Srimad-Bhagavatam

Table of Contents

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupāda
Founder-Ācārya of the International Society for Krishna Consciousness

- Canto 1:"Creation"

- SB: Preface
- SB Introduction
- SB 1.1: Questions by the Sages
- SB 1.2: Divinity and Divine Service
- SB 1.3: Krsna Is the Source of All Incarnations
- SB 1.4: The Appearance of Sri Narada
- SB 1.5: Narada's Instructions on Srimad-Bhagavatam for Vyasadeva
- SB 1.6: Conversation Between Narada and Vyasadeva
- SB 1.7: The Son of Drona Punished
- SB 1.8: Prayers by Queen Kunti and Pariksit Saved
- SB 1.9: The Passing Away of Bhismadeva in the Presence of Lord Krsna
- SB 1.10: Departure of Lord Krsna for Dvaraka
- SB 1.11: Lord Krsna's Entrance into Dvaraka
- SB 1.12: Birth of Emperor Pariksit
- SB 1.13: Dhrtarastra Quits Home
- SB 1.14: The Disappearance of Lord Krsna
- SB 1.15: The Pandavas Retire Timely
- SB 1.16: How Pariksit Received the Age of Kali
- SB 1.17: Punishment and Reward of Kali
- SB 1.18: Maharaja Pariksit Cursed by a Brahmana Boy
- SB 1.19: The Appearance of Sukadeva Gosvami

- Canto 2: "The Cosmic Manifestation"

- SB 2.1: The First Step in God Realization
- SB 2.2: The Lord in the Heart
- SB 2.3: Pure Devotional Service: The Change in Heart
- SB 2.4: The Process of Creation
- SB 2.5: The Cause of All Causes
- SB 2.6: Purusa-sukta Confirmed
- SB 2.7: Scheduled Incarnations with Specific Functions
- SB 2.8: Questions by King Pariksit
- SB 2.9: Answers by Citing the Lord's Version
- SB 2.10: Bhagavatam Is the Answer to All Questions

- Canto 3: "The Status Quo"

- SB 3.1: Questions by Vidura
- SB 3.2: Remembrance of Lord Krsna
- SB 3.3: The Lord's Pastimes Out of Vrndavana
- SB 3.4: Vidura Approaches Maitreya
- SB 3.5: Vidura's Talks with Maitreya
- SB 3.6: Creation of the Universal Form
- SB 3.7: Further Inquires by Vidura
- SB 3.8: Manifestation of Brahma from Garbhodakasayi Visnu
- SB 3.9: Brahma's Prayers for Creative Energy
- SB 3.10: Divisions of the Creation
- SB 3.11: Calculation of Time, from the Atom
- SB 3.12: Creation of the Kumaras and Others
- SB 3.13: The Appearance of Lord Varaha
- SB 3.14: Pregnancy of Diti in the Evening
- SB 3.15: Description of the Kingdom of God
- SB 3.16: The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages
- SB 3.17: Victory of Hiranyaksa Over All the Directions of the Universe
- SB 3.18: The Battle Between Lord Boar and the Demon Hiranyaksa
- SB 3.19: The Killing of the Demon Hiranyaksa
- SB 3.20: Conversation Between Maitreya and Vidura
- SB 3.21: Conversation Between Manu and Kardama
- SB 3.22: The Marriage of Kardama Muni and Devahuti
- SB 3.23: Devahuti's Lamentation
- SB 3.24: The Renunciation of Kardama Muni
- SB 3.25: The Glories of Devotional Service
- SB 3.26: Fundamental Principles of Material Nature
- SB 3.27: Understanding Material Nature
- SB 3.28: Kapila's Instructions on the Execution of Devotional Service
- SB 3.29: Explanation of Devotional Service by Lord Kapila
- SB 3.30: Description by Lord Kapila of Adverse Fruitive Activities
- SB 3.31: Lord Kapila's Instructions on the Movements of the Living Entities
- SB 3.32: Entanglement in Fruitive Activities
- SB 3.33: Activities of Kapila

- Canto 4: "The Creation of the Fourth Order"

- SB 4.1: Genealogical Table of the Daughters of Manu
- SB 4.2: Daksa Curses Lord Siva
- SB 4.3: Talks Between Lord Siva and Sati
- SB 4.4: Sati Quits Her Body
- SB 4.5: Frustration of the Sacrifice of Daksa
- SB 4.6: Brahma Satisfies Lord Siva
- SB 4.7: The Sacrifice Performed by Daksa
- SB 4.8: Dhruva Maharaja Leaves Home for the Forest
- SB 4.9: Dhruva Maharaja Returns Home
- SB 4.10: Dhruva Maharaja's Fight With the Yaksas
- SB 4.11: Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting
- SB 4.12: Dhruva Maharaja Goes Back to Godhead
- SB 4.13: Description of the Descendants of Dhruva Maharaja
- SB 4.14: The Story of King Vena
- SB 4.15: King Prthu's Appearance and Coronation
- SB 4.16: Praise of King Prthu by the Professional Reciters
- SB 4.17: Maharaja Prthu Becomes Angry at the Earth
- SB 4.18: Prthu Maharaja Milks the Earth Planet
- SB 4.19: King Prthu's One Hundred Horse Sacrifices
- SB 4.20: Lord Visnu's Appearance in the Sacrificial Arena of Maharaja Prthu
- SB 4.21: Instructions by Maharaja Prthu
- SB 4.22: Prthu Maharaja's Meeting with the Four Kumaras
- SB 4.23: Maharaja Prthu's Going Back Home
- SB 4.24: Chanting the Song Sung by Lord Siva
- SB 4.25: The Descriptions of the Characteristics of King Puranjana
- SB 4.26: King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry
- SB 4.27: Attack by Candavega on the City of King Puranjana: the Character of Kalakanya
- SB 4.28: Puranjana Becomes a Woman in the Next Life
- SB 4.29: Talks Between Narada and King Pracinabarhi
- SB 4.30: The Activities of the Pracetas
- SB 4.31: Narada Instructs the Pracetas

- Canto 5: "The Creative Impetus"

- SB 5.1: The Activities of Maharaja Priyavrata
- SB 5.2: The Activities of Maharaja Agnidhra
- SB 5.3: Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi
- SB 5.4: The Characteristics of Rsabhadeva, the Supreme Personality of Godhead
- SB 5.5: Lord Rsabhadeva's Teachings to His Sons
- SB 5.6: The Activities of Lord Rsabhadeva
- SB 5.7: The Activities of King Bharata
- SB 5.8: A Description of the Character of Bharata Maharaja
- SB 5.9: The Supreme Character of Jada Bharata
- SB 5.10: The Discussion Between Jada Bharata and Maharaja Rahugana
- SB 5.11: Jada Bharata Instructs King Rahugana
- SB 5.12: Conversation Between Maharaja Rahugana and Jada Bharata
- SB 5.13: Further Talks Between King Rahugana and Jada Bharata
- SB 5.14: The Material World as the Great Forest of Enjoyment
- SB 5.15: The Glories of the Descendants of King Priyavrata
- SB 5.16: A Description of Jambudvipa
- SB 5.17: The Descent of the River Ganges
- SB 5.18: The Prayers Offered to the Lord by the Residents of Jambudvipa
- SB 5.19: A Description of the Island of Jambudvipa
- SB 5.20: Studying the Structure of the Universe
- SB 5.21: The Movements of the Sun
- SB 5.22: The Orbits of the Planets
- SB 5.23: The Sisumara Planetary Systems
- SB 5.24: The Subterranean Heavenly Planets
- SB 5.25: The Glories of Lord Ananta
- SB 5.26: A Description of the Hellish Planets

- Canto 6: "Prescribed Duties for Mankind"

- SB 6.1: The History of the Life of Ajamila
- SB 6.2: Ajamila Delivered by the Visnudutas
- SB 6.3: Yamaraja Instructs His Messengers
- SB 6.4: The Hamsa-guhya Prayers
- SB 6.5: Narada Muni Cursed by Prajapati Daksa
- SB 6.6: The Progeny of the Daughters of Daksa
- SB 6.7: Indra Offends His Spiritual Master, Brhaspati.
- SB 6.8: The Narayana-kavaca Shield
- SB 6.9: Appearance of the Demon Vrtrasura
- SB 6.10: The Battle Between the Demigods and Vrtrasura
- SB 6.11: The Transcendental Qualities of Vrtrasura
- SB 6.12: Vrtrasura's Glorious Death
- SB 6.13: King Indra Afflicted by Sinful Reaction
- SB 6.14: King Citraketu's Lamentation
- SB 6.15: The Saints Narada and Angira Instruct King Citraketu
- SB 6.16: King Citraketu Meets the Supreme Lord
- SB 6.17: Mother Parvati Curses Citraketu
- SB 6.18: Diti Vows to Kill King Indra
- SB 6.19: Performing the Pumsavana Ritualistic Ceremony

- Canto 7: "The Science of God"

- SB 7.1: The Supreme Lord Is Equal to Everyone
- SB 7.2: Hiranyakasipu, King of the Demons
- SB 7.3: Hiranyakasipu's Plan to Become Immortal
- SB 7.4: Hiranyakasipu Terrorizes the Universe
- SB 7.5: Prahlada Maharaja, the Saintly Son of Hiranyakasipu
- SB 7.6: Prahlada Instructs His Demoniac Schoolmates
- SB 7.7: What Prahlada Learned in the Womb
- SB 7.8: Lord Nrsimhadeva Slays the King of the Demons
- SB 7.9: Prahlada Pacifies Lord Nrsimhadeva with Prayers
- SB 7.10: Prahlada, the Best Among Exalted Devotees
- SB 7.11: The Perfect Society: Four Social Classes
- SB 7.12: The Perfect Society: Four Spiritual Classes
- SB 7.13: The Behavior of a Perfect Person
- SB 7.14: Ideal Family Life
- SB 7.15: Instructions for Civilized Human Beings

- Canto 8: "Withdrawal of the Cosmic Creations"

- SB 8.1: The Manus, Administrators of the Universe
- SB 8.2: The Elephant Gajendra's Crisis
- SB 8.3: Gajendra's Prayers of Surrender
- SB 8.4: Gajendra Returns to the Spiritual World
- SB 8.5: The Demigods Appeal to the Lord for Protection
- SB 8.6: The Demigods and Demons Declare a Truce
- SB 8.7: Lord Siva Saves the Universe by Drinking Poison
- SB 8.8: The Churning of the Milk Ocean
- SB 8.9: The Lord Incarnates as Mohini-Murti
- SB 8.10: The Battle Between the Demigods and the Demons
- SB 8.11: King Indra Annihilates the Demons
- SB 8.12: The Mohini-murti Incarnation Bewilders Lord Siva
- SB 8.13: Description of Future Manus
- SB 8.14: The System of Universal Management
- SB 8.15: Bali Maharaja Conquers the Heavenly Planets
- SB 8.16: Executing the Payo-vrata Process of Worship
- SB 8.17: The Supreme Lord Agrees to Become Aditi's Son
- SB 8.18: Lord Vamanadeva, the Dwarf Incarnation
- SB 8.19: Lord Vamanadeva Begs Charity from Bali Maharaja
- SB 8.20: Bali Maharaja Surrenders the Universe
- SB 8.21: Bali Maharaja Arrested by the Lord
- SB 8.22: Bali Maharaja Surrenders His Life
- SB 8.23: The Demigods Regain the Heavenly Planets
- SB 8.24: Matsya, the Lord's Fish Incarnation

- Canto 9: "Liberation"

- SB 9.1: King Sudyumna Becomes a Woman
- SB 9.2: The Dynasties of the Sons of Manu
- SB 9.3: The Marriage of Sukanya and Cyavana Muni
- SB 9.4: Ambarisa Maharaja Offended by Durvasa Muni
- SB 9.5: Durvasa Muni's Life Spared
- SB 9.6: The Downfall of Saubhari Muni
- SB 9.7: The Descendants of King Mandhata
- SB 9.8: The Sons of Sagara Meet Lord Kapiladeva
- SB 9.9: The Dynasty of Amsuman
- SB 9.10: The Pastimes of the Supreme Lord, Ramacandra
- SB 9.11: Lord Ramacandra Rules the World
- SB 9.12: The Dynasty of Kusa, the Son of Lord Ramacandra
- SB 9.13: The Dynasty of Maharaja Nimi
- SB 9.14: King Pururava Enchanted by Urvasi
- SB 9.15: Parasurama, the Lord's Warrior Incarnation
- SB 9.16: Lord Parasurama Destroys the World's Ruling Class
- SB 9.17: The Dynasties of the Sons of Pururava
- SB 9.18: King Yayati Regains His Youth
- SB 9.19: King Yayati Achieves Liberation
- SB 9.20: The Dynasty of Puru
- SB 9.21: The Dynasty of Bharata;
- SB 9.22: The Descendants of Ajamidha
- SB 9.23: The Dynasties of the Sons of Yayati
- SB 9.24: Krsna the Supreme Personality of Godhead

- Canto 10: "The Summum Bonum"

- SB 10 Summary
- SB 10.1: The Advent of Lord Krsna: Introduction
- SB 10.2: Prayers by the Demigods for Lord Krsna in the Womb
- SB 10.3: The Birth of Lord Krsna
- SB 10.4: The Atrocities of King Kamsa
- SB 10.5: The Meeting of Nanda Maharaja and Vasudeva
- SB 10.6: The Killing of the Demon Putana
- SB 10.7: The Killing of the Demon Trnavarta
- SB 10.8: Lord Krsna Shows the Universal Form Within His Mouth
- SB 10.9: Mother Yasoda Binds Lord Lord Krsna
- SB 10.10: Deliverance of the Yamala-arjuna Trees
- SB 10.11: The Childhood Pastimes of Krsna
- SB 10.12: The Killing of the Demon Aghasura
- SB 10.13: The Stealing of the Boys and Calves by Brahma

Canto 1 - "Creation"

Preface

We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits to particular countries or communities. Human society is broader than in the Middle Ages, and the world tendency is toward one state or one human society. The ideals of spiritual communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a successful ideology. Śrīmad-Bhāgavatam will fill this need in human society. It begins, therefore, with the aphorism of Vedānta philosophy janmādy asya yataḥ [SB 1.1.1] to establish the ideal of a common cause.

Human society, at the present moment, is not in the darkness of oblivion. It has made rapid progress in the field of material comforts, education and economic development throughout the entire world. But there is a pinprick somewhere in the social body at large, and therefore there are large-scale quarrels, even over less important issues. There is need of a clue as to how humanity can become one in peace, friendship and prosperity with a common cause. Śrīmad-Bhāgavatam will fill this need, for it is a cultural presentation for the re-spiritualization of the entire human society.

Śrīmad-Bhāgavatam should be introduced also in the schools and colleges, for it is recommended by the great student-devotee Prahlāda Mahārāja in order to change the demoniac face of society.

kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
(SB 7.6.1)

Disparity in human society is due to lack of principles in a godless civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful Bhāgavatam, or Śrīmad-Bhāgavatam.

Śrīmad-Bhāgavatam is the transcendental science not only for knowing the ultimate source of everything but also for knowing our relation with Him and our duty toward perfection of the human society on the basis of this perfect knowledge. It is powerful reading matter in the Sanskrit language, and it is now rendered into English elaborately so that simply by a careful reading one will know God perfectly well, so much so that the reader will be sufficiently educated to defend himself from the onslaught of atheists. Over and above this, the reader will be able to convert others to accepting God as a concrete principle.

Śrīmad-Bhāgavatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedānta-sūtra by the same author, Śrīla Vyāsadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with its original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos.

The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead Śrī Kṛṣṇa. One will be unable to capture the effects of the Tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, each independent, but it is good for all to read them in small installments one after another.

I must admit my frailties in presenting Śrīmad-Bhāgavatam, but still I am hopeful of its good reception by the thinkers and leaders of society on the strength of the following statement of Śrīmad-Bhāgavatam (1.5.11):

tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo 'ṅkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ

"On the other hand, that literature which is full with descriptions of the transcendental glories of the name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant to bring about a revolution in the impious life of a misdirected civilization. Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest."

Oṁ tat sat
A.C. Bhaktivedanta Swami
Dated at Delhi
December 15, 1962

Introduction

The conception of God and the conception of Absolute Truth are not on the same level. The Śrīmad-Bhāgavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. There is no difference of opinion about the personal feature of God as the controller because a controller cannot be impersonal. Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature. So without a doubt whenever we refer to control over others we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gītā any controller who has some specific extraordinary power is called a vibhūtimat sattva, or controller empowered by the Lord. There are many vibhūtimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Śrīmad-Bhāgavatam designates the Absolute Truth or the summum bonum as the paraṁ satyam.

The author of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva, first offers his respectful obeisances unto the paraṁ satyam (Absolute Truth), and because the paraṁ satyam is the ultimate source of all energies, the paraṁ satyam is the Supreme Person. The gods or the controllers are undoubtedly persons, but the paraṁ satyam from whom the gods derive powers of control is the Supreme Person. The Sanskrit word īśvara (controller) conveys the import of God, but the Supreme Person is called the parameśvara, or the supreme īśvara. The Supreme Person, or parameśvara, is the supreme conscious personality, and because He does not derive any power from any other source, He is supremely independent. In the Vedic literatures Brahmā is described as the supreme god or the head of all other gods like Indra, Candra and Varuṇa, but the Śrīmad-Bhāgavatam confirms that even Brahmā is not independent as far as his power and knowledge are concerned. He received knowledge in the form of the Vedas from the Supreme Person who resides within the heart of every living being. That Supreme Personality knows everything directly and indirectly. Individual infinitesimal persons, who are parts and parcels of the Supreme Personality, may know directly and indirectly everything about their bodies or external features, but the Supreme Personality knows everything about both His external and internal features.

The words janmādy asya [SB 1.1.1] suggest that the source of all production, maintenance or destruction is the same supreme conscious person. Even in our present experience we can know that nothing is generated from inert matter, but inert matter can be generated from the living entity. For instance, by contact with the living entity, the material body develops into a working machine. Men with a poor fund of knowledge mistake the bodily machinery to be the living being, but the fact is that the living being is the basis of the bodily machine. The bodily machine is useless as soon as the living spark is away from it. Similarly, the original source of all material energy is the Supreme Person. This fact is expressed in all the Vedic literatures, and all the exponents of spiritual science have accepted this truth. The living force is called Brahman, and one of the greatest ācāryas (teachers), namely Śrīpāda Śaṅkarācārya, has preached that Brahman is substance whereas the cosmic world is category. The original source of all energies is the living force, and He is logically accepted as the Supreme Person. He is therefore conscious of everything past, present and future, and also of each and every corner of His manifestations, both material and spiritual. An imperfect living being does not even know what is happening within his own personal body. He eats his food but does not know how this food is transformed into energy or how it sustains his body. When a living being is perfect, he is aware of everything that happens, and since the Supreme Person is all-perfect, it is quite natural that He knows everything in all detail. Consequently the perfect personality is addressed in the Śrīmad-Bhāgavatam as Vāsudeva, or one who lives everywhere in full consciousness and in full possession of His complete energy. All of this is clearly explained in the Śrīmad-Bhāgavatam, and the reader has ample opportunity to study this critically.

In the modern age Lord Śrī Caitanya Mahāprabhu preached the Śrīmad-Bhāgavatam by practical demonstration. It is easier to penetrate into the topics of the Śrīmad-Bhāgavatam through the medium of Śrī Caitanya's causeless mercy. Therefore a short sketch of His life and precepts is inserted herein to help the reader understand the real merit of Śrīmad-Bhāgavatam.

It is imperative that one learn the Śrīmad-Bhāgavatam from the person Bhāgavatam. The person Bhāgavatam is one whose very life is Śrīmad-Bhāgavatam in practice. Since Śrī Caitanya Mahāprabhu is the Absolute Personality of Godhead, He is both Bhagavān and Bhāgavatam in person and in sound. Therefore His process of approaching the Śrīmad-Bhāgavatam is practical for all people of the world. It was His wish that the Śrīmad-Bhāgavatam be preached in every nook and corner of the world by those who happened to take their birth in India.

The Śrīmad-Bhāgavatam is the science of Kṛṣṇa, the Absolute Personality of Godhead of whom we have preliminary information from the text of the Bhagavad-gītā. Śrī Caitanya Mahāprabhu has said that anyone, regardless of what he is, who is well versed in the science of Kṛṣṇa (Śrīmad-Bhāgavatam and Bhagavad-gītā) can become an authorized preacher or preceptor in the science of Kṛṣṇa.

There is a need for the science of Kṛṣṇa in human society for the good of all suffering humanity of the world, and we simply request the leaders of all nations to pick up this science of Kṛṣṇa for their own good, for the good of society and for the good of all the world's people.

A short sketch of the life and teachings of Lord Caitanya,
The Preacher of Śrīmad-Bhāgavatam

Lord Śrī Caitanya Mahāprabhu, the great apostle of love of God and the father of the congregational chanting of the holy name of the Lord, advented Himself at Śrīdhāma Māyāpura, a quarter in the city of Navadvīpa in Bengal, on the Phālgunī Pūrṇimā evening in the year 1407 Śakābda (corresponding to February 1486 by the Christian calendar).

His father, Śrī Jagannātha Miśra, a learned brāhmaṇa from the district of Sylhet, came to Navadvīpa as a student because at that time Navadvīpa was considered to be the center of education and culture. He domiciled on the banks of the Ganges after marrying Śrīmatī Śacīdevī, a daughter of Śrīla Nīlāmbara Cakravartī, the great learned scholar of Navadvīpa.

Jagannātha Miśra had a number of daughters by his wife, Śrīmatī Śacīdevī, and most of them expired at an early age. Two surviving sons, Śrī Viśvarūpa and Viśvambhara, became at last the object of their paternal affection. The tenth and youngest son, who was named Viśvambhara, later became known as Nimāi Paṇḍita and then, after accepting the renounced order of life, Lord Śrī Caitanya Mahāprabhu.

Lord Śrī Caitanya Mahāprabhu exhibited His transcendental activities for forty-eight years and then disappeared in the year 1455 Śakābda at Purī.

For His first twenty-four years He remained at Navadvīpa as a student and householder. His first wife was Śrīmatī Lakṣmīpriyā, who died at an early age when the Lord was away from home. When He returned from East Bengal He was requested by His mother to accept a second wife, and He agreed. His second wife was Śrīmatī Viṣṇupriyā Devī, who bore the separation of the Lord throughout her life because the Lord took the order of sannyāsa at the age of twenty-four, when Śrīmatī Viṣṇupriyā was barely sixteen years old.

After taking sannyāsa, the Lord made His headquarters at Jagannātha Purī due to the request of His mother, Śrīmatī Śacīdevī. The Lord remained for twenty-four years at Purī. For six years of this time He traveled continuously all over India (and especially throughout southern India) preaching the Śrīmad-Bhāgavatam.

Lord Caitanya not only preached the Śrīmad-Bhāgavatam but propagated the teachings of the Bhagavad-gītā as well in the most practical way. In the Bhagavad-gītā Lord Śrī Kṛṣṇa is depicted as the Absolute Personality of Godhead, and His last teachings in that great book of transcendental knowledge instruct that one should give up all the modes of religious activities and accept Him (Lord Śrī Kṛṣṇa) as the only worshipable Lord. The Lord then assured that all His devotees would be protected from all sorts of sinful acts and that for them there would be no cause for anxiety.

Unfortunately, despite Lord Śrī Kṛṣṇa's direct order and the teachings of the Bhagavad-gītā, less intelligent people misunderstand Him to be nothing but a great historical personality, and thus they cannot accept Him as the original Personality of Godhead. Such men with a poor fund of knowledge are misled by many nondevotees. Thus the teachings of the Bhagavad-gītā were misinterpreted even by great scholars. After the disappearance of Lord Śrī Kṛṣṇa there were hundreds of commentaries on the Bhagavad-gītā by many erudite scholars, and almost every one of them was motivated by self-interest.

Lord Śrī Caitanya Mahāprabhu is the selfsame Lord Śrī Kṛṣṇa. This time, however, He appeared as a great devotee of the Lord in order to preach to the people in general, as well as to religionists and philosophers, about the transcendental position of Śrī Kṛṣṇa, the primeval Lord and the cause of all causes. The essence of His preaching is that Lord Śrī Kṛṣṇa, who appeared at Vrajabhūmi (Vṛndāvana) as the son of the King of Vraja (Nanda Mahārāja), is the Supreme Personality of Godhead and is therefore worshipable by all. Vṛndāvana-dhāma is nondifferent from the Lord because the name, fame, form and place where the Lord manifests Himself are all identical with the Lord as absolute knowledge. Therefore Vṛndāvana-dhāma is as worshipable as the Lord. The highest form of transcendental worship of the Lord was exhibited by the damsels of Vrajabhūmi in the form of pure affection for the Lord, and Lord Śrī Caitanya Mahāprabhu recommends this process as the most excellent mode of worship. He accepts the Śrīmad-Bhāgavata Purāṇa as the spotless literature for understanding the Lord, and He preaches that the ultimate goal of life for all human beings is to attain the stage of premā, or love of God.

Many devotees of Lord Caitanya like Śrīla Vṛndāvana dāsa Ṭhākura, Śrī Locana dāsa Ṭhākura, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, Śrī Kavikarṇapūra, Śrī Prabodhānanda Sarasvatī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and in this latter age within two hundred years, Śrī Viśvanātha Cakravartī, Śrī Baladeva Vidyābhūṣana, Śrī Śyāmānanda Gosvāmī, Śrī Narottama dāsa Ṭhākura, Śrī Bhaktivinoda Ṭhākura and at last Śrī Bhaktisiddhānta Sarasvatī Ṭhākura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the śāstras like the Vedas, Purāṇas, Upaniṣads, Rāmāyaṇa, Mahābhārata and other histories and authentic literatures approved by the recognized ācāryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental knowledge. Unfortunately the people of the world are still ignorant of them, but when these literatures, which are mostly in Sanskrit and Bengali, come to light the world and when they are presented before thinking people, then India's glory and the message of love will overflood this morbid world, which is vainly searching after peace and prosperity by various illusory methods not approved by the ācāryas in the chain of disciplic succession.

The readers of this small description of the life and precepts of Lord Caitanya will profit much to go through the books of Śrīla Vṛndāvana dāsa Ṭhākura (Śrī Caitanya-bhāgavata) and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī (Śrī Caitanya-caritāmṛta). The early life of the Lord is most fascinatingly expressed by the author of Caitanya-bhāgavata, and as far as the teachings are concerned, they are more vividly explained in the Caitanya-caritāmṛta. Now they are available to the English-speaking public in our Teachings of Lord Caitanya.

The Lord's early life was recorded by one of His chief devotees and contemporaries, namely Śrīla Murāri Gupta, a medical practitioner of that time, and the latter part of the life of Śrī Caitanya Mahāprabhu was recorded by His private secretary Śrī Dāmodara Gosvāmī, or Śrīla Svarūpa Dāmodara, who was practically a constant companion of the Lord at Purī. These two devotees recorded practically all the incidents of the Lord's activities, and later on all the books dealing with the Lord, which are above mentioned, were composed on the basis of kaḍacās (notebooks) by Śrīla Dāmodara Gosvāmī and Murāri Gupta.

So the Lord advented Himself on the Phālgunī Pūrṇimā evening of 1407 Śakābda, and it was by the will of the Lord that there was a lunar eclipse on that evening. During the hours of eclipse it was the custom of the Hindu public to take bath in the Ganges or any other sacred river and chant the Vedic mantras for purification. When Lord Caitanya was born during the lunar eclipse, all India was roaring with the holy sound of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. These sixteen names of the Lord are mentioned in many Purāṇas and Upaniṣads, and they are described as the Tāraka-brahma nāma of this age. It is recommended in the śāstras that offenseless chanting of these holy names of the Lord can deliver a fallen soul from material bondage. There are innumerable names of the Lord both in India and outside, and all of them are equally good because all of them indicate the Supreme Personality of Godhead. But because these sixteen are especially recommended for this age, people should take advantage of them and follow the path of the great ācāryas who attained success by practicing the rules of the śāstras (revealed scriptures).

The simultaneous occurrence of the Lord's appearance and the lunar eclipse indicated the distinctive mission of the Lord. This mission was to preach the importance of chanting the holy names of the Lord in this age of Kali (quarrel). In this present age quarrels take place even over trifles, and therefore the śāstras have recommended for this age a common platform for realization, namely chanting the holy names of the Lord. People can hold meetings to glorify the Lord in their respective languages and with melodious songs, and if such performances are executed in an offenseless manner, it is certain that the participants will gradually attain spiritual perfection without having to undergo more rigorous methods. At such meetings everyone, the learned and the foolish, the rich and the poor, the Hindus and the Muslims, the Englishmen and the Indians, and the caṇḍālas and the brāhmaṇas, can all hear the transcendental sounds and thus cleanse the dust of material association from the mirror of the heart. To confirm the Lord's mission, all the people of the world will accept the holy name of the Lord as the common platform for the universal religion of mankind. In other words, the advent of the holy name took place along with the advent of Lord Śrī Caitanya Mahāprabhu.

When the Lord was on the lap of His mother, He would at once stop crying as soon as the ladies surrounding Him chanted the holy names and clapped their hands. This peculiar incident was observed by the neighbors with awe and veneration. Sometimes the young girls took pleasure in making the Lord cry and then stopping Him by chanting the holy name. So from His very childhood the Lord began to preach the importance of the holy name. In His early age Lord Śrī Caitanya was known as Nimāi. This name was given by His beloved mother because the Lord took His birth beneath a nimba tree in the courtyard of His paternal house.

When the Lord was offered solid food at the age of six months in the anna-prāśana ceremony, the Lord indicated His future activities. At this time it was customary to offer the child both coins and books in order to get some indication of the future tendencies of the child. The Lord was offered on one side coins and on the other the Śrīmad-Bhāgavatam. The Lord accepted the Bhāgavatam instead of the coins.

When He was a mere baby crawling in the yard, one day a snake appeared before Him, and the Lord began to play with it. All the members of the house were struck with fear and awe, but after a little while the snake went away, and the baby was taken away by His mother. Once He was stolen by a thief who intended to steal His ornaments, but the Lord took a pleasure trip on the shoulder of the bewildered thief, who was searching for a solitary place in order to rob the baby. It so happened that the thief, wandering hither and thither, finally arrived just before the house of Jagannātha Miśra and, being afraid of being caught, dropped the baby at once. Of course the anxious parents and relatives were glad to see the lost child.

Once a pilgrim brāhmaṇa was received at the house of Jagannātha Miśra, and when he was offering food to the Godhead, the Lord appeared before him and partook of the prepared food. The eatables had to be rejected because the child touched them, and so the brāhmaṇa had to make another preparation. The next time the same thing happened, and when this happened repeatedly for the third time, the baby was finally put to bed. At about twelve at night when all the members of the house were fast asleep within their closed rooms, the pilgrim brāhmaṇa offered his specially prepared foods to the Deity, and, in the same way, the baby Lord appeared before the pilgrim and spoiled his offerings. The brāhmaṇa then began to cry, but since everyone was fast asleep, no one could hear him. At that time the baby Lord appeared before the fortunate brāhmaṇa and disclosed His identity as Kṛṣṇa Himself. The brāhmaṇa was forbidden to disclose this incident, and the baby returned to the lap of His mother.

There are many similar incidents in His childhood. As a naughty boy He sometimes used to tease the orthodox brāhmaṇas who used to bathe in the Ganges. When the brāhmaṇas complained to His father that He was splashing them with water instead of attending school, the Lord suddenly appeared before His father as though just coming from school with all His school clothes and books. At the bathing ghāṭa He also used to play jokes on the neighboring girls who engaged in worshiping Śiva in hopes of getting good husbands. This is a common practice amongst unmarried girls in Hindu families. While they were engaged in such worship, the Lord naughtily appeared before them and said, "My dear sisters, please give Me all the offerings you have just brought for Lord Śiva. Lord Śiva is My devotee, and Pārvatī is My maidservant. If you worship Me, then Lord Śiva and all the other demigods will be more satisfied." Some of them refused to obey the naughty Lord, and He would curse them that due to their refusal they would be married to old men who had seven children by their previous wives. Out of fear and sometimes out of love the girls would also offer Him various goods, and then the Lord would bless them and assure them that they would have very good young husbands and that they would be mothers of dozens of children. The blessings would enliven the girls, but they used often to complain of these incidents to their mothers.

In this way the Lord passed His early childhood. When He was just sixteen years old He started His own catuṣpāṭhī (village school conducted by a learned brāhmaṇa). In this school He would simply explain Kṛṣṇa, even in readings of grammar. Śrīla Jīva Gosvāmī, in order to please the Lord, later composed a grammar in Sanskrit, in which all the rules of grammar were explained with examples that used the holy names of the Lord. This grammar is still current. It is known as Hari-nāmāmṛta-vyākaraṇa and is prescribed in the syllabus of schools in Bengal.

During this time a great Kashmir scholar named Keśava Kāśmīrī came to Navadvīpa to hold discussions on the śāstras. The Kashmir paṇḍita was a champion scholar, and he had traveled to all places of learning in India. Finally he came to Navadvīpa to contest the learned paṇḍitas there. The paṇḍitas of Navadvīpa decided to match Nimāi Paṇḍita (Lord Caitanya) with the Kashmir paṇḍita, thinking that if Nimāi Paṇḍita were defeated, they would have another chance to debate with the scholar, for Nimāi Paṇḍita was only a boy. And if the Kashmir paṇḍita were defeated, then they would even be more glorified because people would proclaim that a mere boy of Navadvīpa had defeated a champion scholar who was famous throughout India. It so happened that Nimāi Paṇḍita met Keśava Kāśmīrī while strolling on the banks of the Ganges. The Lord requested him to compose a Sanskrit verse in praise of the Ganges, and the paṇḍita within a short time composed a hundred ślokas, reciting the verses like a storm and showing the strength of his vast learning. Nimāi Paṇḍita at once memorized all the ślokas without an error. He quoted the sixty-fourth śloka and pointed out certain rhetorical and literary irregularities. He particularly questioned the paṇḍita's use of the word bhavānī-bhartuḥ. He pointed out that the use of this word was redundant. Bhavānī means the wife of Śiva, and who else can be her bhartā, or husband? He also pointed out several other discrepancies, and the Kashmir paṇḍita was struck with wonder. He was astonished that a mere student of grammar could point out the literary mistakes of an erudite scholar. Although this matter was ended prior to any public meeting, the news spread like wildfire all over Navadvīpa. But finally Keśava Kāśmīrī was ordered in a dream by Sarasvatī, the goddess of learning, to submit to the Lord, and thus the Kashmir paṇḍita became a follower of the Lord.

The Lord was then married with great pomp and gaiety, and at this time He began to preach the congregational chanting of the holy name of, the Lord at Navadvīpa. Some of the brāhmaṇas became envious of His popularity, and they put many hindrances on His path. They were so jealous that they finally took the matter before the Muslim magistrate at Navadvīpa. Bengal was then governed by Pathans, and the governor of the province was Nawab Hussain Shah. The Muslim magistrate of Navadvīpa took up the complaints of the brāhmaṇas seriously, and at first he warned the followers of Nimāi Paṇḍita not to chant loudly the name of Hari. But Lord Caitanya asked His followers to disobey the orders of the Kazi, and they went on with their saṅkīrtana (chanting) party as usual. The magistrate then sent constables who interrupted a saṅkīrtana and broke some of the mṛdaṅgas (drums). When Nimāi Paṇḍita heard of this incident He organized a party for civil disobedience. He is the pioneer of the civil disobedience movement in India for the right cause. He organized a procession of one hundred thousand men with thousands of mṛdaṅgas and karatālas (hand cymbals), and this procession passed over the roads of Navadvīpa in defiance of the Kazi who had issued the order. Finally the procession reached the house of the Kazi, who went upstairs out of fear of the masses. The great crowds assembled at the Kazi's house displayed a violent temper, but the Lord asked them to be peaceful. At this time the Kazi came down and tried to pacify the Lord by addressing Him as his nephew. He pointed out that Nīlāmbara Cakravartī referred to him as an uncle, and consequently, Śrīmatī Śacīdevī, the mother of Nimāi Paṇḍita, was his sister. He asked the Lord whether his sister's son could be angry at His maternal uncle, and the Lord replied that since the Kazi was His maternal uncle he should receive his nephew well at his home. In this way the issue was mitigated, and the two learned scholars began a long discussion on the Koran and Hindu śāstras. The Lord raised the question of cow-killing, and the Kazi properly answered Him by referring to the Koran. In turn the Kazi also questioned the Lord about cow sacrifice in the Vedas, and the Lord replied that such sacrifice as mentioned in the Vedas is not actually cow-killing. In that sacrifice an old bull or cow was sacrificed for the sake of receiving a fresh younger life by the power of Vedic mantras. But in the Kali-yuga such cow sacrifices are forbidden because there are no qualified brāhmaṇas capable of conducting such a sacrifice. In fact, in Kali-yuga all yajñas (sacrifices) are forbidden because they are useless attempts by foolish men. In Kali-yuga only the saṅkīrtana yajña is recommended for all practical purposes. Speaking in this way, the Lord finally convinced the Kazi, who became the Lord's follower. The Kazi thenceforth declared that no one should hinder the saṅkīrtana movement which was started by the Lord, and the Kazi left this order in his will for the sake of progeny. The Kazi's tomb still exists in the area of Navadvīpa, and Hindu pilgrims go there to show their respects. The Kazi's descendants are residents, and they never objected to saṅkīrtana, even during the Hindu-Muslim riot days.

This incident shows clearly that the Lord was not a so-called timid Vaiṣṇava. A Vaiṣṇava is a fearless devotee of the Lord, and for the right cause he can take any step suitable for the purpose. Arjuna was also a Vaiṣṇava devotee of Lord Kṛṣṇa, and he fought valiantly for the satisfaction of the Lord. Similarly, Vajrāṅgajī, or Hanumān, was also a devotee of Lord Rāma, and he gave lessons to the nondevotee party of Rāvaṇa. The principles of Vaiṣṇavism are to satisfy the Lord by all means. A Vaiṣṇava is by nature a nonviolent, peaceful living being, and he has all the good qualities of God, but when the nondevotee blasphemes the Lord or His devotee, the Vaiṣṇava never tolerates such impudency.

After this incident the Lord began to preach and propagate His Bhāgavata-dharma, or saṅkīrtana movement, more vigorously, and whoever stood against this propagation of the yuga-dharma, or duty of the age, was properly punished by various types of chastisement. Two brāhmaṇa gentlemen named Cāpala and Gopāla, who also happened to be maternal uncles of the Lord, were inflicted with leprosy by way of chastisement, and later, when they were repentant, they were accepted by the Lord. In the course of His preaching work, He used to send daily all His followers, including Śrīla Nityānanda Prabhu and Ṭhākura Haridāsa, two chief whips of His party, from door to door to preach the Śrīmad-Bhāgavatam All of Navadvīpa was surcharged with His saṅkīrtana movement, and His headquarters were situated at the house of Śrīvāsa Ṭhākura and Śrī Advaita Prabhu, two of His chief householder disciples. These two learned heads of the brāhmaṇa community were the most ardent supporters of Lord Caitanya's movement. Śrī Advaita Prabhu was the chief cause for the advent of the Lord. When Advaita Prabhu saw that the total human society was full of materialistic activities and devoid of devotional service, which alone could save mankind from the threefold miseries of material existence, He, out of His causeless compassion for the age-worn human society, prayed fervently for the incarnation of the Lord and continually worshiped the Lord with water of the Ganges and leaves of the holy tulasī tree. As far as preaching work in the saṅkīrtana movement was concerned, everyone was expected to do his daily share according to the order of the Lord.

Once Nityānanda Prabhu and Śrīla Haridāsa Ṭhākura were walking down a main road, and on the way they saw a roaring crowd assembled. Upon inquiring from passers-by, they understood that two brothers, named Jagāi and Mādhāi, were creating a public disturbance in a drunken state. They also heard that these two brothers were born in a respectable brāhmaṇa family, but because of low association they had turned into debauchees of the worst type. They were not only drunkards but also meat-eaters, woman-hunters, dacoits and sinners of all description. Śrīla Nityānanda Prabhu heard all of these stories and decided that these two fallen souls must be the first to be delivered. If they were delivered from their sinful life, then the good name of Lord Caitanya would be even still more glorified. Thinking in this way, Nityānanda Prabhu and Haridāsa pushed their way through the crowd and asked the two brothers to chant the holy name of Lord Hari. The drunken brothers became enraged upon this request and attacked Nityānanda Prabhu with filthy language. Both brothers chased them a considerable distance. In the evening the report of the preaching work was submitted to the Lord, and He was glad to learn that Nityānanda and Haridāsa had attempted to deliver such a stupid pair of fellows.

The next day Nityānanda Prabhu went to see the brothers, and as soon as He approached them one of them threw a piece of earthen pot at Him. This struck Him on the forehead, and immediately blood began to flow. But Nityānanda Prabhu was so kind that instead of protesting this heinous act, He said, "It does not matter that you have thrown this stone at Me. I still request you to chant the holy name of Lord Hari."

One of the brothers, Jagāi, was astonished to see this behavior of Nityānanda Prabhu, and he at once fell down at His feet and asked Him to pardon his sinful brother. When Mādhāi again attempted to hurt Nityānanda Prabhu, Jagāi stopped him and implored him to fall down at His feet. In the meantime the news of Nityānanda's injury reached the Lord, who at once hurried to the spot in a fiery and angry mood. The Lord immediately invoked His Sudarśana cakra (the Lord's ultimate weapon, shaped like a wheel) to kill the sinners, but Nityānanda Prabhu reminded Him of His mission. The mission of the Lord was to deliver the hopelessly fallen souls of Kali-yuga, and the brothers Jagāi and Mādhāi were typical examples of these fallen souls. Ninety percent of the population of this age resembles these brothers, despite high birth and mundane respectability. According to the verdict of the revealed scriptures, the total population of the world in this age will be of the lowest śūdra quality, or even lower. It should be noted that Śrī Caitanya Mahāprabhu never acknowledged the stereotyped caste system by birthright; rather, He strictly followed the verdict of the śāstras in the matter of one's svarūpa, or real identity.

When the Lord was invoking His Sudarśana cakra and Śrīla Nityānanda Prabhu was imploring Him to forgive the two brothers, both the brothers fell down at the lotus feet of the Lord and begged His pardon for their gross behavior. The Lord was also asked by Nityānanda Prabhu to accept these repenting souls, and the Lord agreed to accept them on one condition, that they henceforward completely give up all their sinful activities and habits of debauchery, both the brothers agreed and promised to give up all their sinful habits, and the kind Lord accepted them and did not again refer to their past misdeeds.

This is the specific kindness of Lord Caitanya. In this age no one can say that he is free from sin. It is impossible for anyone to say this. But Lord Caitanya accepts all kinds of sinful persons on the one condition that they promise not to indulge in sinful habits after being spiritually initiated by the bona fide spiritual master.

There are a number of instructive points to he observed in this incident of the two brothers. In this Kali-yuga practically all people are of the quality of Jagāi and Mādhāi. If they want to be relieved from the reactions of their misdeeds, they must take shelter of Lord Caitanya Mahāprabhu and after spiritual initiation thus refrain from those things which are prohibited in the śāstras. The prohibitory rules are dealt with in the Lord's teachings to Śrīla Rūpa Gosvāmī.

During His householder life, the Lord did not display many of the miracles which are generally expected from such personalities, but He did once perform a wonderful miracle in the house of Śrīnivāsa Ṭhākura while saṅkīrtana was in full swing. He asked the devotees what they wanted to eat, and when He was informed that they wanted to eat mangoes, He asked for a seed of a mango, although this fruit was out of season. When the seed was brought to Him He sowed it in the yard of Śrīnivāsa, and at once a creeper began to grow out of the seed. Within no time this creeper became a full-grown mango tree heavy with more ripened fruits than the devotees could eat. The tree remained in Śrīnivāsa's yard, and from then on the devotees used to take as many mangoes from the tree as they wanted.

The Lord had a very high estimation of the affections of the damsels of Vrajabhūmi (Vṛndāvana) for Kṛṣṇa, and in appreciation of their unalloyed service to the Lord, once Śrī Caitanya Mahāprabhu chanted the holy names of the gopīs (cowherd girls) instead of the names of the Lord. At this time some of His students, who were also disciples, came to see Him, and when they saw that the Lord was chanting the names of the gopīs, they were astonished. Out of sheer foolishness they asked the Lord why He was chanting the names of the gopīs and advised Him to chant the name of Kṛṣṇa. The Lord, who was in ecstasy, was thus disturbed by these foolish students. He chastised them and chased them away. The students were almost the same age as the Lord, and thus they wrongly thought of the Lord as one of their peers. They held a meeting and resolved that they would attack the Lord if He dared to punish them again in such a manner. This incident provoked some malicious talks about the Lord on the part of the general public.

When the Lord became aware of this, He began to consider the various types of men found in society. He noted that especially the students, professors, fruitive workers, yogīs, nondevotees, and different types of atheists were all opposed to the devotional service of the Lord. "My mission is to deliver all the fallen souls of this age," He thought, "but if they commit offenses against Me, thinking Me to be an ordinary man, they will not benefit. If they are to begin their life of spiritual realization, they must some way or another offer obeisances unto Me." Thus the Lord decided to accept the renounced order of life (sannyāsa) because people in general were inclined to offer respects to a sannyāsī.

Five hundred years ago the condition of society was not as degraded as it is today. At that time people would show respects to a sannyāsī, and the sannyāsī was rigid in following the rules and regulations of the renounced order of life. Śrī Caitanya Mahāprabhu was not very much in favor of the renounced order of life in this age of Kali, but that was only for the reason that very few sannyāsīs in this age are able to observe the rules and regulations of sannyāsa life. Śrī Caitanya Mahāprabhu decided to accept the order and become an ideal sannyāsī so that the general populace would show Him respect. One is duty-bound to show respect to a sannyāsī, for a sannyāsī is considered to be the master of all varṇas and āśramas.

While He was contemplating accepting the sannyāsa order, it so happened that Keśava Bhāratī, a sannyāsī of the Māyāvādī school and resident of Katwa (in Bengal), visited Navadvīpa and was invited to dine with the Lord. When Keśava Bhāratī came to His house, the Lord asked him to award Him the sannyāsa order of life. This was a matter of formality. The sannyāsa order is to be accepted from another sannyāsī. Although the Lord was independent in all respects, still, to keep up the formalities of the śāstras, He accepted the sannyāsa order from Keśava Bhāratī, although Keśava Bhāratī was not in the Vaiṣṇava-sampradāya (school).

After consulting with Keśava Bhāratī, the Lord left Navadvīpa for Katwa to formally accept the sannyāsa order of life. He was accompanied by Śrīla Nityānanda Prabhu, Candraśekhara Ācārya, and Mukunda Datta. Those three assisted Him in the details of the ceremony. The incident of the Lord's accepting the sannyāsa order is very elaborately described in the Caitanya-bhāgavata by Śrīla Vṛndāvana dāsa Ṭhākura.

Thus at the end of His twenty-fourth year the Lord accepted the sannyāsa order of life in the month of Māgha. After accepting this order He became a full-fledged preacher of the Bhāgavata-dharma. Although He was doing the same preaching work in His householder life, when He experienced some obstacles to His preaching He sacrificed even the comfort of His home life for the sake of the fallen souls. In His householder life His chief assistants were Śrīla Advaita Prabhu and Śrīla Śrīvāsa Ṭhākura, but after He accepted the sannyāsa order His chief assistants became Śrīla Nityānanda Prabhu, who was deputed to preach specifically in Bengal, and the six Gosvāmīs (Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī), headed by Śrīla Rūpa and Sanātana, who were deputed to go to Vṛndāvana to excavate the present places of pilgrimage. The present city of Vṛndāvana and the importance of Vrajabhūmi were thus disclosed by the will of Lord Śrī Caitanya Mahāprabhu.

The Lord, after accepting the sannyāsa order, at once wanted to start for Vṛndāvana. For three continuous days He traveled in the Rāḍha-deśa (places where the Ganges does not flow). He was in full ecstasy over the idea of going to Vṛndāvana. However, Śrīla Nityānanda diverted His path and brought Him instead to the house of Advaita Prabhu in Śāntipura. The Lord stayed at Śrī Advaita Prabhu's house for a few days, and knowing well that the Lord was leaving His hearth and home for good, Śrī Advaita Prabhu sent His men to Navadvīpa to bring mother Śacī to have a last meeting with her son. Some unscrupulous people say that Lord Caitanya met His wife also after taking sannyāsa and offered her His wooden slipper for worship, but the authentic sources give no information about such a meeting. His mother met Him at the house of Advaita Prabhu, and when she saw her son in sannyāsa, she lamented. By way of compromise, she requested her son to make His headquarters in Purī so that she would easily be able to get information about Him. The Lord granted this last desire of His beloved mother. After this incident the Lord started for Purī, leaving all the residents of Navadvīpa in an ocean of lamentation over His separation.

The Lord visited many important places on the way to Purī. He visited the temple of Gopīnāthajī, who had stolen condensed milk for His devotee Śrīla Mādhavendra Purī. Since then Deity Gopīnāthajī is well known as Kṣīra-corā-gopīnātha. The Lord relished this story with great pleasure. The propensity of stealing is there even in the absolute consciousness, but because this propensity is exhibited by the Absolute, it loses its perverted nature and thus becomes worshipable even by Lord Caitanya on the basis of the absolute consideration that the Lord and His stealing propensity are one and identical. This interesting story of Gopīnāthajī is vividly explained in the Caitanya-caritāmṛta by Kṛṣṇadāsa Kavirāja Gosvāmī.

After visiting the temple of Kṣīra-corā-gopīnātha of Remuṇā at Balasore in Orissa, the Lord proceeded towards Purī and on the way visited the temple of Sākṣi-gopāla, who appeared as a witness in the matter of two brāhmaṇa devotees' family quarrel. The Lord heard the story of Sākṣi-gopāla with great pleasure because He wanted to impress upon the atheists that the worshipable Deities in the temples approved by the great ācāryas are not idols, as alleged by men with a poor fund of knowledge. The Deity in the temple is the arcā incarnation of the Personality of Godhead, and thus the Deity is identical with the Lord in all respects. He responds to the proportion of the devotee's affection for Him. In the story of Sākṣi-gopāla, in which there was a family misunderstanding by two devotees of the Lord, the Lord, in order to mitigate the turmoil as well as to show specific favor to His servitors, traveled from Vṛndāvana to Vidyānagara, a village in Orissa, in the form of His arcā incarnation. From there the Deity was brought to Cuttack, and thus the temple of Sākṣi-gopāla is even today visited by thousands of pilgrims on the way to Jagannātha Purī. The Lord stayed overnight there and began to proceed toward Purī. On the way, His sannyāsa rod was broken by Nityānanda Prabhu [Cc. Madhya 1.97]. The Lord became apparently angry with Him about this and went alone to Purī, leaving His companions behind [Cc. Madhya 1.98].

At Purī, when He entered the temple of Jagannātha, He became at once saturated with transcendental ecstasy and fell down on the floor of the temple unconscious. The custodians of the temple could not understand the transcendental feats of the Lord, but there was a great learned paṇḍita named Sārvabhauma Bhaṭṭācārya, who was present, and he could understand that the Lord's losing His consciousness upon entering the Jagannātha temple was not an ordinary thing. Sārvabhauma Bhaṭṭācārya, who was the chief appointed paṇḍita in the court of the King of Orissa, Mahārāja Pratāparudra, was attracted by the youthful luster of Lord Śrī Caitanya Mahāprabhu and could understand that such a transcendental trance was only rarely exhibited and only then by the topmost devotees who are already on the transcendental plane in complete forgetfulness of material existence. Only a liberated soul could show such a transcendental feat, and the Bhaṭṭācārya, who was vastly learned, could understand this in the light of the transcendental literature with which he was familiar. He therefore asked the custodians of the temple not to disturb the unknown sannyāsī. He asked them to take the Lord to his home so He could be further observed in His unconscious state. The Lord was at once carried to the home of Sārvabhauma Bhaṭṭācārya, who at that time had sufficient power of authority due to his being the sabhā-paṇḍita, or the state dean of faculty in Sanskrit literatures. The learned paṇḍita wanted to scrutinizingly test the transcendental feats of Lord Caitanya because often unscrupulous devotees imitate physical feats in order to flaunt transcendental achievements just to attract innocent people and take advantage of them. A learned scholar like the Bhaṭṭācārya can detect such imposters, and when he finds them out he at once rejects them.

In the case of Lord Caitanya Mahāprabhu, the Bhaṭṭācārya tested all the symptoms in the light of the śāstras. He tested as a scientist, not as a foolish sentimentalist. He observed the movement of the stomach, the beating of the heart and the breathing of the nostrils. He also felt the pulse of the Lord and saw that all His bodily activities were in complete suspension. When he put a small cotton swab before the nostrils, he found that there was a slight breathing as the fine fibers of cotton moved slightly. Thus he came to know that the Lord's unconscious trance was genuine, and he began to treat Him in the prescribed fashion. But Lord Caitanya Mahāprabhu could only be treated in a special way. He would respond only to the resounding of the holy names of the Lord by His devotees. This special treatment was unknown to Sārvabhauma Bhaṭṭācārya because the Lord was still unknown to him. When the Bhaṭṭācārya saw Him for the first time in the temple, he simply took Him to be one of many pilgrims.

In the meantime the companions of the Lord, who reached the temple a little after Him, heard of the Lord's transcendental feats and of His being carried away by the Bhaṭṭācārya. The pilgrims at the temple were still gossiping about the incident. But by chance, one of these pilgrims had met Gopīnātha Ācārya, who was known to Gadādhara Paṇḍita, and from him it was learned that the Lord was lying in an unconscious state at the residence of Sārvabhauma Bhaṭṭācārya, who happened to be the brother-in-law of Gopīnātha Ācārya. All the members of the party were introduced by Gadādhara Paṇḍita to Gopīnātha Ācārya, who took them all to the house of Bhaṭṭācārya where the Lord was lying unconscious in a spiritual trance. All the members then chanted loudly the holy name of the Lord Hari as usual, and the Lord regained His consciousness. After this, Bhaṭṭācārya received all the members of the party, including Lord Nityānanda Prabhu, and asked them to become his guests of honor. The party, including the Lord, went for a bath in the sea, and the Bhaṭṭācārya arranged for their residence and meals at the house of Kāśī Miśra. Gopīnātha Ācārya, his brother-in-law, also assisted. There were some friendly talks about the Lord's divinity between the two brothers-in-law, and in this argument Gopīnātha Ācārya, who knew the Lord before, now tried to establish the Lord as the Personality of Godhead, and the Bhaṭṭācārya tried to establish Him as one of the great devotees. Both of them argued from the angle of vision of authentic śāstras and not on the strength of sentimental vox populi. The incarnations of God are determined by authentic śāstras and not by popular votes of foolish fanatics. Because Lord Caitanya was an incarnation of God in fact, foolish fanatics have proclaimed so many so-called incarnations of God in this age without referring to authentic scriptures. But Sārvabhauma Bhaṭṭācārya or Gopīnātha Ācārya did not indulge in such foolish sentimentalism; on the contrary, both of them tried to establish or reject His divinity on the strength of authentic śāstras.

Later it was disclosed that Bhaṭṭācārya also came from the Navadvīpa area, and it was understood from him that Nīlāmbara Cakravartī, the maternal grandfather of Lord Caitanya, happened to be a class fellow of the father of Sārvabhauma Bhaṭṭācārya. In that sense, the young sannyāsī Lord Caitanya evoked paternal affection from Bhaṭṭācārya. Bhaṭṭācārya was the professor of many sannyāsīs in the order of the Śaṅkarācārya-sampradāya, and he himself also belonged to that cult. As such, the Bhaṭṭācārya desired that the young sannyāsī Lord Caitanya also hear from him about the teachings of Vedānta.

Those who are followers of the Śaṅkara cult are generally known as Vedāntists. This does not, however, mean that Vedānta is a monopoly study of the Śaṅkara-sampradāya. Vedānta is studied by all the bona fide sampradāyas, but they have their own interpretations. But those in the Śaṅkara-sampradāya are generally known to be ignorant of the knowledge of the Vedāntist Vaiṣṇavas. For this reason the Bhaktivedanta title was first offered to the author by the Vaiṣṇavas.

The Lord agreed to take lessons from Bhaṭṭācārya on the Vedānta, and they sat together in the temple of Lord Jagannātha. The Bhaṭṭācārya went on speaking continually for seven days, and the Lord heard him with all attention and did not interrupt. The Lord's silence raised some doubts in Bhaṭṭācārya's heart, and he asked the Lord how it was that He did not ask anything or comment on his explanations of Vedānta.

The Lord posed Himself before the Bhaṭṭācārya as a foolish student and pretended that He heard the Vedānta from him because the Bhaṭṭācārya felt that this was the duty of a sannyāsī. But the Lord did not agree with his lectures. By this the Lord indicated that the so-called Vedāntists amongst the Śaṅkara-sampradāya, or any other sampradāya who do not follow the instructions of Śrīla Vyāsadeva, are mechanical students of the Vedānta. They are not fully aware of that great knowledge. The explanation of the Vedānta-sūtra is given by the author himself in the text of Śrīmad-Bhāgavatam. One who has no knowledge of the Bhāgavatam will hardly be able to know what the Vedānta says.

The Bhaṭṭācārya, being a vastly learned man, could follow the Lord's sarcastic remarks on the popular Vedāntist. He therefore asked Him why He did not ask about any point which He could not follow. The Bhaṭṭācārya could understand the purpose of His dead silence for the days He heard him. This showed clearly that the Lord had something else in mind; thus the Bhaṭṭācārya requested Him to disclose His mind.

Upon this, the Lord spoke as follows: "My dear sir, I can understand the meaning of the sūtras like janmādy asya yataḥ [SB 1.1.1], śāstra-yonitvāt, and athāto brahma jijñāsā of the Vedānta-sūtra, but when you explain them in your own way it becomes difficult for Me to follow them. The purpose of the sūtras is already explained in them, but your explanations are covering them with something else. You do not purposely take the direct meaning of the sūtras but indirectly give your own interpretations."

The Lord thus attacked all Vedāntists who interpret the Vedānta-sūtra fashionably, according to their limited power of thinking, to serve their own purpose. Such indirect interpretations of the authentic literatures like the Vedānta-sūtra are hereby condemned by the Lord.

The Lord continued: "Śrīla Vyāsadeva has summarized the direct meanings of the mantras in the Upaniṣads in the Vedānta-sūtra. Unfortunately you do not take their direct meaning. You indirectly interpret them in a different way.

"The authority of the Vedas is unchallengeable and stands without any question of doubt. And whatever is stated in the Vedas must be accepted completely, otherwise one challenges the authority of the Vedas.

"The conchshell and cow dung are bone and stool of two living beings. But because they have been recommended by the Vedas as pure, people accept them as such because of the authority of the Vedas."

The idea is that one cannot set his imperfect reason above the authority of the Vedas. The orders of the Vedas must be obeyed as they stand, without any mundane reasoning. The so-called followers of the Vedic injunctions make their own interpretations of the Vedic injunctions, and thus they establish different parties and sects of the Vedic religion. Lord Buddha directly denied the authority of the Vedas, and he established his own religion. Only for this reason, the Buddhist religion was not accepted by the strict followers of the Vedas. But those who are so-called followers of the Vedas are more harmful than the Buddhists. The Buddhists have the courage to deny the Vedas directly, but the so-called followers of the Vedas have no courage to deny the Vedas, although indirectly they disobey all the injunctions of the Vedas. Lord Caitanya condemned this.

The examples given by the Lord of the conchshell and the cow dung are very much appropriate in this connection. If one argues that since cow dung is pure, the stool of a learned brāhmaṇa is still more pure, his argument will not be accepted. Cow dung is accepted, and the stool of a highly posted brāhmaṇa is rejected. The Lord continued:

"The Vedic injunctions are self-authorized, and if some mundane creature adjusts the interpretations of the Vedas, he defies their authority. It is foolish to think of oneself as more intelligent than Śrīla Vyāsadeva. He has already expressed himself in his sūtras, and there is no need of help from personalities of lesser importance. His work, the Vedānta-sūtra, is as dazzling as the midday sun, and when someone tries to give his own interpretations on the self-effulgent sunlike Vedānta-sūtra, he attempts to cover this sun with the cloud of his imagination.

"The Vedas and Purāṇas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else. The Absolute Truth is ultimately realized as the Absolute Personality of Godhead with absolute controlling power. As such, the Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation. Yet the transcendental Personality of Godhead is astonishingly ascertained as impersonal.

"The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons.

"The Vedas inform us that from Him [Brahman] everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only. Therefore, He is the ultimate dative, causative and accommodating cause of all causes. And these causes cannot be attributed to an impersonal object.

"The Vedas inform us that He alone became many, and when He so desires He glances over material nature. Before He glanced over material nature there was no material cosmic creation. Therefore, His glance is not material. Material mind or senses were unborn when the Lord glanced over material nature. Thus evidence in the Vedas proves that beyond a doubt the Lord has transcendental eyes and a transcendental mind. They are not material. His impersonality therefore is a negation of His materiality, but not a denial of His transcendental personality.

"Brahman ultimately refers to the Personality of Godhead. Impersonal Brahman realization is just the negative conception of the mundane creations. Paramātmā is the localized aspect of Brahman within all kinds of material bodies. Ultimately the Supreme Brahman realization is the realization of the Personality of Godhead according to all evidence of the revealed scriptures. He is the ultimate source of viṣṇu-tattvas.

"The Purāṇas are also supplementary to the Vedas. The Vedic mantras are too difficult for an ordinary man. Women, śūdras and the so-called twice-born higher castes are unable to penetrate into the sense of the Vedas. And thus the Mahābhārata as well as the Purāṇas are made easy to explain the truths of the Vedas. In his prayers before the boy Śrī Kṛṣṇa, Brahmā said that there is no limit to the fortune of the residents of Vrajabhūmi headed by Śrī Nanda Mahārāja and Yaśodāmayī because the eternal Absolute Truth has become their intimate relative.

"The Vedic mantra maintains that the Absolute Truth has no legs and no hands and yet goes faster than all and accepts everything that is offered to Him in devotion. The latter statements definitely suggest the personal features of the Lord, although His hands and legs are distinguished from mundane hands and legs or other senses.

"Brahman, therefore, is never impersonal, but when such mantras are indirectly interpreted, it is wrongly thought that the Absolute Truth is impersonal. The Absolute Truth Personality of Godhead is full of all opulences, and therefore He has a transcendental form of full existence, knowledge and bliss. How then can one establish that the Absolute Truth is impersonal?

"Brahman, being full of opulences, is understood to have manifold energies, and all these energies are classified under three headings under the authority of Viṣṇu Purāṇa [6.7.60], which says that the transcendental energies of Lord Viṣṇu are primarily three. His spiritual energy and the energy of the living entities are classified as superior energy, whereas the material energy is an inferior one which is sprouted out of ignorance.

"The energy of the living entities is technically called kṣetrajña energy. This kṣetrajña-śakti, although equal in quality with the Lord, becomes overpowered by material energy out of ignorance and thus suffers all sorts of material miseries. In other words, the living entities are located in the marginal energy between the superior (spiritual) and inferior (material) energies, and in proportion to the living being's contact with either the material or spiritual energies, the living entity is situated in proportionately higher and lower levels of existence.

"The Lord is beyond the inferior and marginal energies as above mentioned, and His spiritual energy is manifested in three different phases: as eternal existence, eternal bliss and eternal knowledge. As far as eternal existence is concerned, it is conducted by the sandhinī potency; similarly, bliss and knowledge are conducted by the hlādhinī and saṁvit potencies respectively. As the supreme energetic Lord, He is the supreme controller of the spiritual, marginal and material energies. And all these different types of energies are connected with the Lord in eternal devotional service.

"The Supreme Personality of Godhead is thus enjoying in His transcendental eternal form. Is it not astounding that one dares to call the Supreme Lord nonenergetic? The Lord is the controller of all energies, and the living entities are parts and parcels of one of the energies. Therefore there is a gulf of difference between the Lord and the living entities. How then can one say that the Lord and the living entities are one and the same? In the Bhagavad-gītā also the living entities are described as belonging to the superior energy of the Lord. According to the principles of intimate correlation between the energy and the energetic, both of them are nondifferent also. Therefore, the Lord and the living entities are nondifferent as the energy and the energetic.

"Earth, water, fire, air, ether, mind, intelligence and ego are all inferior energies of the Lord, but the living entities are different from all as superior energy. This is the version of Bhagavad-gītā [7.4].

"The transcendental form of the Lord is eternally existent and full of transcendental bliss. How then can such a form be a product of the material mode of goodness? Anyone, therefore, who does not believe in the form of the Lord is certainly a faithless demon and as such is untouchable, a not to be seen persona non grata fit to be punished by the Plutonic king.

"The Buddhists are called atheists because they have no respect for the Vedas, but those who defy the Vedic conclusions, as above mentioned, under the pretense of being followers of the Vedas, are verily more dangerous than the Buddhists.

"Śrī Vyāsadeva very kindly compiled the Vedic knowledge in his Vedānta-sūtra, but if one hears the commentation of the Māyāvāda school (as represented by the Śaṅkara-sampradāya) certainly he will be misled on the path of spiritual realization.

"The theory of emanations is the beginning subject of the Vedānta-sūtra. All the cosmic manifestations are emanations from the Absolute Personality of Godhead by His inconceivable different energies. The example of the touchstone is applicable to the theory of emanation. The touchstone can convert an unlimited quantity of iron into gold, and still the touchstone remains as it is. Similarly, the Supreme Lord can produce all manifested worlds by His inconceivable energies, and yet He is full and unchanged. He is pūrṇa [complete], and although an unlimited number of pūrṇas emanate from Him, He is still pūrṇa.

"The theory of illusion of the Māyāvāda school is advocated on the ground that the theory of emanation will cause a transformation of the Absolute Truth. If that is the case, Vyāsadeva is wrong. To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic creation is not false, as maintained by the Māyāvāda school. It simply has no permanent existence. A nonpermanent thing cannot be called false altogether. But the conception that the material body is the self is certainly wrong.

"Praṇava [oṁ], or the oṁkāra in the Vedas, is the primeval hymn. This transcendental sound is identical with the form of the Lord. All the Vedic hymns are based on this praṇava oṁkāra. Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Śrīpāda Śaṅkarācārya has given more stress on the side word tat tvam asi than on the primeval principle oṁkāra."

The Lord thus spoke on the Vedānta-sūtra and defied all the propaganda of the Māyāvāda school.* The Bhaṭṭācārya tried to defend himself and his Māyāvāda school by jugglery of logic and grammar, but the Lord defeated him by His forceful arguments. He affirmed that we are all related with the Personality of Godhead eternally and that devotional service is our eternal function in exchanging the dealings of our relations. The result of such exchanges is to attain premā, or love of Godhead. When love of Godhead is attained, love for all other beings automatically follows because the Lord is the sum total of all living beings.

The Lord said that but for these three items-namely, eternal relation with God, exchange of dealings with Him and the attainment of love for Him-all that is instructed in the Vedas is superfluous and concocted.

The Lord further added that the Māyāvāda philosophy taught by Śrīpāda Śaṅkarācārya is an imaginary explanation of the Vedas, but it had to be taught by him (Śaṅkarācārya) because he was ordered to teach it by the Personality of Godhead. In the Padma Purāṇa it is stated that the Personality of Godhead ordered His Lordship Śiva to deviate the human race from Him (the Personality of Godhead). The Personality of Godhead was to be so covered so that people would be encouraged to generate more and more population. His Lordship Śiva said to Devī: "In the Kali-yuga, I shall preach the Māyāvāda philosophy, which is nothing but clouded Buddhism, in the garb of a brāhmaṇa."

After hearing all these speeches of the Lord Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya was struck with wonder and awe and regarded Him in dead silence. The Lord then encouraged him with assurance that there was no cause to wonder. "I say that devotional service unto the Personality of Godhead is the highest goal of human life." He then quoted a śloka from the Bhāgavatam and assured him that even the liberated souls who are absorbed in the spirit and spiritual realization also take to the devotional service of the Lord Hari because the Personality of Godhead has such transcendental qualities that He attracts the heart of the liberated soul too.

Then the Bhaṭṭācārya desired to listen to the explanation of the "ātmārāma" śloka from the Bhāgavatam (1.7.10). The Lord first of all asked Bhaṭṭācārya to explain it, and after that He would explain it. The Bhaṭṭācārya then explained the śloka in a scholarly way with special reference to logic. He explained the śloka in nine different ways chiefly based on logic because he was the most renowned scholar of logic of the time.

The Lord, after hearing the Bhaṭṭācārya, thanked him for the scholarly presentation of the śloka, and then, at the request of the Bhaṭṭācārya, the Lord explained the śloka in sixty-four different ways without touching the nine explanations given by the Bhaṭṭācārya.

Thus after hearing the explanation of the ātmārāma śloka from the Lord, the Bhaṭṭācārya was convinced that such a scholarly presentation is impossible for an earthly creature.* Before this, Śrī Gopīnātha Ācārya had tried to convince him of the divinity of the Lord, but at the time he could not so accept Him. But the Bhaṭṭācārya was astounded by the Lord's exposition of the Vedānta-sūtra and explanations of the ātmārāma śloka, and thus he began to think that he had committed a great offense at the lotus feet of the Lord by not recognizing Him to be Kṛṣṇa Himself. He then surrendered unto Him, repenting for his past dealings with Him, and the Lord was kind enough to accept the Bhaṭṭācārya. Out of His causeless mercy, the Lord manifested before him first as four-handed Nārāyaṇa and then again as two-handed Lord Kṛṣṇa with a flute in His hand.

The Bhaṭṭācārya at once fell down at the lotus feet of the Lord and composed many suitable ślokas in praise of the Lord by His grace. He composed almost one hundred ślokas in praise of the Lord. The Lord then embraced him, and out of transcendental ecstasy the Bhaṭṭācārya lost consciousness of the physical state of life. Tears, trembling, throbbing of the heart, perspiration, emotional waves, dancing, singing, crying and all the eight symptoms of trance were manifested in the body of the Bhaṭṭācārya. Śrī Gopīnātha Ācārya became very glad and astonished by this marvelous conversion of his brother-in-law by the grace of the Lord.

Out of the hundred celebrated ślokas composed by the Bhaṭṭācārya in praise of the Lord, the following two are most important, and these two ślokas explain the mission of the Lord in gist.

1. Let me surrender unto the Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He is the ocean of all mercy and has now come down to teach us material detachment, learning and devotional service to Himself.

2. Since pure devotional service of the Lord has been lost in the oblivion of time, the Lord has appeared to renovate the principles, and therefore I offer my obeisances unto His lotus feet.

The Lord explained the word mukti to be equivalent to the word Viṣṇu, or the Personality of Godhead. To attain mukti, or liberation from the bondage of material existence, is to attain to the service of the Lord.

The Lord then proceeded towards South India for some time and converted all He met on the way to become devotees of Lord Śrī Kṛṣṇa. Such devotees also converted many others to the cult of devotional service, or to the Bhāgavata-dharma of the Lord, and thus He reached the bank of the Godāvarī, where He met Śrīla Rāmānanda Rāya, the governor of Madras on behalf of Mahārāja Pratāparudra, the King of Orissa. His talks with Rāmānanda Rāya are very important for higher realization of transcendental knowledge, and the conversation itself forms a small booklet. We shall, however, give herewith a summary of the conversation.

Śrī Rāmānanda Rāya was a self-realized soul, although outwardly he belonged to a caste lower than the brāhmaṇa in social status. He was not in the renounced order of life, and besides that he was a high government servant in the state. Still, Śrī Caitanya Mahāprabhu accepted him as a liberated soul on the strength of the high order of his realization of transcendental knowledge. Similarly, the Lord accepted Śrīla Haridāsa Ṭhākura, a veteran devotee of the Lord coming from a Mohammedan family. And there are many other great devotees of the Lord who came from different communities, sects and castes. The Lord's only criterion was the standard of devotional service of the particular person. He was not concerned with the outward dress of a man; He was concerned only with the inner soul and its activities. Therefore all the missionary activities of the Lord are to be understood to be on the spiritual plane, and as such the cult of Śrī Caitanya Mahāprabhu, or the cult of Bhāgavata-dharma, has nothing to do with mundane affairs, sociology, politics, economic development or any such sphere of life. Śrīmad-Bhāgavatam is the purely transcendental urge of the soul.

When He met Śrī Rāmānanda Rāya on the bank of the Godāvarī, the varṇāśrama-dharma followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said that by following the principles of varṇāśrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence. In the opinion of the Lord, the system of varṇāśrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows. The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide ācāryas past and present. The system of varṇāśrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu rejected it as superficial and asked Rāmānanda Rāya to go further into the matter.

Śrī Rāmānanda Rāya then suggested renunciation of fruitive actions unto the Lord. The Bhagavad-gītā (9.27) advises in this connection: "Whatever you do, whatever you eat and whatever you give, as well as whatever you perform in penance, offer to Me alone." This dedication on the part of the worker suggests that the Personality of Godhead is a step higher than the impersonal conception of the varṇāśrama system, but still the relation of the living being and the Lord is not distinct in that way. The Lord therefore rejected this proposition and asked Rāmānanda Rāya to go further.

Rāya then suggested renunciation of the varṇāśrama-dharma and acceptance of devotional service. The Lord did not approve of this suggestion also for the reason that all of a sudden one should not renounce his position, for that may not bring in the desired result.

It was further suggested by Rāya that attainment of spiritual realization freed from the material conception of life is the topmost achievement for a living being. The Lord rejected this suggestion also because on the plea of such spiritual realization much havoc has been wrought by unscrupulous persons; therefore all of a sudden this is not possible. The Rāya then suggested sincere association of self-realized souls and hearing submissively the transcendental message of the pastimes of the Personality of Godhead. This suggestion was welcomed by the Lord. This suggestion was made following in the footsteps of Brahmājī, who said that the Personality of Godhead is known as ajita, or the one who cannot be conquered or approached by anyone. But such ajita also becomes jita (conquered) by one method, which is very simple and easy. The simple method is that one has to give up the arrogant attitude of declaring oneself to be God Himself. One must be very meek and submissive and try to live peacefully by lending the ear to the speeches of the transcendentally self-realized soul who speaks on the message of Bhāgavata-dharma, or the religion of glorifying the Supreme Lord and His devotees. To glorify a great man is a natural instinct for living beings, but they have not learned to glorify the Lord. Perfection of life is attained simply by glorifying the Lord in association with a self-realized devotee of the Lord.* The self-realized devotee is he who surrenders unto the Lord fully and who does not have attachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human society. Peace and friendship are impossible for a society detached from the association of God and His devotees. It is imperative, therefore, that one sincerely seek the association of pure devotees and hear them patiently and submissively from any position of life. The position of a person in the higher or lower status of life does not hamper one in the path of self-realization. The only thing one has to do is to hear from a self-realized soul with a routine program. The teacher may also deliver lectures from the Vedic literatures, following in the footsteps of the bygone ācāryas who realized the Absolute Truth. Lord Śrī Caitanya Mahāprabhu recommended this simple method of self-realization generally known as Bhāgavata-dharma. Śrīmad-Bhāgavatam is the perfect guide for this purpose.

Above these topics discussed by the Lord and Śrī Rāmānanda Rāya, there were still more elevated spiritual talks between the two great personalities, and we purposely withhold those topics for the present because one has to come to the spiritual plane before further talks with Rāmānanda Rāya can be heard. We have presented further talks of Śrīla Rāmānanda Rāya with the Lord in another book (Teachings of Lord Caitanya).

At the conclusion of this meeting, Śrī Rāmānanda Rāya was advised by the Lord to retire from service and come to Purī so that they could live together and relish a transcendental relationship. Some time later, Śrī Rāmānanda Rāya retired from the government service and took a pension from the King. He returned to his residence in Purī, where he was one of the most confidential devotees of the Lord. There was another gentleman at Purī of the name Śikhi Māhiti, who was also a confidant like Rāmānanda Rāya. The Lord used to hold confidential talks on spiritual values with three or four companions at Purī, and He passed eighteen years in that way in spiritual trance. His talks were recorded by His private secretary Śrī Dāmodara Gosvāmī, one of the four most intimate devotees.

The Lord extensively traveled all over the southern part of India. The great saint of Mahārāṣṭra known as Saint Tukārāma was also initiated by the Lord. Saint Tukārāma, after initiation by the Lord, overflooded the whole of the Mahārāṣṭra Province with the saṅkīrtana movement, and the transcendental flow is still rolling on in the southwestern part of the great Indian peninsula.

The Lord excavated from South India two very important old literatures, namely the Brahmā-saṁhitā and Kṛṣṇa-karṇāmṛta, and these two valuable books are authorized studies for the person in the devotional line. The Lord then returned to Purī after His South Indian tour.

On His return to Purī, all the anxious devotees of the Lord got back their life, and the Lord remained there with continued pastimes of His transcendental realizations. The most important incident during that time was His granting audience to King Pratāparudra. King Pratāparudra was a great devotee of the Lord, and he considered himself to be one of the servants of the Lord entrusted with sweeping the temple. This submissive attitude of the King was very much appreciated by Śrī Caitanya Mahāprabhu. The King requested both Bhaṭṭācārya and Rāya to arrange his meeting with the Lord. When, however, the Lord was petitioned by His two stalwart devotees, He flatly refused to grant the request, even though it was put forward by personal associates like Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya. The Lord maintained that it is dangerous for a sannyāsī to be in intimate touch with worldly money-conscious men and with women. The Lord was an ideal sannyāsī. No woman could approach the Lord even to offer respects. Women's seats were accommodated far away from the Lord. As an ideal teacher and ācārya, He was very strict in the routine work of a sannyāsī. Apart from being a divine incarnation, the Lord was an ideal character as a human being. His behavior with other persons was also above suspicion. In His dealing as ācārya, He was harder than the thunderbolt and softer than the rose. One of His associates, Junior Haridāsa, committed a great mistake by lustfully glancing at a young woman. The Lord as Supersoul could detect this lust in the mind of Junior Haridāsa, who was at once banished from the Lord's association and was never accepted again, even though the Lord was implored to excuse Haridāsa for the mistake. Junior Haridāsa afterwards committed suicide due to being disassociated from the company of the Lord, and the news of suicide was duly related to the Lord. Even at that time the Lord was not forgetful of the offense, and He said that Haridāsa had rightly met with the proper punishment.

On the principles of the renounced order of life and discipline, the Lord knew no compromise, and therefore even though He knew that the King was a great devotee, He refused to see the King, only because the King was a dollar-and-cent man. By this example the Lord wanted to emphasize the proper behavior for a transcendentalist. A transcendentalist has nothing to do with women and money. He must always refrain from such intimate relations. The King was, however, favored by the Lord by the expert arrangement of the devotees. This means that the beloved devotee of the Lord can favor a neophyte more liberally than the Lord. Pure devotees, therefore, never commit an offense at the feet of another pure devotee. An offense at the lotus feet of the Lord is sometimes excused by the merciful Lord, but an offense at the feet of a devotee is very dangerous for one who actually wants to make progress in devotional service.

As long as the Lord remained at Purī, thousands of His devotees used to come to see Him during the Ratha-yātrā car festival of Lord Jagannātha. And during the car festival, the washing of the Guṇḍicā temple under the direct supervision of the Lord was an important function. The Lord's congregational saṅkīrtana movement at Purī was a unique exhibition for the mass of people. That is the way to turn the mass mind towards spiritual realization. The Lord inaugurated this system of mass saṅkīrtana, and leaders of all countries can take advantage of this spiritual movement in order to keep the mass of people in a pure state of peace and friendship with one another. This is now the demand of the present human society all over the world.

After some time the Lord again started on His tour towards northern India, and He decided to visit Vṛndāvana and its neighboring places. He passed through the jungles of Jharikhaṇḍa (Madhya Bhārata), and all the wild animals also joined His saṅkīrtana movement. The wild tigers, elephants, bears and deer all together accompanied the Lord, and the Lord accompanied them in saṅkīrtana. By this He proved that by the propagation of the saṅkīrtana movement (congregational chanting and glorifying of the name of the Lord) even the wild animals can live in peace and friendship, and what to speak of men who are supposed to be civilized. No man in the world will refuse to join the saṅkīrtana movement. Nor is the Lord's saṅkīrtana movement restricted to any caste, creed, color or species. Here is direct evidence of His great mission: He allowed even the wild animals to partake in His great movement.

On His way back from Vṛndāvana He first came to Prayāga, where He met Rūpa Gosvāmī along with his younger brother, Anupama. Then He came down to Benares. For two months, He instructed Śrī Sanātana Gosvāmī in the transcendental science. The instruction to Sanātana Gosvāmī is in itself a long narration, and full presentation of the instruction will not be possible here. The main ideas are given as follows.

Sanātana Gosvāmī (formerly known as Sākara Mallika) was in the cabinet service of the Bengal government under the regime of Nawab Hussain Shah. He decided to join with the Lord and thus retired from the service. On His way back from Vṛndāvana, when He reached Vārāṇasī, the Lord became the guest of Śrī Tapana Miśra and Candraśekhara, assisted by a Mahārāṣṭra brāhmaṇa. At that time Vārāṇasī was headed by a great sannyāsī of the Māyāvāda school named Śrīpāda Prakāśānanda Sarasvatī. When the Lord was at Vārāṇasī, the people in general became more attracted to Lord Caitanya Mahāprabhu on account of His mass saṅkīrtana movement. Wherever He visited, especially the Viśvanātha temple, thousands of pilgrims would follow Him. Some were attracted by His bodily features, and others were attracted by His melodious songs glorifying the Lord.

The Māyāvādī sannyāsīs designate themselves as Nārāyaṇa. Vārāṇasī is still overflooded with many Māyāvādī sannyāsīs. Some people who saw the Lord in His saṅkīrtana party considered Him to be actually Nārāyaṇa, and this report reached the camp of the great sannyāsī Prakāśānanda.

In India there is always a kind of spiritual rivalry between the Māyāvāda and Bhāgavata schools, and thus when the news of the Lord reached Prakāśānanda he knew that the Lord was a Vaiṣṇava sannyāsī, and therefore he minimized the value of the Lord before those who brought him the news. He deprecated the activities of the Lord because of His preaching the saṅkīrtana movement, which was in his opinion nothing but religious sentiment. Prakāśānanda was a profound student of the Vedānta, and he advised his followers to give attention to the Vedānta and not to indulge in saṅkīrtana.

One devotee brāhmaṇa, who became a devotee of the Lord, did not like the criticism of Prakāśānanda, and he went to the Lord to express his regrets. He told the Lord that when he uttered the Lord's name before the sannyāsī Prakāśānanda, the latter strongly criticized the Lord, although the brāhmaṇa heard Prakāśānanda uttering several times the name Caitanya. The brāhmaṇa was astonished to see that the sannyāsī Prakāśānanda could not vibrate the sound Kṛṣṇa even once, although he uttered the name Caitanya several times.

The Lord smilingly explained to the devotee brāhmaṇa why the Māyāvādī cannot utter the holy name of Kṛṣṇa. "The Māyāvādīs are offenders at the lotus feet of Kṛṣṇa, although they utter always brahma, ātmā, or caitanya, etc. And because they are offenders at the lotus feet of Kṛṣṇa, they are actually unable to utter the holy name of Kṛṣṇa. The name Kṛṣṇa and the Personality of Godhead Kṛṣṇa are identical. There is no difference in the absolute realm between the name, form or person of the Absolute Truth because in the absolute realm everything is transcendental bliss. There is no difference between the body and the soul for the Personality of Godhead, Kṛṣṇa. Thus He is different from the living entity who is always different from his outward body. Because of Kṛṣṇa's transcendental position, it is very difficult for a layman to actually know the Personality of Godhead, Kṛṣṇa, His holy name and fame, etc. His name, fame, form and pastimes all are one and the same transcendental identity, and they are not knowable by the exercise of the material senses.

"The transcendental relationship of the pastimes of the Lord is the source of still more bliss than one can experience by realization of Brahman or by becoming one with the Supreme. Had it not been so, then those who are already situated in the transcendental bliss of Brahman would not have been attracted by the transcendental bliss of the pastimes of the Lord."

After this, a great meeting was arranged by the devotees of the Lord in which all the sannyāsīs were invited, including the Lord and Prakāśānanda Sarasvatī. In this meeting both the scholars (the Lord and Prakāśānanda) had a long discourse on the spiritual values of the saṅkīrtana movement, and a summary is given below.

The great Māyāvādī sannyāsī Prakāśānanda inquired from the Lord as to the reason for His preferring the saṅkīrtana movement to the study of the Vedānta-sūtra. Prakāśānanda said that it is the duty of a sannyāsī to read the Vedānta-sūtra. What caused the Lord to indulge in saṅkīrtana?

After this inquiry, the Lord submissively replied: "I have taken to the saṅkīrtana movement instead of the study of Vedānta because I am a great fool." The Lord thus represented Himself as one of the numberless fools of this age who are absolutely incapable of studying the Vedānta philosophy. The fools indulgence in the study of Vedānta has caused so much havoc in society. The Lord thus continued: "And because I am a great fool, My spiritual master forbade Me to play with Vedānta philosophy. He said that it is better that I chant the holy name of the Lord, for that would deliver Me from material bondage.

"In this age of Kali there is no other religion but the glorification of the Lord by utterance of His holy name, and that is the injunction of all the revealed scriptures. And My spiritual master has taught Me one śloka [from the Bṛhan-nāradīya Purāṇa]:

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā. [Cc. Adi 17.21]

"So on the order of My spiritual master, I chant the holy name of Hari, and I am now mad after this holy name. Whenever I utter the holy name I forget Myself completely, and sometimes I laugh, cry and dance like a madman. I thought that I had actually gone mad by this process of chanting, and therefore I asked My spiritual master about it. He informed Me that this was the real effect of chanting the holy name, which produces a transcendental emotion that is a rare manifestation. It is the sign of love of God, which is the ultimate end of life. Love of God is transcendental to liberation [mukti], and thus it is called the fifth stage of spiritual realization, above the stage of liberation. By chanting the holy name of Kṛṣṇa one attains the stage of love of God, and it was good that fortunately I was favored with the blessing."

On hearing this statement from the Lord, the Māyāvādī sannyāsī asked the Lord what was the harm in studying the Vedānta along with chanting the holy name. Prakāśānanda Sarasvatī knew well that the Lord was formerly known as Nimāi Paṇḍita, a very learned scholar of Navadvīpa, and His posing as a great fool was certainly to some purpose. Hearing this inquiry by the sannyāsī, the Lord smiled and said, "My dear sir, if you do not mind, I will answer your inquiry."

All the sannyāsīs there were very much pleased with the Lord for His honest dealings, and they unanimously replied that they would not be offended by whatever He replied. The Lord then spoke as follows:

"Vedānta-sūtra consists of transcendental words or sounds uttered by the transcendental Personality of Godhead. As such, in the Vedānta there cannot be any human deficiencies like mistake, illusion, cheating or inefficiency. The message of the Upaniṣads is expressed in the Vedānta-sūtra, and what is said there directly is certainly glorified. Whatever interpretations have been given by Śaṅkarācārya have no direct bearing on the sūtra, and therefore such commentation spoils everything.

"The word Brahman indicates the greatest of all, which is full with transcendental opulences, superior to all. Brahman is ultimately the Personality of Godhead, and He is covered by indirect interpretations and established as impersonal. Everything that is in the spiritual world is full of transcendental bliss, including the form, body, place and paraphernalia of the Lord. All are eternally cognizant and blissful. It is not the fault of the Ācārya Śaṅkara that he has so interpreted Vedānta, but if someone accepts it, then certainly he is doomed. Anyone who accepts the transcendental body of the Personality of Godhead as something mundane certainly commits the greatest blasphemy."

The Lord thus spoke to the sannyāsī almost in the same way that He spoke to the Bhaṭṭācārya of Purī, and by forceful arguments He nullified the Māyāvāda interpretations of the Vedānta-sūtra. All the sannyāsīs there claimed that the Lord was the personified Vedas and the Personality of Godhead. All the sannyāsīs were converted to the cult of bhakti, all of them accepted the holy name of the Lord Śrī Kṛṣṇa, and they dined together with the Lord in the midst of them. After this conversion of the sannyāsīs, the popularity of the Lord increased at Vārāṇasī, and thousands of people assembled to see the Lord in person. The Lord thus established the primary importance of Śrīmad-Bhāgavata-dharma, and He defeated all other systems of spiritual realization. Since then everyone at Vārāṇasī was overwhelmed with the transcendental saṅkīrtana movement.

While the Lord was camping at Vārāṇasī, Sanātana Gosvāmī also arrived after retiring from office. He was formerly one of the state ministers in the government of Bengal, then under the regime of Nawab Hussain Shah. He had some difficulty in getting relief from the state service, for the Nawab was reluctant to let him leave. Nonetheless he came to Vārāṇasī, and the Lord taught him the principles of devotional service. He taught him about the constitutional position of the living being, the cause of his bondage under material conditions, his eternal relation with the Personality of Godhead, the transcendental position of the Supreme Personality of Godhead, His expansions in different plenary portions of incarnations, His control of different parts of the universe, the nature of His transcendental abode, devotional activities, their different stages of development, the rules and regulations for achieving the gradual stages of spiritual perfection, the symptoms of different incarnations in different ages, and how to detect them with reference to the context of revealed scriptures.

The Lord's teachings to Sanātana Gosvāmī form a big chapter in the text of Śrī Caitanya-caritāmṛta, and to explain the whole teachings in minute details will require a volume in itself. These are treated in detail in our book Teachings of Lord Caitanya.

At Mathurā, the Lord visited all the important places; then He reached Vṛndāvana. Lord Caitanya appeared in the family of a high-caste brāhmaṇa, and over and above that as sannyāsī He was the preceptor for all the varṇas and āśramas. But He used to accept meals from all classes of Vaiṣṇavas. At Mathurā the Sanoḍiyā brāhmaṇas are considered to be in the lower status of society, but the Lord accepted meals in the family of such a brāhmaṇa also because His host happened to be a disciple of the Mādhavendra Purī family.

At Vṛndāvana the Lord took bath in twenty-four important bathing places and ghāṭas. He traveled to all the twelve important vanas (forests). In these forests all the cows and birds welcomed Him, as if He were their very old friend. The Lord also began to embrace all the trees of those forests, and by doing so He felt the symptoms of transcendental ecstasy. Sometimes He fell unconscious, but He was made to regain consciousness by the chanting of the holy name of Kṛṣṇa. The transcendental symptoms that were visible on the body of the Lord during His travel within the forest of Vṛndāvana were all unique and inexplicable, and we have just given a synopsis only.

Some of the important places that were visited by the Lord in Vṛndāvana were Kāmyavana, Ādīśvara, Pāvana-sarovara, Khadiravana, Śeṣaśāyī, Khela-tīrtha, Bhāṇḍīravana, Bhadravana, Śrīvana, Lauhavana, Mahāvana, Gokula, Kāliya-hrada, Dvādaśāditya, Keśī-tīrtha, etc. When He saw the place where the rāsa dance took place, He at once fell down in trance. As long as He remained at Vṛndāvana, He made His headquarters at Akrūra-ghāṭa.

From Vṛndāvana His personal servitor Kṛṣṇadāsa Vipra induced Him to go back to Prayāga to take bath during the Māgha-melā. The Lord acceded to this proposal, and they started for Prayāga. On the way they met with some Pathans, amongst whom there was a learned Moulana. The Lord had some talks with the Moulana and his companions, and the Lord convinced the Moulana that in the Koran also there are descriptions of Bhāgavata-dharma and Kṛṣṇa. All the Pathans were converted to His cult of devotional service.

When He returned to Prayāga, Śrīla Rūpa Gosvāmī and his youngest brother met Him near Bindu-mādhava temple. This time the Lord was welcomed by the people of Prayāga more respectfully. Vallabha Bhaṭṭa, who resided on the other bank of Prayāga in the village of Āḍāila, was to receive Him at his place. but while going there the Lord jumped in the River Yamunā. With great difficulty He was picked up in an unconscious state. Finally He visited the headquarters of Vallabha Bhaṭṭa. This Vallabha Bhaṭṭa was one of His chief admirers, but later on he inaugurated his own party, the Vallabha-sampradāya.

On the bank of the Daśāśvamedha-ghāṭa at Prayāga for ten days continually the Lord instructed Rūpa Gosvāmī in the science of devotional service to the Lord. He taught the Gosvāmī the divisions of the living creatures in the 8,400,000 species of life. Then He taught him about the human species. Out of them He discussed the followers of the Vedic principles, out of them the fruitive workers, out of them the empiric philosophers, and out of them the liberated souls. He said that there are only a few who are actually pure devotees of Lord Śrī Kṛṣṇa.

Śrīla Rūpa Gosvāmī was the younger brother of Sanātana Gosvāmī, and when he retired from service he brought with him two boat fulls of gold coins. This means that he brought with him some hundreds of thousands of rupees accumulated by the labor of his service. And before leaving home for Lord Caitanya Mahāprabhu, he divided the wealth as follows: fifty percent for the service of the Lord and His devotees, twenty-five percent for relatives and twenty-five percent for his personal needs in case of emergency. In that way he set an example for all householders.

The Lord taught the Gosvāmī about devotional service, comparing it to a creeper, and advised him to protect the bhakti creeper most carefully against the mad elephant offense against the pure devotees. In addition, the creeper has to be protected from the desires of sense enjoyment, monistic liberation and perfection of the haṭha-yoga system. They are all detrimental on the path of devotional service. Similarly, violence against living beings, and desire for worldly gain, worldly reception and worldly fame are all detrimental to the progress of bhakti, or Bhāgavata-dharma.

Pure devotional service must be freed from all desires for sense gratification, fruitive aspirations and culture of monistic knowledge. One must be freed from all kinds of designations, and when one is thus converted to transcendental purity, one can then serve the Lord by purified senses.

As long as there is the desire to enjoy sensually or to become one with the Supreme or to possess the mystic powers, there is no question of attaining the stage of pure devotional service.

Devotional service is conducted under two categories, namely primary practice and spontaneous emotion. When one can rise to the platform of spontaneous emotion, he can make further progress by spiritual attachment, feeling, love, and many higher stages of devotional life for which there are no English words. We have tried to explain the science of devotional service in our book The Nectar of Devotion, based on the authority of Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī.

Transcendental devotional service has five stages of reciprocation:

1. The self-realization stage just after liberation from material bondage is called the śānta, or neutral stage.

2. After that, when there is development of transcendental knowledge of the Lord's internal opulences, the devotee engages himself in the dāsya stage.

3. By further development of the dāsya stage, a respectful fraternity with the Lord develops, and above that a feeling of friendship on equal terms becomes manifest. Both these stages are called sākhya stage, or devotional service in friendship.

4. Above this is the stage of paternal affection toward the Lord, and this is called the vātsalya stage.

5. And above this is the stage of conjugal love, and this stage is called the highest stage of love of God, although there is no difference in quality in any of the above stages. The last stage of conjugal love of God is called the mādhurya stage.

Thus He instructed Rūpa Gosvāmī in devotional science and deputed him to Vṛndāvana to excavate the lost sites of the transcendental pastimes of the Lord. After this, the Lord returned to Vārāṇasī and delivered the sannyāsīs and instructed the elder brother of Rūpa Gosvāmī. We have already discussed this.

The Lord left only eight ślokas of His instructions in writing, and they are known as the Śikṣāṣṭaka. All other literatures of His divine cult were extensively written by the Lord's principal followers, the six Gosvāmīs of Vṛndāvana, and their followers. The cult of Caitanya philosophy is richer than any other, and it is admitted to be the living religion of the day with the potency for spreading as viśva-dharma, or universal religion. We are glad that the matter has been taken up by some enthusiastic sages like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja and his disciples. We shall eagerly wait for the happy days of Bhāgavata-dharma, or prema-dharma, inaugurated by the Lord Śrī Caitanya Mahāprabhu.

The eight ślokas completed by the Lord are:

1

Glory to the Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

2

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them.

3

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

4

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

5

O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet.

6

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

7

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

8

I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

Chapter One

Questions by the Sages

TEXT 1

oṁ namo bhagavate vāsudevāya

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

SYNONYMS

om-O my Lord; namaḥ-offering my obeisances; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Vāsudeva (the son of Vasudeva), or Lord Śrī Kṛṣṇa, the primeval Lord; janma-ādi-creation, sustenance and destruction; asya-of the manifested universes; yataḥ-from whom; anvayāt-directly; itarataḥ-indirectly; ca-and; artheṣu-purposes; abhijñaḥ-fully cognizant; sva-rāṭ-fully independent; tene-imparted; brahma-the Vedic knowledge; hṛdā-consciousness of the heart; yaḥ-one who; ādi-kavaye-unto the original created being; muhyanti-are illusioned; yat-about whom; sūrayaḥ-great sages and demigods; tejaḥ-fire; vāri-water; mṛdām-earth; yathā-as much as; vinimayaḥ-action and reaction; yatra-whereupon; tri-sargaḥ-three modes of creation, creative faculties; amṛṣā-almost factual; dhāmnā-along with all transcendental paraphernalia; svena-self-sufficiently; sadā-always; nirasta-negation by absence; kuhakam-illusion; satyam-truth; param-absolute; dhīmahi-I do meditate upon.

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained in the text of this work. Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa-sandarbha. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In the Sāma-veda Upaniṣad, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Vāsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Vāsudeva, are indicated in this text. The name Vāsudeva particularly indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.

Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahāprabhu Śrī Caitanya as the spotless Purāṇa because it contains the transcendental narration of the Personality of Godhead Śrī Kṛṣṇa. The history of the Śrīmad-Bhāgavatam is also very glorious. It was compiled by Śrī Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing the four divisions of the Vedas, the Vedānta-sūtras (or the Brahma-sūtras), the Purāṇas, the Mahābhārata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī Kṛṣṇa. These transcendental activities are described specifically in the Tenth Canto of this work. But, in order to reach to the very substance, one must proceed gradually by developing knowledge of the categories.

It is natural that a philosophical mind wants to know about the origin of the creation. At night he sees the stars in the sky, and he naturally speculates about their inhabitants. Such inquiries are natural for man because man has a developed consciousness which is higher than that of the animals. The author of Śrīmad-Bhāgavatam gives a direct answer to such inquiries. He says that the Lord Śrī Kṛṣṇa is the origin of all creations. He is not only the creator of the universe, but the destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time, and then it is annihilated by His will. Therefore, the supreme will is behind all cosmic activities. Of course, there are atheists of various categories who do not believe in a creator, but that is due to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and by some arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the intelligence of the Personality of Godhead.

In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmā, down to the smallest ant, are individual living beings. And above Brahmā, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man's brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument, but there are stubborn atheists who would never agree. Śrīla Vyāsadeva, however, at once accepts the supreme intelligence as the parameśvara. He offers his respectful obeisances unto the supreme intelligence addressed as the para or the parameśvara or the Supreme Personality of Godhead. And that parameśvara is Śrī Kṛṣṇa, as admitted in Bhagavad-gītā and other scriptures delivered by Śrī Vyāsadeva and specifically in this Śrīmad-Bhāgavatam. In Bhagavad-gītā, the Lord says that there is no other para-tattva (summum bonum) than Himself. Therefore, Śrī Vyāsadeva at once worships the para-tattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.

Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord's rāsa dance. This portion of the Śrīmad-Bhāgavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord's worshipable transcendental pastimes called rāsa dance and His love affairs with the gopīs. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaṁsa can transcendentally relish this rāsa dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on.

Śrīmad-Bhāgavatam is the narration of the svarūpa of the Lord manifested by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Śrīla Vyāsadeva makes a clear distinction between the two in this śloka. Śrī Vyāsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmā, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia.

The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are being carried out by demigods. Beginning from Brahmā down to the insignificant ant, no one is independent in the material creation. The hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth.

Conditioned souls, beginning from Brahmā, who engineers the entire universe, down to the insignificant ant, are all creating, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator other than his own self. This is called māyā, or illusion. Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this śloka by Śrīla Vyāsadeva: "Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth." Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation.

In the śruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the smṛti-mantra, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahmā's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literatures, Brahmā, who may be compared to the sun, is not the ultimate creator. It is stated in this śloka that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In Bhagavad-gītā, Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy, prakṛti, which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities. In this śloka, the particular words abhijñaḥ and svarāṭ are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijñaḥ or svarāṭ. That is, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither abhijñaḥ or svarāṭ. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples. Atheists like Rāvaṇa or Hiraṇyakaśipu had to undergo severe penances before they could flout the authority of the Lord. But ultimately, they were rendered helpless and could not save themselves when the Lord appeared before them as cruel death. This is also the case with the modern atheists who also dare to flout the authority of the Lord. Such atheists will be dealt with similarly, for history repeats itself. Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in Bhagavad-gītā in the well-known verse yadā yadā hi dharmasya glāniḥ. "Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself." (Bg. 4.7)

That the Supreme Lord is all-perfect is confirmed in all śruti-mantras. It is said in the śruti-mantras that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God's further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is asamaurdhva, which means that no one is equal to or greater than Him. Paraṁ satyam, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the śruti-mantras. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahmā in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in Bhagavad-gītā.

Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Kṛṣṇa and knows completely that Kṛṣṇa is the cause of all causes, as confirmed in Bhagavad-gītā, then only can such an intelligent man become a mahātmā, or great soul. But such a great soul is rarely seen. Only the mahātmās can understand that the Supreme Lord is the primeval cause of all creations. He is parama or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the Bhāgavatam in many of the oldest Purāṇas. This first śloka of the Bhāgavatam begins with the Gāyatrī mantra. There is reference to this in the Matsya Purāṇa, which is the oldest Purāṇa. In that Purāṇa, it is said with reference to the Gāyatrī mantra in the Bhāgavatam that there are many narrations of spiritual instructions beginning with the Gāyatrī mantra. And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhāgavatam in other Purāṇas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand ślokas. In the Padma Purāṇa also there is reference to the Bhāgavatam in a conversation between Gautama and Mahārāja Ambarīṣa. The king was advised therein to read regularly Śrīmad-Bhāgavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhāgavatam. Within the past five hundred years, many erudite scholars and ācāryas like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhāgavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.

Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with the original and pure sex psychology (ādi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.

This Śrīmad-Bhāgavatam will gradually elevate the unbiased reader to the highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses.

TEXT 2

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

SYNONYMS

dharmaḥ-religiosity; projjhita-completely rejected; kaitavaḥ-covered by fruitive intention; atra-herein; paramaḥ-the highest; nirmatsarāṇām-of the one-hundred-percent pure in heart; satām-devotees; vedyam-understandable; vāstavam-factual; atra-herein; vastu-substance; śivadam-well-being; tāpa-traya-threefold miseries; unmūlanam-causing uprooting of; śrīmat-beautiful; bhāgavate-the Bhāgavata Purāṇa; mahā-muni-the great sage (Vyāsadeva); kṛte-having compiled; kim-what is; vā-the need; paraiḥ-others; īśvaraḥ-the Supreme Lord; sadyaḥ-at once; hṛdi-within the heart; avarudhyate-become compact; atra-herein; kṛtibhiḥ-by the pious men; śuśrūṣubhiḥ-by culture; tat-kṣaṇāt-without delay.

Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.

Religion includes four primary subjects, namely pious activities, economic development, satisfaction of the senses, and finally liberation from material bondage. Irreligious life is a barbarous condition. Indeed, human life begins when religion begins. Eating, sleeping, fearing, and mating are the four principles of animal life. These are common both to animals and to human beings. But religion is the extra function of the human being. Without religion, human life is no better than animal life. Therefore, in human societies there is some form of religion which aims at self-realization and which makes reference to man's eternal relationship with God.

In the lower stages of human civilization, there is always competition to lord it over the material nature or, in other words, there is a continuous rivalry to satisfy the senses. Driven by such consciousness, man turns to religion. He thus performs pious activities or religious functions in order to gain something material. But if such material gains are obtainable in other ways, then so-called religion is neglected. This is the situation in modern civilization. Man is thriving economically, so at present he is not very interested in religion. Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gains. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification, he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification.

In the Vedas, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But Śrīmad-Bhāgavatam is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competitions. They do not compete with the materialist because they are on the path back to Godhead where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world, everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy, but are well-wishers to everyone, and they strive to establish a competitionless society with God in the center. The contemporary socialist's conception of a competitionless society is artificial because in the socialist state there is competition for the post of dictator. From the point of view of the Vedas or from the point of view of common human activities, sense gratification is the basis of material life. There are three paths mentioned in the Vedas. One involves fruitive activities to gain promotion to better planets. Another involves worshiping different demigods for promotion to the planets of the demigods, and another involves realizing the Absolute Truth and His impersonal feature and becoming one with Him.

The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramātmā feature, and above this is the personal feature of the Absolute Truth, or Bhagavān. Śrīmad-Bhāgavatam gives information about the Absolute Truth in His personal feature. It is higher than impersonalist literatures and higher than the jñāna-kāṇḍa division of the Vedas. It is even higher than the karma-kāṇḍa division, and even higher than the upāsanā-kāṇḍa division, because it recommends the worship of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In the karma-kāṇḍa, there is competition to reach heavenly planets for better sense gratification, and there is similar competition in the jñāna-kāṇḍa and the upāsanā-kāṇḍa. The Śrīmad-Bhāgavatam is superior to all of these because it aims at the Supreme Truth which is the substance or the root of all categories. From Śrīmad-Bhāgavatam one can come to know the substance as well as the categories. The substance is the Absolute Truth, the Supreme Lord, and all emanations are relative forms of energy.

Nothing is apart from the substance, but at the same time the energies are different from the substance. This conception is not contradictory. Śrīmad-Bhāgavatam explicitly promulgates this simultaneously one and different philosophy of the Vedānta-sūtra, which begins with the "janmādy asya" [SB 1.1.1] sūtra.

This knowledge that the energy of the Lord is simultaneously one with and different from the Lord is an answer to the mental speculators' attempt to establish the energy as the Absolute. When this knowledge is factually understood, one sees the conceptions of monism and dualism to be imperfect. Development of this transcendental consciousness grounded in the conception of simultaneously one and different leads one immediately to the stage of freedom from the threefold miseries. The threefold miseries are (1) those miseries which arise from the mind and body, (2) those miseries inflicted by other living beings, and (3) those miseries arising from natural catastrophes over which one has no control. Śrīmad-Bhāgavatam begins with the surrender of the devotee unto the Absolute Person. The devotee is fully aware that he is one with the Absolute and at the same time in the eternal position of servant to the Absolute. In the material conception, one falsely thinks himself the lord of all he surveys, and therefore he is always troubled by the threefold miseries of life. But as soon as one comes to know his real position as transcendental servant, he at once becomes free from all miseries. As long as the living entity is trying to master material nature, there is no possibility of his becoming servant of the Supreme. Service to the Lord is rendered in pure consciousness of one's spiritual identity; by service one is immediately freed from material encumbrances.

Over and above this, Śrīmad-Bhāgavatam is a personal commentation on the Vedānta-sūtra by Śrī Vyāsadeva. It was written in the maturity of his spiritual life through the mercy of Nārada. Śrī Vyāsadeva is the authorized incarnation of Nārāyaṇa, the Personality of Godhead. Therefore, there is no question as to his authority. He is the author of all other Vedic literatures, yet he recommends the study of Śrīmad-Bhāgavatam above all others. In other Purāṇas there are different methods set forth by which one can worship the demigods. But in the Bhāgavatam only the Supreme Lord is mentioned. The Supreme Lord is the total body, and the demigods are the different parts of that body. Consequently, by worshiping the Supreme Lord, one does not need to worship the demigods. The Supreme Lord becomes fixed in the heart of the devotee immediately. Lord Caitanya Mahāprabhu has recommended the Śrīmad-Bhāgavatam as the spotless Purāṇa and distinguishes it from all other Purāṇas.

The proper method for receiving this transcendental message is to hear it submissively. A challenging attitude cannot help one realize this transcendental message. One particular word is used herein for proper guidance. This word is śuśrūṣu. One must be anxious to hear this transcendental message. The desire to sincerely hear is the first qualification.

Less fortunate persons are not at all interested in hearing this Śrīmad-Bhāgavatam. The process is simple, but the application is difficult. Unfortunate people find enough time to hear idle social and political conversations, but when invited to attend a meeting of devotees to hear Śrīmad-Bhāgavatam they suddenly become reluctant. Sometimes professional readers of the Bhāgavatam immediately plunge into the confidential topics of the pastimes of the Supreme Lord, which they seemingly interpret as sex literature. Śrīmad-Bhāgavatam is meant to be heard from the beginning. Those who are fit to assimilate this work are mentioned in this śloka: "One becomes qualified to hear Śrīmad-Bhāgavatam after many pious deeds." The intelligent person, with thoughtful discretion, can be assured by the great sage Vyāsadeva that he can realize the Supreme Personality directly by hearing Śrīmad-Bhāgavatam. Without undergoing the different stages of realization set forth in the Vedas, one can be lifted immediately to the position of paramahaṁsa simply by agreeing to receive this message.

TEXT 3

nigama-kalpa-taror galitaṁ phalaṁ

śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayaṁ

muhur aho rasikā bhuvi bhāvukāḥ

SYNONYMS

nigama-the Vedic literatures; kalpa-taroḥ-the desire tree; galitam-fully matured; phalam-fruit; śuka-Śrīla Śukadeva Gosvāmī, the original speaker of Śrīmad-Bhāgavatam; mukhāt-from the lips of; amṛta-nectar; drava-semisolid and soft and therefore easily swallowable; saṁyutam-perfect in all respects; pibata-do relish it; bhāgavatam-the book dealing in the science of the eternal relation with the Lord; rasam-juice (that which is relishable); ālayam-until liberation, or even in a liberated condition; muhuḥ-always; aho-O; rasikāḥ-those who are full in the knowledge of mellows; bhuvi-on the earth; bhāvukāḥ-expert and thoughtful.

O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

In the two previous ślokas it has been definitely proved that the Śrīmad-Bhāgavatam is the sublime literature which surpasses all other Vedic scriptures due to its transcendental qualities. It is transcendental to all mundane activities and mundane knowledge. In this śloka it is stated that Śrīmad-Bhāgavatam is not only a superior literature but is the ripened fruit of all Vedic literatures. In other words, it is the cream of all Vedic knowledge. Considering all this, patient and submissive hearing is definitely essential. With great respect and attention, one should receive the message and lessons imparted by the Śrīmad-Bhāgavatam.

The Vedas are compared to the desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization. The Vedas contain regulated principles of knowledge covering social, political, religious, economic, military, medicinal, chemical, physical and metaphysical subject matter and all that may be necessary to keep the body and soul together. Above and beyond all this are specific directions for spiritual realization. Regulated knowledge involves a gradual raising of the living entity to the spiritual platform, and the highest spiritual realization is knowledge that the Personality of Godhead is the reservoir of all spiritual tastes, or rasas.

Every living entity, beginning from Brahmā, the first-born living being within the material world, down to the insignificant ant, desires to relish some sort of taste derived from sense perceptions. These sensual pleasures are technically called rasas. Such rasas are of different varieties. In the revealed scriptures the following twelve varieties of rasas are enumerated: (1) raudra (anger), (2) adbhuta (wonder), (3) śṛṅgāra (conjugal love), (4) hāsya (comedy), (5) vīra (chivalry), (6) dayā (mercy), (7) dāsya (servitorship), (8) sakhya (fraternity), (9) bhayānaka (horror), (10) bībhatsa (shock), (11) śānta (neutrality), (12) vātsalya (parenthood).

The sum total of all these rasas is called affection or love. Primarily, such signs of love are manifested in adoration, service, friendship, paternal affection, and conjugal love. And when these five are absent, love is present indirectly in anger, wonder, comedy, chivalry, fear, shock and so on. For example, when a man is in love with a woman, the rasa is called conjugal love. But when such love affairs are disturbed there may be wonder, anger, shock, or even horror. Sometimes love affairs between two persons culminate in ghastly murder scenes. Such rasas are displayed between man and man and between animal and animal. There is no possibility of an exchange or rasa between a man and an animal or between a man and any other species of living beings within the material world. The rasas are exchanged between members of the same species. But as far as the spirit souls are concerned, they are one qualitatively with the Supreme Lord. Therefore, the rasas were originally exchanged between the spiritual living being and the spiritual whole, the Supreme Personality of Godhead. The spiritual exchange or rasa is fully exhibited in spiritual existence between living beings and the Supreme Lord.

The Supreme Personality of Godhead is therefore described in the śruti-mantras, Vedic hymns, as "the fountainhead of all rasas." When one associates with the Supreme Lord and exchanges one's constitutional rasa with the Lord, then the living being is actually happy.

These śruti-mantras indicate that every living being has its constitutional position, which is endowed with a particular type of rasa to be exchanged with the Personality of Godhead. In the liberated condition only, this primary rasa is experienced in full. In the material existence, the rasa is experienced in the perverted form, which is temporary. And thus the rasas of the material world are exhibited in the material form of raudra (anger) and so on.

Therefore, one who attains full knowledge of these different rasas, which are the basic principles of activities, can understand the false representations of the original rasas which are reflected in the material world. The learned scholar seeks to relish the real rasa in the spiritual form. In the beginning he desires to become one with the Supreme. Thus, less intelligent transcendentalists cannot go beyond this conception of becoming one with the spirit whole, without knowing of the different rasas.

In this śloka, it is definitely stated that spiritual rasa, which is relished even in the liberated stage, can be experienced in the literature of the Śrīmad-Bhāgavatam due to its being the ripened fruit of all Vedic knowledge. By submissively hearing this transcendental literature, one can attain the full pleasure of his heart's desire. But one must be very careful to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit just seven days before the King's death. Śrīla Śukadeva Gosvāmī was a liberated soul from his very birth. He was liberated even in the womb of his mother, and he did not undergo any sort of spiritual training after his birth. At birth no one is qualified, neither in the mundane nor in the spiritual sense. But Śrī Śukadeva Gosvāmī, due to his being a perfectly liberated soul, did not have to undergo an evolutionary process for spiritual realization. Yet despite his being a completely liberated person situated in the transcendental position above the three material modes, he was attracted to this transcendental rasa of the Supreme Personality of Godhead, who is adored by liberated souls who sing Vedic hymns. The Supreme Lord's pastimes are more attractive to liberated souls than to mundane people. He is of necessity not impersonal because it is only possible to carry on transcendental rasa with a person.

In the Śrīmad-Bhāgavatam the transcendental pastimes of the Lord are narrated, and the narration is systematically depicted by Śrīla Śukadeva Gosvāmī. Thus the subject matter is appealing to all classes of persons, including those who seek liberation and those who seek to become one with the supreme whole.

In Sanskrit the parrot is also known as śuka. When a ripened fruit is cut by the red beaks of such birds, its sweet flavor is enhanced. The Vedic fruit which is mature and ripe in knowledge is spoken through the lips of Śrīla Śukadeva Gosvāmī, who is compared to the parrot not for his ability to recite the Bhāgavatam exactly as he heard it from his learned father, but for his ability to present the work in a manner that would appeal to all classes of men.

The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world. The ripened fruit is not dropped all of a sudden from the highest planet of Kṛṣṇaloka. Rather, it has come down carefully through the chain of disciplic succession without change or disturbance. Foolish people who are not in the transcendental disciplic succession commit great blunders by trying to understand the highest transcendental rasa known as the rāsa dance without following in the footsteps of Śukadeva Gosvāmī, who presents this fruit very carefully by stages of transcendental realization. One should be intelligent enough to know the position of Śrīmad-Bhāgavatam by considering personalities like Śukadeva Gosvāmī, who deals with the subject so carefully. This process of disciplic succession of the Bhāgavata school suggests that in the future also Śrīmad-Bhāgavatam has to be understood from a person who is factually a representative of Śrīla Śukadeva Gosvāmī. A professional man who makes a business out of reciting the Bhāgavatam illegally is certainly not a representative of Śukadeva Gosvāmī. Such a man's business is only to earn his livelihood. Therefore one should refrain from hearing the lectures of such professional men. Such men usually go to the most confidential part of the literature without undergoing the gradual process of understanding this grave subject. They usually plunge into the subject matter of the rāsa dance, which is misunderstood by the foolish class of men. Some of them take this to be immoral, while others try to cover it up by their own stupid interpretations. They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī.

One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative.

TEXT 4

naimiṣe 'nimiṣa-kṣetre

ṛṣayaḥ śaunakādayaḥ

satraṁ svargāya lokāya

sahasra-samam āsata

SYNONYMS

naimiṣe-in the forest known as Naimiṣāraṇya; animiṣa-kṣetre-the spot which is especially a favorite of Viṣṇu (who does not close His eyelids); ṛṣayaḥ-sages; śaunaka-ādayaḥ-headed by the sage Śaunaka; satram-sacrifice; svargāya-the Lord who is glorified in heaven; lokāya-and for the devotees who are always in touch with the Lord; sahasra-one thousand; samam-years; āsata-performed.

Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.

The prelude of the Śrīmad-Bhāgavatam was spoken in the previous three ślokas. Now the main topic of this great literature is being presented. Śrīmad-Bhāgavatam, after its first recitation by Śrīla Śukadeva Gosvāmī, was repeated for the second time at Naimiṣāraṇya.

In the Vāyavīya Tantra, it is said that Brahmā, the engineer of this particular universe, contemplated a great wheel which could enclose the universe. The hub of this great circle was fixed at a particular place known as Naimiṣāraṇya. Similarly, there is another reference to the forest of Naimiṣāraṇya in the Varāha Purāṇa, where it is stated that by performance of sacrifice at this place, the strength of demoniac people is curtailed. Thus brāhmaṇas prefer Naimiṣāraṇya for such sacrificial performances.

The devotees of Lord Viṣṇu offer all kinds of sacrifices for His pleasure. The devotees are always attached to the service of the Lord, whereas fallen souls are attached to the pleasures of material existence. In Bhagavad-gītā, it is said that anything performed in the material world for any reason other than for the pleasure of Lord Viṣṇu causes further bondage for the performer. It is enjoined therefore that all acts must be performed sacrificially for the satisfaction of Viṣṇu and His devotees. This will bring everyone peace and prosperity.

The great sages are always anxious to do good to the people in general, and as such the sages headed by Śaunaka and others assembled at this holy place of Naimiṣāraṇya with a program of performing a great and continuous chain of sacrificial ceremonies. Forgetful men do not know the right path for peace and prosperity. However, the sages know it well, and therefore for the good of all men they are always anxious to perform acts which may bring about peace in the world. They are sincere friends to all living entities, and at the risk of great personal inconvenience they are always engaged in the service of the Lord for the good of all people. Lord Viṣṇu is just like a great tree, and all others, including the demigods, men, Siddhas, Cāraṇas, Vidyādharas and other living entities, are like branches, twigs and leaves of that tree. By pouring water on the root of the tree, all the parts of the tree are automatically nourished. Only those branches and leaves which are detached cannot be so satisfied. Detached branches and leaves dry up gradually despite all watering attempts. Similarly, human society, when it is detached from the Personality of Godhead like detached branches and leaves, is not capable of being watered, and one attempting to do so is simply wasting his energy and resources.

The modern materialistic society is detached from its relation to the Supreme Lord. And all its plans which are being made by atheistic leaders are sure to be baffled at every step. Yet they do not wake up to this.

In this age, the congregational chanting of the holy names of the Lord is the prescribed method for waking up. The ways and means are most scientifically presented by Lord Śrī Caitanya Mahāprabhu, and intelligent persons may take advantage of His teachings in order to bring about real peace and prosperity. Śrīmad-Bhāgavatam is also presented for the same purpose, and this will be explained more specifically later in the text.

TEXT 5

ta ekadā tu munayaḥ

prātar huta-hutāgnayaḥ

sat-kṛtaṁ sūtam āsīnaṁ

papracchur idam ādarāt

SYNONYMS

te-the sages; ekadā-one day; tu-but; munayaḥ-sages; prātaḥ-morning; huta-burning; huta-agnayaḥ-the sacrificial fire; sat-kṛtam-due respects; sūtam-Śrī Sūta Gosvāmī; āsīnam-seated on; papracchuḥ-made inquiries; idam-on this (as follows); ādarāt-with due regards.

One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Śrīla Sūta Gosvāmī, the great sages made inquiries, with great respect, about the following matters.

Morning is the best time to hold spiritual services. The great sages offered the speaker of the Bhāgavatam an elevated seat of respect called the vyāsāsana, or the seat of Śrī Vyāsadeva. Śrī Vyāsadeva is the original spiritual preceptor for all men. And all other preceptors are considered to be his representatives. A representative is one who can exactly present the viewpoint of Śrī Vyāsadeva. Śrī Vyāsadeva impregnated the message of Bhāgavatam unto Śrīla Śukadeva Gosvāmī, and Śrī Sūta Gosvāmī heard it from him (Śrī Śukadeva Gosvāmī). All bona fide representatives of Śrī Vyāsadeva in the chain of disciplic succession are to be understood to be gosvāmīs. These gosvāmīs restrain all their senses, and they stick to the path made by the previous ācāryas. The gosvāmīs do not deliver lectures on the Bhāgavatam capriciously. Rather, they execute their services most carefully, following their predecessors who delivered the spiritual message unbroken to them.

Those who listen to the Bhāgavatam may put questions to the speaker in order to elicit the clear meaning, but this should not be done in a challenging spirit. One must submit questions with a great regard for the speaker and the subject matter. This is also the way recommended in Bhagavad-gītā. One must learn the transcendental subject by submissive aural reception from the right sources. Therefore these sages addressed the speaker Sūta Gosvāmī with great respect.

TEXT 6

ṛṣaya ūcuḥ

tvayā khalu purāṇāni

setihāsāni cānagha

ākhyātāny apy adhītāni

dharma-śāstrāṇi yāny uta

SYNONYMS

ṛṣayaḥ-the sages; ūcuḥ-said; tvayā-by you; khalu-undoubtedly; purāṇāni-the supplements to the Vedas with illustrative narrations; sa-itihāsāni-along with the histories; ca-and; anagha-freed from all vices; ākhyātāni-explained; api-although; adhītāni-well read; dharma-śāstrāṇi-scriptures giving right directions to progressive life; yāni-all these; uta-said.

The sages said: Respected Sūta Gosvāmī, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purāṇas and the histories as well, for you have gone through them under proper guidance and have also explained them.

A gosvāmī, or the bona fide representative of Śrī Vyāsadeva, must be free from all kinds of vices. The four major vices of Kali-yuga are (1) illicit connection with women, (2) animal slaughter, (3) intoxication, (4) speculative gambling of all sorts. A gosvāmī must be free from all these vices before he can dare sit on the vyāsāsana. No one should be allowed to sit on the vyāsāsana who is not spotless in character and who is not freed from the above-mentioned vices. He not only should be freed from all such vices, but must also be well versed in all revealed scriptures or in the Vedas. The Purāṇas are also parts of the Vedas. And histories like the Mahābhārata or Rāmāyaṇa are also parts of the Vedas. The ācārya or the gosvāmī must be well acquainted with all these literatures. To hear and explain them is more important than reading them. One can assimilate the knowledge of the revealed scriptures only by hearing and explaining. Hearing is called śravaṇa, and explaining is called kīrtana. The two processes of śravaṇa and kīrtana are of primary importance to progressive spiritual life. Only one who has properly grasped the transcendental knowledge from the right source by submissive hearing can properly explain the subject.

TEXT 7

yāni veda-vidāṁ śreṣṭho

bhagavān bādarāyaṇaḥ

anye ca munayaḥ sūta

parāvara-vido viduḥ

SYNONYMS

yāni-all that; veda-vidām-scholars of the Vedas; śreṣṭhaḥ-seniormost; bhagavān-incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; anye-others; ca-and; munayaḥ-the sages; sūta-O Sūta Gosvāmī; parāvara-vidaḥ-amongst the learned scholars, one who is conversant with physical and metaphysical knowledge; viduḥ-one who knows.

Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.

Śrīmad-Bhāgavatam is a natural commentation on the Brahma-sūtra, or the Bādarāyaṇi Vedānta-sūtras. It is called natural because Vyāsadeva is author of both the Vedānta-sūtras and Śrīmad-Bhāgavatam, or the essence of all Vedic literatures. Besides Vyāsadeva, there are other sages who are the authors of six different philosophical systems, namely Gautama, Kaṇāda, Kapila, Patañjali, Jaimini and Aṣṭāvakra. Theism is explained completely in the Vedānta-sūtra, whereas in other systems of philosophical speculations, practically no mention is given to the ultimate cause of all causes. One can sit on the vyāsāsana only after being conversant in all systems of philosophy so that one can present fully the theistic views of the Bhāgavatam in defiance of all other systems. Śrīla Sūta Gosvāmī was the proper teacher, and therefore the sages at Naimiṣāraṇya elevated him to the vyāsāsana. Śrīla Vyāsadeva is designated herein as the Personality of Godhead because he is the authorized empowered incarnation.

TEXT 8

vettha tvaṁ saumya tat sarvaṁ

tattvatas tad-anugrahāt

brūyuḥ snigdhasya śiṣyasya

guravo guhyam apy uta

SYNONYMS

vettha-you are well conversant; tvam-Your Honor; saumya-one who is pure and simple; tat-those; sarvam-all; tattvataḥ-in fact; tat-their; anugrahāt-by the favor of; brūyuḥ-will tell; snigdhasya-of the one who is submissive; śiṣyasya-of the disciple; guravaḥ-the spiritual masters; guhyam-secret; api uta-endowed with.

And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.

The secret of success in spiritual life is in satisfying the spiritual master and thereby getting his sincere blessings. Śrīla Viśvanātha Cakravartī Ṭhākura has sung in his famous eight stanzas on the spiritual master as follows: "I offer my respectful obeisances unto the lotus feet of my spiritual master. Only by his satisfaction can one please the Personality of Godhead, and when he is dissatisfied there is only havoc on the path of spiritual realization." It is essential, therefore, that a disciple be very much obedient and submissive to the bona fide spiritual master. Śrīla Sūta Gosvāmī fulfilled all these qualifications as a disciple, and therefore he was endowed with all favors by his learned and self-realized spiritual masters such as Śrīla Vyāsadeva and others. The sages of Naimiṣāraṇya were confident that Śrīla Sūta Gosvāmī was bona fide. Therefore they were anxious to hear from him.

TEXT 9

tatra tatrāñjasāyuṣman

bhavatā yad viniścitam

puṁsām ekāntataḥ śreyas

tan naḥ śaṁsitum arhasi

SYNONYMS

tatra-thereof; tatra-thereof; añjasā-made easy; āyuṣman-blessed with a long duration of life; bhavatā-by your good self; yat-whatever; viniścitam-ascertained; puṁsām-for the people in general; ekāntataḥ-absolutely; śreyaḥ-ultimate good; tat-that; naḥ-to us; śaṁsitum-to explain; arhasi-deserve.

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

In Bhagavad-gītā, worship of the ācārya is recommended. The ācāryas and gosvāmīs are always absorbed in thought of the well-being of the general public, especially their spiritual well-being. Spiritual wellbeing is automatically followed by material well-being. The ācāryas therefore give directions in spiritual well-being for people in general. Foreseeing the incompetencies of the people in this age of Kali, or the iron age of quarrel, the sages requested that Sūta Gosvāmī give a summary of all revealed scriptures because the people of this age are condemned in every respect. The sages, therefore, inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows.

TEXT 10

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

SYNONYMS

prāyeṇa-almost always; alpa-meager; āyuṣaḥ-duration of life; sabhya-member of a learned society; kalau-in this age of Kali (quarrel); asmin-herein; yuge-age; janāḥ-the public; mandāḥ-lazy; sumanda-matayaḥ-misguided; manda-bhāgyāḥ-unlucky; hi-and above all; upadrutāḥ-disturbed.

O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

The devotees of the Lord are always anxious for the spiritual improvement of the general public. When the sages of Naimiṣāraṇya analyzed the state of affairs of the people in this age of Kali, they foresaw that men would live short lives. In Kali-yuga, the duration of life is shortened not so much because of insufficient food but because of irregular habits. By keeping regular habits and eating simple food, any man can maintain his health. Overeating, over-sense gratification, overdependence on another's mercy, and artificial standards of living sap the very vitality of human energy. Therefore the duration of life is shortened.

The people of this age are also very lazy, not only materially but in the matter of self-realization. The human life is especially meant for self-realization. That is to say, man should come to know what he is, what the world is, and what the supreme truth is. Human life is a means by which the living entity can end all the miseries of the hard struggle for life in material existence and by which he can return to Godhead, his eternal home. But, due to a bad system of education, men have no desire for self-realization. Even if they come to know about it, they unfortunately become victims of misguided teachers.

In this age, men are victims not only of different political creeds and parties, but also of many different types of sense-gratificatory diversions, such as cinemas, sports, gambling, clubs, mundane libraries, bad association, smoking, drinking, cheating, pilfering, bickerings, and so on. Their minds are always disturbed and full of anxieties due to so many different engagements. In this age, many unscrupulous men manufacture their own religious faiths which are not based on any revealed scriptures, and very often people who are addicted to sense gratification are attracted by such institutions. Consequently, in the name of religion so many sinful acts are being carried on that the people in general have neither peace of mind nor health of body. The student (brahmacārī) communities are no longer being maintained, and householders do not observe the rules and regulations of the gṛhastha-āśrama. Consequently, the so-called vānaprasthas and sannyāsīs who come out of such gṛhastha-āśramas are easily deviated from the rigid path. In the Kali-yuga the whole atmosphere is surcharged with faithlessness. Men are no longer interested in spiritual values. Material sense gratification is now the standard of civilization. For the maintenance of such material civilizations, man has formed complex nations and communities, and there is a constant strain of hot and cold wars between these different groups. It has become very difficult, therefore, to raise the spiritual standard due to the present distorted values of human society. The sages of Naimiṣāraṇya are anxious to disentangle all fallen souls, and here they are seeking the remedy from Śrīla Sūta Gosvāmī.

TEXT 11

bhūrīṇi bhūri-karmāṇi

śrotavyāni vibhāgaśaḥ

ataḥ sādho 'tra yat sāraṁ

samuddhṛtya manīṣayā

brūhi bhadrāya bhūtānāṁ

yenātmā suprasīdati

SYNONYMS

bhūrīṇi-multifarious; bhūri-many; karmāṇi-duties; śrotavyāni-to be learned; vibhāgaśaḥ-by divisions of subject matter; ataḥ-therefore; sādho-O sage; atra-herein; yat-whatever; sāram-essence; samuddhṛtya-by selection; manīṣayā-best to your knowledge; brūhi-please tell us; bhadrāya-for the good of; bhūtānām-the living beings; yena-by which; ātmā-the self; suprasīdati-becomes fully satisfied.

There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied.

Ātmā, or self, is distinguished from matter and material elements. It is spiritual in constitution, and thus it is never satisfied by any amount of material planning. All scriptures and spiritual instructions are meant for the satisfaction of this self, or ātmā. There are many varieties of approaches which are recommended for different types of living beings in different times and at different places. Consequently, the numbers of revealed scriptures are innumerable. There are different methods and prescribed duties recommended in these various scriptures. Taking into consideration the fallen condition of the people in general in this age of Kali, the sages of Naimiṣāraṇya suggested that Śrī Sūta Gosvāmī relate the essence of all such scriptures because in this age it is not possible for the fallen souls to understand and undergo all the lessons of all these various scriptures in a varṇa and āśrama system.

The varṇa and āśrama society was considered to be the best institution for lifting the human being to the spiritual platform, but due to Kali-yuga it is not possible to execute the rules and regulations of these institutions. Nor is it possible for the people in general to completely sever relations with their families as the varṇāśrama institution prescribes. The whole atmosphere is surcharged with opposition. And considering this, one can see that spiritual emancipation for the common man in this age is very difficult. The reason the sages presented this matter to Śrī Sūta Gosvāmī is explained in the following verses.

TEXT 12

sūta jānāsi bhadraṁ te

bhagavān sātvatāṁ patiḥ

devakyāṁ vasudevasya

jāto yasya cikīrṣayā

SYNONYMS

sūta-O Sūta Gosvāmī; jānāsi-you know; bhadram te-all blessings upon you; bhagavān-the Personality of Godhead; sātvatām-of the pure devotees; patiḥ-the protector; devakyām-in the womb of Devakī; vasudevasya-by Vasudeva; jātaḥ-born of; yasya-for the purpose of; cikīrṣayā-executing.

All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.

Bhagavān means the Almighty God who is the controller of all opulences, power, fame, beauty, knowledge and renunciation. He is the protector of His pure devotees. Although God is equally disposed to everyone, He is especially inclined to His Devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called sātvatas. And the Personality of Godhead who protects such pure devotees is known as the protector of the sātvatas. Bhadraṁ te, or "blessings upon you," indicates the sages' anxiety to know the Absolute Truth from the speaker. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared to Devakī, the wife of Vasudeva. Vasudeva is the symbol of the transcendental position wherein the appearance of the Supreme Lord takes place.

TEXT 13

tan naḥ śuśrūṣamāṇānām

arhasy aṅgānuvarṇitum

yasyāvatāro bhūtānāṁ

kṣemāya ca bhavāya ca

SYNONYMS

tat-those; naḥ-unto us; śuśrūṣamāṇānām-those who are endeavoring for; arhasi-ought to do it; aṅga-O Sūta Gosvāmī; anuvarṇitum-to explain by following in the footsteps of previous ācāryas; yasya-whose; avatāraḥ-incarnation; bhūtānām-of the living beings; kṣemāya-for good; ca-and; bhavāya-upliftment; ca-and.

O Sūta Gosvāmī, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [ācāryas], for one is uplifted both by speaking them and by hearing them.

The conditions for hearing the transcendental message of the Absolute Truth are set forth herein. The first condition is that the audience must be very sincere and eager to hear. And the speaker must be in the line of disciplic succession from the recognized ācārya. The transcendental message of the Absolute is not understandable by those who are materially absorbed. Under the direction of a bona fide spiritual master, one becomes gradually purified. Therefore, one must be in the chain of disciplic succession and learn the spiritual art of submissive hearing. In the case of Sūta Gosvāmī and the sages of Naimiṣāraṇya, all these conditions are fulfilled because Śrīla Sūta Gosvāmī is in the line of Śrīla Vyāsadeva, and the sages of Naimiṣāraṇya are all sincere souls who are anxious to learn the truth. Thus the transcendental topics of Lord Śrī Kṛṣṇa's superhuman activities, His incarnation, His birth, appearance or disappearance, His forms, His names and so on are all easily understandable because all requirements are fulfilled. Such discourses help all men on the path of spiritual realization.

TEXT 14

āpannaḥ saṁsṛtiṁ ghorāṁ

yan-nāma vivaśo gṛṇan

tataḥ sadyo vimucyeta

yad bibheti svayaṁ bhayam

SYNONYMS

āpannaḥ-being entangled; saṁsṛtim-in the hurdle of birth and death; ghorām-too complicated; yat-what; nāma-the absolute name; vivaśaḥ-unconsciously; gṛṇan-chanting; tataḥ-from that; sadyaḥ-at once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself.

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.

Vāsudeva, or Lord Kṛṣṇa, the Absolute Personality of Godhead, is the supreme controller of everything. There is no one in creation who is not afraid of the rage of the Almighty. Great asuras like Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, and others who were very powerful living entities were all killed by the Personality of Godhead. And the almighty Vāsudeva has empowered His name with the powers of His personal Self. Everything is related to Him, and everything has its identity in Him. It is stated herein that the name of Kṛṣṇa is feared even by fear personified. This indicates that the name of Kṛṣṇa is nondifferent from Kṛṣṇa. Therefore, the name of Kṛṣṇa is as powerful as Lord Kṛṣṇa Himself. There is no difference at all. Anyone, therefore, can take advantage of the holy names of Lord Śrī Kṛṣṇa even in the midst of greatest dangers. The transcendental name of Kṛṣṇa, even though uttered unconsciously or by force of circumstances, can help one obtain freedom from the hurdle of birth and death.

TEXT 15

yat-pāda-saṁśrayāḥ sūta

munayaḥ praśamāyanāḥ

sadyaḥ punanty upaspṛṣṭāḥ

svardhuny-āpo 'nusevayā

SYNONYMS

yat-whose; pāda-lotus feet; saṁśrayāḥ-those who have taken shelter of; sūta-O Sūta Gosvāmī; munayaḥ-great sages; praśamāyanāḥ-absorbed in devotion to the Supreme; sadyaḥ-at once; punanti-sanctify; upaspṛṣṭāḥ-simply by association; svardhunī-of the sacred Ganges; āpaḥ-water; anusevayā-bringing into use.

O Sūta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use.

Pure devotees of the Lord are more powerful than the waters of the sacred river Ganges. One can derive spiritual benefit out of prolonged use of the Ganges waters. But one can be sanctified at once by the mercy of a pure devotee of the Lord. In Bhagavad-gītā it is said that any person, regardless of birth as śūdra, woman, or merchant, can take shelter of the lotus feet of the Lord and by so doing can return to Godhead. To take shelter of the lotus feet of the Lord means to take shelter of the pure devotees. The pure devotees whose only business is serving are honored by the names Prabhupāda and Viṣṇupāda, which indicate such devotees to be representatives of the lotus feet of the Lord. Anyone, therefore, who takes shelter of the lotus feet of a pure devotee by accepting the pure devotee as his spiritual master can be at once purified. Such devotees of the Lord are honored equally with the Lord because they are engaged in the most confidential service of the Lord, for they deliver out of the material world the fallen souls whom the Lord wants to return home, back to Godhead. Such pure devotees are better known as vicelords according to revealed scriptures. The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always considers himself to be a humble servant of the servant of the Lord [Cc. Madhya 13.80]. This is the pure devotional path.

TEXT 16

ko vā bhagavatas tasya

puṇya-ślokeḍya-karmaṇaḥ

śuddhi-kāmo na śṛṇuyād

yaśaḥ kali-malāpaham

SYNONYMS

kaḥ-who; vā-rather; bhagavataḥ-of the Lord; tasya-His; puṇya-virtuous; śloka-īḍya-worshipable by prayers; karmaṇaḥ-deeds; śuddhi-kāmaḥ-desiring deliverance from all sins; na-not; śṛṇuyāt-does hear; yaśaḥ-glories; kali-of the age of quarrel; mala-apaham-the agent for sanctification.

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?

The age of Kali is the most condemned age due to its quarrelsome features. Kali-yuga is so saturated with vicious habits that there is a great fight at the slightest misunderstanding. Those who are engaged in the pure devotional service of the Lord, who are without any desire for self-aggrandizement and who are freed from the effects of fruitive actions and dry philosophical speculations are capable of getting out of the estrangements of this complicated age. The leaders of the people are very much anxious to live in peace and friendship, but they have no information of the simple method of hearing the glories of the Lord. On the contrary, such leaders are opposed to the propagation of the glories of the Lord. In other words, the foolish leaders want to completely deny the existence of the Lord. In the name of secular state, such leaders are enacting various plans every year. But by the insurmountable intricacies of the material nature of the Lord, all these plans for progress are being constantly frustrated. They have no eyes to see that their attempts at peace and friendship are failing. But here is the hint to get over the hurdle. If we want actual peace, we must open the road to understanding of the Supreme Lord Kṛṣṇa and glorify Him for His virtuous activities as they are depicted in the pages of Śrīmad-Bhāgavatam.

TEXT 17

tasya karmāṇy udārāṇi

parigītāni sūribhiḥ

brūhi naḥ śraddadhānānāṁ

līlayā dadhataḥ kalāḥ

SYNONYMS

tasya-His; karmāṇi-transcendental acts; udārāṇi-magnanimous; parigītāni-broadcast; sūribhiḥ-by the great souls; brūhi-please speak; naḥ-unto us; śraddadhānānām-ready to receive with respect; līlayā-pastimes; dadhataḥ-advented; kalāḥ-incarnations.

His transcendental acts are magnificent and gracious, and great learned sages like Nārada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations.

The Personality of Godhead is never inactive as some less intelligent persons suggest. His works are magnificent and magnanimous. His creations both material and spiritual are all wonderful and contain all variegatedness. They are described nicely by such liberated souls as Śrīla Nārada, Vyāsa, Vālmīki, Devala, Asita, Madhva, Śrī Caitanya, Rāmānuja, Viṣṇusvāmī, Nimbārka, Śrīdhara, Viśvanātha, Baladeva, Bhaktivinoda, Siddhānta Sarasvatī and many other learned and self-realized souls. These creations, both material and spiritual, are full of opulence, beauty and knowledge, but the spiritual realm is more magnificent due to its being full of knowledge, bliss and eternity. The material creations are manifested for some time as perverted shadows of the spiritual kingdom and can be likened to cinemas. They attract people of less intelligent caliber who are attracted by false things. Such foolish men have no information of the reality, and they take it for granted that the false material manifestation is the all in all. But more intelligent men guided by sages like Vyāsa and Nārada know that the eternal kingdom of God is more delightful, larger, and eternally full of bliss and knowledge. Those who are not conversant with the activities of the Lord and His transcendental realm are sometimes favored by the Lord in His adventures as incarnations wherein He displays the eternal bliss of His association in the transcendental realm. By such activities He attracts the conditioned souls of the material world. Some of these conditioned souls are engaged in the false enjoyment of material senses and others in simply negating their real life in the spiritual world. These less intelligent persons are known as karmīs, or fruitive workers, and jñānīs, or dry mental speculators. But above these two classes of men is the transcendentalist known as sātvata, or the devotee, who is busy neither with rampant material activity nor with material speculation. He is engaged in the positive service of the Lord, and thereby he derives the highest spiritual benefit unknown to the karmīs and jñānīs.

As the supreme controller of both the material and spiritual worlds, the Lord has different incarnations of unlimited categories. Incarnations like Brahmā, Rudra, Manu, Pṛthu and Vyāsa are His material qualitative incarnations, but His incarnations like Rāma, Narasiṁha, Varāha and Vāmana are His transcendental incarnations. Lord Śrī Kṛṣṇa is the fountainhead of all incarnations, and He is therefore the cause of all causes.

TEXT 18

athākhyāhi harer dhīmann

avatāra-kathāḥ śubhāḥ

līlā vidadhataḥ svairam

īśvarasyātma-māyayā

SYNONYMS

atha-therefore; ākhyāhi-describe; hareḥ-of the Lord; dhīman-O sagacious one; avatāra-incarnations; kathāḥ-narratives; śubhāḥ-auspicious; līlā-adventures; vidadhataḥ-performed; svairam-pastimes; īśvarasya-of the supreme controller; ātma-personal; māyayā-energies.

O wise Sūta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.

For the creation, maintenance and destruction of the material worlds, the Supreme Lord Personality of Godhead Himself appears in many thousands of forms of incarnations, and the specific adventures found in those transcendental forms are all auspicious. Both those who are present during such activities and those who hear the transcendental narrations of such activities are benefited.

TEXT 19

vayaṁ tu na vitṛpyāma

uttama-śloka-vikrame

yac-chṛṇvatāṁ rasa-jñānāṁ

svādu svādu pade pade

SYNONYMS

vayam-we; tu-but; na-not; vitṛpyāmaḥ-shall be at rest; uttama-śloka-the Personality of Godhead, who is glorified by transcendental prayers; vikrame-adventures; yat-which; śṛṇvatām-by continuous hearing; rasa-humor; jñānām-those who are conversant with; svādu-relishing; svādu-palatable; pade pade-at every step.

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

There is a great difference between mundane stories, fiction, or history and the transcendental pastimes of the Lord. The histories of the whole universe contain references to the pastimes of the incarnations of the Lord. The Rāmāyaṇa, the Mahābhārata, and the Purāṇas are histories of bygone ages recorded in connection with the pastimes of the incarnations of the Lord and therefore remain fresh even after repeated readings. For example, anyone may read Bhagavad-gītā or the Śrīmad-Bhāgavatam repeatedly throughout his whole life and yet find in them new light of information. Mundane news is static whereas transcendental news is dynamic, inasmuch as the spirit is dynamic and matter is static. Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities. Uttama-śloka indicates that literature which is not meant for nescience. Mundane literature is in the mode of darkness or ignorance, whereas transcendental literature is quite different. Transcendental literature is above the mode of darkness, and its light becomes more luminous with progressive reading and realization of the transcendental subject matter. The so-called liberated persons are never satisfied by the repetition of the words ahaṁ brahmāsmi. Such artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of the Śrīmad-Bhāgavatam. Those who are not so fortunate turn to altruism and worldly philanthropy. This means the Māyāvāda philosophy is mundane, whereas the philosophy of Bhagavad-gītā and Śrīmad-Bhāgavatam is transcendental.

TEXT 20

kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

atimartyāni bhagavān

gūḍhaḥ kapaṭa-mānuṣaḥ

SYNONYMS

kṛtavān-done by; kila-what; karmāṇi-acts; saha-along with; rāmeṇa-Balarāma; keśavaḥ-Śrī Kṛṣṇa; atimartyāni-superhuman; bhagavān-the Personality of Godhead; gūḍhaḥ-masked as; kapaṭa-apparently; mānuṣaḥ-human being.

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

The doctrines of anthropomorphism and zoomorphism are never applicable to Śrī Kṛṣṇa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Rāma, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Śrī Kṛṣṇa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where He was accepted as the son of Nanda Mahārāja and Yaśodā Mātā. Similarly, Śrī Baladeva, the counterpart of Lord Śrī Kṛṣṇa, was also considered a human child born of another wife of Śrī Vasudeva. In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one's reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiṣāraṇya describe Him as apparently resembling a human being, but actually He is the Supreme Almighty Personality of Godhead.

TEXT 21

kalim āgatam ājñāya

kṣetre 'smin vaiṣṇave vayam

āsīnā dīrgha-satreṇa

kathāyāṁ sakṣaṇā hareḥ

SYNONYMS

kalim-the age of Kali (iron age of quarrel); āgatam-having arrived; ājñāya-knowing this; kṣetre-in this tract of land; asmin-in this; vaiṣṇave-specially meant for the devotee of the Lord; vayam-we; āsīnāḥ-seated; dīrgha-prolonged; satreṇa-for performance of sacrifices; kathāyām-in the words of; sakṣaṇāḥ-with time at our disposal; hareḥ-of the Personality of Godhead.

Knowing well that the age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice.

This age of Kali is not at all suitable for self-realization as was Satya-yuga, the golden age, or Tretā- or Dvāpara-yugas, the silver and copper ages. For self-realization, the people in Satya-yuga, living a lifetime of a hundred thousand years, were able to perform prolonged meditation. And in Tretā-yuga, when the duration of life was ten thousand years, self-realization was attained by performance of great sacrifice. And in the Dvāpara-yuga, when the duration of life was one thousand years, self-realization was attained by worship of the Lord. But in the Kali-yuga, the maximum duration of life being one hundred years only and that combined with various difficulties, the recommended process of self-realization is that of hearing and chanting of the holy name, fame, and pastimes of the Lord. The sages of Naimiṣāraṇya began this process in a place meant specifically for the devotees of the Lord. They prepared themselves to hear the pastimes of the Lord over a period of one thousand years. By the example of these sages one should learn that regular hearing and recitation of the Bhāgavatam is the only way for self-realization. Other attempts are simply a waste of time, for they do not give any tangible results. Lord Śrī Caitanya Mahāprabhu preached this system of Bhāgavata-dharma, and He recommended that all those who were born in India should take the responsibility of broadcasting the messages of Lord Śrī Kṛṣṇa, primarily the message of Bhagavad-gītā. And when one is well established in the teachings of Bhagavad-gītā, he can take up the study of Śrīmad-Bhāgavatam for further enlightenment in self-realization.

TEXT 22

tvaṁ naḥ sandarśito dhātrā

dustaraṁ nistitīrṣatām

kaliṁ sattva-haraṁ puṁsāṁ

karṇa-dhāra ivārṇavam

SYNONYMS

tvam-Your Goodness; naḥ-unto us; sandarśitaḥ-meeting; dhātrā-by providence; dustaram-insurmountable; nistitīrṣatām-for those desiring to cross over; kalim-the age of Kali; sattva-haram-that which deteriorates the good qualities; puṁsām-of a man; karṇa-dhāraḥ-captain; iva-as; arṇavam-the ocean.

We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

The age of Kali is very dangerous for the human being. Human life is simply meant for self-realization, but due to this dangerous age, men have completely forgotten the aim of life. In this age, the life span will gradually decrease. People will gradually lose their memory, finer sentiments, strength, and better qualities. A list of the anomalies for this age is given in the Twelfth Canto of this work. And so this age is very difficult for those who want to utilize this life for self-realization. The people are so busy with sense gratification that they completely forget about self-realization. Out of madness they frankly say that there is no need for self-realization because they do not realize that this brief life is but a moment on our great journey towards self-realization. The whole system of education is geared to sense gratification, and if a learned man thinks it over, he sees that the children of this age are being intentionally sent to the slaughterhouses of so-called education. Learned men, therefore, must be cautious of this age, and if they at all want to cross over the dangerous ocean of Kali, they must follow the footsteps of the sages of Naimiṣāraṇya and accept Śrī Sūta Gosvāmī or his bona fide representative as the captain of the ship. The ship is the message of Lord Śrī Kṛṣṇa in the shape of Bhagavad-gītā or the Śrīmad-Bhāgavatam.

TEXT 23

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

SYNONYMS

brūhi-please tell; yoga-īśvare-the Lord of all mystic powers; kṛṣṇe-Lord Kṛṣṇa; brahmaṇye-the Absolute Truth; dharma-religion; varmaṇi-protector; svām-own; kāṣṭhām-abode; adhunā-nowadays; upete-having gone away; dharmaḥ-religion; kam-unto whom; śaraṇam-shelter; gataḥ-gone.

Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.

Essentially religion is the prescribed codes enunciated by the Personality of Godhead Himself. Whenever there is gross misuse or neglect of the principles of religion, the Supreme Lord appears Himself to restore religious principles. This is stated in Bhagavad-gītā (4.8). Here the sages of Naimiṣāraṇya are inquiring about these principles. The reply to this question is given later. The Śrīmad-Bhāgavatam is the transcendental sound representation of the Personality of Godhead, and thus it is the full representation of transcendental knowledge and religious principles.

Thus end the Bhaktivedanta purports of the First Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by the Sages."

Chapter Two

Divinity and Divine Service

TEXT 1

vyāsa uvāca

iti sampraśna-saṁhṛṣṭo

viprāṇāṁ raumaharṣaṇiḥ

pratipūjya vacas teṣāṁ

pravaktum upacakrame

SYNONYMS

vyāsaḥ uvāca-Vyāsa said; iti-thus; sampraśna-perfect inquiries; saṁhṛṣṭaḥ-perfectly satisfied; viprāṇām-of the sages there; raumaharṣaṇiḥ-the son of Romaharṣaṇa, namely Ugraśravā; pratipūjya-after thanking them; vacaḥ-words; teṣām-their; pravaktum-to reply to them; upacakrame-attempted.

Ugraśravā [Sūta Gosvāmī], the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.

The sages of Naimiṣāraṇya asked Sūta Gosvāmī six questions, and so he is answering them one by one.

TEXT 2

sūta uvāca

yaṁ pravrajantam anupetam apeta-kṛtyaṁ

dvaipāyano viraha-kātara ājuhāva

putreti tan-mayatayā taravo 'bhinedus

taṁ sarva-bhūta-hṛdayaṁ munim ānato 'smi

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; yam-whom; pravrajantam-while going away for the renounced order of life; anupetam-without being reformed by the sacred thread; apeta-not undergoing ceremonies; kṛtyam-prescribed duties; dvaipāyanaḥ-Vyāsadeva; viraha-separation; kātaraḥ-being afraid of; ājuhāva-exclaimed; putra iti-O my son; tat-mayatayā-being absorbed in that way; taravaḥ-all the trees; abhineduḥ-responded; tam-unto him; sarva-all; bhūta-living entities; hṛdayam-heart; munim-sage; ānataḥ asmi-offer obeisances.

Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

The institution of varṇa and āśrama prescribes many regulative duties to be observed by its followers. Such duties enjoin that a candidate willing to study the Vedas must approach a bona fide spiritual master and request acceptance as his disciple. The sacred thread is the sign of those who are competent to study the Vedas from the ācārya, or the bona fide spiritual master. Śrī Śukadeva Gosvāmī did not undergo such purificatory ceremonies because he was a liberated soul from his very birth.

Generally, a man is born as an ordinary being, and by the purificatory processes he is born for the second time. When he sees a new light and seeks direction for spiritual progress, he approaches a spiritual master for instruction in the Vedas. The spiritual master accepts only the sincere inquirer as his disciple and gives him the sacred thread. In this way a man becomes twice-born, or a dvija. After qualifying as a dvija one may study the Vedas, and after becoming well versed in the Vedas one becomes a vipra. A vipra, or a qualified brāhmaṇa, thus realizes the Absolute and makes further progress in spiritual life until he reaches the Vaiṣṇava stage. The Vaiṣṇava stage is the postgraduate status of a brāhmaṇa. A progressive brāhmaṇa must necessarily become a Vaiṣṇava, for a Vaiṣṇava is a self-realized, learned brāhmaṇa.

Śrīla Śukadeva Gosvāmī was a Vaiṣṇava from the beginning; therefore, there was no need for him to undergo all the processes of the varṇāśrama institution. Ultimately the aim of varṇāśrama-dharma is to turn a crude man into a pure devotee of the Lord, or a Vaiṣṇava. Anyone, therefore, who becomes a Vaiṣṇava accepted by the first-class Vaiṣṇava, or uttama-adhikārī Vaiṣṇava, is already considered a brāhmaṇa, regardless of his birth or past deeds. Śrī Caitanya Mahāprabhu accepted this principle and recognized Śrīla Haridāsa Ṭhākura as the ācārya of the holy name, although Ṭhākura Haridāsa appeared in a Mohammedan family. In conclusion, Śrīla Śukadeva Gosvāmī was born a Vaiṣṇava, and, therefore, brahminism was included in him. He did not have to undergo any ceremonies. Any lowborn person-be he a Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, Khasa or even lower-can be delivered to the highest transcendental position by the mercy of Vaiṣṇavas. Śrīla Śukadeva Gosvāmī was the spiritual master of Śrī Sūta Gosvāmī, who therefore offers his respectful obeisances unto Śrīla Śukadeva Gosvāmī before he begins his answers to the questions of the sages at Naimiṣāraṇya.

TEXT 3

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

SYNONYMS

yaḥ-he who; sva-anubhāvam-self-assimilated (experienced); akhila-all around; śruti-the Vedas; sāram-cream; ekam-the only one; adhyātma-transcendental; dīpam-torchlight; atititīrṣatām-desiring to overcome; tamaḥ andham-deeply dark material existence; saṁsāriṇām-of the materialistic men; karuṇayā-out of causeless mercy; āha-said; purāṇa-supplement to the Vedas; guhyam-very confidential; tam-unto him; vyāsa-sūnum-the son of Vyāsadeva; upayāmi-let me offer my obeisances; gurum-the spiritual master; munīnām-of the great sages.

Let me offer my respectful obeisances unto him [Śuka], the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtras. The Vedānta-sūtras, or the Brahma-sūtras, were compiled by Vyāsadeva with a view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on this cream. Śrīla Śukadeva Gosvāmī was a thoroughly realized master on the Vedānta-sūtra, and consequently he also personally realized the commentary, Śrīmad-Bhāgavatam. And just to show his boundless mercy upon bewildered materialistic men who want to cross completely over nescience, he recited for the first time this confidential knowledge.

There is no point in arguing that a materialistic man can be happy. No materialistic creature-be he the great Brahmā or an insignificant ant-can be happy. Everyone tries to make a permanent plan for happiness, but everyone is baffled by the laws of material nature. Therefore the materialistic world is called the darkest region of God's creation. Yet the unhappy materialists can get out of it simply by desiring to get out. Unfortunately they are so foolish that they do not want to escape. Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey, and although he is always harassed by his own material creations, he does not wish to escape. Such materialists are called karmīs. Out of hundreds of thousands of karmīs, only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons are called jñānīs. The Vedānta-sūtra is directed to such jñānīs. But Śrīla Vyāsadeva, being the incarnation of the Supreme Lord, could foresee the misuse of the Vedānta-sūtra by unscrupulous men, and, therefore, he personally supplemented the Vedānta-sūtra with the Bhāgavata Purāṇa. It is clearly said that this Bhāgavatam is the original commentary on the Brahma-sūtras. Śrīla Vyāsadeva also instructed the Bhāgavatam to his own son, Śrīla Śukadeva Gosvāmī, who was already at the liberated stage of transcendence. Śrīla Śukadeva realized it personally and then explained it. By the mercy of Śrīla Śukadeva, the Bhāgavata-vedānta-sūtra is available for all those sincere souls who want to get out of material existence.

Śrīmad-Bhāgavatam is the one unrivaled commentary on Vedānta-sūtra. Śrīpāda Śaṅkarācārya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass. He wrote his Śārīraka-bhāṣya, and his so-called followers deprecated the Bhāgavatam as some "new" presentation. One should not be misled by such propaganda directed against the Bhāgavatam by the Māyāvāda school. From this introductory śloka, the beginning student should know that Śrīmad-Bhāgavatam is the only transcendental literature meant for those who are paramahaṁsas and completely freed from the material disease called malice. The Māyāvādīs are envious of the Personality of Godhead despite Śrīpāda Śaṅkarācārya's admission that Nārāyaṇa, the Personality of Godhead, is above the material creation. The envious Māyāvādī cannot have access to the Bhāgavatam, but those who are really anxious to get out of this material existence may take shelter of this Bhāgavatam because it is uttered by the liberated Śrīla Śukadeva Gosvāmī. It is the transcendental torchlight by which one can see perfectly the transcendental Absolute Truth realized as Brahman, Paramātmā and Bhagavān.

TEXT 4

nārāyaṇaṁ namaskṛtya

naraṁ caiva narottamam

devīṁ sarasvatīṁ vyāsaṁ

tato jayam udīrayet

SYNONYMS

nārāyaṇam-the Personality of Godhead; namaḥ-kṛtya-after offering respectful obeisances; naram ca eva-and Nārāyaṇa Ṛṣi; nara-uttamam-the supermost human being; devīm-the goddess; sarasvatīm-the mistress of learning; vyāsam-Vyāsadeva; tataḥ-thereafter; jayam-all that is meant for conquering; udīrayet-be announced.

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

All the Vedic literatures and the Purāṇas are meant for conquering the darkest region of material existence. The living being is in the state of forgetfulness of his relation with God due to his being overly attracted to material sense gratification from time immemorial. His struggle for existence in the material world is perpetual, and it is not possible for him to get out of it by making plans. If he at all wants to conquer this perpetual struggle for existence, he must reestablish his eternal relation with God. And one who wants to adopt such remedial measures must take shelter of literatures such as the Vedas and the Purāṇas. Foolish people say that the Purāṇas have no connection with the Vedas. However, the Purāṇas are supplementary explanations of the Vedas intended for different types of men. All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Purāṇas are so divided that any class of men can take advantage of them and gradually regain their lost position and get out of the hard struggle for existence. Śrīla Sūta Gosvāmī shows the way of chanting the Purāṇas. This may be followed by persons who aspire to be preachers of the Vedic literatures and the Purāṇas. Śrīmad-Bhāgavatam is the spotless Purāṇa, and it is especially meant for those who desire to get out of the material entanglement permanently.

TEXT 5

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

SYNONYMS

munayaḥ-O sages; sādhu-this is relevant; pṛṣṭaḥ-questioned; aham-myself; bhavadbhiḥ-by all of you; loka-the world; maṅgalam-welfare; yat-because; kṛtaḥ-made; kṛṣṇa-the Personality of Godhead; sampraśnaḥ-relevant question; yena-by which; ātmā-self; suprasīdati-completely pleased.

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.

Since it has been stated hereinbefore that in the Bhāgavatam the Absolute Truth is to be known, the questions of the sages of Naimiṣāraṇya are proper and just, because they pertain to Kṛṣṇa, who is the Supreme Personality of Godhead, the Absolute Truth. In Bhagavad-gītā (15.15) the Personality of Godhead says that in all the Vedas there is nothing but the urge for searching after Him, Lord Kṛṣṇa. Thus the questions that pertain to Kṛṣṇa are the sum and substance of all the Vedic inquiries.

The whole world is full of questions and answers. The birds, beasts and men are all busy in the matter of perpetual questions and answers. In the morning the birds in the nest become busy with questions and answers, and in the evening also the same birds come back and again become busy with questions and answers. The human being, unless he is fast asleep at night, is busy with questions and answers. The businessmen in the market are busy with questions and answers, and so also the lawyers in the court and the students in the schools and colleges. The legislators in the parliament are also busy with questions and answers, and the politicians and the press representatives are all busy with questions and answers. Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of Kṛṣṇa.

Kṛṣṇa is our most intimate master, friend, father or son and object of conjugal love. Forgetting Kṛṣṇa, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction. All things-but Kṛṣṇa-give temporary satisfaction only, so if we are to have complete satisfaction we must take to the questions and answers about Kṛṣṇa. We cannot live for a moment without being questioned or without giving answers. Because the Śrīmad-Bhāgavatam deals with questions and answers that are related to Kṛṣṇa, we can derive the highest satisfaction only by reading and hearing this transcendental literature. One should learn the Śrīmad-Bhāgavatam and make an all-around solution to all problems pertaining to social, political or religious matters. Śrīmad-Bhāgavatam and Kṛṣṇa are the sum total of all things.

TEXT 6

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

SYNONYMS

saḥ-that; vai-certainly; puṁsām-for mankind; paraḥ-sublime; dharmaḥ-occupation; yataḥ-by which; bhaktiḥ-devotional service; adhokṣaje-unto the Transcendence; ahaitukī-causeless; apratihatā-unbroken; yayā-by which; ātmā-the self; suprasīdati-completely satisfied.

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta [SB 4.30.20] existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.

We have purposely denoted dharma as occupation because the root meaning of the word dharma is "that which sustains one's existence." A living being's sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Kṛṣṇa is the eternal attraction for all of them. Kṛṣṇa is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.

TEXT 7

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

SYNONYMS

vāsudeve-unto Kṛṣṇa; bhagavati-unto the Personality of Godhead; bhakti-yogaḥ-contact of devotional service; prayojitaḥ-being applied; janayati-does produce; āśu-very soon; vairāgyam-detachment; jñānam-knowledge; ca-and; yat-that which; ahaitukam-causeless.

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental realization are recommended. According to them, bhakti, or the devotional service of the Lord, is meant for those who cannot perform the high-grade activities. Generally it is said that the bhakti cult is meant for the śūdras, vaiśyas and the less intelligent woman class. But that is not the actual fact. The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme Personality of Godhead Śrī Kṛṣṇa is a great science, and it is open for all living beings, including the śūdras, vaiśyas, women and even those lower than the lowborn śūdras, so what to speak of the high-class men like the qualified brāhmaṇas and the great self-realized kings. The other high-grade activities designated as sacrifice, charity, austerity, etc., are all corollary factors following the pure and scientific bhakti cult.

The principles of knowledge and detachment are two important factors on the path of transcendental realization. The whole spiritual process leads to perfect knowledge of everything material and spiritual, and the results of such perfect knowledge are that one becomes detached from material affection and becomes attached to spiritual activities. Becoming detached from material things does not mean becoming inert altogether, as men with a poor fund of knowledge think. Naiṣkarma means not undertaking activities that will produce good or bad effects. Negation does not mean negation of the positive. Negation of the nonessentials does not meant negation of the essential. Similarly, detachment from material forms does not mean nullifying the positive form. The bhakti cult is meant for realization of the positive form. When the positive form is realized, the negative forms are automatically eliminated. Therefore, with the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.

TEXT 8

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

SYNONYMS

dharmaḥ-occupation; svanuṣṭhitaḥ-executed in terms of one's own position; puṁsām-of humankind; viṣvaksena-the Personality of Godhead (plenary portion); kathāsu-in the message of; yaḥ-what is; na-not; utpādayet-does produce; yadi-if; ratim-attraction; śramaḥ-useless labor; eva-only; hi-certainly; kevalam-entirely.

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

There are different occupational activities in terms of man's different conceptions of life. To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses. Therefore his occupational activities are limited to concentrated and extended selfishness. Concentrated selfishness centers around the personal body-this is generally seen amongst the lower animals. Extended selfishness is manifested in human society and centers around the family, society, community, nation and world with a view to gross bodily comfort. Above these gross materialists are the mental speculators who hover aloft in the mental spheres, and their occupational duties involve making poetry and philosophy or propagating some ism with the same aim of selfishness limited to the body and the mind. But above the body and mind is the dormant spirit soul whose absence from the body makes the whole range of bodily and mental selfishness completely null and void. But less intelligent people have no information of the needs of the spirit soul.

Because foolish people have no information of the soul and how it is beyond the purview of the body and mind, they are not satisfied in the performance of their occupational duties. The question of the satisfaction of the self is raised herein. The self is beyond the gross body and subtle mind. He is the potent active principle of the body and mind. Without knowing the need of the dormant soul, one cannot be happy simply with emolument of the body and mind. The body and the mind are but superfluous outer coverings of the spirit soul. The spirit soul's needs must be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy the bird. One must actually know the needs of the bird himself.

The need of the spirit soul is that he wants to get out of the limited sphere of material bondage and fulfill his desire for complete freedom. He wants to get out of the covered walls of the greater universe. He wants to see the free light and the spirit. That complete freedom is achieved when he meets the complete spirit, the Personality of Godhead. There is a dormant affection for God within everyone; spiritual existence is manifested through the gross body and mind in the form of perverted affection for gross and subtle matter. Therefore we have to engage ourselves in occupational engagements that will evoke our divine consciousness. This is possible only by hearing and chanting the divine activities of the Supreme Lord, and any occupational activity which does not help one to achieve attachment for hearing and chanting the transcendental message of Godhead is said herein to be simply a waste of time. This is because other occupational duties (whatever ism they may belong to) cannot give liberation to the soul. Even the activities of the salvationists are considered to be useless because of their failure to pick up the fountainhead of all liberties. The gross materialist can practically see that his material gain is limited only to time and space, either in this world or in the other. Even if he goes up to the Svargaloka, he will find no permanent abode for his hankering soul. The hankering soul must be satisfied by the perfect scientific process of perfect devotional service.

TEXT 9

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

SYNONYMS

dharmasya-occupational engagement; hi-certainly; āpavargyasya-ultimate liberation; na-not; arthaḥ-end; arthāya-for material gain; upakalpate-is meant for; na-neither; arthasya-of material gain; dharma-eka-antasya-for one who is engaged in the ultimate occupational service; kāmaḥ-sense gratification; lābhāya-attainment of; hi-exactly; smṛtaḥ-is described by the great sages.

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

We have already discussed that pure devotional service to the Lord is automatically followed by perfect knowledge and detachment from material existence. But there are others who consider that all kinds of different occupational engagements, including those of religion, are meant for material gain. The general tendency of any ordinary man in any part of the world is to gain some material profit in exchange for religious or any other occupational service. Even in the Vedic literatures, for all sorts of religious performances an allurement of material gain is offered, and most people are attracted by such allurements or blessings of religiosity. Why are such so-called men of religion allured by material gain? Because material gain can enable one to fulfill desires, which in turn satisfy sense gratification. This cycle of occupational engagements includes so-called religiosity followed by material gain and material gain followed by fulfillment of desires. Sense gratification is the general way for all sorts of fully occupied men. But in the statement of Sūta Gosvāmī, as per the verdict of the Śrīmad-Bhāgavatam, this is nullified by the present śloka.

One should not engage himself in any sort of occupational service for material gain only. Nor should material gain be utilized for sense gratification. How material gain should be utilized is described as follows.

TEXT 10

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

SYNONYMS

kāmasya-of desires; na-not; indriya-senses; prītiḥ-satisfaction; lābhaḥ-gain; jīveta-self-preservation; yāvatā-so much so; jīvasya-of the living being; tattva-the Absolute Truth; jijñāsā-inquiries; na-not; arthaḥ-end; yaḥ ca iha-whatsoever else; karmabhiḥ-by occupational activities.

Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.

The completely bewildered material civilization is wrongly directed towards the fulfillment of desires in sense gratification. In such civilization, in all spheres of life, the ultimate end is sense gratification. In politics, social service, altruism, philanthropy and ultimately in religion or even in salvation, the very same tint of sense gratification is ever-increasingly predominant. In the political field the leaders of men fight with one another to fulfill their personal sense gratification. The voters adore the so-called leaders only when they promise sense gratification. As soon as the voters are dissatisfied in their own sense satisfaction, they dethrone the leaders, The leaders must always disappoint the voters by not satisfying their senses. The same is applicable in all other fields; no one is serious about the problems of life. Even those who are on the path of salvation desire to become one with the Absolute Truth and desire to commit spiritual suicide for sense gratification. But the Bhāgavatam says that one should not live for sense gratification. One should satisfy the senses only insomuch as required for self-preservation, and not for sense gratification. Because the body is made of senses, which also require a certain amount of satisfaction, there are regulative directions for satisfaction of such senses. But the senses are not meant for unrestricted enjoyment. For example, marriage or the combination of a man with a woman is necessary for progeny, but it is not meant for sense enjoyment. In the absence of voluntary restraint, there is propaganda for family planning, but foolish men do not know that family planning is automatically executed as soon as there is search after the Absolute Truth. Seekers of the Absolute Truth are never allured by unnecessary engagements in sense gratification because the serious students seeking the Absolute Truth are always overwhelmed with the work of researching the Truth. In every sphere of life, therefore, the ultimate end must be seeking after the Absolute Truth, and that sort of engagement will make one happy because he will be less engaged in varieties of sense gratification. And what that Absolute Truth is is explained as follows.

TEXT 11

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

SYNONYMS

vadanti-they say; tat-that; tattva-vidaḥ-the learned souls; tattvam-the Absolute Truth; yat-which; jñānam-knowledge; advayam-nondual; brahma iti-known as Brahman; paramātmā iti-known as Paramātmā; bhagavān iti-known as Bhagavān; śabdyate-it so sounded.

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, Paramātmā and Bhagavān are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the Upaniṣads, as localized Paramātmā by the Hiraṇyagarbhas or the yogīs, and as Bhagavān by the devotees. In other words, Bhagavān, or the Personality of Godhead, is the last word of the Absolute Truth. Paramātmā is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision.

As it is explained in the first śloka of the First Chapter of the Bhāgavatam, the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore, there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy. There are three kinds of energies of the supreme energetic. There is no difference between the energy and energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute.

TEXT 12

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

SYNONYMS

tat-that; śraddadhānāḥ-seriously inquisitive; munayaḥ-sages; jñāna-knowledge; vairāgya-detachment; yuktayā-well equipped with; paśyanti-see; ātmani-within himself; ca-and; ātmānam-the Paramātmā; bhaktyā-in devotional service; śruta-the Vedas; gṛhītayā-well received.

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of human beings-the karmīs, the jñānīs, the yogīs and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the absolute person. And the third-class transcendentalists are those who have barely realized the spiritual focus of the absolute person. As stated in the Bhagavad-gītā and other Vedic literatures, the Supreme Person is realized by devotional service, which is backed by full knowledge and detachment from material association. We have already discussed the point that devotional service is followed by knowledge and detachment from material association. As Brahman and Paramātmā realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramātmā, i.e., the paths of jñāna and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service, which is based on the foreground of full knowledge combined with detachment from material association and which is fixed by the aural reception of the Vedānta-śruti, is the only perfect method by which the seriously inquisitive student can realize the Absolute Truth. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist. There are three classes of devotees, namely first, second, and third class. The third-class devotees, or the neophytes, who have no knowledge and are not detached from material association, but who are simply attracted by the preliminary process of worshiping the Deity in the temple, are called material devotees. Material devotees are more attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the position of material devotional service to the second-class devotional position. In the second-class position, the devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to know the Absolute Truth.

A third-class devotee, therefore, has to receive the instructions of devotional service from the authoritative sources of Bhāgavata. The number one Bhāgavata is the established personality of devotee, and the other Bhāgavatam is the message of Godhead. The third-class devotee therefore has to go to the personality of devotee in order to learn the instructions of devotional service. Such a personality of devotee is not a professional man who earns his livelihood by the business of Bhāgavatam. Such a devotee must be a representative of Śukadeva Gosvāmī, like Sūta Gosvāmī, and must preach the cult of devotional service for the all-around benefit of all people. A neophyte devotee has very little taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professional man to satisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one should be very careful about the faulty process. The holy messages of Godhead, as inculcated in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue.

A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upaniṣads, Vedānta and other literatures left by the previous authorities or Gosvāmīs, for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, purāṇa or pañcarātra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samādhi.

TEXT 13

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

SYNONYMS

ataḥ-so; pumbhiḥ-by the human being; dvija-śreṣṭhāḥ-O best among the twiceborn; varṇa-āśrama-the institution of four castes and four orders of life; vibhāgaśaḥ-by the division of; svanuṣṭhitasya-of one's own prescribed duties; dharmasya-occupational; saṁsiddhiḥ-the highest perfection; hari-the Personality of Godhead; toṣaṇam-pleasing.

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste and the laborer caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder's life, the retired and the devotional life. In the best interest of human society there must be such divisions of life, otherwise no social institution can grow in a healthy state. And in each and every one of the abovementioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varṇāśrama-dharma, which is quite natural for the civilized life. The varṇāśrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another. When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-prīti, or sense gratification, as already discussed hereinbefore, the institution of the varṇāśrama is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.

Herein the statement of Bhāgavatam is that the highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gītā (4.13).

TEXT 14

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

SYNONYMS

tasmāt-therefore; ekena-by one; manasā-attention of the mind; bhagavān-the Personality of Godhead; sātvatām-of the devotees; patiḥ-protector; śrotavyaḥ-is to be heard; kīrtitavyaḥ-to be glorified; ca-and; dhyeyaḥ-to be remembered; pūjyaḥ-to be worshiped; ca-and; nityadā-constantly.

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

If realization of the Absolute Truth is the ultimate aim of life, it must be carried out by all means. In any one of the above-mentioned castes and orders of life, the four processes, namely glorifying, hearing, remembering and worshiping, are general occupations. Without these principles of life, no one can exist. Activities of the living being involve engagements in these four different principles of life. Especially in modern society, all activities are more or less dependent on hearing and glorifying. Any man from any social status becomes a well-known man in human society within a very short time if he is simply glorified truly or falsely in the daily newspapers. Sometimes political leaders of a particular party are also advertised by newspaper propaganda, and by such a method of glorification an insignificant man becomes an important man-within no time. But such propaganda by false glorification of an unqualified person cannot bring about any good, either for the particular man or for the society. There may be some temporary reactions to such propaganda, but there are no permanent effects. Therefore such activities are a waste of time. The actual object of glorification is the Supreme Personality of Godhead, who has created everything manifested before us. We have broadly discussed this fact from the beginning of the "janmādy asya" [SB 1.1.1] śloka of this Bhāgavatam. The tendency to glorify others or hear others must be turned to the real object of glorification-the Supreme Being. And that will bring happiness.

TEXT 15

yad-anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

SYNONYMS

yat-which; anudhyā-remembrance; asinā-sword; yuktāḥ-being equipped with; karma-reactionary work; granthi-knot; nibandhanam-interknit; chindanti-cut; kovidāḥ-intelligent; tasya-His; kaḥ-who; na-not; kuryāt-shall do; kathā-messages; ratim-attention.

With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

The contact of the spiritual spark with material elements creates a knot which must be cut if one wants to be liberated from the actions and reactions of fruitive work. Liberation means freedom from the cycle of reactionary work. This liberation automatically follows for one who constantly remembers the transcendental pastimes of the Personality of Godhead. This is because all the activities of the Supreme Lord (His līlā) are transcendental to the modes of the material energy. They are all-attractive spiritual activities, and therefore constant association with the spiritual activities of the Supreme Lord gradually spiritualizes the conditioned soul and ultimately severs the knot of material bondage.

Liberation from material bondage is, therefore, a by-product of devotional service. Attainment of spiritual knowledge is not sufficient to insure liberation. Such knowledge must be overcoated with devotional service so that ultimately the devotional service alone predominates. Then liberation is made possible. Even the reactionary work of the fruitive workers can lead one to liberation when it is overcoated with devotional service. Karma overcoated with devotional service is called karma-yoga. Similarly, empirical knowledge overcoated with devotional service is called jñāna-yoga. But pure bhakti-yoga is independent of such karma and jñāna because it alone can not only endow one with liberation from conditional life but also award one the transcendental loving service of the Lord.

Therefore, any sensible man who is above the average man with a poor fund of knowledge must constantly remember the Personality of Godhead by hearing about Him, by glorifying Him, by remembering Him and by worshiping Him always, without cessation. That is the perfect way of devotional service. The Gosvāmīs of Vṛndāvana, who were authorized by Śrī Caitanya Mahāprabhu to preach the bhakti cult, rigidly followed this rule and made immense literatures of transcendental science for our benefit. They have chalked out ways for all classes of men in terms of the different castes and orders of life in pursuance of the teachings of Śrīmad-Bhāgavatam and similar other authoritative scriptures.

TEXT 16

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

SYNONYMS

śuśrūṣoḥ-one who is engaged in hearing; śraddadhānasya-with care and attention; vāsudeva-in respect to Vāsudeva; kathā-the message; ruciḥ-affinity; syāt-is made possible; mahat-sevayā-by service rendered to pure devotees; viprāḥ-O twice-born; puṇya-tīrtha-those who are cleansed of all vice; niṣevaṇāt-by service.

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.

The conditioned life of a living being is caused by his revolting against the Lord. There are men called deva, or godly living beings, and there are men called asuras, or demons, who are against the authority of the Supreme Lord. In the Bhagavad-gītā (Sixteenth Chapter) a vivid description of the asuras is given in which it is said that the asuras are put into lower and lower states of ignorance life after life and so sink to the lower animal forms and have no information of the Absolute Truth, the Personality of Godhead. These asuras are gradually rectified to God consciousness by the mercy of the Lord's liberated servitors in different countries according to the supreme will. Such devotees of God are very confidential associates of the Lord, and when they come to save human society from the dangers of godlessness, they are known as the powerful incarnations of the Lord, as sons of the Lord, as servants of the Lord or as associates of the Lord. But none of them falsely claim to be God themselves. This is a blasphemy declared by the asuras, and the demoniac followers of such asuras also accept pretenders as God or His incarnation. In the revealed scriptures there is definite information of the incarnation of God. No one should be accepted as God or an incarnation of God unless he is confirmed by the revealed scriptures.

The servants of God are to be respected as God by the devotees who actually want to go back to Godhead. Such servants of God are called mahātmās, or tīrthas, and they preach according to particular time and place. The servants of God urge people to become devotees of the Lord. They never tolerate being called God. Śrī Caitanya Mahāprabhu was God Himself according to the indication of the revealed scriptures, but He played the part of a devotee. People who knew Him to be God addressed Him as God, but He used to block His ears with His hands and chant the name of Lord Viṣṇu. He strongly protested against being called God, although undoubtedly He was God Himself. The Lord behaves so to warn us against unscrupulous men who take pleasure in being addressed as God.

The servants of God come to propagate God consciousness, and intelligent people should cooperate with them in every respect. By serving the servant of God, one can please God more than by directly serving the Lord. The Lord is more pleased when He sees that His servants are properly respected because such servants risk everything for the service of the Lord and so are very dear to the Lord. The Lord declares in the Bhagavad-gītā (18.69) that no one is dearer to Him than one who risks everything to preach His glory. By serving the servants of the Lord, one gradually gets the quality of such servants, and thus one becomes qualified to hear the glories of God. The eagerness to hear about God is the first qualification of a devotee eligible for entering the kingdom of God.

TEXT 17

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

SYNONYMS

śṛṇvatām-those who have developed the urge to hear the message of; sva-kathāḥ-His own words; kṛṣṇaḥ-the Personality of Godhead; puṇya-virtues; śravaṇa-hearing; kīrtanaḥ-chanting; hṛdi antaḥ sthaḥ-within one's heart; hi-certainly; abhadrāṇi-desire to enjoy matter; vidhunoti-cleanses; suhṛt-benefactor; satām-of the truthful.

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

Messages of the Personality of Godhead Śrī Kṛṣṇa are nondifferent from Him. Whenever, therefore, offenseless hearing and glorification of God are undertaken, it is to be understood that Lord Kṛṣṇa is present there in the form of transcendental sound, which is as powerful as the Lord personally. Śrī Caitanya Mahāprabhu, in His Śikṣāṣṭaka, declares clearly that the holy name of the Lord has all the potencies of the Lord and that He has endowed His innumerable names with the same potency. There is no rigid fixture of time, and anyone can chant the holy name with attention and reverence at his convenience. The Lord is so kind to us that He can be present before us personally in the form of transcendental sound, but unfortunately we have no taste for hearing and glorifying the Lord's name and activities. We have already discussed developing a taste for hearing and chanting the holy sound. It is done through the medium of service to the pure devotee of the Lord.

The Lord is reciprocally respondent to His devotees. When He sees that a devotee is completely sincere in getting admittance to the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such a way that the devotee may easily go back to Him. The Lord is more anxious to take us back into His kingdom than we can desire. Most of us do not desire at all to go back to Godhead. Only a very few men want to go back to Godhead. But anyone who desires to go back to Godhead, Śrī Kṛṣṇa helps in all respects.

One cannot enter into the kingdom of God unless one is perfectly cleared of all sins. The material sins are products of our desires to lord it over material nature. It is very difficult to get rid of such desires. Women and wealth are very difficult problems for the devotee making progress on the path back to Godhead. Many stalwarts in the devotional line fell victim to these allurements and thus retreated from the path of liberation. But when one is helped by the Lord Himself, the whole process becomes as easy as anything by the divine grace of the Lord.

To become restless in the contact of women and wealth is not an astonishment, because every living being is associated with such things from remote time, practically immemorial, and it takes time to recover from this foreign nature. But if one is engaged in hearing the glories of the Lord, gradually he realizes his real position. By the grace of God such a devotee gets sufficient strength to defend himself from the state of disturbances, and gradually all disturbing elements are eliminated from his mind.

TEXT 18

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

SYNONYMS

naṣṭa-destroyed; prāyeṣu-almost to nil; abhadreṣu-all that is inauspicious; nityam-regularly; bhāgavata-Śrīmad-Bhāgavatam, or the pure devotee; sevayā-by serving; bhagavati-unto the Personality of Godhead; uttama-transcendental; śloke-prayers; bhaktiḥ-loving service; bhavati-comes into being; naiṣṭhikī-irrevocable.

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realization. The remedy is the association of the Bhāgavatas. There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas. Bhāgavata book and person are identical.

The devotee Bhāgavata is a direct representative of Bhagavān, the Personality of Godhead. So by pleasing the devotee Bhāgavata one can receive the benefit of the book Bhāgavata. Human reason fails to understand how by serving the devotee Bhāgavata or the book Bhāgavata one gets gradual promotion on the path of devotion. But actually these are facts explained by Śrīla Nāradadeva, who happened to be a maidservant's son in his previous life. The maidservant was engaged in the menial service of the sages, and thus he also came into contact with them. And simply by associating with them and accepting the remnants of foodstuff left by the sages, the son of the maidservant got the chance to become the great devotee and personality Śrīla Nāradadeva. These are the miraculous effects of the association of Bhāgavatas. And to understand these effects practically, it should be noted that by such sincere association of the Bhāgavatas one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in the devotional service of the Lord. The more progress is made in devotional service under the guidance of the Bhāgavatas, the more one becomes fixed in the transcendental loving service of the Lord. The messages of the book Bhāgavata, therefore, have to be received from the devotee Bhāgavata, and the combination of these two Bhāgavatas will help the neophyte devotee to make progress on and on.

TEXT 19

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

SYNONYMS

tadā-at that time; rajaḥ-in the mode of passion; tamaḥ-the mode of ignorance; bhāvāḥ-the situation; kāma-lust and desire; lobha-hankering; ādayaḥ-others; ca-and; ye-whatever they are; cetaḥ-the mind; etaiḥ-by these; anāviddham-without being affected; sthitam-being fixed; sattve-in the mode of goodness; prasīdati-thus becomes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhūta [SB 4.30.20] or ātmā-nandī, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance, whereas the self-satisfied ātmānandī is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul.

The soul's activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise to the position of Vāsudeva, or the state of unmixed sattva, or śuddha-sattva. Only in this śuddha-sattva state can one always see Kṛṣṇa eye to eye by dint of pure affection for the Lord.

A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish and passionate cannot be devotees of the Lord, however they may advertise themselves as devotees by outward dress. A devotee is always qualified with all the good qualities of God. Quantitatively such qualifications may be different, but qualitatively both the Lord and His devotee are one and the same.

TEXT 20

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

SYNONYMS

evam-thus; prasanna-enlivened; manasaḥ-of the mind; bhagavat-bhakti-the devotional service of the Lord; yogataḥ-by contact of; bhagavat-regarding the Personality of Godhead; tattva-knowledge; vijñānam-scientific; mukta-liberated; saṅgasya-of the association; jāyate-becomes effective.

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

In the Bhagavad-gītā (7.3) it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly men are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life perfect by following the prescribed duties. And out of many thousands of such persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead Śrī Kṛṣṇa. In the same Bhagavad-gītā (18.55) it is also said that scientific knowledge of Śrī Kṛṣṇa is understood only by the process of devotional service (bhakti-yoga).

The very same thing is confirmed herein in the above words. No ordinary man, or even one who has attained success in human life, can know scientifically or perfectly the Personality of Godhead. Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a spiritual being. This attainment of success is possible when one is above the modes of passion and ignorance, or, in other words, when one is actually a brāhmaṇa by qualification. A brāhmaṇa is the symbol of sattva-guṇa, or the mode of goodness. And others, who are not in the mode of goodness, are either kṣatriyas, vaiśyas, śūdras or less than the śūdras. The brahminical stage is the highest stage of human life because of its good qualities. So one cannot be a devotee unless one at least qualifies as a brāhmaṇa. The devotee is already a brāhmaṇa by action. But that is not the end of it. As referred to above, such a brāhmaṇa has to become a Vaiṣṇava in fact to be actually in the transcendental stage. A pure Vaiṣṇava is a liberated soul and is transcendental even to the position of a brāhmaṇa. In the material stage even a brāhmaṇa is also a conditioned soul because although in the brahminical stage the conception of Brahman or transcendence is realized, scientific knowledge of the Supreme Lord is lacking. One has to surpass the brahminical stage and reach the vasudeva stage to understand the Personality of Godhead Kṛṣṇa. The science of the Personality of Godhead is the subject matter for study by the postgraduate students in the spiritual line. Foolish men, or men with a poor fund of knowledge, do not understand the Supreme Lord, and they interpret Kṛṣṇa according to their respective whims. The fact is, however, that one cannot understand the science of the Personality of Godhead unless one is freed from the contamination of the material modes, even up to the stage of a brāhmaṇa. When a qualified brāhmaṇa factually becomes a Vaiṣṇava, in the enlivened state of liberation he can know what is actually the Personality of Godhead.

TEXT 21

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

SYNONYMS

bhidyate-pierced; hṛdaya-heart; granthiḥ-knots; chidyante-cut to pieces; sarva-all; saṁśayāḥ-misgivings; kṣīyante-terminated; ca-and; asya-his; karmāṇi-chain of fruitive actions; dṛṣṭe-having seen; eva-certainly; ātmani-unto the self; īśvare-dominating.

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

Attaining scientific knowledge of the Personality of Godhead means seeing one's own self simultaneously. As far as the identity of the living being as spirit self is concerned, there are a number of speculations and misgivings. The materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings. But the transcendentalists affirm that the soul and the Supersoul are two different identities, qualitatively one but quantitatively different. There are many other theories, but all these different speculations are at once cleared off as soon as Śrī Kṛṣṇa is realized in truth by the process of bhakti-yoga. Śrī Kṛṣṇa is like the sun, and the materialistic speculations about the Absolute Truth are like the darkest midnight. As soon as the Kṛṣṇa sun is arisen within one's heart, the darkness of materialistic speculations about the Absolute Truth and the living beings is at once cleared off. In the presence of the sun, the darkness cannot stand, and the relative truths that were hidden within the dense darkness of ignorance become clearly manifested by the mercy of Kṛṣṇa, who is residing in everyone's heart as the Supersoul.

In the Bhagavad-gītā (10.11) the Lord says that in order to show special favor to His pure devotees, He personally eradicates the dense darkness of all misgivings by switching on the light of pure knowledge within the heart of a devotee. Therefore, because of the Personality of Godhead's taking charge of illuminating the heart of His devotee, certainly a devotee, engaged in His service in transcendental love, cannot remain in darkness. He comes to know everything of the absolute and the relative truths. The devotee cannot remain in darkness, and because a devotee is enlightened by the Personality of Godhead, his knowledge is certainly perfect. This is not the case for those who speculate on the Absolute Truth by dint of their own limited power of approach. Perfect knowledge is called paramparā, or deductive knowledge coming down from the authority to the submissive aural receiver who is bona fide by service and surrender. One cannot challenge the authority of the Supreme and know Him also at the same time. He reserves the right of not being exposed to such a challenging spirit of an insignificant spark of the whole, a spark subjected to the control of illusory energy. The devotees are submissive, and therefore the transcendental knowledge descends from the Personality of Godhead to Brahmā and from Brahmā to his sons and disciples in succession. This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge.

This enlightenment perfectly enables the devotee to distinguish spirit from matter because the knot of spirit and matter is untied by the Lord. This knot is called ahaṅkāra, and it falsely obliges a living being to become identified with matter. As soon as this knot is loosened, therefore, all the clouds of doubt are at once cleared off. One sees his master and fully engages himself in the transcendental loving service of the Lord, making a full termination of the chain of fruitive action. In material existence, a living being creates his own chain of fruitive work and enjoys the good and bad effects of those actions life after life. But as soon as he engages himself in the loving service of the Lord, he at once becomes free from the chain of karma. His actions no longer create any reaction.

TEXT 22

ato vai kavayo nityaṁ

bhaktiṁ paramayā mudā

vāsudeve bhagavati

kurvanty ātma-prasādanīm

SYNONYMS

ataḥ-therefore; vai-certainly; kavayaḥ-all transcendentalists; nityam-from time immemorial; bhaktim-service unto the Lord; paramayā-supreme; mudā-with great delight; vāsudeve-Śrī Kṛṣṇa; bhagavati-the Personality of Godhead; kurvanti-do render; ātma-self; prasādanīm-that which enlivens.

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

The speciality of devotional service unto the Personality of Godhead Lord Śrī Kṛṣṇa is specifically mentioned herein. Lord Śrī Kṛṣṇa is the svayaṁ-rūpa Personality of Godhead, and all other forms of Godhead, beginning from Śrī Baladeva, Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna and Nārāyaṇa and extending to the puruṣa-avatāras, guṇa-avatāras, līlā-avatāras, yuga-avatāras and many other thousands of manifestations of the Personality of Godhead, are Lord Śrī Kṛṣṇa's plenary portions and integrated parts. The living entities are separated parts and parcels of the Personality of Godhead. Therefore Lord Sri Kṛṣṇa is the original form of Godhead, and He is the last word in the Transcendence. Thus He is more attractive to the higher transcendentalists who participate in the eternal pastimes of the Lord. In forms of the Personality of Godhead other than Śrī Kṛṣṇa and Baladeva, there is no facility for intimate personal contact as in the transcendental pastimes of the Lord at Vrajabhūmi. The transcendental pastimes of Lord Śrī Kṛṣṇa are not newly accepted, as argued by some less intelligent persons; His pastimes are eternal and are manifested in due course once in a day of Brahmājī, as the sun rises on the eastern horizon at the end of every twenty-four hours.

TEXT 23

sattvaṁ rajas tama iti prakṛter guṇās tair

yuktaḥ paraḥ puruṣa eka ihāsya dhatte

sthity-ādaye hari-viriñci-hareti saṁjñāḥ

śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ

SYNONYMS

sattvam-goodness; rajaḥ-passion; tamaḥ-the darkness of ignorance; iti-thus; prakṛteḥ-of the material nature; guṇāḥ-qualities; taiḥ-by them; yuktaḥ-associated with; paraḥ-transcendental; puruṣaḥ-the personality; ekaḥ-one; iha asya-of this material world; dhatte-accepts; sthiti-ādaye-for the matter of creation, maintenance and destruction, etc.; hari-Viṣṇu, the Personality of Godhead; viriñci-Brahmā; hara-Lord Śiva; iti-thus; saṁjñāḥ-different features; śreyāṁsi-ultimate benefit; tatra-therein; khalu-of course; sattva-goodness; tanoḥ-form; nṛṇām-of the human being; syuḥ-derived.

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.

That Lord Śrī Kṛṣṇa, by His plenary parts, should be rendered devotional service, as explained above, is confirmed by this statement. Lord Śrī Kṛṣṇa and all His plenary parts are viṣṇu-tattva, or the Lordship of Godhead. From Śrī Kṛṣṇa, the next manifestation is Baladeva. From Baladeva is Saṅkarṣaṇa, from Saṅkarṣaṇa is Nārāyaṇa, from Nārāyaṇa there is the second Saṅkarṣaṇa, and from this Saṅkarṣaṇa the Viṣṇu puruṣa-avatāras. The Viṣṇu or the Deity of the quality of goodness in the material world is the puruṣa-avatāra known as Kṣīrodakaśāyī Viṣṇu or Paramātmā. Brahmā is the deity of rajas (passion), and Śiva of ignorance. They are the three departmental heads of the three qualities of this material world. Creation is made possible by the goodness of Viṣṇu, and when it requires to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. The materialists and the foolish human beings worship Brahmā and Śiva respectively. But the pure transcendentalists worship the form of goodness, Viṣṇu, in His various forms. Viṣṇu is manifested by His millions and billions of integrated forms and separated forms. The integrated forms are called Godhead, and the separated forms are called the living entities or the jīvas. Both the jīvas and Godhead have their original spiritual forms. Jīvas are sometimes subjected to the control of material energy, but the Viṣṇu forms are always controllers of this energy. When Viṣṇu, the Personality of Godhead, appears in the material world, He comes to deliver the conditioned living beings who are under the material energy. Such living beings appear in the material world with intentions of being lords, and thus they become entrapped by the three modes of nature. As such, the living entities have to change their material coverings for undergoing different terms of imprisonment. The prison house of the material world is created by Brahmā under instruction of the Personality of Godhead, and at the conclusion of a kalpa the whole thing is destroyed by Śiva. But as far as maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state prison house is maintained by the state. Anyone, therefore, who wishes to get out of this prison house of material existence, which is full of miseries like repetition of birth, death, disease and old age, must please Lord Viṣṇu for such liberation. Lord Viṣṇu is worshiped by devotional service only, and if anyone has to continue prison life in the material world, he may ask for relative facilities for temporary relief from the different demigods like Śiva, Brahmā, Indra and Varuṇa. No demigod, however, can release the imprisoned living being from the conditioned life of material existence. This can be done only by Viṣṇu. Therefore, the ultimate benefit may be derived from Viṣṇu, the Personality of Godhead.

TEXT 24

pārthivād dāruṇo dhūmas

tasmād agnis trayīmayaḥ

tamasas tu rajas tasmāt

sattvaṁ yad brahma-darśanam

SYNONYMS

pārthivāt-from earth; dāruṇaḥ-firewood; dhūmaḥ-smoke; tasmāt-from that; agniḥ-fire; trayī-Vedic sacrifices; mayaḥ-made of; tamasaḥ-in the mode of ignorance; tu-but; rajaḥ-the mode of passion; tasmāt-from that; sattvam-the mode of goodness; yat-which; brahma-the Absolute Truth; darśanam-realization.

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.

As explained above, one can get release from the conditioned life of material existence by devotional service to the Personality of Godhead. It is further comprehended herein that one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible for the devotional service of the Lord. But if there are impediments on the progressive path, anyone, even from the platform of tamas, can gradually rise to the sattva platform by the expert direction of the spiritual master. Sincere candidates must, therefore, approach an expert spiritual master for such a progressive march, and the bona fide, expert spiritual master is competent to direct a disciple from any stage of life: tamas, rajas or sattva.

It is a mistake, therefore, to consider that worship of any quality or any form of the Supreme Personality of Godhead is equally beneficial. Except Viṣṇu, all separated forms are manifested under the conditions of material energy, and therefore the forms of material energy cannot help anyone to rise to the platform of sattva, which alone can liberate a person from material bondage.

The uncivilized state of life, or the life of the lower animals, is controlled by the mode of tamas. The civilized life of man, with a passion for various types of material benefits, is the stage of rajas. The rajas stage of life gives a slight clue to the realization of the Absolute Truth in the forms of fine sentiments in philosophy, art and culture with moral and ethical principles, but the mode of sattva is a still higher stage of material quality, which actually helps one in realizing the Absolute Truth. In other words, there is a qualitative difference between the different kinds of worshiping methods as well as the respective results derived from the predominating deities, namely Brahmā, Viṣṇu and Hara.

TEXT 25

bhejire munayo 'thāgre

bhagavantam adhokṣajam

sattvaṁ viśuddhaṁ kṣemāya

kalpante ye 'nu tān iha

SYNONYMS

bhejire-rendered service unto; munayaḥ-the sages; atha-thus; agre-previously; bhagavantam-unto the Personality of Godhead; adhokṣajam-the Transcendence; sattvam-existence; viśuddham-above the three modes of nature; kṣemāya-to derive the ultimate benefit; kalpante-deserve; ye-those; anu-follow; tān-those; iha-in this material world.

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.

TEXT 26

mumukṣavo ghora-rūpān

hitvā bhūta-patīn atha

nārāyaṇa-kalāḥ śāntā

bhajanti hy anasūyavaḥ

SYNONYMS

mumukṣavaḥ-persons desiring liberation; ghora-horrible, ghastly; rūpān-forms like that; hitvā-rejecting; bhūta-patīn-demigods; atha-for this reason; nārāyaṇa-the Personality of Godhead; kalāḥ-plenary portions; śāntāḥ-all-blissful; bhajanti-do worship; hi-certainly; anasūyavaḥ-nonenvious.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

The Supreme Personality of Godhead Śrī Kṛṣṇa, who is the original person of the Viṣṇu categories, expands Himself in two different categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the integrated plenary portions of viṣṇu-tattvas are the worshipful objects of service.

All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viṣṇu-tattva. The viṣṇu-tattvas are living beings equally as powerful as the original form of the Personality of Godhead, and they display different categories of power in consideration of different times and circumstances. The separated parts and parcels are powerful by limitation. They do not have unlimited power like the viṣṇu-tattvas. Therefore, one should never classify the viṣṇu-tattvas, or the plenary portions of Nārāyaṇa, the Personality of Godhead, in the same categories with the parts and parcels. If anyone does so he becomes at once an offender by the name pāṣaṇḍī. In the age of Kali many foolish persons commit such unlawful offenses and equalize the two categories.

The separated parts and parcels have different positions in the estimation of material powers, and some of them are like Kāla-bhairava, Śmaśāna-bhairava, Śani, Mahākālī and Caṇḍikā. These demigods are worshiped mostly by those who are in the lowest categories of the mode of darkness or ignorance. Other demigods, like Brahmā, Śiva, Sūrya, Gaṇeśa and many similar deities, are worshiped by men in the mode of passion, urged on by the desire for material enjoyment. But those who are actually situated in the mode of goodness (sattva-guṇa) of material nature worship only viṣṇu-tattvas. Viṣṇu-tattvas are represented by various names and forms, such as Nārāyaṇa, Dāmodara, Vāmana, Govinda and Adhokṣaja.

The qualified brāhmaṇas worship the viṣṇu-tattvas represented by the śālagrāma-śilā, and some of the higher castes like the kṣatriyas and vaiśyas also generally worship the viṣṇu-tattvas.

Highly qualified brāhmaṇas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other demigods, even though they may look ghastly, like Kāla-bhairava or Mahākālī. They know very well that those horrible features of the Supreme Lord are all different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they concentrate only on the forms of Viṣṇu because they are serious about liberation from the material conditions. The demigods, even to the stage of Brahmā, the supreme of all the demigods, cannot offer liberation to anyone. Hiraṇyakaśipu underwent a severe type of penance to become eternal in life, but his worshipful deity, Brahmā, could not satisfy him with such blessings. Therefore Viṣṇu, and none else, is called mukti-pāda, or the Personality of Godhead who can bestow upon us mukti, liberation. The demigods, being like other living entities in the material world, are all liquidated at the time of the annihilation of the material structure. They are themselves unable to get liberation, and what to speak of giving liberation to their devotees. The demigods can award the worshipers some temporary benefit only, and not the ultimate one.

It is for this reason only that candidates for liberation deliberately reject the worship of the demigods, although they have no disrespect for any one of them.

TEXT 27

rajas-tamaḥ-prakṛtayaḥ

sama-śīlā bhajanti vai

pitṛ-bhūta-prajeśādīn

śriyaiśvarya-prajepsavaḥ

SYNONYMS

rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; prakṛtayaḥ-of that mentality; sama-śīlāḥ-of the same categories; bhajanti-do worship; vai-actually; pitṛ-the forefathers; bhūta-other living beings; prajeśa-ādīn-controllers of cosmic administration; śriyā-enrichment; aiśvarya-wealth and power; prajā-progeny; īpsavaḥ-so desiring.

Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. In the Bhagavad-gītā (7.20,23) it is clearly said that those who are mad after material enjoyment approach the different demigods for temporary benefits, which are meant for men with a poor fund of knowledge. We should never desire to increase the depth of material enjoyment. Material enjoyment should be accepted only up to the point of the bare necessities of life and not more or less than that. To accept more material enjoyment means to bind oneself more and more to the miseries of material existence. More wealth, more women and false aristocracy are some of the demands of the materially disposed man because he has no information of the benefit derived from Viṣṇu worship. By Viṣṇu worship one can derive benefit in this life as well as in life after death. Forgetting these principles, foolish people who are after more wealth, more wives and more children worship various demigods. The aim of life is to end the miseries of life and not to increase them.

For material enjoyment there is no need to approach the demigods. The demigods are but servants of the Lord. As such, they are duty-bound to supply necessities of life in the form of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of one's hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in God in the proper way, and that will lead one gradually on the progressive march back to Godhead.

Lord Śrī Kṛṣṇa, when He was personally present at Vrajadhāma, stopped the worship of the demigod Indra and advised the residents of Vraja to worship by their business and to have faith in God. Worshiping the multidemigods for material gain is practically a perversity of religion. This sort of religious activity has been condemned in the very beginning of the Bhāgavatam as kaitava-dharma. There is only one religion in the world to be followed by one and all, and that is the Bhāgavata-dharma, or the religion which teaches one to worship the Supreme Personality of Godhead and no one else.

TEXTS 28-29

vāsudeva-parā vedā

vāsudeva-parā makhāḥ

vāsudeva-parā yogā

vāsudeva-parāḥ kriyāḥ

vāsudeva-paraṁ jñānaṁ

vāsudeva-paraṁ tapaḥ

vāsudeva-paro dharmo

vāsudeva-parā gatiḥ

SYNONYMS

vāsudeva-the Personality of Godhead; parāḥ-the ultimate goal; vedāḥ-revealed scriptures; vāsudeva-the Personality of Godhead; parāḥ-for worshiping; makhāḥ-sacrifices; vāsudeva-the Personality of Godhead; parāḥ-the means of attaining; yogāḥ-mystic paraphernalia; vāsudeva-the Personality of Godhead; parāḥ-under His control; kriyāḥ-fruitive activities; vāsudeva-the Personality of Godhead; param-the supreme; jñānam-knowledge; vāsudeva-the Personality of Godhead; param-best; tapaḥ-austerity; vāsudeva-the Personality of Godhead; paraḥ-superior quality; dharmaḥ-religion; vāsudeva-the Personality of Godhead; parāḥ-ultimate; gatiḥ-goal of life.

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

That Śrī Kṛṣṇa, the Personality of Godhead, is the only object of worship is confirmed in these two ślokas. In the Vedic literature there is the same objective: establishing one's relationship and ultimately reviving our lost loving service unto Him. That is the sum and substance of the Vedas. In the Bhagavad-gītā the same theory is confirmed by the Lord in His own words: the ultimate purpose of the Vedas is to know Him only. All the revealed scriptures are prepared by the Lord through His incarnation in the body of Śrīla Vyāsadeva just to remind the fallen souls, conditioned by material nature, of Śrī Kṛṣṇa, the Personality of Godhead. No demigod can award freedom from material bondage. That is the verdict of all the Vedic literatures. Impersonalists who have no information of the Personality of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living beings, and for this act such impersonalists get freedom from material bondage only with great difficulty. They can surrender unto Him only after many, many births in the culture of transcendental knowledge.

One may argue that the Vedic activities are based on sacrificial ceremonies. That is true. But all such sacrifices are also meant for realizing the truth about Vāsudeva. Another name of Vāsudeva is Yajña (sacrifice), and in the Bhagavad-gītā it is clearly stated that all sacrifices and all activities are to be conducted for the satisfaction of Yajña, or Viṣṇu, the Personality of Godhead. This is the case also with the yoga systems. Yoga means to get into touch with the Supreme Lord. The process, however, includes several bodily features such as āsana, dhyāna, prāṇāyāma and meditation, and all of them are meant for concentrating upon the localized aspect of Vāsudeva represented as Paramātmā. Paramātmā realization is but partial realization of Vāsudeva, and if one is successful in that attempt, one realizes Vāsudeva in full. But by ill luck most yogīs are stranded by the powers of mysticism achieved through the bodily process. Ill-fated yogīs are given a chance in the next birth by being placed in the families of good learned brāhmaṇas or in the families of rich merchants in order to execute the unfinished task of Vāsudeva realization. If such fortunate brāhmaṇas and sons of rich men properly utilize the chance, they can easily realize Vāsudeva by good association with saintly persons. Unfortunately, such preferred persons are captivated again by material wealth and honor, and thus they practically forget the aim of life.

This is also so for the culture of knowledge. According to Bhagavad-gītā there are eighteen items in culturing knowledge. By such culture of knowledge one becomes gradually prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge one becomes unattached to hearth and home and becomes conscious of the miseries due to death, birth, old age and disease. And all culture of knowledge culminates in devotional service to the Personality of Godhead, Vāsudeva. Therefore, Vāsudeva is the ultimate aim in culturing all different branches of knowledge. Culture of knowledge leading one to the transcendental plane of meeting Vāsudeva is real knowledge. physical knowledge in its various branches is condemned in the Bhagavad-gītā as ajñāna, or the opposite of real knowledge. The ultimate aim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the threefold miseries. So prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Vāsudeva.

The same applies to all kinds of austerities. Tapasya means voluntary acceptance of bodily pains to achieve some higher end of life. Rāvaṇa and Hiraṇyakaśipu underwent a severe type of bodily torture to achieve the end of sense gratification. Sometimes modern politicians also undergo severe types of austerities to achieve some political end. This is not actually tapasya. One should accept voluntary bodily inconvenience for the sake of knowing Vāsudeva because that is the way of real austerities. Otherwise all forms of austerities are classified as modes of passion and ignorance. passion and ignorance cannot end the miseries of life. Only the mode of goodness can mitigate the threefold miseries of life. Vasudeva and Devakī, the so-called father and mother of Lord Kṛṣṇa, underwent penances to get Vāsudeva as their son. Lord Śrī Kṛṣṇa is the father of all living beings (Bg. 14.4). Therefore He is the original living being of all other living beings. He is the original eternal enjoyer amongst all other enjoyers. Therefore no one can be His begetting father, as the ignorant may think. Lord Śrī Kṛṣṇa agreed to become the son of Vasudeva and Devakī upon being pleased with their severe austerities. Therefore if any austerities have to be done, they must be done to achieve the end of knowledge, Vāsudeva.

Vāsudeva is the original Personality of Godhead Lord Śrī Kṛṣṇa. As explained before, the original Personality of Godhead expands Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies inferior in quality. They are explained in the Bhagavad-gītā (7.4-6) as the parā and the aparā prakṛtis. So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take place via the external energies are inferior forms. The living entities are also His expansions. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and activities should be aimed at changing the quality of the influence that is acting upon us. For the present, we are all being controlled by the external energy of the Lord, and just to change the quality of the influence, we must endeavor to cultivate spiritual energy. In the Bhagavad-gītā it is said that those who are mahātmās, or those whose minds have been so broadened as to be engaged in the service of Lord Kṛṣṇa, are under the influence of the internal potency, and the effect is that such broadminded living beings are constantly engaged in the service of the Lord without deviation. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowledge. Everyone should at once engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different hands of the Lord for creation, maintenance or destruction of the material world. There are innumerable powerful demigods who look over the external management of the material world. They are all different assisting hands of Lord Vāsudeva. Even Lord Śiva and Lord Brahmā are included in the list of demigods, but Lord Viṣṇu, or Vāsudeva, is always transcendentally situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes. The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes in the prison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison house, as the Lord is always transcendental to the laws of the material world.

TEXT 30

sa evedaṁ sasarjāgre

bhagavān ātma-māyayā

sad-asad-rūpayā cāsau

guṇamayāguṇo vibhuḥ

SYNONYMS

saḥ-that; eva-certainly; idam-this; sasarja-created; agre-before; bhagavān-the Personality of Godhead; ātma-māyayā-by His personal potency; sat-the cause; asat-the effect; rūpayā-by forms; ca-and; asau-the same Lord; guṇa-maya-in the modes of material nature; aguṇaḥ-transcendental; vibhuḥ-the Absolute.

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

The position of the Lord is always transcendental because the causal and effectual energies required for the creation of the material world were also created by Him. He is unaffected, therefore, by the qualities of the material modes. His existence, form, activities and paraphernalia all existed before the material creation.* He is all-spiritual and has nothing to do with the qualities of the material world, which are qualitatively distinct from the spiritual qualities of the Lord.

TEXT 31

tayā vilasiteṣv eṣu

guṇeṣu guṇavān iva

antaḥ-praviṣṭa ābhāti

vijñānena vijṛmbhitaḥ

SYNONYMS

tayā-by them; vilasiteṣu-although in the function; eṣu-these; guṇeṣu-the modes of material nature; guṇavān-affected by the modes; iva-as if; antaḥ-within; praviṣṭaḥ-entered into; ābhāti-appears to be; vijñānena-by transcendental consciousness; vijṛmbhitaḥ-fully enlightened.

After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened in His transcendental position.

The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramātmā and eternal friend of the living entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental position without being affected by the material atmosphere. In the Vedic literatures (śruti) it is said that there are two birds in one tree.
dvā suparṇā sayujā sakhāyā
samānaṁ vṛkṣaṁ pariṣasvajāte
tayor anyaḥ pippalaṁ svādv atty
anaśnann anyo 'bhicākaśīti

(Muṇḍaka Upaṇiṣad 3.1.1)* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of the material conditions, but the Lord (Paramātmā) is always full in transcendental knowledge. That is the difference between the Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the Paramātmā, or the Supersoul, is the controller of the material energy.

TEXT 32

yathā hy avahito vahnir

dāruṣv ekaḥ sva-yoniṣu

nāneva bhāti viśvātmā

bhūteṣu ca tathā pumān

SYNONYMS

yathā-as much as; hi-exactly like; avahitaḥ-surcharged with; vahniḥ-fire; dāruṣu-in wood; ekaḥ-one; sva-yoniṣu-the source of manifestation; nānā iva-like different entities; bhāti-illuminates; viśva-ātmā-the Lord as Paramātmā; bhūteṣu-in the living entities; ca-and; tathā-in the same way; pumān-the Absolute Person.

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

Lord Vāsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron, etc., are all different effects of the Paramātmā feature of the Lord. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the presence of the Lord as Paramātmā can be felt by the process of legitimate hearing and chanting of the transcendental subjects which are especially treated in the Vedic literatures like the Upaniṣads and Vedānta. Śrīmad-Bhāgavatam is the bona fide explanation of these Vedic literatures. The Lord can be realized through the aural reception of the transcendental message, and that is the only way to experience the transcendental subject. As fire is kindled from wood by another fire, the divine consciousness of man can similarly be kindled by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual messages injected through the receptive ear. Therefore one is required to approach the proper spiritual master with receptive ears only, and thus divine existence is gradually realized. The difference between animality and humanity lies in this process only. A human being can hear properly, whereas an animal cannot.

TEXT 33

asau guṇamayair bhāvair

bhūta-sūkṣmendriyātmabhiḥ

sva-nirmiteṣu nirviṣṭo

bhuṅkte bhūteṣu tad-guṇān

SYNONYMS

asau-that Paramātmā; guṇa-mayaiḥ-influenced by the modes of nature; bhāvaiḥ-naturally; bhūta-created; sūkṣma-subtle; indriya-senses; ātmabhiḥ-by the living beings; sva-nirmiteṣu-in His own creation; nirviṣṭaḥ-entering; bhuṅkte-causes to enjoy; bhūteṣu-in the living entities; tat-guṇān-those modes of nature.

The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

There are 8,400,000 species of living beings beginning from the highest intellectual being, Brahmā, down to the insignificant ant, and all of them are enjoying the material world according to the desires of the subtle mind and gross material body. The gross material body is based on the conditions of the subtle mind, and the senses are created according to the desire of the living being. The Lord as Paramātmā helps the living being to get material happiness because the living being is helpless in all respects in obtaining what he desires. He proposes, and the Lord disposes. In another sense, the living beings are parts and parcels of the Lord. They are therefore one with the Lord. In the Bhagavad-gītā the living beings in all varieties of bodies have been claimed by the Lord as His sons. The sufferings and enjoyments of the sons are indirectly the sufferings and enjoyments of the father. Still the father is not in any way affected directly by the suffering and enjoyment of the sons. He is so kind that He constantly remains with the living being as Paramātmā and always tries to convert the living being towards the real happiness.

TEXT 34

bhāvayaty eṣa sattvena

lokān vai loka-bhāvanaḥ

līlāvatārānurato

deva-tiryaṅ-narādiṣu

SYNONYMS

bhāvayati-maintains; eṣaḥ-all these; sattvena-in the mode of goodness; lokān-all over the universe; vai-generally; loka-bhāvanaḥ-the master of all the universes; līlā-pastimes; avatāra-incarnation; anurataḥ-assuming the role; deva-the demigods; tiryak-lower animals; nara-ādiṣu-in the midst of human beings.

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

There are innumerable material universes, and in each and every universe there are innumerable planets inhabited by different grades of living entities in different modes of nature. The Lord (Viṣṇu) incarnates Himself in each and every one of them and in each and every type of living society. He manifests His transcendental pastimes amongst them just to create the desire to go back to Godhead. The Lord does not change His original transcendental position, but He appears to be differently manifested according to the particular time, circumstances and society.

Sometimes He incarnates Himself or empowers a suitable living being to act for Him, but in either case the purpose is the same: the Lord wants the suffering living being to go back home, back to Godhead. The happiness which the living beings are hankering for is not to be found within any corner of the innumerable universes and material planets. The eternal happiness which the living being wants is obtainable in the kingdom of God, but the forgetful living beings under the influence of the material modes have no information of the kingdom of God. The Lord, therefore, comes to propagate the message of the kingdom of God, either personally as an incarnation or through His bona fide representative as the good son of God. Such incarnations or sons of God are not making propaganda for going back to Godhead only within the human society. Their work is also going on in all types of societies, amongst demigods and those other than human beings.

Thus end the Bhaktivedanta purports of the First Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Divinity and Divine Service."

Chapter Three

Kṛṣṇa Is the Source of All Incarnations

TEXT 1

sūta uvāca

jagṛhe pauruṣaṁ rūpaṁ

bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam

ādau loka-sisṛkṣayā

SYNONYMS

sūtaḥ uvāca-Sūta said; jagṛhe-accepted; pauruṣam-plenary portion as the puruṣa incarnation; rūpam-form; bhagavān-the Personality of Godhead; mahat-ādibhiḥ-with the ingredients of the material world; sambhūtam-thus there was the creation of; ṣoḍaśa-kalam-sixteen primary principles; ādau-in the beginning; loka-the universes; sisṛkṣayā-on the intention of creating.

Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

The Bhagavad-gītā states that the Personality of Godhead Śrī Kṛṣṇa maintains these material universes by extending His plenary expansions. So this puruṣa form is the confirmation of the same principle. The original Personality of Godhead Vāsudeva, or Lord Kṛṣṇa, who is famous as the son of King Vasudeva or King Nanda, is full with all opulences, all potencies, all fame, all beauty, all knowledge and all renunciation. Part of His opulences are manifested as impersonal Brahman, and part of His opulences are manifested as Paramātmā. This puruṣa feature of the same Personality of Godhead Śrī Kṛṣṇa is the original Paramātmā manifestation of the Lord. There are three puruṣa features in the material creation, and this form, who is known as the Kāraṇodakaśāyī Viṣṇu, is the first of the three. The others are known as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu, which we shall know one after another. The innumerable universes are generated from the skin holes of this Kāraṇodakaśāyī Viṣṇu, and in each one of the universes the Lord enters as Garbhodakaśāyī Viṣṇu.

In the Bhagavad-gītā it is also mentioned that the material world is created at certain intervals and then again destroyed. This creation and destruction is done by the supreme will because of the conditioned souls, or the nitya-baddha living beings. The nitya-baddha, or the eternally conditioned souls, have the sense of individuality or ahaṅkāra, which dictates them sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living beings are predominated enjoyers. But the eternally conditioned souls, forgetful of this constitutional position, have strong aspirations to enjoy. The chance to enjoy matter is given to the conditioned souls in the material world, and side by side they are given the chance to understand their real constitutional position. Those fortunate living entities who catch the truth and surrender unto the lotus feet of Vāsudeva after many, many births in the material world join the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After this, such fortunate living entities need not come again within the occasional material creation. But those who cannot catch the constitutional truth are again merged into the mahat-tattva at the time of the annihilation of the material creation. When the creation is again set up, this mahat-tattva is again let loose. This mahat-tattva contains all the ingredients of the material manifestations, including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts, namely the five gross material elements and the eleven working instruments or senses. It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the vast, unlimited spiritual sky, and the part which is thus covered by the mahat-tattva is called the material sky. This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes are collectively produced by the Kāraṇodakaśāyī Viṣṇu, called also the Mahā-Viṣṇu, who simply throws His glance to impregnate the material sky.

TEXT 2

yasyāmbhasi śayānasya

yoga-nidrāṁ vitanvataḥ

nābhi-hradāmbujād āsīd

brahmā viśva-sṛjāṁ patiḥ

SYNONYMS

yasya-whose; ambhasi-in the water; śayānasya-lying down; yoga-nidrām-sleeping in meditation; vitanvataḥ-ministering; nābhi-navel; hrada-out of the lake; ambujāt-from the lotus; āsīt-was manifested; brahmā-the grandfather of the living beings; viśva-the universe; sṛjām-the engineers; patiḥ-master.

A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

The first puruṣa is the Kāraṇodakaśāyī Viṣṇu. From His skin holes innumerable universes have sprung up. In each and every universe, the puruṣa enters as the Garbhodakaśāyī Viṣṇu. He is lying within the half of the universe which is full with the water of His body. And from the navel of Garbhodakaśāyī Viṣṇu has sprung the stem of the lotus flower, the birthplace of Brahmā, who is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and the topmost system is called Brahmaloka or Satyaloka. Downwards from the earthly planetary system there are seven lower planetary systems inhabited by the asuras and similar other materialistic living beings.

From Garbhodakaśāyī Viṣṇu there is expansion of the Kṣīrodakaśāyī Viṣṇu, who is the collective Paramātmā of all living beings. He is called Hari, and from Him all incarnations within the universe are expanded.

Therefore, the conclusion is that the puruṣa-avatāra is manifested in three features - first the Kāraṇodakaśāyī who creates aggregate material ingredients in the mahat-tattva, second the Garbhodakaśāyī who enters in each and every universe, and third the Kṣīrodakaśāyī Viṣṇu who is the Paramātmā of every material object, organic or inorganic. One who knows these plenary features of the Personality of Godhead knows Godhead properly, and thus the knower becomes freed from the material conditions of birth, death, old age and disease, as it is confirmed in Bhagavad-gītā, In this śloka the subject matter of Mahā-Viṣṇu is summarized. The Mahā-Viṣṇu lies down in some part of the spiritual sky by His own free will. Thus He lies on the ocean of kāraṇa, from where He glances over His material nature, and the mahat-tattva is at once created. Thus electrified by the power of the Lord, the material nature at once creates innumerable universes, just as in due course a tree decorates itself with innumerable grown fruits. The seed of the tree is sown by the cultivator, and the tree or creeper in due course becomes manifested with so many fruits. Nothing can take place without a cause. The Kāraṇa Ocean is therefore called the Causal Ocean. Kāraṇa means "causal." We should not foolishly accept the atheistic theory of creation. The description of the atheists is given in the Bhagavad-gītā. The atheist does not believe in the creator, but he cannot give a good theory to explain the creation. Material nature has no power to create without the power of the puruṣa, just as a prakṛti, or woman, cannot produce a child without the connection of a puruṣa, or man. The puruṣa impregnates, and the prakṛti delivers. We should not expect milk from the fleshy bags on the neck of a goat, although they look like breastly nipples. Similarly, we should not expect any creative power from the material ingredients; we must believe in the power of the puruṣa, who impregnates prakṛti, or nature. Because the Lord wished to lie down in meditation, the material energy created innumerable universes at once, in each of them the Lord lay down, and thus all the planets and the different paraphernalia were created at once by the will of the Lord. The Lord has unlimited potencies, and thus He can act as He likes by perfect planning, although personally He has nothing to do. No one is greater than or equal to Him. That is the verdict of the Vedas.

TEXT 3

yasyāvayava-saṁsthānaiḥ

kalpito loka-vistaraḥ

tad vai bhagavato rūpaṁ

viśuddhaṁ sattvam ūrjitam

SYNONYMS

yasya-whose; avayava-bodily expansion; saṁsthānaiḥ-situated in; kalpitaḥ-is imagined; loka-planets of inhabitants; vistaraḥ-various; tat vai-but that is; bhagavataḥ-of the Personality of Godhead; rūpam-form; viśuddham-purely; sattvam-existence; ūrjitam-excellence.

It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

The conception of the virāṭ-rūpa or viśva-rūpa of the Supreme Absolute Truth is especially meant for the neophyte who can hardly think of the transcendental form of the Personality of Godhead. To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.

TEXT 4

paśyanty ado rūpam adabhra-cakṣuṣā

sahasra-pādoru-bhujānanādbhutam

sahasra-mūrdha-śravaṇākṣi-nāsikaṁ

sahasra-mauly-ambara-kuṇḍalollasat

SYNONYMS

paśyanti-see; adaḥ-the form of the puruṣa; rūpam-form; adabhra-perfect; cakṣuṣā-by the eyes; sahasra-pāda-thousands of legs; ūru-thighs; bhuja-ānana-hands and faces; adbhutam-wonderful; sahasra-thousands of; mūrdha-heads; śravaṇa-ears; akṣi-eyes; nāsikam-noses; sahasra-thousands; mauli-garlands; ambara-dresses; kuṇḍala-earrings; ullasat-all glowing.

The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

With our present materialized senses we cannot perceive anything of the transcendental Lord. Our present senses are to be rectified by the process of devotional service, and then the Lord Himself becomes revealed to us. In the Bhagavad-gītā it is confirmed that the transcendental Lord can be perceived only by pure devotional service. So it is confirmed in the Vedas that only devotional service can lead one to the side of the Lord and that only devotional service can reveal Him. In the Brahma-saṁhitā also it is said that the Lord is always visible to the devotees whose eyes have been anointed with the tinge of devotional service. So we have to take information of the transcendental form of the Lord from persons who have actually seen Him with perfect eyes smeared with devotional service. In the material world also we do not always see things with our own eyes; we sometimes see through the experience of those who have actually seen or done things. If that is the process for experiencing a mundane object, it is more perfectly applicable in matters transcendental. So only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms. He is formless to the neophytes, but He is in transcendental form to the expert servitor.

TEXT 5

etan nānāvatārāṇāṁ

nidhānaṁ bījam avyayam

yasyāṁśāṁśena sṛjyante

deva-tiryaṅ-narādayaḥ

SYNONYMS

etat-this (form); nānā-multifarious; avatārāṇām-of the incarnations; nidhānam-source; bījam-seed; avyayam-indestructible; yasya-whose; aṁśa-plenary portion; aṁśena-part of the plenary portion; sṛjyante-create; deva-demigods; tiryak-animals; nara-ādayaḥ-human beings and others.

This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

The puruṣa, after creating innumerable universes in the mahat-tattva, entered in each of them as the second puruṣa, Garbhodakaśāyī Viṣṇu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid Himself down on the same water. This water is called Garbhodaka. Then from His navel the stem of the lotus flower sprouted, and on the flower petals the birth of Brahmā, or the master engineer of the universal plan, took place. Brahmā became the engineer of the universe, and the Lord Himself took charge of the maintenance of the universe as Viṣṇu. Brahmā was generated from rajo-guṇa of prakṛti, or the mode of passion in nature, and Viṣṇu became the Lord of the mode of goodness. Viṣṇu, being transcendental to all the modes, is always aloof from materialistic affection. This has already been explained. From Brahmā there is Rudra (Śiva), who is in charge of the mode of ignorance or darkness. He destroys the whole creation by the will of the Lord. Therefore all three, namely Brahmā, Viṣṇu and Śiva, are incarnations of the Garbhodakaśāyī Viṣṇu. From Brahmā the other demigods like Dakṣa, Marīci, Manu and many others become incarnated to generate living entities within the universe. This Garbhodakaśāyī Viṣṇu is glorified in the Vedas in the hymns of Garbha-stuti, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakaśāyī Viṣṇu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Viṣṇu who is the plenary portion of the Garbhodakaśāyī Viṣṇu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Kṣīrodakaśāyī Viṣṇu. So the three features of the original puruṣa are thus understood. And all the incarnations within the universe are emanations from this Kṣīrodakaśāyī Viṣṇu.

In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called līlā incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature.

Lord Viṣṇu is nondifferent from the Personality of Godhead. Lord Śiva is in the marginal position between the Personality of Godhead and the living entities, or jīvas. Brahmā is always a jīva-tattva. The highest pious living being, or the greatest devotee of the Lord, is empowered with the potency of the Lord for creation, and he is called Brahmā. His power is like the power of the sun reflected in valuable stones and jewels. When there is no such living being to take charge of the post of Brahmā, the Lord Himself becomes a Brahmā and takes charge of the post.

Lord Śiva is not an ordinary living being. He is the plenary portion of the Lord, but because Lord Śiva is in direct touch with material nature, he is not exactly in the same transcendental position as Lord Viṣṇu. The difference is like that between milk and curd. Curd is nothing but milk, and yet it cannot be used in place of milk.

The next incarnations are the Manus. Within one day's duration of the life of Brahmā (which is calculated by our solar year as 4,300,000 x 1,000 years) there are fourteen Manus. Therefore there are 420 Manus in one month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years of his age, and therefore there are 5,040 x 100 or 504,000 Manus in the duration of Brahmā's life. There are innumerable universes, with one Brahmā in each of them, and all of them are created and annihilated during the breathing time of the puruṣa. Therefore one can simply imagine how many millions of Manus there are during one breath of the puruṣa.

The Manus who are prominent within this universe are as follows: Yajña as Svāyambhuva Manu, Vibhu as Svārociṣa Manu, Satyasena as Uttama Manu, Hari as Tāmasa Manu, Vaikuṇṭha as Raivata Manu, Ajita as Cākṣuṣa Manu, Vāmana as Vaivasvata Manu (the present age is under the Vaivasvata Manu), Sārvabhauma as Sāvarṇi Manu, Ṛṣabha as Dakṣasāvarṇi Manu, Viṣvaksena as Brahma-sāvarṇi Manu, Dharmasetu as Dharma-sāvarṇi Manu, Sudhāmā as Rudra-sāvarṇi Manu, Yogeśvara as Deva-sāvarṇi Manu, and Bṛhadbhānu as Indra-sāvarṇi Manu. These are the names of one set of fourteen Manus covering 4,300,000,000 solar years as described above.

Then there are the yugāvatāras, or the incarnations of the millennia. The yugas are known as Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. The incarnations of each yuga are of different color. The colors are white, red, black and yellow. In the Dvāpara-yuga, Lord Kṛṣṇa in black color appeared, and in the Kali-yuga Lord Caitanya in yellow color appeared.

So all the incarnations of the Lord are mentioned in the revealed scriptures. There is no scope for an imposter to become an incarnation, for an incarnation must be mentioned in the śāstras. An incarnation does not declare Himself to be an incarnation of the Lord, but great sages agree by the symptoms mentioned in the revealed scriptures. The features of the incarnation and the particular type of mission which He has to execute are mentioned in the revealed scriptures.

Apart from the direct incarnations, there are innumerable empowered incarnations. They are also mentioned in the revealed scriptures. Such incarnations are directly as well as indirectly empowered. When they are directly empowered they are called incarnations, but when they are indirectly empowered they are called vibhūtis. Directly empowered incarnations are the Kumāras, Nārada, Pṛthu, Śeṣa, Ananta, etc. As far as vibhūtis are concerned, they are very explicitly described in the Bhagavad-gītā in the Vibhūti-yoga chapter. And for all these different types of incarnations, the fountainhead is the Garbhodakaśāyī Viṣṇu.

TEXT 6

sa eva prathamaṁ devaḥ

kaumāraṁ sargam āśritaḥ

cacāra duścaraṁ brahmā

brahmacaryam akhaṇḍitam

SYNONYMS

saḥ-that; eva-certainly; prathamam-first; devaḥ-Supreme Lord; kaumāram-named the Kumāras (unmarried); sargam-creation; āśritaḥ-under; cacāra-performed; duścaram-very difficult to do; brahmā-in the order of Brahman; brahmacaryam-under discipline to realize the Absolute (Brahman); akhaṇḍitam-unbroken.

First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

The creation of the material world is effected, maintained and then again annihilated at certain intervals. So there are different names of the creations in terms of the particular types of Brahmā, the father of the living beings in the creation. The Kumāras, as above mentioned, appeared in the Kaumāra creation of the material world, and to teach us the process of Brahman realization, they underwent a severe type of disciplinary action as bachelors. These Kumāras are empowered incarnations. And before executing the severe type of disciplinary actions, all of them became qualified brāhmaṇas. This example suggests that one must first acquire the qualifications of a brāhmaṇa, not simply by birth but also by quality, and then one can undergo the process of Brahman realization.

TEXT 7

dvitīyaṁ tu bhavāyāsya

rasātala-gatāṁ mahīm

uddhariṣyann upādatta

yajñeśaḥ saukaraṁ vapuḥ

SYNONYMS

dvitīyam-the second; tu-but; bhavāya-for the welfare; asya-of this earth; rasātala-of the lowest region; gatām-having gone; mahīm-the earth; uddhariṣyan-lifting; upādatta-established; yajñeśaḥ-the proprietor or the supreme enjoyer; saukaram-hoggish; vapuḥ-incarnation.

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

The indication is that for each and every incarnation of the Personality of Godhead, the particular function executed is also mentioned. There cannot be any incarnation without a particular function, and such functions are always extraordinary. They are impossible for any living being to perform. The incarnation of the boar was to take the earth out of Pluto's region of filthy matter. Picking up something from a filthy place is done by a boar, and the all-powerful Personality of Godhead displayed this wonder to the asuras, who had hidden the earth in such a filthy place. There is nothing impossible for the Personality of Godhead, and although He played the part of a boar, by the devotees He is worshiped, staying always in transcendence.

TEXT 8

tṛtīyam ṛṣi-sargaṁ vai

devarṣitvam upetya saḥ

tantraṁ sātvatam ācaṣṭa

naiṣkarmyaṁ karmaṇāṁ yataḥ

SYNONYMS

tṛtīyam-the third one; ṛṣi-sargam-the millennium of the ṛṣis; vai-certainly; devarṣitvam-incarnation of the ṛṣi amongst the demigods; upetya-having accepted; saḥ-he; tantram-exposition of the Vedas; sātvatam-which is especially meant for devotional service; ācaṣṭa-collected; naiṣkarmyam-nonfruitive; karmaṇām-of work; yataḥ-from which.

In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

The great Ṛṣi Nārada, who is an empowered incarnation of the Personality of Godhead, propagates devotional service all over the universe. All great devotees of the Lord all over the universe and in different planets and species of life are his disciples. Śrīla Vyāsadeva, the compiler of the Śrīmad-Bhāgavatam, is also one of his disciples. Nārada is the author of Nārada-pañcarātra, which is the exposition of the Vedas particularly for the devotional service of the Lord. This Nārada-pañcarātra trains the karmīs, or the fruitive workers, to achieve liberation from the bondage of fruitive work. The conditioned souls are mostly attracted by fruitive work because they want to enjoy life by the sweat of their own brows. The whole universe is full of fruitive workers in all species of life. The fruitive works include all kinds of economic development plans. But the law of nature provides that every action has its resultant reaction, and the performer of the work is bound up by such reactions, good or bad. The reaction of good work is comparative material prosperity, whereas the reaction of bad work is comparative material distress. But material conditions, either in so-called happiness or in so-called distress, are all meant ultimately for distress only. Foolish materialists have no information of how to obtain eternal happiness in the unconditional state. Śrī Nārada informs these foolish fruitive workers how to realize the reality of happiness. He gives direction to the diseased men of the world how one's present engagement can lead one to the path of spiritual emancipation. The physician directs the patient to take treated milk in the form of curd for his sufferings from indigestion due to his taking another milk preparation. So the cause of the disease and the remedy of the disease may be the same, but it must be treated by an expert physician like Nārada. The Bhagavad-gītā also gives the same solution of serving the Lord by the fruits of one's labor. That will lead one to the path of naiṣkarmya, or liberation.

TEXT 9

turye dharma-kalā-sarge

nara-nārāyaṇāv ṛṣī

bhūtvātmopaśamopetam

akarod duścaraṁ tapaḥ

SYNONYMS

turye-in the fourth of the line; dharma-kalā-wife of Dharmarāja; sarge-being born of; nara-nārāyaṇau-named Nara and Nārāyaṇa; ṛṣī-sages; bhūtvā-becoming; ātma-upaśama-controlling the senses; upetam-for achievement of; akarot-undertook; duścaram-very strenuous; tapaḥ-penance.

In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

As King Ṛṣabha advised His sons, tapasya, or voluntary acceptance of penance for realization of the transcendence, is the only duty of the human being; it was so done by the Lord Himself in an exemplary manner to teach us. The Lord is very kind to the forgetful souls. He therefore comes Himself and leaves behind necessary instructions and also sends His good sons as representatives to call all the conditioned souls back to Godhead. Recently, within the memory of everyone, Lord Caitanya also appeared for the same purpose: to show special favor to fallen souls of this age of iron industry. The incarnation of Nārāyaṇa is worshiped still at Badarī-nārāyaṇa, on the range of the Himalayas.

TEXT 10

pañcamaḥ kapilo nāma

siddheśaḥ kāla-viplutam

provācāsuraye sāṅkhyaṁ

tattva-grāma-vinirṇayam

SYNONYMS

pañcamaḥ-the fifth one; kapilaḥ-Kapila; nāma-of the name; siddheśaḥ-the foremost amongst the perfect; kāla-time; viplutam-lost; provāca-said; āsuraye-unto the brāhmaṇa named Āsuri; sāṅkhyam-metaphysics; tattva-grāma-the sum total of the creative elements; vinirṇayam-exposition.

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.

The sum total of the creative elements is twenty-four in all. Each and every one of them is explicitly explained in the system of Sāṅkhya philosophy. Sāṅkhya philosophy is generally called metaphysics by the European scholars. The etymological meaning of sāṅkhya is "that which explains very lucidly by analysis of the material elements." This was done for the first time by Lord Kapila, who is said herein to be the fifth in the line of incarnations.

TEXT 11

ṣaṣṭham atrer apatyatvaṁ

vṛtaḥ prāpto 'nasūyayā

ānvīkṣikīm alarkāya

prahlādādibhya ūcivān

SYNONYMS

ṣaṣṭham-the sixth one; atreḥ-of Atri; apatyatvam-sonship; vṛtaḥ-being prayed for; prāptaḥ-obtained; anasūyayā-by Anasūyā; ānvīkṣikīm-on the subject of transcendence; alarkāya-unto Alarka; prahlāda-ādibhyaḥ-unto Prahlāda and others; ūcivān-spoke.

The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].

The Lord incarnated Himself as Dattātreya, the son of Ṛṣi Atri and Anasūyā. The history of the birth of Dattātreya as an incarnation of the Lord is mentioned in the Brahmāṇḍa Purāṇa in connection with the story of the devoted wife. It is said there that Anasūyā, the wife of Ṛṣi Atri, prayed before the Lords Brahmā, Viṣṇu and Śiva as follows: "My lords, if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I pray that you combine together to become my son." This was accepted by the lords, and as Dattātreya the Lord expounded the philosophy of the spirit soul and especially instructed Alarka, Prahlāda, Yadu, Haihaya, etc.

TEXT 12

tataḥ saptama ākūtyāṁ

rucer yajño 'bhyajāyata

sa yāmādyaiḥ sura-gaṇair

apāt svāyambhuvāntaram

SYNONYMS

tataḥ-after that; saptame-the seventh in the line; ākūtyām-in the womb of Ākūti; ruceḥ-by Prajāpati Ruci; yajñaḥ-the Lord's incarnation as Yajña; abhyajāyata-advented; saḥ-He; yāma-ādyaiḥ-with Yāma and others; sura-gaṇaiḥ-with demigods; apāt-ruled; svāyambhuva-antaram-the change of the period of Svāyambhuva Manu.

The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yama.

The administrative posts occupied by the demigods for maintaining the regulations of the material world are offered to the highly elevated pious living beings. When there is a scarcity of such pious living beings, the Lord incarnates Himself as Brahmā, Prajāpati, Indra, etc., and takes up the charge. During the period of Svāyambhuva Manu (the present period is of Vaivasvata Manu) there was no suitable living being who could occupy the post of Indra, the King of the Indraloka (heaven) planet. The Lord Himself at that time became Indra. Assisted by His own sons like Yama and other demigods, Lord Yajña ruled the administration of the universal affairs.

TEXT 13

aṣṭame merudevyāṁ tu

nābher jāta urukramaḥ

darśayan vartma dhīrāṇāṁ

sarvāśrama-namaskṛtam

SYNONYMS

aṣṭame-the eighth of the incarnations; merudevyām tu-in the womb of Merudevī, the wife of; nābheḥ-King Nābhi; jātaḥ-took birth; urukramaḥ-the all-powerful Lord; darśayan-by showing; vartma-the way; dhīrāṇām-of the perfect beings; sarva-all; āśrama-orders of life; namaskṛtam-honored by.

The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

The society of human being is naturally divided into eight by orders and statuses of life-the four divisions of occupation and four divisions of cultural advancement. The intelligent class, the administrative class, the productive class and the laborer class are the four divisions of occupation. And the student life, the householder's life, retired life and renounced life are the four statuses of cultural advancement towards the path of spiritual realization. Out of these, the renounced order of life, or the order of sannyāsa, is considered the highest of all, and a sannyāsī is constitutionally the spiritual master for all the orders and divisions. In the sannyāsa order also there are four stages of upliftment toward perfection. These stages are called kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa. The paramahaṁsa stage of life is the highest stage of perfection. This order of life is respected by all others. Mahārāja Ṛṣabha, the son of King Nābhi and Merudevī, was an incarnation of the Lord, and He instructed His sons to follow the path of perfection by tapasya, which sanctifies one's existence and enables one to attain the stage of spiritual happiness which is eternal and ever increasing. Every living being is searching after happiness, but no one knows where eternal and unlimited happiness is obtainable. Foolish men seek after material sense pleasure as a substitute for real happiness, but such foolish men forget that temporary so-called happiness derived from sense pleasures is also enjoyed by the dogs and hogs. No animal, bird or beast is bereft of this sense pleasure. In every species of life, including the human form of life, such happiness is immensely obtainable. The human form of life, however, is not meant for such cheap happiness. The human life is meant for attaining eternal and unlimited happiness by spiritual realization. This spiritual realization is obtained by tapasya, or undergoing voluntarily the path of penance and abstinence from material pleasure. Those who have been trained for abstinence in material pleasures are called dhīra, or men undisturbed by the senses. Only these dhīras can accept the orders of sannyāsa, and they can gradually rise to the status of the paramahaṁsa, which is adored by all members of society. King Ṛṣabha propagated this mission, and at the last stage He became completely aloof from the material bodily needs, which is a rare stage not to be imitated by foolish men, but to be worshiped by all.

TEXT 14

ṛṣibhir yācito bheje

navamaṁ pārthivaṁ vapuḥ

dugdhemām oṣadhīr viprās

tenāyaṁ sa uśattamaḥ

SYNONYMS

ṛṣibhiḥ-by the sages; yācitaḥ-being prayed for; bheje-accepted; navamam-the ninth one; pārthivam-the ruler of the earth; vapuḥ-body; dugdha-milking; imām-all these; oṣadhīḥ-products of the earth; viprāḥ-O brāhmaṇas; tena-by; ayam-this; saḥ-he; uśattamaḥ-beautifully attractive.

O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.

Before the advent of King Pṛthu, there was great havoc of maladministration due to the vicious life of the previous king, the father of Mahārāja Pṛthu. The intelligent class of men (namely the sages and the brāhmaṇas) not only prayed for the Lord to come down, but also dethroned the previous king. It is the duty of the king to be pious and thus look after the all-around welfare of the citizens. Whenever there is some negligence on the part of the king in discharging his duty, the intelligent class of men must dethrone him. The intelligent class of men, however, do not occupy the royal throne, because they have much more important duties for the welfare of the public. Instead of occupying the royal throne, they prayed for the incarnation of the Lord, and the Lord came as Mahārāja Pṛthu. Real intelligent men, or qualified brāhmaṇas, never aspire for political posts. Mahārāja Pṛthu excavated many produces from the earth, and thus not only did the citizens become happy to have such a good king, but the complete sight of the earth also became beautiful and attractive.

TEXT 15

rūpaṁ sa jagṛhe mātsyaṁ

cākṣuṣodadhi-samplave

nāvy āropya mahī-mayyām

apād vaivasvataṁ manum

SYNONYMS

rūpam-form; saḥ-He; jagṛhe-accepted; mātsyam-of a fish; cākṣuṣa-Cākṣuṣa; udadhi-water; samplave-inundation; nāvi-on the boat; āropya-keeping on; mahī-the earth; mayyām-drowned in; apāt-protected; vaivasvatam-Vaivasvata; manum-Manu, the father of man.

When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

According to Śrīpāda Śrīdhara Svāmī, the original commentator on the Bhāgavatam, there is not always a devastation after the change of every Manu. And yet this inundation after the period of Cākṣuṣa Manu took place in order to show some wonders to Satyavrata. But Śrī Jīva Gosvāmī has given definite proofs from authoritative scriptures (like Viṣṇu-dharmottara, Mārkaṇḍeya Purāṇa, Harivaṁśa, etc.) that there is always a devastation after the end of each and every Manu. Śrīla Viśvanātha Cakravartī has also supported Śrīla Jīva Gosvāmī, and he (Śrī Cakravartī) has also quoted from Bhāgavatāmṛta about this inundation after each Manu. Apart from this, the Lord, in order to show special favor to Satyavrata, a devotee of the Lord, in this particular period, incarnated Himself.

TEXT 16

surāsurāṇām udadhiṁ

mathnatāṁ mandarācalam

dadhre kamaṭha-rūpeṇa

pṛṣṭha ekādaśe vibhuḥ

SYNONYMS

sura-the theists; asurāṇām-of the atheists; udadhim-in the ocean; mathnatām-churning; mandarācalam-the Mandarācala Hill; dadhre-sustained; kamaṭha-tortoise; rūpeṇa-in the form of; pṛṣṭhe-shell; ekādaśe-the eleventh in the line; vibhuḥ-the great.

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

Once both the atheists and the theists were engaged in producing nectar from the sea so that all of them could become deathless by drinking it. At that time the Mandarācala Hill was used as the churning rod, and the shell of Lord Tortoise, the incarnation of Godhead, became the resting place (pivot) of the hill in the seawater.

TEXT 17

dhānvantaraṁ dvādaśamaṁ

trayodaśamam eva ca

apāyayat surān anyān

mohinyā mohayan striyā

SYNONYMS

dhānvantaram-the incarnation of Godhead named Dhanvantari; dvādaśamam-the twelfth in the line; trayodaśamam-the thirteenth in the line; eva-certainly; ca-and; apāyayat-gave to drink; surān-the demigods; anyān-others; mohinyā-by charming beauty; mohayan-alluring; striyā-in the form of a woman.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

TEXT 18

caturdaśaṁ nārasiṁhaṁ

bibhrad daityendram ūrjitam

dadāra karajair ūrāv

erakāṁ kaṭa-kṛd yathā

SYNONYMS

caturdaśam-the fourteenth in the line; nāra-siṁham-the incarnation of the Lord as half-man and half-lion; bibhrat-advented; daitya-indram-the king of the atheists; ūrjitam-strongly built; dadāra-bifurcated; karajaiḥ-by the nails; ūrau-on the lap; erakām-canes; kaṭa-kṛt-carpenter; yathā-just like.

In the fourteenth incarnation, the Lord appeared as Nṛsiṁha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

TEXT 19

pañcadaśaṁ vāmanakaṁ

kṛtvāgād adhvaraṁ baleḥ

pada-trayaṁ yācamānaḥ

pratyāditsus tri-piṣṭapam

SYNONYMS

pañcadaśam-the fifteenth in the line; vāmanakam-the dwarf brāhmaṇa; kṛtvā-by assumption of; agāt-went; adhvaram-arena of sacrifice; baleḥ-of King Bali; pada-trayam-three steps only; yācamānaḥ-begging; pratyāditsuḥ-willing at heart to return; tri-piṣṭapam-the kingdom of the three planetary systems.

In the fifteenth incarnation, the Lord assumed the form of a dwarf-brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

The Almighty God can bestow upon anyone the kingdom of the universe from a very small beginning, and similarly, He can take away the kingdom of the universe on the plea of begging a small piece of land.

TEXT 20

avatāre ṣoḍaśame

paśyan brahma-druho nṛpān

triḥ-sapta-kṛtvaḥ kupito

niḥ-kṣatrām akaron mahīm

SYNONYMS

avatāre-in the incarnation of the Lord; ṣoḍaśame-the sixteenth; paśyan-seeing; brahma-druhaḥ-disobedient to the orders of the brāhmaṇas; nṛpān-the kingly order; triḥ-sapta-thrice seven times; kṛtvaḥ-had done; kupitaḥ-being engaged; niḥ-negation; kṣatrām-the administrative class; akarot-did perform; mahīm-the earth.

In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].

The kṣatriyas, or the administrative class of men, are expected to rule the planet by the direction of the intelligent class of men, who give direction to the rulers in terms of the standard śāstras, or the books of revealed knowledge. The rulers carry on the administration according to that direction. Whenever there is disobedience on the part of the kṣatriyas, or the administrative class, against the orders of the learned and intelligent brāhmaṇas, the administrators are removed by force from the posts, and arrangement is made for better administration.

TEXT 21

tataḥ saptadaśe jātaḥ

satyavatyāṁ parāśarāt

cakre veda-taroḥ śākhā

dṛṣṭvā puṁso 'lpa-medhasaḥ

SYNONYMS

tataḥ-thereafter; saptadaśe-in the seventeenth incarnation; jātaḥ-advented; satyavatyām-in the womb of Satyavatī; parāśarāt-by Parāśara Muni; cakre-prepared; veda-taroḥ-of the desire tree of the Vedas; śākhāḥ-branches; dṛṣṭvā-be seeing; puṁsaḥ-the people in general; alpa-medhasaḥ-less intelligent.

Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

Originally the Veda is one. But Śrīla Vyāsadeva divided the original Veda into four, namely Sāma, Yajur, Ṛg, Atharva, and then again they were explained in different branches like the Purāṇas and the Mahābhārata. Vedic language and the subject matter are very difficult for ordinary men. They are understood by the highly intelligent and self-realized brāhmaṇas. But the present age of Kali is full of ignorant men. Even those who are born by a brāhmaṇa father are, in the present age, no better than the śūdras or the women. The twice-born men, namely the brāhmaṇas, kṣatriyas and vaiśyas, are expected to undergo a cultural purificatory process known as saṁskāras, but because of the bad influence of the present age the so-called members of the brāhmaṇa and other high-order families are no longer highly cultured. They are called the dvija-bandhus, or the friends and family members of the twice-born. But these dvija-bandhus are classified amongst the śūdras and the women. Śrīla Vyāsadeva divided the Vedas into various branches and subbranches for the sake of the less intelligent classes like the dvija-bandhus, śūdras and women.

TEXT 22

nara-devatvam āpannaḥ

sura-kārya-cikīrṣayā

samudra-nigrahādīni

cakre vīryāṇy ataḥ param

SYNONYMS

nara-human being; devatvam-divinity; āpannaḥ-having assumed the form of; sura-the demigods; kārya-activities; cikīrṣayā-for the purpose of performing; samudra-the Indian Ocean; nigraha-ādīni-controlling, etc.; cakre-did perform; vīryāṇi-superhuman prowess; ataḥ param-thereafter.

In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

The Personality of Godhead Śrī Rāma assumed the form of a human being and appeared on the earth for the purpose of doing some pleasing work for the demigods or the administrative personalities to maintain the order of the universe. Sometimes great demons and atheists like Rāvaṇa and Hiraṇyakaśipu and many others become very famous due to advancing material civilization by the help of material science and other activities with a spirit of challenging the established order of the Lord. For example, the attempt to fly to other planets by material means is a challenge to the established order. The conditions of each and every planet are different, and different classes of human beings are accommodated there for particular purposes mentioned in the codes of the Lord. But, puffed up by tiny success in material advancement, sometimes the godless materialists challenge the existence of God. Rāvaṇa was one of them, and he wanted to deport ordinary men to the planet of Indra (heaven) by material means without consideration of the necessary qualifications. He wanted a staircase to be built up directly reaching the heavenly planet so that people might not be required to undergo the routine of pious work necessary to enter that planet. He also wanted to perform other acts against the established rule of the Lord. He even challenged the authority of Śrī Rāma, the Personality of Godhead, and kidnapped His wife, Sītā. Of course Lord Rāma came to chastise this atheist, answering the prayer and desire of the demigods. He therefore took up the challenge of Rāvaṇa, and the complete activity is the subject matter of the Rāmāyaṇa. Because Lord Rāmacandra was the Personality of Godhead, He exhibited superhuman activities which no human being, including the materially advanced Rāvaṇa, could perform. Lord Rāmacandra prepared a royal road on the Indian Ocean with stones that floated on the water. The modern scientists have done research in the area of weightlessness, but it is not possible to bring in weightlessness anywhere and everywhere. But because weightlessness is the creation of the Lord by which He can make the gigantic planets fly and float in the air, He made the stones even within this earth to be weightless and prepared a stone bridge on the sea without any supporting pillar. That is the display of the power of God.

TEXT 23

ekonaviṁśe viṁśatime

vṛṣṇiṣu prāpya janmanī

rāma-kṛṣṇāv iti bhuvo

bhagavān aharad bharam

SYNONYMS

ekonaviṁśe-in the nineteenth; viṁśatime-in the twentieth also; vṛṣṇiṣu-in the Vṛṣṇi dynasty; prāpya-having obtained; janmanī-births; rāma-Balarāma; kṛṣṇau-Śrī Kṛṣṇa; iti-thus; bhuvaḥ-of the world; bhagavān-the Personality of Godhead; aharat-removed; bharam-burden.

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.

TEXT 24

tataḥ kalau sampravṛtte

sammohāya sura-dviṣām

buddho nāmnāñjana-sutaḥ

kīkaṭeṣu bhaviṣyati

SYNONYMS

tataḥ-thereafter; kalau-the age of Kali; sampravṛtte-having ensued; sammohāya-for the purpose of deluding; sura-the theists; dviṣām-those who are envious; buddhaḥ-Lord Buddha; nāmnā-of the name; añjana-sutaḥ-the son of Añjana; kīkaṭeṣu-in the province of Gayā (Bihar); bhaviṣyati-will take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjana, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayā (Bihar) as the son of Añjana, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gītā a comment has been made on such foolish scholars (avipaścitaḥ). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal killing. The animal killers are dangerous elements on the path going back to Godhead. There are two types of animal killers. The soul is also sometimes called the "animal" or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal killers.

Mahārāja Parīkṣit said that only the animal killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal killing as above mentioned. It is nonsensical to say that animal killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyāsīs have sprung up by the grace of Kali-yuga who preach animal killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiṁsā was propagated not only in India but also outside the country.

Technically Lord Buddha's philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviṣa, or the demons who are always envious of the devotees of Godhead, try to support cow killing or animal killing from the pages of the Vedas, and this is now being done by the modernized sannyāsīs. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiṣṇava ācārya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Śaṅkarācārya) to establish the authority of the Vedas. Therefore both Lord Buddha and Ācārya Śaṅkara paved the path of theism, and Vaiṣṇava ācāryas, specifically Lord Śrī Caitanya Mahāprabhu, led the people on the path towards a realization of going back to Godhead.

We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiṁsā cult.

Śrīmad-Bhāgavatam was composed just prior to the beginning of the age of Kali (about five thousand years ago), and Lord Buddha appeared about twenty-six hundred years ago. Therefore in the Śrīmad-Bhāgavatam Lord Buddha is foretold. Such is the authority of this clear scripture. There are many such prophecies, and they are being fulfilled one after another. They will indicate the positive standing of Śrīmad-Bhāgavatam, which is without trace of mistake, illusion, cheating and imperfection, which are the four flaws of all conditioned souls. The liberated souls are above these flaws; therefore they can see and foretell things which are to take place on distant future dates.

TEXT 25

athāsau yuga-sandhyāyāṁ

dasyu-prāyeṣu rājasu

janitā viṣṇu-yaśaso

nāmnā kalkir jagat-patiḥ

SYNONYMS

atha-thereafter; asau-the same Lord; yuga-sandhyāyām-at the conjunction of the yugas; dasyu-plunderers; prāyeṣu-almost all; rājasu-the governing personalities; janitā-will take His birth; viṣṇu-named Viṣṇu; yaśasaḥ-surnamed Yaśā; nāmnā-in the name of; kalkiḥ-the incarnation of the Lord; jagat-patiḥ-the Lord of the creation.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time the rulers of the earth will have degenerated into plunderers.

Here is another foretelling of the advent of Lord Kalki, the incarnation of Godhead. He is to appear at the conjunction of the two yugas, namely at the end of Kali-yuga and the beginning of Satya-yuga. The cycle of the four yugas, namely Satya, Tretā, Dvāpara and Kali, rotates like the calendar months. The present Kali-yuga lasts 432,000 years, out of which we have passed only 5,000 years after the Battle of Kurukṣetra and the end of the regime of King Parīkṣit. So there are 427,000 years balance yet to be finished. Therefore at the end of this period, the incarnation of Kalki will take place, as foretold in the Śrīmad-Bhāgavatam. The name of His father, Viṣṇu Yaśā, a learned brāhmaṇa, and the village Śambhala are also mentioned. As above mentioned, all these foretellings will prove to be factual in chronological order. That is the authority of Śrīmad-Bhāgavatam.

TEXT 26

avatārā hy asaṅkhyeyā

hareḥ sattva-nidher dvijāḥ

yathāvidāsinaḥ kulyāḥ

sarasaḥ syuḥ sahasraśaḥ

SYNONYMS

avatārāḥ-incarnations; hi-certainly; asaṅkhyeyāḥ-innumerable; hareḥ-of Hari, the Lord; sattva-nidheḥ-of the ocean of goodness; dvijāḥ-the brāhmaṇas; yathā-as it is; avidāsinaḥ-inexhaustible; kulyāḥ-rivulets; sarasaḥ-of vast lakes; syuḥ-are; sahasraśaḥ-thousands of.

O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, "My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee." This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu. There are many other places, both in the Bhāgavatam and in other scriptures, in which the incarnation of the Lord as Śrī Caitanya Mahāprabhu is explicitly mentioned. In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations, but the original source of all other incarnations. This will be clearly explained in the next śloka. So the Lord is the inexhaustible source for innumerable incarnations which are not always mentioned. But such incarnations are distinguished by specific extraordinary feats which are impossible to be performed by any living being. That is the general test to identify an incarnation of the Lord, directly and indirectly empowered. Some incarnations mentioned above are almost plenary portions. For instance, the Kumāras are empowered with transcendental knowledge. Śrī Nārada is empowered with devotional service. Mahārāja Pṛthu is an empowered incarnation with executive function. The Matsya incarnation is directly a plenary portion. So the innumerable incarnations of the Lord are manifested all over the universes constantly, without cessation, as water flows constantly from waterfalls.

TEXT 27

ṛṣayo manavo devā

manu-putrā mahaujasaḥ

kalāḥ sarve harer eva

saprajāpatayaḥ smṛtāḥ

SYNONYMS

ṛṣayaḥ-all the sages; manavaḥ-all the Manus; devāḥ-all the demigods; manu-putrāḥ-all the descendants of Manu; mahā-ojasaḥ-very powerful; kalāḥ-portion of the plenary portion; sarve-all collectively; hareḥ-of the Lord; eva-certainly; sa-prajāpatayaḥ-along with the Prajāpatis; smṛtāḥ-are known.

All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

Those who are comparatively less powerful are called vibhūti, and those who are comparatively more powerful are called āveśa incarnations.

TEXT 28

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ

mṛḍayanti yuge yuge

SYNONYMS

ete-all these; ca-and; aṁśa-plenary portions; kalāḥ-portions of the plenary portions; puṁsaḥ-of the Supreme; kṛṣṇaḥ-Lord Kṛṣṇa; tu-but; bhagavān-the Personality of Godhead; svayam-in person; indra-ari-the enemies of Indra; vyākulam-disturbed; lokam-all the planets; mṛḍayanti-gives protection; yuge yuge-in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means "one who descends." All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fames, all beauties, all knowledge and all renunciations. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.

For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord's nails. Similarly, Jāmadagnya displayed the Lord's power to kill all the disobedient kings powerfully situated in their respective states. The Lord's empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa's pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.

According to Śrīla Jīva Gosvāmī's statement, in accordance with authoritative sources, Lord Kṛṣṇa is the source of all other incarnations. It is not that Lord Kṛṣṇa has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Śrī Kṛṣṇa, and in the Bhagavad-gītā the Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza the word svayam is particularly mentioned to confirm that Lord Kṛṣṇa has no other source than Himself. Although in other places the incarnations are described as bhagavān because of their specific functions, nowhere are they declared to be the Supreme Personality. In this stanza the word svayam signifies the supremacy as the summum bonum.

The summum bonum Kṛṣṇa is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayaṁ-rūpa, svayam-prakāśa, tad-ekātmā, prābhava, vaibhava, vilāsa, avatāra, āveśa, and jīvas, all provided with innumerable energies just suitable to the respective persons and personalities. Learned scholars in transcendental subjects have carefully analyzed the summum bonum Kṛṣṇa to have sixty-four principal attributes. All the expansions or categories of the Lord possess only some percentages of these attributes. But Śrī Kṛṣṇa is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakāśa, tad-ekātmā up to the categories of the avatāras who are all viṣṇu-tattva, possess up to ninety-three percent of these transcendental attributes. Lord Śiva, who is neither avatāra nor āveśa nor in between them, possesses almost eighty-four percent of the attributes. But the jīvas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity, varying in terms of the pious life of the living being. The most perfect of living beings is Brahmā, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity. The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full. The living being can never possess attributes like Śiva, Viṣṇu or Lord Kṛṣṇa. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Śiva, Viṣṇu or Kṛṣṇa. He can become a Brahmā in due course. The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhāma and Maheśa-dhāma. The abode of Lord Kṛṣṇa above all spiritual planets is called Kṛṣṇaloka or Goloka Vṛndāvana, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Kṛṣṇaloka after leaving the present material body.

TEXT 29

janma guhyaṁ bhagavato

ya etat prayato naraḥ

sāyaṁ prātar gṛṇan bhaktyā

duḥkha-grāmād vimucyate

SYNONYMS

janma-birth; guhyam-mysterious; bhagavataḥ-of the Lord; yaḥ-one; etat-all these; prayataḥ-carefully; naraḥ-man; sāyam-evening; prātaḥ-morning; gṛṇan-recites; bhaktyā-with devotion; duḥkha-grāmāt-from all miseries; vimucyate-gets relief from.

Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.

In the Bhagavad-gītā the Personality of Godhead has declared that anyone who knows the principles of the transcendental birth and activities of the Lord will go back to Godhead after being relieved from this material tabernacle. So simply knowing factually the mysterious way of the Lord's incarnation in this material world can liberate one from material bondage. Therefore the birth and activities of the Lord, as manifested by Him for the welfare of the people in general, are not ordinary. They are mysterious, and only by those who carefully try to go deep into the matter by spiritual devotion is the mystery discovered. Thus one gets liberation from material bondage. It is advised therefore that one who simply recites this chapter of Bhāgavatam, describing the appearance of the Lord in different incarnations, in sincerity and devotion, can have insight into the birth and activities of the Lord. The very word vimukti, or liberation, indicates that the Lord's birth and activities are all transcendental; otherwise simply by reciting them one could not attain liberation. They are therefore mysterious, and those who do not follow the prescribed regulations of devotional service are not entitled to enter into the mysteries of His births and activities.

TEXT 30

etad rūpaṁ bhagavato

hy arūpasya cid-ātmanaḥ

māyā-guṇair viracitaṁ

mahadādibhir ātmani

SYNONYMS

etat-all these; rūpam-forms; bhagavataḥ-of the Lord; hi-certainly; arūpasya-of one who has no material form; cit-ātmanaḥ-of the transcendence; māyā-material energy; guṇaiḥ-by the qualities; viracitam-manufactured; mahat-ādibhiḥ-with the ingredients of matter; ātmani-in the self.

The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord's having form. But factually the Lord has no material form.

The conception of the Lord known as the viśva-rūpa or the virāṭ-rūpa is particularly not mentioned along with the various incarnations of the Lord because all the incarnations of the Lord mentioned above are transcendental and there is not a tinge of materialism in their bodies. There is no difference between the body and self as there is in the conditioned soul. The virāṭ-rūpa is conceived for those who are just neophyte worshipers. For them the material virāṭ-rūpa is presented, and it will be explained in the Second Canto. In the virāṭ-rūpa the material manifestations of different planets have been conceived as His legs, hands, etc. Actually all such descriptions are for the neophytes. The neophytes cannot conceive of anything beyond matter. The material conception of the Lord is not counted in the list of His factual forms. As Paramātmā, or Supersoul, the Lord is within each and every material form, even within the atoms, but the outward material form is but an imagination, both for the Lord and for the living being. The present forms of the conditioned souls are also not factual. The conclusion is that the material conception of the body of the Lord as virāṭ is imaginary. Both the Lord and the living beings are living spirits and have original spiritual bodies.

TEXT 31

yathā nabhasi meghaugho

reṇur vā pārthivo 'nile

evaṁ draṣṭari dṛśyatvam

āropitam abuddhibhiḥ

SYNONYMS

yathā-as it is; nabhasi-in the sky; megha-oghaḥ-a mass of clouds; reṇuḥ-dust; vā-as well as; pārthivaḥ-muddiness; anile-in the air; evam-thus; draṣṭari-to the seer; dṛśyatvam-for the purpose of seeing; āropitam-is implied; abuddhibhiḥ-by the less intelligent persons.

Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

It is further confirmed herein that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, "There is the President." For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only.

TEXT 32

ataḥ paraṁ yad avyaktam

avyūḍha-guṇa-bṛṁhitam

adṛṣṭāśruta-vastutvāt

sa jīvo yat punar-bhavaḥ

SYNONYMS

ataḥ-this; param-beyond; yat-which; avyaktam-unmanifested; avyūḍha-without formal shape; guṇa-bṛṁhitam-affected by the qualities; adṛṣṭa-unseen; aśruta-unheard; vastutvāt-being like that; saḥ-that; jīvaḥ-living being; yat-that which; punaḥ-bhavaḥ-takes birth repeatedly.

Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

As the gross cosmic manifestation is conceived as the gigantic body of the Lord, so also there is the conception of His subtle form, which is simply realized without being seen, heard or manifested. But in fact all these gross or subtle conceptions of the body are in relation with the living beings. The living being has his spiritual form beyond this gross material or subtle psychic existence. The gross body and psychic functions cease to act as soon as the living being leaves the visible gross body. In fact, we say that the living being has gone away because he is unseen and unheard. Even when the gross body is not acting when the living being is in sound sleep, we know that he is within the body by his breathing. So the living being's passing away from the body does not mean that there is no existence of the living soul. It is there, otherwise how can he repeat his births again and again?

The conclusion is that the Lord is eternally existent in His transcendental form, which is neither gross nor subtle like that of the living being; His body is never to be compared to the gross and subtle bodies of the living being. All such conceptions of God's body are imaginary. The living being has his eternal spiritual form, which is conditioned only by his material contamination.

TEXT 33

yatreme sad-asad-rūpe

pratiṣiddhe sva-saṁvidā

avidyayātmani kṛte

iti tad brahma-darśanam

SYNONYMS

yatra-whenever; ime-in all these; sat-asat-gross and subtle; rūpe-in the forms of; pratiṣiddhe-on being nullified; sva-saṁvidā-by self-realization; avidyayā-by ignorance; ātmani-in the self; kṛte-having been imposed; iti-thus; tat-that is; brahma-darśanam-the process of seeing the Absolute.

Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

The difference between self-realization and material illusion is to know that the temporary or illusory impositions of material energy in the shape of gross and subtle bodies are superficial coverings of the self. The coverings take place due to ignorance. Such coverings are never effective in the person of the Personality of Godhead. Knowing this convincingly is called liberation, or seeing the Absolute. This means that perfect self-realization is made possible by adoption of godly or spiritual life. Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self. The impetus for activities is generated from the self, but such activities become illusory due to ignorance of the real position of the self. By ignorance, self-interest is calculated in terms of the gross and subtle bodies, and therefore a whole set of activities is spoiled, life after life. When, however, one meets the self by proper culture, the activities of the self begin. Therefore a man who is engaged in the activities of the self is called jīvan-mukta, or a liberated person even in the conditional existence.

This perfect stage of self-realization is attained not by artificial means, but under the lotus feet of the Lord, who is always transcendental. In the Bhagavad-gītā the Lord says that He is present in everyone's heart, and from Him only all knowledge, remembrance or forgetfulness take place. When the living being desires to be an enjoyer of material energy (illusory phenomena), the Lord covers the living being in the mystery of forgetfulness, and thus the living being misinterprets the gross body and subtle mind to be his own self. And by culture of transcendental knowledge, when the living being prays to the Lord for deliverance from the clutches of forgetfulness, the Lord, by His causeless mercy, removes the living being's illusory curtain, and thus he realizes his own self. He then engages himself in the service of the Lord in his eternal constitutional position, becoming liberated from the conditioned life. All this is executed by the Lord either through His external potency or directly by the internal potency.

TEXT 34

yady eṣoparatā devī

māyā vaiśāradī matiḥ

sampanna eveti vidur

mahimni sve mahīyate

SYNONYMS

yadi-if, however; eṣā-they; uparatā-subsided; devī māyā-illusory energy; vaiśāradī-full of knowledge; matiḥ-enlightenment; sampannaḥ-enriched with; eva-certainly; iti-thus; viduḥ-being cognizant of; mahimni-in the glories; sve-of the self; mahīyate-being situated in.

If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

Because the Lord is the absolute Transcendence, all of His forms, names, pastimes, attributes, associates and energies are identical with Him. His transcendental energy acts according to His omnipotency. The same energy acts as His external, internal and marginal energies, and by His omnipotency He can perform anything and everything through the agency of any of the above energies. He can turn the external energy into internal by His will. Therefore by His grace the external energy, which is employed in illusioning those living beings who want to have it, subsides by the will of the Lord in terms of repentance and penance for the conditioned soul. And the very same energy then acts to help the purified living being make progress on the path of self-realization. The example of electrical energy is very appropriate in this connection. The expert electrician can utilize the electrical energy for both heating and cooling by adjustment only. Similarly, the external energy, which now bewilders the living being into continuation of birth and death, is turned into internal potency by the will of the Lord to lead the living being to eternal life. When a living being is thus graced by the Lord, he is placed in his proper constitutional position to enjoy eternal spiritual life.

TEXT 35

evaṁ janmāni karmāṇi

hy akartur ajanasya ca

varṇayanti sma kavayo

veda-guhyāni hṛt-pateḥ

SYNONYMS

evam-thus; janmāni-birth; karmāṇi-activities; hi-certainly; akartuḥ-of the inactive; ajanasya-of the unborn; ca-and; varṇayanti-describe; sma-in the past; kavayaḥ-the learned; veda-guhyāni-undiscoverable by the Vedas; hṛt-pateḥ-of the Lord of the heart.

Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.

Both the Lord and the living entities are essentially all spiritual. Therefore both of them are eternal, and neither of them has birth and death. The difference is that the so-called births and disappearances of the Lord are unlike those of the living beings. The living beings who take birth and then again accept death are bound by the laws of material nature. But the so-called appearance and disappearance of the Lord are not actions of material nature, but are demonstrations of the internal potency of the Lord. They are described by the great sages for the purpose of self-realization. It is stated in the Bhagavad-gītā by the Lord that His so-called birth in the material world and His activities are all transcendental. And simply by meditation on such activities one can attain realization of Brahman and thus become liberated from material bondage. In the śrutis it is said that the birthless appears to take birth. The Supreme has nothing to do, but because He is omnipotent, everything is performed by Him naturally, as if done automatically. As a matter of fact, the appearance and disappearance of the Supreme Personality of Godhead and His different activities are all confidential, even to the Vedic literatures. Yet they are displayed by the Lord to bestow mercy upon the conditioned souls. We should always take advantage of the narrations of the activities of the Lord, which are meditations on Brahman in the most convenient and palatable form.

TEXT 36

sa vā idaṁ viśvam amogha-līlaḥ

sṛjaty avaty atti na sajjate 'smin

bhūteṣu cāntarhita ātma-tantraḥ

ṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ

SYNONYMS

saḥ-the Supreme Lord; vā-alternately; idam-this; viśvam-manifested universes; amogha-līlaḥ-one whose activities are spotless; sṛjati-creates; avati atti-maintains and annihilates; na-not; sajjate-is affected by; asmin-in them; bhūteṣu-in all living beings; ca-also; antarhitaḥ-living within; ātma-tantraḥ-self-independent; ṣāṭ-vargikam-endowed with all the potencies of His opulences; jighrati-superficially attached, like smelling the fragrance; ṣaṭ-guṇa-īśaḥ-master of the six senses.

The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

The prime difference between the Lord and the living entities is that the Lord is the creator and the living entities are the created. Here He is called the amogha-līlaḥ, which indicates that there is nothing lamentable in His creation. Those who create disturbance in His creation are themselves disturbed. He is transcendental to all material afflictions because He is full with all six opulences, namely wealth, power, fame, beauty, knowledge and renunciation, and thus He is the master of the senses. He creates these manifested universes in order to reclaim the living beings who are within them suffering threefold miseries, maintains them, and in due course annihilates them without being the least affected by such actions. He is connected with this material creation very superficially, as one smells odor without being connected with the odorous article. Nongodly elements, therefore, can never approach Him, despite all endeavors.

TEXT 37

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ

SYNONYMS

na-not; ca-and; asya-of Him; kaścit-anyone; nipuṇena-by dexterity; dhātuḥ-of the creator; avaiti-can know; jantuḥ-the living being; kumanīṣaḥ-with a poor fund of knowledge; ūtīḥ-activities of the Lord; nāmāni-His names; rūpāṇi-His forms; manaḥ-vacobhiḥ-by dint of mental speculation or deliverance of speeches; santanvataḥ-displaying; naṭa-caryām-a dramatic action; iva-like; ajñaḥ-the foolish.

The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

No one can properly describe the transcendental nature of the Absolute Truth. Therefore it is said that He is beyond the expression of mind and speech. And yet there are some men, with a poor fund of knowledge, who desire to understand the Absolute Truth by imperfect mental speculation and faulty description of His activities. To the layman His activities, appearance and disappearance, His names, His forms, His paraphernalia, His personalities and all things in relation with Him are mysterious. There are two classes of materialists, namely the fruitive workers and the empiric philosophers. The fruitive workers have practically no information of the Absolute Truth, and the mental speculators, after being frustrated in fruitive activities, turn their faces towards the Absolute Truth and try to know Him by mental speculation. And for all these men, the Absolute Truth is a mystery, as the jugglery of the magician is a mystery to children. Being deceived by the jugglery of the Supreme Being, the nondevotees, who may be very dexterous in fruitive work and mental speculation, are always in ignorance. With such limited knowledge, they are unable to penetrate into the mysterious region of transcendence. The mental speculators are a little more progressive than the gross materialists or the fruitive workers, but because they are also within the grip of illusion, they take it for granted that anything which has form, a name and activities is but a product of material energy. For them the Supreme Spirit is formless, nameless and inactive. And because such mental speculators equalize the transcendental name and form of the Lord with mundane names and form, they are in fact in ignorance. With such a poor fund of knowledge, there is no access to the real nature of the Supreme Being. As stated in Bhagavad-gītā, the Lord is always in a transcendental position, even when He is within the material world. But ignorant men consider the Lord one of the great personalities of the world, and thus they are misled by the illusory energy.

TEXT 38

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeḥ

yo 'māyayā santatayānuvṛttyā

bhajeta tat-pāda-saroja-gandham

SYNONYMS

saḥ-He alone; veda-can know; dhātuḥ-of the creator; padavīm-glories; parasya-of the transcendence; duranta-vīryasya-of the greatly powerful; ratha-aṅga-pāṇeḥ-of Lord Kṛṣṇa, who bears in His hand the wheel of a chariot; yaḥ-one who; amāyayā-without reservation; santatayā-without any gap; anuvṛttyā-favorably; bhajeta-renders service; tat-pāda-of His feet; saroja-gandham-fragrance of the lotus.

Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

Only the pure devotees can know the transcendental name, form and activities of Lord Kṛṣṇa due to their being completely freed from the reactions of fruitive work and mental speculation. The pure devotees have nothing to derive as personal profit from their unalloyed service to the Lord. They render incessant service to the Lord spontaneously, without any reservation. Everyone within the creation of the Lord is rendering service to the Lord indirectly or directly. No one is an exception to this law of the Lord. Those who are rendering service indirectly, being forced by the illusory agent of the Lord, are rendering service unto Him unfavorably. But those who are rendering service unto Him directly under the direction of His beloved agent are rendering service unto Him favorably. Such favorable servitors are devotees of the Lord, and by the grace of the Lord they can enter into the mysterious region of transcendence by the mercy of the Lord. But the mental speculators remain in darkness all the time. As stated in Bhagavad-gītā, the Lord Himself guides the pure devotees toward the path of realization due to their constant engagement in the loving service of the Lord in spontaneous affection. That is the secret of entering into the kingdom of God. Fruitive activities and speculation are no qualifications for entering.

TEXT 39

atheha dhanyā bhagavanta itthaṁ

yad vāsudeve 'khila-loka-nāthe

kurvanti sarvātmakam ātma-bhāvaṁ

na yatra bhūyaḥ parivarta ugraḥ

SYNONYMS

atha-thus; iha-in this world; dhanyāḥ-successful; bhagavantaḥ-perfectly cognizant; ittham-such; yat-what; vāsudeve-unto the Personality of Godhead; akhila-all-embracing; loka-nāthe-unto the proprietor of all the universes; kurvanti-inspires; sarva-ātmakam-one hundred percent; ātma-spirit; bhāvam-ecstasy; na-never; yatra-wherein; bhūyaḥ-again; parivartaḥ-repetition; ugraḥ-dreadful.

Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent percent immunity from the dreadful repetition of birth and death.

The inquiries of the sages headed by Śaunaka are herewith praised by Sūta Gosvāmī on the merit of their transcendental nature. As already concluded, only the devotees of the Lord can know Him to a considerable extent, and no one else can know Him at all, so the devotees are perfectly cognizant of all spiritual knowledge. The Personality of Godhead is the last word in Absolute Truth. Impersonal Brahman and localized Paramātmā (Supersoul) are included in the knowledge of the Personality of Godhead. So one who knows the Personality of Godhead can automatically know all about Him, His multipotencies and His expansions. So the devotees are congratulated as being all-successful. A cent percent devotee of the Lord is immune to the dreadful material miseries of repeated birth and death.

TEXT 40

idaṁ bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

uttama-śloka-caritaṁ

cakāra bhagavān ṛṣiḥ

niḥśreyasāya lokasya

dhanyaṁ svasty-ayanaṁ mahat

SYNONYMS

idam-this; bhāgavatam-book containing the narration of the Personality of Godhead and His pure devotees; nāma-of the name; purāṇam-supplementary to the Vedas; brahma-sammitam-incarnation of Lord Śrī Kṛṣṇa; uttama-śloka-of the Personality of Godhead; caritam-activities; cakāra-compiled; bhagavān-incarnation of the Personality of Godhead; ṛṣiḥ-Śrī Vyāsadeva; niḥśreyasāya-for the ultimate good; lokasya-of all people; dhanyam-fully successful; svasti-ayanam-all-blissful; mahat-all-perfect.

This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

Lord Śrī Caitanya Mahāprabhu declared that Śrīmad-Bhāgavatam is the spotless sound representation of all Vedic knowledge and history. There are selected histories of great devotees who are in direct contact with the Personality of Godhead. Śrīmad-Bhāgavatam is the literary incarnation of Lord Śrī Kṛṣṇa and is therefore nondifferent from Him. Śrīmad-Bhāgavatam should be worshiped as respectfully as we worship the Lord. Thereby we can derive the ultimate blessings of the Lord through its careful and patient study. As God is all light, all bliss and all perfection, so also is Śrīmad-Bhāgavatam. We can have all the transcendental light of the Supreme Brahman, Śrī Kṛṣṇa, from the recitation of Śrīmad-Bhāgavatam, provided it is received through the medium of the transparent spiritual master. Lord Caitanya's private secretary Śrīla Svarūpa Dāmodara Gosvāmī advised all intending visitors who came to see the Lord at Purī to make a study of the Bhāgavatam from the person Bhāgavatam Person Bhāgavatam is the self-realized bona fide spiritual master, and through him only can one understand the lessons of Bhāgavatam in order to receive the desired result. One can derive from the study of the Bhāgavatam all benefits that are possible to be derived from the personal presence of the Lord. It carries with it all the transcendental blessings of Lord Śrī Kṛṣṇa that we can expect from His personal contact.

TEXT 41

tad idaṁ grāhayām āsa

sutam ātmavatāṁ varam

sarva-vedetihāsānāṁ

sāraṁ sāraṁ samuddhṛtam

SYNONYMS

tat-that; idam-this; grāhayām āsa-made to accept; sutam-unto his son; ātmavatām-of the self-realized; varam-most respectful; sarva-all; veda-Vedic literatures (books of knowledge); itihāsānām-of all the histories; sāram-cream; sāram-cream; samuddhṛtam-taken out.

Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

Men with a poor fund of knowledge only accept the history of the world from the time of Buddha, or since 600 B.C., and prior to this period all histories mentioned in the scriptures are calculated by them to be only imaginary stories. That is not a fact. All the stories mentioned in the Purāṇas and Mahābhārata, etc., are actual histories, not only of this planet but also of millions of other planets within the universe. Sometimes the history of planets beyond this world appear to such men to be unbelievable. But they do not know that different planets are not equal in all respects and that therefore some of the historical facts derived from other planets do not correspond with the experience of this planet. Considering the different situation of different planets and also time and circumstances, there is nothing wonderful in the stories of the Purāṇas, nor are they imaginary. We should always remember the maxim that one man's food is another man's poison. We should not, therefore, reject the stories and histories of the Purāṇas as imaginary. The great ṛṣis like Vyāsa had no business putting some imaginary stories in their literatures.

In the Śrīmad-Bhāgavatam historical facts selected from the histories of different planets have been depicted. It is therefore accepted by all the spiritual authorities as the Mahā-Purāṇa. The special significance of these histories is that they are all connected with activities of the Lord in a different time and atmosphere. Śrīla Śukadeva Gosvāmī is the topmost personality of all the self-realized souls, and he accepted this as the subject of studies from his father, Vyāsadeva. Śrīla Vyāsadeva is the great authority, and the subject matter of Śrīmad-Bhāgavatam being so important, he delivered the message first to his great son Śrīla Śukadeva Gosvāmī. It is compared to the cream of the milk. Vedic literature is like the milk ocean of knowledge. Cream or butter is the most palatable essence of milk, and so also is Śrīmad-Bhāgavatam, for it contains all palatable, instructive and authentic versions of different activities of the Lord and His devotees. There is no gain, however, in accepting the message of Bhāgavatam from the unbelievers, atheists and professional reciters who make a trade of Bhāgavatam for the laymen. It was delivered to Śrīla Śukadeva Gosvāmī, and he had nothing to do with the Bhāgavata business. He did not have to maintain family expenses by such trade. Śrīmad-Bhāgavatam should therefore be received from the representative of Śukadeva, who must be in the renounced order of life without family encumbrance. Milk is undoubtedly very good and nourishing, but when it is touched by the mouth of a snake it is no longer nourishing; rather, it becomes a source of death. Similarly, those who are not strictly in the Vaiṣṇava discipline should not make a business of this Bhāgavatam and become a cause of spiritual death for so many hearers. In the Bhagavad-gītā the Lord says that the purpose of all the Vedas is to know Him (Lord Kṛṣṇa), and Śrīmad-Bhāgavatam is Lord Śrī Kṛṣṇa Himself in the form of recorded knowledge. Therefore, it is the cream of all the Vedas, and it contains all historical facts of all times in relation with Śrī Kṛṣṇa. It is factually the essence of all histories.

TEXT 42

sa tu saṁśrāvayām āsa

mahārājaṁ parīkṣitam

prāyopaviṣṭaṁ gaṅgāyāṁ

parītaṁ paramarṣibhiḥ

SYNONYMS

saḥ-the son of Vyāsadeva; tu-again; saṁśrāvayām āsa-make them audible; mahā-rājam-unto the emperor; parīkṣitam-of the name Parīkṣit; prāya-upaviṣṭam-who sat until death without food or drink; gaṅgāyām-on the bank of the Ganges; parītam-being surrounded; parama-ṛṣibhiḥ-by great sages.

Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

All transcendental messages are received properly in the chain of disciplic succession. This disciplic succession is called paramparā. Unless therefore Bhāgavatam or any other Vedic literatures are received through the paramparā system, the reception of knowledge is not bona fide. Vyāsadeva delivered the message to Śukadeva Gosvāmī, and from Śukadeva Gosvāmī, Sūta Gosvāmī received the message. One should therefore receive the message of Bhāgavatam from Sūta Gosvāmī or from his representative and not from any irrelevant interpreter.

Emperor Parīkṣit received the information of his death in time, and he at once left his kingdom and family and sat down on the bank of the Ganges to fast till death. All great sages, ṛṣis, philosophers, mystics, etc., went there due to his imperial position. They offered many suggestions about his immediate duty, and at last it was settled that he would hear from Śukadeva Gosvāmī about Lord Kṛṣṇa. Thus the Bhāgavatam was spoken to him.

Śrīpāda Śaṅkarācārya, who preached Māyāvāda philosophy and stressed the impersonal feature of the Absolute, also recommended that one must take shelter at the lotus feet of Lord Śrī Kṛṣṇa, for there is no hope of gain from debating. Indirectly Śrīpāda Śaṅkarācārya admitted that what he had preached in the flowery grammatical interpretations of the Vedānta-sūtra cannot help one at the time of death. At the critical hour of death one must recite the name of Govinda. This is the recommendation of all great transcendentalists. Śukadeva Gosvāmī had long ago stated the same truth, that at the end one must remember Nārāyaṇa. That is the essence of all spiritual activities. In pursuance of this eternal truth, Śrīmad-Bhāgavatam was heard by Emperor Parīkṣit, and it was recited by the able Śukadeva Gosvāmī. And both the speaker and the receiver of the messages of Bhāgavatam were duly delivered by the same medium.

TEXT 43

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣa

purāṇārko 'dhunoditaḥ

SYNONYMS

kṛṣṇe-in Kṛṣṇa's; sva-dhāma-own abode; upagate-having returned; dharma-religion; jñāna-knowledge; ādibhiḥ-combined together; saha-along with; kalau-in the Kali-yuga; naṣṭa-dṛśām-of persons who have lost their sight; eṣaḥ-all these; purāṇa-arkaḥ-the Purāṇa which is brilliant like the sun; adhunā-just now; uditaḥ-has arisen.

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.

Lord Śrī Kṛṣṇa has His eternal dhāma, or abode, where He eternally enjoys Himself with His eternal associates and paraphernalia. And His eternal abode is a manifestation of His internal energy, whereas the material world is a manifestation of His external energy. When He descends on the material world, He displays Himself with all paraphernalia in His internal potency, which is called ātma-māyā. In the Bhagavad-gītā the Lord says that He descends by His own potency (ātma-māyā). His form, name, fame, paraphernalia, abode, etc., are not, therefore, creations of matter. He descends to reclaim the fallen souls and to reestablish codes of religion which are directly enacted by Him. Except for God, no one can establish the principles of religion. Either He or a suitable person empowered by Him can dictate the codes of religion. Real religion means to know God, our relation with Him and our duties in relation with Him and to know ultimately our destination after leaving this material body. The conditioned souls, who are entrapped by the material energy, hardly know all these principles of life. Most of them are like animals engaged in eating, sleeping, fearing and mating. They are mostly engaged in sense enjoyment under the pretension of religiosity, knowledge or salvation. They are still more blind in the present age of quarrel, or Kali-yuga. In the Kali-yuga the population is just a royal edition of the animals. They have nothing to do with spiritual knowledge or godly religious life. They are so blind that they cannot see anything beyond the jurisdiction of the subtle mind, intelligence or ego, but they are very much proud of their advancement in knowledge, science and material prosperity. They can risk their lives to become a dog or hog just after leaving the present body, for they have completely lost sight of the ultimate aim of life. The Personality of Godhead Śrī Kṛṣṇa appeared before us just a little prior to the beginning of Kali-yuga, and He returned to His eternal home practically at the commencement of Kali-yuga. While He was present, He exhibited everything by His different activities. He spoke the Bhagavad-gītā specifically and eradicated all pretentious principles of religiosity. And prior to His departure from this material world, He empowered Śrī Vyāsadeva through Nārada to compile the messages of the Śrīmad-Bhāgavatam, and thus both the Bhagavad-gītā and the Śrīmad-Bhāgavatam are like torchbearers for the blind people of this age. In other words, if men in this age of Kali want to see the real light of life, they must take to these two books only, and their aim of life will be fulfilled. Bhagavad-gītā is the preliminary study of the Bhāgavatam. And Śrīmad-Bhāgavatam is the summum bonum of life, Lord Śrī Kṛṣṇa personified. We must therefore accept Śrīmad-Bhāgavatam as the direct representation of Lord Kṛṣṇa. One who can see Śrīmad-Bhāgavatam can see also Lord Śrī Kṛṣṇa in person. They are identical.

TEXT 44

tatra kīrtayato viprā

viprarṣer bhūri-tejasaḥ

ahaṁ cādhyagamaṁ tatra

niviṣṭas tad-anugrahāt

so 'haṁ vaḥ śrāvayiṣyāmi

yathādhītaṁ yathā-mati

SYNONYMS

tatra-there; kīrtayataḥ-while reciting; viprāḥ-O brāhmaṇas; vipra-ṛṣeḥ-from the great brāhmaṇa-ṛṣi; bhūri-greatly; tejasaḥ-powerful; aham-I; ca-also; adhyagamam-could understand; tatra-in that meeting; niviṣṭaḥ-being perfectly attentive; tat-anugrahāt-by his mercy; saḥ-that very thing; aham-I; vaḥ-unto you; śrāvayiṣyāmi-shall let you hear; yathā-adhītam yathā-mati-as far as my realization.

O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

One can certainly see directly the presence of Lord Śrī Kṛṣṇa in the pages of Bhāgavatam if one has heard it from a self-realized great soul like Śukadeva Gosvāmī. One cannot, however, learn Bhāgavatam from a bogus hired reciter whose aim of life is to earn some money out of such recitation and employ the earning in sex indulgence. No one can learn Śrīmad-Bhāgavatam who is associated with persons engaged in sex life. That is the secret of learning Bhāgavatam Nor can one learn Bhāgavatam from one who interprets the text by his mundane scholarship. One has to learn Bhāgavatam from the representative of Śukadeva Gosvāmī, and no one else, if one at all wants to see Lord Śrī Kṛṣṇa in the pages. That is the process, and there is no alternative. Sūta Gosvāmī is a bona fide representative of Śukadeva Gosvāmī because he wants to present the message which he received from the great learned brāhmaṇa. Śukadeva Gosvāmī presented Bhāgavatam as he heard it from his great father, and so also Sūta Gosvāmī is presenting Bhāgavatam as he had heard it from Śukadeva Gosvāmī. Simple hearing is not all; one must realize the text with proper attention. The word niviṣṭa means that Sūta Gosvāmī drank the juice of Bhāgavatam through his ears. That is the real process of receiving Bhāgavatam. One should hear with rapt attention from the real person, and then he can at once realize the presence of Lord Kṛṣṇa in every page. The secret of knowing Bhāgavatam is mentioned here. No one can give rapt attention who is not pure in mind. No one can be pure in mind who is not pure in action. No one can be pure in action who is not pure in eating, sleeping, fearing and mating. But somehow or other if someone hears with rapt attention from the right person, at the very beginning one can assuredly see Lord Śrī Kṛṣṇa in person in the pages of Bhāgavatam.

Thus end the Bhaktivedanta purports of the First Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa Is the Source of All Incarnations."

Chapter Four

The Appearance of Śrī Nārada

TEXT 1

vyāsa uvāca

iti bruvāṇaṁ saṁstūya

munīnāṁ dīrgha-satriṇām

vṛddhaḥ kula-patiḥ sūtaṁ

bahvṛcaḥ śaunako 'bravīt

SYNONYMS

vyāsaḥ-Vyāsadeva; uvāca-said; iti-thus; bruvāṇam-speaking; saṁstūya-congratulating; munīnām-of the great sages; dīrgha-prolonged; satriṇām-of those engaged in the performance of sacrifice; vṛddhaḥ-elderly; kula-patiḥ-head of the assembly; sūtam-unto Sūta Gosvāmī; bahu-ṛcaḥ-learned; śaunakaḥ-of the name Śaunaka; abravīt-addressed.

On hearing Sūta Gosvāmī speak thus, Śaunaka Muni, who was the elderly, learned leader of all the ṛṣis engaged in that prolonged sacrificial ceremony, congratulated Sūta Gosvāmī by addressing him as follows.

In a meeting of learned men, when there are congratulations or addresses for the speaker, the qualifications of the congratulator should be as follows. He must be the leader of the house and an elderly man. He must be vastly learned also. Śrī Śaunaka Ṛṣi had all these qualifications, and thus he stood up to congratulate Śrī Sūta Gosvāmī when he expressed his desire to present Śrīmad-Bhāgavatam exactly as he heard it from Śukadeva Gosvāmī and also realized it personally. Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous ācārya. He must have full confidence in the previous ācārya, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. The leader of the assembly, Śaunaka, could estimate the value of the speaker, Śrī Sūta Gosvāmī, simply by his uttering yathādhītam and yathā-mati, and therefore he was very glad to congratulate him in ecstasy. No learned man should be willing to hear a person who does not represent the original ācārya. So the speaker and the audience were bona fide in this meeting where Bhāgavatam was being recited for the second time. That should be the standard of recitation of Bhāgavatam, so that the real purpose can be served without difficulty. Unless this situation is created, Bhāgavatam recitation for extraneous purposes is useless labor both for the speaker and for the audience.

TEXT 2

śaunaka uvāca

sūta sūta mahā-bhāga

vada no vadatāṁ vara

kathāṁ bhāgavatīṁ puṇyāṁ

yad āha bhagavāñ chukaḥ

SYNONYMS

śaunakaḥ-Śaunaka; uvāca-said; sūta sūta-O Sūta Gosvāmī; mahā-bhāga-the most fortunate; vada-please speak; naḥ-unto us; vadatām-of those who can speak; vara-respected; kathām-message; bhāgavatīm-of the Bhāgavatam; puṇyām-pious; yat-which; āha-said; bhagavān-greatly powerful; śukaḥ-Śrī Śukadeva Gosvāmī.

Śaunaka said: O Sūta Gosvāmī, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Śrīmad-Bhāgavatam, which was spoken by the great and powerful sage Śukadeva Gosvāmī.

Sūta Gosvāmī is twice addressed herein by Śaunaka Gosvāmī out of great joy because he and the members of the assembly were eager to hear the text of Bhāgavatam uttered by Śukadeva Gosvāmī. They were not interested in hearing it from a bogus person who would interpret in his own way to suit his own purpose. Generally the so-called Bhāgavatam reciters are either professional readers or so-called learned impersonalists who cannot enter into the transcendental personal activities of the Supreme Person. Such impersonalists twist some meanings out of Bhāgavatam to suit and support impersonalist views, and the professional readers at once go to the Tenth Canto to misexplain the most confidential part of the Lord's pastimes. Neither of these reciters are bona fide persons to recite Bhāgavatam. Only one who is prepared to present Bhāgavatam in the light of Śukadeva Gosvāmī and only those who are prepared to hear Śukadeva Gosvāmī and his representative are bona fide participants in the transcendental discussion of Śrīmad-Bhāgavatam.

TEXT 3

kasmin yuge pravṛtteyaṁ

sthāne vā kena hetunā

kutaḥ sañcoditaḥ kṛṣṇaḥ

kṛtavān saṁhitāṁ muniḥ

SYNONYMS

kasmin-in which; yuge-period; pravṛttā-was begun; iyam-this; sthāne-in the place; vā-or; kena-on what; hetunā-ground; kutaḥ-wherefrom; sañcoditaḥ-inspired by; kṛṣṇaḥ-Kṛṣṇa-dvaipāyana Vyāsa; kṛtavān-compiled; saṁhitām-Vedic literature; muniḥ-the learned.

In what period and at what place was this first begun, and why was this taken up? From where did Kṛṣṇa-dvaipāyana Vyāsa, the great sage, get the inspiration to compile this literature?

Because Śrīmad-Bhāgavatam is the special contribution of Śrīla Vyāsadeva, there are so many inquiries by the learned Śaunaka Muni. It was known to them that Śrīla Vyāsadeva had already explained the text of the Vedas in various ways up to the Mahābhārata for the understanding of less intelligent women, śūdras and fallen members of the family of twice-born men. Śrīmad-Bhāgavatam is transcendental to all of them because it has nothing to do with anything mundane. So the inquiries are very intelligent and relevant.

TEXT 4

tasya putro mahā-yogī

sama-dṛṅ nirvikalpakaḥ

ekānta-matir unnidro

gūḍho mūḍha iveyate

SYNONYMS

tasya-his; putraḥ-son; mahā-yogī-a great devotee; sama-dṛk-equibalanced; nirvikalpakaḥ-absolute monist; ekānta-matiḥ-fixed in monism or oneness of mind; unnidraḥ-surpassed nescience; gūḍhaḥ-not exposed; mūḍhaḥ-stunted; iva-like; iyate-appears like.

His [Vyāsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.

Śrīla Śukadeva Gosvāmī was a liberated soul, and thus he remained always alert not to be trapped by the illusory energy. In the Bhagavad-gītā this alertness is very lucidly explained. The liberated soul and the conditioned soul have different engagements. The liberated soul is always engaged in the progressive path of spiritual attainment, which is something like a dream for the conditioned soul. The conditioned soul cannot imagine the actual engagements of the liberated soul. While the conditioned soul thus dreams about spiritual engagements, the liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be a dream for the liberated soul. A conditioned soul and a liberated soul may apparently be on the same platform, but factually they are differently engaged, and their attention is always alert, either in sense enjoyment or in self-realization. The conditioned soul is absorbed in matter, whereas the liberated soul is completely indifferent to matter. This indifference is explained as follows.

TEXT 5

dṛṣṭvānuyāntam ṛṣim ātmajam apy anagnaṁ

devyo hriyā paridadhur na sutasya citram

tad vīkṣya pṛcchati munau jagadus tavāsti

strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ

SYNONYMS

dṛṣṭvā-by seeing; anuyāntam-following; ṛṣim-the sage; ātmajam-his son; api-in spite of; anagnam-not naked; devyaḥ-beautiful damsels; hriyā-out of shyness; paridadhuḥ-covered the body; na-not; sutasya-of the son; citram-astonishing; tat vīkṣya-by seeing that; pṛcchati-asking; munau-unto the muni (Vyāsa); jagaduḥ-replied; tava-your; asti-there are; strī-pum-male and female; bhidā-differences; na-not; tu-but; sutasya-of the son; vivikta-purified; dṛṣṭeḥ-of one who looks.

While Śrī Vyāsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Śrī Vyāsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

In the Bhagavad-gītā (5.18) it is said that a learned sage looks equally on a learned and gentle brāhmaṇa, a caṇḍāla (dog-eater), a dog or a cow due to his spiritual vision. Śrīla Śukadeva Gosvāmī attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Śukadeva Gosvāmī was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Śukadeva Gosvāmī was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyāsadeva according to the social custom because Śrīla Vyāsadeva played the part of a householder. A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between spirit soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyāsī like Śukadeva Gosvāmī. At least theoretically one must be convinced that a living entity is neither male nor female. The outward dress is made of matter by material nature to attract the opposite sex and thus keep one entangled in material existence. A liberated soul is above this perverted distinction. He does not distinguish between one living being and another. For him they are all one and the same spirit. The perfection of this spiritual vision is the liberated stage, and Śrīla Śukadeva Gosvāmī attained that stage. Śrīla Vyāsadeva was also in the transcendental stage, but because he was in the householder's life, he did not pretend to be a liberated soul, as a matter of custom.

TEXT 6

katham ālakṣitaḥ pauraiḥ

samprāptaḥ kuru-jāṅgalān

unmatta-mūka-jaḍavad

vicaran gaja-sāhvaye

SYNONYMS

katham-how; ālakṣitaḥ-recognized; pauraiḥ-by the citizens; samprāptaḥ-reaching; kuru-jāṅgalān-the Kuru-jāṅgala provinces; unmatta-mad; mūka-dumb; jaḍavat-stunted; vicaran-wandering; gaja-sāhvaye-Hastināpura.

How was he [Śrīla Śukadeva, the son of Vyāsa] recognized by the citizens when he entered the city of Hastināpura [now Delhi], after wandering in the provinces of Kuru and Jāṅgala, appearing like a madman, dumb and retarded?

The present city of Delhi was formerly known as Hastināpura because it was first established by King Hastī. Gosvāmī Śukadeva, after leaving his paternal home, was roaming like a madman, and therefore it was very difficult for the citizens to recognize him in his exalted position. A sage is not, therefore, recognized by sight, but by hearing. One should approach a sādhu or great sage not to see but to hear him. If one is not prepared to hear the words of a sādhu, there is no profit. Śukadeva Gosvāmī was a sādhu who could speak on the transcendental activities of the Lord. He did not satisfy the whims of ordinary citizens. He was recognized when he spoke on the subject of Bhāgavatam, and he never attempted jugglery like a magician. Outwardly he appeared to be a retarded, dumb madman, but in fact he was the most elevated transcendental personality.

TEXT 7

kathaṁ vā pāṇḍaveyasya

rājarṣer muninā saha

saṁvādaḥ samabhūt tāta

yatraiṣā sātvatī śrutiḥ

SYNONYMS

katham-how is it; vā-also; pāṇḍaveyasya-of the descendant of Pāṇḍu (Parīkṣit); rājarṣeḥ-of the king who was a sage; muninā-with the muni; saha-with; saṁvādaḥ-discussion; samabhūt-took place; tāta-O darling; yatra-whereupon; eṣā-like this; sātvatī-transcendental; śrutiḥ-essence of the Vedas.

How did it so happen that King Parīkṣit met this great sage, making it possible for this great transcendental essence of the Vedas [Bhāgavatam] to be sung to him?

Śrīmad-Bhāgavatam is stated here as the essence of the Vedas. It is not an imaginary story as it is sometimes considered by unauthorized men. It is also called Śuka-saṁhitā, or the Vedic hymn spoken by Śrī Śukadeva Gosvāmī, the great liberated sage.

TEXT 8

sa go-dohana-mātraṁ hi

gṛheṣu gṛha-medhinām

avekṣate mahā-bhāgas

tīrthī-kurvaṁs tad āśramam

SYNONYMS

saḥ-he (Śukadeva Gosvāmī); go-dohana-mātram-only for the time of milking the cow; hi-certainly; gṛheṣu-in the house; gṛha-medhinām-of the householders; avekṣate-waits; mahā-bhāgaḥ-the most fortunate; tīrthī-pilgrimage; kurvan-transforming; tat āśramam-the residence.

He [Śukadeva Gosvāmī] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.

Śukadeva Gosvāmī met Emperor Parīkṣit and explained the text of Śrīmad-Bhāgavatam. He was not accustomed to stay at any householder's residence for more than half an hour (at the time of milking the cow), and he would just take alms from the fortunate householder. That was to sanctify the residence by his auspicious presence. Therefore Śukadeva Gosvāmī is an ideal preacher established in the transcendental position. From his activities, those who are in the renounced order of life and dedicated to the mission of preaching the message of Godhead should learn that they have no business with householders save and except to enlighten them in transcendental knowledge. Such asking for alms from the householder should be for the purpose of sanctifying his home. One who is in the renounced order of life should not be allured by the glamor of the householder's worldly possessions and thus become subservient to worldly men. For one who is in the renounced order of life, this is much more dangerous than drinking poison and committing suicide.

TEXT 9

abhimanyu-sutaṁ sūta

prāhur bhāgavatottamam

tasya janma mahāścaryaṁ

karmāṇi ca gṛṇīhi naḥ

SYNONYMS

abhimanyu-sutam-the son of Abhimanyu; sūta-O Sūta; prāhuḥ-is said to be; bhāgavata-uttamam-the first-class devotee of the Lord; tasya-his; janma-birth; mahā-āścaryam-very wonderful; karmāṇi-activities; ca-and; gṛṇīhi-please speak to; naḥ-us.

It is said that Mahārāja Parīkṣit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.

The birth of Mahārāja Parīkṣit is wonderful because in the womb of his mother he was protected by the Personality of Godhead Śrī Kṛṣṇa. His activities are also wonderful because he chastised Kali, who was attempting to kill a cow. To kill cows means to end human civilization. He wanted to protect the cow from being killed by the great representative of sin. His death is also wonderful because he got previous notice of his death, which is wonderful for any mortal being, and thus he prepared himself for passing away by sitting down on the bank of the Ganges and hearing the transcendental activities of the Lord. During all the days he heard Bhāgavatam, he did not take food or drink, nor did he sleep a moment. So everything about him is wonderful, and his activities are worth hearing attentively. Desire is expressed herein to hear about him in detail.

TEXT 10

sa samrāṭ kasya vā hetoḥ

pāṇḍūnāṁ māna-vardhanaḥ

prāyopaviṣṭo gaṅgāyām

anādṛtyādhirāṭ-śriyam

SYNONYMS

saḥ-he; samrāṭ-the Emperor; kasya-for what; vā-or; hetoḥ-reason; pāṇḍūnām-of the sons of Pāṇḍu; māna-vardhanaḥ-one who enriches the family; prāya-upaviṣṭaḥ-sitting and fasting; gaṅgāyām-on the bank of the Ganges; anādṛtya-neglecting; adhirāṭ-acquired kingdom; śriyam-opulences.

He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pāṇḍu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?

Mahārāja Parīkṣit was the Emperor of the world and all the seas and oceans, and he did not have to take the trouble to acquire such a kingdom by his own effort. He inherited it from his grandfathers Mahārāja Yudhiṣṭhira and brothers. Besides that, he was doing well in the administration and was worthy of the good names of his forefathers. Consequently there was nothing undesirable in his opulence and administration. Then why should he give up all these favorable circumstances and sit down on the bank of the Ganges, fasting till death? This is astonishing, and therefore all were eager to know the cause.

TEXT 11

namanti yat-pāda-niketam ātmanaḥ

śivāya hānīya dhanāni śatravaḥ

kathaṁ sa vīraḥ śriyam aṅga dustyajāṁ

yuvaiṣatotsraṣṭum aho sahāsubhiḥ

SYNONYMS

namanti-bow down; yat-pāda-whose feet; niketam-under; ātmanaḥ-own; śivāya-welfare; hānīya-used to bring about; dhanāni-wealth; śatravaḥ-enemies; katham-for what reason; saḥ-he; vīraḥ-the chivalrous; śriyam-opulences; aṅga-O; dustyajām-insuperable; yuvā-in full youth; aiṣata-desired; utsraṣṭum-to give up; aho-exclamation; saha-with; asubhiḥ-life.

He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?

There was nothing undesirable in his life. He was quite a young man and could enjoy life with power and opulence. So there was no question of retiring from active life. There was no difficulty in collecting the state taxes because he was so powerful and chivalrous that even his enemies would come to him and bow down at his feet and surrender all wealth for their own benefit. Mahārāja Parīkṣit was a pious king. He conquered his enemies, and therefore the kingdom was full of prosperity. There was enough milk, grains and metals, and all the rivers and mountains were full of potency. So materially everything was satisfactory. Therefore, there was no question of untimely giving up his kingdom and life. The sages were eager to hear about all this.

TEXT 12

śivāya lokasya bhavāya bhūtaye

ya uttama-śloka-parāyaṇā janāḥ

jīvanti nātmārtham asau parāśrayaṁ

mumoca nirvidya kutaḥ kalevaram

SYNONYMS

śivāya-welfare; lokasya-of all living beings; bhavāya-for flourishing; bhūtaye-for economic development; ye-one who is; uttama-śloka-parāyaṇāḥ-devoted to the cause of the Personality of Godhead; janāḥ-men; jīvanti-do live; na-but not; ātma-artham-selfish interest; asau-that; para-āśrayam-shelter for others; mumoca-gave up; nirvidya-being freed from all attachment; kutaḥ-for what reason; kalevaram-mortal body.

Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Parīkṣit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?

Parīkṣit Mahārāja was an ideal king and householder because he was a devotee of the Personality of Godhead. A devotee of the Lord automatically has all good qualifications. And the Emperor was a typical example of this. Personally he had no attachment for all the worldly opulences in his possession. But since he was king for the all-around welfare of his citizens, he was always busy in the welfare work of the public, not only for this life, but also for the next. He would not allow slaughterhouses or killing of cows. He was not a foolish and partial administrator who would arrange for the protection of one living being and allow another to be killed. Because he was a devotee of the Lord, he knew perfectly well how to conduct his administration for everyone's happiness-men, animals, plants and all living creatures. He was not selfishly interested. Selfishness is either self-centered or self-extended. He was neither. His interest was to please the Supreme Truth Personality of Godhead. The king is the representative of the Supreme Lord, and therefore the king's interest must be identical with that of the Supreme Lord. The Supreme Lord wants all living beings to be obedient to Him and thereby become happy. Therefore the king's interest is to guide all subjects back to the kingdom of God. Hence the activities of the citizens should be so coordinated that they can at the end go back home, back to Godhead. Under the administration of a representative king, the kingdom is full of opulence. At that time, human beings need not eat animals. There are ample food grains, milk, fruit and vegetables so that the human beings as well as the animals can eat sumptuously and to their heart's content. If all living beings are satisfied with food and shelter and obey the prescribed rules, there cannot be any disturbance between one living being and another. Emperor Parīkṣit was a worthy king, and therefore all were happy during his reign.

TEXT 13

tat sarvaṁ naḥ samācakṣva

pṛṣṭo yad iha kiñcana

manye tvāṁ viṣaye vācāṁ

snātam anyatra chāndasāt

SYNONYMS

tat-that; sarvam-all; naḥ-unto us; samācakṣva-clearly explain; pṛṣṭaḥ-questioned; yat iha-herein; kiñcana-all that; manye-we think; tvām-you; viṣaye-in all subjects; vācām-meanings of words; snātam-fully acquainted; anyatra-except; chāndasāt-portion of the Vedas.

We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.

The difference between the Vedas and the Purāṇas is like that between the brāhmaṇas and the parivrājakas. The brāhmaṇas are meant to administer some fruitive sacrifices mentioned in the Vedas, but the parivrājakācāryas, or learned preachers, are meant to disseminate transcendental knowledge to one and all. As such, the parivrājakācāryas are not always expert in pronouncing the Vedic mantras, which are practiced systematically by accent and meter by the brāhmaṇas who are meant for administering Vedic rites. Yet it should not be considered that the brāhmaṇas are more important than the itinerant preachers. They are one and different simultaneously because they are meant for the same end, in different ways.

There is no difference also between the Vedic mantras and what is explained in the Purāṇas and Itihāsa. According to Śrīla Jīva Gosvāmī, it is mentioned in the Mādhyandina-śruti that all the Vedas, namely the Sāma, Atharva, Ṛg, Yajur, Purāṇas, Itihāsas, Upaniṣads, etc., are emanations from the breathing of the Supreme Being. The only difference is that the Vedic mantras are mostly begun with praṇava oṁkāra, and it requires some training to practice the metric pronunciation of the Vedic mantras. But that does not mean that Śrīmad-Bhāgavatam is of less importance than the Vedic mantras. On the contrary, it is the ripened fruit of all the Vedas, as stated before. Besides that, the most perfectly liberated soul, Śrīla Śukadeva Gosvāmī, is absorbed in the studies of the Bhāgavatam, although he is already self-realized. Śrīla Sūta Gosvāmī is following his footsteps, and therefore his position is not the least less important because he was not expert in chanting Vedic mantras with metric pronunciation, which depends more on practice than actual realization. Realization is more important than parrotlike chanting.

TEXT 14

sūta uvāca

dvāpare samanuprāpte

tṛtīye yuga-paryaye

jātaḥ parāśarād yogī

vāsavyāṁ kalayā hareḥ

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; dvāpare-in the second millennium; samanuprāpte-on the advent of; tṛtīye-third; yuga-millennium; paryaye-in the place of; jātaḥ-was begotten; parāśarāt-by Parāśara; yogī-the great sage; vāsavyām-in the womb of the daughter of Vasu; kalayā-in the plenary portion; hareḥ-of the Personality of Godhead.

Sūta Gosvāmī said: When the second millennium overlapped the third, the great sage [Vyāsadeva] was born to Parāśara in the womb of Satyavatī, the daughter of Vasu.

There is a chronological order of the four millenniums, namely Satya, Dvāpara, Tretā and Kali. But sometimes there is overlapping. During the regime of Vaivasvata Manu, there was an overlapping of the twenty-eighth round of the four millenniums, and the third millennium appeared prior to the second. In that particular millennium, Lord Śrī Kṛṣṇa also descends, and because of this there was some particular alteration. The mother of the great sage was Satyavatī the daughter of the Vasu (fisherman), and the father was the great Parāśara Muni. That is the history of Vyāsadeva's birth. Every millennium is divided into three periods, and each period is called a sandhyā. Vyāsadeva appeared in the third sandhyā of that particular age.

TEXT 15

sa kadācit sarasvatyā

upaspṛśya jalaṁ śuciḥ

vivikta eka āsīna

udite ravi-maṇḍale

SYNONYMS

saḥ-he; kadācit-once; sarasvatyāḥ-on the bank of the Sarasvatī; upaspṛśya-after finishing morning ablutions; jalam-water; śuciḥ-being purified; vivikte-concentration; ekaḥ-alone; āsīnaḥ-being thus seated; udite-on the rise; ravi-maṇḍale-of the sun disc.

Once upon a time he [Vyāsadeva], as the sun rose, took his morning ablution in the waters of the Sarasvatī and sat alone to concentrate.

The River Sarasvatī is flowing in the Badarikāśrama area of the Himalayas. So the place indicated here is Śamyāprāsa in Badarikāśrama, where Śrī Vyāsadeva is residing.

TEXT 16

parāvara-jñaḥ sa ṛṣiḥ

kālenāvyakta-raṁhasā

yuga-dharma-vyatikaraṁ

prāptaṁ bhuvi yuge yuge

SYNONYMS

para-avara-past and future; jñaḥ-one who knows; saḥ-he; ṛṣiḥ-Vyāsadeva; kālena-in the course of time; avyakta-unmanifested; raṁhasā-by great force; yuga-dharma-acts in terms of the millennium; vyatikaram-anomalies; prāptam-having accrued; bhuvi-on the earth; yuge yuge-different ages.

The great sage Vyāsadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.

The great sages like Vyāsadeva are liberated souls, and therefore they can see clearly past and future. Thus he could see the future anomalies in the Kali age, and accordingly he made arrangement for the people in general so that they can execute a progressive life in this age, which is full of darkness. The people in general in this age of Kali are too much interested in matter, which is temporary. Because of ignorance they are unable to evaluate the assets of life and be enlightened in spiritual knowledge.

TEXTS 17-18

bhautikānāṁ ca bhāvānāṁ

śakti-hrāsaṁ ca tat-kṛtam

aśraddadhānān niḥsattvān

durmedhān hrasitāyuṣaḥ

durbhagāṁś ca janān vīkṣya

munir divyena cakṣuṣā

sarva-varṇāśramāṇāṁ yad

dadhyau hitam amogha-dṛk

SYNONYMS

bhautikānām ca-also of everything that is made of matter; bhāvānām-actions; śakti-hrāsam ca-and deterioration of natural power; tat-kṛtam-rendered by that; aśraddadhānān-of the faithless; niḥsattvān-impatient due to want of the mode of goodness; durmedhān-dull-witted; hrasita-reduced; āyuṣaḥ-of duration of life; durbhagān ca-also the unlucky; janān-people in general; vīkṣya-by seeing; muniḥ-the muni; divyena-by transcendental; cakṣuṣā-vision; sarva-all; varṇa-āśramāṇām-of all the statuses and orders of life; yat-what; dadhyau-contemplated; hitam-welfare; amogha-dṛk-one who is fully equipped in knowledge.

The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.

The unmanifested forces of time are so powerful that they reduce all matter to oblivion in due course. In Kali-yuga, the last millennium of a round of four millenniums, the power of all material objects deteriorates by the influence of time. In this age the duration of the material body of the people in general is much reduced, and so is the memory. The action of matter has also not so much incentive. The land does not produce food grains in the same proportions as it did in other ages. The cow does not give as much milk as it used to give formerly. The production of vegetables and fruits is less than before. As such, all living beings, both men and animals, do not have sumptuous, nourishing food. Due to want of so many necessities of life, naturally the duration of life is reduced, the memory is short, intelligence is meager, mutual dealings are full of hypocrisy and so on.

The great sage Vyāsadeva could see this by his transcendental vision. As an astrologer can see the future fate of a man, or an astronomer can foretell the solar and lunar eclipses, those liberated souls who can see through the scriptures can foretell the future of all mankind. They can see this due to their sharp vision of spiritual attainment.

And all such transcendentalists, who are naturally devotees of the Lord, are always eager to render welfare service to the people in general. They are the real friends of the people in general, not the so-called public leaders who are unable to see what is going to happen five minutes ahead. In this age the people in general as well as their so-called leaders are all unlucky fellows, faithless in spiritual knowledge and influenced by the age of Kali. They are always disturbed by various diseases. For example, in the present age there are so many TB patients and TB hospitals, but formerly this was not so because the time was not so unfavorable. The unfortunate men of this age are always reluctant to give a reception to the transcendentalists who are representatives of Śrīla Vyāsadeva and selfless workers always busy in planning something which may help everyone in all statuses and orders of life. The greatest philanthropists are those transcendentalists who represent the mission of Vyāsa, Nārada, Madhva, Caitanya, Rūpa, Sarasvatī, etc. They are all one and the same. The personalities may be different, but the aim of the mission is one and the same, namely, to deliver the fallen souls back home, back to Godhead.

TEXT 19

cātur-hotraṁ karma śuddhaṁ

prajānāṁ vīkṣya vaidikam

vyadadhād yajña-santatyai

vedam ekaṁ catur-vidham

SYNONYMS

cātuḥ-four; hotram-sacrificial fires; karma śuddham-purification of work; prajānām-of the people in general; vīkṣya-after seeing; vaidikam-according to Vedic rites; vyadadhāt-made into; yajña-sacrifice; santatyai-to expand; vedam ekam-only one Veda; catuḥ-vidham-in four divisions.

He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.

Formerly there was only the Veda of the name Yajur, and the four divisions of sacrifices were there specifically mentioned. But to make them more easily performable, the Veda was divided into four divisions of sacrifice, just to purify the occupational service of the four orders. Above the four Vedas, namely Ṛg, Yajur, Sāma, and Atharva, there are the Purāṇas, the Mahābhārata, Saṁhitās, etc., which are known as the fifth Veda. Śrī Vyāsadeva and his many disciples were all historical personalities, and they were very kind and sympathetic toward the fallen souls of this age of Kali. As such, the Purāṇas and Mahābhārata were made from related historical facts which explained the teaching of the four Vedas. There is no point in doubting the authority of the Purāṇas and Mahābhārata as parts and parcels of the Vedas. In the Chāndogya Upaniṣad (7.1.4), the Purāṇas and Mahābhārata, generally known as histories, are mentioned as the fifth Veda. According to Śrīla Jīva Gosvāmī, that is the way of ascertaining the respective values of the revealed scriptures.

TEXT 20

ṛg-yajuḥ-sāmātharvākhyā

vedāś catvāra uddhṛtāḥ

itihāsa-purāṇaṁ ca

pañcamo veda ucyate

SYNONYMS

ṛg-yajuḥ-sāma-atharva-ākhyāḥ-the names of the four Vedas; vedāḥ-the Vedas; catvāraḥ-four; uddhṛtāḥ-made into separate parts; itihāsa-historical records (Mahābhārata); purāṇam ca-and the Purāṇas; pañcamaḥ-the fifth; vedaḥ-the original source of knowledge; ucyate-is said to be.

The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Purāṇas are called the fifth Veda.

TEXT 21

tatrarg-veda-dharaḥ pailaḥ

sāmago jaiminiḥ kaviḥ

vaiśampāyana evaiko

niṣṇāto yajuṣām uta

SYNONYMS

tatra-thereupon; ṛg-veda-dharaḥ-the professor of the Ṛg Veda; pailaḥ-the ṛṣi named Paila; sāma-gaḥ-that of the Sāma Veda; jaiminiḥ-the ṛṣi named Jaimini; kaviḥ-highly qualified; vaiśampāyanaḥ-the ṛṣi named Vaiśampāyana; eva-only; ekaḥ-alone; niṣṇātaḥ-well versed; yajuṣām-of the Yajur Veda; uta-glorified.

After the Vedas were divided into four divisions, Paila Ṛṣi became the professor of the Ṛg Veda, Jaimini the professor of the Sāma Veda, and Vaiśampāyana alone became glorified by the Yajur Veda.

The different Vedas were entrusted to different learned scholars for development in various ways.

TEXT 22

atharvāṅgirasām āsīt

sumantur dāruṇo muniḥ

itihāsa-purāṇānāṁ

pitā me romaharṣaṇaḥ

SYNONYMS

atharva-the Atharva Veda; aṅgirasām-unto the ṛṣi Aṅgirā; āsīt-was entrusted; sumantuḥ-also known as Sumantu Muni; dāruṇaḥ-seriously devoted to the Atharva Veda; muniḥ-the sage; itihāsa-purāṇānām-of the historical records and the Purāṇas; pitā-father; me-mine; romaharṣaṇaḥ-the ṛṣi Romaharṣaṇa.

The Sumantu Muni Aṅgirā, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharṣaṇa, was entrusted with the Purāṇas and historical record

In the śruti-mantras also it is stated that Aṅgirā Muni, who strictly followed the rigid principles of the Atharva Vedas, was the leader of the followers of the Atharva Vedas.

TEXT 23

ta eta ṛṣayo vedaṁ

svaṁ svaṁ vyasyann anekadhā

śiṣyaiḥ praśiṣyais tac-chiṣyair

vedās te śākhino 'bhavan

SYNONYMS

te-they; ete-all these; ṛṣayaḥ-learned scholars; vedam-the respective Vedas; svam svam-in their own entrusted matters; vyasyan-rendered; anekadhā-many; śiṣyaiḥ-disciples; praśiṣyaiḥ-grand-disciples; tat-śiṣyaiḥ-great grand-disciples; vedāḥ te-followers of the respective Vedas; śākhinaḥ-different branches; abhavan-thus became.

All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.

The original source of knowledge is the Vedas. There are no branches of knowledge, either mundane or transcendental, which do not belong to the original text of the Vedas. They have simply been developed into different branches, They were originally rendered by great, respectable and learned professors. In other words, the Vedic knowledge, broken into different branches by different disciplic successions, has been distributed all over the world. No one, therefore, can claim independent knowledge beyond the Vedas.

TEXT 24

ta eva vedā durmedhair

dhāryante puruṣair yathā

evaṁ cakāra bhagavān

vyāsaḥ kṛpaṇa-vatsalaḥ

SYNONYMS

te-that; eva-certainly; vedāḥ-the book of knowledge; durmedhaiḥ-by the less intellectual; dhāryante-can assimilate; puruṣaiḥ-by the man; yathā-as much as; evam-thus; cakāra-edited; bhagavān-the powerful; vyāsaḥ-the great sage of Vyāsa; kṛpaṇa-vatsalaḥ-very kind to the ignorant mass.

Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.

The Veda is one, and the reasons for its divisions in many parts are explained herewith. The seed of all knowledge, or the Veda, is not a subject matter which can easily be understood by any ordinary man. There is a stricture that no one should try to learn the Vedas who is not a qualified brāhmaṇa. This stricture has been wrongly interpreted in so many ways. A class of men, who claim brahminical qualification simply by their birthright in the family of a brāhmaṇa, claim that the study of the Vedas is a monopoly of the brāhmaṇa caste only. Another section of the people take this as an injustice to members of other castes, who do not happen to take birth in a brāhmaṇa family. But both of them are misguided. The Vedas are subjects which had to be explained even to Brahmājī by the Supreme Lord. Therefore the subject matter is understood by persons with exceptional qualities of goodness. Persons who are in the modes of passion and ignorance are unable to understand the subject matter of the Vedas. The ultimate goal of Vedic knowledge is Śrī Kṛṣṇa, the Personality of Godhead. This Personality is very rarely understood by those who are in the modes of passion and ignorance. In the Satya-yuga everyone was situated in the mode of goodness. Gradually the mode of goodness declined during the Tretā and Dvāpara-yugas, and the general mass of people became corrupt. In the present age the mode of goodness is almost nil, and so for the general mass of people, the kindhearted, powerful sage Śrīla Vyāsadeva divided the Vedas in various ways so that they may be practically followed by less intelligent persons in the modes of passion and ignorance. It is explained in the next śloka as follows.

TEXT 25

strī-śūdra-dvijabandhūnāṁ

trayī na śruti-gocarā

karma-śreyasi mūḍhānāṁ

śreya evaṁ bhaved iha

iti bhāratam ākhyānaṁ

kṛpayā muninā kṛtam

SYNONYMS

strī-the woman class; śūdra-the laboring class; dvija-bandhūnām-of the friends of the twice-born; trayī-three; na-not; śruti-gocarā-for understanding; karma-in activities; śreyasi-in welfare; mūḍhānām-of the fools; śreyaḥ-supreme benefit; evam-thus; bhavet-achieved; iha-by this; iti-thus thinking; bhāratam-the great Mahābhārata; ākhyānam-historical facts; kṛpayā-out of great mercy; muninā-by the muni; kṛtam-is completed.

Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.

The friends of the twice-born families are those who are born in the families of brāhmaṇas, kṣatriyas and vaiśyas, or the spiritually cultured families, but who themselves are not equal to their forefathers. Such descendants are not recognized as such, for want of purificatory achievements. The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhādhāna-saṁskāra. One who has not undergone such Garbhādhāna-saṁskāra, or spiritual family planning, is not accepted as being of an actual twice-born family. The Garbhādhāna-saṁskāra is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed at the time of spiritual initiation. After this particular saṁskāra, one is rightly called twice-born. One birth is calculated during the seed-giving saṁskāra, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important saṁskāras can be called a bona fide twice-born.

If the father and the mother do not undertake the process of spiritual family planning and simply beget children out of passion only, their children are called dvija-bandhus. These dvija-bandhus are certainly not as intelligent as the children of the regular twice-born families. The dvija-bandhus are classified with the śūdras and the woman class, who are by nature less intelligent. The śūdras and the woman class do not have to undergo any saṁskāra save and except the ceremony of marriage.

The less intelligent classes of men, namely women, śūdras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahābhārata was prepared. The purpose of the Mahābhārata is to administer the purpose of the Vedas, and therefore within this Mahābhārata the summary Veda of Bhagavad-gītā is placed. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas in the form of the Bhagavad-gītā is spoken by the Lord Śrī Kṛṣṇa. Vyāsadeva and Lord Kṛṣṇa are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gītā is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniṣads are. The Vedānta philosophy is the subject matter for study by the spiritual graduates. Only the post-graduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Śrī Caitanya Mahāprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord.

TEXT 26

evaṁ pravṛttasya sadā

bhūtānāṁ śreyasi dvijāḥ

sarvātmakenāpi yadā

nātuṣyad dhṛdayaṁ tataḥ

SYNONYMS

evam-thus; pravṛttasya-one who is engaged in; sadā-always; bhūtānām-of the living beings; śreyasi-in the ultimate good; dvijāḥ-O twice-born; sarvātmakena api-by all means; yadā-when; na-not; atuṣyat-become satisfied; hṛdayam-mind; tataḥ-at that.

O twice-born brāhmaṇas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.

Śrī Vyāsadeva was not satisfied with himself, although he had prepared literatures of Vedic value for the all-around welfare of the general mass of people. It was expected that he would be satisfied by all such activities, but ultimately he was not satisfied.

TEXT 27

nātiprasīdad dhṛdayaḥ

sarasvatyās taṭe śucau

vitarkayan vivikta-stha

idaṁ covāca dharma-vit

SYNONYMS

na-not; atiprasīdat-very much satisfied; hṛdayaḥ-at heart; sarasvatyāḥ-of the River Sarasvatī; taṭe-on the bank of; śucau-being purified; vitarkayan-having considered; vivikta-sthaḥ-situated in a lonely place; idam ca-also this; uvāca-said; dharma-vit-one who knows what religion is.

Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:

The sage began to search out the cause of not being satisfied at heart. Perfection is never attained until one is satisfied at heart. This satisfaction of heart has to be searched out beyond matter.

TEXTS 28-29

dhṛta-vratena hi mayā

chandāṁsi guravo 'gnayaḥ

mānitā nirvyalīkena

gṛhītaṁ cānuśāsanam

bhārata-vyapadeśena

hy āmnāyārthaś ca pradarśitaḥ

dṛśyate yatra dharmādi

strī-śūdrādibhir apy uta

SYNONYMS

dhṛta-vratena-under a strict disciplinary vow; hi-certainly; mayā-by me; chandāṁsi-the Vedic hymns; guravaḥ-the spiritual masters; agnayaḥ-the sacrificial fire; mānitāḥ-properly worshiped; nirvyalīkena-without pretense; gṛhītam ca-also accepted; anuśāsanam-traditional discipline; bhārata-the Mahābhārata; vyapadeśena-by compilation of; hi-certainly; āmnāya-arthaḥ-import of disciplic succession; ca-and; pradarśitaḥ-properly explained; dṛśyate-by what is necessary; yatra-where; dharma-ādiḥ-the path of religion; strī-śūdra-ādibhiḥ api-even by women, śūdras, etc.; uta-spoken.

I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahābhārata, by which even women, śūdras and others [friends of the twice-born] can see the path of religion.

No one can understand the import of the Vedas without having undergone a strict disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge are systematically presented in the Mahābhārata for the understanding of the woman class, the laborer class and the unqualified members of brāhmaṇa, kṣatriya or vaiśya families. In this age, the Mahābhārata is more essential than the original Vedas.

TEXT 30

tathāpi bata me daihyo

hy ātmā caivātmanā vibhuḥ

asampanna ivābhāti

brahma-varcasya sattamaḥ

SYNONYMS

tathāpi-although; bata-defect; me-mine; daihyaḥ-situated in the body; hi-certainly; ātmā-living being; ca-and; eva-even; ātmanā-myself; vibhuḥ-sufficient; asampannaḥ-wanting in; iva ābhāti-it appears to be; brahma-varcasya-of the Vedāntists; sattamaḥ-the supreme.

I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.

Undoubtedly Śrīla Vyāsadeva was complete in all the details of Vedic achievements. Purification of the living being submerged in matter is made possible by the prescribed activities in the Vedas, but the ultimate achievement is different. Unless it is attained, the living being, even though fully equipped, cannot be situated in the transcendentally normal stage. Śrīla Vyāsadeva appeared to have lost the clue and therefore felt dissatisfaction.

TEXT 31

kiṁ vā bhāgavatā dharmā

na prāyeṇa nirūpitāḥ

priyāḥ paramahaṁsānāṁ

ta eva hy acyuta-priyāḥ

SYNONYMS

kim vā-or; bhāgavatāḥ dharmāḥ-devotional activities of the living beings; na-not; prāyeṇa-almost; nirūpitāḥ-directed; priyāḥ-dear; paramahaṁsānām-of the perfect beings; te eva-that also; hi-certainly; acyuta-the infallible; priyāḥ-attractive.

This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.

The dissatisfaction which was being felt by Śrīla Vyāsadeva is expressed herein in his own words. This was felt for the normal condition of the living being in the devotional service of the Lord. Unless one is fixed in the normal condition of service, neither the Lord nor the living being can become fully satisfied. This defect was felt by him when Nārada Muni, his spiritual master, reached him. It is described as follows.

TEXT 32

tasyaivaṁ khilam ātmānaṁ

manya-mānasya khidyataḥ

kṛṣṇasya nārado 'bhyāgād

āśramaṁ prāg udāhṛtam

SYNONYMS

tasya-his; evam-thus; khilam-inferior; ātmānam-soul; manya-mānasya-thinking within the mind; khidyataḥ-regretting; kṛṣṇasya-of Kṛṣṇa-dvaipāyana Vyāsa; nāradaḥ abhyāgāt-Nārada came there; āśramam-the cottage; prāk-before; udāhṛtam-said.

As mentioned before, Nārada reached the cottage of Kṛṣṇa-dvaipāyana Vyāsa on the banks of the Sarasvatī just as Vyāsadeva was regretting his defects.

The vacuum felt by Vyāsadeva was not due to his lack of knowledge. Bhāgavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahaṁsas (the most perfect of the renounced order of life). Śrīmad-Bhāgavatam is full of narrations of the transcendental activities of the Personality of Godhead. Although Vyāsadeva was an empowered Divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Śrī Kṛṣṇa directly in the heart of Vyāsadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.

TEXT 33

tam abhijñāya sahasā

pratyutthāyāgataṁ muniḥ

pūjayām āsa vidhivan

nāradaṁ sura-pūjitam

SYNONYMS

tam abhijñāya-seeing the good fortune of his (Nārada's) arrival; sahasā-all of a sudden; pratyutthāya-getting up; āgatam-arrived at; muniḥ-Vyāsadeva; pūjayām āsa-worship; vidhi-vat-with the same respect as offered to Vidhi (Brahmā); nāradam-to Nārada; sura-pūjitam-worshiped by the demigods.

At the auspicious arrival of Śrī Nārada, Śrī Vyāsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmājī, the creator.

Vidhi means Brahmā, the first created living being. He is the original student as well as professor of the Vedas. He learned it from Śrī Kṛṣṇa and taught Nārada first. So Nārada is the second ācārya in the line of spiritual disciplic succession. He is the representative of Brahmā, and therefore he is respected exactly like Brahmā, the father of all vidhis (regulations); similarly all other successive disciples in the chain are also equally respected as representatives of the original spiritual master.

Thus end the Bhaktivedanta purports of the First Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Śrī Nārada."

Chapter Five

Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva

TEXT 1

sūta uvāca

atha taṁ sukham āsīna

upāsīnaṁ bṛhac-chravāḥ

devarṣiḥ prāha viprarṣiṁ

vīṇā-pāṇiḥ smayann iva

SYNONYMS

sūtaḥ-Sūta; uvāca-said; atha-therefore; tam-him; sukham āsīnaḥ-comfortably seated; upāsīnam-unto one sitting nearby; bṛhat-śravāḥ-greatly respected; devarṣiḥ-the great ṛṣi among the gods; prāha-said; viprarṣim-unto the ṛṣi among the brāhmaṇas; vīṇā-pāṇiḥ-one who carries a vīṇā in his hand; smayan iva-apparently smiling.

Sūta Gosvāmī said: Thus the sage amongst the gods [Nārada], comfortably seated and apparently smiling, addressed the ṛṣi amongst the brāhmaṇas [Vedavyāsa].

Nārada was smiling because he well knew the great sage Vedavyāsa and the cause of his disappointment. As he will explain gradually, Vyāsadeva's disappointment was due to insufficiency in presenting the science of devotional service. Nārada knew the defect, and it was confirmed by the position of Vyāsa.

TEXT 2

nārada uvāca

pārāśarya mahā-bhāga

bhavataḥ kaccid ātmanā

parituṣyati śārīra

ātmā mānasa eva vā

SYNONYMS

nāradaḥ-Nārada; uvāca-said; pārāśarya-O son of Parāśara; mahā-bhāga-the greatly fortunate; bhavataḥ-your; kaccit-if it is; ātmanā-by the self-realization of; parituṣyati-does it satisfy; śārīraḥ-identifying the body; ātmā-self; mānasaḥ-identifying the mind; eva-certainly; vā-and.

Addressing Vyāsadeva, the son of Parāśara, Nārada inquired: Are you satisfied by identifying with the body or the mind as objects of self-realization?

This was a hint by Nārada to Vyāsadeva regarding the cause of his despondency. Vyāsadeva, as the descendant of Parāśara, a greatly powerful sage, had the privilege of having a great parentage which should not have given Vyāsadeva cause for despondency. Being a great son of a great father, he should not have identified the self with the body or the mind. Ordinary men with a poor fund of knowledge can identify the body as self or the mind as self, but Vyāsadeva should not have done so. One cannot be cheerful by nature unless one is factually seated in self-realization, which is transcendental to the material body and mind.

TEXT 3

jijñāsitaṁ susampannam

api te mahad-adbhutam

kṛtavān bhārataṁ yas tvaṁ

sarvārtha-paribṛṁhitam

SYNONYMS

jijñāsitam-fully inquired; susampannam-well versed; api-in spite of; te-your; mahat-adbhutam-great and wonderful; kṛtavān-prepared; bhāratam-the Mahābhārata; yaḥ tvam-what you have done; sarva-artha-including all sequences; paribṛṁhitam-elaborately explained.

Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahābhārata, which is full of all kinds of Vedic sequences elaborately explained.

The despondency of Vyāsadeva was certainly not due to his lack of sufficient knowledge because as a student he had fully inquired about the Vedic literatures, as a result of which the Mahābhārata is compiled with full explanation of the Vedas.

TEXT 4

jijñāsitam adhītaṁ ca

brahma yat tat sanātanam

tathāpi śocasy ātmānam

akṛtārtha iva prabho

SYNONYMS

jijñāsitam-deliberated fully well; adhītam-the knowledge obtained; ca-and; brahma-the Absolute; yat-what; tat-that; sanātanam-eternal; tathāpi-in spite of that; śocasi-lamenting; ātmānam-unto the self; akṛta-arthaḥ-undone; iva-like; prabho-my dear sir.

You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu?

The Vedānta-sūtra, or Brahma-sūtra, compiled by Śrī Vyāsadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there cannot be any doubt about the transcendental scholarship of Vyāsadeva. So why should he lament?

TEXT 5

vyāsa uvāca

asty eva me sarvam idaṁ tvayoktaṁ

tathāpi nātmā parituṣyate me

tan-mūlam avyaktam agādha-bodhaṁ

pṛcchāmahe tvātma-bhavātma-bhūtam

SYNONYMS

vyāsaḥ-Vyāsa; uvāca-said; asti-there is; eva-certainly; me-mine; sarvam-all; idam-this; tvayā-by you; uktam-uttered; tathāpi-and yet; na-not; ātmā-self; parituṣyate-does pacify; me-unto me; tat-of which; mūlam-root; avyaktam-undetected; agādha-bodham-the man of unlimited knowledge; pṛcchāmahe-do inquire; tvā-unto you; ātma-bhava-self-born; ātma-bhūtam-offspring.

Śrī Vyāsadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahmā] who is self-born [without mundane father and mother].

In the material world everyone is engrossed with the idea of identifying the body or the mind with the self. As such, all knowledge disseminated in the material world is related either with the body or with the mind, and that is the root cause of all despondencies. This is not always detected, even though one may be the greatest erudite scholar in materialistic knowledge. It is good, therefore, to approach a personality like Nārada to solve the root cause of all despondencies. Why Nārada should be approached is explained below.

TEXT 6

sa vai bhavān veda samasta-guhyam

upāsito yat puruṣaḥ purāṇaḥ

parāvareśo manasaiva viśvaṁ

sṛjaty avaty atti guṇair asaṅgaḥ

SYNONYMS

saḥ-thus; vai-certainly; bhavān-yourself; veda-know; samasta-all-inclusive; guhyam-confidential; upāsitaḥ-devotee of; yat-because; puruṣaḥ-the Personality of Godhead; purāṇaḥ-the oldest; parāvareśaḥ-the controller of the material and spiritual worlds; manasā-mind; eva-only; viśvam-the universe; sṛjati-creates; avati atti-annihilates; guṇaiḥ-by the qualitative matter; asaṅgaḥ-unattached.

My lord! Everything that is mysterious is known to you because you worship the creator and destroyer of the material world and the maintainer of the spiritual world, the original Personality of Godhead, who is transcendental to the three modes of material nature.

A person who is cent percent engaged in the service of the Lord is the emblem of all knowledge. Such a devotee of the Lord in full perfection of devotional service is also perfect by the qualification of the Personality of Godhead. As such, the eightfold perfections of mystic power (aṣṭa-siddhi) constitute very little of his godly opulence. A devotee like Nārada can act wonderfully by his spiritual perfection, which every individual is trying to attain. Śrīla Nārada is a cent percent perfect living being, although not equal to the Personality of Godhead.

TEXT 7

tvaṁ paryaṭann arka iva tri-lokīm

antaś-caro vāyur ivātma-sākṣī

parāvare brahmaṇi dharmato vrataiḥ

snātasya me nyūnam alaṁ vicakṣva

SYNONYMS

tvam-Your Goodness; paryaṭan-traveling; arkaḥ-the sun; iva-like; tri-lokīm-the three worlds; antaḥ-caraḥ-can penetrate into everyone's heart; vāyuḥ iva-as good as the all-pervading air; ātma-self-realized; sākṣī-witness; parāvare-in the matter of cause and effect; brahmaṇi-in the Absolute; dharmataḥ-under disciplinary regulations; vrataiḥ-in vow; snātasya-having been absorbed in; me-mine; nyūnam-deficiency; alam-clearly; vicakṣva-search out.

Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone. As such, you are as good as the all-pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows.

Transcendental realization, pious activities, worshiping the Deities, charity, mercifulness, nonviolence and studying the scriptures under strict disciplinary regulations are always helpful.

TEXT 8

śrī-nārada uvāca

bhavatānudita-prāyaṁ

yaśo bhagavato 'malam

yenaivāsau na tuṣyeta

manye tad darśanaṁ khilam

SYNONYMS

śrī-nāradaḥ-Śrī Nārada; uvāca-said; bhavatā-by you; anudita-prāyam-almost not praised; yaśaḥ-glories; bhagavataḥ-of the Personality of Godhead; amalam-spotless; yena-by which; eva-certainly; asau-He (the Personality of Godhead); na-does not; tuṣyeta-be pleased; manye-I think; tat-that; darśanam-philosophy; khilam-inferior.

Śrī Nārada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.

The eternal relation of an individual soul with the Supreme Soul Personality of Godhead is constitutionally one of being the eternal servitor of the eternal master. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. Such a scholar as Vyāsadeva has completed many expansions of the Vedic literatures, ending with the Vedānta philosophy, but none of them have been written directly glorifying the Personality of Godhead. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. The Personality of Godhead is the last word in transcendental realization. The Absolute realized as impersonal Brahman or localized Supersoul, Paramātmā, is less productive of transcendental bliss than the supreme personal realization of His glories.

The compiler of the Vedānta-darśana is Vyāsadeva himself. Yet he is troubled, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedānta which is not explained directly by Vyāsadeva, the author? Herein arises the necessity of explaining Vedānta-sūtra in the form of Śrīmad-Bhāgavatam by the self-same author.

TEXT 9

yathā dharmādayaś cārthā

muni-varyānukīrtitāḥ

na tathā vāsudevasya

mahimā hy anuvarṇitaḥ

SYNONYMS

yathā-as much as; dharma-ādayaḥ-all four principles of religious behavior; ca-and; arthāḥ-purposes; muni-varya-by yourself, the great sage; anukīrtitāḥ-repeatedly described; na-not; tathā-in that way; vāsudevasya-of the Personality of Godhead Śrī Kṛṣṇa; mahimā-glories; hi-certainly; anuvarṇitaḥ-so constantly described.

Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vāsudeva.

The prompt diagnosis of Śrī Nārada is at once declared. The root cause of the despondency of Vyāsadeva was his deliberate avoidance of glorifying the Lord in his various editions of the Purāṇas. He has certainly, as a matter of course, given descriptions of the glories of the Lord (Śrī Kṛṣṇa) but not as many as given to religiosity, economic development, sense gratification and salvation. These four items are by far inferior to engagement in the devotional service of the Lord. Śrī Vyāsadeva, as the authorized scholar, knew very well this difference. And still instead of giving more importance to the better type of engagement, namely, devotional service to the Lord, he had more or less improperly used his valuable time, and thus he was despondent. From this it is clearly indicated that no one can be pleased substantially without being engaged in the devotional service of the Lord. In the Bhagavad-gītā this fact is clearly mentioned.

After liberation, which is the last item in the line of performing religiosity, etc., one is engaged in pure devotional service. This is called the stage of self-realization, or the brahma-bhūta stage [SB 4.30.20]. After attainment of this brahma-bhūta stage, one is satisfied. But satisfaction is the beginning of transcendental bliss. One should progress by attaining neutrality and equality in the relative world. And passing this stage of equanimity, one is fixed in the transcendental loving service of the Lord. This is the instruction of the Personality of Godhead in the Bhagavad-gītā. The conclusion is that in order to maintain the status quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, Nārada recommended to Vyāsadeva that he (Vyāsadeva) should now eagerly and repeatedly describe the path of devotional service. This would cure him from gross despondency.

TEXT 10

na yad vacaś citra-padaṁ harer yaśo

jagat-pavitraṁ pragṛṇīta karhicit

tad vāyasaṁ tīrtham uśanti mānasā

na yatra haṁsā niramanty uśikkṣayāḥ

SYNONYMS

na-not; yat-that; vacaḥ-vocabulary; citra-padam-decorative; hareḥ-of the Lord; yaśaḥ-glories; jagat-universe; pavitram-sanctified; pragṛṇīta-described; karhicit-hardly; tat-that; vāyasam-crows; tīrtham-place of pilgrimage; uśanti-think; mānasāḥ-saintly persons; na-not; yatra-where; haṁsāḥ-all-perfect beings; niramanti-take pleasure; uśikkṣayāḥ-those who reside in the transcendental abode.

Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.

Crows and swans are not birds of the same feather because of their different mental attitudes. The fruitive workers or passionate men are compared to the crows, whereas the all-perfect saintly persons are compared to the swans. The crows take pleasure in a place where garbage is thrown out, just as the passionate fruitive workers take pleasure in wine and woman and places for gross sense pleasure. The swans do not take pleasure in the places where crows are assembled for conferences and meetings. They are instead seen in the atmosphere of natural scenic beauty where there are transparent reservoirs of water nicely decorated with stems of lotus flowers in variegated colors of natural beauty. That is the difference between the two classes of birds.

Nature has influenced different species of life with different mentalities, and it is not possible to bring them up into the same rank and file.

Similarly, there are different kinds of literature for different types of men of different mentality. Mostly the market literatures which attract men of the crow's categories are literatures containing refused remnants of sensuous topics. They are generally known as mundane talks in relation with the gross body and subtle mind. They are full of subject matter described in decorative language full of mundane similes and metaphorical arrangements. Yet with all that, they do not glorify the Lord. Such poetry and prose, on any subject matter, is considered decoration of a dead body. Spiritually advanced men who are compared to the swans do not take pleasure in such dead literatures, which are sources of pleasure for men who are spiritually dead. These literatures in the modes of passion and ignorance are distributed under different labels, but they can hardly help the spiritual urge of the human being, and thus the swanlike spiritually advanced men have nothing to do with them. Such spiritually advanced men are called also mānasa because they always keep up the standard of transcendental voluntary service to the Lord on the spiritual plane. This completely forbids fruitive activities for gross bodily sense satisfaction or subtle speculation of the material egoistic mind.

Social literary men, scientists, mundane poets, theoretical philosophers and politicians who are completely absorbed in the material advancement of sense pleasure are all dolls of the material energy. They take pleasure in a place where rejected subject matters are thrown. According to Svāmī Śrīdhara, this is the pleasure of the prostitute-hunters.

But literatures which describe the glories of the Lord are enjoyed by the paramahaṁsas who have grasped the essence of human activities.

TEXT 11

tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo 'ṅkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ

SYNONYMS

tat-that; vāk-vocabulary; visargaḥ-creation; janatā-the people in general; agha-sins; viplavaḥ-revolutionary; yasmin-in which; prati-ślokam-each and every stanza; abaddhavati-irregularly composed; api-in spite of; nāmāni-transcendental names, etc.; anantasya-of the unlimited Lord; yaśaḥ-glories; aṅkitāni-depicted; yat-what; śṛṇvanti-do hear; gāyanti-do sing; gṛṇanti-do accept; sādhavaḥ-the purified men who are honest.

On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

It is a qualification of the great thinkers to pick up the best even from the worst. It is said that the intelligent man should pick up nectar from a stock of poison, should accept gold even from a filthy place, should accept a good and qualified wife even from an obscure family and should accept a good lesson even from a man or from a teacher who comes from the untouchables. These are some of the ethical instructions for everyone in every place without exception. But a saint is far above the level of an ordinary man. He is always absorbed in glorifying the Supreme Lord because by broadcasting the holy name and fame of the Supreme Lord, the polluted atmosphere of the world will change, and as a result of propagating the transcendental literatures like Śrīmad-Bhāgavatam, people will become sane in their transactions. While preparing this commentation on this particular stanza of Śrīmad-Bhāgavatam we have a crisis before us. Our neighboring friend China has attacked the border of India with a militaristic spirit. We have practically no business in the political field, yet we see that previously there were both China and India, and they both lived peacefully for centuries without ill feeling. The reason is that they lived those days in an atmosphere of God consciousness, and every country, over the surface of the world, was God-fearing, pure-hearted and simple, and there was no question of political diplomacy. There is no cause of quarrel between the two countries China and India over land which is not very suitable for habitation, and certainly there is no cause for fighting on this issue. But due to the age of quarrel, Kali, which we have discussed, there is always a chance of quarrel on slight provocation. This is due not to the issue in question, but to the polluted atmosphere of this age: systematically there is propaganda by a section of people to stop glorification of the name and fame of the Supreme Lord. Therefore, there is a great need for disseminating the message of Śrīmad-Bhāgavatam all over the world. It is the duty of every responsible Indian to broadcast the transcendental message of Śrīmad-Bhāgavatam throughout the world to do all the supermost good as well as to bring about the desired peace in the world. Because India has failed in her duty by neglecting this responsible work, there is so much quarrel and trouble all over the world. We are confident that if the transcendental message of Śrīmad-Bhāgavatam is received only by the leading men of the world, certainly there will be a change of heart, and naturally the people in general will follow them. The mass of people in general are tools in the hands of the modern politicians and leaders of the people. If there is a change of heart of the leaders only, certainly there will be a radical change in the atmosphere of the world. We know that our honest attempt to present this great literature conveying transcendental messages for reviving the God consciousness of the people in general and respiritualizing the world atmosphere is fraught with many difficulties. Our presenting this matter in adequate language, especially a foreign language, will certainly fail, and there will be so many literary discrepancies despite our honest attempt to present it in the proper way. But we are sure that with all our faults in this connection the seriousness of the subject matter will be taken into consideration, and the leaders of society will still accept this due to its being an honest attempt to glorify the Almighty God. When there is fire in a house, the inmates of the house go out to get help from the neighbors who may be foreigners, and yet without knowing the language the victims of the fire express themselves, and the neighbors understand the need, even though not expressed in the same language. The same spirit of cooperation is needed to broadcast this transcendental message of the Śrīmad-Bhāgavatam throughout the polluted atmosphere of the world. After all, it is a technical science of spiritual values, and thus we are concerned with the techniques and not with the language. If the techniques of this great literature are understood by the people of the world, there will be success.

When there are too many materialistic activities by the people in general all over the world, there is no wonder that a person or a nation attacks another person or nation on slight provocation. That is the rule of this age of Kali or quarrel. The atmosphere is already polluted with corruption of all description, and everyone knows it well. There are so many unwanted literatures full of materialistic ideas of sense gratification. In many countries there are bodies appointed by the state to detect and censor obscene literature. This means that neither the government nor the responsible leaders of the public want such literature, yet it is in the marketplace because the people want it for sense gratification. The people in general want to read (that is a natural instinct), but because their minds are polluted they want such literatures. Under the circumstances, transcendental literature like Śrīmad-Bhāgavatam will not only diminish the activities of the corrupt mind of the people in general, but also it will supply food for their hankering after reading some interesting literature. In the beginning they may not like it because one suffering from jaundice is reluctant to take sugar candy, but we should know that sugar candy is the only remedy for jaundice. Similarly, let there be systematic propaganda for popularizing reading of the Bhagavad-gītā and the Śrīmad-Bhāgavatam, which will act like sugar candy for the jaundicelike condition of sense gratification. When men have a taste for this literature, the other literatures, which are catering poison to society, will then automatically cease.

We are sure, therefore, that everyone in human society will welcome Śrīmad-Bhāgavatam, even though it is now presented with so many faults, for it is recommended by Śrī Nārada, who has very kindly appeared in this chapter.

TEXT 12

naiṣkarmyam apy acyuta-bhāva-varjitaṁ

na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare

na cārpitaṁ karma yad apy akāraṇam

SYNONYMS

naiṣkarmyam-self-realization, being freed from the reactions of fruitive work; api-in spite of; acyuta-the infallible Lord; bhāva-conception; varjitam-devoid of; na-does not; śobhate-look well; jñānam-transcendental knowledge; alam-by and by; nirañjanam-free from designations; kutaḥ-where is; punaḥ-again; śaśvat-always; abhadram-uncongenial; īśvare-unto the Lord; na-not; ca-and; arpitam-offered; karma-fruitive work; yat api-what is; akāraṇam-not fruitive.

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

As referred to above, not only ordinary literatures devoid of the transcendental glorification of the Lord are condemned, but also Vedic literatures and speculation on the subject of impersonal Brahman when they are devoid of devotional service. When speculation on the impersonal Brahman is condemned on the above ground, then what to speak of ordinary fruitive work, which is not meant to fulfill the aim of devotional service. Such speculative knowledge and fruitive work cannot lead one to the goal of perfection. Fruitive work, in which almost all people in general are engaged, is always painful either in the beginning or at the end. It can be fruitful only when made subservient to the devotional service of the Lord. In the Bhagavad-gītā also it is confirmed that the result of such fruitive work may be offered for the service of the Lord, otherwise it leads to material bondage. The bona fide enjoyer of the fruitive work is the Personality of Godhead, and thus when it is engaged for the sense gratification of the living beings, it becomes an acute source of trouble.

TEXT 13

atho mahā-bhāga bhavān amogha-dṛk

śuci-śravāḥ satya-rato dhṛta-vrataḥ

urukramasyākhila-bandha-muktaye

samādhinānusmara tad-viceṣṭitam

SYNONYMS

atho-therefore; mahā-bhāga-highly fortunate; bhavān-yourself; amogha-dṛk-the perfect seer; śuci-spotless; śravāḥ-famous; satya-rataḥ-having taken the vow of truthfulness; dhṛta-vrataḥ-fixed in spiritual qualities; urukramasya-of the one who performs supernatural activities (God); akhila-universal; bandha-bondage; muktaye-for liberation from; samādhinā-by trance; anusmara-think repeatedly and then describe them; tat-viceṣṭitam-various pastimes of the Lord.

O Vyāsadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage.

People in general have a taste for literatures by instinct. They want to hear and read from the authorities something about the unknown, but their taste is exploited by unfortunate literatures which are full of subject matter for satisfaction of the material senses. Such literatures contain different kinds of mundane poems and philosophical speculations, more or less under the influence of māyā, ending in sense gratification. These literatures, although worthless in the true sense of the term, are variously decorated to attract the attention of the less intelligent men. Thus the attracted living entities are more and more entangled in material bondage without hope of liberation for thousands and thousands of generations. Śrī Nārada Ṛṣi, being the best amongst the Vaiṣṇavas, is compassionate toward such unfortunate victims of worthless literatures, and thus he advises Śrī Vyāsadeva to compose transcendental literature which is not only attractive but can also actually bring liberation from all kinds of bondage. Śrīla Vyāsadeva or his representatives are qualified because they are rightly trained to see things in true perspective. Śrīla Vyāsadeva and his representatives are pure in thought due to their spiritual enlightenment, fixed in their vows due to their devotional service, and determined to deliver the fallen souls rotting in material activities. The fallen souls are very eager to receive novel informations every day, and the transcendentalists like Vyāsadeva or Nārada can supply such eager people in general with unlimited news from the spiritual world. In the Bhagavad-gītā it is said that the material world is only a part of the whole creation and that this earth is only a fragment of the whole material world.

There are thousands and thousands of literary men all over the world, and they have created many, many thousands of literary works for the information of the people in general for thousands and thousands of years. Unfortunately none of them have brought peace and tranquillity on the earth. This is due to a spiritual vacuum in those literatures; therefore the Vedic literatures, especially the Bhagavad-gītā and the Śrīmad-Bhāgavatam, are specifically recommended to suffering humanity to bring about the desired effect of liberation from the pangs of material civilization, which is eating the vital part of human energy. The Bhagavad-gītā is the spoken message of the Lord Himself recorded by Vyāsadeva, and the Śrīmad-Bhāgavatam is the transcendental narration of the activities of the same Lord Kṛṣṇa, which alone can satisfy the hankering desires of the living being for eternal peace and liberation from miseries. Śrīmad-Bhāgavatam, therefore, is meant for all the living beings all over the universe for total liberation from all kinds of material bondage. Such transcendental narrations of the pastimes of the Lord can be described only by liberated souls like Vyāsadeva and his bona fide representatives who are completely merged in the transcendental loving service of the Lord. Only to such devotees do the pastimes of the Lord and their transcendental nature become automatically manifest by dint of devotional service. No one else can either know or describe the acts of the Lord, even if they speculate on the subject for many, many years. The descriptions of the Bhāgavatam are so precise and accurate that whatever has been predicted in this great literature about five thousand years ago is now exactly happening. Therefore, the vision of the author comprehends past, present and future. Such liberated persons as Vyāsadeva are perfect not only by the power of vision and wisdom, but also in aural reception, in thinking, feeling and all other sense activities. A liberated person possesses perfect senses, and with perfect senses only can one serve the sense-proprietor, Hṛṣīkeśa, Śrī Kṛṣṇa the Personality of Godhead. Śrīmad-Bhāgavatam, therefore, is the perfect description of the all-perfect Personality of Godhead by the all-perfect personality Śrīla Vyāsadeva, the compiler of the Vedas.

TEXT 14

tato 'nyathā kiñcana yad vivakṣataḥ

pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ

na karhicit kvāpi ca duḥsthitā matir

labheta vātāhata-naur ivāspadam

SYNONYMS

tataḥ-from that; anyathā-apart; kiñcana-something; yat-whatsoever; vivakṣataḥ-desiring to describe; pṛthak-separately; dṛśaḥ-vision; tat-kṛta-reactionary to that; rūpa-form; nāmabhiḥ-by names; na karhicit-never; kvāpi-any; ca-and; duḥsthitā matiḥ-oscillating mind; labheta-gains; vāta-āhata-troubled by the wind; nauḥ-boat; iva-like; āspadam-place.

Whatever you desire to describe that is separate in vision from the Lord simply reacts, with different forms, names and results, to agitate the mind as the wind agitates a boat which has no resting place.

Śrī Vyāsadeva is the editor of all descriptions of the Vedic literatures, and thus he has described transcendental realization in different ways, namely by fruitive activities, speculative knowledge, mystic power and devotional service. Besides that, in his various Purāṇas he has recommended the worship of so many demigods in different forms and names. The result is that people in general are puzzled how to fix their minds in the service of the Lord; they are always disturbed about finding the real path of self-realization. Śrīla Nāradadeva is stressing this particular defect in the Vedic literatures compiled by Vyāsadeva, and thus he is trying to emphasize describing everything in relation with the Supreme Lord, and no one else. In fact, there is nothing existent except the Lord. The Lord is manifested in different expansions. He is the root of the complete tree. He is the stomach of the complete body. pouring water on the root is the right process to water the tree, as much as feeding the stomach supplies energy to all parts of the body. Therefore, Śrīla Vyāsadeva should not have compiled any Purāṇas other than the Bhāgavata Purāṇa because a slight deviation from that may create havoc for self-realization. If a slight deviation can create such havoc, then what to speak of deliberate expansion of the ideas separate from the Absolute Truth Personality of Godhead. The most defective part of worshiping demigods is that it creates a definite conception of pantheism, ending disastrously in many religious sects detrimental to the progress of the principles of the Bhāgavatam, which alone can give the accurate direction for self-realization in eternal relation with the Personality of Godhead by devotional service in transcendental love. The example of the boat disturbed by whirling wind is suitable in this respect. The diverted mind of the pantheist can never reach the perfection of self-realization, due to the disturbed condition of the selection of object.

TEXT 15

jugupsitaṁ dharma-kṛte 'nuśāsataḥ

svabhāva-raktasya mahān vyatikramaḥ

yad-vākyato dharma itītaraḥ sthito

na manyate tasya nivāraṇaṁ janaḥ

SYNONYMS

jugupsitam-verily condemned; dharma-kṛte-for the matter of religion; anuśāsataḥ-instruction; svabhāva-raktasya-naturally inclined; mahān-great; vyatikramaḥ-unreasonable; yat-vākyataḥ-under whose instruction; dharmaḥ-religion; iti-it is thus; itaraḥ-the people in general; sthitaḥ-fixed; na-do not; manyate-think; tasya-of that; nivāraṇam-prohibition; janaḥ-they.

The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.

Śrīla Vyāsadeva's compilation of different Vedic literatures on the basis of regulated performances of fruitive activities as depicted in the Mahābhārata and other literature is condemned herewith by Śrīla Nārada. The human beings, by long material association, life after life, have a natural inclination, by practice, to endeavor to lord it over material energy. They have no sense of the responsibility of human life. This human form of life is a chance to get out of the clutches of illusory matter. The Vedas are meant for going back to Godhead, going back home. To revolve in the cycle of transmigration in a series of lives numbering 8,400,000 is an imprisoned life for the condemned conditioned souls. The human form of life is a chance to get out of this imprisoned life, and as such the only occupation of the human being is to reestablish his lost relationship with God. Under the circumstances, one should never be encouraged in making a plan for sense enjoyment in the name of religious functions. Such diversion of the human energy results in a misguided civilization. Śrīla Vyāsadeva is the authority in Vedic explanations in the Mahābhārata, etc., and his encouragement in sense enjoyment in some form or other is a great barrier for spiritual advancement because the people in general will not agree to renounce material activities which held them in material bondage. At a certain stage of human civilization when such material activities in the name of religion (as sacrificing animals in the name of yajña) were too much rampant, the Lord incarnated Himself as Buddha and decried the authority of the Vedas in order to stop animal sacrifice in the name of religion. This was foreseen by Nārada, and therefore he condemned such literatures. The flesh-eaters still continue to perform animal sacrifice before some demigod or goddess in the name of religion because in some of the Vedic literatures such regulated sacrifices are recommended. They are so recommended to discourage flesh-eating, but gradually the purpose of such religious activities is forgotten, and the slaughterhouse becomes prominent. This is because foolish materialistic men do not care to listen to others who are actually in a position to explain the Vedic rites.

In the Vedas it is distinctly said that the perfection of life is never to be attained either by voluminous work, or by accumulation of wealth or even by increasing the population. But it is so attained only by renunciation. The materialistic men do not care to listen to such injunctions. According to them, the so-called renounced order of life is meant for those who are unable to earn their livelihood because of some corporeal defects, or for persons who have failed to achieve prosperity in family life.

In histories like the Mahābhārata, of course, there are topics on transcendental subjects along with material topics. The Bhagavad-gītā is there in the Mahābhārata. The whole idea of the Mahābhārata culminates in the ultimate instructions of the Bhagavad-gītā, that one should relinquish all other engagements and should engage oneself solely and fully in surrendering unto the lotus feet of Lord Śrī Kṛṣṇa. But men with materialistic tendencies are more attracted to the politics, economics and philanthropic activities mentioned in the Mahābhārata than to the principal topic, namely the Bhagavad-gītā. This compromising spirit of Vyāsadeva is directly condemned by Nārada, who advises him to directly proclaim that the prime necessity of human life is to realize one's eternal relation with the Lord and thus surrender unto Him without delay.

A patient suffering from a particular type of malady is almost always inclined to accept eatables which are forbidden for him. The expert physician does not make any compromise with the patient by allowing him to take partially what he should not at all take. In the Bhagavad-gītā it is also said that a man attached to fruitive work should not be discouraged from his occupation, for gradually he may be elevated to the position of self-realization. This is sometimes applicable for those who are only dry empiric philosophers without spiritual realization. But those who are in the devotional line need not be always so advised.

TEXT 16

vicakṣaṇo 'syārhati vedituṁ vibhor

ananta-pārasya nivṛttitaḥ sukham

pravartamānasya guṇair anātmanas

tato bhavān darśaya ceṣṭitaṁ vibhoḥ

SYNONYMS

vicakṣaṇaḥ-very expert; asya-of him; arhati-deserves; veditum-to understand; vibhoḥ-of the Lord; ananta-pārasya-of the unlimited; nivṛttitaḥ-retired from; sukham-material happiness; pravartamānasya-those who are attached to; guṇaiḥ-by the material qualities; anātmanaḥ-devoid of knowledge in spiritual value; tataḥ-therefore; bhavān-Your Goodness; darśaya-show the ways; ceṣṭitam-activities; vibhoḥ-of the Lord.

The Supreme Lord is unlimited. Only a very expert personality, retired from the activities of material happiness, deserves to understand this knowledge of spiritual values. Therefore those who are not so well situated, due to material attachment, should be shown the ways of transcendental realization, by Your Goodness, through descriptions of the transcendental activities of the Supreme Lord.

Theological science is a difficult subject, especially when it deals with the transcendental nature of God. It is not a subject matter to be understood by persons who are too much attached to material activities. Only the very expert, who have almost retired from materialistic activities by culture of spiritual knowledge, can be admitted to the study of this great science. In the Bhagavad-gītā it is clearly stated that out of many hundreds and thousands of men only one person deserves to enter into transcendental realization. And out of many thousands of such transcendentally realized persons, only a few can understand the theological science specifically dealing with God as a person. Śrī Vyāsadeva is therefore advised by Nārada to describe the science of God directly by relating His transcendental activities. Vyāsadeva is himself a personality expert in this science, and he is unattached to material enjoyment. Therefore he is the right person to describe it, and Śukadeva Gosvāmī, the son of Vyāsadeva, is the right person to receive it.

Śrīmad-Bhāgavatam is the topmost theological science, and therefore it can react on the laymen as medicinal doses. Because it contains the transcendental activities of the Lord, there is no difference between the Lord and the literature. The literature is the factual literary incarnation of the Lord. So the laymen can hear the narration of the activities of the Lord. Thereby they are able to associate with the Lord and thus gradually become purified from material diseases. The expert devotees also can discover novel ways and means to convert the nondevotees in terms of particular time and circumstance. Devotional service is dynamic activity, and the expert devotees can find out competent means to inject it into the dull brains of the materialistic population. Such transcendental activities of the devotees for the service of the Lord can bring a new order of life to the foolish society of materialistic men. Lord Śrī Caitanya Mahāprabhu and His subsequent followers exhibited expert dexterity in this connection. By following the same method, one can bring the materialistic men of this age of quarrel into order for peaceful life and transcendental realization.

TEXT 17

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer

bhajann apakvo 'tha patet tato yadi

yatra kva vābhadram abhūd amuṣya kiṁ

ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

SYNONYMS

tyaktvā-having forsaken; sva-dharmam-one's own occupational engagement; caraṇa-ambujam-the lotus feet; hareḥ-of Hari (the Lord); bhajan-in the course of devotional service; apakvaḥ-immature; atha-for the matter of; patet-falls down; tataḥ-from that place; yadi-if; yatra-whereupon; kva-what sort of; vā-or (used sarcastically); abhadram-unfavorable; abhūt-shall happen; amuṣya-of him; kim-nothing; kaḥ vā arthaḥ-what interest; āptaḥ-obtained; abhajatām-of the nondevotee; sva-dharmataḥ-being engaged in occupational service.

One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.

As far as the duties of mankind are concerned, there are innumerable duties. Every man is duty-bound not only to his parents, family members, society, country, humanity, other living beings, the demigods, etc., but also to the great philosophers, poets, scientists, etc. It is enjoined in the scriptures that one can relinquish all such duties and surrender unto the service of the Lord. So if one does so and becomes successful in the discharge of his devotional service unto the Lord, it is well and good. But it so happens sometimes that one surrenders himself unto the service of the Lord by some temporary sentiment, and in the long run, due to so many other reasons, he falls down from the path of service by undesirable association. There are so many instances of this in the histories. Bharata Mahārāja was obliged to take his birth as a stag due to his intimate attachment to a stag. He thought of this stag when he died. As such, in the next birth he became a stag, although he did not forget the incident of his previous birth. Similarly, Citraketu also fell down due to his offenses at the feet of Śiva. But in spite of all this, the stress is given here to surrendering unto the lotus feet of the Lord, even if there is a chance of falling down, because even though one falls down from the prescribed duties of devotional service, he will never forget the lotus feet of the Lord. Once engaged in the devotional service of the Lord, one will continue the service in all circumstances. In the Bhagavad-gītā it is said that even a small quantity of devotional service can save one from the most dangerous position. There are many instances of such examples in history. Ajāmila is one of them. Ajāmila in his early life was a devotee, but in his youth he fell down. Still he was saved by the Lord at the end.

TEXT 18

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

SYNONYMS

tasya-for that purpose; eva-only; hetoḥ-reason; prayateta-should endeavor; kovidaḥ-one who is philosophically inclined; na-not; labhyate-is not obtained; yat-what; bhramatām-wandering; upari adhaḥ-from top to bottom; tat-that; labhyate-can be obtained; duḥkhavat-like the miseries; anyataḥ-as a result of previous work; sukham-sense enjoyment; kālena-in course of time; sarvatra-everywhere; gabhīra-subtle; raṁhasā-progress.

Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.

Every man everywhere is trying to obtain the greatest amount of sense enjoyment by various endeavors. Some men are busy engaged in trade, industry, economic development, political supremacy, etc., and some of them are engaged in fruitive work to become happy in the next life by attaining higher planets. It is said that on the moon the inhabitants are fit for greater sense enjoyment by drinking soma-rasa, and the Pitṛloka is obtained by good charitable work. So there are various programs for sense enjoyment, either during this life or in the life after death. Some are trying to reach the moon or other planets by some mechanical arrangement, for they are very anxious to get into such planets without doing good work. But it is not to happen. By the law of the Supreme, different places are meant for different grades of living beings according to the work they have performed. By good work only, as prescribed in the scriptures, can one obtain birth in a good family, opulence, good education and good bodily features. We see also that even in this life one obtains a good education or money by good work. Similarly, in our next birth we get such desirable positions only by good work. Otherwise, it would not so happen that two persons born in the same place at the same time are seen differently placed according to previous work. But all such material positions are impermanent. The positions in the topmost Brahmaloka and in the lowest Pātāla are also changeable according to our own work. The philosophically inclined person must not be tempted by such changeable positions. He should try to get into the permanent life of bliss and knowledge where he will not be forced to come back again to the miserable material world, either in this or that planet. Miseries and mixed happiness are two features of material life, and they are obtained in Brahmaloka and in other lokas also. They are obtained in the life of the demigods and also in the life of the dogs and hogs. The miseries and mixed happiness of all living beings are only of different degree and quality, but no one is free from the miseries of birth, death, old age and disease. Similarly, everyone has his destined happiness also. No one can get more or less of these things simply by personal endeavors. Even if they are obtained, they can be lost again. One should not, therefore, waste time with these flimsy things; one should only endeavor to go back to Godhead. That should be the mission of everyone's life.

TEXT 19

na vai jano jātu kathañcanāvrajen

mukunda-sevy anyavad aṅga saṁsṛtim

smaran mukundāṅghry-upagūhanaṁ punar

vihātum icchen na rasa-graho janaḥ

SYNONYMS

na-never; vai-certainly; janaḥ-a person; jātu-at any time; kathañcana-somehow or other; āvrajet-does not undergo; mukunda-sevī-the devotee of the Lord; anyavat-like others; aṅga-O my dear; saṁsṛtim-material existence; smaran-remembering; mukunda-aṅghri-the lotus feet of the Lord; upagūhanam-embracing; punaḥ-again; vihātum-willing to give up; icchet-desire; na-never; rasa-grahaḥ-one who has relished the mellow; janaḥ-person.

My dear Vyāsa, even though a devotee of Lord Kṛṣṇa sometimes falls down somehow or other, he certainly does not undergo material existence like others [fruitive workers, etc.] because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again.

A devotee of the Lord automatically becomes uninterested in the enchantment of material existence because he is rasa-graha, or one who has tasted the sweetness of the lotus feet of Lord Kṛṣṇa. There are certainly many instances where devotees of the Lord have fallen down due to uncongenial association, just like fruitive workers, who are always prone to degradation. But even though he falls down, a devotee is never to be considered the same as a fallen karmī. A karmī suffers the result of his own fruitive reactions, whereas a devotee is reformed by chastisement directed by the Lord Himself. The sufferings of an orphan and the sufferings of a beloved child of a king are not one and the same. An orphan is really poor because he has no one to take care of him, but a beloved son of a rich man, although he appears to be on the same level as the orphan, is always under the vigilance of his capable father. A devotee of the Lord, due to wrong association, sometimes imitates the fruitive workers. The fruitive workers want to lord it over the material world. Similarly, a neophyte devotee foolishly thinks of accumulating some material power in exchange for devotional service. Such foolish devotees are sometimes put into difficulty by the Lord Himself. As a special favor, He may remove all material paraphernalia. By such action, the bewildered devotee is forsaken by all friends and relatives, and so he comes to his senses again by the mercy of the Lord and is set right to execute his devotional service.

In the Bhagavad-gītā it is also said that such fallen devotees are given a chance to take birth in a family of highly qualified brāhmaṇas or in a rich mercantile family. A devotee in such a position is not as fortunate as one who is chastised by the Lord and put into a position seemingly of helplessness. The devotee who becomes helpless by the will of the Lord is more fortunate than those who are born in good families. The fallen devotees born in a good family may forget the lotus feet of the Lord because they are less fortunate, but the devotee who is put into a forlorn condition is more fortunate because he swiftly returns to the lotus feet of the Lord, thinking himself helpless all around.

Pure devotional service is so spiritually relishable that a devotee becomes automatically uninterested in material enjoyment. That is the sign of perfection in progressive devotional service. A pure devotee continuously remembers the lotus feet of Lord Śrī Kṛṣṇa and does not forget Him even for a moment, not even in exchange for all the opulence of the three worlds.

TEXT 20

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

tad dhi svayaṁ veda bhavāṁs tathāpi te

prādeśa-mātraṁ bhavataḥ pradarśitam

SYNONYMS

idam-this; hi-all; viśvam-cosmos; bhagavān-the Supreme Lord; iva-almost the same; itaraḥ-different from; yataḥ-from whom; jagat-the worlds; sthāna-exist; nirodha-annihilation; sambhavāḥ-creation; tat hi-all about; svayam-personally; veda-know; bhavān-your good self; tathā api-still; te-unto you; prādeśa-mātram-a synopsis only; bhavataḥ-unto you; pradarśitam-explained.

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

For a pure devotee, the conception of Mukunda, Lord Śrī Kṛṣṇa, is both personal and impersonal. The impersonal cosmic situation is also Mukunda because it is the emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas the leaves and the branches of the tree are emanated parts and parcels of the tree. The leaves and branches of the tree are also the tree, but the tree itself is neither the leaves nor the branches. The Vedic version that the whole cosmic creation is nothing but Brahman means that since everything is emanating from the Supreme Brahman, nothing is apart from Him. Similarly, the part and parcel hands and legs are called the body, but the body as the whole unit is neither the hands nor the legs. The Lord is the transcendental form of eternity, cognition and beauty. And thus the creation of the energy of the Lord appears to be partially eternal, full of knowledge and beautiful also. The captivated conditioned souls under the influence of the external energy, māyā, are therefore entrapped in the network of the material nature. They accept this as all in all, for they have no information of the Lord who is the primeval cause. Nor have they information that the parts and parcels of the body, being detached from the whole body, are no longer the same hand or leg as when attached to the body. Similarly, a godless civilization detached from the transcendental loving service of the Supreme Personality of Godhead is just like a detached hand or leg. Such parts and parcels may appear like hands and legs, but they have no efficiency. The devotee of the Lord, Śrīla Vyāsadeva, knows this very well. He is further advised by Śrīla Nārada to expand the idea so that the entrapped conditioned souls may take lessons from him to understand the Supreme Lord as the primeval cause.

According to the Vedic version, the Lord is naturally fully powerful, and thus His supreme energies are always perfect and identical with Him. Both the spiritual and the material skies and their paraphernalia are emanations of the internal and external energies of the Lord. External energy is comparatively inferior, whereas the internal potency is superior. The superior energy is living force, and therefore she is completely identical, but the external energy, being inert, is partially identical. But both the energies are neither equal to nor greater than the Lord, who is the generator of all energies; such energies are always under His control, exactly as electrical energy, however powerful it may be, is always under the control of the engineer.

The human being and all other living beings are products of His internal energies. Thus the living being is also identical with the Lord. But he is never equal or superior to the Personality of Godhead. The Lord and living beings are all individual persons. With the help of the material energies the living beings are also creating something, but none of their creations are equal or superior to the creations of the Lord. The human being may create a small playful sputnik and may throw it into outer space, but that does not mean that he can create a planet like the earth or moon and float it in the air as the Lord does. Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal to the Lord. This is never to be. The human being, after attaining complete perfection, may achieve a large percentage of the qualities of the Lord (say up to seventy-eight percent), but it is never possible to surpass the Lord or to become equal with Him. In a diseased condition only, the foolish being claims to be one with the Lord and thus becomes misled by the illusory energy. The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world. Śrīla Vyāsadeva is advised by Śrīla Nārada to expand this idea in the Bhāgavatam. In the Bhagavad-gītā also the same idea is explained: surrender fully unto the lotus feet of the Lord. That is the only business of the perfect human being.

TEXT 21

tvam ātmanātmānam avehy amogha-dṛk

parasya puṁsaḥ paramātmanaḥ kalām

ajaṁ prajātaṁ jagataḥ śivāya tan

mahānubhāvābhyudayo 'dhigaṇyatām

SYNONYMS

tvam-yourself; ātmanā-by your own self; ātmānam-the Supersoul; avehi-search out; amogha-dṛk-one who has perfect vision; parasya-of the Transcendence; puṁsaḥ-the Personality of Godhead; paramātmanaḥ-of the Supreme Lord; kalām-plenary part; ajam-birthless; prajātam-have taken birth; jagataḥ-of the world; śivāya-for the well-being; tat-that; mahā-anubhāva-of the Supreme Personality of Godhead Śrī Kṛṣṇa; abhyudayaḥ-pastimes; adhigaṇya-tām-describe most vividly.

Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa more vividly.

Śrīla Vyāsadeva is the empowered plenary portion incarnation of the Personality of Godhead Śrī Kṛṣṇa. He descended by his causeless mercy to deliver the fallen souls in the material world. The fallen and forgotten souls are detached from the transcendental loving service of the Lord. The living entities are parts and parcels of the Lord, and they are eternally servitors of the Lord. All the Vedic literatures, therefore, are put into systematic order for the benefit of the fallen souls, and it is the duty of the fallen souls to take advantage of such literatures and be freed from the bondage of material existence. Although formally Śrīla Nārada Ṛṣi is his spiritual master, Śrīla Vyāsadeva is not at all dependent on a spiritual master because in essence he is the spiritual master of everyone else. But because he is doing the work of an ācārya, he has taught us by his own conduct that one must have a spiritual master, even though he be God Himself. Lord Śrī Kṛṣṇa, Lord Śrī Rāma and Lord Śrī Caitanya Mahāprabhu, all incarnations of Godhead, accepted formal spiritual masters, although by Their transcendental nature They were cognizant of all knowledge. In order to direct people in general to the lotus feet of Lord Śrī Kṛṣṇa, He Himself in the incarnation of Vyāsadeva is delineating the transcendental pastimes of the Lord.

TEXT 22

idaṁ hi puṁsas tapasaḥ śrutasya vā

sviṣṭasya sūktasya ca buddhi-dattayoḥ

avicyuto 'rthaḥ kavibhir nirūpito

yad-uttamaśloka-guṇānuvarṇanam

SYNONYMS

idam-this; hi-certainly; puṁsaḥ-of everyone; tapasaḥ-by dint of austerities; śrutasya-by dint of study of the Vedas; vā-or; sviṣṭasya-sacrifice; sūktasya-spiritual education; ca-and; buddhi-culture of knowledge; dattayoḥ-charity; avicyutaḥ-infallible; arthaḥ-interest; kavibhiḥ-by the recognized learned person; nirūpitaḥ-concluded; yat-what; uttamaśloka-the Lord, who is described by choice poetry; guṇa-anuvarṇanam-description of the transcendental qualities of.

Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.

Human intellect is developed for advancement of learning in art, science, philosophy, physics, chemistry, psychology, economics, politics, etc. By culture of such knowledge the human society can attain perfection of life. This perfection of life culminates in the realization of the Supreme Being, Viṣṇu. The śruti therefore directs that those who are actually advanced in learning should aspire for the service of Lord Viṣṇu. Unfortunately persons who are enamored by the external beauty of viṣṇu-māyā do not understand that culmination of perfection or self-realization depends on Viṣṇu. Viṣṇu-māyā means sense enjoyment, which is transient and miserable. Those who are entrapped by viṣṇu-māyā utilize advancement of knowledge for sense enjoyment. Śrī Nārada Muni has explained that all paraphernalia of the cosmic universe is but an emanation from the Lord out of His different energies because the Lord has set in motion, by His inconceivable energy, the actions and reactions of the created manifestation. They have come to be out of His energy, they rest on His energy, and after annihilation they merge into Him. Nothing is, therefore, different from Him, but at the same time the Lord is always different from them.

When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. The Personality of Godhead and His transcendental name, fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of the Lord have recommended that the subject matter of art, science, philosophy, physics, chemistry, psychology and all other branches of knowledge should be wholly and solely applied in the service of the Lord. Art, literature, poetry, painting, etc., may be used in glorifying the Lord. The fiction writers, poets and celebrated litterateurs are generally engaged in writing of sensuous subjects, but if they turn towards the service of the Lord they can describe the transcendental pastimes of the Lord. Vālmīki was a great poet, and similarly Vyāsadeva is a great writer, and both of them have absolutely engaged themselves in delineating the transcendental activities of the Lord and by doing so have become immortal. Similarly, science and philosophy also should be applied in the service of the Lord. There is no use presenting dry speculative theories for sense gratification. philosophy and science should be engaged to establish the glory of the Lord. Advanced people are eager to understand the Absolute Truth through the medium of science, and therefore a great scientist should endeavor to prove the existence of the Lord on a scientific basis. Similarly, philosophical speculations should be utilized to establish the Supreme Truth as sentient and all-powerful. Similarly, all other branches of knowledge should always be engaged in the service of the Lord. In the Bhagavad-gītā also the same is affirmed. All "knowledge" not engaged in the service of the Lord is but nescience. Real utilization of advanced knowledge is to establish the glories of the Lord, and that is the real import. Scientific knowledge engaged in the service of the Lord and all similar activities are all factually hari-kīrtana, or glorification of the Lord.

TEXT 23

ahaṁ purātīta-bhave 'bhavaṁ mune

dāsyās tu kasyāścana veda-vādinām

nirūpito bālaka eva yogināṁ

śuśrūṣaṇe prāvṛṣi nirvivikṣatām

SYNONYMS

aham-I; purā-formerly; atīta-bhave-in the previous millennium; abhavam-became; mune-O muni; dāsyāḥ-of the maidservant; tu-but; kasyāścana-certain; veda-vādinām-of the followers of Vedānta; nirūpitaḥ-engaged; bālakaḥ-boy servant; eva-only; yoginām-of the devotees; śuśrūṣaṇe-in the service of; prāvṛṣi-during the four months of the rainy season; nirvivikṣatām-living together.

O muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brāhmaṇas who were following the principles of Vedānta. When they were living together during the four months of the rainy season, I was engaged in their personal service.

The wonder of an atmosphere surcharged with devotional service to the Lord is briefly described herein by Śrī Nārada Muni. He was the son of the most insignificant parentage. He was not properly educated. Still, because his complete energy was engaged in the service of the Lord, he became an immortal sage. Such is the powerful action of devotional service. The living entities are the marginal energy of the Lord, and therefore they are meant for being properly utilized in the transcendental loving service of the Lord. When this is not done, one's situation is called māyā. Therefore the illusion of māyā is at once dissipated as soon as one's full energy is converted in the service of the Lord instead of in sense enjoyment. From the personal example of Śrī Nārada Muni in his previous birth, it is clear that the service of the Lord begins with the service of the Lord's bona fide servants. The Lord says that the service of His servants is greater than His personal service. Service of the devotee is more valuable than the service of the Lord. One should therefore choose a bona fide servant of the Lord constantly engaged in His service, accept such a servant as the spiritual master and engage himself in his (the spiritual master's) service. Such a spiritual master is the transparent medium by which to visualize the Lord, who is beyond the conception of the material senses. By service of the bona fide spiritual master, the Lord consents to reveal Himself in proportion to the service rendered. Utilization of the human energy in the service of the Lord is the progressive path of salvation. The whole cosmic creation becomes at once identical with the Lord as soon as service in relation with the Lord is rendered under the guidance of a bona fide spiritual master. The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord's servant.

TEXT 24

te mayy apetākhila-cāpale 'rbhake

dānte 'dhṛta-krīḍanake 'nuvartini

cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ

śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi

SYNONYMS

te-they; mayi-unto me; apeta-not having undergone; akhila-all kinds of; cāpale-proclivities; arbhake-unto a boy; dānte-having controlled the senses; adhṛta-krīḍanake-without being accustomed to sporting habits; anuvartini-obedient; cakruḥ-did bestow; kṛpām-causeless mercy; yadyapi-although; tulya-darśanāḥ-impartial by nature; śuśrūṣamāṇe-unto the faithful; munayaḥ-the muni followers of the Vedānta; alpa-bhāṣiṇi-one who does not speak more than required.

Although they were impartial by nature, those followers of the Vedānta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy. In addition, I was not naughty, and I did not speak more than required.

In the Bhagavad-gītā the Lord says, "All the Vedas are searching after Me." Lord Śrī Caitanya says that in the Vedas the subject matters are only three, namely to establish the relation of the living entities with the Personality of Godhead, perform the relative duties in devotional service and thus achieve the ultimate goal, back to Godhead. As such, vedānta-vādīs, or the followers of the Vedānta, indicate the pure devotees of the Personality of Godhead. Such vedānta-vādīs, or the bhakti-vedāntas, are impartial in distributing the transcendental knowledge of devotional service. To them no one is enemy or friend; no one is educated or uneducated. No one is especially favorable, and no one is unfavorable. The bhakti-vedāntas see that the people in general are wasting time in false sensuous things. Their business is to get the ignorant mass of people to reestablish their lost relationship with the Personality of Godhead. By such endeavor, even the most forgotten soul is roused up to the sense of spiritual life, and thus being initiated by the bhakti-vedāntas, the people in general gradually progress on the path of transcendental realization. So the vedānta-vādīs initiated the boy even before he became self-controlled and was detached from childish sporting, etc. But before the initiation, he (the boy) became more and more advanced in discipline, which is very essential for one who wishes to make progress in the line. In the system of varṇāśrama-dharma, which is the beginning of actual human life, small boys after five years of age are sent to become brahmacārī at the guru's āśrama, where these things are systematically taught to boys, be they king's sons or sons of ordinary citizens. The training was compulsory not only to create good citizens of the state, but also to prepare the boy's future life for spiritual realization. The irresponsible life of sense enjoyment was unknown to the children of the followers of the varṇāśrama system. The boy was even injected with spiritual acumen before being placed by the father in the womb of the mother. Both the father and the mother were responsible for the boy's success in being liberated from the material bondage. That is the process of successful family planning. It is to beget children for complete perfection. Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.

TEXT 25

ucchiṣṭa-lepān anumodito dvijaiḥ

sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ

evaṁ pravṛttasya viśuddha-cetasas

tad-dharma evātma-ruciḥ prajāyate

SYNONYMS

ucchiṣṭa-lepān-the remnants of foodstuff; anumoditaḥ-being permitted; dvijaiḥ-by the Vedāntist brāhmaṇas; sakṛt-once upon a time; sma-in the past; bhuñje-took; tat-by that action; apāsta-eliminated; kilbiṣaḥ-all sins; evam-thus; pravṛttasya-being engaged; viśuddha-cetasaḥ-of one whose mind is purified; tat-that particular; dharmaḥ-nature; eva-certainly; ātma-ruciḥ-transcendental attraction; prajāyate-was manifested.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me.

Pure devotion is as much infectious, in a good sense, as infectious diseases. A pure devotee is cleared from all kinds of sins. The Personality of Godhead is the purest entity, and unless one is equally pure from the infection of material qualities, one cannot become a pure devotee of the Lord. The bhakti-vedāntas as above mentioned were pure devotees, and the boy became infected with their qualities of purity by their association and by eating once the remnants of the foodstuff taken by them. Such remnants may be taken even without permission of the pure devotees. There are sometimes pseudo-devotees, and one should be very much cautious about them. There are many things which hinder one from entering devotional service. But by the association of pure devotees all these obstacles are removed. The neophyte devotee becomes practically enriched with the transcendental qualities of the pure devotee, which means attraction for the Personality of Godhead's name, fame, quality, pastimes, etc. Infection of the qualities of the pure devotee means to imbibe the taste of pure devotion always in the transcendental activities of the Personality of Godhead. This transcendental taste at once makes all material things distasteful. Therefore a pure devotee is not at all attracted by material activities. After the elimination of all sins or obstacles on the path of devotional service, one can become attracted, one can have steadiness, one can have perfect taste, one can have transcendental emotions, and at last one can be situated on the plane of loving service of the Lord. All these stages develop by the association of pure devotees, and that is the purport of this stanza.

TEXT 26

tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām

anugraheṇāśṛṇavaṁ manoharāḥ

tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ

priyaśravasy aṅga mamābhavad ruciḥ

SYNONYMS

tatra-thereupon; anu-every day; aham-I; kṛṣṇa-kathāḥ-narration of Lord Kṛṣṇa's activities; pragāyatām-describing; anugraheṇa-by causeless mercy; aśṛṇavam-giving aural reception; manaḥ-harāḥ-attractive; tāḥ-those; śraddhayā-respectfully; me-unto me; anupadam-every step; viśṛṇvataḥ-hearing attentively; priyaśravasi-of the Personality of Godhead; aṅga-O Vyāsadeva; mama-mine; abhavat-it so became; ruciḥ-taste.

O Vyāsadeva, in that association and by the mercy of those great Vedāntists, I could hear them describe the attractive activities of Lord Kṛṣṇa And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.

Lord Śrī Kṛṣṇa, the Absolute Personality of Godhead, is attractive not only in His personal features, but also in His transcendental activities. It is so because the Absolute is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord descends on this material world out of His causeless mercy and displays His various transcendental pastimes as a human being so that human beings attracted towards Him become able to go back to Godhead. Men are naturally apt to hear histories and narrations of various personalities performing mundane activities, without knowing that by such association one simply wastes valuable time and also becomes addicted to the three qualities of mundane nature. Instead of wasting time, one can get spiritual success by turning his attention to the transcendental pastimes of the Lord. By hearing the narration of the pastimes of the Lord, one contacts directly the Personality of Godhead, and, as explained before, by hearing about the Personality of Godhead, from within, all accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the hearer gradually becomes liberated from mundane association and becomes attracted to the features of the Lord. Nārada Muni has just explained this by his personal experience. The whole idea is that simply by hearing about the Lord's pastimes one can become one of the associates of the Lord. Nārada Muni has eternal life, unlimited knowledge and unfathomed bliss, and he can travel all over the material and spiritual worlds without restriction. One can attain to the highest perfection of life simply by attentive hearing of the transcendental pastimes of the Lord from the right sources, as Śrī Nārada heard them from the pure devotees (bhakti-vedāntas) in his previous life. This process of hearing in the association of the devotees is especially recommended in this age of quarrel (Kali).

TEXT 27

tasmiṁs tadā labdha-rucer mahā-mate

priyaśravasyaskhalitā matir mama

yayāham etat sad-asat sva-māyayā

paśye mayi brahmaṇi kalpitaṁ pare

SYNONYMS

tasmin-it being so; tadā-at that time; labdha-achieved; ruceḥ-taste; mahā-mate-O great sage; priyaśravasi-upon the Lord; askhalitā matiḥ-uninterrupted attention; mama-mine; yayā-by which; aham-I; etat-all these; sat-asat-gross and subtle; sva-māyayā-one's own ignorance; paśye-see; mayi-in me; brahmaṇi-the Supreme; kalpitam-is accepted; pare-in the Transcendence.

O great sage, as soon as I got a taste for the Personality of Godhead, my attention to hear of the Lord was unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are transcendental.

Ignorance in material existence is compared to darkness, and in all Vedic literatures the Personality of Godhead is compared to the sun. Wherever there is light there cannot be darkness. Hearing of the Lord's pastimes is itself transcendental association with the Lord because there is no difference between the Lord and His transcendental pastimes. To become associated with the supreme light is to dissipate all ignorance. By ignorance only, the conditioned soul wrongly thinks that both he and the Lord are products of material nature. But in fact the Personality of Godhead and the living beings are transcendental, and they have nothing to do with the material nature. When ignorance is removed and it is perfectly realized that there is nothing existing without the Personality of Godhead, then nescience is removed. Since the gross and subtle bodies are emanations from the Personality of Godhead, the knowledge of light permits one to engage both of them in the service of the Lord. The gross body should be engaged in acts of rendering service to the Lord (as in bringing water, cleansing the temple or making obeisances, etc.). The path of arcanā, or worshiping the Lord in the temple, involves engaging one's gross body in the service of the Lord. Similarly, the subtle mind should be engaged in hearing the transcendental pastimes of the Lord, thinking about them, chanting His name, etc. All such activities are transcendental. None of the gross or subtle senses should otherwise be engaged. Such realization of transcendental activities is made possible by many, many years of apprenticeship in the devotional service, but simply attraction of love for the Personality of Godhead, as it was developed in Nārada Muni, by hearing, is highly effective.

TEXT 28

itthaṁ śarat-prāvṛṣikāv ṛtū harer

viśṛṇvato me 'nusavaṁ yaśo 'malam

saṅkīrtyamānaṁ munibhir mahātmabhir

bhaktiḥ pravṛttātma-rajas-tamopahā

SYNONYMS

ittham-thus; śarat-autumn; prāvṛṣikau-rainy season; ṛtū-two seasons; hareḥ-of the Lord; viśṛṇvataḥ-continuously hearing; me-myself; anusavam-constantly; yaśaḥ amalam-unadulterated glories; saṅkīrtyamānam-chanted by; munibhiḥ-the great sages; mahā-ātmabhiḥ-great souls; bhaktiḥ-devotional service; pravṛttā-began to flow; ātma-living being; rajaḥ-mode of passion; tama-mode of ignorance; upahā-vanishing.

Thus during two seasons-the rainy season and autumn-I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished.

Transcendental loving service for the Supreme Lord is the natural inclination of every living being. The instinct is dormant in everyone, but due to the association of material nature the modes of passion and ignorance cover this from time immemorial. If, by the grace of the Lord and the great-souled devotees of the Lord, a living being becomes fortunate enough to associate with the unadulterated devotees of the Lord and gets a chance to hear the unadulterated glories of the Lord, certainly the flow of devotional service takes place like the flow of a river. As the river flows on till she reaches the sea, similarly pure devotional service flows by the association of pure devotees till it reaches the ultimate goal, namely, transcendental love of God. Such a flow of devotional service cannot stop. On the contrary, it increases more and more without limitation. The flow of devotional service is so potent that any onlooker also becomes liberated from the influence of the modes of passion and ignorance. These two qualities of nature are thus removed, and the living being is liberated, being situated in his original position.

TEXT 29

tasyaivaṁ me 'nuraktasya

praśritasya hatainasaḥ

śraddadhānasya bālasya

dāntasyānucarasya ca

SYNONYMS

tasya-his; evam-thus; me-mine; anuraktasya-attached to them; praśritasya-obediently; hata-freed from; enasaḥ-sins; śraddadhānasya-of the faithful; bālasya-of the boy; dāntasya-subjugated; anucarasya-strictly following the instructions; ca-and.

I was very much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind.

These are the necessary qualifications of a prospective candidate who can expect to be elevated to the position of a pure unadulterated devotee. Such a candidate must always seek the association of pure devotees. One should not be misled by a pseudo-devotee. He himself must be plain and gentle to receive the instructions of such a pure devotee. A pure devotee is a completely surrendered soul unto the Personality of Godhead. He knows the Personality of Godhead as the supreme proprietor and all others as His servitors. And by the association of pure devotees only, one can get rid of all sins accumulated by mundane association. A neophyte devotee must faithfully serve the pure devotee, and he should be very much obedient and strictly follow the instructions. These are the signs of a devotee who is determined to achieve success even in the existing duration of life.

TEXT 30

jñānaṁ guhyatamaṁ yat tat

sākṣād bhagavatoditam

anvavocan gamiṣyantaḥ

kṛpayā dīna-vatsalāḥ

SYNONYMS

jñānam-knowledge; guhyatamam-most confidential; yat-what is; tat-that; sākṣāt-directly; bhagavatā uditam-propounded by the Lord Himself; anvavocan-gave instruction; gamiṣyantaḥ-while departing from; kṛpayā-by causeless mercy; dīna-vatsalāḥ-those who are very kind to the poor and meek.

As they were leaving, those bhakti-vedāntas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself.

A pure Vedāntist, or a bhakti-vedānta, instructs followers exactly according to the instructions of the Lord Himself. The Personality of Godhead, both in the Bhagavad-gītā and in all other scriptures, has definitely instructed men to follow the Lord only. The Lord is the creator, maintainer and annihilator of everything. The whole manifested creation is existing by His will, and by His will when the whole show is finished He will remain in His eternal abode with all His paraphernalia. Before the creation He was there in the eternal abode, and after the annihilation He will continue to remain. He is not, therefore, one of the created beings. He is transcendental. In the Bhagavad-gītā the Lord says that long, long before the instruction was imparted to Arjuna, the same was instructed to the sun-god, and in course of time, the same instruction, being wrongly handled and being broken, was again instructed to Arjuna because he was His perfect devotee and friend. Therefore, the instruction of the Lord can be understood by the devotees only and no one else. The impersonalist, who has no idea of the transcendental form of the Lord, cannot understand this most confidential message of the Lord. The expression "most confidential" is significant here because knowledge of devotional service is far, far above knowledge of impersonal Brahman. Jñānam means ordinary knowledge or any branch of knowledge. This knowledge develops up to the knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion, such knowledge develops to knowledge of Paramātmā, or the all-pervading Godhead. This is more confidential. But when such knowledge is turned into pure devotional service and the confidential part of transcendental knowledge is attained, it is called the most confidential knowledge. This most confidential knowledge was imparted by the Lord to Brahmā, Arjuna, Uddhava, etc.

TEXT 31

yenaivāhaṁ bhagavato

vāsudevasya vedhasaḥ

māyānubhāvam avidaṁ

yena gacchanti tat-padam

SYNONYMS

yena-by which; eva-certainly; aham-I; bhagavataḥ-of the Personality of Godhead; vāsudevasya-of Lord Śrī Kṛṣṇa; vedhasaḥ-of the supreme creator; māyā-energy; anubhāvam-influence; avidam-easily understood; yena-by which; gacchanti-they go; tat-padam-at the lotus feet of the Lord.

By that confidential knowledge, I could understand clearly the influence of the energy of Lord Śrī Kṛṣṇa, the creator, maintainer and annihilator of everything. By knowing that, one can return to Him and personally meet Him.

By devotional service or by the most confidential knowledge, one can understand very easily how the different energies of the Lord are working. One part of energy is manifesting the material world; the other (superior) part of His energy is manifesting the spiritual world. And the via medium energy is manifesting the living entities who are serving either of the above-mentioned energies. The living entities serving material energy are struggling hard for existence and happiness, which is presented to them as illusion. But those in the spiritual energy are placed under the direct service of the Lord in eternal life, complete knowledge and perpetual bliss. The Lord desires, as He has directly said in the Bhagavad-gītā, that all conditioned souls, rotting in the kingdom of material energy, come back to Him by giving up all engagements in the material world. This is the most confidential part of knowledge. But this can be understood only by the pure devotees, and only such devotees enter the kingdom of God to see Him personally and serve Him personally. The concrete example is Nārada Himself, who attained this stage of eternal knowledge and eternal bliss. And the ways and means are open to all, provided one agrees to follow in the footsteps of Śrī Nārada Muni. According to śruti, the Supreme Lord has unlimited energies (without effort by Him), and these are described under three principal headings, as above mentioned.

TEXT 32

etat saṁsūcitaṁ brahmaṁs

tāpa-traya-cikitsitam

yad īśvare bhagavati

karma brahmaṇi bhāvitam

SYNONYMS

etat-this much; saṁsūcitam-decided by the learned; brahman-O brāhmaṇa Vyāsa; tāpa-traya-three kinds of miseries; cikitsitam-remedial measures; yat-what; īśvare-the supreme controller; bhagavati-unto the Personality of Godhead; karma-one's prescribed activities; brahmaṇi-unto the great; bhāvitam-dedicated.

O Brāhmaṇa Vyāsadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead [Śrī Kṛṣṇa].

Śrī Nārada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources. This is the only remedial process. The entire material existence is full of miseries. Foolish people have manufactured, out of their tiny brains, many remedial measures for removing the threefold miseries pertaining to the body and mind, pertaining to the natural disturbances and in relation with other living beings. The whole world is struggling very hard to exist out of these miseries, but men do not know that without the sanction of the Lord no plan or no remedial measure can actually bring about the desired peace and tranquillity. The remedial measure to cure a patient by medical treatment is useless if it is not sanctioned by the Lord. To cross the river or the ocean by a suitable boat is no remedial measure if it is not sanctioned by the Lord. We should know for certain that the Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramātmā or the Supreme Personality of Godhead. It does not matter what one is. One must dedicate everything in the service of the Lord. If one is a learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to establish the supremacy of the Lord. Try to study the energy of the Lord in every sphere of life. Do not decry Him and try to become like Him or take His position simply by fragmental accumulation of knowledge. If one is an administrator, statesman, warrior, politician, etc., then one should try to establish the Lord's supremacy in statesmanship. Fight for the cause of the Lord as Śrī Arjuna did. In the beginning, Śrī Arjuna, the great fighter, declined to fight, but when he was convinced by the Lord that the fighting was necessary, Śrī Arjuna changed his decision and fought for His cause. Similarly, if one is a businessman, an industrialist, an agriculturist, etc., then one should spend his hard-earned money for the cause of the Lord. Think always that the money which is accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune (Lakṣmī), and the Lord is Nārāyaṇa, or the husband of Lakṣmī. Try to engage Lakṣmī in the service of Lord Nārāyaṇa and be happy. That is the way to realize the Lord in every sphere of life. The best thing is, after all, to get relief from all material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an opportunity, one should try to engage in the service of the Lord everything for which one has specific attraction, and that is the way of peace and prosperity. The word saṁsūcitam in this stanza is also significant. One should not think for a moment that the realization of Nārada was childish imagination only. It is not like that. It is so realized by the expert and erudite scholars, and that is the real import of the word saṁsūcitam.

TEXT 33

āmayo yaś ca bhūtānāṁ

jāyate yena suvrata

tad eva hy āmayaṁ dravyaṁ

na punāti cikitsitam

SYNONYMS

āmayaḥ-diseases; yaḥ ca-whatever; bhūtānām-of the living being; jāyate-become possible; yena-by the agency; suvrata-O good soul; tat-that; eva-very; hi-certainly; āmayam-disease; dravyam-thing; na-does it not; punāti-cure; cikitsitam-treated with.

O good soul, does not a thing, applied therapeutically, cure a disease which was caused by that very same thing?

An expert physician treats his patient with a therapeutic diet. For example, milk preparations sometimes cause disorder of the bowels, but the very same milk converted into curd and mixed with some other remedial ingredients cures such disorders. Similarly, the threefold miseries of material existence cannot be mitigated simply by material activities. Such activities have to be spiritualized, just as by fire iron is made red-hot, and thereby the action of fire begins. Similarly, the material conception of a thing is at once changed as soon as it is put into the service of the Lord. That is the secret of spiritual success. We should not try to lord it over the material nature, nor should we reject material things. The best way to make the best use of a bad bargain is to use everything in relation with the supreme spiritual being. Everything is an emanation from the supreme spirit, and by His inconceivable power He can convert spirit into matter and matter into spirit. Therefore a material thing (so-called) is at once turned into a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the spirit. That is the way to treat our material diseases and elevate ourselves to the spiritual plane where there is no misery, no lamentation and no fear. When everything is thus employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic mantra that "everything is Brahman" is thus realized by us.

TEXT 34

evaṁ nṛṇāṁ kriyā-yogāḥ

sarve saṁsṛti-hetavaḥ

ta evātma-vināśāya

kalpante kalpitāḥ pare

SYNONYMS

evam-thus; nṛṇām-of the human being; kriyā-yogāḥ-all activities; sarve-everything; saṁsṛti-material existence; hetavaḥ-causes; te-that; eva-certainly; ātma-the tree of work; vināśāya-killing; kalpante-become competent; kalpitāḥ-dedicated; pare-unto the Transcendence.

Thus when all a man's activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work.

Fruitive work which has perpetually engaged the living being is compared to the banyan tree in the Bhagavad-gītā, for it is certainly very deeply rooted. As long as the propensity for enjoying the fruit of work is there, one has to continue the transmigration of the soul from one body or place to another, according to one's nature of work. The propensity for enjoyment may be turned into the desire for serving the mission of the Lord, By doing so, one's activity is changed into karma-yoga, or the way by which one can attain spiritual perfection while engaging in the work for which he has a natural tendency. Here the word ātmā indicates the categories of all fruitive work. The conclusion is that when the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.

The summary is that one has to, first of all, seek the association of pure devotees who not only are learned in the Vedānta but are self-realized souls and unalloyed devotees of Lord Śrī Kṛṣṇa, the Personality of Godhead. In that association, the neophyte devotees must render loving service physically and mentally without reservation. This service attitude will induce the great souls to be more favorable in bestowing their mercy, which injects the neophyte with all the transcendental qualities of the pure devotees. Gradually this is developed into a strong attachment to hearing the transcendental pastimes of the Lord, which makes him able to catch up the constitutional position of the gross and subtle bodies and beyond them the knowledge of pure soul and his eternal relation with the Supreme Soul, the Personality of Godhead. After the relation is ascertained by establishment of the eternal relation, pure devotional service to the Lord begins gradually developing into perfect knowledge of the Personality of Godhead beyond the purview of impersonal Brahman and localized Paramātmā. By such puruṣottama-yoga, as it is stated in the Bhagavad-gītā, one is made perfect even during the present corporeal existence, and one exhibits all the good qualities of the Lord to the highest percentage. Such is the gradual development by association of pure devotees.

TEXT 35

yad atra kriyate karma

bhagavat-paritoṣaṇam

jñānaṁ yat tad adhīnaṁ hi

bhakti-yoga-samanvitam

SYNONYMS

yat-whatever; atra-in this life or world; kriyate-does perform; karma-work; bhagavat-unto the Personality of Godhead; paritoṣaṇam-satisfaction of; jñānam-knowledge; yat tat-what is so called; adhīnam-dependent; hi-certainly; bhakti-yoga-devotional; samanvitam-dovetailed with bhakti-yoga.

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

The general and popular notion is that by discharging fruitive work in terms of the direction of the scriptures one becomes perfectly able to acquire transcendental knowledge for spiritual realization. Bhakti-yoga is considered by some to be another form of karma. But factually bhakti-yoga is above both karma and jñāna. Bhakti-yoga is independent of jñāna or karma; on the other hand, jñāna and karma are dependent on bhakti-yoga. This kriyā-yoga or karma-yoga, as recommended by Śrī Nārada to Vyāsa, is specifically recommended because the principle is to satisfy the Lord. The Lord does not want His sons, the living beings, to suffer the threefold miseries of life. He desires that all of them come to Him and live with Him, but going back to Godhead means that one must purify himself from material infections. When work is performed, therefore, to satisfy the Lord, the performer becomes gradually purified from the material affection. This purification means attainment of spiritual knowledge. Therefore knowledge is dependent on karma, or work, done on behalf of the Lord. Other knowledge, being devoid of bhakti-yoga or satisfaction of the Lord, cannot lead one back to the kingdom of God, which means that it cannot even offer salvation, as already explained in connection with the stanza naiṣkarmyam apy acyuta-bhāva-varjitam (Śrīmad-Bhāgavatam 1.5.12). The conclusion is that a devotee engaged in the unalloyed service of the Lord, specifically in hearing and chanting of His transcendental glories, becomes simultaneously spiritually enlightened by the divine grace, as confirmed in the Bhagavad-gītā.

TEXT 36

kurvāṇā yatra karmāṇi

bhagavac-chikṣayāsakṛt

gṛṇanti guṇa-nāmāni

kṛṣṇasyānusmaranti ca

SYNONYMS

kurvāṇāḥ-while performing; yatra-thereupon; karmāṇi-duties; bhagavat-the Personality of Godhead; śikṣayā-by the will of; asakṛt-constantly; gṛṇanti-takes on; guṇa-qualities; nāmāni-names; kṛṣṇasya-of Kṛṣṇa; anusmaranti-constantly remembers; ca-and.

While performing duties according to the order of Śrī Kṛṣṇa, the Supreme Personality of Godhead, one constantly remembers Him, His names and His qualities.

An expert devotee of the Lord can mold his life in such a way that while performing all kinds of duties either for this or the next life, he can constantly remember the Lord's name, fame, qualities, etc. The order of the Lord is distinctly there in the Bhagavad-gītā: one should work only for the Lord in all spheres of life. In every sphere of life the Lord should be situated as the proprietor. According to the Vedic rites, even in the worship of some demigods like Indra, Brahmā, Sarasvatī and Gaṇeśa, the system is that in all circumstances the representation of Viṣṇu must be there as yajñeśvara, or the controlling power of such sacrifices. It is recommended that a particular demigod be worshiped for a particular purpose, but still the presence of Viṣṇu is compulsory in order to make the function proper.

Apart from such Vedic duties, even in our ordinary dealings (for example, in our household affairs or in our business or profession) we must consider that the result of all activities must be given over to the supreme enjoyer, Lord Kṛṣṇa. In the Bhagavad-gītā the Lord has declared Himself to be the supreme enjoyer of everything, the supreme proprietor of every planet and the supreme friend of all beings. No one else but Lord Śrī Kṛṣṇa can claim to be the proprietor of everything within His creation. A pure devotee remembers this constantly, and in doing so he repeats the transcendental name, fame and qualities of the Lord, which means that he is constantly in touch with the Lord. The Lord is identical with His name, fame, etc., and therefore to be associated with His name, fame, etc., constantly, means actually to associate with the Lord.

The major portion of our monetary income, not less than fifty percent, must be spent to carry out the order of Lord Kṛṣṇa. Not only should we give the profit of our earning to this cause, but we must also arrange to preach this cult of devotion to others because that is also one of the orders of the Lord. The Lord definitely says that no one is more dear to Him than one who is always engaged in the preaching work of the Lord's name and fame all over the world. The scientific discoveries of the material world can also be equally engaged in carrying out His order. He wants the message of the Bhagavad-gītā to be preached amongst His devotees. It may not be so done amongst those who have no credit of austerities, charity, education, etc. Therefore, the attempt must go on to convert unwilling men to become His devotees. Lord Caitanya has taught a very simple method in this connection. He has taught the lesson for preaching the transcendental message through singing, dancing and refreshment. As such, fifty percent of our income may be spent for this purpose. In this fallen age of quarrel and dissension, if only the leading and wealthy persons of society agree to spend fifty percent of their income in the service of the Lord, as it is taught by Lord Śrī Caitanya Mahāprabhu, there is absolute certainty of converting this hell of pandemonium to the transcendental abode of the Lord. No one will disagree to partake in a function where good singing, dancing and refreshment are administered. Everyone will attend such a function, and everyone is sure to feel individually the transcendental presence of the Lord. This alone will help the attendant associate with the Lord and thereby purify himself in spiritual realization. The only condition for successfully executing such spiritual activities is that they must be conducted under the guidance of a pure devotee who is completely free from all mundane desires, fruitive activities and dry speculations about the nature of the Lord. No one has to discover the nature of the Lord. It is already spoken by the Lord Himself in the Bhagavad-gītā especially and in all other Vedic literatures generally. We have simply to accept them in toto and abide by the orders of the Lord. That will guide us to the path of perfection. One can remain in his own position. No one has to change his position, especially in this age of variegated difficulties. The only condition is that one must give up the habit of dry speculation aimed at becoming one with the Lord. And after giving up such lofty puffed-up vanities, one may very submissively receive the orders of the Lord in the Bhagavad-gītā or Bhāgavatam from the lips of a bona fide devotee whose qualification is mentioned above. That will make everything successful, without a doubt.

TEXT 37

oṁ namo bhagavate tubhyaṁ

vāsudevāya dhīmahi

pradyumnāyāniruddhāya

namaḥ saṅkarṣaṇāya ca

SYNONYMS

oṁ-the sign of chanting the transcendental glory of the Lord; namaḥ-offering obeisances unto the Lord; bhagavate-unto the Personality of Godhead; tubhyam-unto You; vāsudevāya-unto the Lord, the son of Vasudeva; dhīmahi-let us chant; pradyumnāya, aniruddhāya and saṅkarṣaṇāya-all plenary expansions of Vāsudeva; namaḥ-respectful obeisances; ca-and.

Let us all chant the glories of Vāsudeva along with His plenary expansions Pradyumna, Aniruddha and Saṅkarṣaṇa.

According to Pañcarātra, Nārāyaṇa is the primeval cause of all expansions of Godhead. These are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Vāsudeva and Saṅkarṣaṇa are on the middle left and right, Pradyumna is on the right of Saṅkarṣaṇa, and Aniruddha is on the left of Vāsudeva, and thus the four Deities are situated. They are known as the four aides-de-camp of Lord Śrī Kṛṣṇa.

This is a Vedic hymn or mantra beginning with oṁkāra praṇava, and thus the mantra is established by the transcendental chanting process, namely, oṁ namo dhīmahi, etc.

The purport is that any transaction, either in the field of fruitive work or in empiric philosophy, which is not ultimately aimed at transcendental realization of the Supreme Lord, is considered to be useless. Nāradajī has therefore explained the nature of unalloyed devotional service by his personal experience in the development of intimacy between the Lord and the living entity by a gradual process of progressive devotional activities. Such a progressive march of transcendental devotion for the Lord culminates in the attainment of loving service of the Lord, which is called premā in different transcendental variegatedness called rasas (tastes). Such devotional service is also executed in mixed forms, namely mixed with fruitive work or empiric philosophical speculations.

Now the question which was raised by the great ṛṣis headed by Śaunaka regarding the confidential part of Sūta's achievement through the spiritual master is explained herein by the chanting of this hymn consisting of thirty-three letters. And this mantra is addressed to the four Deities, or the Lord with His plenary expansions. The central figure is Lord Śrī Kṛṣṇa because the plenary portions are His aides-de-camp. The most confidential part of the instruction is that one should always chant and remember the glories of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, along with His different plenary portions expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Those expansions are the original Deities for all other truths, namely either viṣṇu-tattva or śakti-tattvas.

TEXT 38

iti mūrty-abhidhānena

mantra-mūrtim amūrtikam

yajate yajña-puruṣaṁ

sa samyag darśanaḥ pumān

SYNONYMS

iti-thus; mūrti-representation; abhidhānena-in sound; mantra-mūrtim-form representation of transcendental sound; amūrtikam-the Lord, who has no material form; yajate-worship; yajña-Viṣṇu; puruṣam-the Personality of Godhead; saḥ-he alone; samyak-perfectly; darśanaḥ-one who has seen; pumān-person.

Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viṣṇu, who has no material form.

Our present senses are all made of material elements, and therefore they are imperfect in realizing the transcendental form of Lord Viṣṇu. He is therefore worshiped by sound representation via the transcendental method of chanting. Anything which is beyond the scope of experience by our imperfect senses can be realized fully by the sound representation. A person transmitting sound from a far distant place can be factually experienced. If this is materially possible, why not spiritually? This experience is not a vague impersonal experience. It is actually an experience of the transcendental Personality of Godhead, who possesses the pure form of eternity, bliss and knowledge.

In the Amarakośa Sanskrit dictionary the word mūrti carries import in twofold meanings, namely, form and difficulty. Therefore amūrtikam is explained by Ācārya Śrī Viśvanātha Cakravartī Ṭhākura as meaning "without difficulty." The transcendental form of eternal bliss and knowledge can be experienced by our original spiritual senses, which can be revived by chanting of the holy mantras, or transcendental sound representations. Such sound should be received from the transparent agency of the bona fide spiritual master, and the chanting may be practiced by the direction of the spiritual master. That will gradually lead us nearer to the Lord. This method of worship is recommended in the pāñcarātrika system, which is both recognized and authorized. The pāñcarātrika system has the most authorized codes for transcendental devotional service. Without the help of such codes, one cannot approach the Lord, certainly not by dry philosophical speculation. The pāñcarātrika system is both practical and suitable for this age of quarrel. The Pañcarātra is more important than the Vedānta for this modern age.

TEXT 39

imaṁ sva-nigamaṁ brahmann

avetya mad-anuṣṭhitam

adān me jñānam aiśvaryaṁ

svasmin bhāvaṁ ca keśavaḥ

SYNONYMS

imam-thus; sva-nigamam-confidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahman-O brāhmaṇa (Vyāsadeva); avetya-knowing it well; mat-by me; anuṣṭhitam-executed; adāt-bestowed upon me; me-me; jñānam-transcendental knowledge; aiśvaryam-opulence; svasmin-personal; bhāvam-intimate affection and love; ca-and; keśavaḥ-Lord Kṛṣṇa.

O brāhmaṇa, thus by the Supreme Lord Kṛṣṇa I was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving service.

Communion with the Lord by transmission of the transcendental sound is nondifferent from the whole spirit Lord Śrī Kṛṣṇa. It is a completely perfect method for approaching the Lord. By such pure contact with the Lord, without offense of material conceptions (numbering ten), the devotee can rise above the material plane to understand the inner meaning of the Vedic literatures, including the Lord's existence in the transcendental realm. The Lord reveals His identity gradually to one who has unflinching faith, both in the spiritual master and in the Lord. After this, the devotee is endowed with mystic opulences, which are eight in number. And above all, the devotee is accepted in the confidential entourage of the Lord and is entrusted with specific service of the Lord through the agency of the spiritual master. A pure devotee is more interested in serving the Lord than in showing an exhibition of the mystic powers dormant in him. Śrī Nārada has explained all these from his personal experience, and one can obtain all the facilities which Śrī Nārada obtained by perfecting the chanting process of the sound representation of the Lord. There is no bar for chanting this transcendental sound by anyone, provided it is received through Nārada's representative, coming down by the chain of disciplic succession, or the paramparā system.

TEXT 40

tvam apy adabhra-śruta viśrutaṁ vibhoḥ

samāpyate yena vidāṁ bubhutsitam

prākhyāhi duḥkhair muhur arditātmanāṁ

saṅkleśa-nirvāṇam uśanti nānyathā

SYNONYMS

tvam-your good soul; api-also; adabhra-vast; śruta-Vedic literatures; viśrutam-have heard also; vibhoḥ-of the Almighty; samāpyate-satisfied; yena-by which; vidām-of the learned; bubhutsitam-who always desire to learn transcendental knowledge; prākhyāhi-describe; duḥkhaiḥ-by miseries; muhuḥ-always; ardita-ātmanām-suffering mass of people; saṅkleśa-sufferings; nirvāṇam-mitigation; uśanti na-do not get out of; anyathā-by other means.

Please, therefore, describe the Almighty Lord's activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries.

Śrī Nārada Muni from practical experience definitely asserts that the prime solution of all problems of material work is to broadcast very widely the transcendental glories of the Supreme Lord. There are four classes of good men, and there are four classes of bad men also. The four classes of good men acknowledge the authority of the Almighty God, and therefore such good men (1) when they are in difficulty, (2) when they are in need of money, (3) when they are advanced in knowledge and (4) when they are inquisitive to know more and more about God, intuitively take shelter of the Lord. As such, Nāradajī advises Vyāsadeva to broadcast the transcendental knowledge of God in terms of the vast Vedic knowledge which he had already attained.

As far as the bad men are concerned, they are also four in number: (1) those who are simply addicted to the mode of progressive fruitive work and thus are subjected to the accompanying miseries, (2) those who are simply addicted to vicious work for sense satisfaction and so suffer the consequence, (3) those who are materially very much advanced in knowledge, but who suffer because they do not have the sense to acknowledge the authority of the Almighty Lord, and (4) the class of men who are known as atheists and who therefore purposely hate the very name of God, although they are always in difficulty.

Śrī Nāradajī advised Vyāsadeva to describe the glories of the Lord just to do good to all eight classes of men, both good and bad. Śrīmad-Bhāgavatam is therefore not meant for any particular class of men or sect. It is for the sincere soul who actually wants his own welfare and peace of mind.

Thus end the Bhaktivedanta purports of the First Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva."

Chapter Six

Conversation Between Nārada and Vyāsadeva

TEXT 1

sūta uvāca

evaṁ niśamya bhagavān

devarṣer janma karma ca

bhūyaḥ papraccha taṁ brahman

vyāsaḥ satyavatī-sutaḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; evam-thus; niśamya-hearing; bhagavān-the powerful incarnation of God; devarṣeḥ-of the great sage among the gods; janma-birth; karma-work; ca-and; bhūyaḥ-again; papraccha-asked; tam-him; brahman-O brāhmaṇas; vyāsaḥ-Vyāsadeva; satyavatī-sutaḥ-the son of Satyavatī.

Sūta said: O brāhmaṇas, thus hearing all about Śrī Nārada's birth and activities, Vyāsadeva, the incarnation of God and son of Satyavatī, inquired as follows.

Vyāsadeva was further inquisitive to know about the perfection of Nāradajī, and therefore he wanted to know about him more and more. In this chapter Nāradajī will describe how he was able to have a brief audience with the Lord while he was absorbed in the transcendental thought of separation from the Lord and when it was very painful for him.

TEXT 2

vyāsa uvāca

bhikṣubhir vipravasite

vijñānādeṣṭṛbhis tava

vartamāno vayasy ādye

tataḥ kim akarod bhavān

SYNONYMS

vyāsaḥ uvāca-Śrī Vyāsadeva said; bhikṣubhiḥ-by the great mendicants; vipravasite-having departed for other places; vijñāna-scientific knowledge in transcendence; ādeṣṭṛbhiḥ-those who had instructed; tava-of your; vartamānaḥ-present; vayasi-of the duration of life; ādye-before the beginning of; tataḥ-after that; kim-what; akarot-did; bhavān-your good self.

Śrī Vyāsadeva said: What did you [Nārada] do after the departure of the great sages who had instructed you in scientific transcendental knowledge before the beginning of your present birth?

Vyāsadeva himself was the disciple of Nāradajī, and therefore it was natural to be anxious to hear what Nārada did after initiation from the spiritual masters. He wanted to follow in Nārada's footsteps in order to attain to the same perfect stage of life. This desire to inquire from the spiritual master is an essential factor to the progressive path. This process is technically known as sad-dharma-pṛcchā.

TEXT 3

svāyambhuva kayā vṛttyā

vartitaṁ te paraṁ vayaḥ

kathaṁ cedam udasrākṣīḥ

kāle prāpte kalevaram

SYNONYMS

svāyambhuva-O son of Brahmā; kayā-under what condition; vṛttyā-occupation; vartitam-was spent; te-you; param-after the initiation; vayaḥ-duration of life; katham-how; ca-and; idam-this; udasrākṣīḥ-did you quit; kāle-in due course; prāpte-having attained; kalevaram-body.

O son of Brahmā, how did you pass your life after initiation, and how did you attain this body, having quit your old one in due course?

Śrī Nārada Muni in his previous life was just an ordinary maidservant's son, so how he became so perfectly transformed into the spiritual body of eternal life, bliss and knowledge is certainly important. Śrī Vyāsadeva desired him to disclose the facts for everyone's satisfaction.

TEXT 4

prāk-kalpa-viṣayām etāṁ

smṛtiṁ te muni-sattama

na hy eṣa vyavadhāt kāla

eṣa sarva-nirākṛtiḥ

SYNONYMS

prāk-prior; kalpa-the duration of Brahmā's day; viṣayām-subject matter; etām-all these; smṛtim-remembrance; te-your; muni-sattama-O great sage; na-not; hi-certainly; eṣaḥ-all these; vyavadhāt-made any difference; kālaḥ-course of time; eṣaḥ-all these; sarva-all; nirākṛtiḥ-annihilation.

O great sage, time annihilates everything in due course, so how is it that this subject matter, which happened prior to this day of Brahmā, is still fresh in your memory, undisturbed by time?

As spirit is not annihilated even after the annihilation of the material body, so also spiritual consciousness is not annihilated. Śrī Nārada developed this spiritual consciousness even when he had his material body in the previous kalpa. Consciousness of the material body means spiritual consciousness expressed through the medium of a material body. This consciousness is inferior, destructible and perverted. But superconsciousness of the supramind in the spiritual plane is as good as the spirit soul and is never annihilated.

TEXT 5

nārada uvāca

bhikṣubhir vipravasite

vijñānādeṣṭṛbhir mama

vartamāno vayasy ādye

tata etad akāraṣam

SYNONYMS

nāradaḥ uvāca-Śrī Nārada said; bhikṣubhiḥ-by the great sages; vipravasite-having departed for other places; vijñāna-scientific spiritual knowledge; ādeṣṭṛbhiḥ-those who imparted unto me; mama-mine; vartamānaḥ-present; vayasi ādye-before this life; tataḥ-thereafter; etat-this much; akāraṣam-performed.

Śrī Nārada said: The great sages, who had imparted scientific knowledge of transcendence to me, departed for other places, and I had to pass my life in this way.

In his previous life, when Nāradajī was impregnated with spiritual knowledge by the grace of the great sages, there was a tangible change in his life, although he was only a boy of five years. That is an important symptom visible after initiation by the bona fide spiritual master. Actual association of devotees brings about a quick change in life for spiritual realization. How it so acted upon the previous life of Śrī Nārada Muni is described by and by in this chapter.

TEXT 6

ekātmajā me jananī

yoṣin mūḍhā ca kiṅkarī

mayy ātmaje 'nanya-gatau

cakre snehānubandhanam

SYNONYMS

eka-ātmajā-having only one son; me-my; jananī-mother; yoṣit-woman by class; mūḍhā-foolish; ca-and; kiṅkarī-maidservant; mayi-unto me; ātmaje-being her offspring; ananya-gatau-one who has no alternative for protection; cakre-did it; sneha-anubandhanam-tied by affectionate bondage.

I was the only son of my mother, who was not only a simple woman but a maidservant as well. Since I was her only offspring, she had no other alternative for protection: she bound me with the tie of affection.

TEXT 7

sāsvatantrā na kalpāsīd

yoga-kṣemaṁ mamecchatī

īśasya hi vaśe loko

yoṣā dārumayī yathā

SYNONYMS

sā-she; asvatantrā-was dependent; na-not; kalpā-able; āsīt-was; yoga-kṣemam-maintenance; mama-my; icchatī-although desirous; īśasya-of providence; hi-for; vaśe-under the control of; lokaḥ-everyone; yoṣā-doll; dāru-mayī-made of wood; yathā-as much as.

She wanted to look after my maintenance properly, but because she was not independent, she was not able to do anything for me. The world is under the full control of the Supreme Lord; therefore everyone is like a wooden doll in the hands of a puppet master.

TEXT 8

ahaṁ ca tad-brahma-kule

ūṣivāṁs tad-upekṣayā

dig-deśa-kālāvyutpanno

bālakaḥ pañca-hāyanaḥ

SYNONYMS

aham-I; ca-also; tat-that; brahma-kule-in the school of the brāhmaṇas; ūṣivān-lived; tat-her; upekṣayā-being dependent on; dik-deśa-direction and country; kāla-time; avyutpannaḥ-having no experience; bālakaḥ-a mere child; pañca-five; hāyanaḥ-years old.

When I was a mere child of five years, I lived in a brāhmaṇa school. I was dependent on my mother's affection and had no experience of different lands.

TEXT 9

ekadā nirgatāṁ gehād

duhantīṁ niśi gāṁ pathi

sarpo 'daśat padā spṛṣṭaḥ

kṛpaṇāṁ kāla-coditaḥ

SYNONYMS

ekadā-once upon a time; nirgatām-having gone away; gehāt-from home; duhantīm-for milking; niśi-at night; gām-the cow; pathi-on the path; sarpaḥ-snake; adaśat-bitten; padā-on the leg; spṛṣṭaḥ-thus struck; kṛpaṇām-the poor woman; kāla-coditaḥ-influenced by supreme time.

Once upon a time, my poor mother, when going out one night to milk a cow, was bitten on the leg by a serpent, influenced by supreme time.

That is the way of dragging a sincere soul nearer to God. The poor boy was being looked after only by his affectionate mother, and yet the mother was taken from the world by the supreme will in order to put him completely at the mercy of the Lord.

TEXT 10

tadā tad aham īśasya

bhaktānāṁ śam abhīpsataḥ

anugrahaṁ manyamānaḥ

prātiṣṭhaṁ diśam uttarām

SYNONYMS

tadā-at that time; tat-that; aham-I; īśasya-of the Lord; bhaktānām-of the devotees; śam-mercy; abhīpsataḥ-desiring; anugraham-special benediction; manyamānaḥ-thinking in that way; prātiṣṭham-departed; diśam uttarām-in the northern direction.

I took this as the special mercy of the Lord, who always desires benediction for His devotees, and so thinking, I started for the north.

Confidential devotees of the Lord see in every step a benedictory direction of the Lord. What is considered to be an odd or difficult moment in the mundane sense is accepted as special mercy of the Lord. Mundane prosperity is a kind of material fever, and by the grace of the Lord the temperature of this material fever is gradually diminished, and spiritual health is obtained step by step. Mundane people misunderstand it.

TEXT 11

sphītāñ janapadāṁs tatra

pura-grāma-vrajākarān

kheṭa-kharvaṭa-vāṭīś ca

vanāny upavanāni ca

SYNONYMS

sphītān-very flourishing; jana-padān-metropolises; tatra-there; pura-towns; grāma-villages; vraja-big farms; ākarān-mineral fields (mines); kheṭa-agricultural lands; kharvaṭa-valleys; vāṭīḥ-flower gardens; ca-and; vanāni-forests; upavanāni-nursery gardens; ca-and.

After my departure, I passed through many flourishing metropolises, towns, villages, animal farms, mines, agricultural lands, valleys, flower gardens, nursery gardens and natural forests.

Man's activities in agriculture, mining, farming, industries, gardening, etc., were all on the same scale as they are now, even previous to the present creation, and the same activities will remain as they are, even in the next creation. After many hundreds of millions of years, one creation is started by the law of nature, and the history of the universe repeats itself practically in the same way. The mundane wranglers waste time with archaeological excavations without searching into the vital necessities of life. After getting an impetus in spiritual life, Śrī Nārada Muni, even though a mere child, did not waste time for a single moment with economic development, although he passed towns and villages, mines and industries. He continually went on to progressive spiritual emancipation. Śrīmad-Bhāgavatam is the repetition of history which happened some hundreds of millions of years ago. As it is said herein, only the most important factors of history are picked up to be recorded in this transcendental literature.

TEXT 12

citra-dhātu-vicitrādrīn

ibha-bhagna-bhuja-drumān

jalāśayāñ chiva-jalān

nalinīḥ sura-sevitāḥ

citra-svanaiḥ patra-rathair

vibhramad bhramara-śriyaḥ

SYNONYMS

citra-dhātu-valuable minerals like gold, silver and copper; vicitra-full of variegatedness; adrīn-hills and mountains; ibha-bhagna-broken by the giant elephants; bhuja-branches; drumān-trees; jalāśayān śiva-health-giving; jalān-reservoirs of water; nalinīḥ-lotus flowers; sura-sevitāḥ-aspired to by the denizens of heaven; citra-svanaiḥ-pleasing to the heart; patra-rathaiḥ-by the birds; vibhramat-bewildering; bhramara-śriyaḥ-decorated by drones.

I passed through hills and mountains full of reservoirs of various minerals like gold, silver and copper, and through tracts of land with reservoirs of water filled with beautiful lotus flowers, fit for the denizens of heaven, decorated with bewildered bees and singing birds.

TEXT 13

nala-veṇu-śaras-tanba-

kuśa-kīcaka-gahvaram

eka evātiyāto 'ham

adrākṣaṁ vipinaṁ mahat

ghoraṁ pratibhayākāraṁ

vyālolūka-śivājiram

SYNONYMS

nala-pipes; veṇu-bamboo; śaraḥ-pens; tanba-full of; kuśa-sharp grass; kīcaka-weeds; gahvaram-caves; ekaḥ-alone; eva-only; atiyātaḥ-difficult to go through; aham-I; adrākṣam-visited; vipinam-deep forests; mahat-great; ghoram-fearful; pratibhaya-ākāram-dangerously; vyāla-snakes; ulūka-owls; śiva-jackals; ajiram-playgrounds.

I then passed alone through many forests of rushes, bamboo, reeds, sharp grass, weeds and caves, which were very difficult to go through alone. I visited deep, dark and dangerously fearful forests, which were the play yards of snakes, owls and jackals.

It is the duty of a mendicant (parivrājakācārya) to experience all varieties of God's creation by traveling alone through all forests, hills, towns, villages, etc., to gain faith in God and strength of mind as well as to enlighten the inhabitants with the message of God. A sannyāsī is duty-bound to take all these risks without fear, and the most typical sannyāsī of the present age is Lord Caitanya, who traveled in the same manner through the central Indian jungles, enlightening even the tigers, bears, snakes, deer, elephants and many other jungle animals. In this age of Kali, sannyāsa is forbidden for ordinary men. One who changes his dress to make propaganda is a different man from the original ideal sannyāsī. One should, however, take the vow to stop social intercourse completely and devote life exclusively to the service of the Lord. The change of dress is only a formality. Lord Caitanya did not accept the name of a sannyāsī, and in this age of Kali the so-called sannyāsīs should not change their former names, following in the footsteps of Lord Caitanya. In this age, devotional service of hearing and repeating the holy glories of the Lord is strongly recommended, and one who takes the vow of renunciation of family life need not imitate the parivrājakācārya like Nārada or Lord Caitanya, but may sit down at some holy place and devote his whole time and energy to hear and repeatedly chant the holy scriptures left by the great ācāryas like the six Gosvāmīs of Vṛndāvana.

TEXT 14

pariśrāntendriyātmāhaṁ

tṛṭ-parīto bubhukṣitaḥ

snātvā pītvā hrade nadyā

upaspṛṣṭo gata-śramaḥ

SYNONYMS

pariśrānta-being tired; indriya-bodily; ātmā-mentally; aham-I; tṛṭ-parītaḥ-being thirsty; bubhukṣitaḥ-and hungry; snātvā-taking a bath; pītvā-and drinking water also; hrade-in the lake; nadyāḥ-of a river; upaspṛṣṭaḥ-being in contact with; gata-got relief from; śramaḥ-tiredness.

Thus traveling, I felt tired, both bodily and mentally, and I was both thirsty and hungry. So I took a bath in a river lake and also drank water. By contacting water, I got relief from my exhaustion.

A traveling mendicant can meet the needs of body, namely thirst and hunger, by the gifts of nature without being a beggar at the doors of the householders. The mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually.

TEXT 15

tasmin nirmanuje 'raṇye

pippalopastha āśritaḥ

ātmanātmānam ātmasthaṁ

yathā-śrutam acintayam

SYNONYMS

tasmin-in that; nirmanuje-without human habitation; araṇye-in the forest; pippala-banyan tree; upasthe-sitting under it; āśritaḥ-taking shelter of; ātmanā-by intelligence; ātmānam-the Supersoul; ātma-stham-situated within myself; yathā-śrutam-as I had heard it from the liberated souls; acintayam-thought over.

After that, under the shadow of a banyan tree in an uninhabited forest I began to meditate upon the Supersoul situated within, using my intelligence, as I had learned from liberated souls.

One should not meditate according to one's personal whims. One should know perfectly well from the authoritative sources of scriptures through the transparent medium of a bona fide spiritual master and by proper use of one's trained intelligence for meditating upon the Supersoul dwelling within every living being. This consciousness is firmly developed by a devotee who has rendered loving service unto the Lord by carrying out the orders of the spiritual master. Śrī Nāradajī contacted bona fide spiritual masters, served them sincerely and got enlightenment rightly. Thus he began to meditate.

TEXT 16

dhyāyataś caraṇāmbhojaṁ

bhāva-nirjita-cetasā

autkaṇṭhyāśru-kalākṣasya

hṛdy āsīn me śanair hariḥ

SYNONYMS

dhyāyataḥ-thus meditating upon; caraṇa-ambhojam-the lotus feet of the localized Personality of Godhead; bhāva-nirjita-mind transformed in transcendental love for the Lord; cetasā-all mental activities (thinking, feeling and willing); autkaṇṭhya-eagerness; aśru-kala-tears rolled down; akṣasya-of the eyes; hṛdi-within my heart; āsīt-appeared; me-my; śanaiḥ-without delay; hariḥ-the Personality of Godhead.

As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Śrī Kṛṣṇa appeared on the lotus of my heart.

The word bhāva is significant here. This bhāva stage is attained after one has transcendental affection for the Lord. The first initial stage is called śraddhā, or a liking for the Supreme Lord, and in order to increase that liking one has to associate with pure devotees of the Lord. The third stage is to practice the prescribed rules and regulations of devotional service. This will dissipate all sorts of misgivings and remove all personal deficiencies that hamper progress in devotional service.

When all misgivings and personal deficiencies are removed, there is a standard faith in transcendental matter, and the taste for it increases in greater proportion. This stage leads to attraction, and after this there is bhāva, or the prior stage of unalloyed love for God. All the above different stages are but different stages of development of transcendental love. Being so surcharged with transcendental love, there comes a strong feeling of separation which leads to eight different kinds of ecstasies. Tears from the eyes of a devotee is an automatic reaction, and because Śrī Nārada Muni in his previous birth attained that stage very quickly after his departure from home, it was quite possible for him to perceive the actual presence of the Lord, which he tangibly experienced by his developed spiritual senses without material tinge.

TEXT 17

premātibhara-nirbhinna-

pulakāṅgo 'tinirvṛtaḥ

ānanda-samplave līno

nāpaśyam ubhayaṁ mune

SYNONYMS

premā-love; atibhara-excessive; nirbhinna-especially distinguished; pulaka-feelings of happiness; aṅgaḥ-different bodily parts; ati-nirvṛtaḥ-being fully overwhelmed; ānanda-ecstasy; samplave-in the ocean of; līnaḥ-absorbed in; na-not; apaśyam-could see; ubhayam-both; mune-O Vyāsadeva.

O Vyāsadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

Spiritual feelings of happiness and intense ecstasies have no mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of Śrī Nārada Muni. Each and every part of the body or senses has its particular function. After seeing the Lord, all the senses become fully awakened to render service unto the Lord because in the liberated state the senses are fully efficient in serving the Lord. As such, in that transcendental ecstasy it so happened that the senses became separately enlivened to serve the Lord. This being so, Nārada Muni lost himself in seeing both himself and the Lord simultaneously.

TEXT 18

rūpaṁ bhagavato yat tan

manaḥ-kāntaṁ śucāpaham

apaśyan sahasottasthe

vaiklavyād durmanā iva

SYNONYMS

rūpam-form; bhagavataḥ-of the Personality of Godhead; yat-as it is; tat-that; manaḥ-of the mind; kāntam-as it desires; śuca-apaham-vanishing all disparity; apaśyan-without seeing; sahasā-all of a sudden; uttasthe-got up; vaiklavyāt-being perturbed; durmanāḥ-having lost the desirable; iva-as it were.

The transcendental form of the Lord, as it is, satisfies the mind's desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.

That the Lord is not formless is experienced by Nārada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality.

As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement. Nārada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Nārada Muni, and losing sight of Him again was certainly a great shock for him.

TEXT 19

didṛkṣus tad ahaṁ bhūyaḥ

praṇidhāya mano hṛdi

vīkṣamāṇo 'pi nāpaśyam

avitṛpta ivāturaḥ

SYNONYMS

didṛkṣuḥ-desiring to see; tat-that; aham-I; bhūyaḥ-again; praṇidhāya-having concentrated the mind; manaḥ-mind; hṛdi-upon the heart; vīkṣamāṇaḥ-waiting to see; api-in spite of; na-never; apaśyam-saw Him; avitṛptaḥ-without being satisfied; iva-like; āturaḥ-aggrieved.

I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.

There is no mechanical process to see the form of the Lord. It completely depends on the causeless mercy of the Lord. We cannot demand the Lord to be present before our vision, just as we cannot demand the sun to rise whenever we like. The sun rises out of his own accord; so also the Lord is pleased to be present out of His causeless mercy. One should simply await the opportune moment and go on discharging his prescribed duty in devotional service of the Lord. Nārada Muni thought that the Lord could be seen again by the same mechanical process which was successful in the first attempt, but in spite of his utmost endeavor he could not make the second attempt successful. The Lord is completely independent of all obligations. He can simply be bound up by the tie of unalloyed devotion. Nor is He visible or perceivable by our material senses. When He pleases, being satisfied with the sincere attempt of devotional service depending completely on the mercy of the Lord, then He may be seen out of His own accord.

TEXT 20

evaṁ yatantaṁ vijane

mām āhāgocaro girām

gambhīra-ślakṣṇayā vācā

śucaḥ praśamayann iva

SYNONYMS

evam-thus; yatantam-one who is engaged in attempting; vijane-in that lonely place; mām-unto me; āha-said; agocaraḥ-beyond the range of physical sound; girām-utterances; gambhīra-grave; ślakṣṇayā-pleasing to hear; vācā-words; śucaḥ-grief; praśamayan-mitigating; iva-like.

Seeing my attempts in that lonely place, the Personality of Godhead, who is transcendental to all mundane description, spoke to me with gravity and pleasing words, just to mitigate my grief.

In the Vedas it is said that God is beyond the approach of mundane words and intelligence. And yet by His causeless mercy one can have suitable senses to hear Him or to speak to Him. This is the Lord's inconceivable energy. One upon whom His mercy is bestowed can hear Him. The Lord was much pleased with Nārada Muni, and therefore the necessary strength was invested in him so that he could hear the Lord. It is not, however, possible for others to perceive directly the touch of the Lord during the probationary stage of regulative devotional service. It was a special gift for Nārada. When he heard the pleasing words of the Lord, the feelings of separation were to some extent mitigated. A devotee in love with God feels always the pangs of separation and is therefore always enwrapped in transcendental ecstasy.

TEXT 21

hantāsmiñ janmani bhavān

mā māṁ draṣṭum ihārhati

avipakva-kaṣāyāṇāṁ

durdarśo 'haṁ kuyoginām

SYNONYMS

hanta-O Nārada; asmin-this; janmani-duration of life; bhavān-yourself; mā-not; mām-Me; draṣṭum-to see; iha-here; arhati-deserve; avipakva-immature; kaṣāyāṇām-material dirt; durdarśaḥ-difficult to be seen; aham-I; kuyoginām-incomplete in service.

O Nārada [the Lord spoke], I regret that during this lifetime you will not be able to see Me anymore. Those who are incomplete in service and who are not completely free from all material taints can hardly see Me.

The Personality of Godhead is described in the Bhagavad-gītā as the most pure, the Supreme and the Absolute Truth. There is no trace of a tinge of materiality in His person, and thus one who has the slightest tinge of material affection cannot approach Him. The beginning of devotional service starts from the point when one is freed from at least two forms of material modes, namely the mode of passion and the mode of ignorance. The result is exhibited by the signs of being freed from kāma (lust) and lobha (covetousness). That is to say, one must be freed from the desires for sense satisfaction and avarice for sense gratification. The balanced mode of nature is goodness. And to be completely freed from all material tinges is to become free from the mode of goodness also. To search the audience of God in a lonely forest is considered to be in the mode of goodness. One can go out into the forest to attain spiritual perfection, but that does not mean that one can see the Lord personally there. One must be completely freed from all material attachment and be situated on the plane of transcendence, which alone will help the devotee get in personal touch with the Personality of Godhead. The best method is that one should live at a place where the transcendental form of the Lord is worshiped. The temple of the Lord is a transcendental place, whereas the forest is a materially good habitation. A neophyte devotee is always recommended to worship the Deity of the Lord (arcanā) rather than go into the forest to search out the Lord. Devotional service begins from the process of arcanā, which is better than going out in the forest. In his present life, which is completely freed from all material hankerings, Śrī Nārada Muni does not go into the forest, although he can turn every place into Vaikuṇṭha by his presence only. He travels from one planet to another to convert men, gods, Kinnaras, Gandharvas, ṛṣis, munis and all others to become devotees of the Lord. By his activities he has engaged many devotees like Prahlāda Mahārāja, Dhruva Mahārāja and many others in the transcendental service of the Lord. A pure devotee of the Lord, therefore, follows in the footsteps of the great devotees like Nārada and Prahlāda and engages his whole time in glorifying the Lord by the process of kīrtana. Such a preaching process is transcendental to all material qualities.

TEXT 22

sakṛd yad darśitaṁ rūpam

etat kāmāya te 'nagha

mat-kāmaḥ śanakaiḥ sādhu

sarvān muñcati hṛc-chayān

SYNONYMS

sakṛt-once only; yat-that; darśitam-shown; rūpam-form; etat-this is; kāmāya-for hankerings; te-your; anagha-O virtuous one; mat-Mine; kāmaḥ-desire; śanakaiḥ-by increasing; sādhuḥ-devotee; sarvān-all; muñcati-gives away; hṛt-śayān-material desires.

O virtuous one, you have only once seen My person, and this is just to increase your desire for Me, because the more you hanker for Me, the more you will be freed from all material desires.

A living being cannot be vacant of desires. He is not a dead stone. He must be working, thinking, feeling and willing. But when he thinks, feels and wills materially, he becomes entangled, and conversely when he thinks, feels and wills for the service of the Lord, he becomes gradually freed from all entanglement. The more a person is engaged in the transcendental loving service of the Lord, the more he acquires a hankering for it. That is the transcendental nature of godly service. Material service has satiation, whereas spiritual service of the Lord has neither satiation nor end. One can go on increasing his hankerings for the loving transcendental service of the Lord, and yet he will not find satiation or end. By intense service of the Lord, one can experience the presence of the Lord transcendentally. Therefore seeing the Lord means being engaged in His service because His service and His person are identical. The sincere devotee should go on with sincere service of the Lord. The Lord will give proper direction as to how and where it has to be done. There was no material desire in Nārada, and yet just to increase his intense desire for the Lord, he was so advised.

TEXT 23

sat-sevayādīrghayāpi

jātā mayi dṛḍhā matiḥ

hitvāvadyam imaṁ lokaṁ

gantā maj-janatām asi

SYNONYMS

sat-sevayā-by service of the Absolute Truth; adīrghayā-for some days; api-even; jātā-having attained; mayi-unto Me; dṛḍhā-firm; matiḥ-intelligence; hitvā-having given up; avadyam-deplorable; imam-this; lokam-material worlds; gantā-going to; mat-janatām-My associates; asi-become.

By service of the Absolute Truth, even for a few days, a devotee attains firm and fixed intelligence in Me. Consequently he goes on to become My associate in the transcendental world after giving up the present deplorable material worlds.

Serving the Absolute Truth means rendering service unto the Absolute Personality of Godhead under the direction of the bona fide spiritual master, who is a transparent via medium between the Lord and the neophyte devotee. The neophyte devotee has no ability to approach the Absolute Personality of Godhead by the strength of his present imperfect material senses, and therefore under the direction of the spiritual master he is trained in transcendental service of the Lord. And by such training, even for some days, the neophyte devotee gets intelligence in such transcendental service, which leads him ultimately to get free from perpetual inhabitation in the material worlds and to be promoted to the transcendental world to become one of the liberated associates of the Lord in the kingdom of God.

TEXT 24

matir mayi nibaddheyaṁ

na vipadyeta karhicit

prajā-sarga-nirodhe 'pi

smṛtiś ca mad-anugrahāt

SYNONYMS

matiḥ-intelligence; mayi-devoted to Me; nibaddhā-engaged; iyam-this; na-never; vipadyeta-separate; karhicit-at any time; prajā-living beings; sarga-at the time of creation; nirodhe-also at the time of annihilation; api-even; smṛtiḥ-remembrance; ca-and; mat-Mine; anugrahāt-by the mercy of.

Intelligence engaged in My devotion cannot be thwarted at any time. Even at the time of creation, as well as at the time of annihilation, your remembrance will continue by My mercy.

Devotional service rendered to the Personality of Godhead never goes in vain. Since the Personality of Godhead is eternal, intelligence applied in His service or anything done in His relation is also permanent. In the Bhagavad-gītā it is said that such transcendental service rendered unto the Personality of Godhead accumulates birth after birth, and when the devotee is fully matured, the total service counted together makes him eligible to enter into the association of the Personality of Godhead. Such accumulation of God's service is never vanquished, but increases till fully matured.

TEXT 25

etāvad uktvopararāma tan mahad

bhūtaṁ nabho-liṅgam aliṅgam īśvaram

ahaṁ ca tasmai mahatāṁ mahīyase

śīrṣṇāvanāmaṁ vidadhe 'nukampitaḥ

SYNONYMS

etāvat-thus; uktvā-spoken; upararāma-stopped; tat-that; mahat-great; bhūtam-wonderful; nabhaḥ-liṅgam-personified by sound; aliṅgam-unseen by the eyes; īśvaram-the supreme authority; aham-I; ca-also; tasmai-unto Him; mahatām-the great; mahīyase-unto the glorified; śīrṣṇā-by the head; avanāmam-obeisances; vidadhe-executed; anukampitaḥ-being favored by Him.

Then that supreme authority, personified by sound and unseen by eyes, but most wonderful, stopped speaking. Feeling a sense of gratitude, I offered my obeisances unto Him, bowing my head.

That the Personality of Godhead was not seen but only heard does not make any difference. The Personality of Godhead produced the four Vedas by His breathing, and He is seen and realized through the transcendental sound of the Vedas. Similarly, the Bhagavad-gītā is the sound representation of the Lord, and there is no difference in identity. The conclusion is that the Lord can be seen and heard by persistent chanting of the transcendental sound.

TEXT 26

nāmāny anantasya hata-trapaḥ paṭhan

guhyāni bhadrāṇi kṛtāni ca smaran

gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ

kālaṁ pratīkṣan vimado vimatsaraḥ

SYNONYMS

nāmāni-the holy name, fame, etc.; anantasya-of the unlimited; hata-trapaḥ-being freed from all formalities of the material world; paṭhan-by recitation, repeated reading, etc.; guhyāni-mysterious; bhadrāṇi-all benedictory; kṛtāni-activities; ca-and; smaran-constantly remembering; gām-on the earth; paryaṭan-traveling all through; tuṣṭa-manāḥ-fully satisfied; gata-spṛhaḥ-completely freed from all material desires; kālam-time; pratīkṣan-awaiting; vimadaḥ-without being proud; vimatsaraḥ-without being envious.

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious.

The life of a sincere devotee of the Lord is thus explained in a nutshell by Nārada Muni by his personal example. Such a devotee, after his initiation by the Lord or His bona fide representative, takes very seriously chanting of the glories of the Lord and traveling all over the world so that others may also hear the glories of the Lord. Such devotees have no desire for material gain. They are conducted by one single desire: to go back to Godhead. This awaits them in due course on quitting the material body. Because they have the highest aim of life, going back to Godhead, they are never envious of anyone, nor are they proud of being eligible to go back to Godhead. Their only business is to chant and remember the holy name, fame and pastimes of the Lord and, according to personal capacity, to distribute the message for others' welfare without motive of material gain.

TEXT 27

evaṁ kṛṣṇa-mater brahman

nāsaktasyāmalātmanaḥ

kālaḥ prādurabhūt kāle

taḍit saudāmanī yathā

SYNONYMS

evam-thus; kṛṣṇa-mateḥ-one who is fully absorbed in thinking of Kṛṣṇa; brahman-O Vyāsadeva; na-not; āsaktasya-of one who is attached; amala-ātmanaḥ-of one who is completely free from all material dirt; kālaḥ-death; prādurabhūt-become visible; kāle-in the course of time; taḍit-lightning; saudāmanī-illuminating; yathā-as it is.

And so, O Brāhmaṇa Vyāsadeva, in due course of time I, who was fully absorbed in thinking of Kṛṣṇa and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.

To be fully absorbed in the thought of Kṛṣṇa means clearance of material dirts or hankerings. As a very rich man has no hankerings for small petty things, so also a devotee of Lord Kṛṣṇa, who is guaranteed to pass on to the kingdom of God, where life is eternal, fully cognizant and blissful, naturally has no hankerings for petty material things, which are like dolls or shadows of the reality and are without permanent value. That is the sign of spiritually enriched persons. And in due course of time, when a pure devotee is completely prepared, all of a sudden the change of body occurs which is commonly called death. And for the pure devotee such a change takes place exactly like lightning, and illumination follows simultaneously. That is to say a devotee simultaneously changes his material body and develops a spiritual body by the will of the Supreme. Even before death, a pure devotee has no material affection, due to his body's being spiritualized like a red-hot iron in contact with fire.

TEXT 28

prayujyamāne mayi tāṁ

śuddhāṁ bhāgavatīṁ tanum

ārabdha-karma-nirvāṇo

nyapatat pāñca-bhautikaḥ

SYNONYMS

prayujyamāne-having been awarded; mayi-on me; tām-that; śuddhām-transcendental; bhāgavatīm-fit for associating with the Personality of Godhead; tanum-body; ārabdha-acquired; karma-fruitive work; nirvāṇaḥ-prohibitive; nyapatat-quit; pāñca-bhautikaḥ-body made of five material elements.

Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work [karma] stopped.

Informed by the Personality of Godhead that he would be awarded a transcendental body befitting the Lord's association, Nārada got his spiritual body as soon as he quitted his material body. This transcendental body is free from material affinity and invested with three primary transcendental qualities, namely eternity, freedom from material modes, and freedom from reactions of fruitive activities. The material body is always afflicted with the lack of these three qualities. A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that. Therefore change of the body means stoppage of the reaction of three qualitative modes of material nature upon the pure devotee. There are many instances of this in the revealed scriptures. Dhruva Mahārāja and Prahlāda Mahārāja and many other devotees were able to see the Personality of Godhead face to face apparently in the same body. This means that the quality of a devotee's body changes from material to transcendence. That is the opinion of the authorized Gosvāmīs via the authentic scriptures. In the Brahma-saṁhitā it is said that beginning from the indra-gopa germ up to the great Indra, King of heaven, all living beings are subjected to the law of karma and are bound to suffer and enjoy the fruitive results of their own work. Only the devotee is exempt from such reactions, by the causeless mercy of the supreme authority, the Personality of Godhead.

TEXT 29

kalpānta idam ādāya

śayāne 'mbhasy udanvataḥ

śiśayiṣor anuprāṇaṁ

viviśe 'ntar ahaṁ vibhoḥ

SYNONYMS

kalpa-ante-at the end of Brahmā's day; idam-this; ādāya-taking together; śayāne-having gone to lie down; ambhasi-in the causal water; udanvataḥ-devastation; śiśayiṣoḥ-lying of the Personality of Godhead (Nārāyaṇa); anuprāṇam-breathing; viviśe-entered into; antaḥ-within; aham-I; vibhoḥ-of Lord Brahmā.

At the end of the millennium, when the Personality of Godhead Lord Nārāyaṇa lay down within the water of devastation, Brahmā began to enter into Him along with all creative elements, and I also entered through His breathing.

Nārada is known as the son of Brahmā, as Lord Kṛṣṇa is known as the son of Vasudeva. The Personality of Godhead and His liberated devotees like Nārada appear in the material world by the same process. As it is said in the Bhagavad-gītā, the birth and activities of the Lord are all transcendental. Therefore, according to authorized opinion, the birth of Nārada as the son of Brahmā is also a transcendental pastime. His appearance and disappearance are practically on the same level as that of the Lord. The Lord and His devotees are therefore simultaneously one and different as spiritual entities. They belong to the same category of transcendence.

TEXT 30

sahasra-yuga-paryante

utthāyedaṁ sisṛkṣataḥ

marīci-miśrā ṛṣayaḥ

prāṇebhyo 'haṁ ca jajñire

SYNONYMS

sahasra-one thousand; yuga-4,300,000 years; paryante-at the end of the duration; utthāya-having expired; idam-this; sisṛkṣataḥ-desired to create again; marīci-miśrāḥ-ṛṣis like Marīci; ṛṣayaḥ-all the ṛṣis; prāṇebhyaḥ-out of His senses; aham-I; ca-also; jajñire-appeared.

After 4,300,000,000 solar years, when Brahmā awoke to create again by the will of the Lord, all the ṛṣis like Marīci, Aṅgirā, Atri and so on were created from the transcendental body of the Lord, and I also appeared along with them.

The duration of a day in the life of Brahmā is 4,320,000,000 solar years. This is stated also in the Bhagavad-gītā. So for this period Brahmājī rests in yoga-nidrā within the body of the Garbhodakaśāyī Viṣṇu, the generator of Brahmā. Thus after the sleeping period of Brahmā, when there is again creation by the will of the Lord through the agency of Brahmā, all the great ṛṣis again appear from different parts of the transcendental body, and Nārada also appears. This means that Nārada appears in the same transcendental body, just as a man awakes from sleep in the same body. Śrī Nārada is eternally free to move in all parts of the transcendental and material creations of the Almighty. He appears and disappears in his own transcendental body, which is without distinction of body and soul, unlike conditioned beings.

TEXT 31

antar bahiś ca lokāṁs trīn

paryemy askandita-vrataḥ

anugrahān mahā-viṣṇor

avighāta-gatiḥ kvacit

SYNONYMS

antaḥ-in the transcendental world; bahiḥ-in the material world; ca-and; lokān-planets; trīn-three (divisions); paryemi-travel; askandita-unbroken; vrataḥ-vow; anugrahāt-by the causeless mercy; mahā-viṣṇoḥ-of the Mahā-Viṣṇu (Kāraṇodakaśāyī Viṣṇu); avighāta-without restriction; gatiḥ-entrance; kvacit-at any time.

Since then, by the grace of the almighty Viṣṇu, I travel everywhere without restriction both in the transcendental world and in the three divisions of the material world. This is because I am fixed in unbroken devotional service of the Lord.

As stated in the Bhagavad-gītā, there are three divisions of the material spheres, namely the ūrdhva-loka (topmost planets), madhya-loka (midway planets) and adho-loka (downward planets). Beyond the ūrdhva-loka planets, that is to say above the Brahmaloka, are the material coverings of the universes, and above that is the spiritual sky, which is unlimited in expansion, containing unlimited self-illuminated Vaikuṇṭha planets inhabited by God Himself along with His associates, who are all eternally liberated living entities. Śrī Nārada Muni could enter all these planets in both the material and spiritual spheres without restriction, as much as the almighty Lord is free to move personally in any part of His creation. In the material world the living beings are influenced by the three material modes of nature, namely goodness, passion and ignorance. But Śrī Nārada Muni is transcendental to all these material modes, and thus he can travel everywhere unrestricted. He is a liberated spaceman. The causeless mercy of Lord Viṣṇu is unparalleled, and such mercy is perceived by the devotees only by the grace of the Lord. Therefore, the devotees never fall down, but the materialists, i.e., the fruitive workers and the speculative philosophers, do fall down, being forced by their respective modes of nature. The ṛṣis, as above mentioned, cannot enter into the transcendental world like Nārada. This fact is disclosed in the Narasiṁha Purāṇa. Ṛṣis like Marīci are authorities in fruitive work, and ṛṣis like Sanaka and Sanātana are authorities in philosophical speculations. But Śrī Nārada Muni is the prime authority for transcendental devotional service of the Lord. All the great authorities in the devotional service of the Lord follow in the footsteps of Nārada Muni in the order of the Nārada-bhakti-sūtra, and therefore all the devotees of the Lord are unhesitatingly qualified to enter into the kingdom of God, Vaikuṇṭha.

TEXT 32

deva-dattām imāṁ vīṇāṁ

svara-brahma-vibhūṣitām

mūrcchayitvā hari-kathāṁ

gāyamānaś carāmy aham

SYNONYMS

deva-the Supreme Personality of Godhead (Śrī Kṛṣṇa); dattām-gifted by; imām-this; vīṇām-a musical stringed instrument; svara-singing meter; brahma-transcendental; vibhūṣitām-decorated with; mūrcchayitvā-vibrating; hari-kathām-transcendental message; gāyamānaḥ-singing constantly; carāmi-do move; aham-I.

And thus I travel, constantly singing the transcendental message of the glories of the Lord, vibrating this instrument called a vīṇā, which is charged with transcendental sound and which was given to me by Lord Kṛṣṇa.

The musical stringed instrument called the vīṇā, which was handed to Nārada by Lord Śrī Kṛṣṇa, is described in the Liṅga Purāṇa, and this is confirmed by Śrīla Jīva Gosvāmī. This transcendental instrument is identical with Lord Śrī Kṛṣṇa and Nārada because all of them are of the same transcendental category. Sound vibrated by the instrument cannot be material, and therefore the glories and pastimes which are broadcast by the instrument of Nārada are also transcendental, without a tinge of material inebriety. The seven singing meters, namely Ṣa (Ṣaḍja), Ṛ (Ṛṣabha), Gā (Gāndhāra), Ma (Madhyama), Pa (Pañcama), Dha (Dhaivata) and Ni (Niṣāda), are also transcendental and specifically meant for transcendental songs. As a pure devotee of the Lord, Śrī Nāradadeva is always fulfilling his obligation to the Lord for His gift of the instrument, and thus he is always engaged in singing His transcendental glories and is therefore infallible in his exalted position. Following in the footsteps of Śrīla Nārada Muni, a self-realized soul in the material world should also properly use the sound meters, namely Ṣa, Ṛ, Gā, Mā, etc., in the service of the Lord by constantly singing the glories of the Lord, as confirmed in the Bhagavad-gītā.

TEXT 33

pragāyataḥ sva-vīryāṇi

tīrtha-pādaḥ priya-śravāḥ

āhūta iva me śīghraṁ

darśanaṁ yāti cetasi

SYNONYMS

pragāyataḥ-thus singing; sva-vīryāṇi-own activities; tīrtha-pādaḥ-the Lord, whose lotus feet are the source of all virtues or holiness; priya-śravāḥ-pleasing to hear; āhūtaḥ-called for; iva-just like; me-to me; śīghram-very soon; darśanam-sight; yāti-appears; cetasi-on the seat of the heart.

The Supreme Lord Śrī Kṛṣṇa, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities.

The Absolute Personality of Godhead is not different from His transcendental name, form, pastimes and the sound vibrations thereof. As soon as a pure devotee engages himself in the pure devotional service of hearing, chanting and remembering the name, fame and activities of the Lord, at once He becomes visible to the transcendental eyes of the pure devotee by reflecting Himself on the mirror of the heart by spiritual television. Therefore a pure devotee who is related with the Lord in loving transcendental service can experience the presence of the Lord at every moment. It is a natural psychology in every individual case that a person likes to hear and enjoy his personal glories enumerated by others. That is a natural instinct, and the Lord, being also an individual personality like others, is not an exception to this psychology because psychological characteristics visible in the individual souls are but reflections of the same psychology in the Absolute Lord. The only difference is that the Lord is the greatest personality of all and absolute in all His affairs. If, therefore, the Lord is attracted by the pure devotee's chanting of His glories, there is nothing astonishing. Since He is absolute, He can appear Himself in the picture of His glorification, the two things being identical. Śrīla Nārada chants the glorification of the Lord not for his personal benefit but because the glorifications are identical with the Lord. Nārada Muni penetrates into the presence of the Lord by the transcendental chanting.

TEXT 34

etad dhy ātura-cittānāṁ

mātrā-sparśecchayā muhuḥ

bhava-sindhu-plavo dṛṣṭo

hari-caryānuvarṇanam

SYNONYMS

etat-this; hi-certainly; ātura-cittānām-of those whose minds are always full of cares and anxieties; mātrā-objects of sense enjoyment; sparśa-senses; icchayā-by desires; muhuḥ-always; bhava-sindhu-the ocean of nescience; plavaḥ-boat; dṛṣṭaḥ-experienced; hari-carya-activities of Hari, the Personality of Godhead; anuvarṇanam-constant recitation.

It is personally experienced by me that those who are always full of cares and anxieties due to desiring contact of the senses with their objects can cross the ocean of nescience on a most suitable boat-the constant chanting of the transcendental activities of the Personality of Godhead.

The symptom of a living being is that he cannot remain silent even for some time. He must be doing something, thinking of something or talking about something. Generally the materialistic men think and discuss about subjects which satisfy their senses. But as these things are exercised under the influence of the external, illusory energy, such sensual activities do not actually give them any satisfaction. On the contrary, they become full with cares and anxieties. This is called māyā, or what is not. That which cannot give them satisfaction is accepted as an object for satisfaction. So Nārada Muni, by his personal experience, says that satisfaction for such frustrated beings engaged in sense gratification is to chant always the activities of the Lord. The point is that the subject matter only should be changed. No one can check the thinking activities of a living being, nor the feeling, willing or working processes. But if one wants actual happiness, one must change the subject matter only. Instead of talking of the politics of a dying man, one might discuss the politics administered by the Lord Himself. Instead of relishing activities of the cinema artists, one can turn his attention to the activities of the Lord with His eternal associates like the gopīs and Lakṣmīs. The almighty Personality of Godhead, by His causeless mercy, descends on the earth and manifests activities almost on the line of the worldly men, but at the same time extraordinarily, because He is almighty. He does so for the benefit of all conditioned souls so that they can turn their attention to transcendence. By doing so, the conditioned soul will gradually be promoted to the transcendental position and easily cross the ocean of nescience, the source of all miseries. This is stated from personal experience by such an authority as Śrī Nārada Muni. And we can have the same experience also if we begin to follow in the footsteps of the great sage, the dearmost devotee of the Lord.

TEXT 35

yamādibhir yoga-pathaiḥ

kāma-lobha-hato muhuḥ

mukunda-sevayā yadvat

tathātmāddhā na śāmyati

SYNONYMS

yama-ādibhiḥ-by the process of practicing self-restraint; yoga-pathaiḥ-by the system of yoga (mystic bodily power to attain the godly stage); kāma-desires for sense satisfaction; lobha-lust for satisfaction of the senses; hataḥ-curbed; muhuḥ-always; mukunda-the Personality of Godhead; sevayā-by the service of; yadvat-as it is; tathā-like that; ātmā-the soul; addhā-for all practical purposes; na-does not; śāmyati-be satisfied.

It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Personality of Godhead.

Yoga aims at controlling the senses. By practice of the mystic process of bodily exercise in sitting, thinking, feeling, willing, concentrating, meditating and at last being merged into transcendence, one can control the senses. The senses are considered like venomous serpents, and the yoga system is just to control them. On the other hand, Nārada Muni recommends another method for controlling the senses in the transcendental loving service of Mukunda, the Personality of Godhead. By his experience he says that devotional service to the Lord is more effective and practical than the system of artificially controlling the senses. In the service of the Lord Mukunda, the senses are transcendentally engaged. Thus there is no chance of their being engaged in sense satisfaction. The senses want some engagement. To check them artificially is no check at all because as soon as there is some opportunity for enjoyment, the serpentlike senses will certainly take advantage of it. There are many such instances in history, just like Viśvāmitra Muni's falling a victim to the beauty of Menakā. But Ṭhākura Haridāsa was allured at midnight by the well-dressed Māyā, and still she could not induce that great devotee into her trap.

The whole idea is that without devotional service of the Lord, neither the yoga system nor dry philosophical speculation can ever become successful. Pure devotional service of the Lord, without being tinged with fruitive work, mystic yoga or speculative philosophy, is the foremost procedure to attain self-realization. Such pure devotional service is transcendental in nature, and the systems of yoga and jñāna are subordinate to such a process. When the transcendental devotional service is mixed with a subordinate process, it is no longer transcendental but is called mixed devotional service. Śrīla Vyāsadeva, the author of Śrīmad-Bhāgavatam, will gradually develop all these different systems of transcendental realization in the text.

TEXT 36

sarvaṁ tad idam ākhyātaṁ

yat pṛṣṭo 'haṁ tvayānagha

janma-karma-rahasyaṁ me

bhavataś cātma-toṣaṇam

SYNONYMS

sarvam-all; tat-that; idam-this; ākhyātam-described; yat-whatever; pṛṣṭaḥ-asked by; aham-me; tvayā-by you; anagha-without any sins; janma-birth; karma-activities; rahasyam-mysteries; me-mine; bhavataḥ-your; ca-and; ātma-self; toṣaṇam-satisfaction.

O Vyāsadeva, you are freed from all sins. Thus I have explained my birth and activities for self-realization, as you asked. All this will be conducive for your personal satisfaction also.

The process of devotional activities from the beginning to the stage of transcendence is all duly explained to satisfy the inquiries of Vyāsadeva. He has explained how the seeds of devotional service were sown by transcendental association and how they gradually developed by hearing the sages. The result of such hearing is detachment from worldliness, so much so that even a small boy could receive the death news of his mother, who was his only caretaker, as the blessing of God. And at once he took the opportunity to search out the Lord. A sincere urge for having an interview with the Lord was also granted to him, although it is not possible for anyone to see the Lord with mundane eyes. He also explained how by execution of pure transcendental service one can get rid of the fruitive action of accumulated work and how he transformed his material body into a spiritual one. The spiritual body is alone able to enter into the spiritual realm of the Lord, and no one but a pure devotee is eligible to enter into the kingdom of God. All the mysteries of transcendental realization are duly experienced by Nārada Muni himself, and therefore by hearing such an authority one can have some idea of the results of devotional life, which are hardly delineated even in the original texts of the Vedas. In the Vedas and Upaniṣads there are only indirect hints to all this. Nothing is directly explained there, and therefore Śrīmad-Bhāgavatam is the mature fruit of all the Vedic trees of literatures.

TEXT 37

sūta uvāca

evaṁ sambhāṣya bhagavān

nārado vāsavī-sutam

āmantrya vīṇāṁ raṇayan

yayau yādṛcchiko muniḥ

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; evam-thus; sambhāṣya-addressing; bhagavān-transcendentally powerful; nāradaḥ-Nārada Muni; vāsavī-named Vāsavī (Satyavatī); sutam-son; āmantrya-inviting; vīṇām-instrument; raṇayan-vibrating; yayau-went; yādṛcchikaḥ-wherever willing; muniḥ-the sage.

Sūta Gosvāmī said: Thus addressing Vyāsadeva, Śrīla Nārada Muni took leave of him, and vibrating on his vīṇā instrument, he left to wander at his free will.

Every living being is anxious for full freedom because that is his transcendental nature. And this freedom is obtained only through the transcendental service of the Lord. Illusioned by the external energy, everyone thinks that he is free, but actually he is bound up by the laws of nature. A conditioned soul cannot freely move from one place to another even on this earth, and what to speak of one planet to another. But a full-fledged free soul like Nārada, always engaged in chanting the Lord's glory, is free to move not only on earth but also in any part of the universe, as well as in any part of the spiritual sky. We can just imagine the extent and unlimitedness of his freedom, which is as good as that of the Supreme Lord. There is no reason or obligation for his traveling, and no one can stop him from his free movement. Similarly, the transcendental system of devotional service is also free. It may or may not develop in a particular person even after he undergoes all the detailed formulas. Similarly, the association of the devotee is also free. One may be fortunate to have it, or one may not have it even after thousands of endeavors. Therefore, in all spheres of devotional service, freedom is the main pivot. Without freedom there is no execution of devotional service. The freedom surrendered to the Lord does not mean that the devotee becomes dependent in every respect. To surrender unto the Lord through the transparent medium of the spiritual master is to attain complete freedom of life.

TEXT 38

aho devarṣir dhanyo 'yaṁ

yatkīrtiṁ śārṅgadhanvanaḥ

gāyan mādyann idaṁ tantryā

ramayaty āturaṁ jagat

SYNONYMS

aho-all glory to; devarṣiḥ-the sage of the gods; dhanyaḥ-all success; ayam yat-one who; kīrtim-glories; śārṅga-dhanvanaḥ-of the Personality of Godhead; gāyan-singing; mādyan-taking pleasure in; idam-this; tantryā-by means of the instrument; ramayati-enlivens; āturam-distressed; jagat-world.

All glory and success to Śrīla Nārada Muni because he glorifies the activities of the Personality of Godhead, and so doing he himself takes pleasure and also enlivens all the distressed souls of the universe.

Śrī Nārada Muni plays on his instrument to glorify the transcendental activities of the Lord and to give relief to all miserable living entities of the universe. No one is happy here within the universe, and what is felt as happiness is māyā's illusion. The illusory energy of the Lord is so strong that even the hog who lives on filthy stool feels happy. No one can be truly happy within the material world. Śrīla Nārada Muni, in order to enlighten the miserable inhabitants, wanders everywhere. His mission is to get them back home, back to Godhead. That is the mission of all genuine devotees of the Lord following the footsteps of that great sage.

Thus end the Bhaktivedanta purports of the First Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Nārada and Vyāsa."

Chapter Seven

The Son of Droṇa Punished

TEXT 1

śaunaka uvāca

nirgate nārade sūta

bhagavān bādarāyaṇaḥ

śrutavāṁs tad-abhipretaṁ

tataḥ kim akarod vibhuḥ

SYNONYMS

śaunakaḥ-Śrī Śaunaka; uvāca-said; nirgate-having gone; nārade-Nārada Muni; sūta-O Sūta; bhagavān-the transcendentally powerful; bādarāyaṇaḥ-Vedavyāsa; śrutavān-who heard; tat-his; abhipretam-desire of the mind; tataḥ-thereafter; kim-what; akarot-did he do; vibhuḥ-the great.

Ṛṣi Śaunaka asked: O Sūta, the great and transcendentally powerful Vyāsadeva heard everything from Śrī Nārada Muni. So after Nārada's departure, what did Vyāsadeva do?

In this chapter the clue for describing Śrīmad-Bhāgavatam is picked up as Mahārāja Parīkṣit is miraculously saved in the womb of his mother. This was caused by Drauṇi (Aśvatthāmā), Ācārya Droṇa's son, who killed the five sons of Draupadī while they were asleep, for which he was punished by Arjuna. Before commencing the great epic Śrīmad-Bhāgavatam, Śrī Vyāsadeva realized the whole truth by trance in devotion.

TEXT 2

sūta uvāca

brahma-nadyāṁ sarasvatyām

āśramaḥ paścime taṭe

śamyāprāsa iti prokta

ṛṣīṇāṁ satra-vardhanaḥ

SYNONYMS

sūtaḥ-Śrī Sūta; uvāca-said; brahma-nadyām-on the bank of the river intimately related with Vedas, brāhmaṇas, saints, and the Lord; sarasvatyām-Sarasvatī; āśramaḥ-cottage for meditation; paścime-on the west; taṭe-bank; śamyāprāsaḥ-the place named Śamyāprāsa; iti-thus; proktaḥ-said to be; ṛṣīṇām-of the sages; satra-vardhanaḥ-that which enlivens activities.

Śrī Sūta said: On the western bank of the River Sarasvatī, which is intimately related with the Vedas, there is a cottage for meditation at Śamyāprāsa which enlivens the transcendental activities of the sages.

For spiritual advancement of knowledge a suitable place and atmosphere are definitely required. The place on the western bank of the Sarasvatī is especially suitable for this purpose. And there is the āśrama of Vyāsadeva at Śamyāprāsa. Śrīla Vyāsadeva was a householder, yet his residential place is called an āśrama. An āśrama is a place where spiritual culture is always foremost. It does not matter whether the place belongs to a householder or a mendicant. The whole varṇāśrama system is so designed that each and every status of life is called an āśrama. This means that spiritual culture is the common factor for all. The brahmacārīs, the gṛhasthas, the vānaprasthas and the sannyāsīs all belong to the same mission of life, namely, realization of the Supreme. Therefore none of them are less important as far as spiritual culture is concerned. The difference is a matter of formality on the strength of renunciation. The sannyāsīs are held in high estimation on the strength of practical renunciation.

TEXT 3

tasmin sva āśrame vyāso

badarī-ṣaṇḍa-maṇḍite

āsīno 'pa upaspṛśya

praṇidadhyau manaḥ svayam

SYNONYMS

tasmin-in that (āśrama); sve-own; āśrame-in the cottage; vyāsaḥ-Vyāsadeva; badarī-berry; ṣaṇḍa-trees; maṇḍite-surrounded by; āsīnaḥ-sitting; apaḥ upaspṛśya-touching water; praṇidadhyau-concentrated; manaḥ-the mind; svayam-himself.

In that place, Śrīla Vyāsadeva, in his own āśrama, which was surrounded by berry trees, sat down to meditate after touching water for purification.

Under instructions of his spiritual master Śrīla Nārada Muni, Vyāsadeva concentrated his mind in that transcendental place of meditation.

TEXT 4

bhakti-yogena manasi

samyak praṇihite 'male

apaśyat puruṣaṁ pūrṇaṁ

māyāṁ ca tad-apāśrayam

SYNONYMS

bhakti-devotional service; yogena-by the process of linking up; manasi-upon the mind; samyak-perfectly; praṇihite-engaged in and fixed upon; amale-without any matter; apaśyat-saw; puruṣam-the Personality of Godhead; pūrṇam-absolute; māyām-energy; ca-also; tat-His; apāśrayam-under full control.

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gītā. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramātmā does not permit anyone to enter into the kingdom of God. Śrī Nārada advised Śrīla Vyāsadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. Śrīla Vyāsadeva did not take notice of the effulgence of Brahman because that is not absolute vision. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti. In the Upaniṣads also it is confirmed that Vāsudeva, the Personality of Godhead, is covered by the golden glowing hiraṇmayena pātreṇa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen. The Absolute is mentioned here as the puruṣa, or person. The Absolute Personality of Godhead is mentioned in so many Vedic literatures, and in the Bhagavad-gītā, the puruṣa is confirmed as the eternal and original person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apāśrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called māyā, but it is spiritual māyā, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are ātmārāma, or fixed in trance, take shelter of this māyā, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gītā that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead Śrī Kṛṣṇa. The parama-puruṣa cannot be anyone except Śrī Kṛṣṇa Himself, as will be explained in the later ślokas.

TEXT 5

yayā sammohito jīva

ātmānaṁ tri-guṇātmakam

paro 'pi manute 'narthaṁ

tat-kṛtaṁ cābhipadyate

SYNONYMS

yayā-by whom; sammohitaḥ-illusioned; jīvaḥ-the living entities; ātmānam-self; tri-guṇa-ātmakam-conditioned by the three modes of nature, or a product of matter; paraḥ-transcendental; api-in spite of; manute-takes it for granted; anartham-things not wanted; tat-by that; kṛtam ca-reaction; abhipadyate-undergoes thereof.

Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.

The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gītā that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners' relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.

Personal superintendence of the illusory energy is confirmed in the Vedas (the Kena Upaniṣad) in relation to the demigods' controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity. The living being thus subject to the control of external energy is differently situated. It is clear, however, from the present statement of Bhāgavatam that the same external energy is situated in the inferior position before the Personality of Godhead, or the perfect being. The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyāsadeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. So there are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category. Had the Lord and the living beings been the same, then Śrīla Śukadeva Gosvāmī would not have taken the trouble to describe the transcendental pastimes of the Lord, for they would all be manifestations of illusory energy.

Śrīmad-Bhāgavatam is the summum bonum remedy for suffering humanity in the clutches of māyā. Śrīla Vyāsadeva therefore first of all diagnosed the actual disease of the conditioned souls, i.e., their being illusioned by the external energy. He also saw the perfect Supreme Being, from whom illusory energy is far removed, though He saw both the diseased conditioned souls and also the cause of the disease. And the remedial measures are suggested in the next verse. Both the Supreme Personality of Godhead and the living beings are undoubtedly qualitatively one, but the Lord is the controller of the illusory energy, whereas the living entity is controlled by the illusory energy. Thus the Lord and the living beings are simultaneously one and different. Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of māyā. In the same way, the living entity is also required to revive his natural love and affection for the Lord, and that is the highest perfection of the living entity. Śrīmad-Bhāgavatam treats the conditioned soul with an aim to that goal of life.

TEXT 6

anarthopaśamaṁ sākṣād

bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś

cakre sātvata-saṁhitām

SYNONYMS

anartha-things which are superfluous; upaśamam-mitigation; sākṣāt-directly; bhakti-yogam-the linking process of devotional service; adhokṣaje-unto the Transcendence; lokasya-of the general mass of men; ajānataḥ-those who are unaware of; vidvān-the supremely learned; cakre-compiled; sātvata-in relation with the Supreme Truth; saṁhitām-Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.

Śrīla Vyāsadeva saw the all-perfect Personality of Godhead. This statement suggests that the complete unit of the Personality of Godhead includes His parts and parcels also. He saw, therefore, His different energies, namely the internal energy, the marginal energy and the external energy. He also saw His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed the unwanted miseries of the conditioned souls, who are bewildered by the external energy. And at last he saw the remedial measure for the conditioned souls, namely, the process of devotional service. It is a great transcendental science and begins with the process of hearing and chanting the name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service. But even with the prescribed forms of hearing and chanting, there is at once mitigation of the superfluous and unwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather, knowledge is dependent on devotional service for the ultimate realization of the Supreme Truth.

TEXT 7

yasyāṁ vai śrūyamāṇāyāṁ

kṛṣṇe parama-pūruṣe

bhaktir utpadyate puṁsaḥ

śoka-moha-bhayāpahā

SYNONYMS

yasyām-this Vedic literature; vai-certainly; śrūyamāṇāyām-simply by giving aural reception; kṛṣṇe-unto Lord Kṛṣṇa; parama-supreme; pūruṣe-unto the Personality of Godhead; bhaktiḥ-feelings of devotional service; utpadyate-sprout up; puṁsaḥ-of the living being; śoka-lamentation; moha-illusion; bhaya-fearfulness; apahā-that which extinguishes.

Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.

There are various senses, of which the ear is the most effective. This sense works even when a man is deep asleep. One can protect himself from the hands of an enemy while awake, but while asleep one is protected by the ear only. The importance of hearing is mentioned here in connection with attaining the highest perfection of life, namely, getting free from three material pangs. Everyone is full of lamentation at every moment, he is after the mirage of illusory things, and he is always afraid of his supposed enemy. These are the primary symptoms of material disease. And it is definitely suggested herein that simply by hearing the message of Śrīmad-Bhāgavatam one gets attachment for the Supreme Personality of Godhead Śrī Kṛṣṇa, and as soon as this is effected the symptoms of the material diseases disappear. Śrīla Vyāsadeva saw the all-perfect Personality of Godhead, and in this statement the all-perfect Personality of Godhead Śrī Kṛṣṇa is clearly confirmed.

The ultimate result of devotional service is to develop genuine love for the Supreme Personality. Love is a word which is often used in relation with man and woman. And love is the only word that can be properly used to indicate the relation between Lord Kṛṣṇa and the living entities. The living entities are mentioned as prakṛti in the Bhagavad-gītā, and in Sanskrit prakṛti is a feminine object. The Lord is always described as the parama-puruṣa, or the supreme male personality. Thus the affection between the Lord and the living entities is something like that between the male and the female. Therefore the term love of Godhead is quite appropriate.

Loving devotional service to the Lord begins with hearing about the Lord. There is no difference between the Lord and the subject matter heard about Him. The Lord is absolute in all respects, and thus there is no difference between Him and the subject matter heard about Him. Therefore, hearing about Him means immediate contact with Him by the process of vibration of the transcendental sound. And the transcendental sound is so effective that it acts at once by removing all material affections mentioned above. As mentioned before, a living entity develops a sort of complexity by material association, and the illusory encagement of the material body is accepted as an actual fact. Under such false complexity, the living beings under different categories of life become illusioned in different ways. Even in the most developed stage of human life, the same illusion prevails in the form of many isms and divides the loving relation with the Lord and thereby divides the loving relation between man and man. By hearing the subject matter of Śrīmad-Bhāgavatam this false complexity of materialism is removed, and real peace in society begins, which politicians aspire for so eagerly in so many political situations. The politicians want a peaceful situation between man and man, and nation and nation, but at the same time, because of too much attachment for material domination, there is illusion and fearfulness. Therefore the politicians' peace conferences cannot bring about peace in society. It can only be done by hearing the subject matter described in the Śrīmad-Bhāgavatam about the Supreme Personality of Godhead Śrī Kṛṣṇa. The foolish politicians may go on holding peace and summit conferences for hundreds of years, but they will fail to achieve success. Until we reach the stage of reestablishing our lost relation with Kṛṣṇa, the illusion of accepting the body as the self will prevail, and thus fearfulness will also prevail. As for the validity of Śrī Kṛṣṇa as the Supreme Personality of Godhead, there are hundreds and thousands of evidences from revealed scriptures, and there are hundreds and thousands of evidences from personal experiences of devotees in various places like Vṛndāvana, Navadvīpa and Purī. Even in the Kaumudī dictionary the synonyms of Kṛṣṇa are given as the son of Yaśodā and the Supreme Personality of Godhead Parabrahman. The conclusion is that simply by hearing the Vedic literature Śrīmad-Bhāgavatam, one can have direct connection with the Supreme Personality of Godhead Śrī Kṛṣṇa, and thereby one can attain the highest perfection of life by transcending worldly miseries, illusion and fearfulness. These are practical tests for one who has actually given a submissive hearing to the readings of the Śrīmad-Bhāgavatam.

TEXT 8

sa saṁhitāṁ bhāgavatīṁ

kṛtvānukramya cātma-jam

śukam adhyāpayām āsa

nivṛtti-nirataṁ muniḥ

SYNONYMS

saḥ-that; saṁhitām-Vedic literature; bhāgavatīm-in relation with the Personality of Godhead; kṛtvā-having done; anukramya-by correction and repetition; ca-and; ātma-jam-his own son; śukam-Śukadeva Gosvāmī; adhyāpayām āsa-taught; nivṛtti-path of self realization; niratam-engaged; muniḥ-the sage.

The great sage Vyāsadeva, after compiling the Śrīmad-Bhāgavatam and revising it, taught it to his own son, Śrī Śukadeva Gosvāmī, who was already engaged in self-realization.

Śrīmad-Bhāgavatam is the natural commentation on the Brahma-sūtras compiled by the same author. This Brahma-sūtra, or Vedānta-sūtra, is meant for those who are already engaged in self-realization. Śrīmad-Bhāgavatam is so made that one becomes at once engaged in the path of self-realization simply by hearing the topics. Although it is especially meant for the paramahaṁsas, or those who are totally engaged in self-realization, it works into the depths of the hearts of those who may be worldly men. Worldly men are all engaged in sense gratification. But even such men will find in this Vedic literature a remedial measure for their material diseases. Śukadeva Gosvāmī was a liberated soul from the very beginning of his birth, and his father taught him Śrīmad-Bhāgavatam. Amongst mundane scholars, there is some diversity of opinion as to the date of compilation of Śrīmad-Bhāgavatam. It is, however, certain from the text of the Bhāgavatam that it was compiled before the disappearance of King Parīkṣit and after the departure of Lord Kṛṣṇa. When Mahārāja Parīkṣit was ruling the world as the King of Bhārata-varṣa, he chastised the personality of Kali. According to revealed scriptures and astrological calculation, the age of Kali is in its five thousandth year. Therefore, Śrīmad-Bhāgavatam was compiled not less than five thousand years ago. Mahābhārata was compiled before Śrīmad-Bhāgavatam, and the Purāṇas were compiled before Mahābhārata. That is an estimation of the date of compilation of the different Vedic literatures. The synopsis of Śrīmad-Bhāgavatam was given before the detailed description under instruction of Nārada. Śrīmad-Bhāgavatam is the science for following the path of nivṛtti-mārga. The path of pravṛtti-mārga was condemned by Nārada. That path is the natural inclination for all conditioned souls. The theme of Śrīmad-Bhāgavatam is the cure of the materialistic disease of the human being, or stopping completely the pangs of material existence.

TEXT 9

śaunaka uvāca

sa vai nivṛtti-nirataḥ

sarvatropekṣako muniḥ

kasya vā bṛhatīm etām

ātmārāmaḥ samabhyasat

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka asked; saḥ-he; vai-of course; nivṛtti-on the path of self-realization; nirataḥ-always engaged; sarvatra-in every respect; upekṣakaḥ-indifferent; muniḥ-sage; kasya-for what reason; vā-or; bṛhatīm-vast; etām-this; ātma-ārāmaḥ-one who is pleased in himself; samabhyasat-undergo the studies.

Śrī Śaunaka asked Sūta Gosvāmī: Śrī Śukadeva Gosvāmī was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature?

For the people in general the highest perfection of life is to cease from material activities and be fixed on the path of self-realization. Those who take pleasure in sense enjoyment, or those who are fixed in material bodily welfare work, are called karmīs. Out of thousands and millions of such karmīs, one may become an ātmārāma by self-realization. Ātmā means self, and ārāma means to take pleasure. Everyone is searching after the highest pleasure, but the standard of pleasure of one may be different from the standard of another. Therefore, the standard of pleasure enjoyed by the karmīs is different from that of the ātmārāmas. The ātmārāmas are completely indifferent to material enjoyment in every respect. Śrīla Śukadeva Gosvāmī had already attained that stage, and still he was attracted to undergo the trouble of studying the great Bhāgavatam literature. This means that Śrīmad-Bhāgavatam is a postgraduate study even for the ātmārāmas, who have surpassed all the studies of Vedic knowledge.

TEXT 10

sūta uvāca

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; ātmārāmāḥ-those who take pleasure in ātmā (generally, spirit self); ca-also; munayaḥ-sages; nirgranthāḥ-freed from all bondage; api-in spite of; urukrame-unto the great adventurer; kurvanti-do; ahaitukīm-unalloyed; bhaktim-devotional service; ittham-bhūta-such wonderful; guṇaḥ-qualities; hariḥ-of the Lord.

All different varieties of ātmārāmas [those who take pleasure in ātmā, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.

Lord Śrī Caitanya Mahāprabhu explained this ātmārāma śloka very vividly before His chief devotee Śrīla Sanātana Gosvāmī. He points out eleven factors in the śloka, namely (1) ātmārāma, (2) munayaḥ, (3) nirgrantha, (4) api, (5) ca, (6) urukrama, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, and (11) hariḥ. According to the Viśva-prakāśa Sanskrit dictionary, there are seven synonyms for the word ātmārāma, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence, and (7) personal habits.

The word munayaḥ refers to (1) those who are thoughtful, (2) those who are grave and silent, (3) ascetics, (4) the persistent, (5) mendicants, (6) sages, and (7) saints.

The word nirgrantha conveys these ideas: (1) one who is liberated from nescience, (2) one who has no connection with scriptural injunction, i.e., who is freed from the obligation of the rules and regulations mentioned in the revealed scriptures like ethics, Vedas, philosophy, psychology and metaphysics (in other words the fools, illiterate, urchins, etc., who have no connection with regulative principles), (3) a capitalist, and also (4) one who is penniless.

According to the Śabda-kośa dictionary, the affix ni is used in the sense of (1) certainty, (2) counting, (3) building, and (4) forbiddance, and the word grantha is used in the sense of wealth, thesis, vocabulary, etc.

The word urukrama means "the one whose activities are glorious." Krama means "step." This word urukrama specifically indicates the Lord's incarnation as Vāmana, who covered the whole universe by immeasurable steps. Lord Viṣṇu is powerful, and His activities are so glorious that He has created the spiritual world by His internal potency and the material world by His external potency. By His all-pervading features He is everywhere present as the Supreme Truth, and in His personal feature He is always present in His transcendental abode of Goloka Vṛndāvana, where He displays His transcendental pastimes in all variegatedness. His activities cannot be compared to anyone else's, and therefore the word urukrama is just applicable to Him only.

According to Sanskrit verbal arrangement, kurvanti refers to doing things for someone else. Therefore, it means that the ātmārāmas render devotional service unto the Lord not for personal interest but for the pleasure of the Lord, Urukrama.

Hetu means "causal." There are many causes for one's sense satisfaction, and they can be chiefly classified as material enjoyment, mystic powers and liberation, which are generally desired by progressive persons. As far as material enjoyments are concerned, they are innumerable, and the materialists are eager to increase them more and more because they are under the illusory energy. There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.). These mystic powers are mentioned in the Bhāgavatam. The forms of liberation are five in number.

Therefore, unalloyed devotion means service to the Lord without desire for the above-mentioned personal benefits. And the powerful Personality of Godhead Śrī Kṛṣṇa can be fully satisfied by such unalloyed devotees free from all sorts of desires for personal benefit.

Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.

The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord.

According to Hari-bhakti-sudhodaya, the import of the word ittham-bhūta is "complete bliss." Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow's hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead. The personal form of Lord Śrī Kṛṣṇa is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation. There is no need of logical arguments in support of this statement, but out of one's own nature one becomes attracted by the qualities of Lord Śrī Kṛṣṇa. We must know for certain that the qualities of the Lord have nothing to do with mundane qualities. All of them are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality while another is attracted by another.

Great sages, such as the four bachelor-devotees Sanaka, Sanātana, Sananda and Sanat-kumāra, were attracted by the fragrance of flowers and tulasī leaves anointed with the pulp of sandalwood offered at the lotus feet of the Lord. Similarly, Śukadeva Gosvāmī was attracted by the transcendental pastimes of the Lord. Śukadeva Gosvāmī was already situated in the liberated stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His pastimes has nothing to do with material affinity. Similarly, the young cowherd damsels were attracted by the bodily features of the Lord, and Rukmiṇī was attracted by hearing about the glories of the Lord. Lord Kṛṣṇa attracts even the mind of the goddess of fortune. He attracts, in special cases, the minds of all young girls. He attracts the minds of the elderly ladies by paternal affection. He attracts the minds of the male in the humors of servitude and friendship.

The word hari conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested.

By His personal features and transcendental attributes, the Lord attracts all psychological activities of a pure devotee. Such is the attractive power of Lord Kṛṣṇa. The attraction is so powerful that a pure devotee never hankers for any one of the four principles of religion. These are the attractive features of the transcendental attributes of the Lord. And adding to this the words api and ca, one can increase the imports unlimitedly. According to Sanskrit grammar there are seven synonyms for the word api.

So by interpreting each and every word of this śloka, one can see unlimited numbers of transcendental qualities of Lord Kṛṣṇa that attract the mind of a pure devotee.

TEXT 11

harer guṇākṣipta-matir

bhagavān bādarāyaṇiḥ

adhyagān mahad ākhyānaṁ

nityaṁ viṣṇu-jana-priyaḥ

SYNONYMS

hareḥ-of Hari, the Personality of Godhead; guṇa-transcendental attribute; ākṣipta-being absorbed in; matiḥ-mind; bhagavān-powerful; bādarāyaṇiḥ-the son of Vyāsadeva; adhyagāt-underwent studies; mahat-great; ākhyānam-narration; nityam-regularly; viṣṇu-jana-devotees of the Lord; priyaḥ-beloved.

Śrīla Śukadeva Gosvāmī, son of Śrīla Vyāsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Śrīmad-Bhāgavatam].

According to Brahma-vaivarta Purāṇa, Śrīla Śukadeva Gosvāmī was a liberated soul even within the womb of his mother. Śrīla Vyāsadeva knew that the child, after his birth, would not stay at home. Therefore he (Vyāsadeva) impressed upon him the synopsis of the Bhāgavatam so that the child could be made attached to the transcendental activities of the Lord. After his birth, the child was still more educated in the subject of the Bhāgavatam by recitation of the actual poems.

The idea is that generally the liberated souls are attached to the feature of impersonal Brahman with a monistic view of becoming one with the supreme whole. But by the association of pure devotees like Vyāsadeva, even the liberated soul becomes attracted to the transcendental qualities of the Lord. By the mercy of Śrī Nārada, Śrīla Vyāsadeva was able to narrate the great epic of Śrīmad-Bhāgavatam, and by the mercy of Vyāsadeva, Śrīla Śukadeva Gosvāmī was able to grasp the import. The transcendental qualities of the Lord are so attractive that Śrīla Śukadeva Gosvāmī became detached from being completely absorbed in impersonal Brahman and positively took up the personal activity of the Lord.

Practically he was thrown from the impersonal conception of the Absolute, thinking within himself that he had simply wasted so much time in devoting himself to the impersonal feature of the Supreme, or in other words, he realized more transcendental bliss with the personal feature than the impersonal. And from that time, not only did he himself become very dear to the viṣṇu-janas, or the devotees of the Lord, but also the viṣṇu-janas became very dear to him. The devotees of the Lord, who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord, do not very much like the impersonalists, and similarly the impersonalists, who desire to become one with the Supreme, are unable to evaluate the devotees of the Lord. Thus from time immemorial these two transcendental pilgrims have sometimes been competitors. In other words, each of them likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore it appears that Śrīla Śukadeva Gosvāmī also had no liking for the devotees. But since he himself became a saturated devotee, he desired always the transcendental association of the viṣṇu-janas, and the viṣṇu-janas also liked his association, since he became a personal Bhāgavata. Thus both the son and the father were completely cognizant of transcendental knowledge in Brahman, and afterwards both of them became absorbed in the personal features of the Supreme Lord. The question as to how Śukadeva Gosvāmī was attracted by the narration of the Bhāgavatam is thus completely answered by this śloka.

TEXT 12

parīkṣito 'tha rājarṣer

janma-karma-vilāpanam

saṁsthāṁ ca pāṇḍu-putrāṇāṁ

vakṣye kṛṣṇa-kathodayam

SYNONYMS

parīkṣitaḥ-of King Parīkṣit; atha-thus; rājarṣeḥ-of the King who was the ṛṣi among the kings; janma-birth; karma-activities; vilāpanam-deliverance; saṁsthām-renunciation of the world; ca-and; pāṇḍu-putrāṇām-of the sons of Pāṇḍu; vakṣye-I shall speak; kṛṣṇa-kathā-udayam-that which gives rise to the transcendental narration of Kṛṣṇa, the Supreme Personality of Godhead.

Sūta Gosvāmī thus addressed the ṛṣis headed by Śaunaka: Now I shall begin the transcendental narration of the Lord Śrī Kṛṣṇa and topics of the birth, activities and deliverance of King Parīkṣit, the sage amongst kings, as well as topics of the renunciation of the worldly order by the sons of Pāṇḍu.

Lord Kṛṣṇa is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities. Any historical fact old or new which has a connection with the activities of the Lord is to be understood as a transcendental narration of the Lord. Without Kṛṣṇa, all the supplementary literatures like the Purāṇas and Mahābhārata are simply stories or historical facts. But with Kṛṣṇa they become transcendental, and when we hear of them we at once become transcendentally related with the Lord. Śrīmad-Bhāgavatam is also a Purāṇa, but the special significance of this Purāṇa is that the activities of the Lord are central and not just supplementary historical facts. Śrīmad-Bhāgavatam is thus recommended by Lord Śrī Caitanya Mahāprabhu as the spotless Purāṇa. There is a class of less intelligent devotees of the Bhāgavata Purāṇa who desire to relish at once the activities of the Lord narrated in the Tenth Canto without first understanding the primary cantos. They are under the false impression that the other cantos are not concerned with Kṛṣṇa, and thus more foolishly than intelligently they take to the reading of the Tenth Canto. These readers are specifically told herein that the other cantos of the Bhāgavatam are as important as the Tenth Canto. No one should try to go into the matters of the Tenth Canto without having thoroughly understood the purport of the other nine cantos. Kṛṣṇa and His pure devotees like the Pāṇḍavas are on the same plane. Kṛṣṇa is not without His devotees of all the rasas, and the pure devotees like the Pāṇḍavas are not without Kṛṣṇa. The devotees and the Lord are interlinked, and they cannot be separated. Therefore talks about them are all kṛṣṇa-kathā, or topics of the Lord.

TEXTS 13-14

yadā mṛdhe kaurava-sṛñjayānāṁ

vīreṣv atho vīra-gatiṁ gateṣu

vṛkodarāviddha-gadābhimarśa-

bhagnoru-daṇḍe dhṛtarāṣṭra-putre

bhartuḥ priyaṁ drauṇir iti sma paśyan

kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi

upāharad vipriyam eva tasya

jugupsitaṁ karma vigarhayanti

SYNONYMS

yadā-when; mṛdhe-in the battlefield; kaurava-the party of Dhṛtarāṣṭra; sṛñjayānām-of the party of the Pāṇḍavas; vīreṣu-of the warriors; atho-thus; vīra-gatim-the destination deserved by the warriors; gateṣu-being obtained; vṛkodara-Bhīma (the second Pāṇḍava); āviddha-beaten; gadā-by the club; abhimarśa-lamenting; bhagna-broken; uru-daṇḍe-spinal cord; dhṛtarāṣṭra-putre-the son of King Dhṛtarāṣṭra; bhartuḥ-of the master; priyam-pleasing; drauṇiḥ-the son of Droṇācārya; iti-thus; sma-shall be; paśyan-seeing; kṛṣṇā-Draupadī; sutānām-of the sons; svapatām-while sleeping; śirāṁsi-heads; upāharat-delivered as a prize; vipriyam-pleasing; eva-like; tasya-his; jugupsitam-most heinous; karma-act; vigarhayanti-disapproving.

When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya [Aśvatthāmā] beheaded the five sleeping sons of Draupadī and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.

Transcendental topics of the activities of Lord Śrī Kṛṣṇa in the Śrīmad-Bhāgavatam begin from the end of the battle at Kurukṣetra, where the Lord Himself spoke about Himself in the Bhagavad-gītā. Therefore, both the Bhagavad-gītā and Śrīmad-Bhāgavatam are transcendental topics of Lord Kṛṣṇa. The Gītā is kṛṣṇa-kathā, or topics of Kṛṣṇa, because it is spoken by the Lord, and the Bhāgavatam is also kṛṣṇa-kathā because it is spoken about the Lord. Lord Śrī Caitanya Mahāprabhu wanted everyone to be informed of both kṛṣṇa-kathās by His order. Lord Kṛṣṇa Caitanya is Kṛṣṇa Himself in the garb of a devotee of Kṛṣṇa, and therefore the versions of both Lord Kṛṣṇa and Śrī Kṛṣṇa Caitanya Mahāprabhu are identical. Lord Caitanya desired that all who are born in India seriously understand such kṛṣṇa-kathās and then after full realization preach the transcendental message to everyone in all parts of the world. That will bring about the desired peace and prosperity of the stricken world.

TEXT 15

mātā śiśūnāṁ nidhanaṁ sutānāṁ

niśamya ghoraṁ paritapyamānā

tadārudad vāṣpa-kalākulākṣī

tāṁ sāntvayann āha kirīṭamālī

SYNONYMS

mātā-the mother; śiśūnām-of the children; nidhanam-massacre; sutānām-of the sons; niśamya-after hearing; ghoram-ghastly; paritapyamānā-lamenting; tadā-at that time; arudat-began to cry; vāṣpa-kala-ākula-akṣī-with tears in the eyes; tām-her; sāntvayan-pacifying; āha-said; kirīṭamālī-Arjuna.

Draupadī, the mother of the five children of the Pāṇḍavas, after hearing of the massacre of her sons, began to cry in distress with eyes full of tears. Trying to pacify her in her great loss, Arjuna spoke to her thus:

TEXT 16

tadā śucas te pramṛjāmi bhadre

yad brahma-bandhoḥ śira ātatāyinaḥ

gāṇḍīva-muktair viśikhair upāhare

tvākramya yat snāsyasi dagdha-putrā

SYNONYMS

tadā-at that time only; śucaḥ-tears in grief; te-your; pramṛjāmi-shall wipe away; bhadre-O gentle lady; yat-when; brahma-bandhoḥ-of a degraded brāhmaṇa; śiraḥ-head; ātatāyinaḥ-of the aggressor; gāṇḍīva-muktaiḥ-shot by the bow named Gāṇḍīva; viśikhaiḥ-by the arrows; upāhare-shall present to you; tvā-yourself; ākramya-riding on it; yat-which; snāsyasi-take your bath; dagdha-putrā-after burning the sons.

O gentle lady, when I present you with the head of that brāhmaṇa, after beheading him with arrows from my Gāṇḍīva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head.

An enemy who sets fire to the house, administers poison, attacks all of a sudden with deadly weapons, plunders wealth or usurps agricultural fields, or entices one's wife is called an aggressor. Such an aggressor, though he be a brāhmaṇa or a so-called son of a brāhmaṇa, has to be punished in all circumstances. When Arjuna promised to behead the aggressor named Aśvatthāmā, he knew well that Aśvatthāmā was the son of a brāhmaṇa, but because the so-called brāhmaṇa acted like a butcher, he was taken as such, and there was no question of sin in killing such a brāhmaṇa's son who proved to be a villain.

TEXT 17

iti priyāṁ valgu-vicitra-jalpaiḥ

sa sāntvayitvācyuta-mitra-sūtaḥ

anvādravad daṁśita ugra-dhanvā

kapi-dhvajo guru-putraṁ rathena

SYNONYMS

iti-thus; priyām-unto the dear; valgu-sweet; vicitra-variegated; jalpaiḥ-by statements; saḥ-he; sāntvayitvā-satisfying; acyuta-mitra-sūtaḥ-Arjuna, who is guided by the infallible Lord as a friend and driver; anvādravat-followed; daṁśitaḥ-being protected by kavaca; ugra-dhanvā-equipped with furious weapons; kapi-dhvajaḥ-Arjuna; guru-putram-the son of the martial teacher; rathena-getting on the chariot.

Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Aśvatthāmā, the son of his martial teacher.

TEXT 18

tam āpatantaṁ sa vilakṣya dūrāt

kumāra-hodvigna-manā rathena

parādravat prāṇa-parīpsur urvyāṁ

yāvad-gamaṁ rudra-bhayād yathā kaḥ

SYNONYMS

tam-him; āpatantam-coming over furiously; saḥ-he; vilakṣya-seeing; dūrāt-from a distance; kumāra-hā-the murderer of the princes; udvigna-manāḥ-disturbed in mind; rathena-on the chariot; parādravat-fled; prāṇa-life; parīpsuḥ-for protecting; urvyām-with great speed; yāvat-gamam-as he fled; rudra-bhayāt-by fear of Śiva; yathā-as; kaḥ-Brahmā (or arkaḥ-Sūrya).

Aśvatthāmā, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmā fled in fear from Śiva.

According to the reading matter, either kaḥ or arkaḥ, there are two references in the Purāṇas. Kaḥ means Brahmā, who once became allured by his daughter and began to follow her, which infuriated Śiva, who attacked Brahmā with his trident. Brahmājī fled in fear of his life. As far as arkaḥ is concerned, there is a reference in the Vāmana Purāṇa. There was a demon by the name Vidyunmālī who was gifted with a glowing golden airplane which traveled to the back of the sun, and night disappeared because of the glowing effulgence of this plane. Thus the sun-god became angry, and with his virulent rays he melted the plane. This enraged Lord Śiva. Lord Śiva then attacked the sun-god, who fled away and at last fell down at Kāśī (Vārāṇasī), and the place became famous as Lolārka.

TEXT 19

yadāśaraṇam ātmānam

aikṣata śrānta-vājinam

astraṁ brahma-śiro mene

ātma-trāṇaṁ dvijātmajaḥ

SYNONYMS

yadā-when; aśaraṇam-without being alternatively protected; ātmānam-his own self; aikṣata-saw; śrānta-vājinam-the horses being tired; astram-weapon; brahma-śiraḥ-the topmost or ultimate (nuclear); mene-applied; ātma-trāṇam-just to save himself; dvija-ātma-jaḥ-the son of a brāhmaṇa.

When the son of the brāhmaṇa [Aśvatthāmā] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmāstra [nuclear weapon].

In the ultimate issue only, when there is no alternative, the nuclear weapon called the brahmāstra is applied. The word dvijātmajaḥ is significant here because Aśvatthāmā, although the son of Droṇācārya, was not exactly a qualified brāhmaṇa. The most intelligent man is called a brāhmaṇa, and it is not a hereditary title. Aśvatthāmā was also formerly called the brahma-bandhu, or the friend of a brāhmaṇa. Being a friend of a brāhmaṇa does not mean that one is a brāhmaṇa by qualification. A friend or son of a brāhmaṇa, when fully qualified, can be called a brāhmaṇa and not otherwise. Since Aśvatthāmā's decision is immature, he is purposely called herein the son of a brāhmaṇa.

TEXT 20

athopaspṛśya salilaṁ

sandadhe tat samāhitaḥ

ajānann api saṁhāraṁ

prāṇa-kṛcchra upasthite

SYNONYMS

atha-thus; upaspṛśya-touching in sanctity; salilam-water; sandadhe-chanted the hymns; tat-that; samāhitaḥ-being in concentration; ajānan-without knowing; api-although; saṁhāram-withdrawal; prāṇa-kṛcchre-life being put in danger; upasthite-being placed in such a position.

Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons.

The subtle forms of material activities are finer than grosser methods of material manipulation. Such subtle forms of material activities are effected through purification of sound. The same method is adopted here by chanting hymns to act as nuclear weapons.

TEXT 21

tataḥ prāduṣkṛtaṁ tejaḥ

pracaṇḍaṁ sarvato diśam

prāṇāpadam abhiprekṣya

viṣṇuṁ jiṣṇur uvāca ha

SYNONYMS

tataḥ-thereafter; prāduṣkṛtam-disseminated; tejaḥ-glare; pracaṇḍam-fierce; sarvataḥ-all around; diśam-directions; prāṇa-āpadam-affecting life; abhiprekṣya-having observed it; viṣṇum-unto the Lord; jiṣṇuḥ-Arjuna; uvāca-said; ha-in the past.

Thereupon a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord Śrī Kṛṣṇa.

TEXT 22

arjuna uvāca

kṛṣṇa kṛṣṇa mahā-bāho

bhaktānām abhayaṅkara

tvam eko dahyamānānām

apavargo 'si saṁsṛteḥ

SYNONYMS

arjunaḥ uvāca-Arjuna said; kṛṣṇa-O Lord Kṛṣṇa; kṛṣṇa-O Lord Kṛṣṇa; mahā-bāho-He who is the Almighty; bhaktānām-of the devotees; abhayaṅkara-eradicating the fears of; tvam-You; ekaḥ-alone; dahyamānānām-those who are suffering from; apavargaḥ-the path of liberation; asi-are; saṁsṛteḥ-in the midst of material miseries.

Arjuna said: O my Lord Śrī Kṛṣṇa, You are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only.

Arjuna was aware of the transcendental qualities of Lord Śrī Kṛṣṇa, as he had already experienced them during the Kurukṣetra War, in which both of them were present. Therefore, Arjuna's version of Lord Kṛṣṇa is authoritative. Kṛṣṇa is almighty and is especially the cause of fearlessness for the devotees. A devotee of the Lord is always fearless because of the protection given by the Lord. Material existence is something like a blazing fire in the forest, which can be extinguished by the mercy of the Lord Śrī Kṛṣṇa. The spiritual master is the mercy representative of the Lord. Therefore, a person burning in the flames of material existence may receive the rains of mercy of the Lord through the transparent medium of the self-realized spiritual master. The spiritual master, by his words, can penetrate into the heart of the suffering person and inject knowledge transcendental, which alone can extinguish the fire of material existence.

TEXT 23

tvam ādyaḥ puruṣaḥ sākṣād

īśvaraḥ prakṛteḥ paraḥ

māyāṁ vyudasya cic-chaktyā

kaivalye sthita ātmani

SYNONYMS

tvam ādyaḥ-You are the original; puruṣaḥ-the enjoying personality; sākṣāt-directly; īśvaraḥ-the controller; prakṛteḥ-of material nature; paraḥ-transcendental; māyām-the material energy; vyudasya-one who has thrown aside; cit-śaktyā-by dint of internal potency; kaivalye-in pure eternal knowledge and bliss; sthitaḥ-placed; ātmani-own self.

You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge.

The Lord states in the Bhagavad-gītā that one who surrenders unto the lotus feet of the Lord can get release from the clutches of nescience. Kṛṣṇa is just like the sun, and māyā or material existence is just like darkness. Wherever there is the light of the sun, darkness or ignorance at once vanishes. The best means to get out of the world of ignorance is suggested here. The Lord is addressed herein as the original Personality of Godhead. From Him all other Personalities of Godhead expand. The all-pervasive Lord Viṣṇu is Lord Kṛṣṇa's plenary portion or expansion. The Lord expands Himself in innumerable forms of Godhead and living beings, along with His different energies. But Śrī Kṛṣṇa is the original primeval Lord from whom everything emanates. The all-pervasive feature of the Lord experienced within the manifested world is also a partial representation of the Lord. Paramātmā, therefore, is included within Him. He is the Absolute Personality of Godhead. He has nothing to do with the actions and reactions of the material manifestation because He is far above the material creation. Darkness is a perverse representation of the sun, and therefore the existence of darkness depends on the existence of the sun, but in the sun proper there is no trace of darkness. As the sun is full of light only, similarly the Absolute Personality of Godhead, beyond the material existence, is full of bliss. He is not only full of bliss, but also full of transcendental variegatedness. Transcendence is not at all static, but full of dynamic variegatedness. He is distinct from the material nature, which is complicated by the three modes of material nature. He is parama, or the chief. Therefore He is absolute. He has manifold energies, and through His diverse energies He creates, manifests, maintains and destroys the material world. In His own abode, however, everything is eternal and absolute. The world is not conducted by the energies or powerful agents by themselves, but by the potent all-powerful with all energies.

TEXT 24

sa eva jīva-lokasya

māyā-mohita-cetasaḥ

vidhatse svena vīryeṇa

śreyo dharmādi-lakṣaṇam

SYNONYMS

saḥ-that Transcendence; eva-certainly; jīva-lokasya-of the conditioned living beings; māyā-mohita-captivated by the illusory energy; cetasaḥ-by the heart; vidhatse-execute; svena-by Your own; vīryeṇa-influence; śreyaḥ-ultimate good; dharma-ādi-four principles of liberation; lakṣaṇam-characterized by.

And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls.

The Personality of Godhead Śrī Kṛṣṇa, out of His causeless mercy, descends on the manifested world without being influenced by the material modes of nature. He is eternally beyond the material manifestations. He descends out of His causeless mercy only to reclaim the fallen souls who are captivated by the illusory energy. They are attacked by the material energy, and they want to enjoy her under false pretexts, although in essence the living entity is unable to enjoy. One is eternally the servitor of the Lord, and when he forgets this position he thinks of enjoying the material world, but factually he is in illusion. The Lord descends to eradicate this false sense of enjoyment and thus reclaim conditioned souls back to Godhead. That is the all-merciful nature of the Lord for the fallen souls.

TEXT 25

tathāyaṁ cāvatāras te

bhuvo bhāra-jihīrṣayā

svānāṁ cānanya-bhāvānām

anudhyānāya cāsakṛt

SYNONYMS

tathā-thus; ayam-this; ca-and; avatāraḥ-incarnation; te-Your; bhuvaḥ-of the material world; bhāra-burden; jihīrṣayā-for removing; svānām-of the friends; ca ananya-bhāvānām-and of the exclusive devotees; anudhyānāya-for remembering repeatedly; ca-and; asakṛt-fully satisfied.

Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You.

It appears that the Lord is partial to His devotees. Everyone is related with the Lord. He is equal to everyone, and yet He is more inclined to His own men and devotees. The Lord is everyone's father. No one can be His father, and yet no one can be His son. His devotees are His kinsmen, and His devotees are His relations. This is His transcendental pastime. It has nothing to do with mundane ideas of relations, fatherhood or anything like that. As mentioned above, the Lord is above the modes of material nature, and thus there is nothing mundane about His kinsmen and relations in devotional service.

TEXT 26

kim idaṁ svit kuto veti

deva-deva na vedmy aham

sarvato mukham āyāti

tejaḥ parama-dāruṇam

SYNONYMS

kim-what is; idam-this; svit-does it come; kutaḥ-wherefrom; vā iti-be either; deva-deva-O Lord of lords; na-not; vedmi-do I know; aham-I; sarvataḥ-all around; mukham-directions; āyāti-coming from; tejaḥ-effulgence; parama-very much; dāruṇam-dangerous.

O Lord of lords, how is it that this dangerous effulgence is spreading all around? Where does it come from? I do not understand it.

Anything that is presented before the Personality of Godhead should be so done after due presentation of respectful prayers. That is the standard procedure, and Śrī Arjuna, although an intimate friend of the Lord, is observing this method for general information.

TEXT 27

śrī-bhagavān uvāca

vetthedaṁ droṇa-putrasya

brāhmam astraṁ pradarśitam

naivāsau veda saṁhāraṁ

prāṇa-bādha upasthite

SYNONYMS

śrī-bhagavān-the Supreme Personality of Godhead; uvāca-said; vettha-just know from Me; idam-this; droṇa-putrasya-of the son of Droṇa; brāhmam astram-hymns of the brāhma (nuclear) weapon; pradarśitam-exhibited; na-not; eva-even; asau-he; veda-know it; saṁhāram-retraction; prāṇa-bādhe-extinction of life; upasthite-being imminent.

The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Droṇa. He has thrown the hymns of nuclear energy [brahmāstra], and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death.

The brahmāstra is similar to the modern nuclear weapon manipulated by atomic energy. The atomic energy works wholly on total combustibility, and so the brahmāstra also acts. It creates an intolerable heat similar to atomic radiation, but the difference is that the atomic bomb is a gross type of nuclear weapon, whereas the brahmāstra is a subtle type of weapon produced by chanting hymns. It is a different science, and in the days gone by such science was cultivated in the land of Bhārata-varṣa. The subtle science of chanting hymns is also material, but it has yet to be known by the modern material scientists. Subtle material science is not spiritual, but it has a direct relationship with the spiritual method, which is still subtler. A chanter of hymns knew how to apply the weapon as well as how to retract it. That was perfect knowledge. But the son of Droṇācārya, who made use of this subtle science, did not know how to retract. He applied it, being afraid of his imminent death, and thus the practice was not only improper but also irreligious. As the son of a brāhmaṇa, he should not have made so many mistakes, and for such gross negligence of duty he was to be punished by the Lord Himself.

TEXT 28

na hy asyānyatamaṁ kiñcid

astraṁ pratyavakarśanam

jahy astra-teja unnaddham

astra-jño hy astra-tejasā

SYNONYMS

na-not; hi-certainly; asya-of it; anyatamam-other; kiñcit-anything; astram-weapon; prati-counter; avakarśanam-reactionary; jahi-subdue it; astra-tejaḥ-the glare of this weapon; unnaddham-very powerful; astra-jñaḥ-expert in military science; hi-as a matter of fact; astra-tejasā-by the influence of your weapon.

O Arjuna, only another brahmāstra can counteract this weapon. Since you are expert in the military science, subdue this weapon's glare with the power of your own weapon.

For the atomic bombs there is no counterweapon to neutralize the effects. But by subtle science the action of a brahmāstra can be counteracted, and those who were expert in the military science in those days could counteract the brahmāstra. The son of Droṇācārya did not know the art of counteracting the weapon, and therefore Arjuna was asked to counteract it by the power of his own weapon.

TEXT 29

sūta uvāca

śrutvā bhagavatā proktaṁ

phālgunaḥ para-vīra-hā

spṛṣṭvāpas taṁ parikramya

brāhmaṁ brāhmāstraṁ sandadhe

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; śrutvā-after hearing; bhagavatā-by the Personality of Godhead; proktam-what was said; phālgunaḥ-another name of Śrī Arjuna; para-vīra-hā-the killer of the opposing warrior; spṛṣṭvā-after touching; āpaḥ-water; tam-Him; parikramya-circumambulating; brāhmam-the Supreme Lord; brāhma-astram-the supreme weapon; sandadhe-acted on.

Śrī Sūta Gosvāmī said: Hearing this from the Personality of Godhead, Arjuna touched water for purification, and after circumambulating Lord Śrī Kṛṣṇa, he cast his brahmāstra weapon to counteract the other one.

TEXT 30

saṁhatyānyonyam ubhayos

tejasī śara-saṁvṛte

āvṛtya rodasī khaṁ ca

vavṛdhāte 'rka-vahnivat

SYNONYMS

saṁhatya-by combination of; anyonyam-one another; ubhayoḥ-of both; tejasī-the glares; śara-weapons; saṁvṛte-covering; āvṛtya-covering; rodasī-the complete firmament; kham ca-outer space also; vavṛdhāte-increasing; arka-the sun globe; vahni-vat-like fire.

When the rays of the two brahmāstras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets.

The heat created by the flash of a brahmāstra resembles the fire exhibited in the sun globe at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat produced by a brahmāstra. The atomic bomb explosion can at utmost blow up one globe, but the heat produced by the brahmāstra can destroy the whole cosmic situation. The comparison is therefore made to the heat at the time of annihilation.

TEXT 31

dṛṣṭvāstra-tejas tu tayos

trīl lokān pradahan mahat

dahyamānāḥ prajāḥ sarvāḥ

sāṁvartakam amaṁsata

SYNONYMS

dṛṣṭvā-thus seeing; astra-weapon; tejaḥ-heat; tu-but; tayoḥ-of both; trīn-three; lokān-planets; pradahat-blazing; mahat-severely; dahyamānāḥ-burning; prajāḥ-population; sarvāḥ-all over; sāṁvartakam-the name of the fire which devastates during the annihilation of the universe; amaṁsata-began to think.

All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the sāṁvartaka fire which takes place at the time of annihilation.

The three worlds are the upper, lower and intermediate planets of the universe. Although the brahmāstra was released on this earth, the heat produced by the combination of both weapons covered all the universe, and all the populations on all the different planets began to feel the heat excessively and compared it to that of the sāṁvartaka fire. No planet, therefore, is without living beings, as less intelligent materialistic men think.

TEXT 32

prajopadravam ālakṣya

loka-vyatikaraṁ ca tam

mataṁ ca vāsudevasya

sañjahārārjuno dvayam

SYNONYMS

prajā-the people in general; upadravam-disturbance; ālakṣya-having seen it; loka-the planets; vyatikaram-destruction; ca-also; tam-that; matam ca-and the opinion; vāsudevasya-of Vāsudeva, Śrī Kṛṣṇa; sañjahāra-retracted; arjunaḥ-Arjuna; dvayam-both the weapons.

Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmāstra weapons, as Lord Śrī Kṛṣṇa desired.

The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature's law works under the direction of the Lord, as confirmed in the Bhagavad-gītā. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Śrī Kṛṣṇa desired that the weapons released by both Drauṇi and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires.

TEXT 33

tata āsādya tarasā

dāruṇaṁ gautamī-sutam

babandhāmarṣa-tāmrākṣaḥ

paśuṁ raśanayā yathā

SYNONYMS

tataḥ-thereupon; āsādya-arrested; tarasā-dexterously; dāruṇam-dangerous; gautamī-sutam-the son of Gautamī; babandha-bound up; amarṣa-angry; tāmra-akṣaḥ-with copper-red eyes; paśum-animal; raśanayā-by ropes; yathā-as it were.

Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautamī and bound him with ropes like an animal.

Aśvatthāmā's mother, Kṛpī, was born in the family of Gautama. The significant point in this śloka is that Aśvatthāmā was caught and bound up with ropes like an animal. According to Śrīdhara Svāmī, Arjuna was obliged to catch this son of a brāhmaṇa like an animal as a part of his duty (dharma). This suggestion by Śrīdhara Svāmī is also confirmed in the later statement of Śrī Kṛṣṇa. Aśvatthāmā was a bona fide son of Droṇācārya and Kṛpī, but because he had degraded himself to a lower status of life, it was proper to treat him as an animal and not as a brāhmaṇa.

TEXT 34

śibirāya ninīṣantaṁ

rajjvā baddhvā ripuṁ balāt

prāhārjunaṁ prakupito

bhagavān ambujekṣaṇaḥ

SYNONYMS

śibirāya-on the way to the military camp; ninīṣantam-while bringing him; rajjvā-by the ropes; baddhvā-bound up; ripum-the enemy; balāt-by force; prāha-said; arjunam-unto Arjuna; prakupitaḥ-in an angry mood; bhagavān-the Personality of Godhead; ambuja-īkṣaṇaḥ-who looks with His lotus eyes.

After binding Aśvatthāmā, Arjuna wanted to take him to the military camp. The Personality of Godhead Śrī Kṛṣṇa, looking on with His lotus eyes, spoke to angry Arjuna.

Both Arjuna and Lord Śrī Kṛṣṇa are described here in an angry mood, but Arjuna's eyes were like balls of red copper whereas the eyes of the Lord were like lotuses. This means that the angry mood of Arjuna and that of the Lord are not on the same level. The Lord is Transcendence, and thus He is absolute in any stage. His anger is not like the anger of a conditioned living being within the modes of qualitative material nature. Because He is absolute, both His anger and pleasure are the same. His anger is not exhibited in the three modes of material nature. It is only a sign of His bent of mind towards the cause of His devotee because that is His transcendental nature. Therefore, even if He is angry, the object of anger is blessed. He is unchanged in all circumstances.

TEXT 35

mainaṁ pārthārhasi trātuṁ

brahma-bandhum imaṁ jahi

yo 'sāv anāgasaḥ suptān

avadhīn niśi bālakān

SYNONYMS

mā enam-never unto him; pārtha-O Arjuna; arhasi-ought to; trātum-give release; brahma-bandhum-a relative of a brāhmaṇa; imam-him; jahi-kill; yaḥ-he (who has); asau-those; anāgasaḥ-faultless; suptān-while sleeping; avadhīt-killed; niśi-at night; bālakān-the boys.

Lord Śrī Kṛṣṇa said: O Arjuna, you should not show mercy by releasing this relative of a brāhmaṇa [brahma-bandhu], for he has killed innocent boys in their sleep.

The word brahma-bandhu is significant. A person who happens to take birth in the family of a brāhmaṇa but is not qualified to be called a brāhmaṇa is addressed as the relative of a brāhmaṇa, and not as a brāhmaṇa. The son of a high court judge is not virtually a high court judge, but there is no harm in addressing a high court judge's son as a relative of the Honorable Justice. Therefore, as by birth only one does not become a high court judge, so also one does not become a brāhmaṇa simply by birthright but by acquiring the necessary qualifications of a brāhmaṇa. As the high court judgeship is a post for the qualified man, so also the post of a brāhmaṇa is attainable by qualification only. The śāstra enjoins that even if good qualifications are seen in a person born in a family other than that of a brāhmaṇa, the qualified man has to be accepted as a brāhmaṇa, and similarly if a person born in the family of a brāhmaṇa is void of brahminical qualification, then he must be treated as a non-brāhmaṇa or, in better terms, a relative of a brāhmaṇa. Lord Śrī Kṛṣṇa, the supreme authority of all religious principles, the Vedas, has personally pointed out these differences, and He is about to explain the reason for this in the following ślokas.

TEXT 36

mattaṁ pramattam unmattaṁ

suptaṁ bālaṁ striyaṁ jaḍam

prapannaṁ virathaṁ bhītaṁ

na ripuṁ hanti dharma-vit

SYNONYMS

mattam-careless; pramattam-intoxicated; unmattam-insane; suptam-asleep; bālam-boy; striyam-woman; jaḍam-foolish; prapannam-surrendered; viratham-one who has lost his chariot; bhītam-afraid; na-not; ripum-enemy; hanti-kill; dharma-vit-one who knows the principles of religion.

A person who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot. Nor does he kill a boy, a woman, a foolish creature or a surrendered soul.

An enemy who does not resist is never killed by a warrior who knows the principles of religion. Formerly battles were fought on the principles of religion and not for the sake of sense gratification. If the enemy happened to be intoxicated, asleep, etc., as above mentioned, he was never to be killed. These are some of the codes of religious war. Formerly war was never declared by the whims of selfish political leaders; it was carried out on religious principles free from all vices. Violence carried out on religious principles is far superior to so-called nonviolence.

TEXT 37

sva-prāṇān yaḥ para-prāṇaiḥ

prapuṣṇāty aghṛṇaḥ khalaḥ

tad-vadhas tasya hi śreyo

yad-doṣād yāty adhaḥ pumān

SYNONYMS

sva-prāṇān-one's own life; yaḥ-one who; para-prāṇaiḥ-at the cost of others' lives; prapuṣṇāti-maintains properly; aghṛṇaḥ-shameless; khalaḥ-wretched; tat-vadhaḥ-killing of him; tasya-his; hi-certainly; śreyaḥ-well-being; yat-by which; doṣāt-by the fault; yāti-goes; adhaḥ-downwards; pumān-a person.

A cruel and wretched person who maintains his existence at the cost of others' lives deserves to be killed for his own well-being, otherwise he will go down by his own actions.

A life for a life is just punishment for a person who cruelly and shamelessly lives at the cost of another's life. Political morality is to punish a person by a death sentence in order to save a cruel person from going to hell. That a murderer is condemned to a death sentence by the state is good for the culprit because in his next life he will not have to suffer for his act of murder. Such a death sentence for the murderer is the lowest possible punishment offered to him, and it is said in the smṛti-śāstras that men who are punished by the king on the principle of a life for a life are purified of all their sins, so much so that they may be eligible for being promoted to the planets of heaven. According to Manu, the great author of civic codes and religious principles, even the killer of an animal is to be considered a murderer because animal food is never meant for the civilized man, whose prime duty is to prepare himself for going back to Godhead. He says that in the act of killing an animal, there is a regular conspiracy by the party of sinners, and all of them are liable to be punished as murderers exactly like a party of conspirators who kill a human being combinedly. He who gives permission, he who kills the animal, he who sells the slaughtered animal, he who cooks the animal, he who administers distribution of the foodstuff, and at last he who eats such cooked animal food are all murderers, and all of them are liable to be punished by the laws of nature. No one can create a living being despite all advancement of material science, and therefore no one has the right to kill a living being by one's independent whims. For the animal-eaters, the scriptures have sanctioned restricted animal sacrifices only, and such sanctions are there just to restrict the opening of slaughterhouses and not to encourage animal killing. The procedure under which animal sacrifice is allowed in the scriptures is good both for the animal sacrificed and the animal-eaters. It is good for the animal in the sense that the sacrificed animal is at once promoted to the human form of life after being sacrificed at the altar, and the animal-eater is saved from grosser types of sins (eating meats supplied by organized slaughterhouses which are ghastly places for breeding all kinds of material afflictions to society, country and the people in general). The material world is itself a place always full of anxieties, and by encouraging animal slaughter the whole atmosphere becomes polluted more and more by war, pestilence, famine and many other unwanted calamities.

TEXT 38

pratiśrutaṁ ca bhavatā

pāñcālyai śṛṇvato mama

āhariṣye śiras tasya

yas te mānini putra-hā

SYNONYMS

pratiśrutam-it is promised; ca-and; bhavatā-by you; pāñcālyai-unto the daughter of the King of Pāñcāla (Draupadī); śṛṇvataḥ-which was heard; mama-by Me personally; āhariṣye-must I bring; śiraḥ-the head; tasya-of him; yaḥ-whom; te-your; mānini-consider; putra-hā-the killer of your sons.

Furthermore, I have personally heard you promise Draupadī that you would bring forth the head of the killer of her sons.

TEXT 39

tad asau vadhyatāṁ pāpa

ātatāyy ātma-bandhu-hā

bhartuś ca vipriyaṁ vīra

kṛtavān kula-pāṁsanaḥ

SYNONYMS

tat-therefore; asau-this man; vadhyatām-will be killed; pāpaḥ-the sinner; ātatāyī-assaulter; ātma-own; bandhu-hā-killer of sons; bhartuḥ-of the master; ca-also; vipriyam-having not satisfied; vīra-O warrior; kṛtavān-one who has done it; kula-pāṁsanaḥ-the burnt remnants of the family.

This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately.

The son of Droṇācārya is condemned here as the burnt remnants of his family. The good name of Droṇācārya was very much respected. Although he joined the enemy camp, the Pāṇḍavas held him always in respect, and Arjuna saluted him before beginning the fight. There was nothing wrong in that way. But the son of Droṇācārya degraded himself by committing acts which are never done by the dvijas, or the twice-born higher castes. Aśvatthāmā, the son of Droṇācārya, committed murder by killing the five sleeping sons of Draupadī, by which he dissatisfied his master Duryodhana, who never approved of the heinous act of killing the five sleeping sons of the Pāṇḍavas. This means that Aśvatthāmā became an assaulter of Arjuna's own family members, and thus he was liable to be punished by him. In the śāstras, he who attacks without notice or kills from behind or sets fire to another's house or kidnaps one's wife is condemned to death. Kṛṣṇa reminded Arjuna of these facts so that he might take notice of them and do the needful.

TEXT 40

sūta uvāca

evaṁ parīkṣatā dharmaṁ

pārthaḥ kṛṣṇena coditaḥ

naicchad dhantuṁ guru-sutaṁ

yadyapy ātma-hanaṁ mahān

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; evam-this; parīkṣatā-being examined; dharmam-in the matter of duty; pārthaḥ-Śrī Arjuna; kṛṣṇena-by Lord Kṛṣṇa; coditaḥ-being encouraged; na aicchat-did not like; hantum-to kill; guru-sutam-the son of his teacher; yadyapi-although; ātma-hanam-murderer of sons; mahān-very great.

Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great soul, did not like the idea of killing him, although Aśvatthāmā was a heinous murderer of Arjuna's family members.

Arjuna was a great soul undoubtedly, which is proved here also. He is encouraged herein personally by the Lord to kill the son of Droṇa, but Arjuna considers that the son of his great teacher should be spared, for he happens to be the son of Droṇācārya, even though he is an unworthy son, having done all sorts of heinous acts whimsically for no one's benefit.

Lord Śrī Kṛṣṇa encouraged Arjuna outwardly just to test Arjuna's sense of duty. It is not that Arjuna was incomplete in the sense of his duty, nor was Lord Śrī Kṛṣṇa unaware of Arjuna's sense of duty. But Lord Śrī Kṛṣṇa put to test many of His pure devotees just to magnify the sense of duty. The gopīs were put to such tests as well. Prahlāda Mahārāja also was put to such a test. All pure devotees come out successful in the respective tests by the Lord.

TEXT 41

athopetya sva-śibiraṁ

govinda-priya-sārathiḥ

nyavedayat taṁ priyāyai

śocantyā ātma-jān hatān

SYNONYMS

atha-thereafter; upetya-having reached; sva-own; śibiram-camp; govinda-one who enlivens the senses (Lord Śrī Kṛṣṇa); priya-dear; sārathiḥ-the charioteer; nyavedayat-entrusted to; tam-him; priyāyai-unto the dear; śocantyai-lamenting for; ātma-jān-own sons; hatān-murdered.

After reaching his own camp, Arjuna, along with his dear friend and charioteer [Śrī Kṛṣṇa], entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.

The transcendental relation of Arjuna with Kṛṣṇa is of the dearmost friendship. In the Bhagavad-gītā the Lord Himself has claimed Arjuna as His dearmost friend. Every living being is thus related with the Supreme Lord by some sort of affectionate relation, either as servant or as friend or as parent or as an object of conjugal love. Everyone thus can enjoy the company of the Lord in the spiritual realm if he at all desires and sincerely tries for it by the process of bhakti-yoga.

TEXT 42

tathāhṛtaṁ paśuvat pāśa-baddham

avāṅ-mukhaṁ karma-jugupsitena

nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ

vāma-svabhāvā kṛpayā nanāma ca

SYNONYMS

tathā-thus; āhṛtam-brought in; paśu-vat-like an animal; pāśa-baddham-tied with ropes; avāk-mukham-without a word in his mouth; karma-activities; jugupsitena-being heinous; nirīkṣya-by seeing; kṛṣṇā-Draupadī; apakṛtam-the doer of the degrading; guroḥ-the teacher; sutam-son; vāma-beautiful; svabhāvā-nature; kṛpayā-out of compassion; nanāma-offered obeisances; ca-and.

Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa.

Aśvatthāmā was condemned by the Lord Himself, and he was treated by Arjuna just like a culprit, not like the son of a brāhmaṇa or teacher. But when he was brought before Śrīmatī Draupadī, she, although begrieved for the murder of her sons, and although the murderer was present before her, could not withdraw the due respect generally offered to a brāhmaṇa or to the son of a brāhmaṇa. This is due to her mild nature as a woman. Women as a class are no better than boys, and therefore they have no discriminatory power like that of a man. Aśvatthāmā proved himself to be an unworthy son of Droṇācārya or of a brāhmaṇa, and for this reason he was condemned by the greatest authority, Lord Śrī Kṛṣṇa, and yet a mild woman could not withdraw her natural courtesy for a brāhmaṇa.

Even to date, in a Hindu family a woman shows proper respect to the brāhmaṇa caste, however fallen and heinous a brahma-bandhu may be. But the men have begun to protest against brahma-bandhus who are born in families of good brāhmaṇas but by action are less than śūdras.

The specific words used in this śloka are vāma-svabhāvā, "mild and gentle by nature." A good man or woman accepts anything very easily, but a man of average intelligence does not do so. But, anyway, we should not give up our reason and discriminatory power just to be gentle. One must have good discriminatory power to judge a thing on its merit. We should not follow the mild nature of a woman and thereby accept that which is not genuine. Aśvatthāmā may be respected by a good-natured woman, but that does not mean that he is as good as a genuine brāhmaṇa.

TEXT 43

uvāca cāsahanty asya

bandhanānayanaṁ satī

mucyatāṁ mucyatām eṣa

brāhmaṇo nitarāṁ guruḥ

SYNONYMS

uvāca-said; ca-and; asahantī-being unbearable for her; asya-his; bandhana-being bound; ānayanam-bringing him; satī-the devoted; mucyatām mucyatām-just get him released; eṣaḥ-this; brāhmaṇaḥ-a brāhmaṇa; nitarām-our; guruḥ-teacher.

She could not tolerate Aśvatthāmā's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brāhmaṇa, our spiritual master.

As soon as Aśvatthāmā was brought before Draupadī, she thought it intolerable that a brāhmaṇa should be arrested like a culprit and brought before her in that condition, especially when the brāhmaṇa happened to be a teacher's son.

Arjuna arrested Aśvatthāmā knowing perfectly well that he was the son of Droṇācārya. Kṛṣṇa also knew him to be so, but both of them condemned the murderer without consideration of his being the son of a brāhmaṇa. According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an ācārya, or a person who has personally assimilated all the essence of śāstras and has helped his disciples to adopt the ways. Aśvatthāmā failed to discharge the duties of a brāhmaṇa or teacher, and therefore he was liable to be rejected from the exalted position of a brāhmaṇa. On this consideration, both Lord Śrī Kṛṣṇa and Arjuna were right in condemning Aśvatthāmā. But to a good lady like Draupadī, the matter was considered not from the angle of śāstric vision, but as a matter of custom. By custom, Aśvatthāmā was offered the same respect as offered to his father. It was so because generally the people accept the son of a brāhmaṇa as a real brāhmaṇa, by sentiment only. Factually the matter is different. A brāhmaṇa is accepted on the merit of qualification and not on the merit of simply being the son of a brāhmaṇa.

But in spite of all this, Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord.

TEXT 44

sarahasyo dhanur-vedaḥ

savisargopasaṁyamaḥ

astra-grāmaś ca bhavatā

śikṣito yad-anugrahāt

SYNONYMS

sa-rahasyaḥ-confidential; dhanuḥ-vedaḥ-knowledge in the art of manipulating bows and arrows; sa-visarga-releasing; upasaṁyamaḥ-controlling; astra-weapons; grāmaḥ-all kinds of; ca-and; bhavatā-by yourself; śikṣitaḥ-learned; yat-by whose; anugrahāt-mercy of.

It was by Droṇācārya's mercy that you learned the military art of throwing arrows and the confidential art of controlling weapons.

Dhanur-veda, or military science, was taught by Droṇācārya with all its confidential secrets of throwing and controlling by Vedic hymns. Gross military science is dependent on material weapons, but finer than that is the art of throwing the arrows saturated with Vedic hymns, which act more effectively than gross material weapons like machine guns or atomic bombs. The control is by Vedic mantras, or the transcendental science of sound. It is said in the Rāmāyaṇa that Mahārāja Daśaratha, the father of Lord Śrī Rāma, used to control arrows by sound only. He could pierce his target with his arrow by only hearing the sound, without seeing the object. So this is a finer military science than that of the gross material military weapons used nowadays. Arjuna was taught all this, and therefore Draupadī wished that Arjuna feel obliged to Ācārya Droṇa for all these benefits. And in the absence of Droṇācārya, his son was his representative. That was the opinion of the good lady Draupadī. It may be argued why Droṇācārya, a rigid brāhmaṇa, should be a teacher in military science. But the reply is that a brāhmaṇa should become a teacher, regardless of what his department of knowledge is. A learned brāhmaṇa should become a teacher, a priest and a recipient of charity. A bona fide brāhmaṇa is authorized to accept such professions.

TEXT 45

sa eṣa bhagavān droṇaḥ

prajā-rūpeṇa vartate

tasyātmano 'rdhaṁ patny āste

nānvagād vīrasūḥ kṛpī

SYNONYMS

saḥ-he; eṣaḥ-certainly; bhagavān-lord; droṇaḥ-Droṇācārya; prajā-rūpeṇa-in the form of his son Aśvatthāmā; vartate-is existing; tasya-his; ātmanaḥ-of the body; ardham-half; patnī-wife; āste-living; na-not; anvagāt-undertook; vīrasūḥ-having the son present; kṛpī-the sister of Kṛpācārya.

He [Droṇācārya] is certainly still existing, being represented by his son. His wife Kṛpī did not undergo a satī with him because she had a son.

The wife of Droṇācārya, Kṛpī, is the sister of Kṛpācārya. A devoted wife, who is according to revealed scripture the better half of her husband, is justified in embracing voluntary death along with her husband if she is without issue. But in the case of the wife of Droṇācārya, she did not undergo such a trial because she had her son, the representative of her husband. A widow is a widow only in name if there is a son of her husband existing. So in either case Aśvatthāmā was the representative of Droṇācārya, and therefore killing Aśvatthāmā would be like killing Droṇācārya. That was the argument of Draupadī against the killing of Aśvatthāmā.

TEXT 46

tad dharmajña mahā-bhāga

bhavadbhir gauravaṁ kulam

vṛjinaṁ nārhati prāptuṁ

pūjyaṁ vandyam abhīkṣṇaśaḥ

SYNONYMS

tat-therefore; dharma-jña-one who is aware of the principles of religion; mahā-bhāga-the most fortunate; bhavadbhiḥ-by your good self; gauravam-glorified; kulam-the family; vṛjinam-that which is painful; na-not; arhati-does deserve; prāptum-for obtaining; pūjyam-the worshipable; vandyam-respectable; abhīkṣṇaśaḥ-constantly.

O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful.

A slight insult for a respectable family is sufficient to invoke grief. Therefore, a cultured man should always be careful in dealing with worshipful family members.

TEXT 47

mā rodīd asya jananī

gautamī pati-devatā

yathāhaṁ mṛta-vatsārtā

rodimy aśru-mukhī muhuḥ

SYNONYMS

mā-do not; rodīt-make cry; asya-his; jananī-mother; gautamī-the wife of Droṇa; pati-devatā-chaste; yathā-as has; aham-myself; mṛta-vatsā-one whose child is dead; ārtā-distressed; rodimi-crying; aśru-mukhī-tears in the eyes; muhuḥ-constantly.

My lord, do not make the wife of Droṇācārya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me.

Sympathetic good lady as she was, Śrīmatī Draupadī did not want to put the wife of Droṇācārya in the same position of childlessness, both from the point of motherly feelings and from the respectable position held by the wife of Droṇācārya.

TEXT 48

yaiḥ kopitaṁ brahma-kulaṁ

rājanyair ajitātmabhiḥ

tat kulaṁ pradahaty āśu

sānubandhaṁ śucārpitam

SYNONYMS

yaiḥ-by those; kopitam-enraged; brahma-kulam-the order of the brāhmaṇas; rājanyaiḥ-by the administrative order; ajita-unrestricted; ātmabhiḥ-by oneself; tat-that; kulam-family; pradahati-is burnt up; āśu-within no time; sa-anubandham-together with family members; śucā-arpitam-being put into grief.

If the kingly administrative order, being unrestricted in sense control, offends the brāhmaṇa order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all.

The brāhmaṇa order of society, or the spiritually advanced caste or community, and the members of such highly elevated families, were always held in great esteem by the other, subordinate castes, namely the administrative kingly order, the mercantile order and the laborers.

TEXT 49

sūta uvāca

dharmyaṁ nyāyyaṁ sakaruṇaṁ

nirvyalīkaṁ samaṁ mahat

rājā dharma-suto rājñyāḥ

pratyanandad vaco dvijāḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; dharmyam-in accordance with the principles of religion; nyāyyam-justice; sa-karuṇam-full of mercy; nirvyalīkam-without duplicity in dharma; samam-equity; mahat-glorious; rājā-the King; dharma-sutaḥ-son; rājñyāḥ-by the Queen; pratyanandat-supported; vacaḥ-statements; dvijāḥ-O brāhmaṇas.

Sūta Gosvāmī said: O brāhmaṇas, King Yudhiṣṭhira fully supported the statements of the Queen, which were in accordance with the principles of religion and were justified, glorious, full of mercy and equity, and without duplicity.

Mahārāja Yudhiṣṭhira, who was the son of Dharmarāja, or Yamarāja, fully supported the words of Queen Draupadī in asking Arjuna to release Aśvatthāmā. One should not tolerate the humiliation of a member of a great family. Arjuna and his family were indebted to the family of Droṇācārya because of Arjuna's learning the military science from him. If ingratitude were shown to such a benevolent family, it would not be at all justified from the moral standpoint. The wife of Droṇācārya, who was the half body of the great soul, must be treated with compassion, and she should not be put into grief because of her son's death. That is compassion. Such statements by Draupadī are without duplicity because actions should be taken with full knowledge. The feeling of equality was there because Draupadī spoke out of her personal experience. A barren woman cannot understand the grief of a mother. Draupadī was herself a mother, and therefore her calculation of the depth of Kṛpī's grief was quite to the point. And it was glorious because she wanted to show proper respect to a great family.

TEXT 50

nakulaḥ sahadevaś ca

yuyudhāno dhanañjayaḥ

bhagavān devakī-putro

ye cānye yāś ca yoṣitaḥ

SYNONYMS

nakulaḥ-Nakula; sahadevaḥ-Sahadeva; ca-and; yuyudhānaḥ-Sātyaki; dhanañjayaḥ-Arjuna; bhagavān-the Personality of Godhead; devakī-putraḥ-the son of Devakī, Lord Śrī Kṛṣṇa; ye-those; ca-and; anye-others; yāḥ-those; ca-and; yoṣitaḥ-ladies.

Nakula and Sahadeva [the younger brothers of the King] and also Sātyaki, Arjuna, the Personality of Godhead Lord Sri Kṛṣṇa, son of Devakī, and the ladies and others all unanimously agreed with the King.

TEXT 51

tatrāhāmarṣito bhīmas

tasya śreyān vadhaḥ smṛtaḥ

na bhartur nātmanaś cārthe

yo 'han suptān śiśūn vṛthā

SYNONYMS

tatra-thereupon; āha-said; amarṣitaḥ-in an angry mood; bhīmaḥ-Bhīma; tasya-his; śreyān-ultimate good; vadhaḥ-killing; smṛtaḥ-recorded; na-not; bhartuḥ-of the master; na-nor; ātmanaḥ-of his own self; ca-and; arthe-for the sake of; yaḥ-one who; ahan-killed; suptān-sleeping; śiśūn-children; vṛthā-without purpose.

Bhīma, however, disagreed with them and recommended killing this culprit who, in an angry mood, had murdered sleeping children for no purpose and for neither his nor his master's interest.

TEXT 52

niśamya bhīma-gaditaṁ

draupadyāś ca catur-bhujaḥ

ālokya vadanaṁ sakhyur

idam āha hasann iva

SYNONYMS

niśamya-just after hearing; bhīma-Bhīma; gaditam-spoken by; draupadyāḥ-of Draupadī; ca-and; catuḥ-bhujaḥ-the four-handed (Personality of Godhead); ālokya-having seen; vadanam-the face; sakhyuḥ-of His friend; idam-this; āha-said; hasan-smiling; iva-as it.

Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhīma, Draupadī and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling.

Lord Śrī Kṛṣṇa had two arms, and why He is designated as four-armed is explained by Śrīdhara Svāmī. Both Bhīma and Draupadī held opposite views about killing Aśvatthāmā. Bhīma wanted him to be immediately killed, whereas Draupadī wanted to save him. We can imagine Bhīma ready to kill while Draupadī is obstructing him. And in order to prevent both of them, the Lord discovered another two arms. Originally, the primeval Lord Śrī Kṛṣṇa displays only two arms, but in His Nārāyaṇa feature He exhibits four. In His Nārāyaṇa feature He resides with His devotees in the Vaikuṇṭha planets, while in His original Śrī Kṛṣṇa feature He resides in the Kṛṣṇaloka planet far, far above the Vaikuṇṭha planets in the spiritual sky. Therefore, if Śrī Kṛṣṇa is called caturbhujaḥ, there is no contradiction. If need be He can display hundreds of arms, as He exhibited in His viśva-rūpa shown to Arjuna. Therefore, one who can display hundreds and thousands of arms can also manifest four whenever needed.

When Arjuna was perplexed about what to do with Aśvatthāmā, Lord Śrī Kṛṣṇa, as the very dear friend of Arjuna, voluntarily took up the matter just to make a solution. And He was smiling also.

TEXTS 53-54

śrī-bhagavān uvāca

brahma-bandhur na hantavya

ātatāyī vadhārhaṇaḥ

mayaivobhayam āmnātaṁ

paripāhy anuśāsanam

kuru pratiśrutaṁ satyaṁ

yat tat sāntvayatā priyām

priyaṁ ca bhīmasenasya

pāñcālyā mahyam eva ca

SYNONYMS

śrī-bhagavān-the Personality of Godhead; uvāca-said; brahma-bandhuḥ-the relative of a brāhmaṇa; na-not; hantavyaḥ-to be killed; ātatāyī-the aggressor; vadha-arhaṇaḥ-is due to be killed; mayā-by Me; eva-certainly; ubhayam-both; āmnātam-described according to rulings of the authority; paripāhi-carry out; anuśāsanam-rulings; kuru-abide by; pratiśrutam-as promised by; satyam-truth; yat tat-that which; sāntvayatā-while pacifying; priyām-dear wife; priyam-satisfaction; ca-also; bhīmasenasya-of Śrī Bhīmasena; pāñcālyāḥ-of Draupadī; mahyam-unto Me also; eva-certainly; ca-and.

The Personality of Godhead Sri Kṛṣṇa said: A friend of a brāhmaṇa is not to be killed, but if he is an aggressor he must be killed. All these rulings are in the scriptures, and you should act accordingly. You have to fulfill your promise to your wife, and you must also act to the satisfaction of Bhīmasena and Me.

Arjuna was perplexed because Aśvatthāmā was to be killed as well as spared according to different scriptures cited by different persons. As a brahma-bandhu, or a worthless son of a brāhmaṇa, Aśvatthāmā was not to be killed, but he was at the same time an aggressor also. And according to the rulings of Manu, an aggressor, even though he be a brāhmaṇa (and what to speak of an unworthy son of a brāhmaṇa), is to be killed. Droṇācārya was certainly a brāhmaṇa in the true sense of the term, but because he stood in the battlefield he was killed. But although Aśvatthāmā was an aggressor, he stood without any fighting weapons. The ruling is that an aggressor, when he is without weapon or chariot, cannot be killed. All these were certainly perplexities. Besides that, Arjuna had to keep the promise he had made before Draupadī just to pacify her. And he also had to satisfy both Bhīma and Kṛṣṇa, who advised killing him. This dilemma was present before Arjuna, and the solution was awarded by Kṛṣṇa.

TEXT 55

sūta uvāca

arjunaḥ sahasājñāya

harer hārdam athāsinā

maṇiṁ jahāra mūrdhanyaṁ

dvijasya saha-mūrdhajam

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; arjunaḥ-Arjuna; sahasā-just at that time; ājñāya-knowing it; hareḥ-of the Lord; hārdam-motive; atha-thus; asinā-by the sword; maṇim-the jewel; jahāra-separated; mūrdhanyam-on the head; dvijasya-of the twice-born; saha-with; mūrdhajam-hairs.

Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of Aśvatthāmā.

Contradictory orders of different persons are impossible to carry out. Therefore a compromise was selected by Arjuna by his sharp intelligence, and he separated the jewel from the head of Aśvatthāmā. This was as good as cutting off his head, and yet his life was saved for all practical purposes. Here Aśvatthāmā is indicated as twice-born. Certainly he was twice-born, but he fell down from his position, and therefore he was properly punished.

TEXT 56

vimucya raśanā-baddhaṁ

bāla-hatyā-hata-prabham

tejasā maṇinā hīnaṁ

śibirān nirayāpayat

SYNONYMS

vimucya-after releasing him; raśanā-baddham-from the bondage of ropes; bāla-hatyā-infanticide; hata-prabham-loss of bodily luster; tejasā-of the strength of; maṇinā-by the jewel; hīnam-being deprived of; śibirāt-from the camp; nirayāpayat-drove him out.

He [Aśvatthāmā] had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp.

Thus being insulted, the humiliated Aśvatthāmā was simultaneously killed and not killed by the intelligence of Lord Kṛṣṇa and Arjuna.

TEXT 57

vapanaṁ draviṇādānaṁ

sthānān niryāpaṇaṁ tathā

eṣa hi brahma-bandhūnāṁ

vadho nānyo 'sti daihikaḥ

SYNONYMS

vapanam-cleaving the hairs from the head; draviṇa-wealth; adānam-forfeiting; sthānāt-from the residence; niryāpaṇam-driving away; tathā-also; eṣaḥ-all these; hi-certainly; brahma-bandhūnām-of the relatives of a brāhmaṇa; vadhaḥ-killing; na-not; anyaḥ-any other method; asti-there is; daihikaḥ-in the matter of the body.

Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brāhmaṇa. There is no injunction for killing the body.

TEXT 58

putra-śokāturāḥ sarve

pāṇḍavāḥ saha kṛṣṇayā

svānāṁ mṛtānāṁ yat kṛtyaṁ

cakrur nirharaṇādikam

SYNONYMS

putra-son; śoka-bereavement; āturāḥ-overwhelmed with; sarve-all of them; pāṇḍavāḥ-the sons of Pāṇḍu; saha-along with; kṛṣṇayā-with Draupadī; svānām-of the kinsmen; mṛtānām-of the dead; yat-what; kṛtyam-ought to be done; cakruḥ-did perform; nirharaṇa-ādikam-undertakable.

Thereafter, the sons of Pāṇḍu and Draupadī, overwhelmed with grief, performed the proper rituals for the dead bodies of their relatives.

Thus end the Bhaktivedanta purports of the First Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Son of Droṇa Punished."

Chapter Eight

Prayers by Queen Kuntī and Parīkṣit Saved

TEXT 1

sūta uvāca

atha te samparetānāṁ

svānām udakam icchatām

dātuṁ sakṛṣṇā gaṅgāyāṁ

puraskṛtya yayuḥ striyaḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; atha-thus; te-the Pāṇḍavas; samparetānām-of the dead; svānām-of the relatives; udakam-water; icchatām-willing to have; dātum-to deliver; sa-kṛṣṇāḥ-along with Draupadī; gaṅgāyām-on the Ganges; puraskṛtya-putting in the front; yayuḥ-went; striyaḥ-the women.

Sūta Gosvāmī said: Thereafter the Pāṇḍavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadī. The ladies walked in front.

To date it is the custom in Hindu society to go to the Ganges or any other sacred river to take bath when death occurs in the family. Each of the family members pours out a potful of the Ganges water for the departed soul and walks in a procession, with the ladies in the front. The Pāṇḍavas also followed the rules more than five thousand years ago. Lord Kṛṣṇa, being a cousin of the Pāṇḍavas, was also amongst the family members.

TEXT 2

te ninīyodakaṁ sarve

vilapya ca bhṛśaṁ punaḥ

āplutā hari-pādābja-

rajaḥ-pūta-sarij-jale

SYNONYMS

te-all of them; ninīya-having offered; udakam-water; sarve-every one of them; vilapya-having lamented; ca-and; bhṛśam-sufficiently; punaḥ-again; āplutāḥ-took bath; hari-pādābja-the lotus feet of the Lord; rajaḥ-dust; pūta-purified; sarit-of the Ganges; jale-in the water.

Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord.

TEXT 3

tatrāsīnaṁ kuru-patiṁ

dhṛtarāṣṭraṁ sahānujam

gāndhārīṁ putra-śokārtāṁ

pṛthāṁ kṛṣṇāṁ ca mādhavaḥ

SYNONYMS

tatra-there; āsīnam-sitting; kuru-patim-the King of the Kurus; dhṛtarāṣṭram-Dhṛtarāṣṭra; saha-anujam-with his younger brothers; gāndhārīm-Gāndhārī; putra-son; śoka-artām-overtaken by bereavement; pṛthām-Kuntī; kṛṣṇām-Draupadī; ca-also; mādhavaḥ-Lord Śrī Kṛṣṇa.

There sat the King of the Kurus, Mahārāja Yudhiṣṭhira, along with his younger brothers and Dhṛtarāṣṭra, Gāndhārī, Kuntī and Draupadī, all overwhelmed with grief. Lord Kṛṣṇa was also there.

The Battle of Kurukṣetra was fought between family members, and thus all affected persons were also family members like Mahārāja Yudhiṣṭhira and brothers, Kuntī, Draupadī, Subhadrā, Dhṛtarāṣṭra, Gāndhārī and her daughters-in-law, etc. All the principal dead bodies were in some way or other related with each other, and therefore the family grief was combined. Lord Kṛṣṇa was also one of them as a cousin of the Pāṇḍavas and nephew of Kuntī, as well as brother of Subhadrā, etc. The Lord, therefore, was equally sympathetic toward all of them, and therefore he began to pacify them befittingly.

TEXT 4

sāntvayām āsa munibhir

hata-bandhūñ śucārpitān

bhūteṣu kālasya gatiṁ

darśayan na pratikriyām

SYNONYMS

sāntvayām āsa-pacified; munibhiḥ-along with the munis present there; hata-bandhūn-those who lost their friends and relatives; śucārpitān-all shocked and affected; bhūteṣu-unto the living beings; kālasya-of the supreme law of the Almighty; gatim-reactions; darśayan-demonstrated; na-no; pratikriyām-remedial measures.

Citing the stringent laws of the Almighty and their reactions upon living beings, Lord Śrī Kṛṣṇa and the munis began to pacify those who were shocked and affected.

The stringent laws of nature, under the order of the Supreme Personality of Godhead, cannot be altered by any living entity. The living entities are eternally under the subjugation of the almighty Lord. The Lord makes all the laws and orders, and these laws and orders are generally called dharma or religion. No one can create any religious formula. Bona fide religion is to abide by the orders of the Lord. The Lord's orders are clearly declared in the Bhagavad-gītā. Everyone should follow Him only or His orders, and that will make all happy, both materially and spiritually. As long as we are in the material world, our duty is to follow the orders of the Lord, and if by the grace of the Lord we are liberated from the clutches of the material world, then in our liberated stage also we can render transcendental loving service unto the Lord. In our material stage we can see neither ourselves nor the Lord for want of spiritual vision. But when we are liberated from material affection and are situated in our original spiritual form we can see both ourselves and the Lord face to face. Mukti means to be reinstated in one's original spiritual status after giving up the material conception of life. Therefore, human life is specifically meant for qualifying ourselves for this spiritual liberty. Unfortunately, under the influence of illusory material energy, we accept this spot-life of only a few years as our permanent existence and thus become illusioned by possessing so-called country, home, land, children, wife, community, wealth, etc., which are false representations created by māyā (illusion). And under the dictation of māyā, we fight with one another to protect these false possessions. By cultivating spiritual knowledge, we can realize that we have nothing to do with all this material paraphernalia. Then at once we become free from material attachment. This clearance of the misgivings of material existence at once takes place by association with the Lord's devotees, who are able to inject the transcendental sound into the depths of the bewildered heart and thus make one practically liberated from all lamentation and illusion. That is a summary of the pacifying measures for those affected by the reaction of stringent material laws, exhibited in the forms of birth, death, old age and disease, which are insoluble factors of material existence. The victims of war, namely, the family members of the Kurus, were lamenting the problems of death, and the Lord pacified them on the basis of knowledge.

TEXT 5

sādhayitvājāta-śatroḥ

svaṁ rājyaṁ kitavair hṛtam

ghātayitvāsato rājñaḥ

kaca-sparśa-kṣatāyuṣaḥ

SYNONYMS

sādhayitvā-having executed; ajāta-śatroḥ-of one who has no enemy; svam rājyam-own kingdom; kitavaiḥ-by the clever (Duryodhana and party); hṛtam-usurped; ghātayitvā-having killed; asataḥ-the unscrupulous; rājñaḥ-of the queen's; kaca-bunch of hair; sparśa-roughly handled; kṣata-decreased; āyuṣaḥ-by the duration of life.

The clever Duryodhana and his party cunningly usurped the kingdom of Yudhiṣṭhira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadī.

In the glorious days, or before the advent of the age of Kali, the brāhmaṇas, the cows, the women, the children and the old men were properly given protection.

1. The protection of the brāhmaṇas maintains the institution of varṇa and āśrama, the most scientific culture for attainment of spiritual life.

2. The protection of cows maintains the most miraculous form of food, i.e., milk for maintaining the finer tissues of the brain for understanding higher aims of life.

3. The protection of women maintains the chastity of society, by which we can get a good generation for peace, tranquillity and progress of life.

4. The protection of children gives the human form of life its best chance to prepare the way of liberty from material bondage. Such protection of children begins from the very day of begetting a child by the purificatory process of garbhādhāna-saṁskāra, the beginning of pure life.

5. The protection of the old men gives them a chance to prepare themselves for better life after death.

This complete outlook is based on factors leading to successful humanity as against the civilization of polished cats and dogs. The killing of the above-mentioned innocent creatures is totally forbidden because even by insulting them one loses one's duration of life. In the age of Kali they are not properly protected, and therefore the duration of life of the present generation has shortened considerably. In the Bhagavad-gītā it is stated that when the women become unchaste for want of proper protection, there are unwanted children called varṇa-saṅkara. To insult a chaste woman means to bring about disaster in the duration of life. Duḥśāsana, a brother of Duryodhana, insulted Draupadī, an ideal chaste lady, and therefore the miscreants died untimely. These are some of the stringent laws of the Lord mentioned above.

TEXT 6

yājayitvāśvamedhais taṁ

tribhir uttama-kalpakaiḥ

tad-yaśaḥ pāvanaṁ dikṣu

śata-manyor ivātanot

SYNONYMS

yājayitvā-by performing; aśvamedhaiḥ-yajña in which a horse is sacrificed; tam-him (King Yudhiṣṭhira); tribhiḥ-three; uttama-best; kalpakaiḥ-supplied with proper ingredients and performed by able priests; tat-that; yaśaḥ-fame; pāvanam-virtuous; dikṣu-all directions; śata-manyoḥ-Indra, who performed one hundred such sacrifices; iva-like; atanot-spread.

Lord Śrī Kṛṣṇa caused three well-performed Aśvamedha-yajñas [horse sacrifices] to be conducted by Mahārāja Yudhiṣṭhira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices.

This is something like the preface to the performances of Aśvamedha-yajña by Mahārāja Yudhiṣṭhira. The comparison of Mahārāja Yudhiṣṭhira to the King of heaven is significant. The King of heaven is thousands and thousands of times greater than Mahārāja Yudhiṣṭhira in opulence, yet the fame of Mahārāja Yudhiṣṭhira was not less. The reason is that Mahārāja Yudhiṣṭhira was a pure devotee of the Lord, and by His grace only was King Yudhiṣṭhira on the level of the King of heaven, even though he performed only three yajñas whereas the King of heaven performed hundreds. That is the prerogative of the devotee of the Lord. The Lord is equal to everyone, but a devotee of the Lord is more glorified because he is always in touch with the all-great. The sun rays are equally distributed, but still there are some places which are always dark. This is not due to the sun but to the receptive power. Similarly, those who are cent percent devotees of the Lord get the full-fledged mercy of the Lord, which is always equally distributed everywhere.

TEXT 7

āmantrya pāṇḍu-putrāṁś ca

śaineyoddhava-saṁyutaḥ

dvaipāyanādibhir vipraiḥ

pūjitaiḥ pratipūjitaḥ

SYNONYMS

āmantrya-inviting; pāṇḍu-putrān-all the sons of Pāṇḍu; ca-also; śaineya-Sātyaki; uddhava-Uddhava; saṁyutaḥ-accompanied; dvaipāyana-ādibhiḥ-by the ṛṣis like Vedavyāsa; vipraiḥ-by the brāhmaṇas; pūjitaiḥ-being worshiped; pratipūjitaḥ-the Lord also reciprocated equally.

Lord Śrī Kṛṣṇa then prepared for His departure. He invited the sons of Pāṇḍu, after having been worshiped by the brāhmaṇas, headed by Śrīla Vyāsadeva. The Lord also reciprocated greetings.

Apparently Lord Śrī Kṛṣṇa was a kṣatriya and was not worshipable by the brāhmaṇas. But the brāhmaṇas present there, headed by Śrīla Vyāsadeva, all knew Him to be the Personality of Godhead, and therefore they worshiped Him. The Lord reciprocated the greetings just to honor the social order that a kṣatriya is obedient to the orders of the brāhmaṇas. Although Lord Śrī Kṛṣṇa was always offered the respects due the Supreme Lord from all responsible quarters, the Lord never deviated from the customary usages between the four orders of society. The Lord purposely observed all these social customs so that others would follow Him in the future.

TEXT 8

gantuṁ kṛtamatir brahman

dvārakāṁ ratham āsthitaḥ

upalebhe 'bhidhāvantīm

uttarāṁ bhaya-vihvalām

SYNONYMS

gantum-just desiring to start; kṛtamatiḥ-having decided; brahman-O brāhmaṇa; dvārakām-towards Dvārakā; ratham-on the chariot; āsthitaḥ-seated; upalebhe-saw; abhidhāvantīm-coming hurriedly; uttarām-Uttarā; bhaya-vihvalām-being afraid.

As soon as He seated Himself on the chariot to start for Dvārakā, He saw Uttarā hurrying toward Him in fear.

All the members of the family of the Pāṇḍavas were completely dependent on the protection of the Lord, and therefore the Lord protected all of them in all circumstances. The Lord protects everyone, but one who depends completely upon Him is especially looked after by the Lord. The father is more attentive to the little son who is exclusively dependent on the father.

TEXT 9

uttarovāca

pāhi pāhi mahā-yogin

deva-deva jagat-pate

nānyaṁ tvad abhayaṁ paśye

yatra mṛtyuḥ parasparam

SYNONYMS

uttarā uvāca-Uttarā said; pāhi pāhi-protect, protect; mahā-yogin-the greatest mystic; deva-deva-the worshipable of the worshiped; jagat-pate-O Lord of the universe; na-not; anyam-anyone else; tvat-than You; abhayam-fearlessness; paśye-do I see; yatra-where there is; mṛtyuḥ-death; parasparam-in the world of duality.

Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.

This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities. In the dual world everyone is falsely trying to become the master of the world, whereas in the absolute world the Lord is the absolute Lord, and all others are His absolute servitors. In the world of duality everyone is envious of all others, and death is inevitable due to the dual existence of matter and spirit. The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save himself from the cruel hands of death in the material world without having surrendered himself at the lotus feet of the Lord.

TEXT 10

abhidravati mām īśa

śaras taptāyaso vibho

kāmaṁ dahatu māṁ nātha

mā me garbho nipātyatām

SYNONYMS

abhidravati-coming towards; mām-me; īśa-O Lord; śaraḥ-the arrow; tapta-fiery; ayasaḥ-iron; vibho-O great one; kāmam-desire; dahatu-let it burn; mām-me; nātha-O protector; mā-not; me-my; garbhaḥ-embryo; nipātyatām-be aborted.

O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord.

This incident took place after the death of Abhimanyu, the husband of Uttarā. Abhimanyu's widow, Uttarā, should have followed the path of her husband, but because she was pregnant, and Mahārāja Parīkṣit, a great devotee of the Lord, was lying in embryo, she was responsible for his protection. The mother of a child has a great responsibility in giving all protection to the child, and therefore Uttarā was not ashamed to express this frankly before Lord Kṛṣṇa. Uttarā was the daughter of a great king, the wife of a great hero, and student of a great devotee, and later she was the mother of a good king also. She was fortunate in every respect.

TEXT 11

sūta uvāca

upadhārya vacas tasyā

bhagavān bhakta-vatsalaḥ

apāṇḍavam idaṁ kartuṁ

drauṇer astram abudhyata

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; upadhārya-by hearing her patiently; vacaḥ-words; tasyāḥ-her; bhagavān-the Personality of Godhead; bhakta-vatsalaḥ-He who is very much affectionate towards His devotees; apāṇḍavam-without the existence of the Pāṇḍavas' descendants; idam-this; kartum-to do it; drauṇeḥ-of the son of Droṇācārya; astram-weapon; abudhyata-understood.

Sūta Gosvāmī said: Having patiently heard her words, Lord Śrī Kṛṣṇa, who is always very affectionate to His devotees, could at once understand that Aśvatthāmā, the son of Droṇācārya, had thrown the brahmāstra to finish the last life in the Pāṇḍava family.

The Lord is impartial in every respect, but still He is inclined towards His devotees because there is a great necessity of this for everyone's wellbeing. The Pāṇḍava family was a family of devotees, and therefore the Lord wanted them to rule the world. That was the reason He vanquished the rule of the company of Duryodhana and established the rule of Mahārāja Yudhiṣṭhira. Therefore, He also wanted to protect Mahārāja Parīkṣit, who was lying in embryo. He did not like the idea that the world should be without the Pāṇḍavas, the ideal family of devotees.

TEXT 12

tarhy evātha muni-śreṣṭha

pāṇḍavāḥ pañca sāyakān

ātmano 'bhimukhān dīptān

ālakṣyāstrāṇy upādaduḥ

SYNONYMS

tarhi-then; eva-also; atha-therefore; muni-śreṣṭha-O chief amongst the munis; pāṇḍavāḥ-all the sons of Pāṇḍu; pañca-five; sāyakān-weapons; ātmanaḥ-own selves; abhimukhān-towards; dīptān-glaring; ālakṣya-seeing it; astrāṇi-weapons; upādaduḥ-took up.

O foremost among the great thinkers [munis] [Śaunaka], seeing the glaring brahmāstra proceeding towards them, the Pāṇḍavas took up their five respective weapons.

The brahmāstras are finer than the nuclear weapons. Aśvatthāmā discharged the brahmāstra simply to kill the Pāṇḍavas, namely the five brothers headed by Mahārāja Yudhiṣṭhira and their only grandson, who was lying within the womb of Uttarā. Therefore the brahmāstra, more effective and finer than the atomic weapons, was not as blind as the atomic bombs. When the atomic bombs are discharged they do not discriminate between the target and others. Mainly the atomic bombs do harm to the innocent because there is no control. The brahmāstra is not like that. It marks out the target and proceeds accordingly without harming the innocent.

TEXT 13

vyasanaṁ vīkṣya tat teṣām

ananya-viṣayātmanām

sudarśanena svāstreṇa

svānāṁ rakṣāṁ vyadhād vibhuḥ

SYNONYMS

vyasanam-great danger; vīkṣya-having observed; tat-that; teṣām-their; ananya-no other; viṣaya-means; ātmanām-thus inclined; sudarśanena-by the wheel of Śrī Kṛṣṇa; sva-astreṇa-by the weapon; svānām-of His own devotees; rakṣām-protection; vyadhāt-did it; vibhuḥ-the Almighty.

The almighty Personality of Godhead, Śrī Kṛṣṇa, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarśana disc to protect them.

The brahmāstra, the supreme weapon released by Aśvatthāmā, was something similar to the nuclear weapon but with more radiation and heat. This brahmāstra is the product of a more subtle science, being the product of a finer sound, a mantra recorded in the Vedas. Another advantage of this weapon is that it is not blind like the nuclear weapon because it can be directed only to the target and nothing else. Aśvatthāmā released the weapon just to finish all the male members of Pāṇḍu's family; therefore in one sense it was more dangerous than the atomic bombs because it could penetrate even the most protected place and would never miss the target. Knowing all this, Lord Śrī Kṛṣṇa at once took up His personal weapon to protect His devotees, who did not know anyone other than Kṛṣṇa. In the Bhagavad-gītā the Lord has clearly promised that His devotees are never to be vanquished. And He behaves according to the quality or degree of the devotional service rendered by the devotees. Here the word ananya-viṣayātmanām is significant. The Pāṇḍavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves. But the Lord neglects even the greatest warriors and also vanquishes them in no time. When the Lord saw that there was no time for the Pāṇḍavas to counteract the brahmāstra of Aśvatthāmā, He took up His weapon even at the risk of breaking His own vow. Although the Battle of Kurukṣetra was almost finished, still, according to His vow, He should not have taken up His own weapon. But the emergency was more important than the vow. He is better known as the bhakta-vatsala, or the lover of His devotee, and thus He preferred to continue as bhakta-vatsala than to be a worldly moralist who never breaks his solemn vow.

TEXT 14

antaḥsthaḥ sarva-bhūtānām

ātmā yogeśvaro hariḥ

sva-māyayāvṛṇod garbhaṁ

vairāṭyāḥ kuru-tantave

SYNONYMS

antaḥsthaḥ-being within; sarva-all; bhūtānām-of the living beings; ātmā-soul; yoga-īśvaraḥ-the Lord of all mysticism; hariḥ-the Supreme Lord; sva-māyayā-by the personal energy; āvṛṇot-covered; garbham-embryo; vairāṭyāḥ-of Uttarā; kuru-tantave-for the progeny of Mahārāja Kuru.

The Lord of supreme mysticism, Śrī Kṛṣṇa, resides within everyone's heart as the Paramātmā. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttarā by His personal energy.

The Lord of supreme mysticism can simultaneously reside within everyone's heart, or even within the atoms, by His Paramātmā feature, His plenary portion. Therefore, from within the body of Uttarā He covered the embryo to save Mahārāja Parīkṣit and protect the progeny of Mahārāja Kuru, of whom King Pāṇḍu was also a descendant. Both the sons of Dhṛtarāṣṭra and those of Pāṇḍu belonged to the same dynasty of Mahārāja Kuru; therefore both of them were generally known as Kurus. But when there were differences between the two families, the sons of Dhṛtarāṣṭra were known as Kurus whereas the sons of Pāṇḍu were known as Pāṇḍavas. Since the sons and grandsons of Dhṛtarāṣṭra were all killed in the Battle of Kurukṣetra, the last son of the dynasty is designated as the son of the Kurus.

TEXT 15

yadyapy astraṁ brahma-śiras

tv amoghaṁ cāpratikriyam

vaiṣṇavaṁ teja āsādya

samaśāmyad bhṛgūdvaha

SYNONYMS

yadyapi-although; astram-weapon; brahma-śiraḥ-supreme; tu-but; amogham-without check; ca-and; apratikriyam-not to be counteracted; vaiṣṇavam-in relation with Viṣṇu; tejaḥ-strength; āsādya-being confronted with; samaśāmyat-was neutralized; bhṛgu-udvaha-O glory of the family of Bhṛgu.

O Śaunaka, although the supreme brahmāstra weapon released by Aśvatthāmā was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Viṣṇu [Lord Kṛṣṇa].

In the Bhagavad-gītā it is said that the brahmajyoti, or the glowing transcendental effulgence, is resting on Lord Śrī Kṛṣṇa. In other words, the glowing effulgence known as brahma-tejas is nothing but the rays of the Lord, just as the sun rays are rays of the sun disc. So this Brahma weapon also, although materially irresistible, could not surpass the supreme strength of the Lord. The weapon called brahmāstra, released by Aśvatthāmā, was neutralized and foiled by Lord Śrī Kṛṣṇa by His own energy; that is to say, He did not wait for any other's help because He is absolute.

TEXT 16

mā maṁsthā hy etad āścaryaṁ

sarvāścaryamaye 'cyute

ya idaṁ māyayā devyā

sṛjaty avati hanty ajaḥ

SYNONYMS

mā-do not; maṁsthāḥ-think; hi-certainly; etat-all these; āścaryam-wonderful; sarva-all; āścarya-maye-in the all-mysterious; acyute-the infallible; yaḥ-one who; idam-this (creation); māyayā-by His energy; devyā-transcendental; sṛjati-creates; avati-maintains; hanti-annihilates; ajaḥ-unborn.

O brāhmaṇas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy, He maintains and annihilates all material things, although He Himself is unborn.

The activities of the Lord are always inconceivable to the tiny brain of the living entities. Nothing is impossible for the Supreme Lord, but all His actions are wonderful for us, and thus He is always beyond the range of our conceivable limits. The Lord is the all-powerful, all-perfect Personality of Godhead. The Lord is cent percent perfect, whereas others, namely Nārāyaṇa, Brahmā, Śiva, the demigods and all other living beings, possess only different percentages of such perfection. No one is equal to or greater than Him. He is unrivaled.

TEXT 17

brahma-tejo-vinirmuktair

ātmajaiḥ saha kṛṣṇayā

prayāṇābhimukhaṁ kṛṣṇam

idam āha pṛthā satī

SYNONYMS

brahma-tejaḥ-the radiation of the brahmāstra; vinirmuktaiḥ-being saved from; ātma-jaiḥ-along with her sons; saha-with; kṛṣṇayā-Draupadī; prayāṇa-outgoing; abhimukham-towards; kṛṣṇam-unto Lord Kṛṣṇa; idam-this; āha-said; pṛthā-Kuntī; satī-chaste, devoted to the Lord.

Thus saved from the radiation of the brahmāstra, Kuntī, the chaste devotee of the Lord, and her five sons and Draupadī addressed Lord Kṛṣṇa as He started for home.

Kuntī is described herein as satī, or chaste, due to her unalloyed devotion to Lord Śrī Kṛṣṇa. Her mind will now be expressed in the following prayers for Lord Kṛṣṇa. A chaste devotee of the Lord does not look to others, namely any other living being or demigod, even for deliverance from danger. That was all along the characteristic of the whole family of the Pāṇḍavas. They knew nothing except Kṛṣṇa, and therefore the Lord was also always ready to help them in all respects and in all circumstances. That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee. One should not, therefore, look for help from imperfect living beings or demigods, but one should look for all help from Lord Kṛṣṇa, who is competent to save His devotees. Such a chaste devotee also never asks the Lord for help, but the Lord, out of His own accord, is always anxious to render it.

TEXT 18

kunty uvāca

namasye puruṣaṁ tvādyam

īśvaraṁ prakṛteḥ param

alakṣyaṁ sarva-bhūtānām

antar bahir avasthitam

SYNONYMS

kuntī uvāca-Śrīmatī Kuntī said; namasye-let me bow down; puruṣam-the Supreme Person; tvā-You; ādyam-the original; īśvaram-the controller; prakṛteḥ-of the material cosmos; param-beyond; alakṣyam-the invisible; sarva-all; bhūtānām-of living beings; antaḥ-within; bahiḥ-without; avasthitam-existing.

Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

Śrīmatī Kuntīdevī was quite aware that Kṛṣṇa is the original Personality of Godhead, although He was playing the part of her nephew. Such an enlightened lady could not commit a mistake by offering obeisances unto her nephew. Therefore, she addressed Him as the original puruṣa beyond the material cosmos. Although all living entities are also transcendental, they are neither original nor infallible. The living entities are apt to fall down under the clutches of material nature, but the Lord is never like that. In the Vedas, therefore, He is described as the chief among all living entities (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). Then again He is addressed as īśvara, or the controller. The living entities or the demigods like Candra and Sūrya are also to some extent īśvara, but none of them is the supreme īśvara, or the ultimate controller. He is the parameśvara, or the Supersoul. He is both within and without. Although He was present before Śrīmatī Kuntī as her nephew, He was also within her and everyone else. In the Bhagavad-gītā (15.15) the Lord says, "I am situated in everyone's heart, and only due to Me one remembers, forgets and is cognizant, etc. Through all the Vedas I am to be known because I am the compiler of the Vedas, and I am the teacher of the Vedānta." Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man. Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā's brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.

TEXT 19

māyā-javanikācchannam

ajñādhokṣajam avyayam

na lakṣyase mūḍha-dṛśā

naṭo nāṭyadharo yathā

SYNONYMS

māyā-deluding; javanikā-curtain; ācchannam-covered by; ajñā-ignorant; adhokṣajam-beyond the range of material conception (transcendental); avyayam-irreproachable; na-not; lakṣyase-observed; mūḍha-dṛśā-by the foolish observer; naṭaḥ-artist; nāṭya-dharaḥ-dressed as a player; yathā-as.

Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

In the Bhagavad-gītā Lord Śrī Kṛṣṇa affirms that less intelligent persons mistake Him to be an ordinary man like us, and thus they deride Him. The same is confirmed herein by Queen Kuntī. The less intelligent persons are those who rebel against the authority of the Lord. Such persons are known as asuras. The asuras cannot recognize the Lord's authority. When the Lord Himself appears amongst us, as Rāma, Nṛsiṁha, Varāha or in His original form as Kṛṣṇa, He performs many wonderful acts which are humanly impossible. As we shall find in the Tenth Canto of this great literature, Lord Śrī Kṛṣṇa exhibited His humanly impossible activities even from the days of His lying on the lap of His mother. He killed the Pūtanā witch, although she smeared her breast with poison just to kill the Lord. The Lord sucked her breast like a natural baby, and He sucked out her very life also. Similarly, He lifted the Govardhana Hill, just as a boy picks up a frog's umbrella, and stood several days continuously just to give protection to the residents of Vṛndāvana. These are some of the superhuman activities of the Lord described in the authoritative Vedic literatures like the Purāṇas, Itihāsas (histories) and Upaniṣads. He has delivered wonderful instructions in the shape of the Bhagavad-gītā. He has shown marvelous capacities as a hero, as a householder, as a teacher and as a renouncer. He is accepted as the Supreme Personality of Godhead by such authoritative personalities as Vyāsa, Devala, Asita, Nārada, Madhva, Śaṅkara, Rāmānuja, Śrī Caitanya Mahāprabhu, Jīva Gosvāmī, Viśvanātha Cakravartī, Bhaktisiddhānta Sarasvatī and all other authorities of the line. He Himself has declared as much in many places of the authentic literatures. And yet there is a class of men with demoniac mentality who are always reluctant to accept the Lord as the Supreme Absolute Truth. This is partially due to their poor fund of knowledge and partially due to their stubborn obstinacy, which results from various misdeeds in the past and present. Such persons could not recognize Lord Śrī Kṛṣṇa even when He was present before them. Another difficulty is that those who depend more on their imperfect senses cannot realize Him as the Supreme Lord. Such persons are like the modern scientist. They want to know everything by their experimental knowledge. But it is not possible to know the Supreme Person by imperfect experimental knowledge. He is described herein as adhokṣaja, or beyond the range of experimental knowledge. All our senses are imperfect. We claim to observe everything and anything, but we must admit that we can observe things under certain material conditions only, which are also beyond our control. The Lord is beyond the observation of sense perception. Queen Kuntī accepts this deficiency of the conditioned soul, especially of the woman class, who are less intelligent. For less intelligent men there must be such things as temples, mosques or churches so that they may begin to recognize the authority of the Lord and hear about Him from authorities in such holy places. For less intelligent men, this beginning of spiritual life is essential, and only foolish men decry the establishment of such places of worship, which are required to raise the standard of spiritual attributes for the mass of people. For less intelligent persons, bowing down before the authority of the Lord, as generally done in the temples, mosques or churches, is as beneficial as it is for the advanced devotees to meditate upon Him by active service.

TEXT 20

tathā paramahaṁsānāṁ

munīnām amalātmanām

bhakti-yoga-vidhānārthaṁ

kathaṁ paśyema hi striyaḥ

SYNONYMS

tathā-besides that; paramahaṁsānām-of the advanced transcendentalists; munīnām-of the great philosophers or mental speculators; amala-ātmanām-those whose minds are competent to discern between spirit and matter; bhakti-yoga-the science of devotional service; vidhāna-artham-for executing; katham-how; paśyema-can observe; hi-certainly; striyaḥ-women.

You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

Even the greatest philosophical speculators cannot have access to the region of the Lord. It is said in the Upaniṣads that the Supreme Truth, the Absolute Personality of Godhead, is beyond the range of the thinking power of the greatest philosopher. He is unknowable by great learning or by the greatest brain. He is knowable only by one who has His mercy. Others may go on thinking about Him for years together, yet He is unknowable. This very fact is corroborated by the Queen, who is playing the part of an innocent woman. Women in general are unable to speculate like philosophers, but they are blessed by the Lord because they believe at once in the superiority and almightiness of the Lord, and thus they offer obeisances without reservation. The Lord is so kind that He does not show special favor only to one who is a great philosopher. He knows the sincerity of purpose. For this reason only, women generally assemble in great number in any sort of religious function. In every country and in every sect of religion it appears that the women are more interested than the men. This simplicity of acceptance of the Lord's authority is more effective than showy insincere religious fervor.

TEXT 21

kṛṣṇāya vāsudevāya

devakī-nandanāya ca

nanda-gopa-kumārāya

govindāya namo namaḥ

SYNONYMS

kṛṣṇāya-the Supreme Lord; vāsudevāya-unto the son of Vasudeva; devakī-nandanāya-unto the son of Devakī; ca-and; nanda-gopa-Nanda and the cowherd men; kumārāya-unto their son; govindāya-unto the Personality of Godhead, who enlivens the cows and the senses; namaḥ-respectful obeisances; namaḥ-obeisances.

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.

The Lord, being thus unapproachable by any material assets, out of unbounded and causeless mercy descends on the earth as He is in order to show His special mercy upon His unalloyed devotees and to diminish the upsurges of the demoniac persons. Queen Kuntī specifically adores the incarnation or descent of Lord Kṛṣṇa above all other incarnations because in this particular incarnation He is more approachable. In the Rāma incarnation He remained a king's son from His very childhood, but in the incarnation of Kṛṣṇa, although He was the son of a king, He at once left the shelter of His real father and mother (King Vasudeva and Queen Devakī) just after His appearance and went to the lap of Yaśodāmāyī to play the part of an ordinary cowherd boy in the blessed Vrajabhūmi, which is very sanctified because of His childhood pastimes. Therefore Lord Kṛṣṇa is more merciful than Lord Rāma. He was undoubtedly very kind to Kuntī's brother Vasudeva and the family. Had He not become the son of Vasudeva and Devakī, Queen Kuntī could not claim Him to be her nephew and thus address Kṛṣṇa in parental affection. But Nanda and Yaśodā are more fortunate because they could relish the Lord's childhood pastimes, which are more attractive than all other pastimes. There is no parallel to His childhood pastimes as exhibited at Vrajabhūmi, which are the prototypes of His eternal affairs in the original Kṛṣṇaloka described as the cintāmaṇi-dhāma in the Brahma-saṁhitā [Bs. 5.29]. Lord Śrī Kṛṣṇa descended Himself at Vrajabhūmi with all His transcendental entourage and paraphernalia. Śrī Caitanya Mahāprabhu therefore confirmed that no one is as fortunate as the residents of Vrajabhūmi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of the Lord. His pastimes with Nanda and Yaśodā and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda. Lord Kṛṣṇa as Govinda is more inclined to the brāhmaṇas and the cows, indicating thereby that human prosperity depends more on these two items, namely brahminical culture and cow protection. Lord Kṛṣṇa is never satisfied where these are lacking.

TEXT 22

namaḥ paṅkaja-nābhāya

namaḥ paṅkaja-māline

namaḥ paṅkaja-netrāya

namas te paṅkajāṅghraye

SYNONYMS

namaḥ-all respectful obeisances; paṅkaja-nābhāya-unto the Lord who has a specific depression resembling a lotus flower in the center of His abdomen; namaḥ-obeisances; paṅkaja-māline-one who is always decorated with a garland of lotus flowers; namaḥ-obeisances; paṅkaja-netrāya-one whose glance is as cooling as a lotus flower; namaḥ te-respectful obeisances unto You; paṅkaja-aṅghraye-unto You, the soles of whose feet are engraved with lotus flowers (and who are therefore said to possess lotus feet).

My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

Here are some of the specific symbolical marks on the spiritual body of the Personality of Godhead which distinguish His body from the bodies of all others. They are all special features of the body of the Lord. The Lord may appear as one of us, but He is always distinct by His specific bodily features. Śrīmatī Kuntī claims herself unfit to see the Lord because of her being a woman. This is claimed because women, śūdras (the laborer class) and the dvija-bandhus, or the wretched descendants of the higher three classes, are unfit by intelligence to understand transcendental subject matter concerning the spiritual name, fame, attributes, forms, etc., of the Supreme Absolute Truth. Such persons, although they are unfit to enter into the spiritual affairs of the Lord, can see Him as the arcā-vigraha, who descends on the material world just to distribute favors to the fallen souls, including the above-mentioned women, śūdras and dvija-bandhus. Because such fallen souls cannot see anything beyond matter, the Lord condescends to enter into each and every one of the innumerable universes as the Garbhodakaśāyī Viṣṇu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahmā, the first living being in the universe, is born. Therefore, the Lord is known as the Paṅkajanābhi. The Paṅkajanābhi Lord accepts the arcā-vigraha (His transcendental form) in different elements, namely a form within the mind, a form made of wood, a form made of earth, a form made of metal, a form made of jewel, a form made of paint, a form drawn on sand, etc. All such forms of the Lord are always decorated with garlands of lotus flowers, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nondevotees always engaged in material wranglings. The meditators worship a form within the mind. Therefore, the Lord is merciful even to the women, śūdras and dvija-bandhus, provided they agree to visit the temple of worship in different forms made for them. Such temple visitors are not idolaters, as alleged by some men with a poor fund of knowledge. All the great ācāryas established such temples of worship in all places just to favor the less intelligent, and one should not pose himself as transcending the stage of temple worship while one is actually in the category of the śūdras and the women or less. One should begin to see the Lord from His lotus feet, gradually rising to the thighs, waist, chest and face. One should not try to look at the face of the Lord without being accustomed to seeing the lotus feet of the Lord. Śrīmatī Kuntī, because of her being the aunt of the Lord, did not begin to see the Lord from the lotus feet because the Lord might feel ashamed, and thus Kuntīdevī, just to save a painful situation for the Lord, began to see the Lord just above His lotus feet, i.e., from the waist of the Lord, gradually rising to the face, and then down to the lotus feet. In the round, everything there is in order.

TEXT 23

yathā hṛṣīkeśa khalena devakī

kaṁsena ruddhāticiraṁ śucārpitā

vimocitāhaṁ ca sahātmajā vibho

tvayaiva nāthena muhur vipad-gaṇāt

SYNONYMS

yathā-as it were; hṛṣīkeśa-the master of the senses; khalena-by the envious; devakī-Devakī (the mother of Śrī Kṛṣṇa); kaṁsena-by King Kaṁsa; ruddhā-imprisoned; ati-ciram-for a long time; śuca-arpitā-distressed; vimocitā-released; aham ca-also myself; saha-ātma-jā-along with my children; vibho-O great one; tvayā eva-by Your Lordship; nāthena-as the protector; muhuḥ-constantly; vipat-gaṇāt-from a series of dangers.

O Hṛṣīkeśa, master of the senses and Lord of lords, You have released Your mother, Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and me and my children from a series of constant dangers.

Devakī, the mother of Kṛṣṇa and sister of King Kaṁsa, was put into prison along with her husband, Vasudeva, because the envious King was afraid of being killed by Devakī's eighth son (Kṛṣṇa). He killed all the sons of Devakī who were born before Kṛṣṇa, but Kṛṣṇa escaped the danger of child-slaughter because He was transferred to the house of Nanda Mahārāja, Lord Kṛṣṇa's foster father. Kuntīdevī, along with her children, was also saved from a series of dangers. But Kuntīdevī was shown far more favor because Lord Kṛṣṇa did not save the other children of Devakī, whereas He saved the children of Kuntīdevī. This was done because Devakī's husband, Vasudeva, was living, whereas Kuntīdevī was a widow, and there was none to help her except Kṛṣṇa. The conclusion is that Kṛṣṇa endows more favor to a devotee who is in greater dangers. Sometimes He puts His pure devotees in such dangers because in that condition of helplessness the devotee becomes more attached to the Lord. The more the attachment is there for the Lord, the more success is there for the devotee.

TEXT 24

viṣān mahāgneḥ puruṣāda-darśanād

asat-sabhāyā vana-vāsa-kṛcchrataḥ

mṛdhe mṛdhe 'neka-mahārathāstrato

drauṇy-astrataś cāsma hare 'bhirakṣitāḥ

SYNONYMS

viṣāt-from poison; mahā-agneḥ-from the great fire; puruṣa-ada-the man-eaters; darśanāt-by combating; asat-vicious; sabhāyāḥ-assembly; vana-vāsa-exiled to the forest; kṛcchrataḥ-sufferings; mṛdhe mṛdhe-again and again in battle; aneka-many; mahā-ratha-great generals; astrataḥ-weapons; drauṇi-the son of Droṇācārya; astrataḥ-from the weapon of; ca-and; āsma-indicating past tense; hare-O my Lord; abhirakṣitāḥ-protected completely.

My dear Kṛṣṇa, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Aśvatthāmā.

The list of dangerous encounters is submitted herein. Devakī was once put into difficulty by her envious brother, otherwise she was well. But Kuntīdevī and her sons were put into one difficulty after another for years and years together. They were put into trouble by Duryodhana and his party due to the kingdom, and each and every time the sons of Kuntī were saved by the Lord. Once Bhīma was administered poison in a cake, once they were put into the house made of shellac and set afire, and once Draupadī was dragged out, and attempts were made to insult her by stripping her naked in the vicious assembly of the Kurus. The Lord saved Draupadī by supplying an immeasurable length of cloth, and Duryodhana's party failed to see her naked. Similarly, when they were exiled in the forest, Bhīma had to fight with the man-eater demon Hiḍimbā Rākṣasa, but the Lord saved him. So it was not finished there. After all these tribulations, there was the great Battle of Kurukṣetra, and Arjuna had to meet such great generals as Droṇa, Bhīṣma and Karṇa, all powerful fighters. And at last, even when everything was done away with, there was the brahmāstra released by the son of Droṇācārya to kill the child within the womb of Uttarā, and so the Lord saved the only surviving descendant of the Kurus, Mahārāja Parīkṣit.

TEXT 25

vipadaḥ santu tāḥ śaśvat

tatra tatra jagad-guro

bhavato darśanaṁ yat syād

apunar bhava-darśanam

SYNONYMS

vipadaḥ-calamities; santu-let there be; tāḥ-all; śaśvat-again and again; tatra-there; tatra-and there; jagat-guro-O Lord of the universe; bhavataḥ-Your; darśanam-meeting; yat-that which; syāt-is; apunaḥ-not again; bhava-darśanam-seeing repetition of birth and death.

I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

Generally the distressed, the needy, the intelligent and the inquisitive, who have performed some pious activities, worship or begin to worship the Lord. Others, who are thriving on misdeeds only, regardless of status, cannot approach the Supreme due to being misled by the illusory energy. Therefore, for a pious person, if there is some calamity there is no other alternative than to take shelter of the lotus feet of the Lord. Constantly remembering the lotus feet of the Lord means preparing for liberation from birth and death. Therefore, even though there are so-called calamities, they are welcome because they give us an opportunity to remember the Lord, which means liberation.

One who has taken shelter of the lotus feet of the Lord, which are accepted as the most suitable boat for crossing the ocean of nescience, can achieve liberation as easily as one leaps over the holes made by the hoofs of a calf. Such persons are meant to reside in the abode of the Lord, and they have nothing to do with a place where there is danger in every step.

This material world is certified by the Lord in the Bhagavad-gītā as a dangerous place full of calamities. Less intelligent persons prepare plans to adjust to those calamities without knowing that the nature of this place is itself full of calamities. They have no information of the abode of the Lord, which is full of bliss and without trace of calamity. The duty of the sane person, therefore, is to be undisturbed by worldly calamities, which are sure to happen in all circumstances. Suffering all sorts of unavoidable misfortunes, one should make progress in spiritual realization because that is the mission of human life. The spirit soul is transcendental to all material calamities; therefore, the so-called calamities are called false. A man may see a tiger swallowing him in a dream, and he may cry for this calamity. Actually there is no tiger and there is no suffering; it is simply a case of dreams. In the same way, all calamities of life are said to be dreams. If someone is lucky enough to get in contact with the Lord by devotional service, it is all gain. Contact with the Lord by any one of the nine devotional services is always a forward step on the path going back to Godhead.

TEXT 26

janmaiśvarya-śruta-śrībhir

edhamāna-madaḥ pumān

naivārhaty abhidhātuṁ vai

tvām akiñcana-gocaram

SYNONYMS

janma-birth; aiśvarya-opulence; śruta-education; śrībhiḥ-by the possession of beauty; edhamāna-progressively increasing; madaḥ-intoxication; pumān-the human being; na-never; eva-ever; arhati-deserves; abhidhātum-to address in feeling; vai-certainly; tvām-You; akiñcana-gocaram-one who is approached easily by the materially exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.

Being materially advanced means taking birth in an aristocratic family and possessing great wealth, an education and attractive personal beauty. All materialistic men are mad after possessing all these material opulences, and this is known as the advancement of material civilization. But the result is that by possessing all these material assets one becomes artificially puffed up, intoxicated by such temporary possessions. Consequently, such materially puffed up persons are incapable of uttering the holy name of the Lord by addressing Him feelingly, "O Govinda, O Kṛṣṇa." It is said in the śāstras that by once uttering the holy name of the Lord, the sinner gets rid of a quantity of sins that he is unable to commit. Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually the Lord's holy name has such powerful potency. But there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same holy name in great material satisfaction cannot be so sincere. A materially puffed up person may utter the holy name of the Lord occasionally, but he is incapable of uttering the name in quality. Therefore, the four principles of material advancement, namely (1) high parentage, (2) good wealth, (3) high education and (4) attractive beauty, are, so to speak, disqualifications for progress on the path of spiritual advancement. The material covering of the pure spirit soul is an external feature, as much as fever is an external feature of the unhealthy body. The general process is to decrease the degree of the fever and not to aggravate it by maltreatment. Sometimes it is seen that spiritually advanced persons become materially impoverished. This is no discouragement. On the other hand, such impoverishment is a good sign as much as the falling of temperature is a good sign. The principle of life should be to decrease the degree of material intoxication which leads one to be more and more illusioned about the aim of life. Grossly illusioned persons are quite unfit for entrance into the kingdom of God.

TEXT 27

namo 'kiñcana-vittāya

nivṛtta-guṇa-vṛttaye

ātmārāmāya śāntāya

kaivalya-pataye namaḥ

SYNONYMS

namaḥ-all obeisances unto You; akiñcana-vittāya-unto the property of the materially impoverished; nivṛtta-completely transcendental to the actions of the material modes; guṇa-material modes; vṛttaye-affection; ātma-ārāmāya-one who is self-satisfied; śāntāya-the most gentle; kaivalya-pataye-unto the master of the monists; namaḥ-bowing down.

My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.

A living being is finished as soon as there is nothing to possess. Therefore a living being cannot be, in the real sense of the term, a renouncer. A living being renounces something for gaining something more valuable. A student sacrifices his childish proclivities to gain better education. A servant gives up his job for a better job. Similarly, a devotee renounces the material world not for nothing but for something tangible in spiritual value. Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī and others gave up their worldly pomp and prosperity for the sake of the service of the Lord. They were big men in the worldly sense. The Gosvāmīs were ministers in the government service of Bengal, and Śrīla Raghunātha dāsa Gosvāmī was the son of a big zamindar of his time. But they left everything to gain something superior to what they previously possessed. The devotees are generally without material prosperity, but they have a very secret treasure-house in the lotus feet of the Lord. There is a nice story about Śrīla Sanātana Gosvāmī. He had a touchstone with him, and this stone was left in a pile of refuse. A needy man took it, but later on wondered why the valuable stone was kept in such a neglected place. He therefore asked him for the most valuable thing, and then he was given the holy name of the Lord. Akiñcana means one who has nothing to give materially. A factual devotee, or mahātmā, does not give anything material to anyone because he has already left all material assets. He can, however, deliver the supreme asset, namely the Personality of Godhead, because He is the only property of a factual devotee. The touchstone of Sanātana Gosvāmī, which was thrown in the rubbish, was not the property of the Gosvāmī, otherwise it would not have been kept in such a place. This specific example is given for the neophyte devotees just to convince them that material hankerings and spiritual advancement go ill together. Unless one is able to see everything as spiritual in relation with the Supreme Lord, one must always distinguish between spirit and matter. A spiritual master like Śrīla Sanātana Gosvāmī, although personally able to see everything as spiritual, set this example for us only because we have no such spiritual vision.

Advancement of material vision or material civilization is a great stumbling block for spiritual advancement. Such material advancement entangles the living being in the bondage of a material body followed by all sorts of material miseries. Such material advancement is called anartha, or things not wanted. Actually this is so. In the present context of material advancement one uses lipstick at a cost of fifty cents, and there are so many unwanted things which are all products of the material conception of life. By diverting attention to so many unwanted things, human energy is spoiled without achievement of spiritual realization, the prime necessity of human life. The attempt to reach the moon is another example of spoiling energy because even if the moon is reached, the problems of life will not be solved. The devotees of the Lord are called akiñcanas because they have practically no material assets. Such material assets are all products of the three modes of material nature. They foil spiritual energy, and thus the less we possess such products of material nature, the more we have a good chance for spiritual progress.

The Supreme Personality of Godhead has no direct connection with material activities. All His acts and deeds, which are exhibited even in this material world, are spiritual and without affection for the modes of material nature. In the Bhagavad-gītā the Lord says that all His acts, even His appearance and disappearance in and out of the material world, are transcendental, and one who knows this perfectly shall not take his birth again in this material world, but will go back to Godhead.

The material disease is due to hankering after and lording it over material nature. This hankering is due to an interaction of the three modes of nature, and neither the Lord nor the devotees have attachment for such false enjoyment. Therefore, the Lord and the devotees are called nivṛtta-guṇa-vṛtti. The perfect nivṛtta-guṇa-vṛtti is the Supreme Lord because He never becomes attracted by the modes of material nature, whereas the living beings have such a tendency. Some of them are entrapped by the illusory attraction of material nature.

Because the Lord is the property of the devotees, and the devotees are the property of the Lord reciprocally, the devotees are certainly transcendental to the modes of material nature. That is a natural conclusion. Such unalloyed devotees are distinct from the mixed devotees who approach the Lord for mitigation of miseries and poverty or because of inquisitiveness and speculation. The unalloyed devotees and the Lord are transcendentally attached to one another. For others, the Lord has nothing to reciprocate, and therefore He is called ātmārāma, self-satisfied. Self-satisfied as He is, He is the master of all monists who seek to merge into the existence of the Lord. Such monists merge within the personal effulgence of the Lord called the brahmajyoti, but the devotees enter into the transcendental pastimes of the Lord, which are never to be misunderstood as material.

TEXT 28

manye tvāṁ kālam īśānam

anādi-nidhanaṁ vibhum

samaṁ carantaṁ sarvatra

bhūtānāṁ yan mithaḥ kaliḥ

SYNONYMS

manye-I consider; tvām-Your Lordship; kālam-the eternal time; īśānam-the Supreme Lord; anādi-nidhanam-without beginning and end; vibhum-all-pervading; samam-equally merciful; carantam-distributing; sarvatra-everywhere; bhūtānām-of the living beings; yat mithaḥ-by intercourse; kaliḥ-dissension.

My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.

Kuntīdevī knew that Kṛṣṇa was neither her nephew nor an ordinary family member of her paternal house. She knew perfectly well that Kṛṣṇa is the primeval Lord who lives in everyone's heart as the Supersoul, Paramātmā. Another name of the Paramātmā feature of the Lord is kāla, or eternal time. Eternal time is the witness of all our actions, good and bad, and thus resultant reactions are destined by Him. It is no use saying that we do not know why and for what we are suffering. We may forget the misdeed for which we may suffer at this present moment, but we must remember that Paramātmā is our constant companion, and therefore He knows everything, past, present and future. And because the Paramātmā feature of Lord Kṛṣṇa destines all actions and reactions, He is the supreme controller also. Without His sanction not a blade of grass can move. The living beings are given as much freedom as they deserve, and misuse of that freedom is the cause of suffering. The devotees of the Lord do not misuse their freedom, and therefore they are the good sons of the Lord. Others, who misuse freedom, are put into miseries destined by the eternal kāla. The kāla offers the conditioned souls both happiness and miseries. It is all predestined by eternal time. As we have miseries uncalled-for, so we may have happiness also without being asked, for they are all predestined by kāla. No one is therefore either an enemy or friend of the Lord. Everyone is suffering and enjoying the result of his own destiny. This destiny is made by the living beings in course of social intercourse. Everyone here wants to lord it over the material nature, and thus everyone creates his own destiny under the supervision of the Supreme Lord. He is all-pervading and therefore He can see everyone's activities. And because the Lord has no beginning or end, He is known also as the eternal time, kāla.

TEXT 29

na veda kaścid bhagavaṁś cikīrṣitaṁ

tavehamānasya nṛṇāṁ viḍambanam

na yasya kaścid dayito 'sti karhicid

dveṣyaś ca yasmin viṣamā matir nṛṇām

SYNONYMS

na-does not; veda-know; kaścit-anyone; bhagavan-O Lord; cikīrṣitam-pastimes; tava-Your; īhamānasya-like the worldly men; nṛṇām-of the people in general; viḍambanam-misleading; na-never; yasya-His; kaścit-anyone; dayitaḥ-object of specific favor; asti-there is; karhicit-anywhere; dveṣyaḥ-object of envy; ca-and; yasmin-unto Him; viṣamā-partiality; matiḥ-conception; nṛṇām-of the people.

O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial.

The Lord's mercy upon the fallen souls is equally distributed. He has no one as the specific object of hostility. The very conception of the Personality of Godhead as a human being is misleading. His pastimes appear to be exactly like a human being's, but actually they are transcendental and without any tinge of material contamination. He is undoubtedly known as partial to His pure devotees, but in fact He is never partial, as much as the sun is never partial to anyone. By utilizing the sun rays, sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are enough sun rays before him. Darkness and light are two opposite conceptions, but this does not mean that the sun is partial in distributing its rays. The sun rays are open to everyone, but the capacities of the receptacles differ. Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him. Suffering and needy men, inquisitive persons or philosophers make temporary connections with the Lord to serve a particular purpose. When the purpose is served, there is no more relation with the Lord. A suffering man, if he is pious at all, prays to the Lord for his recovery. But as soon as the recovery is over, in most cases the suffering man no longer cares to keep any connection with the Lord. The mercy of the Lord is open for him, but he is reluctant to receive it. That is the difference between a pure devotee and a mixed devotee. Those who are completely against the service of the Lord are considered to be in abject darkness, those who ask for the Lord's favor only at the time of necessity are partial recipients of the mercy of the Lord, and those who are cent percent engaged in the service of the Lord are full recipients of the mercy of the Lord. Such partiality in receiving the Lord's mercy is relative to the recipient, and it is not due to the partiality of the all-merciful Lord.

When the Lord descends on this material world by His all-merciful energy, He plays like a human being, and therefore it appears that the Lord is partial to His devotees only, but that is not a fact. Despite such apparent manifestation of partiality, His mercy is equally distributed. In the Battlefield of Kurukṣetra all persons who died in the fight before the presence of the Lord got salvation without the necessary qualifications because death before the presence of the Lord purifies the passing soul from the effects of all sins, and therefore the dying man gets a place somewhere in the transcendental abode. Somehow or other if someone puts himself open in the sun rays, he is sure to get the requisite benefit both by heat and by ultraviolet rays. Therefore, the conclusion is that the Lord is never partial. It is wrong for the people in general to think of Him as partial.

TEXT 30

janma karma ca viśvātmann

ajasyākartur ātmanaḥ

tiryaṅ-nṝṣiṣu yādaḥsu

tad atyanta-viḍambanam

SYNONYMS

janma-birth; karma-activity; ca-and; viśva-ātman-O soul of the universe; ajasya-of the unborn; akartuḥ-of the inactive; ātmanaḥ-of the vital energy; tiryak-animal; nṛ-human being; ṛṣiṣu-in the sages; yādaḥsu-in the water; tat-that; atyanta-veritable; viḍambanam-bewildering.

Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.

The transcendental pastimes of the Lord are not only bewildering but also apparently contradictory. In other words, they are all inconceivable to the limited thinking power of the human being. The Lord is the all-prevailing Supersoul of all existence, and yet He appears in the form of a boar amongst the animals, in the form of a human being as Rāma, Kṛṣṇa, etc., in the form of a ṛṣi like Nārāyaṇa, and in the form of an aquatic like a fish. Yet it is said that He is unborn, and He has nothing to do. In the śruti mantra it is said that the Supreme Brahman has nothing to do. No one is equal to or greater than Him. He has manifold energies, and everything is performed by Him perfectly by automatic knowledge, strength and activity. All these statements prove without any question that the Lord's activities, forms and deeds are all inconceivable to our limited thinking power, and because He is inconceivably powerful, everything is possible in Him. Therefore no one can calculate Him exactly; every action of the Lord is bewildering to the common man. He cannot be understood by the Vedic knowledge, but He can be easily understood by the pure devotees because they are intimately related with Him. The devotees therefore know that although He appears amongst the animals, He is not an animal, nor a man, nor a ṛṣi, nor a fish. He is eternally the Supreme Lord, in all circumstances.

TEXT 31

gopy ādade tvayi kṛtāgasi dāma tāvad

yā te daśāśru-kalilāñjana-sambhramākṣam

vaktraṁ ninīya bhaya-bhāvanayā sthitasya

sā māṁ vimohayati bhīr api yad bibheti

SYNONYMS

gopī-the cowherd lady (Yaśodā); ādade-took up; tvayi-on Your; kṛtāgasi-creating disturbances (by breaking the butter pot); dāma-rope; tāvat-at that time; yā-that which; te-Your; daśā-situation; aśru-kalila-overflooded with tears; añjana-ointment; sambhrama-perturbed; akṣam-eyes; vaktram-face; ninīya-downwards; bhaya-bhāvanayā-by thoughts of fear; sthitasya-of the situation; sā-that; mām-me; vimohayati-bewilders; bhīḥ api-even fear personified; yat-whom; bibheti-is afraid.

My dear Kṛṣṇa, Yaśodā took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.

Here is another explanation of the bewilderment created by the pastimes of the Supreme Lord. The Supreme Lord is the Supreme in all circumstances, as already explained. Here is a specific example of the Lord's being the Supreme and at the same time a plaything in the presence of His pure devotee. The Lord's pure devotee renders service unto the Lord out of unalloyed love only, and while discharging such devotional service the pure devotee forgets the position of the Supreme Lord. The Supreme Lord also accepts the loving service of His devotees more relishably when the service is rendered spontaneously out of pure affection, without anything of reverential admiration. Generally the Lord is worshiped by the devotees in a reverential attitude, but the Lord is meticulously pleased when the devotee, out of pure affection and love, considers the Lord to be less important than himself. The Lord's pastimes in the original abode of Goloka Vṛndāvana are exchanged in that spirit. The friends of Kṛṣṇa consider Him one of them. They do not consider Him to be of reverential importance. The parents of the Lord (who are all pure devotees) consider Him a child only. The Lord accepts the chastisements of the parents more cheerfully than the prayers of the Vedic hymns. Similarly, He accepts the reproaches of His fiancees more palatably than the Vedic hymns. When Lord Kṛṣṇa was present in this material world to manifest His eternal pastimes of the transcendental realm of Goloka Vṛndāvana as an attraction for the people in general, He displayed a unique picture of subordination before His foster mother, Yaśodā. The Lord, in His naturally childish playful activities, used to spoil the stocked butter of mother Yaśodā by breaking the pots and distributing the contents to His friends and playmates, including the celebrated monkeys of Vṛndāvana, who took advantage of the Lord's munificence. Mother Yaśodā saw this, and out of her pure love she wanted to make a show of punishment for her transcendental child. She took a rope and threatened the Lord that she would tie Him up, as is generally done in the ordinary household. Seeing the rope in the hands of mother Yaśodā, the Lord bowed down His head and began to weep just like a child, and tears rolled down His cheeks, washing off the black ointment smeared about His beautiful eyes. This picture of the Lord is adored by Kuntīdevī because she is conscious of the Lord's supreme position. He is feared often by fear personified, yet He is afraid of His mother, who wanted to punish Him just in an ordinary manner. Kuntī was conscious of the exalted position of Kṛṣṇa, whereas Yaśodā was not. Therefore Yaśodā's position was more exalted than Kuntī's. Mother Yaśodā got the Lord as her child, and the Lord made her forget altogether that her child was the Lord Himself. If mother Yaśodā had been conscious of the exalted position of the Lord, she would certainly have hesitated to punish the Lord. But she was made to forget this situation because the Lord wanted to make a complete gesture of childishness before the affectionate Yaśodā. This exchange of love between the mother and the son was performed in a natural way, and Kuntī, remembering the scene, was bewildered, and she could do nothing but praise the transcendental filial love. Indirectly mother Yaśodā is praised for her unique position of love, for she could control even the all-powerful Lord as her beloved child.

TEXT 32

kecid āhur ajaṁ jātaṁ

puṇya-ślokasya kīrtaye

yadoḥ priyasyānvavāye

malayasyeva candanam

SYNONYMS

kecit-someone; āhuḥ-says; ajam-the unborn; jātam-being born; puṇya-ślokasya-of the great pious king; kīrtaye-for glorifying; yadoḥ-of King Yadu; priyasya-of the dear; anvavāye-in the family of; malayasya-Malaya hills; iva-as; candanam-sandalwood.

Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please King Yadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills.

Because the Lord's appearance in this material world is bewildering, there are different opinions about the birth of the Unborn. In the Bhagavad-gītā the Lord says that He takes His birth in the material world, although He is the Lord of all creations and He is unborn. So there cannot be any denial of the birth of the Unborn because He Himself establishes the truth. But still there are different opinions as to why He takes His birth. That is also declared in the Bhagavad-gītā. He appears by His own internal potency to reestablish the principles of religion and to protect the pious and to annihilate the impious. That is the mission of the appearance of the Unborn. Still, it is said that the Lord is there to glorify the pious King Yudhiṣṭhira. Lord Śrī Kṛṣṇa certainly wanted to establish the kingdom of the Pāṇḍavas for the good of all in the world. When there is a pious king ruling over the world, the people are happy. When the ruler is impious, the people are unhappy. In the age of Kali in most cases the rulers are impious, and therefore the citizens are also continuously unhappy. But in the case of democracy, the impious citizens themselves elect their representative to rule over them, and therefore they cannot blame anyone for their unhappiness. Mahārāja Nala was also celebrated as a great pious king, but he had no connection with Lord Kṛṣṇa. Therefore Mahārāja Yudhiṣṭhira is meant here to be glorified by Lord Kṛṣṇa. He had also glorified King Yadu, having taken His birth in the family. He is known as Yādava, Yaduvīra, Yadunandana, etc., although the Lord is always independent of such obligation. He is just like the sandalwood that grows in the Malaya hills. Trees can grow anywhere and everywhere, yet because the sandalwood trees grow mostly in the area of the Malaya hills, the name sandalwood and the Malaya hills are interrelated. Therefore, the conclusion is that the Lord is ever unborn like the sun, and yet He appears as the sun rises on the eastern horizon. As the sun is never the sun of the eastern horizon, so the Lord is no one's son, but He is the father of everything that be.

TEXT 33

apare vasudevasya

devakyāṁ yācito 'bhyagāt

ajas tvam asya kṣemāya

vadhāya ca sura-dviṣām

SYNONYMS

apare-others; vasudevasya-of Vasudeva; devakyām-of Devakī; yācitaḥ-being prayed for; abhyagāt-took birth; ajaḥ-unborn; tvam-You are; asya-of him; kṣemāya-for the good; vadhāya-for the purpose of killing; ca-and; sura-dviṣām-of those who are envious of the demigods.

Others say that since both Vasudeva and Devakī prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods.

It is also said that Vasudeva and Devakī, in their previous birth as Sutapā and Pṛśni, underwent a severe type of penance to get the Lord as their son, and as a result of such austerities the Lord appeared as their son. It is already declared in the Bhagavad-gītā that the Lord appears for the welfare of all people of the world and to vanquish the asuras, or the materialistic atheists.

TEXT 34

bhārāvatāraṇāyānye

bhuvo nāva ivodadhau

sīdantyā bhūri-bhāreṇa

jāto hy ātma-bhuvārthitaḥ

SYNONYMS

bhāra-avatāraṇāya-just to reduce the burden to the world; anye-others; bhuvaḥ-of the world; nāvaḥ-boat; iva-like; udadhau-on the sea; sīdantyāḥ-aggrieved; bhūri-extremely; bhāreṇa-by the burden; jātaḥ-You were born; hi-certainly; ātma-bhuvā-by Brahmā; arthitaḥ-being prayed for.

Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahmā, who is Your son, prayed for You, and so You have appeared to diminish the trouble.

Brahmā, or the first living being born just after the creation, is the direct son of Nārāyaṇa. Nārāyaṇa, as Garbhodakaśāyī Viṣṇu, first of all entered the material universe. Without spiritual contact, matter cannot create. This principle was followed from the very beginning of the creation. The Supreme Spirit entered the universe, and the first living being, Brahmā, was born on a lotus flower grown out of the transcendental abdomen of Viṣṇu. Viṣṇu is therefore known as Padmanābha. Brahmā is known as ātma-bhū because he was begotten directly from the father without any contact of mother Lakṣmījī. Lakṣmījī was present near Nārāyaṇa, engaged in the service of the Lord, and still, without contact with Lakṣmījī, Nārāyaṇa begot Brahmā. That is the omnipotency of the Lord. One who foolishly considers Nārāyaṇa like other living beings should take a lesson from this. Nārāyaṇa is not an ordinary living being. He is the Personality of Godhead Himself, and He has all the potencies of all the senses in all parts of His transcendental body. An ordinary living being begets a child by sexual intercourse, and he has no other means to beget a child other than the one designed for him. But Nārāyaṇa, being omnipotent, is not bound to any condition of energy. He is complete and independent to do anything and everything by His various potencies, very easily and perfectly. Brahmā is therefore directly the son of the father and was not put into the womb of a mother. Therefore he is known as ātma-bhū. This Brahmā is in charge of further creations in the universe, secondarily reflected by the potency of the Omnipotent. Within the halo of the universe there is a transcendental planet known as Śvetadvīpa, which is the abode of the Kṣīrodakaśāyī Viṣṇu, the Paramātmā feature of the Supreme Lord. Whenever there is trouble in the universe that cannot be solved by the administrative demigods, they approach Brahmājī for a solution, and if it is not to be solved even by Brahmājī, then Brahmājī consults and prays to the Kṣīrodakaśāyī Viṣṇu for an incarnation and solution to the problems. Such a problem arose when Kaṁsa and others were ruling over the earth and the earth became too much overburdened by the misdeeds of the asuras. Brahmājī, along with other demigods, prayed at the shore of the Kṣīrodaka Ocean, and they were advised of the descent of Kṛṣṇa as the son of Vasudeva and Devakī. So some people say that the Lord appeared because of the prayers of Brahmājī.

TEXT 35

bhave 'smin kliśyamānānām

avidyā-kāma-karmabhiḥ

śravaṇa-smaraṇārhāṇi

kariṣyann iti kecana

SYNONYMS

bhave-in the material creation; asmin-this; kliśyamānānām-of those who are suffering from; avidyā-nescience; kāma-desire; karmabhiḥ-by execution of fruitive work; śravaṇa-hearing; smaraṇa-remembering; arhāṇi-worshiping; kariṣyan-may perform; iti-thus; kecana-others.

And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.

In the Śrīmad Bhagavad-gītā the Lord asserts that He appears in every millennium just to reestablish the way of religion. The way of religion is made by the Supreme Lord. No one can manufacture a new path of religion, as is the fashion for certain ambitious persons. The factual way of religion is to accept the Lord as the supreme authority and thus render service unto Him in spontaneous love. A living being cannot help but render service because he is constitutionally made for that purpose. The only function of the living being is to render service to the Lord. The Lord is great, and living beings are subordinate to Him. Therefore, the duty of the living being is just to serve Him only. Unfortunately the illusioned living beings, out of misunderstanding only, become servants of the senses by material desire. This desire is called avidyā, or nescience. And out of such desire the living being makes different plans for material enjoyment centered about a perverted sex life. He therefore becomes entangled in the chain of birth and death by transmigrating into different bodies on different planets under the direction of the Supreme Lord. Unless, therefore, one is beyond the boundary of this nescience, one cannot get free from the threefold miseries of material life. That is the law of nature.

The Lord, however, out of His causeless mercy, because He is more merciful to the suffering living beings than they can expect, appears before them and renovates the principles of devotional service comprised of hearing, chanting, remembering, serving, worshiping, praying, cooperating and surrendering unto Him. Adoption of all the above-mentioned items, or any one of them, can help a conditioned soul get out of the tangle of nescience and thus become liberated from all material sufferings created by the living being illusioned by the external energy. This particular type of mercy is bestowed upon the living being by the Lord in the form of Lord Śrī Caitanya Mahāprabhu.

TEXT 36

śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ

smaranti nandanti tavehitaṁ janāḥ

ta eva paśyanty acireṇa tāvakaṁ

bhava-pravāhoparamaṁ padāmbujam

SYNONYMS

śṛṇvanti-hear; gāyanti-chant; gṛṇanti-take; abhīkṣṇaśaḥ-continuously; smaranti-remember; nandanti-take pleasure; tava-Your; īhitam-activities; janāḥ-people in general; te-they; eva-certainly; paśyanti-can see; acireṇa-very soon; tāvakam-Your; bhava-pravāha-the current of rebirth; uparamam-cessation; pada-ambujam-lotus feet.

O Kṛṣṇa, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.

The Supreme Lord Śrī Kṛṣṇa cannot be seen by our present conditional vision. In order to see Him, one has to change his present vision by developing a different condition of life full of spontaneous love of Godhead. When Śrī Kṛṣṇa was personally present on the face of the globe, not everyone could see Him as the Supreme Personality of Godhead. Materialists like Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, Jarāsandha and Śiśupāla, were highly qualified personalities by acquisition of material assets, but they were unable to appreciate the presence of the Lord. Therefore, even though the Lord may be present before our eyes, it is not possible to see Him unless we have the necessary vision. This necessary qualification is developed by the process of devotional service only, beginning with hearing about the Lord from the right sources. The Bhagavad-gītā is one of the popular literatures which are generally heard, chanted, repeated, etc., by the people in general, but in spite of such hearing, etc., sometimes it is experienced that the performer of such devotional service does not see the Lord eye to eye. The reason is that the first item, śravaṇa, is very important. If hearing is from the right sources, it acts very quickly. Generally people hear from unauthorized persons. Such unauthorized persons may be very learned by academic qualifications, but because they do not follow the principles of devotional service, hearing from them becomes a sheer waste of time. Sometimes the texts are interpreted fashionably to suit their own purposes. Therefore, first one should select a competent and bona fide speaker and then hear from him. When the hearing process is perfect and complete, the other processes become automatically perfect in their own way.

There are different transcendental activities of the Lord, and each and every one of them is competent to bestow the desired result, provided the hearing process is perfect. In the Bhāgavatam the activities of the Lord begin from His dealings with the Pāṇḍavas. There are many other pastimes of the Lord in connection with His dealings with the asuras and others. And in the Tenth Canto the sublime dealings with His conjugal associates, the gopīs, as well as with His married wives at Dvārakā are mentioned. Since the Lord is absolute, there is no difference in the transcendental nature of each and every dealing of the Lord. But sometimes people, in an unauthorized hearing process, take more interest in hearing about His dealings with the gopīs. Such an inclination indicates the lusty feelings of the hearer, so a bona fide speaker of the dealings of the Lord never indulges in such hearings. One must hear about the Lord from the very beginning, as in the Śrīmad-Bhāgavatam or any other scriptures, and that will help the hearer attain perfection by progressive development. One should not, therefore, consider that His dealings with the Pāṇḍavas are less important than His dealings with the gopīs. We must always remember that the Lord is always transcendental to all mundane attachment. In all the above-mentioned dealings of the Lord, He is the hero in all circumstances, and hearing about Him or about His devotees or combatants is conducive to spiritual life. It is said that the Vedas and Purāṇas, etc., are all made to revive our lost relation with Him. Hearing of all these scriptures is essential.

TEXT 37

apy adya nas tvaṁ sva-kṛtehita prabho

jihāsasi svit suhṛdo 'nujīvinaḥ

yeṣāṁ na cānyad bhavataḥ padāmbujāt

parāyaṇaṁ rājasu yojitāṁhasām

SYNONYMS

api-if; adya-today; naḥ-us; tvam-You; sva-kṛta-self-executed; īhita-all duties; prabho-O my Lord; jihāsasi-giving up; svit-possibly; suhṛdaḥ-intimate friends; anujīvinaḥ-living at the mercy of; yeṣām-of whom; na-nor; ca-and; anyat-anyone else; bhavataḥ-Your; pada-ambujāt-from the lotus feet; parāyaṇam-dependent; rājasu-unto the kings; yojita-engaged in; aṁhasām-enmity.

O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us?

The Pāṇḍavas are most fortunate because with all good luck they were entirely dependent on the mercy of the Lord. In the material world, to be dependent on the mercy of someone else is the utmost sign of misfortune, but in the case of our transcendental relation with the Lord, it is the most fortunate case when we can live completely dependent on Him. The material disease is due to thinking of becoming independent of everything. But the cruel material nature does not allow us to become independent. The false attempt to become independent of the stringent laws of nature is known as material advancement of experimental knowledge. The whole material world is moving on this false attempt of becoming independent of the laws of nature. Beginning from Rāvaṇa, who wanted to prepare a direct staircase to the planets of heaven, down to the present age, they are trying to overcome the laws of nature. They are trying now to approach distant planetary systems by electronic mechanical power. But the highest goal of human civilization is to work hard under the guidance of the Lord and become completely dependent on Him. The highest achievement of perfect civilization is to work with valor but at the same time depend completely on the Lord. The Pāṇḍavas were the ideal executors of this standard of civilization. Undoubtedly they were completely dependent on the good will of Lord Śrī Kṛṣṇa, but they were not idle parasites of the Lord. They were all highly qualified both by personal character and by physical activities. Still they always looked for the mercy of the Lord because they knew that every living being is dependent by constitutional position. The perfection of life is, therefore, to become dependent on the will of the Lord, instead of becoming falsely independent in the material world. Those who try to become falsely independent of the Lord are called anātha, or without any guardian, whereas those who are completely dependent on the will of the Lord are called sanātha, or those having someone to protect them. Therefore we must try to be sanātha so that we can always be protected from the unfavorable condition of material existence. By the deluding power of the external material nature we forget that the material condition of life is the most undesirable perplexity. The Bhagavad-gītā therefore directs us (7.19) that after many, many births one fortunate person becomes aware of the fact that Vāsudeva is all in all and that the best way of leading one's life is to surrender unto Him completely. That is the sign of a mahātmā. All the members of the Pāṇḍava family were mahātmās in household life. Mahārāja Yudhiṣṭhira was the head of these mahātmās, and Queen Kuntīdevī was the mother. The lessons of the Bhagavad-gītā and all the Purāṇas, specifically the Bhāgavata Purāṇa, are therefore inevitably connected with the history of the Pāṇḍava mahātmās. For them, separation from the Lord was just like the separation of a fish from water. Śrīmatī Kuntīdevī, therefore, felt such separation like a thunderbolt, and the whole prayer of the Queen is to try to persuade the Lord to stay with them. After the Battle of Kurukṣetra, although the inimical kings were killed, their sons and grandsons were still there to deal with the Pāṇḍavas. It is not only the Pāṇḍavas who were put into the condition of enmity, but all of us are always in such a condition, and the best way of living is to become completely dependent on the will of the Lord and thereby overcome all difficulties of material existence.

TEXT 38

ke vayaṁ nāma-rūpābhyāṁ

yadubhiḥ saha pāṇḍavāḥ

bhavato 'darśanaṁ yarhi

hṛṣīkāṇām iveśituḥ

SYNONYMS

ke-who are; vayam-we; nāma-rūpābhyām-without fame and ability; yadubhiḥ-with the Yadus; saha-along with; pāṇḍavāḥ-and the Pāṇḍavas; bhavataḥ-Your; adarśanam-absence; yarhi-as if; hṛṣīkāṇām-of the senses; iva-like; īśituḥ-of the living being.

As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pāṇḍavas and Yadus, will end at once.

Kuntīdevī is quite aware that the existence of the Pāṇḍavas is due to Śrī Kṛṣṇa only. The Pāṇḍavas are undoubtedly well established in name and fame and are guided by the great King Yudhiṣṭhira, who is morality personified, and the Yadus are undoubtedly great allies, but without the guidance of Lord Kṛṣṇa all of them are nonentities, as much as the senses of the body are useless without the guidance of consciousness. No one should be proud of his prestige, power and fame without being guided by the favor of the Supreme Lord. The living beings are always dependent, and the ultimate dependable object is the Lord Himself. We may, therefore, invent by our advancement of material knowledge all sorts of counteracting material resources, but without being guided by the Lord all such inventions end in fiasco, however strong and stout the reactionary elements may be.

TEXT 39

neyaṁ śobhiṣyate tatra

yathedānīṁ gadādhara

tvat-padair aṅkitā bhāti

sva-lakṣaṇa-vilakṣitaiḥ

SYNONYMS

na-not; iyam-this land of our kingdom; śobhiṣyate-will appear beautiful; tatra-then; yathā-as it is now; idānīm-how; gadādhara-O Kṛṣṇa; tvat-Your; padaiḥ-by the feet; aṅkitā-marked; bhāti-is dazzling; sva-lakṣaṇa-Your own marks; vilakṣitaiḥ-by the impressions.

O Gadādhara [Kṛṣṇa], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so.

There are certain particular marks on the feet of the Lord which distinguish the Lord from others. The marks of a flag, thunderbolt, and instrument to drive an elephant, umbrella, lotus, disc, etc., are on the bottom of the Lord's feet. These marks are impressed upon the soft dust of the land where the Lord traverses. The land of Hastināpura was thus marked while Lord Śrī Kṛṣṇa was there with the Pāṇḍavas, and the kingdom of the Pāṇḍavas thus flourished by such auspicious signs. Kuntīdevī pointed out these distinguished features and was afraid of ill luck in the absence of the Lord.

TEXT 40

ime jana-padāḥ svṛddhāḥ

supakvauṣadhi-vīrudhaḥ

vanādri-nady-udanvanto

hy edhante tava vīkṣitaiḥ

SYNONYMS

ime-all these; jana-padāḥ-cities and towns; svṛddhāḥ-flourished; supakva-nature; auṣadhi-herbs; vīrudhaḥ-vegetables; vana-forests; adri-hills; nadī-rivers; udanvantaḥ-seas; hi-certainly; edhante-increasing; tava-by You; vīkṣitaiḥ-seen.

All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them.

Human prosperity flourishes by natural gifts and not by gigantic industrial enterprises. The gigantic industrial enterprises are products of a godless civilization, and they cause the destruction of the noble aims of human life. The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction of the people in general, although a few only can live lavishly by exploitation. The natural gifts such as grains and vegetables, fruits, rivers, the hills of jewels and minerals, and the seas full of pearls are supplied by the order of the Supreme, and as He desires, material nature produces them in abundance or restricts them at times. The natural law is that the human being may take advantage of these godly gifts by nature and satisfactorily flourish on them without being captivated by the exploitative motive of lording it over material nature. The more we attempt to exploit material nature according to our whims of enjoyment, the more we shall become entrapped by the reaction of such exploitative attempts. If we have sufficient grains, fruits, vegetables and herbs, then what is the necessity of running a slaughterhouse and killing poor animals? A man need not kill an animal if he has sufficient grains and vegetables to eat. The flow of river waters fertilizes the fields, and there is more than what we need. Minerals are produced in the hills, and the jewels in the ocean. If the human civilization has sufficient grains, minerals, jewels, water, milk, etc., then why should it hanker after terrible industrial enterprises at the cost of the labor of some unfortunate men? But all these natural gifts are dependent on the mercy of the Lord. What we need, therefore, is to be obedient to the laws of the Lord and achieve the perfection of human life by devotional service. The indications by Kuntīdevī are just to the point. She desires that God's mercy be bestowed upon them so that natural prosperity be maintained by His grace.

TEXT 41

atha viśveśa viśvātman

viśva-mūrte sva-keṣu me

sneha-pāśam imaṁ chindhi

dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu

SYNONYMS

atha-therefore; viśva-īśa-O Lord of the universe; viśva-ātman-O soul of the universe; viśva-mūrte-O personality of the universal form; sva-keṣu-unto my own kinsmen; me-my; sneha-pāśam-tie of affection; imam-this; chindhi-cut off; dṛḍham-deep; pāṇḍuṣu-for the Pāṇḍavas; vṛṣṇiṣu-for the Vṛṣṇis also.

O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pāṇḍavas and the Vṛṣṇis.

A pure devotee of the Lord is ashamed to ask anything in self-interest from the Lord. But the householders are sometimes obliged to ask favors from the Lord, being bound by the tie of family affection. Śrīmatī Kuntīdevī was conscious of this fact, and therefore she prayed to the Lord to cut off the affectionate tie from her own kinsmen, the Pāṇḍavas and the Vṛṣṇis. The Pāṇḍavas are her own sons, and the Vṛṣṇis are the members of her paternal family. Kṛṣṇa was equally related to both the families. Both the families required the Lord's help because both were dependent devotees of the Lord. Śrīmatī Kuntīdevī wished Śrī Kṛṣṇa to remain with her sons the Pāṇḍavas, but by His doing so her paternal house would be bereft of the benefit. All these partialities troubled the mind of Kuntī, and therefore she desired to cut off the affectionate tie.

A pure devotee cuts off the limited ties of affection for his family and widens his activities of devotional service for all forgotten souls. The typical example is the band of six Gosvāmīs, who followed the path of Lord Caitanya. All of them belonged to the most enlightened and cultured rich families of the higher castes, but for the benefit of the mass of population they left their comfortable homes and became mendicants. To cut off all family affection means to broaden the field of activities. Without doing this, no one can be qualified as a brāhmaṇa, a king, a public leader or a devotee of the Lord. The Personality of Godhead, as an ideal king, showed this by example. Śrī Rāmacandra cut off the tie of affection for His beloved wife to manifest the qualities of an ideal king.

Such personalities as a brāhmaṇa, a devotee, a king or a public leader must be very broadminded in discharging their respective duties. Śrīmatī Kuntīdevī was conscious of this fact, and being weak she prayed to be free from such bondage of family affection. The Lord is addressed as the Lord of the universe, or the Lord of the universal mind, indicating His all-powerful ability to cut the hard knot of family affection. Therefore, it is sometimes experienced that the Lord, out of His special affinity towards a weak devotee, breaks the family affection by force of circumstances arranged by His all-powerful energy. By doing so He causes the devotee to become completely dependent on Him and thus clears the path for his going back to Godhead.

TEXT 42

tvayi me 'nanya-viṣayā

matir madhu-pate 'sakṛt

ratim udvahatād addhā

gaṅgevaugham udanvati

SYNONYMS

tvayi-unto You; me-my; ananya-viṣayā-unalloyed; matiḥ-attention; madhu-pate-O Lord of Madhu; asakṛt-continuously; ratim-attraction; udvahatāt-may overflow; addhā-directly; gaṅgā-the Ganges; iva-like; ogham-flows; udanvati-down to the sea.

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.

Perfection of pure devotional service is attained when all attention is diverted towards the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, feelings of attraction, etc., cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.

In the Bhagavad-gītā we can see that Arjuna desired not to fight with his brothers and relations just to satisfy his own personal desires. But when he heard the message of the Lord, Śrīmad Bhagavad-gītā, he changed his decision and served the Lord. And for his doing so, he became a famous devotee of the Lord, for it is declared in all the scriptures that Arjuna attained spiritual perfection by devotional service to the Lord in friendship. The fighting was there, the friendship was there, Arjuna was there, and Kṛṣṇa was there, but Arjuna became a different person by devotional service. Therefore, the prayers of Kuntī also indicate the same categorical changes in activities. Śrīmatī Kuntī wanted to serve the Lord without diversion, and that was her prayer. This unalloyed devotion is the ultimate goal of life. Our attention is usually diverted to the service of something which is nongodly or not in the program of the Lord. When the program is changed into the service of the Lord, that is to say when the senses are purified in relation with the service of the Lord, it is called pure unalloyed devotional service. Śrīmatī Kuntīdevī wanted that perfection and prayed for it from the Lord.

Her affection for the Pāṇḍavas and the Vṛṣṇis is not out of the range of devotional service because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntīdevī for the Pāṇḍavas and the Vṛṣṇis was due to family relation. This tie of affection in terms of material relation is the relation of māyā because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntīdevī wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom. This relation of the soul to the soul can be established by the via medium of the relation with the Supersoul. Seeing in the darkness is not seeing. But seeing by the light of the sun means to see the sun and everything else which was unseen in the darkness. That is the way of devotional service.

TEXT 43

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-

rājanya-vaṁśa-dahanānapavarga-vīrya

govinda go-dvija-surārti-harāvatāra

yogeśvarākhila-guro bhagavan namas te

SYNONYMS

śrī-kṛṣṇa-O Śrī Kṛṣṇa; kṛṣṇa-sakha-O friend of Arjuna; vṛṣṇi-of descendants of Vṛṣṇi; ṛṣabha-O chief; avani-the earth; dhruk-rebellious; rājanya-vaṁśa-dynasties of the kings; dahana-O annihilator; anapavarga-without deterioration of; vīrya-prowess; govinda-O proprietor of Golokadhāma; go-of the cows; dvija-the brāhmaṇas; sura-the demigods; arti-hara-to relieve distress; avatāra-O Lord who descends; yoga-īśvara-O master of all mystic powers; akhila-universal; guro-O preceptor; bhagavan-O possessor of all opulences; namaḥ te-respectful obeisances unto You.

O Kṛṣṇa, O friend of Arjuna, O chief amongst the descendants of Vṛṣṇi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṇas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.

A summary of the Supreme Lord Śrī Kṛṣṇa is made herein by Śrīmatī Kuntīdevī. The almighty Lord has His eternal transcendental abode where He is engaged in keeping surabhi cows. He is served by hundreds and thousands of goddesses of fortune. He descends on the material world to reclaim His devotees and to annihilate the disturbing elements in groups of political parties and kings who are supposed to be in charge of administration work. He creates, maintains and annihilates by His unlimited energies, and still He is always full with prowess and does not deteriorate in potency. The cows, the brāhmaṇas and the devotees of the Lord are all objects of His special attention because they are very important factors for the general welfare of living beings.

TEXT 44

sūta uvāca

pṛthayetthaṁ kala-padaiḥ

pariṇūtākhilodayaḥ

mandaṁ jahāsa vaikuṇṭho

mohayann iva māyayā

SYNONYMS

sūtaḥ uvāca-Sūta said; pṛthayā-by Pṛthā (Kuntī); ittham-this; kala-padaiḥ-by chosen words; pariṇūta-being worshiped; akhila-universal; udayaḥ-glories; mandam-mildly; jahāsa-smiled; vaikuṇṭhaḥ-the Lord; mohayan-captivating; iva-like; māyayā-His mystic power.

Sūta Gosvāmī said: The Lord, thus hearing the prayers of Kuntīdevī, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power.

Anything that is enchanting in the world is said to be a representation of the Lord. The conditioned souls, who are engaged in trying to lord it over the material world, are also enchanted by His mystic powers, but His devotees are enchanted in a different way by the glories of the Lord, and His merciful blessings are upon them. His energy is displayed in different ways, as electrical energy works in manifold capacities. Śrīmatī Kuntīdevī has prayed to the Lord just to enunciate a fragment of His glories. All His devotees worship Him in that way, by chosen words, and therefore the Lord is known as Uttamaśloka. No amount of chosen words is sufficient to enumerate the Lord's glory, and yet He is satisfied by such prayers as the father is satisfied even by the broken linguistic attempts of the growing child. The word māyā is used both in the sense of delusion and mercy. Herein the word māyā is used in the sense of the Lord's mercy upon Kuntīdevī.

TEXT 45

tāṁ bāḍham ity upāmantrya

praviśya gajasāhvayam

striyaś ca sva-puraṁ yāsyan

premṇā rājñā nivāritaḥ

SYNONYMS

tām-all those; bāḍham-accepted; iti-thus; upāmantrya-subsequently informed; praviśya-entering; gajasāhvayam-the palace of Hastināpura; striyaḥ ca-other ladies; sva-puram-own residence; yāsyan-while starting for; premṇā-with love; rājñā-by the King; nivāritaḥ-stopped.

Thus accepting the prayers of Śrīmatī Kuntīdevī, the Lord subsequently informed other ladies of His departure by entering the palace of Hastināpura. But upon preparing to leave, He was stopped by King Yudhiṣṭhira, who implored Him lovingly.

No one could make Lord Kṛṣṇa stay at Hastināpura when He decided to start for Dvārakā, but the simple request of King Yudhiṣṭhira that the Lord remain there for a few days more was immediately effective. This signifies that the power of King Yudhiṣṭhira was loving affection, which the Lord could not deny. The almighty God is thus conquered only by loving service and nothing else. He is fully independent in all His dealings, but He voluntarily accepts obligations by the loving affection of His pure devotees.

TEXT 46

vyāsādyair īśvarehājñaiḥ

kṛṣṇenādbhuta-karmaṇā

prabodhito 'pītihāsair

nābudhyata śucārpitaḥ

SYNONYMS

vyāsa-ādyaiḥ-by great sages headed by Vyāsa; īśvara-the almighty God; īhā-by the will of; jñaiḥ-by the learned; kṛṣṇena-by Kṛṣṇa Himself; adbhuta-karmaṇā-by one who performs all superhuman work; prabodhitaḥ-being solaced; api-although; itihāsaiḥ-by evidences from the histories; na-not; abudhyata-satisfied; śucā arpitaḥ-distressed.

King Yudhiṣṭhira, who was much aggrieved, could not be convinced, despite instructions by great sages headed by Vyāsa and the Lord Kṛṣṇa Himself, the performer of superhuman feats, and despite all historical evidence.

The pious King Yudhiṣṭhira was mortified because of the mass massacre of human beings in the Battle of Kurukṣetra, especially on his account. Duryodhana was there on the throne, and he was doing well in his administration, and in one sense there was no need of fighting. But on the principle of justice Yudhiṣṭhira was to replace him. The whole clique of politics centered around this point, and all the kings and residents of the whole world became involved in this fight between the rival brothers. Lord Kṛṣṇa was also there on the side of King Yudhiṣṭhira. It is said in the Mahābhārata, Ādi-parva (20) that 640,000,000 men were killed in the eighteen days of the Battle of Kurukṣetra, and some hundreds of thousands were missing. Practically this was the greatest battle in the world within five thousand years.

This mass killing simply to enthrone Mahārāja Yudhiṣṭhira was too mortifying, so he tried to be convinced with evidences from histories by great sages like Vyāsa and the Lord Himself that the fight was just because the cause was just. But Mahārāja Yudhiṣṭhira would not be satisfied, even though he was instructed by the greatest personalities of the time. Kṛṣṇa is designated herein as the performer of superhuman actions, but in this particular instance neither He nor Vyāsa could convince King Yudhiṣṭhira. Does it mean that He failed to be a superhuman actor? No, certainly not. The interpretation is that the Lord as īśvara, or the Supersoul in the hearts of both King Yudhiṣṭhira and Vyāsa, performed still more superhuman action because the Lord desired it. As Supersoul of King Yudhiṣṭhira, He did not allow the King to be convinced by the words of Vyāsa and others, including Himself, because He desired that the King hear instructions from the dying Bhīṣmadeva, who was another great devotee of the Lord. The Lord wanted that at the last stage of his material existence the great warrior Bhīṣmadeva see Him personally and see his beloved grandchildren, King Yudhiṣṭhira, etc., now situated on the throne, and thus pass away very peacefully. Bhīṣmadeva was not at all satisfied to fight against the Pāṇḍavas, who were his beloved fatherless grandchildren. But the kṣatriyas are also very stern people, and therefore he was obliged to take the side of Duryodhana because he was maintained at the expense of Duryodhana. Besides this, the Lord also desired that King Yudhiṣṭhira be pacified by the words of Bhīṣmadeva so that the world could see that Bhīṣmadeva excelled all in knowledge, including the Lord Himself.

TEXT 47

āha rājā dharma-sutaś

cintayan suhṛdāṁ vadham

prākṛtenātmanā viprāḥ

sneha-moha-vaśaṁ gataḥ

SYNONYMS

āha-said; rājā-King Yudhiṣṭhira; dharma-sutaḥ-the son of Dharma (Yamarāja); cintayan-thinking of; suhṛdām-of the friends; vadham-killing; prākṛtena-by material conception only; ātmanā-by the self; viprāḥ-O brāhmaṇa; sneha-affection; moha-delusion; vaśam-being carried away by; gataḥ-having gone.

King Yudhiṣṭhira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak.

King Yudhiṣṭhira, though he was not expected to become aggrieved like a common man, became deluded by worldly affection by the will of the Lord (just as Arjuna was apparently deluded). A man who sees knows well that the living entity is neither the body nor the mind, but is transcendental to the material conception of life. The common man thinks of violence and nonviolence in terms of the body, but that is a kind of delusion. Everyone is duty-bound according to one's occupational duties. A kṣatriya is bound to fight for the right cause, regardless of the opposite party. In such discharge of duty, one should not be disturbed by annihilation of the material body, which is only an external dress of the living soul. All this was perfectly known to Mahārāja Yudhiṣṭhira, but by the will of the Lord he became just like a common man because there was another great idea behind this delusion: the King would be instructed by Bhīṣma as Arjuna was instructed by the Lord Himself.

TEXT 48

aho me paśyatājñānaṁ

hṛdi rūḍhaṁ durātmanaḥ

pārakyasyaiva dehasya

bahvyo me 'kṣauhiṇīr hatāḥ

SYNONYMS

aho-O; me-my; paśyata-just see; ajñānam-ignorance; hṛdi-in the heart; rūḍham-situated in; durātmanaḥ-of the sinful; pārakyasya-meant for others; eva-certainly; dehasya-of the body; bahvyaḥ-many, many; me-by me; akṣauhiṇīḥ-combination of military phalanxes; hatāḥ-killed.

King Yudhiṣṭhira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men.

A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,600 cavalry is called an akṣauhiṇī. And many akṣauhiṇīs were killed on the Battlefield of Kurukṣetra. Mahārāja Yudhiṣṭhira, as the most pious king of the world, takes for himself the responsibility for killing such a huge number of living beings because the battle was fought to reinstate him on the throne. This body is, after all, meant for others. While there is life in the body, it is meant for the service of others, and when it is dead it is meant to be eaten by dogs and jackals or maggots. He is sorry because for such a temporary body such a huge massacre was committed.

TEXT 49

bāla-dvija-suhṛn-mitra-

pitṛ-bhrātṛ-guru-druhaḥ

na me syān nirayān mokṣo

hy api varṣāyutā-yutaiḥ

SYNONYMS

bāla-boys; dvi-ja-the twice-born; suhṛt-well-wishers; mitra-friends; pitṛ-parents; bhrātṛ-brothers; guru-preceptors; druhaḥ-one who has killed; na-never; me-my; syāt-there shall be; nirayāt-from hell; mokṣaḥ-liberation; hi-certainly; api-although; varṣa-years; ayuta-millions; āyutaiḥ-being added.

I have killed many boys, brāhmaṇas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins.

Whenever there is a war, there is certainly a massacre of many innocent living beings, such as boys, brāhmaṇas and women, whose killing is considered to be the greatest of sins. They are all innocent creatures, and in all circumstances killing of them is forbidden in the scriptures. Mahārāja Yudhiṣṭhira was aware of these mass killings. Similarly, there were friends, parents and preceptors also on both sides, and all of them were killed. It was simply horrible for him to think of such killing, and therefore he was thinking of residing in hell for millions and billions of years.

TEXT 50

naino rājñaḥ prajā-bhartur

dharma-yuddhe vadho dviṣām

iti me na tu bodhāya

kalpate śāsanaṁ vacaḥ

SYNONYMS

na-never; enaḥ-sins; rājñaḥ-of the king; prajā-bhartuḥ-of one who is engaged in the maintenance of the citizens; dharma-for the right cause; yuddhe-in the fight; vadhaḥ-killing; dviṣām-of the enemies; iti-all these; me-for me; na-never; tu-but; bodhāya-for satisfaction; kalpate-they are meant for administration; śāsanam-injunction; vacaḥ-words of.

There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me.

Mahārāja Yudhiṣṭhira thought that although he was not actually involved in the administration of the kingdom, which was being carried on well by Duryodhana without harm to the citizens, he caused the killing of so many living beings only for his personal gain of the kingdom from the hands of Duryodhana. The killing was committed not in the course of administration but for the sake of self-aggrandizement, and as such he thought himself responsible for all the sins.

TEXT 51

strīṇāṁ mad-dhata-bandhūnāṁ

droho yo 'sāv ihotthitaḥ

karmabhir gṛhamedhīyair

nāhaṁ kalpo vyapohitum

SYNONYMS

strīṇām-of the women; mat-by me; hata-bandhūnām-of the friends who are killed; drohaḥ-enmity; yaḥ-that; asau-all those; iha-herewith; utthitaḥ-has accrued; karmabhiḥ-by dint of work; gṛhamedhīyaiḥ-by persons engaged in material welfare; na-never; aham-I; kalpaḥ-can expect; vyapohitum-undoing the same.

I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work.

The gṛhamedhīs are those whose only business is to perform welfare work for the sake of material prosperity. Such material prosperity is sometimes hampered by sinful activities, for the materialist is sure to commit sins, even unintentionally, in the course of discharging material duties. To get relief from such sinful reactions, the Vedas prescribe several kinds of sacrifices. It is said in the Vedas that by performing the aśvamedha yajña (horse sacrifice) one can get relief from even brahma-hatyā (killing of a brāhmaṇa).

Yudhiṣṭhira Mahārāja performed this aśvamedha yajña, but he thinks that even by performing such yajñas it is not possible to get relief from the great sins committed. In war either the husband or the brother or even the father or sons go to fight. And when they are killed, a fresh enmity is created, and thus a chain of actions and reactions increases which is not possible to be counteracted even by thousands of aśvamedha yajñas.

The way of work (karma) is like that. It creates one action and another reaction simultaneously and thus increases the chain of material activities, binding the performer in material bondage. In the Bhagavad-gītā (Bg. 9.27-28) the remedy is suggested that such actions and reactions of the path of work can be checked only when work is done on behalf of the Supreme Lord. The Battle of Kurukṣetra was actually fought by the will of the Supreme Lord Śrī Kṛṣṇa, as it is evident from His version, and only by His will was Yudhiṣṭhira placed on the throne of Hastināpura. Therefore, factually no sin whatsoever touched the Pāṇḍavas, who were only the order carriers of the Lord. For others, who declare war out of personal interest, the whole responsibility lies on them.

TEXT 52

yathā paṅkena paṅkāmbhaḥ

surayā vā surākṛtam

bhūta-hatyāṁ tathaivaikāṁ

na yajñair mārṣṭum arhati

SYNONYMS

yathā-as much as; paṅkena-by the mud; paṅka-ambhaḥ-water mixed with mud; surayā-by wine; vā-either; surākṛtam-impurity caused by the slight touch of wine; bhūta-hatyām-killing of animals; tathā-like that; eva-certainly; ekām-one; na-never; yajñaiḥ-by the prescribed sacrifices; mārṣṭum-to counteract; arhati-is worthwhile.

As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals.

Aśvamedha yajñas or gomedha yajñas, sacrifices in which a horse or a bull is sacrificed, were not, of course, for the purpose of killing the animals. Lord Caitanya said that such animals sacrificed on the altar of yajña were rejuvenated and a new life was given to them. It was just to prove the efficacy of the hymns of the Vedas. By recitation of the hymns of the Vedas in the proper way, certainly the performer gets relief from the reactions of sins, but in case of such sacrifices improperly done under inexpert management, surely one has to become responsible for animal sacrifice. In this age of quarrel and hypocrisy there is no possibility of performing the yajñas perfectly for want of expert brāhmaṇas who are able to conduct such yajñas. Mahārāja Yudhiṣṭhira therefore gives a hint to performing sacrifices in the age of Kali. In the Kali-yuga the only sacrifice recommended is the performance of hari-nāma-yajña inaugurated by Lord Śrī Caitanya Mahāprabhu. But one should not indulge in animal killing and counteract it by performing the hari-nāma yajña. Those who are devotees of the Lord never kill an animal for self-interest, and (as the Lord ordered Arjuna) they do not refrain from performing the duty of a kṣatriya. The whole purpose, therefore, is served when everything is done for the will of the Lord. This is possible only for the devotees.

Thus end the Bhaktivedanta purports of the First Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Prayers by Queen Kuntī and Parīkṣit Saved."

Chapter Nine

The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa

TEXT 1

sūta uvāca

iti bhītaḥ prajā-drohāt

sarva-dharma-vivitsayā

tato vinaśanaṁ prāgād

yatra deva-vrato 'patat

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; iti-thus; bhītaḥ-being afraid of; prajā-drohāt-because of killing the subjects; sarva-all; dharma-acts of religion; vivitsayā-for understanding; tataḥ-thereafter; vinaśanam-the place where the fight was held; prāgāt-he went; yatra-where; deva-vrataḥ-Bhīṣmadeva; apatat-lay down for passing away.

Sūta Gosvāmī said: Being afraid for having killed so many subjects on the Battlefield of Kurukṣetra, Mahārāja Yudhiṣṭhira went to the scene of the massacre. There, Bhīṣmadeva was lying on a bed of arrows, about to pass away.

In this Ninth Chapter, as it is willed by Lord Śrī Kṛṣṇa, Bhīṣmadeva will impart instructions to King Yudhiṣṭhira on the subject of occupational duties. Bhīṣmadeva will also offer his last prayer to the Lord on the verge of passing away from this mortal world and thus become liberated from the bondage of further material engagements. Bhīṣmadeva was endowed with the power of leaving his material body at will, and his lying down on the bed of arrows was his own choice. This passing away of the great warrior attracted the attention of all the contemporary elites, and all of them assembled there to show their feelings of love, respect and affection for the great soul.

TEXT 2

tadā te bhrātaraḥ sarve

sadaśvaiḥ svarṇa-bhūṣitaiḥ

anvagacchan rathair viprā

vyāsa-dhaumyādayas tathā

SYNONYMS

tadā-at that time; te-all of them; bhrātaraḥ-the brothers; sarve-all together; sat-aśvaiḥ-drawn by first-class horses; svarṇa-gold; bhūṣitaiḥ-being decorated with; anvagacchan-followed one after another; rathaiḥ-on the chariots; viprāḥ-O brāhmaṇas; vyāsa-the sage Vyāsa; dhaumya-Dhaumya; ādayaḥ-and others; tathā-also.

At that time all his brothers followed him on beautiful chariots drawn by first-class horses decorated with gold ornaments. With them were Vyāsa and ṛṣis like Dhaumya [the learned priest of the Pāṇḍavas] and others.

TEXT 3

bhagavān api viprarṣe

rathena sa-dhanañjayaḥ

sa tair vyarocata nṛpaḥ

kuvera iva guhyakaiḥ

SYNONYMS

bhagavān-the Personality of Godhead (Śrī Kṛṣṇa); api-also; vipra-ṛṣe-O sage among the brāhmaṇas; rathena-on the chariot; sa-dhanañjayaḥ-with Dhanañjaya (Arjuna); saḥ-He; taiḥ-by them; vyarocata-appeared to be highly aristocratic; nṛpaḥ-the King (Yudhiṣṭhira); kuvera-Kuvera, the treasurer of the demigods; iva-as; guhyakaiḥ-companions known as Guhyakas.

O sage amongst the brāhmaṇas, Lord Śrī Kṛṣṇa, the Personality of Godhead, also followed, seated on a chariot with Arjuna. Thus King Yudhiṣṭhira appeared very aristocratic, like Kuvera surrounded by his companions [the Guhyakas].

Lord Śrī Kṛṣṇa wanted the Pāṇḍavas to be present before Bhīṣmadeva in the most aristocratic order so that he might be pleased to see them happy at the time of his death. Kuvera is the richest of all the demigods, and herein King Yudhiṣṭhira appeared like him (Kuvera), for the procession along with Śrī Kṛṣṇa was quite appropriate to the royalty of King Yudhiṣṭhira.

TEXT 4

dṛṣṭvā nipatitaṁ bhūmau

divaś cyutam ivāmaram

praṇemuḥ pāṇḍavā bhīṣmaṁ

sānugāḥ saha cakriṇā

SYNONYMS

dṛṣṭvā-thus seeing; nipatitam-lying down; bhūmau-on the ground; divaḥ-from the sky; cyutam-fallen; iva-like; amaram-demigod; praṇemuḥ-bowed down; pāṇḍavāḥ-the sons of Pāṇḍu; bhīṣmam-unto Bhīṣma; sa-anugāḥ-with the younger brothers; saha-also with; cakriṇā-the Lord (carrying the disc).

Seeing him [Bhīṣma] lying on the ground, like a demigod fallen from the sky, the Pāṇḍava King Yudhiṣṭhira, along with his younger brothers and Lord Kṛṣṇa, bowed down before him.

Lord Kṛṣṇa was also a younger cousin of Mahārāja Yudhiṣṭhira as well as the intimate friend of Arjuna. But all the family members of the Pāṇḍavas knew Lord Kṛṣṇa as the Supreme Personality of Godhead. The Lord, although conscious of His supreme position, always behaved in a humanly custom, and so He also bowed down before the dying Bhīṣmadeva as if He were one of the younger brothers of King Yudhiṣṭhira.

TEXT 5

tatra brahmarṣayaḥ sarve

devarṣayaś ca sattama

rājarṣayaś ca tatrāsan

draṣṭuṁ bharata-puṅgavam

SYNONYMS

tatra-there; brahma-ṛṣayaḥ-ṛṣis among the brāhmaṇas; sarve-all; deva-ṛṣayaḥ-ṛṣis among the demigods; ca-and; sattama-situated in the quality of goodness; rāja-ṛṣayaḥ-ṛṣis among the kings; ca-and; tatra-in that place; āsan-were present; draṣṭum-just to see; bharata-the descendants of King Bharata; puṅgavam-the chief of.

Just to see the chief of the descendants of King Bharata [Bhīṣma], all the great souls in the universe, namely the ṛṣis amongst the demigods, brāhmaṇas and kings, all situated in the quality of goodness, were assembled there.

The ṛṣis are those who have attained perfection by spiritual achievements. Such spiritual achievements can be earned by all, whether one is a king or a mendicant. Bhīṣmadeva himself was also one of the brahmarṣis and the chief of the descendants of King Bharata. All ṛṣis are situated in the quality of goodness. All of them assembled there on hearing the news of the great warrior's impending death.

TEXTS 6-7

parvato nārado dhaumyo

bhagavān bādarāyaṇaḥ

bṛhadaśvo bharadvājaḥ

saśiṣyo reṇukā-sutaḥ

vasiṣṭha indrapramadas

trito gṛtsamado 'sitaḥ

kakṣīvān gautamo 'triś ca

kauśiko 'tha sudarśanaḥ

SYNONYMS

parvataḥ-Parvata Muni; nāradaḥ-Nārada Muni; dhaumyaḥ-Dhaumya; bhagavān-incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; bṛhadaśvaḥ-Bṛhadaśva; bharadvājaḥ-Bharadvāja; sa-śiṣyaḥ-along with disciples; reṇukā-sutaḥ-Paraśurāma; vasiṣṭhaḥ-Vasiṣṭha; indrapramadaḥ-Indrapramada; tritaḥ-Trita; gṛtsamadaḥ-Gṛtsamada; asitaḥ-Asita; kakṣīvān-Kakṣīvān; gautamaḥ-Gautama; atriḥ-Atri; ca-and; kauśikaḥ-Kauśika; atha-as well as; sudarśanaḥ-Sudarśana.

All the sages like Parvata Muni, Nārada, Dhaumya, Vyāsa the incarnation of God, Bṛhadaśva, Bharadvāja and Paraśurāma and disciples, Vasiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣīvān, Gautama, Atri, Kauśika and Sudarśana were present.

Parvata Muni: is considered to be one of the oldest sages. He is almost always a constant companion of Nārada Muni. They are also spacemen competent to travel in the air without the help of any material vehicle. Parvata Muni is also a devarṣi, or a great sage amongst the demigods, like Nārada. He was present along with Nārada at the sacrificial ceremony of Mahārāja Janamejaya, son of Mahārāja Parīkṣit. In this sacrifice all the snakes of the world were to be killed. Parvata Muni and Nārada Muni are called Gandharvas also because they can travel in the air singing the glories of the Lord. Since they can travel in the air, they observed Draupadī's svayaṁvara ceremony (selecting of her own husband) from the air. Like Nārada Muni, Parvata Muni also used to visit the royal assembly in the heaven of King Indra. As a Gandharva, sometimes he visited the royal assembly of Kuvera, one of the important demigods. Both Nārada and Parvata were once in trouble with the daughter of Mahārāja Sṛñjaya. Mahārāja Sṛñjaya got the benediction of a son by Parvata Muni.

Nārada Muni: is inevitably associated with the narrations of the Purāṇas. He is described in the Bhāgavatam. In his previous life he was the son of a maidservant, but by good association with pure devotees he became enlightened in devotional service, and in the next life he became a perfect man comparable with himself only. In the Mahābhārata his name is mentioned in many places. He is the principle devarṣi, or the chief sage amongst the demigods. He is the son and disciple of Brahmājī, and from him the disciplic succession in the line of Brahmā has been spread. He initiated Prahlāda Mahārāja, Dhruva Mahārāja and many celebrated devotees of the Lord. He initiated even Vyāsadeva, the author of the Vedic literatures, and from Vyāsadeva, Madhvācārya was initiated, and thus the Madhva-sampradāya, in which the Gauḍīya-sampradāya is also included, has spread all over the universe. Śrī Caitanya Mahāprabhu belonged to this Madhva-sampradāya; therefore, Brahmājī, Nārada, Vyāsa, down to Madhva, Caitanya and the Gosvāmīs all belonged to the same line of disciplic succession. Nāradajī has instructed many kings from time immemorial. In the Bhāgavatam we can see that he instructed Prahlāda Mahārāja while he was in the womb of his mother, and he instructed Vasudeva, father of Kṛṣṇa, as well as Mahārāja Yudhiṣṭhira.

Dhaumya: A great sage who practiced severe penances at Utkocaka Tīrtha and was appointed royal priest of the Pāṇḍava kings. He acted as the priest in many religious functions of the Pāṇḍavas (saṁskāra), and also each of the Pāṇḍavas was attended by him at the betrothal of Draupadī. He was present even during the exile of the Pāṇḍavas and used to advise them in circumstances when they were perplexed. He instructed them how to live incognito for one year, and his instructions were strictly followed by the Pāṇḍavas during that time. His name is mentioned also when the general funeral ceremony was performed after the Battle of Kurukṣetra. In the Anuṣāsana-parva of Mahābhārata (127.15-16), he gave religious instructions very elaborately to Mahārāja Yudhiṣṭhira. He was actually the right type of priest of a householder, for he could guide the Pāṇḍavas on the right path of religion. A priest is meant for guiding the householder progressively in the right path of āśrama-dharma, or the occupational duty of a particular caste. There is practically no difference between the family priest and the spiritual master. The sages, saints and brāhmaṇas were especially meant for such functions.

Bādarāyaṇa (Vyāsadeva): He is known as Kṛṣṇa, Kṛṣṇa-dvaipāyana, Dvaipāyana, Satyavatī-suta, Pārāśarya, Parāśarātmaja, Bādarāyaṇa, Vedavyāsa, etc. He was the son of Mahāmuni Parāśara in the womb of Satyavatī prior to her betrothal with Mahārāja Śantanu, the father of the great general Grandfather Bhīṣmadeva. He is a powerful incarnation of Nārāyaṇa, and he broadcasts the Vedic wisdom to the world. As such, Vyāsadeva is offered respects before one chants the Vedic literature, especially the Purāṇas. Śukadeva Gosvāmī was his son, and ṛṣis like Vaiśampāyana were his disciples for different branches of the Vedas. He is the author of the great epic Mahābhārata and the great transcendental literature Bhāgavatam. The Brahma-sūtras-the Vedānta-sūtras, or Bādarāyaṇa-sūtras-were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahābhārata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmājī, Śrī Gaṇeśajī took up the charge of noting down the dictation on the condition that Vyāsadeva would not stop dictation for a moment. The Mahābhārata was thus compiled by the joint endeavor of Vyāsa and Gaṇeśa.

By the order of his mother, Satyavatī, who was later married to Mahārāja Śantanu, and by the request of Bhīṣmadeva, the eldest son of Mahārāja Śantanu by his first wife, the Ganges, he begot three brilliant sons, whose names are Dhṛtarāṣṭra, Pāṇḍu and Vidura. The Mahābhārata was compiled by Vyāsadeva after the Battle of Kurukṣetra and after the death of all the heroes of Mahābhārata. It was first spoken in the royal assembly of Mahārāja Janamejaya, the son of Mahārāja Parīkṣit.

Bṛhadaśva: An ancient sage who used to meet Mahārāja Yudhiṣṭhira now and then. First of all he met Mahārāja Yudhiṣṭhira at Kāmyavana. This sage narrated the history of Mahārāja Nala. There is another Bṛhadaśva, who is the son of the Ikṣvāku dynasty (Mahābhārata, Vana-parva 209.4-5)

Bharadvāja: He is one of the seven great ṛṣis and was present at the time of the birth ceremony of Arjuna. The powerful ṛṣi sometimes undertook severe penances on the shore of the Ganges, and his āśrama is still celebrated at Prayāgadhāma. It is learned that this ṛṣi, while taking bath in the Ganges, happened to meet Ghṛtacī, one of the beautiful society girls of heaven, and thus he discharged semen, which was kept and preserved in an earthen pot and from which Droṇa was born. So Droṇācārya is the son of Bharadvāja Muni. Others say that Bharadvāja the father of Droṇa is a different person from Maharṣi Bharadvāja. He was a great devotee of Brahmā. Once he approached Droṇācārya and requested him to stop the Battle of Kurukṣetra.

Paraśurāma, or Reṇukāsuta: He is the son of Maharṣi Jamadagni and Śrīmatī Reṇukā. Thus he is also known as Reṇukāsuta. He is one of the powerful incarnations of God, and he killed the kṣatriya community as a whole twenty-one times. With the blood of the kṣatriyas he pleased the souls of his forefathers. Later on he underwent severe penances at the Mahendra Parvata. After taking the whole earth from the kṣatriyas, he gave it in charity to Kaśyapa Muni. Paraśurāma instructed the Dhanur-veda, or the science of fighting, to Droṇācārya because he happened to be a brāhmaṇa. He was present during the coronation of Mahārāja Yudhiṣṭhira, and he celebrated the function along with other great ṛṣis.

Paraśurāma is so old that he met both Rāma and Kṛṣṇa at different times. He fought with Rāma, but he accepted Kṛṣṇa as the Supreme Personality of Godhead. He also praised Arjuna when he saw him with Kṛṣṇa. When Bhīṣma refused to marry Ambā, who wanted him to become her husband, Ambā met Paraśurāma, and by her request only, he asked Bhīṣmadeva to accept her as his wife. Bhīṣma refused to obey his order, although he was one of the spiritual masters of Bhīṣmadeva. Paraśurāma fought with Bhīṣmadeva when Bhīṣma neglected his warning. Both of them fought very severely, and at last Paraśurāma was pleased with Bhīṣma and gave him the benediction of becoming the greatest fighter in the world.

Vasiṣṭha: The great celebrated sage among the brāhmaṇas, well known as the Brahmarṣi Vasiṣṭhadeva. He is a prominent figure in both the Rāmāyaṇa and Mahābhārata periods. He celebrated the coronation ceremony of the Personality of Godhead Śrī Rāma. He was present also on the Battlefield of Kurukṣetra. He could approach all the higher and lower planets, and his name is also connected with the history of Hiraṇyakaśipu. There was a great tension between him and Viśvāmitra, who wanted his kāmadhenu, wish-fulfilling cow. Vasiṣṭha Muni refused to spare his kāmadhenu, and for this Viśvāmitra killed his one hundred sons. As a perfect brāhmaṇa he tolerated all the taunts of Viśvāmitra. Once he tried to commit suicide on account of Viśvāmitra's torture, but all his attempts were unsuccessful. He jumped from a hill, but the stones on which he fell became a stack of cotton, and thus he was saved. He jumped into the ocean, but the waves washed him ashore. He jumped into the river, but the river also washed him ashore. Thus all his suicide attempts were unsuccessful. He is also one of the seven ṛṣis and husband of Arundhatī, the famous star.

Indrapramada: Another celebrated ṛṣi.

Trita: One of the three sons of Prajāpati Gautama. He was the third son, and his other two brothers were known as Ekat and Dvita. All the brothers were great sages and strict followers of the principles of religion. By dint of severe penances they were promoted to Brahmaloka (the planet where Brahmājī lives). Once Trita Muni fell into a well. He was an organizing worker of many sacrifices, and as one of the great sages he also came to show respect to Bhīṣmajī at his deathbed. He was one of the seven sages in the Varuṇaloka. He hailed from the Western countries of the world. As such, most probably he belonged to the European countries. At that time the whole world was under one Vedic culture.

Gṛtsamada: One of the sages of the heavenly kingdom. He was a close friend of Indra, the King of heaven, and was as great as Bṛhaspati. He used to visit the royal assembly of Mahārāja Yudhiṣṭhira, and he also visited the place where Bhīṣmadeva breathed his last. Sometimes he explained the glories of Lord Śiva before Mahārāja Yudhiṣṭhira. He was the son of Vitahavya, and he resembled in features the body of Indra. Sometimes the enemies of Indra mistook him to be Indra and arrested him. He was a great scholar of the Ṛg-veda, and thus he was highly respected by the brāhmaṇa community. He lived a life of celibacy and was powerful in every respect.

Asita: There was a king of the same name, but herein the Asita mentioned is the Asita Devala Ṛṣi, a great powerful sage of the time. He explained to his father 1,500,000 verses from the Mahābhārata. He was one of the members in the snake sacrifice of Mahārāja Janamejaya. He was also present during the coronation ceremony of Mahārāja Yudhiṣṭhira along with other great ṛṣis. He also gave Mahārāja Yudhiṣṭhira instructions while he was on the Añjana Hill. He was also one of the devotees of Lord Śiva.

Kakṣīvān: One of the sons of Gautama Muni and the father of the great sage Candakausika. He was one of the members of Parliament of Mahārāja Yudhiṣṭhira.

Atri: Atri Muni was a great brāhmaṇa sage and was one of the mental sons of Brahmājī. Brahmājī is so powerful that simply by thinking of a son he can have it. These sons are known as mānasa-putras. Out of seven mānasa-putras of Brahmājī and out of the seven great brāhmaṇa sages, Atri was one. In his family the great Pracetās were also born. Atri Muni had two kṣatriya sons who became kings. King Arthama is one of them. He is counted as one of the twenty-one prajāpatis. His wife's name was Anasūyā, and he helped Mahārāja Parīkṣit in his great sacrifices.

Kauśika: One of the permanent ṛṣi members in the royal assembly of Mahārāja Yudhiṣṭhira. He sometimes met Lord Kṛṣṇa. There are several other sages of the same name.

Sudarśana: This wheel which is accepted by the Personality of Godhead (Viṣṇu or Kṛṣṇa) as His personal weapon is the most powerful weapon, greater than the brahmāstras or similar other disastrous weapons. In some of the Vedic literatures it is said that Agnideva, the fire-god, presented this weapon to Lord Śrī Kṛṣṇa, but factually this weapon is eternally carried by the Lord. Agnideva presented this weapon to Kṛṣṇa in the same way that Rukmiṇī was given by Mahārāja Rukma to the Lord. The Lord accepts such presentations from His devotees, even though such presentations are eternally His property. There is an elaborate description of this weapon in the Ādi-parva of the Mahābhārata. Lord Śrī Kṛṣṇa used this weapon to kill Śiśupāla, a rival of the Lord. He also killed Śālva by this weapon, and sometimes He wanted His friend Arjuna to use it to kill his enemies (Mahābhārata, Virāṭa-parva 56.3).

TEXT 8

anye ca munayo brahman

brahmarātādayo 'malāḥ

śiṣyair upetā ājagmuḥ

kaśyapāṅgirasādayaḥ

SYNONYMS

anye-many others; ca-also; munayaḥ-sages; brahman-O brāhmaṇas; brahmarāta-Śukadeva Gosvāmī; ādayaḥ-and such others; amalāḥ-completely purified; śiṣyaiḥ-by the disciples; upetāḥ-accompanied; ājagmuḥ-arrived; kaśyapa-Kaśyapa; āṅgirasa-Āṅgirasa; ādayaḥ-others.

And many others like Śukadeva Gosvāmī and other purified souls, Kaśyapa and Āṅgirasa and others, all accompanied by their respective disciples, arrived there.

Śukadeva Gosvāmī (Brahmarāta): The famous son and disciple of Śrī Vyāsadeva, who taught him first the Mahābhārata and then Śrīmad-Bhāgavatam. Śukadeva Gosvāmī recited 1,400,000 verses of the Mahābhārata in the councils of the Gandharvas, Yakṣas and Rākṣasas, and he recited Śrīmad-Bhāgavatam for the first time in the presence of Mahārāja Parīkṣit. He thoroughly studied all the Vedic literatures from his great father. Thus he was a completely purified soul by dint of his extensive knowledge in the principles of religion. From Mahābhārata, Sabhā-parva (4.11) it is understood that he was also present in the royal assembly of Mahārāja Yudhiṣṭhira and at the fasting of Mahārāja Parīkṣit. As a bona fide disciple of Śrī Vyāsadeva, he inquired from his father very extensively about religious principles and spiritual values, and his great father also satisfied him by teaching him the yoga system by which one can attain the spiritual kingdom, the difference between fruitive work and empiric knowledge, the ways and means of attaining spiritual realization, the four āśramas (namely the student life, the householder's life, the retired life and the renounced life), the sublime position of the Supreme Personality of Godhead, the process of seeing Him eye to eye, the bona fide candidate for receiving knowledge, the consideration of the five elements, the unique position of intelligence, the consciousness of the material nature and the living entity, the symptoms of the self-realized soul, the working principles of the material body, the symptoms of the influential modes of nature, the tree of perpetual desire, and psychic activities. Sometimes he went to the sun planet with the permission of his father and Nāradajī. Descriptions of his travel in space are given in the Śānti-parva of the Mahābhārata (332). At last he attained the transcendental realm. He is known by different names like Araṇeya, Aruṇisuta, Vaiyāsaki and Vyāsātmaja.

Kaśyapa: One of the prajāpatis, the son of Marīci and one of the sons-in-law of Prajāpati Dakṣa. He is the father of the gigantic bird Garuḍa, who was given elephants and tortoises as eatables. He married thirteen daughters of Prajāpati Dakṣa, and their names are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. He begot many children, both demigods and demons, by those wives. From his first wife, Aditi, all the twelve Ādityas were born; one of them is Vāmana, the incarnation of Godhead. This great sage, Kaśyapa, was also present at the time of Arjuna's birth. He received a presentation of the whole world from Paraśurāma, and later on he asked Paraśurāma to go out of the world. His other name is Ariṣṭanemi. He lives on the northern side of the universe.

Āṅgirasa: He is the son of Maharṣi Aṅgirā and is known as Bṛhaspati, the priest of the demigods. It is said that Droṇācārya was his partial incarnation. Śukrācārya was the spiritual master of the demons, and Bṛhaspati challenged him. His son is Kaca, and he delivered the fire weapon first to Bharadvāja Muni. He begot six sons (like the fire-god) by his wife Candramāsī, one of the reputed stars. He could travel in space, and therefore he could present himself even in the planets of Brahmaloka and Indraloka. He advised the King of heaven, Indra, about conquering the demons. Once he cursed Indra, who thus had to become a hog on the earth and was unwilling to return to heaven. Such is the power of the attraction of the illusory energy. Even a hog does not wish to part with its earthly possessions in exchange for a heavenly kingdom. He was the religious preceptor of the natives of different planets.

TEXT 9

tān sametān mahā-bhāgān

upalabhya vasūttamaḥ

pūjayām āsa dharma-jño

deśa-kāla-vibhāgavit

SYNONYMS

tān-all of them; sametān-assembled together; mahā-bhāgān-all greatly powerful; upalabhya-having received; vasu-uttamaḥ-the best among the Vasus (Bhīṣmadeva); pūjayām āsa-welcomed; dharma-jñaḥ-one who knows religious principles; deśa-place; kāla-time; vibhāga-vit-one who knows the adjustment of place and time.

Bhīṣmadeva, who was the best amongst the eight Vasus, received and welcomed all the great and powerful ṛṣis who were assembled there, for he knew perfectly all the religious principles according to time and place.

Expert religionists know perfectly well how to adjust religious principles in terms of time and place. All the great ācāryas or religious preachers or reformers of the world executed their mission by adjustment of religious principles in terms of time and place. There are different climates and situations in different parts of the world, and if one has to discharge his duties to preach the message of the Lord, he must be expert in adjusting things in terms of the time and place. Bhīṣmadeva was one of the twelve great authorities in preaching this cult of devotional service, and therefore he could receive and welcome all the powerful sages assembled there at his deathbed from all parts of the universe. He was certainly unable at that time to welcome and receive them physically because he was neither at his home nor in a normal healthy condition. But he was quite fit by the activities of his sound mind, and therefore he could utter sweet words with hearty expressions, and all of them were well received. One can perform one's duty by physical work, by mind and by words. And he knew well how to utilize them in the proper place, and therefore there was no difficulty for him to receive them, although physically unfit.

TEXT 10

kṛṣṇaṁ ca tat-prabhāva-jña

āsīnaṁ jagad-īśvaram

hṛdi-sthaṁ pūjayām āsa

māyayopātta-vigraham

SYNONYMS

kṛṣṇam-unto Lord Śrī Kṛṣṇa; ca-also; tat-of Him; prabhāva-jñaḥ-the knower of the glories (Bhīṣma); āsīnam-sitting; jagat-īśvaram-the Lord of the universe; hṛdi-stham-situated in the heart; pūjayām āsa-worshiped; māyayā-by internal potency; upātta-manifested; vigraham-a form.

Lord Śrī Kṛṣṇa is situated in everyone's heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhīṣmadeva, and since Bhīṣmadeva knew of His glories, he worshiped Him duly.

The Lord's omnipotency is displayed by His simultaneous presence in every place. He is present always in His eternal abode Goloka Vṛndāvana, and still He is present in everyone's heart and even within every invisible atom. When He manifests His eternal transcendental form in the material world, He does so by His internal potency. The external potency, or the material energy, has nothing to do with His eternal form. All these truths were known to Śrī Bhīṣmadeva, who worshiped Him accordingly.

TEXT 11

pāṇḍu-putrān upāsīnān

praśraya-prema-saṅgatān

abhyācaṣṭānurāgāśrair

andhībhūtena cakṣuṣā

SYNONYMS

pāṇḍu-the late father of Mahārāja Yudhiṣṭhira and his brothers; putrān-the sons of; upāsīnān-sitting silently nearby; praśraya-being overtaken; prema-in feelings of love; saṅgatān-having gathered; abhyācaṣṭa-congratulated; anurāga-feelingly; aśraiḥ-by tears of ecstasy; andhībhūtena-overwhelmed; cakṣuṣā-with his eyes.

The sons of Mahārāja Pāṇḍu were sitting silently nearby, overtaken with affection for their dying grandfather. Seeing this, Bhīṣmadeva congratulated them with feeling. There were tears of ecstasy in his eyes, for he was overwhelmed by love and affection.

When Mahārāja Pāṇḍu died, his sons were all small children, and naturally they were brought up under the affection of elderly members of the royal family, specifically by Bhīṣmadeva. Later on, when the Pāṇḍavas were grown up, they were cheated by cunning Duryodhana and company, and Bhīṣmadeva, although he knew that the Pāṇḍavas were innocent and were unnecessarily put into trouble, could not take the side of the Pāṇḍavas for political reasons. At the last stage of his life, when Bhīṣmadeva saw his most exalted grandsons, headed by Mahārāja Yudhiṣṭhira, sitting very gently at his side, the great warrior-grandfather could not check his loving tears, which were automatically flowing from his eyes. He remembered the great tribulations suffered by his most pious grandsons. Certainly he was the most satisfied man because of Yudhiṣṭhira's being enthroned in place of Duryodhana, and thus he began to congratulate them.

TEXT 12

aho kaṣṭam aho 'nyāyyaṁ

yad yūyaṁ dharma-nandanāḥ

jīvituṁ nārhatha kliṣṭaṁ

vipra-dharmācyutāśrayāḥ

SYNONYMS

aho-oh; kaṣṭam-what terrible sufferings; aho-oh; anyāyyam-what terrible injustice; yat-because; yūyam-all of you good souls; dharma-nandanāḥ-sons of religion personified; jīvitum-to remain alive; na-never; arhatha-deserve; kliṣṭam-suffering; vipra-brāhmaṇas; dharma-piety; acyuta-God; āśrayāḥ-being protected by.

Bhīṣmadeva said: Oh, what terrible sufferings and what terrible injustices you good souls suffer for being the sons of religion personified. You did not deserve to remain alive under those tribulations, yet you were protected by the brāhmaṇas, God and religion.

Mahārāja Yudhiṣṭhira was disturbed due to the great massacre in the Battle of Kurukṣetra. Bhīṣmadeva could understand this, and therefore he spoke first of the terrible sufferings of Mahārāja Yudhiṣṭhira. He was put into difficulty by injustice only, and the Battle of Kurukṣetra was fought just to counteract this injustice. Therefore, he should not regret the great massacre. He wanted to point out particularly that they were always protected by the brāhmaṇas, the Lord and religious principles. As long as they were protected by these three important items, there was no cause of disappointment. Thus Bhīṣmadeva encouraged Mahārāja Yudhiṣṭhira to dissipate his despondency. As long as a person is fully in cooperation with the wishes of the Lord, guided by the bona fide brāhmaṇas and Vaiṣṇavas and strictly following religious principles, one has no cause for despondency, however trying the circumstances of life. Bhīṣmadeva, as one of the authorities in the line, wanted to impress this point upon the Pāṇḍavas.

TEXT 13

saṁsthite 'tirathe pāṇḍau

pṛthā bāla-prajā vadhūḥ

yuṣmat-kṛte bahūn kleśān

prāptā tokavatī muhuḥ

SYNONYMS

saṁsthite-after the demise; ati-rathe-of the great general; pāṇḍau-Pāṇḍu; pṛthā-Kuntī; bāla-prajā-having young children; vadhūḥ-my daughter-in-law; yuṣmat-kṛte-on your account; bahūn-multifarious; kleśān-afflictions; prāptā-underwent; toka-vatī-in spite of having grown-up boys; muhuḥ-constantly.

As far as my daughter-in-law Kuntī is concerned, upon the great General Pāṇḍu's death, she became a widow with many children, and therefore she suffered greatly. And when you were grown up she suffered a great deal also because of your actions.

The sufferings of Kuntīdevī are doubly lamented. She suffered greatly because of early widowhood and to get her minor children brought up in the royal family. And when her children were grown up, she continued to suffer because of her sons' actions. So her sufferings continued. This means that she was destined to suffer by providence, and this one has to tolerate without being disturbed.

TEXT 14

sarvaṁ kāla-kṛtaṁ manye

bhavatāṁ ca yad-apriyam

sapālo yad-vaśe loko

vāyor iva ghanāvaliḥ

SYNONYMS

sarvam-all this; kāla-kṛtam-done by inevitable time; manye-I think; bhavatām ca-for you also; yat-whatever; apriyam-detestable; sa-pālaḥ-with the rulers; yat-vaśe-under the control of that time; lokaḥ-everyone in every planet; vāyoḥ-the wind carries; iva-as; ghana-āvaliḥ-a line of clouds.

In my opinion, this is all due to inevitable time, under whose control everyone in every planet is carried, just as the clouds are carried by the wind.

There is control by time all over the space within the universe, as there is control by time all over the planets. All the big gigantic planets, including the sun, are being controlled by the force of air, as the clouds are carried by the force of air. Similarly, the inevitable kāla, or time, controls even the action of the air and other elements. Everything, therefore, is controlled by the supreme kāla, a forceful representative of the Lord within the material world. Thus Yudhiṣṭhira should not be sorry for the inconceivable action of time. Everyone has to bear the actions and reactions of time as long as one is within the conditions of the material world. Yudhiṣṭhira should not think that he had committed sins in his previous birth and is suffering the consequence. Even the most pious has to suffer the condition of material nature. But a pious man is faithful to the Lord, for he is guided by the bona fide brāhmaṇa and Vaiṣṇava following the religious principles. These three guiding principles should be the aim of life. One should not be disturbed by the tricks of eternal time. Even the great controller of the universe, Brahmājī, is also under the control of that time; therefore, one should not grudge being thus controlled by time despite being a true follower of religious principles.

TEXT 15

yatra dharma-suto rājā

gadā-pāṇir vṛkodaraḥ

kṛṣṇo 'strī gāṇḍivaṁ cāpaṁ

suhṛt kṛṣṇas tato vipat

SYNONYMS

yatra-where there is; dharma-sutaḥ-the son of Dharmarāja; rājā-the King; gadā-pāṇiḥ-with his mighty club in hand; vṛkodaraḥ-Bhīma; kṛṣṇaḥ-Arjuna; astrī-carrier of the weapon; gāṇḍivam-Gāṇḍīva; cāpam-bow; suhṛt-well-wisher; kṛṣṇaḥ-Lord Kṛṣṇa, the Personality of Godhead; tataḥ-thereof; vipat-reverse.

O how wonderful is the influence of inevitable time. It is irreversible-otherwise, how can there be reverses in the presence of King Yudhiṣṭhira, the son of the demigod controlling religion; Bhīma, the great fighter with a club; the great bowman Arjuna with his mighty weapon Gāṇḍīva; and above all, the Lord, the direct well-wisher of the Pāṇḍavas?

As far as the material or spiritual resources were required, there was no scarcity in the case of the Pāṇḍavas. Materially they were well equipped because two great warriors, namely Bhīma and Arjuna, were there. Spiritually the King himself was the symbol of religion, and above all of them the Personality of Godhead, Lord Śrī Kṛṣṇa, was personally concerned with their affairs as the well-wisher. And yet there were so many reverses on the side of the Pāṇḍavas. Despite the power of pious acts, the power of personalities, the power of expert management and the power of weapons under the direct supervision of Lord Kṛṣṇa, the Pāṇḍavas suffered so many practical reverses, which can only be explained as due to the influence of kāla, inevitable time. Kāla is identical with the Lord Himself, and therefore the influence of kāla indicates the inexplicable wish of the Lord Himself. There is nothing to be lamented when a matter is beyond the control of any human being.

TEXT 16

na hy asya karhicid rājan

pumān veda vidhitsitam

yad vijijñāsayā yuktā

muhyanti kavayo 'pi hi

SYNONYMS

na-never; hi-certainly; asya-His; karhicit-whatsoever; rājan-O King; pumān-anyone; veda-knows; vidhitsitam-plan; yat-which; vijijñāsayā-with exhaustive inquiries; yuktāḥ-being engaged; muhyanti-bewildered; kavayaḥ-great philosophers; api-even; hi-certainly.

O King, no one can know the plan of the Lord [Śrī Kṛṣṇa]. Even though great philosophers inquire exhaustively, they are bewildered.

The bewilderment of Mahārāja Yudhiṣṭhira over his past sinful acts and the resultant sufferings, etc., is completely negated by the great authority Bhīṣma (one of the twelve authorized persons). Bhīṣma wanted to impress upon Mahārāja Yudhiṣṭhira that since time immemorial no one, including such demigods as Śiva and Brahmā, could ascertain the real plan of the Lord. So what can we understand about it? It is useless also to inquire about it. Even the exhaustive philosophical inquiries of sages cannot ascertain the plan of the Lord. The best policy is simply to abide by the orders of the Lord without argument. The sufferings of the Pāṇḍavas were never due to their past deeds. The Lord had to execute the plan of establishing the kingdom of virtue, and therefore His own devotees suffered temporarily in order to establish the conquest of virtue. Bhīṣmadeva was certainly satisfied by seeing the triumph of virtue, and he was glad to see King Yudhiṣṭhira on the throne, although he himself fought against him. Even a great fighter like Bhīṣma could not win the Battle of Kurukṣetra because the Lord wanted to show that vice cannot conquer virtue, regardless of who tries to execute it. Bhīṣmadeva was a great devotee of the Lord, but he chose to fight against the Pāṇḍavas by the will of the Lord because the Lord wanted to show that a fighter like Bhīṣma cannot win on the wrong side.

TEXT 17

tasmād idaṁ daiva-tantraṁ

vyavasya bharatarṣabha

tasyānuvihito 'nāthā

nātha pāhi prajāḥ prabho

SYNONYMS

tasmāt-therefore; idam-this; daiva-tantram-enchantment of providence only; vyavasya-ascertaining; bharata-ṛṣabha-O best among the descendants of Bharata; tasya-by Him; anuvihitaḥ-as desired; anāthāḥ-helpless; nātha-O master; pāhi-just take care of; prajāḥ-of the subjects; prabho-O Lord.

O best among the descendants of Bharata [Yudhiṣṭhira], I maintain, therefore, that all this is within the plan of the Lord. Accepting the inconceivable plan of the Lord, you must follow it. You are now the appointed administrative head, and, my lord, you should now take care of those subjects who are now rendered helpless.

The popular saying is that a housewife teaches the daughter-in-law by teaching the daughter. Similarly, the Lord teaches the world by teaching the devotee. The devotee does not have to learn anything new from the Lord because the Lord teaches the sincere devotee always from within. Whenever, therefore, a show is made to teach the devotee, as in the case of the teachings of Bhagavad-gītā, it is for teaching the less intelligent men. A devotee's duty, therefore, is to ungrudgingly accept tribulations from the Lord as a benediction. The Pāṇḍavas were advised by Bhīṣmadeva to accept the responsibility of administration without hesitation. The poor subjects were without protection due to the Battle of Kurukṣetra, and they were awaiting the assumption of power by Mahārāja Yudhiṣṭhira. A pure devotee of the Lord accepts tribulations as favors from the Lord. Since the Lord is absolute, there is no mundane difference between the two.

TEXT 18

eṣa vai bhagavān sākṣād

ādyo nārāyaṇaḥ pumān

mohayan māyayā lokaṁ

gūḍhaś carati vṛṣṇiṣu

SYNONYMS

eṣaḥ-this; vai-positively; bhagavān-the Personality of Godhead; sākṣāt-original; ādyaḥ-the first; nārāyaṇaḥ-the Supreme Lord (who lies down on the water); pumān-the supreme enjoyer; mohayan-bewildering; māyayā-by His self-created energy; lokam-the planets; gūḍhaḥ-who is inconceivable; carati-moves; vṛṣṇiṣu-among the Vṛṣṇi family.

This Śrī Kṛṣṇa is no other than the inconceivable, original Personality of Godhead. He is the first Nārāyaṇa, the supreme enjoyer. But He is moving amongst the descendants of King Vṛṣṇi just like one of us and He is bewildering us with His self-created energy.

The Vedic system of acquiring knowledge is the deductive process. The Vedic knowledge is received perfectly by disciplic succession from authorities. Such knowledge is never dogmatic, as ill conceived by less intelligent persons. The mother is the authority to verify the identity of the father. She is the authority for such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gītā this truth is confirmed in the Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it from authority. The very same system is accepted universally as truth, but only the false arguer speaks against it. For example, modern spacecraft fly in the sky, and when scientists say that they travel to the other side of the moon, men believe these stories blindly because they have accepted the modern scientists as authorities. The authorities speak, and the people in general believe them. But in the case of Vedic truths, they have been taught not to believe. Even if they accept them they give a different interpretation. Each and every man wants a direct perception of Vedic knowledge, but foolishly they deny it. This means that the misguided man can believe one authority, the scientist, but will reject the authority of the Vedas. The result is that people have degenerated.

Here is an authority speaking about Śrī Kṛṣṇa as the original Personality of Godhead and the first Nārāyaṇa. Even such an impersonalist as Ācārya Śaṅkara has said in the beginning of his commentation on the Bhagavad-gītā that Nārāyaṇa, the Personality of Godhead, is beyond the material creation. The universe is one of the material creations, but Nārāyaṇa is transcendental to such material paraphernalia.

Bhīṣmadeva is one of the twelve mahājanas who know the principles of transcendental knowledge. His confirmation of Lord Śrī Kṛṣṇa's being the original Personality of Godhead is also corroborated by the impersonalist Śaṅkara. All other ācāryas have also confirmed this statement, and thus there is no chance of not accepting Lord Śrī Kṛṣṇa as the original Personality of Godhead. Bhīṣmadeva says that He is the first Nārāyaṇa. This is also confirmed by Brahmājī in the Bhāgavatam (10.14.14). Kṛṣṇa is the first Nārāyaṇa. In the spiritual world (Vaikuṇṭha) there are unlimited numbers of Nārāyaṇas, who are all the same Personality of Godhead and are considered to be the plenary expansions of the original Personality of Godhead, Śrī Kṛṣṇa. The first form of the Lord Śrī Kṛṣṇa first expands Himself as the form of Baladeva, and Baladeva expands in so many other forms, such as Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva, Nārāyaṇa, Puruṣa, Rāma and Nṛsiṁha. All these expansions are one and the same viṣṇu-tattva, and Śrī Kṛṣṇa is the original source of all the plenary expansions. He is therefore the direct Personality of Godhead. He is the creator of the material world, and He is the predominating Deity known as Nārāyaṇa in all the Vaikuṇṭha planets. Therefore, His movements amongst human beings is another sort of bewilderment. The Lord therefore says in the Bhagavad-gītā that foolish persons consider Him to be one of the human beings without knowing the intricacies of His movements.

The bewilderment regarding Śrī Kṛṣṇa is due to the action of His twofold internal and external energies upon the third one, called marginal energy. The living entities are expansions of His marginal energy, and thus they are sometimes bewildered by the internal energy and sometimes by the external energy. By internal energetic bewilderment, Śrī Kṛṣṇa expands Himself into unlimited numbers of Nārāyaṇas and exchanges or accepts transcendental loving service from the living entities in the transcendental world. And by His external energetic expansions, He incarnates Himself in the material world amongst the men, animals or demigods to reestablish His forgotten relation with the living entities in different species of life. Great authorities like Bhīṣma, however, escape His bewilderment by the mercy of the Lord.

TEXT 19

asyānubhāvaṁ bhagavān

veda guhyatamaṁ śivaḥ

devarṣir nāradaḥ sākṣād

bhagavān kapilo nṛpa

SYNONYMS

asya-of Him; anubhāvam-glories; bhagavān-the most powerful; veda-knows; guhya-tamam-very confidentially; śivaḥ-Lord Śiva; deva-ṛṣiḥ-the great sage among the demigods; nāradaḥ-Nārada; sākṣāt-directly; bhagavān-the Personality of Godhead; kapilaḥ-Kapila; nṛpa-O King.

O King, Lord Śiva, Nārada the sage amongst the demigods, and Kapila, the incarnation of Godhead, all know very confidentially about His glories through direct contact.

Pure devotees of the Lord are all bhāvas, or persons who know the glories of the Lord in different transcendental loving services. As the Lord has innumerable expansions of His plenary form, there are innumerable pure devotees of the Lord, who are engaged in the exchange of service of different humors. Ordinarily there are twelve great devotees of the Lord, namely Brahmā, Nārada, Śiva, Kumāra, Kapila, Manu, Prahlāda, Bhīṣma, Janaka, Śukadeva Gosvāmī, Bali Mahārāja and Yamarāja. Bhīṣmadeva, although one of them, has mentioned only three important names of the twelve who know the glories of the Lord. Śrīla Viśvanātha Cakravartī Ṭhākura, one of the great ācāryas in the modern age, explains that anubhāva, or the glory of the Lord, is first appreciated by the devotee in ecstasy manifesting the symptoms of perspiring, trembling, weeping, bodily eruptions, etc., which are further enhanced by steady understanding of the glories of the Lord. Such different understandings of bhāvas are exchanged between Yaśodā and the Lord (binding the Lord by ropes) and in the chariot driving by the Lord in the exchange of love with Arjuna. These glories of the Lord are exhibited in His being subordinated before His devotees, and that is another feature of the glories of the Lord. Śukadeva Gosvāmī and the Kumāras, although situated in the transcendental position, became converted by another feature of bhāva and turned into pure devotees of the Lord. Tribulations imposed upon the devotees by the Lord constitute another exchange of transcendental bhāva between the Lord and the devotees. The Lord says "I put My devotee into difficulty, and thus the devotee becomes more purified in exchanging transcendental bhāva with Me." Placing the devotee into material troubles necessitates delivering him from the illusory material relations. The material relations are based on reciprocation of material enjoyment, which depends mainly on material resources. Therefore, when material resources are withdrawn by the Lord, the devotee is cent percent attracted toward the transcendental loving service of the Lord. Thus the Lord snatches the fallen soul from the mire of material existence. Tribulations offered by the Lord to His devotee are different from the tribulations resulting from vicious action. All these glories of the Lord are especially known to the great mahājanas like Brahmā, Śiva, Nārada, Kapila, Kumāra and Bhīṣma, as mentioned above, and one is able to grasp it by their grace.

TEXT 20

yaṁ manyase mātuleyaṁ

priyaṁ mitraṁ suhṛttamam

akaroḥ sacivaṁ dūtaṁ

sauhṛdād atha sārathim

SYNONYMS

yam-the person; manyase-you think; mātuleyam-maternal cousin; priyam-very dear; mitram-friend; suhṛt-tamam-ardent well-wisher; akaroḥ-executed; sacivam-counsel; dūtam-messenger; sauhṛdāt-by good will; atha-thereupon; sārathim-charioteer.

O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that very Personality of Godhead, Śrī Kṛṣṇa.

Lord Śrī Kṛṣṇa, although acting as the cousin, brother, friend, well-wisher, counselor, messenger, benefactor, etc., of the Pāṇḍavas, was still the Supreme Personality of Godhead. Out of His causeless mercy and favor upon His unalloyed devotees, He performs all kinds of service, but that does not mean that He has changed His position as the Absolute Person. To think of Him as an ordinary man is the grossest type of ignorance.

TEXT 21

sarvātmanaḥ sama-dṛśo

hy advayasyānahaṅkṛteḥ

tat-kṛtaṁ mativaiṣamyaṁ

niravadyasya na kvacit

SYNONYMS

sarva-ātmanaḥ-of one who is present in everyone's heart; sama-dṛśaḥ-of one who is equally kind to one and all; hi-certainly; advayasya-of the Absolute; anahaṅkṛteḥ-free from all material identity of false ego; tat-kṛtam-everything done by Him; mati-consciousness; vaiṣamyam-differentiation; niravadyasya-freed from all attachment; na-never; kvacit-at any stage.

Being the Absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced.

Because He is absolute, there is nothing different from Him. He is kaivalya; there is nothing except Himself. Everything and everyone is the manifestation of His energy, and thus He is present everywhere by His energy, being nondifferent from it. The sun is identified with every inch of the sun rays and every molecular particle of the rays. Similarly, the Lord is distributed by His different energies. He is Paramātmā, or the Supersoul, present in everyone as the supreme guidance, and therefore He is already the chariot driver and counsel of all living beings. When He, therefore, exhibits Himself as chariot driver of Arjuna, there is no change in His exalted position. It is the power of devotional service only that demonstrates Him as the chariot driver or the messenger. Since He has nothing to do with the material conception of life because He is absolute spiritual identity, there is for Him no superior or inferior action. Being the Absolute Personality of Godhead, He has no false ego, and so He does not identify Himself with anything different from Him. The material conception of ego is equibalanced in Him. He does not feel, therefore, inferior by becoming the chariot driver of His pure devotee. It is the glory of the pure devotee that only he can bring about service from the affectionate Lord.

TEXT 22

tathāpy ekānta-bhakteṣu

paśya bhūpānukampitam

yan me 'sūṁs tyajataḥ sākṣāt

kṛṣṇo darśanam āgataḥ

SYNONYMS

tathāpi-still; ekānta-unflinching; bhakteṣu-unto the devotees; paśya-see here; bhū-pa-O King; anukampitam-how sympathetic; yat-for which; me-my; asūn-life; tyajataḥ-ending; sākṣāt-directly; kṛṣṇaḥ-the Personality of Godhead; darśanam-in my view; āgataḥ-has kindly come.

Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor.

The Supreme Lord, the Absolute Personality of Godhead, Śrī Kṛṣṇa, although equal to everyone, is still more inclined to His unflinching devotee who is completely surrendered and knows no one else as his protector and master. Having unflinching faith in the Supreme Lord as one's protector, friend and master is the natural condition of eternal life. A living entity is so made by the will of the Almighty that he is most happy when placing himself in a condition of absolute dependence.

The opposite tendency is the cause of falldown. The living entity has this tendency of falling down by dint of misidentifying himself as fully independent to lord it over the material world. The root cause of all troubles is there in false egotism. One must draw towards the Lord in all circumstances.

The appearance of Lord Kṛṣṇa at the deathbed of Bhīṣmajī is due to his being an unflinching devotee of the Lord. Arjuna had some bodily relation with Kṛṣṇa because the Lord happened to be his maternal cousin. But Bhīṣma had no such bodily relation. Therefore the cause of attraction was due to the intimate relation of the soul. Yet because the relation of the body is very pleasing and natural, the Lord is more pleased when He is addressed as the son of Mahārāja Nanda, the son of Yaśodā, the lover of Rādhārāṇī. This affinity by bodily relation with the Lord is another feature of reciprocating loving service with the Lord. Bhīṣmadeva is conscious of this sweetness of transcendental humor, and therefore he likes to address the Lord as Vijaya-Sakhe, Pārtha-Sakhe, etc., exactly like Nanda-nandana or Yaśodā-nandana. The best way to establish our relation in transcendental sweetness is to approach Him through His recognized devotees. One should not try to establish the relation directly; there must be a via medium which is transparent and competent to lead us to the right path.

TEXT 23

bhaktyāveśya mano yasmin

vācā yan-nāma kīrtayan

tyajan kalevaraṁ yogī

mucyate kāma-karmabhiḥ

SYNONYMS

bhaktyā-with devout attention; āveśya-meditating; manaḥ-mind; yasmin-in whose; vācā-by words; yat-Kṛṣṇa; nāma-holy name; kīrtayan-by chanting; tyajan-quitting; kalevaram-this material body; yogī-the devotee; mucyate-gets release; kāma-karmabhiḥ-from fruitive activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body.

Yoga means concentration of the mind detached from all other subject matter. And actually such concentration is samādhi, or cent percent engagement in the service of the Lord. And one who concentrates his attention in that manner is called a yogī. Such a yogī devotee of the Lord engages himself twenty-four hours daily in the service of the Lord so that his whole attention is engrossed with the thoughts of the Lord in ninefold devotional service, namely hearing, chanting, remembering, worshiping, praying, becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself, as it is explained in the Bhagavad-gītā concerning the highest perfectional stage of samādhi. The Lord calls such a rare devotee the best amongst all the yogīs Such a perfect yogī is enabled by the divine grace of the Lord to concentrate his mind upon the Lord with a perfect sense of consciousness, and thus by chanting His holy name before quitting the body the yogī is at once transferred by the internal energy of the Lord to one of the eternal planets where there is no question of material life and its concomitant factors. In material existence a living being has to endure the material conditions of threefold miseries, life after life, according to his fruitive work. Such material life is produced by material desires only. Devotional service to the Lord does not kill the natural desires of the living being, but they are applied in the right cause of devotional service. This qualifies the desire to be transferred to the spiritual sky. General Bhīṣmadeva is referring to a particular type of yoga called bhakti-yoga, and he was fortunate enough to have the Lord directly in his presence before he quitted his material body. He therefore desired that the Lord stay before his view in the following verses.

TEXT 24

sa deva-devo bhagavān pratīkṣatāṁ

kalevaraṁ yāvad idaṁ hinomy aham

prasanna-hāsāruṇa-locanollasan-

mukhāmbujo dhyāna-pathaś catur-bhujaḥ

SYNONYMS

saḥ-He; deva-devaḥ-the Supreme Lord of the lords; bhagavān-the Personality of Godhead; pratīkṣatām-may kindly wait; kalevaram-body; yāvat-as long as; idam-this (material body); hinomi-may quit; aham-I; prasanna-cheerful; hāsa-smiling; aruṇa-locana-eyes red like the morning sun; ullasat-beautifully decorated; mukha-ambujaḥ-the lotus flower of His face; dhyāna-pathaḥ-in the path of my meditation; catur-bhujaḥ-the four-handed form of Nārāyaṇa (the worshipable Deity of Bhīṣmadeva).

May my Lord, who is four-handed and whose beautifully decorated lotus face, with eyes as red as the rising sun, is smiling, kindly await me at that moment when I quit this material body.

Bhīṣmadeva knew well that Lord Kṛṣṇa is the original Nārāyaṇa. His worshipable Deity was four-handed Nārāyaṇa, but he knew that four-handed Nārāyaṇa is a plenary expansion of Lord Kṛṣṇa. Indirectly he desired Lord Śrī Kṛṣṇa to manifest Himself in His four-handed feature of Nārāyaṇa. A Vaiṣṇava is always humble in his behavior. Although it was cent percent certain that Bhīṣmadeva was approaching Vaikuṇṭha-dhāma just after leaving his material body, still as a humble Vaiṣṇava he desired to see the beautiful face of the Lord, for after quitting the present body he might not be in a position to see the Lord any more. A Vaiṣṇava is not puffed up, although the Lord guarantees His pure devotee entrance into His abode. Here Bhīṣmadeva says, "as long as I do not quit this body." This means that the great General would quit the body by his own will; he was not being forced by the laws of nature. He was so powerful that he could stay in his body as long as he desired. He got this benediction from his father. He desired that the Lord stay before him in His four-handed Nārāyaṇa feature so that he might concentrate upon Him and thus be in trance in that meditation. Then his mind might be sanctified with thinking of the Lord. Thus he did not mind wherever he might go. A pure devotee is never very anxious to go back to the kingdom of God. He entirely depends on the good will of the Lord. He is equally satisfied even if the Lord desires him to go to hell. The only desire that a pure devotee entertains is that he may always be in rapt attention with thinking of the lotus feet of the Lord, regardless. Bhīṣmadeva wanted this much only: that his mind be absorbed in thinking of the Lord and that he pass away thus. That is the highest ambition of a pure devotee.

TEXT 25

sūta uvāca

yudhiṣṭhiras tad ākarṇya

śayānaṁ śara-pañjare

apṛcchad vividhān dharmān

ṛṣīṇāṁ cānuśṛṇvatām

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; yudhiṣṭhiraḥ-King Yudhiṣṭhira; tat-that; ākarṇya-hearing; śayānam-lying down; śara-pañjare-on the bed of arrows; apṛcchat-asked; vividhān-multifarious; dharmān-duties; ṛṣīṇām-of the ṛṣis; ca-and; anuśṛṇvatām-hearing after.

Sūta Gosvāmī said: Mahārāja Yudhiṣṭhira, after hearing Bhīṣmadeva speak in that appealing tone, asked him, in the presence of all the great ṛṣis, about the essential principles of various religious duties.

Bhīṣmadeva, speaking in that appealing tone, convinced Mahārāja Yudhiṣṭhira that he was very soon passing away. And Mahārāja Yudhiṣṭhira was inspired by Lord Śrī Kṛṣṇa to ask him of the principles of religion. Lord Śrī Kṛṣṇa inspired Mahārāja Yudhiṣṭhira to ask Bhīṣmadeva in the presence of many great sages, indicating thereby that the Lord's devotee like Bhīṣmadeva, although apparently living as a worldly man, is far superior to many great sages, even Vyāsadeva. Another point is that Bhīṣmadeva at that time was not only lying on a deathbed of arrows, but was greatly aggrieved because of that state. One should not have asked him any question at that time, but Lord Śrī Kṛṣṇa wanted to prove that His pure devotees are always sound in body and mind by dint of spiritual enlightenment, and thus in any circumstances a devotee of the Lord is in perfect order to speak of the right way of life. Yudhiṣṭhira also preferred to solve his problematic questions by asking Bhīṣmadeva rather than ask anyone else present there who was seemingly more learned than Bhīṣmadeva. This is all due to the arrangement of the great wheel-carrier Lord Śrī Kṛṣṇa, who establishes the glories of His devotee. The father likes to see the son become more famous than himself. The Lord declares very emphatically that worship of His devotee is more valuable than the worship of the Lord Himself.

TEXT 26

puruṣa-sva-bhāva-vihitān

yathā-varṇaṁ yathāśramam

vairāgya-rāgopādhibhyām

āmnātobhaya-lakṣaṇān

SYNONYMS

puruṣa-the human being; sva-bhāva-by his own acquired qualities; vihitān-prescribed; yathā-according to; varṇam-classification of castes; yathā-according to; āśramam-orders of life; vairāgya-detachment; rāga-attachment; upādhibhyām-out of such designations; āmnāta-systematically; ubhaya-both; lakṣaṇān-symptoms.

At Mahārāja Yudhiṣṭhira's inquiry, Bhīṣmadeva first defined all the classifications of castes and orders of life in terms of the individual's qualifications. Then he systematically, in twofold divisions, described counteraction by detachment and interaction by attachment.

The conception of four castes and four orders of life, as planned by the Lord Himself (Bg. 4.13), is to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life. In almost all the Purāṇas the subject matter is described in the same spirit, and so also in the Mahābhārata it is more elaborately described by Bhīṣmadeva in the Śānti-parva, beginning from the sixtieth chapter.

The varṇāśrama-dharma is prescribed for the civilized human being just to train him to successfully terminate human life. Self-realization is distinguished from the life of the lower animals engaged in eating, sleeping, fearing and mating. Bhīṣmadeva advised for all human beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to equally distribute wealth, (4) to forgive, (5) to beget children only by one's legitimate wife, (6) to be pure in mind and hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support servants or subordinates. One cannot be called a civilized person without acquiring the above-mentioned preliminary qualities. Besides these, the brāhmaṇas (the intelligent men), the administrative men, the mercantile community and the laborer class must acquire special qualities in terms of occupational duties mentioned in all the Vedic scriptures. For the intelligent men, controlling the senses is the most essential qualification. It is the basis of morality. Sex indulgence even with a legitimate wife must also be controlled, and thereby family control will automatically follow. An intelligent man abuses his great qualifications if he does not follow the Vedic way of life. This means he must seriously make a study of the Vedic literatures, especially of the Śrīmad-Bhāgavatam and the Bhagavad-gītā. For learning Vedic knowledge, one must approach a person who is cent percent engaged in devotional service. He must not do things which are forbidden in the śāstras. A person cannot be a teacher if he drinks or smokes. In the modern system of education the teacher's academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways.

The kṣatriya, the member of the administrative class, is especially advised to give charity and not to accept charity in any circumstances. Modern administrators raise subscriptions for some political functions, but never give charity to the citizens in any state function. It is just the reverse in the injunctions of the śāstras. The administrative class must be well versed in the śāstras, but must not take to the profession of teachers. The administrators should never pretend to become nonviolent and thereby go to hell. When Arjuna wanted to become a nonviolent coward on the Battlefield of Kurukṣetra, he was severely chastised by Lord Kṛṣṇa. The Lord degraded Arjuna at that time to the status of an uncivilized man for his avowed acceptance of the cult of nonviolence. The administrative class must be personally trained in military education. Cowards should not be elevated to the presidential throne by dint of numerical votes only. The monarchs were all chivalrous personalities, and therefore monarchy should be maintained provided the monarch is regularly trained in the occupational duties of a king. In fighting, the king or the president should never return home without being hurt by the enemy. The so-called king of today never visits the warfield. He is very much expert in artificially encouraging the fighting strength in the hope of false national prestige. As soon as the administrative class is turned into a gang of mercantile and laborer men, the whole machinery of government becomes polluted.

The vaiśyas, the members of the mercantile communities, are especially advised to protect the cows. Cow protection means increasing the milk productions, namely curd and butter. Agriculture and distribution of the foodstuff are the primary duties of the mercantile community backed by education in Vedic knowledge and trained to give in charity. As the kṣatriyas were given charge of the protection of the citizens, vaiśyas were given the charge of the protection of animals. Animals are never meant to be killed. Killing of animals is a symptom of barbarian society. For a human being, agricultural produce, fruits and milk are sufficient and compatible foodstuffs. The human society should give more attention to animal protection. The productive energy of the laborer is misused when he is occupied by industrial enterprises. Industry of various types cannot produce the essential needs of man, namely rice, wheat, grains, milk, fruits and vegetables. The production of machines and machine tools increases the artificial living fashion of a class of vested interests and keeps thousands of men in starvation and unrest. This should not be the standard of civilization.

The śūdra class is less intelligent and should have no independence. They are meant for rendering sincere service to the three higher sections of the society. The śūdra class can attain all comforts of life simply by rendering service to the higher classes. It is especially enjoined that a śūdra should never bank money. As soon as the śūdras accumulate wealth, it will be misused for sinful activities in wine, women and gambling. Wine, women and gambling indicate that the population is degraded to less than śūdra quality. The higher castes should always look after the maintenance of the śūdras, and they should provide them with old and used garments. A śūdra should not leave his master when the master is old and invalid, and the master should keep the servants satisfied in all respects. The śūdras must first of all be satisfied by sumptuous food and clothing before any sacrifice is performed. In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation.

The varṇas are, so to speak, classifications of different occupations, and āśrama-dharma is gradual progress on the path of self-realization. Both are interrelated, and one is dependent on the other. The main purpose of āśrama-dharma is to awaken knowledge and detachment. The brahmacārī āśrama is the training ground for the prospective candidates. In this āśrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of āśrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vānaprastha and sannyāsa orders of life are for those who are detached from material life. The brahmacārī-āśrama is especially meant for training both the attached and detached.

TEXT 27

dāna-dharmān rāja-dharmān

mokṣa-dharmān vibhāgaśaḥ

strī-dharmān bhagavad-dharmān

samāsa-vyāsa-yogataḥ

SYNONYMS

dāna-dharmān-the acts of charity; rāja-dharmān-pragmatic activities of the kings; mokṣa-dharmān-the acts for salvation; vibhāgaśaḥ-by divisions; strī-dharmān-duties of women; bhagavat-dharmān-the acts of the devotees; samāsa-generally; vyāsa-explicitly; yogataḥ-by means of.

He then explained, by divisions, acts of charity, the pragmatic activities of a king and activities for salvation. Then he described the duties of women and devotees, both briefly and extensively.

To give charity is one of the householder's main functions, and he should be prepared to give in charity at least fifty percent of his hard-earned money. A brahmacārī, or student, should perform sacrifices, a householder should give charity, and a person in the retired life or in the renounced order should practice penances and austerities. Those are the general functions of all the āśramas, or orders of life on the path of self-realization. In the brahmacārī life the training is sufficiently imparted so that one may understand that the world as property belongs to the Supreme Lord, the Personality of Godhead. No one, therefore, can claim to be the proprietor of anything in the world. Therefore, in the life of a householder, which is a sort of license for sex enjoyment, one must give in charity for the service of the Lord. Everyone's energy is generated or borrowed from the reservoir of energy of the Lord; therefore, the resultant actions of such energy must be given to the Lord in the shape of transcendental loving service for Him. As the rivers draw water from the sea through the clouds and again go down to the sea, similarly our energy is borrowed from the supreme source, the Lord's energy, and it must return to the Lord. That is the perfection of our energy. The Lord, therefore, in the Bhagavad-gītā (9.27) says that whatever we do, whatever we undergo as penance, whatever we sacrifice, whatever we eat or whatever we give in charity must be offered to Him (the Lord). That is the way of utilizing our borrowed energy. When our energy is utilized in that way, our energy is purified from the contamination of material inebrieties, and thus we become fit for our original natural life of service to the Lord.

Rāja-dharma is a great science, unlike modern diplomacy for political supremacy. The kings were trained systematically to become munificent and not merely be tax collectors. They were trained to perform different sacrifices only for the prosperity of the subjects. To lead the prajās to the attainment of salvation was a great duty of the king. The father, the spiritual master and the king are not to become irresponsible in the matter of leading their subjects to the path of ultimate liberation from birth, death, diseases and old age. When these primary duties are properly discharged, there is no need of government of the people, by the people. In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone. Under the circumstances the untrained administrators play havoc to make the subjects happy in all respects. On the other hand, these untrained administrators gradually become rogues and thieves and increase the taxation to finance a top-heavy administration that is useless for all purposes. Actually the qualified brāhmaṇas are meant to give direction to the kings for proper administration in terms of the scriptures like the Manu-saṁhitā and Dharma-śāstras of Parāśara. A typical king is the ideal of the people in general, and if the king is pious, religious, chivalrous and munificent, the citizens generally follow him. Such a king is not a lazy sensuous person living at the cost of the subjects, but alert always to kill thieves and dacoits. The pious kings were not merciful to dacoits and thieves in the name of nonsensical ahiṁsā (nonviolence). The thieves and dacoits were punished in an exemplary way so that in the future no one would dare commit such nuisances in an organized form. Such thieves and dacoits were never meant for administration as they are now.

The taxation law was simple. There was no force, no encroachment. The king had a right to take one fourth of the production made by the subject. The king had a right to claim a fourth of one's allotted wealth. One would never grudge parting with it because due to the pious king and religious harmony there was enough natural wealth, namely grains, fruits, flowers, silk, cotton, milk, jewels, minerals, etc., and therefore no one was materially unhappy. The citizens were rich in agriculture and animal husbandry, and therefore they had enough grains, fruits and milk without any artificial needs of soaps and toilets, cinemas and bars.

The king had to see that the reserved energy of humanity was properly utilized. Human energy is meant not exactly for fulfilling animal propensities, but for self-realization. The whole government was specifically designed to fulfill this particular purpose. As such, the king had to select properly the cabinet ministers, but not on the strength of voting background. The ministers, the military commanders and even the ordinary soldiers were all selected by personal qualification, and the king had to supervise them properly before they were appointed to their respective posts. The king was especially vigilant to see that the tapasvīs, or persons who sacrificed everything for disseminating spiritual knowledge, were never disregarded. The king knew well that the Supreme Personality of Godhead never tolerates any insult to His unalloyed devotees. Such tapasvīs were trusted leaders even of the rogues and thieves, who would never disobey the orders of tapasvīs. The king would give special protection to illiterates, the helpless and widows of the state. Defense measures were arranged previous to any attack by the enemies. The taxing process was easy, and it was not meant for squandering, but was for strengthening the reserve fund. The soldiers were recruited from all parts of the world, and they were trained for special duties.

As far as salvation is concerned, one has to conquer the principles of lust, anger, unlawful desires, avarice and bewilderment. To get freedom from anger, one should learn how to forgive. To be free from unlawful desires one should not make plans. By spiritual culture one is able to conquer sleep. By tolerance only can one conquer desires and avarice. Disturbances from various diseases can be avoided by regulated diets. By self-control one can be free from false hopes, and money can be saved by avoiding undesirable association. By practice of yoga one can control hunger, and worldliness can be avoided by culturing the knowledge of impermanence. Dizziness can be conquered by rising up, and false arguments can be conquered by factual ascertainment. Talkativeness can be avoided by gravity and silence, and by prowess one can avoid fearfulness. Perfect knowledge can be obtained by self-cultivation. One must be free from lust, avarice, anger, dreaming, etc., to actually attain the path of salvation.

As far as the women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened, women can create havoc in society by adultery. Adultery means production of unwanted children known as varṇa-saṅkara, who disturb the world.

The last item taught by Bhīṣmadeva was the process of pleasing the Lord. We are all eternal servants of the Lord, and when we forget this essential part of our nature we are put into material conditions of life. The simple process of pleasing the Lord (for the householders especially) is to install the Deity of the Lord at home. By concentrating on the Deity, one may progressively go on with the daily routine work. Worshiping the Deity at home, serving the devotee, hearing the Śrīmad-Bhāgavatam, residing in a holy place and chanting the holy name of the Lord are all inexpensive items by which one can please the Lord. Thus the subject matter was explained by the grandfather to his grandchildren.

TEXT 28

dharmārtha-kāma-mokṣāṁś ca

sahopāyān yathā mune

nānākhyānetihāseṣu

varṇayām āsa tattvavit

SYNONYMS

dharma-occupational duties; artha-economic development; kāma-fulfillment of desires; mokṣān-ultimate salvation; ca-and; saha-along with; upāyān-means; yathā-as it is; mune-O sage; nānā-various; ākhyāna-by recitation of historical narrations; itihāseṣu-in the histories; varṇayām āsa-described; tattva-vit-one who knows the truth.

Then he described the occupational duties of different orders and statuses of life, citing instances from history, for he was himself well acquainted with the truth.

Incidents mentioned in the Vedic literatures, such as the Purāṇas, Mahābhārata and Rāmāyaṇa are factual historical narrations that took place sometime in the past, although not in any chronological order. Such historical facts, being instructive for ordinary men, were assorted without chronological reference. Besides that, they happen on different planets, nay, in different universes, and thus the description of the narrations is sometimes measured by three dimensions. We are simply concerned with the instructive lessons of such incidents, even though they are not in order by our limited range of understanding. Bhīṣmadeva described such narrations before Mahārāja Yudhiṣṭhira in reply to his different questions.

TEXT 29

dharmaṁ pravadatas tasya

sa kālaḥ pratyupasthitaḥ

yo yoginaś chanda-mṛtyor

vāñchitas tūttarāyaṇaḥ

SYNONYMS

dharmam-occupational duties; pravadataḥ-while describing; tasya-his; saḥ-that; kālaḥ-time; pratyupasthitaḥ-exactly appeared; yaḥ-that is; yoginaḥ-for the mystics; chanda-mṛtyoḥ-of one who dies according to one's own selection of time; vāñchitaḥ-is desired by; tu-but; uttarāyaṇaḥ-the period when the sun runs on the northern horizon.

While Bhīṣmadeva was describing occupational duties, the sun's course ran into the northern hemisphere. This period is desired by mystics who die at their will.

The perfect yogīs or mystics can leave the material body at their own sweet will at a suitable time and go to a suitable planet desired by them. In the Bhagavad-gītā (8.24) it is said that self-realized souls who have exactly identified themselves with the interest of the Supreme Lord can generally leave the material body during the time of the fire-god's effulgence and when the sun is in the northern horizon, and thus achieve the transcendental sky. In the Vedas these times are considered auspicious for quitting the body, and they are taken advantage of by the expert mystics who have perfected the system. Perfection of yoga means attainment of such supermental states as to be able to leave the material body as desired. Yogīs can also reach any planet within no time without a material vehicle. The yogīs can reach the highest planetary system within a very short time, and this is impossible for the materialist. Even attempting to reach the highest planet will take millions of years at a speed of millions of miles per hour. This is a different science, and Bhīṣmadeva knew well how to utilize it. He was just waiting for the suitable moment to quit his material body, and the golden opportunity arrived when he was instructing his noble grandsons, the Pāṇḍavas. He thus prepared himself to quit his body before the exalted Lord Śrī Kṛṣṇa, the pious Pāṇḍavas and the great sages headed by Bhagavān Vyāsa, etc., all great souls.

TEXT 30

tadopasaṁhṛtya giraḥ sahasraṇīr

vimukta-saṅgaṁ mana ādi-pūruṣe

kṛṣṇe lasat-pīta-paṭe catur-bhuje

puraḥ sthite 'mīlita-dṛg vyadhārayat

SYNONYMS

tadā-at that time; upasaṁhṛtya-withdrawing; giraḥ-speech; sahasraṇīḥ-Bhīṣmadeva (who was expert in thousands of sciences and arts); vimukta-saṅgam-completely freed from everything else; manaḥ-mind; ādi-pūruṣe-unto the original Personality of Godhead; kṛṣṇe-unto Kṛṣṇa; lasat-pīta-paṭe-decorated with yellow garments; catur-bhuje-unto the four-handed original Nārāyaṇa; puraḥ-just before; sthite-standing; amīlita-widespread; dṛk-vision; vyadhārayat-fixed.

Thereupon that man who spoke on different subjects with thousands of meanings and who fought on thousands of battlefields and protected thousands of men, stopped speaking and, being completely freed from all bondage, withdrew his mind from everything else and fixed his wide-open eyes upon the original Personality of Godhead, Śrī Kṛṣṇa, who stood before him, four-handed, dressed in yellow garments that glittered and shined.

In the momentous hour of leaving his material body, Bhīṣmadeva set the glorious example concerning the important function of the human form of life. The subject matter which attracts the dying man becomes the beginning of his next life. Therefore, if one is absorbed in thoughts of the Supreme Lord Śrī Kṛṣṇa, he is sure to go back to Godhead without any doubt. This is confirmed in the Bhagavad-gītā (8.5-15):

5: And whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt.

6: Whatever state of being one remembers when he quits his body, that state he will attain without fail.

7: Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

8: He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha [Arjuna], is sure to reach Me.

9: One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

10: One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord will certainly attain to the Supreme Personality of Godhead.

11: Persons learned in the Vedas, who utter oṁkāra and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation.

12: The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

13: After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

14: For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.

15: After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Śrī Bhīṣmadeva attained the perfection of quitting his body at will and was fortunate enough to have Lord Kṛṣṇa, the object of his attention, personally present at the time of death. He therefore fixed his open eyes upon Him. He wanted to see Śrī Kṛṣṇa for a long time out of his spontaneous love for Him. Because he was a pure devotee, he had very little to do with the detailed performance of yogic principles. Simple bhakti-yoga is enough to bring about perfection. Therefore, the ardent desire of Bhīṣmadeva was to see the person of Lord Kṛṣṇa, the most lovable object, and by the grace of the Lord, Śrī Bhīṣmadeva had this opportunity at the last stage of his breathing.

TEXT 31

viśuddhayā dhāraṇayā hatāśubhas

tad-īkṣayaivāśu gatā-yudha-śramaḥ

nivṛtta-sarvendriya-vṛtti-vibhramas

tuṣṭāva janyaṁ visṛjañ janārdanam

SYNONYMS

viśuddhayā-by purified; dhāraṇayā-meditation; hata-aśubhaḥ-one who has minimized the inauspicious qualities of material existence; tat-Him; īkṣayā-by looking on; eva-simply; āśu-immediately; gatā-having gone away; yudha-from the arrows; śramaḥ-fatigue; nivṛtta-being stopped; sarva-all; indriya-senses; vṛtti-activities; vibhramaḥ-being widely engaged; tuṣṭāva-he prayed; janyam-the material tabernacle; visṛjan-while quitting; janārdanam-to the controller of the living beings.

By pure meditation, looking at Lord Śrī Kṛṣṇa, he at once was freed from all material inauspiciousness and was relieved of all bodily pains caused by the arrow wounds. Thus all the external activities of his senses at once stopped, and he prayed transcendentally to the controller of all living beings while quitting his material body.

The material body is a gift of the material energy, technically called illusion. Identification with the material body is due to forgetfulness of our eternal relationship with the Lord. For a pure devotee of the Lord like Bhīṣmadeva, this illusion was at once removed as soon as the Lord arrived. Lord Kṛṣṇa is like the sun, and the illusory, external material energy is like darkness. In the presence of the sun there is no possibility that darkness can stand. Therefore, just on the arrival of Lord Kṛṣṇa, all material contamination was completely removed, and Bhīṣmadeva was thus able to be transcendentally situated by stopping the activities of the impure senses in collaboration with matter. The soul is originally pure and so also the senses. By material contamination the senses assume the role of imperfection and impurity. By revival of contact with the Supreme Pure, Lord Kṛṣṇa, the senses again become freed from material contaminations. Bhīṣmadeva attained all these transcendental conditions prior to his leaving the material body because of presence of the Lord. The Lord is the controller and benefactor of all living beings. That is the verdict of all Vedas. He is the supreme eternity and living entity amongst all the eternal living beings.
nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
tam ātma-sthaṁ ye 'nupaśyanti dhīrās
teṣāṁ śāntiḥ śāśvatī netareṣām

(Kaṭha Upaniṣad)* And He alone provides all necessities for all kinds of living beings. Thus He provided all facilities to fulfill the transcendental desires of His great devotee Śrī Bhīṣmadeva, who began to pray as follows.

TEXT 32

śrī-bhīṣma uvāca

iti matir upakalpitā vitṛṣṇā

bhagavati sātvata-puṅgave vibhūmni

sva-sukham upagate kvacid vihartuṁ

prakṛtim upeyuṣi yad-bhava-pravāhaḥ

SYNONYMS

śrī-bhīṣmaḥ uvāca-Śrī Bhīṣmadeva said; iti-thus; matiḥ-thinking, feeling and willing; upakalpitā-invested; vitṛṣṇā-freed from all sense desires; bhagavati-unto the Personality of Godhead; sātvata-puṅgave-unto the leader of the devotees; vibhūmni-unto the great; sva-sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartum-out of transcendental pleasure; prakṛtim-in the material world; upeyuṣi-do accept it; yat-bhava-from whom the creation; pravāhaḥ-is made and annihilated.

Bhīṣmadeva said: Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord Śrī Kṛṣṇa. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created.

Because Bhīṣmadeva was a statesman, the head of the Kuru dynasty, a great general and a leader of kṣatriyas, his mind was strewn over so many subjects, and his thinking, feeling and willing were engaged in different matters. Now, in order to achieve pure devotional service, he wanted to invest all powers of thinking, feeling and willing entirely in the Supreme Being, Lord Kṛṣṇa. He is described herein as the leader of the devotees and all-powerful. Although Lord Kṛṣṇa is the original Personality of Godhead, He Himself descends on earth to bestow upon His pure devotees the boon of devotional service. He descends sometimes as Lord Kṛṣṇa as He is, and sometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure devotees of the Lord have no desire other than the service of the Lord, and therefore they are called sātvata. The Lord is the chief amongst such sātvatas. Bhīṣmadeva, therefore, had no other desires. Unless one is purified from all sorts of material desires, the Lord does not become one's leader. Desires cannot be wiped out, but they have only to be purified. It is confirmed in the Bhagavad-gītā by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in the service of the Lord. Such instruction is given not for any material purpose but only for going back home, back to Godhead (Bg. 10.10). For the ordinary man who wants to lord it over material nature, the Lord not only sanctions and becomes a witness of activities, but He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore the Lord is silent in their case, although He witnesses all their activities and awards them the necessary results, good or bad. The devotees are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire for anything material. The devotee also knows Śrī Kṛṣṇa as the original Nārāyaṇa because Lord Śrī Kṛṣṇa, by His plenary portion, appears as the Kāraṇodakaśāyī Viṣṇu, the original source of all material creation. The Lord also desires the association of His pure devotees, and for them only the Lord descends on the earth and enlivens them. The Lord appears out of His own will. He is not forced by the conditions of material nature. He is therefore described here as the vibhu, or the almighty, for He is never conditioned by the laws of material nature.

TEXT 33

tri-bhuvana-kamanaṁ tamāla-varṇaṁ

ravi-kara-gaura-varāmbaraṁ dadhāne

vapur alaka-kulāvṛtānanābjaṁ

vijaya-sakhe ratir astu me 'navadyā

SYNONYMS

tri-bhuvana-three statuses of planetary systems; kamanam-the most desirable; tamāla-varṇam-bluish like the tamāla tree; ravi-kara-sun rays; gaura-golden color; varāmbaram-glittering dress; dadhāne-one who wears; vapuḥ-body; alaka-kula-āvṛta-covered with paintings of sandalwood pulp; anana-abjam-face like a lotus; vijaya-sakhe-unto the friend of Arjuna; ratiḥ astu-may attraction be reposed upon Him; me-my; anavadyā-without desire for fruitive results.

Śrī Kṛṣṇa is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamāla tree. His body attracts everyone in the three planetary systems [upper, middle and lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results.

When Śrī Kṛṣṇa by His own internal pleasure appears on earth, He does so by the agency of His internal potency. The attractive features of His transcendental body are desired in all the three worlds, namely the upper, middle and lower planetary systems. Nowhere in the universe are there such beautiful bodily features as those of Lord Kṛṣṇa. Therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror, and Kṛṣṇa is described as his intimate friend. Bhīṣmadeva, on his bed of arrows after the Battle of Kurukṣetra, is remembering the particular dress of Lord Kṛṣṇa which He put on as the driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhīṣma, Bhīṣma's attraction was drawn by the glittering dress of Kṛṣṇa, and indirectly he admired his so-called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhīṣmadeva takes this opportunity to address the Lord as vijaya-sakhe (friend of Arjuna) because the Lord is pleased when He is addressed conjointly with His devotees, who are related with Him in different transcendental humors. While Kṛṣṇa was the charioteer of Arjuna, sun rays glittered on the dress of the Lord, and the beautiful hue created by the reflection of such rays was never forgotten by Bhīṣmadeva. As a great fighter he was relishing the relation of Kṛṣṇa in the chivalrous humor. Transcendental relation with the Lord in any one of the different rasas (humors) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love, imitating the damsels of Vrajadhāma. Such a cheap relation with the Lord exhibits only the base mentality of the mundaner because one who has relished conjugal humor with the Lord cannot be attached to worldly conjugal rasa, which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. A genuine relation of the living being with the Supreme Lord can take any form out of the five principal rasas, and it does not make any difference in transcendental degree to the genuine devotee. Bhīṣmadeva is a concrete example of this, and it should be carefully observed how the great general is transcendentally related with the Lord.

TEXT 34

yudhi turaga-rajo-vidhūmra-viṣvak-

kaca-lulita-śramavāry-alaṅkṛtāsye

mama niśita-śarair vibhidyamāna-

tvaci vilasat-kavace 'stu kṛṣṇa ātmā

SYNONYMS

yudhi-on the battlefield; turaga-horses; rajaḥ-dust; vidhūmra-turned an ashen color; viṣvak-waving; kaca-hair; lulita-scattered; śramavāri-perspiration; alaṅkṛta-decorated with; āsye-unto the face; mama-my; niśita-sharp; śaraiḥ-by the arrows; vibhidyamāna-pierced by; tvaci-in the skin; vilasat-enjoying pleasure; kavace-protecting armor; astu-let there be; kṛṣṇe-unto Śrī Kṛṣṇa; ātmā-mind.

On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.

The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.

It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.

Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.

Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.

Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.

TEXT 35

sapadi sakhi-vaco niśamya madhye

nija-parayor balayo rathaṁ niveśya

sthitavati para-sainikāyur akṣṇā

hṛtavati pārtha-sakhe ratir mamāstu

SYNONYMS

sapadi-on the battlefield; sakhi-vacaḥ-command of the friend; niśamya-after hearing; madhye-in the midst; nija-His own; parayoḥ-and the opposite party; balayoḥ-strength; ratham-chariot; niveśya-having entered; sthitavati-while staying there; para-sainika-of the soldiers on the opposite side; āyuḥ-duration of life; akṣṇā-by looking over; hṛtavati-act of diminishing; pārtha-of Arjuna, son of Pṛthā (Kuntī); sakhe-unto the friend; ratiḥ-intimate relation; mama-my; astu-let there be.

In obedience to the command of His friend, Lord Śrī Kṛṣṇa entered the arena of the Battlefield of Kurukṣetra between the soldiers of Arjuna and Duryodhana, and while there He shortened the life spans of the opposite party by His merciful glance. This was done simply by His looking at the enemy. Let my mind be fixed upon that Kṛṣṇa.

In the Bhagavad-gītā (1.21-25) Arjuna ordered the infallible Lord Śrī Kṛṣṇa to place his chariot between the phalanxes of the soldiers. He asked Him to stay there until he had finished observing the enemies he had to face in the battle. When the Lord was so asked, He at once did so, just like an order carrier. And the Lord pointed out all the important men on the opposite side, saying, "Here is Bhīṣma, here is Droṇa," and so on. The Lord, being the supreme living being, is never the order supplier or order carrier of anyone, whoever he may be. But out of His causeless mercy and affection for His pure devotees, sometimes He carries out the order of the devotee like an awaiting servant. By executing the order of a devotee, the Lord becomes pleased, as a father is pleased to carry out the order of his small child. This is possible only out of pure transcendental love between the Lord and His devotees, and Bhīṣmadeva was quite aware of this fact. He therefore addressed the Lord as the friend of Arjuna.

The Lord diminished the duration of life of the opposite party by His merciful glance. It is said that all the fighters who assembled on the Battlefield of Kurukṣetra attained salvation by personally seeing the Lord at the time of death. Therefore, His diminishing the duration of life of Arjuna's enemy does not mean that He was partial to the cause of Arjuna. Factually He was merciful to the opposite party because they would not have attained salvation by dying at home in the ordinary course of life. Here was a chance to see the Lord at the time of death and thus attain salvation from material life. Therefore, the Lord is all good, and whatever He does is for everyone's good. Apparently it was for the victory of Arjuna, His intimate friend, but factually it was for the good of Arjuna's enemies. Such are the transcendental activities of the Lord, and whoever understands this also gets salvation after quitting this material body. The Lord does no wrong in any circumstance because He is absolute, all good at all times.

TEXT 36

vyavahita-pṛtanā-mukhaṁ nirīkṣya

sva-jana-vadhād vimukhasya doṣa-buddhyā

kumatim aharad ātma-vidyayā yaś

caraṇa-ratiḥ paramasya tasya me 'stu

SYNONYMS

vyavahita-standing at a distance; pṛtanā-soldiers; mukham-faces; nirīkṣya-by looking upon; sva-jana-kinsmen; vadhāt-from the act of killing; vimukhasya-one who is reluctant; doṣa-buddhyā-by polluted intelligence; kumatim-poor fund of knowledge; aharat-eradicated; ātma-vidyayā-by transcendental knowledge; yaḥ-He who; caraṇa-to the feet; ratiḥ-attraction; paramasya-of the Supreme; tasya-for Him; me-my; astu-let there be.

When Arjuna was seemingly polluted by ignorance upon observing the soldiers and commanders before him on the battlefield, the Lord eradicated his ignorance by delivering transcendental knowledge. May His lotus feet always remain the object of my attraction.

The kings and the commanders were to stand in the front of the fighting soldiers. That was the system of actual fighting. The kings and commanders were not so-called presidents or ministers of defense as they are today. They would not stay home while the poor soldiers or mercenaries were fighting face to face. This may be the regulation of modern democracy, but when actual monarchy was prevailing, the monarchs were not cowards elected without consideration of qualification. As it was evident from the Battlefield of Kurukṣetra, all the executive heads of both parties, like Droṇa, Bhīṣma, Arjuna and Duryodhana, were not sleeping; all of them were actual participants in the fighting, which was selected to be executed at a place away from the civil residential quarters. This means that the innocent citizens were immune from all effects of fighting between the rival royal parties. The citizens had no business in seeing what was going to happen during such fighting. They were to pay one fourth of their income to the ruler, whether he be Arjuna or Duryodhana. All the commanders of the parties on the Battlefield of Kurukṣetra were standing face to face, and Arjuna saw them with great compassion and lamented that he was to kill his kinsmen on the battlefield for the sake of the empire. He was not at all afraid of the giant military phalanx presented by Duryodhana, but as a merciful devotee of the Lord, renunciation of worldly things was natural for him, and thus he decided not to fight for worldly possessions. But this was due to a poor fund of knowledge, and therefore it is said here that his intelligence became polluted. His intelligence could not be polluted at any time because he was a devotee and constant companion of the Lord, as is clear in the Fourth Chapter of the Bhagavad-gītā. Apparently Arjuna's intelligence became polluted because otherwise there would not have been a chance to deliver the teachings of Bhagavad-gītā for the good of all polluted conditioned souls engaged in material bondage by the conception of the false material body. The Bhagavad-gītā was delivered to the conditioned souls of the world to deliver them from the wrong conception of identifying the body with the soul and to reestablish the soul's eternal relation with the Supreme Lord. Ātma-vidyā, or transcendental knowledge of Himself, was primarily spoken by the Lord for the benefit of all concerned in all parts of the universe.

TEXT 37

sva-nigamam apahāya mat-pratijñām

ṛtam adhikartum avapluto rathasthaḥ

dhṛta-ratha-caraṇo 'bhyayāc caladgur

harir iva hantum ibhaṁ gatottarīyaḥ

SYNONYMS

sva-nigamam-own truthfulness; apahāya-for nullifying; mat-pratijñām-my own promise; ṛtam-factual; adhi-more; kartum-for doing it; avaplutaḥ-getting down; ratha-sthaḥ-from the chariot; dhṛta-taking up; ratha-chariot; caraṇaḥ-wheel; abhyayāt-went hurriedly; caladguḥ-trampling the earth; hariḥ-lion; iva-like; hantum-to kill; ibham-elephant; gata-leaving aside; uttarīyaḥ-covering cloth.

Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even dropped His outer garment on the way.

The Battle of Kurukṣetra was fought on military principles but at the same time in a sporting spirit, like a friend's fight with another friend. Duryodhana criticized Bhīṣmadeva, alleging that he was reluctant to kill Arjuna because of paternal affection. A kṣatriya cannot tolerate insults on the principle of fighting. Bhīṣmadeva therefore promised that the next day he would kill all five Pāṇḍavas with special weapons made for the purpose. Duryodhana was satisfied, and he kept the arrows with him to be delivered the next day during the fight. By tricks Arjuna took the arrows from Duryodhana, and Bhīṣmadeva could understand that this was the trick of Lord Kṛṣṇa. So he took a vow that the next day Kṛṣṇa would have to take up weapons Himself, otherwise His friend Arjuna would die. In the next day's fighting Bhīṣmadeva fought so violently that both Arjuna and Kṛṣṇa were in trouble. Arjuna was almost defeated; the situation was so tense that he was about to be killed by Bhīṣmadeva the very next moment. At that time Lord Kṛṣṇa wanted to please His devotee, Bhīṣma, by keeping Bhīṣma's promise, which was more important than His own. Seemingly He broke His own promise. He promised before the beginning of the Battle of Kurukṣetra that He would remain without weapons and would not use His strength for either of the parties. But to protect Arjuna He got down from the chariot, took up the wheel of the chariot and hurriedly rushed at Bhīṣmadeva in an angry mood, as a lion goes to kill an elephant. He dropped His covering cloth on the way, and out of great anger He did not know that He had dropped it. Bhīṣmadeva at once gave up his weapons and stood to be killed by Kṛṣṇa, his beloved Lord. The fighting of the day was thus ended at that very moment, and Arjuna was saved. Of course there was no possibility of Arjuna's death because the Lord Himself was on the chariot, but because Bhīṣmadeva wanted to see Lord Kṛṣṇa take up some weapon to save His friend, the Lord created this situation, making Arjuna's death imminent. He stood before Bhīṣmadeva to show him that his promise was fulfilled and that He had taken up the wheel.

TEXT 38

śita-viśikha-hato viśīrṇa-daṁśaḥ

kṣataja-paripluta ātatāyino me

prasabham abhisasāra mad-vadhārthaṁ

sa bhavatu me bhagavān gatir mukundaḥ

SYNONYMS

śita-sharp; viśikha-arrows; hataḥ-wounded by; viśīrṇa-daṁśaḥ-scattered shield; kṣataja-by wounds; pariplutaḥ-smeared with blood; ātatāyinaḥ-the great aggressor; me-my; prasabham-in an angry mood; abhisasāra-began to move on; mat-vadha-artham-for the purpose of killing me; saḥ-He; bhavatu-may become; me-my; bhagavān-the Personality of Godhead; gatiḥ-destination; mukundaḥ-who awards salvation.

May He, Lord Śrī Kṛṣṇa, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds.

The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhīṣmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhīṣmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhīṣmadeva been an enemy of the Lord, Lord Kṛṣṇa could have annihilated him without even moving. There was no need to come before Bhīṣmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhīṣmadeva, but in spite of Arjuna's checking, He proceeded towards Bhīṣmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhīṣmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhīṣmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this.

TEXT 39

vijaya-ratha-kuṭumba ātta-totre

dhṛta-haya-raśmini tac-chriyekṣaṇīye

bhagavati ratir astu me mumūrṣor

yam iha nirīkṣya hatā gatāḥ sva-rūpam

SYNONYMS

vijaya-Arjuna; ratha-chariot; kuṭumbe-the object of protection at all risk; ātta-totre-with a whip in the right hand; dhṛta-haya-controlling the horses; raśmini-ropes; tat-śriyā-beautifully standing; īkṣaṇīye-to look at; bhagavati-unto the Personality of Godhead; ratiḥ astu-let my attraction be; me-my; mumūrṣoḥ-one who is about to die; yam-upon whom; iha-in this world; nirīkṣya-by looking; hatāḥ-those who died; gatāḥ-attained; sva-rūpam-original form.

At the moment of death, let my ultimate attraction be to Śrī Kṛṣṇa, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kurukṣetra attained their original forms after death.

A pure devotee of the Lord constantly sees the presence of the Lord within himself because of being transcendentally related by loving service. Such a pure devotee cannot forget the Lord for a moment. This is called trance. The mystic (yogī) tries to concentrate upon the Supersoul by controlling the senses from all other engagements, and thus he ultimately attains samādhi. A devotee more easily attains samādhi, or trance, by constantly remembering the Lord's personal feature along with His holy name, fame, pastimes, etc. Therefore, the concentration of the mystic yogī and that of the devotee are not on the same level. The concentration of the mystic is mechanical, whereas that of the pure devotee is natural in pure love and spontaneous affection. Bhīṣmadeva was a pure devotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Pārtha-sārathi, the chariot driver of Arjuna. Therefore, the Lord's pastime as Pārtha-sārathi is also eternal. The pastimes of the Lord, beginning from His birth at the prison house of Kaṁsa up to the mausala-līlā at the end, all move one after another in all the universes, just as the clock hand moves from one point to another. And in such pastimes His associates like the Pāṇḍavas and Bhīṣma are constant eternal companions. So Bhīṣmadeva never forgot the beautiful feature of the Lord as Pārtha-sārathi, which even Arjuna could not see. Arjuna was behind the beautiful Pārtha-sārathi while Bhīṣmadeva was just in front of the Lord. As far as the military feature of the Lord is concerned, Bhīṣmadeva observed this with more relish than Arjuna.

All the soldiers and persons on the Battlefield of Kurukṣetra attained their original spiritual form like the Lord after their death because by the causeless mercy of the Lord they were able to see Him face to face on that occasion. The conditioned souls rotating in the evolutionary cycle from the aquatics up to the form of Brahmā are all in the form of māyā, or the form obtained by one's own actions and awarded by material nature. The material forms of the conditioned souls are all foreign dresses, and when the conditioned soul becomes liberated from the clutches of material energy, he attains his original form. The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms, which are all false to the spirit soul. A spiritual form like the Lord's, either two-handed or four-handed, is attained by the devotees of the Lord either in the Vaikuṇṭhas or in the Goloka planet, according to the original nature of the soul. This form, which is cent percent spiritual, is the svarūpa of the living being, and all the living beings who participated on the Battlefield of Kurukṣetra, on both sides, attained their svarūpa, as confirmed by Bhīṣmadeva. So Lord Śrī Kṛṣṇa was not merciful only to the Pāṇḍavas; He was also merciful to the other parties because all of them attained the same result. Bhīṣmadeva wanted the same facility also, and that was his prayer to the Lord, although his position as an associate of the Lord is assured in all circumstances. The conclusion is that whoever dies looking on the Personality of Godhead within or without attains his svarūpa, which is the highest perfection of life.

TEXT 40

lalita-gati-vilāsa-valguhāsa-

praṇaya-nirīkṣaṇa-kalpitorumānāḥ

kṛta-manu-kṛta-vatya unmadāndhāḥ

prakṛtim agan kila yasya gopa-vadhvaḥ

SYNONYMS

lalita-attractive; gati-movements; vilāsa-fascinating acts; valguhāsa-sweet smiling; praṇaya-loving; nirīkṣaṇa-looking upon; kalpita-mentality; urumānāḥ-highly glorified; kṛta-manu-kṛta-vatyaḥ-in the act of copying the movements; unmada-andhāḥ-gone mad in ecstasy; prakṛtim-characteristics; agan-underwent; kila-certainly; yasya-whose; gopa-vadhvaḥ-the cowherd damsels.

Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma [the gopīs]. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].

By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma's aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs' equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical.

TEXT 41

muni-gaṇa-nṛpa-varya-saṅkule 'ntaḥ-

sadasi yudhiṣṭhira-rājasūya eṣām

arhaṇam upapeda īkṣaṇīyo

mama dṛśi-gocara eṣa āvir ātmā

SYNONYMS

muni-gaṇa-the great learned sages; nṛpa-varya-the great ruling kings; saṅkule-in the great assembly of; antaḥ-sadasi-conference; yudhiṣṭhira-of Emperor Yudhiṣṭhira; rāja-sūye-a royal performance of sacrifice; eṣām-of all the great elites; arhaṇam-respectful worship; upapeda-received; īkṣaṇīyaḥ-the object of attraction; mama-my; dṛśi-sight; gocaraḥ-within the view of; eṣaḥ āviḥ-personally present; ātmā-the soul.

At the Rājasūya-yajña [sacrifice] performed by Mahārāja Yudhiṣṭhira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Śrī Kṛṣṇa was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord.

After gaining victory in the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira, the Emperor of the world, performed the Rājasūya sacrificial ceremony. The emperor, in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Mahārāja Yudhiṣṭhira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Mahārāja Yudhiṣṭhira's leadership as the Emperor of the world. After this, all rulers of the world under the regime of Mahārāja Yudhiṣṭhira were invited to participate in the great sacrificial ceremony of Rājasūya. Such performances required hundreds of millions of dollars, and it was not an easy job for a petty king. Such a sacrificial ceremony, being too expensive and also difficult to perform under present circumstances, is now impossible in this age of Kali. Nor can anyone secure the required expert priesthood to take charge of the ceremony.

So, after being invited, all the kings and great learned sages of the world assembled in the capital of Mahārāja Yudhiṣṭhira. The learned society, including the great philosophers, religionists, physicians, scientists and all great sages, was invited. That is to say, the brāhmaṇas and the kṣatriyas were the topmost leading men in society, and they were all invited to participate in the assembly. The vaiśyas and śūdras were unimportant elements in society, and they are not mentioned herein. Due to the change of social activities in the modern age, the importance of men has also changed in terms of occupational positions.

So in that great assembly, Lord Śrī Kṛṣṇa was the cynosure of neighboring eyes. Everyone wanted to see Lord Kṛṣṇa, and everyone wanted to pay his humble respects to the Lord. Bhīṣmadeva remembered all this and was glad that his worshipful Lord, the Personality of Godhead, was present before him in His actual formal presence. So to meditate on the Supreme Lord is to meditate on the activities, form, pastimes, name and fame of the Lord. That is easier than what is imagined as meditation on the impersonal feature of the Supreme. In the Bhagavad-gītā (12.5) it is clearly stated that to meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained. The devotees, however, meditate upon the Lord's factual form and pastimes, and therefore the Lord is easily approachable by the devotees. This is also stated in the Bhagavad-gītā (12.9). The Lord is nondifferent from His transcendental activities. It is indicated also in this śloka that Lord Śrī Kṛṣṇa, while actually present before human society, especially in connection with the Battle of Kurukṣetra, was accepted as the greatest personality of the time, although He might not have been recognized as the Supreme Personality of Godhead. The propaganda that a very great man is worshiped as God after his death is misleading because a man after his death cannot be made into God. Nor can the Personality of Godhead be a human being, even when He is personally present. Both ideas are misconceptions. The idea of anthropomorphism cannot be applicable in the case of Lord Kṛṣṇa.

TEXT 42

tam imam aham ajaṁ śarīra-bhājāṁ

hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām

pratidṛśam iva naikadhārkam ekaṁ

samadhi-gato 'smi vidhūta-bheda-mohaḥ

SYNONYMS

tam-that Personality of Godhead; imam-now present before me; aham-I; ajam-the unborn; śarīra-bhājām-of the conditioned soul; hṛdi-in the heart; hṛdi-in the heart; dhiṣṭhitam-situated; ātma-the Supersoul; kalpitānām-of the speculators; pratidṛśam-in every direction; iva-like; na ekadhā-not one; arkam-the sun; ekam-one only; samadhi-gataḥ asmi-I have undergone trance in meditation; vidhūta-being freed from; bheda-mohaḥ-misconception of duality.

Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.

Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gītā (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-saṁhitā that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā (7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by a mahājana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.

The worshipable object of Bhīṣmadeva is Lord Śrī Kṛṣṇa as Pārtha-sārathi, and that of the gopīs is the same Kṛṣṇa in Vṛndāvana as the most attractive Śyāmasundara. Sometimes less intelligent scholars make a mistake and think that the Kṛṣṇa of Vṛndāvana and that of the Battle of Kurukṣetra are different personalities. But for Bhīṣmadeva this misconception is completely removed. Even the impersonalist's object of destination is Kṛṣṇa as the impersonal jyoti, and the yogī's destination of Paramātmā is also Kṛṣṇa. Kṛṣṇa is both brahmajyoti and localized Paramātmā, but in brahmajyoti or Paramātmā there is no Kṛṣṇa or sweet relations with Kṛṣṇa. In His personal feature Kṛṣṇa is both Pārtha-sārathi and Śyāmasundara of Vṛndāvana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramātmā. Great mahātmās like Bhīṣmadeva realize all these different features of Lord Śrī Kṛṣṇa, and therefore they worship Lord Kṛṣṇa, knowing Him as the origin of all features.

TEXT 43

sūta uvāca

kṛṣṇa evaṁ bhagavati

mano-vāg-dṛṣṭi-vṛttibhiḥ

ātmany ātmānam āveśya

so 'ntaḥśvāsa upāramat

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; kṛṣṇe-Lord Kṛṣṇa, the Supreme Personality of Godhead; evam-only; bhagavati-unto Him; manaḥ-with mind; vāk-speech; dṛṣṭi-sight; vṛttibhiḥ-activities; ātmani-unto the Supersoul; ātmānam-the living being; āveśya-having merged in; saḥ-he; antaḥ-śvāsaḥ-inhaling; upāramat-became silent.

Sūta Gosvāmī said: Thus Bhīṣmadeva merged himself in the Supersoul, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, with his mind, speech, sight and actions, and thus he became silent, and his breathing stopped.

The stage attained by Bhīṣmadeva while quitting his material body is called nirvikalpa-samādhi because he merged his self into thinking of the Lord and his mind into remembering His different activities. He chanted the glories of the Lord, and by his sight he began to see the Lord personally present before him, and thus all his activities became concentrated upon the Lord without deviation. This is the highest stage of perfection, and it is possible for everyone to attain this stage by practice of devotional service. The devotional service of the Lord consists of nine principles of service activities, and they are (1) hearing, (2) chanting, (3) remembering, (4) serving the lotus feet, (5) worshiping, (6) praying, (7) executing the orders, (8) fraternizing, and (9) fully surrendering. Any one of them or all of them are equally competent to award the desired result, but they require to be practiced persistently under the guidance of an expert devotee of the Lord. The first item, hearing, is the most important item of all, and therefore hearing of the Bhagavad-gītā and, later on, Śrīmad-Bhāgavatam is essential for the serious candidate who wants to attain the stage of Bhīṣmadeva at the end. The unique situation at Bhīṣmadeva's time of death can be attained, even though Lord Kṛṣṇa may not be personally present. His words of the Bhagavad-gītā or those of Śrīmad-Bhāgavatam are identical with the Lord. They are sound incarnations of the Lord, and one can fully utilize them to be entitled to attain the stage of Śrī Bhīṣmadeva, who was one of the eight Vasus. Every man or animal must die at a certain stage of life, but one who dies like Bhīṣmadeva attains perfection, and one who dies forced by the laws of nature dies like an animal. That is the difference between a man and an animal. The human form of life is especially meant for dying like Bhīṣmadeva.

TEXT 44

sampadyamānam ājñāya

bhīṣmaṁ brahmaṇi niṣkale

sarve babhūvus te tūṣṇīṁ

vayāṁsīva dinātyaye

SYNONYMS

sampadyamānam-having merged into; ājñāya-after knowing this; bhīṣmam-about Śrī Bhīṣmadeva; brahmaṇi-into the Supreme Absolute; niṣkale-unlimited; sarve-all present; babhūvuḥ te-all of them became; tūṣṇīm-silent; vayāṁsi iva-like birds; dina-atyaye-at the end of the day.

Knowing that Bhīṣmadeva had merged into the unlimited eternity of the Supreme Absolute, all present there became silent like birds at the end of the day.

To enter into or to become merged into the unlimited eternity of the Supreme Absolute means to enter the original home of the living being. The living beings are all component parts and parcels of the Absolute Personality of Godhead, and therefore they are eternally related with Him as the servitor and the served. The Lord is served by all His parts and parcels, as the complete machine is served by its parts and parcels. Any part of the machine removed from the whole is no longer important. Similarly, any part and parcel of the Absolute detached from the service of the Lord is useless. The living beings who are in the material world are all disintegrated parts and parcels of the supreme whole, and they are no longer as important as the original parts and parcels. There are, however, more integrated living beings who are eternally liberated. The material energy of the Lord, called Durgā-śakti, or the superintendent of the prison house, takes charge of the disintegrated parts and parcels, and thus they undergo a conditioned life under the laws of material nature. When the living being becomes conscious of this fact, he tries to go back home, back to Godhead, and thus the spiritual urge of the living being begins. This spiritual urge is called brahma-jijñāsā, or inquiry about Brahman. Principally this brahma-jijñāsā is successful by knowledge, renunciation and devotional service to the Lord. Jñāna, or knowledge, means knowledge of everything of Brahman, the Supreme; renunciation means detachment of material affection, and devotional service is the revival by practice of the original position of the living being. The successful living beings who are eligible to enter into the realm of the Absolute are called the jñānīs, the yogīs and the bhaktas. The jñānīs and yogīs enter into the impersonal rays of the Supreme, but the bhaktas enter into the spiritual planets known as the Vaikuṇṭhas. In these spiritual planets the Supreme Lord as Nārāyaṇa predominates, and the healthy, unconditioned living beings live there by rendering loving service to the Lord in the capacity of servant, friend, parents and fiancee. There the unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jñānīs and yogīs enter into the impersonal glowing effulgence of the Vaikuṇṭha planets. The Vaikuṇṭha planets are all self-illuminating like the sun, and the rays of the Vaikuṇṭha planets are called the brahmajyoti. The brahmajyoti is spread unlimitedly, and the material world is but a covered portion of an insignificant part of the same brahmajyoti. This covering is temporary, and therefore it is a sort of illusion.

Bhīṣmadeva, as a pure devotee of the Lord, entered the spiritual realm in one of the Vaikuṇṭha planets where the Lord in His eternal form of Pārtha-sārathi predominates over the unconditioned living beings who are constantly engaged in the service of the Lord. The love and affection which bind the Lord and devotee are exhibited in the case of Bhīṣmadeva. Bhīṣmadeva never forgot the Lord in His transcendental feature as the Pārtha-sārathi, and the Lord was present personally before Bhīṣmadeva while he was passing to the transcendental world. That is the highest perfection of life.

TEXT 45

tatra dundubhayo nedur

deva-mānava-vāditāḥ

śaśaṁsuḥ sādhavo rājñāṁ

khāt petuḥ puṣpa-vṛṣṭayaḥ

SYNONYMS

tatra-thereafter; dundubhayaḥ-drums; neduḥ-were sounded; deva-the demigods from other planets; mānava-men from all countries; vāditāḥ-beaten by; śaśaṁsuḥ-praised; sādhavaḥ-honest; rājñām-by the royal order; khāt-from the sky; petuḥ-began to fall; puṣpa-vṛṣṭayaḥ-showers of flowers.

Thereafter, both men and demigods sounded drums in honor, and the honest royal order commenced demonstrations of honor and respect. And from the sky fell showers of flowers.

Bhīṣmadeva was respected both by the human beings and by the demigods. The human beings live on earth and similar other planets in the Bhūr and Bhuvar group of planets, but the demigods live in the Svar, or heavenly planets, and all of them knew Bhīṣmadeva as a great warrior and devotee of the Lord. As a mahājana (or authority) he was on the level of Brahmā, Nārada and Śiva, although he was a human being. Qualification on a par with the great demigods is possible only on attainment of spiritual perfection. Thus Bhīṣmadeva was known all over the universes, and during his time interplanetary travel was effected by finer methods than the futile endeavors of mechanical spacecraft. When the distant planets were informed of the passing away of Bhīṣmadeva, all the inhabitants of the upper planets as well as of the earth dropped showers of flowers to show due respect to the departed great personality. This showering of flowers from heaven is a sign of recognition by great demigods, and it should never be compared to the decoration of a dead body. The body of Bhīṣmadeva lost its material effects due to being surcharged with spiritual realization, and thus the body was spiritualized as when iron becomes red-hot when in contact with fire. The body of a fully self-realized soul is not, therefore, accepted as material. Special ceremonies are observed for such spiritual bodies. The respect and recognition of Bhīṣmadeva are never to be imitated by artificial means, as it has become a fashion to observe the so-called jayantī ceremony for any and every common man. According to authorized śāstras, such a jayantī ceremony for an ordinary man, however exalted he may be materially, is an offense to the Lord because jayantī is reserved for the day when the Lord appears on the earth. Bhīṣmadeva was unique in his activities, and his passing away to the kingdom of God is also unique.

TEXT 46

tasya nirharaṇādīni

samparetasya bhārgava

yudhiṣṭhiraḥ kārayitvā

muhūrtaṁ duḥkhito 'bhavat

SYNONYMS

tasya-his; nirharaṇa-ādīni-funeral ceremony; samparetasya-of the dead body; bhārgava-O descendant of Bhṛgu; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; kārayitvā-having performed it; muhūrtam-for a moment; duḥkhitaḥ-sorry; abhavat-became.

O descendant of Bhṛgu [Śaunaka], after performing funeral rituals for the dead body of Bhīṣmadeva, Mahārāja Yudhiṣṭhira was momentarily overtaken with grief.

Bhīṣmadeva was not only a great family head of Mahārāja Yudhiṣṭhira, but also he was a great philosopher and friend to him, his brothers and his mother. Since Mahārāja Pāṇḍu, the father of the five brothers headed by Mahārāja Yudhiṣṭhira, had died, Bhīṣmadeva was the most affectionate grandfather of the Pāṇḍavas and caretaker of the widow daughter-in-law Kuntīdevī. Although Mahārāja Dhṛtarāṣṭra, the elder uncle of Mahārāja Yudhiṣṭhira, was there to look after them, his affection was more on the side of his hundred sons, headed by Duryodhana. Ultimately a colossal clique was fabricated to deprive the five fatherless brothers of the rightful claim of the kingdom of Hastināpura. There was great intrigue, common in imperial palaces, and the five brothers were exiled to the wilderness. But Bhīṣmadeva was always a sincerely sympathetic well-wisher, grandfather, friend and philosopher to Mahārāja Yudhiṣṭhira, even up to the last moment of his life. He died very happily by seeing Mahārāja Yudhiṣṭhira to the throne, otherwise he would have long ago quitted his material body, instead of suffering agony over the undue sufferings of the Pāṇḍavas. He was simply waiting for the opportune moment because he was sure and certain that the sons of Pāṇḍu would come out victorious in the Battlefield of Kurukṣetra, as His Lordship Śrī Kṛṣṇa was their protector. As a devotee of the Lord, he knew that the Lord's devotee cannot be vanquished at any time. Mahārāja Yudhiṣṭhira was quite aware of all these good wishes of Bhīṣmadeva, and therefore he must have been feeling the great separation. He was sorry for the separation of a great soul, and not for the material body which Bhīṣmadeva relinquished. The funeral ceremony was a necessary duty, although Bhīṣmadeva was a liberated soul. Since Bhīṣmadeva was without issue, the eldest grandson, namely Mahārāja Yudhiṣṭhira, was the rightful person to perform this ceremony. It was a great boon to Bhīṣmadeva that an equally great son of the family undertook the last rites of a great man.

TEXT 47

tuṣṭuvur munayo hṛṣṭāḥ

kṛṣṇaṁ tad-guhya-nāmabhiḥ

tatas te kṛṣṇa-hṛdayāḥ

svāśramān prayayuḥ punaḥ

SYNONYMS

tuṣṭuvuḥ-satisfied; munayaḥ-the great sages, headed by Vyāsadeva, etc.; hṛṣṭāḥ-all in a happy mood; kṛṣṇam-unto Lord Kṛṣṇa, the Personality of Godhead; tat-His; guhya-confidential; nāmabhiḥ-by His holy name, etc.; tataḥ-thereafter; te-they; kṛṣṇa-hṛdayāḥ-persons who always bear Lord Kṛṣṇa in their hearts; sva-āśramān-to their respective hermitages; prayayuḥ-returned; punaḥ-again.

All the great sages then glorified Lord Śrī Kṛṣṇa, who was present there, by confidential Vedic hymns. Then all of them returned to their respective hermitages, bearing always Lord Kṛṣṇa within their hearts.

The devotees of the Lord are always in the heart of the Lord, and the Lord is always in the hearts of the devotees. That is the sweet relation between the Lord and His devotees. Due to unalloyed love and devotion for the Lord, the devotees always see Him within themselves, and the Lord also, although He has nothing to do and nothing to aspire to, is always busy in attending to the welfare of His devotees. For the ordinary living beings the law of nature is there for all actions and reactions, but He is always anxious to put His devotees on the right path. The devotees, therefore, are under the direct care of the Lord. And the Lord also voluntarily puts Himself under the care of His devotees only. So all the sages, headed by Vyāsadeva, were devotees of the Lord, and therefore they chanted the Vedic hymns after the funeral ceremony just to please the Lord, who was present there personally. All the Vedic hymns are chanted to please Lord Kṛṣṇa. This is confirmed in the Bhagavad-gītā (15.15). All the Vedas, Upaniṣads, Vedānta, etc., are seeking Him only, and all hymns are for glorifying Him only. The sages, therefore, performed the exact acts suitable for the purpose, and they happily departed for their respective hermitages.

TEXT 48

tato yudhiṣṭhiro gatvā

saha-kṛṣṇo gajāhvayam

pitaraṁ sāntvayām āsa

gāndhārīṁ ca tapasvinīm

SYNONYMS

tataḥ-thereafter; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; gatvā-going there; saha-with; kṛṣṇaḥ-the Lord; gajāhvayam-in the capital named Gajāhvaya Hastināpura; pitaram-unto his uncle (Dhṛtarāṣṭra); sāntvayām āsa-consoled; gāndhārīm-the wife of Dhṛtarāṣṭra; ca-and; tapasvinīm-an ascetic lady.

Thereafter, Mahārāja Yudhiṣṭhira at once went to his capital, Hastināpura, accompanied by Lord Śrī Kṛṣṇa, and there he consoled his uncle and aunt Gāndhārī, who was an ascetic.

Dhṛtarāṣṭra and Gāndhārī, the father and the mother of Duryodhana and his brothers, were the elder uncle and aunt of Mahārāja Yudhiṣṭhira. After the Battle of Kurukṣetra, the celebrated couple, having lost all their sons and grandsons, were under the care of Mahārāja Yudhiṣṭhira. They were passing their days in great agony over such a heavy loss of life and were practically living the life of ascetics. The death news of Bhīṣmadeva, uncle of Dhṛtarāṣṭra, was another great shock for the King and the Queen, and therefore they required solace from Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was conscious of his duty, and he at once hurried to the spot with Lord Kṛṣṇa and satisfied the bereaved Dhṛtarāṣṭra with kind words, from both himself and the Lord also.

Gāndhārī was a powerful ascetic, although she was living the life of a faithful wife and a kind mother. It is said that Gāndhārī also voluntarily closed her eyes because of the blindness of her husband. A wife's duty is to follow the husband cent percent. And Gāndhārī was so true to her husband that she followed him even in his perpetual blindness. Therefore in her actions she was a great ascetic. Besides that, the shock she suffered because of the wholesale killing of her one hundred sons and her grandsons also was certainly too much for a woman. But she suffered all this just like an ascetic. Gāndhārī, although a woman, is no less than Bhīṣmadeva in character. They are both remarkable personalities in the Mahābhārata.

TEXT 49

pitrā cānumato rājā

vāsudevānumoditaḥ

cakāra rājyaṁ dharmeṇa

pitṛ-paitāmahaṁ vibhuḥ

SYNONYMS

pitrā-by his uncle, Dhṛtarāṣṭra; ca-and; anumataḥ-with his approval; rājā-King Yudhiṣṭhira; vāsudeva-anumoditaḥ-confirmed by Lord Śrī Kṛṣṇa; cakāra-executed; rājyam-the kingdom; dharmeṇa-in compliance with the codes of royal principles; pitṛ-father; paitāmaham-forefather; vibhuḥ-as great as.

After this, the great religious King, Mahārāja Yudhiṣṭhira, executed the royal power in the kingdom strictly according to the codes and royal principles approved by his uncle and confirmed by Lord Śrī Kṛṣṇa.

Mahārāja Yudhiṣṭhira was not a mere tax collector. He was always conscious of his duty as a king, which is no less than that of a father or spiritual master. The king is to see to the welfare of the citizens from all angles of social, political, economic and spiritual upliftment. The king must know that human life is meant for liberating the encaged soul from the bondage of material conditions, and therefore his duty is to see that the citizens are properly looked after to attain this highest stage of perfection.

Mahārāja Yudhiṣṭhira followed these principles strictly, as will be seen from the next chapter. Not only did he follow the principles, but he also got approval from his old uncle, who was experienced in political affairs, and that was also confirmed by Lord Kṛṣṇa, the speaker of the philosophy of Bhagavad-gītā.

Mahārāja Yudhiṣṭhira is the ideal monarch, and monarchy under a trained king like Mahārāja Yudhiṣṭhira is by far the most superior form of government, superior to modern republics or governments of the people, by the people. The mass of people, especially in this age of Kali, are all born śūdras, basically lowborn, ill-trained, unfortunate and badly associated. They themselves do not know the highest perfectional aim of life. Therefore, votes cast by them actually have no value, and thus persons elected by such irresponsible votes cannot be responsible representatives like Mahārāja Yudhiṣṭhira.

Thus end the Bhaktivedanta purports of the First Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The passing Away of Bhīṣmadeva in the presence of Lord Kṛṣṇa."

Chapter Ten

Departure of Lord Kṛṣṇa for Dvārakā

TEXT 1

śaunaka uvāca

hatvā svariktha-spṛdha ātatāyino

yudhiṣṭhiro dharma-bhṛtāṁ variṣṭhaḥ

sahānujaiḥ pratyavaruddha-bhojanaḥ

kathaṁ pravṛttaḥ kim akāraṣīt tataḥ

SYNONYMS

śaunakaḥ uvāca-Śaunaka inquired; hatvā-after killing; svariktha-the legal inheritance; spṛdhaḥ-desiring to usurp; ātatāyinaḥ-the aggressor; yudhiṣṭhiraḥ-King Yudhiṣṭhira; dharma-bhṛtām-of those who strictly follow religious principles; variṣṭhaḥ-greatest; saha-anujaiḥ-with his younger brothers; pratyavaruddha-restricted; bhojanaḥ-acceptance of necessities; katham-how; pravṛttaḥ-engaged; kim-what; akāraṣīt-executed; tataḥ-thereafter.

Śaunaka Muni asked: After killing his enemies who desired to usurp his rightful inheritance, how did the greatest of all religious men, Mahārāja Yudhiṣṭhira, assisted by his brothers, rule his subjects? Surely he could not freely enjoy his kingdom with unrestricted consciousness.

Mahārāja Yudhiṣṭhira was the greatest of all men of religion. Thus he was not at all inclined to fight with his cousins for the sake of enjoying the kingdom: he fought for the right cause because the kingdom of Hastināpura was his rightful inheritance and his cousins wanted to usurp it for themselves. He fought, therefore, for the right cause under the guidance of Lord Śrī Kṛṣṇa, but he could not enjoy the results of his victory because his cousins were all killed in the fight. He therefore ruled over the kingdom as a matter of duty, assisted by his younger brothers. The inquiry was important for Śaunaka Ṛṣi, who wanted to know about the behavior of Mahārāja Yudhiṣṭhira when he was at ease to enjoy the kingdom.

TEXT 2

sūta uvāca

vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtaṁ

saṁrohayitvā bhava-bhāvano hariḥ

niveśayitvā nija-rājya īśvaro

yudhiṣṭhiraṁ prīta-manā babhūva ha

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī replied; vaṁśam-dynasty; kuroḥ-of King Kuru; vaṁśa-dava-agni-a forest fire set by the bamboos; nirhṛtam-exhausted; saṁrohayitvā-seedling of the dynasty; bhava-bhāvanaḥ-the maintainer of creation; hariḥ-the Personality of Godhead, Śrī Kṛṣṇa; niveśayitvā-having reestablished; nija-rājye-in his own kingdom; īśvaraḥ-the Supreme Lord; yudhiṣṭhiram-unto Mahārāja Yudhiṣṭhira; prīta-manāḥ-pleased in His mind; babhūva ha-became.

Sūta Gosvāmī said: Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, who is the maintainer of the world, became pleased after reestablishing Mahārāja Yudhiṣṭhira in his own kingdom and after restoring the Kuru dynasty, which had been exhausted by the bamboo fire of anger.

This world is compared to a forest fire caused by the cohesion of bamboo bushes. Such a forest fire takes place automatically, for bamboo cohesion occurs without external cause. Similarly, in the material world the wrath of those who want to lord it over material nature interacts, and the fire of war takes place, exhausting the unwanted population. Such fires or wars take place, and the Lord has nothing to do with them. But because He wants to maintain the creation, He desires the mass of people to follow the right path of self-realization, which enables the living beings to enter into the kingdom of God. The Lord wants the suffering human beings to come back home, back to Him, and cease to suffer the threefold material pangs. The whole plan of creation is made in that way, and one who does not come to his senses suffers in the material world by pangs inflicted by the illusory energy of the Lord. The Lord therefore wants His bona fide representative to rule the world. Lord Śrī Kṛṣṇa descended to establish this sort of regime and to kill the unwanted persons who have nothing to do with His plan. The Battle of Kurukṣetra was fought according to the plan of the Lord so that undesirable persons could get out of the world and a peaceful kingdom under His devotee could be established. The Lord was therefore fully satisfied when King Yudhiṣṭhira was on the throne and the seedling of the dynasty of Kuru, in the person of Mahārāja Parīkṣit, was saved.

TEXT 3

niśamya bhīṣmoktam athācyutoktaṁ

pravṛtta-vijñāna-vidhūta-vibhramaḥ

śaśāsa gām indra ivājitāśrayaḥ

paridhyupāntām anujānuvartitaḥ

SYNONYMS

niśamya-after listening; bhīṣma-uktam-what was spoken by Bhīṣmadeva; atha-as also; acyuta-uktam-what was spoken by the infallible Lord Kṛṣṇa; pravṛtta-being engaged in; vijñāna-perfect knowledge; vidhūta-completely washed; vibhramaḥ-all misgivings; śaśāsa-ruled over; gām-the earth; indra-the king of the heavenly planet; iva-like; ajita-āśrayaḥ-protected by the invincible Lord; paridhi-upāntām-including the seas; anuja-the younger brothers; anuvartitaḥ-being followed by them.

Mahārāja Yudhiṣṭhira, after being enlightened by what was spoken by Bhīṣmadeva and Lord Śrī Kṛṣṇa, the infallible, engaged himself in matters of perfect knowledge because all his misgivings were eradicated. Thus he ruled over the earth and seas and was followed by his younger brothers.

The modern English law of primogeniture, or the law of inheritance by the firstborn, was also prevalent in those days when Mahārāja Yudhiṣṭhira ruled the earth and seas. In those days the King of Hastināpura (now part of New Delhi) was the emperor of the world, including the seas, up to the time of Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira's younger brothers were acting as his ministers and commanders of state, and there was full cooperation between the perfectly religious brothers of the King. Mahārāja Yudhiṣṭhira was the ideal king or representative of Lord Śrī Kṛṣṇa to rule over the kingdom of earth and was comparable to King Indra, the representative ruler of the heavenly planets. The demigods like Indra, Candra, Sūrya, Varuṇa and Vāyu are representative kings of different planets of the universe, and similarly Mahārāja Yudhiṣṭhira was also one of them, ruling over the kingdom of the earth. Mahārāja Yudhiṣṭhira was not a typically unenlightened political leader of modern democracy. Mahārāja Yudhiṣṭhira was instructed by Bhīṣmadeva and the infallible Lord also, and therefore he had full knowledge of everything in perfection.

The modern elected executive head of a state is just like a puppet because he has no kingly power. Even if he is enlightened like Mahārāja Yudhiṣṭhira, he cannot do anything out of his own good will due to his constitutional position. Therefore, there are so many states over the earth quarreling because of ideological differences or other selfish motives. But a king like Mahārāja Yudhiṣṭhira had no ideology of his own. He had but to follow the instructions of the infallible Lord and the Lord's representative and the authorized agent, Bhīṣmadeva. It is instructed in the śāstras that one should follow the great authority and the infallible Lord without any personal motive and manufactured ideology. Therefore, it was possible for Mahārāja Yudhiṣṭhira to rule the whole world, including the seas, because the principles were infallible and universally applicable to everyone. The conception of one world state can only be fulfilled if we can follow the infallible authority. An imperfect human being cannot create an ideology acceptable to everyone. Only the perfect and the infallible can create a program which is applicable at every place and can be followed by all in the world. It is the person who rules, and not the impersonal government. If the person is perfect, the government is perfect. If the person is a fool, the government is a fool's paradise. That is the law of nature. There are so many stories of imperfect kings or executive heads. Therefore, the executive head must be a trained person like Mahārāja Yudhiṣṭhira, and he must have the full autocratic power to rule over the world. The conception of a world state can take shape only under the regime of a perfect king like Mahārāja Yudhiṣṭhira. The world was happy in those days because there were kings like Mahārāja Yudhiṣṭhira to rule over the world.

TEXT 4

kāmaṁ vavarṣa parjanyaḥ

sarva-kāma-dughā mahī

siṣicuḥ sma vrajān gāvaḥ

payasodhasvatīr mudā

SYNONYMS

kāmam-everything needed; vavarṣa-was showered; parjanyaḥ-rains; sarva-everything; kāma-necessities; dughā-producer; mahī-the land; siṣicuḥ sma-moisten; vrajān-pasturing grounds; gāvaḥ-the cow; payasā udhasvatīḥ-due to swollen milk bags; mudā-because of a joyful attitude.

During the reign of Mahārāja Yudhiṣṭhira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk.

The basic principle of economic development is centered on land and cows. The necessities of human society are food grains, fruits, milk, minerals, clothing, wood, etc. One requires all these items to fulfill the material needs of the body. Certainly one does not require flesh and fish or iron tools and machinery. During the regime of Mahārāja Yudhiṣṭhira, all over the world there were regulated rainfalls. Rainfalls are not in the control of the human being. The heavenly King Indradeva is the controller of rains, and he is the servant of the Lord. When the Lord is obeyed by the king and the people under the king's administration, there are regulated rains from the horizon, and these rains are the causes of all varieties of production on the land. Not only do regulated rains help ample production of grains and fruits, but when they combine with astronomical influences there is ample production of valuable stones and pearls. Grains and vegetables can sumptuously feed a man and animals, and a fatty cow delivers enough milk to supply a man sumptuously with vigor and vitality. If there is enough milk, enough grains, enough fruit, enough cotton, enough silk and enough jewels, then why do the people need cinemas, houses of prostitution, slaughterhouses, etc.? What is the need of an artificial luxurious life of cinema, cars, radio, flesh and hotels? Has this civilization produced anything but quarreling individually and nationally? Has this civilization enhanced the cause of equality and fraternity by sending thousands of men into a hellish factory and the war fields at the whims of a particular man?

It is said here that the cows used to moisten the pasturing land with milk because their milk bags were fatty and the animals were joyful. Do they not require, therefore, proper protection for a joyful life by being fed with a sufficient quantity of grass in the field? Why should men kill cows for their selfish purposes? Why should man not be satisfied with grains, fruits and milk, which, combined together, can produce hundreds and thousands of palatable dishes. Why are there slaughterhouses all over the world to kill innocent animals? Mahārāja Parīkṣit, grandson of Mahārāja Yudhiṣṭhira, while touring his vast kingdom, saw a black man attempting to kill a cow. The King at once arrested the butcher and chastised him sufficiently. Should not a king or executive head protect the lives of the poor animals who are unable to defend themselves? Is this humanity? Are not the animals of a country citizens also? Then why are they allowed to be butchered in organized slaughterhouses? Are these the signs of equality, fraternity and nonviolence?

Therefore, in contrast with the modern, advanced, civilized form of government, an autocracy like Mahārāja Yudhiṣṭhira's is by far superior to a so-called democracy in which animals are killed and a man less than an animal is allowed to cast votes for another less-than-animal man.

We are all creatures of material nature. In the Bhagavad-gītā it is said that the Lord Himself is the seed-giving father and material nature is the mother of all living beings in all shapes. Thus mother material nature has enough foodstuff both for animals and for men, by the grace of the Father Almighty, Śrī Kṛṣṇa. The human being is the elder brother of all other living beings. He is endowed with intelligence more powerful than animals for realizing the course of nature and the indications of the Almighty Father. Human civilizations should depend on the production of material nature without artificially attempting economic development to turn the world into a chaos of artificial greed and power only for the purpose of artificial luxuries and sense gratification. This is but the life of dogs and hogs.

TEXT 5

nadyaḥ samudrā girayaḥ

savanaspati-vīrudhaḥ

phalanty oṣadhayaḥ sarvāḥ

kāmam anvṛtu tasya vai

SYNONYMS

nadyaḥ-rivers; samudrāḥ-oceans; girayaḥ-hills and mountains; savanaspati-vegetables; vīrudhaḥ-creepers; phalanti-active; oṣadhayaḥ-drugs; sarvāḥ-all; kāmam-necessities; anvṛtu-seasonal; tasya-for the King; vai-certainly.

The rivers, oceans, hills, mountains, forests, creepers and active drugs, in every season, paid their tax quota to the King in profusion.

Since Mahārāja Yudhiṣṭhira was under the protection of the ajita, the infallible Lord, as above mentioned, the properties of the Lord, namely the rivers, oceans, hills, forests, etc., were all pleased, and they used to supply their respective quota of taxes to the King. The secret to success is to take refuge under the protection of the Supreme Lord. Without His sanction, nothing can be possible. To make economic development by our own endeavors on the strength of tools and machinery is not all. The sanction of the Supreme Lord must be there, otherwise despite all instrumental arrangements everything will be unsuccessful. The ultimate cause of success is the daiva, the Supreme. Kings like Mahārāja Yudhiṣṭhira knew perfectly well that the king is the agent of the Supreme Lord to look after the welfare of the mass of people. Actually the state belongs to the Supreme Lord. The rivers, oceans, forests, hills, drugs, etc., are not creations of man. They are all creations of the Supreme Lord, and the living being is allowed to make use of the property of the Lord for the service of the Lord. Today's slogan is that everything is for the people, and therefore the government is for the people and by the people. But to produce a new species of humanity at the present moment on the basis of God consciousness and perfection of human life, the ideology of godly communism, the world has to again follow in the footsteps of kings like Mahārāja Yudhiṣṭhira or Parīkṣit. There is enough of everything by the will of the Lord, and we can make proper use of things to live comfortably without enmity between men, or animal and man or nature. The control of the Lord is everywhere, and if the Lord is pleased, every part of nature will be pleased. The river will flow profusely to fertilize the land; the oceans will supply sufficient quantities of minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables, and the seasonal changes will effectively help produce fruits and flowers in profuse quantity. The artificial way of living depending on factories and tools can render so-called happiness only to a limited number at the cost of millions. Since the energy of the mass of people is engaged in factory production, the natural products are being hampered, and for this the mass is unhappy. Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord. We must look into the defects of modern civilization by comparison here, and should follow in the footsteps of Mahārāja Yudhiṣṭhira to cleanse man and wipe out anachronisms.

TEXT 6

nādhayo vyādhayaḥ kleśā

daiva-bhūtātma-hetavaḥ

ajāta-śatrāv abhavan

jantūnāṁ rājñi karhicit

SYNONYMS

na-never; ādhayaḥ-anxieties; vyādhayaḥ-diseases; kleśāḥ-trouble due to excessive heat and cold; daiva-bhūta-ātma-all due to the body, supernatural power and other living beings; hetavaḥ-due to the cause of; ajāta-śatrau-unto one who has no enemy; abhavan-happened; jantūnām-of the living beings; rājñi-unto the King; karhicit-at any time.

Because of the King's having no enemy, the living beings were not at any time disturbed by mental agonies, diseases, or excessive heat or cold.

To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan's philosophy. In this age there is enmity toward poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always the strain of cold or hot war between men, individually, collectively or nationally. At the time of Mahārāja Yudhiṣṭhira, there were no different nations, although there were different subordinate states. The whole world was united, and the supreme head, being a trained king like Yudhiṣṭhira, kept all the inhabitants free from anxiety, diseases and excessive heat and cold. They were not only economically well-to-do, but also physically fit and undisturbed by supernatural power, by enmity from other living beings and by disturbance of bodily and mental agonies. There is a proverb in Bengali that a bad king spoils the kingdom and a bad housewife spoils the family. This truth is applicable here also. Because the King was pious and obedient to the Lord and sages, because he was no one's enemy and because he was a recognized agent of the Lord and therefore protected by Him, all the citizens under the King's protection were, so to speak, directly protected by the Lord and His authorized agents. Unless one is pious and recognized by the Lord, he cannot make others happy who are under his care. There is full cooperation between man and God and man and nature, and this conscious cooperation between man and God and man and nature, as exemplified by King Yudhiṣṭhira, can bring about happiness, peace and prosperity in the world. The attitude of exploiting one another, the custom of the day, will only bring misery.

TEXT 7

uṣitvā hāstinapure

māsān katipayān hariḥ

suhṛdāṁ ca viśokāya

svasuś ca priya-kāmyayā

SYNONYMS

uṣitvā-staying; hāstinapure-in the city of Hastināpura; māsān-months; katipayān-a few; hariḥ-Lord Śrī Kṛṣṇa; suhṛdām-relatives; ca-also; viśokāya-for pacifying them; svasuḥ-the sister; ca-and; priya-kāmyayā-for pleasing.

Śrī Hari, Lord Śrī Kṛṣṇa, resided at Hastināpura for a few months to pacify His relatives and please His own sister [Subhadrā].

Kṛṣṇa was to start for Dvārakā, His own kingdom, after the Battle of Kurukṣetra and Yudhiṣṭhira's being enthroned, but to oblige the request of Mahārāja Yudhiṣṭhira and to show special mercy to Bhīṣmadeva, Lord Kṛṣṇa stopped at Hastināpura, the capital of the Pāṇḍavas. The Lord decided to stay especially to pacify the aggrieved King as well as to please Subhadrā, sister of Lord Śrī Kṛṣṇa. Subhadrā was especially to be pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttarā, mother of Mahārāja Parīkṣit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the parts of His relatives. The Lord is absolute.

TEXT 8

āmantrya cābhyanujñātaḥ

pariṣvajyābhivādya tam

āruroha rathaṁ kaiścit

pariṣvakto 'bhivāditaḥ

SYNONYMS

āmantrya-taking permission; ca-and; abhyanujñātaḥ-being permitted; pariṣvajya-embracing; abhivādya-bowing down at the feet; tam-unto Mahārāja Yudhiṣṭhira; āruroha-ascended; ratham-the chariot; kaiścit-by someone; pariṣvaktaḥ-being embraced; abhivāditaḥ-being offered obeisances.

Afterwards, when the Lord asked permission to depart and the King gave it, the Lord offered His respects to Mahārāja Yudhiṣṭhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot.

Mahārāja Yudhiṣṭhira was the elder cousin of Lord Kṛṣṇa, and therefore while departing from him the Lord bowed down at the King's feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhīma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He.

TEXTS 9-10

subhadrā draupadī kuntī

virāṭa-tanayā tathā

gāndhārī dhṛtarāṣṭraś ca

yuyutsur gautamo yamau

vṛkodaraś ca dhaumyaś ca

striyo matsya-sutādayaḥ

na sehire vimuhyanto

virahaṁ śārṅga-dhanvanaḥ

SYNONYMS

subhadrā-the sister of Kṛṣṇa; draupadī-the wife of the Pāṇḍavas; kuntī-the mother of the Pāṇḍavas; virāṭa-tanayā-the daughter of Virāṭa (Uttarā); tathā-also; gāndhārī-the mother of Duryodhana; dhṛtarāṣṭraḥ-the father of Duryodhana; ca-and; yuyutsuḥ-the son of Dhṛtarāṣṭra by his vaiśya wife; gautamaḥ-Kṛpācārya; yamau-the twin brothers Nakula and Sahadeva; vṛkodaraḥ-Bhīma; ca-and; dhaumyaḥ-Dhaumya; ca-and; striyaḥ-also other ladies of the palace; matsya-sutā-ādayaḥ-the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother); na-could not; sehire-tolerate; vimuhyantaḥ-almost fainting; viraham-separation; śārṅga-dhanvanaḥ-of Śrī Kṛṣṇa, who bears a conch in His hand.

At that time Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīmasena, Dhaumya and Satyavatī all nearly fainted because it was impossible for them to bear separation from Lord Kṛṣṇa.

Lord Śrī Kṛṣṇa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Vṛndāvana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rādhārāṇī, the most beloved cowherd girl, is beyond expression. Once they met at Kurukṣetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee.

TEXTS 11-12

sat-saṅgān mukta-duḥsaṅgo

hātuṁ notsahate budhaḥ

kīrtyamānaṁ yaśo yasya

sakṛd ākarṇya rocanam

tasmin nyasta-dhiyaḥ pārthāḥ

saheran virahaṁ katham

darśana-sparśa-saṁlāpa-

śayanāsana-bhojanaiḥ

SYNONYMS

sat-saṅgāt-by the association of pure devotees; mukta-duḥsaṅgaḥ-freed from bad materialistic association; hātum-to give up; na utsahate-never attempts; budhaḥ-one who has understood the Lord; kīrtyamānam-glorifying; yaśaḥ-fame; yasya-whose; sakṛt-once only; ākarṇya-hearing only; rocanam-pleasing; tasmin-unto Him; nyasta-dhiyaḥ-one who has given his mind unto Him; pārthāḥ-the sons of Pṛthā; saheran-can tolerate; viraham-separation; katham-how; darśana-seeing face to face; sparśa-touching; saṁlāpa-conversing; śayana-sleeping; āsana-sitting; bhojanaiḥ-dining together.

The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?

The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Pāṇḍavas, who were constant companions of the Lord. They could not even think of separation from Śrī Kṛṣṇa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment.

TEXT 13

sarve te 'nimiṣair akṣais

tam anu druta-cetasaḥ

vīkṣantaḥ sneha-sambaddhā

vicelus tatra tatra ha

SYNONYMS

sarve-all; te-they; animiṣaiḥ-without twinkling of the eyes; akṣaiḥ-by the eye; tam anu-after Him; druta-cetasaḥ-melted heart; vīkṣantaḥ-looking upon Him; sneha-sambaddhāḥ-bound by pure affection; viceluḥ-began to move; tatra tatra-here and there; ha-so they did.

All their hearts were melting for Him on the pot of attraction. They looked at Him without blinking their eyes, and they moved hither and thither in perplexity.

Kṛṣṇa is naturally attractive for all living beings because He is the chief eternal amongst all eternals. He alone is the maintainer of the many eternals. This is stated in the Kaṭha Upaniṣad, and thus one can obtain permanent peace and prosperity by revival of one's eternal relation with Him, now forgotten under the spell of māyā, the illusory energy of the Lord. Once this relation is slightly revived, the conditioned soul at once becomes freed from the illusion of material energy and becomes mad after the association of the Lord. This association is made possible not only by personal contact with the Lord, but also by association with His name, fame, form and quality. Śrīmad-Bhāgavatam trains the conditioned soul to this stage of perfection by submissive hearing from the pure devotee.

TEXT 14

nyarundhann udgalad bāṣpam

autkaṇṭhyād devakī-sute

niryāty agārān no 'bhadram

iti syād bāndhava-striyaḥ

SYNONYMS

nyarundhan-checking with great difficulty; udgalat-overflowing; bāṣpam-tears; autkaṇṭhyāt-because of great anxiety; devakī-sute-unto the son of Devakī; niryāti-having come out; agārāt-from the palace; naḥ-not; abhadram-inauspiciousness; iti-thus; syāt-may happen; bāndhava-relative; striyaḥ-ladies.

The female relatives, whose eyes were flooded with tears out of anxiety for Kṛṣṇa, came out of the palace. They could stop their tears only with great difficulty. They feared that tears would cause misfortune at the time of departure.

There were hundreds of ladies in the palace of Hastināpura. All of them were affectionate to Kṛṣṇa. All of them were relatives also. When they saw that Kṛṣṇa was going away from the palace for His native place, they were very anxious for Him, and as usual tears began to roll down their cheeks. They thought, at the same time, that tears at that moment might be a cause of misfortune for Kṛṣṇa; therefore they wanted to check them. This was very difficult for them because the tears could not be checked. Therefore, they smeared their tears in their eyes, and their hearts throbbed. Therefore ladies who were the wives and daughters-in-law of those who died in the battlefield never came in direct contact with Kṛṣṇa. But all of them heard of Him and His great activities, and thus they thought of Him, talked of Him, His name, fame, etc., and became affectionate also, like those who were in direct contact. Therefore directly or indirectly anyone who thinks of Kṛṣṇa, talks of Kṛṣṇa or worships Kṛṣṇa becomes attached to Him. Because Kṛṣṇa is absolute, there is no difference between His name, form, quality, etc. Our intimate relation with Kṛṣṇa can be confidentially revived by our talking of, hearing of, or remembering Him. It is so done due to spiritual potency.

TEXT 15

mṛdaṅga-śaṅkha-bheryaś ca

vīṇā-paṇava-gomukhāḥ

dhundhury-ānaka-ghaṇṭādyā

nedur dundubhayas tathā

SYNONYMS

mṛdaṅga-sweet sounding drum; śaṅkha-conchshell; bheryaḥ-brass band; ca-and; vīṇā-string band; paṇava-a kind of flute; gomukhāḥ-another flute; dhundhurī-another drum; ānaka-kettle; ghaṇṭā-bell; ādyāḥ-others; neduḥ-sounded; dundubhayaḥ-other different types of drums; tathā-at that time.

While the Lord was departing from the palace of Hastināpura, different types of drums -like the mṛdaṅga, dhola, nagra, dhundhurī and dundubhi-and flutes of different types, the vīṇā, gomukha and bherī, all sounded together to show Him honor.

TEXT 16

prāsāda-śikharārūḍhāḥ

kuru-nāryo didṛkṣayā

vavṛṣuḥ kusumaiḥ kṛṣṇaṁ

prema-vrīḍā-smitekṣaṇāḥ

SYNONYMS

prāsāda-palace; śikhara-the roof; ārūḍhāḥ-ascending; kuru-nāryaḥ-the ladies of the Kuru royalty; didṛkṣayā-seeing; vavṛṣuḥ-showered; kusumaiḥ-by flowers; kṛṣṇam-upon Lord Kṛṣṇa; prema-out of affection and love; vrīḍā-smita-īkṣaṇāḥ-glancing with shy smiles.

Out of a loving desire to see the Lord, the royal ladies of the Kurus got up on top of the palace, and smiling with affection and shyness, they showered flowers upon the Lord.

Shyness is a particular extra-natural beauty of the fair sex, and it commands respect from the opposite sex. This custom was observed even during the days of the Mahābhārata, i.e., more than five thousand years ago. It is only the less intelligent persons not well versed in the history of the world who say that observance of separation of female from male is an introduction of the Mohammedan period in India. This incident from the Mahābhārata period proves definitely that the ladies of the palace observed strict pardā (restricted association with men), and instead of coming down in the open air where Lord Kṛṣṇa and others were assembled, the ladies of the palace went up on the top of the palace and from there paid their respects to Lord Kṛṣṇa by showers of flowers. It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex, and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive. We have practical experience of this fact. A sweeper woman commanded the respect of many respectable gentlemen simply by manifesting a lady's shyness. Half-naked ladies in the street do not command any respect, but a shy sweeper's wife commands respect from all.

Human civilization, as conceived of by the sages of India, is to help one free himself from the clutches of illusion. The material beauty of a woman is an illusion because actually the body is made of earth, water, fire, air, etc. But because there is the association of the living spark with matter, it appears to be beautiful. No one is attracted by an earthen doll, even if it is most perfectly prepared to attract the attention of others. The dead body has no beauty because no one will accept the dead body of a so-called beautiful woman. Therefore, the conclusion is that the spirit spark is beautiful, and because of the soul's beauty one is attracted by the beauty of the outward body. The Vedic wisdom, therefore, forbids us to be attracted by false beauty. But because we are now in the darkness of ignorance, the Vedic civilization allows very restricted mixing of woman and man. They say that the woman is considered to be the fire, and the man is considered to be the butter. The butter must melt in association with fire, and therefore they may be brought together only when it is necessary. And shyness is a check to the unrestricted mixing. It is nature's gift, and it must be utilized.

TEXT 17

sitātapatraṁ jagrāha

muktādāma-vibhūṣitam

ratna-daṇḍaṁ guḍākeśaḥ

priyaḥ priyatamasya ha

SYNONYMS

sita-ātapatram-soothing umbrella; jagrāha-took up; muktā-dāma-decorated with laces and pearls; vibhūṣitam-embroidered; ratna-daṇḍam-with a handle of jewels; guḍākeśaḥ-Arjuna, the expert warrior, or one who has conquered sleep; priyaḥ-most beloved; priyatamasya-of the most beloved; ha-so he did.

At that time Arjuna, the great warrior and conqueror of sleep, who is the intimate friend of the most beloved Supreme Lord, took up an umbrella which had a handle of jewels and was embroidered with lace and pearls.

Gold, jewels, pearls and valuable stones were used in the luxurious royal ceremonies. They are all nature's gifts and are produced by the hills, oceans, etc., by the order of the Lord, when man does not waste his valuable time in producing unwanted things in the name of necessities. By so-called development of industrial enterprises, they are now using pots of gutta-percha instead of metals like gold, silver, brass and copper. They are using margarine instead of purified butter, and one fourth of the city population has no shelter.

TEXT 18

uddhavaḥ sātyakiś caiva

vyajane paramādbhute

vikīryamāṇaḥ kusumai

reje madhu-patiḥ pathi

SYNONYMS

uddhavaḥ-a cousin-brother of Kṛṣṇa's; sātyakiḥ-His driver; ca-and; eva-certainly; vyajane-engaged in fanning; parama-adbhute-decorative; vikīryamāṇaḥ-seated on scattered; kusumaiḥ-flowers all around; reje-commanded; madhu-patiḥ-the master of Madhu (Kṛṣṇa); pathi-on the road.

Uddhava and Sātyaki began to fan the Lord with decorated fans, and the Lord, as the master of Madhu, seated on scattered flowers, commanded them along the road.

TEXT 19

aśrūyantāśiṣaḥ satyās

tatra tatra dvijeritāḥ

nānurūpānurūpāś ca

nirguṇasya guṇātmanaḥ

SYNONYMS

aśrūyanta-being heard; āśiṣaḥ-benediction; satyāḥ-all truths; tatra-here; tatra-there; dvija-īritāḥ-sounded by learned brāhmaṇas; na-not; anurūpa-befitting; anurūpāḥ-fitting; ca-also; nirguṇasya-of the Absolute; guṇa-ātmanaḥ-playing the role of a human being.

It was being heard here and there that the benedictions being paid to Kṛṣṇa were neither befitting nor unbefitting because they were all for the Absolute, who was now playing the part of a human being.

At places there were sounds of Vedic benediction aiming at the Personality of Godhead Śrī Kṛṣṇa. The benedictions were fitting in the sense that the Lord was playing the part of a human being, as if a cousin of Mahārāja Yudhiṣṭhira, but they were also unfitting because the Lord is absolute and has nothing to do with any kind of material relativities. He is nirguṇa, or there are no material qualities in Him, but He is full of transcendental qualities. In the transcendental world there is nothing contradictory, whereas in the relative world everything has its opposite. In the relative world white is the opposite conception of black, but in the transcendental world there is no distinction between white and black. Therefore the sounds of benedictions uttered by the learned brāhmaṇas here and there appear to be contradictory in relation with the Absolute Person, but when they are applied to the Absolute Person they lose all contradiction and become transcendental. One example may clear this idea. Lord Śrī Kṛṣṇa is sometimes described as a thief. He is very famous amongst His pure devotees as the Mākhana-cora. He used to steal butter from the houses of neighbors at Vṛndāvana in His early age. Since then He is famous as a thief. But in spite of His being famous as a thief, He is worshiped as a thief, whereas in the mundane world a thief is punished and is never praised. Since He is the Absolute Personality of Godhead, everything is applicable to Him, and still in spite of all contradictions He is the Supreme Personality of Godhead.

TEXT 20

anyonyam āsīt sañjalpa

uttama-śloka-cetasām

kauravendra-pura-strīṇāṁ

sarva-śruti-mano-haraḥ

SYNONYMS

anyonyam-among each other; āsīt-there was; sañjalpaḥ-talking; uttama-śloka-the Supreme, who is praised by selected poetry; cetasām-of those whose hearts are absorbed in that way; kaurava-indra-the king of the Kurus; pura-capital; strīṇām-all the ladies; sarva-all; śruti-the Vedas; manaḥ-haraḥ-attractive to the mind.

Absorbed in the thought of the transcendental qualities of the Lord, who is glorified in select poetry, the ladies on the roofs of all the houses of Hastināpura began to talk of Him. This talk was more attractive than the hymns of the Vedas.

In the Bhagavad-gītā it is said that in all the Vedic literatures the goal is the Personality of Godhead Śrī Kṛṣṇa. Factually the glories of the Lord are depicted in such literature as the Vedas, Rāmāyaṇa and Mahābhārata. And in the Bhāgavatam they are specifically mentioned in respect to the Supreme Lord. Therefore, while the ladies on the tops of the houses in the capital of the kings of the Kuru dynasty were talking about the Lord, their talk was more pleasing than the Vedic hymns. Anything sung in the praise of the Lord is Śruti-mantra. There are songs of Ṭhākura Narottama dāsa, one of the ācāryas in the Gauḍīya-sampradāya, composed in simple Bengali language. But Ṭhākura Viśvanātha Cakravartī, another very learned ācārya of the same sampradāya, has approved the songs by Ṭhākura Narottama dāsa to be as good as Vedic mantras. And this is so because of the subject matter. The language is immaterial, but the subject matter is important. The ladies, who were all absorbed in the thought and actions of the Lord, developed the consciousness of Vedic wisdom by the grace of the Lord. And therefore although such ladies might not have been very learned scholars in Sanskrit or otherwise, still whatever they spoke was more attractive than the Vedic hymns. The Vedic hymns in the Upaniṣads are sometimes indirectly directed to the Supreme Lord. But the talks of the ladies were directly spoken of the Lord, and thus they were more pleasing to the heart. The ladies' talks appeared to be more valuable than the learned brāhmaṇas' benedictions.

TEXT 21

sa vai kilāyaṁ puruṣaḥ purātano

ya eka āsīd aviśeṣa ātmani

agre guṇebhyo jagad-ātmanīśvare

nimīlitātman niśi supta-śaktiṣu

SYNONYMS

saḥ-He (Kṛṣṇa); vai-as I remember; kila-definitely; ayam-this; puruṣaḥ-Personality of Godhead; purātanaḥ-the original; yaḥ-who; ekaḥ-only one; āsīt-existed; aviśeṣaḥ-materially unmanifested; ātmani-own self; agre-before creation; guṇebhyaḥ-of the modes of nature; jagat-ātmani-unto the Supersoul; īśvare-unto the Supreme Lord; nimīlita-merged into; ātman-the living entity; niśi supta-inactive at night; śaktiṣu-of the energies.

They said: Here He is, the original Personality of Godhead as we definitely remember Him. He alone existed before the manifested creation of the modes of nature, and in Him only, because He is the Supreme Lord, all living beings merge, as if sleeping at night, their energy suspended.

There are two types of dissolution of the manifested cosmos. At the end of every 4,320,000,000 solar years, when Brahmā, the lord of one particular universe, goes to sleep, there is one annihilation. And at the end of Lord Brahmā's life, which takes place at the end of Brahmā's one hundred years of age, in our calculation at the end of 8,640,000,000 x 30 x 12 x 100 solar years, there is complete annihilation of the entire universe, and in both the periods both the material energy called the mahat-tattva and the marginal energy called jīva-tattva merge in the person of the Supreme Lord. The living beings remain asleep within the body of the Lord until there is another creation of the material world, and that is the way of the creation, maintenance and annihilation of the material manifestation.

The material creation is effected by the interaction of the three modes of material nature set in action by the Lord, and therefore it is said here that the Lord existed before the modes of material nature were set in motion. In the Śruti-mantra it is said that only Viṣṇu, the Supreme Lord, existed before the creation, and there was no Brahmā, Śiva or other demigods. Viṣṇu means the Mahā-Viṣṇu, who is lying on the Causal Ocean. By His breathing only all the universes are generated in seeds and gradually develop into gigantic forms with innumerable planets within each and every universe. The seeds of universes develop into gigantic forms in the way seeds of a banyan tree develop into numberless banyan trees.

This Mahā-Viṣṇu is the plenary portion of the Lord Śrī Kṛṣṇa, who is mentioned in the Brahma-saṁhitā as follows:

"Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, whose plenary portion is the Mahā-Viṣṇu. All the Brahmās, the heads of the universes, live only for the period of His exhaling, after the universes are generated from the pores of His transcendental body." (Bs. 5.58)

Thus Govinda, or Lord Kṛṣṇa, is the cause of Mahā-Viṣṇu also. The ladies talking about this Vedic truth must have heard it from authoritative sources. An authoritative source is the only means of knowing about transcendental subject matter definitely. There is no alternative.

The merging of the living beings into the body of Mahā-Viṣṇu takes place automatically at the end of Brahmā's one hundred years. But that does not mean that the individual living being loses his identity. The identity is there, and as soon as there is another creation by the supreme will of the Lord, all the sleeping, inactive living beings are again let loose to begin their activities in the continuation of past different spheres of life. It is called suptotthita naya, or awakening from sleep and again engaging in one's respective continuous duty. When a man is asleep at night, he forgets himself, what he is, what his duty is and everything of his waking state. But as soon as he awakens from slumber, he remembers all that he has to do and thus engages himself again in his prescribed activities. The living beings also remain merged in the body of Mahā-Viṣṇu during the period of annihilation, but as soon as there is another creation they arise to take up their unfinished work. This is also confirmed in the Bhagavad-gītā (8.18-20).

The Lord existed before the creative energy was set in action. The Lord is not a product of the material energy. His body is completely spiritual, and there is no difference between His body and Himself. Before creation the Lord remained in His abode, which is absolute and one.

TEXT 22

sa eva bhūyo nija-vīrya-coditāṁ

sva-jīva-māyāṁ prakṛtiṁ sisṛkṣatīm

anāma-rūpātmani rūpa-nāmanī

vidhitsamāno 'nusasāra śāstra-kṛt

SYNONYMS

saḥ-He; eva-thus; bhūyaḥ-again; nija-own personal; vīrya-potency; coditām-performance of; sva-own; jīva-living being; māyām-external energy; prakṛtim-unto material nature; sisṛkṣatīm-while re-creating; anāma-without mundane designation; rūpa-ātmani-forms of the soul; rūpa-nāmanī-forms and names; vidhitsamānaḥ-desiring to award; anusasāra-entrusted; śāstra-kṛt-the compiler of revealed scripture.

The Personality of Godhead, again desiring to give names and forms to His parts and parcels, the living entities, placed them under the guidance of material nature. By His own potency, material nature is empowered to re-create.

The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. But the nitya-baddha, or eternally conditioned souls, are entrusted to His external energy, māyā, for rectification of their rebellious attitude toward the Supreme Father. Nitya-baddhas are eternally forgetful of their relation with the Lord as parts and parcels. They are bewildered by the illusory energy as products of matter, and thus they are very busy in making plans in the material world for becoming happy. They go on merrily with plans, but by the will of the Lord both the planmakers and the plans are annihilated at the end of a certain period, as above mentioned. This is confirmed in the Bhagavad-gītā as follows: "O son of Kuntī, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy." (Bg. 9.7)

The word bhūyaḥ indicates again and again, that is to say the process of creation, maintenance and annihilation is going on perpetually by the external energy of the Lord. He is the cause of everything. But the living beings, who are constitutionally the parts and parcels of the Lord and are forgetful of the sweet relation, are given a chance again to get rid of the clutches of the external energy. And to revive his (the living being's) consciousness, the revealed scriptures are also created by the Lord. Vedic literatures are the guiding directions for the conditioned souls so they can get free from the repetition of creation and annihilation of the material world and the material body.

The Lord says in the Bhagavad-gītā, "This created world and material energy are under My control. Under the influence of prakṛti, automatically they are created again and again, and this is done by Me through the agency of My external energy."

Actually the spiritual spark living entities have no material names or forms. But in order to fulfill their desire to lord it over the material energy of material forms and names, they are given a chance for such false enjoyment, and at the same time they are given a chance to understand the real position through the revealed scriptures. The foolish and forgetful living being is always busy with false forms and false names. Modern nationalism is the culmination of such false names and false forms. Men are mad after false name and form. The form of body obtained under certain conditions is taken up as factual, and the name also taken bewilders the conditioned soul into misusing the energy in the name of so many "isms." The scriptures, however, supply the clue for understanding the real position, but men are reluctant to take lessons from the scriptures created by the Lord for different places and times. For example, the Bhagavad-gītā is the guiding principle for every human being, but by the spell of material energy they do not take care to carry out the programs of life in terms of the Bhagavad-gītā. Śrīmad-Bhāgavatam is the post-graduate study of knowledge for one who has thoroughly understood the principles of the Bhagavad-gītā. Unfortunately people have no taste for them, and therefore they are under the clutches of māyā for repetition of birth and death.

TEXT 23

sa vā ayaṁ yat padam atra sūrayo

jitendriyā nirjita-mātariśvanaḥ

paśyanti bhakty-utkalitāmalātmanā

nanv eṣa sattvaṁ parimārṣṭum arhati

SYNONYMS

saḥ-He; vai-by providence; ayam-this; yat-that which; padam atra-here is the same Personality of Godhead, Śrī Kṛṣṇa; sūrayaḥ-great devotees; jita-indriyāḥ-who have overcome the influence of the senses; nirjita-thoroughly controlled; mātariśvanaḥ-life; paśyanti-can see; bhakti-by dint of devotional service; utkalita-developed; amala-ātmanā-those whose minds are thoroughly cleansed; nanu eṣaḥ-certainly by this only; sattvam-existence; parimārṣṭum-for purifying the mind completely; arhati-deserve.

Here is the same Supreme Personality of Godhead whose transcendental form is experienced by the great devotees who are completely cleansed of material consciousness by dint of rigid devotional service and full control of life and the senses. And that is the only way to purify existence.

As it is stated in Bhagavad-gītā, the Lord can be known in His real nature by dint of pure devotional service only. So it is stated here that only the great devotees of the Lord who are able to clear the mind of all material dust by rigid devotional service can experience the Lord as He is. Jitendriya means one who has full control over the senses. The senses are active parts of the body, and their activities cannot be stopped. The artificial means of the yogic processes to make the senses inactive has proved to be abject failure, even in the case of great yogīs like Viśvāmitra Muni. Viśvāmitra Muni controlled the senses by yogic trance, but when he happened to meet Menakā (a heavenly society woman), he became a victim of sex, and the artificial way of controlling the senses failed. But in the case of a pure devotee, the senses are not at all artificially stopped from doing anything, but they are given different good engagements. When the senses are engaged in more attractive activities, there is no chance of their being attracted by any inferior engagements. In the Bhagavad-gītā it is said that the senses can be controlled only by better engagements. Devotional service necessitates purifying the senses or engaging them in the activities of devotional service. Devotional service is not inaction. Anything done in the service of the Lord becomes at once purified of its material nature. The material conception is due to ignorance only. There is nothing beyond Vāsudeva. The Vāsudeva conception gradually develops in the heart of the learned after a prolonged acceleration of the receptive organs. But the process ends in the knowledge of accepting Vāsudeva as all in all. In the case of devotional service, this very same method is accepted from the very beginning, and by the grace of the Lord all factual knowledge becomes revealed in the heart of a devotee due to dictation by the Lord from within. Therefore controlling the senses by devotional service is the only and easiest means.

TEXT 24

sa vā ayaṁ sakhy anugīta-sat-katho

vedeṣu guhyeṣu ca guhya-vādibhiḥ

ya eka īśo jagad-ātma-līlayā

sṛjaty avaty atti na tatra sajjate

SYNONYMS

saḥ-He; vai-also; ayam-this; sakhi-O my friend; anugīta-described; sat-kathaḥ-the excellent pastimes; vedeṣu-in the Vedic literatures; guhyeṣu-confidentially; ca-as also; guhya-vādibhiḥ-by the confidential devotees; yaḥ-one who; ekaḥ-one only; īśaḥ-the supreme controller; jagat-of the complete creation; ātma-Supersoul; līlayā-by manifestation of pastimes; sṛjati-creates; avati atti-also maintains and annihilates; na-never; tatra-there; sajjate-becomes attached to it.

O dear friends, here is that very Personality of Godhead whose attractive and confidential pastimes are described in the confidential parts of Vedic literature by His great devotees. It is He only who creates, maintains and annihilates the material world and yet remains unaffected.

As it is stated in the Bhagavad-gītā, all the Vedic literatures are glorifying the greatness of Lord Śrī Kṛṣṇa. Here it is confirmed in the Bhāgavatam also. The Vedas are expanded by many branches and subbranches by great devotees and empowered incarnations of the Lord like Vyāsa, Nārada, Śukadeva Gosvāmī, the Kumāras, Kapila, Prahlāda, Janaka, Bali and Yamarāja, but in the Śrīmad-Bhāgavatam especially, the confidential parts of His activities are described by the confidential devotee Śukadeva Gosvāmī. In the Vedānta-sūtras or Upaniṣads there is only a hint of the confidential parts of His pastimes. In such Vedic literatures as the Upaniṣads, the Lord has expressively been distinguished from the mundane conception of His existence. His identity being fully spiritual, His form, name, quality, and paraphernalia, etc., have been elaborately distinguished from matter, and therefore He is sometimes misunderstood by less intelligent persons as impersonal. But factually He is the Supreme Person, Bhagavān, and He is partially represented as Paramātmā or impersonal Brahman.

TEXT 25

yadā hy adharmeṇa tamo-dhiyo nṛpā

jīvanti tatraiṣa hi sattvataḥ kila

dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśo

bhavāya rūpāṇi dadhad yuge yuge

SYNONYMS

yadā-whenever; hi-assuredly; adharmeṇa-against the principles of God's will; tamaḥ-dhiyaḥ-persons in the lowest material modes; nṛpāḥ-kings and administrators; jīvanti-live like animals; tatra-thereupon; eṣaḥ-He; hi-only; sattvataḥ-transcendental; kila-certainly; dhatte-is manifested; bhagam-supreme power; satyam-truth; ṛtam-positiveness; dayām-mercy; yaśaḥ-wonderful activities; bhavāya-for the maintenance; rūpāṇi-in various forms; dadhat-manifested; yuge-different periods; yuge-and ages.

Whenever there are kings and administrators living like animals in the lowest modes of existence, the Lord in His transcendental form manifests His supreme power, the Truth Positive, shows special mercy to the faithful, performs wonderful activities and manifests various transcendental forms as is necessary in different periods and ages.

As mentioned above, the cosmic creation is the property of the Supreme Lord. This is the basic philosophy of Īśopaniṣad: everything is the property of the Supreme Being. No one should encroach upon the property of the Supreme Lord. One should accept only what is kindly awarded by Him. Therefore, the earth or any other planet or universe is the absolute property of the Lord. The living beings are certainly His parts and parcels, or sons, and thus every one of them has a right to live at the mercy of the Lord to execute his prescribed work. No one, therefore, can encroach upon the right of another individual man or animal without being so sanctioned by the Lord. The king or the administrator is the representative of the Lord to look after the management of the Lord's will. He must therefore be a recognized person like Mahārāja Yudhiṣṭhira or Parīkṣit. Such kings have full responsibility and knowledge from authorities about the administration of the world. But at times, due to the influence of the ignorance mode of material nature (tamo-guṇa), the lowest of the material modes, kings and administrators come into power without knowledge and responsibility, and such foolish administrators live like animals for the sake of their own personal interest. The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating, aggression and, therefore, famine, epidemic, war and similar other disturbing features become prominent in human society. And the devotees of the Lord or the faithful are persecuted by all means. All these symptoms indicate the time of an incarnation of the Lord to reestablish the principles of religion and to vanquish the maladministrators. This is also confirmed in the Bhagavad-gītā.

The Lord then appears in His transcendental form without any tinge of material qualities. He descends just to keep the state of His creation in a normal condition. The normal condition is that the Lord has provided each and every planet with all the needs of the native living beings. They can happily live and execute their predestined occupations to attain salvation at the end, following the rules and regulations mentioned in the revealed scriptures. The material world is created to satisfy the whims of the nitya-baddha, or everlasting conditioned souls, just as naughty boys are provided with playing cradles. Otherwise, there was no need of the material world. But when they become intoxicated with the power of material science to exploit the resources unlawfully without the sanction of the Lord, and that also only for sense gratification, there is necessity of the Lord's incarnation to chastise the rebellious and to protect the faithful.

When He descends, He exhibits superhuman acts just to prove His supreme right, and materialists like Rāvaṇa, Hiraṇyakaśipu and Kaṁsa are sufficiently punished. He acts in a manner which no one can imitate. For example, the Lord, when He appeared as Rāma, bridged the Indian Ocean. When He appeared as Kṛṣṇa, from His very childhood He showed superhuman activities by killing Pūtanā, Aghāsura, Śakaṭāsura, Kāliya, etc., and then His maternal uncle Kaṁsa. When He was at Dvārakā He married 16,108 queens, and all of them were blessed with a sufficient number of children. The sum total of His personal family members amounted to about 100,000, popularly known as the Yadu-vaṁśa. And again, during His lifetime, He managed to vanquish them all. He is famous as the Govardhana-dhārī Hari because He lifted at the age of only seven the hill known as Govardhana. The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.

TEXT 26

aho alaṁ ślāghyatamaṁ yadoḥ kulam

aho alaṁ puṇyatamaṁ madhorvanam

yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ

sva-janmanā caṅkramaṇena cāñcati

SYNONYMS

aho-oh; alam-verily; ślāghya-tamam-supremely glorified; yadoḥ-of King Yadu; kulam-dynasty; aho-oh; alam-verily; puṇya-tamam-supremely virtuous; madhorvanam-the land of Mathurā; yat-because; eṣaḥ-this; puṁsām-of all the living beings; ṛṣabhaḥ-supreme leader; śriyaḥ-of the goddess of fortune; patiḥ-husband; sva-janmanā-by His appearance; caṅkramaṇena-by crawling; ca añcati-glories.

Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathurā, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood.

In the Bhagavad-gītā the Personality of Godhead Śrī Kṛṣṇa has expressively given a description of His transcendental appearance, disappearance and activities. The Lord appears in a particular family or place by His inconceivable potency. He does not take His birth as a conditioned soul quits his body and accepts another body. His birth is like the appearance and disappearance of the sun. The sun arises on the eastern horizon, but that does not mean that the eastern horizon is the parent of the sun. The sun is existent in every part of the solar system, but he becomes visible at a scheduled time and so also becomes invisible at another scheduled time. Similarly, the Lord appears in this universe like the sun and again leaves our sight at another time. He exists at all times and at every place, but by His causeless mercy when He appears before us we take it for granted that He has taken His birth. Anyone who can understand this truth, in terms of the statements of revealed scriptures, certainly becomes liberated just after quitting the present body. Liberation is obtainable after many births and after great endeavor in patience and perseverance, in knowledge and renunciation. But simply by knowing in truth about the Lord's transcendental births and activities, one can get liberation at once. That is the verdict of the Bhagavad-gītā. But those who are in the darkness of ignorance conclude that the Lord's birth and activities in the material world are similar to those of the ordinary living being. Such imperfect conclusions cannot give anyone liberation. His birth, therefore, in the family of King Yadu as the son of King Vasudeva and His transfer into the family of Nanda Mahārāja in the land of Mathurā are all transcendental arrangements made by the internal potency of the Lord. The fortunes of the Yadu dynasty and that of the inhabitants of the land of Mathurā cannot be materially estimated. If simply by knowing the transcendental nature of the birth and activities of the Lord one can get liberation easily, we can just imagine what is in store for those who actually enjoyed the company of the Lord in person as a family member or as a neighbor. All those who were fortunate enough to associate with the Lord, the husband of the goddess of fortune, certainly obtained something more than what is known as liberation. Therefore, rightly, the dynasty and the land are both ever glorious by the grace of the Lord.

TEXT 27

aho bata svar-yaśasas tiraskarī

kuśasthalī puṇya-yaśaskarī bhuvaḥ

paśyanti nityaṁ yad anugraheṣitaṁ

smitāvalokaṁ sva-patiṁ sma yat-prajāḥ

SYNONYMS

aho bata-how wonderful this is; svaḥ-yaśasaḥ-the glories of the heavenly planets; tiraskarī-that which defeats; kuśasthalī-Dvārakā; puṇya-virtue; yaśaskarī-famous; bhuvaḥ-the planet earth; paśyanti-see; nityam-constantly; yat-that which; anugraha-iṣitam-to bestow benediction; smita-avalokam-glance with the favor of sweet smiling; sva-patim-unto the soul of the living being (Kṛṣṇa); sma-used to; yat-prajāḥ-the inhabitants of the place.

Undoubtedly it is wonderful that Dvārakā has defeated the glories of the heavenly planets and has enhanced the celebrity of the earth. The inhabitants of Dvārakā are always seeing the soul of all living beings [Kṛṣṇa] in His loving feature. He glances at them and favors them with sweet smiles.

The heavenly planets are inhabited by demigods like Indra, Candra, Varuṇa and Vāyu and the pious souls reach there after performance of many virtuous acts on earth. Modern scientists agree that the timing arrangement in higher planetary systems is different from that of the earth. Thus it is understood from the revealed scriptures that the duration of life there is ten thousand years (by our calculation). Six months on earth is equal to one day on the heavenly planets. Facilities of enjoyment are also similarly enhanced, and the beauty of the inhabitants is legendary. Common men on the earth are very much fond of reaching the heavenly planets because they have heard that comforts of life are far greater there than on the earth. They are now trying to reach the moon by spacecraft. Considering all this, the heavenly planets are more celebrated than the earth. But the celebrity of earth has defeated that of the heavenly planets because of Dvārakā, where Lord Śrī Kṛṣṇa reigned as King. Three places, namely Vṛndāvana, Mathurā and Dvārakā, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places. They are perpetually the holy lands of the Lord, and the inhabitants still take advantage of the holy places, even though the Lord is now out of their sight. The Lord is the soul of all living beings, and He desires always to have all the living beings, in their svarūpa, in their constitutional position, to participate in transcendental life in His association. His attractive features and sweet smiles go deep into the heart of everyone, and once it is so done the living being is admitted into the kingdom of God, from which no one returns. This is confirmed in the Bhagavad-gītā.

The heavenly planets may be very famous for offering better facilities of material enjoyment, but as we learn from the Bhagavad-gītā (9.20-21), one has to come back again to the earth planet as soon as the acquired virtue is finished. Dvārakā is certainly more important than the heavenly planets because whoever has been favored with the smiling glance of the Lord shall never come back again to this rotten earth, which is certified by the Lord Himself as a place of misery. Not only this earth but also all the planets of the universes are places of misery because in none of the planets within the universe is there eternal life, eternal bliss and eternal knowledge. Any person engaged in the devotional service of the Lord is recommended to live in one of the above-mentioned three places, namely Dvārakā, Mathurā or Vṛndāvana. Because devotional service in these three places is magnified, those who go there to follow the principles in terms of instructions imparted in the revealed scriptures surely achieve the same result as obtained during the presence of Lord Śrī Kṛṣṇa. His abode and He Himself are identical, and a pure devotee under the guidance of another experienced devotee can obtain all the results, even at present.

TEXT 28

nūnaṁ vrata-snāna-hutādineśvaraḥ

samarcito hy asya gṛhīta-pāṇibhiḥ

pibanti yāḥ sakhy adharāmṛtaṁ muhur

vraja-striyaḥ sammumuhur yad-āśayāḥ

SYNONYMS

nūnam-certainly in the previous birth; vrata-vow; snāna-bath; huta-sacrifice in the fire; ādinā-by all these; īśvaraḥ-the Personality of Godhead; samarcitaḥ-perfectly worshiped; hi-certainly; asya-His; gṛhīta-pāṇibhiḥ-by the married wives; pibanti-relishes; yāḥ-those who; sakhi-O friend; adhara-amṛtam-the nectar from His lips; muhuḥ-again and again; vraja-striyaḥ-the damsels of Vrajabhūmi; sammu-muhuḥ-often fainted; yat-āśayāḥ-expecting to be favored in that way.

O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhūmi would often faint just by expecting such favors.

Religious rites prescribed in the scriptures are meant to purify the mundane qualities of the conditioned souls to enable them to be gradually promoted to the stage of rendering transcendental service unto the Supreme Lord. Attainment of this stage of pure spiritual life is the highest perfection, and this stage is called svarūpa, or the factual identity of the living being. Liberation means renovation of this stage of svarūpa. In that perfect stage of svarūpa, the living being is established in five phases of loving service, one of which is the stage of mādhurya-rasa, or the humor of conjugal love. The Lord is always perfect in Himself, and thus He has no hankering for Himself. He, however, becomes a master, a friend, a son or a husband to fulfill the intense love of the devotee concerned. Herein two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakīya, and the other is parakīya. Both of them are in conjugal love with the Personality of Godhead Kṛṣṇa. The queens at Dvārakā were svakīya, or duly married wives, but the damsels of Vraja were young friends of the Lord while He was unmarried. The Lord stayed at Vṛndāvana till the age of sixteen, and His friendly relations with the neighboring girls were in terms of parakīya. These girls, as well as the queens, underwent severe penances by taking vows, bathing and offering sacrifices in the fire, as prescribed in the scriptures. The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarūpa, to render constitutional transcendental service to the Lord. Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one's pure spiritual form of svarūpa the relation becomes manifest without mundane affinity. The kissing of the Lord, either by His wives or His young girl friends who aspired to have the Lord as their fiance, is not of any mundane perverted quality. Had such things been mundane, a liberated soul like Śukadeva would not have taken the trouble to relish them, nor would Lord Śrī Caitanya Mahāprabhu have been inclined to participate in those subjects after renouncing worldly life. The stage is earned after many lives of penance.

TEXT 29

yā vīrya-śulkena hṛtāḥ svayaṁvare

pramathya caidya-pramukhān hi śuṣmiṇaḥ

pradyumna-sāmbāmba-sutādayo 'parā

yāś cāhṛtā bhauma-vadhe sahasraśaḥ

SYNONYMS

yā-the lady; vīrya-prowess; śulkena-by payment of the price; hṛtāḥ-taken away by force; svayaṁvare-in the open selection of the bridegroom; pramathya-harassing; caidya-King Śiśupāla; pramukhān-headed by; hi-positively; śuṣmiṇaḥ-all very powerful; pradyumna-Pradyumna (Kṛṣṇa's son); sāmba-Sāmba; amba-Amba; suta-ādayaḥ-children; aparāḥ-other ladies; yāḥ-those; ca-also; āhṛtāḥ-similarly brought; bhauma-vadhe-after killing kings; sahasraśaḥ-by the thousands.

The children of these ladies are Pradyumna, Sāmba, Amba, etc: Ladies like Rukmiṇī, Satyabhāmā and Jāmbavatī were forcibly taken away by Him from their svayaṁvara ceremonies after He defeated many powerful kings, headed by Śiśupāla. And other ladies were also forcibly taken away by Him after He killed Bhaumāsura and thousands of his assistants. All of these ladies are glorious.

Exceptionally qualified daughters of powerful kings were allowed to make a choice of their own bridegrooms in open competition, and such ceremonies were called svayaṁvara, or selection of the bridegroom. Because the svayaṁvara was an open competition between the rival and valiant princes, such princes were invited by the father of the princess, and usually there were regular fights between the invited princely order in a sporting spirit. But it so happened that sometimes the belligerent princes were killed in such marriage-fighting, and the victorious prince was offered the trophy princess for whom so many princes died. Rukmiṇī, the principal queen of Lord Kṛṣṇa, was the daughter of the King of Vidarbha, who wished that his qualified and beautiful daughter be given away to Lord Kṛṣṇa. But her eldest brother wanted her to be given away to King Śiśupāla, who happened to be a cousin of Kṛṣṇa. So there was open competition, and as usual Lord Kṛṣṇa emerged successful, after harassing Śiśupāla and other princes by His unrivalled prowess. Rukmiṇī had ten sons, like Pradyumna. There were other queens also taken away by Lord Kṛṣṇa in a similar way. Full description of this beautiful booty of Lord Kṛṣṇa will be given in the Tenth Canto. There were 16,100 beautiful girls who were daughters of many kings and were forcibly stolen by Bhaumāsura, who kept them captive for his carnal desire. These girls prayed piteously to Lord Kṛṣṇa for their deliverance, and the merciful Lord, called by their fervent prayer, released them all by fighting and killing Bhaumāsura. All these captive princesses were then accepted by the Lord as His wives, although in the estimation of society they were all fallen girls. The all-powerful Lord Kṛṣṇa accepted the humble prayers of these girls and married them with the adoration of queens. So altogether Lord Kṛṣṇa had 16,108 queens at Dvārakā, and in each of them He begot ten children. All these children grew up, and each had as many children as the father. The aggregate of the family numbered 10,000,000.

TEXT 30

etāḥ paraṁ strītvam apāstapeśalaṁ

nirasta-śaucaṁ bata sādhu kurvate

yāsāṁ gṛhāt puṣkara-locanaḥ patir

na jātv apaity āhṛtibhir hṛdi spṛśan

SYNONYMS

etāḥ-all these women; param-highest; strītvam-womanhood; apāstapeśalam-without individuality; nirasta-without; śaucam-purity; bata sādhu-auspiciously glorified; kurvate-do they make; yāsām-from whose; gṛhāt-homes; puṣkara-locanaḥ-the lotus-eyed; patiḥ-husband; na jātu-never at any time; apaiti-goes away; āhṛtibhiḥ-by presentation; hṛdi-in the heart; spṛśan-endeared.

All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations.

The devotees of the Lord are purified souls. As soon as the devotees surrender unto the lotus feet of the Lord sincerely, the Lord accepts them, and thus the devotees at once become free from all material contaminations. Such devotees are above the three modes of material nature. There is no bodily disqualification of a devotee, just as there is no qualitative difference between the Ganges water and the filthy drain water when they are amalgamated. Women, merchants and laborers are not very intelligent, and thus it is very difficult for them to understand the science of God or to be engaged in the devotional service of the Lord. They are more materialistic, and less than them are the Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Kaṅkas, Yavanas, Khasas, etc., but all of them can be delivered if they are properly engaged in the devotional service of the Lord. By engagement in the service of the Lord, the designative disqualifications are removed, and as pure souls they become eligible to enter into the kingdom of God.

The fallen girls under the clutches of Bhaumāsura sincerely prayed to Lord Śrī Kṛṣṇa for their deliverance, and their sincerity of purpose made them at once pure by virtue of devotion. The Lord therefore accepted them as His wives, and thus their lives became glorified. Such auspicious glorification was still more glorified when the Lord played with them as the most devoted husband.

The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Śruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the pārijāta plant from heaven and implanted it at the palace of Satyabhāmā, one of the principal queens. If, therefore, anyone desires the Lord to become one's husband, the Lord fulfills such desires in full.

TEXT 31

evaṁvidhā gadantīnāṁ

sa giraḥ pura-yoṣitām

nirīkṣaṇenābhinandan

sasmitena yayau hariḥ

SYNONYMS

evaṁvidhāḥ-in this way; gadantīnām-thus praying and talking about Him; saḥ-He (the Lord); giraḥ-of words; pura-yoṣitām-of the ladies of the capital; nirīkṣaṇena-by His grace of glancing over them; abhinandan-and greeting them; sa-smitena-with a smiling face; yayau-departed; hariḥ-the Personality of Godhead.

While the ladies of the capital of Hastināpura were greeting Him and talking in this way, the Lord, smiling, accepted their good greetings, and casting the grace of His glance over them, He departed from the city.

TEXT 32

ajāta-śatruḥ pṛtanāṁ

gopīthāya madhu-dviṣaḥ

parebhyaḥ śaṅkitaḥ snehāt

prāyuṅkta catur-aṅgiṇīm

SYNONYMS

ajāta-śatruḥ-Mahārāja Yudhiṣṭhira, who was no one's enemy; pṛtanām-defensive forces; gopīthāya-for giving protection; madhu-dviṣaḥ-of the enemy of Madhu (Śrī Kṛṣṇa); parebhyaḥ-from others (enemies); śaṅkitaḥ-being afraid of; snehāt-out of affection; prāyuṅkta-engaged; catuḥ-aṅgiṇīm-four defensive divisions.

Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord.

Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental līlā, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmānanda.

TEXT 33

atha dūrāgatān śauriḥ

kauravān virahāturān

sannivartya dṛḍhaṁ snigdhān

prāyāt sva-nagarīṁ priyaiḥ

SYNONYMS

atha-thus; dūrāgatān-having accompanied Him for a long distance; śauriḥ-Lord Kṛṣṇa; kauravān-the Pāṇḍavas; virahāturān-overwhelmed by a sense of separation; sannivartya-politely persuaded; dṛḍham-determined; snigdhān-full of affection; prāyāt-proceeded; sva-nagarīm-towards His own city (Dvārakā); priyaiḥ-with dear companions.

Out of profound affection for Lord Kṛṣṇa, the Pāṇḍavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off. They were overwhelmed with the thought of future separation. The Lord, however, persuaded them to return home, and He proceeded towards Dvārakā with His dear companions.

TEXTS 34-35

kuru-jāṅgala-pāñcālān

śūrasenān sayāmunān

brahmāvartaṁ kurukṣetraṁ

matsyān sārasvatān atha

maru-dhanvam atikramya

sauvīrābhīrayoḥ parān

ānartān bhārgavopāgāc

chrāntavāho manāg vibhuḥ

SYNONYMS

kuru-jāṅgala-the province of Delhi; pāñcālān-part of the province Punjab; śūrasenān-part of the province of Uttar Pradesh; sa-with; yāmunān-the districts on the bank of the Yamunā; brahmāvartam-part of northern Uttar Pradesh; kurukṣetram-the place where the battle was fought; matsyān-the province Matsyā; sārasvatān-part of Punjab; atha-and so on; maru-Rajasthan, the land of deserts; dhanvam-Madhya Pradesh, where water is very scanty; ati-kramya-after passing; sauvīra-Saurastra; ābhīrayoḥ-part of Gujarat; parān-western side; ānartān-the province of Dvārakā; bhārgava-O Śaunaka; upāgāt-overtaken by; śrānta-fatigue; vāhaḥ-the horses; manāk vibhuḥ-slightly, because of the long journey.

O Śaunaka, the Lord then proceeded towards Kurujāṅgala, Pāñcālā, Śūrasenā, the land on the bank of the River Yamunā, Brahmāvarta, Kurukṣetra, Matsyā, Sārasvatā, the province of the desert and the land of scanty water. After crossing these provinces He gradually reached the Sauvīra and Ābhīra provinces, then west of these, reached Dvārakā at last.

The provinces passed over by the Lord in those days were differently named, but the direction given is sufficient to indicate that He traveled through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra and Gujarat and at last reached His home province at Dvārakā. We do not gain any profit simply by researching the analogous provinces of those days up to now, but it appears that the desert of Rajasthan and the provinces of scanty water like Madhya Pradesh were present even five thousand years ago. The theory of soil experts that the desert developed in recent years is not supported by the statements of Bhāgavatam. We may leave the matter for expert geologists to research because the changing universe has different phases of geological development. We are satisfied that the Lord has now reached His own province, Dvārakādhāma, from the Kuru provinces. Kurukṣetra continues to exist since the Vedic age, and it is sheer foolishness when interpreters ignore or deny the existence of Kurukṣetra.

TEXT 36

tatra tatra ha tatratyair

hariḥ pratyudyatārhaṇaḥ

sāyaṁ bheje diśaṁ paścād

gaviṣṭho gāṁ gatas tadā

SYNONYMS

tatra tatra-at different places; ha-it so happened; tatratyaiḥ-by local inhabitants; hariḥ-the Personality of Godhead; pratyudyata-arhaṇaḥ-being offered presentations and worshipful regards; sāyam-the evening; bheje-having overtaken; diśam-direction; paścāt-eastern; gaviṣṭhaḥ-the sun in the sky; gām-to the ocean; gataḥ-having gone; tadā-at that time.

On His journey through these provinces He was welcomed, worshiped and given various presentations. In the evening, in all places, the Lord suspended His journey to perform evening rites. This was regularly observed after sunset.

It is said here that the Lord observed the religious principles regularly while He was on the journey. There are certain philosophical speculations that even the Lord is under the obligations of fruitive action. But actually this is not the case. He does not depend on the action of any good or bad work. Since the Lord is absolute, everything done by Him is good for everyone. But when He descends on earth, He acts for the protection of the devotees and for the annihilation of the impious nondevotees. Although He has no obligatory duty, still He does everything so that others may follow. That is the way of factual teaching; one must act properly himself and teach the same to others, otherwise no one will accept one's blind teaching. He is Himself the awarder of fruitive results. He is self-sufficient, and yet He acts according to the rulings of the revealed scripture in order to teach us the process. If He does not do so, the common man may go wrong. But in the advanced stage, when one can understand the transcendental nature of the Lord, one does not try to imitate Him. This is not possible.

The Lord in human society does what is the duty of everyone, but sometimes He does something extraordinary and not to be imitated by the living being. His acts of evening prayer as stated herein must be followed by the living being, but it is not possible to follow His mountain-lifting or dancing with the gopīs. One cannot imitate the sun, which can exhaust water even from a filthy place; the most powerful can do something which is all-good, but our imitation of such acts will put us into endless difficulty. Therefore, in all actions, the experienced guide, the spiritual master, who is the manifested mercy of the Lord, should always be consulted, and the path of progress will be assured.

Thus end the Bhaktivedanta purports of the First Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Departure of Lord Kṛṣṇa for Dvārakā."

Chapter Eleven

Lord Kṛṣṇa's Entrance into Dvārakā

TEXT 1

sūta uvāca

ānartān sa upavrajya

svṛddhāñ jana-padān svakān

dadhmau daravaraṁ teṣāṁ

viṣādaṁ śamayann iva

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; ānartān-the country known as Ānartān (Dvārakā); saḥ-He; upavrajya-reaching the border of; svṛddhān-most prosperous; jana-padān-city; svakān-His own; dadhmau-sounded; daravaram-the auspicious conchshell (Pāñcajanya); teṣām-of them; viṣādam-dejection; śamayan-pacifying; iva-seemingly.

Sūta Gosvāmī said: Upon reaching the border of His most prosperous metropolis, known as the country of the Ānartas [Dvārakā], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants.

The beloved Lord was away from His own prosperous metropolis of Dvārakā for a considerably long period because of the Battle of Kurukṣetra, and thus all the inhabitants were overcome with melancholia due to the separation. When the Lord descends on the earth, His eternal associates also come with Him, just as the entourage of a king accompanies him. Such associates of the Lord are eternally liberated souls, and they cannot bear the separation of the Lord even for a moment because of intense affection for the Lord. Thus the inhabitants of the city of Dvārakā were in a mood of dejection and expected the arrival of the Lord at any moment. So the heralding sound of the auspicious conchshell was very encouraging, and apparently the sound pacified their dejection. They were still more aspirant to see the Lord amongst themselves, and all of them became alert to receive Him in the befitting manner. These are the signs of spontaneous love of Godhead.

TEXT 2

sa uccakāśe dhavalodaro daro

'py urukramasyādharaśoṇa-śoṇimā

dādhmāyamānaḥ kara-kañja-sampuṭe

yathābja-khaṇḍe kala-haṁsa utsvanaḥ

SYNONYMS

saḥ-that; uccakāśe-became brilliant; dhavala-udaraḥ-white and fat-boweled; daraḥ-conchshell; api-although it is so; urukramasya-of the great adventurer; adharaśoṇa-by the transcendental quality of His lips; śoṇimā-reddened; dādhmāyamānaḥ-being sounded; kara-kañja-sampuṭe-being caught by the grip of the lotus hand; yathā-as it is; abja-khaṇḍe-by the stems of lotus flowers; kala-haṁsaḥ-ducking swan; utsvanaḥ-loudly sounding.

The white and fat-boweled conchshell, being gripped by the hand of Lord Kṛṣṇa and sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan was playing in the stems of red lotus flowers.

The redness of the white conchshell due to the lip-touch of the Lord is a symbol of spiritual significance. The Lord is all spirit, and matter is ignorance of this spiritual existence. Factually there is nothing like matter in spiritual enlightenment, and this spiritual enlightenment takes place at once by the contact of the Supreme Lord Śrī Kṛṣṇa. The Lord is present in every particle of all existence, and He can manifest His presence in anyone. By ardent love and devotional service to the Lord, or in other words by spiritual contact with the Lord, everything becomes spiritually reddened like the conchshell in the grip of the Lord, and the paramahaṁsa, or the supremely intelligent person, plays the part of the ducking swan in the water of spiritual bliss, eternally decorated by the lotus flower of the Lord's feet.

TEXT 3

tam upaśrutya ninadaṁ

jagad-bhaya-bhayāvaham

pratyudyayuḥ prajāḥ sarvā

bhartṛ-darśana-lālasāḥ

SYNONYMS

tam-that; upaśrutya-having overheard; ninadam-sound; jagat-bhaya-the fear of material existence; bhaya-āvaham-the threatening principle; prati-towards; udyayuḥ-rapidly proceeded; prajāḥ-the citizens; sarvāḥ-all; bhartṛ-the protector; darśana-audience; lālasāḥ-having so desired.

The citizens of Dvārakā, having heard that sound which threatens fear personified in the material world, began to run towards Him fast, just to have a long desired audience with the Lord, who is the protector of all devotees.

As already explained, the citizens of Dvārakā who lived at the time of Lord Kṛṣṇa's presence there were all liberated souls who descended there along with the Lord as entourage. All were very anxious to have an audience with the Lord, although because of spiritual contact they were never separated from the Lord. Just as the gopīs at Vṛndāvana used to think of Kṛṣṇa while He was away from the village for cowherding engagements, the citizens of Dvārakā were all immersed in thought of the Lord while He was away from Dvārakā to attend the Battle of Kurukṣetra. Some distinguished fiction writer in Bengal concluded that the Kṛṣṇa of Vṛndāvana, that of Mathurā and that of Dvārakā were different personalities. Historically there is no truth in this conclusion. The Kṛṣṇa of Kurukṣetra and the Kṛṣṇa of Dvārakā are one and the same personality.

The citizens of Dvārakā were thus in a state of melancholy due to the Lord's absence from the transcendental city, as much as we are put in a state of melancholy at night because of the absence of the sun. The sound heralded by Lord Kṛṣṇa was something like the heralding of the sunrise in the morning. So all the citizens of Dvārakā awoke from a state of slumber because of the sunrise of Kṛṣṇa, and they all hastened towards Him just to have an audience. The devotees of the Lord know no one else as protector.

This sound of the Lord is identical with the Lord, as we have tried to explain by the nondual position of the Lord. The material existence of our present status is full of fear. Out of the four problems of material existence, namely the food problem, the shelter problem, the fear problem and the mating problem, the fear problem gives us more trouble than the others. We are always fearful due to our ignorance of the next problem. The whole material existence is full of problems, and thus the fear problem is always prominent. This is due to our association with the illusory energy of the Lord, known as māyā or external energy, yet all fear is vanished as soon as there is the sound of the Lord, represented by His holy name, as it was sounded by Lord Śrī Caitanya Mahāprabhu in the following sixteen words:

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

We can take advantage of these sounds and be free from all threatening problems of material existence.

TEXTS 4-5

tatropanīta-balayo

raver dīpam ivādṛtāḥ

ātmārāmaṁ pūrṇa-kāmaṁ

nija-lābhena nityadā

prīty-utphulla-mukhāḥ procur

harṣa-gadgadayā girā

pitaraṁ sarva-suhṛdam

avitāram ivārbhakāḥ

SYNONYMS

tatra-thereupon; upanīta-having offered; balayaḥ-presentations; raveḥ-up to the sun; dīpam-lamp; iva-like; ādṛtāḥ-being evaluated; ātma-ārāmam-unto the self-sufficient; pūrṇa-kāmam-fully satisfied; nija-lābhena-by His own potencies; nitya-dā-one who supplies incessantly; prīti-affection; utphulla-mukhāḥ-cheerful faces; procuḥ-said; harṣa-gladdened; gadgadayā-ecstatic; girā-speeches; pitaram-unto the father; sarva-all; suhṛdam-friends; avitāram-the guardian; iva-like; arbhakāḥ-wards.

The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.

The Supreme Lord Kṛṣṇa is described herein as ātmārāma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee.

The Lord is the Supreme Father of all living beings, and therefore those who are conscious of this vital relation with God can make filial demands from the Father, and the Father is pleased to supply the demands of such obedient sons without bargaining. The Lord is just like the desire tree, and from Him everyone can have everything by the causeless mercy of the Lord. As the Supreme Father, the Lord, however, does not supply to a pure devotee what is considered to be a barrier to the discharge of devotional service. Those who are engaged in the devotional service of the Lord can rise to the position of unalloyed devotional service by His transcendental attraction.

TEXT 6

natāḥ sma te nātha sadāṅghri-paṅkajaṁ

viriñca-vairiñcya-surendra-vanditam

parāyaṇaṁ kṣemam ihecchatāṁ paraṁ

na yatra kālaḥ prabhavet paraḥ prabhuḥ

SYNONYMS

natāḥ-bowed down; sma-we had done so; te-unto You; nātha-O Lord; sadā-always; aṅghri-paṅkajam-the lotus feet; viriñca-Brahmā, the first living being; vairiñcya-sons of Brahmā like Sanaka and Sanātana; sura-indra-the King of heaven; vanditam-worshiped by; parāyaṇam-the supreme; kṣemam-welfare; iha-in this life; icchatām-one who so desires; param-the highest; na-never; yatra-wherein; kālaḥ-inevitable time; prabhavet-can exert its influence; paraḥ-transcendental; prabhuḥ-the Supreme Lord.

The citizens said: O Lord, You are worshiped by all demigods like Brahmā, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You.

The Supreme Lord is Śrī Kṛṣṇa, as confirmed in Bhagavad-gītā, Brahma-saṁhitā and other authorized Vedic literatures. No one is equal to or greater than Him, and that is the verdict of all scriptures. The influence of time and space is exerted upon the dependent living entities, who are all parts and parcels of the Supreme Lord. The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute. As soon as we forget this clear fact, we are at once in illusion, and thus we are put into threefold miseries, as one is put into dense darkness. The clear consciousness of the cognizant living being is God consciousness, in which one bows down unto Him in all circumstances.

TEXT 7

bhavāya nas tvaṁ bhava viśva-bhāvana

tvam eva mātātha suhṛt-patiḥ pitā

tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ

yasyānuvṛttyā kṛtino babhūvima

SYNONYMS

bhavāya-for welfare; naḥ-for us; tvam-Your Lordship; bhava-just become; viśva-bhāvana-the creator of the universe; tvam-Your Lordship; eva-certainly; mātā-mother; atha-as also; suhṛt-well-wisher; patiḥ-husband; pitā-father; tvam-Your Lordship; sat-guruḥ-spiritual master; naḥ-our; paramam-the supreme; ca-and; daivatam-worshipable Deity; yasya-whose; anuvṛttyā-following in the footsteps; kṛtinaḥ-successful; babhūvima-we have become.

O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy.

The all-good Personality of Godhead, being the creator of the universe, also plans for the good of all good living beings. The good living beings are advised by the Lord to follow His good advice, and by doing so they become successful in all spheres of life. There is no need to worship any deity but the Lord. The Lord is all-powerful, and if He is satisfied by our obedience unto His lotus feet, He is competent to bestow upon us all kinds of blessings for the successful execution of both our material and spiritual lives. For attaining spiritual existence, the human form is a chance for all to understand our eternal relation with God. Our relation with Him is eternal; it can neither be broken nor vanquished. It may be forgotten for the time being, but it can be revived also by the grace of the Lord, if we follow His injunctions, which are revealed in the scriptures of all times and all places.

TEXT 8

aho sanāthā bhavatā sma yad vayaṁ

traiviṣṭapānām api dūra-darśanam

prema-smita-snigdha-nirīkṣaṇānanaṁ

paśyema rūpaṁ tava sarva-saubhagam

SYNONYMS

aho-oh, it is our good luck; sa-nāthāḥ-to be under the protection of the master; bhavatā-by Your good self; sma-as we have become; yat vayam-as we are; traiviṣṭa-pānām-of the demigods; api-also; dūra-darśanam-very rarely seen; prema-smita-smiling with love; snigdha-affectionate; nirīkṣaṇa-ānanam-face looking in that mode; paśyema-let us look; rūpam-beauty; tava-Your; sarva-all; saubhagam-auspiciousness.

Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness.

The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face, which is impossible to be done even by the denizens of higher planets. When Brahmājī and other demigods want to consult Lord Viṣṇu, the plenary portion of Lord Kṛṣṇa, they have to wait on the shore of the ocean of milk where Lord Viṣṇu is lying on White Land (Śvetadvīpa). This ocean of milk and the Śvetadvīpa planet are the replica of Vaikuṇṭhaloka within the universe. Neither Brahmājī nor the demigods like Indra can enter into this island of Śvetadvīpa, but they can stand on the shore of the ocean of milk and transmit their message to Lord Viṣṇu, known as Kṣīrodakaśāyī Viṣṇu. Therefore, the Lord is rarely seen by them, but the inhabitants of Dvārakā, because of their being pure devotees without any tinge of the material contamination of fruitive activities and empiric philosophical speculation, can see Him face to face by the grace of the Lord. This is the original state of the living entities and can be attained by reviving our natural and constitutional state of life, which is discovered by devotional service only.

TEXT 9

yarhy ambujākṣāpasasāra bho bhavān

kurūn madhūn vātha suhṛd-didṛkṣayā

tatrābda-koṭi-pratimaḥ kṣaṇo bhaved

raviṁ vinākṣṇor iva nas tavācyuta

SYNONYMS

yarhi-whenever; ambuja-akṣa-O lotus-eyed one; apasasāra-You go away; bho-oh; bhavān-Yourself; kurūn-the descendants of King Kuru; madhūn-the inhabitants of Mathurā (Vrajabhūmi); vā-either; atha-therefore; suhṛt-didṛkṣayā-for meeting them; tatra-at that time; abda-koṭi-millions of years; pratimaḥ-like; kṣaṇaḥ-moments; bhavet-becomes; ravim-the sun; vinā-without; akṣṇoḥ-of the eyes; iva-like that; naḥ-ours; tava-Your; acyuta-O infallible one.

O lotus-eyed Lord, whenever You go away to Mathurā, Vṛndāvana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun.

We are all proud of our material senses for making experiments to determine the existence of God. But we forget that our senses are not absolute by themselves. They can only act under certain conditions. For example, our eyes. As long as the sunshine is there, our eyes are useful to a certain extent. But in the absence of sunshine, the eyes are useless. Lord Śrī Kṛṣṇa, being the primeval Lord, the Supreme Truth, is compared to the sun. Without Him all our knowledge is either false or partial. The opposite of the sun is the darkness, and similarly the opposite of Kṛṣṇa is māyā, or illusion. The devotees of the Lord can see everything in true perspective due to the light disseminated by Lord Kṛṣṇa. By the grace of the Lord the pure devotee cannot be in the darkness of ignorance. Therefore, it is necessary that we must always be in the sight of Lord Kṛṣṇa so that we can see both ourselves and the Lord with His different energies. As we cannot see anything in the absence of the sun, so also we cannot see anything including our own self, without the factual presence of the Lord. Without Him all our knowledge is covered by illusion.

TEXT 10

kathaṁ vayaṁ nātha ciroṣite tvayi

prasanna-dṛṣṭyākhila-tāpa-śoṣaṇam

jīvema te sundara-hāsa-śobhitam

apaśyamānā vadanaṁ manoharam

iti codīritā vācaḥ

prajānāṁ bhakta-vatsalaḥ

śṛṇvāno 'nugrahaṁ dṛṣṭyā

vitanvan prāviśat puram

SYNONYMS

katham-how; vayam-we; nātha-O Lord; ciroṣite-being abroad almost always; tvayi-by You; prasanna-satisfaction; dṛṣṭyā-by the glance; akhila-universal; tāpa-miseries; śoṣaṇam-vanquishing; jīvema-shall be able to live; te-Your; sundara-beautiful; hāsa-smiling; śobhitam-decorated; apaśyamānāḥ-without seeing; vadanam-face; manoharam-attractive; iti-thus; ca-and; udīritāḥ-speaking; vācaḥ-words; prajānām-of the citizens; bhakta-vatsalaḥ-kind to the devotees; śṛṇvānaḥ-thus learning; anugraham-kindness; dṛṣṭyā-by glances; vitanvan-distributing; prāviśat-entered; puram-Dvārakāpurī.

O master, if You live abroad all the time, then we cannot look at Your attractive face, whose smiles vanquish all our sufferings. How can we exist without Your presence?Upon hearing their speeches, the Lord, who is very kind to the citizens and the devotees, entered the city of Dvārakā and acknowledged all their greetings by casting His transcendental glance over them.

Lord Kṛṣṇa's attraction is so powerful that once being attracted by Him one cannot tolerate separation from Him. Why is this so? Because we are all eternally related with Him as the sun rays are eternally related with the sun disc. The sun rays are molecular parts of the solar radiation. Thus the sun rays and the sun cannot be separated. The separation by the cloud is temporary and artificial, and as soon as the cloud is cleared, the sun rays again display their natural effulgence in the presence of the sun. Similarly, the living entities, who are molecular parts of the whole spirit, are separated from the Lord by the artificial covering of māyā, illusory energy. This illusory energy, or the curtain of māyā, has to be removed, and when it is so done, the living entity can see the Lord face to face, and all his miseries are at once removed. Every one of us wants to remove the miseries of life, but we do not know how to do it. The solution is given here, and it rests on us to assimilate it or not.

TEXT 11

madhu-bhoja-daśārhārha-

kukurāndhaka-vṛṣṇibhiḥ

ātma-tulya-balair guptāṁ

nāgair bhogavatīm iva

SYNONYMS

madhu-Madhu; bhoja-Bhoja; daśārha-Daśārha; arha-Arha; kukura-Kukura; andhaka-Andhaka; vṛṣṇibhiḥ-by the descendants of Vṛṣṇi; ātma-tulya-as good as Himself; balaiḥ-by strength; guptām-protected; nāgaiḥ-by the Nāgas; bhogavatīm-the capital of Nāgaloka; iva-like.

As Bhogavatī, the capital of Nāgaloka, is protected by the Nāgas, so was Dvārakā protected by the descendants of Vṛṣṇi-Bhoja, Madhu, Daśārha, Arha, Kukura, Andhaka, etc.-who were as strong as Lord Kṛṣṇa.

The Nāgaloka planet is situated below the earth planet, and it is understood that the sun rays are hampered there. The darkness of the planet is, however, removed by the flashes of the jewels set on the heads of the Nāgas (celestial serpents), and it is said that there are beautiful gardens, rivulets, etc., for the enjoyment of the Nāgas. It is understood here also that the place is well protected by the inhabitants. So also the city of Dvārakā was well protected by the descendants of Vṛṣṇi, who were as powerful as the Lord, insofar as He manifested His strength upon this earth.

TEXT 12

sarvartu-sarva-vibhava-

puṇya-vṛkṣa-latāśramaiḥ

udyānopavanārāmair

vṛta-padmākara-śriyam

SYNONYMS

sarva-all; ṛtu-seasons; sarva-all; vibhava-opulences; puṇya-pious; vṛkṣa-trees; latā-creepers; āśramaiḥ-with hermitages; udyāna-orchards; upavana-flower gardens; ārāmaiḥ-pleasure gardens and beautiful parks; vṛta-surrounded by; padma-ākara-the birthplaces of lotuses or nice reservoirs of water; śriyam-increasing the beauty.

The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.

Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvārakā was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvārakā. It is understood that the whole dhāma, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.

We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvārakā-dhāma is the ideal of human civilization.

TEXT 13

gopura-dvāra-mārgeṣu

kṛta-kautuka-toraṇām

citra-dhvaja-patākāgrair

antaḥ pratihatā-tapām

SYNONYMS

gopura-the gateway of the city; dvāra-door; mārgeṣu-on different roads; kṛta-undertaken; kautuka-because of the festival; toraṇām-decorated arch; citra-painted; dhvaja-flags; patākā-agraiḥ-by the foremost signs; antaḥ-within; pratihatā-checked; tapām-sunshine.

The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and painted signs and slogans all combined to shade the sunshine.

Signs of decoration in special festivals were also collected from the gifts of nature, such as the plantain trees, the mango trees, fruits and flowers. Mango trees, coconut palms and plantain trees are still accepted as auspicious signs. The flags mentioned above were all painted with the picture of either Garuḍa or Hanumān, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.

TEXT 14

sammārjita-mahā-mārga-

rathyāpaṇaka-catvarām

siktāṁ gandha-jalair uptāṁ

phala-puṣpākṣatāṅkuraiḥ

SYNONYMS

sammārjita-thoroughly cleansed; mahā-mārga-highways; rathya-lanes and subways; āpaṇaka-shopping marketplaces; catvarām-public meeting places; siktām-moistened with; gandha-jalaiḥ-scented water; uptām-was strewn with; phala-fruits; puṣpa-flowers; akṣata-unbroken; aṅkuraiḥ-seeds.

The highways, subways, lanes, markets and public meeting places were all thoroughly cleansed and then moistened with scented water. And to welcome the Lord, fruits, flowers and unbroken seeds were strewn everywhere.

Scented waters prepared by distilling flowers like rose and keora were requisitioned to wet the roads, streets and lanes of Dvārakā-dhāma. Such places, along with the marketplace and public meeting places, were thoroughly cleansed. From the above description, it appears that the city of Dvārakādhāma was considerably big, containing many highways, streets and public meeting places with parks, gardens and reservoirs of water, all very nicely decorated with flowers and fruits. And to welcome the Lord such flowers and fruits with unbroken seeds of grain were also strewn over the public places. Unbroken seeds of grain or fruits in the seedling stage were considered auspicious, and they are still so used by the Hindus in general on festival days.

TEXT 15

dvāri dvāri gṛhāṇāṁ ca

dadhy-akṣata-phalekṣubhiḥ

alaṅkṛtāṁ pūrṇa-kumbhair

balibhir dhūpa-dīpakaiḥ

SYNONYMS

dvāri dvāri-the door of each and every house; gṛhāṇām-of all the residential buildings; ca-and; dadhi-curd; akṣata-unbroken; phala-fruit; ikṣubhiḥ-sugarcane; alaṅkṛtām-decorated; pūrṇa-kumbhaiḥ-full water pots; balibhiḥ-along with articles for worship; dhūpa-incense; dīpakaiḥ-with lamps and candles.

In each and every door of the residential houses, auspicious things like curd, unbroken fruits, sugarcane and full waterpots with articles for worship, incense and candles were all displayed.

The process of reception according to Vedic rites is not at all dry. The reception was made not simply by decorating the roads and streets as above mentioned, but by worshiping the Lord with requisite ingredients like incense, lamps, flowers, sweets, fruits and other palatable eatables, according to one's capacity. All were offered to the Lord, and the remnants of the foodstuff were distributed amongst the gathering citizens. So it was not like a dry reception of these modern days. Each and every house was ready to receive the Lord in a similar way, and thus each and every house on the roads and streets distributed such remnants of food to the citizens, and therefore the festival was successful. Without distribution of food, no function is complete, and that is the way of Vedic culture.

TEXTS 16-17

niśamya preṣṭham āyāntaṁ

vasudevo mahā-manāḥ

akrūraś cograsenaś ca

rāmaś cādbhuta-vikramaḥ

pradyumnaś cārudeṣṇaś ca

sāmbo jāmbavatī-sutaḥ

praharṣa-vegocchaśita-

śayanāsana-bhojanāḥ

SYNONYMS

niśamya-just hearing; preṣṭham-the dearmost; āyāntam-coming home; vasudevaḥ-Vasudeva (the father of Kṛṣṇa); mahā-manāḥ-the magnanimous; akrūraḥ-Akrūra; ca-and; ugrasenaḥ-Ugrasena; ca-and; rāmaḥ-Balarāma (the elder brother of Kṛṣṇa); ca-and; adbhuta-superhuman; vikramaḥ-prowess; pradyumnaḥ-Pradyumna; cārudeṣṇaḥ-Cārudeṣṇa; ca-and; sāmbaḥ-Sāmba; jāmbavatī-sutaḥ-the son of Jāmbavatī; praharṣa-extreme happiness; vega-force; ucchaśita-being influenced by; śayana-lying down; āsana-sitting on; bhojanāḥ-dining.

On hearing that the most dear Kṛṣṇa was approaching Dvārakādhāma, magnanimous Vasudeva, Akrūra, Ugrasena, Balarāma (the superhumanly powerful), Pradyumna, Cārudeṣṇa and Sāmba the son of Jāmbavatī, all extremely happy, abandoned resting, sitting and dining.

Vasudeva: Son of King Śūrasena, husband of Devakī and father of Lord Śrī Kṛṣṇa. He is the brother of Kuntī and father of Subhadrā. Subhadrā was married with her cousin Arjuna, and this system is still prevalent in some parts of India. Vasudeva was appointed minister of Ugrasena, and later on he married eight daughters of Ugrasena's brother Devaka. Devakī is only one of them. Kaṁsa was his brother-in-law, and Vasudeva accepted voluntary imprisonment by Kaṁsa on mutual agreement to deliver the eighth son of Devakī. This was foiled by the will of Kṛṣṇa. As maternal uncle of the Pāṇḍavas, he took active parts in the purificatory process of the Pāṇḍavas. He sent for the priest Kaśyapa at the Śatasṛṅga Parvata, and he executed the functions. When Kṛṣṇa appeared within the bars of Kaṁsa's prison house, He was transferred by Vasudeva to the house of Nanda Mahārāja, the foster father of Kṛṣṇa, at Gokula. Kṛṣṇa disappeared along with Baladeva prior to the disappearance of Vasudeva, and Arjuna (Vasudeva's nephew) undertook the charge of the funeral ceremony after Vasudeva's disappearance.

Akrūra: The commander in chief of the Vṛṣṇi dynasty and a great devotee of Lord Kṛṣṇa. Akrūra attained success in devotional service to the Lord by the one single process of offering prayers. He was the husband of Sūtanī, daughter of Ahūka. He supported Arjuna when Arjuna took Subhadrā forcibly away by the will of Kṛṣṇa. Both Kṛṣṇa and Akrūra went to see Arjuna after his successful kidnapping of Subhadrā. Both of them presented dowries to Arjuna after this incidence. Akrūra was present also when Abhimanyu, the son of Subhadrā, was married with Uttarā, mother of Mahārāja Parīkṣit. Ahūka, the father-in-law of Akrūra, was not on good terms with Akrūra. But both of them were devotees of the Lord.

Ugrasena: One of the powerful kings of the Vṛṣṇi dynasty and cousin of Mahārāja Kuntibhoja. His other name is Ahūka. His minister was Vasudeva, and his son was the powerful Kaṁsa. This Kaṁsa imprisoned his father and became the King of Mathurā. By the grace of Lord Kṛṣṇa and His brother, Lord Baladeva, Kaṁsa was killed, and Ugrasena was reinstalled on the throne. When Śālva attacked the city of Dvārakā, Ugrasena fought very valiantly and repulsed the enemy. Ugrasena inquired from Nāradajī about the divinity of Lord Kṛṣṇa. When the Yadu dynasty was to be vanquished, Ugrasena was entrusted with the iron lump produced from the womb of Sāmba. He cut the iron lump into pieces and then pasted it and mixed it up with the sea water on the coast of Dvārakā. After this, he ordered complete prohibition within the city of Dvārakā and the kingdom. He got salvation after his death.

Baladeva: He is the divine son of Vasudeva by his wife Rohiṇī. He is also known as Rohiṇī-nandana, the beloved son of Rohiṇī. He was also entrusted to Nanda Mahārāja along with His mother, Rohiṇī, when Vasudeva embraced imprisonment by mutual agreement with Kaṁsa. So Nanda Mahārāja is also the foster father of Baladeva along with Lord Kṛṣṇa. Lord Kṛṣṇa and Lord Baladeva were constant companions from Their very childhood, although They were stepbrothers. He is the plenary manifestation of the Supreme Personality of Godhead, and therefore He is as good and powerful as Lord Kṛṣṇa. He belongs to the viṣṇu-tattva (the principle of Godhead). He attended the svayaṁvara ceremony of Draupadī along with Śrī Kṛṣṇa. When Subhadrā was kidnapped by Arjuna by the organized plan of Śrī Kṛṣṇa, Baladeva was very angry with Arjuna and wanted to kill him at once. Śrī Kṛṣṇa, for the sake of His dear friend, fell at the feet of Lord Baladeva and implored Him not to be so angry. Śrī Baladeva was thus satisfied. Similarly, He was once very angry with the Kauravas, and He wanted to throw their whole city into the depths of the Yamunā. But the Kauravas satisfied Him by surrendering unto His divine lotus feet. He was actually the seventh son of Devakī prior to the birth of Lord Kṛṣṇa, but by the will of the Lord He was transferred to the womb of Rohiṇī to escape the wrath of Kaṁsa. His other name is therefore Saṅkarṣaṇa, who is also the plenary portion of Śrī Baladeva. Because He is as powerful as Lord Kṛṣṇa and can bestow spiritual power to the devotees, He is therefore known as Baladeva. In the Vedas also it is enjoined that no one can know the Supreme Lord without being favored by Baladeva. Bala means spiritual strength not physical. Some less intelligent persons interpret bala as the strength of the body. But no one can have spiritual realization by physical strength. Physical strength ends with the end of the physical body, but spiritual strength follows the spirit soul to the next transmigration, and therefore the strength obtained by Baladeva is never wasted. The strength is eternal, and thus Baladeva is the original spiritual master of all devotees.

Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.

Pradyumna: Incarnation of Kāmadeva or, according to others, incarnation of Sanat-kumāra, born as the son of the Personality of Godhead Lord Śrī Kṛṣṇa and Lakṣmīdevī Śrīmatī Rukmiṇī, the principal queen at Dvārakā. He was one of those who went to congratulate Arjuna upon his marrying Subhadrā. He was one of the great generals who fought with Śālva, and while fighting with him he became unconscious on the battlefield. His charioteer brought him back to the camp from the battlefield, and for this action he was very sorry and rebuked his charioteer. However, he fought again with Śālva and was victorious. He heard all about the different demigods from Nāradajī. He is one of the four plenary expansions of Lord Śrī Kṛṣṇa. He is the third one. He inquired from his father, Śrī Kṛṣṇa, about the glories of the brāhmaṇas. During the fratricidal war amongst the descendants of Yadu, he died at the hand of Bhoja, another king of the Vṛṣṇis. After his death, he was installed in his original position.

Cārudeṣṇa: Another son of Lord Śrī Kṛṣṇa and Rukmiṇīdevī. He was also present during the svayaṁvara ceremony of Draupadī. He was a great warrior like his brothers and father. He fought with Vivinidhaka and killed him in the fight.

Sāmba: One of the great heroes of the Yadu dynasty and the son of Lord Śrī Kṛṣṇa by His wife Jāmbavatī. He learned the military art of throwing arrows from Arjuna, and he became a member of parliament during the time of Mahārāja Yudhiṣṭhira. He was present during the Rājasūya-yajña of Mahārāja Yudhiṣṭhira. When all the Vṛṣṇis were assembled during the time of Pravaśa-yajña, his glorious activities were narrated by Sātyaki before Lord Baladeva. He was also present along with his father, Lord Śrī Kṛṣṇa, during the Aśvamedha-yajña performed by Yudhiṣṭhira. He was presented before some ṛṣis falsely dressed as a pregnant woman by his brothers, and in fun he asked the ṛṣis what he was going to deliver. The ṛṣis replied that he would deliver a lump of iron, which would be the cause of fratricidal war in the family of Yadu. The next day, in the morning, Sāmba delivered a large lump of iron, which was entrusted with Ugrasena for necessary action. Actually later on there was the foretold fratricidal war, and Sāmba died in that war.

So all these sons of Lord Kṛṣṇa left their respective palaces and leaving aside all engagements, including lying down, sitting and dining, hastened toward their exalted father.

TEXT 18

vāraṇendraṁ puraskṛtya

brāhmaṇaiḥ sasumaṅgalaiḥ

śaṅkha-tūrya-ninādena

brahma-ghoṣeṇa cādṛtāḥ

pratyujjagmū rathair hṛṣṭāḥ

praṇayāgata-sādhvasāḥ

SYNONYMS

vāraṇa-indram-elephants on the auspicious mission; puraskṛtya-putting in the front; brāhmaṇaiḥ-by the brāhmaṇas; sa-sumaṅgalaiḥ-with all-auspicious signs; śaṅkha-conchshell; tūrya-bugle; ninādena-by the sound of; brahma-ghoṣeṇa-by chanting the hymns of the Vedas; ca-and; ādṛtāḥ-glorified; prati-towards; ujjagmuḥ-proceeded hurriedly; rathaiḥ-on the chariots; hṛṣṭāḥ-in cheerfulness; praṇayāgata-saturated with affection; sādhvasāḥ-all-respectful.

They hastened toward the Lord on chariots with brāhmaṇas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection.

The Vedic way of receiving a great personality creates an atmosphere of respect, which is saturated with affection and veneration for the person received. The auspicious atmosphere of such a reception depends on the paraphernalia described above, including conchshells, flowers, incense, decorated elephants, and the qualified brāhmaṇas reciting verses from the Vedic literatures. Such a program of reception is full of sincerity, on the part of both the receiver and the received.

TEXT 19

vāramukhyāś ca śataśo

yānais tad-darśanotsukāḥ

lasat-kuṇḍala-nirbhāta-

kapola-vadana-śriyaḥ

SYNONYMS

vāramukhyāḥ-well-known prostitutes; ca-and; śataśaḥ-hundreds of; yānaiḥ-by vehicles; tat-darśana-for meeting Him (Lord Śrī Kṛṣṇa); utsukāḥ-very much anxious; lasat-hanging; kuṇḍala-earrings; nirbhāta-dazzling; kapola-forehead; vadana-face; śriyaḥ-beauty.

At the same time, many hundreds of well-known prostitutes began to proceed on various vehicles. They were all very eager to meet the Lord, and their beautiful faces were decorated with dazzling earrings, which enhanced the beauty of their foreheads.

We may not hate even the prostitutes if they are devotees of the Lord. Even to date there are many prostitutes in great cities of India who are sincere devotees of the Lord. By tricks of chance one may be obliged to adopt a profession which is not very adorable in society, but that does not hamper one in executing devotional service to the Lord. Devotional service to the Lord is uncheckable in all circumstances. It is understood herewith that even in those days, about five thousand years ago, there were prostitutes in a city like Dvārakā, where Lord Kṛṣṇa resided. This means that prostitutes are necessary citizens for the proper upkeep of society. The government opens wine shops, but this does not mean that the government encourages the drinking of wine. The idea is that there is a class of men who will drink at any cost, and it has been experienced that prohibition in great cities encouraged illicit smuggling of wine. Similarly, men who are not satisfied at home require such concessions, and if there is no prostitute, then such low men will induce others into prostitution. It is better that prostitutes be available in the marketplace so that the sanctity of society can be maintained. It is better to maintain a class of prostitutes than to encourage prostitutes within society. The real reformation is to enlighten all people to become devotees of the Lord, and that will check all kinds of deteriorating factors of life.

Śrī Bilvamaṅgala Ṭhākura, a great ācārya of the Viṣṇusvāmī Vaiṣṇava sect, in his householder life was overly attached to a prostitute who happened to be a devotee of the Lord. One night when the Ṭhākura came to Cintāmaṇi's house in torrents of rain and thunder, Cintāmaṇi was astonished to see how the Ṭhākura could come on such a dreadful night after crossing a foaming river which was full of waves. She said to Ṭhākura Bilvamaṅgala that his attraction for the flesh and bone of an insignificant woman like her would be properly utilized if it could be diverted to the devotional service of the Lord to achieve attraction for the transcendental beauty of the Lord. It was a momentous hour for the Ṭhākura, and he took a turn towards spiritual realization by the words of a prostitute. Later on the Ṭhākura accepted the prostitute as his spiritual master, and in several places of his literary works he has glorified the name of Cintāmaṇi, who showed him the right path.

In the Bhagavad-gītā (9.32) the Lord says, "O son of Pṛthā, even the low-born caṇḍālas and those who are born in a family of unbelievers, and even the prostitutes, shall attain perfection of life if they take shelter of unalloyed devotional service to Me, because in the path of devotional service there are no impediments due to degraded birth and occupation. The path is open for everyone who agrees to follow it."

It appears that the prostitutes of Dvārakā, who were so eager to meet the Lord, were all His unalloyed devotees, and thus they were all on the path of salvation according to the above version of the Bhagavad-gītā. Therefore, the only reformation that is necessary in society is to make an organized effort to turn the citizens into devotees of the Lord, and thus all good qualities of the denizens of heaven will overtake them in their own way. On the other hand, those who are nondevotees have no good qualifications whatsoever, however they may be materially advanced. The difference is that the devotees of the Lord are on the path of liberation, whereas the nondevotees are on the path of further entanglement in material bondage. The criterion of advancement of civilization is whether the people are educated and advanced on the path of salvation.

TEXT 20

naṭa-nartaka-gandharvāḥ

sūta-māgadha-vandinaḥ

gāyanti cottamaśloka-

caritāny adbhutāni ca

SYNONYMS

naṭa-dramatists; nartaka-dancers; gandharvāḥ-celestial singers; sūta-professional historians; māgadha-professional genealogists; vandinaḥ-professional learned speakers; gāyanti-chant; ca-respectively; uttamaśloka-the Supreme Lord; caritāni-activities; adbhutāni-all superhuman; ca-and.

Expert dramatists, artists, dancers, singers, historians, genealogists and learned speakers all gave their respective contributions, being inspired by the superhuman pastimes of the Lord. Thus they proceeded on and on.

It appears that five thousand years ago the society also needed the services of the dramatists, artists, dancers, singers, historians, genealogists, public speakers, etc. Dancers, singers and dramatic artists mostly hailed from the śūdra community, whereas the learned historians, genealogists and public speakers hailed from the brāhmaṇa community. All of them belonged to a particular caste, and they became so trained in their respective families. Such dramatists, dancers, singers, historians, genealogists and public speakers would dwell on the subject of the Lord's superhuman activities in different ages and millenniums, and not on ordinary events. Nor were they in chronological order. All the Purāṇas are historical facts described only in relation with the Supreme Lord in different ages and times as well as on different planets also. Therefore, we do not find any chronological order. The modern historians, therefore, cannot catch up the link, and thus they unauthoritatively remark that the Purāṇas are all imaginary stories only.

Even one hundred years ago in India, all dramatic performances were centered around the superhuman activities of the Supreme Lord. The common people would be verily entertained by the performances of dramas, and yātrā parties played wonderfully on the superhuman activities of the Lord, and thus even the illiterate agriculturist would be a participant in the knowledge of Vedic literature, despite a considerable lack of academic qualifications. Therefore, expert players in drama, dancers, singers, speakers, etc., are required for the spiritual enlightenment of the common man. The genealogists would give account completely of the descendants of a particular family. Even at the present moment the guides in the pilgrimage sites of India submit a complete account of genealogical tables before a newcomer. This wonderful act sometimes attracts more customers to receive such important information.

TEXT 21

bhagavāṁs tatra bandhūnāṁ

paurāṇām anuvartinām

yathā-vidhy upasaṅgamya

sarveṣāṁ mānam ādadhe

SYNONYMS

bhagavān-Śrī Kṛṣṇa, the Personality of Godhead; tatra-in that place; bandhūnām-of the friends; paurāṇām-of the citizens; anuvartinām-those who approached Him to receive and welcome; yathā-vidhi-as it behooves; upasaṅgamya-going nearer; sarveṣām-for each and every one; mānam-honor and respects; ādadhe-offered.

Lord Kṛṣṇa, the Personality of Godhead, approached them and offered due honor and respect to each and every one of the friends, relatives, citizens and all others who came to receive and welcome Him.

The Supreme Lord Personality of Godhead is neither impersonal nor an inert object unable to reciprocate the feelings of His devotees. Here the word yathā-vidhi, or "just as it behooves" is significant. He reciprocates "just as it behooves" with His different types of admirers and devotees. Of course, the pure devotees are of one type only because they have no other object for service but the Lord, and therefore the Lord also reciprocates with such pure devotees just as it behooves, namely, He is always attentive to all the matters of His pure devotees. There are others who designate Him as impersonal, and so the Lord also does not take any personal interest. He satisfies everyone in terms of one's development of spiritual consciousness, and a sample of such reciprocation is exhibited here with His different welcomers.

TEXT 22

prahvābhivādanāśleṣa-

kara-sparśa-smitekṣaṇaiḥ

āśvāsya cāśvapākebhyo

varaiś cābhimatair vibhuḥ

SYNONYMS

prahvā-by bowing His head; abhivādana-by greeting with words; āśleṣa-embracing; kara-sparśa-shaking hands; smita-īkṣaṇaiḥ-by a glancing smile; āśvāsya-by encouragement; ca-and; āśvapākebhyaḥ-down to the lowest rank of dog-eaters; varaiḥ-by benedictions; ca-also; abhimataiḥ-as desired by; vibhuḥ-the Almighty.

The Almighty Lord greeted everyone present by bowing His head, exchanging greetings, embracing, shaking hands, looking and smiling, giving assurances and awarding benedictions, even to the lowest in rank.

To receive the Lord Śrī Kṛṣṇa there were all grades of population, beginning from Vasudeva, Ugrasena and Gargamuni-the father, grandfather and teacher-down to the prostitutes and caṇḍālas, who are accustomed to eat dogs. And every one of them was properly greeted by the Lord in terms of rank and position. As pure living entities, all are the separated parts and parcels of the Lord, and thus no one is alien by His eternal relation. Such pure living entities are graded differently in terms of contamination of the modes of material nature, but the Lord is equally affectionate to all His parts and parcels, despite material gradation. He descends only to recall these materialistic living beings back to His kingdom, and intelligent persons take advantage of this facility offered by the Personality of Godhead to all living beings. No one is rejected by the Lord from the kingdom of God, and it remains with the living being to accept this or not.

TEXT 23

svayaṁ ca gurubhir vipraiḥ

sadāraiḥ sthavirair api

āśīrbhir yujyamāno 'nyair

vandibhiś cāviśat puram

SYNONYMS

svayam-Himself; ca-also; gurubhiḥ-by elderly relatives; vipraiḥ-by the brāhmaṇas; sadāraiḥ-with their wives; sthaviraiḥ-invalid; api-also; āśīrbhiḥ-by the blessing of; yujyamānaḥ-being praised by; anyaiḥ-by others; vandibhiḥ-admirers; ca-and; aviśat-entered; puram-the city.

Then the Lord personally entered the city accompanied by elderly relatives and invalid brāhmaṇas with their wives, all offering benedictions and singing the glories of the Lord. Others also praised the glories of the Lord.

The brāhmaṇas in society were never attentive to banking money for future retired life. When they were old invalids, they used to approach the assembly of the kings, and simply by praising the glorious deeds performed by the kings, along with their wives, they would be provided with all necessities of life. Such brāhmaṇas were not, so to speak, flatterers of the kings, but the kings were actually glorified by their actions, and they were sincerely still more encouraged in pious acts by such brāhmaṇas in a dignified way. Lord Śrī Kṛṣṇa is worthy of all glories, and the praying brāhmaṇas and others were glorified themselves by chanting the glories of the Lord.

TEXT 24

rāja-mārgaṁ gate kṛṣṇe

dvārakāyāḥ kula-striyaḥ

harmyāṇy āruruhur vipra

tad-īkṣaṇa-mahotsavāḥ

SYNONYMS

rāja-mārgam-the public roads; gate-while passing over; kṛṣṇe-by Lord Kṛṣṇa; dvārakāyāḥ-of the city of Dvārakā; kula-striyaḥ-ladies of the respectable families; harmyāṇi-on the palaces; āruruhuḥ-got up; vipra-O brāhmaṇas; tat-īkṣaṇa-just to look upon Him (Kṛṣṇa); mahā-utsavāḥ-accepted as the greatest festival.

When Lord Kṛṣṇa passed over the public roads, all the ladies from the respectable families of Dvārakā went up to the roofs of their palaces just to have a look at the Lord. They considered this to be the greatest festival.

To have a look at the Lord is a great festive occasion undoubtedly, as it was considered by the metropolitan ladies of Dvārakā. This is still followed by the devout ladies of India. Especially during the days of the Jhulana and Janmāṣṭamī ceremonies, the ladies of India still throng up in the greatest number at the temple of the Lord, where His transcendental eternal form is worshiped. The transcendental form of the Lord installed in a temple is not different from the Lord personally. Such a form of the Lord is called arca-vigraha, or arcā incarnation, and is expanded by the Lord by His internal potency just to facilitate the devotional service of His innumerable devotees who are in the material world. The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood and stone but actually there is no material contamination. The Lord being kaivalya (one alone), there is no matter in Him. He is one without a second, and therefore the Almighty Lord can appear in any form without being contaminated by the material conception. Therefore, festivities in the temple of the Lord, as held generally, are like festivals performed during the manifestive days of the Lord of Dvārakā, about five thousand years ago. The authorized ācāryas, who know the science perfectly, install such temples of the Lord under regulative principles just to offer facilities to the common man, but persons who are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.

It appears from the verse that the inhabitants of Dvārakā were all owners of big palaces. This indicates the prosperity of the city. The ladies got up on the roofs just to have a look at the procession and the Lord. The ladies did not mix with the crowd on the street, and thus their respectability was perfectly observed. There was no artificial equality with the man. Female respectability is preserved more elegantly by keeping the woman separate from the man. The sexes should not mix unrestrictedly.

TEXT 25

nityaṁ nirīkṣamāṇānāṁ

yad api dvārakaukasām

na vitṛpyanti hi dṛśaḥ

śriyo dhāmāṅgam acyutam

SYNONYMS

nityam-regularly, always; nirīkṣamāṇānām-of those who look at Him; yat-although; api-in spite of; dvārakā-okasām-the inhabitants of Dvārakā; na-never; vitṛpyanti-satisfied; hi-exactly; dṛśaḥ-sight; śriyaḥ-beauties; dhāma-aṅgam-the bodily reservoir; acyutam-the infallible.

The inhabitants of Dvārakā were regularly accustomed to look upon the reservoir of all beauty, the infallible Lord, yet they were never satiated.

When the ladies of the city of Dvārakā got up on the roofs of their palaces, they never thought that they had previously many times seen the beautiful body of the infallible Lord. This indicates that they had no satiation in desiring to see the Lord. Anything material seen for a number of times ultimately becomes unattractive by the law of satiation. The law of satiation acts materially, but there is no scope for it in the spiritual realm. The word infallible is significant here, because although the Lord has mercifully descended on earth, He is still infallible. The living entities are fallible because when they come in contact with the material world they lack their spiritual identity, and thus the body materially obtained becomes subjected to birth, growth, transformation, situation, deterioration and annihilation under the laws of nature. The Lord's body is not like that. He descends as He is and is never under the laws of the material modes. His body is the source of everything that be, the reservoir of all beauties beyond our experience. No one, therefore, is satiated by seeing the transcendental body of the Lord because there are always manifestations of newer and newer beauties. The transcendental name, form, qualities, entourage, etc., are all spiritual manifestations, and there is no satiation in chanting the holy name of the Lord, there is no satiation in discussing the qualities of the Lord, and there is no limitation of the entourage of the Lord. He is the source of all and is limitless.

TEXT 26

śriyo nivāso yasyoraḥ

pāna-pātraṁ mukhaṁ dṛśām

bāhavo loka-pālānāṁ

sāraṅgāṇāṁ padāmbujam

SYNONYMS

śriyaḥ-of the goddess of fortune; nivāsaḥ-residential place; yasya-one whose; uraḥ-chest; pāna-pātram-the drinking pot; mukham-face; dṛśām-of eyes; bāhavaḥ-the arms; loka-pālānām-of the administrative demigods; sāraṅgāṇām-of the devotees who talk and sing of the essence or substance; pada-ambujam-the lotus feet.

The Lord's chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship.

There are different classes of human beings, all seeking different enjoyments from different objects. There are persons who are seeking after the favor of the goddess of fortune, and for them the Vedic literatures give information that the Lord is always served with all reverence by thousands and thousands of goddesses of fortune at the cintāmaṇi-dhāma,
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)* the transcendental abode of the Lord where the trees are all desire trees and the buildings are made of touchstone. The Lord Govinda is engaged there in herding the surabhi cows as His natural occupation. These goddesses of fortune can be seen automatically if we are attracted by the bodily features of the Lord. The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty. What they call beautiful nature is but His smile, and what they call the sweet songs of the birds are but specimens of the whispering voice of the Lord. There are administrative demigods in charge of departmental service of cosmic management, and there are tiny administrative gods in the state service. They are always afraid of other competitors, but if they take shelter of the arms of the Lord, the Lord can protect them always from the attacks of enemies. A faithful servant of the Lord engaged in the service of administration is the ideal executive head and can well protect the interest of the people in general. Other so-called administrators are symbols of anachronisms leading to the acute distress of the people who are governed by them. The administrators can remain safely under the protection of the arms of the Lord. The essence of everything is the Supreme Lord: He is called the sāram. And those who sing and talk about Him are called the sāraṅgas, or the pure devotees. The pure devotees are always hankering after the lotus feet of the Lord. The lotus has a kind of honey which is transcendentally relished by the devotees. They are like the bees who are always after the honey. Śrīla Rūpa Gosvāmī, the great devotee ācārya of the Gauḍīya-Vaiṣṇava-sampradāya, has sung a song about this lotus honey, comparing himself to the bee: "O my Lord Kṛṣṇa, I beg to offer my prayers unto You. My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahmā do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Mādhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service." The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.

TEXT 27

sitātapatra-vyajanair upaskṛtaḥ

prasūna-varṣair abhivarṣitaḥ pathi

piśaṅga-vāsā vana-mālayā babhau

ghano yathārkoḍupa-cāpa-vaidyutaiḥ

SYNONYMS

sita-ātapatra-white umbrella; vyajanaiḥ-with a cāmara fan; upaskṛtaḥ-being served by; prasūna-flowers; varṣaiḥ-by the showers; abhivarṣitaḥ-thus being covered; pathi-on the road; piśaṅga-vāsāḥ-by the yellow garments; vana-mālayā-by the flower garlands; babhau-thus it became; ghanaḥ-cloud; yathā-as if; arka-the sun; uḍupa-the moon; cāpa-the rainbow; vaidyutaiḥ-by the lightning.

As the Lord passed along the public road of Dvārakā, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.

The sun, moon, rainbow and lightning do not appear in the sky simultaneously. When there is sun, the moonlight becomes insignificant, and if there are clouds and a rainbow, there is no manifestation of lightning. The Lord's bodily hue is just like a new monsoon cloud. He is compared herein to the cloud. The white umbrella over His head is compared to the sun. The movement of the bunch-hair fan of flukes is compared to the moon. The showers of flowers are compared to the stars. His yellow garments are compared to the rainbow. So all these activities of the firmament, being impossible simultaneous factors, cannot be adjusted by comparison. The adjustment is possible only when we think of the inconceivable potency of the Lord. The Lord is all-powerful, and in His presence anything impossible can be made possible by His inconceivable energy. But the situation created at the time of His passing on the roads of Dvārakā was beautiful and could not be compared to anything besides the description of natural phenomena.

TEXT 28

praviṣṭas tu gṛhaṁ pitroḥ

pariṣvaktaḥ sva-mātṛbhiḥ

vavande śirasā sapta

devakī-pramukhā mudā

SYNONYMS

praviṣṭaḥ-after entering; tu-but; gṛham-houses; pitroḥ-of the father; pariṣvaktaḥ-embraced; sva-mātṛbhiḥ-by His own mothers; vavande-offered obeisances; śirasā-His head; sapta-seven; devakī-Devakī; pramukhā-headed by; mudā-gladly.

After entering the house of His father, He was embraced by the mothers present, and the Lord offered His obeisances unto them by placing His head at their feet. The mothers were headed by Devakī [His real mother].

It appears that Vasudeva, the father of Lord Kṛṣṇa, had completely separate residential quarters where he lived with his eighteen wives, out of whom Śrīmatī Devakī is the real mother of Lord Kṛṣṇa. But in spite of this, all other stepmothers were equally affectionate to Him, as will be evident from the following verse. Lord Kṛṣṇa also did not distinguish His real mother from His stepmothers, and He equally offered His obeisances unto all the wives of Vasudeva present on the occasion. According to scriptures also, there are seven mothers: (1) the real mother, (2) the wife of the spiritual master, (3) the wife of a brāhmaṇa, (4) the wife of the king, (5) the cow, (6) the nurse, and (7) the earth. All of them are mothers. Even by this injunction of the śāstras, the stepmother, who is the wife of the father, is also as good as the mother because the father is also one of the spiritual masters. Lord Kṛṣṇa, the Lord of the universe, plays the part of an ideal son just to teach others how to treat their stepmothers.

TEXT 29

tāḥ putram aṅkam āropya

sneha-snuta-payodharāḥ

harṣa-vihvalitātmānaḥ

siṣicur netrajair jalaiḥ

SYNONYMS

tāḥ-all of them; putram-the son; aṅkam-the lap; āropya-having placed on; sneha-snuta-moistened by affection; payodharāḥ-breasts filled up; harṣa-delight; vihvalita-ātmānaḥ-overwhelmed by; siṣicuḥ-wet; netrajaiḥ-from the eyes; jalaiḥ-water.

The mothers, after embracing their son, sat Him on their laps. Due to pure affection, milk sprang from their breasts. They were overwhelmed with delight, and the tears from their eyes wetted the Lord.

When Lord Kṛṣṇa was at Vṛndāvana even the cows would become moistened by affection towards Him, and He would draw milk from the nipples of every affectionate living being, so what to speak of the stepmothers who were already as good as His own mother.

TEXT 30

athāviśat sva-bhavanaṁ

sarva-kāmam anuttamam

prāsādā yatra patnīnāṁ

sahasrāṇi ca ṣoḍaśa

SYNONYMS

atha-thereafter; aviśat-entered; sva-bhavanam-personal palaces; sarva-all; kāmam-desires; anuttamam-perfect to the fullest extent; prāsādāḥ-palaces; yatra-where; patnīnām-of the wives numbering; sahasrāṇi-thousands; ca-over and above; ṣoḍaśa-sixteen.

Thereafter, the Lord entered His palaces, which were perfect to the fullest extent. His wives lived in them, and they numbered over sixteen thousand.

Lord Kṛṣṇa had 16,108 wives, and for each and every one of them there was a fully equipped palace complete with necessary compounds and gardens. Full description of these palaces is given in the Tenth Canto. All the palaces were made of the best marble stone. They were illuminated by jewels and decorated by curtains and carpets of velvet and silk, nicely bedecked and embroidered with gold lace. The Personality of Godhead means one who is full with all power, all energy, all opulences, all beauties, all knowledge and all renunciation. Therefore, in the palaces of the Lord there was nothing wanting for fulfilling all desires of the Lord. The Lord is unlimited, and therefore His desires are also unlimited, and the supply is also unlimited. Everything being unlimited, it is concisely described here as sama-kāmam, or full with all desirable equipment.

TEXT 31

patnyaḥ patiṁ proṣya gṛhānupāgataṁ

vilokya sañjāta-mano-mahotsavāḥ

uttasthur ārāt sahasāsanāśayāt

sākaṁ vratair vrīḍita-locanānanāḥ

SYNONYMS

patnyaḥ-the ladies (wives of Lord Śrī Kṛṣṇa); patim-husband; proṣya-who was away from home; gṛha-anupāgatam-now returned home; vilokya-thus seeing; sañjāta-having developed; manaḥ-mahā-utsavāḥ-a sense of joyful ceremony within the mind; uttasthuḥ-got up; ārāt-from a distance; sahasā-all of a sudden; āsanā-from the seats; āśayāt-from the state of meditation; sākam-along with; vrataiḥ-the vow; vrīḍita-looking coyly; locana-eyes; ānanāḥ-with such faces.

The queens of Lord Śrī Kṛṣṇa rejoiced within their minds to see their husband home after a long period abroad. The queens got up at once from their seats and meditations. As was socially customary, they covered their faces shyly and looked about coyly.

As mentioned above, the Lord entered His home palaces occupied by 16,108 queens. This means that the Lord at once expanded Himself in as many plenary expansions as there were queens and palaces and entered in each and every one of them simultaneously and separately. Here is another manifestation of the feature of His internal potency. He can expand Himself in as many forms of spiritual identity as He desires, even though He is one without a second. It is confirmed by the Śruti-mantra that the Absolute is one alone, and yet He becomes many as soon as He so desires. These manifold expansions of the Supreme Lord are manifested as plenary and separated portions. The separated portions are representations of His energy, and the plenary portions are manifestations of His Personality. Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency. One should know, therefore, that the Lord is never on the level of the living beings, who are but expansions of His marginal potency, and one should never equalize the potent and the potency, although there is very little difference of quality between the potent and the potency. The queens were also expansions of His internal potency, and thus the potent and potencies are perpetually exchanging transcendental pleasures, known as pastimes of the Lord. One should not, therefore, become astonished to learn that the Lord married so many wives. On the contrary, one should affirm that even if the Lord marries sixteen thousand million wives, He is not completely manifesting His unlimited and inexhaustible potency. He married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being, however powerful he may be. No one, therefore, is either equal to or greater than the Lord. The Lord is always great in all respects. "God is great" is eternal truth.

Therefore, as soon as the queens saw from a distance their husband, who was away from home for long periods due to the Battle of Kurukṣetra, they all arose from the slumber of meditation and prepared to receive their most beloved. According to Yājñavalkya's religious injunctions, a woman whose husband is away from home should not take part in any social functions, should not decorate her body, should not laugh and should not go to any relative's house in any circumstance. This is the vow of the ladies whose husbands are away from home. At the same time, it is also enjoined that a wife should never present herself before the husband in an unclean state. She must decorate herself with ornaments and good dress and should always be present before the husband in a happy and joyous mood. The queens of Lord Kṛṣṇa were all in meditation, thinking of the Lord's absence, and were always meditating upon Him. The Lord's devotees cannot live for a moment without meditating on the Lord, and what to speak of the queens, who were all goddesses of fortune incarnated as queens in the pastimes of the Lord at Dvārakā. They can never be separated from the Lord, either by presence or by trance. The gopīs at Vṛndāvana could not forget the Lord when the Lord was away in the forest cow herding. When the Lord boy Kṛṣṇa was absent from the village, the gopīs at home used to worry about Him traversing the rough ground with His soft lotus feet. By thinking thus, they were sometimes overwhelmed in trance and mortified in the heart. Such is the condition of the pure associates of the Lord. They are always in trance, and so the queens also were in trance during the absence of the Lord. Presently, having seen the Lord from a distance, they at once gave up all their engagements, including the vows of women as described above. According to Śrī Viśvanātha Carkavartī Ṭhākura, there was a regular psychological reaction on the occasion. First of all, rising from their seats, although they wanted to see their husband, they were deterred because of feminine shyness. But due to strong ecstasy, they overcame that stage of weakness and became caught up with the idea of embracing the Lord, and this thought factually made them unconscious of their surrounding environment. This prime state of ecstasy annihilated all other formalities and social conventions, and thus they escaped all stumbling blocks on the path of meeting the Lord. And that is the perfect stage of meeting the Lord of the soul, Śrī Kṛṣṇa.

TEXT 32

tam ātmajair dṛṣṭibhir antarātmanā

duranta-bhāvāḥ parirebhire patim

niruddham apy āsravad ambu netrayor

vilajjatīnāṁ bhṛgu-varya vaiklavāt

SYNONYMS

tam-Him (the Lord); ātma-jaiḥ-by the sons; dṛṣṭibhiḥ-by the sight; antara-ātmanā-by the innermost part of the heart; duranta-bhāvāḥ-insuperable ecstasy; parirebhire-embraced; patim-husband; niruddham-choked up; api-in spite of; āsravat-tears; ambu-like drops of water; netrayoḥ-from the eyes; vilajjatīnām-of those situated in shyness; bhṛgu-varya-O chief of the Bhṛgus; vaiklavāt-inadvertently.

The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.

Although due to feminine shyness there were many hindrances to embracing the dear husband, Lord Śrī Kṛṣṇa, the queens performed that act by seeing Him, by putting Him in the cores of their hearts, and by sending their sons to embrace Him. Still, the act remained unfinished, and tears rolled down their cheeks despite all endeavors to check them. One indirectly embraces the husband by sending the son to embrace him because the son is developed as part of the mother's body. The embrace of the son is not exactly the embrace of husband and wife from the sexual point of view, but the embrace is satisfaction from the affectionate point of view. The embrace of the eyes is more effective in the conjugal relation, and thus according to Śrīla Jīva Gosvāmī there is nothing wrong in such an exchange of feeling between husband and wife.

TEXT 33

yadyapy asau pārśva-gato raho-gatas

tathāpi tasyāṅghri-yugaṁ navaṁ navam

pade pade kā virameta tat-padāc

calāpi yac chrīr na jahāti karhicit

SYNONYMS

yadi-although; api-certainly; asau-He (Lord Śrī Kṛṣṇa); pārśva-gataḥ-just by the side; rahaḥ-gataḥ-exclusively alone; tathāpi-still; tasya-His; aṅghri-yugam-the feet of the Lord; navam navam-newer and newer; pade-step; pade-in every step; kā-who; virameta-can be detached from; tat-padāt-from His feet; calāpi-moving; yat-whom; śrīḥ-the goddess of fortune; na-never; jahāti-quits; karhicit-at any time.

Although Lord Sri Kṛṣṇa was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord's feet. So what woman can be detached from those feet, having once taken shelter of them?

Conditioned living beings are always after the favor of the goddess of fortune, although by nature she is moving from one place to another. In the material world no one is permanently fortunate, however clever one may be. There have been so many big empires in different parts of the world, there have been so many powerful kings all over the world, and there have been so many fortunate men, but all of them have been liquidated gradually. This is the law of material nature. But spiritually it is different. According to Brahma-saṁhitā, the Lord is served very respectfully by hundreds and thousands of goddesses of fortune. They are always in a lonely place also with the Lord. But still the association of the Lord is so inspiringly newer and newer that they cannot quit the Lord for a moment, even though they are by nature very restless and are moving about. The spiritual relation with the Lord is so enlivening and resourceful that no one can leave the company of the Lord, once having taken shelter of Him.

The living beings are by constitution feminine by nature. The male or enjoyer is the Lord, and all manifestations of His different potencies are feminine by nature. In the Bhagavad-gītā, the living beings are designated as parā-prakṛti, or the superior potency. The material elements are aparā-prakṛti, or inferior potency. Such potencies are always employed for the satisfaction of the employer, or the enjoyer. The supreme enjoyer is the Lord Himself, as stated in the Bhagavad-gītā (5.29). The potencies, therefore, when engaged directly in the service of the Lord, revive the natural color, and thus there is no disparity in the relation of the potent and potency.

Generally people engaged in service are always seeking some post under the government or the supreme enjoyer of the state. Since the Lord is the supreme enjoyer of everything in or outside the universe, it is happiness to be employed by Him. Once engaged in the supreme governmental service of the Lord, no living being wishes to be relieved from the engagement. The highest perfection of human life is to seek some employment under the Lord's supreme service. That will make one extremely happy. One need not seek the moving goddess of fortune without the relation of the Lord.

TEXT 34

evaṁ nṛpāṇāṁ kṣiti-bhāra-janmanām

akṣauhiṇībhiḥ parivṛtta-tejasām

vidhāya vairaṁ śvasano yathānalaṁ

mitho vadhenoparato nirāyudhaḥ

SYNONYMS

evam-thus; nṛpāṇām-of the kings or administrators; kṣiti-bhāra-the burden of the earth; janmanām-born in that way; akṣauhiṇībhiḥ-empowered by a military strength of horses, elephants, chariots and infantry; parivṛtta-being puffed up by such surroundings; tejasām-prowess; vidhāya-having created; vairam-hostility; śvasanaḥ-interaction of the wind and the pipe plants; yathā-as it is; analam-fire; mithaḥ-with one another; vadhena-by killing them; uparataḥ-relieved; nirāyudhaḥ-by Himself without being a party to such fighting.

The Lord was pacified after killing those kings who were burdensome to the earth. They were puffed up with their military strength, their horses, elephants, chariots, infantry, etc. He Himself was not a party in the fight. He simply created hostility between the powerful administrators, and they fought amongst themselves. He was like the wind which causes friction between bamboos and so sparks a fire.

As stated above, the living beings are not factual enjoyers of things which are manifested as God's creation. The Lord is the genuine proprietor and enjoyer of everything manifested in His creation. Unfortunately, influenced by the deluding energy, the living being becomes a false enjoyer under the dictation of the modes of nature. Puffed up by such a false sense of becoming God, the deluded living being increases his material strength by so many activities and thus becomes the burden of the earth, so much so that the earth becomes completely uninhabitable by the sane. This state of affairs is called dharmasya glāṇi, or misuse of the energy of the human being. When such misuse of human energy is prominent, the saner living beings become perturbed by the awkward situation created by the vicious administrators, who are simply burdens of the earth, and the Lord appears by His internal potency just to save the saner section of humanity and to alleviate the burden due to the earthly administrators in different parts of the world. He does not favor either of the unwanted administrators, but by His potential power He creates hostility between such unwanted administrators, as the air creates fire in the forest by the friction of the bamboos. The fire in the forest takes place automatically by the force of the air, and similarly the hostility between different groups of politicians takes place by the unseen design of the Lord. The unwanted administrators, puffed up by false power and military strength, thus become engaged in fighting amongst themselves over ideological conflicts and so exhaust themselves of all powers. The history of the world reflects this factual will of the Lord, and it will continue to be enacted until the living beings are attached to the service of the Lord. In the Bhagavad-gītā this fact is very vividly described (Bg. 7.14). It is said, "The deluding energy is My potency, and thus it is not possible for the dependent living beings to supersede the strength of the material modes. But those who take shelter in Me [the Personality of Godhead Śrī Kṛṣṇa] can cross over the gigantic ocean of material energy." This means that no one can establish peace and prosperity in the world by fruitive activities or by speculative philosophy or ideology. The only way is to surrender unto the Supreme Lord and thus become free from the illusion of the deluding energy.

Unfortunately persons who are engaged in destructive work are unable to surrender to the Personality of Godhead. They are all fools of the first order; they are the lowest of the human species of life; they are robbed of their knowledge, although apparently they seem to be academically educated. They are all of the demoniac mentality, always challenging the supreme power of the Lord. Those who are very materialistic, always hankering after material power and strength, are undoubtedly fools of the first order because they have no information of the living energy, and being ignorant of that supreme spiritual science, they are absorbed in material science, which ends with the end of the material body. They are the lowest of human beings because the human life is especially meant for reestablishing the lost relation with the Lord, and they miss this opportunity by being engaged in material activities. They are robbed of their knowledge because even after prolonged speculation they cannot reach to the stage of knowing the Personality of Godhead, the summum bonum of everything. And all of them are men of demoniac principle, and they suffer the consequences, as did such materialistic heroes as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and others.

TEXT 35

sa eṣa nara-loke 'sminn

avatīrṇaḥ sva-māyayā

reme strī-ratna-kūṭastho

bhagavān prākṛto yathā

SYNONYMS

saḥ-He (the Supreme Personality of Godhead); eṣaḥ-all these; nara-loke-on this planet of human beings; asmin-on this; avatīrṇaḥ-having appeared; sva-personal, internal; māyayā-causeless mercy; reme-enjoyed; strī-ratna-woman who is competent to become a wife of the Lord; kūṭasthaḥ-among; bhagavān-the Personality of Godhead; prākṛtaḥ-mundane; yathā-as if it were.

That Supreme Personality of Godhead Śrī Kṛṣṇa, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs.

The Lord married and lived like a householder. This is certainly like a mundane affair, but when we learn that He married 16,108 wives and lived with them separately in each and every palace, certainly it is not mundane. Therefore, the Lord, living as a householder amongst His competent wives, is never mundane, and His behavior with them is never to be understood as mundane sex relation. The women who became the wives of the Lord are certainly not ordinary women, because to get the Lord as one's husband is the result of many, many millions of births' tapasya (austerity). When the Lord appears on different lokas, or planets, or on this planet of human beings, He displays His transcendental pastimes just to attract the conditioned souls to become His eternal servitors, friends, parents and lovers respectively in the transcendental world, where the Lord eternally reciprocates such exchanges of service. Service is pervertedly represented in the material world and broken untimely, resulting in sad experience. The illusioned living being conditioned by material nature cannot understand out of ignorance that all our relations here in the mundane world are temporary and full of inebrieties. Such relations cannot help us be happy perpetually, but if the same relation is established with the Lord, then we are transferred to the transcendental world after leaving this material body and become eternally related with Him in the relation we desire. The women amongst whom He lived as their husband are not, therefore, women of this mundane world, but are eternally related with Him as transcendental wives, a position which they attained by perfection of devotional service. That is their competency. The Lord is paraṁ brahma, or the Supreme Personality of Godhead. Conditioned souls seek after perpetual happiness in all places-not only on this earth but also on other planets throughout the universe-because constitutionally a spiritual spark, as he is, can travel to any part of God's creation. But being conditioned by the material modes, he tries to travel in space by spacecraft and so fails to reach his destination. The law of gravitation is binding upon him like the shackles of a prisoner. By other processes he can reach anywhere, but even if he reaches the highest planet, he cannot attain that perpetual happiness for which he is searching life after life. When he comes to his senses, however, he seeks after Brahman happiness, knowing it for certain that unlimited happiness, which he is seeking, is never attainable in the material world. As such, the Supreme Being, Parabrahman, certainly does not seek His happiness anywhere in the material world. Nor can His paraphernalia of happiness be found in the material world. He is not impersonal. Because He is the leader and Supreme Being amongst innumerable living beings, He cannot be impersonal. He is exactly like us, and He has all the propensities of an individual living being in fullness. He marries exactly like us, but His marriage is neither mundane nor limited by our experience in the conditioned state. His wives, therefore, appear like mundane women, but factually they are all transcendental liberated souls, perfect manifestations of internal energy.

TEXT 36

uddāma-bhāva-piśunāmala-valgu-hāsa-

vrīḍāvaloka-nihato madano 'pi yāsām

sammuhya cāpam ajahāt pramadottamās tā

yasyendriyaṁ vimathituṁ kuhakair na śekuḥ

SYNONYMS

uddāma-very grave; bhāva-expression; piśuna-exciting; amala-spotless; valgu-hāsa-beautiful smiling; vrīḍa-corner of the eye; avaloka-looking; nihataḥ-conquered; madanaḥ-Cupid (or amadana-the greatly tolerant Śiva); api-also; yāsām-whose; sammuhya-being overpowered by; cāpam-bows; ajahāt-gave up; pramada-woman, who maddens; uttamāḥ-of high grade; tā-all; yasya-whose; indriyam-senses; vimathitum-to perturb; kuhakaiḥ-by magical feats; na-never; śekuḥ-was able.

Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Śiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord.

The path of salvation or the path going back to Godhead always forbids the association of women, and the complete sanātana-dharma or varṇāśrama-dharma scheme forbids or restricts association with women. How, then, can one be accepted as the Supreme Personality of Godhead who is addicted to more than sixteen thousand wives? This question may be relevantly raised by inquisitive persons really anxious to know about the transcendental nature of the Supreme Lord. And to answer such questions, the sages at Naimiṣāraṇya have discussed the transcendental character of the Lord in this and in following verses. It is clear herein that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Śiva could not conquer the senses of the Lord. Cupid's business is to invoke mundane lust. The whole universe is moving being agitated by Cupid's arrow. The activities of the world are being carried on by the central attraction of male and female. A male is searching after a mate to his liking, and the female is looking after a suitable male. That is the way of material stimulus. And as soon as a male is combined with a female, the material bondage of the living being is at once tightly interlocked by sex relation, and as a result of this, both the male's and female's attraction for sweet home, motherland, bodily offspring, society and friendship and accumulation of wealth becomes the illusory field of activities, and thus a false but indefatigable attraction for the temporary material existence, which is full of miseries, is manifest. Those who are, therefore, on the path of salvation for going back home back to Godhead, are especially advised by all scriptural instruction to become free from such paraphernalia of material attraction. And that is possible only by the association of the devotees of the Lord, who are called the mahātmās. Cupid throws his arrow upon the living beings to make them mad after the opposite sex, whether the party is actually beautiful or not. Cupid's provocations are going on, even among beastly societies who are all ugly-looking in the estimation of the civilized nations. Thus Cupid's influence is exerted even amongst the ugliest forms, and what to speak of the most perfect beauties. Lord Śiva, who is considered to be most tolerant, was also struck by Cupid's arrow because he also became mad after the Mohinī incarnation of the Lord and acknowledged himself to be defeated. Cupid, however, was himself captivated by the grave and exciting dealings of the goddesses of fortune, and he voluntarily gave up his bow and arrow in a spirit of frustration. Such was the beauty and attraction of the queens of Lord Kṛṣṇa. Yet they could not disturb the transcendental senses of the Lord. This is because the Lord is all-perfect ātmārāma, or self-sufficient. He does not require anyone's extraneous help for His personal satisfaction. Therefore, the queens could not satisfy the Lord by their feminine attractiveness, but they satisfied Him by their sincere affection and service. Only by unalloyed transcendental loving service could they satisfy the Lord, and the Lord was pleased to treat them as wives in reciprocation. Thus being satisfied by their unalloyed service only, the Lord reciprocated the service just like a devout husband. Otherwise He had no business becoming the husband of so many wives. He is the husband of everyone, but to one who accepts Him as such, He reciprocates. This unalloyed affection for the Lord is never to be compared to mundane lust. It is purely transcendental. And the grave dealings, which the queens displayed in natural feminine ways, were also transcendental because the feelings were expressed out of transcendental ecstasy. It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.

TEXT 37

tam ayaṁ manyate loko

hy asaṅgam api saṅginam

ātmaupamyena manujaṁ

vyāpṛṇvānaṁ yato 'budhaḥ

SYNONYMS

tam-unto Lord Kṛṣṇa; ayam-all these (common men); manyate-do speculate within the mind; lokaḥ-the conditioned souls; hi-certainly; asaṅgam-unattached; api-in spite of; saṅginam-affected; ātma-self; aupamyena-by comparison with the self; manujam-ordinary man; vyāpṛṇvānam-being engaged in; yataḥ-because; abudhaḥ-foolish because of ignorance.

The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached.

The word abudhaḥ is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda. The Supreme Lord Śrī Kṛṣṇa is the original primeval Personality of Godhead, and when He was personally present before the eyes of everyone, He displayed full-fledged divine potency in every field of activities. As we have already explained in the first verse of Śrīmad-Bhāgavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity. Only the foolish mundaners misunderstand Him, unaware of His eternal form of knowledge and bliss, which is confirmed in the Bhagavad-gītā and Upaniṣads. His different potencies work in a perfect plan of natural sequence, and doing everything by the agency of His different potencies, He remains eternally the supreme independent. When He descends on the material world by His causeless mercy to different living beings, He does so by His own potency. He is not subject to any condition of the material modes of nature, and He descends as He is originally. The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all. Such a conception is also the product of conditioned life because they cannot go beyond their own personal capacity. Therefore, one who considers the Lord on the level of one's limited potency is only a common man. Such a man cannot be convinced that the Personality of Godhead is always unaffected by the modes of material nature. He cannot understand that the sun is always unaffected by infectious matter. The mental speculators compare everything from the standpoint of experimental knowledge of their own selves. Thus when the Lord is found to act like an ordinary person in matrimonial bondage, they consider Him to be like one of them, without considering that the Lord can at once marry sixteen thousand wives or more. Due to a poor fund of knowledge they accept one side of the picture while disbelieving the other. This means that due to ignorance only they always think of Lord Kṛṣṇa as like themselves and make their own conclusions, which are absurd and unauthentic from the version of the Śrīmad-Bhāgavatam.

TEXT 38

etad īśanam īśasya

prakṛti-stho 'pi tad-guṇaiḥ

na yujyate sadātma-sthair

yathā buddhis tad-āśrayā

SYNONYMS

etat-this; īśanam-divinity; īśasya-of the Personality of Godhead; prakṛti-sthaḥ-being in contact with material nature; api-in spite of; tat-guṇaiḥ-by the qualities; na-never; yujyate-is affected; sadā ātma-sthaiḥ-by those who are situated in eternity; yathā-as is; buddhiḥ-intelligence; tat-the Lord; āśrayā-those who are under the shelter of.

This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.

In the Vedas and Vedic literatures (Śruti and Smṛti) it is affirmed that in the Divinity there is nothing material. He is transcendental (nirguṇa) only, the supreme cognizant. Hari, or the Personality of Godhead, is the supreme transcendental person situated beyond the range of material affection. These statements are also confirmed even by Ācārya Śaṅkara. One may argue that His relation with the goddesses of fortune may be transcendental, but what about His relation with the Yadu dynasty, being born in that family, or His killing the nonbelievers like Jarāsandha and other asuras directly in contact with the modes of material nature. The answer is that the divinity of the Personality of Godhead is never in contact with the qualities of material nature in any circumstances. Actually He is in contact with such qualities because He is the ultimate source of everything, yet He is above the actions of such qualities. He is known, therefore, as Yogeśvara, or the master of mystic power, or in other words the all-powerful. Even His learned devotees are not affected by the influence of the material modes. The great six Gosvāmīs of Vṛndāvana all came from greatly rich and aristocratic families, but when they adopted the life of mendicants at Vṛndāvana, superficially they appeared to be in wretched conditions of life, but factually they were the richest of all in spiritual values. Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature. Similarly, some of them are engaged in worldly dealings, yet are unaffected. Unless these neutralities of life are there, one cannot be considered situated in transcendence. The Divinity and His associates are on the same transcendental plane, and their glories are always sanctified by the action of yogamāyā, or the internal potency of the Lord. The devotees of the Lord are always transcendental, even if they are sometimes found to have fallen in their behavior. The Lord emphatically declares in the Bhagavad-gītā (9.30) that even if an unalloyed devotee is found to be fallen due to a previous material contamination, he is nevertheless to be accepted as fully transcendental because of his being engaged cent percent in the devotional service of the Lord. The Lord protects him always because of his rendering service unto Him, and the fallen conditions are to be considered accidental and temporary. They will vanish in no time.

TEXT 39

taṁ menire 'balā mūḍhāḥ

straiṇaṁ cānuvrataṁ rahaḥ

apramāṇa-vido bhartur

īśvaraṁ matayo yathā

SYNONYMS

tam-unto Lord Śrī Kṛṣṇa; menire-took it for granted; abalāḥ-delicate; mūḍhāḥ-because of simplicity; straiṇam-one who is dominated by his wife; ca-also; anuvratam-follower; rahaḥ-lonely place; apramāṇa-vidaḥ-unaware of the extent of glories; bhartuḥ-of their husband; īśvaram-the supreme controller; matayaḥ-thesis; yathā-as it is.

The simple and delicate women truly thought that Lord Sri Kṛṣṇa, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller.

Even the transcendental wives of Lord Śrī Kṛṣṇa did not know completely the unfathomable glories of the Lord. This ignorance is not mundane because there is some action of the internal potency of the Lord in the exchange of feelings between Him and His eternal associates. The Lord exchanges transcendental relations in five ways, as proprietor, master, friend, son and lover, and in each of these pastimes He plays fully by the potency of yogamāyā, the internal potency. He plays exactly like an equal friend with the cowherd boys or even with friends like Arjuna. He plays exactly like a son in the presence of Yaśodāmātā, He plays exactly like a lover in the presence of the cowherd damsels, and He plays exactly like a husband in the presence of the queens of Dvārakā. Such devotees of the Lord never think of the Lord as the Supreme, but think of Him exactly as a common friend, a pet son, or a lover or husband very much dear to heart and soul. That is the relation between the Lord and His transcendental devotees, who act as His associates in the spiritual sky, where there are innumerable Vaikuṇṭha planets. When the Lord descends, He does so along with His entourage to display a complete picture of the transcendental world, where pure love and devotion for the Lord prevail without any mundane tinge of lording it over the creation of the Lord. Such devotees of the Lord are all liberated souls, perfect representations of the marginal or internal potency in complete negation of the influence of the external potency. The wives of Lord Kṛṣṇa were made to forget the immeasurable glories of the Lord by the internal potency so that there might not be any flaw of exchange, and they took it for granted that the Lord was a henpecked husband, always following them in lonely places. In other words, even the personal associates of the Lord do not know Him perfectly well, so what do the thesis writers or mental speculators know about the transcendental glories of the Lord? The mental speculators present different theses as to His becoming the causes of the creation, the ingredients of the creation, or the material and efficient cause of the creation, etc., but all this is but partial knowledge about the Lord. Factually they are as ignorant as the common man. The Lord can be known by the mercy of the Lord only, and by no other means. But since the dealings of the Lord with His wives are based on pure transcendental love and devotion, the wives are all on the transcendental plane without material contamination.

Thus end the Bhaktivedanta purports of the First Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa's Entrance into Dvārakā."

Chapter Twelve

Birth of Emperor Parīkṣit

TEXT 1

śaunaka uvāca

aśvatthāmnopasṛṣṭena

brahma-śīrṣṇoru-tejasā

uttarāyā hato garbha

īśenājīvitaḥ punaḥ

SYNONYMS

śaunakaḥ uvāca-the sage Śaunaka said; aśvatthāmna-of Aśvatthāmā (the son of Droṇa); upasṛṣṭena-by release of; brahma-śīrṣṇā-the invincible weapon, brahmāstra; uru-tejasā-by high temperature; uttarāyāḥ-of Uttarā (mother of Parīkṣit); hataḥ-being spoiled; garbhaḥ-womb; īśena-by the Supreme Lord; ājīvitaḥ-brought to life; punaḥ-again.

The sage Śaunaka said: The womb of Uttarā, mother of Mahārāja Parīkṣit, was spoiled by the dreadful and invincible brahmāstra weapon released by Aśvatthāmā. But Mahārāja Parīkṣit was saved by the Supreme Lord.

The sages assembled in the forest of Naimiṣāraṇya inquired from Sūta Gosvāmī about the birth of Mahārāja Parīkṣit, but in the course of the narration other topics like the release of the brahmāstra by the son of Droṇa, his punishment by Arjuna, Queen Kuntīdevī's prayers, the Pāṇḍavas' visit to the place where Bhīṣmadeva was lying, his prayers and thereafter the Lord's departure for Dvārakā were discussed. His arrival at Dvārakā and residing with the sixteen thousand queens, etc., were narrated. The sages were absorbed in hearing such descriptions, but now they wanted to turn to the original topic, and thus the inquiry was made by Śaunaka Ṛṣi. So the subject of the release of the brahmāstra weapon by Aśvatthāmā is renewed.

TEXT 2

tasya janma mahā-buddheḥ

karmāṇi ca mahātmanaḥ

nidhanaṁ ca yathaivāsīt

sa pretya gatavān yathā

SYNONYMS

tasya-his (of Mahārāja Parīkṣit); janma-birth; mahā-buddheḥ-of great intelligence; karmāṇi-activities; ca-also; mahā-ātmanaḥ-of the great devotee; nidhanam-demise; ca-also; yathā-as it was; eva-of course; āsīt-happened; saḥ-he; pretya-destination after death; gatavān-achieved; yathā-as it were.

How was the great emperor Parīkṣit, who was a highly intelligent and great devotee, born in that womb? How did his death take place, and what did he achieve after his death?

The king of Hastināpura (now Delhi) used to be the emperor of the world, at least till the time of the son of Emperor Parīkṣit. Mahārāja Parīkṣit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brāhmaṇa. Because the age of Kali began to act just after the assumption of power by Mahārāja Parīkṣit, the first sign of misgivings was exhibited in the cursing of such a greatly intelligent and devoted king as Mahārāja Parīkṣit. The king is the protector of the helpless citizens, and their welfare, peace and prosperity depend on him. Unfortunately, by the instigation of the fallen age of Kali, an unfortunate brāhmaṇa's son was employed to condemn the innocent Mahārāja Parīkṣit, and so the King had to prepare himself for death within seven days. Mahārāja Parīkṣit is especially famous as one who is protected by Viṣṇu, and when he was unduly cursed by a brāhmaṇa's son, he could have invoked the mercy of the Lord to save him, but he did not want to because he was a pure devotee. A pure devotee never asks the Lord for any undue favor. Mahārāja Parīkṣit knew that the curse of the brāhmaṇa's son upon him was unjustified, as everyone else knew, but he did not want to counteract it because he knew also that the age of Kali had begun and that the first symptom of the age, namely degradation of the highly talented brāhmaṇa community, had also begun. He did not want to interfere with the current of the time, but he prepared himself to meet death very cheerfully and very properly. Being fortunate, he got at least seven days to prepare himself to meet death, and so he properly utilized the time in the association of Śukadeva Gosvāmī, the great saint and devotee of the Lord.

TEXT 3

tad idaṁ śrotum icchāmo

gadituṁ yadi manyase

brūhi naḥ śraddadhānānāṁ

yasya jñānam adāc chukaḥ

SYNONYMS

tat-all; idam-this; śrotum-to hear; icchāmaḥ-all willing; gaditum-to narrate; yadi-if; manyase-you think; brūhi-please speak; naḥ-we; śraddadhānānām-who are very much respectful; yasya-whose; jñānam-transcendental knowledge; adāt-delivered; śukaḥ-Śrī Śukadeva Gosvāmī.

We all respectfully want to hear about him [Mahārāja Parīkṣit] to whom Śukadeva Gosvāmī imparted transcendental knowledge. Please speak on this matter.

Śukadeva Gosvāmī imparted transcendental knowledge to Mahārāja Parīkṣit during the remaining seven days of his life, and Mahārāja Parīkṣit heard him properly, just like an ardent student. The effect of such a bona fide hearing and chanting of Śrīmad-Bhāgavatam was equally shared by both the hearer and the chanter. Both of them were benefited. Out of the nine different transcendental means of devotional service to the Lord prescribed in the Bhāgavatam, either all of them, or some of them or even one of them are equally beneficial if properly discharged. Mahārāja Parīkṣit and Śukadeva Gosvāmī were serious performers of the first two important items, namely the process of chanting and the process of hearing, and therefore both of them were successful in their laudable attempt. Transcendental realization is attained by such serious hearing and chanting and not otherwise. There is a type of spiritual master and disciple much advertised in this age of Kali. It is said that the master injects spiritual force into the disciple by an electrical current generated by the master, and the disciple begins to feel the shock. He becomes unconscious, and the master weeps for his exhausting his store of so-called spiritual assets. Such bogus advertisement is going on in this age, and the poor common man is becoming the victim of such advertisement. We do not find such folk tales in the dealings of Śukadeva Gosvāmī and his great disciple Mahārāja Parīkṣit. The sage recited Śrīmad-Bhāgavatam in devotion, and the great King heard him properly. The King did not feel any shock of electrical current from the master, nor did he become unconscious while receiving knowledge from the master. One should not, therefore, become a victim of these unauthorized advertisements made by some bogus representative of Vedic knowledge. The sages of Naimiṣāraṇya were very respectful in hearing about Mahārāja Parīkṣit because of his receiving knowledge from Śukadeva Gosvāmī by means of ardent hearing. Ardent hearing from the bona fide master is the only way to receive transcendental knowledge, and there is no need for medical performances or occult mysticism for miraculous effects. The process is simple, but only the sincere party can achieve the desired result.

TEXT 4

sūta uvāca

apīpalad dharma-rājaḥ

pitṛvad rañjayan prajāḥ

niḥspṛhaḥ sarva-kāmebhyaḥ

kṛṣṇa-pādānusevayā

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; apīpalat-administered prosperity; dharma-rājaḥ-King Yudhiṣṭhira; pitṛ-vat-exactly like his father; rañjayan-pleasing; prajāḥ-all those who took birth; niḥspṛhaḥ-without personal ambition; sarva-all; kāmebhyaḥ-from sense gratification; kṛṣṇa-pāda-the lotus feet of Lord Śrī Kṛṣṇa; anusevayā-by dint of rendering continuous service.

Śrī Sūta Gosvāmī said: Emperor Yudhiṣṭhira administered generously to everyone during his reign. He was exactly like his father. He had no personal ambition and was freed from all sorts of sense gratification because of his continuous service unto the lotus feet of the Lord Śrī Kṛṣṇa.

As mentioned in our introduction, "There is a need for the science of Kṛṣṇa in human society for all the suffering humanity of the world, and we simply request the leading personalities of all nations to take to the science of Kṛṣṇa for their own good, for the good of society, and for the good of all the people of the world." So it is confirmed herein by the example of Mahārāja Yudhiṣṭhira, the personality of goodness. In India the people hanker after Rāma-rājya because the Personality of Godhead was the ideal king and all other kings or emperors in India controlled the destiny of the world for the prosperity of every living being who took birth on the earth. Herein the word prajāḥ is significant. The etymological import of the word is "that which is born." On the earth there are many species of life, from the aquatics up to the perfect human beings, and all are known as prajās. Lord Brahmā, the creator of this particular universe, is known as the prajāpati because he is the grandfather of all who have taken birth. Thus prajā is used in a broader sense than it is now used. The king represents all living beings, the aquatics, plants, trees, reptiles, birds, animals and man. Every one of them is a part and parcel of the Supreme Lord (Bg. 14.4), and the king, being the representative of the Supreme Lord, is duty-bound to give proper protection to every one of them. This is not the case with the presidents and dictators of this demoralized system of administration, where the lower animals are given no protection while the higher animals are given so-called protection. But this is a great science which can be learned only by one who knows the science of Kṛṣṇa. By knowing the science of Kṛṣṇa, one can become the most perfect man in the world, and unless one has knowledge in this science, all qualifications and doctorate diplomas acquired by academic education are spoiled and useless. Mahārāja Yudhiṣṭhira knew this science of Kṛṣṇa very well, for it is stated here that by continuous cultivation of this science, or by continuous devotional service to Lord Kṛṣṇa, he acquired the qualification of administering the state. The father is sometimes seemingly cruel to the son, but that does not mean that the father has lost the qualification to be a father. A father is always a father because he always has the good of the son at heart. The father wants every one of his sons to become a better man than himself. Therefore, a king like Mahārāja Yudhiṣṭhira, who was the personality of goodness, wanted everyone under his administration, especially human beings who have better developed consciousness, to become devotees of Lord Kṛṣṇa so that everyone can become free from the trifles of material existence. His motto of administration was all good for the citizens, for as personified goodness he knew perfectly well what is actually good for them. He conducted the administration on that principle, and not on the rākṣasi, demonic, principle of sense gratification. As an ideal king, he had no personal ambition, and there was no place for sense gratification because all his senses at all times were engaged in the loving service of the Supreme Lord, which includes the partial service to the living beings, who form the parts and parcels of the complete whole. Those who are busy rendering service to the parts and parcels, leaving aside the whole, only spoil time and energy, as one does when watering the leaves of a tree without watering the root. If water is poured on the root, the leaves are enlivened perfectly and automatically, but if water is poured on the leaves only, the whole energy is spoiled. Mahārāja Yudhiṣṭhira, therefore, was constantly engaged in the service of the Lord, and thus the parts and parcels of the Lord, the living beings under his careful administration, were perfectly attended with all comforts in this life and all progress in the next. That is the way of perfect management of state administration.

TEXT 5

sampadaḥ kratavo lokā

mahiṣī bhrātaro mahī

jambū-dvīpādhipatyaṁ ca

yaśaś ca tri-divaṁ gatam

SYNONYMS

sampadaḥ-opulence; kratavaḥ-sacrifices; lokāḥ-future destination; mahiṣī-the queens; bhrātaraḥ-the brothers; mahī-the earth; jambū-dvīpa-the globe or planet of our residence; adhipatyam-sovereignty; ca-also; yaśaḥ-fame; ca-and; tri-divam-celestial planets; gatam-spread over.

News even reached the celestial planets about Mahārāja Yudhiṣṭhira's worldly possessions, the sacrifices by which he would attain a better destination, his queen, his stalwart brothers, his extensive land, his sovereignty over the planet earth, and his fame, etc.

Only a rich and great man's name and fame are known all over the world, and the name and fame of Mahārāja Yudhiṣṭhira reached the higher planets because of his good administration, worldly possessions, glorious wife Draupadī, the strength of his brothers Bhīma and Arjuna, and his solid sovereign power over the world, known as Jambūdvīpa. Here the word lokāḥ is significant. There are different lokas or higher planets scattered all over the sky, both material and spiritual. A person can reach them by dint of his work in the present life, as stated in Bhagavad-gītā (9.25). No forceful entrance is allowed there. The tiny material scientists and engineers who have discovered vehicles to travel over a few thousand miles in outer space will not be allowed entrance. That is not the way to reach the better planets. One must qualify himself to enter into such happy planets by sacrifice and service. Those who are sinful in every step of life can expect only to be degraded into animal life to suffer more and more the pangs of material existence, and this is also stated in Bhagavad-gītā (16.19). Mahārāja Yudhiṣṭhira's good sacrifices and qualifications were so lofty and virtuous that even the residents of the higher celestial planets were already prepared to receive him as one of them.

TEXT 6

kiṁ te kāmāḥ sura-spārhā

mukunda-manaso dvijāḥ

adhijahrur mudaṁ rājñaḥ

kṣudhitasya yathetare

SYNONYMS

kim-what for; te-all those; kāmāḥ-objects of sense enjoyment; sura-of the denizens of heaven; spārhāḥ-aspirations; mukunda-manasaḥ-of one who is already God conscious; dvijāḥ-O brāhmaṇas; adhijahruḥ-could satisfy; mudam-pleasure; rājñaḥ-of the king; kṣudhitasya-of the hungry; yathā-as it is; itare-in other things.

O brāhmaṇas, the opulence of the King was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord's service.

There are two things in the world which can satisfy living beings. When one is materially engrossed, he is satisfied only by sense gratification, but when one is liberated from the conditions of the material modes, he is satisfied only by rendering loving service for the satisfaction of the Lord. This means that the living being is constitutionally a servitor, and not one who is served. Being illusioned by the conditions of the external energy, one falsely thinks himself to be the served, but actually he is not served; he is servant of the senses like lust, desire, anger, avarice, pride, madness and intolerance. When one is in his proper senses by attainment of spiritual knowledge, he realizes that he is not the master of the material world, but is only a servant of the senses. At that time he begs for the service of the Lord and thus becomes happy without being illusioned by so-called material happiness. Mahārāja Yudhiṣṭhira was one of the liberated souls, and therefore for him there was no pleasure in a vast kingdom, good wife, obedient brothers, happy subjects and prosperous world. These blessings automatically follow for a pure devotee, even though the devotee does not aspire for them. The example set herein is exactly suitable. It is said that one who is hungry is never satisfied by anything other than food.

The whole material world is full of hungry living beings. The hunger is not for good food, shelter or sense gratification. The hunger is for the spiritual atmosphere. Due to ignorance only they think that the world is dissatisfied because there is not sufficient food, shelter, defense and objects of sense gratification. This is called illusion. When the living being is hungry for spiritual satisfaction, he is misrepresented by material hunger. But the foolish leaders cannot see that even the people who are most sumptuously materially satisfied are still hungry. And what is their hunger and poverty? This hunger is actually for spiritual food, spiritual shelter, spiritual defense and spiritual sense gratification. These can be obtained in the association of the Supreme Spirit, Lord Śrī Kṛṣṇa, and therefore one who has them cannot be attracted by the so-called food, shelter, defense and sense gratification of the material world, even if they are relished by the denizens of the heavenly planets. Therefore, in the Bhagavad-gītā (8.16) it is said by the Lord that even in the topmost planet of the universe, namely the Brahmaloka, where the duration of life is multiplied by millions of years by earth calculation, one cannot satisfy his hunger. Such hunger can be satisfied only when the living being is situated in immortality, which is attained in the spiritual sky, far, far above the Brahmaloka, in the association of Lord Mukunda, the Lord who awards His devotees the transcendental pleasure of liberation.

TEXT 7

mātur garbha-gato vīraḥ

sa tadā bhṛgu-nandana

dadarśa puruṣaṁ kañcid

dahyamāno 'stra-tejasā

SYNONYMS

mātuḥ-mother; garbha-womb; gataḥ-being situated there; vīraḥ-the great fighter; saḥ-child Parīkṣit; tadā-at that time; bhṛgu-nandana-O son of Bhṛgu; dadarśa-could see; puruṣam-the Supreme Lord; kañcit-as someone else; dahyamānaḥ-suffering from being burned; astra-the brahmāstra; tejasā-temperature.

O son of Bhṛgu [Śaunaka], when the child Parīkṣit, the great fighter, was in the womb of his mother, Uttarā, and was suffering from the burning heat of the brahmāstra [thrown by Aśvatthāmā], he could observe the Supreme Lord coming to him.

Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father's semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one's past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahārāja Parīkṣit, while in the womb of his mother, was struck by the brahmāstra released by Aśvatthāmā, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parīkṣit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word vīraḥ has been used.

TEXT 8

aṅguṣṭha-mātram amalaṁ

sphurat-puraṭa-maulinam

apīvya-darśanaṁ śyāmaṁ

taḍid vāsasam acyutam

SYNONYMS

aṅguṣṭha-by the measure of a thumb; mātram-only; amalam-transcendental; sphurat-blazing; puraṭa-gold; maulinam-helmet; apīvya-very beautiful; darśanam-to look at; śyāmam-blackish; taḍit-lightning; vāsasam-clothing; acyutam-the Infallible (the Lord).

He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child.

TEXT 9

śrīmad-dīrgha-catur-bāhuṁ

tapta-kāñcana-kuṇḍalam

kṣatajākṣaṁ gadā-pāṇim

ātmanaḥ sarvato diśam

paribhramantam ulkābhāṁ

bhrāmayantaṁ gadāṁ muhuḥ

SYNONYMS

śrīmat-enriched; dīrgha-prolonged; catuḥ-bāhum-four-handed; tapta-kāñcana-molten gold; kuṇḍalam-earrings; kṣataja-akṣam-eyes with the redness of blood; gadā-pāṇim-hand with a club; ātmanaḥ-own; sarvataḥ-all; diśam-around; paribhramantam-loitering; ulkābhām-like shooting stars; bhrāmayantam-encircling; gadām-the club; muhuḥ-constantly.

The Lord was enriched with four hands, earrings of molten gold and eyes blood red with fury. As He loitered about, His club constantly encircled Him like a shooting star.

It is said in the Brahma-saṁhitā (Ch. 5) that the Supreme Lord Govinda, by His one plenary portion, enters into the halo of the universe and distributes himself as Paramātmā, or the Supersoul, not only within the heart of every living being, but also within every atom of the material elements. Thus the Lord is all-pervading by His inconceivable potency, and thus He entered the womb of Uttarā to save His beloved devotee Mahārāja Parīkṣit. In the Bhagavad-gītā (9.31) the Lord assured everyone that His devotees are never to be vanquished. No one can kill a devotee of the Lord because he is protected by the Lord, and no one can save a person whom the Lord desires to kill. The Lord is all-powerful, and therefore He can both save and kill as He likes. He became visible to His devotee Mahārāja Parīkṣit even in that awkward position (in the womb of his mother) in a shape just suitable for his vision. The Lord can become bigger than thousands of universes and can become smaller than an atom at the same time. Merciful as He is, He becomes just suitable to the vision of the limited living being. He is unlimited. He is not limited by any measurement of our calculation. He can become bigger than what we can think of, and He can become smaller than what we can conceive. But in all circumstances He is the same all-powerful Lord. There is no difference between the thumblike Viṣṇu in the womb of Uttarā and the full-fledged Nārāyaṇa in the Vaikuṇṭha-dhāma, the kingdom of Godhead. He accepts the form of arca-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the arca-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses. The arca-vigraha is therefore an all-spiritual form of the Lord to be perceived by the material devotees; such an arca-vigraha of the Lord is never to be considered material. There is no difference between matter and spirit for the Lord, although there is a gulf of difference between the two in the case of the conditioned living being. For the Lord there is nothing but spiritual existence, and similarly there is nothing except spiritual existence for the pure devotee of the Lord in his intimate relation with the Lord.

TEXT 10

astra-tejaḥ sva-gadayā

nīhāram iva gopatiḥ

vidhamantaṁ sannikarṣe

paryaikṣata ka ity asau

SYNONYMS

astra-tejaḥ-radiation of the brahmāstra; sva-gadayā-by means of His own club; nīhāram-drops of dew; iva-like; gopatiḥ-the sun; vidhamantam-the act of vanishing; sannikarṣe-nearby; paryaikṣata-observing; kaḥ-who; iti asau-this body.

The Lord was thus engaged in vanquishing the radiation of the brahmāstra, just as the sun evaporates a drop of dew. He was observed by the child, who thought about who He was.

TEXT 11

vidhūya tad ameyātmā

bhagavān dharma-gub vibhuḥ

miṣato daśamāsasya

tatraivāntardadhe hariḥ

SYNONYMS

vidhūya-having completely washed off; tat-that; ameyātmā-the all-pervading Supersoul; bhagavān-the Personality of Godhead; dharma-gup-the protector of righteousness; vibhuḥ-the Supreme; miṣataḥ-while observing; daśamāsasya-of one who is dressed by all directions; tatra eva-then and there; antaḥ-out of sight; dadhe-became; hariḥ-the Lord.

While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once.

Child Parīkṣit was not observing a living being who is limited by time and space. There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein as the supreme living being unlimited by time and space. Every living being is limited by time and space. Even though a living being is qualitatively one with the Lord, quantitatively there is a great difference between the Supreme Soul and the common individual soul. In the Bhagavad-gītā both the living beings and the Supreme Being are said to be all-pervading (yena sarvam idaṁ tatam), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings. And because He is all-pervasive, unlimited by time and space, He can appear even within the womb of the mother of child Parīkṣit. He is mentioned herein as the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances. The Lord is the indirect protector of the unrighteous also, for He rectifies their sins through His external potency. The Lord is mentioned herein as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down. He is present everywhere and can appear and disappear at His will from everywhere and anywhere. His disappearance from the sight of the child Parīkṣit does not mean that He appeared on the spot from any other place. He was present there, and even after His disappearance He was there, although invisible to the eyes of the child. This material covering of the effulgent firmament is also something like a womb of the mother nature, and we are all put into the womb by the Lord, the father of all living beings. He is present everywhere, even in this material womb of mother Durgā, and those who are deserving can see the Lord.

TEXT 12

tataḥ sarva-guṇodarke

sānukūla-grahodaye

jajñe vaṁśa-dharaḥ pāṇḍor

bhūyaḥ pāṇḍur ivaujasā

SYNONYMS

tataḥ-thereupon; sarva-all; guṇa-good signs; udarke-having gradually evolved; sānukūla-all favorable; grahodaye-constellation of stellar influence; jajñe-took birth; vaṁśa-dharaḥ-heir apparent; pāṇḍoḥ-of Pāṇḍu; bhūyaḥ-being; pāṇḍuḥ iva-exactly like Pāṇḍu; ojasā-by prowess.

Thereupon, when all the good signs of the zodiac gradually evolved, the heir apparent of Pāṇḍu, who would be exactly like him in prowess, took birth.

Astronomical calculations of stellar influences upon a living being are not suppositions, but are factual, as confirmed in Śrīmad-Bhāgavatam. Every living being is controlled by the laws of nature at every minute, just as a citizen is controlled by the influence of the state. The state laws are grossly observed, but the laws of material nature, being subtle to our gross understanding, cannot be experienced grossly. As stated in the Bhagavad-gītā (3.9), every action of life produces another reaction, which is binding upon us, and only those who are acting on behalf of Yajña (Viṣṇu) are not bound by reactions. Our actions are judged by the higher authorities, the agents of the Lord, and thus we are awarded bodies according to our activities. The law of nature is so subtle that every part of our body is influenced by the respective stars, and a living being obtains his working body to fulfill his terms of imprisonment by the manipulation of such astronomical influence. A man's destiny is therefore ascertained by the birthtime constellation of stars, and a factual horoscope is made by a learned astrologer. It is a great science, and misuse of a science does not make it useless. Mahārāja Parīkṣit or even the Personality of Godhead appear in certain constellations of good stars, and thus the influence is exerted upon the body thus born at an auspicious moment. The most auspicious constellation of stars takes place during the appearance of the Lord in this material world, and it is specifically called jayantī, a word not to be abused for any other purposes. Mahārāja Parīkṣit was not only a great kṣatriya emperor, but also a great devotee of the Lord. Thus he cannot take his birth at any inauspicious moment. As a proper place and time is selected to receive a respectable personage, so also to receive such a personality as Mahārāja Parīkṣit, who was especially cared for by the Supreme Lord, a suitable moment is chosen when all good stars assembled together to exert their influence upon the King. Thus he took his birth just to be known as the great hero of Śrīmad-Bhāgavatam. This suitable arrangement of astral influences is never a creation of man's will, but is the arrangement of the superior management of the agency of the Supreme Lord. Of course, the arrangement is made according to the good or bad deeds of the living being. Herein lies the importance of pious acts performed by the living being. Only by pious acts can one be allowed to get good wealth, good education and beautiful features. The saṁskāras of the school of sanātana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore garbhādhāna-saṁskāra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society. There will be peace and prosperity in the world due to good and sane population only; there is hell and disturbance only because of the unwanted, insane populace addicted to sex indulgence.

TEXT 13

tasya prīta-manā rājā

viprair dhaumya-kṛpādibhiḥ

jātakaṁ kārayām āsa

vācayitvā ca maṅgalam

SYNONYMS

tasya-his; prītamanāḥ-satisfied; rājā-King Yudhiṣṭhira; vipraiḥ-by the learned brāhmaṇas; dhaumya-Dhaumya; kṛpa-Kṛpa; ādibhiḥ-and others also; jātakam-one of the purificatory processes performed just after the birth of a child; kārayām āsa-had them performed; vācayitvā-by recitation; ca-also; maṅgalam-auspicious.

King Yudhiṣṭhira, who was very satisfied with the birth of Mahārāja Parīkṣit, had the purificatory process of birth performed. Learned brāhmaṇas, headed by Dhaumya and Kṛpa, recited auspicious hymns.

There is a need for a good and intelligent class of brāhmaṇas who are expert in performing the purificatory processes prescribed in the system of varṇāśrama-dharma. Unless such purificatory processes are performed, there is no possibility of good population, and in the age of Kali the population all over the world is of śūdra quality or lower for want of this purificatory process. It is not possible, however, to revive the Vedic process of purification in this age, for want of proper facilities and good brāhmaṇas, but there is the Pāñcarātrika system also recommended for this age. The Pāñcarātrika system acts on the śūdra class of men, supposedly the population of the Kali-yuga, and it is the prescribed purificatory process suitable to the age and time. Such a purificatory process is allowed only for spiritual upliftment and not for any other purpose. Spiritual upliftment is never conditioned by higher or lower parentage.

After the garbhādhāna purificatory process, there are certain other saṁskāras like sīmantonnayana, sadhabhakṣaṇam, etc., during the period of pregnancy, and when the child is born the first purificatory process is jātakarman. This was performed duly by Mahārāja Yudhiṣṭhira with the help of good and learned brāhmaṇas like Dhaumya, the royal priest, and Kṛpācārya, who was not only a priest but also a great general. Both these learned and perfect priests, assisted by other good brāhmaṇas, were employed by Mahārāja Yudhiṣṭhira to perform the ceremony. Therefore all the saṁskāras, purificatory processes, are not mere formalities or social functions only, but they are all for practical purposes and can be successfully performed by expert brāhmaṇas like Dhaumya and Kṛpa. Such brāhmaṇas are not only rare, but also not available in this age, and therefore, for the purpose of spiritual upliftment in this fallen age, the Gosvāmīs prefer the purificatory processes under Pāñcarātrika formulas to the Vedic rites.

Kṛpācārya is the son of the great Ṛṣi Sardban and was born in the family of Gautama. The birth is said to be accidental. By chance, the great Ṛṣi Sardban met Janapadī, a famous society girl of heaven, and the Ṛṣi Sardban discharged semina in two parts. By one part immediately a male child and by the other part a female child were born as twins. The male child was later on known as Kṛpa, and the female child was known as Kṛpī. Mahārāja Śantanu, while engaged in chase in the jungle, picked up the children and brought them up to the brahminical status by the proper purificatory process. Kṛpācārya later became a great general like Droṇācārya, and his sister was married to Droṇācārya. Kṛpācārya later on took part in the Battle of Kurukṣetra and joined the party of Duryodhana. Kṛpācārya helped kill Abhimanyu, the father of Mahārāja Parīkṣit, but he was still held in esteem by the family of the Pāṇḍavas due to his being as great a brāhmaṇa as Droṇācārya. When the Pāṇḍavas were sent to the forest after being defeated in the gambling game with Duryodhana, Dhṛtarāṣṭra entrusted the Pāṇḍavas to Kṛpācārya for guidance. After the end of the battle, Kṛpācārya again became a member of the royal assembly, and he was called during the birth of Mahārāja Parīkṣit for recitation of auspicious Vedic hymns to make the ceremony successful. Mahārāja Yudhiṣṭhira, while quitting the palace for his great departure to the Himalayas, entrusted Kṛpācārya with Mahārāja Parīkṣit as his disciple, and he left home satisfied because of Kṛpācārya's taking charge of Mahārāja Parīkṣit. The great administrators, kings and emperors were always under the guidance of learned brāhmaṇas like Kṛpācārya and thus were able to act properly in the discharge of political responsibilities.

TEXT 14

hiraṇyaṁ gāṁ mahīṁ grāmān

hasty-aśvān nṛpatir varān

prādāt svannaṁ ca viprebhyaḥ

prajā-tīrthe sa tīrthavit

SYNONYMS

hiraṇyam-gold; gām-cows; mahīm-land; grāmān-villages; hasti-elephants; aśvān-horses; nṛpatiḥ-the King; varān-rewards; prādāt-gave in charity; su-annam-good food grains; ca-and; viprebhyaḥ-unto the brāhmaṇas; prajā-tīrthe-on the occasion of giving in charity on the birthday of a son; saḥ-he; tīrtha-vit-one who knows how, when and where charity is to be given.

Upon the birth of a son, the King, who knew how, where and when charity should be given, gave gold, land, villages, elephants, horses and good food grains to the brāhmaṇas.

Only the brāhmaṇas and sannyāsīs are authorized to accept charity from the householders. In all the different occasions of saṁskāras, especially during the time of birth, marriage and death, wealth is distributed to the brāhmaṇas because the brāhmaṇas give the highest quality of service in regard to the prime necessity of humankind. The charity was substantial in the shape of gold, land, villages, horses, elephants and food grains, with other materials for cooking complete foodstuff. The brāhmaṇas were not, therefore, poor in the actual sense of the term. On the contrary, because they possessed gold, land, villages, horses, elephants and sufficient grains, they had nothing to earn for themselves. They would simply devote themselves to the well-being of the entire society.

The word tīrthavit is significant because the King knew well where and when charity has to be given. Charity is never unproductive or blind. In the śāstras charity was offered to persons who deserve to accept charity by dint of spiritual enlightenment. The so-called daridra-nārāyaṇa, a misconception of the Supreme Lord by unauthorized persons, is never to be found in the śāstras as the object of charity. Nor can a wretched poor man receive much munificent charity in the way of horses, elephants, land and villages. The conclusion is that the intelligent men, or the brāhmaṇas specifically engaged in the service of the Lord, were properly maintained without anxiety for the needs of the body, and the King and other householders gladly looked after all their comforts.

It is enjoined in the śāstras that as long as a child is joined with the mother by the navel pipe, the child is considered to be of one body with the mother, but as soon as the pipe is cut and the child is separated from the mother, the purificatory process of jātakarman is performed. The administrative demigods and past forefathers of the family come to see a newly born child, and such an occasion is specifically accepted as the proper time for distributing wealth to the right persons productively for the spiritual advancement of society.

TEXT 15

tam ūcur brāhmaṇās tuṣṭā

rājānaṁ praśrayānvitam

eṣa hy asmin prajā-tantau

purūṇāṁ pauravarṣabha

SYNONYMS

tam-unto him; ūcuḥ-addressed; brāhmaṇāḥ-the learned brāhmaṇas; tuṣṭāḥ-very much satisfied; rājānam-unto the King; praśrayānvitam-very much obliging; eṣaḥ-this; hi-certainly; asmin-in the chain of; prajā-tantau-descending line; purūṇām-of the Pūrus; paurava-ṛṣabha-the chief among the Pūrus.

The learned brāhmaṇas, who were very satisfied with the charities of the King, addressed him as the chief amongst the Pūrus and informed him that his son was certainly in the line of descent from the Pūrus.

TEXT 16

daivenāpratighātena

śukle saṁsthām upeyuṣi

rāto vo 'nugrahārthāya

viṣṇunā prabha-viṣṇunā

SYNONYMS

daivena-by supernatural power; apratighātena-by what is irresistible; śukle-unto the pure; saṁsthām-destruction; upeyuṣi-having been enforced; rātaḥ-restored; vaḥ-for you; anugraha-arthāya-for the sake of obliging; viṣṇunā-by the all-pervasive Lord; prabha-viṣṇunā-by the all-powerful.

The brāhmaṇas said: This spotless son has been restored by the all-powerful and all-pervasive Lord Viṣṇu, the Personality of Godhead, in order to oblige you. He was saved when he was doomed to be destroyed by an irresistible supernatural weapon.

The child Parīkṣit was saved by the all-powerful and all-pervasive Viṣṇu (Lord Kṛṣṇa) for two reasons. The first reason is that the child in the womb of his mother was spotless due to his being a pure devotee of the Lord. The second reason is that the child was the only surviving male descendant of Puru, the pious forefather of the virtuous King Yudhiṣṭhira. The Lord wants to continue the line of pious kings to rule over the earth as His representatives for the actual progress of a peaceful and prosperous life. After the Battle of Kurukṣetra, even up to the next generation of Mahārāja Yudhiṣṭhira was annihilated, and there were none who could generate another son in the great royal family. Mahārāja Parīkṣit, the son of Abhimanyu, was the only surviving heir apparent in the family, and by the irresistible supernatural brahmāstra weapon of Aśvatthāmā, he was forced to be annihilated. Lord Kṛṣṇa is described herein as Viṣṇu, and this is also significant. Lord Kṛṣṇa, the original Personality of Godhead, does the work of protection and annihilation in His capacity of Viṣṇu. Lord Viṣṇu is the plenary expansion of Lord Kṛṣṇa. The all-pervasive activities of the Lord are executed by Him in His Viṣṇu feature. Child Parīkṣit is described here as spotlessly white because he is an unalloyed devotee of the Lord. Such unalloyed devotees of the Lord appear on the earth just to execute the mission of the Lord. The Lord desires the conditioned souls hovering in the material creation to be reclaimed to go back home, back to Godhead, and thus He helps them by preparing the transcendental literatures like the Vedas, by sending missionaries of saints and sages and by deputing His representative, the spiritual master. Such transcendental literatures, missionaries and representatives of the Lord are spotlessly white because the contamination of the material qualities cannot even touch them. They are always protected by the Lord when they are threatened with annihilation. Such foolish threats are made by the gross materialists. The brahmāstra, which was thrown by Aśvatthāmā at the child Parīkṣit, was certainly supernaturally powerful, and nothing of the material world could resist its force of penetration. But the all-powerful Lord, who is present everywhere, within and without, could counteract it by His all-powerful potency just to save a bona fide servant of the Lord and descendant of another devotee, Mahārāja Yudhiṣṭhira, who was always obliged by the Lord by His causeless mercy.

TEXT 17

tasmān nāmnā viṣṇu-rāta

iti loke bhaviṣyati

na sandeho mahā-bhāga

mahā-bhāgavato mahān

SYNONYMS

tasmāt-therefore; nāmnā-by the name; viṣṇu-rātaḥ-protected by Viṣṇu, the Personality of Godhead; iti-thus; loke-in all the planets; bhaviṣyati-shall become well known; na-no; sandehaḥ-doubts; mahā-bhāga-most fortunate; mahā-bhāgavataḥ-the first-class devotee of the Lord; mahān-qualified by all good qualities.

For this reason this child will be well known in the world as one who is protected by the Personality of Godhead. O most fortunate one, there is no doubt that this child will become a first-class devotee and will be qualified with all good qualities.

The Lord gives protection to all living beings because He is their supreme leader. The Vedic hymns confirm that the Lord is the Supreme Person amongst all personalities. The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Kaṭha Upaniṣad). Such protection is given by His different potencies to different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. Therefore, Mahārāja Parīkṣit is protected from the very beginning of his appearance in the womb of his mother. And because he is especially given protection by the Lord, the indication must be concluded that the child would be a first-grade devotee of the Lord with all good qualities. There are three grades of devotees, namely the mahā-bhāgavata, madhyam-adhikārī and the kaniṣṭha-adhikārī. Those who go to the temples of the Lord and offer worshipful respect to the Deity without sufficient knowledge in the theological science and therefore without any respect for the devotees of the Lord are called materialistic devotees, or kaniṣṭha-adhikārī, the third-grade devotees. Secondly, the devotees who have developed a mentality of genuine service to the Lord and who thus make friendships only with similar devotees, show favor to the neophytes and avoid the atheists are called the second-grade devotees. But those who see everything in the Lord or everything of the Lord and also see in everything an eternal relation of the Lord, so that there is nothing within their purview of sight except the Lord, are called the mahā-bhāgavatas, or the first-grade devotees of the Lord. Such first-grade devotees of the Lord are perfect in all respects. A devotee who may be in any of these categories is automatically qualified by all good qualities, and thus a mahā-bhāgavata devotee like Mahārāja Parīkṣit is certainly perfect in all respects. And because Mahārāja Parīkṣit took his birth in the family of Mahārāja Yudhiṣṭhira, he is addressed herein as the mahā-bhāgavata, or the greatest of the fortunates. The family in which a mahā-bhāgavata takes his birth is fortunate because due to the birth of a first-grade devotee the members of the family, past, present and future up to one hundred generations, become liberated by the grace of the Lord, out of respect for His beloved devotee. Therefore, the highest benefit is done to one's family simply by becoming an unalloyed devotee of the Lord.

TEXT 18

śrī-rājovāca

apy eṣa vaṁśyān rājarṣīn

puṇya-ślokān mahātmanaḥ

anuvartitā svid yaśasā

sādhu-vādena sattamāḥ

SYNONYMS

śrī-rājā-the all-good king (Mahārāja Yudhiṣṭhira); uvāca-said; api-whether; eṣaḥ-this; vaṁśyān-family; rāja-ṛṣīn-of saintly kings; puṇya-ślokān-pious by the very name; mahā-ātmanaḥ-all great souls; anuvartitā-follower; svit-will it be; yaśasā-by achievements; sādhu-vādena-by glorification; sat-tamāḥ-O great souls.

The good King [Yudhiṣṭhira] inquired: O great souls, will he become as saintly a king, as pious in his very name and as famous and glorified in his achievements, as others who appeared in this great royal family?

The forefathers of King Yudhiṣṭhira were all great saintly kings, pious and glorified by their great achievements. They were all saints on the royal throne. And therefore all the members of the state were happy, pious, well behaved, prosperous and spiritually enlightened. Under strict guidance of the great souls and spiritual injunctions, such great saintly kings were trained up, and as a result the kingdom was full of saintly persons and was a happy land of spiritual life. Mahārāja Yudhiṣṭhira was himself a replica of his ancestors, and he desired that the next king after him become exactly like his great forefathers. He was happy to learn from the learned brāhmaṇas that by astrological calculations the child would be born a first-grade devotee of the Lord, and more confidentially he wanted to know whether the child was going to follow in the footsteps of his great forefathers. That is the way of the monarchical state. The reigning king should be a pious, chivalrous devotee of the Lord and fear personified for the upstarts. He must also leave an heir apparent equally qualified to rule over the innocent citizens. In the modern setup of the democratic states, the people themselves are fallen to the qualities of the śūdras or less, and the government is run by their representative, who is ignorant of the scriptural mode of administrative education. Thus the whole atmosphere is surcharged with śūdra qualities, manifested by lust and avarice. Such administrators quarrel every day among themselves. The cabinet of ministers changes often due to party and group selfishness. Everyone wants to exploit the state resources till he dies. No one retires from political life unless forced to do so. How can such low-grade men do good to the people? The result is corruption, intrigue and hypocrisy. They should learn from the Śrīmad-Bhāgavatam how ideal the administrators must be before they can be given charge of different posts.

TEXT 19

brāhmaṇā ūcuḥ

pārtha prajāvitā sākṣād

ikṣvākur iva mānavaḥ

brahmaṇyaḥ satya-sandhaś ca

rāmo dāśarathir yathā

SYNONYMS

brāhmaṇāḥ-the good brāhmaṇas; ūcuḥ-said; pārtha-O son of Pṛthā (Kuntī); prajā-those who are born; avitā-maintainer; sākṣāt-directly; ikṣvākuḥ iva-exactly like King Ikṣvāku; mānavaḥ-son of Manu; brahmaṇyaḥ-followers and respectful to the brāhmaṇas; satya-sandhaḥ-truthful by promise; ca-also; rāmaḥ-the Personality of Godhead Rāma; dāśarathiḥ-the son of Mahārāja Daśaratha; yathā-like Him.

The learned brāhmaṇas said: O son of Pṛthā, this child shall be exactly like King Ikṣvāku, son of Manu, in maintaining all those who are born. And as for following the brahminical principles, especially in being true to his promise, he shall be exactly like Rāma, the Personality of Godhead, the son of Mahārāja Daśaratha.

Prajā means the living being who has taken his birth in the material world. Actually the living being has no birth and no death, but because of his separation from the service of the Lord and due to his desire to lord it over material nature, he is offered a suitable body to satisfy his material desires. In doing so, one becomes conditioned by the laws of material nature, and the material body is changed in terms of his own work. The living entity thus transmigrates from one body to another in 8,400,000 species of life. But due to his being the part and parcel of the Lord, he not only is maintained with all necessaries of life by the Lord, but also is protected by the Lord and His representatives, the saintly kings. These saintly kings give protection to all the prajās, or living beings, to live and to fulfill their terms of imprisonment. Mahārāja Parīkṣit was actually an ideal saintly king because while touring his kingdom he happened to see that a poor cow was about to be killed by the personified Kali, whom he at once took to task as a murderer. This means that even the animals were given protection by the saintly administrators, not from any sentimental point of view, but because those who have taken their birth in the material world have the right to live. All the saintly kings, beginning from the King of the sun globe down to the King of the earth, are so inclined by the influence of the Vedic literatures. The Vedic literatures are taught in higher planets also, as there is reference in the Bhagavad-gītā (4.1) about the teachings to the sun-god (Vivasvān) by the Lord, and such lessons are transferred by disciplic succession, as it was done by the sun-god to his son Manu, and from Manu to Mahārāja Ikṣvāku. There are fourteen Manus in one day of Brahmā, and the Manu referred to herein is the seventh Manu, who is one of the prajāpatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and Mahārāja Ikṣvāku is one of them. Mahārāja Ikṣvāku also learned bhakti-yoga as taught in the Bhagavad-gītā from his father, Manu, who got it from his father, the sun-god. Later on the teaching of the Bhagavad-gītā came down by disciplic succession from Mahārāja Ikṣvāku, but in course of time the chain was broken by unscrupulous persons, and therefore it again had to be taught to Arjuna on the Battlefield of Kurukṣetra. So all the Vedic literatures are current from the very beginning of creation of the material world, and thus the Vedic literatures are known as apauruṣeya (not made by man). The Vedic knowledge was spoken by the Lord and first heard by Brahmā, the first created living being within the universe.

Mahārāja Ikṣvāku: One of the sons of Vaivasvata Manu. He had one hundred sons. He prohibited meat eating. His son Śaśāda became the next king after his death.

Manu: The Manu mentioned in this verse as the father of Ikṣvāku is the seventh Manu, of the name Vaivasvata Manu, the son of sun-god Vivasvān, to whom Lord Kṛṣṇa instructed the teachings of Bhagavad-gītā prior to His teaching them to Arjuna. Mankind is the descendant of Manu. This Vaivasvata Manu had ten sons, named Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nābhāga, Diṣṭa, Karūṣa, Pṛṣadhra and Vasumān. The Lord's incarnation Matsya (the gigantic fish) was advented during the beginning of Vaivasvata Manu's reign. He learned the principles of Bhagavad-gītā from his father, Vivasvān, the sun-god, and he reinstructed the same to his son Mahārāja Ikṣvāku. In the beginning of the Tretā-yuga the sun-god instructed devotional service to Manu, and Manu in his turn instructed it to Ikṣvāku for the welfare of the whole human society.

Lord Rāma: The Supreme Personality of Godhead incarnated Himself as Śrī Rāma, accepting the sonhood of His pure devotee Mahārāja Daśaratha, the King of Ayodhyā. Lord Rāma descended along with His plenary portions, and all of them appeared as His younger brothers. In the month of Caitra on the ninth day of the growing moon in the Tretā-yuga, the Lord appeared, as usual, to establish the principles of religion and to annihilate the disturbing elements. When He was just a young boy, He helped the great sage Viśvāmitra by killing Subahu and striking Mārīca, the she-demon, who was disturbing the sages in their daily discharge of duties. The brāhmaṇas and kṣatriyas are meant to cooperate for the welfare of the mass of people. The brāhmaṇa sages endeavor to enlighten the people by perfect knowledge, and the kṣatriyas are meant for their protection. Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. He rewarded the administrative demigods by effective weapons to conquer the demons through the agency of Viśvāmitra. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.

After His marriage He accepted exile in the forest for fourteen years by the order of His father, Mahārāja Daśaratha. To help the administration of the demigods, He killed fourteen thousand demons, and by the intrigues of the demons, His wife, Sītādevī, was kidnapped by Rāvaṇa. He made friendship with Sugrīva, who was helped by the Lord to kill Vali, brother of Sugrīva. By the help of Lord Rāma, Sugrīva became the king of the Vāṇaras (a race of gorillas). The Lord built a floating bridge of stones on the Indian Ocean and reached Laṅkā, the kingdom of Rāvaṇa, who had kidnapped Sītā. Later on Rāvaṇa was killed by Him, and Rāvaṇa's brother Vibhīṣaṇa was installed on the throne of Laṅkā. Vibhīṣaṇa was one of the brothers of Rāvaṇa, a demon, but Lord Rāma made him immortal by His blessings. On the expiry of fourteen years, after settling the affairs at Laṅkā, the Lord came back to His kingdom, Ayodhyā, by flower plane. He instructed His brother Śatrughna to attack Lavṇāsura, who reigned at Mathurā, and the demon was killed. He performed ten Aśvamedha sacrifices, and later on He disappeared while taking a bath in the Śarayu River. The great epic Rāmāyaṇa is the history of Lord Rāma's activities in the world, and the authoritative Rāmāyaṇa was written by the great poet Vālmīki.

TEXT 20

eṣa dātā śaraṇyaś ca

yathā hy auśīnaraḥ śibiḥ

yaśo vitanitā svānāṁ

dauṣyantir iva yajvanām

SYNONYMS

eṣaḥ-this child; dātā-donor in charity; śaraṇyaḥ-protector of the surrendered; ca-and; yathā-as; hi-certainly; auśīnaraḥ-the country named Uśīnara; śibiḥ-Śibi; yaśaḥ-fame; vitanitā-disseminator; svānām-of the kinsmen; dauṣyantiḥ iva-like Bharata, the son of Duṣyanta; yajvanām-of those who have performed many sacrifices.

This child will be a munificent donor of charity and protector of the surrendered, like the famous King Śibi of the Uśīnara country. And he will expand the name and fame of his family like Bharata, the son of Mahārāja Duṣyanta.

A king becomes famous by his acts of charity, performances of yajñas, protection of the surrendered, etc. A kṣatriya king is proud to give protection to the surrendered souls. This attitude of a king is called īśvara-bhava, or factual power to give protection in a righteous cause. In the Bhagavad-gītā the Lord instructs living beings to surrender unto Him, and He promises all protection. The Lord is all-powerful and true to His word, and therefore He never fails to give protection to His different devotees. The king, being the representative of the Lord, must possess this attitude of giving protection to the surrendered souls at all risk. Mahārāja Śibi, the King of Uśīnara, was an intimate friend of Mahārāja Yayāti, who was able to reach the heavenly planets along with Mahārāja Śibi. Mahārāja Śibi was aware of the heavenly planet where he was to be transferred after his death, and the description of this heavenly planet is given in the Mahābhārata (Ādi-parva 96.6-9). Mahārāja Śibi was so charitably disposed that he wanted to give over his acquired position in the heavenly kingdom to Yayāti, but he did not accept it. Yayāti went to the heavenly planet along with great ṛṣis like Aṣṭaka and others. On inquiry from the ṛṣis, Yayāti gave an account of Śibi's pious acts when all of them were on the path to heaven. He has become a member of the assembly of Yamarāja, who has become his worshipful deity. As confirmed in the Bhagavad-gītā, the worshiper of the demigods goes to the planets of the demigods (yānti deva-vratā devān [Bg. 9.25]); so Mahārāja Śibi has become an associate of the great Vaiṣṇava authority Yamarāja on that particular planet. While he was on the earth he became very famous as a protector of surrendered souls and a donor of charities. The King of heaven once took the shape of a pigeon-hunter bird (eagle), and Agni, the fire-god, took the shape of a pigeon. The pigeon, while being chased by the eagle, took shelter on the lap of Mahārāja Śibi, and the hunter eagle wanted the pigeon back from the King. The King wanted to give it some other meat to eat and requested the bird not to kill the pigeon. The hunter bird refused to accept the King's offer, but it was settled later on that the eagle would accept flesh from the body of the King of the pigeon's equivalent weight. The King began to cut flesh from his body to weigh in the balance equivalent to the weight of the pigeon, but the mystic pigeon always remained heavier. The King then put himself on the balance to equate with the pigeon, and the demigods were pleased with him. The King of heaven and the fire-god disclosed their identity, and the King was blessed by them. Devarṣi Nārada also glorified Mahārāja Śibi for his great achievements, specifically in charity and protection. Mahārāja Śibi sacrificed his own son for the satisfaction of human beings in his kingdom. And thus child Parīkṣit was to become a second Śibi in charity and protection.

Dauṣyanti Bharata: There are many Bharatas in history, of which Bharata the brother of Lord Rāma, Bharata the son of King Ṛṣabha, and Bharata the son of Mahārāja Duṣyanta are very famous. And all these Bharatas are historically known to the universe. This earth planet is known as Bhārata, or Bhārata-varṣa, due to King Bharata the son of Ṛṣabha, but according to some this land is known as Bhārata due to the reign of the son of Duṣyanta. So far as we are convinced, this land's name Bhārata-varṣa was established from the reign of Bharata the son of King Ṛṣabha. Before him the land was known as Ilāvati-varṣa, but just after the coronation of Bharata, the son of Ṛṣabha, this land became famous as Bhārata-varṣa.

But despite all this, Bharata, the son of Mahārāja Duṣyanta was not less important. He is the son of the famous beauty Śakuntalā. Mahārāja Duṣyanta fell in love with Śakuntalā in the forest, and Bharata was conceived. After that, Mahārāja forgot his wife Śakuntalā by the curse of Kaṇva Muni, and the child Bharata was brought up in the forest by his mother. Even in his childhood he was so powerful that he challenged the lions and elephants in the forest and would fight with them as little children play with cats and dogs. Because of the boy's becoming so strong, more than the so-called modern Tarzan, the ṛṣis in the forest called him Sarvadaman, or one who is able to control everyone. A full description of Mahārāja Bharata is given in the Mahābhārata, Ādi-parva. The Pāṇḍavas, or the Kurus, are sometimes addressed as Bhārata due to being born in the dynasty of the famous Mahārāja Bharata, the son of King Duṣyanta.

TEXT 21

dhanvinām agraṇīr eṣa

tulyaś cārjunayor dvayoḥ

hutāśa iva durdharṣaḥ

samudra iva dustaraḥ

SYNONYMS

dhanvinām-of the great bowmen; agraṇīḥ-the foreman; eṣaḥ-this child; tulyaḥ-equally good; ca-and; arjunayoḥ-of the Arjunas; dvayoḥ-of the two; hutāśaḥ-fire; iva-like; durdharṣaḥ-irresistible; samudraḥ-ocean; iva-like; dustaraḥ-unsurpassable.

Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean.

In history there are two Arjunas. One is Kārttavīrya Arjuna, the King of Haihaya, and the other is the grandfather of the child. Both the Arjunas are famous for their bowmanship, and the child Parīkṣit is foretold to be equal to both of them, particularly in fighting. A short description of the Pāṇḍava Arjuna is given below:

Pāṇḍava Arjuna: The great hero of the Bhagavad-gītā. He is the kṣatriya son of Mahārāja Pāṇḍu. Queen Kuntīdevī could call for any one of the demigods, and thus she called Indra, and Arjuna was born by him. Arjuna is therefore a plenary part of the heavenly King Indra. He was born in the month of Phalguna (February-March), and therefore he is also called Phalguni. When he appeared as the son of Kuntī, his future greatness was proclaimed by air messages, and all the important personalities from different parts of the universe, such as the demigods, the Gandharvas, the Ādityas (from the sun globe), the Rudras, the Vasus, the Nāgas, the different ṛṣis (sages) of importance, and the Apsarās (the society girls of heaven), all attended the ceremony. The Apsarās pleased everyone by their heavenly dances and songs. Vasudeva, the father of Lord Kṛṣṇa and the maternal uncle of Arjuna, sent his priest representative Kaśyapa to purify Arjuna by all the prescribed saṁskāras, or reformatory processes. His saṁskāra of being given a name was performed in the presence of the ṛṣis, residents of Śatasṛṅga. He married four wives, Draupadī, Subhadrā, Citraṅgada and Ulūpī, from whom he got four sons of the names Śrutakīrti, Abhimanyu, Babhruvāhana and Irāvān respectively.

During his student life he was entrusted to study under the great professor Droṇācārya, along with other Pāṇḍavas and the Kurus. But he excelled everyone by his studious intensity, and Droṇācārya was especially attracted by his disciplinary affection. Droṇācārya accepted him as a first-grade scholar and loved heartily to bestow upon him all the blessings of military science. He was so ardent a student that he used to practice bowmanship even at night, and for all these reasons Professor Droṇācārya was determined to make him the topmost bowman of the world. He passed very brilliantly the examination in piercing the target, and Droṇācārya was very pleased. Royal families at Maṇipur and Tripura are descendants of Arjuna's son Babhruvāhana. Arjuna saved Droṇācārya from the attack of a crocodile, and the Ācārya, being pleased with him, rewarded him with a weapon of the name brahmaśira. Mahārāja Drupada was inimical toward Droṇācārya, and thus when he attacked the Ācārya, Arjuna got him arrested and brought him before Droṇācārya. He besieged a city of the name Ahichhatra, belonging to Mahārāja Drupada, and after taking it over he gave it to Droṇācārya. The confidential treatment of the weapon brahmaśira was explained to Arjuna, and Droṇācārya was promised by Arjuna that he would use the weapon if necessary when he (Droṇācārya) personally became an enemy of Arjuna. By this, the Ācārya forecasted the future battle of Kurukṣetra, in which Droṇācārya was on the opposite side. Mahārāja Drupada, although defeated by Arjuna on behalf of his professor Droṇācārya, decided to hand over his daughter Draupadī to his young combatant, but he was disappointed when he heard the false news of Arjuna's death in the fire of a shellac house intrigued by Duryodhana. He therefore arranged for Draupadī's personal selection of a groom who could pierce the eye of a fish hanging on the ceiling. This trick was especially made because only Arjuna could do it, and he was successful in his desire to hand over his equally worthy daughter to Arjuna. Arjuna's brothers were at that time living incognito under agreement with Duryodhana, and Arjuna and his brothers attended the meeting of Draupadī's selection in the dress of brāhmaṇas. When all the kṣatriya kings assembled saw that a poor brāhmaṇa had been garlanded by Draupadī for her lord, Śrī Kṛṣṇa disclosed his identity to Balarāma.

He met Ulūpī at Haridvāra (Hardwar), and he was attracted by a girl belonging to Nāgaloka, and thus Iravān was born. Similarly, he met Citraṅgada, a daughter of the King of Maṇipura, and thus Babhruvāhana was born. Lord Śrī Kṛṣṇa made a plan to help Arjuna to kidnap Subhadrā, sister of Śrī Kṛṣṇa, because Baladeva was inclined to hand her over to Duryodhana. Yudhiṣṭhira also agreed with Śrī Kṛṣṇa, and thus Subhadrā was taken by force by Arjuna and then married to him. Subhadrā's son is Abhimanyu, the father of Parīkṣit Mahārāja, the posthumous child. Arjuna satisfied the fire-god by setting fire to the Khāṇḍava Forest, and thus the fire-god gave him one weapon. Indra was angry when the fire was set in the Khāṇḍava Forest, and thus Indra, assisted by all other demigods, began fighting with Arjuna for his great challenge. They were defeated by Arjuna, and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayāsura, and the latter presented him one valuable conchshell celebrated as the Devadatta. Similarly, he received many other valuable weapons from Indradeva when he was satisfied to see his chivalry.

When Mahārāja Yudhiṣṭhira was disappointed in defeating the King of Magadha, Jarāsandha, it was Arjuna only who gave King Yudhiṣṭhira all kinds of assurances, and thus Arjuna, Bhīma and Lord Kṛṣṇa started for Magadha to kill Jarāsandha. When he went out to bring all other kings of the world under the subjection of the Pāṇḍavas, as was usual after the coronation of every emperor, he conquered the country named Kelinda and brought in subjugation King Bhagdutt. Then he traveled through countries like Antagiri, Ulukpur and Modapur and brought under subjugation all the rulers.

Sometimes he underwent severe types of penances, and later on he was rewarded by Indradeva. Lord Śiva also wanted to try the strength of Arjuna, and in the form of an aborigine, Lord Śiva met him. There was a great fight between the two, and at last Lord Śiva was satisfied with him and disclosed his identity. Arjuna prayed to the lord in all humbleness, and the lord, being pleased with him, presented him the paśupata weapon. He acquired many other important weapons from different demigods. He received daṇḍāstra from Yamarāja, paśāstra from Varuṇa, and antardhana-astra from Kuvera, the treasurer of the heavenly kingdom. Indra wanted him to come to the heavenly kingdom, the Indraloka planet beyond the moon planet. In that planet he was cordially received by the local residents, and he was awarded reception in the heavenly parliament of Indradeva. Then he met Indradeva, who not only presented him with his vajra weapon, but also taught him the military and musical science as used in the heavenly planet. In one sense, Indra is the real father of Arjuna, and therefore indirectly he wanted to entertain Arjuna with the famous society girl of heaven, Urvaśī, the celebrated beauty. The society girls of heaven are lusty, and Urvaśī was very eager to contact Arjuna, the strongest human being. She met him in his room and expressed her desires but Arjuna sustained his unimpeachable character by closing his eyes before Urvaśī, addressing her as mother of the Kuru dynasty and placing her in the category of his mothers Kuntī, Mādrī and Śacīdevī, wife of Indradeva. Disappointed, Urvaśī cursed Arjuna and left. In the heavenly planet he also met the great celebrated ascetic Lomasa and prayed to him for the protection of Mahārāja Yudhiṣṭhira.

When his inimical cousin Duryodhana was under the clutches of the Gandharvas, he wanted to save him and requested the Gandharvas to release Duryodhana, but the Gandharvas refused, and thus he fought with them and got Duryodhana released. When all the Pāṇḍavas lived incognito, he presented himself in the court of King Virāṭa as a eunuch and was employed as the musical teacher of Uttarā, his future daughter-in-law, and was known in the Virāṭa court as the Bṛhannala. As Bṛhannala, he fought on behalf of Uttara, the son of King Virāṭa, and thus defeated the Kurus in the fight incognito. His secret weapons were safely kept in the custody of a somi tree, and he ordered Uttara to get them back. His identity and his brothers' identity were later on disclosed to Uttara. Droṇācārya was informed of Arjuna's presence in the fight of the Kurus and the Virāṭas. Later, on the Battlefield of Kurukṣetra, Arjuna killed many great generals like Karṇa and others. After the Battle of Kurukṣetra, he punished Aśvatthāmā, who had killed all the five sons of Draupadī. Then all the brothers went to Bhīṣmadeva.

It is due to Arjuna only that the great philosophical discourses of the Bhagavad-gītā were again spoken by the Lord on the Battlefield of Kurukṣetra. His wonderful acts on the Battlefield of Kurukṣetra are vividly described in the Mahābhārata. Arjuna was defeated, however, by his son Babhruvāhana at Maṇipura and fell unconscious when Ulūpī saved him. After the disappearance of Lord Kṛṣṇa, the message was brought by Arjuna to Mahārāja Yudhiṣṭhira. Again, Arjuna visited Dvārakā, and all the widow wives of Lord Kṛṣṇa lamented before him. He took them all in the presence of Vasudeva and pacified all of them. Later on, when Vasudeva passed away, he performed his funeral ceremony in the absence of Kṛṣṇa. While Arjuna was taking all the wives of Kṛṣṇa to Indraprastha, he was attacked on the way, and he could not protect the ladies in his custody. At last, advised by Vyāsadeva, all the brothers headed for Mahāprasthan. On the way, at the request of his brother, he gave up all important weapons as useless, and he dropped them all in the water.

TEXT 22

mṛgendra iva vikrānto

niṣevyo himavān iva

titikṣur vasudhevāsau

sahiṣṇuḥ pitarāv iva

SYNONYMS

mṛgendraḥ-the lion; iva-like; vikrāntaḥ-powerful; niṣevyaḥ-worthy of taking shelter; himavān-the Himalaya Mountains; iva-like; titikṣuḥ-forbearance; vasudhā iva-like the earth; asau-the child; sahiṣṇuḥ-tolerant; pitarau-parents; iva-like.

This child will be as strong as a lion, and as worthy a shelter as the Himalaya Mountains. He will be forbearing like the earth, and as tolerant as his parents.

One is compared to the lion when one is very strong in chasing an enemy. One should be a lamb at home and a lion in the chase. The lion never fails in the chase of an animal; similarly, the head of the state should never fail in chasing an enemy. The Himalaya Mountains are famous for all richness. There are innumerable caves to live in, numberless trees of good fruits to eat, good springs to drink water from and profuse drugs and minerals to cure diseases. Any man who is not materially prosperous can take shelter of these great mountains, and he will be provided with everything required. Both the materialist and the spiritualist can take advantage of the great shelter of the Himalayas. On the surface of the earth there are so many disturbances caused by the inhabitants. In the modern age the people have begun to detonate atomic weapons on the surface of the earth, and still the earth is forbearing to the inhabitants, like a mother who excuses a little child. Parents are always tolerant to children for all sorts of mischievous acts. An ideal king may be possessed of all these good qualities, and the child Parīkṣit is foretold to have all these qualities in perfection.

TEXT 23

pitāmaha-samaḥ sāmye

prasāde giriśopamaḥ

āśrayaḥ sarva-bhūtānāṁ

yathā devo ramāśrayaḥ

SYNONYMS

pitāmaha-the grandfather, or Brahmā; samaḥ-equally good; sāmye-in the matter; prasāde-in charity or in munificence; giriśa-Lord Śiva; upamaḥ-comparison of equilibrium; āśrayaḥ-resort; sarva-all; bhūtānām-of the living beings; yathā-as; devaḥ-the Supreme Lord; ramā-āśrayaḥ-the Personality of Godhead.

This child will be like his grandfather Yudhiṣṭhira or Brahmā in equanimity of mind. He will be munificent like the lord of the Kailāsa Hill, Śiva. And he will be the resort of everyone, like the Supreme Personality of Godhead Nārāyaṇa, who is even the shelter of the goddess of fortune.

Mental equanimity refers both to Mahārāja Yudhiṣṭhira and to Brahmā, the grandfather of all living beings. According to Śrīdhara Svāmī, the grandfather referred to is Brahmā, but according to Viśvanātha Cakravartī, the grandfather is Mahārāja Yudhiṣṭhira himself. But in both cases the comparison is equally good because both of them are recognized representatives of the Supreme Lord, and thus both of them have to maintain mental equanimity, being engaged in welfare work for the living being. Any responsible executive agent at the top of administration has to tolerate different types of onslaughts from the very persons for whom he works. Brahmājī was criticized even by the gopīs, the highest perfectional devotees of the Lord. The gopīs were dissatisfied with the work of Brahmājī because Lord Brahmā, as creator of this particular universe, created eyelids which obstructed their seeing Lord Kṛṣṇa. They could not tolerate a moment's blinking of the eyes, for it kept them from seeing their beloved Lord Kṛṣṇa. So what to speak of others, who are naturally very critical of every action of a responsible man? Similarly, Mahārāja Yudhiṣṭhira had to cross over many difficult situations created by his enemies, and he proved to be the most perfect maintainer of mental equanimity in all critical circumstances. Therefore the example of both grandfathers for maintaining equanimity of mind is quite fitting.

Lord Śiva is a celebrated demigod who awards gifts to beggars. His name is therefore Āśutoṣa, or one who is pleased very easily. He is also called the Bhūtanātha, or the lord of the common folk, who are mainly attached to him because of his munificent gifts, even without consideration of the aftereffects. Rāvaṇa was very attached to Lord Śiva, and by easily pleasing him, Rāvaṇa became so powerful that he wanted to challenge the authority of Lord Rāma. Of course, Rāvaṇa was never helped by Lord Śiva when he fought with Rāma, the Supreme Personality of Godhead and the Lord of Lord Śiva. To Vṛkāsura, Lord Śiva awarded a benediction which was not only awkward, but also disturbing. Vṛkāsura became empowered, by the grace of Lord Śiva, to vanish anyone's head simply by touching it. Although this was awarded by Lord Śiva, the cunning fellow wanted to make an experiment of the power by touching the head of Lord Śiva. Thus the lord had to take shelter of Viṣṇu to save himself from trouble, and the Lord Viṣṇu, by His illusory potency, asked Vṛkāsura to make an experiment with his own head. The fellow did it and was finished himself, and so the world was saved from all sorts of trouble by such a cunning beggar of the demigods. The excellent point is that Lord Śiva never denies anyone any sort of gift. He is therefore the most generous, although sometimes some kind of a mistake is made.

Ramā means the goddess of fortune. And her shelter is Lord Viṣṇu. Lord Viṣṇu is the maintainer of all living beings. There are innumerable living beings, not only on the surface of this planet but also in all other hundreds of thousands of planets. All of them are provided with all necessities of life for the progressive march towards the end of self-realization, but on the path of sense gratification they are put into difficulty by the agency of māyā, the illusory energy, and so travel the path of a false plan of economic development. Such economic development is never successful because it is illusory. These men are always after the mercy of the illusory goddess of fortune, but they do not know that the goddess of fortune can live only under the protection of Viṣṇu. Without Viṣṇu, the goddess of fortune is an illusion. We should therefore seek the protection of Viṣṇu instead of directly seeking the protection of the goddess of fortune. Only Viṣṇu and the devotees of Viṣṇu can give protection to all, and because Mahārāja Parīkṣit was himself protected by Viṣṇu, it was quite possible for him to give complete protection to all who wanted to live under his rule.

TEXT 24

sarva-sad-guṇa-māhātmye

eṣa kṛṣṇam anuvrataḥ

rantideva ivodāro

yayātir iva dhārmikaḥ

SYNONYMS

sarva-sat-guṇa-māhātmye-glorified by all godly attributes; eṣaḥ-this child; kṛṣṇam-like Lord Kṛṣṇa; anuvrataḥ-a follower in His footsteps; rantidevaḥ-Rantideva; iva-like; udāraḥ-in the matter of magnanimity; yayātiḥ-Yayāti; iva-like; dhārmikaḥ-concerning religion.

This child will be almost as good as Lord Śrī Kṛṣṇa by following in His footsteps. In magnanimity he will become as great as King Rantideva. And in religion he will be like Mahārāja Yayāti.

The last instruction of Lord Śrī Kṛṣṇa in the Bhagavad-gītā is that one should give up everything and should follow in the footsteps of the Lord alone. Less intelligent persons do not agree to this great instruction of the Lord, as ill luck would have it, but one who is actually intelligent catches up this sublime instruction and is immensely benefited. Foolish people do not know that association is the cause of acquiring qualities. Association with fire makes an object hot, even in the material sense. Therefore, association with the Supreme Personality of Godhead makes one qualified like the Lord. As we have discussed previously, one can achieve seventy-eight percent of the godly qualities by the Lord's intimate association. To follow the instructions of the Lord is to associate with the Lord. The Lord is not a material object whose presence one has to feel for such association. The Lord is present everywhere and at all times. It is quite possible to have His association simply by following His instruction because the Lord and His instruction and the Lord and His name, fame, attributes and paraphernalia are all identical with Him, being absolute knowledge. Mahārāja Parīkṣit associated with the Lord even from the womb of his mother up to the last day of his valuable life, and thus he acquired all the essential good qualities of the Lord in all perfection.

Rantideva: An ancient king prior to the Mahābhārata period, referred to by Nārada Muni while instructing Sañjaya, as mentioned in Mahābhārata (Droṇa-parva 67). He was a great king, liberal for hospitality and distribution of foodstuff. Even Lord Śrī Kṛṣṇa praised his acts of charity and hospitality. He was blessed by the great Vasiṣṭha Muni for supplying him cold water, and thus he achieved the heavenly planet. He used to supply fruits, roots and leaves to the ṛṣis, and thus he was blessed by them with fulfillment of his desires. Although a kṣatriya by birth, he never ate flesh in his life. He was especially hospitable to Vasiṣṭha Muni, and by his blessings only he attained the higher planetary residence. He is one of those pious kings whose names are remembered in the morning and evening.

Yayāti: The great emperor of the world and the original forefather of all great nations of the world who belong to the Āryan and Indo-European stock. He is the son of Mahārāja Nabuṣa, and he became the emperor of the world due to his elder brother's becoming a great and liberated saintly mystic. He ruled over the world for several thousands of years and performed many sacrifices and pious activities recorded in history, although his early youth was very lustful and full of romantic stories. He fell in love with Devayānī, the most beloved daughter of Śukrācārya. Devayānī wished to marry him, but at first he refused to accept her because of her being a daughter of a brāhmaṇa. According to śāstras, a brāhmaṇa could marry the daughter of a kṣatriya but a kṣatriya could not marry the daughter of a brāhmaṇa. They were very much cautious about varṇa-saṅkara population in the world. Śukrācārya amended this law of forbidden marriage and induced Emperor Yayāti to accept Devayānī. Devayānī had a girl friend named Śarmiṣṭhā, who also fell in love with the emperor and thus went with her friend Devayānī. Śukrācārya forbade Emperor Yayāti to call Śarmiṣṭhā into his bedroom, but Yayāti could not strictly follow his instruction. He secretly married Śarmiṣṭhā also and begot sons by her. When this was known by Devayānī, she went to her father and lodged a complaint. Yayāti was much attached to Devayānī, and when he went to his father-in-law's place to call her, Śukrācārya was angry with him and cursed him to become impotent. Yayāti begged his father-in-law to withdraw his curse, but the sage asked Yayāti to ask youthfulness from his sons and let them become old as the condition of his becoming potent. He had five sons, two from Devayānī and three from Śarmiṣṭhā. From his five sons, namely (1) Yadu, (2) Turvasu, (3) Druhyu, (4) Anu and (5) Pūru, five famous dynasties, namely (1) the Yadu dynasty, (2) the Yavana (Turk) dynasty, (3) the Bhoja dynasty, (4) the Mleccha dynasty (Greek) and (5) the Paurava dynasty, all emanated to spread all over the world. He reached the heavenly planets by dint of his pious acts, but he fell down from there because of his self-advertisement and criticizing other great souls. After his fall, his daughter and grandson bestowed upon him their accumulated virtues, and by the help of his grandson and friend Śibi, he was again promoted to the heavenly kingdom, becoming one of the assembly members of Yamarāja, with whom he is staying as a devotee. He performed more than one thousand different sacrifices, gave in charity very liberally and was a very influential king. His majestic power was felt all over the world. His youngest son agreed to award him his youthfulness when he was troubled with lustful desires, even for one thousand years. Finally he became detached from worldly life and returned the youthfulness again to his son Pūru. He wanted to hand over the kingdom to Pūru, but his noblemen and the subjects did not agree. But when he explained to his subjects the greatness of Pūru, they agreed to accept Pūru as the King, and thus Emperor Yayāti retired from family life and left home for the forest.

TEXT 25

dhṛtyā bali-samaḥ kṛṣṇe

prahrāda iva sad-grahaḥ

āhartaiṣo 'śvamedhānāṁ

vṛddhānāṁ paryupāsakaḥ

SYNONYMS

dhṛtyā-by patience; bali-samaḥ-like Bali Mahārāja; kṛṣṇe-unto Lord Śrī Kṛṣṇa; prahrāda-Prahlāda Mahārāja; iva-like; sat-grahaḥ-devotee of; āhartā-performer; eṣaḥ-this child; aśvamedhānām-of Aśvamedha sacrifices; vṛddhānām-of the old and experienced men; paryupāsakaḥ-follower.

This child will be like Bali Mahārāja in patience, a staunch devotee of Lord Kṛṣṇa like Prahlāda Mahārāja, a performer of many Aśvamedha [horse] sacrifices and a follower of the old and experienced men.

Bali Mahārāja: One of the twelve authorities in the devotional service of the Lord. Bali Mahārāja is a great authority in devotional service because he sacrificed everything to please the Lord and relinquished the connection of his so-called spiritual master who obstructed him on the path of risking everything for the service of the Lord. The highest perfection of religious life is to attain to the stage of unqualified devotional service of the Lord without any cause or without being obstructed by any kind of worldly obligation. Bali Mahārāja was determined to give up everything for the satisfaction of the Lord, and he did not care for any obstruction whatsoever. He is the grandson of Prahlāda Mahārāja, another authority in the devotional service of the Lord. Bali Mahārāja and the history of his dealings with Viṣṇu Vāmanadeva are described in the Eighth Canto of Śrīmad-Bhāgavatam (Chapter 11-24).

Prahlāda Mahārāja: A perfect devotee of Lord Kṛṣṇa (Viṣṇu). His father, Hiraṇyakaśipu, chastised him severely when he was only five years old for his becoming an unalloyed devotee of the Lord. He was the first son of Hiraṇyakaśipu, and his mother's name was Kayādhu. Prahlāda Mahārāja was an authority in the devotional service of the Lord because he had his father killed by Lord Nṛsiṁhadeva, setting the example that even a father should be removed from the path of devotional service if such a father happens to be an obstacle. He had four sons, and the eldest son, Virocana, is the father of Bali Mahārāja, mentioned above. The history of Prahlāda Mahārāja's activities is described in the Seventh Canto of Śrīmad-Bhāgavatam.

TEXT 26

rājarṣīṇāṁ janayitā

śāstā cotpatha-gāminām

nigrahītā kaler eṣa

bhuvo dharmasya kāraṇāt

SYNONYMS

rāja-ṛṣīṇām-of kings as good as sages; janayitā-producer; śāstā-chastiser; ca-and; utpatha-gāminām-of the upstarts; nigrahītā-molester; kaleḥ-of the quarrelsome; eṣaḥ-this; bhuvaḥ-of the world; dharmasya-of religion; kāraṇāt-on account of.

This child will be the father of kings who will be like sages. For world peace and for the sake of religion, he will be the chastiser of the upstarts and the quarrelsome.

The wisest man in the world is a devotee of the Lord. The sages are called wise men, and there are different types of wise men for different branches of knowledge. Unless, therefore, the king or the head of the state is the wisest man, he cannot control all types of wise men in the state. In the line of royal succession in the family of Mahārāja Yudhiṣṭhira, all the kings, without exception, were the wisest men of their times, and so also it is foretold about Mahārāja Parīkṣit and his son Mahārāja Janamejaya, who was yet to be born. Such wise kings can become chastisers of upstarts and uprooters of Kali, or quarrelsome elements. As will be clear in the chapters ahead, Mahārāja Parīkṣit wanted to kill the personified Kali, who was attempting to kill a cow, the emblem of peace and religion. The symptoms of Kali are (1) wine, (2) women, (3) gambling and (4) slaughterhouses. Wise rulers of all states should take lessons from Mahārāja Parīkṣit in how to maintain peace and morality by subduing the upstarts and quarrelsome people who indulge in wine, illicit connection with women, gambling and meat-eating supplied by regularly maintained slaughterhouses. In this age of Kali, regular license is issued for maintaining all of these different departments of quarrel. So how can they expect peace and morality in the state? The state fathers, therefore, must follow the principles of becoming wiser by devotion to the Lord, by chastising the breaker of discipline and by uprooting the symptoms of quarrel, as mentioned above. If we want blazing fire, we must use dry fuel. Blazing fire and moist fuel go ill together. Peace and morality can prosper only by the principles of Mahārāja Parīkṣit and his followers.

TEXT 27

takṣakād ātmano mṛtyuṁ

dvija-putropasarjitāt

prapatsyata upaśrutya

mukta-saṅgaḥ padaṁ hareḥ

SYNONYMS

takṣakāt-by the snake-bird; ātmanaḥ-of his personal self; mṛtyum-death; dvija-putra-the son of a brāhmaṇa; upasarjitāt-being sent by; prapatsyate-having taken shelter of; upaśrutya-after hearing; mukta-saṅgaḥ-freed from all attachment; padam-position; hareḥ-of the Lord.

After hearing about his death, which will be caused by the bite of a snake-bird sent by a son of a brāhmaṇa, he will get himself freed from all material attachment and surrender unto the Personality of Godhead, taking shelter of Him.

Material attachment and taking shelter of the lotus feet of the Lord go ill together. Material attachment means ignorance of transcendental happiness under the shelter of the Lord. Devotional service to the Lord, while existing in the material world, is a way to practice one's transcendental relation with the Lord, and when it is matured, one gets completely free from all material attachment and becomes competent to go back home, back to Godhead. Mahārāja Parīkṣit, being especially attached to the Lord from the beginning of his body in the womb of his mother, was continuously under the shelter of the Lord, and the so-called warning of his death within seven days from the date of the curse by the brāhmaṇa's son was a boon to him to enable him to prepare himself to go back home, back to Godhead. Since he was always protected by the Lord, he could have avoided the effect of such a curse by the grace of the Lord, but he did not take such undue advantage for nothing. Rather, he made the best use of a bad bargain. For seven days continuously he heard Śrīmad-Bhāgavatam from the right source, and thus he got shelter at the lotus feet of the Lord by that opportunity.

TEXT 28

jijñāsitātma-yāthārthyo

muner vyāsa-sutād asau

hitvedaṁ nṛpa gaṅgāyāṁ

yāsyaty addhākutobhayam

SYNONYMS

jijñāsita-having inquired of; ātma-yāthārthyaḥ-right knowledge of one's own self; muneḥ-from the learned philosopher; vyāsa-sutāt-the son of Vyāsa; asau-he; hitvā-quitting; idam-this material attachment; nṛpa-O King; gaṅgāyām-on the bank of the Ganges; yāsyati-will go; addhā-directly; akutaḥ-bhayam-the life of fearlessness.

After inquiring about proper self-knowledge from the son of Vyāsadeva, who will be a great philosopher, he will renounce all material attachment and achieve a life of fearlessness.

Material knowledge means ignorance of the knowledge of one's own self. Philosophy means to seek after the right knowledge of one's own self, or the knowledge of self-realization. Without self-realization, philosophy is dry speculation or a waste of time and energy. Śrīmad-Bhāgavatam gives the right knowledge of one's own self, and by hearing Śrīmad-Bhāgavatam one can get free from material attachment and enter into the kingdom of fearlessness. This material world is fearfulness. Its prisoners are always fearful as within a prison house. In the prison house no one can violate the jail rules and regulations, and violating the rules means another term for extension of prison life. Similarly, we in this material existence are always fearful. This fearfulness is called anxiety. Everyone in the material life, in all species and varieties of life, is full of anxieties, either by breaking or without breaking the laws of nature. Liberation, or mukti, means getting relief from these constant anxieties. This is possible only when the anxiety is changed to the devotional service of the Lord. Śrīmad-Bhāgavatam gives us the chance to change the quality of anxiety from matter to spirit. This is done in the association of a learned philosopher like the self-realized Śukadeva Gosvāmī, the great son of Śrī Vyāsadeva. Mahārāja Parīkṣit, after receiving warning of his death, took advantage of this opportunity by association with Śukadeva Gosvāmī and achieved the desired result.

There is a sort of imitation of this reciting and hearing of Śrīmad-Bhāgavatam by professional men, and their foolish audience thinks that they will get free from the clutches of material attachment and attain the life of fearlessness. Such imitative hearing of Śrīmad-Bhāgavatam is a caricature only, and one should not be misled by such a performance of bhāgavatam saptāha undertaken by ridiculous greedy fellows to maintain an establishment of material enjoyment.

TEXT 29

iti rājña upādiśya

viprā jātaka-kovidāḥ

labdhāpacitayaḥ sarve

pratijagmuḥ svakān gṛhān

SYNONYMS

iti-thus; rājñe-unto the King; upādiśya-having advised; viprāḥ-persons well versed in the Vedas; jātaka-kovidāḥ-persons expert in astrology and in the performance of birth ceremonies; labdha-apacitayaḥ-those who had received sumptuously as remuneration; sarve-all of them; pratijagmuḥ-went back; svakān-their own; gṛhān-houses.

Thus those who were expert in astrological knowledge and in performance of the birth ceremony instructed King Yudhiṣṭhira about the future history of his child. Then, being sumptuously remunerated, they all returned to their respective homes.

The Vedas are the storehouse of knowledge, both material and spiritual. But such knowledge aims at perfection of self-realization. In other words, the Vedas are the guides for the civilized man in every respect. Since human life is the opportunity to get free from all material miseries, it is properly guided by the knowledge of the Vedas, in the matters of both material needs and spiritual salvation. The specific intelligent class of men who were devoted particularly to the knowledge of the Vedas were called the vipras, or the graduates of the Vedic knowledge. There are different branches of knowledge in the Vedas, of which astrology and pathology are two important branches necessary for the common man. So the intelligent men, generally known as the brāhmaṇas, took up all the different branches of Vedic knowledge to guide society. Even the department of military education (Dhanur-veda) was also taken up by such intelligent men, and the vipras were also teachers of this section of knowledge, as were Droṇācārya, Kṛpācārya, etc.

The word vipra mentioned herein is significant. There is a little difference between the vipras and the brāhmaṇas. The vipras are those who are expert in karma-kāṇḍa, or fruitive activities, guiding the society towards fulfilling the material necessities of life, whereas the brāhmaṇas are expert in spiritual knowledge of transcendence. This department of knowledge is called jñāna-kāṇḍa, and above this there is the upāsanā-kāṇḍa. The culmination of upāsanā-kāṇḍa is the devotional service of the Lord Viṣṇu, and when the brāhmaṇas achieve perfection, they are called Vaiṣṇavas. Viṣṇu worship is the highest of the modes of worship. Elevated brāhmaṇas are Vaiṣṇavas engaged in the transcendental loving service of the Lord, and thus Śrīmad-Bhāgavatam, which is the science of devotional service, is very dear to the Vaiṣṇavas. And as explained in the beginning of the Śrīmad-Bhāgavatam, it is the mature fruit of Vedic knowledge and is superior subject matter, above the three kāṇḍas, namely karma, jñāna and upāsanā.

Amongst the karma-kāṇḍa experts, the jātaka expert vipras were good astrologers who could tell all the future history of a born child simply by the astral calculations of the time (lagna). Such expert jātaka-vipras were present during the birth of Mahārāja Parīkṣit, and his grandfather, Mahārāja Yudhiṣṭhira, awarded the vipras sufficiently with gold, land, villages, grains and other valuable necessaries of life, which also include cows. There is a need of such vipras in the social structure, and it is the duty of the state to maintain them comfortably, as designed in the Vedic procedure. Such expert vipras, being sufficiently paid by the state, could give free service to the people in general, and thus this department of Vedic knowledge could be available for all.

TEXT 30

sa eṣa loke vikhyātaḥ

parīkṣid iti yat prabhuḥ

pūrvaṁ dṛṣṭam anudhyāyan

parīkṣeta nareṣv iha

SYNONYMS

saḥ-he; eṣaḥ-in this; loke-world; vikhyātaḥ-famous; parīkṣit-one who examines; iti-thus; yat-what; prabhuḥ-O my King; pūrvan-before; dṛṣṭam-seen; anudhyāyan-constantly contemplating; parīkṣeta-shall examine; nareṣu-unto every man; iha-here.

So his son would become famous in the world as Parīkṣit [examiner] because he would come to examine all human beings in his search after that personality whom he saw before his birth. Thus he would come to constantly contemplate Him.

Mahārāja Parīkṣit, fortunate as he was, got the impression of the Lord even in the womb of his mother, and thus his contemplation on the Lord was constantly with him. Once the impression of the transcendental form of the Lord is fixed in one's mind, one can never forget Him in any circumstance. Child Parīkṣit, after coming out of the womb, was in the habit of examining everyone to see whether he was the same personality whom he first saw in the womb. But no one could be equal to or more attractive than the Lord, and therefore he never accepted anyone. But the Lord was constantly with him by such examination, and thus Mahārāja Parīkṣit was always engaged in the devotional service of the Lord by remembrance.

Śrīla Jīva Gosvāmī remarks in this connection that every child, if given an impression of the Lord from his very childhood, certainly becomes a great devotee of the Lord like Mahārāja Parīkṣit. One may not be as fortunate as Mahārāja Parīkṣit to have the opportunity to see the Lord in the womb of his mother, but even if he is not so fortunate, he can be made so if the parents of the child desire him to be so. There is a practical example in my personal life in this connection. My father was a pure devotee of the Lord, and when I was only four or five years old, my father gave me a couple of forms of Rādhā and Kṛṣṇa. In a playful manner, I used to worship these Deities along with my sister, and I used to imitate the performances of a neighboring temple of Rādhā-Govinda. By constantly visiting this neighboring temple and copying the ceremonies in connection with my own Deities of play, I developed a natural affinity for the Lord. My father used to observe all the ceremonies befitting my position. Later on, these activities were suspended due to my association in the schools and colleges, and I became completely out of practice. But in my youthful days, when I met my spiritual master, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, again I revived my old habit, and the same playful Deities became my worshipful Deities in proper regulation. This was followed up until I left the family connection, and I am pleased that my generous father gave the first impression which was developed later into regulative devotional service by His Divine Grace. Mahārāja Prahlāda also advised that such impressions of a godly relation must be impregnated from the beginning of childhood, otherwise one may miss the opportunity of the human form of life, which is very valuable although it is temporary like others.

TEXT 31

sa rāja-putro vavṛdhe

āśu śukla ivoḍupaḥ

āpūryamāṇaḥ pitṛbhiḥ

kāṣṭhābhir iva so 'nvaham

SYNONYMS

saḥ-that; rāja-putraḥ-the royal prince; vavṛdhe-grew up; āśu-very soon; śukle-waxing moon; iva-like; uḍupaḥ-the moon; āpūryamāṇaḥ-luxuriantly; pitṛbhiḥ-by the parental guardians; kāṣṭhābhiḥ-plenary development; iva-like; saḥ-he; anvaham-day after day.

As the moon, in its waxing fortnight, develops day after day, so the royal prince [Parīkṣit] very soon developed luxuriantly under the care and full facilities of his guardian grandfathers.

TEXT 32

yakṣyamāṇo 'śvamedhena

jñāti-droha-jihāsayā

rājā labdha-dhano dadhyau

nānyatra kara-daṇḍayoḥ

SYNONYMS

yakṣyamāṇaḥ-desiring to perform; aśvamedhena-by the horse sacrifice ceremony; jñāti-droha-fighting with kinsmen; jihāsayā-for getting free; rājā-King Yudhiṣṭhira; labdha-dhanaḥ-for getting some wealth; dadhyau-thought about it; na anyatra-not otherwise; kara-daṇḍayoḥ-taxes and fines.

Just at this time, King Yudhiṣṭhira was considering performing a horse sacrifice to get freed from sins incurred from fighting with kinsmen. But he became anxious to get some wealth, for there were no surplus funds outside of fines and tax collection.

As the brāhmaṇas and vipras had a right to be subsidized by the state, the state executive head had the right to collect taxes and fines from the citizens. After the Battle of Kurukṣetra the state treasury was exhausted, and therefore there was no surplus fund except the fund from tax collection and fines. Such funds were sufficient only for the state budget, and having no excess fund, the King was anxious to get more wealth in some other way in order to perform the horse sacrifice. Mahārāja Yudhiṣṭhira wanted to perform this sacrifice under the instruction of Bhīṣmadeva.

TEXT 33

tad abhipretam ālakṣya

bhrātaro 'cyuta-coditāḥ

dhanaṁ prahīṇam ājahrur

udīcyāṁ diśi bhūriśaḥ

SYNONYMS

tat-his; abhipretam-wishes of the mind; ālakṣya-observing; bhrātaraḥ-his brothers; acyuta-the infallible (Lord Śrī Kṛṣṇa); coditāḥ-being advised by; dhanam-riches; prahīṇam-to collect; ājahruḥ-brought about; udīcyām-northern; diśi-direction; bhūriśaḥ-sufficient.

Understanding the hearty wishes of the King, his brothers, as advised by the infallible Lord Kṛṣṇa, collected sufficient riches from the North [left by King Marutta].

Mahārāja Marutta: one of the great emperors of the world. He reigned over the world long before the reign of Mahārāja Yudhiṣṭhira. He was the son of Mahārāja Avikṣit and was a great devotee of the son of the sun-god, known as Yamarāja. His brother Samvarta was a rival priest of the great Bṛhaspati, the learned priest of the demigods. He conducted one sacrifice called Saṅkāra-yajña by which the Lord was so satisfied that He was pleased to hand over to him the charge of a mountain peak of gold. This peak of gold is somewhere in the Himalaya Mountains, and modern adventurers may try to find it there. He was so powerful an emperor that at the day's end of sacrifice, the demigods from the other planets like Indra, Candra and Bṛhaspati used to visit his palace. And because he had the gold peak at his disposal, he had sufficient gold in his possession. The canopy of the sacrificial altar was completely made of gold. in his daily performances of the sacrificial ceremonies, some of the inhabitants of the Vāyuloka (airy planets) were invited to expedite the cooking work of the ceremony. And the assembly of the demigods in the ceremony was led by Viśvadeva.

By his constant pious work he was able to drive out all kinds of diseases from the jurisdiction of his kingdom. All the inhabitants of higher planets like Devaloka and Pitṛloka were pleased with him for his great sacrificial ceremonies. Every day he used to give in charity to the learned brāhmaṇas such things as beddings, seats, conveyances and sufficient quantities of gold. Because of munificent charities and performances of innumerable sacrifices, the King of heaven, Indradeva, was fully satisfied with him and always wished for his welfare. Due to his pious activities, he remained a young man throughout his life and reigned over the world for one thousand years, surrounded by his satisfied subjects, ministers, legitimate wife, sons and brothers. Even Lord Śrī Kṛṣṇa praised his spirit of pious activities. He handed over his only daughter to Maharṣi Aṅgirā, and by his good blessings, he was elevated to the kingdom of heaven. First of all, he wanted to offer the priesthood of his sacrifices to learned Bṛhaspati, but the demigod refused to accept the post because of the King's being a human being, a man of this earth. He was very sorry for this, but on the advice of Nārada Muni he appointed Samvarta to the post, and he was successful in his mission.

The success of a particular type of sacrifice completely depends on the priest in charge. In this age, all kinds of sacrifice are forbidden because there is no learned priest amongst the so-called brāhmaṇas, who go by the false notion of becoming sons of brāhmaṇas without brahminical qualifications. In this age of Kali, therefore, only one kind of sacrifice is recommended, saṅkīrtana-yajña, as inaugurated by Lord Śrī Caitanya Mahāprabhu.

TEXT 34

tena sambhṛta-sambhāro

dharma-putro yudhiṣṭhiraḥ

vājimedhais tribhir bhīto

yajñaiḥ samayajad dharim

SYNONYMS

tena-with that wealth; sambhṛta-collected; sambhāraḥ-ingredients; dharma-putraḥ-the pious king; yudhiṣṭhiraḥ-Yudhiṣṭhira; vājimedhaiḥ-by horse sacrifices; tribhiḥ-three times; bhītaḥ-being greatly afraid after the Battle of Kurukṣetra; yajñaiḥ-sacrifices; samayajat-perfectly worshiped; harim-the Personality of Godhead.

By those riches, the King could procure the ingredients for three horse sacrifices. Thus the pious King Yudhiṣṭhira, who was very fearful after the Battle of Kurukṣetra, pleased Lord Hari, the Personality of Godhead.

Mahārāja Yudhiṣṭhira was the ideal and celebrated pious King of the world, and still he was greatly afraid after the execution of the Battle of Kurukṣetra because of the mass killing in the fight, all of which was done only to install him on the throne. He therefore took all the responsibility for sins committed in the warfare, and to get rid of all these sins, he wanted to perform three sacrifices in which horses are offered at the altar. Such a sacrifice is very costly. Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity. Besides that, all the golden plates and utensils which were used in the sacrifice were also thrown in the dustbins, and all such heaps of gold remained unclaimed property for a long time, till Mahārāja Yudhiṣṭhira collected them for his own purposes. Lord Śrī Kṛṣṇa advised the brothers of Mahārāja Yudhiṣṭhira to collect the unclaimed property because it belonged to the King. The more astonishing thing is that no subject of the state also collected such unclaimed gold for industrial enterprise or anything like that. This means that the state citizens were completely satisfied with all necessities of life and therefore not inclined to accept unnecessary productive enterprises for sense gratification. Mahārāja Yudhiṣṭhira also requisitioned the heaps of gold for performing sacrifices and for pleasing the Supreme Hari Personality of Godhead. Otherwise he had no desire to collect them for the state treasury.

One should take lessons from the acts of Mahārāja Yudhiṣṭhira. He was afraid of sins committed on the battlefield, and therefore he wanted to satisfy the supreme authority. This indicates that unintentional sins are also committed in our daily occupational discharge of duties, and to counteract even such unintentional crimes, one must perform sacrifices as they are recommended in the revealed scriptures. The Lord says in Bhagavad-gītā (yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]) that one must perform sacrifices recommended in the scriptures in order to get rid of commitments of all unauthorized work, or even unintentional crimes which we are apt to commit. By doing so, one shall be freed from all kinds of sins. And those who do not do so but work for self-interest or sense gratification have to undergo all tribulations accrued from committed sins. Therefore, the main purpose of performing sacrifices is to satisfy the Supreme Personality Hari. The process of performing sacrifices may be different in terms of different times, places and persons, but the aim of such sacrifices is one and the same at all times and in all circumstances, viz. , satisfaction of the Supreme Lord Hari. That is the way of pious life, and that is the way of peace and prosperity in the world at large. Mahārāja Yudhiṣṭhira did all these as the ideal pious king in the world.

If Mahārāja Yudhiṣṭhira is a sinner in his daily discharge of duties, in royal administration of state affairs, wherein killing of man and animals is a recognized art, then we can just imagine the amount of sins committed consciously or unconsciously by the untrained population of the Kali-yuga who have no way to perform sacrifice to please the Supreme Lord. The Bhāgavatam says, therefore, that the prime duty of the human being is to satisfy the Supreme Lord by the performance of one's occupational duty (SB 1.2.13).

Let any man of any place or community, caste or creed be engaged in any sort of occupational duty, but he must agree to perform sacrifices as it is recommended in the scriptures for the particular place, time and person. In the Vedic literatures it is recommended that in Kali-yuga people engage in glorifying the Lord by chanting the holy name of Kṛṣṇa (kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 3.31.1]) without offense. By doing so one can be freed from all sins and thus can attain the highest perfection of life by returning home, back to Godhead. We have already discussed this more than once in this great literature in different places, especially in the introductory portion by sketching the life of Lord Śrī Caitanya Mahāprabhu, and still we are repeating the same with a view to bring about peace and prosperity in society.

The Lord has declared openly in Bhagavad-gītā how He becomes pleased with us, and the same process is practically demonstrated in the life and preaching work of Lord Śrī Caitanya Mahāprabhu. The perfect process of performing yajñas, or sacrifice, to please the Supreme Lord Hari (the Personality of Godhead, who gets us free from all miseries of existence) is to follow the ways of Lord Śrī Caitanya Mahāprabhu in this dark age of quarrel and dissension.

Mahārāja Yudhiṣṭhira had to collect heaps of gold to secure the paraphernalia for the horse sacrifice yajñas in days of sufficiency, so we can hardly think of such performance of yajñas in these days of insufficiency and complete scarcity of gold. At the present moment we have heaps of papers and promises of their being converted into gold by economic development of modern civilization, and still there is no possibility of spending riches like Mahārāja Yudhiṣṭhira, either individually or collectively or by state patronization. Just suitable, therefore, for the age, is the method recommended by Lord Śrī Caitanya Mahāprabhu in terms of the śāstra. Such a method requires no expenditure at all and yet can award more benefit than other expensive methods of yajña performances.

The horse sacrifice yajña or cow sacrifice yajña performed by the Vedic regulations shouldn't be misunderstood as a process of killing animals. On the contrary, animals offered for the yajña were rejuvenated to a new span of life by the transcendental power of chanting the Vedic hymns, which, if properly chanted, are different from what is understood by the common layman. The Veda-mantras are all practical, and the proof is rejuvenation of the sacrificed animal.

There is no possibility of such methodical chanting of the Vedic hymns by the so-called brāhmaṇas or priests of the present age. The untrained descendants of the twice-born families are no more like their forefathers, and thus they are counted amongst the śūdras, or once-born men. The once-born man is unfit to chant the Vedic hymns, and therefore there is no practical utility of chanting the original hymns.

And to save them all, Lord Śrī Caitanya Mahāprabhu propounded the saṅkīrtana movement or yajña for all practical purposes, and the people of the present age are strongly recommended to follow this sure and recognized path.

TEXT 35

āhūto bhagavān rājñā

yājayitvā dvijair nṛpam

uvāsa katicin māsān

suhṛdāṁ priya-kāmyayā

SYNONYMS

āhūtaḥ-being called by; bhagavān-Lord Kṛṣṇa, the Personality of Godhead; rājñā-by the King; yājayitvā-causing to be performed; dvijaiḥ-by the learned brāhmaṇas; nṛpam-on behalf of the King; uvāsa-resided; katicit-a few; māsān-months; suhṛdām-for the sake of the relatives; priya-kāmyayā-for the pleasure.

Lord Śrī Kṛṣṇa, the Personality of Godhead, being invited to the sacrifices by Mahārāja Yudhiṣṭhira, saw to it that they were performed by qualified [twice-born] brāhmaṇas. After that, for the pleasure of the relatives, the Lord remained a few months.

Lord Śrī Kṛṣṇa was invited by Mahārāja Yudhiṣṭhira to look into the supervision of the performances of yajña, and the Lord, to abide by the orders of His elderly cousin, caused the performance of yajñas by learned twice-born brāhmaṇas. Simply taking birth in the family of a brāhmaṇa does not make one qualified to perform yajñas. One must be twice-born by proper training and initiation from the bona fide ācārya. The once-born scions of brāhmaṇa families are equal with the once-born śūdras, and such brahma-bandhus, or unqualified once-born scions, must be rejected for any purpose of religious or Vedic function. Lord Śrī Kṛṣṇa was entrusted to look after this arrangement, and perfect as He is, He caused the yajñas to be performed by the bona fide twice-born brāhmaṇas for successful execution.

TEXT 36

tato rājñābhyanujñātaḥ

kṛṣṇayā saha-bandhubhiḥ

yayau dvāravatīṁ brahman

sārjuno yadubhir vṛtaḥ

SYNONYMS

tataḥ-thereafter; rājñā-by the King; abhyanujñātaḥ-being permitted; kṛṣṇayā-as well as by Draupadī; saha-along with; bandhubhiḥ-other relatives; yayau-went to; dvāravatīm-Dvārakādhāma; brahman-O brāhmaṇas; sa-arjunaḥ-along with Arjuna; yadubhiḥ-by the members of the Yadu dynasty; vṛtaḥ-surrounded.

O Śaunaka, thereafter the Lord, having bade farewell to King Yudhiṣṭhira, Draupadī and other relatives, started for the city of Dvārakā, accompanied by Arjuna and other members of the Yadu dynasty.

Thus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Birth of Emperor Parīkṣit."

Chapter Thirteen

Dhṛtarāṣṭra Quits Home

TEXT 1

sūta uvāca

viduras tīrtha-yātrāyāṁ

maitreyād ātmano gatim

jñātvāgād dhāstinapuraṁ

tayāvāpta-vivitsitaḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; viduraḥ-Vidura; tīrtha-yātrāyām-while traveling to different places of pilgrimage; maitreyāt-from the great sage Maitreya; ātmanaḥ-of the self; gatim-destination; jñātvā-by knowing it; āgāt-went back; hāstinapuram-the city of Hastināpura; tayā-by that knowledge; avāpta-sufficiently a gainer; vivitsitaḥ-being well versed in everything knowable.

Śrī Sūta Gosvāmī said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastināpura. He became as well versed in the subject as he desired.

Vidura: One of the prominent figures in the history of the Mahābhārata. He was conceived by Vyāsadeva in the womb of the maidservant of Ambikā, mother of Mahārāja Pāṇḍu. He is the incarnation of Yamarāja. Being cursed by Maṇḍuka Muni, he was to become a śūdra. The story is narrated as follows. Once upon a time the state police caught some thieves who had concealed themselves in the hermitage of Maṇḍuka Muni. The police constables, as usual, arrested all the thieves and Maṇḍuka Muni along with them. The magistrate specifically punished the muni to death by being pierced with a lance. When he was just to be pierced, the news reached the king, and he at once stopped the act on consideration of his being a great muni. The king personally begged the muni's pardon for the mistake of his men, and the saint at once went to Yamarāja, who prescribes the destiny of the living beings. Yamarāja, being questioned by the muni, replied that the muni in his childhood pierced an ant with a sharpened straw, and for that reason he was put into difficulty. The muni thought it unwise on the part of Yamarāja that he was punished for his childish innocence, and thus the muni cursed Yamarāja to become a śūdra, and this śūdra incarnation of Yamarāja was known as Vidura, the śūdra brother of Dhṛtarāṣṭra and Mahārāja Pāṇḍu. But this śūdra son of the Kuru dynasty was equally treated by Bhīṣmadeva, along with his other nephews, and in due course Vidura was married with a girl who was also born in the womb of a śūdrāṇī by a brāhmaṇa. Although Vidura did not inherit the property of his father (the brother of Bhīṣmadeva), still he was given sufficient state property by Dhṛtarāṣṭra, the elder brother of Vidura. Vidura was very much attached to his elder brother, and all along he tried to guide him on the right path. During the fratricidal war of Kurukṣetra, Vidura repeatedly implored his elder brother to do justice to the sons of Pāṇḍu, but Duryodhana did not like such interference by his uncle, and thus he practically insulted Vidura. This resulted in Vidura's leaving home for pilgrimage and taking instructions from Maitreya.

TEXT 2

yāvataḥ kṛtavān praśnān

kṣattā kauṣāravāgrataḥ

jātaika-bhaktir govinde

tebhyaś copararāma ha

SYNONYMS

yāvataḥ-all that; kṛtavān-did he put; praśnān-questions; kṣattā-a name of Vidura; kauṣārava-a name of Maitreya; agrataḥ-in the presence of; jāta-having grown up; eka-one; bhaktiḥ-transcendental loving service; govinde-unto Lord Kṛṣṇa; tebhyaḥ-regarding further questions; ca-and; upararāma-retired from; ha-in the past.

After asking various questions and becoming established in the transcendental loving service of Lord Kṛṣṇa, Vidura retired from putting questions to Maitreya Muni.

Vidura retired from putting questions before Maitreya Muni when he was convinced by Maitreya Ṛṣi that the summum bonum of life is to be finally situated in the transcendental loving service of Lord Śrī Kṛṣṇa, who is Govinda, or one who satisfies His devotees in all respects. The conditioned soul, the living being in material existence, seeks happiness by employing his senses in the modes of materialism, but that cannot give him satisfaction. He then searches after the Supreme Truth by the empiric philosophic speculative method and intellectual feats. But if he does not find the ultimate goal, he again goes down to material activities and engages himself in various philanthropic and altruistic works, which all fail to give him satisfaction. So neither fruitive activities nor dry philosophical speculation can give one satisfaction because by nature a living being is the eternal servitor of the Supreme Lord Śrī Kṛṣṇa, and all the Vedic literatures give him direction towards that ultimate end. The Bhagavad-gītā (15.15) confirms this statement.

Like Vidura, an inquisitive conditioned soul must approach a bona fide spiritual master like Maitreya and by intelligent inquiries must try to know everything about karma (fruitive activities), jñāna (philosophical research for the Supreme Truth) and yoga (the linking process of spiritual realization). One who is not seriously inclined to put questions before a spiritual master need not accommodate a show-bottle spiritual master, nor should a person who may be a spiritual master for others pose to be so if he is unable to engage his disciple ultimately in the transcendental loving service of Lord Śrī Kṛṣṇa. Vidura was successful in approaching such a spiritual master like Maitreya, and he got the ultimate goal of life: bhakti unto Govinda. Thus there was nothing to be known further about spiritual progress.

TEXTS 3-4

taṁ bandhum āgataṁ dṛṣṭvā

dharma-putraḥ sahānujaḥ

dhṛtarāṣṭro yuyutsuś ca

sūtaḥ śāradvataḥ pṛthā

gāndhārī draupadī brahman

subhadrā cottarā kṛpī

anyāś ca jāmayaḥ pāṇḍor

jñātayaḥ sasutāḥ striyaḥ

SYNONYMS

tam-him; bandhum-relative; āgatam-having arrived there; dṛṣṭvā-by seeing it; dharma-putraḥ-Yudhiṣṭhira; saha-anujaḥ-along with his younger brothers; dhṛtarāṣṭraḥ-Dhṛtarāṣṭra; yuyutsuḥ-Sātyaki; ca-and; sūtaḥ-Sañjaya; śāradvataḥ-Kṛpācārya; pṛthā-Kuntī; gāndhārī-Gāndhārī; draupadī-Draupadī; brahman-O brāhmaṇas; subhadrā-Subhadrā; ca-and; uttarā-Uttarā; kṛpī-Kṛpī; anyāḥ-others; ca-and; jāmayaḥ-wives of other family members; pāṇḍoḥ-of the Pāṇḍavas; jñātayaḥ-family members; sa-sutāḥ-along with their sons; striyaḥ-the ladies.

When they saw Vidura return to the palace, all the inhabitants-Mahārāja Yudhiṣṭhira, his younger brothers, Dhṛtarāṣṭra, Sātyaki, Sañjaya, Kṛpācārya, Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī, many other wives of the Kauravas, and other ladies with children-all hurried to him in great delight. It so appeared that they had regained their consciousness after a long period.

Gāndhārī: The ideal chaste lady in the history of the world. She was the daughter of Mahārāja Subala, the King of Gāndhāra (now Kandahar in Kabul), and in her maiden state she worshiped Lord Śiva. Lord Śiva is generally worshiped by Hindu maidens to get a good husband. Gāndhārī satisfied Lord Śiva, and by his benediction to obtain one hundred sons, she was betrothed to Dhṛtarāṣṭra, despite his being blind forever. When Gāndhārī came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhṛtarāṣṭra under the guidance of her elder brother Śakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kuntī when the latter gave birth to a male child. Both the queens were pregnant, but Kuntī first gave birth to a male child. Thus Gāndhārī became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyāsadeva, by the instruction of Vyāsadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position. When the intrigue of the Battle of Kurukṣetra was going on, she was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war. She desired that the state be divided into two parts, for the sons of Pāṇḍu and her own. She was very affected when all her sons died in the Battle of Kurukṣetra, and she wanted to curse Bhīmasena and Yudhiṣṭhira, but she was checked by Vyāsadeva. Her mourning over the death of Duryodhana and Duḥśāsana before Lord Kṛṣṇa was very pitiful, and Lord Kṛṣṇa pacified her by transcendental messages. She was equally aggrieved on the death of Karṇa, and she described to Lord Kṛṣṇa the lamentation of Karṇa's wife. She was pacified by Śrīla Vyāsadeva when he showed her dead sons, then promoted to the heavenly kingdoms. She died along with her husband in the jungles of the Himalayas near the mouth of the Ganges; she burned in a forest fire. Mahārāja Yudhiṣṭhira performed the death ceremony of his uncle and aunt.

Pṛthā: Daughter of Mahārāja Śūrasena and sister of Vasudeva, Lord Kṛṣṇa's father. Later she was adopted by Mahārāja Kuntibhoja, and hence she is known as Kuntī. She is the incarnation of the success potency of the Personality of Godhead. The heavenly denizens from the upper planets used to visit the palace of King Kuntibhoja, and Kuntī was engaged for their reception. She also served the great mystic sage Durvāsā, and being satisfied by her faithful service, Durvāsā Muni gave her a mantra by which it was possible for her to call for any demigod she pleased. As a matter of inquisitiveness, she at once called for the sun-god, who desired couplement with her, but she declined. But the sun-god assured her immunity from virgin adulteration, and so she agreed to his proposal. As a result of this couplement, she became pregnant, and Karṇa was born by her. By the grace of the sun, she again turned into a virgin girl, but being afraid of her parents, she quitted the newly born child, Karṇa. After that, when she actually selected her own husband, she preferred Pāṇḍu to be her husband. Mahārāja Pāṇḍu later wanted to retire from family life and adopt the renounced order of life. Kuntī refused to allow her husband to adopt such life, but at last Mahārāja Pāṇḍu gave her permission to become a mother of sons by calling some other suitable personalities. Kuntī did not accept this proposal at first, but when vivid examples were set by Pāṇḍu she agreed. Thus by dint of the mantra awarded by Durvāsā Muni she called for Dharmarāja, and thus Yudhiṣṭhira was born. She called for the demigod Vāyu (air), and thus Bhīma was born. She called for Indra, the King of heaven, and thus Arjuna was born. The other two sons, namely Nakula and Sahadeva, were begotten by Pāṇḍu himself in the womb of Mādrī. Later on, Mahārāja Pāṇḍu died at an early age, for which Kuntī was so aggrieved that she fainted. Two co-wives, namely Kuntī and Mādrī, decided that Kuntī should live for the maintenance of the five minor children, the Pāṇḍavas, and Mādrī should accept the satī rituals by meeting voluntary death along with her husband. This agreement was endorsed by great sages like Śatasṛṅga and others present on the occasion.

Later on, when the Pāṇḍavas were banished from the kingdom by the intrigues of Duryodhana, Kuntī followed her sons, and she equally faced all sorts of difficulties during those days. During the forest life one demon girl, Hiḍimbā, wanted Bhīma as her husband. Bhīma refused, but when the girl approached Kuntī and Yudhiṣṭhira, they ordered Bhīma to accept her proposal and give her a son. As a result of this combination, Ghaṭotkaca was born, and he fought very valiantly with his father against the Kauravas. In their forest life they lived with a brāhmaṇa family that was in trouble because of one Bakāsura demon, and Kuntī ordered Bhīma to kill the Bakāsura to protect the brāhmaṇa family against troubles created by the demon. She advised Yudhiṣṭhira to start for the Pāñcāladeśa. Draupadī was gained in this Pāñcāladeśa by Arjuna, but by order of Kuntī all five of the Pāṇḍava brothers became equally the husbands of Pāñcālī, or Draupadī. She was married with five Pāṇḍavas in the presence of Vyāsadeva. Kuntīdevī never forgot her first child, Karṇa, and after Karṇa's death in the Battle of Kurukṣetra she lamented and admitted before her other sons that Karṇa was her eldest son prior to her marriage with Mahārāja Pāṇḍu. Her prayers for the Lord after the Battle of Kurukṣetra, when Lord Kṛṣṇa was going back home, are excellently explained. Later she went to the forest with Gāndhārī for severe penance. She used to take meals after each thirty days. She finally sat down in profound meditation and later burned to ashes in a forest fire.

Draupadī: The most chaste daughter of Mahārāja Drupada and partly an incarnation of goddess Śacī, the wife of Indra. Mahārāja Drupada performed a great sacrifice under the superintendence of the sage Yaja. By his first offering, Dhṛṣṭadyumna was born, and by the second offering, Draupadī was born. She is therefore the sister of Dhṛṣṭadyumna, and she is also named Pāñcālī. The five Pāṇḍavas married her as a common wife, and each of them begot a son in her. Mahārāja Yudhiṣṭhira begot a son named Pratibhit, Bhīmasena begot a son named Sutasoma, Arjuna begot Śrutakīrti, Nakula begot Śatānīka, and Sahadeva begot Śrutakarmā. She is described as a most beautiful lady, equal to her mother-in-law, Kuntī. During her birth there was an aero-message that she should be called Kṛṣṇā. The same message also declared that she was born to kill many a kṣatriya. By dint of her blessings from Śaṅkara, she was awarded five husbands, equally qualified. When she preferred to select her own husband, princes and kings were invited from all the countries of the world. She was married with the Pāṇḍavas during their exile in the forest, but when they went back home Mahārāja Drupada gave them immense wealth as a dowry. She was well received by all the daughters-in-law of Dhṛtarāṣṭra. When she was lost in a gambling game, she was forcibly dragged into the assembly hall, and an attempt was made by Duḥśāsana to see her naked beauty, even though there were elderly persons like Bhīṣma and Droṇa present. She was a great devotee of Lord Kṛṣṇa, and by her praying, the Lord Himself became an unlimited garment to save her from the insult. A demon of the name Jatāsura kidnapped her, but her second husband, Bhīmasena, killed the demon and saved her. She saved the Pāṇḍavas from the curse of Maharṣi Durvāsā by the grace of Lord Kṛṣṇa. When the Pāṇḍavas lived incognito in the palace of Virāṭa, Kīcaka was attracted by her exquisite beauty, and by arrangement with Bhīma the devil was killed and she was saved. She was very much aggrieved when her five sons were killed by Aśvatthāmā. At the last stage, she accompanied her husband Yudhiṣṭhira and others and fell on the way. The cause of her falling was explained by Yudhiṣṭhira, but when Yudhiṣṭhira entered the heavenly planet he saw Draupadī gloriously present there as the goddess of fortune in the heavenly planet.

Subhadrā: Daughter of Vasudeva and sister of Lord Śrī Kṛṣṇa. She was not only a very dear daughter of Vasudeva, but also a very dear sister to both Kṛṣṇa and Baladeva. The two brothers and sister are represented in the famous Jagannātha temple of Purī, and the temple is still visited by thousands of pilgrims daily. This temple is in remembrance of the Lord's visit at Kurukṣetra during an occasion of solar eclipse and His subsequent meeting with the residents of Vṛndāvana. The meeting of Rādhā and Kṛṣṇa during this occasion is a very pathetic story, and Lord Śrī Caitanya, in the ecstasy of Rādhārāṇī, always pined for Lord Śrī Kṛṣṇa at Jagannātha Purī. While Arjuna was at Dvārakā, he wanted to have Subhadrā as his queen, and he expressed his desire to Lord Kṛṣṇa. Śrī Kṛṣṇa knew that His elder brother, Lord Baladeva, was arranging her marriage elsewhere, and since He did not dare to go against the arrangement of Baladeva, He advised Arjuna to kidnap Subhadrā. So when all of them were on a pleasure trip on the Raivata Hill, Arjuna managed to kidnap Subhadrā according to the plan of Śrī Kṛṣṇa. Śrī Baladeva was very angry at Arjuna, and He wanted to kill him, but Lord Kṛṣṇa implored His brother to excuse Arjuna. Then Subhadrā was duly married with Arjuna, and Abhimanyu was born of Subhadrā. At the premature death of Abhimanyu, Subhadrā was very mortified, but on the birth of Parīkṣit she was happy and solaced.

TEXT 5

pratyujjagmuḥ praharṣeṇa

prāṇaṁ tanva ivāgatam

abhisaṅgamya vidhivat

pariṣvaṅgābhivādanaiḥ

SYNONYMS

prati-towards; ujjagmuḥ-went; praharṣeṇa-with great delight; prāṇam-life; tanvaḥ-of the body; iva-like; āgatam-returned; abhisaṅgamya-approaching; vidhi-vat-in due form; pariṣvaṅga-embracing; abhivādanaiḥ-by obeisances.

With great delight they all approached him, as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces.

In the absence of consciousness, the limbs of the body remain inactive. But when consciousness returns, the limbs and senses become active, and existence itself becomes delightful. Vidura was so dear to the members of the Kaurava family that his long absence from the palace was comparable to inactivity. All of them were feeling acute separation from Vidura, and therefore his return to the palace was joyful for all.

TEXT 6

mumucuḥ prema-bāṣpaughaṁ

virahautkaṇṭhya-kātarāḥ

rājā tam arhayāṁ cakre

kṛtāsana-parigraham

SYNONYMS

mumucuḥ-emanated; prema-affectionate; bāṣpa-ogham-emotional tears; viraha-separation; autkaṇṭhya-anxiousness; kātarāḥ-being aggrieved; rājā-King Yudhiṣṭhira; tam-unto him (Vidura); arhayām cakre-offered; kṛta-performance of; āsana-sitting accommodations; parigraham-arrangement of.

Due to anxieties and long separation, they all cried out of affection. King Yudhiṣṭhira then arranged to offer sitting accommodations and a reception.

TEXT 7

taṁ bhuktavantaṁ viśrāntam

āsīnaṁ sukham āsane

praśrayāvanato rājā

prāha teṣāṁ ca śṛṇvatām

SYNONYMS

tam-him (Vidura); bhuktavantam-after feeding him sumptuously; viśrāntam-and having taken rest; āsīnam-being seated; sukham āsane-on a comfortable seat; praśraya-avanataḥ-naturally very gentle and meek; rājā-King Yudhiṣṭhira; prāha-began to speak; teṣām ca-and by them; śṛṇvatām-being heard.

After Vidura ate sumptuously and took sufficient rest, he was comfortably seated. Then the King began to speak to him, and all who were present there listened.

King Yudhiṣṭhira was expert in reception also, even in the case of his family members. Vidura was well received by all the family members by exchange of embraces and obeisances. After that, bathing and arrangements for a sumptuous dinner were made, and then he was given sufficient rest. After finishing his rest, he was offered a comfortable place to sit, and then the King began to talk about all happenings, both family and otherwise. That is the proper way to receive a beloved friend, or even an enemy. According to Indian moral codes, even an enemy received at home should be so well received that he will not feel any fearful situation. An enemy is always afraid of his enemy, but this should not be so when he is received at home by his enemy. This means that a person, when received at home, should be treated as a relative, so what to speak of a family member like Vidura, who was a well-wisher for all the members of the family. Thus Yudhiṣṭhira Mahārāja began to speak in the presence of all the other members.

TEXT 8

yudhiṣṭhira uvāca

api smaratha no yuṣmat-

pakṣa-cchāyā-samedhitān

vipad-gaṇād viṣāgnyāder

mocitā yat samātṛkāḥ

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; api-whether; smaratha-you remember; naḥ-us; yuṣmat-from you; pakṣa-partiality towards us like the wings of a bird; chāyā-protection; samedhitān-we who were brought up by you; vipat-gaṇāt-from various types of calamities; viṣa-by administration of poison; agni-ādeḥ-by setting on fire; mocitāḥ-released from; yat-what you have done; sa-along with; mātṛkāḥ-our mother.

Mahārāja Yudhiṣṭhira said: My uncle, do you remember how you always protected us, along with our mother, from all sorts of calamities? Your partiality, like the wings of a bird, saved us from poisoning and arson.

Due to Pāṇḍu's death at an early age, his minor children and widow were the object of special care by all the elderly members of the family, especially Bhīṣmadeva and Mahātmā Vidura. Vidura was more or less partial to the Pāṇḍavas due to their political position. Although Dhṛtarāṣṭra was equally careful for the minor children of Mahārāja Pāṇḍu, he was one of the intriguing parties who wanted to wash away the descendants of Pāṇḍu and replace them by raising his own sons to become the rulers of the kingdom. Mahātmā Vidura could follow this intrigue of Dhṛtarāṣṭra and company, and therefore, even though he was a faithful servitor of his eldest brother, Dhṛtarāṣṭra, he did not like his political ambition for the sake of his own sons. He was therefore very careful about the protection of the Pāṇḍavas and their widow mother. Thus he was, so to speak, partial to the Pāṇḍavas, preferring them to the sons of Dhṛtarāṣṭra, although both of them were equally affectionate in his ordinary eyes. He was equally affectionate to both the camps of nephews in the sense that he always chastised Duryodhana for his intriguing policy against his cousins. He always criticized his elder brother for his policy of encouragement to his sons, and at the same time he was always alert in giving special protection to the Pāṇḍavas. All these different activities of Vidura within the palace politics made him well-known as partial to the Pāṇḍavas. Mahārāja Yudhiṣṭhira has referred to the past history of Vidura before his going away from home for a prolonged pilgrim's journey. Mahārāja Yudhiṣṭhira reminded him that he was equally kind and partial to his grown-up nephews, even after the Battle of Kurukṣetra, a great family disaster.

Before the Battle of Kurukṣetra, Dhṛtarāṣṭra's policy was peaceful annihilation of his nephews, and therefore he ordered Purocana to build a house at Vāraṇāvata, and when the building was finished Dhṛtarāṣṭra desired that his brother's family live there for some time. When the Pāṇḍavas were going there in the presence of all the members of the royal family, Vidura tactfully gave instructions to the Pāṇḍavas about the future plan of Dhṛtarāṣṭra. This is specifically described in the Mahābhārata (Ādi-parva 114). He indirectly hinted, "A weapon not made of steel or any other material element can be more than sharp to kill an enemy, and he who knows this is never killed." That is to say, he hinted that the party of the Pāṇḍavas was being sent to Vāraṇāvata to be killed, and thus he warned Yudhiṣṭhira to be very careful in their new residential palace. He also gave indications of fire and said that fire cannot extinguish the soul but can annihilate the material body. But one who protects the soul can live. Kuntī could not follow such indirect conversations between Mahārāja Yudhiṣṭhira and Vidura, and thus when she inquired from her son about the purport of the conversation, Yudhiṣṭhira replied that from the talks of Vidura it was understood that there was a hint of fire in the house where they were proceeding. Later on, Vidura came in disguise to the Pāṇḍavas and informed them that the housekeeper was going to set fire to the house on the fourteenth night of the waning moon. It was an intrigue of Dhṛtarāṣṭra that the Pāṇḍavas might die all together with their mother. And by his warning the Pāṇḍavas escaped through a tunnel underneath the earth so that their escape was also unknown to Dhṛtarāṣṭra, so much so that after setting the fire, the Kauravas were so certain of the death of the Pāṇḍavas that Dhṛtarāṣṭra performed the last rites of death with great cheerfulness. And during the mourning period all the members of the palace became overwhelmed with lamentation, but Vidura did not become so, because of his knowledge that the Pāṇḍavas were alive somewhere. There are many such instances of calamities, and in each of them Vidura gave protection to the Pāṇḍavas on one hand, and on the other he tried to restrain his brother Dhṛtarāṣṭra from such intriguing policies. Therefore, he was always partial to the Pāṇḍavas, just as a bird protects its eggs by its wing.

TEXT 9

kayā vṛttyā vartitaṁ vaś

caradbhiḥ kṣiti-maṇḍalam

tīrthāni kṣetra-mukhyāni

sevitānīha bhūtale

SYNONYMS

kayā-by which; vṛttyā-means; vartitam-maintained your livelihood; vaḥ-your good self; caradbhiḥ-while traveling; kṣiti-maṇḍalam-on the surface of the earth; tīrthāni-places of pilgrimage; kṣetra-mukhyāni-the principal holy places; sevitāni-served by you; iha-in this world; bhūtale-on this planet.

While traveling on the surface of the earth, how did you maintain your livelihood? At which holy places and pilgrimage sites did you render service?

Vidura went out from the palace to detach himself from household affairs, especially political intrigues. As referred to hereinbefore, he was practically insulted by Duryodhana's calling him a son of a śūdrāṇī, although it was not out of place to talk loosely in the case of one's grandmother. Vidura's mother, although a śūdrāṇī, was the grandmother of Duryodhana, and funny talks are sometimes allowed between grandmother and grandchildren. But because the remark was an actual fact, it was unpalatable talk to Vidura, and it was accepted as a direct insult. He therefore decided to quit his paternal house and prepare for the renounced order of life. This preparatory stage is called vānaprastha-āśrama, or retired life for traveling and visiting the holy places on the surface of the earth. In the holy places of India, like Vṛndāvana, Hardwar, Jagannātha Purī, and Prayāga, there are many great devotees, and there are still free kitchen houses for persons who desire to advance spiritually. Mahārāja Yudhiṣṭhira was inquisitive to learn whether Vidura maintained himself by the mercy of the free kitchen houses (chatras).

TEXT 10

bhavad-vidhā bhāgavatās

tīrtha-bhūtāḥ svayaṁ vibho

tīrthī-kurvanti tīrthāni

svāntaḥ-sthena gadābhṛtā

SYNONYMS

bhavat-your good self; vidhāḥ-like; bhāgavatāḥ-devotees; tīrtha-the holy places of pilgrimage; bhūtāḥ-converted into; svayam-personally; vibho-O powerful one; tīrthī-kurvanti-make into a holy place of pilgrimage; tīrthāni-the holy places; sva-antaḥ-sthena-having been situated in the heart; gadā-bhṛtā-the Personality of Godhead.

My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.

The Personality of Godhead is omnipresent by His diverse potencies everywhere, just as the power of electricity is distributed everywhere within space. Similarly, the Lord's omnipresence is perceived and manifested by His unalloyed devotees like Vidura, just as electricity is manifested in an electric bulb. A pure devotee like Vidura always feels the presence of the Lord everywhere. He sees everything in the potency of the Lord and the Lord in everything. The holy places all over the earth are meant for purifying the polluted consciousness of the human being by an atmosphere surcharged with the presence of the Lord's unalloyed devotees. If anyone visits a holy place, he must search out the pure devotees residing in such holy places, take lessons from them, try to apply such instructions in practical life and thus gradually prepare oneself for the ultimate salvation, going back to Godhead. To go to some holy place of pilgrimage does not mean only to take a bath in the Ganges or Yamunā or to visit the temples situated in those places. One should also find representatives of Vidura who have no desire in life save and except to serve the Personality of Godhead. The Personality of Godhead is always with such pure devotees because of their unalloyed service, which is without any tinge of fruitive action or utopian speculation. They are in the actual service of the Lord, specifically by the process of hearing and chanting. The pure devotees hear from the authorities and chant, sing and write of the glories of the Lord. Mahāmuni Vyāsadeva heard from Nārada, and then he chanted in writing; Śukadeva Gosvāmī studied from his father, and he described it to Parīkṣit; that is the way of Śrīmad-Bhāgavatam. So by their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. Such pure devotees are able to rectify the polluted atmosphere of any place, and what to speak of a holy place rendered unholy by the questionable actions of interested persons who try to adopt a professional life at the cost of the reputation of a holy place.

TEXT 11

api naḥ suhṛdas tāta

bāndhavāḥ kṛṣṇa-devatāḥ

dṛṣṭāḥ śrutā vā yadavaḥ

sva-puryāṁ sukham āsate

SYNONYMS

api-whether; naḥ-our; suhṛdaḥ-well-wishers; tāta-O my uncle; bāndhavāḥ-friends; kṛṣṇa-devatāḥ-those who are always rapt in the service of Lord Śrī Kṛṣṇa; dṛṣṭāḥ-by seeing them; śrutāḥ-or by hearing about them; vā-either; yadavaḥ-the descendants of Yadu; sva-puryām-along with their residential place; sukham āsate-if they are all happy.

My uncle, you must have visited Dvārakā. In that holy place are our friends and well-wishers, the descendants of Yadu, who are always rapt in the service of the Lord Śrī Kṛṣṇa. You might have seen them or heard about them. Are they all living happily in their abodes?

The particular word kṛṣṇa-devatāḥ, i.e., those who are always rapt in the service of Lord Kṛṣṇa, is significant. The Yādavas and the Pāṇḍavas, who were always rapt in the thought of the Lord Kṛṣṇa and His different transcendental activities, were all pure devotees of the Lord like Vidura. Vidura left home in order to devote himself completely to the service of the Lord, but the Pāṇḍavas and the Yādavas were always rapt in the thought of Lord Kṛṣṇa. Thus there is no difference in their pure devotional qualities. Either remaining at home or leaving home, the real qualification of a pure devotee is to become rapt in the thought of Kṛṣṇa favorably, i.e., knowing well that Lord Kṛṣṇa is the Absolute Personality of Godhead. Kaṁsa, Jarāsandha, Śiśupāla and other demons like them were also always rapt in the thought of Lord Kṛṣṇa, but they were absorbed in a different way, namely unfavorably, or thinking Him to be a powerful man only. Therefore, Kaṁsa and Śiśupāla are not on the same level as pure devotees like Vidura, the Pāṇḍavas and the Yādavas.

Mahārāja Yudhiṣṭhira was also always rapt in the thought of Lord Kṛṣṇa and His associates at Dvārakā. Otherwise he could not have asked all about them from Vidura. Mahārāja Yudhiṣṭhira was therefore on the same level of devotion as Vidura, although engaged in the state affairs of the kingdom of the world.

TEXT 12

ity ukto dharma-rājena

sarvaṁ tat samavarṇayat

yathānubhūtaṁ kramaśo

vinā yadu-kula-kṣayam

SYNONYMS

iti-thus; uktaḥ-being asked; dharma-rājena-by King Yudhiṣṭhira; sarvam-all; tat-that; samavarṇayat-properly described; yathā-anubhūtam-as he experienced; kramaśaḥ-one after another; vinā-without; yadu-kula-kṣayam-annihilation of the Yadu dynasty.

Thus being questioned by Mahārāja Yudhiṣṭhira, Mahātmā Vidura gradually described everything he had personally experienced, except news of the annihilation of the Yadu dynasty.

TEXT 13

nanv apriyaṁ durviṣahaṁ

nṛṇāṁ svayam upasthitam

nāvedayat sakaruṇo

duḥkhitān draṣṭum akṣamaḥ

SYNONYMS

nanu-as a matter of fact; apriyam-unpalatable; durviṣaham-unbearable; nṛṇām-of humankind; svayam-in its own way; upasthitam-appearance; na-did not; āvedayat-expressed; sakaruṇaḥ-compassionate; duḥkhitān-distressed; draṣṭum-to see; akṣamaḥ-unable.

Compassionate Mahātmā Vidura could not stand to see the Pāṇḍavas distressed at any time. Therefore he did not disclose this unpalatable and unbearable incident because calamities come of their own accord.

According to Nīti-śāstra (civic laws) one should not speak an unpalatable truth to cause distress to others. Distress comes upon us in its own way by the laws of nature, so one should not aggravate it by propaganda. For a compassionate soul like Vidura, especially in his dealings with the beloved Pāṇḍavas, it was almost impossible to disclose an unpalatable piece of news like the annihilation of the Yadu dynasty. Therefore he purposely refrained from it.

TEXT 14

kañcit kālam athāvātsīt

sat-kṛto devavat sukham

bhrātur jyeṣṭhasya śreyas-kṛt

sarveṣāṁ sukham āvahan

SYNONYMS

kañcit-for a few days; kālam-time; atha-thus; avātsīt-resided; sat-kṛtaḥ-being well treated; deva-vat-just like a godly personality; sukham-amenities; bhrātuḥ-of the brother; jyeṣṭhasya-of the elder; śreyaḥ-kṛt-for doing good to him; sarveṣām-all others; sukham-happiness; āvahan-made it possible.

Thus Mahātmā Vidura, being treated just like a godly person by his kinsmen, remained there for a certain period just to rectify the mentality of his eldest brother and in this way bring happiness to all the others.

Saintly persons like Vidura must be treated as well as a denizen from heaven. In those days denizens of heavenly planets used to visit homes like that of Mahārāja Yudhiṣṭhira, and sometimes persons like Arjuna and others used to visit higher planets. Nārada is a spaceman who can travel unrestrictedly, not only within the material universes but also in the spiritual universes. Even Nārada used to visit the palace of Mahārāja Yudhiṣṭhira and what to speak of other celestial demigods. It is only the spiritual culture of the people concerned that makes interplanetary travel possible, even in the present body. Mahārāja Yudhiṣṭhira therefore received Vidura in the manner of reception offered to the demigods.

Mahātmā Vidura had already adopted the renounced order of life, and therefore he did not return to his paternal palace to enjoy some material comforts. He accepted out of his own mercy what was offered to him by Mahārāja Yudhiṣṭhira, but the purpose of living in the palace was to deliver his elder brother, Dhṛtarāṣṭra, who was too much materially attached. Dhṛtarāṣṭra lost all his state and descendants in the fight with Mahārāja Yudhiṣṭhira, and still, due to his sense of helplessness, he did not feel ashamed to accept the charity and hospitality of Mahārāja Yudhiṣṭhira. On the part of Mahārāja Yudhiṣṭhira, it was quite in order to maintain his uncle in a befitting manner, but acceptance of such magnanimous hospitality by Dhṛtarāṣṭra was not at all desirable. He accepted it because he thought that there was no alternative. Vidura particularly came to enlighten Dhṛtarāṣṭra and to give him a lift to the higher status of spiritual cognition. It is the duty of enlightened souls to deliver the fallen ones, and Vidura came for that reason. But talks of spiritual enlightenment are so refreshing that while instructing Dhṛtarāṣṭra, Vidura attracted the attention of all the members of the family, and all of them took pleasure in hearing him patiently. This is the way of spiritual realization. The message should be heard attentively, and if spoken by a realized soul, it will act on the dormant heart of the conditioned soul. And by continuously hearing, one can attain the perfect stage of self-realization.

TEXT 15

abibhrad aryamā daṇḍaṁ

yathāvad agha-kāriṣu

yāvad dadhāra śūdratvaṁ

śāpād varṣa-śataṁ yamaḥ

SYNONYMS

abibhrat-administered; aryamā-Aryamā; daṇḍam-punishment; yathāvat-as it was suitable; agha-kāriṣu-unto persons who had committed sins; yāvat-as long as; dadhāra-accepted; śūdratvam-the tabernacle of a śūdra; śāpāt-as the result of a curse; varṣa-śatam-for one hundred years; yamaḥ-Yamarāja.

As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni, Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.

Vidura, born in the womb of a śūdra woman, was forbidden even to be a party of royal heritage along with his brothers Dhṛtarāṣṭra and Pāṇḍu. Then how could he occupy the post of a preacher to instruct such learned kings and kṣatriyas as Dhṛtarāṣṭra and Mahārāja Yudhiṣṭhira? The first answer is that even though it is accepted that he was a śūdra by birth, because he renounced the world for spiritual enlightenment by the authority of Ṛṣi Maitreya and was thoroughly educated by him in transcendental knowledge, he was quite competent to occupy the post of an ācārya, or spiritual preceptor. According to Śrī Caitanya Mahāprabhu, anyone who is conversant in the transcendental knowledge, or the science of Godhead, be he a brāhmaṇa or a śūdra, a householder or a sannyāsī, is eligible to become a spiritual master. Even in the ordinary moral codes (maintained by Cāṇakya Paṇḍita, the great politician and moralist) there is no harm in taking lessons from a person who may be by birth less than a śūdra. This is one part of the answer. The other is that Vidura was not actually a śūdra. He was to play the part of a so-called śūdra for one hundred years, being cursed by Maṇḍūka Muni. He was the incarnation of Yamarāja, one of the twelve mahājanas, on the level with such exalted personalities as Brahmā, Nārada, Śiva, Kapila, Bhīṣma, Prahlāda, etc. Being a mahājana, it is the duty of Yamarāja to preach the cult of devotion to the people of the world, as Nārada, Brahmā, and other mahājanas do. But Yamarāja is always busy in his plutonic kingdom punishing the doers of sinful acts. Yamarāja is deputed by the Lord to a particular planet, some hundreds of thousands of miles away from the planet of earth, to take away the corrupt souls after death and convict them in accordance with their respective sinful activities. Thus Yamarāja has very little time to take leave from his responsible office of punishing the wrongdoers. There are more wrongdoers than righteous men. Therefore Yamarāja has to do more work than other demigods who are also authorized agents of the Supreme Lord. But he wanted to preach the glories of the Lord, and therefore by the will of the Lord he was cursed by Maṇḍūka Muni to come into the world in the incarnation of Vidura and work very hard as a great devotee. Such a devotee is neither a śūdra nor a brāhmaṇa. He is transcendental to such divisions of mundane society, just as the Personality of Godhead assumes His incarnation as a hog, but He is neither a hog nor a Brahmā. He is above all mundane creatures. The Lord and His different authorized devotees sometimes have to play the role of many lower creatures to claim the conditioned souls, but both the Lord and His pure devotees are always in the transcendental position. When Yamarāja thus incarnated himself as Vidura, his post was officiated by Aryamā, one of the many sons of Kaśyapa and Aditi. The Ādityas are sons of Aditi, and there are twelve Ādityas. Aryamā is one of the twelve Ādityas, and therefore it was quite possible for him to take charge of the office of Yamarāja during his one hundred years' absence in the form of Vidura. The conclusion is that Vidura was never a śūdra, but was greater than the purest type of brāhmaṇa.

TEXT 16

yudhiṣṭhiro labdha-rājyo

dṛṣṭvā pautraṁ kulan-dharam

bhrātṛbhir loka-pālābhair

mumude parayā śriyā

SYNONYMS

yudhiṣṭhiraḥ-Yudhiṣṭhira; labdha-rājyaḥ-possessing his paternal kingdom; dṛṣṭvā-by seeing; pautram-the grandson; kulam-dharam-just suitable for the dynasty; bhrātṛbhiḥ-by the brothers; loka-pālābhaiḥ-who were all expert administrators; mumude-enjoyed life; parayā-uncommon; śriyā-opulence.

Having won his kingdom and observed the birth of one grandson competent to continue the noble tradition of his family, Mahārāja Yudhiṣṭhira reigned peacefully and enjoyed uncommon opulence in cooperation with his younger brothers, who were all expert administrators to the common people.

Both Mahārāja Yudhiṣṭhira and Arjuna were unhappy from the beginning of the Battle of Kurukṣetra, but even though they were unwilling to kill their own men in the fight, it had to be done as a matter of duty, for it was planned by the supreme will of Lord Śrī Kṛṣṇa. After the battle, Mahārāja Yudhiṣṭhira was unhappy over such mass killings. Practically there was none to continue the Kuru dynasty after them, the Pāṇḍavas. The only remaining hope was the child in the womb of his daughter-in-law, Uttarā, and he was also attacked by Aśvatthāmā, but by the grace of the Lord the child was saved. So after the settlement of all disturbing conditions and reestablishment of the peaceful order of the state, and after seeing the surviving child, Parīkṣit, well satisfied, Mahārāja Yudhiṣṭhira felt some relief as a human being, although he had very little attraction for material happiness, which is always illusory and temporary.

TEXT 17

evaṁ gṛheṣu saktānāṁ

pramattānāṁ tad-īhayā

atyakrāmad avijñātaḥ

kālaḥ parama-dustaraḥ

SYNONYMS

evam-thus; gṛheṣu-in the family affairs; saktānām-of persons who are too attached; pramattānām-insanely attached; tat-īhayā-engrossed in such thoughts; atyakrāmat-surpassed; avijñātaḥ-imperceptibly; kālaḥ-eternal time; parama-supremely; dustaraḥ-insurmountable.

Insurmountable, eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought.

"I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyāsīs depend on God, but they come to beg from me; therefore I am more than the Supreme God." These are some of the thoughts which engross the insanely attached householder who is blind to the passing of eternal time. Our duration of life is measured, and no one is able to enhance it even by a second against the scheduled time ordained by the supreme will. Such valuable time, especially for the human being, should be cautiously spent because even a second passed away imperceptibly cannot be replaced, even in exchange for thousands of golden coins amassed by hard labor. Every second of human life is meant for making an ultimate solution to the problems of life, i.e. repetition of birth and death and revolving in the cycle of 8,400,000 different species of life. The material body, which is subject to birth and death, diseases and old age, is the cause of all sufferings of the living being, otherwise the living being is eternal; he is never born, nor does he ever die. Foolish persons forget this problem. They do not know at all how to solve the problems of life, but become engrossed in temporary family affairs not knowing that eternal time is passing away imperceptibly and that their measured duration of life is diminishing every second, without any solution to the big problem, namely repetition of birth and death, disease and old age. This is called illusion.

But such illusion cannot work on one who is awake in the devotional service of the Lord. Yudhiṣṭhira Mahārāja and his brothers the Pāṇḍavas were all engaged in the service of the Lord Śrī Kṛṣṇa, and they had very little attraction for the illusory happiness of this material world. As we have discussed previously, Mahārāja Yudhiṣṭhira was fixed in the service of the Lord Mukunda (the Lord, who can award salvation), and therefore he had no attraction even for such comforts of life as are available in the kingdom of heaven, because even the happiness obtained on the planet Brahmaloka is also temporary and illusory. Because the living being is eternal, he can be happy only in the eternal abode of the kingdom of God (paravyoma), from which no one returns to this region of repeated birth and death, disease and old age. Therefore, any comfort of life or any material happiness which does not warrant an eternal life is but illusion for the eternal living being. One who understands this factually is learned, and such a learned person can sacrifice any amount of material happiness to achieve the desired goal known as brahma-sukham, or absolute happiness. Real transcendentalists are hungry for this happiness, and as a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness. Therefore, the instruction described in this verse cannot be applied to Mahārāja Yudhiṣṭhira or his brothers and mother. It was meant for persons like Dhṛtarāṣṭra, for whom Vidura came especially to impart lessons.

TEXT 18

viduras tad abhipretya

dhṛtarāṣṭram abhāṣata

rājan nirgamyatāṁ śīghraṁ

paśyedaṁ bhayam āgatam

SYNONYMS

viduraḥ-Mahātmā Vidura; tat-that; abhipretya-knowing it well; dhṛtarāṣṭram-unto Dhṛtarāṣṭra; abhāṣata-said; rājan-O King; nirgamyatām-please get out immediately; śīghram-without the least delay; paśya-just see; idam-this; bhayam-fear; āgatam-already arrived.

Mahātmā Vidura knew all this, and therefore he addressed Dhṛtarāṣṭra, saying: My dear King, please get out of here immediately. Do not delay. Just see how fear has overtaken you.

Cruel death cares for no one, be he Dhṛtarāṣṭra or even Mahārāja Yudhiṣṭhira; therefore spiritual instruction, as was given to old Dhṛtarāṣṭra, was equally applicable to younger Mahārāja Yudhiṣṭhira. As a matter of fact, everyone in the royal palace, including the King and his brothers and mother, was raptly attending the lectures. But it was known to Vidura that his instructions were especially meant for Dhṛtarāṣṭra, who was too materialistic. The word rājan is especially addressed to Dhṛtarāṣṭra significantly. Dhṛtarāṣṭra was the eldest son of his father, and therefore according to law he was to be installed on the throne of Hastināpura. But because he was blind from birth, he was disqualified from his rightful claim. But he could not forget the bereavement, and his disappointment was somewhat compensated after the death of Pāṇḍu, his younger brother. His younger brother left behind him some minor children, and Dhṛtarāṣṭra became the natural guardian of them, but at heart he wanted to become the factual king and hand the kingdom over to his own sons, headed by Duryodhana. With all these imperial ambitions, Dhṛtarāṣṭra wanted to become a king, and he contrived all sorts of intrigues in consultation with his brother-in-law Śakuni. But everything failed by the will of the Lord, and at the last stage, even after losing everything, men and money, he wanted to remain as King, being the eldest uncle of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira, as a matter of duty, maintained Dhṛtarāṣṭra in royal honor, and Dhṛtarāṣṭra was happily passing away his numbered days in the illusion of being a king or the royal uncle of King Yudhiṣṭhira. Vidura, as a saint and as the duty-bound affectionate youngest brother of Dhṛtarāṣṭra, wanted to awaken Dhṛtarāṣṭra from his slumber of disease and old age. Vidura therefore sarcastically addressed Dhṛtarāṣṭra as the "King," which he was actually not. Everyone is the servant of eternal time, and therefore no one can be king in this material world. King means the person who can order. The celebrated English king wanted to order time and tide, but the time and tide refused to obey his order. Therefore one is a false king in the material world, and Dhṛtarāṣṭra was particularly reminded of this false position and of the factual fearful happenings which had already approached him at that time. Vidura asked him to get out immediately, if he wanted to be saved from the fearful situation which was approaching him fast. He did not ask Mahārāja Yudhiṣṭhira in that way because he knew that a king like Mahārāja Yudhiṣṭhira is aware of all the fearful situations of this flimsy world and would take care of himself, in due course, even though Vidura might not be present at that time.

TEXT 19

pratikriyā na yasyeha

kutaścit karhicit prabho

sa eṣa bhagavān kālaḥ

sarveṣāṁ naḥ samāgataḥ

SYNONYMS

pratikriyā-remedial measure; na-there is none; yasya-of which; iha-in this material world; kutaścit-by any means; karhicit-or by anyone; prabho-O my lord; saḥ-that; eṣaḥ-positively; bhagavān-the Personality of Godhead; kālaḥ-eternal time; sarveṣām-of all; naḥ-of us; samāgataḥ-arrived.

This frightful situation cannot be remedied by any person in this material world. My lord, it is the Supreme Personality of Godhead as eternal time [kāla] that has approached us all.

There is no superior power which can check the cruel hands of death. No one wants to die, however acute the source of bodily sufferings may be. Even in the days of so-called scientific advancement of knowledge, there is no remedial measure either for old age or for death. Old age is the notice of the arrival of death served by cruel time, and no one can refuse to accept either summon calls or the supreme judgment of eternal time. This is explained before Dhṛtarāṣṭra because he might ask Vidura to find out some remedial measure for the imminent fearful situation, as he had ordered many times before. Before ordering, however, Vidura informed Dhṛtarāṣṭra that there was no remedial measure by anyone or from any source in this material world. And because there is no such thing in the material world, death is identical with the Supreme Personality of Godhead, as it is said by the Lord Himself in the Bhagavad-gītā (10.34).

Death cannot be checked by anyone or from any source within this material world. Hiraṇyakaśipu wanted to be immortal and underwent a severe type of penance by which the whole universe trembled, and Brahmā himself approached him to dissuade Hiraṇyakaśipu from such a severe type of penance. Hiraṇyakaśipu asked Brahmā to award him the blessings of immortality, but Brahmā said that he himself was subject to death, even in the topmost planet, so how could he award him the benediction of immortality? So there is death even in the topmost planet of this universe, and what to speak of other planets, which are far, far inferior in quality to Brahmaloka, the residing planet of Brahmā. Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible.

TEXT 20

yena caivābhipanno 'yaṁ

prāṇaiḥ priyatamair api

janaḥ sadyo viyujyeta

kim utānyair dhanādibhiḥ

SYNONYMS

yena-pulled by such time; ca-and; eva-certainly; abhipannaḥ-overtaken; ayam-this; prāṇaiḥ-with life; priya-tamaiḥ-which is most dear to everyone; api-even though; janaḥ-person; sadyaḥ-forthwith; viyujyeta-do give up; kim uta anyaiḥ-what to speak of any other thing; dhana-ādibhiḥ-such as wealth, honor, children, land and house.

Whoever is under the influence of supreme kāla [eternal time] must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home.

A great Indian scientist, busy in the planmaking business, was suddenly called by invincible eternal time while going to attend a very important meeting of the planning commission, and he had to surrender his life, wife, children, house, land, wealth, etc. During the political upsurge in India and its division into Pakistan and Hindustan, so many rich and influential Indians had to surrender life, property and honor due to the influence of time, and there are hundreds and thousands of examples like that all over the world, all over the universe, which are all effects of the influence of time. Therefore, the conclusion is that there is no powerful living being within the universe who can overcome the influence of time. Many poets have written verses lamenting the influence of time. Many devastations have taken place over the universes due to the influence of time, and no one could check them by any means. Even in our daily life, so many things come and go in which we have no hand, but we have to suffer or tolerate them without remedial measure. That is the result of time.

TEXT 21

pitṛ-bhrātṛ-suhṛt-putrā

hatās te vigataṁ vayam

ātmā ca jarayā grastaḥ

para-geham upāsase

SYNONYMS

pitṛ-father; bhrātṛ-brother; suhṛt-well-wishers; putrāḥ-sons; hatāḥ-all dead; te-yours; vigatam-expended; vayam-age; ātmā-the body; ca-also; jarayā-by invalidity; grastaḥ-overcome; para-geham-another's home; upāsase-you do live.

Your father, brother, well-wishers and sons are all dead and passed away. You yourself have expended the major portion of your life, your body is now overtaken by invalidity, and you are living in the home of another.

The King is reminded of his precarious condition, influenced by cruel time, and by his past experience he should have been more intelligent to see what was going to happen to his own life. His father, Vicitravīrya, died long ago, when he and his younger brothers were all little children, and it was due to the care and kindness of Bhīṣmadeva that they were properly brought up. Then again his brother Pāṇḍu died also. Then in the Battlefield of Kurukṣetra his one hundred sons and his grandsons all died, along with all other well-wishers like Bhīṣmadeva, Droṇācārya, Karṇa and many other kings and friends. So he had lost all men and money, and now he was living at the mercy of his nephew, whom he had put into troubles of various types. And despite all these reverses, he thought that he would prolong his life more and more. Vidura wanted to point out to Dhṛtarāṣṭra that everyone has to protect himself by his action and the grace of the Lord. One has to execute his duty faithfully, depending for the result on the supreme authority. No friend, no children, no father, no brother, no state and no one else can protect a person who is not protected by the Supreme Lord. One should, therefore, seek the protection of the Supreme Lord, for the human form of life is meant for seeking that protection. He was warned of his precarious conditions more and more by the following words.

TEXT 22

andhaḥ puraiva vadhiro

manda-prajñāś ca sāmpratam

viśīrṇa-danto mandāgniḥ

sarāgaḥ kapham udvahan

SYNONYMS

andhaḥ-blind; purā-from the beginning; eva-certainly; vadhiraḥ-hard of hearing; manda-prajñāḥ-memory shortened; ca-and; sāmpratam-recently; viśīrṇa-loosened; dantaḥ-teeth; manda-agniḥ-liver action decreased; sa-rāgaḥ-with sound; kapham-coughing much mucus; udvahan-coming out.

You have been blind from your very birth, and recently you have become hard of hearing. Your memory is shortened, and your intelligence is disturbed. Your teeth are loose, your liver is defective, and you are coughing up mucus.

The symptoms of old age, which had already developed in Dhṛtarāṣṭra, were all one after another pointed out to him as warning that death was nearing very quickly, and still he was foolishly carefree about his future. The signs pointed out by Vidura in the body of Dhṛtarāṣṭra were signs of apakṣaya, or dwindling of the material body before the last stroke of death. The body is born, it develops, stays, creates other bodies, dwindles and then vanishes. But foolish men want to make a permanent settlement of the perishable body and think that their estate, children, society, country, etc., will give them protection. With such foolish ideas, they become overtaken by such temporary engagements and forget altogether that they must give up this temporary body and take a new one, again to arrange for another term of society, friendship and love, again to perish ultimately. They forget their permanent identity and become foolishly active for impermanent occupations, forgetting altogether their prime duty. Saints and sages like Vidura approach such foolish men to awaken them to the real situation, but they take such sādhus and saints as parasites of society, and almost all of them refuse to hear the words of such sādhus and saints, although they welcome show-bottle sādhus and so-called saints who can satisfy their senses. Vidura was not a sādhu to satisfy the ill-gotten sentiment of Dhṛtarāṣṭra. He was correctly pointing out the real situation of life, and how one can save oneself from such catastrophies.

TEXT 23

aho mahīyasī jantor

jīvitāśā yathā bhavān

bhīmāpavarjitaṁ piṇḍam

ādatte gṛha-pālavat

SYNONYMS

aho-alas; mahīyasī-powerful; jantoḥ-of the living beings; jīvita-āśā-hope for life; yathā-as much as; bhavān-you are; bhīma-of Bhīmasena (a brother of Yudhiṣṭhira's); apavarjitam-remnants; piṇḍam-foodstuff; ādatte-eaten by; gṛha-pāla-vat-like a household dog.

Alas, how powerful are the hopes of a living being to continue his life. Verily, you are living just like a household dog and are eating remnants of food given by Bhīma.

A sādhu should never flatter kings or rich men to live comfortably at their cost. A sādhu is to speak to the householders about the naked truth of life so that they may come to their senses about the precarious life in material existence. Dhṛtarāṣṭra is a typical example of an attached old man in household life. He had become a pauper in the true sense, yet he wanted to live comfortably in the house of the Pāṇḍavas, of whom Bhīma especially is mentioned because personally he killed two prominent sons of Dhṛtarāṣṭra, namely Duryodhana and Duḥśāsana. These two sons were very much dear to him for their notorious and nefarious activities, and Bhīma is particularly pointed out because he killed these two pet sons. Why was Dhṛtarāṣṭra living there at the house of the Pāṇḍavas? Because he wanted to continue his life comfortably, even at the risk of all humiliation. Vidura, therefore, was astonished how powerful is the urge to continue life. This sense of continuing one's life indicates that a living being is eternally a living entity and does not want to change his bodily habitation. The foolish man does not know that a particular term of bodily existence is awarded to him to undergo a term of imprisonment, and the human body is awarded, after many, many births and deaths, as a chance for self-realization to go back home, back to Godhead. But persons like Dhṛtarāṣṭra try to make plans to live there in a comfortable position with profit and interest, for they do not see things as they are. Dhṛtarāṣṭra is blind and continues to hope to live comfortably in the midst of all kinds of reverses of life. A sādhu like Vidura is meant to awaken such blind persons and thus help them go back to Godhead, where life is eternal. Once going there, no one wants to come back to this material world of miseries. We can just imagine how responsible a task is entrusted to a sādhu like Mahātmā Vidura.

TEXT 24

agnir nisṛṣṭo dattaś ca

garo dārāś ca dūṣitāḥ

hṛtaṁ kṣetraṁ dhanaṁ yeṣāṁ

tad-dattair asubhiḥ kiyat

SYNONYMS

agniḥ-fire; nisṛṣṭaḥ-set; dattaḥ-given; ca-and; garaḥ-poison; dārāḥ-married wife; ca-and; dūṣitāḥ-insulted; hṛtam-usurped; kṣetram-kingdom; dhanam-wealth; yeṣām-of those; tat-their; dattaiḥ-given by; asubhiḥ-subsisting; kiyat-is unnecessary.

There is no need to live a degraded life and subsist on the charity of those whom you tried to kill by arson and poisoning. You also insulted one of their wives and usurped their kingdom and wealth.

The system of varṇāśrama religion sets aside a part of one's life completely for the purpose of self-realization and attainment of salvation in the human form of life. That is a routine division of life, but persons like Dhṛtarāṣṭra, even at their weary ripened age, want to stay home, even in a degraded condition of accepting charity from enemies. Vidura wanted to point this out and impressed upon him that it was better to die like his sons than accept such humiliating charity. Five thousand years ago there was one Dhṛtarāṣṭra, but at the present moment there are Dhṛtarāṣṭras in every home. Politicians especially do not retire from political activities unless they are dragged by the cruel hand of death or killed by some opposing element. To stick to family life to the end of one's human life is the grossest type of degradation and there is an absolute need for the Viduras to educate such Dhṛtarāṣṭras, even at the present moment.

TEXT 25

tasyāpi tava deho 'yaṁ

kṛpaṇasya jijīviṣoḥ

paraity anicchato jīrṇo

jarayā vāsasī iva

SYNONYMS

tasya-of this; api-in spite of; tava-your; dehaḥ-body; ayam-this; kṛpaṇasya-of one who is miserly; jijīviṣoḥ-of you who desire life; paraiti-will dwindle; anicchataḥ-even unwilling; jīrṇaḥ-deteriorated; jarayā-old; vāsasī-garments; iva-like.

Despite your unwillingness to die and your desire to live even at the cost of honor and prestige, your miserly body will certainly dwindle and deteriorate like an old garment.

The words kṛpaṇasya jijīviṣoḥ are significant. There are two classes of men. One is called the kṛpaṇa, and the other is called the brāhmaṇa. The kṛpaṇa, or the miserly man, has no estimation of his material body, but the brāhmaṇa has a true estimation of himself and the material body. The kṛpaṇa, having a wrong estimation of his material body, wants to enjoy sense gratification with his utmost strength, and even in old age he wants to become a young man by medical treatment or otherwise. Dhṛtarāṣṭra is addressed herein as a kṛpaṇa because without any estimation of his material body he wants to live at any cost. Vidura is trying to open his eyes to see that he cannot live more than his term and that he must prepare for death. Since death is inevitable, why should he accept such a humiliating position for living? It is better to take the right path, even at the risk of death. Human life is meant for finishing all kinds of miseries of material existence, and life should be so regulated that one can achieve the desired goal. Dhṛtarāṣṭra, due to his wrong conception of life, had already spoiled eighty percent of his achieved energy, so it behooved him to utilize the remaining days of his miserly life for the ultimate good. Such a life is called miserly because one cannot properly utilize the assets of the human form of life. Only by good luck does such a miserly man meet a self-realized soul like Vidura and by his instruction gets rid of the nescience of material existence.

TEXT 26

gata-svārtham imaṁ dehaṁ

virakto mukta-bandhanaḥ

avijñāta-gatir jahyāt

sa vai dhīra udāhṛtaḥ

SYNONYMS

gata-sva-artham-without being properly utilized; imam-this; deham-material body; viraktaḥ-indifferently; mukta-being freed; bandhanaḥ-from all obligations; avijñāta-gatiḥ-unknown destination; jahyāt-one should give up this body; saḥ-such a person; vai-certainly; dhīraḥ-undisturbed; udāhṛtaḥ-is said to be so.

He is called undisturbed who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.

Narottama dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya Vaiṣṇava sect, has sung: "My Lord, I have simply wasted my life. Having obtained the human body, I have neglected to worship Your Lordship, and therefore I have willingly drunk poison." In other words, the human body is especially meant for cultivating knowledge of devotional service to the Lord, without which life becomes full of anxieties and miserable conditions. Therefore, one who has spoiled his life without such cultural activities is advised to leave home without knowledge of friends and relatives and, being thus freed from all obligations of family, society, country, etc., give up the body at some unknown destination so that others may not know where and how he has met his death. Dhīra means one who is not disturbed, even when there is sufficient provocation. One cannot give up a comfortable family life due to his affectionate relation with wife and children. Self-realization is obstructed by such undue affection for family, and if anyone is at all able to forget such a relation, he is called undisturbed, or dhīra. This is, however, the path of renunciation based on a frustrated life, but stabilization of such renunciation is possible only by association with bona fide saints and self-realized souls by which one can be engaged in the loving devotional service of the Lord. Sincere surrender unto the lotus feet of the Lord is possible by awakening the transcendental sense of service. This is made possible by association with pure devotees of the Lord. Dhṛtarāṣṭra was lucky enough to have a brother whose very association was a source of liberation for his frustrated life.

TEXT 27

yaḥ svakāt parato veha

jāta-nirveda ātmavān

hṛdi kṛtvā hariṁ gehāt

pravrajet sa narottamaḥ

SYNONYMS

yaḥ-anyone who; svakāt-by his own awakening; parataḥ vā-or by hearing from another; iha-here in this world; jāta-becomes; nirvedaḥ-indifferent to material attachment; ātmavān-consciousness; hṛdi-within the heart; kṛtvā-having been taken by; harim-the Personality of Godhead; gehāt-from home; pravrajet-goes away; saḥ-he is; nara-uttamaḥ-the first-class human being.

He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.

There are three classes of transcendentalists, namely, (1) the dhīra, or the one who is not disturbed by being away from family association, (2) one in the renounced order of life, a sannyāsī by frustrated sentiment, and (3) a sincere devotee of the Lord, who awakens God consciousness by hearing and chanting and leaves home depending completely on the Personality of Godhead, who resides in his heart. The idea is that the renounced order of life, after a frustrated life of sentiment in the material world, may be the stepping stone on the path of self-realization, but real perfection of the path of liberation is attained when one is practiced to depend fully on the Supreme Personality of Godhead, who lives in everyone's heart as Paramātmā. One may live in the darkest jungle alone out of home, but a steadfast devotee knows very well that he is not alone. The Supreme Personality of Godhead is with him, and He can protect His sincere devotee in any awkward circumstance. One should therefore practice devotional service at home, hearing and chanting the holy name, quality, form, pastimes, entourage, etc., in association with pure devotees, and this practice will help one awaken God consciousness in proportion to one's sincerity of purpose. One who desires material benefit by such devotional activities can never depend on the Supreme Personality of Godhead, although He sits in everyone's heart. Nor does the Lord give any direction to persons who worship Him for material gain. Such materialistic devotees may be blessed by the Lord with material benefits, but they cannot reach the stage of the first-class human being, as above mentioned. There are many examples of such sincere devotees in the history of the world, especially in India, and they are our guides on the path of self-realization. Mahātmā Vidura is one such great devotee of the Lord, and we should all try to follow in his lotus footsteps for self-realization.

TEXT 28

athodīcīṁ diśaṁ yātu

svair ajñāta-gatir bhavān

ito 'rvāk prāyaśaḥ kālaḥ

puṁsāṁ guṇa-vikarṣaṇaḥ

SYNONYMS

atha-therefore; udīcīm-northern side; diśam-direction; yātu-please go away; svaiḥ-by your relatives; ajñāta-without knowledge; gatiḥ-movements; bhavān-of yourself; itaḥ-after this; arvāk-will usher in; prāyaśaḥ-generally; kālaḥ-time; puṁsām-of men; guṇa-qualities; vikarṣaṇaḥ-diminishing.

Please, therefore, leave for the North immediately, without letting your relatives know, for soon that time will approach which will diminish the good qualities of men.

One can compensate for a life of frustration by becoming a dhīra, or leaving home for good without communicating with relatives, and Vidura advised his eldest brother to adopt this way without delay because very quickly the age of Kali was approaching. A conditioned soul is already degraded by the material association, and still in the Kali-yuga the good qualities of a man will deteriorate to the lowest standard. He was advised to leave home before Kali-yuga approached because the atmosphere which was created by Vidura, his valuable instructions on the facts of life, would fade away due to the influence of the age which was fast approaching. To become narottama, or a first-class human being depending completely on the Supreme Lord Śrī Kṛṣṇa, is not possible for any ordinary man. It is stated in Bhagavad-gītā (7.28) that a person who is completely relieved of all taints of sinful acts can alone depend on the Supreme Lord Śrī Kṛṣṇa, the Personality of Godhead. Dhṛtarāṣṭra was advised by Vidura at least to become a dhīra in the beginning if it were impossible for him to become a sannyāsī or a narottama. Persistently endeavoring on the line of self-realization helps a person to rise to the conditions of a narottama from the stage of a dhīra. The dhīra stage is attained after prolonged practice of the yoga system, but by the grace of Vidura one can attain the stage immediately simply by willing to adopt the means of the dhīra stage, which is the preparatory stage for sannyāsa. The sannyāsa stage is the preparatory stage of paramahaṁsa, or the first-grade devotee of the Lord.

TEXT 29

evaṁ rājā vidureṇānujena

prajñā-cakṣur bodhita ājamīḍhaḥ

chittvā sveṣu sneha-pāśān draḍhimno

niścakrāma bhrātṛ-sandarśitādhvā

SYNONYMS

evam-thus; rājā-King Dhṛtarāṣṭra; vidureṇa anujena-by his younger brother Vidura; prajñā-introspective knowledge; cakṣuḥ-eyes; bodhitaḥ-being understood; ājamīḍhaḥ-Dhṛtarāṣṭra, scion of the family of Ajamīḍha; chittvā-by breaking; sveṣu-regarding kinsmen; sneha-pāśān-strong network of affection; draḍhimnaḥ-because of steadfastness; niścakrāma-got out; bhrātṛ-by his brother; sandarśita-direction to; adhvā-the path of liberation.

Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge [prajñā], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.

Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.

TEXT 30

patiṁ prayāntaṁ subalasya putrī

pati-vratā cānujagāma sādhvī

himālayaṁ nyasta-daṇḍa-praharṣaṁ

manasvinām iva sat samprahāraḥ

SYNONYMS

patim-her husband; prayāntam-while leaving home; subalasya-of King Subala; putrī-the worthy daughter; pati-vratā-devoted to her husband; ca-also; anujagāma-followed; sādhvī-the chaste; himālayam-towards the Himalaya Mountains; nyasta-daṇḍa-one who has accepted the rod of the renounced order; praharṣam-object of delight; manasvinām-of the great fighters; iva-like; sat-legitimate; samprahāraḥ-good lashing.

The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar [or Gāndhāra], followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.

Saubalinī, or Gāndhārī, daughter of King Subala and wife of King Dhṛtarāṣṭra, was ideal as a wife devoted to her husband. The Vedic civilization especially prepares chaste and devoted wives, of whom Gāndhārī is one amongst many mentioned in history. Lakṣmījī Sītādevī was also a daughter of a great king, but she followed her husband, Lord Rāmacandra, into the forest. Similarly, as a woman Gāndhārī could have remained at home or at her father's house, but as a chaste and gentle lady she followed her husband without consideration. Instructions for the renounced order of life were imparted to Dhṛtarāṣṭra by Vidura, and Gāndhārī was by the side of her husband. But he did not ask her to follow him because he was at that time fully determined, like a great warrior who faces all kinds of dangers in the battlefield. He was no longer attracted to so-called wife or relatives, and he decided to start alone, but as a chaste lady Gāndhārī decided to follow her husband till the last moment. Mahārāja Dhṛtarāṣṭra accepted the order of vānaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, but in the sannyāsa stage no wife can stay with her former husband. A sannyāsī is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband. Mahārāja Dhṛtarāṣṭra did not deny his faithful wife, and she followed her husband at her own risk.

The sannyāsīs accept a rod as the sign of the renounced order of life. There are two types of sannyāsīs. Those who follow the Māyāvādī philosophy, headed by Śrīpāda Śaṅkarācārya, accept only one rod (eka-daṇḍa), but those who follow the Vaiṣṇavite philosophy accept three combined rods (tri-daṇḍa). The Māyāvādī sannyāsīs are ekadaṇḍi-svāmīs, whereas the Vaiṣṇava sannyāsīs are known as tridaṇḍi-svāmīs, or more distinctly, tridaṇḍi-gosvāmīs, in order to be distinguished from the Māyāvādī philosophers. The ekadaṇḍi-svāmīs are mostly fond of the Himalayas, but the Vaiṣṇava sannyāsīs are fond of Vṛndāvana and Purī. The Vaiṣṇava sannyāsīs are narottamas, whereas the Māyāvādī sannyāsīs are dhīras. Mahārāja Dhṛtarāṣṭra was advised to follow the dhīras because at that stage it was difficult for him to become a narottama.

TEXT 31

ajāta-śatruḥ kṛta-maitro hutāgnir

viprān natvā tila-go-bhūmi-rukmaiḥ

gṛhaṁ praviṣṭo guru-vandanāya

na cāpaśyat pitarau saubalīṁ ca

SYNONYMS

ajāta-never born; śatruḥ-enemy; kṛta-having performed; maitraḥ-worshiping the demigods; huta-agniḥ-and offering fuel in the fire; viprān-the brāhmaṇas; natvā-offering obeisances; tila-go-bhūmi-rukmaiḥ-along with grains, cows, land and gold; gṛham-within the palace; praviṣṭaḥ-having entered into; guru-vandanāya-for offering respect to the elderly members; na-did not; ca-also; apaśyat-see; pitarau-his uncles; saubalīm-Gāndhārī; ca-also.

Mahārāja Yudhiṣṭhira, whose enemy was never born, performed his daily morning duties by praying, offering fire sacrifice to the sun-god, and offering obeisances, grains, cows, land and gold to the brāhmaṇas. He then entered the palace to pay respects to the elderly. However, he could not find his uncles or aunt, the daughter of King Subala.

Mahārāja Yudhiṣṭhira was the most pious king because he personally practiced daily the pious duties for the householders. The householders are required to rise early in the morning, and after bathing they should offer respects to the Deities at home by prayers, by offering fuel in the sacred fire, by giving the brāhmaṇas in charity land, cows, grains, gold, etc., and at last offering to the elderly members due respects and obeisances. One who is not prepared to practice injunctions prescribed in the śāstras cannot be a good man simply by book knowledge. Modern householders are practiced to different modes of life, namely to rise late and then take bed tea without any sort of cleanliness and without any purificatory practices as mentioned above. The household children are taken to practice what the parents practice, and therefore the whole generation glides towards hell. Nothing good can be expected from them unless they associate with sādhus. Like Dhṛtarāṣṭra, the materialistic person may take lessons from a sādhu like Vidura and thus be cleansed of the effects of modern life.

Mahārāja Yudhiṣṭhira, however, could not find in the palace his two uncles, namely Dhṛtarāṣṭra and Vidura, along with Gāndhārī, the daughter of King Subala. He was anxious to see them and therefore asked Sañjaya, the private secretary of Dhṛtarāṣṭra.

TEXT 32

tatra sañjayam āsīnaṁ

papracchodvigna-mānasaḥ

gāvalgaṇe kva nas tāto

vṛddho hīnaś ca netrayoḥ

SYNONYMS

tatra-there; sañjayam-unto Sañjaya; āsīnam-seated; papraccha-he inquired from; udvigna-mānasaḥ-filled with anxiety; gāvalgaṇe-the son of Gavalgaṇa, Sañjaya; kva-where is; naḥ-our; tātaḥ-uncle; vṛddhaḥ-old; hīnaḥ ca-and bereft of; netrayoḥ-the eyes.

Mahārāja Yudhiṣṭhira, full of anxiety, turned to Sañjaya, who was sitting there, and said: O Sañjaya, where is our uncle, who is old and blind?

TEXT 33

ambā ca hata-putrārtā

pitṛvyaḥ kva gataḥ suhṛt

api mayy akṛta-prajñe

hata-bandhuḥ sa bhāryayā

āśaṁsa-mānaḥ śamalaṁ

gaṅgāyāṁ duḥkhito 'patat

SYNONYMS

ambā-mother aunt; ca-and; hata-putrā-who had lost all her sons; ārtā-in a sorry plight; pitṛvyaḥ-uncle Vidura; kva-where; gataḥ-gone; suhṛt-well-wisher; api-whether; mayi-unto me; akṛta-prajñe-ungrateful; hata-bandhuḥ-one who has lost all his sons; saḥ-Dhṛtarāṣṭra; bhāryayā-with his wife; āśaṁsa-mānaḥ-in doubtful mind; śamalam-offenses; gaṅgāyām-in the Ganges water; duḥkhitaḥ-in distressed mind; apatat-fell down.

Where is my well-wisher, uncle Vidura, and mother Gāndhārī, who is very afflicted due to all her sons' demise? My uncle Dhṛtarāṣṭra was also very mortified due to the death of all his sons and grandsons. Undoubtedly I am very ungrateful. Did he, therefore, take my offenses very seriously and, along with his wife, drown himself in the Ganges?

The Pāṇḍavas, especially Mahārāja Yudhiṣṭhira and Arjuna, anticipated the aftereffects of the Battle of Kurukṣetra, and therefore Arjuna declined to execute the fighting. The fight was executed by the will of the Lord, but the effects of family aggrievement, as they had thought of it before, had come to be true. Mahārāja Yudhiṣṭhira was always conscious of the great plight of his uncle Dhṛtarāṣṭra and aunt Gāndhārī, and therefore he took all possible care of them in their old age and aggrieved conditions. When, therefore, he could not find his uncle and aunt in the palace, naturally his doubts arose, and he conjectured that they had gone down to the water of the Ganges. He thought himself ungrateful because when the Pāṇḍavas were fatherless, Mahārāja Dhṛtarāṣṭra had given them all royal facilities to live, and in return he had killed all Dhṛtarāṣṭra's sons in the Battle of Kurukṣetra. As a pious man, Mahārāja Yudhiṣṭhira took into account all his unavoidable misdeeds, and he never thought of the misdeeds of his uncle and company. Dhṛtarāṣṭra had suffered the effects of his own misdeeds by the will of the Lord, but Mahārāja Yudhiṣṭhira was thinking only of his own unavoidable misdeeds. That is the nature of a good man and devotee of the Lord. A devotee never finds fault with others, but tries to find his own and thus rectify them as far as possible.

TEXT 34

pitary uparate pāṇḍau

sarvān naḥ suhṛdaḥ śiśūn

arakṣatāṁ vyasanataḥ

pitṛvyau kva gatāv itaḥ

SYNONYMS

pitari-upon my father; uparate-falling down; pāṇḍau-Mahārāja Pāṇḍu; sarvān-all; naḥ-of us; suhṛdaḥ-well-wishers; śiśūn-small children; arakṣatām-protected; vyasanataḥ-from all kinds of dangers; pitṛvyau-uncles; kva-where; gatau-have departed; itaḥ-from this place.

When my father, Pāṇḍu, fell down and we were all small children, these two uncles gave us protection from all kinds of calamities. They were always our good well-wishers. Alas, where have they gone from here?

TEXT 35

sūta uvāca

kṛpayā sneha-vaiklavyāt

sūto viraha-karśitaḥ

ātmeśvaram acakṣāṇo

na pratyāhātipīḍitaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; kṛpayā-out of full compassion; sneha-vaiklavyāt-mental derangement due to profound affection; sūtaḥ-Sañjaya; viraha-karśitaḥ-distressed by separation; ātma-īśvaram-his master; acakṣāṇaḥ-having not seen; na-did not; pratyāha-replied; ati-pīḍitaḥ-being too aggrieved.

Sūta Gosvāmī said: Because of compassion and mental agitation, Sañjaya, not having seen his own master, Dhṛtarāṣṭra, was aggrieved and could not properly reply to Mahārāja Yudhiṣṭhira.

Sañjaya was the personal assistant of Mahārāja Dhṛtarāṣṭra for a very long time, and thus he had the opportunity to study the life of Dhṛtarāṣṭra. And when he saw at last that Dhṛtarāṣṭra had left home without his knowledge, his sorrows had no bound. He was fully compassionate toward Dhṛtarāṣṭra because in the game of the Battle of Kurukṣetra, King Dhṛtarāṣṭra had lost everything, men and money, and at last the King and the Queen had to leave home in utter frustration. He studied the situation in his own way because he did not know that the inner vision of Dhṛtarāṣṭra has been awakened by Vidura and that therefore he had left home in enthusiastic cheerfulness for a better life after departure from the dark well of home. Unless one is convinced of a better life after renunciation of the present life, one cannot stick to the renounced order of life simply by artificial dress or staying out of the home.

TEXT 36

vimṛjyāśrūṇi pāṇibhyāṁ

viṣṭabhyātmānam ātmanā

ajāta-śatruṁ pratyūce

prabhoḥ pādāv anusmaran

SYNONYMS

vimṛjya-smearing; aśrūṇi-tears of the eyes; pāṇibhyām-with his hands; viṣṭabhya-situated; ātmānam-the mind; ātmanā-by intelligence; ajāta-śatrum-unto Mahārāja Yudhiṣṭhira; pratyūce-began to reply; prabhoḥ-of his master; pādau-feet; anusmaran-thinking after.

First he slowly pacified his mind by intelligence, and wiping away his tears and thinking of the feet of his master, Dhṛtarāṣṭra, he began to reply to Mahārāja Yudhiṣṭhira.

TEXT 37

sañjaya uvāca

nāhaṁ veda vyavasitaṁ

pitror vaḥ kula-nandana

gāndhāryā vā mahā-bāho

muṣito 'smi mahātmabhiḥ

SYNONYMS

sañjayaḥ uvāca-Sañjaya said; na-not; aham-I; veda-know; vyavasitam-determination; pitroḥ-of your uncles; vaḥ-your; kula-nandana-O descendant of the Kuru dynasty; gāndhāryāḥ-of Gāndhārī; vā-or; mahā-bāho-O great King; muṣitaḥ-cheated; asmi-I have been; mahā-ātmabhiḥ-by those great souls.

Sañjaya said: My dear descendant of the Kuru dynasty, I have no information of the determination of your two uncles and Gāndhārī. O King, I have been cheated by those great souls.

That great souls cheat others may be astonishing to know, but it is a fact that great souls cheat others for a great cause. It is said that Lord Kṛṣṇa also advised Yudhiṣṭhira to tell a lie before Droṇācārya, and it was also for a great cause. The Lord wanted it, and therefore it was a great cause. Satisfaction of the Lord is the criterion of one who is bona fide, and the highest perfection of life is to satisfy the Lord by one's occupational duty. That is the verdict of Gītā and Bhāgavatam.
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

(Bg. 18.46)

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

(Bhāg. 1.2.13)* Dhṛtarāṣṭra and Vidura, followed by Gāndhārī, did not disclose their determination to Sañjaya, although he was constantly with Dhṛtarāṣṭra as his personal assistant. Sañjaya never thought that Dhṛtarāṣṭra could perform any act without consulting him. But Dhṛtarāṣṭra's going away from home was so confidential that it could not be disclosed even to Sañjaya. Sanātana Gosvāmī also cheated the keeper of the prison house while going away to see Śrī Caitanya Mahāprabhu, and similarly Raghunātha dāsa Gosvāmī also cheated his priest and left home for good to satisfy the Lord. To satisfy the Lord, anything is good, for it is in relation with the Absolute Truth. We also had the same opportunity to cheat the family members and leave home to engage in the service of Śrīmad-Bhāgavatam. Such cheating was necessary for a great cause, and there is no loss for any party in such transcendental fraud.

TEXT 38

athājagāma bhagavān

nāradaḥ saha-tumburuḥ

pratyutthāyābhivādyāha

sānujo 'bhyarcayan munim

SYNONYMS

atha-thereafter; ājagāma-arrived; bhagavān-the godly personality; nāradaḥ-Nārada; saha-tumburuḥ-along with his tumburu (musical instrument); pratyutthāya-having gotten up from their seats; abhivādya-offering their due obeisances; āha-said; sa-anujaḥ-along with younger brothers; abhyarcayan-thus while receiving in a proper mood; munim-the sage.

While Sañjaya was thus speaking, Śrī Nārada, the powerful devotee of the Lord, appeared on the scene carrying his tumburu. Mahārāja Yudhiṣṭhira and his brothers received him properly by getting up from their seats and offering obeisances.

Devarṣi Nārada is described herein as bhagavān due to his being the most confidential devotee of the Lord. The Lord and His very confidential devotees are treated on the same level by those who are actually engaged in the loving service of the Lord. Such confidential devotees of the Lord are very much dear to the Lord because they travel everywhere to preach the glories of the Lord in different capacities and try their utmost to convert the nondevotees of the Lord into devotees in order to bring them to the platform of sanity. Actually a living being cannot be a nondevotee of the Lord because of his constitutional position, but when one becomes a nondevotee or nonbeliever, it is to be understood that the person concerned is not in a sound condition of life. The confidential devotees of the Lord treat such illusioned living beings, and therefore they are most pleasing in the eyes of the Lord. The Lord says in the Bhagavad-gītā that no one is dearer to Him than one who actually preaches the glories of the Lord to convert the nonbelievers and nondevotees. Such personalities as Nārada must be offered all due respects, like those offered to the Personality of Godhead Himself, and Mahārāja Yudhiṣṭhira, along with his noble brothers, were examples for others in receiving a pure devotee of the Lord like Nārada, who had no other business save and except singing the glories of the Lord along with his vīṇā, a musical stringed instrument.

TEXT 39

yudhiṣṭhira uvāca

nāhaṁ veda gatiṁ pitror

bhagavan kva gatāv itaḥ

ambā vā hata-putrārtā

kva gatā ca tapasvinī

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; na-do not; aham-myself; veda-know it; gatim-departure; pitroḥ-of the uncles; bhagavan-O godly personality; kva-where; gatau-gone; itaḥ-from this place; ambā-mother aunt; vā-either; hata-putrā-bereft of her sons; ārtā-aggrieved; kva-where; gatā-gone; ca-also; tapasvinī-ascetic.

Mahārāja Yudhiṣṭhira said: O godly personality, I do not know where my two uncles have gone. Nor can I find my ascetic aunt who is grief-stricken by the loss of all her sons.

Mahārāja Yudhiṣṭhira, as a good soul and devotee of the Lord, was always conscious of the great loss of his aunt and her sufferings as an ascetic. An ascetic is never disturbed by all kinds of sufferings, and that makes him strong and determined on the path of spiritual progress. Queen Gāndhārī is a typical example of an ascetic because of her marvelous character in many trying situations. She was an ideal woman as mother, wife and ascetic, and in the history of the world such character in a woman is rarely found.

TEXT 40

karṇadhāra ivāpāre

bhagavān pāra-darśakaḥ

athābabhāṣe bhagavān

nārado muni-sattamaḥ

SYNONYMS

karṇa-dhāraḥ-captain of the ship; iva-like; apāre-in the extensive oceans; bhagavān-representative of the Lord; pāra-darśakaḥ-one who can give directions to the other side; atha-thus; ābabhāṣe-began to say; bhagavān-the godly personality; nāradaḥ-the great sage Nārada; muni-sat-tamaḥ-the greatest among the devotee philosophers.

You are like a captain of a ship in a great ocean and you can direct us to our destination. Thus addressed, the godly personality, Devarṣi Nārada, greatest of the philosopher devotees, began to speak.

There are different types of philosophers, and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord, Devarṣi Nārada is the chief, and therefore he has been described herein as the greatest of all philosopher devotees. Unless one has become a sufficiently learned philosopher by hearing the Vedānta philosophy from a bona fide spiritual master, one cannot be a learned philosopher devotee. One must be very faithful, learned and renounced, otherwise one cannot be a pure devotee. A pure devotee of the Lord can give us direction towards the other end of nescience. Devarṣi Nārada used to visit the palace of Mahārāja Yudhiṣṭhira because the Pāṇḍavas were all pure devotees of the Lord, and the Devarṣi was always ready to give them good counsel whenever needed.

TEXT 41

nārada uvāca

mā kañcana śuco rājan

yad īśvara-vaśaṁ jagat

lokāḥ sapālā yasyeme

vahanti balim īśituḥ

sa saṁyunakti bhūtāni

sa eva viyunakti ca

SYNONYMS

nāradaḥ uvāca-Nārada said; mā-never; kañcana-by all means; śucaḥ-do you lament; rājan-O King; yat-because; īśvara-vaśam-under the control of the Supreme Lord; jagat-world; lokāḥ-all living beings; sa-pālāḥ-including their leaders; yasya-whose; ime-all these; vahanti-do bear; balim-means of worship; īśituḥ-for being protected; saḥ-He; saṁyunakti-gets together; bhūtāni-all living beings; saḥ-He; eva-also; viyunakti-disperses; ca-and.

Śrī Nārada said: O pious King, do not lament for anyone, for everyone is under the control of the Supreme Lord. Therefore all living beings and their leaders carry on worship to be well protected. It is He only who brings them together and disperses them.

Every living being, either in this material world or in the spiritual world, is under the control of the Supreme Lord, the Personality of Godhead. Beginning from Brahmājī, the leader of this universe, down to the insignificant ant, all are abiding by the order of the Supreme Lord. Thus the constitutional position of the living being is subordination under the control of the Lord. The foolish living being, especially man, artificially rebels against the law of the Supreme and thus becomes chastised as an asura, or lawbreaker. A living being is placed in a particular position by the order of the Supreme Lord, and he is again shifted from that place by the order of the Supreme Lord or His authorized agents. Brahmā, Śiva, Indra, Candra, Mahārāja Yudhiṣṭhira or, in modern history, Napoleon, Akbar, Alexander, Gandhi, Shubhash and Nehru all are servants of the Lord, and they are placed in and removed from their respective positions by the supreme will of the Lord. None of them is independent. Even though such men or leaders rebel so as not to recognize the supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries. Only the foolish man, therefore, says that there is no God. Mahārāja Yudhiṣṭhira was being convinced of this naked truth because he was greatly overwhelmed by the sudden departure of his old uncles and aunt. Mahārāja Dhṛtarāṣṭra was placed in that position according to his past deeds; he had already suffered or enjoyed the benefits accrued to him in the past, but due to his good luck, somehow or other he had a good younger brother, Vidura, and by his instruction he left to achieve salvation by closing all accounts in the material world.

Ordinarily one cannot change the course of one's due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of kāla, or invincible time. There is no use trying to counteract them. The best thing is, therefore, that one should endeavor to achieve salvation, and this prerogative is given only to man because of his developed condition of mental activities and intelligence. Only for man are there different Vedic instructions for attainment of salvation during the human form of existence. One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone.

TEXT 42

yathā gāvo nasi protās

tantyāṁ baddhāś ca dāmabhiḥ

vāktantyāṁ nāmabhir baddhā

vahanti balim īśituḥ

SYNONYMS

yathā-as much as; gāvaḥ-cow; nasi-by the nose; protāḥ-strung; tantyām-by the thread; baddhāḥ-bound by; ca-also; dāmabhiḥ-by ropes; vāktantyām-in the network of Vedic hymns; nāmabhiḥ-by nomenclatures; baddhāḥ-conditioned; vahanti-carry on; balim-orders; īśituḥ-for being controlled by the Supreme Lord.

As a cow, bound through the nose by a long rope, is conditioned, so also human beings are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme.

Every living being, whether a man or an animal or a bird, thinks that he is free by himself, but actually no one is free from the severe laws of the Lord. The laws of the Lord are severe because they cannot be disobeyed in any circumstance. The manmade laws may be evaded by cunning outlaws, but in the codes of the supreme lawmaker there is not the slightest possibility of neglecting the laws. A slight change in the course of God-made law can bring about a massive danger to be faced by the lawbreaker. Such laws of the Supreme are generally known as the codes of religion, under different conditions, but the principle of religion everywhere is one and the same, namely, obey the orders of the Supreme God, the codes of religion. That is the condition of material existence. All living beings in the material world have taken up the risk of conditioned life by their own selection and are thus entrapped by the laws of material nature. The only way to get out of the entanglement is to agree to obey the Supreme. But instead of becoming free from the clutches of māyā, or illusion, foolish human beings become bound up by different nomenclatures, being designated as brāhmaṇas, kṣatriyas, vaiśyas, śūdras, Hindus, Mohammedans, Indians, Europeans, Americans, Chinese, and many others, and thus they carry out the orders of the Supreme Lord under the influence of respective scriptural or legislative injunctions. The statutory laws of the state are imperfect imitation replicas of religious codes. The secular state, or the godless state, allows the citizens to break the laws of God, but restricts them from disobeying the laws of the state; the result is that the people in general suffer more by breaking the laws of God than by obeying the imperfect laws made by man. Every man is imperfect by constitution under conditions of material existence, and there is not the least possibility that even the most materially advanced man can enact perfect legislation. On the other hand, there is no such imperfection in the laws of God. If leaders are educated in the laws of God, there is no necessity of a makeshift legislative council of aimless men. There is necessity of change in the makeshift laws of man, but there is no change in the God-made laws because they are made perfect by the all-perfect Personality of Godhead. The codes of religion, scriptural injunctions, are made by liberated representatives of God in consideration of different conditions of living, and by carrying out the orders of the Lord, the conditioned living beings gradually become free from the clutches of material existence. The factual position of the living being is, however, that he is the eternal servitor of the Supreme Lord. In his liberated state he renders service to the Lord in transcendental love and thus enjoys a life of full freedom, even sometimes on an equal level with the Lord or sometimes more than the Lord. But in the conditioned material world, every living being wants to be the Lord of other living beings, and thus by the illusion of māyā this mentality of lording it over becomes a cause of further extension of conditional life. So in the material world the living being is still more conditioned, until he surrenders unto the Lord by reviving his original state of eternal servitorship. That is the last instruction of the Bhagavad-gītā and all other recognized scriptures of the world.

TEXT 43

yathā krīḍopaskarāṇāṁ

saṁyoga-vigamāv iha

icchayā krīḍituḥ syātāṁ

tathaiveśecchayā nṛṇām

SYNONYMS

yathā-as much as; krīḍa-upaskarāṇām-playthings; saṁyoga-union; vigamau-disunion; iha-in this world; icchayā-by the will of; krīḍituḥ-just to play a part; syātām-takes place; tathā-so also; eva-certainly; īśa-the Supreme Lord; icchayā-by the will of; nṛṇām-of the human beings.

As a player sets up and disperses his playthings according to his own sweet will, so the supreme will of the Lord brings men together and separates them.

We must know for certain that the particular position in which we are now set up is an arrangement of the supreme will in terms of our own acts in the past. The Supreme Lord is present as the localized Paramātmā in the heart of every living being, as it is said in the Bhagavad-gītā (13.23), and therefore he knows everything of our activities in every stage of our lives. He rewards the reactions of our actions by placing us in some particular place. A rich man gets his son born with a silver spoon in his mouth, but the child who came as the rich man's son deserved such a place, and therefore he is placed there by the will of the Lord. And at a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation. The same thing happens in the case of a poor man also. Neither rich man nor poor man has any control over such meetings or separations of living beings. The example of a player and his playthings should not be misunderstood. One may argue that since the Lord is bound to award the reactionary results of our own actions, the example of a player cannot be applied. But it is not so. We must always remember that the Lord is the supreme will, and He is not bound by any law. Generally the law of karma is that one is awarded the result of one's own actions, but in special cases, by the will of the Lord, such resultant actions are changed also. But this change can be affected by the will of the Lord only, and no other. Therefore, the example of the player cited in this verse is quite appropriate, for the Supreme Will is absolutely free to do whatever He likes, and because He is all-perfect, there is no mistake in any of His actions or reactions. These changes of resultant actions are especially rendered by the Lord when a pure devotee is involved. It is assured in the Bhagavad-gītā (9.30-31) that the Lord saves a pure devotee who has surrendered unto Him without reservation from all sorts of reactions of sins, and there is no doubt about this. There are hundreds of examples of reactions changed by the Lord in the history of the world. If the Lord is able to change the reactions of one's past deeds, then certainly He is not Himself bound by any action or reaction of His own deeds. He is perfect and transcendental to all laws.

TEXT 44

yan manyase dhruvaṁ lokam

adhruvaṁ vā na cobhayam

sarvathā na hi śocyās te

snehād anyatra mohajāt

SYNONYMS

yat-even though; manyase-you think; dhruvam-Absolute Truth; lokam-persons; adhruvam-nonreality; vā-either; na-or not; ca-also; ubhayam-or both; sarvathā-in all circumstances; na-never; hi-certainly; śocyāḥ-subject for lamentation; te-they; snehāt-due to affection; anyatra-or otherwise; moha-jāt-due to bewilderment.

O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit, feelings of separation are due only to illusory affection and nothing more.

The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy, that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul's being transferred into another body, or the material body's perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.

TEXT 45

tasmāj jahy aṅga vaiklavyam

ajñāna-kṛtam ātmanaḥ

kathaṁ tv anāthāḥ kṛpaṇā

varteraṁs te ca māṁ vinā

SYNONYMS

tasmāt-therefore; jahi-give up; aṅga-O King; vaiklavyam-mental disparity; ajñāna-ignorance; kṛtam-due to; ātmanaḥ-of yourself; katham-how; tu-but; anāthāḥ-helpless; kṛpaṇāḥ-poor creatures; varteran-be able to survive; te-they; ca-also; mām-me; vinā-without.

Therefore give up your anxiety due to ignorance of the self. You are now thinking of how they, who are helpless poor creatures, will exist without you.

When we think of our kith and kin as being helpless and dependent on us, it is all due to ignorance. Every living creature is allowed all protection by the order of the Supreme Lord in terms of each one's acquired position in the world. The Lord is known as bhūta-bhṛt, one who gives protection to all living beings. One should discharge his duties only, for no one but the Supreme Lord can give protection to anyone else. This is explained more clearly in the following verse.

TEXT 46

kāla-karma-guṇādhīno

deho 'yaṁ pāñca-bhautikaḥ

katham anyāṁs tu gopāyet

sarpa-grasto yathā param

SYNONYMS

kāla-eternal time; karma-action; guṇa-modes of nature; adhīnaḥ-under the control of; dehaḥ-material body and mind; ayam-this; pāñca-bhautikaḥ-made of the five elements; katham-how; anyān-others; tu-but; gopāyet-give protection; sarpa-grastaḥ-one who is bitten by the snake; yathā-as much as; param-others.

This gross material body made of five elements is already under the control of eternal time [kāla], action [karma] and the modes of material nature [guṇa]. How, then, can it, being already in the jaws of the serpent, protect others?

The world's movements for freedom through political, economic, social, and cultural propaganda can do no benefit to anyone, for they are controlled by superior power. A conditioned living being is under the full control of material nature, represented by eternal time and activities under the dictation of different modes of nature. There are three material modes of nature, namely goodness, passion and ignorance. Unless one is situated in the mode of goodness, one cannot see things as they are. The passionate and the ignorant cannot even see things as they are. Therefore a person who is passionate and ignorant cannot direct his activities on the right path. Only the man in the quality of goodness can help to a certain extent. Most persons are passionate and ignorant, and therefore their plans and projects can hardly do any good to others. Above the modes of nature is eternal time, which is called kāla because it changes the shape of everything in the material world. Even if we are able to do something temporarily beneficial, time will see that the good project is frustrated in course of time. The only thing possible to be done is to get rid of eternal time, kāla, which is compared to kāla-sarpa, or the cobra snake, whose bite is always lethal. No one can be saved from the bite of a cobra. The best remedy for getting out of the clutches of the cobralike kāla or its integrity, the modes of nature, is bhakti-yoga, as it is recommended in the Bhagavad-gītā (14.26). The highest perfectional project of philanthropic activities is to engage everyone in the act of preaching bhakti-yoga all over the world because that alone can save the people from the control of māyā, or the material nature represented by kāla, karma and guṇa, as described above. The Bhagavad-gītā (14.26) confirms this definitely.

TEXT 47

ahastāni sahastānām

apadāni catuṣ-padām

phalgūni tatra mahatāṁ

jīvo jīvasya jīvanam

SYNONYMS

ahastāni-those who are devoid of hands; sa-hastānām-of those who are endowed with hands; apadāni-those who are devoid of legs; catuḥ-padām-of those who have four legs; phalgūni-those who are weak; tatra-there; mahatām-of the powerful; jīvaḥ-the living being; jīvasya-of the living being; jīvanam-subsistence.

Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.

A systematic law of subsistence in the struggle for existence is there by the supreme will, and there is no escape for anyone by any amount of planning. The living beings who have come to the material world against the will of the Supreme Being are under the control of a supreme power called māyā-śakti, the deputed agent of the Lord, and this daivī māyā is meant to pinch the conditioned souls by threefold miseries, one of which is explained here in this verse: the weak are the subsistence of the strong. No one is strong enough to protect himself from the onslaught of a stronger, and by the will of the Lord there are systematic categories of the weak, the stronger and the strongest. There is nothing to be lamented if a tiger eats a weaker animal, including a man, because that is the law of the Supreme Lord. But although the law states that a human being must subsist on another living being, there is the law of good sense also, for the human being is meant to obey the laws of the scriptures. This is impossible for other animals. The human being is meant for self-realization, and for that purpose he is not to eat anything which is not first offered to the Lord. The Lord accepts from His devotee all kinds of food preparations made of vegetables, fruits, leaves and grains. Fruits, leaves and milk in different varieties can be offered to the Lord, and after the Lord accepts the foodstuff, the devotee can partake of the prasāda, by which all suffering in the struggle for existence will be gradually mitigated. This is confirmed in the Bhagavad-gītā (9.26). Even those who are accustomed to eat animals can offer foodstuff, not to the Lord directly, but to an agent of the Lord, under certain conditions of religious rites. Injunctions of the scriptures are meant not to encourage the eaters of animals, but to restrict them by regulated principles.

The living being is the source of subsistence for other, stronger living beings. No one should be very anxious for his subsistence in any circumstances because there are living beings everywhere, and no living being starves for want of food at any place. Mahārāja Yudhiṣṭhira is advised by Nārada not to worry about his uncles' suffering for want of food, for they could live on vegetables available in the jungles as prasāda of the Supreme Lord and thus realize the path of salvation.

Exploitation of the weaker living being by the stronger is the natural law of existence; there is always an attempt to devour the weak in different kingdoms of living beings. There is no possibility of checking this tendency by any artificial means under material conditions; it can be checked only by awakening the spiritual sense of the human being by practice of spiritual regulations. The spiritual regulative principles, however, do not allow a man to slaughter weaker animals on one side and teach others peaceful coexistence. If man does not allow the animals peaceful coexistence, how can he expect peaceful existence in human society? The blind leaders must therefore understand the Supreme Being and then try to implement the kingdom of God. The kingdom of God, or Rāma-rājya, is impossible without the awakening of God consciousness in the mass mind of the people of the world.

TEXT 48

tad idaṁ bhagavān rājann

eka ātmātmanāṁ sva-dṛk

antaro 'nantaro bhāti

paśya taṁ māyayorudhā

SYNONYMS

tat-therefore; idam-this manifestation; bhagavān-the Personality of Godhead; rājan-O King; ekaḥ-one without a second; ātmā-the Supersoul; ātmanām-by His energies; sva-dṛk-qualitatively like Him; antaraḥ-without; anantaraḥ-within and by Himself; bhāti-so manifests; paśya-look; tam-unto Him only; māyayā-by manifestations of different energies; urudhā-appears to be many.

Therefore, O King, you should look to the Supreme Lord only, who is one without a second and who manifests Himself by different energies and is both within and without.

The Supreme Lord Personality of Godhead is one without a second, but He manifests Himself by different energies because He is by nature blissful. The living beings are also manifestations of His marginal energy, qualitatively one with the Lord, and there are innumerable living beings both within and without the external and internal energies of the Lord. Since the spiritual world is a manifestation of the Lord's internal energy, the living beings within that internal potency are qualitatively one with the Lord without contamination from the external potency. Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world. Such experiences are all ephemeral and do not affect the spirit soul. The perception of such ephemeral happiness and distress is due only to the forgetfulness of his qualities, which are equal to the Lord's. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within He corrects the desiring living beings as localized Paramātmā, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures. One should look unto the Lord; one should not be disturbed by the so-called manifestations of happiness or distress, but he should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one's personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only. Yudhiṣṭhira Mahārāja is advised by Nārada, therefore, not to be disturbed by the affairs of so-called happiness and distress, but to look only unto the Lord to execute the mission for which the Lord has descended. That was his prime duty.

TEXT 49

so 'yam adya mahārāja

bhagavān bhūta-bhāvanaḥ

kāla-rūpo 'vatīrṇo 'syām

abhāvāya sura-dviṣām

SYNONYMS

saḥ-that Supreme Lord; ayam-the Lord Śrī Kṛṣṇa; adya-at present; mahārāja-O King; bhagavān-the Personality of Godhead; bhūta-bhāvanaḥ-the creator or the father of everything created; kāla-rūpaḥ-in the disguise of all-devouring time; avatīrṇaḥ-descended; asyām-upon the world; abhāvāya-for eliminating; sura-dviṣām-those who are against the will of the Lord.

That Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, in the guise of all-devouring time [kāla-rūpa] has now descended on earth to eliminate the envious from the world.

There are two classes of human beings, namely the envious and the obedient. Since the Supreme Lord is one and the father of all living beings, the envious living beings are also His sons, but they are known as the asuras. But the living beings who are obedient to the supreme father are called devatās, or demigods, because they are not contaminated by the material conception of life. Not only are the asuras envious of the Lord in even denying the existence of the Lord, but they are also envious of all other living beings. The predominance of asuras in the world is occasionally rectified by the Lord when He eliminates them from the world and establishes a rule of devatās like the Pāṇḍavas. His designation as kāla in disguise is significant. He is not at all dangerous, but He is the transcendental form of eternity, knowledge and bliss. For the devotees His factual form is disclosed, and for the nondevotees He appears like kāla-rūpa, which is causal form. This causal form of the Lord is not at all pleasing to the asuras, and therefore they think of the Lord as formless in order to feel secure that they will not be vanquished by the Lord.

TEXT 50

niṣpāditaṁ deva-kṛtyam

avaśeṣaṁ pratīkṣate

tāvad yūyam avekṣadhvaṁ

bhaved yāvad iheśvaraḥ

SYNONYMS

niṣpāditam-performed; deva-kṛtyam-what was to be done on behalf of the demigods; avaśeṣam-the rest; pratīkṣate-being awaited; tāvat-up to that time; yūyam-all of you Pāṇḍavas; avekṣadhvam-observe and wait; bhavet-may; yāvat-as long as; iha-in this world; īśvaraḥ-the Supreme Lord.

The Lord has already performed His duties to help the demigods, and He is awaiting the rest. You Pāṇḍavas may wait as long as the Lord is here on earth.

The Lord descends from His abode (Kṛṣṇaloka), the topmost planet in the spiritual sky, in order to help the demigod administrators of this material world when they are greatly vexed by the asuras, who are envious not only of the Lord but also of His devotees. As referred to above, the conditioned living beings contact material association by their own choice, dictated by a strong desire to lord it over the resources of the material world and become imitation lords of all they survey. Everyone is trying to become an imitation God; there is keen competition amongst such imitation gods, and such competitors are generally known as asuras. When there are too many asuras in the world, then it becomes a hell for those who are devotees of the Lord. Due to the growth of the asuras, the mass of people who are generally devoted to the Lord by nature and the pure devotees of the Lord, including the demigods in higher planets, pray to the Lord for relief, and the Lord either descends personally from His abode or deputes some of His devotees to remodel the fallen condition of human society, or even animal society. Such disruptions take place not only in human society but also among animals, birds or other living beings, including the demigods in the higher planets. Lord Śrī Kṛṣṇa descended personally to vanquish asuras like Kaṁsa, Jarāsandha and Śiśupāla, and during the reign of Mahārāja Yudhiṣṭhira almost all these asuras were killed by the Lord. Now he was awaiting the annihilation of His own dynasty, called the Yadu-vaṁśa, who appeared by His will in this world. He wanted to take them away before His own departure to His eternal abode. Nārada, like Vidura, did not disclose the imminent annihilation of the Yadu dynasty, but indirectly gave a hint to the King and his brothers to wait till the incident happened and the Lord departed.

TEXT 51

dhṛtarāṣṭraḥ saha bhrātrā

gāndhāryā ca sva-bhāryayā

dakṣiṇena himavata

ṛṣīṇām āśramaṁ gataḥ

SYNONYMS

dhṛtarāṣṭraḥ-Dhṛtarāṣṭra; saha-along with; bhrātrā-his brother Vidura; gāndhāryā-Gāndhārī also; ca-and; sva-bhāryayā-his own wife; dakṣiṇena-by the southern side; himavataḥ-of the Himalaya Mountains; ṛṣīṇām-of the ṛṣis; āśramam-in shelter; gataḥ-he has gone.

O King, your uncle Dhṛtarāṣṭra, his brother Vidura and his wife Gāndhārī have gone to the southern side of the Himalaya Mountains, where there are shelters of the great sages.

To pacify the mourning Mahārāja Yudhiṣṭhira, Nārada first of all spoke from the philosophical point of view, and then he began to describe the future movements of his uncle, which he could see by his foreseeing powers, and thus began to describe as follows.

TEXT 52

srotobhiḥ saptabhir yā vai

svardhunī saptadhā vyadhāt

saptānāṁ prītaye nānā

sapta-srotaḥ pracakṣate

SYNONYMS

srotobhiḥ-by currents; saptabhiḥ-by seven (divisions); yā-the river; vai-certainly; svardhunī-the sacred Ganges; saptadhā-seven branches; vyadhāt-created; saptānām-of the seven; prītaye-for the satisfaction of; nānā-various; sapta-srotaḥ-seven sources; pracakṣate-known by name.

The place is called Saptasrota [divided by seven] because there the waters of the sacred Ganges were divided into seven branches. This was done for the satisfaction of the seven great ṛṣis.

TEXT 53

snātvānusavanaṁ tasmin

hutvā cāgnīn yathā-vidhi

ab-bhakṣa upaśāntātmā

sa āste vigataiṣaṇaḥ

SYNONYMS

snātvā-by taking bath; anusavanam-regularly three times (morning, noon and evening); tasmin-in that Ganges divided into seven; hutvā-by performing the Agni-hotra sacrifice; ca-also; agnīn-in the fire; yathā-vidhi-just according to the tenets of the scripture; ap-bhakṣaḥ-fasting by drinking only water; upaśānta-completely controlled; ātmā-the gross senses and the subtle mind; saḥ-Dhṛtarāṣṭra; āste-would be situated; vigata-devoid of; eṣaṇaḥ-thoughts in relation with family welfare.

On the banks at Saptasrota, Dhṛtarāṣṭra is now engaged in beginning aṣṭāṅga-yoga by bathing three times daily, in the morning, noon and evening, by performing the Agni-hotra sacrifice with fire and by drinking only water. This helps one control the mind and the senses and frees one completely from thoughts of familial affection.

The yoga system is a mechanical way to control the senses and the mind and divert them from matter to spirit. The preliminary processes are the sitting posture, meditation, spiritual thoughts, manipulation of air passing within the body, and gradual situation in trance, facing the Absolute Person, Paramātmā. Such mechanical ways of rising to the spiritual platform prescribe some regulative principles of taking bath daily three times, fasting as far as possible, sitting and concentrating the mind on spiritual matters and thus gradually becoming free from viṣaya, or material objectives. Material existence means to be absorbed in the material objective, which is simply illusory. House, country, family, society, children, property, and business are some of the material coverings of the spirit, ātmā, and the yoga system helps one to become free from all these illusory thoughts and gradually turn towards the Absolute Person, Paramātmā. By material association and education, we learn simply to concentrate on flimsy things, but yoga is the process of forgetting them altogether. Modern so-called yogīs and yoga systems manifest some magical feats, and ignorant persons are attracted by such false things, or they accept the yoga system as a cheap healing process for diseases of the gross body. But factually the yoga system is the process of learning to forget what we have acquired throughout the struggle for existence. Dhṛtarāṣṭra was all along engaged in improving family affairs by raising the standard of living of his sons or by usurping the property of the Pāṇḍavas for the sake of his own sons. These are common affairs for a man grossly materialistic and without knowledge of the spiritual force. He does not see how this can drag one from heaven to hell. By the grace of his younger brother Vidura, Dhṛtarāṣṭra was enlightened and could see his grossly illusory engagements, and by such enlightenment he was able to leave home for spiritual realization. Śrī Nāradadeva was just foretelling the way of his spiritual progress in a place which was sanctified by the flow of the celestial Ganges. Drinking water only, without solid food, is also considered fasting. This is necessary for advancement of spiritual knowledge. A foolish man wants to be a cheap yogī without observing the regulative principles. A man who has no control over the tongue at first can hardly become a yogī. Yogī and bhogī are two opposite terms. The bhogī, or the merry man who eats and drinks, cannot be a yogī, for a yogī is never allowed to eat and drink unrestrictedly. We may note with profit how Dhṛtarāṣṭra began his yoga system by drinking water only and sitting calmly in a place with a spiritual atmosphere, deeply absorbed in the thoughts of the Lord Hari, the Personality of Godhead.

TEXT 54

jitāsano jita-śvāsaḥ

pratyāhṛta-ṣaḍ-indriyaḥ

hari-bhāvanayā dhvasta-

rajaḥ-sattva-tamo-malaḥ

SYNONYMS

jita-āsanaḥ-one who has controlled the sitting posture; jita-śvāsaḥ-one who has controlled the breathing process; pratyāhṛta-turning back; ṣaṭ-six; indriyaḥ-senses; hari-the Absolute Personality of Godhead; bhāvanayā-absorbed in; dhvasta-conquered; rajaḥ-passion; sattva-goodness; tamaḥ-ignorance; malaḥ-contaminations.

One who has controlled the sitting postures [the yogic āsanas] and the breathing process can turn the senses toward the Absolute Personality of Godhead and thus become immune to the contaminations of the modes of material nature, namely mundane goodness, passion and ignorance.

The preliminary activities of the way of yoga are āsana, prāṇāyāma, pratyāhāra, dhyāna, dhāraṇā, etc. Mahārāja Dhṛtarāṣṭra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari). Thus all his senses were being engaged in the service of the Lord. This process directly helps the devotee to get freedom from the contaminations of the three material modes of nature. Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch. But one who has surrendered himself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and be fixed in the service of the Lord. The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities. This process of turning the senses from material attachment to the loving transcendental service of the Lord is called pratyāhāra, and the very process is called prāṇāyāma, ultimately ending in samādhi, or absorption in pleasing the Supreme Lord Hari by all means.

TEXT 55

vijñānātmani saṁyojya

kṣetrajñe pravilāpya tam

brahmaṇy ātmānam ādhāre

ghaṭāmbaram ivāmbare

SYNONYMS

vijñāna-purified identity; ātmani-in intelligence; saṁyojya-perfectly fixing; kṣetra-jñe-in the matter of the living being; pravilāpya-merging; tam-him; brahmaṇi-in the Supreme; ātmānam-pure living being; ādhāre-in the reservoir; ghaṭa-ambaram-sky within the block; iva-like; ambare-in the supreme sky.

Dhṛtarāṣṭra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman. Being freed from the blocked sky, he will have to rise to the spiritual sky.

The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul. In other words, he has to realize that qualitatively he is nondifferent from the Supersoul, and thus he transcends the material sky by his pure identical intelligence and thus becomes engaged in the transcendental loving service of the Lord. This is the highest perfectional development of spiritual identity, which was attained by Dhṛtarāṣṭra by the grace of Vidura and the Lord. The Lord's mercy was bestowed upon him by his personal contact with Vidura, and when he was actually practicing the instructions of Vidura, the Lord helped him to attain the highest perfectional stage.

A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord's identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva. He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material covering by the effect of his devotional service. The conditioned souls are within the coverings, whereas the liberated soul is far beyond the cover.

TEXT 56

dhvasta-māyā-guṇodarko

niruddha-karaṇāśayaḥ

nivartitākhilāhāra

āste sthāṇur ivācalaḥ

tasyāntarāyo maivābhūḥ

sannyastākhila-karmaṇaḥ

SYNONYMS

dhvasta-being destroyed; māyā-guṇa-the modes of material nature; udarkaḥ-after effects; niruddha-being suspended; karaṇa-āśayaḥ-the senses and the mind; nivartita-stopped; akhila-all; āhāraḥ-food for the senses; āste-is sitting; sthāṇuḥ-immovable; iva-like; acalaḥ-fixed; tasya-his; antarāyaḥ-hindrances; mā eva-never like that; abhūḥ-be; sannyasta-renounced; akhila-all sorts; karmaṇaḥ-material duties.

He will have to suspend all the actions of the senses, even from the outside, and will have to be impervious to interactions of the senses, which are influenced by the modes of material nature. After renouncing all material duties, he must become immovably established, beyond all sources of hindrances on the path.

Dhṛtarāṣṭra had attained, by the yogic process, the stage of negation of all sorts of material reaction. The effects of the material modes of nature draw the victim to indefatigable desires of enjoying matter, but one can escape such false enjoyment by the yogic process. Every sense is always busy in searching for its food, and thus the conditioned soul is assaulted from all sides and has no chance to become steady in any pursuit. Mahārāja Yudhiṣṭhira was advised by Nārada not to disturb his uncle by attempting to bring him back home. He was now beyond the attraction of anything material. The material modes of nature (the guṇas) have their different modes of activities, but above the material modes of nature is a spiritual mode, which is absolute. Nirguṇa means without reaction. The spiritual mode and its effect are identical; therefore the spiritual quality is distinguished from its material counterpart by the word nirguṇa. After complete suspension of the material modes of nature, one is admitted to the spiritual sphere, and action dictated by the spiritual modes is called devotional service, or bhakti. Bhakti is therefore nirguṇa attained by direct contact with the Absolute.

TEXT 57

sa vā adyatanād rājan

parataḥ pañcame 'hani

kalevaraṁ hāsyati svaṁ

tac ca bhasmī-bhaviṣyati

SYNONYMS

saḥ-he; vā-in all probability; adya-today; tanāt-from; rājan-O King; parataḥ-ahead; pañcame-on the fifth; ahani-day; kalevaram-body; hāsyati-shall quit; svam-his own; tat-that; ca-also; bhasmī-ashes; bhaviṣyati-will turn into.

O King, he will quit his body, most probably on the fifth day from today. And his body will turn to ashes.

Nārada Muni's prophecy prohibited Yudhiṣṭhira Mahārāja from going to the place where his uncle was staying because even after quitting the body by his own mystic power, Dhṛtarāṣṭra would not be in need of any funeral ceremony; Nārada Muni indicated that his body by itself would burn to ashes. The perfection of the yoga system is attained by such mystic power. The yogī is able to quit his body by his own choice of time and can attain any planet he desires by turning the present body into ashes by self-made fire.

TEXT 58

dahyamāne 'gnibhir dehe

patyuḥ patnī sahoṭaje

bahiḥ sthitā patiṁ sādhvī

tam agnim anu vekṣyati

SYNONYMS

dahyamāne-while it is burning; agnibhiḥ-by the fire; dehe-the body; patyuḥ-of the husband; patnī-the wife; saha-uṭaje-along with the thatched cottage; bahiḥ-outside; sthitā-situated; patim-unto the husband; sādhvī-the chaste lady; tam-that; agnim-fire; anu vekṣyati-looking with great attention will enter the fire.

While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.

Gāndhārī was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the satī rite as chastely as it was done by Gāndhārī and others in past ages. A chaste wife like Gāndhārī would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the satī rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Nārada Muni to Mahārāja Yudhiṣṭhira forbade him to go to his widowed aunt.

TEXT 59

viduras tu tad āścaryaṁ

niśāmya kuru-nandana

harṣa-śoka-yutas tasmād

gantā tīrtha-niṣevakaḥ

SYNONYMS

viduraḥ-Vidura also; tu-but; tat-that incident; āścaryam-wonderful; niśāmya-seeing; kuru-nandana-O son of the Kuru dynasty; harṣa-delight; śoka-grief; yutaḥ-affected by; tasmāt-from that place; gantā-will go away; tīrtha-place of pilgrimage; niṣevakaḥ-for being enlivened.

Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage.

Vidura was astonished to see the marvelous departure of his brother Dhṛtarāṣṭra as a liberated yogī, for in his past life he was much attached to materialism. Of course it was only due to Vidura that his brother attained the desirable goal of life. Vidura was therefore glad to learn about it. But he was sorry that he could not make his brother turn into a pure devotee. This was not done by Vidura because of Dhṛtarāṣṭra's being inimical to the Pāṇḍavas, who were all devotees of the Lord. An offense at the feet of a Vaiṣṇava is more dangerous than an offense at the lotus feet of the Lord. Vidura was certainly very liberal to bestow mercy upon his brother Dhṛtarāṣṭra, whose past life was very materialistic. But ultimately the result of such mercy certainly depended on the will of the Supreme Lord in the present life; therefore Dhṛtarāṣṭra attained liberation only, and after many such liberated states of life one can attain to the stage of devotional service. Vidura was certainly very mortified by the death of his brother and sister-in-law, and the only remedy to mitigate such lamentation was to go out to pilgrimage. Thus Mahārāja Yudhiṣṭhira had no chance to call back Vidura, his surviving uncle.

TEXT 60

ity uktvāthāruhat svargaṁ

nāradaḥ saha-tumburuḥ

yudhiṣṭhiro vacas tasya

hṛdi kṛtvājahāc chucaḥ

SYNONYMS

iti-thus; uktvā-having addressed; atha-thereafter; āruhat-ascended; svargam-into outer space; nāradaḥ-the great sage Nārada; saha-along with; tumburuḥ-his stringed instrument; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; vacaḥ-instructions; tasya-of his; hṛdi kṛtvā-keeping in the heart; ajahāt-gave up; śucaḥ-all lamentations.

Having spoken thus, the great sage Nārada, along with his vīṇā, ascended into outer space. Yudhiṣṭhira kept his instruction in his heart and so was able to get rid of all lamentations.

Śrī Nāradajī is an eternal spaceman, having been endowed with a spiritual body by the grace of the Lord. He can travel in the outer spaces of both the material and spiritual worlds without restriction and can approach any planet in unlimited space within no time. We have already discussed his previous life as the son of a maidservant. Because of his association with pure devotees, he was elevated to the position of an eternal spaceman and thus had freedom of movement. One should therefore try to follow in the footsteps of Nārada Muni and not make a futile effort to reach other planets by mechanical means. Mahārāja Yudhiṣṭhira was a pious king, and therefore he could see Nārada Muni occasionally; anyone who desires to see Nārada Muni must first be pious and follow in the footsteps of Nārada Muni.

Thus end the Bhaktivedanta purports of the First Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhṛtarāṣṭra Quits Home."

Chapter Fourteen

The Disappearance of Lord Kṛṣṇa

TEXT 1

sūta uvāca

samprasthite dvārakāyāṁ

jiṣṇau bandhu-didṛkṣayā

jñātuṁ ca puṇya-ślokasya

kṛṣṇasya ca viceṣṭitam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; samprasthite-having gone to; dvārakāyām-the city of Dvārakā; jiṣṇau-Arjuna; bandhu-friends and relatives; didṛkṣayā-for meeting them; jñātum-to know; ca-also; puṇya-ślokasya-of one whose glories are sung by Vedic hymns; kṛṣṇasya-of Lord Kṛṣṇa; ca-and; viceṣṭitam-further programs of work.

Śrī Sūta Gosvāmī said: Arjuna went to Dvārakā to see Lord Śrī Kṛṣṇa and other friends and also to learn from the Lord of His next activities.

As stated in Bhagavad-gītā, the Lord descended on earth for the protection of the faithful and annihilation of the impious, so after the Battle of Kurukṣetra and establishment of Mahārāja Yudhiṣṭhira, the mission of the Lord was complete. The Pāṇḍavas, especially Śrī Arjuna, were eternal companions of the Lord, and therefore Arjuna went to Dvārakā to hear from the Lord of His next program of work.

TEXT 2

vyatītāḥ katicin māsās

tadā nāyāt tato 'rjunaḥ

dadarśa ghora-rūpāṇi

nimittāni kurūdvahaḥ

SYNONYMS

vyatītāḥ-after passing; katicit-a few; māsāḥ-months; tadā-at that time; na āyāt-did not return; tataḥ-from there; arjunaḥ-Arjuna; dadarśa-observed; ghora-fearful; rūpāṇi-appearances; nimittāni-various causes; kuru-udvahaḥ-Mahārāja Yudhiṣṭhira.

A few months passed, and Arjuna did not return. Mahārāja Yudhiṣṭhira then began to observe some inauspicious omens, which were fearful in themselves.

Lord Śrī Kṛṣṇa the Supreme Personality of Godhead is ad infinitum, more powerful than the most powerful sun of our experience. Millions and billions of suns are created by Him and annihilated by Him within His one breathing period. In the material world the sun is considered to be the source of all productivity and material energy, and only due to the sun can we have the necessities of life. Therefore, during the personal presence of the Lord on the earth, all paraphernalia for our peace and prosperity, especially religion and knowledge, were in full display because of the Lord's presence, just as there is a full flood of light in the presence of the glowing sun. Mahārāja Yudhiṣṭhira observed some discrepancies in his kingdom, and therefore he became very anxious about Arjuna, who was long absent, and there was also no news about Dvārakā's well-being. He suspected the disappearance of Lord Kṛṣṇa, otherwise there would have been no possibility of fearful omens.

TEXT 3

kālasya ca gatiṁ raudrāṁ

viparyastartu-dharmiṇaḥ

pāpīyasīṁ nṛṇāṁ vārtāṁ

krodha-lobhānṛtātmanām

SYNONYMS

kālasya-of eternal time; ca-also; gatim-direction; raudrām-fearful; viparyasta-reversed; ṛtu-seasonal; dharmiṇaḥ-regularities; pāpīyasīm-sinful; nṛṇām-of the human being; vārtām-means of livelihood; krodha-anger; lobha-greed; anṛta-falsehood; ātmanām-of the people.

He saw that the direction of eternal time had changed, and this was very fearful. There were disruptions in the seasonal regularities. The people in general had become very greedy, angry and deceitful. And he saw that they were adopting foul means of livelihood.

When civilization is disconnected from the loving relation of the Supreme Personality of Godhead, symptoms like changes of seasonal regulations, foul means of livelihood, greed, anger and fraudulence become rampant. The change of seasonal regulations refers to one season's atmosphere becoming manifest in another season-for example the rainy season's being transferred to autumn, or the fructification of fruits and flowers from one season in another season. A godless man is invariably greedy, angry and fraudulent. Such a man can earn his livelihood by any means, black or white. During the reign of Mahārāja Yudhiṣṭhira, all the above symptoms were conspicuous by their absence. But Mahārāja Yudhiṣṭhira was astonished to experience even a slight change in the godly atmosphere of his kingdom, and at once he suspected the disappearance of the Lord. Foul means of livelihood implies deviation from one's occupational duty. There are prescribed duties for everyone, such as the brāhmaṇa, kṣatriya, vaiśya and śūdra, but anyone who deviates from his prescribed duty and declares another's duty to be his own is following a foul and improper duty. A man becomes too greedy for wealth and power when he has no higher objective in life and when he thinks that this earthly life of a few years is all in all. Ignorance is the cause for all these anomalies in human society, and to remove this ignorance, especially in this age of degradation, the powerful sun is there to distribute light in the shape of Śrīmad-Bhāgavatam.

TEXT 4

jihma-prāyaṁ vyavahṛtaṁ

śāṭhya-miśraṁ ca sauhṛdam

pitṛ-mātṛ-suhṛd-bhrātṛ-

dam-patīnāṁ ca kalkanam

SYNONYMS

jihma-prāyam-cheating; vyavahṛtam-in all ordinary transactions; śāṭhya-duplicity; miśram-adulterated in; ca-and; sauhṛdam-regarding friendly well-wishers; pitṛ-father; mātṛ-regarding the mother; suhṛt-well-wishers; bhrātṛ-one's own brother; dam-patīnām-regarding husband and wife; ca-also; kalkanam-mutual quarrel.

All ordinary transactions and dealings became polluted with cheating, even between friends. And in familial affairs, there was always misunderstanding between fathers, mothers and sons, between well-wishers, and between brothers. Even between husband and wife there was always strain and quarrel.

A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned souls because the conditioned souls are primarily in the material world imbued with an unnatural desire to lord it over the material world. A living being in his pure state is not conditioned by the laws because in his pure state he is conscious that a living being is eternally subservient to the Supreme Being, and thus it is always good for him to remain subservient, instead of falsely trying to lord it over the property of the Supreme Lord. In the conditioned state the living being is not satisfied even if he actually becomes the lord of all that he surveys, which he never becomes, and therefore he becomes the victim of all kinds of cheating, even with his nearest and most intimate relations. In such an unsatisfactory state of affairs, there is no harmony, even between father and sons or between husband and wife. But all these contending difficulties can be mitigated by one process, and that is the devotional service of the Lord. The world of hypocrisy can be checked only by counteraction through devotional service to the Lord and nothing else. Mahārāja Yudhiṣṭhira, having observed the disparities, conjectured the disappearance of the Lord from the earth.

TEXT 5

nimittāny atyariṣṭāni

kāle tv anugate nṛṇām

lobhādy-adharma-prakṛtiṁ

dṛṣṭvovācānujaṁ nṛpaḥ

SYNONYMS

nimittāni-causes; ati-very serious; ariṣṭāni-bad omens; kāle-in course of time; tu-but; anugate-passing away; nṛṇām-of humanity at large; lobha-ādi-such as greed; adharma-irreligious; prakṛtim-habits; dṛṣṭvā-having observed; uvāca-said; anujam-younger brother; nṛpaḥ-the King.

In course of time it came to pass that people in general became accustomed to greed, anger, pride, etc. Mahārāja Yudhiṣṭhira, observing all these omens, spoke to his younger brother.

Such a pious king as Mahārāja Yudhiṣṭhira at once became perturbed when there were such inhuman symptoms as greed, anger, irreligiosity and hypocrisy rampant in society. It appears from this statement that all these symptoms of degraded society were unknown to the people of the time, and it was astonishing for them to have experienced them with the advent of the Kali-yuga, or the age of quarrel.

TEXT 6

yudhiṣṭhira uvāca

sampreṣito dvārakāyāṁ

jiṣṇur bandhu-didṛkṣayā

jñātuṁ ca puṇya-ślokasya

kṛṣṇasya ca viceṣṭitam

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; sampreṣitaḥ-has gone to; dvārakāyām-Dvārakā; jiṣṇuḥ-Arjuna; bandhu-friends; didṛkṣayā-for the sake of meeting; jñātum-to know; ca-also; puṇya-ślokasya-of the Personality of Godhead; kṛṣṇasya-of Lord Śrī Kṛṣṇa; ca-and; viceṣṭitam-program of work.

Mahārāja Yudhiṣṭhira said to his younger brother Bhīmasena, I sent Arjuna to Dvārakā to meet his friends and to learn from the Personality of Godhead Kṛṣṇa of His program of work.

TEXT 7

gatāḥ saptādhunā māsā

bhīmasena tavānujaḥ

nāyāti kasya vā hetor

nāhaṁ vededam añjasā

SYNONYMS

gatāḥ-has gone; sapta-seven; adhunā-to date; māsāḥ-months; bhīmasena-O Bhīmasena; tava-your; anujaḥ-younger brother; na-does not; āyāti-come back; kasya-for what; vā-or; hetoḥ-reason; na-not; aham-I; veda-know; idam-this; añjasā-factually.

Since he departed, seven months have passed, yet he has not returned. I do not know factually how things are going there.

TEXT 8

api devarṣiṇādiṣṭaḥ

sa kālo 'yam upasthitaḥ

yadātmano 'ṅgam ākrīḍaṁ

bhagavān utsisṛkṣati

SYNONYMS

api-whether; deva-ṛṣiṇā-by the demigod-saint (Nārada); ādiṣṭaḥ-instructed; saḥ-that; kālaḥ-eternal time; ayam-this; upasthitaḥ-arrived; yadā-when; ātmanaḥ-of His own self; aṅgam-plenary portion; ākrīḍam-manifestation; bhagavān-the Personality of Godhead; utsisṛkṣati-is going to quit.

Is He going to quit His earthly pastimes, as Devarṣi Nārada indicated? Has that time already arrived?

As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions. For example, Śrī Kṛṣṇa, the Lord, says in Bhagavad-gītā:

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." (Bg. 4.7)

"To deliver the faithful, to annihilate the miscreants and also to reestablish the principles of occupational duty, I appear in every age." (Bg. 4.8)

"If I should cease to work, then all humanity would be misdirected. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings." (Bg. 3.24)

"Whatever action a great man performs, common men will follow. And whatever standards he sets by exemplary acts, all the world pursues." (Bg. 3.21)

All the above statements by the Lord apply to different plenary portions of the Lord, namely His expansions such as Saṅkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha and Nārāyaṇa. These are all He Himself in different transcendental expansions, and still the Lord as Śrī Kṛṣṇa functions in a different sphere of transcendental exchange with different grades of devotees. And yet Lord Kṛṣṇa as He is appears once every twenty-four hours of Brahmā's time (or after a lapse of 8,640,000,000 solar years) in each and every universe, and all His transcendental pastimes are displayed in each and every universe in a routine spool. But in that routine spool the functions of Lord Kṛṣṇa, Lord Vāsudeva, etc., are complex problems for the layman. There is no difference between the Lord's Self and the Lord's transcendental body. The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world. The Lord is kaivalya, and for Him there is no difference between matter and spirit because everything is created from Him. Therefore His quitting one sort of body or accepting another body does not mean that He is like the ordinary living being. All such activities are simultaneously one and different by His inconceivable potency. When Mahārāja Yudhiṣṭhira was lamenting the possibility of His disappearance, it was just in pursuance of a custom of lamenting the disappearance of a great friend, but factually the Lord never quits His transcendental body, as is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in Bhagavad-gītā, and they are known as the mūḍhas. That the Lord left His body means that He left again His plenary portions in the respective dhāmas (transcendental abodes), as He left His virāṭ-rūpa in the material world.

TEXT 9

yasmān naḥ sampado rājyaṁ

dārāḥ prāṇāḥ kulaṁ prajāḥ

āsan sapatna-vijayo

lokāś ca yad-anugrahāt

SYNONYMS

yasmāt-from whom; naḥ-our; sampadaḥ-opulence; rājyam-kingdom; dārāḥ-good wives; prāṇāḥ-existence of life; kulam-dynasty; prajāḥ-subjects; āsan-have become possible; sapatna-competitors; vijayaḥ-conquering; lokāḥ-future accommodation in higher planets; ca-and; yat-by whose; anugrahāt-by the mercy of.

From Him only, all our kingly opulence, good wives, lives, progeny, control over our subjects, victory over our enemies, and future accommodations in higher planets have become possible. All this is due to His causeless mercy upon us.

Material prosperity consists of a good wife, good home, sufficient land, good children, aristocratic family relations, victory over competitors and, by pious work, attainment of accommodations in the higher celestial planets for better facilities of material amenities. These facilities are earned not only by one's hard manual labor or by unfair means, but by the mercy of the Supreme Lord. Prosperity earned by one's personal endeavor also depends on the mercy of the Lord. Personal labor must be there in addition to the Lord's benediction, but without the Lord's benediction no one is successful simply by personal labor. The modernized man of Kali-yuga believes in personal endeavor and denies the benediction of the Supreme Lord. Even a great sannyāsī of India delivered speeches in Chicago protesting the benedictions of the Supreme Lord. But as far as Vedic śāstras are concerned, as we find in the pages of Śrīmad-Bhāgavatam, the ultimate sanction for all success rests in the hands of the Supreme Lord. Mahārāja Yudhiṣṭhira admits this truth in his personal success, and it behooves one to follow in the footsteps of a great king and devotee of the Lord to make life a full success. If one could achieve success without the sanction of the Lord then no medical practitioner would fail to cure a patient. Despite the most advanced treatment of a suffering patient by the most up-to-date medical practitioner, there is death, and even in the most hopeless case, without medical treatment, a patient is cured astonishingly. Therefore the conclusion is that God's sanction is the immediate cause for all happenings, good or bad. Any successful man should feel grateful to the Lord for all he has achieved.

TEXT 10

paśyotpātān nara-vyāghra

divyān bhaumān sadaihikān

dāruṇān śaṁsato 'dūrād

bhayaṁ no buddhi-mohanam

SYNONYMS

paśya-just see; utpātān-disturbances; nara-vyāghra-O man of tigerlike strength; divyān-happenings in the sky or by planetary influence; bhaumān-happenings on the earth; sa-daihikān-happenings of the body and the mind; dāruṇān-awfully dangerous; śaṁsataḥ-indicating; adūrāt-in the near future; bhayam-danger; naḥ-our; buddhi-intelligence; mohanam-deluding.

Just see, O man with a tiger's strength, how many miseries due to celestial influences, earthly reactions and bodily pains-all very dangerous in themselves-are foreboding danger in the near future by deluding our intelligence.

Material advancement of civilization means advancement of the reactions of the threefold miseries due to celestial influence, earthly reactions and bodily or mental pains. By the celestial influence of the stars there are many calamities like excessive heat, cold, rains or no rains, and the after-effects are famine, disease and epidemic. The aggregate result is agony of the body and the mind. Man-made material science cannot do anything to counteract these threefold miseries. They are all punishments from the superior energy of māyā under the direction of the Supreme Lord. Therefore our constant touch with the Lord by devotional service can give us relief without our being disturbed in the discharge of our human duties. The asuras, however, who do not believe in the existence of God, make their own plans to counteract all these threefold miseries, and so they meet with failures every time. The Bhagavad-gītā (7.14) clearly states that the reaction of material energy is never to be conquered, because of the binding effects of the three modes. They can simply be overcome by one who surrenders fully in devotion under the lotus feet of the Lord.

TEXT 11

ūrv-akṣi-bāhavo mahyaṁ

sphuranty aṅga punaḥ punaḥ

vepathuś cāpi hṛdaye

ārād dāsyanti vipriyam

SYNONYMS

ūru-thighs; akṣi-eyes; bāhavaḥ-the arms; mahyam-in my; sphuranti-quivering; aṅga-left side of the body; punaḥ punaḥ-again and again; vepathuḥ-palpitations; ca-also; api-certainly; hṛdaye-in the heart; ārāt-due to fear; dāsyanti-indicating; vipriyam-undesirables.

The left side of my body, my thighs, arms and eyes are all quivering again and again. I am having heart palpitations due to fear. All this indicates undesirable happenings.

Material existence is full of undesirables. Things we do not want are forced upon us by some superior energy, and we do not see that these undesirables are under the grip of the three modes of material nature. When a man's eyes, arms and thighs all quiver constantly, one must know that something is going to happen which is undesirable. These undesirables are compared to fire in a forest. No one goes into the forest to set fires, but fires automatically take place in the forest, creating inconceivable calamities for the living beings of the forest. Such a fire cannot be extinguished by any human efforts. The fire can be extinguished only by the mercy of the Lord, who sends clouds to pour water on the forest. Similarly, undesirable happenings in life cannot be checked by any number of plans. Such miseries can be removed only by the mercy of the Lord, who sends His bona fide representatives to enlighten human beings and thus save them from all calamities.

TEXT 12

śivaiṣodyantam ādityam

abhirauty analānanā

mām aṅga sārameyo 'yam

abhirebhaty abhīruvat

SYNONYMS

śivā-jackal; eṣā-this; udyantam-rising; ādityam-unto the sun; abhi-towards; rauti-crying; anala-fire; ānanā-face; mām-unto me; aṅga-O Bhīma; sārameyaḥ-dog; ayam-this; abhirebhati-barks towards; abhīru-vat-without fear.

Just see, O Bhīma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly.

These are some bad omens indicating something undesirable in the near future.

TEXT 13

śastāḥ kurvanti māṁ savyaṁ

dakṣiṇaṁ paśavo 'pare

vāhāṁś ca puruṣa-vyāghra

lakṣaye rudato mama

SYNONYMS

śastāḥ-useful animals like the cow; kurvanti-are keeping; mām-me; savyam-on the left; dakṣiṇam-circumambulating; paśavaḥ apare-other lower animals like asses; vāhān-the horses (carriers); ca-also; puruṣa-vyāghra-O tiger among men; lakṣaye-I see; rudataḥ-weeping; mama-of mine.

O Bhīmasena, tiger amongst men, now useful animals like cows are passing me on my left side, and lower animals like the asses are circumambulating me. My horses appear to weep upon seeing me.

TEXT 14

mṛtyu-dūtaḥ kapoto 'yam

ulūkaḥ kampayan manaḥ

pratyulūkaś ca kuhvānair

viśvaṁ vai śūnyam icchataḥ

SYNONYMS

mṛtyu-death; dūtaḥ-messenger of; kapotaḥ-pigeon; ayam-this; ulūkaḥ-owl; kampayan-trembling; manaḥ-mind; pratyulūkaḥ-the rivals of owls (crows); ca-and; kuhvānaiḥ-shrieking scream; viśvam-the cosmos; vai-either; śūnyam-void; icchataḥ-wishing.

Just see! This pigeon is like a messenger of death. The shrieks of the owls and their rival crows make my heart tremble. It appears that they want to make a void of the whole universe.

TEXT 15

dhūmrā diśaḥ paridhayaḥ

kampate bhūḥ sahādribhiḥ

nirghātaś ca mahāṁs tāta

sākaṁ ca stanayitnubhiḥ

SYNONYMS

dhūmrāḥ-smoky; diśaḥ-all directions; paridhayaḥ-encirclement; kampate-throbbing; bhūḥ-the earth; saha adribhiḥ-along with the hills and mountains; nirghātaḥ-bolt from the blue; ca-also; mahān-very great; tāta-O Bhīma; sākam-with; ca-also; stanayitnubhiḥ-thundering sound without any cloud.

Just see how the smoke encircles the sky. It appears that the earth and mountains are throbbing. Just hear the cloudless thunder and see the bolts from the blue.

TEXT 16

vāyur vāti khara-sparśo

rajasā visṛjaṁs tamaḥ

asṛg varṣanti jaladā

bībhatsam iva sarvataḥ

SYNONYMS

vāyuḥ-wind; vāti-blowing; khara-sparśaḥ-sharply; rajasā-by the dust; visṛjan-creating; tamaḥ-darkness; asṛk-blood; varṣanti-are raining; jaladāḥ-the clouds; bībhatsam-disastrous; iva-like; sarvataḥ-everywhere.

The wind blows violently, blasting dust everywhere and creating darkness. Clouds are raining everywhere with bloody disasters.

TEXT 17

sūryaṁ hata-prabhaṁ paśya

graha-mardaṁ mitho divi

sasaṅkulair bhūta-gaṇair

jvalite iva rodasī

SYNONYMS

sūryam-the sun; hata-prabham-its rays declining; paśya-just see; graha-mardam-clashes of the stars; mithaḥ-among one another; divi-in the sky; sa-saṅkulaiḥ-being mixed with; bhūta-gaṇaiḥ-by the living entities; jvalite-being ignited; iva-as if; rodasī-crying.

The rays of the sun are declining, and the stars appear to be fighting amongst themselves. Confused living entities appear to be ablaze and weeping.

TEXT 18

nadyo nadāś ca kṣubhitāḥ

sarāṁsi ca manāṁsi ca

na jvalaty agnir ājyena

kālo 'yaṁ kiṁ vidhāsyati

SYNONYMS

nadyaḥ-rivers; nadāḥ ca-and the tributaries; kṣubhitāḥ-all perturbed; sarāṁsi-reservoirs of water; ca-and; manāṁsi-the mind; ca-also; na-does not; jvalati-ignite; agniḥ-fire; ājyena-with the help of butter; kālaḥ-the time; ayam-extraordinary it is; kim-what; vidhāsyati-going to happen.

Rivers, tributaries, ponds, reservoirs and the mind are all perturbed. Butter no longer ignites fire. What is this extraordinary time? What is going to happen?

TEXT 19

na pibanti stanaṁ vatsā

na duhyanti ca mātaraḥ

rudanty aśru-mukhā gāvo

na hṛṣyanty ṛṣabhā vraje

SYNONYMS

na-does not; pibanti-suck; stanam-breast; vatsāḥ-the calves; na-do not; duhyanti-allow milking; ca-also; mātaraḥ-the cows; rudanti-crying; aśru-mukhāḥ-with a tearful face; gāvaḥ-the cows; na-do not; hṛṣyanti-take pleasure; ṛṣabhāḥ-the bulls; vraje-in the pasturing ground.

The calves do not suck the teats of the cows, nor do the cows give milk. They are standing, crying, tears in their eyes, and the bulls take no pleasure in the pasturing grounds.

TEXT 20

daivatāni rudantīva

svidyanti hy uccalanti ca

ime jana-padā grāmāḥ

purodyānākarāśramāḥ

bhraṣṭa-śriyo nirānandāḥ

kim aghaṁ darśayanti naḥ

SYNONYMS

daivatāni-the Deities in the temples; rudanti-seem to be crying; iva-like that; svidyanti-perspiring; hi-certainly; uccalanti-as if going out; ca-also; ime-these; jana-padāḥ-cities; grāmāḥ-villages; pura-towns; udyāna-gardens; ākara-mines; āśramāḥ-hermitages, etc.; bhraṣṭa-devoid of; śriyaḥ-beauty; nirānandāḥ-bereft of all happiness; kim-what sort of; agham-calamities; darśayanti-shall manifest; naḥ-to us.

The Deities seem to be crying in the temple, lamenting and perspiring. They seem about to leave. All the cities, villages, towns, gardens, mines and hermitages are now devoid of beauty and bereft of all happiness. I do not know what sort of calamities are now awaiting us.

TEXT 21

manya etair mahotpātair

nūnaṁ bhagavataḥ padaiḥ

ananya-puruṣa-śrībhir

hīnā bhūr hata-saubhagā

SYNONYMS

manye-I take it for granted; etaiḥ-by all these; mahā-great; utpātaiḥ-upsurges; nūnam-for want of; bhagavataḥ-of the Personality of Godhead; padaiḥ-the marks on the sole of the foot; ananya-extraordinary; puruṣa-of the Supreme Personality; śrībhiḥ-by the auspicious signs; hīnā-dispossessed; bhūḥ-the earth; hata-saubhagā-without the fortune.

I think that all these earthly disturbances indicate some greater loss to the good fortune of the world. The world was fortunate to have been marked with the footprints of the lotus feet of the Lord. These signs indicate that this will no longer be.

TEXT 22

iti cintayatas tasya

dṛṣṭāriṣṭena cetasā

rājñaḥ pratyāgamad brahman

yadu-puryāḥ kapi-dhvajaḥ

SYNONYMS

iti-thus; cintayataḥ-while thinking to himself; tasya-he; dṛṣṭā-by observing; ariṣṭena-bad omens; cetasā-by the mind; rājñaḥ-the King; prati-back; āgamat-came; brahman-O brāhmaṇa; yadu-puryāḥ-from the kingdom of the Yadus; kapi-dhvajaḥ-Arjuna.

O Brāhmaṇa Śaunaka, while Mahārāja Yudhiṣṭhira, observing the inauspicious signs on the earth at that time, was thus thinking to himself, Arjuna came back from the city of the Yadus [Dvārakā].

TEXT 23

taṁ pādayor nipatitam

ayathā-pūrvam āturam

adho-vadanam ab-bindūn

sṛjantaṁ nayanābjayoḥ

SYNONYMS

tam-him (Arjuna); pādayoḥ-at the feet; nipatitam-bowing down; ayathā-pūrvam-unprecedented; āturam-dejected; adhaḥ-vadanam-downward face; ap-bindūn-drops of water; sṛjantam-creating; nayana-abjayoḥ-from the lotuslike eyes.

When he bowed at his feet, the King saw that his dejection was unprecedented. His head was down, and tears glided from his lotus eyes.

TEXT 24

vilokyodvigna-hṛdayo

vicchāyam anujaṁ nṛpaḥ

pṛcchati sma suhṛn madhye

saṁsmaran nāraderitam

SYNONYMS

vilokya-by seeing; udvigna-anxious; hṛdayaḥ-heart; vicchāyam-pale appearance; anujam-Arjuna; nṛpaḥ-the King; pṛcchati sma-asked; suhṛt-friends; madhye-amongst; saṁsmaran-remembering; nārada-Sage Nārada; īritam-indicated by.

Seeing Arjuna pale due to heartfelt anxieties, the King, remembering the indications of the sage Nārada, questioned him in the midst of friends.

TEXT 25

yudhiṣṭhira uvāca

kaccid ānarta-puryāṁ naḥ

sva-janāḥ sukham āsate

madhu-bhoja-daśārhārha-

sātvatāndhaka-vṛṣṇayaḥ

SYNONYMS

yudhiṣṭhiraḥ uvāca-Yudhiṣṭhira said; kaccit-whether; ānarta-puryām-of Dvārakā; naḥ-our; sva-janāḥ-relatives; sukham-happily; āsate-are passing their days; madhu-Madhu; bhoja-Bhoja; daśārha-Daśārha; ārha-Ārha; sātvata-Sātvata; andhaka-Andhaka; vṛṣṇayaḥ-of the family of Vṛṣṇi.

Mahārāja Yudhiṣṭhira said: My dear brother, please tell me whether our friends and relatives, such as Madhu, Bhoja, Daśārha, Ārha, Sātvata, Andhaka and the members of the Yadu family are all passing their days in happiness.

TEXT 26

śūro mātāmahaḥ kaccit

svasty āste vātha māriṣaḥ

mātulaḥ sānujaḥ kaccit

kuśaly ānakadundubhiḥ

SYNONYMS

śūraḥ-Śūrasena; mātāmahaḥ-maternal grandfather; kaccit-whether; svasti-all good; āste-passing his days; vā-or; atha-therefore; māriṣaḥ-respectful; mātulaḥ-maternal uncle; sa-anujaḥ-with his younger brothers; kaccit-whether; kuśalī-all well; ānaka-dundubhiḥ-Vasudeva.

Is my respectable grandfather Śūrasena in a happy mood? And are my maternal uncle Vasudeva and his younger brothers all doing well?

TEXT 27

sapta sva-sāras tat-patnyo

mātulānyaḥ sahātmajāḥ

āsate sasnuṣāḥ kṣemaṁ

devakī-pramukhāḥ svayam

SYNONYMS

sapta-seven; sva-sāraḥ-own sisters; tat-patnyaḥ-his wives; mātulānyaḥ-maternal aunts; saha-along with; ātma-jāḥ-sons and grandsons; āsate-are all; sasnuṣāḥ-with their daughters-in-law; kṣemam-happiness; devakī-Devakī; pramukhāḥ-headed by; svayam-personally.

His seven wives, headed by Devakī, are all sisters. Are they and their sons and daughters-in-law all happy?

TEXTS 28-29

kaccid rājāhuko jīvaty

asat-putro 'sya cānujaḥ

hṛdīkaḥ sasuto 'krūro

jayanta-gada-sāraṇāḥ

āsate kuśalaṁ kaccid

ye ca śatrujid-ādayaḥ

kaccid āste sukhaṁ rāmo

bhagavān sātvatāṁ prabhuḥ

SYNONYMS

kaccit-whether; rājā-the King; āhukaḥ-another name of Ugrasena; jīvati-still living; asat-mischievous; putraḥ-son; asya-his; ca-also; anujaḥ-younger brother; hṛdīkaḥ-Hṛdīka; sa-sutaḥ-along with son, Kṛtavarmā; akrūraḥ-Akrūra; jayanta-Jayanta; gada-Gada; sāraṇāḥ-Sāraṇa; āsate-are they all; kuśalam-in happiness; kaccit-whether; ye-they; ca-also; śatrujit-Śatrujit; ādayaḥ-headed by; kaccit-whether; āste-are they; sukham-all right; rāmaḥ-Balarāma; bhagavān-the Personality of Godhead; sātvatām-of the devotees; prabhuḥ-protector.

Are Ugrasena, whose son was the mischievous Kaṁsa, and his younger brother still living? Is Ugrasena happy? Are Hṛdīka and his son Kṛtavarmā happy? Are Akrūra, Jayanta, Gada, Sāraṇa and Śatrujit all happy? How is Balarāma, the Personality of Godhead and the protector of devotees?

Hastināpura, the capital of the Pāṇḍavas, was situated somewhere near present New Delhi, and the kingdom of Ugrasena was situated in Mathurā. While returning to Delhi from Dvārakā, Arjuna must have visited the city of Mathurā, and therefore the inquiry about the King of Mathurā is valid. Amongst various names of the relatives, the name of Rāma or Balarāma, eldest brother of Lord Kṛṣṇa, is added with the words "the Personality of Godhead" because Lord Balarāma is the immediate expansion of viṣṇu-tattva as prakāśa-vigraha of Lord Kṛṣṇa. The Supreme Lord, although one without a second, expands Himself as many other living beings. The viṣṇu-tattva living beings are expansions of the Supreme Lord, and all of them are qualitatively and quantitatively equal with the Lord. But expansions of the jīva-śakti, the category of the ordinary living beings, are not at all equal with the Lord. One who considers the jīva-śakti and the viṣṇu-tattva to be on an equal level is considered a condemned soul of the world. Śrī Rāma, or Balarāma, is the protector of the devotees of the Lord. Baladeva acts as the spiritual master of all devotees, and by His causeless mercy the fallen souls are delivered. Śrī Baladeva appeared as Śrī Nityānanda Prabhu during the advent of Lord Caitanya, and the great Lord Nityānanda Prabhu exhibited His causeless mercy by delivering a pair of extremely fallen souls, namely Jagāi and Mādhāi. Therefore it is particularly mentioned herein that Balarāma is the protector of the devotees of the Lord. By His divine grace only one can approach the Supreme Lord Śrī Kṛṣṇa, and thus Śrī Balarāma is the mercy incarnation of the Lord, manifested as the spiritual master, the savior of the pure devotees.

TEXT 30

pradyumnaḥ sarva-vṛṣṇīnāṁ

sukham āste mahā-rathaḥ

gambhīra-rayo 'niruddho

vardhate bhagavān uta

SYNONYMS

pradyumnaḥ-Pradyumna (a son of Lord Kṛṣṇa); sarva-all; vṛṣṇīnām-of the members of the Vṛṣṇi family; sukham-happiness; āste-are in; mahā-rathaḥ-the great general; gambhīra-deeply; rayaḥ-dexterity; aniruddhaḥ-Aniruddha (a grandson of Lord Kṛṣṇa); vardhate-flourishing; bhagavān-the Personality of Godhead; uta-must.

How is Pradyumna, the great general of the Vṛṣṇi family? Is He happy? And is Aniruddha, the plenary expansion of the Personality of Godhead, faring well?

Pradyumna and Aniruddha are also expansions of the Personality of Godhead, and thus They are also viṣṇu-tattva. At Dvārakā Lord Vāsudeva is engaged in His transcendental pastimes along with His plenary expansions, namely Saṅkarṣaṇa, Pradyumna and Aniruddha, and therefore each and every one of Them can be addressed as the Personality of Godhead, as it is mentioned in connection with the name Aniruddha.

TEXT 31

suṣeṇaś cārudeṣṇaś ca

sāmbo jāmbavatī-sutaḥ

anye ca kārṣṇi-pravarāḥ

saputrā ṛṣabhādayaḥ

SYNONYMS

suṣeṇaḥ-Suṣeṇa; cārudeṣṇaḥ-Cārudeṣṇa; ca-and; sāmbaḥ-Sāmba; jāmbavatī-sutaḥ-the son of Jāmbavatī; anye-others; ca-also; kārṣṇi-the sons of Lord Kṛṣṇa; pravarāḥ-all chieftains; sa-putrāḥ-along with their sons; ṛṣabha-Ṛṣabha; ādayaḥ-etc.

Are all the chieftain sons of Lord Kṛṣṇa, such as Suṣeṇa, Cārudeṣṇa, Sāmba the son of Jāmbavatī, and Ṛṣabha, along with their sons, all doing well?

As already mentioned, Lord Kṛṣṇa married 16,108 wives, and each of them had ten sons. Therefore 16,108 x 10 161,080 sons. They all grew up, and each of them had as many sons as their father, and the whole aggregate was something near 1,610,800 family members of the Lord. The Lord is the father of all living beings, who are countless in number; therefore only a few of them are called to associate with the Lord in His transcendental pastimes as the Lord of Dvārakā on this earth. It is not astonishing that the Lord maintained a visible family consisting of so many members. It is better to refrain from comparing the Lord's position to ours, and it becomes a simple truth as soon as we understand at least a partial calculation of the Lord's transcendental position. King Yudhiṣṭhira, while inquiring about the Lord's sons and grandsons at Dvārakā, mentioned only the chieftains amongst them, for it was impossible for him to remember all the names of the Lord's family members.

TEXTS 32-33

tathaivānucarāḥ śaureḥ

śrutadevoddhavādayaḥ

sunanda-nanda-śīrṣaṇyā

ye cānye sātvatarṣabhāḥ

api svasty āsate sarve

rāma-kṛṣṇa-bhujāśrayāḥ

api smaranti kuśalam

asmākaṁ baddha-sauhṛdāḥ

SYNONYMS

tathā eva-similarly; anucarāḥ-constant companions; śaureḥ-of Lord Śrī Kṛṣṇa such as; śrutadeva-Śrutadeva; uddhava-ādayaḥ-Uddhava and others; sunanda-Sunanda; nanda-Nanda; śīrṣaṇyāḥ-other leaders; ye-all of them; ca-and; anye-others; sātvata-liberated souls; ṛṣabhāḥ-the best men; api-if; svasti-doing well; āsate-are; sarve-all of them; rāma-Balarāma; kṛṣṇa-Lord Kṛṣṇa; bhuja-āśrayāḥ-under the protection of; api-if also; smaranti-do remember; kuśalam-welfare; asmākam-about ourselves; baddha-sauhṛdāḥ-bound by eternal friendship.

Also, Śrutadeva, Uddhava and others, Nanda, Sunanda and other leaders of liberated souls who are constant companions of the Lord are protected by Lord Balarāma and Kṛṣṇa. Are they all doing well in their respective functions? Do they, who are all eternally bound in friendship with us, remember our welfare?

The constant companions of Lord Kṛṣṇa, such as Uddhava, are all liberated souls, and they descended along with Lord Kṛṣṇa to this material world to fulfill the mission of the Lord. The Pāṇḍavas are also liberated souls who descended along with Lord Kṛṣṇa to serve Him in His transcendental pastimes on this earth. As stated in the Bhagavad-gītā (4.8), the Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being taṭasthā śakti, or marginal potency of the Lord. That is the difference between the viṣṇu-tattva and jīva-tattva. The jīva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times. And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world. This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of fire along with the fire and not independently. Independently the glow of the sparks is extinguished, although the quality of fire or the glowing is there. Thus those who give up the protection of the Lord and become so-called lords themselves, out of spiritual ignorance, come back again to this material world, even after prolonged tapasya of the severest type. That is the verdict of all Vedic literature.

TEXT 34

bhagavān api govindo

brahmaṇyo bhakta-vatsalaḥ

kaccit pure sudharmāyāṁ

sukham āste suhṛd-vṛtaḥ

SYNONYMS

bhagavān-the Personality of Godhead, Kṛṣṇa; api-also; govindaḥ-one who enlivens the cows and the senses; brahmaṇyaḥ-devoted to the devotees of the brāhmaṇas; bhakta-vatsalaḥ-affectionate to the devotees; kaccit-whether; pure-in Dvārakā Purī; sudharmāyām-pious assembly; sukham-happiness; āste-does enjoy; suhṛt-vṛtaḥ-surrounded by friends.

Is Lord Kṛṣṇa, the Supreme Personality of Godhead, who gives pleasure to the cows, the senses and the brāhmaṇas, who is very affectionate towards His devotees, enjoying the pious assembly at Dvārakā Purī surrounded by friends?

Here in this particular verse the Lord is described as bhagavān, govinda, brahmaṇya and bhakta-vatsala. He is bhagavān svayam, or the original Supreme Personality of Godhead, full with all opulences, all power, all knowledge, all beauty, all fame and all renunciation. No one is equal to or greater than Him. He is Govinda because He is the pleasure of the cows and the senses. Those who have purified their senses by the devotional service of the Lord can render unto Him real service and thereby derive transcendental pleasure out of such purified senses. Only the impure conditioned living being cannot derive any pleasure from the senses, but being illusioned by false pleasures of the senses, he becomes servant of the senses. Therefore, we need His protection for our own interest. The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brāhmaṇa as above mentioned. The Lord is inclined to a brāhmaṇa of quality and not of false prestige. Those who are less than a brāhmaṇa by qualification cannot establish any relation with the Lord, just as fire cannot be kindled from the raw earth unless there is wood, although there is a relation between wood and the earth. Since the Lord is all-perfect in Himself, there could not be any question of His welfare, and Mahārāja Yudhiṣṭhira refrained from asking this question. He simply inquired about His residential place, Dvārakā Purī, where pious men assemble. The Lord stays only where pious men assemble and takes pleasure in their glorifying the Supreme Truth. Mahārāja Yudhiṣṭhira was anxious to know about the pious men and their pious acts in the city of Dvārakā.

TEXTS 35-36

maṅgalāya ca lokānāṁ

kṣemāya ca bhavāya ca

āste yadu-kulāmbhodhāv

ādyo 'nanta-sakhaḥ pumān

yad bāhu-daṇḍa-guptāyāṁ

sva-puryāṁ yadavo 'rcitāḥ

krīḍanti paramānandaṁ

mahā-pauruṣikā iva

SYNONYMS

maṅgalāya-for all good; ca-also; lokānām-of all the planets; kṣemāya-for protection; ca-and; bhavāya-for elevation; ca-also; āste-is there; yadu-kula-ambhodhau-in the ocean of the Yadu dynasty; ādyaḥ-the original; ananta-sakhaḥ-in the company of Ananta (Balarāma); pumān-the supreme enjoyer; yat-whose; bāhu-daṇḍa-guptāyām-being protected by His arms; sva-puryām-in His own city; yadavaḥ-the members of the Yadu family; arcitāḥ-as they deserve; krīḍanti-are relishing; parama-ānandam-transcendental pleasure; mahā-pauruṣikāḥ-the residents of the spiritual sky; iva-like.

The original Personality of Godhead, the enjoyer, and Balarāma, the primeval Lord Ananta, are staying in the ocean of the Yadu dynasty for the welfare, protection and general progress of the entire universe. And the members of the Yadu dynasty, being protected by the arms of the Lord, are enjoying life like the residents of the spiritual sky.

As we have discussed many times, the Personality of Godhead Viṣṇu resides within each and every universe in two capacities, namely as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu. The Kṣīrodakaśāyī Viṣṇu has His own planet on the northern top of the universe, and there is a great ocean of milk where the Lord resides on the bed of the Ananta incarnation of Baladeva. Thus Mahārāja Yudhiṣṭhira has compared the Yadu dynasty to the ocean of milk and Śrī Balarāma to the Ananta where Lord Kṛṣṇa resides. He has compared the citizens of Dvārakā to the liberated inhabitants of the Vaikuṇṭhalokas. Beyond the material sky, further than we can see with our eyes and beyond the sevenfold coverings of the universe, there is the Causal Ocean in which all the universes are floating like footballs, and beyond the Causal Ocean there is an unlimited span of spiritual sky generally known as the effulgence of Brahman. Within this effulgence there are innumerable spiritual planets, and they are known as the Vaikuṇṭha planets. Each and every Vaikuṇṭha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Viṣṇu. These inhabitants are known as the Mahā-pauruṣikas, or persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease, and without the influence of kāla, eternal time. Mahārāja Yudhiṣṭhira has compared the inhabitants of Dvārakā to the Mahā-pauruṣikas of Vaikuṇṭhaloka because they are so happy with the Lord. In the Bhagavad-gītā there are many references to the Vaikuṇṭhalokas, and they are mentioned there as mad-dhāma, or the kingdom of the Lord.

TEXT 37

yat-pāda-śuśrūṣaṇa-mukhya-karmaṇā

satyādayo dvy-aṣṭa-sahasra-yoṣitaḥ

nirjitya saṅkhye tri-daśāṁs tad-āśiṣo

haranti vajrāyudha-vallabhocitāḥ

SYNONYMS

yat-whose; pāda-feet; śuśrūṣaṇa-administration of comforts; mukhya-the most important; karmaṇā-by the acts of; satya-ādayaḥ-queens headed by Satyabhāmā; dvi-aṣṭa-twice eight; sahasra-thousand; yoṣitaḥ-the fair sex; nirjitya-by subduing; saṅkhye-in the battle; tri-daśān-of the denizens of heaven; tat-āśiṣaḥ-what is enjoyed by the demigods; haranti-do take away; vajra-āyudha-vallabhā-the wives of the personality who controls the thunderbolt; ucitāḥ-deserving.

Simply by administering comforts at the lotus feet of the Lord, which is the most important of all services, the queens at Dvārakā, headed by Satyabhāmā, induced the Lord to conquer the demigods. Thus the queens enjoy things which are prerogatives of the wives of the controller of thunderbolts.

Satyabhāmā: One of the principal queens of Lord Śrī Kṛṣṇa at Dvārakā. After killing Narakāsura, Lord Kṛṣṇa visited the palace of Narakāsura accompanied by Satyabhāmā. He went to Indraloka also with Satyabhāmā, and she was received by Śacīdevī, who introduced her to the mother of the demigods, Aditi. Aditi was very much pleased with Satyabhāmā, and she blessed her with the benediction of permanent youth as long as Lord Kṛṣṇa remained on the earth. Aditi also took her with her to show her the special prerogatives of the demigods in the heavenly planets. When Satyabhāmā saw the pārijāta flower, she desired to have it in her palace at Dvārakā. After that, she came back to Dvārakā along with her husband and expressed her willingness to have the pārijāta flower at her palace. Satyabhāmā's palace was especially bedecked with valuable jewels, and even in the hottest season of summer the inside of the palace remained cool, as if air-conditioned. She decorated her palace with various flags, heralding the news of her great husband's presence there. Once, along with her husband, she met Draupadī, and she was anxious to be instructed by Draupadī in the ways and means of pleasing her husband. Draupadī was expert in this affair because she kept five husbands, the Pāṇḍavas, and all were very much pleased with her. On receipt of Draupadī's instructions, she was very much pleased and offered her good wishes and returned to Dvārakā. She was the daughter of Satrājit. After the departure of Lord Kṛṣṇa, when Arjuna visited Dvārakā, all the queens, including Satyabhāmā and Rukmiṇī, lamented for the Lord with great feeling. At the last stage of her life, she left for the forest to undergo severe penance.

Satyabhāmā instigated her husband to get the pārijāta flower from the heavenly planets, and the Lord got it even by force from the demigods, as a common husband secures things to please his wife. As already explained, the Lord had very little to do with so many wives to carry out their orders like an ordinary man. But because the queens accepted the high quality of devotional service, namely administering the Lord all comforts, the Lord played the part of a faithful and complete husband. No earthly creature can expect to have things from the heavenly kingdom, especially the pārijāta flowers, which are simply to be used by the demigods. But due to their becoming the Lord's faithful wives, all of them enjoyed the special prerogatives of the great wives of the denizens of heaven. In other words, since the Lord is the proprietor of everything within His creation, it is not very astonishing for the queens of Dvārakā to have any rare thing from any part of the universe.

TEXT 38

yad bāhu-daṇḍābhyudayānujīvino

yadu-pravīrā hy akutobhayā muhuḥ

adhikramanty aṅghribhir āhṛtāṁ balāt

sabhāṁ sudharmāṁ sura-sattamocitām

SYNONYMS

yat-whose; bāhu-daṇḍa-arms; abhyudaya-influenced by; anujīvinaḥ-always living; yadu-the members of the Yadu dynasty; pravīrāḥ-great heroes; hi akutobhayāḥ-fearless in every respect; muhuḥ-constantly; adhikramanti-traversing; aṅghribhiḥ-by foot; āhṛtām-brought about; balāt-by force; sabhām-assembly house; sudharmām-Sudharmā; sura-sat-tama-the best among the demigods; ucitām-deserving.

The great heroes of the Yadu dynasty, being protected by the arms of Lord Śrī Kṛṣṇa, always remain fearless in every respect. And therefore their feet trample over the Sudharmā assembly house, which the best demigods deserved but which was taken away from them.

Those who are directly servitors of the Lord are protected by the Lord from all fearfulness, and they also enjoy the best of things, even if they are forcibly accumulated. The Lord is equal in behavior to all living beings, but He is partial to His pure devotees, being very affectionate toward them. The city of Dvārakā was flourishing, being enriched with the best of things in the material world. The state assembly house is constructed according to the dignity of the particular state. In the heavenly planets, the state assembly house called Sudharmā was deserving of the dignity of the best of the demigods. Such an assembly house is never meant for any state on the globe because the human being on the earth is unable to construct it, however far a particular state may be materially advanced. But during the time of Lord Kṛṣṇa's presence on the earth, the members of the Yadu family forcibly brought the celestial assembly house to earth and placed it at Dvārakā. They were able to use such force because they were certain of the indulgence and protection of the Supreme Lord Kṛṣṇa. In other words, the Lord is provided with the best things in the universe by His pure devotees. Lord Kṛṣṇa was provided with all kinds of comforts and facilities available within the universe by the members of the Yadu dynasty, and in return such servitors of the Lord were protected and fearless.

A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as a small child completely dependent on the mercy of his father is never fearful of anyone. Fearfulness is a sort of illusion for the living being when he is in slumber and forgetting his eternal relation with the Lord. Since the living being is never to die by his constitution, as stated in Bhagavad-gītā (2.20), then what is the cause of fearfulness? A person may be fearful of a tiger in a dream, but another man who is awake by his side sees no tiger there. The tiger is a myth for both of them, namely the person dreaming and the person awake, because actually there is no tiger; but the man forgetful of his awakened life is fearful, whereas the man who has not forgotten his position is not at all fearful. Thus the members of the Yadu dynasty were fully awake in their service to the Lord, and therefore there was no tiger for them to be afraid of at any time. Even if there were a real tiger, the Lord was there to protect them.

TEXT 39

kaccit te 'nāmayaṁ tāta

bhraṣṭa-tejā vibhāsi me

alabdha-māno 'vajñātaḥ

kiṁ vā tāta ciroṣitaḥ

SYNONYMS

kaccit-whether; te-your; anāmayam-health is all right; tāta-my dear brother; bhraṣṭa-bereft; tejāḥ-luster; vibhāsi-appear; me-to me; alabdha-mānaḥ-without respect; avajñātaḥ-neglected; kim-whether; vā-or; tāta-my dear brother; ciroṣitaḥ-because of long residence.

My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvārakā?

From all angles of vision, the Mahārāja inquired from Arjuna about the welfare of Dvārakā, but he concluded at last that as long as Lord Śrī Kṛṣṇa Himself was there, nothing inauspicious could happen. But at the same time, Arjuna appeared to be bereft of his bodily luster, and thus the King inquired of his personal welfare and asked so many vital questions.

TEXT 40

kaccin nābhihato 'bhāvaiḥ

śabdādibhir amaṅgalaiḥ

na dattam uktam arthibhya

āśayā yat pratiśrutam

SYNONYMS

kaccit-whether; na-could not; abhihataḥ-addressed by; abhāvaiḥ-unfriendly; śabda-ādibhiḥ-by sounds; amaṅgalaiḥ-inauspicious; na-did not; dattam-give in charity; uktam-is said; arthibhyaḥ-unto one who asked; āśayā-with hope; yat-what; pratiśrutam-promised to be paid.

Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone?

A kṣatriya or a rich man is sometimes visited by persons who are in need of money. When they are asked for a donation, it is the duty of the possessor of wealth to give in charity in consideration of the person, place and time. If a kṣatriya or a rich man fails to comply with this obligation, he must be very sorry for this discrepancy. Similarly, one should not fail to keep his promise to give in charity. These discrepancies are sometimes causes of despondency, and thus failing, a person becomes subjected to criticism, which might also be the cause of Arjuna's plight.

TEXT 41

kaccit tvaṁ brāhmaṇaṁ bālaṁ

gāṁ vṛddhaṁ rogiṇaṁ striyam

śaraṇopasṛtaṁ sattvaṁ

nātyākṣīḥ śaraṇa-pradaḥ

SYNONYMS

kaccit-whether; tvam-yourself; brāhmaṇam-the brāhmaṇas; bālam-the child; gām-the cow; vṛddham-old; rogiṇam-the diseased; striyam-the woman; śaraṇa-upasṛtam-having approached for protection; sattvam-any living being; na-whether; atyākṣīḥ-not given shelter; śaraṇa-pradaḥ-deserving protection.

You are always the protector of the deserving living beings, such as brāhmaṇas, children, cows, women and the diseased. Could you not give them protection when they approached you for shelter?

The brāhmaṇas, who are always engaged in researching knowledge for the society's welfare work, both materially and spiritually, deserve the protection of the king in all respects. Similarly, the children of the state, the cow, the diseased person, the woman and the old man specifically require the protection of the state or a kṣatriya king. If such living beings do not get protection by the kṣatriya, or the royal order, or by the state, it is certainly shameful for the kṣatriya or the state. If such things had actually happened to Arjuna, Mahārāja Yudhiṣṭhira was anxious to know about these discrepancies.

TEXT 42

kaccit tvaṁ nāgamo 'gamyāṁ

gamyāṁ vāsat-kṛtāṁ striyam

parājito vātha bhavān

nottamair nāsamaiḥ pathi

SYNONYMS

kaccit-whether; tvam-yourself; na-not; agamaḥ-did contact; agamyām-impeachable; gamyām-acceptable; vā-either; asat-kṛtām-improperly treated; striyam-a woman; parājitaḥ-defeated by; vā-either; atha-after all; bhavān-your good self; na-nor; uttamaiḥ-by superior power; na-not; asamaiḥ-by equals; pathi-on the road.

Have you contacted a woman of impeachable character, or have you not properly treated a deserving woman? Or have you been defeated on the way by someone who is inferior or equal to you?

It appears from this verse that during the time of the Pāṇḍavas free contact between man and woman was allowed in certain conditions only. The higher caste men, namely the brāhmaṇas and kṣatriyas, could accept a woman of the vaiśya or the śūdra community, but a man from the lower castes could not contact a woman of the higher caste. Even a kṣatriya could not contact a woman of the brāhmaṇa caste. The wife of a brāhmaṇa is considered one of the seven mothers (namely one's own mother, the wife of the spiritual master or teacher, the wife of a brāhmaṇa, the wife of a king, the cow, the nurse, and the earth). Such contact between man and woman was known as uttama and adhama. Contact of a brāhmaṇa with a kṣatriya woman is uttama, but the contact of a kṣatriya with a brāhmaṇa woman is adhama and therefore condemned. A woman approaching a man for contact should never be refused, but at the same time the discretion as above mentioned may also be considered. Bhīma was approached by Hiḍimbī from a community lower than the śūdras, and Yayāti refused to marry the daughter of Śukrācārya because of Śukrācārya's being a brāhmaṇa. Vyāsadeva, a brāhmaṇa, was called to beget Pāṇḍu and Dhṛtarāṣṭra. Satyavatī belonged to a family of fishermen, but Parāśara, a great brāhmaṇa, begot in her Vyāsadeva. So there are so many examples of contacts with woman, but in all cases the contacts were not abominable nor were the results of such contacts bad. Contact between man and woman is natural, but that also must be carried out under regulative principles so that social consecration may not be disturbed or unwanted worthless population be increased for the unrest of the world.

It is abominable for a kṣatriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all, he should be defeated by some superior power. Arjuna was defeated by Bhīṣmadeva, and Lord Kṛṣṇa saved him from the danger. This was not an insult for Arjuna because Bhīṣmadeva was far superior to Arjuna in all ways, namely age, respect and strength. But Karṇa was equal to Arjuna, and therefore Arjuna was in crisis when fighting with Karṇa. It was felt by Arjuna, and therefore Karṇa was killed even by crooked means. Such are the engagements of the kṣatriyas, and Mahārāja Yudhiṣṭhira inquired from his brother whether anything undesirable happened on the way home from Dvārakā.

TEXT 43

api svit parya-bhuṅkthās tvaṁ

sambhojyān vṛddha-bālakān

jugupsitaṁ karma kiñcit

kṛtavān na yad akṣamam

SYNONYMS

api svit-if it were so that; parya-by leaving aside; bhuṅkthāḥ-have dined; tvam-yourself; sambhojyān-deserving to dine together; vṛddha-the old men; bālakān-boys; jugupsitam-abominable; karma-action; kiñcit-something; kṛtavān-you must have done; na-not; yat-that which; akṣamam-unpardonable.

Have you not taken care of old men and boys who deserve to dine with you? Have you left them and taken your meals alone? Have you committed some unpardonable mistake which is considered to be abominable?

It is the duty of a householder to feed first of all the children, the old members of the family, the brāhmaṇas and the invalids. Besides that, an ideal householder is required to call for any unknown hungry man to come and dine before he himself goes to take his meals. He is required to call for such a hungry man thrice on the road. The neglect of this prescribed duty of a householder, especially in the matter of the old men and children, is unpardonable.

TEXT 44

kaccit preṣṭhatamenātha

hṛdayenātma-bandhunā

śūnyo 'smi rahito nityaṁ

manyase te 'nyathā na ruk

SYNONYMS

kaccit-whether; preṣṭha-tamena-unto the most dear one; atha-my brother Arjuna; hṛdayena-most intimate; ātma-bandhunā-own friend Lord Kṛṣṇa; śūnyaḥ-void; asmi-I am; rahitaḥ-having lost; nityam-for all time; manyase-you think; te-your; anyathā-otherwise; na-never; ruk-mental distress.

Or is it that you are feeling empty for all time because you might have lost your most intimate friend, Lord Kṛṣṇa? O my brother Arjuna, I can think of no other reason for your becoming so dejected.

All the inquisitiveness of Mahārāja Yudhiṣṭhira about the world situation was already conjectured by Mahārāja Yudhiṣṭhira on the basis of Lord Kṛṣṇa's disappearance from the vision of the world, and this was now disclosed by him because of the acute dejection of Arjuna, which could not have been possible otherwise. So even though he was doubtful about it, he was obliged to inquire frankly from Arjuna on the basis of Śrī Nārada's indication.

Thus end the Bhaktivedanta purports of the First Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Disappearance of Lord Kṛṣṇa."

Chapter Fifteen

The Pāṇḍavas Retire Timely

TEXT 1

sūta uvāca

evaṁ kṛṣṇa-sakhaḥ kṛṣṇo

bhrātrā rājñā vikalpitaḥ

nānā-śaṅkāspadaṁ rūpaṁ

kṛṣṇa-viśleṣa-karśitaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; kṛṣṇa-sakhaḥ-the celebrated friend of Kṛṣṇa; kṛṣṇaḥ-Arjuna; bhrātrā-by his elder brother; rājñā-King Yudhiṣṭhira; vikalpitaḥ-speculated; nānā-various; śaṅka-āspadam-based on many doubts; rūpam-forms; kṛṣṇa-Lord Śrī Kṛṣṇa; viśleṣa-feelings of separation; karśitaḥ-became greatly bereaved.

Sūta Gosvāmī said: Arjuna, the celebrated friend of Lord Kṛṣṇa, was grief-stricken because of his strong feeling of separation from Kṛṣṇa, over and above all Mahārāja Yudhiṣṭhira's speculative inquiries.

Being too much aggrieved, Arjuna practically became choked up, and therefore it was not possible for him to reply properly to the various speculative inquiries of Mahārāja Yudhiṣṭhira.

TEXT 2

śokena śuṣyad-vadana-

hṛt-sarojo hata-prabhaḥ

vibhuṁ tam evānusmaran

nāśaknot pratibhāṣitum

SYNONYMS

śokena-due to bereavement; śuṣyat-vadana-drying up of the mouth; hṛt-sarojaḥ-lotuslike heart; hata-lost; prabhaḥ-bodily luster; vibhum-the Supreme; tam-unto Lord Kṛṣṇa; eva-certainly; anusmaran-thinking within; na-could not; aśaknot-be able; pratibhāṣitum-properly replying.

Due to grief, Arjuna's mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.

TEXT 3

kṛcchreṇa saṁstabhya śucaḥ

pāṇināmṛjya netrayoḥ

parokṣeṇa samunnaddha-

praṇayautkaṇṭhya-kātaraḥ

SYNONYMS

kṛcchreṇa-with great difficulty; saṁstabhya-by checking the force; śucaḥ-of bereavement; pāṇinā-with his hands; āmṛjya-smearing; netrayoḥ-the eyes; parokṣeṇa-due to being out of sight; samunnaddha-increasingly; praṇaya-autkaṇṭhya-eagerly thinking of the affection; kātaraḥ-distressed.

With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Kṛṣṇa was out of his sight, and he increasingly felt affection for Him.

TEXT 4

sakhyaṁ maitrīṁ sauhṛdaṁ ca

sārathyādiṣu saṁsmaran

nṛpam agrajam ity āha

bāṣpa-gadgadayā girā

SYNONYMS

sakhyam-well-wishing; maitrīm-benediction; sauhṛdam-intimately related; ca-also; sārathya-ādiṣu-in becoming the chariot driver; saṁsmaran-remembering all these; nṛpam-unto the King; agrajam-the eldest brother; iti-thus; āha-said; bāṣpa-heavily breathing; gadgadayā-overwhelmingly; girā-by speeches.

Remembering Lord Kṛṣṇa and His well-wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak.

The Supreme Living Being is perfect in all relations with His pure devotee. Śrī Arjuna is one of the typical pure devotees of the Lord reciprocating in the fraternal relationship, and the Lord's dealings with Arjuna are displays of friendship of the highest perfect order. He was not only a well-wisher of Arjuna but actually a benefactor, and to make it still more perfect the Lord tied him into a family relationship by arranging Subhadrā's marriage with him. And above all, the Lord agreed to become a chariot driver of Arjuna in order to protect His friend from warfare risks, and the Lord became actually happy when He established the Pāṇḍavas to rule over the world. Arjuna remembered all these one after another, and thus he became overwhelmed with such thoughts.

TEXT 5

arjuna uvāca

vañcito 'haṁ mahā-rāja

hariṇā bandhu-rūpiṇā

yena me 'pahṛtaṁ tejo

deva-vismāpanaṁ mahat

SYNONYMS

arjunaḥ uvāca-Arjuna said; vañcitaḥ-left by Him; aham-myself; mahā-rāja-O King; hariṇā-by the Personality of Godhead; bandhu-rūpiṇā-as if an intimate friend; yena-by whom; me-my; apahṛtam-I have been bereft; tejaḥ-power; deva-the demigods; vismāpanam-astonishing; mahat-astounding.

Arjuna said: O King! The Supreme Personality of Godhead Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me.

In the Bhagavad-gītā (10.41) the Lord says, "Anyone specifically powerful and opulent in wealth, strength, beauty, knowledge and all that is materially desirable is to be considered but a product of an insignificant portion of the complete whole of My energy." No one, therefore, can be independently powerful in any measure without being endowed by the Lord. When the Lord descends on the earth along with His eternal ever-liberated associates, He not only displays the divine energy possessed by Himself, but also empowers His associate devotees with the required energy to execute His mission of incarnation. It is also stated in the Bhagavad-gītā (4.5) that the Lord and His eternal associates descend on the earth many times, but the Lord remembers all the different roles of incarnations, whereas the associates, by His supreme will, forget them. Similarly, the Lord takes away with Him all His associates when He disappears from the earth. The power and energy which were bestowed upon Arjuna were required for fulfillment of the mission of the Lord, but when His mission was fulfilled, the emergency powers were withdrawn from Arjuna because the astounding powers of Arjuna, which were astonishing even to the denizens of heaven, were no longer required, and they were not meant for going back home, back to Godhead. If endowment of powers and withdrawal of powers by the Lord are possible even for a great devotee like Arjuna, or even the demigods in heaven, then what to speak of the ordinary living beings who are but figs compared to such great souls. The lesson is, therefore, that no one should be puffed up for his powers borrowed from the Lord. The sane man should rather feel obliged to the Lord for such benefactions and must utilize such power for the service of the Lord. Such power can be withdrawn at any time by the Lord, so the best use of such power and opulence is to engage them in the service of the Lord.

TEXT 6

yasya kṣaṇa-viyogena

loko hy apriya-darśanaḥ

ukthena rahito hy eṣa

mṛtakaḥ procyate yathā

SYNONYMS

yasya-whose; kṣaṇa-a moment; viyogena-by separation; lokaḥ-all the universes; hi-certainly; apriya-darśanaḥ-everything appears unfavorable; ukthena-by life; rahitaḥ-being devoid of; hi-certainly; eṣaḥ-all these bodies; mṛtakaḥ-dead bodies; procyate-are designated; yathā-as it were.

I have just lost Him whose separation for a moment would render all the universes unfavorable and void, like bodies without life.

Factually for a living being there is no one dearer than the Lord. The Lord expands Himself by innumerable parts and parcels as svāṁśa and vibhinnāṁśa. Paramātmā is the svāṁśa part of the Lord, whereas the vibhinnāṁśa parts are the living beings. As the living being is the important factor in the material body, for without the living being the material body has no value, similarly without Paramātmā the living being has no status quo. Similarly, Brahman or Paramātmā has no locus standi without the Supreme Lord Śrī Kṛṣṇa. This is thoroughly explained in the Bhagavad-gītā. They are all interlinked with one another, or interdependent factors; thus in the ultimate issue the Lord is the summum bonum and therefore the vital principle of everything.

TEXT 7

yat-saṁśrayād drupada-geham upāgatānāṁ

rājñāṁ svayaṁvara-mukhe smara-durmadānām

tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ

sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā

SYNONYMS

yat-by whose merciful; saṁśrayāt-by strength; drupada-geham-in the palace of King Drupada; upāgatānām-all those assembled; rājñām-of the princes; svayaṁvara-mukhe-on the occasion of the selection of the bridegroom; smara-durmadānām-all lusty in thought; tejaḥ-power; hṛtam-vanquished; khalu-as it were; mayā-by me; abhihataḥ-pierced; ca-also; matsyaḥ-the fish target; sajjī-kṛtena-by equipping the bow; dhanuṣā-by that bow also; adhigatā-gained; ca-also; kṛṣṇā-Draupadī.

Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadī.

Draupadī was the most beautiful daughter of King Drupada, and when she was a young girl almost all the princes desired her hand. But Drupada Mahārāja decided to hand over his daughter to Arjuna only and therefore contrived a peculiar way. There was a fish hanging on the inner roof of the house under the protection of a wheel. The condition was that out of the princely order, one must be able to pierce the fish's eyes through the wheel of protection, and no one would be allowed to look up at the target. On the ground there was a waterpot in which the target and wheel were reflected, and one had to fix his aim towards the target by looking at the trembling water in the pot. Mahārāja Drupada well knew that only Arjuna or alternately Karṇa could successfully carry out the plan. But still he wanted to hand his daughter to Arjuna. And in the assembly of the princely order, when Dhṛṣṭadyumna, the brother of Draupadī, introduced all the princes to his grown-up sister, Karṇa was also present in the game. But Draupadī tactfully avoided Karṇa as the rival of Arjuna, and she expressed her desires through her brother Dhṛṣṭadyumna that she was unable to accept anyone who was less than a kṣatriya. The vaiśyas and the śūdras are less important than the kṣatriyas. Karṇa was known as the son of a carpenter, a śūdra. So Draupadī avoided Karṇa by this plea. When Arjuna, in the dress of a poor brāhmaṇa, pierced the difficult target, everyone was astonished, and all of them, especially Karṇa, offered a stiff fight to Arjuna, but as usual by the grace of Lord Kṛṣṇa he was able to emerge very successful in the princely fight and thus gain the valuable hand of Kṛṣṇā, or Draupadī. Arjuna was lamentingly remembering the incident in the absence of the Lord, by whose strength only he was so powerful.

TEXT 8

yat-sannidhāv aham u khāṇḍavam agnaye 'dām

indraṁ ca sāmara-gaṇaṁ tarasā vijitya

labdhā sabhā maya-kṛtādbhuta-śilpa-māyā

digbhyo 'haran nṛpatayo balim adhvare te

SYNONYMS

yat-whose; sannidhau-being nearby; aham-myself; u-note of astonishment; khāṇḍavam-the protected forest of Indra, King of heaven; agnaye-unto the fire-god; adām-delivered; indram-Indra; ca-also; sa-along with; amara-gaṇam-the demigods; tarasā-with all dexterity; vijitya-having conquered; labdhā-having obtained; sabhā-assembly house; maya-kṛtā-built by Maya; adbhuta-very wonderful; śilpa-art and workmanship; māyā-potency; digbhyaḥ-from all directions; aharan-collected; nṛpatayaḥ-all princes; balim-presentations; adhvare-brought; te-your.

Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khāṇḍava Forest. And only by His grace was the demon named Maya saved from the blazing Khāṇḍava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Rājasūya-yajña and paid you tributes.

The demon Maya Dānava was an inhabitant of the forest Khāṇḍava, and when the Khāṇḍava Forest was set on fire, he asked protection from Arjuna. Arjuna saved his life, and as a result of this the demon felt obliged. He reciprocated by building a wonderful assembly house for the Pāṇḍavas, which attracted the extraordinary attention of all state princes. They felt the supernatural power of the Pāṇḍavas, and thus without grudge all of them submitted and paid tributes to the Emperor. The demons possess wonderful and supernatural powers to create material wonders. But they are always disturbing elements of the society. The modern demons are the harmful material scientists who create some material wonders for disturbance in the society. For example, the creation of nuclear weapons has caused some panic in human society. Maya was also a materialist like that, and he knew the art of creating such wonderful things. And yet Lord Kṛṣṇa wanted to kill him. When he was chased both by the fire and by the wheel of Lord Kṛṣṇa, he took shelter of such a devotee as Arjuna, who saved him from the wrath of the fire of Lord Śrī Kṛṣṇa. Devotees are therefore more merciful than the Lord, and in devotional service the mercy of a devotee is more valuable than the mercy of the Lord. Both the fire and the Lord ceased from chasing the demon as soon as both of them saw that the demon was given shelter by such a devotee as Arjuna. This demon, feeling obliged to Arjuna, wanted to do him some service to show his gratefulness, but Arjuna declined to accept anything from him in exchange. Lord Śrī Kṛṣṇa, however, being pleased with Maya for his taking shelter of a devotee, asked him to render service unto King Yudhiṣṭhira by building a wonderful assembly house. The process is that by the grace of the devotee the mercy of the Lord is obtained, and by the mercy of the Lord a chance to serve the Lord's devotee is obtained. The club of Bhīmasena was also a gift of Maya Dānava.

TEXT 9

yat-tejasā nṛpa-śiro-'ṅghrim ahan makhārtham

āryo 'nujas tava gajāyuta-sattva-vīryaḥ

tenāhṛtāḥ pramatha-nātha-makhāya bhūpā

yan-mocitās tad-anayan balim adhvare te

SYNONYMS

yat-whose; tejasā-by influence; nṛpa-śiraḥ-aṅghrim-one whose feet are adored by the heads of kings; ahan-killed; makha-artham-for the sacrifice; āryaḥ-respectable; anujaḥ-younger brother; tava-your; gaja-ayuta-ten thousand elephants; sattva-vīryaḥ-powerful existence; tena-by him; āhṛtāḥ-collected; pramatha-nātha-the lord of the ghosts (Mahābhairava); makhāya-for sacrifice; bhūpāḥ-kings; yat-mocitāḥ-by whom they were released; tat-anayan-all of them brought; balim-taxes; adhvare-presented; te-your.

Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jarāsandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jarāsandha's Mahābhairava-yajña, but they were thus released. Later they paid tribute to Your Majesty.

Jarāsandha was a very powerful king of Magadha, and the history of his birth and activities is also very interesting. His father, King Bṛhadratha, was also a very prosperous and powerful King of Magadha, but he had no son, although he married two daughters of the King of Kāśī. Being disappointed in not getting a son from either of the two queens, the King, along with his wives, left home to live in the forest for austerities, but in the forest he was blessed by one great ṛṣi to have a son, and he gave him one mango to be eaten by the queens. The queens did so and were very soon pregnant. The King was very happy to see the queens bearing children, but when the ripe time approached, the queens delivered one child in two parts, one from each of the queens' wombs. The two parts were thrown in the forest, where a great she-demon used to live, and she was glad to have some delicate flesh and blood from the newly born child. Out of curiosity she joined the two parts, and the child became complete and regained life. The she-demon was known as Jarā, and being compassionate on the childless King, she went to the King and presented him with the nice child, The King was very pleased with the she-demon and wanted to reward her according to her desire. The she-demon expressed her desire that the child be named after her, and thus the child was surnamed Jarāsandha, or one who was joined by Jarā, the she-demon. In fact, this Jarāsandha was born as one of the parts and parcels of the demon Vipracitti. The saint by whose benedictions the queens bore the child was called Candra Kauśika, who foretold of the child before his father Bṛhadratha.

Since he possessed demoniac qualities from birth, naturally he became a great devotee of Lord Śiva, who is the lord of all ghostly and demoniac men. Rāvaṇa was a great devotee of Lord Śiva, and so also King Jarāsandha. He used to sacrifice all arrested kings before Lord Mahābhairava (Śiva) and by his military power he defeated many small kings and arrested them to butcher before Mahābhairava. There are many devotees of Lord Mahābhairava, or Kālabhairava, in the province of Bihar, formerly called Magadha. Jarāsandha was a relative of Kaṁsa, the maternal uncle of Kṛṣṇa, and therefore after Kaṁsa's death King Jarāsandha became a great enemy of Kṛṣṇa, and there were many fights between Jarāsandha and Kṛṣṇa. Lord Kṛṣṇa wanted to kill him, but He also wanted that those who served as military men for Jarāsandha might not be killed. Therefore a plan was adopted to kill him. Kṛṣṇa, Bhīma and Arjuna together went to Jarāsandha in the dress of poor brāhmaṇas and begged charity from King Jarāsandha. Jarāsandha never refused charity to any brāhmaṇa, and he performed many sacrifices also, yet he was not on a par with devotional service. Lord Kṛṣṇa, Bhīma and Arjuna asked Jarāsandha for the facility of fighting him, and it was settled that Jarāsandha would fight with Bhīma only. So all of them were both guests and combatants of Jarāsandha, and Bhīma and Jarāsandha fought every day for several days. Bhīma became disappointed, but Kṛṣṇa gave him hints about Jarāsandha's being joined together as an infant, and thus Bhīma dissected him again and so killed him. All the kings who were detained in the concentration camp to be killed before Mahābhairava were thus released by Bhīma. Feeling thus obliged to the Pāṇḍavas, they paid tribute to King Yudhiṣṭhira.

TEXT 10

patnyās tavādhimakha-kḷpta-mahābhiṣeka-

ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām

spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā

yas tat-striyo 'kṛta-hateśa-vimukta-keśāḥ

SYNONYMS

patnyāḥ-of the wife; tava-your; adhimakha-during the great sacrificial ceremony; kḷpta-dressed; mahā-abhiṣeka-greatly sanctified; ślāghiṣṭha-thus glorified; cāru-beautiful; kabaram-clustered hair; kitavaiḥ-by the miscreants; sabhāyām-in the great assembly; spṛṣṭam-being caught; vikīrya-being loosened; padayoḥ-on the feet; patita-aśru-mukhyāḥ-of the one who fell down with tears in the eyes; yaḥ-He; tat-their; striyaḥ-wives; akṛta-became; hata-īśa-bereft of husbands; vimukta-keśāḥ-loosened hair.

It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen's hair, which had been nicely dressed and sanctified for the great Rājasūya sacrificial ceremony. At that time she fell down at the feet of Lord Kṛṣṇa with tears in her eyes.

Queen Draupadī had a beautiful bunch of hair which was sanctified in the ceremonial function of Rājasūya-yajña. But when she was lost in a bet, Duḥśāsana touched her glorified hair to insult her. Draupadī then fell down at the lotus feet of Lord Kṛṣṇa, and Lord Kṛṣṇa decided that all the wives of Duḥśāsana and company should have their hair loosened as a result of the Battle of Kurukṣetra. Thus after the Battle of Kurukṣetra, after all the sons and grandsons of Dhṛtarāṣṭra died in battle, all the wives of the family were obliged to loosen their hair as widows. In other words, all the wives of the Kuru family became widows because of Duḥśāsana's insulting a great devotee of the Lord. The Lord can tolerate insults upon Himself by any miscreant because the father tolerates even insults from the son. But He never tolerates insults upon His devotees. By insulting a great soul, one has to forego all the results of pious acts and benedictions also.

TEXT 11

yo no jugopa vana etya duranta-kṛcchrād

durvāsaso 'ri-racitād ayutāgra-bhug yaḥ

śākānna-śiṣṭam upayujya yatas tri-lokīṁ

tṛptām amaṁsta salile vinimagna-saṅghaḥ

SYNONYMS

yaḥ-one who; naḥ-us; jugopa-gave protection; vane-forest; etya-getting in; duranta-dangerously; kṛcchrāt-trouble; durvāsasaḥ-of Durvāsā Muni; ari-enemy; racitāt-fabricated by; ayuta-ten thousand; agra-bhuk-one who eats before; yaḥ-that person; śāka-anna-śiṣṭam-remnants of foodstuff; upayujya-having accepted; yataḥ-because; tri-lokīm-all the three worlds; tṛptām-satisfied; amaṁsta-thought within the mind; salile-while in the water; vinimagna-saṅghaḥ-all merged into the water.

During our exile, Durvāsā Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Kṛṣṇa], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied.

Durvāsā Muni: A powerful mystic brāhmaṇa determined to observe the principles of religion with great vows and under strict austerities. His name is associated with many historical events, and it appears that the great mystic could be both easily satisfied and easily annoyed, like Lord Śiva. When he was satisfied, he could do tremendous good to the servitor, but if he was dissatisfied he could bring about the greatest calamity. Kumārī Kuntī, at her father's house, used to minister all kinds of services to all great brāhmaṇas, and being satisfied with her good reception Durvāsā Muni blessed her with a power to call any demigod she desired. It is understood that he was a plenary incarnation of Lord Śiva, and thus he could be either easily satisfied or annoyed. He was a great devotee of Lord Śiva, and by Lord Śiva's order he accepted the priesthood of King Śvetaketu because of the King's performance of sacrifice for one hundred years. Sometimes he used to visit the parliamentary assembly of the heavenly kingdom of Indradeva. He could travel in space by his great mystic powers, and it is understood that he traveled a great distance through space, even up to the Vaikuṇṭha planets beyond material space. He traveled all these long distances within one year, during his quarrel with King Ambarīṣa, the great devotee and Emperor of the world.

He had about ten thousand disciples, and wherever he visited and became a guest of the great kṣatriya kings, he used to be accompanied by a number of followers. Once he visited the house of Duryodhana, the enemy cousin of Mahārāja Yudhiṣṭhira. Duryodhana was intelligent enough to satisfy the brāhmaṇa by all means, and the great ṛṣi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brāhmaṇa, if dissatisfied, could cause some havoc, and thus he designed to engage the brāhmaṇa to show his wrath upon his enemy cousins, the Pāṇḍavas. When the ṛṣi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Mahārāja Yudhiṣṭhira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadī. Duryodhana knew that after Draupadī's dinner it would be impossible for Mahārāja Yudhiṣṭhira to receive such a large number of brāhmaṇa guests, and thus the ṛṣi would be annoyed and would create some trouble for his cousin Mahārāja Yudhiṣṭhira. That was the plan of Duryodhana. Durvāsā Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadī had finished their meals.

On his arrival at the door of Mahārāja Yudhiṣṭhira, he was at once well received, and the King requested him to finish his noontime religious rites in the river, for by that time the foodstuff would be prepared. Durvāsā Muni, along with his large number of disciples, went to take a bath in the river, and Mahārāja Yudhiṣṭhira was in great anxiety about the guests. As long as Draupadī had not taken her meals, food could be served to any number of guests, but the ṛṣi, by the plan of Duryodhana, reached there after Draupadī had finished her meals.

When the devotees are put into difficulty, they have an opportunity to recollect the Lord with rapt attention. So Draupadī was thinking of Lord Kṛṣṇa in that dangerous position, and the all-pervading Lord could at once know the dangerous position of His devotees. He therefore came there on the scene and asked Draupadī to give whatever food she might have in her stock. On her being so requested by the Lord, Draupadī was sorrowful because the Supreme Lord asked her for some food and she was unable to supply it at that time. She said to the Lord that the mysterious dish which she had received from the sun-god could supply any amount of food if she herself had not eaten. But on that day she had already taken her meals, and thus they were in danger. By expressing her difficulties she began to cry before the Lord as only a woman would do in such a position. The Lord, however, asked Draupadī to bring up the cooking pots to see if there was any particle of foodstuff left, and on Draupadī's doing so, the Lord found some particle of vegetable sticking to the pot. The Lord at once picked it up and ate it. After doing so, the Lord asked Draupadī to call for her guests, the company of Durvāsā.

Bhīma was sent to call them from the river. Bhīma said, "Why are you delaying, sirs? Come on, the food is ready for you." But the brāhmaṇas, because of Lord Kṛṣṇa's accepting a little particle of food, felt sumptuously fed, even while they were in the water. They thought that since Mahārāja Yudhiṣṭhira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away.

This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogeśvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord's being satisfied. That is the way of devotional service.

TEXT 12

yat-tejasātha bhagavān yudhi śūla-pāṇir

vismāpitaḥ sagirijo 'stram adān nijaṁ me

anye 'pi cāham amunaiva kalevareṇa

prāpto mahendra-bhavane mahad-āsanārdham

SYNONYMS

yat-by whose; tejasā-by influence; atha-at one time; bhagavān-the personality of god (Lord Śiva); yudhi-in the battle; śūla-pāṇiḥ-one who has a trident in his hand; vismāpitaḥ-astonished; sa-girijaḥ-along with the daughter of the Himalaya Mountains; astram-weapon; adāt-awarded; nijam-of his own; me-unto me; anye api-so also others; ca-and; aham-myself; amunā-by this; eva-definitely; kalevareṇa-by the body; prāptaḥ-obtained; mahā-indra-bhavane-in the house of Indradeva; mahat-great; āsana-ardham-half-elevated seat.

It was by His influence only that in a fight I was able to astonish the personality of god Lord Śiva and his wife, the daughter of Mount Himalaya. Thus he [Lord Śiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat.

By the grace of the Supreme Personality of Godhead Śrī Kṛṣṇa, all the demigods, including Lord Śiva, were pleased with Arjuna. The idea is that one who is favored by Lord Śiva or any other demigod may not necessarily be favored by the Supreme Lord Śrī Kṛṣṇa. Rāvaṇa was certainly a great devotee of Lord Śiva, but he could not be saved from the wrath of the Supreme Personality of Godhead Lord Rāmacandra. And there are many instances like that in the histories of the Purāṇas. But here is an instance where we can see that Lord Śiva became pleased even in the fight with Arjuna. The devotees of the Supreme Lord know how to respect the demigods, but the devotees of the demigods sometimes foolishly think that the Supreme Personality of Godhead is no greater than the demigods. By such a conception, one becomes an offender and ultimately meets with the same end as Rāvaṇa and others. The instances described by Arjuna during his friendly dealings with Lord Śrī Kṛṣṇa are instructive for all who may be convinced by the lessons that one can achieve all favors simply by pleasing the Supreme Lord Śrī Kṛṣṇa, whereas the devotees or worshipers of the demigods may achieve only partial benefits, which are also perishable, just as the demigods themselves are.

Another significance of the present verse is that Arjuna, by the grace of Lord Śrī Kṛṣṇa, was able to reach the heavenly planet even with the selfsame body and was honored by the heavenly demigod Indradeva, being seated with him half-elevated. One can reach the heavenly planets by the pious acts recommended in the śāstras in the category of fruitive activities. And as stated in the Bhagavad-gītā (9.21), when the reactions of such pious acts are spent, the enjoyer is again degraded to this earthly planet. The moon is also on the level with the heavenly planets, and only persons who have performed virtues only-performing sacrifices, giving charity and undergoing severe austerities-can be allowed to enter into the heavenly planets after the duration of life of the body. Arjuna was allowed to enter into the heavenly planets in the selfsame body simply by the grace of the Lord, otherwise it is not possible to do so. The present attempts to enter into the heavenly planets by the modern scientists will certainly prove futile because such scientists are not on the level of Arjuna. They are ordinary human beings, without any assets of sacrifice, charity or austerities. The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy. Such degraded fellows can hardly approach the higher planetary systems. Above the heavenly planets there are many other planets also, which only those who are influenced by goodness can reach. In heavenly and other planets within the universe, the inhabitants are all highly intelligent, many more times than the human beings, and they are all pious in the higher and highest mode of goodness. They are all devotees of the Lord, and although their goodness is not unadulterated, still they are known as demigods possessing the maximum amount of good qualities possible within the material world.

TEXT 13

tatraiva me viharato bhuja-daṇḍa-yugmaṁ

gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ

sendrāḥ śritā yad-anubhāvitam ājamīḍha

tenāham adya muṣitaḥ puruṣeṇa bhūmnā

SYNONYMS

tatra-in that heavenly planet; eva-certainly; me-myself; viharataḥ-while staying as a guest; bhuja-daṇḍa-yugmam-both of my arms; gāṇḍīva-the bow named Gāṇḍīva; lakṣaṇam-mark; arāti-a demon named Nivātakavaca; vadhāya-for killing; devāḥ-all the demigods; sa-along with; indrāḥ-the heavenly King, Indra; śritāḥ-taken shelter of; yat-by whose; anubhāvitam-made it possible to be powerful; ājamīḍha-O descendant of King Ajamīḍha; tena-by Him; aham-myself; adya-at the present moment; muṣitaḥ-bereft of; puruṣeṇa-the personality; bhūmnā-supreme.

When I stayed for some days as a guest in the heavenly planets, all the heavenly demigods, including King Indradeva, took shelter of my arms, which were marked with the Gāṇḍīva bow, to kill the demon named Nivātakavaca. O King, descendant of Ajamīḍha, at the present moment I am bereft of the Supreme Personality of Godhead, by whose influence I was so powerful.

The heavenly demigods are certainly more intelligent, powerful and beautiful, and yet they had to take help from Arjuna because of his Gāṇḍīva bow, which was empowered by the grace of Lord Śrī Kṛṣṇa. The Lord is all-powerful, and by His grace His pure devotee can be as powerful as He may desire, and there is no limit to it. And when the Lord withdraws His power from anyone, he is powerless by the will of the Lord.

TEXT 14

yad-bāndhavaḥ kuru-balābdhim ananta-pāram

eko rathena tatare 'ham atīrya-sattvam

pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ

tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ

SYNONYMS

yat-bāndhavaḥ-by whose friendship only; kuru-bala-abdhim-the ocean of the military strength of the Kurus; ananta-pāram-which was insurmountable; ekaḥ-alone; rathena-being seated on the chariot; tatare-was able to cross over; aham-myself; atīrya-invincible; sattvam-existence; pratyāhṛtam-drew back; bahu-very large quantity; dhanam-wealth; ca-also; mayā-by my; pareṣām-of the enemy; tejāḥ-padam-source of brilliance; maṇi-mayam-bedecked with jewels; ca-also; hṛtam-taken by force; śirobhyaḥ-from their heads.

The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings which were bedecked with jewels that were sources of all brilliance.

On the Kaurava side there were many stalwart commanders like Bhīṣma, Droṇa, Kṛpa and Karṇa, and their military strength was as insurmountable as the great ocean. And yet it was due to Lord Kṛṣṇa's grace that Arjuna alone, sitting on the chariot, could manage to vanquish them one after another without difficulty. There were many changes of commanders on the other side, but on the Pāṇḍavas' side Arjuna alone on the chariot driven by Lord Kṛṣṇa could manage the whole responsibility of the great war. Similarly, when the Pāṇḍavas were living at the palace of Virāṭa incognito, the Kauravas picked a quarrel with King Virāṭa and decided to take away his large number of cows. While they were taking away the cows, Arjuna fought with them incognito and was able to regain the cows along with some booty taken by force-the jewels set on the turbans of the royal order. Arjuna remembered that all this was possible by the grace of the Lord.

TEXT 15

yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-

rājanya-varya-ratha-maṇḍala-maṇḍitāsu

agrecaro mama vibho ratha-yūthapānām

āyur manāṁsi ca dṛśā saha oja ārcchat

SYNONYMS

yaḥ-it is He only; bhīṣma-Bhīṣma; karṇa-Karṇa; guru-Droṇācārya; śalya-Śalya; camūṣu-in the midst of the military phalanx; adabhra-immense; rājanya-varya-great royal princes; ratha-maṇḍala-chain of chariots; maṇḍitāsu-being decorated with; agrecaraḥ-going forward; mama-of mine; vibho-O great King; ratha-yūtha-pānām-all the charioteers; āyuḥ-duration of life or fruitive activities; manāṁsi-mental upsurges; ca-also; dṛśā-by glance; sahaḥ-power; ojaḥ-strength; ārcchat-withdrew.

It was He only who withdrew the duration of life from everyone and who, in the battlefield, withdrew the speculative power and strength of enthusiasm from the great military phalanx made by the Kauravas, headed by Bhīṣma, Karṇa, Droṇa, Śalya, etc. Their arrangement was expert and more than adequate, but He [Lord Śrī Kṛṣṇa], while going forward, did all this.

The Absolute Personality of Godhead, Lord Śrī Kṛṣṇa, expands Himself by His plenary Paramātmā portion in everyone s heart, and thus He directs everyone in the matter of recollection, forgetfulness, knowledge, the absence of intelligence and all psychological activities (Bg. 15.15). As the Supreme Lord, He can increase or decrease the duration of life of a living being. Thus the Lord conducted the Battle of Kurukṣetra according to His own plan. He wanted that battle to establish Yudhiṣṭhira as the Emperor of this planet, and to facilitate this transcendental business He killed all who were on the opposite party by His omnipotent will. The other party was equipped with all military strength supported by big generals like Bhīṣma, Droṇa and Śalya and it would have been physically impossible for Arjuna to win the battle had the Lord not helped him by every kind of tactic. Such tactics are generally followed by every statesman, even in modern warfare, but they are all done materially by powerful espionages, military tactics and diplomatic maneuvers. But because Arjuna was the Lord's affectionate devotee, the Lord did all this Himself without personal anxiety by Arjuna. That is the way of the devotional service to the Lord.

TEXT 16

yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-

naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ

astrāṇy amogha-mahimāni nirūpitāni

nopaspṛśur nṛhari-dāsam ivāsurāṇi

SYNONYMS

yat-under whose; doḥṣu-protection of arms; mā praṇihitam-myself being situated; guru-Droṇācārya; bhīṣma-Bhīṣma; karṇa-Karṇa; naptṛ-Bhūriśravā; trigarta-King Suśarmā; śalya-Śalya; saindhava-King Jayadratha; bāhlika-brother of Mahārāja Śāntanu (Bhīṣma's father); ādyaiḥ-etc.; astrāṇi-weapons; amogha-invincible; mahimāni-very powerful; nirūpitāni-applied; na-not; upaspṛśuḥ-touched; nṛhari-dāsam-servitor of Nṛsiṁhadeva (Prahlāda); iva-like; asurāṇi-weapons employed by the demons.

Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, and Bāhlika all directed their invincible weapons against me. But by His [Lord Kṛṣṇa's] grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.

The history of Prahlāda Mahārāja, the great devotee of Nṛsiṁhadeva, is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Prahlāda Mahārāja, a small child of only five years, became the object of envy for his great father, Hiraṇyakaśipu, only because of his becoming a pure devotee of the Lord. The demon father employed all his weapons to kill the devotee son, Prahlāda, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison. At last the father himself took up a chopper to kill his son, and thus Nṛsiṁhadeva appeared and killed the heinous father in the presence of the son. Thus no one can kill the devotee of the Lord. Similarly, Arjuna was also saved by the Lord, although all dangerous weapons were employed by his great opponents like Bhīṣma.

Karṇa: Born of Kuntī by the sun-god prior to her marriage with Mahārāja Pāṇḍu, Karṇa took his birth with bangles and earrings, extraordinary signs for an undaunted hero. In the beginning his name was Vasusena, but when he grew up he presented his natural bangles and earrings to Indradeva, and thenceforward he became known as Vaikartana. After his birth from the maiden Kuntī, he was thrown in the Ganges. Later he was picked up by Adhiratha, and he and his wife Rādhā brought him up as their own offspring. Karṇa was very charitable, especially toward the brāhmaṇas. There was nothing he could not spare for a brāhmaṇa. In the same charitable spirit he gave in charity his natural bangles and earrings to Indradeva, who, being very much satisfied with him, gave him in return a great weapon called Śakti. He was admitted as one of the students of Droṇācārya, and from the very beginning there was some rivalry between him and Arjuna. Seeing his constant rivalry with Arjuna, Duryodhana picked him up as his companion, and this gradually grew into greater intimacy. He was also present in the great assembly of Draupadī's svayaṁvara function, and when he attempted to exhibit his talent in that meeting, Draupadī's brother declared that Karṇa could not take part in the competition because of his being the son of a śūdra carpenter. Although he was refused in the competition, still when Arjuna was successful in piercing the fish target on the ceiling and Draupadī bestowed her garland upon Arjuna, Karṇa and the other disappointed princes offered an unusual stumbling block to Arjuna while he was leaving with Draupadī. Specifically, Karṇa fought with him very valiantly, but all of them were defeated by Arjuna. Duryodhana was very much pleased with Karṇa because of his constant rivalry with Arjuna, and when he was in power he enthroned Karṇa in the state of Aṅga. Being baffled in his attempt to win Draupadī, Karṇa advised Duryodhana to attack King Drupada, for after defeating him both Arjuna and Draupadī could be arrested. But Droṇācārya rebuked them for this conspiracy, and they refrained from the action. Karṇa was defeated many times, not only by Arjuna but also by Bhīmasena. He was the king of the kingdom of Bengal, Orissa and Madras combined. Later on he took an active part in the Rājasūya sacrifice of Mahārāja Yudhiṣṭhira, and when there was gambling between the rival brothers, designed by Śakuni, Karṇa took part in the game, and he was very pleased when Draupadī was offered as a bet in the gambling. This fed his old grudge. When Draupadī was in the game he was very enthusiastic to declare the news, and it is he who ordered Duḥśāsana to take away the garments of both the Pāṇḍavas and Draupadī. He asked Draupadī to select another husband because, being lost by the Pāṇḍavas, she was rendered a slave of the Kurus. He was always an enemy of the Pāṇḍavas, and whenever there was an opportunity, he tried to curb them by all means. During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa's being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Brisasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna. But it so happened that the wheel of his chariot stuck in the battlefield mud, and when he got down to set the wheel right, Arjuna took the opportunity and killed him, although he requested Arjuna not to do so.

Naptā, or Bhūriśravā: Bhūriśravā was the son of Somadatta, a member of the Kuru family. His other brother was Śalya. Both the brothers and the father attended the svayaṁvara ceremony of Draupadī. All of them appreciated the wonderful strength of Arjuna due to his being the devotee friend of the Lord, and thus Bhūriśravā advised the sons of Dhṛtarāṣṭra not to pick any quarrel or fight with them. All of them also attended the Rājasūya yajña of Mahārāja Yudhiṣṭhira. He possessed one akṣauhiṇī regiment of army, cavalry, elephants and chariots, and all these were employed in the Battle of Kurukṣetra on behalf of Duryodhana's party. He was counted by Bhīma as one of the yūtha-patis. In the Battle of Kurukṣetra he was especially engaged in a fight with Sātyaki, and he killed ten sons of Sātyaki. Later on, Arjuna cut off his hands, and he was ultimately killed by Sātyaki. After his death he merged into the existence of Viśvadeva.

Trigarta, or Suśarmā: Son of Mahārāja Vṛddhakṣetra, he was the King of Trigartadeśa, and he was also present in the svayaṁvara ceremony of Draupadī. He was one of the allies of Duryodhana, and he advised Duryodhana to attack the Matsyadeśa (Darbhaṅga). During the time of cow-stealing in Virāṭa-nagara, he was able to arrest Mahārāja Virāṭa, but later Mahārāja Virāṭa was released by Bhīma. In the Battle of Kurukṣetra he also fought very valiantly, but at the end he was killed by Arjuna.

Jayadratha: Another son of Mahārāja Vṛddhakṣetra. He was the King of Sindhudeśa (modern Sind Pakistan). His wife's name was Duḥśalā. He was also present in the svayaṁvara ceremony of Draupadī, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadī. When he was going to marry in the Śalyadeśa, on the way to Kāmyavana he happened to see Draupadī again and was too much attracted to her. The Pāṇḍavas and Draupadī were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadī in an illicit manner through Koṭiśaṣya, one of his associates. Draupadī at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadī, he tried again and again. Every time he was refused by Draupadī. He tried to take her away forcibly on his chariot, and at first Draupadī gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadī to sit on the chariot. This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhātreyikā the matter was brought to the notice of Mahārāja Yudhiṣṭhira. The Pāṇḍavas then attacked the soldiers of Jayadratha and killed them all, and at last Bhīma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahārāja Yudhiṣṭhira. He was forced to admit himself to be the slave of Mahārāja Yudhiṣṭhira before all the princely order, and in the same condition he was brought before Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was kind enough to order him released, and when he admitted to being a tributary prince under Mahārāja Yudhiṣṭhira, Queen Draupadī also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaṅgātri in the Himalayas and undertook a severe type of penance to please Lord Śiva. He asked his benediction to defeat all the Pāṇḍavas, at least one at a time. Then the Battle of Kurukṣetra began, and he took sides with Duryodhana. In the first day's fight he was engaged with Mahārāja Drupada, then with Virāṭa and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pāṇḍavas came to his help, but Jayadratha, by the mercy of Lord Śiva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kṛṣṇa reminded Arjuna that the benediction of Śiva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha directly onto the lap of his father, who was engaged in penances at the Samanta-pañcaka pilgrimage. This was actually done by Arjuna. Jayadratha's father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces.

TEXT 17

sautye vṛtaḥ kumatinātmada īśvaro me

yat-pāda-padmam abhavāya bhajanti bhavyāḥ

māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ

na prāharan yad-anubhāva-nirasta-cittāḥ

SYNONYMS

sautye-regarding a chariot driver; vṛtaḥ-engaged; kumatinā-by bad consciousness; ātma-daḥ-one who delivers; īśvaraḥ-the Supreme Lord; me-my; yat-whose; pāda-padmam-lotus feet; abhavāya-in the matter of salvation; bhajanti-do render service; bhavyāḥ-the intelligent class of men; mām-unto me; śrānta-thirsty; vāham-my horses; arayaḥ-the enemies; rathinaḥ-a great general; bhuvi-ṣṭham-while standing on the ground; na-did not; prāharan-attack; yat-whose; anubhāva-mercy; nirasta-being absent; cittāḥ-mind.

It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation.

The Supreme Lord, the Personality of Godhead Śrī Kṛṣṇa, is the object of worship both by impersonalists and by the devotees of the Lord. The impersonalists worship His glowing effulgence, emanating from His transcendental body of eternal form, bliss and knowledge, and the devotees worship Him as the Supreme Personality of Godhead. Those who are below even the impersonalists consider Him to be one of the great historical personalities. The Lord, however, descends to attract all by His specific transcendental pastimes, and thus He plays the part of the most perfect master, friend, son and lover. His transcendental relation with Arjuna was in friendship, and the Lord therefore played the part perfectly, as He did with His parents, lovers and wives. While playing in such a perfect transcendental relation, the devotee forgets, by the internal potency of the Lord, that his friend or son is the Supreme Personality of Godhead, although sometimes the devotee is bewildered by the acts of the Lord. After the departure of the Lord, Arjuna was conscious of his great friend, but there was no mistake on the part of Arjuna, nor any ill estimation of the Lord. Intelligent men are attracted by the transcendental acting of the Lord with a pure, unalloyed devotee like Arjuna.

In the warfield, scarcity of water is a well-known fact. Water is very rare there, and both the animals and men, working strenuously on the warfield, constantly require water to quench their thirst. Especially wounded soldiers and generals feel very thirsty at the time of death, and it sometimes so happens that simply for want of water one has to die unavoidably. But such scarcity of water was solved in the Battle of Kurukṣetra by means of boring the ground. By God's grace, water can be easily obtained from any place if there is facility for boring the ground. The modern system works on the same principle of boring the ground, but modern engineers are still unable to dig immediately wherever necessary. It appears, however, from the history as far back as the days of the Pāṇḍavas, that big generals like Arjuna could at once supply water even to the horses, and what to speak of men, by drawing water from underneath the hard ground simply by penetrating the stratum with a sharp arrow, a method still unknown to the modern scientists.

TEXT 18

narmāṇy udāra-rucira-smita-śobhitāni

he pārtha he 'rjuna sakhe kuru-nandaneti

sañjalpitāni nara-deva hṛdi-spṛśāni

smartur luṭhanti hṛdayaṁ mama mādhavasya

SYNONYMS

narmāṇi-conversation in jokes; udāra-talked very frankly; rucira-pleasing; smita-śobhitāni-decorated with a smiling face; he-note of address; pārtha-O son of Pṛthā; he-note of address; arjuna-Arjuna; sakhe-friend; kuru-nandana-son of the Kuru dynasty; iti-and so on; sañjalpitāni-such conversation; nara-deva-O King; hṛdi-heart; spṛśāni-touching; smartuḥ-by remembering them; luṭhanti-overwhelms; hṛdayam-heart and soul; mama-my; mādhavasya-of Mādhava (Kṛṣṇa).

O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Pṛthā, O friend, O son of the Kuru dynasty," and all such heartiness are now remembered by me, and thus I am overwhelmed.

TEXT 19

śayyāsanāṭana-vikatthana-bhojanādiṣv

aikyād vayasya ṛtavān iti vipra-labdhaḥ

sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ

sehe mahān mahitayā kumater aghaṁ me

SYNONYMS

śayya-sleeping on one bed; āsana-sitting on one seat; aṭana-walking together; vikatthana-self-adoration; bhojana-dining together; ādiṣu-and in all such dealings; aikyāt-because of oneness; vayasya-O my friend; ṛtavān-truthful; iti-thus; vipra-labdhaḥ-misbehaved; sakhyuḥ-unto a friend; sakhā iva-just like a friend; pitṛvat-just like the father; tanayasya-of a child; sarvam-all; sehe-tolerated; mahān-great; mahitayā-by glories; kumateḥ-of one who is of low mentality; agham-offense; me-mine.

Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, "My friend, You are very truthful." Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son.

Since the Supreme Lord Śrī Kṛṣṇa is all-perfect, His transcendental pastimes with His pure devotees never lack anything in any respect, either as a friend, son or lover. The Lord relishes the reproaches of friends, parents or fiancees more than the Vedic hymns offered to Him by great learned scholars and religionists in an official fashion.

TEXT 20

so 'haṁ nṛpendra rahitaḥ puruṣottamena

sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ

adhvany urukrama-parigraham aṅga rakṣan

gopair asadbhir abaleva vinirjito 'smi

SYNONYMS

saḥ-that; aham-myself; nṛpa-indra-O Emperor; rahitaḥ-bereft of; puruṣa-uttamena-by the Supreme Lord; sakhyā-by my friend; priyeṇa-by my dearmost; suhṛdā-by the well-wisher; hṛdayena-by the heart and soul; śūnyaḥ-vacant; adhvani-recently; urukrama-parigraham-the wives of the all-powerful; aṅga-bodies; rakṣan-while protecting; gopaiḥ-by the cowherds; asadbhiḥ-by the infidels; abalā iva-like a weak woman; vinirjitaḥ asmi-I have been defeated.

O Emperor, now I am separated from my friend and dearmost well-wisher, the Supreme Personality of Godhead, and therefore my heart appears to be void of everything. In His absence I have been defeated by a number of infidel cowherd men while I was guarding the bodies of all the wives of Kṛṣṇa.

The important point in this verse is how it was possible that Arjuna could be defeated by a gang of ignoble cowherd men and how such mundane cowherd men could touch the bodies of the wives of Lord Kṛṣṇa, who were under the protection of Arjuna. Śrīla Viśvanātha Cakravartī Ṭhākura has justified the contradiction by research in the Viṣṇu Purāṇa and Brahma Purāṇa. In these Purāṇas it is said that once the fair denizens of heaven pleased Aṣṭāvakra Muni by their service and were blessed by the muni to have the Supreme Lord as their husband. Aṣṭāvakra Muni was curved in eight joints of his body, and thus he used to move in a peculiar curved manner. The daughters of the demigods could not check their laughter upon seeing the movements of the muni, and the muni, being angry at them, cursed them that they would be kidnapped by rogues, even if they would get the Lord as their husband. Later on, the girls again satisfied the muni by their prayers, and the muni blessed them that they would regain their husband even after being robbed by the rogues. So, in order to keep the words of the great muni, the Lord Himself kidnapped His wives from the protection of Arjuna, otherwise they would have at once vanished from the scene as soon as they were touched by the rogues. Besides that, some of the gopīs who prayed to become wives of the Lord returned to their respective positions after their desire was fulfilled. After the departure of Lord Kṛṣṇa, He wanted all His entourage back to Godhead, and they were called back under different conditions only.

TEXT 21

tad vai dhanus ta iṣavaḥ sa ratho hayās te

so 'haṁ rathī nṛpatayo yata ānamanti

sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ

bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām

SYNONYMS

tat-the same; vai-certainly; dhanuḥ te-the same bow; iṣavaḥ-arrows; saḥ-the very same; rathaḥ-chariot; hayāḥ te-the very same horses; saḥ aham-I am the same Arjuna; rathī-the chariot-fighter; nṛpatayaḥ-all the kings; yataḥ-whom; ānamanti-offered their respects; sarvam-all; kṣaṇena-at a moment's notice; tat-all those; abhūt-became; asat-useless; īśa-because of the Lord; riktam-being void; bhasman-ashes; hutam-offering butter; kuhaka-rāddham-money created by magical feats; iva-like that; uptam-sown; ūṣyām-in barren land.

I have the very same Gāṇḍīva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kṛṣṇa, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land.

As we have discussed more than once, one should not be puffed up by borrowed plumes. All energies and powers are derived from the supreme source, Lord Kṛṣṇa, and they act as long as He desires and cease to function as soon as He withdraws. All electrical energies are received from the powerhouse, and as soon as the powerhouse stops supplying energy, the bulbs are of no use. In a moment's time such energies can be generated or withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child's play only. As long as the parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop. Human civilization and all activities thereof must be dovetailed with the supreme blessing of the Lord, and without this blessing all advancement of human civilization is like decoration on a dead body. It is said here that a dead civilization and its activities are something like clarified butter on ashes, the accumulation of money by a magic wand and the sowing of seeds in a barren land.

TEXTS 22-23

rājaṁs tvayānupṛṣṭānāṁ

suhṛdāṁ naḥ suhṛt-pure

vipra-śāpa-vimūḍhānāṁ

nighnatāṁ muṣṭibhir mithaḥ

vāruṇīṁ madirāṁ pītvā

madonmathita-cetasām

ajānatām ivānyonyaṁ

catuḥ-pañcāvaśeṣitāḥ

SYNONYMS

rājan-O King; tvayā-by you; anupṛṣṭānām-as you inquired; suhṛdām-of friends and relatives; naḥ-our; suhṛt-pure-in the city of Dvārakā; vipra-the brāhmaṇas; śāpa-by the curse of; vimūḍhānām-of the befooled; nighnatām-of the killed; muṣṭibhiḥ-with bunches of sticks; mithaḥ-among themselves; vāruṇīm-fermented rice; madirām-wine; pītvā-having drunk; madonmathita-being intoxicated; cetasām-of that mental situation; ajānatām-of the unrecognized; iva-like; anyonyam-one another; catuḥ-four; pañca-five; avaśeṣitāḥ-now remaining.

O King, since you have asked me about our friends and relatives in the city of Dvārakā, I will inform you that all of them were cursed by the brāhmaṇas, and as a result they all became intoxicated with wine made of putrefied rice and fought among themselves with sticks, not even recognizing one another. Now all but four or five of them are dead and gone.

TEXT 24

prāyeṇaitad bhagavata

īśvarasya viceṣṭitam

mitho nighnanti bhūtāni

bhāvayanti ca yan mithaḥ

SYNONYMS

prāyeṇa etat-it is almost by; bhagavataḥ-of the Personality of Godhead; īśvarasya-of the Lord; viceṣṭitam-by the will of; mithaḥ-one another; nighnanti-do kill; bhūtāni-the living beings; bhāvayanti-as also protect; ca-also; yat-of whom; mithaḥ-one another.

Factually this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another.

According to the anthropologists, there is nature's law of struggle for existence and survival of the fittest. But they do not know that behind the law of nature is the supreme direction of the Supreme Personality of Godhead. In the Bhagavad-gītā it is confirmed that the law of nature is executed under the direction of the Lord. Whenever, therefore, there is peace in the world, it must be known that it is due to the good will of the Lord. And whenever there is upheaval in the world, it is also due to the supreme will of the Lord. Not a blade of grass moves without the will of the Lord. Whenever, therefore, there is disobedience of the established rules enacted by the Lord, there is war between men and nations. The surest way to the path of peace, therefore, is dovetailing everything to the established rule of the Lord. The established rule is that whatever we do, whatever we eat, whatever we sacrifice or whatever we give in charity must be done to the full satisfaction of the Lord. No one should do anything, eat anything, sacrifice anything or give anything in charity against the will of the Lord. Discretion is the better part of valor, and one must learn how to discriminate between actions which may be pleasing to the Lord and those which may not be pleasing to the Lord. An action is thus judged by the Lord's pleasure or displeasure. There is no room for personal whims; we must always be guided by the pleasure of the Lord. Such action is called yogaḥ karmasu kauśalam [Bg. 2.50], or actions performed which are linked with the Supreme Lord. That is the art of doing a thing perfectly.

TEXTS 25-26

jalaukasāṁ jale yadvan

mahānto 'danty aṇīyasaḥ

durbalān balino rājan

mahānto balino mithaḥ

evaṁ baliṣṭhair yadubhir

mahadbhir itarān vibhuḥ

yadūn yadubhir anyonyaṁ

bhū-bhārān sañjahāra ha

SYNONYMS

jalaukasām-of the aquatics; jale-in the water; yadvat-as it is; mahāntaḥ-the larger one; adanti-swallows; aṇīyasaḥ-smaller ones; durbalān-the weak; balinaḥ-the stronger; rājan-O King; mahāntaḥ-the strongest; balinaḥ-less strong; mithaḥ-in a duel; evam-thus; baliṣṭhaiḥ-by the strongest; yadubhiḥ-by the descendants of Yadu; mahadbhiḥ-one who has greater strength; itarān-the common ones; vibhuḥ-the Supreme Personality of Godhead; yadūn-all the Yadus; yadubhiḥ-by the Yadus; anyonyam-among one another; bhū-bhārān-the burden of the world; sañjahāra-has unloaded; ha-in the past.

O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller.

In the material world the struggle for existence and survival of the fittest are laws because in the material world there is disparity between conditioned souls due to everyone's desire to lord it over the material resources. This very mentality of lording it over the material nature is the root cause of conditioned life. And to give facility to such imitation lords, the illusory energy of the Lord has created a disparity between conditioned living beings by creating the stronger and the weaker in every species of life. The mentality of lording it over the material nature and the creation has naturally created a disparity and therefore the law of struggle for existence. In the spiritual world there is no such disparity, nor is there such a struggle for existence. In the spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. The Lord, being creator of everything, including the living beings, factually is the proprietor and enjoyer of everything that be, but in the material world, by the spell of māyā, or illusion, this eternal relation with the Supreme Personality of Godhead is forgotten, and so the living being is conditioned under the law of struggle for existence and survival of the fittest.

TEXT 27

deśa-kālārtha-yuktāni

hṛt-tāpopaśamāni ca

haranti smarataś cittaṁ

govindābhihitāni me

SYNONYMS

deśa-space; kāla-time; artha-importance; yuktāni-impregnated with; hṛt-the heart; tāpa-burning; upaśamāni-extinguishing; ca-and; haranti-are attracting; smarataḥ-by remembering; cittam-mind; govinda-the Supreme Personality of pleasure; abhihitāni-narrated by; me-unto me.

Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space.

Herein Arjuna refers to the instruction of the Bhagavad-gītā, which was imparted to him by the Lord on the Battlefield of Kurukṣetra. The Lord left behind Him the instructions of the Bhagavad-gītā not for the benefit of Arjuna alone, but also for all time and in all lands. The Bhagavad-gītā, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures like the Upaniṣads, Purāṇas and Vedānta-sūtras. It is put within the study of the great historical epic Mahābhārata, which was especially prepared for the less intelligent class, namely the women, the laborers and those who are worthless descendants of the brāhmaṇas, kṣatriyas and higher sections of the vaiśyas. The problem which arose in the heart of Arjuna on the Battlefield of Kurukṣetra was solved by the teachings of the Bhagavad-gītā. Again, after the departure of the Lord from the vision of earthly people, when Arjuna was face to face with being vanquished in his acquired power and prominence, he wanted again to remember the great teachings of the Bhagavad-gītā just to teach all concerned that the Bhagavad-gītā can be consulted in all critical times, not only for solace from all kinds of mental agonies, but also for the way out of great entanglements which may embarrass one in some critical hour.

The merciful Lord left behind Him the great teachings of the Bhagavad-gītā so that one can take the instructions of the Lord even when He is not visible to material eyesight. Material senses cannot have any estimation of the Supreme Lord, but by His inconceivable power the Lord can incarnate Himself to the sense perception of the conditioned souls in a suitable manner through the agency of matter, which is also another form of the Lord's manifested energy. Thus the Bhagavad-gītā, or any authentic scriptural sound representation of the Lord, is also the incarnation of the Lord. There is no difference between the sound representation of the Lord and the Lord Himself. One can derive the same benefit from the Bhagavad-gītā as Arjuna did in the personal presence of the Lord.

The faithful human being who is desirous of being liberated from the clutches of material existence can very easily take advantage of the Bhagavad-gītā, and with this in view, the Lord instructed Arjuna as if Arjuna were in need of it. In the Bhagavad-gītā, five important factors of knowledge have been delineated pertaining to (1) the Supreme Lord, (2) the living being, (3) nature, (4) time and space and (5) the process of activity. Out of these, the Supreme Lord and the living being are qualitatively one. The difference between the two has been analyzed as the difference between the whole and the part and parcel. Nature is inert matter displaying the interaction of three different modes, and eternal time and unlimited space are considered to be beyond the existence of the material nature. Activities of the living being are different varieties of aptitudes which can entrap or liberate the living being within and without material nature. All these subject matters are concisely discussed in the Bhagavad-gītā, and later the subject matters are elaborated in the Śrīmad-Bhāgavatam for further enlightenment. Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control. The Supreme Lord is the supreme controller. The material activity of the living being is beginningless, but it can be rectified by transferral into the spiritual quality. Thus it can cease its material qualitative reactions. Both the Lord and the living entity are cognizant, and both have the sense of identification, of being conscious as a living force. But the living being under the condition of material nature, called mahat-tattva, misidentifies himself as being different from the Lord. The whole scheme of Vedic wisdom is targeted to the aim of eradicating such a misconception and thus liberating the living being from the illusion of material identification. When such an illusion is eradicated by knowledge and renunciation, the living beings are responsible actors and enjoyers also. The sense of enjoyment in the Lord is real, but such a sense in the living being is a sort of wishful desire only. This difference in consciousness is the distinction of the two identities, namely the Lord and the living being. Otherwise there is no difference between the Lord and the living being. The living being is therefore eternally one and different simultaneously. The whole instruction of the Bhagavad-gītā stands on this principle.

In the Bhagavad-gītā the Lord and the living beings are both described as sanātana, or eternal, and the Lord's abode, far beyond the material sky, is also described as sanātana. The living being is invited to live in the sanātana existence of the Lord, and the process which can help a living being to approach the Lord's abode, where the liberated activity of the soul is exhibited, is called sanātana-dharma. One cannot, however, reach the eternal abode of the Lord without being free from the misconception of material identification, and the Bhagavad-gītā gives us the clue how to achieve this stage of perfection. The process of being liberated from the misconception of material identification is called, in different stages, fruitive activity, empiric philosophy and devotional service, up to transcendental realization. Such transcendental realization is made possible by dovetailing all the above items in relation with the Lord. Prescribed duties of the human being, as directed in the Vedas, can gradually purify the sinful mind of the conditioned soul and raise him to the stage of knowledge. The purified stage of acquiring knowledge becomes the basis of devotional service to the Lord. As long as one is engaged in researching the solution of the problems of life, his knowledge is called jñāna, or purified knowledge, but on realizing the actual solution of life, one becomes situated in the devotional service of the Lord. The Bhagavad-gītā begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries. The Bhagavad-gītā is therefore meant for terminating all different types of miseries, and Arjuna took shelter of this great knowledge, which had been imparted to him during the Kurukṣetra battle.

TEXT 28

sūta uvāca

evaṁ cintayato jiṣṇoḥ

kṛṣṇa-pāda-saroruham

sauhārdenātigāḍhena

śāntāsīd vimalā matiḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; cintayataḥ-while thinking of the instructions; jiṣṇoḥ-of the Supreme Personality of Godhead; kṛṣṇa-pāda-the feet of Kṛṣṇa; saroruham-resembling lotuses; sauhārdena-by deep friendship; ati-gāḍhena-in great intimacy; śāntā-pacified; āsīt-it so became; vimalā-without any tinge of material contamination; matiḥ-mind.

Sūta Gosvāmī said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination.

Since the Lord is absolute, deep meditation upon Him is as good as yogic trance. The Lord is nondifferent from His name, form, quality, pastimes, entourage and specific actions. Arjuna began to think of the Lord's instructions to him on the Battlefield of Kurukṣetra. Only those instructions began to eliminate the tinges of material contamination in the mind of Arjuna. The Lord is like the sun; the sun's appearance means immediate dissipation of darkness, or ignorance, and the Lord's appearance within the mind of the devotee can at once drive away the miserable material effects. Lord Caitanya has therefore recommended constant chanting of the name of the Lord for protection from all contamination of the material world. The feeling of separation from the Lord is undoubtedly painful to the devotee, but because it is in connection with the Lord, it has a specific transcendental effect which pacifies the heart. Feelings of separation are also sources of transcendental bliss, and they are never comparable to contaminated material feelings of separation.

TEXT 29

vāsudevāṅghry-anudhyāna-

paribṛṁhita-raṁhasā

bhaktyā nirmathitāśeṣa-

kaṣāya-dhiṣaṇo 'rjunaḥ

SYNONYMS

vāsudeva-aṅghri-the lotus feet of the Lord; anudhyāna-by constant remembrance; paribṛṁhita-expanded; raṁhasā-with great velocity; bhaktyā-in devotion; nirmathita-subsided; aśeṣa-unlimited; kaṣāya-dint; dhiṣaṇaḥ-conception; arjunaḥ-Arjuna.

Arjuna's constant remembrance of the lotus feet of Lord Śrī Kṛṣṇa rapidly increased his devotion, and as a result all the trash in his thoughts subsided.

Material desires in the mind are the trash of material contamination. By such contamination, the living being is faced with so many compatible and incompatible things that discourage the very existence of spiritual identity. Birth after birth the conditioned soul is entrapped with so many pleasing and displeasing elements, which are all false and temporary. They accumulate due to our reactions to material desires, but when we get in touch with the transcendental Lord in His variegated energies by devotional service, the naked forms of all material desires become manifest, and the intelligence of the living being is pacified in its true color. As soon as Arjuna turned his attention towards the instructions of the Lord, as they are inculcated in the Bhagavad-gītā, his true color of eternal association with the Lord became manifest, and thus he felt freed from all material contaminations.

TEXT 30

gītaṁ bhagavatā jñānaṁ

yat tat saṅgrāma-mūrdhani

kāla-karma-tamo-ruddhaṁ

punar adhyagamat prabhuḥ

SYNONYMS

gītam-instructed; bhagavatā-by the Personality of Godhead; jñānam-transcendental knowledge; yat-which; tat-that; saṅgrāma-mūrdhani-in the midst of battle; kāla-karma-time and actions; tamaḥ-ruddham-enwrapped by such darkness; punaḥ adhyagamat-revived them again; prabhuḥ-the lord of his senses.

Because of the Lord's pastimes and activities and because of His absence, it appeared that Arjuna forgot the instructions left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses.

A conditioned soul is enwrapped in his fruitive activities by the force of eternal time. But the Supreme Lord, when He incarnates on the earth, is not influenced by kāla, or the material conception of past, present and future. The activities of the Lord are eternal, and they are manifestations of His ātma-māyā, or internal potency. All pastimes or activities of the Lord are spiritual in nature, but to the laymen they appear to be on the same level with material activities. It so appeared that Arjuna and the Lord were engaged in the Battle of Kurukṣetra as the other party was also engaged, but factually the Lord was executing His mission of incarnation and association with His eternal friend Arjuna. Therefore such apparently material activities of Arjuna did not drive him away from his transcendental position, but on the contrary revived his consciousness of the songs of the Lord, as He sang them personally. This revival of consciousness is assured by the Lord in the Bhagavad-gītā (18.65) as follows:

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

One should think of the Lord always; the mind should not forget Him. One should become a devotee of the Lord and offer obeisances unto Him. One who lives in that fashion becomes undoubtedly endowed with the blessing of the Lord by achieving the shelter of His lotus feet. There is nothing to doubt about this eternal truth. Because Arjuna was His confidential friend, the secret was disclosed to him.

Arjuna had no desire to fight with his relatives, but he fought for the mission of the Lord. He was always engaged in the execution of His mission only, and therefore after the Lord's departure he remained in the same transcendental position, even though it appeared that he forgot all the instructions of the Bhagavad-gītā. One should, therefore, adjust the activities of life in pace with the mission of the Lord, and by doing this one is sure to return back home, back to Godhead. This is the highest perfection of life.

TEXT 31

viśoko brahma-sampattyā

sañchinna-dvaita-saṁśayaḥ

līna-prakṛti-nairguṇyād

aliṅgatvād asambhavaḥ

SYNONYMS

viśokaḥ-free from bereavement; brahma-sampattyā-by possession of spiritual assets; sañchinna-being completely cut off; dvaita-saṁśayaḥ-from the doubts of relativity; līna-merged in; prakṛti-material nature; nairguṇyāt-due to being in transcendence; aliṅgatvāt-because of being devoid of a material body; asambhavaḥ-free from birth and death.

Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form.

Doubts of duality begin from the misconception of the material body, which is accepted as the self by less intelligent persons. The most foolish part of our ignorance is our identifying this material body with the self. Everything in relation with the body is ignorantly accepted as our own. Doubts due to misconceptions of myself and mine-in other words, my body, my relatives, my property, my wife, my children, my wealth, my country, my community, and hundreds and thousands of similar illusory contemplations-cause bewilderment for the conditioned soul. By assimilating the instructions of the Bhagavad-gītā, one is sure to be released from such bewilderment because real knowledge is knowledge that the Supreme Personality of Godhead, Vāsudeva, Lord Kṛṣṇa, is everything, including one's self. Everything is a manifestation of His potency as part and parcel. The potency and the potent are nondifferent, so the conception of duality is at once mitigated by attainment of perfect knowledge. As soon as Arjuna took up the instructions of the Bhagavad-gītā, expert as he was, he could at once eradicate the material conception of Lord Kṛṣṇa, his eternal friend. He could realize that the Lord was still present before him by His instruction, by His form, by His pastimes, by His qualities and everything else related to Him. He could realize that Lord Kṛṣṇa, his friend, was still present before him by His transcendental presence in different nondual energies, and there was no question of attainment of the association of the Lord by another change of body under the influence of time and space. By attainment of absolute knowledge, one can be in association with the Lord constantly, even in this present life, simply by hearing, chanting, thinking of and worshiping the Supreme Lord. One can see Him, one can feel His presence even in this present life simply by understanding the advaya-jñāna Lord, or the Absolute Lord, through the process of devotional service, which begins with hearing about Him. Lord Caitanya says that simply by chanting the holy name of the Lord one can at once wash off the dust on the mirror of pure consciousness, and as soon as the dust is removed, one is at once freed from all material conditions. To become free from material conditions means to liberate the soul. As soon as one is, therefore, situated in absolute knowledge, his material conception of life is removed, or he emerges from a false conception of life. Thus the function of the pure soul is revived in spiritual realization. This practical realization of the living being is made possible due to his becoming free from the reaction of the three modes of material nature, namely goodness, passion and ignorance. By the grace of the Lord, a pure devotee is at once raised to the place of the Absolute, and there is no chance of the devotee's becoming materially entangled again in conditioned life. One is not able to feel the presence of the Lord in all circumstances until one is endowed with the required transcendental vision made possible by devotional service prescribed in the revealed scriptures. Arjuna had attained this stage long before on the Battlefield of Kurukṣetra, and when he apparently felt the absence of the Lord, he at once took shelter of the instructions of the Bhagavad-gītā, and thus again he was placed in his original position. This is the position of viśoka, or the stage of being freed from all grief and anxieties.

TEXT 32

niśamya bhagavan-mārgaṁ

saṁsthāṁ yadu-kulasya ca

svaḥ-pathāya matiṁ cakre

nibhṛtātmā yudhiṣṭhiraḥ

SYNONYMS

niśamya-deliberating; bhagavat-regarding the Lord; mārgam-the ways of His appearance and disappearance; saṁsthām-end; yadu-kulasya-of the dynasty of King Yadu; ca-also; svaḥ-the abode of the Lord; pathāya-on the way of; matim-desire; cakre-gave attention; nibhṛta-ātmā-lonely and alone; yudhiṣṭhiraḥ-King Yudhiṣṭhira.

Upon hearing of Lord Kṛṣṇa's returning to His abode, and upon understanding the end of the Yadu dynasty's earthly manifestation, Mahārāja Yudhiṣṭhira decided to go back home, back to Godhead.

Mahārāja Yudhiṣṭhira also turned his attention to the instructions of the Bhagavad-gītā after hearing about the Lord's departure from the vision of earthly people. He began to deliberate on the Lord's way of appearance and departure. The mission of the Lord's appearance and disappearance in the mortal universe is completely dependent on His supreme will. He is not forced to appear or disappear by any superior energy, as the living beings appear and disappear, being forced by the laws of nature. Whenever the Lord likes, He can appear Himself from anywhere and everywhere without disturbing His appearance and disappearance in any other place. He is like the sun. The sun appears and disappears on its own accord at any place without disturbing its presence in other places. The sun appears in the morning in India without disappearing from the western hemisphere. The sun is present everywhere and anywhere all over the solar system, but it so appears that in a particular place the sun appears in the morning and also disappears at some fixed time in the evening. The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gītā it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuṇṭha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord's appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Mahārāja Yudhiṣṭhira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Mahārāja Yudhiṣṭhira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance.

TEXT 33

pṛthāpy anuśrutya dhanañjayoditaṁ

nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām

ekānta-bhaktyā bhagavaty adhokṣaje

niveśitātmopararāma saṁsṛteḥ

SYNONYMS

pṛthā-Kuntī; api-also; anuśrutya-overhearing; dhanañjaya-Arjuna; uditam-uttered by; nāśam-end; yadūnām-of the Yadu dynasty; bhagavat-of the Personality of Godhead; gatim-disappearance; ca-also; tām-all those; eka-anta-unalloyed; bhaktyā-devotion; bhagavati-unto the Supreme Lord, Śrī Kṛṣṇa; adhokṣaje-transcendence; niveśita-ātmā-with full attention; upararāma-became released from; saṁsṛteḥ-material existence.

Kuntī, after overhearing Arjuna's telling of the end of the Yadu dynasty and disappearance of Lord Kṛṣṇa, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence.

The setting of the sun does not mean the end of the sun. It means that the sun is out of our sight. Similarly, the end of the mission of the Lord on a particular planet or universe only means that He is out of our sight. The end of the Yadu dynasty also does not mean that it is annihilated. It disappears, along with the Lord, out of our sight. As Mahārāja Yudhiṣṭhira decided to prepare to go back to Godhead, so also Kuntī decided, and thus she fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body. The beginning of devotional service to the Lord is the beginning of spiritualizing the present body, and thus an unalloyed devotee of the Lord loses all material contact in the present body. The abode of the Lord is not a myth, as is thought by the unbelievers or ignorant people, but one cannot reach there by any material means like a sputnik or space capsule. But one can certainly reach there after leaving this present body, and one must prepare himself to go back to Godhead by practicing devotional service. That guarantees a passport for going back to Godhead, and Kuntī adopted it.

TEXT 34

yayāharad bhuvo bhāraṁ

tāṁ tanuṁ vijahāv ajaḥ

kaṇṭakaṁ kaṇṭakeneva

dvayaṁ cāpīśituḥ samam

SYNONYMS

yayā-that by which; aharat-took away; bhuvaḥ-of the world; bhāram-burden; tām-that; tanum-body; vijahau-relinquished; ajaḥ-the unborn; kaṇṭakam-thorn; kaṇṭakena-by the thorn; iva-like that; dvayam-both; ca-also; api-although; īśituḥ-controlling; samam-equal.

The Supreme Unborn, Lord Śrī Kṛṣṇa, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.

Śrīla Viśvanātha Cakravartī Ṭhākura suggests that the ṛṣis like Śaunaka and others who were hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī at Naimiṣāraṇya were not happy to hear about the Yadu's dying in the madness of intoxication. To give them relief from this mental agony, Sūta Gosvāmī assured them that the Lord caused the members of the Yadu dynasty to relinquish their bodies by which they had to take away the burden of the world. The Lord and His eternal associates appeared on earth to help the administrative demigods in eradicating the burden of the world. He therefore called for some of the confidential demigods to appear in the Yadu family and serve Him in His great mission. After the mission was fulfilled, the demigods, by the will of the Lord, relinquished their corporeal bodies by fighting amongst themselves in the madness of intoxication. The demigods are accustomed to drinking the soma-rasa beverage, and therefore the drinking of wine and intoxication are not unknown to them. Sometimes they were put into trouble for indulging in intoxication. Once the sons of Kuvera fell in the wrath of Nārada for being intoxicated, but afterwards they regained their original forms by the grace of the Lord Śrī Kṛṣṇa. We shall find this story in the Tenth Canto. For the Supreme Lord, both the asuras and the demigods are equal, but the demigods are obedient to the Lord, whereas the asuras are not. Therefore, the example of picking out a thorn by another thorn is quite befitting. One thorn, which causes pinpricks on the leg of the Lord, is certainly disturbing to the Lord, and the other thorn, which takes out the disturbing elements, certainly gives service to the Lord. So although every living being is a part and parcel of the Lord, still one who is a pinprick to the Lord is called an asura, and one who is a voluntary servitor of the Lord is called a devatā, or demigod. In the material world the devatās and asuras are always contending, and the devatās are always saved from the hands of the asuras by the Lord. Both of them are under the control of the Lord. The world is full of two kinds of living beings, and the Lord's mission is always to protect the devatās and destroy the asuras, whenever there is such a need in the world, and to do good to both of them.

TEXT 35

yathā matsyādi-rūpāṇi

dhatte jahyād yathā naṭaḥ

bhū-bhāraḥ kṣapito yena

jahau tac ca kalevaram

SYNONYMS

yathā-as much as; matsya-ādi-incarnation as a fish, etc.; rūpāṇi-forms; dhatte-eternally accepts; jahyāt-apparently relinquishes; yathā-exactly like; naṭaḥ-magician; bhū-bhāraḥ-burden of the world; kṣapitaḥ-relieved; yena-by which; jahau-let go; tat-that; ca-also; kalevaram-body.

The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.

The Supreme Lord Personality of Godhead is neither impersonal nor formless, but His body is nondifferent from Him, and therefore He is known as the embodiment of eternity, knowledge and bliss. In the Bṛhad-vaiṣṇava Tantra it is clearly mentioned that anyone who considers the form of Lord Kṛṣṇa to be made of material energy must be ostracized by all means. And if by chance the face of such an infidel is seen, one must clean himself by jumping in the river with his clothing. The Lord is described as amṛta, or deathless, because He has no material body. Under the circumstances, the Lord's dying or quitting His body is like the jugglery of a magician. The magician shows by his tricks that he is cut to pieces, burnt to ashes or made unconscious by hypnotic influences, but all are false shows only. Factually the magician himself is neither burnt to ashes nor cut to pieces, nor is he dead or unconscious at any stage of his magical demonstration. Similarly, the Lord has His eternal forms of unlimited variety, of which the fish incarnation, as was exhibited within this universe, is also one. Because there are innumerable universes, somewhere or other the fish incarnation must be manifesting His pastimes without cessation. In this verse, the particular word dhatte, eternally accepted, (and not the word dhatvā, accepted for the occasion) is used. The idea is that the Lord does not create the fish incarnation; He eternally has such a form, and the appearance and disappearance of such an incarnation serves particular purposes. In the Bhagavad-gītā (7.24-25) the Lord says, "The impersonalists think that I have no form, that I am formless, but that at present I have accepted a form to serve a purpose, and now I am manifested. But such speculators are factually without sharp intelligence. Though they may be good scholars in the Vedic literatures, they are practically ignorant of My inconceivable energies and My eternal forms of personality. The reason is that I reserve the power of not being exposed to the nondevotees by My mystic curtain. The less intelligent fools are therefore unaware of My eternal form, which is never to be vanquished and is unborn." In the Padma Purāṇa it is said that those who are envious and always angry at the Lord are unfit to know the actual and eternal form of the Lord. In the Bhāgavatam also it is said that the Lord appeared like a thunderbolt to those who were wrestlers. Śiśupāla, at the time of being killed by the Lord, could not see Him as Kṛṣṇa, being dazzled by the glare of the brahmajyoti. Therefore, the temporary manifestation of the Lord as a thunderbolt to the wrestlers appointed by Kaṁsa, or the glaring appearance of the Lord before Śiśupāla, was relinquished by the Lord, but the Lord as a magician is eternally existent and is never vanquished in any circumstance. Such forms are temporarily shown to the asuras only, and when such exhibitions are withdrawn, the asuras think that the Lord is no more existent, just as the foolish audience thinks the magician to be burnt to ashes or cut to pieces. The conclusion is that the Lord has no material body, and therefore He is never to be killed or changed by His transcendental body.

TEXT 36

yadā mukundo bhagavān imāṁ mahīṁ

jahau sva-tanvā śravaṇīya-sat-kathaḥ

tadāhar evāprati-buddha-cetasām

abhadra-hetuḥ kalir anvavartata

SYNONYMS

yadā-when; mukundaḥ-Lord Kṛṣṇa; bhagavān-the Personality of Godhead; imām-this; mahīm-earth; jahau-left; sva-tanvā-with His selfsame body; śravaṇīya-sat-kathaḥ-hearing about Him is worthwhile; tadā-at that time; ahaḥ eva-from the very day; aprati-buddha-cetasām-of those whose minds are not sufficiently developed; abhadra-hetuḥ-cause of all ill fortune; kaliḥ anvavartata-Kali fully manifested.

When the Personality of Godhead, Lord Kṛṣṇa, left this earthly planet in His selfsame form, from that very day Kali, who had already partially appeared, became fully manifest to create inauspicious conditions for those who are endowed with a poor fund of knowledge.

The influence of Kali can be enforced only upon those who are not fully developed in God consciousness. One can neutralize the effects of Kali by keeping oneself fully under the supreme care of the Personality of Godhead. The age of Kali ensued just after the Battle of Kurukṣetra, but it could not exert its influence because of the presence of the Lord. The Lord, however, left this earthly planet in His own transcendental body, and as soon as He left, the symptoms of the Kali-yuga, as were envisioned by Mahārāja Yudhiṣṭhira prior to Arjuna's arrival from Dvārakā, began to manifest, and Mahārāja Yudhiṣṭhira rightly conjectured on the departure of the Lord from the earth. As we have already explained, the Lord left our sight just as when the sun sets it is out of our sight.

TEXT 37

yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ

pure ca rāṣṭre ca gṛhe tathātmani

vibhāvya lobhānṛta-jihma-hiṁsanādy-

adharma-cakraṁ gamanāya paryadhāt

SYNONYMS

yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; tat-that; parisarpaṇam-expansion; budhaḥ-thoroughly experienced; pure-in the capital; ca-as also; rāṣṭre-in the state; ca-and; gṛhe-at home; tathā-as also; ātmani-in person; vibhāvya-observing; lobha-avarice; anṛta-untruth; jihma-diplomacy; hiṁsana-ādi-violence, envy; adharma-irreligion; cakram-a vicious circle; gamanāya-for departure; paryadhāt-dressed himself accordingly.

Mahārāja Yudhiṣṭhira was intelligent enough to understand the influence of the age of Kali, characterized by increasing avarice, falsehood, cheating and violence throughout the capital, state, home and among individuals. So he wisely prepared himself to leave home, and he dressed accordingly.

The present age is influenced by the specific qualities of Kali. Since the days of the Battle of Kurukṣetra, about five thousand years ago, the influence of the age of Kali began manifesting, and from authentic scriptures it is learned that the age of Kali is still to run on for 427,000 years. The symptoms of the Kali-yuga, as mentioned above, namely avarice, falsehood, diplomacy, cheating, nepotism, violence and all such things, are already in vogue, and no one can imagine what is going to happen gradually with further increase of the influence of Kali till the day of annihilation. We have already come to know that the influence of the age of Kali is meant for godless so-called civilized man; those who are under the protection of the Lord have nothing to fear from this horrible age. Mahārāja Yudhiṣṭhira was a great devotee of the Lord, and there was no necessity of his being afraid of the age of Kali, but he preferred to retire from active household life and prepare himself to go back home, back to Godhead. The Pāṇḍavas are eternal companions of the Lord, and therefore they are more interested in the company of the Lord than anything else. Besides that, being an ideal king, Mahārāja Yudhiṣṭhira wanted to retire just to set an example for others. As soon as there is some young fellow to look after the household affairs, one should at once retire from family life to uplift oneself to spiritual realization. One should not rot in the dark well of household life till one is dragged out by the will of Yamarāja. Modern politicians should take lessons from Mahārāja Yudhiṣṭhira about voluntary retirement from active life and should make room for the younger generation. Also retired old gentlemen should take lessons from him and leave home for spiritual realization before forcefully dragged away to meet death.

TEXT 38

sva-rāṭ pautraṁ vinayinam

ātmanaḥ susamaṁ guṇaiḥ

toya-nīvyāḥ patiṁ bhūmer

abhyaṣiñcad gajāhvaye

SYNONYMS

sva-rāṭ-the emperor; pautram-unto the grandson; vinayinam-properly trained; ātmanaḥ-his own self; su-samam-equal in all respects; guṇaiḥ-by the qualities; toya-nīvyāḥ-bordered by the seas; patim-master; bhūmeḥ-of the land; abhyaṣiñcat-enthroned; gajāhvaye-in the capital of Hastināpura.

Thereafter, in the capital of Hastināpura, he enthroned his grandson, who was trained and equally qualified, as the emperor and master of all land bordered by the seas.

The total land on the earth bordered by the seas was under the subjugation of the King of Hastināpura. Mahārāja Yudhiṣṭhira trained his grandson, Mahārāja Parīkṣit, who was equally qualified, in state administration in terms of the king's obligation to the citizens. Thus Parīkṣit was enthroned on the seat of Mahārāja Yudhiṣṭhira prior to his departure back to Godhead. Concerning Mahārāja Parīkṣit, the specific word used, vinayinam, is significant. Why was the King of Hastināpura, at least till the time of Mahārāja Parīkṣit, accepted as the Emperor of the world? The only reason is that the people of the world were happy because of the good administration of the Emperor. The happiness of the citizens was due to the ample production of natural produce such as grains, fruits, milk, herbs, valuable stones, minerals and everything that the people needed. They were even free from all bodily miseries, anxieties of mind, and disturbances caused by natural phenomena and other living beings. Because everyone was happy in all respects, there was no resentment, although there were sometimes battles between the state kings for political reasons and supremacy. Everyone was trained to attain the highest goal of life, and therefore the people were also enlightened enough not to quarrel over trivialities. The influence of the age of Kali gradually infiltrated the good qualities of both the kings and the citizens, and therefore a tense situation developed between the ruler and the ruled, but still even in this age of disparity between the ruler and the ruled, there can be spiritual emolument and God consciousness. That is a special prerogative.

TEXT 39

mathurāyāṁ tathā vajraṁ

śūrasena-patiṁ tataḥ

prājāpatyāṁ nirūpyeṣṭim

agnīn apibad īśvaraḥ

SYNONYMS

mathurāyām-at Mathurā; tathā-also; vajram-Vajra; śūrasena-patim-King of the Śūrasenas; tataḥ-thereafter; prājāpatyām-Prājāpatya sacrifice; nirūpya-having performed; iṣṭim-goal; agnīn-fire; apibat-placed in himself; īśvaraḥ-capable.

Then he posted Vajra, the son of Aniruddha [grandson of Lord Kṛṣṇa], at Mathurā as the King of Śūrasena. Afterwards Mahārāja Yudhiṣṭhira performed a Prājāpatya sacrifice and placed in himself the fire for quitting household life.

Mahārāja Yudhiṣṭhira, after placing Mahārāja Parīkṣit on the imperial throne of Hastināpura, and after posting Vajra, the great-grandson of Lord Kṛṣṇa, as the King of Mathurā, accepted the renounced order of life. The system of four orders of life and four castes in terms of quality and work, known as varṇāśrama-dharma, is the beginning of real human life, and Mahārāja Yudhiṣṭhira, as the protector of this system of human activities, timely retired from active life as a sannyāsī, handing over the charge of the administration to a trained prince, Mahārāja Parīkṣit. The scientific system of varṇāśrama-dharma divides the human life into four divisions of occupation and four orders of life. The four orders of life as brahmacārī, gṛhastha, vānaprastha and sannyāsī are to be followed by all, irrespective of the occupational division. Modern politicians do not wish to retire from active life, even if they are old enough, but Yudhiṣṭhira Mahārāja, as an ideal king, voluntarily retired from active administrative life to prepare himself for the next life. Everyone's life must be so arranged that the last stage of life, say at least the last fifteen to twenty years prior to death, can be absolutely devoted to the devotional service of the Lord to attain the highest perfection of life. It is really foolishness to engage oneself all the days of one's life in material enjoyment and fruitive activities, because as long as the mind remains absorbed in fruitive work for material enjoyment, there is no chance of getting out from conditioned life, or material bondage. No one should follow the suicidal policy of neglecting one's supreme task of attaining the highest perfection of life, namely going back home, back to Godhead.

TEXT 40

visṛjya tatra tat sarvaṁ

dukūla-valayādikam

nirmamo nirahaṅkāraḥ

sañchinnāśeṣa-bandhanaḥ

SYNONYMS

visṛjya-relinquishing; tatra-all those; tat-that; sarvam-everything; dukūla-belt; valaya-ādikam-and bangles; nirmamaḥ-uninterested; nirahaṅkāraḥ-unattached; sañchinna-perfectly cut off; aśeṣa-bandhanaḥ-unlimited attachment.

Mahārāja Yudhiṣṭhira at once relinquished all his garments, belt and ornaments of the royal order and became completely disinterested and unattached to everything.

To become purified of material contamination is the necessary qualification for becoming one of the associates of the Lord. No one can become an associate of the Lord or can go back to Godhead without such purification. Mahārāja Yudhiṣṭhira, therefore, to become spiritually pure, at once gave up his royal opulence, relinquishing his royal dress and garments. The kaṣāya, or saffron loincloth of a sannyāsī, indicates freedom from all attractive material garments, and thus he changed his dress accordingly. He became disinterested in his kingdom and family and thus became free from all material contamination, or material designation. People are generally attached to various kinds of designations-the designations of family, society, country, occupation, wealth, position and many others. As long as one is attached to such designations, he is considered materially impure. The so-called leaders of men in the modern age are attached by national consciousness, but they do not know that such false consciousness is also another designation of the materially conditioned soul; one has to relinquish such designations before one can become eligible to go back to Godhead. Foolish people adore such men who die in national consciousness, but here is an example of Mahārāja Yudhiṣṭhira, a royal king who prepared himself to leave this world without such national consciousness. And yet he is remembered even today because he was a great pious king, almost on the same level with the Personality of Godhead Śrī Rāma. And because people of the world were dominated by such pious kings, they were happy in all respects, and it was quite possible for such great emperors to rule the world.

TEXT 41

vācaṁ juhāva manasi

tat prāṇa itare ca tam

mṛtyāv apānaṁ sotsargaṁ

taṁ pañcatve hy ajohavīt

SYNONYMS

vācam-speeches; juhāva-relinquished; manasi-into the mind; tat prāṇe-mind into breathing; itare ca-other senses also; tam-into that; mṛtyau-into death; apānam-breathing; sa-utsargam-with all dedication; tam-that; pañcatve-into the body made of five elements; hi-certainly; ajohavīt-amalgamated it.

Then he amalgamated all the sense organs into the mind, then the mind into life, life into breathing, his total existence into the embodiment of the five elements, and his body into death. Then, as pure self, he became free from the material conception of life.

Mahārāja Yudhiṣṭhira, like his brother Arjuna, began to concentrate and gradually became freed from all material bondage. First he concentrated all the actions of the senses and amalgamated them into the mind, or in other words he turned his mind toward the transcendental service of the Lord. He prayed that since all material activities are performed by the mind in terms of actions and reactions of the material senses, and since he was going back to Godhead, the mind would wind up its material activities and be turned towards the transcendental service to the Lord. There was no longer a need for material activities. Actually the activities of the mind cannot be stopped, for they are the reflection of the eternal soul, but the quality of the activities can be changed from matter to the transcendental service of the Lord. The material color of the mind is changed when one washes it from contaminations of life-breathing and thereby frees it from the contamination of repeated births and deaths and situates it in pure spiritual life. All is manifested by the temporary embodiment of the material body, which is a production of the mind at the time of death, and if the mind is purified by practice of transcendental loving service to the Lord and is constantly engaged in the service of the lotus feet of the Lord, there is no more chance of the mind's producing another material body after death. It will be freed from absorption in material contamination. The pure soul will be able to return home, back to Godhead.

TEXT 42

tritve hutvā ca pañcatvaṁ

tac caikatve 'juhon muniḥ

sarvam ātmany ajuhavīd

brahmaṇy ātmānam avyaye

SYNONYMS

tritve-into the three qualities; hutvā-having offered; ca-also; pañcatvam-five elements; tat-that; ca-also; ekatve-in one nescience; ajuhot-amalgamated; muniḥ-the thoughtful; sarvam-the sum total; ātmani-in the soul; ajuhavīt-fixed; brahmaṇi-unto the spirit; ātmānam-the soul; avyaye-unto the inexhaustible.

Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.

All that is manifested in the material world is the product of the mahat-tattva-avyakta, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the jīvanmukta stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.

TEXT 43

cīra-vāsā nirāhāro

baddha-vāṅ mukta-mūrdhajaḥ

darśayann ātmano rūpaṁ

jaḍonmatta-piśācavat

anavekṣamāṇo niragād

aśṛṇvan badhiro yathā

SYNONYMS

cīra-vāsāḥ-accepted torn clothing; nirāhāraḥ-gave up all solid foodstuff; baddha-vāk-stopped talking; mukta-mūrdhajaḥ-untied his hair; darśayan-began to show; ātmanaḥ-of himself; rūpam-bodily features; jaḍa-inert; unmatta-mad; piśāca-vat-just like an urchin; anavekṣamāṇaḥ-without waiting for; niragāt-was situated; aśṛṇvan-without hearing; badhiraḥ-just like a deaf man; yathā-as if.

After that, Mahārāja Yudhiṣṭhira dressed himself in torn clothing, gave up eating all solid foods, voluntarily became dumb and let his hair hang loose. All this combined to make him look like an urchin or madman with no occupation. He did not depend on his brothers for anything. And, just like a deaf man, he heard nothing.

Thus being freed from all external affairs, he had nothing to do with imperial life or family prestige, and for all practical purposes he posed himself exactly like an inert mad urchin and did not speak of material affairs. He had no dependence on his brothers, who had all along been helping him. This stage of complete independence from everything is also called the purified stage of fearlessness.

TEXT 44

udīcīṁ praviveśāśāṁ

gata-pūrvāṁ mahātmabhiḥ

hṛdi brahma paraṁ dhyāyan

nāvarteta yato gataḥ

SYNONYMS

udīcīm-the northern side; praviveśa-āśām-those who wanted to enter there; gata-pūrvām-the path accepted by his forefathers; mahā-ātmabhiḥ-by the broad-minded; hṛdi-within the heart; brahma-the Supreme; param-Godhead; dhyāyan-constantly thinking of; na āvarteta-passed his days; yataḥ-wherever; gataḥ-went.

He then started towards the North, treading the path accepted by his forefathers and great men, to devote himself completely to the thought of the Supreme Personality of Godhead. And he lived in that way wherever he went.

It is understood from this verse that Mahārāja Yudhiṣṭhira followed in the footsteps of his forefathers and the great devotees of the Lord. We have discussed many times before that the system of varṇāśrama-dharma, as it was strictly followed by the inhabitants of the world, specifically by those who inhabited the Āryāvarta province of the world, emphasizes the importance of leaving all household connections at a certain stage of life. The training and education was so imparted, and thus a respectable person like Mahārāja Yudhiṣṭhira had to leave all family connection for self-realization and going back to Godhead. No king or respectable gentleman would continue family life till the end, because that was considered suicidal and against the interest of the perfection of human life. In order to be free from all family encumbrances and devote oneself cent percent in the devotional service of Lord Kṛṣṇa, this system is always recommended for everyone because it is the path of authority. The Lord instructs in the Bhagavad-gītā (18.62) that one must become a devotee of the Lord at least at the last stage of one's life. A sincere soul of the Lord like Mahārāja Yudhiṣṭhira must abide by this instruction of the Lord for his own interest.

The specific words brahma param indicate Lord Śrī Kṛṣṇa. This is corroborated in the Bhagavad-gītā (10.13) by Arjuna with reference to great authorities like Asita, Devala, Nārada and Vyāsa. Thus Mahārāja Yudhiṣṭhira, while leaving home for the North, constantly remembered Lord Śrī Kṛṣṇa within himself, following in the footsteps of his forefathers as well as the great devotees of all times.

TEXT 45

sarve tam anunirjagmur

bhrātaraḥ kṛta-niścayāḥ

kalinādharma-mitreṇa

dṛṣṭvā spṛṣṭāḥ prajā bhuvi

SYNONYMS

sarve-all his younger brothers; tam-him; anunirjagmuḥ-left home by following the elder; bhrātaraḥ-brothers; kṛta-niścayāḥ-decidedly; kalinā-by the age of Kali; adharma-principle of irreligion; mitreṇa-by the friend; dṛṣṭvā-observing; spṛṣṭāḥ-having overtaken; prajāḥ-all citizens; bhuvi-on the earth.

The younger brothers of Mahārāja Yudhiṣṭhira observed that the age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother.

The younger brothers of Mahārāja Yudhiṣṭhira were already obedient followers of the great Emperor, and they had sufficiently been trained to know the ultimate goal of life. They therefore decidedly followed their eldest brother in rendering devotional service to Lord Śrī Kṛṣṇa. According to the principles of sanātana-dharma, one must retire from family life after half the duration of life is finished and must engage himself in self-realization. But the question of engaging oneself is not always decided. Sometimes retired men are bewildered about how to engage themselves for the last days of life. Here is a decision by authorities like the Pāṇḍavas. All of them engaged themselves in favorably culturing the devotional service of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead. According to Svāmī Śrīdhara, dharma, artha, kāma and mokṣa, or fruitive activities, philosophical speculations and salvation, as conceived by several persons, are not the ultimate goal of life. They are more or less practiced by persons who have no information of the ultimate goal of life. The ultimate goal of life is already indicated by the Lord Himself in the Bhagavad-gītā (18.64), and the Pāṇḍavas were intelligent enough to follow it without hesitation.

TEXT 46

te sādhu-kṛta-sarvārthā

jñātvātyantikam ātmanaḥ

manasā dhārayām āsur

vaikuṇṭha-caraṇāmbujam

SYNONYMS

te-all of them; sādhu-kṛta-having performed everything worthy of a saint; sarva-arthāḥ-that which includes everything worthy; jñātvā-knowing it well; ātyantikam-the ultimate; ātmanaḥ-of the living being; manasā-within the mind; dhārayām āsuḥ-sustained; vaikuṇṭha-the Lord of the spiritual sky; caraṇa-ambujam-the lotus feet.

They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption.

In the Bhagavad-gītā (7.28) the Lord says that only those who have done pious deeds in previous lives and have become freed from the results of all impious acts can concentrate upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. The Pāṇḍavas, not only in this life but also in their previous lives, had always performed the supreme pious work, and thus they are ever free from all the reactions of impious work. It is quite reasonable, therefore, that they concentrated their minds upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. According to Śrī Viśvanātha Cakravartī, dharma, artha, kāma and mokṣa principles are accepted by persons who are not free from the results of impious action. Such persons affected with the contaminations of the above four principles cannot at once accept the lotus feet of the Lord in the spiritual sky. The Vaikuṇṭha world is situated far beyond the material sky. The material sky is under the management of Durgā Devī, or the material energy of the Lord, but the Vaikuṇṭha world is managed by the personal energy of the Lord.

TEXTS 47-48

tad-dhyānodriktayā bhaktyā

viśuddha-dhiṣaṇāḥ pare

tasmin nārāyaṇa-pade

ekānta-matayo gatim

avāpur duravāpāṁ te

asadbhir viṣayātmabhiḥ

vidhūta-kalmaṣā sthānaṁ

virajenātmanaiva hi

SYNONYMS

tat-that; dhyāna-positive meditation; utriktayā-being freed from; bhaktyā-by a devotional attitude; viśuddha-purified; dhiṣaṇāḥ-by intelligence; pare-unto the transcendence; tasmin-in that; nārāyaṇa-the Personality of Godhead Śrī Kṛṣṇa; pade-unto the lotus feet; ekānta-matayaḥ-of those who are fixed in the Supreme, who is one; gatim-destination; avāpuḥ-attained; duravāpām-very difficult to obtain; te-by them; asadbhiḥ-by the materialists; viṣaya-ātmabhiḥ-absorbed in material needs; vidhūta-washed off; kalmaṣāḥ-material contaminations; sthānam-abode; virajena-without material passion; ātmanā eva-by the selfsame body; hi-certainly.

Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies.

According to Śrīla Jīva Gosvāmī, a person freed from the three modes of material qualities, namely goodness, passion and ignorance, and situated in transcendence can reach the highest perfection of life without change of body. Śrīla Sanātana Gosvāmī in his Hari-bhakti-vilāsa says that a person, whatever he may be, can attain the perfection of a twice-born brāhmaṇa by undergoing the spiritual disciplinary actions under the guidance of a bona fide spiritual master, exactly as a chemist can turn gun metal into gold by chemical manipulation. It is therefore the actual guidance that matters in the process of becoming a brāhmaṇa, even without change of body, or in going back to Godhead without change of body. Śrīla Jīva Gosvāmī remarks that the word "hi" used in this connection positively affirms this truth, and there is no doubt about this factual position. The Bhagavad-gītā (14.26) also affirms this statement of Śrīla Jīva Gosvāmī when the Lord says that anyone who executes devotional service systematically without deviation can attain the perfection of Brahman by surpassing the contamination of the three modes of material nature, and when the Brahman perfection is still more advanced by the selfsame execution of devotional service, there is no doubt at all that one can attain the supreme spiritual planet, Goloka Vṛndāvana, without change of body, as we have already discussed in connection with the Lord's returning to His abode without a change of body.

TEXT 49

viduro 'pi parityajya

prabhāse deham ātmanaḥ

kṛṣṇāveśena tac-cittaḥ

pitṛbhiḥ sva-kṣayaṁ yayau

SYNONYMS

viduraḥ-Vidura (the uncle of Mahārāja Yudhiṣṭhira); api-also; parityajya-after quitting the body; prabhāse-in the place of pilgrimage at Prabhāsa; deham ātmanaḥ-his body; kṛṣṇa-the Personality of Godhead; āveśena-being absorbed in that thought; tat-his; cittaḥ-thoughts and actions; pitṛbhiḥ-along with the residents of Pitṛloka; sva-kṣayam-his own abode; yayau-departed.

Vidura, while on pilgrimage, left his body at Prabhāsa. Because he was absorbed in thought of Lord Kṛṣṇa, he was received by the denizens of Pitṛloka planet, where he returned to his original post.

The difference between the Pāṇḍavas and Vidura is that the Pāṇḍavas are eternal associates of the Lord, the Personality of Godhead, whereas Vidura is one of the administrative demigods in charge of the Pitṛloka planet and is known as Yamarāja. Men are afraid of Yamarāja because it is he only who awards punishment to the miscreants of the material world, but those who are devotees of the Lord have nothing to fear from him. To the devotees he is a cordial friend, but to the nondevotees he is fear personified. As we have already discussed, it is understood that Yamarāja was cursed by Maṇḍūka Muni to be degraded as a śūdra, and therefore Vidura was an incarnation of Yamarāja. As an eternal servitor of the Lord, he displayed his devotional activities very ardently and lived a life of a pious man, so much so that a materialistic man like Dhṛtarāṣṭra also got salvation by his instruction. So by his pious activities in the devotional service of the Lord he was able to always remember the lotus feet of the Lord, and thus he became washed of all contamination of a śūdra-born life. At the end he was again received by the denizens of Pitṛloka and posted in his original position. The demigods are also associates of the Lord without personal touch, whereas the direct associates of the Lord are in constant personal touch with Him. The Lord and His personal associates incarnate in many universes without cessation. The Lord remembers them all, whereas the associates forget due to their being very minute parts and parcels of the Lord; they are apt to forget such incidents due to being infinitesimal. This is corroborated in the Bhagavad-gītā (4.5).

TEXT 50

draupadī ca tadājñāya

patīnām anapekṣatām

vāsudeve bhagavati

hy ekānta-matir āpa tam

SYNONYMS

draupadī-Draupadī (the wife of the Pāṇḍavas); ca-and; tadā-at that time; ājñāya-knowing Lord Kṛṣṇa fully well; patīnām-of the husbands; anapekṣatām-who did not care for her; vāsudeve-unto Lord Vāsudeva (Kṛṣṇa); bhagavati-the Personality of Godhead; hi-exactly; eka-anta-absolutely; matiḥ-concentration; āpa-got; tam-Him (the Lord).

Draupadī also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. Both she and Subhadrā became absorbed in thoughts of Kṛṣṇa and attained the same results as their husbands.

When flying an airplane, one cannot take care of other planes. Everyone has to take care of his own plane, and if there is any danger, no other plane can help another in that condition. Similarly, at the end of life, when one has to go back home, back to Godhead, everyone has to take care of himself without help rendered by another. The help is, however, offered on the ground before flying in space. Similarly, the spiritual master, the father, the mother, the relatives, the husband and others can all render help during one's lifetime, but while crossing the sea one has to take care of himself and utilize the instructions formerly received. Draupadī had five husbands, and no one asked Draupadī to come; Draupadī had to take care of herself without waiting for her great husbands. And because she was already trained, she at once took to concentration upon the lotus feet of Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. The wives also got the same result as their husbands, in the same manner; that is to say, without changing their bodies they reached the destination of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura suggests that both Draupadī and Subhadrā, although her name is not mentioned herein, got the same result. None of them had to quit the body.

TEXT 51

yaḥ śraddhayaitad bhagavat-priyāṇāṁ

pāṇḍoḥ sutānām iti samprayāṇam

śṛṇoty alaṁ svastyayanaṁ pavitraṁ

labdhvā harau bhaktim upaiti siddhim

SYNONYMS

yaḥ-anyone who; śraddhayā-with devotion; etat-this; bhagavat-priyāṇām-of those who are very dear to the Personality of Godhead; pāṇḍoḥ-of Pāṇḍu; sutānām-of the sons; iti-thus; samprayāṇam-departure for the ultimate goal; śṛṇoti-hears; alam-only; svastyayanam-good fortune; pavitram-perfectly pure; labdhvā-by obtaining; harau-unto the Supreme Lord; bhaktim-devotional service; upaiti-gains; siddhim-perfection.

The subject of the departure of the sons of Pāṇḍu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.

Śrīmad-Bhāgavatam is a narration about the Personality of Godhead and the devotees of the Lord like the Pāṇḍavas. The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord. By the process of hearing Śrīmad-Bhāgavatam one can attain the highest perfection of life, namely going back home, back to Godhead, without failure.

Thus end the Bhaktivedanta purports of the First Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Pāṇḍavas Retire Timely."

Chapter Sixteen

How Parīkṣit Received the Age of Kali

TEXT 1

sūta uvāca

tataḥ parīkṣid dvija-varya-śikṣayā

mahīṁ mahā-bhāgavataḥ śaśāsa ha

yathā hi sūtyām abhijāta-kovidāḥ

samādiśan vipra mahad-guṇas tathā

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; tataḥ-thereafter; parīkṣit-Mahārāja Parīkṣit; dvija-varya-the great twice-born brāhmaṇas; śikṣayā-by their instructions; mahīm-the earth; mahā-bhāgavataḥ-the great devotee; śaśāsa-ruled; ha-in the past; yathā-as they told it; hi-certainly; sūtyām-at the time of his birth; abhijāta-kovidāḥ-expert astrologers at the time of birth; samādiśan-gave their opinions; vipra-O brāhmaṇas; mahat-guṇaḥ-great qualities; tathā-true to that.

Sūta Gosvāmī said: O learned brāhmaṇas, Mahārāja Parīkṣit then began to rule over the world as a great devotee of the Lord under the instructions of the best of the twice-born brāhmaṇas. He ruled by those great qualities which were foretold by expert astrologers at the time of his birth.

At the time of Mahārāja Parīkṣit's birth, the expert astrologer-brāhmaṇas foretold some of his qualities. Mahārāja Parīkṣit developed all those qualities, being a great devotee of the Lord. The real qualification is to become a devotee of the Lord, and gradually all the good qualities worthy of possession develop. Mahārāja Parīkṣit was a mahā-bhāgavata, or a first-class devotee, who was not only well versed in the science of devotion but also able to convert others to become devotees by his transcendental instructions. Mahārāja Parīkṣit was, therefore, a devotee of the first order, and thus he used to consult great sages and learned brāhmaṇas, who could advise him by the śāstras how to execute the state administration. Such great kings were more responsible than modern elected executive heads because they obliged the great authorities by following their instructions left in Vedic literatures. There was no need for impractical fools to enact daily a new legislative bill and to conveniently alter it again and again to serve some purpose. The rules and regulations were already set forth by great sages like Manu, Yājñavalkya, Parāśara and other liberated sages, and the enactments were all suitable for all ages in all places. Therefore the rules and regulations were standard and without flaw or defect. Kings like Mahārāja Parīkṣit had their council of advisers, and all the members of that council were either great sages or brāhmaṇas of the first order. They did not accept any salary, nor had they any necessity for such salaries. The state would get the best advice without expenditure. They were themselves samadarśī, equal to everyone, both man and animal. They would not advise the king to give protection to man and instruct him to kill the poor animals. Such council members were not fools or representatives to compose a fool's paradise. They were all self-realized souls, and they knew perfectly well how all living beings in the state would be happy, both in this life and in the next. They were not concerned with the hedonistic philosophy of eat, drink, be merry and enjoy. They were philosophers in the real sense, and they knew well what is the mission of human life. Under all these obligations, the advisory council of the king would give correct directions, and the king or executive head, being himself a qualified devotee of the Lord, would scrutinizingly follow them for the welfare of the state. The state in the days of Mahārāja Yudhiṣṭhira or Mahārāja Parīkṣit was a welfare state in the real sense of the term because no one was unhappy in that state, be he man or animal. Mahārāja Parīkṣit was an ideal king for a welfare state of the world.

TEXT 2

sa uttarasya tanayām

upayema irāvatīm

janamejayādīṁś caturas

tasyām utpādayat sutān

SYNONYMS

saḥ-he; uttarasya-of King Uttara; tanayām-daughter; upayeme-married; irāvatīm-Irāvatī; janamejaya-ādīn-headed by Mahārāja Janamejaya; caturaḥ-four; tasyām-in her; utpādayat-begot; sutān-sons.

King Parīkṣit married the daughter of King Uttara and begot four sons, headed by Mahārāja Janamejaya.

Mahārāja Uttara was the son of Virāṭa and maternal uncle of Mahārāja Parīkṣit. Irāvatī, being the daughter of Mahārāja Uttara, was the cousin-sister of Mahārāja Parīkṣit, but cousin-brothers and sisters were allowed to get married if they did not belong to the same gotra, or family. In the Vedic system of marriage, the importance of the gotra, or family, was stressed. Arjuna also married Subhadrā, although she was his maternal cousin-sister.

Janamejaya: One of the rājarṣi kings and the famous son of Mahārāja Parīkṣit. His mother's name was Irāvatī, or according to some, Mādravatī. Mahārāja Janamejaya begot two sons of the names Jñātānīka and Śaṅkukarṇa. He celebrated several sacrifices in the Kurukṣetra pilgrimage site, and he had three younger brothers named Śrutasena, Ugrasena and Bhīmasena II. He invaded Takṣalā (Ajanta), and he decided to avenge the unlawful curse upon his great father, Mahārāja Parīkṣit. He performed a great sacrifice called Sarpa-yajña, to kill the race of serpents, including the takṣaka, which had bitten his father to death. On request from many influential demigods and sages, he had to change his decision to kill the race of snakes, but despite stopping the sacrifice, he satisfied everyone concerned in the sacrifice by rewarding them properly. In the ceremony, Mahāmuni Vyāsadeva also was present, and he personally narrated the history of the Battle of Kurukṣetra before the King. Later on by the order of Vyāsadeva, his disciple Vaiśampāyana narrated before the King the subject matter of Mahābhārata. He was much affected by his great father's untimely death and was very anxious to see him again, and he expressed his desire before the great sage Vyāsadeva. Vyāsadeva also fulfilled his desire. His father was present before him, and he worshiped both his father and Vyāsadeva with great respect and pomp. Being fully satisfied, he most munificently gave charities to the brāhmaṇas present at the sacrifice.

TEXT 3

ājahārāśva-medhāṁs trīn

gaṅgāyāṁ bhūri-dakṣiṇān

śāradvataṁ guruṁ kṛtvā

devā yatrākṣi-gocarāḥ

SYNONYMS

ājahāra-performed; aśva-medhān-horse sacrifices; trīn-three; gaṅgāyām-the bank of the Ganges; bhūri-sufficiently; dakṣiṇān-rewards; śāradvatam-unto Kṛpācārya; gurum-spiritual master; kṛtvā-having selected; devāḥ-the demigods; yatra-wherein; akṣi-eyes; gocarāḥ-within the purview.

Mahārāja Parīkṣit, after having selected Kṛpācārya for guidance as his spiritual master, performed three horse sacrifices on the banks of the Ganges. These were executed with sufficient rewards for the attendants. And at these sacrifices, even the common man could see demigods.

It appears from this verse that interplanetary travel by the denizens of higher planets is easy. In many statements in Bhāgavatam, we have observed that the demigods from heaven used to visit this earth to attend sacrifices performed by influential kings and emperors. Herein also we find that during the time of the horse sacrifice ceremony of Mahārāja Parīkṣit, the demigods from other planets were visible even to the common man, due to the sacrificial ceremony. The demigods are not generally visible to common men, as the Lord is not visible. But as the Lord, by His causeless mercy, descends to be visible to the common man, similarly the demigods also become visible to the common man by their own grace. Although celestial beings are not visible to the naked eyes of the inhabitants of this earth, it was due to the influence of Mahārāja Parīkṣit that the demigods also agreed to be visible. The kings used to spend lavishly during such sacrifices, as a cloud distributes rains. A cloud is nothing but another form of water, or, in other words, the waters of the earth transform into clouds. Similarly, the charity made by the kings in such sacrifices are but another form of the taxes collected from the citizens. But, as the rains fall down very lavishly and appear to be more than necessary, the charity made by such kings also seems to be more than what the citizen needs. Satisfied citizens will never organize agitation against the king, and thus there was no need in changing the monarchial state.

Even for a king like Mahārāja Parīkṣit there was need of a spiritual master for guidance. Without such guidance one cannot make progress in spiritual life. The spiritual master must be bona fide, and one who wants to have self-realization must approach and take shelter of a bona fide spiritual master to achieve real success.

TEXT 4

nijagrāhaujasā vīraḥ

kaliṁ digvijaye kvacit

nṛpa-liṅga-dharaṁ śūdraṁ

ghnantaṁ go-mithunaṁ padā

SYNONYMS

nijagrāha-sufficiently punished; ojasā-by prowess; vīraḥ-valiant hero; kalim-unto Kali, the master of the age; digvijaye-on his way to conquer the world; kvacit-once upon a time; nṛpa-liṅga-dharam-one who passes in the dress of a king; śūdram-the lower class; ghnantam-hurting; go-mithunam-a cow and bull; padā-on the leg.

Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment.

The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.

The age of Kali means mismanagement and quarrel. And the root cause of all mismanagement and quarrel is that worthless men with the modes of lower-class men, who have no higher ambition in life, come to the helm of the state management. Such men at the post of a king are sure to first hurt the cow and the brahminical culture, thereby pushing all society towards hell. Mahārāja Parīkṣit, trained as he was, got the scent of this root cause of all quarrel in the world. Thus he wanted to stop it in the very beginning.

TEXT 5

śaunaka uvāca

kasya hetor nijagrāha

kaliṁ digvijaye nṛpaḥ

nṛdeva-cihna-dhṛk śūdra-

ko 'sau gāṁ yaḥ padāhanat

tat kathyatāṁ mahā-bhāga

yadi kṛṣṇa-kathāśrayam

SYNONYMS

śaunakaḥ uvāca-Śaunaka Ṛṣi said; kasya-for what; hetoḥ-reason; nijagrāha-sufficiently punished; kalim-the master of the age of Kali; digvijaye-during the time of his world tour; nṛpaḥ-the King; nṛ-deva-royal person; cihna-dhṛk-decorated like; śūdrakaḥ-lowest of the śūdras; asau-he; gām-cow; yaḥ-one who; padā ahanat-struck on the leg; tat-all that; kathyatām-please describe; mahā-bhāga-O greatly fortunate one; yadi-if, however; kṛṣṇa-about Kṛṣṇa; kathā-āśrayam-related with His topics.

Śaunaka Ṛṣi inquired: Why did Mahārāja Parīkṣit simply punish him, since he was the lowest of the śūdras, having dressed as a king and having struck a cow on the leg? Please describe all these incidents if they relate to the topics of Lord Kṛṣṇa.

Śaunaka and the ṛṣis were astonished to hear that the pious Mahārāja Parīkṣit simply punished the culprit and did not kill him. This suggests that a pious king like Mahārāja Parīkṣit should have at once killed an offender who wanted to cheat the public by dressing like a king and at the same time daring to insult the purest of the animals, a cow. The ṛṣis in those days, however, could not even imagine that in the advanced days of the age of Kali the lowest of the śūdras will be elected as administrators and will open organized slaughterhouses for killing cows. Anyway, although hearing about a śūdraka who was a cheat and insulter of a cow was not very interesting to the great ṛṣis, they nevertheless wanted to hear about it to see if the event had any connection with Lord Kṛṣṇa. They were simply interested in the topics of Lord Kṛṣṇa, for anything that is dovetailed with the narration of Kṛṣṇa is worth hearing. There are many topics in the Bhāgavatam about sociology, politics, economics, cultural affairs, etc., but all of them are in relation with Kṛṣṇa, and therefore all of them are worth hearing. Kṛṣṇa is the purifying ingredient in all matters, regardless of what they are. In the mundane world, everything is impure due to its being a product of the three mundane qualities. The purifying agent, however, is Kṛṣṇa.

TEXT 6

athavāsya padāmbhoja-

makaranda-lihāṁ satām

kim anyair asad-ālāpair

āyuṣo yad asad-vyayaḥ

SYNONYMS

athavā-otherwise; asya-of His (Lord Kṛṣṇa's); pada-ambhoja-lotus feet; makaranda-lihām-of those who lick the honey from such a lotus flower; satām-of those who are to exist eternally; kim anyaiḥ-what is the use of anything else; asat-illusory; ālāpaiḥ-topics; āyuṣaḥ-of the duration of life; yat-that which is; asat-vyayaḥ-unnecessary waste of life.

The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord. What is the use of topics which simply waste one's valuable life?

Lord Kṛṣṇa and His devotees are both on the transcendental plane; therefore the topics of Lord Kṛṣṇa and of His pure devotees are equally good. The Battle of Kurukṣetra is full of politics and diplomacy, but because the topics are related with Lord Kṛṣṇa, the Bhagavad-gītā is therefore adored all over the world. There is no need to eradicate politics, economics, sociology, etc., which are mundane to the mundaners. To a pure devotee, who is actually related with the Lord, such mundane things are transcendental if dovetailed with the Lord or with His pure devotees. We have heard and talked about the activities of the Pāṇḍavas, and we now are dealing with the topics of Mahārāja Parīkṣit, but because all these topics are related to the Lord Śrī Kṛṣṇa, they are all transcendental, and pure devotees have great interest in hearing them. We have already discussed this matter in connection with the prayers of Bhīṣmadeva.

Our duration of life is not very long, and there is no certainty of when we shall be ordered to leave everything for the next stage. Thus it is our duty to see that not a moment of our life is wasted in topics which are not related with Lord Kṛṣṇa. Any topic, however pleasant, is not worth hearing if it is devoid of its relation to Kṛṣṇa.

The spiritual planet, Goloka Vṛndāvana, the eternal abode of Lord Kṛṣṇa, is shaped like the whorl of a lotus flower. Even when the Lord descends to any one of the mundane planets, He does so by manifesting His own abode as it is. Thus His feet remain always on the same big whorl of the lotus flower. His feet are also as beautiful as the lotus flower. Therefore it is said that Lord Kṛṣṇa has lotus feet.

A living being is eternal by constitution. He is, so to speak, in the whirlpool of birth and death due to his contact with material energy. Freed from such material energy, a living entity is liberated and is eligible to return home, back to Godhead. Those who want to live forever without changing their material bodies should not waste valuable time with topics other than those relating to Lord Kṛṣṇa and His devotees.

TEXT 7

kṣudrāyuṣāṁ nṛṇām aṅga

martyānām ṛtam icchatām

ihopahūto bhagavān

mṛtyuḥ śāmitra-karmaṇi

SYNONYMS

kṣudra-very small; āyuṣām-of the duration of life; nṛṇām-of the human beings; aṅga-O Sūta Gosvāmī; martyānām-of those who are sure to meet death; ṛtam-eternal life; icchatām-of those who desire it; iha-herein; upahūtaḥ-called for being present; bhagavān-representing the Lord; mṛtyuḥ-the controller of death, Yamarāja; śāmitra-suppressing; karmaṇi-performances.

O Sūta Gosvāmī, there are those amongst men who desire freedom from death and get eternal life. They escape the slaughtering process by calling the controller of death, Yamarāja.

The living entity, as he develops from lower animal life to a higher human being and gradually to higher intelligence, becomes anxious to get free from the clutches of death. Modern scientists try to avoid death by physiochemical advancement of knowledge, but alas, the controller of death, Yamarāja, is so cruel that he does not spare even the very life of the scientist himself. The scientist, who puts forward the theory of stopping death by advancement of scientific knowledge, becomes himself a victim of death when he is called by Yamarāja. What to speak of stopping death, no one can enhance the short period of life even by a fraction of a moment. The only hope of suspending the cruel slaughtering process of Yamarāja is to call him to hear and chant the holy name of the Lord. Yamarāja is a great devotee of the Lord, and he likes to be invited to kīrtanas and sacrifices by the pure devotees, who are constantly engaged in the devotional service of the Lord. Thus the great sages, headed by Śaunaka and others, invited Yamarāja to attend the sacrifice performed at Naimiṣāraṇya. This was good for those who did not want to die.

TEXT 8

na kaścin mriyate tāvad

yāvad āsta ihāntakaḥ

etad-arthaṁ hi bhagavān

āhūtaḥ paramarṣibhiḥ

aho nṛ-loke pīyeta

hari-līlāmṛtaṁ vacaḥ

SYNONYMS

na-not; kaścit-anyone; mriyate-will die; tāvat-so long; yāvat-as long as; āste-is present; iha-herein; antakaḥ-one who causes the end of life; etat-this; artham-reason; hi-certainly; bhagavān-the representative of the Lord; āhūtaḥ-invited; parama-ṛṣibhiḥ-by the great sages; aho-alas; nṛ-loke-in human society; pīyeta-let them drink; hari-līlā-transcendental pastimes of the Lord; amṛtam-nectar for eternal life; vacaḥ-narrations.

As long as Yamarāja, who causes everyone's death, is present here, no one shall meet with death. The great sages have invited the controller of death, Yamarāja, who is the representative of the Lord. Living beings who are under his grip should take advantage by hearing the deathless nectar in the form of this narration of the transcendental pastimes of the Lord.

Every human being dislikes meeting death, but he does not know how to get rid of death. The surest remedy for avoiding death is to accustom oneself to hearing the nectarean pastimes of the Lord as they are systematically narrated in the text of Śrīmad-Bhāgavatam. It is advised herein, therefore, that any human being who desires freedom from death should take to this course of life as recommended by the ṛṣis headed by Śaunaka.

TEXT 9

mandasya manda-prajñasya

vayo mandāyuṣaś ca vai

nidrayā hriyate naktaṁ

divā ca vyartha-karmabhiḥ

SYNONYMS

mandasya-of the lazy; manda-paltry; prajñasya-of intelligence; vayaḥ-age; manda-short; āyuṣaḥ-of duration of life; ca-and; vai-exactly; nidrayā-by sleeping; hriyate-passes away; naktam-night; divā-daytime; ca-also; vyartha-for nothing; karmabhiḥ-by activities.

Lazy human beings with paltry intelligence and a short duration of life pass the night sleeping and the day performing activities that are for naught.

The less intelligent do not know the real value of the human form of life. The human form is a special gift of material nature in the course of her enforcing stringent laws of miseries upon the living being. It is a chance to achieve the highest boon of life, namely to get out of the entanglement of repeated birth and death. The intelligent take care of this important gift by strenuously endeavoring to get out of the entanglement. But the less intelligent are lazy and unable to evaluate the gift of the human body to achieve liberation from the material bondage; they become more interested in so-called economic development and work very hard throughout life simply for the sense enjoyment of the temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature, and thus a human being is also destined to a certain amount of sense enjoyment according to his past or present life. But one should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein it is said that during the daytime one works "for nothing" because the aim is nothing but sense enjoyment. We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy, but they are all meant for sense enjoyment, and not for getting out of material bondage. And after working hard during the daytime, a tired man either sleeps or engages in sex habits at night. That is the program of materialistic civilized life for the less intelligent. Therefore they are designated herein as lazy, unfortunate and short-lived.

TEXT 10

sūta uvāca

yadā parīkṣit kuru-jāṅgale 'vasat

kaliṁ praviṣṭaṁ nija-cakravartite

niśamya vārtām anatipriyāṁ tataḥ

śarāsanaṁ saṁyuga-śauṇḍir ādade

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; yadā-when; parīkṣit-Mahārāja Parīkṣit; kuru-jāṅgale-in the capital of Kuru's empire; avasat-was residing; kalim-the symptoms of the age of Kali; praviṣṭam-entered; nija-cakravartite-within his jurisdiction; niśamya-thus hearing; vārtām-news; anati-priyām-not very palatable; tataḥ-thereafter; śarāsanam-arrows and bow; saṁyuga-having gotten a chance for; śauṇḍiḥ-martial activities; ādade-took up.

Sūta Gosvāmī said: While Mahārāja Parīkṣit was residing in the capital of the Kuru empire, the symptoms of the age of Kali began to infiltrate within the jurisdiction of his state. When he learned about this, he did not think the matter very palatable. This did, however, give him a chance to fight. He took up his bow and arrows and prepared himself for military activities.

The state administration of Mahārāja Parīkṣit was so perfect that he was sitting in his capital peacefully. But he got the news that the symptoms of the age of Kali had already infiltrated into the jurisdiction of his state, and he did not like this news. What are the symptoms of the age of Kali? They are (1) illicit connection with women, (2) indulgence in meat-eating, (3) intoxication and (4) taking pleasure in gambling. The age of Kali literally means the age of quarrel, and the abovementioned four symptoms in human society are the root causes for all kinds of quarrel. Mahārāja Parīkṣit heard that some of the people of the state had already taken to those symptoms, and he wanted to take immediate steps against such causes of unrest. This means that at least up to the regime of Mahārāja Parīkṣit, such symptoms of public life were practically unknown, and as soon as they were slightly detected, he wanted to root them out. The news was not palatable for him, but in a way it was, because Mahārāja Parīkṣit got a chance to fight. There was no need to fight with small states because everyone was peacefully under his subordination, but the Kali-yuga miscreants gave his fighting spirit a chance for exhibition. A perfect kṣatriya king is always jubilant as soon as he gets a chance to fight, just as a sportsman is eager when there is a chance for a sporting match. It is no argument that in the age of Kali such symptoms are predestined. If so, then why was there preparation for fighting out such symptoms? Such arguments are offered by lazy and unfortunate men. In the rainy season, rain is predestined, and yet people take precautions to protect themselves. Similarly, in the age of Kali the symptoms as above mentioned are sure to infiltrate into social life, but it is the duty of the state to save the citizens from the association of the agents of the age of Kali. Mahārāja Parīkṣit wanted to punish the miscreants indulging in the symptoms of Kali, and thus save the innocent citizens who were pure in habit by culture of religion. It is the duty of the king to give such protection, and Mahārāja Parīkṣit was perfectly right when he prepared himself to fight.

TEXT 11

svalaṅkṛtaṁ śyāma-turaṅga-yojitaṁ

rathaṁ mṛgendra-dhvajam āśritaḥ purāt

vṛto rathāśva-dvipapatti-yuktayā

sva-senayā digvijayāya nirgataḥ

SYNONYMS

su-alaṅkṛtam-very well decorated; śyāma-black; turaṅga-horses; yojitam-tackled; ratham-chariot; mṛga-indra-lion; dhvajam-flagged; āśritaḥ-under the protection; purāt-from the capital; vṛtaḥ-surrounded by; ratha-charioteers; aśva-cavalry; dvipapatti-elephants; yuktayā-thus being equipped; sva-senayā-along with infantry; digvijayāya-for the purpose of conquering; nirgataḥ-went out.

Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions.

Mahārāja Parīkṣit is distinguished from his grandfather Arjuna, for black horses pulled his chariot instead of white horses. He marked his flag with the mark of a lion, and his grandfather marked his with the mark of Hanumānjī. A royal procession like that of Mahārāja Parīkṣit surrounded by well-decorated chariots, cavalry, elephants, infantry and band not only is pleasing to the eyes, but also is a sign of a civilization that is aesthetic even on the fighting front.

TEXT 12

bhadrāśvaṁ ketumālaṁ ca

bhārataṁ cottarān kurūn

kimpuruṣādīni varṣāṇi

vijitya jagṛhe balim

SYNONYMS

bhadrāśvam-Bhadrāśva; ketumālam-Ketumāla; ca-also; bhāratam-Bhārata; ca-and; uttarān-the northern countries; kurūn-the kingdom of the Kuru dynasty; kimpuruṣa-ādīni-a country beyond the northern side of the Himalayas; varṣāṇi-parts of the earth planet; vijitya-conquering; jagṛhe-exacted; balim-strength.

Mahārāja Parīkṣit then conquered all parts of the earthly planet-Bhadrāśva, Ketumāla, Bhārata, the northern Kuru, Kimpuruṣa, etc.-and exacted tributes from their respective rulers.

Bhadrāśva: It is an island near Meru Parvata. There is a description of this island in the Mahābhārata (Bhīṣma parva 7.16-18). The description was narrated by Sañjaya to Dhṛtarāṣṭra.

Mahārāja Yudhiṣṭhira also conquered this island, and thus the province was included within the jurisdiction of his empire. Mahārāja Parīkṣit was formerly declared to be the emperor of all lands ruled by his grandfather, but still he had to establish his supremacy while he was out of his capital to exact tribute from such states.

Ketumāla: This earth planet is divided into seven parts, and according to others it is divided into nine parts. This earth is called Jambūdvīpa and is divided into nine varṣas. Bhārata-varṣa is one of the above mentioned nine varṣas. Such varṣas are known as continents in the modern geographical context. Ketumāla is described as one of the above varṣas. It is said that in this varṣa, women are the most beautiful. This varṣa was conquered by Arjuna also. A description of this part of the world is available in the Mahābhārata (Sabhā Parva 286.32-33).

It is said that this part of the world is situated on the western side of the Meru Parvata, and the inhabitants of this province used to live up to ten thousands of years (Bhīṣma Parva 6.16.31-32). Human beings living in this part of the globe are of golden color, and the women resemble the angels of heaven. The inhabitants are free from all kinds of diseases and grief.

Bhārata-varṣa: This part of the world is also one of the nine varṣas of the Jambūdvīpa, or earthly planet. Each planet is also sometimes called a dvīpa because of its being an island in the fathomless outer space. Each planet is factually an island in the airy ocean of outer space. Jambūdvīpa is only one of such countless islands in this airy ocean of space. A description of Bhārata-varṣa is given in the Mahābhārata (Bhīṣma Parva, Chapters 9-10).

Uttarāḥ: According to Śrīdhara Svāmī these parts of the world are called Ilāvṛta-varṣa, or the mediterranean countries of Europe. The description of the Ilāvṛta-varṣa is given in the Mahābhārata (Sabhā Parva 28.7-8) as follows:

nagarāṁś ca vanāṁś caiva
nadīś ca vimalodakāḥ
puruṣān deva-kalpāṁś ca
nārīś ca priya-darśanāḥ

adṛṣṭa-pūrvān subhagān
sa dadarśa dhanañjayaḥ
sadanāni ca śubhrāṇi
nārīś cāpsarasāṁ nibhāḥ

It is twice mentioned here that the women are beautiful, and some of them are equal to the apsarās, or heavenly women. Therefore the countries mentioned are round about the Mediterranean coast.

Kimpuruṣa-varṣa: It is stated to be situated beyond the northern side of Darjelling Dhavala Giri and probably may be a country like Nepal, Bhutan, Tibet and China. These parts of the world were also conquered by Arjuna (Sabhā Parva 28.1-2). The Kimpuruṣas are descendants of the daughter of Dakṣa. When Mahārāja Yudhiṣṭhira performed a horse sacrifice, the inhabitants of these countries were also present to take part in the festival, and they paid tributes to the Emperor. This part of the world is called Kimpuruṣa-varṣa, or sometimes the Himalayan provinces (Himavatī). It is said that Śukadeva Gosvāmī was born in these Himalayan provinces, and he came to Bhārata-varṣa after crossing the Himalayan countries.

In other words, Mahārāja Parīkṣit conquered all the world, namely all the continents adjoining all the seas and oceans in all directions, namely the eastern, western, northern and southern parts of the world.

TEXTS 13-15

tatra tatropaśṛṇvānaḥ

sva-pūrveṣāṁ mahātmanām

pragīyamāṇaṁ ca yaśaḥ

kṛṣṇa-māhātmya-sūcakam

ātmānaṁ ca paritrātam

aśvatthāmno 'stra-tejasaḥ

snehaṁ ca vṛṣṇi-pārthānāṁ

teṣāṁ bhaktiṁ ca keśave

tebhyaḥ parama-santuṣṭaḥ

prīty-ujjṛmbhita-locanaḥ

mahā-dhanāni vāsāṁsi

dadau hārān mahā-manāḥ

SYNONYMS

tatra tatra-everywhere the King visited; upaśṛṇvānaḥ-continuously he heard; sva-pūrveṣām-about his own forefathers; mahā-ātmanām-who were all great devotees of the Lord; pragīyamāṇam-unto those who were thus addressing; ca-also; yaśaḥ-glories; kṛṣṇa-Lord Kṛṣṇa; māhātmya-glorious acts; sūcakam-indicating; ātmānam-his personal self; ca-also; paritrātam-delivered; aśvatthāmnaḥ-of Aśvatthāmā; astra-weapon; tejasaḥ-powerful rays; sneham-affection; ca-also; vṛṣṇi-pārthānām-between descendants of Vṛṣṇi and those of Pṛthā; teṣām-of all of them; bhaktim-devotion; ca-also; keśave-unto Lord Kṛṣṇa; tebhyaḥ-unto them; parama-extremely; santuṣṭaḥ-pleased; prīti-attraction; ujjṛmbhita-pleasingly open; locanaḥ-one who has such eyes; mahā-dhanāni-valuable riches; vāsāṁsi-clothing; dadau-gave in charity; hārān-necklace; mahā-manāḥ-one who has a broader outlook.

Wherever the King visited, he continuously heard the glories of his great forefathers, who were all devotees of the Lord, and also of the glorious acts of Lord Kṛṣṇa. He also heard how he himself had been protected by the Lord from the powerful heat of the weapon of Aśvatthāmā. People also mentioned the great affection between the descendants of Vṛṣṇi and Pṛthā due to the latter's great devotion to Lord Keśava. The King, being very pleased with the singers of such glories, opened his eyes in great satisfaction. Out of magnanimity he was pleased to award them very valuable necklaces and clothing.

Kings and great personalities of the state are presented with welcome addresses. This is a system from time immemorial, and Mahārāja Parīkṣit, since he was one of the well-known emperors of the world, was also presented with addresses of welcome in all parts of the world as he visited those places. The subject matter of those welcome addresses was Kṛṣṇa. Kṛṣṇa means Kṛṣṇa and His eternal devotees, as the king means the king and his confidential associates.

Kṛṣṇa and His unalloyed devotees cannot be separated, and therefore glorifying the devotee means glorifying the Lord and vice versa. Mahārāja Parīkṣit would not have been glad to hear about the glories of his forefathers like Mahārāja Yudhiṣṭhira and Arjuna had they not been connected with the acts of Lord Kṛṣṇa. The Lord descends specifically to deliver His devotees (paritrāṇāya sādhūnām [Bg. 4.8]). The devotees are glorified by the presence of the Lord because they cannot live for a moment without the presence of the Lord and His different energies. The Lord is present for the devotee by His acts and glories, and therefore Mahārāja Parīkṣit felt the presence of the Lord when He was glorified by His acts, especially when he was saved by the Lord in the womb of his mother. The devotees of the Lord are never in danger, but in the material world which is full of dangers at every step, the devotees are apparently placed into dangerous positions, and when they are saved by the Lord, the Lord is glorified. Lord Kṛṣṇa would not have been glorified as the speaker of the Bhagavad-gītā had His devotees like the Pāṇḍavas not been entangled in the Battlefield of Kurukṣetra. All such acts of the Lord were mentioned in the addresses of welcome, and Mahārāja Parīkṣit, in full satisfaction, rewarded those who presented such addresses. The difference between the presentation of welcome addresses today and in those days is that formerly the welcome addresses were presented to a person like Mahārāja Parīkṣit. The welcome addresses were full of facts and figures, and those who presented such addresses were sufficiently rewarded, whereas in the present days the welcome addresses are presented not always with factual statements but to please the postholder, and often they are full of flattering lies. And rarely are those who present such welcome addresses rewarded by the poor receiver.

TEXT 16

sārathya-pāraṣada-sevana-sakhya-dautya-

vīrāsanānugamana-stavana-praṇāmān

snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor

bhaktiṁ karoti nṛ-patiś caraṇāravinde

SYNONYMS

sārathya-acceptance of the post of a chariot driver; pāraṣada-acceptance of the presidency in the assembly of the Rājasūya sacrifice; sevana-engaging the mind constantly in the service of the Lord; sakhya-to think of the Lord as a friend; dautya-acceptance of the post of a messenger; vīra-āsana-acceptance of the post of a watchman with a drawn sword at night; anugamana-following in the footsteps; stavana-offering of prayers; praṇāmān-offering obeisances; snigdheṣu-unto them who are malleable to the will of the Lord; pāṇḍuṣu-unto the sons of Pāṇḍu; jagat-the universal; praṇatim-one who is obeyed; ca-and; viṣṇoḥ-of Viṣṇu; bhaktim-devotion; karoti-does; nṛ-patiḥ-the King; caraṇa-aravinde-unto His lotus feet.

Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa [Viṣṇu], who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, night watchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord.

Lord Kṛṣṇa is everything to the unalloyed devotees like the Pāṇḍavas. The Lord was for them the Supreme Lord, the spiritual master, the worshipable Deity, the guide, the chariot driver, the friend, the servant, the messenger and everything they could conceive of. And thus the Lord also reciprocated the feelings of the Pāṇḍavas. Mahārāja Parīkṣit, as a pure devotee of the Lord, could appreciate the Lord's transcendental reciprocation of the feelings of His devotees, and thus he himself also was overwhelmed with the dealings of the Lord. Simply by appreciating the dealings of the Lord with His pure devotees, one can attain salvation. The Lord's dealings with His devotees appear to be ordinary human dealings, but one who knows them in truth becomes at once eligible to go back home, back to Godhead. The Pāṇḍavas were so malleable to the will of the Lord that they could sacrifice any amount of energy for the service of the Lord, and by such unalloyed determination they could secure the Lord's mercy in any shape they desired.

TEXT 17

tasyaivaṁ vartamānasya

pūrveṣāṁ vṛttim anvaham

nātidūre kilāścaryaṁ

yad āsīt tan nibodha me

SYNONYMS

tasya-of Mahārāja Parīkṣit; evam-thus; vartamānasya-remaining absorbed in such thought; pūrveṣām-of his forefathers; vṛttim-good engagement; anvaham-day after day; na-not; ati-dūre-far off; kila-verily; āścaryam-astonishing; yat-that; āsīt-was; tat-which; nibodha-know it; me-from me.

Now you may hear from me of what happened while Mahārāja Parīkṣit was passing his days hearing of the good occupations of his forefathers and being absorbed in thought of them.

TEXT 18

dharmaḥ padaikena caran

vicchāyām upalabhya gām

pṛcchati smāśru-vadanāṁ

vivatsām iva mātaram

SYNONYMS

dharmaḥ-the personality of religious principles; padā-leg; ekena-on one only; caran-wandering; vicchāyām-overtaken by the shadow of grief; upalabhya-having met; gām-the cow; pṛcchati-asking; sma-with; aśru-vadanām-with tears on the face; vivatsām-one who has lost her offspring; iva-like; mātaram-the mother.

The personality of religious principles, Dharma, was wandering about in the form of a bull. And he met the personality of earth in the form of a cow who appeared to grieve like a mother who had lost her child. She had tears in her eyes, and the beauty of her body was lost. Thus Dharma questioned the earth as follows.

The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood. The reason is that the bull helps production of grains in the agricultural field, and the cow delivers milk, the miracle of aggregate food values. The human society, therefore, maintains these two important animals very carefully so that they can wander everywhere in cheerfulness. But at the present moment in this age of Kali both the bull and the cow are now being slaughtered and eaten up as foodstuff by a class of men who do not know the brahminical culture. The bull and the cow can be protected for the good of all human society simply by the spreading of brahminical culture as the topmost perfection of all cultural affairs. By advancement of such culture, the morale of society is properly maintained, and so peace and prosperity are also attained without extraneous effort. When brahminical culture deteriorates, the cow and bull are mistreated, and the resultant actions are prominent by the following symptoms.

TEXT 19

dharma uvāca

kaccid bhadre 'nāmayam ātmanas te

vicchāyāsi mlāyateṣan mukhena

ālakṣaye bhavatīm antarādhiṁ

dūre bandhuṁ śocasi kañcanāmba

SYNONYMS

dharmaḥ uvāca-Dharma inquired; kaccit-whether; bhadre-madam; anāmayam-quite hale and hearty; ātmanaḥ-self; te-unto you; vicchāyā asi-appear to be covered with the shadow of grief; mlāyatā-which darkens; īṣat-slightly; mukhena-by the face; ālakṣaye-you look; bhavatīm-unto yourself; antarādhim-some disease within; dūre-long distant; bandhum-friend; śocasi-thinking of; kañcana-someone; amba-O mother.

Dharma [in the form of a bull] asked: Madam, are you not hale and hearty? Why are you covered with the shadow of grief? It appears by your face that you have become black. Are you suffering from some internal disease, or are you thinking of some relative who is away in a distant place?

The people of the world in this age of Kali are always full of anxieties. Everyone is diseased with some kind of ailment. From the very faces of the people of this age, one can find out the index of the mind. Everyone feels the absence of his relative who is away from home. The particular symptom of the age of Kali is that no family is now blessed to live together. To earn a livelihood, the father lives at a place far away from the son, or the wife lives far away from the husband and so on. There are sufferings from internal diseases, separation from those near and dear, and anxieties for maintaining the status quo. These are but some important factors which make the people of this age always unhappy.

TEXT 20

pādair nyūnaṁ śocasi maika-pādam

ātmānaṁ vā vṛṣalair bhokṣyamāṇam

āho surādīn hṛta-yajña-bhāgān

prajā uta svin maghavaty avarṣati

SYNONYMS

pādaiḥ-by three legs; nyūnam-diminished; śocasi-if you are lamenting for that; mā-my; eka-pādam-only one leg; ātmānam-own body; vā-or; vṛṣalaiḥ-by the unlawful meat-eaters; bhokṣyamāṇam-to be exploited; āhoḥ-in sacrifice; sura-ādīn-the authorized demigods; hṛta-yajña-devoid of sacrificial; bhāgān-share; prajāḥ-the living beings; uta-increasing; svit-whether; maghavati-in famine and scarcity; avarṣati-because of rainlessness.

I have lost my three legs and am now standing on one only. Are you lamenting for my state of existence? Or are you in great anxiety because henceforward the unlawful meat-eaters will exploit you? Or are you in a sorry plight because the demigods are now bereft of their share of sacrificial offerings because no sacrifices are being performed at present? Or are you grieving for living beings because of their sufferings due to famine and drought?

With the progress of the age of Kali, four things particularly, namely the duration of life, mercy, the power of recollection, and moral or religious principles will gradually diminish. Since Dharma, or the principles of religion, would be lost in the proportion of three out of four, the symbolic bull was standing on one leg only. When three fourths of the population of the whole world become irreligious, the situation is converted into hell for the animals. In the age of Kali, godless civilizations will create so many so-called religious societies in which the Personality of Godhead will be directly or indirectly defied. And thus faithless societies of men will make the world uninhabitable for the saner section of people. There are gradations of human beings in terms of proportionate faith in the Supreme Personality of Godhead. The first-class faithful men are the Vaiṣṇavas and the brāhmaṇas, then the kṣatriyas, then the vaiśyas, then the śūdras, then the mlecchas, the yavanas and at last the caṇḍālas. The degradation of the human instinct begins from the mlecchas, and the caṇḍāla state of life is the last word in human degradation. All the above terms mentioned in the Vedic literatures are never meant for any particular community or birth. They are different qualifications of human beings in general. There is no question of birthright or community. One can acquire the respective qualifications by one's own efforts, and thus the son of a Vaiṣṇava can become a mleccha, or the son of a caṇḍāla can become more than a brāhmaṇa, all in terms of their association and intimate relation with the Supreme Lord.

The meat-eaters are generally called mlecchas. But all meat-eaters are not mlecchas. Those who accept meat in terms of scriptural injunctions are not mlecchas, but those who accept meat without restriction are called mlecchas. Beef is forbidden in the scriptures, and the bulls and cows are offered special protection by followers of the Vedas. But in this age of Kali, people will exploit the body of the bull and the cow as they like, and thus they will invite sufferings of various types.

The people of this age will not perform any sacrifice. The mleccha population will care very little for performances of sacrifices, although performance of sacrifice is essential for persons who are materially engaged in sense enjoyment. In the Bhagavad-gītā performance of sacrifices is strongly recommended (Bg. 3.14-16).

The living beings are created by the creator Brahmā, and just to maintain the created living being progressively towards the path back to Godhead, the system of performing sacrifice is also created by him. The system is that living beings live on the produce of grains and vegetables, and by eating such foodstuff they get vital power of the body in the shape of blood and semina, and from blood and semina one living being is able to create other living beings. But the production of grains, grass, etc. becomes possible by rain, and this rain is made to shower properly by performance of recommended sacrifices. Such sacrifices are directed by the rites of the Vedas, namely Sāma, Yajur, Ṛg and Atharva. In the Manu-smṛti it is recommended that by offerings of sacrifice on the altar of the fire, the sun-god is pleased. When the sun-god is pleased, he properly collects water from the sea, and thus sufficient clouds collect on the horizon and rains fall. After sufficient rains fall, there is sufficient production of grains for men and all animals, and thus there is energy in the living being for progressive activity. The mlecchas, however, make plans to install slaughterhouses for killing bulls and cows along with other animals, thinking that they will prosper by increasing the number of factories and live on animal food without caring for performance of sacrifices and production of grains. But they must know that even for the animals they must produce grass and vegetables, otherwise the animals cannot live. And to produce grass for the animals, they require sufficient rains. Therefore they have to depend ultimately on the mercy of the demigods like the sun-god, Indra and Candra, and such demigods must be satisfied by performances of sacrifice.

This material world is a sort of prison house, as we have several times mentioned. The demigods are the servants of the Lord who see to the proper upkeep of the prison house. These demigods want to see that the rebel living beings, who want to survive faithlessly, are gradually turned towards the supreme power of the Lord. Therefore, the system of offering sacrifice is recommended in the scriptures.

The materialistic men want to work hard and enjoy fruitive results for sense enjoyment. Thus they are committing many types of sins at every step of life. Those, however, who are consciously engaged in the devotional service of the Lord are transcendental to all varieties of sin and virtue. Their activities are free from the contamination of the three modes of material nature. For the devotees there is no need for performance of prescribed sacrifices because the very life of the devotee is a symbol of sacrifice. But persons who are engaged in fruitive activities for sense enjoyment must perform the prescribed sacrifices because that is the only means to get free from the reaction of all sins committed by fruitive workers. Sacrifice is the means for counteracting such accumulated sins. The demigods are pleased when such sacrifices are performed, just as prison officers are satisfied when the prisoners are turned into obedient subjects. Lord Caitanya, however, has recommended only one yajña, or sacrifice, called the saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, in which everyone can take part. Thus both devotees and fruitive workers can derive equal benefit from the performances of saṅkīrtana-yajña.

TEXT 21

arakṣyamāṇāḥ striya urvi bālān

śocasy atho puruṣādair ivārtān

vācaṁ devīṁ brahma-kule kukarmaṇy

abrahmaṇye rāja-kule kulāgryān

SYNONYMS

arakṣyamāṇāḥ-unprotected; striyaḥ-women; urvi-on the earth; bālān-children; śocasi-you are feeling compassion; atho-as such; puruṣa-ādaiḥ-by men; iva-like that; ārtān-those who are unhappy; vācam-vocabulary; devīm-the goddess; brahma-kule-in the family of the brāhmaṇa; kukarmaṇi-acts against the principles of religion; abrahmaṇye-persons against the brahminical culture; rāja-kule-in the administrative family; kula-agryān-most of all the families (the brāhmaṇas).

Are you feeling compunction for the unhappy women and children who are left forlorn by unscrupulous persons? Or are you unhappy because the goddess of learning is being handled by brāhmaṇas addicted to acts against the principles of religion? Or are you sorry to see that the brāhmaṇas have taken shelter of administrative families that do not respect brahminical culture?

In the age of Kali, the women and the children, along with brāhmaṇas and cows, will be grossly neglected and left unprotected. In this age illicit connection with women will render many women and children uncared for. Circumstantially, the women will try to become independent of the protection of men, and marriage will be performed as a matter of formal agreement between man and woman. In most cases, the children will not be taken care of properly. The brāhmaṇas are traditionally intelligent men, and thus they will be able to pick up modern education to the topmost rank, but as far as moral and religious principles are concerned, they shall be the most fallen. Education and bad character go ill together, but such things will run parallel. The administrative heads as a class will condemn the tenets of Vedic wisdom and will prefer to conduct a so-called secular state, and the so-called educated brāhmaṇas will be purchased by such unscrupulous administrators. Even a philosopher and writer of many books on religious principles may also accept an exalted post in a government which denies all the moral codes of the śāstras. The brāhmaṇas are specifically restricted from accepting such service. But in this age they will not only accept service, but they will do so even if it is of the meanest quality. These are some of the symptoms of the Kali age which are harmful to the general welfare of human society.

TEXT 22

kiṁ kṣatra-bandhūn kalinopasṛṣṭān

rāṣṭrāṇi vā tair avaropitāni

itas tato vāśana-pāna-vāsaḥ-

snāna-vyavāyonmukha-jīva-lokam

SYNONYMS

kim-whether; kṣatra-bandhūn-the unworthy administrators; kalinā-by the influence of the age of Kali; upasṛṣṭān-bewildered; rāṣṭrāṇi-state affairs; vā-or; taiḥ-by them; avaropitāni-put into disorder; itaḥ-here; tataḥ-there; vā-or; aśana-accepting foodstuff; pāna-drink; vāsaḥ-residence; snāna-bath; vyavāya-sexual intercourse; unmukha-inclined; jīva-lokam-human society.

The so-called administrators are now bewildered by the influence of this age of Kali, and thus they have put all state affairs into disorder. Are you now lamenting this disorder? Now the general populace does not follow the rules and regulations for eating, sleeping, drinking, mating, etc., and they are inclined to perform such anywhere and everywhere. Are you unhappy because of this?

There are some necessities of life on a par with those of the lower animals, and they are eating, sleeping, fearing and mating. These bodily demands are for both the human beings and the animals. But the human being has to fulfill such desires not like animals, but like a human being. A dog can mate with a bitch before the public eyes without hesitation, but if a human being does so the act will be considered a public nuisance, and the person will be criminally prosecuted. Therefore for the human being there are some rules and regulations, even for fulfilling common demands. The human society avoids such rules and regulations when it is bewildered by the influence of the age of Kali. In this age, people are indulging in such necessities of life without following the rules and regulations, and this deterioration of social and moral rules is certainly lamentable because of the harmful effects of such beastly behavior. In this age, the fathers and the guardians are not happy with the behavior of their wards. They should know that so many innocent children are victims of bad association awarded by the influence of this age of Kali. We know from Śrīmad-Bhāgavatam that Ajāmila, an innocent son of a brāhmaṇa, was walking down a road and saw a śūdra pair sexually embracing. This attracted the boy, and later on the boy became a victim of all debaucheries. From a pure brāhmaṇa, he fell down to the position of a wretched urchin, and it was all due to bad association. There was but one victim like Ajāmila in those days, but in this age of Kali the poor innocent students are daily victims of cinemas which attract men only for sex indulgence. The so-called administrators are all untrained in the affairs of a kṣatriya. The kṣatriyas are meant for administration, as the brāhmaṇas are meant for knowledge and guidance. The word kṣatra-bandhu refers to the so-called administrators or persons promoted to the post of the administrator without proper training by culture and tradition. Nowadays they are promoted to such exalted posts by the votes of the people who are themselves fallen in the rules and regulations of life. How can such people select a proper man when they are themselves fallen in the standard of life? Therefore, by the influence of the age of Kali, everywhere, politically, socially or religiously, everything is topsy-turvy, and therefore for the sane man it is all regrettable.

TEXT 23

yadvāmba te bhūri-bharāvatāra-

kṛtāvatārasya harer dharitri

antarhitasya smaratī visṛṣṭā

karmāṇi nirvāṇa-vilambitāni

SYNONYMS

yadvā-that may be; amba-O mother; te-your; bhūri-heavy; bhara-load; avatāra-decreasing the load; kṛta-done; avatārasya-one who incarnated; hareḥ-of Lord Śrī Kṛṣṇa; dharitri-O earth; antaḥ-hitasya-of Him who is now out of sight; smaratī-while thinking of; visṛṣṭā-all that were performed; karmāṇi-activities; nirvāṇa-salvation; vilambitāni-that which entails.

O mother earth, the Supreme Personality of Godhead, Hari, incarnated Himself as Lord Śrī Kṛṣṇa just to unload your heavy burden. All His activities here are transcendental, and they cement the path of liberation. You are now bereft of His presence. You are probably now thinking of those activities and feeling sorry in their absence.

The activities of the Lord include liberation, but they are more relishable than the pleasure derived from nirvāṇa, or liberation. According to Śrīla Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura, the word used here is nirvāṇa-vilambitāni, that which minimizes the value of liberation. To attain nirvāṇa, liberation, one has to undergo a severe type of tapasya, austerity, but the Lord is so merciful that He incarnates to diminish the burden of the earth. Simply by remembering such activities, one can defy the pleasure derived from nirvāṇa and reach the transcendental abode of the Lord to associate with Him, eternally engaged in His blissful loving service.

TEXT 24

idaṁ mamācakṣva tavādhi-mūlaṁ

vasundhare yena vikarśitāsi

kālena vā te balināṁ balīyasā

surārcitaṁ kiṁ hṛtam amba saubhagam

SYNONYMS

idam-this; mama-unto me; ācakṣva-kindly inform; tava-your; ādhimūlam-the root cause of your tribulations; vasundhare-O reservoir of all riches; yena-by which; vikarśitā asi-reduced to much weakness; kālena-by the influence of time; vā-or; te-your; balinām-very powerful; balīyasā-more powerful; sura-arcitam-adored by the demigods; kim-whether; hṛtam-taken away; amba-mother; saubhagam-fortune.

Mother, you are the reservoir of all riches. Please inform me of the root cause of your tribulations by which you have been reduced to such a weak state. I think that the powerful influence of time, which conquers the most powerful, might have forcibly taken away all your fortune, which was adored even by the demigods.

By the grace of the Lord, each and every planet is created fully equipped. So not only is this earth fully equipped with all the riches for the maintenance of its inhabitants, but also when the Lord descends on the earth the whole earth becomes so enriched with all kinds of opulences that even the denizens of heaven worship it with all affection. But by the will of the Lord, the whole earth can at once be changed. He can do and undo a thing by His sweet will. Therefore no one should consider himself to be self-sufficient or independent of the Lord.

TEXT 25

dharaṇy uvāca

bhavān hi veda tat sarvaṁ

yan māṁ dharmānupṛcchasi

caturbhir vartase yena

pādair loka-sukhāvahaiḥ

SYNONYMS

dharaṇī uvāca-mother earth replied; bhavān-your good self; hi-certainly; veda-know; tat sarvam-all that you have inquired from me; yat-that; mām-from me; dharma-O personality of religious principles; anupṛcchasi-you have inquired one after another; caturbhiḥ-by four; vartase-you exist; yena-by which; pādaiḥ-by the legs; loka-in each and every planet; sukha-āvahaiḥ-increasing the happiness.

The earthly deity [in the form of a cow] thus replied to the personality of religious principles [in the form of a bull]: O Dharma, whatever you have inquired from me shall be known to you. I shall try to reply to all those questions. Once you too were maintained by your four legs, and you increased happiness all over the universe by the mercy of the Lord.

The principles of religion are laid down by the Lord Himself, and the executor of such laws is Dharmarāja, or Yamarāja. Such principles work fully in the age of Satya-yuga; in the Tretā-yuga they are reduced by a fraction of one fourth; in the Dvāpara-yuga they are reduced to one half, and in the Kali-yuga they are reduced to one fourth, gradually diminishing to the zero point, and then devastation takes place. Happiness in the world depends proportionately on the maintenance of the religious principles, individually or collectively. The best part of valor is to maintain the principles despite all kinds of odds. Thus one can be happy during the span of life and ultimately return to Godhead.

TEXTS 26-30

satyaṁ śaucaṁ dayā kṣāntis

tyāgaḥ santoṣa ārjavam

śamo damas tapaḥ sāmyaṁ

titikṣoparatiḥ śrutam

jñānaṁ viraktir aiśvaryaṁ

śauryaṁ tejo balaṁ smṛtiḥ

svātantryaṁ kauśalaṁ kāntir

dhairyaṁ mārdavam eva ca

prāgalbhyaṁ praśrayaḥ śīlaṁ

saha ojo balaṁ bhagaḥ

gāmbhīryaṁ sthairyam āstikyaṁ

kīrtir māno 'nahaṅkṛtiḥ

ete cānye ca bhagavan

nityā yatra mahā-guṇāḥ

prārthyā mahattvam icchadbhir

na viyanti sma karhicit

tenāhaṁ guṇa-pātreṇa

śrī-nivāsena sāmpratam

śocāmi rahitaṁ lokaṁ

pāpmanā kalinekṣitam

SYNONYMS

satyam-truthfulness; śaucam-cleanliness; dayā-intolerance of others' unhappiness; kṣāntiḥ-self-control even if there is cause of anger; tyāgaḥ-magnanimity; santoṣaḥ-self-satisfaction; ārjavam-straightforwardness; śamaḥ-fixing of the mind; damaḥ-control of the sense organs; tapaḥ-trueness to one's responsibility; sāmyam-indiscrimination between friend and foe; titikṣā-tolerance of the offenses of others; uparatiḥ-indifference to loss and gain; śrutam-following scriptural injunctions; jñānam-knowledge (self-realization); viraktiḥ-detachment from sense enjoyment; aiśvaryam-leadership; śauryam-chivalry; tejaḥ-influence; balam-to render possible that which is impossible; smṛtiḥ-to find one's proper duty; svātantryam-not to depend on others; kauśalam-dexterity in all activities; kāntiḥ-beauty; dhairyam-freedom from disturbance; mārdavam-kindheartedness; eva-thus; ca-also; prāgalbhyam-ingenuity; praśrayaḥ-gentility; śīlam-mannerliness; sahaḥ-determination; ojaḥ-perfect knowledge; balam-proper execution; bhagaḥ-object of enjoyment; gāmbhīryam-joyfulness; sthairyam-immovability; āstikyam-faithfulness; kīrtiḥ-fame; mānaḥ-worthy of being worshiped; anahaṅkṛtiḥ-pridelessness; ete-all these; ca anye-also many others; ca-and; bhagavan-the Personality of Godhead; nityāḥ-everlasting; yatra-where; mahā-guṇāḥ-great qualities; prārthyāḥ-worthy to possess; mahattvam-greatness; icchadbhiḥ-those who desire so; na-never; viyanti-deteriorates; sma-ever; karhicit-at any time; tena-by Him; aham-myself; guṇa-pātreṇa-the reservoir of all qualities; śrī-the goddess of fortune; nivāsena-by the resting place; sāmpratam-very recently; śocāmi-I am thinking of; rahitam-bereft of; lokam-planets; pāpmanā-by the store of all sins; kalinā-by Kali; īkṣitam-is seen.

In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.

Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.

The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.

The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.

The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahmajyoti, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.

As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the mahat-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.

The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.

TEXT 31

ātmānaṁ cānuśocāmi

bhavantaṁ cāmarottamam

devān pitṝn ṛṣīn sādhūn

sarvān varṇāṁs tathāśramān

SYNONYMS

ātmānam-myself; ca-also; anuśocāmi-lamenting; bhavantam-yourself; ca-as well as; amara-uttamam-the best amongst the demigods; devān-about the demigods; pitṝn-about the denizens of the Pitṛloka planet; ṛṣīn-about the sages; sādhūn-about the devotees; sarvān-all of them; varṇān-sections; tathā-as also; āśramān-orders of human society.

I am thinking about myself and also, O best amongst the demigods, about you, as well as about all the demigods, sages, denizens of Pitṛloka, devotees of the Lord and all men obedient to the system of varṇa and āśrama in human society.

To effect the perfection of human life there is cooperation between men and demigods, sages, denizens of the Pitṛloka, devotees of the Lord and the scientific system of varṇa and āśrama orders of life. The distinction between human life and animal life therefore begins with the scientific system of varṇa and āśrama, guided by the experience of the sages in relation with the demigods, gradually rising to the summit of reestablishing our eternal relation with the Supreme Absolute Truth, the Personality of Godhead, Lord Śrī Kṛṣṇa. When God-made varṇāśrama-dharma, which is strictly meant for developing animal consciousness into human consciousness and human consciousness into godly consciousness, is broken by advancement of foolishness, the whole system of peaceful and progressive life is at once disturbed. In the age of Kali, the first attack of the venomous snake strikes against the God-made varṇāśrama-dharma, and thus a person properly qualified as a brāhmaṇa is called a śūdra, and a śūdra by qualification is passing as a brāhmaṇa, all on a false birthright claim. To become a brāhmaṇa by a birthright claim is not at all bona fide, although it may be a fulfillment of one of the conditions. But the real qualification of a brāhmaṇa is to control the mind and the senses, and to cultivate tolerance, simplicity, cleanliness, knowledge, truthfulness, devotion and faith in the Vedic wisdom. In the present age, consideration of the necessary qualification is being neglected, and the false birthright claim is being supported even by a popular, sophisticated poet, the author of Rāma-carita-mānasa.

This is all due to the influence of the age of Kali. Thus mother earth, represented as a cow, was lamenting the regrettable condition.

TEXTS 32-33

brahmādayo bahu-tithaṁ yad-apāṅga-mokṣa-

kāmās tapaḥ samacaran bhagavat-prapannāḥ

sā śrīḥ sva-vāsam aravinda-vanaṁ vihāya

yat-pāda-saubhagam alaṁ bhajate 'nuraktā

tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ

śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī

trīn atyaroca upalabhya tato vibhūtiṁ

lokān sa māṁ vyasṛjad utsmayatīṁ tad-ante

SYNONYMS

brahma-ādayaḥ-demigods such as Brahmā; bahu-titham-for many days; yat-of Lakṣmī, the goddess of fortune; apāṅga-mokṣa-glance of grace; kāmāḥ-being desirous of; tapaḥ-penances; samacaran-executing; bhagavat-unto the Personality of Godhead; prapannāḥ-surrendered; sā-she (the goddess of fortune); śrīḥ-Lakṣmījī; sva-vāsam-her own abode; aravinda-vanam-the forest of lotus flowers; vihāya-leaving aside; yat-whose; pāda-feet; saubhagam-all-blissful; alam-without hesitation; bhajate-worships; anuraktā-being attached; tasya-His; aham-myself; abja-lotus flower; kuliśa-thunderbolt; aṅkuśa-rod for driving elephants; ketu-flag; ketaiḥ-impressions; śrīmat-the owner of all opulence; padaiḥ-by the soles of the feet; bhagavataḥ-of the Personality of Godhead; samalaṅkṛta-aṅgī-one whose body is so decorated; trīn-three; ati-superseding; aroce-beautifully decorated; upalabhya-having obtained; tataḥ-thereafter; vibhūtim-specific powers; lokān-planetary systems; saḥ-He; mām-me; vyasṛjat-gave up; utsmayatīm-while feeling proud; tat-ante-at the end.

Lakṣmījī, the goddess of fortune, whose glance of grace was sought by demigods like Brahmā and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord. I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me.

The beauty and opulence of the world can be enhanced by the grace of the Lord and not by any manmade planning. When the Lord Śrī Kṛṣṇa was present on this earth, the impressions of the special signs of His lotus feet were stamped on the dust, and as a result of this specific grace, the whole earth was made as perfect as possible. In other words, the rivers, the seas, the forests, the hills and the mines, which are the supplying agents for the necessities of men and animals, were fully discharging their respective duties. Therefore the riches of the world surpassed all the riches of all other planets in the three planetary systems of the universe. One should, therefore, ask that the grace of the Lord always be present on earth so that we may be favored with His causeless mercy and be happy, having all necessities of life. One may ask how we can detain the Supreme Lord on this earth after His mission is fulfilled and He has left this earth for His own abode. The answer is that there is no need to detain the Lord. The Lord, being omnipresent, can be present with us if we want Him at all. By His omnipresence, He can always be with us if we are attached to His devotional service by hearing, chanting, remembering, etc.

There is nothing in the world with which the Lord is disconnected. The only thing we must learn is to excavate the source of connection and thus be linked with Him by offenseless service. We can be connected with Him by the transcendental sound representation of the Lord. The holy name of the Lord and the Lord Himself are identical, and one who chants the holy name of the Lord in an offenseless manner can at once realize that the Lord is present before him. Even by the vibration of radio sound, we can partially realize sound relativity, and by resounding the sound of transcendence we can verily feel the presence of the Lord. In this age, when everything is polluted by the contamination of Kali, it is instructed in the scriptures and preached by Lord Śrī Caitanya Mahāprabhu that by chanting the holy name of the Lord, we can at once be free from contamination and gradually rise to the status of transcendence and go back to Godhead. The offenseless chanter of the holy name of the Lord is as auspicious as the Lord Himself, and the movement of pure devotees of the Lord all over the world can at once change the troublesome face of the world. Only by the propagation of the chanting of the holy name of the Lord can we be immune from all effects of the age of Kali.

TEXT 34

yo vai mamātibharam āsura-vaṁśa-rājñām

akṣauhiṇī-śatam apānudad ātma-tantraḥ

tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa

sampādayan yaduṣu ramyam abibhrad aṅgam

SYNONYMS

yaḥ-He who; vai-certainly; mama-mine; ati-bharam-too burdensome; āsura-vaṁśa-unbelievers; rājñām-of the kings; akṣauhiṇī-one military division; śatam-hundreds of such divisions; apānudat-extirpated; ātma-tantraḥ-self-sufficient; tvām-unto you; duḥstham-put into difficulty; ūna-padam-devoid of strength to stand; ātmani-internal; pauruṣeṇa-by dint of energy; sampādayan-for executing; yaduṣu-in the Yadu dynasty; ramyam-transcendentally beautiful; abibhrat-accepted; aṅgam-body.

O personality of religion, I was greatly overburdened by the undue military phalanxes arranged by atheistic kings, and I was relieved by the grace of the Personality of Godhead. Similarly you were also in a distressed condition, weakened in your standing strength, and thus He also incarnated by His internal energy in the family of the Yadus to relieve you.

The asuras want to enjoy a life of sense gratification, even at the cost of others' happiness. In order to fulfill this ambition, the asuras, especially atheistic kings or state executive heads, try to equip themselves with all kinds of deadly weapons to bring about a war in a peaceful society. They have no ambition other than personal aggrandizement, and thus mother earth feels overburdened by such undue increases of military strength. By increase of the asuric population, those who follow the principles of religion become unhappy, especially the devotees, or devas.

In such a situation, the Personality of Godhead incarnates to vanquish the unwanted asuras and to reestablish the true principles of religion. This was the mission of Lord Śrī Kṛṣṇa, and He fulfilled it.

TEXT 35

kā vā saheta virahaṁ puruṣottamasya

premāvaloka-rucira-smita-valgu-jalpaiḥ

sthairyaṁ samānam aharan madhu-māninīnāṁ

romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ

SYNONYMS

kā-who; vā-either; saheta-can tolerate; viraham-separation; puruṣa-uttamasya-of the Supreme Personality of Godhead; prema-loving; avaloka-glancing; rucira-smita-pleasing smile; valgu-jalpaiḥ-hearty appeals; sthairyam-gravity; sa-mānam-along with passionate wrath; aharat-conquered; madhu-sweethearts; māninīnām-women such as Satyabhāmā; roma-utsavaḥ-hair standing on end out of pleasure; mama-mine; yat-whose; aṅghri-feet; viṭaṅkitāyāḥ-imprinted with.

Who, therefore, can tolerate the pangs of separation from that Supreme Personality of Godhead? He could conquer the gravity and passionate wrath of His sweethearts like Satyabhāmā by His sweet smile of love, pleasing glance and hearty appeals. When He traversed my [earth's] surface, I would be immersed in the dust of His lotus feet and thus would be sumptuously covered with grass which appeared like hairs standing on me out of pleasure.

There were chances of separation between the Lord and His thousands of queens because of the Lord's being absent from home, but as far as His connection with earth was concerned, the Lord would traverse the earth with His lotus feet, and therefore there was no chance of separation. When the Lord left the surface of the earth to return to His spiritual abode, the earth's feelings of separation were therefore more acute.

TEXT 36

tayor evaṁ kathayatoḥ

pṛthivī-dharmayos tadā

parīkṣin nāma rājarṣiḥ

prāptaḥ prācīṁ sarasvatīm

SYNONYMS

tayoḥ-between them; evam-thus; kathayatoḥ-engaged in conversation; pṛthivī-earth; dharmayoḥ-and the personality of religion; tadā-at that time; parīkṣit-King Parīkṣit; nāma-of the name; rāja-ṛṣiḥ-a saint amongst kings; prāptaḥ-arrived; prācīm-flowing towards the east; sarasvatīm-River Sarasvatī.

While the earth and the personality of religion were thus engaged in conversation, the saintly King Parīkṣit reached the shore of the Sarasvatī River, which flowed towards the east.

Thus end the Bhaktivedanta purports of the First Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "How Parīkṣit Received the Age of Kali."

Chapter Seventeen

Punishment and Reward of Kali

TEXT 1

sūta uvāca

tatra go-mithunaṁ rājā

hanyamānam anāthavat

daṇḍa-hastaṁ ca vṛṣalaṁ

dadṛśe nṛpa-lāñchanam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; tatra-thereupon; go-mithunam-a cow and a bull; rājā-the King; hanyamānam-being beaten; anātha-vat-appearing to be bereft of their owner; daṇḍa-hastam-with a club in hand; ca-also; vṛṣalam-lower-caste śūdra; dadṛśe-observed; nṛpa-a king; lāñchanam-dressed like.

Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.

The principal sign of the age of Kali is that lower caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade. In the age of Kali, the degraded vaiśyas, the mercantile men, are engaged in supplying cows to slaughterhouses. The kṣatriyas are meant to protect the citizens of the state, whereas the vaiśyas are meant to protect the cows and bulls and utilize them to produce grains and milk. The cow is meant to deliver milk, and the bull is meant to produce grains. But in the age of Kali, the śūdra class of men are in the posts of administrators, and the cows and bulls, or the mothers and the fathers, unprotected by the vaiśyas, are subjected to the slaughterhouses organized by the śūdra administrators.

TEXT 2

vṛṣaṁ mṛṇāla-dhavalaṁ

mehantam iva bibhyatam

vepamānaṁ padaikena

sīdantaṁ śūdra-tāḍitam

SYNONYMS

vṛṣam-the bull; mṛṇāla-dhavalam-as white as a white lotus; mehantam-urinating; iva-as if; bibhyatam-being too afraid; vepamānam-trembling; padā ekena-standing on only one leg; sīdantam-terrified; śūdra-tāḍitam-being beaten by a śūdra.

The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.

The next symptom of the age of Kali is that principles of religion, which are all spotlessly white, like the white lotus flower, will be attacked by the uncultured śūdra population of the age. They may be descendants of brāhmaṇa or kṣatriya forefathers, but in the age of Kali, for want of sufficient education and culture of Vedic wisdom, such a śūdra-like population will defy the principles of religion, and persons who are religiously endowed will be terrified by such men. They will declare themselves as adherents of no religious principles, and many "isms" and cults will spring up in Kali-yuga only to kill the spotless bull of religion. The state will be declared to be secular, or without any particular principle of religion, and as a result there will be total indifference to the principles of religion. The citizens will be free to act as they like, without respect for sādhu, śāstra and guru. The bull standing on one leg indicates that the principles of religion are gradually diminishing. Even the fragmental existence of religious principles will be embarrassed by so many obstacles as if in the trembling condition of falling down at any time.

TEXT 3

gāṁ ca dharma-dughāṁ dīnāṁ

bhṛśaṁ śūdra-padāhatām

vivatsām āśru-vadanāṁ

kṣāmāṁ yavasam icchatīm

SYNONYMS

gām-the cow; ca-also; dharma-dughām-beneficial because one can draw religion from her; dīnām-now rendered poor; bhṛśam-distressed; śūdra-the lower caste; pada-āhatām-beaten on the legs; vivatsām-without any calf; āśru-vadanām-with tears in her eyes; kṣāmām-very weak; yavasam-grass; icchatīm-as if desiring to have some grass to eat.

Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.

The next symptom of the age of Kali is the distressed condition of the cow. Milking the cow means drawing the principles of religion in a liquid form. The great ṛṣis and munis would live only on milk. Śrīla Śukadeva Gosvāmī would go to a householder while he was milking a cow, and he would simply take a little quantity of it for subsistence. Even fifty years ago, no one would deprive a sādhu of a quart or two of milk, and every householder would give milk like water. For a Sanātanist (a follower of Vedic principles) it is the duty of every householder to have cows and bulls as household paraphernalia, not only for drinking milk, but also for deriving religious principles. The Sanātanist worships cows on religious principles and respects brāhmaṇas. The cow's milk is required for the sacrificial fire, and by performing sacrifices the householder can be happy. The cow's calf not only is beautiful to look at, but also gives satisfaction to the cow, and so she delivers as much milk as possible. But in the Kali-yuga, the calves are separated from the cows as early as possible for purposes which may not be mentioned in these pages of Śrīmad-Bhāgavatam. The cow stands with tears in her eyes, the śūdra milkman draws milk from the cow artificially, and when there is no milk the cow is sent to be slaughtered. These greatly sinful acts are responsible for all the troubles in present society. People do not know what they are doing in the name of economic development. The influence of Kali will keep them in the darkness of ignorance. Despite all endeavors for peace and prosperity, they must try to see the cows and the bulls happy in all respects. Foolish people do not know how one earns happiness by making the cows and bulls happy, but it is a fact by the law of nature. Let us take it from the authority of Śrīmad-Bhāgavatam and adopt the principles for the total happiness of humanity.

TEXT 4

papraccha ratham ārūḍhaḥ

kārtasvara-paricchadam

megha-gambhīrayā vācā

samāropita-kārmukaḥ

SYNONYMS

papraccha-inquired; ratham-chariot; ārūḍhaḥ-seated on; kārtasvara-gold; paricchadam-embossed with; megha-cloud; gambhīrayā-exonerating; vācā-sound; samāropita-well equipped; kārmukaḥ-arrows and bow.

Mahārāja Parīkṣit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the śūdra] with a deep voice sounding like thunder.

An administrative head or king like Mahārāja Parīkṣit, with full majestic authority, well equipped with weapons to chastise miscreants, can challenge the agents of the age of Kali. Then only will it be possible to counteract the degraded age. And in the absence of such strong executive heads, there is always disruption of tranquillity. The elected show bottle executive head, as representative of a degraded public, cannot be equal with a strong king like Mahārāja Parīkṣit. The dress or style of royal order does not count. It is one's actions which are counted.

TEXT 5

kas tvaṁ mac-charaṇe loke

balād dhaṁsy abalān balī

nara-devo 'si veṣeṇa

naṭavat karmaṇādvijaḥ

SYNONYMS

kaḥ-who are; tvam-you; mat-my; śaraṇe-under protection; loke-in this world; balāt-by force; haṁsi-killing; abalān-those who are helpless; balī-although full of strength; nara-devaḥ-man-god; asi-appear to be; veṣeṇa-by your dress; naṭa-vat-like a theatrical player; karmaṇā-by deeds; advi-jaḥ-a man not twice-born by culture.

Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born kṣatriyas.

The brāhmaṇas, kṣatriyas and vaiśyas are called twice-born because for these higher classes of men there is one birth by parental conjugation and there is another birth of cultural rejuvenation by spiritual initiation from the bona fide ācārya, or spiritual master. So a kṣatriya is also twice-born like a brāhmaṇa, and his duty is to give protection to the helpless. The kṣatriya king is considered to be the representative of God to give protection to the helpless and chastise the miscreants. Whenever there are anomalies in this routine work by the administrators, there is an incarnation of the Lord to reestablish the principles of a godly kingdom. In the age of Kali, the poor helpless animals, especially the cows, which are meant to receive all sorts of protection from the administrative heads, are killed without restriction. Thus the administrative heads under whose noses such things happen are representatives of God in name only. Such powerful administrators are rulers of the poor citizens by dress or office, but factually they are worthless, lower-class men without the cultural assets of the twice-born. No one can expect justice or equality of treatment from once-born (spiritually uncultured) lower-class men. Therefore in the age of Kali everyone is unhappy due to the maladministration of the state. The modern human society is not twice-born by spiritual culture. Therefore the people's government, by the people who are not twice-born, must be a government of Kali in which everyone is unhappy.

TEXT 6

yas tvaṁ kṛṣṇe gate dūraṁ

saha-gāṇḍīva-dhanvanā

śocyo 'sy aśocyān rahasi

praharan vadham arhasi

SYNONYMS

yaḥ-on account of; tvam-you rogue; kṛṣṇe-Lord Kṛṣṇa; gate-having gone away; dūram-out of sight; saha-along with; gāṇḍīva-the bow named Gāṇḍīva; dhanvanā-the carrier, Arjuna; śocyaḥ-culprit; asi-you are considered; aśocyān-innocent; rahasi-in a secluded place; praharan-beating; vadham-to be killed; arhasi-deserve.

You rogue, do you dare beat an innocent cow because Lord Kṛṣṇa and Arjuna, the carrier of the Gāṇḍīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed.

In a civilization where God is conspicuously banished, and there is no devotee-warrior like Arjuna, the associates of the age of Kali take advantage of this lawless kingdom and arrange to kill innocent animals like the cow in secluded slaughterhouses. Such murderers of animals stand to be condemned to death by the order of a pious king like Mahārāja Parīkṣit. For a pious king, the culprit who kills an animal in a secluded place is punishable by the death penalty, exactly like a murderer who kills an innocent child in a secluded place.

TEXT 7

tvaṁ vā mṛṇāla-dhavalaḥ

pādair nyūnaḥ padā caran

vṛṣa-rūpeṇa kiṁ kaścid

devo naḥ parikhedayan

SYNONYMS

tvam-you; vā-either; mṛṇāla-dhavalaḥ-as white as a lotus; pādaiḥ-of three legs; nyūnaḥ-being deprived; padā-on one leg; caran-moving; vṛṣa-bull; rūpeṇa-in the form of; kim-whether; kaścit-someone; devaḥ-demigod; naḥ-us; parikhedayan-causing grief.

Then he [Mahārāja Parīkṣit] asked the bull: Oh, who are you? Are you a bull as white as a white lotus, or are you a demigod? You have lost three of your legs and are moving on only one. Are you some demigod causing us grief in the form of a bull?

At least up to the time of Mahārāja Parīkṣit, no one could imagine the wretched conditions of the cow and the bull. Mahārāja Parīkṣit, therefore, was astonished to see such a horrible scene. He inquired whether the bull was not a demigod assuming such a wretched condition to indicate the future of the cow and the bull.

TEXT 8

na jātu kauravendrāṇāṁ

dordaṇḍa-parirambhite

bhū-tale 'nupatanty asmin

vinā te prāṇināṁ śucaḥ

SYNONYMS

na-not; jātu-at any time; kaurava-indrāṇām-of the kings in the Kuru dynasty; dordaṇḍa-strength of arms; parirambhite-protected by; bhū-tale-on the surface of the earth; anupatanti-grieving; asmin-up till now; vinā-save and except; te-you; prāṇinām-of the living being; śucaḥ-tears in the eyes.

Now for the first time in a kingdom well protected by the arms of the kings of the Kuru dynasty, I see you grieving with tears in your eyes. Up till now no one on earth has ever shed tears because of royal negligence.

The protection of the lives of both the human beings and the animals is the first and foremost duty of a government. A government must not discriminate in such principles. It is simply horrible for a pure-hearted soul to see organized animal killing by the state in this age of Kali. Mahārāja Parīkṣit was lamenting for the tears in the eyes of the bull, and he was astonished to see such an unprecedented thing in his good kingdom. Men and animals were equally protected as far as life was concerned. That is the way in God's kingdom.

TEXT 9

mā saurabheyātra śuco

vyetu te vṛṣalād bhayam

mā rodīr amba bhadraṁ te

khalānāṁ mayi śāstari

SYNONYMS

mā-do not; saurabheya-O son of surabhi; atra-in my kingdom; śucaḥ-lamentation; vyetu-let there be; te-your; vṛṣalāt-by the śūdra; bhayam-cause of fear; mā-do not; rodīḥ-cry; amba-mother cow; bhadram-all good; te-unto you; khalānām-of the envious; mayi-while I am living; śāstari-the ruler or subduer.

O son of surabhi, you need lament no longer now. There is no need to fear this low-class śūdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you.

Protection of bulls and cows and all other animals can be possible only when there is a state ruled by an executive head like Mahārāja Parīkṣit. Mahārāja Parīkṣit addresses the cow as mother, for he is a cultured, twice-born, kṣatriya king. Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Śrī Kṛṣṇa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. In the material world the human society gives all protection to the human being, but there is no law to protect the descendants of surabhi, who can give all protection to men by supplying the miracle food, milk. But Mahārāja Parīkṣit and the Pāṇḍavas were fully conscious of the importance of the cow and bull, and they were prepared to punish the cow-killer with all chastisement, including death. There has sometimes been agitation for the protection of the cow, but for want of pious executive heads and suitable laws, the cow and the bull are not given protection. The human society should recognize the importance of the cow and the bull and thus give all protection to these important animals, following in the footsteps of Mahārāja Parīkṣit. For protecting the cows and brahminical culture, the Lord, who is very kind to the cow and the brāhmaṇas (go-brāhmaṇa-hitāya), will be pleased with us and will bestow upon us real peace.

TEXTS 10-11

yasya rāṣṭre prajāḥ sarvās

trasyante sādhvy asādhubhiḥ

tasya mattasya naśyanti

kīrtir āyur bhago gatiḥ

eṣa rājñāṁ paro dharmo

hy ārtānām ārti-nigrahaḥ

ata enaṁ vadhiṣyāmi

bhūta-druham asattamam

SYNONYMS

yasya-one whose; rāṣṭre-in the state; prajāḥ-living beings; sarvāḥ-one and all; trasyante-are terrified; sādhvi-O chaste one; asādhubhiḥ-by the miscreants; tasya-his; mattasya-of the illusioned; naśyanti-vanishes; kīrtiḥ-fame; āyuḥ-duration of life; bhagaḥ-fortune; gatiḥ-good rebirth; eṣaḥ-these are; rājñām-of the kings; paraḥ-superior; dharmaḥ-occupation; hi-certainly; ārtānām-of the sufferers; ārti-sufferings; nigrahaḥ-subduing; ataḥ-therefore; enam-this man; vadhiṣyāmi-I shall kill; bhūta-druham-revolter against other living beings; asat-tamam-the most wretched.

O chaste one, the king's good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.

When there is some disturbance caused by wild animals in a village or town, the police or others take action to kill them. Similarly, it is the duty of the government to kill at once all bad social elements such as thieves, dacoits and murderers. The same punishment is also due to animal-killers because the animals of the state are also the prajā. Prajā means one who has taken birth in the state, and this includes both men and animals. Any living being who takes birth in a state has the primary right to live under the protection of the king. The jungle animals are also subject to the king, and they also have a right to live. So what to speak of domestic animals like the cows and bulls.

Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one's sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.

The illusioned king or executive head, even though sometimes advertised as a great philosopher and learned scholar, will allow slaughterhouses in the state without knowing that torturing poor animals clears the way to hell for such foolish kings or executive heads. The executive head must always be alert to the safety of the prajās, both man and animal, and inquire whether a particular living being is harassed at any place by another living being. The harassing living being must at once be caught and put to death, as shown by Mahārāja Parīkṣit.

The people's government, or government by the people, should not allow killing of innocent animals by the sweet will of foolish government men. They must know the codes of God, as mentioned in the revealed scriptures. Mahārāja Parīkṣit quotes here that according to the codes of God the irresponsible king or state executive jeopardizes his good name, duration of life, power and strength and ultimately his progressive march towards a better life and salvation after death. Such foolish men do not even believe in the existence of a next life.

While commenting on this particular verse, we have in our presence the statement of a great modern politician who has recently died and left his will, which discloses his poor fund of knowledge of the codes of God mentioned by Mahārāja Parīkṣit. The politician was so ignorant of the codes of God that he writes: "I do not believe in any such ceremonies, and to submit to them, even as a matter of form, would be hypocrisy and an attempt to delude ourselves and others... I have no religious sentiment in the matter."

Contrasting these statements of a great politician in the modern age with those of Mahārāja Parīkṣit, we find a vast difference. Mahārāja Parīkṣit was pious according to the scriptural codes, whereas the modern politician goes by his personal belief and sentiments. Any great man of the material world is, after all, a conditioned soul. He is bound by his hands and feet by the ropes of material nature, and still the foolish conditioned soul thinks of himself as free to act by his whimsical sentiments. The conclusion is that people in the time of Mahārāja Parīkṣit were happy, and the animals were given proper protection because the executive head was not whimsical or ignorant of God's law. Foolish, faithless creatures try to avoid the existence of the Lord and proclaim themselves secular at the cost of valuable human life. The human life is especially meant for knowing the science of God, but foolish creatures, especially in this age of Kali, instead of knowing God scientifically, make propaganda against religious belief as well as the existence of God, even though they are always bound by the laws of God by the symptoms of birth, death, old age and disease.

TEXT 12

ko 'vṛścat tava pādāṁs trīn

saurabheya catuṣ-pada

mā bhūvaṁs tvādṛśā rāṣṭre

rājñāṁ kṛṣṇānuvartinām

SYNONYMS

kaḥ-who is he; avṛścat-cut off; tava-your; pādān-legs; trīn-three; saurabheya-O son of Surabhi; catuḥ-pada-you are four-legged; mā-never to be; bhūvan-it so happened; tvādṛśāḥ-as yourself; rāṣṭre-in the state; rājñām-of the kings; kṛṣṇa-anuvartinām-those who follow the codes of Kṛṣṇa, the Supreme Personality of Godhead.

He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.

The kings or the executive heads of all states must know the codes of Lord Kṛṣṇa (generally Bhagavad-gītā and Śrīmad-Bhāgavatam) and must act accordingly in order to fulfill the mission of human life, which is to make an end to all miseries of material conditions. One who knows the codes of Lord Kṛṣṇa can achieve this end without any difficulty. In the Bhagavad-gītā, in a synopsis, we can understand the codes of Godhead, and in the Śrīmad-Bhāgavatam the same codes are explained further.

In a state where the codes of Kṛṣṇa are followed, no one is unhappy. Where such codes are not followed, the first sign is that three legs of the representative of religion are cut off, and thereby all miseries follow. When Kṛṣṇa was personally present, the codes of Kṛṣṇa were being followed without question, but in His absence such codes are presented in the pages of Śrīmad-Bhāgavatam for the guidance of the blind persons who happen to be at the helm of all affairs.

TEXT 13

ākhyāhi vṛṣa bhadraṁ vaḥ

sādhūnām akṛtāgasām

ātma-vairūpya-kartāraṁ

pārthānāṁ kīrti-dūṣaṇam

SYNONYMS

ākhyāhi-just let me know; vṛṣa-O bull; bhadram-good; vaḥ-for you; sādhūnām-of the honest; akṛta-āgasām-of those who are offenseless; ātma-vairūpya-deformation of the self; kartāram-the doer; pārthānām-of the sons of Pṛthā; kīrti-dūṣaṇam-blackmailing the reputation.

O bull, you are offenseless and thoroughly honest; therefore I wish all good to you. Please tell me of the perpetrator of these mutilations, which blackmail the reputation of the sons of Pṛthā.

The reputation of the reign of Mahārāja Rāmacandra and that of the kings who followed in the footsteps of Mahārāja Rāmacandra, like the Pāṇḍavas and their descendants, are never to be forgotten because in their kingdom offenseless and honest living beings were never in trouble. The bull and the cow are the symbols of the most offenseless living beings because even the stool and urine of these animals are utilized to benefit human society. The descendants of the sons of Pṛthā, like Mahārāja Parīkṣit, were afraid of losing their reputations, but in the modern days the leaders are not even afraid of killing such offenseless animals. Herein lies the difference between the reign of those pious kings and the modern states ruled by irresponsible executive heads without knowledge of the codes of God.

TEXT 14

jane 'nāgasy aghaṁ yuñjan

sarvato 'sya ca mad-bhayam

sādhūnāṁ bhadram eva syād

asādhu-damane kṛte

SYNONYMS

jane-to the living beings; anāgasi-those who are offenseless; agham-sufferings; yuñjan-by applying; sarvataḥ-anywhere and everywhere; asya-of such offenders; ca-and; mat-bhayam-fear me; sādhūnām-of the honest persons; bhadram-good fortune; eva-certainly; syāt-will take place; asādhu-dishonest miscreants; damane-curbed; kṛte-being so done.

Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.

Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows. As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state. The devotees of the Lord are by nature peaceful and offenseless, and therefore it is the prime duty of the state to arrange to convert everyone to become a devotee of the Lord. Thus automatically there will be peaceful, offenseless citizens. Then the only duty of the king will be to curb the dishonest miscreants. That will bring about peace and harmony all over human society.

TEXT 15

anāgaḥsv iha bhūteṣu

ya āgas-kṛn niraṅkuśaḥ

āhartāsmi bhujaṁ sākṣād

amartyasyāpi sāṅgadam

SYNONYMS

anāgaḥsu iha-to the offenseless; bhūteṣu-living beings; yaḥ-the person; āgaḥ-kṛt-commits offense; niraṅkuśaḥ-upstart; āhartā asmi-I shall bring forth; bhujam-arms; sākṣāt-directly; amartyasya api-even one who is a demigod; sa-aṅgadam-with decorations and armor.

An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations.

The denizens of the heavenly kingdom are called amara, or deathless, due to their possessing a long span of life, far greater than that of the human beings. For a human being, who has only a maximum one-hundred-year duration of life, a span of life spreading over millions of years is certainly considered to be deathless. For example, from the Bhagavad-gītā we learn that on the Brahmaloka planet the duration of one day is calculated to be 4,300,000 x 1,000 solar years. Similarly, in other heavenly planets one day is calculated to be six months of this planet, and the inhabitants get a life of ten million of their years. Therefore, in all higher planets, since the span of life is far greater than that of the human being, the denizens are called deathless by imagination, although actually no one within the material universe is deathless.

Mahārāja Parīkṣit challenges even such denizens of heaven if they torture the offenseless. This means that the state executive head must be as strong as Mahārāja Parīkṣit so that he may be determined to punish the strongest offenders. It should be the principle of a state executive head that the offender of the codes of God is always punished.

TEXT 16

rājño hi paramo dharmaḥ

sva-dharma-sthānupālanam

śāsato 'nyān yathā-śāstram

anāpady utpathān iha

SYNONYMS

rājñaḥ-of the king or the executive head; hi-certainly; paramaḥ-supreme; dharmaḥ-occupational duty; sva-dharma-stha-one who is faithful to his prescribed duty; anupālanam-giving protection always; śāsataḥ-while ruling; anyān-others; yathā-according to; śāstram-rulings of scriptures; anāpadi-without danger; utpathān-persons going astray; iha-as a matter of fact.

The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.

In the scriptures there is mention of āpad-dharma, or occupational duty at times of extraordinary happenings. It is said that sometimes the great sage Viśvāmitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state. No one should try to live on flesh in ordinary times simply for the sake of the palate. If anyone does so, the king or the executive head should punish him for gross enjoyment.

There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one's prescribed duties. In the Bhagavad-gītā (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times. The state executive head is to see that such sva-dharma is not changed by the follower, whatever it may be, and he should give all protection to the follower of sva-dharma. The violator is subject to punishment in terms of the śāstra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture.

TEXT 17

dharma uvāca

etad vaḥ pāṇḍaveyānāṁ

yuktam ārtābhayaṁ vacaḥ

yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo

dautyādau bhagavān kṛtaḥ

SYNONYMS

dharmaḥ uvāca-the personality of religion said; etat-all these; vaḥ-by you; pāṇḍaveyānām-of those who are in the Pāṇḍava dynasty; yuktam-just befitting; ārta-the sufferer; abhayam-freedom from all fears; vacaḥ-speeches; yeṣām-those; guṇa-gaṇaiḥ-by the qualifications; kṛṣṇaḥ-even Lord Kṛṣṇa; dautya-ādau-the duty of a messenger, etc.; bhagavān-the Personality of Godhead; kṛtaḥ-performed.

The personality of religion said: These words just spoken by you befit a person of the Pāṇḍava dynasty. Captivated by the devotional qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the Personality of Godhead, performed duties as a messenger.

The assurances and challenges made by Mahārāja Parīkṣit are never exaggerations of his real power. The Mahārāja said that even the denizens of heaven could not escape his stringent government if they were violators of religious principles. He was not falsely proud, for a devotee of the Lord is equally as powerful as the Lord or sometimes more powerful by His grace, and any promise made by a devotee, though it may be ordinarily very difficult to fulfill, is properly executed by the grace of the Lord. The Pāṇḍavas, by their unalloyed devotional service and full surrender unto the Lord, made it possible for the Lord to become a chariot driver or sometimes their letter messenger. Such duties executed by the Lord for His devotee are always very pleasing to the Lord because the Lord wants to render service to His unalloyed devotee, whose life has no other engagement than to serve the Lord with full love and devotion. Mahārāja Parīkṣit, grandson of Arjuna, the celebrated friendly servitor of the Lord, was a pure devotee of the Lord like his grandfather, and therefore the Lord was always with him, even from the time when he was helplessly lying in the womb of his mother and was attacked by the blazing brahmāstra weapon of Aśvatthāmā. A devotee is always under the protection of the Lord, and therefore the assurance of protection by Mahārāja Parīkṣit could never be without meaning. The personality of religion accepted this fact and thus thanked the King for his being true to his exalted position.

TEXT 18

na vayaṁ kleśa-bījāni

yataḥ syuḥ puruṣarṣabha

puruṣaṁ taṁ vijānīmo

vākya-bheda-vimohitāḥ

SYNONYMS

na-not; vayam-we; kleśa-bījāni-the root cause of sufferings; yataḥ-wherefrom; syuḥ-it so happens; puruṣa-ṛṣabha-O greatest of all human beings; puruṣam-the person; tam-that; vijānīmaḥ-know; vākya-bheda-difference of opinion; vimohitāḥ-bewildered by.

O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaṇāda, the author of Vaiśeṣika philosophy; Gautama, the author of logic; Patañjali, the author of mystic yoga; Kapila, the author of Sāṅkhya philosophy; Jaimini, the author of Karma-mīmāṁsā; and Vyāsadeva, the author of Vedānta-darśana.

Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Purāṇa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater.

Mahārāja Parīkṣit wanted to get a statement of accusation against the direct mischief-monger, but they declined to give it on the abovementioned grounds. Speculative philosophers, however, do not recognize the sanction of the Lord; they try to find out the cause of sufferings in their own way, as will be described in the following verses. According to Śrīla Jīva Gosvāmī, such speculators are themselves bewildered, and thus they cannot know that the ultimate cause of all causes is the Supreme Lord, the Personality of Godhead.

TEXT 19

kecid vikalpa-vasanā

āhur ātmānam ātmanaḥ

daivam anye 'pare karma

svabhāvam apare prabhum

SYNONYMS

kecit-some of them; vikalpa-vasanāḥ-those who deny all kinds of duality; āhuḥ-declare; ātmānam-own self; ātmanaḥ-of the self; daivam-superhuman; anye-others; apare-someone else; karma-activity; svabhāvam-material nature; apare-many other; prabhum-authorities.

Some of the philosophers, who deny all sorts of duality, declare that one's own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause.

As referred to above, philosophers like Jaimini and his followers establish that fruitive activity is the root cause of all distress and happiness, and that even if there is a superior authority, some superhuman powerful God or gods, He or they are also under the influence of fruitive activity because they reward result according to one's action. They say that action is not independent because action is performed by some performer; therefore, the performer himself is the cause of his own happiness or distress. In the Bhagavad-gītā (6.5) also it is confirmed that by one's mind, freed from material affection, one can deliver himself from the sufferings of material pangs. So one should not entangle oneself in matter by the mind's material affections. Thus one's own mind is one's friend or enemy in one's material happiness and distress.

Atheistic, materialistic Sāṅkhyaites conclude that material nature is the cause of all causes. According to them, combinations of material elements are the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs. Gautama and Kaṇāda find that atomic combination is the cause of everything, and impersonalists like Aṣṭāvakra discover that the spiritual effulgence of Brahman is the cause of all causes. But in the Bhagavad-gītā the Lord Himself declares that He is the source of impersonal Brahman, and therefore He, the Personality of Godhead, is the ultimate cause of all causes. It is also confirmed in the Brahma-saṁhitā that Lord Kṛṣṇa is the ultimate cause of all causes.

TEXT 20

apratarkyād anirdeśyād

iti keṣv api niścayaḥ

atrānurūpaṁ rājarṣe

vimṛśa sva-manīṣayā

SYNONYMS

apratarkyāt-beyond the power of reasoning; anirdeśyāt-beyond the power of thinking; iti-thus; keṣu-someone; api-also; niścayaḥ-definitely concluded; atra-herein; anurūpam-which of them is right; rāja-ṛṣe-O sage amongst the kings; vimṛśa-judge yourself; sva-by your own; manīṣayā-power of intelligence.

There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.

The Vaiṣṇavites, the devotees of the Lord, do believe, as above explained, that nothing can take place without the sanction of the Supreme Lord. He is the supreme director, for He confirms in the Bhagavad-gītā (15.15) that He, as all-pervading Paramātmā, stays in everyone's heart and keeps vigilance over all actions and witnesses all activities. The argument of the atheist that one cannot be punished for one's misdeeds unless proved before a qualified justice is refuted herein, for we accept the perpetual witness and constant companion of the living being. A living being may forget all that he might have done in his past or present life, but one must know that in the same tree of the material body, the individual soul and the Supreme Soul as Paramātmā are sitting like two birds. One of them, the living being, is enjoying the fruits of the tree, whereas the Supreme Being is there to witness the activities. Therefore the Paramātmā feature, the Supreme Soul, is actually the witness of all activities of the living being, and only by His direction can the living being remember or forget what he might have done in the past. He is, therefore, both the all-pervading impersonal Brahman and the localized Paramātmā in everyone's heart. He is the knower of all past, present and future, and nothing can be concealed from Him. The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord's reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedāntist. At the same time He is the compiler of the Vedānta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhīṣmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahārāja Parīkṣit, were planned to prove that Mahārāja Parīkṣit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brāhmaṇas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahārāja Parīkṣit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind.

TEXT 21

sūta uvāca

evaṁ dharme pravadati

sa samrāḍ dvija-sattamāḥ

samāhitena manasā

vikhedaḥ paryacaṣṭa tam

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-so; dharme-the personality of religion; pravadati-thus having spoken; saḥ-he; samrāṭ-the Emperor; dvija-sattamāḥ-O best among the brāhmaṇas; samāhitena-with proper attention; manasā-by the mind; vikhedaḥ-without any mistake; paryacaṣṭa-counterreplied; tam-unto him.

Sūta Gosvāmī said: O best among the brāhmaṇas, the Emperor Parīkṣit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.

The statement of the bull, the personality of religion, was full of philosophy and knowledge, and the King was satisfied, since he could understand that the suffering bull was not an ordinary one. Unless one is perfectly conversant with the law of the Supreme Lord, one cannot speak such things touching philosophical truths. The Emperor, being also on an equal level of sagacity, replied to the point, without doubts or mistakes.

TEXT 22

rājovāca

dharmaṁ bravīṣi dharma-jña

dharmo 'si vṛṣa-rūpa-dhṛk

yad adharma-kṛtaḥ sthānaṁ

sūcakasyāpi tad bhavet

SYNONYMS

rājā uvāca-the King said; dharmam-religion; bravīṣi-as you speak; dharma-jña-O one who knows the codes of religion; dharmaḥ-the personality of religion; asi-you are; vṛṣa-rūpa-dhṛk-in the disguise of a bull; yat-whatever; adharma-kṛtaḥ-one who acts irreligiously; sthānam-place; sūcakasya-of the identifier; api-also; tat-that; bhavet-becomes.

The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.

A devotee's conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God's grace, the devotee tolerates all reverses. Mahārāja Parīkṣit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God's grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion.

TEXT 23

athavā deva-māyāyā

nūnaṁ gatir agocarā

cetaso vacasaś cāpi

bhūtānām iti niścayaḥ

SYNONYMS

athavā-alternatively; deva-the Lord; māyāyāḥ-energies; nūnam-very little; gatiḥ-movement; agocarā-inconceivable; cetasaḥ-either by the mind; vacasaḥ-by words; ca-or; api-also; bhūtānām-of all living beings; iti-thus; niścayaḥ-concluded.

Thus it is concluded that the Lord's energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.

A question may be raised as to why a devotee should refrain from identifying an actor, although he knows definitely that the Lord is the ultimate doer of everything. Knowing the ultimate doer, one should not pose himself as ignorant of the actual performer. To answer this doubt, the reply is that the Lord is also not directly responsible, for everything is done by His deputed māyā-śakti, or material energy. The material energy is always provoking doubts about the supreme authority of the Lord. The personality of religion knew perfectly well that nothing can take place without the sanction of the Supreme Lord, and still he was put into doubts by the deluding energy, and thus he refrained from mentioning the supreme cause. This doubtfulness was due to the contamination of both Kali and the material energy. The whole atmosphere of the age of Kali is magnified by the deluding energy, and the proportion of measurement is inexplicable.

TEXT 24

tapaḥ śaucaṁ dayā satyam

iti pādāḥ kṛte kṛtāḥ

adharmāṁśais trayo bhagnāḥ

smaya-saṅga-madais tava

SYNONYMS

tapaḥ-austerity; śaucam-cleanliness; dayā-mercy; satyam-truthfulness; iti-thus; pādāḥ-legs; kṛte-in the age of Satya; kṛtāḥ-established; adharma-irreligiosity; aṁśaiḥ-by the parts; trayaḥ-three combined; bhagnāḥ-broken; smaya-pride; saṅga-too much association with women; madaiḥ-intoxication; tava-your.

In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.

The deluding energy, or material nature, can act upon the living beings proportionately in terms of the living beings' falling prey to the deluding attraction of māyā. Moths are captivated by the glaring brightness of light, and thus they become prey to the fire. Similarly, the deluding energy is always captivating the conditioned souls to become prey to the fire of delusion, and the Vedic scriptures warn the conditioned souls not to become prey to delusion but to get rid of it. The Vedas warn us to go not to the darkness of ignorance but to the progressive path of light. The Lord Himself also warns that the deluding power of material energy is too powerful to overcome, but one who completely surrenders unto the Lord can easily do so. But to surrender unto the lotus feet of the Lord is also not very easy. Such surrender is possible by persons of austerity, cleanliness, mercy and truthfulness. These four principles of advanced civilization were remarkable features in the age of Satya. In that age, every human being was practically a qualified brāhmaṇa of the highest order, and in the social orders of life they were all paramahaṁsas, or the topmost in the renounced order. By cultural standing, the human beings were not at all subjected to the deluding energy. Such strong men of character were competent enough to get away from the clutches of māyā. But gradually, as the basic principles of brahminical culture, namely austerity, cleanliness, mercy and truthfulness, became curtailed by proportionate development of pride, attachment for women and intoxication, the path of salvation or the path of transcendental bliss retreated far, far away from human society. With the progression of the age of Kali, people are becoming very proud, and attached to women and intoxication. By the influence of the age of Kali, even a pauper is proud of his penny, the women are always dressed in an overly attractive fashion to victimize the minds of men, and the man is addicted to drinking wine, smoking, drinking tea and chewing tobacco, etc. All these habits, or so-called advancement of civilization, are the root causes of all irreligiosities, and therefore it is not possible to check corruption, bribery and nepotism. Man cannot check all these evils simply by statutory acts and police vigilance, but he can cure the disease of the mind by the proper medicine, namely advocating the principles of brahminical culture or the principles of austerity, cleanliness, mercy and truthfulness. Modern civilization and economic development are creating a new situation of poverty and scarcity with the result of blackmailing the consumer's commodities. If the leaders and the rich men of the society spend fifty percent of their accumulated wealth mercifully for the misled mass of people and educate them in God consciousness, the knowledge of Bhāgavatam, certainly the age of Kali will be defeated in its attempt to entrap the conditioned souls. We must always remember that false pride, or too high an estimation of one's own values of life, undue attachment to women or association with them, and intoxication will divert human civilization from the path of peace, however much the people clamor for peace in the world. The preaching of the Bhāgavatam principles will automatically render all men austere, clean both inside and outside, merciful to the suffering, and truthful in daily behavior. That is the way of correcting the flaws of human society, which are very prominently exhibited at the present moment.

TEXT 25

idānīṁ dharma pādas te

satyaṁ nirvartayed yataḥ

taṁ jighṛkṣaty adharmo 'yam

anṛtenaidhitaḥ kaliḥ

SYNONYMS

idānīm-at the present moment; dharma-O personality of religion; pādaḥ-leg; te-of you; satyam-truthfulness; nirvartayet-hobbling along somehow or other; yataḥ-whereby; tam-that; jighṛkṣati-trying to destroy; adharmaḥ-the personality of irreligion; ayam-this; anṛtena-by deceit; edhitaḥ-flourishing; kaliḥ-quarrel personified.

You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.

The principles of religion do not stand on some dogmas or manmade formulas, but they stand on four primary regulative observances, namely austerity, cleanliness, mercy and truthfulness. The mass of people must be taught to practice these principles from childhood. Austerity means to accept voluntarily things which may not be very comfortable for the body but are conducive for spiritual realization, for example, fasting. Fasting twice or four times a month is a sort of austerity which may be voluntarily accepted for spiritual realization only, and not for any other purposes, political or otherwise. Fastings which are meant not for self-realization but for some other purposes are condemned in the Bhagavad-gītā (17.5-6). Similarly, cleanliness is necessary both for the mind and for the body. Simply bodily cleanliness may help to some extent, but cleanliness of the mind is necessary, and it is effected by glorifying the Supreme Lord. No one can cleanse the accumulated mental dust without glorifying the Supreme Lord. A godless civilization cannot cleanse the mind because it has no idea of God, and for this simple reason people under such a civilization cannot have good qualifications, however they may be materially equipped. We have to see things by their resultant action. The resultant action of human civilization in the age of Kali is dissatisfaction, so everyone is anxious to get peace of mind. This peace of mind was complete in the Satya age because of the existence of the above-mentioned attributes of the human beings. Gradually these attributes have diminished in the Tretā-yuga to three fourths, in the Dvāpara to half, and in this age of Kali to one fourth, which is also gradually diminishing on account of prevailing untruthfulness. By pride, either artificial or real, the resultant action of austerity is spoiled; by too much affection for female association, cleanliness is spoiled; by too much addiction to intoxication, mercy is spoiled; and by too much lying propaganda, truthfulness is spoiled. The revival of bhāgavata-dharma can save human civilization from falling prey to evils of all description.

TEXT 26

iyaṁ ca bhūmir bhagavatā

nyāsitoru-bharā satī

śrīmadbhis tat-pada-nyāsaiḥ

sarvataḥ kṛta-kautukā

SYNONYMS

iyam-this; ca-and; bhūmiḥ-surface of the earth; bhagavatā-by the Personality of Godhead; nyāsita-being performed personally as well as by others; uru-great; bharā-burden; satī-being so done; śrīmadbhiḥ-by the all-auspicious; tat-that; pada-nyāsaiḥ-footprints; sarvataḥ-all around; kṛta-done; kautukā-good fortune.

The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints.

TEXT 27

śocaty aśru-kalā sādhvī

durbhagevojjhitā satī

abrahmaṇyā nṛpa-vyājāḥ

śūdrā bhokṣyanti mām iti

SYNONYMS

śocati-lamenting; aśru-kalā-with tears in the eyes; sādhvī-the chaste; durbhagā-as if the most unfortunate; iva-like; ujjhitā-forlorn; satī-being so done; abrahmaṇyāḥ-devoid of brahminical culture; nṛpa-vyājāḥ-posed as the ruler; śūdrāḥ-lower class; bhokṣyanti-would enjoy; mām-me; iti-thus.

Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.

The kṣatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained lower-class men, or men without ambition to protect the sufferers, cannot be placed on the seat of an administrator. Unfortunately, in the age of Kali the lower-class men, without training, occupy the post of a ruler by strength of popular votes, and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. That is the future of the world in the age of Kali, when irreligiosity prevails most prominently. And in the absence of a suitable King to curb irreligious tendencies, educating the people systematically in the teaching of Śrīmad-Bhāgavatam will clear up the hazy atmosphere of corruption, bribery, blackmail, etc.

TEXT 28

iti dharmaṁ mahīṁ caiva

sāntvayitvā mahā-rathaḥ

niśātam ādade khaḍgaṁ

kalaye 'dharma-hetave

SYNONYMS

iti-thus; dharmam-the personality of religion; mahīm-the earth; ca-also; eva-as; sāntvayitvā-after pacifying; mahā-rathaḥ-the general who could fight alone with thousands of enemies; niśātam-sharp; ādade-took up; khaḍgam-sword; kalaye-to kill the personified Kali; adharma-irreligion; hetave-the root cause.

Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.

As described above, the personality of Kali is he who deliberately commits all kinds of sinful acts which are forbidden in the revealed scriptures. This age of Kali will certainly be full of all activities of Kali, but this does not mean that the leaders of society, the executive heads, the learned and intelligent men, or above all the devotees of the Lord should sit down tightly and become callous to the reactions of the age of Kali. In the rainy season certainly there will be profuse rainfalls, but that does not mean that men should not take means to protect themselves from the rains. It is the duty of the executive heads of state and others to take all necessary actions against the activities of Kali or the persons influenced by the age of Kali; and Mahārāja Parīkṣit is the ideal executive head of the state, for at once he was ready to kill the personality of Kali with his sharp sword. The administrators should not simply pass resolutions for anticorruptional steps, but they must be ready with sharp swords to kill the persons creating corruptions from the angle of vision of the recognized śāstras. The administrators cannot prevent corrupt activities by allowing wine shops. They must at once close all shops of intoxicating drugs and wine and force punishment even by death for those who indulge in habits of intoxication of all description. That is the way of stopping the activities of Kali, as exhibited herein by Mahārāja Parīkṣit, the mahā-ratha.

TEXT 29

taṁ jighāṁsum abhipretya

vihāya nṛpa-lāñchanam

tat-pāda-mūlaṁ śirasā

samagād bhaya-vihvalaḥ

SYNONYMS

tam-him; jighāṁsum-willing to kill; abhipretya-knowing it well; vihāya-leaving aside; nṛpa-lāñchanam-the dress of a king; tat-pāda-mūlam-at his feet; śirasā-by the head; samagāt-fully surrendered; bhaya-vihvalaḥ-under pressure of fearfulness.

When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.

The royal dress of the personality of Kali is artificial. The royal dress is suitable for a king or kṣatriya, but when a lower-class man artificially dresses himself as a king, his real identity is disclosed by the challenge of a bona fide kṣatriya like Mahārāja Parīkṣit. A real kṣatriya never surrenders. He accepts the challenge of his rival kṣatriya, and he fights either to die or to win. Surrender is unknown to a real kṣatriya. In the age of Kali there are so many pretenders dressed and posed like administrators or executive heads, but their real identity is disclosed when they are challenged by a real kṣatriya. Therefore when the artificially dressed personality of Kali saw that to fight Mahārāja Parīkṣit was beyond his ability, he bowed down his head like a subordinate and gave up his royal dress.

TEXT 30

patitaṁ pādayor vīraḥ

kṛpayā dīna-vatsalaḥ

śaraṇyo nāvadhīc chlokya

āha cedaṁ hasann iva

SYNONYMS

patitam-fallen; pādayoḥ-at the feet; vīraḥ-the hero; kṛpayā-out of compassion; dīna-vatsalaḥ-kind to the poor; śaraṇyaḥ-one who is qualified to accept surrender; na-not; avadhīt-did kill; ślokyaḥ-one who is worthy of being sung; āha-said; ca-also; idam-this; hasan-smiling; iva-like.

Mahārāja Parīkṣit, who was qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered and fallen Kali, but smiled compassionately, for he was kind to the poor.

Even an ordinary kṣatriya does not kill a surrendered person, and what to speak of Mahārāja Parīkṣit, who was by nature compassionate and kind to the poor. He was smiling because the artificially dressed Kali had disclosed his identity as a lower-class man, and he was thinking how ironic it was that although no one was saved from his sharp sword when he desired to kill, the poor lower-class Kali was spared by his timely surrender. Mahārāja Parīkṣit's glory and kindness are therefore sung in history. He was a kind and compassionate emperor, fully worthy of accepting surrender even from his enemy. Thus the personality of Kali was saved by the will of Providence.

TEXT 31

rājovāca

na te guḍākeśa-yaśo-dharāṇāṁ

baddhāñjaler vai bhayam asti kiñcit

na vartitavyaṁ bhavatā kathañcana

kṣetre madīye tvam adharma-bandhuḥ

SYNONYMS

rājā uvāca-the King said; na-not; te-your; guḍākeśa-Arjuna; yaśaḥ-dharāṇām-of us who inherited the fame; baddha-añjaleḥ-one with folded hands; vai-certainly; bhayam-fear; asti-there is; kiñcit-even a slight; na-neither; vartitavyam-can be allowed to live; bhavatā-by you; kathañcana-by all means; kṣetre-in the land; madīye-in my kingdom; tvam-you; adharma-bandhuḥ-the friend of irreligion.

The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.

The personality of Kali, who is the friend of all kinds of irreligiosities, may be excused if he surrenders, but in all circumstances he cannot be allowed to live as a citizen in any part of a welfare state. The Pāṇḍavas were entrusted representatives of the Personality of Godhead, Lord Kṛṣṇa, who practically brought into being the Battle of Kurukṣetra, but not for any personal interest. He wanted an ideal king like Mahārāja Yudhiṣṭhira and his descendants like Mahārāja Parīkṣit to rule the world, and therefore a responsible king like Mahārāja Parīkṣit could not allow the friend of irreligiosity to flourish in his kingdom at the cost of the good fame of the Pāṇḍavas. That is the way of wiping out corruption in the state, and not otherwise. The friends of irreligiosity should be banished from the state, and that will save the state from corruption.

TEXT 32

tvāṁ vartamānaṁ nara-deva-deheṣv

anupravṛtto 'yam adharma-pūgaḥ

lobho 'nṛtaṁ cauryam anāryam aṁho

jyeṣṭhā ca māyā kalahaś ca dambhaḥ

SYNONYMS

tvām-you; vartamānam-while present; nara-deva-a man-god, or a king; deheṣu-in the body; anupravṛttaḥ-taking place everywhere; ayam-all these; adharma-irreligious principles; pūgaḥ-in the masses; lobhaḥ-greed; anṛtam-falsity; cauryam-robbery; anāryam-incivility; aṁhaḥ-treachery; jyeṣṭhā-misfortune; ca-and; māyā-cheating; kalahaḥ-quarrel; ca-and; dambhaḥ-vanity.

If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.

The principles of religion, namely austerity, cleanliness, mercy and truthfulness, as we have already discussed, may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhāgavatam religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good. A secular state may be impartial to any particular type of faith, but the state cannot be indifferent to the principles of religion as above-mentioned. But in the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow, and so there will be no meaning to propaganda crying to stop corruption in the state.

TEXT 33

na vartitavyaṁ tad adharma-bandho

dharmeṇa satyena ca vartitavye

brahmāvarte yatra yajanti yajñair

yajñeśvaraṁ yajña-vitāna-vijñāḥ

SYNONYMS

na-not; vartitavyam-deserve to remain; tat-therefore; adharma-irreligiosity; bandho-friend; dharmeṇa-with religion; satyena-with truth; ca-also; vartitavye-being situated in; brahma-āvarte-place where sacrifice is performed; yatra-where; yajanti-duly perform; yajñaiḥ-by sacrifices or devotional services; yajña-īśvaram-unto the Supreme Lord, the Personality of Godhead; yajña-sacrifice; vitāna-spreading; vijñāḥ-experts.

Therefore, O friend of irreligion, you do not deserve to remain in a place where experts perform sacrifices according to truth and religious principles for the satisfaction of the Supreme Personality of Godhead.

Yajñeśvara, or the Supreme Personality of Godhead, is the beneficiary of all kinds of sacrificial ceremonies. Such sacrificial ceremonies are prescribed differently in the scriptures for different ages. In other words, sacrifice means to accept the supremacy of the Lord and thereby perform acts by which the Lord may be satisfied in all respects. The atheists do not believe in the existence of God, and they do not perform any sacrifice for the satisfaction of the Lord. Any place or country where the supremacy of the Lord is accepted and thus sacrifice is performed is called brahmāvarta. There are different countries in different parts of the world, and each and every country may have different types of sacrifice to please the Supreme Lord, but the central point in pleasing Him is ascertained in the Bhāgavatam, and it is truthfulness. The basic principle of religion is truthfulness, and the ultimate goal of all religions is to satisfy the Lord. In this age of Kali, the greatest common formula of sacrifice is the saṅkīrtana-yajña. That is the opinion of the experts who know how to propagate the process of yajña. Lord Caitanya preached this method of yajña, and it is understood from this verse that the sacrificial method of saṅkīrtana-yajña may be performed anywhere and everywhere in order to drive away the personality of Kali and save human society from falling prey to the influence of the age.

TEXT 34

yasmin harir bhagavān ijyamāna

ijyātma-mūrtir yajatāṁ śaṁ tanoti

kāmān amoghān sthira-jaṅgamānām

antar bahir vāyur ivaiṣa ātmā

SYNONYMS

yasmin-in such sacrificial ceremonies; hariḥ-the Supreme Lord; bhagavān-the Personality of Godhead; ijyamānaḥ-being worshiped; ijya-ātma-the soul of all worshipable deities; mūrtiḥ-in the forms; yajatām-those who worship; śam-welfare; tanoti-spreads; kāmān-desires; amoghān-inviolable; sthira-jaṅgamānām-of all the moving and nonmoving; antaḥ-within; bahiḥ-outside; vāyuḥ-air; iva-like; eṣaḥ-of all of them; ātmā-spirit soul.

In all sacrificial ceremonies, although sometimes a demigod is worshiped, the Supreme Lord Personality of Godhead is worshiped because He is the Supersoul of everyone, and exists both inside and outside like the air. Thus it is He only who awards all welfare to the worshiper.

It is even sometimes seen that demigods like Indra and Candra are worshiped and offered sacrificial awards, yet the rewards of all such sacrifices are awarded to the worshiper by the Supreme Lord, and it is the Lord only who can offer all welfare to the worshiper. The demigods, although worshiped, cannot do anything without the sanction of the Lord because the Lord is the Supersoul of everyone, both moving and nonmoving.

In Bhagavad-gītā (9.23) the Lord Himself confirms this in the following śloka:

ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding."

The fact is that the Supreme Lord is one without a second. There is no God other than the Lord Himself. Thus the Supreme Lord is eternally transcendental to the material creation. But there are many who worship the demigods like the sun, the moon and Indra, who are only material representatives of the Supreme Lord. These demigods are indirect, qualitative representations of the Supreme Lord. A learned scholar or devotee, however, knows who is who. Therefore he directly worships the Supreme Lord and is not diverted by the material, qualitative representations. Those who are not so learned worship such qualitative, material representations, but their worship is unceremonious because it is irregular.

TEXT 35

sūta uvāca

parīkṣitaivam ādiṣṭaḥ

sa kalir jāta-vepathuḥ

tam udyatāsim āhedaṁ

daṇḍa-pāṇim ivodyatam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; parīkṣitā-by Mahārāja Parīkṣit; evam-thus; ādiṣṭaḥ-being ordered; saḥ-he; kaliḥ-the personality of Kali; jāta-there was; vepathuḥ-trembling; tam-him; udyata-raised; asim-sword; āha-said; idam-thus; daṇḍa-pāṇim-Yamarāja, the personality of death; iva-like; udyatam-almost ready.

Śrī Sūta Gosvāmī said: The personality of Kali, thus being ordered by Mahārāja Parīkṣit, began to tremble in fear. Seeing the King before him like Yamarāja, ready to Kill him, Kali spoke to the King as follows.

The King was ready to kill the personality of Kali at once, as soon as he disobeyed his order. Otherwise the King had no objection to allowing him to prolong his life. The personality of Kali also, after attempting to get rid of the punishment in various ways, decided that he must surrender unto him, and thus he began to tremble in fear of his life. The king, or the executive head, must be so strong as to stand before the personality of Kali like the personality of death, Yamarāja. The King's order must be obeyed, otherwise the culprit's life is in risk. That is the way to rule the personalities of Kali who create disturbance in the normal life of the state citizens.

TEXT 36

kalir uvāca

yatra kva vātha vatsyāmi

sārva-bhauma tavājñayā

lakṣaye tatra tatrāpi

tvām ātteṣu-śarāsanam

SYNONYMS

kaliḥ uvāca-the personality of Kali said; yatra-anywhere; kva-and everywhere; vā-either; atha-thereof; vatsyāmi-I shall reside; sārva-bhauma-O lord (or emperor) of the earth; tava-your; ājñayā-by the order; lakṣaye-I see; tatra tatra-anywhere and everywhere; api-also; tvām-Your Majesty; ātta-taken over; iṣu-arrows; śarāsanam-bows.

O Your Majesty, though I may live anywhere and everywhere under your order, I shall but see you with bow and arrows wherever I look.

The personality of Kali could see that Mahārāja Parīkṣit was the emperor of all lands all over the world, and thus anywhere he might live he would have to meet with the same mood of the King. The personality of Kali was meant for mischief, and Mahārāja Parīkṣit was meant for subduing all kinds of mischief-mongers, especially the personality of Kali. It was better, therefore, for the personality of Kali to have been killed by the King then and there instead of being killed elsewhere. He was, after all, a surrendered soul before the King, and it was for the King to do what was required.

TEXT 37

tan me dharma-bhṛtāṁ śreṣṭha

sthānaṁ nirdeṣṭum arhasi

yatraiva niyato vatsya

ātiṣṭhaṁs te 'nuśāsanam

SYNONYMS

tat-therefore; me-me; dharma-bhṛtām-of all the protectors of religion; śreṣṭha-O chief; sthānam-place; nirdeṣṭum-fix; arhasi-may you do so; yatra-where; eva-certainly; niyataḥ-always; vatsye-can reside; ātiṣṭhan-permanently situated; te-your; anuśāsanam-under your rule.

Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.

The personality of Kali addressed Mahārāja Parīkṣit as the chief amongst the protectors of religiosity because the King refrained from killing a person who surrendered unto him. A surrendered soul should be given all protection, even though he may be an enemy. That is the principle of religion. And we can just imagine what sort of protection is given by the Personality of Godhead to the person who surrenders unto Him, not as an enemy but as a devoted servitor. The Lord protects the surrendered soul from all sins and all resultant reactions of sinful acts (Bg. 18.66).

TEXT 38

sūta uvāca

abhyarthitas tadā tasmai

sthānāni kalaye dadau

dyūtaṁ pānaṁ striyaḥ sūnā

yatrādharmaś catur-vidhaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; abhyarthitaḥ-thus being petitioned; tadā-at that time; tasmai-unto him; sthānāni-places; kalaye-to the personality of Kali; dadau-gave him permission; dyūtam-gambling; pānam-drinking; striyaḥ-illicit association with women; sūnā-animal slaughter; yatra-wherever; adharmaḥ-sinful activities; catuḥ-vidhaḥ-four kinds of.

Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.

The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter.

Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravṛttas are not considered adharma. One man's food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.

Following in the footsteps of Mahārāja Parīkṣit, it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means. And to make the best use of a bad bargain, the personality of Kali may be transferred to places of gambling, drinking, prostitution and slaughterhouses, if there are any places like that. Those who are addicted to these irreligious habits may be regulated by the injunctions of the scripture. In no circumstances should they be encouraged by any state. In other words, the state should categorically stop all sorts of gambling, drinking, prostitution and falsity. The state which wants to eradicate corruption by majority may introduce the principles of religion in the following manner:

1. Two compulsory fasting days in a month, if not more (austerity). Even from the economic point of view, such two fasting days in a month in the state will save tons of food, and the system will also act very favorably on the general health of the citizens.

2. There must be compulsory marriage of young boys and girls attaining twenty-four years of age and sixteen years of age respectively. There is no harm in coeducation in the schools and colleges, provided the boys and girls are duly married, and in case there is any intimate connection between a male and female student, they should be married properly without illicit relation. The divorce act is encouraging prostitution, and this should be abolished.

3. The citizens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritual atmosphere in the state or in human society, both individually and collectively. They should preach the principles of Bhāgavatam by (a) karma-yoga, or doing everything for the satisfaction of the Lord, (b) regular hearing of the Śrīmad-Bhāgavatam from authorized persons or realized souls, (c) chanting of the glories of the Lord congregationally at home or at places of worship, (d) rendering all kinds of service to bhāgavatas engaged in preaching Śrīmad-Bhāgavatam and (e) residing in a place where the atmosphere is saturated with God consciousness. If the state is regulated by the above process, naturally there will be God consciousness everywhere.

Gambling of all description, even speculative business enterprise, is considered to be degrading, and when gambling is encouraged in the state, there is a complete disappearance of truthfulness. Allowing young boys and girls to remain unmarried more than the above-mentioned ages and licensing animal slaughterhouses of all description should be at once prohibited. The flesh-eaters may be allowed to take flesh as mentioned in the scriptures, and not otherwise. Intoxication of all description-even smoking cigarettes, chewing tobacco or the drinking of tea-must be prohibited.

TEXT 39

punaś ca yācamānāya

jāta-rūpam adāt prabhuḥ

tato 'nṛtaṁ madaṁ kāmaṁ

rajo vairaṁ ca pañcamam

SYNONYMS

punaḥ-again; ca-also; yācamānāya-to the beggar; jāta-rūpam-gold; adāt-gave away; prabhuḥ-the King; tataḥ-whereby; anṛtam-falsehood; madam-intoxication; kāmam-lust; rajaḥ-on account of a passionate mood; vairam-enmity; ca-also; pañcamam-the fifth one.

The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.

Although Mahārāja Parīkṣit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahārāja Parīkṣit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahārāja Parīkṣit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold. Gold ornaments for women may be allowed by control, not by quality, but by quantity. This will discourage lust, envy and enmity. When there is actual gold currency in the form of coins, the influence of gold in producing falsity, prostitution, etc., will automatically cease. There will be no need of an anticorruption ministry for another term of prostitution and falsity of purpose.

TEXT 40

amūni pañca sthānāni

hy adharma-prabhavaḥ kaliḥ

auttareyeṇa dattāni

nyavasat tan-nideśa-kṛt

SYNONYMS

amūni-all those; pañca-five; sthānāni-places; hi-certainly; adharma-irreligious principles; prabhavaḥ-encouraging; kaliḥ-the age of Kali; auttareyeṇa-by the son of Uttarā; dattāni-delivered; nyavasat-dwelt; tat-by him; nideśa-kṛt-directed.

Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.

Thus the age of Kali began with gold standardization, and therefore falsity, intoxication, animal slaughter and prostitution are rampant all over the world, and the saner section is eager to drive out corruption. The counteracting process is suggested above, and everyone can take advantage of this suggestion.

TEXT 41

athaitāni na seveta

bubhūṣuḥ puruṣaḥ kvacit

viśeṣato dharma-śīlo

rājā loka-patir guruḥ

SYNONYMS

atha-therefore; etāni-all these; na-never; seveta-come in contact; bubhūṣuḥ-those who desire well-being; puruṣaḥ-person; kvacit-in any circumstances; viśeṣataḥ-specifically; dharma-śīlaḥ-those who are on the progressive path of liberation; rājā-the king; loka-patiḥ-public leader; guruḥ-the brāhmaṇas and the sannyāsīs.

Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.

The brāhmaṇas are the religious preceptors for all other castes, and the sannyāsīs are the spiritual masters for all the castes and orders of society. So also are the king and the public leaders who are responsible for the material welfare of all people. The progressive religionists and those who are responsible human beings or those who do not want to spoil their valuable human lives should refrain from all the principles of irreligiosity, especially illicit connection with women. If a brāhmaṇa is not truthful, all his claims as a brāhmaṇa at once become null and void. If a sannyāsī is illicitly connected with women, all his claims as a sannyāsī at once become false. Similarly, if the king and the public leader are unnecessarily proud or habituated to drinking and smoking, certainly they become disqualified to discharge public welfare activities. Truthfulness is the basic principle for all religions. The four leaders of the human society, namely the sannyāsīs, the brāhmaṇa, the king and the public leader, must be tested crucially by their character and qualification. Before one can be accepted as a spiritual or material master of society, he must be tested by the above-mentioned criteria of character. Such public leaders may be less qualified in academic qualifications, but it is necessary primarily that they be free from the contamination of the four disqualifications, namely gambling, drinking, prostitution and animal slaughter.

TEXT 42

vṛṣasya naṣṭāṁs trīn pādān

tapaḥ śaucaṁ dayām iti

pratisandadha āśvāsya

mahīṁ ca samavardhayat

SYNONYMS

vṛṣasya-of the bull (the personality of religion); naṣṭān-lost; trīn-three; pādān-legs; tapaḥ-austerity; śaucam-cleanliness; dayām-mercy; iti-thus; pratisandadhe-reestablished; āśvāsya-by encouraging activities; mahīm-the earth; ca-and; samavardhayat-perfectly improved.

Thereafter the King reestablished the lost legs of the personality of religion [the bull], and by encouraging activities he sufficiently improved the condition of the earth.

By designating particular places for the personality of Kali, Mahārāja Parīkṣit practically cheated Kali. In the presence of Kali, Dharma (in the shape of a bull), and the earth (in the shape of a cow), he could actually estimate the general condition of his kingdom, and therefore he at once took proper steps to reestablish the legs of the bull, namely austerity, cleanliness and mercy. And for the general benefit of the people of the world, he saw that the gold stock might be employed for stabilization. Gold is certainly a generator of falsity, intoxication, prostitution, enmity and violence, but under the guidance of a proper king or public leader, or a brāhmaṇa or sannyāsī, the same gold can be properly utilized to reestablish the lost legs of the bull, the personality of religion.

Mahārāja Parīkṣit, therefore, like his grandfather Arjuna, collected all illicit gold kept for the propensities of Kali and employed it in the saṅkīrtana-yajña, as per instruction of the Śrīmad-Bhāgavatam. As we have suggested before, one's accumulated wealth may be divided into three parts for distribution, namely fifty percent for the service of the Lord, twenty-five percent for the family members and twenty-five percent for personal necessities. Spending fifty percent for the service of the Lord or for propagation of spiritual knowledge in society by way of the saṅkīrtana-yajña is the maximum display of human mercy. people of the world are generally in darkness regarding spiritual knowledge, especially in regard to the devotional service of the Lord, and therefore to propagate the systematic transcendental knowledge of devotional service is the greatest mercy that one can show in this world. When everyone is taught to sacrifice fifty percent of his accumulated gold for the Lord's service, certainly austerity, cleanliness and mercy automatically ensue, and thus the lost three legs of the personality of religion are automatically established. When there is sufficient austerity, cleanliness, mercy and truthfulness, naturally mother earth is completely satisfied, and there is very little chance for Kali to infiltrate the structure of human society.

TEXTS 43-44

sa eṣa etarhy adhyāsta

āsanaṁ pārthivocitam

pitāmahenopanyastaṁ

rājñāraṇyaṁ vivikṣatā

āste 'dhunā sa rājarṣiḥ

kauravendra-śriyollasan

gajāhvaye mahā-bhāgaś

cakravartī bṛhac-chravāḥ

SYNONYMS

saḥ-he; eṣaḥ-this; etarhi-at the present; adhyāste-is ruling over; āsanam-the throne; pārthiva-ucitam-just befitting a king; pitāmahena-by the grandfather; upanyastam-being handed over; rājñā-by the King; araṇyam-forest; vivikṣatā-desiring; āste-is there; adhunā-at present; saḥ-that; rāja-ṛṣiḥ-the sage amongst the kings; kaurava-indra-the chief amongst the Kuru kings; śriyā-glories; ullasan-spreading; gajāhvaye-in Hastināpura; mahā-bhāgaḥ-the most fortunate; cakravartī-the Emperor; bṛhat-śravāḥ-highly famous.

The most fortunate Emperor Mahārāja Parīkṣit, who was entrusted with the kingdom of Hastināpura by Mahārāja Yudhiṣṭhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified by the deeds of the kings of the Kuru dynasty.

The prolonged sacrificial ceremonies undertaken by the sages of Naimiṣāraṇya were begun shortly after the demise of Mahārāja Parīkṣit. The sacrifice was to continue for one thousand years, and it is understood that in the beginning some of the contemporaries of Baladeva, the elder brother of Lord Kṛṣṇa, also visited the sacrificial place. According to some authorities, the present tense is also used to indicate the nearest margin of time from the past. In that sense, the present tense is applied to the reign of Mahārāja Parīkṣit here. For a continuous fact, also, present tense can be used. The principles of Mahārāja Parīkṣit can be still continued, and human society can still be improved if there is determination by the authorities. We can still purge out from the state all the activities of immorality introduced by the personality of Kali if we are determined to take action like Mahārāja Parīkṣit. He allotted some place for Kali, but in fact Kali could not find such places in the world at all because Mahārāja Parīkṣit was strictly vigilant to see that there were no places for gambling, drinking, prostitution and animal slaughter. Modern administrators want to banish corruption from the state, but fools as they are, they do not know how to do it. They want to issue licenses for gambling houses, wine and other intoxicating drug houses, brothels, hotel prostitution and cinema houses, and falsity in every dealing, even in their own, and they want at the same time to drive out corruption from the state. They want the kingdom of God without God consciousness. How can it be possible to adjust two contradictory matters? If we want to drive out corruption from the state, we must first of all organize society to accept the principles of religion, namely austerity, cleanliness, mercy and truthfulness, and to make the condition favorable we must close all places of gambling, drinking, prostitution and falsity. These are some of the practical lessons from the pages of Śrīmad-Bhāgavatam.

TEXT 45

ittham-bhūtānubhāvo 'yam

abhimanyu-suto nṛpaḥ

yasya pālayataḥ kṣauṇīṁ

yūyaṁ satrāya dīkṣitāḥ

SYNONYMS

ittham-bhūta-being thus; anubhāvaḥ-experience; ayam-of this; abhimanyu-sutaḥ-son of Abhimanyu; nṛpaḥ-the king; yasya-whose; pālayataḥ-on account of his ruling; kṣauṇīm-on the earth; yūyam-you all; satrāya-in performing sacrifices; dīkṣitāḥ-initiated.

Mahārāja Parīkṣit, the son of Abhimanyu, is so experienced that by dint of his expert administration and patronage, it has been possible for you to perform a sacrifice such as this.

The brāhmaṇas and the sannyāsīs are expert in the spiritual advancement of society, whereas the kṣatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness, and therefore they are meant for full cooperation for common welfare. Mahārāja Parīkṣit was experienced enough to drive away Kali from his field of activities and thereby make the state receptive to spiritual enlightenment. If the common people are not receptive, it is very difficult to impress upon them the necessity of spiritual enlightenment. Austerity, cleanliness, mercy and truthfulness, the basic principles of religion, prepare the ground for the reception of advancement in spiritual knowledge, and Mahārāja Parīkṣit made this favorable condition possible. Thus the ṛṣis of Naimiṣāraṇya were able to perform the sacrifices for a thousand years. In other words, without state support, no doctrines of philosophy or religious principles can progressively advance. There should be complete cooperation between the brāhmaṇas and the kṣatriyas for this common good. Even up to Mahārāja Aśoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Aśoka, and thus his particular cult of knowledge was spread all over the world.

Thus end the Bhaktivedanta purports of the First Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Punishment and Reward of Kali."

Chapter Eighteen

Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy

TEXT 1

sūta uvāca

yo vai drauṇy-astra-vipluṣṭo

na mātur udare mṛtaḥ

anugrahād bhagavataḥ

kṛṣṇasyādbhuta-karmaṇaḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; yaḥ-one who; vai-certainly; drauṇi-astra-by the weapon of the son of Droṇa; vipluṣṭaḥ-burned by; na-never; mātuḥ-of the mother; udare-in the womb; mṛtaḥ-met his death; anugrahāt-by the mercy; bhagavataḥ-of the Personality of Godhead; kṛṣṇasya-Kṛṣṇa; adbhuta-karmaṇaḥ-who acts wonderfully.

Śrī Sūta Gosvāmī said: Due to the mercy of the Personality of Godhead, Śrī Kṛṣṇa, who acts wonderfully, Mahārāja Parīkṣit, though struck by the weapon of the son of Droṇa in his mother's womb, could not be burned.

The sages of Naimiṣāraṇya became struck with wonder after hearing about the wonderful administration of Mahārāja Parīkṣit, especially in reference to his punishing the personality of Kali and making him completely unable to do any harm within the kingdom. Sūta Gosvāmī was equally anxious to describe Mahārāja Parīkṣit's wonderful birth and death, and this verse is stated by Sūta Gosvāmī to increase the interest of the sages of Naimiṣāraṇya.

TEXT 2

brahma-kopotthitād yas tu

takṣakāt prāṇa-viplavāt

na sammumohorubhayād

bhagavaty arpitāśayaḥ

SYNONYMS

brahma-kopa-fury of a brāhmaṇa; utthitāt-caused by; yaḥ-what was; tu-but; takṣakāt-by the snake-bird; prāṇa-viplavāt-from dissolution of life; na-never; sammumoha-was overwhelmed; uru-bhayāt-great fear; bhagavati-unto the Personality of Godhead; arpita-surrendered; āśayaḥ-consciousness.

Furthermore, Mahārāja Parīkṣit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brāhmaṇa boy.

A self-surrendered devotee of the Lord is called nārāyaṇa-parāyaṇa. Such a person is never afraid of any place or person, not even of death. For him nothing is as important as the Supreme Lord, and thus he gives equal importance to heaven and hell. He knows well that both heaven and hell are creations of the Lord, and similarly life and death are different conditions of existence created by the Lord. But in all conditions and in all circumstances, remembrance of Nārāyaṇa is essential. The nārāyaṇa-parāyaṇa practices this constantly. Mahārāja Parīkṣit was such a pure devotee. He was wrongfully cursed by an inexperienced son of a brāhmaṇa, who was under the influence of Kali, and Mahārāja Parīkṣit took this to be sent by Nārāyaṇa. He knew that Nārāyaṇa (Lord Kṛṣṇa) had saved him when he was burned in the womb of his mother, and if he were to be killed by a snake bite, it would also take place by the will of the Lord. The devotee never goes against the will of the Lord; anything sent by God is a blessing for the devotee. Therefore Mahārāja Parīkṣit was neither afraid of nor bewildered by such things. That is the sign of a pure devotee of the Lord.

TEXT 3

utsṛjya sarvataḥ saṅgaṁ

vijñātājita-saṁsthitiḥ

vaiyāsaker jahau śiṣyo

gaṅgāyāṁ svaṁ kalevaram

SYNONYMS

utsṛjya-after leaving aside; sarvataḥ-all around; saṅgam-association; vijñāta-being understood; ajita-one who is never conquered (the Personality of Godhead); saṁsthitiḥ-actual position; vaiyāsakeḥ-unto the son of Vyāsa; jahau-gave up; śiṣyaḥ-as a disciple; gaṅgāyām-on the bank of the Ganges; svam-his own; kalevaram-material body.

Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyāsa [Śukadeva Gosvāmī], and thus he was able to understand the actual position of the Personality of Godhead.

The word ajita is significant here. The Personality of Godhead, Śrī Kṛṣṇa, is known as Ajita, or unconquerable, and He is so in every respect. No one can know His actual position. He is unconquerable by knowledge also. We have heard about His dhāma, or place, eternal Goloka Vṛndāvana, but there are many scholars who interpret this abode in different ways. But by the grace of a spiritual master like Śukadeva Gosvāmī, unto whom the King gave himself up as a most humble disciple, one is able to understand the actual position of the Lord, His eternal abode, and His transcendental paraphernalia in that dhāma, or abode. Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhāma, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment. In the Bhagavad-gītā, it is stated, paraṁ dṛṣṭvā nivartate: [Bg. 9.59] one can give up all connection with material attachment when one is able to see the param, or the superior quality of things. From Bhagavad-gītā we understand the quality of the Lord's energy that is superior to the material quality of energy, and by the grace of a bona fide spiritual master like Śukadeva Gosvāmī, it is quite possible to know everything of the superior energy of the Lord by which the Lord manifests His eternal name, quality, pastimes, paraphernalia and variegatedness. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was able to receive the mercy of such a personality as Śukadeva Gosvāmī, and thus he was able to know the actual position of the unconquerable Lord. It is very difficult to find the Lord from the Vedic literatures, but it is very easy to know Him by the mercy of a liberated devotee like Śukadeva Gosvāmī.

TEXT 4

nottamaśloka-vārtānāṁ

juṣatāṁ tat-kathāmṛtam

syāt sambhramo 'nta-kāle 'pi

smaratāṁ tat-padāmbujam

SYNONYMS

na-never; uttama-śloka-the Personality of Godhead, of whom the Vedic hymns sing; vārtānām-of those who live on them; juṣatām-of those who are engaged in; tat-His; kathā-amṛtam-transcendental topics about Him; syāt-it so happens; sambhramaḥ-misconception; anta-at the end; kāle-in time; api-also; smaratām-remembering; tat-His; pada-ambujam-lotus feet.

This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.

The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Śukadeva Gosvāmī or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahārāja Parīkṣit.

TEXT 5

tāvat kalir na prabhavet

praviṣṭo 'pīha sarvataḥ

yāvad īśo mahān urvyām

ābhimanyava eka-rāṭ

SYNONYMS

tāvat-so long; kaliḥ-the personality of Kali; na-cannot; prabhavet-flourish; praviṣṭaḥ-entered in; api-even though; iha-here; sarvataḥ-everywhere; yāvat-as long as; īśaḥ-the lord; mahān-great; urvyām-powerful; ābhimanyavaḥ-the son of Abhimanyu; eka-rāṭ-the one emperor.

As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish.

As we have already explained, the personality of Kali had entered the jurisdiction of this earth long ago, and he was looking for an opportunity to spread his influence all over the world. But he could not do so satisfactorily due to the presence of Mahārāja Parīkṣit. That is the way of good government. The disturbing elements like the personality of Kali will always try to extend their nefarious activities, but it is the duty of the able state to check them by all means. Although Mahārāja Parīkṣit allotted places for the personality of Kali, at the same time he gave no chance for the citizens to be swayed by the personality of Kali.

TEXT 6

yasminn ahani yarhy eva

bhagavān utsasarja gām

tadaivehānuvṛtto 'sāv

adharma-prabhavaḥ kaliḥ

SYNONYMS

yasmin-on that; ahani-very day; yarhi eva-in the very moment; bhagavān-the Personality of Godhead; utsasarja-left aside; gām-the earth; tadā-at that time; eva-certainly; iha-in this world; anuvṛttaḥ-followed; asau-he; adharma-irreligion; prabhavaḥ-accelerating; kaliḥ-the personality of quarrel.

The very day and moment the Personality of Godhead, Lord Śrī Kṛṣṇa, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.

The Personality of Godhead and His holy name, qualities, etc., are all identical. The personality of Kali was not able to enter the jurisdiction of the earth due to the presence of the Personality of Godhead. And similarly, if there is an arrangement for the constant chanting of the holy names, qualities, etc., of the Supreme Personality of Godhead, there is no chance at all for the personality of Kali to enter. That is the technique of driving away the personality of Kali from the world. In modernized human society there are great advancements of material science, and they have invented the radio to distribute sound in the air. So instead of vibrating some nuisance sound for sense enjoyment, if the state arranges to distribute transcendental sound by resounding the holy name, fame and activities of the Lord, as they are authorized in the Bhagavad-gītā or Śrīmad-Bhāgavatam, then a favorable condition will be created, the principles of religion in the world will be reestablished, and thus the executive heads, who are so anxious to drive away corruption from the world, will be successful. Nothing is bad if properly used for the service of the Lord.

TEXT 7

nānudveṣṭi kaliṁ samrāṭ

sāraṅga iva sāra-bhuk

kuśalāny āśu siddhyanti

netarāṇi kṛtāni yat

SYNONYMS

na-never; anudveṣṭi-envious; kalim-unto the personality of Kali; samrāṭ-the Emperor; sāram-ga-realist, like the bees; iva-like; sāra-bhuk-one who accepts the substance; kuśalāni-auspicious objects; āśu-immediately; siddhyanti-become successful; na-never; itarāṇi-which are inauspicious; kṛtāni-being performed; yat-as much as.

Mahārāja Parīkṣit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali.

The age of Kali is called the fallen age. In this fallen age, because the living beings are in an awkward position, the Supreme Lord has given some special facilities to them. So by the will of the Lord, a living being does not become a victim of a sinful act until the act is actually performed. In other ages, simply by thinking of performing a sinful act, one used to become a victim of the act. On the contrary, a living being in this age is awarded with the results of pious acts simply by thinking of them. Mahārāja Parīkṣit, being the most learned and experienced king by the grace of the Lord, was not unnecessarily envious of the personality of Kali because he did not intend to give him any chance to perform any sinful act. He protected his subjects from falling prey to the sinful acts of the age of Kali, and at the same time he gave full facility to the age of Kali by allotting him some particular places. At the end of the Śrīmad-Bhāgavatam it is said that even though all nefarious activities of the personality of Kali are present, there is a great advantage in the age of Kali. One can attain salvation simply by chanting the holy name of the Lord. Thus Mahārāja Parīkṣit made an organized effort to propagate the chanting of the Lord's holy name, and thus he saved the citizens from the clutches of Kali. It is for this advantage only that great sages sometimes wish all good for the age of Kali. In the Vedas also it is said that by discourse on Lord Kṛṣṇa's activities, one can get rid of all the disadvantages of the age of Kali. In the beginning of the Śrīmad-Bhāgavatam it is also said that by the recitation of Śrīmad-Bhāgavatam, the Supreme Lord becomes at once arrested within one's heart. These are some of the great advantages of the age of Kali, and Mahārāja Parīkṣit took all the advantages and did not think any ill of the age of Kali, true to his Vaiṣṇavite cult.

TEXT 8

kiṁ nu bāleṣu śūreṇa

kalinā dhīra-bhīruṇā

apramattaḥ pramatteṣu

yo vṛko nṛṣu vartate

SYNONYMS

kim-what; nu-may be; bāleṣu-among the less intelligent persons; śūreṇa-by the powerful; kalinā-by the personality of Kali; dhīra-self-controlled; bhīruṇā-by one who is afraid of; apramattaḥ-one who is careful; pramatteṣu-among the careless; yaḥ-one who; vṛkaḥ-tiger; nṛṣu-among men; vartate-exists.

Mahārāja Parīkṣit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons.

Those who are not devotees of the Lord are careless and unintelligent. Unless one is thoroughly intelligent, one cannot be a devotee of the Lord. Those who are not devotees of the Lord fall prey to the actions of Kali. It will not be possible to bring about a saner condition in society unless we are prepared to accept the modes of action adopted by Mahārāja Parīkṣit, i.e., propagation of the devotional service of the Lord to the common man.

TEXT 9

upavarṇitam etad vaḥ

puṇyaṁ pārīkṣitaṁ mayā

vāsudeva-kathopetam

ākhyānaṁ yad apṛcchata

SYNONYMS

upavarṇitam-almost everything described; etat-all these; vaḥ-unto you; puṇyam-pious; pārīkṣitam-about Mahārāja Parīkṣit; mayā-by me; vāsudeva-of Lord Kṛṣṇa; kathā-narrations; upetam-in connection with; ākhyānam-statements; yat-what; apṛcchata-you asked from me.

O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Kṛṣṇa in connection with the history of the pious Mahārāja Parīkṣit.

Śrīmad-Bhāgavatam is the history of the activities of the Lord. And the activities of the Lord are performed in relation with the devotees of the Lord. Therefore, the history of the devotees is not different from the history of Lord Kṛṣṇa's activities. A devotee of the Lord regards both the activities of the Lord and those of His pure devotees on an equal level, for they are all transcendental.

TEXT 10

yā yāḥ kathā bhagavataḥ

kathanīyoru-karmaṇaḥ

guṇa-karmāśrayāḥ pumbhiḥ

saṁsevyās tā bubhūṣubhiḥ

SYNONYMS

yāḥ-whatever; yāḥ-and whatsoever; kathāḥ-topics; bhagavataḥ-about the Personality of Godhead; kathanīya-were to be spoken by me; uru-karmaṇaḥ-of Him who acts wonderfully; guṇa-transcendental qualities; karma-uncommon deeds; āśrayāḥ-involving; pumbhiḥ-by persons; saṁsevyāḥ-ought to be heard; tāḥ-all of them; bubhūṣubhiḥ-by those who want their own welfare.

Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully.

The systematic hearing of the transcendental activities, qualities and names of Lord Śrī Kṛṣṇa pushes one towards eternal life. Systematic hearing means knowing Him gradually in truth and fact, and this knowing Him in truth and fact means attaining eternal life, as stated in the Bhagavad-gītā. Such transcendental, glorified activities of Lord Śrī Kṛṣṇa are the prescribed remedy for counteracting the process of birth, death, old age and disease, which are considered to be material awards for the conditioned living being. The culmination of such a perfectional stage of life is the goal of human life and the attainment of transcendental bliss.

TEXT 11

ṛṣaya ūcuḥ

sūta jīva samāḥ saumya

śāśvatīr viśadaṁ yaśaḥ

yas tvaṁ śaṁsasi kṛṣṇasya

martyānām amṛtaṁ hi naḥ

SYNONYMS

ṛṣayaḥ ūcuḥ-the good sages said; sūta-O Sūta Gosvāmī; jīva-we wish you life for; samāḥ-many years; saumya-grave; śāśvatīḥ-eternal; viśadam-particularly; yaśaḥ-in fame; yaḥ tvam-because you; śaṁsasi-speaking nicely; kṛṣṇasya-of Lord Śrī Kṛṣṇa; martyānām-of those who die; amṛtam-eternity of life; hi-certainly; naḥ-our.

The good sages said: O grave Sūta Gosvāmī! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Kṛṣṇa, the Personality of Godhead. This is just like nectar for mortal beings like us.

When we hear about the transcendental qualities and activities of the Personality of Godhead, we may always remember what has been spoken by the Lord Himself in the Bhagavad-gītā (4.9). His acts, even when He acts in human society, are all transcendental, for they are all accentuated by the spiritual energy of the Lord, which is distinguished from His material energy. As stated in the Bhagavad-gītā, such acts are called divyam. This means that He does not act or take His birth like an ordinary living being under the custody of material energy. Nor is His body material or changeable like that of ordinary living beings. And one who understands this fact, either from the Lord or from authorized sources, is not reborn after leaving the present material body. Such an enlightened soul is admitted into the spiritual realm of the Lord and engages in the transcendental loving service of the Lord. Therefore, the more we hear about the transcendental activities of the Lord, as they are stated in the Bhagavad-gītā and Śrīmad-Bhāgavatam, the more we can know about His transcendental nature and thus make definite progress on the path back to Godhead.

TEXT 12

karmaṇy asminn anāśvāse

dhūma-dhūmrātmanāṁ bhavān

āpāyayati govinda-

pāda-padmāsavaṁ madhu

SYNONYMS

karmaṇi-performance of; asmin-in this; anāśvāse-without certainty; dhūma-smoke; dhūmra-ātmanām-tinged body and mind; bhavān-your good self; āpāyayati-very much pleasing; govinda-the Personality of Godhead; pāda-feet; padma-āsavam-nectar of the lotus flower; madhu-honey.

We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.

The sacrificial fire kindled by the sages of Naimiṣāraṇya was certainly full of smoke and doubts because of so many flaws. The first flaw is that there is an acute scarcity of expert brāhmaṇas able to carry out such performances successfully in this age of Kali. Any discrepancy in such sacrifices spoils the whole show, and the result is uncertain, like agricultural enterprises. The good result of tilling the paddy field depends on providential rain, and therefore the result is uncertain. Similarly, performance of any kind of sacrifice in this age of Kali is also uncertain. Unscrupulous greedy brāhmaṇas of the age of Kali induce the innocent public to such uncertain sacrificial shows without disclosing the scriptural injunction that in the age of Kali there is no fruitful sacrificial performance but the sacrifice of the congregational chanting of the holy name of the Lord. Sūta Gosvāmī was narrating the transcendental activities of the Lord before the congregation of sages, and they were factually perceiving the result of hearing these transcendental activities. One can feel this practically, as one can feel the result of eating food. Spiritual realization acts in that way.

The sages of Naimiṣāraṇya were practically sufferers from the smoke of a sacrificial fire and were doubtful about the result, but by hearing from a realized person like Sūta Gosvāmī, they were fully satisfied. In the Brahma-vaivarta Purāṇa, Viṣṇu tells Śiva that in the age of Kali, men full of anxieties of various kinds can vainly labor in fruitive activity and philosophical speculations, but when they are engaged in devotional service, the result is sure and certain, and there is no loss of energy. In other words, nothing performed for spiritual realization or for material benefit can be successful without the devotional service to the Lord.

TEXT 13

tulayāma lavenāpi

na svargaṁ nāpunar-bhavam

bhagavat-saṅgi-saṅgasya

martyānāṁ kim utāśiṣaḥ

SYNONYMS

tulayāma-to be balanced with; lavena-by a moment; api-even; na-never; svargam-heavenly planets; na-nor; apunaḥ-bhavam-liberation from matter; bhagavat-saṅgi-devotee of the Lord; saṅgasya-of the association; martyānām-those who are meant for death; kim-what is there; uta-to speak of; āśiṣaḥ-worldly benediction.

The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.

When there are some similar points, it is possible to compare one thing to another. One cannot compare the association of a pure devotee to anything material. Men who are addicted to material happiness aspire to reach the heavenly planets like the moon, Venus and Indraloka, and those who are advanced in material philosophical speculations aspire after liberation from all material bondage. When one becomes frustrated with all kinds of material advancement, one desires the opposite type of liberation, which is called apunar-bhava, or no rebirth. But the pure devotees of the Lord do not aspire after the happiness obtained in the heavenly kingdom, nor do they aspire after liberation from material bondage. In other words, for the pure devotees of the Lord the material pleasures obtainable in the heavenly planets are like phantasmagoria, and because they are already liberated from all material conceptions of pleasure and distress, they are factually liberated even in the material world. This means that the pure devotees of the Lord are engaged in a transcendental existence, namely in the loving service of the Lord, both in the material world and in the spiritual world. As a government servant is always the same, either in the office or at home or at any place, so a devotee has nothing to do with anything material, for he is exclusively engaged in the transcendental service of the Lord. Since he has nothing to do with anything material, what pleasure can he derive from material benedictions like kingship or other overlordships, which are finished quickly with the end of the body? Devotional service is eternal; it has no end, because it is spiritual. Therefore, since the assets of a pure devotee are completely different from material assets, there is no comparison between the two. Sūta Gosvāmī was a pure devotee of the Lord, and therefore his association with the ṛṣis in Naimiṣāraṇya is unique. In the material world, association with gross materialists is veritably condemned. The materialist is called yoṣit-saṅgī, or one who is much attached to material entanglement (women and other paraphernalia). Such attachment is conditioned because it drives away the benedictions of life and prosperity. And just the opposite is bhāgavata-saṅgī, or one who is always in the association with the Lord's name, form, qualities, etc. Such association is always desirable; it is worshipable, it is praiseworthy, and one may accept it as the highest goal of life.

TEXT 14

ko nāma tṛpyed rasavit kathāyāṁ

mahattamaikānta-parāyaṇasya

nāntaṁ guṇānām aguṇasya jagmur

yogeśvarā ye bhava-pādma-mukhyāḥ

SYNONYMS

kaḥ-who is he; nāma-specifically; tṛpyet-get full satisfaction; rasa-vit-expert in relishing mellow nectar; kathāyām-in the topics of; mahat-tama-the greatest amongst the living beings; ekānta-exclusively; parāyaṇasya-of one who is the shelter of; na-never; antam-end; guṇānām-of attributes; aguṇasya-of the Transcendence; jagmuḥ-could ascertain; yoga-īśvarāḥ-the lords of mystic power; ye-all they; bhava-Lord Śiva; pādma-Lord Brahmā; mukhyāḥ-heads.

The Personality of Godhead, Lord Kṛṣṇa [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Śiva and Lord Brahmā. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?

Lord Śiva and Lord Brahmā are two chiefs of the demigods. They are full of mystic powers. For example, Lord Śiva drank an ocean of poison of which one drop was sufficient to kill an ordinary living being. Similarly, Brahmā could create many powerful demigods, including Lord Śiva. So they are īśvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Kṛṣṇa. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful īśvaras as Śiva and Brahmā. Therefore Lord Kṛṣṇa is the exclusive shelter of the greatest of all living beings. Brahmā is counted amongst the living beings, but he is the greatest of all of us. And why is the greatest of all the living beings so much attached to the transcendental topics of Lord Kṛṣṇa? Because He is the reservoir of all enjoyment. Everyone wants to relish some kind of taste in everything, but one who is engaged in the transcendental loving service of the Lord can derive unlimited pleasure from such engagement. The Lord is unlimited, and His name, attributes, pastimes, entourage, variegatedness, etc. are unlimited, and those who relish them can do so unlimitedly and still not feel satiated. This fact is confirmed in the Padma Purāṇa:

ramante yogino 'nante
satyānanda-cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
[Cc. Madhya 9.29]

"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rāma."

There is no end to such transcendental discourses. In mundane affairs there is the law of satiation, but in transcendence there is no such satiation. Sūta Gosvāmī desired to continue the topics of Lord Kṛṣṇa before the sages of Naimiṣāraṇya, and the sages also expressed their readiness to hear from him continuously. Since the Lord is transcendence and His attributes are transcendental, such discourses increase the receptive mood of the purified audience.

TEXT 15

tan no bhavān vai bhagavat-pradhāno

mahattamaikānta-parāyaṇasya

harer udāraṁ caritaṁ viśuddhaṁ

śuśrūṣatāṁ no vitanotu vidvan

SYNONYMS

tat-therefore; naḥ-of us; bhavān-your good self; vai-certainly; bhagavat-in relation with the Personality of Godhead; pradhānaḥ-chiefly; mahat-tama-the greatest of all greats; ekānta-exclusively; parāyaṇasya-of the shelter; hareḥ-of the Lord; udāram-impartial; caritam-activities; viśuddham-transcendental; śuśrūṣatām-those who are receptive; naḥ-ourselves; vitanotu-kindly describe; vidvan-O learned one.

O Sūta Gosvāmī, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages.

The speaker on the transcendental activities of the Lord should have only one object of worship and service, Lord Kṛṣṇa, the Supreme Personality of Godhead. And the audience for such topics should be anxious to hear about Him. When such a combination is possible, namely a qualified speaker and a qualified audience, it is then and there very much congenial to continue discourses on the Transcendence. Professional speakers and a materially absorbed audience cannot derive real benefit from such discourses. Professional speakers make a show of Bhāgavata-saptāha for the sake of family maintenance, and the materially disposed audience hears such discourses of Bhāgavata-saptāha for some material benefit, namely religiosity, wealth, gratification of the senses, or liberation. Such Bhāgavatam discourses are not purified from the contamination of the material qualities. But the discourses between the saints of Naimiṣāraṇya and Śrī Sūta Gosvāmī are on the transcendental level. There is no motive for material gain. In such discourses, unlimited transcendental pleasure is relished both by the audience and by the speaker, and therefore they can continue the topics for many thousands of years. Now Bhāgavata-saptāhas are held for seven days only, and after finishing the show, both the audience and the speaker become engaged in material activities as usual. They can do so because the speaker is not bhagavat-pradhāna and the audience is not śuśrūṣatām, as explained above.

TEXT 16

sa vai mahā-bhāgavataḥ parīkṣid

yenāpavargākhyam adabhra-buddhiḥ

jñānena vaiyāsaki-śabditena

bheje khagendra-dhvaja-pāda-mūlam

SYNONYMS

saḥ-he; vai-certainly; mahā-bhāgavataḥ-first-class devotee; parīkṣit-the King; yena-by which; apavarga-ākhyam-by the name of liberation; adabhra-fixed; buddhiḥ-intelligence; jñānena-by knowledge; vaiyāsaki-the son of Vyāsa; śabditena-vibrated by; bheje-taken to; khaga-indra-Garuḍa, the King of the birds; dhvaja-flag; pāda-mūlam-soles of the feet.

O Sūta Gosvāmī, please describe those topics of the Lord by which Mahārāja Parīkṣit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuḍa, the King of birds. Those topics were vibrated by the son of Vyāsa [Śrīla Śukadeva].

There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees. There are three classes of devotees, namely the prākṛta, madhyama, and mahā-bhāgavata. The prākṛta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord's devotees. The madhyama, or the second-class devotee, knows well the Lord, the Lord's devotees, the neophytes, and the nondevotees also. But the mahā-bhāgavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone's relation. The mahā-bhāgavata, therefore, does not make any distinction, particularly between a devotee and nondevotee. Mahārāja Parīkṣit was such a mahā-bhāgavata devotee because he was initiated by a mahā-bhāgavata devotee, Śukadeva Gosvāmī. He was equally kind, even to the personality of Kali, and what to speak of others.

So there are many instances in the transcendental histories of the world of an impersonalist who has later become a devotee. But a devotee has never become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist. It is also stated in the Bhagavad-gītā (12.5) that persons stuck on the impersonal step undergo more sufferings than achievement of reality. Therefore knowledge imparted by Śukadeva Gosvāmī unto Mahārāja Parīkṣit helped him attain the service of the Lord. And this stage of perfection is called apavarga, or the perfect stage of liberation. Simple knowledge of liberation is material knowledge. Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained (SB 1.2.12), and perfect knowledge, as delivered by Śrīla Śukadeva Gosvāmī, results in the attainment of the transcendental service of the Lord.

TEXT 17

tan naḥ paraṁ puṇyam asaṁvṛtārtham

ākhyānam atyadbhuta-yoga-niṣṭham

ākhyāhy anantācaritopapannaṁ

pārīkṣitaṁ bhāgavatābhirāmam

SYNONYMS

tat-therefore; naḥ-unto us; param-supreme; puṇyam-purifying; asaṁvṛta-artham-as it is; ākhyānam-narration; ati-very; adbhuta-wonderful; yoga-niṣṭham-compact in bhakti-yoga; ākhyāhi-describe; ananta-the Unlimited; ācarita-activities; upapannam-full of; pārīkṣitam-spoken to Mahārāja Parīkṣit; bhāgavata-of the pure devotees; abhirāmam-particularly very dear.

Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahārāja Parīkṣit, and they are very dear to the pure devotees, being full of bhakti-yoga.

What was spoken to Mahārāja Parīkṣit and what is very dear to the pure devotees is Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is mainly full of the narrations of the activities of the Supreme Unlimited, and therefore it is the science of bhakti-yoga, or the devotional service of the Lord. Thus it is para, or supreme, because although it is enriched with all knowledge and religion, it is specifically enriched with the devotional service of the Lord.

TEXT 18

sūta uvāca

aho vayaṁ janma-bhṛto 'dya hāsma

vṛddhānuvṛttyāpi viloma-jātāḥ

dauṣkulyam ādhiṁ vidhunoti śīghraṁ

mahattamānām abhidhāna-yogaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; aho-how; vayam-we; janma-bhṛtaḥ-promoted in birth; adya-today; ha-clearly; āsma-have become; vṛddha-anuvṛttyā-by serving those who are advanced in knowledge; api-although; viloma-jātāḥ-born in a mixed caste; dauṣkulyam-disqualification of birth; ādhim-sufferings; vidhunoti-purifies; śīghram-very soon; mahat-tamānām-of those who are great; abhidhāna-conversation; yogaḥ-connection.

Śrī Sūta Gosvāmī said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births.

Sūta Gosvāmī did not take his birth in a brāhmaṇa family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Śrī Śukadeva Gosvāmī and the great ṛṣis of Naimiṣāraṇya, certainly the disqualification of inferior birth was washed off. Lord Śrī Caitanya Mahāprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of ācāryas, or authorities. He clearly stated that any man, whatever he may be, whether a brāhmaṇa or śūdra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Kṛṣṇa, he can be accepted as an ācārya or guru, a spiritual master.

Sūta Gosvāmī learned the science of Kṛṣṇa from great ṛṣis and authorities like Śukadeva and Vyāsadeva and he was so qualified that even the sages of Naimiṣāraṇya eagerly wanted to hear from him the science of Kṛṣṇa in the form of Śrīmad-Bhāgavatam. So he had the double association of great souls by hearing and preaching. Transcendental science, or the science of Kṛṣṇa, has to be learned from the authorities, and when one preaches the science, he becomes still more qualified. So Sūta Gosvāmī had both the advantages, and thus undoubtedly he was completely freed from all disqualifications of low birth and mental agonies. This verse definitely proves that Śrīla Śukadeva Gosvāmī did not refuse to teach Sūta Gosvāmī about the transcendental science nor did the sages of Naimiṣāraṇya refuse to hear lessons from him because of his inferior birth. This means that thousands of years ago there was no bar to learning or preaching the transcendental science because of inferior birth. The rigidity of the so-called caste system in Hindu society became prominent within only one hundred years or so when the number of dvija-bandhus, or disqualified men in the families of higher castes, increased. Lord Śrī Caitanya revived the original Vedic system, and He elevated Ṭhākura Haridāsa to the position of nāmācārya, or the authority in preaching the glories of the holy name of the Lord, although His Holiness Śrīla Haridāsa Ṭhākura was pleased to appear in a family of Mohammedans.

Such is the power of pure devotees of the Lord. The Ganges water is accepted as pure, and one can become purified after taking a bath in the waters of the Ganges. But as far as the great devotees of the Lord are concerned, they can purify a degraded soul even by being seen by the lowborn, and what to speak of association. Lord Śrī Caitanya Mahāprabhu wanted to purify the whole atmosphere of the polluted world by sending qualified preachers all over the world, and it remains with the Indians to take up this task scientifically and thus do the best kind of humanitarian work. The mental diseases of the present generation are more acute than bodily diseases; it is quite fit and proper to take up the preaching of Śrīmad-Bhāgavatam all over the world without delay. Mahattamānām abhidhāna also means dictionary of great devotees, or a book full of the words of great devotees. Such a dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Śrīmad-Bhāgavatam.

TEXT 19

kutaḥ punar gṛṇato nāma tasya

mahattamaikānta-parāyaṇasya

yo 'nanta-śaktir bhagavān ananto

mahad-guṇatvād yam anantam āhuḥ

SYNONYMS

kutaḥ-what to say; punaḥ-again; gṛṇataḥ-one who chants; nāma-holy name; tasya-His; mahat-tama-great devotees; ekānta-exclusive; parāyaṇasya-of one who takes shelter of; yaḥ-He who; ananta-is the Unlimited; śaktiḥ-potency; bhagavān-the Personality of Godhead; anantaḥ-immeasurable; mahat-great; guṇatvāt-on account of such attributes; yam-whom; anantam-by the name ananta; āhuḥ-is called.

And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].

The dvija-bandhu, or the less intelligent, uncultured men born of higher castes, put forward many arguments against the lower caste men becoming brāhmaṇas in this life. They argue that birth in a family of śūdras or less than śūdras is made possible by one's previous sinful acts and that one therefore has to complete the terms of disadvantages due to lower birth. And to answer these false logicians, Śrīmad-Bhāgavatam asserts that one who chants the holy name of the Lord under the direction of a pure devotee can at once get free from the disadvantages due to a lower-caste birth. A pure devotee of the Lord does not commit any offense while chanting the holy name of the Lord. There are ten different offenses in the chanting of the holy name of the Lord. To chant the holy name under the direction of a pure devotee is offenseless chanting. Offenseless chanting of the holy name of the Lord is transcendental, and, therefore, such chanting can at once purify one from the effects of all kinds of previous sins. This offenseless chanting indicates that one has fully understood the transcendental nature of the holy name and has thus surrendered unto the Lord. Transcendentally the holy name of the Lord and the Lord Himself are identical, being absolute. The holy name of the Lord is as powerful as the Lord. The Lord is the all-powerful Personality of Godhead, and He has innumerable names, which are all nondifferent from Him and are equally powerful also. In the last word of the Bhagavad-gītā the Lord asserts that one who surrenders fully unto Him is protected from all sins by the grace of the Lord. Since His name and He Himself are identical, the holy name of the Lord can protect the devotee from all effects of sins. The chanting of the holy name of the Lord can undoubtedly deliver one from the disadvantages of a lower caste birth. The Lord's unlimited power is extended on and on by the unlimited expansion of the devotees and incarnations, and thus every devotee of the Lord and incarnations also can be equally surcharged with the potency of the Lord. Since the devotee is surcharged with the potency of the Lord, even fractionally, the disqualification due to lower birth cannot stand in the way.

TEXT 20

etāvatālaṁ nanu sūcitena

guṇair asāmyānatiśāyanasya

hitvetarān prārthayato vibhūtir

yasyāṅghri-reṇuṁ juṣate 'nabhīpsoḥ

SYNONYMS

etāvatā-so far; alam-unnecessary; nanu-if at all; sūcitena-by description; guṇaiḥ-by attributes; asāmya-immeasurable; anati-śāyanasya-of one who is unexcelled; hitvā-leaving aside; itarān-others; prārthayataḥ-of those who ask for; vibhūtiḥ-favor of the goddess of fortune; yasya-one whose; aṅghri-feet; reṇum-dust; juṣate-serves; anabhīpsoḥ-of one who is unwilling.

It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service.

The Personality of Godhead, or the Parameśvara Parabrahman, according to the śrutis, has nothing to do. He has no equal. Nor does anyone excel Him. He has unlimited potencies, and His every action is carried out systematically in His natural and perfect ways. Thus the Supreme Personality of Godhead is full in Himself, and He has nothing to accept from anyone else, including the great demigods like Brahmā. Others ask for the favor of the goddess of fortune, and despite such prayers she declines to award such favors. But still she renders service unto the Supreme Personality of Godhead, although He has nothing to accept from her. The Personality of Godhead in His Garbhodakaśāyī Viṣṇu feature begets Brahmā, the first created person in the material world, from His navel lotus stem and not in the womb of the goddess of fortune, who is eternally engaged in His service. These are some of the instances of His complete independence and perfection. That He has nothing to do does not mean that He is impersonal. He is transcendentally so full of inconceivable potencies that simply by His willing, everything is done without physical or personal endeavor. He is called, therefore, Yogeśvara, or the Lord of all mystic powers.

TEXT 21

athāpi yat-pāda-nakhāvasṛṣṭaṁ

jagad viriñcopahṛtārhaṇāmbhaḥ

seśaṁ punāty anyatamo mukundāt

ko nāma loke bhagavat-padārthaḥ

SYNONYMS

atha-therefore; api-certainly; yat-whose; pāda-nakha-nails of the feet; avasṛṣṭam-emanating; jagat-the whole universe; viriñca-Brahmājī; upahṛta-collected; arhaṇa-worship; ambhaḥ-water; sa-along with; īśam-Lord Śiva; punāti-purifies; anyatamaḥ-who else; mukundāt-besides the Personality of Godhead Śrī Kṛṣṇa; kaḥ-who; nāma-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthaḥ-worth.

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Śiva.

The conception of many gods in the Vedic literatures by the ignorant is completely wrong. The Lord is one without a second, but He expands Himself in many ways, and this is confirmed in the Vedas. Such expansions of the Lord are limitless, but some of them are the living entities. The living entities are not as powerful as the Lord's plenary expansions, and therefore there are two different types of expansions. Lord Brahmā is generally one of the living entities, and Lord Śiva is the via medium between the Lord and the living entities. In other words, even demigods like Lord Brahmā and Lord Śiva, who are the chief amongst all demigods, are never equal to or greater than Lord Viṣṇu, the Supreme Personality of Godhead. The goddess of fortune, Lakṣmī, and all-powerful demigods like Brahmā and Śiva are engaged in the worship of Viṣṇu or Lord Kṛṣṇa; therefore who can be more powerful than Mukunda (Lord Kṛṣṇa) to be factually called the Supreme Personality of Godhead? The goddess of fortune, Lakṣmījī, Lord Brahmā and Lord Śiva are not independently powerful; they are powerful as expansions of the Supreme Lord, and all of them are engaged in the transcendental loving service of the Lord, and so also are the living entities. There are four sects of worshipful devotees of the Lord, and the chief amongst them are the Brahma-sampradāya, Rudra-sampradāya and Śrī-sampradāya, descending directly from Lord Brahmā, Lord Śiva and the goddess of fortune, Lakṣmī, respectively. Besides the above-mentioned three sampradāyas, there is the Kumāra-sampradāya, descending from Sanat-kumāra. All of the four original sampradāyas are still scrupulously engaged in the transcendental service of the Lord up to date, and they all declare that Lord Kṛṣṇa, Mukunda, is the Supreme Personality of Godhead, and no other personality is equal to Him or greater than Him.

TEXT 22

yatrānuraktāḥ sahasaiva dhīrā

vyapohya dehādiṣu saṅgam ūḍham

vrajanti tat pārama-haṁsyam antyaṁ

yasminn ahiṁsopaśamaḥ sva-dharmaḥ

SYNONYMS

yatra-unto whom; anuraktāḥ-firmly attached; sahasā-all of a sudden; eva-certainly; dhīrāḥ-self-controlled; vyapohya-leaving aside; deha-the gross body and subtle mind; ādiṣu-relating to; saṅgam-attachment; ūḍham-taken to; vrajanti-go away; tat-that; pārama-haṁsyam-the highest stage of perfection; antyam-and beyond that; yasmin-in which; ahiṁsā-nonviolence; upaśamaḥ-and renunciation; sva-dharmaḥ-consequential occupation.

Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.

Only the self-controlled can gradually be attached to the Supreme Personality of Godhead. Self-controlled means not indulging in sense enjoyment more than is necessary. And those who are not self-controlled are given over to sense enjoyment. Dry philosophical speculation is a subtle sense enjoyment of the mind. Sense enjoyment leads one to the path of darkness. Those who are self-controlled can make progress on the path of liberation from the conditional life of material existence. The Vedas, therefore, enjoin that one should not go on the path of darkness but should make a progressive march towards the path of light or liberation. Self-control is actually achieved not by artificially stopping the senses from material enjoyment, but by becoming factually attached to the Supreme Lord by engaging one's unalloyed senses in the transcendental service of the Lord. The senses cannot be forcibly curbed, but they can be given proper engagement. Purified senses, therefore, are always engaged in the transcendental service of the Lord. This perfectional stage of sense engagement is called bhakti-yoga. So those who are attached to the means of bhakti-yoga are factually self-controlled and can all of a sudden give up their homely or bodily attachment for the service of the Lord. This is called the paramahaṁsa stage. Haṁsas, or swans, accept only milk out of a mixture of milk and water. Similarly, those who accept the service of the Lord instead of māyā's service are called the paramahaṁsas. They are naturally qualified with all the good attributes, such as pridelessness, freedom from vanity, nonviolence, tolerance, simplicity, respectability, worship, devotion and sincerity. All these godly qualities exist in the devotee of the Lord spontaneously. Such paramahaṁsas, who are completely given up to the service of the Lord, are very rare. They are very rare even amongst the liberated souls. Real nonviolence means freedom from envy. In this world everyone is envious of his fellow being. But a perfect paramahaṁsa, being completely given up to the service of the Lord, is perfectly nonenvious. He loves every living being in relation with the Supreme Lord. Real renunciation means perfect dependence on God. Every living being is dependent on someone else because he is so made. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature. Renunciation means renouncing ones dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord. Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter. This paramahaṁsa stage is the highest perfectional stage in bhakti-yoga, the process of devotional service to the Supreme Lord.

TEXT 23

ahaṁ hi pṛṣṭo 'ryamaṇo bhavadbhir

ācakṣa ātmāvagamo 'tra yāvān

nabhaḥ patanty ātma-samaṁ patattriṇas

tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ

SYNONYMS

aham-my humble self; hi-certainly; pṛṣṭaḥ-asked by you; aryamaṇaḥ-as powerful as the sun; bhavadbhiḥ-by you; ācakṣe-may describe; ātma-avagamaḥ-as far as my knowledge is concerned; atra-herein; yāvān-so far; nabhaḥ-sky; patanti-fly; ātma-samam-as far as it can; patattriṇaḥ-the birds; tathā-thus; samam-similarly; viṣṇu-gatim-knowledge of Viṣṇu; vipaścitaḥ-even though learned.

O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows.

The Supreme Absolute Truth is unlimited. No living being can know about the unlimited by his limited capacity. The Lord is impersonal, personal and localized. By His impersonal feature He is all-pervading Brahman, by His localized feature He is present in everyone's heart as the Supreme Soul, and by His ultimate personal feature He is the object of transcendental loving service by His fortunate associates the pure devotees. The pastimes of the Lord in different features can only be estimated partly by the great learned devotees. So Śrīla Sūta Gosvāmī has rightly taken this position in describing the pastimes of the Lord as far as he has realized. Factually only the Lord Himself can describe Himself, and His learned devotee also can describe Him as far as the Lord gives him the power of description.

TEXTS 24-25

ekadā dhanur udyamya

vicaran mṛgayāṁ vane

mṛgān anugataḥ śrāntaḥ

kṣudhitas tṛṣito bhṛśam

jalāśayam acakṣāṇaḥ

praviveśa tam āśramam

dadarśa munim āsīnaṁ

śāntaṁ mīlita-locanam

SYNONYMS

ekadā-once upon a time; dhanuḥ-arrows and bow; udyamya-taking firmly; vicaran-following; mṛgayām-hunting excursion; vane-in the forest; mṛgān-stags; anugataḥ-while following; śrāntaḥ-fatigued; kṣudhitaḥ-hungry; tṛṣitaḥ-being thirsty; bhṛśam-extremely; jala-āśayam-reservoir of water; acakṣāṇaḥ-while searching for; praviveśa-entered into; tam-that famous; āśramam-hermitage of Śamīka Ṛṣi; dadarśa-saw; munim-the sage; āsīnam-seated; śāntam-all silent; mīlita-closed; locanam-eyes.

Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes.

The Supreme Lord is so kind to His pure devotees that in proper time He calls such devotees up to Him and thus creates an auspicious circumstance for the devotee. Mahārāja Parīkṣit was a pure devotee of the Lord, and there was no reason for him to become extremely fatigued, hungry and thirsty because a devotee of the Lord never becomes perturbed by such bodily demands. But by the desire of the Lord, even such a devotee can become apparently fatigued and thirsty just to create a situation favorable for his renunciation of worldly activities. One has to give up all attachment for worldly relations before one is able to go back to Godhead, and thus when a devotee is too much absorbed in worldly affairs, the Lord creates a situation to cause indifference. The Supreme Lord never forgets His pure devotee, even though he may be engaged in so-called worldly affairs. Sometimes He creates an awkward situation, and the devotee becomes obliged to renounce all worldly affairs. The devotee can understand by the signal of the Lord, but others take it to be unfavorable and frustrating. Mahārāja Parīkṣit was to become the medium for the revelation of Śrīmad-Bhāgavatam by Lord Śrī Kṛṣṇa, as his grandfather Arjuna was the medium for the Bhagavad-gītā. Had Arjuna not been taken up with an illusion of family affection by the will of the Lord, the Bhagavad-gītā would not have been spoken by the Lord Himself for the good of all concerned. Similarly, had Mahārāja Parīkṣit not been fatigued, hungry and thirsty at this time, Śrīmad-Bhāgavatam would not have been spoken by Śrīla Śukadeva Gosvāmī, the prime authority of Śrīmad-Bhāgavatam. So this is a prelude to the circumstances under which Śrīmad-Bhāgavatam was spoken for the benefit of all concerned. The prelude, therefore, begins with the words "once upon a time."

TEXT 26

pratiruddhendriya-prāṇa-

mano-buddhim upāratam

sthāna-trayāt paraṁ prāptaṁ

brahma-bhūtam avikriyam

SYNONYMS

pratiruddha-restrained; indriya-the sense organs; prāṇa-air of respiration; manaḥ-the mind; buddhim-intelligence; upāratam-inactive; sthāna-places; trayāt-from the three; param-transcendental; prāptam-achieved; brahma-bhūtam-qualitatively equal with the Supreme Absolute; avikriyam-unaffected.

The muni's sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute.

It appears that the muni, in whose hermitage the King entered, was in yogic trance. The transcendental position is attained by three processes, namely the process of jñāna, or theoretical knowledge of transcendence, the process of yoga, or factual realization of trance by manipulation of the physiological and psychological functions of the body, and the most approved process of bhakti-yoga, or the engagement of senses in the devotional service of the Lord. In the Bhagavad-gītā also we have the information of the gradual development of perception from matter to a living entity. Our material mind and body develop from the living entity, the soul, and being influenced by the three qualities of matter, we forget our real identity. The jñāna process theoretically speculates about the reality of the soul. But bhakti-yoga factually engages the spirit soul in activities. The perception of matter is transcended to still subtler states of the senses. The senses are transcended to the subtler mind, and then to breathing activities and gradually to intelligence. Beyond the intelligence, the living soul is realized by the mechanical activities of the yoga system, or practice of meditation restraining the senses, regulating the breathing system and applying intelligence to rise to the transcendental position. This trance stops all material activities of the body. The King saw the muni in that position. He also saw the muni as follows.

TEXT 27

viprakīrṇa-jaṭācchannaṁ

rauraveṇājinena ca

viśuṣyat-tālur udakaṁ

tathā-bhūtam ayācata

SYNONYMS

viprakīrṇa-all scattered; jaṭa-ācchannam-covered with compressed, long hair; rauraveṇa-by the skin of a stag; ajinena-by the skin; ca-also; viśuṣyat-dried up; tāluḥ-palate; udakam-water; tathā-bhūtam-in that state; ayācata-asked for.

The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water.

The King, being thirsty, asked the sage for water. That such a great devotee and king asked for water from a sage absorbed in trance was certainly providential. Otherwise there was no chance of such a unique happening. Mahārāja Parīkṣit was thus placed in an awkward position so that gradually Śrīmad-Bhāgavatam could be revealed.

TEXT 28

alabdha-tṛṇa-bhūmy-ādir

asamprāptārghya-sūnṛtaḥ

avajñātam ivātmānaṁ

manyamānaś cukopa ha

SYNONYMS

alabdha-having not received; tṛṇa-seat of straw; bhūmi-place; ādiḥ-and so on; asamprāpta-not properly received; arghya-water for reception; sūnṛtaḥ-sweet words; avajñātam-thus being neglected; iva-like that; ātmānam-personally; manyamānaḥ-thinking like that; cukopa-became angry; ha-in that way.

The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry.

The law of reception in the codes of the Vedic principles states that even if an enemy is received at home, he must be received with all respects. He should not be given a chance to understand that he has come into the house of an enemy. When Lord Kṛṣṇa, accompanied by Arjuna and Bhīma, approached Jarāsandha in Magadha, the respectable enemies were given a royal reception by King Jarāsandha. The guest enemy, namely Bhīma, was to fight with Jarāsandha, and yet they were given a grand reception. At night they used to sit down together as friends and guests, and in the day they used to fight, risking life and death. That was the law of reception. The reception law enjoins that a poor man, who has nothing to offer his guest, should be good enough to offer a straw mat for sitting, a glass of water for drinking and some sweet words. Therefore, to receive a guest, either friend or foe, there is no expense. It is only a question of good manners.

When Mahārāja Parīkṣit entered the door of Śamīka Ṛṣi, he did not expect a royal reception by the ṛṣi because he knew that saints and ṛṣis are not materially rich men. But he never expected that a seat of straw, a glass of water and some sweet words would be denied to him. He was not an ordinary guest, nor was he an enemy of the ṛṣi, and therefore the cold reception by the ṛṣi astonished the King greatly. As a matter of fact, the King was right to get angry with the ṛṣi when he needed a glass of water very badly. To become angry in such a grave situation was not unnatural for the King, but because the King himself was not less than a great saint, his becoming angry and taking action were astonishing. So it must be accepted that it was so ordained by the supreme will of the Lord. The King was a great devotee of the Lord, and the saint was also as good as the King. But by the will of the Lord, the circumstances were so created that they became ways to the King's becoming unattached to family connection and governmental activities and thus becoming a completely surrendered soul unto the lotus feet of Lord Kṛṣṇa. The merciful Lord sometimes creates such awkward positions for his pure devotees in order to drag them towards Himself from the mire of material existence. But outwardly the situations appear to be frustrating to the devotees. The devotees of the Lord are always under the protection of the Lord, and in any condition, frustration or success, the Lord is the supreme guide for the devotees. The pure devotees, therefore, accept all conditions of frustration as blessings from the Lord.

TEXT 29

abhūta-pūrvaḥ sahasā

kṣut-tṛḍbhyām arditātmanaḥ

brāhmaṇaṁ praty abhūd brahman

matsaro manyur eva ca

SYNONYMS

abhūta-pūrvaḥ-unprecedented; sahasā-circumstantially; kṣut-hunger; tṛḍbhyām-as well as by thirst; ardita-being distressed; ātmanaḥ-of his self; brāhmaṇam-unto a brāhmaṇa; prati-against; abhūt-became; brahman-O brāhmaṇas; matsaraḥ-envious; manyuḥ-angry; eva-thus; ca-and.

O brāhmaṇas, the King's anger and envy, directed toward the brāhmaṇa sage, were unprecedented, being that circumstances had made him hungry and thirsty.

For a king like Mahārāja Parīkṣit to become angry and envious, especially at a sage and brāhmaṇa, was undoubtedly unprecedented. The King knew well that brāhmaṇas, sages, children, women and old men are always beyond the jurisdiction of punishment. Similarly, the king, even though he commits a great mistake, is never to be considered a wrongdoer. But in this case, Mahārāja Parīkṣit became angry and envious at the sage due to his thirst and hunger, by the will of the Lord. The King was right to punish his subject for coldly receiving him or neglecting him, but because the culprit was a sage and a brāhmaṇa, it was unprecedented. As the Lord is never envious of anyone, so also the Lord's devotee is never envious of anyone. The only justification for Mahārāja Parīkṣit's behavior is that it was ordained by the Lord.

TEXT 30

sa tu brahma-ṛṣer aṁse

gatāsum uragaṁ ruṣā

vinirgacchan dhanuṣ-koṭyā

nidhāya puram āgataḥ

SYNONYMS

saḥ-the King; tu-however; brahma-ṛṣeḥ-of the brāhmaṇa sage; aṁse-on the shoulder; gata-asum-lifeless; uragam-snake; ruṣā-in anger; vinirgacchan-while leaving; dhanuḥ-koṭyā-with the front of the bow; nidhāya-by placing it; puram-palace; āgataḥ-returned.

While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace.

The King thus treated the sage tit for tat, although he was never accustomed to such silly actions. By the will of the Lord, the King, while going away, found a dead snake in front of him, and he thought that the sage, who had coldly received him, thus might be coldly rewarded by being offered a garland of a dead snake. In the ordinary course of dealing, this was not very unnatural, but in the case of Mahārāja Parīkṣit's dealing with a brāhmaṇa sage, this was certainly unprecedented. It so happened by the will of the Lord.

TEXT 31

eṣa kiṁ nibhṛtāśeṣa-

karaṇo mīlitekṣaṇaḥ

mṛṣā-samādhir āhosvit

kiṁ nu syāt kṣatra-bandhubhiḥ

SYNONYMS

eṣaḥ-this; kim-whether; nibhṛta-aśeṣa-meditative mood; karaṇaḥ-senses; mīlita-closed; īkṣaṇaḥ-eyes; mṛṣā-false; samādhiḥ-trance; āho-remains; svit-if it is so; kim-either; nu-but; syāt-may be; kṣatra-bandhubhiḥ-by the lower kṣatriya.

Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower kṣatriya.

The King, being a devotee of the Lord, did not approve of his own action, and thus he began to wonder whether the sage was really in a trance or was just pretending in order to avoid receiving the King, who was a kṣatriya and therefore lower in rank. Repentance comes in the mind of a good soul as soon as he commits something wrong. Śrīla Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī do not believe that the King's action was due to his past misdeeds. The arrangement was so made by the Lord just to call the King back home, back to Godhead.

According to Śrīla Viśvanātha Cakravartī, the plan was made by the will of the Lord, and by the will of the Lord the situation of frustration was created. The plan was that for his so-called misdeed the King could be cursed by an inexperienced brāhmaṇa boy infected by the influence of Kali, and thus the King would leave his hearth and home for good. His connections with Śrīla Śukadeva Gosvāmī would enable the presentation of the great Śrīmad-Bhāgavatam, which is considered to be the book incarnation of the Lord. This book incarnation of the Lord gives much fascinating information of the transcendental pastimes of the Lord, like His rāsa-līla with the spiritual cowherd damsels of Vrajabhūmi. This specific pastime of the Lord has a special significance because anyone who properly learns about this particular pastime of the Lord will certainly be dissuaded from mundane sex desire and be placed on the path of sublime devotional service to the Lord. The pure devotee's mundane frustration is meant to elevate the devotee to a higher transcendental position. By placing Arjuna and the Pāṇḍavas in frustration due to the intrigue of their cousin-brothers, the prelude of the Battle of Kurukṣetra was created by the Lord. This was to incarnate the sound representative of the Lord, Bhagavad-gītā. So by placing King Parīkṣit in an awkward position, the incarnation of Śrīmad-Bhāgavatam was created by the will of the Lord. Being distressed by hunger and thirst was only a show, because the King endured much, even in the womb of his mother. He was never disturbed by the glaring heat of the brahmāstra released by Aśvatthāmā. The King's distressed condition was certainly unprecedented. The devotees like Mahārāja Parīkṣit are powerful enough to forbear such distresses, by the will of the Lord, and they are never disturbed. The situation, in this case, was therefore all planned by the Lord.

TEXT 32

tasya putro 'titejasvī

viharan bālako 'rbhakaiḥ

rājñāghaṁ prāpitaṁ tātaṁ

śrutvā tatredam abravīt

SYNONYMS

tasya-his (the sage's); putraḥ-son; ati-extremely; tejasvī-powerful; viharan-while playing; bālakaḥ-with boys; arbhakaiḥ-who were all childish; rājñā-by the King; agham-distress; prāpitam-made to have; tātam-the father; śrutvā-by hearing; tatra-then and there; idam-this; abravīt-spoke.

The sage had a son who was very powerful, being a brāhmaṇa's son. While he was playing with inexperienced boys, he heard of his father's distress, which was occasioned by the King. Then and there the boy spoke as follows.

Due to Mahārāja Parīkṣit's good government, even a boy of tender age, who was playing with other inexperienced boys, could become as powerful as a qualified brāhmaṇa. This boy was known as Śṛṅgi, and he achieved good training in brahmacarya by his father so that he could be as powerful as a brāhmaṇa, even at that age. But because the age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brāhmaṇa boy, under the influence of Kali, and thus cultural life began to dwindle day after day. The first victim of brahminical injustice was Mahārāja Parīkṣit, and thus the protection given by the King against the onslaught of Kali was slackened.

TEXT 33

aho adharmaḥ pālānāṁ

pīvnāṁ bali-bhujām iva

svāminy aghaṁ yad dāsānāṁ

dvāra-pānāṁ śunām iva

SYNONYMS

aho-just look at; adharmaḥ-irreligion; pālānām-of the rulers; pīvnām-of one who is brought up; bali-bhujām-like the crows; iva-like; svāmini-unto the master; agham-sin; yat-what is; dāsānām-of the servants; dvāra-pānām-keeping watch at the door; śunām-of the dogs; iva-like.

[The brāhmaṇa's son, Śṛṅgi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants.

The brāhmaṇas are considered to be the head and brains of the social body, and the kṣatriyas are considered to be the arms of the social body. The arms are required to protect the body from all harm, but the arms must act according to the directions of the head and brain. That is a natural arrangement made by the supreme order, for it is confirmed in the Bhagavad-gītā that four social orders or castes, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are set up according to quality and work done by them. Naturally the son of a brāhmaṇa has a good chance to become a brāhmaṇa by the direction of his qualified father, as a son of a medical practitioner has a very good chance to become a qualified medical practitioner. So the caste system is quite scientific. The son must take advantage of the father's qualification and thus become a brāhmaṇa or medical practitioner, and not otherwise. Without being qualified, one cannot become a brāhmaṇa or medical practitioner, and that is the verdict of all scriptures and social orders. Herein Śṛṅgi, a qualified son of a great brāhmaṇa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy. By the influence of Kali, the son of a brāhmaṇa became puffed up with brahminical power and thus wrongly compared Mahārāja Parīkṣit to crows and watchdogs. The King is certainly the watchdog of the state in the sense that he keeps vigilant eyes over the border of the state for its protection and defense, but to address him as a watchdog is the sign of a less-cultured boy. Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brāhmaṇa caste began in the age of Kali. And since brāhmaṇas are the heads of the social order, all other orders of society also began to deteriorate. This beginning of brahminical deterioration was highly deplored by the father of Śṛṅgi, as we will find.

TEXT 34

brāhmaṇaiḥ kṣatra-bandhur hi

gṛha-pālo nirūpitaḥ

sa kathaṁ tad-gṛhe dvāḥ-sthaḥ

sabhāṇḍaṁ bhoktum arhati

SYNONYMS

brāhmaṇaiḥ-by the brahminical order; kṣatra-bandhuḥ-the sons of the kṣatriyas; hi-certainly; gṛha-pālaḥ-the watchdog; nirūpitaḥ-designated; saḥ-he; katham-on what grounds; tat-gṛhe-in the home of him (the master); dvāḥ-sthaḥ-keeping at the door; sa-bhāṇḍam-in the same pot; bhoktum-to eat; arhati-deserves.

The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate?

The inexperienced brāhmaṇa boy certainly knew that the King asked for water from his father and the father did not respond. He tried to explain away his father's inhospitality in an impertinent manner befitting an uncultured boy. He was not at all sorry for the King's not being well received. On the contrary, he justified the wrong act in a way characteristic of the brāhmaṇas of Kali-yuga. He compared the King to a watchdog, and so it was wrong for the King to enter the home of a brāhmaṇa and ask for water from the same pot. The dog is certainly reared by its master, but that does not mean that the dog shall claim to dine and drink from the same pot. This mentality of false prestige is the cause of downfall of the perfect social order, and we can see that in the beginning it was started by the inexperienced son of a brāhmaṇa. As the dog is never allowed to enter within the room and hearth, although it is reared by the master, similarly, according to Śṛṅgi, the King had no right to enter the house of Śamīka Ṛṣi. According to the boy's opinion, the King was on the wrong side and not his father, and thus he justified his silent father.

TEXT 35

kṛṣṇe gate bhagavati

śāstary utpatha-gāminām

tad bhinna-setūn adyāhaṁ

śāsmi paśyata me balam

SYNONYMS

kṛṣṇe-Lord Kṛṣṇa; gate-having departed from this world; bhagavati-the Personality of Godhead; śāstari-the supreme ruler; utpatha-gāminām-of those who are upstarts; tat bhinna-being separated; setūn-the protector; adya-today; aham-myself; śāsmi-shall punish; paśyata-just see; me-my; balam-prowess.

After the departure of Lord Śrī Kṛṣṇa, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power.

The inexperienced brāhmaṇa, puffed up by a little brahma-tejas, became influenced by the spell of Kali-yuga. Mahārāja Parīkṣit gave license to Kali to live in four places as mentioned hereinbefore, but by his very expert government the personality of Kali could hardly find the places allotted him. The personality of Kali-yuga, therefore, was seeking the opportunity to establish authority, and by the grace of the Lord he found a hole in the puffed-up, inexperienced son of a brāhmaṇa. The little brāhmaṇa wanted to show his prowess in destruction, and he had the audacity to punish such a great king as Mahārāja Parīkṣit. He wanted to take the place of Lord Kṛṣṇa after His departure. These are the principal signs of upstarts who want to take the place of Śrī Kṛṣṇa under the influence of the age of Kali. An upstart with a little power wants to become an incarnation of the Lord. There are many false incarnations after the departure of Lord Kṛṣṇa from the face of the globe, and they are misleading the innocent public by accepting the spiritual obedience of the general mass of people to maintain false prestige. In other words, the personality of Kali got the opportunity to reign through this son of a brāhmaṇa, Śṛṅgi.

TEXT 36

ity uktvā roṣa-tāmrākṣo

vayasyān ṛṣi-bālakaḥ

kauśiky-āpa upaspṛśya

vāg-vajraṁ visasarja ha

SYNONYMS

iti-thus; uktvā-saying; roṣa-tāmra-akṣaḥ-with red-hot eyes due to being angry; vayasyān-unto the playmates; ṛṣi-bālakaḥ-the son of a ṛṣi; kauśikī-the River Kauśika; āpaḥ-water; upaspṛśya-by touching; vāk-words; vajram-thunderbolt; visasarja-threw; ha-in the past.

The son of the ṛṣi, his eyes red-hot with anger, touched the water of the River Kauśika while speaking to his playmates and discharged the following thunderbolt of words.

The circumstances under which Mahārāja Parīkṣit was cursed were simply childish, as it appears from this verse. Śṛṅgi was showing his impudency amongst his playmates, who were innocent. Any sane man would have prevented him from doing such great harm to all human society. By killing a king like Mahārāja Parīkṣit, just to make a show of acquired brahminical power, the inexperienced son of a brāhmaṇa committed a great mistake.

TEXT 37

iti laṅghita-maryādaṁ

takṣakaḥ saptame 'hani

daṅkṣyati sma kulāṅgāraṁ

codito me tata-druham

SYNONYMS

iti-thus; laṅghita-surpassing; maryādam-etiquette; takṣakaḥ-snake-bird; saptame-on the seventh; ahani-day; daṅkṣyati-will bite; sma-certainly; kula-aṅgāram-the wretched of the dynasty; coditaḥ-having done; me-my; tata-druham-enmity towards the father.

The brāhmaṇa's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahārāja Parīkṣit] because of his having broken the laws of etiquette by insulting my father.

Thus the beginning of the misuse of brahminical power began, and gradually the brāhmaṇas in the age of Kali became devoid of both brahminical powers and culture. The brāhmaṇa boy considered Mahārāja Parīkṣit to be kulāṅgāra, or the wretched of the dynasty, but factually the brāhmaṇa boy himself was so because only from him did the brāhmaṇa caste become powerless, like the snake whose poisoned teeth are broken. The snake is fearful as long as his poison teeth are there, otherwise he is fearful only to children. The personality of Kali conquered the brāhmaṇa boy first, and gradually the other castes. Thus the whole scientific system of the orders of society in this age has assumed the form of a vitiated caste system, which is now being uprooted by another class of men similarly influenced by the age of Kali. One should see to the root cause of vitiation and not try to condemn the system as it is, without knowledge of its scientific value.

TEXT 38

tato 'bhyetyāśramaṁ bālo

gale sarpa-kalevaram

pitaraṁ vīkṣya duḥkhārto

mukta-kaṇṭho ruroda ha

SYNONYMS

tataḥ-thereafter; abhyetya-after entering into; āśramam-the hermitage; bālaḥ-boy; gale sarpa-the snake on the shoulder; kalevaram-body; pitaram-unto the father; vīkṣya-having seen; duḥkha-ārtaḥ-in a sorry plight; mukta-kaṇṭhaḥ-loudly; ruroda-cried; ha-in the past.

Thereafter, when the boy returned to the hermitage, he saw a snake on his father's shoulder, and out of his grief he cried very loudly.

The boy was not happy because he committed a great mistake, and he wanted to be relieved of the burden on his heart by crying. So after entering the hermitage and seeing his father in that condition, he cried loudly so that he might be relieved. But it was too late. The father regretted the whole incident.

TEXT 39

sa vā āṅgiraso brahman

śrutvā suta-vilāpanam

unmīlya śanakair netre

dṛṣṭvā cāṁse mṛtoragam

SYNONYMS

saḥ-he; vai-also; āṅgirasaḥ-the ṛṣi born in the family of Aṅgirā; brahman-O Śaunaka; śrutvā-on hearing; suta-his son; vilāpanam-crying in distress; unmīlya-opening; śanakaiḥ-gradually; netre-by the eyes; dṛṣṭvā-by seeing; ca-also; aṁse-on the shoulder; mṛta-dead; uragam-snake.

O brāhmaṇas, the ṛṣi, who was born in the family of Aṅgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.

TEXT 40

visṛjya taṁ ca papraccha

vatsa kasmād dhi rodiṣi

kena vā te 'pakṛtam

ity uktaḥ sa nyavedayat

SYNONYMS

visṛjya-throwing aside; tam-that; ca-also; papraccha-asked; vatsa-my dear son; kasmāt-what for; hi-certainly; rodiṣi-crying; kena-by whom; vā-otherwise; te-they; apakṛtam-misbehaved; iti-thus; uktaḥ-being asked; saḥ-the boy; nyavedayat-informed of everything.

He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened.

The father did not take the dead snake on his neck very seriously. He simply threw it away. Actually there was nothing seriously wrong in Mahārāja Parīkṣit's act, but the foolish son took it very seriously, and being influenced by Kali he cursed the King and thus ended a chapter of happy history.

TEXT 41

niśamya śaptam atad-arhaṁ narendraṁ

sa brāhmaṇo nātmajam abhyanandat

aho batāṁho mahad adya te kṛtam

alpīyasi droha urur damo dhṛtaḥ

SYNONYMS

niśamya-after hearing; śaptam-cursed; atat-arham-never to be condemned; nara-indram-unto the King, best of humankind; saḥ-that; brāhmaṇaḥ-brāhmaṇa-ṛṣi; na-not; ātma-jam-his own son; abhyanandat-congratulated; aho-alas; bata-distressing; aṁhaḥ-sins; mahat-great; adya-today; te-yourself; kṛtam-performed; alpīyasi-insignificant; drohe-offense; uruḥ-very great; damaḥ-punishment; dhṛtaḥ-awarded.

The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The ṛṣi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense.

The king is the best of all human beings. He is the representative of God, and he is never to be condemned for any of his actions. In other words, the king can do no wrong. The king may order hanging of a culprit son of a brāhmaṇa, but he does not become sinful for killing a brāhmaṇa. Even if there is something wrong with the king, he is never to be condemned. A medical practitioner may kill a patient by mistaken treatment, but such a killer is never condemned to death. So what to speak of a good and pious king like Mahārāja Parīkṣit? In the Vedic way of life, the king is trained to become a rājarṣi, or a great saint, although he is ruling as king. It is the king only by whose good government the citizens can live peacefully and without any fear. The rājarṣis would manage their kingdoms so nicely and piously that their subjects would respect them as if they were the Lord. That is the instruction of the Vedas. The king is called narendra, or the best amongst the human beings. How then could a king like Mahārāja Parīkṣit be condemned by an inexperienced, puffed-up son of a brahmaṇa, even though he had attained the powers of a qualified brāhmaṇa?

Since Śamīka Ṛṣi was an experienced, good brāhmaṇa, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Mahārāja Parīkṣit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Śṛṅgi. Therefore Ṛṣi Śamīka regretted the whole incident.

TEXT 42

na vai nṛbhir nara-devaṁ parākhyaṁ

sammātum arhasy avipakva-buddhe

yat-tejasā durviṣaheṇa guptā

vindanti bhadrāṇy akutobhayāḥ prajāḥ

SYNONYMS

na-never; vai-as a matter of fact; nṛbhiḥ-by any man; nara-devam-unto a man-god; para-ākhyam-who is transcendental; sammātum-place on equal footing; arhasi-by the prowess; avipakva-unripe or immature; buddhe-intelligence; yat-of whom; tejasā-by the prowess; durviṣaheṇa-unsurpassable; guptāḥ-protected; vindanti-enjoys; bhadrāṇi-all prosperity; akutaḥ-bhayāḥ-completely defended; prajāḥ-the subjects.

O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess.

TEXT 43

alakṣyamāṇe nara-deva-nāmni

rathāṅga-pāṇāv ayam aṅga lokaḥ

tadā hi caura-pracuro vinaṅkṣyaty

arakṣyamāṇo 'vivarūthavat kṣaṇāt

SYNONYMS

alakṣyamāṇe-being abolished; nara-deva-monarchical; nāmni-of the name; ratha-aṅga-pāṇau-the representative of the Lord; ayam-this; aṅga-O my boy; lokaḥ-this world; tadā hi-at once; caura-thieves; pracuraḥ-too much; vinaṅkṣyati-vanquishes; arakṣyamāṇaḥ-being not protected; avivarūtha-vat-like lambs; kṣaṇāt-at once.

My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs.

According to Śrīmad-Bhāgavatam the monarchical regime represents the Supreme Lord, the Personality of Godhead. The king is said to be the representative of the Absolute Personality of Godhead because he is trained to acquire the qualities of God to protect the living beings. The Battle of Kurukṣetra was planned by the Lord to establish the real representative of the Lord, Mahārāja Yudhiṣṭhira. An ideal king thoroughly trained by culture and devotional service with the martial spirit makes a perfect king. Such a personal monarchy is far better than the so-called democracy of no training and responsibility. The thieves and rogues of modern democracy seek election by misrepresentation of votes, and the successful rogues and thieves devour the mass of population. One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein that by abolition of a monarchical regime like that of Mahārāja Parīkṣit, the mass of people become open to many attacks of the age of Kali. They are never happy in an overly advertised form of democracy. The result of such a kingless administration is described in the following verses.

TEXT 44

tad adya naḥ pāpam upaity ananvayaṁ

yan naṣṭa-nāthasya vasor vilumpakāt

parasparaṁ ghnanti śapanti vṛñjate

paśūn striyo 'rthān puru-dasyavo janāḥ

SYNONYMS

tat-for this reason; adya-from this day; naḥ-upon us; pāpam-reaction of sin; upaiti-will overtake; ananvayam-disruption; yat-because; naṣṭa-abolished; nāthasya-of the monarch; vasoḥ-of wealth; vilumpakāt-being plundered; parasparam-between one another; ghnanti-will kill; śapanti-will do harm; vṛñjate-will steal; paśūn-animals; striyaḥ-women; arthān-riches; puru-greatly; dasyavaḥ-thieves; janāḥ-the mass of people.

Due to the termination of the monarchical regimes and the plundering of the people's wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible.

The word naḥ (we) is very significant in this verse. The sage rightly takes the responsibility of the brāhmaṇas as a community for killing monarchical government and thus giving an opportunity to the so-called democrats, who are generally plunderers of the wealth of the state subjects. The so-called democrats capture the administrative machine without assuming responsibility for the prosperous condition of the citizens. Everyone captures the post for personal gratification, and thus instead of one king, a number of irresponsible kings grow up to tax the citizens. It is foretold herein that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc.

TEXT 45

tadārya-dharmaḥ pravilīyate nṛṇāṁ

varṇāśramācāra-yutas trayīmayaḥ

tato 'rtha-kāmābhiniveśitātmanāṁ

śunāṁ kapīnām iva varṇa-saṅkaraḥ

SYNONYMS

tadā-at that time; ārya-progressive civilization; dharmaḥ-engagement; pravilīyate-is systematically vanquished; nṛṇām-of humankind; varṇa-caste; āśrama-orders of society; ācāra-yutaḥ-composed in a good manner; trayī-mayaḥ-in terms of the Vedic injunction; tataḥ-thereafter; artha-economic development; kāma-abhiniveśita-fully absorbed in sense gratification; ātmanām-of men; śunām-like dogs; kapīnām-like monkeys; iva-thus; varṇa-saṅkaraḥ-unwanted population.

At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys.

It is foretold herein that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys. As the monkeys are too sexually inclined and dogs are shameless in sexual intercourse, the general mass of population born of illegitimate connection will systematically go astray from the Vedic way of good manners and qualitative engagements in the castes and orders of life.

The Vedic way of life is the progressive march of the civilization of the Āryans. The Āryans are progressive in Vedic civilization. The Vedic civilization's destination is to go back to Godhead, back home, where there is no birth, no death, no old age and no disease. The Vedas direct everyone not to remain in the darkness of the material world but to go towards the light of the spiritual kingdom far beyond the material sky. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives, the great ṛṣis. The perfect way of life gives all sorts of instruction in things both material and spiritual. The Vedic way of life does not allow any man to be like the monkeys and dogs. A degraded civilization of sense gratification and economic development is the by-product of a godless or kingless government of the people, by the people, and for the people. The people should not, therefore, begrudge the poor administrations they themselves elect.

TEXT 46

dharma-pālo nara-patiḥ

sa tu samrāḍ bṛhac-chravāḥ

sākṣān mahā-bhāgavato

rājarṣir haya-medhayāṭ

kṣut-tṛṭ-śrama-yuto dīno

naivāsmac chāpam arhati

SYNONYMS

dharma-pālaḥ-the protector of religion; nara-patiḥ-the King; saḥ-he; tu-but; samrāṭ-Emperor; bṛhat-highly; śravāḥ-celebrated; sākṣāt-directly; mahā-bhāgavataḥ-the first-class devotee of the Lord; rāja-ṛṣiḥ-saint amongst the royal order; haya-medhayāṭ-great performer of horse sacrifices; kṣut-hunger; tṛṭ-thirst; śrama-yutaḥ-tired and fatigued; dīnaḥ-stricken; na-never; eva-thus; asmat-by us; śāpam-curse; arhati-deserves.

The Emperor Parīkṣit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed.

After explaining the general codes relating to the royal position and asserting that the king can do no wrong and therefore is never to be condemned, the sage Śamīka wanted to say something about Emperor Parīkṣit specifically. The specific qualification of Mahārāja Parīkṣit is summarized herein. The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order. In the śāstras the duties of all castes and orders of society are prescribed. All the qualities of a kṣatriya mentioned in the Bhagavad-gītā (18.43) were present in the person of the Emperor. He was also a great devotee of the Lord and a self-realized soul. Cursing such a king, when he was tired and fatigued with hunger and thirst, was not at all proper. Śamīka Ṛṣi thus admitted from all sides that Mahārāja Parīkṣit was cursed most unjustly. Although all the brāhmaṇas were aloof from the incident, still for the childish action of a brāhmaṇa boy the whole world situation was changed. Thus Ṛṣi Śamīka, a brāhmaṇa, took responsibility for all deterioration of the good orders of the world.

TEXT 47

apāpeṣu sva-bhṛtyeṣu

bālenāpakva-buddhinā

pāpaṁ kṛtaṁ tad bhagavān

sarvātmā kṣantum arhati

SYNONYMS

apāpeṣu-unto one who is completely free from all sins; sva-bhṛtyeṣu-unto one who is subordinate and deserves to be protected; bālena-by a child; apakva-who is immature; buddhinā-by intelligence; pāpam-sinful act; kṛtam-has been done; tat bhagavān-therefore the Personality of Godhead; sarva-ātmā-who is all-pervading; kṣantum-just to pardon; arhati-deserve.

Then the ṛṣi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected.

Everyone is responsible for his own action, either pious or sinful. Ṛṣi Śamīka could foresee that his son had committed a great sin by cursing Mahārāja Parīkṣit, who deserved to be protected by the brāhmaṇas, for he was a pious ruler and completely free from all sins because of his being a first-class devotee of the Lord. When an offense is done unto the devotee of the Lord, it is very difficult to overcome the reaction. The brāhmaṇas, being at the head of the social orders, are meant to give protection to their subordinates and not to curse them. There are occasions when a brāhmaṇa may furiously curse a subordinate kṣatriya or vaiśya, etc., but in the case of Mahārāja Parīkṣit there were no grounds, as already explained. The foolish boy had done it out of sheer vanity in being a brāhmaṇa's son, and thus he became liable to be punished by the law of God. The Lord never forgives a person who condemns His pure devotee. Therefore, by cursing a king the foolish Śṛṅgi had committed not only a sin but also the greatest offense. Therefore the ṛṣi could foresee that only the Supreme Personality of Godhead could save his boy from his sinful act. He therefore directly prayed for pardon from the Supreme Lord, who alone can undo a thing which is impossible to change. The appeal was made in the name of a foolish boy who had developed no intelligence at all.

A question may be raised herein that since it was the desire of the Lord that Parīkṣit Mahārāja be put into that awkward position so that he might be delivered from material existence, then why was a brāhmaṇa's son made responsible for this offensive act? The answer is that the offensive act was performed by a child only so that he could be excused very easily, and thus the prayer of the father was accepted. But if the question is raised why the brāhmaṇa community as a whole was made responsible for allowing Kali into the world affairs, the answer is given in the Varāha Purāṇa that the demons who acted inimically toward the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of brāhmaṇas to take advantage of the age of Kali. The all-merciful Lord gave them a chance to have their births in the families of pious brāhmaṇas so that they could progress toward salvation. But the demons, instead of utilizing the good opportunity, misused the brahminical culture due to being puffed up by vanity in becoming brāhmaṇas. The typical example is the son of Śamīka Ṛṣi, and all the foolish sons of brāhmaṇas are warned hereby not to become as foolish as Śṛṅgi and be always on guard against the demoniac qualities which they had in their previous births. The foolish boy was, of course, excused by the Lord, but others, who may not have a father like Śamīka Ṛṣi, will be put into great difficulty if they misuse the advantages obtained by birth in a brāhmaṇa family.

TEXT 48

tiraskṛtā vipralabdhāḥ

śaptāḥ kṣiptā hatā api

nāsya tat pratikurvanti

tad-bhaktāḥ prabhavo 'pi hi

SYNONYMS

tiraḥ-kṛtāḥ-being defamed; vipralabdhāḥ-being cheated; śaptāḥ-being cursed; kṣiptāḥ-disturbed by negligence; hatāḥ-or even being killed; api-also; na-never; asya-for all these acts; tat-them; pratikurvanti-counteract; tat-the Lord's; bhaktāḥ-devotees; prabhavaḥ-powerful; api-although; hi-certainly.

The devotees of the Lord are so forbearing that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves.

Ṛṣi Śamīka also knew that the Lord does not forgive a person who has committed an offense at the feet of a devotee. The Lord can only give direction to take shelter of the devotee. He thought within himself that if Mahārāja Parīkṣit would countercurse the boy, he might be saved. But he knew also that a pure devotee is callous about worldly advantages or reverses. As such, the devotees are never inclined to counteract personal defamation, curses, negligence, etc. As far as such things are concerned, in personal affairs the devotees do not care for them. But in the case of their being performed against the Lord and His devotees, then the devotees take very strong action. It was a personal affair, and therefore Śamīka Ṛṣi knew that the King would not take counteraction. Thus there was no alternative than to place an appeal to the Lord for the immature boy.

It is not that only the brāhmaṇas are powerful enough to award curses or blessings upon the subordinates; the devotee of the Lord, even though he may not be a brāhmaṇa, is more powerful than a brāhmaṇa. But a powerful devotee never misuses the power for personal benefit. Whatever power the devotee may have is always utilized in service towards the Lord and His devotees only.

TEXT 49

iti putra-kṛtāghena

so 'nutapto mahā-muniḥ

svayaṁ viprakṛto rājñā

naivāghaṁ tad acintayat

SYNONYMS

iti-thus; putra-son; kṛta-done by; aghena-by the sin; saḥ-he (the muni); anutaptaḥ-regretting; mahā-muniḥ-the sage; svayam-personally; viprakṛtaḥ-being so insulted; rājñā-by the King; na-not; eva-certainly; agham-the sin; tat-that; acintayat-thought of it.

The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously.

The whole incident is now cleared up. Mahārāja Parīkṣit's garlanding the sage with a dead snake was not at all a very serious offense, but Śṛṅgi's cursing the King was a serious offense. The serious offense was committed by a foolish child only; therefore he deserved to be pardoned by the Supreme Lord, although it was not possible to get free from the sinful reaction. Mahārāja Parīkṣit also did not mind the curse offered to him by a foolish brāhmaṇa. On the contrary, he took full advantage of the awkward situation, and by the great will of the Lord, Mahārāja Parīkṣit achieved the highest perfection of life through the grace of Śrīla Śukadeva Gosvāmī. Actually it was the desire of the Lord, and Mahārāja Parīkṣit, Ṛṣi Śamīka and his son Śṛṅgi were all instrumental in fulfilling the desire of the Lord. So none of them were put into difficulty because everything was done in relation with the Supreme Person.

TEXT 50

prāyaśaḥ sādhavo loke

parair dvandveṣu yojitāḥ

na vyathanti na hṛṣyanti

yata ātmāguṇāśrayaḥ

SYNONYMS

prāyaśaḥ-generally; sādhavaḥ-saints; loke-in this world; paraiḥ-by others; dvandveṣu-in duality; yojitāḥ-being engaged; na-never; vyathanti-distressed; na-nor; hṛṣyanti-takes pleasure; yataḥ-because; ātmā-self; aguṇa-āśrayaḥ-transcendental.

Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.

The transcendentalists are the empiric philosophers, the mystics and the devotees of the Lord. Empiric philosophers aim at the perfection of merging into the being of the Absolute, mystics aim at perceiving the all-pervading Supersoul, and the devotees of the Lord are engaged in the transcendental loving service of the Personality of Godhead. Since Brahman, Paramātmā and Bhagavān are different phases of the same Transcendence, all these transcendentalists are beyond the three modes of material nature. Material distresses and happinesses are products of the three modes, and therefore the causes of such material distress and happiness have nothing to do with the transcendentalists. The King was a devotee, and the ṛṣi was a mystic. Therefore both of them were unattached to the accidental incident created by the supreme will. The playful child was an instrument in fulfilling the Lord's will.

Thus end the Bhaktivedanta purports of the First Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy."

Chapter Nineteen

The Appearance of Śukadeva Gosvāmī

TEXT 1

sūta uvāca

mahī-patis tv atha tat-karma garhyaṁ

vicintayann ātma-kṛtaṁ sudurmanāḥ

aho mayā nīcam anārya-vat kṛtaṁ

nirāgasi brahmaṇi gūḍha-tejasi

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; mahī-patiḥ-the King; tu-but; atha-thus (while coming back home); tat-that; karma-act; garhyam-abominable; vicintayan-thus thinking; ātma-kṛtam-done by himself; su-durmanāḥ-very much depressed; aho-alas; mayā-by me; nīcam-heinous; anārya-uncivilized; vat-like; kṛtam-done; nirāgasi-unto one who is faultless; brahmaṇi-unto a brāhmaṇa; gūḍha-grave; tejasi-unto the powerful.

Śrī Sūta Gosvāmī said: While returning home, the King [Mahārāja Parīkṣit] felt that the act he had committed against the faultless and powerful brāhmaṇa was heinous and uncivilized. Consequently he was distressed.

The pious King regretted his accidental improper treatment of the powerful brāhmaṇa, who was faultless. Such repentance is natural for a good man like the King, and such repentance delivers a devotee from all kinds of sins accidentally committed. The devotees are naturally faultless. Accidental sins committed by a devotee are sincerely regretted, and by the grace of the Lord all sins unwillingly committed by a devotee are burnt in the fire of repentance.

TEXT 2

dhruvaṁ tato me kṛta-deva-helanād

duratyayaṁ vyasanaṁ nāti-dīrghāt

tad astu kāmaṁ hy agha-niṣkṛtāya me

yathā na kuryāṁ punar evam addhā

SYNONYMS

dhruvam-sure and certain; tataḥ-therefore; me-my; kṛta-deva-helanāt-because of disobeying the orders of the Lord; duratyayam-very difficult; vyasanam-calamity; na-not; ati-greatly; dīrghāt-far off; tat-that; astu-let it be; kāmam-desire without reservations; hi-certainly; agha-sins; niṣkṛtāya-for getting free; me-my; yathā-so that; na-never; kuryām-shall I do it; punaḥ-again; evam-as I have done; addhā-directly.

[King Parīkṣit thought:] Due to my neglecting the injunctions of the Supreme Lord I must certainly expect some difficulty to overcome me in the near future. I now desire without reservation that the calamity come now, for in this way I may be freed of the sinful action and not commit such an offense again.

The Supreme Lord enjoins that brāhmaṇas and cows must be given all protection. The Lord is Himself very much inclined to do good to brāhmaṇas and cows (go-brāhmaṇa-hitāya ca). Mahārāja Parīkṣit knew all this, and thus he concluded that his insulting a powerful brāhmaṇa was certainly to be punished by the laws of the Lord, and he was expecting something very difficult in the very near future. He therefore desired the imminent calamity to fall on him and not on his family members. A man's personal misconduct affects all his family members. Therefore Mahārāja Parīkṣit desired the calamity to fall on him alone. By suffering personally he would be restrained from future sins, and at the same time the sin which he had committed would be counteracted so that his descendants would not suffer. That is the way a responsible devotee thinks. The family members of a devotee also share the effects of a devotee's service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. A devotee son in the family is the greatest boon or blessing of the Lord.

TEXT 3

adyaiva rājyaṁ balam ṛddha-kośaṁ

prakopita-brahma-kulānalo me

dahatv abhadrasya punar na me 'bhūt

pāpīyasī dhīr dvija-deva-gobhyaḥ

SYNONYMS

adya-this day; eva-on the very; rājyam-kingdom; balam ṛddha-strength and riches; kośam-treasury; prakopita-ignited by; brahma-kula-by the brāhmaṇa community; analaḥ-fire; me dahatu-let it burn me; abhadrasya-inauspiciousness; punaḥ-again; na-not; me-unto me; abhūt-may occur; pāpīyasī-sinful; dhīḥ-intelligence; dvija-brāhmaṇas; deva-the Supreme Lord; gobhyaḥ-and the cows.

I am uncivilized and sinful due to my neglect of brahminical culture, God consciousness and cow protection. Therefore I wish that my kingdom, strength and riches burn up immediately by the fire of the brāhmaṇa's wrath so that in the future I may not be guided by such inauspicious attitudes.

Progressive human civilization is based on brahminical culture, God consciousness and protection of cows. All economic development of the state by trade, commerce, agriculture and industries must be fully utilized in relation to the above principles, otherwise all so-called economic development becomes a source of degradation. Cow protection means feeding the brahminical culture, which leads towards God consciousness, and thus perfection of human civilization is achieved. The age of Kali aims at killing the higher principles of life, and although Mahārāja Parīkṣit strongly resisted the domination of the personality of Kali within the world, the influence of the age of Kali came at an opportune moment, and even a strong king like Mahārāja Parīkṣit was induced to disregard the brahminical culture due to a slight provocation of hunger and thirst. Mahārāja Parīkṣit lamented the accidental incident, and he desired that all his kingdom, strength and accumulation of wealth would be burned up for not being engaged in brahminical culture, etc.

Where wealth and strength are not engaged in the advancement of brahminical culture, God consciousness and cow protection, the state and home are surely doomed by Providence. If we want peace and prosperity in the world, we should take lessons from this verse; every state and every home must endeavor to advance the cause of brahminical culture for self-purification, God consciousness for self-realization and cow protection for getting sufficient milk and the best food to continue a perfect civilization.

TEXT 4

sa cintayann ittham athāśṛṇod yathā

muneḥ sutokto nirṛtis takṣakākhyaḥ

sa sādhu mene na cireṇa takṣakā-

nalaṁ prasaktasya virakti-kāraṇam

SYNONYMS

saḥ-he, the King; cintayan-thinking; ittham-like this; atha-now; aśṛṇot-heard; yathā-as; muneḥ-of the sage; suta-uktaḥ-uttered by the son; nirṛtiḥ-death; takṣaka-ākhyaḥ-in relation with the snake-bird; saḥ-he (the King); sādhu-well and good; mene-accepted; na-not; cireṇa-very long time; takṣaka-snake-bird; analam-fire; prasaktasya-for one who is too attached; virakti-indifference; kāraṇam-cause.

While the King was thus repenting, he received news of his imminent death, which would be due to the bite of a snake-bird, occasioned by the curse spoken by the sage's son. The King accepted this as good news, for it would be the cause of his indifference toward worldly things.

Real happiness is achieved by spiritual existence or by cessation of the repetition of birth and death. One can stop the repetition of birth and death only by going back to Godhead. In the material world, even by attaining the topmost planet (Brahmaloka), one cannot get rid of the conditions of repeated birth and death, but still we do not accept the path of attaining perfection. The path of perfection frees one from all material attachments, and thus one becomes fit to enter into the spiritual kingdom. Therefore, those who are materially poverty-stricken are better candidates than those who are materially prosperous. Mahārāja Parīkṣit was a great devotee of the Lord and a bona fide candidate for entering into the kingdom of God, but even though he was so, his material assets as the Emperor of the world were setbacks to perfect attainment of his rightful status as one of the associates of the Lord in the spiritual sky. As a devotee of the Lord, he could understand that the cursing of the brāhmaṇa boy, although unwise, was a blessing upon him, being the cause of detachment from worldly affairs, both political and social. Śamīka Muni also, after regretting the incident, conveyed the news to the King as a matter of duty so that the King would be able to prepare himself to go back to Godhead. Śamīka Muni sent news to the King that foolish Śṛṅgi, his son, although a powerful brāhmaṇa boy, unfortunately had misused his spiritual power by cursing the King unwarrantedly. The incident of the King's garlanding the muni was not sufficient cause for being cursed to death, but since there was no way to retract the curse, the King was informed to prepare for death within a week. Both Śamīka Muni and the King were self-realized souls. Śamīka Muni was a mystic, and Mahārāja Parīkṣit was a devotee. Therefore there was no difference between them in self-realization. Neither of them was afraid of meeting death. Mahārāja Parīkṣit could have gone to the muni to beg his pardon, but the news of imminent death was conveyed to the King with so much regret by the muni that the King did not want to shame the muni further by his presence there. He decided to prepare himself for his imminent death and find out the way to go back to Godhead.

The life of a human being is a chance to prepare oneself to go back to Godhead, or to get rid of the material existence, the repetition of birth and death. Thus in the system of varṇāśrama-dharma every man and woman is trained for this purpose. In other words, the system of varṇāśrama-dharma is known also as sanātana-dharma, or the eternal occupation. The system of varṇāśrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vānaprastha to acquire complete knowledge and then to take sannyāsa prior to his inevitable death. Parīkṣit Mahārāja was fortunate to get a seven-day notice to meet his inevitable death. But for the common man there is no definite notice, although death is inevitable for all. Foolish men forget this sure fact of death and neglect the duty of preparing themselves for going back to Godhead. They spoil their lives in animal propensities to eat, drink, be merry and enjoy. Such an irresponsible life is adopted by the people in the age of Kali because of a sinful desire to condemn brahminical culture, God consciousness and cow protection, for which the state is responsible. The state must employ revenue to advance these three items and thus educate the populace to prepare for death. The state which does so is the real welfare state. The state of India should better follow the examples of Mahārāja Parīkṣit, the ideal executive head, than to imitate other materialistic states which have no idea of the kingdom of Godhead, the ultimate goal of human life. Deterioration of the ideals of Indian civilization has brought about the deterioration of civic life, not only in India but also abroad.

TEXT 5

atho vihāyemam amuṁ ca lokaṁ

vimarśitau heyatayā purastāt

kṛṣṇāṅghri-sevām adhimanyamāna

upāviśat prāyam amartya-nadyām

SYNONYMS

atho-thus; vihāya-giving up; imam-this; amum-and the next; ca-also; lokam-planets; vimarśitau-all of them being judged; heyatayā-because of inferiority; purastāt-hereinbefore; kṛṣṇa-aṅghri-the lotus feet of the Lord, Śrī Kṛṣṇa; sevām-transcendental loving service; adhimanyamānaḥ-one who thinks of the greatest of all achievements; upāviśat-sat down firmly; prāyam-for fasting; amartya-nadyām-on the bank of the transcendental river (the Ganges or the Yamunā).

Mahārāja Parīkṣit sat down firmly on the banks of the Ganges to concentrate his mind in Kṛṣṇa consciousness, rejecting all other practices of self-realization, because transcendental loving service to Kṛṣṇa is the greatest achievement, superseding all other methods.

For a devotee like Mahārāja Parīkṣit, none of the material planets, even the topmost Brahmaloka, is as desirable as Goloka Vṛndāvana, the abode of Lord Śrī Kṛṣṇa, the primeval Lord and original Personality of Godhead. This earth is one of the innumerable material planets within the universe, and there are innumerable universes also within the compass of the mahat-tattva. The devotees are told by the Lord and His representatives, the spiritual masters or ācāryas, that not one of the planets within all the innumerable universes is suitable for the residential purposes of a devotee. The devotee always desires to go back home, back to Godhead, just to become one of the associates of the Lord in the capacity of servitor, friend, parent or conjugal lover of the Lord, either in one of the innumerable Vaikuṇṭha planets or in Goloka Vṛndāvana, the planet of Lord Śrī Kṛṣṇa. All these planets are eternally situated in the spiritual sky, the paravyoma, which is on the other side of the Causal Ocean within the mahat-tattva. Mahārāja Parīkṣit was already aware of all this information due to his accumulated piety and birth in a high family of devotees, Vaiṣṇavas, and thus he was not at all interested in the material planets. Modern scientists are very eager to reach the moon by material arrangements, but they cannot conceive of the highest planet of this universe. But a devotee like Mahārāja Parīkṣit does not care a fig for the moon or, for that matter, any of the material planets. So when he was assured of his death on a fixed date, he became more determined in the transcendental loving service of Lord Kṛṣṇa by complete fasting on the bank of the transcendental River Yamunā, which flows down by the capital of Hastināpura (in the Delhi state). Both the Ganges and the Yamunā are amartyā (transcendental) rivers, and Yamunā is still more sanctified for the following reasons.

TEXT 6

yā vai lasac-chrī-tulasī-vimiśra-

kṛṣṇāṅghri-reṇv-abhyadhikāmbu-netrī

punāti lokān ubhayatra seśān

kas tāṁ na seveta mariṣyamāṇaḥ

SYNONYMS

yā-the river which; vai-always; lasat-floating with; śrī-tulasī-tulasī leaves; vimiśra-mixed; kṛṣṇa-aṅghri-the lotus feet of the Lord, Śrī Kṛṣṇa; reṇu-dust; abhyadhika-auspicious; ambu-water; netrī-that which is carrying; punāti-sanctifies; lokān-planets; ubhayatra-both the upper and lower or inside and outside; sa-īśān-along with Lord Śiva; kaḥ-who else; tām-that river; na-does not; seveta-worship; mariṣyamāṇaḥ-one who is to die at any moment.

The river [Ganges, by which the King sat to fast] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and tulasī leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Śiva and other demigods. Consequently everyone who is destined to die must take shelter of this river.

Mahārāja Parīkṣit, just after receiving the news of his death within seven days, at once retired from family life and shifted himself to the sacred bank of the Yamunā River. Generally it is said that the King took shelter on the bank of the Ganges, but according to Śrīla Jīva Gosvāmī, the King took shelter on the bank of the Yamunā. Śrīla Jīva Gosvāmī's statement appears to be more accurate because of the geographical situation. Mahārāja Parīkṣit resided in his capital Hastināpura, situated near present Delhi, and the River Yamunā flows down past the city. Naturally the King would take shelter of the River Yamunā because she was flowing past his palace door. And as far as sanctity is concerned, the River Yamunā is more directly connected with Lord Kṛṣṇa than the Ganges. The Lord sanctified the River Yamunā from the beginning of His transcendental pastimes in the world. While His father Vasudeva was crossing the Yamunā with the baby Lord Kṛṣṇa for a safe place at Gokula on the other bank of the river from Mathurā, the Lord fell down in the river, and by the dust of His lotus feet the river at once became sanctified. It is especially mentioned herein that Mahārāja Parīkṣit took shelter of that particular river which is beautifully flowing, carrying the dust of the lotus feet of Lord Kṛṣṇa, mixed with tulasī leaves. Lord Kṛṣṇa's lotus feet are always besmeared with the tulasī leaves, and thus as soon as His lotus feet contact the water of the Ganges and the Yamunā, the rivers become at once sanctified. The Lord, however, contacted the River Yamunā more than the Ganges. According to the Varāha Purāṇa, as quoted by Śrīla Jīva Gosvāmī, there is no difference between the water of the Ganges and the Yamunā, but when the water of the Ganges is sanctified one hundred times, it is called the Yamunā. Similarly, it is said in the scriptures that one thousand names of Viṣṇu are equal to one name of Rāma, and three names of Lord Rāma are equal to one name of Kṛṣṇa.

TEXT 7

iti vyavacchidya sa pāṇḍaveyaḥ

prāyopaveśaṁ prati viṣṇu-padyām

dadhau mukundāṅghrim ananya-bhāvo

muni-vrato mukta-samasta-saṅgaḥ

SYNONYMS

iti-thus; vyavacchidya-having decided; saḥ-the King; pāṇḍaveyaḥ-worthy descendant of the Pāṇḍavas; prāya-upaveśam-for fasting until death; prati-toward; viṣṇu-padyām-on the bank of the Ganges (emanating from the lotus feet of Lord Viṣṇu); dadhau-gave himself up; mukunda-aṅghrim-unto the lotus feet of Lord Kṛṣṇa; ananya-without deviation; bhāvaḥ-spirit; muni-vrataḥ-with the vows of a sage; mukta-liberated from; samasta-all kinds of; saṅgaḥ-association.

Thus the King, the worthy descendant of the Pāṇḍavas, decided once and for all and sat on the Ganges' bank to fast until death and give himself up to the lotus feet of Lord Kṛṣṇa, who alone is able to award liberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage.

The water of the Ganges sanctifies all the three worlds, including the gods and the demigods, because it emanates from the lotus feet of the Personality of Godhead Viṣṇu. Lord Kṛṣṇa is the fountainhead of the principle of viṣṇu-tattva, and therefore shelter of His lotus feet can deliver one from all sins, including an offense committed by a king unto a brāhmaṇa. Mahārāja Parīkṣit, therefore, decided to meditate upon the lotus feet of Lord Śrī Kṛṣṇa, who is Mukunda, or the giver of liberations of all description. The banks of the Ganges or the Yamunā give one a chance to remember the Lord continuously. Mahārāja Parīkṣit freed himself from all sorts of material association and meditated upon the lotus feet of Lord Kṛṣṇa, and that is the way of liberation. To be free from all material association means to cease completely from committing any further sins. To meditate upon the lotus feet of the Lord means to become free from the effects of all previous sins. The conditions of the material world are so made that one has to commit sins willingly or unwillingly, and the best example is Mahārāja Parīkṣit himself, who was a recognized sinless, pious king. But he also became a victim of an offense, even though he was ever unwilling to commit such a mistake. He was cursed also, but because he was a great devotee of the Lord, even such reverses of life became favorable. The principle is that one should not willingly commit any sin in his life and should constantly remember the lotus feet of the Lord without deviation. Only in such a mood will the Lord help the devotee make regular progress toward the path of liberation and thus attain the lotus feet of the Lord. Even if there are accidental sins committed by the devotee, the Lord saves the surrendered soul from all sins, as confirmed in all scriptures.

sva-pāda-mūlaṁ bhajataḥ priyasya
tyaktāny abhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ

(SB 11.5.42)

TEXT 8

tatropajagmur bhuvanaṁ punānā

mahānubhāvā munayaḥ sa-śiṣyāḥ

prāyeṇa tīrthābhigamāpadeśaiḥ

svayaṁ hi tīrthāni punanti santaḥ

SYNONYMS

tatra-there; upajagmuḥ-arrived; bhuvanam-the universe; punānāḥ-those who can sanctify; mahā-anubhāvāḥ-great minds; munayaḥ-thinkers; sa-śiṣyāḥ-along with their disciples; prāyeṇa-almost; tīrtha-place of pilgrimage; abhigama-journey; apadeśaiḥ-on the plea of; svayam-personally; hi-certainly; tīrthāni-all the places of pilgrimage; punanti-sanctify; santaḥ-sages.

At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim's journey.

When Mahārāja Parīkṣit sat down on the bank of the Ganges, the news spread in all directions of the universe, and the great-minded sages, who could follow the importance of the occasion, all arrived there on the plea of pilgrimage. Actually they came to meet Mahārāja Parīkṣit and not to take a bath of pilgrimage because all of them were competent enough to sanctify the places of pilgrimage. Common men go to pilgrimage sites to get themselves purified of all sins. Thus the places of pilgrimage become overburdened with the sins of others. But when such sages visit overburdened places of pilgrimage, they sanctify the places by their presence. Therefore the sages who came to meet Mahārāja Parīkṣit were not very much interested in getting themselves purified like common men, but on the plea of taking a bath in that place they came to meet Mahārāja Parīkṣit because they could foresee that Śrīmad-Bhāgavatam would be spoken by Śukadeva Gosvāmī. All of them wanted to take advantage of the great occasion.

TEXTS 9-10

atrir vasiṣṭhaś cyavanaḥ śaradvān

ariṣṭanemir bhṛgur aṅgirāś ca

parāśaro gādhi-suto 'tha rāma

utathya indrapramadedhmavāhau

medhātithir devala ārṣṭiṣeṇo

bhāradvājo gautamaḥ pippalādaḥ

maitreya aurvaḥ kavaṣaḥ kumbhayonir

dvaipāyano bhagavān nāradaś ca

SYNONYMS

atri to nārada-all names of the different saintly personalities who arrived there from different parts of the universe.

From different parts of the universe there arrived great sages like Atri, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Vasiṣṭha, Parāśara, Viśvāmitra, Aṅgirā, Paraśurāma, Utathya, Indrapramada, Idhmavāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana and the great personality Nārada.

Cyavana: A great sage and one of the sons of Bhṛgu Muni. He was born prematurely when his pregnant mother was kidnapped. Cyavana is one of the six sons of his father.

Bhṛgu: When Brahmājī was performing a great sacrifice on behalf of Varuṇa, Maharṣi Bhṛgu was born from the sacrificial fire. He was a great sage, and his very dear wife was Pulomā. He could travel in space like Durvāsā, Nārada and others, and he used to visit all the planets of the universe. Before the Battle of Kurukṣetra, he tried to stop the battle. Sometimes he instructed Bhāradvāja Muni about astronomical evolution, and he is the author of the great Bhṛgu-saṁhitā, the great astrological calculation. He explained how air, fire, water and earth are generated from ether. He explained how the air in the stomach works and regulates the intestines. As a great philosopher, he logically established the eternity of the living entity (Mahābhārata). He was also a great anthropologist, and the theory of evolution was long ago explained by him. He was a scientific propounder of the four divisions and orders of human society known as the varṇāśrama institution. He converted the kṣatriya king Vītahavya into a brāhmaṇa.

Vasiṣṭa: See Śrīmad-Bhāgavatam 1.9.6.

Parāśara: He is the grandson of Vasiṣṭha Muni and father of Vyāsadeva. He is the son of Maharṣi Śakti, and his mother's name was Adṛśyatī. He was in the womb of his mother when she was only twelve years old. And from within the womb of his mother he learned the Vedas. His father was killed by a demon, Kalmāṣapāda, and to avenge this he wanted to annihilate the whole world. He was restrained, however, by his grandfather Vasiṣṭha. He then performed a Rākṣasa-killing yajña, but Maharṣi Pulastya restrained him. He begot Vyāsadeva, being attracted by Satyavatī, who was to become the wife of Mahārāja Śāntanu. By the blessings of Parāśara, Satyavatī became fragrant for miles. He was present also during the time of Bhīṣma's death. He was spiritual master of Mahārāja Janaka and a great devotee of Lord Śiva. He is the author of many Vedic scriptures and sociological directions.

Gādhi-suta, or Viśvāmitra: A great sage of austerity and mystic power. He is famous as Gādhi-suta because his father was Gādhi, a powerful king of the province of Kanyakubja (part of Uttara Pradesh). Although he was a kṣatriya by birth, he became a brāhmaṇa in the very same body by the power of his spiritual achievements. He picked a quarrel with Vasiṣṭha Muni when he was a kṣatriya king and performed a great sacrifice in cooperation with Magaṅga Muni and thus was able to vanquish the sons of Vasiṣṭha. He became a great yogī, and yet he failed to check his senses and thus was obliged to become the father of Śakuntalā, the beauty queen of world history. Once, when he was a kṣatriya king, he visited the hermitage of Vasiṣṭha Muni, and he was given a royal reception. Viśvāmitra wanted from Vasiṣṭha a cow named Nandinī, and the Muni refused to deliver it. Viśvāmitra stole the cow, and thus there was a quarrel between the sage and the King. Viśvāmitra was defeated by the spiritual strength of Vasiṣṭha, and thus the King decided to become a brāhmaṇa. Before becoming a brāhmaṇa he underwent severe austerity on the bank of the Kauśika. He was also one who tried to stop the Kurukṣetra war.

Aṅgirā: He is one of the six mental sons of Brahmā and the father of Bṛhaspati, the great learned priest of the demigods in the heavenly planets. He was born of the semen of Brahmājī given to a cinder of fire. Utathya and Saṁvarta are his sons. It is said that he is still performing austerity and chanting the holy name of the Lord at a place known as Alokānanda on the banks of the Ganges.

Paraśurāma: See Śrīmad-Bhāgavatam 1.9.6.

Utathya: One of the three sons of Maharṣi Aṅgirā. He was the spiritual master of Mahārāja Mandhātā. He married Bhadrā, the daughter of Soma (moon). Varuṇa kidnapped his wife Bhadrā, and to retaliate the offense of the god of water, he drank all the water of the world.

Medhātithi: An old sage of yore. An assembly member of the heavenly King Indradeva. His son was Kaṇva Muni, who brought up Śakuntalā in the forest. He was promoted to the heavenly planet by strictly following the principles of retired life (vānaprastha).

Devala: A great authority like Nārada Muni and Vyāsadeva. His good name is on the list of authorities mentioned in the Bhagavad-gītā when Arjuna acknowledged Lord Kṛṣṇa as the Supreme Personality of Godhead. He met Mahārāja Yudhiṣṭhira after the Battle of Kurukṣetra, and he was the elder brother of Dhaumya, the priest of the Pāṇḍava family. Like the kṣatriyas, he also allowed his daughter to select her own husband in a svayaṁvara meeting, and at that ceremony all the bachelor sons of the ṛṣis were invited. According to some, he is not Asita Devala.

Bhāradvāja: See Śrīmad-Bhāgavatam 1.9.6.

Gautama: One of the seven great sages of the universe. Śaradvān Gautama was one of his sons. Persons in the Gautama-gotra (dynasty) today are either his family descendants or in his disciplic succession. The brāhmaṇas who profess Gautama-gotra are generally family descendants, and the kṣatriyas and vaiśyas who profess Gautama-gotra are all in the line of his disciplic succession. He was the husband of the famous Ahalyā who turned into stone when Indradeva, the King of the heaven, molested her. Ahalyā was delivered by Lord Rāmacandra. Gautama was the grandfather of Kṛpācārya, one of the heroes of the Battle of Kurukṣetra.

Maitreya: A great ṛṣi of yore. He was spiritual master of Vidura and a great religious authority. He advised Dhṛtarāṣṭra to keep good relations with the Pāṇḍavas. Duryodhana disagreed and thus was cursed by him. He met Vyāsadeva and had religious discourses with him.

TEXT 11

anye ca devarṣi-brahmarṣi-varyā

rājarṣi-varyā aruṇādayaś ca

nānārṣeya-pravarān sametān

abhyarcya rājā śirasā vavande

SYNONYMS

anye-many others; ca-also; devarṣi-saintly demigods; brahmarṣi-saintly brāhmaṇas; varyāḥ-topmost; rājarṣi-varyāḥ-topmost saintly kings; aruṇa-ādayaḥ-a special rank of rājarṣis; ca-and; nānā-many others; ārṣeya-pravarān-chief amongst the dynasties of the sages; sametān-assembled together; abhyarcya-by worshiping; rājā-the Emperor; śirasā-bowed his head to the ground; vavande-welcomed.

There were also many other saintly demigods, kings and special royal orders called aruṇādayas [a special rank of rājarṣis] from different dynasties of sages. When they all assembled together to meet the Emperor [Parīkṣit], he received them properly and bowed his head to the ground.

The system of bowing the head to the ground to show respect to superiors is an excellent etiquette which obliges the honored guest deep into the heart. Even the first-grade offender is excused simply by this process, and Mahārāja Parīkṣit, although honored by all the ṛṣis and kings, welcomed all the big men in that humble etiquette in order to be excused from any offenses. Generally at the last stage of one's life this humble method is adopted by every sensible man in order to be excused before departure. In this way Mahārāja Parīkṣit implored everyone's good will for going back home, back to Godhead.

TEXT 12

sukhopaviṣṭeṣv atha teṣu bhūyaḥ

kṛta-praṇāmaḥ sva-cikīrṣitaṁ yat

vijñāpayām āsa vivikta-cetā

upasthito 'gre 'bhigṛhīta-pāṇiḥ

SYNONYMS

sukha-happily; upaviṣṭeṣu-all sitting down; atha-thereupon; teṣu-unto them (the visitors); bhūyaḥ-again; kṛta-praṇāmaḥ-having offered obeisances; sva-his own; cikīrṣitam-decision of fasting; yat-who; vijñāpayām āsa-submitted; vivikta-cetāḥ-one whose mind is detached from worldly affairs; upasthitaḥ-being present; agre-before them; abhigṛhīta-pāṇiḥ-humbly with folded hands.

After all the ṛṣis and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death.

Although the King had already decided to fast until death on the bank of the Ganges, he humbly expressed his decision to elicit the opinions of the great authorities present there. Any decision, however important, should be confirmed by some authority. That makes the matter perfect. This means that the monarchs who ruled the earth in those days were not irresponsible dictators. They scrupulously followed the authoritative decisions of the saints and sages in terms of Vedic injunction. Mahārāja Parīkṣit, as a perfect king, followed the principles by consulting the authorities, even up to the last days of his life.

TEXT 13

rājovāca

aho vayaṁ dhanyatamā nṛpāṇāṁ

mahattamānugrahaṇīya-śīlāḥ

rājñāṁ kulaṁ brāhmaṇa-pāda-śaucād

dūrād visṛṣṭaṁ bata garhya-karma

SYNONYMS

rājā uvāca-the fortunate King said; aho-ah; vayam-we; dhanya-tamāḥ-most thankful; nṛpāṇām-of all the kings; mahat-tama-of the great souls; anugrahaṇīya-śīlāḥ-trained to get favors; rājñām-of the royal; kulam-orders; brāhmaṇa-pāda-feet of the brāhmaṇas; śaucāt-refuse after cleaning; dūrāt-at a distance; visṛṣṭam-always left out; bata-on account of; garhya-condemnable; karma-activities.

The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you [sages] consider royalty as refuse to be rejected and left in a distant place.

According to religious principles, stool, urine, wash water, etc., must be left at a long distance. Attached bathrooms, urinals, etc. may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters. That very example is cited herein in relation to the kingly order for those who are progressively marching back to Godhead. Lord Śrī Caitanya Mahāprabhu said that to be in intimate touch with dollars-and-cents men, or the kingly order, is worse than suicide for one who desires to go back to Godhead. In other words, the transcendentalists do not generally associate with men who are too enamored by the external beauty of God's creation. By advanced knowledge in spiritual realization, the transcendentalist knows that this beautiful material world is nothing but a shadowy reflection of the reality, the kingdom of God. They are not, therefore, very much captivated by royal opulence or anything like that. But in the case of Mahārāja Parīkṣit, the situation was different. Apparently the King was condemned to death by an inexperienced brāhmaṇa boy, but factually he was called by the Lord to return to Him. Other transcendentalists, the great sages and mystics who assembled together because of Mahārāja Parīkṣit's fasting unto death, were quite anxious to see him, for he was going back to Godhead. Mahārāja Parīkṣit also could understand that the great sages who assembled there were all kind to his forefathers, the Pāṇḍavas, because of their devotional service to the Lord. He therefore felt grateful to the sages for being present there at the last stage of his life, and he felt that it was all due to the greatness of his late forefathers or grandfathers. He felt proud, therefore, that he happened to be the descendant of such great devotees. Such pride for the devotees of the Lord is certainly not equal to the puffed-up sense of vanity for material prosperity. The first is reality, whereas the other is false and vain.

TEXT 14

tasyaiva me 'ghasya parāvareśo

vyāsakta-cittasya gṛheṣv abhīkṣṇam

nirveda-mūlo dvija-śāpa-rūpo

yatra prasakto bhayam āśu dhatte

SYNONYMS

tasya-his; eva-certainly; me-mine; aghasya-of the sinful; parā-transcendental; avara-mundane; īśaḥ-controller, the Supreme Lord; vyāsakta-overly attached; cittasya-of the mind; gṛheṣu-to family affairs; abhīkṣṇam-always; nirveda-mūlaḥ-the source of detachment; dvija-śāpa-cursing by the brāhmaṇa; rūpaḥ-form of; yatra-whereupon; prasaktaḥ-one who is affected; bhayam-fearfulness; āśu-very soon; dhatte-take place.

The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brāhmaṇa's curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world.

Mahārāja Parīkṣit, although born in a family of great devotees, the Pāṇḍavas, and although securely trained in transcendental attachment for the association of the Lord, still found the allurement of mundane family life so strong that he had to be detached by a plan of the Lord. Such direct action is taken by the Lord in the case of a special devotee. Mahārāja Parīkṣit could understand this by the presence of the topmost transcendentalists in the universe. The Lord resides with His devotees, and therefore the presence of the great saints indicated the presence of the Lord. The King therefore welcomed the presence of the great ṛṣis as a mark of favor of the Supreme Lord.

TEXT 15

taṁ mopayātaṁ pratiyantu viprā

gaṅgā ca devī dhṛta-cittam īśe

dvijopasṛṣṭaḥ kuhakas takṣako vā

daśatv alaṁ gāyata viṣṇu-gāthāḥ

SYNONYMS

tam-for that reason; mā-me; upayātam-taken shelter of; pratiyantu-just accept me; viprāḥ-O brāhmaṇas; gaṅgā-mother Ganges; ca-also; devī-direct representative of the Lord; dhṛta-taken into; cittam-heart; īśe-unto the Lord; dvija-upasṛṣṭaḥ-created by the brāhmaṇa; kuhakaḥ-something magical; takṣakaḥ-the snakebird; vā-either; daśatu-let it bite; alam-without further delay; gāyata-please go on singing; viṣṇu-gāthāḥ-narration of the deeds of Viṣṇu.

O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird-or whatever magical thing the brāhmaṇa created-bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu.

As soon as one is given up completely unto the lotus feet of the Supreme Lord, he is not at all afraid of death. The atmosphere created by the presence of great devotees of the Lord on the bank of the Ganges and Mahārāja Parīkṣit's complete acceptance of the Lord's lotus feet were sufficient guarantee to the King for going back to Godhead. He thus became absolutely free from all fear of death.

TEXT 16

punaś ca bhūyād bhagavaty anante

ratiḥ prasaṅgaś ca tad-āśrayeṣu

mahatsu yāṁ yām upayāmi sṛṣṭiṁ

maitry astu sarvatra namo dvijebhyaḥ

SYNONYMS

punaḥ-again; ca-and; bhūyāt-let it be; bhagavati-unto Lord Śrī Kṛṣṇa; anante-who has unlimited potency; ratiḥ-attracting; prasaṅgaḥ-association; ca-also; tat-His; āśrayeṣu-with those who are His devotees; mahatsu-within the material creation; yām yām-wherever; upayāmi-I may take; sṛṣṭim-my birth; maitrī-friendly relation; astu-let it be; sarvatra-everywhere; namaḥ-my obeisances; dvijebhyaḥ-unto the brāhmaṇas.

Again, offering obeisances unto all you brāhmaṇas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees and friendly relations with all living beings.

That a devotee of the Lord is the only perfect living being is explained herein by Mahārāja Parīkṣit. A devotee of the Lord is no one's enemy, although there may be many enemies of a devotee. A devotee of the Lord does not like to associate with nondevotees, although he has no enmity with them. He desires association with the devotees of the Lord. This is perfectly natural because birds of the same feather mix together. And the most important function of a devotee is to have complete attachment for Lord Śrī Kṛṣṇa, the father of all living beings. As a good son of the father behaves in a friendly way with all his other brothers, so also the devotee of the Lord, being a good son of the supreme father, Lord Kṛṣṇa, sees all other living beings in relation with the supreme father. He tries to bring back the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of God. Mahārāja Parīkṣit was certainly going back to Godhead, but even if he were not to go back, he prayed for a pattern of life which is the most perfect way in the material world. A pure devotee does not desire the company of a personality as great as Brahmā, but he prefers the association of a petty living being, provided he is a devotee of the Lord.

TEXT 17

iti sma rājādhyavasāya-yuktaḥ

prācīna-mūleṣu kuśeṣu dhīraḥ

udaṅ-mukho dakṣiṇa-kūla āste

samudra-patnyāḥ sva-suta-nyasta-bhāraḥ

SYNONYMS

iti-thus; sma-as in the past; rājā-the King; adhyavasāya-perseverance; yuktaḥ-being engaged; prācīna-eastern; mūleṣu-with the root; kuśeṣu-on a seat made of kuśa straw; dhīraḥ-self-controlled; udaṅ-mukhaḥ-facing the northern side; dakṣiṇa-on the southern; kūle-bank; āste-situated; samudra-the sea; patnyāḥ-wife of (the Ganges); sva-own; suta-son; nyasta-given over; bhāraḥ-the charge of administration.

In perfect self-control, Mahārāja Parīkṣit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son.

The River Ganges is celebrated as the wife of the sea. The seat of kuśa straw is considered to be sanctified if the straw is taken out of the earth complete with root, and if the root is pointed toward the east it is considered to be auspicious. Facing the north is still more favorable for attaining spiritual success. Mahārāja Parīkṣit handed over the charge of administration to his son before leaving home. He was thus fully equipped for all favorable conditions.

TEXT 18

evaṁ ca tasmin nara-deva-deve

prāyopaviṣṭe divi deva-saṅghāḥ

praśasya bhūmau vyakiran prasūnair

mudā muhur dundubhayaś ca neduḥ

SYNONYMS

evam-thus; ca-and; tasmin-in that; nara-deva-deve-upon the King's; prāya-upaviṣṭe-being engaged in fasting to death; divi-in the sky; deva-demigods; saṅghāḥ-all of them; praśasya-having praised the action; bhūmau-on the earth; vyakiran-scattered; prasūnaiḥ-with flowers; mudā-in pleasure; muhuḥ-continually; dundubhayaḥ-celestial drums; ca-also; neduḥ-beaten.

Thus the King, Mahārāja Parīkṣit, sat to fast until death. All the demigods of the higher planets praised the King's actions and in pleasure continually scattered flowers over the earth and beat celestial drums.

Even up to the time of Mahārāja Parīkṣit there were interplanetary communications, and the news of Mahārāja Parīkṣit's fasting unto death to attain salvation reached the higher planets in the sky where the intelligent demigods live. The demigods are more luxurious than human beings, but all of them are obedient to the orders of the Supreme Lord. There is no one in the heavenly planets who is an atheist or nonbeliever. Thus any devotee of the Lord on the surface of the earth is always praised by them, and in the case of Mahārāja Parīkṣit they were greatly delighted and thus gave tokens of honor by scattering flowers over the earth and by beating celestial drums. A demigod takes pleasure in seeing someone go back to Godhead. He is always pleased with a devotee of the Lord, so much so that by his adhidaivic powers he may help the devotees in all respects. And by their actions, the Lord is pleased with them. There is an invisible chain of complete cooperation between the Lord, the demigods and the devotee of the Lord on earth.

TEXT 19

maharṣayo vai samupāgatā ye

praśasya sādhv ity anumodamānāḥ

ūcuḥ prajānugraha-śīla-sārā

yad uttama-śloka-guṇābhirūpam

SYNONYMS

maharṣayaḥ-the great sages; vai-as a matter of course; samupāgatāḥ-assembled there; ye-those who; praśasya-by praising; sādhu-quite all right; iti-thus; anumodamānāḥ-all approving; ūcuḥ-said; prajā-anugraha-doing good to the living being; śīla-sārāḥ-qualitatively powerful; yat-because; uttama-śloka-one who is praised by selected poems; guṇa-abhirūpam-as beautiful as godly qualities.

All the great sages who were assembled there also praised the decision of Mahārāja Parīkṣit and they expressed their approval by saying, "Very good." Naturally the sages are inclined to do good to common men, for they have all the qualitative powers of the Supreme Lord. Therefore they were very much pleased to see Mahārāja Parīkṣit, a devotee of the Lord, and they spoke as follows.

The natural beauty of a living being is enhanced by rising up to the platform of devotional service. Mahārāja Parīkṣit was absorbed in attachment for Lord Kṛṣṇa. Seeing this, the great sages assembled were very pleased, and they expressed their approval by saying, "Very good." Such sages are naturally inclined to do good to the common man, and when they see a personality like Mahārāja Parīkṣit advance in devotional service, their pleasure knows no bounds, and they offer all blessings in their power. The devotional service of the Lord is so auspicious that all demigods and sages, up to the Lord Himself, became pleased with the devotee, and therefore the devotee finds everything auspicious. All inauspicious matters are removed from the path of a progressive devotee. Meeting all the great sages at the time of death was certainly auspicious for Mahārāja Parīkṣit, and thus he was blessed by the so-called curse of a brāhmaṇa's boy.

TEXT 20

na vā idaṁ rājarṣi-varya citraṁ

bhavatsu kṛṣṇaṁ samanuvrateṣu

ye 'dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ

sadyo jahur bhagavat-pārśva-kāmāḥ

SYNONYMS

na-neither; vā-like this; idam-this; rājarṣi-saintly king; varya-the chief; citram-astonishing; bhavatsu-unto all of you; kṛṣṇam-Lord Kṛṣṇa; samanuvrateṣu-unto those who are strictly in the line of; ye-who; adhyāsanam-seated on the throne; rāja-kirīṭa-helmets of kings; juṣṭam-decorated; sadyaḥ-immediately; jahuḥ-gave up; bhagavat-the Personality of Godhead; pārśva-kāmāḥ-desiring to achieve association.

[The sages said:] O chief of all the saintly kings of the Pāṇḍu dynasty who are strictly in the line of Lord Śrī Kṛṣṇa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead.

Foolish politicians who hold political administrative posts think that the temporary posts they occupy are the highest material gain of life, and therefore they stick to those posts even up to the last moment of life, without knowing that achievement of liberation as one of the associates of the Lord in His eternal abode is the highest gain of life. The human life is meant for achieving this end. The Lord has assured us in the Bhagavad-gītā many times that going back to Godhead, His eternal abode, is the highest achievement. Prahlāda Mahārāja, while praying to Lord Nṛsiṁha, said, "O my Lord, I am very much afraid of the materialistic way of life, and I am not the least afraid of Your present ghastly ferocious feature as Nṛsiṁhadeva. This materialistic way of life is something like a grinding stone, and we are being crushed by it. We have fallen into this horrible whirlpool of the tossing waves of life, and thus, my Lord, I pray at Your lotus feet to call me back to Your eternal abode as one of Your servitors. This is the summit liberation of this materialistic way of life. I have very bitter experience of the materialistic way of life. In whichever species of life I have taken birth, compelled by the force of my own activities, I have very painfully experienced two things, namely separation from my beloved and meeting with what is not wanted. And to counteract them, the remedies which I undertook were more dangerous than the disease itself. So I drift from one point to another birth after birth, and I pray to You therefore to give me a shelter at Your lotus feet."

The Pāṇḍava kings, who are more than many saints of the world, knew the bitter results of the materialistic way of life. They were never captivated by the glare of the imperial throne they occupied, and they sought always the opportunity of being called by the Lord to associate with Him eternally. Mahārāja Parīkṣit was the worthy grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira gave up the imperial throne to his grandson, and similarly Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira, gave up the imperial throne to his son Janamejaya. That is the way of all the kings in the dynasty because they are all strictly in the line of Lord Kṛṣṇa. Thus the devotees of the Lord are never enchanted by the glare of materialistic life, and they live impartially, unattached to the objects of the false, illusory materialistic way of life.

TEXT 21

sarve vayaṁ tāvad ihāsmahe 'tha

kalevaraṁ yāvad asau vihāya

lokaṁ paraṁ virajaskaṁ viśokaṁ

yāsyaty ayaṁ bhāgavata-pradhānaḥ

SYNONYMS

sarve-all; vayam-of us; tāvat-as long as; iha-at this place; āsmahe-shall stay; atha-hereafter; kalevaram-the body; yāvat-so long; asau-the King; vihāya-giving up; lokam-the planet; param-the supreme; virajaskam-completely free from mundane contamination; viśokam-completely freed from all kinds of lamentation; yāsyati-returns; ayam-this; bhāgavata-devotee; pradhānaḥ-the foremost.

We shall all wait here until the foremost devotee of the Lord, Mahārāja Parīkṣit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation.

Beyond the limitation of the material creation, which is compared to the cloud in the sky, there is the paravyoma, or the spiritual sky, full of planets called Vaikuṇṭhas. Such Vaikuṇṭha planets are also differently known as the Puruṣottamaloka, Acyutaloka, Trivikramaloka, Hṛṣīkeśaloka, Keśavaloka, Aniruddhaloka, Mādhavaloka, Pradyumnaloka, Saṅkarṣaṇaloka, Śrīdharaloka, Vāsudevaloka, Ayodhyāloka, Dvārakāloka and many other millions of spiritual lokas wherein the Personality of Godhead predominates; all the living entities there are liberated souls with spiritual bodies as good as that of the Lord. There is no material contamination; everything there is spiritual, and therefore there is nothing objectively lamentable. They are full of transcendental bliss, and are without birth, death, old age and disease. And amongst all the above-mentioned Vaikuṇṭhalokas, there is one supreme loka called Goloka Vṛndāvana, which is the abode of the Lord Śrī Kṛṣṇa and His specific associates. Mahārāja Parīkṣit was destined to achieve this particular loka, and the great ṛṣis assembled there could foresee this. All of them consulted among themselves about the great departure of the great King, and they wanted to see him up to the last moment because they would no more be able to see such a great devotee of the Lord. When a great devotee of the Lord passes away, there is nothing to be lamented because the devotee is destined to enter into the kingdom of God. But the sorry plight is that such great devotees leave our sight, and therefore there is every reason to be sorry. As the Lord is rarely to be seen by our present eyes, so also are the great devotees. The great ṛṣis, therefore, correctly decided to remain on the spot till the last moment.

TEXT 22

āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit

samaṁ madhu-cyud guru cāvyalīkam

ābhāṣatainān abhinandya yuktān

śuśrūṣamāṇaś caritāni viṣṇoḥ

SYNONYMS

āśrutya-just after hearing; tat-that; ṛṣi-gaṇa-the sages assembled; vacaḥ-speaking; parīkṣit-Mahārāja Parīkṣit; samam-impartial; madhu-cyut-sweet to hear; guru-grave; ca-also; avyalīkam-perfectly true; ābhāṣata-said; enān-all of them; abhinandya-congratulated; yuktān-appropriately presented; śuśrūṣamāṇaḥ-being desirous to hear; caritāni-activities of; viṣṇoḥ-the Personality of Godhead.

All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.

TEXT 23

samāgatāḥ sarvata eva sarve

vedā yathā mūrti-dharās tri-pṛṣṭhe

nehātha nāmutra ca kaścanārtha

ṛte parānugraham ātma-śīlam

SYNONYMS

samāgatāḥ-assembled; sarvataḥ-from all directions; eva-certainly; sarve-all of you; vedāḥ-supreme knowledge; yathā-as; mūrti-dharāḥ-personified; tri-pṛṣṭhe-on the planet of Brahmā (which is situated above the three planetary systems, namely the upper, intermediate and lower worlds); na-not; iha-in this world; atha-thereafter; na-nor; amutra-in the other world; ca-also; kaścana-any other; arthaḥ-interest; ṛte-save and except; para-others; anugraham-doing good to; ātma-śīlam-own nature.

The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.

Six kinds of opulences, namely wealth, strength, fame, beauty, knowledge and renunciation, are all originally the different attributes pertaining to the Absolute Personality of Godhead. The living beings, who are part and parcel entities of the Supreme Being, have all these attributes partially, up to the full strength of seventy-eight percent. In the material world these attributes (up to seventy-eight percent of the Lord's attributes) are covered by the material energy, as the sun is covered by a cloud. The covered strength of the sun is very dim, compared to the original glare, and similarly the original color of the living beings with such attributes becomes almost extinct. There are three planetary systems, namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on earth are situated at the beginning of the intermediate worlds, but living beings like Brahmā and his contemporaries live in the upper worlds, of which the topmost is Satyaloka. In Satyaloka the inhabitants are fully cognizant of Vedic wisdom, and thus the mystic cloud of material energy is cleared. Therefore they are known as the Vedas personified. Such persons, being fully aware of knowledge both mundane and transcendental, have no interest in either the mundane or transcendental worlds. They are practically desireless devotees. In the mundane world they have nothing to achieve, and in the transcendental world they are full in themselves. Then why do they come to the mundane world? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls. On the earth they come down and do good to the people of the world in different circumstances under different climatic influences. They have nothing to do in this world save and except reclaim the fallen souls rotting in material existence, deluded by material energy.

TEXT 24

tataś ca vaḥ pṛcchyam imaṁ vipṛcche

viśrabhya viprā iti kṛtyatāyām

sarvātmanā mriyamāṇaiś ca kṛtyaṁ

śuddhaṁ ca tatrāmṛśatābhiyuktāḥ

SYNONYMS

tataḥ-as such; ca-and; vaḥ-unto you; pṛcchyam-that which is to be asked; imam-this; vipṛcche-beg to ask you; viśrabhya-trustworthy; viprāḥ-brāhmaṇas; iti-thus; kṛtyatāyām-out of all different duties; sarva-ātmanā-by everyone; mriyamāṇaiḥ-especially those who are just about to die; ca-and; kṛtyam-dutiful; śuddham-perfectly correct; ca-and; tatra-therein; āmṛśata-by complete deliberation; abhiyuktāḥ-just befitting.

O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.

In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in all circumstances, and the second question is what is the specific duty of one who is to die very shortly. Out of the two, the question relating to the dying man is most important because everyone is a dying man, either very shortly or after one hundred years. The duration of life is immaterial, but the duty of a dying man is very important. Mahārāja Parīkṣit placed these two questions before Śukadeva Gosvāmī also on his arrival, and practically the whole of the Śrīmad-Bhāgavatam, beginning from the Second Canto up to the last Twelfth Canto, deals with these two questions. The conclusion arrived at thereof is that devotional service of the Lord Śrī Kṛṣṇa, as it is confirmed by the Lord Himself in the last phases of the Bhagavad-gītā, is the last word in relation to everyone's permanent duty in life. Mahārāja Parīkṣit was already aware of this fact, but he wanted the great sages assembled there to unanimously give their verdict on his conviction so that he might be able to go on with his confirmed duty without controversy. He has especially mentioned the word śuddha, or perfectly correct. For transcendental realization or self-realization, many processes are recommended by various classes of philosophers. Some of them are first-class methods, and some of them are second- or third-class methods. The first-class method demands that one give up all other methods and surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.

TEXT 25

tatrābhavad bhagavān vyāsa-putro

yadṛcchayā gām aṭamāno 'napekṣaḥ

alakṣya-liṅgo nija-lābha-tuṣṭo

vṛtaś ca bālair avadhūta-veṣaḥ

SYNONYMS

tatra-there; abhavat-appeared; bhagavān-powerful; vyāsa-putraḥ-son of Vyāsadeva; yadṛcchayā-as one desires; gām-the earth; aṭamānaḥ-while traveling; anapekṣaḥ-disinterested; alakṣya-unmanifested; liṅgaḥ-symptoms; nija-lābha-self-realized; tuṣṭaḥ-satisfied; vṛtaḥ-surrounded; ca-and; bālaiḥ-by children; avadhūta-neglected by others; veṣaḥ-dressed.

At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.

The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.

TEXT 26

taṁ dvyaṣṭa-varṣaṁ su-kumāra-pāda-

karoru-bāhv-aṁsa-kapola-gātram

cārv-āyatākṣonnasa-tulya-karṇa-

subhrv-ānanaṁ kambu-sujāta-kaṇṭham

SYNONYMS

tam-him; dvi-aṣṭa-sixteen; varṣam-years; su-kumāra-delicate; pāda-legs; kara-hands; ūru-thighs; bāhu-arms; aṁsa-shoulders; kapola-forehead; gātram-body; cāru-beautiful; āyata-broad; akṣa-eyes; unnasa-high nose; tulya-similar; karṇa-ears; subhru-nice brows; ānanam-face; kambu-conchshell; sujāta-nicely built; kaṇṭham-neck.

This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.

A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.

TEXT 27

nigūḍha-jatruṁ pṛthu-tuṅga-vakṣasam

āvarta-nābhiṁ vali-valgūdaraṁ ca

dig-ambaraṁ vaktra-vikīrṇa-keśaṁ

pralamba-bāhuṁ svamarottamābham

SYNONYMS

nigūḍha-covered; jatrum-collarbone; pṛthu-broad; tuṅga-swollen; vakṣasam-chest; āvarta-whirled; nābhim-navel; vali-valgu-striped; udaram-abdomen; ca-also; dik-ambaram-dressed by all directions (naked); vaktra-curled; vikīrṇa-scattered; keśam-hair; pralamba-elongated; bāhum-hands; su-amara-uttama-the best among the gods (Kṛṣṇa); ābham-hue.

His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.

His bodily features indicate him to be different from common men. All the signs described in connection with the bodily features of Śukadeva Gosvāmī are uncommon symptoms, typical of great personalities, according to physiognomical calculations. His bodily hue resembled that of Lord Kṛṣṇa, who is the Supreme among the gods, demigods and all living beings.

TEXT 28

śyāmaṁ sadāpīvya-vayo-'ṅga-lakṣmyā

strīṇāṁ mano-jñaṁ rucira-smitena

pratyutthitās te munayaḥ svāsanebhyas

tal-lakṣaṇa-jñā api gūḍha-varcasam

SYNONYMS

śyāmam-blackish; sadā-always; apīvya-excessively; vayaḥ-age; aṅga-symptoms; lakṣmyā-by the opulence of; strīṇām-of the fair sex; manaḥ-jñam-attractive; rucira-beautiful; smitena-smiling; pratyutthitāḥ-stood up; te-all of them; munayaḥ-the great sages; sva-own; āsanebhyaḥ-from the seats; tat-those; lakṣaṇa-jñāḥ-expert in the art of physiognomy; api-even; gūḍha-varcasam-covered glories.

He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.

TEXT 29

sa viṣṇu-rāto 'tithaya āgatāya

tasmai saparyāṁ śirasājahāra

tato nivṛttā hy abudhāḥ striyo 'rbhakā

mahāsane sopaviveśa pūjitaḥ

SYNONYMS

saḥ-he; viṣṇu-rātaḥ-Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu); atithaye-to become a guest; āgatāya-one who arrived there; tasmai-unto him; saparyām-with the whole body; śirasā-with bowed head; ājahāra-offered obeisances; tataḥ-thereafter; nivṛttāḥ-ceased; hi-certainly; abudhāḥ-less intelligent; striyaḥ-women; arbhakāḥ-boys; mahā-āsane-exalted seat; sa-he; upaviveśa-sat down; pūjitaḥ-being respected.

Mahārāja Parīkṣit, who is also known as Viṣṇurāta [one who is always protected by Viṣṇu], bowed his head to receive the chief guest, Śukadeva Gosvāmī. At that time all the ignorant women and boys ceased following Śrīla Śukadeva. Receiving respect from all, Śukadeva Gosvāmī took his exalted seat.

On Śukadeva Gosvāmī's arrival at the meeting, everyone, except Śrīla Vyāsadeva, Nārada and a few others, stood up, and Mahārāja Parīkṣit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Śukadeva Gosvāmī also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Nārada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm.

TEXT 30

sa saṁvṛtas tatra mahān mahīyasāṁ

brahmarṣi-rājarṣi-devarṣi-saṅghaiḥ

vyarocatālaṁ bhagavān yathendur

graharkṣa-tārā-nikaraiḥ parītaḥ

SYNONYMS

saḥ-Śrī Śukadeva Gosvāmī; saṁvṛtaḥ-surrounded by; tatra-there; mahān-great; mahīyasām-of the greatest; brahmarṣi-saint among the brāhmaṇas; rājarṣi-saint among the kings; devarṣi-saint among the demigods; saṅghaiḥ-by the assembly of; vyarocata-well deserved; alam-able; bhagavān-powerful; yathā-as; induḥ-the moon; graha-planets; ṛkṣa-heavenly bodies; tārā-stars; nikaraiḥ-by the assembly of; parītaḥ-surrounded by.

Śukadeva Gosvāmī was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all.

In the great assembly of saintly personalities, there was Vyāsadeva the brahmarṣi, Nārada the devarṣi, Paraśurāma the great ruler of the kṣatriya kings, etc. Some of them were powerful incarnations of the Lord. Śukadeva Gosvāmī was not known as brahmarṣi, rājarṣi or devarṣi, nor was he an incarnation like Nārada, Vyāsa or Paraśurāma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Śukadeva Gosvāmī.

TEXT 31

praśāntam āsīnam akuṇṭha-medhasaṁ

muniṁ nṛpo bhāgavato 'bhyupetya

praṇamya mūrdhnāvahitaḥ kṛtāñjalir

natvā girā sūnṛtayānvapṛcchat

SYNONYMS

praśāntam-perfectly pacified; āsīnam-sitting; akuṇṭha-without hesitation; medhasam-one who has sufficient intelligence; munim-unto the great sage; nṛpaḥ-the King (Mahārāja Parīkṣit); bhāgavataḥ-the great devotee; abhyupetya-approaching him; praṇamya-bowing down; mūrdhnā-his head; avahitaḥ-properly; kṛta-añjaliḥ-with folded hands; natvā-politely; girā-by words; sūnṛtayā-in sweet voices; anvapṛcchat-inquired.

The sage Śrī Śukadeva Gosvāmī sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Mahārāja Parīkṣit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands.

The gesture now adopted by Mahārāja Parīkṣit of questioning a master is quite befitting in terms of scriptural injunctions. The scriptural injunction is that one should humbly approach a spiritual master to understand the transcendental science. Mahārāja Parīkṣit was now prepared for meeting his death, and within the very short time of seven days he was to know the process of entering the kingdom of God. In such important cases, one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business seeing him. And the qualification of the spiritual master is perfectly manifested in the person of Śukadeva Gosvāmī. Both the spiritual master and the disciple, namely Śrī Śukadeva Gosvāmī and Mahārāja Parīkṣit, attained perfection through the medium of Śrīmad-Bhāgavatam. Śukadeva Gosvāmī learned Śrīmad-Bhāgavatam from his father, Vyāsadeva, but he had no chance to recite it. Before Mahārāja Parīkṣit he recited Śrīmad-Bhāgavatam and answered the questions of Mahārāja Parīkṣit unhesitatingly, and thus both the master and the disciple got salvation.

TEXT 32

parīkṣid uvāca

aho adya vayaṁ brahman

sat-sevyāḥ kṣatra-bandhavaḥ

kṛpayātithi-rūpeṇa

bhavadbhis tīrthakāḥ kṛtāḥ

SYNONYMS

parīkṣit uvāca-the fortunate Mahārāja Parīkṣit said; aho-ah; adya-today; vayam-we; brahman-O brāhmaṇa; sat-sevyāḥ-eligible to serve the devotee; kṣatra-the ruling class; bandhavaḥ-friends; kṛpayā-by your mercy; atithi-rūpeṇa-in the manner of a guest; bhavadbhiḥ-by your good self; tīrthakāḥ-qualified for being places of pilgrimage; kṛtāḥ-done by you.

The fortunate King Parīkṣit said: O brāhmaṇa, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee.

Saintly devotees like Śukadeva Gosvāmī generally do not approach worldly enjoyers, especially those in royal orders. Mahārāja Pratāparudra was a follower of Lord Caitanya, but when he wanted to see the Lord, the Lord refused to see him because he was a king. For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.

TEXT 33

yeṣāṁ saṁsmaraṇāt puṁsāṁ

sadyaḥ śuddhyanti vai gṛhāḥ

kiṁ punar darśana-sparśa-

pāda-śaucāsanādibhiḥ

SYNONYMS

yeṣām-of whom; saṁsmaraṇāt-by remembrance; puṁsām-of a person; sadyaḥ-instantly; śuddhyanti-cleanses; vai-certainly; gṛhāḥ-all houses; kim-what; punaḥ-then; darśana-meeting; sparśa-touching; pāda-the feet; śauca-washing; āsana-ādibhiḥ-by offering a seat, etc.

Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?

The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.

TEXT 34

sānnidhyāt te mahā-yogin

pātakāni mahānty api

sadyo naśyanti vai puṁsāṁ

viṣṇor iva suretarāḥ

SYNONYMS

sānnidhyāt-on account of the presence; te-your; mahā-yogin-O great mystic; pātakāni-sins; mahānti-invulnerable; api-in spite of; sadyaḥ-immediately; naśyanti-vanquished; vai-certainly; puṁsām-of a person; viṣṇoḥ-like the presence of the Personality of Godhead; iva-like; sura-itarāḥ-other than the demigods.

Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!

There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.

TEXT 35

api me bhagavān prītaḥ

kṛṣṇaḥ pāṇḍu-suta-priyaḥ

paitṛ-ṣvaseya-prīty-arthaṁ

tad-gotrasyātta-bāndhavaḥ

SYNONYMS

api-definitely; me-unto me; bhagavān-the Personality of Godhead; prītaḥ-pleased; kṛṣṇaḥ-the Lord; pāṇḍu-suta-the sons of King Pāṇḍu; priyaḥ-dear; paitṛ-in relation with the father; svaseya-the sons of the sister; prīti-satisfaction; artham-in the matter of; tat-their; gotrasya-of the descendant; ātta-accepted; bāndhavaḥ-as a friend.

Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.

A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.

TEXT 36

anyathā te 'vyakta-gater

darśanaṁ naḥ kathaṁ nṛṇām

nitarāṁ mriyamāṇānāṁ

saṁsiddhasya vanīyasaḥ

SYNONYMS

anyathā-otherwise; te-your; avyakta-gateḥ-of one whose movements are invisible; darśanam-meeting; naḥ-for us; katham-how; nṛṇām-of the people; nitarām-specifically; mriyamāṇānām-of those who are about to die; saṁsiddhasya-of one who is all-perfect; vanīyasaḥ-voluntary appearance.

Otherwise [without being inspired by Lord Kṛṣṇa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?

The great sage Śukadeva Gosvāmī was certainly inspired by Lord Kṛṣṇa to appear voluntarily before Mahārāja Parīkṣit, the great devotee of the Lord, just to give him the teachings of Śrīmad-Bhāgavatam. One can achieve the nucleus of the devotional service of the Lord by the mercy of the spiritual master and the Personality of Godhead. The spiritual master is the manifested representative of the Lord to help one achieve ultimate success. One who is not authorized by the Lord cannot become a spiritual master. Śrīla Śukadeva Gosvāmī is an authorized spiritual master, and thus he was inspired by the Lord to appear before Mahārāja Parīkṣit and instruct him in the teachings of Śrīmad-Bhāgavatam. One can achieve the ultimate success of going back to Godhead if he is favored by the Lord's sending His true representative. As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus he knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.

TEXT 37

ataḥ pṛcchāmi saṁsiddhiṁ

yogināṁ paramaṁ gurum

puruṣasyeha yat kāryaṁ

mriyamāṇasya sarvathā

SYNONYMS

ataḥ-therefore; pṛcchāmi-beg to inquire; saṁsiddhim-the way of perfection; yoginām-of the saints; paramam-the supreme; gurum-the spiritual master; puruṣasya-of a person; iha-in this life; yat-whatever; kāryam-duty; mriyamāṇasya-of one who is going to die; sarvathā-in every way.

You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.

Unless one is perfectly anxious to inquire about the way of perfection, there is no necessity of approaching a spiritual master. A spiritual master is not a kind of decoration for a householder. Generally a fashionable materialist engages a so-called spiritual master without any profit. The pseudo- spiritual master flatters the so-called disciple, and thereby both the master and his ward go to hell without a doubt. Mahārāja Parīkṣit is the right type of disciple because he puts forward questions vital to the interest of all men, particularly for the dying men. The question put forward by Mahārāja Parīkṣit is the basic principle of the complete thesis of Śrīmad-Bhāgavatam. Now let us see how intelligently the great master replies.

TEXT 38

yac chrotavyam atho japyaṁ

yat kartavyaṁ nṛbhiḥ prabho

smartavyaṁ bhajanīyaṁ vā

brūhi yad vā viparyayam

SYNONYMS

yat-whatever; śrotavyam-worth hearing; atho-thereof; japyam-chanted; yat-what also; kartavyam-executed; nṛbhiḥ-by the people in general; prabho-O master; smartavyam-that which is remembered; bhajanīyam-worshipable; vā-either; brūhi-please explain; yad vā-what it may be; viparyayam-against the principle.

Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me.

TEXT 39

nūnaṁ bhagavato brahman

gṛheṣu gṛha-medhinām

na lakṣyate hy avasthānam

api go-dohanaṁ kvacit

SYNONYMS

nūnam-because; bhagavataḥ-of you, who are powerful; brahman-O brāhmaṇa; gṛheṣu-in the houses; gṛha-medhinām-of the householders; na-not; lakṣyate-are seen; hi-exactly; avasthānam-staying in; api-even; go-dohanam-milking the cow; kvacit-rarely.

O powerful brāhmaṇa, it is said that you hardly stay in the houses of men long enough to milk a cow.

Saints and sages in the renounced order of life go to the houses of the householders at the time they milk the cows, early in the morning, and ask some quantity of milk for subsistence. A pound of milk fresh from the milk bag of a cow is sufficient to feed an adult with all vitamin values, and therefore saints and sages live only on milk. Even the poorest of the householders keep at least ten cows, each delivering twelve to twenty quarts of milk, and therefore no one hesitates to spare a few pounds of milk for the mendicants. It is the duty of householders to maintain the saints and sages, like the children. So a saint like Śukadeva Gosvāmī would hardly stay at the house of a householder for more than five minutes in the morning. In other words, such saints are very rarely seen in the houses of householders, and Mahārāja Parīkṣit therefore prayed to him to instruct him as soon as possible. The householders also should be intelligent enough to get some transcendental information from visiting sages. The householder should not foolishly ask a saint to deliver what is available in the market. That should be the reciprocal relation between the saints and the householders.

TEXT 40

sūta uvāca

evam ābhāṣitaḥ pṛṣṭaḥ

sa rājñā ślakṣṇayā girā

pratyabhāṣata dharma-jño

bhagavān bādarāyaṇiḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-thus; ābhāṣitaḥ-being spoken; pṛṣṭaḥ-and asked for; saḥ-he; rājñā-by the King; ślakṣṇayā-by sweet; girā-language; pratyabhāṣata-began to reply; dharma-jñaḥ-one who knows the principles of religion; bhagavān-the powerful personality; bādarāyaṇiḥ-son of Vyāsadeva.

Śrī Sūta Gosvāmī said: The King thus spoke and questioned the sage, using sweet language. Then the great and powerful personality, the son of Vyāsadeva, who knew the principles of religion, began his reply.

Thus end the Bhaktivedanta purports of the First Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Śukadeva Gosvāmī."

END OF THE FIRST CANTO

Canto 2 - "The Cosmic Manifestation" - 1977 Edition

Chapter One

The First Step in God Realization

INVOCATION

oṁ namo bhagavate vāsudevāya

oṁ-O my Lord; namaḥ-my respectful obeisances unto You; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Lord Kṛṣṇa, the son of Vasudeva.

O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.

Vāsudevāya means "to Kṛṣṇa, the son of Vasudeva." Since by chanting the name of Kṛṣṇa, Vāsudeva, one can achieve all the good results of charity, austerity and penances, it is to be understood that by the chanting of this mantra, oṁ namo bhagavate vāsudevāya, the author or the speaker or any one of the readers of Śrīmad-Bhāgavatam is offering respectful obeisances unto the Supreme Lord, Kṛṣṇa, the reservoir of all pleasure. In the First Canto of Śrīmad-Bhāgavatam, the principles of creation are described, and thus the First Canto may be called "Creation."

Similarly, in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto may be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. The first chapter describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to his grandfathers, the sons of Pāṇḍu, especially his own grandfather, Arjuna. And because Lord Kṛṣṇa was always pleased with Mahārāja Parīkṣit's family, at the verge of Mahārāja Parīkṣit's death Śukadeva Gosvāmī was sent to help him in the process of self-realization. Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa. Śukadeva Gosvāmī could understand his devotion. Therefore, he welcomed the questions about the King's duty. Because the King hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity, Śukadeva Gosvāmī welcomed the suggestion and said, "Because you have raised questions about Kṛṣṇa, your question is most glorious." The translation of the first verse is as follows.

TEXT 1

śrī-śuka uvāca

varīyān eṣa te praśnaḥ

kṛto loka-hitaṁ nṛpa

ātmavit-sammataḥ puṁsāṁ

śrotavyādiṣu yaḥ paraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; varīyān-glorious; eṣaḥ-this; te-your; praśnaḥ-question; kṛtaḥ-made by you; loka-hitam-beneficial for all men; nṛpa-O King; ātmavit-transcendentalist; sammataḥ-approved; puṁsām-of all men; śrotavya-ādiṣu-in all kinds of hearing; yaḥ-what is; paraḥ-the supreme.

Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.

Even the very question is so nice that it is the best subject matter for hearing. Simply by such questioning and hearing, one can achieve the highest perfectional stage of life. Because Lord Kṛṣṇa is the original Supreme Person, any question about Him is original and perfect. Lord Śrī Caitanya Mahāprabhu said that the highest perfection of life is to achieve the transcendental loving service of Kṛṣṇa. Because questions and answers about Kṛṣṇa elevate one to that transcendental position, the questions of Mahārāja Parīkṣit about Kṛṣṇa philosophy are greatly glorified. Mahārāja Parīkṣit wanted to absorb his mind completely in Kṛṣṇa, and such absorption can be effected simply by hearing about the uncommon activities of Kṛṣṇa. For instance, in the Bhagavad-gītā it is stated that simply by understanding the transcendental nature of Lord Kṛṣṇa's appearance, disappearance, and activities, one can immediately return home, back to Godhead, and never come back to this miserable condition of material existence. It is very auspicious, therefore, to hear always about Kṛṣṇa. So Mahārāja Parīkṣit requested Śukadeva Gosvāmī to narrate the activities of Kṛṣṇa so that he could engage his mind in Kṛṣṇa. The activities of Kṛṣṇa are nondifferent from Kṛṣṇa Himself. As long as one is engaged in hearing such transcendental activities of Kṛṣṇa, he remains aloof from the conditional life of material existence. The topics of Lord Kṛṣṇa are so auspicious that they purify the speaker, the hearer and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord Kṛṣṇa. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, kṛṣṇa-kathā, or the topics of Kṛṣṇa, are so pure that wherever they are spoken, the place, the hearer, the inquirer, the speaker and all concerned become purified.

TEXT 2

śrotavyādīni rājendra

nṛṇāṁ santi sahasraśaḥ

apaśyatām ātma-tattvaṁ

gṛheṣu gṛha-medhinām

SYNONYMS

śrotavya-ādīni-subject matters for hearing; rājendra-O Emperor; nṛṇām-of human society; santi-there are; sahasraśaḥ-hundreds and thousands; apaśyatām-of the blind; ātma-tattvam-knowledge of self, the ultimate truth; gṛheṣu-at home; gṛha-medhinām-of persons too materially engrossed.

Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, leave many subject matters for hearing in human society, O Emperor.

In the revealed scriptures there are two nomenclatures for the householder's life. One is gṛhastha, and the other is gṛhamedhī. The gṛhasthas are those who live together with wife and children but live transcendentally for realizing the ultimate truth. The gṛhamedhīs, however, are those who live only for the benefit of the family members, extended or centralized, and thus are envious of others. The word medhī indicates jealousy of others. The gṛhamedhīs, being interested in family affairs only, are certainly envious of others. Therefore, one gṛhamedhī is not on good terms with another gṛhamedhī, and in the extended form, one community, society or nation is not on good terms with another counterpart of selfish interest. In the age of Kali, all the householders are jealous of one another because they are blind to the knowledge of ultimate truth. They have many subject matters for hearing-political, scientific, social, economic and so on-but due to a poor fund of knowledge, they set aside the question of the ultimate miseries of life, namely miseries of birth, death, old age and disease. Factually, the human life is meant for making an ultimate solution to birth, death, old age and disease, but the gṛhamedhīs, being illusioned by the material nature, forget everything about self-realization. The ultimate solution to the problems of life is to go back home, back to Godhead, and thus, as stated in the Bhagavad-gītā (8.16), the miseries of material existence-birth, death, old age and disease-are removed.

The process of going back home, back to Godhead, is to hear about the Supreme Lord and His name, form, attributes, pastimes, paraphernalia and variegatedness. Foolish people do not know this. They want to hear something about the name, form, etc., of everything temporary, and they do not know how to utilize this propensity of hearing for the ultimate good. Misguided as they are, they also create some false literatures about the name, form, attributes, etc., of the ultimate truth. One should not, therefore, become a gṛhamedhī simply to exist for envying others; one should become a real householder in terms of the scriptural injunctions.

TEXT 3

nidrayā hriyate naktaṁ

vyavāyena ca vā vayaḥ

divā cārthehayā rājan

kuṭumba-bharaṇena vā

SYNONYMS

nidrayā-by sleeping; hriyate-wastes; naktam-night; vyavāyena-sex indulgence; ca-also; vā-either; vayaḥ-duration of life; divā-days; ca-and; artha-economic; īhayā-development; rājan-O King; kuṭumba-family members; bharaṇena-maintaining; vā-either.

The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.

The present human civilization is primarily based on the principles of sleeping and sex indulgence at night and earning money in the day and spending the same for family maintenance. Such a form of human civilization is condemned by the Bhāgavata school.

Because human life is a combination of matter and spirit soul, the whole process of Vedic knowledge is directed at liberating the spirit soul from the contamination of matter. The knowledge concerning this is called ātma-tattva. Those men who are too materialistic are unaware of this knowledge and are more inclined to economic development for material enjoyment. Such materialistic men are called karmīs, or fruitive laborers, and they are allowed regulated economic development or association of woman for sex indulgence. Those who are above the karmīs, that is, the jñānīs, yogīs and devotees, are strictly prohibited from sex indulgence. The karmīs are more or less devoid of ātma-tattva knowledge, and as such, their life is spent without spiritual profit. The human life is not meant for hard labor for economic development, nor is it meant for sex indulgence like that of the dogs and hogs. It is specially meant for making a solution to the problems of material life and the miseries thereof. So the karmīs waste their valuable human life by sleeping and sex indulgence at night, and by laboring hard in the daytime to accumulate wealth, and after doing so, they try to improve the standard of materialistic life. The materialistic way of life is described herein in a nutshell, and how foolishly men waste the boon of human life is described as follows.

TEXT 4

dehāpatya-kalatrādiṣv

ātma-sainyeṣv asatsv api

teṣāṁ pramatto nidhanaṁ

paśyann api na paśyati

SYNONYMS

deha-body; apatya-children; kalatra-wife; ādiṣu-and in everything in relation to them; ātma-own; sainyeṣu-fighting soldiers; asatsu-fallible; api-in spite of; teṣām-of all of them; pramattaḥ-too attached; nidhanam-destruction; paśyan-having been experienced; api-although; na-does not; paśyati-see it.

Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.

This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.

Our friends, relatives and so-called wives and children are not only fallible, but also bewildered by the outward glamor of material existence. As such, they cannot save us. Still we think that we are safe within the orbit of family, society or country.

The whole materialistic advancement of human civilization is like the decoration of a dead body. Everyone is a dead body flapping only for a few days, and yet all the energy of human life is being wasted in the decoration of this dead body. Śukadeva Gosvāmī is pointing out the duty of the human being after showing the actual position of bewildered human activities. Persons who are devoid of the knowledge of ātma-tattva are misguided, but those who are devotees of the Lord and have perfect realization of transcendental knowledge are not bewildered.

TEXT 5

tasmād bhārata sarvātmā

bhagavān īśvaro hariḥ

śrotavyaḥ kīrtitavyaś ca

smartavyaś cecchatābhayam

SYNONYMS

tasmāt-for this reason; bhārata-O descendant of Bharata; sarvātmā-the Supersoul; bhagavān-the Supreme Personality of Godhead; īśvaraḥ-the controller; hariḥ-the Lord, who vanquishes all miseries; śrotavyaḥ-is to be heard; kīrtitavyaḥ-to be glorified; ca-also; smartavyaḥ-to be remembered; ca-and; icchatā-of one who desires; abhayam-freedom.

O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.

In the previous verse, Śrī Śukadeva Gosvāmī has described how the foolish materially attached men are wasting their valuable time in the improvement of the material conditions of life by sleeping, indulging in sex life, developing economic conditions and maintaining a band of relatives who are to be vanquished in the air of oblivion. Being engaged in all these materialistic activities, the living soul entangles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegetables, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance for getting out of the cycle of fruitive action. Therefore, if one desires freedom from this vicious circle, then one must cease to act as a karmī or enjoyer of the results of one's own work, good or bad. One should not do anything, either good or bad, on his own account, but must execute everything on behalf of the Supreme Lord, the ultimate proprietor of everything that be. This process of doing work is recommended in the Bhagavad-gītā (9.27) also, where instruction is given for working on the Lord's account. Therefore, one should first of all hear about the Lord. When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord. Hearing about and glorifying the Lord are identical with the transcendental nature of the Lord, and by so doing, one will be always in the association of the Lord. This brings freedom from all sorts of fear. The Lord is the Supersoul (Paramātmā) present in the hearts of all living beings, and thus by the above hearing and glorifying process, the Lord invites the association of all in His creation. This process of hearing about and glorifying the Lord is applicable for everyone, whoever he may be, and it will lead one to the ultimate success in everything in which one may be engaged by providence. There are many classes of human beings: the fruitive workers, the empiric philosophers, the mystic yogīs, and ultimately, the unalloyed devotees. For all of them, one and the same process is applicable for achieving the desired success. Everyone wants to be free from all kinds of fear, and everyone wants the fullest extent of happiness in life. The perfect process for achieving this, here and now, is recommended in the Śrīmad-Bhāgavatam, which is uttered by such a great authority as Śrīla Śukadeva Gosvāmī. By hearing about and glorifying the Lord, all a person's activities become molded into spiritual activities, and thus all conceptions of material miseries become completely vanquished.

TEXT 6

etāvān sāṅkhya-yogābhyāṁ

sva-dharma-pariniṣṭhayā

janma-lābhaḥ paraḥ puṁsām

ante nārāyaṇa-smṛtiḥ

SYNONYMS

etāvān-all these; sāṅkhya-complete knowledge of matter and spirit; yogābhyām-knowledge of mystic power; sva-dharma-particular occupational duty; pariniṣṭhayā-by full perception; janma-birth; lābhaḥ-gain; paraḥ-the supreme; puṁsām-of a person; ante-at the end; nārāyaṇa-the Personality of Godhead; smṛtiḥ-remembrance.

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.

Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation. Everything that is created, sustained, and at the end annihilated is within the compass of the mahat-tattva (material principle) and is known as the material world. The existence of Nārāyaṇa, or the Personality of Godhead, is not within the jurisdiction of this mahat-tattva, and as such, the name, form, attributes, etc. of Nārāyaṇa are beyond the jurisdiction of the material world. By the speculation of empiric philosophy, which discerns matter from spirit, or by cultivation of mystic powers, which ultimately helps the performer to reach any planet of the universe or beyond the universe, or by discharge of religious duties, one can achieve the highest perfection, provided one is able to reach the stage of nārāyaṇa-smṛti, or constant remembrance of the Personality of Godhead. This is possible only by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all jñānīs, yogīs, or karmīs, in terms of prescribed duties defined in the scriptures. There are many historical instances of the achievement of spiritual perfection, such as that of the Sanakādi Ṛṣis or the nine celebrated Yogendras, who attained perfection only after being situated in the devotional service of the Lord. None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the jñānīs or yogīs. Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein that such perfection is nārāyaṇa-smṛti, for which everyone must endeavor his best. In other words, life should be molded in such a manner that one is able to progressively remember the Personality of Godhead in every step of life.

TEXT 7

prāyeṇa munayo rājan

nivṛttā vidhi-ṣedhataḥ

nairguṇya-sthā ramante sma

guṇānukathane hareḥ

SYNONYMS

prāyeṇa-mainly; munayaḥ-all sages; rājan-O King; nivṛttāḥ-above; vidhi-regulative principles; sedhataḥ-from restrictions; nairguṇya-sthāḥ-transcendentally situated; ramante-take pleasure in; sma-distinctly; guṇa-anukathane-describing the glories; hareḥ-of the Lord.

O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.

The topmost transcendentalist is a liberated soul and is therefore not within the purview of the regulative principles. A neophyte, who is intended to be promoted to the spiritual plane, is guided by the spiritual master under regulative principles. He may be compared to a patient who is treated by various restrictions under medical jurisdiction. Generally, liberated souls also take pleasure in describing the transcendental activities. As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the Bhagavad-gītā (4.9), the Personality of Godhead declares that His appearance and activities are all divyam, or transcendental. The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities. Therefore, the highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires. Real transcendental pleasure is realized in the glorification of the transcendental Lord, and not in the feeling of being situated in His impersonal feature. But there are also others who are not the topmost transcendentalists but are in a lower status, and who do not take pleasure in describing the transcendental activities of the Lord. Rather, they discuss such activities of the Lord formally with the aim of merging into His existence.

TEXT 8

idaṁ bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

adhītavān dvāparādau

pitur dvaipāyanād aham

SYNONYMS

idam-this; bhāgavatam-Śrīmad-Bhāgavatam; nāma-of the name; purāṇam-Vedic supplement; brahma-sammitam-approved as the essence of the Vedas; adhītavān-studied; dvāpara-ādau-at the end of the Dvāpara-yuga; pituḥ-from my father; dvaipāyanāt-Dvaipāyana Vyāsadeva; aham-myself.

At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.

The statement made by Śrīla Śukadeva Gosvāmī that the topmost transcendentalist, who is beyond the jurisdiction of regulations and restrictions, mainly takes to the task of hearing about and glorifying the Personality of Godhead, is verified by his personal example. Śukadeva Gosvāmī, being a recognized liberated soul and the topmost transcendentalist, was accepted by all of the topmost sages present in the meeting during the last seven days of Mahārāja Parīkṣit. He cites from the example of his life that he himself was attracted by the transcendental activities of the Lord, and he studied Śrīmad-Bhāgavatam from his great father, Śrī Dvaipāyana Vyāsadeva. Śrīmad-Bhāgavatam, or, for that matter, any other scientific literature, cannot be studied at home by one's own intellectual capacity. Medical books of anatomy or physiology are available in the market, but no one can become a qualified medical practitioner simply by reading such books at home. One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead, can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of Śrīmad-Bhāgavatam from his great father, Vyāsadeva, who compiled the Śrīmad-Bhāgavatam under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa. It is called brahma-sammitam because it is the sound representative of Lord Kṛṣṇa-like the Bhagavad-gītā. Bhagavad-gītā is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and Śrīmad-Bhāgavatam is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sūtras, the topmost philosophical thesis on the subject matter of Brahman. Vyāsadeva appeared at the end of Dvāpara-yuga as the son of Satyavatī, and therefore the word dvāpara-ādau, or "the beginning of Dvāpara-yuga," in this context means just prior to the beginning of the Kali-yuga. The logic of this statement, according to Śrīla Jīva Gosvāmī, is comparable to that of calling the upper portion of the tree the beginning. The root of the tree is the beginning of the tree, but in common knowledge the upper portion of the tree is first seen. In that way the end of the tree is accepted as its beginning.

TEXT 9

pariniṣṭhito 'pi nairguṇya

uttama-śloka-līlayā

gṛhīta-cetā rājarṣe

ākhyānaṁ yad adhītavān

SYNONYMS

pariniṣṭhitaḥ-fully realized; api-in spite of; nairguṇye-in transcendence; uttama-enlightened; śloka-verse; līlayā-by the pastimes; gṛhīta-being attracted; cetāḥ-attention; rājarṣe-O saintly King; ākhyānam-delineation; yat-that; adhītavān-I have studied.

O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.

The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge. But if, by the grace of the Lord, an impersonalist is enlightened by the superior statements of Śrīmad-Bhāgavatam, he is also converted into a transcendental devotee of the Personality of Godhead. With a poor fund of knowledge, we cannot adjust to the idea of the personality of the Absolute Truth, and the personal activities of the Lord are deplored by the less intelligent impersonalists; but reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord. A person like Śukadeva Gosvāmī cannot be attracted by any mundane activity, but when such a devotee is convinced by a superior method, he is certainly attracted by the transcendental activities of the Lord. The Lord is transcendental, as are His activities. He is neither inactive nor impersonal.

TEXT 10

tad ahaṁ te 'bhidhāsyāmi

mahā-pauruṣiko bhavān

yasya śraddadhatām āśu

syān mukunde matiḥ satī

SYNONYMS

tat-that; aham-I; te-unto you; abhidhāsyāmi-shall recite; mahā-pauruṣikaḥ-the most sincere devotee of Lord Kṛṣṇa; bhavān-your good self; yasya-of which; śraddadhatām-of one who gives full respect and attention; āśu-very soon; syāt-it so becomes; mukunde-unto the Lord, who awards salvation; matiḥ-faith; satī-unflinching.

That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.

Śrīmad-Bhāgavatam is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called avaroha-panthā, or the process of receiving transcendental knowledge through bona fide disciplic succession. For advancement of material knowledge there is a need for personal ability and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. The process should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the Bhagavad-gītā, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and that to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of Śrīmad-Bhāgavatam, and one who hears Śrīmad-Bhāgavatam from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of Śrīmad-Bhāgavatam and the pseudo-devotees whose faith is based on one week's hearing are different from Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained Śrīmad-Bhāgavatam unto Śukadeva Gosvāmī from the very beginning of the janmādy asya [SB 1.1.1] verse, and so Śukadeva Gosvāmī also explained it to the King. Lord Kṛṣṇa is described as the Mahāpuruṣa in the Śrīmad-Bhāgavatam (Canto Eleven) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this Mahāpuruṣa feature of Lord Kṛṣṇa.

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam

(SB 11.5.33-34)

In other words, puruṣa means the enjoyer, and mahāpuruṣa means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the mahā-pauruṣika. Anyone who hears Śrīmad-Bhāgavatam attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing Śrīmad-Bhāgavatam, and there was none so qualified as Śukadeva Gosvāmī to recite the text of Śrīmad-Bhāgavatam. Therefore, anyone who follows in the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation only by reciting. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of Śrīmad-Bhāgavatam, beginning with the janmādy asya [SB 1.1.1] verse up to the last one in the Twelfth Canto [SB 12.13.23], was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the Padma Purāṇa, it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly Śrīmad-Bhāgavatam as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard Śrīmad-Bhāgavatam from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is actually interested in the Bhāgavatam, therefore, must not play with it by reading or hearing a portion from here and a portion from there; one must follow in the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī.

TEXT 11

etan nirvidyamānānām

icchatām akuto-bhayam

yogināṁ nṛpa nirṇītaṁ

harer nāmānukīrtanam

SYNONYMS

etat-it is; nirvidyamānānām-of those who are completely free from all material desires; icchatām-of those who are desirous of all sorts of material enjoyment; akutaḥ-bhayam-free from all doubts and fear; yoginām-of all who are self-satisfied; nṛpa-O King; nirṇītam-decided truth; hareḥ-of the Lord, Śrī Kṛṣṇa; nāma-holy name; anu-after someone, always; kīrtanam-chanting.

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

In the previous verse, the great necessity for attaining attachment to Mukunda has been accredited. There are different types of persons who desire to attain success in different varieties of pursuits. Generally the persons are materialists who desire to enjoy the fullest extent of material gratification. Next to them are the transcendentalists, who have attained perfect knowledge about the nature of material enjoyment and thus are aloof from such an illusory way of life. More or less, they are satisfied in themselves by self-realization. Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord, Śrī Kṛṣṇa. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire this, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only. In this verse, Śrī Śukadeva Gosvāmī recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Śrī Śukadeva Gosvāmī, this way of attaining success is an established fact, concluded not only by him, but also by all other previous ācāryas. Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.

Śrīla Jīva Gosvāmī instructs that chanting of the holy name of the Lord should be loudly done, and it should be performed offenselessly as well, as recommended in the Padma Purāṇa. One can deliver himself from the effects of all sins by surrendering himself unto the Lord. One can deliver himself from all offenses at the feet of the Lord by taking shelter of His holy name. But one cannot protect himself if one commits an offense at the feet of the holy name of the Lord. Such offenses are mentioned in the Padma Purāṇa as being ten in number. The first offense is to vilify the great devotees who have preached about the glories of the Lord. The second offense is to see the holy names of the Lord in terms of worldly distinction. The Lord is the proprietor of all the universes, and therefore He may be known in different places by different names, but that does not in any way qualify the fullness of the Lord. Any nomenclature which is meant for the Supreme Lord is as holy as the others because they are all meant for the Lord. Such holy names are as powerful as the Lord, and there is no bar for anyone in any part of the creation to chant and glorify the Lord by the particular name of the Lord as it is locally understood. They are all auspicious, and one should not distinguish such names of the Lord as material commodities. The third offense is to neglect the orders of the authorized ācāryas or spiritual masters. The fourth offense is to vilify scriptures or Vedic knowledge. The fifth offense is to define the holy name of the Lord in terms of one's mundane calculation. The holy name of the Lord is identical with the Lord Himself, and one should understand the holy name of the Lord to be nondifferent from Him. The sixth offense is to interpret the holy name. The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary. Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name. The seventh offense is to commit sins intentionally on the strength of the holy name. In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord. One who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection. The eighth offense is to consider the holy name of the Lord and His chanting method to be equal to some material auspicious activity. There are various kinds of good works for material benefits, but the holy name and His chanting are not mere auspicious holy services. Undoubtedly the holy name is holy service, but He should never be utilized for such purposes. Since the holy name and the Lord are of one and the same identity, one should not try to bring the holy name into the service of mankind. The idea is that the Supreme Lord is the supreme enjoyer. He is no one's servant or order supplier. Similarly, since the holy name of the Lord is identical with the Lord, one should not try to utilize the holy name for one's personal service.

The ninth offense is to instruct those who are not interested in chanting the holy name of the Lord about the transcendental nature of the holy name, if such instruction is imparted to an unwilling audience, the act is considered to be an offense at the feet of the holy name. The tenth offense is to become uninterested in the holy name of the Lord even after hearing of the transcendental nature of the holy name. The effect of chanting the holy name of the Lord is perceived by the chanter as liberation from the conception of false egoism. False egoism is exhibited by thinking oneself to be the enjoyer of the world and thinking everything in the world to be meant for the enjoyment of one's self only. The whole materialistic world is moving under such false egoism of "I" and "mine," but the factual effect of chanting the holy name is to become free from such misconceptions.

TEXT 12

kiṁ pramattasya bahubhiḥ

parokṣair hāyanair iha

varaṁ muhūrtaṁ viditaṁ

ghaṭate śreyase yataḥ

SYNONYMS

kim-what is; pramattasya-of the bewildered; bahubhiḥ-by many; parokṣaiḥ-inexperienced; hāyanaiḥ-years; iha-in this world; varam-better; muhūrtam-a moment; viditam-conscious; ghaṭate-one can try for; śreyase-in the matter of the supreme interest; yataḥ-by that.

What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.

Śrīla Śukadeva Gosvāmī instructed Mahārāja Parīkṣit about the importance of the chanting of the holy name of the Lord by every progressive gentleman. In order to encourage the King, who had only seven remaining days of life, Śrīla Śukadeva Gosvāmī asserted that there is no use in living hundreds of years without any knowledge of the problems of life-better to live for a moment with full consciousness of the supreme interest to be fulfilled. The supreme interest of life is eternal, with full knowledge and bliss. Those who are bewildered by the external features of the material world and are engaged in the animal propensities of the eat-drink-and-be-merry type of life are simply wasting their lives by the unseen passing away of valuable years. We should know in perfect consciousness that human life is bestowed upon the conditioned soul to achieve spiritual success, and the easiest possible procedure to attain this end is to chant the holy name of the Lord. In the previous verse, we have discussed this point to a certain extent, and we may further be enlightened on the different types of offenses committed unto the feet of the holy name. Śrīla Jīva Gosvāmī Prabhu has quoted many passages from authentic scriptures and has ably supported the statements in the matter of offenses at the feet of the holy name. From Viṣṇu-yāmala Tantra, Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord. Quoting from the Mārkaṇḍeya Purāṇa, Śrī Gosvāmījī says that one should neither blaspheme the devotee of the Lord nor indulge in hearing others who are engaged in belittling a devotee of the Lord. A devotee should try to restrict the vilifier by cutting out his tongue, and being unable to do so, one should commit suicide rather than hear the blaspheming of the devotee of the Lord. The conclusion is that one should neither hear nor allow vilification of a devotee of the Lord. As far as distinguishing the Lord's holy name from the names of the demigods, the revealed scriptures disclose (Bg. 10.41) that all extraordinarily powerful beings are but parts and parcels of the supreme energetic, Lord Kṛṣṇa. Except for the Lord Himself, everyone is subordinate; no one is independent of the Lord. Since no one is more powerful than or equal to the energy of the Supreme Lord, no one's name can be as powerful as that of the Lord. By chanting the Lord's holy name, one can derive all the stipulated energy synchronized from all sources. Therefore, one should not equalize the supreme holy name of the Lord with any other name. Brahmā, Śiva or any other powerful god can never be equal to the Supreme Lord Viṣṇu. The powerful holy name of the Lord can certainly deliver one from sinful effects, but one who desires to utilize this transcendental potency of the holy name of the Lord in one's sinister activities is the most degraded person in the world. Such persons are never excused by the Lord or by any agent of the Lord. One should, therefore, utilize one's life in glorifying the Lord by all means, without any offense. Such activity of life, even for a moment, is never to be compared to a prolonged life of ignorance, like the lives of the tree and other living entities who may live for thousands of years without prosecuting spiritual advancement.

TEXT 13

khaṭvāṅgo nāma rājarṣir

jñātveyattām ihāyuṣaḥ

muhūrtāt sarvam utsṛjya

gatavān abhayaṁ harim

SYNONYMS

khaṭvāṅgaḥ-King Khaṭvāṅga; nāma-name; rāja-ṛṣiḥ-saintly king; jñātvā-by knowing; iyattām-duration; iha-in this world; āyuṣaḥ-of one's life; muhūrtāt-within only a moment; sarvam-everything; utsṛjya-leaving aside; gatavān-had undergone; abhayam-fully safe; harim-the Personality of Godhead.

The saintly King Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.

A fully responsible man should always be conscious of the prime duty of the present human form of life. The activities to meet the immediate necessities of material life are not everything. One should always be alert in his duty for attainment of the best situation in the next life. Human life is meant for preparing ourselves for that prime duty. Mahārāja Khaṭvāṅga is mentioned herein as a saintly king because even within the responsibility of the state management, he was not at all forgetful of the prime duty of life. Such was the case with other rājarṣis (saintly kings), like Mahārāja Yudhiṣṭhira and Mahārāja Parīkṣit. They were all exemplary personalities on account of their being alert in discharging their prime duty. Mahārāja Khaṭvāṅga was invited by the demigods in the higher planets to fight demons, and as a king he fought the battles to the full satisfaction of the demigods. The demigods, being fully satisfied with him, wanted to give him some benediction for material enjoyment, but Mahārāja Khaṭvāṅga, being very much alert to his prime duty, inquired from the demigods about his remaining duration of life. This means that he was not as anxious to accumulate some material benediction from the demigods as he was to prepare himself for the next life. He was informed by the demigods, however, that his life would last only a moment longer. The king at once left the heavenly kingdom, which is always full of material enjoyment of the highest standard, and coming down to this earth, took ultimate shelter of the all-safe Personality of Godhead. He was successful in his great attempt and achieved liberation. This attempt, even for a moment, by the saintly king, was successful because he was always alert to his prime duty. Mahārāja Parīkṣit was thus encouraged by the great Śukadeva Gosvāmī, even though he had only seven days left in his life to execute the prime duty of hearing the glories of the Lord in the form of Śrīmad-Bhāgavatam. By the will of the Lord, Mahārāja Parīkṣit instantly met the great Śukadeva Gosvāmī, and thus the great treasure of spiritual success left by him is nicely mentioned in the Śrīmad-Bhāgavatam.

TEXT 14

tavāpy etarhi kauravya

saptāhaṁ jīvitāvadhiḥ

upakalpaya tat sarvaṁ

tāvad yat sāmparāyikam

SYNONYMS

tava-your; api-also; etarhi-therefore; kauravya-O one born in the family of Kuru; saptāham-seven days; jīvita-duration of life; avadhiḥ-up to the limit of; upakalpaya-get them performed; tat-those; sarvam-all; tāvat-so long; yat-which are; sāmparāyikam-rituals for the next life.

Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.

Śukadeva Gosvāmī, after citing the example of Mahārāja Khaṭvāṅga, who prepared himself for the next life within a very short time, encouraged Mahārāja Parīkṣit by saying that since he still had seven days at his disposal, he could easily take advantage of the time to prepare himself for the next life. Indirectly, the Gosvāmī told Mahārāja Parīkṣit that be should take shelter of the sound representation of the Lord for the seven days still remaining in the duration of his life and thus get himself liberated. In other words, everyone can best prepare himself for the next life simply by hearing Śrīmad-Bhāgavatam, as it was recited by Śukadeva Gosvāmī to Mahārāja Parīkṣit. The rituals are not formal, but there are also some favorable conditions, which are required to be carried out, as instructed hereafter.

TEXT 15

anta-kāle tu puruṣa

āgate gata-sādhvasaḥ

chindyād asaṅga-śastreṇa

spṛhāṁ dehe 'nu ye ca tam

SYNONYMS

anta-kāle-at the last stage of life; tu-but; puruṣaḥ-a person; āgate-having arrived; gata-sādhvasaḥ-without any fear of death; chindyāt-must cut off; asaṅga-nonattachment; śastreṇa-by the weapon of; spṛhām-all desires; dehe-in the matter of the material tabernacle; anu-pertaining; ye-all that; ca-also; tam-them.

At the last stage of one's life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.

The foolishness of gross materialism is that people think of making a permanent settlement in this world, although it is a settled fact that one has to give up everything here that has been created by valuable human energy. Great statesmen, scientists, philosophers, etc., who are foolish, without any information of the spirit soul, think that this life of a few years only is all in all and that there is nothing more after death. This poor fund of knowledge, even in the so-called learned circles of the world, is killing the vitality of human energy, and the awful result is being keenly felt. And yet the foolish materialistic men do not care about what is going to happen in the next life. The preliminary instruction in the Bhagavad-gītā is that one should know that the identity of the individual living entity is not lost even after the end of this present body, which is nothing but an outward dress only. As one changes an old garment, so the individual living being also changes his body, and this change of body is called death. Death is therefore a process of changing the body at the end of the duration of the present life. An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman. In the second chapter of this canto, this matter will be broadly discussed, but as far as the change of body is concerned, one must prepare now for the next life. Foolish people attach more importance to the present temporary life, and thus the foolish leaders make appeals to the body and the bodily relations. The bodily relations extend not only to this body but also to the family members, wife, children, society, country and so many other things which end at the end of life. After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this there is need of training in the current duration of human life. This training can be begun at any stage of life, or even a few seconds before death, but the usual procedure is for one to get the training from very early life, from the stage of brahmacarya, and gradually progress to the gṛhastha, vānaprastha and sannyāsa orders of life. The institution which gives such training is called varṇāśrama-dharma, or the system of sanātana-dharma, the best procedure for making the human life perfect. One is therefore required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the vānaprastha and sannyāsa-āśramas is given for preparation of the next life. Foolish materialists, in the garb of leaders of the people in general, stick to family affairs without attempting to cut off relations with them, and thus they become victims of nature's law and get gross bodies again, according to their work. Such foolish leaders may have some respect from the people at the end of life, but that does not mean that such leaders will be immune to the natural laws under which everyone is tightly bound by the hands and feet. The best thing is, therefore, that everyone voluntarily give up family relations by transferring attachment from family, society, country, and everything thereof to the devotional service of the Lord. It is stated herein that one should give up all desires of family attachment. One must have a chance for better desires; otherwise there is no chance of giving up such morbid desires. Desire is the concomitant factor of the living entity. The living entity is eternal, and therefore his desires, which are natural for a living being, are also eternal. One cannot, therefore, stop desiring, but the subject matter for desires can be changed. So one must develop the desires for returning back home, back to Godhead, and automatically the desires for material gain, material honor and material popularity will diminish in proportion to the development of devotional service. A living being is meant for service activities, and his desires are centered around such a service attitude. Beginning from the top executive head of the state down to the insignificant pauper in the street, all are rendering some sort of service to others. The perfection of such a service attitude is only attained simply by transferring the desire of service from matter to spirit, or from Satan to God.

TEXT 16

gṛhāt pravrajito dhīraḥ

puṇya-tīrtha-jalāplutaḥ

śucau vivikta āsīno

vidhivat kalpitāsane

SYNONYMS

gṛhāt-from one's home; pravrajitaḥ-having gone out; dhīraḥ-self-controlled; puṇya-pious; tīrtha-sacred place; jala-āplutaḥ-fully washed; śucau-cleansed; vivikte-solitary; āsīnaḥ-seated; vidhivat-according to regulations; kalpita-having done; āsane-on a sitting place.

One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.

To prepare oneself for the better next life, one must get out of one's so-called home. The system of varṇāśrama-dharma, or sanātana-dharma, prescribes retirement from family encumbrances as early as possible after one has passed fifty years of age. Modern civilization is based on family comforts, the highest standard of amenities, and therefore after retirement everyone expects to live a very comfortable life in a well-furnished home decorated with fine ladies and children, without any desire to get out of such a comfortable home. High government officers and ministers stick to their prize posts until death, and they neither dream nor desire to get out of homely comforts. Bound by such hallucinations, materialistic men prepare various plans for a still more comfortable life, but suddenly cruel death comes without mercy and takes away the great planmaker against his desire, forcing him to give up the present body for another body. Such a planmaker is thus forced to accept another body in one of the 8,400,000 species of life according to the fruits of the work he has performed. In the next life, persons who are too much attached to family comforts are generally awarded lower species of life on account of sinful acts performed during a long duration of sinful life, and thus all the energy of the human life is spoiled. In order to be saved from the danger of spoiling the human form of life and being attached to unreal things, one must take warning of death at the age of fifty, if not earlier. The principle is that one should take it for granted that the death warning is already there, even prior to the attainment of fifty years of age, and thus at any stage of life one should prepare himself for a better next life. The system of the sanātana-dharma institution is so made that the follower is trained for the better next life without any chance that the human life will be spoiled. The holy places all over the world are meant for the residential purposes of retired persons getting ready for a better next life. Intelligent persons must go there at the end of life, and for that matter, after fifty years of age, to live a life of spiritual regeneration for the sake of being freed from family attachment, which is considered to he the shackle of material life. One is recommended to quit home just to get rid of material attachment because one who sticks to family life until death cannot get rid of material attachment and as long as one is materially attached one cannot understand spiritual freedom. One should not, however, become self-complacent simply by leaving home or by creating another home at the holy place, either lawfully or unlawfully. Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success.

TEXT 17

abhyasen manasā śuddhaṁ

trivṛd-brahmākṣaraṁ param

mano yacchej jita-śvāso

brahma-bījam avismaran

SYNONYMS

abhyaset-one should practice; manasā-by the mind; śuddham-sacred; tri-vṛt-composed of the three; brahma-akṣaram-transcendental letters; param-the supreme; manaḥ-mind; yacchet-get under control; jita-śvāsaḥ-by regulating the breathing air; brahma-absolute; bījam-seed; avismaran-without being forgotten.

After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.

Oṁkāra, or the praṇava, is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is the way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Oṁkāra is the seed of all transcendental sound and it is only the transcendental sound which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gītā, the praṇava (oṁkāra) has been accepted as the direct, literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the praṇava (oṁkāra). This oṁkāra is a note of address, such as "O my Lord," just as oṁ hari om means "O my Lord, the Supreme Personality of Godhead." As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is oṁkāra. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the praṇava (oṁkāra) within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to understand with the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress.

TEXT 18

niyacched viṣayebhyo 'kṣān

manasā buddhi-sārathiḥ

manaḥ karmabhir ākṣiptaṁ

śubhārthe dhārayed dhiyā

SYNONYMS

niyacchet-withdraw; viṣayebhyaḥ-from sense engagements; akṣān-the senses; manasā-by dint of the mind; buddhi-intelligence; sārathiḥ-driver; manaḥ-the mind; karmabhiḥ-by the fruitive work; ākṣiptam-being absorbed in; śubha-arthe-for the sake of the Lord; dhārayet-hold up; dhiyā-in full consciousness.

Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.

The first process of spiritualizing the mind by mechanical chanting of the praṇava (oṁkāra) and by control of the breathing system is technically called the mystic or yogic process of prāṇāyāma, or fully controlling the breathing air. The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi. But experience has proven that even the samādhi stage also fails to control the materially absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of samadhi, became a victim of the senses and cohabited with Menakā. History has already recorded this. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent percent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the Bhagavad-gītā (6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. If performed under proper guidance, that is the surest path of progress, even for the disturbed mind.

TEXT 19

tatraikāvayavaṁ dhyāyed

avyucchinnena cetasā

mano nirviṣayaṁ yuktvā

tataḥ kiñcana na smaret

padaṁ tat paramaṁ viṣṇor

mano yatra prasīdati

SYNONYMS

tatra-thereafter; eka-one by one; avayavam-limbs of the body; dhyāyet-should be concentrated upon; avyucchinnena-without being deviated from the complete form; cetasā-by the mind; manaḥ-mind; nirviṣayam-without being contaminated by sense objects; yuktvā-being dovetailed; tataḥ-after that; kiñcana-anything; na-do not; smaret-think of; padam-personality; tat-that; paramam-Supreme; viṣṇoḥ-of Viṣṇu; manaḥ-the mind; yatra-whereupon; prasīdati-becomes reconciled.

Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.

Foolish persons, bewildered by the external energy of Viṣṇu, do not know that the ultimate goal of the progressive search after happiness is to get in touch directly with Lord Viṣṇu, the Personality of Godhead. Viṣṇu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of viṣṇu-tattva is Govinda, or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the praṇava (oṁkāra) up to the limbs of the personal body of Viṣṇu would not have been recommended by Śukadeva Gosvāmī for the attainment of complete spiritual perfection. The Viṣṇu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as they are wrongly interpreted to be by a class of men with a poor fund of knowledge; rather, they are different spiritual centers of meditation on the transcendental limbs of the body of Viṣṇu. The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon praṇava oṁkāra or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. There is no difference between oṁkāra and the forms of Viṣṇu, but persons unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of oṁkāra. Here it is indicated that the Viṣṇu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Viṣṇu than on impersonal oṁkāra. The latter process is also more difficult than the former.

TEXT 20

rajas-tamobhyām ākṣiptaṁ

vimūḍhaṁ mana ātmanaḥ

yacched dhāraṇayā dhīro

hanti yā tat-kṛtaṁ malam

SYNONYMS

rajaḥ-the passionate mode of nature; tamobhyām-as well as by the ignorant mode of material nature; ākṣiptam-agitated; vimūḍham-bewildered; manaḥ-the mind; ātmanaḥ-of one's own; yacchet-get it rectified; dhāraṇayā-by conception (of Viṣṇu); dhīraḥ-the pacified; hanti-destroys; yā-all those; tat-kṛtam-done by them; malam-dirty things.

One's mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.

Persons generally conducted by the modes of passion and ignorance cannot be bona fide candidates for being situated in the transcendental stage of God realization. Only persons conducted by the mode of goodness can have the knowledge of the Supreme Truth. Effects of the modes of passion and ignorance are manifested by too much hankering after wealth and women. And those who are too much after wealth and women can rectify their leanings only by constant remembrance of Viṣṇu in His potential impersonal feature. Generally the impersonalists or monists are influenced by the modes of passion and ignorance. Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth. Actually they are impure in heart on account of being devoid of knowledge of the personal feature of the Absolute. In the Bhagavad-gītā, it is said that after many hundreds of births, the impersonal philosopher surrenders unto the Personality of Godhead. To acquire such a qualification of God realization in the personal feature, the neophyte impersonalist is given a chance to realize the relation of the Lord in everything by the philosophy of pantheism.

Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but it extends the conception of the Absolute Truth into the field of the so-called material energy. Everything created by the material energy can be dovetailed with the Absolute by an attitude of service, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude, and only in that devotional way can the theory of pantheism be perfected.

TEXT 21

yasyāṁ sandhāryamāṇāyāṁ

yogino bhakti-lakṣaṇaḥ

āśu sampadyate yoga

āśrayaṁ bhadram īkṣataḥ

SYNONYMS

yasyām-by such systematic remembrance; sandhāryamāṇāyām-and thus being fixed in the habit of; yoginaḥ-the mystics; bhakti-lakṣaṇaḥ-being practiced to the devotional system; āśu-very soon; sampadyate-attains success; yogaḥ-connection by devotional service; āśrayam-under the shelter of; bhadram-the all-good; īkṣataḥ-which seeing that.

O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter.

Success of mystic performances is achieved only by the help of the devotional attitude. Pantheism, or the system of feeling the presence of the Almighty everywhere, is a sort of training of the mind to become accustomed to the devotional conception, and it is this devotional attitude of the mystic that makes possible the successful termination of such mystic attempts. One is not, however, elevated to such a successful status without the tinge of mixture in devotional service. The devotional atmosphere created by pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist. It is confirmed in the Bhagavad-gītā (12.5) that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time.

TEXT 22

rājovāca

yathā sandhāryate brahman

dhāraṇā yatra sammatā

yādṛśī vā hared āśu

puruṣasya mano-malam

SYNONYMS

rājā uvāca-the fortunate King said; yathā-as it is; sandhāryate-the conception is made; brahman-O brāhmaṇa; dhāraṇā-conception; yatra-where and how; sammatā-in a summary; yādṛśī-the way by which; vā-or; haret-extricated; āśu-without delay; puruṣasya-of a person; manaḥ-of the mind; malam-dirty things.

The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person's mind can be removed.

The dirty things in the heart of a conditioned soul are the root cause of all troubles for him. A conditioned soul is surrounded by the manifold miseries of material existence, but on account of his gross ignorance he is unable to remove the troubles due to dirty things in the heart, accumulated during the long prison life in the material world. He is actually meant to serve the will of the Supreme Lord, but on account of the dirty things in the heart, he likes to serve his concocted desires. These desires, instead of giving him any peace of mind, create new problems and thus bind him to the cycle of repeated birth and death. These dirty things of fruitive work and empiric philosophy can be removed only by association with the Supreme Lord. The Lord, being omnipotent, can offer His association by His inconceivable potencies. Thus persons who are unable to pin their faith on the personal feature of the Absolute are given a chance to associate with His virāṭ-rūpa, or the cosmic impersonal feature of the Lord. The cosmic impersonal feature of the Lord is a feature of His unlimited potencies. Since the potent and potencies are identical, even the conception of His impersonal cosmic feature helps the conditioned soul to associate with the Lord indirectly and thus gradually rise to the stage of personal contact.

Mahārāja Parīkṣit was already directly connected with the personal feature of the Lord Śrī Kṛṣṇa, and as such he had no need to inquire from Śukadeva Gosvāmī about where and how to apply the mind in the impersonal virāṭ-rūpa of the Lord. But he inquired after a detailed description of the matter for the benefit of others, who are unable to conceive of the transcendental personal feature of the Lord as the form of eternity, knowledge and bliss. The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rāma or Kṛṣṇa, is completely revolting to them. They have a poor estimation of the potency of the Lord. In the Bhagavad-gītā (9.11) it is explained by the Lord Himself that people with a poor fund of knowledge deride the supreme personality of the Lord, taking Him to be a common man. Such men are ignorant of the inconceivable potency of the Lord. By the inconceivable potency of the Lord, He can move in human society or any other society of living beings and yet remain the same omnipotent Lord, without deviating in the slightest from His transcendental position. So, for the benefit of men who are unable to accept the Lord in His personal eternal form, Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī how to fix the mind on Him in the beginning, and the Gosvāmī replied in detail as follows.

TEXT 23

śrī-śuka uvāca

jitāsano jita-śvāso

jita-saṅgo jitendriyaḥ

sthūle bhagavato rūpe

manaḥ sandhārayed dhiyā

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; jita-āsanaḥ-controlled sitting posture; jita-śvāsaḥ-controlled breathing process; jita-saṅgaḥ-controlled association; jita-indriyaḥ-controlled senses; sthūle-in the gross matter; bhagavataḥ-unto the Personality of Godhead; rūpe-in the feature of; manaḥ-the mind; sandhārayet-must apply; dhiyā-by intelligence.

Śukadeva Gosvāmī answered: One should control the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭ-rūpa].

The materially absorbed mind of the conditioned soul does not allow him to transcend the limit of the bodily conception of self, and thus the yoga system for meditation (controlling the sitting posture and breathing process and fixing the mind upon the Supreme) is prescribed in order to mold the character of the gross materialist. Unless such materialists are able to cleanse the materially absorbed mind, it is impossible for them to concentrate upon thoughts of transcendence. And to do so one may fix one's mind on the gross material or external feature of the Lord. The different parts of the gigantic form of the Lord are described in the following verses. The materialistic men are very anxious to have some mystic powers as a result of such a controlling process, but the real purpose of yogic regulations is to eradicate the accumulated dirty things like lust, anger, avarice and all such material contaminations. If the mystic yogī is diverted by the accompanying feats of mystic control, then his mission of yogic success is a failure, because the ultimate aim is God realization. He is therefore recommended to fix his gross materialistic mind by a different conception and thus realize the potency of the Lord. As soon as the potencies are understood to be instrumental manifestations of the transcendence, one automatically advances to the next step, and gradually the stage of full realization becomes possible for him.

TEXT 24

viśeṣas tasya deho 'yaṁ

sthaviṣṭhaś ca sthavīyasām

yatredaṁ vyajyate viśvaṁ

bhūtaṁ bhavyaṁ bhavac ca sat

SYNONYMS

viśeṣaḥ-personal; tasya-His; dehaḥ-body; ayam-this; sthaviṣṭhaḥ-grossly material; ca-and; sthavīyasām-of all matter; yatra-wherein; idam-all these phenomena; vyajyate-is experienced; viśvam-universe; bhūtam-past; bhavyam-future; bhavat-present; ca-and; sat-resultant.

This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.

Anything, either material or spiritual, is but an expansion of the energy of the Supreme Personality of Godhead, and as stated in the Bhagavad-gītā (13.13), the omnipotent Lord has His transcendental eyes, heads and other bodily parts distributed everywhere. He can see, hear, touch or manifest Himself anywhere and everywhere, for He is present everywhere as the Supersoul of all infinitesimal souls, although He has His particular abode in the absolute world. The relative world is also His phenomenal representation because it is nothing but an expansion of His transcendental energy. Although He is in His abode, His energy is distributed everywhere, just as the sun is localized as well as expanded everywhere, since the rays of the sun, being nondifferent from the sun, are accepted as expansions of the sun disc. In the Viṣṇu Purāṇa (1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere. The phenomenal manifestation of the gigantic universe is only a part of His virāṭ body. Less intelligent men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies, just as the aborigines are struck with wonder by the manifestation of lightning, a gigantic mountain or a hugely expanded banyan tree. The aborigines praise the strength of the tiger and the elephant because of their superior energy and strength. The asuras cannot recognize the existence of the Lord, although there are vivid descriptions of the Lord in the revealed scriptures, although the Lord incarnates and exhibits His uncommon strength and energy, and although He is accepted as the Supreme Personality of Godhead by learned scholars and saints like Vyāsadeva, Nārada, Asita and Devala in the past and by Arjuna in the Bhagavad-gītā, as also by the ācāryas like Śaṅkara, Rāmānuja, Madhva and Lord Śrī Caitanya in the modern age. The asuras do not accept any evidential proof from the revealed scriptures, nor do they recognize the authority of the great ācāryas. They want to see with their own eyes at once. Therefore they can see the gigantic body of the Lord as virāṭ, which will answer their challenge, and since they are accustomed to paying homage to superior material strength like that of the tiger, elephant and lightning, they can offer respect to the virāṭ-rūpa. Lord Kṛṣṇa, by the request of Arjuna, exhibited His virāṭ-rūpa for the asuras. A pure devotee of the Lord, being unaccustomed to looking into such a mundane gigantic form of the Lord, requires special vision for the purpose. The Lord, therefore, favored Arjuna with special vision for looking into His virāṭ-rūpa, which is described in the Eleventh Chapter of the Bhagavad-gītā. This virāṭ-rūpa of the Lord was especially manifested, not for the benefit of Arjuna, but for that unintelligent class of men who accept anyone and everyone as an incarnation of the Lord and so mislead the general mass of people. For them, the indication is that one should ask the cheap incarnation to exhibit his virāṭ-rūpa and thus be established as an incarnation. The virāṭ-rūpa manifestation of the Lord is simultaneously a challenge to the atheist and a favor for the asuras, who can think of the Lord as virāṭ and thus gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. This is a favor of the all-merciful Lord to the atheists and the gross materialists.

TEXT 25

aṇḍa-kośe śarīre 'smin

saptāvaraṇa-saṁyute

vairājaḥ puruṣo yo 'sau

bhagavān dhāraṇāśrayaḥ

SYNONYMS

aṇḍa-kośe-within the universal shell; śarīre-in the body of; asmin-this; sapta-sevenfold; āvaraṇa-coverings; saṁyute-having so done; vairājaḥ-the gigantic universal; puruṣaḥ-form of the Lord; yaḥ-that; asau-He; bhagavān-the Personality of Godhead; dhāraṇā-conception; āśrayaḥ-object of.

The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.

Simultaneously, the Lord has multifarious other forms, and all of them are identical with the original fountainhead form of the Lord, Śrī Kṛṣṇa. In the Bhagavad-gītā, it has been proven that the original transcendental and eternal form of the Lord is Śrī Kṛṣṇa, the Absolute Personality of Godhead, but by His inconceivable internal potency, ātma-māyā, He can expand Himself by multifarious forms and incarnations simultaneously, without being diminished in His full potency. He is complete, and although innumerable complete forms emanate from Him, He is still complete, without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the Bhagavad-gītā, the Personality of Godhead, Lord Kṛṣṇa, manifested His virāṭ-rūpa just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute person without any rival or superior. Materialistic men can think, although very imperfectly, of the huge universal space, comprehending an innumerable number of planets as big as the sun. They can see only the circular sky overhead, without any information that this universe, as well as many other hundreds of thousands of universes, are each covered by sevenfold material coverings of water, fire, air, sky, ego, noumenon and material nature, just like a huge football, pumped and covered, floating on the water of the Causal Ocean, wherein the Lord is lying as Mahā-Viṣṇu. All the universes in seed are emanating from the breathing of the Mahā-Viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-Viṣṇu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man. The virāṭ-rūpa was particularly exhibited by the Lord just to give lessons to such foolish men, so that one can accept a person as the incarnation of Godhead only if such a person is able to exhibit such a virāṭ-rūpa as Lord Kṛṣṇa did. The materialistic person may concentrate his mind upon the virāṭ or gigantic form of the Lord in his own interest and as recommended by Śukadeva Gosvāmī, but he must be on his guard not to be misled by pretenders who claim to be the identical person as Lord Kṛṣṇa but are not able to act like Him or exhibit the virāṭ-rūpa, comprehending the whole of the universe.

TEXT 26

pātālam etasya hi pāda-mūlaṁ

paṭhanti pārṣṇi-prapade rasātalam

mahātalaṁ viśva-sṛjo 'tha gulphau

talātalaṁ vai puruṣasya jaṅghe

SYNONYMS

pātālam-the planets at the bottom of the universe; etasya-of His; hi-exactly; pāda-mūlam-soles of the feet; paṭhanti-they study it; pārṣṇi-the heels; prapade-the toes; rasātalam-the planets named Rasātala; mahātalam-the planets named Mahātala; viśva-sṛjaḥ-of the creator of the universe; atha-thus; gulphau-the ankles; talātalam-the planets named Talātala; vai-as they are; puruṣasya-of the gigantic person; jaṅghe-the shanks.

Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.

Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.

The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord's bodily description should begin from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description.

TEXT 27

dve jānunī sutalaṁ viśva-mūrter

ūru-dvayaṁ vitalaṁ cātalaṁ ca

mahītalaṁ taj-jaghanaṁ mahīpate

nabhastalaṁ nābhi-saro gṛṇanti

SYNONYMS

dve-two; jānunī-two knees; sutalam-the planetary system named Sutala; viśva-mūrteḥ-of the universal form; ūru-dvayam-the two thighs; vitalam-the planetary system named Vitala; ca-also; atalam-the planets named Atala; ca-and; mahītalam-the planetary system named Mahītala; tat-of that; jaghanam-the hips; mahīpate-O King; nabhastalam-outer space; nābhi-saraḥ-the depression of the navel; gṛṇanti-they take it so.

The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.

TEXT 28

uraḥ-sthalaṁ jyotir-anīkam asya

grīvā mahar vadanaṁ vai jano 'sya

tapo varāṭīṁ vidur ādi-puṁsaḥ

satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ

SYNONYMS

uraḥ-high; sthalam-place (the chest); jyotiḥ-anīkam-the luminary planets; asya-of Him; grīvā-the neck; mahaḥ-the planetary system above the luminaries; vadanam-mouth; vai-exactly; janaḥ-the planetary system above Mahar; asya-of Him; tapaḥ-the planetary system above the Janas; varāṭīm-forehead; viduḥ-is known; ādi-the original; puṁsaḥ-personality; satyam-the topmost planetary system; tu-but; śīrṣāṇi-the head; sahasra-one thousand; śīrṣṇaḥ-one with heads.

The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.

The effulgent luminary planets like the sun and the moon are situated almost in the midplace of the universe, and as such they are to be known as the chest of the original gigantic form of the Lord. And above the luminary planets, called also the heavenly places of the universal directorate demigods, are the Mahar, Janas and Tapas planetary systems, and, above all, the Satyaloka planetary system, where the chief directors of the modes of material nature reside, namely Viṣṇu, Brahmā and Śiva. This Viṣṇu is known as the Kṣīrodakaśāyī Viṣṇu, and He acts as the Supersoul in every living being. There are innumerable universes floating on the Causal Ocean, and in each of them the representation of the virāṭ form of the Lord is there along with innumerable suns, moons, heavenly demigods, Brahmās, Viṣṇus and Śivas, all of them situated in one part of the inconceivable potency of Lord Kṛṣṇa, as stated in the Bhagavad-gītā (10.42).

TEXT 29

indrādayo bāhava āhur usrāḥ

karṇau diśaḥ śrotram amuṣya śabdaḥ

nāsatya-dasrau paramasya nāse

ghrāṇo 'sya gandho mukham agnir iddhaḥ

SYNONYMS

indra-ādayaḥ-demigods headed by the heavenly king, Indra; bāhavaḥ-arms; āhuḥ-are called; usrāḥ-the demigods; karṇau-the ears; diśaḥ-the four directions; śrotram-the sense of hearing; amuṣya-of the Lord; śabdaḥ-sound; nāsatya-dasrau-the demigods known as the Aśvinī-kumāras; paramasya-of the Supreme; nāse-nostrils; ghrāṇaḥ-the sense of smell; asya-of Him; gandhaḥ-fragrance; mukham-the mouth; agniḥ-fire; iddhaḥ-blazing.

His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.

The description of the gigantic form of the Personality of Godhead made in the Eleventh Chapter of the Bhagavad-gītā is further explained here in the Śrīmad-Bhāgavatam. The description in the Bhagavad-gītā (11.30) runs as follows: "O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest." In that way, Śrīmad-Bhāgavatam is the postgraduate study for the student of the Bhagavad-gītā. Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.

The conception of the virāṭ-puruṣa, or the gigantic form of the Supreme Lord, is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord, whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa, also appeases the demigods and all the other parts and parcels, as much as watering the root of a tree distributes energy to all of the tree's other parts. Consequently, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only.

TEXT 30

dyaur akṣiṇī cakṣur abhūt pataṅgaḥ

pakṣmāṇi viṣṇor ahanī ubhe ca

tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam

āpo 'sya tālū rasa eva jihvā

SYNONYMS

dyauḥ-the sphere of outer space; akṣiṇī-the eyeballs; cakṣuḥ-of eyes (senses); abhūt-it so became; pataṅgaḥ-the sun; pakṣmāṇi-eyelids; viṣṇoḥ-of the Personality of Godhead, Śrī Viṣṇu; ahanī-day and night; ubhe-both; ca-and; tat-His; bhrū-eyebrows; vijṛmbhaḥ-movements; parameṣṭhi-the supreme entity (Brahmā); dhiṣṇyam-post; āpaḥ-Varuṇa, the director of water; asya-His; tālū-palate; rasaḥ-juice; eva-certainly; jihvā-the tongue.

The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, the Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.

To common sense the description in this verse appears to be somewhat contradictory because sometimes the sun has been described as the eyeball and sometimes as the outer space sphere. But there is no room for common sense in the injunctions of the śāstras. We must accept the description of the śāstras and concentrate more on the form of the virāṭ-rūpa than on common sense. Common sense is always imperfect, whereas the description in the śāstras is always perfect and complete. If there is any incongruity, it is due to our imperfection and not the śāstras'. That is the method of approaching Vedic wisdom.

TEXT 31

chandāṁsy anantasya śiro gṛṇanti

daṁṣṭrā yamaḥ sneha-kalā dvijāni

hāso janonmāda-karī ca māyā

duranta-sargo yad-apāṅga-mokṣaḥ

SYNONYMS

chandāṁsi-the Vedic hymns; anantasya-of the Supreme; śiraḥ-the cerebral passage; gṛṇanti-they say; daṁṣṭrāḥ-the jaws of teeth; yamaḥ-Yamarāja, the director of sinners; sneha-kalāḥ-the art of affection; dvijāni-the set of teeth; hāsaḥ-smile; jana-unmāda-karī-the most alluring; ca-also; māyā-illusory energy; duranta-unsurpassable; sargaḥ-the material creation; yat-apāṅga-whose glance; mokṣaḥ-casting over.

They say that the Vedic hymns are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of affection is His set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.

According to Vedic assertion, this material creation is the result of the Lord's casting a glance over the material energy, which is described herein as the most alluring illusory energy. The conditioned souls who are allured by such materialism should know that the material temporary creation is simply an imitation of the reality and that those who are captivated by such alluring glances of the Lord are put under the direction of the controller of sinners called Yamarāja. The Lord smiles affectionately, displaying His teeth. The intelligent person who can grasp these truths about the Lord becomes a soul fully surrendered unto Him.

TEXT 32

vrīḍottarauṣṭho 'dhara eva lobho

dharmaḥ stano 'dharma-patho 'sya pṛṣṭham

kas tasya meḍhraṁ vṛṣaṇau ca mitrau

kukṣiḥ samudrā girayo 'sthi-saṅghāḥ

SYNONYMS

vrīḍa-modesty; uttara-upper; oṣṭhaḥ-lip; adharaḥ-chin; eva-certainly; lobhaḥ-hankering; dharmaḥ-religion; stanaḥ-breast; adharma-irreligion; pathaḥ-way; asya-His; pṛṣṭham-back; kaḥ-Brahmā; tasya-His; meḍhram-genitals; vṛṣaṇau-testicles; ca-also; mitrau-the Mitrā-varuṇas; kukṣiḥ-waist; samudrāḥ-the oceans; girayaḥ-the hills; asthi-bones; saṅghāḥ-stack.

Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.

The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive. It is stated here that Brahmājī acts as His genitals and that the Mitrā-varuṇas are His two testicles. This means that as a person He is complete with all bodily organs, but they are of different types with different potencies. When the Lord is described as impersonal, therefore, it should be understood that His personality is not exactly the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the virāṭ-puruṣa. The virāṭ-rūpa, as exhibited by Lord Kṛṣṇa to Arjuna, is a challenge to the unbelievers.

TEXT 33

nadyo 'sya nāḍyo 'tha tanū-ruhāṇi

mahī-ruhā viśva-tanor nṛpendra

ananta-vīryaḥ śvasitaṁ mātariśvā

gatir vayaḥ karma guṇa-pravāhaḥ

SYNONYMS

nadyaḥ-the rivers; asya-of Him; nāḍyaḥ-veins; atha-and thereafter; tanū-ruhāṇi-hairs on the body; mahī-ruhāḥ-the plants and trees; viśva-tanoḥ-of the universal form; nṛpa-indra-O King; ananta-vīryaḥ-of the omnipotent; śvasitam-breathing; mātariśvā-air; gatiḥ-movement; vayaḥ-passing ages; karma-activity; guṇa-pravāhaḥ-reactions of the modes of nature.

O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.

The Personality of Godhead is not a dead stone, nor is He inactive, as is poorly thought by some schools. He moves with the progress of time, and therefore lie knows all about the past and future, along with His present activities. There is nothing unknown to Him. The conditioned souls are driven by the reactions of the modes of material nature, which are the activities of the Lord. As stated in the Bhagavad-gītā (7.12), the modes of nature act under His direction only, and as such no natural functions are blind or automatic. The power behind the activities is the supervision of the Lord, and thus the Lord is never inactive as is wrongly conceived. The Vedas say that the Supreme Lord has nothing to do personally, as is always the case with superiors, but everything is done by His direction. As it is said, not a blade of grass moves without His sanction. In the Brahma-saṁhitā (5.48), it is said that all the universes and the heads of them (the Brahmās) exist only for the duration of His breathing period. The same is confirmed here. The air on which the universes and the planets within the universes exist is nothing but a bit of the breath of the unchallengeable virāṭ-puruṣa. So even by studying the rivers, trees, air and passing ages, one can conceive of the Personality of Godhead without being misled by the formless conception of the Lord. In the Bhagavad-gītā (12.5) it is stated that those who are much inclined to the formless conception of the Supreme Truth are more troubled than those who can intelligently conceive of the personal form.

TEXT 34

īśasya keśān vidur ambuvāhān

vāsas tu sandhyāṁ kuru-varya bhūmnaḥ

avyaktam āhur hṛdayaṁ manaś ca

sa candramāḥ sarva-vikāra-kośaḥ

SYNONYMS

īśasya-of the supreme controller; keśān-hairs on the head; viduḥ-you may know it from me; ambu-vāhān-the clouds which carry water; vāsaḥ tu-the dress; sandhyām-termination of day and night; kuru-varya-O best of the Kurus; bhūmnaḥ-of the Almighty; avyaktam-the prime cause of material creation; āhuḥ-it is said; hṛdayam-intelligence; manaḥ ca-and the mind; saḥ-He; candramāḥ-the moon; sarva-vikāra-kośaḥ-the reservoir of all changes.

O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.

TEXT 35

vijñāna-śaktiṁ mahim āmananti

sarvātmano 'ntaḥ-karaṇaṁ giritram

aśvāśvatary-uṣṭra-gajā nakhāni

sarve mṛgāḥ paśavaḥ śroṇi-deśe

SYNONYMS

vijñāna-śaktim-consciousness; mahim-the principle of matter; āmananti-they call it so; sarva-ātmanaḥ-of the omnipresent; antaḥ-karaṇam-ego; giritram-Rudra (Śiva); aśva-horse; aśvatari-mule; uṣṭra-camel; gajāḥ-elephant; nakhāni-nails; sarve-all other; mṛgāḥ-stags; paśavaḥ-quadrupeds; śroṇi-deśe-on the region of the belt.

The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.

TEXT 36

vayāṁsi tad-vyākaraṇaṁ vicitraṁ

manur manīṣā manujo nivāsaḥ

gandharva-vidyādhara-cāraṇāpsaraḥ

svara-smṛtīr asurānīka-vīryaḥ

SYNONYMS

vayāṁsi-varieties of birds; tat-vyākaraṇam-vocables; vicitram-artistic; manuḥ-the father of mankind; manīṣā-thoughts; manujaḥ-mankind (the sons of Manu); nivāsaḥ-residence; gandharva-the human beings named Gandharvas; vidyādhara-the Vidyādharas; cāraṇa-the Cāraṇas; apsaraḥ-the angels; svara-musical rhythm; smṛtīḥ-remembrance; asura-anīka-the demoniac soldiers; vīryaḥ-prowess.

Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.

The aesthetic sense of the Lord is manifested in the artistic, colorful creation of varieties of birds like the peacock, parrot and cuckoo. The celestial species of human beings, like the Gandharvas and Vidyādharas, can sing wonderfully and can entice even the minds of the heavenly demigods. Their musical rhythm represents the musical sense of the Lord. How then can He be impersonal? His musical taste, artistic sense and standard intelligence, which is never fallible, are different signs of His supreme personality. The Manu-saṁhitā is the standard lawbook for humanity, and every human being is advised to follow this great book of social knowledge. Human society is the residential quarters for the Lord. This means that the human being is meant for God realization and association with God. This life is a chance for the conditioned soul to regain his eternal God consciousness and thus fulfill the mission of life. Mahārāja Prahlāda is the right type of representative of the Lord in the family of asuras. None of the living beings is away from the Lord's gigantic body. Each and every one has a particular duty in relation to the supreme body. Disruption in the matter of discharging the specific duty assigned to each and every living being is the cause of disharmony between one living being and another, but when the relation is reestablished in relation with the Supreme Lord, there is complete unity between all living beings, even up to the limit of the wild animals and human society. Lord Caitanya Mahāprabhu displayed this living unity in the jungle of Madhya Pradesh, where even the tigers, elephants and many other ferocious animals perfectly cooperated in glorifying the Supreme Lord. That is the way to peace and amity all over the world.

TEXT 37

brahmānanaṁ kṣatra-bhujo mahātmā

viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ

nānābhidhābhījya-gaṇopapanno

dravyātmakaḥ karma vitāna-yogaḥ

SYNONYMS

brahma-the brāhmaṇas; ānanam-the face; kṣatra-the kṣatriyas; bhujaḥ-the arms; mahātmā-the virāṭ-puruṣa; viṭ-the vaiśyas; ūruḥ-the thighs; aṅghri-śrita-under the protection of His feet; kṛṣṇa-varṇaḥ-the śūdras; nānā-various; abhidhā-by names; abhījya-gaṇa-the demigods; upapannaḥ-being overtaken; dravya-ātmakaḥ-with feasible goods; karma-activities; vitāna-yogaḥ-performances of sacrifice.

The virāṭ-puruṣa's face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.

Monotheism is practically suggested here. Offering sacrifices to many demigods under different names is mentioned in the Vedic literatures, but the suggestion made in this verse is that all those varieties of demigods are included in the form of the Supreme Personality of Godhead; they are only the parts and parcels of the original whole. Similarly, the divisions of the orders of human society, namely the brāhmaṇas (the intelligent class), the kṣatriyas (the administrators), the vaiśyas (the mercantile community) and the śūdras (the laborer class), are all included in the body of the Supreme. As such, sacrifice by every one of them in terms of pleasing the Supreme by feasible goods is recommended. Generally, the sacrifice is offered with clarified butter and grains, but with the progress of time, human society has produced varieties of goods by transforming materials supplied by God's material nature. Human society, therefore, must learn to offer sacrifices not only with clarified butter, but also with other manufactured goods in the propagation of the Lord's glory, and that will bring about perfection in human society. The intelligent class of men, or brāhmaṇas, may give direction for such sacrifices in consultation with the previous ācāryas; the administrators may give all facilities to perform such sacrifices; the vaiśya class or mercantile community, who produce such goods, may offer them for sacrifice; and the śūdra class may offer their manual labor for the successful termination of such sacrifice. Thus by the cooperation of all classes of human beings, the sacrifice recommended in this age, namely the sacrifice of congregational chanting of the holy name of the Lord, may be executed for the common welfare of all the people of the world.

TEXT 38

iyān asāv īśvara-vigrahasya

yaḥ sanniveśaḥ kathito mayā te

sandhāryate 'smin vapuṣi sthaviṣṭhe

manaḥ sva-buddhyā na yato 'sti kiñcit

SYNONYMS

iyān-all these; asau-that; īśvara-Supreme Lord; vigrahasya-of the form; yaḥ-whatsoever; sanniveśaḥ-as they are located; kathitaḥ-explained; mayā-by me; te-unto you; sandhāryate-one may concentrate; asmin-in this; vapuṣi-form of virāṭ; sthaviṣṭhe-in the gross; manaḥ-mind; sva-buddhyā-by one's intelligence; na-not; yataḥ-beyond Him; asti-there is; kiñcit-anything else.

I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.

In the Bhagavad-gītā (9.10), the Supreme Personality of Godhead has verily explained that the material nature is only an order-carrying agent of His. She is one of the different potencies of the Lord, and she acts under His direction only. As the supreme transcendental Lord, He simply casts a glance over the material principle, and thus the agitation of matter begins, and the resultant actions are manifested one after another by six kinds of gradual differentiations. All material creation is moving in that way, and thus it appears and disappears in due course.

Less intelligent persons with a poor fund of knowledge cannot accommodate the thought of this inconceivable potency of the Lord Śrī Kṛṣṇa, by which He appears just like a human being (Bg. 9.11). His appearance in the material world as one of us is also His causeless mercy upon the fallen souls. He is transcendental to all material conceptions, but by His unbounded mercy upon His pure devotees, He comes down and manifests Himself as the Personality of Godhead. Materialistic philosophers and scientists are too much engrossed with atomic energy and the gigantic situation of the universal form, and they offer respect more seriously to the external phenomenal feature of material manifestations than to the noumenal principle of spiritual existence. The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form. The minds of the materialistic men are flickering and constantly changing from one aspect to another. Therefore, one is advised to think of the Lord by thinking of any part of His gigantic body, and by one's intelligence only one can think of Him in any manifestation of the material world-the forest, the hill, the ocean, the man, the animal, the demigod, the bird, the beast or anything else. Each and every item of the material manifestation entails a part of the body of the gigantic form, and thus the flickering mind can be fixed in the Lord only and nothing else. This process of concentrating on the different bodily parts of the Lord will gradually diminish the demoniac challenge of godlessness and bring about gradual development of devotional service to the Lord. Everything being a part and parcel of the Complete Whole, the neophyte student will gradually realize the hymns of Īśopaniṣad which state that the Supreme Lord is everywhere, and thus he will learn the art of not committing any offense to the body of the Lord. This sense of God-mindedness will diminish one's pride in challenging the existence of God. Thus one can learn to show respect to everything, for all things are parts and parcels of the supreme body.

TEXT 39

sa sarva-dhī-vṛtty-anubhūta-sarva

ātmā yathā svapna-janekṣitaikaḥ

taṁ satyam ānanda-nidhiṁ bhajeta

nānyatra sajjed yata ātma-pātaḥ

SYNONYMS

saḥ-He (the Supreme Person); sarva-dhī-vṛtti-the process of realization by all sorts of intelligence; anubhūta-cognizant; sarve-everyone; ātmā-the Supersoul; yathā-as much as; svapna-jana-a person dreaming; īkṣita-seen by; ekaḥ-one and the same; tam-unto Him; satyam-the Supreme Truth; ānanda-nidhim-the ocean of bliss; bhajeta-must one worship; na-never; anyatra-anything else; sajjet-be attached; yataḥ-whereby; ātma-pātaḥ-degradation of oneself.

One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.

In this verse, the process of devotional service is indicated by the great Gosvāmī, Śrīla Śukadeva. He tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the yogī or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence. A yogī can attain miraculous successes in material achievements, such as aṇimā and laghimā, by which one can become more minute than the minutest or lighter than the lightest, or in the ordinary sense, one may achieve material benedictions in the shape of wealth and women. But one is warned against such allurements because entanglement again in such illusory pleasure means degradation of the self and further imprisonment in the material world. By this warning, one should follow one's vigilant intelligence only.

The Supreme Lord is one, and His expansions are various. He is therefore the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the Vedas and the Upaniṣads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy of acintya-bhedābheda-tattva. The virāṭ-rūpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virāṭ or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virāṭ-rūpa is also the manifestation of Nārāyaṇa or Viṣṇu, and going further on and on one will eventually see that Lord Kṛṣṇa is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Kṛṣṇa, or, for that matter, His plenary expansion Nārāyaṇa, and none else. In the Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance over matter and thus there was creation. Before creation, there was neither Brahmā nor Śiva, and what to speak of others. Śrīpāda Śaṅkarācārya has definitely accepted this, that Nārāyaṇa is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Nārāyaṇa, simultaneously, and this supports the acintya-bhedābheda-tattva philosophy of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiraṅgā māyā) and is aloof from the internal potency (ātma-māyā), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gītā (9.7) as follows:

sarva-bhūtāni kaunteya
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham

"O son of Kuntī, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency, I again create."

The human life, however, is an opportunity to get out of this repetition of creation and annihilation. It is a means whereby one may escape the Lord's external potency and enter into His internal potency.

Thus end the Bhaktivedanta purports of the Second Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The First Step in God Realization."

Chapter Two

The Lord in the Heart

TEXT 1

śrī-śuka uvāca

evaṁ purā dhāraṇayātma-yonir

naṣṭāṁ smṛtiṁ pratyavarudhya tuṣṭāt

tathā sasarjedam amogha-dṛṣṭir

yathāpyayāt prāg vyavasāya-buddhiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-just in the same way; purā-prior to the manifestation of the cosmos; dhāraṇayā-by such a conception; ātma-yoniḥ-of Brahmājī; naṣṭām-lost; smṛtim-remembrance; pratyavarudhya-by regaining consciousness; tuṣṭāt-because of appeasing the Lord; tathā-thereafter; sasarja-created; idam-this material world; amogha-dṛṣṭiḥ-one who has attained clear vision; yathā-as; apyayāt-created; prāk-as formerly; vyavasāya-ascertained; buddhiḥ-intelligence.

Śrī Śukadeva Gosvāmī said: Formerly, prior to the manifestation of the cosmos, Lord Brahmā, by meditating on the virāṭ-rūpa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before.

The example cited herein of Śrī Brahmājī is one of forgetfulness. Brahmājī is the incarnation of one of the mundane attributes of the Lord. Being the incarnation of the passion mode of material nature, he is empowered by the Lord to generate the beautiful material manifestation. Yet due to his being one of the numerous living entities, he is apt to forget the art of his creative energy. This forgetfulness of the living being-beginning from Brahmā down to the lowest insignificant ant-is a tendency which can be counteracted by meditation on the virāṭ-rūpa of the Lord. This chance is available in the human form of life, and if a human being follows the instruction of Śrīmad-Bhāgavatam and begins to meditate upon the virāṭ-rūpa, then revival of his pure consciousness and counteraction of the tendency to forget his eternal relationship with the Lord can follow simultaneously. And as soon as this forgetfulness is removed, the vyavasāya-buddhi, as mentioned here and in the Bhagavad-gītā (2.41), follows at once. This ascertained knowledge of the living being leads to loving service to the Lord, which the living being requires. The kingdom of God is unlimited; therefore the number of the assisting hands of the Lord is also unlimited. The Bhagavad-gītā (13.14) asserts that the Lord has His hands, legs, eyes and mouths in every nook and corner of His creation, This means that the expansions of differentiated parts and parcels, called jīvas or living entities, are assisting hands of the Lord, and all of them are meant for rendering a particular pattern of service to the Lord. The conditioned soul, even in the position of a Brahmā, forgets this by the influence of illusory, material energy generated out of false egoism. One can counteract such false egoism by invoking God consciousness. Liberation means getting out of the slumber of forgetfulness and becoming situated in the real loving service of the Lord, as exemplified in the case of Brahmā. The service of Brahmā is the sample of service in liberation distinguished from the so-called altruistic services full of mistakes and forgetfulness. Liberation is never inaction, but service without human mistakes.

TEXT 2

śābdasya hi brahmaṇa eṣa panthā

yan nāmabhir dhyāyati dhīr apārthaiḥ

paribhramaṁs tatra na vindate 'rthān

māyāmaye vāsanayā śayānaḥ

SYNONYMS

śābdasya-of the Vedic sound; hi-certainly; brahmaṇaḥ-of the Vedas; eṣaḥ-these; panthāḥ-the way; yat-what is; nāmabhiḥ-by different names; dhyāyati-ponders; dhīḥ-intelligence; apārthaiḥ-by meaningless ideas; paribhraman-wandering; tatra-there; na-never; vindate-enjoys; arthān-realities; māyā-maye-in illusory things; vāsanayā-by different desires; śayānaḥ-as if dreaming in sleep.

The way of presentation of the Vedic sounds is so bewildering that it directs the intelligence of the people to meaningless things like the heavenly kingdoms. The conditioned souls hover in dreams of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places.

The conditioned soul is always engaged in laying out plans for happiness within the material world, even up to the end of the universal limit. He is not even satisfied with available amenities on this planet earth, where he has exploited the resources of nature to the best of his ability. He wants to go to the moon or the planet Venus to exploit resources there. But the Lord has warned us in the Bhagavad-gītā (8.16) about the worthlessness of all the innumerable planets of this universe, as well as those planets within other systems. There are innumerable universes and also innumerable planets in each of them. But none of them is immune to the chief miseries of material existence, namely the pangs of birth, the pangs of death, the pangs of old age and the pangs of disease. The Lord says that even the topmost planet, known as the Brahmaloka or Satyaloka, (and what to speak of other planets, like the heavenly planets) is not a happy land for residential purposes, due to the presence of material pangs, as above mentioned. Conditioned souls are strictly under the laws of fruitive activities, and as such they sometimes go up to Brahmaloka and again come down to Pātālaloka, as if they were unintelligent children on a merry-go-round. The real happiness is in the kingdom of God, where no one has to undergo the pangs of material existence. Therefore, the Vedic ways of fruitive activities for the living entities are misleading. One thinks of a superior way of life in this country or that, or on this planet or another, but nowhere in the material world can he fulfill his real desire of life, namely eternal life, full intelligence and complete bliss. Indirectly, Śrīla Śukadeva Gosvāmī affirms that Mahārāja Parīkṣit, in the last stage of life, should not desire to transfer himself to the so-called heavenly planets, but should prepare himself for going back home, back to Godhead. None of the material planets, nor the amenities available there for living conditions, is everlasting; therefore one must have a factual reluctance to enjoy such temporary happiness as they afford.

TEXT 3

ataḥ kavir nāmasu yāvad arthaḥ

syād apramatto vyavasāya-buddhiḥ

siddhe 'nyathārthe na yateta tatra

pariśramaṁ tatra samīkṣamāṇaḥ

SYNONYMS

ataḥ-for this reason; kaviḥ-the enlightened person; nāmasu-in names only; yāvat-minimum; arthaḥ-necessity; syāt-must be; apramattaḥ-without being mad after them; vyavasāya-buddhiḥ-intelligently fixed; siddhe-for success; anyathā-otherwise; arthe-in the interest of; na-should never; yateta-endeavor for; tatra-there; pariśramam-laboring hard; tatra-there; samīkṣamāṇaḥ-one who sees practically.

For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely hard labor for nothing.

The bhāgavata-dharma, or the cult of Śrīmad-Bhāgavatam, is perfectly distinct from the way of fruitive activities, which are considered by the devotees to be merely a waste of time. The whole universe, or for that matter all material existence, is moving on as jagat, simply for planning business to make one's position very comfortable or secure, although everyone sees that this existence is neither comfortable nor secure and can never become comfortable or secure at any stage of development. Those who are captivated by the illusory advancement of material civilization (following the way of phantasmagoria) are certainly madmen. The whole material creation is a jugglery of names only; in fact, it is nothing but a bewildering creation of matter like earth, water and fire. The buildings, furniture, cars, bungalows, mills, factories, industries, peace, war or even the highest perfection of material science, namely atomic energy and electronics, are all simply bewildering names of material elements with their concomitant reactions of the three modes. Since the devotee of the Lord knows them perfectly well, he is not interested in creating unwanted things for a situation which is not at all reality, but simply names of no more significance than the babble of sea waves. The great kings, leaders and soldiers fight with one another in order to perpetuate their names in history. They are forgotten in due course of time, and they make a place for another era in history. But the devotee realizes how much history and historical persons are useless products of flickering time. The fruitive worker aspires after a big fortune in the matter of wealth, woman and worldly adoration, but those who are fixed in perfect reality are not at all interested in such false things. For them it is all a waste of time. Since every second of human life is important, an enlightened man should be very careful to utilize time very cautiously. One second of human life wasted in the vain research of planning for happiness in the material world can never be replaced, even if one spends millions of coins of gold. Therefore, the transcendentalist desiring freedom from the clutches of māyā, or the illusory activities of life, is warned herewith not to be captivated by the external features of fruitive actors. Human life is never meant for sense gratification, but for self-realization. Śrīmad-Bhāgavatam instructs us solely on this subject from the very beginning to the end. Human life is simply meant for self-realization. The civilization which aims at this utmost perfection never indulges in creating unwanted things, and such a perfect civilization prepares men only to accept the bare necessities of life or to follow the principle of the best use of a bad bargain. Our material bodies and our lives in that connection are bad bargains because the living entity is actually spirit, and spiritual advancement of the living entity is absolutely necessary. Human life is intended for the realization of this important factor, and one should act accordingly, accepting only the bare necessities of life and depending more on God's gift without diversion of human energy for any other purpose, such as being mad for material enjoyment. The materialistic advancement of civilization is called "the civilization of the demons," which ultimately ends in wars and scarcity. The transcendentalist is specifically warned herewith to be fixed in mind, so that even if there is difficulty in plain living and high thinking he will not budge even an inch from his stark determination. For a transcendentalist, it is a suicidal policy to be intimately in touch with the sense gratifiers of the world, because such a policy will frustrate the ultimate gain of life. Śukadeva Gosvāmī met Mahārāja Parīkṣit when the latter felt a necessity for such a meeting. It is the duty of a transcendentalist to help persons who desire real salvation and to support the cause of salvation. One might note that Śukadeva Gosvāmī never met Mahārāja Parīkṣit while he was ruling as a great king. For a transcendentalist, the mode of activities is explained in the next śloka.

TEXT 4

satyāṁ kṣitau kiṁ kaśipoḥ prayāsair

bāhau svasiddhe hy upabarhaṇaiḥ kim

saty añjalau kiṁ purudhānna-pātryā

dig-valkalādau sati kiṁ dukūlaiḥ

SYNONYMS

satyām-being in possession; kṣitau-earthly flats; kim-where is the necessity; kaśipoḥ-of beds and cots; prayāsaiḥ-endeavoring for; bāhau-the arms; sva-siddhe-being self-sufficient; hi-certainly; upabarhaṇaiḥ-bed and bedstead; kim-what is the use; sati-being present; añjalau-the palms of the hands; kim-what is the use; purudhā-varieties of; anna-eatables; pātryā-by the utensils; dik-open space; valkala-ādau-skins of trees; sati-being existent; kim-what is the use of; dukūlaiḥ-clothes.

When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing?

The necessities of life for the protection and comfort of the body must not be unnecessarily increased. Human energy is spoiled in a vain search after such illusory happiness. If one is able to lie down on the floor, then why should one endeavor to get a good bedstead or soft cushion to lie on? If one can rest without any pillow and make use of the soft arms endowed by nature, there is no necessity of searching after a pillow. If we make a study of the general life of the animals, we can see that they have no intelligence for building big houses, furniture, and other household paraphernalia, and yet they maintain a healthy life by lying down on the open land. They do not know how to cook or prepare foodstuff, yet they still live healthy lives more easily than the human being. This does not mean that human civilization should revert to animal life or that the human being should live naked in the jungles without any culture, education and sense of morality. An intelligent human cannot live the life of an animal; rather, man should try to utilize his intelligence in arts and science, poetry and philosophy. In such a way he can further the progressive march of human civilization. But here the idea given by Śrīla Śukadeva Gosvāmī is that the reserve energy of human life, which is far superior to that of animals, should simply he utilized for self-realization. Advancement of human civilization must be towards the goal of establishing our lost relationship with God, which is not possible in any form of life other than the human. One must realize the nullity of the material phenomenon, considering it a passing phantasmagoria, and must endeavor to make a solution to the miseries of life. Self-complacence with a polished type of animal civilization geared to sense gratification is delusion, and such a "civilization" is not worthy of the name. In pursuit of such false activities, a human being is in the clutches of māyā, or illusion. Great sages and saints in the days of yore were not living in palatial buildings furnished with good furniture and so-called amenities of life. They used to live in huts and groves and sit on the flat ground, and yet they have left immense treasures of high knowledge with all perfection. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī were high-ranking ministers of state, but they were able to leave behind them immense writings on transcendental knowledge, while residing only for one night underneath one tree. They did not live even two nights under the same tree, and what to speak of well-furnished rooms with modern amenities. And still they were able to give us most important literatures of self-realization. So-called comforts of life are not actually helpful for progressive civilization; rather, they are detrimental to such progressive life. In the system of sanātana-dharma, of four divisions of social life and four orders of progressive realization, there are ample opportunities and sufficient directions for a happy termination of the progressive life, and the sincere followers are advised therein to accept a voluntary life of renunciation in order to achieve the desired goal of life. If one is not accustomed to abiding by the life of renunciation and self-abnegation from the beginning, one should try to get into the habit at a later stage of life as recommended by Śrīla Śukadeva Gosvāmī, and that will help one to achieve the desired success.

TEXT 5

cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ

naivāṅghripāḥ para-bhṛtaḥ sarito 'py aśuṣyan

ruddhā guhāḥ kim ajito 'vati nopasannān

kasmād bhajanti kavayo dhana-durmadāndhān

SYNONYMS

cīrāṇi-torn clothes; kim-whether; pathi-on the road; na-not; santi-there is; diśanti-give in charity; bhikṣām-alms; na-not; eva-also; aṅghripāḥ-the trees; para-bhṛtaḥ-one who maintains others; saritaḥ-the rivers; api-also; aśuṣyan-have dried up; ruddhāḥ-closed; guhāḥ-caves; kim-whether; ajitaḥ-the Almighty Lord; avati-give protection; na-not; upasannān-the surrendered soul; kasmāt-what for, then; bhajanti-flatters; kavayaḥ-the learned; dhana-wealth; durmada-andhān-too intoxicated by.

Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?

The renounced order of life is never meant for begging or living at the cost of others as a parasite. According to the dictionary, a parasite is a sycophant who lives at the cost of society without making any contribution to that society. The renounced order is meant for contributing something substantial to society and not depending on the earnings of the householders. On the contrary, acceptance of alms from the householders by the bona fide mendicant is an opportunity afforded by the saint for the tangible benefit of the donor. In the sanātana-dharma institution, alms-giving to the mendicant is part of a householder's duty, and it is advised in the scriptures that the householders should treat the mendicants as their family children and should provide them with food, clothing, etc., without being asked. Pseudo-mendicants, therefore, should not take advantage of the charitable disposition of the faithful householders. The first duty of a person in the renounced order of life is to contribute some literary work for the benefit of the human being in order to give him realized direction toward self-realization. Amongst the other duties in the renounced order of life of Śrīla Sanātana, Śrīla Rūpa and the other Gosvāmīs of Vṛndāvana, the foremost duty discharged by them was to hold learned discourses amongst themselves at Sevākuñja, Vṛndāvana (the spot where Śrī Rādhā-Dāmodara Temple was established by Śrīla Jīva Gosvāmī and where the actual samādhi tombs of Śrīla Rūpa Gosvāmī and Śrīla Jīva Gosvāmī are laid). For the benefit of all in human society, they left behind them immense literatures of transcendental importance. Similarly, all the ācāryas who voluntarily accepted the renounced order of life aimed at benefiting human society and not at living a comfortable or irresponsible life at the cost of others. However, those who cannot give any contribution should not go to the householders for food, for such mendicants asking bread from the householders are an insult to the highest order. Śukadeva Gosvāmī gave this warning especially for those mendicants who adopt this line of profession to solve their economic problems. Such mendicants are in abundance in the age of Kali. When a man becomes a mendicant willfully or by circumstances, he must be of firm faith and conviction that the Supreme Lord is the maintainer of all living beings everywhere in the universe. Why, then, would He neglect the maintenance of a surrendered soul who is cent percent engaged in the service of the Lord? A common master looks to the necessities of his servant, so how much more would the all-powerful, all-opulent Supreme Lord look after the necessities of life for a fully surrendered soul. The general rule is that a mendicant devotee will accept a simple small loincloth without asking anyone to give it in charity. He simply salvages it from the rejected torn cloth thrown in the street. When he is hungry he may go to a magnanimous tree which drops fruits, and when he is thirsty he may drink water from the flowing river. He does not require to live in a comfortable house, but should find a cave in the hills and not be afraid of jungle animals, keeping faith in God, who lives in everyone's heart. The Lord may dictate to tigers and other jungle animals not to disturb His devotee. Haridāsa Ṭhākura, a great devotee of Lord Śrī Caitanya, used to live in such a cave, and by chance a great venomous snake was a co-partner of the cave. Some admirer of Ṭhākura Haridāsa who had to visit the Ṭhākura every day feared the snake and suggested that the Ṭhākura leave that place. Because his devotees were afraid of the snake and they were regularly visiting the cave, Ṭhākura Haridāsa agreed to the proposal on their account. But as soon as this was settled, the snake actually crawled out of its hole in the cave and left the cave for good before everyone present. By the dictation of the Lord, who lived also within the heart of the snake, the snake gave preference to Haridāsa and decided to leave the place and not disturb him. So this is a tangible example of how the Lord gives protection to a bona fide devotee like Ṭhākura Haridāsa. According to the regulations of the sanātana-dharma institution, one is trained from the beginning to depend fully on the protection of the Lord in all circumstances. The path of renunciation is recommended for acceptance by one who is fully accomplished and fully purified in his existence. This stage is described also in the Bhagavad-gītā (16.5) as daivī sampat. A human being is required to accumulate daivī sampat, or spiritual assets; otherwise, the next alternative, āsurī sampat, or material assets, will overcome him disproportionately, and thus one will be forced into the entanglement of different miseries of the material world. A sannyāsī should always live alone, without company, and he must be fearless. He should never be afraid of living alone, although he is never alone. The Lord is residing in everyone's heart, and unless one is purified by the prescribed process, one will feel that he is alone. But a man in the renounced order of life must be purified by the process; thus he will feel the presence of the Lord everywhere and will have nothing to fear (such as being without any company). Everyone can become a fearless and honest person if his very existence is purified by discharging the prescribed duty for each and every order of life. One can become fixed in one's prescribed duty by faithful aural reception of Vedic instructions and assimilation of the essence of Vedic knowledge by devotional service to the Lord.

TEXT 6

evaṁ sva-citte svata eva siddha

ātmā priyo 'rtho bhagavān anantaḥ

taṁ nirvṛto niyatārtho bhajeta

saṁsāra-hetūparamaś ca yatra

SYNONYMS

evam-thus; sva-citte-in one's own heart; svataḥ-by His omnipotency; eva-certainly; siddhaḥ-fully represented; ātmā-the Supersoul; priyaḥ-very dear; arthaḥ-substance; bhagavān-the Supreme Personality of Godhead; anantaḥ-the eternal unlimited; tam-unto Him; nirvṛtaḥ-being detached from the world; niyata-permanent; arthaḥ-the supreme gain; bhajeta-one must worship; saṁsāra-hetu-the cause of the conditioned state of existence; uparamaḥ-cessation; ca-certainly; yatra-in which.

Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence.

As confirmed in Bhagavad-gītā (18.61), the Supreme Personality of Godhead Śrī Kṛṣṇa is the all-pervading omnipresent Supersoul. Therefore one who is a yogī can worship only Him because He is the substance and not illusion. Every living creature is engaging in the service of something else. A living being's constitutional position is to render service, but in the atmosphere of māyā, or illusion, or the conditional state of existence, the conditioned soul seeks the service of illusion. A conditioned soul works in the service of his temporary body, bodily relatives like the wife and children, and the necessary paraphernalia for maintaining the body and bodily relations, such as the house, land, wealth, society and country, but he does not know that all such renderings of service are totally illusory. As we have discussed many times before, this material world is itself an illusion, like a mirage in the desert. In the desert there is an illusion of water, and the foolish animals become entrapped by such an illusion and run after water in the desert, although there is no water at all. But because there is no water in the desert, one does not conclude that there is no water at all. The intelligent person knows well that there is certainly water, water in the seas and oceans, but such vast reservoirs of water are far, far away from the desert. One should therefore search for water in the vicinity of seas and oceans and not in the desert. Every one of us is searching after real happiness in life, namely eternal life, eternal or unlimited knowledge and unending blissful life. But foolish people who have no knowledge of the substance search after the reality of life in the illusion. This material body does not endure eternally, and everything in relation with this temporary body, such as the wife, children, society and country, also changes along with the change of body. This is called saṁsāra, or repetition of birth, death, old age and disease. We would like to find a solution for all these problems of life, but we do not know the way. Herein it is suggested that anyone who wants to make an end to these miseries of life, namely repetition of birth, death, disease, and old age, must take to this process of worshiping the Supreme Lord and not others, as it is also ultimately suggested in the Bhagavad-gītā (18.65). If we at all want to end the cause of our conditioned life, we must take to the worship of Lord Śrī Kṛṣṇa, who is present in everyone's heart by His natural affection for all living beings, who are actually the parts and parcels of the Lord (Bg. 18.61). The baby in the lap of his mother is naturally attached to the mother, and the mother is attached to the child. But when the child grows up and becomes overwhelmed by circumstances, he gradually becomes detached from the mother, although the mother always expects some sort of service from the grown-up child and is equally affectionate toward her child, even though the child is forgetful. Similarly, because we are all part and parcel of the Lord, the Lord is always affectionate to us, and He always tries to get us back home, back to Godhead. But we, the conditioned souls, do not care for Him and run instead after the illusory bodily connections. We must therefore extricate ourselves from all illusory connections of the world and seek reunion with the Lord, trying to render service unto Him because He is the ultimate truth. Actually we are hankering after Him as the child seeks the mother. And to search out the Supreme Personality of Godhead, we need not go anywhere else, because the Lord is within our hearts. This does not suggest, however, that we should not go to the places of worship, namely the temples, churches and mosques. Such holy places of worship are also occupied by the Lord because the Lord is omnipresent. For the common man these holy places are centers of learning about the science of God. When the temples are devoid of activities, the people in general become uninterested in such places, and consequently the mass of people gradually become godless, and a godless civilization is the result. Such a hellish civilization artificially increases the conditions of life, and existence becomes intolerable for everyone. The foolish leaders of a godless civilization try to devise various plans to bring about peace and prosperity in the godless world under a patent trademark of materialism, and because such attempts are illusory only, the people elect incompetent, blind leaders, one after another, who are incapable of offering solutions. If we want at all to end this anomaly of a godless civilization, we must follow the principles of revealed scriptures like the Śrīmad-Bhāgavatam and follow the instruction of a person like Śrī Śukadeva Gosvāmī who has no attraction for material gain.

TEXT 7

kas tāṁ tv anādṛtya parānucintām

ṛte paśūn asatīṁ nāma kuryāt

paśyañ janaṁ patitaṁ vaitaraṇyāṁ

sva-karmajān paritāpāñ juṣāṇam

SYNONYMS

kaḥ-who else; tām-that; tu-but; anādṛtya-by neglecting; para-anucintām-transcendental thoughts; ṛte-without; paśūn-the materialists; asatīm-in the nonpermanent; nāma-name; kuryāt-will adopt; paśyan-seeing definitely; janam-the general mass of people; patitam-fallen; vaitaraṇyām-in Vaitaraṇī, the river of suffering; sva-karma-jān-produced from one's own work; paritāpān-suffering; juṣāṇam-being overtaken by.

Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?

In the Vedas it is said that persons who are attached to demigods to the exclusion of the Supreme Personality of Godhead are like the animals who follow the herdsman even though they are taken to the slaughterhouse. The materialists, like animals, also do not know how they are being misdirected by neglecting the transcendental thought of the Supreme person. No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster. The materialists are always worshiping some minor demigods, although this is condemned in the Bhagavad-gītā (7.20). As long as a person is illusioned by material gains, he petitions the respective demigods to draw some particular benefit which is, after all, illusory and nonpermanent. The enlightened transcendentalist is not captivated by such illusory things; therefore he is always absorbed in the transcendental thought of the Supreme in different stages of realization, namely Brahman, Paramātmā and Bhagavān. In the previous verse it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the virāṭ-rūpa of the Personality of Godhead.

Intelligent persons who can see properly may look into the general conditions of the living entities who are wandering in the cycle of the 8,400,000 spieces of life, as well as in different classes of human beings. It is said that there is an everlasting belt of water called the River Vaitaraṇī at the entrance of the plutonic planet of Yamarāja, who punishes sinners in different manners. After being subjected to such sufferings, a sinner is awarded a particular species of life according to his deeds in the past. Such living entities as are punished by Yamarāja are seen in different varieties of conditioned life. Some of them are in heaven, and some of them are in hell. Some of them are brāhmaṇas, and some of them are misers. But no one is happy in this material world, and all of them are either class A, B or C prisoners suffering because of their own deeds. The Lord is impartial to all circumstances of the sufferings of the living entities, but to one who takes shelter at His lotus feet, the Lord gives proper protection, and He takes such a living entity back home, back to Himself.

TEXT 8

kecit sva-dehāntar-hṛdayāvakāśe

prādeśa-mātraṁ puruṣaṁ vasantam

catur-bhujaṁ kañja-rathāṅga-śaṅkha-

gadā-dharaṁ dhāraṇayā smaranti

SYNONYMS

kecit-others; sva-deha-antaḥ-within the body; hṛdaya-avakāśe-in the region of the heart; prādeśa-mātram-measuring only eight inches; puruṣam-the Personality of Godhead; vasantam-residing; catuḥ-bhujam-with four hands; kañja-lotus; ratha-aṅga-the wheel of a chariot; śaṅkha-conchshell; gadā-dharam-and with a club in the hand; dhāraṇayā-conceiving in that way; smaranti-do meditate upon Him.

Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.

The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols-beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively-is called Janārdana, or the plenary portion of the Lord who controls the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. These twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each system there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the paravyoma. There are many other hundreds and scores of different forms of the Lord, and each and every one of them has a particular planet in the spiritual sky, of which this material sky is only a fragmental offshoot. The Lord exists as puruṣa, or the male enjoyer, although there is no comparing Him to any male form in the material world. But all such forms are advaita, nondifferent from one another, and each of them is eternally young. The young Lord with four hands is nicely decorated, as described below.

TEXT 9

prasanna-vaktraṁ nalināyatekṣaṇaṁ

kadamba-kiñjalka-piśaṅga-vāsasam

lasan-mahā-ratna-hiraṇmayāṅgadaṁ

sphuran-mahā-ratna-kirīṭa-kuṇḍalam

SYNONYMS

prasanna-expresses happiness; vaktram-mouth; nalina-āyata-spread like the petals of a lotus; īkṣaṇam-eyes; kadamba-kadamba flower; kiñjalka-saffron; piśaṅga-yellow; vāsasam-garments; lasat-hanging; mahā-ratna-valuable jewels; hiraṇmaya-made of gold; aṅgadam-ornament; sphurat-glowing; mahā-ratna-valuable jewels; kirīṭa-head dress; kuṇḍalam-earrings.

His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing head dress and earrings.

TEXT 10

unnidra-hṛt-paṅkaja-karṇikālaye

yogeśvarāsthāpita-pāda-pallavam

śrī-lakṣaṇaṁ kaustubha-ratna-kandharam

amlāna-lakṣmyā vana-mālayācitam

SYNONYMS

unnidra-blooming; hṛt-heart; paṅkaja-lotus flower; karṇikā-ālaye-on the surface of the whorl; yoga-īśvara-the great mystics; āsthāpita-placed; pāda-pallavam-lotus feet; śrī-the goddess of fortune, or a beautiful calf; lakṣaṇam-marked in that way; kaustubha-the Kaustubha jewel; ratna-other jewels; kandharam-on the shoulder; amlāna-quite fresh; lakṣmyā-beauty; vana-mālayā-by a flower garland; ācitam-spread over.

His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers.

The ornaments, flowers, clothing and all the other decorations on the transcendental body of the Personality of Godhead are identical with the body of the Lord. None of them are made of material ingredients; otherwise there would be no chance of their decorating the body of the Lord. As such, in the paravyoma, spiritual varieties are also distinguished from the material variegatedness.

TEXT 11

vibhūṣitaṁ mekhalayāṅgulīyakair

mahā-dhanair nūpura-kaṅkaṇādibhiḥ

snigdhāmalākuñcita-nīla-kuntalair

virocamānānana-hāsa-peśalam

SYNONYMS

vibhūṣitam-well decorated; mekhalayā-with an ornamental wreath about the waist; aṅgulīyakaiḥ-by finger rings; mahā-dhanaiḥ-all highly valuable; nūpura-ringing leglets; kaṅkaṇa-ādibhiḥ-also by bangles; snigdha-slick; amala-spotless; ākuñcita-curling; nīla-bluish; kuntalaiḥ-hair; virocamāna-very pleasing; ānana-face; hāsa-smile; peśalam-beautiful.

He is well decorated with an ornamental wreath about His waist and rings studded with valuable jewels on His fingers. His leglets, His bangles, His oiled hair, curling with a bluish tint, and His beautiful smiling face are all very pleasing.

The Supreme Personality of Godhead is the most beautiful person amongst all others, and Śrīla Śukadeva Gosvāmī describes every part of His transcendental beauty, one after another, in order to teach the impersonalist that the Personality of Godhead is not an imagination by the devotee for facility of worship, but is the Supreme Person in fact and figure. The impersonal feature of the Absolute Truth is but His radiation, as the sun rays are but radiations from the sun.

TEXT 12

adīna-līlā-hasitekṣaṇollasad-

bhrū-bhaṅga-saṁsūcita-bhūry-anugraham

īkṣeta cintāmayam enam īśvaraṁ

yāvan mano dhāraṇayāvatiṣṭhate

SYNONYMS

adīna-very magnanimous; līlā-pastimes ; hasita-smiling; īkṣaṇa-by glancing over; ullasat-glowing; bhrū-bhaṅga-signals of the eyebrow; saṁsūcita-indicated; bhūri-extensive; anugraham-benediction; īkṣeta-one must concentrate on; cintāmayam-transcendental; enam-this particular; īśvaram-the Supreme Lord; yāvat-as long as; manaḥ-the mind; dhāraṇayā-by meditation; avatiṣṭhate-can be fixed.

The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.

In Bhagavad-gītā (12.5) it is said that the impersonalist undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.

The process of meditation recommended herein is bhakti-yoga, or the process of devotional service after one is liberated from the material conditions. Jñāna-yoga is the process of liberation from the material conditions. After one is liberated from the conditions of material existence, i.e., when one is nivṛtta, as previously stated herein, or when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga. Therefore bhakti-yoga includes jñāna-yoga, or, in other words, the process of pure devotional service simultaneously serves the purpose of jñāna-yoga; liberation from material conditions is automatically achieved by the gradual development of pure devotional service. These effects of bhakti-yoga are called anartha-nivṛtti. Things which are artificially acquired gradually disappear along with the progress of bhakti-yoga. Meditation on the lotus feet of the Personality of Godhead, the first processional step, must show its effect by anartha-nivṛtti. The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth. When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of "myself" and "mine," becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction. All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated. Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things. When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairāgya, or detachment from unwanted things. We have previously discussed that the transcendentalist is required to be self-sufficient and should not beg from the rich blind persons to fulfill the bare necessities of life. Śukadeva Gosvāmī has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and shelter, but he has not suggested any alternative for sex satisfaction. One who has the sex desire still with him should not at all try to accept the renounced order of life. For one who has not attained to this stage, there is no question of a renounced order of life. So by the gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the Bhāgavatam, one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.

So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti citta-śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam.

TEXT 13

ekaikaśo 'ṅgāni dhiyānubhāvayet

pādādi yāvad dhasitaṁ gadābhṛtaḥ

jitaṁ jitaṁ sthānam apohya dhārayet

paraṁ paraṁ śuddhyati dhīr yathā yathā

SYNONYMS

eka-ekaśaḥ-one to one, or one after another; aṅgāni-limbs; dhiyā-by attention; anubhāvayet-meditate upon; pāda-ādi-legs, etc.; yāvat-until; hasitam-smiling; gadā-bhṛtaḥ-the Personality of Godhead; jitam jitam-gradually controlling the mind; sthānam-place; apohya-leaving; dhārayet-meditate upon; param param-higher and higher; śuddhyati-purified; dhīḥ-intelligence; yathā yathā-as much as.

The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

The process of meditation recommended in the Śrīmad-Bhāgavatam is not to fix one's attention on something impersonal or void. The meditation should concentrate on the person of the Supreme Godhead, either in His virāṭ-rūpa, the gigantic universal form, or in His sac-cid-ānanda-vigraha [Bs. 5.1], as described in the scriptures. There are authorized descriptions of Viṣṇu forms, and there are authorized representations of Deities in the temples. Thus one can practice meditating upon the Deity, concentrating his mind on the lotus feet of the Lord and gradually rising higher and higher, up to His smiling face.

According to the Bhāgavata school, the Lord's rāsa dancing is the smiling face of the Lord. Since it is recommended in this verse that one should gradually progress from the lotus feet up to the smiling face, we shall not jump at once to understand the Lord's pastimes in the rāsa dance. It is better to practice concentrating our attention by offering flowers and tulasi to the lotus feet of the Lord. In this way, we gradually become purified by the arcanā process. We dress the Lord, bathe Him, etc., and all these transcendental activities help us purify our existence. When we reach the higher standard of purification, if we see the smiling face of the Lord or hear the rāsa dance pastimes of the Lord, then we can relish His activities. In the Śrīmad-Bhāgavatam, therefore, the rāsa dance pastimes are delineated in the Tenth Canto (Chapters 29-34).

The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, "the more the intelligence becomes purified," which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one's detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one's intelligence.

Those who are too engrossed in sense gratification cannot be allowed to participate in arcanā or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic virāṭ-rūpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanā is not meant for them.

TEXT 14

yāvan na jāyeta parāvare 'smin

viśveśvare draṣṭari bhakti-yogaḥ

tāvat sthavīyaḥ puruṣasya rūpaṁ

kriyāvasāne prayataḥ smareta

SYNONYMS

yāvat-as long as; na-does not; jāyeta-develop; para-transcendental; avare-mundane; asmin-in this form of; viśva-īśvare-the Lord of all worlds; draṣṭari-unto the seer; bhakti-yogaḥ-devotional service; tāvat-so long; sthavīyaḥ-the gross materialist; puruṣasya-of the virāṭ-puruṣa; rūpam-universal form; kriyā-avasāne-at the end of one's prescribed duties; prayataḥ-with proper attention; smareta-one should remember.

Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.

The Supreme Lord is the seer of all worlds, both material and transcendental. In other words, the Supreme Lord is the ultimate beneficiary and enjoyer of all worlds, as confirmed in the Bhagavad-gītā (5.29). The spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency, and by their own choice they can live in either the transcendental or material worlds. The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the Vedas and the revealed scriptures are there-expressly to recall the conditioned souls back home, back to Godhead. Unfortunately, the conditioned living entities, although suffering continually the threefold miseries of conditioned life, are not very serious about going back to Godhead. It is due to their misguided way of living, complicated by sins and virtues. Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virāṭ-rūpa, or universal form. Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the virāṭ-rūpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's virāṭ form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one's godly qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being.

TEXT 15

sthiraṁ sukhaṁ cāsanam āsthito yatir

yadā jihāsur imam aṅga lokam

kāle ca deśe ca mano na sajjayet

prāṇān niyacchen manasā jitāsuḥ

SYNONYMS

sthiram-without being disturbed; sukham-comfortable; ca-also; āsanam-sitting accommodation; āsthitaḥ-being situated; yatiḥ-the sage; yadā-whenever; jihāsuḥ-desires to give up; imam-this; aṅga-O King; lokam-this body; kāle-in time; ca-and; deśe-in a proper place; ca-also; manaḥ-the mind; na-not; sajjayet-may not be perplexed; prāṇān-the senses; niyacchet-must control; manasā-by the mind; jita-asuḥ-conquering the life air.

O King, whenever the yogī desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.

In the Bhagavad-gītā (8.14) it is clearly stated that a person who is totally engaged in the transcendental loving service of the Lord, and who constantly remembers Him at every step, easily obtains the mercy of the Lord by entering into His personal contact. Such devotees do not need to seek an opportune moment to leave the present body. But those who are mixed devotees, alloyed with fruitive action or empirical philosophical speculation, require an opportune moment for quitting this body. For them the opportune moments are stated in the Bhagavad-gītā (8.23-26). But these opportune moments are not as important as one's being a successful yogī who is able to quit his body as he likes. Such a yogī must be competent to control his senses by the mind. The mind is easily conquered simply by engaging it at the lotus feet of the Lord. Gradually, by such service, all the senses become automatically engaged in the service of the Lord. That is the way of merging into the Supreme Absolute.

TEXT 16

manaḥ sva-buddhyāmalayā niyamya

kṣetra-jña etāṁ ninayet tam ātmani

ātmānam ātmany avarudhya dhīro

labdhopaśāntir virameta kṛtyāt

SYNONYMS

manaḥ-the mind; sva-buddhyā-by his own intelligence; amalayā-unalloyed; niyamya-by regulating; kṣetra-jñe-unto the living entity; etām-all of them; ninayet-merge; tam-that; ātmani-the self; ātmānam-the self; ātmani-in the Superself; avarudhya-being locked up; dhīraḥ-the fully satisfied; labdha-upaśāntiḥ-one who has attained full bliss; virameta-ceases from; kṛtyāt-all other activities.

Thereafter, the yogī should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities.

The functions of the mind are thinking, feeling and willing. When the mind is materialistic, or absorbed in material contact, it acts for material advancement of knowledge, destructively ending in discovery of nuclear weapons. But when the mind acts under spiritual urge, it acts wonderfully for going back home, back to Godhead, for life in complete bliss and eternity. Therefore the mind has to be manipulated by good and unalloyed intelligence. Perfect intelligence is to render service unto the Lord. One should be intelligent enough to understand that the living being is, in all circumstances, a servant of the circumstances. Every living being is serving the dictates of desire, anger, lust, illusion, insanity and enviousness-all materially affected. But even while executing such dictations of different temperaments, he is perpetually unhappy. When one actually feels this and turns his intelligence to inquiring about it from the right sources, he gets information of the transcendental loving service of the Lord. Instead of serving materially for the abovementioned different humors of the body, the living entity's intelligence then becomes freed from the unhappy illusion of materialistic temperament, and thus, by unalloyed intelligence, the mind is brought into the service of the Lord. The Lord and His service are identical, being on the absolute plane. Therefore the unalloyed intelligence and the mind are merged into the Lord, and thus the living entity does not remain a seer himself but becomes seen by the Lord transcendentally. When the living entity is directly seen by the Lord, the Lord dictates to him to act according to His desire, and when the living entity follows Him perfectly, the living entity ceases to discharge any other duty for his illusory satisfaction. In his pure unalloyed state, the living being attains the stage of full bliss, labdhopaśānti, and ceases all material hankerings.

TEXT 17

na yatra kālo 'nimiṣāṁ paraḥ prabhuḥ

kuto nu devā jagatāṁ ya īśire

na yatra sattvaṁ na rajas tamaś ca

na vai vikāro na mahān pradhānam

SYNONYMS

na-not; yatra-wherein; kālaḥ-destructive time; animiṣām-of the heavenly demigods; paraḥ-superior; prabhuḥ-controller; kutaḥ-where is there; nu-certainly; devāḥ-the demigods; jagatām-the mundane creatures; ye-those; īśire-rules; na-not; yatra-therein; sattvam-mundane goodness; na-nor; rajaḥ-mundane passion; tamaḥ-mundane ignorance; ca-also; na-nor; vai-certainly; vikāraḥ-transformation; na-nor; mahān-the material Causal Ocean; pradhānam-material nature.

In that transcendental state of labdhopaśānti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. (And what to speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.

Devastating time, which controls even the celestial demigods by its manifestations of past, present and future, does not act on the transcendental plane. The influence of time is exhibited by the symptoms of birth, death, old age and disease, and these four principles of material conditions are present everywhere in any part of the material cosmos up to the planet Brahmaloka, where the duration of life of the inhabitants appears to us to be fabulous. Insurmountable time even brings about the death of Brahmā, so what to speak of other demigods like Indra, Candra, Sūrya, Vāyu and Varuṇa? The astronomical influence directed by the different demigods over mundane creatures is also conspicuous by its absence. In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance. Thus the false ego of "I am the lord of all I survey" does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth's falling in a blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature. Rather, his pure consciousness directs him to surrender unto the Supreme Lord, as stated in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature.

The above-mentioned state of affairs is factual on the transcendental plane, but is factually revealed in a transcendentalist's knowledge of the advanced state of pure consciousness. Such transcendentalists are of two types, namely the impersonalists and the devotees. For the impersonalist the ultimate goal or destination is the brahmajyoti of the spiritual sky, but for the devotees the ultimate goal is the Vaikuṇṭha planets. The devotees experience the above-mentioned state of affairs by attainment of spiritual forms for activity in the transcendental loving service of the Lord. But the impersonalist, because of his neglecting the association of the Lord, does not develop a spiritual body for spiritual activity, but remains a spiritual spark only, merged in the effulgent spiritual rays of the Supreme Personality of Godhead. The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless brahmajyoti is simply eternity and knowledge. The Vaikuṇṭha planets are also forms of eternity, bliss and knowledge, and therefore the devotees of the Lord, who are admitted into the abode of the Lord, also get bodies of eternity, bliss and knowledge. As such there is no difference between one and another. The Lord's abode, name, fame, entourage, etc., are of the same transcendental quality, and how this transcendental quality differs from the material world is explained herewith in this verse. In the Bhagavad-gītā, three principal subjects have been explained by Lord Śrī Kṛṣṇa, namely karma-yoga, jñāna-yoga and bhakti-yoga, but one can reach the Vaikuṇṭha planets by the practice of bhakti-yoga only. The other two are incompetent in helping one reach the Vaikuṇṭhalokas, although they can, however, conveniently take one to the effulgent brahmajyoti, as described above.

TEXT 18

paraṁ padaṁ vaiṣṇavam āmananti tad

yan neti netīty atad utsisṛkṣavaḥ

visṛjya daurātmyam ananya-sauhṛdā

hṛdopaguhyārha-padaṁ pade pade

SYNONYMS

param-the supreme; padam-situation; vaiṣṇavam-in relation with the Personality of Godhead; āmananti-do they know; tat-that; yat-which; na iti-not this; na iti-not this; iti-thus; atat-godless; utsisṛkṣavaḥ-those who desire to avoid; visṛjya-giving it up completely; daurātmyam-perplexities; ananya-absolutely; sauhṛdāḥ-in good will; hṛdā upaguhya-taking them into his heart; arha-that which is only worshipable; padam-lotus feet; pade pade-at every moment.

The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Viṣṇu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.

In the Bhagavad-gītā, mad-dhāma ("My abode") is mentioned several times, and according to the version of the Supreme Personality of Godhead Śrī Kṛṣṇa there exists the unlimited spiritual sky, wherein the planets are called Vaikuṇṭhas, or the abode of the Personality of Godhead. In that sky, which is far, far beyond the material sky and its sevenfold coverings, there is no need of the sun or the moon, nor is there necessity of electricity for illumination, because the planets are self-illuminating and more brilliant than the material suns. pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. They do not care for any mundane creature, up to the status of Brahmā, the lord of the universe. Only they can definitely have a clear vision of the Vaikuṇṭha planets. Such pure devotees, being perfectly directed by the Supreme Lord, do not create any artificial perplexity in the matter of transcendental understanding by wasting time in discussing what is Brahman and what is non-Brahman, or māyā, nor do they falsely think of themselves as one with the Lord, or argue that there is no existence of the Lord separately, or that there is no God at all, or that living beings are themselves God, or that when God incarnates Himself He assumes a material body. Nor do they concern themselves with many obscure speculative theories, which are in actuality so many stumbling blocks on the path of transcendental understanding. Apart from the class of impersonalists or nondevotees, there are also classes who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman. They wrongly manufacture their own way of devotional service by open debauchery and mislead others who are simpletons or debauchees like themselves. All these nondevotees and debauchees are, according to Viśvanātha Cakravartī, durātmās, or crooked souls in the dress of mahātmās, or great souls. Such nondevotees and debauchees are completely excluded from the list of transcendentalists by the presentation of this particular verse by Śukadeva Gosvāmī.

So the Vaikuṇṭha planets are factually the supreme residential places called the paraṁ padam. The impersonal brahmajyoti is also called the paraṁ padam due to its being the rays of the Vaikuṇṭha planets, as the sun rays are the rays of the sun. In the Bhagavad-gītā (14.27) it is clearly said that the impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Parabrahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.

TEXT 19

itthaṁ munis tūparamed vyavasthito

vijñāna-dṛg-vīrya-surandhitāśayaḥ

sva-pārṣṇināpīḍya gudaṁ tato 'nilaṁ

sthāneṣu ṣaṭsūnnamayej jita-klamaḥ

SYNONYMS

ittham-thus, by Brahman realization; muniḥ-the philosopher; tu-but; uparamet-should retire; vyavasthitaḥ-well situated; vijñāna-dṛk-by scientific knowledge; vīrya-strength; su-randhita-well regulated; āśayaḥ-aim of life; sva-pārṣṇinā-with the heel of one's foot; āpīḍya-by blocking; gudam-the air hole; tataḥ-thereafter; anilam-life air; sthāneṣu-in the places; ṣaṭsu-six primary; unnamayet-must be lifted; jita-klamaḥ-by extinguishing material desires.

By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one's foot and by lifting the life air from one place to another in the six primary places.

There are many durātmās who claim to have realized themselves as Brahman and yet are unable to conquer material desires. In the Bhagavad-gītā (18.54) it is clearly explained that an absolutely self-realized soul becomes completely aloof from all material desires. Material desires are based on the false ego of the living being and are exhibited by his childish and useless activities to conquer the laws of material nature and by his desire to lord it over the resources of the five elements. With such a mentality, one is led to believe in the strength of material science, with its discovery of atomic energy and space travel by mechanical vehicles, and by such tiny advancements in material science the false egoist tries to challenge even the strength of the Supreme Lord, who can finish all man's tiny endeavors in less than a second. The well-situated self, or Brahman-realized soul, perfectly understands that the Supreme Brahman, or the Personality of Godhead, is the all-powerful Vāsudeva and that he (the self-realized living being) is a part and parcel of the supreme whole. As such, his constitutional position is to cooperate with Him in all respects in the transcendental relation of the served and the servitor. Such a self-realized soul ceases to exhibit his useless activities of attempting to lord it over material nature. Being scientifically well informed, he fully engages himself in faithful devotion to the Lord.

The expert yogī who has thoroughly practiced the control of the life air by the prescribed method of the yoga system is advised to quit the body as follows. He should plug up the evacuating hole with the heel of the foot and then progressively move the life air on and on to six places: the navel, abdomen, heart, chest, palate, eyebrows and cerebral pit. Controlling the life air by the prescribed yogic process is mechanical, and the practice is more or less a physical endeavor for spiritual perfection. In olden days such practice was very common for the transcendentalist, for the mode of life and character in those days were favorable. But in modern days, when the influence of Kali Age is so disturbing, practically everyone is untrained in this art of bodily exercise. Concentration of the mind is more easily attained in these days by the chanting of the holy name of the Lord. The results are more effective than those derived from the inner exercise of the life air.

TEXT 20

nābhyāṁ sthitaṁ hṛdy adhiropya tasmād

udāna-gatyorasi taṁ nayen muniḥ

tato 'nusandhāya dhiyā manasvī

sva-tālu-mūlaṁ śanakair nayeta

SYNONYMS

nābhyām-on the navel; sthitam-situated; hṛdi-in the heart; adhiropya-by placing; tasmāt-from there; udāna-soaring; gatya-force; urasi-on the chest; tam-thereafter; nayet-should draw; muniḥ-the meditative devotee; tataḥ-them; anusandhāya-just to search out; dhiyā-by intelligence; manasvī-the meditative; sva-tālu-mūlam-at the root of the palate; śanakaiḥ-slowly; nayeta-may be brought in.

The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence.

There are six circles of the movement of the life air, and the intelligent bhakti-yogī should search out these places with intelligence and in a meditative mood. Among these, mentioned above is the svādhiṣṭhāna-cakra, or the powerhouse of the life air, and above this, just below the abdomen and navel, is the maṇi-pūraka-cakra. When upper space is further searched out in the heart, one reaches the anāhata-cakra, and further up, when the life air is placed at the root of the palate, one reaches the viśuddhi-cakra.

TEXT 21

tasmād bhruvor antaram unnayeta

niruddha-saptāyatano 'napekṣaḥ

sthitvā muhūrtārdham akuṇṭha-dṛṣṭir

nirbhidya mūrdhan visṛjet paraṁ gataḥ

SYNONYMS

tasmāt-from there; bhruvoḥ-of the eyebrows; antaram-in between; unnayeta-should be brought in; niruddha-by blocking; sapta-seven; āyatanaḥ-outlets of the life air; anapekṣaḥ-independent of all material enjoyment; sthitvā-by keeping; muhūrta-of a moment; ardham-half; akuṇṭha-back home, back to Godhead; dṛṣṭiḥ-one whose aim is targeted like that; nirbhidya-punching; mūrdhan-the cerebral hole; visṛjet-should give up his body; param-the Supreme; gataḥ-having gone to.

Thereafter the bhakti-yogī should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme.

The process of giving up all material connections and returning home, back to Godhead, the Supreme, is recommended herein. The condition is that one should be completely freed from desire for material enjoyment. There are different grades of material enjoyments in respect to duration of life and sensual gratification. The highest plane of sensual enjoyment for the longest period of life is mentioned in the Bhagavad-gītā (9.20). All are but material enjoyments, and one should be thoroughly convinced that he has no need of such a long duration of life, even in the Brahmaloka planet. He must return home, back to Godhead, and must not be attracted by any amount of material facilities. In the Bhagavad-gītā (2.59) it is said that this sort of material detachment is possible to attain when one is acquainted with the supreme association of life. Paraṁ dṛṣṭvā nivartate. One cannot be freed from material attraction unless he has complete understanding of the nature of spiritual life. The propaganda by a certain class of impersonalists that spiritual life is void of all varieties is dangerous propaganda to mislead the living beings into becoming more and more attracted by material enjoyments. As such, persons with a poor fund of knowledge cannot have any conception of the param, the Supreme; they try to stick to the varieties of material enjoyments, although they may flatter themselves as being Brahman-realized souls. Such less intelligent persons cannot have any conception of the param, as mentioned in this verse, and therefore they cannot reach the Supreme. The devotees have full knowledge of the spiritual world, the Personality of Godhead and His transcendental association in unlimited spiritual planets called Vaikuṇṭhalokas. Herein akuṇṭha-dṛṣṭiḥ is mentioned. Akuṇṭha and vaikuṇṭha convey the same import, and only one who has his aim fixed upon that spiritual world and personal association with the Godhead can give up his material connections even while living in the material world. This param and the paraṁ dhāma mentioned in several places in the Bhagavad-gītā are one and the same thing. One who goes to the paraṁ dhāma does not return to the material world. This freedom is not possible even by reaching the topmost loka of the material world.

The life air passes through seven openings, namely two eyes, two nostrils, two ears and one mouth. Generally it passes through the mouth at the time of an ordinary man's death. But the yogī, as above mentioned, who controls the life air in his own way, generally releases the life air by puncturing the cerebral hole in the head. The yogī therefore blocks up all the above-mentioned seven openings, so that the life air will naturally burst forth through the cerebral hole. This is the sure sign of a great devotee's leaving the material connection.

TEXT 22

yadi prayāsyan nṛpa pārameṣṭhyaṁ

vaihāyasānām uta yad vihāram

aṣṭādhipatyaṁ guṇa-sannivāye

sahaiva gacchen manasendriyaiś ca

SYNONYMS

yadi-however; prayāsyan-maintaining a desire; nṛpa-O King; pārameṣṭhyam-the governing planet of the material world; vaihāyasānām-of the beings known as the Vaihāyasas; uta-it is said; yat-what is; vihāram-place of enjoyment; aṣṭa-ādhipatyam-lording it over with eightfold achievements; guṇa-sannivāye-in the world of three modes of nature; saha-along with; eva-certainly; gacchet-should go; manasā-accompanied by the mind; indriyaiḥ-and the senses; ca-also.

However, O King, if a yogī maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihāyasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses.

In the upper status of the planetary systems there are facilities thousands and thousands of times greater for material enjoyments than in the lower planetary systems. The topmost planetary systems consist of planets like Brahmaloka and Dhruvaloka (the polestar), and all of them are situated beyond Maharloka. The inhabitants of those planets are empowered with eightfold achievements of mystic perfection. They do not have to learn and practice the mystic processes of yoga perfection and achieve the power of becoming small like a particle (aṇimā-siddhi), or lighter than a soft feather (laghimā-siddhi). They do not have to get anything and everything from anywhere and everywhere (prāpti-siddhi), to become heavier than the heaviest (mahimā-siddhi), to act freely even to create something wonderful or to annihilate anything at will (īśitva-siddhi), to control all material elements (vaśitva-siddhi), to possess such power as will never be frustrated in any desire (prākāmya-siddhi), or to assume any shape or form one may even whimsically desire (kāmāvasāyitā-siddhi). All these expediencies are as common as natural gifts for the inhabitants of those higher planets. They do not require any mechanical help to travel in outer space, and they can move and travel at will from one planet to any other planet within no time. The inhabitants of the earth cannot move even to the nearest planet except by mechanical vehicles like spacecraft, but the highly talented inhabitants of such higher planets can do everything very easily.

Since a materialist is generally inquisitive to experience what is actually in such planetary systems, he wants to see everything personally. As inquisitive persons tour all over the world to gain direct local experience, the less intelligent transcendentalist similarly desires to have some experience of those planets about which he has heard so many wonderful things. The yogī can, however, easily fulfill his desire by going there with the present materialistic mind and senses. The prime inclination of the materialistic mind is to lord it over the material world, and all the siddhis mentioned above are features of domination over the world. The devotees of the Lord are not ambitious to dominate a false and temporary phenomenon. On the contrary, a devotee wants to be dominated by the supreme predominator, the Lord. A desire to serve the Lord, the supreme predominator, is spiritual or transcendental, and one has to attain this purification of the mind and the senses to get admission into the spiritual kingdom. With the materialistic mind one can reach the best planet in the universe, but no one can enter into the kingdom of God. Senses are called spiritually purified when they are not involved in sense gratification. Senses require engagements, and when the senses are engaged totally in the transcendental loving service of the Lord, they have no chance to become contaminated by material infections.

TEXT 23

yogeśvarāṇāṁ gatim āhur antar-

bahis-tri-lokyāḥ pavanāntar-ātmanām

na karmabhis tāṁ gatim āpnuvanti

vidyā-tapo-yoga-samādhi-bhājām

SYNONYMS

yoga-īśvarāṇām-of the great saints and devotees; gatim-destination; āhuḥ-it is said; antaḥ-within; bahiḥ-without; tri-lokyāḥ-of the three planetary systems; pavana-antaḥ-within the air; ātmanām-of the subtle body; na-never; karmabhiḥ-by fruitive activities; tām-that; gatim-speed; āpnuvanti-achieve; vidyā-devotional service; tapaḥ-austerities; yoga-mystic power; samādhi-knowledge; bhājām-of those who entertain.

The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.

The materialistic scientist's endeavor to reach other planets by mechanical vehicles is only a futile attempt. One can, however, reach heavenly planets by virtuous activities, but one can never expect to go beyond Svarga or Janaloka by such mechanical or materialistic activities, either gross or subtle. The transcendentalists who have nothing to do with the gross material body can move anywhere within or beyond the material worlds. Within the material worlds they move in the planetary systems of the Mahar, Janas, Tapas and Satya lokas, and beyond the material worlds they can move in the Vaikuṇṭhas as unrestricted spacemen. Nārada Muni is one of the examples of such spacemen, and Durvāsā Muni is one of such mystics. By the strength of devotional service, austerities, mystic powers and transcendental knowledge, everyone can move like Nārada Muni or Durvāsā Muni. It is said that Durvāsā Muni traveled throughout the entirety of material space and part of spiritual space within one year only. The speed of the transcendentalists can never be attained by the gross or subtle materialists.

TEXT 24

vaiśvānaraṁ yāti vihāyasā gataḥ

suṣumṇayā brahma-pathena śociṣā

vidhūta-kalko 'tha harer udastāt

prayāti cakraṁ nṛpa śaiśumāram

SYNONYMS

vaiśvānaram-the controlling deity of fire; yāti-goes; vihāyasā-by the path in the sky (the Milky Way); gataḥ-by passing over; suṣumṇayā-by the Suṣumṇā; brahma-Brahmaloka; pathena-on the way to; śociṣā-illuminating; vidhūta-being washed off; kalkaḥ-dirt; atha-thereafter; hareḥ-of Lord Hari; udastāt-upwards; prayāti-does reach; cakram-circle; nṛpa-O King; śaiśumāram-named Śiśumāra.

O King, when such a mystic passes over the Milky Way by the illuminating Suṣumṇā to reach the highest planet, Brahmaloka, he goes first to Vaiśvānara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Śiśumāra, to relate with Lord Hari, the Personality of Godhead.

The polar star of the universe and the circle thereof is called the Śiśumāra circle, and therein the local residential planet of the Personality of Godhead (Kṣīrodakaśāyī Viṣṇu) is situated. Before reaching there, the mystic passes over the Milky Way to reach Brahmaloka, and while going there he first reaches Vaiśvānara-loka, where the demigod controls fire. On Vaiśvānara-loka the yogī becomes completely cleansed of all dirty sins acquired while in contact with the material world. The Milky Way in the sky is indicated herein as the way leading to Brahmaloka, the highest planet of the universe.

TEXT 25

tad viśva-nābhiṁ tv ativartya viṣṇor

aṇīyasā virajenātmanaikaḥ

namaskṛtaṁ brahma-vidām upaiti

kalpāyuṣo yad vibudhā ramante

SYNONYMS

tat-that; viśva-nābhim-navel of the universal Personality of Godhead; tu-but; ativartya-crossing over; viṣṇoḥ-of Lord Viṣṇu, the Personality of Godhead; aṇīyasā-due to mystic perfection; virajena-by the purified; ātmanā-by the living entity; ekaḥ-alone; namaskṛtam-worshipable; brahma-vidām-by those who are transcendentally situated; upaiti-reaches; kalpa-āyuṣaḥ-a period of 4,300,000,000 solar years; yat-the place; vibudhāḥ-self-realized souls; ramante-do enjoy.

This Śiśumāra is the pivot for the turning of the complete universe, and it is called the navel of Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone goes beyond this circle of Śiśumāra and attains the planet [Maharloka] where purified saints like Bhṛgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even for the saints who are transcendentally situated.

TEXT 26

atho anantasya mukhānalena

dandahyamānaṁ sa nirīkṣya viśvam

niryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ

yad dvai-parārdhyaṁ tad u pārameṣṭhyam

SYNONYMS

atho-thereupon; anantasya-of Ananta, the resting incarnation of Godhead; mukha-analena-by the fire emanating from His mouth; dandahyamānam-burning to ashes; saḥ-he; nirīkṣya-by seeing this; viśvam-the universe; niryāti-goes out; siddheśvara-yuṣṭa-dhiṣṇyam-airplanes used by the great purified souls; yat-the place; dvai-parārdhyam-15,480,000,000,000 solar years; tat-that; u-the exalted; pārameṣṭhyam-Satyaloka, where Brahmā resides.

At the time of the final devastation of the complete universe [the end of the duration of Brahmā's life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.

It is indicated herein that the residents of Maharloka, where the purified living entities or demigods possess a duration of life calculated to be 4,300,000,000 solar years, have airships by which they reach Satyaloka, the topmost planet of the universe. In other words, the Śrīmad-Bhāgavatam gives us many clues about other planets far, far away from us which modern planes and spacecraft cannot reach, even by imaginary speeds. The statements of Śrīmad-Bhāgavatam are accepted by great ācāryas like Śrīdhara Svāmī, Rāmānujācārya and Vallabhācārya. Lord Śrī Caitanya Mahāprabhu specifically accepts Śrīmad-Bhāgavatam as the spotless Vedic authority, and as such no sane man can ignore the statements of Śrīmad-Bhāgavatam when it is spoken by the self-realized soul Śrīla Śukadeva Gosvāmī, who follows in the footsteps of his great father, Śrīla Vyāsadeva, the compiler of all Vedic literatures. In the creation of the Lord there are many wonderful things we can see with our own eyes every day and night, but we are unable to reach them equipped by modern materialistic science. We should not, therefore, depend on the fragmentary authority of materialistic science for knowing things beyond the range of scientific purview. For a common man, both modern science and Vedic wisdom are simply to be accepted because none of the statements either of modern science or of Vedic literature can be verified by him. The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding, however, is more authentic because it has been accepted by the ācāryas, who are not only faithful and learned men, but are also liberated souls without any of the flaws of conditioned souls. The modern scientists, however, are conditioned souls liable to so many errors and mistakes; therefore the safe side is to accept the authentic version of Vedic literatures, like Śrīmad-Bhāgavatam, which is accepted unanimously by the great ācāryas.

TEXT 27

na yatra śoko na jarā na mṛtyur

nārtir na codvega ṛte kutaścit

yac cit tato 'daḥ kṛpayānidaṁ-vidāṁ

duranta-duḥkha-prabhavānudarśanāt

SYNONYMS

na-never; yatra-there are; śokaḥ-bereavement; na-nor; jarā-old age; na-nor; mṛtyuḥ-death; na-nor; artiḥ-pains; na-nor; ca-also; udvegaḥ-anxieties; ṛte-save and except; kutaścit-sometimes; yat-because of; cit-consciousness; tataḥ-therefore; adaḥ-compassion; kṛpayā-out of heartfelt sympathy; an-idam-vidām-of those who are ignorant of the process of devotional service; duranta-unsurpassable; duḥkha-misery; prabhava-repeated birth and death; anudarśanāt-by successive experience.

In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world.

Foolish men of materialistic temperament do not take advantage of successive authorized knowledge. The Vedic knowledge is authorized and is acquired not by experiment but by authentic statements of the Vedic literatures explained by bona fide authorities. Simply by becoming an academic scholar one cannot understand the Vedic statements; one has to approach the real authority who has received the Vedic knowledge by disciplic succession, as clearly explained in the Bhagavad-gītā (4.2). Lord Kṛṣṇa affirmed that the system of knowledge as explained in the Bhagavad-gītā was explained to the sun-god, and the knowledge descended by disciplic succession from the sun-god to his son Manu, and from Manu to King Ikṣvāku (the forefather of Lord Rāmacandra), and thus the system of knowledge was explained down the line of great sages, one after another. But in due course of time the authorized succession was broken, and therefore, just to reestablish the true spirit of the knowledge, the Lord again explained the same knowledge to Arjuna, who was a bona fide candidate for understanding due to his being a pure devotee of the Lord. Bhagavad-gītā, as it was understood by Arjuna, is also explained (Bg. 10.12-13), but there are many foolish men who do not follow in the footsteps of Arjuna in understanding the spirit of Bhagavad-gītā. They create instead their own interpretations, which are as foolish as they themselves, and thereby only help to put a stumbling block on the path of real understanding, misdirecting the innocent followers who are less intelligent, or the śūdras. It is said that one should become a brāhmaṇa before one can understand the Vedic statements, and this stricture is as important as the stricture that no one shall become a lawyer who has not qualified himself as a graduate. Such a stricture is not an impediment in the path of progress for anyone and everyone, but it is necessary for an unqualified understanding of a particular science. Vedic knowledge is misinterpreted by those who are not qualified brāhmaṇas. A qualified brāhmaṇa is one who has undergone strict training under the guidance of a bona fide spiritual master.

The Vedic wisdom guides us to understanding our relation with the Supreme Lord Śrī Kṛṣṇa and to acting accordingly in order to achieve the desired result of returning home, back to Godhead. But materialistic men do not understand this. They want to make a plan to become happy in a place where there is no happiness. For false happiness they try to reach other planets, either by Vedic rituals or by spacecraft, but they should know for certain that any amount of materialistic adjustment for becoming happy in a place which is meant for distress cannot benefit the misguided man because, after all, the whole universe with all its paraphernalia will come to an end after a certain period. Then all plans of materialistic happiness will automatically come to an end. The intelligent person therefore makes a plan to return home, back to Godhead. Such an intelligent person surpasses all the pangs of material existence, like birth, death, disease and old age. He is actually happy because he has no anxieties of material existence, but as a compassionate sympathizer he feels unhappiness for the suffering materialistic men, and thus he occasionally comes before the materialistic men to teach them the necessity of going back to Godhead. All the bona fide ācāryas preach this truth of returning home, back to Godhead, and warn men not to make a false plan for happiness in a place where happiness is only a myth.

TEXT 28

tato viśeṣaṁ pratipadya nirbhayas

tenātmanāpo 'nala-mūrtir atvaran

jyotirmayo vāyum upetya kāle

vāyv-ātmanā khaṁ bṛhad ātma-liṅgam

SYNONYMS

tataḥ-thereafter; viśeṣam-particularly; pratipadya-by obtaining; nirbhayaḥ-without any doubt; tena-by that; ātmanā-pure self; āpaḥ-water; anala-fire; mūrtiḥ-forms; atvaran-by surpassing; jyotiḥ-mayaḥ-effulgent; vāyum-atmosphere; upetya-having reached there; kāle-in due course of time; vāyu-air; ātmanā-by the self; kham-ethereal; bṛhat-great; ātma-liṅgam-the real form of the self.

After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage.

Anyone who can reach Brahmaloka, or Satyaloka, by dint of spiritual perfection and practice is qualified to attain three different types of perfection. One who has attained a specific planet by dint of pious activities attains places in terms of his comparative pious activities. One who has attained the place by dint of virāṭ or Hiraṇyagarbha worship is liberated along with the liberation of Brahmā. But one who attains the place by dint of devotional service is specifically mentioned here, in relation to how he can penetrate into the different coverings of the universe and thus ultimately disclose his spiritual identity in the absolute atmosphere of supreme existence.

According to Śrīla Jīva Gosvāmī, all the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering. The Personality of Godhead who creates all such universes by His breathing period lies above the cluster of the universes. The water of the Causal Ocean is differently situated than the covering water of the universe. The water that serves as covering for the universe is material, whereas the water of the Causal Ocean is spiritual. As such, the watery covering mentioned herein is considered to be the false egoistic covering of all living entities, and the gradual process of liberation from the material coverings, one after another, as mentioned herein, is the gradual process of being liberated from false egoistic conceptions of the material gross body, and then being absorbed in the identification of the subtle body till the attainment of the pure spiritual body in the absolute realm of the kingdom of God.

Śrīla Śrīdhara Svāmī confirms that a part of the material nature, after being initiated by the Lord, is known as the mahat-tattva. A fractional portion of the mahat-tattva is called the false ego. A portion of the ego is the vibration of sound, and a portion of sound is atmospheric air. A portion of the airy atmosphere is turned into forms, and the forms constitute the power of electricity or heat. Heat produces the smell of the aroma of the earth, and the gross earth is produced by such aroma. And all these combined together constitute the cosmic phenomenon. The extent of the cosmic phenomenon is calculated to be diametrically (both ways) four billion miles. Then the coverings of the universe begin. The first stratum of the covering is calculated to extend eighty million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets, where he assumes exactly the same form as the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect yogī.

TEXT 29

ghrāṇena gandhaṁ rasanena vai rasaṁ

rūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva

śrotreṇa copetya nabho-guṇatvaṁ

prāṇena cākūtim upaiti yogī

SYNONYMS

ghrāṇena-by smelling; gandham-aroma; rasanena-by taste; vai-exactly; rasam-palate; rūpam-forms; ca-also; dṛṣṭyā-by vision; śvasanam-contact; tvacā-touch; eva-as it were; śrotreṇa-by vibration of the ear; ca-also; upetya-by achieving; nabhaḥ-guṇatvam-identification of ether; prāṇena-by sense organs; ca-also; ākūtim-material activities; upaiti-attains; yogī-the devotee.

The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities.

Beyond the sky there are subtle coverings, resembling the elementary coverings of the universes. The gross coverings are a development of partial ingredients of the subtle causes. So the yogī or devotee, along with liquidation of the gross elements, relinquishes the subtle causes like aroma by smelling. The pure spiritual spark, the living entity, thus becomes completely cleansed of all material contamination to become eligible for entrance into the kingdom of God.

TEXT 30

sa bhūta-sūkṣmendriya-sannikarṣaṁ

manomayaṁ devamayaṁ vikāryam

saṁsādya gatyā saha tena yāti

vijñāna-tattvaṁ guṇa-sannirodham

SYNONYMS

saḥ-he (the devotee); bhūta-the gross; sūkṣma-and the subtle; indriya-senses; sannikarṣam-the point of neutralization; manaḥ-mayam-the mental plane; deva-mayam-in the mode of goodness; vikāryam-egoism; saṁsādya-surpassing; gatyā-by the progress; saha-along with; tena-them; yāti-goes; vijñāna-perfect knowledge; tattvam-truth; guṇa-the material modes; sannirodham-completely suspended.

The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization.

Pure self-realization, as we have several times discussed, is the pure consciousness of admitting oneself to be the eternal servitor of the Lord. Thus one is reinstated in his original position of transcendental loving service to the Lord, as will be clearly explained in the following verse. This stage of rendering transcendental loving service to the Lord without any hopes of emolument from the Lord, or any other way, can be attained when the material senses are purified and the original pure state of the senses is revived. It is suggested herein that the process of purifying the senses is by the yogic way, namely the gross senses are merged in the mode of ignorance, and the subtle senses are merged in the mode of passion. The mind belongs to the mode of goodness and therefore is called devamaya, or godly. perfect purification of the mind is made possible when one is fixed in the conviction of being the eternal servitor of the Lord. Therefore simple attainment of goodness is also a material mode; one has to surpass this stage of material goodness and reach the point of purified goodness, or vasudeva-sattva. This vasudeva-sattva helps one to enter into the kingdom of God.

We may also remember in this connection that the process of gradual emancipation by the devotees in the manner mentioned above, although authoritative, is not viable in the present age because of people's being primarily unaware of yoga practice. The so-called yoga practice by the professional protagonists may be physiologically beneficial, but such small successes cannot help one in the attainment of spiritual emancipation as mentioned herein. Five thousand years ago, when the social status of human society was in perfect Vedic order, the yoga process mentioned herein was a common affair for everyone because everyone, and especially the brāhmaṇa and kṣatriya, was trained in the transcendental art under the care of the spiritual master far away from home, in the status of brahmacarya. Modern man, however, is incompetent to understand it perfectly.

Lord Śrī Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of bhakti-yoga. The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources in bhakti-yoga can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as that of the spiritual master. A sincere soul is helped by the Lord through meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of bhakti-yoga. Lord Śrī Caitanya Mahāprabhu recommends that the devotee sow the seed of bhakti-yoga in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord. The simple process of offenselessly chanting and hearing the holy name of the Lord will gradually promote one very soon to the stage of emancipation. There are three stages in chanting the holy name of the Lord. The first stage is the offensive chanting of the holy name, and the second is the reflective stage of chanting the holy name. The third stage is the offenseless chanting of the holy name of the Lord. In the second stage only, the stage of reflection, between the offensive and offenseless stages, one automatically attains the stage of emancipation. And in the offenseless stage, one actually enters into the kingdom of God, although physically he may apparently be within the material world. To attain the offenseless stage, one must be on guard in the following manner.

When we speak of hearing and chanting, it means that not only should one chant and hear of the holy name of the Lord as Rāma, Kṛṣṇa (or systematically the sixteen names Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare), but one should also read and hear the Bhagavad-gītā and Śrīmad-Bhāgavatam in the association of devotees. The primary practice of bhakti-yoga will cause the seed already sowed in heart to sprout, and by a regular watering process, as mentioned above, the bhakti-yoga creeper will begin to grow. By systematic nurturing, the creeper will grow to such an extent that it will penetrate the coverings of the universe, as we have heard in the previous verses, reach the effulgent sky, the brahmajyoti, and go farther and farther and reach the spiritual sky, where there are innumerable spiritual planets called Vaikuṇṭhalokas. Above all of them is Kṛṣṇaloka, or Goloka Vṛndāvana, wherein the growing creeper enters and takes repose at the lotus feet of Lord Śrī Kṛṣṇa, the original Personality of Godhead. When one reaches the lotus feet of Lord Kṛṣṇa at Goloka Vṛndāvana, the watering process of hearing and reading, as also chanting of the holy name in the pure devotional stage, fructifies, and the fruits grown there in the form of love of God are tangibly tasted by the devotee, even though he is here in this material world. The ripe fruits of love of God are relished only by the devotees constantly engaged in the watering process as described above. But the working devotee must always be mindful so that the creeper which has so grown will not be cut off. Therefore he should be mindful of the following considerations:

(1) Offense by one at the feet of a pure devotee may be likened to the mad elephant who devastates a very good garden if it enters.

(2) One must be very careful to guard himself against such offenses at the feet of pure devotees, just as one protects a creeper by all-around fencing.

(3) It so happens that by the watering process some weeds are also grown, and unless such weeds are uprooted, the nurturing of the main creeper, or the creeper of bhakti-yoga, may be hampered.

(4) Actually these weeds are material enjoyment, merging of the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation.

(5) There are many other weeds, like disobedience to the tenets of the revered scriptures, unnecessary engagements, killing animals, and hankering after material gain, prestige and adoration.

(6) If sufficient care is not taken, then the watering process may only help to breed the weeds, stunting the healthy growth of the main creeper and resulting in no fructification of the ultimate requirement: love of God.

(7) The devotee must therefore be very careful to uproot the different weeds in the very beginning. Only then will the healthy growth of the main creeper not be stunted.

(8) And by so doing, the devotee is able to relish the fruit of love of God and thus live practically with Lord Kṛṣṇa, even in this life, and be able to see the Lord in every step.

The highest perfection of life is to enjoy life constantly in the association of the Lord, and one who can relish this does not aspire after any temporary enjoyment of the material world via other media.

TEXT 31

tenātmanātmānam upaiti śāntam

ānandam ānandamayo 'vasāne

etāṁ gatiṁ bhāgavatīṁ gato yaḥ

sa vai punar neha viṣajjate 'ṅga

SYNONYMS

tena-by that purified; ātmanā-by the self; ātmānam-the Supersoul; upaiti-attains; śāntam-rest; ānandam-satisfaction; ānanda-mayaḥ-naturally so being; avasāne-being freed from all material contamination; etām-such; gatim-destination; bhāgavatīm-devotional; gataḥ-attained by; yaḥ-the person; saḥ-he; vai-certainly; punaḥ-again; na-never; iha-in this material world; viṣajjate-becomes attracted; aṅga-O Mahārāja Parīkṣit.

Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns.

We should specially note in this verse the description of gatiṁ bhāgavatīm. To become merged in the rays of the Parabrahman, the Supreme Personality of Godhead, as desired by the brahmavādī impersonalist, is not bhāgavatīm perfection. The bhāgavatas never accept merging in the impersonal rays of the Lord, but always aspire after personal association with the Supreme Lord in one of the Vaikuṇṭha spiritual planets in the spiritual sky. The whole of the spiritual sky, of which the total number of the material skies is only an insignificant part, is full of unlimited numbers of Vaikuṇṭha planets. The destination of the devotee (the bhāgavata) is to enter into one of the Vaikuṇṭha planets, in each of which the Personality of Godhead, in His unlimited personal expansions, enjoys Himself in the association of unlimited numbers of pure devotee associates. The conditioned souls in the material world, after gaining emancipation by devotional service, are promoted to these planets. But the number of ever-liberated souls is far, far greater than the number of conditioned souls in the material world, and the ever-liberated souls in the Vaikuṇṭha planets never care to visit this miserable material world.

The impersonalists, who aspire to merge in the impersonal brahmajyoti effulgence of the Supreme Lord but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish, who, being born in the rivers and rivulets, migrate to the great ocean. They cannot stay in the ocean indefinitely, for their urge for sense gratification brings them back to the rivers and streams to spawn. Similarly, when the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahmajyoti effulgence. However, as neither the Causal Ocean nor the impersonal brahmajyoti effulgence affords any superior substitute for association and engagement of the senses, the impersonalist will fall again into the limited material world to become entangled once more in the wheel of births and deaths, drawn on by the inextinguishable desire for sensual engagement. But any devotee who enters the kingdom of God by transcendental engagement of his senses in devotional service, and who associates with the liberated souls and the Personality of Godhead there, will never be attracted to the limited surroundings of the material world.

In the Bhagavad-gītā (8.15) also the same is confirmed, as the Lord says, "The great mahātmās, or the bhakti-yogīs, after attaining My association, never come back to this material world, which is full of miseries and is nonpermanent." The highest perfection of life, therefore, is to attain His association, and nothing else. The bhakti-yogī, being completely engaged in the Lord's service, has no attraction for any other process of liberation like jñāna or yoga. A pure devotee is a one hundred percent devotee of the Lord and nothing more.

We should further note in this verse the two words śāntam and ānandam, which denote that devotional service of the Lord can really bestow upon the devotee two important benedictions, namely peace and satisfaction. The impersonalist is desirous of becoming one with the Supreme, or in other words, he wants to become the Supreme. This is a myth only. The mystic yogīs become encumbered by various mystic powers and so have neither peace nor satisfaction. So neither the impersonalists nor the yogi can have real peace and satisfaction, but the devotee can become fully peaceful and satisfied because of his association with the complete whole. Therefore, merging in the Absolute or attaining some mystic powers has no attraction for the devotee.

Attainment of love of Godhead means complete freedom from all other attractions. The conditioned soul has many aspirations such as becoming a religious man, a rich man, or a first-class enjoyer or becoming God himself, or becoming powerful like the mystics and acting wonderfully by getting anything or doing anything, but all these aspirations should be rejected by the prospective devotee who actually wants to revive his dormant love of God. The impure devotee aspires after all of the abovementioned material things by perfection of devotion. But a pure devotee has none of the tinges of the above contaminations, which are the influence of material desires, impersonal speculations and attainment of mystic powers. One can attain the stage of love of God by pure devotional service, or by "a learned labor of love," for the sake of the devotee's lovable object, the Personality of Godhead.

To be more clear, if one wants to attain the stage of love of Godhead, he must give up all desires for material enjoyment, he should refrain from worshiping any of the demigods, and he should devote himself only to the worship of the Supreme Personality of Godhead. He must give up the foolish idea of becoming one with the Lord and the desire to have some wonderful powers just to get the ephemeral adoration of the world. The pure devotee is only favorably engaged in the service of the Lord, without any hope of emolument. This will bring about love of Godhead, or the stage of śāntam and ānandam, as stated in this verse.

TEXT 32

ete sṛtī te nṛpa veda-gīte

tvayābhipṛṣṭe ca sanātane ca

ye vai purā brahmaṇa āha tuṣṭa

ārādhito bhagavān vāsudevaḥ

SYNONYMS

ete-all that is described; sṛtī-way; te-unto you; nṛpa-O Mahārāja Parīkṣit; veda-gīte-according to the version of the Vedas; tvayā-by Your Majesty; abhipṛṣṭe-being properly inquired; ca-also; sanātane-in the matter of eternal truth; ca-verily; ye-which; vai-certainly; purā-before; brahmaṇe-unto Lord Brahmā; āha-said; tuṣṭaḥ-being satisfied; ārādhitaḥ-being worshiped; bhagavān-the Personality of Godhead; vāsudevaḥ-Lord Kṛṣṇa.

Your Majesty Mahārāja Parīkṣit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Kṛṣṇa unto Brahmā, with whom the Lord was satisfied upon being properly worshiped.

The two different ways of reaching the spiritual sky and thereby getting emancipation from all material bondage, namely either the direct process of reaching the kingdom of God or the gradual process through the other higher planets of the universe, are set forth exactly according to the version of the Vedas. The Vedic versions in this connection are, yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ/ atha martyo 'mṛto bhavaty atra brahma samaśnute (Bṛhad-āraṇyaka Upaniṣad 4.4.7) and te 'rcir abhisambhavanti (Bṛhad-āraṇyaka Upaniṣad 6.2.15): "Those who are free from all material desires, which are diseases of the heart, are able to conquer death and enter the kingdom of God through the Arci planets." These Vedic versions corroborate the version of the Śrīmad-Bhāgavatam, and the latter is further confirmed by Śukadeva Gosvāmī, who affirms that the truth was disclosed by the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, Vāsudeva, to Brahmā, the first authority on the Vedas. The disciplic succession holds that the Vedas were uttered by Lord Kṛṣṇa to Brahmā, by Brahmā to Nārada, and by Nārada to Vyāsadeva, and then by Vyāsadeva to Śukadeva Gosvāmī and so on. So there is no difference between the versions of all the authorities. The truth is eternal, and as such there cannot be any new opinion about the truth. That is the way of knowing the knowledge contained in the Vedas. It is not a thing to be understood by one's erudite scholarship or by the fashionable interpretations of mundane scholars. There is nothing to be added and nothing to be subtracted, because the truth is the truth. One has to accept, after all, some authority. The modern scientists are also authorities for the common man for some scientific truths. The common man follows the version of the scientist. This means that the common man follows the authority. The Vedic knowledge is also received in that way. The common man cannot argue about what is beyond the sky or beyond the universe; he must accept the versions of the Vedas as they are understood by the authorized disciplic succession. In the Bhagavad-gītā also the same process of understanding the Gītā is stated in the Fourth Chapter. If one does not follow the authoritative version of the ācāryas, he will vainly search after the truth mentioned in the Vedas.

TEXT 33

na hy ato 'nyaḥ śivaḥ panthā

viśataḥ saṁsṛtāv iha

vāsudeve bhagavati

bhakti-yogo yato bhavet

SYNONYMS

na-never; hi-certainly; ataḥ-beyond this; anyaḥ-any other; śivaḥ-auspicious; panthāḥ-means; viśataḥ-wandering; saṁsṛtau-in the material world; iha-in this life; vāsudeve-unto Lord Vāsudeva, Kṛṣṇa; bhagavati-the Personality of Godhead; bhakti-yogaḥ-direct devotional service; yataḥ-wherein; bhavet-may result in.

For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Kṛṣṇa.

As will be clarified in the next verse, devotional service, or direct bhakti-yoga, is the only absolute and auspicious means of deliverance from the grip of material existence. There are many indirect methods for deliverance from the clutches of material existence, but none of them is as easy and auspicious as bhakti-yoga. The means of jñāna and yoga and other allied disciplines are not independent in delivering a performer. Such activities help one to reach the stage of bhakti-yoga after many, many years. In the Bhagavad-gītā (12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal, and the empiricist philosophers, searching after the Absolute Truth, realize the importance of Vāsudeva realization as all in all after many, many births (Bg. 7.19). As far as yoga systems are concerned, it is also said in the Bhagavad-gītā (6.47) that amongst the mystics who pursue the Absolute Truth, the one who is always engaged in the service of the Lord is the greatest of all. And the last instruction in the Bhagavad-gītā (18.66) advises fully surrendering unto the Lord, leaving aside all other engagements or different processes for self-realization and liberation from material bondage. And the purport of all Vedic literatures is to induce one to accept the transcendental loving service of the Lord by all means.

As already explained in the texts of Śrīmad-Bhāgavatam (First Canto), either direct bhakti-yoga or the means which ultimately culminate in bhakti-yoga, without any tinge of fruitive activity, constitutes the highest form of religion. Everything else is simply a waste of time for the performer.

Śrīla Śrīdhara Svāmī and all other ācāryas, like Jīva Gosvāmī, agree that bhakti-yoga is not only easy, simple, natural and free from trouble, but is the only source of happiness for the human being.

TEXT 34

bhagavān brahma kārtsnyena

trir anvīkṣya manīṣayā

tad adhyavasyat kūṭa-stho

ratir ātman yato bhavet

SYNONYMS

bhagavān-the great personality Brahmā; brahma-the Vedas; kārtsnyena-by summarization; triḥ-three times; anvīkṣya-scrutinizingly examined; manīṣayā-with scholarly attention; tat-that; adhyavasyat-ascertained it; kūṭa-sthaḥ-with concentration of the mind; ratiḥ-attraction; ātman (ātmani)-unto the Supreme Personality of Godhead Śrī Kṛṣṇa; yataḥ-by which; bhavet-it so happens.

The great personality Brahmā, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Śrī Kṛṣṇa is the highest perfection of religion.

Śrī Śukadeva Gosvāmī is referring to the highest Vedic authority, Lord Brahmā, who is the qualitative incarnation of Godhead. The Vedas were taught to Brahmājī in the beginning of the material creation. Although Brahmājī was to hear Vedic instructions directly from the Personality of Godhead, in order to satisfy the inquisitiveness of all prospective students of the Vedas, Brahmājī, just like a scholar, studied the Vedas three times, as generally done by all scholars. He studied with great attention, concentrating on the purpose of the Vedas, and after scrutinizingly examining the whole process, he ascertained that becoming a pure, unalloyed devotee of the Supreme Personality of Godhead Śrī Kṛṣṇa is the topmost perfection of all religious principles. Aid this is the last instruction of the Bhagavad-gītā directly presented by the Personality of Godhead. The Vedic conclusion is thus accepted by all ācāryas, and those who are against this conclusion are only veda-vāda-ratas, as explained in the Bhagavad-gītā (2.42).

TEXT 35

bhagavān sarva-bhūteṣu

lakṣitaḥ svātmanā hariḥ

dṛśyair buddhy-ādibhir draṣṭā

lakṣaṇair anumāpakaiḥ

SYNONYMS

bhagavān-the Personality of Godhead; sarva-all; bhūteṣu-in the living entities; lakṣitaḥ-is visible; sva-ātmanā-along with the self; hariḥ-the Lord; dṛśyaiḥ-by what is seen; buddhi-ādibhiḥ-by intelligence; draṣṭā-one who sees; lakṣaṇaiḥ-by different signs; anumāpakaiḥ-by hypothesis.

The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.

The general argument of the common man is that since the Lord is not visible to our eyes, how can one either surrender unto Him or render transcendental loving service unto Him? To such a common man, here is a practical suggestion given by Śrīla Śukadeva Gosvāmī as to how one can perceive the Supreme Lord by reason and perception. Actually the Lord is not perceivable by our present materialized senses, but when one is convinced of the presence of the Lord by a practical service attitude, there is a revelation by the Lord's mercy, and such a pure devotee of the Lord can perceive the Lord's presence always and everywhere. He can perceive that intelligence is the form-direction of the Paramātmā plenary portion of the Personality of Godhead. The presence of Paramātmā in everyone's company is not very difficult to realize, even for the common man. The procedure is as follows. One can perceive one's self-identification and feel positively that he exists. He may not feel it very abruptly, but by using a little intelligence, he can feel that he is not the body. He can feel that the hand, the leg, the head, the hair and the limbs are all his bodily parts and parcels, but as such the hand, the leg, the head, etc., cannot be identified with his self. Therefore just by using intelligence he can distinguish and separate his self from other things that he sees. So the natural conclusion is that the living being, either man or beast, is the seer, and he sees besides himself all other things. So there is a difference between the seer and the seen. Now, by a little use of intelligence we can also readily agree that the living being who sees the things beyond himself by ordinary vision has no power to see or to move independently. All our ordinary actions and perceptions depend on various forms of energy supplied to us by nature in various combinations. Our senses of perception and of action, that is to say, our five perceptive senses of (1) hearing, (2) touch, (3) sight, (4) taste and (5) smell, as well as our five senses of action, namely (1) hands, (2) legs, (3) speech, (4) evacuation organs and (5) reproductive organs, and also our three subtle senses, namely (1) mind, (2) intelligence and (3) ego (thirteen senses in all), are supplied to us by various arrangements of gross or subtle forms of natural energy. And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and that the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has anywhere produced a living entity. Trust no future, however pleasant. Idle talks regarding future development of matter into spirit are actually foolish because no matter has ever developed the power of seeing or moving in any part of the world. Therefore it is definite that matter and spirit are two different identities, and this conclusion is arrived at by the use of intelligence. Now we come to the point that the things which are seen by a little use of intelligence cannot be animate unless we accept someone as the user of or director of the intelligence. Intelligence gives one direction like some higher authority, and the living being cannot see or move or eat or do anything without the use of intelligence. When one fails to take advantage of intelligence he becomes a deranged man, and so a living being is dependent on intelligence or the direction of a superior being. Such intelligence is all-pervading. Every living being has his intelligence, and this intelligence, being the direction of some higher authority, is just like a father giving direction to his son. The higher authority, who is present and residing within every individual living being, is the Superself.

At this point in our investigation, we may consider the following question: on the one hand we realize that all our perceptions and activities are conditioned by arrangements of material nature, yet we also ordinarily feel and say, "I am perceiving" or "I am doing." Therefore we can say that our material senses of perception and action are moving because we are identifying the self with the material body, and that the superior principle of Superself is guiding and supplying us according to our desire. By taking advantage of the guidance of Superself in the form of intelligence, we can either continue to study and to put into practice our conclusion that "I am not this body," or we can choose to remain in the false material identification, fancying ourselves to be the possessors and doers. Our freedom consists in orienting our desire either toward the ignorant, material misconception or the true, spiritual conception. We can easily attain to the true, spiritual conception by recognizing the Superself (Paramātmā) to be our friend and guide and by dovetailing our intelligence with the superior intelligence of Paramātmā. The Superself and the individual self are both spirit, and therefore the Superself and the individual self are both qualitatively one and distinct from matter. But the Superself and the individual self cannot be on an equal level because the Superself gives direction or supplies intelligence and the individual self follows the direction, and thus actions are performed properly. The individual is completely dependent on the direction of the Superself because in every step the individual self follows the direction of the Superself in the matter of seeing, hearing, thinking, feeling, willing, etc.

So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the Bhagavad-gītā, or the Vedic intelligence, we can further understand that all three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The Bhagavad-gītā affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Puruṣottama, the Absolute Personality of Godhead. Realization of the Superself by the individual self is the beginning of self-realization, and by the progress of such self-realization one is able to realize the Supreme Personality of Godhead by intelligence, by the help of authorized scriptures, and, principally, by the grace of the Lord. The Bhagavad-gītā is the preliminary conception of the Personality of Godhead Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like a bird sitting with another bird (as explained in the Upaniṣads), certainly the purport of the revealed informations in the Vedas becomes clear to our vision, and there is no difficulty in realizing the Supreme Personality of Godhead, Vāsudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vāsudeva, as confirmed by the Bhagavad-gītā (7.19).

TEXT 36

tasmāt sarvātmanā rājan

hariḥ sarvatra sarvadā

śrotavyaḥ kīrtitavyaś ca

smartavyo bhagavān nṛṇām

SYNONYMS

tasmāt-therefore; sarva-all; ātmanā-soul; rājan-O King; hariḥ-the Lord; sarvatra-everywhere; sarvadā-always; śrotavyaḥ-must be heard; kīrtitavyaḥ-glorified; ca-also; smartavyaḥ-be remembered; bhagavān-the Personality of Godhead; nṛṇām-by the human being.

O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.

Śrīla Śukadeva Gosvāmī begins this verse with the word tasmāt, or "therefore," because in the previous verse he has already explained that there is no auspicious means for salvation other than the sublime process of bhakti-yoga. The bhakti-yoga process is practiced by the devotees in different methods like hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, rendering service in love, becoming friendly, and offering all that one may possess. All nine methods are bona fide methods, and either all of them, some of them or even one of them can bring about the desired result for the sincere devotee. But out of all the nine different methods, the first one, namely hearing, is the most important function in the process of bhakti-yoga. Without hearing sufficiently and properly, no one can make any progress by any of the methods of practice. And for hearing only, all the Vedic literatures are there, compiled by authorized persons like Vyāsadeva, who is the powerful incarnation of Godhead. And since it has been ascertained that the Lord is the Supersoul of everything, He should therefore be heard and glorified everywhere and always. That is the special duty of the human being. When the human being gives up the process of hearing about the all-pervading Personality of Godhead, he becomes victim to hearing rubbish transmitted by man-made machines. Machinery is not bad because through the machine one can take advantage of hearing about the Lord, but because machinery is used for ulterior purposes, it is creating rapid degradation in the standard of human civilization. It is said here that it is incumbent upon the human beings to hear because the scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam are made for that purpose. Living beings other than human beings have no ability to hear such Vedic literatures. If human society gives itself to the process of hearing the Vedic literature, it will not become a victim to the impious sounds vibrated by impious men who degrade the standards of the total society. Hearing is solidified by the process of chanting. One who has perfectly heard from the perfect source becomes convinced about the all-pervading Personality of Godhead and thus becomes enthusiastic in glorifying the Lord. All the great ācāryas, like Rāmānuja, Madhva, Caitanya, Sarasvatī Ṭhākura or even, in other countries, Muhammad, Christ and others, have all extensively glorified the Lord by chanting always and in every place. Because the Lord is all-pervading, it is essential to glorify Him always and everywhere. In the process of glorifying the Lord there should be no restriction of time and space. This is called sanātana-dharma or bhāgavata-dharma. Sanātana means eternal, always and everywhere. Bhāgavata means pertaining to Bhagavān, the Lord. The Lord is the master of all time and all space, and therefore the Lord's holy name must be heard, glorified and remembered everywhere in the world. That will bring about the desired peace and prosperity so eagerly awaited by the people of the world. The word ca includes all the remaining processes or methods of bhakti-yoga, as mentioned above.

TEXT 37

pibanti ye bhagavata ātmanaḥ satāṁ

kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam

punanti te viṣaya-vidūṣitāśayaṁ

vrajanti tac-caraṇa-saroruhāntikam

SYNONYMS

pibanti-who drink; ye-those; bhagavataḥ-of the Personality of Godhead; ātmanaḥ-of the most dear; satām-of devotees; kathā-amṛtam-the nectar of the messages; śravaṇa-puṭeṣu-within the earholes; sambhṛtam-fully filled; punanti-purify; te-their; viṣaya-material enjoyment; vidūṣita-āśayam-polluted aim of life; vrajanti-do go back; tat-the Lord's; caraṇa-feet; saroruha-antikam-near the lotus.

Those who drink through aural reception, fully filled with the nectarean message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

The sufferings of human society are due to a polluted aim of life, namely lording it over the material resources. The more human society engages in the exploitation of undeveloped material resources for sense gratification, the more it will be entrapped by the illusory, material energy of the Lord, and thus the distress of the world will be intensified instead of diminished. The human necessities of life are fully supplied by the Lord in the shape of food grains, milk, fruit, wood, stone, sugar, silk, jewels, cotton, salt, water, vegetables, etc., in sufficient quantity to feed and care for the human race of the world as well as the living beings on each and every planet within the universe. The supply source is complete, and only a little energy by the human being is required to get his necessities into the proper channel. There is no need of machines and tools or huge steel plants for artificially creating comforts of life. Life is never made comfortable by artificial needs, but by plain living and high thinking. The highest perfectional thinking for human society is suggested here by Śukadeva Gosvāmī, namely, sufficiently hearing Śrīmad-Bhāgavatam. For men in this age of Kali, when they have lost the perfect vision of life, this Śrīmad-Bhāgavatam is the torchlight by which to see the real path. Śrīla Jīva Gosvāmī Prabhupāda has commented on the kathāmṛtam mentioned in this verse and has indicated Śrīmad-Bhāgavatam to be the nectarean message of the Personality of Godhead. By sufficient hearing of Śrīmad-Bhāgavatam, the polluted aim of life, namely lording it over matter, will subside, and the people in general in all parts of the world will be able to live a peaceful life of knowledge and bliss.

For a pure devotee of the Lord, any topics in relation with His name, fame, quality, entourage, etc., are all pleasing, and because such topics have been approved by great devotees like Nārada, Hanumān, Nanda Mahārāja and other inhabitants of Vṛndāvana, certainly such messages are transcendental and pleasing to the heart and soul.

And by the constant hearing of the messages of the Bhagavad-gītā, and later of Śrīmad-Bhāgavatam, one is assured herein by Śrīla Śukadeva Gosvāmī that he will reach the Personality of Godhead and render Him transcendental loving service in the spiritual planet of the name Goloka Vṛndāvana, which resembles a huge lotus flower.

Thus by the process of bhakti-yoga, directly accepted, as suggested in this verse, by sufficient hearing of the transcendental message of the Lord, the material contamination is directly eliminated without one's attempting to contemplate the impersonal virāṭ conception of the Lord. And by practicing bhakti-yoga, if the performer is not purified from the material contamination, he must be a pseudo-devotee. For such an imposter there is no remedy for being freed from material entanglement.

Thus end the Bhaktivedanta purports of the Second Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord in the Heart."

Chapter Three

Pure Devotional Service: The Change in Heart

TEXT 1

śrī-śuka uvāca

evam etan nigaditaṁ

pṛṣṭavān yad bhavān mama

nṛṇāṁ yan mriyamāṇānāṁ

manuṣyeṣu manīṣiṇām

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-so; etat-all these; nigaditam-answered; pṛṣṭavān-as you inquired; yat-what; bhavān-your good self; mama-unto me; nṛṇām-of the human being; yat-one; mriyamāṇānām-on the threshold of death; manuṣyeṣu-amongst the human beings; manīṣiṇām-of the intelligent men.

Śrī Śukadeva Gosvāmī said: Mahārāja Parīkṣit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you.

In human society all over the world there are millions and billions of men and women, and almost all of them are less intelligent because they have very little knowledge of spirit soul. Almost all of them have a wrong conception of life, for they identify themselves with the gross and subtle material bodies, which they are not, in fact. They may be situated in different high and low positions in the estimation of human society, but one should know definitely that unless one inquires about his own self beyond the body and the mind, all his activities in human life are total failures. Therefore out of thousands and thousands of men, one may inquire about his spirit self and thus consult the revealed scriptures like Vedānta-sūtras, Bhagavad-gītā and Śrīmad-Bhāgavatam. But in spite of reading and hearing such scriptures, unless one is in touch with a realized spiritual master, he cannot actually realize the real nature of self, etc. And out of thousands and hundreds of thousands of men, someone may know what Lord Kṛṣṇa is in fact. In the Caitanya-caritāmṛta (Madhya 20.122-123) it is said that Lord Kṛṣṇa, out of His causeless mercy, prepared the Vedic literatures in the incarnation of Vyāsadeva for reading by the intelligent class of men in a human society which is almost totally forgetful of the genuine relation with Kṛṣṇa. Even such an intelligent class of men may be forgetful in their relation with the Lord. The whole bhakti-yoga process is therefore a revival of the lost relation. This revival is possible in the human form of life, which is obtained only out of the evolutionary cycle of 8,400,000 species of life. The intelligent class of human being must take a serious note of this opportunity. Not all human beings are intelligent, so the importance of human life is not always understood. Therefore manīṣiṇām, meaning "thoughtful," is particularly used here. A manīṣiṇām person, like Mahārāja Parīkṣit, must therefore take to the lotus feet of Lord Kṛṣṇa and fully engage himself in devotional service, hearing, chanting, etc., of the holy name and pastimes of the Lord, which are all hari-kathāmṛta. This action is especially recommended when one is preparing for death.

TEXTS 2-7

brahma-varcasa-kāmas tu

yajeta brahmaṇaḥ patim

indram indriya-kāmas tu

prajā-kāmaḥ prajāpatīn

devīṁ māyāṁ tu śrī-kāmas

tejas-kāmo vibhāvasum

vasu-kāmo vasūn rudrān

vīrya-kāmo 'tha vīryavān

annādya-kāmas tv aditiṁ

svarga-kāmo 'diteḥ sutān

viśvān devān rājya-kāmaḥ

sādhyān saṁsādhako viśām

āyuṣ-kāmo 'śvinau devau

puṣṭi-kāma ilāṁ yajet

pratiṣṭhā-kāmaḥ puruṣo

rodasī loka-mātarau

rūpābhikāmo gandharvān

strī-kāmo 'psara urvaśīm

ādhipatya-kāmaḥ sarveṣāṁ

yajeta parameṣṭhinam

yajñaṁ yajed yaśas-kāmaḥ

kośa-kāmaḥ pracetasam

vidyā-kāmas tu giriśaṁ

dāmpatyārtha umāṁ satīm

SYNONYMS

brahma-the absolute; varcasa-effulgence; kāmaḥ tu-but one who desires in that way; yajeta-do worship; brahmaṇaḥ-of the Vedas; patim-the master; indram-the King of heaven; indriya-kāmaḥ tu-but one who desires strong sense organs; prajā-kāmaḥ-one who desires many offspring; prajāpatīn-the Prajāpatis; devīm-the goddess; māyām-unto the mistress of the material world; tu-but; śrī-kāmaḥ-one who desires beauty; tejaḥ-power; kāmaḥ-one who so desires; vibhāvasum-the fire-god; vasu-kāmaḥ-one who wants wealth; vasūn-the Vasu demigods; rudrān-the Rudra expansions of Lord Śiva; vīrya-kāmaḥ-one who wants to be very strongly built; atha-therefore; vīryavān-the most powerful; anna-adya-grains; kāmaḥ-one who so desires; tu-but; aditim-Aditi, mother of the demigods; svarga-heaven; kāmaḥ-so desiring; aditeḥ sutān-the sons of Aditi; viśvān-Viśvadeva; devān-demigods; rājya-kāmaḥ-those who hanker for kingdoms; sādhyān-the Sādhya demigods; saṁsādhakaḥ-what fulfills the wishes; viśām-of the mercantile community; āyuḥ-kāmaḥ-desirous of long life; aśvinau-the two demigods known as the Aśvinī brothers; devau-the two demigods; puṣṭi-kāmaḥ-one who desires a strongly built body; ilām-the earth; yajet-must worship; pratiṣṭhā-kāmaḥ-one who desires good fame, or stability in a post; puruṣaḥ-such men; rodasī-the horizon; loka-mātarau-and the earth; rūpa-beauty; abhikāmaḥ-positively aspiring for; gandharvān-the residents of the Gandharva planet, who are very beautiful and are expert in singing; strī-kāmaḥ-one who desires a good wife; apsaraḥ urvaśīm-the society girls of the heavenly kingdom; ādhipatya-kāmaḥ-one who desires to dominate others; sarveṣām-everyone; yajeta-must worship; parameṣṭhinam-Brahmā, the head of the universe; yajñam-the Personality of Godhead; yajet-must worship; yaśaḥ-kāmaḥ-one who desires to be famous; kośa-kāmaḥ-one who desires a good bank balance; pracetasam-the treasurer of heaven, known as Varuṇa; vidyā-kāmaḥ tu-but one who desires education; giriśam-the lord of the Himalayas, Lord Śiva; dāmpatya-arthaḥ-and for conjugal love; umām satīm-the chaste wife of Lord Śiva, known as Umā.

One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahmā or Bṛhaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. One who desires good fortune should worship Durgādevī, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Śiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Viśvadeva, and one who wants to be popular with the general mass of population should worship the Sādhya demigod. One who desires a long span of life should worship the demigods known as the Aśvinī-kumāras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsarās and the Urvaśī society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahmā, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuṇa. If one desires to be a greatly learned man he should worship Lord Śiva, and if one desires a good marital relation he should worship the chaste goddess Umā, the wife of Lord Śiva.

There are different modes of worship for different persons desiring success in particular subjects. The conditioned soul living within the purview of the material world cannot be an expert in every type of materially enjoyable asset, but one can have considerable influence over a particular matter by worshiping a particular demigod, as mentioned above. Rāvaṇa was made a very powerful man by worshiping Lord Śiva, and he used to offer severed heads to please Lord Śiva. He became so powerful by the grace of Lord Śiva that all the demigods were afraid of him, until he at last challenged the Personality of Godhead Śrī Rāmacandra and thus ruined himself. In other words, all such persons who aspire after gaining some or all of the material objects of enjoyment, or the gross materialistic persons, are on the whole less intelligent, as confirmed in the Bhagavad-gītā (7.20). It is said there that those who are bereft of all good sense, or those whose intelligence is withdrawn by the deluding energy of māyā, aspire to achieve all sorts of material enjoyment in life by pleasing the various demigods, or by advancing in material civilization under the heading of scientific progress. The real problem of life in the material world is to solve the question of birth, death, old age and disease. No one wants to change his birthright, no one wants to meet death, no one wants to be old or invalid, and no one wants diseases. But these problems are solved neither by the grace of any demigod nor by the so-called advancement of material science. In the Bhagavad-gītā, as well as in the Śrīmad-Bhāgavatam, such less intelligent persons have been described as devoid of all good sense. Śukadeva Gosvāmī said that out of the 8,400,000 species of living entities, the human form of life is rare and valuable, and out of those rare human beings those who are conscious of the material problems are rarer still, and the still more rare persons are those who are conscious of the value of the Śrīmad-Bhāgavatam, which contains the messages of the Lord and His pure devotees. Death is inevitable for everyone, intelligent or foolish. But Parīkṣit Mahārāja has been addressed by the Gosvāmī as the manīṣī, or the man of highly developed mind, because at the time of death he left all material enjoyment and completely surrendered unto the lotus feet of the Lord by hearing His messages from the right person, Śukadeva Gosvāmī. But aspirations for material enjoyment by endeavoring persons are condemned. Such aspirations are something like the intoxication of the degraded human society. Intelligent persons should try to avoid these aspirations and seek instead the permanent life by returning home, back to Godhead.

TEXT 8

dharmārtha uttama-ślokaṁ

tantuḥ tanvan pitṝn yajet

rakṣā-kāmaḥ puṇya-janān

ojas-kāmo marud-gaṇān

SYNONYMS

dharma-arthaḥ-for spiritual advancement; uttama-ślokam-the Supreme Lord or persons attached to the Supreme Lord; tantuḥ-for offspring; tanvan-and for their protection; pitṝn-the residents of Pitṛloka; yajet-must worship; rakṣā-kāmaḥ-one who desires protection; puṇya-janān-pious persons; ojaḥ-kāmaḥ-one who desires strength should worship; marut-gaṇān-the demigods.

One should worship Lord Viṣṇu or His devotee for spiritual advancement in knowledge, and for protection of heredity and advancement of a dynasty one should worship the various demigods.

The path of religion entails making progress on the path of spiritual advancement, ultimately reviving the eternal relation with Lord Viṣṇu in His impersonal effulgence, His localized Paramātmā feature, and ultimately His personal feature by spiritual advancement in knowledge. And one who wants to establish a good dynasty and be happy in the progress of temporary bodily relations should take shelter of the Pitās and the demigods in other pious planets. Such different classes of worshipers of different demigods may ultimately reach the respective planets of those demigods within the universe, but he who reaches the spiritual planets in the brahmajyoti achieves the highest perfection.

TEXT 9

rājya-kāmo manūn devān

nirṛtiṁ tv abhicaran yajet

kāma-kāmo yajet somam

akāmaḥ puruṣaṁ param

SYNONYMS

rājya-kāmaḥ-anyone desiring an empire or kingdom; manūn-the Manus, semi-incarnations of God; devān-demigods; nirṛtim-demons; tu-but; abhicaran-desiring victory over the enemy; yajet-should worship; kāma-kāmaḥ-one who desires sense gratification; yajet-should worship; somam-the demigod named Candra; akāmaḥ-one who has no material desires to be fulfilled; puruṣam-the Supreme Personality of Godhead; param-the Supreme.

One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead.

For a liberated person, all the enjoyments listed above are considered to be absolutely useless. Only those who are conditioned by the material modes of external energy are captivated by different types of material enjoyment. In other words, the transcendentalist has no material desires to be fulfilled, whereas the materialist has all types of desires to be fulfilled. The Lord has proclaimed that the materialists, who desire material enjoyment and thus seek the favor of different demigods, as above mentioned, are not in control of their senses and so give themselves to nonsense. One should therefore not desire any sort of material enjoyment, being sensible enough to worship the Supreme Personality of Godhead. The leaders of nonsensical persons are still more nonsensical because they preach openly and foolishly that one can worship any form of demigod and get the same result. This sort of preaching is not only against the teachings of the Bhagavad-gītā, or those of the Śrīmad-Bhāgavatam, but is also foolish, just as it is foolish to claim that with the purchase of any travel ticket one may reach the same destination. No one can reach Bombay from Delhi by purchasing a ticket for Baroda. It is clearly defined herein that persons impregnated with different desires have different modes of worship, but one who has no desire for material enjoyment should worship the Supreme Lord, Śrī Kṛṣṇa, the Personality of Godhead. And this worshiping process is called devotional service. Pure devotional service means service to the Lord without any tinge of material desires, including desire for fruitive activity and empiric speculation. For fulfillment of material desires one may worship the Supreme Lord, but the result of such worship is different, as will be explained in the next verse. Generally the Lord does not fulfill anyone's material desires for sense enjoyment, but He awards such benedictions to worshipers of the Lord, for they ultimately come to the point of not desiring material enjoyment. The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as param, or beyond anything material. Śrīpāda Śaṅkarācārya has also stated, nārāyaṇaḥ paro 'vyaktāt: the Supreme Lord is beyond the material encirclement.

TEXT 10

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

SYNONYMS

akāmaḥ-one who has transcended all material desires; sarva-kāmaḥ-one who has the sum total of material desires; vā-either; mokṣa-kāmaḥ-one who desires liberation; udāra-dhīḥ-with broader intelligence; tīvreṇa-with great force; bhakti-yogena-by devotional service to the Lord; yajeta-should worship; puruṣam-the Lord; param-the supreme whole.

A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.

The Supreme Personality of Godhead Lord Śrī Kṛṣṇa is described in the Bhagavad-gītā as puruṣottama, or the Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the brahmajyoti, the bodily rays of the Lord. The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga, as recommended here in the Śrīmad-Bhāgavatam. Bhakti-yoga is especially stressed here as the means of all perfection. In the previous chapters it has been stated that bhakti-yoga is the ultimate goal of both karma-yoga and jñāna-yoga, and in the same way in this chapter it is emphatically declared that bhakti-yoga is the ultimate goal of the different varieties of worship of the different demigods. Bhakti-yoga, thus being the supreme means of self-realization, is recommended here. Everyone must therefore seriously take up the methods of bhakti-yoga, even though one aspires for material enjoyment or liberation from material bondage.

Akāmaḥ is one who has no material desire. A living being, naturally being the part and parcel of the supreme whole puruṣaṁ pūrṇam, has as his natural function to serve the Supreme Being, just as the parts and parcels of the body, or the limbs of the body, are naturally meant to serve the complete body. Desireless means, therefore, not to be inert like the stone, but to be conscious of one's actual position and thus desire satisfaction only from the Supreme Lord. Śrīla Jīva Gosvāmī has explained this desirelessness as bhajanīya-parama-puruṣa-sukha-mātra-sva-sukhatvam in his Sandarbha. This means that one should feel happy only by experiencing the happiness of the Supreme Lord. This intuition of the living being is sometimes manifested even during the conditioned stage of a living being in the material world, and such intuition is expressed in the manner of altruism, philanthropy, socialism, communism, etc., by the undeveloped minds of less intelligent persons. In the mundane field such an outlook of doing good to others in the form of society, community, family, country or humanity is a partial manifestation of the same original feeling in which a pure living entity feels happiness by the happiness of the Supreme Lord. Such superb feelings were exhibited by the damsels of Vrajabhūmi for the happiness of the Lord. The gopīs loved the Lord without any return, and this is the perfect exhibition of the akāmaḥ spirit. Kāma spirit, or the desire for one's own satisfaction, is fully exhibited in the material world, whereas the spirit of akāmaḥ is fully exhibited in the spiritual world.

Thoughts of becoming one with the Lord, or being merged in the brahmajyoti, can also be exhibitions of kāma spirit if they are desires for one's own satisfaction to be free from the material miseries. A pure devotee does not want liberation so that he may be relieved from the miseries of life. Even without so-called liberation, a pure devotee is aspirant for the satisfaction of the Lord. Influenced by the kāma spirit, Arjuna declined to fight in the Kurukṣetra battlefield because he wanted to save his relatives for his own satisfaction. But being a pure devotee, he agreed to fight on the instruction of the Lord because he came to his senses and realized that satisfaction of the Lord at the cost of his own satisfaction was his prime duty. Thus he became akāma. That is the perfect stage of a perfect living being.

Udāra-dhīḥ means one who has a broader outlook. people with desires for material enjoyment worship small demigods, and such intelligence is condemned in the Bhagavad-gītā (7.20) as hṛta jñāna, the intelligence of one who has lost his senses. One cannot obtain any result from demigods without getting sanction from the Supreme Lord. Therefore a person with a broader outlook can see that the ultimate authority is the Lord, even for material benefits. Under the circumstances, one with a broader outlook, even with the desire for material enjoyment or for liberation, should take to the worship of the Lord directly. And everyone, whether an akāma or sakāma or mokṣa-kāma, should worship the Lord with great expedience. This implies that bhakti-yoga may be perfectly administered without any mixture of karma and jñāna. As the unmixed sun ray is very forceful and is therefore called tīvra, similarly unmixed bhakti-yoga of hearing, chanting, etc., may be performed by one and all regardless of inner motive.

TEXT 11

etāvān eva yajatām

iha niḥśreyasodayaḥ

bhagavaty acalo bhāvo

yad bhāgavata-saṅgataḥ

SYNONYMS

etāvān-all these different kinds of worshipers; eva-certainly; yajatām-while worshiping; iha-in this life; niḥśreyasa-the highest benediction; udayaḥ-development; bhagavati-unto the Supreme Personality of Godhead; acalaḥ-unflinching; bhāvaḥ-spontaneous attraction; yat-which; bhāgavata-the pure devotee of the Lord; saṅgataḥ-association.

All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.

All living entities in different statuses of life within the material creation, beginning from the first demigod, Brahmā, down to the small ant, are conditioned under the law of material nature, or the external energy of the Supreme Lord. The living entity in his pure state is conscious of the fact that he is a part and parcel of the Lord, but when he is thrown into the material world on account of his desire to lord it over material energy, he becomes conditioned by the three modes of material nature and thus struggles for existence for the highest benefit. This struggle for existence is something like following the will-o'-the-wisp under the spell of material enjoyment. All plans for material enjoyment, either by worship of different demigods as described in the previous verses of this chapter or by modernized advancement of scientific knowledge without the help of God or demigod, are illusory only, for despite all such plans for happiness, the conditioned living being within the compass of material creation can never solve the problems of life, namely birth, death, old age and disease. The history of the universe is full of such planmakers, and many kings and emperors come and go, leaving a planmaking story only. But the prime problems of life remain unsolved despite all endeavors by such planmakers.

Actually human life is meant for making a solution to the problems of life. One can never solve such problems by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement in knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord in managing different departments in the universal government. The Bhagavad-gītā affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod, Lord Brahmā. The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the moon, but even after much mechanical research they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count. However, the followers of the Vedas have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority in toto, as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature, accepted by the great Indian ācāryas like Śaṅkara, Rāmānuja, Madhva, Viṣṇusvāmī, Nimbārka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gītā, in which the worship of the demigods and their respective residential planets are mentioned. The Bhagavad-gītā (9.25) affirms:

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"The worshipers of demigods reach the respective planets of the demigods, and the worshipers of forefathers reach the planets of the forefathers. The gross materialist remains in the different material planets, but the devotees of the Lord reach the kingdom of God."

We also have information from the Bhagavad-gītā that all the planets within the material world, including Brahmaloka, are but temporarily situated, and after a fixed period they are all annihilated. Therefore the demigods and their followers are all annihilated at the period of devastation, but one who reaches the kingdom of God gets a permanent share in eternal life. That is the verdict of Vedic literature. The worshipers of the demigods have one facility more than the unbelievers due to their being convinced of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge.

Therefore unless the gross materialists or the worshipers of the temporary demigods come in contact with a transcendentalist like the pure devotee of the Lord, their attempts are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods, in pursuit of temporary material enjoyments, are different phases of phantasmagoria. They are nicely explained in the Bhagavad-gītā also, but the Bhagavad-gītā can be understood in the association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators.

TEXT 12

jñānaṁ yad āpratinivṛtta-guṇormi-cakram

ātma-prasāda uta yatra guṇeṣv asaṅgaḥ

kaivalya-sammata-pathas tv atha bhakti-yogaḥ

ko nirvṛto hari-kathāsu ratiṁ na kuryāt

SYNONYMS

jñānam-knowledge; yat-that which; ā-up to the limit of; pratinivṛtta-completely withdrawn; guṇa-ūrmi-the waves of the material modes; cakram-whirlpool; ātma-prasādaḥ-self-satisfaction; uta-moreover; yatra-where there is; guṇeṣu-in the modes of nature; asaṅgaḥ-no attachment; kaivalya-transcendental; sammata-approved; pathaḥ-path; tu-but; atha-therefore; bhakti-yogaḥ-devotional service; kaḥ-who; nirvṛtaḥ-absorbed in; hari-kathāsu-in the transcendental topics of the Lord; ratim-attraction; na-shall not; kuryāt-do.

Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?

According to Bhagavad-gītā (10.9) the characteristics of pure devotees are wonderful. The complete functional activities of a pure devotee are always engaged in the service of the Lord, and thus the pure devotees exchange feelings of ecstasy between themselves and relish transcendental bliss. This transcendental bliss is experienced even in the stage of devotional practice (sādhana-avasthā), if properly undertaken under the guidance of a bona fide spiritual master. And in the mature stage the developed transcendental feeling culminates in realization of the particular relationship with the Lord by which a living entity is originally constituted (up to the relationship of conjugal love with the Lord, which is estimated to be the highest transcendental bliss). Thus bhakti-yoga, being the only means of God realization, is called kaivalya. Śrīla Jīva Gosvāmī quotes the Vedic version (eko nārāyaṇo devaḥ, parāvarāṇāṁ parama āste kaivalya-saṁjñitaḥ) in this connection and establishes that Nārāyaṇa, the Personality of Godhead, is known as kaivalya, and the means which enables one to approach the Lord is called the kaivalya-panthā, or the only means of attainment of Godhead. This kaivalya-panthā begins from śravaṇa, or hearing those topics that relate to the Personality of Godhead, and the natural consequence of hearing such hari-kathā is attainment of transcendental knowledge, which causes detachment from all mundane topics, for which a devotee has no taste at all. For a devotee, all mundane activities, social and political, become unattractive, and in the mature state such a devotee becomes uninterested even in his own body, and what to speak of bodily relatives. In such a state of affairs one is not agitated by the waves of the material modes. There are different modes of material nature, and all mundane functions in which a common man is very much interested or in which he takes part become unattractive for the devotee. This state of affairs is described herein as pratinivṛtta-guṇormi, and it is possible by ātma-prasāda, or complete self-satisfaction without any material connection. The first-class devotee of the Lord attains this stage by devotional service, but despite his loftiness, for the Lord's satisfaction he may play the voluntary part of a preacher of the Lord's glory and dovetail all into devotional service, even mundane interest, just to give the neophytes a chance to transform mundane interest into transcendental bliss. Śrīla Rūpa Gosvāmī has described this action of a pure devotee as nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Even mundane activities dovetailed with service to the Lord are also calculated to be transcendental or approved kaivalya affairs.

TEXT 13

śaunaka uvāca

ity abhivyāhṛtaṁ rājā

niśamya bharatarṣabhaḥ

kim anyat pṛṣṭavān bhūyo

vaiyāsakim ṛṣiṁ kavim

SYNONYMS

śaunakaḥ uvāca-Śaunaka said; iti-thus; abhivyāhṛtam-all that was spoken; rājā-the King; niśamya-by hearing; bharata-ṛṣabhaḥ-Mahārāja Parīkṣit; kim-what; anyat-more; pṛṣṭavān-did he inquire from him; bhūyaḥ-again; vaiyāsakim-unto the son of Vyāsadeva; ṛṣim-one who is well versed; kavim-poetic.

Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?

A pure devotee of the Lord automatically develops all godly qualities, and some of the prominent features of those qualities are as follows: he is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kṛṣṇa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, poetic, expert and silent. Out of these twenty-six prominent features of a devotee, as described by Kṛṣṇadāsa Kavirāja in his Caitanya-caritāmṛta, the qualification of being poetic is especially mentioned herein in relation to Śukadeva Gosvāmī. The presentation of Śrīmad-Bhāgavatam by his recitation is the highest poetic contribution. He was a self-realized learned sage. In other words, he was a poet amongst the sages.

TEXT 14

etac chuśrūṣatāṁ vidvan

sūta no 'rhasi bhāṣitum

kathā hari-kathodarkāḥ

satāṁ syuḥ sadasi dhruvam

SYNONYMS

etat-this; śuśrūṣatām-of those eager to hear; vidvan-O learned; sūta-Sūta Gosvāmī; naḥ-unto us; arhasi-may you do it; bhāṣitum-just to explain it; kathāḥ-topics; hari-kathā-udarkāḥ-result in the topics of the Lord; satām-of the devotees; syuḥ-may be; sadasi-in the assembly of; dhruvam-certainly.

O learned Sūta Gosvāmī! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees.

As we have already quoted above from the Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī, even mundane things, if dovetailed in the service of the Lord Śrī Kṛṣṇa, are accepted as transcendental. For example, the epics or the histories of Rāmāyaṇa and Mahābhārata, which are specifically recommended for the less intelligent classes (women, śūdras and unworthy sons of the higher castes), are also accepted as Vedic literature because they are compiled in connection with the activities of the Lord. Mahābhārata is accepted as the fifth division of the Vedas after its first four divisions, namely Sāma, Yajur, Ṛg and Atharva. The less intelligent do not accept Mahābhārata as part of the Vedas, but great sages and authorities accept it as the fifth division of the Vedas. Bhagavad-gītā is also part of the Mahābhārata, and it is full of the Lord's instruction for the less intelligent class of men. Some less intelligent men say that Bhagavad-gītā is not meant for householders, but such foolish men forget that Bhagavad-gītā was explained to Arjuna, a gṛhastha (family man), and spoken by the Lord in His role as a gṛhastha. So Bhagavad-gītā, although containing the high philosophy of the Vedic wisdom, is for the beginners in the transcendental science, and Śrīmad-Bhāgavatam is for graduates and postgraduates in the transcendental science. Therefore literatures like Mahābhārata, the, purāṇas and similar other literatures which are full of the pastimes of the Lord, are all transcendental literatures, and they should be discussed with full confidence in the society of great devotees.

The difficulty is that such literatures, when discussed by professional men, appear to be mundane literature like histories or epics because there are so many historical facts and figures. It is said here, therefore, that such literatures should be discussed in the assembly of devotees. Unless they are discussed by devotees, such literatures cannot be relished by the higher class of men. So the conclusion is that the Lord is not impersonal in the ultimate issue. He is the Supreme Person, and He has His different activities. He is the leader of all living entities, and He descends at His will and by His personal energy to reclaim the fallen souls. Thus He plays exactly like the social, political or religious leaders. Because such roles ultimately culminate in the discussion of topics of the Lord, all such preliminary topics are also transcendental. That is the way of spiritualizing the civic activities of human society. Men have inclinations for studying history and many other mundane literatures-stories, fiction, dramas, magazines, newspapers, etc.-so let them be dovetailed with the transcendental service of the Lord, and all of them will turn to the topics relished by all devotees. The propaganda that the Lord is impersonal, that He has no activity and that He is a dumb stone without any name and form has encouraged people to become godless, faithless demons, and the more they deviate from the transcendental activities of the Lord, the more they become accustomed to mundane activities that only clear their path to hell instead of return them home, back to Godhead.* Śrīmad-Bhāgavatam begins from the history of the Pāṇḍavas (with necessary politics and social activities), and yet Śrīmad-Bhāgavatam is said to be the Pāramahaṁsa-saṁhitā, or the Vedic literature meant for the topmost transcendentalist, and it describes paraṁ jñānam, the highest transcendental knowledge. pure devotees of the Lord are all paramahaṁsas, and they are like the swans, who know the art of sucking milk out of a mixture of milk and water.

TEXT 15

sa vai bhāgavato rājā

pāṇḍaveyo mahā-rathaḥ

bāla-krīḍanakaiḥ krīḍan

kṛṣṇa-krīḍāṁ ya ādade

SYNONYMS

saḥ-he; vai-certainly; bhāgavataḥ-a great devotee of the Lord; rājā-Mahārāja Parīkṣit; pāṇḍaveyaḥ-grandson of the Pāṇḍavas; mahā-rathaḥ-a great fighter; bāla-while a child; krīḍanakaiḥ-with play dolls; krīḍan-playing; kṛṣṇa-Lord Kṛṣṇa; krīḍām-activities; yaḥ-who; ādade-accepted.

Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.

In the Bhagavad-gītā (6.41) it is stated that even a person who has failed in the proper discharge of yoga practice is given a chance to take birth in the house of devout brāhmaṇas or in the houses of rich men like kṣatriya kings or rich merchants. But Mahārāja Parīkṣit was more than that because he had been a great devotee of the Lord since his previous birth, and as such he took his birth in an imperial family of the Kurus, and especially that of the Pāṇḍavas. So from the very beginning of his childhood he had the chance to know intimately the devotional service of Lord Kṛṣṇa in his own family. The Pāṇḍavas, all being devotees of the Lord, certainly venerated family Deities in the royal palace for worship. Children who appear in such families fortunately generally imitate such worship of the Deities, even in the way of childhood play. By the grace of Lord Śrī Kṛṣṇa, we had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-yātrā and Dola-yātrā ceremonies, and he used to spend money liberally for distributing prasāda to us children and our friends. Our spiritual master, who also took his birth in a Vaiṣṇava family, got all inspirations from his great Vaiṣṇava father, Ṭhākura Bhaktivinoda. That is the way of all lucky Vaiṣṇava families. The celebrated Mīrā Bāī was a staunch devotee of Lord Kṛṣṇa as the great lifter of Govardhana Hill.

The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord. According to Jīva Gosvāmī, Mahārāja Parīkṣit must have heard about the childhood pastimes of Lord Kṛṣṇa at Vṛndāvana, for he used to imitate the pastimes with his young playmates. According to Śrīdhara Svāmī, Mahārāja Parīkṣit used to imitate the worship of the family Deity by elderly members. Śrīla Viśvanātha Cakravartī also confirms the viewpoint of Jīva Gosvāmī. So accepting either of them, Mahārāja Parīkṣit was naturally inclined to Lord Kṛṣṇa from his very childhood. He might have imitated either of the above-mentioned activities, and all of them establish his great devotion from his very childhood, a symptom of a mahā-bhāgavata. Such mahā-bhāgavatas are called nitya-siddhas, or souls liberated from birth. But there are also others, who may not be liberated from birth but who develop a tendency for devotional service by association, and they are called sādhana-siddhas. There is no difference between the two in the ultimate issue, and so the conclusion is that everyone can become a sādhana-siddha, a devotee of the Lord, simply by association with the pure devotees. The concrete example is our great spiritual master Śrī Nārada Muni. In his previous life he was simply a boy of a maidservant, but through association with great devotees he became a devotee of the Lord of his own standard, unique in the history of devotional service.

TEXT 16

vaiyāsakiś ca bhagavān

vāsudeva-parāyaṇaḥ

urugāya-guṇodārāḥ

satāṁ syur hi samāgame

SYNONYMS

vaiyāsakiḥ-the son of Vyāsadeva; ca-also; bhagavān-full in transcendental knowledge; vāsudeva-Lord Kṛṣṇa; parāyaṇaḥ-attached to; urugāya-of the Personality of Godhead Śrī Kṛṣṇa, who is glorified by great philosophers; guṇa-udārāḥ-great qualities; satām-of the devotees; syuḥ-must have been; hi-as a matter of fact; samāgame-by the presence of.

Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.

The word satām is very important in this verse. Satām means the pure devotees, who have no other desire than to serve the Lord. Only in the association of such devotees are the transcendental glories of Lord Kṛṣṇa properly discussed. It is said by the Lord that His topics are all full of spiritual significance, and once one properly hears about Him in the association of the satām, certainly one senses the great potency and so automatically attains to the devotional stage of life. As already described, Mahārāja Parīkṣit was a great devotee of the Lord from his very birth, and so was Śukadeva Gosvāmī. Both of them were on the same level, although it appeared that Mahārāja Parīkṣit was a great king accustomed to royal facilities whereas Śukadeva Gosvāmī was a typical renouncer of the world, so much so that he did not even put a cloth on his body. Superficially, Mahārāja Parīkṣit and Śukadeva Gosvāmī might seem to be opposites, but basically they were both unalloyed pure devotees of the Lord. When such devotees are assembled together, there can be no topics save discussions of the glories of the Lord, or bhakti-yoga. In the Bhagavad-gītā also, when there were talks between the Lord and His devotee Arjuna, there could not be any topic other than bhakti-yoga, however the mundane scholars may speculate on it in their own ways. The use of the word ca after vaiyāsakiḥ suggests, according to Śrīla Jīva Gosvāmī, that both Śukadeva Gosvāmī and Mahārāja Parīkṣit were of the same category, settled long before, although one was playing the part of the master and the other the disciple. Since Lord Kṛṣṇa is the center of the topics, the word vāsudeva-parāyaṇaḥ, or "devotee of Vāsudeva," suggests devotee of Lord Kṛṣṇa, the common aim. Although there were many others who assembled at the place where Mahārāja Parīkṣit was fasting, the natural conclusion is that there was no topic other than the glorification of Lord Kṛṣṇa, because the principal speaker was Śukadeva Gosvāmī and the chief audience was Mahārāja Parīkṣit. So Śrīmad-Bhāgavatam, as it was spoken and heard by two principal devotees of the Lord, is only for the glorification of the Supreme Lord, the Personality of Godhead, Śrī Kṛṣṇa.

TEXT 17

āyur harati vai puṁsām

udyann astaṁ ca yann asau

tasyarte yat-kṣaṇo nīta

uttama-śloka-vārtayā

SYNONYMS

āyuḥ-duration of life; harati-decreases; vai-certainly; puṁsām-of the people; udyan-rising; astam-setting; ca-also; yan-moving; asau-the sun; tasya-of one who glorifies the Lord; ṛte-except; yat-by whom; kṣaṇaḥ-time; nītaḥ-utilized; uttama-śloka-the all-good Personality of Godhead; vārtayā-in the topics of.

Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.

This verse indirectly confirms the greater importance of utilizing the human form of life to realize our lost relationship with the Supreme Lord by acceleration of devotional service. Time and tide wait for no man. So the time indicated by the sunrise and the sunset will be uselessly wasted if such time is not properly utilized for realizing identification of spiritual values. Even a fraction of the duration of life wasted cannot be compensated by any amount of gold. Human life is simply awarded to a living entity (jīva) so that he can realize his spiritual identity and his permanent source of happiness. A living being, especially the human being, is seeking happiness because happiness is the natural situation of the living entity. But he is vainly seeking happiness in the material atmosphere. A living being is constitutionally a spiritual spark of the complete whole, and his happiness can be perfectly perceived in spiritual activities. The Lord is the complete spirit whole, and His name, form, quality, pastimes, entourage and personality are all identical with Him. Once a person comes into contact with any one of the above-mentioned energies of the Lord through the proper channel of devotional service, the door to perfection is immediately opened. In the Bhagavad-gītā (2.40) the Lord has explained such contact in the following words: "Endeavors in devotional service are never baffled. Nor is there failure. A slight beginning of such activities is sufficient even to deliver a person from the great ocean of material fears." As a highly potent drug injected intravenously acts at once on the whole body, the transcendental topics of the Lord injected through the ear of the pure devotee of the Lord can act very efficiently. Aural realization of the transcendental messages implies total realization, just as fructification of one part of a tree implies fructification of all other parts. This realization for a moment in the association of pure devotees like Śukadeva Gosvāmī prepares one's complete life for eternity. And thus the sun fails to rob the pure devotee of his duration of life, inasmuch as he is constantly busy in the devotional service of the Lord, purifying his existence. Death is a symptom of the material infection of the eternal living being; only due to material infection is the eternal living entity subjected to the law of birth, death, old age and disease.

The materialistic way of pious activities like charity is recommended in the smṛti-śāstras as quoted by Śrīla Viśvanātha Cakravartī Ṭhākura. Money given in charity to a suitable person is guaranteed bank balance in the next life. Such charity is recommended to be given to a brāhmaṇa. If the money is given in charity to a non-brāhmaṇa (without brahminical qualification) the money is returned in the next life in the same proportion. If it is given in charity to a half-educated brāhmaṇa, even then the money is returned double. If the money is given in charity to a learned and fully qualified brāhmaṇa, the money is returned a hundred and a thousand times, and if the money is given to a veda-pāraga (one who has factually realized the path of the Vedas), it is returned by unlimited multiplication. The ultimate end of Vedic knowledge is realization of the Personality of Godhead, Lord Kṛṣṇa, as stated in the Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). There is a guarantee of money's being returned if given in charity, regardless of the proportion. Similarly, a moment passed in the association of a pure devotee by hearing and chanting the transcendental messages of the Lord is a perfect guarantee for eternal life, for returning home, back to Godhead. Mad-dhāma gatvā punar janma na vidyate. In other words, a devotee of the Lord is guaranteed eternal life. A devotee's old age or disease in the present life is but an impetus to such guaranteed eternal life.

TEXT 18

taravaḥ kiṁ na jīvanti

bhastrāḥ kiṁ na śvasanty uta

na khādanti na mehanti

kiṁ grāme paśavo 'pare

SYNONYMS

taravaḥ-the trees; kim-whether; na-do not; jīvanti-live; bhastrāḥ-bellows; kim-whether; na-do not; śvasanti-breathe; uta-also; na-do not; khādanti-eat; na-do not; mehanti-discharge semen; kim-whether; grāme-in the locality; paśavaḥ-beastly living being; apare-others.

Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?

The materialistic man of the modern age will argue that life, or part of it, is never meant for discussion of theosophical or theological arguments. Life is meant for the maximum duration of existence for eating, drinking, sexual intercourse, making merry and enjoying life. The modern man wants to live forever by the advancement of material science, and there are many foolish theories for prolonging life to the maximum duration. But the Śrīmad-Bhāgavatam affirms that life is not meant for so-called economic development or advancement of materialistic science for the hedonistic philosophy of eating, mating, drinking and merrymaking. Life is solely meant for tapasya, for purifying existence so that one may enter into eternal life just after the end of the human form of life.

The materialists want to prolong life as much as possible because they have no information of the next life. They want to get the maximum comforts in this present life because they think conclusively that there is no life after death. This ignorance about the eternity of the living being and the change of covering in the material world has played havoc in the structure of modern human society. Consequently there are many problems, multiplied by various plans of modernized man. The plans for solving the problems of society have only aggravated the troubles. Even if it is possible to prolong life more than one hundred years, advancement of human civilization does not necessarily follow. The Bhāgavatam says that certain trees live for hundreds and thousands of years. At Vṛndāvana there is a tamarind tree (the place is known as Imlitala) which is said to have existed since the time of Lord Kṛṣṇa. In the Calcutta Botanical Garden there is a banyan tree said to be older than five hundred years, and there are many such trees all over the world. Svāmī Śaṅkarācārya lived only thirty-two years, and Lord Caitanya lived forty-eight years. Does it mean that the prolonged lives of the abovementioned trees are more important than Śaṅkara or Caitanya? Prolonged life without spiritual value is not very important. One may doubt that trees have life because they do not breathe. But modern scientists like Bose have already proved that there is life in plants, so breathing is no sign of actual life. The Bhāgavatam says that the bellows of the blacksmith breathes very soundly, but that does not mean that the bellows has life. The materialist will argue that life in the tree and life in the man cannot be compared because the tree cannot enjoy life by eating palatable dishes or by enjoying sexual intercourse. In reply to this, the Bhāgavatam asks whether other animals like the dogs and hogs, living in the same village with human beings, do not eat and enjoy sexual life. The specific utterance of Śrīmad-Bhāgavatam in regard to "other animals" means that persons who are simply engaged in planning a better type of animal life consisting of eating, breathing and mating are also animals in the shape of human beings. A society of such polished animals cannot benefit suffering humanity, for an animal can easily harm another animal but rarely do good.

TEXT 19

śva-viḍ-varāhoṣṭra-kharaiḥ

saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto

jātu nāma gadāgrajaḥ

SYNONYMS

śva-a dog; viṭ-varāha-the village hog who eats stool; uṣṭra-the camel; kharaiḥ-and by the asses; saṁstutaḥ-perfectly praised; puruṣaḥ-a person; paśuḥ-animal; na-never; yat-of him; karṇa-ear; patha-path; upetaḥ-reached; jātu-at any time; nāma-the holy name; gadāgrajaḥ-Lord Kṛṣṇa, the deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.

The general mass of people, unless they are trained systematically for a higher standard of life in spiritual values, are no better than animals, and in this verse they have particularly been put on the level of dogs, hogs, camels and asses. Modern university education practically prepares one to acquire a doggish mentality with which to accept the service of a greater master. After finishing a so-called education, the so-called educated persons move like dogs from door to door with applications for some service, and mostly they are driven away, informed of no vacancy. As dogs are negligible animals and serve the master faithfully for bits of bread, a man serves a master faithfully without sufficient rewards.

Persons who have no discrimination in the matter of foodstuff and who eat all sorts of rubbish are compared to hogs. Hogs are very much attached to eating stools. So stool is a kind of foodstuff for a particular type of animal. And even stones are eatables for a particular type of animal or bird. But the human being is not meant for eating everything and anything; he is meant to eat grains, vegetables, fruits, milk, sugar, etc. Animal food is not meant for the human being. For chewing solid food, the human being has a particular type of teeth meant for cutting fruits and vegetables. The human being is endowed with two canine teeth as a concession for persons who will eat animal food at any cost. It is known to everyone that one man's food is another man's poison. Human beings are expected to accept the remnants of food offered to Lord Śrī Kṛṣṇa, and the Lord accepts foodstuff from the categories of leaves, flowers, fruits, etc. (Bg. 9.26). As prescribed by Vedic scriptures, no animal food is offered to the Lord. Therefore, a human being is meant to eat a particular type of food. He should not imitate the animals to derive so-called vitamin values. Therefore, a person who has no discrimination in regard to eating is compared to a hog.

The camel is a kind of animal that takes pleasure in eating thorns. A person who wants to enjoy family life or the worldly life of so-called enjoyment is compared to the camel. Materialistic life is full of thorns, and so one should live only by the prescribed method of Vedic regulations just to make the best use of a bad bargain. Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing thorny twigs. The thorns the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny results of their actions mixed with their own blood. Therefore the Bhāgavatam has situated these diseased fellows along with the camels.

The ass is an animal who is celebrated as the greatest fool, even amongst the animals. The ass works very hard and carries burdens of the maximum weight without making profit for itself. Footnote. The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, to the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving ṭhelā and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass. The laborers in great factories and workshops are also engaged in such burdensome work, and after working hard during the day, the poor laborer has to be again kicked by the fair sex, not only for sex enjoyment but also for so many household affairs.

So Śrīmad-Bhāgavatam's categorization of the common man without any spiritual enlightenment into the society of dogs, hogs, camels and asses is not at all an exaggeration. The leaders of such ignorant masses of people may feel very proud of being adored by such a number of dogs and hogs, but that is not very flattering. The Bhāgavatam openly declares that although a person may be a great leader of such dogs and hogs disguised as men, if he has no taste for being enlightened in the science of Kṛṣṇa, such a leader is also an animal and nothing more. He may be designated as a powerful, strong animal, or a big animal, but in the estimation of Śrīmad-Bhāgavatam he is never given a place in the category of man, on account of his atheistic temperament. Or, in other words, such godless leaders of dogs and hoglike men are bigger animals with the qualities of animals in greater proportion.

TEXT 20

bile batorukrama-vikramān ye

na śṛṇvataḥ karṇa-puṭe narasya

jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ

SYNONYMS

bile-snake holes; bata-like; urukrama-the Lord, who acts marvelously; vikramān-prowess; ye-all these; na-never; śṛṇvataḥ-heard; karṇa-puṭe-the earholes; narasya-of the man; jihvā-tongue; asatī-useless; dārdurikā-of the frogs; iva-exactly like that; sūta-O Sūta Gosvāmī; na-never; ca-also; upagāyati-chants loudly; urugāya-worth singing; gāthāḥ-songs.

One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.

Devotional service to the Lord is rendered by all limbs or parts of the body. It is the transcendental dynamic force of the spirit soul; therefore a devotee is engaged one hundred percent in the service of the Lord. One can engage in devotional service when the senses of the body are purified in relation with the Lord, and one can render service to the Lord with the help of all the senses. As such, the senses and the action of the senses are to be considered impure or materialistic as long as they are employed only in sense gratification. The purified senses are engaged not in sense gratification but in the service of the Lord in toto. The Lord is the Supreme with all senses, and the servitor, who is part and parcel of the Lord, also has the same senses. Service to the Lord is the completely purified use of the senses, as described in the Bhagavad-gītā. The Lord imparted instructions with full senses, and Arjuna received them with full senses, and thus there was a perfect exchange of sensible and logical understanding between the master and the disciple. Spiritual understanding is nothing like an electrical charge from the master to the disciple, as foolishly claimed by some propaganda-mongers. Everything is full of sense and logic, and the exchange of views between the master and disciple is possible only when the reception is submissive and real. In the Caitanya-caritāmṛta it is said that one should receive the teaching of Lord Caitanya with intellect and full senses so that one can logically understand the great mission.

In the impure state of a living being, the various senses are fully engaged in mundane affairs. If the ear is not engaged in the service of the Lord by hearing about Him from Bhagavad-gītā or Śrīmad-Bhāgavatam, certainly the holes of the ear will be filled with some rubbish. Therefore the messages of Bhagavad-gītā and Śrīmad-Bhāgavatam should be preached all over the world very loudly. That is the duty of a pure devotee who has actually heard about them from the perfect sources. Many want to speak something to others, but because they are not trained to speak on the subject matter of Vedic wisdom they are all speaking nonsense, and people are receiving them with no sense. There are hundreds and thousands of sources for distributing mundane news of the world, and people of the world are also receiving it. Similarly, the people of the world should be taught to hear the transcendental topics of the Lord, and the devotee of the Lord must speak loudly so that they can hear. The frogs loudly croak, with the result that they invite the snakes to eat them. The human tongue is especially given for chanting the Vedic hymns and not for croaking like frogs. The word asatī used in this verse is also significant. Asatī means a woman who has become a prostitute. A prostitute has no reputation for good womanly qualities. Similarly, the tongue, which is given to the human being for chanting the Vedic hymns, will be considered a prostitute when engaged in chanting some mundane nonsense.

TEXT 21

bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaṅkaṇau vā

SYNONYMS

bhāraḥ-a great burden; param-heavy; paṭṭa-silk; kirīṭa-turban; juṣṭam-dressed with; api-even; uttama-upper; aṅgam-parts of the body; na-never; namet-bow down; mukundam-Lord Kṛṣṇa, the deliverer; śāvau-dead bodies; karau-hands; no-do not; kurute-do; saparyām-worshiping; hareḥ-of the Personality of Godhead; lasat-glittering; kāñcana-made of gold; kaṅkaṇau-bangles; vā-even though.

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.

As stated hereinbefore, there are three kinds of devotees of the Lord. The first-class devotee does not at all see anyone who is not in the service of the Lord, but the second-class devotee makes distinctions between devotees and nondevotees. The second-class devotees are therefore meant for preaching work, and as referred to in the above verse, they must loudly preach the glories of the Lord. The second-class devotee accepts disciples from the section of third-class devotees or nondevotees. Sometimes the first-class devotee also comes down to the category of the second-class devotee for preaching work. But the common man, who is expected to become at least a third-class devotee, is advised herein to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown. The Lord is the Lord of everyone, including the great kings and emperors, and men who are rich in the estimation of mundane people must therefore make it a point to visit the temple of Lord Śrī Kṛṣṇa and regularly bow down before the Deity. The Lord in the temple in the worshipable form is never to be considered to be made of stone or wood, for the Lord in His arcā incarnation as the Deity in the temple shows immense favor to the fallen souls by His auspicious presence. By the hearing process, as mentioned hereinbefore, this realization of the presence of the Lord in the temple is made possible. As such, the first process in the routine work of devotional service-hearing-is the essential point. Hearing by all classes of devotees from the authentic sources like Bhagavad-gītā and Śrīmad-Bhāgavatam is essential. The common man who is puffed up with his material position and does not bow down before the Deity of the Lord in the temple, or who defies temple worship without any knowledge of the science, must know that his so-called turban or crown will only succeed in further drowning him in the water of the ocean of material existence. A drowning man with a heavy weight on his head is sure to go down more swiftly than those who have no heavy weight. A foolish, puffed-up man defies the science of God and says that God has no meaning for him, but when he is in the grip of God's law and is caught by some disease like cerebral thrombosis, that godless man sinks into the ocean of nescience by the weight of his material acquisition. Advancement of material science without God consciousness is a heavy load on the head of human society, and so one must take heed of this great warning.

The common man, if he has no time to worship the Lord, may at least engage his hands for a few seconds in washing or sweeping the Lord's temple. Mahārāja Pratāparudra, the greatly powerful king of Orissa, was always very busy with heavy state responsibilities, yet he made it a point to sweep the temple of Lord Jagannātha at Purī once a year during the festival of the Lord. The idea is that however important a man one may be he must accept the supremacy of the Supreme Lord. This God consciousness will help a man even in his material prosperity. Mahārāja Pratāparudra's subordination before Lord Jagannātha made him a powerful king, so much so that even the great Pathan in his time could not enter into Orissa on account of the powerful Mahārāja Pratāparudra. And at last Mahārāja Pratāparudra was graced by Lord Śrī Caitanya on the very grounds of his acceptance of subordination to the Lord of the universe. So even though a rich man's wife has glittering bangles made of gold on her hands, she must engage herself in rendering service to the Lord.

TEXT 22

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau

SYNONYMS

barhāyite-like plumes of a peacock; te-those; nayane-eyes; narāṇām-of men; liṅgāni-forms; viṣṇoḥ-of the Personality of Godhead; na-does not; nirīkṣataḥ-look upon; ye-all such; pādau-legs; nṛṇām-of men; tau-those; druma-janma-being born of the tree; bhājau-like that; kṣetrāṇi-holy places; na-never; anuvrajataḥ-goes after; hareḥ-of the Lord; yau-which.

The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.

Especially for the householder devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa and Dāmodara, as recommended in the Vaiṣṇava-tantras or Purāṇas, and one's family should worship strictly following the directions and regulations of arcana-vidhi. Any member of the family who is above twelve years of age should be initiated by a bona fide spiritual master, and all the members of the household should be engaged in the daily service of the Lord, beginning from morning (4 a.m.) till night (10 p.m.) by performing maṅgala-ārātrika, nirañjana, arcana, pūjā, kīrtana, śṛṅgāra, bhoga-vaikāli, sandhyā-ārātrika, pāṭha, bhoga (at night), śayana-ārātrika, etc. Engagement in such worship of the Deity, under the direction of a bona fide spiritual master, will greatly help the householders to purify their very existence and make rapid progress in spiritual knowledge. Simple theoretical book knowledge is not sufficient for a neophyte devotee. Book knowledge is theoretical, whereas the arcana process is practical. Spiritual knowledge must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection. The training of devotional service for a neophyte devotee completely depends on the expert spiritual master who knows how to lead his disciple to make gradual progress towards the path back home, back to Godhead. One should not become a pseudo spiritual master as a matter of business to meet one's family expenditures; one must be an expert spiritual master to deliver the disciple from the clutches of impending death. Śrīla Viśvanātha Cakravartī Ṭhākura has defined the bona fide qualities of a spiritual master, and one of the verses in that description reads:

śrī-vigrahārādhana-nitya-nānā-
śṛṅgāra-tan-mandira-mārjanādau
yuktasya bhaktāṁś ca niyuñjato 'pi
vande guroḥ śrī-caraṇāravindam **

Śrī-vigraha is the arcā, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by śṛṅgāra, by proper decoration and dressing, as also by mandira-mārjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.

Only attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical kīrtana and spiritual instructions from scriptures, can save the common man from the hellish cinema attractions and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy places of pilgrimage by following in the footsteps of great devotees (anuvraja). One should not visit all these sanctified pilgrimage places and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science. This is called anuvraja. Anu means to follow. It is therefore best to follow the instruction of the bona fide spiritual master, even in visiting temples and the holy places of pilgrimage. One who does not move in that way is as good as a standing tree condemned by the Lord not to move. The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great ācāryas and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters.

TEXT 23

jīvañ chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo 'bhilabheta yas tu

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham

SYNONYMS

jīvan-while living; śavaḥ-a dead body; bhāgavata-aṅghri-reṇum-the dust of the feet of a pure devotee; na-never; jātu-at any time; martyaḥ-mortal; abhilabheta-particularly received; yaḥ-a person; tu-but; śrī-with opulence; viṣṇu-padyāḥ-of the lotus feet of Viṣṇu; manu-jaḥ-a descendant of Manu (a man); tulasyāḥ-leaves of the tulasi tree; śvasan-while breathing; śavaḥ-still a dead body; yaḥ-who; tu-but; na veda-never experienced; gandham-the aroma.

The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to our present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others. Similarly, the ghostlike nondevotees who have no respect for the pure devotees, nor for the Viṣṇu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offering by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of pure devotion is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service to the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement "reception of the dust of the lotus feet of a pure devotee who has also served another pure devotee." That is the way of pure disciplic succession, or devotional paramparā.

Mahārāja Rahūgaṇa inquired from the great saint Jaḍa Bharata as to how he had attained such a liberated stage of a paramahaṁsa, and in answer the great saint replied as follows (SB 5.12.12):

rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo-'bhiṣekam

"O King Rahūgaṇa, the perfectional stage of devotional service, or the paramahaṁsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya [austerity], the Vedic worshiping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire."

In other words, Lord Śrī Kṛṣṇa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kṛṣṇa to another devotee; Kṛṣṇa is never obtainable directly. Lord Caitanya therefore designated Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80], or "the most obedient servant of the servants of the Lord, who maintains the gopī damsels at Vṛndāvana." A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord's servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasī leaves stuck to His lotus feet. In the Brahma-saṁhitā it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Vṛndāvana all the pure devotees pray for the mercy of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa. Śrīmatī Rādhārāṇī is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rādhārāṇī is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Kṛṣṇa, the Lord at once accepts the devotee's admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one's doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.

TEXT 24

tad aśma-sāraṁ hṛdayaṁ batedaṁ

yad gṛhyamāṇair hari-nāma-dheyaiḥ

na vikriyetātha yadā vikāro

netre jalaṁ gātra-ruheṣu harṣaḥ

SYNONYMS

tat-that; aśma-sāram-is steel-framed; hṛdayam-heart; bata idam-certainly that; yat-which; gṛhyamāṇaiḥ-in spite of chanting; hari-nāma-the holy name of the Lord; dheyaiḥ-by concentration of the mind; na-does not; vikriyeta-change; atha-thus; yadā-when; vikāraḥ-reaction; netre-in the eyes; jalam-tears; gātra-ruheṣu-at the pores; harṣaḥ-eruptions of ecstasy.

Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

We should note with profit that in the first three chapters of the Second Canto a gradual process of development of devotional service is being presented. In the First Chapter the first step in devotional service for God consciousness by the process of hearing and chanting has been stressed, and a gross conception of the Personality of Godhead in His universal form for the beginners is recommended. By such a gross conception of God through the material manifestations of His energy, one is enabled to spiritualize the mind and the senses and gradually concentrate the mind upon Lord Viṣṇu, the Supreme, who is present as the Supersoul in every heart and everywhere, in every atom of the material universe. The system of pañca-upāsanā, recommending five mental attitudes for the common man, is also enacted for this purpose, namely gradual development, worship of the superior that may be in the form of fire, electricity, the sun, the mass of living beings, Lord Śiva and, at last, the impersonal Supersoul, the partial representation of Lord Viṣṇu. They are all nicely described in the Second Chapter, but in the Third Chapter further development is prescribed after one has actually reached the stage of Viṣṇu worship, or pure devotional service, and the mature stage of Viṣṇu worship is suggested herein in relation to the change of heart.

The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhāva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.

If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the Sandarbha. In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.

The bhāva stage is manifested by eight transcendental symptoms, namely inertness, perspiration, standing of hairs on end, failing in the voice, trembling, paleness of the body, tears in the eyes and finally trance. The Nectar of Devotion, a summary study of Śrīla Rūpa Gosvāmī's Bhakti-rasāmṛta-sindhu, explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.

Śrīla Viśvanātha Cakravartī Ṭhākura has very critically discussed all these bhāva displays in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Śrīla Rūpa Gosvāmī treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (prākṛta-sahajiyās), but the pseudo symptoms are at once detected when one sees the pseudo devotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.

When Lord Caitanya met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some nondevotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms. So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. Therefore real, steady bhāva is definitely displayed in the matter of cessation of material desires (kṣānti), utilization of every moment in the transcendental loving service of the Lord (avyārtha-kālatvam [Cc. Madhya 23.18-19]), eagerness for glorifying the Lord constantly (nāma-gāne sadā ruci [Cc. Madhya 23.32]), attraction for living in the land of the Lord (prītis tad-vasati sthale Prītis tad vasati sthāle), complete detachment from material happiness (virakti), and pridelessness (māna-śūnyatā). One who has developed all these transcendental qualities is really possessed of the bhāva stage, as distinguished from the stonehearted imitator or mundane devotee.

The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above. The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the ācāryas. As such, even if they make a show of constantly chanting the holy name of the Lord, they cannot relish the transcendental taste of the holy name. Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stonehearted and unfit for any treatment. A complete progressive march on the return path home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee.

TEXT 25

athābhidhehy aṅga mano-'nukūlaṁ

prabhāṣase bhāgavata-pradhānaḥ

yad āha vaiyāsakir ātma-vidyā-

viśārado nṛpatiṁ sādhu pṛṣṭaḥ

SYNONYMS

atha-therefore; abhidhehi-please explain; aṅga-O Sūta Gosvāmī; manaḥ-mind; anukūlam-favorable to our mentality; prabhāṣase-you do speak; bhāgavata-the great devotee; pradhānaḥ-the chief; yat āha-what he spoke; vaiyāsakiḥ-Śukadeva Gosvāmī; ātma-vidyā-transcendental knowledge; viśāradaḥ-expert; nṛpatim-unto the King; sādhu-very good; pṛṣṭaḥ-being asked.

O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.

Knowledge explained by the previous ācārya like Śukadeva Gosvāmī and followed by the next like Sūta Gosvāmī is always powerful transcendental knowledge, and it is therefore penetrating and useful to all submissive students.

Thus end the Bhaktivedanta purports of the Second Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Pure Devotional Service: The Change in Heart."

Chapter Four

The Process of Creation

TEXT 1

sūta uvāca

vaiyāsaker iti vacas

tattva-niścayam ātmanaḥ

upadhārya matiṁ kṛṣṇe

auttareyaḥ satīṁ vyadhāt

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; vaiyāsakeḥ-of Śukadeva Gosvāmī; iti-thus; vacaḥ-speeches; tattva-niścayam-that which verifies the truth; ātmanaḥ-in the self; upadhārya-just having realized; matim-concentration of the mind; kṛṣṇe-unto Lord Kṛṣṇa; auttareyaḥ-the son of Uttarā; satīm-chaste; vyadhāt-applied.

Sūta Gosvāmī said: Mahārāja Parīkṣit, the son of Uttarā, after hearing the speeches of Śukadeva Gosvāmī, which were all about the truth of the self, applied his concentration faithfully upon Lord Kṛṣṇa.

The word satīm is very significant. This means "existing" and "chaste." And both imports are perfectly applicable in the case of Mahārāja Parīkṣit. The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as instructed in the Bhagavad-gītā (15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother he was struck by the brahmāstra atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continuously concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened. We have already discussed these topics.

To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance to be born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of such devotees as the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas and show them special favor, the Lord specifically saved Mahārāja Parīkṣit, who later on, by the arrangement of the Lord, was cursed by the boy of a brāhmaṇa and was able to get the association of such a spiritual master as Śukadeva Gosvāmī. In the Caitanya-caritāmṛta it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in a family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him. Consequently Lord Kṛṣṇa gave the King a further chance for development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course.

TEXT 2

ātma-jāyā-sutāgāra-

paśu-draviṇa-bandhuṣu

rājye cāvikale nityaṁ

virūḍhāṁ mamatāṁ jahau

SYNONYMS

ātma-body; jāyā-wife; suta-son; āgāra-palace; paśu-horses and elephants; draviṇa-treasury house; bandhuṣu-unto friends and relatives; rājye-in the kingdom; ca-also; avikale-without being disturbed; nityam-constant; virūḍhām-deep-rooted; mamatām-affinity; jahau-gave up.

Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, his wife, his children, his palace, his animals like horses and elephants, his treasury house, his friends and relatives, and his undisputed kingdom.

To become liberated means to become free from dehātma-buddhi, the illusory attachment for personal bodily coverings and everything connected with the body, namely wife, children and all other entanglements. One selects a wife for bodily comforts, and the result is children. For wife and children one requires a dwelling place, and as such a residential house is also necessary. Animals like horses, elephants, cows and dogs are all household animals, and a householder has to keep them as household paraphernalia. In modern civilization the horses and elephants have been replaced by cars and conveyances with considerable horsepower. To maintain all the household affairs, one has to increase the bank balance and be careful about the treasury house, and in order to display the opulence of material assets, one has to keep good relations with friends and relatives, as well as become very careful about maintaining the status quo. This is called material civilization of material attachment. Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an undisputed kingdom in which to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connections with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee's care get the opportunity for God realization by the management of a devotee-master.

Attachment for household paraphernalia and for Lord Kṛṣṇa go poorly together. One attachment is the path of darkness, and the other attachment is the path of light. Where there is light, there is no darkness, and where there is darkness, there is no light. But an expert devotee can turn everything to the path of light by an attitude of service to the Lord, and the best example here is the Pāṇḍavas. Mahārāja Yudhiṣṭhira and householders like him can turn everything to light by dovetailing so-called material assets in the service of the Lord, but one who is not trained or is unable to turn everything to the service of the Lord (nirbandhaḥ kṛṣṇa-sambandhe) must give up all material connections before he can be fit to hear and chant the glories of the Lord, or in other words, one who has seriously heard Śrīmad-Bhāgavatam for even one day, like Mahārāja Parīkṣit, from a fit personality like Śukadeva Gosvāmī, may be able to lose all affinity for material things. There is no utility simply in imitating Mahārāja Parīkṣit and hearing Bhāgavatam from professional men, even for seven hundred years. To take Śrīmad-Bhāgavatam as a means of maintaining family expenditure is the grossest type of nāmāparādha offense at the feet of the Lord (sarva-śubha-kriyā-sāmyam api pramādaḥ).

TEXTS 3-4

papraccha cemam evārthaṁ

yan māṁ pṛcchatha sattamāḥ

kṛṣṇānubhāva-śravaṇe

śraddadhāno mahā-manāḥ

saṁsthāṁ vijñāya sannyasya

karma trai-vargikaṁ ca yat

vāsudeve bhagavati

ātma-bhāvaṁ dṛḍhaṁ gataḥ

papraccha-asked; ca-also; imam-this; eva-exactly like; artham-purpose; yat-that; mām-unto me; pṛcchatha-you are asking; sattamāḥ-O great sages; kṛṣṇa-anubhāva-rapt in thought of Kṛṣṇa; śravaṇe-in hearing; śraddadhānaḥ-full of faith; mahā-manāḥ-the great soul; saṁsthām-death; vijñāya-being informed; sannyasya-renouncing; karma-fruitive activities; trai-vargikam-the three principles religion, economic development and sense gratification; ca-also; yat-what it may be; vāsudeve-unto Lord Kṛṣṇa; bhagavati-the Personality of Godhead; ātma-bhāvam-attraction of love; dṛḍham-firmly fixed; gataḥ-achieved.

O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked all these questions, exactly as you are asking me.

The three activities of religion, economic development and sense gratification are generally attractive for conditioned souls struggling for existence in the material world. Such regulated activities prescribed in the Vedas are called the karma-kāṇḍīya conception of life, and householders are generally recommended to follow the rules just to enjoy material prosperity both in this life and in the next. Most people are attracted by such activities. Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic karma-kāṇḍīya section, but by his slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic karma-kāṇḍīya activities. This perfectional stage is attained by a jñānī after many, many births. The jñānīs, or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such jñānīs one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as declared by the Lord Himself in the Bhagavad-gītā (7.19). Mahārāja Parīkṣit is specially qualified with the word mahā-manāḥ, which puts him on an equal level with the mahātmās described in the Bhagavad-gītā. In the later age also there have been many mahātmās of this type, and they also gave up all karma-kāṇḍīya conceptions of life' solely and wholly depending on the Supreme Personality of Godhead Kṛṣṇa. Lord Caitanya, who is Lord Kṛṣṇa Himself, taught us in His Śikṣāṣṭaka (8):

āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ

"Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, but still He is nothing less than the Absolute Lord of my heart."

Śrīla Rūpa Gosvāmī spoke thus:

viracaya mayi daṇḍaṁ dīna-bandho dayāmī vā
gatir iha na bhavattaḥ kācid anyā mamāsti
nipatatu śata-koṭi-nirbharaṁ vā navāmbhaḥ
tad api kila-payodaḥ stūyate cātakena

"O Lord of the poor, do what you like with me, give me either mercy or punishment, but in this world I have none to look to except Your Lordship. The cātaka bird always prays for the cloud, regardless of whether it showers rains or throws a thunderbolt."

Śrīla Mādhavendra Purī, the grand-spiritual master of Lord Caitanya, took leave of all karma-kāṇḍīya obligations in the following words:

sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo
bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām
yatra kvāpi niṣadya yādava-kulottamasya kaṁsa-dviṣaḥ
smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me

"O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offerings for your pleasure. Now I have decided to free myself from all reactions to sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kaṁsa [Lord Kṛṣṇa]. I think that this is sufficient for me. So what is the use of further endeavors?"

Śrīla Mādhavendra Purī said further:

mugdhaṁ māṁ nigadantu nīti-nipuṇā bhrāntaṁ muhur vaidikāḥ
mandaṁ bāndhava-sañcayā jaḍa-dhiyaṁ muktādarāḥ sodarāḥ
unmattaṁ dhanino viveka-caturāḥ kāmam mahā-dāmbhikam
moktuṁ na kṣāmate manāg api mano govinda-pāda-spṛhām

"Let the sharp moralist accuse me of being illusioned; I do not mind. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination to serve the lotus feet of Govinda, though I be unable to do it."

And also Prahlāda Mahārāja said:

dharmārtha-kāma iti yo 'bhihitas trivarga
īkṣā trayī naya-damau vividhā ca vārtā
manye tad etad akhilaṁ nigamasya satyaṁ
svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ

"Religion, economic development and sense gratification are celebrated as three means of attaining the path of salvation. Of these, īkṣā trayī especially, i.e., knowledge of the self, knowledge of fruitive acts and logic and also politics and economics, are different means of livelihood. All these are different subjects of Vedic education, and therefore I consider them temporary engagements. On the other hand, surrendering unto the Supreme Lord Viṣṇu is a factual gain in life, and I consider it the ultimate truth." (SB 7.6.26)

The whole matter is concluded in the Bhagavad-gītā (2.41) as vyavasāyātmikā buddhiḥ, or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ-accepting transcendental loving service to the Lord as the prime duty, free from fruitive reaction.

So Mahārāja Parīkṣit was perfectly right when he firmly accepted the lotus feet of Lord Kṛṣṇa, renouncing all karma-kāṇḍīya conceptions of life.

TEXT 5

rājovāca

samīcīnaṁ vaco brahman

sarva-jñasya tavānagha

tamo viśīryate mahyaṁ

hareḥ kathayataḥ kathām

SYNONYMS

rājā uvāca-the King said; samīcīnam-perfectly right; vacaḥ-speeches; brahman-O learned brāhmaṇa; sarva-jñasya-one who knows all; tava-your; anagha-without any contamination; tamaḥ-the darkness of ignorance; viśīryate-gradually disappearing; mahyam-unto me; hareḥ-of the Lord; kathayataḥ-as you are speaking; kathām-topics.

Mahārāja Parīkṣit said: O learned brāhmaṇa, you know everything because you are without material contamination. Therefore whatever you have spoken to me appears perfectly right. Your speeches are gradually destroying the darkness of my ignorance, for you are narrating the topics of the Lord.

The practical experience of Mahārāja Parīkṣit is disclosed herein, revealing that transcendental topics of the Lord act like injections when received by the sincere devotee from a person who is perfectly uncontaminated by material tinges. In other words, reception of the messages of Śrīmad-Bhāgavatam from professional men, heard by a karma-kāṇḍīya audience, never acts miraculously as stated here. Devotional hearing of the messages of the Lord is not like hearing ordinary topics; therefore the action will be felt by the sincere hearer by experience of the gradual disappearance of ignorance.

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU 6.23]

When a hungry man is given food to eat, he feels satiation of hunger and the pleasure of dining simultaneously. Thus he does not have to ask whether he has actually been fed or not. The crucial test of hearing Śrīmad-Bhāgavatam is that one should get positive enlightenment by such an act.

TEXT 6

bhūya eva vivitsāmi

bhagavān ātma-māyayā

yathedaṁ sṛjate viśvaṁ

durvibhāvyam adhīśvaraiḥ

SYNONYMS

bhūyaḥ-again; eva-also; vivitsāmi-I wish to learn; bhagavān-the Personality of Godhead; ātma-personal; māyayā-by the energies; yathā-as; idam-this phenomenal world; sṛjate-does create; viśvam-universe; durvibhāvyam-inconceivable; adhīśvaraiḥ-by the great demigods.

I beg to know from you how the Personality of Godhead, by His personal energies, creates these phenomenal universes as they are, which are inconceivable even to the great demigods.

In every inquisitive mind the important question of the creation of the phenomenal world arises, and therefore for a personality like Mahārāja Parīkṣit, who was to know all the activities of the Lord from his spiritual master, such an inquiry is not uncommon. For every unknown thing, we have to learn and inquire from a learned personality. The question of creation is also one of such inquiries to be made to the right person. The spiritual master, therefore, must be one who is sama jña, as stated hereinbefore in connection with Śukadeva Gosvāmī. Thus all inquiries on God which are unknown to the disciple may be made from the qualified spiritual master, and here the practical example is set by Mahārāja Parīkṣit. It was, however, already known to Mahārāja Parīkṣit that everything we see is born out of the energy of the Lord, as we have all learned in the very beginning of Śrīmad-Bhāgavatam (janmādy asya yataḥ [SB 1.1.1]). So Mahārāja Parīkṣit wanted to know the process of creation. The origin of creation was known to him; otherwise he would not have inquired how the Personality of Godhead, by His different energies, creates this phenomenal world. The common man also knows that the creation is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically. Foolish people say that the creative energy is independent and acts automatically, as electrical energy works. But the intelligent man knows that even the electrical energy is generated by an expert engineer in the localized powerhouse, and thus the energy is distributed everywhere under the resident engineer's supervision. The Lord's supervision in connection with creation is mentioned even in the Bhagavad-gītā (9.10), and it is clearly said there that material energy is a manifestation of one of many such energies of the Supreme (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]). An inexperienced boy may be struck with wonder by seeing the impersonal actions of electronics or many other wonderful things conducted by electrical energy, but an experienced man knows that behind the action is a living man who creates such energy. Similarly the so-called scholars and philosophers of the world may, by mental speculation, present so many utopian theories about the impersonal creation of the universe, but an intelligent devotee of the Lord, by studying the Bhagavad-gītā, can know that behind the creation is the hand of the Supreme Lord, just as in the generating electrical powerhouse there is the resident engineer. The research scholar finds out the cause and the effect of everything, but research scholars as great as Brahmā, Śiva, Indra and many other demigods are sometimes bewildered by seeing the wonderful creative energy of the Lord, so what to speak of the tiny mundane scholars dealing in petty things. As there are differences in the living conditions of different planets of the universe, and as one planet is superior to others, the brains of the living entities in those respective planets are also of different categorical values. As stated in the Bhagavad-gītā, one can compare the long duration of life of the inhabitants of Brahmā's planet, which is inconceivable to the inhabitants of this planet earth, to the categorical value of the brain of Brahmājī, also inconceivable to any great scientist of this planet. And with such high brain power, even Brahmājī has described in his great saṁhitā (Bs. 5.1) as follows:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes."

Brahmājī admits Lord Kṛṣṇa to be the supreme cause of all causes. But persons with tiny brains within this petty planet earth think of the Lord as one of them. Thus when the Lord says in the Bhagavad-gītā that He (Lord Kṛṣṇa) is all in all, the speculative philosophers and the mundane wranglers deride Him, and the Lord regretfully says:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11) Brahmā and Śiva (and what to speak of other demigods) are bhūtas, or powerful created demigods who manage universal affairs, much like ministers appointed by a king. The ministers may be īśvaras, or controllers, but the Supreme Lord is maheśvara, or the creator of the controllers. Persons with a poor fund of knowledge do not know this, and therefore they have the audacity to deride Him because He comes before us by His causeless mercy occasionally as a human being. The Lord is not like a human being. He is sac-cid-ānanda-vigraha [Bs. 5.1], or the Absolute Personality of Godhead, and there is no difference between His body and His soul. He is both the power and the powerful.

Mahārāja Parīkṣit did not ask his spiritual master, Śukadeva Gosvāmī, to narrate Lord Kṛṣṇa's pastimes in Vṛndāvana; he wanted to hear first about the creation of the Lord. Śukadeva Gosvāmī did not say that the King should hear about the direct transcendental pastimes of the Lord. The time was very short, and naturally Śukadeva Gosvāmī could have gone directly to the Tenth Canto to make a shortcut of the whole thing, as generally done by the professional reciters. But neither the King nor the great speaker of Śrīmad-Bhāgavatam jumped up like the organizers of Bhāgavatam; both of them proceeded systematically, so that both future readers and hearers might take lessons from the example of the procedure of reciting Śrīmad-Bhāgavatam. Those who are in control of the external energy of the Lord, or in other words those who are in the material world, must first of all know how the external energy of the Lord is working under the direction of the Supreme Personality, and afterwards one may try to enter into the activities of His internal energy. The mundaners are mostly worshipers of Durgā-devī, the external energy of Kṛṣṇa, but they do not know that Durgā-devī is but the shadow energy of the Lord. Behind her astonishing display of material workings is the direction of the Lord, as confirmed in the Bhagavad-gītā (9.10). The Brahma-saṁhitā affirms that Durgā-śakti is working by the direction of Govinda, and without His sanction the powerful Durgā-śakti cannot move even a blade of grass. Therefore the neophyte devotee, instead of jumping at once to the platform of transcendental pastimes presented by the internal energy of the Lord, may know how great the Supreme Lord is by inquiring about the process of His creative energy. In the Caitanya-caritāmṛta also, descriptions of the creative energy and the Lord's hand in it are explained, and the author of Caitanya-caritāmṛta has warned the neophyte devotees to be seriously on guard against the pitfall of neglecting knowledge about Kṛṣṇa in regard to how great He is. Only when one knows Lord Kṛṣṇa's greatness can one firmly put one's unflinching faith in Him; otherwise, like the common man, even the great leaders of men will mistake Lord Kṛṣṇa for one of the many demigods, or a historical personality, or a myth only. The transcendental pastimes of the Lord in Vṛndāvana, or even at Dvārakā, are relishable for persons who have already qualified themselves in advanced spiritual techniques, and the common man may be able to attain to such a plane by the gradual process of service and inquiries, as we shall see in the behavior of Mahārāja Parīkṣit.

TEXT 7

yathā gopāyati vibhur

yathā saṁyacchate punaḥ

yāṁ yāṁ śaktim upāśritya

puru-śaktiḥ paraḥ pumān

ātmānaṁ krīḍayan krīḍan

karoti vikaroti ca

SYNONYMS

yathā-as; gopāyati-maintains; vibhuḥ-the great; yathā-as; saṁyacchate-winds up; punaḥ-again; yām yām-as; śaktim-energies; upāśritya-by employing; puru-śaktiḥ-the all-powerful; paraḥ-the Supreme; pumān-Personality of Godhead; ātmānam-plenary expansion; krīḍayan-having engaged them; krīḍan-as also personally being engaged; karoti-does them; vikaroti-and causes to be done; ca-and.

Kindly describe how the Supreme Lord, who is all-powerful, engages His different energies and different expansions in maintaining and again winding up the phenomenal world in the sporting spirit of a player.

In the Kaṭha Upaniṣad (2.2.13) the Supreme Lord is described as the chief eternal being amongst all other eternal individual beings (nityo nityānāṁ cetanaś cetanānām) and the one Supreme Lord who maintains innumerable other individual living beings (eko bahūnāṁ yo vidadhāti kāmān). So all living entities, both in the conditioned state and in the liberated state, are maintained by the Almighty Supreme Lord. Such maintenance is effected by the Lord through His different expansions of Self and three principal energies, namely the internal, external and marginal energies. The living entities are His marginal energies, and some of them, in the confidence of the Lord, are entrusted with the work of creation also, as are Brahmā, Marīci, etc., and the acts of creation are inspired by the Lord unto them (tene brahma hṛdā). The external energy (māyā) is also impregnated with the jīvas, or conditioned souls. The unconditioned marginal potency acts in the spiritual kingdom, and the Lord, by His different plenary expansions, maintains them in different transcendental relations displayed in the spiritual sky. So the one Supreme Personality of Godhead manifests Himself in many (bahu syām), and thus all diversities are in Him, and He is in all diversities, although He is nevertheless different from all of them. That is the inconceivable mystic power of the Lord, and as such everything is simultaneously one with and different from Him by His inconceivable potencies (acintya-bhedābheda-tattva).

TEXT 8

nūnaṁ bhagavato brahman

harer adbhuta-karmaṇaḥ

durvibhāvyam ivābhāti

kavibhiś cāpi ceṣṭitam

SYNONYMS

nūnam-still insufficient; bhagavataḥ-of the Personality of Godhead; brahman-O learned brāhmaṇa; hareḥ-of the Lord; adbhuta-wonderful; karmaṇaḥ-one who acts; durvibhāvyam-inconceivable; iva-like that; ābhāti-appears; kavibhiḥ-even by the highly learned; ca-also; api-in spite of; ceṣṭitam-being endeavored for.

O learned brāhmaṇa, the transcendental activities of the Lord are all wonderful, and they appear inconceivable because even great endeavors by many learned scholars have still proved insufficient for understanding them.

The acts of the Supreme Lord, in the creation of just this one universe, appear inconceivably wonderful. And there are innumerable universes, and all of them aggregated together are known as the created material world. And this part of His creation is only a fractional portion of the complete creation. The material world stands as a part only (ekāṁśena sthito jagat [Bg. 10.42]). Supposing that the material world is a display of one part of His energy, the remaining three parts consist of the vaikuṇṭha jagat or spiritual world described in the Bhagavad-gītā as mad-dhāma or sanātana-dhāma, or the eternal world. We have marked in the previous verse that He creates and again winds up the creation. This action is applicable only in the material world because the other, greater part of His creation, namely the Vaikuṇṭha world, is neither created nor annihilated; otherwise the Vaikuṇṭha-dhāma would not have been called eternal. The Lord exists with dhāma; His eternal name, quality, pastimes, entourage and personality are all a display of His different energies and expansions. The Lord is called anādi, or having no creator, and ādi, or the origin of all. We think in our own imperfect way that the Lord is also created, but the Vedānta informs us that He is not created. Rather, everything else is created by Him (nārāyaṇaḥ paro 'vyaktāt). Therefore, for the common man these are all very wonderful matters for consideration. Even for great scholars they are inconceivable, and thus such scholars present theories contradictory to one another. Even for the insignificant part of His creation, this particular universe, they have no complete information as to how far this limited space extends, or how many stars and planets are there, or the different conditions of those innumerable planets. Modern scientists have insufficient knowledge of all this. Some of them assert that there are one hundred million planets scattered all over space. In a news release from Moscow dated 2/21/60, the following piece of knowledge was relayed:

"Russia's well-known professor of astronomy Boris Vorontsov-Veliaminov said that there must be an infinite number of planets in the universe inhabited by beings endowed with reason.

"It could be that life similar to that on earth flourishes on such planets.

"Doctor of Chemistry Nikolai Zhirov, covering the problem of atmosphere on other planets, pointed out that the organism of a Martian, for instance, could very well adapt itself to normal existence with a low body temperature.

"He said that he felt that the gaseous composition of Martian atmosphere was quite suitable to sustain life of beings which have become adapted to it."

This adaptability of an organism to different varieties of planets is described in the Brahma-saṁhitā as vibhūti-bhinnam; i.e., each and every one of the innumerable planets within the universe is endowed with a particular type of atmosphere, and the living beings there are more perfectly advanced in science and psychology because of a better atmosphere. Vibhūti means "specific powers," and bhinnam means "variegated." Scientists who are attempting to explore outer space and are trying to reach other planets by mechanical arrangements must know for certain that organisms adapted to the atmosphere of earth cannot exist in the atmospheres of other planets (Easy Journey to Other planets). One has to prepare himself, therefore, to be transferred to a different planet after being relieved of the present body, as it is said in the Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me."

Mahārāja Parīkṣit's statement regarding the workings of the creative energy of the Lord discloses that he knew everything of the process of creation. Why then did he ask Śukadeva Gosvāmī for such information? Mahārāja Parīkṣit, being a great emperor, a descendant of the Pāṇḍavas and a great devotee of Lord Kṛṣṇa, was quite able to know considerably about the creation of the world, but that much knowledge was not sufficient. He said therefore that even greatly learned scholars fail to know about that, even after great effort. The Lord is unlimited, and His activities are also unfathomed. With a limited source of knowledge and with imperfect senses, any living being, up to the standard of Brahmājī, the highest perfect living being within the universe, can never imagine knowing about the unlimited. We can know something of the unlimited when it is explained by the unlimited, as has been done by the Lord Himself in the unique statements of the Bhagavad-gītā, and it can also be known to some extent from realized souls like Śukadeva Gosvāmī, who learned it from Vyāsadeva, a disciple of Nārada, and thus the perfect knowledge can descend by the chain of disciplic succession only, and not by any form of experimental knowledge, old or modern.

TEXT 9

yathā guṇāṁs tu prakṛter

yugapat kramaśo 'pi vā

bibharti bhūriśas tv ekaḥ

kurvan karmāṇi janmabhiḥ

SYNONYMS

yathā-as they are; guṇān-the modes of; tu-but; prakṛteḥ-of the material energy; yugapat-simultaneously; kramaśaḥ-gradually; api-also; vā-either; bibharti-maintains; bhūriśaḥ-many forms; tu-but; ekaḥ-the supreme one; kurvan-acting; karmāṇi-activities; janmabhiḥ-by incarnations.

The Supreme Personality of Godhead is one, whether He alone acts with the modes of material nature, or simultaneously expands in many forms, or expands consecutively to direct the modes of nature.

TEXT 10

vicikitsitam etan me

bravītu bhagavān yathā

śābde brahmaṇi niṣṇātaḥ

parasmiṁś ca bhavān khalu

SYNONYMS

vicikitsitam-doubtful inquiry; etat-this; me-of me; bravītu-just clear up; bhagavān-powerful like the Lord; yathā-as much as; śābde-sound transcendental; brahmaṇi-Vedic literature; niṣṇātaḥ-fully realized; parasmin-in transcendence; ca-also; bhavān-your good self; khalu-as a matter of fact.

Kindly clear up all these doubtful inquiries, because you are not only vastly learned in the Vedic literatures and self-realized in transcendence, but are also a great devotee of the Lord and are therefore as good as the Personality of Godhead.

In the Brahma-saṁhitā it is said that the Supreme Absolute Truth, Govinda, the Personality of Godhead, although one without a second, is infallibly expanded by innumerable forms nondifferent from one another, and although He is the original person, He is still ever young with permanent youthful energy. He is very difficult to know simply by learning the transcendental science of the Vedas, but He is very easily realized by His pure devotees.

The expansions of different forms of the Lord, as from Kṛṣṇa to Baladeva to Saṅkarṣaṇa, from Saṅkarṣaṇa to Vāsudeva, from Vāsudeva to Aniruddha, from Aniruddha to Pradyumna and then again to second Saṅkarṣaṇa and from Him to the Nārāyaṇa puruṣāvatāras, and innumerable other forms, which are compared to the constant flowing of the uncountable waves of a river, are all one and the same. They are like lamps of equal power which kindle from one lamp to another. That is the transcendental potency of the Lord. The Vedas say that He is so complete that even though the whole complete identity emanates from Him, He still remains the same complete whole (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]). As such, there is no validity in a material conception of the Lord produced by the mental speculator. Thus He remains always a mystery for the mundane scholar, even if he is vastly learned in the Vedic literatures (vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]). Therefore, the Lord is beyond the limit of conception for mundane learned scholars, philosophers or scientists. He is easily understandable for the pure devotee because the Lord declares in the Bhagavad-gītā (18.54) that after surpassing the stage of knowledge, when one is able to be engaged in the devotional service of the Lord, then only can one know the true nature of the Lord. One cannot have any clear conception of the Lord or His holy name, form, attributes, pastimes, etc., unless one is engaged in His transcendental loving service. The statement of the Bhagavad-gītā that one must first of all surrender unto the Lord, being freed from all other engagements, means that one must become a pure, unconditional devotee of the Lord. Only then can one know Him by the strength of devotional service.

Mahārāja Parīkṣit admitted in the previous verse that the Lord is inconceivable even for the greatest learned scholars. Why then should he again request Śukadeva Gosvāmī to clarify his insufficient knowledge about the Lord? The reason is clear. Not only was Śukadeva Gosvāmī vastly learned in the Vedic literatures, but he was also a great self-realized soul and a powerful devotee of the Lord. A powerful devotee of the Lord is, by the grace of the Lord, more than the Lord Himself. The Personality of Godhead Śrī Rāmacandra attempted to bridge the Indian Ocean to reach the island of Laṅkā, but Śrī Hanumānjī, the unalloyed devotee of the Personality of Godhead, could cross the ocean simply by jumping over it. The Lord is so merciful upon His pure devotee that He presents His beloved devotee as more powerful than Himself. The Lord expressed Himself to be unable to save Durvāsā Muni, although the Muni was so powerful that he could reach the Lord directly under material conditions. But Durvāsā Muni was saved by Mahārāja Ambarīṣa, a devotee of the Lord. Therefore, not only is a devotee of the Lord more powerful than the Lord, but also worship of the devotee is considered more effective than direct worship of the Lord (mad-bhakta-pūjābhyadhikā [SB 11.19.21]).

The conclusion is, therefore, that a serious devotee must first approach a spiritual master who not only is well versed in the Vedic literatures but is also a great devotee with factual realization of the Lord and His different energies. Without the help of such a devotee spiritual master, one cannot make progress in the transcendental science of the Lord. And a bona fide spiritual master like Śukadeva Gosvāmī does not speak about the Lord only in the matter of His internal potencies, but also explains how He associates with His external potencies.

The Lord's pastimes in the internal potency are displayed in His activities in Vṛndāvana, but His external potential works are directed in His features of Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Śrīla Viśvanātha Cakravartī offers his good counsel to the interested Vaiṣṇavas when he says that they should not be interested in hearing only about the Lord's activities (like rāsa-līlā), but must be keenly interested in His pastimes in His features of the puruṣāvatāras in connection with sṛṣṭi-tattva, creational functions, following the examples of Mahārāja Parīkṣit, the ideal disciple, and Śukadeva Gosvāmī, the ideal spiritual master.

TEXT 11

sūta uvāca

ity upāmantrito rājñā

guṇānukathane hareḥ

hṛṣīkeśam anusmṛtya

prativaktuṁ pracakrame

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; iti-thus; upāmantritaḥ-being requested; rājñā-by the King; guṇa-anukathane-in describing the transcendental attributes of the Lord; hareḥ-of the Personality of Godhead; hṛṣīkeśam-the master of the senses; anusmṛtya-properly remembering; prativaktum-just to reply; pracakrame-executed the preliminaries.

Sūta Gosvāmī said: When Śukadeva Gosvāmī was thus requested by the King to describe the creative energy of the Personality of Godhead, he then systematically remembered the master of the senses [Śrī Kṛṣṇa], and to reply properly he spoke thus.

The devotees of the Lord, while delivering speeches and describing the transcendental attributes of the Lord, do not think that they can do anything independently. They think that they can speak only what they are induced to speak by the Supreme Lord, the master of the senses. The senses of the individual being are not his own; the devotee knows that such senses belong to the Supreme Lord and that they can be properly used when they are employed for the service of the Lord. The senses are instruments, and elements are ingredients, all endowed by the Lord; therefore whatever an individual can do, speak, see, etc., is under the direction of the Lord only. The Bhagavad-gītā (15.15) confirms this: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. No one is free to act freely and independently, and as such, one should always seek the permission of the Lord to act or eat or speak, and by the blessing of the Lord everything done by a devotee is beyond the principles of the four defects typical of the conditioned soul.

TEXT 12

śrī-śuka uvāca

namaḥ parasmai puruṣāya bhūyase

sad-udbhava-sthāna-nirodha-līlayā

gṛhīta-śakti-tritayāya dehinām

antarbhavāyānupalakṣya-vartmane

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; namaḥ-offering obeisances; parasmai-the Supreme; puruṣāya-Personality of Godhead; bhūyase-unto the complete whole; sad-udbhava-the creation of the material world; sthāna-its maintenance; nirodha-and its winding up; līlayā-by the pastime of; gṛhīta-having accepted; śakti-power; tritayāya-three modes; dehinām-of all who possess material bodies; antaḥ-bhavāya-unto He who resides within; anupalakṣya-inconceivable; vartmane-one who has such ways.

Śukadeva Gosvāmī said: Let me offer my respectful obeisances unto the Supreme Personality of Godhead who, for the creation of the material world, accepts the three modes of nature. He is the complete whole residing within the body of everyone, and His ways are inconceivable.

This material world is a manifestation of the three modes goodness, passion and ignorance, and the Supreme Lord, for the creation, maintenance and destruction of the material world, accepts three predominating forms as Brahmā, Viṣṇu and Śaṅkara (Śiva). As Viṣṇu He enters into every body materially created. As Garbhodakaśāyī Viṣṇu He enters into every universe, and as Kṣīrodakaśāyī Viṣṇu He enters the body of every living being. Lord Śrī Kṛṣṇa, being the origin of all viṣṇu-tattvas, is addressed here as paraḥ pumān, or Puruṣottama, as described in the Bhagavad-gītā (15.18). He is the complete whole. The puruṣāvatāras are therefore His plenary expansions. Bhakti-yoga is the only process by which one can become competent to know Him. Because the empiric philosophers and mystic yogīs cannot conceive of the Personality of Godhead, He is called anupalakṣya-vartmane, the Lord of the inconceivable way, or bhakti-yoga.

TEXT 13

bhūyo namaḥ sad-vṛjina-cchide 'satām

asambhavāyākhila-sattva-mūrtaye

puṁsāṁ punaḥ pāramahaṁsya āśrame

vyavasthitānām anumṛgya-dāśuṣe

SYNONYMS

bhūyaḥ-again; namaḥ-my obeisances; sat-of the devotees or the pious; vṛjina-distresses; chide-the liberator; asatām-of the atheists, the nondevotee-demons; asambhavāya-cessation of further unhappiness; akhila-complete; sattva-goodness; mūrtaye-unto the Personality; puṁsām-of the transcendentalists; punaḥ-again; pāramahaṁsye-the highest stage of spiritual perfection; āśrame-in the status; vyavasthitānām-particularly situated; anumṛgya-the destination; dāśuṣe-one who delivers.

I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations.

Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gītā, there are two kinds of nature (prakṛti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparā, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mūrti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhā [Bs. 5.40]). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rāvaṇa, Hiraṇyakaśipu and Kaṁsa, and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons He is ever kind to everyone because He is the complete existence for all individual existence.

The paramahaṁsa stage of existence is the highest perfectional stage of spiritual values. According to Śrīmatī Kuntīdevī, the Lord is factually understood by the paramahaṁsas only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramātmā to the Personality of Godhead, Puruṣottama, Lord Kṛṣṇa, similarly there is gradual promotion of one's situation in the spiritual life of sannyāsa. Kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa are gradual progressive stages in the renounced order of life, sannyāsa, and Queen Kuntīdevī, the mother of the Pāṇḍavas, has spoken about them in her prayers for Lord Kṛṣṇa (Canto One, Chapter Eight). The paramahaṁsas are generally found among both the impersonalists and the devotees, but according to Śrīmad-Bhāgavatam (as clearly stated by Kuntīdevī), pure bhakti-yoga is understood by the paramahaṁsas, and Kuntīdevī has especially mentioned that the Lord descends (paritrāṇāya sādhūnām [Bg. 4.8]) especially to award bhakti-yoga to the paramahaṁsas. So ultimately the paramahaṁsas, in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti-yoga are the factual paramahaṁsas.

Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahmajyoti, are also awarded their desired destination. He has assured everyone in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. According to Śrīla Viśvanātha Cakravartī, there are two classes of paramahaṁsas, namely the brahmānandīs (impersonalists) and the premānandīs (devotees), and both are awarded their desired destinations, although the premānandīs are more fortunate than the brahmānandīs. But both the brahmānandīs and the premānandīs are transcendentalists, and they have nothing to do with the inferior, material nature full of the existential miseries of life.

TEXT 14

namo namas te 'stv ṛṣabhāya sātvatāṁ

vidūra-kāṣṭhāya muhuḥ kuyoginām

nirasta-sāmyātiśayena rādhasā

sva-dhāmani brahmaṇi raṁsyate namaḥ

SYNONYMS

namaḥ namaḥ te-let me offer my obeisances unto You; astu-are; ṛṣabhāya-unto the great associate; sātvatām-of the members of the Yadu dynasty; vidūra-kāṣṭhāya-one who is far from mundane wranglers; muhuḥ-always; ku-yoginām-of the nondevotees; nirasta-vanquished; sāmya-equal status; atiśayena-by greatness; rādhasā-by opulence; sva-dhāmani-in His own abode; brahmaṇi-in the spiritual sky; raṁsyate-enjoys; namaḥ-I do bow down.

Let me offer my respectful obeisances unto He who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable.

There are two sides of the transcendental manifestations of the Supreme Lord, Śrī Kṛṣṇa. For the pure devotees He is the constant companion, as in the case of His becoming one of the family members of the Yadu dynasty, or His becoming the friend of Arjuna, or His becoming the associate neighbor of the inhabitants of Vṛndāvana, as the son of Nanda-Yaśodā, the friend of Sudāmā, Śrīdāmā and Madhumaṅgala, or the lover of the damsels of Vrajabhūmi, etc. That is part of His personal features. And by His impersonal feature He expands the rays of the brahmajyoti, which is limitless and all-pervasive. Part of this all-pervasive brahmajyoti, which is compared to the sun rays, is covered by the darkness of the mahat-tattva, and this insignificant part is known as the material world. In this material world there are innumerable universes like the one we can experience, and in each of them there are hundreds of thousands of planets like the one we are inhabiting. The mundaners are more or less captivated by the unlimited expansion of the rays of the Lord, but the devotees are concerned more with His personal form, from which everything is emanating (janmādy asya yataḥ [SB 1.1.1]). As the sun rays are concentrated in the sun disc, the brahmajyoti is concentrated in Goloka Vṛndāvana, the topmost spiritual planet in the spiritual sky. The immeasurable spiritual sky is full of spiritual planets, named Vaikuṇṭhas, far beyond the material sky. The mundaners have insufficient information of even the mundane sky, so what can they think of the spiritual sky? Therefore the mundaners are always far, far away from Him. Even if in the future they are able to manufacture some machine whose speed may be accelerated to the velocity of the wind or mind, the mundaners will still be unable to imagine reaching the planets in the spiritual sky. So the Lord and His residential abode will always remain a myth or a mysterious problem, but for the devotees the Lord will always be available as an associate.

In the spiritual sky His opulence is immeasurable. The Lord resides in all the spiritual planets, the innumerable Vaikuṇṭha planets, by expanding His plenary portions along with His liberated devotee associates, but the impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of the brahmajyoti. They have no qualifications for becoming associates of the Lord either in the Vaikuṇṭha planets or in the supreme planet, Goloka Vṛndāvana, described in the Bhagavad-gītā as mad-dhāma and here in this verse as the sva-dhāma of the Lord.

This mad-dhāma or sva-dhāma is described in the Bhagavad-gītā (15.6) as follows:

na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama

The Lord's sva-dhāma does not require any sunlight or moonlight or electricity for illumination. That dhāma, or place, is supreme, and whoever goes there never comes back to this material world.

The Vaikuṇṭha planets and the Goloka Vṛndāvana planet are all self-illuminating, and the rays scattered by those sva-dhāma of the Lord constitute the existence of the brahmajyoti. As further confirmed in the Vedas like the Muṇḍaka (2.2.10), Kaṭha (2.2.15) and Śvetāśvatara Upaniṣads (6.14):

na tatra sūryo bhāti na candra-tārakaṁ
nemā vidyuto bhānti kuto 'yam agniḥ
tam eva bhāntam anu bhāti sarvaṁ
tasya bhāsā sarvam idaṁ vibhāti

In the sva-dhāma of the Lord there is no need of sun, moon or stars for illumination. Nor is there need of electricity, so what to speak of ignited lamps? On the other hand, it is because those planets are self-illuminating that all effulgence has become possible, and whatever there is that is dazzling is due to the reflection of that sva-dhāma.

One who is dazzled by the effulgence of the impersonal brahmajyoti cannot know the personal transcendence; therefore in the Īśopaniṣad (15) it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality. It is spoken thus:

hiraṇmayena pātreṇa
satyasyāpihitaṁ mukham
tat tvaṁ pūṣann apāvṛṇu
satya-dharmāya dṛṣṭaye

"O Lord, You are the maintainer of everything, both material and spiritual, and everything flourishes by Your mercy. Your devotional service, or bhakti-yoga, is the actual principle of religion, satya-dharma, and I am engaged in that service. So kindly protect me by showing Your real face. Please, therefore, remove the veil of Your brahmajyoti rays so that I can see Your form of eternal bliss and knowledge."

TEXT 15

yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇaṁ

yad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam

lokasya sadyo vidhunoti kalmaṣaṁ

tasmai subhadra-śravase namo namaḥ

SYNONYMS

yat-whose; kīrtanam-glorification; yat-whose; smaraṇam-remembrances; yat-whose; īkṣaṇam-audience; yat-whose; vandanam-prayers; yat-whose; śravaṇam-hearing about; yat-whose; arhaṇam-worshiping; lokasya-of all people; sadyaḥ-forthwith; vidhunoti-specifically cleanses; kalmaṣam-effects of sins; tasmai-unto Him; subhadra-all-auspicious; śravase-one who is heard; namaḥ-my due obeisances; namaḥ-again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

The sublime form of religious performances to free oneself from all reactions of sins is suggested herein by the greatest authority, Śrī Śukadeva Gosvāmī. Kīrtanam, or glorifying the Lord, can be performed in very many ways, such as remembering, visiting temples to see the Deity, offering prayers in front of the Lord, and hearing recitations of glorification of the Lord as they are mentioned in the Śrīmad-Bhāgavatam or in the Bhagavad-gītā. Kīrtanam can be performed both by singing the glories of the Lord in accompaniment with melodious music and by recitation of scriptures like Śrīmad-Bhāgavatam or Bhagavad-gītā.

The devotees need not be disappointed in the physical absence of the Lord, though they may think of not being associated with Him. The devotional process of chanting, hearing, remembering, etc., (either all or some of them, or even one of them) can give us the desired result of associating with the Lord by discharging the transcendental loving service of the Lord in the above manner. Even the very sound of the holy name of Lord Kṛṣṇa or Rāma can at once surcharge the atmosphere spiritually. We must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless kīrtanam has positive association with the Lord. Similarly, remembrance and prayers also can give us the desired result if they are properly done under expert guidance. One should not concoct forms of devotional service. One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church. One is sure to get free from the reactions of sins provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church. This mentality of committing sins willfully on the strength of devotional service is called nāmno balād yasya hi pāpa-buddhiḥ, and it is the greatest offense in the discharge of devotional service. Hearing, therefore, is essential in order to keep oneself strictly on guard against such pitfalls of sins. And in order to give special stress to the hearing process, the Gosvāmī invokes all auspicious fortune in this matter.

TEXT 16

vicakṣaṇā yac-caraṇopasādanāt

saṅgaṁ vyudasyobhayato 'ntar-ātmanaḥ

vindanti hi brahma-gatiṁ gata-klamās

tasmai subhadra-śravase namo namaḥ

SYNONYMS

vicakṣaṇāḥ-highly intellectual; yat-whose; caraṇa-upasādanāt-simply dedicating oneself unto the lotus feet; saṅgam-attachment; vyudasya-giving up completely; ubhayataḥ-for present and future existence; antaḥ-ātmanaḥ-of the heart and soul; vindanti-moves progressively; hi-certainly; brahma-gatim-toward spiritual existence; gata-klamāḥ-without difficulty; tasmai-unto Him; subhadra-all-auspicious; śravase-unto one who is heard; namaḥ-my due obeisances; namaḥ-again and again.

Let me offer my respectful obeisances again and again unto the all-auspicious Lord Śrī Kṛṣṇa. The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all attachments to present and future existences and without difficulty progress toward spiritual existence.

Lord Śrī Kṛṣṇa has repeatedly instructed Arjuna, or for that matter everyone concerned with becoming His unalloyed devotee. In the last phase of His instruction in the Bhagavad-gītā (18.64-66) He instructed most confidentially as follows:

sarva-guhyatamaṁ bhūyaḥ
śṛṇu me paramaṁ vacaḥ
iṣṭo 'si me dṛḍham iti
tato vakṣyāmi te hitam

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me
[Bg. 18.65]

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"My dear Arjuna, you are very dear to Me, and therefore only for your good I will disclose the most secret part of My instructions. It is simply this: become a pure devotee of Mine and give yourself unto Me only, and I promise you full spiritual existence, by which you may gain the eternal right of transcendental loving service unto Me. Just give up all other ways of religiosity and exclusively surrender unto Me and believe that I will protect you from your sinful acts, and I shall deliver you. Do not worry any more."

Persons who are intelligent take serious notice of this last instruction of the Lord. Knowledge of the self is the first step in spiritual realization, which is called confidential knowledge, and a step further is God realization, which is called more confidential knowledge. The culmination of the knowledge of Bhagavad-gītā is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga. In the Bhagavad-gītā there are different instructions for such men of different categories, and there are various descriptions for varṇāśrama-dharma, sannyāsa-dharma, yati-dharma, the renounced order of life, controlling the senses, meditation, perfection of mystic powers, etc., but one who fully surrenders unto the Lord to render service unto Him, out of spontaneous love for Him, factually assimilates the essence of all knowledge described in the Vedas. One who adopts this method very skillfully attains perfection of life at once. And this perfection of human life is called brahma-gati, or the progressive march in spiritual existence. As enunciated by Śrīla Jīva Gosvāmī on the basis of Vedic assurances, brahma-gati means to attain a spiritual form as good as that of the Lord, and in that form the liberated living being eternally lives on one of the spiritual planets situated in the spiritual sky. Attainment of this perfection of life is easily available to a pure devotee of the Lord without his undergoing any difficult method of perfection. Such a devotional life is full of kīrtanam, smaraṇam, īkṣaṇam, etc., as mentioned in the previous verse. One must therefore adopt this simple way of devotional life in order to attain the highest perfection available in any category of the human form of life in any part of the world. When Lord Brahmā met Lord Kṛṣṇa as a playful child at Vṛndāvana, he offered his prayer in which he said:

śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

(SB 10.14.4)

Bhakti-yoga is the highest quality of perfection to be achieved by the intelligent person in lieu of performing a large quantity of spiritual activities. The example cited here is very appropriate. A handful of real paddy is more valuable than heaps of paddy skins without any substance within. Similarly, one should not be attracted by the jugglery of karma-kāṇḍa or jñāna-kāṇḍa or even the gymnastic performances of yoga, but skillfully should take to the simple performances of kīrtanam, smaraṇam, etc., under a bona fide spiritual master, and without any difficulty attain the highest perfection.

TEXT 17

tapasvino dāna-parā yaśasvino

manasvino mantra-vidaḥ sumaṅgalāḥ

kṣemaṁ na vindanti vinā yad-arpaṇaṁ

tasmai subhadra-śravase namo namaḥ

SYNONYMS

tapasvinaḥ-the great learned sages; dāna-parāḥ-the great performer of charity; yaśasvinaḥ-the great worker of distinction; manasvinaḥ-the great philosophers or mystics; mantra-vidaḥ-the great chanter of the Vedic hymns; su-maṅgalāḥ-strict followers of Vedic principles; kṣemam-fruitful result; na-never; vindanti-attain; vinā-without; yat-arpaṇam-dedication; tasmai-unto Him; subhadra-auspicious; śravase-hearing about Him; namaḥ-my obeisances; namaḥ-again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord.

Advancement of learning, a charitable disposition, political, social or religious leadership of human society, philosophical speculations, the practice of the yoga system, expertise in the Vedic rituals, and all similar high qualities in man serve one in the attainment of perfection only when they are employed in the service of the Lord. Without such dovetailing, all such qualities become sources of trouble for people in general. Everything can be utilized either for one's own sense gratification or in the service of one other than oneself. There are two kinds of self-interest also, namely personal selfishness and extended selfishness. But there is no qualitative difference between personal and extended selfishness. Theft for personal interest or for the family interest is of the same quality-namely, criminal. A thief pleading not guilty because of committing theft not for personal interest but for the interest of society or country has never been excused by the established law of any country. People in general have no knowledge that the self-interest of a living being attains perfection only when such an interest coincides with the interest of the Lord. For example, what is the interest of maintaining body and soul together? One earns money for maintenance of the body (personal or social), but unless there is God consciousness, unless the body is being properly maintained to realize one's relation with God, all good efforts to maintain body and soul together are similar to the attempts of the animals to maintain body and soul together. The purpose of maintaining the human body is different from that of the animals. Similarly, advancement of learning, economic development, philosophical research, study in the Vedic literature or even the execution of pious activities (like charity, opening of hospitals, and the distribution of food grains) should be done in relation with the Lord. The aim of all such acts and endeavors must be the pleasure of the Lord and not the satisfaction of any other identity, individual or collective (saṁsiddhir hari-toṣaṇam [SB 1.2.13]). In the Bhagavad-gītā (9.27) the same principle is confirmed where it is said that whatever we may give in charity and whatever we may observe in austerity must be given over to the Lord or be done on His account only. The expert leaders of a godless human civilization cannot bring about a fruitful result in all their different attempts at educational advancement or economic development unless they are God conscious. And to become God conscious one has to hear about the all-auspicious Lord, as He is described in literature like the Bhagavad-gītā and Śrīmad-Bhāgavatam.

TEXT 18

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ

SYNONYMS

kirāta-a province of old Bhārata; hūṇa-part of Germany and Russia; āndhra-a province of southern India; pulinda-the Greeks; pulkaśāḥ-another province; ābhīra-part of old Sind; śumbhāḥ-another province; yavanāḥ-the Turks; khasa-ādayaḥ-the Mongolian province; ye-even those; anye-others; ca-also; pāpāḥ-addicted to sinful acts; yat-whose; apāśraya-āśrayāḥ-having taken shelter of the devotees of the Lord; śudhyanti-at once purified; tasmai-unto Him; prabhaviṣṇave-unto the powerful Viṣṇu; namaḥ-my respectful obeisances.

Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.

Kirāta: A province of old Bhārata-varṣa mentioned in the Bhīṣma-parva of Mahābhārata. Generally the Kirātas are known as the aboriginal tribes of India, and in modern days the Santal Parganas in Bihar and Chota Nagpur might comprise the old province named Kirāta.

Hūṇa: The area of East Germany and part of Russia is known as the province of the Hūṇas. Accordingly, sometimes a kind of hill tribe is known as the Hūṇas.

Āndhra: A province in southern India mentioned in the Bhīṣma-parva of Mahābhārata. It is still extant under the same name.

Pulinda: It is mentioned in the Mahābhārata (Ādi-parva 174.38), viz., the inhabitants of the province of the name Pulinda. This country was conquered by Bhīmasena and Sahadeva. The Greeks are known as Pulindas, and it is mentioned in the Vana-parva of Mahābhārata that the non-Vedic race of this part of the world would rule over the world. This Pulinda province was also one of the provinces of Bhārata, and the inhabitants were classified amongst the kṣatriya kings. But later on, due to their giving up the brahminical culture, they were mentioned as mlecchas (just as those who are not followers of the Islamic culture are called kafirs and those who are not followers of the Christian culture are called heathens).

Ābhīra: This name also appears in the Mahābhārata, both in the Sabhā-parva and Bhīṣma-parva. It is mentioned that this province was situated on the River Sarasvatī in Sind. The modern Sind province formerly extended on the other side of the Arabian Sea, and all the inhabitants of that province were known as the Ābhīras. They were under the domination of Mahārāja Yudhiṣṭhira, and according to the statements of Mārkaṇḍeya the mlecchas of this part of the world would also rule over Bhārata. Later on this proved to be true, as in the case of the Pulindas. On behalf of the Pulindas, Alexander the Great conquered India, and on behalf of the Ābhīras, Muhammad Ghori conquered India. These Ābhīras were also formerly kṣatriyas within the brahminical culture, but they gave up the connection. The kṣatriyas who were afraid of Paraśurāma and had hidden themselves in the Caucasian hilly regions later on became known as the Ābhīras, and the place they inhabited was known as Ābhīradeśa.

Śumbhas or Kaṅkas: The inhabitants of the Kaṅka province of old Bhārata, mentioned in the Mahābhārata.

Yavanas: Yavana was the name of one of the sons of Mahārāja Yayāti who was given the part of the world known as Turkey to rule. Therefore the Turks are Yavanas due to being descendants of Mahārāja Yavana. The Yavanas were therefore kṣatriyas, and later on, by giving up the brahminical culture, they became mleccha-yavanas. Descriptions of the Yavanas are in the Mahābhārata (Ādi-parva 85.34). Another prince called Turvasu was also known as Yavana, and his country was conquered by Sahadeva, one of the Pāṇḍavas. The western Yavana joined with Duryodhana in the Battle of Kurukṣetra under the pressure of Karṇa. It is also foretold that these Yavanas also would conquer India, and it proved to be true.

Khasa: The inhabitants of the Khasadeśa are mentioned in the Mahābhārata (Droṇa-parva). Those who have a stunted growth of hair on the upper lip are generally called Khasas. As such, the Khasa are the Mongolians, the Chinese and others who are so designated.

The above-mentioned historical names are different nations of the world. Even those who are constantly engaged in sinful acts are all corrigible to the standard of perfect human beings if they take shelter of the devotees of the Lord. Jesus Christ and Muhammad, two powerful devotees of the Lord, have done tremendous service on behalf of the Lord on the surface of the globe. And from the version of Śrīla Śukadeva Gosvāmī it appears that instead of running a godless civilization in the present context of the world situation, if the leadership of world affairs is entrusted to the devotees of the Lord, for which a worldwide organization under the name and style of the International Society for Krishna Consciousness has already been started, then by the grace of the Almighty Lord there can be a thorough change of heart in human beings all over the world because the devotees of the Lord are able authorities to effect such a change by purifying the dust-worn minds of the people in general. The politicians of the world may remain in their respective positions because the pure devotees of the Lord are not interested in political leadership or diplomatic implications. The devotees are interested only in seeing that the people in general are not misguided by political propaganda and in seeing that the valuable life of a human being is not spoiled in following a type of civilization which is ultimately doomed. If the politicians, therefore, would be guided by the good counsel of the devotees, then certainly there would be a great change in the world situation by the purifying propaganda of the devotees, as shown by Lord Caitanya. As Śukadeva Gosvāmī began his prayer by discussing the word yat-kīrtanam, so also Lord Caitanya recommended that simply by glorifying the Lord's holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations created by politicians can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. The destination is to go back home, back to Godhead, as we have several times discussed in these pages.

According to the cult of devotion, generally known as the Vaiṣṇava cult, there is no bar against anyone's advancing in the matter of God realization. A Vaiṣṇava is powerful enough to turn into a Vaiṣṇava even the Kirāta, etc., as above mentioned. In the Bhagavad-gītā (9.32) it is said by the Lord that there is no bar to becoming a devotee of the Lord (even for those who are lowborn, or women, śūdras or vaiśyas), and by becoming a devotee everyone is eligible to return home, back to Godhead. The only qualification is that one take shelter of a pure devotee of the Lord who has thorough knowledge in the transcendental science of Kṛṣṇa (Bhagavad-gītā and Śrīmad-Bhāgavatam). Anyone from any part of the world who becomes well conversant in the science of Kṛṣṇa becomes a pure devotee and a spiritual master for the general mass of people and may reclaim them by purification of heart. Though a person be even the most sinful man, he can at once be purified by systematic contact with a pure Vaiṣṇava. A Vaiṣṇava, therefore, can accept a bona fide disciple from any part of the world without any consideration of caste and creed and promote him by regulative principles to the status of a pure Vaiṣṇava who is transcendental to brahminical culture. The system of caste, or varṇāśrama-dharma, is no longer regular even amongst the so-called followers of the system. Nor is it now possible to reestablish the institutional function in the present context of social, political and economic revolution. Without any reference to the particular custom of a country, one can be accepted to the Vaiṣṇava cult spiritually, and there is no hindrance in the transcendental process. So by the order of Lord Śrī Caitanya Mahāprabhu, the cult of Śrīmad-Bhāgavatam or the Bhagavad-gītā can be preached all over the world, reclaiming all persons willing to accept the transcendental cult. Such cultural propaganda by the devotees will certainly be accepted by all persons who are reasonable and inquisitive, without any particular bias for the custom of the country. The Vaiṣṇava never accepts another Vaiṣṇava on the basis of birthright, just as he never thinks of the Deity of the Lord in a temple as an idol. And to remove all doubts in this connection, Śrīla Śukadeva Gosvāmī has invoked the blessings of the Lord, who is all-powerful (prabhaviṣṇave namaḥ). As the all-powerful Lord accepts the humble service of His devotee in devotional activities of the arcana, His form as the worshipable Deity in the temple, similarly the body of a pure Vaiṣṇava changes transcendentally at once when he gives himself up to the service of the Lord and is trained by a qualified Vaiṣṇava. The injunction of Vaiṣṇava regulation in this connection runs as follows: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ śrī-viṣṇor nāmni śabda-sāmānya-buddhiḥ, etc. "One should not consider the Deity of the Lord as worshiped in the temple to be an idol, nor should one consider the authorized spiritual master an ordinary man. Nor should one consider a pure Vaiṣṇava to belong to a particular caste, etc." (Padma Purāṇa)

The conclusion is that the Lord, being all-powerful, can, under any and every circumstance, accept anyone from any part of the world, either personally or through His bona fide manifestation as the spiritual master. Lord Caitanya accepted many devotees from communities other than the varṇāśramites, and He Himself declared, to teach us, that He does not belong to any caste or social order of life, but that He is the eternal servant of the servant of the Lord who maintains the damsels of Vṛndāvana (Lord Kṛṣṇa) [Cc. Madhya 13.80]. That is the way of self-realization.

TEXT 19

sa eṣa ātmātmavatām adhīśvaras

trayīmayo dharmamayas tapomayaḥ

gata-vyalīkair aja-śaṅkarādibhir

vitarkya-liṅgo bhagavān prasīdatām

SYNONYMS

saḥ-He; eṣaḥ-it is; ātmā-the Supersoul; ātmavatām-of the self-realized souls; adhīśvaraḥ-the Supreme Lord; trayī-mayaḥ-personified Vedas; dharma-mayaḥ-personified religious scripture; tapaḥ-mayaḥ-personified austerity; gata-vyalīkaiḥ-by those who are above all pretensions; aja-Brahmājī; śaṅkara-ādibhiḥ-by Lord Śiva and others; vitarkya-liṅgaḥ-one who is observed with awe and veneration; bhagavān-the Personality of Godhead; prasīdatām-be kind toward me.

He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.

The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying the Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics yogīs or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized only by the devotees because they are above all pretensions. Those who are on the path of self-realization are generally classified as karmīs, jñānīs, yogīs, or devotees of the Lord. The karmīs, who are much attracted by the fruitive activities of the Vedic rituals, are called bhukti-kāmī, or those who desire material enjoyment. The jñānīs, who try to become one with the Supreme by mental speculation, are called mukti-kāmī, or those who desire liberation from material existence. The mystic yogīs, who practice different types of austerities for attainment of eight kinds of material perfection and who ultimately meet the Supersoul (Paramātmā) in trance, are called siddhi-kāmī, or those who desire the perfection of becoming finer than the finest, becoming heavier than the heaviest, getting everything desired, having control over everyone, creating everything liked, etc. All these are abilities of a powerful yogī. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called niṣkāmī, without any desire. A living entity, by his constitutional position, cannot be void of all desires (the bhukti-kāmī, mukti-kāmī and siddhi-kāmī all desire something for personal satisfaction), but the niṣkāmī devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord.

In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the Bhagavad-gītā, in which the ways of karma-yoga, jñāna-yoga, haṭha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariṣye vacanaṁ tava) [Bg. 18.73], and thus he became desireless.

The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only). In the Caitanya-caritāmṛta (Madhya 19.149) it is said:

kṛṣṇa-bhakta--niṣkāma, ata eva 'śānta'
bhukti-mukti-siddhi-kāmī, sakali 'aśānta'

Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without His sanction, but as stated by the Lord in Bhagavad-gītā (8.9), all such results are awarded by Him only, for the Lord is adhīśvara (the original controller) of everyone, namely the Vedāntists, the great karma-kāṇḍīyas, the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Śrīla Śukadeva Gosvāmī.

TEXT 20

śriyaḥ patir yajña-patiḥ prajā-patir

dhiyāṁ patir loka-patir dharā-patiḥ

patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ

prasīdatāṁ me bhagavān satāṁ patiḥ

SYNONYMS

śriyaḥ-all opulence; patiḥ-the owner; yajña-of sacrifice; patiḥ-the director; prajā-patiḥ-the leader of all living entities; dhiyām-of intelligence; patiḥ-the master; loka-patiḥ-the proprietor of all planets; dharā-earth; patiḥ-the supreme; patiḥ-head; gatiḥ-destination; ca-also; andhaka-one of the kings of the Yadu dynasty; vṛṣṇi-the first king of the Yadu dynasty; sātvatām-the Yadus; prasīdatām-be merciful; me-upon me; bhagavān-Lord Śrī Kṛṣṇa; satām-of all devotees; patiḥ-the Lord.

May Lord Śrī Kṛṣṇa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vṛṣṇi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.

Since Śukadeva Gosvāmī is one of the prominent gata-vyalīkas, who are freed from all misconceptions, he therefore expresses his own realized perception of Lord Śrī Kṛṣṇa as being the sum total of all perfection, the Personality of Godhead. Everyone is seeking the favor of the goddess of fortune, but people do not know that Lord Śrī Kṛṣṇa is the beloved husband of all goddesses of fortune. In the Brahma-saṁhitā it is said that the Lord, in His transcendental abode Goloka Vṛndāvana, is accustomed to herding the surabhi cows and is served there by hundreds of thousands of goddesses of fortune. All these goddesses of fortune are manifestations of His transcendental pleasure potency (hlādinī-śakti) in His internal energy, and when the Lord manifested Himself on this earth He partially displayed the activities of His pleasure potency in His rāsa-līlā just to attract the conditioned souls, who are all after the phantasmagoria pleasure potency in degraded sex enjoyment. The pure devotees of the Lord like Śukadeva Gosvāmī, who was completely detached from the abominable sex life of the material world, discussed this act of the Lord's pleasure potency certainly not in relation to sex, but to relish a transcendental taste inconceivable to the mundaners who are after sex life. Sex life in the mundane world is the root-cause of being conditioned by the shackles of illusion, and certainly Śukadeva Gosvāmī was never interested in the sex life of the mundane world. Nor does the manifestation of the Lord's pleasure potency have any connection with such degraded things. Lord Caitanya was a strict sannyāsī, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-dāsīs offered in the temple of Jagannātha because a sannyāsī is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyāsī He recommended the mode of worship preferred by the gopīs of Vṛndāvana as the topmost loving service possible to be rendered to the Lord. And Śrīmatī Rādhārāṇī is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kṛṣṇa.

In the Vedic rituals there are recommendations for performing different types of sacrifice in order to achieve the greatest benefit in life. Such benedictions as the results of performing great sacrifices are, after all, favors given by the goddess of fortune, and the Lord, being the husband or lover of the goddess of fortune, is factually the Lord of all sacrifices also. He is the final enjoyer of all kinds of yajña; therefore Yajña-pati is another name of Lord Viṣṇu. It is recommended in the Bhagavad-gītā that everything be done for the Yajña-pati (yajñārtāt karmaṇaḥ), for otherwise one's acts will be the cause of conditioning by the law of material nature. Those who are not freed from all misconceptions (vyalīkam) perform sacrifices to please the minor demigods, but the devotees of the Lord know very well that Lord Śrī Kṛṣṇa is the supreme enjoyer of all performances of sacrifice; therefore they perform the saṅkīrtana-yajña (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]), which is especially recommended in this age of Kali. In Kali-yuga, performance of other types of sacrifice is not feasible due to insufficient arrangements and inexpert priesthood.

We have information from the Bhagavad-gītā (3.10-11) that Lord Brahmā, after giving rebirth to the conditioned souls within the universe, instructed them to perform sacrifices and to lead a prosperous life. With such sacrificial performances the conditioned souls will never be in difficulty in keeping body and soul together. Ultimately they can purify their existence. They will find natural promotion into spiritual existence, the real identity of the living being. A conditioned soul should never give up the practice of sacrifice, charity and austerity, in any circumstances. The aim of all such sacrifices is to please the Yajña-pati, the Personality of Godhead; therefore the Lord is also Prajā-pati. According to the Kaṭha Upaniṣad, the one Lord is the leader of the innumerable living entities. The living entities are maintained by the Lord (eko bahūnāṁ yo vidadhāti kāmān). The Lord is therefore called the supreme Bhūta-bhṛt, or maintainer of all living beings.

Living beings are proportionately endowed with intelligence in terms of their previous activities. All living beings are not equally endowed with the same quality of intelligence because behind such development of intelligence is the control of the Lord, as declared in the Bhagavad-gītā (15.15). As Paramātmā, Supersoul, the Lord is living in everyone's heart, and from Him only does one's power of remembrance, knowledge and forgetfulness follow (mattaḥ smṛtir jñānam apohanaṁ ca). One person can sharply remember past activities by the grace of the Lord while others cannot. One is highly intelligent by the grace of the Lord, and one is a fool by the same control. Therefore the Lord is Dhiyām-pati, or the Lord of intelligence.

The conditioned souls strive to become lords of the material world. Everyone is trying to lord it over the material nature by applying his highest degree of intelligence. This misuse of intelligence by the conditioned soul is called madness. One's full intelligence should be applied to get free from the material clutches. But the conditioned soul, due to madness only, engages his full energy and intelligence in sense gratification, and to achieve this end of life he willfully commits all sorts of misdeeds. The result is that instead of attaining an unconditional life of full freedom, the mad conditioned soul is entangled again and again in different types of bondage in material bodies. Everything we see in the material manifestation is but the creation of the Lord. Therefore He is the real proprietor of everything in the universes. The conditioned soul can enjoy a fragment of this material creation under the control of the Lord, but not self-sufficiently. That is the instruction in the Īśopaniṣad. One should be satisfied with things awarded by the Lord of the universe. It is out of madness only that one tries to encroach upon another's share of material possessions.

The Lord of the universe, out of His causeless mercy upon the conditioned souls, descends by His own energy (ātma-māyā) to reestablish the eternal relation of the conditioned souls with Him. He instructs all to surrender unto Him instead of falsely claiming to be enjoyers for a certain limit under His control. When He so descends He proves how much greater is His ability to enjoy, and He exhibits His power of enjoyment by (for instance) marrying sixteen thousand wives at once. The conditioned soul is very proud of becoming the husband of even one wife, but the Lord laughs at this; the intelligent man can know who is the real husband. Factually, the Lord is the husband of all the women in His creation, but a conditioned soul under the control of the Lord feels proud to be the husband of one or two wives.

All these qualifications as the different types of pati mentioned in this verse are meant for Lord Śrī Kṛṣṇa, and Śukadeva Gosvāmī has therefore especially mentioned the pati and gati of the Yadu dynasty. The members of the Yadu dynasty knew that Lord Śrī Kṛṣṇa is everything, and all of them intended to return to Lord Kṛṣṇa after He had finished His transcendental pastimes on the earth. The Yadu dynasty was annihilated by the will of the Lord because its members had to return home with the Lord. The annihilation of the Yadu dynasty was a material show created by the Supreme Lord; otherwise the Lord and the members of the Yadu dynasty are all eternal associates. The Lord is therefore the guide of all devotees, and as such, Śukadeva Gosvāmī offered Him due respects with love-laden feelings.

TEXT 21

yad-aṅghry-abhidhyāna-samādhi-dhautayā

dhiyānupaśyanti hi tattvam ātmanaḥ

vadanti caitat kavayo yathā-rucaṁ

sa me mukundo bhagavān prasīdatām

SYNONYMS

yat-aṅghri-whose lotus feet; abhidhyāna-thinking of, at every second; samādhi-trance; dhautayā-being washed off; dhiyā-by such clean intelligence; anupaśyanti-does see by following authorities; hi-certainly; tattvam-the Absolute Truth; ātmanaḥ-of the Supreme Lord and of oneself; vadanti-they say; ca-also; etat-this; kavayaḥ-philosophers or learned scholars; yathā-rucam-as he thinks; saḥ-He; me-mine; mukundaḥ-Lord Kṛṣṇa (who gives liberation); bhagavān-the Personality of Godhead; prasīdatām-be pleased with me.

It is the Personality of Godhead Śrī Kṛṣṇa who gives liberation. By thinking of His lotus feet at every second, following in the footsteps of authorities, the devotee in trance can see the Absolute Truth. The learned mental speculators, however, think of Him according to their whims. May the Lord be pleased with me.

The mystic yogīs, after a strenuous effort to control the senses, may be situated in a trance of yoga just to have a vision of the Supersoul within everyone, but the pure devotee, simply by remembering the Lord's lotus feet at every second, at once becomes established in real trance because by such realization his mind and intelligence are completely cleansed of the diseases of material enjoyment. The pure devotee thinks himself fallen into the ocean of birth and death and incessantly prays to the Lord to lift him up. He only aspires to become a speck of transcendental dust at the lotus feet of the Lord. The pure devotee, by the grace of the Lord, absolutely loses all attraction for material enjoyment, and to keep free from contamination he always thinks of the lotus feet of the Lord. King Kulaśekhara, a great devotee of the Lord, prayed:

kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te
[MM 33]

"My Lord Kṛṣṇa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?"

There is an intimate relationship between the swan and the lotus stem. So the comparison is very appropriate: without becoming a swan, or paramahaṁsa, one cannot enter into the network of the lotus feet of the Lord. As stated in the Brahma-saṁhitā, the mental speculators, even by dint of learned scholarship, cannot even dream of the Absolute Truth by speculating over it for eternity. The Lord reserves the right of not being exposed to such mental speculators. And because they cannot enter into network stem of the lotus stem of the Lord, all material speculators differ in conclusions, and at the end they make a useless compromise by saying, "as many conclusions, as many ways," according to one's own inclination. (yathā-rucam). But the Lord is not like a shopkeeper trying to please all sorts of customers in the mental speculator exchange. The Lord is what He is, the Absolute Personality of Godhead, and He demands absolute surrender unto Him only. The pure devotee, however, by following the ways of previous ācāryas, or authorities, can see the Supreme Lord through the transparent medium of a bona fide spiritual master (anupaśyanti). The pure devotee never tries to see the Lord by mental speculation, but by following in the footsteps of the ācāryas (mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]). Therefore there is no difference of conclusions amongst the Vaiṣṇava ācāryas regarding the Lord and the devotees. Lord Caitanya asserts that the living entity (jīva) is eternally the servitor of the Lord and that he is simultaneously one with and different from the Lord. This tattva of Lord Caitanya's is shared by all four sampradāyas of the Vaiṣṇava school (all accepting eternal servitude to the Lord even after salvation), and there is no authorized Vaiṣṇava ācārya who may think of the Lord and himself as one.

This humbleness of the pure devotee, who is one hundred percent engaged in His service, puts the devotee of the Lord in a trance by which to realize everything, because to the sincere devotee of the Lord, the Lord reveals Himself, as stated in the Bhagavad-gītā (10.10). The Lord, being the Lord of intelligence in everyone (even in the nondevotee), favors His devotee with proper intelligence so that automatically the pure devotee is enlightened with the factual truth about the Lord and His different energies. the Lord is revealed not by one's speculative power or by one's verbal jugglery over the Absolute Truth. Rather, He reveals Himself to a devotee when He is fully satisfied by the devotee's service attitude. Śukadeva Gosvāmī is not a mental speculator or compromiser of the theory of "as many ways, as many conclusions." Rather, he prays to the Lord only, invoking His transcendental pleasure. That is the way of knowing the Lord.

TEXT 22

pracoditā yena purā sarasvatī

vitanvatājasya satīṁ smṛtiṁ hṛdi

sva-lakṣaṇā prādurabhūt kilāsyataḥ

sa me ṛṣīṇām ṛṣabhaḥ prasīdatām

SYNONYMS

pracoditā-inspired; yena-by whom; purā-in the beginning of creation; sarasvatī-the goddess of learning; vitanvatā-amplified; ajasya-of Brahmā, the first created living being; satīm smṛtim-potent memory; hṛdi-in the heart; sva-in his own; lakṣaṇā-aiming at; prādurabhūt-was generated; kila-as if; āsyataḥ-from the mouth; saḥ-he; me-unto me; ṛṣīṇām-of the teachers; ṛṣabhaḥ-the chief; prasīdatām-be pleased.

May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmā, be pleased with me.

As we have already discussed hereinbefore, the Lord, as the Supersoul of all living beings from Brahmā to the insignificant ant, endows all with the required knowledge potent in every living being. A living being is sufficiently potent to possess knowledge from the Lord in the proportion of fifty sixty-fourths, or seventy-eight percent of the full knowledge acquirable. Since the living being is constitutionally part and parcel of the Lord, he is unable to assimilate all the knowledge that the Lord possesses Himself. In the conditioned state, the living being is subject to forget everything after a change of body known as death. This potent knowledge is again inspired by the Lord from within the heart of every living being, and it is known as the awakening of knowledge, for it is comparable to awakening from sleep or unconsciousness. This awakening of knowledge is under the full control of the Lord, and therefore we find in the practical world different grades of knowledge in different persons. This awakening of knowledge is neither an automatic nor a material interaction. The supply source is the Lord Himself (dhiyāṁ patiḥ), for even Brahmā is also subject to this regulation of the supreme creator. In the beginning of the creation, Brahmā is born first without any father and mother because before Brahmā there were no other living beings. Brahmā is born from the lotus which grows from the abdomen of the Garbhodakaśāyī Viṣṇu, and therefore he is known as Aja. This Brahmā, or Aja, is also a living being, part and parcel of the Lord, but being the most pious devotee of the Lord, Brahmā is inspired by the Lord to create, subsequent to the main creation by the Lord, through the agency of material nature. Therefore neither the material nature nor Brahmā is independent of the Lord. The material scientists can merely observe the reactions of the material nature without understanding the direction behind such activities, as a child can see the action of electricity without any knowledge of the powerhouse engineer. This imperfect knowledge of the material scientist is due to a poor fund of knowledge. The Vedic knowledge was therefore first impregnated within Brahmā, and it appears that Brahmā distributed the Vedic knowledge. Brahmā is undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The Vedas are therefore called apauruṣeya, or not imparted by any created being. Before the creation the Lord was there (nārāyaṇaḥ paro 'vyaktāt), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely prākṛta and aprākṛta. The physicist can deal only with the prākṛta sound, or sound vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural (aprākṛta) sound, which descends in the chain of disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa and so on. No mundane scholar can translate or reveal the true import of the Vedic mantras (hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of paramparā, as clearly stated in the Fourth Chapter of the Bhagavad-gītā. So unless one receives the transcendental knowledge from the authorized paramparā, one should be considered useless (viphalā matāḥ), even though one may be greatly qualified in the mundane advancements of arts or science.

Śukadeva Gosvāmī is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahārāja Parīkṣit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is śrotriyaṁ brahma-niṣṭham [MU 1.2.12].

TEXT 23

bhūtair mahadbhir ya imāḥ puro vibhur

nirmāya śete yad amūṣu pūruṣaḥ

bhuṅkte guṇān ṣoḍaśa ṣoḍaśātmakaḥ

so 'laṅkṛṣīṣṭa bhagavān vacāṁsi me

SYNONYMS

bhūtaiḥ-by the elements; mahadbhiḥ-of material creation; yaḥ-He who; imāḥ-all these; puraḥ-bodies; vibhuḥ-of the Lord; nirmāya-for being set up; śete-lie down; yat amūṣu-one who incarnated; pūruṣaḥ-Lord Viṣṇu; bhuṅkte-causes to be subjected; guṇān-the three modes of nature; ṣoḍaśa-in sixteen divisions; ṣoḍaśa-ātmakaḥ-being the generator of these sixteen; saḥ-He; alaṅkṛṣīṣṭa-may decorate; bhagavān-the Personality of Godhead; vacāṁsi-statements; me-mine.

May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by lying down within the universe, and who in His puruṣa incarnation causes the living being to be subjected to the sixteen divisions of material modes which are his generator, be pleased to decorate my statements.

As a fully dependent devotee, Śukadeva Gosvāmī (unlike a mundane man who is proud of his own capability) invokes the pleasure of the Personality of Godhead so that his statements may be successful and be appreciated by the hearers. The devotee always thinks of himself as instrumental for anything successfully carried out, and he declines to take credit for anything done by himself. The godless atheist wants to take all credit for activities, not knowing that even a blade of grass cannot move without the sanction of the Supreme Spirit, the Personality of Godhead. Śukadeva Gosvāmī therefore wants to move by the direction of the Supreme Lord, who inspired Brahmā to speak the Vedic wisdom. The truths described in the Vedic literatures are not theories of mundane imagination, nor are they fictitious, as the less intelligent class of men sometimes think. The Vedic truths are all perfect descriptions of the factual truth without any mistake or illusion, and Śukadeva Gosvāmī wants to present the truths of creation not as a metaphysical theory of philosophical speculation, but as the actual facts and figures of the subject, since he would be dictated to by the Lord exactly in the same manner as Brahmājī was inspired. As stated in the Bhagavad-gītā (15.15), the Lord is Himself the father of the Vedānta knowledge, and it is He only who knows the factual purport of the Vedānta philosophy. So there is no greater truth than the principles of religion mentioned in the Vedas. Such Vedic knowledge or religion is disseminated by authorities like Śukadeva Gosvāmī because he is a humble devotional servitor of the Lord who has no desire to become a self-appointed interpreter without authority. That is the way of explaining the Vedic knowledge, technically known as the paramparā system, or descending process.

The intelligent man can see without mistake that any material creation (whether one's own body or a fruit or flower) cannot beautifully grow up without the spiritual touch. The greatest intelligent man of the world or the greatest man of science can present everything very beautifully only insofar as the spirit life is there or insomuch as the spiritual touch is there. Therefore the source of all truths is the Supreme Spirit, and not gross matter as wrongly conceived by the gross materialist. We get information from the Vedic literature that the Lord Himself first entered the vacuum of the material universe, and thus all things gradually developed one after another. Similarly, the Lord is situated as localized Paramātmā in every individual being; hence everything is done by Him very beautifully. The sixteen principal creative elements, namely earth, water, fire, air, sky, and the eleven sense organs, first developed from the Lord Himself and were thereby shared by the living entities. Thus the material elements were created for the enjoyment of the living entities. The beautiful arrangement behind all material manifestations is therefore made possible by the energy of the Lord, and the individual living entity can only pray to the Lord to understand it properly. Since the Lord is the supreme entity, different from Śukadeva Gosvāmī, the prayer can be offered to Him. The Lord helps the living entity to enjoy material creation, but He is aloof from such false enjoyment. Śukadeva prays for the mercy of the Lord, not only for being helped personally in presenting the truth, but also for helping others to whom he would like to speak.

TEXT 24

namas tasmai bhagavate

vāsudevāya vedhase

papur jñānam ayaṁ saumyā

yan-mukhāmburuhāsavam

SYNONYMS

namaḥ-my obeisances; tasmai-unto Him; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Vāsudeva or His incarnations; vedhase-the compiler of the Vedic literatures; papuḥ-drunk; jñānam-knowledge; ayam-this Vedic knowledge; saumyāḥ-the devotees, especially the consorts of Lord Kṛṣṇa; yat-from whose; mukha-amburuha-the lotuslike mouth; āsavam-nectar from His mouth.

I offer my respectful obeisances unto Śrīla Vyāsadeva, the incarnation of Vāsudeva who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotuslike mouth of the Lord.

In pursuance of the specific utterance vedhase, or "the compiler of the system of transcendental knowledge," Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākura has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as para, or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures, or the nectar transferred by the Lord to His consorts in the conjugal humor, from the lotuslike mouth of Vyāsadeva or Śukadeva. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa-līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord's rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two.

TEXT 25

etad evātma-bhū rājan

nāradāya vipṛcchate

veda-garbho 'bhyadhāt sākṣād

yad āha harir ātmanaḥ

SYNONYMS

etat-on this matter; eva-exactly; ātma-bhūḥ-the firstborn (Brahmājī); rājan-my dear King; nāradāya-unto Nārada Muni; vipṛcchate-having inquired about it from; veda-garbhaḥ-one who is impregnated with Vedic knowledge from birth; abhyadhāt-apprised; sākṣāt-directly; yat āha-what he spoke; hariḥ-the Lord; ātmanaḥ-unto His own (Brahmā).

My dear King, Brahmā, the firstborn, on being questioned by Nārada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who was impregnated with Vedic knowledge from his very birth.

As soon as Brahmā was born of the abdominal lotus petals of Viṣṇu, he was impregnated with Vedic knowledge, and therefore he is known as veda-garbha, or a Vedāntist from the embryo. Without Vedic knowledge, or perfect, infallible knowledge, no one can create anything. All scientific knowledge and perfect knowledge are Vedic. One can get all types of information from the Vedas, and as such, Brahmā was impregnated with all-perfect knowledge so that it was possible for him to create. Thus Brahmā knew the perfect description of creation, as it was exactly apprised to him by the Supreme Lord Hari. Brahmā, on being questioned by Nārada, told Nārada exactly what he had heard directly from the Lord. Nārada again told exactly the same thing to Vyāsa, and Vyāsa also told Śukadeva exactly what he heard from Nārada. And Śukadeva was going to repeat the same statements as he had heard them from Vyāsa. That is the way of Vedic understanding. The language of the Vedas can be revealed only by the above-mentioned disciplic succession, and not otherwise.

There is no use in theories. Knowledge must be factual. There are many things that are complicated, and one cannot understand them unless they are explained by one who knows. The Vedic knowledge is also very difficult to know and must be learned by the above-mentioned system; otherwise it is not at all understood.

Śukadeva Gosvāmī, therefore, prayed for the mercy of the Lord so that he might be able to repeat the very same message that was spoken directly by the Lord to Brahmā, or what was directly spoken by Brahmā to Nārada. Therefore the statements of creation explained by Śukadeva Gosvāmī are not at all, as the mundaners suggest, theoretical, but are perfectly correct. One who hears these messages and tries to assimilate them gets perfect information of the material creation.

Thus end the Bhaktivedanta purports of the Second Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The process of Creation."

Chapter Five

The Cause of All Causes

TEXT 1

nārada uvāca

deva-deva namas te 'stu

bhūta-bhāvana pūrvaja

tad vijānīhi yaj jñānam

ātma-tattva-nidarśanam

SYNONYMS

nāradaḥ uvāca-Śrī Nārada said; deva-of all demigods; deva-the demigod; namaḥ-obeisances; te-unto you as; astu-are; bhūta-bhāvana-the generator of all living beings; pūrva-ja-the firstborn; tat vijānīhi-please explain that knowledge; yat jñānam-which knowledge; ātma-tattva-transcendental; nidarśanam-specifically directs.

Śrī Nārada Muni asked Brahmājī: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.

The perfection of the paramparā system, or the path of disciplic succession, is further confirmed. In the previous chapter it has been established that Brahmājī, the firstborn living entity, received knowledge directly from the Supreme Lord, and the same knowledge was imparted to Nārada, the next disciple. Nārada asked to receive the knowledge, and Brahmājī imparted it upon being asked. Therefore, asking for transcendental knowledge from the right person and receiving it properly is the regulation of the disciplic succession. This process is recommended in the Bhagavad-gītā (4.2). The inquisitive student must approach a qualified spiritual master to receive transcendental knowledge by surrender, submissive inquiries and service. Knowledge received by submissive inquiries and service is more effective than knowledge received in exchange for money. A spiritual master in the line of disciplic succession from Brahmā and Nārada has no demand for dollars and cents. A bona fide student has to satisfy him by sincere service to obtain knowledge of the relation and nature of the individual soul and the Supersoul.

TEXT 2

yad rūpaṁ yad adhiṣṭhānaṁ

yataḥ sṛṣṭam idaṁ prabho

yat saṁsthaṁ yat paraṁ yac ca

tat tattvaṁ vada tattvataḥ

SYNONYMS

yat-what; rūpam-the symptoms of manifestation; yat-what; adhiṣṭhānam-background; yataḥ-from where; sṛṣṭam-created; idam-this world; prabho-O my father; yat-in which; saṁstham-conserved; yat-what; param-under control; yat-what are; ca-and; tat-of this; tattvam-the symptoms; vada-please describe; tattvataḥ-factually.

My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done?

The inquiries by Nārada Muni on the basis of factual cause and effect appear very reasonable. The atheists, however, put forward many self-made theories without any touch of cause and effect. The manifested world, as well as the spirit soul, is still unexplained by the godless atheists through the medium of experimental knowledge, although they have put forward many theories manufactured by their fertile brains. Contrary to such mental speculative theories of creation, however, Nārada Muni wanted to know all the facts of creation in truth, and not by theories.

Transcendental knowledge regarding the soul and the Supersoul includes knowledge of the phenomenal world and the basis of its creation. In the phenomenal world three things are factually observed by any intelligent man: the living beings, the manifest world, and the ultimate control over them. The intelligent man can see that neither the living entity nor the phenomenal world are creations of chance. The symmetry of creation and its regulative actions and reactions suggests the plan of an intelligent brain behind them, and by genuine inquiry one may find out the ultimate cause with the help of one who knows them factually.

TEXT 3

sarvaṁ hy etad bhavān veda

bhūta-bhavya-bhavat-prabhuḥ

karāmalaka-vad viśvaṁ

vijñānāvasitaṁ tava

SYNONYMS

sarvam-all and everything; hi-certainly; etat-this; bhavān-your good self; veda-know; bhūta-all that is created or born; bhavya-all that will be created or born; bhavat-all that is being created; prabhuḥ-you, the master of everything; kara-āmalaka-vat-just like a walnut within your grip; viśvam-the universe; vijñāna-avasitam-within your knowledge scientifically; tava-your.

My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut.

Brahmā is the direct creator of the manifested universe and everything within the universe. He therefore knows what happened in the past, what will happen in the future, and what is happening at present. Three principal items, namely the living being, the phenomenal world and the controller, are all in continuous action-past, present and future-and the direct manager is supposed to know everything of such actions and reactions, as one knows about a walnut within the grip of one's palm. The direct manufacturer of a particular thing is supposed to know how he learned the art of manufacturing, where he got the ingredients, how he set it up and how the products in the manufacturing process are being turned out. Because Brahmā is the firstborn living being, naturally he is supposed to know everything about creative functions.

TEXT 4

yad-vijñāno yad-ādhāro

yat-paras tvaṁ yad-ātmakaḥ

ekaḥ sṛjasi bhūtāni

bhūtair evātma-māyayā

SYNONYMS

yat-vijñānaḥ-the source of knowledge; yat-ādhāraḥ-under whose protection; yat-paraḥ-under whose subordination; tvam-you; yat-ātmakaḥ-in what capacity; ekaḥ-alone; sṛjasi-you are creating; bhūtāni-the living entities; bhūtaiḥ-with the help of the material elements; eva-certainly; ātma-self; māyayā-by potency.

My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy?

It was known to Śrī Nārada Muni that Lord Brahmā attained creative energy by undergoing severe austerities. As such, he could understand that there was someone else superior to Brahmājī who invested Brahmā with the power of creation. Therefore he asked all the above questions. Discoveries of progressive scientific achievements are therefore not independent. The scientist has to attain the knowledge of a thing already existing by means of the wonderful brain made by someone else. A scientist can work with the help of such an awarded brain, but it is not possible for the scientist to create his own or a similar brain. Therefore no one is independent in the matter of any creation, nor is such creation automatic.

TEXT 5

ātman bhāvayase tāni

na parābhāvayan svayam

ātma-śaktim avaṣṭabhya

ūrṇanābhir ivāklamaḥ

SYNONYMS

ātman (ātmani)-by self; bhāvayase-manifest; tāni-all those; na-not; parābhāvayan-being defeated; svayam-yourself; ātma-śaktim-self-sufficient power; avaṣṭabhya-being employed; ūrṇa-nābhiḥ-the spider; iva-like; aklamaḥ-without help.

As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other's help.

The best example of self-sufficiency is the sun. The sun does not require to be illuminated by any other body. Rather, it is the sun which helps all other illuminating agents, for in the presence of the sun no other illuminating agent becomes prominent. Nārada compared the position of Brahmā to the self-sufficiency of the spider, who creates its own field of activities without any other's help by employment of its own energetic creation of saliva.

TEXT 6

nāhaṁ veda paraṁ hy asmin

nāparaṁ na samaṁ vibho

nāma-rūpa-guṇair bhāvyaṁ

sad-asat kiñcid anyataḥ

SYNONYMS

na-do not; aham-myself; veda-know; param-superior; hi-for; asmin-in this world; na-neither; aparam-inferior; na-nor; samam-equal; vibho-O great one; nāma-name; rūpa-characteristics; guṇaiḥ-by qualification; bhāvyam-all that is created; sat-eternal; asat-temporary; kiñcit-or anything like that; anyataḥ-from any other source.

Whatever we can understand by the nomenclature, characteristics and features of a particular thing-superior, inferior or equal, eternal or temporary-is not created from any source other than that of Your Lordship, thou so great.

The manifested world is full of varieties of created beings in others. In human society the human being is considered to be the superior living being, and amongst the human beings there are also different varieties: good, bad, equal, etc. But Nārada Muni took for granted that none of them has any source of generation besides his father, Brahmājī. Therefore he wanted to know all about them from Lord Brahmā.

TEXT 7

sa bhavān acarad ghoraṁ

yat tapaḥ susamāhitaḥ

tena khedayase nas tvaṁ

parā-śaṅkāṁ ca yacchasi

SYNONYMS

saḥ-he; bhavān-your good self; acarat-undertook; ghoram-severe; yat tapaḥ-meditation; su-samāhitaḥ-in perfect discipline; tena-for that reason; khedayase-gives pain; naḥ-ourselves; tvam-your good self; parā-the ultimate truth; śaṅkām-doubts; ca-and; yacchasi-giving us a chance.

Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.

Following in the footsteps of Śrī Nārada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Nārada Muni accepted Brahmā as the Supreme due to Lord Brahmā's wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmā also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahaṅgrahopāsitā, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahaṅgrahopāsanā may be one of the processes for transcendental realization, but the ahaṅgrahopāsitā can never be God Himself. No one becomes God by undergoing a process of transcendental realization. Nārada Muni thought of Brahmājī as the Supreme Person, but when he saw Brahmājī engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.

TEXT 8

etan me pṛcchataḥ sarvaṁ

sarva-jña sakaleśvara

vijānīhi yathaivedam

ahaṁ budhye 'nuśāsitaḥ

SYNONYMS

etat-all those; me-unto me; pṛcchataḥ-inquisitive; sarvam-all that is inquired; sarva-jña-one who knows everything; sakala-over all; īśvara-the controller; vijānīhi-kindly explain; yathā-as; eva-they are; idam-this; aham-myself; budhye-can understand; anuśāsitaḥ-just learning from you.

My dear father, you know everything, and you are the controller of all. Therefore may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student.

The inquiries made by Nārada Muni are very important for everyone concerned, and as such Nārada requested Brahmājī to deem them suitable so that all others who may come in the line of disciplic succession of the Brahma-sampradāya may also know them properly without any difficulty.

TEXT 9

brahmovāca

samyak kāruṇikasyedaṁ

vatsa te vicikitsitam

yad ahaṁ coditaḥ saumya

bhagavad-vīrya-darśane

SYNONYMS

brahmā uvāca-Lord Brahmā said; samyak-perfectly; kāruṇikasya-of you, who are very kind; idam-this; vatsa-my dear boy; te-your; vicikitsitam-inquisitiveness; yat-by which; aham-myself; coditaḥ-inspired; saumya-O gentle one; bhagavat-of the Personality of Godhead; vīrya-prowess; darśane-in the matter of.

Lord Brahmā said: My dear boy Nārada, being merciful to all (including me) you have asked all these questions because I have been inspired to see into the prowess of the Almighty Personality of Godhead.

Brahmājī, being so questioned by Nāradajī, congratulated him, for it is usual for the devotees to become very enthusiastic whenever they are questioned concerning the Almighty Personality of Godhead. That is the sign of a pure devotee of the Lord. Such discourses on the transcendental activities of the Lord purify the atmosphere in which such discussions are held, and the devotees thus become enlivened while answering such questions. It is purifying both for the questioners and for one who answers the questions. The pure devotees are not only satisfied by knowing everything about the Lord, but are also eager to broadcast the information to others, for they want to see that the glories of the Lord are known to everyone. Thus the devotee feels satisfied when such an opportunity is offered to him. This is the basic principle of missionary activities.

TEXT 10

nānṛtaṁ tava tac cāpi

yathā māṁ prabravīṣi bhoḥ

avijñāya paraṁ matta

etāvat tvaṁ yato hi me

SYNONYMS

na-not; anṛtam-false; tava-of yours; tat-that; ca-also; api-as you have stated; yathā-in the matter of; mām-of myself; prabravīṣi-as you describe; bhoḥ-O my son; avijñāya-without knowing; param-the Supreme; mattaḥ-beyond myself; etāvat-all that you have spoken; tvam-yourself; yataḥ-for the reason of; hi-certainly; me-about me.

Whatever you have spoken about me is not false because unless and until one is aware of the Personality of Godhead, who is the ultimate truth beyond me, one is sure to be illusioned by observing my powerful activities.

"The frog in the well" logic illustrates that a frog residing in the atmosphere and boundary of a well cannot imagine the length and breadth of the gigantic ocean. Such a frog, when informed of the gigantic length and breadth of the ocean, first of all does not believe that there is such an ocean, and if someone assures him that factually there is such a thing, the frog then begins to measure it by imagination by means of pumping its belly as far as possible, with the result that the tiny abdomen of the frog bursts and the poor frog dies without any experience of the actual ocean. Similarly, the material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog.

Sometimes a materially powerful man is accepted as God or the incarnation of God without any knowledge of the factual God. Such a material assessment may be gradually extended, and the attempt may reach to the highest limit of Brahmājī, who is the topmost living being within the universe and has a duration of life unimaginable to the material scientist. As we get information from the most authentic book of knowledge, the Bhagavad-gītā (8.17), Brahmājī's one day and night is calculated to be some hundreds of thousands of years on our planet. This long duration of life may not be believed by "the frog in the well," but persons who have a realization of the truths mentioned in the Bhagavad-gītā accept the existence of a great personality who creates the variegatedness of the complete universe. It is understood from the revealed scriptures that the Brahmājī of this universe is younger than all the other Brahmās in charge of the many, many universes beyond this, but none of them can be equal to the Personality of Godhead.

Nāradajī is one of the liberated souls, and after his liberation he was known as Nārada; otherwise, before his liberation, he was simply a son of a maidservant. The questions may be asked why Nāradajī was not aware of the Supreme Lord and why he mis-conceived Brahmājī to be the Supreme Lord, although factually he was not. A liberated soul is never bewildered by such a mistaken idea, so why did Nāradajī ask all those questions just like an ordinary man with a poor fund of knowledge? There was such bewilderment in Arjuna also, although he is eternally the associate of the Lord. Such bewilderment in Arjuna or in Nārada takes place by the will of the Lord so that other, nonliberated persons may realize the real truth and knowledge of the Lord. The doubt arising in the mind of Nārada about Brahmājī's becoming all-powerful is a lesson for the frogs in the well, that they may not be bewildered in misconceiving the identity of the Personality of Godhead (even by comparison to a personality like Brahmā, so what to speak of ordinary men who falsely pose themselves as God or an incarnation of God). The Supreme Lord is always the Supreme, and as we have tried to establish many times in these purports, no living being, even up to the standard of Brahmā, can claim to be one with the Lord. One should not be misled when people worship a great man as God after his death as a matter of hero worship. There were many kings like Lord Rāmacandra, the King of Ayodhyā, but none of them are mentioned as God in the revealed scriptures. To be a good king is not necessarily the qualification for being Lord Rāma, but to be a great personality like Kṛṣṇa is the qualification for being the Personality of Godhead. If we scrutinize the characters who took part in the Battle of Kurukṣetra, we may find that Mahārāja Yudhiṣṭhira was no less a pious king than Lord Rāmacandra, and by character study Mahārāja Yudhiṣṭhira was a better moralist than Lord Kṛṣṇa. Lord Kṛṣṇa asked Mahārāja Yudhiṣṭhira to lie, but Mahārāja Yudhiṣṭhira protested. But that does not mean that Mahārāja Yudhiṣṭhira could be equal to Lord Rāmacandra or Lord Kṛṣṇa. The great authorities have estimated Mahārāja Yudhiṣṭhira to be a pious man, but they have accepted Lord Rāma or Kṛṣṇa as the Personality of Godhead. The Lord is therefore a different identity in all circumstances, and no idea of anthropomorphism can be applied to Him. The Lord is always the Lord, and a common living being can never be equal to Him.

TEXT 11

yena sva-rociṣā viśvaṁ

rocitaṁ rocayāmy aham

yathārko 'gnir yathā somo

yatharkṣa-graha-tārakāḥ

SYNONYMS

yena-by whom; sva-rociṣā-by His own effulgence; viśvam-all the world; rocitam-already created potentially; rocayāmi-do manifest; aham-I; yathā-as much; arkaḥ-the sun; agniḥ-fire; yathā-as; somaḥ-the moon; yathā-as also; ṛkṣa-the firmament; graha-the influential planets; tārakāḥ-the stars.

I create after the Lord's creation by His personal effulgence [known as the brahmajyoti], just as when the sun manifests its fire, the moon, the firmament, the influential planets and the twinkling stars also manifest their brightness.

Lord Brahmājī said to Nārada that his impression that Brahmā was not the supreme authority in the creation was correct. Sometimes less intelligent men have the foolish impression that Brahmā is the cause of all causes. But Nārada wanted to clear the matter by the statements of Brahmājī, the supreme authority in the universe. As the decision of the supreme court of a state is final, similarly the judgment of Brahmājī, the supreme authority in the universe, is final in the Vedic process of acquiring knowledge. As we have already affirmed in the previous verse, Nāradajī was a liberated soul; therefore, he was not one of the less intelligent men who accept a false god or gods in their own ways. He represented himself as less intelligent and yet intelligently presented a doubt to be cleared by the supreme authority so that the uninformed might take note of it and be rightly informed about the intricacies of the creation and the creator.

In this verse Brahmājī clears up the wrong impression held by the less intelligent and affirms that he creates the universal variegatedness after the potential creation by the glaring effulgence of Lord Śrī Kṛṣṇa. Brahmājī has also separately given this statement in the saṁhitā known as the Brahma-saṁhitā (5.40), where he says:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I serve the Supreme Personality of Godhead Govinda, the primeval Lord, whose transcendental bodily effulgence, known as the brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets, etc., with varieties of climates and specific conditions of life."

The same statement is in the Bhagavad-gītā (14.27). Lord Kṛṣṇa is the background of the brahmajyoti (brahmaṇo hi pratiṣṭhāham). In the Nirukti, or Vedic dictionary, the import of pratiṣṭhā is mentioned as "that which establishes." So the brahmajyoti is not independent or self-sufficient. Lord Śrī Kṛṣṇa is ultimately the creator of the brahmajyoti, mentioned in this verse as sva-rociṣā, or the effulgence of the transcendental body of the Lord. This brahmajyoti is all-pervading, and all creation is made possible by its potential power; therefore the Vedic hymns declare that everything that exists is being sustained by the brahmajyoti (sarvaṁ khalv idaṁ brahma). Therefore the potential seed of all creation is the brahmajyoti, and the same brahmajyoti, unlimited and unfathomed, is established by the Lord. Therefore the Lord (Śrī Kṛṣṇa) is ultimately the supreme cause of all creation (ahaṁ sarvasya prabhavaḥ [Bg. 10.8]).

One should not expect the Lord to create like a blacksmith with a hammer and other instruments. The Lord creates by His potencies. He has His multifarious potencies (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]). Just as the small seed of a banyan fruit has the potency to create a big banyan tree, the Lord disseminates all varieties of seeds by His potential brahmajyoti (sva-rociṣā), and the seeds are made to develop by the watering process of persons like Brahmā. Brahmā cannot create the seeds, but he can manifest the seed into a tree, just as a gardener helps plants and orchards to grow by the watering process. The example cited here of the sun is very appropriate. In the material world the sun is the cause of all illumination: fire, electricity, the rays of the moon, etc. All luminaries in the sky are creations of the sun, the sun is the creation of the brahmajyoti, and the brahmajyoti is the effulgence of the Lord. Thus the ultimate cause of creation is the Lord.

TEXT 12

tasmai namo bhagavate

vāsudevāya dhīmahi

yan-māyayā durjayayā

māṁ vadanti jagad-gurum

SYNONYMS

tasmai-unto Him; namaḥ-offer my obeisances; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Lord Kṛṣṇa; dhīmahi-do meditate upon Rim; yat-by whose; māyayā-potencies; durjayayā-invincible; mām-unto me; vadanti-they say; jagat-the world; gurum-the master.

I offer my obeisances and meditate upon Lord Kṛṣṇa [Vāsudeva], the Personality of Godhead, whose invincible potency influences them [the less intelligent class of men] to call me the supreme controller.

As will be more clearly explained in the next verse, the illusory potency of the Lord bewilders the less intelligent to accept Brahmājī, or for that matter any other person, as the Supreme Lord. Brahmājī, however, refuses to be called this, and he directly offers his respectful obeisances unto Lord Vāsudeva, or Śrī Kṛṣṇa, the Personality of Godhead, as he has already offered the same respects to Him in the Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"The Supreme Lord is the Personality of Godhead Śrī Kṛṣṇa, the primeval Lord in His transcendental body, the ultimate cause of all causes. I worship that primeval Lord Govinda."

Brahmājī is conscious of his actual position, and he knows how less intelligent persons, bewildered by the illusory energy of the Lord, whimsically accept anyone and everyone as God. A responsible personality like Brahmājī refuses to be addressed as the Supreme Lord by his disciples or subordinates, but foolish persons praised by men of the nature of dogs, hogs, camels and asses feel flattered to be addressed as the Supreme Lord. Why such persons take pleasure in being addressed as God, or why such persons are addressed as God by foolish admirers, is explained in the following verse.

TEXT 13

vilajjamānayā yasya

sthātum īkṣā-pathe 'muyā

vimohitā vikatthante

mamāham iti durdhiyaḥ

SYNONYMS

vilajjamānayā-by one who is ashamed; yasya-whose; sthātum-to stay; īkṣā-pathe-in front; amuyā-by the bewildering energy; vimohitāḥ-those who are bewildered; vikatthante-talk nonsense; mama-it is mine; aham-I am everything; iti-thus vituperating; durdhiyaḥ-thus ill conceived.

The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of "It is I" and "It is mine."

The invincibly powerful deluding energy of the Personality of God, or the third energy, representing nescience, can bewilder the entire world of animation, but still she is not strong enough to be able to stand in front of the Supreme Lord. Nescience is behind the Personality of Godhead, where she is powerful enough to mislead the living beings, and the primary symptom of bewildered persons is that they talk nonsense. Nonsensical talks are not supported by the principles of Vedic literatures, and first-grade nonsense talk is "It is I, it is mine." A godless civilization is exclusively conducted by such false ideas, and such persons, without any factual realization of God, accept a false God or falsely declare themselves to be God to mislead persons who are already bewildered by the deluding energy. Those who are before the Lord, however, and who surrender unto Him, cannot be influenced by the deluding energy; therefore they are free from the misconception of "It is I, it is mine," and therefore they do not accept a false God or pose themselves as equal to the Supreme Lord. Identification of the bewildered person is distinctly given in this verse.

TEXT 14

dravyaṁ karma ca kālaś ca

svabhāvo jīva eva ca

vāsudevāt paro brahman

na cānyo 'rtho 'sti tattvataḥ

SYNONYMS

dravyam-the ingredients (earth, water, fire, air and sky); karma-the interaction; ca-and; kālaḥ-eternal time; ca-also; sva-bhāvaḥ-intuition or nature; jīvaḥ-the living being; eva-certainly; ca-and; vāsudevāt-from Vāsudeva; paraḥ-differentiated parts; brahman-O brāhmaṇa; na-never; ca-also; anyaḥ-separate; arthaḥ-value; asti-there is; tattvataḥ-in truth.

The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Vāsudeva, and in truth there is no other value in them.

This phenomenal world is impersonally the representation of Vāsudeva because the ingredients of its creation, their interaction and the enjoyer of the resultant action, the living being, are all produced by the external and internal energies of Lord Kṛṣṇa. This is confirmed in the Bhagavad-gītā (7.4-5). The ingredients, namely earth, water, fire, air and sky, as well as the conception of material identity, intelligence and the mind, are produced of the external energy of the Lord. The living entity who enjoys the interaction of the above gross and subtle ingredients, as set up by eternal time, is an offshoot of internal potency, with freedom to remain either in the material world or in the spiritual world. In the material world the living entity is enticed by deluding nescience, but in the spiritual world he is in the normal condition of spiritual existence without any delusion. The living entity is known as the marginal potency of the Lord. But in all circumstances, neither the material ingredients nor the spiritual parts and parcels are independent of the Personality of Godhead Vāsudeva, for all things, whether products of the external, internal or marginal potencies of the Lord, are simply displays of the same effulgence of the Lord, just as light, heat and smoke are displays of fire. None of them are separate from the fire-all of them combine together to be called fire; similarly, all phenomenal manifestations, as well as the effulgence of the body of Vāsudeva, are His impersonal features, whereas He eternally exists in His transcendental form called sac-cid-ānanda-vigrahaḥ [Bs. 5.1], distinct from all conceptions of the material ingredients mentioned above.

TEXT 15

nārāyaṇa-parā vedā

devā nārāyaṇāṅgajāḥ

nārāyaṇa-parā lokā

nārāyaṇa-parā makhāḥ

SYNONYMS

nārāyaṇa-the Supreme Lord; parāḥ-is the cause and is meant for; vedāḥ-knowledge; devāḥ-the demigods; nārāyaṇa-the Supreme Lord; aṅga-jāḥ-assisting hands; nārāyaṇa-the Personality of Godhead; parāḥ-for the sake of; lokāḥ-the planets; nārāyaṇa-the Supreme Lord; parāḥ-just to please Him; makhāḥ-all sacrifices.

The Vedic literatures are made by and are meant for the Supreme Lord, the demigods are also meant for serving the Lord as parts of His body, the different planets are also meant for the sake of the Lord, and different sacrifices are performed just to please Him.

According to the Vedānta-sūtras (śāstra-yonitvāt), the Supreme Lord is the author of all revealed scriptures, and all revealed scriptures are for knowing the Supreme Lord. Veda means knowledge that leads to the Lord. The Vedas are made just to revive the forgotten consciousness of the conditioned souls, and any literature not meant for reviving God consciousness is rejected at once by the nārāyaṇa-para devotees. Such deluding books of knowledge, not having Nārāyaṇa as their aim, are not at all knowledge, but are the playgrounds for crows who are interested in the rejected refuse of the world. Any book of knowledge (science or art) must lead to the knowledge of Nārāyaṇa; otherwise it must be rejected. That is the way of advancement of knowledge. The supreme worshipable Deity is Nārāyaṇa. The demigods are recommended secondarily for worship in relation to Nārāyaṇa because the demigods are assisting hands in the management of the universal affairs. As the officers of a kingdom are respected due to their relation to the king, the demigods are worshiped due to their relation to the Lord. Without the Lord's relation, worship of the demigods is unauthorized (avidhi-pūrvakam), just as it is improper to water the leaves and branches of a tree without watering its root. Therefore the demigods are also dependent on Nārāyaṇa. The lokas, or different planets, are attractive because they have different varieties of life and bliss partially representing the sac-cid-ānanda-vigraha [Bs. 5.1]. Everyone wants the eternal life of bliss and knowledge. In the material world such an eternal life of bliss and knowledge is progressively realized in the upper planets, but after reaching there one is inclined to achieve further progress along the path back to Godhead. Duration of life, with a proportionate quantity of bliss and knowledge, may be increased from one planet to another. One can increase the duration of life to thousands and hundreds of thousands of years in different planets, but nowhere is there eternal life. But one who can reach the highest planet, that of Brahmā, can aspire to reach the planets in the spiritual sky, where life is eternal. Therefore, the progressive journey from one planet to another culminates in reaching the supreme planet of the Lord (mad-dhāma), where life is eternal and full of bliss and knowledge. All different kinds of sacrifice are performed just to satisfy Lord Nārāyaṇa with a view to reach Him, and the best sacrifice recommended in this age of Kali is saṅkīrtana-yajña, the mainstay of the devotional service of a nārāyaṇa-para devotee.

TEXT 16

nārāyaṇa-paro yogo

nārāyaṇa-paraṁ tapaḥ

nārāyaṇa-paraṁ jñānaṁ

nārāyaṇa-parā gatiḥ

SYNONYMS

nārāyaṇa-paraḥ-just to know Nārāyaṇa; yogaḥ-concentration of mind; nārāyaṇa-param-just with an aim to achieve Nārāyaṇa; tapaḥ-austerity; nārāyaṇa-param-just to realize a glimpse of Nārāyaṇa; jñānam-culture of transcendental knowledge; nārāyaṇa-parā-the path of salvation ends by entering the kingdom of Nārāyaṇa; gatiḥ-progressive path.

All different types of meditation or mysticism are means for realizing Nārāyaṇa. All austerities are aimed at achieving Nārāyaṇa. Culture of transcendental knowledge is for getting a glimpse of Nārāyaṇa, and ultimately salvation is entering the kingdom of Nārāyaṇa.

In meditation, there are two systems of yoga, namely aṣṭāṅga-yoga and sāṅkhya-yoga. Aṣṭāṅga-yoga is practice in concentrating the mind, releasing oneself from all engagements by the regulative processes of meditation, concentration, sitting postures, blocking the movements of the internal circulation of air, etc. Sāṅkhya-yoga is meant to distinguish the truth from ephemerals. But ultimately both the systems are meant for realizing the impersonal Brahman, which is but a partial representation of Nārāyaṇa, the Personality of Godhead. As we have explained before, the impersonal Brahman effulgence is only a part of the Personality of Godhead. Impersonal Brahman is situated on the person of the Supreme Personality of Godhead, and as such, Brahman is the glorification of the personality of the Godhead. This is confirmed both in the Bhagavad-gītā and in the Matsya Purāṇa. Gati refers to the ultimate destination, or the last word in liberation. Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuṇṭha sky. Therefore the conclusion is that Nārāyaṇa, or the Personality of Godhead, is the ultimate destination for all kinds of yoga systems as well as all kinds of liberation.

TEXT 17

tasyāpi draṣṭur īśasya

kūṭa-sthasyākhilātmanaḥ

sṛjyaṁ sṛjāmi sṛṣṭo 'ham

īkṣayaivābhicoditaḥ

SYNONYMS

tasya-His; api-certainly; draṣṭuḥ-of the seer; īśasya-of the controller; kūṭa-sthasya-of the one who is over everyone's intelligence; akhila-ātmanaḥ-of the Supersoul; sṛjyam-that which is already created; sṛjāmi-do I discover; sṛṣṭaḥ-created; aham-myself; īkṣayā-by glance over; eva-exactly; abhicoditaḥ-being inspired by Him.

Inspired by Him only, I discover what is already created by Him [Nārāyaṇa] under His vision as the all-pervading Supersoul, and I also am created by Him only.

Even Brahmā, the creator of the universe, admits that he is not the actual creator but is simply inspired by the Lord Nārāyaṇa and therefore creates under His superintendence those things already created by Him, the Supersoul of all living entities. Two identities of soul, the Supersoul and the individual soul, are admitted to be in the living entity, even by the greatest authority of the universe. The Supersoul is the Supreme Lord, the Personality of Godhead, whereas the individual soul is the eternal servitor of the Lord. The Lord inspires the individual soul to create what is already created by the Lord, and by the good will of the Lord a discoverer of something in the world is accredited as the discoverer. It is said that Columbus discovered the Western Hemisphere, but actually the tract of land was not created by Columbus. The vast tract of land was already there by the omnipotency of the Supreme Lord, and Columbus, by dint of his past service unto the Lord, was blessed with the credit of discovering America. Similarly, no one can create anything without the sanction of the Lord, since everyone sees according to his ability. This ability is also awarded by the Lord according to one's willingness to render service unto the Lord. One must therefore be voluntarily willing to render service unto the Lord, and thus the Lord will empower the doer in proportion to his surrender unto the lotus feet of the Lord. Lord Brahmā is a great devotee of the Lord; therefore he has been empowered or inspired by the Lord to create such a universe as the one manifested before us. The Lord also inspired Arjuna to fight in the field of Kurukṣetra as follows:

tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savyasācin

(Bg. 11.33)

The Battle of Kurukṣetra, or any other battle at any place or at any time, is made by the will of the Lord, for no one can arrange such mass annihilation without the sanction of the Lord. The party of Duryodhana insulted Draupadī, a great devotee of Kṛṣṇa, and she appealed to the Lord as well as to all the silent observers of this unwarranted insult. Arjuna was then advised by the Lord to fight and take credit; otherwise the party of Duryodhana would be killed anyway by the will of the Lord. So Arjuna was advised just to become the agent and take the credit for killing great generals like Bhīṣma and Karṇa.

In the Vedic writings such as the Kaṭha Upaniṣad, the Lord is described as the sarva-bhūta-antarātmā, or the Personality of Godhead who resides in everyone's body and who directs everything for one who is a soul surrendered unto Him. Those who are not surrendered souls are put under the care of the material nature (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]); therefore, they are allowed to do things on their own account and suffer the consequences themselves. Devotees like Brahmā and Arjuna do not do anything on their own account, but as fully surrendered souls they always await indications from the Lord; therefore they attempt to do something which appears very wonderful to ordinary vision. One of the Lord's names is Urukrama, or one whose actions are very wonderful and are beyond the imagination of the living being, so the actions of His devotees sometimes appear very wonderful due to the direction of the Lord. Beginning from Brahmā, the topmost intelligent living entity within the universe, down to the smallest ant, every living entity's intelligence is overseen by the Lord in His transcendental position as the witness of all actions. The subtle presence of the Lord is felt by the intelligent man who can study the psychic effects of thinking, feeling and willing.

TEXT 18

sattvaṁ rajas tama iti

nirguṇasya guṇās trayaḥ

sthiti-sarga-nirodheṣu

gṛhītā māyayā vibhoḥ

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; iti-all these; nirguṇasya-of the Transcendence; guṇāḥ trayaḥ-are three qualities; sthiti-maintenance; sarga-creation; nirodheṣu-in destruction; gṛhītāḥ-accepted; māyayā-by the external energy; vibhoḥ-of the Supreme.

The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.

The Supreme Lord is the master of the external energy manifested by the three material modes, namely goodness, passion and ignorance, and as master of this energy He is ever unaffected by the influence of such bewildering energy. The living entities, the jīvas, however, are affected by or susceptible to being influenced by such modes of material nature-that is the difference between the Lord and the living entities. The living entities are subjected by those qualities, although originally the living entities are qualitatively one with the Lord. In other words, the material modes of nature, being products of the energy of the Lord, are certainly connected with the Lord, but the connection is just like that between the master and the servants. The Supreme Lord is the controller of the material energy, whereas the living entities, who are entangled in the material world, are neither masters nor controllers. Rather, they become subordinate to or controlled by such energy. Factually the Lord is eternally manifested by His internal potency or spiritual energy just like the sun and its rays in the clear sky, but at times He creates the material energy, as the sun creates a cloud in the clear sky. As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti.

TEXT 19

kārya-kāraṇa-kartṛtve

dravya-jñāna-kriyāśrayāḥ

badhnanti nityadā muktaṁ

māyinaṁ puruṣaṁ guṇāḥ

SYNONYMS

kārya-effect; kāraṇa-cause; kartṛtve-in activities; dravya-material; jñāna-knowledge; kriyā-āśrayāḥ-manifested by such symptoms; badhnanti-conditions; nityadā-eternally; muktam-transcendental; māyinam-affected by material energy; puruṣam-the living entity; guṇāḥ-the material modes.

These three modes of material nature, being further manifested as matter, knowledge and activities, put the eternally transcendental living entity under conditions of cause and effect and make him responsible for such activities.

Because they are between the internal and external potencies, the eternally transcendental living entities are called the marginal potency of the Lord. Factually, the living entities are not meant to be so conditioned by material energy, but due to their being affected by the false sense of lording it over the material energy, they come under the influence of such potency and thus become conditioned by the three modes of material nature. This external energy of the Lord covers up the pure knowledge of the living entity's eternally existing with Him, but the covering is so constant that it appears that the conditioned soul is eternally ignorant. Such is the wonderful action of māyā, or external energy manifested as if materially produced. By the covering power of the material energy, the material scientist cannot look beyond the material causes, but factually, behind the material manifestations, there are adhibhūta, adhyātma and adhidaiva actions, which the conditioned soul in the mode of ignorance cannot see. The adhibhūta manifestation entails repetitions of births and deaths with old age and diseases, the adhyātma manifestation conditions the spirit soul, and the adhidaiva manifestation is the controlling system. These are the material manifestations of cause and effect and the sense of responsibility of the conditioned actors. They are, after all, manifestations of the conditioned state, and the human being's freedom from such a conditioned state is the highest perfectional attainment.

TEXT 20

sa eṣa bhagavāḹ liṅgais

tribhir etair adhokṣajaḥ

svalakṣita-gatir brahman

sarveṣāṁ mama ceśvaraḥ

SYNONYMS

saḥ-He; eṣaḥ-this; bhagavān-the Personality of Godhead; liṅgaiḥ-by the symptoms; tribhiḥ-by the three; etaiḥ-by all these; adhokṣajaḥ-the Superseer Transcendence; su-alakṣita-veritably unseen; gatiḥ-movement; brahman-O Nārada; sarveṣām-of everyone; mama-mine; ca-as also; īśvaraḥ-the controller.

O Brāhmaṇa Nārada, the Superseer, the transcendent Lord, is beyond the perception of the material senses of the living entities because of the above-mentioned three modes of nature. But He is the controller of everyone, including me.

In the Bhagavad-gītā (7.24-25) the Lord has declared very clearly that the impersonalist, who gives more importance to the transcendental rays of the Lord as brahmajyoti and who concludes that the Absolute Truth is ultimately impersonal and only manifests a form at a time of necessity, is less intelligent than the personalist, however much the impersonalist may be engaged in studying the Vedānta. The fact is that such impersonalists are covered by the above-mentioned three modes of material nature; therefore, they are unable to approach the transcendental Personality of the Lord. The Lord is not approachable by everyone because He is curtained by His yogamāyā potency. But one should not wrongly conclude that the Lord was formerly unmanifested and has now manifested Himself in the human form. This misconception of the formlessness of the Supreme Personality of Godhead is due to the yogamāyā curtain of the Lord and can be removed only by the Supreme Will, as soon as the conditioned soul surrenders unto Him. The devotees of the Lord who are transcendental to the above-mentioned three modes of material nature can see the all-blissful transcendental form of the Lord with their vision of love in the attitude of pure devotional service.

TEXT 21

kālaṁ karma svabhāvaṁ ca

māyeśo māyayā svayā

ātman yadṛcchayā prāptaṁ

vibubhūṣur upādade

SYNONYMS

kālam-eternal time; karma-the fate of the living entity; svabhāvam-nature; ca-also; māyā-potency; īśaḥ-the controller; māyayā-by the energy; svayā-of His own; ātman (ātmani)-unto His Self; yadṛcchayā-independently; prāptam-being merged in; vibubhūṣuḥ-appearing differently; upādade-accepted for being created again.

The Lord, who is the controller of all energies, thus creates, by His own potency, eternal time, the fate of all living entities, and their particular nature, for which they were created, and He again merges them independently.

The creation of the material world, wherein the conditioned souls are allowed to act subordinately by the Supreme Lord, takes place again and again after being repeatedly annihilated. The material creation is something like a cloud in the unlimited sky. The real sky is the spiritual sky, eternally filled with the rays of the brahmajyoti, and a portion of this unlimited sky is covered by the mahat-tattva cloud of the material creation, in which the conditioned souls, who want to lord it against the will of the Lord, are put into play as they desire under the control of the Lord by the agency of His external energy. As the rainy season appears and disappears regularly, the creation takes place and is again annihilated under the control of the Lord, as confirmed in the Bhagavad-gītā (8.19). So the creation and annihilation of the material worlds is a regular action of the Lord just to allow the conditioned souls to play as they like and thereby create their own fate of being differently created again in terms of their independent desires at the time of annihilation. The creation, therefore, takes place at a historical date (as we are accustomed to think of everything which has a beginning in our tiny experience). The process of creation and annihilation is called anādi, or without reference to date regarding the time the creation first took place, because the duration of even a partial creation is 8,640,000,000 years. The law of creation is, however, as mentioned in the Vedic literatures, that it is created at certain intervals and is again annihilated by the will of the Lord. The whole material or even the spiritual creation is a manifestation of the energy of the Lord, just as the light and heat of a fire are different manifestations of the fire's energy. The Lord therefore exists in His impersonal form by such expansion of energy, and the complete creation rests on His impersonal feature. Nonetheless He keeps Himself distinct from such creation as the pūrṇam (or complete), and so no one should wrongly think that His personal feature is not existent due to His impersonal unlimited expansions. The impersonal expansion is a manifestation of His energy, and He is always in His personal feature despite His innumerable unlimited expansions of impersonal energies (Bg. 9.5-7). For human intelligence it is very difficult to conceive how the whole creation rests on His expansion of energy, but the Lord has given a very good example in the Bhagavad-gītā. It is said that although the air and the atoms rest within the huge expansion of the sky, which is like the resting reservoir of everything materially created, still the sky remains separate and unaffected. Similarly although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Śaṅkarācārya, the great advocate of the impersonal form of the Absolute. He says nārāyaṇaḥ paro 'vyaktāt, or Nārāyaṇa exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Nārāyaṇa at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as ātmā, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord.

TEXT 22

kālād guṇa-vyatikaraḥ

pariṇāmaḥ svabhāvataḥ

karmaṇo janma mahataḥ

puruṣādhiṣṭhitād abhūt

SYNONYMS

kālāt-from eternal time; guṇa-vyatikaraḥ-transformation of the modes by reaction; pariṇāmaḥ-transformation; svabhāvataḥ-from the nature; karmaṇaḥ-of activities; janma-creation; mahataḥ-of the mahat-tattva; puruṣa-adhiṣṭhitāt-because of the puruṣa incarnation of the Lord; abhūt-it took place.

After the incarnation of the first puruṣa [Kāraṇārṇavaśāyī Viṣṇu], the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.

By the omnipotency of the Supreme Lord, the whole material creation evolves by the process of transformation and reactions one after another, and by the same omnipotency, they are wound up again one after another and conserved in the body of the Supreme. Kāla, or time, is the synonym of nature and is the transformed manifestation of the principles of material creation. As such, kāla may be taken as the first cause of all creation, and by transformation of nature different activities of the material world become visible. These activities may be taken up as the natural instinct of each and every living being, or even of the inert objects, and after the manifestation of activities there are varieties of products and by-products of the same nature. Originally these are all due to the Supreme Lord. The Vedānta-sūtras and the Bhāgavatam thus begin with the Absolute Truth as the beginning of all creations (janmādy asya yataḥ [SB 1.1.1]).

TEXT 23

mahatas tu vikurvāṇād

rajaḥ-sattvopabṛṁhitāt

tamaḥ-pradhānas tv abhavad

dravya-jñāna-kriyātmakaḥ

SYNONYMS

mahataḥ-of the mahat-tattva; tu-but; vikurvāṇāt-being transformed; rajaḥ-the material mode of passion; sattva-the mode of goodness; upabṛṁhitāt-because of being increased; tamaḥ-the mode of darkness; pradhānaḥ-being prominent; tu-but; abhavat-took place; dravya-matter; jñāna-material knowledge; kriyā-ātmakaḥ-predominantly material activities.

Material activities are caused by the mahat-tattva's being agitated. At first there is transformation of the modes of goodness and passion, and later-due to the mode of ignorance-matter, its knowledge, and different activities of material knowledge come into play.

Material creations of every description are more or less due to the development of the mode of passion (rajas). The mahat-tattva is the principle of material creation, and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent, and afterwards the mode of passion, being generated in due course by material activities of different varieties, becomes prominent, and the living entities are thus involved more and more in ignorance. Brahmā is the representation of the mode of passion, and Viṣṇu is the representation of the mode of goodness, while the mode of ignorance is represented by Lord Śiva, the father of material activities. Material nature is called the mother, and the initiator for materialistic life is the father, Lord Śiva. All material creation by the living entities is therefore initiated by the mode of passion. With the advancement of the duration of life in a particular millennium, the different modes act by gradual development. In the age of Kali (when the mode of passion is most prominent) material activities of different varieties, in the name of advancement of human civilization, take place, and the living entities become more and more involved in forgetting their real identity-the spiritual nature. By a slight cultivation of the mode of goodness, a glimpse of spiritual nature is perceived, but due to the prominence of the mode of passion, the mode of goodness becomes adulterated. Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods. In other words, the gross matters are adhibhūtam, their maintenance is adhidaivam, and the initiator of material activities is called adhyātmam. In the material world these three principles act as prominent features, namely as raw material, its regular supplies, and its use in different varieties of material creations for sense enjoyment by the bewildered entities.

TEXT 24

so 'haṅkāra iti prokto

vikurvan samabhūt tridhā

vaikārikas taijasaś ca

tāmasaś ceti yad-bhidā

dravya-śaktiḥ kriyā-śaktir

jñāna-śaktir iti prabho

SYNONYMS

saḥ-the very same thing; ahaṅkāraḥ-ego; iti-thus; proktaḥ-said; vikurvan-being transformed; samabhūt-became manifested; tridhā-in three features; vaikārikaḥ-in the mode of goodness; taijasaḥ-in the mode of passion; ca-and; tāmasaḥ-in the mode of ignorance; ca-also; iti-thus; yat-what is; bhidā-divided; dravya-śaktiḥ-powers that evolve matter; kriyā-śaktiḥ-initiation that creates; jñāna-śaktiḥ-intelligence that guides; iti-thus; prabho-O master.

The self-centered materialistic ego, thus being transformed into three features, becomes known as the modes of goodness, passion and ignorance in three divisions, namely the powers that evolve matter, knowledge of material creations, and the intelligence that guides such materialistic activities. Nārada, you are quite competent to understand this.

Materialistic ego, or the sense of identification with matter, is grossly self-centered, devoid of clear knowledge of the existence of God. And this self-centered egoism of the materialistic living entities is the cause of their being conditioned by the other paraphernalia and continuing their bondage of material existence. In the Bhagavad-gītā this self-centered egoism is very nicely explained in the Seventh Chapter (verses 24 through 27). The self-centered impersonalist, without a clear conception of the Personality of Godhead, concludes in his own way that the Personality of Godhead takes a material shape from His original impersonal spiritual existence for a particular mission. And this misleading conception of the Supreme Lord by the self-centered impersonalist continues, even though he is seen to be very interested in the Vedic literatures such as the Brahma-sūtras and other highly intellectual sources of knowledge. This ignorance of the personal feature of the Lord is due simply to ignorance of the mixture of different modes. The impersonalist thus cannot conceive of the Lord's eternal spiritual form of eternal knowledge, bliss and existence. The reason is that the Lord reserves the right of not exposing Himself to the nondevotee who, even after a thorough study of literature like the Bhagavad-gītā, remains an impersonalist simply by obstinacy. This obstinacy is due to the action of yogamāyā, a personal energy of the Lord that acts like an aide-de-camp by covering the vision of the obstinate impersonalist. Such a bewildered human being is described as mūḍha, or grossly ignorant, because he is unable to understand the transcendental form of the Lord as being unborn and unchangeable. If the Lord takes a form or material shape from His original impersonal feature, then it means that He is born and changeable from impersonal to personal. But He is not changeable. Nor does He ever take a new birth like a conditioned soul. The conditioned soul may take a form birth after birth due to his conditional existence in matter, but the self-centered impersonalists, by their gross ignorance, accept the Lord as one of them because of self-centered egoism, even after so-called advancement of knowledge in the Vedānta. The Lord, being situated in the heart of every individual living entity, knows very well the tendency of such conditioned souls in terms of past, present and future, but the bewildered conditioned soul hardly can know Him in His eternal form. By the will of the Lord, therefore, the impersonalist, even after knowing the Brahman and Paramātmā features of the Lord, remains ignorant of His eternal personal feature as ever-existent Nārāyaṇa, transcendental to all material creation.

The cause of such gross ignorance is constant engagement by the materialistic man in the matter of artificially increasing material demands. To realize the Supreme Personality of Godhead, one has to purify the materialistic senses by devotional service. The mode of goodness, or the brahminical culture recommended in the Vedic literatures, is helpful to such spiritual realization, and thus the jñāna-śakti stage of the conditioned soul is comparatively better than the other two stages, namely dravya-śakti and kriyā-śakti. The whole material civilization is manifested by a huge accumulation of materials, or, in other words, raw materials for industrial purposes, and the industrial enterprises (kriyā-śakti) are all due to gross ignorance of spiritual life. In order to rectify this great anomaly of materialistic civilization, based on the principles of dravya-śakti and kriyā-śakti, one has to adopt the process of devotional service of the Lord by adoption of the principles of karma-yoga, mentioned in the Bhagavad-gītā (9.27) as follows:

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

TEXT 25

tāmasād api bhūtāder

vikurvāṇād abhūn nabhaḥ

tasya mātrā guṇaḥ śabdo

liṅgaṁ yad draṣṭṛ-dṛśyayoḥ

SYNONYMS

tāmasāt-from the darkness of false ego; api-certainly; bhūta-ādeḥ-of the material elements; vikurvāṇāt-because of transformation; abhūt-generated; nabhaḥ-the sky; tasya-its; mātrā-subtle form; guṇaḥ-quality; śabdaḥ-sound; liṅgam-characteristics; yat-as its; draṣṭṛ-the seer; dṛśyayoḥ-of what is seen.

From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound, exactly as the seer is in relationship with the seen.

The five elements, namely sky, air, fire, water and earth, are all but different qualities of the darkness of false ego. This means that the false ego in the sum total form of mahat-tattva is generated from the marginal potency of the Lord, and due to this false ego of lording it over the material creation, ingredients are generated for the false enjoyment of the living being. The living being is practically the dominating factor over the material elements as the enjoyer, though the background is the Supreme Lord. Factually, save and except the Lord, no one can be called the enjoyer, but the living entity falsely desires to become the enjoyer. This is the origin of false ego. When the bewildered living being desires this, the shadow elements are generated by the will of the Lord, and the living entities are allowed to run after them as after a phantasmagoria.

It is said that first the tan-mātrā sound is created and then the sky, and in this verse it is confirmed that actually it is so, but sound is the subtle form of the sky, and the distinction is like that between the seer and the seen. The sound is the representation of the actual object, as the sound produced speaking of the object gives an idea of the description of the object. Therefore sound is the subtle characteristic of the object. Similarly, sound representation of the Lord, in terms of His characteristics, is the complete form of the Lord, as was seen by Vasudeva and Mahārāja Daśaratha, the fathers of Lord Kṛṣṇa and Lord Rāma. The sound representation of the Lord is nondifferent from the Lord Himself because the Lord and His representation in sound are absolute knowledge. Lord Caitanya has instructed us that in the holy name of the Lord, as sound representation of the Lord, all the potencies of the Lord are invested. Thus one can immediately enjoy the association of the Lord by the pure vibration of the sound representation of His holy name, and the concept of the Lord is immediately manifested before the pure devotee. A pure devotee, therefore, is not aloof from the Lord even for a moment. The holy name of the Lord, as recommended in the śāstras-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-may therefore be constantly chanted by the devotee aspiring to be constantly in touch with the Supreme Lord. One who is thus able to associate with the Lord is sure to be delivered from the darkness of the created world, which is a product of false ego (tamasi mā jyotir gama).

TEXTS 26-29

nabhaso 'tha vikurvāṇād

abhūt sparśa-guṇo 'nilaḥ

parānvayāc chabdavāṁś ca

prāṇa ojaḥ saho balam

vāyor api vikurvāṇāt

kāla-karma-svabhāvataḥ

udapadyata tejo vai

rūpavat sparśa-śabdavat

tejasas tu vikurvāṇād

āsīd ambho rasātmakam

rūpavat sparśavac cāmbho

ghoṣavac ca parānvayāt

viśeṣas tu vikurvāṇād

ambhaso gandhavān abhūt

parānvayād rasa-sparśa-

śabda-rūpa-guṇānvitaḥ

SYNONYMS

nabhasaḥ-of the sky; atha-thus; vikurvāṇāt-being transformed; abhūt-generated; sparśa-touch; guṇaḥ-quality; anilaḥ-air; para-previous; anvayāt-by succession; śabdavān-full of sound; ca-also; prāṇaḥ-life; ojaḥ-sense perception; sahaḥ-fat; balam-strength; vāyoḥ-of the air; api-also; vikurvāṇāt-by transformation; kāla-time; karma-reaction of the past; svabhāvataḥ-on the basis of nature; udapadyata-generated; tejaḥ-fire; vai-duly; rūpavat-with form; sparśa-touch; śabdavat-with sound also; tejasaḥ-of the fire; tu-but; vikurvāṇāt-on being transformed; āsīt-it so happened; ambhaḥ-water; rasa-ātmakam-composed of juice; rūpavat-with form; sparśavat-with touch; ca-and; ambhaḥ-water; ghoṣavat-with sound; ca-and; para-previous; anvayāt-by succession; viśeṣaḥ-variegatedness; tu-but; vikurvāṇāt-by transformation; ambhasaḥ-of water; gandhavān-odorous; abhūt-became; para-previous; anvayāt-by succession; rasa-juice; sparśa-touch; śabda-sound; rūpa-guṇa-anvitaḥ-qualitative.

Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature's course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively.

The whole process of creation is an act of gradual evolution and development from one element to another, reaching up to the variegatedness of the earth as so many trees, plants, mountains, rivers, reptiles, birds, animals and varieties of human beings. The quality of sense perception is also evolutionary, namely generated from sound, then touch, and from touch to form. Taste and odor are also generated along with the gradual development of sky, air, fire, water and earth. They are all mutually the cause and effect of one another, but the original cause is the Lord Himself in plenary portion, as Mahā-Viṣṇu lying in the causal water of the mahat-tattva. As such, Lord Kṛṣṇa is described in the Brahma-saṁhitā as the cause of all causes, and this is confirmed in the Bhagavad-gītā (10.8) as follows:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

The qualities of sense perception are fully represented in the earth, and they are manifested in other elements to a lesser extent. In the sky there is sound only, whereas in the air there are sound and touch. In the fire there are sound, touch and shape, and in the water there is taste also, along with the other perceptions, namely sound, touch and shape. In the earth, however, there are all the above-mentioned qualities with an extra development of odor also. Therefore on the earth there is a full display of variegatedness of life, which is originally started with the basic principle of air. Diseases of the body take place due to derangement of air within the earthly body of the living beings. Mental diseases result from special derangement of the air within the body, and as such, yogic exercise is especially beneficial to keep the air in order so that diseases of the body become almost nil by such exercises. When they are properly done the duration of life also increases, and one can have control over death also by such practices. A perfect yogī can have command over death and quit the body at the right moment, when he is competent to transfer himself to a suitable planet. The bhakti-yogi, however, surpasses all the yogīs because, by dint of his devotional service, he is promoted to the region beyond the material sky and is placed in one of the planets in the spiritual sky by the supreme will of the Lord, the controller of everything.

TEXT 30

vaikārikān mano jajñe

devā vaikārikā daśa

dig-vātārka-praceto 'śvi-

vahnīndropendra-mitra-kāḥ

SYNONYMS

vaikārikāt-from the mode of goodness; manaḥ-the mind; jajñe-generated; devāḥ-demigods; vaikārikāḥ-in the mode of goodness; daśa-ten; dik-the controller of directions; vāta-the controller of air; arka-the sun; pracetaḥ-Varuṇa; aśvi-the Aśvinī-kumāras; vahni-the fire-god; indra-the King of heaven; upendra-the deity in heaven; mitra-one of the twelve Ādityas; kāḥ-Prajāpati Brahmā.

From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as the controller of directions, the controller of air, the sun-god, the father of Dakṣa Prajāpati, the Aśvinī-kumāras, the fire-god, the King of heaven, the worshipable deity in heaven, the chief of the Ādityas, and Brahmājī, the Prajāpati. All come into existence.

Vaikārika is the neutral stage of creation, and tejas is the initiative of creation, while tamas is the full display of material creation under the spell of the darkness of ignorance. Manufacture of the "necessities of life" in factories and workshops, excessively prominent in the age of Kali, or in the age of the machine, is the summit stage of the quality of darkness. Such manufacturing enterprises by human society are in the mode of darkness because factually there is no necessity for the commodities manufactured. Human society primarily requires food for subsistence, shelter for sleeping, defense for protection, and commodities for satisfaction of the senses. The senses are the practical signs of life, as will be explained in the next verse. Human civilization is meant for purifying the senses, and objects of sense satisfaction should be supplied as much as absolutely required, but not for aggravating artificial sensory needs. Food, shelter, defense and sense gratification are all needs in material existence. Otherwise, in his pure, uncontaminated state of original life, the living entity has no such needs. The needs are therefore artificial, and in the pure state of life there are no such needs. As such, increasing the artificial needs, as is the standard of material civilization, or advancing the economic development of human society, is a sort of engagement in darkness, without knowledge. By such engagement, human energy is spoiled, because human energy is primarily meant for purifying the senses in order to engage them in satisfying the senses of the Supreme Lord. The Supreme Lord, being the supreme possessor of spiritual senses, is the master of the senses, Hṛṣīkeśa. Hṛṣīka means the senses, and īśa means the master. The Lord is not the servant of the senses, or, in other words, He is not directed by the dictation of the senses, but the conditioned souls or the individual living entities are servants of the senses. They are conducted by the direction or dictation of the senses, and therefore material civilization is a kind of engagement in sense gratification only. The standard of human civilization should be to cure the disease of sense gratification, and one can do this simply by becoming an agent for satisfying the spiritual senses of the Lord. The senses are never to be stopped in their engagements, but one should purify them by engaging them in the pure service of sense gratification of the master of the senses. This is the instruction of the whole Bhagavad-gītā. Arjuna wanted first of all to satisfy his own senses by his decision not to fight with his kinsmen and friends, but Lord Śrī Kṛṣṇa taught him the Bhagavad-gītā just to purify Arjuna's decision for sense gratification. Therefore Arjuna agreed to satisfy the senses of the Lord, and thus he fought the Battle of Kurukṣetra, as the Lord desired.

The Vedas instruct us to get out of the existence of darkness and go forward on the path of light (tamasi mā jyotir gama). The path of light is therefore to satisfy the senses of the Lord. Misguided men, or less intelligent men, follow the path of self-realization without any attempt to satisfy the transcendental senses of the Lord by following the path shown by Arjuna and other devotees of the Lord. On the contrary, they artificially try to stop the activities of the senses (yoga system), or they deny the transcendental senses of the Lord (jñāna system). The devotees, however, are above the yogīs and the jñānīs because pure devotees do not deny the senses of the Lord; they want to satisfy the senses of the Lord. Only because of the darkness of ignorance do the yogīs and jñānīs deny the senses of the Lord and thus artificially try to control the activities of the diseased senses. In the diseased condition of the senses there is too much engagement of the senses in increasing material needs. When one comes to see the disadvantage of aggravating the sense activities, one is called a jñānī, and when one tries to stop the activities of the senses by the practice of yogic principles, he is called a yogi, but when one is fully aware of the transcendental senses of the Lord and tries to satisfy His senses, one is called a devotee of the Lord. The devotees of the Lord do not try to deny the senses of the Lord, nor do they artificially stop the actions of the senses. But they do voluntarily engage the purified senses in the service of the master of the senses, as was done by Arjuna, thereby easily attaining the perfection of satisfying the Lord, the ultimate goal of all perfection.

TEXT 31

taijasāt tu vikurvāṇād

indriyāṇi daśābhavan

jñāna-śaktiḥ kriyā-śaktir

buddhiḥ prāṇaś ca taijasau

śrotraṁ tvag-ghrāṇa-dṛg-jihvā

vāg-dor-meḍhrāṅghri-pāyavaḥ

SYNONYMS

taijasāt-by the passionate egoism; tu-but; vikurvāṇāt-transformation of; indriyāṇi-the senses; daśa-ten; abhavan-generated; jñāna-śaktiḥ-the five senses for acquiring knowledge; kriyā-śaktiḥ-the five senses of activities; buddhiḥ-intelligence; prāṇaḥ-the living energy; ca-also; taijasau-all products of the mode of passion; śrotram-the sense for hearing; tvak-the sense for touching; ghrāṇa-the sense for smelling; dṛk-the sense for seeing; jihvāḥ-the sense for tasting; vāk-the sense for speaking; doḥ-the sense for handling; meḍhra-the genitals; aṅghri-the legs; pāyavaḥ-the sense for evacuating.

By further transformation of the mode of passion, the sense organs like the ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet for evacuating, together with intelligence and living energy, are all generated.

The living condition in material existence depends more or less on one's intelligence and powerful living energy. Intelligence to counteract the hard struggle for existence is assisted by the senses for acquiring knowledge, and the living energy maintains himself by manipulating the active organs, like the hands and legs. But on the whole, the struggle for existence is an exertion of the mode of passion. Therefore all the sense organs, headed by intelligence and the living energy, prāṇa, are different products and by-products of the second mode of nature, called passion. This mode of passion, however, is the product of the air element, as described before.

TEXT 32

yadaite 'saṅgatā bhāvā

bhūtendriya-mano-guṇāḥ

yadāyatana-nirmāṇe

na śekur brahma-vittama

SYNONYMS

yadā-as long as; ete-all these; asaṅgatāḥ-without being assembled; bhāvāḥ-remained so situated; bhūta-elements; indriya-senses; manaḥ-mind; guṇāḥ-modes of nature; yadā-so long; āyatana-the body; nirmāṇe-in being formed; na śekuḥ-was not possible; brahma-vit-tama-O Nārada, the best knower of transcendental knowledge.

O Nārada, best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and modes of nature, are not assembled.

The different types of bodily construction of the living entities are exactly like different types of motorcars manufactured by assembling the allied motor parts. When the car is ready, the driver sits in the car and moves it as he desires. This is also confirmed in the Bhagavad-gītā (18.61): the living entity is as if seated on the machine of the body, and the car of the body is moving by the control of material nature, just as the railway trains are moving under the direction of the controller. The living entities, however, are not the bodies; they are separate from the cars of the body. But the less intelligent material scientist cannot understand the process of assembling the parts of the body, namely the senses, the mind and the qualities of the material modes. Every living entity is a spiritual spark, part and parcel of the Supreme Being, and by the kindness of the Lord, for the Father is kind to His sons, the individual living beings are given a little freedom to act according to their will to lord it over the material nature. Just as a father gives some playthings to the crying child to satisfy him, the whole material creation is made possible by the will of the Lord to allow the bewildered living entities to lord it over things as they desire, although under the control of the agent of the Lord. The living entities are exactly like small children playing the material field under the control of the maidservant of the Lord (nature). They accept the māyā, or the maidservant, as all in all and thus wrongly conceive the Supreme Truth to be feminine (goddess Durgā, etc.). The foolish, childlike materialists cannot reach beyond the conception of the maidservant, material nature, but the intelligent grown-up sons of the Lord know well that all the acts of material nature are controlled by the Lord, just as a maidservant is under the control of the master, the father of the undeveloped children.

The parts of the body, such as the senses, are the creation of the mahat-tattva, and when they are assembled by the will of the Lord, the material body comes into existence, and the living entity is allowed to use it for further activities. This is explained as follows.

TEXT 33

tadā saṁhatya cānyonyaṁ

bhagavac-chakti-coditāḥ

sad-asattvam upādāya

cobhayaṁ sasṛjur hy adaḥ

SYNONYMS

tadā-all those; saṁhatya-being assembled; ca-also; anyonyam-one another; bhagavat-by the Personality of Godhead; śakti-energy; coditāḥ-being applied; sat-asattvam-primarily and secondarily; upādāya-accepting; ca-also; ubhayam-both; sasṛjuḥ-came into existence; hi-certainly; adaḥ-this universe.

Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.

In this verse it is clearly mentioned that the Supreme Personality of Godhead exerts His different energies in the creation; it is not that He Himself is transformed into material creations. He expands Himself by His different energies, as well as by His plenary portions. In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Mahā-Viṣṇu, lies down within the water of the mahat-tattva, and the water is called the Causal Ocean (Kāraṇa-jala). While Mahā-Viṣṇu sleeps within the Causal Ocean, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the Causal Ocean. They stay only during the breathing period of Mahā-Viṣṇu. In each and every universal globe, the same Mahā-Viṣṇu enters again as Garbhodakaśāyī Viṣṇu and lies there on the serpentlike Śeṣa incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahmā, the lord of the universe, is born. Brahmā creates all forms of living beings of different shapes in terms of different desires within the universe. He also creates the sun, moon and other demigods.

Therefore the chief engineer of the material creation is the Lord Himself, as confirmed in the Bhagavad-gītā (9.10). It is He only who directs the material nature to produce all sorts of moving and nonmoving creations.

There are two modes of material creation: the creation of the collective universes, as stated above, done by the Mahā-Viṣṇu, and the creation of the single universe. Both are done by the Lord, and thus the universal shape, as we can see, takes place.

TEXT 34

varṣa-pūga-sahasrānte

tad aṇḍam udake śayam

kāla-karma-svabhāva-stho

jīvo 'jīvam ajīvayat

SYNONYMS

varṣa-pūga-many years; sahasra-ante-of thousands of years; tat-that; aṇḍam-the universal globe; udake-in the causal water; śayam-being drowned; kāla-eternal time; karma-action; svabhāva-sthaḥ-according to the modes of nature; jīvaḥ-the Lord of the living beings; ajīvam-nonanimated; ajīvayat-caused to be animated.

Thus all the universes remained thousands of eons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated.

The Lord is described here as the jīva because He is the leader of all other jīvas (living entities). In the Vedas He is described as the nitya, the leader of all other nityas. The Lord's relation with the living entities is like that of the father with the sons. The sons and the father are qualitatively equal, but the father is never the son, nor is the son ever the father who begets. So, as described above, the Lord as Garbhodakaśāyī Viṣṇu or Hiraṇyagarbha Supersoul enters into each and every universe and causes it to be animated by begetting the living entities within the womb of the material nature, as confirmed in the Bhagavad-gītā (14.3). After each annihilation of the material creation, all the living entities are merged within the body of the Lord, and after creation they are again impregnated within the material energy. In material existence, therefore, the material energy is seemingly the mother of the living entities, and the Lord is the father. When, however, the animation takes place, the living entities revive their own natural activities under the spell of time and energy, and thus the varieties of living beings are manifested. The Lord, therefore, is ultimately the cause of all animation in the material world.

TEXT 35

sa eva puruṣas tasmād

aṇḍaṁ nirbhidya nirgataḥ

sahasrorv-aṅghri-bāhv-akṣaḥ

sahasrānana-śīrṣavān

SYNONYMS

saḥ-He (the Lord); eva-Himself; puruṣaḥ-the Supreme Personality of Godhead; tasmāt-from within the universe; aṇḍam-Hiraṇyagarbha; nirbhidya-dividing; nirgataḥ-came out; sahasra-thousands; ūru-thighs; aṅghri-legs; bāhu-arms; akṣaḥ-eyes; sahasra-thousands of; ānana-mouths; śīrṣavān-with heads also.

The Lord [Mahā-Viṣṇu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.

The expansions of the planetary systems within each and every universe are situated in the different parts of the virāṭ-rūpa (universal form) of the Lord, and they are described as follows.

TEXT 36

yasyehāvayavair lokān

kalpayanti manīṣiṇaḥ

kaṭy-ādibhir adhaḥ sapta

saptordhvaṁ jaghanādibhiḥ

SYNONYMS

yasya-whose; iha-in the universe; avayavaiḥ-by the limbs of the body; lokān-all the planets; kalpayanti-imagine; manīṣiṇaḥ-great philosophers; kaṭi-ādibhiḥ-down from the waist; adhaḥ-downwards; sapta-seven systems; sapta ūrdhvam-and seven systems upwards; jaghana-ādibhiḥ-front portion.

Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord.

The word kalpayanti, or "imagine," is significant. The virāṭ universal form of the Absolute is an imagination of the speculative philosophers who are unable to adjust to the eternal two-handed form of Lord Śrī Kṛṣṇa. Although the universal form, as imagined by the great philosophers, is one of the features of the Lord, it is more or less imaginary. It is said that the seven upper planetary systems are situated above the waist of the universal form, whereas the lower planetary systems are situated below His waist. The idea impressed herein is that the Supreme Lord is conscious of every part of His body, and nowhere in the creation is there anything beyond His control.

TEXT 37

puruṣasya mukhaṁ brahma

kṣatram etasya bāhavaḥ

ūrvor vaiśyo bhagavataḥ

padbhyāṁ śūdro vyajāyata

SYNONYMS

puruṣasya-of the Supreme Personality of Godhead; mukham-mouth; brahma-is the brāhmaṇas; kṣatram-the royal order; etasya-of Him; bāhavaḥ-the arms; ūrvoḥ-the thighs; vaiśyaḥ-are the mercantile men; bhagavataḥ-of the Personality of Godhead; padbhyām-from His legs; śūdraḥ-the laborer class; vyajāyata-became manifested.

The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.

All living beings are stated to be the parts and parcels of the Supreme Lord, and how they are so is explained in this verse. The four divisions of human society, namely the intelligent class (the brāhmaṇas), the administrative class (the kṣatriyas), the mercantile class (the vaiśyas), and the laborer class (the śūdras), are all in different parts of the body of the Lord. As such, no one is different from the Lord. The mouth of the body and the legs of the body are nondifferent constitutionally, but the mouth or the head of the body is qualitatively more important than the legs. At the same time, the mouth, the legs, the arms and the thighs are all component parts of the body. These limbs of the body of the Lord are meant to serve the complete whole. The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice. The brāhmaṇas, or the intelligent class, must be very expert in performing such sacrifices, and the subordinate classes must join in such sacrifices. To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. The brāhmaṇas, therefore, are required to know the Vedas, or the ultimate source of knowledge. Veda means knowledge, and anta means the end of it. According to Bhagavad-gītā, the Lord is the source of everything (ahaṁ sarvasya prabhavaḥ [Bg. 10.8]), and thus the end of all knowledge (Vedānta) is to know the Lord, to know our relationship with Him and to act according to that relationship only. The parts of the body are related to the body; similarly, the living being must know his relationship with the Lord. The human life is especially meant for this purpose, namely to know the factual relationship of every living being with the Supreme Lord. Without knowing this relationship, the human life is spoiled. The intelligent class of men, the brāhmaṇas, are therefore especially responsible for broadcasting this knowledge of our relationship with the Lord and leading the general mass of people to the right path. The administrative class is meant for protecting the living beings so that they can serve this purpose; the mercantile class is meant for producing food grains and distributing them to the complete human society so that the whole population is given a chance to live comfortably and discharge the duties of human life. The mercantile class is also required to give protection to the cows in order to get sufficient milk and milk products, which alone can give the proper health and intelligence to maintain a civilization perfectly meant for knowledge of the ultimate truth. And the laborer class, who are neither intelligent nor powerful, can help by physical services to the other higher classes and thus be benefited by their cooperation. Therefore the universe is a complete unit in relationship with the Lord, and without this relationship with the Lord the whole human society is disturbed and is without any peace and prosperity. This is confirmed in the Vedas: brāhmaṇo 'sya mukham āsīd, bāhū rājanyaḥ kṛtaḥ.

TEXT 38

bhūrlokaḥ kalpitaḥ padbhyāṁ

bhuvarloko 'sya nābhitaḥ

hṛdā svarloka urasā

maharloko mahātmanaḥ

SYNONYMS

bhūḥ-the lower planetary systems up to the stratum of the earth; lokaḥ-the planets; kalpitaḥ-it is so imagined or said; padbhyām-out of the legs; bhuvaḥ-the upper; lokaḥ-the planetary system; asya-of Him (the Lord); nābhitaḥ-from the navel abdomen; hṛdā-by the heart; svarlokaḥ-the planetary systems occupied by the demigods; urasā-by the chest; maharlokaḥ-the planetary system occupied by great sages and saints; mahā-ātmanaḥ-of the Supreme Personality of Godhead.

The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord.

There are fourteen spheres of planetary systems within this universe. The lower systems are called Bhūrloka, the middle systems are called Bhuvarloka, and the higher planetary systems, up to Brahmaloka, the highest planetary system of the universe, are called Svarloka. And all of them are situated on the body of the Lord. In other words, no one within this universe is without a relationship with the Lord.

TEXT 39

grīvāyāṁ janaloko 'sya

tapolokaḥ stana-dvayāt

mūrdhabhiḥ satyalokas tu

brahmalokaḥ sanātanaḥ

SYNONYMS

grīvāyām-up to the neck; janalokaḥ-the Janaloka planetary system; asya-of Him; tapolokaḥ-the Tapoloka planetary system; stana-dvayāt-beginning from the breast; mūrdhabhiḥ-by the head; satyalokaḥ-the Satyaloka planetary system; tu-but; brahmalokaḥ-the spiritual planets; sanātanaḥ-eternal.

From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.

Many times in these pages we have discussed the spiritual planets situated beyond the material sky, and the description is corroborated in this verse. The word sanātana is significant. This very idea of eternity is expressed in the Bhagavad-gītā (8.20), where it is said that beyond the material creation is the spiritual sky, where everything is eternal. Sometimes Satyaloka, the planet in which Brahmā resides, is also called Brahmaloka. But the Brahmaloka mentioned here is not the same as the Satyaloka planetary system. This Brahmaloka is eternal, whereas the Satyaloka planetary system is not eternal. And to distinguish between the two, the adjective sanātana has been used in this case. According to Śrīla Jīva Gosvāmī, this Brahmaloka is the loka or abode of Brahman, or the Supreme Lord. In the spiritual sky all the planets are as good as the Lord Himself. The Lord is all spirit, and His name, fame, glories, qualities, pastimes, etc., are all nondifferent from Him because He is absolute. As such, the planets in the kingdom of God are also nondifferent from Him. In those planets there is no difference between the body and the soul, nor is there any influence of time as we experience it in the material world. And in addition to there being no influence of time, the planets in, Brahmaloka, due to being spiritual, are never annihilated. All variegatedness in the spiritual planets is also one with the Lord, and therefore the Vedic aphorism ekam evādvitīyam is fully realized in that sanātana atmosphere of spiritual variegatedness. This material world is only a shadow phantasmagoria of the spiritual kingdom of the Lord, and because it is a shadow it is never eternal; the variegatedness in the material world of duality (spirit and matter) cannot be compared to that of the spiritual world. Because of a poor fund of knowledge, less intelligent persons sometimes mistake the conditions of the shadow world to be equivalent to those of the spiritual world, and thus they mistake the Lord and His pastimes in the material world to be one with the conditioned souls and their activities. The Lord condemns such less intelligent persons in the Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

Whenever the Lord incarnates, He does so in His full internal potency (ātma-māyā), and less intelligent persons mistake Him to be one of the material creations. Śrīla Śrīdhara Svāmī, therefore, rightly commenting on this verse, says that the Brahmaloka mentioned here is Vaikuṇṭha, the kingdom of God, which is sanātana, or eternal, and is therefore not exactly like the material creations described above. The virāṭ universal form of the Lord is an imagination for the material world. It has nothing to do with the spiritual world, or the kingdom of God.

TEXTS 40-41

tat-kaṭyāṁ cātalaṁ kḷptam

ūrubhyāṁ vitalaṁ vibhoḥ

jānubhyāṁ sutalaṁ śuddhaṁ

jaṅghābhyāṁ tu talātalam

mahātalaṁ tu gulphābhyāṁ

prapadābhyāṁ rasātalam

pātālaṁ pāda-talata

iti lokamayaḥ pumān

tat-in His; kaṭyām-waist; ca-also; atalam-the first planetary system below the earth; kḷptam-situated; ūrubhyām-on the thighs; vitalam-the second planetary system below; vibhoḥ-of the Lord; jānubhyām-on the ankles; sutalam-the third planetary system below; śuddham-purified; jaṅghābhyām-on the joints; tu-but; talātalam-the fourth planetary system below; mahātalam-the fifth planetary system below; tu-but; gulphābhyām-situated on the calves; prapadābhyām-on the upper or front portion of the feet; rasātalam-the sixth planetary system below; pātālam-the seventh planetary system below; pāda-talataḥ-on the bottom or soles of the feet; iti-thus; loka-mayaḥ-full of planetary systems; pumān-the Lord.

My dear son Nārada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talātala, on the shanks; the fifth, Mahātala, on the ankles; the sixth, Rasātala, on the upper portion of the feet; and the seventh, Pātāla, on the soles of the feet. Thus the virāṭ form of the Lord is full of all planetary systems.

Modern enterprisers (the astronauts who travel in space) may take information from Śrīmad-Bhāgavatam that in space there are fourteen divisions of planetary systems. The situation is calculated from the earthly planetary system, which is called Bhūrloka. Above Bhūrloka is Bhuvarloka, and the topmost planetary system is called Satyaloka. These are the upper seven lokas, or planetary systems. And similarly, there are seven lower planetary systems, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla lokas. All these planetary systems are scattered over the complete universe, which occupies an area of two billion times two billion square miles. The modern astronauts can travel only a few thousand miles away from the earth, and therefore their attempt to travel in the sky is something like child's play on the shore of an expansive ocean. The moon is situated in the third status of the upper planetary system, and in the Fifth Canto of Śrīmad-Bhāgavatam we shall be able to know the distant situation of the various planets scattered over the vast material sky. There are innumerable universes beyond the one in which we are put, and all these material universes cover only an insignificant portion of the spiritual sky, which is described above as sanātana Brahmaloka. The Supreme Lord very kindly invites the intelligent human beings to return home, back to Godhead, in the following verse of the Bhagavad-gītā (8.16):

ā-brahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

Beginning from Satyaloka, the topmost planet of the universe, situated just below the eternal Brahmaloka, as described above, all the planets are material. And one's situation in any of the many material planets is still subject to the laws of material nature, namely birth, death, old age and disease. But one can get complete liberation from all the above-mentioned material pangs when one enters into the eternal Brahmaloka sanātana atmosphere, the kingdom of God. Therefore liberation, as contemplated by the speculative philosophers and the mystics, is possible only when one becomes a devotee of the Lord. Anyone who is not a devotee cannot enter into the kingdom of God. Only by attainment of a service attitude in the transcendental position can one enter into the kingdom of Godhead. Therefore the speculative philosophers, as well as the mystics, must first of all be attracted to the devotional cult before they can factually attain liberation.

TEXT 42

bhūrlokaḥ kalpitaḥ padbhyāṁ

bhuvarloko 'sya nābhitaḥ

svarlokaḥ kalpito mūrdhnā

iti vā loka-kalpanā

SYNONYMS

bhūrlokaḥ-the entire planetary system from Pātāla to the earthly planetary system; kalpitaḥ-imagined; padbhyām-situated on the legs; bhuvarlokaḥ-the Bhuvarloka planetary system; asya-of the universal form of the Lord; nābhitaḥ-out of the navel abdomen; svarlokaḥ-the higher planetary system, beginning with the heavenly planets; kalpitaḥ-imagined; mūrdhnā-from the chest to the head; iti-thus; vā-either; loka-the planetary systems; kalpanā-imagination.

Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality.

The three divisions of the complete planetary systems are here mentioned; fourteen are imagined by others, and that is also explained.

Thus end the Bhaktivedanta purports of the Second Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Cause of All Causes."

Chapter Six

Puruṣa-sūkta Confirmed

TEXT 1

brahmovāca

vācāṁ vahner mukhaṁ kṣetraṁ

chandasāṁ sapta dhātavaḥ

havya-kavyāmṛtānnānāṁ

jihvā sarva-rasasya ca

SYNONYMS

brahmā uvāca-Lord Brahmā said; vācām-of the voice; vahneḥ-of fire; mukham-the mouth; kṣetram-the generating center; chandasām-of the Vedic hymns, such as Gāyatrī; sapta-seven; dhātavaḥ-skin and six other layers; havya-kavya-offerings for the demigods and the forefathers; amṛta-food for human beings; annānām-of all sorts of foodstuffs; jihvā-the tongue; sarva-all; rasasya-of all delicacies; ca-also.

Lord Brahmā said: The mouth of the virāṭ-puruṣa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.

The opulences of the universal form of the Lord are described herein. It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod. And His skin and other six layers of bodily construction are the representative generating centers of the seven kinds of Vedic hymns, like the Gāyatrī. Gāyatrī is the beginning of all Vedic mantras, and it is explained in the first volume of Śrīmad-Bhāgavatam. Since the generating centers are the different parts of the universal form of the Lord, and since the form of the Lord is transcendental to the material creation, it is to be understood that the voice, the tongue, the skin, etc., suggest that the Lord in His transcendental form is not without them. The material voice, or the energy of taking in foodstuff, is generated originally from the Lord; such actions are but perverted reflections of the original reservoirs-the transcendental situation is not without spiritual variegatedness. In the spiritual world, all the perverted forms of material variegatedness are fully represented in their original spiritual identity. The only difference is that material activities are contaminated by the three modes of material nature, whereas the potencies in the spiritual world are all pure because they are engaged in the unalloyed transcendental loving service of the Lord. In the spiritual world, the Lord is the sublime enjoyer of everything, and the living entities there are all engaged in His transcendental loving service without any contamination of the modes of material nature. The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists. Devotional service is defined in the Nārada-pañcarātra as follows:

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

Originally, since all the senses are produced of the Lord's reservoir of senses, the sensual activities of the material world are to be purified by the process of devotional service, and thus the perfection of life can be attained simply by purifying the present position of our material activities. And the purifying process begins from the stage of being liberated from the conception of different designations. Every living entity is engaged in some sort of service, either for the self, or for the family, or for the society, country, etc., but, unfortunately, all such services are rendered due to material attachment. The attachments of the material affinity may be simply changed to the service of the Lord, and thus the treatment of being freed from material attachment begins automatically. The process of liberation is therefore easier through devotional service than by any other methods, for in the Bhagavad-gītā (12.5) it is said that one is subjected to various kinds of tribulations if one is impersonally attached: kleśo 'dhikataras teṣām avyaktāsakta-cetasām.

TEXT 2

sarvāsūnāṁ ca vāyoś ca

tan-nāse paramāyaṇe

aśvinor oṣadhīnāṁ ca

ghrāṇo moda-pramodayoḥ

SYNONYMS

sarva-all; asūnām-different kinds of life air; ca-and; vāyoḥ-of the air; ca-also; tat-His; nāse-in the nose; parama-āyaṇe-in the transcendental generating center; aśvinoḥ-of the Aśvinī-kumāra demigods; oṣadhīnām-of all medicinal herbs; ca-also; ghrāṇaḥ-His smelling power; moda-pleasure; pramodayoḥ-specific sport.

His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Aśvinī-kumāra demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance.

TEXT 3

rūpāṇāṁ tejasāṁ cakṣur

divaḥ sūryasya cākṣiṇī

karṇau diśāṁ ca tīrthānāṁ

śrotram ākāśa-śabdayoḥ

SYNONYMS

rūpāṇām-for all kinds of forms; tejasām-of all that is illuminating; cakṣuḥ-the eyes; divaḥ-that which glitters; sūryasya-of the sun; ca-also; akṣiṇī-the eyeballs; karṇau-the ears; diśām-of all directions; ca-and; tīrthānām-of all the Vedas; śrotram-the sense of hearing; ākāśa-the sky; śabdayoḥ-of all sounds.

His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound.

The word tīrthānām is sometimes interpreted to mean the places of pilgrimage, but Śrīla Jīva Gosvāmī says that it means the reception of the Vedic transcendental knowledge. The propounders of the Vedic knowledge are also known as the tīrthas.

TEXT 4

tad-gātraṁ vastu-sārāṇāṁ

saubhagasya ca bhājanam

tvag asya sparśa-vāyoś ca

sarva-medhasya caiva hi

SYNONYMS

tat-His; gātram-bodily surface; vastu-sārāṇām-of the active principles of all articles; saubhagasya-of all auspicious opportunities; ca-and; bhājanam-the field of production; tvak-skin; asya-His; sparśa-touch; vāyoḥ-of the moving airs; ca-also; sarva-all kinds of; medhasya-of sacrifices; ca-also; eva-certainly; hi-exactly.

His bodily surface is the breeding ground for the active principles of everything and for all kinds of auspicious opportunities. His skin, like the moving air, is the generating center for all kinds of sense of touch and is the place for performing all kinds of sacrifice.

The air is the moving agent of all the planets, and as such the generating centers for promotion to the deserving planets, the sacrifices, are His bodily surface and are naturally the origin of all auspicious opportunities.

TEXT 5

romāṇy udbhijja-jātīnāṁ

yair vā yajñas tu sambhṛtaḥ

keśa-śmaśru-nakhāny asya

śilā-lohābhra-vidyutām

SYNONYMS

romāṇi-hairs on the body; udbhijja-vegetables; jātīnām-of the kingdoms; yaiḥ-by which; vā-either; yajñaḥ-sacrifices; tu-but; sambhṛtaḥ-particularly served; keśa-hairs on the head; śmaśru-facial hair; nakhāni-nails; asya-of Him; śilā-stones; loha-iron ores; abhra-clouds; vidyutām-electricity.

The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores.

The polished nails of the Lord generate electricity, and the clouds rest on the hairs of His head. One can therefore collect all sorts of necessities of life from the person of the Lord, and therefore the Vedas affirm that everything that is produced is caused by the Lord. The Lord is the supreme cause of all causes.

TEXT 6

bāhavo loka-pālānāṁ

prāyaśaḥ kṣema-karmaṇām

SYNONYMS

bāhavaḥ-arms; loka-pālānām-of the governing deities of the planets, the demigods; prāyaśaḥ-almost always; kṣema-karmaṇām-of those who are leaders and protectors of the general mass.

The Lord's arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass.

This important verse of Śrīmad-Bhāgavatam is corroborated and nicely explained in the Bhagavad-gītā (10.41-42) as follows:

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo 'ṁśa-sambhavam

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

There are many powerful kings, leaders, learned scholars, scientists, artists, engineers, inventors, excavators, archaeologists, industrialists, politicians, economists, business magnates, and many more powerful deities or demigods like Brahmā, Śiva, Indra, Candra, Sūrya, Varuṇa and Marut, who are all protecting the interest of the universal affairs of maintenance, in different positions, and all of them are different powerful parts and parcels of the Supreme Lord. The Supreme Lord Śrī Kṛṣṇa is the father of all living entities, who are placed in different high and low positions according to their desires or aspirations. Some of them, as particularly mentioned above, are specifically endowed with powers by the will of the Lord. A sane person must know for certain that a living being, however powerful he may be, is neither absolute nor independent. All living beings must accept the origin of their specific power as mentioned in this verse. And if they act accordingly, then simply by discharging their respective occupational duties they can achieve the highest perfection of life, namely eternal life, complete knowledge and inexhaustible blessings. As long as the powerful men of the world do not accept the origin of their respective powers, namely the Personality of Godhead, the actions of māyā (illusion) will continue to act. The actions of māyā are such that a powerful person, misled by the illusory, material energy, wrongly accepts himself as all in all and does not develop God consciousness. As such, the false sense of egoism (namely myself and mine) has become overly prominent in the world, and there is a hard struggle for existence in human society. The intelligent class of men, therefore, must admit the Lord as the ultimate source of all energies and thus pay tribute to the Lord for His good blessings. Simply by accepting the Lord as the supreme proprietor of everything, since He is actually so, one can achieve the highest perfection of life. Whatever a person may be in the estimation of the social order of things, if a person tries to reciprocate a feeling of love towards the Supreme Personality of Godhead and is satisfied with the blessings of the Lord, he will at once feel the highest peace of mind for which he is hankering life after life. Peace of mind, or in other words the healthy state of mind, can be achieved only when the mind is situated in the transcendental loving service of the Lord. The parts and parcels of the Lord are endowed with specific powers for rendering service unto the Lord, just as a big business magnate's sons are empowered with specific powers of administration. The obedient son of the father never goes against the will of the father and therefore passes life very peacefully in concurrence with the head of the family, the father. Similarly, the Lord being the father, all living beings should fully and satisfactorily discharge the duty and will of the father, as faithful sons. This very mentality will at once bring peace and prosperity to human society.

TEXT 7

vikramo bhūr bhuvaḥ svaś ca

kṣemasya śaraṇasya ca

sarva-kāma-varasyāpi

hareś caraṇa āspadam

SYNONYMS

vikramaḥ-forward steps; bhūḥ bhuvaḥ-of the lower and upper planets; svaḥ-as well as of heaven; ca-also; kṣemasya-of protection of all that we have; śaraṇasya-of fearlessness; ca-also; sarva-kāma-all that we need; varasya-of all benedictions; api-exactly; hareḥ-of the Lord; caraṇaḥ-the lotus feet; āspadam-shelter.

Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear.

For absolute protection from all sorts of fear, as well as for all our needs of life, we must take shelter of the lotus feet of the Lord, not only in this planet but also in all the upper, lower and heavenly planets. This absolute dependence on the lotus feet of the Lord is called pure devotional service, and it is directly hinted at within this passage. No one should have any kind of doubt in this matter, nor should one be inclined to seek the help of any other demigods, because all of them are dependent on Him only. Everyone, except the Lord Himself, is dependent on the mercy of the Lord; even the all-pervading Supersoul is also dependent on the supreme aspect of Bhagavān, the Personality of Godhead.

TEXT 8

apāṁ vīryasya sargasya

parjanyasya prajāpateḥ

puṁsaḥ śiśna upasthas tu

prajāty-ānanda-nirvṛteḥ

SYNONYMS

apām-of water; vīryasya-of the semen; sargasya-of the generative; parjanyasya-of rains; prajāpateḥ-of the creator; puṁsaḥ-of the Lord; śiśnaḥ-the genitals; upasthaḥ tu-the place where the genitals are situated; prajāti-due to begetting; ānanda-pleasure; nirvṛteḥ-cause.

From the Lord's genitals originate water, semen, generatives, rains, and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting.

The genitals and the pleasure of begetting counteract the distresses of family encumbrances. One would cease to generate altogether if there were not, by the grace of the Lord, a coating, a pleasure-giving substance, on the surface of the generative organs. This substance gives a pleasure so intense that it counteracts fully the distress of family encumbrances. A person is so captivated by this pleasure-giving substance that he is not satisfied by begetting a single child, but increases the number of children, with great risk in regard to maintaining them, simply for this pleasure-giving substance. This pleasure-giving substance is not false, however, because it originates from the transcendental body of the Lord. In other words, the pleasure-giving substance is a reality, but it has taken on an aspect of pervertedness on account of material contamination. In the material world, sex life is the cause of many distresses on account of material contact. Therefore, the sex life in the material world should not be encouraged beyond the necessity. There is a necessity for generating progeny even in the material world, but such generation of children must be carried out with full responsibility for spiritual values. The spiritual values of life can be realized in the human form of material existence, and the human being must adopt family planning with reference to the context of spiritual values, and not otherwise. The degraded form of family restriction by use of contraceptives, etc., is the grossest type of material contamination. Materialists who use these devices want to fully utilize the pleasure potency of the coating on the genitals by artificial means, without knowing the spiritual importance. And without knowledge of spiritual values, the less intelligent man tries to utilize only the material sense pleasure of the genitals.

TEXT 9

pāyur yamasya mitrasya

parimokṣasya nārada

hiṁsāyā nirṛter mṛtyor

nirayasya gudaṁ smṛtaḥ

SYNONYMS

pāyuḥ-the evacuating outlet; yamasya-the controlling deity of death; mitrasya-of Mitra; parimokṣasya-of the evacuating hole; nārada-O Nārada; hiṁsāyāḥ-of envy; nirṛteḥ-of misfortune; mṛtyoḥ-of death; nirayasya-of hell; gudam-the rectum; smṛtaḥ-is understood.

O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.

TEXT 10

parābhūter adharmasya

tamasaś cāpi paścimaḥ

nāḍyo nada-nadīnāṁ ca

gotrāṇām asthi-saṁhatiḥ

SYNONYMS

parābhūteḥ-of frustration; adharmasya-of immorality; tamasaḥ-of ignorance; ca-and; api-as also; paścimaḥ-the back; nāḍyaḥ-of the intestines; nada-of the great rivers; nadīnām-of the rivulets; ca-also; gotrāṇām-of the mountains; asthi-bones; saṁhatiḥ-accumulation.

The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.

In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.

TEXT 11

avyakta-rasa-sindhūnāṁ

bhūtānāṁ nidhanasya ca

udaraṁ viditaṁ puṁso

hṛdayaṁ manasaḥ padam

SYNONYMS

avyakta-the impersonal feature; rasa-sindhūnām-of the seas and oceans of water; bhūtānām-of those who take birth in the material world; nidhanasya-of the annihilation; ca-also; udaram-His belly; viditam-is known by the intelligent class of men; puṁsaḥ-of the great personality; hṛdayam-the heart; manasaḥ-of the subtle body; padam-the place.

The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.

In the Bhagavad-gītā (8.17-18) it is stated that according to human calculations one day of Brahmā is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahmā lives for one hundred such years and then dies. A Brahmā, who is generally a great devotee of the Lord, attains liberation after such a downfall. The universe (called the brahmāṇḍa, or the round football-like domain controlled by a Brahmā) is thus annihilated, and thus the inhabitants of a particular planet, or of the whole universe, are also annihilated. Avyakta, mentioned here in this verse, means the night of Brahmā, when partial annihilation takes place and the living entities of that particular brahmāṇḍa, up to the planets of Brahmaloka, along with the big oceans, etc., all repose in the belly of the virāṭ-puruṣa. At the end of a Brahmā's night, the creation again takes place, and the living entities, reserved within the belly of the Lord, are let loose to play their respective parts as if being awakened from a deep slumber. Since the living entities are never destroyed, the annihilation of the material world does not annihilate the existence of the living entities, but until liberation is attained one has to accept one material body after another, again and again. The human life is meant for making a solution to this repeated change of bodies and thereby attaining a place in the spiritual sky, where everything is eternal, blissful and full of knowledge. In other words, the subtle forms of the living entities take place in the heart of the Supreme Being, and such forms take tangible shape at the time of creation.

TEXT 12

dharmasya mama tubhyaṁ ca

kumārāṇāṁ bhavasya ca

vijñānasya ca sattvasya

parasyātmā parāyaṇam

SYNONYMS

dharmasya-of religious principles, or of Yamarāja; mama-mine; tubhyam-of yours; ca-and; kumārāṇām-of the four Kumāras; bhavasya-Lord Śiva; ca-and also; vijñānasya-of transcendental knowledge; ca-also; sattvasya-of truth; parasya-of the great personality; ātmā-consciousness; parāyaṇam-dependent.

Also, the consciousness of that great personality is the abode of religious principles-mine, yours, and those of the four bachelors Sanaka, Sanātana, Sanat-kumāra and Sanandana. That consciousness is also the abode of truth and transcendental knowledge.

TEXTS 13-16

ahaṁ bhavān bhavaś caiva

ta ime munayo 'grajāḥ

surāsura-narā nāgāḥ

khagā mṛga-sarīsṛpāḥ

gandharvāpsaraso yakṣā

rakṣo-bhūta-gaṇoragāḥ

paśavaḥ pitaraḥ siddhā

vidyādhrāś cāraṇā drumāḥ

anye ca vividhā jīvā

jala-sthala-nabhaukasaḥ

graharkṣa-ketavas tārās

taḍitaḥ stanayitnavaḥ

sarvaṁ puruṣa evedaṁ

bhūtaṁ bhavyaṁ bhavac ca yat

tenedam āvṛtaṁ viśvaṁ

vitastim adhitiṣṭhati

SYNONYMS

aham-myself; bhavān-yourself; bhavaḥ-Lord Śiva; ca-also; eva-certainly; te-they; ime-all; munayaḥ-the great sages; agra-jāḥ-born before you; sura-the demigods; asura-the demons; narāḥ-the human beings; nāgāḥ-the inhabitants of the Nāga planet; khagāḥ-birds; mṛga-beasts; sarīsṛpāḥ-reptiles; gandharva-apsarasaḥ, yakṣāḥ, rakṣaḥ-bhūta-gaṇa-uragāḥ, paśavaḥ, pitaraḥ, siddhāḥ, vidyādhrāḥ, cāraṇāḥ-all inhabitants of different planets; drumāḥ-the vegetable kingdom; anye-many others; ca-also; vividhāḥ-of different varieties; jīvāḥ-living entities; jala-water; sthala-land; nabha-okasaḥ-the inhabitants of the sky, or the birds; graha-the asteroids; ṛkṣa-the influential stars; ketavaḥ-the comets; tārāḥ-the luminaries; taḍitaḥ-the lightning; stanayitnavaḥ-the sound of the clouds; sarvam-everything; puruṣaḥ-the Personality of Godhead; eva idam-certainly all these; bhūtam-whatever is created; bhavyam-whatever will be created; bhavat-and whatever was created in the past; ca-also; yat-whatever; tena idam-it is all by Him; āvṛtam-covered; viśvam-universally comprehending; vitastim-half a cubit; adhitiṣṭhati-situated.

Beginning from me [Brahmā] down to you and Bhava [Śiva], all the great sages who were born before you, the demigods, the demons, the Nāgas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsarās, Yakṣas, Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Siddhas, Vidyādharas, Cāraṇas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.

The Supreme Personality of Godhead, by His partial representation, measuring not more than nine inches as Supersoul, expands by His potential energy in the shape of the universal form, which includes everything manifested in different varieties of organic and inorganic materials. The manifested varieties of the universe are therefore not different from the Lord, just as golden ornaments of different shapes and forms are nondifferent from the original stock reserve of gold. In other words, the Lord is the Supreme Person who controls everything within the creation, and still He remains the supreme separate identity, distinct from all manifested material creation. In the Bhagavad-gītā (9.4-5) He is therefore said to be Yogeśvara. Everything rests on the potency of Lord Śrī Kṛṣṇa, and still the Lord is different from and transcendental to all such identities. In the Vedic Puruṣa-sūkta of the Ṛg mantra, this is also confirmed. This philosophical truth of simultaneous oneness and difference was propounded by Lord Śrī Caitanya Mahāprabhu, and it is known as acintya-bhedābheda-tattva. Brahmā, Nārada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is pūrṇam, complete; even if pūrṇam is deducted from the pūrṇam, still the supreme pūrṇam remains the same pūrṇam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gītā as well as in the Bhāgavatam, Lord Caitanya's theory of acintya-bhedābheda-tattva is the perfect philosophy of the Absolute Truth.

TEXT 17

sva-dhiṣṇyaṁ pratapan prāṇo

bahiś ca pratapaty asau

evaṁ virājaṁ pratapaṁs

tapaty antar bahiḥ pumān

SYNONYMS

sva-dhiṣṇyam-radiation; pratapan-by expansion; prāṇaḥ-living energy; bahiḥ-external; ca-also; pratapati-illuminated; asau-the sun; evam-in the same way; virājam-the universal form; pratapan-by expansion of; tapati-enlivens; antaḥ-internally; bahiḥ-externally; pumān-the Supreme Personality.

The sun illuminates both internally and externally by expanding its radiation; similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains everything in the creation both internally and externally.

The universal form of the Lord, or the impersonal feature of the Lord known as the brahmajyoti, is clearly explained here and compared to the radiation of the sun. The sunshine may expand all over the universe, but the source of the sunshine, namely the sun planet or the deity known as Sūrya-nārāyaṇa, is the basis of such radiation. Similarly, the Supreme Personality of Godhead Lord Kṛṣṇa is the basis of the impersonal brahmajyoti radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gītā (14.27). So the universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Śyāmasundara, with two hands, playing on His eternal flute. Seventy-five percent of the expansive radiation of the Lord is manifested in the spiritual sky (tripād-vibhūti), and twenty-five percent of His personal radiation comprehends the entire expansion of the material universes. This is also explained and stated in the Bhagavad-gītā (10.42). Thus the seventy-five percent expansion of His radiation is called His internal energy, whereas the twenty-five percent expansion is called the external energy of the Lord. The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (taṭastha-śakti), and they are at liberty to live in either of the energies, external or internal. Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls. We can just make an estimate of the number of the residents of the internal expansions in comparison with the number of residents in the external energy and may easily conclude that the liberated souls are far more numerous than the conditioned souls.

TEXT 18

so 'mṛtasyābhayasyeśo

martyam annaṁ yad atyagāt

mahimaiṣa tato brahman

puruṣasya duratyayaḥ

SYNONYMS

saḥ-He (the Lord); amṛtasya-of deathlessness; abhayasya-of fearlessness; īśaḥ-the controller; martyam-dying; annam-fruitive action; yat-one who has; atyagāt-has transcended; mahimā-the glories; eṣaḥ-of Him; tataḥ-therefore; brahman-O brāhmaṇa Nārada; puruṣasya-of the Supreme Personality; duratyayaḥ-immeasurable.

The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Nārada, O brāhmaṇa, it is therefore difficult to measure the glories of the Supreme Person.

The glories of the Lord, in the transcendental seventy-five percent of the Lord's internal potency, are stated in the Padma Purāṇa (Uttara-khaṇḍa). It is said there that those planets in the spiritual sky, which comprises the seventy-five percent expansion of the internal potency of the Lord, are far, far greater than those planets in the total universes composed of the external potency of the Lord. In the Caitanya-caritāmṛta, the total universes in the external potency of the Lord are compared to a bucketful of mustard seeds. One mustard seed is calculated to be a universe itself. In one of the universes, in which we are now living, the number of planets cannot be counted by human energy, and so how can we think of the sum total in all the universes, which are compared to a bucketful of mustard seeds? And the planets in the spiritual sky are at least three times the number of those in the material sky. Such planets, being spiritual, are in fact transcendental to the material modes; therefore they are constituted in the mode of unalloyed goodness only. The conception of spiritual bliss (brahmānanda) is fully present in those planets. Each of them is eternal, indestructible and free from all kinds of inebrieties experienced in the material world. Each of them is self-illuminating and more powerfully dazzling than (if we can imagine) the total sunshine of millions of mundane suns. The inhabitants of those planets are liberated from birth, death, old age and diseases and have full knowledge of everything; they are all godly and free from all sorts of material hankerings. They have nothing to do there except to render transcendental loving service to the Supreme Lord Nārāyaṇa, who is the predominating Deity of such Vaikuṇṭha planets. Those liberated souls are engaged incessantly in singing songs mentioned in the Sāma Veda (vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāmagāḥ). All of them are personifications of the five Upaniṣads. Tripād-vibhūti, or the seventy-five percent known as the internal potency of the Lord, is to be understood as the kingdom of God far beyond the material sky; and when we speak of pāda-vibhūti, or the twenty-five percent comprising His external energy, we should understand that this refers to the sphere of the material world. It is also said in the Padma Purāṇa that the kingdom of tripād-vibhūti is transcendental, whereas the pāda-vibhūti is mundane; tripād-vibhūti is eternal, whereas the pāda-vibhūti is transient. The Lord and His eternal servitors in the transcendental kingdom all have eternal forms which are auspicious, infallible, spiritual and eternally youthful. In other words, there is no birth, death, old age and disease. That eternal land is full of transcendental enjoyment and full of beauty and bliss. This very fact is also corroborated in this verse of Śrīmad-Bhāgavatam, and the transcendental nature is described as amṛta. As described in the Vedas, utāmṛtatvasyeśānaḥ: the Supreme Lord is the Lord of immortality, or in other words, the Lord is immortal, and because He is the Lord of immortality He can award immortality to His devotees. In the Bhagavad-gītā (8.16) the Lord also assures that whoever may go to His abode of immortality shall never return to this mortal land of threefold miseries. The Lord is not like the mundane lord. The mundane master or lord never enjoys equally with his subordinates, nor is a mundane lord immortal, nor can he award immortality to his subordinate. The Supreme Lord, who is the leader of all living entities, can award all the qualities of His personality unto His devotees, including immortality and spiritual bliss. In the material world there is always anxiety or fearfulness in the hearts of all living entities, but the Lord, being Himself the supreme fearless, also awards the same quality of fearlessness to His pure devotees. Mundane existence is itself a kind of fear because in all mundane bodies the effects of birth, death, old age and disease always keep a living being compact in fear. In the mundane world, there is always the influence of time, which changes things from one stage to another, and the living entity, originally being avikāra, or unchangeable, suffers a great deal on account of changes due to the influence of time. The changing effects of eternal time are conspicuously absent in the immortal kingdom of God, which should therefore be understood to have no influence of time and therefore no fear whatsoever. In the material world, so-called happiness is the result of one's own work. One can become a rich man by dint of one's own hard labor, and there are always fear and doubts as to the duration of such acquired happiness. But in the kingdom of God, no one has to endeavor to attain a standard of happiness. Happiness is the nature of the spirit, as stated in the Vedānta-sūtras: ānandamayo 'bhyāsāt-the spirit is by nature full of happiness. Happiness in spiritual nature always increases in volume with a new phase of appreciation; there is no question of decreasing the bliss. Such unalloyed spiritual bliss is nowhere to be found within the orbit of the material universe, including the Janaloka planets, or, for that matter, the Maharloka or Satyaloka planets, because even Lord Brahmā is subject to the laws of fruitive actions and the law of birth and death. It is therefore stated here: duratyayaḥ, or, in other words, spiritual happiness in the eternal kingdom of God cannot be imagined even by the great brahmacārīs or sannyāsīs who are eligible to be promoted to the planets beyond the region of heaven. Or, the greatness of the Supreme Lord is so great that it cannot be imagined even by the great brahmacārīs or sannyāsīs, but such happiness is factually attained by the unalloyed devotees of the Lord, by His divine grace.

TEXT 19

pādeṣu sarva-bhūtāni

puṁsaḥ sthiti-pado viduḥ

amṛtaṁ kṣemam abhayaṁ

tri-mūrdhno 'dhāyi mūrdhasu

SYNONYMS

pādeṣu-in the one fourth; sarva-all; bhūtāni-living entities; puṁsaḥ-of the Supreme Person; sthiti-padaḥ-the reservoir of all material opulence; viduḥ-you should know; amṛtam-deathlessness; kṣemam-all happiness, free from the anxiety of old age, diseases, etc.; abhayam-fearlessness; tri-mūrdhnaḥ-beyond the three higher planetary systems; adhāyi-exist; mūrdhasu-beyond the material coverings.

The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.

Out of the total manifestations of the sandhinī energy of the Lord, one fourth is displayed in the material world, and three fourths are displayed in the spiritual world. The Lord's energy is divided into three component parts, namely sandhinī, saṁvit and hlādinī; in other words, He is the full manifestation of existence, knowledge and bliss. In the material world such a sense of existence, knowledge and pleasure is meagerly exhibited, and all living entities, who are minute parts and parcels of the Lord, are eligible to relish such consciousness of existence, knowledge and bliss very minutely in the liberated stage, whereas in the conditioned stage of material existence they can hardly appreciate what is the factual, existential, cognizable and pure happiness of life. The liberated souls, who exist in far greater numerical strength than those souls in the material world, can factually experience the potency of the above-mentioned sandhinī, saṁvit and hlādinī energies of the Lord in the matter of deathlessness, fearlessness and freedom from old age and disease.

In the material world, the planetary systems are arranged in three spheres, called triloka, or Svarga, Martya and Pātāla, and all of them constitute only one fourth of the total sandhinī energy. Beyond that is the spiritual sky where the Vaikuṇṭha planets exist beyond the coverings of seven material strata. In none of the triloka planetary systems can one experience the status of immortality, full knowledge and full bliss. The upper three planetary systems are called sāttvika planets because they provide facilities for a long duration of life and relative freedom from disease and old age, as well as a sense of fearlessness. The great sages and saints are promoted beyond the heavenly planets to Maharloka, but that also is not the place of complete fearlessness because at the end of one kalpa the Maharloka is annihilated and the inhabitants have to transport themselves to still higher planets. Yet even on these planets no one is immune to death. There may be a comparative extension of life, expansion of knowledge and sense of full bliss, but factual deathlessness, fearlessness and freedom from old age, diseases, etc., are possible only beyond the material spheres of the coverings of the material sky. Such things are situated on the head (adhāyi mūrdhasu).

TEXT 20

pādās trayo bahiś cāsann

aprajānāṁ ya āśramāḥ

antas tri-lokyās tv aparo

gṛha-medho 'bṛhad-vrataḥ

SYNONYMS

pādāḥ trayaḥ-the cosmos of three fourths of the Lord's energy; bahiḥ-thus situated beyond; ca-and for all; āsan-were; aprajānām-of those who are not meant for rebirth; ye-those; āśramāḥ-status of life; antaḥ-within; tri-lokyāḥ-of the three worlds; tu-but; aparaḥ-others; gṛha-medhaḥ-attached to family life; abṛhat-vrataḥ-without strictly following a vow of celibacy.

The spiritual world, which consists of three fourths of the Lord's energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.

The climax of the system of varṇāśrama-dharma, or sanātana-dharma, is clearly expressed here in this particular verse of Śrīmad-Bhāgavatam. The highest benefit that can be awarded to a human being is to train him to be detached from sex life, particularly because it is only due to sex indulgence that the conditioned life of material existence continues birth after birth. Human civilization in which there is no control of sex life is a fourth-class civilization because in such an atmosphere there is no liberation of the soul encaged in the material body. Birth, death, old age and disease are related to the material body, and they have nothing to do with the spirit soul. But as long as the bodily attachment for sensual enjoyment is encouraged, the individual spirit soul is forced to continue the repetition of birth and death on account of the material body, which is compared to garments subjected to the law of deterioration.

In order to award the highest benefit of human life, the varṇāśrama system trains the follower to adopt the vow of celibacy beginning from the order of brahmacārī. The brahmacārī life is for students who are educated to follow strictly the vow of celibacy. Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord. It is already explained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear, and one is full of the blissful life of happiness and knowledge. A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacārī. A householder is recommended to quit home at the end of fifty years (pañcaśordhvaṁ vanaṁ vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyāsī fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvāṇa, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Śrīmad-Bhāgavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Śaṅkarites and Vaiṣṇavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy.

The householders and persons who have deliberately broken the vow of celibacy cannot enter into the kingdom of deathlessness. The pious householders or the fallen yogīs or the fallen transcendentalists can be promoted to the higher planets within the material world (one fourth of the energy of the Lord), but they will fail to enter into the kingdom of deathlessness. Abṛhad-vratas are those who have broken the vow of celibacy. The vānaprasthas, or those retired from family life, and the sannyāsīs, or the renounced persons, cannot break the vow of celibacy if they want success in the process. The brahmacārīs, vānaprasthas and sannyāsīs do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brāhmaṇas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure. Lord Caitanya was very strict in advising His followers in this matter of celibacy. One of His personal attendants, Choṭa Haridāsa, was severely punished by Lord Caitanya because of his failure to observe the vow of celibacy. For a transcendentalist, therefore, who at all wants to be promoted to the kingdom beyond material miseries, it is worse than suicide to deliberately indulge in sex life, especially in the renounced order of life. Sex life in the renounced order of life is the most perverted form of religious life, and such a misguided person can only be saved if, by chance, he meets a pure devotee.

TEXT 21

sṛtī vicakrame viśvam

sāśanānaśane ubhe

yad avidyā ca vidyā ca

puruṣas tūbhayāśrayaḥ

SYNONYMS

sṛtī-the destination of the living entities; vicakrame-exists comprehensively; viśvaṅ-the all-pervading Personality of Godhead; sāśana-activities of lording it over; anaśane-activities in devotional service; ubhe-both; yat-what is; avidyā-nescience; ca-as well as; vidyā-factual knowledge; ca-and; puruṣaḥ-the Supreme Person; tu-but; ubhaya-for both of them; āśrayaḥ-the master.

By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.

The word viśvaṅ is significant in this verse. One who travels perfectly in every field of activity is called the puruṣa or kṣetrajña. These two terms, kṣetrajña and puruṣa, are equally applicable to both the individual self and the Supreme Self, the Lord. In the Bhagavad-gītā (13.3) the matter is explained as follows:

kṣetrajñaṁ cāpi māṁ viddhi
sarva-kṣetreṣu bhārata
kṣetra-kṣetrajñayor jñānaṁ
yat taj jñānaṁ mataṁ mama

kṣetra means the place, and one who knows the place is called the kṣetrajña. The individual self knows about his limited field of activities, but the Supreme Self, the Lord, knows about the unlimited field of activities. The individual soul knows about his own thinking, feeling and willing activities, but the Supersoul, or the Paramātmā, the supreme controller, being present everywhere, knows everyone's thinking, feeling and willing activities, and as such the individual living entity is the minute master of his personal affairs whereas the Supreme Personality of Godhead is the master of everyone's affairs, past, present and future (vedāhaṁ samatītāni, etc. [Bg. 7.26].). Only the ignorant person does not know this difference between the Lord and the living entities. The living entities, as distinguished from incognizant matter, may be qualitatively equal to the Lord in cognizance, but the living entity can never be equal to the Lord in full knowledge of past, present and future.

And because the living entity is partially cognizant, he is therefore sometimes forgetful of his own identity. This forgetfulness is specifically manifested in the field of the ekapād-vibhūti of the Lord, or in the material world, but in the tripād-vibhūti field of actions, or in the spiritual world, there is no forgetfulness by the living entities, who are free from all kinds of contaminations resulting from the forgetful state of existence. The material body is the symbol of the gross and subtle form of forgetfulness; therefore the whole atmosphere of the material world is called avidyā, or nescience, whereas the whole atmosphere of the spiritual world is called vidyā, or full of knowledge. There are different stages of avidyā, and they are called dharma, artha and mokṣa. The idea of mokṣa, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness. Knowledge of the qualitative oneness of the self and Superself is partial knowledge and ignorance also because there is no knowledge of quantitative difference, as explained above. The individual self can never be equal to the Lord in cognizance; otherwise he could not be placed in the state of forgetfulness. So, because there is a stage of forgetfulness of the individual selves, or the living entities, there is always a gulf of difference between the Lord and the living entity, as between the part and the whole. The part is never equal to the whole. So the conception of one hundred percent equality of the living being with the Lord is also nescience.

In the field of nescience, activities are directed toward lording it over the creation. In the material world, therefore, everyone is engaged in acquiring material opulence to lord it over the material world. Therefore there is always clash and frustration, which are the symptoms of nescience. But in the field of knowledge, there is devotional service to the Lord (bhakti). Therefore there is no chance of being contaminated by the influence of nescience or forgetfulness (avidyā) in the liberated stage of devotional activities. The Lord is thus the proprietor of the fields both of nescience and of cognition, and it remains the choice of the living entity to exist in either of the above regions.

TEXT 22

yasmād aṇḍaṁ virāḍ jajñe

bhūtendriya-guṇātmakaḥ

tad dravyam atyagād viśvaṁ

gobhiḥ sūrya ivātapan

SYNONYMS

yasmāt-from whom; aṇḍam-the universal globes; virāṭ-and the gigantic universal form; jajñe-appeared; bhūta-elements; indriya-senses; guṇa-ātmakaḥ-qualitative; tat dravyam-the universes and the universal form, etc.; atyagāt-surpassed; viśvam-all the universes; gobhiḥ-by the rays; sūryaḥ-the sun; iva-like; ātapan-distributed rays and heat.

From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat.

The supreme truth has been ascertained in the previous verse as puruṣa or the puruṣottama, the Supreme person. The Absolute person is the īśvara, or the supreme controller, by His different energies. The ekapād-vibhūti manifestation of the material energy of the Lord is just like one of the many mistresses of the Lord, by whom the Lord is not so much attracted, as indicated in the language of the Gītā (bhinnā prakṛtiḥ). But the region of the tripād-vibhūti, being a pure spiritual manifestation of the energy of the Lord, is, so to speak, more attractive to Him. The Lord, therefore, generates the material manifestations by impregnating the material energy, and then, within the manifestation, He expands Himself as the gigantic form of the viśva-rūpa. The viśva-rūpa, as it was shown to Arjuna, is not the original form of the Lord. The original form of the Lord is the transcendental form of Puruṣottama, or Kṛṣṇa Himself. It is very nicely explained herein that He expands Himself just like the sun. The sun expands itself by its terrible heat and rays, yet the sun is always aloof from such rays and heat. The impersonalist takes into consideration the rays of the Lord without any information of the tangible, transcendental, eternal form of the Lord, known as Kṛṣṇa. Therefore Kṛṣṇa, in His supreme personal form, with two hands and flute, is bewildering for the impersonalists who can accommodate only the gigantic viśva-rūpa of the Lord. They should know that the rays of the sun are secondary to the sun, and similarly the impersonal gigantic form of the Lord is also secondary to the personal form as Puruṣottama. The Brahma-saṁhitā (5.37) confirms this statement as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The Supreme Personality of Godhead, Govinda, the one who enlivens the senses of everyone by His personal bodily rays, resides in His transcendental abode, called Goloka. Yet He is present in every nook and corner of His creation by expansion of happy spiritual rays, equal in power to His personal potency of bliss." He is therefore simultaneously personal and impersonal by His inconceivable potency, or He is the one without a second, displaying complete unity in a diversity of material and spiritual manifestations. He is separate from everything, and still nothing is different from Him.

TEXT 23

yadāsya nābhyān nalinād

aham āsaṁ mahātmanaḥ

nāvidaṁ yajña-sambhārān

puruṣāvayavān ṛte

SYNONYMS

yadā-at the time of; asya-His; nābhyāt-from the abdomen; nalināt-from the lotus flower; aham-myself; āsam-took my birth; mahā-ātmanaḥ-of the great person; na avidam-did not know; yajña-sacrificial; sambhārān-ingredients; puruṣa-of the Lord; avayavān-personal bodily limbs; ṛte-except.

When I was born from the abdominal lotus flower of the Lord [Mahā-Viṣṇu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead.

Lord Brahmā, the creator of the cosmic manifestation, is known as Svayambhū, or one who is born without father and mother. The general process is that a living creature is born out of the sex combination of the male father and the female mother. But Brahmā, the firstborn living being, is born out of the abdominal lotus flower of the Mahā-Viṣṇu plenary expansion of Lord Kṛṣṇa. The abdominal lotus flower is part of the Lord's bodily limbs, and Brahmā is born out of the lotus flower. Therefore Lord Brahmā is also a part of the Lord's body. Brahmā, after his appearance in the gigantic hollow of the universe, saw darkness and nothing else. He felt perplexity, and from his heart he was inspired by the Lord to undergo austerity, thereby acquiring the ingredients for sacrificial performances. But there was nothing besides the two of them, namely the Personality of Mahā-Viṣṇu and Brahmā himself, born of the bodily part of the Lord. For sacrificial performances many ingredients were in need, especially animals. The animal sacrifice is never meant for killing the animal, but for achieving the successful result of the sacrifice. The animal offered in the sacrificial fire is, so to speak, destroyed, but the next moment it is given a new life by dint of the Vedic hymns chanted by the expert priest. When such an expert priest is not available, the animal sacrifice in the fire of the sacrificial altar is forbidden. Thus Brahmā created even the sacrificial ingredients out of the bodily limbs of the Garbhodakaśāyī Viṣṇu, which means that the cosmic order was created by Brahmā himself. Also, nothing is created out of nothing, but everything is created from the person of the Lord. The Lord says in the Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. "Everything is made from My bodily limbs, and I am therefore the original source of all creations."

The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself. The personalist, however, worships the Lord out of a great sense of gratitude, utilizing the ingredients born out of the bodily limbs of the Lord. The fruits and flowers are available from the body of the earth, and yet mother earth is worshiped by the sensible devotee with ingredients born from the earth. Similarly, mother Ganges is worshiped by the water of the Ganges, and yet the worshiper enjoys the result of such worship. Worship of the Lord is also performed by the ingredients born from the bodily limbs of the Lord, and yet the worshiper, who is himself a part of the Lord, achieves the result of devotional service to the Lord. While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord. The devotee therefore endeavors to apply everything in the service of the Lord because he knows that everything is the property of the Lord and that no one can claim anything as one's own. This perfect conception of oneness helps the worshiper in being engaged in His loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord.

TEXT 24

teṣu yajñasya paśavaḥ

savanaspatayaḥ kuśāḥ

idaṁ ca deva-yajanaṁ

kālaś coru-guṇānvitaḥ

SYNONYMS

teṣu-in such sacrifices; yajñasya-of the sacrificial performance; paśavaḥ-the animals or the sacrificial ingredients; sa-vanaspatayaḥ-along with flowers and leaves; kuśāḥ-the straw; idam-all these; ca-as also; deva-yajanam-the sacrificial altar; kālaḥ-a suitable time; ca-as also; uru-great; guṇa-anvitaḥ-qualified.

For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring].

TEXT 25

vastūny oṣadhayaḥ snehā

rasa-loha-mṛdo jalam

ṛco yajūṁṣi sāmāni

cātur-hotraṁ ca sattama

SYNONYMS

vastūni-utensils; oṣadhayaḥ-grains; snehāḥ-clarified butter; rasa-loha-mṛdaḥ-honey, gold and earth; jalam-water; ṛcaḥ-the Ṛg Veda; yajūṁṣi-the Yajur Veda; sāmāni-the Sāma Veda; cātuḥ-hotram-four persons conducting the performance; ca-all these; sattama-O most pious one.

Other requirements are utensils, grains, clarified butter, honey, gold, earth, water, the Ṛg Veda, Yajur Veda and Sāma Veda and four priests to perform the sacrifice.

To perform a sacrifice successfully, at least four expert priests are needed: one who can offer (hotā), one who can chant (udgātā), one who can kindle the sacrificial fire without the aid of separate fire (adhvaryu), and one who can supervise (brahmā). Such sacrifices were conducted from the birth of Brahmā, the first living creature, and were carried on till the reign of Mahārāja Yudhiṣṭhira. But such expert brāhmaṇa priests are very rare in this age of corruption and quarrel, and therefore in the present age only the yajña of chanting the holy name of the Lord is recommended. The scriptures enjoin:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Cc. Ādi 17.21]

TEXT 26

nāma-dheyāni mantrāś ca

dakṣiṇāś ca vratāni ca

devatānukramaḥ kalpaḥ

saṅkalpas tantram eva ca

SYNONYMS

nāma-dheyāni-invoking the names of the demigods; mantrāḥ-specific hymns to offer to a particular demigod; ca-also; dakṣiṇāḥ-reward; ca-and; vratāni-vows; ca-and; devatā-anukramaḥ-one demigod after another; kalpaḥ-the specific scripture; saṅkalpaḥ-the specific purpose; tantram-a particular process; eva-as they are; ca-also.

Other necessities include invoking the different names of the demigods by specific hymns and vows of recompense, in accordance with the particular scripture, for specific purposes and by specific processes.

The whole process of offering sacrifice is under the category of fruitive action, and such activities are extremely scientific. They mainly depend on the process of vibrating sounds with a particular accent. It is a great science, and due to being out of proper use for more than four thousand years, for want of qualified brāhmaṇas, such performances of sacrifice are no longer effective. Nor are they recommended in this fallen age. Any such sacrifice undertaken in this age as a matter of show may simply be a cheating process by the clever priestly order. But such a show of sacrifices cannot be effective at any stage. Fruitive action is being carried on by the help of material science and to a little extent by gross material help, but the materialists await a still more subtle advancement in the process of vibrating sounds on which the Vedic hymns are established. Gross material science cannot divert the real purpose of human life. They can only increase the artificial needs of life without any solution to the problems of life; therefore the way of materialistic life leads to the wrong type of human civilization. Since the ultimate aim of life is spiritual realization, the direct way of invoking the holy name of the Lord, as mentioned above, is precisely recommended by Lord Caitanya, and people of the modern age can easily take advantage of this simple process, which is tenable for the condition of the complicated social structure.

TEXT 27

gatayo matayaś caiva

prāyaścittaṁ samarpaṇam

puruṣāvayavair ete

sambhārāḥ sambhṛtā mayā

SYNONYMS

gatayaḥ-progress to the ultimate goal (Viṣṇu); matayaḥ-worshiping the demigods; ca-as also; eva-certainly; prāyaścittam-compensation; samarpaṇam-ultimate offering; puruṣa-the Personality of Godhead; avayavaiḥ-from the parts of the body of the Personality of Godhead; ete-these; sambhārāḥ-the ingredients; sambhṛtāḥ-were arranged; mayā-by me.

Thus I had to arrange all these necessary ingredients and paraphernalia of sacrifice from the personal bodily parts of the Personality of Godhead. By invocation of the demigods' names, the ultimate goal, Viṣṇu, was gradually attained, and thus compensation and ultimate offering were complete.

In this verse, special stress is given to the person of the Supreme Lord, and not to His impersonal brahmajyoti, as being the source of all supplies. Nārāyaṇa, the Supreme Lord, is the goal of sacrificial results, and therefore the Vedic hymns are ultimately meant for attaining this goal. Human life is thus made successful by pleasing Nārāyaṇa and getting entrance into the direct association of Nārāyaṇa in the spiritual kingdom of Vaikuṇṭha.

TEXT 28

iti sambhṛta-sambhāraḥ

puruṣāvayavair aham

tam eva puruṣaṁ yajñaṁ

tenaivāyajam īśvaram

SYNONYMS

iti-thus; sambhṛta-executed; sambhāraḥ-equipped myself well; puruṣa-the Personality of Godhead; avayavaiḥ-by the parts and parcels; aham-I; tam eva-unto Him; puruṣam-the Personality of Godhead; yajñam-the enjoyer of all sacrifices; tena eva-by all those; ayajam-worshiped; īśvaram-the supreme controller.

Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord.

People in general are always anxious to have peace of mind or peace in the world, but they do not know how to achieve such a standard of peace in the world. Such peace in the world is obtainable by performances of sacrifice and by practice of austerity. In the Bhagavad-gītā (5.29) the following prescription is recommended:

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The karma-yogīs know that the Supreme Lord is the factual enjoyer and maintainer of all sacrifices and of the austere life. They also know that the Lord is the ultimate proprietor of all the planets and is the factual friend of all living entities. Such knowledge gradually converts the karma-yogīs into pure devotees of the Lord through the association of unalloyed devotees, and thus they are able to be liberated from material bondage."

Brahmā, the original living being within the material world, taught us the way of sacrifice. The word "sacrifice" suggests dedication of one's own interests for satisfaction of a second person. That is the way of all activities. Every man is engaged in sacrificing his interests for others, either in the form of family, society, community, country or the entire human society. But perfection of such sacrifices is attained when they are performed for the sake of the Supreme Person, the Lord. Because the Lord is the proprietor of everything, because the Lord is the friend of all living creatures, and because He is the maintainer of the performer of sacrifice, as well as the supplier of the ingredients of sacrifices, it is He only and no one else who should be satisfied by all sacrifices.

The whole world is engaged in sacrificing energy for advancement of learning, social upliftment, economic development and plans for total improvement of the human condition, but no one is interested in sacrificing for the sake of the Lord, as it is advised in the Bhagavad-gītā. Therefore, there is no peace in the world. If men at all want peace in the world, they must practice sacrifice in the interest of the supreme proprietor and friend of all.

TEXT 29

tatas te bhrātara ime

prajānāṁ patayo nava

ayajan vyaktam avyaktaṁ

puruṣaṁ su-samāhitāḥ

SYNONYMS

tataḥ-thereafter; te-your; bhrātaraḥ-brothers; ime-these; prajānām-of the living creatures; patayaḥ-masters; nava-nine; ayajan-performed; vyaktam-manifested; avyaktam-nonmanifested; puruṣam-personalities; su-samāhitāḥ-with proper rituals.

My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.

The manifested personalities are the demigods like the ruler of the heavenly kingdom, Indra, and his associates; and the nonmanifested personality is the Lord Himself. The manifested personalities are mundane controllers of the material affairs, whereas the nonmanifested Personality of Godhead is transcendental, beyond the range of the material atmosphere. In this age of Kali the manifested demigods are also not to be seen, for space travel has completely stopped. So both the powerful demigods and the Supreme Personality of Godhead are nonmanifested to the covered eyes of the modern man. Modern men want to see everything with their eyes, although they are not sufficiently qualified. Consequently, they disbelieve in the existence of the demigods or of the Supreme God. They should see through the pages of authentic scriptures and should not simply believe their unqualified eyes. Even in these days, God can also be seen by qualified eyes tinged with the ointment of love of God.

TEXT 30

tataś ca manavaḥ kāle

ījire ṛṣayo 'pare

pitaro vibudhā daityā

manuṣyāḥ kratubhir vibhum

SYNONYMS

tataḥ-thereafter; ca-also; manavaḥ-the Manus, the fathers of mankind; kāle-in due course of time; ījire-worshiped; ṛṣayaḥ-great sages; apare-others; pitaraḥ-the forefathers; vibudhāḥ-the learned scholars; daityāḥ-great devotees of the demigods; manuṣyāḥ-mankind; kratubhiḥ vibhum-by performance of sacrifices to please the Supreme Lord.

Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord.

The daityas are devotees of the demigods because they want to derive the greatest possible material facilities from them. The devotees of the Lord are eka-niṣṭha, or absolutely attached to the devotional service of the Lord. Therefore they have practically no time to seek the benefits of material facilities. Because of their realization of their spiritual identity, they are more concerned with spiritual emancipation than with material comforts.

TEXT 31

nārāyaṇe bhagavati

tad idaṁ viśvam āhitam

gṛhīta-māyoru-guṇaḥ

sargādāv aguṇaḥ svataḥ

SYNONYMS

nārāyaṇe-unto Nārāyaṇa; bhagavati-the Personality of Godhead; tat idam-all these material manifestations; viśvam-all the universes; āhitam-situated; gṛhīta-having accepted; māyā-material energies; uru-guṇaḥ-greatly powerful; sarga-ādau-in creation, maintenance and destruction; aguṇaḥ-without affinity for the material modes; svataḥ-self-sufficiently.

All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.

The question put by Nārada before Brahmā concerning the sustenance of the material creation is thus answered. Material actions and reactions, as the material scientist can superficially observe, are not basically ultimate truth in regard to creation, maintenance and destruction. The material energy is a potency of the Lord which is displayed in time, accepting the three qualities of goodness, passion and ignorance in the forms of Viṣṇu, Brahmā and Śiva. The material energy thus works under the supreme spell of His Lordship, although He is always transcendental to all such material activities. A rich man constructs a big house by spending his energy in the shape of resources, and similarly he destroys a big house by his resources, but the maintenance is always under his personal care. The Lord is the richest of the rich because He is always fully complete in six opulences. Therefore He is not required to do anything personally, but everything in the material world is carried out by His wishes and direction; therefore, the entire material manifestation is situated in Nārāyaṇa, the Supreme Personality of Godhead. The impersonal conception of the supreme truth is due to lack of knowledge only, and this fact is clearly explained by Brahmājī, who is supposed to be the creator of the universal affairs. Brahmājī is the highest authority in Vedic wisdom, and his assertion in this connection is therefore the supreme information.

TEXT 32

sṛjāmi tan-niyukto 'haṁ

haro harati tad-vaśaḥ

viśvaṁ puruṣa-rūpeṇa

paripāti tri-śakti-dhṛk

SYNONYMS

sṛjāmi-do create; tat-by His; niyuktaḥ-appointment; aham-I; haraḥ-Lord Śiva; harati-destroys; tat-vaśaḥ-under His subordination; viśvam-the whole universe; puruṣa-the Personality of Godhead; rūpeṇa-by His eternal form; paripāti-maintains; tri-śakti-dhṛk-the controller of three energies.

By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.

The conception of one without a second is clearly confirmed here. The one is Lord Vāsudeva, and only by His different energies and expansions are different manifestations, both in the material and in the spiritual worlds, maintained. In the material world also, Lord Vāsudeva is everything, as stated in the Bhagavad-gītā (7.19). Vāsudevaḥ sarvam iti: everything is Vāsudeva only. In the Vedic hymns also the same Vāsudeva is held to be supreme. It is said in the Vedas, vāsudevāt paro brahman na cānyo 'rtho 'sti tattvataḥ: in fact there is no greater truth than Vāsudeva. And Lord Kṛṣṇa affirms the same truth in the Bhagavad-gītā (7.7). Mattaḥ parataraṁ nānyat: "There is nothing above Me [Lord Kṛṣṇa]." So the conception of oneness, as overly stressed by the impersonalist, is also accepted by the personalist devotee of the Lord. The difference is that the impersonalist denies personality in the ultimate issue, whereas the devotee gives more importance to the Personality of Godhead. Śrīmad-Bhāgavatam explains this truth in the verse under discussion: Lord Vāsudeva is one without a second, but because He is all-powerful, He can expand Himself as well as display His omnipotencies. The Lord is described here as omnipotent by three energies (tri-śakti-dhṛk). So primarily His three energies are internal, marginal and external. This external energy is also displayed in the three modes of goodness, passion and ignorance. Similarly, the internal potency is also displayed in three spiritual modes-saṁvit, sandhinī and hlādinī. The marginal potency, or the living entities, is also spiritual (prakṛtiṁ viddhi me parām), but the living entities are never equal to the Lord. The Lord is nirasta-sāmya-atiśaya; in other words, no one is greater than or equal to the Supreme Lord. So the living entities, including even such great personalities as Lord Brahmā and Lord Śiva, are all subordinate to the Lord. In the material world also, in His eternal form of Viṣṇu, He maintains and controls all the affairs of the demigods, including Brahmā and Śiva.

TEXT 33

iti te 'bhihitaṁ tāta

yathedam anupṛcchasi

nānyad bhagavataḥ kiñcid

bhāvyaṁ sad-asad-ātmakam

SYNONYMS

iti-thus; te-unto you; abhihitam-explained; tāta-my dear son; yathā-as; idam-all these; anupṛcchasi-as you have inquired; na-never; anyat-anything else; bhagavataḥ-beyond the Personality of Godhead; kiñcit-nothing; bhāvyam-to be thought ever; sat-cause; asat-effect; ātmakam-in the matter of.

My dear son, whatever you inquired from me I have thus explained unto you, and you must know for certain that whatever there is (either as cause or as effect, both in the material and spiritual worlds) is dependent on the Supreme Personality of Godhead.

The complete cosmic situation, both in the material and in the spiritual manifestations of the energies of the Lord, is working and moving first as the cause and then as the effect. But the original cause is the Supreme Personality of Godhead. Effects of the original cause become the causes of other effects, and thus everything, either permanent or temporary, is working as cause and effect. And because the Lord is the primeval cause of all persons and all energies, He is called the cause of all causes, as confirmed in the Brahma-saṁhitā as well as in the Bhagavad-gītā. The Brahma-saṁhitā (5.1) affirms:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

And in the Bhagavad-gītā (10.8) it is said:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

So the original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahmajyoti, is also an effect of the Supreme Brahman (brahmaṇo hi pratiṣṭhāham [14.27]), Lord Kṛṣṇa.

TEXT 34

na bhāratī me 'ṅga mṛṣopalakṣyate

na vai kvacin me manaso mṛṣā gatiḥ

na me hṛṣīkāṇi patanty asat-pathe

yan me hṛdautkaṇṭhyavatā dhṛto hariḥ

SYNONYMS

na-never; bhāratī-statements; me-mind; aṅga-O Nārada; mṛṣā-untruth; upalakṣyate-prove to be; na-never; vai-certainly; kvacit-at any time; me-mine; manasaḥ-of the mind; mṛṣā-untruth; gatiḥ-progress; na-nor; me-mine; hṛṣīkāṇi-senses; patanti-degrades; asat-pathe-in temporary matter; yat-because; me-mine; hṛdā-heart; autkaṇṭhyavatā-by great earnestness; dhṛtaḥ-caught hold of; hariḥ-the Supreme Personality of Godhead.

O Nārada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter.

Lord Brahmā is the original speaker of Vedic wisdom to Nārada, and Nārada is the distributor of transcendental knowledge all over the world through his various disciples, like Vyāsadeva and others. The followers of Vedic wisdom accept the statements of Brahmājī as gospel truth, and transcendental knowledge is thus being distributed all over the world by the process of disciplic succession from time immemorial, since the beginning of the creation. Lord Brahmā is the perfect liberated living being within the material world, and any sincere student of transcendental knowledge must accept the words and statements of Brahmājī as infallible. The Vedic knowledge is infallible because it comes down directly from the Supreme Lord unto the heart of Brahmā, and since he is the most perfect living being, Brahmājī is always correct to the letter. And this is because Lord Brahmā is a great devotee of the Lord who has earnestly accepted the lotus feet of the Lord as the supreme truth. In the Brahma-saṁhitā, which is compiled by Brahmājī, he repeats the aphorism govindam ādi-puruṣaṁ tam ahaṁ bhajāmi: ** "I am a worshiper of the original Personality of Godhead, Govinda, the primeval Lord." So whatever he says, whatever he thinks, and whatever he does normally in his mood are to be accepted as truth because of his direct and very intimate connection with Govinda, the primeval Lord. Śrī Govinda, who pleasingly accepts the loving transcendental service of His devotees, gives all protection to the words and actions of His devotees. The Lord declares in the Bhagavad-gītā (9.31), kaunteya pratijānīhi: "O son of Kuntī, please declare it." The Lord asks Arjuna to declare, and why? Because sometimes the declaration of Govinda Himself may seem contradictory to mundane creatures, but the mundaner will never find any contradiction in the words of the Lord's devotees. The devotees are especially protected by the Lord so that they may remain infallible. Therefore the process of devotional service always begins in the service of the devotee who appears in disciplic succession. The devotees are always liberated, but that does not mean that they are impersonal. The Lord is a person eternally, and the devotee of the Lord is also a person eternally. Because the devotee has his sense organs even at the liberated stage, he is therefore a person always. And because the devotee's service is accepted by the Lord in full reciprocation, the Lord is also a person in His complete spiritual embodiment. The devotee's senses, being engaged in the service of the Lord, never go astray under the attraction of false material enjoyment. The plans of the devotee never go in vain, and all this is due to the faithful attachment of the devotee for the service of the Lord. This is the standard of perfection and liberation. Anyone, beginning from Brahmājī down to the human being, is at once put on the path of liberation simply by his attachment in great earnestness for the Supreme Lord, Śrī Kṛṣṇa, the primeval Lord. The Lord affirms this in the Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

Anyone, therefore, who is earnestly serious in heart and soul about being in intimate touch with the Personality of Godhead in the relationship of transcendental loving service will always be infallible in words and action. The reason is that the Supreme Lord is Absolute Truth, and anything earnestly dovetailed with the Absolute Truth attains the same transcendental quality. On the other hand, any amount of mental speculation on the strength of material science and knowledge without any bona fide touch with the Absolute Truth is sure to be a mundane untruth and failure, simply due to not being in touch with the Absolute Truth. Such godless, unfaithful words and actions, however materially enriched, are never to be trusted. That is the purport of this important verse. A grain of devotion is more valuable than tons of faithlessness.

TEXT 35

so 'haṁ samāmnāyamayas tapomayaḥ

prajāpatīnām abhivanditaḥ patiḥ

āsthāya yogaṁ nipuṇaṁ samāhitas

taṁ nādhyagacchaṁ yata ātma-sambhavaḥ

SYNONYMS

saḥ aham-myself (the great Brahmā); samāmnāya-mayaḥ-in the chain of disciplic succession of Vedic wisdom; tapaḥ-mayaḥ-successfully having undergone all austerities; prajāpatīnām-of all the forefathers of living entities; abhivanditaḥ-worshipable; patiḥ-master; āsthāya-successfully practiced; yogam-mystic powers; nipuṇam-very expert; samāhitaḥ-self-realized; tam-the Supreme Lord; na-did not; adhyagaccham-properly understood; yataḥ-from whom; ātma-self; sambhavaḥ-generated.

Although I am known as the great Brahmā, perfect in the disciplic succession of Vedic wisdom, and although I have undergone all austerities and am an expert in mystic powers and self-realization, and although I am recognized as such by the great forefathers of the living entities, who offer me respectful obeisances, still I cannot understand Him, the Lord, the very source of my birth.

Brahmā, the greatest of all living creatures within the universe, is admitting his failure to know the Supreme Lord despite his vast learning in the Vedic wisdom, despite his austerity, penance, mystic powers and self-realization, and despite being worshiped by the great Prajāpatis, the forefathers of the living entities. So these qualifications are not sufficient to know the Supreme Lord. Brahmājī could understand the Lord to a little extent only when he was trying to serve Him by the eagerness of his heart (hṛdautkaṇṭhyavatā), which is the devotional service mood. Therefore, the Lord can be known only by the sincere mood of eagerness for service, and not by any amount of material qualification as scientist or speculative philosopher or by attainment of mystic powers. This fact is clearly corroborated in the Bhagavad-gītā (18.54-55):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

Only self-realization, by attainment of the above high qualifications of Vedic wisdom, austerity, etc., can help one on the path of devotional service. But failing in devotional service, one remains still imperfect because even in that position of self-realization one cannot factually know the Supreme Lord. By self-realization, one is qualified to become a devotee, and the devotee, by service mood (bhaktyā) only, can gradually know the Personality of Godhead. One should not, however, misunderstand the import of viśate ("enters into") as referring to merging into the existence of the Supreme. Even in material existence, one is merged in the existence of the Lord. No materialist can disentangle self from matter, for the self is merged in the external energy of the Lord. As no layman can separate butter from milk, no one can extricate the merged self from matter by acquiring some material qualification. This viśate by devotion (bhaktyā) means to be able to participate in the association of the Lord in person. Bhakti, or devotional service to the Lord, means to become free from material entanglement and then to enter into the kingdom of God, becoming one like Him. Losing one's individuality is not the aim of bhakti-yoga or of the devotees of the Lord. There are five types of liberation, one of which is called sāyujya-mukti, or being merged into the existence or body of the Lord. The other forms of liberation maintain the individuality of the particle soul and involve being always engaged in the transcendental loving service of the Lord. The word viśate, used in the verses of the Bhagavad-gītā, is thus meant for the devotees who are not at all anxious for any kind of liberation. The devotees are satisfied simply in being engaged in the service of the Lord, regardless of the situation.

Lord Brahmā is the first living being, who directly learned the Vedic wisdom from the Lord (tene brahma hṛdā ya ādi-kavaye [SB 1.1.1]). Therefore, who can be a more learned Vedāntist than Lord Brahmā? He admits that in spite of his perfect knowledge in the Vedas, he was unable to know the glories of the Lord. Since no one can be more than Lord Brahmā, how can a so-called Vedāntist be perfectly cognizant of the Absolute Truth? The so-called Vedāntist, therefore, cannot enter into the existence of the Lord without being trained in the matter of bhakti-vedānta, or Vedānta plus bhakti. Vedānta means self-realization, and bhakti means realization of the Personality of Godhead, to some extent. No one can know the Personality of Godhead in full, but at least to a certain extent one can know the Absolute Truth, the Personality of Godhead, by self-surrender and a devotional attitude, and by nothing else. In the Brahma-saṁhitā also, it is said, vedeṣu durlabham, or simply by study of Vedānta one can hardly find out the existence of the Personality of Godhead, but the Lord is adurlabham ātma-bhaktau, very easily available to His devotee. Śrīla Vyāsadeva, therefore, was not satisfied simply with compiling the Vedānta-sūtras, but over and above this, by the advice of his spiritual master, Nārada, he compiled the Śrīmad-Bhāgavatam in order to understand the real import of Vedānta. Śrīmad-Bhāgavatam therefore, is the absolute medium by which to understand the Absolute Truth.

TEXT 36

nato 'smy ahaṁ tac-caraṇaṁ samīyuṣāṁ

bhavac-chidaṁ svasty-ayanaṁ sumaṅgalam

yo hy ātma-māyā-vibhavaṁ sma paryagād

yathā nabhaḥ svāntam athāpare kutaḥ

SYNONYMS

nataḥ-let me offer my obeisances; asmi-am; aham-I; tat-the Lord's; caraṇam-feet; samīyuṣām-of the surrendered soul; bhavat-chidam-that which stops repetition of birth and death; svasti-ayanam-perception of all happiness; su-maṅgalam-all-auspicious; yaḥ-one who; hi-exactly; ātma-māyā-personal energies; vibhavam-potency; sma-certainly; paryagāt-cannot estimate; yathā-as much as; nabhaḥ-the sky; sva-antam-its own limit; atha-therefore; apare-others; kutaḥ-how.

Therefore it is best for me to surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. Such surrender is all-auspicious and allows one to perceive all happiness. Even the sky cannot estimate the limits of its own expansion. So what can others do when the Lord Himself is unable to estimate His own limits?

Lord Brahmā, the greatest of all learned living beings, the greatest sacrificer, the greatest observer of the austere life, and the greatest self-realized mystic, advises us, as the supreme spiritual master of all living beings, that one should simply surrender unto the lotus feet of the Lord in order to achieve all success, even up to the limit of being liberated from the miseries of material life and being endowed with all-auspicious spiritual existence. Lord Brahmā is known as the pitāmaha, or the father's father. A young man consults his experienced father about discharging his duties. So the father is naturally a good advisor. But Lord Brahmā is the father of all fathers. He is the father of the father of Manu, who is the father of mankind all over the universal planets. Therefore the men of this insignificant planet should kindly accept the instruction of Brahmājī and would do well to surrender unto the lotus feet of the Lord rather than try to estimate the length and breadth of the Lord's potencies. His potencies are immeasurable, as confirmed in the Vedas. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Śvetāśvatara Upaniṣad 6.8 [Cc. Madhya 13.65, purport]). He is the greatest of all, and all others, even the greatest of all living beings, namely Brahmājī, admits that the best thing for us is to surrender unto Him. Therefore only those persons with a very poor fund of knowledge claim that they themselves are lords of all that they survey. And what can they survey? They cannot survey even the length and breadth of a small sky in one small universe. The so-called material scientist says that he would need to live forty thousand years to reach the highest planet of the universe, being carried by a sputnik. This is also utopian because no one can be expected to live forty thousand years. Besides, when the space pilot returned from his travel, none of his friends would be present to receive him back as the greatest astronaut, as has become fashionable for modern bewildered scientific men. One scientific man, who had no belief in God, was very much enthusiastic in making plans for his material existence and therefore opened a hospital to save the living. But after opening the hospital, he himself died within six months. So one should not spoil his human life, species of life, simply for the concocted material happiness of life through increasing artificial needs in the name of advancement of economic development and scientific knowledge. Rather, one should simply surrender unto the feet of the Lord to make a solution to all miseries of life. That is the instruction of Lord Kṛṣṇa directly in the Bhagavad-gītā, and that is the instruction of Śrīmad-Bhāgavatam by Brahmājī, the supreme father of all living beings.

Anyone denying this surrendering process as recommended both in the Bhagavad-gītā and in the Śrīmad-Bhāgavatam-and, for that matter, in all authorized scriptures-will be forced to surrender unto the laws of material nature. The living entity, by his constitutional position, is not independent. He must surrender, either unto the Lord or unto material nature. Material nature is also not independent of the Lord, since the Lord Himself has claimed material nature as mama māyā, or "My energy" (Bg. 7.14), and as me bhinnā prakṛtir aṣṭadhā, or "My separated energy in eight divisions" (Bg. 7.4). Therefore material nature is also controlled by the Lord, as He has claimed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "Under My direction only is material nature working, and thus are all things moving." And the living entities, being superior energy to matter, have choice and discrimination either to surrender unto the Lord or to surrender unto material nature. By surrendering unto the Lord, one is happy and liberated, but by surrendering unto material nature the living entity suffers. So the end of all suffering means surrendering unto the Lord because the surrendering process itself is bhava-cchidam (liberation from all material miseries), svasty-ayanam (perception of all happiness), and sumaṅgalam (the source of everything auspicious).

Therefore liberty, happiness and all good fortune can be attained only by surrendering unto the Lord because He is full liberty, full happiness and full auspiciousness. Such liberation and happiness are also unlimited, and they have been compared to the sky, although such liberation and happiness are infinitely greater than the sky. In our present position we can simply understand the magnitude of greatness when it is compared to the sky. We fail to measure the sky, but the happiness and liberty obtained in association with the Lord are far greater than the sky. That spiritual happiness is so great that it cannot be measured, even by the Lord Himself, not to speak of others.

It is said in the scriptures, brahma-saukhyaṁ tv anantam: spiritual happiness is unlimited. Here it is said that even the Lord cannot measure such happiness. This does not mean that the Lord cannot measure it and is therefore imperfect in that sense. The actual position is that the Lord can measure it, but the happiness in the Lord is also identical with the Lord on account of absolute knowledge. So the happiness derived from the Lord may be measured by the Lord, but the happiness increases again, and the Lord measures it again, and then again the happiness increases more and more, and the Lord measures it more and more, and as such there is eternally a competition between increment and measurement, so much so that the competition is never stopped, but goes on unlimitedly ad infinitum. Spiritual happiness is ānandāmbudhi-vardhanam, or the ocean of happiness which increases. The material ocean is stagnant, but the spiritual ocean is dynamic. In the Caitanya-caritāmṛta, (Ādi-līlā, Fourth Chapter) Kavirāja Gosvāmī has very nicely described this dynamic increment of the ocean of spiritual happiness in the transcendental person of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa.

TEXT 37

nāhaṁ na yūyaṁ yad-ṛtāṁ gatiṁ vidur

na vāmadevaḥ kim utāpare surāḥ

tan-māyayā mohita-buddhayas tv idaṁ

vinirmitaṁ cātma-samaṁ vicakṣmahe

SYNONYMS

na-neither; aham-I; na-nor; yūyam-all you sons; yat-whose; ṛtām-factual; gatim-movements; viduḥ-do know; na-nor; vāmadevaḥ-Lord Śiva; kim-what; uta-else; apare-others; surāḥ-demigods; tat-by His; māyayā-by the illusory energy; mohita-bewildered; buddhayaḥ-with such intelligence; tu-but; idam-this; vinirmitam-what is created; ca-also; ātma-samam-by dint of one's personal ability; vicakṣmahe-observe.

Since neither Lord Śiva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability.

We have many times mentioned the names of twelve selected authorities (dvādaśa-mahājana), of which Brahmā, Nārada and Lord Śiva head the list as the first, second and third in order of merit of those who know something of the Supreme Lord. Other demigods, semi-demigods, Gandharvas, Cāraṇas, Vidyādharas, human beings or asuras cannot possibly know fully about the potencies of the Absolute Lord, Śrī Kṛṣṇa. The demigods, semi-demigods, Gandharvas, etc., are all highly intelligent persons in the upper planets, the human beings are inhabitants of the intermediate planets, and the asuras are inhabitants of the lower planets. All of them have their respective conceptions and estimations of the Absolute Truth, as does the scientist or the empiric philosopher in human society. All such living entities are creatures of the material nature, and consequently they are bewildered by the wonderful display of the three modes of material nature. Such bewilderment is mentioned in the Bhagavad-gītā (7.13). Tribhir guṇamayair bhāvair ebhiḥ samam idaṁ jagat: every entity, beginning from Brahmā down to the ant, is individually bewildered by the three modes of material nature, namely goodness, passion and ignorance. Everyone thinks, in terms of individual capacity, that this universe, which is manifested before us, is all in all. And so the scientist in the human society of the twentieth century calculates the beginning and end of the universe in his own way. But what can the scientists know? Even Brahmā himself was once bewildered, thinking himself the only one Brahmā favored by the Lord, but later on, by the grace of the Lord, he came to know that there are innumerable more powerful Brahmās as well, in far bigger universes beyond this universe, and all of these universes combined together form ekapād-vibhūti, or one fourth of the manifestation of the Lord's creative energy. The other three fourths of His energy are displayed in the spiritual world, and so what can the tiny scientist with a tiny brain know of the Absolute Personality of Godhead, Lord Kṛṣṇa? The Lord says, therefore, mohitaṁ nābhijānāti mām ebhyaḥ param avyayam: [Bg. 7.13] bewildered by such modes of material nature, they cannot understand that beyond these manifestations is a Supreme Person who is the absolute controller of everything. Brahmā, Nārada and Lord Śiva know about the Lord to a considerable extent, and therefore one should follow the instructions of these great personalities instead of being satisfied with a tiny brain and its playful discoveries such as spacecraft and similar products of science. As the mother is the only authority to identify the father of a child, so the mother Vedas, presented by the recognized authority such as Brahmā, Nārada or Śiva, is the only authority to inform us about the Absolute Truth.

TEXT 38

yasyāvatāra-karmāṇi

gāyanti hy asmad-ādayaḥ

na yaṁ vidanti tattvena

tasmai bhagavate namaḥ

SYNONYMS

yasya-whose; avatāra-incarnation; karmāṇi-activities; gāyanti-chant in glorification; hi-indeed; asmat-ādayaḥ-persons like us; na-do not; yam-whom; vidanti-know; tattvena-cent percent as He is; tasmai-unto Him; bhagavate-unto the Personality of Godhead Śrī Kṛṣṇa; namaḥ-respectful obeisances.

Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is.

It is said that the transcendental name, form, quality, pastimes, paraphernalia, personality, etc., cannot possibly be perceived by the gross materialistic senses. But when the senses are purified by the process of hearing, chanting, remembering, and worshiping the lotus feet of the holy Deity, etc., the Lord reveals Himself proportionately to the advancement of the quality of devotional service (ye yathā māṁ prapadyante [Bg. 4.11]). One should not expect the Lord to be an order-supplying agent who must be present before us as soon as we desire to see Him. We must be ready to undergo the prescribed devotional duties, following the path shown by the predecessors in the disciplic succession from Brahmā, Nārada and similar authorities. As the senses are progressively purified by bona fide devotional service, the Lord reveals His identity according to the spiritual advancement of the devotee. But one who is not in the line of devotional service can hardly perceive Him simply by calculations and philosophical speculations. Such a hard worker can present a jugglery of words before an audience, but can never know the Supreme Personality of Godhead in His personal feature. The Lord has clearly stated in the Bhagavad-gītā that one can know Him only by devotional service. No one can know the Lord by any puffed-up material process of challenge, but the humble devotee can please the Lord by his earnest devotional activities. Thus the Lord reveals Himself proportionately before the devotee. Lord Brahmā therefore offers his respectful obeisances as a bona fide spiritual master and advises us to follow the process of śravaṇa and kīrtana. Simply by this process, or simply by hearing and chanting the glories of the activities of the Lord's incarnation, one can certainly see within himself the identity of the Lord. We have already discussed this subject in volume one of Śrīmad-Bhāgavatam, in connection with this verse:

tac chraddadhānā munayo
jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ
bhaktyā śruta-gṛhītayā

(SB 1.2.12)

The conclusion is that one cannot know the Supreme Personality of Godhead fully by any method, but He can be seen and felt partially by the devotional service process of hearing, chanting, etc.

TEXT 39

sa eṣa ādyaḥ puruṣaḥ

kalpe kalpe sṛjaty ajaḥ

ātmātmany ātmanātmānaṁ

sa saṁyacchati pāti ca

SYNONYMS

saḥ-He; eṣaḥ-the very; ādyaḥ-the original Personality of Godhead; puruṣaḥ-the Mahā-Viṣṇu incarnation, a plenary portion of Govinda, Lord Kṛṣṇa; kalpe kalpe-in each and every millennium; sṛjati-creates; ajaḥ-the unborn; ātmā-self; ātmani-upon the self; ātmanā-by His own self; ātmānam-own self; saḥ-He; saṁyacchati-absorbs; pāti-maintains; ca-also.

That supreme original Personality of Godhead, Lord Śrī Kṛṣṇa, expanding His plenary portion as Mahā-Viṣṇu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again.

The creation is nondifferent from the Lord, and still He is not in the creation. This is explained in the Bhagavad-gītā (9.4) as follows:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

The impersonal conception of the Absolute Truth is also a form of the Lord called avyakta-mūrti. Mūrti means "form," but because His impersonal feature is inexplicable to our limited senses, He is the avyakta-mūrti form, and in that inexplicable form of the Lord the whole creation is resting; or, in other words, the whole creation is the Lord Himself, and the creation is also nondifferent from Him, but simultaneously He, as the original Personality of Godhead Śrī Kṛṣṇa, is aloof from the created manifestation. The impersonalist gives stress to the impersonal form or feature of the Lord and does not believe in the original personality of the Lord, but the Vaiṣṇavas accept the original form of the Lord, of whom the impersonal form is merely one of the features. The impersonal and personal conceptions of the Lord are existing simultaneously, and this fact is clearly described both in the Bhagavad-gītā and in the Śrīmad-Bhāgavatam, and also in other Vedic scriptures. Inconceivable to human intelligence, the idea must simply be accepted on the authority of the scriptures, and it can only be practically realized by the progress of devotional service unto the Lord, and never by mental speculation or inductive logic. The impersonalists depend more or less on inductive logic, and therefore they always remain in darkness about the original Personality of Godhead Śrī Kṛṣṇa. Their conception of Kṛṣṇa is not clear, although everything is clearly mentioned in all the Vedic scriptures. A poor fund of knowledge cannot comprehend the existence of an original personal form of the Lord when He is expanded in everything. This imperfectness is due, more or less, to the material conception that a substance distributed widely in parts can no longer exist in the original form.

The original Personality of Godhead (ādyaḥ), Govinda, expands Himself as the Mahā-Viṣṇu incarnation and rests in the Causal Ocean, which He Himself creates. The Brahma-saṁhitā (5.47) confirms this as follows:

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Lord Brahmājī says in his Brahma-saṁhitā, "I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahā-Viṣṇu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity."

So this Mahā-Viṣṇu is the first incarnation in the creation, and from Him all the universes are generated and all material manifestations are produced, one after another. The Causal Ocean is created by the Lord as the mahat-tattva, as a cloud in the spiritual sky, and is only a part of His different manifestations. The spiritual sky is an expansion of His personal rays, and He is the mahat-tattva cloud also. He lies down and generates the universes by His breathing, and again, by entering into each universe as Garbhodakaśāyī Viṣṇu, He creates Brahmā, Śiva and many other demigods for maintenance of the universe and again absorbs the whole thing into His person as confirmed in the Bhagavad-gītā (9.7):

sarva-bhūtāni kaunteya
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham

"O son of Kuntī, when the kalpa, or the duration of the life of Brahmā, is ended, then all the created manifestations enter into My prakṛti, or energy, and again, when I desire, the same creation takes place by My personal energy."

The conclusion is that these are all but displays of the Lord's inconceivable personal energies, of which no one can have any full information. This point we have already discussed.

TEXTS 40-41

viśuddhaṁ kevalaṁ jñānaṁ

pratyak samyag avasthitam

satyaṁ pūrṇam anādy-antaṁ

nirguṇaṁ nityam advayam

ṛṣe vidanti munayaḥ

praśāntātmendriyāśayāḥ

yadā tad evāsat-tarkais

tirodhīyeta viplutam

SYNONYMS

viśuddham-without any material tinge; kevalam-pure and perfect; jñānam-knowledge; pratyak-all-pervading; samyak-in fullness; avasthitam-situated; satyam-truth; pūrṇam-absolute; anādi-without any beginning; antam-and so also without any end; nirguṇam-devoid of material modes; nityam-eternal; advayam-without any rival; ṛṣe-O Nārada, O great sage; vidanti-they can only understand; munayaḥ-the great thinkers; praśānta-pacified; ātma-self; indriya-senses; āśayāḥ-sheltered; yadā-while; tat-that; eva-certainly; asat-untenable; tarkaiḥ-arguments; tiraḥ-dhīyeta-disappears; viplutam-distorted.

The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.

Here is an estimation of the Lord apart from His transcendental activities in the temporary, material creations. Māyāvāda philosophy tries to designate the Lord as contaminated by a material body when He accepts forms of incarnation. This sort of interpolation is completely denied herein by the explanation that the Lord's position is pure and unalloyed in all circumstances. According to Māyāvāda philosophy, the spirit soul, when covered by nescience, is designated as jīva, but when freed from such ignorance or nescience he merges in the impersonal existence of the Absolute Truth. But here it is said that the Lord is eternally the symbol of full and perfect knowledge. This is His speciality: perpetual freedom from all material contaminations. This distinguishes the Lord from the individual, common living entities who have the aptitude for being subordinated by nescience and thus becoming materially designated. In the Vedas it is said that the Lord is vijñānam ānandam, full of bliss and knowledge. The conditioned souls are never to be compared to Him because such individual souls have the tendency to become contaminated. Although after liberation the living entity can become one with the same quality of existence as the Lord, his very tendency to become contaminated, which the Lord never has, makes the individual living entity different from the Lord. In the Vedas it is said, śuddham apāpa-viddham: the individual ātmā becomes polluted by sin, but the Lord is never contaminated by sins. The Lord is compared to the powerful sun. The sun is never contaminated by anything infectious because it is so powerful. On the contrary, infected things are sterilized by the rays of the sun. Similarly, the Lord is never contaminated by sins; on the contrary, the sinful living entities become sterilized by contact with the Lord. This means that the Lord is also all-pervading like the sun, and as such the word pratyak is used in this verse. Nothing is excluded from the existence of the Lord's potential expansions. The Lord is within everything, and He is all-covering also, without being disturbed by the activities of the individual souls. He is therefore infinite, and the living entities are infinitesimal. In the Vedas it is said that only the Lord alone exists, and all others' existences depend on Him. He is the generating reservoir for everyone's existential capacity; He is the Supreme Truth of all other categorical truths. He is the source of everyone's opulence, and therefore no one can equal Him in opulence. Being full of all opulences, namely wealth, fame, strength, beauty, knowledge and renunciation, certainly He is the Supreme Person. And because He is a person, He has many personal qualities, although He is transcendental to the material modes. We have already discussed the statement, itthaṁ-bhūta-guṇo hariḥ (SB 1.7.10). His transcendental qualities are so attractive that even the liberated souls (ātmārāmas) are also attracted by them. Although possessed of all personal qualities, He is nevertheless omnipotent. Therefore, personally He has nothing to do, for everything is being carried out by His omnipotent energies. This is confirmed by the Vedic mantras: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport]. This suggests His specific spiritual form, which can never be experienced by the material senses. He can be seen only when the senses are purified by devotional service (yam evaiṣa vṛṇute tena -labhyaḥ Kaṭha Upaniṣad 1.2.23). As such, there are basic differences between the Lord and the living entities, in so many respects. No one can be compared to the Lord, as the Vedas declare (ekam evādvitīyaṁ brahma, dvaitād vai bhayaṁ bhavati). The Lord has no competitor, and He has nothing to fear from any other being, nor can anyone be equal to Him. Although He is the root of all other beings, there are basic differences between Him and other beings. Otherwise there would have been no necessity for the statement in the previous verse that no one can know Him one hundred percent as He is (na yaṁ vidanti tattvena). That no one can fully understand Him is explained also in this verse, but the qualification for understanding to some degree is mentioned here. Only the praśāntas, or the unalloyed devotees of the Lord, can know Him to a greater extent. The reason is that the devotees have no demands in their lives but to be obedient servants of the Lord, while all others, namely the empiric philosophers, the mystics and the fruitive workers, all basically have some demand, and as such they cannot be pacified. The fruitive worker wants reward for his work, the mystic wants some perfection of life, and the empiric philosopher wants to merge in the existence of the Lord. Somehow or other, as long as there is a demand for sense satisfaction, there is no chance for pacification; on the contrary, by unnecessary dry speculative arguments, the whole matter becomes distorted, and thus the Lord moves still further away from our understanding. The dry speculators, however, because of their following the principles of austerity and penance, can have knowledge of the impersonal features of the Lord to some extent, but there is no chance of their understanding His ultimate form as Govinda because only the amalātmanas, or the completely sinless persons, can accept pure devotional service to the Lord, as confirmed in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

TEXT 42

ādyo 'vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan-manaś ca

dravyaṁ vikāro guṇa indriyāṇi

virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ

SYNONYMS

ādyaḥ-first; avatāraḥ-incarnation; puruṣaḥ-Kāraṇārṇavaśāyī Viṣṇu; parasya-of the Lord; kālaḥ-time; svabhāvaḥ-space; sat-result; asat-cause; manaḥ-mind; ca-also; dravyam-elements; vikāraḥ-material ego; guṇaḥ-modes of nature; indriyāṇi-senses; virāṭ-the complete whole body; svarāṭ-Garbhodakaśāyī Viṣṇu; sthāsnu-immovable; cariṣṇu-movable; bhūmnaḥ-of the Supreme Lord.

Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.

That the material creation is not permanent has been discussed many times hereinbefore. The material creation is but a temporary exhibition of the material energy of the Almighty God. This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called māyā, or illusion. It is called illusion because the living beings under the clutches of māyā are not factually enjoyers, although they think that they are, being illusioned by māyā. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature, and they are imparted lessons from the Vedas about their eternal relationship with the Supreme Lord Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). So the temporary creation of the material manifestation is an exhibition of the material energy of the Lord, and to manage the whole show the Supreme Lord incarnates Himself as the Kāraṇārṇavaśāyī Viṣṇu just as a magistrate is deputed by the government to manage affairs temporarily. This Kāraṇodakaśāyī Viṣṇu causes the manifestation of material creation by looking over His material energy (sa aikṣata). In the first volume of this book we have already discussed to some extent the explanation of the verse jagṛhe pauruṣaṁ rūpam. The duration of the illusory play of material creation is called a kalpa, and we have already discussed the creation's taking place in kalpa after kalpa. By His incarnation and potential activities, the complete ingredients of creation, namely time, space, cause, result, mind, the gross and subtle elements and their interactional modes of nature-goodness, passion and ignorance-and then the senses and their reservoir source, the gigantic universal form as the second incarnation Garbhodakaśāyī Viṣṇu, and all living beings, both moving and standing, which come out of the second incarnation, all became manifested. Ultimately, all these creative elements and the creation itself are but potential manifestations of the Supreme Lord; nothing is independent of the control of the Supreme Being. This first incarnation in the material creation, namely Kāraṇārṇavaśāyī Viṣṇu, is the plenary part of the original Personality of Godhead, Śrī Kṛṣṇa, described in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

All the innumerable universes are maintained only during the breathing period of Mahā-Viṣṇu, or Kāraṇārṇavaśāyī Viṣṇu, who is only a plenary part of Govinda, the original Personality of Godhead Lord Kṛṣṇa.

TEXTS 43-45

ahaṁ bhavo yajña ime prajeśā

dakṣādayo ye bhavad-ādayaś ca

svarloka-pālāḥ khagaloka-pālā

nṛloka-pālās talaloka-pālāḥ

gandharva-vidyādhara-cāraṇeśā

ye yakṣa-rakṣoraga-nāga-nāthāḥ

ye vā ṛṣīṇām ṛṣabhāḥ pitṝṇāṁ

daityendra-siddheśvara-dānavendrāḥ

anye ca ye preta-piśāca-bhūta-

kūṣmāṇḍa-yādo-mṛga-pakṣy-adhīśāḥ

yat kiñca loke bhagavan mahasvad

ojaḥ-sahasvad balavat kṣamāvat

śrī-hrī-vibhūty-ātmavad adbhutārṇaṁ

tattvaṁ paraṁ rūpavad asva-rūpam

SYNONYMS

aham-myself (Brahmājī); bhavaḥ-Lord Śiva; yajñaḥ-Lord Viṣṇu; ime-all these; prajā-īśāḥ-the father of the living beings; dakṣa-ādayaḥ-Dakṣa, Marīci, Manu, etc.; ye-those; bhavat-yourself; ādayaḥ ca-and the bachelors (Sanat-kumāra and his brothers); svarloka-pālāḥ-the leaders of the heavenly planets; khagaloka-pālāḥ-the leaders of space travelers; nṛloka-pālāḥ-the leaders of mankind; talaloka-pālāḥ-the leaders of the lower planets; gandharva-the residents of Gandharvaloka; vidyādhara-the residents of the Vidyādhara planet; cāraṇa-īśāḥ-the leaders of the Cāraṇas; ye-as also others; yakṣa-the leaders of the Yakṣas; rakṣa-demons; uraga-snakes; nāga-nāthāḥ-the leaders of Nāgaloka (below the earth); ye-others; vā-also; ṛṣīṇām-of the sages; ṛṣabhāḥ-the chief; pitṝṇām-of the forefathers; daitya-indra-leaders of the atheists; siddha-īśvara-leaders of the Siddhaloka planets (spacemen); dānava-indrāḥ-leaders of the non-Āryans; anye-besides them; ca-also; ye-those; preta-dead bodies; piśāca-evil spirits; bhūta-jinn; kūṣmāṇḍa-a special type of evil spirit; yādaḥ-aquatics; mṛga-animals; pakṣi-adhīśāḥ-giant eagles; yat-anything; kim ca-and everything; loke-in the world; bhagavat-possessed of bhaga, or extraordinary power; mahasvat-of a special degree; ojaḥ-sahasvat-specific mental and sensual dexterity; balavat-possessed of strength; kṣamāvat-possessed of forgiveness; śrī-beauty; hrī-ashamed of impious acts; vibhūti-riches; ātmavat-possessed of intelligence; adbhuta-wonderful; arṇam-race; tattvam-specific truth; param-transcendental; rūpavat-as if the form of; asva-rūpam-not the form of the Lord.

I myself [Brahmā], Lord Śiva, Lord Viṣṇu, great generators of living beings like Dakṣa and Prajāpati, yourselves [Nārada and the Kumāras], heavenly demigods like Indra and Candra, the leaders of the Bhūrloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyādhara planets, the leaders of the Cāraṇaloka planets, the leaders of the Yakṣas, Rakṣas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kūṣmāṇḍas, great aquatics, great beasts and great birds, etc.-in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless-may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord.

Those in the list given above, beginning from the name Brahmājī, the first living creature within the universe, down to Lord Śiva, Lord Viṣṇu, Nārada and other powerful demigods, men, supermen, sages, ṛṣis, and other lower creatures of extraordinary strength and opulence, including the dead bodies, satans, evil spirits, jinn, aquatics, birds and beasts, may appear to be the Supreme Lord, but factually none of them is the Supreme Lord; every one of them possesses only a fragment of the great potencies of the Supreme Lord. The less intelligent man is surprised to see the wonderful actions of material phenomena, as the aborigines are fearful of a great thunderbolt, a great and gigantic banyan tree, or a great lofty mountain in the jungle. For such undeveloped human beings, merely the slight display of the Lord's potency is captivating. A still more advanced person is captivated by the powers of the demigods and goddesses. Therefore, those who are simply astonished by the powers of anything in the creation of the Lord, without any factual information of the Lord Himself, are known as śaktas, or worshipers of the great powers. The modern scientist is also captivated by the wonderful actions and reactions of natural phenomena and therefore is also a śakta. These lower-grade persons gradually rise to become saurīyas (worshipers of the sun-god) or gāṇapatyas (worshipers of the mass of people as janatā janārdana or daridra-nārāyaṇa, etc., in the form of Gaṇapati) and then rise to the platform of worshiping Lord Śiva in search for the ever-existing soul, and then to the stage of worshiping Lord Viṣṇu, the Supersoul, etc., without any information of Govinda, Lord Kṛṣṇa, who is the original Lord Viṣṇu. In other ways some are worshipers of race, nationality, birds, beasts, evil spirits, satans, etc. The general worship of Śanideva, the lord of distressful condition, and Sītalādevī, the goddess of smallpox, is also common to the mass of people, and there are many foolish men who worship the mass of people or the poor class of men. So different persons, societies and communities, etc., worship some of the potent manifestations of the Lord, wrongly accepting the powerful object as God. But in this verse it is advised by Brahmājī that none of them is the Supreme Lord; they are only borrowed plumes from the original Almighty Lord Śrī Kṛṣṇa. When the Lord advises in Bhagavad-gītā to worship Him alone, it is to be understood that worshiping Lord Kṛṣṇa includes worshiping all that is mentioned, because He, Lord Kṛṣṇa, includes everyone.

When the Lord is described as formless in the Vedic literatures, it is to be understood that all these forms mentioned above, within the experience of universal knowledge, are different exhibitions of the Lord's transcendental potencies only, and none of them factually represents the transcendental form of the Lord. But when the Lord actually descends on the earth or anywhere within the universe, the less intelligent class of men also mistake Him to be one of them, and thus they imagine the Transcendence to be formless or impersonal. Factually, the Lord is not formless, nor does He belong to any of the multiforms experienced within the universal forms. One should try to know the truth about the Lord by following the instruction of Brahmājī.

TEXT 46

prādhānyato yān ṛṣa āmananti

līlāvatārān puruṣasya bhūmnaḥ

āpīyatāṁ karṇa-kaṣāya-śoṣān

anukramiṣye ta imān supeśān

SYNONYMS

prādhānyataḥ-chiefly; yān-all those; ṛṣe-O Nārada; āmananti-worship; līlā-pastimes; avatārān-incarnations; puruṣasya-of the Personality of Godhead; bhūmnaḥ-the Supreme; āpīyatām-in order to be relished by you; karṇa-ears; kaṣāya-foul matter; śoṣān-that which evaporates; anukramiṣye-shall state one after another; te-they; imān-as they are in my heart; su-peśān-all pleasing to hear.

O Nārada, now I shall state, one after another, the transcendental incarnations of the Lord known as līlā-avatāras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart.

As it was said in the beginning of Śrīmad-Bhāgavatam (1.5.8), one cannot be fully satisfied by hearing unless and until one is given a chance to hear of the transcendental activities of the Lord. So Brahmājī is also trying, in this verse, to stress the importance of narrating the transcendental pastimes of the Lord as He comes and manifests Himself here on the surface of the material planets. Every living entity has a tendency to hear pleasing messages, and as such almost every one of us is inclined to hear news and talks broadcast by the radio stations. But the difficulty is that no one is satisfied at heart by hearing all those messages. The cause of such dissatisfaction is the incompatibility of the message with the innermost stratum of the living soul. This transcendental literature is especially prepared by Śrīla Vyāsadeva to give the utmost satisfaction to the people in general by narration of the activities of the Lord, as instructed by Śrī Nārada Muni to Śrīla Vyāsadeva. Such activities of the Lord are principally of two varieties. One concerns the mundane manifestation of the material creative force, and the other deals with His pastimes in the form of different incarnations in terms of the time and place. There are innumerable incarnations of the Lord, like the waves of the river flowing constantly in and out. Less intelligent persons take more interest in the creative forces of the Lord in the material world, and, being disconnected from their relationship with the Lord, they put forward many theories of the creation in the name of scientific research. The devotees of the Lord, however, know well how the creative forces work concurrently by the action and reaction of the material energy of the Lord. Therefore they take more interest in the transcendental activities of the Lord as He incarnates Himself on the surface of the material world. Śrīmad-Bhāgavatam is the history of such activities of the Lord, and people who take interest in hearing Śrīmad-Bhāgavatam clear their hearts of accumulated mundane filth. There are a thousand and one rash literatures on the market, but one who has taken interest in the Śrīmad-Bhāgavatam loses all interest in such filthy literatures. Śrī Brahmājī is thus attempting to narrate the principal incarnations of the Lord so that they may be drunk by Nārada as transcendental nectar.

Thus end the Bhaktivedanta purports of the Second Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Puruṣa-sūkta Confirmed."

Chapter Seven

Scheduled Incarnations with Specific Functions

TEXT 1

brahmovāca

yatrodyataḥ kṣiti-taloddharaṇāya bibhrat

krauḍīṁ tanuṁ sakala-yajña-mayīm anantaḥ

antar-mahārṇava upāgatam ādi-daityaṁ

taṁ daṁṣṭrayādrim iva vajra-dharo dadāra

SYNONYMS

brahmā uvāca-Lord Brahmā said; yatra-at that time (when); udyataḥ-attempted; kṣiti-tala-the planet earth; uddharaṇāya-for the matter of lifting; bibhrat-assumed; krauḍīm-pastimes; tanum-form; sakala-total; yajña-mayīm-all-inclusive sacrifices; anantaḥ-the Unlimited; antar-within the universe; mahā-arṇave-the great Garbha Ocean; upāgatam-having arrived at; ādi-the first; daityam-demon; tam-him; daṁṣṭrayā-by the tusk; adrim-the flying mountains; iva-like; vajra-dharaḥ-the controller of the thunderbolts; dadāra-pierced.

Lord Brahmā said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon [Hiraṇyākṣa] appeared, and the Lord pierced him with His tusk.

Since the beginning of creation, the demons and the demigods, or the Vaiṣṇavas, are always the two classes of living beings to dominate the planets of the universes. Lord Brahmā is the first demigod, and Hiraṇyākṣa is the first demon in this universe. Only under certain conditions do the planets float as weightless balls in the air, and as soon as these conditions are disturbed, the planets may fall down in the Garbhodaka Ocean, which covers half the universe. The other half is the spherical dome within which the innumerable planetary systems exist. The floating of the planets in the weightless air is due to the inner constitution of the globes, and the modernized drilling of the earth to exploit oil from within is a sort of disturbance by the modern demons and can result in a greatly harmful reaction to the floating condition of the earth. A similar disturbance was created formerly by the demons headed by Hiraṇyākṣa (the great exploiter of the gold rush), and the earth was detached from its weightless condition and fell down into the Garbhodaka Ocean. The Lord, as maintainer of the whole creation of the material world, therefore assumed the gigantic form of a boar with a proportionate snout and picked up the earth from within the water of Garbhodaka. Śrī Jayadeva Gosvāmī, the great Vaiṣṇava poet, sang as follows:

vasati daśana-śikhare dharaṇī tava lagnā
śaśini kalaṅka-kaleva nimagnā
keśava dhṛta-śūkara-rūpa
jaya jagadīśa hare

"O Keśava! O Supreme Lord who have assumed the form of a boar! O Lord! The planet earth rested on Your tusks, and it appeared like the moon engraved with spots."

Such is the symptom of an incarnation of the Lord. The incarnation of the Lord is not the concocted idea of fanciful men who create an incarnation out of imagination. The incarnation of the Lord appears under certain extraordinary circumstances like the above-mentioned occasion, and the incarnation performs a task which is not even imaginable by the tiny brain of mankind. The modern creators of the many cheap incarnations may take note of the factual incarnation of God as the gigantic boar with a suitable snout to carry the planet earth.

When the Lord appeared to pick up the earth, the demon of the name Hiraṇyākṣa tried to create a disturbance in the methodical functions of the Lord, and therefore he was killed by being pierced by the Lord's tusk. According to Śrīla Jīva Gosvāmī, the demon Hiraṇyākṣa was killed by the hand of the Lord. Therefore his version is that after being killed by the hand of the Lord, the demon was pierced by the tusk. Śrīla Viśvanātha Cakravartī Ṭhākura confirms this version.

TEXT 2

jāto rucer ajanayat suyamān suyajña

ākūti-sūnur amarān atha dakṣiṇāyām

loka-trayasya mahatīm aharad yad ārtiṁ

svāyambhuvena manunā harir ity anūktaḥ

SYNONYMS

jātaḥ-was born; ruceḥ-of the wife of Prajāpati; ajanayat-gave birth; suyamān-headed by Suyama; suyajñaḥ-Suyajña; ākūti-sūnuḥ-of the son of Ākūti; amarān-the demigods; atha-thus; dakṣiṇāyām-unto the wife of the name Dakṣiṇā; loka-the planetary systems; trayasya-of the three; mahatīm-very great; aharat-diminished; yat-all those; ārtim-distresses; svāyambhuvena-by the Manu named Svāyambhuva; manunā-by the father of mankind; hariḥ-Hari; iti-thus; anūktaḥ-named.

The Prajāpati first begot Suyajña, in the womb of his wife Ākūti, and then Suyajña begot demigods, headed by Suyama, in the womb of his wife Dakṣiṇā. Suyajña, as the Indradeva, diminished very great miseries in the three planetary systems [upper, lower and intermediate], and because he so diminished the miseries of the universe, he was later called Hari by the great father of mankind, namely Svāyambhuva Manu.

In order to guard against the invention of unauthorized incarnations of God by the fanciful, less intelligent persons, the name of the father of the bona fide incarnation is also mentioned in the authorized revealed scriptures. No one, therefore, can be accepted as an incarnation of the Lord if his father's name, as well as the name of the village or place in which he appears, is not mentioned by the authorized scriptures. In the Bhāgavata Purāṇa the name of the Kalki incarnation, which is to take place in almost four hundred thousand years, is mentioned along with the name of His father and the name of the village in which He will appear. A sane man, therefore, does not accept any cheap edition of an incarnation without reference to the authorized scriptures.

TEXT 3

jajñe ca kardama-gṛhe dvija devahūtyāṁ

strībhiḥ samaṁ navabhir ātma-gatiṁ sva-mātre

ūce yayātma-śamalaṁ guṇa-saṅga-paṅkam

asmin vidhūya kapilasya gatiṁ prapede

SYNONYMS

jajñe-took birth; ca-also; kardama-the Prajāpati named Kardama; gṛhe-in the house of; dvija-O brāhmaṇa; devahūtyām-in the womb of Devahūti; strībhiḥ-by women; samam-accompanied by; navabhiḥ-by nine; ātma-gatim-spiritual realization; sva-mātre-unto His own mother; ūce-uttered; yayā-by which; ātma-śamalam-coverings of the spirit soul; guṇa-saṅga-associated with the modes of nature; paṅkam-mud; asmin-this very life; vidhūya-being washed off; kapilasya-of Lord Kapila; gatim-liberation; prapede-achieved.

The Lord then appeared as the Kapila incarnation, being the son of the prajāpati brāhmaṇa Kardama and his wife, Devahūti, along with nine other women [sisters]. He spoke to His mother about self-realization, by which, in that very lifetime, she became fully cleansed of the mud of the material modes and thereby achieved liberation, the path of Kapila.

The instructions of Lord Kapila to His mother Devahūti are fully described in the Third Canto (Chapters 25-32) of the Śrīmad-Bhāgavatam, and anyone who follows the instructions can achieve the same liberation obtained by Devahūti. The Lord spoke Bhagavad-gītā, and thereby Arjuna achieved self-realization, and even today anyone who follows the path of Arjuna can also attain the same benefit as Śrī Arjuna. The scriptures are meant for this purpose. Foolish, unintelligent persons make their own interpretations by imagination and thus mislead their followers, causing them to remain in the dungeon of material existence. However, simply by following the instructions imparted by Lord Kṛṣṇa or Lord Kapila, one can obtain the highest benefit, even today.

The word ātma-gatim is significant in the sense of perfect knowledge of the Supreme. One should not be satisfied simply by knowing the qualitative equality of the Lord and the living being. One should know the Lord as much as can be known by our limited knowledge. It is impossible for the Lord to be known perfectly as He is, even by such liberated persons as Śiva or Brahmā, so what to speak of other demigods or men in this world. Still, by following the principles of the great devotees and the instructions available in the scriptures, one can know to a considerable extent the features of the Lord. His Lordship Kapila, the incarnation of the Lord, instructed His mother fully about the personal form of the Lord, and thereby she realized the personal form of the Lord and was able to achieve a place in the Vaikuṇṭhaloka where, Lord Kapila predominates. Every incarnation of the Lord has His own abode in the spiritual sky. Therefore Lord Kapila also has His separate Vaikuṇṭha planet. The spiritual sky is not void. There are innumerable Vaikuṇṭha planets, and in each of them the Lord, by His innumerable expansions, predominates, and the pure devotees who are there also live in the same style as the Lord and His eternal associates.

When the Lord descends personally or by His personal plenary expansions, such incarnations are called aṁśa, kalā, guṇa, yuga and manvantara incarnations, and when the Lord's associates descend by the order of the Lord, such incarnations are called śaktyāveśa incarnations. But in all cases all the incarnations are supported by the invulnerable statements of the authorized scriptures, and not by any imagination of some self-interested propagandist. Such incarnations of the Lord, in either of the above categories, always declare the Supreme Personality of Godhead to be the ultimate truth. The impersonal conception of the supreme truth is just a process of negation of the form of the Lord from the mundane conception of the supreme truth.

The living entities, by their very constitution, are spiritually as good as the Lord, and the only difference between them is that the Lord is always supreme and pure, without contamination by the modes of material nature, whereas the living entities are apt to be contaminated by association with the material modes of goodness, passion and ignorance. This contamination by the material modes can be washed off completely by knowledge, renunciation and devotional service. Devotional service to the Lord is the ultimate issue, and therefore those who are directly engaged in the devotional service of the Lord not only acquire the necessary knowledge in spiritual science, but also attain detachment from material connection and are thus promoted to the kingdom of God by complete liberation, as stated in the Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

Even in the nonliberated stage, a living entity can be directly engaged in the transcendental loving service of the Personality of Godhead Lord Kṛṣṇa or His plenary expansions like Rāma and Narasiṁha. Thus, with the proportionate improvement of such transcendental devotional service, the devotee makes definite progress toward brahma-gatim or ātma-gatim, and ultimately attains kapilasya gatim, or the abode of the Lord, without difficulty. The antiseptic potency of devotional service to the Lord is so great that it can neutralize the material infection even in the present life of a devotee. A devotee does not need to wait for his next birth for complete liberation.

TEXT 4

atrer apatyam abhikāṅkṣata āha tuṣṭo

datto mayāham iti yad bhagavān sa dattaḥ

yat-pāda-paṅkaja-parāga-pavitra-dehā

yogarddhim āpur ubhayīṁ yadu-haihayādyāḥ

SYNONYMS

atreḥ-of the sage Atri; apatyam-issue; abhikāṅkṣataḥ-having prayed for; āha-said it; tuṣṭaḥ-being satisfied; dattaḥ-given over; mayā-by me; aham-myself; iti-thus; yat-because; bhagavān-the Personality of Godhead; saḥ-He; dattaḥ-Dattātreya; yat-pāda-one whose feet; paṅkaja-lotus; parāga-dust; pavitra-purified; dehāḥ-body; yoga-mystic; ṛddhim-opulence; āpuḥ-got; ubhayīm-for both the worlds; yadu-the father of the Yadu dynasty; haihaya-ādyāḥ-and others, like King Haihaya.

The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri's son, Dattātreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.

Transcendental relations between the Personality of Godhead and the living entities are eternally established in five different affectionate humors, which are known as śānta, dāsya, sakhya, vātsalya and mādhurya. The sage Atri was related with the Lord in the affectionate vātsalya humor, and therefore, as a result of his devotional perfection, he was inclined to have the Personality of Godhead as his son. The Lord accepted his prayer, and He gave Himself as the son of Atri. Such a relation of sonhood between the Lord and His pure devotees can be cited in many instances. And because the Lord is unlimited, He has an unlimited number of father-devotees. Factually the Lord is the father of all living entities, but out of transcendental affection and love between the Lord and His devotees, the Lord takes more pleasure in becoming the son of a devotee than in becoming one's father. The father actually serves the son, whereas the son only demands all sorts of services from the father; therefore a pure devotee who is always inclined to serve the Lord wants Him as the son, and not as the father. The Lord also accepts such service from the devotee, and thus the devotee becomes more than the Lord. The impersonalists desire to become one with the Supreme, but the devotee becomes more than the Lord, surpassing the desire of the greatest monist. Parents and other relatives of the Lord achieve all mystic opulences automatically because of their intimate relationship with the Lord. Such opulences include all details of material enjoyment, salvation and mystic powers. Therefore, the devotee of the Lord does not seek them separately, wasting his valuable time in life. The valuable time of one's life must therefore be fully engaged in the transcendental loving service of the Lord. Then other desirable achievements are automatically gained. But even after obtaining such achievements, one should be on guard against the pitfall of offenses at the feet of the devotees. The vivid example is Haihaya, who achieved all such perfection in devotional service but, because of his offense at the feet of a devotee, was killed by Lord Paraśurāma. The Lord became the son of the great sage Atri and became known as Dattātreya.

TEXT 5

taptaṁ tapo vividha-loka-sisṛkṣayā me

ādau sanāt sva-tapasaḥ sa catuḥ-sano 'bhūt

prāk-kalpa-samplava-vinaṣṭam ihātma-tattvaṁ

samyag jagāda munayo yad acakṣatātman

SYNONYMS

taptam-having undergone austerities; tapaḥ-penance; vividha-loka-different planetary systems; sisṛkṣayā-desiring to create; me-of mine; ādau-at first; sanāt-from the Personality of Godhead; sva-tapasaḥ-by dint of my own penances; saḥ-He (the Lord); catuḥ-sanaḥ-the four bachelors named Sanat-kumāra, Sanaka, Sanandana and Sanātana; abhūt-appeared; prāk-previous; kalpa-creation; samplava-in the inundation; vinaṣṭam-devastated; iha-in this material world; ātma-the spirit; tattvam-truth; samyak-in complete; jagāda-became manifested; munayaḥ-sages; yat-that which; acakṣata-saw clearly; ātman-the spirit.

To create different planetary systems I had to undergo austerities and penance, and the Lord, thus being pleased with me, incarnated in four sanas [Sanaka, Sanat-kumāra, Sanandana and Sanātana]. In the previous creation the spiritual truth was devastated, but the four sanas explained it so nicely that the truth at once became clearly perceived by the sages.

The Viṣṇu-sahasra-nāma prayers mention the Lord's name as sanāt and sanātanatama. The Lord and the living entities are both qualitatively sanātana, or eternal, but the Lord is sanātana-tama or the eternal in the superlative degree. The living entities are positively sanātana, but not superlatively, because the living entities are apt to fall to the atmosphere of noneternity. Therefore, the living entities are quantitatively different from the superlative sanātana, the Lord.

The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. Brahmājī wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation. This mission of Brahmājī was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumāra, Sanandana and Sanātana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumāras, one can at once see the Supreme Personality of Godhead within oneself.

TEXT 6

dharmasya dakṣa-duhitary ajaniṣṭa mūrtyāṁ

nārāyaṇo nara iti sva-tapaḥ-prabhāvaḥ

dṛṣṭvātmano bhagavato niyamāvalopaṁ

devyas tv anaṅga-pṛtanā ghaṭituṁ na śekuḥ

SYNONYMS

dharmasya-of Dharma (the controller of religious principles); dakṣa-Dakṣa, one of the Prajāpatis; duhitari-unto the daughter; ajaniṣṭa-took birth; mūrtyām-of the name Mūrti; nārāyaṇaḥ-Nārāyaṇa; naraḥ-Nara; iti-thus; sva-tapaḥ-personal penances; prabhāvaḥ-strength; dṛṣṭvā-by seeing; ātmanaḥ-of His own; bhagavataḥ-of the Personality of Godhead; niyama-avalopam-breaking the vow; devyaḥ-celestial beauties; tu-but; anaṅga-pṛtanāḥ-companion of Cupid; ghaṭitum-to happen; na-never; śekuḥ-made possible.

To exhibit His personal way of austerity and penance, He appeared in twin forms as Nārāyaṇa and Nara in the womb of Mūrti, the wife of Dharma and the daughter of Dakṣa. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead.

The Lord, being the source of everything that be, is the origin of all austerities and penances also. Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanātana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one's life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacārī under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man's unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacāri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacārī is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyāsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacārī to marry; this license is given to a brahmacārī who is unable to continue the way of naiṣṭhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vānaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyāsī, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Nārāyaṇa to teach the principle of womanly disassociation with a vow in life. The demigods, being envious of the austere life of the rigid brahmacārīs, would try to cause them to break their vows by dispatching soldiers of Cupid. But in the case of the Lord, it became an unsuccessful attempt when the celestial beauties saw that the Lord can produce innumerable such beauties by His mystic internal potency and that there was consequently no need to be attracted by others externally. There is a common proverb that a confectioner is never attracted by sweetmeats. The confectioner, who is always manufacturing sweetmeats, has very little desire to eat them; similarly, the Lord, by His pleasure potential powers, can produce innumerable spiritual beauties and not be the least attracted by the false beauties of material creation. One who does not know alleges foolishly that Lord Kṛṣṇa enjoyed women in His rāsa-līlā in Vṛndāvana, or with His sixteen thousand married wives at Dvārakā.

TEXT 7

kāmaṁ dahanti kṛtino nanu roṣa-dṛṣṭyā

roṣaṁ dahantam uta te na dahanty asahyam

so 'yaṁ yad antaram alaṁ praviśan bibheti

kāmaḥ kathaṁ nu punar asya manaḥ śrayeta

SYNONYMS

kāmam-lust; dahanti-chastise; kṛtinaḥ-great stalwarts; nanu-but; roṣa-dṛṣṭyā-by wrathful glance; roṣam-wrath; dahantam-being overwhelmed; uta-although; te-they; na-cannot; dahanti-subjugate; asahyam-intolerable; saḥ-that; ayam-Him; yat-because; antaram-within; alam-however; praviśan-entering; bibheti-is afraid of; kāmaḥ-lust; katham-how; nu-as a matter of fact; punaḥ-again; asya-His; manaḥ-mind; śrayeta-take shelter of.

Great stalwarts like Lord Śiva can, by their wrathful glances, overcome lust and vanquish him, yet they cannot be free from the overwhelming effects of their own wrath. Such wrath can never enter into the heart of Him [the Lord], who is above all this. So how can lust take shelter in His mind?

When Lord Śiva was engaged in severely austere meditation, Cupid, the demigod of lust, threw his arrow of sex desire. Lord Śiva, thus being angry at him, glanced at Cupid in great wrath, and at once the body of Cupid was annihilated. Although Lord Śiva was so powerful, he was unable to get free from the effects of such wrath. But in the behavior of Lord Viṣṇu there is no incident of such wrath at any time. On the contrary, Bhṛgu Muni tested the tolerance of the Lord by purposely kicking His chest, but instead of being angry at Bhṛgu Muni the Lord begged his pardon, saying that Bhṛgu Muni's leg might have been badly hurt because His chest is too hard. The Lord has the sign of the foot of bhṛgupāda as the mark of tolerance. The Lord, therefore, is never affected by any kind of wrath, so how can there be any place for lust, which is less strong than wrath? When lust or desire is not fulfilled, there is the appearance of wrath, but in the absence of wrath how can there be any place for lust? The Lord is known as āpta-kāma, or one who can fulfill His desires by Himself. He does not require anyone's help to satisfy His desires. The Lord is unlimited, and therefore His desires are also unlimited. All living entities but the Lord are limited in every respect; how then can the limited satisfy the desires of the unlimited? The conclusion is that the Absolute Personality of Godhead has neither lust nor anger, and even if there is sometimes a show of lust and anger by the Absolute, it should be considered an absolute benediction.

TEXT 8

viddhaḥ sapatny-udita-patribhir anti rājño

bālo 'pi sann upagatas tapase vanāni

tasmā adād dhruva-gatiṁ gṛṇate prasanno

divyāḥ stuvanti munayo yad upary-adhastāt

SYNONYMS

viddhaḥ-pinched by; sapatni-a co-wife; udita-uttered by; patribhiḥ-by sharp words; anti-just before; rājñaḥ-of the king; bālaḥ-a boy; api-although; san-being so; upagataḥ-took to; tapase-severe penances; vanāni-in a great forest; tasmai-therefore; adāt-gave as a reward; dhruva-gatim-a path to the Dhruva planet; gṛṇate-on being prayed for; prasannaḥ-being satisfied; divyāḥ-denizens of higher planets; stuvanti-do pray; munayaḥ-great sages; yat-thereupon; upari-up; adhastāt-down.

Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy, took to severe penances in the forest. And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages, both upward and downward.

When he was only five years old, Prince Dhruva, a great devotee and the son of Mahārāja Uttānapāda, was sitting on the lap of his father. His stepmother did not like the King's patting her stepson, so she dragged him out, saying that he could not claim to sit on the lap of the King because he was not born out of her womb. The little boy felt insulted by this act of his stepmother. Nor did his father make any protest, for he was too attached to his second wife. After this incident, Prince Dhruva went to his own mother and complained. His real mother also could not take any step against this insulting behavior, and so she wept. The boy inquired from his mother how he could sit on the royal throne of his father, and the poor queen replied that only the Lord could help him. The boy inquired where the Lord could be seen, and the queen replied that it is said that the Lord is sometimes seen by great sages in the dense forest. The child prince decided to go into the forest to perform severe penances in order to achieve his objective.

Prince Dhruva performed a stringent type of penance under the instruction of his spiritual master, Śrī Nārada Muni, who was specifically deputed for this purpose by the Personality of Godhead. Prince Dhruva was initiated by Nārada into chanting the hymn composed of eighteen letters, namely oṁ namo bhagavate vāsudevāya, and Lord Vāsudeva incarnated Himself as Pṛśnigarbha, the Personality of Godhead with four hands, and awarded the prince a specific planet above the seven stars. Prince Dhruva, after achieving success in his undertakings, saw the Lord face to face, and he was satisfied that all his needs were fulfilled.

The planet awarded to Prince Dhruva Mahārāja is a fixed Vaikuṇṭha planet, installed in the material atmosphere by the will of the Supreme Lord, Vāsudeva. This planet, although within the material world, will not be annihilated at the time of devastation, but will remain fixed in its place. And because it is a Vaikuṇṭha planet never to be annihilated, it is worshiped even by the denizens of the seven stars situated below the Dhruva planet, as well as by the planets which are even above the Dhruva planet. Maharṣi Bhṛgu's planet is situated above the Dhruva planet.

So the Lord incarnated Himself as Pṛśnigarbha just to satisfy a pure devotee of the Lord. And Prince Dhruva achieved this perfection simply by chanting the hymn mentioned above, after being initiated by another pure devotee, Nārada. A serious personality can thus achieve the highest perfection of meeting the Lord and attain his objective simply by being guided by a pure devotee, who automatically approaches by dint of one's serious determination to meet the Lord by all means.

The description of Prince Dhruva's activities can be read in detail in the Fourth Canto of Śrīmad-Bhāgavatam.

TEXT 9

yad venam utpatha-gataṁ dvija-vākya-vajra-

niṣpluṣṭa-pauruṣa-bhagaṁ niraye patantam

trātvārthito jagati putra-padaṁ ca lebhe

dugdhā vasūni vasudhā sakalāni yena

SYNONYMS

yat-when; venam-unto King Vena; utpatha-gatam-going astray from the righteous path; dvija-of the brāhmaṇas; vākya-words of cursing; vajra-thunderbolt; niṣpluṣṭa-being burnt by; pauruṣa-great deeds; bhagam-opulence; niraye-into hell; patantam-going down; trātvā-by delivering; arthitaḥ-so being prayed for; jagati-on the world; putra-padam-the position of the son; ca-as well as; lebhe-achieved; dugdhā-exploited; vasūni-produce; vasudhā-the earth; sakalāni-all kinds of; yena-by whom.

Mahārāja Vena went astray from the path of righteousness, and the brāhmaṇas chastised him by the thunderbolt curse. By this King Vena was burnt with his good deeds and opulence and was en route to hell. The Lord, by His causeless mercy, descended as his son, by the name of Pṛthu, delivered the condemned King Vena from hell, and exploited the earth by drawing all kinds of crops as produce.

According to the system of varṇāśrama-dharma, the pious and learned brāhmaṇas were the natural guardians of society. The brāhmaṇas, by their learned labor of love, would instruct the administrator-kings how to rule the country in complete righteousness, and thus the process would go on as a perfect welfare state. The kings or the kṣatriya administrators would always consult the council of learned brāhmaṇas. They were never autocratic monarchs. The scriptures like Manu-saṁhitā and other authorized books of the great sages were guiding principles for ruling the subjects, and there was no need for less intelligent persons to manufacture a code of law in the name of democracy. The less intelligent mass of people have very little knowledge of their own welfare, as a child has very little knowledge of its future well-being. The experienced father guides the innocent child towards the path of progress, and the childlike mass of people need similar guidance. The standard welfare codes are already there in the Manu-saṁhitā and other Vedic literatures. The learned brāhmaṇas would advise the king in terms of those standard books of knowledge and with reference to the particular situation of time and place. Such brāhmaṇas were not paid servants of the king, and therefore they had the strength to dictate to the king on the principles of scriptures. This system continued even up to the time of Mahārāja Candragupta, and the brāhmaṇa Cāṇakya was his unpaid prime minister.

Mahārāja Vena did not adhere to this principle of ruling, and he disobeyed the learned brāhmaṇas. The broad-minded brāhmaṇas were not self-interested, but looked to the interest of complete welfare for all the subjects. They wanted to chastise King Vena for his misconduct and so prayed to the Almighty Lord as well as cursed the king.

Long life, obedience, good reputation, righteousness, prospects of being promoted to higher planets, and blessings of great personalities are all vanquished simply by disobedience to a great soul. One should strictly try to follow in the footsteps of great souls. Mahārāja Vena became a king, undoubtedly due to his past deeds of righteousness, but because he willfully neglected the great souls, he was punished by the loss of all the above-mentioned acquisitions. In the Vāmana Purāṇa the history of Mahārāja Vena and his degradation are fully described. When Mahārāja Pṛthu heard about the hellish condition of his father, Vena, who was suffering from leprosy in the family of a mleccha, he at once brought the former king to Kurukṣetra for his purification and relieved him of all sufferings.

Mahārāja Pṛthu, the incarnation of God, descended by the prayer of the brāhmaṇas to rectify the disorders on earth. He produced all kinds of crops. But, at the same time, he performed the duty of a son who delivers his father from hellish conditions. The word putra means one who delivers from hell, called put. That is a worthy son.

TEXT 10

nābher asāv ṛṣabha āsa sudevi-sūnur

yo vai cacāra sama-dṛg jaḍa-yoga-caryām

yat pāramahaṁsyam ṛṣayaḥ padam āmananti

svasthaḥ praśānta-karaṇaḥ parimukta-saṅgaḥ

SYNONYMS

nābheḥ-by Mahārāja Nābhi; asau-the Personality of Godhead; ṛṣabhaḥ-Ṛṣabha; āsa-became; sudevi-Sudevī; sūnuḥ-the son of; yaḥ-who; vai-certainly; cacāra-performed; sama-dṛk-equibalanced; jaḍa-material; yoga-caryām-performance of yoga; yat-which; pāramahaṁsyam-the highest stage of perfection; ṛṣayaḥ-the learned sages; padam-situation; āmananti-do accept; svasthaḥ-self-reposed; praśānta-suspended; karaṇaḥ-the material senses; parimukta-perfectly liberated; saṅgaḥ-material contamination.

The Lord appeared as the son of Sudevī, the wife of King Nābhi, and was known as Ṛṣabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one's self and is completely satisfied.

Out of many types of mystic performances for self-realization, the process of jaḍa-yoga is also one accepted by authorities. This jaḍa-yoga involves practicing becoming like a dumb stone and not being affected by material reactions. Just as a stone is indifferent to all kinds of attacks and reattacks of external situations, similarly one practices jaḍa-yoga by tolerating voluntary infliction of pain upon the material body. Such yogīs, out of many self-infliction methods, practice plucking out the hairs on their heads, without shaving and without any instrumental help. But the real purpose of such jaḍa-yoga practice is to get free from all material affection and to be completely situated in the self. At the last stage of his life, Emperor Ṛṣabhadeva wandered like a dumb madman, unaffected by all kinds of bodily mistreatment. Seeing him like a madman, wandering naked with long hair and a long beard, less intelligent children and men in the street used to spit on him and urinate on his body. He used to lie in his own stool and never move. But the stool of his body was fragrant like the smell of fragrant flowers, and a saintly person would recognize him as a paramahaṁsa, one in the highest state of human perfection. One who is not able to make his stool fragrant should not, however, imitate Emperor Ṛṣabhadeva. The practice of jaḍa-yoga was possible for Ṛṣabhadeva and others on the same level of perfection, but such an uncommon practice is impossible for an ordinary man.

The real purpose of jaḍa-yoga, as mentioned here in this verse, is praśānta-karaṇaḥ, or subduing the senses. The whole process of yoga, under whatever heading it may be, is to control the unbridled material senses and thus prepare oneself for self-realization. In this age specifically, this jaḍa-yoga cannot be of any practical value, but on the other hand the practice of bhakti-yoga is feasible because it is just suitable for this age. The simple method of hearing from the right source, Śrīmad-Bhāgavatam, will lead one to the highest perfectional stage of yoga. Ṛṣabhadeva was the son of King Nābhi and the grandson of King Āgnīdhra, and he was the father of King Bharata, after whose name this planet earth was called Bhārata-varṣa. Ṛṣabhadeva's mother was also known as Merudevī, although her name is mentioned here as Sudevī. It is sometimes proposed that Sudevī was another wife of King Nābhi, but since King Ṛṣabhadeva is mentioned elsewhere as the son of Merudevī, it is clear that Merudevī and Sudevī are the same person under different names.

TEXT 11

satre mamāsa bhagavān haya-śīraṣātho

sākṣāt sa yajña-puruṣas tapanīya-varṇaḥ

chandomayo makhamayo 'khila-devatātmā

vāco babhūvur uśatīḥ śvasato 'sya nastaḥ

SYNONYMS

satre-in the sacrificial ceremony; mama-of mine; āsa-appeared; bhagavān-the Personality of Godhead; haya-śīraṣā-with His horselike head; atha-thus; sākṣāt-directly; saḥ-He; yajña-puruṣaḥ-the person who is pleased by performances of sacrifice; tapanīya-golden; varṇaḥ-hue; chandaḥ-mayaḥ-personified Vedic hymns; makha-mayaḥ-personified sacrifices; akhila-all that be; devatā-ātmā-the soul of the demigods; vācaḥ-sounds; babhūvuḥ-become audible; uśatīḥ-very pleasing to hear; śvasataḥ-while breathing; asya-His; nastaḥ-through the nostrils.

The Lord appeared as the Hayagrīva incarnation in a sacrifice performed by me [Brahmā]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils.

The Vedic hymns are generally meant for sacrifices performed by fruitive workers who also want to satisfy the demigods to achieve their fruitive result. But the Lord is the personified sacrifices and personified Vedic hymns. Therefore one who is directly a devotee of the Lord is a person who has automatically both served the purposes of sacrifices and pleased the demigods. The devotees of the Lord may not perform any sacrifice or may not please the demigods as per Vedic injunctions, and still the devotees are on a higher level than the fruitive workers or the worshipers of different demigods.

TEXT 12

matsyo yugānta-samaye manunopalabdhaḥ

kṣoṇīmayo nikhila-jīva-nikāya-ketaḥ

visraṁsitān uru-bhaye salile mukhān me

ādāya tatra vijahāra ha veda-mārgān

SYNONYMS

matsyaḥ-incarnation of the fish; yuga-anta-at the end of the millennium; samaye-at the time of; manunā-the would-be Vaivasvata Manu; upalabdhaḥ-seen; kṣoṇīmayaḥ-up to the earthly planets; nikhila-all; jīva-living entities; nikāya-ketaḥ-shelter for; visraṁsitān-emanating from; uru-great; bhaye-out of fear; salile-in the water; mukhāt-from the mouth; me-mine; ādāya-having taken to; tatra-there; vijahāra-enjoyed; ha-certainly; veda-mārgān-all the Vedas.

At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [Brahmā's] mouth, and the Lord enjoys those vast waters and protects the Vedas.

During one day of Brahmā there are fourteen Manus, and at the end of each Manu there is devastation up to the earthly planets, and the vast water is fearful even to Brahmā. So in the beginning of the would-be Vaivasvata Manu, such devastation would be seen by him. There would be many other incidents also, such as the killing of the famous Śaṅkhāsura. This foretelling is by the past experience of Brahmājī, who knew that in that fearful devastating scene, the Vedas would come out of his mouth, but the Lord in His fish incarnation not only would save all living entities, namely the demigods, animals, men and great sages, but would also save the Vedas.

TEXT 13

kṣīrodadhāv amara-dānava-yūthapānām

unmathnatām amṛta-labdhaya ādi-devaḥ

pṛṣṭhena kacchapa-vapur vidadhāra gotraṁ

nidrākṣaṇo 'dri-parivarta-kaṣāṇa-kaṇḍūḥ

SYNONYMS

kṣīra-milk; udadhau-in the ocean of; amara-the demigods; dānava-the demons; yūtha-pānām-of the leaders of both hosts; unmathnatām-while churning; amṛta-nectar; labdhaya-for gaining; ādi-devaḥ-the primeval Lord; pṛṣṭhena-by the backbone; kacchapa-tortoise; vapuḥ-body; vidadhāra-assumed; gotram-the Mandara Hill; nidrākṣaṇaḥ-while partly sleeping; adri-parivarta-rolling the hill; kaṣāṇa-scratching; kaṇḍūḥ-itching.

The primeval Lord then assumed the tortoise incarnation in order to serve as a resting place [pivot] for the Mandara Mountain, which was acting as a churning rod. The demigods and demons were churning the ocean of milk with the Mandara Mountain in order to extract nectar. The mountain moved back and forth, scratching the back of Lord Tortoise, who, while partially sleeping, was experiencing an itching sensation.

Although it is not in our experience, there is a milk ocean within this universe. Even the modern scientist accepts that there are hundreds and hundreds of thousands of planets hovering over our heads, and each of them has different kinds of climatic conditions. Śrīmad-Bhāgavatam gives much information which may not tally with our present experience. But as far as Indian sages are concerned, knowledge is received from the Vedic literatures, and the authorities accept without any hesitation that we should look through the pages of authentic books of knowledge (śāstra-cakṣurvat). So we cannot deny the existence of the ocean of milk as stated in the Śrīmad-Bhāgavatam unless and until we have experimentally seen all the planets hovering in space. Since such an experiment is not possible, naturally we have to accept the statement of Śrīmad-Bhāgavatam as it is because it is so accepted by spiritual leaders like Śrīdhara Svāmī, Jīva Gosvāmī, Viśvanātha Cakravartī and others. The Vedic process is to follow in the footsteps of great authorities, and that is the only process for knowing that which is beyond our imagination.

The primeval Lord, being all-powerful, can do whatever He likes, and therefore His assuming the incarnation of a tortoise or a fish for serving a particular purpose is not at all astonishing. Therefore we should not have any hesitation whatsoever in accepting the statements of the authentic scriptures like Śrīmad-Bhāgavatam.

The gigantic work of churning the milk ocean by the combined effort of the demigods and the demons required a gigantic resting ground or pivot for the gigantic Mandara Hill. Thus to help the attempt of the demigods the primeval Lord assumed the incarnation of a gigantic tortoise, swimming in the ocean of milk. At the same time, the mountain scratched His backbone as He was partially sleeping and thus relieved His itching sensation.

TEXT 14

trai-piṣṭaporu-bhaya-hā sa nṛsiṁha-rūpaṁ

kṛtvā bhramad-bhrukuṭi-daṁṣṭra-karāla-vaktram

daityendram āśu gadayābhipatantam ārād

ūrau nipātya vidadāra nakhaiḥ sphurantam

SYNONYMS

trai-piṣṭapa-the demigods; uru-bhaya-hā-one who vanquishes great fears; saḥ-He (the Personality of Godhead); nṛsiṁha-rūpam-assuming the incarnation Nṛsiṁha; kṛtvā-doing so; bhramat-by rolling; bhru-kuṭi-eyebrows; daṁṣṭra-teeth; karāla-greatly fearful; vaktram-mouth; daitya-indram-the king of the demons; āśu-immediately; gadayā-with club in hand; abhipatantam-while falling down; ārāt-nearby; ūrau-on the thighs; nipātya-placing on; vidadāra-pierced; nakhaiḥ-by the nails; sphurantam-while challenging.

The Personality of Godhead assumed the incarnation of Nṛsiṁhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons [Hiraṇyakaśipu], who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth.

The history of Hiraṇyakaśipu and his great devotee-son Prahlāda Mahārāja is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Hiraṇyakaśipu became very powerful by material achievements and thought himself to be immortal by the grace of Brahmājī. Brahmājī declined to award him the benediction of immortality because he himself is not an immortal being. But Hiraṇyakaśipu derived Brahmājī's benediction in a roundabout way, almost equal to becoming an immortal being. Hiraṇyakaśipu was sure that he would not be killed by any man or demigod or by any kind of known weapon, nor would he die in day or night. The Lord, however, assumed the incarnation of half-man and half-lion, which was beyond the imagination of a materialistic demon like Hiraṇyakaśipu, and thus, keeping pace with the benediction of Brahmājī, the Lord killed him. He killed him on His lap, so that he was killed neither on the land nor on the water nor in the sky. The demon was pierced by Nṛsiṁha's nails, which were beyond the human weapons imaginable by Hiraṇyakaśipu. The literal meaning of Hiraṇyakaśipu is one who is after gold and soft bedding, the ultimate aim of all materialistic men. Such demonic men, who have no relationship with God, gradually become puffed up by material acquisitions and begin to challenge the authority of the Supreme Lord and torture those who are devotees of the Lord. Prahlāda Mahārāja happened to be the son of Hiraṇyakaśipu, and because the boy was a great devotee, his father tortured him to the best of his ability. In this extreme situation, the Lord assumed the incarnation of Nṛsiṁhadeva, and just to finish the enemy of the demigods, the Lord killed Hiraṇyakaśipu in a manner beyond the demon's imagination. Materialistic plans of godless demons are always frustrated by the all-powerful Lord.

TEXT 15

antaḥ-sarasy uru-balena pade gṛhīto

grāheṇa yūtha-patir ambuja-hasta ārtaḥ

āhedam ādi-puruṣākhila-loka-nātha

tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya

SYNONYMS

antaḥ-sarasi-within the river; uru-balena-by superior strength; pade-leg; gṛhītaḥ-being taken up; grāheṇa-by the crocodile; yūtha-patiḥ-of the leader of the elephants; ambuja-hastaḥ-with a lotus flower in the hand; ārtaḥ-greatly aggrieved; āha-addressed; idam-like this; ādi-puruṣa-the original enjoyer; akhila-loka-nātha-the Lord of the universe; tīrtha-śravaḥ-as famous as a place of pilgrimage; śravaṇa-maṅgala-all good simply by hearing the name; nāma-dheya-whose holy name is worth chanting.

The leader of the elephants, whose leg was attacked in a river by a crocodile of superior strength, was much aggrieved. Taking a lotus flower in his trunk, he addressed the Lord, saying, "O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted."

The history of delivering the leader of the elephants, whose leg was attacked in the river by the superior strength of a crocodile, is described in the Eighth Canto of Śrīmad-Bhāgavatam. Since the Lord is absolute knowledge, there is no difference between His holy name and the Personality of Godhead. The leader of the elephants was much distressed when he was attacked by the crocodile. Although the elephant is always stronger than the crocodile, the latter is stronger than the elephant when it is in the water. And because the elephant was a great devotee of the Lord in his previous birth, he was able to chant the holy name of the Lord by dint of his past good deeds. Every living entity is always distressed in this material world because this place is such that at every step one has to meet with some kind of distress. But one who is supported by his past good deeds engages himself in the devotional service of the Lord, as confirmed in the Bhagavad-gītā (7.16). Those who are supported by impious acts cannot be engaged in the devotional service of the Lord, even though they are distressed. This is also confirmed in the Bhagavad-gītā (7.15). The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant.

The elephant was conscious of his relation with the Supreme Lord. He addressed the Lord as ādi-puruṣa, or the original enjoyer. Both the Lord and the living beings are conscious and are therefore enjoyers, but the Lord is the original enjoyer because He is the creator of everything. In a family, both the father and his sons are undoubtedly enjoyers but the father is the original enjoyer, and the sons are subsequent enjoyers. A pure devotee knows well that everything in the universe is the property of the Lord and that a living entity can enjoy a thing as ordained by the Lord. A living being cannot even touch a thing which is not allotted to him. This idea of the original enjoyer is explained very nicely in the Īśopaniṣad. One who knows this difference between the Lord and himself never accepts anything without first offering it to the Lord.

The elephant addressed the Lord as akhila-loka-nātha, or the Lord of the universe, who is therefore the Lord of the elephant also. The elephant, being a pure devotee of the Lord, specifically deserved to be saved from the attack of the crocodile, and because it is a promise of the Lord that His devotee will never be vanquished, it was quite befitting that the elephant called upon the Lord to protect him, and the merciful Lord also at once responded. The Lord is the protector of everyone, but He is the first protector of one who acknowledges the superiority of the Lord instead of being so falsely proud as to deny the superiority of the Lord or to claim to be equal to Him. He is ever superior. A pure devotee of the Lord knows this difference between the Lord and himself. Therefore a pure devotee is given first preference because of his full dependence, whereas the person who denies the existence of the Lord and declares himself the Lord is called asura, and as such he is given protection by the strength of limited power subject to the sanction of the Lord. Since the Lord is superior to everyone, His perfection is also superior. No one can imagine it.

The elephant addressed the Lord as tīrtha-śravaḥ, or "as famous as a place of pilgrimage." People go to places of pilgrimage in order to be delivered from the reactions of unknown sinful acts. But one can be freed from all sinful reactions simply by remembering His holy name. The Lord is therefore as good as the holy places of pilgrimage. One can be free from all sinful reactions after reaching a place of pilgrimage, but one can have the same benefit at home or at any place simply by chanting the holy name of the Lord. For a pure devotee, there is no need to go to the holy place of pilgrimage. He can be delivered from all sinful acts simply by remembering the Lord in earnestness. A pure devotee of the Lord never commits any sinful acts, but because the whole world is full of the sinful atmosphere, even a pure devotee may commit a sin unconsciously, as a matter of course. One who commits sinful acts consciously cannot be worthy of being a devotee of the Lord, but a pure devotee who unconsciously does something sinful is certainly delivered by the Lord because a pure devotee remembers the Lord always.

The Lord's holy name is called śravaṇa-maṅgala. This means that one receives everything auspicious simply by hearing the holy name. In another place in Śrīmad-Bhāgavatam, His holy name is described as puṇya-śravaṇa-kīrtana. It is a pious act simply to chant and hear all about the Lord. The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything. He comes out of His own causeless mercy and acts as He desires, the Vedas and purāṇas are full of descriptions of His different activities so that people in general may naturally be eager to hear and read something about His activities. Generally, however, the modern fictions and novels of the world occupy a greater part of people's valuable time. Such literatures cannot do good to anyone; on the contrary, they agitate the young mind unnecessarily and increase the modes of passion and ignorance, leading to increasing bondage to the material conditions. The same aptitude for hearing and reading is better utilized in hearing and reading of the Lord's activities. This will give one all-around benefit.

It is concluded, therefore, that the holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nāma-dheya, or one whose holy name is worth chanting.

TEXT 16

śrutvā haris tam araṇārthinam aprameyaś

cakrāyudhaḥ patagarāja-bhujādhirūḍhaḥ

cakreṇa nakra-vadanaṁ vinipāṭya tasmād

dhaste pragṛhya bhagavān kṛpayojjahāra

SYNONYMS

śrutvā-by hearing; hariḥ-the Personality of Godhead; tam-him; araṇa-arthinam-one who is in need of help; aprameyaḥ-the unlimitedly powerful Lord; cakra-wheel; āyudhaḥ-equipped with His weapon; pataga-rāja-the king of the birds (Garuḍa); bhuja-adhirūḍhaḥ-being seated on the wings of; cakreṇa-by the wheel; nakra-vadanam-the mouth of the crocodile; vinipāṭya-cutting in two; tasmāt-from the mouth of the crocodile; haste-in the hands; pragṛhya-taking hold of the trunk; bhagavān-the Personality of Godhead; kṛpayā-out of causeless mercy; ujjahāra-delivered him.

The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.

The Lord resides in His Vaikuṇṭha planet. No one can estimate how far away this planet is situated. It is said, however, that anyone trying to reach that planet by airships or by mindships, traveling for millions of years, will find it still unknown. Modern scientists have invented airships which are material, and the yogīs make a still finer material attempt to travel by mindships. The yogīs can reach any distant place very quickly with the help of mindships. But neither the airship nor the mindship has access to the kingdom of God in the Vaikuṇṭhaloka, situated far beyond the material sky. Since this is the situation, how was it possible for the prayers of the elephant to be heard from such an unlimitedly distant place, and how could the Lord at once appear on the spot? These things cannot be calculated by human imagination. All this was possible by the unlimited power of the Lord, and therefore the Lord is described here as aprameya, for not even the best human brain can estimate His powers and potencies by mathematical calculation. The Lord can hear from such a distant place, He can eat from there, and He can appear simultaneously in all places at a moment's notice. Such is the omnipotency of the Lord.

TEXT 17

jyāyān guṇair avarajo 'py aditeḥ sutānāṁ

lokān vicakrama imān yad athādhiyajñaḥ

kṣmāṁ vāmanena jagṛhe tripada-cchalena

yācñām ṛte pathi caran prabhubhir na cālyaḥ

SYNONYMS

jyāyān-the greatest; guṇaiḥ-by qualities; avarajaḥ-transcendental; api-although He is so; aditeḥ-of Aditi; sutānām-of all the sons (known as Ādityas); lokān-all the planets; vicakrame-surpassed; imān-in this universe; yat-one who; atha-therefore; adhiyajñaḥ-the Supreme Personality of Godhead; kṣmām-all the lands; vāmanena-in the incarnation of Vāmana; jagṛhe-accepted; tripada-three steps; chalena-by pretension; yācñām-begging; ṛte-without; pathi caran-passing over the right path; prabhubhiḥ-by authorities; na-never to be; cālyaḥ-to be bereft of.

The Lord, although transcendental to all material modes, still surpassed all the qualities of the sons of Aditi, known as the Ādityas. The Lord appeared as the youngest son of Aditi. And because He surpassed all the planets of the universe, He is the Supreme Personality of Godhead. On the pretense of asking for a measurement of three footsteps of land, He took away all the lands of Bali Mahārāja. He asked simply because without begging, no authority can take one's rightful possession.

The history of Bali Mahārāja and his charity to Vāmanadeva is described in the Eighth Canto of Śrīmad-Bhāgavatam. Bali Mahārāja conquered all the planets of the universe by rightful possession. A king can conquer other kings by strength, and such possession is considered to be rightful. So Bali Mahārāja possessed all the lands of the universe, and he happened to be charitably disposed toward the brāhmaṇas. The Lord therefore pretended to be a beggar brāhmaṇa, and He asked Bali Mahārāja for a measurement of three footsteps of land. The Lord, as the proprietor of everything, could take from Bali Mahārāja all the land he possessed, but he did not do so because Bali Mahārāja possessed all those lands by king's rights. When Bali Mahārāja was asked by Lord Vāmana for such small charity, Bali Mahārāja's spiritual master, namely Śukrācārya, objected to this proposal because he knew that Vāmanadeva was Viṣṇu Himself, pretending to be a beggar. Bali Mahārāja did not agree to abide by the order of his spiritual master when he understood that the beggar was Viṣṇu Himself, and he at once agreed to give Him in charity the land requested. By this agreement Lord Vāmana covered all the lands of the universe with His first two steps and then asked Bali Mahārāja where to place the third step. Bali Mahārāja was very glad to receive the Lord's remaining step upon his head, and thus Bali Mahārāja, instead of losing everything he possessed, was blessed by the Lord's becoming his constant companion and doorman. So, by giving everything to the cause of the Lord, one does not lose anything, but he gains everything that he could never otherwise expect.

TEXT 18

nārtho baler ayam urukrama-pāda-śaucam

āpaḥ śikhā-dhṛtavato vibudhādhipatyam

yo vai pratiśrutam ṛte na cikīrṣad anyad

ātmānam aṅga manasā haraye 'bhimene

SYNONYMS

na-never; arthaḥ-of any value in comparison with; baleḥ-of strength; ayam-this; urukrama-pāda-śaucam-the water washed from the feet of the Personality of Godhead; āpaḥ-water; śikhā-dhṛtavataḥ-of one who has kept it on his head; vibudha-adhipatyam-supremacy over the kingdom of the demigods; yaḥ-one who; vai-certainly; pratiśrutam-what was duly promised; ṛte na-besides that; cikīrṣat-tried for; anyat-anything else; ātmānam-even his personal body; aṅga-O Nārada; manasā-within his mind; haraye-unto the Supreme Lord; abhimene-dedicated.

Bali Mahārāja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord's third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value.

Bali Mahārāja, by gaining the transcendental favor of the Lord in exchange for his great material sacrifice, was able to have a place in Vaikuṇṭhaloka with equal or greater facilities of eternal enjoyment; therefore he was not at all the loser by sacrificing the kingdom of heaven, which he had possessed by his material strength. In other words, when the Lord snatches away one's hard-earned material possessions and favors one with His personal transcendental service for eternal life, bliss and knowledge, such taking away by the Lord should be considered a special favor upon such a pure devotee.

Material possessions, however alluring they may be, cannot be permanent possessions. Therefore one has to voluntarily give up such possessions, or one has to leave such possessions at the time of quitting this material body. The sane man knows that all material possessions are temporary and that the best use of such possessions is to engage them in the service of the Lord so that the Lord may be pleased with him and award him a permanent place in His paraṁ dhāma.

In the Bhagavad-gītā (15.5-6), the paraṁ dhāma of the Lord is described as follows:

nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat

na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama

One who possesses more in this material world, in the shape of houses, land, children, society, friendship and wealth, possesses these things only for the time being. One cannot possess all this illusory paraphernalia, created by māyā, permanently. Such a possessor is more illusioned in the matter of his self-realization; therefore one should possess less or nothing, so that one may be free from artificial prestige. We are contaminated in the material world by association with the three modes of material nature. Therefore, the more one spiritually advances by devotional service to the Lord, in exchange for his temporary possessions, the more one is freed from the attachment of material illusion. To achieve this stage of life one must be firmly convinced about spiritual existence and its permanent effects. To know exactly the permanency of spiritual existence, one must voluntarily practice possessing less or only the minimum to maintain one's material existence without difficulty. One should not create artificial needs. That will help one be satisfied with the minimum. Artificial needs of life are activities of the senses. The modern advancement of civilization is based on these activities of the senses, or, in other words, it is a civilization of sense gratification. Perfect civilization is the civilization of ātmā, or the soul proper. The civilized man of sense gratification is on an equal level with animals because animals cannot go beyond the activities of the senses. Above the senses is the mind. The civilization of mental speculation is also not the perfect stage of life because above the mind is the intelligence, and the Bhagavad-gītā gives us information of the intellectual civilization. The Vedic literatures give different directions for the human civilization, including the civilization of the senses, of the mind, of the intelligence, and of the soul proper. The Bhagavad-gītā primarily deals with the intelligence of man, leading one to the progressive path of civilization of the spirit soul. And Śrīmad-Bhāgavatam is the complete human civilization dealing with the subject matter of the soul proper. As soon as a man is raised to the status of the civilization of the soul, he is fit to be promoted to the kingdom of God, which is described in the Bhagavad-gītā as per the above verses.

The primary information of the kingdom of God informs us that there is no need of sun, moon or electricity, which are all necessary in this material world of darkness. And the secondary information of the kingdom of God explains that anyone able to reach that kingdom by adoption of the civilization of the soul proper, or, in other words, by the method of bhakti-yoga, attains the highest perfection of life. One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord. Bali Mahārāja accepted this civilization of the soul in exchange for his great material possessions and thus became fit for promotion to the kingdom of God. The kingdom of heaven, which he achieved by dint of his material power, was considered most insignificant in comparison with the kingdom of God.

Those who have attained the comforts of a material civilization made for sense gratification should try to attain the kingdom of God by following in the footsteps of Bali Mahārāja, who exchanged his acquired material strength, adopting the process of bhakti-yoga as recommended in the Bhagavad-gītā and further explained in the Śrīmad-Bhāgavatam.

TEXT 19

tubhyaṁ ca nārada bhṛśaṁ bhagavān vivṛddha-

bhāvena sādhu parituṣṭa uvāca yogam

jñānaṁ ca bhāgavatam ātma-satattva-dīpaṁ

yad vāsudeva-śaraṇā vidur añjasaiva

SYNONYMS

tubhyam-unto you; ca-also; nārada-O Nārada; bhṛśam-very nicely; bhagavān-the Personality of Godhead; vivṛddha-developed; bhāvena-by transcendental love; sādhu-your goodness; parituṣṭaḥ-being satisfied; uvāca-described; yogam-service; jñānam-knowledge; ca-also; bhāgavatam-the science of God and His devotional service; ātma-the self; sa-tattva-with all details; dīpam-just like the light in the darkness; yat-that which; vāsudeva-śaraṇāḥ-those who are souls surrendered unto Lord Vāsudeva; viduḥ-know them; añjasā-perfectly well; eva-as it is.

O Nārada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Haṁsāvatāra. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vāsudeva, the Personality of Godhead.

The devotee and devotional service are two correlative terms. Unless one is inclined to be a devotee of the Lord, he cannot enter into the intricacies of devotional service. Lord Śrī Kṛṣṇa wanted to explain the Bhagavad-gītā, which is the science of devotional service, unto Śrī Arjuna because Arjuna was not only His friend but a great devotee as well. The whole process is that all living entities, being constitutionally parts and parcels of the supreme living being, the Absolute Personality of Godhead, have proportionately minute independence of action also. So the preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord. By cooperating with such persons, the prospective candidate will gradually learn the techniques of devotional service, and with the progress of such learning one becomes proportionately free from the contamination of material association. Such a purificatory process will establish the prospective candidate in firm faith and gradually elevate him to the stage of transcendental taste for such devotional service. Thus he acquires a genuine attachment for the devotional service of the Lord, and his conviction carries him on to the point of ecstasy, just prior to the stage of transcendental love.

Such knowledge of devotional service may be divided into two sections, namely preliminary knowledge of the nature of devotional service and the secondary knowledge of its execution. Bhāgavatam is in relation with the Personality of Godhead, His beauty, fame, opulence, dignity, attraction and transcendental qualities which attract one towards Him for exchanges of love and affection. There is a natural affinity of the living entity for the loving service of the Lord. This affinity becomes artificially covered by the influence of material association, and Śrīmad-Bhāgavatam helps one very genuinely remove that artificial covering. Therefore it is particularly mentioned herein that Śrīmad-Bhāgavatam acts like the lamp of transcendental knowledge. These two sections of transcendental knowledge in devotional service become revealed to a person who is a soul surrendered unto Vāsudeva; as it is said in the Bhagavad-gītā (7.19), such a great soul, fully surrendered unto the lotus feet of Vāsudeva, is very, very rare.

TEXT 20

cakraṁ ca dikṣv avihataṁ daśasu sva-tejo

manvantareṣu manu-vaṁśa-dharo bibharti

duṣṭeṣu rājasu damaṁ vyadadhāt sva-kīrtiṁ

satye tri-pṛṣṭha uśatīṁ prathayaṁś caritraiḥ

SYNONYMS

cakram-the Sudarśana wheel of the Lord; ca-as well as; dikṣu-in all directions; avihatam-without being deterred; daśasu-ten sides; sva-tejaḥ-personal strength; manvantareṣu-in different incarnations of Manu; manu-vaṁśa-dharaḥ-as the descendant of the Manu dynasty; bibharti-rules over; duṣṭeṣu-unto the miscreants; rājasu-upon the kings of that type; damam-subjection; vyadadhāt-performed; sva-kīrtim-personal glories; satye-in the Satyaloka planet; tri-pṛṣṭhe-the three planetary systems; uśatīm-glorious; prathayan-established; caritraiḥ-characteristics.

As the incarnation of Manu, the Lord became the descendant of the Manu dynasty and ruled over the miscreant kingly order, subduing them by His powerful wheel weapon. Undeterred in all circumstances, His rule was characterized by His glorious fame, which spread over the three lokas, and above them to the planetary system of Satyaloka, the topmost in the universe.

We have already discussed the incarnations of Manu in the First Canto. In one day of Brahmā there are fourteen Manus, changing one after another. In that way there are 420 Manus in a month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years according to his calculation, and as such there are 504,000 Manus in the jurisdiction of one Brahmā. There are innumerable Brahmās, and all of them live only during one breathing period of Mahā-Viṣṇu. So we can just imagine how the incarnations of the Supreme Lord work all over the material worlds, which comprehend only one-fourth of the total energy of the Supreme Personality of Godhead.

The manvantara incarnation chastises all the miscreant rulers of different planets with as much power as that of the Supreme Personality of Godhead, who punishes the miscreants with His wheel weapon. The manvantara incarnations disseminate the transcendental glories of the Lord.

TEXT 21

dhanvantariś ca bhagavān svayam eva kīrtir

nāmnā nṛṇāṁ puru-rujāṁ ruja āśu hanti

yajñe ca bhāgam amṛtāyur-avāvarundha

āyuṣya-vedam anuśāsty avatīrya loke

SYNONYMS

dhanvantariḥ-the incarnation of God named Dhanvantari; ca-and; bhagavān-the Personality of Godhead; svayam eva-personally Himself; kīrtiḥ-fame personified; nāmnā-by the name; nṛṇām puru-rujām-of the diseased living entities; rujaḥ-diseases; āśu-very soon; hanti-cures; yajñe-in the sacrifice; ca-also; bhāgam-share; amṛta-nectar; āyuḥ-duration of life; ava-from; avarundhe-obtains; āyuṣya-of duration of life; vedam-knowledge; anuśāsti-directs; avatīrya-incarnating; loke-in the universe.

The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by his fame personified, and only because of him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe.

As stated in the beginning of the Śrīmad-Bhāgavatam, everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science or knowledge in medicine was also inaugurated by the Personality of Godhead in His incarnation Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity. The embodied living entity is diseased by the very construction of his body. The body is the symbol of diseases. The disease may differ from one variety to another, but disease must be there just as there is birth and death for everyone. So, by the grace of the Personality of Godhead, not only are diseases of the body and mind cured, but also the soul is relieved of the constant repetition of birth and death. The name of the Lord is also called bhavauṣadhi, or the source of curing the disease of material existence.

TEXT 22

kṣatraṁ kṣayāya vidhinopabhṛtaṁ mahātmā

brahma-dhrug ujjhita-pathaṁ narakārti-lipsu

uddhanty asāv avanikaṇṭakam ugra-vīryas

triḥ-sapta-kṛtva urudhāra-paraśvadhena

SYNONYMS

kṣatram-the royal order; kṣayāya-for the sake of diminishing; vidhinā-by destination; upabhṛtam-increased in proportion; mahātmā-the Lord in the form of the great sage Paraśurāma; brahma-dhruk-the ultimate truth in Brahman; ujjhita-patham-those who have given up the path of the Absolute Truth; naraka-ārti-lipsu-desirous to suffer pain in hell; uddhanti-exacts; asau-all those; avanikaṇṭakam-thorns of the world; ugra-vīryaḥ-awfully powerful; triḥ-sapta-thrice seven times; kṛtvaḥ-performed; urudhāra-very sharp; paraśvadhena-by the great chopper.

When the ruling administrators, who are known as the kṣatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Paraśurāma, uprooted those unwanted kings, who appeared as the thorns of the earth. Thus He thrice seven times uprooted the kṣatriyas with His keenly sharpened chopper.

The kṣatriyas, or the ruling administrators of any part of the universe, either on this planet or on other planets, are factually the representatives of the Almighty Personality of Godhead, and they are meant to lead the subjects towards the path of God realization. Every state and its administrators, regardless of the nature of the administration-monarchy or democracy, oligarchy or dictatorship or autocracy-have the prime responsibility to lead the citizens toward God realization. This is essential for all human beings, and it is the duty of the father, spiritual master, and ultimately the state to take up the responsibility of leading the citizens towards this end. The whole creation of material existence is made for this purpose, just to give a chance to the fallen souls who rebelled against the will of the Supreme Father and thus became conditioned by material nature. The force of material nature gradually leads one to a hellish condition of perpetual pains and miseries. Those going against the prescribed rules and regulations of conditional life are called brahmojjhita-pathas, or persons going against the path of the Absolute Truth, and they are liable to be punished. Lord Paraśurāma, the incarnation of the Personality of Godhead, appeared in such a state of worldly affairs and killed all the miscreant kings twenty-one times. Many kṣatriya kings fled from India to other parts of the world at that time, and according to the authority of the Mahābhārata, the kings of Egypt originally migrated from India because of Paraśurāma's program of chastisement. The kings or administrators are similarly chastised in all circumstances whenever they become godless and plan a godless civilization. That is the order of the Almighty.

TEXT 23

asmat-prasāda-sumukhaḥ kalayā kaleśa

ikṣvāku-vaṁśa avatīrya guror nideśe

tiṣṭhan vanaṁ sa-dayitānuja āviveśa

yasmin virudhya daśa-kandhara ārtim ārcchat

SYNONYMS

asmat-unto us, beginning from Brahmā down to the insignificant ant; prasāda-causeless mercy; sumukhaḥ-so inclined; kalayā-with His plenary extensions; kaleśaḥ-the Lord of all potencies; ikṣvāku-Mahārāja Ikṣvāku, in the dynasty of the sun; vaṁśe-family; avatīrya-by descending in; guroḥ-of the father or spiritual master; nideśe-under the order of; tiṣṭhan-being situated in; vanam-in the forest; sa-dayitā-anujaḥ-along with His wife and younger brother; āviveśa-entered; yasmin-unto whom; virudhya-being rebellious; daśa-kandharaḥ-Rāvaṇa, who had ten heads; ārtim-great distress; ārcchat-achieved.

Due to His causeless mercy upon all living entities within the universe, the Supreme Personality of Godhead, along with His plenary extensions, appeared in the family of Mahārāja Ikṣvāku as the Lord of His internal potency, Sītā. Under the order of His father, Mahārāja Daśaratha, He entered the forest and lived there for considerable years with His wife and younger brother. Rāvaṇa, who was very materially powerful, with ten heads on his shoulders, committed a great offense against Him and was thus ultimately vanquished.

Lord Rāma is the Supreme Personality of Godhead, and His brothers, namely Bharata, Lakṣmaṇa and Śatrughna, are His plenary expansions. All four brothers are viṣṇu-tattva and were never ordinary human beings. There are many unscrupulous and ignorant commentators on Rāmāyaṇa who present the younger brothers of Lord Rāmacandra as ordinary living entities. But here in the Śrīmad-Bhāgavatam, the most authentic scripture on the science of Godhead, it is clearly stated that His brothers were His plenary expansions. Originally Lord Rāmacandra is the incarnation of Vāsudeva, Lakṣmaṇa is the incarnation of Saṅkarṣaṇa, Bharata is the incarnation of Pradyumna, and Śatrughna is the incarnation of Aniruddha, expansions of the Personality of Godhead. Lakṣmījī Sītā is the internal potency of the Lord and is neither an ordinary woman nor the external potency incarnation of Durgā. Durgā is the external potency of the Lord, and she is associated with Lord Śiva.

As stated in the Bhagavad-gītā (4.7), the Lord appears when there are discrepancies in the discharge of factual religion. Lord Rāmacandra also appeared under the same circumstances, accompanied by His brothers, who are expansions of the Lord's internal potency, and by Lakṣmījī Sītādevī.

Lord Rāmacandra was ordered by His father, Mahārāja Daśaratha, to leave home for the forest under awkward circumstances, and the Lord, as the ideal son of His father, carried out the order, even on the occasion of His being declared the King of Ayodhyā. One of His younger brothers, Lakṣmaṇajī, desired to go with Him, and so also His eternal wife, Sītājī, desired to go with Him. The Lord agreed to both of them, and all together they entered the Daṇḍakāraṇya Forest, to live there for fourteen years. During their stay in the forest, there was some quarrel between Rāmacandra and Rāvaṇa, and the latter kidnapped the Lord's wife, Sītā. The quarrel ended in the vanquishing of the greatly powerful Rāvaṇa, along with all his kingdom and family.

Sītā is Lakṣmījī, or the goddess of fortune, but she is never to be enjoyed by any living being. She is meant for being worshiped by the living being along with her husband, Śrī Rāmacandra. A materialistic man like Rāvaṇa does not understand this great truth, but on the contrary he wants to snatch Sītādevī from the custody of Rāma and thus incurs great miseries. The materialists, who are after opulence and material prosperity, may take lessons from the Rāmāyaṇa that the policy of exploiting the nature of the Lord without acknowledging the supremacy of the Supreme Lord is the policy of Rāvaṇa. Rāvaṇa was very advanced materially, so much so that he turned his kingdom, Laṅkā, into pure gold, or full material wealth. But because he did not recognize the supremacy of Lord Rāmacandra and defied Him by stealing His wife, Sītā, Rāvaṇa was killed, and all his opulence and power were destroyed.

Lord Rāmacandra is a full incarnation with six opulences in full, and He is therefore mentioned in this verse as kaleśaḥ, or master of all opulence.

TEXT 24

yasmā adād udadhir ūḍha-bhayāṅga-vepo

mārgaṁ sapady ari-puraṁ haravad didhakṣoḥ

dūre suhṛn-mathita-roṣa-suśoṇa-dṛṣṭyā

tātapyamāna-makaroraga-nakra-cakraḥ

SYNONYMS

yasmai-unto whom; adāt-gave; udadhiḥ-the great Indian Ocean; ūḍha-bhaya-affected by fear; aṅga-vepaḥ-bodily trembling; mārgam-way; sapadi-quickly; ari-puram-the city of the enemy; hara-vat-like that of Hara (Mahādeva); didhakṣoḥ-desiring to burn to ashes; dūre-at a long distance; su-hṛt-intimate friend; mathita-being aggrieved by; roṣa-in anger; su-śoṇa-red-hot; dṛṣṭyā-by such a glance; tātapyamāna-burning in heat; makara-sharks; uraga-snakes; nakra-crocodiles; cakraḥ-circle.

The Personality of Godhead Rāmacandra, being aggrieved for His distant intimate friend [Sītā], glanced over the city of the enemy Rāvaṇa with red-hot eyes like those of Hara [who wanted to burn the kingdom of heaven]. The great ocean, trembling in fear, gave Him His way because its family members, the aquatics like the sharks, snakes and crocodiles, were being burnt by the heat of the angry red-hot eyes of the Lord.

The Personality of Godhead has every sentiment of a sentient being, like all other living beings, because He is the chief and original living entity, the supreme source of all other living beings. He is the nitya, or the chief eternal amongst all other eternals. He is the chief one, and all others are the dependent many. The many eternals are supported by the one eternal, and thus both the eternals are qualitatively one. Due to such oneness, both the eternals constitutionally have a complete range of sentiments, but the difference is that the sentiments of the chief eternal are different in quantity from the sentiments of the dependent eternals. When Rāmacandra was angry and showed His red-hot eyes, the whole ocean became heated with that energy, so much so that the aquatics within the great ocean felt the heat, and the personified ocean trembled in fear and offered the Lord an easy path for reaching the enemy's city. The impersonalists will see havoc in this red-hot sentiment of the Lord because they want to see negation in perfection. Because the Lord is absolute, the impersonalists imagine that in the Absolute the sentiment of anger, which resembles mundane sentiments, must be conspicuous by absence. Due to a poor fund of knowledge, they do not realize that the sentiment of the Absolute Person is transcendental to all mundane concepts of quality and quantity. Had Lord Rāmacandra's sentiment been of mundane origin, how could it disturb the whole ocean and its inhabitants? Can any mundane red-hot eye generate heat in the great ocean? These are factors to be distinguished in terms of the personal and impersonal conceptions of the Absolute Truth. As it is said in the beginning of the Śrīmad-Bhāgavatam, the Absolute Truth is the source of everything, so the Absolute Person cannot be devoid of the sentiments that are reflected in the temporary mundane world. Rather, the different sentiments found in the Absolute, either in anger or in mercy, have the same qualitative influence, or, in other words, there is no mundane difference of value because these sentiments are all on the absolute plane. Such sentiments are definitely not absent in the Absolute, as the impersonalists think, making their mundane estimation of the transcendental world.

TEXT 25

vakṣaḥ-sthala-sparśa-rugna-mahendra-vāha-

dantair viḍambita-kakubjuṣa ūḍha-hāsam

sadyo 'subhiḥ saha vineṣyati dāra-hartur

visphūrjitair dhanuṣa uccarato 'dhisainye

SYNONYMS

vakṣaḥ-sthala-chest; sparśa-touched by; rugna-broken; mahā-indra-the King of heaven; vāha-the conveyor; dantaiḥ-by the trunk; viḍambita-illuminated; kakup-juṣaḥ-all directions thus being served; ūḍha-hāsam-overtaken by laughter; sadyaḥ-within no time; asubhiḥ-by the life; saha-along with; vineṣyati-was killed; dāra-hartuḥ-of the one who kidnapped the wife; visphūrjitaiḥ-by the tingling of the bow; dhanuṣaḥ-bow; uccarataḥ-strolling fast; adhisainye-in the midst of the fighting soldiers of both sides.

When Rāvaṇa was engaged in the battle, the trunk of the elephant which carried the King of heaven, Indra, broke in pieces, having collided with the chest of Rāvaṇa, and the scattered broken parts illuminated all directions. Rāvaṇa therefore felt proud of his prowess and began to loiter in the midst of the fighting soldiers, thinking himself the conqueror of all directions. But his laughter, overtaken by joy, along with his very air of life, suddenly ceased with the tingling sound of the bow of Rāmacandra, the Personality of Godhead.

However powerful a living being may be, when he is condemned by God no one can save him, and, similarly, however weak one may be, if he is protected by the Lord no one can annihilate him.

TEXT 26

bhūmeḥ suretara-varūtha-vimarditāyāḥ

kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ

jātaḥ kariṣyati janānupalakṣya-mārgaḥ

karmāṇi cātma-mahimopanibandhanāni

SYNONYMS

bhūmeḥ-of the entire world; sura-itara-other than godly persons; varūtha-soldiers; vimarditāyāḥ-distressed by the burden; kleśa-miseries; vyayāya-for the matter of diminishing; kalayā-along with His plenary expansion; sita-kṛṣṇa-not only beautiful but also black; keśaḥ-with such hairs; jātaḥ-having appeared; kariṣyati-would act; jana-people in general; anupalakṣya-rarely to be seen; mārgaḥ-path; karmāṇi-activities; ca-also; ātma-mahimā-glories of the Lord Himself; upanibandhanāni-in relation to.

When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is.

This verse is especially describing the appearance of Lord Kṛṣṇa and His immediate expansion, Lord Baladeva. Both Lord Kṛṣṇa and Lord Baladeva are one Supreme Personality of Godhead. The Lord is omnipotent, and He expands Himself in innumerable forms and energies, and the whole unit is known as the one Supreme Brahman. Such extensions of the Lord are divided into two divisions, namely personal and differential. The personal expansions are called the viṣṇu-tattvas, and the differential expansions are called the jīva-tattvas. And in such expansional activity, Lord Baladeva is the first personal expansion of Kṛṣṇa, the Supreme Personality of Godhead.

In the Viṣṇu Purāṇa, as well as in the Mahābhārata, both Kṛṣṇa and Baladeva are mentioned as having beautiful black hair, even in Their advanced age. The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general. In the Bhagavad-gītā (7.25) it is said by the Lord, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. In other words, He reserves the right of not being exposed to anyone and everyone. Only the bona fide devotees can know Him by His specific symptoms, and out of many, many such symptoms, one symptom is mentioned here in this verse, that the Lord is sita-kṛṣṇa-keśaḥ, or one who is observed always with beautiful black hair. Both Lord Kṛṣṇa and Lord Baladeva have such hair on Their heads, and thus even in advanced age They appeared like young boys sixteen years old. That is the particular symptom of the Personality of Godhead. In the Brahma-saṁhitā it is stated that although He is the oldest personality among all living entities, He always looks like a new, youthful boy. That is the characteristic of a spiritual body. The material body is symptomized by birth, death, old age and diseases, but the spiritual body is conspicuous by the absence of those symptoms. Living entities who reside in the Vaikuṇṭhalokas in eternal life and bliss have the same type of spiritual body, without being affected by any signs of old age. It is described in the Bhāgavatam (Canto Six) that the party of Viṣṇudūtas who came to deliver Ajāmila from the clutches of the party of Yamarāja appeared like youthful boys, corroborating the description in this verse. It is ascertained thus that the spiritual bodies in the Vaikuṇṭhalokas, either of the Lord or of the other inhabitants, are completely distinct from the material bodies of this world. Therefore, when the Lord descends from that world to this world, He descends in His spiritual body of ātma-māyā, or internal potency, without any touch of the bahiraṅgā-māyā, or external, material energy. The allegation that the impersonal Brahman appears in this material world by accepting a material body is quite absurd. Therefore the Lord, when He comes here, has not a material body, but a spiritual body. The impersonal brahmajyoti is only the glaring effulgence of the body of the Lord, and there is no difference in quality between the body of the Lord and the impersonal ray of the Lord, called brahmajyoti.

Now the question is why the Lord, who is omnipotent, comes here to diminish the burden created upon the world by the unscrupulous kingly order. Certainly the Lord does not need to come here personally for such purposes, but He actually descends to exhibit His transcendental activities in order to encourage His pure devotees, who want to enjoy life by chanting the glories of the Lord. In the Bhagavad-gītā (9.13-14) it is stated that the mahātmās, great devotees of the Lord, take pleasure in chanting of the activities of the Lord. All Vedic literatures are meant for turning one's attention towards the Lord and His transcendental activities. Thus the activities of the Lord, in His dealings with worldly people, create a subject matter for discussion by His pure devotees.

TEXT 27

tokena jīva-haraṇaṁ yad ulūki-kāyās

trai-māsikasya ca padā śakaṭo 'pavṛttaḥ

yad riṅgatāntara-gatena divi-spṛśor vā

unmūlanaṁ tv itarathārjunayor na bhāvyam

SYNONYMS

tokena-by a child; jīva-haraṇam-killing a living being; yat-one which; ulūki-kāyāḥ-assumed the giant body of a demon; trai-māsikasya-of one who is only three months old; ca-also; padā-by the leg; śakaṭaḥ apavṛttaḥ-turned over the cart; yat-one who; riṅgatā-while crawling; antara-gatena-being overtaken; divi-high in the sky; spṛśoḥ-touching; vā-either; unmūlanam-uprooting; tu-but; itarathā-anyone else than; arjunayoḥ-of the two arjuna trees; na bhāvyam-was not possible.

There is no doubt about Lord Kṛṣṇa's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Pūtanā when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself.

One cannot manufacture a God by one's mental speculation or by numerical votes, as has become a practice for the less intelligent class of men. God is God eternally, and an ordinary living entity is eternally a part and parcel of God. God is one without a second, and the ordinary living entities are many without number. All such living entities are maintained by God Himself, and that is the verdict of the Vedic literatures. When Kṛṣṇa was on the lap of His mother, the demon Pūtanā appeared before His mother and prayed to nurture the child in her lap. Mother Yaśodā agreed, and the child was transferred onto the lap of Pūtanā, who was in the garb of a respectable lady. Pūtanā wanted to kill the child by smearing poison on the nipple of her breast. But when everything was complete, the Lord sucked her breast along with her very air of life, and the demon's gigantic body, said to be as long as six miles, fell down. But Lord Kṛṣṇa did not need to expand Himself to the length of the she-demon Pūtanā, although He was quite competent to extend Himself more than six miles long. In His Vāmana incarnation He posed Himself as a dwarf brāhmaṇa, but when He took possession of His land, promised by Bali Mahārāja, He expanded His footstep to the top of the universe, extending over thousands and millions of miles. So it was not very difficult for Kṛṣṇa to perform a miracle by extending His bodily feature, but He had no desire to do it because of His deep filial love for His mother, Yaśodā. If Yaśodā had seen Kṛṣṇa in her lap extending six miles to cope with the she-demon Pūtanā, then the natural filial love of Yaśodā would have been hurt because in that way Yaśodā would have come to know that her so-called son, Kṛṣṇa, was God Himself. And with the knowledge of the Godhood of Kṛṣṇa, Yaśodāmayī would have lost the temper of her love for Kṛṣṇa as a natural mother. But as far as Lord Kṛṣṇa is concerned, He is God always, either as a child on the lap of His mother, or as the coverer of the universe, Vāmanadeva. He does not require to become God by undergoing severe penances, although some men think of becoming God in that way. By undergoing severe austerities and penances, one cannot become one or equal with God, but one can attain most of the godly qualities. A living being can attain godly qualities to a large extent, but he cannot become God, whereas Kṛṣṇa, without undergoing any type of penance, is God always, either in the lap of His mother or growing up or at any stage of growth.

So at the age of only three months He killed the Śakaṭāsura, who had remained hidden behind a cart in the house of Yaśodāmayī. And when He was crawling and was disturbing His mother from doing household affairs, the mother tied Him with a grinding pestle, but the naughty child dragged the pestle up to a pair of very high arjuna trees in the yard of Yaśodāmayī, and when the pestle was stuck between the pair of trees, they fell down with a horrible sound. When Yaśodāmayī came to see the happenings, she thought that her child had been saved from the falling trees by the mercy of the Lord, without knowing that the Lord Himself, crawling in her yard, had wreaked the havoc. So that is the way of reciprocation of love affairs between the Lord and His devotees. Yaśodāmayī wanted to have the Lord as her child, and the Lord played exactly like a child in her lap, but at the same time played the part of the Almighty Lord whenever it was so required. The beauty of such pastimes was that the Lord fulfilled everyone's desire. In the case of felling the gigantic arjuna trees, the Lord's mission was to deliver the two sons of Kuvera, who were condemned to become trees by the curse of Nārada, as well as to play like a crawling child in the yard of Yaśodā, who took transcendental pleasure in seeing such activities of the Lord in the very yard of her home.

The Lord in any condition is Lord of the universe, and He can act as such in any form, gigantic or small, as He likes.

TEXT 28

yad vai vraje vraja-paśūn viṣatoya-pītān

pālāṁs tv ajīvayad anugraha-dṛṣṭi-vṛṣṭyā

tac-chuddhaye 'ti-viṣa-vīrya-vilola-jihvam

uccāṭayiṣyad uragaṁ viharan hradinyām

SYNONYMS

yat-one who; vai-certainly; vraje-at Vṛndāvana; vraja-paśūn-the animals thereof; viṣa-toya-poisoned water; pītān-those who drank; pālān-the cowherd men; tu-also; ajīvayat-brought to life; anugraha-dṛṣṭi-merciful glance; vṛṣṭyā-by the showers of; tat-that; śuddhaye-for purification; ati-exceedingly; viṣa-vīrya-highly potent poison; vilola-lurking; jihvam-one who has such a tongue; uccāṭayiṣyat-severely punished; uragam-unto the snake; viharan-taking it as a pleasure; hradinyām-in the river.

Then also when the cowherd boys and their animals drank the poisoned water of the River Yamunā, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the River Yamunā He jumped into it as if playing and chastised the venomous Kāliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord ?

TEXT 29

tat karma divyam iva yan niśi niḥśayānaṁ

dāvāgninā śuci-vane paridahyamāne

unneṣyati vrajam ato 'vasitānta-kālaṁ

netre pidhāpya sabalo 'nadhigamya-vīryaḥ

SYNONYMS

tat-that; karma-activity; divyam-superhuman; iva-like; yat-which; niśi-at night; niḥśayānam-sleeping carefreely; dāva-agninā-by the glare of the forest fire; śuci-vane-in the dry forest; paridahyamāne-being set ablaze; unneṣyati-would deliver; vrajam-all the inhabitants of Vraja; ataḥ-hence; avasita-surely; anta-kālam-last moments of life; netre-on the eyes; pidhāpya-simply by closing; sa-balaḥ-along with Baladeva; anadhigamya-unfathomable; vīryaḥ-prowess.

On the very night of the day of the chastisement of the Kāliya snake, when the inhabitants of Vrajabhūmi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarāma, saved them simply by closing His eyes. Such are the superhuman activities of the Lord.

Although in this verse the Lord's activity has been described as superhuman, it should be noted that the Lord's activities are always superhuman, and that distinguishes Him from the ordinary living being. Uprooting a gigantic banyan or arjuna tree and extinguishing a blazing forest fire simply by closing one's eyes are certainly impossible by any kind of human endeavor. But not only are these activities amazing to hear, but in fact all other activities of the Lord, whatever He may do, are all superhuman, as confirmed in the Bhagavad-gītā (4.9). Whoever knows the superhuman activities of the Lord, due to their very transcendental nature, becomes eligible to enter the kingdom of Kṛṣṇa, and as such, after quitting this present material body, the knower of the transcendental activities of the Lord goes back home, back to Godhead.

TEXT 30

gṛhṇīta yad yad upabandham amuṣya mātā

śulbaṁ sutasya na tu tat tad amuṣya māti

yaj jṛmbhato 'sya vadane bhuvanāni gopī

saṁvīkṣya śaṅkita-manāḥ pratibodhitāsīt

SYNONYMS

gṛhṇīta-by taking up; yat yat-whatsoever; upabandham-ropes for tying; amuṣya-His; mātā-mother; śulbam-ropes; sutasya-of her son; na-not; tu-however; tat tat-by and by; amuṣya-His; māti-was sufficient; yat-that which; jṛmbhataḥ-opening the mouth; asya-of Him; vadane-in the mouth; bhuvanāni-the worlds; gopī-the cowherd woman; saṁvīkṣya-so seeing it; śaṅkita-manāḥ-doubtful in mind; pratibodhitā-convinced in a different way; āsīt-was so done.

When the cowherd woman [Kṛṣṇa's foster mother, Yaśodā] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Kṛṣṇa, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son.

One day Lord Kṛṣṇa as the naughty child disturbed His mother Yaśodā, and she began to tie up the child with ropes just to punish Him. But no matter how much rope she used, she found it always insufficient. Thus she became fatigued, but in the meantime the Lord opened His mouth, and the affectionate mother saw within the mouth of her son all the universes situated together. The mother was astonished, but out of her deep affection for Kṛṣṇa she thought that the Almighty Godhead Nārāyaṇa had kindly looked after her son just to protect Him from all the continuous calamities happening to Him. Because of her deep affection for Kṛṣṇa, she could never think that her very son was Nārāyaṇa, the Personality of Godhead Himself. That is the action of yogamāyā, the internal potency of the Supreme Lord, which acts to perfect all the pastimes of the Lord with His different types of devotees. Who could play such wonders without being God?

TEXT 31

nandaṁ ca mokṣyati bhayād varuṇasya pāśād

gopān bileṣu pihitān maya-sūnunā ca

ahny āpṛtaṁ niśi śayānam atiśrameṇa

lokaṁ vikuṇṭham upaneṣyati gokulaṁ sma

SYNONYMS

nandam-unto Nanda (the father of Kṛṣṇa); ca-also; mokṣyati-saves; bhayāt-from the fear of; varuṇasya-of Varuṇa, the demigod of water; pāśāt-from the clutches of; gopān-the cowherd men; bileṣu-in the caves of the mountain; pihitān-placed; maya-sūnunā-by the son of Maya; ca-also; ahni āpṛtam-being very engaged during the daytime; niśi-at night; śayānam-lying down; atiśrameṇa-because of hard labor; lokam-planet; vikuṇṭham-the spiritual sky; upaneṣyati-He awarded; gokulam-the highest planet; sma-certainly.

Lord Kṛṣṇa saved His foster father, Nanda Mahārāja, from the fear of the demigod Varuṇa and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vṛndāvana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Kṛṣṇa awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood.

Nanda Mahārāja, the foster father of Lord Kṛṣṇa, went to take his bath in the River Yamunā in the dead of night, mistakenly thinking that the night was already over; thus the demigod Varuṇa took him to the Varuṇa planet just to have a look at the Personality of Godhead Lord Kṛṣṇa, who appeared there to release His father. Actually there was no arrest of Nanda Mahārāja by Varuṇa because the inhabitants of Vṛndāvana were always engaged in thinking of Kṛṣṇa, in constant meditation on the Personality of Godhead in a particular form of samadhi, or trance of bhakti-yoga. They had no fear of the miseries of material existence. In the Bhagavad-gītā it is confirmed that to be in association with the Supreme Personality of Godhead by full surrender in transcendental love frees one from the miseries inflicted by the laws of material nature. Here it is clearly mentioned that the inhabitants of Vṛndāvana were extensively busy in the hard labor of their day's work, and due to the day's hard labor they were engaged in sound sleep at night. So practically they had very little time to devote to meditation or to the other paraphernalia of spiritual activities. But factually they were engaged in the highest spiritual activities only. Everything done by them was spiritualized because everything was dovetailed in their relationship with Lord Śrī Kṛṣṇa. The central point of activities was Kṛṣṇa, and as such the so-called activities in the material world were saturated with spiritual potency. That is the advantage of the way of bhakti-yoga. One should discharge one's duty on Lord Kṛṣṇa's behalf, and all one's actions will be saturated with Kṛṣṇa thought, the highest pattern of trance in spiritual realization.

TEXT 32

gopair makhe pratihate vraja-viplavāya

deve 'bhivarṣati paśūn kṛpayā rirakṣuḥ

dhartocchilīndhram iva sapta-dināni sapta-

varṣo mahīdhram anaghaika-kare salīlam

SYNONYMS

gopaiḥ-by the cowherd men; makhe-in offering a sacrifice to the King of heaven; pratihate-being hampered; vraja-viplavāya-for devastating the whole existence of Vrajabhūmi, the land of Kṛṣṇa's pastimes; deve-by the King of heaven; abhivarṣati-having poured down heavy rain; paśūn-the animals; kṛpayā-by causeless mercy upon them; rirakṣuḥ-desired to protect them; dharta-held up; ucchilīndhram-uprooted as an umbrella; iva-exactly like that; sapta-dināni-continuously for seven days; sapta-varṣaḥ-although He was only seven years old; mahīdhram-the Govardhana Hill; anagha-without being tired; eka-kare-in one hand only; salīlam-playfully.

When the cowherd men of Vṛndāvana, under instruction of Kṛṣṇa, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Kṛṣṇa, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.

Children play with an umbrella generally known as a frog's umbrella, and Lord Kṛṣṇa, when He was only seven years old, could snatch the great hill known as the Govardhana Parvata at Vṛndāvana and hold it for seven days continuously with one hand, just to protect the animals and the inhabitants of Vṛndāvana from the wrath of Indra, the heavenly King, who had been denied sacrificial offerings by the inhabitants of Vrajabhūmi.

Factually there is no need of offering sacrifices to the demigods for their services if one is engaged in the service of the Supreme Lord. Sacrifices recommended in the Vedic literature for satisfaction of the demigods are a sort of inducement to the sacrificers to realize the existence of higher authorities. The demigods are engaged by the Lord as controlling deities of material affairs, and according to the Bhagavad-gītā, when a demigod is worshiped the process is accepted as the indirect method for worshiping the Supreme Lord. But when the Supreme Lord is worshiped directly there is no need of worshiping the demigods or offering them sacrifices as recommended in particular circumstances. Lord Kṛṣṇa therefore advised the inhabitants of Vrajabhūmi not to offer any sacrifices to the heavenly King Indra. But Indra, not knowing Lord Kṛṣṇa in Vrajabhūmi, was angry at the inhabitants of Vrajabhūmi and tried to avenge the offense. But, competent as the Lord was, He saved the inhabitants and animals of Vrajabhūmi by His personal energy and proved definitely that anyone directly engaged as a devotee of the Supreme Lord need not satisfy any other demigods, however great, even to the level of Brahmā, or Śiva. Thus this incident definitely proved without a doubt that Lord Kṛṣṇa is the Personality of Godhead and that He was so in all circumstances, as a child on the lap of His mother, as a boy 7 years old, and as an old man of 125 years of age. In either case He was never on the level of the ordinary man, and even in His advanced age He appeared a young boy 16 years old. These are the particular features of the transcendental body of the Lord.

TEXT 33

krīḍan vane niśi niśākara-raśmi-gauryāṁ

rāsonmukhaḥ kala-padāyata-mūrcchitena

uddīpita-smara-rujāṁ vraja-bhṛd-vadhūnāṁ

hartur hariṣyati śiro dhanadānugasya

SYNONYMS

krīḍan-while engaged in His pastimes; vane-in the forest of Vṛndāvana; niśi-nocturnal; niśākara-the moon; raśmi-gauryām-white moonshine; rāsa-unmukhaḥ-desiring to dance with; kala-padāyata-accompanied by sweet songs; mūrcchitena-and melodious music; uddīpita-awakened; smara-rujām-sexual desires; vraja-bhṛt-the inhabitants of Vrajabhūmi; vadhūnām-of the wives; hartuḥ-of the kidnappers; hariṣyati-will vanquish; śiraḥ-the head; dhanada-anugasya-of the follower of the rich Kuvera.

When the Lord was engaged in His pastimes of the rāsa dance in the forest of Vṛndāvana, enlivening the sexual desires of the wives of the inhabitants of Vṛndāvana by sweet and melodious songs, a demon of the name Śaṅkhacūḍa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk.

We should carefully note that the statements described herein are the statements of Brahmājī to Nārada, and he was speaking to Nārada of events that would happen in the future, during the advent of Lord Kṛṣṇa. The pastimes of the Lord are known to the experts who are able to see past, present and future, and Brahmājī, being one of them, foretold what would happen in the future. The killing of Śaṅkhacūḍa by the Lord is a more recent incident, after the rāsa-līlā, and not exactly a simultaneous affair. In the previous verses we have seen also that the Lord's engagement in the affairs of the forest fire was described along with His pastimes of punishing the Kāliya snake, and similarly the pastimes of the rāsa dance and the killing of Śaṅkhacūḍa are also described herein. The adjustment is that all these incidents would take place in the future, after the time when it was being foretold by Brahmājī to Nārada. The demon Śaṅkhacūḍa was killed by the Lord during His pastimes at Horikā in the month of Phālguna, and the same ceremony is still observed in India by the burning of the effigy of Śaṅkhacūḍa one day prior to the Lord's pastimes at Horikā, generally known as Holi.

Generally the future appearance and the activities of the Lord or His incarnations are foretold in the scriptures, and thus the pseudoincarnations are unable to cheat persons who are in knowledge of the events as they are described in the authoritative scriptures.

TEXTS 34-35

ye ca pralamba-khara-dardura-keśy-ariṣṭa-

mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ

anye ca śālva-kuja-balvala-dantavakra-

saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ

ye vā mṛdhe samiti-śālina ātta-cāpāḥ

kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ

yāsyanty adarśanam alaṁ bala-pārtha-bhīma-

vyājāhvayena hariṇā nilayaṁ tadīyam

SYNONYMS

ye-all those; ca-totally; pralamba-the demon named Pralamba; khara-Dhenukāsura; dardura-Bakāsura; keśī-the Keśī demon; ariṣṭa-the demon Ariṣṭāsura; malla-a wrestler in the court of Kaṁsa; ibha-Kuvalayāpīḍa; kaṁsa-the King of Mathurā and maternal uncle of Kṛṣṇa; yavanāḥ-the kings of Persia and other adjoining places; kapi-Dvivida; pauṇḍraka-ādyāḥ-Pauṇḍraka and others; anye-others; ca-as much as; śālva-King Śālva; kuja-Narakāsura; balvala-King Balvala; dantavakra-the brother of Śiśupāla, a dead rival of Kṛṣṇa's; saptokṣa-King Saptokṣa; śambara-King Śambara; vidūratha-King Vidūratha; rukmi-mukhyāḥ-the brother of Rukmiṇī, the first queen of Kṛṣṇa at Dvārakā; ye-all those; vā-either; mṛdhe-in the battlefield; samiti-śālinaḥ-all very powerful; ātta-cāpāḥ-well equipped with bows and arrows; kāmboja-the King of Kāmboja; matsya-the King of Dvarbhaṅga; kuru-the sons of Dhṛtarāṣṭra; sṛñjaya-King Sṛñjaya; kaikaya-ādyāḥ-the King of Kekaya and others; yāsyanti-would attain; adarśanam-impersonal merging within the brahmajyoti; alam-what to speak of; bala-Baladeva, the elder brother of Kṛṣṇa; pārtha-Arjuna; bhīma-the second Pāṇḍava; vyāja-āhvayena-by the false names; hariṇā-by Lord Hari; nilayam-the abode; tadīyam-of Him.

All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Sālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.

All manifestations, in both the material and spiritual worlds, are demonstrations of the different potencies of Lord Kṛṣṇa. The Personality of Godhead Baladeva is His immediate personal expansion, and Bhīma, Arjuna, etc., are His personal associates. The Lord would appear (and He does so whenever He appears) with all His associates and potencies. Therefore the rebellious souls, like the demons and demoniac men, mentioned by names like Pralamba, would be killed either by the Lord Himself or by His associates. All these affairs will be clearly explained in the Tenth Canto. But we should know well that all the above-mentioned living entities killed would attain salvation either by being merged in the brahmajyoti of the Lord or being allowed to enter into the abodes of the Lord called Vaikuṇṭhas. This has already been explained by Bhīṣmadeva (First Canto). All persons who participated in the Battlefield of Kurukṣetra or otherwise with the Lord or with Baladeva, etc., would benefit by attaining spiritual existence according to the situation of their minds at the time of death. Those who recognized the Lord would enter Vaikuṇṭha, and those who estimated the Lord as only a powerful being would attain salvation by merging into the spiritual existence of the impersonal brahmajyoti of the Lord. But every one of them would get release from material existence. Since such is the benefit of those who played with the Lord inimically, one can imagine what would be the position of those who devoutly served the Lord in transcendental relationship with Him.

TEXT 36

kālena mīlita-dhiyām avamṛśya nṝṇāṁ

stokāyuṣāṁ sva-nigamo bata dūra-pāraḥ

āvirhitas tv anuyugaṁ sa hi satyavatyāṁ

veda-drumaṁ viṭa-paśo vibhajiṣyati sma

SYNONYMS

kālena-in course of time; mīlita-dhiyām-of the less intelligent persons; avamṛśya-considering the difficulties; nṝṇām-of humanity at large; stoka-āyuṣām-of the short-living persons; sva-nigamaḥ-the Vedic literatures compiled by Him; bata-exactly; dūra-pāraḥ-greatly difficult; āvirhitaḥ-having appeared as; tu-but; anuyugam-in terms of the age; saḥ-He (the Lord); hi-certainly; satyavatyām-in the womb of Satyavatī; veda-drumam-the desire tree of the Vedas; viṭa-paśaḥ-by division of branches; vibhajiṣyati-will divide; sma-as it were.

The Lord Himself in His incarnation as the son of Satyavatī [Vyāsadeva] will consider his compilation of the Vedic literature to be very difficult for the less intelligent persons with short life, and thus He will divide the tree of Vedic knowledge into different branches, according to the circumstances of the particular age.

Herein Brahmā mentions the future compilation of Śrīmad-Bhāgavatam for the short-lived persons of the Kali age. As explained in the First Canto, the less intelligent persons of the age of Kali would be not only short-lived, but also perplexed with so many problems of life due to the awkward situation of the godless human society. Advancement of material comforts of the body is activity in the mode of ignorance according to the laws of material nature. Real advancement of knowledge means progress of knowledge in self-realization. But in the age of Kali the less intelligent men mistakenly consider the short lifetime of one hundred years (now factually reduced to about forty or sixty years) to be all in all. They are less intelligent because they have no information of the eternity of life; they identify with the temporary material body existing for forty years and consider it the only basic principle of life. Such persons are described as equal to the asses and bulls. But the Lord, as the compassionate father of all living beings, imparts unto them the vast Vedic knowledge in short treatises like the Bhagavad-gītā and, for the graduates, the Śrīmad-Bhāgavatam. The Purāṇas and the Mahābhārata are also similarly made by Vyāsadeva for the different types of men in the modes of material nature. But none of them are independent of the Vedic principles.

TEXT 37

deva-dviṣāṁ nigama-vartmani niṣṭhitānāṁ

pūrbhir mayena vihitābhir adṛśya-tūrbhiḥ

lokān ghnatāṁ mati-vimoham atipralobhaṁ

veṣaṁ vidhāya bahu bhāṣyata aupadharmyam

SYNONYMS

deva-dviṣām-of those who were envious of the devotees of the Lord; nigama-the Vedas; vartmani-on the path of; niṣṭhitānām-of the well situated; pūrbhiḥ-by rockets; mayena-made by the great scientist Maya; vihitābhiḥ-made by; adṛśya-tūrbhiḥ-unseen in the sky; lokān-the different planets; ghnatām-of the killers; mati-vimoham-bewilderment of the mind; atipralobham-very attractive; veṣam-dress; vidhāya-having done so; bahu bhāṣyate-will talk very much; aupadharmyam-subreligious principles.

When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on subreligious principles.

This incarnation of Lord Buddha is not the same Buddha incarnation we have in the present history of mankind. According to Śrīla Jīva Gosvāmī, the Buddha incarnation mentioned in this verse appeared in a different Kali age. In the duration of life of one Manu there are more than seventy-two Kali-yugas, and in one of them the particular type of Buddha mentioned here would appear. Lord Buddha incarnates at a time when the people are most materialistic and preaches common-sense religious principles. Such ahiṁsā is not a religious principle itself, but it is an important quality for persons who are actually religious. It is a common-sense religion because one is advised to do no harm to any other animal or living being because such harmful actions are equally harmful to he who does the harm. But before learning these principles of nonviolence one has to learn two other principles, namely to be humble and to be prideless. Unless one is humble and prideless, one cannot be harmless and nonviolent. And after being nonviolent one has to learn tolerance and simplicity of living. One must offer respects to the great religious preachers and spiritual leaders and also train the senses for controlled action, learning to be unattached to family and home, and enacting devotional service to the Lord, etc. At the ultimate stage one has to accept the Lord and become His devotee; otherwise there is no religion. In religious principles there must be God in the center; otherwise simple moral instructions are merely subreligious principles, generally known as upadharma, or nearness to religious principles.

TEXT 38

yarhy ālayeṣv api satāṁ na hareḥ kathāḥ syuḥ

pāṣaṇḍino dvija-janā vṛṣalā nṛdevāḥ

svāhā svadhā vaṣaḍ iti sma giro na yatra

śāstā bhaviṣyati kaler bhagavān yugānte

SYNONYMS

yarhi-when it happens; ālayeṣu-in the residence of; api-even; satām-civilized gentlemen; na-no; hareḥ-of the Personality of Godhead; kathāḥ-topics; syuḥ-will take place; pāṣaṇḍinaḥ-atheists; dvija-janāḥ-persons declaring themselves to be the higher three classes (brāhmaṇas, kṣatriyas and vaiśyas); vṛṣalāḥ-the lower class śūdras; nṛ-devāḥ-ministers of the government; svāhā-hymns to perform sacrifices; svadhā-the ingredients to perform sacrifices; vaṣaṭ-the altar of sacrifice; iti-all these; sma-shall; giraḥ-words; na-never; yatra-anywhere; śāstā-the chastiser; bhaviṣyati-will appear; kaleḥ-of the Kali age; bhagavān-the Personality of Godhead; yuga-ante-at the end of.

Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn śūdra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.

The symptoms of the worst conditions of the material world, at the last stage of this age, called Kali-yuga, are stated herein. The sum and substance of such conditions is godlessness. Even the so-called saints and higher castes of the social orders, generally known as the dvija janas or the twice-born, will become atheists. As such, all of them will practically forget even the holy name of the Lord, and what to speak of His activities. The higher castes of society, namely the intelligent class of men guiding the destinies of the social orders, the administrative class of men guiding the law and order of the society, and the productive class of men guiding the economic development of the society, must all be properly well versed in knowledge of the Supreme Lord, knowing factually His name, quality, pastimes, entourage, paraphernalia and personalities. The saints and the higher castes or orders of the society are judged by their proportion of knowledge in the science of God, or tattva jñāna, and not by any kind of birthright or bodily designations. Such designations, without any knowledge of the science of God and practical knowledge of devotional service, are considered to be all decorations of dead bodies. And when there is too much inflation of these decorated dead bodies in society, there develop so many anomalies in the progressive, peaceful life of the human being. Because of the lack of training or culture in the upper section of the social orders, they are no more to be designated as the dvija janas, or the twice-born. The significance of being twice-born has been explained in many places in these great literatures, and again one is reminded herewith that birth, executed by the sex life of the father and the mother, is called animal birth. But such animal birth and progress of life on the animal principles of eating, sleeping, fearing and mating (without any scientific culture of spiritual life) is called the śūdra life, or, to be more explicit, the uncultured life of the lower class of men. It is stated herein that the governmental power of society in the Kali-yuga will be passed over to the uncultured, godless laborer classes of men, and thus the nṛdevas (or the ministers of the government) will be the vṛṣalas, or the uncultured lower-class men of society. No one can expect any peace and prosperity in a human society full of uncultured lower classes of men. The symptoms of such uncultured social animals are already in vogue, and it is the duty of the leaders of men to take note of it and try to reform the social order by introducing the principles of twice-born men trained in the science of God consciousness. This can be done by expanding the culture of Śrīmad-Bhāgavatam all over the world. In the degraded condition of human society, the Lord incarnates as the Kalki avatāra and kills all the demonic without mercy.

TEXT 39

sarge tapo 'ham ṛṣayo nava ye prajeśāḥ

sthāne 'tha dharma-makha-manv-amarāvanīśāḥ

ante tv adharma-hara-manyu-vaśāsurādyā

māyā-vibhūtaya imāḥ puru-śakti-bhājaḥ

SYNONYMS

sarge-in the beginning of the creation; tapaḥ-penance; aham-myself; ṛṣayaḥ-sages; nava-nine; ye prajeśāḥ-those who would generate; sthāne-in the middle while maintaining the creation; atha-certainly; dharma-religion; makha-Lord Viṣṇu; manu-the father of mankind; amara-the demigods deputed to control the affairs of maintenance; avanīśāḥ-and the kings of different planets; ante-at the end; tu-but; adharma-irreligion; hara-Lord Śiva; manyu-vaśa-subjected to anger; asura-ādyāḥ-atheists, the enemies of the devotees; māyā-energy; vibhūtayaḥ-powerful representatives; imāḥ-all of them; puru-śakti-bhājaḥ-of the supreme powerful Lord.

At the beginning of creation there are penance, myself [Brahmā], and the Prajāpatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Viṣṇu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Śiva and the atheists full of anger, etc. All of them are different representative manifestations of the energy of the supreme power, the Lord.

The material world is created by the energy of the Lord, which is manifested in the beginning of the creation by the penance of Brahmājī, the first living being in the creation, and then there are the nine Prajāpatis, known as great sages. In the stage when the creation is maintained, there are devotional service to Lord Viṣṇu, or factual religion, the different demigods, and the kings of different planets who maintain the world. At last, when the creation is preparing to wind up, there is first the principle of irreligion, then Lord Śiva along with the atheists, full of anger. But all of them are but different manifestations of the Supreme Lord. Therefore Brahmā, Viṣṇu and Mahādeva (Śiva) are different incarnations of the different modes of material nature. Viṣṇu is the Lord of the mode of goodness. Brahmā is the lord of the mode of passion, and Śiva is the lord of the mode of ignorance. Ultimately, the material creation is but a temporary manifestation meant to give the chance of liberation to the conditioned souls, who are entrapped in the material world, and one who develops the mode of goodness under the protection of Lord Viṣṇu has the greatest chance of being liberated by following the Vaiṣṇava principles and thus being promoted to the kingdom of God, no more to return to this miserable material world.

TEXT 40

viṣṇor nu vīrya-gaṇanāṁ katamo 'rhatīha

yaḥ pārthivāny api kavir vimame rajāṁsi

caskambha yaḥ sva-rahasāskhalatā tri-pṛṣṭhaṁ

yasmāt tri-sāmya-sadanād uru-kampayānam

SYNONYMS

viṣṇoḥ-of Lord Viṣṇu; nu-but; vīrya-prowess; gaṇanām-in the matter of accounting; katamaḥ-who else; arhati-is able to do it; iha-in this world; yaḥ-one who; pārthivāni-the atoms; api-also; kaviḥ-great scientist; vimame-might have counted; rajāṁsi-particles; caskambha-could catch; yaḥ-one who; sva-rahasā-by His own leg; askhalatā-without being hampered; tri-pṛṣṭham-the topmost planetary space; yasmāt-by which; tri-sāmya-the neutral state of the three modes; sadanāt-up to that place; uru-kampayānam-moving very greatly.

Who can describe completely the prowess of Viṣṇu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved.

The highest scientific advancement of the material scientists is atomic energy. But the material scientist is not able to have an estimation of the particles of atoms contained in the whole universe. But even if one is able to count such atomic particles or is able to roll up the sky like one's bedding, even then one is unable to estimate the extent of the prowess and energy of the Supreme Lord. He is known as Trivikrama because once, in His incarnation of Vāmana, He expanded His leg beyond the highest planetary system, Satyaloka, and reached the neutral state of the modes of nature called the covering of the material world. There are seven layers of material coverings over the material sky, and the Lord could penetrate even those coverings. With His toe He made a hole through which the water of the Causal Ocean filters into the material sky, and the current is known as the sacred Ganges, which purifies the planets of the three worlds. In other words, no one is equal to the transcendentally powerful Viṣṇu. He is omnipotent, and no one is equal to or greater than Him.

TEXT 41

nāntaṁ vidāmy aham amī munayo 'gra-jās te

māyā-balasya puruṣasya kuto 'varā ye

gāyan guṇān daśa-śatānana ādi-devaḥ

śeṣo 'dhunāpi samavasyati nāsya pāram

SYNONYMS

na-never; antam-end; vidāmi-do I know; aham-myself; amī-and all those; munayaḥ-great sages; agra-jāḥ-born prior to you; te-you; māyā-balasya-of the omnipotent; puruṣasya-of the Personality of Godhead; kutaḥ-what to speak of others; avarāḥ-born after us; ye-those; gāyan-by singing; guṇān-the qualities; daśa-śata-ānanaḥ-one who has ten hundred faces; ādi-devaḥ-the first incarnation of the Lord; śeṣaḥ-known as Śeṣa; adhunā-until now; api-even; samavasyati-can achieve; na-not; asya-of Him; pāram-limit.

Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Śeṣa, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces.

The omnipotent Personality of Godhead has primarily three potential manifestations, namely internal, external, and marginal potencies, with unlimited expansions of these three energies. As such, the potential expansions can never be calculated by anyone because even the Personality of God Himself, as the incarnation of Śeṣa, cannot estimate the potencies, although He has been describing them continuously with His one thousand faces.

TEXT 42

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

sarvātmanāśrita-pado yadi nirvyalīkam

te dustarām atitaranti ca deva-māyāṁ

naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

SYNONYMS

yeṣām-unto those only; saḥ-the Lord; eṣaḥ-the; bhagavān-the Personality of Godhead; dayayet-does bestow His mercy; anantaḥ-the unlimited potential; sarva-ātmanā-by all means, without reservation; āśrita-padaḥ-surrendered soul; yadi-if such surrender; nirvyalīkam-without pretension; te-those only; dustarām-insurmountable; atitaranti-can overcome; ca-and the paraphernalia; deva-māyām-diverse energies of the Lord; na-not; eṣām-of them; mama-mine; aham-myself; iti-thus; dhīḥ-conscious; śva-dogs; śṛgāla-jackals; bhakṣye-in the matter of eating.

But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.

The unalloyed devotees of the Lord know the glories of the Lord in the sense that they can understand how great the Lord is and how great is His expansion of diverse energy. Those who are attached to the perishable body can hardly enter into the realm of the science of Godhead. The whole materialistic world, based on the conception of the material body as the self, is ignorant of the science of God. The materialist is always busy working for the welfare of the material body, not only his own but also those of his children, kinsmen, communitymen, countrymen, etc. The materialists have many branches of philanthropic and altruistic activities from a political, national and international angle of vision, but none of the field work can go beyond the jurisdiction of the misconception of identifying the material body with the spirit soul. Unless, therefore, one is saved from the wrong conception of the body and the soul, there is no knowledge of Godhead, and unless there is knowledge of God, all advancement of material civilization, however dazzling, should be considered a failure.

TEXTS 43-45

vedāham aṅga paramasya hi yoga-māyāṁ

yūyaṁ bhavaś ca bhagavān atha daitya-varyaḥ

patnī manoḥ sa ca manuś ca tad-ātmajāś ca

prācīnabarhir ṛbhur aṅga uta dhruvaś ca

ikṣvākur aila-mucukunda-videha-gādhi-

raghv-ambarīṣa-sagarā gaya-nāhuṣādyāḥ

māndhātr-alarka-śatadhanv-anu-rantidevā

devavrato balir amūrttarayo dilīpaḥ

saubhary-utaṅka-śibi-devala-pippalāda-

sārasvatoddhava-parāśara-bhūriṣeṇāḥ

ye 'nye vibhīṣaṇa-hanūmad-upendradatta-

pārthārṣṭiṣeṇa-vidura-śrutadeva-varyāḥ

SYNONYMS

veda-know it; aham-myself; aṅga-O Nārada; paramasya-of the Supreme; hi-certainly; yoga-māyām-potency; yūyam-yourself; bhavaḥ-Śiva; ca-and; bhagavān-the great demigod; atha-as also; daitya-varyaḥ-Prahlāda Mahārāja, the great devotee of the Lord born in the family of an atheist; patnī-Śatarūpā; manoḥ-of Manu; saḥ-he; ca-also; manuḥ-Svāyambhuva; ca-and; tat-ātma-jāḥ ca-and his children like Priyavrata, Uttānapāda, Devahūti, etc.; prācīnabarhiḥ-Prācīnabarhi; ṛbhuḥ-Ṛbhu; aṅgaḥ-Aṅga; uta-even; dhruvaḥ-Dhruva; ca-and; ikṣvākuḥ-Ikṣvāku; aila-Aila; mucukunda-Mucukunda; videha-Mahārāja Janaka; gādhi-Gādhi; raghu-Raghu; ambarīṣa-Ambarīṣa; sagarāḥ-Sagara; gaya-Gaya; nāhuṣa-Nāhuṣa; ādyāḥ-and so on; māndhātṛ-Māndhātā; alarka-Alarka; śatadhanu-Śatadhanu; anu-Anu; rantidevāḥ-Rantideva; devavrataḥ-Bhīṣma; baliḥ-Bali; amūrttarayaḥ-Amūrttaraya; dilīpaḥ-Dilīpa; saubhari-Saubhari; utaṅka-Utaṅka; śibi-Śibi; devala-Devala; pippalāda-Pippalāda; sārasvata-Sārasvata; uddhava-Uddhava; parāśara-Parāśara; bhūriṣeṇāḥ-Bhūriṣeṇa; ye-those who; anye-others; vibhīṣaṇa-Vibhīṣaṇa; hanūmat-Hanumān; upendra-datta-Śukadeva Gosvāmī; pārtha-Arjuna; ārṣṭiṣeṇa-Arṣṭiṣeṇa; vidura-Vidura; śrutadeva-Śrutadeva; varyāḥ-the foremost.

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

All the great devotees of the Lord, as mentioned above, who flourished in the past or present, and all the devotees of the Lord who will come in the future, are aware of the different potencies of the Lord along with the potency of His name, quality, pastimes, entourage, personality, etc. And how do they know? Certainly it is not by mental speculation, nor by any attempt by dint of limited instruments of knowledge. By the limited instruments of knowledge (either the senses or the material instruments like microscopes and telescopes) one cannot even fully know the Lord's material potencies, which are manifested before our eyes. For example there are many millions and billions of planets far, far beyond the scientist's calculation. But these are only the manifestations of the Lord's material energy. What can the scientist hope to know of the spiritual potency of the Lord by such material efforts? Mental speculations, by adding some dozens of "if's" and "maybe's," cannot aid the advancement of knowledge-on the contrary, such mental speculations will only end in despair by dismissing the case abruptly and declaring the nonexistence of God. The sane person, therefore, ceases to speculate on subjects beyond the jurisdiction of his tiny brain, and as a matter of course he tries to learn to surrender unto the Supreme Lord, who alone can lead one to the platform of real knowledge. In the Upaniṣads it is clearly said that the Supreme Personality of Godhead can never be known simply by working very hard and taxing the good brain, nor can He be known simply by mental speculation and jugglery of words. The Lord is knowable only by one who is a surrendered soul. Herein Brahmājī, the greatest of all material living beings, acknowledges this truth. Therefore, the fruitless spoiling of energy by pursuing the path of experimental knowledge must be given up. One should gain knowledge by surrendering unto the Lord and by acknowledging the authority of the persons mentioned herein. The Lord is unlimited and, by the grace of the yogamāyā, helps the surrendered soul to know Him proportionately with the advance of one's surrender.

TEXT 46

te vai vidanty atitaranti ca deva-māyāṁ

strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ

yady adbhuta-krama-parāyaṇa-śīla-śikṣās

tiryag-janā api kim u śruta-dhāraṇā ye

SYNONYMS

te-such persons; vai-undoubtedly; vidanti-do know; atitaranti-surpass; ca-also; deva-māyām-the covering energy of the Lord; strī-such as women; śūdra-the laborer class of men; hūṇa-the mountaineers; śabarāḥ-the Siberians, or those lower than the śūdras; api-although; pāpa-jīvāḥ-sinful living beings; yadi-provided; adbhuta-krama-one whose acts are so wonderful; parāyaṇa-those who are devotees; śīla-behavior; śikṣāḥ-trained by; tiryak-janāḥ-even those who are not human beings; api-also; kim-what; u-to speak of; śruta-dhāraṇāḥ-those who have taken to the idea of the Lord by hearing about Him; ye-those.

Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service.

Sometimes there are inquiries as to how one can surrender unto the Supreme Lord. In the Bhagavad-gītā (18.66) the Lord asked Arjuna to surrender unto Him, and therefore persons unwilling to do so question where God is and to whom they should surrender. The answer to such questions or inquiries is given herein very properly. The Personality of Godhead may not be present before one's eyes, but if one is sincere in wanting such guidance the Lord will send a bona fide person who can guide one properly back home, back to Godhead. There is no need of material qualifications for making progress on the path of spiritual realization. In the material world, when one accepts some particular type of service, he is required to possess some particular type of qualification also. Without this one is unfit for such service. But in the devotional service of the Lord the only qualification required is surrender. Surrendering oneself is in one's own hand. If one likes, he can surrender immediately, without delay, and that begins his spiritual life. The bona fide representative of God is as good as God Himself. Or, in other words, the loving representative of the Lord is more kind and more easy to approach. A sinful soul cannot approach the Lord directly, but such a sinful man can very easily approach a pure devotee of the Lord. And if one agrees to put himself under the guidance of such a devotee of the Lord, he can also understand the science of God and can also become like the transcendental pure devotee of the Lord and thus get his liberation back to Godhead, back home for eternal happiness.

So realization of the science of Godhead and relief from the unnecessary, useless struggle for existence are not at all difficult for the willing candidate. But they are very difficult for persons who are not surrendered souls but only simple, profitless speculators.

TEXT 47

śaśvat praśāntam abhayaṁ pratibodha-mātraṁ

śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam

śabdo na yatra puru-kārakavān kriyārtho

māyā paraity abhimukhe ca vilajjamānā

tad vai padaṁ bhagavataḥ paramasya puṁso

brahmeti yad vidur ajasra-sukhaṁ viśokam

SYNONYMS

śaśvat-eternal; praśāntam-without disturbance; abhayam-without fear; pratibodha-mātram-a consciousness opposed to the material counterpart; śuddham-uncontaminated; samam-without distinction; sat-asataḥ-of the cause and effect; paramātma-tattvam-the principle of primeval cause; śabdaḥ-speculative sound; na-not; yatra-where there is; puru-kārakavān-resulting in fruitive action; kriyā-arthaḥ-for the matter of sacrifice; māyā-illusion; paraiti-flies away; abhimukhe-in front of; ca-also; vilajjamānā-being ashamed of; tat-that; vai-is certainly; padam-ultimate phase; bhagavataḥ-of the Personality of Godhead; paramasya-of the Supreme; puṁsaḥ-of the person; brahma-the Absolute; iti-thus; yat-which; viduḥ-known as; ajasra-unlimited; sukham-happiness; viśokam-without grief.

What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.

The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes. The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence. In other words, impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness. But the light has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the Supreme Personality of Godhead, the summum bonum or the ultimate source of everything. Therefore, meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material inebriety. The Personality of Godhead is the third step of Brahman realization. As explained in the First Canto, one must understand all three features of the Absolute-Brahman, Paramātmā and Bhagavān.

Pratibodha-mātram is just the opposite conception of material existence. In matter there are material miseries, and thus in the first realization of Brahman there is the negation of such material inebrieties, and there is a feeling of eternal existence distinct from the pangs of birth and death, disease and old age. That is the primary conception of impersonal Brahman.

The Supreme Lord is the Supreme Soul of everything, and therefore in the supreme conception affection is realized. The conception of affection is due to the relationship of soul to soul. A father is affectionate to his son because there is some relationship of nearness between the son and the father. But that sort of affection in the material world is full of inebriety. When the Personality of Godhead is met, the fullness of affection becomes manifested because of the reality of the affectionate relationship. He is not the object of affection by material tinges of body and mind, but He is the full, naked, uncontaminated object of affection for all living entities because He is the Supersoul, or Paramātmā, within everyone's heart. In the liberated state of affairs, the full-fledged affection for the Lord is awakened.

As such, there is an unlimited flow of everlasting happiness, without the fear of its being broken as we have experienced here in the material world. The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices. But we must also know that happiness, unbroken happiness exchanged with the Supreme Person, the Personality of Godhead as described in this verse, transcends the impersonal conception of the Upaniṣads. In the Upaniṣads the description is more or less negation of the material conception of things, but this is not denial of the transcendental senses of the Supreme Lord. Herein also the same is affirmed in the statements about the material elements; they are all transcendental, free from all contamination of material identification. And also the liberated souls are not devoid of senses; otherwise there cannot be any reciprocation of unhampered spiritual happiness exchanged between them in spontaneous unbroken joy. All the senses, both of the Lord and of the devotees, are without material contamination. They are so because they are beyond the material cause and effects, as clearly mentioned herein (sad-asataḥ param). The illusory, material energy cannot work there, being ashamed before the Lord and His transcendental devotees. In the material world the sense activities are not without grief, but here it is clearly said that the senses of the Lord and the devotees are without any grief. There is a distinct difference between the material and spiritual senses. And one should understand it without denying the spiritual senses because of a material conception.

The senses in the material world are surcharged with material ignorance. In every way, the authorities have recommended purification of the senses from the material conception. In the material world the senses are manipulated for individual and personal satisfaction, whereas in the spiritual world the senses are properly used for the purpose for which they were originally meant, namely the satisfaction of the Supreme Lord. Such sensual activities are natural, and therefore sense gratification there is uninterrupted and unbroken by material contamination because the senses are spiritually purified. And such satisfaction of the senses is equally shared by the transcendental reciprocators. Since the activities are unlimited and constantly increasing, there is no scope for material attempts or artificial arrangements. Such happiness of transcendental quality is called brahma-saukhyam, which will he clearly described in the Fifth Canto.

TEXT 48

sadhryaṅ niyamya yatayo yama-karta-hetiṁ

jahyuḥ svarāḍ iva nipāna-khanitram indraḥ

SYNONYMS

sadhryak-artificial mental speculation or meditation; niyamya-controlling; yatayaḥ-the mystics; yama-karta-hetim-the process of spiritual culture; jahyuḥ-are given up; svarāṭ-fully independent; iva-as; nipāna-well; khanitram-trouble for digging; indraḥ-the controlling demigod supplying rains.

In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jñānīs and yogīs. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well.

A poor man in want of water digs a well and undertakes the trouble of digging. Similarly, those who are poor in transcendental realization speculate on the mind or meditate by controlling the senses. But they do not know that such control of the senses and achievement of spiritual perfection are simultaneously made possible as soon as one is factually engaged in the transcendental loving service of the Supreme Person, the Personality of Godhead. It is for this reason that the great liberated souls also desire to be associated in hearing and chanting the activities of the Lord. The example of Indra is very appropriate in this connection. King Indra of heaven is the controlling deity or demigod for arranging clouds and supplying rains in the universe, and as such he does not have to take the trouble to dig a well for his personal water supply. For him, digging a well for a water supply is simply ludicrous. Similarly, those who are factually engaged in the loving service of the Lord have attained the ultimate goal of life, and for them there is no need of mental speculation to find out the true nature of God or His activities. Nor do such devotees have to meditate upon the imaginary or real identity of the Lord. Because they are factually engaged in the transcendental loving service of the Lord, the Lord's pure devotees have already achieved the results of mental speculation and meditation. The real perfection of life is therefore to be engaged in the transcendental loving service of the Lord.

TEXT 49

sa śreyasām api vibhur bhagavān yato 'sya

bhāva-svabhāva-vihitasya sataḥ prasiddhiḥ

dehe sva-dhātu-vigame 'nuviśīryamāṇe

vyomeva tatra puruṣo na viśīryate 'jaḥ

SYNONYMS

saḥ-He; śreyasām-all auspiciousness; api-also; vibhuḥ-the master; bhagavān-the Personality of Godhead; yataḥ-because; asya-of the living entity; bhāva-natural modes; sva-bhāva-own constitution; vihitasya-performances; sataḥ-all good work; prasiddhiḥ-ultimate success; dehe-of the body; sva-dhātu-forming elements; vigame-being vanquished; anu-after; viśīryamāṇe-having given up; vyoma-sky; iva-like; tatra-thereupon; puruṣaḥ-the living entity; na-never; viśīryate-becomes vanquished; ajaḥ-due to being unborn.

The Personality of Godhead is the supreme master of everything auspicious because the results of whatever actions are performed by the living being, in either the material or spiritual existence, are awarded by the Lord. As such, He is the ultimate benefactor. Every individual living entity is unborn, and therefore even after the annihilation of the material elementary body, the living entity exists, exactly like the air within the body.

The living entity is unborn and eternal, and as confirmed in the Bhagavad-gītā (2.30), the living entity is not exhausted even though the material elementary body is vanquished. As long as the living entity is in material existence, actions performed by him are rewarded in the next life, or even in the present life. Similarly, in his spiritual life also actions are rewarded by the Lord by the five kinds of liberation. Even the impersonalist cannot achieve the desired merging into the existence of the Supreme without being favored by the Supreme Personality of Godhead. It is confirmed in the Bhagavad-gītā (4.11) that the Lord awards similar results, as one desires, in one's present life. The living entities are given freedom to make their choice, and the Lord awards them accordingly.

It is the duty of everyone, therefore, to worship devoutly only the Personality of Godhead to achieve his desired goal. The impersonalist, instead of speculating or meditating, can directly execute the routine devotional service of the Lord and thus easily obtain the desired goal.

The devotees, however, are naturally inclined to become associates of the Lord and not merge in the spiritual existence, as conceived by the impersonalist. The devotees, therefore, following their constitutional instincts, achieve the desired goal of becoming servitors, friends, fathers, mothers or conjugal lovers of the Lord. The devotional service of the Lord involves nine transcendental processes, such as hearing and chanting, and by performing such easy and natural devotional services the devotees achieve the highest perfectional results, far, far superior to merging into the existence of Brahman. The devotees are therefore never advised to indulge in speculating upon the nature of the Supreme or artificially meditating on the the void.

One should not, however, mistakenly think that after the annihilation of this present body there is no body by which one can associate with the Lord face to face. The living entity is unborn. It is not that he is manifest with the creation of the material body. On the other hand, it is true that the material body develops only by the desire of the living entity. The evolution of the material body is due to the desires of the living being. According to the desires of the living being, the material body develops. So from the spirit soul the material body comes into existence, generated from the living force. Since the living being is eternal, he exists just like the air within the body. Air is within and without the body. Therefore when the external covering, the material body, is vanquished, the living spark, like the air within the body, continues to exist. And by the direction of the Lord, because He is the ultimate benefactor, the living entity is at once awarded the necessary spiritual body befitting his association with the Lord in the manner of sārūpya (equal bodily feature), sālokya (equal facility to live on the same planet with the Lord), sārṣṭi (equal possession of opulence like the Lord), and sāmīpya (equal association with the Lord).

The Lord is so kind that even if a devotee of the Lord cannot fulfill the complete course of devotional service unalloyed and uncontaminated by material association, he is given another chance in the next life by being awarded a birth in the family of a devotee or rich man so that without being engaged in the struggle for material existence the devotee can finish the remaining purification of his existence and thus immediately, after relinquishing the present body, go back home, back to Godhead. This is confirmed in the Bhagavad-gītā.

In this connection detailed information is available in the Bhagavat-sandarbha of Śrīla Jīva Gosvāmī Prabhupāda. Once achieving the spiritual existence, the devotee is eternally situated there, as already discussed in the previous verse.

TEXT 50

so 'yaṁ te 'bhihitas tāta

bhagavān viśva-bhāvanaḥ

samāsena harer nānyad

anyasmāt sad-asac ca yat

SYNONYMS

saḥ-that; ayam-the same; te-unto you; abhihitaḥ-explained by me; tāta-my dear son; bhagavān-the Personality of Godhead; viśva-bhāvanaḥ-the creator of the manifested worlds; samāsena-in brief; hareḥ-without Hari, the Lord; na-never; anyat-anything else; anyasmāt-being the cause of; sat-manifested or phenomenal; asat-noumenal; ca-and; yat-whatever there may be.

My dear son, I have now explained in brief the Supreme Personality of Godhead, who is creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the phenomenal and noumenal existences.

Since we generally have the experience of the temporary, material world and conditioned souls trying to lord it over the material worlds, Brahmājī explained to Nāradadeva that this temporary world is the work of the external potency of the Lord and that the conditioned souls struggling here for existence are the marginal potency of the Supreme Lord, the Personality of Godhead. There is no cause for all these phenomenal activities but Him, Hari, the Supreme Lord, who is the primeval cause of all causes. This does not mean, however, that the Lord Himself is distributed impersonally. He is aloof from all these interactions of the external and marginal potencies. In the Bhagavad-gītā (9.4) it is confirmed that by His potencies alone He is present everywhere and anywhere. Everything that is manifested rests on His potency only, but He, as the Supreme Personality of Godhead, is always aloof from everything. The potency and the potent are simultaneously one and different from one another.

One should not deprecate the Supreme Lord for the creation of this miserable world, just as one should not blame the king for creating a prisonhouse in the government. The prisonhouse is a necessary institution of the governmental establishment for those who are disobedient to the laws of the government. Similarly, this material world, full of miseries, is a temporary creation of the Lord for those who have forgotten Him and are trying to lord it over the false manifestation. He, however, is always anxious to get the fallen souls back home, back to Godhead, and for this He has given so many chances to the conditioned souls via the authoritative scriptures, His representatives, and personal incarnations also. Since He has no direct attachment to this material world, He is not to be blamed for its creation.

TEXT 51

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho 'yaṁ vibhūtīnāṁ

tvam etad vipulī kuru

SYNONYMS

idam-this; bhāgavatam-the science of Godhead; nāma-of the name; yat-that which; me-unto me; bhagavatā-by the Personality of Godhead; uditam-enlightened; saṅgrahaḥ-is the accumulation of; ayam-His; vibhūtīnām-of the diverse potencies; tvam-your good self; etat-this science of Godhead; vipulī-expand; kuru-do it.

O Nārada, this science of God, Śrīmad-Bhāgavatam, was spoken to me in summary by the Supreme Personality of Godhead, and it was spoken as the accumulation of His diverse potencies. Please expand this science yourself.

The Bhāgavatam in a nutshell, spoken by the Personality of Godhead in about half a dozen verses, which will appear ahead, is the science of God, and it is the potent representation of the Personality of Godhead. He, being absolute, is nondifferent from the science of God, Śrīmad-Bhāgavatam. Brahmājī received this science of Godhead from the Lord directly, and he handed over the same to Nārada, who in his turn ordered Śrīla Vyāsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The Bhāgavata Purāṇa is therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmājī, from Brahmājī to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva Gosvāmī, from Śukadeva Gosvāmī to Sūta Gosvāmī. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job. It should never be heard from the professional Bhāgavatam reciters who earn their livelihood by gratifying the senses of the audience.

TEXT 52

yathā harau bhagavati

nṛṇāṁ bhaktir bhaviṣyati

sarvātmany akhilādhāre

iti saṅkalpya varṇaya

SYNONYMS

yathā-as much as; harau-unto the Personality of Godhead; bhagavati-unto the Lord; nṛṇām-for human beings; bhaktiḥ-devotional service; bhaviṣyati-become enlightened; sarva-ātmani-the Absolute Whole; akhila-ādhāre-unto the summum bonum; iti-thus; saṅkalpya-by determination; varṇaya-describe.

Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies.

Śrīmad-Bhāgavatam is the philosophy of devotional service and the scientific presentation of man's relationship with the Supreme Personality of Godhead. Prior to the age of Kali there was no need for such a book of knowledge to know the Lord and His potential energies, but with the beginning of the age of Kali human society gradually became influenced by four sinful principles, namely illegitimate connection with women, intoxication, gambling and unnecessary killing of animals. Because of these basic sinful acts, man gradually became forgetful of his eternal relation with God. Therefore man became blind, so to speak, to his ultimate goal of life. The ultimate goal of life is not to pass a life of irresponsibility like the animals and indulge in a polished way in the four animal principles, namely eating, sleeping, fearing and mating. For such a blind human society in the darkness of ignorance, Śrīmad-Bhāgavatam is the torchlight to see things in proper perspective. Therefore it was necessary to describe the science of God from the very beginning, or from the very birth of the phenomenal world.

As we have already explained, Śrīmad-Bhāgavatam is so scientifically presented that any sincere student of this great science will be able to understand the science of God simply by reading it with attention or simply by regularly hearing it from the bona fide speaker. Everyone is hankering after happiness in life, but in this age the members of human society, blind as they are, do not have the proper vision that the Personality of Godhead is the reservoir of all happiness because He is the ultimate source of everything (janmādy asya yataḥ [SB 1.1.1]). Happiness in complete perfection without hindrance can be achieved only by our devotional relationship with Him. And it is only by His association that we can get free of distressful material existence. Even those who are after the enjoyment of this material world can also take shelter of the great science of Śrīmad-Bhāgavatam, and they will be successful at the end. Nārada is therefore requested or ordered by his spiritual master to present this science with determination and in good plan. Nārada was never advised to preach the principles of Bhāgavatam to earn a livelihood; he was ordered by his spiritual master to take the matter very seriously in a missionary spirit.

TEXT 53

māyāṁ varṇayato 'muṣya

īśvarasyānumodataḥ

śṛṇvataḥ śraddhayā nityaṁ

māyayātmā na muhyati

SYNONYMS

māyām-affairs of the external energy; varṇayataḥ-while describing; amuṣya-of the Lord; īśvarasya-of the Personality of Godhead; anumodataḥ-thus appreciating; śṛṇvataḥ-thus hearing; śraddhayā-with devotion; nityam-regularly; māyayā-by the illusory energy; ātmā-the living entity; na-never; muhyati-becomes illusioned.

The Lord's activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.

The science of learning a subject matter seriously is different from the sentiments of fanatics. Fanatics or fools may consider the Lord's activities in relation with the external energy to be useless for them, and they may falsely claim to be higher participants in the internal energy of the Lord, but factually the Lord's activities in relation with the external energy and the internal energy are equally good. On the other hand, those who are not completely free from the clutches of the Lord's external energy should devoutly hear regularly about the activities of the Lord in relation with the external energy. They should not foolishly jump up to the activities of the internal energy, falsely attracted by the Lord's internal potential activities like His rāsa-līlā. The cheap reciters of the Bhāgavatam are very much enthusiastic about the Lord's internal potential activities, and the pseudodevotees, absorbed in material sense enjoyment, falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy.

Some of them think that to hear about the pastimes of the Lord means to hear about His activities with the gopīs or about His pastimes like lifting the Govardhana Hill, and they have nothing to do with the Lord's plenary expansions as the puruṣāvatāras and Their pastimes of the creation, maintenance or annihilation of the material worlds. But a pure devotee knows that there is no difference between the pastimes of the Lord, either in rāsa-līlā or in creation, maintenance or destruction of the material world. Rather, the descriptions of such activities of the Lord as the puruṣāvatāras are specifically meant for persons who are in the clutches of the external energy. Topics like the rāsa-līlā are meant for the liberated souls and not for the conditioned souls. The conditioned souls, therefore, must hear with appreciation and devotion the Lord's pastimes in relationship with the external energy, and such acts are as good as the hearing of rāsa-līlā in the liberated stage. A conditioned soul should not imitate the activities of liberated souls. Lord Śrī Caitanya never indulged in hearing the rāsa-līla with ordinary men.

In the Śrīmad-Bhāgavatam, the science of God, the first nine cantos prepare the ground for hearing the Tenth Canto. This will be further explained in the last chapter of this canto. In the Third Canto it will be more explicit. A pure devotee of the Lord, therefore, must begin reading or hearing Śrīmad-Bhāgavatam from the very beginning, and not from the Tenth Canto. We have several times been requested by some so-called devotees to take up the Tenth Canto immediately, but we have refrained from such an action because we wish to present Śrīmad-Bhāgavatam as the science of Godhead and not as a sensuous understanding for the conditioned souls. This is forbidden by such authorities as Śrī Brahmājī. By reading and hearing Śrīmad-Bhāgavatam as a scientific presentation, the conditioned souls will gradually be promoted to the higher status of transcendental knowledge after being freed from the illusory energy based on sense enjoyment.

Thus end the Bhaktivedanta purports of the Second Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Scheduled Incarnations with Specific Functions."

Chapter Eight

Questions by King Parīkṣit

TEXT 1

rājovāca

brahmaṇā codito brahman

guṇākhyāne 'guṇasya ca

yasmai yasmai yathā prāha

nārado deva-darśanaḥ

SYNONYMS

rājā-the King; uvāca-inquired; brahmaṇā-by Lord Brahmā; coditaḥ-being instructed; brahman-O learned brāhmaṇa (Śukadeva Gosvāmī); guṇa-ākhyāne-in narrating the transcendental qualities; aguṇasya-of the Lord, who is without material qualities; ca-and; yasmai yasmai-and whom; yathā-as much as; prāha-explained; nāradaḥ-Nārada Muni; deva-darśanaḥ-one whose audience is as good as that of any demigod.

King Parīkṣit inquired from Śukadeva Gosvāmī: How did Nārada Muni, whose hearers are as fortunate as those instructed by Lord Brahmā, explain the transcendental qualities of the Lord, who is without material qualities, and before whom did he speak?

Devarṣi Nārada was directly instructed by Brahmājī, who was also directly instructed by the Supreme Lord; therefore the instructions imparted by Nārada to his various disciples are as good as those of the Supreme Lord. That is the way of understanding Vedic knowledge. It comes down from the Lord by disciplic succession, and this transcendental knowledge is distributed to the world by this descending process. There is no chance, however, to receive the Vedic knowledge from mental speculators. Therefore, wherever Nārada Muni goes, he represents himself as authorized by the Lord, and his appearance is as good as that of the Supreme Lord. Similarly, the disciplic succession which strictly follows the transcendental instruction is the bona fide chain of disciplic succession, and the test for such bona fide spiritual masters is that there should be no difference between the instruction of the Lord originally imparted to His devotee and that which is imparted by the authority in the line of disciplic succession. How Nārada Muni distributed the transcendental knowledge of the Lord will be explained in later cantos.

It will appear also that the Lord existed prior to the material creation, and therefore His transcendental name, quality, etc., do not represent any material quality. Whenever, therefore, the Lord is described as aguṇa, or without any quality, it does not mean that He has no quality, but that He has no material quality, such as the modes of goodness, passion or ignorance, as the conditioned souls have. He is transcendental to all material conceptions, and thus He is described as aguṇa.

TEXT 2

etad veditum icchāmi

tattvaṁ tattva-vidāṁ vara

harer adbhuta-vīryasya

kathā loka-sumaṅgalāḥ

SYNONYMS

etat-this; veditum-to understand; icchāmi-I wish; tattvam-truth; tattva-vidām-of those who are well versed in the Absolute Truth; vara-O best; hareḥ-of the Lord; adbhuta-vīryasya-of the one who possesses wonderful potencies; kathāḥ-narrations; loka-for all planets; su-maṅgalāḥ-auspicious.

The King said: I wish to know. Narrations concerning the Lord, who possesses wonderful potencies, are certainly auspicious for living beings in all planets.

Śrīmad-Bhāgavatam, which is full of narrations of the activities of the Supreme Lord, is auspicious for all living beings residing in every planet. One who takes it as belonging to a particular sect is certainly mistaken. Śrīmad-Bhāgavatam is certainly a very dear scripture for all the devotees of the Lord, but it is auspicious even for the nondevotees also because it explains that even the nondevotees hovering under the spell of material energy can be delivered from such clutches if they hear the narration of the Śrīmad-Bhāgavatam with devotion and attention from the right source representing the Lord by disciplic succession.

TEXT 3

kathayasva mahābhāga

yathāham akhilātmani

kṛṣṇe niveśya niḥsaṅgaṁ

manas tyakṣye kalevaram

SYNONYMS

kathayasva-please continue speaking; mahābhāga-O greatly fortunate one; yathā-as much as; aham-I; akhila-ātmani-unto the Supreme Soul; kṛṣṇe-unto Lord Śrī Kṛṣṇa; niveśya-having placed; niḥsaṅgam-being freed from material qualities; manaḥ-mind; tyakṣye-may relinquish; kalevaram-body.

O greatly fortunate Śukadeva Gosvāmī, please continue narrating Śrīmad-Bhāgavatam so that I can place my mind upon the Supreme Soul, Lord Kṛṣṇa, and, being completely freed from material qualities, thus relinquish this body.

To be fully engaged in hearing the transcendental narration described in the text of Śrīmad-Bhāgavatam means to constantly associate with the Supreme Soul, Śrī Kṛṣṇa. And to constantly associate with the Supreme Lord Kṛṣṇa means to be liberated from the qualities of matter. Lord Kṛṣṇa is like the sun, and material contamination is like darkness. As the presence of the sun dissipates darkness, constant engagement in the association of the Lord Śrī Kṛṣṇa frees one from the contamination of the material qualities. Contamination by the material qualities is the cause of repeated birth and death, and liberation from material qualities is transcendence. Mahārāja Parīkṣit was now a realized soul by this secret of liberation, through the grace of Śukadeva Gosvāmī, for the latter had informed the King that the highest perfection of life is to be in remembrance of Nārāyaṇa at the end of life. Mahārāja Parīkṣit was destined to give up his body at the end of seven days, and thus he decided to continue remembering the Lord by His association with the topics of Śrīmad-Bhāgavatam, and thus to quit his body in full consciousness of the presence of the Lord Śrī Kṛṣṇa, the Supreme Soul.

The hearing of Śrīmad-Bhāgavatam performed by professional men is different from the transcendental hearing of Mahārāja Parīkṣit. Mahārāja Parīkṣit was a soul realized in the Absolute Truth, Śrī Kṛṣṇa, the Personality of Godhead. The fruitive materialist is not a realized soul; he wants to derive some material benefit from his so-called hearing of Śrīmad-Bhāgavatam. Undoubtedly such an audience, hearing Śrīmad-Bhāgavatam from the professional men, can derive some material benefit as they desire, but that does not mean that such a pretense of hearing Śrīmad-Bhāgavatam for a week is as good as the hearing of Mahārāja Parīkṣit.

It is the duty of the sane to hear Śrīmad-Bhāgavatam from a self-realized soul and not be duped by professional men. One should continue such hearing till the end of one's life so that one can actually have the transcendental association of the Lord and thus be liberated simply by hearing Śrīmad-Bhāgavatam.

Mahārāja Parīkṣit had already given up all his connections with his kingdom and family, the most attractive features of materialism, but still he was conscious of his material body. He wanted to be free of such bondage also by the constant association of the Lord.

TEXT 4

śṛṇvataḥ śraddhayā nityaṁ

gṛṇataś ca sva-ceṣṭitam

kālena nātidīrgheṇa

bhagavān viśate hṛdi

SYNONYMS

śṛṇvataḥ-of those who hear; śraddhayā-in earnestness; nityam-regularly, always; gṛṇataḥ-taking the matter; ca-also; sva-ceṣṭitam-seriously by one's own endeavor; kālena-duration; na-not; ati-dīrgheṇa-very prolonged time; bhagavān-the Personality of Godhead Śrī Kṛṣṇa; viśate-becomes manifest; hṛdi-within one's heart.

Persons who hear Śrīmad-Bhāgavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Śrī Kṛṣṇa manifested in their hearts within a short time.

Cheap devotees or materialistic devotees of the Lord are very much desirous to see the Lord personally without meeting the requisite qualifications. Such third-grade devotees should know well that material attachment and seeing the Lord face to face cannot go together. It is not such a mechanical process that the professional Bhāgavatam reciters can do the job on behalf of the third-grade materialistic pseudo-devotee. The professional men are useless in this connection because they are neither self-realized nor interested in the liberation of the audience. They are simply interested in maintaining the material establishment of family attachment and earning some material benefits out of the profession. Mahārāja Parīkṣit had no more than seven days to live, but for others Mahārāja Parīkṣit personally recommends that one hear Śrīmad-Bhāgavatam regularly, nityam, always by one's own effort and with serious devotion also. That will help one to see the Lord Śrī Kṛṣṇa manifested in one's heart within no time.

The pseudo-devotee, however, is very anxious to see the Lord according to his whims, not making any serious effort to hear Śrīmad-Bhāgavatam regularly and without detachment from material benefit. That is not the way recommended by an authority like Mahārāja Parīkṣit, who heard and benefited by hearing Śrīmad-Bhāgavatam.

TEXT 5

praviṣṭaḥ karṇa-randhreṇa

svānāṁ bhāva-saroruham

dhunoti śamalaṁ kṛṣṇaḥ

salilasya yathā śarat

SYNONYMS

praviṣṭaḥ-thus being entered; karṇa-randhreṇa-through the holes of the ears; svānām-according to one's liberated position; bhāva-constitutional relationship; saraḥ-ruham-the lotus flower; dhunoti-cleanses; śamalam-material qualities like lust, anger, avarice and hankering; kṛṣṇaḥ-Lord Kṛṣṇa, the Supreme Personality of Godhead; salilasya-of the reservoir of waters; yathā-as it were; śarat-the autumn season.

The sound incarnation of Lord Kṛṣṇa, the Supreme Soul [i.e. Śrīmad-Bhāgavatam], enters into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship, and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it acts like autumnal rains upon pools of muddy water.

It is said that a single pure devotee of the Lord can deliver all the fallen souls of the world. Thus one who is actually in the confidence of a pure devotee like Nārada or Śukadeva Gosvāmī and thus is empowered by one's spiritual master, as Nārada was by Brahmājī, can not only deliver himself from the clutches of māyā, or illusion, but can deliver the whole world by his pure and empowered devotional strength. The comparison to the autumnal rain that falls on muddy reservoirs of water is very appropriate. During the rainy season, all the waters of the rivers become muddy, but in the month of July-August, the autumn season, when there is a slight rainfall, the muddy waters of the rivers all over the world become at once clear. By addition of some chemical, a small reservoir of water like that of a metropolitan waterworks tank can be cleared, but by such a tiny effort it is not possible to clear up all the reservoirs of water like the rivers. A powerful pure devotee of the Lord, however, can deliver not only his personal self but also many others in his association.

In other words, the cleansing of the polluted heart by other methods (like the culture of empiric knowledge or mystic gymnastics) can simply cleanse one's own heart, but devotional service to the Lord is so powerful that it can cleanse the hearts of the people in general, by the devotional service of the pure, empowered devotee. A true representative of the Lord like Nārada, Śukadeva Gosvāmī, Lord Caitanya, the six Gosvāmīs and later Śrīla Bhaktivinoda Ṭhākura and Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, etc., can deliver all people by their empowered devotional service.

By sincere efforts to hear Śrīmad-Bhāgavatam one realizes his constitutional relationship with the Lord in the transcendental humor of servitude, friendship, paternal affection or conjugal love, and by such self-realization one becomes situated at once in the transcendental loving service of the Lord. Not only were all the pure devotees like Nārada self-realized souls, but they were engaged in preaching work automatically by spiritual impetus, and thus they delivered many poor souls entangled in the material modes. They became so powerful because they sincerely followed the Bhāgavatam principles by regular hearing and worshiping. By such actions the accumulated material lusts, etc., become cleansed by the personal endeavor of the Lord within the heart. The Lord is always within the heart of the living being, but He becomes manifested by one's devotional service.

Purification of the heart by culture of knowledge or mystic yoga may be all right for the time being for an individual person, but it is like the cleansing of a small quantity of stagnant water by chemical processes. Such clarification of water may stand for the time being and the sediments settle down, but by a slight agitation everything becomes muddy. The idea is that devotional service to the Lord is the only method of cleansing the heart for good. Whereas other methods may be superficially good for the time being, there is a risk of becoming muddy again due to agitation of the mind. Devotional service to the Lord, with specific attention for hearing Śrīmad-Bhāgavatam regularly and always, is the best recommended method for liberation from the clutches of illusion.

TEXT 6

dhautātmā puruṣaḥ kṛṣṇa-

pāda-mūlaṁ na muñcati

mukta-sarva-parikleśaḥ

pānthaḥ sva-śaraṇaṁ yathā

SYNONYMS

dhauta-ātmā-whose heart has been cleansed; puruṣaḥ-the living being; kṛṣṇa-the Supreme Personality of Godhead; pāda-mūlam-the shelter of the lotus feet; na-never; muñcati-gives up; mukta-liberated; sarva-all; parikleśaḥ-of all miseries of life; pānthaḥ-the traveler; sva-śaraṇam-in his own abode; yathā-as it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey.

One who is not a pure devotee of the Supreme Lord Kṛṣṇa is not completely cleansed in the heart. But a perfectly cleansed person never quits the devotional service of the Lord. In discharging such devotional service, as ordered by Brahmājī to Nārada in the preaching of Śrīmad-Bhāgavatam, sometimes a representative of the Lord engaged in preaching work meets various so-called difficulties. This was exhibited by Lord Nityānanda when He delivered the two fallen souls Jagāi and Mādhāi, and similarly Lord Jesus Christ was crucified by the nonbelievers. But such difficulties are very gladly suffered by the devotees in preaching because in such activities, although apparently very severe, the devotees of the Lord feel transcendental pleasure because the Lord is satisfied. Prahlāda Mahārāja suffered greatly, but still he never forgot the lotus feet of the Lord. This is because a pure devotee of the Lord is so purified in his heart that he cannot leave the shelter of Lord Kṛṣṇa in any circumstances. There is no self-interest in such service. The progress of culturing knowledge by the jñānīs or the bodily gymnastics by the yogīs are ultimately given up by the respective performers, but a devotee of the Lord cannot give up the service of the Lord, for he is ordered by his spiritual master. Pure devotees like Nārada and Nityānanda Prabhu take up the order of the spiritual master as the sustenance of life. They do not mind what becomes of the future of their lives. They take the matter very seriously as the order comes from the higher authority, from the representative of the Lord, or from the Lord Himself.

The example set herein is very appropriate. A traveler leaves home to search for wealth in far distant places, sometimes in the forest and sometimes on the ocean and sometimes on hilltops. Certainly there are many troubles for the traveler when he is in such unknown places. But all such troubles are at once mitigated as soon as the sense of his family affection is remembered, and as soon as he returns home he forgets all such troubles on the way.

A pure devotee of the Lord is exactly in a family tie with the Lord, and therefore he is undeterred in discharging his duty in a full affectionate tie with the Lord.

TEXT 7

yad adhātu-mato brahman

dehārambho 'sya dhātubhiḥ

yadṛcchayā hetunā vā

bhavanto jānate yathā

SYNONYMS

yat-as it is; adhātu-mataḥ-without being materially constituted; brahman-O learned brāhmaṇa; deha-the material body; ārambhaḥ-the beginning of; asya-of the living being; dhātubhiḥ-by matter; yadṛcchayā-without cause, accidental; hetunā-due to some cause; vā-either; bhavantaḥ-your good self; jānate-as you may know it; yathā-so you inform me.

O learned brāhmaṇa, the transcendental spirit soul is different from the material body. Does he acquire the body accidentally or by some cause? Will you kindly explain this, for it is known to you.

Mahārāja Parīkṣit, being a typical devotee, is not only satisfied by confirming the importance of hearing the Śrīmad-Bhāgavatam from the representative of Brahmājī by disciplic succession, but he is still more anxious to establish the philosophical basis of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the science of the Supreme Personality of Godhead, and as such all questions that may arise in the mind of a serious student must be cleared by the statements of the authority. A person on the path of devotional service may inquire from his spiritual master all about the spiritual position of God and the living beings. From the Bhagavad-gītā, as well as from the Śrīmad-Bhāgavatam, it is known that qualitatively the Lord and the living beings are one. The living being in the conditioned state of material existence is subjected to many transmigrations by continuous changing of the material body. But what are the causes of the material embodiment of the part and parcel of the Lord? Mahārāja Parīkṣit inquires about this very important matter for the benefit of all classes of candidates on the path of self-realization and devotional service to the Lord.

Indirectly it is confirmed that the Supreme Being, the Lord, makes no such material changes of body. He is spiritually whole, with no difference between His body and His soul, unlike the conditioned soul. The liberated living beings, who associate with the Lord in person, are also exactly like the Lord. Only the conditioned souls awaiting liberation are subjected to change of bodies. How was the process first begun?

In the process of devotional service, the first step is to take shelter of the spiritual master and then inquire from the spiritual master all about the process. This inquiry is essential for immunity to all kinds of offenses on the path of devotional service. Even if one is fixed in devotional service like Mahārāja Parīkṣit, he must still inquire from the realized spiritual master all about this. In other words, the spiritual master must also be well versed and learned so that he may be able to answer all these inquiries from the devotees. Thus one who is not well versed in the authorized scriptures and not able to answer all such relevant inquiries should not pose as a spiritual master for the matter of material gain. It is illegal to become a spiritual master if one is unable to deliver the disciple.

TEXT 8

āsīd yad-udarāt padmaṁ

loka-saṁsthāna-lakṣaṇam

yāvān ayaṁ vai puruṣa

iyattāvayavaiḥ pṛthak

tāvān asāv iti proktaḥ

saṁsthāvayavavān iva

SYNONYMS

āsīt-as it grew; yat-udarāt-from whose abdomen; padmam-lotus flower; loka-world; saṁsthāna-situation; lakṣaṇam-possessed of; yāvān-as it were; ayam-this; vai-certainly; puruṣaḥ-the Supreme Personality of Godhead; iyattā-measurement; avayavaiḥ-by embodiments; pṛthak-different; tāvān-so; asau-that; iti proktaḥ-it is so said; saṁsthā-situation; avayavavān-embodiment; iva-like.

If the Supreme Personality of Godhead, from whose abdomen the lotus stem sprouted, is possessed of a gigantic body according to His own caliber and measurement, then what is the specific difference between the body of the Lord and those of common living entities?

One should note how Mahārāja Parīkṣit intelligently put questions before his spiritual master for scientific understanding of the transcendental body of the Lord. It has been described in many places before this that the Lord assumed a gigantic body, like that of Kāraṇodakaśāyī Viṣṇu, from whose hair pores innumerable universes have generated. The body of Garbhodakaśāyī Viṣṇu is described as sprouting the lotus stem within which all the planets of the universe remain, and at the top of the stem is the lotus flower on which Lord Brahmā is born. In the creation of the material world the Supreme Lord undoubtedly assumes a gigantic body, and living entities also get bodies, big or small, according to necessity. For example, an elephant gets a gigantic body according to its needs, and so also an ant gets its body according to its needs. Similarly, if the Personality of Godhead assumes a gigantic body to accommodate the universes or the planets of a particular universe, there is no difference in the principle of assuming or accepting a particular type of body in terms of necessity. A living being and the Lord cannot be distinguished simply by the difference in the magnitude of the body. So the answer depends on the specific significance of the body of the Lord, as distinguished from the body of the common living being.

TEXT 9

ajaḥ sṛjati bhūtāni

bhūtātmā yad-anugrahāt

dadṛśe yena tad-rūpaṁ

nābhi-padma-samudbhavaḥ

SYNONYMS

ajaḥ-one who is born without a material source; sṛjati-creates; bhūtāni-all those materially born; bhūta-ātmā-having a body of matter; yat-whose; anugrahāt-by the mercy of; dadṛśe-could see; yena-by whom; tat-rūpam-His form of body; nābhi-navel; padma-lotus flower; samudbhavaḥ-being born of.

Brahmā, who was not born of a material source but of the lotus flower coming out of the navel abdomen of the Lord, is the creator of all those who are materially born. Of course, by the grace of the Lord, Brahmā was able to see the form of the Lord.

The first living creature, Brahmā, is called ajaḥ because he did not take his birth from the womb of a mother materially born. He was directly born from the bodily expansion of the lotus flower of the Lord. Thus it is not readily understandable whether the body of the Lord and that of Brahmā are of the same quality or different. This must also be clearly understood. One thing is, however, certain: Brahmā was completely dependent on the mercy of the Lord because after his birth he could create living beings by the Lord's grace only, and he could see the form of the Lord. Whether the form seen by Brahmā is of the same quality as that of Brahmā is a bewildering question, and Mahārāja Parīkṣit wanted to get clear answers from Śrīla Śukadeva Gosvāmī.

TEXT 10

sa cāpi yatra puruṣo

viśva-sthity-udbhavāpyayaḥ

muktvātma-māyāṁ māyeśaḥ

śete sarva-guhāśayaḥ

SYNONYMS

saḥ-He; ca-also; api-as He is; yatra-where; puruṣaḥ-the Personality of Godhead; viśva-the material worlds; sthiti-maintenance; udbhava-creation; apyayaḥ-annihilation; muktvā-without being touched; ātma-māyām-own energy; māyā-īśaḥ-the Lord of all energies; śete-does lie on; sarva-guhā-śayaḥ-one who lies in everyone s heart.

Please also explain the Personality of Godhead, who lies in every heart as the Supersoul, and as the Lord of all energies, but is untouched by His external energy.

Undoubtedly the form of the Lord who was seen by Brahmā must be transcendental, otherwise how could He simply look upon the creative energy without being touched? It is understood also that the same puruṣa lies in the heart of every living entity. This also requires proper explanation.

TEXT 11

puruṣāvayavair lokāḥ

sapālāḥ pūrva-kalpitāḥ

lokair amuṣyāvayavāḥ

sa-pālair iti śuśruma

SYNONYMS

puruṣa-the universal form of the Lord (virāṭ-puruṣaḥ); avayavaiḥ-by different parts of the body; lokāḥ-the planetary system; sa-pālāḥ-with respective governors; pūrva-formerly; kalpitāḥ-discussed; lokaiḥ-by the different planetary systems; amuṣya-His; avayavāḥ-different parts of the body; sa-pālaiḥ-with the governors; iti-thus; śuśruma-I heard.

O learned brāhmaṇa, it was formerly explained that all the planets of the universe with their respective governors are situated in the different parts of the gigantic body of the virāṭ-puruṣa. I have also heard that the different planetary systems are supposed to be in the gigantic body of the virāṭ-puruṣa. But what is their actual position ? Will you please explain that?

TEXT 12

yāvān kalpo vikalpo vā

yathā kālo 'numīyate

bhūta-bhavya-bhavac-chabda

āyur-mānaṁ ca yat sataḥ

SYNONYMS

yāvān-as it is; kalpaḥ-the duration of time between creation and annihilation; vikalpaḥ-subsidiary creation and annihilation; vā-either; yathā-as also; kālaḥ-the time; anumīyate-is measured; bhūta-past; bhavya-future; bhavat-present; śabdaḥ-sound; āyuḥ-duration of life; mānam-measurement; ca-also; yat-which; sataḥ-of all living beings in all planets.

Also please explain the duration of time between creation and annihilation, and that of other subsidiary creations, as well as the nature of time, indicated by the sound of past, present and future. Also, please explain the duration and measurement of life of the different living beings known as the demigods, the human beings, etc., in different planets of the universe.

Past, present and future are different features of time to indicate the duration of life for the universe and all its paraphernalia, including the different living beings in different planets.

TEXT 13

kālasyānugatir yā tu

lakṣyate 'ṇvī bṛhaty api

yāvatyaḥ karma-gatayo

yādṛśīr dvija-sattama

SYNONYMS

kālasya-of eternal time; anugatiḥ-beginning; yā tu-as they are; lakṣyate-experienced; aṇvī-small; bṛhatī-great; api-even; yāvatyaḥ-as long as; karma-gatayaḥ-in terms of the work performed; yādṛśīḥ-as it may; dvija-sattama-O purest of all brāhmaṇas.

O purest of the brāhmaṇas, please also explain the cause of the different durations of time, both short and long, as well as the beginning of time, following the course of action.

TEXT 14

yasmin karma-samāvāyo

yathā yenopagṛhyate

guṇānāṁ guṇināṁ caiva

pariṇāmam abhīpsatām

SYNONYMS

yasmin-in which; karma-actions; samāvāyaḥ-accumulation; yathā-as far as; yena-by which; upagṛhyate-takes over; guṇānām-of the different modes of material nature; guṇinām-of the living beings; ca-also; eva-certainly; pariṇāmam-resultant; abhīpsatām-of the desires.

Then again, kindly describe how the proportionate accumulation of the reactions resulting from the different modes of material nature act upon the desiring living being, promoting or degrading him among the different species of life, beginning from the demigods down to the most insignificant creatures.

The actions and reactions of all works in the material modes of nature, either in the minute form or in the gigantic form, are accumulated, and thus the result of such accumulated actions and reactions of karma, or work, become manifested in the same proportion. How such actions and reactions take place, what the different procedures are, and in what proportion they act are all subject matters of Mahārāja Parīkṣit's inquiries from the great brāhmaṇa Śukadeva Gosvāmī.

Life in the higher planets, known as the abodes of the denizens of heaven, is obtained not by the strength of spacecraft (as is now being contemplated by the inexperienced scientists), but by works done in the mode of goodness.

Even on the very planet where we are now living, there are restrictions upon the entrance of foreigners into a country where the citizens are more prosperous. For example, the American government has many restrictions for the entrance of foreigners from less prosperous countries. The reason is that the Americans do not wish to share their prosperity with any foreigner who has not qualified himself as a citizen of America. Similarly, the same mentality is prevailing in every other planet where there are more intelligent living beings residing. The higher planetary living conditions are all in the mode of goodness, and anyone desiring to enter the higher planets like the moon, sun and Venus must qualify thoroughly by activity in complete goodness.

Mahārāja Parīkṣit's inquiries are on the basis of proportionate actions of goodness which qualify one in this planet to be promoted to the highest regions of the universe.

Even on this planet of our present residence, one cannot achieve a good position within the social order without being qualified with proportionate good work. One cannot forcibly sit on the chair of a high-court judge without being qualified for the post. Similarly, one cannot enter into the higher planetary systems without being qualified by good works in this life. Persons addicted to the habits of passion and ignorance have no chance of entering the higher planetary systems simply by an electronic mechanism.

According to the statement of the Bhagavad-gītā (9.25), persons trying to qualify themselves for promotion to the higher, heavenly planets can go there; similarly, persons trying for the Pitṛlokas can go there; similarly, persons trying to improve the conditions on this earth can also do that, and persons who are engaged in going back home, back to Godhead, can achieve that result. The various actions and reactions of work in the mode of goodness are generally known as pious work with devotional service, culture of knowledge with devotional service, mystic powers with devotional service and (at last) devotional service unmixed with any other varieties of goodness. This unmixed devotional service is transcendental and is called parā bhakti. It alone can promote a person to the transcendental kingdom of God. Such a transcendental kingdom is not a myth, but is as factual as the moon. One must have transcendental qualities to understand the kingdom of God and God Himself.

TEXT 15

bhū-pātāla-kakub-vyoma-

graha-nakṣatra-bhūbhṛtām

sarit-samudra-dvīpānāṁ

sambhavaś caitad-okasām

SYNONYMS

bhū-pātāla-underneath the land; kakup-the four sides of the heavens; vyoma-the sky; graha-the planets; nakṣatra-the stars; bhūbhṛtām-of the hills; sarit-the river; samudra-the sea; dvīpānām-of the islands; sambhavaḥ-appearance; ca-also; etat-their; okasām-of the inhabitants.

O best of the brāhmaṇas, please also describe how the creation of the globes throughout the universe, the four directions of the heavens, the sky, the planets, the stars, the mountains, the rivers, the seas and the islands, as well as their different kinds of inhabitants, takes place.

The inhabitants of different varieties of land, etc., are differently situated, and not all of them are equal in all respects. The inhabitants of the land are different from the inhabitants of the water or the sky, and similarly the inhabitants of the different planets and stars in the sky are also different from one another. By the laws of the Lord, no place is vacant, but the creatures of one particular place are different from those of other places. Even in human society the inhabitants of the jungles or the deserts are different from those of the cities and villages. They are so made according to different qualities of the modes of nature. Such adjustment by the laws of nature is not blind. There is a great plan behind the arrangement. Mahārāja Parīkṣit requests the great sage Śukadeva Gosvāmī to explain all these authoritatively, in accordance with proper understanding.

TEXT 16

pramāṇam aṇḍa-kośasya

bāhyābhyantara-bhedataḥ

mahatāṁ cānucaritaṁ

varṇāśrama-viniścayaḥ

SYNONYMS

pramāṇam-extent and measurement; aṇḍa-kośasya-of the universe; bāhya-outer space; abhyantara-inner space; bhedataḥ-by division of; mahatām-of the great souls; ca-also; anucaritam-character and activities; varṇa-castes; āśrama-orders of life; viniścayaḥ-specifically describe.

Also, please describe the inner and outer space of the universe by specific divisions, as well as the character and activities of the great souls, and also the characteristics of the different classifications of the castes and orders of social life.

Mahārāja Parīkṣit is a typical devotee of Lord Kṛṣṇa, and as such he is anxious to know the complete significance of the creation of the Lord. He wants to know the inner and outer space of the universal form. It is quite fitting for the real searcher of knowledge to know all about this. Those who are of the opinion that the devotees of the Lord are satisfied with mere sentiments can find in the inquiries of Mahārāja Parīkṣit good lessons as to how inquisitive a pure devotee is to know things in their true perfection. The modern scientist is unable to know about the inner space of the universal horizon, and what to speak of the space which covers the universe.

Mahārāja Parīkṣit is not satisfied with only material knowledge. He is inquisitive about the character and activities of the great souls, the devotees of the Lord. The glories of the Lord and the glories of His devotees, combined together, comprise the complete knowledge of Śrīmad-Bhāgavatam. Lord Kṛṣṇa showed His mother the complete universal creation within His mouth, while she, completely charmed by her son, wanted to look inside the mouth of the Lord just to see how much earth the child had eaten. By the grace of the Lord the devotees are able to see everything in the universe within the mouth of the Lord.

The very idea of the scientific divisions of four classes of human society and four orders of life is also inquired about herewith on the basis of individual personal quality. The four divisions are exactly like the four divisions of one's personal body. The parts and parcels of the body are nondifferent from the body, but by themselves they are only parts. That is the significance of the whole scientific system of four castes and four social orders. The value of such scientific divisions of human society can be ascertained only in terms of the proportionate development of devotional service to the Lord. Any person employed in government service, including the president, is a part and parcel of the entire government. Everyone is a government servant, but no one is the government himself. That is the position of all living entities in the government of the Supreme Lord. No one can artificially claim the supreme position of the Lord, but everyone is meant to serve the purpose of the supreme whole.

TEXT 17

yugāni yuga-mānaṁ ca

dharmo yaś ca yuge yuge

avatārānucaritaṁ

yad āścaryatamaṁ hareḥ

SYNONYMS

yugāni-the different ages; yuga-mānam-the duration of each age; ca-as well as; dharmaḥ-the particular occupational duty; yaḥ ca-and which; yuge yuge-in each and every yuga, or particular age; avatāra-the incarnation; anucaritam-and the activities of the incarnation; yat-which; āścaryatamam-the most wonderful activities; hareḥ-of the Supreme Lord.

Please explain all the different ages in the duration of the creation, and also the duration of such ages. Also tell me about the different activities of the different incarnations of the Lord in different ages.

Lord Kṛṣṇa is the original Personality of Godhead, and all the incarnations of the Supreme Lord, although nondifferent from Him, are emanations from the Supreme. Mahārāja Parīkṣit inquired from the great and learned sage Śukadeva Gosvāmī about the different activities of such incarnations so that the incarnation of the Lord might be confirmed by His activities in the authoritative scriptures. Mahārāja Parīkṣit was not to be carried away by the sentiments of the common man to accept an incarnation of the Lord very cheaply. Instead he wished to accept the incarnation of the Lord by symptoms mentioned in the Vedic literatures and confirmed by an ācārya like Śukadeva Gosvāmī. The Lord descends by His internal energy without any obligation to the laws of material nature, and thus His activities are also uncommon. The specific activities of the Lord are mentioned, and one should know that the activities of the Lord and the Lord Himself are identical due to being on the absolute plane. Thus to hear the activities of the Lord means to associate with the Lord directly, and association with the Lord directly means purification from material contamination. We have already discussed this point in the previous volume.

TEXT 18

nṛṇāṁ sādhāraṇo dharmaḥ

saviśeṣaś ca yādṛśaḥ

śreṇīnāṁ rājarṣīṇāṁ ca

dharmaḥ kṛcchreṣu jīvatām

SYNONYMS

nṛṇām-of human society; sādhāraṇaḥ-general; dharmaḥ-religious affiliation; sa-viśeṣaḥ-specific; ca-also; yādṛśaḥ-as they are; śreṇīnām-of the particular three classes; rājarṣīṇām-of the saintly royal order; ca-also; dharmaḥ-occupational duty; kṛcchreṣu-in the matter of distressed conditions; jīvatām-of the living beings.

Please also explain what may generally be the common religious affiliations of human society, as well as their specific occupational duties in religion, the classification of the social orders as well as the administrative royal orders, and the religious principles for one who may be in distress.

The common religion of all classes of human beings, regardless of whosoever and whatsoever one may be, is devotional service. Even the animals may be included in devotional service to the Lord, and the best example is set by Śrī Vajrāṅgajī, or Hanumān, the great devotee of Lord Śrī Rāma. As we have already discussed, even the aborigines and cannibals can also be engaged in the devotional service of the Lord if they happen to be under the guidance of a genuine devotee of the Lord. In the Skanda Purāṇa there is a narration that a hunter in the jungle became the most enlightened devotee of the Lord by the guidance of Śrī Nārada Muni. Therefore devotional service to the Lord can be equally shared by every living being.

Religious affiliation in terms of different countries and cultural circumstances is obviously not the common religion of the human being; rather, the basic principle is devotional service. Even if a particular type of religious principle does not recognize the supremacy of the Supreme Personality of Godhead, the followers still have to obey the disciplinary principles laid down by a particular leader. Such a leader of a religious sect is never the supreme leader because such a circumstantial leader comes to the position of leadership after undergoing some penance. The Supreme Personality of Godhead does not, however, require to be under disciplinary action to become leader, as we see in the activities of Lord Kṛṣṇa.

The occupational duties of the castes and the orders of society, following the principles of livelihood, also depend on the principle of devotional service. In the Bhagavad-gītā it is stated that a person can achieve the highest perfection of life simply by awarding the results of his occupational duty unto the devotional service of the Lord. People following the principles of devotional service to the Lord can never be put into difficulty, and thus there cannot be any question of āpad-dharma, or religion in distress. As will be explained in this book by the greatest authority, Śrīla Śukadeva Gosvāmī, there is no religion save and except the devotional service of the Lord, though this may be presented in different forms.

TEXT 19

tattvānāṁ parisaṅkhyānaṁ

lakṣaṇaṁ hetu-lakṣaṇam

puruṣārādhana-vidhir

yogasyādhyātmikasya ca

SYNONYMS

tattvānām-of the elements that constitute the creation; parisaṅkhyānam-of the number of such elements; lakṣaṇam-symptoms; hetu-lakṣaṇam-the symptoms of the causes; puruṣa-of the Lord; ārādhana-of devotional service; vidhiḥ-rules and regulations; yogasya-of cultivation of the yoga system; adhyātmikasya-spiritual methods leading to devotional service; ca-also.

Kindly explain all about the elementary principles of creation, the number of such elementary principles, their causes, and their development, and also the process of devotional service and the method of mystic powers.

TEXT 20

yogeśvaraiśvarya-gatir

liṅga-bhaṅgas tu yoginām

vedopaveda-dharmāṇām

itihāsa-purāṇayoḥ

SYNONYMS

yoga-īśvara-of the master of the mystic powers; aiśvarya-opulence; gatiḥ-advancement; liṅga-astral body; bhaṅgaḥ-detachment; tu-but; yoginām-of the mystics; veda-transcendental knowledge; upaveda-knowledge in pursuance of the Veda indirectly; dharmāṇām-of the religiosities; itihāsa-history; purāṇayoḥ-of the Purāṇas.

What are the opulences of the great mystics, and what is their ultimate realization? How does the perfect mystic become detached from the subtle astral body? What is the basic knowledge of the Vedic literatures, including the branches of history and the supplementary Purāṇas?

The yogeśvara, or the master of mystic powers, can exhibit eight kinds of wonders of perfection by becoming smaller than the atom or lighter than a feather, getting anything and everything he desires, going anywhere and everywhere he likes, creating even a planet in the sky, etc. There are many yogeśvaras having different proficiencies in these wonderful powers, and the topmost of all of them is Lord Śiva. Lord Śiva is the greatest yogī, and he can perform such wonderful things, far beyond the ordinary living beings. The devotees of the Lord, the Supreme Personality of Godhead, do not directly practice the process of mystic powers, but, by the grace of the Lord, His devotee can defeat even a great yogeśvara like Durvāsā Muni, who picked a quarrel with Mahārāja Ambarīṣa and wanted to show the wonderful achievements of his mystic powers. Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King. Similarly, at the time of Draupadī's precarious position, when she was attacked by the Kurus who wanted to see her naked in the open assembly of the royal order, the Lord saved her from being stripped by supplying an unlimited length of sari to cover her. And Draupadī knew nothing of mystic powers. Therefore the devotees are also yogeśvaras by the unlimited power of the Lord, just as a child is powerful by the strength of the parents. They do not try to protect themselves by any artificial means, but are saved by the mercy of the parents.

Mahārāja Parīkṣit inquired from the learned brāhmaṇa Śukadeva Gosvāmī about the ultimate destination of such great mystics or how they attain such extraordinary powers by their own efforts or by the grace of the Lord. He inquired also about their detachment from the subtle and gross material bodies. He inquired also about the purports of the Vedic knowledge. As stated in the Bhagavad-gītā (15.15), the whole purport of all the Vedas is to know the Supreme Personality of Godhead and thus become a transcendental loving servant of the Lord.

TEXT 21

samplavaḥ sarva-bhūtānāṁ

vikramaḥ pratisaṅkramaḥ

iṣṭā-pūrtasya kāmyānāṁ

tri-vargasya ca yo vidhiḥ

SYNONYMS

samplavaḥ-the perfect means or complete devastation; sarva-bhūtānām-of all living beings; vikramaḥ-specific power or situation; pratisaṅkramaḥ-ultimate destruction; iṣṭā-performance of Vedic rituals; pūrtasya-pious acts in terms of religion; kāmyānām-rituals for economic development; tri-vargasya-the three means of religion, economic development and sense satisfaction; ca-also; yaḥ-whatsoever; vidhiḥ-procedures.

Please explain unto me how the living beings are generated, how they are maintained, and how they are annihilated. Tell me also of the advantages and disadvantages of discharging devotional service unto the Lord. What are the Vedic rituals and injunctions of the supplementary Vedic rites, and what are the procedures of religion, economic development and sense satisfaction?

Samplavaḥ, in the sense of "perfect means," is employed to denote the discharging of devotional service, and pratisamplavaḥ means just the opposite, or that which destroys the progress of devotional service. One who is firmly situated in the devotional service of the Lord can very easily execute the function of conditional life. Living the conditional life is just like plying a boat in the middle of the ocean. One is completely at the mercy of the ocean, and at every moment there is every chance of being drowned in the ocean by slight agitation. If the atmosphere is all right, the boat can ply very easily, undoubtedly, but if there is some storm, fog, wind or cloud, there is every possibility of being drowned in the ocean. No one can control the whims of the ocean, however one may be materially well equipped. One who has crossed the oceans by ship may have sufficient experience of such dependence upon the mercy of the ocean. But one can ply over the ocean of material existence by the grace of the Lord very easily, without any fear of storm or fog. It all depends on the will of the Lord; no one can help if there is some unfortunate danger in the state of conditional life. The devotees of the Lord, however, cross the ocean of material existence without anxiety because a pure devotee is always protected by the Lord (Bg. 9.13). The Lord gives special attention to His devotees in their activities within material, conditional life (Bg. 9.29). Therefore everyone should take shelter of the lotus feet of the Lord and be a pure devotee of the Lord by all means.

One should know, therefore, from the expert spiritual master, the advantages and disadvantages of discharging devotional service, just as Mahārāja Parīkṣit asked his spiritual master, Śrīla Śukadeva Gosvāmī. According to Bhakti-rasāmṛta-sindhu, the science of devotional service, one should not eat more than what he requires to maintain body and soul together. Vegetable diets and milk are sufficient for maintenance of the human body, and therefore one has no need to eat anything more to satisfy the palate. One should also not accumulate money to become puffed up in the material world. One should earn his livelihood easily and honestly, for it is better to become a coolie for an honest livelihood than to become a great man in society by hook and crook. There is no harm if one becomes the richest man in the world by honest dealings, but one should not sacrifice the honest means of livelihood simply to accumulate wealth. Such an endeavor is harmful to devotional service. One should not talk nonsense. A devotee's business is to earn the favor of the Lord. Therefore a devotee should always glorify the Lord in His wonderful creations. A devotee should not decry the creation of the Lord, defying Him by saying that He has created a false world. The world is not false. Factually we have to take so many things from the world for our maintenance, so how we can say that the world is false? Similarly, how can one think of the Lord as being without form? How can one become formless and at the same time have all intelligence and consciousness, direct and indirect? So there are many things for a pure devotee to learn, and he should learn them perfectly from a bona fide personality like Śukadeva Gosvāmī.

The favorable conditions for discharging devotional service are that one should be very enthusiastic in serving the Lord. The Lord in His form of Śrī Caitanya Mahāprabhu wanted the cult of devotional service to the Lord to be preached all over the world, in every nook and corner, and therefore a pure devotee's duty is to discharge this order as far as possible. Every devotee should be very enthusiastic, not only in performing his daily rituals of devotional service, but in trying to preach the cult peacefully by following in the footsteps of Lord Caitanya. If he is not superficially successful in such an attempt, he should not be deterred from the discharge of his duty. Success or failure has no meaning for a pure devotee because he is a soldier in the field. Preaching the cult of devotional service is something like declaring war against materialistic life. There are different kinds of materialists, such as the fruitive workers, the mental speculators, the mystic jugglers, and so many others. All of them are against the existence of Godhead. They would declare that they are themselves God, although in every step and in every action they are dependent on the mercy of the Lord. Therefore a pure devotee may not associate with such gangs of atheists. A strong devotee of the Lord will not be misled by such atheistic propaganda of the nondevotees, but a neophyte devotee should be very cautious about them. A devotee should see to the right discharge of devotional service under the guidance of a bona fide spiritual master and should not stick only to the formalities. Under the direction of the bona fide spiritual master, one should see how much service is being executed, and not simply in the matter of rituals. A devotee should not hanker after anything, but he should be satisfied with things that may automatically come to him by the will of the Lord. That should be the principle of a devotional life. And all these principles are easily learned under the guidance of a spiritual master like Śukadeva Gosvāmī. Mahārāja Parīkṣit inquired from Śukadeva correctly, and one should follow his example.

Mahārāja Parīkṣit inquired about the process of creation, maintenance and destruction of the material world, the process of Vedic rituals and the method of executing pious activities in terms of the supplementary Vedas like the Purāṇas and Mahābhārata. As explained before, the Mahābhārata is the history of ancient India, and so also are the Purāṇas. Pious acts are prescribed in the supplementary Vedas (smṛtis), which specifically mention digging tanks and wells for the water supply of the people in general. To plant trees on the public roads, to construct public temples and places of worship of God, to establish places of charity where the poor destitutes can be provided with foodstuff, and similar activities are called pūrta.

Similarly, the process of fulfilling the natural desires for sense gratification was also inquired about by the King for the benefit of all concerned.

TEXT 22

yo vānuśāyināṁ sargaḥ

pāṣaṇḍasya ca sambhavaḥ

ātmano bandha-mokṣau ca

vyavasthānaṁ sva-rūpataḥ

SYNONYMS

yaḥ-all those; vā-either; anuśāyinām-merged into the body of the Lord; sargaḥ-creation; pāṣaṇḍasya-of the infidels; ca-and; sambhavaḥ-appearance; ātmanaḥ-of the living beings; bandha-conditioned; mokṣau-being liberated; ca-also; vyavasthānam-being situated; sva-rūpataḥ-in an unconditioned state.

Please also explain how, merged in the body of the Lord, living beings are created, and how the infidels appear in the world. Also please explain how the unconditioned living entities exist.

The progressive devotee of the Lord must inquire from the bona fide spiritual master how living entities merged in the body of the Lord again come back at the time of creation. There are two kinds of living entities. There are the ever-liberated, unconditioned living beings as well as the ever-conditioned living beings. Of the ever-conditioned living beings, there are two divisions. They are the faithful and the infidels. Of the faithful there are again two divisions, namely the devotees and the mental speculators. The mental speculators desire to merge into the existence of the Lord, or to become one with the Lord, whereas the devotees of the Lord desire to keep separate identities and constantly engage in the service of the Lord. The devotees who are not fully purified, as well as the empiric philosophers, become conditioned again during the next creation for further purification. Such conditioned souls become liberated by further progress of devotional service to the Lord. Mahārāja Parīkṣit asked all these questions from the bona fide spiritual master in order to become fully equipped in the science of God.

TEXT 23

yathātma-tantro bhagavān

vikrīḍaty ātma-māyayā

visṛjya vā yathā māyām

udāste sākṣivad vibhuḥ

SYNONYMS

yathā-as; ātma-tantraḥ-independent; bhagavān-the Personality of Godhead; vikrīḍati-enjoys His pastimes; ātma-māyayā-by His internal potency; visṛjya-giving up; vā-as also; yathā-as He desires; māyām-the external potency; udāste-remains; sākṣivat-just as the witness; vibhuḥ-the almighty.

The independent Personality of Godhead enjoys His pastimes by His internal potency and at the time of annihilation gives them up to the external potency, and He remains a witness to it all.

Lord Śrī Kṛṣṇa, being the Supreme Personality of Godhead and fountainhead of all other incarnations, is the only independent person. He enjoys His pastimes by creation as He desires and gives them up to the external energy at the time of annihilation. By His internal potency only, He kills the demon Pūtanā, even though enjoying His pastimes in the lap of His mother Yaśodā. And when He desires to leave this world He creates the pastimes of killing His own family members (Yadu-kula) and remains unaffected by such annihilation. He is the witness of everything that is happening, and yet He has nothing to do with anything. He is independent in every respect. Mahārāja Parīkṣit desired to know more perfectly, for a pure devotee ought to know well.

TEXT 24

sarvam etac ca bhagavan

pṛcchato me 'nupūrvaśaḥ

tattvato 'rhasy udāhartuṁ

prapannāya mahā-mune

SYNONYMS

sarvam-all these; etat-inquiries; ca-also that I have not been able to ask; bhagavan-O great sage; pṛcchataḥ-of the inquisitive; me-myself; anupūrvaśaḥ-from the beginning; tattvataḥ-just in accordance with the truth; arhasi-may kindly be explained; udāhartum-as you will let know; prapannāya-one who is surrounded; mahā-mune-O great sage.

O great sage, representative of the Lord, kindly satisfy my inquisitiveness in all that I have inquired from you and all that I may not have inquired from you from the very beginning of my questionings. Since I am a soul surrendered unto you, please impart full knowledge in this connection.

The spiritual master is always prepared to impart knowledge to the disciple and specifically when the disciple is very inquisitive. inquisitiveness on the part of a disciple is greatly necessary for the progressive disciple. Mahārāja Parīkṣit is a typical disciple because he is perfectly inquisitive. If one is not very inquisitive about self-realization, one need not approach a spiritual master simply to make a show of discipleship. Not only is Mahārāja Parīkṣit inquisitive concerning all he has inquired about, but he is also anxious to know about what he has not been able to inquire. Factually it is not possible for a man to inquire about everything from the spiritual master, but the bona fide spiritual master is able to enlighten the disciple in every way for the disciple's benefit.

TEXT 25

atra pramāṇaṁ hi bhavān

parameṣṭhī yathātma-bhūḥ

apare cānutiṣṭhanti

pūrveṣāṁ pūrva-jaiḥ kṛtam

SYNONYMS

atra-in this matter; pramāṇam-evidential facts; hi-certainly; bhavān-yourself; parameṣṭhī-Brahmā, the creator of the universe; yathā-as; ātma-bhūḥ-born directly from the Lord; apare-others; ca-only; anutiṣṭhanti-just to follow; pūrveṣām-as a matter of custom; pūrva-jaiḥ-knowledge suggested by a previous philosopher; kṛtam-having been done.

O great sage, you are as good as Brahmā, the original living being. Others follow custom only, as followed by the previous philosophical speculators.

It may be argued that Śukadeva Gosvāmī is not the only authority of perfect knowledge in transcendence because there are many other sages and their followers. Contemporary to Vyāsadeva or even prior to him there were many other great sages, such as Gautama, Kaṇāda, Jaimini, Kapila and Aṣṭāvakra, and all of them have presented a philosophical path by themselves. Patañjali is also one of them, and all these six great ṛṣis have their own way of thinking, exactly like the modern philosophers and mental speculators. The difference between the six philosophical paths put forward by the renowned sages above mentioned and that of Śukadeva Gosvāmī, as presented in the Śrīmad-Bhāgavatam, is that all the six sages mentioned above speak the facts according to their own thinking, but Śukadeva Gosvāmī presents the knowledge which comes down directly from Brahmājī, who is known as ātma-bhūḥ, or born of and educated by the Almighty Personality of Godhead.

Vedic transcendental knowledge descends directly from the Personality of Godhead. By His mercy, Brahmā, the first living being in the universe, was enlightened, and from Brahmājī, Nārada was enlightened, and from Nārada, Vyāsa was enlightened. Śukadeva Gosvāmī received such transcendental knowledge directly from his father, Vyāsadeva. Thus the knowledge, being received from the chain of disciplic succession, is perfect. One cannot be a spiritual master in perfection unless and until one has received the same by disciplic succession. That is the secret of receiving transcendental knowledge. The six great sages mentioned above may be great thinkers, but their knowledge by mental speculation is not perfect. However perfect an empiric philosopher may be in presenting a philosophical thesis, such knowledge is never perfect because it is produced by an imperfect mind. Such great sages also have their disciplic successions, but they are not authorized because such knowledge does not come directly from the independent Supreme Personality of Godhead, Nārāyaṇa. No one can be independent except Nārāyaṇa; therefore no one's knowledge can be perfect, for everyone's knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by material speculators is never transcendental and can never become perfect. Mundane philosophers, being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher at all unless he presents his own theory. Intelligent persons like Mahārāja Parīkṣit do not recognize such mental speculators, however great they may be, but hear from the authorities like Śukadeva Gosvāmī, who is nondifferent from the Supreme Personality of Godhead by the paramparā system, as is specially stressed in the Bhagavad-gītā.

TEXT 26

na me 'savaḥ parāyanti

brahmann anaśanād amī

pibato 'cyuta-pīyūṣam

tad vākyābdhi-viniḥsṛtam

SYNONYMS

na-never; me-mine; asavaḥ-life; parāyanti-becomes exhausted; brahman-O learned brāhmaṇa; anaśanāt amī-because of fasting; pibataḥ-because of my drinking; acyuta-of the infallible; pīyūṣam-nectar; tat-your; vākya-abdhi-ocean of speech; viniḥsṛtam-flowing down from.

O learned brāhmaṇa, because of my drinking the nectar of the message of the infallible Personality of Godhead, which is flowing down from the ocean of your speeches, I do not feel any sort of exhaustion due to my fasting.

The disciplic succession from Brahmā, Nārada, Vyāsa and Śukadeva Gosvāmī is particularly different from others. The disciplic successions from other sages are simply a waste of time, being devoid of acyuta-kathā, or the message of the infallible Lord. The mental speculators can present their theories very nicely by reason and arguments, but such reasons and arguments are not infallible, for they are defeated by better mental speculators. Mahārāja Parīkṣit was not interested in the dry speculation of the flickering mind, but he was interested in the topics of the Lord because factually he felt that by hearing such a nectarean message from the mouth of Śukadeva Gosvāmī he was not feeling any exhaustion, even though he was fasting because of his imminent death.

One can indulge in hearing the mental speculators, but such hearing cannot endure for any length of time. One will be exhausted very soon from hearing such hackneyed ways of thinking, and no one in the world can be satisfied simply by hearing such useless speculations. The message of the Lord, especially from a personality like Śukadeva Gosvāmī, can never be tiring, even though one may be exhausted from other causes.

In some editions of the Śrīmad-Bhāgavatam, the text of the last line of this verse reads anyatra kupitād dvijāt, which means that the King might be overwhelmed by the thought of his imminent death by snakebite. The snake is also twice-born, and its anger is compared to the cursing brāhmaṇa boy who was without good intelligence. Mahārāja Parīkṣit was not at all afraid of death, for he was fully encouraged by the message of the Lord. One who is fully absorbed in acyuta-kathā can never be afraid of anything in this world.

TEXT 27

sūta uvāca

sa upāmantrito rājñā

kathāyām iti sat-pateḥ

brahmarāto bhṛśaṁ prīto

viṣṇurātena saṁsadi

SYNONYMS

sūtaḥ uvāca-Śrīla Sūta Gosvāmī said; saḥ-he (Śukadeva Gosvāmī); upāmantritaḥ-thus being inquired; rājñā-by the King; kathāyām-in the topics; iti-thus; sat-pateḥ-of the highest truth; brahma-rātaḥ-Śukadeva Gosvāmī; bhṛśam-very much; prītaḥ-pleased; viṣṇu-rātena-by Mahārāja Parīkṣit; saṁsadi-in the meeting.

Sūta Gosvāmī said: Thus Śukadeva Gosvāmī, being invited by Mahārāja Parīkṣit to speak on topics of the Lord Śrī Kṛṣṇa with the devotees, was very much pleased.

Śrīmad-Bhāgavatam can be legitimately discussed only among the devotees of the Lord. As the Bhagavad-gītā was authoritatively discussed between Lord Kṛṣṇa and Arjuna (the Lord and the devotee respectively), similarly Śrīmad-Bhāgavatam, which is the postgraduate study of the Bhagavad-gītā, can also be discussed between the scholars and devotees like Śukadeva Gosvāmī and Mahārāja Parīkṣit. Otherwise the real taste of the nectar cannot be relished. Śukadeva Gosvāmī was pleased with Mahārāja Parīkṣit because he was not at all tired of hearing the topics of the Lord and was more and more anxious to hear them on and on with interest. Foolish interpreters unnecessarily tackle the Bhagavad-gītā and Śrīmad-Bhāgavatam when they have no access to the subject matter. There is no use in nondevotees' meddling with the two topmost Vedic literatures, and therefore Śaṅkarācārya did not touch Śrīmad-Bhāgavatam for commentation. In his commentation on the Bhagavad-gītā, Śrīpāda Śaṅkarācārya accepted Lord Kṛṣṇa as the Supreme Personality of Godhead, but later on he commented from the impersonalist's view. But, being conscious of his position, he did not comment on the Śrīmad-Bhāgavatam.

Śrīla Śukadeva Gosvāmī was protected by Lord Kṛṣṇa (vide Brahma-vaivarta Purāṇa), and therefore he is known as Brahmarāta, and Śrīmān Parīkṣit Mahārāja was protected by Viṣṇu, and thus he is known as Viṣṇurāta. As devotees of the Lord, they are always protected by the Lord. It is clear also in this connection that a Viṣṇurāta should hear Śrīmad-Bhāgavatam from Brahmarāta and no one else because others misrepresent the transcendental knowledge and thus spoil one's valuable time.

TEXT 28

prāha bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

brahmaṇe bhagavat-proktaṁ

brahma-kalpa upāgate

SYNONYMS

prāha-he said; bhāgavatam-the science of the Personality of Godhead; nāma-of the name; purāṇam-the supplement of the Vedas; brahma-sammitam-just in pursuance of the Vedas; brahmaṇe-unto Lord Brahmā; bhagavat-proktam-was spoken by the Personality of Godhead; brahma-kalpe-the millennium in which Brahmā was first generated; upāgate-just in the beginning.

He began to reply to the inquiries of Mahārāja Parīkṣit by saying that the science of the Personality of Godhead was spoken first by the Lord Himself to Brahmā when he was first born. Śrīmad-Bhāgavatam is the supplementary Vedic literature, and it is just in pursuance of the Vedas.

Śrīmad-Bhāgavatam is the science of the Personality of Godhead. The impersonalist always tries to misrepresent the personal feature of the Lord, not knowing the science of this great knowledge, and Śrīmad-Bhāgavatam is in pursuance of the Vedas and scientific knowledge of the Personality of Godhead. To learn this science one should take shelter of the representative of Śrī Śukadeva and follow in the footsteps of Mahārāja Parīkṣit without foolishly attempting to interpret, thereby committing a great offense at the feet of the Lord. The dangerous ways of interpretations by the nondevotee class of men have played havoc in understanding the Śrīmad-Bhāgavatam, and the careful student should be always alert in this matter if he at all wants to learn the science of Godhead.

TEXT 29

yad yat parīkṣid ṛṣabhaḥ

pāṇḍūnām anupṛcchati

ānupūrvyeṇa tat sarvam

ākhyātum upacakrame

SYNONYMS

yat yat-whatsoever; parīkṣit-the King; ṛṣabhaḥ-the best; pāṇḍūnām-in the dynasty of Pāṇḍu; anupṛcchati-goes on inquiring; ānupūrvyeṇa-the beginning to the end; tat-all those; sarvam-fully; ākhyātum-to describe; upacakrame-he just prepared himself.

He also prepared himself to reply to all that King Parīkṣit had inquired from him. Mahārāja Parīkṣit was the best in the dynasty of the Pāṇḍus, and thus he was able to ask the right questions from the right person.

Mahārāja Parīkṣit asked many questions, some of them very curiously, to know things as they are, but it is not necessary for the master to answer them in the order of the disciple's inquiries, one after the other. But Śukadeva Gosvāmī, experienced teacher that he was, answered all the questions in a systematic way as they were received from the chain of disciplic succession. And he answered all of them without exception.

Thus end the Bhaktivedanta purports of the Second Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by King Parīkṣit."

Chapter Nine

Answers by Citing the Lord's Version

TEXT 1

śrī-śuka uvāca

ātma-māyām ṛte rājan

parasyānubhavātmanaḥ

na ghaṭetārtha-sambandhaḥ

svapna-draṣṭur ivāñjasā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ātma-the Supreme Personality of Godhead; māyām-energy; ṛte-without; rājan-O King; parasya-of the pure soul; anubhava-ātmanaḥ-of the purely conscious; na-never; ghaṭeta-it can so happen; artha-meaning; sambandhaḥ-relation with the material body; svapna-dream; draṣṭuḥ-of the seer; iva-like; añjasā-completely.

Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working.

Mahārāja Parīkṣit's question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā. This has already been explained in the First Canto in connection with Vyāsadeva's realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the living entities are controlled by the external energy-by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gītā (15.15) also the same thing is confirmed; the Lord is present within the heart of every living entity, and all the living entity's consciousness and forgetfulness are influenced by the Lord.

Now the next question automatically made will be why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. All the nondevotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmī and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of ātma-māyā by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is "mine" and this is "I." The dream is that the conditioned soul thinks of his material body as "I" or falsely thinks that he is the Lord and that everything in connection with that material body is "mine." Thus only in dream does the misconception of "I" and "mine" persist life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord.

In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love.

TEXT 2

bahu-rūpa ivābhāti

māyayā bahu-rūpayā

ramamāṇo guṇeṣv asyā

mamāham iti manyate

SYNONYMS

bahu-rūpaḥ-multiforms; iva-as it were; ābhāti-manifested; māyayā-by the influence of the exterior energy; bahu-rūpayā-in multifarious forms; ramamāṇaḥ-enjoying as it were; guṇeṣu-in the modes of different qualities; asyāḥ-of the external energy; mama-mine; aham-I; iti-thus; manyate-thinks.

The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of "I" and "mine."

The different forms of the living entities are different dresses offered by the illusory, external energy of the Lord according to the modes of nature the living being desires to enjoy. The external, material energy is represented by her three modes, namely goodness, passion and ignorance. So even in the material nature there is a chance of an independent choice by the living entity, and according to his choice the material energy offers him different varieties of material bodies. There are bodies, 1,100,000 worms and reptiles, 1,000,000 forms of birds, together there are 8,400,000 varieties of bodies in different planets of the universe, and the living entity is traveling by so many transmigrations according to different modes of enjoying spirit within himself. Even in one particular body the living entity changes from childhood to boyhood, from boyhood to youth, from youth to old age and from old age to another body created by his own action. The living entity creates his own body by his personal desires, and the external energy of the Lord supplies him the exact form by which he can enjoy his desires to the fullest extent. The tiger wanted to enjoy the blood of another animal, and therefore, by the grace of the Lord, the material energy supplied him the body of the tiger with facilities for enjoying blood from another animal. Similarly, a living entity desiring to get the body of a demigod in a higher planet can also get it by the grace of the Lord. And if he is intelligent enough, he can desire to get a spiritual body to enjoy the company of the Lord, and he will get it. So the minute freedom of the living entity can be fully utilized, and the Lord is so kind that He will award the living entity the same type of body he desires. The living entity's desiring is like dreaming of a golden mountain. A person knows what a mountain is, and he knows also what gold is. Out of his desire only, he dreams of a golden mountain, and when the dream is over he sees something else in his presence. He finds in his awakened state that there is neither gold nor a mountain, and what to speak of a golden mountain.

The different positions of the living entities in the material world under multifarious manifestations of bodies are due to the misconception of "mine" and "I." The karmī thinks of this world as "mine," and the jñānī thinks "I am" everything. The whole material conception of politics, sociology, philanthropy, altruism, etc., conceived by the conditioned souls is on the basis of this misconceived "I" and "mine," which are products of a strong desire to enjoy material life. Identification with the body and the place where the body is obtained under different conceptions of socialism, nationalism, family affection, and so on and so forth is all due to forgetfulness of the real nature of the living entity, and the whole misconception of the bewildered living entity can be removed by the association of Śukadeva Gosvāmī and Mahārāja Parīkṣit, as all this is explained in the Śrīmad-Bhāgavatam.

TEXT 3

yarhi vāva mahimni sve

parasmin kāla-māyayoḥ

rameta gata-sammohas

tyaktvodāste tadobhayam

SYNONYMS

yarhi-at any time; vāva-certainly; mahimni-in the glory; sve-of himself; parasmin-in the Supreme; kāla-time; māyayoḥ-of the material energy; rameta-enjoys; gata-sammohaḥ-being freed from the misconception; tyaktvā-giving up; udāste-in fullness; tadā-then; ubhayam-both (the misconceptions of I and mine).

As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self.

The two misconceptions of life, namely "I" and "mine," are verily manifested in two classes of men. In the lower state the conception of "mine" is very prominent, and in the higher state the misconception of "I" is prominent. In the animal state of life the misconception of "mine" is perceivable even in the category of cats and dogs, who fight with one another with the same misconception of "mine." In the lower stage of human life the same misconception is also prominent in the shape of "It is my body," "It is my house," "It is my family," "It is my caste," "It is my nation," "It is my country," and so on. And in the higher stage of speculative knowledge, the same misconception of "mine" is transformed into "I am," or "It is all I am," etc. There are many classes of men comprehending the same misconception of "I" and "mine', in different colors. But the real significance of "I" can be realized only when one is situated in the consciousness of "I am the eternal servitor of the Lord." This is pure consciousness, and the whole Vedic literatures teach us this conception of life.

The misconception of "I am the Lord," or "I am the Supreme," is more dangerous than the misconception of "mine." Although there are sometimes directions in the Vedic literatures to think oneself one with the Lord, that does not mean that one becomes identical with the Lord in every respect. Undoubtedly there is oneness of the living entity with the Lord in many respects, but ultimately the living entity is subordinate to the Lord, and he is constitutionally meant for satisfying the senses of the Lord. The Lord therefore asks the conditioned souls to surrender unto Him. Had the living entities not been subordinate to the supreme will, why would the living entity be asked to surrender? Had the living being been equal in all respects, then why was he put under the influence of māyā? We have already discussed many times that the material energy is controlled by the Lord. The Bhagavad-gītā (9.10) confirms this controlling power of the Lord over the material nature. Can a living entity who claims to be as good as the Supreme Being control the material nature? The foolish "I" would reply that he will do so in the future. Even accepting that in the future one will be as good a controller of material nature as the Supreme Being, then why is one now under the control of material nature? The Bhagavad-gītā says that one can be freed from the control of the material nature by surrendering unto the Supreme Lord, but if there is no surrender, then the living entity will never be able to control the material nature. So one must also give up this misconception of "I" by practicing the way of devotional service or firmly being situated in the transcendental loving service of the Lord. A poor man without any employment or occupation may undergo so many troubles in life, but if by chance the same man gets a good service under the government, he at once becomes happy. There is no profit in denying the supremacy of the Lord, who is the controller of all energies, but one should be constitutionally situated in one's own glory, namely to be situated in the pure consciousness of being the eternal servitor of the Lord. In his conditional life the living entity is servant of the illusory māyā, and in his liberated state he is the pure, unqualified servant of the Lord. To become untinged by the modes of material nature is the qualification for entering into the service of the Lord. As long as one is a servant of mental concoctions, one cannot be completely free from the disease of "I" and "mine."

The Supreme Truth is uncontaminated by the illusory energy because He is the controller of that energy. The relative truths are apt to be engrossed in illusory energy. The best purpose is served, however, when one is directly facing the Supreme Truth, as when one faces the sun. The sun overhead in the sky is full of light, but when the sun is not in the visible sky, all is in darkness. Similarly, when one is face to face with the Supreme Lord, he is freed from all illusions, and one who is not so is in the darkness of illusory māyā. The Bhagavad-gītā (14.26) confirms this as follows:

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

So the science of bhakti-yoga, of worshiping the Lord, glorifying the Lord, hearing the Śrīmad-Bhāgavatam from the right sources (not from the professional man but from a person who is Bhāgavatam in life) and being always in the association of pure devotees, should be adopted in earnestness. One should not be misled by misconceptions of "I" and "mine." The karmīs are fond of the conception of "mine," the jñānīs are fond of the conception of "I," and both of them are unqualified to be free from the bondage of the illusory energy. Śrīmad-Bhāgavatam and, primarily, the Bhagavad-gītā are both meant for delivering a person from the misconception of "I" and "mine," and Śrīla Vyāsadeva transcribed them for the deliverance of the fallen souls. The living entity has to be situated in the transcendental position where there is no more influence of time nor of the material energy. In conditioned life the living entity is subjected to the influence of time in the dream of past, present and future. The mental speculator tries to conquer the influence of time by future speculations of becoming Vāsudeva or the Supreme Lord himself by means of culturing knowledge and conquering over ego. But the process is not perfect. The perfect process is to accept Lord Vāsudeva as the Supreme in everything, and the best perfection in culturing knowledge is to surrender unto Him because He is the source of everything. Only in that conception can one get rid of the misconception of I and mine. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam confirm it. Śrīla Vyāsadeva has specifically contributed to the illusioned living entities the science of God and the process of bhakti-yoga in his great literature Śrīmad-Bhāgavatam, and the conditioned soul should fully take advantage of this great science.

TEXT 4

ātma-tattva-viśuddhy-arthaṁ

yad āha bhagavān ṛtam

brahmaṇe darśayan rūpam

avyalīka-vratādṛtaḥ

SYNONYMS

ātma-tattva-the science of God or that of the living entity; viśuddhi-purification; artham-goal; yat-that which; āha-said; bhagavān-the Personality of Godhead; ṛtam-in reality; brahmaṇe-unto Lord Brahmā; darśayan-by showing; rūpam-eternal form; avyalīka-without any deceptive motive; vrata-vow; ādṛtaḥ-worshiped.

O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul.

Ātma-tattva is the science of both God and the living entity. Both the Supreme Lord and the living entity are known as ātmā. The Supreme Lord is called Paramātmā, and the living entity is called the ātmā, the brahma or the jīva. Both the Paramātmā and the jīvātmā, being transcendental to the material energy, are called ātmā. So Śukadeva Gosvāmī explains this verse with the aim of purifying the truth of both the Paramātmā and the jīvātmā. Generally people have many wrong conceptions about both of them. The wrong conception of the jīvātmā is to identify the material body with the pure soul, and the wrong conception of Paramātmā is to think Him on an equal level with the living entity. But both misconceptions can be removed by one stroke of bhakti-yoga, just as in the sunlight both the sun and the world and everything within the sunlight are properly seen. In the darkness one cannot see the sun, nor himself, nor the world. But in the sunlight one can see the sun, himself and the world around him. Śrīla Śukadeva Gosvāmī therefore says that for purification of both wrong conceptions, the Lord presented His eternal form before Brahmājī, being fully satisfied by Brahmā's nondeceptive vow of discharging bhakti-yoga. Except for bhakti-yoga, any method for realization of ātma-tattva, or the science of ātmā, will prove deceptive in the long run.

In the Bhagavad-gītā, the Lord says that only by bhakti-yoga can one know Him perfectly, and then one can enter into the science of God. Brahmājī undertook great penance in performing bhakti-yoga, and thus he was able to see the transcendental form of the Lord. His transcendental form is one hundred percent spiritual, and one can see Him only by spiritualized vision after proper discharge of tapasya or penance, in pure bhakti-yoga. The form of the Lord manifested before Brahmā is not one of the forms with which we have experience in the material world. Brahmājī did not perform such severe types of penance just to see a form of material production. Therefore the question by Mahārāja Parīkṣit about the form of the Lord is answered. The form of the Lord is sac-cid-ānanda [Bs. 5.1], or eternal, full of knowledge and full of bliss. But the material form of the living being is neither eternal, nor full of knowledge, nor blissful. That is the distinction between the form of the Lord and that of the conditioned soul. The conditioned soul, however, can regain his form of eternal knowledge and bliss simply by seeing the Lord by means of bhakti-yoga.

The summary is that due to ignorance the conditioned soul is encaged in the temporary varieties of material forms. But the Supreme Lord has no such temporary form like the conditioned souls. He is always possessed of an eternal form of knowledge and bliss, and that is the difference between the Lord and the living entity. One can understand this difference by the process of bhakti-yoga. Brahmā was then told by the Lord the gist of Śrīmad-Bhāgavatam in four original verses. Thus Śrīmad-Bhāgavatam is not a creation of the mental speculators. The sound of Śrīmad-Bhāgavatam is transcendental, and the resonance of Śrīmad-Bhāgavatam is as good as that of the Vedas. Thus the topic of the Śrīmad-Bhāgavatam is the science of both the Lord and the living entity. Regular reading or hearing of Śrīmad-Bhāgavatam is also performance of bhakti-yoga, and one can attain the highest perfection simply by the association of Śrīmad-Bhāgavatam. Both Śukadeva Gosvāmī and Mahārāja Parīkṣit attained perfection through the medium of Śrīmad-Bhāgavatam.

TEXT 5

sa ādi-devo jagatāṁ paro guruḥ

svadhiṣṇyam āsthāya sisṛkṣayaikṣata

tāṁ nādhyagacchad dṛśam atra sammatāṁ

prapañca-nirmāṇa-vidhir yayā bhavet

SYNONYMS

saḥ-he; ādi-devaḥ-the first demigod; jagatām-of the universe; paraḥ-supreme; guruḥ-spiritual master; svadhiṣṇyam-his lotus seat; āsthāya-to find the source of it; sisṛkṣayā-for the matter of creating the universal affairs; aikṣata-began to think; tām-in that matter; na-could not; adhyagacchat-understand; dṛśam-the direction; atra-therein; sammatām-just the proper way; prapañca-material; nirmāṇa-construction; vidhiḥ-process; yayā-as much as; bhavet-should be.

Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.

This verse is the prelude for explaining the transcendental nature of the form and the abode of the Lord. In the beginning of Śrīmad-Bhāgavatam it has already been said that the Supreme Absolute Truth exists in His own abode without any touch of the deluding energy. Therefore the kingdom of God is not a myth but factually a different and transcendental sphere of planets known as the Vaikuṇṭhas. This will also be explained in this chapter.

Such knowledge of the spiritual sky far above this material sky and its paraphernalia can be known only by dint of devotional service, or bhakti-yoga. The power of creation by Lord Brahmā was also achieved by bhakti-yoga. Brahmājī was bewildered in the matter of creation, and he could not even trace out the source of his own existence. But all this knowledge was fully achieved by him through the medium of bhakti-yoga. By bhakti-yoga one can know the Lord, and by knowing the Lord as the Supreme, one is able to know everything else. One who knows the Supreme knows everything else. That is the version of all Vedas. Even the first spiritual master of the universe was enlightened by the grace of the Lord, so who else can attain perfect knowledge of everything without the mercy of the Lord? If anyone desires to seek perfect knowledge of everything, he must seek the mercy of the Lord, and there is no other means. To seek knowledge on the strength of one's personal attempt is a sheer waste of time.

TEXT 6

sa cintayan dvy-akṣaram ekadāmbhasy

upāśṛṇod dvir-gaditaṁ vaco vibhuḥ

sparśeṣu yat ṣoḍaśam ekaviṁśaṁ

niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ

SYNONYMS

saḥ-he; cintayan-while thus thinking; dvi-two; akṣaram-syllables; ekadā-once upon a time; ambhasi-in the water; upāśṛṇot-heard it nearby; dviḥ-twice; gaditam-uttered; vacaḥ-words; vibhuḥ-the great; sparśeṣu-in the sparśa letters; yat-which; ṣoḍaśam-the sixteenth; ekaviṁśam-and the twenty-first; niṣkiñcanānām-of the renounced order of life; nṛpa-O King; yat-what is; dhanam-wealth; viduḥ-as it is known.

While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.

In Sanskrit language, the consonant alphabets are divided into two divisions, namely the sparśa-varṇas and the tālavya-varṇas. From ka to ma the letters are known as the sparśa-varṇas, and the sixteenth of the group is called ta, whereas the twenty-first letter is called pa. So when they are joined together, the word tapa, or penance, is constructed. This penance is the beauty and wealth of the brāhmaṇas and the renounced order of life. According to Bhāgavata philosophy, every human being is meant simply for this tapa and for no other business, because by penance only can one realize his self; and self-realization, not sense gratification, is the business of human life. This tapa, or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. By tapasya only can one get the profit of human life, and not by a polished civilization of animal life. The animal does not know anything except sense gratification in the jurisdiction of eat, drink, be merry and enjoy. But the human being is made to undergo tapasya for going back to Godhead, back home.

When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word tapa vibrated twice. Taking the path of tapa is the second birth of the desiring disciple. The word upāśṛṇot is very significant. It is similar to upanayana, or bringing the disciple nearer to the spiritual master for the path of tapa. So Brahmājī was thus initiated by Lord Kṛṣṇa, and this fact is corroborated by Brahmājī himself in his book the Brahma-saṁhitā. In the Brahma-saṁhitā Lord Brahmā has sung in every verse govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Thus Brahmā was initiated by the Kṛṣṇa mantra, by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the Brahma-saṁhitā that Lord Brahmā was initiated into the eighteen-letter Kṛṣṇa mantra, which is generally accepted by all the devotees of Lord Kṛṣṇa. We follow the same principle because we belong to the Brahmā sampradāya, directly in the disciplic chain from Brahmā to Nārada, from Nārada to Vyāsa, from Vyāsa to Madhva Muni, from Madhva Muni to Mādhavendra Purī, from Mādhavendra Purī to Īśvara Purī, from Īśvara Purī to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhānta Sarasvatī, our divine master.

One who is thus initiated in the disciplic succession is able to achieve the same result or power of creation. Chanting of this holy mantra is the only shelter of the desireless pure devotee of the Lord. Simply by such tapasya, or penance, the devotee of the Lord achieves all perfections like Lord Brahmā.

TEXT 7

niśamya tad-vaktṛ-didṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ

SYNONYMS

niśamya-after hearing; tat-that; vaktṛ-the speaker; didṛkṣayā-just to find out who spoke; diśaḥ-all sides; vilokya-seeing; tatra-there; anyat-any other; apaśyamānaḥ-not to be found; svadhiṣṇyam-on his lotus seat; āsthāya-sit down; vimṛśya-thinking; tat-it; hitam-welfare; tapasi-in penance; upādiṣṭaḥ-as he was instructed; iva-in pursuance of; ādadhe-gave; manaḥ-attention.

When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.

To achieve success in life, one should follow the example of Lord Brahmā, the first living creature in the beginning of creation. After being initiated by the Supreme Lord to execute tapasya, he was fixed in his determination to do it, and although he could not find anyone besides himself, he could rightly understand that the sound was transmitted by the Lord Himself. Brahmā was the only living being at that time because there was no other creation and none could be found there except himself. In the beginning of the First Canto, in the First Chapter, first verse, of the Śrīmad-Bhāgavatam, it has already been mentioned that Brahmā was initiated by the Lord from within. The Lord is within every living entity as the Supersoul, and He initiated Brahmā because Brahmā was willing to receive the initiation. The Lord can similarly initiate everyone who is inclined to have it.

As already stated, Brahmā is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Śrīmad-Bhāgavatam is coming down by disciplic succession, and in order to receive the real message of Śrīmad-Bhāgavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service. One should not, however, think himself on the level of Brahmā to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahmā. The post of Brahmā to officiate in the creation of the universe is offered to the most pure living being, and unless one is so qualified one cannot expect to be treated like Brahmājī directly. But one can have the same facility through unalloyed devotees of the Lord, through scriptural instructions (as revealed in the Bhagavad-gītā and Śrīmad-Bhāgavatam especially), and also through the bona fide spiritual master available to the sincere soul. The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord.

TEXT 8

divyaṁ sahasrābdam amogha-darśano

jitānilātmā vijitobhayendriyaḥ

atapyata smākhila-loka-tāpanaṁ

tapas tapīyāṁs tapatāṁ samāhitaḥ

SYNONYMS

divyam-pertaining to the demigods in the higher planets; sahasra-one thousand; abdam-years; amogha-spotless, without a tinge of impurity; darśanaḥ-one who has such a vision of life; jita-controlled; anila-life; ātmā-mind; vijita-controlled over; ubhaya-both; indriyaḥ-one who has such senses; atapyata-executed penance; sma-in the past; akhila-all; loka-planet; tāpanam-enlightening; tapaḥ-penance; tapīyān-extremely hard penance; tapatām-of all the executors of penances; samāhitaḥ-thus situated.

Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.

Lord Brahmā heard the occult sound tapa, but he did not see the person who vibrated the sound. And still he accepted the instruction as beneficial for him, and therefore he engaged himself in meditation for one thousand celestial years. One celestial year is equal to 6 x 30 x 12 x 1000 of our years. His acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction. There is no difference between the Lord and sound vibration coming from Him, even though He is not personally present. The best way of understanding is to accept such divine instruction, and Brahmā, the prime spiritual master of everyone, is the living example of this process of receiving transcendental knowledge. The potency of transcendental sound is never minimized because the vibrator is apparently absent. Therefore Śrīmad-Bhāgavatam or Bhagavad-gītā or any revealed scripture in the world is never to be accepted as an ordinary mundane sound without transcendental potency.

One has to receive the transcendental sound from the right source, accept it as a reality and prosecute the direction without hesitation. The secret of success is to receive the sound from the right source of a bona fide spiritual master. Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, must be ready to execute the order of the bona fide spiritual master as Lord Brahmā executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.

Lord Brahmā controlled his two grades of senses by means of sense perception and sense organs because he had to engage such senses in the execution of the order of the Lord. Therefore controlling the senses means engaging them in the transcendental service of the Lord. The Lord's order descends in disciplic succession through the bona fide spiritual master, and thus execution of the order of the bona fide spiritual master is factual control of the senses. Such execution of penance in full faith and sincerity made Brahmājī so powerful that he became the creator of the universe. And because he was able to attain such power, he is called the best amongst all the tapasvīs.

TEXT 9

tasmai sva-lokaṁ bhagavān sabhājitaḥ

sandarśayām āsa paraṁ na yat-param

vyapeta-saṅkleśa-vimoha-sādhvasaṁ

sva-dṛṣṭavadbhir puruṣair abhiṣṭutam

SYNONYMS

tasmai-unto him; sva-lokam-His own planet or abode; bhagavān-the Personality of Godhead; sabhājitaḥ-being pleased by the penance of Brahmā; sandarśayām āsa-manifested; param-the supreme; na-not; yat-of which; param-further supreme; vyapeta-completely given up; saṅkleśa-five kinds of material afflictions; vimoha-without illusion; sādhvasam-fear of material existence; sva-dṛṣṭa-vadbhiḥ-by those who have perfectly realized the self; puruṣaiḥ-by persons; abhiṣṭutam-worshiped by.

The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence.

The troubles of penance accepted by Lord Brahmā were certainly in the line of devotional service (bhakti). Otherwise there was no chance that Vaikuṇṭha or svalokam, the Lord's personal abodes, would become visible to Brahmājī. The personal abodes of the Lord, known as Vaikuṇṭhas, are neither mythical nor material, as conceived by the impersonalists. But realization of the transcendental abodes of the Lord is possible only through devotional service, and thus the devotees enter into such abodes. There is undoubtedly trouble in executing penance. But the trouble accepted in executing bhakti-yoga is transcendental happiness from the very beginning, whereas the trouble of penance in other processes of self-realization (jñāna-yoga, dhyāna-yoga, etc.), without any Vaikuṇṭha realization, ends in trouble only and nothing more. There is no profit in biting husks without grains. Similarly, there is no profit in executing troublesome penances other than bhakti-yoga for self-realization.

Executing bhakti-yoga is exactly like sitting on the lotus sprouted out of the abdomen of the transcendental Personality of Godhead, for Lord Brahmā was seated there. Brahmājī was able to please the Lord, and the Lord was also pleased to show Brahmājī His personal abode. Śrīla Jīva Gosvāmī, in the comments of his Krama-sandarbha annotation of Śrīmad-Bhāgavatam, cites quotations from the Garga Upaniṣad Vedic evidence. It is said that Yājñavalkya described the transcendental abode of the Lord to Gārgī, and that the abode of the Lord is situated above the highest planet of the universe, namely Brahmaloka. This abode of the Lord, although described in revealed scriptures like the Bhagavad-gītā and the Śrīmad-Bhāgavatam, remains only a myth for the less intelligent class of men with a poor fund of knowledge. Herein the word sva-dṛṣṭavadbhiḥ is very significant. One who has actually realized his self realizes the transcendental form of one's self. Impersonal realization of self and the Supreme is not complete, because it is just an opposite conception of material personalities. The Personality of Godhead and the personalities of devotees of the Lord are all transcendental; they do not have material bodies. The material body is overcast with five kinds of miserable conditions, namely ignorance, material conception, attachment, hatred and absorption. As long as one is overwhelmed by those five kinds of material miseries, there is no question of entering into the Vaikuṇṭhalokas. The impersonal conception of one's self is just the negation of material personality and is far from the positive existence of personal form. The personal forms of the transcendental abode will be explained in the following verses. Brahmājī also described the highest planet of the Vaikuṇṭhaloka as Goloka Vṛndāvana, where the Lord resides as a cowherd boy keeping transcendental surabhi cows and surrounded by hundreds and thousands of goddesses of fortune.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)

The statement of the Bhagavad-gītā, yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6], is also confirmed herewith. param means transcendental Brahman. Therefore, the abode of the Lord is also Brahman, nondifferent from the Supreme Personality of Godhead. The Lord is known as Vaikuṇṭha, and His abode is also known as Vaikuṇṭha. Such Vaikuṇṭha realization and worship can be made possible by transcendental form and sense.

TEXT 10

pravartate yatra rajas tamas tayoḥ

sattvaṁ ca miśraṁ na ca kāla-vikramaḥ

na yatra māyā kim utāpare harer

anuvratā yatra surāsurārcitāḥ

SYNONYMS

pravartate-prevail; yatra-wherein; rajaḥ tamaḥ-the modes of passion and ignorance; tayoḥ-of both of them; sattvam-the mode of goodness; ca-and; miśram-mixture; na-never; ca-and; kāla-time; vikramaḥ-influence; na-neither; yatra-therein; māyā-illusory, external energy; kim-what; uta-there is; apare-others; hareḥ-of the Personality of Godhead; anuvratāḥ-devotees; yatra-wherein; sura-by the demigods; asura-and the demons; arcitāḥ-worshiped.

In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.

The kingdom of God, or the atmosphere of the Vaikuṇṭha nature, which is called the tripād-vibhūti, is three times bigger than the material universes and is described here, as also in the Bhagavad-gītā, in a nutshell. This universe, containing billions of stars and planets, is one of the billions of such universes clustered together within the compass of the mahat-tattva. And all these millions and billions of universes combined together constitute only one fourth of the magnitude of the whole creation of the Lord. There is the spiritual sky also; beyond this sky are the spiritual planets under the names of Vaikuṇṭha, and all of them constitute three fourths of the entire creation of the Lord. God's creations are always innumerable. Even the leaves of a tree cannot be counted by a man, nor can the hairs on his head. However, foolish men are puffed up with the idea of becoming God Himself, though unable to create a hair of their own bodies. Man may discover so many wonderful vehicles of journey, but even if he reaches the moon by his much advertised spacecraft, he cannot remain there. The sane man, therefore, without being puffed up, as if he were the God of the universe, abides by the instructions of the Vedic literature, the easiest way to acquire knowledge in transcendence. So let us know through the authority of Śrīmad-Bhāgavatam of the nature and constitution of the transcendental world beyond the material sky. In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering, and this means that in the Vaikuṇṭhalokas the living entities are free from these two things. As confirmed in the Bhagavad-gītā, in the brahma-bhūta [SB 4.30.20] stage of life one becomes free from hankering and lamentation. Therefore the conclusion is that the inhabitants of the Vaikuṇṭha planets are all brahma-bhūta living entities, as distinguished from the mundane creatures who are all compact in hankering and lamentation. When one is not in the modes of ignorance and passion, one is supposed to be situated in the mode of goodness in the material world. Goodness in the material world also at times becomes contaminated by touches of the modes of passion and ignorance. In the Vaikuṇṭhaloka, it is unalloyed goodness only.

The whole situation there is one of freedom from the illusory manifestation of the external energy. Although illusory energy is also part and parcel of the Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers. The rope accepted as a snake may be an illusion to a particular person, but the rope is a fact, and the snake is also a fact. The illusion of water on the hot desert may be illusion for the ignorant animal searching for water in the desert, but the desert and water are actual facts. Therefore the material creation of the Lord may be an illusion to the nondevotee, but to a devotee even the material creation of the Lord is a fact, as the manifestation of His external energy. But this energy of the Lord is not all. The Lord has His internal energy also, which has another creation known to be the Vaikuṇṭhalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuṇṭha atmosphere, but that does not nullify its existence. That spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures.

As quoted by Śrīla Jīva Gosvāmī, we can know from the Nārada-pañcarātra that the transcendental world or Vaikuṇṭha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion and goodness. Such qualities are not attainable by the nondevotee class of men. In the Padma Purāṇa, Uttara-khaṇḍa, it is stated that beyond the one-fourth part of God's creation is the three-fourths manifestation. The marginal line between the material manifestation and the spiritual manifestation is the Virajā River, and beyond the Virajā, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths manifestation of God's creation. This part is eternal, everlasting, without deterioration, and unlimited, and it contains the highest perfectional stage of living conditions. In the Sāṅkhya-kaumudī it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities there are eternally associated without any break, and the Lord is the chief and prime entity. In the Āgama Purāṇas also, the transcendental abode is described as follows: The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it.

The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created, and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements which make the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, transformations, deterioration and annihilation-the six material changes-are not existent there. It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. The whole Vaikuṇṭha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there, without any competition for leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas, therefore, that the Lord is the chief leader and all other living entities are subordinate to Him, for only the Lord satisfies all the needs of all other living entities.

TEXT 11

śyāmāvadātāḥ śata-patra-locanāḥ

piśaṅga-vastrāḥ surucaḥ supeśasaḥ

sarve catur-bāhava unmiṣan-maṇi-

praveka-niṣkābharaṇāḥ suvarcasaḥ

SYNONYMS

śyāma-sky-bluish; avadātāḥ-glowing; śata-patra-lotus flower; locanāḥ-eyes; piśaṅga-yellowish; vastrāḥ-clothing; su-rucaḥ-greatly attractive; su-peśasaḥ-growing youthful; sarve-all of them; catuḥ-four; bāhavaḥ-hands; unmiṣan-rising luster; maṇi-pearls; praveka-superior quality; niṣka-ābharaṇāḥ-ornamental medallions; su-varcasaḥ-effulgent.

The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.

The inhabitants in Vaikuṇṭhaloka are all personalities with spiritual bodily features not to be found in the material world. We can find the descriptions in the revealed scriptures like Śrīmad-Bhāgavatam. Impersonal descriptions of transcendence in the scriptures indicate that the bodily features in Vaikuṇṭhaloka are never to be seen in any part of the universe. As there are different bodily features in different places of a particular planet, or as there are different bodily features between bodies in different planets, similarly the bodily features of the inhabitants in Vaikuṇṭhaloka are completely different from those in the material universe. For example, the four hands are distinct from the two hands in this world.

TEXT 12

pravāla-vaidūrya-mṛṇāla-varcasaḥ

parisphurat-kuṇḍala-mauli-mālinaḥ

SYNONYMS

pravāla-coral; vaidūrya-a special diamond; mṛṇāla-celestial lotus; varcasaḥ-rays; parisphurat-blooming; kuṇḍala-earring; mauli-heads; mālinaḥ-with garlands.

Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.

There are some inhabitants who have attained the liberation of sārūpya, or possessing bodily features like those of the Personality of Godhead. The vaidūrya diamond is especially meant for the Personality of Godhead, but one who achieves the liberation of bodily equality with the Lord is especially favored with such diamonds on his body.

TEXT 13

bhrājiṣṇubhir yaḥ parito virājate

lasad-vimānāvalibhir mahātmanām

vidyotamānaḥ pramadottamādyubhiḥ

savidyud abhrāvalibhir yathā nabhaḥ

SYNONYMS

bhrājiṣṇubhiḥ-by the glowing; yaḥ-the Vaikuṇṭhalokas; paritaḥ-surrounded by; virājate-thus situated; lasat-brilliant; vimāna-airplanes; avalibhiḥ-assemblage; mahā-ātmanām-of the great devotees of the Lord; vidyotamānaḥ-beautiful like lightning; pramada-ladies; uttama-celestial; adyubhiḥ-by complexion; sa-vidyut-with electric lightning; abhrāvalibhiḥ-with clouds in the sky; yathā-as it were; nabhaḥ-the sky.

The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahātmās or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.

It appears that in the Vaikuṇṭha planets there are also airplanes brilliantly glowing, and they are occupied by the great devotees of the Lord with ladies of celestial beauty as brilliant as lightning. As there are airplanes, so there must be different types of carriages like airplanes, but they may not be driven machines, as we have experience in this world. Because everything is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman. Although there is nothing except Brahman, one should not mistakenly think that there is only void and no variegatedness. Thinking like that is due to a poor fund of knowledge; otherwise no one would have such a misconception of voidness in Brahman. As there are airplanes, ladies and gentlemen, so there must be cities and houses and everything else just suitable to the particular planets. One should not carry the ideas of imperfection from this world to the transcendental world and not take into consideration the nature of the atmosphere, as completely free from the influence of time, etc., as described previously.

TEXT 14

śrīr yatra rūpiṇy urugāya-pādayoḥ

karoti mānaṁ bahudhā vibhūtibhiḥ

preṅkhaṁ śritā yā kusumākarānugair

vigīyamānā priya-karma gāyatī

SYNONYMS

śrīḥ-the goddess of fortune; yatra-in the Vaikuṇṭha planets; rūpiṇī-in her transcendental form; urugāya-the Lord, who is sung of by the great devotees; pādayoḥ-under the lotus feet of the Lord; karoti-does; mānam-respectful services; bahudhā-in diverse paraphernalia; vibhūtibhiḥ-accompanied by her personal associates; preṅkham-movement of enjoyment; śritā-taken shelter of; yā-who; kusumākara-spring; anugaiḥ-by the black bees; vigīyamānā-being followed by the songs; priya-karma-activities of the dearmost; gāyatī-singing.

The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions-but is also engaged in singing the glories of the Lord's activities.

TEXT 15

dadarśa tatrākhila-sātvatāṁ patiṁ

śriyaḥ patiṁ yajña-patiṁ jagat-patim

sunanda-nanda-prabalārhaṇādibhiḥ

sva-pārṣadāgraiḥ parisevitaṁ vibhum

SYNONYMS

dadarśa-Brahmā saw; tatra-there (in Vaikuṇṭhaloka); akhila-entire; sātvatām-of the great devotees; patim-the Lord; śriyaḥ-of the goddess of fortune; patim-the Lord; yajña-of sacrifice; patim-the Lord; jagat-of the universe; patim-the Lord; sunanda-Sunanda; nanda-Nanda; prabala-Prabala; arhaṇa-Arhaṇa; ādibhiḥ-by them; sva-pārṣada-own associates; agraiḥ-by the foremost; parisevitam-being served in transcendental love; vibhum-the great Almighty.

Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.

When we speak of a king it is naturally understood that the king is accompanied by his confidential associates, like his secretary, private secretary, aide-de-camp, ministers and advisers. So also when we see the Lord we see Him with His different energies, associates, confidential servitors, etc. So the Supreme Lord, who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices and the enjoyer of everything in His entire creation, is not only the Supreme Person, but also is always surrounded by His immediate associates, all engaged in their loving transcendental service to Him.

TEXT 16

bhṛtya-prasādābhimukhaṁ dṛg-āsavaṁ

prasanna-hāsāruṇa-locanānanam

kirīṭinaṁ kuṇḍalinaṁ catur-bhujaṁ

pītāṁśukaṁ vakṣasi lakṣitaṁ śriyā

SYNONYMS

bhṛtya-the servitor; prasāda-affection; abhimukham-favorably facing; dṛk-the very sight; āsavam-an intoxication; prasanna-very much pleased; hāsa-smile; aruṇa-reddish; locana-eyes; ānanam-face; kirīṭinam-with helmet; kuṇḍalinam-with earrings; catuḥ-bhujam-with four hands; pīta-yellow; aṁśukam-dress; vakṣasi-on the chest; lakṣitam-marked; śriyā-with the goddess of fortune.

The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.

In the Padma Purāṇa, Uttara-khaṇḍa, there is a full description of the yoga-pīṭha, or the particular place where the Lord is in audience to His eternal devotees. In that yoga-pīṭha, the personifications of religion, knowledge, opulence and renunciation are all seated at the lotus feet of the Lord. The four Vedas, namely Ṛk, Sāma, Yajur and Atharva, are present there personally to advise the Lord. The sixteen energies headed by Caṇḍa are all present there. Caṇḍa and Kumuda are the first two doorkeepers, at the middle door are the doorkeepers named Bhadra and Subhadra, and at the last door are Jaya and Vijaya. There are other doorkeepers also, named Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, etc. The Lord's palace is well decorated and protected by the above-mentioned doorkeepers.

TEXT 17

adhyarhaṇīyāsanam āsthitaṁ paraṁ

vṛtaṁ catuḥ-ṣoḍaśa-pañca-śaktibhiḥ

yuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ

sva eva dhāman ramamāṇam īśvaram

SYNONYMS

adhyarhaṇīya-greatly worshipable; āsanam-throne; āsthitam-seated on it; param-the Supreme; vṛtam-surrounded by; catuḥ-four, namely prakṛti, puruṣa, mahat and ego; ṣoḍaśa-the sixteen; pañca-the five; śaktibhiḥ-by the energies; yuktam-empowered with; bhagaiḥ-His opulences; svaiḥ-personal; itaratra-other minor prowesses; ca-also; adhruvaiḥ-temporary; sve-own; eva-certainly; dhāman-abode; ramamāṇam-enjoying; īśvaram-the Supreme Lord.

The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode.

The Lord is naturally endowed with His six opulences. Specifically, He is the richest, He is the most powerful, He is the most famous, He is the most beautiful, He is the greatest in knowledge, and He is the greatest renouncer as well. And for His material creative energies, He is served by four, namely the principles of prakṛti, puruṣa, mahat-tattva and ego. He is also served by the sixteen, namely the five elements (earth, water, air, fire and sky), the five perceptive sense organs (the eye, ear, nose, tongue and skin), and the five working sense organs (the hand, the leg, the stomach, the evacuation outlet and the genitals), and the mind. The five includes the sense objects, namely form, taste, smell, sound and touch. All these twenty-five items serve the Lord in the material creation, and all of them are personally present to serve the Lord. The insignificant opulences numbering eight (the aṣṭa-siddhis, attained by yogīs for temporary overlordship) are also under His control, but He is naturally full with all such powers without any effort, and therefore He is the Supreme Lord.

The living being, by severe penance and performance of bodily exercises, can temporarily attain some wonderful power, but that does not make him the Supreme Lord. The Supreme Lord, by His own potency, is unlimitedly more powerful than any yogī, He is unlimitedly more learned than any jñānī, He is unlimitedly richer than any wealthy person, He is unlimitedly more beautiful than any beautiful living being, and He is unlimitedly more charitable than any philanthropist. He is above all; no one is equal to or greater than Him. Nor can anyone reach His level of perfection in any of the above powers by any amount of penance or yogic demonstrations. The yogīs are dependent on His mercy. Out of His immensely charitable disposition He can award some temporary powers to the yogīs because of the yogīs hankering after them, but to His unalloyed devotees, who do not want anything from the Lord save and except His transcendental service, the Lord is so pleased that He gives Himself in exchange for unalloyed service.

TEXT 18

tad-darśanāhlāda-pariplutāntaro

hṛṣyat-tanuḥ prema-bharāśru-locanaḥ

nanāma pādāmbujam asya viśva-sṛg

yat pāramahaṁsyena pathādhigamyate

SYNONYMS

tat-by that audience of the Lord; darśana-audience; āhlāda-joy; paripluta-overwhelmed; antaraḥ-within the heart; hṛṣyat-full in ecstasy; tanuḥ-body; prema-bhara-in full transcendental love; aśru-tears; locanaḥ-in the eyes; nanāma-bowed down; pāda-ambujam-under the lotus feet; asya-of the Lord; viśva-sṛk-the creator of the universe; yat-which; pāramahaṁsyena-by the great liberated soul; pathā-the path; adhigamyate-is followed.

Lord Brahmā, thus seeing the Personality of Godhead in His fullness, was overwhelmed with joy within his heart, and thus in full transcendental love and ecstasy, his eyes filled with tears of love. He thus bowed down before the Lord. That is the way of the highest perfection for the living being [paramahaṁsa].

In the beginning of the Śrīmad-Bhāgavatam it is stated that this great literature is meant for the paramahaṁsas. Paramo nirmatsarāṇāṁ satām [SB 1.1.2], i.e. the Śrīmad-Bhāgavatam is meant for persons completely free from malice. In the conditioned life the malicious life begins from the top, namely bearing malice against the Supreme Personality of Godhead. The Personality of Godhead is an established fact in all the revealed scriptures, and in the Bhagavad-gītā the personal feature of the Supreme Lord is especially mentioned, so much so that the last portion of the great literature has emphatically stressed that one should surrender unto the Personality of Godhead to be saved from the miseries of life. Unfortunately, persons with impious backgrounds do not believe in the Personality of Godhead, and everyone wants to become God himself without any qualification. This malicious nature in the conditioned soul continues even up to the stage when a person wants to be one with the Lord, and thus even the greatest of the empiric philosophers speculating on becoming one with the Supreme Lord cannot become a paramahaṁsa because the malicious mind is there. Therefore the paramahaṁsa stage of life can be attained only by those who are fixed in the practice of bhakti-yoga. This bhakti-yoga begins if a person has the firm conviction that simply discharging devotional service to the Lord in full transcendental love can elevate him to the highest perfectional stage of life. Brahmājī believed in this art of bhakti-yoga; he believed in the instruction of the Lord to execute tapa, and he discharged the function with great penance and thus achieved the great success of seeing the Vaikuṇṭhalokas and the Lord also by personal experience. No one can reach the abode of the Supreme Lord by any mechanical means of the mind or machine, but one can reach the abode of the Vaikuṇṭhalokas simply by following the process of bhakti-yoga because the Lord can be realized only through the bhakti-yoga process. Lord Brahmājī was actually sitting on his lotus seat, and from there, by executing the process of bhakti-yoga in great seriousness, he could see the Vaikuṇṭhalokas with all variegatedness as well as the Lord in person and His associates.

Following in the footsteps of Lord Brahmā, any person, even up to this day, can attain the same perfection by following the path of the paramahaṁsa as recommended herein. Lord Caitanya also approved of this method of self-realization for men in this age. One should first, with all conviction, believe in the Personality of Godhead Śrī Kṛṣṇa, and without making efforts to realize Him by speculative philosophy, one should prefer to hear about Him from the Śrīmad Bhagavad-gītā and later from the text of the Śrīmad-Bhāgavatam. One should hear such discourses from a person Bhāgavatam and not from the professional man, or from the karmī, jñānī or yogī. That is the secret of learning the science. One does not need to be in the renounced order of life; he can remain in his present condition of life, but he must search out the association of a bona fide devotee of the Lord and hear from him the transcendental message of the Lord with faith and conviction. That is the path of the paramahaṁsa recommended herein. Amongst various holy names of the Lord, He is also called ajita, or one who can never be conquered by anyone else. Yet He can be conquered by the paramahaṁsa path, as practically realized and shown by the great spiritual master Lord Brahmā. Lord Brahmā has personally recommended this paramahaṁsa-panthāḥ in his own words as follows:

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām

Lord Brahmā said, "O my Lord Kṛṣṇa, a devotee who abandons the path of empiric philosophical speculation aimed at merging in the existence of the Supreme and engages himself in hearing Your glories and activities from a bona fide sādhu, or saint, and who lives an honest life in the occupational engagement of his social life, can conquer Your sympathy and mercy even though You are ajita, or unconquerable." (SB 10.14.3) That is the path of the paramahaṁsas, which was personally followed by Lord Brahmā and later recommended by him for attaining perfect success in life.

TEXT 19

taṁ prīyamāṇaṁ samupasthitaṁ kaviṁ

prajā-visarge nija-śāsanārhaṇam

babhāṣa īṣat-smita-śociṣā girā

priyaḥ priyaṁ prīta-manāḥ kare spṛśan

SYNONYMS

tam-unto Lord Brahmā; prīyamāṇam-worthy of being dear; samupasthitam-present before; kavim-the great scholar; prajā-living entities; visarge-in the matter of creation; nija-His own; śāsana-control; arhaṇam-just suitable; babhāṣe-addressed; īṣat-mild; smita-smiling; śociṣā-with enlightening; girā-words; priyaḥ-the beloved; priyam-the counterpart of love; prīta-manāḥ-being very much pleased; kare-by the hand; spṛśan-shaking.

And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.

The creation of the material world is not blind or accidental. The living entities who are ever conditioned, or nitya-baddha, are thus given a chance for liberation under the guidance of His own representative like Brahmā. The Lord instructs Brahmā in Vedic knowledge in order to diffuse this knowledge to the conditioned souls. The conditioned souls are forgetful souls in their relationship with the Lord, and thus a period of creation and the process of dissemination of Vedic knowledge are necessary activities of the Lord. Lord Brahmā has a great responsibility in delivering the conditioned souls, and therefore he is very dear to the Lord.

Brahmā also does his duty very perfectly, not only by generating the living entities but also by spreading his party for reclaiming the fallen souls. The party is called the Brahma-sampradāya, and any member of this party to date is naturally engaged in reclaiming the fallen souls back to Godhead, back home. The Lord is very much anxious to get back His parts and parcels, as stated in the Bhagavad-gītā. No one is more dear than the one who takes the task of reclaiming the fallen souls back to Godhead.

There are many renegades from the Brahma-sampradāya whose only business is to make men more forgetful of the Lord and thus entangle them more and more in material existence. Such persons are never dear to the Lord, and the Lord sends them deeper into the darkest region of matter so that such envious demons may not be able to know the Supreme Lord.

Anyone, however, preaching the mission of the Lord in the line of the Brahma-sampradāya is always dear to the Lord, and the Lord, being satisfied with such a preacher of the authorized bhakti cult, shakes hands with him in great satisfaction.

TEXT 20

śrī-bhagavān uvāca

tvayāhaṁ toṣitaḥ samyag

veda-garbha sisṛkṣayā

ciraṁ bhṛtena tapasā

dustoṣaḥ kūṭa-yoginām

SYNONYMS

śrī-bhagavān uvāca-the all-beautiful Personality of Godhead said; tvayā-by you; aham-I am; toṣitaḥ-pleased; samyak-complete; veda-garbha-impregnated with the Vedas; sisṛkṣayā-for creating; ciram-for a long time; bhṛtena-accumulated; tapasā-by penance; dustoṣaḥ-very hard to please; kūṭa-yoginām-for the pseudo mystics.

The beautiful Personality of Godhead addressed Lord Brahmā: O Brahmā, impregnated with the Vedas, I am very much pleased with your long accumulated penance with the desire for creation. Hardly am I pleased with the pseudo mystics.

There are two kinds of penance: one for sense gratification and the other for self-realization. There are many pseudo mystics who undergo severe penances for their own satisfaction, and there are others who undergo severe penances for the satisfaction of the senses of the Lord. For example, the penances undertaken to discover nuclear weapons will never satisfy the Lord because such a penance is never satisfactory. By nature's own way, everyone has to meet death, and if such a process of death is accelerated by anyone's penances, there is no satisfaction for the Lord. The Lord wants every one of His parts and parcels to attain eternal life and bliss by coming home to Godhead, and the whole material creation is meant for that objective. Brahmā underwent severe penances for that purpose, namely to regulate the process of creation so that the Lord might be satisfied. Therefore the Lord was very much pleased with him, and for this Brahmā was impregnated with Vedic knowledge. The ultimate purpose of Vedic knowledge is to know the Lord and not to misuse the knowledge for any other purposes. Those who do not utilize Vedic knowledge for that purpose are known as kūṭa-yogīs, or pseudo transcendentalists who spoil their lives with ulterior motives.

TEXT 21

varaṁ varaya bhadraṁ te

vareśaṁ mābhivāñchitam

brahmañ chreyaḥ-pariśrāmaḥ

puṁsāṁ mad-darśanāvadhiḥ

SYNONYMS

varam-benediction; varaya-just ask from; bhadram-auspicious; te-unto you; vara-īśam-the giver of all benediction; mā (mām)-from Me; abhivāñchitam-wishing; brahman-O Brahmā; śreyaḥ-the ultimate success; pariśrāmaḥ-for all penances; puṁsām-for everyone; mat-My; darśana-realization; avadhiḥ-up to the limit of.

I wish you good luck. O Brahmā, you may ask from Me, the giver of all benediction, all that you may desire. You may know that the ultimate benediction, as the result of all penances, is to see Me by realization.

The ultimate realization of the Supreme Truth is knowing and seeing face to face the Personality of Godhead. Realization of the impersonal Brahman and localized Paramātmā features of the Personality of Godhead is not ultimate realization, When one realizes the Supreme Lord, one does not struggle hard to perform such penances. The next stage of life is to discharge devotional service to the Lord just to satisfy Him. In other words, one who has realized and seen the Supreme Lord has attained all perfection because everything is included in that highest perfectional stage. The impersonalists and the pseudo mystics, however, cannot reach this state.

TEXT 22

manīṣitānubhāvo 'yaṁ

mama lokāvalokanam

yad upaśrutya rahasi

cakartha paramaṁ tapaḥ

SYNONYMS

manīṣita-ingenuity; anubhāvaḥ-perception; ayam-this; mama-My; loka-abode; avalokanam-seeing by actual experience; yat-because; upaśrutya-hearing; rahasi-in great penance; cakartha-having performed; paramam-highest; tapaḥ-penance.

The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order.

The highest perfectional stage of life is to know the Lord by actual perception, by the grace of the Lord. This can be attained by everyone who is willing to discharge the act of devotional service to the Lord as enjoined in the revealed scriptures that are standard and accepted by the bona fide ācāryas, spiritual masters. For example, the Bhagavad-gītā is the approved Vedic literature accepted by all the great ācāryas, such as Śaṅkara, Rāmānuja, Madhva, Caitanya, Viśvanātha, Baladeva, Siddhānta Sarasvatī and many others. In that Bhagavad-gītā the Personality of Godhead, Śrī Kṛṣṇa, asks that one always be mindful of Him, always be His devotee, always worship Him only, and always bow down before the Lord. And by doing so one is sure to go back home, back to Godhead, without any doubt. In other places also the same order is there, that one give up all other engagements and fully surrender unto the Lord without hesitation. And the Lord will give such a devotee all protection. These are the secrets of attaining the highest perfectional stage. Lord Brahmā exactly followed these principles without any superiority complex, and thus he attained the highest perfectional stage of experiencing the abode of the Lord and the Lord Himself with all His paraphernalia. Impersonal realization of the effulgence of the Lord's body is not the highest perfectional stage, nor is the stage of Paramātmā realization. The word manīṣita is significant. Everyone is falsely or factually proud of his so-called learning. But the Lord says that the highest perfectional stage of learning is to know Him and His abode, devoid of all illusion.

TEXT 23

pratyādiṣṭaṁ mayā tatra

tvayi karma-vimohite

tapo me hṛdayaṁ sākṣād

ātmāhaṁ tapaso 'nagha

SYNONYMS

pratyādiṣṭam-ordered; mayā-by Me; tatra-because of; tvayi-unto you; karma-duty; vimohite-being perplexed; tapaḥ-penance; me-Me; hṛdayam-heart; sākṣāt-directly; ātmā-life and soul; aham-Myself; tapasaḥ-of one who is engaged in penance; anagha-O sinless one.

O sinless Brahmā, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent.

The penance by which one can see the Personality of Godhead face to face is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. But by engagement in the devotional service of the Lord one becomes detached from this enjoying spirit. The devotees automatically become detached from worldly enjoyment, and this detachment is the result of perfect knowledge. Therefore the penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency.

One cannot enjoy material illusory prosperity if he desires to return home, back to Godhead. One who has no information of the transcendental bliss in the association of the Lord foolishly desires to enjoy this temporary material happiness. In the Caitanya-caritāmṛta it is said that if someone sincerely wants to see the Lord and at the same time wants to enjoy this material world, he is considered to be a fool only. One who wants to remain here in the material world for material enjoyment has no business entering into the eternal kingdom of God. The Lord favors such a foolish devotee by snatching all that he may possess in the material world. If such a foolish devotee of the Lord tries to recoup his position, then the merciful Lord again snatches away all that he may have possessed. By such repeated failures in material prosperity he becomes very unpopular with his family members and friends. In the material world the family members and friends honor persons who are very successful in accumulating wealth by any means. The foolish devotee of the Lord is thus put into forcible penance by the grace of the Lord, and at the end the devotee becomes perfectly happy, being engaged in the service of the Lord. Therefore penance in devotional service of the Lord, either by voluntary submission or by being forced by the Lord, is necessary for attaining perfection, and thus such penance is the internal potency of the Lord.

One cannot, however, be engaged in the penance of devotional service without being completely free from all sins. As stated in the Bhagavad-gītā, only a person who is completely free from all reactions of sins can engage himself in the worship of the Lord. Brahmājī was sinless, and therefore he faithfully discharged the advice of the Lord, "tapa tapa," and the Lord, being satisfied with him, awarded him the desired result. Therefore only love and penance combined can please the Lord, and thus one is able to attain His complete mercy. He directs the sinless, and the sinless devotee attains the highest perfection of life.

TEXT 24

sṛjāmi tapasaivedaṁ

grasāmi tapasā punaḥ

bibharmi tapasā viśvaṁ

vīryaṁ me duścaraṁ tapaḥ

SYNONYMS

sṛjāmi-I create; tapasā-by the same energy of penance; eva-certainly; idam-this; grasāmi tapasā-I do withdraw also by the same energy; punaḥ-again; bibharmi-do maintain; tapasā-by penance; viśvam-the cosmos; vīryam-potency; me-My; duścaram-severe; tapaḥ-penance.

I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potential power is penance only.

In executing penance, one must be determined to return home, back to Godhead, and must decide to undergo all types of tribulations for that end. Even for material prosperity, name and fame, one has to undergo severe types of penance, otherwise no one can become an important figure in this material world. Why, then, are there severe types of penance for the perfection of devotional service? An easygoing life and attainment of perfection in transcendental realization cannot go together. The Lord is more clever than any living entity; therefore He wants to see how painstaking the devotee is in devotional service. The order is received from the Lord, either directly or through the bona fide spiritual master, and to execute that order, however painstaking, is the severe type of penance. One who follows the principle rigidly is sure to achieve success in attaining the Lord's mercy.

TEXT 25

brahmovāca

bhagavan sarva-bhūtānām

adhyakṣo 'vasthito guhām

veda hy apratiruddhena

prajñānena cikīrṣitam

SYNONYMS

brahmā uvāca-Lord Brahmā said; bhagavan-O my Lord; sarva bhūtānām-of all living entities; adhyakṣaḥ-director; avasthitaḥ-situated; guhām-within the heart; veda-know; hi-certainly; apratiruddhena-without hindrance; prajñānena-by superintelligence; cikīrṣitam-endeavors.

Lord Brahmā said: O Personality of Godhead, You are situated in every living entity's heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.

The Bhagavad-gītā confirms that the Lord is situated in everyone's heart as the witness, and as such He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, for without the Lord's sanction no one can enjoy. For example, in a prohibited area a habituated drunkard puts forward his application to the director of drinking, and the director, considering his case, sanctions only a certain amount of liquor for drinking. Similarly, the whole material world is full of many drunkards, in the sense that each and every one of the living entities has something in his mind to enjoy, and everyone desires the fulfillment of his desires very strongly. The almighty Lord, being very kind to the living entity, as the father is kind to the son, fulfills the living entity's desire for his childish satisfaction. With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires.

The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together. perfection of desires may be achieved when one desires to serve the Lord, and the Lord also desires that every living entity banish all personal desires and cooperate with His desires. That is the last instruction of the Bhagavad-gītā. Brahmājī agreed to this proposal, and therefore he is given the responsible post of creating generations in the vacant universe. Oneness with the Lord therefore consists of dovetailing one's desires with the desires of the Supreme Lord. That makes for the perfection of all desires.

The Lord, as the Supersoul in the heart of every living being, knows what is in the mind of each living entity, and no one can do anything without the knowledge of the Lord within. By His superior intelligence, the Lord gives everyone the chance to fulfill his desires to the fullest extent, and the resultant reaction is also awarded by the Lord.

TEXT 26

tathāpi nāthamānasya

nātha nāthaya nāthitam

parāvare yathā rūpe

jānīyāṁ te tv arūpiṇaḥ

SYNONYMS

tathā api-in spite of that; nāthamānasya-of the one who is asking for; nātha-O Lord; nāthaya-please award; nāthitam-as it is desired; para-avare-in the matter of mundane and transcendental; yathā-as it is; rūpe-in the form; jānīyām-may it be known; te-Your; tu-but; arūpiṇaḥ-one who is formless.

In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.

TEXT 27

yathātma-māyā-yogena

nānā-śakty-upabṛṁhitam

vilumpan visṛjan gṛhṇan

bibhrad ātmānam ātmanā

SYNONYMS

yathā-as much as; ātma-own; māyā-potency; yogena-by combination; nānā-various; śakti-energy; upabṛṁhitam-by combination and permutation; vilumpan-in the matter of annihilation; visṛjan-in the matter of generation; gṛhṇan-in the matter of acceptance; bibhrat-in the matter of maintenance; ātmānam-own self; ātmanā-by the self.

And [please inform me] how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation.

The whole manifestation is the Lord Himself by diffusion of His different energies only, namely the internal, external and marginal, just as the sunlight is the manifestation of the energy of the sun planet. Such energy is simultaneously one with and different from the Lord, just as the sunshine is simultaneously one with and different from the sun planet. The energies are acting by combination and permutation by the indication of the Lord, and the acting agents, like Brahmā, Viṣṇu and Śiva, are also different incarnations of the Lord. In other words, there is nothing but the Lord, and still the Lord is different from all such manifestive activities. How it is so will be explained later on.

TEXT 28

krīḍasy amogha-saṅkalpa

ūrṇanābhir yathorṇute

tathā tad-viṣayāṁ dhehi

manīṣāṁ mayi mādhava

SYNONYMS

krīḍasi-as You play; amogha-infallible; saṅkalpa-determination; ūrṇanābhiḥ-the spider; yathā-as much as; ūrṇute-covers; tathā-so and so; tat-viṣayām-in the subject of all those; dhehi-do let me know; manīṣām-philosophically; mayi-unto me; mādhava-O master of all energies.

O master of all energies, please tell me philosophically all about them. You play like a spider that covers itself by its own energy, and Your determination is infallible.

By the inconceivable energy of the Lord, every creative element has its own potencies, known as the potency of the element, potency of knowledge and potency of different actions and reactions. By a combination of such potential energies of the Lord there is the manifestation of creation, maintenance and annihilation in due course of time and by different agents like Brahmā, Viṣṇu and Maheśvara. Brahmā creates, Viṣṇu maintains, and Lord Śiva destroys. But all such agents and creative energies are emanations from the Lord, and as such there is nothing except the Lord, or the one supreme source of different diversities. The exact example is the spider and spider's web. The web is created by the spider, and it is maintained by the spider, and as soon as the spider likes, the whole thing is wound up within the spider. The spider is covered within the web. If an insignificant spider is so powerful as to act according to its will, why can't the Supreme Being act by His supreme will in the creation, maintenance and destruction of the cosmic manifestations? By the grace of the Lord, a devotee like Brahmā, or one in his chain of disciplic succession, can understand the almighty Personality of Godhead eternally engaged in His transcendental pastimes in the region of different energies.

TEXT 29

bhagavac-chikṣitam ahaṁ

karavāṇi hy atandritaḥ

nehamānaḥ prajā-sargaṁ

badhyeyaṁ yad-anugrahāt

SYNONYMS

bhagavat-by the Personality of Godhead; śikṣitam-taught; aham-myself; karavāṇi-by acting; hi-certainly; atandritaḥ-instrumental; na-never; ihamānaḥ-although acting; prajā-sargam-generation of the living entities; badhyeyam-be conditioned; yat-as a matter of fact; anugrahāt-by the mercy of.

Please tell me so that I may be taught in the matter by the instruction of the Personality of Godhead and may thus act instrumentally to generate living entities, without being conditioned by such activities.

Brahmājī does not want to become a speculator dependent on the strength of his personal knowledge and conditioned to material bondage. Everyone should know in clear consciousness that one is, in the execution of all activities, an instrument. A conditioned soul is instrumental in the hands of the external energy, guṇa-mayī māyā, or the illusory energy of the Lord, and in the liberated stage the living entity is instrumental to the will of the Personality of Godhead directly. To be instrumental to the direct will of the Lord is the natural constitutional position of the living entity, whereas to be an instrument in the hands of the illusory energy of the Lord is material bondage for the living entity. In that conditioned state, the living entity speculates on the Absolute Truth and His different activities. But in the unconditioned stage the living entity directly receives knowledge from the Lord, and such a liberated soul acts flawlessly, without any speculative habit. The Bhagavad-gītā (10.10-11) confirms emphatically that the pure devotees, who are constantly engaged in the loving transcendental service of the Lord, are directly advised by the Lord, so much so that the devotee unwaveringly makes progress on the path home, back to Godhead. Pure devotees of the Lord are therefore not proud of their definite progress, whereas the nondevotee speculator is in the darkness of illusory energy and is very much proud of his misleading knowledge based on speculation without any definite path. Lord Brahmā wanted to be saved from that pitfall of pride, although he was posted in the most exalted position within the universe.

TEXT 30

yāvat sakhā sakhyur iveśa te kṛtaḥ

prajā-visarge vibhajāmi bho janam

aviklavas te parikarmaṇi sthito

mā me samunnaddha-mado 'ja māninaḥ

SYNONYMS

yāvat-as it is; sakhā-friend; sakhyuḥ-unto the friend; iva-like that; īśa-O Lord; te-You; kṛtaḥ-have accepted; prajā-the living entities; visarge-in the matter of creation; vibhajāmi-as I shall do it differently; bhoḥ-O my Lord; janam-those who are born; aviklavaḥ-without being perturbed; te-Your; parikarmaṇi-in the matter of service; sthitaḥ-thus situated; mā-may it never be; me-unto me; samunnaddha-resulting arise; madaḥ-madness; aja-O unborn one; māninaḥ-thus being thought of.

O my Lord, the unborn, You have shaken hands with me just as a friend does with a friend [as if equal in position]. I shall be engaged in the creation of different types of living entities, and I shall be occupied in Your service. I shall have no perturbation, but I pray that all this may not give rise to pride, as if I were the Supreme.

Lord Brahmā is definitely situated in the humor of friendship with the Lord. Every living being is eternally related with the Personality of Godhead in one of five different transcendental humors, namely śānta, dāsya, sakhya, vātsalya and mādhurya. We have already discussed these five kinds of humors in relationship with the Personality of Godhead. It is clearly exhibited herein that Lord Brahmā is related to the Personality of Godhead in the transcendental humor of friendship. A pure devotee may be related with the Lord in any one of the transcendental humors, even in the humor of parenthood, but the devotee of the Lord is always a transcendental servitor. No one is equal to or greater than the Lord. That is the version of the Bhagavad-gītā. Brahmājī, although eternally related with the Lord in the transcendental humor of friendship, and although entrusted with the most exalted post of creating different grades of living entities, is still conscious of his position, that he is neither the Supreme Lord nor supremely powerful. It is possible that some extremely powerful personality, within or without the universe, may sometimes show more power than the Lord Himself. Still the pure devotee knows that this power is a vibhūti delegated by the Lord, and such a delegated powerful living entity is never independent. Śrī Hanumānjī crossed the Indian Ocean by jumping over the sea, and Lord Śrī Rāmacandra engaged Himself in marching over the bridge, but this does not mean that Hanumānjī was more powerful than the Lord. Sometimes the Lord gives extraordinary powers to His devotee, but the devotee knows always that the power belongs to the Personality of Godhead and that the devotee is only an instrument. The pure devotee is never puffed up like the nondevotee class of men who falsely think that they are God. It is astonishing to see how a person who is being kicked by the laws of the Lord's illusory energy at every step can falsely think of becoming one with the Lord. Such thinking is the last snare of the illusory energy offered to the conditioned soul. The first illusion is that he wants to become Lord of the material world by accumulating wealth and power, but when he is frustrated in that attempt he wants to be one with the Lord. So both becoming the most powerful man in the material world and desiring to become one with the Lord are different illusory snares. And because the pure devotees of the Lord are surrendered souls, they are above the illusory snares of māyā. Because Lord Brahmā is a pure devotee, even though the first dominating deity in the material world and therefore able to do many wonderful things, he would never, like the nondevotee with a poor fund of knowledge, have the audacity to think of becoming one with the Lord. People with a poor fund of knowledge should take lessons from Brahmā when they are puffed up with the false notion of becoming God.

Factually Lord Brahmā does not create the living entities. In the beginning of the creation he is empowered to give different bodily shapes to the living entities according to their work during the last millennium. Brahmājī's duty is just to wake the living entities from their slumber and to engage them in their proper duty. The different grades of living entities are not created by Brahmājī by his capricious whims, but he is entrusted with the task of giving the living entities different grades of body so that they can work accordingly. And still he is conscious that he is only instrumental, so that he may not think of himself as the Supreme Powerful Lord.

Devotees of the Lord are engaged in the specific duty offered by the Lord, and such duties are successfully carried out without hindrance because they are ordained by the Lord. The credit of success goes not to the doer but to the Lord. But persons with a poor fund of knowledge take the credit of success into their own accounts and give nothing to the credit of the Lord. That is the symptom of the nondevotee class of men.

TEXT 31

śrī-bhagavān uvāca

jñānaṁ parama-guhyaṁ me

yad vijñāna-samanvitam

sarahasyaṁ tad-aṅgaṁ ca

gṛhāṇa gaditaṁ mayā

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; jñānam-knowledge acquired; parama-extremely; guhyam-confidential; me-of Me; yat-which is; vijñāna-realization; samanvitam-coordinated; sa-rahasyam-with devotional service; tat-of that; aṅgam ca-necessary paraphernalia; gṛhāṇa-just try to take up; gaditam-explained; mayā-by Me.

The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.

Lord Brahmā is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhāgavatam in four verses. These were Brahmā's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahmā be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahmā that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahmā may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom. Out of many liberated souls, someone may be qualified to know the Personality of Godhead. In the Bhagavad-gītā it is also said by the Lord Himself that out of many hundreds of thousands of people, one may try for perfection in human life, and out of many liberated souls, one may know Him as He is. Therefore, the knowledge of the Personality of Godhead may be attained by devotional service only. Rahasyam means devotional service. Lord Kṛṣṇa instructed Arjuna in the Bhagavad-gītā because He found Arjuna to be a devotee and friend. Without such qualifications, one cannot enter into the mystery of the Bhagavad-gītā Therefore, one cannot understand the Personality of Godhead unless one becomes a devotee and discharges devotional service. This mystery is love of Godhead. Therein lies the main qualification for knowing the mystery of the Personality of Godhead. And to attain the stage of transcendental love of Godhead, regulative principles of devotional service must be followed. The regulative principles are called vidhi-bhakti, or the devotional service of the Lord, and they can be practiced by a neophyte with his present senses. Such regulative principles are mainly based on hearing and chanting of the glories of the Lord. And such hearing and chanting of the glories of the Lord can be made possible in the association of devotees only. Lord Caitanya therefore recommended five main principles for attaining perfection in the devotional service of the Lord. The first is association with devotees (hearing); second is chanting the glories of the Lord; third, hearing Śrīmad-Bhāgavatam from the pure devotee; fourth, residing in a holy place connected with the Lord; and fifth, worshiping the Deity of the Lord with devotion. Such rules and regulations are parts of devotional service. So, as requested by Lord Brahmā, the Personality of Godhead will explain all about the four questions put forward by Brahmā, and others also which are parts and parcels of the same questions.

TEXT 32

yāvān ahaṁ yathā-bhāvo

yad-rūpa-guṇa-karmakaḥ

tathaiva tattva-vijñānam

astu te mad-anugrahāt

SYNONYMS

yāvān-as I am in eternal form; aham-Myself; yathā-as much as; bhāvaḥ-transcendental existence; yat-those; rūpa-various forms and colors; guṇa-qualities; karmakaḥ-activities; tathā-so and so; eva-certainly; tattva-vijñānam-factual realization; astu-let it be; te-unto you; mat-My; anugrahāt-by causeless mercy.

All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities-let all be awakened within you by factual realization, out of My causeless mercy.

The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.

In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gītā also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga-māyā potency.

To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of yāvān, as explained by Śrīla Jīva Gosvāmī, the greatest scholar of Śrīmad-Bhāgavatam.

The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda [Bs. 5.1]. A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.

The Lord discloses to the devotee His unlimited varieties of transcendental bodies, all identical with one another with different kinds of bodily features. Some of the transcendental bodies of the Lord are blackish, and some of them are whitish. Some of them are reddish, and some are yellowish. Some of them are four-handed and some of them two-handed. Some of them are like the fish, and some are like the lion. All these different transcendental bodies of the Lord, without any differential category, are disclosed to the devotees of the Lord by the mercy of the Lord, and thus the impersonalists' false arguments claiming the formlessness of the Supreme Truth do not appeal to a devotee of the Lord, even though such a devotee may not be very advanced in devotional service.

The Lord has unlimited numbers of transcendental qualities, and one of them is His affection for His unalloyed devotee. In the history of the mundane world we can appreciate His transcendental qualities. The Lord incarnates Himself for the protection of His devotees and for the annihilation of the faithless. His activities are in relationship with His devotees. Śrīmad-Bhāgavatam is full of such activities of the Lord in relationship with His devotees, and the nondevotees have no knowledge of such pastimes. The Lord lifted the Govardhana Hill when He was only seven years old and protected His pure devotees at Vṛndāvana from the wrath of Indra, who was overflooding the place with rain. Now this lifting of the Govardhana Hill by a seven-year-old boy may be unbelievable for the faithless, but for the devotees it is absolutely believable. The devotee believes in the almighty potency of the Lord, while the faithless say that the Lord is almighty but do not believe it. Such men with a poor fund of knowledge do not know that the Lord is the Lord eternally and that one cannot become the Lord by meditation for millions of years or by mental speculation for billions of years.

The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else.

TEXT 33

aham evāsam evāgre

nānyad yat sad-asat param

paścād ahaṁ yad etac ca

yo 'vaśiṣyeta so 'smy aham

SYNONYMS

aham-I, the Personality of Godhead; eva-certainly; āsam-existed; eva-only; agre-before the creation; na-never; anyat-anything else; yat-all those; sat-the effect; asat-the cause; param-the supreme; paścāt-at the end; aham-I, the Personality of Godhead; yat-all these; etat-creation; ca-also; yaḥ-everything; avaśiṣyeta-remains; saḥ-that; asmi-I am; aham-I, the Personality of Godhead.

Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.

We should note very carefully that the Personality of Godhead is addressing Lord Brahmā and specifying with great emphasis Himself, pointing out that it is He, the Personality of Godhead, who existed before the creation, it is He only who maintains the creation, and it is He only who remains after the annihilation of the creation. Brahmā is also a creation of the Supreme Lord. The impersonalist puts forth the theory of oneness in the sense that Brahmā, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I, and that there is thus nothing more than the principle of I, as explained in this verse. Accepting the argument of the impersonalist, it is to be admitted that the Lord is the creator I and that the Brahmā is the created I. Therefore there is a difference between the two "I's," namely the predominator I and the predominated I. Therefore there are still two I's, even accepting the argument of the impersonalist. But we must note carefully that these two I's are accepted in the Vedic literature (Kaṭhopaniṣad) in the sense of quality. The Kaṭhopaniṣad says:

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān

The creator "I" and the created "I" are both accepted in the Vedas as qualitatively one because both of them are nityas and cetanas. But the singular "I" is the creator "I," and the created "I's" are of plural number because there are many "I's" like Brahmā and those generated by Brahmā. It is the simple truth. The father creates or begets a son, and the son also creates many other sons, and all of them may be one as human beings, but at the same time from the father, the son and the grandsons are all different. The son cannot take the place of the father, nor can the grandsons. Simultaneously the father, the son and the grandson are one and different also. As human beings they are one, but as relativities they are different. Therefore the relativities of the creator and the created or the predominator and the predominated have been differentiated in the Vedas by saying that the predominator "I" is the feeder of the predominated "I's," and thus there is a vast difference between the two principles of "I."

In another feature of this verse, no one can deny the personalities of both the Lord and Brahmā. Therefore in the ultimate issue both the predominator and predominated are persons. This conclusion refutes the conclusion of the impersonalist that in the ultimate issue everything is impersonal. This impersonal feature stressed by the less intelligent impersonalist school is refuted by pointing out that the predominator "I" is the Absolute Truth and that He is a person. The predominated "I," Brahmā, is also a person, but he is not the Absolute. For realization of one's self in spiritual psychology it may be convenient to assume oneself to be the same principle as the Absolute Truth, but there is always the difference of the predominated and the predominator, as clearly pointed out here in this verse, which is grossly misused by the impersonalists. Brahmā is factually seeing face to face his predominator Lord, who exists in His transcendental eternal form, even after the annihilation of the material creation. The form of the Lord, as seen by Brahmā, existed before the creation of Brahmā, and the material manifestation with all the ingredients and agents of material creation are also energetic expansions of the Lord, and after the exhibition of the Lord's energy comes to a close, what remains is the same Personality of Godhead. Therefore the form of the Lord exists in all circumstances of creation, maintenance and annihilation. The Vedic hymns confirm this fact in the statement vāsudevo vā idam agra āsīn na brahmā na ca śaṅkara eko nārāyaṇa āsīn na brahmā neśāna, etc. Before the creation there was none except Vāsudeva. There was neither Brahmā nor Śaṅkara. Only Nārāyaṇa was there and no one else, neither Brahmā nor Īśāna. Śrīpāda Śaṅkarācārya also confirms in his comments on the Bhagavad-gītā that Nārāyaṇa, or the Personality of Godhead, is transcendental to all creation, but that the whole creation is the product of avyakta. Therefore the difference between the created and the creator is always there, although both the creator and created are of the same quality.

The other feature of the statement is that the supreme truth is Bhagavān, or the Personality of Godhead. The Personality of Godhead and His kingdom have already been explained. The kingdom of Godhead is not void as conceived by the impersonalists. The Vaikuṇṭha planets are full of transcendental variegatedness, including the four-handed residents of those planets, with great opulence of wealth and prosperity, and there are even airplanes and other amenities required for high-grade personalities. Therefore the Personality of Godhead exists before the creation, and He exists with all transcendental variegatedness in the Vaikuṇṭhalokas. The Vaikuṇṭhalokas, also accepted in the Bhagavad-gītā as being of the sanātana nature, are not annihilated even after the annihilation of the manifested cosmos. Those transcendental planets are of a different nature altogether, and that nature is not subjected to the rules and regulations of material creation, maintenance or annihilation. The existence of the Personality of Godhead implies the existence of the Vaikuṇṭhalokas, as the existence of a king implies the existence of a kingdom.

In various places in Śrīmad-Bhāgavatam and in other revealed scriptures the existence of the Personality of Godhead is mentioned. For example, in Śrīmad-Bhāgavatam (2.8.10), Mahārāja Parīkṣit asks:

sa cāpi yatra puruṣo
viśva-sthity-udbhavāpyayaḥ
muktvātma-māyāṁ māyeśaḥ
śete sarva-guhāśayaḥ

"How does the Personality of Godhead, the cause of creation, maintenance and annihilation, who is always freed from the influence of the illusory energy and is the controller of the same, lie in everyone's heart?" Similar also is a question of Vidura's:

tattvānāṁ bhagavaṁs teṣāṁ
katidhā pratisaṅkramaḥ
tatremaṁ ka upāsīran
ka u svid anuśerate

(SB 3.7.37)

Śrīdhara Svāmī explains this in his notes: "During the annihilation of the creation, who serves the Lord lying on the Śeṣa, etc." This means that the transcendental Lord with all His name, fame, quality and paraphernalia exists eternally. The same confirmation is also in the Kāśī-khaṇḍa of the Skanda Purāṇa in connection with dhruva-carita. It is said there:

na cyavante 'pi yad-bhaktā
mahatyāṁ pralayāpadi
ato 'cyuto 'khile loke
sa ekaḥ sarvago 'vyayaḥ

Even the devotees of the Personality of Godhead are not annihilated during the period of the entire annihilation of the material world, not to speak of the Lord Himself. The Lord is ever-existent in all three stages of material change.

The impersonalist adduces no activity in the Supreme, but in this discussion between Brahmā and the Supreme Personality of Godhead the Lord is said to have activities also, as He has His form and quality. The activities of Brahmā and other demigods during the maintenance of the creation are to be understood as the activities of the Lord. The king, or the head executive of a state, may not be seen in the government offices, for he may be engaged in royal comforts. Yet it should be understood that everything is being done under his direction and everything is at his command. The Personality of Godhead is never formless. In the material world He may not be visible in His personal form to the less intelligent class of men, and therefore He may sometimes be called formless. But actually He is always in His eternal form in His Vaikuṇṭha planets as well as in other planets of the universes as different incarnations. The example of the sun is very appropriate in this connection. The sun in the night may not be visible to the eyes of men in the darkness, but the sun is visible wherever it has risen. That the sun is not visible to the eyes of the inhabitants of a particular part of the earth does not mean that the sun has no form.

In the Bṛhad-āraṇyaka Upaniṣad (1.4.1) there is the hymn ātmaivedam agra āsīt puruṣa-vidhaḥ. This mantra indicates the Supreme Personality of Godhead (Kṛṣṇa) even before the appearance of the puruṣa incarnation. In the Bhagavad-gītā (15.18) it is said that Lord Kṛṣṇa is Puruṣottama because He is the supreme puruṣa, transcendental even to the puruṣa-akṣara and the puruṣa-kṣara. The akṣara-puruṣa, or the Mahā-Viṣṇu, throws His glance over prakṛti, or material nature, but the Puruṣottama existed even before that. The Bṛhad-āraṇyaka Upaniṣad therefore confirms the statement of the Bhagavad-gītā that Lord Kṛṣṇa is the Supreme Person (Puruṣottama).

In some of the Vedas it is also said that in the beginning only the impersonal Brahman existed. However, according to this verse, the impersonal Brahman, which is the glowing effulgence of the body of the Supreme Lord, may be called the immediate cause, but the cause of all causes, or the remote cause, is the Supreme Personality of Godhead. The Lord's impersonal feature is existent in the material world because by material senses or material eyes the Lord cannot be seen or perceived. One has to spiritualize the senses before one can expect to see or perceive the Supreme Lord. But He is always engaged in His personal capacity, and He is eternally visible to the inhabitants of Vaikuṇṭhaloka, eye to eye. Therefore He is materially impersonal, just as the executive head of the state may be impersonal in the government offices, although he is not impersonal in the government house. Similarly, the Lord is not impersonal in His abode, which is always nirasta-kuhakam, as stated in the very beginning of the Bhāgavatam. Therefore both the impersonal and personal features of the Lord are acceptable, as mentioned in the revealed scriptures. This Personality of Godhead is very emphatically explained in the Bhagavad-gītā in connection with the verse brahmaṇo hi pratiṣṭhāham (Bg. 14.27). Therefore in all ways the confidential part of spiritual knowledge is realization of the Personality of Godhead, and not His impersonal Brahman feature. One should therefore have his ultimate aim of realization not in the impersonal feature but in the personal feature of the Absolute Truth. The example of the sky within the pot and the sky outside the pot may be helpful to the student for his realization of the all-pervading quality of the cosmic consciousness of the Absolute Truth. But that does not mean that the individual part and parcel of the Lord becomes the Supreme by a false claim. It means only that the conditioned soul is a victim of the illusory energy in her last snare. To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivī māyā. Even in the impersonal existence of the Lord, as it is in the material creation, one should aspire for personal realization of the Lord, and that is the meaning of paścād ahaṁ yad etac ca yo 'vaśiṣyeta so 'smy aham.

Brahmājī also accepted the same truth when he was instructing Nārada. He said:

so 'yaṁ te 'bhihitas tāta
bhagavān viśva-bhāvanaḥ

(SB 2.7.50)

There is no other cause of all causes than the Supreme Personality of Godhead, Hari. Therefore this verse aham eva never indicates anything other than the Supreme Lord, and one should therefore follow the path of the Brahma-sampradāya, or the path from Brahmājī to Nārada, to Vyāsadeva, etc., and make it a point in life to realize the Supreme Personality of Godhead, Hari, or Lord Kṛṣṇa. This very confidential instruction to the pure devotees of the Lord was also given to Arjuna and to Brahmā in the beginning of the creation. The demigods like Brahmā, Viṣṇu, Maheśvara, Indra, Candra and Varuṇa are undoubtedly different forms of the Lord for execution of different functions; the different elemental ingredients of material creation, as well as the multifarious energies, also may be of the same Personality of Godhead, but the root of all of them is the Supreme Personality of Godhead, Śrī Kṛṣṇa. One should be attached to the root of everything rather than bewildered by the branches and leaves. That is the instruction given in this verse.

TEXT 34

ṛte 'rthaṁ yat pratīyeta

na pratīyeta cātmani

tad vidyād ātmano māyāṁ

yathābhāso yathā tamaḥ

SYNONYMS

ṛte-without; artham-value; yat-that which; pratīyeta-appears to be; na-not; pratīyeta-appears to be; ca-and; ātmani-in relation to Me; tat-that; vidyāt-you must know; ātmanaḥ-My; māyām-illusory energy; yathā-just as; ābhāsaḥ-the reflection; yathā-as; tamaḥ-the darkness.

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

In the previous verse it has already been concluded that in any stage of the cosmic manifestation-its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance-all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord's daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false but illusory.

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being "produced out of My energy" is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā (2.12) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim "I am the Supreme" is the last illusory snare of the same māyā, or the external energy of the Lord.

The Vedānta-sūtra in the very beginning affirms that everything is born from the Supreme, and thus, as explained in the previous verse, all individual living entities are born from the energy of the supreme living being, the Personality of Godhead. Brahmā himself was born from the energy of the Lord, and all other living entities are born from the energy of the Lord through the agency of Brahmā; none of them has any existence without being dovetailed with the Supreme Lord.

The independence of the individual living entity is not real independence, but is just the reflection of the real independence existing in the Supreme Being, the Lord. The false claim of supreme independence by the conditioned souls is illusion, and this conclusion is admitted in this verse.

Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about the creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death. The psychologist makes a serious study of the physiological conditions of the brain, as if the construction of the cerebral lump were the machine of the functioning mind, but in the dead body the psychologist cannot bring back the function of the mind. These scientific studies of the cosmic manifestation or the bodily construction independent of the Supreme Lord are different reflective intellectual gymnastics only, but at the end they are all illusion and nothing more. All such advancement of science and knowledge in the present context of material civilization is but an action of the covering influence of the illusory energy. The illusory energy has two phases of existence, namely the covering influence and the throwing influence. By the throwing influence the illusory energy throws the living entities into the darkness of ignorance, and by the covering influence she covers the eyes of men with a poor fund of knowledge about the existence of the Supreme Person who enlightened the supreme individual living being, Brahmā. The identity of Brahmā with the Supreme Lord is never claimed herein, and therefore such a foolish claim by the man with a poor fund of knowledge is another display of the illusory energy of the Lord. The Lord says in the Bhagavad-gītā (16.18-20) that demoniac persons who deny the existence of the Lord are thrown more and more into the darkness of ignorance, and thus such demoniac persons transmigrate life after life without any knowledge of the Supreme Personality of Godhead.

The sane man, however, is enlightened in the disciplic succession from Brahmājī, who was personally instructed by the Lord, or in the disciplic succession from Arjuna, who was personally instructed by the Lord in the Bhagavad-gītā. He accepts this statement of the Lord:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

(Bg. 10.8)

The Lord is the original source of all emanations, and everything that is created, maintained and annihilated exists by the energy of the Lord. The sane man who knows this is actually learned, and therefore he becomes a pure devotee of the Lord, engaged in the transcendental loving service of the Lord.

Although the reflectory energy of the Lord displays various illusions to the eyes of persons with a poor fund of knowledge, the sane person knows clearly that the Lord can act, even from far, far beyond our vision, by His different energies, just as fire can diffuse heat and light from a distant place. In the medical science of the ancient sages, known as the Āyur-veda, there is definite acceptance of the Lord s supremacy in the following words:

jagad-yoner anicchasya
cid-ānandaika-rūpiṇaḥ
puṁso 'sti prakṛtir nityā
praticchāyeva bhāsvataḥ

acetanāpi caitanya-
yogena paramātmanaḥ
akarod viśvam akhilam
anityam nāṭakākṛtim

There is one Supreme Person who is the progenitor of this cosmic manifestation and whose energy acts as prakṛti, or the material nature, dazzling like a reflection. By such illusory action of prakṛti, even dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes. The ignorant person, therefore, may even be a scientist or physiologist in the drama of prakṛti, while the sane person knows prakṛti as the illusory energy of the Lord. By such a conclusion, as confirmed by the Bhagavad-gītā, it is clear that the living entities are also a display of the Lord's superior energy (parā prakṛti), just as the material world is a display of the Lord's inferior energy (aparā prakṛti). The superior energy of the Lord cannot be as good as the Lord, although there is very little difference between the energy and the possessor of the energy, or the fire and the heat. Fire is possessed of heat, but heat is not fire. This simple thing is not understood by the man with a poor fund of knowledge who falsely claims that the fire and heat are the same. This energy of the fire (namely heat) is explained here as a reflection, and not directly fire. Therefore the living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. Being the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light. This material energy may be compared to darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light. The Lord should be understood by the context of this verse. Nondependence of both the energies of the Lord is explained as māyā, or illusion. No one can make a solution of the darkness of ignorance simply by the reflection of light. Similarly, no one can come out of material existence simply by the reflected light of the common man; one has to receive the light from the original light itself. The reflection of sunlight in the darkness is unable to drive out the darkness, but the sunlight outside the reflection can drive out the darkness completely. In darkness no one can see the things in a room. Therefore a person in the dark is afraid of snakes and scorpions, although there may not be such things. But in the light the things in the room can be clearly seen, and the fear of snakes and scorpions is at once removed. Therefore one has to take shelter of the light of the Lord, as in the Bhagavad-gītā or the Śrīmad-Bhāgavatam, and not the reflective personalities who have no touch with the Lord. No one should hear Bhagavad-gītā or Śrīmad-Bhāgavatam from a person who does not believe in the existence of the Lord. Such a person is already doomed, and any association with such a doomed person makes the associater also doomed.

According to the Padma Purāṇa, within the material compass there are innumerable material universes, and all of them are full of darkness. Any living being, beginning from the Brahmās (there are innumerable Brahmās in innumerable universes) to the insignificant ant, are all born in darkness, and they require factual light from the Lord to see Him directly, just as the sun can be seen only by the direct light of the sun. No lamp or man-made torchlight, however powerful it may be, can help one see the sun. The sun reveals itself. Therefore the action of different energies of the Lord, or the Personality of Godhead Himself, can be realized by the light manifested by the causeless mercy of the Lord. The impersonalists say that God cannot be seen. God can be seen by the light of God and not by man-made speculations. Here this light is specifically mentioned as vidyāt, which is an order by the Lord to Brahmā. This direct order of the Lord is a manifestation of His internal energy, and this particular energy is the means of seeing the Lord face to face. Not only Brahmā but anyone who may be graced by the Lord to see such merciful direct internal energy can also realize the Personality of Godhead without any mental speculation.

TEXT 35

yathā mahānti bhūtāni

bhūteṣūccāvaceṣv anu

praviṣṭāny apraviṣṭāni

tathā teṣu na teṣv aham

SYNONYMS

yathā-just as; mahānti-the universal; bhūtāni-elements; bhūteṣu ucca-avaceṣu-in the minute and gigantic; anu-after; praviṣṭāni-entered; apraviṣṭāni-not entered; tathā-so; teṣu-in them; na-not; teṣu-in them; aham-Myself.

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities-the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested-and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients-earth, water, etc.-and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka) as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation."

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation."

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities."

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ
śṛṇu me paramaṁ vacaḥ

"Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā." The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma
yan me bhagavatoditam
saṅgraho 'yaṁ vibhūtīnāṁ
tvam etad vipulīkuru

Brahmājī said to Nārada, "Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord." It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

TEXT 36

etāvad eva jijñāsyaṁ

tattva-jijñāsunātmanaḥ

anvaya-vyatirekābhyāṁ

yat syāt sarvatra sarvadā

SYNONYMS

etāvat-up to this; eva-certainly; jijñāsyam-is to be inquired; tattva-the Absolute Truth; jijñāsunā-by the student; ātmanaḥ-of the Self; anvaya-directly; vyatirekābhyām-indirectly; yat-whatever; syāt-it may be; sarvatra-in all space and time; sarvadā-in all circumstances.

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

To unfold the mystery of bhakti-yoga, as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways-by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields-social, political, economic, cultural, religious, moral, etc.-and in their different branches. But here the goal of all such inquiries is explained.

The Vedānta-sūtra philosophy begins with this inquiry about life, and the Bhāgavatam answers such inquiries up to this point, or the mystery of all inquiries. Lord Brahmā wanted to be perfectly educated by the Personality of Godhead, and here is the answer by the Lord, finished in four nutshell verses, from aham eva to this verse, etāvad eva. This is the end of all self-realization processes. Men do not know that the ultimate goal of life is Viṣṇu, or the Supreme Personality of Godhead, due to being bewildered by the glaring reflection in the darkness, and as such everyone is entering into the darkest region of material existence, driven by the uncontrolled senses. The whole material existence has sprung up because of sense gratification, desires based principally on the sex desire, and the result is that in spite of all advancement of knowledge, the final goal of all the activities of the living entities is sense gratification. But here is the real goal of life, and everyone should know it by inquiries put before a bona fide spiritual master expert in the science of bhakti-yoga, or from a living personality of Bhāgavatam life. Everyone is engaged in various kinds of scriptural inquiries, but the Śrīmad-Bhāgavatam gives answers to all of the various students of self-realization: this ultimate objective of life is not to be searched out without great labor or perseverance. One who is imbued with such sincere inquiries must ask the bona fide spiritual master in the disciplic succession from Brahmājī, and that is the direction given here. Because the mystery was disclosed before Brahmājī by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization must be put before such a spiritual master, who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidence from the revealed scriptures, both direct and indirect. Although everyone is free to consult the revealed scriptures in this connection, one still requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one must receive direction from the spiritual master in the same spirit that Brahmājī received it from the Personality of Godhead, Lord Kṛṣṇa. The bona fide spiritual master in that bona fide chain of disciplic succession never claims to be the Lord Himself, although such a spiritual master is greater than the Lord in the sense that he can deliver the Lord by his personally realized experience. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master.

The revealed scriptures give directions directly to this end, but because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find the truth of the revealed scriptures. For example, in the Bhagavad-gītā the whole direction is targeted toward the Personality of Godhead Lord Śrī Kṛṣṇa, but for want of a bona fide spiritual master in the line of Brahmājī or the direct hearer, Arjuna, there are different distortions of the revealed knowledge by many unauthorized persons who just want to satisfy their own whims. Undoubtedly the Bhagavad-gītā is accepted as one of the most brilliant stars in the horizon of the spiritual sky, yet the interpretations of this great book of knowledge have so grossly been distorted that every student of the Bhagavad-gītā is still in the same darkness of glaring material reflections. Such students are hardly enlightened by the Bhagavad-gītā. In the Gītā practically the same instruction is imparted as in the four prime verses of the Bhāgavatam, but due to wrong and fashionable interpretations by unauthorized persons, one cannot reach the ultimate conclusion. In the Bhagavad-gītā (18.61) it is clearly said:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

The Lord is situated in the hearts of all living beings (as Paramātmā), and He is controlling all of them in the material world under the agency of His external energy. Therefore it is clearly mentioned that the Lord is the supreme controller and that the living entities are controlled by the Lord. In the same Bhagavad-gītā (18.65) the Lord directs as follows:

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

It is clear from this verse of the Bhagavad-gītā that the direction of the Lord is that one should be God-minded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa. By so doing, the devotee will undoubtedly go back to Godhead, back to home.

Indirectly it is said that the whole Vedic social construction of human society is so made that everyone acts as a part and parcel of the complete body of the Lord. The intelligent class of men, or the brāhmaṇas, are situated on the face of the Lord; the administrative class of men, the kṣatriyas, are situated on the arms of the Lord; the productive class of men, the vaiśyas, are situated on the belt of the Lord; and the laborer class of men, the śūdras, are situated on the legs of the Lord. Therefore the complete social construction is the body of the Lord, and all the parts of the body, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to serve the Lord's whole body conjointly; otherwise the parts become unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection. Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga. In the Bhagavad-gītā (7.15) also it is said:

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

Because the so-called great leaders of human society are ignorant of this great knowledge of bhakti-yoga and are always engaged in ignoble acts of sense gratification, bewildered by the external energy of the Lord, they are stubborn rebels against the supremacy of the Supreme Personality of Godhead, and they never agree to surrender unto Him because they are fools, miscreants and the lowest type of human beings. Such faithless nonbelievers may be highly educated in the material sense of the term, but factually they are the greatest fools of the world because by the influence of the external, material nature all their so-called acquisition of knowledge has been made null and void. Therefore all advancement of knowledge in the present context of things is being misused by cats and dogs fighting with one another for sense gratification, and all acquisition of knowledge in science, philosophy, fine arts, nationalism, economic development, religion and great activities are being spoiled by being used as dresses for dead men. There is no utility in the dresses used for covering a coffin of a dead body save getting false applause from the ignorant public. The Śrīmad-Bhāgavatam therefore says again and again that without attainment of the status of bhakti-yoga, all the activities of human society are to be considered absolute failures only. It is said:

parābhavas tāvad abodha-jāto
yāvan na jijñāsata ātma-tattvam
yāvat kriyās tāvad idaṁ mano vai
karmātmakaṁ yena śarīra-bandhaḥ

(SB 5.5.5)

As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in material bodies life after life.

evaṁ manaḥ karma-vaśaṁ prayuṅkte
avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat

(SB 5.5.6)

It is one's mind that generates different kinds of bodies for suffering different kinds of material pangs. Therefore as long as the mind is absorbed in fruitive activities, the mind is understood to be absorbed in nescience, and thus one is sure to be subjected to material bondage in different bodies again and again until one develops a transcendental love for Godhead, Vāsudeva, the Supreme Person. To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies.

Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words sarvatra sarvadā in the sense that the principles of bhakti-yoga, or devotional service to the Lord, are apt in all circumstances; i.e., bhakti-yoga is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the Skanda Purāṇa on the topics of Brahmā and Nārada as follows:

saṁsāre 'smin mahā-ghore
janma-mṛtyu-samākule
pūjanaṁ vāsudevasya
tārakaṁ vādibhiḥ smṛtam

In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers.

Śrīla Jīva Gosvāmī also quotes another common passage, which is found in three Purāṇas, namely the Padma Purāṇa, Skanda Purāṇa and Liṅga Purāṇa. It runs as follows:

āloḍya sarva-śāstrāni
vicārya ca punaḥ punaḥ
idam ekaṁ suniṣpannaṁ
dhyeyo nārāyaṇaḥ sadā

"By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped."

The same truth is also indirectly described in the Garuḍa Purāṇa as follows:

pāraṁ gato 'pi vedānāṁ
sarva-śāstrārtha-vedy api
yo na sarveśvare bhaktas
taṁ vidyāt puruṣādhamam

"Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind." Similarly, it is also stated in Śrīmad-Bhāgavatam (5.18.12) indirectly as follows:

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ

One who has unflinching devotion unto the Supreme Personality of Godhead must have all the good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and thus must be engaged in material impermanence. Śrīmad-Bhāgavatam (11.11.18) says:

śabda-brahmaṇi niṣṇāto
na niṣṇāyāt pare yadi
śramas tasya śrama-phalo
hy adhenum iva rakṣataḥ

"One may be well versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of a beast or like one's keeping a cow without milking capacity."

Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions.

te vai vidanty atitaranti ca deva-māyāṁ
strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ
yady adbhuta-krama-parāyaṇa-śīlaśikṣās
tiryag-janā api kimu śruta-dhāraṇā ye

(SB 2.7.46)

The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest, who are well versed in the Vedic knowledge? The conclusion is that devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.

Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being. This is confirmed in the Garuḍa Purāṇa as follows:

kīṭa-pakṣi-mṛgāṇāṁ ca
harau sannyasta-cetasām
ūrdhvām eva gatiṁ manye
kiṁ punar jñānināṁ nṛṇām

"Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers amongst the human beings?"

Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30, 32) as follows:

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be-even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these-can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation. Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. "Attraction for material enjoyment cannot act upon a pure devotee of the Lord." There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: "Even the self-realized souls are also attracted by the transcendental loving service of the Lord." Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: [SB 6.1.15] "Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva." Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: "A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas." Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te: "The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord." Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures. Everywhere means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian brāhmaṇa who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodity-a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without cost-and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.

In the Bhagavad-gītā it is stated that one can serve the Lord by offering the result of one's own work; it does not matter what one does. Generally men may say that whatever they are doing is inspired by God, but that is not all. One should actually work on behalf of God as a servant of God. The Lord says in the Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

Do whatever you like or whatever may be easier for you to do, eat whatever you may eat, sacrifice whatever you can sacrifice, give whatever you may give in charity, and do whatever you may undertake in penance, but everything must be done for Him only. If you do business or if you accept some employment, do so on behalf of the Lord. Whatever you may eat, you may offer the same to the Lord and be assured that He will return the food after eating it Himself. He is the complete whole, and therefore whatever He may eat as offered by the devotee is accepted because of the devotee's love, but again it is returned as prasāda for the devotee so that he can be happy by eating. In other words, be a servant of God and live peacefully in that consciousness, ultimately returning home, back to Godhead.

It is said in the Skanda Purāṇa:

yasya smṛtyā ca nāmoktyā
tapo-yajña-kriyādiṣu
nūnaṁ sampūrṇatām eti
sadyo vande tam acyutam

"I offer my obeisances unto Him, the infallible, because simply by either remembering Him or vibrating His holy name one can attain the perfection of all penances, sacrifices or fruitive activities, and this process can be universally followed." It is enjoined (SB 2.3.10):

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

Though a person be full of desires or have no desires, he may follow this path of infallible bhakti-yoga for complete perfection." One need not be anxious to propitiate each and every demigod and goddess because the root of all of them is the Personality of Godhead. As by pouring water on the root of the tree one serves and enlivens all the branches and leaves, so by rendering service unto the Supreme Lord one automatically serves every god and goddess without extraneous effort. The Lord is all-pervading, and therefore service unto Him is also all-pervading. This fact is corroborated in the Skanda Purāṇa as follows:

arcite deva-deveśe
śaṅkha-cakra-gadā-dhare
arcitāḥ sarva-devāḥ syur
yataḥ sarva-gato hariḥ

When the Supreme Lord, the Personality of Godhead, who carries in His hands a conchshell, wheel, club and lotus flower, is worshiped, certainly all other demigods are worshiped automatically because Hari, the Personality of Godhead, is all-pervading. Therefore, in all cases, namely nominative, objective, causative, dative, ablative, possessive and supportive, everyone is benefited by such transcendental loving service to the Lord. The man who worships the Lord, the Lord Himself who is worshiped, the cause for which the Lord is worshiped, the source of supply, the place where such worship is done, etc.-everything is benefited by such an action.

Even during the annihilation of the material world, the process of bhakti-yoga can be applied. Kālena naṣṭā pralaye vāṇīyam: the Lord is worshiped in devastation because He protects the Vedas from being annihilated. He is worshiped in every millennium or yuga. As it is said in Śrīmad-Bhāgavatam (12.3.52):

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt

In the Viṣṇu Purāṇa it is written:

sa hānis tan mahac chidraṁ
sa mohaḥ sa ca vibhramaḥ
yan-muhūrtaṁ kṣaṇaṁ vāpi
vāsudevaṁ na cintayet

"If even for a moment remembrance of Vāsudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly." The Lord can be worshiped in all stages of life. For instance, even in the wombs of their mothers Mahārāja Prahlāda and Mahārāja Parīkṣit worshiped the Lord; even in his very childhood, at the age of only five years, Dhruva Mahārāja worshiped the Lord; even in full youth, Mahārāja Ambarīṣa worshiped the Lord; and even at the last stage of his frustration and old age Mahārāja Dhṛtarāṣṭra worshiped the Lord. Ajāmila worshiped the Lord even at the point of death, and Citraketu worshiped the Lord even in heaven and in hell. In the Narasiṁha Purāṇa it is said that as the hellish inhabitants began to chant the holy name of the Lord they began to be elevated from hell towards heaven. Durvāsā Muni has also supported this view: mucyeta yan-nāmny udite nārako 'pi. "Simply by chanting the holy name of the Lord the inhabitants of hell became released from their hellish persecution." So the conclusion of Śrīmad-Bhāgavatam, as given by Śukadeva Gosvāmī to Mahārāja Parīkṣit, is:

etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam

"O King, it is finally decided that everyone, namely those in the renounced order of life, the mystics, and the enjoyers of fruitive work, should chant the holy name of the Lord fearlessly to achieve the desired success in their pursuits." (SB 2.1.11)

Similarly, as indicated indirectly in various places in revealed scriptures:

1. Even though one is well versed in all the Vedas and scriptures, if one is not a devotee of the Supreme Lord, the Personality of Godhead, he is considered to be the lowest of mankind.

2. In the Garuḍa Purāṇa, Bṛhan-nāradīya Purāṇa and Padma Purāṇa, the same is repeated: What is the use of Vedic knowledge and penances for one who is devoid of devotional service to the Lord?

3. What is the comparison of thousands of prajāpatis to one devotee of the Lord?

4. Śukadeva Gosvāmī said (SB 2.4.17) that neither the ascetic, nor one who is greatly munificent, nor one who is famous, nor the great philosopher, nor the great occultist, nor anyone else can achieve the desired result without being engaged in the service of the Lord.

5. Even if a place is more glorious than heaven, if there is no glorification of the Lord of Vaikuṇṭha or His pure devotee, it should at once be quitted.

6. The pure devotee refuses to accept all the five different types of liberation in order to be engaged in the service of the Lord.

The final conclusion, therefore, is that the glories of the Lord must be always and everywhere proclaimed. One should hear about His glories, one should chant about His glories, and one should always remember His glories because that is the highest perfectional stage of life. As far as fruitive work is concerned, it is limited to an enjoyable body; as far as yoga is concerned, it is limited to the acquirement of mystic power; as far as empiric philosophy is concerned, it is limited to the attainment of transcendental knowledge; and as far as transcendental knowledge is concerned, it is limited to attainment of salvation. Even if they are adopted, there is every chance of discrepancies in discharging the particular type of functions. But adoption of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process automatically reaches the final stage by the grace of the Lord. In the preliminary stage of devotional service there is an apparent requisite for knowledge, but in the higher stage there is no necessity of such knowledge. The best and guaranteed path of progress is therefore engagement in bhakti-yoga, pure devotional service.

The cream of Śrīmad-Bhāgavatam in the foregoing four ślokas is sometimes squeezed out by the impersonalist for different interpretations in their favor, but it should be carefully noted that the four ślokas were first described by the Personality of Godhead Himself, and thus the impersonalist has no scope to enter into them because he has no conception of the Personality of Godhead. Therefore, the impersonalist may squeeze out any interpretations from them, but such interpretations will never be accepted by those who are taught in the disciplic succession from Brahmā, as will be cleared up in the following verses. Besides that, the śruti confirms that the Supreme Truth Absolute Personality of Godhead never reveals Himself to anyone who is falsely proud of his academic knowledge. The śruti-mantra clearly says (Kaṭha Upaniṣad 1.2.23):

nāyam ātmā pravacanena labhyo
na medhayā na bahudhā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanuṁ svām

The whole matter is explained by the Lord Himself, and one who has no approach to the Lord in His personal feature can rarely understand the purport of Śrīmad-Bhāgavatam without being taught by the bhāgavatas in the disciplic succession.

TEXT 37

etan mataṁ samātiṣṭha

parameṇa samādhinā

bhavān kalpa-vikalpeṣu

na vimuhyati karhicit

SYNONYMS

etat-this; matam-the conclusion; samātiṣṭha-remain fixed; parameṇa-by the supreme; samādhinā-concentration of the mind; bhavān-yourself; kalpa-intermediate devastation; vikalpeṣu-in the final devastation; na vimuhyati-will never bewilder; karhicit-anything like complacence.

O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor in the final devastation.

As in the Bhagavad-gītā, Tenth Chapter, the Personality of Godhead, Lord Kṛṣṇa, has summarized the whole text in four verses, namely, ahaṁ sarvasya prabhavaḥ [Bg. 10.8], etc., so the complete Śrīmad-Bhāgavatam has also been summarized in four verses, as aham evāsam evāgre, etc. Thus the secret purpose of the most important Bhāgavatite conclusion has been explained by the original speaker of the Śrīmad-Bhāgavatam, who was also the original speaker of the Bhagavad-gītā, the Personality of Godhead, Lord Śrī Kṛṣṇa. There are many grammarians and nondevotee material wranglers who have tried to present false interpretations of these four verses of the Śrīmad-Bhāgavatam but the Lord Himself advised Brahmājī not to be deviated from the fixed conclusion the Lord had taught him. The Lord was the teacher of the nucleus of Śrīmad-Bhāgavatam in four verses, and Brahmā was the receiver of the knowledge. Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the bhāgavatas, and any outsider should have no access to this confidential literature of devotional service. But unfortunately the impersonalist, who has no relation to the Supreme Personality of Godhead, sometimes tries to interpret Śrīmad-Bhāgavatam by his poor fund of knowledge in grammar and dry speculation. Therefore, the Lord warns Brahmā (and, through Brahmā, all future devotees of the Lord in the disciplic succession of Brahmā) that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the paramparā system. No one should try to give a new interpretation by dint of mundane knowledge. And the first step, therefore, in pursuance of the system of knowledge received by Brahmā, is to approach a bona fide guru who is the representative of the Lord following the paramparā system. No one should try to squeeze out his own meaning by imperfect mundane knowledge. The guru, or the bona fide spiritual master, is competent to teach the disciple in the right path with reference to the context of all authentic Vedic literature. He does not attempt to juggle words to bewilder the student. The bona fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service. Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion. By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification. The mundane wranglers are surprised that one can detach himself from the world of sense gratification, and thus any attempt to be fixed in God realization appears to them to be mysticism. This detachment from the sensory world is called the brahma-bhūta [SB 4.30.20] stage of realization, the preliminary stage of transcendental devotional life (parā bhaktiḥ). The brahma-bhūta stage of life is also known as the ātmārāma stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead. The Śrīmad-Bhāgavatam (1.2.20) affirms this:

evaṁ prasanna-manaso
bhagavad-bhakti-yogataḥ
bhagavat-tattva-vijñānaṁ
mukta-saṅgasya jāyate

Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as a result of performing devotional service, one can understand the science of God in the liberated stage.

In this stage of full satisfaction and detachment from the sensory world, one can know the mystery of the science of God with all its confidential intricacies, and not by grammar or academic speculation. Because Brahmā qualified himself for such reception, the Lord was pleased to disclose the purpose of Śrīmad-Bhāgavatam. This direct instruction by the Lord to any devotee who is detached from the world of sense gratification is possible, as stated in the Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

Unto the devotees who are constantly engaged in the Lord's transcendental loving service (prīti-pūrvakam), the Lord, out of His causeless mercy upon the devotee, gives direct instructions so that the devotee may make accurate progress on the path returning home, back to Godhead. One should not, therefore, try to understand these four verses of Śrīmad-Bhāgavatam by mental speculation. Rather, by direct perception of the Supreme Personality of Godhead, one is able to know all about His abode, Vaikuṇṭha, as was seen and experienced by Brahmājī. Such Vaikuṇṭha realization is possible by any devotee of the Lord situated in the transcendental position as a result of devotional service.

In the Gopāla-tāpanī Upaniṣad (śruti) it is said, gopa-veśo me puruṣaḥ purastād āvirbabhuva: the Lord appeared before Brahmā as a cowboy, that is, as the original Personality of Godhead, Lord Śrī Kṛṣṇa, Govinda, who is later described by Brahmājī in his Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmājī desires to worship the original Personality of Godhead, Lord Śrī Kṛṣṇa, who resides in the topmost Vaikuṇṭha planet, known as Goloka Vṛndāvana, where He is in the habit of keeping surabhi cows as a cowboy and where He is served by hundreds and thousands of goddesses of fortune (the gopīs) with love and respect.

Therefore Lord Śrī Kṛṣṇa is the original form of the Supreme Lord (kṛṣṇas tu bhagavān svayam [SB 1.3.28]). This is also clear from this instruction. The Supreme Personality of Godhead is Lord Kṛṣṇa, and not directly Nārāyaṇa or the puruṣa-avatāras, which are subsequent manifestations. Therefore Śrīmad-Bhāgavatam means consciousness of the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the sound representation of the Lord as much as the Bhagavad-gītā is. Thus the conclusion is that Śrīmad-Bhāgavatam is the science of the Lord in which the Lord and His abode are perfectly realized.

TEXT 38

śrī-śuka uvāca

sampradiśyaivam ajano

janānāṁ parameṣṭhinam

paśyatas tasya tad rūpam

ātmano nyaruṇad dhariḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; sampradiśya-fully instructing Brahmājī; evam-thus; ajanaḥ-the Supreme Lord; janānām-of the living entities; parameṣṭhinam-unto the supreme leader, Brahmā; paśyataḥ-while he was seeing; tasya-His; tat rūpam-that transcendental form; ātmanaḥ-of the Absolute; nyaruṇat-disappeared; hariḥ-the Lord, the Personality of Godhead.

Śukadeva Gosvāmī said to Mahārāja Parīkṣit: The Supreme Personality of Godhead, Hari, after being seen in His transcendental form, instructing Brahmājī, the leader of the living entities, disappeared.

In this verse it is clearly mentioned that the Lord is ajanaḥ, or the Supreme Person, and that He was showing His transcendental form (ātmano rūpam) to Brahmājī while instructing him in the summarization of Śrīmad-Bhāgavatam in four verses. He is ajanaḥ, or the Supreme Person, amongst janānām, or all persons. All living entities are individual persons, and amongst all such persons Lord Hari is supreme, as confirmed in the śruti-mantra, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So there is no place for impersonal features in the transcendental world as there are impersonal features in the material world. Whenever there is cetana, or knowledge, the personal feature comes in. In the spiritual world everything is full of knowledge, and therefore everything in the transcendental world, the land, the water, the tree, the mountain, the river, the man, the animal, the bird-everything-is of the same quality, namely cetana, and therefore everything there is individual and personal. Śrīmad-Bhāgavatam gives us this information as the supreme Vedic literature, and it was personally instructed by the Supreme Personality of Godhead to Brahmājī so that the leader of the living entities might broadcast the message to all in the universe in order to teach the supreme knowledge of bhakti-yoga. Brahmājī in his turn instructed Nārada, his beloved son, the same message of Śrīmad-Bhāgavatam, and Nārada, in his turn, taught the same to Vyāsadeva, who again taught it to Śukadeva Gosvāmī. Through Śukadeva Gosvāmī's grace and by the mercy of Mahārāja Parīkṣit we are all given Śrīmad-Bhāgavatam perpetually to learn the science of the Absolute Personality of Godhead, Lord Kṛṣṇa.

TEXT 39

antarhitendriyārthāya

haraye vihitāñjaliḥ

sarva-bhūtamayo viśvaṁ

sasarjedaṁ sa pūrvavat

SYNONYMS

antarhita-on the disappearance; indriya-arthāya-unto the Personality of Godhead, the objective of all senses; haraye-unto the Lord; vihita-añjaliḥ-in folded hands; sarva-bhūta-all living entities; mayaḥ-full of; viśvam-the universe; sasarja-created; idam-this; saḥ-he (Brahmājī); pūrva-vat-exactly like before.

On the disappearance of the Supreme Personality of Godhead, Hari, who is the object of transcendental enjoyment for the senses of devotees, Brahmā, with folded hands, began to re-create the universe, full with living entities, as it was previously.

The Supreme Personality of Godhead, Hari, is the object for fulfilling the senses of all living entities. Illusioned by the glaring reflection of the external energy, the living entities worship the senses instead of engaging them properly in fulfilling the desires of the Supreme.

In the Hari-bhakti-sudhodaya (13.2) there is the following verse:

akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi
tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ
jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi
sudurlabhā bhāgavatā hi loke

"O devotee of the Lord, the purpose of the visual sense is fulfilled simply by seeing you, and to touch your body is the fulfillment of bodily touch. The tongue is meant for glorifying your qualities because in this world a pure devotee of the Lord is very difficult to find."

Originally the senses of the living entity were awarded for this purpose, namely to engage them in the transcendental loving service of the Lord or that of His devotees, but the conditioned souls, illusioned by the material energy, became captivated by sense enjoyment. Therefore the whole process of God consciousness is meant to rectify the conditional activities of the senses and to re-engage them in the direct service of the Lord. Lord Brahmā thus engaged his senses in the Lord by re-creating the conditioned living entities to act in the re-created universe. This material universe is thus created and annihilated by the will of the Lord. It is created to give the conditioned soul a chance to act to return home, back to Godhead, and servants like Brahmājī, Nāradajī, Vyāsajī and their company become busy with the same purpose of the Lord: to reclaim the conditioned souls from the field of sense gratification and return them to the normal stage of engaging the senses in service of the Lord. Instead of doing so, i.e. converting the actions of the senses, the impersonalists began to make the conditioned souls sense-less, and the Lord also senseless. That is improper treatment for the conditioned souls. The diseased condition of the senses may be treated by curing the defect, but not uprooting the senses altogether. When there is some disease in the eyes, the eyes may be cured to see properly. Plucking out the eyes is no treatment. Similarly, the whole material disease is based on the process of sense gratification, and liberation from the diseased condition is re-engagement of the senses to see the beauty of the Lord, hear His glories, and act on His account. Thus Brahmājī created the universal activities again.

TEXT 40

prajāpatir dharma-patir

ekadā niyamān yamān

bhadraṁ prajānām anvicchann

ātiṣṭhat svārtha-kāmyayā

SYNONYMS

prajā-patiḥ-the forefather of all living entities; dharma-patiḥ-the father of religious life; ekadā-once upon a time; niyamān-rules and regulations; yamān-principles of control; bhadram-welfare; prajānām-of the living beings; anvicchan-desiring; ātiṣṭhat-situated; sva-artha-own interest; kāmyayā-so desiring.

Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmā, situated himself in acts of regulative principles, desiring self-interest for the welfare of all living entities.

One cannot be situated in an exalted position without having undertaken a regulative life of rules and regulations. An unrestricted life of sense gratification is animal life, and Lord Brahmā, in order to teach all concerned within the jurisdiction of his generations, taught the same principles of sense control for executing higher duties. He desired the welfare of all as servants of God, and anyone desiring the welfare of the members of his family and generations must conduct a moral, religious life. The highest life of moral principles is to become a devotee of the Lord because a pure devotee of the Lord has all the good qualities of the Lord. On the other hand, one who is not a devotee of the Lord, however qualified he may be in the mundane sense of the term, cannot be qualified with any good quality worthy of the name. The pure devotees of the Lord, like Brahmā and persons in the chain of disciplic succession, do not do anything to instruct their subordinates without acting accordingly themselves.

TEXT 41

taṁ nāradaḥ priyatamo

rikthādānām anuvrataḥ

śuśrūṣamāṇaḥ śīlena

praśrayeṇa damena ca

SYNONYMS

tam-unto him; nāradaḥ-the great sage Nārada; priyatamaḥ-very dear; riktha-ādānām-of the inheritor sons; anuvrataḥ-very obedient; śuśrūṣamāṇaḥ-always ready to serve; śīlena-by good behavior; praśrayeṇa-by meekness; damena-by sense control; ca-also.

Nārada, the most dear of the inheritor sons of Brahmā, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.

TEXT 42

māyāṁ vividiṣan viṣṇor

māyeśasya mahā-muniḥ

mahā-bhāgavato rājan

pitaraṁ paryatoṣayat

SYNONYMS

māyām-energies; vividiṣan-desiring to know; viṣṇoḥ-of the Personality of Godhead; māyā-īśasya-of the master of all energies; mahā-muniḥ-the great sage; mahā-bhāgavataḥ-the first-class devotee of the Lord; rājan-O King; pitaram-unto his father; paryatoṣayat-very much pleased.

Nārada very much pleased his father and desired to know all about the energies of Viṣṇu, the master of all energies, for Nārada was the greatest of all sages and greatest of all devotees, O King.

Lord Brahmā, being the creator of all living beings in the universe, is originally the father of several well-known sons, like Dakṣa, the catuḥ-sanas, and Nārada. In three departments of human knowledge disseminated by the Vedas, namely fruitive work (karma-kāṇḍa), transcendental knowledge (jñāna-kāṇḍa), and devotional service (upāsanā-kāṇḍa), Devarṣi Nārada inherited from his father Brahmā devotional service, whereas Dakṣa inherited from his father fruitive work, and Sanaka, Sanātana, etc., inherited from their father information about jñāna-kāṇḍa, or transcendental knowledge. But out of them all, Nārada is described here as the most beloved son of Brahmā because of good behavior, obedience, meekness and readiness to render service unto the father. And Nārada is famous as the greatest of all sages because of his being the greatest of all devotees. Nārada is the spiritual master of many famous devotees of the Lord. He is the spiritual master of Prahlāda, Dhruva and Vyāsa, down to the forest animal hunter Kirāta. His only business is to turn everyone to the transcendental loving service of the Lord. Therefore all these features of Nārada make him the dearmost son of his father, and all this is due to Nārada's being a first-class devotee of the Lord. The devotees are always anxious to know more and more about the Supreme Lord, the master of all energies. As confirmed in the Bhagavad-gītā (10.9):

mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca

The Supreme Lord is unlimited, and His energies are also unlimited. No one can know them completely. Brahmājī, being the greatest living entity within this universe and being directly instructed by the Lord, must know more than anyone within this universe, although such knowledge may not be complete. Thus it is the duty of everyone to ask about the unlimited Lord from the spiritual master in the disciplic succession of Brahmā, which descends from Nārada to Vyāsa, from Vyāsa to Śukadeva and so on.

TEXT 43

tuṣṭaṁ niśāmya pitaraṁ

lokānāṁ prapitāmaham

devarṣiḥ paripapraccha

bhavān yan mānupṛcchati

SYNONYMS

tuṣṭam-satisfied; niśāmya-after seeing; pitaram-the father; lokānām-of the whole universe; prapitāmaham-the great-grandfather; devarṣiḥ-the great sage Nārada; paripapraccha-inquired; bhavān-yourself; yat-as it is; mā-from me; anupṛcchati-inquiring.

The great sage Nārada also inquired in detail from his father, Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.

The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the Bhagavad-gītā (4.34), the process of understanding transcendental knowledge is directed as follows:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master's satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian. The Vedas declare (Śvetāśvatara Upaniṣad 6.23):

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU 6.23]

"Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed." Such relationship between the disciple and the spiritual master is eternal. One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. Brahmājī, as a disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada and Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated. It is clearly mentioned herewith that Nārada is not only well behaved, meek and obedient, but also self-controlled. One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. One must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvāmī. Without becoming a gosvāmī one can become neither a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

One should not think of Brahmājī as a dead great-grandfather, as we have experience on this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living. The age of the inhabitants of the Brahmaloka planet is mentioned in the Bhagavad-gītā. The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā.

TEXT 44

tasmā idaṁ bhāgavataṁ

purāṇaṁ daśa-lakṣaṇam

proktaṁ bhagavatā prāha

prītaḥ putrāya bhūta-kṛt

SYNONYMS

tasmai-thereupon; idam-this; bhāgavatam-the glories of the Lord or the science of the Lord; purāṇam-Vedic supplement; daśa-lakṣaṇam-ten characteristics; proktam-described; bhagavatā-by the Personality of Godhead; prāha-said; prītaḥ-in satisfaction; putrāya-unto the son; bhūta-kṛt-the creator of the universe.

Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmā] to his son Nārada.

Although the Śrīmad-Bhāgavatam was spoken in four verses, it had ten characteristics, which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the Śrīmad-Bhāgavatam includes the Vedānta aphorism janmādy asya [SB 1.1.1]. Janmādy asya is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmājī had also advised Nārada previously that he should expand the idea he had heard from Brahmājī. Śrī Caitanya Mahāprabhu instructed this to Śrīla Rūpa Gosvāmī in a nutshell, but the disciple Rūpa Gosvāmī expanded this very elaborately, and the same subject was further expanded by Jīva Gosvāmī and even further by Śrī Viśvanātha Cakravartī Ṭhākura. We are just trying to follow in the footsteps of all these authorities. So Śrīmad-Bhāgavatam is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it according to one's own ability, Bhāgavatam still cannot be finished by such expansion. Śrīmad-Bhāgavatam, being the sound representation of the Lord, is simultaneously explained in four verses and in four billion verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of Śrīmad-Bhāgavatam.

TEXT 45

nāradaḥ prāha munaye

sarasvatyās taṭe nṛpa

dhyāyate brahma paramaṁ

vyāsāyāmita-tejase

SYNONYMS

nāradaḥ-the great sage Nārada; prāha-instructed; munaye-unto the great sage; sarasvatyāḥ-of the River Sarasvatī; taṭe-on the bank; nṛpa-O King; dhyāyate-unto the meditative; brahma-Absolute Truth; paramam-the Supreme; vyāsāya-unto Śrīla Vyāsadeva; amita-unlimited; tejase-unto the powerful.

In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the River Sarasvatī.

In the Fifth Chapter of the First Canto of Śrīmad-Bhāgavatam, Nārada instructed the great sage Vyāsadeva as follows:

atho mahā-bhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ
urukramasyākhila-bandha-muktaye
samādhinānusmara tad viceṣṭitam

"O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled."

So in the disciplic succession of the Brahma-sampradāya, the practice of yoga meditation is not neglected. But because the devotees are bhakti-yogīs, they do not undertake the trouble to meditate upon the impersonal Brahman; as indicated here, they meditate on brahma paramam, or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramātmā realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed. Śrī Nārada Muni, as the spiritual master of Vyāsadeva, knew very well the position of Vyāsadeva, and thus he certified the qualities of Śrīla Vyāsadeva as fixed in the Absolute Truth with great vow, etc. Nārada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. If the activities of the Supreme Brahman were material activities, then Nārada would not have advised Vyāsadeva to meditate upon them. And the paraṁ brahma is Lord Śrī Kṛṣṇa, as confirmed in the Bhagavad-gītā. In the Tenth Chapter of the Bhagavad-gītā, when Arjuna realized the factual position of Lord Kṛṣṇa, he addressed Lord Kṛṣṇa in the following words:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
[Bg. 10.12]

āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
[Bg. 10.13]

Arjuna summarized the purpose of the Bhagavad-gītā by his realization of Lord Śrī Kṛṣṇa and thus said, "My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it." (Bg. 10.12-13)

When Vyāsadeva fixed his mind in meditation, he did it in bhakti-yoga trance and actually saw the Supreme Person with māyā, the illusory energy, in contraposition. As we have discussed before, the Lord's māyā, or illusion, is also a representation because māyā has no existence without the Lord. Darkness is not independent of light. Without light, no one can experience the contraposition of darkness. However, this māyā, or illusion, cannot overcome the Supreme Personality of Godhead, but stands apart from Him (apāśrayam).

Therefore, perfection of meditation is realization of the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gītā (12.5): kleśo 'dhikataras teṣām avyaktāsakta-cetasām.

TEXT 46

yad utāhaṁ tvayā pṛṣṭo

vairājāt puruṣād idam

yathāsīt tad upākhyāste

praśnān anyāṁś ca kṛtsnaśaḥ

SYNONYMS

yat-what; uta-is, however; aham-I; tvayā-by you; pṛṣṭaḥ-I am asked; vairājāt-from the universal form; puruṣāt-from the Personality of Godhead; idam-this world; yathā-as it; āsīt-was; tat-that; upākhyāste-I shall explain; praśnān-all the questions; anyān-others; ca-as well as; kṛtsnaśaḥ-in great detail.

O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned.

As stated in the beginning of the Śrīmad-Bhāgavatam, this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the Śrīmad-Bhāgavatam. The answers depend only on the qualification of the person who explains them. The ten divisions of Śrīmad-Bhāgavatam, as explained by the great speaker Śrīla Śukadeva Gosvāmī, are the limitation of all questions, and intelligent persons will derive all intellectual benefits from them by proper utilization.

Thus end the Bhaktivedanta purports of the Second Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Answers by Citing the Lord's Version."

Chapter Ten

Bhāgavatam Is the Answer to All Questions

TEXT 1

śrī-śuka uvāca

atra sargo visargaś ca

sthānaṁ poṣaṇam ūtayaḥ

manvantareśānukathā

nirodho muktir āśrayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atra-in this Śrīmad-Bhāgavatam; sargaḥ-statement of the creation of the universe; visargaḥ-statement of subcreation; ca-also; sthānam-the planetary systems; poṣaṇam-protection; ūtayaḥ-the creative impetus; manvantara-changes of Manus; īśa-anukathāḥ-the science of God; nirodhaḥ-going back home, back to Godhead; muktiḥ-liberation; āśrayaḥ-the summum bonum.

Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.

TEXT 2

daśamasya viśuddhy-arthaṁ

navānām iha lakṣaṇam

varṇayanti mahātmānaḥ

śrutenārthena cāñjasā

SYNONYMS

daśamasya-of the summum bonum; viśuddhi-isolation; artham-purpose; navānām-of the other nine; iha-in this Śrīmad-Bhāgavatam; lakṣaṇam-symptoms; varṇayanti-they describe; mahā-ātmānaḥ-the great sages; śrutena-by Vedic evidences; arthena-by direct explanation; ca-and; añjasā-summarily.

To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages.

TEXT 3

bhūta-mātrendriya-dhiyāṁ

janma sarga udāhṛtaḥ

brahmaṇo guṇa-vaiṣamyād

visargaḥ pauruṣaḥ smṛtaḥ

SYNONYMS

bhūta-the five gross elements (the sky, etc.); mātrā-objects perceived by the senses; indriya-the senses; dhiyām-of the mind; janma-creation; sargaḥ-manifestation; udāhṛtaḥ-is called the creation; brahmaṇaḥ-of Brahmā, the first puruṣa; guṇa-vaiṣamyāt-by interaction of the three modes of nature; visargaḥ-re-creation; pauruṣaḥ-resultant activities; smṛtaḥ-it is so known.

The elementary creation of sixteen items of matter-namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind-is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.

In order to explain the ten divisional symptoms of the Śrīmad-Bhāgavatam, there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind. The subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first puruṣa, the Mahā-Viṣṇu incarnation of Govinda, as later explained by Brahmā in his treatise Brahma-saṁhitā (5.47) as follows:

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.

As mentioned in the previous verse, śrutena (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external and marginal) is the Supreme Personality of Godhead. And as explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.

Thus the original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahmā. Thus the activities of the whole universe are started.

TEXT 4

sthitir vaikuṇṭha-vijayaḥ

poṣaṇaṁ tad-anugrahaḥ

manvantarāṇi sad-dharma

ūtayaḥ karma-vāsanāḥ

SYNONYMS

sthitiḥ-the right situation; vaikuṇṭha-vijayaḥ-the victory of the Lord of Vaikuṇṭha; poṣaṇam-maintenance; tat-anugrahaḥ-His causeless mercy; manvantarāṇi-the reign of the Manus; sat-dharmaḥ-perfect occupational duty; ūtayaḥ-impetus to work; karma-vāsanāḥ-desire for fruitive work.

The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work.

This material world is created, maintained for some time, and again annihilated by the will of the Lord. The ingredients for creation and the subordinate creator, Brahmā, are first created by Lord Viṣṇu in His first and second incarnations. The first puruṣa incarnation is Mahā-Viṣṇu, and the second puruṣa incarnation is the Garbhodakaśāyī Viṣṇu, from whom Brahmā is created. The third puruṣa avatāra is the Kṣīrodakaśāyī Viṣṇu, who lives as the Supersoul of everything in the universe and maintains the creation generated by Brahmā. Śiva is one of the many sons of Brahmā, and he annihilates the creation. Therefore the original creator of the universe is Viṣṇu, and He is also the maintainer of the created beings by His causeless mercy. As such, it is the duty of all conditioned souls to acknowledge the victory of the Lord and thus become pure devotees and live peacefully in this world, where miseries and dangers are always in existence. The conditioned souls, who take this material creation as the place for satisfaction of the senses and thus are illusioned by the external energy of Viṣṇu, remain again to be subjected to the laws of material nature, creation and destruction.

In the Bhagavad-gītā it is said that beginning from the topmost planet of this universe down to the lowest planet, Pātālaloka, all are destructible, and the conditioned souls may travel in space either by good or bad work or by modern spacecraft, but they are sure to die everywhere, although the duration of life in different planets is different. The only means to attain eternal life is to go back home, back to Godhead, where there is no more rebirth as in the material planets. The conditioned souls, being unaware of this very simple fact because of forgetting their relationship with the Lord of Vaikuṇṭha, try to plan out a permanent life in this material world. Being illusioned by the external energy, they thus become engaged in various types of economic and religious development, forgetting that they are meant for going back home, back to Godhead. This forgetfulness is so strong due to the influence of māyā that the conditioned souls do not at all want to go back to Godhead. By sense enjoyment they become victims of birth and death repeatedly and thus spoil human lives which are chances for going back to Viṣṇu. The directive scriptures made by the Manus in different ages and millenniums are called sad-dharma, good guidance for the human beings, who should take advantage of all the revealed scriptures for their own interest, to make life's successful termination. The creation is not false, but it is a temporary manifestation just to give a chance for the conditioned souls to go back to Godhead. The desire to go back to Godhead and functions performed in that direction form the right path of work. When such a regulative path is accepted, the Lord gives all protection to His devotees by His causeless mercy, while the nondevotees risk their own activities to bind themselves in a chain of fruitive reactions. The word sad-dharma is significant in this connection. Sad-dharma, or duty performed for going back to Godhead and thus becoming His unalloyed devotee, is the only pious activity; all others may pretend to be pious, but actually they are not. It is for this reason only that the Lord advises in the Bhagavad-gītā that one give up all so-called religious activities and completely engage in the devotional service of the Lord to become free from all anxieties due to the dangerous life of material existence. To work situated in sad-dharma is the right direction of life. One's aim of life should be to go back home, back to Godhead, and not be subjected to repeated births and deaths in the material world by getting good or bad bodies for temporary existence. Herein lies the intelligence of human life, and one should desire the activities of life in that way.

TEXT 5

avatārānucaritaṁ

hareś cāsyānuvartinām

puṁsām īśa-kathāḥ proktā

nānākhyānopabṛṁhitāḥ

SYNONYMS

avatāra-incarnation of Godhead; anucaritam-activities; hareḥ-of the Personality of Godhead; ca-also; asya-of His; anuvartinām-followers; puṁsām-of the persons; īśa-kathāḥ-the science of God; proktāḥ-is said; nānā-various; ākhyāna-narrations; upabṛṁhitāḥ-described.

The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees.

During the course of the existence of the cosmic manifestation, the chronology of history is created, recording the activities of the living entities. People in general have a tendency to learn the history and narrations of different men and times, but due to a lack of knowledge in the science of Godhead, they are not apt to study the history of the incarnations of the Personality of Godhead. It should always be remembered that the material creation is created for the salvation of the conditioned souls. The merciful Lord, out of His causeless mercy, descends to various planets in the material world and acts for the salvation of the conditioned souls. That makes the history and narrations worth reading. Śrīmad-Bhāgavatam offers such transcendental topics of the Lord in relationship with great devotees. Therefore the topics of the devotees and the Lord are to be given respectful aural reception.

TEXT 6

nirodho 'syānuśayanam

ātmanaḥ saha śaktibhiḥ

muktir hitvānyathā rūpaṁ

sva-rūpeṇa vyavasthitiḥ

SYNONYMS

nirodhaḥ-the winding up of the cosmic manifestation; asya-of His; anuśayanam-the lying down of the puruṣa incarnation Mahā-Viṣṇu in mystic slumber; ātmanaḥ-of the living entities; saha-along with; śaktibhiḥ-with the energies; muktiḥ-liberation; hitvā-giving up; anyathā-otherwise; rūpam-form; sva-rūpeṇa-in constitutional form; vyavasthitiḥ-permanent situation.

The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṇu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.

As we have discussed several times, there are two types of living entities. Most of them are ever liberated, or nitya-muktas, while some of them are ever conditioned. The ever-conditioned souls are apt to develop a mentality of lording over the material nature, and therefore the material cosmic creation is manifested to give the ever-conditioned souls two kinds of facilities. One facility is that the conditioned soul can act according to his tendency to lord it over the cosmic manifestation, and the other facility gives the conditioned soul a chance to come back to Godhead. So after the winding up of the cosmic manifestation, most of the conditioned souls merge into the existence of the Mahā-Viṣṇu Personality of Godhead, lying in His mystic slumber, to be created again in the next creation. But some of the conditioned souls, who follow the transcendental sound in the form of Vedic literatures and are thus able to go back to Godhead, attain spiritual and original bodies after quitting the conditional gross and subtle material bodies. The material conditional bodies develop out of the living entities' forgetfulness of their relationship with Godhead, and during the course of the cosmic manifestation, the conditioned souls are given a chance to revive their original status of life with the help of revealed scriptures, so mercifully compiled by the Lord in His different incarnations. Reading or hearing of such transcendental literatures helps one become liberated even in the conditional state of material existence. All the Vedic literatures aim at devotional service to the Personality of Godhead, and as soon as one is fixed upon this point, he at once becomes liberated from conditional life. The material gross and subtle forms are simply due to the conditioned soul's ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors. Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati). The Vedic hymns inform everyone about the supreme source of all pleasure; the unlimited fountainhead of all pleasure is the Personality of Godhead, and one who is fortunate enough to get this information through transcendental literatures like Śrīmad-Bhāgavatam becomes permanently liberated to occupy his proper place in the kingdom of God.

TEXT 7

ābhāsaś ca nirodhaś ca

yato 'sty adhyavasīyate

sa āśrayaḥ paraṁ brahma

paramātmeti śabdyate

SYNONYMS

ābhāsaḥ-the cosmic manifestation; ca-and; nirodhaḥ-and its winding up; ca-also; yataḥ-from the source; asti-is; adhyavasīyate-become manifested; saḥ-He; āśrayaḥ-reservoir; param-the Supreme; brahma-Being; paramātmā-the Supersoul; iti-thus; śabdyate-called.

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth.

Synonyms for the supreme source of all energies, as explained in the very beginning of the Śrīmad-Bhāgavatam, are janmādy asya yataḥ [SB 1.1.1], vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam/ brahmeti paramātmeti bhagavān iti śabdyate, called Parambrahma, Paramātmā or Bhagavān. The word iti used here in this verse completes the synonyms and thus indicates Bhagavān. This will be further explained in the later verses, but this Bhagavān ultimately means Lord Kṛṣṇa because the Śrīmad-Bhāgavatam has already accepted the Supreme Personality of Godhead as Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. The original source of all energies, or the summum bonum, is the Absolute Truth, which is called Parambrahma, etc., and Bhagavān is the last word of the Absolute Truth. But even with the synonyms for Bhagavān, such as Nārāyaṇa, Viṣṇu and Puruṣa, the last word is Kṛṣṇa, as confirmed in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ samaṁ pravartate [Bg. 10.8], etc. Besides that, the Śrīmad-Bhāgavatam is the representation of Lord Kṛṣṇa as a sound incarnation of the Lord.

kṛṣṇe sva-dhāmopagate
dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣaḥ
purāṇārko 'dhunoditaḥ

(SB 1.3.43)

Thus by general conclusion Lord Kṛṣṇa is the ultimate source of all energies, and the word Kṛṣṇa means that. And to explain Kṛṣṇa or the science of Kṛṣṇa, the Śrīmad-Bhāgavatam has been prepared. In the First Canto of Śrīmad-Bhāgavatam this truth is indicated in the questions and answers by Sūta Gosvāmī and great sages like Śaunaka, and in the First and Second Chapters of the canto this is explained. In the Third Chapter this subject is more explicit, and in the Fourth Chapter even more explicit. In the Second Canto the Absolute Truth as the Personality of Godhead is further emphasized, and the indication is the Supreme Lord Kṛṣṇa. The summary of Śrīmad-Bhāgavatam in four verses, as we have already discussed, is succinct. This Supreme Personality of Godhead in the ultimate issue is confirmed by Brahmā in his Brahma-saṁhitā as īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. So it is concluded in the Third Canto of the Śrīmad-Bhāgavatam. The complete subject matter is elaborately explained in the Tenth and Eleventh Cantos of the Śrīmad-Bhāgavatam. In the matter of the changes of the Manus or manvantaras, such as the Svāyambhuva-manvantara and Cākṣuṣa-manvantara, as they are discussed in the Third, Fourth, Fifth, Sixth and Seventh Cantos of Śrīmad-Bhāgavatam, Lord Kṛṣṇa is indicated. In the Eighth Canto the Vaivasvata-manvantara explains the same subject indirectly, and in the Ninth Canto the same purport is there. In the Twelfth Canto the same is further explained, specifically regarding the different incarnations of the Lord. Thus it is concluded by studying the complete Śrīmad-Bhāgavatam that Lord Śrī Kṛṣṇa is the ultimate summum bonum, or the ultimate source of all energy. And according to the grades of worshipers, the indications of the nomenclature may be differently explained as Nārāyaṇa, Brahmā, Paramātmā, etc.

TEXT 8

yo 'dhyātmiko 'yaṁ puruṣaḥ

so 'sāv evādhidaivikaḥ

yas tatrobhaya-vicchedaḥ

puruṣo hy ādhibhautikaḥ

SYNONYMS

yaḥ-one who; adhyātmikaḥ-is possessed of the sense organs; ayam-this; puruṣaḥ-personality; saḥ-he; asau-that; eva-also; adhidaivikaḥ-controlling deity; yaḥ-that which; tatra-there; ubhaya-of both; vicchedaḥ-separation; puruṣaḥ-person; hi-for; ādhibhautikaḥ-the visible body or the embodied living entity.

The individual person possessing different instruments of senses is called the adhyātmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person.

The supreme controlling summum bonum is the Personality of Godhead in His plenary portion of Paramātmā, or the Supersoul manifestation. In the Bhagavad-gītā (10.42) it is said:

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

All the controlling deities like Viṣṇu, Brahmā and Śiva are different manifestations of the Paramātmā feature of the Supreme Personality of Godhead Śrī Kṛṣṇa, who exhibits himself in such manners by entering into each and every universe generated from Him. But still apparently there are divisions of the controller and controlled. For example, in the food-controlling department the controller of food is a person made of the same ingredients as the person who is controlled. Similarly, each and every individual in the material world is controlled by the higher demigods. For example, we have our senses, but the senses are controlled by superior controlling deities. We cannot see without light, and the supreme controller of light is the sun. The sun-god is in the sun planet, and we, the individual human beings or any other being on this earth, are all controlled by the sun-god as far as our eyes are concerned. Similarly, all the senses we have are controlled by the superior demigods, who are also as much living entities as we are, but one is empowered while the other is controlled. The controlled living entity is called the adhyātmic person, and the controller is called the adhidaivic person. All these positions in the material world are due to different fruitive activities. Any individual living being can become the sun-god or even Brahmā or any other god in the upper planetary system by a higher grade of pious work, and similarly one becomes controlled by the higher demigods by lower grades of fruitive activities. So every individual living entity is subject to the supreme control of the Paramātmā, who puts everyone in different positions of the controller and the controlled.

That which distinguishes the controller and controlled, i.e. the material body, is called the adhibhautic puruṣa. The body is sometimes called puruṣa, as confirmed in the Vedas in the following hymn: sa vā eṣa puruṣo 'nna-rasamayaḥ. This body is called the anna-rasa embodiment. This body depends on food. The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matter for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the anna-rasamaya body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person, who are related as the controller and the controlled, are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all.

TEXT 9

ekam ekatarābhāve

yadā nopalabhāmahe

tritayaṁ tatra yo veda

sa ātmā svāśrayāśrayaḥ

SYNONYMS

ekam-one; ekatara-another; abhāve-in the absence of; yadā-because; na-does not; upalabhāmahe-perceptible; tritayam-in three stages; tatra-there; yaḥ-the one; veda-who knows; saḥ-he; ātmā-the Supersoul; sva-own; āśraya-shelter; āśrayaḥ-of the shelter.

All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter.

There are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller. For example, the sun controls the power of our vision, we can see the sun because the sun has its body, and the sunlight is useful only because we have eyes. Without our having eyes, the sunlight is useless, and without sunlight the eyes are useless. Thus they are interdependent, and none of them is independent. Therefore the natural question arises concerning who made them interdependent. The one who has made such a relationship of interdependence must be ultimately completely independent. As stated in the beginning of the Śrīmad-Bhāgavatam, the ultimate source of all interdependent objectives is the complete independent subject. This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is svāśrayāśrayaḥ. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā and Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also. In the Bhagavad-gītā (15.18) Lord Kṛṣṇa says that He is the Puruṣottama and the source of everything, and thus it is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.

The individual living entity, the jīva, is always dependent on the Supersoul, Paramātmā, because the individual soul forgets his spiritual identity whereas the Supersoul, Paramātmā, does not forget His transcendental position. In the Bhagavad-gītā these separate positions of the jīva-ātmā and the Paramātmā are specifically mentioned. In the Fourth Chapter, Arjuna, the jīva soul, is represented as forgetful of his many, many previous births, but the Lord, the Supersoul, is not forgetful. The Lord even remembers when He taught the Bhagavad-gītā to the sun-god some billions of years before. The Lord can remember such millions and billions of years, as stated in the Bhagavad-gītā (7.26) as follows:

vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana

The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future. But in spite of His being the shelter of both the Paramātmā and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is.

The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even such a person or individual soul as Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future?

TEXT 10

puruṣo 'ṇḍaṁ vinirbhidya

yadāsau sa vinirgataḥ

ātmano 'yanam anvicchann

apo 'srākṣīc chuciḥ śucīḥ

SYNONYMS

puruṣaḥ-the Supreme Person, Paramātmā; aṇḍam-the universes; vinirbhidya-making them each separately situated; yadā-when; asau-the same; saḥ-He (the Lord); vinirgataḥ-came out; ātmanaḥ-of Himself; ayanam-lying in place; anvicchan-desiring; apaḥ-water; asrākṣīt-created; śuciḥ-the most pure; śucīḥ-transcendental.

After separating the different universes, the gigantic universal form of the Lord [Mahā-Viṣṇu], which came out of the causal ocean, the place of appearance for the first puruṣa-avatāra, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka].

After analysis of the living entities and the Supreme Lord, Paramātmā, the independent source of all other living beings, Śrīla Śukadeva Gosvāmī is now presenting the prime necessity for devotional service to the Lord, which is the only occupational business of all living entities. The Supreme Lord Śrī Kṛṣṇa and all His plenary portions and extensions of plenary portions are nondifferent from one another, and thus the supreme independence is in each and every one of them. In order to prove this, Śukadeva Gosvāmī (as promised to King Parīkṣit) describes herein the independence of the puruṣa-avatāra Personality of Godhead, even in the sphere of the material creation. Such activities of the Lord are also transcendental, and therefore they are also līlā, or pastimes, of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service. Some may argue, why not then relish the transcendental līlā of the Lord as exhibited in the land of Mathurā and Vṛndāvana, which are sweeter than anything in the world? Śrīla Viśvanātha Cakravartī Ṭhākura replies that the pastimes of the Lord in Vṛndāvana are meant to be relished by advanced devotees of the Lord. Neophyte devotees will misunderstand such supreme transcendental activities of the Lord, and therefore the Lord's pastimes in the material sphere related to creation, maintenance and destruction are verily relishable by the prākṛta, or mundane devotees of the Lord. As the yoga system mainly based on bodily exercises is meant for the person who is too much attached to the bodily conception of existence, similarly the Lord's pastimes related to the creation and destruction of the material world are for those who are too materially attached. For such mundane creatures the functions of the body and the functions of the cosmic world through physical laws in relationship with the Lord are also therefore included in understanding of the lawmaker, the Supreme Personality of Godhead. The scientists explain the material functions by so many technological terms of material law, but such blind scientists forget the lawmaker. The Śrīmad-Bhāgavatam points out the lawmaker. One should not be amazed by the mechanical arrangement of the complicated engine or dynamo, but one should praise the engineer who creates such a wonderful working machine. That is the difference between the devotee and the nondevotee. Devotees are always full with praising the Lord, who directs the physical laws. In the Bhagavad-gītā (9.10) the direction of the Lord upon the material nature is described as follows:

mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate

"The material nature full of physical laws is one of My different energies; therefore it is neither independent nor blind. Because I am transcendentally all-powerful, simply by My glancing over material nature, the physical laws of nature work so wonderfully. The actions and reactions of the physical laws work on that account, and thus the material world is created, maintained and annihilated again and again."

Men with a poor fund of knowledge, however, become astonished by studying the physical laws both within the construction of the individual body and within the cosmic manifestation, and foolishly they decry the existence of God, taking it for granted that the physical laws are independent, without any metaphysical control. The Bhagavad-gītā (9.11) replies to this foolishness in the following words:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"The foolish men [mūḍhāḥ] do not know the Personality of Godhead in His eternal form of bliss and knowledge." The foolish man thinks of the transcendental body of the Lord as something like his own, and therefore he cannot think of the unlimited controlling power of the Lord, who is not visible in the acting of the physical laws. The Lord is, however, visible to the naked eyes of people in general when He descends Himself by His own personal potency. Lord Kṛṣṇa incarnated Himself as He is and played very wonderful parts as the Lord Himself, and the Bhagavad-gītā concerns such wonderful actions and knowledge. Yet foolish men will not accept Lord Kṛṣṇa as the Supreme Lord. Generally they consider the infinitesimal and infinite features of the Lord because they themselves are unable to become either the infinitesimal or the infinite, but one should know that the infinite and infinitesimal sizes of the Lord are not His highest glories. The most wonderful manifestation of the Lord's power is exhibited when the infinite Lord becomes visible to our eyes as one of us. Yet His activities are different from those of the finite beings. Lifting a mountain at the age of seven years and marrying sixteen thousand wives in the prime of His youth are some of the examples of His infinite energy, but the mūḍhas, after seeing them or hearing about them, decry them as legendary and take the Lord as one of them. They cannot understand that the Lord Śrī Kṛṣṇa, although in the form of a human being by His own potency, is still the Supreme Lord with full potency as the supreme controller.

When, however, the mūḍhas give submissive and aural reception to the messages of the Lord as in the Śrīmad Bhagavad-gītā or in the Śrīmad-Bhāgavatam through the channel of disciplic succession, such mūḍhas also become devotees of the Lord by the grace of His pure devotees. And for this reason only, either in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, the pastimes of the Lord in the material world are delineated for the benefit of those men with a poor fund of knowledge.

TEXT 11

tāsv avātsīt sva-sṛṣṭāsu

sahasraṁ parivatsarān

tena nārāyaṇo nāma

yad āpaḥ puruṣodbhavāḥ

SYNONYMS

tāsu-in that; avātsīt-resided; sva-own; sṛṣṭāsu-in the matter of creation; sahasram-one thousand; parivatsarān-years of His measurement; tena-for that reason; nārāyaṇaḥ-the Personality of Godhead named Nārāyaṇa; nāma-name; yat-because; āpaḥ-water; puruṣa-udbhavāḥ-emanated from the Supreme Person.

That Supreme Person is not impersonal and therefore is distinctively a nara, or person. Therefore the transcendental water created from the Supreme Nara is known as nāra. And because He lies down on that water, He is known as Nārāyaṇa.

TEXT 12

dravyaṁ karma ca kālaś ca

svabhāvo jīva eva ca

yad-anugrahataḥ santi

na santi yad-upekṣayā

SYNONYMS

dravyam-physical elements; karma-action; ca-and; kālaḥ-time; ca-also; sva-bhāvaḥ jīvaḥ-the living entities; eva-certainly; ca-also; yat-whose; anugrahataḥ-by the mercy of; santi-exist; na-does not; santi-exist; yat-upekṣayā-by negligence.

One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

The living entities are the enjoyers of the material ingredients, time, modes, etc., because they want to lord it over the material nature. The Lord is the supreme enjoyer, and the living entities are meant to assist the Lord in His enjoyment and thus participate in the transcendental enjoyment of everyone. The enjoyer and the enjoyed both participate in enjoyment, but, deluded by the illusory energy, the living entities want to become the enjoyer like the Lord, although they are not meant for such enjoyment. The jīvas, the living entities, are mentioned in the Bhagavad-gītā as the Lord's superior nature, or parā prakṛti, and so also it is mentioned in the Viṣṇu Purāṇa. Therefore the living entities are never the puruṣas, or the factual enjoyers. As such, the spirit of enjoyment by the living entity in the material world is false. In the spiritual world the living entities are pure in nature, and therefore they are associates in the enjoyment of the Supreme Lord. In the material world the spirit of enjoyment of the living entities by dint of their own actions (karma) gradually fades by the laws of nature, and thus the illusory energy dictates in the ears of the conditioned souls that they should become one with the Lord. This is the last snare of the illusory energy. When the last illusion is also cleared off by the mercy of the Lord, the living entity again becomes reinstated in his original position and thus becomes actually liberated. For this attainment of liberation from the material clutches, the Lord creates the material world, maintains it for some time (one thousand years of His measurement, as stated in the previous verse), and then again annihilates it by His will. The living entities are therefore completely dependent on the mercy of the Lord, and all their so-called enjoyments by scientific improvement are crushed into dust when the Lord desires.

TEXT 13

eko nānātvam anvicchan

yoga-talpāt samutthitaḥ

vīryaṁ hiraṇmayaṁ devo

māyayā vyasṛjat tridhā

SYNONYMS

ekaḥ-He, one alone; nānātvam-varieties; anvicchan-so desiring; yoga-talpāt-from the bedstead of mystic slumber; samutthitaḥ-thus generated; vīryam-the semina; hiraṇmayam-golden hue; devaḥ-the demigod; māyayā-by the external energy; vyasṛjat-perfectly created; tridhā-in three features.

The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.

In the Bhagavad-gītā (9.7-8) the creation and annihilation of the material world are stated as follows:

sarva-bhūtāni kaunteya
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham

prakṛtiṁ svām avaṣṭabhya
visṛjāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛtsnam
avaśaṁ prakṛter vaśāt

"At the end of each millennium the creative forces, namely the material nature and the living entities who struggle in the material nature, all merge together into the transcendental body of the Lord, and again when the Lord desires to manifest them, all of them are again displayed by the Lord.

"Therefore the material nature is working under the control of the Lord. All of them, under the agency of material nature and under the control of the Lord, are thus repeatedly created and annihilated by the will of the Lord."

As such, before the creation or manifestation of the material cosmic world, the Lord exists as total energy (mahā-samaṣṭi), and thus desiring Himself to be diffused to many, He expands Himself further into multitotal energy (samaṣṭi). From the multitotal energy He further expands Himself into individuals in three dimensions, namely adhyātmic, adhidaivic and adhibhautic, as explained before (vyaṣṭi). As such, the whole creation and the creative energies are nondifferent and different simultaneously. Because everything is an emanation from Him (the Mahā-Viṣṇu or Mahā-samaṣṭi), nothing of the cosmic energies is different from Him; but all such expanded energies have specific functions and display as designed by the Lord, and therefore they are simultaneously different from the Lord. The living entities are also similar energy (marginal potency) of the Lord, and thus they are simultaneously one with and different from Him.

At the stage of nonmanifestation, the living energies remain potent in the Lord, and when they are let loose in the cosmic manifestation they are exhibited differently in terms of different desires under the modes of nature. Such differential manifestations of the living energies are conditional states of the living entities. The liberated living entities, however, in the sanātana (eternal) manifestation, are unconditionally surrendered souls, and therefore they are not subject to the conditions of creation and annihilation. So this creation takes place by the glance of the Lord from His bedstead of mystic slumber. And thus all the universes and the lord of the universe, Brahmā, are again and again manifested and annihilated.

TEXT 14

adhidaivam athādhyātmam

adhibhūtam iti prabhuḥ

athaikaṁ pauruṣaṁ vīryaṁ

tridhābhidyata tac chṛṇu

SYNONYMS

adhidaivam-the controlling entities; atha-now; adhyātmam-the controlled entities; adhibhūtam-the material bodies; iti-thus; prabhuḥ-the Lord; atha-in this way; ekam-one only; pauruṣam-of His Lordship; vīryam-potency; tridhā-in three; abhidyata-divided; tat-that; śṛṇu-just hear from me.

Just hear from me how the potency of His Lordship divides one into three, called the controlling entities, the controlled entities and the material bodies, in the manner mentioned above.

TEXT 15

antaḥ śarīra ākāśāt

puruṣasya viceṣṭataḥ

ojaḥ saho balaṁ jajñe

tataḥ prāṇo mahān asuḥ

SYNONYMS

antaḥ śarīre-within the body; ākāśāt-from the sky; puruṣasya-of Mahā-Viṣṇu; viceṣṭataḥ-while so trying, or willing; ojaḥ-the energy of the senses; sahaḥ-mental force; balam-bodily strength; jajñe-generated; tataḥ-thereafter; prāṇaḥ-the living force; mahān asuḥ-the fountainhead of everyone's life.

From the sky situated within the transcendental body of the manifesting Mahā-Viṣṇu, sense energy, mental force and bodily strength are all generated, as well as the sum total of the fountainhead of the total living force.

TEXT 16

anuprāṇanti yaṁ prāṇāḥ

prāṇantaṁ sarva-jantuṣu

apānantam apānanti

nara-devam ivānugāḥ

SYNONYMS

anuprāṇanti-follow the living symptoms; yam-whom; prāṇāḥ-senses; prāṇantam-endeavoring; sarva-jantuṣu-in all living entities; apānantam-stop endeavoring; apānanti-all others stop; nara-devam-a king; iva-like; anugāḥ-the followers.

As the followers of a king follow their lord, similarly when the total energy is in motion, all other living entities move, and when the total energy stops endeavoring, all other living entities stop sensual activities.

The individual living entities are completely dependent on the total energy of the supreme puruṣa. No one has independent existence, just as no electric lamp has independent effulgence. Each and every electrical instrument depends fully on the total powerhouse, the total powerhouse depends on the reservoir of water for generating electricity, water depends on the clouds, the clouds depend on the sun, the sun depends on creation, and the creation depends on the movement of the Supreme Personality of Godhead. Thus the Supreme Personality of Godhead is the cause of all causes.

TEXT 17

prāṇenākṣipatā kṣut tṛḍ

antarā jāyate vibhoḥ

pipāsato jakṣataś ca

prāṅ mukhaṁ nirabhidyata

SYNONYMS

prāṇena-by the living force; ākṣipatā-being agitated; kṣut-hunger; tṛṭ-thirst; antarā-from within; jāyate-generates; vibhoḥ-of the Supreme; pipāsataḥ-being desirous to quench the thirst; jakṣataḥ-being desirous to eat; ca-and; prāk-at first; mukham-the mouth; nirabhidyata-was opened.

The living force, being agitated by the virāṭ-puruṣa, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.

The process by which all living beings in the womb of the mother develop their sense organs and sense perceptions appears to follow the same principles in the case of the virāṭ-puruṣa, the sum total of all living entities. Therefore the supreme cause of all generation is not impersonal or without desire. The desires for all kinds of sense perception and sense organs exist in the Supreme, and thus they take place in the individual persons. This desire is the nature of the supreme living being, the Absolute Truth. Because He has the sum total of all mouths, the individual living entities have mouths. Similarly with all other senses and sense organs. Here the mouth is the symbolic representation of all sense organs, for the same principles apply to the others also.

TEXT 18

mukhatas tālu nirbhinnaṁ

jihvā tatropajāyate

tato nānā-raso jajñe

jihvayā yo 'dhigamyate

SYNONYMS

mukhataḥ-from the mouth; tālu-the palate; nirbhinnam-being generated; jihvā-the tongue; tatra-thereupon; upajāyate-becomes manifested; tataḥ-thereupon; nānā-rasaḥ-various tastes; jajñe-became manifested; jihvayā-by the tongue; yaḥ-which; adhigamyate-become relished.

From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.

This gradual process of evolution suggests the explanation of the controlling deities (adhidaiva) because Varuṇa is the controlling deity for all relishable juices. Therefore the mouth becomes the resting place for the tongue, which tastes all the different juices, of which the controlling deity is Varuṇa. This suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are adhibhūtam, or forms of matter, but the functioning deity, who is a living entity, is adhidaiva, whereas the person undergoing the function is adhyātma. Thus the three categories are also explained as to their birth after the opening of the mouth of the virāṭ-puruṣa. The four principles mentioned in this verse serve to explain the three main principles, namely the adhyātma, adhidaiva and adhibhutam, as explained before.

TEXT 19

vivakṣor mukhato bhūmno

vahnir vāg vyāhṛtaṁ tayoḥ

jale caitasya suciraṁ

nirodhaḥ samajāyata

SYNONYMS

vivakṣoḥ-when there was a need to speak; mukhataḥ-from the mouth; bhūmnaḥ-of the Supreme; vahniḥ-fire or the controlling deity of fire; vāk-vibration; vyāhṛtam-speeches; tayoḥ-by both; jale-in the water; ca-however; etasya-of all these; suciram-a very, very long time; nirodhaḥ-suspension; samajāyata-did continue.

When the Supreme desired to speak, speeches were vibrated from the mouth. Then the controlling deity Fire was generated from the mouth. But when He was lying in the water, all these functions remained suspended.

The peculiarity of the gradual development of the different senses is simultaneously supported by their controlling deities. It is to be understood, therefore, that the activities of the sense organs are controlled by the will of the Supreme. The senses are, so to speak, offering a license for the conditioned souls, who are to use them properly under the control of the controlling deity deputed by the Supreme Lord. One who violates such controlling regulations has to be punished by degradation to a lower status of life. Consider, for example, the tongue and its controlling deity, Varuṇa. The tongue is meant for eating, and men, animals and birds each have their different tastes because of different licenses. The taste of human beings and that of the swine are not on the same level. The controlling deity, however, awards or certifies a particular type of body when the particular living entity develops a taste in terms of different modes of nature. If the human being develops taste without discrimination, as does the swine, then the controlling deity is certainly certified for the next term to award him the body of a swine. The swine accepts any kind of foodstuff, including stools, and a human being who has developed such indiscriminate taste must be prepared for a degraded life in the next life. Such a life is also God's grace because the conditioned soul desired a body like that for perfectly tasting a particular type of foodstuff. If a man gets the body of a swine it must be considered the grace of the Lord because the Lord awards the facility. After death the next body is offered by superior control, not blindly. A human being, therefore, must be on his guard as to what sort of body he is going to have in the next life. An irresponsible life of indiscrimination is risky, and that is the declaration of all scriptures.

TEXT 20

nāsike nirabhidyetāṁ

dodhūyati nabhasvati

tatra vāyur gandha-vaho

ghrāṇo nasi jighṛkṣataḥ

SYNONYMS

nāsike-in the nostrils; nirabhidyetām-being developed; dodhūyati-rapidly blowing; nabhasvati-air respiration; tatra-thereupon; vāyuḥ-air; gandha-vahaḥ-smelling odor; ghrāṇaḥ-sense of smell; nasi-in the nose; jighṛkṣataḥ-desiring to smell odors.

Thereafter, when the supreme puruṣa desired to smell odors, the nostrils and respiration were generated, the nasal instrument and odors came into existence, and the controlling deity of air, carrying smell, also became manifested.

The nasal instrument, odor, and the controlling deity air, smelling, etc., all became manifested simultaneously when the Lord desired to smell. The Vedic mantras confirm this statement in the Upaniṣads' statement that everything is first desired by the Supreme before the subordinate living entity can act upon it. The living entity can see only when the Lord sees, the living entity can smell when the Lord smells, and so on. The idea is that the living entity cannot do anything independently. He can simply think of doing something independently, but he cannot act independently. This independence in thinking is there by the grace of the Lord, but the thinking can be given shape by the grace of the Lord, and therefore the common saying is that man proposes and God disposes. The whole explanation is on the subject of the absolute dependence of the living entities and absolute independence of the Supreme Lord. Less intelligent persons claiming to be on an equal level with God must first prove themselves to be absolute and independent, and then they must substantiate their claim to being one with God.

TEXT 21

yadātmani nirālokam

ātmānaṁ ca didṛkṣataḥ

nirbhinne hy akṣiṇī tasya

jyotiś cakṣur guṇa-grahaḥ

SYNONYMS

yadā-while; ātmani-unto Himself; nirālokam-without any light; ātmānam-His own transcendental body; ca-also other bodily forms; didṛkṣataḥ-desired to look upon; nirbhinne-due to being sprouted; hi-for; akṣiṇī-of the eyes; tasya-of Him; jyotiḥ-the sun; cakṣuḥ-the eyes; guṇa-grahaḥ-the power of seeing.

Thus when everything existed in darkness, the Lord desired to see Himself and all that was created. Then the eyes, the illuminating god Sun, the power of vision and the object of sight all became manifested.

The universe is by nature dense darkness, and therefore the total creation is called tamas, or darkness. The night is the real feature of the universe, for then one cannot see anything, including oneself. The Lord, out of His causeless mercy, first desired to see Himself and all the creation as well, and thus the sun became manifested, the power of vision for all living entities became possible, and the objects of vision were also manifested. This means that the whole phenomenal world became visible after the creation of the sun.

TEXT 22

bodhyamānasya ṛṣibhir

ātmanas taj jighṛkṣataḥ

karṇau ca nirabhidyetāṁ

diśaḥ śrotraṁ guṇa-grahaḥ

SYNONYMS

bodhyamānasya-desiring to understand; ṛṣibhiḥ-by the authorities; ātmanaḥ-of the Supreme Being; tat-that; jighṛkṣataḥ-when He desired to take up; karṇau-the ears; ca-also; nirabhidyetām-became manifested; diśaḥ-the direction or the god of air; śrotram-the power of hearing; guṇa-grahaḥ-and the objects of hearing.

By development of the desire of the great sages to know, the ears, the power of hearing, the controlling deity of hearing, and the objects of hearing became manifested. The great sages desired to hear about the Self.

As stated in the Bhagavad-gītā, by advancement of knowledge one should try to know about the Supreme Lord, the summum bonum of everything. Knowledge does not mean knowledge only of the laws of nature or physical knowledge, which are working by the direction of the Lord. The scientists are eager to hear about the physical laws working in material nature. They are eager to hear through the medium of radio and television about things taking place far away from them on other planets, but they should know that the power of hearing and the instruments for hearing were given to them by the Lord for hearing about the Self, or about the Lord. Unfortunately the power of hearing is misused in hearing the vibrations of mundane affairs. The great sages were interested in hearing about the Lord through Vedic knowledge and nothing more. That is the beginning of aural reception of knowledge.

TEXT 23

vastuno mṛdu-kāṭhinya-

laghu-gurv-oṣṇa-śītatām

jighṛkṣatas tvaṅ nirbhinnā

tasyāṁ roma-mahī-ruhāḥ

tatra cāntar bahir vātas

tvacā labdha-guṇo vṛtaḥ

SYNONYMS

vastunaḥ-of all matter; mṛdu-softness; kāṭhinya-hardness; laghu-lightness; guru-heaviness; oṣṇa-warmness; śītatām-coldness; jighṛkṣataḥ-desiring to perceive; tvak-the touch sensation; nirbhinnā-distributed; tasyām-in the skin; roma-hairs on the body; mahī-ruhāḥ-as well as the trees, the controlling deities; tatra-there; ca-also; antaḥ-within; bahiḥ-outside; vātaḥ tvacā-the sense of touch or the skin; labdha-having been perceived; guṇaḥ-objects of sense perception; vṛtaḥ-generated.

When there was a desire to perceive the physical characteristics of matter, such as softness, hardness, warmth, cold, lightness and heaviness, the background of sensation, the skin, the skin pores, the hairs on the body and their controlling deities (the trees) were generated. Within and outside the skin is a covering of air through which sense perception became prominent.

The physical characteristics of matter, such as softness, are subjects of sense perception, and thus physical knowledge is the subject matter of the touch sensation. One can measure the temperature of matter by touching with the hand, and one can measure the weight of an object by lifting it with the hand and thus estimate its heaviness or lightness. The skin, the skin pores and the hairs on the body are all interdependent with the touch sensation. The air blowing within and outside the skin is also an object of sense perception. This sense perception is also a source of knowledge, and therefore it is suggested here that physical or physiological knowledge is subordinate to the knowledge of the Self, as above mentioned. Knowledge of Self can expand to the knowledge of phenomena, but physical knowledge cannot lead to knowledge of the Self.

There is, however, an intimate relation between the hairs on the body and the vegetation on the body of the earth. The vegetables are nourishment for the skin both as food and medicine, as stated in the Third Canto: tvacam asya vinirbhinnāṁ viviśur dhiṣṇyam oṣadhīḥ.

TEXT 24

hastau ruruhatus tasya

nānā-karma-cikīrṣayā

tayos tu balavān indra

ādānam ubhayāśrayam

SYNONYMS

hastau-the hands; ruruhatuḥ-manifested; tasya-His; nānā-various; karma-work; cikīrṣayā-being so desirous; tayoḥ-of them; tu-however; balavān-to give strength; indraḥ-the demigod in heaven; ādānam-activities of the hand; ubhaya-āśrayam-dependent on both the demigod and the hand.

Thereafter when the Supreme Person desired to perform varieties of work, the two hands and their controlling strength, and Indra, the demigod in heaven, became manifested, as also the acts dependent on both the hands and the demigod.

In every item we can note with profit that the sense organs of the living entity are never independent at any stage. The Lord is known as the Lord of the senses (Hṛṣīkeśa). Thus the sense organs of the living entities are manifested by the will of the Lord, and each organ is controlled by a certain type of demigod. No one, therefore, can claim any proprietorship of the senses. The living entity is controlled by the senses, the senses are controlled by the demigods, and the demigods are the servants of the Supreme Lord. That is the arrangement in the system of creation. The whole thing is controlled ultimately by the Supreme Lord, and there is no independence either of the material nature or of the living entity. The illusioned living entity who claims to be the lord of his senses is under the clutches of the external energy of the Lord. As long as a living entity continues to be puffed up by his tiny existence, he is to be understood to be under the stringent control of the external energy of the Lord, and there is no question of liberation from the clutches of illusion (māyā), however much one may declare himself a liberated soul.

TEXT 25

gatiṁ jigīṣataḥ pādau

ruruhāte 'bhikāmikām

padbhyāṁ yajñaḥ svayaṁ havyaṁ

karmabhiḥ kriyate nṛbhiḥ

SYNONYMS

gatim-movement; jigīṣataḥ-so desiring; pādau-the legs; ruruhāte-being manifested; abhikāmikām-purposeful; padbhyām-from the legs; yajñaḥ-Lord Viṣṇu; svayam-personally Himself; havyam-the duties; karmabhiḥ-by one's occupational duty; kriyate-caused to be done; nṛbhiḥ-by different human beings.

Thereupon, because of His desiring to control movement, His legs became manifested, and from the legs the controlling deity named Viṣṇu was generated. By His personal supervision of this act, all varieties of human being are busily engaged in dutiful occupational sacrifice.

Every human being is engaged in his particular occupational duty, and such activities are visible as men go hither and thither. This is very prominently visible in big cities of the world: people are going all over the cities with great concern, from one place to another. This movement is not limited only to the cities, but is also visible outside the cities from one place to another, or from one city to another, by different means of vehicles. Men are moving by cars and rails on the roads, by subways within the earth and by planes in the sky for the purpose of business success. But in all these movements the real purpose is to earn wealth for comfortable life. For this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity. But they do not know how to make the activities purposeful to fulfill the mission of human life. Because they do not know this secret, all their activities are targeted towards the goal of sense gratification without control, and therefore by all this business they are unknowingly entering into the deep regions of darkness.

Because they have been captivated by the external energy of the Supreme Lord, they have completely forgotten the Supreme Lord Viṣṇu, and thus they have taken it for granted that this life, as presently manifested under the conditions of material nature, is all in all for enjoying the highest amount of sense gratification. But such a wrong conception of life cannot give anyone the desired peace of mind, and thus in spite of all advancement in knowledge by use of the resources of nature, no one is happy in this material civilization. The secret is that at every step they should try to execute sacrifices toward the path of world peace. The Bhagavad-gītā (18.45-46) also advises the same secret in the following verses.

sve sve karmaṇy abhirataḥ
saṁsiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ
yathā vindati tac chṛṇu

yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

The Lord said to Arjuna: "Just hear from Me how one can attain the highest perfection in life simply by discharging his specified occupational duty. Man can attain the highest perfection of life by worshiping the Supreme Lord and by performing sacrifice for the sake of the Supreme Lord Viṣṇu, who is all-pervading and by whose control every living being acquires his desired facilities, according to his personal propensity."

There is no harm in having different propensities in life because every human being is proportionately independent to chalk out the plan of his life by different occupations, but one should make it a point in his life to know perfectly well that he is not independent absolutely. One is certainly under the control of the Supreme Lord and under different agencies. Knowing this, one should make it a point that by his work and the result of his labor he serves the Supreme Lord as prescribed by the authorities expert in the transcendental loving service of the Supreme Lord Viṣṇu. For performing such occupational duties of life the leg is the most important instrument of the body because without the help of the legs one cannot move from one place to another, and therefore the Lord has special control over the legs of all human beings, which are meant for performing yajñas.

TEXT 26

nirabhidyata śiśno vai

prajānandāmṛtārthinaḥ

upastha āsīt kāmānāṁ

priyaṁ tad-ubhayāśrayam

SYNONYMS

nirabhidyata-came out; śiśnaḥ-the genitals; vai-certainly; prajā-ānanda-sex pleasure; amṛta-arthinaḥ-aspiring to taste the nectar; upasthaḥ-the male or female organ; āsīt-came into existence; kāmānām-of the lustful; priyam-very dear; tat-that; ubhaya-āśrayam-shelter for both.

Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajāpati. The object of sexual pleasure and the controlling deity are under the control of the genitals of the Lord.

The heavenly pleasure for the conditioned soul is sexual pleasure, and this pleasure is tasted by the genitals. The woman is the object of sexual pleasure, and both the sense perception of sexual pleasure and the woman are controlled by the Prajāpati, who is under the control of the Lord's genitals. The impersonalist must know from this verse that the Lord is not impersonal, for He has His genitals, on which all the pleasurable objects of sex depend. No one would have taken the trouble to maintain children if there were no taste of heavenly nectar by means of sexual intercourse. This material world is created to give the conditioned souls a chance for rejuvenation for going back home, back to Godhead, and therefore generation of the living being is necessary for upkeep of the purpose of creation. Sexual pleasure is an impetus for such action, and as such one can even serve the Lord in the act of such sexual pleasure. The service is counted when the children born of such sexual pleasure are properly trained in God consciousness. The whole idea of material creation is to revive the dormant God consciousness of the living entity. In forms of life other than the human form, sexual pleasure is prominent without any motive of service for the mission of the Lord. But in the human form of life the conditioned soul can render service to the Lord by creating progeny suitable for the attainment of salvation. One can beget hundreds of children and enjoy the celestial pleasure of sexual intercourse, provided he is able to train the children in God consciousness. Otherwise begetting children is on the level of the swine. Rather, the swine is more expert than the human being because the swine can beget a dozen piglets at a time, whereas the human being can give birth to only one at a time. So one should always remember that the genitals, sexual pleasure, the woman and the offspring are all related in the service of the Lord, and one who forgets this relationship in the service of the Supreme Lord becomes subjected to the threefold miseries of material existence by the laws of nature. Perception of sexual pleasure is there even in the body of the dog, but there is no sense of God consciousness. The human form of life is distinct from that of the dog by the perception of God consciousness.

TEXT 27

utsisṛkṣor dhātu-malaṁ

nirabhidyata vai gudam

tataḥ pāyus tato mitra

utsarga ubhayāśrayaḥ

SYNONYMS

utsisṛkṣoḥ-desiring to evacuate; dhātu-malam-refuse of eatables; nirabhidyata-became open; vai-certainly; gudam-the evacuating hole; tataḥ-thereafter; pāyuḥ-the evacuating sense organ; tataḥ-thereafter; mitraḥ-the controlling demigod; utsargaḥ-the substance evacuated; ubhaya-both; āśrayaḥ-shelter.

Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity.

Even in the matter of evacuating stool, the refuse is controlled, so how can the living entity claim to be independent?

TEXT 28

āsisṛpsoḥ puraḥ puryā

nābhi-dvāram apānataḥ

tatrāpānas tato mṛtyuḥ

pṛthaktvam ubhayāśrayam

SYNONYMS

āsisṛpsoḥ-desiring to go everywhere; puraḥ-in different bodies; puryāḥ-from one body; nābhi-dvāram-the navel or abdominal hole; apānataḥ-was manifested; tatra-thereupon; apānaḥ-stopping of the vital force; tataḥ-thereafter; mṛtyuḥ-death; pṛthaktvam-separately; ubhaya-both; āśrayam-shelter.

Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force.

The prāṇa-vāyu continues the life, and the apāna-vāyu stops the living force. Both the vibrations are generated from the abdominal hole, the navel. This navel is the joint from one body to the other. Lord Brahmā was born of the abdominal hole of Garbhodakaśāyī Viṣṇu as a separate body, and the same principle is followed even in the birth of any ordinary body. The body of the child develops from the body of the mother, and when the child is separated from the body of the mother, it is separated by cutting the navel joint. And that is the way the Supreme Lord manifested Himself as separated many. The living entities are therefore separated parts, and thus they have no independence.

TEXT 29

āditsor anna-pānānām

āsan kukṣy-antra-nāḍayaḥ

nadyaḥ samudrāś ca tayos

tuṣṭiḥ puṣṭis tad-āśraye

SYNONYMS

āditsoḥ-desiring to have; anna-pānānām-of food and drink; āsan-there became; kukṣi-the abdomen; antra-the intestines; nāḍayaḥ-and the arteries; nadyaḥ-the rivers; samudrāḥ-seas; ca-also; tayoḥ-of them; tuṣṭiḥ-sustenance; puṣṭiḥ-metabolism; tat-of them; āśraye-the source.

When there was a desire to have food and drink, the abdomen and the intestines and also the arteries became manifested. The rivers and seas are the source of their sustenance and metabolism.

The controlling deities of the intestines are the rivers, and those of the arteries, the seas. Fulfillment of the belly with food and drink is the cause of sustenance, and the metabolism of the food and drink replaces the waste of the bodily energies. Therefore, the body's health is dependent on healthy actions of the intestines and the arteries. The rivers and the seas, being the controlling deities of the two, keep the intestines and the arteries in healthy order.

TEXT 30

nididhyāsor ātma-māyāṁ

hṛdayaṁ nirabhidyata

tato manaś candra iti

saṅkalpaḥ kāma eva ca

SYNONYMS

nididhyāsoḥ-being desirous to know; ātma-māyām-own energy; hṛdayam-the location of the mind; nirabhidyata-was manifested; tataḥ-thereafter; manaḥ-the mind; candraḥ-the controlling deity of the mind, the moon; iti-thus; saṅkalpaḥ-determination; kāmaḥ-desire; eva-as much as; ca-also.

When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested.

The heart of every living entity is the seat of the Supersoul, Paramātmā, a plenary expansion of the Supreme Personality of Godhead. Without His presence the living entity cannot get into the working energy according to his past deeds. The living entities who are conditioned in the material world are manifested in the creation in terms of respective inclinations inherent in them, and the requisite material body is offered to each and every one of them by the material energy under the direction of the Supersoul. This is explained in the Bhagavad-gītā (9.10). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity (moon), and then the activities of the mind (namely thinking, feeling and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation.

TEXT 31

tvak-carma-māṁsa-rudhira-

medo-majjāsthi-dhātavaḥ

bhūmy-ap-tejomayāḥ sapta

prāṇo vyomāmbu-vāyubhiḥ

SYNONYMS

tvak-the thin layer on the skin; carma-skin; māṁsa-flesh; rudhira-blood; medaḥ-fat; majjā-marrow; asthi-bone; dhātavaḥ-elements; bhūmi-earth; ap-water; tejaḥ-fire; mayāḥ-predominating; sapta-seven; prāṇaḥ-breathing air; vyoma-sky; ambu-water; vāyubhiḥ-by the air.

The seven elements of the body, namely the thin layer on the skin, the skin itself, the flesh, blood, fat, marrow and bone, are all made of earth, water and fire, whereas the life breath is produced by the sky, water and air.

The construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air and water. So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five. This material body is thus an embodiment of the five elements, and the gross manifestation is perceived because of three, namely earth, water, and fire. Sensations of touch are perceived due to the thin layer on the skin, and bone is as good as hard stone. The breathing air of life is produced of sky, air and water, and therefore open air, regular bath and ample space in which to live are favorable for healthy vitality. Fresh produce from the earth like grains and vegetables, as well as fresh water and heat, is good for the upkeep of the gross body.

TEXT 32

guṇātmakānīndriyāṇi

bhūtādi-prabhavā guṇāḥ

manaḥ sarva-vikārātmā

buddhir vijñāna-rūpiṇī

SYNONYMS

guṇa-ātmakāni-attached to the qualities; indriyāṇi-the senses; bhūta-ādi-material ego; prabhavāḥ-influenced by; guṇāḥ-the modes of material nature; manaḥ-the mind; sarva-all; vikāra-affection (happiness and distress); ātmā-form; buddhiḥ-intelligence; vijñāna-deliberation; rūpiṇī-featuring.

The sense organs are attached to the modes of material nature, and the modes of material nature are products of the false ego. The mind is subjected to all kinds of material experiences (happiness and distress), and the intelligence is the feature of the mind's deliberation.

Illusioned by the material nature, the living entity identifies with false ego. More clearly, when the living entity is entrapped by the material body, he at once identifies with the bodily relationships, forgetting his own identity as spirit soul. This false ego associates with different modes of material nature, and thus the senses become attached to the modes of material nature. Mind is the instrument for feeling different material experiences, but intelligence is deliberative and can change everything for the better. The intelligent person, therefore, can attain salvation from the illusion of material existence by proper use of intelligence. An intelligent person can detect the awkward position of material existence and thus begin to inquire as to what he is, why he is subjected to different kinds of miseries, and how to get rid of all miseries, and thus, by good association, an advanced intelligent person can turn towards the better life of self-realization. It is advised, therefore, that an intelligent person associate with the great sages and saints who are on the path of salvation. By such association, one can receive instructions which are able to slacken the conditioned soul's attachment for matter, and thus the intelligent man gradually gets rid of the illusion of matter and false ego and is promoted to the real life of eternity, knowledge and bliss.

TEXT 33

etad bhagavato rūpaṁ

sthūlaṁ te vyāhṛtaṁ mayā

mahy-ādibhiś cāvaraṇair

aṣṭabhir bahir āvṛtam

SYNONYMS

etat-all these; bhagavataḥ-of the Personality of Godhead; rūpam-form; sthūlam-gross; te-unto you; vyāhṛtam-explained; mayā-by me; mahī-the planets; ādibhiḥ-and so on; ca-unlimitedly; avaraṇaiḥ-by coverings; aṣṭabhiḥ-by eight; bahiḥ-external; āvṛtam-covered.

Thus by all this, the external feature of the Personality of Godhead is covered by gross forms such as those of planets, which were explained to you by me.

As explained in the Bhagavad-gītā (7.4), the separated material energy of the Personality of Godhead is covered by eight kinds of material coverings: earth, water, fire, air, sky, mind, intelligence and false ego. All these are emanations from the Personality of Godhead as His external energy. These coverings are just like the covering of clouds for the sun. The cloud is a creation of the sun, yet it actually covers the eyes so that one cannot see the sun. The sun cannot be covered by the clouds. The cloud can at utmost extend a few hundreds of miles in the sky, but the sun is far greater than millions of miles. So a hundred-mile covering is not competent to cover millions of miles. Therefore, one of the various energies of the Supreme Personality of Godhead cannot, of course, cover the Lord. But these coverings are created by Him to cover the eyes of the conditioned souls who want to lord it over the material nature. Actually the conditioned souls are covered by the illusory creative cloud of matter, and the Lord reserves the right of not being exposed to their eyes. Because they have no eyes of transcendental vision and because they cannot see the Personality of Godhead, they therefore deny the existence of the Lord and the transcendental form of the Lord. The covering of the gigantic material feature is accepted by such men with a poor fund of knowledge, and how this is so is explained in the following verse.

TEXT 34

ataḥ paraṁ sūkṣmatamam

avyaktaṁ nirviśeṣaṇam

anādi-madhya-nidhanaṁ

nityaṁ vāṅ-manasaḥ param

SYNONYMS

ataḥ-therefore; param-transcendental; sūkṣmatamam-finer than the finest; avyaktam-unmanifested; nirviśeṣaṇam-without material features; anādi-without beginning; madhya-without an intermediate stage; nidhanam-without end; nityam-eternal; vāk-words; manasaḥ-of the mind; param-transcendental.

Therefore beyond this [gross manifestation] is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception.

The gross external body of the Supreme is manifested at certain intervals, and thus the external feature or form of the Supreme Personality of Godhead is not the eternal form of the Lord, which has no beginning, no intermediate stage and no end. Anything which has a beginning, interim and end is called material. The material world is begun from the Lord, and thus the form of the Lord, before the beginning of the material world, is certainly transcendental to the finest, or the finer material conception. The ether in the material world is considered to be the finest. Finer than the ether is mind, intelligence, and false ego. But all eight of the outward coverings are explained as outer coverings of the Absolute Truth. The Absolute Truth is therefore beyond the expression and speculation of the material conception. He is certainly transcendental to all material conceptions. This is called nirviśeṣaṇam. One should not, however, misunderstand nirviśeṣaṇam as being without any transcendental qualifications. Viśeṣaṇam means qualities. Therefore nir added to it means that he has no material qualities or variegatedness. This nullifying expression is described in four transcendental qualifications, namely unmanifested, transcendental, eternal, and beyond the conception of mind or word. Beyond the limits of words means negation of the material conception. Unless one is transcendentally situated, it is not possible to know the transcendental form of the Lord.

TEXT 35

amunī bhagavad-rūpe

mayā te hy anuvarṇite

ubhe api na gṛhṇanti

māyā-sṛṣṭe vipaścitaḥ

SYNONYMS

amunī-all these; bhagavat-unto the Supreme Personality of Godhead; rūpe-in the forms; mayā-by me; te-unto you; hi-certainly; anuvarṇite-described respectively; ubhe-both; api-also; na-never; gṛhṇanti-accepts; māyā-external; sṛṣṭe-being so manifested; vipaḥ-citaḥ-the learned one who knows.

Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.

The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viśva-rūpa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the Bhagavad-gītā, which records Arjuna's experience of the viśva-rūpa of the Supreme Lord Śrī Kṛṣṇa.

adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me
tad eva me darśaya deva rūpaṁ
prasīda deveśa jagan-nivāsa

(Bg. 11.45)

Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands. The viśva-rūpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti. Therefore the pure devotees of the Lord are described here as vipaścita, or the learned who are in the knowledge of the Lord perfectly.

TEXT 36

sa vācya-vācakatayā

bhagavān brahma-rūpa-dhṛk

nāma-rūpa-kriyā dhatte

sakarmākarmakaḥ paraḥ

SYNONYMS

saḥ-He; vācya-by His forms and activities; vācakatayā-by His transcendental qualities and entourage; bhagavān-the Personality of Godhead; brahma-absolute; rūpa-dhṛk-by accepting visible forms; nāma-name; rūpa-form; kriyā-pastimes; dhatte-accepts; sa-karma-engaged in work; akarmakaḥ-without being affected; paraḥ-transcendence.

He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged.

Whenever there is a need of material creation, the transcendental Personality of Godhead accepts forms in the material world for creation, maintenance and destruction. One should be intelligent enough to know His activities in truth and not be biased to conclude that He descends to the material world by accepting a form created by material nature. Any form accepted from the material nature has its affection for everything done in the material world. A conditioned soul who accepts a material form for undergoing a certain term of material activities is subjected to the laws of matter. But here in this verse it is clearly stated that although the forms and activities of the Lord appear to be the same as those of a conditioned soul, they are supernatural and impossible for the conditioned soul. He, the Supreme Personality of Godhead, is always unaffected by such activities. In the Bhagavad-gītā (4.14) the Lord says:

na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate

The Lord is never affected by the activities which He apparently performs by His different incarnations and personalities, nor does He have any desire to achieve success by fruitive activities. The Lord is full by His different potencies of wealth, strength, fame, beauty, knowledge and renunciation, and thus He has no reason for physical exertion like the conditioned soul. Therefore an intelligent person who can distinguish between the transcendental activities of the Lord and the activities of the conditioned souls is also not bound by the reactions of activities. The Lord as Viṣṇu, Brahmā and Śiva conducts the three modes of material nature. From Viṣṇu is born Brahmā, and from Brahmā is born Śiva. Sometimes Brahmā is a separated part of Viṣṇu, and sometimes Brahmā is Viṣṇu Himself. Thus Brahmā creates the different species of life all over the universe, which means that the Lord creates the whole manifestation either by Himself or through the agency of His authorized deputies.

TEXTS 37-40

prajā-patīn manūn devān

ṛṣīn pitṛ-gaṇān pṛthak

siddha-cāraṇa-gandharvān

vidyādhrāsura-guhyakān

kinnarāpsaraso nāgān

sarpān kimpuruṣān narān

mātṝ rakṣaḥ-piśācāṁś ca

preta-bhūta-vināyakān

kūṣmāṇḍonmāda-vetālān

yātudhānān grahān api

khagān mṛgān paśūn vṛkṣān

girīn nṛpa sarīsṛpān

dvi-vidhāś catur-vidhā ye 'nye

jala-sthala-nabhaukasaḥ

kuśalākuśalā miśrāḥ

karmaṇāṁ gatayas tv imāḥ

SYNONYMS

prajā-patīn-Brahmā and his sons like Dakṣa and others; manūn-the periodical heads like Vaivasvata Manu; devān-like Indra, Candra and Varuṇa; ṛṣīn-like Bhṛgu and Vasiṣṭha; pitṛ-gaṇān-the inhabitants of the Pitā planets; pṛthak-separately; siddha-the inhabitants of the Siddha planet; cāraṇa-the inhabitants of the Cāraṇa planet; gandharvān-the inhabitants of the Gandharva planets; vidyādhra-the inhabitants of the Vidyādhara planet; asura-the atheists; guhyakān-the inhabitants of the Yakṣa planet; kinnara-the inhabitants of the Kinnara planet; apsarasaḥ-the beautiful angels of the Apsarā planet; nāgān-the serpentine inhabitants of Nāgaloka; sarpān-the inhabitants of Sarpaloka (snakes); kimpuruṣān-the monkey-shaped inhabitants of the Kimpuruṣa planet; narān-the inhabitants of earth; mātṛ-the inhabitants of Mātṛloka; rakṣaḥ-the inhabitants of the demoniac planet; piśācān-the inhabitants of Piśācaloka; ca-also; preta-the inhabitants of Pretaloka; bhūta-the evil spirits; vināyakān-the goblins; kūṣmāṇḍa-will-o'-the-wisp; unmāda-lunatics; vetālān-the jinn; yātudhānān-a particular type of evil spirit; grahān-the good and evil stars; api-also; khagān-the birds; mṛgān-the forest animals; paśūn-the household animals; vṛkṣān-the ghosts; girīn-the mountains; nṛpa-O King; sarīsṛpān-reptiles; dvi-vidhāḥ-the moving and the standing living entities; catuḥ-vidhāḥ-living entities born from embryos, eggs, perspiration and seeds; ye-others; anye-all; jala-water; sthala-land; nabha-okasaḥ-birds; kuśala-in happiness; akuśalāḥ-in distress; miśrāḥ-in mixed happiness and distress; karmaṇām-according to one's own past deeds; gatayaḥ-as result of; tu-but; imāḥ-all of them.

O King, know from me that all living entities are created by the Supreme Lord according to their past deeds. This includes Brahmā and his sons like Dakṣa, the periodical heads like Vaivasvata Manu, the demigods like Indra, Candra and Varuṇa, the great sages like Bhṛgu, Vyāsa and Vasiṣṭha, the inhabitants of Pitṛloka and Siddhaloka, the Cāraṇas, Gandharvas, Vidyādharas, Asuras, Yakṣas, Kinnaras and angels, the serpentines, the monkey-shaped Kimpuruṣas, the human beings, the inhabitants of Mātṛloka, the demons, Piśācas, ghosts, spirits, lunatics and evil spirits, the good and evil stars, the goblins, the animals in the forest, the birds, the household animals, the reptiles, the mountains, the moving and standing living entities, the living entities born from embryos, from eggs, from perspiration and from seeds, and all others, whether they be in the water, land or sky, in happiness, in distress or in mixed happiness and distress. All of them, according to their past deeds, are created by the Supreme Lord.

The varieties of living entities are mentioned in this list, and, with no exception from the topmost planet down to the lowest planet of the universe, all of them in different species of life are created by the Almighty Father, Viṣṇu. Therefore no one is independent of the Supreme Personality of Godhead. In the Bhagavad-gītā (14.4) the Lord therefore claims all living entities as His offspring in the following verse:

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

The material nature is compared to the mother. Although every living being is seen to come out of the mother's body, it is still a fact that the mother is not the ultimate cause of such a birth. The father is the ultimate cause of birth. Without the father's seed, no mother can give birth to a child. Therefore the living beings in different varieties of forms and positions within the innumerable universes are all born of the seeds of the Almighty Father, the Personality of Godhead, and only to the man with a poor fund of knowledge they appear to be born of the material nature. Being under the material energy of the Supreme Lord, all living entities beginning from Brahmā down to the insignificant ant are manifested in different bodies according to their past deeds.

The material nature is one of the energies of the Lord (Bg. 7.4). The material nature is inferior in comparison to the living entities, the superior nature. The superior nature and inferior nature of the Lord combine to manifest all universal affairs.

Some of the living entities are relatively happy in better conditions of life, whereas others are in distressed conditions of life. But factually, none of them are actually happy in material conditional life. No one can be happy in prison life, although one may be a first-class prisoner and another a third-class prisoner. The intelligent person should not try to be promoted from third-class prison life to first-class prison life, but should try to be released from the prison altogether. One may be promoted to first-class prisoner, but the same first-class prisoner is again degraded to a third-class prisoner in the next term. One should try to be free from prison life and go back home, back to Godhead. That is the real goal for all types of living entities.

TEXT 41

sattvaṁ rajas tama iti

tisraḥ sura-nṛ-nārakāḥ

tatrāpy ekaikaśo rājan

bhidyante gatayas tridhā

yadaikaikataro 'nyābhyāṁ

sva-bhāva upahanyate

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of darkness; iti-thus; tisraḥ-the three; sura-demigod; nṛ-human being; nārakāḥ-one who is suffering hellish conditions; tatra api-even there; ekaikaśaḥ-another; rājan-O King; bhidyante-divide into; gatayaḥ-movements; tridhā-three; yadā-at that time; ekaikataraḥ-one in relation with another; anyābhyām-from the other; sva-bhāvaḥ-habit; upahanyate-develops.

According to the different modes of material nature-the mode of goodness, the mode of passion and the mode of darkness-there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.

The living entities individually are being conducted by a particular mode of nature, but at the same time there is every chance of their being influenced by the other two. Generally, all conditioned souls in the material encagement are influenced by the mode of passion because every one of them is trying to lord it over the material nature to fulfill his individual desire. But in spite of the individual mode of passion, there is always the chance of being influenced by the other modes of nature by association. If one is in good association he can develop the mode of goodness, and if in bad association he may develop the mode of darkness or ignorance. Nothing is stereotyped. One can change his habit by good or bad association, and one has to become intelligent enough to discriminate between good and bad. The best association is the service of the devotees of the Lord, and by that association one can become the highest qualified man by the grace of the Lord's pure devotees. As we have already seen in the life of Śrīla Nārada Muni, he became the topmost devotee of the Lord simply by the association of pure devotees of the Lord. By birth he was the son of a maidservant and had no knowledge of his father and no academic education, even of the lowest status. But simply by associating with the devotees and by eating the remnants of their foodstuff, he gradually developed the transcendental qualities of the devotees. By such association, his taste for chanting and hearing the transcendental glories of the Lord became prominent, and because the glories of the Lord are nondifferent from the Lord, he got direct association with the Lord by means of sound representation. Similarly, there is the life of Ajāmila (Sixth Canto), who was the son of a brāhmaṇa and was educated and trained properly in the discharge of the duties of a brāhmaṇa, but who in spite of all this, because he contacted the bad association of a prostitute, was put into the path of the lowest quality of caṇḍāla, or the last position for a human being. Therefore the Bhāgavatam always recommends the association of the mahat, or the great soul, for opening the gate of salvation. To associate with persons engaged in lording it over the material world means to enter into the darkest region of hell. One should try to raise himself by the association of the great soul. That is the way of the perfection of life.

TEXT 42

sa evedaṁ jagad-dhātā

bhagavān dharma-rūpa-dhṛk

puṣṇāti sthāpayan viśvaṁ

tiryaṅ-nara-surādibhiḥ

SYNONYMS

saḥ-He; eva-certainly; idam-this; jagat-dhātā-the maintainer of the entire universe; bhagavān-the Personality of Godhead; dharma-rūpa-dhṛk-assuming the form of religious principles; puṣṇāti-maintains; sthāpayan-after establishing; viśvam-the universes; tiryak-living entities lower than the human beings; nara-the human beings; sura-ādibhiḥ-by the demigodly incarnations.

He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, the nonhumans and the demigods.

The Supreme Personality of Godhead Viṣṇu incarnates Himself in different societies of living entities to reclaim them from the clutches of illusion, and such activities of the Lord are not limited only to human society. He incarnates Himself even as a fish, hog, tree and many other forms, but less intelligent persons who have no knowledge of Him deride Him even if He is in human society as a human being. The Lord therefore says in the Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

As we have already discussed in the previous verses, it is concluded that the Lord is never a product of the material creation. His transcendental position is always unchanged. He is the eternal form of knowledge and bliss, and He executes His almighty will by His different energies. As such, He is never the subject of reactions for any of His acts. He is transcendental to all such conceptions of actions and reactions. Even if He is visible in the material world, the exhibition is only of His internal energy, for He is above the good and bad conceptions of this material world. In the material world the fish or the hog may be considered lower than the man, but when the Lord appears as a fish or hog, He is neither of them in the material conception. It is His causeless mercy that He appears in every society or species of life, but He is never to be considered one of them. Conceptions of the material world such as good and bad, lower and upper, important and insignificant, are estimations of the material energy, and the Supreme Lord is transcendental to all such conceptions. The words paraṁ bhāvam, or transcendental nature, can never be compared to the material conception. We should not forget that the potencies of the Almighty Lord are always the same and do not decrease because the Lord assumes the form of a lower animal. There is no difference between Lord Śrī Rāma, Lord Śrī Kṛṣṇa and His incarnations as a fish and hog. He is all-pervading and simultaneously localized at any and every place. But the foolish person with a poor fund of knowledge, for want of that paraṁ bhāvam of the Lord, cannot understand how the Supreme Lord can take the form of a man or a fish. One compares everything to one's own standard of knowledge, as the frog in the well considers the sea to be like the well. The frog in the well cannot even think of the sea, and when such a frog is informed of the greatness of the sea, it takes the conception of the sea as being a little greater than the well. As such, one who is foolish about the transcendental science of the Lord will find it difficult to understand how Lord Viṣṇu can equally manifest Himself in every society of living entities.

TEXT 43

tataḥ kālāgni-rudrātmā

yat sṛṣṭam idam ātmanaḥ

sanniyacchati tat kāle

ghanānīkam ivānilaḥ

SYNONYMS

tataḥ-thereafter, at the end; kāla-destruction; agni-fire; rudra-ātmā-in the form of Rudra; yat-whatever; sṛṣṭam-created; idam-all these; ātmanaḥ-of His own; sam-completely; niyacchati-annihilates; tat kāle-at the end of the millennium; ghana-anīkam-bunches of clouds; iva-like that of; anilaḥ-air.

Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds.

This creation is very appropriately compared to clouds. Clouds are created or situated in the sky, and when they are displaced they remain in the same sky without manifestation. Similarly, the whole creation is made by the Supreme Personality of God in His form of Brahmā, it is maintained by Him in the form of Viṣṇu, and it is destroyed by Him in the form of Rudra, or Śiva, all in due course. This creation, maintenance and destruction are nicely explained in the Bhagavad-gītā (8.19-20) as follows:

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame 'vaśaḥ pārtha
prabhavaty ahar-āgame

paras tasmāt tu bhāvo 'nyo
'vyakto 'vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati

The nature of the material world is that it is first created very nicely, then it develops very nicely and stays for a great number of years (even beyond the calculation of the greatest mathematician), but after that it is again destroyed during the night of Brahmā, without any resistance, and at the end of the night of Brahmā it is again manifested as a creation to follow the same principles of maintenance and destruction. The foolish conditioned soul who has taken this temporary world as a permanent settlement has to learn intelligently why such creation and destruction take place. The fruitive actors in the material world are very enthusiastic in the creation of big enterprises, big houses, big empires, big industries and so many big, big things out of the energy and ingredients supplied by the material agent of the Supreme Lord. With such resources, and at the cost of valuable energy, the conditioned soul creates, satisfies his whims, but unwillingly has to depart from all his creations and enter into another phase of life to create again and again. To give hope to such foolish conditioned souls who waste their energy in this temporary material world, the Lord gives information that there is another nature, which is eternally existent without being occasionally created or destroyed, and that the conditioned soul can understand what he should do and how his valuable energy may be utilized. Instead of wasting his energy in matter, which is sure to be destroyed in due course by the supreme will, the conditioned soul should utilize his energy in the devotional service of the Lord so that he can be transferred to the other, eternal nature, where there is no birth, no death, no creation, no destruction, but permanent life instead, full of knowledge and unlimited bliss. The temporary creation is thus exhibited and destroyed just to give information to the conditioned soul who is attached to temporary things. It is also meant to give him a chance for self-realization, and not for sense gratification, which is the prime aim of all fruitive actors.

TEXT 44

ittham-bhāvena kathito

bhagavān bhagavattamaḥ

nettham-bhāvena hi paraṁ

draṣṭum arhanti sūrayaḥ

SYNONYMS

ittham-in these features; bhāvena-the matter of creation and destruction; kathitaḥ-described; bhagavān-the Personality of Godhead; bhagavat-tamaḥ-by the great transcendentalists; na-not; ittham-in this; bhāvena-features; hi-only; param-most glorious; draṣṭum-to see; arhanti-deserve; sūrayaḥ-great devotees.

The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.

The Lord is not only the creator and destroyer of the material manifestations of His different energies. He is more than a simple creator and destroyer, for there is His feature of ānanda, or His pleasure feature. This pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramātmā, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (ānanda) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuṇṭha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors. The pure devotees of the Lord thus undergo a practice of that devotional service to the Lord during the manifestation of the creation and take full advantage of the manifestation by qualifying themselves to enter into the kingdom of God. The Bhagavad-gītā (18.55) confirms this:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

By development of pure devotional service one can factually know the Lord as He is and thus be trained in the bona fide service of the Lord and be allowed to enter into the direct association of the Lord in so many capacities. The highest glorious association with the Lord is made possible in the planet of Goloka Vṛndāvana, where Lord Kṛṣṇa enjoys Himself with the gopīs and His favorite animals, the surabhi cows. A description of this transcendental land of Kṛṣṇa is given in the Brahma-saṁhitā, which is considered by Lord Śrī Caitanya to be the most authentic literature in this connection.

TEXT 45

nāsya karmaṇi janmādau

parasyānuvidhīyate

kartṛtva-pratiṣedhārthaṁ

māyayāropitaṁ hi tat

SYNONYMS

na-never; asya-of the creation; karmaṇi-in the matter of; janma-ādau-creation and destruction; parasya-of the Supreme; anuvidhīyate-it is so described; kartṛtva-engineering; pratiṣedha-artham-counteract; māyayā-by the external energy; āropitam-is manifested; hi-for; tat-the creator.

There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.

The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1], etc.

Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own. Śrīmad-Bhāgavatam therefore comments on the aphorism janmādy asya by saying abhijñaḥ and svarāṭ, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent. Therefore inert matter cannot be the ultimate cause of the creation, maintenance and destruction of the material world. Superficially material nature appears to be the cause of creation, maintenance and destruction, but material nature is set into motion for creation by the supreme conscious being, the Personality of Godhead. He is the background of all creation, maintenance and destruction, and this is confirmed in the Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

The material nature is one of the energies of the Lord, and she can work under the direction of the Lord (adhyakṣeṇa). When the Lord throws His transcendental glance over the material nature, then only can the material nature act, as a father contacts the mother, who is then able to conceive a child. Although it appears to the layman that the mother gives birth to the child, the experienced man knows that the father gives birth to the child. The material nature therefore produces the moving and standing manifestations of the material world after being contacted by the supreme father, and not independently. Considering material nature to be the cause of creation, maintenance, etc., is called "the logic of nipples on the neck of a goat." The Caitanya-caritāmṛta by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī describes this logic of ajā-gala-stana-nyāya as follows (as explained by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja): "The material nature, as the material cause, is known as pradhāna, and as efficient cause is known as māyā. But since it is inert matter, it is not the remote cause of creation." Kavirāja Gosvāmī states as follows:

ataeva kṛṣṇa mūla-jagat-kāraṇa
prakṛti--kāraṇa yaiche ajā-gala-stana

(Cc. Ādi 5.61)

Because Kāraṇārṇavaśāyī Viṣṇu is a plenary expansion of Kṛṣṇa, it is He who electrifies the matter to put it in motion. The example of electrification is quite appropriate. A piece of iron is certainly not fire, but when the iron is made red-hot, certainly it has the quality of fire through its burning capacity. Matter is compared to the piece of iron, and it is electrified or made red-hot by the glance or manipulation of the supreme consciousness of Viṣṇu. Only by such electrification is the energy of matter displayed in various actions and reactions. Therefore the inert matter is neither efficient nor the material cause of the cosmic manifestation. Śrī Kapiladeva has said:

yatholmukād visphuliṅgād
dhūmād vāpi sva-sambhavāt
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt

(SB 3.28.40)

The original fire, its flame, its sparks and its smoke are all one, for fire is still fire yet is different from the flame, flame is different from sparks, and sparks are different from the smoke. In every one of them, namely in the flames, in the sparks and in the smoke, the integrity of fire is present, yet all of them are differently situated with different positions. The cosmic manifestation is compared to the smoke because when smoke passes over the sky so many forms appear, resembling many known and unknown manifestations. The sparks are compared to living entities, and the flames are compared to material nature (pradhāna). One must know that each and every one of them is effective simply because of being empowered by the quality of the original fire. Therefore all of them, namely the material nature, the cosmic manifestation and the living entities, are but different energies of the Lord (fire). Therefore those who accept the material nature as the cosmic manifestation's original cause (prakṛti, the cause of creation according to Sāṅkhya philosophy) are not correct in their conclusion. The material nature has no separate existence without the Lord. Therefore, setting aside the Supreme Lord as the cause of all causes is the logic of ajā-gala-stana-nyāya, or trying to milk the nipples on the neck of a goat. The nipples on the neck of a goat may seem like sources of milk, but to try to get milk from such nipples will be foolish.

TEXT 46

ayaṁ tu brahmaṇaḥ kalpaḥ

savikalpa udāhṛtaḥ

vidhiḥ sādhāraṇo yatra

sargāḥ prākṛta-vaikṛtāḥ

SYNONYMS

ayam-this process of creation and annihilation; tu-but; brahmaṇaḥ-of Brahmā; kalpaḥ-his one day; sa-vikalpaḥ-along with the duration of the universes; udāhṛtaḥ-exemplified; vidhiḥ-regulative principles; sādhāraṇaḥ-in summary; yatra-wherein; sargāḥ-creation; prākṛta-in the matter of material nature; vaikṛtāḥ-disbursement.

This process of creation and annihilation described in summary herein is the regulative principle during the duration of Brahmā's one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed.

There are three different types of creation, called mahā-kalpa, vikalpa and kalpa. In the mahā-kalpa the Lord assumes the first puruṣa incarnation as Kāraṇodakaśāyī Viṣṇu with all the potencies of the mahat-tattva and the sixteen principles of creative matter and instruments. The creative instruments are eleven, the ingredients are five, and all of them are products of mahat, or materialistic ego. These creations by the Lord in His feature of Kāraṇodakaśāyī Viṣṇu are called mahā-kalpa. The creation of Brahmā and dispersion of the material ingredients are called vikalpa, and the creation by Brahmā in each day of his life is called kalpa. Therefore each day of Brahmā is called a kalpa, and there are thirty kalpas in terms of Brahmā's days. This is also confirmed in the Bhagavad-gītā (8.17) as follows:

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātiṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ

In the upper planetary system the duration of one complete day and night is equal to one complete year of this earth. This is accepted even by the modern scientist and attested by the astronauts. Similarly, in the region of still higher planetary systems the duration of day and night is still greater than in the heavenly planets. The four yugas are calculated in terms of the heavenly calendars and accordingly are twelve thousand years in terms of the heavenly planets. This is called a divya-yuga, and one thousand divya-yugas make one day of Brahmā. The creation during the day of Brahmā is called kalpa, and the creation of Brahmā is called vikalpa. When vikalpas are made possible by the breathing of Mahā-Viṣṇu, this is called a mahā-kalpa. There are regular and systematic cycles of these mahā-kalpas, vikalpas and kalpas. In answer to Mahārāja Parīkṣit's question about them, Śukadeva Gosvāmī answered in the Prabhāsa-khaṇḍa of the Skanda Purāṇa. They are as follows:

prathamaḥ śveta-kalpaś ca
dvitīyo nīla-lohitaḥ
vāmadevas tṛtīyas tu
tato gāthāntaro 'paraḥ

rauravaḥ pañcamaḥ proktaḥ
ṣaṣṭhaḥ prāṇa iti smṛtaḥ
saptamo 'tha bṛhat-kalpaḥ
kandarpo 'ṣṭama ucyate

sadyotha navamaḥ kalpa
īśāno daśamaḥ smṛtaḥ
dhyāna ekādaśaḥ proktas
tathā sārasvato 'paraḥ

trayodaśa udānas tu
garuḍo 'tha caturdaśaḥ
kaurmaḥ pañcadaśo jñeyaḥ
paurṇamāsī prajāpateḥ

ṣoḍaśo nārasiṁhas tu
samādhis tu tato 'paraḥ
āgneyo viṣṇujaḥ sauraḥ
soma-kalpas tato 'paraḥ

dvāviṁśo bhāvanaḥ proktaḥ
supumān iti cāparaḥ
vaikuṇṭhaś cārṣṭiṣas tadvad
valī-kalpas tato 'paraḥ

saptaviṁśo 'tha vairājo
gaurī-kalpas tathāparaḥ
māheśvaras tathā proktas
tripuro yatra ghātitaḥ
pitṛ-kalpas tathā cānte
yaḥ kuhūr brahmaṇaḥ smṛtā

Therefore the thirty kalpas of Brahmā are: (1) Śveta-kalpa, (2) Nīlalohita, (3) Vāmadeva, (4) Gāthāntara, (5) Raurava, (6) Prāṇa, (7) Bṛhat-kalpa, (8) Kandarpa, (9) Sadyotha, (10) Īśāna, (11) Dhyāna, (12) Sārasvata, (13) Udāna, (14) Garuḍa, (15) Kaurma, (16) Nārasiṁha, (17) Samādhi, (18) Āgneya, (19) Viṣṇuja, (20) Saura, (21) Soma-kalpa, (22) Bhāvana, (23) Supuma, (24) Vaikuṇṭha, (25) Arciṣa, (26) Valī-kalpa, (27) Vairāja, (28) Gaurī-kalpa, (29) Māheśvara, (30) Paitṛ-kalpa.

These are Brahmā's days only, and he has to live months and years up to one hundred, so we can just imagine how many creations there are in kalpas only. Then again there are vikalpas, which are generated by the breathing of Mahā-Viṣṇu, as stated in the Brahma-saṁhitā (yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagadaṇḍa-nāthāḥ [Bs. 5.48]). The Brahmās live only during the breathing period of Mahā-Viṣṇu. So the exhaling and inhaling of Viṣṇu are mahā-kalpas, and all these are due to the Supreme Personality of Godhead, for no one else is the master of all creations.

TEXT 47

parimāṇaṁ ca kālasya

kalpa-lakṣaṇa-vigraham

yathā purastād vyākhyāsye

pādmaṁ kalpam atho śṛṇu

SYNONYMS

parimāṇam-measurement; ca-also; kālasya-of time; kalpa-a day of Brahmā; lakṣaṇa-symptoms; vigraham-form; yathā-as much as; purastāt-hereafter; vyākhyāsye-shall be explained; pādmam-by the name Pādma; kalpam-the duration of a day; atho-thus; śṛṇu-just hear.

O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pādma-kalpa.

The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.

TEXT 48

śaunaka uvāca

yad āha no bhavān sūta

kṣattā bhāgavatottamaḥ

cacāra tīrthāni bhuvas

tyaktvā bandhūn sudustyajān

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka Muni said; yat-as; āha-you said; naḥ-unto us; bhavān-your good self; sūta-O Sūta; kṣattā-Vidura; bhāgavata-uttamaḥ-one of the topmost devotees of the Lord; cacāra-practiced; tīrthāni-places of pilgrimage; bhuvaḥ-on the earth; tyaktvā-leaving aside; bandhūn-all relatives; su-dustyajān-very difficult to give up.

Śaunaka Ṛṣi, after hearing all about the creation, inquired from Sūta Gosvāmī about Vidura, for Sūta Gosvāmī had previously informed him how Vidura left home, leaving aside all his relatives, who were very difficult to leave.

The ṛṣis headed by Śaunaka were more anxious to know about Vidura, who met Maitreya Ṛṣi while traveling to the pilgrimage sites of the world.

TEXTS 49-50

kṣattuḥ kauśāraves tasya

saṁvādo 'dhyātma-saṁśritaḥ

yad vā sa bhagavāṁs tasmai

pṛṣṭas tattvam uvāca ha

brūhi nas tad idaṁ saumya

vidurasya viceṣṭitam

bandhu-tyāga-nimittaṁ ca

yathaivāgatavān punaḥ

SYNONYMS

kṣattuḥ-of Vidura; kauśāraveḥ-as that of Maitreya; tasya-their; saṁvādaḥ-news; adhyātma-in the matter of transcendental knowledge; saṁśritaḥ-full of; yat-which; vā-anything else; saḥ-he; bhagavān-His Grace; tasmai-unto him; pṛṣṭaḥ-inquired; tattvam-the truth; uvāca-answered; ha-in the past; brūhi-please tell; naḥ-unto us; tat-those matters; idam-here; saumya-O gentle one; vidurasya-of Vidura; viceṣṭitam-activities; bandhu-tyāga-renouncing the friends; nimittam-the cause of; ca-also; yathā-as; eva-also; āgatavān-came back; punaḥ-again (at home).

Śaunaka Ṛṣi said: Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know the reason for Vidura's giving up the connection of his family members, and why he again came home. Please also let us know the activities of Vidura while he was in the places of pilgrimage.

Śrī Sūta Gosvāmī was narrating the topics of the creation and destruction of the material world, but it appears that the ṛṣis headed by Śaunaka were more inclined to hear of transcendental subjects, which are on a higher level than the physical. There are two classes of men, namely those too addicted to the gross body and the material world, and others, on the higher level, who are interested more in transcendental knowledge. Śrīmad-Bhāgavatam gives facility to everyone, both to the materialist and to the transcendentalist. By hearing Śrīmad-Bhāgavatam in the matter of the Lord's glorious activities both in the material world and in the transcendental world, men can derive equal benefit. The materialists are more interested in the physical laws and how they are acting, and they see wonders in those physical glamors. Sometimes, due to physical glamors, they forget the glories of the Lord. They should know definitely that physical activities and their wonders are all initiated by the Lord. The rose in the garden gradually takes its shape and color to become beautiful and sweet not by a blind physical law, although it appears like that. Behind that physical law is the direction of the complete consciousness of the Supreme Lord, otherwise things cannot take shape so systematically. The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without intelligence behind the beauty? This sort of conclusion is due to a poor fund of knowledge. One must know from the above description of creation and annihilation that the supreme consciousness, being omnipresent, can take care of everything with perfect attention. That is the fact of the omnipresence of the Supreme Lord. Persons, still more foolish than the gross materialists, however, claim to be transcendentalists and claim to have such supreme all-pervading consciousness, but offer no proof. Such foolish persons cannot know what is going on behind the next wall, yet they are falsely proud of possessing the cosmic, all-pervading consciousness of the Supreme Person. For them also, hearing of Śrīmad-Bhāgavatam is a great help. It will open their eyes to see that simply by claiming supreme consciousness one does not become supremely conscious. One has to prove in the physical world that he has such supreme consciousness. The ṛṣis of Naimiṣāraṇya, however, were above the gross materialists and the false transcendentalists, and thus they were always anxious to know the real truth in transcendental matters, as discussed by authorities.

TEXT 51

sūta uvāca

rājñā parīkṣitā pṛṣṭo

yad avocan mahā-muniḥ

tad vo 'bhidhāsye śṛṇuta

rājñaḥ praśnānusārataḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī replied; rājñā-by the King; parīkṣitā-by Parīkṣit; pṛṣṭaḥ-as asked; yat-what; avocat-spoke; mahā-muniḥ-the great sage; tat-that very thing; vaḥ-unto you; abhidhāsye-I shall explain; śṛṇuta-please hear; rājñaḥ-by the King; praśna-question; anusārataḥ-in accordance with.

Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parīkṣit's inquiries. Please hear them attentively.

Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the paramparā system, and learned authorities follow it without manufacturing rubbish interpretations.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

(Bs. 5.1)

Let us all obey the Supreme Lord, whose hand is in everything, without exception.

Thus end the Bhaktivedanta purports of the Second Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bhāgavatam Is the Answer to All Questions."

END OF THE SECOND CANTO

Third Canto

Chapter One

Questions by Vidura

TEXT 1

śrī-śuka uvāca

evam etat purā pṛṣṭo

maitreyo bhagavān kila

kṣattrā vanaṁ praviṣṭena

tyaktvā sva-gṛham ṛddhimat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; etat-this; purā-formerly; pṛṣṭaḥ-being asked; maitreyaḥ-the great sage Maitreya; bhagavān-His Grace; kila-certainly; kṣattrā-by Vidura; vanam-forest; praviṣṭena-entering; tyaktvā-renouncing; sva-gṛham-own house; ṛddhimat-prosperous.

Śukadeva Gosvāmī said: After renouncing his prosperous home and entering the forest, King Vidura, the great devotee, asked this question of His Grace Maitreya Ṛṣi.

TEXT 2

yad vā ayaṁ mantra-kṛd vo

bhagavān akhileśvaraḥ

pauravendra-gṛhaṁ hitvā

praviveśātmasāt kṛtam

SYNONYMS

yat-the house; vai-what else is there to say; ayam-Śrī Kṛṣṇa; mantra-kṛt-minister; vaḥ-you people; bhagavān-the Personality of Godhead; akhila-īśvaraḥ-the Lord of everything; pauravendra-Duryodhana; gṛham-house; hitvā-giving up; praviveśa-entered; ātmasāt-identify with oneself; kṛtam-so accepted.

What else is there to say about the residential house of the Pāṇḍavas? Śrī Kṛṣṇa, the Lord of everything, acted as your minister. He used to enter that house as if it were His own, and He did not take any care of Duryodhana's house.

According to the Gauḍīya acintya-bhedābheda-tattva philosophy, anything which satisfies the senses of the Supreme Lord, Śrī Kṛṣṇa, is also Śrī Kṛṣṇa. For example, Śrī Vṛndāvana-dhāma is nondifferent from Śrī Kṛṣṇa (tad-dhāma vṛndāvanam) because at Vṛndāvana the Lord enjoys the transcendental bliss of His internal potency. Similarly, the house of the Pāṇḍavas was also the source of transcendental bliss for the Lord. It is mentioned here that the Lord identified the house with His own Self. Thus the house of the Pāṇḍavas was as good as Vṛndāvana, and Vidura should not have given up that place of transcendental bliss. Therefore the reason for his quitting the house was not exactly family misunderstanding; rather, Vidura took the opportunity to meet Ṛṣi Maitreya and discuss transcendental knowledge. For a saintly person like Vidura, any disturbance due to worldly affairs is insignificant. Such disturbances, however, are sometimes favorable for higher realization, and therefore Vidura took advantage of a family misunderstanding in order to meet Maitreya Ṛṣi.

TEXT 3

rājovāca

kutra kṣattur bhagavatā

maitreyeṇāsa saṅgamaḥ

kadā vā saha-saṁvāda

etad varṇaya naḥ prabho

SYNONYMS

rājā uvāca-the King said; kutra-wherein; kṣattuḥ-with Vidura; bhagavatā-and with His Grace; maitreyeṇa-with Maitreya; āsa-there was; saṅgamaḥ-meeting; kadā-when; vā-also; saha-with; saṁvādaḥ-discussion; etat-this; varṇaya-describe; naḥ-unto me; prabho-O my lord.

The King asked Śukadeva Gosvāmī: Where and when did the meeting and discussion take place between Saint Vidura and His Grace Maitreya Muni? Kindly oblige, my lord, and describe this to us.

Exactly as Śaunaka Ṛṣi inquired of Sūta Gosvāmī and Sūta Gosvāmī replied, so Śrīla Śukadeva Gosvāmī replied to King Parīkṣit's inquiries. The King was very anxious to understand the meaningful discussion that took place between the two great souls.

TEXT 4

na hy alpārthodayas tasya

vidurasyāmalātmanaḥ

tasmin varīyasi praśnaḥ

sādhu-vādopabṛṁhitaḥ

SYNONYMS

na-never; hi-certainly; alpa-artha-small (unimportant) purpose; udayaḥ-raised; tasya-his; vidurasya-of Vidura; amala-ātmanaḥ-of the saintly man; tasmin-in that; varīyasi-highly purposeful; praśnaḥ-question; sādhu-vāda-things approved by saints and sages; upabṛṁhitaḥ-full with.

Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to His Grace Ṛṣi Maitreya must have been very purposeful, on the highest level, and approved by learned circles.

Questions and answers among different classes of men have different value. Inquiries by mercantile men in a business exchange cannot be expected to be highly purposeful in spiritual values. Questions and answers by different classes of men can be guessed by the caliber of the persons concerned. In Bhagavad-gītā, the discussion was between Lord Śrī Kṛṣṇa and Arjuna, the Supreme Person and the supreme devotee respectively. The Lord admitted Arjuna to be His devotee and friend (Bg. 4.3), and therefore any sane man can guess that the discussion was on the topic of the bhakti-yoga system. Actually the whole Bhagavad-gītā is based on the principle of bhakti-yoga. There is a difference between karma and karma-yoga. Karma is regulated action for the enjoyment of the fruit by the performer, but karma-yoga is action performed by the devotee for the satisfaction of the Lord. Karma-yoga is based on bhakti, or pleasing the Lord, whereas karma is based on pleasing the senses of the performer himself. According to Śrīmad-Bhāgavatam, one is advised to approach a bona fide spiritual master when one is actually inclined to question from an elevated level of spiritual understanding. A common man who has no interest in spiritual values has no need to approach a spiritual master just as a matter of following fashion.

As a student, Mahārāja Parīkṣit was serious about learning the science of God, and Śukadeva Gosvāmī was a bona fide spiritual master in the transcendental science. Both of them knew that the topics discussed by Vidura and Ṛṣi Maitreya were elevated, and thus Mahārāja Parīkṣit was very interested in learning from the bona fide spiritual master.

TEXT 5

sūta uvāca

sa evam ṛṣi-varyo 'yaṁ

pṛṣṭo rājñā parīkṣitā

praty āha taṁ subahu-vit

prītātmā śrūyatām iti

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; saḥ-he; evam-thus; ṛṣi-varyaḥ-the great ṛṣi; ayam-Śukadeva Gosvāmī; pṛṣṭaḥ-being questioned; rājñā-by the King; parīkṣitā-Mahārāja Parīkṣit; prati-to; āha-replied; tam-unto the King; su-bahu-vit-highly experienced; prīta-ātmā-fully satisfied; śrūyatām-please hear me; iti-thus.

Śrī Suta Gosvāmī said: The great sage Śukadeva Gosvāmī was highly experienced and was pleased with the King. Thus being questioned by the King, he said to him, "Please hear the topics attentively."

TEXT 6

śrī-śuka uvāca

yadā tu rājā sva-sutān asādhūn

puṣṇan na dharmeṇa vinaṣṭa-dṛṣṭiḥ

bhrātur yaviṣṭhasya sutān vibandhūn

praveśya lākṣā-bhavane dadāha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yadā-when; tu-but; rājā-King Dhṛtarāṣṭra; sva-sutān-his own sons; asādhūn-dishonest; puṣṇan-nourishing; na-never; dharmeṇa-on the right path; vinaṣṭa-dṛṣṭiḥ-one who has lost his insight; bhrātuḥ-of his brother; yaviṣṭhasya-younger; sutān-sons; vibandhūn-having no guardian (father); praveśya-made to enter; lākṣā-lacquer; bhavane-in the house; dadāha-set on fire.

Śrī Śukadeva Gosvāmī said: King Dhṛtarāṣṭra became blind under the influence of impious desires to nourish his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews, the Pāṇḍavas.

Dhṛtarāṣṭra was blind from birth, but his blindness in committing impious activities to support his dishonest sons was a greater blindness than his physical lack of eyesight. The physical lack of sight does not bar one from spiritual progress. But when one is blind spiritually, even though physically fit, that blindness is dangerously detrimental to the progressive path of human life.

TEXT 7

yadā sabhāyāṁ kuru-deva-devyāḥ

keśābhimarśaṁ suta-karma garhyam

na vārayām āsa nṛpaḥ snuṣāyāḥ

svāsrair harantyāḥ kuca-kuṅkumāni

SYNONYMS

yadā-when; sabhāyām-the assembly; kuru-deva-devyāḥ-of Draupadī, the wife of godly Yudhiṣṭhira; keśa-abhimarśam-insult by grabbing her hair; suta-karma-action taken by his son; garhyam-which was abominable; na-did not; vārayām āsa-forbid; nṛpaḥ-the King; snuṣāyāḥ-of his daughter-in-law; svāsraiḥ-by her tears; harantyāḥ-of she who was washing; kuca-kuṅkumāni-red dust on her breast.

The King did not forbid his son Duḥśāsana's abominable action of grabbing the hair of Draupadī, the wife of the godly King Yudhiṣṭhira, even though her tears washed the red dust on her breast.

TEXT 8

dyūte tv adharmeṇa jitasya sādhoḥ

satyāvalambasya vanaṁ gatasya

na yācato 'dāt samayena dāyaṁ

tamo-juṣāṇo yad ajāta-śatroḥ

SYNONYMS

dyūte-by means of gambling; tu-but; adharmeṇa-by unfair tricks; jitasya-of the vanquished; sādhoḥ-a saintly person; satya-avalambasya-one who embraced truth as shelter; vanam-forest; gatasya-of the goer; na-never; yācataḥ-when asked for; adāt-delivered; samayena-in due course; dāyam-right share; tamaḥ-juṣāṇaḥ-overwhelmed by illusion; yat-as much as; ajāta-śatroḥ-of one who had no enemy.

Yudhiṣṭhira, who was born without any enemy, was unfairly defeated in gambling. But because he had taken the vow of truthfulness, he went off to the forest. When he came back in due course and begged the return of his rightful share of the kingdom, he was refused by Dhṛtarāṣṭra, who was overwhelmed by illusion.

Mahārāja Yudhiṣṭhira was the rightful heir to his father's kingdom. But just to favor his own sons, headed by Duryodhana, Dhṛtarāṣṭra, Mahārāja Yudhiṣṭhira's uncle, adopted various unfair means to cheat his nephews of their rightful share of the kingdom. At last the Pāṇḍavas demanded only five villages, one for each of the five brothers, but that was also refused by the usurpers. This incident led to the War of Kurukṣetra. The Battle of Kurukṣetra, therefore, was induced by the Kurus, and not the Pāṇḍavas.

As kṣatriyas, the proper livelihood of the Pāṇḍavas was only to rule, and not to accept any other occupation. A brāhmaṇa, kṣatriya or vaiśya will not accept employment for his livelihood under any circumstances.

TEXT 9

yadā ca pārtha-prahitaḥ sabhāyāṁ

jagad-gurur yāni jagāda kṛṣṇaḥ

na tāni puṁsām amṛtāyanāni

rājoru mene kṣata-puṇya-leśaḥ

SYNONYMS

yadā-when; ca-also; pārtha-prahitaḥ-being advised by Arjuna; sabhāyām-in the assembly; jagat-guruḥ-of the teacher of the world; yāni-those; jagāda-went; kṛṣṇaḥ-Lord Kṛṣṇa; na-never; tāni-such words; puṁsām-of all men of sense; amṛta-ayanāni-as good as nectar; rājā-the King (Dhṛtarāṣṭra or Duryodhana); uru-very important; mene-did consider; kṣata-dwindling; puṇya-leśaḥ-fragment of pious acts.

Lord Kṛṣṇa was sent by Arjuna into the assembly as the spiritual master of the whole world, and although His words were heard by some [like Bhīṣma] as pure nectar, it was not so for the others, who were completely bereft of the last farthing of past pious works. The King [Dhṛtarāṣṭra or Duryodhana] did not take the words of Lord Kṛṣṇa very seriously.

Lord Kṛṣṇa, who is the spiritual master of the entire universe, accepted the duty of a messenger, and, deputed by Arjuna, went to the assembly of King Dhṛtarāṣṭra on a peace mission. Kṛṣṇa is everyone's Lord, yet because He was the transcendental friend of Arjuna, He gladly accepted the role of messenger, exactly like an ordinary friend. That is the beauty of the Lord's behavior with His pure devotees. He reached the assembly and spoke about peace, and the message was relished by Bhīṣma and other great leaders because it was spoken by the Lord Himself. But due to the exhaustion of the pious results of their past deeds, Duryodhana, or his father, Dhṛtarāṣṭra, did not take the message very seriously. That is the way of persons who have no credit of pious deeds. By past pious deeds, one may become the king of a country, but because the results of the pious acts of Duryodhana and company were dwindling, it became evident from their actions that they were sure to lose the kingdom to the Pāṇḍavas. The message of Godhead is always like nectar to the devotees, but it is just the opposite to the nondevotees. Sugar candy is always sweet to a healthy man, but it tastes very bitter to persons suffering from jaundice.

TEXT 10

yadopahūto bhavanaṁ praviṣṭo

mantrāya pṛṣṭaḥ kila pūrvajena

athāha tan mantra-dṛśāṁ varīyān

yan mantriṇo vaidurikaṁ vadanti

SYNONYMS

yadā-when; upahūtaḥ-was called by; bhavanam-the palace; praviṣṭaḥ-entered; mantrāya-for consultation; pṛṣṭaḥ-asked by; kila-of course; pūrvajena-by the elder brother; atha-thus; āha-said; tat-that; mantra-advice; dṛśām-just suitable; varīyān-excellent; yat-that which; mantriṇaḥ-the ministers of state, or expert politicians; vaidurikam-instructions by Vidura; vadanti-do they say.

When Vidura was invited by his elder brother [Dhṛtarāṣṭra] for consultation, he entered the house and gave instructions which were exactly to the point. His advice is well known, and instructions by Vidura are approved by expert ministers of state.

Political suggestions by Vidura are known as expert, just as, in modern times, Paṇḍita Cāṇakya is considered the authority in good counsel in both political and moral instructions.

TEXT 11

ajāta-śatroḥ pratiyaccha dāyaṁ

titikṣato durviṣahaṁ tavāgaḥ

sahānujo yatra vṛkodarāhiḥ

śvasan ruṣā yat tvam alaṁ bibheṣi

SYNONYMS

ajāta-śatroḥ-of Yudhiṣṭhira, who has no enemy; pratiyaccha-return; dāyam-legitimate share; titikṣataḥ-of he who is so forbearing; durviṣaham-unbearable; tava-your; āgaḥ-offense; saha-along with; anujaḥ-younger brothers; yatra-wherein; vṛkodara-Bhīma; ahiḥ-revenging snake; śvasan-breathing heavily; ruṣā-in anger; yat-whom; tvam-you; alam-verily; bibheṣi-do fear.

[Vidura said:] You must now return the legitimate share to Yudhiṣṭhira, who has no enemies and who has been forbearing through untold sufferings due to your offenses. He is waiting with his younger brothers, among whom is the revengeful Bhīma, breathing heavily like a snake. Surely you are afraid of him.

TEXT 12

pārthāṁs tu devo bhagavān mukundo

gṛhītavān sakṣiti-deva-devaḥ

āste sva-puryāṁ yadu-deva-devo

vinirjitāśeṣa-nṛdeva-devaḥ

SYNONYMS

pārthān-the sons of Pṛthā (Kuntī); tu-but; devaḥ-the Lord; bhagavān-the Personality of Godhead; mukundaḥ-Śrī Kṛṣṇa, who awards liberation; gṛhītavān-has taken up; sa-with; kṣiti-deva-devaḥ-the brāhmaṇas and the demigods; āste-is present; sva-puryām-along with His family; yadu-deva-devaḥ-worshiped by the royal order of the Yadu dynasty; vinirjita-who have been conquered; aśeṣa-unlimited; nṛdeva-kings; devaḥ-Lord.

Lord Kṛṣṇa, the Personality of Godhead, has accepted the sons of Pṛthā as His kinsmen, and all the kings of the world are with Lord Śrī Kṛṣṇa. He is present in His home with all His family members, the kings and princes of the Yadu dynasty, who have conquered an unlimited number of rulers, and He is their Lord.

Vidura gave Dhṛtarāṣṭra very good counsel regarding political alliance with the sons of Pṛthā, the Pāṇḍavas. The first thing he said was that Lord Kṛṣṇa was intimately related with them as their cousin. Because Lord Kṛṣṇa is the Supreme Personality of Godhead, He is worshipable by all brāhmaṇas and demigods, who are the controllers of the universal affairs. Besides that, Lord Kṛṣṇa and His family members, the royal order of the Yadu dynasty, were the conquerors of all kings of the world.

The kṣatriyas used to fight the kings of various dominions and kidnap their beautiful princess-daughters, after conquering their relatives. This system was laudable because the kṣatriyas and the princesses would be married only on the basis of the chivalry of the conquering kṣatriya. All the young princes of the Yadu dynasty married the daughters of other kings in this way, by chivalrous force, and thus they were conquerors of all the kings of the world. Vidura wanted to impress upon his elder brother that fighting with the Pāṇḍavas was fraught with many dangers because they were supported by Lord Kṛṣṇa, who had conquered, even in His childhood, demons like Kaṁsa and Jarāsandha and demigods like Brahmā and Indra. Therefore all universal power was behind the Pāṇḍavas.

TEXT 13

sa eṣa doṣaḥ puruṣa-dviḍ āste

gṛhān praviṣṭo yam apatya-matyā

puṣṇāsi kṛṣṇād vimukho gata-śrīs

tyajāśv aśaivaṁ kula-kauśalāya

SYNONYMS

saḥ-he; eṣaḥ-this; doṣaḥ-offense personified; puruṣa-dviṭ-envious of Lord Kṛṣṇa; āste-exists; gṛhān-household; praviṣṭaḥ-entered; yam-whom; apatya-matyā-thinking to be your son; puṣṇāsi-maintaining; kṛṣṇāt-from Kṛṣṇa; vimukhaḥ-in opposition; gata-śrīḥ-devoid of everything auspicious; tyaja-give up; āśu-as soon as possible; aśaivam-inauspicious; kula-family; kauśalāya-for the sake of.

You are maintaining offense personified, Duryodhana, as your infallible son, but he is envious of Lord Kṛṣṇa. And because you are thus maintaining a nondevotee of Kṛṣṇa, you are devoid of all auspicious qualities. Relieve yourself of this ill fortune as soon as possible and do good to the whole family!

A good son is called apatya, one who does not allow his father to fall down. The son can protect the father's soul when the father is dead by offering sacrifices to please the Supreme Lord, Viṣṇu. This system is still prevalent in India. After the death of his father, a son goes to offer sacrifices at the lotus feet of Viṣṇu at Gayā and thus delivers the father's soul if the father is fallen. But if the son is already an enemy of Viṣṇu, how, in such an inimical mood, can he offer sacrifice unto Lord Viṣṇu's lotus feet? Lord Kṛṣṇa is directly the Personality of Godhead, Viṣṇu, and Duryodhana was inimical to Him. He would therefore be unable to protect his father, Dhṛtarāṣṭra, after his death. He himself was to fall down because of his faithlessness towards Viṣṇu. How, then, could he protect his father? Vidura advised Dhṛtarāṣṭra to get rid of such an unworthy son as Duryodhana as soon as possible if he was at all anxious to see to the good of his family.

According to the moral instructions of Cāṇakya Paṇḍita, "What is the use of a son who is neither a learned man nor a devotee of the Lord?" If a son is not a devotee of the Supreme Lord, he is just like blind eyes-a source of trouble. A physician may sometimes advise the extrication of such useless eyes from their sockets so that one can be relieved of the constant trouble. Duryodhana was exactly like blind, troubling eyes; he would be a source of great trouble to the family of Dhṛtarāṣṭra, as foreseen by Vidura. Vidura therefore rightly advised his eldest brother to get rid of this source of trouble. Dhṛtarāṣṭra was wrongly maintaining such personified offense under the mistaken impression that Duryodhana was a good son, able to liberate his father.

TEXT 14

ity ūcivāṁs tatra suyodhanena

pravṛddha-kopa-sphuritādhareṇa

asat-kṛtaḥ sat-spṛhaṇīya-śīlaḥ

kṣattā sakarṇānuja-saubalena

SYNONYMS

iti-thus; ūcivān-while speaking; tatra-there; suyodhanena-by Duryodhana; pravṛddha-swollen with; kopa-anger; sphurita-flapping; adhareṇa-lips; asat-kṛtaḥ-insulted; sat-respectable; spṛhaṇīya-śīlaḥ-desirable qualities; kṣattā-Vidura; sa-with; karṇa-Karṇa; anuja-younger brothers; saubalena-with Śakuni.

While speaking thus, Vidura, whose personal character was esteemed by respectable persons, was insulted by Duryodhana, who was swollen with anger and whose lips were trembling. Duryodhana was in company with Karṇa, his younger brothers and his maternal uncle Śakuni.

It is said that giving good counsel to a foolish person causes the fool to become angry, just as feeding milk to a snake only increases its venomous poison. Saint Vidura was so honorable that his character was looked up to by all respectable persons. But Duryodhana was so foolish that he dared to insult Vidura. This was due to his bad association with Śakuni, his maternal uncle, as well as with his friend Karṇa, who always encouraged Duryodhana in his nefarious acts.

TEXT 15

ka enam atropajuhāva jihmaṁ

dāsyāḥ sutaṁ yad-balinaiva puṣṭaḥ

tasmin pratīpaḥ parakṛtya āste

nirvāsyatām āśu purāc chvasānaḥ

SYNONYMS

kaḥ-who; enam-this; atra-here; upajuhāva-called for; jihmam-crooked; dāsyāḥ-of a kept mistress; sutam-son; yat-whose; balinā-by whose subsistence; eva-certainly; puṣṭaḥ-grown up; tasmin-unto him; pratīpaḥ-enmity; parakṛtya-enemy's interest; āste-situated; nirvāsyatām-get him out; āśu-immediately; purāt-from the palace; śvasānaḥ-let him breathe only.

Who asked him to come here, this son of a kept mistress? He is so crooked that he spies in the interest of the enemy against those on whose support he has grown up. Toss him out of the palace immediately and leave him with only his breath.

When getting married, the kṣatriya kings would take on several other youthful girls along with the married princess. These girl attendants of the king were known as dāsīs, or attendant mistresses. By intimate association with the king, the dāsīs would get sons. Such sons were called dāsī-putras. They had no claim to a royal position, but they would get maintenance and other facilities just like princes. Vidura was the son of such a dāsī, and he was thus not counted amongst the kṣatriyas. King Dhṛtarāṣṭra was very affectionate toward his younger dāsī-putra brother, Vidura, and Vidura was a great friend and philosophical advisor to Dhṛtarāṣṭra. Duryodhana knew very well that Vidura was a great soul and well-wisher, but unfortunately he used strong words to hurt his innocent uncle. Duryodhana not only attacked Vidura's birth, but also called him an infidel because he seemed to support the cause of Yudhiṣṭhira, whom Duryodhana considered his enemy. He desired that Vidura he immediately put out of the palace and deprived of all his possessions. If possible, he would have liked him caned until he was left with nothing but his breath. He charged that Vidura was a spy of the Pāṇḍavas because he advised King Dhṛtarāṣṭra in their favor. Such is the situation of palace life and the intricacies of diplomacy that even a faultless person like Vidura could be charged with something abominable and punished. Vidura was struck with wonder at such unexpected behavior from his nephew Duryodhana, and before anything actually happened, he decided to leave the palace for good.

TEXT 16

svayaṁ dhanur dvāri nidhāya māyāṁ

bhrātuḥ puro marmasu tāḍito 'pi

sa ittham atyulbaṇa-karṇa-bāṇair

gata-vyatho 'yād uru mānayānaḥ

SYNONYMS

svayam-he himself; dhanuḥ dvāri-bow on the door; nidhāya-keeping; māyām-the external nature; bhrātuḥ-brother's; puraḥ-from the palace; marmasu-in the core of the heart; tāḍitaḥ-being afflicted; api-in spite of; saḥ-he (Vidura); ittham-like this; ati-ulbaṇa-severely; karṇa-ear; bāṇaiḥ-by the arrows; gata-vyathaḥ-without being sorry; ayāt-excited; uru-great; māna-yānaḥ-so thinking.

Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry, for he considered the acts of the external energy to be supreme.

A pure devotee of the Lord is never perturbed by an awkward position created by the external energy of the Lord. In Bhagavad-gītā (3.27) it is stated:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

A conditioned soul is absorbed in material existence under the influence of different modes of external energy. Absorbed in the false ego, he thinks that he is doing everything by himself. The external energy of the Lord, the material nature, is fully under the control of the Supreme Lord, and the conditioned soul is fully under the grip of the external energy. Therefore, the conditioned soul is fully under the control of the law of the Lord. But, due to illusion only, he thinks himself independent in his activities. Duryodhana was acting under such influence of the external nature, by which he would be vanquished at the ultimate end. He could not accept the sound advice of Vidura, but on the contrary he insulted that great soul, who was the well-wisher of his whole family. Vidura could understand this because he was a pure devotee of the Lord. In spite of being very strongly insulted by Duryodhana's words, Vidura could see that Duryodhana, under the influence of māyā, the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word gata-vyathaḥ (without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act. Māyā, the supreme energy of the Lord, acted here both internally and externally.

TEXT 17

sa nirgataḥ kaurava-puṇya-labdho

gajāhvayāt tīrtha-padaḥ padāni

anvākramat puṇya-cikīrṣayorvyām

adhiṣṭhito yāni sahasra-mūrtiḥ

SYNONYMS

saḥ-he (Vidura); nirgataḥ-after having quit; kaurava-the Kuru dynasty; puṇya-piety; labdhaḥ-so achieved; gaja-āhvayāt-from Hastināpura; tīrtha-padaḥ-of the Supreme Lord; padāni-pilgrimages; anvākramat-took shelter; puṇya-piety; cikīrṣayā-desiring so; urvyām-of high grade; adhiṣṭhitaḥ-situated; yāni-all those; sahasra-thousands; mūrtiḥ-forms.

By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord's lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.

Vidura was undoubtedly a highly elevated and pious soul, otherwise he would not have taken his birth in the Kaurava family. To have high parentage, to possess wealth, to be highly learned and to have great personal beauty are all due to past pious acts. But such pious possessions are not sufficient for obtaining the grace of the Lord and being engaged in His transcendental loving service. Vidura considered himself less pious, and therefore he decided to travel to all the great places of pilgrimage in the world in order to achieve greater piety and advance nearer to the Lord. At that time, Lord Kṛṣṇa was personally present in the world, and Vidura could have at once approached Him directly, but he did not do so because he was not sufficiently freed from sin. One cannot be one hundred percent devoted to the Lord unless and until he is completely free from all effects of sin. Vidura was conscious that by the association of the diplomatic Dhṛtarāṣṭra and Duryodhana he had lost his piety and was therefore not fit to associate at once with the Lord. In Bhagavad-gītā (7.28) this is confirmed in the following verse:

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

Persons who are sinful asuras like Kaṁsa and Jarāsandha cannot think of Lord Kṛṣṇa as the Supreme Personality of Godhead, the Absolute Truth. Only those who are pure devotees, those who follow the regulative principles of religious life as prescribed in the scriptures, are able to engage themselves in karma-yoga and then jñāna-yoga and thereafter, by pure meditation, can understand pure consciousness. When God consciousness is developed, one can take advantage of the association of pure devotees. Syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt: one is able to associate with the Lord even during the existence of this life.

Places of pilgrimages are meant for eradicating the sins of the pilgrims, and they are distributed all over the universe just to give facility to all concerned for attaining pure existence and God realization. One should not be satisfied, however, merely by visiting the places of pilgrimage and performing one's prescribed duties; he should be eager to meet the great souls who are already there, engaged in the service of the Lord. In each and every place of pilgrimage, the Lord is present in His various transcendental forms.

These forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcā-mūrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.

In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:

sarvatra prakāśa tāṅra--bhakte sukha dite
jagatera adharma nāśi' dharma sthāpite

"The Lord has so distributed Himself all over the universe just to give pleasure to the devotees, to give the common man facility to eradicate his sins, and to establish religious principles in the world."

TEXT 18

pureṣu puṇyopavanādri-kuñjeṣv

apaṅka-toyeṣu sarit-saraḥsu

ananta-liṅgaiḥ samalaṅkṛteṣu

cacāra tīrthāyataneṣv ananyaḥ

SYNONYMS

pureṣu-holy places like Ayodhyā, Dvārakā and Mathurā; puṇya-piety; upavana-the air; adri-hill; kuñjeṣu-in the orchards; apaṅka-without sin; toyeṣu-in the water; sarit-river; saraḥsu-lakes; ananta-liṅgaiḥ-the forms of the Unlimited; samalaṅkṛteṣu-being so decorated; cacāra-executed; tīrtha-places of pilgrimage; āyataneṣu-holy lands; ananyaḥ-alone or seeing Kṛṣṇa alone.

He began to travel alone, thinking only of Kṛṣṇa, through various holy places like Ayodhyā, Dvārakā and Mathurā. He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.

These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-liṅga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.

TEXT 19

gāṁ paryaṭan medhya-vivikta-vṛttiḥ

sadāpluto 'dhaḥ śayano 'vadhūtaḥ

alakṣitaḥ svair avadhūta-veṣo

vratāni cere hari-toṣaṇāni

SYNONYMS

gām-earth; paryaṭan-traversing; medhya-pure; vivikta-vṛttiḥ-independent occupation for living; sadā-always; āplutaḥ-sanctified; adhaḥ-on the earth; śayanaḥ-lying; avadhūtaḥ-without dressing (of the hair, etc.); alakṣitaḥ-without being seen; svaiḥ-alone; avadhūta-veṣaḥ-dressed like a mendicant; vratāni-vows; cere-performed; hari-toṣaṇāni-that pleased the Lord.

While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives.

The first and foremost duty of a pilgrim is to satisfy the Supreme Lord Hari. While traveling as a pilgrim, one should not be worried about pleasing society. There is no need to depend on social formalities or occupation or dress. One should remain always absorbed in the function of pleasing the Lord. Thus sanctified by thought and action, one is able to realize the Supreme Lord by the process of a pilgrim's journey.

TEXT 20

itthaṁ vrajan bhāratam eva varṣaṁ

kālena yāvad gatavān prabhāsam

tāvac chaśāsa kṣitim eka cakrām

ekātapatrām ajitena pārthaḥ

SYNONYMS

ittham-like this; vrajan-while traveling; bhāratam-India; eva-only; varṣam-the tract of land; kālena-in due course of time; yāvat-when; gatavān-visited; prabhāsam-the Prabhāsa pilgrimage site; tāvat-at that time; śaśāsa-ruled; kṣitim-the world; eka-cakrām-by one military force; eka-one; ātapatrām-flag; ajitena-by the mercy of the unconquerable Kṛṣṇa; pārthaḥ-Mahārāja Yudhiṣṭhira.

Thus, when he was in the land of Bhāratavarṣa traveling to all the places of pilgrimage, he visited Prabhāsakṣetra. At that time Mahārāja Yudhiṣṭhira was the emperor and held the world under one military strength and one flag.

More than five thousand years ago, while Saint Vidura was traveling the earth as a pilgrim, India was known as Bhāratavarṣa, as it is known even today. The history of the world cannot give any systematic account for more than three thousand years into the past, but before that the whole world was under the flag and military strength of Mahārāja Yudhiṣṭhira, who was the emperor of the world. At present there are hundreds and thousands of flags flapping in the United Nations, but during the time of Vidura there was, by the grace of Ajita, Lord Kṛṣṇa, only one flag. The nations of the world are very eager to again have one state under one flag, but for this they must seek the favor of Lord Kṛṣṇa, who alone can help us become one worldwide nation.

TEXT 21

tatrātha śuśrāva suhṛd-vinaṣṭiṁ

vanaṁ yathā veṇuja-vahni-saṁśrayam

saṁspardhayā dagdham athānuśocan

sarasvatīṁ pratyag iyāya tūṣṇīm

SYNONYMS

tatra- there; atha-thereafter; śuśrāva-heard; suhṛt-kinsmen; vinaṣṭim-all dead; vanam-forest; yathā-as much as; veṇuja-vahni-fire due to the bamboos; saṁśrayam-friction with one another; saṁspardhayā-by violent passion; dagdham-burnt; atha-thus; anuśocan-thinking; sarasvatīm-the River Sarasvatī; pratyak-westward; iyāya-went; tūṣṇīm-silently.

At the place of pilgrimage at Prabhāsa, it came to his knowledge that all his relatives had died due to violent passion, just as an entire forest burns due to fire produced by the friction of bamboos. After this he proceeded west, where the River Sarasvatī flows.

Both the Kauravas and the Yādavas were relatives of Vidura, and Vidura heard of their extinction due to fratricidal war. The comparison of the friction of forest bamboos to that of passionate human societies is appropriate. The whole world is compared to a forest. At any moment there may be a flare-up of fire in the forest due to friction. No one goes to the forest to set it on fire, but due only to friction between bamboos, fire takes place and burns an entire forest. Similarly, in the greater forest of worldly transaction, the fire of war takes place because of the violent passion of the conditioned souls illusioned by the external energy. Such a worldly fire can be extinguished only by the water of the mercy cloud of saints, just as a forest fire can be extinguished only by rains falling from a cloud.

TEXT 22

tasyāṁ tritasyośanaso manoś ca

pṛthor athāgner asitasya vāyoḥ

tīrthaṁ sudāsasya gavāṁ guhasya

yac chrāddhadevasya sa āsiṣeve

SYNONYMS

tasyām-on the bank of the River Sarasvatī; tritasya-the pilgrimage site named Trita; uśanasaḥ-the pilgrimage site named Uśanā; manoḥ ca-as also of the pilgrimage site named Manu; pṛthoḥ-that of Pṛthu; atha-thereafter; agneḥ-that of Agni; asitasya-that of Asita; vāyoḥ-that of Vāyu; tīrtham-places of pilgrimages; sudāsasya-of the name Sudāsa; gavām-that of Go; guhasya-that of Guha; yat-thereupon; śrāddhadevasya-of the name Śrāddhadeva; saḥ-Vidura; āsiṣeve-duly visited and performed the rituals.

On the bank of the River Sarasvatī there were eleven places of pilgrimage, namely, (1) Trita, (2) Uśanā, (3) Manu, (4) Pṛthu, (5) Agni, (6) Asita, (7) Vāyu, (8) Sudāsa, (9) Go, (10) Guha and (11) Srāddhadeva. Vidura visited all of them and duly performed rituals.

TEXT 23

anyāni ceha dvija-deva-devaiḥ

kṛtāni nānāyatanāni viṣṇoḥ

pratyaṅga-mukhyāṅkita-mandirāṇi

yad-darśanāt kṛṣṇam anusmaranti

SYNONYMS

anyāni-others; ca-also; iha-here; dvija-deva-by the great sages; devaiḥ-and the demigods; kṛtāni-established by; nānā-various; āyatanāni-various forms; viṣṇoḥ-of the Supreme Personality of Godhead; prati-each and every; aṅga-part; mukhya-the chief; aṅkita-marked; mandirāṇi-temple s; yat-which; darśanāt-by seeing from a distance; kṛṣṇam-the original Personality of Godhead; anusmaranti-constantly remembers.

There were also many other temples of various forms of the Supreme Personality of Godhead Viṣṇu, established by great sages and demigods. These temples were marked with the chief emblems of the Lord, and they reminded one always of the original Personality of Godhead, Lord Kṛṣṇa.

Human society is divided into four social orders of life and four spiritual divisions, applying to each and every individual person. This system is called varṇāśrama-dharma and has already been discussed in many places in this great literature. The sages, or persons who completely devoted themselves to the spiritual upliftment of the entire human society, were known as dvija-deva, the best amongst the twice-born. The denizens of superior planets, from the moon planet and upwards, were known as devas. Both the dvija-devas and the devas always establish temples of Lord Viṣṇu in His various forms, such as Govinda, Madhusūdana, Nṛsiṁha, Mādhava, Keśava, Nārāyaṇa, Padmanābha, Pārtha-sārathi and many others. The Lord expands Himself in innumerable forms, but all of them are nondifferent from one another. Lord Viṣṇu has four hands, and each hand holds a particular item-either a conchshell, wheel, club or lotus flower. Of these four emblems, the cakra, or wheel, is the chief. Lord Kṛṣṇa, being the original Viṣṇu form, has only one emblem, namely the wheel, and therefore He is sometimes called the Cakrī. The Lord's cakra is the symbol of the power by which the Lord controls the whole manifestation. The tops of Viṣṇu temples are marked with the symbol of the wheel so that people may have the chance to see the symbol from a very long distance and at once remember Lord Kṛṣṇa. The purpose of building very high temples is to give people a chance to see them from a distant place. This system is carried on in India whenever a new temple is constructed, and it appears that it is coming down from a time before recorded history. The foolish propaganda by atheists that temples were constructed only in later days is refuted here because Vidura visited these temples at least five thousand years ago, and the temples of Viṣṇu were in existence long, long before Vidura visited them. The great sages and demigods never established statues of men or demigods, but they established temples of Viṣṇu for the benefit of common men, to raise them to the platform of God consciousness.

TEXT 24

tatas tv ativrajya surāṣṭram ṛddhaṁ

sauvīra-matsyān kurujāṅgalāṁś ca

kālena tāvad yamunām upetya

tatroddhavaṁ bhāgavataṁ dadarśa

SYNONYMS

tataḥ-from there; tu-but; ativrajya-by passing over; surāṣṭram-the kingdom of Surat; ṛddham-very wealthy; sauvīra-the kingdom of Sauvīra; matsyān-the kingdom of Matsya; kurujāṅgalān-the kingdom of western India up to the Delhi province; ca-also; kālena-in course of time; tāvat-as soon as; yamunām-bank of the River Yamunā; upetya-reaching; tatra-there; uddhavam-Uddhava, one of the prominent Yadus; bhāgavatam-the great devotee of Lord Kṛṣṇa; dadarśa-happened to see.

Thereafter he passed through very wealthy provinces like Surat, Sauvīra and Matsya and through western India, known as Kurujāṅgala. At last he reached the bank of the Yamunā, where he happened to meet Uddhava, the great devotee of Lord Kṛṣṇa.

The tract of land comprising about one hundred square miles from modern Delhi to the Mathurā district in Uttar Pradesh, including a portion of the Gurgaon district in Punjab (East India), is considered to be the topmost place of pilgrimage in all of India. This land is sacred because Lord Kṛṣṇa traveled through it many times. From the very beginning of His appearance, He was at Mathurā in the house of His maternal uncle Kaṁsa, and He was reared by His foster father Mahārāja Nanda at Vṛndāvana. There are still many devotees of the Lord lingering there in ecstasy in search of Kṛṣṇa and His childhood associates, the gopīs. It is not that such devotees meet Kṛṣṇa face to face in that tract of land, but a devotee's eagerly searching after Kṛṣṇa is as good as his seeing Him personally. How this is so cannot be explained, but it is factually realized by those who are pure devotees of the Lord. Philosophically, one can understand that Lord Kṛṣṇa and His remembrance are on the absolute plane and that the very idea of searching for Him at Vṛndāvana in pure God consciousness gives more pleasure to the devotee than seeing Him face to face. Such devotees of the Lord see Him face to face at every moment, as confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Those who are in ecstasy of love with the Supreme Personality of Godhead, Lord Śyāmasundara [Kṛṣṇa], see Him always in their hearts due to love and devotional service rendered to the Lord." Both Vidura and Uddhava were such elevated devotees, and therefore they both came to the bank of the Yamunā and met each other.

TEXT 25

sa vāsudevānucaraṁ praśāntaṁ

bṛhaspateḥ prāk tanayaṁ pratītam

āliṅgya gāḍhaṁ praṇayena bhadraṁ

svānām apṛcchad bhagavat-prajānām

SYNONYMS

saḥ-he, Vidura; vāsudeva-Lord Kṛṣṇa; anucaram-constant companion; praśāntam-very sober and gentle; bṛhaspateḥ-of Bṛhaspati, the learned spiritual master of the demigods; prāk-formerly; tanayam-son or disciple; pratītam-acknowledged; āliṅgya-embracing; gāḍham-very feelingly; praṇayena-in love; bhadram-auspicious; svānām-his own; apṛcchat-asked; bhagavat-of the Personality of Godhead; prajānām-family.

Then, due to his great love and feeling, Vidura embraced him [Uddhava], who was a constant companion of Lord Kṛṣṇa and formerly a great student of Bṛhaspati's. Vidura then asked him for news of the family of Lord Kṛṣṇa, the Personality of Godhead.

Vidura was older than Uddhava, like a father, and therefore when the two met, Uddhava bowed down before Vidura, and Vidura embraced him because Uddhava was younger, like a son. Vidura's brother Pāṇḍu was Lord Kṛṣṇa's uncle, and Uddhava was a cousin to Lord Kṛṣṇa. According to social custom, therefore, Vidura was to be respected by Uddhava on the level of his father. Uddhava was a great scholar in logic, and he was known to be a son or disciple of Bṛhaspati, the greatly learned priest and spiritual master of the demigods. Vidura asked Uddhava about the welfare of his relatives, although he already knew that they were no longer in the world. This inquiry appears to be very queer, but Śrīla Jīva Gosvāmī states that the news was shocking to Vidura, who therefore inquired again due to great curiosity. Thus his inquiry was psychological and not practical.

TEXT 26

kaccit purāṇau puruṣau svanābhya-

pādmānuvṛttyeha kilāvatīrṇau

āsāta urvyāḥ kuśalaṁ vidhāya

kṛta-kṣaṇau kuśalaṁ śūra-gehe

SYNONYMS

kaccit-whether; purāṇau-the original; puruṣau-Personalities of Godhead (Kṛṣṇa and Balarāma); svanābhya-Brahmā; pādma-anuvṛttyā-by the request of the one who is born from the lotus; iha-here; kila-certainly; avatīrṇau-incarnated; āsāte-are; urvyāḥ-in the world; kuśalam-well-being; vidhāya-for doing so; kṛta-kṣaṇau-the elevators of everyone's prosperity; kuśalam-all well; śūra-gehe-in the house of Śūrasena.

[Please tell me] whether the original Personalities of Godhead, who incarnated Themselves at the request of Brahmā [who is born out of the lotus flower from the Lord] and who have increased the prosperity of the world by elevating everyone, are doing well in the house of Śūrasena.

Lord Kṛṣṇa and Balarāma are not two different Personalities of Godhead. God is one without a second, but He expands Himself in many forms without their being separate from one another. They are all plenary expansions. The immediate expansion of Lord Kṛṣṇa is Baladeva, and Brahmā, born from the lotus flower from Garbhodakaśāyī Viṣṇu, is an expansion of Baladeva. This indicates that Kṛṣṇa and Baladeva are not subjected to the regulations of the universe; on the contrary, the whole universe is under Their subjugation. They appeared at the request of Brahmā to liberate the burden of the world, and They relieved the world by many superhuman activities so that everyone became happy and prosperous. Without the grace of the Lord, no one can become happy and prosperous. Because the happiness of the family of the Lord's devotees depends on the happiness of the Lord, Vidura first of all inquired about the well-being of the Lord.

TEXT 27

kaccit kurūṇāṁ paramaḥ suhṛn no

bhāmaḥ sa āste sukham aṅga śauriḥ

yo vai svasṝṇāṁ pitṛvad dadāti

varān vadānyo vara-tarpaṇena

SYNONYMS

kaccit-whether; kurūṇām-of the Kurus; paramaḥ-greatest; suhṛt-well-wisher; naḥ-our; bhāmaḥ-brother-in-law; saḥ-he; āste-is; sukham-happy; aṅga-O Uddhava; śauriḥ-Vasudeva; yaḥ-one who; vai-certainly; svasṝṇām-of the sisters; pitṛ-vat-like a father; dadāti-gives; varān-everything desirable; vadānyaḥ-munificent; vara-wife; tarpaṇena-by pleasing.

[Please tell me] whether the best friend of the Kurus, our brother-in-law Vasudeva, is doing well. He is very munificent. He is like a father to his sisters, and he is always pleasing to his wives.

Lord Kṛṣṇa's father, Vasudeva, had sixteen wives, and one of them, named Pauravī or Rohiṇī, the mother of Baladeva, was the sister of Vidura. Vasudeva, therefore, was the husband of Vidura's sister, and thus they were brothers-in-law. Vasudeva's sister Kuntī was the wife of Pāṇḍu, Vidura's elder brother, and in that sense also, Vasudeva was brother-in-law to Vidura. Kuntī was younger than Vasudeva, and it was the duty of the elder brother to treat younger sisters as daughters. Whenever anything was needed by Kuntī, it was munificently delivered by Vasudeva, due to his great love for his younger sister. Vasudeva never dissatisfied his wives, and at the same time he supplied the objects desired by his sister. He had special attention for Kuntī because she became a widow at an early age. While inquiring about Vasudeva's welfare, Vidura remembered all about him and the family relationship.

TEXT 28

kaccid varūthādhipatir yadūnāṁ

pradyumna āste sukham aṅga vīraḥ

yaṁ rukmiṇī bhagavato 'bhilebhe

ārādhya viprān smaram ādi-sarge

SYNONYMS

kaccit-whether; varūtha-of the military; adhipatiḥ-commander-in-chief; yadūnām-of the Yadus; pradyumnaḥ-the son of Kṛṣṇa named Pradyumna; āste-is; sukham-happy; aṅga-O Uddhava; vīraḥ-the great warrior; yam-whom; rukmiṇī-the wife of Kṛṣṇa named Rukmiṇī; bhagavataḥ-from the Personality of Godhead; abhilebhe-got as a prize; ārādhya-pleasing; viprān-brāhmaṇas; smaram-Cupid (Kāmadeva); ādi-sarge-in his previous life.

O Uddhava, please tell me how is Pradyumna, the commander-in-chief of the Yadus, who was Cupid in a former life? Rukmiṇī bore him as her son from Lord Kṛṣṇa, by the grace of brāhmaṇas whom she pleased.

According to Śrīla Jīva Gosvāmī, Smara (Cupid, or Kāmadeva) is one of the eternal associates of Lord Kṛṣṇa. Jīva Gosvāmī has explained this very elaborately in his treatise Kṛṣṇa-sandarbha.

TEXT 29

kaccit sukhaṁ sātvata-vṛṣṇi-bhoja-

dāśārhakāṇām adhipaḥ sa āste

yam abhyaṣiñcac chata-patra-netro

nṛpāsanāśāṁ parihṛtya dūrāt

SYNONYMS

kaccit-whether; sukham-is all well; sātvata-the Sātvata race; vṛṣṇi-the Vṛṣṇi dynasty; bhoja-the Bhoja dynasty; dāśārhakāṇām-the Dāśārha race; adhipaḥ-King Ugrasena; saḥ-he; āste-does exist; yam-whom; abhyaṣiñcat-installed; śata-patra-netraḥ-Lord Śrī Kṛṣṇa; nṛpa-āsana-āśām-hope of the royal throne; parihṛtya-giving up; dūrāt-at a distant place.

O my friend, [tell me] whether Ugrasena, the King of the Sātvatas, Vṛṣṇis, Bhojas and Dāśārhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kṛṣṇa again installed him.

TEXT 30

kaccid dhareḥ saumya sutaḥ sadṛkṣa

āste 'graṇī rathināṁ sādhu sāmbaḥ

asūta yaṁ jāmbavatī vratāḍhyā

devaṁ guhaṁ yo 'mbikayā dhṛto 'gre

SYNONYMS

kaccit-whether; hareḥ-of the Personality of Godhead; saumya-O grave one; sutaḥ-son; sadṛkṣaḥ-similar; āste-fares well; agraṇīḥ-foremost; rathinām-of the warriors; sādhu-well behaved; sāmbaḥ-Sāmba; asūta-gave birth; yam-whom; jāmbavatī-Jāmbavatī, a queen of Lord Kṛṣṇa's; vratāḍhyā-enriched by vows; devam-the demigod; guham-of the name Kārttikeya; yaḥ-whom; ambikayā-unto the wife of Śiva; dhṛtaḥ-born; agre-in the previous birth.

O gentle one, does Sāmba fare well? He exactly resembles the son of the Personality of Godhead. In a previous birth he was born as Kārttikeya in the womb of the wife of Lord Śiva, and now he has been born in the womb of Jāmbavatī, the most enriched wife of Kṛṣṇa.

Lord Śiva, one of the three qualitative incarnations of the Personality of Godhead, is the plenary expansion of the Lord. Kārttikeya, born of him, is on the level of Pradyumna, another son of Lord Kṛṣṇa. When Lord Śrī Kṛṣṇa descends into the material world, all His plenary portions also appear with Him to exhibit different functions of the Lord. But for the pastimes at Vṛndāvana, all functions are performed by the Lord's different plenary expansions. Vāsudeva is a plenary expansion of Nārāyaṇa. When the Lord appeared as Vāsudeva before Devakī and Vasudeva, He appeared in His capacity as Nārāyaṇa. Similarly, all the demigods of the heavenly kingdom appeared as associates of the Lord in the forms of Pradyumna, Sāmba, Uddhava, etc. It is learned here that Kāmadeva appeared as Pradyumna, Kārttikeya as Sāmba, and one of the Vasus as Uddhava. All of them served in their different capacities in order to enrich the pastimes of Kṛṣṇa.

TEXT 31

kṣemaṁ sa kaccid yuyudhāna āste

yaḥ phālgunāl labdha-dhanū-rahasyaḥ

lebhe 'ñjasādhokṣaja-sevayaiva

gatiṁ tadīyāṁ yatibhir durāpām

SYNONYMS

kṣemam-all good; saḥ-he; kaccit-whether; yuyudhānaḥ-Sātyaki; āste-is there; yaḥ-one who; phālgunāt-from Arjuna; labdha-has achieved; dhanuḥ-rahasyaḥ-one who understands the intricacies of military art; lebhe-also achieved; añjasā-summarily; adhokṣaja-of the Transcendence; sevayā-by service; eva-certainly; gatim-destination; tadīyām-transcendental; yatibhiḥ-by great renouncers; durāpām-very difficult to achieve.

O Uddhava, does Yuyudhāna fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.

The destination of transcendence is to become the personal associate of the Personality of Godhead, who is known as adhokṣaja, He who is beyond the reach of the senses. The renouncers of the world, the sannyāsīs, give up all worldly connections, namely, family, wife, children, friends, home, wealth-everything-to attain the transcendental bliss of Brahman happiness. But adhokṣaja happiness is beyond Brahman happiness. The empiric philosophers enjoy a transcendental quality of bliss by philosophical speculation on the Supreme Truth, but beyond that pleasure is the pleasure enjoyed by Brahman in His eternal form of the Personality of Godhead. Brahman bliss is enjoyed by living entities after liberation from material bondage. But Parabrahman, the Personality of Godhead, enjoys eternally a bliss of His own potency, which is called the hlādinī potency. The empiric philosopher who studies Brahman by negation of the external features has not yet learned the quality of the hlādinī potency of Brahman. Out of many potencies of the Omnipotent, there are three features of His internal potency-namely saṁvit, sandhinī and hlādinī. And in spite of their strict adherence to the principles of yama, niyama, āsana, dhyāna, dhāraṇā and prāṇāyāma, the great yogīs and jñānīs are unable to enter into the internal potency of the Lord. This internal potency is, however, easily realized by the devotees of the Lord by dint of devotional service. Yuyudhāna achieved this stage of life, just as he achieved expert knowledge in military science from Arjuna. Thus his life was successful to the fullest extent from both the material and spiritual angles of vision. That is the way of devotional service to the Lord.

TEXT 32

kaccid budhaḥ svasty anamīva āste

śvaphalka-putro bhagavat-prapannaḥ

yaḥ kṛṣṇa-pādāṅkita-mārga-pāṁsuṣv

aceṣṭata prema-vibhinna-dhairyaḥ

SYNONYMS

kaccit-whether; budhaḥ-very learned; svasti-well; anamīvaḥ-faultless; āste-does exist; śvaphalka-putraḥ-the son of Śvaphalka, Akrūra; bhagavat-regarding the Personality of Godhead; prapannaḥ-surrendered; yaḥ-one who; kṛṣṇa-the Lord; pāda-aṅkita-marked with footprints; mārga-path; pāṁsuṣu-in the dust; aceṣṭata-exhibited; prema-vibhinna-lost in transcendental love; dhairyaḥ-mental equilibrium.

Please tell me whether Akrūra, the son of Śvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kṛṣṇa.

When Akrūra came to Vṛndāvana in search of Kṛṣṇa, he saw the footprints of the Lord on the dust of Nanda-grāma and at once fell on them in ecstasy of transcendental love. This ecstasy is possible for a devotee who is fully absorbed in incessant thoughts of Kṛṣṇa. Such a pure devotee of the Lord is naturally faultless because he is always associated with the supremely pure Personality of Godhead. Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities. The pure devotee of the Lord is always in company with the Lord by thinking of Him. Yet, in the particular context of time and place, the transcendental emotions take a different turn, and this breaks the mental equilibrium of the devotee. Lord Caitanya displayed the typical example of transcendental ecstasy, as we can understand from the life of this incarnation of God.

TEXT 33

kaccic chivaṁ devaka-bhoja-putryā

viṣṇu-prajāyā iva deva-mātuḥ

yā vai sva-garbheṇa dadhāra devaṁ

trayī yathā yajña-vitānam artham

SYNONYMS

kaccit-whether; śivam-everything well; devaka-bhoja-putryāḥ-of the daughter of King Devaka-bhoja; viṣṇu-prajāyāḥ-of she who gave birth to the Personality of Godhead; iva-like that of; deva-mātuḥ-of the mother of the demigods (Aditi); yā-one who; vai-indeed; sva-garbheṇa-by her own womb; dadhāra-conceived; devam-the Supreme Lord; trayī-the Vedas; yathā-as much as; yajña-vitānam-of spreading the sacrifice; artham-purpose.

As the Vedas are the reservoir of sacrificial purposes, so the daughter of King Devaka-bhoja conceived the Supreme Personality of Godhead in her womb, as did the mother of the demigods. Is she [Devakī] doing well?

The Vedas are full of transcendental knowledge and spiritual values, and thus Devakī, the mother of Lord Kṛṣṇa, conceived the Lord in her womb as the personified meaning of the Vedas. There is no difference between the Vedas and the Lord. The Vedas aim at the understanding of the Lord, and the Lord is the Vedas personified. Devakī is compared to the meaningful Vedas and the Lord to their purpose personified.

TEXT 34

apisvid āste bhagavān sukhaṁ vo

yaḥ sātvatāṁ kāma-dugho 'niruddhaḥ

yam āmananti sma hi śabda-yoniṁ

mano-mayaṁ sattva-turīya-tattvam

SYNONYMS

api-as also; svit-whether; āste-does He; bhagavān-the Personality of Godhead; sukham-all happiness; vaḥ-of you; yaḥ-one who; sātvatām-of the devotees; kāma-dughaḥ-source of all desires; aniruddhaḥ-the plenary expansion Aniruddha; yam-whom; āmananti-they accept; sma-from yore; hi-certainly; śabda-yonim-the cause of the Ṛg Veda; manaḥ-mayam-creator of the mind; sattva-transcendental; turīya-the fourth expansion; tattvam-principle.

May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth Plenary expansion of Viṣṇu.

Ādi-caturbhuja, the original expansions from Baladeva, are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. All of Them are viṣṇu-tattvas, or nondifferent Personalities of Godhead. In the incarnation of Śrī Rāma, all these different expansions appeared for particular pastimes. Lord Rāma is the original Vāsudeva, and His brothers were Saṅkarṣaṇa, Pradyumna and Aniruddha. Aniruddha is also the cause of Mahā-Viṣṇu, from whose breathing the Ṛg Veda appeared. All this is nicely explained in the Mārkaṇḍeya Purāṇa. In the incarnation of Lord Kṛṣṇa, Aniruddha appeared as the son of the Lord. Lord Kṛṣṇa in Dvārakā is the Vāsudeva expansion of the original group. The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same viṣṇu-tattva, and there is no difference in Their potency.

TEXT 35

apisvid anye ca nijātma-daivam

ananya-vṛttyā samanuvratā ye

hṛdīka-satyātmaja-cārudeṣṇa-

gadādayaḥ svasti caranti saumya

SYNONYMS

api-as also; svit-whether; anye-others; ca-and; nija-ātma-of one's own self; daivam-Śrī Kṛṣṇa; ananya-absolutely; vṛttyā-faith; samanuvratāḥ-followers; ye-all those who; hṛdīka-Hṛdīka; satya-ātmaja-the son of Satyabhāmā; cārudeṣṇa-Cārudeṣṇa; gada-Gada; ādayaḥ-and others; svasti-all well; caranti-pass time; saumya-O sober one.

O sober one, others, such as Hṛdīka, Cārudeṣṇa, Gada and the son of Satyabhāmā, who accept Lord Śrī Kṛṣṇa as the soul of the self and thus follow His path without deviation-are they well?

TEXT 36

api sva-dorbhyāṁ vijayācyutābhyāṁ

dharmeṇa dharmaḥ paripāti setum

duryodhano 'tapyata yat-sabhāyāṁ

sāmrājya-lakṣmyā vijayānuvṛttyā

SYNONYMS

api-as also; sva-dorbhyām-own arms; vijaya-Arjuna; acyutā-bhyām-along with Śrī Kṛṣṇa; dharmeṇa-on religious principles; dharmaḥ-King Yudhiṣṭhira; paripāti-maintains; setum-the respect of religion; duryodhanaḥ-Duryodhana; atapyata-envied; yat-whose; sabhāyām-royal assembly; sāmrājya-imperial; lakṣmyā-opulence; vijaya-anuvṛttyā-by the service of Arjuna.

Also let me inquire whether Mahārāja Yudhiṣṭhira is now maintaining the kingdom according to religious principles and with respect for the path of religion. Formerly Duryodhana was burning with envy because Yudhiṣṭhira was being protected by the arms of Kṛṣṇa and Arjuna as if they were his own arms.

Mahārāja Yudhiṣṭhira was the emblem of religion. When he was ruling his kingdom with the help of Lord Kṛṣṇa and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven. His actual arms were Lord Kṛṣṇa and Arjuna, and thus he surpassed everyone's opulence. Duryodhana, being envious of this opulence, planned so many schemes to put Yudhiṣṭhira into difficulty, and at last the Battle of Kurukṣetra was brought about. After the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira was again able to rule his legitimate kingdom, and he reinstated the principles of honor and respect for religion. That is the beauty of a kingdom ruled by a pious king like Mahārāja Yudhiṣṭhira.

TEXT 37

kiṁ vā kṛtāgheṣv agham atyamarṣī

bhīmo 'hivad dīrghatamaṁ vyamuñcat

yasyāṅghri-pātaṁ raṇa-bhūr na sehe

mārgaṁ gadāyāś carato vicitram

SYNONYMS

kim-whether; vā-either; kṛta-performed; agheṣu-unto the sinners; agham-angry; ati-amarṣī-unconquerable; bhīmaḥ-Bhīma; ahi-vat-like a cobra; dīrgha-tamam-long-cherished; vyamuñcat-has released; yasya-whose; aṅghri-pātam-putting on the steps; raṇa-bhūḥ-the field of battle; na-could not; sehe-tolerate; mārgam-the path; gadāyāḥ-by the clubs; carataḥ-playing; vicitram-wonderful.

[Please tell me] whether the unconquerable Bhīma, who is like a cobra, has released his long-cherished anger upon the sinners? The field of battle could not tolerate even the wonderful playing of his club when he stepped on the path.

Vidura knew the strength of Bhīma. Whenever Bhīma was on the battlefield, his steps on the path and the wonderful playing of his club were unbearable for the enemy. Powerful Bhīma did not take steps against the sons of Dhṛtarāṣṭra for a long time. Vidura's inquiry was whether he had yet released his anger, which was like that of a suffering cobra. When a cobra releases its venom after long-cherished anger, its victim cannot survive.

TEXT 38

kaccid yaśodhā ratha-yūthapānāṁ

gāṇḍīva-dhanvoparatārir āste

alakṣito yac-chara-kūṭa-gūḍho

māyā-kirāto giriśas tutoṣa

SYNONYMS

kaccit-whether; yaśaḥ-dhā-famous; ratha-yūthapānām-amongst the great chariot warriors; gāṇḍīva-Gāṇḍīva; dhanva-bow; uparata-ariḥ-one who has vanquished the enemies; āste-doing well; alakṣitaḥ-without being identified; yat-whose; śara-kūṭa-gūḍhaḥ-being covered by arrows; māyā-kirātaḥ-false hunter; giriśaḥ-Lord Śiva; tutoṣa-was satisfied.

[Please tell me] whether Arjuna, whose bow bears the name Gāṇḍīva and who is always famous amongst the chariot warriors for vanquishing his enemies, is doing well. He once satisfied Lord Śiva by covering him with arrows when Śiva came as an unidentified false hunter.

Lord Śiva tested Arjuna's strength by picking a quarrel with him over a hunted boar. He confronted Arjuna in the false dress of a hunter, and Arjuna covered him with arrows until Lord Śiva was satisfied with Arjuna's fighting. He offered Arjuna the Pāśupati weapon and blessed him. Here Vidura inquired about the great warrior's well-being.

TEXT 39

yamāv utasvit tanayau pṛthāyāḥ

pārthair vṛtau pakṣmabhir akṣiṇīva

remāta uddāya mṛdhe sva-rikthaṁ

parāt suparṇāv iva vajri-vaktrāt

SYNONYMS

yamau-twins (Nakula and Sahadeva); utasvit-whether; tanayau-sons; pṛthāyāḥ-of Pṛthā; pārthaiḥ-by the sons of Pṛthā; vṛtau-protected; pakṣmabhiḥ-by shields; akṣiṇī-of the eyes; iva-like; remāte-playing carelessly; uddāya-snatching; mṛdhe-in the fight; sva-riktham-own property; parāt-from the enemy Duryodhana; suparṇau-Garuḍa, the carrier of Lord Viṣṇu; iva-like; vajri-vaktrāt-from the mouth of Indra.

Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.

Indra, the King of heaven, carries a thunderbolt in his hand and is very strong, yet Garuḍa, the carrier of Lord Viṣṇu, was able to snatch nectar from his mouth. Similarly, Duryodhana was as strong as the King of heaven, and still the sons of Pṛthā, the Pāṇḍavas, were able to snatch away their kingdom from Duryodhana. Both Garuḍa and the Pārthas are pet devotees of the Lord, and thus it was possible for them to face such strong enemies.

Vidura's inquiry was about the youngest brothers of the Pāṇḍavas, namely Nakula and Sahadeva. These twin brothers were sons of Mādrī, the stepmother of the other Pāṇḍavas. But although they were stepbrothers, because Kuntī took charge of them after the departure of Mādrī with her husband Mahārāja Pāṇḍu, Nakula and Sahadeva were as good as the other three Pāṇḍavas, Yudhiṣṭhira, Bhīma and Arjuna. The five brothers are known in the world as regular brothers. The three elder Pāṇḍavas took care of the younger brothers, just as the eyelid takes care of the eye. Vidura was anxious to know whether, after winning back their own kingdom from the hands of Duryodhana, the younger brothers were still living happily under the care of the elder brothers.

TEXT 40

aho pṛthāpi dhriyate 'rbhakārthe

rājarṣi-varyeṇa vināpi tena

yas tv eka-vīro 'dhiratho vijigye

dhanur dvitīyaḥ kakubhaś catasraḥ

SYNONYMS

aho-O my lord; pṛthā-Kuntī; api-also; dhriyate-bears her life; arbhaka-arthe-for the sake of fatherless children; rājarṣi-King Pāṇḍu; varyeṇa-the best; vinā api-without him; tena-him; yaḥ-one who; tu-but; eka-alone; vīraḥ-the warrior; adhirathaḥ-commander; vijigye-could conquer; dhanuḥ-the bow; dvitīyaḥ-the second; kakubhaḥ-directions; catasraḥ-four.

O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.

A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands. Later on, with the advent of the age of Kali, the wives gradually began to be less adherent to their husbands, and the voluntary embrace of the fire by the widows became a thing of the past. Very recently the system was abolished, since the voluntary system had become a forcible social custom.

When Mahārāja Pāṇḍu died, both his wives, namely Kuntī and Mādrī, were prepared to embrace the fire, but Mādrī requested Kuntī to live for the sake of the younger children, the five Pāṇḍavas. This was agreed upon by Kuntī at the added request of Vyāsadeva. In spite of her great bereavement, Kuntī decided to live, not to enjoy life in the absence of her husband, but only to give protection to the children. This incident is referred to here by Vidura because he knew all the facts about his sister-in-law Kuntīdevī. It is understood that Mahārāja Pāṇḍu was a great warrior and that he alone, with the help of bow and arrow, could conquer the world's four directions. In the absence of such a husband, it was almost impossible for Kuntī to live on even as a widow, but she had to do it for the sake of the five children.

TEXT 41

saumyānuśoce tam adhaḥ-patantaṁ

bhrātre paretāya vidudruhe yaḥ

niryāpito yena suhṛt sva-puryā

ahaṁ sva-putrān samanuvratena

SYNONYMS

saumya-O gentle one; anuśoce-just lamenting; tam-him; adhaḥ-patantam-gliding down; bhrātre-on his brother's; paretāya-death; vidudruhe-revolted against; yaḥ-one who; niryāpitaḥ-driven out; yena-by whom; suhṛt-well-wisher; sva-puryāḥ-from his own house; aham-myself; sva-putrān-with his own sons; samanu-vratena-accepting the same line of action.

O gentle one, I simply lament for he [Dhṛtarāṣṭra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons.

Vidura did not ask about the welfare of his elder brother because there was no chance of his well-being, only news of his gliding down to hell. Vidura was a sincere well-wisher for Dhṛtarāṣṭra, and he had a thought about him in the corner of his heart. He lamented that Dhṛtarāṣṭra could rebel against the sons of his dead brother Pāṇḍu and that he could drive him (Vidura) out of his own house on the dictation of his crooked sons. In spite of these actions, Vidura never became an enemy of Dhṛtarāṣṭra but continued to be his well-wisher, and at the last stage of Dhṛtarāṣṭra's life, it was Vidura only who proved to be his real friend. Such is the behavior of a Vaiṣṇava like Vidura: he desires all good, even for his enemies.

TEXT 42

so 'haṁ harer martya-viḍambanena

dṛśo nṛṇāṁ cālayato vidhātuḥ

nānyopalakṣyaḥ padavīṁ prasādāc

carāmi paśyan gata-vismayo 'tra

SYNONYMS

saḥ aham-therefore, I; hareḥ-of the Personality of Godhead; martya-in this mortal world; viḍambanena-without being recognized; dṛśaḥ-on sight; nṛṇām-of the people in general; cālayataḥ-bewildering; vidhātuḥ-in order to do it; na-not; anya-other; upalakṣyaḥ-seen by others; padavīm-glories; prasādāt-by the grace of; carāmi-do travel; paśyan-by seeing; gata-vismayaḥ-without doubt; atra-in this matter.

I am not astonished at this, having traveled over the world without being seen by others. The activities of the Personality of Godhead, which are like those of a man in this mortal world, are bewildering to others, but I know of His greatness by His grace, and thus I am happy in all respects.

Although he was the brother of Dhṛtarāṣṭra, Vidura was completely different. By the grace of Lord Kṛṣṇa, he was not foolish like his brother, and thus his brother's association could not influence him. Dhṛtarāṣṭra and his materialistic sons wanted to falsely lord it over the world by dint of their own strength. The Lord encouraged them in this, and thus they became more and more bewildered. But Vidura wanted to achieve sincere devotional service of the Lord and therefore became a soul absolutely surrendered to the Absolute Personality of Godhead. He could realize this in the progress of his pilgrim's journey, and thus he was freed from all doubts. He was not at all sorry to be bereft of his hearth and home because he now had experience that dependence on the mercy of the Lord is a greater freedom than so-called freedom at home. A person should not be in the renounced order of life unless he is firmly convinced of being protected by the Lord. This stage of life is explained in Bhagavad-gītā as abhayaṁ sattva-saṁśuddhiḥ: every living entity is factually completely dependent on the mercy of the Lord, but unless one is in the pure state of existence, he cannot be established in this position. This stage of dependence is called sattva-saṁśuddhiḥ, or purification of one's existence. The result of such purification is exhibited in fearlessness. A devotee of the Lord, who is called nārāyaṇa-para, is never afraid of anything because he is always aware of the fact that the Lord protects him in all circumstances. With this conviction, Vidura traveled alone, and he was not seen or recognized by any friend or foe. Thus he enjoyed freedom of life without obligation to the many duties of the world.

When Lord Śrī Kṛṣṇa was personally present in the mortal world in His eternal, blissful form of Śyāmasundara, those who were not pure devotees of the Lord could not recognize Him or know His glories. Avajānānti māṁ mūḍhā mānuṣīṁ tanum āśritam (Bg. 9.11): He is always bewildering to the nondevotees, but He is always seen by the devotees by dint of their pure devotional service to Him.

TEXT 43

nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ

mahīṁ muhuś cālayatāṁ camūbhiḥ

vadhāt prapannārti-jihīrṣayeśo

'py upaikṣatāghaṁ bhagavān kurūṇām

SYNONYMS

nūnam-of course; nṛpāṇām-of the kings; tri-three; mada-utpathānām-going astray out of false pride; mahīm-earth; muhuḥ-constantly; cālayatām-agitating; camūbhiḥ-by movement of soldiers; vadhāt-from the act of killing; prapanna-surrendered; ārti-jihīrṣaya-willing to relieve the distress of the sufferers; īśaḥ-the Lord; api-in spite of; upaikṣata-waited; agham-offenses; bhagavān-the Supreme Lord; kurūṇām-of the Kurus.

Despite His being the Lord and being always willing to relieve the distress of sufferers, He [Kṛṣṇa] refrained from killing the Kurus, although they committed all sorts of sins and although He saw other kings constantly agitating the earth by their strong military movements carried out under the dictation of three kinds of false pride.

As declared in Bhagavad-gītā, the Lord appears in the mortal world to execute His much-needed mission of killing the miscreants and giving protection to the suffering faithful. In spite of that mission, Lord Kṛṣṇa tolerated the insult to Draupadī by the Kurus and the injustices perpetrated against the Pāṇḍavas, as well as insults to Himself. The question may be raised, "Why did He tolerate such injustices and insults in His presence? Why did He not chastise the Kurus immediately?" When Draupadī was insulted in the assembly by the Kurus by their attempt to see her naked in the presence of all, the Lord protected Draupadī by supplying an unlimited length of clothing. But He did not chastise the insulting party immediately. This silence of the Lord did not mean, however, that He excused the offenses of the Kurus. There were many other kings on earth who had become very proud of three kinds of possessions-wealth, education and followers-and they were constantly agitating the earth by movements of military strength. The Lord was just waiting to get them together on the Battlefield of Kurukṣetra and kill them all at one time, just to make a short-cut in His killing mission. Godless kings or heads of state, when puffed up by advancement of material wealth, education and increase of population, always make a show of military strength and give trouble to the innocent. When Lord Kṛṣṇa was personally present, there were many such kings all over the world, and He thus arranged for the Battle of Kurukṣetra. In His manifestation of viśva-rūpa, the Lord expressed His mission of killing as follows: "I have willingly descended on the earth in My capacity of inexorable Time in order to decrease the unwanted population. I shall finish all those who have assembled here except you, the Pāṇḍavas. This killing does not wait for you to take part in it. It is already arranged: all will be killed by Me. If you want to become famous as the hero of the battlefield and thus enjoy the booty of war, then, O Savyasācī, just become the immediate cause of this killing and thus take the credit. I have already killed all the great warriors-Bhīṣma, Droṇa, Jayadratha, Karṇa and many other great generals. Do not worry. Fight the battle and be famous as a great hero." (Bg. 11.32–34)

The Lord always wants to see His devotee as the hero of some episode which He Himself performs. He wanted to see His devotee and friend Arjuna as the hero of the Battle of Kurukṣetra, and thus He waited for all the miscreants of the world to assemble. That, and nothing else, is the explanation of His waiting.

TEXT 44

ajasya janmotpatha-nāśanāya

karmāṇy akartur grahaṇāya puṁsām

nanv anyathā ko 'rhati deha-yogaṁ

paro guṇānām uta karma-tantram

SYNONYMS

ajasya-of the unborn; janma-appearance; utpatha-nāśanāya-f or the sake of annihilating the upstarts; karmāṇi-works; akartuḥ-of one who has nothing to do; grahaṇāya-to take up; puṁsām-of all persons; nanu anyathā-otherwise; kaḥ-who; arhati-may deserve; deha-yogam-contact of the body; paraḥ-transcendental; guṇānām-of the three modes of nature; uta-what to speak of; karma-tantram-the law of action and reaction.

The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?

Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Brahma-saṁhitā 5.1): the form of the Lord is eternal, blissful, and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:

na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate

The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings. Ordinary living beings work for the improvement of their conditional lives. But the Lord is already full of all opulence, all strength, all fame, all beauty, all knowledge and all renunciation. Why should He desire improvement? No one can excel Him in any opulence, and therefore the desire for improvement is absolutely useless for Him. One should always discriminate between the activities of the Lord and those of ordinary living beings. Thus one may come to the right conclusion regarding the Lord's transcendental position. One who can come to the conclusion of the Lord's transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds. It is said, karmāṇi nirdahati kintu ca bhakti-bhājām: the Lord minimizes or nullifies the reactionary influence of the devotee's past deeds. (Brahma-saṁhitā 5.54)

The activities of the Lord are to be accepted and relished by all living entities. His activities are to attract the ordinary man towards the Lord. The Lord always acts in favor of the devotees, and therefore ordinary men who are fruitive actors or seekers of salvation may be attracted to the Lord when He acts as protector of the devotees. The fruitive actors can attain their goals by devotional service, and the salvationists can also attain their goal in life by devotional service to the Lord. The devotees do not want the fruitive results of their work, nor do they want any kind of salvation. They relish the glorious superhuman activities of the Lord, such as His lifting Govardhana Hill and His killing the demon Pūtanā in infancy. His activities are enacted to attract all kinds of men-karmīs, jñānīs and bhaktas. Because He is transcendental to all laws of karma, there is no possibility of His accepting a form of māyā as is forced on the ordinary living entities who are bound by the actions and reactions of their own deeds.

The secondary purpose of His appearance is to annihilate the upstart asuras and to stop the nonsense of atheistic propaganda by less intelligent persons. By the Lord's causeless mercy, the asuras who are killed personally by the Personality of Godhead get salvation. The meaningful appearance of the Lord is always distinct from ordinary birth. Even the pure devotees have no connection with the material body, and certainly the Lord, who appears as He is, in His sac-cid-ānanda form, is not limited by a material form.

TEXT 45

tasya prapannākhila-lokapānām

avasthitānām anuśāsane sve

arthāya jātasya yaduṣv ajasya

vārtāṁ sakhe kīrtaya tīrtha-kīrteḥ

SYNONYMS

tasya-His; prapanna-surrendered; akhila-loka-pānām-all rulers of the entire universe; avasthitānām-situated in; anuśāsane-under the control of; sve-own self; arthāya-for the interest of; jātasya-of the born; yaduṣu-in the family of the Yadus; ajasya-of the unborn; vārtām-topics; sakhe-O my friend; kīrtaya-please narrate; tīrtha-kīrteḥ-of the Lord, whose glories are chanted in the places of pilgrimage.

O my friend, please, therefore, chant the glories of the Lord, who is meant to be glorified in the places of pilgrimage. He is unborn, and yet He appears by His causeless mercy upon the surrendered rulers of all parts of the universe. Only for their interest did He appear in the family of His unalloyed devotees the Yadus.

There are innumerable rulers all over the universe in different varieties of planets: the sun-god in the sun planet, the moon-god in the moon planet, Indra in the heavenly planet, Vāyu, Varuṇa, and those in the Brahmaloka planet, where Lord Brahmā is living. All are obedient servants of the Lord. Whenever there is any trouble in the administration of the innumerable planets in different universes, the rulers pray for an appearance, and the Lord appears. The Bhāgavatam (1.3.28) has already confirmed this in the following verse:

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge

In every millennium, whenever there is any trouble for the obedient rulers, the Lord appears. He also appears for the sake of His pure unalloyed devotees. The surrendered rulers and the pure devotees are always strictly under the control of the Lord, and they are never disobedient to the desires of the Lord. The Lord is therefore always attentive to them.

The purpose of pilgrimages is to remember the Lord constantly, and therefore the Lord is known as tīrtha-kīrti. The purpose of going to a place of pilgrimage is to get the chance to glorify the Lord. Even today, although times have changed, there are still pilgrimage sites in India. For example, in Mathurā and Vṛndāvana, where we had a chance to stay, people are awake from early in the morning at 4 A.M. up until nighttime and are constantly engaged, some way or other, in chanting the holy glories of the Lord. The beauty of such a pilgrimage site is that automatically one remembers the holy glories of the Lord. His name, fame, quality, form, pastimes and entourage are all identical to the Lord, and therefore chanting the glories of the Lord invokes the personal presence of the Lord. Any time or anywhere pure devotees meet and chant the glories of the Lord, the Lord is present without any doubt. It is said by the Lord Himself that He always stays where His pure devotees chant His glories.

Thus end the Bhaktivedanta purports of the Third Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by Vidura."

Chapter Two

Remembrance of Lord Kṛṣṇa

TEXT 1

śrī-śuka uvāca

iti bhāgavataḥ pṛṣṭaḥ

kṣattrā vārtāṁ priyāśrayām

prativaktuṁ na cotseha

autkaṇṭhyāt smāriteśvaraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva said; iti-thus; bhāgavataḥ-the great devotee; pṛṣṭaḥ-being asked; kṣattrā-by Vidura; vārtām-message; priya-āśrayām-regarding the dearest; prativaktum-to reply; na-not; ca-also; utsehe-became eager; autkaṇṭhyāt-by excessive anxiety; smārita-remembrance; īśvaraḥ-the Lord.

Śrī Śukadeva Gosvāmī said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Kṛṣṇa], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.

TEXT 2

yaḥ pañca-hāyano mātrā

prātar-āśāya yācitaḥ

tan naicchad racayan yasya

saparyāṁ bāla-līlayā

SYNONYMS

yaḥ-one who; pañca-five; hāyanaḥ-years old; mātrā-by his mother; prātaḥ-āśāya-for breakfast; yācitaḥ-called for; tat-that; na-not; aicchat-liked; racayan-playing; yasya-whose; saparyām-service; bāla-līlayā-childhood.

He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kṛṣṇa that when he was called by his mother for morning breakfast, he did not wish to have it.

From his very birth, Uddhava was a natural devotee of Lord Kṛṣṇa, or a nitya-siddha, a liberated soul. From natural instinct he used to serve Lord Kṛṣṇa, even in his childhood. He used to play with dolls in the form of Kṛṣṇa, he would serve the dolls by dressing, feeding and worshiping them, and thus he was constantly absorbed in the play of transcendental realization. These are the signs of an eternally liberated soul. An eternally liberated soul is a devotee of the Lord who never forgets Him. Human life is meant for reviving one's eternal relation with the Lord, and all religious injunctions are meant for awakening this dormant instinct of the living entity. The sooner this awakening is brought about, the quicker the mission of human life is fulfilled. In a good family of devotees, the child gets the opportunity to serve the Lord in many ways. A soul who is already advanced in devotional service has the opportunity to take birth in such an enlightened family. This is confirmed in the Bhagavad-gītā (6.41). Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: even the fallen devotee gets the opportunity to take his birth in the family of a well-situated brāhmaṇa or in a rich, well-to-do mercantile family. In both these families there is a good opportunity to revive one's sense of God consciousness automatically because particularly in these families the worship of Lord Kṛṣṇa is regularly performed and the child gets the opportunity to imitate the process of worship called arcanā.

The pāñcarātrikī formula for training persons in devotional service is temple worship, whereby the neophytes get the opportunity to learn devotional service to the Lord. Mahārāja Parīkṣit also used to play with Kṛṣṇa dolls in his childhood. In India the children in good families are still given dolls of the Lord like Rāma and Kṛṣṇa, or sometimes the demigods, so that they may develop the aptitude of service to the Lord. By the grace of the Lord we were given the same opportunity by our parents, and the beginning of our life was based on this principle.

TEXT 3

sa kathaṁ sevayā tasya

kālena jarasaṁ gataḥ

pṛṣṭo vārtāṁ pratibrūyād

bhartuḥ pādāv anusmaran

SYNONYMS

saḥ-Uddhava; katham-how; sevayā-by such service; tasya-his; kālena-in course of time; jarasam-invalidity; gataḥ-undergone; pṛṣṭaḥ-asked for; vārtām-message; pratibrūyāt-just to reply; bhartuḥ-of the Lord; pādau-His lotus feet; anusmaran-remembering.

Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.

Transcendental service to the Lord is not mundane. The service attitude of the devotee gradually increases and never becomes slackened. Generally, in old age a person is allowed retirement from mundane service. But in the transcendental service of the Lord there is no retirement at all; on the contrary, the service attitude increases more and more with the progress of age. In the transcendental service there is no satiation, and therefore there is no retirement. Materially, when a man becomes tired by rendering service in his physical body, he is allowed retirement, but in the transcendental service there is no feeling of fatigue because it is spiritual service and is not on the bodily plane. Service on the bodily plane dwindles as the body grows older, but the spirit is never old, and therefore on the spiritual plane the service is never tiresome.

Uddhava undoubtedly became old, but that does not mean that his spirit became old. His service attitude matured on the transcendental plane, and therefore as soon as he was questioned by Vidura about Lord Kṛṣṇa, he at once remembered his Lord by reference to the context and forgot himself on the physical plane. That is the sign of pure devotional service to the Lord, as will be explained later on (lakṣaṇaṁ bhakti-yogasya, etc.) in Lord Kapila's instructions to His mother, Devahūti.

TEXT 4

sa muhūrtam abhūt tūṣṇīṁ

kṛṣṇāṅghri-sudhayā bhṛśam

tīvreṇa bhakti-yogena

nimagnaḥ sādhu nirvṛtaḥ

SYNONYMS

saḥ-Uddhava; muhūrtam-for a moment; abhūt-became; tūṣṇīm-dead silent; kṛṣṇa-aṅghri-the lotus feet of the Lord; sudhayā-by the nectar; bhṛśam-well matured; tīvreṇa-by very strong; bhakti-yogena-devotional service; nimagnaḥ-absorbed in; sādhu-good; nirvṛtaḥ-fully in love.

For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.

On the inquiry by Vidura about Kṛṣṇa, Uddhava appeared to be awakened from slumber. He appeared to regret that he had forgotten the lotus feet of the Lord. Thus he again remembered the lotus feet of the Lord and remembered all his transcendental loving service unto Him, and by so doing he felt the same ecstasy that he used to feel in the presence of the Lord. Because the Lord is absolute, there is no difference between His remembrance and His personal presence. Thus Uddhava remained completely silent for a moment, but then he appeared to be going deeper and deeper into ecstasy. Feelings of ecstasy are displayed by highly advanced devotees of the Lord. There are eight kinds of transcendental changes in the body-tears, shivering of the body, perspiration, restlessness, throbbing, choking of the throat, etc.-and all were manifested by Uddhava in the presence of Vidura.

TEXT 5

pulakodbhinna-sarvāṅgo

muñcan mīlad-dṛśā śucaḥ

pūrṇārtho lakṣitas tena

sneha-prasara-samplutaḥ

SYNONYMS

pulaka-udbhinna-bodily changes of transcendental ecstasy; sarva-aṅgaḥ-every part of the body; muñcan-smearing; mīlat-opening; dṛśā-by the eyes; śucaḥ-tears of grief; pūrṇa-arthaḥ-complete achievement; lakṣitaḥ-thus observed; tena-by Vidura; sneha-prasara-extensive love; samplutaḥ-thoroughly assimilated.

It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.

The symptoms of the highest order of devotional life were observed by Vidura, an experienced devotee of the Lord, and he confirmed Uddhava's perfectional stage of love of Godhead. Ecstatic bodily changes are manifested from the spiritual plane and are not artificial expressions developed by practice. There are three different stages of development in devotional service. The first stage is that of following the regulative principles prescribed in the codes of devotional service, the second stage is that of assimilation and realization of the steady condition of devotional service, and the last stage is that of ecstasy symptomized by transcendental bodily expression. The nine different modes of devotional service, such as hearing, chanting and remembering, are the beginning of the process. By regular hearing of the glories and pastimes of the Lord, the impurities in the student's heart begin to be washed off. The more one is cleansed of impurities, the more one becomes fixed in devotional service. Gradually the activities take the forms of steadiness, firm faith, taste, realization and assimilation, one after another. These different stages of gradual development increase love of God to the highest stage, and in the highest stage there are still more symptoms, such as affection, anger and attachment, gradually rising in exceptional cases to the mahā-bhāva stage, which is generally not possible for the living entities. All these were manifested by Lord Śrī Caitanya Mahāprabhu, the personification of love of God.

In the Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī, the chief disciple of Lord Śrī Caitanya Mahāprabhu, these transcendental symptoms displayed by pure devotees like Uddhava are systematically described. We have written a summary study of Bhakti-rasāmṛta-sindhu entitled The Nectar of Devotion, and one may consult this book for more detailed information on the science of devotional service.

TEXT 6

śanakair bhagaval-lokān

nṛlokaṁ punar āgataḥ

vimṛjya netre viduraṁ

prītyāhoddhava utsmayan

SYNONYMS

śanakaiḥ-gradually; bhagavat-the Lord; lokāt-from the abode; nṛlokam-the planet of the human beings; punaḥ āgataḥ-coming again; vimṛjya-wiping; netre-eyes; viduram-unto Vidura; prītyā-in affection; āha-said; uddhavaḥ-Uddhava; utsmayan-by all those remembrances.

The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.

When Uddhava was fully absorbed in the transcendental ecstasy of love of Cod, he actually forgot all about the external world. The pure devotee lives constantly in the abode of the Supreme Lord, even in the present body, which apparently belongs to this world. The pure devotee is not exactly on the bodily plane, since he is absorbed in the transcendental thought of the Supreme. When Uddhava wanted to speak to Vidura, he came down from the abode of the Lord, Dvārakā, to the material plane of human beings. Even though a pure devotee is present on this mortal planet, he is here in relation to the Lord for engagement in transcendental loving service, and not for any material cause. A living entity can live either on the material plane or in the transcendental abode of the Lord, in accordance with his existential condition. The conditional changes of the living entity are explained in the Caitanya-caritāmṛta in the instructions given to Śrīla Rūpa Gosvāmī by Lord Śrī Caitanya: "The living entities all over the universes are enjoying the effects of the respective fruitive results of their own work, life after life. Out of all of them, some may be influenced by the association of pure devotees and thus get the chance to execute devotional service by attainment of taste. This taste is the seed of devotional service, and one who is fortunate enough to have received such a seed is advised to sow it in the core of his heart. As one cultivates a seed by pouring water to fructify it, the seed of devotional service sown in the heart of the devotee may be cultured by pouring water in the form of hearing and chanting of the holy name and pastimes of the Lord. The creeper of devotional service, so nourished, gradually grows, and the devotee, acting as a gardener, goes on pouring the water of constant hearing and chanting. The creeper of devotional service gradually grows so high that it passes through the entire material universe and enters into the spiritual sky, growing still higher and higher until it reaches the planet Goloka Vṛndāvana. The devotee-gardener is in touch with the abode of the Lord even from the material plane by dint of performing devotional service to the Lord simply by hearing and chanting. As a creeper takes shelter of another, stronger tree, similarly the creeper of devotional service, nourished by the devotee, takes shelter of the lotus feet of the Lord and thus becomes fixed. When the creeper is fixed, then the fruit of the creeper comes into existence, and the gardener who nourished it is able to enjoy this fruit of love, and his life becomes successful." That Uddhava attained this stage is evident from his dealings. He could simultaneously reach the supreme planet and still appear in this world.

TEXT 7

uddhava uvāca

kṛṣṇa-dyumaṇi nimloce

gīrṇeṣv ajagareṇa ha

kiṁ nu naḥ kuśalaṁ brūyāṁ

gata-śrīṣu gṛheṣv aham

SYNONYMS

uddhavaḥ uvāca-Śrī Uddhava said; kṛṣṇa-dyumaṇi-the Kṛṣṇa sun; nimloce-having set; gīrṇeṣu-being swallowed; ajagareṇa-by the great snake; ha-in the past; kim-what; nu-else; naḥ-our; kuśalam-welfare; brūyām-may I say; gata-gone away; śrīṣu gṛheṣu-in the house; aham-I.

Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?

The disappearance of the Kṛṣṇa sun may be explained as follows, according to the commentary of Śrīla Viśvanātha Cakravartī Ṭhākura. Vidura was struck with great sorrow when he got the hint of the annihilation of the great Yadu dynasty as well as of his own family, the Kuru dynasty. Uddhava could understand the grief of Vidura, and therefore he first of all wanted to sympathize with him by saying that after the sunset everyone is in darkness. Since the entire world was merged in the darkness of grief, neither Vidura nor Uddhava nor anyone else could be happy. Uddhava was as much aggrieved as Vidura, and there was nothing further to be said about their welfare.

The comparison of Kṛṣṇa to the sun is very appropriate. As soon as the sun sets, darkness automatically appears. But the darkness experienced by the common man does not affect the sun itself either at the time of sunrise or of sunset. Lord Kṛṣṇa's appearance and disappearance are exactly like that of the sun. He appears and disappears in innumerable universes, and as long as He is present in a particular universe there is all transcendental light in that universe, but the universe from which He passes away is put into darkness. His pastimes, however, are everlasting. The Lord is always present in some universe, just as the sun is present in either the eastern or the western hemisphere. The sun is always present either in India or in America, but when the sun is present in India, the American land is in darkness, and when the sun is present in America, the Indian hemisphere is in darkness.

As the sun appears in the morning and gradually rises to the meridian and then again sets in one hemisphere while simultaneously rising in the other, so Lord Kṛṣṇa's disappearance in one universe and the beginning of His different pastimes in another take place simultaneously. As soon as one pastime is finished here, it is manifested in another universe. And thus His nitya-līlā, or eternal pastimes, are going on without ending. As the sunrise takes place once in twenty-four hours, similarly the pastimes of Lord Kṛṣṇa take place in a universe once in a daytime of Brahmā, the account of which is given in the Bhagavad-gītā as 4,300,000,000 solar years. But wherever the Lord is present, all His different pastimes as described in the revealed scriptures take place at regular intervals.

As at sunset the snakes become powerful, thieves are encouraged, ghosts become active, the lotus becomes disfigured and the cakravākī laments, so with the disappearance of Lord Kṛṣṇa, the atheists feel enlivened, and the devotees become sorry.

TEXT 8

durbhago bata loko 'yaṁ

yadavo nitarām api

ye saṁvasanto na vidur

hariṁ mīnā ivoḍupam

SYNONYMS

durbhagaḥ-unfortunate; bata-certainly; lokaḥ-universe; ayam-this; yadavaḥ-the Yadu dynasty; nitarām-more specifically; api-also; ye-those; saṁvasantaḥ-living together; na-did not; viduḥ-understand; harim-the Personality of Godhead; mīnāḥ-the fishes; iva uḍupam-like the moon.

This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.

Uddhava lamented for the unfortunate persons of the world who could not recognize Lord Śrī Kṛṣṇa in spite of seeing all His transcendental godly qualities. From the very beginning of His appearance within the prison bars of King Kaṁsa up to His mausala-līlā, although He exhibited His potencies as the Personality of Godhead in the six opulences of wealth, strength, fame, beauty, knowledge and renunciation, the foolish persons of the world could not understand that He was the Supreme Lord, Foolish persons might have thought Him an extraordinary historic figure because they had no intimate touch with the Lord, but more unfortunate were the family members of the Lord, the members of the Yadu dynasty, who were always in company with the Lord but were unable to recognize Him as the Supreme Personality of Godhead. Uddhava lamented his own fortune also because although he knew Kṛṣṇa to be the Supreme Personality of Godhead, he could not properly use the opportunity to render devotional service to the Lord. He regretted everyone's misfortune, including his own. The pure devotee of the Lord thinks himself most unfortunate. That is due to excessive love for the Lord and is one of the transcendental perceptions of viraha, the suffering of separation.

It is learned from the revealed scriptures that the moon was born from the milk ocean. There is a milk ocean in the upper planets, and there Lord Viṣṇu, who controls the heart of every living being as Paramātmā (the Supersoul), resides as the Kṣīrodakaśāyī Viṣṇu. Those who do not believe in the existence of the ocean of milk because they have experience only of the salty water in the ocean should know that the world is also called the go, which means the cow. The urine of a cow is salty, and according to Āyur-vedic medicine the cow's urine is very effective in treating patients suffering from liver trouble. Such patients may not have any experience of the cow's milk because milk is never given to liver patients. But the liver patient may know that the cow has milk also, although he has never tasted it. Similarly, men who have experience only of this tiny planet where the saltwater ocean exists may take information from the revealed scriptures that there is also an ocean of milk, although we have never seen it. From this ocean of milk the moon was born, but the fish in the milk ocean could not recognize that the moon. was not another fish and was different from them. The fish took the moon to be one of them or maybe something illuminating, but nothing more. The unfortunate persons who do not recognize Lord Kṛṣṇa are like such fish. They take Him to be one of them, although a little extraordinary in opulence, strength, etc. The Bhagavad-gītā (9.11) confirms such foolish persons to be most unfortunate: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam.

TEXT 9

iṅgita-jñāḥ puru-prauḍhā

ekārāmāś ca sātvatāḥ

sātvatām ṛṣabhaṁ sarve

bhūtāvāsam amaṁsata

SYNONYMS

iṅgita-jñāḥ-expert in psychic study; puru-prauḍhāḥ-highly experienced; eka-one; ārāmāḥ-relaxation; ca-also; sātvatāḥ-devotees, or own men; sātvatām ṛṣabham-head of the family; sarve-all; bhūta-āvāsam-all-pervading; amaṁsata-could think.

The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.

In the Vedas it is said that the Supreme Lord or the Paramātmā cannot be understood simply by the strength of one's erudition or power of mental speculation: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena (Kaṭha Upaniṣad 1.2.23). He can be known only by one who has the mercy of the Lord. The Yādavas were all exceptionally learned and experienced, but in spite of their knowing the Lord as the one who lives in everyone's heart, they could not understand that He is the original Personality of Godhead. This lack of knowledge was not due to their insufficient erudition; it was due to their misfortune. In Vṛndāvana, however, the Lord was not even known as the Paramātmā because the residents of Vṛndāvana were pure unconventional devotees of the Lord and could think of Him only as their object of love. They did not know that He is the Personality of Godhead. The Yadus, or the residents of Dvārakā, however, could know Lord Kṛṣṇa as Vāsudeva, or the Supersoul living everywhere, but not as the Supreme Lord. As scholars of the Vedas, they verified the Vedic hymns: eko devaḥ. .. sarva-bhūtādhivāsaḥ... antaryāmī... and vṛṣṇīnāṁ para-devatā. ... The Yadus, therefore, accepted Lord Kṛṣṇa as the Supersoul incarnated in their family, and not more than that.

TEXT 10

devasya māyayā spṛṣṭā

ye cānyad asad-āśritāḥ

bhrāmyate dhīr na tad-vākyair

ātmany uptātmano harau

SYNONYMS

devasya-of the personality of Godhead; māyayā-by the influence of external energy; spṛṣṭāḥ-infected; ye-all those; ca-and; anyat-others; asat-illusory; āśritāḥ-being taken to; bhrāmyate-bewilder; dhīḥ-intelligence; na-not; tat-of them; vākyaiḥ-by those words; ātmani-in the Supreme Self; upta-ātmanaḥ-surrendered souls; harau-unto the Lord.

Under no circumstances can the words of persons bewildered by the illusory energy of the Lord deviate the intelligence of those who are completely surrendered souls.

Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead according to all the evidences of the Vedas. He is accepted by all ācāryas, including Śrīpāda Śaṅkarācārya. But when He was present in the world, different classes of men accepted Him differently, and therefore their calculations of the Lord were also different. Generally, persons who had faith in the revealed scriptures accepted the Lord as He is, and all of them merged into great bereavement when the Lord disappeared from the world. In the First Canto we have already discussed the lamentation of Arjuna and Yudhiṣṭhira, to whom the disappearance of Lord Kṛṣṇa was almost intolerable up to the end of their lives.

The Yādavas were only partially cognizant of the Lord, but they are also glorious because they had the opportunity to associate with the Lord, who acted as the head of their family, and they also rendered the Lord intimate service. The Yādavas and other devotees of the Lord are different from those who wrongly calculated Him to be an ordinary human personality. Such persons are certainly bewildered by the illusory energy. They are hellish and are envious of the Supreme Lord. The illusory energy acts very powerfully on them because in spite of their elevated mundane education, such persons are faithless and are infected by the mentality of atheism. They are always very eager to establish that Lord Kṛṣṇa was an ordinary man who was killed by a hunter due to His many impious acts in plotting to kill the sons of Dhṛtarāṣṭra and Jarāsandha, the demoniac kings of the earth. Such persons have no faith in the statement of the Bhagavad-gītā that the Lord is unaffected by the reactions of work: na māṁ karmāṇi limpanti. According to the atheistic point of view, Lord Kṛṣṇa's family, the Yadu dynasty, was vanquished due to being cursed by the brāhmaṇas for the sins committed by Kṛṣṇa in killing the sons of Dhṛtarāṣṭra, etc. All these blasphemies do not touch the heart of the devotees of the Lord because they know perfectly well what is what. Their intelligence regarding the Lord is never disturbed. But those who are disturbed by the statements of the asuras are also condemned. That is what Uddhava meant in this verse.

TEXT 11

pradarśyātapta-tapasām

avitṛpta-dṛśāṁ nṛṇām

ādāyāntar adhād yas tu

sva-bimbaṁ loka-locanam

SYNONYMS

pradarśya-by exhibiting; atapta-without undergoing; tapasām-penances; avitṛpta-dṛśām-without fulfillment of vision; nṛṇām-of persons; ādāya-taking; antaḥ-disappearance; adhāt-performed; yaḥ-He who; tu-but; sva-bimbam-His own form; loka-locanam-public vision.

Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.

In this verse the word avitṛpta-dṛśām is most significant. The conditioned souls in the material world are all trying to satisfy their senses in various ways, but they have failed to do so because it is impossible to be satisfied by such efforts. The example of the fish on land is very appropriate. If one takes a fish from the water and puts in on the land, it cannot be made happy by any amount of offered pleasure. The spirit soul can be happy only in the association of the supreme living being, the Personality of Godhead, and nowhere else. The Lord, by His unlimited causeless mercy, has innumerable Vaikuṇṭha planets in the brahmajyoti sphere of the spiritual world, and in that transcendental world there is an unlimited arrangement for the unlimited pleasure of the living entities.

The Lord Himself comes to display His transcendental pastimes, typically represented at Vṛndāvana, Mathurā and Dvārakā. He appears just to attract the conditioned souls back to Godhead, back home to the eternal world. But for want of sufficient piety, the onlookers are not attracted by such pastimes of the Lord. In Bhagavad-gītā it is said that only those who have completely surpassed the way of sinful reaction can engage themselves in the transcendental loving service of the Lord. The entire Vedic way of ritualistic performances is to put every conditioned soul on the path of piety. By strict adherence to the prescribed principles for all orders of social life, one can attain the qualities of truthfulness, control of the mind, control of the senses, forbearance, etc., and can be elevated to the plane of rendering pure devotional service to the Lord. Only by such a transcendental vision are one's material hankerings fully satisfied.

When the Lord was present, persons who were able to satisfy their material hankerings by seeing Him in true perspective were thus able to go back with Him to His kingdom. But those persons who were unable to see the Lord as He is remained attached to material hankerings and were not able to go back home, back to Godhead. When the Lord passed beyond the vision of all, He did so in His original eternal form, as stated in this verse. The Lord left in His own body; He did not leave His body as is generally misunderstood by the conditioned souls. This statement defeats the false propaganda of the faithless nondevotees that the Lord passed away like an ordinary conditioned soul. The Lord appeared in order to release the world from the undue burden of the nonbelieving asuras, and after doing this, He disappeared from the world's eyes.

TEXT 12

yan martya-līlaupayikaṁ sva-yoga-

māyā-balaṁ darśayatā gṛhītam

vismāpanaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam

SYNONYMS

yat-His eternal form which; martya-mortal world; līlā-upayikam-just suitable for the pastimes; sva-yoga-māyā-balam-potency of the internal energy; darśayatā-for manifestation; gṛhītam-discovered; vismāpanam-wonderful; svasya-of His own; ca-and; saubhaga-ṛddheḥ-of the opulent; param-supreme; padam-ultimate stand; bhūṣaṇa-ornament; bhūṣaṇa-aṅgam-of the ornaments.

The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His [Śrī Kṛṣṇa's] transcendental body is the ornament of all ornaments.

In conformity with the Vedic hymns (nityo nityānāṁ cetanaś cetanānām), the Personality of Godhead is more excellent than all other living beings within all the universes in the material world. He is the chief of all living entities; no one can surpass Him or be equal to Him in wealth, strength, fame, beauty, knowledge or renunciation. When Lord Kṛṣṇa was within this universe, He seemed to be a human being because He appeared in a manner just suitable for His pastimes in the mortal world. He did not appear in human society in His Vaikuṇṭha feature with four hands because that would not have been suitable for His pastimes. But in spite of His appearing as a human being, no one was or is equal to Him in any respect in any of the six different opulences. Everyone is more or less proud of his opulence in this world, but when Lord Kṛṣṇa was in human society, He excelled all His contemporaries within the universe.

When the Lord's pastimes are visible to the human eye, they are called prakaṭa, and when they are not visible they are called aprakaṭa. In fact, the Lord's pastimes never stop, just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision. Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Kṛṣṇa disappeared from the transcendental abode of Dvārakā, it was simply a disappearance from the eyes of the people there. It should not be misunderstood that His transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior to His different expansions in the Vaikuṇṭhalokas. His body manifested in the material world is transcendental par excellence in the sense that His pastimes in the mortal world excel His mercy displayed in the Vaikuṇṭhalokas. In the Vaikuṇṭhalokas the Lord is merciful toward the liberated or nitya-mukta living entities, but in His pastimes in the mortal world He is merciful even to the fallen souls who are nitya-baddha, or conditioned forever. The six excellent opulences which He displayed in the mortal world by the agency of His internal potency, yoga-māyā, are rare even in the Vaikuṇṭhalokas. All His pastimes were manifested not by the material energy but by His spiritual energy. The excellence of His rāsa-līlā at Vṛndāvana and His householder life with sixteen thousand wives is wonderful even for Nārāyaṇa in Vaikuṇṭha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for other incarnations of the Lord, such as Śrī Rāma, Nṛsiṁha and Varāha. His opulence was so superexcellent that His pastimes were adored even by the Lord of Vaikuṇṭha, who is not different from Lord Kṛṣṇa Himself.

TEXT 13

yad dharma-sūnor bata rājasūye

nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ

kārtsnyena cādyeha gataṁ vidhātur

arvāk-sṛtau kauśalam ity amanyata

SYNONYMS

yat-the form which; dharma-sūnoḥ-of Mahārāja Yudhiṣṭhira; bata-certainly; rājasūye-in the arena of the rājasūya sacrifice; nirīkṣya-by observing; dṛk-sight; svastyayanam-pleasing; tri-lokaḥ-the three worlds; kārtsnyena-in sum total; ca-thus; adya-today; iha-within the universe; gatam-surpassed; vidhātuḥ-of the creator (Brahmā); arvāk-recent mankind; sṛtau-in the material world; kauśalam-dexterity; iti-thus; amanyata-contemplated.

All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. After seeing the beautiful bodily features of Lord Kṛṣṇa, they all contemplated that He was the ultimate dexterous creation of Brahmā, the creator of human beings.

There was nothing comparable to the bodily features of Lord Kṛṣṇa when He was present in this world. The most beautiful object in the material world may be compared to the blue lotus flower or the full moon in the sky, but even the lotus flower and the moon were defeated by the beauty of the bodily features of Lord Kṛṣṇa, and this was certified by the demigods, the most beautiful living creatures in the universe. The demigods thought that Lord Kṛṣṇa, like themselves, was also created by Lord Brahmā, but in fact Brahmā was created by Lord Kṛṣṇa. It was not within the power of Brahmā to create the transcendental beauty of the Supreme Lord. No one is the creator of Kṛṣṇa; rather, He is the creator of everyone. As He says in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate.

TEXT 14

yasyānurāga-pluta-hāsa-rāsa-

līlāvaloka-pratilabdha-mānāḥ

vraja-striyo dṛgbhir anupravṛtta-

dhiyo 'vatasthuḥ kila kṛtya-śeṣāḥ

SYNONYMS

yasya-whose; anurāga-attachment; pluta-enhanced by; hāsa-laughter; rāsa-humors; līlā-pastimes; avaloka-glancing; pratilabdha-obtained thereof; mānāḥ-anguished; vraja-striyaḥ-damsels of Vraja; dṛgbhiḥ-with the eyes; anupravṛtta-following; dhiyaḥ-by intelligence; avatasthuḥ-sat silently; kila-indeed; kṛtya-śeṣāḥ-without finishing household duties.

The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kṛṣṇa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.

In His boyhood at Vṛndāvana, Lord Kṛṣṇa was notorious as a teasing friend in transcendental love to all the girls His age. His love for them was so intense that there is no comparison to that ecstasy, and the damsels of Vraja were so much attached to Him that their affection excelled that of the great demigods like Brahmā and Śiva. Lord Kṛṣṇa finally admitted His defeat before the transcendental affection of the gopīs and declared that He was unable to repay them for their unalloyed affection. Although the gopīs were seemingly anguished by the Lord's teasing behavior, when Kṛṣṇa would leave them they could not tolerate the separation and used to follow Him with their eyes and minds. They were so stunned by the situation that they could not finish their household duties. No one could excel Him even in the dealing of love exchanged between boys and girls. It is said in the revealed scriptures that Lord Kṛṣṇa personally never goes beyond the boundary of Vṛndāvana. He remains there eternally because of the transcendental love of the inhabitants. Thus even though He is not visible at present, He is not away from Vṛndāvana for a moment.

TEXT 15

sva-śānta-rūpeṣv itaraiḥ sva-rūpair

abhyardyamāneṣv anukampitātmā

parāvareśo mahad-aṁśa-yukto

hy ajo 'pi jāto bhagavān yathāgniḥ

SYNONYMS

sva-śānta-rūpeṣu-unto the peaceful devotees of the Lord; itaraiḥ-others, nondevotees; sva-rūpaiḥ-according to their own modes of nature; abhyardyamāneṣu-being harassed by; anukampita-ātmā-the all-compassionate Lord; para-avara-spiritual and material; īśaḥ-controller; mahat-aṁśa-yuktaḥ-accompanied by the plenary portion of mahat-tattva; hi-certainly; ajaḥ-the unborn; api-although; jātaḥ-is born; bhagavān-the Personality of Godhead; yathā-as if; agniḥ-the fire.

The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.

The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmīs, jñānīs and yogīs all hanker to possess some material or spiritual assets. Karmīs want material possessions, jñānīs and yogīs want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees.

The karmīs, jñānīs and yogīs have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogīs, sometimes harass the devotees of the Lord. Durvāsā Muni, a great yogī, harassed Mahārāja Ambarīṣa because the latter was a great devotee of the Lord. And the great karmī and jñānī Hiraṇyakaśipu even harassed his own Vaiṣṇava son, Prahlāda Mahārāja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.

The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Kṛṣṇa appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, "He is the Supreme Personality of Godhead." Some said, "He is an incarnation of Nārāyaṇa," and others said, "He is the incarnation of Kṣīrodakaśāyī Viṣṇu." But actually He is the original Supreme Personality of Godhead-kṛṣṇas tu bhagavān svayam-and Nārāyaṇa, the puruṣas and all other incarnations accompany Him to function as different parts of His pastimes. Mahad-aṁśa-yuktaḥ indicates that He is accompanied by the puruṣas, who create the mahat-tanva. It is confirmed in the Vedic hymns, mahāntaṁ vibhum ātmānam.

Lord Kṛṣṇa appeared, just like electricity, when there was friction between Kaṁsa and Vasudeva and Ugrasena. Vasudeva and Ugrasena were the Lord's devotees, and Kaṁsa, a representative of the karmīs and jñānīs, was a nondevotee. Kṛṣṇa, as He is, is compared to the sun. He first appeared from the ocean of the womb of Devakī, and gradually He satisfied the inhabitants of the places surrounding Mathurā, just as the sun enlivens the lotus flower in the morning. After gradually rising to the meridian of Dvārakā, the Lord set like the sun, placing everything in darkness, as described by Uddhava.

TEXT 16

māṁ khedayaty etad ajasya janma-

viḍambanaṁ yad vasudeva-gehe

vraje ca vāso 'ri-bhayād iva svayaṁ

purād vyavātsīd yad-ananta-vīryaḥ

SYNONYMS

mām-to me; khedayati-gives me distress; etat-this; ajasya-of the unborn; janma-birth; viḍambanam-bewildering; yat-that; vasudeva-gehe-in the home of Vasudeva; vraje-in Vṛndāvana; ca-also; vāsaḥ-inhabitation; ari-enemy; bhayāt-because of fear; iva-as if; svayam-Himself; purāt-from Mathurā Purī; vyavātsīt-fled; yat-one who is; ananta-vīryaḥ-unlimitedly powerful.

When I think of Lord Kṛṣṇa-how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear-all these bewildering incidents give me distress.

Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated-ahaṁ sarvasya prabhavaḥ (Bg. 10.8), janmādy asya yataḥ [SB 1.1.1] (Vedānta-sūtra 1.1.2)-nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Śrī Kṛṣṇa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kṛṣṇa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.

TEXT 17

dunoti cetaḥ smarato mamaitad

yad āha pādāv abhivandya pitroḥ

tātāmba kaṁsād uru-śaṅkitānāṁ

prasīdataṁ no 'kṛta-niṣkṛtīnām

SYNONYMS

dunoti-it gives me pain; cetaḥ-heart; smarataḥ-while thinking of; mama-my; etat-this; yat-as much as; āha-said; pādau-feet; abhivandya-worshiping; pitroḥ-of the parents; tāta-My dear father; amba-My dear mother; kaṁsāt-out of Kaṁsa's; uru-great; śaṅkitānām-of those who are afraid; prasīdatam-be pleased with; naḥ-Our; akṛta-not executed; niṣkṛtīnām-duties to serve you.

Lord Kṛṣṇa begged pardon from His parents for Their [Kṛṣṇa's and Balarāma's] inability to serve their feet, due to being away from home because of great fear of Kaṁsa. He said, "O mother, O father, please excuse Us for this inability." All this behavior of the Lord gives me pain at heart.

It appears that Lord Kṛṣṇa and Baladeva were both very greatly afraid of Kaṁsa, and therefore They had to hide Themselves. But if Lord Kṛṣṇa and Baladeva are the Supreme Personality of Godhead, how was it possible that They were afraid of Kaṁsa? Is there any contradiction in such statements? Vasudeva, due to his great appreciation for Kṛṣṇa, wanted to give Him protection. He never thought that Kṛṣṇa was the Supreme Lord and could protect Himself; he thought of Kṛṣṇa as his son. Because Vasudeva was a great devotee of the Lord, he did not like to think that Kṛṣṇa might be killed like his other children. Morally, Vasudeva was bound to deliver Kṛṣṇa to the hands of Kaṁsa because he had promised to turn over all his children. But out of his great love for Kṛṣṇa he broke his promise, and the Lord was very pleased with Vasudeva for his transcendental mentality. He did not want to disturb the intense affection of Vasudeva, and thus He agreed to be carried by His father to the house of Nanda and Yaśodā. And just to test the intense love of Vasudeva, Lord Kṛṣṇa fell down in the waters of the Yamunā while His father was crossing the river. Vasudeva became mad after his child as he tried to recover Him in the midst of the rising river.

These are all glorified pastimes of the Lord, and there is no contradiction in such manifestations. Since Kṛṣṇa is the Supreme Lord, He was never afraid of Kaṁsa, but to please His father He agreed to be so. And the most brilliant part of His supreme character was that He begged pardon from His parents for being unable to serve their feet while absent from home because of fear of Kaṁsa. The Lord, whose lotus feet are worshiped by demigods like Brahmā and Śiva, wanted to worship the feet of Vasudeva. Such instruction by the Lord to the world is quite appropriate. Even if one is the Supreme Lord, one must serve his parents. A son is indebted to his parents in so many ways, and it is the duty of the son to serve his parents, however great the son may be. Indirectly, Kṛṣṇa wanted to teach the atheists who do not accept the supreme fatherhood of God, and they may learn from this action how much the Supreme Father has to be respected. Uddhava was simply struck with wonder by such glorious behavior of the Lord, and he was very sorry that he was unable to go with Him.

TEXT 18

ko vā amuṣyāṅghri-saroja-reṇuṁ

vismartum īśīta pumān vijighran

yo visphurad-bhrū-viṭapena bhūmer

bhāraṁ kṛtāntena tiraścakāra

SYNONYMS

kaḥ-who else; vā-either; amuṣya-the Lord's; aṅghri-feet; saroja-reṇum-dust of the lotus; vismartum-to forget; īśīta-may be able; pumān-person; vijighran-smelling; yaḥ-one who; visphurat-expanding; bhrū-viṭapena-by the leaves of the eyebrows; bhūmeḥ-of the earth; bhāram-burden; kṛta-antena-by death-blows; tiraścakāra-executed.

Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kṛṣṇa has given the deathblow to those who were burdening the earth.

Lord Kṛṣṇa cannot be accepted as one of the human beings, even though He played the role of an obedient son. His actions were so extraordinary that by the simple raising of His eyebrows He could deliver death-blows to those who were burdening the earth.

TEXT 19

dṛṣṭā bhavadbhir nanu rājasūye

caidyasya kṛṣṇaṁ dviṣato 'pi siddhiḥ

yāṁ yoginaḥ saṁspṛhayanti samyag

yogena kas tad-virahaṁ saheta

SYNONYMS

dṛṣṭā-it has been seen; bhavadbhiḥ-by your good self; nanu-of course; rājasūye-in the assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira; caidyasya-of the King of Cedi (Śiśupāla); kṛṣṇam-unto Kṛṣṇa; dviṣataḥ-envying; api-in spite of; siddhiḥ-success; yām-which; yoginaḥ-the yogīs; saṁspṛhayanti-verily desire; samyak-fully; yogena-by performance of yoga; kaḥ-who; tat-His; viraham-separation; saheta-can tolerate.

You have personally seen how the King of Cedi [Śiśupāla] achieved success in yoga practice, although he hated Lord Kṛṣṇa. Even the actual yogīs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?

Lord Kṛṣṇa's causeless mercy was exhibited in the great assembly of Mahārāja Yudhiṣṭhira. He was merciful even to His enemy the King of Cedi, who always tried to be an envious rival of the Lord. Because it is not possible to be a bona fide rival of the Lord, the King of Cedi was extremely malicious toward Lord Kṛṣṇa. In this he was like many other asuras, such as Kaṁsa and Jarāsandha. In the open assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira, Śiśupāla insulted Lord Kṛṣṇa, and he was finally killed by the Lord. But it was seen by everyone in the assembly that a light flashed out of the body of the King of Cedi and merged into the body of Lord Kṛṣṇa. This means that Cedirāja achieved the salvation of attaining oneness with the Supreme, which is a perfection most desired by the jñānīs and yogīs and for which they execute their different types of transcendental activities.

It is a fact that persons who are trying to understand the Supreme Truth by their personal endeavors of mental speculation or mystic powers of yoga achieve the same goal as others who are personally killed by the Lord. Both achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord. The Lord was merciful even to His enemy, and the success of the King of Cedi was observed by everyone who was present in the assembly. Vidura was also present there, and therefore Uddhava referred the incident to his memory.

TEXT 20

tathaiva cānye nara-loka-vīrā

ya āhave kṛṣṇa-mukhāravindam

netraiḥ pibanto nayanābhirāmaṁ

pārthāstra-pūtaḥ padam āpur asya

SYNONYMS

tathā-as also; eva ca-and certainly; anye-others; nara-loka-human society; vīrāḥ-fighters; ye-those; āhave-on the battlefield (of Kurukṣetra); kṛṣṇa-Lord Kṛṣṇa's; mukha-aravindam-face like a lotus flower; netraiḥ-with the eyes; pibantaḥ-while seeing; nayana-abhirāmam-very pleasing to the eyes; pārtha-Arjuna; astra-pūtaḥ-purified by arrows; padam-abode; āpuḥ-achieved; asya-of Him.

Certainly others who were fighters on the Battlefield of Kurukṣetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Kṛṣṇa, so pleasing to the eyes, they achieved the abode of the Lord.

The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, appears in this world for two missionary purposes: to deliver the faithful and to annihilate the miscreants. But because the Lord is absolute, His two different kinds of actions, although apparently different, are ultimately one and the same. His annihilation of a person like Śiśupāla is as auspicious as His actions for the protection of the faithful. All the warriors who fought against Arjuna but who were able to see the lotuslike face of the Lord on the battlefront achieved the abode of the Lord, exactly as the devotees of the Lord do. The words "pleasing to the eyes of the seer" are very significant. When the warriors from the other side of the battlefield saw Lord Kṛṣṇa at the front, they appreciated His beauty, and their dormant instinct of love of God was awakened. Śiśupāla saw the Lord also, but he saw Him as his enemy, and his love was not awakened. Therefore Śiśupāla achieved oneness with the Lord by merging in the impersonal glare of His body, called the brahmajyoti. Others, who were in the marginal position, being neither friends nor enemies but slightly in love of Godhead by appreciating the beauty of His face, were at once promoted to the spiritual planets, the Vaikuṇṭhas. The Lord's personal abode is called Goloka Vṛndāvana, and the abodes where His plenary expansions reside are called the Vaikuṇṭhas, where the Lord is present as Nārāyaṇa. Love of Godhead is dormant in every living entity, and the entire process of devotional service unto the Lord is meant for awakening this dormant, eternal love of Godhead. But there are degrees of such transcendental awakening. Those whose love of God is awakened to the fullest extent go back to the Goloka Vṛndāvana planet in the spiritual sky, whereas persons who have just awakened to love of Godhead by accident or association are transferred to the Vaikuṇṭha planets. Essentially there is no material difference between Goloka and Vaikuṇṭha, but in the Vaikuṇṭhas the Lord is served in unlimited opulence, whereas in Goloka the Lord is served in natural affection.

This love of God is awakened by the association of pure devotees of the Lord. Here the word pārthāstra-pūtaḥ is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kurukṣetra were purified first by Arjuna when he made his onslaught with arrows. The Lord appeared for the mission of diminishing the burden of the world, and Arjuna was assisting the Lord by fighting on His behalf. Arjuna personally declined to fight, and the whole instruction of the Bhagavad-gītā was given to Arjuna to engage him in the fight. As a pure devotee of the Lord, Arjuna agreed to fight in preference to his own decision, and thus Arjuna fought to assist the Lord in His mission of diminishing the burden of the world. All the activities of a pure devotee are executed on behalf of the Lord because a pure devotee of the Lord has nothing to do for his personal interest. Arjuna's killing was as good as killing by the Lord Himself. As soon as Arjuna shot an arrow at an enemy, that enemy became purified of all material contaminations and became eligible to be transferred to the spiritual sky. Those warriors who appreciated the lotus feet of the Lord and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikuṇṭhaloka not to the impersonal state of brahmajyoti as was Śiśupāla. Śiśupāla died without appreciating the Lord, while others died with appreciation of the Lord. Both were transferred to the spiritual sky, but those who awakened to love of God were transferred to the planets of the transcendental sky.

Uddhava seemingly lamented that his own position was less than that of the warriors on the Battlefield of Kurukṣetra because they had attained to Vaikuṇṭha whereas he remained to lament the disappearance of the Lord.

TEXT 21

svayaṁ tv asāmyātiśayas tryadhīśaḥ

svārājya-lakṣmy-āpta-samasta-kāmaḥ

baliṁ haradbhiś cira-loka-pālaiḥ

kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ

SYNONYMS

svayam-Himself; tu-but; asāmya-unique; atiśayaḥ-greater; tri-adhīśaḥ-Lord of the three; svārājya-independent supremacy; lakṣmī-fortune; āpta-achieved; samasta-kāmaḥ-all desires; balim-worshiping paraphernalia; haradbhiḥ-offered by; cira-loka-pālaiḥ-by the eternal maintainers of the order of creation; kirīṭa-koṭi-millions of helmets; eḍita-pāda-pīṭhaḥ-feet honored by prayers.

Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.

Lord Śrī Kṛṣṇa is so mild and merciful, as described in the above verses, and yet He is the Lord of all kinds of threes. He is the Supreme Lord of the three worlds, the three qualities of material nature and the three puruṣas (Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī Viṣṇu). There are innumerable universes, and in each and every universe there are different manifestations of Brahmā, Viṣṇu and Rudra. Besides that, there is the Śeṣa-mūrti who bears all the universes on His hoods. And Lord Kṛṣṇa is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune-wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him. No one is equal to or greater than Him. It is the duty of everyone, whoever and wherever one may be, to surrender completely unto Him. It is not wonderful, therefore, that all the transcendental controllers surrender to Him and make all offerings of worship.

TEXT 22

tat tasya kaiṅkaryam alaṁ bhṛtān no

viglāpayaty aṅga yad ugrasenam

tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye

nyabodhayad deva nidhārayeti

SYNONYMS

tat-therefore; tasya-His; kaiṅkaryam-service; alam-of course; bhṛtān-the servitors; naḥ-us; viglāpayati-gives pain; aṅga-O Vidura; yat-as much as; ugrasenam-unto King Ugrasena; tiṣṭhan-being seated; niṣaṇṇam-waiting upon Him; parameṣṭhi-dhiṣṇye-on the royal throne; nyabodhayat-submitted; deva-addressing my Lord; nidhāraya-please know it; iti-thus.

Therefore, O Vidura, does it not pain us, His servitors, when we remember that He [Lord Kṛṣṇa] used to stand before King Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, "O My lord, please let it be known to you"?

Lord Kṛṣṇa's gentle behavior before His so-called superiors such as His father, grandfather and elder brother, His amiable behavior with His so-called wives, friends and contemporaries, His behavior as a child before His mother Yaśodā, and His naughty dealings with His young girl friends cannot bewilder a pure devotee like Uddhava. Others, who are not devotees, are bewildered by such behavior of the Lord, who acted just like a human being. This bewilderment is explained by the Lord Himself in the Bhagavad-gītā (9.11) as follows:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

Persons with a poor fund of knowledge belittle the Personality of Godhead, Lord Kṛṣṇa, not knowing His exalted position as the Lord of everything. In Bhagavad-gītā the Lord has explained His position clearly, but the demoniac atheistic student squeezes out an interpretation to suit his own purpose and misleads unfortunate followers into the same mentality. Such unfortunate persons merely pick up some slogans from the great book of knowledge, but are unable to estimate the Lord as the Supreme Personality of Godhead. Pure devotees like Uddhava, however, are never misled by such atheistic opportunists.

TEXT 23

aho bakī yaṁ stana-kāla-kūṭaṁ

jighāṁsayāpāyayad apy asādhvī

lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ

kaṁ vā dayāluṁ śaraṇaṁ vrajema

SYNONYMS

aho-alas; bakī-the she-demon (Pūtanā); yam-whom; stana-of her breast; kāla-deadly; kūṭam-poison; jighāṁsayā-out of envy; apāyayat-nourished; api-although; asādhvī-unfaithful; lebhe-achieved; gatim-destination; dhātrī-ucitām-just suitable for the nurse; tataḥ-beyond whom; anyam-other; kam-who else; vā-certainly; dayālum-merciful; śaraṇam-shelter; vrajema-shall I take.

Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pūtanā] although she was unfaithful and she prepared deadly poison to be sucked from her breast?

Here is an example of the extreme mercy of the Lord, even to His enemy. It is said that a noble man accepts the good qualities of a person of doubtful character, just as one accepts nectar from a stock of poison. In His babyhood, He was administered deadly poison by Pūtanā, a she-demon who tried to kill the wonderful baby. And because she was a demon, it was impossible for her to know that the Supreme Lord, even though playing the part of a baby, was no one less than the same Supreme Personality of Godhead. His value as the Supreme Lord did not diminish upon His becoming a baby to please His devotee Yaśodā. The Lord may assume the form of a baby or a shape other than that of a human being, but it doesn't make the slightest difference; He is always the same Supreme. A living creature, however powerful he may become by dint of severe penance, can never become equal to the Supreme Lord.

Lord Kṛṣṇa accepted the motherhood of Pūtanā because she pretended to be an affectionate mother, allowing Kṛṣṇa to suck her breast. The Lord accepts the least qualification of the living entity and awards him the highest reward. That is the standard of His character. Therefore, who but the Lord can be the ultimate shelter?

TEXT 24

manye 'surān bhāgavatāṁs tryadhīśe

saṁrambha-mārgābhiniviṣṭa-cittān

ye saṁyuge 'cakṣata tārkṣya-putram

aṁse sunābhāyudham āpatantam

SYNONYMS

manye-I think; asurān-the demons; bhāgavatān-great devotees; tri-adhīśe-unto the Lord of the threes; saṁrambha-enmity; mārga-by the way of; abhiniviṣṭa-cittān-absorbed in thought; ye-those; saṁyuge-in the fight; acakṣata-could see; tārkṣya-putram-Garuḍa, the carrier of the Lord; aṁse-on the shoulder; sunābha-the wheel; āyudham-one who carries the weapon; āpatantam-coming forward.

I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuḍa, the son of Tārkṣya [Kaśyapa], and carrying the wheel weapon in His hand.

The asuras who fought against the Lord face to face got salvation due to their being killed by the Lord. This salvation of the demons is not due to their being devotees of the Lord; it is because of the Lord's causeless mercy. Anyone who is slightly in touch with the Lord, somehow or other, is greatly benefited, even to the point of salvation, due to the excellence of the Lord. He is so kind that He awards salvation even to His enemies because they come into contact with Him and are indirectly absorbed in Him by their inimical thoughts. Actually, the demons can never be equal to the pure devotees, but Uddhava was thinking in that way because of his feelings of separation. He was thinking that at the last stage of his life he might not be able to see the Lord face to face as did the demons. The fact is that the devotees who are always engaged in the devotional service of the Lord in transcendental love are rewarded many hundreds and thousands of times more than the demons by being elevated to the spiritual planets, where they remain with the Lord in eternal, blissful existence. The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets. For comparison, one can just imagine the difference between floating in space and residing in one of the planets in the sky. The pleasure of the living entities on the planets is greater than that of those who have no body and who merge with the molecules of the sun's rays. The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation.

TEXT 25

vasudevasya devakyāṁ

jāto bhojendra-bandhane

cikīrṣur bhagavān asyāḥ

śam ajenābhiyācitaḥ

SYNONYMS

vasudevasya-of the wife of Vasudeva; devakyām-in the womb of Devakī; jātaḥ-born of; bhoja-indra-of the King of the Bhojas; bandhane-in the prison house; cikīrṣuḥ-for doing; bhagavān-the Personality of Godhead; asyāḥ-of the earth; śam-welfare; ajena-by Brahmā; abhiyācitaḥ-being prayed for.

The Personality of Godhead, Lord Śrī Kṛṣṇa, being prayed to by Brahmā to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devakī in the prison of the King of Bhoja.

Although there is no difference between the Lord's pastimes of appearance and disappearance, the devotees of the Lord do not generally discuss the subject matter of His disappearance. Vidura inquired indirectly from Uddhava about the incident of the Lord's disappearance by asking him to relate kṛṣṇa-kathā, or topics on the history of Lord Kṛṣṇa. Thus Uddhava began the topics from the very beginning of His appearance as the son of Vasudeva and Devakī in the prison of Kaṁsa, the King of the Bhojas, at Mathurā. The Lord has no business in this world, but when He is so requested by devotees like Brahmā, He descends on the earth for the welfare of the entire universe. This is stated in Bhagavad-gītā (4.8): paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām/ dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.

TEXT 26

tato nanda-vrajam itaḥ

pitrā kaṁsād vibibhyatā

ekādaśa samās tatra

gūḍhārciḥ sa-balo 'vasat

SYNONYMS

tataḥ-thereafter; nanda-vrajam-cow pastures of Nanda Mahārāja; itaḥ-being brought up; pitrā-by His father; kaṁsāt-from Kaṁsa; vibibhyatā-being afraid of; ekādaśa-eleven; samāḥ-years; tatra-therein; gūḍha-arciḥ-covered fire; sa-balaḥ-with Baladeva; avasat-resided.

Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.

There was no necessity of the Lord's being dispatched to the house of Nanda Mahārāja out of fear of Kaṁsa's determination to kill Him as soon as He appeared. It is the business of the asuras to try to kill the Supreme Personality of Godhead or to prove by all means that there is no God or that Kṛṣṇa is an ordinary human being and not God. Lord Kṛṣṇa is not affected by such determination of men of Kaṁsa's class, but in order to play the role of a child He agreed to be carried by His father to the cow pastures of Nanda Mahārāja because Vasudeva was afraid of Kaṁsa. Nanda Mahārāja was due to receive Him as his child, and Yaśodāmayī was also to enjoy the childhood pastimes of the Lord, and therefore to fulfill everyone's desire, He was carried from Mathurā to Vṛndāvana just after His appearance in the prison house of Kaṁsa. He lived there for eleven years and completed all His fascinating pastimes of childhood, boyhood and adolescence with His elder brother, Lord Baladeva, His first expansion. Vasudeva's thought of protecting Kṛṣṇa from the wrath of Kaṁsa is part of a transcendental relationship. The Lord enjoys more when someone takes Him as his subordinate son who needs the protection of a father than He does when someone accepts Him as the Supreme Lord. He is the father of everyone, and He protects everyone, but when His devotee takes it for granted that the Lord is to be protected by the devotee's care, it is a transcendental joy for the Lord. Thus when Vasudeva, out of fear of Kaṁsa, carried Him to Vṛndāvana, the Lord enjoyed it; otherwise, He had no fear from Kaṁsa or anyone else.

TEXT 27

parīto vatsapair vatsāṁś

cārayan vyaharad vibhuḥ

yamunopavane kūjad-

dvija-saṅkulitāṅghripe

SYNONYMS

parītaḥ-surrounded by; vatsapaiḥ-cowherd boys; vatsān-calves; cārayan-herding, tending; vyaharat-enjoyed by traveling; vibhuḥ-the Almighty; yamunā-the Yamunā River; upavane-gardens on the shore; kūjat-vibrated by the voice; dvija-the twice-born birds; saṅkulita-densely situated; aṅghripe-in the trees.

In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā River, through gardens densely covered with trees and filled with vibrations of chirping birds.

Nanda Mahārāja was a landholder for King Kaṁsa, but because by caste he was a vaiśya, a member of the mercantile and agricultural community, he maintained thousands of cows. It is the duty of the vaiśyas to give protection to the cows, just as the kṣatriyas are to give protection to the human beings. Because the Lord was a child, He was put in charge of the calves with His cowherd boy friends. These cowherd boys were great ṛṣis and yogīs in their previous births, and after many such pious births, they gained the association of the Lord and could play with Him on equal terms. Such cowherd boys never cared to know who Kṛṣṇa was, but they played with Him as a most intimate and lovable friend. They were so fond of the Lord that at night they would only think of the next morning when they would be able to meet the Lord and go together to the forests for cowherding.

The forests on the shore of the Yamunā are all beautiful gardens full of trees of mango, jackfruit, apples, guava, oranges, grapes, berries, palmfruit and so many other plants and fragrant flowers. And because the forest was on the bank of the Yamunā, naturally there were ducks, cranes and peacocks on the branches of the trees. All these trees and birds and beasts were pious living entities born in the transcendental abode of Vṛndāvana just to give pleasure to the Lord and His eternal associates, the cowherd boys.

While playing like a small child with His associates, the Lord killed many demons, including Aghāsura, Bakāsura, Pralambāsura and Gardabhāsura. Although He appeared at Vṛndāvana just as a boy, He was actually like the covered flames of a fire. As a small particle of fire can kindle a great fire with fuel, so the Lord killed all these great demons, beginning from His babyhood in the house of Nanda Mahārāja. The land of Vṛndāvana, the Lord's childhood playground, still remains today, and anyone who visits these places enjoys the same transcendental bliss, although the Lord is not physically visible to our imperfect eyes. Lord Caitanya recommended this land of the Lord as identical with the Lord and therefore worshipable by the devotees. This instruction is taken up especially by the followers of Lord Caitanya known as the Gauḍīya Vaiṣṇavas. And because the land is identical with the Lord, devotees like Uddhava and Vidura visited these places five thousand years ago in order to have direct contact with the Lord, visible or not visible, Thousands of devotees of the Lord are still wandering in these sacred places of Vṛndāvana, and all of them are preparing themselves to go back home, back to Godhead.

TEXT 28

kaumārīṁ darśayaṁś ceṣṭāṁ

prekṣaṇīyāṁ vrajaukasām

rudann iva hasan mugdha-

bāla-siṁhāvalokanaḥ

SYNONYMS

kaumārīm-just suitable to childhood; darśayan-while showing; ceṣṭām-activities; prekṣaṇīyām-worthy to be seen; vraja-okasām-by the inhabitants of the land of Vṛndāvana; rudan-crying; iva-just like; hasan-laughing; mugdha-struck with wonder; bāla-siṁha-lion cub; avalokanaḥ-looking like that.

When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.

If anyone wants to enjoy the childhood pastimes of the Lord, then he has to follow in the footsteps of the residents of Vraja like Nanda, Upananda and other parental inhabitants. A child may insist on having something and cry like anything to get it, disturbing the whole neighborhood, and then immediately after achieving the desired thing, he laughs. Such crying and laughing is enjoyable to the parents and elderly members of the family, so the Lord would simultaneously cry and laugh in this way and merge His devotee-parents in the humor of transcendental pleasure. These incidents are enjoyable only by the residents of Vraja like Nanda Mahārāja, and not by the impersonalist worshipers of Brahman or Paramātmā. Sometimes when attacked in the forest by demons, Kṛṣṇa would appear struck with wonder, but He looked on them like the cub of a lion and killed them. His childhood companions would also be struck with wonder, and when they came back home they would narrate the story to their parents, and everyone would appreciate the qualities of their Kṛṣṇa. Child Kṛṣṇa did not belong only to His parents, Nanda and Yaśodā; He was the son of all the elderly inhabitants of Vṛndāvana and the friend of all contemporary boys and girls. Everyone loved Kṛṣṇa. He was the life and soul of everyone, including the animals, the cows and the calves.

TEXT 29

sa eva go-dhanaṁ lakṣmyā

niketaṁ sita-go-vṛṣam

cārayann anugān gopān

raṇad-veṇur arīramat

SYNONYMS

saḥ-He (Lord Kṛṣṇa); eva-certainly; go-dhanam-the treasure of cows; lakṣmyāḥ-by opulence; niketam-reservoir; sita-go-vṛṣam-beautiful cows and bulls; cārayan-herding; anugān-the followers; gopān-cowherd boys; raṇat-blowing; veṇuḥ-flute; arīramat-enlivened.

While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.

As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem. Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed. Lord Kṛṣṇa, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaiśyas, should herd cows and bulls and thus give protection to the valuable animals. According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors-red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.

Over and above all, the Lord used to play His celebrated flute. The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmānanda which is so praised by the impersonalists. These cowherd boys, as will be explained by Śukadeva Gosvāmī, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute. The Brahma-saṁhitā (5.30) confirms the Lord's blowing His transcendental flute.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmājī said, "I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles a fresh black cloud although His bodily features are more beautiful than millions of cupids." These are the special features of the Lord.

TEXT 30

prayuktān bhoja-rājena

māyinaḥ kāma-rūpiṇaḥ

līlayā vyanudat tāṁs tān

bālaḥ krīḍanakān iva

SYNONYMS

prayuktān-engaged; bhoja-rājena-by King Kaṁsa; māyinaḥ-great wizards; kāma-rūpiṇaḥ-who could assume any form they liked; līlayā-in the course of the pastimes; vyanudat-killed; tān-them; tān-as they came there; bālaḥ-the child; krīḍanakān-dolls; iva-like that.

The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.

The atheist Kaṁsa wanted to kill Kṛṣṇa just after His birth. He failed to do so, but later on he got information that Kṛṣṇa was living in Vṛndāvana at the house of Nanda Mahārāja. He therefore engaged many wizards who could perform wonderful acts and assume any form they liked. All of them appeared before the child-Lord in various forms, like Agha, Baka, Pūtanā, Śakaṭa, Tṛṇāvarta, Dhenuka and Gardabha, and they tried to kill the Lord at every opportunity. But one after another, all of them were killed by the Lord as if He were only playing with dolls. Children play with toy lions, elephants, boars and many similar dolls, which are broken by the children in the course of their playing with them. Before the Almighty Lord, any powerful living being is just like a toy lion in the hands of a playing child. No one can excel God in any capacity, and therefore no one can be equal to or greater than Him, nor can anyone attain the stage of equality with God by any kind of endeavor. Jñāna, yoga and bhakti are three recognized processes of spiritual realization. The perfection of such processes can lead one to the desired goal of life in spiritual value, but that does not mean that one can attain a perfection equal to the Lord's by such endeavors. The Lord is the Lord at every stage. When He was playing just like a child on the lap of His mother Yaśodāmayī or just like a cowherd boy with His transcendental friends, He continued to remain God, without the slightest diminution of His six opulences. Thus He is always unrivaled.

TEXT 31

vipannān viṣa-pānena

nigṛhya bhujagādhipam

utthāpyāpāyayad gāvas

tat toyaṁ prakṛti-sthitam

SYNONYMS

vipannān-perplexed in great difficulties; viṣa-pānena-by drinking poison; nigṛhya-subduing; bhujaga-adhipam-the chief of the reptiles; utthāpya-after coming out; apāyayat-caused to drink; gāvaḥ-the cows; tat-that; toyam-water; prakṛti-natural; sthitam-situated.

The inhabitants of Vṛndāvana were perplexed by great difficulties because a certain portion of the Yamunā was poisoned by the chief of the reptiles [Kāliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state.

TEXT 32

ayājayad go-savena

gopa-rājaṁ dvijottamaiḥ

vittasya coru-bhārasya

cikīrṣan sad-vyayaṁ vibhuḥ

SYNONYMS

ayājayat-made to perform; go-savena-by worship of the cows; gopa-rājam-the king of the cowherds; dvija-uttamaiḥ-by the learned brāhmaṇas; vittasya-of the wealth; ca-also; uru-bhārasya-great opulence; cikīrṣan-desiring to act; sat-vyayam-proper utilization; vibhuḥ-the great.

The Supreme Lord, Kṛṣṇa, desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brāhmaṇas.

Since He is the teacher of everyone, the Lord also taught His father, Nanda Mahārāja. Nanda Mahārāja was a well-to-do landholder and owner of many cows, and, as was the custom, he used to perform yearly worship of Indra, the King of heaven, with great opulence. This worship of demigods by the general populace is also advised in the Vedic literature just so people can accept the superior power of the Lord. The demigods are servants of the Lord deputed to look after the management of various activities of universal affairs. Therefore it is advised in the Vedic scriptures that one should perform yajñas to appease the demigods. But one who is devoted to the Supreme Lord has no need to appease the demigods. Worship of the demigods by common people is an arrangement for acknowledging the supremacy of the Supreme Lord, but it is not necessary. Such appeasement is generally recommended for material gains only. As we have already discussed in the Second Canto of this literature, one who admits the supremacy of the Supreme Personality of Godhead does not need to worship the secondary demigods. Sometimes, being worshiped and adored by less intelligent living beings, the demigods become puffed up with power and forget the supremacy of the Lord. This happened when Lord Kṛṣṇa was present in the universe, and thus the Lord wanted to give a lesson to the King of heaven, Indra. He therefore asked Mahārāja Nanda to stop the sacrifice offered to Indra and to use the money properly by performing a ceremony worshiping the cows and the pasturing ground on the hill of Govardhana. By this act Lord Kṛṣṇa taught human society, as He has instructed in the Bhagavad-gītā also, that one should worship the Supreme Lord by all acts and by all their results. That will bring about the desired success. The vaiśyas are specifically advised to give protection to the cows and their pasturing ground or agricultural land instead of squandering their hard-earned money. That will satisfy the Lord. The perfection of one's occupational duty, whether in the sphere of duty to oneself, one's community or one's nation, is judged by the degree to which the Lord is satisfied.

TEXT 33

varṣatīndre vrajaḥ kopād

bhagnamāne 'tivihvalaḥ

gotra-līlātapatreṇa

trāto bhadrānugṛhṇatā

SYNONYMS

varṣati-in pouring water; indre-by the King of heaven, Indra; vrajaḥ-the land of cows (Vṛndāvana); kopāt bhagnamāne-having been in anger on being insulted; ati-highly; vihvalaḥ-perturbed; gotra-the hill for the cows; līlā-ātapatreṇa-by the pastime umbrella; trātaḥ-were protected; bhadra-O sober one; anugṛhṇatā-by the merciful Lord.

O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill.

TEXT 34

śarac-chaśi-karair mṛṣṭaṁ

mānayan rajanī-mukham

gāyan kala-padaṁ reme

strīṇāṁ maṇḍala-maṇḍanaḥ

SYNONYMS

śarat-autumn; śaśi-of the moon; karaiḥ-by the shining; mṛṣṭam-brightened; mānayan-thinking so; rajanī-mukham-the face of the night; gāyan-singing; kala-padam-pleasing songs; reme-enjoyed; strīṇām-of the women; maṇḍala-maṇḍanaḥ-as the central beauty of the assembly of women.

In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.

Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girl friends, the transcendental gopīs, in His rāsa-līlā pastimes. Here Uddhava stopped his description of the Lord's activities.

Thus end the Bhaktivedanta purports of the Third Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Remembrance of Lord Kṛṣṇa."

Chapter Three

The Lord's Pastimes Out of Vṛndāvana

TEXT 1

uddhava uvāca

tataḥ sa āgatya puraṁ sva-pitroś

cikīrṣayā śaṁ baladeva-saṁyutaḥ

nipātya tuṅgād ripu-yūtha-nāthaṁ

hataṁ vyakarṣad vyasum ojasorvyām

SYNONYMS

uddhavaḥ uvāca-Śrī Uddhava said; tataḥ-thereafter; saḥ-the Lord; āgatya-coming; puram-to the city of Mathurā; sva-pitroḥ-own parents; cikīrṣayā-wishing well; śam-well-being; baladeva-saṁyutaḥ-with Lord Baladeva; nipātya-dragging down; tuṅgāt-from the throne; ripu-yūtha-nātham-leader of public enemies; hatam-killed; vyakarṣat-pulled; vyasum-dead; ojasā-by strength; urvyām-on the ground.

Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.

King Kaṁsa's death is only briefly described here because such pastimes are vividly and elaborately described in the Tenth Canto. The Lord proved to be a worthy son of His parents even at the age of sixteen years. Both brothers, Lord Kṛṣṇa and Lord Baladeva, went to Mathurā from Vṛndāvana and killed Their maternal uncle, who had given so much trouble to Their parents, Vasudeva and Devakī. Kaṁsa was a great giant, and Vasudeva and Devakī never thought that Kṛṣṇa and Balarāma (Baladeva) would be able to kill such a great and strong enemy. When the two brothers attacked Kaṁsa on the throne, Their parents feared that now Kaṁsa would finally get the opportunity to kill their sons, whom they had hidden for so long in the house of Nanda Mahārāja. The parents of the Lord, due to parental affection, felt extreme danger, and they almost fainted. Just to convince them that They had actually killed Kaṁsa, Kṛṣṇa and Baladeva pulled Kaṁsa's dead body along the ground to encourage them.

TEXT 2

sāndīpaneḥ sakṛt proktaṁ

brahmādhītya sa-vistaram

tasmai prādād varaṁ putraṁ

mṛtaṁ pañca-janodarāt

SYNONYMS

sāndīpaneḥ-of Sāndīpani Muni; sakṛt-once only; proktam-instructed; brahma-all the Vedas with their different branches of knowledge; adhītya-after studying; sa-vistaram-in all details; tasmai-unto him; prādāt-rewarded; varam-a benediction; putram-his son; mṛtam-who was already dead; pañca-jana-the region of the departed souls; udarāt-from within.

The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.

No one but the Supreme Lord can become well versed in all the branches of Vedic wisdom simply by hearing once from his teacher. Nor can anyone bring a dead body back to life after the soul has already gone to the region of Yamarāja. But Lord Kṛṣṇa ventured to the planet of Yamaloka and found the dead son of His teacher and brought him back to his father as a reward for the instructions received. The Lord is constitutionally well versed in all the Vedas, and yet to teach by example that everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward, He Himself adopted this system. The Lord offered His services to His teacher, Sāndīpani Muni, and the muni, knowing the power of the Lord, asked something which was impossible to be done by anyone else. The teacher asked that his beloved son, who had died, be brought back to him, and the Lord fulfilled the request. The Lord is not, therefore, an ingrate to anyone who renders Him some sort of service. The devotees of the Lord who always engage in His loving service are never to be disappointed in the progressive march of devotional service.

TEXT 3

samāhutā bhīṣmaka-kanyayā ye

śriyaḥ savarṇena bubhūṣayaiṣām

gāndharva-vṛttyā miṣatāṁ sva-bhāgaṁ

jahre padaṁ mūrdhni dadhat suparṇaḥ

SYNONYMS

samāhutāḥ-invited; bhīṣmaka-of King Bhīṣmaka; kanyayā-by the daughter; ye-all those; śriyaḥ-fortune; sa-varṇena-by a similar sequence; bubhūṣayā-expecting to be so; eṣām-of them; gāndharva-in marrying; vṛttyā-by such a custom; miṣatām-carrying so; sva-bhāgam-own share; jahre-took away; padam-feet; mūrdhni-on the head; dadhat-placed; suparṇaḥ-Garuḍa.

Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her. But Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her away as His own share, as Garuḍa carried away nectar.

Princess Rukmiṇī, the daughter of King Bhīṣmaka, was actually as attractive as fortune itself because she was as valuable as gold both in color and in value. Since the goddess of fortune, Lakṣmī, is the property of the Supreme Lord, Rukmiṇī was actually meant for Lord Kṛṣṇa. But Śiśupāla was selected as her bridegroom by Rukmiṇī's elder brother, although King Bhīṣmaka wanted his daughter to be married to Kṛṣṇa. Rukmiṇī invited Kṛṣṇa to take her away from the clutches of Śiśupāla, so when the bridegroom, Śiśupāla, came there with his party with the desire to marry Rukmiṇī, Kṛṣṇa all of a sudden swept her from the scene, stepping over the heads of all the princes there, just as Garuḍa carried away nectar from the hands of the demons. This incident will be clearly explained in the Tenth Canto.

TEXT 4

kakudmino 'viddha-naso damitvā

svayaṁvare nāgnajitīm uvāha

tad-bhagnamānān api gṛdhyato 'jñāñ

jaghne 'kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ

SYNONYMS

kakudminaḥ-bulls whose noses were not pierced; aviddha-nasaḥ-pierced by the nose; damitvā-subduing; svayaṁvare-in the open competition to select the bridegroom; nāgnajitīm-Princess Nāgnijitī; uvāha-married; tat-bhagnamānān-in that way all who were disappointed; api-even though; gṛdhyataḥ-wanted; ajñān-the fools; jaghne-killed and wounded; akṣataḥ-without being wounded; śastra-bhṛtaḥ-equipped with all weapons; sva-śastraiḥ-by His own weapons.

By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nāgnijitī in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He was not hurt Himself.

TEXT 5

priyaṁ prabhur grāmya iva priyāyā

vidhitsur ārcchad dyutaruṁ yad-arthe

vajry ādravat taṁ sa-gaṇo ruṣāndhaḥ

krīḍā-mṛgo nūnam ayaṁ vadhūnām

SYNONYMS

priyam-of the dear wife; prabhuḥ-the Lord; grāmyaḥ-ordinary living being; iva-in the manner of; priyāyāḥ-just to please; vidhitsuḥ-wishing; ārcchat-brought about; dyutarum-the pārijāta flower tree; yat-for which; arthe-in the matter of; vajrī-Indra, the King of heaven; ādravat tam-went forward to fight with Him; sa-gaṇaḥ-with full strength; ruṣā-in anger; andhaḥ-blind; krīḍā-mṛgaḥ-henpecked; nūnam-of course; ayam-this; vadhūnām-of the wives.

Just to please His dear wife, the Lord brought back the pārijāta tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives (henpecked as he was), ran after the Lord with full force to fight Him.

The Lord once went to the heavenly planet to present an earring to Aditi, the mother of the demigods, and His wife Satyabhāmā also went with Him. There is a special flowering tree called the pārijāta, which grows only in the heavenly planets, and Satyabhāmā wanted this tree. Just to please His wife, like an ordinary husband, the Lord brought back the tree, and this enraged Vajrī, or the controller of the thunderbolt. cause he was a henpecked husband and also a fool, listened to them and dared to fight with Kṛṣṇa. He was a fool on this occasion because he forgot that everything belongs to the Lord.

There was no fault on the part of the Lord, even though He took away the tree from the heavenly kingdom, but because Indra was henpecked, dominated by his beautiful wives like Śacī, he became a fool, just as all persons who are dominated by their wives are generally foolish. Indra thought that Kṛṣṇa was a henpecked husband who only by the will of His wife Satyabhāmā took away the property of heaven, and therefore he thought that Kṛṣṇa could be punished. He forgot that the Lord is the proprietor of everything and cannot be henpecked. The Lord is fully independent, and by His will only He can have hundreds and thousands of wives like Satyabhāmā. He was not, therefore, attached to Satyabhāmā because she was a beautiful wife, but He was pleased with her devotional service and thus wanted to reciprocate the unalloyed devotion of His devotee.

TEXT 6

sutaṁ mṛdhe khaṁ vapuṣā grasantaṁ

dṛṣṭvā sunābhonmathitaṁ dharitryā

āmantritas tat-tanayāya śeṣaṁ

dattvā tad-antaḥ-puram āviveśa

SYNONYMS

sutam-son; mṛdhe-in the fight; kham-the sky; vapuṣā-by his body; grasantam-while devouring; dṛṣṭvā-seeing; sunābha-by the Sudarśana wheel; unmathitam-killed; dharitryā-by the earth; āmantritaḥ-being prayed for; tat-tanayāya-to the son of Narakāsura; śeṣam-that which was taken from; dattvā-returning it; tat-his; antaḥ-puram-inside the house; āviveśa-entered.

Narakāsura, the son of Dharitrī, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakāsura, and thus the Lord entered the house of the demon.

It is said in other purāṇas that Narakāsura was the son of Dharitrī, the earth, by the Lord Himself. But he became a demon due to the bad association of Bāṇa, another demon. An atheist is called a demon, and it is a fact that even a person born of good parents can turn into a demon by bad association. Birth is not always the criterion of goodness; unless and until one is trained in the culture of good association, one cannot become good.

TEXT 7

tatrāhṛtās tā nara-deva-kanyāḥ

kujena dṛṣṭvā harim ārta-bandhum

utthāya sadyo jagṛhuḥ praharṣa-

vrīḍānurāga-prahitāvalokaiḥ

SYNONYMS

tatra-inside the house of Narakāsura; āhṛtāḥ-kidnapped; tāḥ-all those; nara-deva-kanyāḥ-daughters of many kings; kujena-by the demon; dṛṣṭvā-by seeing; harim-the Lord; ārta-bandhum-the friend of the distressed; utthāya-at once got up; sadyaḥ-then and there; jagṛhuḥ-accepted; praharṣa-joyfully; vrīḍa-shyness; anurāga-attachment; prahita-avalokaiḥ-by eager glances.

There in the house of the demon, all the princesses kidnapped by Narakāsura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives.

Narakāsura kidnapped many daughters of great kings and kept them imprisoned in his palace. But when he was killed by the Lord and the Lord entered the house of the demon, all the princesses were enlivened with joy and offered to become His wives because the Lord is the only friend of the distressed. Unless the Lord accepted them, there would be no chance of their being married because the demon kidnapped them from their fathers' custody and therefore no one would agree to marry them. According to Vedic society, girls are transferred from the custody of the father to the custody of the husband. Since these princesses had already been taken away from the custody of their fathers, it would have been difficult for them to have any husband other than the Lord Himself.

TEXT 8

āsāṁ muhūrta ekasmin

nānāgāreṣu yoṣitām

sa-vidhaṁ jagṛhe pāṇīn

anurūpaḥ sva-māyayā

SYNONYMS

āsām-all those; muhūrte-at one time; ekasmin-simultaneously; nānā-āgāreṣu-in different compartments; yoṣitām-of the women; sa-vidham-with perfect rituals; jagṛhe-accepted; pāṇīn-hands; anurūpaḥ-exactly to match; sva-māyayā-by His internal potency.

All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency.

In the Brahma-saṁhitā (5.33) the Lord is described as follows in regard to His innumerable plenary expansions:

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The Lord, Govinda, whom I worship, is the original Personality of Godhead. He is nondifferent from His innumerable plenary expansions, who are all infallible, original and unlimited and who have eternal forms. Although He is primeval, the oldest personality, He is always fresh and young." By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another. The forms into which the Lord expanded to marry the princesses in different apartments were all slightly different just to match each and every one of them. They are called vaibhava-vilāsa forms of the Lord and are effected by His internal potency, yoga-māyā.

TEXT 9

tāsv apatyāny ajanayad

ātma-tulyāni sarvataḥ

ekaikasyāṁ daśa daśa

prakṛter vibubhūṣayā

SYNONYMS

tāsu-unto them; apatyāni-offspring; ajanayat-begot; ātma-tulyāni-all like Himself; sarvataḥ-in all respects; eka-ekasyām-in each and every one of them; daśa-ten; daśa-ten; prakṛteḥ-for expanding Himself; vibubhūṣayā-so desiring.

Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities.

TEXT 10

kāla-māgadha-śālvādīn

anīkai rundhataḥ puram

ajīghanat svayaṁ divyaṁ

sva-puṁsāṁ teja ādiśat

SYNONYMS

kāla-Kālayavana; māgadha-the King of Magadha (Jarāsandha); śālva-King Śālva; ādīn-and others; anīkaiḥ-by the soldiers; rundhataḥ-being encircled; puram-the city of Mathurā; ajīghanat-killed; svayam-personally; divyam-transcendental; sva-puṁsām-of His own men; tejaḥ-prowess; ādiśat-exhibited.

Kālayavana, the King of Magadha and Sālva attacked the city of Mathurā, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.

After the death of Kaṁsa, when Mathurā was encircled by the soldiers of Kālayavana, Jarāsandha and Sālva, the Lord seemingly fled from the city, and thus He is known as Ranchor, or one who fled from fighting. Actually, the fact was that the Lord wanted to kill them through the agency of His own men, devotees like Mucukunda and Bhīma. Kālayavana and the King of Magadha were killed by Mucukunda and Bhīma respectively, who acted as agents of the Lord. By such acts the Lord wanted to exhibit the prowess of His devotees, as if He were personally unable to fight but His devotees could kill them. The relationship of the Lord with His devotees is a very happy one. Actually, the Lord descended at the request of Brahmā in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kurukṣetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-mātraṁ bhava savyasācin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kurukṣetra. What He wants to do Himself by His transcendental plans, He executes through His confidential devotees. That is the way of the Lord's mercy towards His pure unalloyed devotees.

TEXT 11

śambaraṁ dvividaṁ bāṇaṁ

muraṁ balvalam eva ca

anyāṁś ca dantavakrādīn

avadhīt kāṁś ca ghātayat

SYNONYMS

śambaram-Śambara; dvividam-Dvivida; bāṇam-Bāṇa; muram-Mura; balvalam-Balvala; eva ca-as also; anyān-others; ca-also; dantavakra-ādīn-like Dantavakra and others; avadhīt-killed; kān ca-and many others; ghātayat-caused to be killed.

Of kings like Śambara, Dvivida, Bāṇa, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Śrī Baladeva, etc.].

TEXT 12

atha te bhrātṛ-putrāṇāṁ

pakṣayoḥ patitān nṛpān

cacāla bhūḥ kurukṣetraṁ

yeṣām āpatatāṁ balaiḥ

SYNONYMS

atha-thereafter; te-your; bhrātṛ-putrāṇām-of the nephews; pakṣayoḥ-of both sides; patitān-killed; nṛpān-kings; cacāla-shook; bhūḥ-the earth; kurukṣetram-the Battle of Kurukṣetra; yeṣām-of whom; āpatatām-traversing; balaiḥ-by strength.

Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kurukṣetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield.

TEXT 13

sa karṇa-duḥśāsana-saubalānāṁ

kumantra-pākena hata-śriyāyuṣam

suyodhanaṁ sānucaraṁ śayānaṁ

bhagnorum ūrvyāṁ na nananda paśyan

SYNONYMS

saḥ-He (the Lord); karṇa-Karṇa; duḥśāsana-Duḥśāsana; saubalānām-Saubala; kumantra-pākena-by the intricacy of ill advice; hata-śriya-bereft of fortune; āyuṣam-duration of life; suyodhanam-Duryodhana; sa-anucaram-with followers; śayānam-lying down; bhagna-broken; ūrum-thighs; ūrvyām-very powerful; na-did not; nananda-take pleasure; paśyan-seeing like that.

Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karṇa, Duḥśāsana and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene.

The fall of Duryodhana, the leading son of Dhṛtarāṣṭra, was not pleasing to the Lord, although He was on the side of Arjuna and it was He who advised Bhīma how to break the thighs of Duryodhana while the fight was going on. The Lord is constrained to award punishment upon the wrongdoer, but He is not happy to award such punishments because the living entities are originally His parts and parcels. He is harder than the thunderbolt for the wrongdoer and softer than the rose for the faithful. The wrongdoer is misled by bad associates and by ill advice, which is against the established principles of the Lord's order, and thus he becomes subject to punishment. The surest path to happiness is to live by the principles laid down by the Lord and not disobey His established laws, which are enacted in the Vedas and the Purāṇas for the forgetful living entities.

TEXT 14

kiyān bhuvo 'yaṁ kṣapitoru-bhāro

yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ

aṣṭādaśākṣauhiṇiko mad-aṁśair

āste balaṁ durviṣahaṁ yadūnām

SYNONYMS

kiyān-what is this; bhuvaḥ-of the earth; ayam-this; kṣapita-abated; uru-very great; bhāraḥ-burden; yat-which; droṇa-Droṇa; bhīṣma-Bhīṣma; arjuna-Arjuna; bhīma-Bhīma; mūlaiḥ-with the help; aṣṭādaśa-eighteen; akṣauhiṇikaḥ-phalanxes of military strength (vide Bhāg. 1.16.34); mat-aṁśaiḥ-with My descendants; āste-are still there; balam-great strength; durviṣaham-unbearable; yadūnām-of the Yadu dynasty.

[After the end of the Battle of Kurukṣetra, the Lord said:] The abatement of the earth's great burden, eighteen akṣauhiṇīs, has now been effected with the help of Droṇa, Bhīṣma, Arjuna and Bhīma. But what is this? There is still the great strength of the Yadu dynasty, born of Myself, which may be a more unbearable burden.

It is a wrong theory that due to an increase in population the world becomes overburdened and therefore there are wars and other annihilating processes. The earth is never overburdened. The heaviest mountains and oceans on the face of the earth hold more living entities than there are human beings, and they are not overburdened. If a census were taken of all the living beings on the surface of the earth, certainly it would be found that the number of humans is not even five percent of the total number of living beings. If the birthrate of human beings is increasing, then the birthrate of other living beings is increasing proportionately. The birthrate of lower animals-beasts, aquatics, birds, etc.-is far greater than that of human beings. There is an adequate arrangement for food for all the living beings all over the earth by the order of the Supreme Lord, and He can arrange more and more if there is actually a disproportionate increase of living beings.

Therefore, there is no question of an increase in population causing a burden. The earth became overburdened due to dharma-glāni, or irregular discharge of the Lord's desire. The Lord appeared on the earth to curb the increase in miscreants, and not the increase in population, as is wrongly put forward by the mundane economist. When Lord Kṛṣṇa appeared, there had been a sufficient increase in miscreants who had violated the desire of the Lord. The material creation is meant for fulfilling the desire of the Lord, and His desire is that the conditioned souls who are unfit to enter into the kingdom of God have a chance to improve their conditions for entering. The entire process of cosmic arrangement is intended just to give a chance to the conditioned souls to enter the kingdom of God, and there is an adequate arrangement for their maintenance by the nature of the Lord.

Therefore, although there may be a great increase in population on the surface of the earth, if the people are exactly in line with God consciousness and are not miscreants, such a burden on the earth is a source of pleasure for her. There are two kinds of burdens. There is the burden of the beast and the burden of love. The burden of the beast is unbearable, but the burden of love is a source of pleasure. Śrīla Viśvanātha Cakravartī describes the burden of love very practically. He says that the burden of the husband on the young wife, the burden of the child on the lap of the mother, and the burden of wealth on the businessman, although actually burdens from the viewpoint of heaviness, are sources of pleasure, and in the absence of such burdensome objects, one may feel the burden of separation, which is heavier to bear than the actual burden of love. When Lord Kṛṣṇa referred to the burden of the Yadu dynasty on the earth, He referred to something different than the burden of the beast. The large numbers of family members born of Lord Kṛṣṇa counted to some millions and were certainly a great increase in the population of the earth, but because all of them were expansions of the Lord Himself by His transcendental plenary expansions, they were a source of great pleasure for the earth. When the Lord referred to them in connection with the burden on the earth, He had in mind their imminent disappearance from the earth. All the members of the family of Lord Kṛṣṇa were incarnations of different demigods, and they were to disappear from the surface of the earth along with the Lord. When He referred to the unbearable heaviness on the earth in connection with the Yadu dynasty, He was referring to the burden of their separation. Śrīla Jīva Gosvāmī confirms this inference.

TEXT 15

mitho yadaiṣāṁ bhavitā vivādo

madhv-āmadātāmra-vilocanānām

naiṣāṁ vadhopāya iyān ato 'nyo

mayy udyate 'ntardadhate svayaṁ sma

SYNONYMS

mithaḥ-one another; yadā-when; eṣām-of them; bhavitā-will take place; vivādaḥ-quarrel; madhu-āmada-intoxication by drinking; ātāmra-vilocanānām-of their eyes being copper-red; na-not; eṣām-of them; vadha-upāyaḥ-means of disappearance; iyān-like this; ataḥ-besides this; anyaḥ-alternative; mayi-on My; udyate-disappearance; antaḥ-dadhate-will disappear; svayam-themselves; sma-certainly.

When they quarrel among themselves, influenced by intoxication, with their eyes red like copper because of drinking [madhu], then only will they disappear; otherwise, it will not be possible. On My disappearance, this incident will take place.

The Lord and His associates appear and disappear by the will of the Lord. They are not subjected to the laws of material nature. No one was able to kill the family of the Lord, nor was there any possibility of their natural death by the laws of nature. The only means, therefore, for their disappearance was the make-show of a fight amongst themselves, as if brawling in intoxication due to drinking. That so-called fighting would also take place by the will of the Lord, otherwise there would be no cause for their fighting. Just as Arjuna was made to be illusioned by family affection and thus the Bhagavad-gītā was spoken, so the Yadu dynasty was made to be intoxicated by the will of the Lord, and nothing more. The devotees and associates of the Lord are completely surrendered souls. Thus they are transcendental instruments in the hands of the Lord and can be used in any way the Lord desires. The pure devotees also enjoy such pastimes of the Lord because they want to see Him happy. Devotees of the Lord never assert independent individuality; on the contrary, they utilize their individuality in pursuit of the desires of the Lord, and this cooperation of the devotees with the Lord makes a perfect scene of the Lord's pastimes.

TEXT 16

evaṁ sañcintya bhagavān

sva-rājye sthāpya dharmajam

nandayām āsa suhṛdaḥ

sādhūnāṁ vartma darśayan

SYNONYMS

evam-thus; sañcintya-thinking within Himself; bhagavān-the Personality of Godhead; sva-rājye-in his own kingdom; sthāpya-installing; dharmajam-Mahārāja Yudhiṣṭhira; nandayām āsa-gladdened; suhṛdaḥ-the friends; sādhūnām-of the saints; vartma-the path; darśayan-by indicating.

Lord Śrī Kṛṣṇa, thus thinking to Himself, established Mahārāja Yudhiṣṭhira in the position of supreme control of the world in order to show the ideal of administration on the path of piety.

TEXT 17

uttarāyāṁ dhṛtaḥ pūror

vaṁśaḥ sādhv-abhimanyunā

sa vai drauṇy-astra-sampluṣṭaḥ

punar bhagavatā dhṛtaḥ

SYNONYMS

uttarāyām-unto Uttarā; dhṛtaḥ-conceived; pūroḥ-of Pūru; vaṁśaḥ-descendant; sādhu-abhimanyunā-by the hero Abhimanyu; saḥ-he; vai-certainly; drauṇi-astra-by the weapon of Drauṇi, the son of Droṇa; sampluṣṭaḥ-being burnt; punaḥ-again, for the second time; bhagavatā-by the Personality of Godhead; dhṛtaḥ-was protected.

The embryo of Pūru's descendant begotten by the great hero Abhimanyu in the womb of Uttarā, his wife, was burnt by the weapon of the son of Droṇa, but later he was again protected by the Lord.

The embryonic body of Parīkṣit which was in formation after Uttarā's pregnancy by Abhimanyu, the great hero, was burned by the brahmāstra of Aśvatthāmā, but a second body was given by the Lord within the womb, and thus the descendant of Pūru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.

TEXT 18

ayājayad dharma-sutam

aśvamedhais tribhir vibhuḥ

so 'pi kṣmām anujai rakṣan

reme kṛṣṇam anuvrataḥ

SYNONYMS

ayājayat-made to perform; dharma-sutam-by the son of Dharma (Mahārāja Yudhiṣṭhira); aśvamedhaiḥ-by horse sacrifices; tribhiḥ-three; vibhuḥ-the Supreme Lord; saḥ-Mahārāja Yudhiṣṭhira; api-also; kṣmām-the earth; anujaiḥ-assisted by his younger brothers; rakṣan-protecting; reme-enjoyed; kṛṣṇam-Kṛṣṇa, the Personality of Godhead; anuvrataḥ-constant follower.

The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Mahārāja Yudhiṣṭhira, constantly following Kṛṣṇa, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers.

Mahārāja Yudhiṣṭhira was the ideal monarchical representative on the earth because he was a constant follower of the Supreme Lord, Śrī Kṛṣṇa. As stated in the Vedas (Īśopaniṣad), the Lord is the proprietor of the entire manifested cosmic creation, which presents a chance for the conditioned souls to revive their eternal relationship with the Lord and thus go back to Godhead, back home. The whole system of the material world is arranged with that program and plan. Anyone who violates the plan is punished by the law of nature, which is acting by the direction of the Supreme Lord. Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord. Perfect monarchy necessitates representation of the supreme will of the Lord, and Mahārāja Yudhiṣṭhira was the ideal monarch on this supreme principle. both the King and the subjects were happy in the discharge of worldly duties, and thus protection of the citizens and enjoyment of natural life, with full cooperation of material nature, followed in the reign of Mahārāja Yudhiṣṭhira and his worthy descendants like Mahārāja Parīkṣit.

TEXT 19

bhagavān api viśvātmā

loka-veda-pathānugaḥ

kāmān siṣeve dvārvatyām

asaktaḥ sāṅkhyam āsthitaḥ

SYNONYMS

bhagavān-the Personality of Godhead; api-also; viśva-ātmā-the Supersoul of the universe; loka-customary; veda-Vedic principles; patha-anugaḥ-follower of the path; kāmān-the necessities of life; siṣeve-enjoyed; dvārvatyām-in the city of Dvārakā; asaktaḥ-without being attached; sāṅkhyam-knowledge in Sāṅkhya philosophy; āsthitaḥ-being situated.

Simultaneously, the Personality of Godhead enjoyed life in the city of Dvārakā, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sāṅkhya system of philosophy.

While Mahārāja Yudhiṣṭhira was the Emperor of the earth, Lord Śrī Kṛṣṇa was the King of Dvārakā and was known as Dvārakādhīśa. Like other subordinate kings, He was under the regime of Mahārāja Yudhiṣṭhira. Although Lord Śrī Kṛṣṇa is the supreme emperor of the entire creation, while He was on this earth He never violated the principles of the Vedic injunctions because they are the guide for human life. Regulated human life according to the Vedic principles, which are based on the system of knowledge called Sāṅkhya philosophy, is the real way of enjoyment of the necessities of life. Without such knowledge, detachment and custom, the so-called human civilization is no more than an animal society of eat, drink, be merry and enjoy. The Lord was acting freely, as He willed, yet by His practical example He taught not to lead a life which goes against the principles of detachment and knowledge. Attainment of knowledge and detachment, as very elaborately discussed in Sāṅkhya philosophy, is the real perfection of life. Knowledge means to know that the mission of the human form of life is to end all the miseries of material existence and that in spite of having to fulfill the bodily necessities in a regulated way, one must be detached from such animal life. Fulfilling the demands of the body is animal life, and fulfilling the mission of spirit soul is the human mission.

TEXT 20

snigdha-smitāvalokena

vācā pīyūṣa-kalpayā

caritreṇānavadyena

śrī-niketena cātmanā

SYNONYMS

snigdha-gentle; smita-avalokena-by a glance with a sweet smile; vācā-by words; pīyūṣa-kalpayā-compared to nectar; caritreṇa-by character; anavadyena-without flaw; śrī-fortune; niketena-residence; ca-and; ātmanā-by His transcendental body.

He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.

In the previous verse it is described that Lord Kṛṣṇa, being situated in the truths of Sāṅkhya philosophy, is detached from all kinds of matter. In the present verse it is described that He is the residence of the goddess of fortune. These two things are not at all contradictory. Lord Kṛṣṇa is detached from the variegatedness of the inferior nature, but He is in eternal, blissful enjoyment of the spiritual nature, or His internal potency. One who has a poor fund of knowledge cannot understand this distinction between the external and internal potencies. In Bhagavad-gītā, the internal potency is described as the parā prakṛti. In the Viṣṇu Purāṇa also, the internal potency of Viṣṇu is described as parā śakti. The Lord is never detached from the association of parā śakti. This parā śakti and her manifestations are described in the Brahma-saṁhitā (5.37) as ānanda-cinmaya-rasa-pratibhāvitābhiḥ. The Lord is eternally joyful and cognizant in the taste derived from such transcendental bliss. Negation of the variegatedness of the inferior energy does not necessitate negation of the positive transcendental bliss of the spiritual world. Therefore the Lord's gentleness, His smile, His character and everything related to Him are all transcendental. Such manifestations of the internal potency are the reality, of which the material shadow is only a temporary representation from which everyone with proper knowledge must be detached.

TEXT 21

imaṁ lokam amuṁ caiva

ramayan sutarāṁ yadūn

reme kṣaṇadayā datta-

kṣaṇa-strī-kṣaṇa-sauhṛdaḥ

SYNONYMS

imam-this; lokam-earth; amum-and the other worlds; ca-also; eva-certainly; ramayan-pleasing; sutarām-specifically; yadūn-the Yadus; reme-enjoyed; kṣaṇadayā-by night; datta-given by; kṣaṇa-leisure; strī-with women; kṣaṇa-conjugal love; sauhṛdaḥ-friendship.

The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women.

The Lord enjoyed in this world with His pure devotees. Although He is the Personality of Godhead and is transcendental to all material attachment, He nevertheless exhibited much attachment for His pure devotees on the earth, as well as for the demigods who engage in His service in the heavenly planets as powerful delegated directors in the management of all material activities. He displayed special attachment for His family members, the Yadus, as well as for His sixteen thousand wives, who had the opportunity to meet Him in the leisure hours of night. All these attachments of the Lord are manifestations of His internal potency, of which the external potency is only a shadow representation. In the Skanda Purāṇa, Prabhāsa-khaṇḍa, in the topics between Lord Śiva and Gaurī, there is confirmation of His internal potential manifestations. There is mention of the Lord's meeting with sixteen thousand cowherd damsels although He is the Haṁsa (transcendental) Supersoul and maintainer of all living entities. The sixteen thousand cowherd damsels are a display of sixteen varieties of internal potencies. This will be more elaborately explained in the Tenth Canto. It is said there that Lord Kṛṣṇa is just like the moon and the internal potential damsels are like the stars around the moon.

TEXT 22

tasyaivaṁ ramamāṇasya

saṁvatsara-gaṇān bahūn

gṛhamedheṣu yogeṣu

virāgaḥ samajāyata

SYNONYMS

tasya-His; evam-thus; ramamāṇasya-enjoying; saṁvatsara-years; gaṇān-many; bahūn-great many; gṛhamedheṣu-in household life; yogeṣu-in sex life; virāgaḥ-detachment; samajāyata-awakened.

The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life was fully manifested.

Even though the Lord is never attached to any kind of material sex life, as the universal teacher He remained a householder for many, many years, just to teach others how one should live in householder life. Śrīla Viśvanātha Cakravartī Ṭhākura explains that the word samajāyata means "fully exhibited." In all His activities while present on the earth, the Lord exhibited detachment. This was fully displayed when He wanted to teach by example that one should not remain attached to household life for all the days of one's life. One should naturally develop detachment as a matter of course. The Lord's detachment from household life does not indicate detachment from His eternal associates, the transcendental cowherd damsels. But the Lord desired to end His so-called attachment to the three modes of material nature. He can never be detached from the service of His transcendental associates like Rukmiṇī and other goddesses of fortune, as described in the Brahma-saṁhitā (5.29): lakṣmī-sahasra-śata-sambhrama-sevyamānam.

TEXT 23

daivādhīneṣu kāmeṣu

daivādhīnaḥ svayaṁ pumān

ko viśrambheta yogena

yogeśvaram anuvrataḥ

SYNONYMS

daiva-supernatural; adhīneṣu-being controlled; kāmeṣu-in sense enjoyment; daiva-adhīnaḥ-controlled by supernatural force; svayam-himself; pumān-living entity; kaḥ-whoever; viśrambheta-can have faith in; yogena-by devotional service; yogeśvaram-the Supreme Lord; anuvrataḥ-serving.

Every living entity is controlled by a supernatural force, and thus his sense enjoyment is also under the control of that supernatural force. No one, therefore, can put his faith in Lord Kṛṣṇa's transcendental sense activities but one who has become a devotee of the Lord by rendering devotional service.

As stated in Bhagavad-gītā no one can understand the transcendental birth and activities of the Lord. The same fact is herein corroborated: no one but one who is enlightened by the devotional service of the Lord can understand the difference between the Lord's activities and those of others, who are controlled by the supernatural force. The sense enjoyment of all animals, men and demigods within the purview of the material universe is controlled by the supernatural force called the prakṛti, or daivī-māyā. No one is independent in obtaining sense enjoyment, and everyone in this material world is after sense enjoyment. Persons who are themselves under the control of supernatural power cannot believe that Lord Kṛṣṇa is not under any control beyond Himself in the matter of sense enjoyment. They cannot understand that His senses are transcendental. In the Brahma-saṁhitā the Lord's senses are described as omnipotent; i.e., with any sense He can perform the activities of the other senses. One who has limited senses cannot believe that the Lord can eat by His transcendental power of hearing and can perform the act of sex life simply by seeing. The controlled living entity cannot even dream of such sense activities in his conditional life. But simply by the activities of bhakti-yoga, he can understand that the Lord and His activities are always transcendental. As the Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one cannot know even a fraction of the activities of the Lord if he is not a pure devotee of the Lord.

TEXT 24

puryāṁ kadācit krīḍadbhir

yadu-bhoja-kumārakaiḥ

kopitā munayaḥ śepur

bhagavan-mata-kovidāḥ

SYNONYMS

puryām-in the city of Dvārakā; kadācit-once upon a time; krīḍadbhiḥ-by sporting activities; yadu-the descendants of Yadu; bhoja-the descendants of Bhoja; kumārakaiḥ-princes; kopitāḥ-became angry; munayaḥ-the great sages; śepuḥ-cursed; bhagavat-the Personality of Godhead; mata-desire; kovidāḥ-cognizant.

Once upon a time, great sages were made angry by the sporting activities of the princely descendants of the Yadu and Bhoja dynasties, and thus, as desired by the Lord, the sages cursed them.

The associates of the Lord who were playing the part of princely descendants of the Yadu and Bhoja dynasties were not ordinary living entities. It is not possible that they could offend any saintly man or sage, nor could the sages, who were all pure devotees of the Lord, be influenced to anger by any of the sporting activities of the princes born in the holy dynasties of Yadu or Bhoja, wherein the Lord Himself appeared as a descendant. The cursing of the princes by the sages was another transcendental pastime of the Lord to make a show of anger. The princes were cursed in order that one may know that even the descendants of the Lord, who could never be vanquished by any act of material nature, were subjected to the reactions of anger by great devotees of the Lord. One should therefore take great care and attention not to commit an offense at the feet of a devotee of the Lord.

TEXT 25

tataḥ katipayair māsair

vṛṣṇi-bhojāndhakādayaḥ

yayuḥ prabhāsaṁ saṁhṛṣṭā

rathair deva-vimohitāḥ

SYNONYMS

tataḥ-thereafter; katipayaiḥ-a few; māsaiḥ-months passing; vṛṣṇi-the descendants of Vṛṣṇi; bhoja-the descendants of Bhoja; andhaka-ādayaḥ-and others, like the sons of Andhaka; yayuḥ-went; prabhāsam-the place of pilgrimage named Prabhāsa; saṁhṛṣṭāḥ-with great pleasure; rathaiḥ-on their chariots; deva-by Kṛṣṇa; vimohitāḥ-bewildered.

A few months passed, and then, bewildered by Kṛṣṇa, all the descendants of Vṛṣṇi, Bhoja and Andhaka who were incarnations of demigods went to Prabhāsa, while those who were eternal devotees of the Lord did not leave but remained in Dvārakā.

TEXT 26

tatra snātvā pitṝn devān

ṛṣīṁś caiva tad-ambhasā

tarpayitvātha viprebhyo

gāvo bahu-guṇā daduḥ

SYNONYMS

tatra-there; snātvā-by taking bath; pitṝn-forefathers; devān-demigods; ṛṣīn-great sages; ca-also; eva-certainly; tat-of that; ambhasā-by the water; tarpayitvā-by pleasing; atha-thereupon; viprebhyaḥ-unto the brāhmaṇas; gāvaḥ-cows; bahu-guṇāḥ-greatly useful; daduḥ-gave in charity.

After arriving there, all of them took bath, and with the water of this place of pilgrimage they offered their respects to the forefathers, demigods and great sages and thus satisfied them. They gave cows to the brāhmaṇas in royal charity.

Amongst the devotees of the Lord there are several divisions, mainly nitya-siddhas and sādhana-siddhas. The nitya-siddha devotees never fall down to the region of the material atmosphere, even though they sometimes come onto the material plane to execute the mission of the Lord. The sādhana-siddha devotees are chosen from the conditioned souls. Out of the sādhana devotees, there are mixed and pure devotees. The mixed devotees are sometimes enthusiastic about fruitive activities and are habituated to philosophical speculation. The pure devotees are free from all these mixtures and are completely absorbed in the service of the Lord, regardless of how and where they are situated. Pure devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy places of pilgrimage. A great devotee of the Lord in modern times, Śrī Narottama dāsa Ṭhākura, has sung like this: "To visit holy places of pilgrimage is another bewilderment of the mind because devotional service to the Lord at any place is the last word in spiritual perfection."

For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.

As a rule, every human being is indebted to God, the demigods, great sages, other living entities, people in general, forefathers, etc., for various contributions received from them. Thus everyone is obliged to repay the debt of gratitude. The Yadus who went to the Prabhāsa pilgrimage site performed their duties by distributing land, gold, and well-nourished cows in royal charity, as described in the following verse.

TEXT 27

hiraṇyaṁ rajataṁ śayyāṁ

vāsāṁsy ajina-kambalān

yānaṁ rathān ibhān kanyā

dharāṁ vṛtti-karīm api

SYNONYMS

hiraṇyam-gold; rajatam-gold coins; śayyām-bedding; vāsāṁsi-clothing; ajina-animal skin for seats; kambalān-blankets; yānam-horses; rathān-chariots; ibhān-elephants; kanyāḥ-girls; dharām-land; vṛtti-karīm-to provide livelihood; api-also.

The brāhmaṇas were not only given well-fed cows in charity, but also gold, gold coins, bedding, clothing, animal-skin seats, blankets, horses, elephants, girls and sufficient land for maintenance.

All these charities were meant for the brāhmaṇas, whose lives were devoted entirely to the welfare of society, both spiritually and materially. The brāhmaṇas were not giving their services as paid servants, but the society provided them with all necessities. It was arranged for some of the brāhmaṇas, who were in difficulty for marriage, to be given girls. The brāhmaṇas, therefore, had no economic problems. The kṣatriya kings and rich mercantile men would provide them with all that they needed, and in exchange the brāhmaṇas were completely devoted to the elevation of society. That was the way of social cooperation between the different castes. When the brāhmaṇa class or caste gradually became easygoing, being fed by the society although they had no brahminical qualifications, they degraded themselves into brahma-bandhus, or disqualified brāhmaṇas, and thus other members of society also gradually fell down from the social standard of progressive life. As described in Bhagavad-gītā, the caste system is the creation of the Lord and is arranged according to the quality of work rendered to society and not in terms of birthright, as falsely claimed in the present degraded society.

TEXT 28

annaṁ coru-rasaṁ tebhyo

dattvā bhagavad-arpaṇam

go-viprārthāsavaḥ śūrāḥ

praṇemur bhuvi mūrdhabhiḥ

SYNONYMS

annam-foodstuff; ca-also; uru-rasam-highly delicious; tebhyaḥ-unto the brāhmaṇas; dattvā-after supplying; bhagavat-arpaṇam-which was first offered to the Personality of Godhead; go-cows; vipra-brāhmaṇas; artha-purpose; asavaḥ-purpose of living; śūrāḥ-all the valiant kṣatriyas; praṇemuḥ-offered obeisances; bhuvi-touching the ground; mūrdhabhiḥ-with their heads.

Thereafter they offered the brāhmaṇas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brāhmaṇas.

The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection. The perfection of human life is attained by following three principles of civilization: protecting the cows, maintaining the brahminical culture and, above all, becoming a pure devotee of the Lord. Without becoming a devotee of the Lord, one cannot perfect one's human life. The perfection of human life is to be elevated to the spiritual world, where there is no birth, no death, no disease and no old age. That is the highest perfectional aim of human life. Without this aim, any amount of material advancement in so-called comforts can only bring the defeat of the human form of life.

Brāhmaṇas and Vaiṣṇavas do not accept any foodstuff which is not first offered to the Personality of Godhead. Foodstuff offered to the Lord is accepted by the devotees as the mercy of the Lord. After all, the Lord supplies all kinds of foodstuff, both to the human being and to other animals. A human being must be conscious of the fact that all foodstuffs, namely grains, vegetables, milk, water, etc.-the prime necessities of life-are supplied for mankind by the Lord, and such foodstuffs cannot be manufactured by any scientist or materialist in a laboratory or factory established by human effort. The intelligent class of men are called brāhmaṇas, and those who have realized the Absolute Truth in His supreme personal feature are called Vaiṣṇavas. But both of them accept foodstuffs which are the remnants of sacrifice. Sacrifice is ultimately meant to satisfy the yajña-puruṣa, Viṣṇu. In Bhagavad-gītā (3.13) it is said that one who accepts foodstuffs as the remnants of sacrifice is freed from all sinful reactions, and one who cooks foodstuffs for maintenance of his body takes in all kinds of sins, which lead only to suffering. The foodstuffs prepared by the Yadus at the Prabhāsa pilgrimage site to offer to the bona fide brāhmaṇas there were all offered to the Personality of Godhead, Viṣṇu. The Yadus offered their sincere obeisances by touching their heads to the ground. The Yadus or any enlightened family in Vedic culture are trained for attainment of human perfection by total cooperation of service between the different divisions of social orders.

The word uru-rasam is also significant here. Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead. As stated in Bhagavad-gītā (9.26), the Lord accepts only foodstuffs which are within the range of fruits, flowers, leaves and liquids, provided they are offered in complete devotional service. Devotional service is the only criterion for a bona fide offering to the Lord. The Lord assures that He positively eats such foodstuffs offered by the devotees. So, judging from all sides, the Yadus were perfectly trained civilized persons, and their being cursed by the brāhmaṇa sages was only by the desire of the Lord; the whole incident was a warning to all concerned that no one should behave lightly with brāhmaṇas and Vaiṣṇavas.

Thus end the Bhaktivedanta purports of the Third Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord's pastimes Out of Vṛndāvana."

Chapter Four

Vidura Approaches Maitreya

TEXT 1

uddhava uvāca

atha te tad-anujñātā

bhuktvā pītvā ca vāruṇīm

tayā vibhraṁśita-jñānā

duruktair marma paspṛśuḥ

SYNONYMS

uddhavaḥ uvāca-Uddhava said; atha-thereafter; te-they (the Yādavas); tat-by the brāhmaṇas; anujñātāḥ-being permitted; bhuktvā-after partaking; pītvā-drinking; ca-and; vāruṇīm-liquor; tayā-by that; vibhraṁśita-jñānāḥ-being bereft of knowledge; duruktaiḥ-with harsh words; marma-the core of the heart; paspṛśuḥ-touched.

Thereafter, all of them [the descendants of Vṛṣṇi and Bhoja], being permitted by the brāhmaṇas, partook of the remnants of prasāda and also drank liquor made of rice. By drinking they all became delirious, and, bereft of knowledge, they touched the cores of each other's hearts with harsh words.

In ceremonies when brāhmaṇas and Vaiṣṇavas are sumptuously fed, the host partakes of the remnants of foodstuff after the guest has given permission. So the descendants of Vṛṣṇi and Bhoja formally took permission from the brāhmaṇas and ate the prepared foodstuff. Kṣatriyas are permitted to drink at certain occasions, so they all drank a kind of light liquor made of rice. By such drinking they became delirious and bereft of sense, so much so that they forgot their relationship with one another and used harsh words which touched the cores of each other's hearts. Drinking is so harmful that even such a highly cultured family becomes affected by intoxication and can forget themselves in a drunken state. The descendants of Vṛṣṇi and Bhoja were not expected to forget themselves in this way, but by the will of the Supreme it happened, and thus they became harsh towards one another.

TEXT 2

teṣāṁ maireya-doṣeṇa

viṣamīkṛta-cetasām

nimlocati ravāv āsīd

veṇūnām iva mardanam

SYNONYMS

teṣām-of them; maireya-of intoxication; doṣeṇa-by the faults; viṣamīkṛta-became unbalanced; cetasām-of those of whom the minds; nimlocati-sets; ravau-the sun; āsīt-takes place; veṇūnām-of the bamboos; iva-as; mardanam-destruction.

As by the friction of bamboos destruction takes place, so also, at sunset, by the interaction of the faults of intoxication, all their minds became unbalanced, and destruction took place.

When there is need of fire in the forest, by the will of the Supreme it takes place due to friction among the bamboos. Similarly, the descendants of Yadu were all destroyed by the will of the Lord by the process of self-destruction. Just as there is no possibility of a fire's occurring deep in the forest due to human effort, so also there was no power in the universe which could vanquish the descendants of Yadu, who were protected by the Lord. The Lord wanted them to be so destroyed, and thus they obeyed His order, as indicated by the word tad-anujñāta.

TEXT 3

bhagavān svātma-māyāyā

gatiṁ tām avalokya saḥ

sarasvatīm upaspṛśya

vṛkṣa-mūlam upāviśat

SYNONYMS

bhagavān-the Personality of Godhead; sva-ātma-māyāyāḥ-by His internal potency; gatim-the end; tām-that; avalokya-foreseeing; saḥ-He (Kṛṣṇa); sarasvatīm-the River Sarasvatī; upaspṛśya-after sipping water; vṛkṣa-mūlam-at the foot of a tree; upāviśat-sat down.

The Personality of Godhead, Lord Śrī Kṛṣṇa, after foreseeing the end [of His family] by His internal potency, went to the bank of the River Sarasvatī, sipped water, and sat down underneath a tree.

All the above-mentioned activities of the Yadus and Bhojas were executed by the internal potency of the Lord because He wanted them to be dispatched to their respective abodes after He had finished His mission of descent. They were all His sons and grandsons and were given complete protection by the paternal affection of the Lord. How they could be vanquished in the presence of the Lord is answered in this verse: everything was done by the Lord Himself (svātma-māyāyāḥ). The Lord's family members were either incarnations of His plenary expansions or demigods from the heavenly planets, and thus before His departure He separated them by His internal potency. Before being dispatched to their respective abodes, they were sent to the holy place of Prabhāsa, where they performed pious activities and took food and drink to their heart's content. It was then arranged for them to be sent back to their abodes so that others could see that the powerful Yadu dynasty was no longer in the world. In the previous verse, the word anujñāta, indicating that the whole sequence of events was arranged by the Lord, is significant. These particular pastimes of the Lord are not a manifestation of His external energy, or material nature. Such an exhibition of His internal potency is eternal, and therefore one should not conclude that the Yadus and Bhojas died in a drunken state in an ordinary fratricidal war. Śrī Jīva Gosvāmī comments on these incidents as magical performances.

TEXT 4

ahaṁ cokto bhagavatā

prapannārti-hareṇa ha

badarīṁ tvaṁ prayāhīti

sva-kulaṁ sañjihīrṣuṇā

SYNONYMS

aham-I; ca-and; uktaḥ-was told; bhagavatā-by the Supreme Lord; prapanna-of the surrendered; ārti-hareṇa-by He who is the vanquisher of the distresses; ha-indeed; badarīm-to Badarī; tvam-you; prayāhi-should go; iti-thus; sva-kulam-His own family; sañjihīrṣuṇā-who desired to destroy.

The Lord is the vanquisher of the distresses of one who is surrendered unto Him. Thus He who desired to destroy His family told me previously to go to Badarikāśrama.

While at Dvārakā, Uddhava was warned to avoid the distresses which were to follow the disappearance of the Lord and the destruction of the Yadu dynasty. He was advised to proceed to Badarikāśrama because there he could associate with the devotees of Nara-Nārāyaṇa, and in their association of devotional service he could increase his eagerness for chanting, hearing, knowledge and detachment.

TEXT 5

tathāpi tad-abhipretaṁ

jānann aham arindama

pṛṣṭhato 'nvagamaṁ bhartuḥ

pāda-viśleṣaṇākṣamaḥ

SYNONYMS

tathā api-yet, in spite of; tat-abhipretam-His desire; jānan-knowing; aham-I; arim-dama-O subduer of the enemy (Vidura); pṛṣṭhataḥ-behind; anvagamam-followed; bhartuḥ-of the master; pāda-viśleṣaṇa-separation from His lotus feet; akṣamaḥ-not being able.

Yet in spite of my knowing His desire [to destroy the dynasty], O Arindama [Vidura], I followed Him because it was impossible for me to bear separation from the lotus feet of the master.

TEXT 6

adrākṣam ekam āsīnaṁ

vicinvan dayitaṁ patim

śrī-niketaṁ sarasvatyāṁ

kṛta-ketam aketanam

SYNONYMS

adrākṣam-I saw; ekam-alone; āsīnam-sitting; vicinvan-deeply thinking; dayitam-patron; patim-master; śrī-niketam-the shelter of the goddess of fortune; sarasvatyām-on the bank of the Sarasvatī; kṛta-ketam-taking shelter; aketanam-being situated without a shelter.

Thus following, I saw my patron and master [Lord Śrī Kṛṣṇa] sitting alone and deeply thinking, taking shelter on the bank of the River Sarasvatī although He is the shelter of the goddess of fortune.

Those who are in the renounced order of life often take shelter underneath a tree. The Lord was found by Uddhava in that condition of taking shelter as do persons who have no shelter. Because He is the proprietor of everything, everywhere is His shelter, and everywhere is under His shelter. The entire material and spiritual cosmic manifestation is sustained by Him, and therefore He is the shelter of everything. So there was nothing astonishing in His taking shelter in the way of the unsheltered who are in the renounced order of life.

TEXT 7

śyāmāvadātaṁ virajaṁ

praśāntāruṇa-locanam

dorbhiś caturbhir viditaṁ

pīta-kauśāmbareṇa ca

SYNONYMS

śyāma-avadātam-beautiful with black color; virajam-formed of pure goodness; praśānta-peaceful; aruṇa-reddish; locanam-eyes; dorbhiḥ-by the arms; caturbhiḥ-four; viditam-being recognized; pīta-yellow; kauśa-silken; ambareṇa-with garments; ca-and.

The Lord's body is blackish, but is eternal, full of bliss and knowledge, and very, very beautiful. His eyes are always peaceful, and they are reddish like the rising morning sun. I could immediately recognize Him as the Supreme Personality of Godhead by His four hands, different symbolic representations, and yellow silk garments.

TEXT 8

vāma ūrāv adhiśritya

dakṣiṇāṅghri-saroruham

apāśritārbhakāśvattham

akṛśaṁ tyakta-pippalam

SYNONYMS

vāme-on the left; ūrau-thigh; adhiśritya-placed on; dakṣiṇa-aṅghri-saroruham-the right lotus foot; apāśrita-taking rest against; arbhaka-young; aśvattham-banyan tree; akṛśam-cheerful; tyakta-having left; pippalam-household comforts.

The Lord was sitting, taking rest against a young banyan tree, with His right lotus foot on His left thigh, and although He had left all household comforts, He looked quite cheerful in that posture.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Lord's sitting posture-keeping His back against the newly grown banyan tree-is also meaningful. Aśvattha, the banyan tree, is so called because the tree does not die very quickly; it continues to live for many, many years. His legs and their energies are the material ingredients, which are five in all: earth, water, fire, air and sky. The material energies represented by the banyan tree are all products of His external potency and are therefore kept to His back. And because this particular universe is the smallest of all, the banyan tree is therefore designated as small, or as a child. Tyakta-pippalam indicates that He had now finished His pastimes in this particular small universe, but since the Lord is absolute and eternally blissful, there is no difference between His leaving or accepting something. The Lord was now prepared to leave this particular universe and go into another, just as the sun rises on one particular planet and sets in another simultaneously but does not change its own situation.

TEXT 9

tasmin mahā-bhāgavato

dvaipāyana-suhṛt-sakhā

lokān anucaran siddha

āsasāda yadṛcchayā

SYNONYMS

tasmin-then; mahā-bhāgavataḥ-a great devotee of the Lord; dvaipāyana-of Kṛṣṇa-dvaipāyana Vyāsa; suhṛt-a well-wisher; sakhā-a friend; lokān-the three worlds; anucaran-traveling; siddhe-in that āśrama; āsasāda-arrived; yadṛcchayā-by his own perfect accord.

At that time, after traveling in many parts of the world, Maitreya, a great devotee of the Lord and a friend and well-wisher of the great sage Kṛṣṇa-dvaipāyana Vyāsa, reached that spot out of his own perfect accord.

Maitreya was one of the disciples of Maharṣi Parāśara, the father of Vyāsadeva. Thus Vyāsadeva and Maitreya were friends and mutual well-wishers. By some fortunate accident, Maitreya reached the place where Lord Śrī Kṛṣṇa was resting. To meet the Lord is not an ordinary incident. Maitreya was a great sage and a learned scholar-philosopher but not a pure devotee of the Lord, and therefore his meeting with the Lord at that time may have been due to ajñāta-sukṛti, or some unknown devotional service. Pure devotees always engage in pure devotional activities, and therefore their meeting with the Lord is natural. But when those who are not up to that standard meet the Lord, it is due to the unforeseen fortune of accidental devotional service.

TEXT 10

tasyānuraktasya muner mukundaḥ

pramoda-bhāvānata-kandharasya

āśṛṇvato mām anurāga-hāsa-

samīkṣayā viśramayann uvāca

SYNONYMS

tasya-his (Maitreya's); anuraktasya-although attached; muneḥ-of the sage; mukundaḥ-the Lord who awards salvation; pramoda-bhāva-in a pleasing attitude; ānata-lowered; kandharasya-of the shoulder; āśṛṇvataḥ-while thus hearing; mām-unto me; anurāga-hāsa-with kind smiling; samīkṣayā-particularly seeing me; viśra-mayan-allowing me complete rest; uvāca-said.

Maitreya Muni was greatly attached to Him [the Lord], and he was listening in a pleasing attitude, with his shoulder lowered. With a smile and a particular glance upon me, having allowed me to rest, the Lord spoke as follows.

Although both Uddhava and Maitreya were great souls, the Lord's attention was more on Uddhava because he was a spotlessly pure devotee. A jñāna-bhakta, or one whose devotion is mixed with the monistic viewpoint, is not a pure devotee. Although Maitreya was a devotee, his devotion was mixed. The Lord reciprocates with His devotees on the basis of transcendental love and not on the basis of philosophical knowledge or fruitive activities. In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopīs in Vṛndāvana were neither highly learned scholars nor mystic yogīs. They had spontaneous love for the Lord, and thus He became their heart and soul, and the gopīs also became the heart and soul of the Lord. Lord Caitanya approved the relationship of the gopīs with the Lord as supreme. Herein the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni.

TEXT 11

śrī-bhagavān uvāca

vedāham antar manasīpsitaṁ te

dadāmi yat tad duravāpam anyaiḥ

satre purā viśva-sṛjāṁ vasūnāṁ

mat-siddhi-kāmena vaso tvayeṣṭaḥ

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; veda-know; aham-I; antaḥ-within; manasi-the mind; īpsitam-what you desired; te-your; dadāmi-I give you; yat-which is; tat-that; duravāpam-very difficult to achieve; anyaiḥ-by others; satre-in the sacrifice; purā-in the days of yore; viśva-sṛjām-of those who expanded this creation; vasūnām-of the Vasus; mat-siddhi-kāmena-with a desire to achieve My association; vaso-O Vasu; tvayā-by you; iṣṭaḥ-ultimate goal of life.

O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you.

Uddhava is one of the eternal associates of the Lord, and a plenary portion of Uddhava was one of the eight Vasus in the days of yore. The eight Vasus and the demigods in the upper planetary system, who are responsible for the management of the universal affairs, performed a sacrifice in the days of yore, desiring to fulfill their respective ultimate goals in life. At that time an expansion of Uddhava, acting as one of the Vasus, desired to become an associate of the Lord. The Lord knew this because He is present in the heart of every living entity as Paramātmā, the Superconsciousness. In everyone's heart there is the representation of the Superconsciousness, who gives memory to the partial consciousness of every living entity. The living entity, as partial consciousness, forgets incidents of his past life, but the Superconsciousness reminds him how to act in terms of his past cultivation of knowledge. Bhagavad-gītā confirms this fact in various ways: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (Bg. 4.11), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (Bg. 15.15).

Everyone is at liberty to desire as he likes, but the desire is fulfilled by the Supreme Lord. Everyone is independent to think or desire, but the fulfillment of one's desire depends on the supreme will. This law is expressed as "Man proposes, God disposes." In the days of yore, when the demigods and Vasus performed sacrifice, Uddhava, as one of the Vasus, desired to enter into the association of the Lord, which is very difficult for those busy in empiric philosophical speculation or fruitive activities. Such persons have practically no information of the facts about becoming an associate of the Lord. Only the pure devotees can know, by the mercy of the Lord, that the personal association of the Lord is the highest perfection of life. The Lord assured Uddhava that He would fulfill his desire. It appears that when the Lord informed him by His indication to Uddhava, the great sage Maitreya finally became aware of the importance of entering into the association of the Lord.

TEXT 12

sa eṣa sādho caramo bhavānām

āsāditas te mad-anugraho yat

yan māṁ nṛlokān raha utsṛjantaṁ

diṣṭyā dadṛśvān viśadānuvṛttyā

SYNONYMS

saḥ-that; eṣaḥ-of those; sādho-O honest one; caramaḥ-the ultimate; bhavānām-of all your incarnations (as Vasu); āsāditaḥ-now achieved; te-unto you; mat-My; anugrahaḥ-mercy; yat-as it is; yat-because; mām-Me; nṛ-lokān-the planets of the conditioned souls; rahaḥ-in seclusion; utsṛjantam-while quitting; diṣṭyā-by seeing; dadṛśvān-what you have seen; viśada-anuvṛttyā-by unflinching devotion.

O honest one, your present life is the last and the supermost because in this term of life you have been awarded My ultimate favor. Now you can go to My transcendental abode, Vaikuṇṭha, by leaving this universe of conditioned living entities. Your visit to Me in this lonely place because of your pure and unflinching devotional service is a great boon for you.

When a person is fully conversant with knowledge of the Lord as far as can be known by a perfect living entity in the liberated state, he is allowed to enter into the spiritual sky, where the Vaikuṇṭha planets exist. The Lord was sitting in a lonely place just about to disappear from the vision of the inhabitants of this universe, and Uddhava was fortunate to see Him even at that time and thus receive the Lord's permission to enter Vaikuṇṭha. The Lord is everywhere at all times, and His appearance and disappearance are merely the experience of the inhabitants of a particular universe. He is just like the sun. The sun does not appear or disappear in the sky; it is only in the experience of men that in the morning the sun rises and in the evening the sun sets. The Lord is simultaneously both in Vaikuṇṭha and everywhere within and without Vaikuṇṭha.

TEXT 13

purā mayā proktam ajāya nābhye

padme niṣaṇṇāya mamādi-sarge

jñānaṁ paraṁ man-mahimāvabhāsaṁ

yat sūrayo bhāgavataṁ vadanti

SYNONYMS

purā-in the days of yore; mayā-by Me; proktam-was said; ajāya-unto Brahmā; nābhye-out of the navel; padme-on the lotus; niṣaṇṇāya-unto the one situated on; mama-My; ādi-sarge-in the beginning of creation; jñānam-knowledge; param-sublime; mat-mahimā-My transcendental glories; avabhāsam-that which clarifies; yat-which; sūrayaḥ-the great learned sages; bhāgavatam-Śrīmad-Bhāgavatam; vadanti-do say.

O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahmā, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Śrīmad-Bhāgavatam.

The explanation of the Supreme Self, as given to Brahmā and already explained in the Second Canto of this great literature, is further clarified herein. The Lord said that the concise form of Śrīmad-Bhāgavatam as explained to Brahmā was meant to elucidate His personality. The impersonal explanation of those four verses in the Second Canto is nullified herewith. Śrīdhara Svāmī also explains in this connection that the same concise form of the Bhāgavatam concerned the pastimes of Lord Kṛṣṇa and was never meant for impersonal indulgence.

TEXT 14

ity ādṛtoktaḥ paramasya puṁsaḥ

pratikṣaṇānugraha-bhājano 'ham

snehottha-romā skhalitākṣaras taṁ

muñcañ chucaḥ prāñjalir ābabhāṣe

SYNONYMS

iti-thus; ādṛta-being favored; uktaḥ-addressed; paramasya-of the Supreme; puṁsaḥ-Personality of Godhead; pratikṣaṇa-every moment; anugraha-bhājanaḥ-object of favor; aham-myself; sneha-affection; uttha-eruption; romā-hairs on the body; skhalita-slackened; akṣaraḥ-of the eyes; tam-that; muñcan-smearing; śucaḥ-tears; prāñjaliḥ-with folded hands; ābabhāṣe-said.

Uddhava said: O Vidura, when I was thus favored at every moment by the Supreme Personality of Godhead and addressed by Him with great affection, my words failed in tears, and the hairs on my body erupted. After smearing my tears, I, with folded hands, spoke like this.

TEXT 15

ko nv īśa te pāda-saroja-bhājāṁ

sudurlabho 'rtheṣu caturṣv apīha

tathāpi nāhaṁ pravṛṇomi bhūman

bhavat-padāmbhoja-niṣevaṇotsukaḥ

SYNONYMS

kaḥ nu īśa-O my Lord; te-Your; pāda-saroja-bhājām-of the devotees engaged in the transcendental loving service of Your lotus feet; su-durlabhaḥ-very difficult to obtain; artheṣu-in the matter of; caturṣu-in the four objectives; api-in spite of; iha-in this world; tathā api-yet; na-do not; aham-I; pravṛṇomi-prefer; bhūman-O great one; bhavat-Your; pada-ambhoja-lotus feet; niṣevaṇa-utsukaḥ-anxious to serve.

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.

Those who are associated with the Lord in the Vaikuṇṭha planets achieve all the bodily features of the Lord and appear to be the same as Lord Viṣṇu. Such liberation is called sārūpya-mukti, which is one of the five kinds of liberation. The devotees engaged in the transcendental loving service of the Lord never accept the sāyujya-mukti, or merging in the rays of the Lord called the brahmajyoti. The devotees can achieve not only liberation but any success in the realm of religiosity, economic development or sense gratification up to the standard of the demigods in the heavenly planets. But such a pure devotee as Uddhava refuses to accept all such facilities. A pure devotee wants simply to engage in the service of the Lord and does not consider his own personal benefit.

TEXT 16

karmāṇy anīhasya bhavo 'bhavasya te

durgāśrayo 'thāri-bhayāt palāyanam

kālātmano yat pramadā-yutāśramaḥ

svātman-rateḥ khidyati dhīr vidām iha

SYNONYMS

karmāṇi-activities; anīhasya-of one who has no desire; bhavaḥ-birth; abhavasya-of one who is never born; te-your; durga-āśrayaḥ-taking shelter of the fort; atha-thereafter; ari-bhayāt-out of fear of the enemies; palāyanam-flee; kāla-ātmanaḥ-of He who is the controller of eternal time; yat-that; pramadā-āyuta-in the association of women; āśramaḥ-household life; sva-ātman-in Your own Self; rateḥ-one who enjoys; khidyati-is disturbed; dhīḥ-intelligence; vidām-of the learned; iha-in this world.

My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self.

Pure devotees of the Lord are not very much concerned with philosophical speculation in regard to transcendental knowledge of the Lord. Nor is it possible to acquire complete knowledge of the Lord. Whatever little knowledge they have about the Lord is sufficient for them because devotees are simply satisfied in hearing and chanting about the transcendental pastimes of the Lord. This gives them all transcendental bliss. But some of the pastimes of the Lord appear contradictory, even to such pure devotees, and thus Uddhava asked the Lord about some of the contradictory incidents in His pastimes. The Lord is described as having nothing to do personally, and it is actually so because even in the creation and sustenance of the material world, the Lord has nothing to do. It seems contradictory, then, to hear that the Lord personally lifts the Govardhana Hill for the protection of His unalloyed devotees. The Lord is the Supreme Brahman, the Absolute Truth, the Personality of Godhead appearing like a man, but Uddhava had doubts whether He could have so many transcendental activities.

There is no difference between the Personality of Godhead and the impersonal Brahman. How then can the Lord have so many things to do, whereas the impersonal Brahman is stated to have nothing to do either materially or spiritually? If the Lord is ever unborn, how then is He born as the son of Vasudeva and Devakī? He is fearful even to kāla, the supreme fear, and yet the Lord is afraid of fighting Jarāsandha and takes shelter in a fort. How can one who is full in Himself take pleasure in the association of many women? How can He take wives and, just like a householder, take pleasure in the association of family members, children, relatives and parents? All these apparently contradictory happenings bewilder even the greatest learned scholars, who, thus bewildered, cannot understand whether inactivity is a fact or whether His activities are only imitations.

The solution is that the Lord has nothing to do with anything mundane. All His activities are transcendental. This cannot be understood by the mundane speculators. For the mundane speculators there is certainly a kind of bewilderment, but for the transcendental devotees there is nothing astonishing in this. The Brahman conception of the Absolute Truth is certainly the negation of all mundane activities, but the Parabrahman conception is full with transcendental activities. One who knows the distinctions between the conception of Brahman and the conception of Supreme Brahman is certainly the real transcendentalist. There is no bewilderment for such transcendentalists. The Lord Himself also declares in Bhagavad-gītā (10.2), "Even the great sages and demigods can know hardly anything about My activities and transcendental potencies." The right explanation of the Lord's activities is given by Grandfather Bhīṣmadeva (Bhāg. 1.9.16) as follows:

na hy asya karhicid rājan
pumān veda vidhitsitam
yad-vijijñāsayā yuktā
muhyanti kavayo 'pi hi

TEXT 17

mantreṣu māṁ vā upahūya yat tvam

akuṇṭhitākhaṇḍa-sadātma-bodhaḥ

pṛccheḥ prabho mugdha ivāpramattas

tan no mano mohayatīva deva

SYNONYMS

mantreṣu-in consultations; mām-unto me; vai-as either; upahūya-by calling; yat-as much as; tvam-Your Lordship; akuṇṭhita-without hesitation; akhaṇḍa-without being separated; sadā-eternally; ātma-self; bodhaḥ-intelligent; pṛccheḥ-asked; prabho-O my Lord; mugdhaḥ-bewildered; iva-as if it were so; apramattaḥ-although never bewildered; tat-that; naḥ-our; manaḥ-mind; mohayati-bewilders; iva-as it is so; deva-O my Lord.

O my Lord, Your eternal Self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.

Uddhava was never actually bewildered, but he says that all these contradictions appear to be bewildering. The whole discussion between Kṛṣṇa and Uddhava was meant for the benefit of Maitreya, who was sitting nearby. The Lord used to call Uddhava for consultation when the city was attacked by Jarāsandha and others and when He executed great sacrifices as part of His routine royal work as Lord of Dvārakā. The Lord has no past, present and future because He is unhampered by the influence of eternal time and thus nothing is hidden from Him. He is eternally self-intelligent. Therefore His calling for Uddhava to give Him enlightenment is certainly astonishing. All these actions of the Lord appear to be contradictory, although there is no contradiction in the routine activities of the Lord. Therefore it is better to see them as they are and not attempt to explain them.

TEXT 18

jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ

provāca kasmai bhagavān samagram

api kṣamaṁ no grahaṇāya bhartar

vadāñjasā yad vṛjinaṁ tarema

SYNONYMS

jñānam-knowledge; param-supreme; sva-ātma-own self; rahaḥ-mystery; prakāśam-enlightening; provāca-said; kasmai-unto Ka (Brahmājī); bhagavān-the Personality of Godhead; samagram-in sum total; api-if so; kṣamam-able; naḥ-unto me; grahaṇāya-acceptable; bhartaḥ-O my Lord; vada-say; añjasā-in detail; yat-that which; vṛjinam-miseries; tarema-can cross over.

My Lord, kindly explain to us, if You think us competent to receive it, that transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmājī.

A pure devotee like Uddhava has no material afflictions because he engages constantly in the transcendental loving service of the Lord. A devotee feels afflicted without the association of the Lord. Constant remembrance of the Lord's activities keeps the devotee alive, and therefore Uddhava requested that the Lord please enlighten him with the knowledge of Śrīmad-Bhāgavatam, as previously instructed to Brahmājī.

TEXT 19

ity āvedita-hārdāya

mahyaṁ sa bhagavān paraḥ

ādideśāravindākṣa

ātmanaḥ paramāṁ sthitim

SYNONYMS

iti āvedita-thus being prayed to by me; hārdāya-from the core of my heart; mahyam-unto me; saḥ-He; bhagavān-the Personality of Godhead; paraḥ-Supreme; ādideśa-instructed; aravinda-akṣaḥ-the lotus-eyed; ātmanaḥ-of Himself; paramām-transcendental; sthitim-situation.

When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation.

The words paramāṁ sthitim are significant in this verse. The Lord's transcendental situation was not even spoken of to Brahmā when the four verses of Śrīmad-Bhāgavatam (2.9.33–36) were explained. This transcendental situation comprises His dealings with devotees engaged in transcendental loving service, as exhibited at Dvārakā and Vṛndāvana. When the Lord explained His specific transcendental situation, it was meant for Uddhava only, and therefore Uddhava particularly said mahyam ("unto me"), although the great sage Maitreya was also sitting there. Such a transcendental situation is hardly understood by those whose devotion is mixed with speculative knowledge or fruitive activities. The Lord's activities in confidential love are very rarely disclosed to the general devotees who are attracted by devotion mixed with knowledge and mysticism. Such activities are the inconceivable pastimes of the Lord.

TEXT 20

sa evam ārādhita-pāda-tīrthād

adhīta-tattvātma-vibodha-mārgaḥ

praṇamya pādau parivṛtya devam

ihāgato 'haṁ virahāturātmā

SYNONYMS

saḥ-so myself; evam-thus; ārādhita-worshiped; pāda-tīrthāt-from the Personality of Godhead; adhīta-studied; tattva-ātma-self-knowledge; vibodha-understanding; mārgaḥ-path; praṇamya-after saluting; pādau-at His lotus feet; parivṛtya-after circumambulating; devam-the Lord; iha-at this place; āgataḥ-reached; aham-I; viraha-separation; ātura-ātmā-aggrieved in self.

I have studied the path of understanding self-knowledge from my spiritual master, the Personality of Godhead, and thus after circumambulating Him I have come to this place, very much aggrieved due to separation.

Śrī Uddhava's actual life is the direct symbol of the catuḥ-ślokī Bhāgavatam enunciated first to Brahmājī by the Personality of Godhead. These four very great and important verses from Śrīmad-Bhāgavatam are particularly taken out by the Māyāvādī speculators, who construe a different purport to suit their impersonal view of monism. Here is the proper answer to such unauthorized speculators. The verses of Śrīmad-Bhāgavatam are purely theistic science understandable by the postgraduate students of Bhagavad-gītā, The unauthorized dry speculators are offenders at the lotus feet of the Lord Śrī Kṛṣṇa because they distort the purports of Bhagavad-gītā and Śrīmad-Bhāgavatam to mislead the public and prepare a direct path to the hell known as Andha-tāmisra. As confirmed in Bhagavad-gītā (16.20) such envious speculators are without knowledge and are surely condemned life after life. They unnecessarily take shelter of Śrīpāda Śaṅkarācārya, but he was not so drastic as to commit an offense at the lotus feet of Lord Kṛṣṇa. According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance. It was an emergency. Thus Lord Kṛṣṇa was accepted by Śaṅkarācārya as the Supreme Personality of Godhead in his commentation on Bhagavad-gītā. Since he was a great devotee of Lord Kṛṣṇa, he did not dare write any commentary on Śrīmad-Bhāgavatam because that would have been a direct offense at the lotus feet of the Lord. But later speculators, in the name of Māyāvāda philosophy, unnecessarily make their commentary on the catuḥ-ślokī Bhāgavatam without any bona fide intent.

The monistic dry speculators have no business in the Śrīmad-Bhāgavatam because this particular Vedic literature is forbidden for them by the great author himself. Śrīla Vyāsadeva has definitely forbidden persons engaged in religiosity, economic development, sense gratification and, finally, salvation, from trying to understand Śrīmad-Bhāgavatam, which is not meant for them (Bhāg. 1.1.2). Śrīpāda Śrīdhara Svāmī, the great commentator on Śrīmad-Bhāgavatam, has definitely forbidden the salvationists or monists to deal in Śrīmad-Bhāgavatam. It is not for them. Yet such unauthorized persons perversely try to understand Śrīmad-Bhāgavatam, and thus they commit offenses at the feet of the Lord, which even Śrīpāda Śaṅkarācārya dared not do. Thus they prepare for their continuation of miserable life. It should be particularly noted herein that Uddhava studied the catuḥ-ślokī Bhāgavatam directly from the Lord, who spoke them first to Brahmājī, and this time the Lord explained more confidentially the self-knowledge mentioned as the paramāṁ sthitim. Upon learning such self-knowledge of love, Uddhava felt very much aggrieved by feelings of separation from the Lord. Unless one is awakened to the stage of Uddhava-everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also-one cannot understand the real import of the four essential verses of Śrīmad-Bhāgavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense.

TEXT 21

so 'haṁ tad-darśanāhlāda-

viyogārti-yutaḥ prabho

gamiṣye dayitaṁ tasya

badaryāśrama-maṇḍalam

SYNONYMS

saḥ aham-thus myself; tat-His; darśana-audience; āhlāda-pleasure; viyoga-without that; ārti-yutaḥ-afflicted by distress; prabho-my dear sir; gamiṣye-shall go; dayitam-so instructed; tasya-His; badaryāśrama-Badarikāśrama, in the Himalayas; maṇḍalam-association.

My dear Vidura, now I am mad for want of the pleasure of seeing Him, and just to mitigate this I am now proceeding to Badarikāśrama in the Himalayas for association, as I have been instructed by Him.

A pure devotee of the Lord of the standard of Uddhava constantly associates with the Lord in the double perception of simultaneous separation and meeting. The pure devotee is not for a moment unengaged in the transcendental service of the Lord. Execution of the Lord's service is the main occupation of the pure devotee. Uddhava's separation from the Lord was unbearable, and therefore he started to Badarikāśrama in obedience to the Lord's order because the order of the Lord and the Lord Himself are identical. As long as one is engaged in the execution of the order of the Lord, there is no factual separation from Him.

TEXT 22

yatra nārāyaṇo devo

naraś ca bhagavān ṛṣiḥ

mṛdu tīvraṁ tapo dīrghaṁ

tepāte loka-bhāvanau

SYNONYMS

yatra-where; nārāyaṇaḥ-the Personality of Godhead; devaḥ-by incarnation; naraḥ-human being; ca-also; bhagavān-the Lord; ṛṣiḥ-great sage; mṛdu-amiable to everyone; tīvram-severe; tapaḥ-penance; dīrgham-very long; tepāte-performing; loka-bhāvanau-welfare of all living entities.

There in Badarikāśrama the Personality of Godhead, in His incarnation as the sages Nara and Nārāyaṇa, has been undergoing great penance since time immemorial for the welfare of all amiable living entities.

Badarikāśrama in the Himalayas, the abode of the Nara-Nārāyaṇa sages, is a great place of pilgrimage for the Hindus. Even up to the present, hundreds and thousands of pious Hindus go to pay respects to the incarnation of Godhead Nara-Nārāyaṇa. It appears that even five thousand years ago this holy place was being visited by such a holy being as Uddhava, and even at that time the place was known to be very, very old. This particular pilgrimage site is very difficult to visit for ordinary men because of its difficult situation in the Himalayas in a place which is covered by ice almost all year. A few months during the summer season people can visit this place at great personal inconvenience. There are four dhāmas, or kingdoms of God, which represent the planets of the spiritual sky, which consists of the brahmajyoti and the Vaikuṇṭhas. These are Badarikāśrama, Rameśvara, Jagannātha Purī and Dvārakā. Faithful Hindus still visit all these holy places for perfection of spiritual realization, following in the footsteps of devotees like Uddhava.

TEXT 23

śrī-śuka uvāca

ity uddhavād upākarṇya

suhṛdāṁ duḥsahaṁ vadham

jñānenāśamayat kṣattā

śokam utpatitaṁ budhaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śuka Gosvāmī said; iti-thus; uddhavāt-from Uddhava; upākarṇya-hearing; suhṛdām-of friends and relatives; duḥsaham-unbearable; vadham-annihilation; jñānena-by transcendental knowledge; aśamayat-pacified himself; kṣattā-Vidura; śokam-bereavement; utpatitam-arisen; budhaḥ-the learned.

Śrī Śukadeva Gosvāmī said: After hearing from Uddhava all about the annihilation of his friends and relatives, the learned Vidura pacified his overwhelming bereavement by dint of his transcendental knowledge.

Vidura was informed that the result of the Battle of Kurukṣetra was the annihilation of his friends and relatives as well as the destruction of the Yadu dynasty and also the passing away of the Lord. All these hurled him into bereavement for the time being, but because he was highly advanced in transcendental knowledge, he was quite competent to pacify himself by enlightenment. As it is stated in Bhagavad-gītā due to our long association with bodily relationships, bereavement on account of the annihilation of friends and relatives is not at all astonishing, but one has to learn the art of subduing such bereavement with higher, transcendental knowledge. The talks between Uddhava and Vidura on the topic of Kṛṣṇa began at sunset, and Vidura was now further advanced in knowledge due to his association with Uddhava.

TEXT 24

sa taṁ mahā-bhāgavataṁ

vrajantaṁ kauravarṣabhaḥ

viśrambhād abhyadhattedaṁ

mukhyaṁ kṛṣṇa-parigrahe

SYNONYMS

saḥ-Vidura; tam-unto Uddhava; mahā-bhāgavatam-the great devotee of the Lord; vrajantam-while going; kaurava-ṛṣabhaḥ-the best amongst the Kauravas; viśrambhāt-out of confidence; abhyadhatta-submitted; idam-this; mukhyam-unto the chief; kṛṣṇa-Lord Kṛṣṇa; parigrahe-in devotional service to the Lord.

While Uddhava, the chief and most confidential amongst the devotees of the Lord, was going away, Vidura, in affection and confidence, questioned him.

Vidura was much older than Uddhava. By family relationship Uddhava was a contemporary brother of Kṛṣṇa's, while Vidura was as elderly as Kṛṣṇa's father Vasudeva. But although junior by age, Uddhava was much advanced in the devotional service of the Lord, and therefore he is described herein as the chief amongst the devotees of the Lord. Vidura was confident about this, and thus he addressed Uddhava in that higher category. That is the way of courteous dealings between two devotees.

TEXT 25

vidura uvāca

jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ

yad āha yogeśvara īśvaras te

vaktuṁ bhavān no 'rhati yad dhi viṣṇor

bhṛtyāḥ sva-bhṛtyārtha-kṛtaś caranti

SYNONYMS

viduraḥ uvāca-Vidura said; jñānam-knowledge; param-transcendental; sva-ātma-regarding the self; rahaḥ-mystery; prakāśam-enlightening; yat-that which; āha-said; yoga-īśvaraḥ-the master of all mystics; īśvaraḥ-the Lord; te-unto you; vaktum-to narrate; bhavān-your good self; naḥ-unto me; arhati-deserve; yat-for; hi-reason of; viṣṇoḥ-of Lord Viṣṇu; bhṛtyāḥ-servants; sva-bhṛtya-artha-kṛtaḥ-for the interest of their servants; caranti-do wander.

Vidura said: O Uddhava, because the servants of Viṣṇu, the Lord, wander in the interest of serving others, it is quite fit that you kindly describe the self-knowledge with which you have been enlightened by the Lord Himself.

The servants of the Lord are actually the servants of society. They have no interest in human society other than to enlighten it in transcendental knowledge; they are interested in imparting knowledge of the relationship of the living being with the Supreme Lord, the activities in that transcendental relationship, and the ultimate goal of human life. That is the real knowledge which can help society achieve the real aim of human welfare. Knowledge in the matter of the bodily necessities of eating, sleeping, mating and fearing, transformed into various branches of advancement of knowledge, is all temporary. A living being is not the material body but an eternal part and parcel of the Supreme Being, and thus revival of his self-knowledge is essential. Without this knowledge, the human life is baffled. The servants of the Lord, Viṣṇu, are entrusted with this responsible work, and so they wander over the earth and to all other planets in the universe. Thus the knowledge which was received by Uddhava directly from the Lord deserves to be distributed in human society, especially to persons like Vidura, who are highly advanced in the devotional service of the Lord.

Real transcendental knowledge descends in the disciplic succession from the Lord to Uddhava, from Uddhava to Vidura and so on. Such supreme transcendental knowledge is not possible to achieve by the process of imperfect speculation as performed by the so-called learned mundane wranglers. Vidura was anxious to know from Uddhava that confidential knowledge known as paramāṁ sthitim, in which the Lord is known by His transcendental pastimes. Although Vidura was older than Uddhava, he was anxious to become a servant of Uddhava in the transcendental relationship. This formula of transcendental disciplic succession is taught by Lord Caitanya also. Lord Caitanya advises that one receive transcendental knowledge from anyone-whether a brāhmaṇa or a śūdra, a householder or a sannyāsī-provided that person is factually conversant with the science of Kṛṣṇa. A person who knows the science of Kṛṣṇa is factually a bona fide spiritual master.

TEXT 26

uddhava uvāca

nanu te tattva-saṁrādhya

ṛṣiḥ kauṣāravo 'ntike

sākṣād bhagavatādiṣṭo

martya-lokaṁ jihāsatā

SYNONYMS

uddhavaḥ uvāca-Uddhava said; nanu-however; te-of yourself; tattva-saṁrādhyaḥ-one who is worshipable for reception of transcendental knowledge; ṛṣiḥ-learned scholar; kauṣāravaḥ-unto the son of Kuṣāru (Maitreya); antike-staying nearby; sākṣāt-directly; bhagavatā-by the Personality of Godhead; ādiṣṭaḥ-instructed; martya-lokam-mortal world; jihāsatā-while quitting.

Śrī Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world.

Although one may be well versed in the transcendental science, one should be careful about the offense of maryādā-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryādā-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Ṛṣi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava's father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryādā-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one's own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization.

TEXT 27

śrī-śuka uvāca

iti saha vidureṇa viśva-mūrter

guṇa-kathayā sudhayā plāvitorutāpaḥ

kṣaṇam iva puline yamasvasus tāṁ

samuṣita aupagavir niśāṁ tato 'gāt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; saha-along with; vidureṇa-Vidura; viśva-mūrteḥ-of the Universal Person; guṇa-kathayā-in the discourse of transcendental qualities; sudhayā-nectarean; plāvita-uru-tāpaḥ-overwhelmed by great affliction; kṣaṇam-moment; iva-like that; puline-on the bank of; yamasvasuḥ tām-River Yamunā; samuṣitaḥ-passed on; aupagaviḥ-the son of Aupagava (Uddhava); niśām-the night; tataḥ-thereafter; agāt-went away.

Śukadeva Gosvāmī said: O King, after thus discussing with Vidura the transcendental name, fame, qualities, etc., on the bank of the Yamunā, Uddhava was overwhelmed with great affliction. He passed the night as if it were a moment, and thereafter he went away.

The word used here for Kṛṣṇa is viśva-mūrti. Both Uddhava and Vidura were in great affliction because of Lord Kṛṣṇa's departure, and the more they discussed the transcendental name, fame and qualities of the Lord, the more the picture of the Lord became visible to them everywhere. Such visualization of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth. When the Lord is perceived as viśva-mūrti, it is not that He loses His personality or transcendental eternal form, but He becomes visible in the same form everywhere.

TEXT 28

rājovāca

nidhanam upagateṣu vṛṣṇi-bhojeṣv

adhiratha-yūthapa-yūthapeṣu mukhyaḥ

sa tu katham avaśiṣṭa uddhavo yad

dharir api tatyaja ākṛtiṁ tryadhīśaḥ

SYNONYMS

rājā uvāca-the King inquired; nidhanam-destruction; upagateṣu-having overtaken; vṛṣṇi-of the Vṛṣṇi dynasty; bhojeṣu-the Bhoja dynasty; adhiratha-great commander; yūtha-pa-commander in chief; yūtha-peṣu-amongst them; mukhyaḥ-prominent; saḥ-he; tu-only; katham-how; avaśiṣṭaḥ-remained; uddhavaḥ-Uddhava; yat-whereas; hariḥ-the Personality of Godhead; api-also; tatyaje-finished; ākṛtim-complete pastimes; tri-adhīśaḥ-the Lord of the three worlds.

The King inquired: At the end of the pastimes of the Lord of the three worlds, Śrī Kṛṣṇa, and after the disappearance of the members of the Vṛṣṇi and Bhoja dynasties, who were the best of the great commanders, why did Uddhava alone remain?

According to Śrī Jīva Gosvāmī, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence. And because the abode of the Lord is the highest manifestation of transcendental opulence, His abode can therefore be called nidhanam. Apart from the grammatical elucidation, the real purpose of the word nidhanam is to indicate that all the members of the Vṛṣṇi and Bhoja dynasties were direct associates of the Lord, and after the end of His pastimes, all the associates were dispatched to their respective positions in the transcendental abode.

Śrīla Viśvanātha Cakravartī Ṭhākura elucidates the meaning of ākṛtim as pastimes. A means complete, and kṛtim means transcendental pastimes. Since the Lord is identical with His transcendental body, there is no question of His changing or quitting His body. To act in accordance with the rules and customs of the material world, the Lord seems to take His birth or leave His body, but the pure devotees of the Lord know well the actual fact. It is necessary, therefore, for the serious students of Śrīmad-Bhāgavatam to follow the notes and comments of the great ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī. To others, who are not devotees of the Lord, the comments and explanations of such ācāryas may appear to he grammatical jugglery, but to the students who are in the line of disciplic succession, the explanations of the great ācāryas are quite fit.

The word upagateṣu is also significant. All the members of Vṛṣṇi and Bhoja directly reached the abode of the Lord. Other devotees do not reach the abode of the Lord directly, but the pure associates of the Lord have no attraction for the opulence of any planets of the material world. Sometimes, due to inquisitiveness, devotees who are to be promoted to the abode of the Lord have some attraction for the opulence of the higher material planets above the earth, and thus they desire to see them while going up to the perfection. But the Vṛṣṇis and Bhojas were directly dispatched because they had no attraction for material planets. Śrīla Viśvanātha Cakravartī Ṭhākura also suggests that according to the Amara-kośa dictionary, ākṛti also means "signal." Lord Kṛṣṇa ordered Uddhava by signal to go to Badarikāśrama after His departure, and Uddhava, as a pure devotee of the Lord, carried out the order more faithfully than going back to Godhead, or the abode of the Lord. That was the cause of his remaining alone even after the departure of the Lord from the face of the earth.

TEXT 29

śrī-śuka uvāca

brahma-śāpāpadeśena

kālenāmogha-vāñchitaḥ

saṁhṛtya sva-kulaṁ sphītaṁ

tyakṣyan deham acintayat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; brahma-śāpa-cursing by the brāhmaṇas; apadeśena-on the plea, by such a show; kālena-by the eternal time; amogha-unfailing; vāñchitaḥ-one who so desires; saṁhṛtya-closing; sva-kulam-own family; sphītam-excessively numerous; tyakṣyan-after giving up; deham-the universal form; acintayat-thought to Himself.

Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.

In this verse the word tyakṣyan is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his Kṛṣṇa-sandarbha.

According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word sphītam is also used, which indicates that He left His gigantic universal form called the virāṭ-rūpa, not His primeval, eternal form, because there is hardly any possibility of His changing His form of sac-cid-ānanda. This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.

By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [BRS. 1.2.234]. The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.

Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in Bhagavad-gītā, as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.

TEXT 30

asmāl lokād uparate

mayi jñānaṁ mad-āśrayam

arhaty uddhava evāddhā

sampraty ātmavatāṁ varaḥ

SYNONYMS

asmāt-from this (universe); lokāt-earth; uparate-having disappeared; mayi-of Myself; jñānam-knowledge; mat-āśrayam-concerning Myself; arhati-deserves; uddhavaḥ-Uddhava; eva-certainly; addhā-directly; samprati-at the present moment; ātmavatām-of the devotees; varaḥ-foremost.

Now I shall leave the vision of this mundane world, and I see that Uddhava, the foremost of My devotees, is the only one who can be directly entrusted with knowledge about Me.

Jñānaṁ mad-āśrayam is significant in this verse. Transcendental knowledge has three departmental divisions, namely knowledge of impersonal Brahman, knowledge of the all-pervading Supersoul and knowledge of the Personality of Godhead. Out of the three, transcendental knowledge of the Personality of Godhead has special significance and is known as bhagavat-tattva-vijñāna, specific knowledge of the Personality of Godhead. This specific knowledge is realized by pure devotional service and no other means. Bhagavad-gītā (18.55) confirms this: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. "Only persons engaged in devotional service can factually know the transcendental position of the Lord." Uddhava was considered to be the best amongst all devotees of that time, and therefore he was directly instructed by the Lord's grace, so that people might take advantage of Uddhava's knowledge after the disappearance of the Lord from the vision of the world. This is one of the reasons why Uddhava was advised to go to Badarikāśrama, where the Lord is personally represented by the Nara-Nārāyaṇa Deity. One who is transcendentally advanced can gain direct inspiration from the temple Deity, and thus a devotee of the Lord always takes shelter of a recognized temple of the Lord in order to make tangible advancement in transcendental knowledge by the grace of the Lord.

TEXT 31

noddhavo 'ṇv api man-nyūno

yad guṇair nārditaḥ prabhuḥ

ato mad-vayunaṁ lokaṁ

grāhayann iha tiṣṭhatu

SYNONYMS

na-not; uddhavaḥ-Uddhava; aṇu-slightly; api-also; mat-to Myself; nyūnaḥ-inferior; yat-because; guṇaiḥ-by the modes of material nature; na-nor; arditaḥ-affected; prabhuḥ-master; ataḥ-therefore; mat-vayunam-knowledge of Me (the Personality of Godhead); lokam-the world; grāhayan-just to disseminate; iha-in this world; tiṣṭhatu-may remain.

Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead.

The specific qualification for becoming the representative of the Lord is to be unaffected by the material modes of nature. The highest qualification of a person in the material world is to be a brāhmaṇa. But since a brāhmaṇa is in the mode of goodness, to be a brāhmaṇa is not sufficient for becoming a representative of the Lord. One has to transcend the mode of goodness also and be situated in unalloyed goodness, unaffected by any of the qualities of material nature. This stage of transcendental qualification is called śuddha-sattva, or vasudeva, and in this stage the science of God can be realized. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord. A person who is able to attain this transcendental qualification is called jīvan-mukta, or liberated, even though he is apparently in material conditions. This liberation is achieved by one who constantly engages in the transcendental loving service of the Lord. In Bhakti-rasāmṛta-sindhu (1.2.187) it is stated:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence." Uddhava was in such a transcendental position, and thus he was selected to be the factual representative of the Lord in His bodily absence from the vision of the world. Such a devotee of the Lord is never affected by material strength, intelligence or even renunciation. Such a devotee of the Lord can withstand all onslaughts of material nature, and therefore he is known as gosvāmī. Only such gosvāmīs can penetrate the mysteries of the Lord's transcendental loving relationships.

TEXT 32

evaṁ tri-loka-guruṇā

sandiṣṭaḥ śabda-yoninā

badaryāśramam āsādya

harim īje samādhinā

SYNONYMS

evam-thus; tri-loka-three worlds; guruṇā-by the spiritual master; sandiṣṭaḥ-being perfectly taught; śabda-yoninā-by one who is the source of all Vedic knowledge; badaryāśramam-in the pilgrimage site of Badarikāśrama; āsādya-reaching; harim-unto the Lord; īje-satisfied; samādhinā-by trance.

Śukadeva Gosvāmī informed the King that Uddhava, being thus instructed by the Supreme Personality of Godhead, who is the source of all Vedic knowledge and the spiritual master of the three worlds, reached the pilgrimage site of Badarikāśrama and engaged himself there in trance to satisfy the Lord.

Lord Śrī Kṛṣṇa is factually the spiritual master of the three worlds, and He is the original source of all Vedic knowledge. It is very difficult, however, to understand the personal feature of the Absolute Truth, even from the Vedas. His personal instructions are needed in order to understand the Personality of Godhead as the Supreme Absolute Truth. Bhagavad-gītā is the evidence of such transcendental knowledge in gist. One cannot know the Supreme Lord unless one is graced by the Lord Himself. Lord Kṛṣṇa exhibited this specific mercy towards Arjuna and Uddhava while He was in the material world.

Undoubtedly Bhagavad-gītā was spoken by the Lord on the Battlefield of Kurukṣetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagavad-gītā, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagavad-gītā. Persons who are attached to the words of the Vedas may also know from this verse that the Lord is the source of all Vedic knowledge. One who is unable to understand the Supreme Personality of Godhead by going through the pages of the Vedas may take shelter of one of the Lord's devotees, such as Uddhava, in order to advance further in knowledge of the Supreme Personality of Godhead. The Brahma-saṁhitā says that it is very difficult to understand the Supreme Personality of Godhead from the Vedas, but He is easily understood from a pure devotee like Uddhava. Taking mercy on the great sages who lived at Badarikāśrama, the Lord authorized Uddhava to speak on His behalf. Unless one has such authorization, one cannot understand or preach the devotional service of the Lord.

While present on this earth, the Lord executed many uncommon activities, even traveling in space to bring down the pārijāta from heaven and recovering the son of His teacher (Sāndīpani Muni) from the regions of death. Uddhava was certainly informed of the conditions of life on other planets, and all the sages were anxious to know of them, just as we are anxious to know about the planets in space. Uddhava was particularly deputed to carry a message to Badarikāśrama, not only to the sages of that place of pilgrimage but also to the Nara-Nārāyaṇa Deities. Such a message must have been more confidential than the knowledge described in the pages of the Vedas.

The Lord is undoubtedly the source of all knowledge, and the messages dispatched through Uddhava to Nara-Nārāyaṇa and other sages were also part of the Vedic knowledge, but they were more confidential and could be sent or understood only through such a pure devotee as Uddhava. Since such confidential knowledge was known only to the Lord and Uddhava, it is said that Uddhava was as good as the Lord Himself. Every living entity can, like Uddhava, also become a confidential messenger on the same level as the Lord, provided he becomes confidential himself by dint of loving devotional service. Such confidential knowledge is entrusted, as confirmed in Bhagavad-gītā only to pure devotees like Uddhava and Arjuna, and one has to learn the mystery through them, and not otherwise. One cannot understand Bhagavad-gītā or Śrīmad-Bhāgavatam without the help of such confidential devotees of the Lord. According to Śrīla Viśvanātha Cakravartī Ṭhākura, that confidential message must have concerned the mystery of His departure and the annihilation of His dynasty after the end of His appearance in the mundane world for one hundred years. Everyone must have been very anxious to know about the mystery of the annihilation of the Yadu dynasty, and that message must have been explained by the Lord to Uddhava and dispatched to Badarikāśrama for the information of Nara-Nārāyaṇa and other pure devotees of the Lord.

TEXT 33

viduro 'py uddhavāc chrutvā

kṛṣṇasya paramātmanaḥ

krīḍayopātta-dehasya

karmāṇi ślāghitāni ca

SYNONYMS

viduraḥ-Vidura; api-also; uddhavāt-from the source of Uddhava; śrutvā-having heard; kṛṣṇasya-of Lord Kṛṣṇa; parama-ātmanaḥ-of the Supersoul; krīḍayā-for the sake of pastimes in the mortal world; upātta-extraordinarily accepted; dehasya-of the body; karmāṇi-transcendental activities; ślāghitāni-most glorious; ca-also.

Vidura also heard from Uddhava about the appearance and disappearance of Lord Kṛṣṇa, the Supersoul, in the mortal world, which is a subject matter sought after with great perseverance by the great sages.

The subject matter of the appearance and disappearance of the Supersoul, Lord Śrī Kṛṣṇa, is a mystery even for the great sages. The word paramātmanaḥ is significant in this verse. An ordinary living being is generally called the ātmā, but Lord Kṛṣṇa is never an ordinary living being because He is paramātmā, the Supersoul. Yet His appearance as one of the human beings and His disappearance again from the mortal world are subject matters for the research workers who execute research work with great perseverance. Such subject matters are certainly of increasing interest because the researchers have to search out the transcendental abode of the Lord, which He enters after finishing His pastimes in the mortal world. But even the great sages have no information that beyond the material sky is the spiritual sky where Śrī Kṛṣṇa eternally resides with His associates, although at the same time He exhibits His pastimes in the mortal world in all the universes one after another. This fact is confirmed in Brahma-saṁhitā (5.37): goloka eva nivasaty akhilātma-bhūtaḥ. "The Lord, by His inconceivable potency, resides in His eternal abode, Goloka, yet at the same time, as the Supersoul, He is present everywhere-in both the spiritual and material skies-by His multivarieties of manifestation." Therefore His appearance and disappearance are simultaneously going on, and no one can say definitely which of them is the beginning and which is the end. His eternal pastimes have no beginning or end, and one has to learn of them from the pure devotee only and not waste valuable time in so-called research work.

TEXT 34

deha-nyāsaṁ ca tasyaivaṁ

dhīrāṇāṁ dhairya-vardhanam

anyeṣāṁ duṣkarataraṁ

paśūnāṁ viklavātmanām

SYNONYMS

deha-nyāsam-entering the body; ca-also; tasya-His; evam-also; dhīrāṇām-of great sages; dhairya-perseverance; vardhanam-increasing; anyeṣām-for others; duṣkara-taram-very difficult to ascertain; paśūnām-of the beasts; viklava-disturbed; ātmanām-of such a mind.

The Lord's glorious acts and His acceptance of various transcendental forms for the performance of extraordinary pastimes in the mortal world are very difficult for anyone other than His devotees to understand, and for the beasts they are simply a mental disturbance.

The transcendental forms and pastimes of the Lord, as described in Bhagavad-gītā, are difficult subject matters for those who are not devotees to understand. The Lord never reveals Himself to persons like the jñānīs and yogīs. And there are others who, because of their envying the Lord from the bottom of their hearts, are classified amongst the beasts, and for such envious beasts the subject matter of the Lord's appearance and disappearance is simply a mental disturbance. As confirmed in Bhagavad-gītā (7.15), the miscreants who are simply concerned with material enjoyment, who work very hard like beasts of burden, can hardly know the Personality of Godhead at any stage due to āsurika-bhāva, or a spirit of revolt against the Supreme Lord.

The transcendental bodily expansions manifested by the Lord for His pastimes in the mortal world, and the appearance and disappearance of such transcendental expansions, are difficult subject matters, and those who are not devotees are advised not to discuss the Lord's appearance and disappearance, lest they commit further offenses at the lotus feet of the Lord. The more they discuss the transcendental appearance and disappearance of the Lord in the asuric spirit, the more they enter into the darkest region of hell, as stated in Bhagavad-gītā (16.20). Anyone who is against the transcendental loving service of the Lord is more or less a beastly creature, as confirmed in this verse of Śrīmad-Bhāgavatam.

TEXT 35

ātmānaṁ ca kuru-śreṣṭha

kṛṣṇena manasekṣitam

dhyāyan gate bhāgavate

ruroda prema-vihvalaḥ

SYNONYMS

ātmānam-himself; ca-also; kuru-śreṣṭha-O best amongst the Kurus; kṛṣṇena-by Kṛṣṇa; manasā-by the mind; īkṣitam-remembered; dhyāyan-thus thinking of; gate-having gone; bhāgavate-of the devotee; ruroda-cried loudly; prema-vihvalaḥ-overwhelmed by the ecstasy of love.

Understanding that he was remembered by Lord Kṛṣṇa [while quitting this world], Vidura began to cry loudly, overwhelmed by the ecstasy of love.

Vidura was overwhelmed by the ecstasy of love when he understood that Lord Kṛṣṇa, the Supreme Personality of Godhead, thought of him at the last moment. Although he thought of himself as insignificant, he was remembered by the Lord, by His causeless mercy. Vidura accepted this as a great favor, and thus he cried. This crying is the last word in the progressive path of devotional service. One who can cry for the Lord in love is certainly successful in the line of devotional service.

TEXT 36

kālindyāḥ katibhiḥ siddha

ahobhir bharatarṣabha

prāpadyata svaḥ-saritaṁ

yatra mitrā-suto muniḥ

SYNONYMS

kālindyāḥ-on the bank of the Yamunā; katibhiḥ-a few; siddhe-being so passed; ahobhiḥ-days; bharata-ṛṣabha-O best of the Bharata dynasty; prāpadyata-reached; svaḥ-saritam-the celestial water of the Ganges; yatra-where; mitrā-sutaḥ-the son of Mitra-; muniḥ-sage.

After passing a few days on the bank of the River Yamunā, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated.

Thus end the Bhaktivedanta purports of the Fourth Chapter, Third Canto, of the Śrīmad-Bhāgavatam, entitled "Vidura Approaches Maitreya."

Chapter Five

Vidura's Talks with Maitreya

TEXT 1

śrī-śuka uvāca

dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṁ

maitreyam āsīnam agādha-bodham

kṣattopasṛtyācyuta-bhāva-siddhaḥ

papraccha sauśīlya-guṇābhitṛptaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; dvāri-at the source of; dyu-nadyāḥ-the celestial River Ganges; ṛṣabhaḥ-the best of the Kurus; kurūṇām-of the Kurus; maitreyam-unto Maitreya; āsīnam-sitting; agādha-bodham-of unfathomed knowledge; kṣattā-Vidura; upasṛtya-having approached nearer; acyuta-the infallible Lord; bhāva-character; siddhaḥ-perfect; papraccha-inquired; sauśīlya-gentleness; guṇa-abhitṛptaḥ-satisfied in transcendental qualities.

Śukadeva Gosvāmī said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges River [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him.

Vidura was already perfect due to his unalloyed devotion to the infallible Lord. The Lord and the living entities are all qualitatively the same by nature, but the Lord is quantitatively much greater than any individual living entity. He is ever infallible, whereas the living entities are prone to fall under the illusory energy. Vidura had already surpassed the fallible nature of the living entity in conditional life due to his being acyuta-bhāva, or legitimately absorbed in the devotional service of the Lord. This stage of life is called acyuta-bhāva-siddha, or perfection by dint of devotional service. Anyone, therefore, who is absorbed in the devotional service of the Lord is a liberated soul and has all admirable qualities. The learned sage Maitreya was sitting in a solitary place on the bank of the Ganges at Hardwar, and Vidura, who was a perfect devotee of the Lord and possessed all good transcendental qualities, approached him for inquiry.

TEXT 2

vidura uvāca

sukhāya karmāṇi karoti loko

na taiḥ sukhaṁ vānyad-upāramaṁ vā

vindeta bhūyas tata eva duḥkhaṁ

yad atra yuktaṁ bhagavān vaden naḥ

SYNONYMS

viduraḥ uvāca-Vidura said; sukhāya-for attaining happiness; karmāṇi-fruitive activities; karoti-everyone does so; lokaḥ-in this world; na-never; taiḥ-by those activities; sukham-any happiness; vā-or; anyat-differently; upāramam-satiation; vā-either; vindeta-achieves; bhūyaḥ-on the contrary; tataḥ-by such activities; eva-certainly; duḥkham-miseries; yat-that which; atra-under the circumstances; yuktam-right course; bhagavān-O great one; vadet-may kindly enlighten; naḥ-us.

Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.

Vidura asked Maitreya some common questions, which was not originally his intention. Uddhava asked Vidura to approach Maitreya Muni and inquire into all the truths concerning the Lord, His name, fame, quality, form, pastimes, entourage, etc., and thus when Vidura approached Maitreya, he should have asked only about the Lord. But out of natural humility he did not immediately ask about the Lord, but inquired into a subject which would be of great importance to the common man. A common man cannot understand the Lord. He must first know the real position of his life under the influence of the illusory energy. In illusion one thinks that he can be happy only by fruitive activities, but what actually happens is that one becomes more and more entangled in the network of action and reaction and does not find any solution to the problem of life. There is a nice song in this connection: "Because of a great desire to have all happiness in life, I built this house. But unfortunately the whole scheme has turned to ashes because the house was unexpectedly set on fire." The law of nature is like that. Everyone tries to become happy by planning in the material world, but the law of nature is so cruel that it sets fire to one's schemes; the fruitive worker is not happy in his schemes, nor is there any satiation of his continuous hankering for happiness.

TEXT 3

janasya kṛṣṇād vimukhasya daivād

adharma-śīlasya suduḥkhitasya

anugrahāyeha caranti nūnaṁ

bhūtāni bhavyāni janārdanasya

SYNONYMS

janasya-of the common man; kṛṣṇāt-from the Supreme Lord, Kṛṣṇa; vimukhasya-of the one who has turned his face against the Lord; daivāt-by the influence of external energy; adharma-śīlasya-of one who is engaged in irreligion; su-duḥkhitasya-of one who is always unhappy; anugrahāya-due to being compassionate towards them; iha-in this world; caranti-wander; nūnam-certainly; bhūtāni-persons; bhavyāni-great philanthropic souls; janārdanasya-of the Supreme Personality of Godhead.

O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.

To be obedient to the wishes of the Supreme Lord is the natural position of every living entity. But due only to past misdeeds, a living being becomes averse to the sense of subordination to the Lord and suffers all the miseries of material existence. No one has anything to do but render devotional service to the Supreme Lord, Śrī Kṛṣṇa. Therefore any activity other than transcendental loving service to the Lord is more or less a rebellious action against the supreme will. All fruitive activity, empirical philosophy and mysticism are more or less against the sense of subordination to the Lord, and any living entity engaged in such rebellious activity is more or less condemned by the laws of material nature, which work under the subordination of the Lord. Great unalloyed devotees of the Lord are compassionate towards the fallen, and therefore they travel all over the world with the mission of bringing souls back to Godhead, back to home. Such pure devotees of the Lord carry the message of Godhead in order to deliver the fallen souls, and therefore the common man who is bewildered by the influence of the external energy of the Lord should avail himself of their association.

TEXT 4

tat sādhu-varyādiśa vartma śaṁ naḥ

saṁrādhito bhagavān yena puṁsām

hṛdi sthito yacchati bhakti-pūte

jñānaṁ sa-tattvādhigamaṁ purāṇam

SYNONYMS

tat-therefore; sādhu-varya-O great one amongst the saints; ādiśa-please instruct; vartma-the path; śam-auspicious; naḥ-for us; saṁrādhitaḥ-being perfectly served; bhagavān-the Personality of Godhead; yena-by which; puṁsām-of the living entity; hṛdi sthitaḥ-residing in the heart; yacchati-awards; bhakti-pūte-unto the unalloyed devotee; jñānam-knowledge; sa-that; tattva-truth; adhigamam-by which one learns; purāṇam-authorized, old.

Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.

As already explained in the First Canto of Śrīmad-Bhāgavatam, the Absolute Truth is realized in three different phases-although they are one and the same-in terms of the knower's capacity to understand. The most capable transcendentalist is the pure devotee of the Lord, who is without any tinge of fruitive actions or philosophical speculation. By devotional service only does one's heart become completely purified from all material coverings like karma, jñāna and yoga. Only in such a purified stage does the Lord, who is seated in everyone's heart with the individual soul, give instruction so that the devotee can reach the ultimate destination of going back home, back to Godhead. This is confirmed in Bhagavad-gītā (10.10): teṣāṁ satata-yuktānāṁ bhajatām. Only when the Lord is satisfied with the devotional service of the devotee does He impart knowledge, as He did for Arjuna and Uddhava.

The jñānīs, yogīs and karmīs cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord. The bhakti process, as performed under the regulative principles of vaidhī-bhakti, or devotional service following the prescribed rules and regulations, is defined by the revealed scriptures and confirmed by great ācāryas. This practice can help the neophyte devotee to rise to the stage of rāga-bhakti, in which the Lord responds from within as the caitya-guru, or the spiritual master as Superconsciousness. All transcendentalists other than devotees make no distinction between the individual soul and the Supersoul because they miscalculate the Superconsciousness and the individual consciousness to be one and the same. Such miscalculation by the nondevotees makes them unfit to receive any direction from within, and therefore they are bereft of the direct cooperation of the Lord. After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva. Pure devotional service begins from that point. The process of understanding the Absolute Truth adopted by the misguided nondualist is very difficult, whereas the devotee's way of understanding the Absolute Truth comes directly from the Lord, who is pleased by devotional service. On behalf of many neophyte devotees, Vidura, at the very first instance, inquired from Maitreya about the path of devotional service, by which the Lord, who is seated within the heart, can be pleased.

TEXT 5

karoti karmāṇi kṛtāvatāro

yāny ātma-tantro bhagavāṁs tryadhīśaḥ

yathā sasarjāgra idaṁ nirīhaḥ

saṁsthāpya vṛttiṁ jagato vidhatte

SYNONYMS

karoti-does them; karmāṇi-transcendental activities; kṛta-by accepting; avatāraḥ-incarnations; yāni-all those; ātma-tantraḥ-Self-independent; bhagavān-the Personality of Godhead; tri-adhīśaḥ-the Lord of the three worlds; yathā-as much as; sasarja-created; agre-at first; idam-this cosmic manifestation; nirīhaḥ-although desireless; saṁsthāpya-by establishing; vṛttim-means of livelihood; jagataḥ-of the universes; vidhatte-as He regulates.

O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly arranged regulative principles for its maintenance.

Lord Kṛṣṇa is the original Personality of Godhead from whom the three creative incarnations, namely the puruṣa-avatāras-Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-expand. The whole material creation is conducted by the three puruṣas in successive stages under the external energy of the Lord, and thus material nature is controlled by Him. Thinking material nature to be independent is like seeking milk from the nipplelike bags on the neck of a goat. The Lord is independent and desireless. He does not create the material world for His own satisfaction as we create our household affairs to fulfill our material desires. Actually the material world is created for the illusory enjoyment of the conditioned souls, who have been against the transcendental service of the Lord since time immemorial. But the material universes are full in themselves. There is no scarcity for maintenance in the material world. Because of their poor fund of knowledge, the materialists are disturbed when there is an apparent increase of population on the earth. Whenever there is a living being on the earth, however, his subsistence is immediately arranged by the Lord. The other species of living entities, who far outnumber human society, are never disturbed for maintenance; they are never seen dying of starvation. It is only human society that is disturbed about the food situation and, to cover up the real fact of administrative mismanagement, takes shelter in the plea that the population is excessively increasing. If there is any scarcity in the world, it is the scarcity of God consciousness, otherwise, by the grace of the Lord, there is no scarcity of anything.

TEXT 6

yathā punaḥ sve kha idaṁ niveśya

śete guhāyāṁ sa nivṛtta-vṛttiḥ

yogeśvarādhīśvara eka etad

anupraviṣṭo bahudhā yathāsīt

SYNONYMS

yathā-as much as; punaḥ-again; sve-in His; khe-form of space (virāṭ-rūpa); idam-this; niveśya-entering into; śete-lies down; guhāyām-within the universe; saḥ-He (the Personality of Godhead); nivṛtta-without endeavor; vṛttiḥ-means of livelihood; yoga-īśvara-the master of all mystic powers; adhīśvaraḥ-proprietor of everything; ekaḥ-one without a second; etat-this; anupraviṣṭaḥ-entering afterwards; bahudhā-by innumerable; yathā-as much as; āsīt-exists.

He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.

The questions regarding creation, maintenance and destruction, which are mentioned in many parts of the Śrīmad-Bhāgavatam, are in relation to different millenniums (kalpas), and therefore they are differently described by different authorities when questioned by different students. There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas. The gigantic sky is the material body of the Lord, called the virāṭ-rūpa, and all material creations are resting on the sky, or the heart of the Lord. Therefore, beginning from the sky, the first material manifestation to the gross vision, down to the earth, everything is called Brahman. Sarvaṁ khalv idaṁ brahma: "There is nothing but the Lord, and He is one without a second." The living entities are the superior energies, whereas matter is the inferior energy, and the combination of these energies brings about the manifestation of this material world, which is in the heart of the Lord.

TEXT 7

krīḍan vidhatte dvija-go-surāṇāṁ

kṣemāya karmāṇy avatāra-bhedaiḥ

mano na tṛpyaty api śṛṇvatāṁ naḥ

suśloka-mauleś caritāmṛtāni

SYNONYMS

krīḍan-manifesting pastimes; vidhatte-He performs; dvija-twice-born; go-cows; surāṇām-of the demigods; kṣemāya-welfare; karmāṇi-transcendental activities; avatāra-incarnations; bhedaiḥ-differently; manaḥ-mind; na-never; tṛpyati-satisfies; api-in spite of; śṛṇvatām-continuously hearing; naḥ-our; su-śloka-auspicious; mauleḥ-of the Lord; carita-characteristics; amṛtāni-undying.

You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.

The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.

The cow is the most important animal for developing the human body to perfection. The body can be maintained by any kind of foodstuff, but cow's milk is particularly essential for developing the finer tissues of the human brain so that one can understand the intricacies of transcendental knowledge. A civilized man is expected to live on foodstuffs comprising fruits, vegetables, grains, sugar and milk. The bull helps in the agricultural process of producing grain, etc., and thus in one sense the bull is the father of humankind, whereas the cow is the mother, for she supplies milk to human society. A civilized man is therefore expected to give all protection to the bulls and cows.

The demigods, or the living entities who live in the higher planets, are far superior to human beings. Since they have better arrangements for living conditions, they live far more luxuriously than human beings, yet they are all devotees of the Lord. The Lord incarnates in different forms, such as those of a fish, a tortoise, a hog, and a combined lion and man, just to give protection to civilized man, the cow and the demigods, who are directly responsible for the regulative life of progressive self-realization. The whole system of the material creation is planned so that the conditioned souls may have the opportunity for self-realization. One who takes advantage of such an arrangement is called a demigod or civilized man. The cow is meant to help maintain such a high standard of living.

The Lord's pastimes for the protection of the twice-born civilized men, the cows and the demigods are all transcendental. A human being is inclined to hear good narrations and stories, and therefore there are so many books, magazines and newspapers on the market to satisfy the interests of the developed soul. But the pleasure in such literature, after it is read once, becomes stale, and people do not take any interest in reading such literature repeatedly. In fact, newspapers are read for less than an hour and then thrown in the dustbins as rubbish. The case is similar with all other mundane literatures. But the beauty of transcendental literatures like Bhagavad-gītā and Śrīmad-Bhāgavatam is that they never become old. They have been read in the world by civilized man for the last five thousand years, and they have never become old. They are ever fresh to the learned scholars and devotees, and even by daily repetition of the verses of Bhagavad-gītā and Śrīmad-Bhāgavatam, there is no satiation for devotees like Vidura. Vidura might have heard the pastimes of the Lord many, many times before he met Maitreya, but still he wanted the same narrations to be repeated because he was never satiated by hearing them. That is the transcendental nature of the Lord's glorious pastimes.

TEXT 8

yais tattva-bhedair adhiloka-nātho

lokān alokān saha lokapālān

acīkḷpad yatra hi sarva-sattva-

nikāya-bhedo 'dhikṛtaḥ pratītaḥ

SYNONYMS

yaiḥ-by whom; tattva-truth; bhedaiḥ-by differentiation; adhiloka-nāthaḥ-the King of the kings; lokān-planets; alokān-planets of the lower region; saha-along with; loka-pālān-respective kings; acīkḷpat-planned; yatra-wherein; hi-certainly; sarva-all; sattva-existence; nikāya-living entities; bhedaḥ-difference; adhikṛtaḥ-occupied; pratītaḥ-it so appears.

The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rulers.

Lord Kṛṣṇa is the chief King of all kings, and He has created different planets for all kinds of living entities. Even on this planet there are different places for inhabitation by different types of men. There are places like deserts, ice lands, and valleys in mountainous countries, and in each of them there are different kinds of men born of different modes of nature according to their past deeds. There are people in the Arabian deserts and in the valleys of the Himalayan Mountains, and the inhabitants of these two places differ from one another, just as the inhabitants of the ice lands also differ from them. Similarly, there are also different planets. The planets below the earth down to the Pātāla planet are full of various kinds of living beings; no planet is vacant, as wrongly imagined by the modern so-called scientist. In Bhagavad-gītā we find it said by the Lord that the living entities are sarva-gata, or present in every sphere of life. So there is no doubt that on other planets there are also inhabitants like us, sometimes with greater intelligence and greater opulence. The living conditions for those of greater intelligence are more luxurious than on this earth. There are also planets where no sunlight reaches, and there are living entities who must live there due to their past deeds. All such plans for living conditions are made by the Supreme Lord, and Vidura requested Maitreya to describe this for the sake of further enlightenment.

TEXT 9

yena prajānām uta ātma-karma-

rūpābhidhānāṁ ca bhidāṁ vyadhatta

nārāyaṇo viśvasṛg ātma-yonir

etac ca no varṇaya vipra-varya

SYNONYMS

yena-by which; prajānām-of those who are born; uta-as also; ātma-karma-destined engagement; rūpa-form and feature; abhidhānām-endeavors; ca-also; bhidām-differentiation; vyadhatta-dispersed; nārāyaṇaḥ-the Supreme Personality of Godhead; viśvasṛk-the creator of the universe; ātma-yoniḥ-self-sufficient; etat-all these; ca-also; naḥ-unto us; varṇaya-describe; vipra-varya-O chief amongst the brāhmaṇas.

O chief amongst the brāhmaṇas, please also describe how Nārāyaṇa, the creator of the universe and the self-sufficient Lord, has differently created the natures, activities, forms, features and names of the different living creatures.

Every living being is under the plan of his natural inclinations in terms of the modes of material nature. His work is manifested in terms of the nature of the three modes, his form and bodily features are designed according to his work, and his name is designated according to his bodily features. For example, the higher classes of men are white (śukla), and the lower classes of men are black. This division of white and black is in terms of one's white and black duties of life. Pious acts lead one to take birth in a good and highly placed family, to become rich, to become learned, and to acquire beautiful bodily features. Impious acts lead one to become poor by parentage, to be always in want, to become a fool or illiterate and to acquire ugly bodily features. Vidura requested Maitreya to explain these differences between all the living creatures made by Nārāyaṇa, the Supreme Personality of Godhead.

TEXT 10

parāvareṣāṁ bhagavan vratāni

śrutāni me vyāsa-mukhād abhīkṣṇam

atṛpnuma kṣulla-sukhāvahānāṁ

teṣām ṛte kṛṣṇa-kathāmṛtaughāt

SYNONYMS

para-higher; avareṣām-of these lower; bhagavan-O my lord, O great one; vratāni-occupations; śrutāni-heard; me-by me; vyāsa-Vyāsa; mukhāt-from the mouth; abhīkṣṇam-repeatedly; atṛpnuma-I am satisfied; kṣulla-little; sukha-āvahānām-that which causes happiness; teṣām-out of that; ṛte-without; kṛṣṇa-kathā-talks about the Personality of Godhead, Lord Kṛṣṇa; amṛta-oghāt-from the nectar.

O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa.

Because people are very much interested in hearing social and historical presentations, Śrīla Vyāsadeva has compiled many books such as the Purāṇas and Mahābhārata. These books are reading matter for the mass of people, and they were compiled with a view to reviving their God consciousness, now forgotten in the conditional life of material existence. The real purpose of such literatures is not so much to present topics of historical references, but to revive the people's sense of God consciousness. For example, Mahābhārata is the history of the Battle of Kurukṣetra, and common people read it because it is full of topics regarding the social, political and economic problems of human society. But factually the most important part of Mahābhārata is Bhagavad-gītā, which is automatically taught to readers along with the historical narrations of the Battle of Kurukṣetra.

Vidura explained to Maitreya his position of being fully satiated with the knowledge of mundane social and political topics and having no more interest in them. He was anxious to hear transcendental topics regarding Lord Śrī Kṛṣṇa. Because there were insufficient topics directly concerning Kṛṣṇa in the Purāṇas, Mahābhārata, etc., he was not satisfied and wanted to know more about Kṛṣṇa. Kṛṣṇa-kathā, or topics regarding Kṛṣṇa, are transcendental, and there is no satiation in hearing such topics. Bhagavad-gītā is important on account of its being kṛṣṇa-kathā, or speeches delivered by Lord Kṛṣṇa. The story of the Battle of Kurukṣetra may be interesting for the mass of people, but to a person like Vidura, who is highly advanced in devotional service, only kṛṣṇa-kathā and that which is dovetailed with kṛṣṇa-kathā is interesting. Vidura wanted to hear of everything from Maitreya, and so he inquired from him, but he desired that all the topics be in relationship with Kṛṣṇa. As fire is never satisfied in its consumption of firewood, so a pure devotee of the Lord never hears enough about Kṛṣṇa. Historical events and other narrations concerning social and political incidents all become transcendental as soon as they are in relationship with Kṛṣṇa. That is the way to transform mundane things into spiritual identity. The whole world can be transformed into Vaikuṇṭha if all worldly activities are dovetailed with kṛṣṇa-kathā.

There are two important kṛṣṇa-kathās current in the world-Bhagavad-gītā and Śrīmad-Bhāgavatam. Bhagavad-gītā is kṛṣṇa-kathā because it is spoken by Kṛṣṇa, whereas Śrīmad-Bhāgavatam is kṛṣṇa-kathā because it narrates about Kṛṣṇa. Lord Caitanya advised all His disciples to preach kṛṣṇa-kathā all over the world without discrimination because the transcendental value of kṛṣṇa-kathā can purify one and all from material contamination.

TEXT 11

kas tṛpnuyāt tīrtha-pado 'bhidhānāt

satreṣu vaḥ sūribhir īḍyamānāt

yaḥ karṇa-nāḍīṁ puruṣasya yāto

bhava-pradāṁ geha-ratiṁ chinatti

SYNONYMS

kaḥ-who is that man; tṛpnuyāt-that can be satisfied; tīrtha-padaḥ-whose lotus feet are all the places of pilgrimage; abhidhānāt-from the talks of; satreṣu-in human society; vaḥ-one who is; sūribhiḥ-by great devotees; īḍyamānāt-one who is so worshiped; yaḥ-who; karṇa-nāḍīm-in the holes of the ears; puruṣasya-of a man; yātaḥ-entering; bhava-pradām-that which awards births and deaths; geha-ratim-family affection; chinatti-is cut off.

Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one's bondage to family affection simply by entering the holes of one's ears.

Kṛṣṇa-kathā is so powerful that simply by entering into a person's ear it can at once give deliverance from the bondage of family affection. Family affection is an illusory manifestation of the external energy, and it is the only impetus for all mundane activities. As long as there is mundane activity and the mind is absorbed in such engagement, one has to undergo the repetition of birth and death in the current material nescience. People are most influenced by the mode of ignorance, and some are influenced by the passionate mode of material nature, and under the spell of these two modes a living being is actuated by the material conception of life. The mundane qualities do not allow a living entity to understand his real position. The qualities of both ignorance and passion strongly bind one to the illusory bodily conception of the self. The best among the fools who are thus deluded are those who engage in altruistic activities under the spell of the material mode of passion. Bhagavad-gītā, which is direct kṛṣṇa-kathā, gives humanity the elementary lesson that the body is perishable and that the consciousness which is spread throughout the body is imperishable. The conscious being, the imperishable self, is eternally existent and cannot be killed under any circumstances, even after the dissolution of the body. Anyone who misunderstands this perishable body to be the self and who works for it in the name of sociology, politics, philanthropy, altruism, nationalism or internationalism, under the false plea of the bodily conception of life, is certainly a fool and does not know the implications of reality and unreality. Some of them are above the modes of ignorance and passion and are situated in the mode of goodness, but mundane goodness is always contaminated by tinges of ignorance and passion. Mundane goodness can enlighten one that the body and the self are different, and one in goodness is concerned with the self and not the body. But due to being contaminated, those in mundane goodness cannot understand the real nature of the self as a person. Their impersonal conception of the self as distinct from the body keeps them in the mode of goodness within material nature, and unless they are attracted by kṛṣṇa-kathā, they will never be liberated from the bondage of material existence. Kṛṣṇa-kathā is the only remedy for all people of the world because it can situate one in pure consciousness of the self and liberate one from material bondage. To preach kṛṣṇa-kathā all over the world, as recommended by Lord Caitanya, is the greatest missionary activity, and all sensible men and women of the world may join in this great movement started by Lord Caitanya.

TEXT 12

munir vivakṣur bhagavad-guṇānāṁ

sakhāpi te bhāratam āha kṛṣṇaḥ

yasmin nṛṇāṁ grāmya-sukhānuvādair

matir gṛhītā nu hareḥ kathāyām

SYNONYMS

muniḥ-the sage; vivakṣuḥ-described; bhagavat-of the Personality of Godhead; guṇānām-transcendental qualities; sakhā-friend; api-also; te-your; bhāratam-the Mahābhārata; āha-has described; kṛṣṇaḥ-Kṛṣṇa-dvaipāyana Vyāsa; yasmin-in which; nṛṇām-of the people; grāmya-worldly; sukha-anuvādaiḥ-pleasure derived from mundane topics; matiḥ-attention; gṛhītā nu-just to draw towards; hareḥ-of the Lord; kathāyām-speeches of (Bhagavad-gītā).

Your friend the great sage Kṛṣṇa-dvaipāyana Vyāsa has already described the transcendental qualities of the Lord in his great work the Mahābhārata. But the whole idea is to draw the attention of the mass of people to kṛṣṇa-kathā [Bhagavad-gītā] through their strong affinity for hearing mundane topics.

The great sage Kṛṣṇa-dvaipāyana Vyāsa is the author of all Vedic literature, of which his works Vedānta-sūtra, Śrīmad-Bhāgavatam and Mahābhārata are very popular readings. As stated in Bhāgavatam (1.4.25), Śrīla Vyāsadeva compiled the Mahābhārata for the less intelligent class of men, who take more interest in mundane topics than in the philosophy of life. The Vedānta-sūtra was compiled for persons already above the mundane topics, who might already have tasted the bitterness of the so-called happiness of mundane affairs. The first aphorism of Vedānta-sūtra is athāto brahma jijñāsā, i.e., only when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence. Those persons who are busy with the mundane inquiries which fill the newspapers and other such literatures are classified as strī-śūdra-dvija-bandhus, or women, the laborer class and unworthy sons of the higher classes (brāhmaṇa, kṣatriya and vaiśya). Such less intelligent men cannot understand the purpose of Vedānta-sūtra, although they may make a show of studying the sūtras in a perverted way. The real purpose of Vedānta-sūtra is explained by the author himself in the Śrīmad-Bhāgavatam, and anyone trying to understand Vedānta-sūtra without reference to Śrīmad-Bhāgavatam is certainly misguided. Such misguided persons, who are interested in the mundane affairs of philanthropic and altruistic work under the misconception of the body as the self, could better take advantage of the Mahābhārata, which was specifically compiled by Śrīla Vyāsadeva for their benefit. The great author has compiled the Mahābhārata in such a way that the less intelligent class of men, who are more interested in mundane topics, may read the Mahābhārata with great relish and in the course of such mundane happiness can also take advantage of Bhagavad-gītā, the preliminary study of Śrīmad-Bhāgavatam or the Vedānta-sūtra. Śrīla Vyāsadeva had no interest in writing a history of mundane activities other than to give less intelligent persons a chance for transcendental realization through Bhagavad-gītā. Vidura's reference to the Mahābhārata indicates that he had heard of the Mahābhārata from Vyāsadeva, his real father, while he was away from home and was touring the places of pilgrimage.

TEXT 13

sā śraddadhānasya vivardhamānā

viraktim anyatra karoti puṁsaḥ

hareḥ padānusmṛti-nirvṛtasya

samasta-duḥkhāpyayam āśu dhatte

SYNONYMS

sā-those topics of Kṛṣṇa, or kṛṣṇa-kathā; śraddadhānasya-of one who is anxious to hear; vivardhamānā-gradually increasing; viraktim-indifference; anyatra-in other things (than such topics); karoti-does; puṁsaḥ-of one who is so engaged; hareḥ-of the Lord; pada-anusmṛti-constant remembrance of the lotus feet of the Lord; nirvṛtasya-one who has achieved such transcendental bliss; samasta-duḥkha-all miseries; apyayam-vanquished; āśu-without delay; dhatte-executes.

For one who is anxious to engage constantly in hearing such topics, kṛṣṇa-kathā gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Kṛṣṇa by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.

We must certainly know that on the absolute plane kṛṣṇa-kathā and Kṛṣṇa are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be kṛṣṇa-kathā, are nondifferent from Him. Bhagavad-gītā, being spoken by the Lord, is as good as the Lord Himself. When a sincere devotee reads Bhagavad-gītā, this is as good as seeing the Lord face to face in his personal presence, but this is not so for the mundane wrangler. All the potencies of the Lord are there when one reads Bhagavad-gītā, provided it is read in the way recommended in the Gītā by the Lord Himself. One cannot foolishly manufacture an interpretation of Bhagavad-gītā and still bring about transcendental benefit. Anyone who tries to squeeze some artificial meaning or interpretation from Bhagavad-gītā for an ulterior motive is not śraddadhāna-puṁsaḥ (one engaged anxiously in bona fide hearing of kṛṣṇa-kathā). Such a person cannot derive any benefit from reading Bhagavad-gīta, however great a scholar he may be in the estimation of a layman. The śraddadhāna, or faithful devotee, can actually derive all the benefits of Bhagavad-gītā because by the omnipotency of the Lord he achieves the transcendental bliss which vanquishes attachment and nullifies all concomitant material miseries. Only the devotee, by his factual experience, can understand the import of this verse spoken by Vidura. The pure devotee of the Lord enjoys life by constantly remembering the lotus feet of the Lord by hearing kṛṣṇa-kathā. For such a devotee there is no such thing as material existence, and the much advertised bliss of brahmānanda is like a fig for the devotee who is in the midst of the transcendental ocean of bliss.

TEXT 14

tāñ chocya-śocyān avido 'nuśoce

hareḥ kathāyāṁ vimukhān aghena

kṣiṇoti devo 'nimiṣas tu yeṣām

āyur vṛthā-vāda-gati-smṛtīnām

SYNONYMS

tān-all those; śocya-pitiable; śocyān-of the pitiable; avidaḥ-ignorant; anuśoce-I pity; hareḥ-of the Lord; kathāyām-to the topics of; vimukhān-averse; aghena-because of sinful activities; kṣiṇoti-decaying; devaḥ-the Lord; animiṣaḥ-eternal time; tu-but; yeṣām-of whom; āyuḥ-duration of life; vṛthā-uselessly; vāda-philosophical speculations; gati-ultimate goal; smṛtīnām-of those following different rituals.

O sage, persons who because of their sinful activities are averse to the topics of Transcendence and thus ignorant of the purpose of the Mahābhārata [Bhagavad-gītā] are pitied by the pitiable. I also pity them because I see how their duration of life is spoiled by eternal time while they involve themselves in presentations of philosophical speculation, theoretical ultimate goals of life, and different modes of ritual.

According to the modes of material nature, there are three kinds of relationships between human beings and the Supreme Personality of Godhead. Those who are in the modes of ignorance and passion are averse to the existence of God, or else they formally accept the existence of God in the capacity of an order supplier. Above them are those who are in the mode of goodness. This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of kṛṣṇa-kathā is the first item, as a means and not the end. Above them are those who are pure devotees. They are situated in the transcendental stage above the mode of material goodness. Such persons are decidedly convinced that the name, form, fame, qualities, etc., of the Personality of Godhead are nondifferent from one another on the absolute plane. For them, hearing of the topics of Kṛṣṇa is equal to meeting with Him face to face. According to this class of men, who are situated in pure devotional service to the Lord, the highest goal of human life is puruṣārtha, devotional service to the Lord, the real mission of life. The impersonalists, because they engage in mental speculation and have no faith in the Personality of Godhead, have no business hearing the topics of Kṛṣṇa. Such persons are pitiable for the first-class pure devotees of the Lord. The pitiable impersonalists pity those who are influenced by the modes of ignorance and passion, but the pure devotees of the Lord take pity on them both because both waste their most valuable time in the human form of life in false pursuits, sense enjoyment and mental speculative presentations of different theories and goals of life.

TEXT 15

tad asya kauṣārava śarma-dātur

hareḥ kathām eva kathāsu sāram

uddhṛtya puṣpebhya ivārta-bandho

śivāya naḥ kīrtaya tīrtha-kīrteḥ

SYNONYMS

tat-therefore; asya-His; kauṣārava-O Maitreya; śarma-dātuḥ-of one who awards good fortune; hareḥ-of the Lord; kathām-topics; eva-only; kathāsu-of all topics; sāram-the essence; uddhṛtya-by quoting; puṣpebhyaḥ-from the flowers; iva-like that; ārta-bandho-O friend of the distressed; śivāya-for welfare; naḥ-of us; kīrtaya-kindly describe; tīrtha-pilgrimage; kīrteḥ-of glorious.

O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics-the topics of the Lord.

There are many topics for different persons in different modes of material nature, but the essential topics are those in relationship with the Supreme Lord. Unfortunately, materially affected conditioned souls are all more or less averse to topics of the Supreme Lord because some of them do not believe in the existence of Cod and some of them believe only in the impersonal feature of the Lord. In both cases there is nothing for them to say of God. Both the nonbelievers and the impersonalists deny the essence of all topics; therefore, they engage in topics of relativity in various ways, either in sense gratification or in mental speculation. For the pure devotees like Vidura, the topics of both the mundaners and the mental speculators are useless in all respects. Thus Vidura requested Maitreya to talk of the essence only, the talks of Kṛṣṇa, and nothing else.

TEXT 16

sa viśva-janma-sthiti-saṁyamārthe

kṛtāvatāraḥ pragṛhīta-śaktiḥ

cakāra karmāṇy atipūruṣāṇi

yānīśvaraḥ kīrtaya tāni mahyam

SYNONYMS

saḥ-the Personality of Godhead; viśva-universe; janma-creation; sthiti-maintenance; saṁyama-arthe-with a view to perfect control; kṛta-accepted; avatāraḥ-incarnation; pragṛhīta-accomplished with; śaktiḥ-potency; cakāra-performed; karmāṇi-transcendental activities; ati-pūruṣāṇi-superhuman; yāni-all those; īśvaraḥ-the Lord; kīrtaya-please chant; tāni-all those; mahyam-unto me.

Kindly chant all those superhuman transcendental activities of the supreme controller, the Personality of Godhead, who accepted incarnations fully equipped with all potency for the full manifestation and maintenance of the cosmic creation.

Vidura was undoubtedly very eager to hear about Lord Kṛṣṇa in particular, but he was overwhelmed because Lord Kṛṣṇa had just passed away from the visible world. He therefore wanted to hear about Him in His puruṣa incarnations, which He manifests with full potencies for the creation and maintenance of the cosmic world. The activities of the puruṣa incarnations are but an extension of the activities of the Lord. This hint was given by Vidura to Maitreya because Maitreya could not decide which part of the activities of Lord Kṛṣṇa should he chanted.

TEXT 17

śrī-śuka uvāca

sa evaṁ bhagavān pṛṣṭaḥ

kṣattrā kauṣāravo muniḥ

puṁsāṁ niḥśreyasārthena

tam āha bahu-mānayan

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he; evam-thus; bhagavān-the great sage; pṛṣṭaḥ-being requested; kṣattrā-by Vidura; kauṣāravaḥ-Maitreya; muniḥ-the great sage; puṁsām-for all people; niḥśreyasa-for the greatest welfare; arthena-for that; tam-unto him; āha-narrated; bahu-greatly; mānayan-honoring.

Śukadeva Gosvāmī said: The great sage Maitreya Muni, after honoring Vidura very greatly, began to speak, at Vidura's request, for the greatest welfare of all people.

The great sage Maitreya Muni is described here as bhagavān because he surpassed all ordinary human beings in learning and experience. Thus his selection of the greatest welfare service for the world is considered authoritative. The all-inclusive welfare service for the entire human society is devotional service to the Lord, and, as requested by Vidura, the sage described the same very appropriately.

TEXT 18

maitreya uvāca

sādhu pṛṣṭaṁ tvayā sādho

lokān sādhv anugṛhṇatā

kīrtiṁ vitanvatā loke

ātmano 'dhokṣajātmanaḥ

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; sādhu-all good; pṛṣṭam-I am asked; tvayā-by you; sādho-O good one; lokān-all the people; sādhu anugṛhṇatā-showing mercy in goodness; kīrtim-glories; vitanvatā-broadcasting; loke-in the world; ātmanaḥ-of the self; adhokṣaja-the Transcendence; ātmanaḥ-mind.

Śrī Maitreya said: O Vidura, all glory unto you. You have inquired from me of the greatest of all goodness, and thus you have shown your mercy both to the world and to me because your mind is always absorbed in thoughts of the Transcendence.

Maitreya Muni, who was experienced in the science of Transcendence, could understand that Vidura's mind was fully absorbed in Transcendence. Adhokṣaja means that which transcends the limits of sense perception or sensuous experience. The Lord is transcendental to our sense experience, but He reveals Himself to the sincere devotee. Because Vidura was always absorbed in thought of the Lord, Maitreya could estimate Vidura's transcendental value. He appreciated the valuable inquiries of Vidura and thus thanked him with great honor.

TEXT 19

naitac citraṁ tvayi kṣattar

bādarāyaṇa-vīryaje

gṛhīto 'nanya-bhāvena

yat tvayā harir īśvaraḥ

SYNONYMS

na-never; etat-such inquiries; citram-very wonderful; tvayi-in you; kṣattaḥ-O Vidura; bādarāyaṇa-of Vyāsadeva; vīrya-je-born from the semen; gṛhītaḥ-accepted; ananya-bhāvena-without deviation from the thought; yat-because; tvayā-by you; hariḥ-the Personality of Godhead; īśvaraḥ-the Lord.

O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyāsadeva.

The value of great parentage and noble birth is evaluated here in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father's semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vyāsa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbhādhāna-saṁskāra is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyāsa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.

TEXT 20

māṇḍavya-śāpād bhagavān

prajā-saṁyamano yamaḥ

bhrātuḥ kṣetre bhujiṣyāyāṁ

jātaḥ satyavatī-sutāt

SYNONYMS

māṇḍavya-the great ṛṣi Māṇḍavya Muni; śāpāt-by his curse; bhagavān-the greatly powerful; prajā-one who is born; saṁyamanaḥ-controller of death; yamaḥ-known as Yamarāja; bhrātuḥ-of the brother; kṣetre-in the wife; bhujiṣyāyām-kept; jātaḥ-born; satyavatī-Satyavatī (the mother of both Vicitravīrya and Vyāsadeva); sutāt-by the son (Vyāsadeva).

I know that you are now Vidura due to the cursing of Māṇḍavya Muni and that formerly you were King Yamarāja, the great controller of living entities after their death. You were begotten by the son of Satyavatī, Vyāsadeva, in the kept wife of his brother.

Māṇḍavya Muni was a great sage (cf. Bhāg. 1.13.1), and Vidura was formerly the controller Yamarāja, who takes charge of the living entities after death. Birth, maintenance and death are three conditional states of the living entities who are within the material world. As the appointed controller after death, Yamarāja once tried Māṇḍavya Muni for his childhood profligacy and ordered him to be pierced with a lance. Māṇḍavya, being angry at Yamarāja for awarding him undue punishment, cursed him to become a śūdra (member of the less intelligent laborer class). Thus Yamarāja took birth in the womb of the kept wife of Vicitravīrya from the semen of Vicitravīrya's brother, Vyāsadeva. Vyāsadeva is the son of Satyavatī by the great King Śāntanu, the father of Bhīṣmadeva. This mysterious history of Vidura was known to Maitreya Muni because he happened to be a contemporary friend of Vyāsadeva's. In spite of Vidura's birth from the womb of a kept wife, because he had otherwise high parentage and great connection he inherited the highest talent of becoming a great devotee of the Lord. To take birth in such a great family is understood to be an advantage for attaining devotional life. Vidura was given this chance due to his previous greatness.

TEXT 21

bhavān bhagavato nityaṁ

sammataḥ sānugasya ha

yasya jñānopadeśāya

mādiśad bhagavān vrajan

SYNONYMS

bhavān-your good self; bhagavataḥ-of the Personality of Godhead; nityam-eternal; sammataḥ-recognized; sa-anugasya-one of the associates; ha-have been; yasya-of whom; jñāna-knowledge; upadeśāya-for instructing; mā-unto me; ādiśat-so ordered; bhagavān-the Personality of Godhead; vrajan-while returning to His abode.

Your good self is one of the eternal associates of the Supreme Personality of Godhead for whose sake the Lord, while going back to His abode, left instructions with me.

Yamarāja, the great controller of life after death, decides the living entities' destinies in their next lives. He is surely among the most confidential representatives of the Lord. Such confidential posts are offered to great devotees of the Lord who are as good as His eternal associates in the spiritual sky. And because Vidura happened to be among them, the Lord, while returning to Vaikuṇṭha, left instructions for Vidura with Maitreya Muni. Generally the eternal associates of the Lord in the spiritual sky do not come to the material world. Sometimes they come, however, by the order of the Lord-not to hold any administrative post, but to associate with the Lord in person or to propagate the message of God in human society. Such empowered representatives are called śaktyāveśa-avatāras, or incarnations invested with transcendental power of attorney.

TEXT 22

atha te bhagaval-līlā

yoga-māyorubṛṁhitāḥ

viśva-sthity-udbhavāntārthā

varṇayāmy anupūrvaśaḥ

SYNONYMS

atha-therefore; te-unto you; bhagavat-pertaining to the Personality of Godhead; līlāḥ-pastimes; yoga-māyā-energy of the Lord; uru-greatly; bṛṁhitāḥ-extended by; viśva-of the cosmic world; sthiti-maintenance; udbhava-creation; anta-dissolution; arthāḥ-purpose; varṇayāmi-I shall describe; anupūrvaśaḥ-systematically.

I shall therefore describe to you the pastimes by which the Personality of Godhead extends His transcendental potency for the creation, maintenance and dissolution of the cosmic world as they occur one after another.

The omnipotent Lord, by His different energies, can perform anything and everything He likes. The creation of the cosmic world is done by His yogamāyā energy.

TEXT 23

bhagavān eka āsedam

agra ātmātmanāṁ vibhuḥ

ātmecchānugatāv ātmā

nānā-maty-upalakṣaṇaḥ

SYNONYMS

bhagavān-the Personality of Godhead; ekaḥ-one without a second; āsa-was there; idam-this creation; agre-prior to the creation; ātmā-in His own form; ātmanām-of the living entities; vibhuḥ-master; ātmā-Self; icchā-desire; anugatau-being merged in; ātmā-Self; nānā-mati-different vision; upalakṣaṇaḥ-symptoms.

The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.

The great sage here begins to explain the purpose of the four original verses of the Śrīmad-Bhāgavatam. Although they have no access to the Śrīmad-Bhāgavatam, the followers of the Māyāvāda (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni because he, along with Uddhava, personally heard it directly from the Lord. The first line of the original four verses runs, aham evāsam evāgre. The word aham is misinterpreted by the Māyāvāda school into meanings which no one but the interpreter can understand. Here aham is explained as the Supreme Personality of Godhead, not the individual living entities. Before the creation, there was only the Personality of Godhead; there were no puruṣa incarnations and certainly no living entities, nor was there the material energy, by which the manifested creation is effected. The puruṣa incarnations and all the different energies of the Supreme Lord were merged in Him only.

The Personality of Godhead is described herein as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays. This existence of the Lord before the creation is confirmed by the śrutis: vāsudevo vā idaṁ agra āsīt na brahmā na ca śaṅkaraḥ, eko vai nārāyaṇa āsīn na brahmā neśānāḥ. Because everything that be is an emanation from the Personality of Godhead, He always exists alone without a second. He can so exist because He is all-perfect and omnipotent. Everything other than Him, including His plenary expansions, the viṣṇu-tattvas, is His part and parcel. Before the creation there were no Kāraṇārṇavaśāyī or Garbhodakaśāyī or Kṣīrodakaśāyī Viṣṇus, or was there Brahmā nor Śaṅkara. The Viṣṇu plenary expansion and the living entities beginning from Brahmā are separated parts and parcels. Although the spiritual existence was there with the Lord, the material existence was dormant in Him. By His will only is the material manifestation done and undone. The diversity of the Vaikuṇṭhaloka is one with the Lord, just as the diversity of soldiers is one with and the same as the king. As explained in Bhagavad-gītā (9.7), the material creation takes place at intervals by the will of the Lord, and in the periods between dissolution and creation, the living entities and the material energy remain dormant in Him.

TEXT 24

sa vā eṣa tadā draṣṭā

nāpaśyad dṛśyam ekarāṭ

mene 'santam ivātmānaṁ

supta-śaktir asupta-dṛk

SYNONYMS

saḥ-the Personality of Godhead; vā-either; eṣaḥ-all these; tadā-at that time; draṣṭā-the seer; na-did not; apaśyat-see; dṛśyam-the cosmic creation; eka-rāṭ-undisputed proprietor; mene-thought like this; asantam-nonexistent; iva-like that; ātmānam-plenary manifestations; supta-unmanifested; śaktiḥ-material energy; asupta-manifested; dṛk-internal potency.

The Lord, the undisputed proprietor of everything, was the only seer. The cosmic manifestation was not present at that time, and thus He felt imperfect without His plenary and separated parts and parcels. The material energy was dormant, whereas the internal potency was manifested.

The Lord is the supreme seer because only by His glance did the material energy become active for cosmic manifestation. At that time the seer was there, but the external energy, over which the glance of the Lord is cast, was not present. He felt somewhat insufficient, like a husband feeling lonely in the absence of his wife. This is a poetic simile. The Lord wanted to create the cosmic manifestation to give another chance to the conditioned souls who were dormant in forgetfulness. The cosmic manifestation gives the conditioned souls a chance to go back home, back to Godhead, and that is its main purpose. The Lord is so kind that in the absence of such a manifestation He feels something wanting, and thus the creation takes place. Although the creation of the internal potency was manifested, the other potency appeared to be sleeping, and the Lord wanted to awaken her to activity, just as a husband wants to awaken his wife from the sleeping state for enjoyment. It is the compassion of the Lord for the sleeping energy that He wants to see her awaken for enjoyment like the other wives who are awake. The whole process is to enliven the sleeping conditioned souls to the real life of spiritual consciousness so that they may thus become as perfect as the ever-liberated souls in the Vaikuṇṭhalokas. Since the Lord is sac-cid-ānanda-vigraha [Bs. 5.1], He likes every part and parcel of His different potencies to take part in the blissful rasa because participation with the Lord in His eternal rāsa-līlā is the highest living condition, perfect in spiritual bliss and eternal knowledge.

TEXT 25

sā vā etasya saṁdraṣṭuḥ

śaktiḥ sad-asad-ātmikā

māyā nāma mahā-bhāga

yayedaṁ nirmame vibhuḥ

SYNONYMS

sā-that external energy; vā-is either; etasya-of the Lord; saṁdraṣṭuḥ-of the perfect seer; śaktiḥ-energy; sat-asat-ātmikā-as both the cause and the effect; māyā nāma-called by the name māyā; mahā-bhāga-O fortunate one; yayā-by which; idam-this material world; nirmame-constructed; vibhuḥ-the Almighty.

The Lord is the seer, and the external energy, which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as māyā or illusion, and through her agency only is the entire material manifestation made possible.

The material nature, known as māyā, is both the material and efficient cause of the cosmos, but in the background the Lord is the consciousness for all activities. As in the individual body the consciousness is the source of all energies of the body, so the supreme consciousness of the Lord is the source of all energies in material nature. This is confirmed in Bhagavad-gītā (9.10) as follows:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"Throughout all the energies of material nature there is the hand of the Supreme Lord as the final superintendent. Due to this supreme cause only, the activities of material nature appear planned and systematic, and all thing regularly evolve."

TEXT 26

kāla-vṛttyā tu māyāyāṁ

guṇa-mayyām adhokṣajaḥ

puruṣeṇātma-bhūtena

vīryam ādhatta vīryavān

SYNONYMS

kāla-the eternal time; vṛttyā-by the influence of; tu-but; māyāyām-in the external energy; guṇa-mayyām-in the qualitative modes of nature; adhokṣajaḥ-the Transcendence; puruṣeṇa-by the puruṣa incarnation; ātma-bhūtena-who is the plenary expansion of the Lord; vīryam-the seeds of the living entities; ādhatta-impregnated; vīryavān-the Supreme Living Being.

The Supreme Living Being in His feature as the transcendental puruṣa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.

The offspring of any living being is born after the father impregnates the mother with semen, and the living entity floating in the semen of the father takes the shape of the mother's form. Similarly, mother material nature cannot produce any living entity from her material elements unless and until she is impregnated with living entities by the Lord Himself. That is the mystery of the generation of the living entities. This impregnating process is performed by the first puruṣa incarnation, Kāraṇārṇavaśāyī Viṣṇu. Simply by His glance over material nature, the whole matter is accomplished.

We should not understand the process of impregnation by the Personality of Godhead in terms of our conception of sex. The omnipotent Lord can impregnate just by His eyes, and therefore He is called all-potent. Each and every part of His transcendental body can perform each and every function of the other parts. This is confirmed in the Brahma-saṁhitā (5.32): aṅgāni yasya sakalendriya-vṛttimanti. In Bhagavad-gītā (14.3) also, the same principle is confirmed: mama yonir mahad-brahma tasmin garbhaṁ dadhāmy aham. When the cosmic creation is manifested, the living entities are directly supplied from the Lord; they are never products of material nature. Thus, no scientific advancement of material science can ever produce a living being. That is the whole mystery of the material creation. The living entities are foreign to matter, and thus they cannot be happy unless they are situated in the same spiritual life as the Lord. The mistaken living being, out of forgetfulness of this original condition of life, unnecessarily wastes time trying to become happy in the material world. The whole Vedic process is to remind one of this essential feature of life. The Lord offers the conditioned soul a material body for his so-called enjoyment, but if one does not come to his senses and enter into spiritual consciousness, the Lord again puts him in the unmanifested condition as it existed in the beginning of the creation. The Lord is described here as vīryavān, or the greatest potent being, because He impregnates material nature with innumerable living entities who are conditioned from time immemorial.

TEXT 27

tato 'bhavan mahat-tattvam

avyaktāt kāla-coditāt

vijñānātmātma-deha-sthaṁ

viśvaṁ vyañjaṁs tamo-nudaḥ

SYNONYMS

tataḥ-thereafter; abhavat-came into existence; mahat-supreme; tattvam-sum total; avyaktāt-from the unmanifested; kāla-coditāt-by the interaction of time; vijñāna-ātmā-unalloyed goodness; ātma-deha-stham-situated on the bodily self; viśvam-complete universes; vyañjan-manifesting; tamaḥ-nudaḥ-the supreme light.

Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.

In due course of time, the impregnated material energy was manifested first as the total material ingredients. Everything takes its own time to fructify, and therefore the word kāla-coditāt, "influenced by time," is used herein. The mahat-tattva is the total consciousness because a portion of it is represented in everyone as the intellect. The mahat-tattva is directly connected with the supreme consciousness of the Supreme Being, but still it appears as matter. The mahat-tattva, or shadow of pure consciousness, is the germinating place of all creation. It is pure goodness with the slight addition of the material mode of passion, and therefore activity is generated from this point.

TEXT 28

so 'py aṁśa-guṇa-kālātmā

bhagavad-dṛṣṭi-gocaraḥ

ātmānaṁ vyakarod ātmā

viśvasyāsya sisṛkṣayā

SYNONYMS

saḥ-mahat-tattva; api-also; aṁśa-puruṣa plenary expansion; guṇa-chiefly the quality of ignorance; kāla-the duration of time; ātmā-full consciousness; bhagavat-the Personality of Godhead; dṛṣṭi-gocaraḥ-range of sight; ātmānam-many different forms; vyakarot-differentiated; ātmā-reservoir; viśvasya-the would-be entities; asya-of this; sisṛkṣayā-generates the false ego.

Thereafter the mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.

The mahat-tattva is the via medium between pure spirit and material existence. It is the junction of matter and spirit wherefrom the false ego of the living entity is generated. All living entities are differentiated parts and parcels of the Personality of Godhead. Under the pressure of false ego, the conditioned souls, although parts and parcels of the Supreme Personality of Godhead, claim to be the enjoyers of material nature. This false ego is the binding force of material existence. The Lord again and again gives a chance to the bewildered conditioned souls to get free from this false ego, and that is why the material creation takes place at intervals. He gives the conditioned souls all facilities for rectifying the activities of the false ego, but He does not interfere with their small independence as parts and parcels of the Lord.

TEXT 29

mahat-tattvād vikurvāṇād

ahaṁ-tattvaṁ vyajāyata

kārya-kāraṇa-kartrātmā

bhūtendriya-mano-mayaḥ

vaikārikas taijasaś ca

tāmasaś cety ahaṁ tridhā

SYNONYMS

mahat-the great; tattvāt-from the causal truth; vikurvāṇāt-being transformed; aham-false ego; tattvam-material truth; vyajāyata-became manifested; kārya-effects; kāraṇa-cause; kartṛ-doer; ātmā-soul or source; bhūta-material ingredients; indriya-senses; manaḥ-mayaḥ-hovering on the mental plane; vaikārikaḥ-the mode of goodness; taijasaḥ-the mode of passion; ca-and; tāmasaḥ-the mode of ignorance; ca-and; iti-thus; aham-false ego; tridhā-three kinds.

Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases-cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes-goodness, passion and ignorance.

A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuṇṭha planets in the spiritual sky. When the material creation is manifested, it is not meant for them. The eternally liberated souls are called nitya-muktas, and they have nothing to do with the material creation. The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. This spirit of false lordship is called false ego. It is manifested in three modes of material nature, and it exists in mental speculation only. Those who are in the mode of goodness think that each and every person is God, and thus they laugh at the pure devotees, who try to engage in the transcendental loving service of the Lord. Those who are puffed up by the mode of passion try to lord it over material nature in various ways. Some of them engage in altruistic activities as if they were agents appointed to do good to others by their mental speculative plans. Such men accept the standard ways of mundane altruism, but their plans are made on the basis of false ego. This false ego extends to the limit of becoming one with the Lord. The last class of egoistic conditioned souls-those in the mode of ignorance-are misguided by identification of the gross body with the self. Thus, all their activities are centered around the body only. All these persons are given the chance to play with false egoistic ideas, but at the same time the Lord is kind enough to give them a chance to take help from scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam so that they may understand the science of Kṛṣṇa and thus make their lives successful. The entire material creation, therefore, is meant for the falsely egoistic living entities hovering on the mental plane under different illusions in the modes of material nature.

TEXT 30

ahaṁ-tattvād vikurvāṇān

mano vaikārikād abhūt

vaikārikāś ca ye devā

arthābhivyañjanaṁ yataḥ

SYNONYMS

aham-tattvāt-from the principle of false ego; vikurvāṇāt-by transformation; manaḥ-the mind; vaikārikāt-by interaction with the mode of goodness; abhūt-generated; vaikārikāḥ-by interaction with goodness; ca-also; ye-all these; devāḥ-demigods; artha-the phenomenon; abhivyañjanam-physical knowledge; yataḥ-the source.

The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.

False ego interacting with the different modes of material nature is the source of all materials in the phenomenal world.

TEXT 31

taijasānīndriyāṇy eva

jñāna-karma-mayāni ca

SYNONYMS

taijasāni-the mode of passion; indriyāṇi-the senses; eva-certainly; jñāna-knowledge, philosophical speculations; karma-fruitive activities; mayāni-predominating; ca-also.

The senses are certainly products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.

The chief function of the false ego is godlessness. When a person forgets his constitutional position as an eternally subordinate part and parcel of the Supreme Personality of Godhead and wants to be happy independently, he functions mainly in two ways. He first attempts to act fruitively for personal gain or sense gratification, and after attempting such fruitive activities for a considerable time, when he is frustrated he becomes a philosophical speculator and thinks himself to be on the same level as God. This false idea of becoming one with the Lord is the last snare of the illusory energy, which traps a living entity into the bondage of forgetfulness under the spell of false ego.

The best means of liberation from the clutches of false ego is to give up the habit of philosophical speculation regarding the Absolute Truth. One should know definitely that the Absolute Truth is never realized by the philosophical speculations of the imperfect egoistic person. The Absolute Truth, or the Supreme Personality of Godhead, is realized by hearing about Him in all submission and love from a bona fide authority who is a representative of the twelve great authorities mentioned in the Śrīmad-Bhāgavatam. By such an attempt only can one conquer the illusory energy of the Lord, although for others she is unsurpassable, as confirmed in Bhagavad-gītā (7.14).

TEXT 32

tāmaso bhūta-sūkṣmādir

yataḥ khaṁ liṅgam ātmanaḥ

SYNONYMS

tāmasaḥ-from the mode of passion; bhūta-sūkṣma-ādiḥ-subtle sense objects; yataḥ-from which; kham-the sky; liṅgam-symbolic representation; ātmanaḥ-of the Supreme Soul.

The sky is a product of sound, and sound is the transformation of egoistic passion. In other words, the sky is the symbolic representation of the Supreme Soul.

In the Vedic hymns it is said, etasmād ātmanaḥ ākāśaḥ sambhūtaḥ. The sky is the symbolic representation of the Supreme Soul. Those who are egoistic in passion and ignorance cannot conceive of the Personality of Godhead. For them the sky is the symbolic representation of the Supreme Soul.

TEXT 33

kāla-māyāṁśa-yogena

bhagavad-vīkṣitaṁ nabhaḥ

nabhaso 'nusṛtaṁ sparśaṁ

vikurvan nirmame 'nilam

SYNONYMS

kāla-time; māyā-external energy; aṁśa-yogena-partly mixed; bhagavat-the Personality of Godhead; vīkṣitam-glanced over; nabhaḥ-the sky; nabhasaḥ-from the sky; anusṛtam-being so contacted; sparśam-touch; vikurvat-being transformed; nirmame-was created; anilam-the air.

Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.

All material creations take place from subtle to gross. The entire universe has developed in that manner. From the sky developed the touch sensation, which is a mixture of eternal time, the external energy and the glance of the Personality of Godhead. The touch sensation developed into the air in the sky. Similarly, all other gross matter also developed from subtle to gross: sound developed into sky, touch developed into air, form developed into fire, taste developed into water, and smell developed into earth.

TEXT 34

anilo 'pi vikurvāṇo

nabhasoru-balānvitaḥ

sasarja rūpa-tanmātraṁ

jyotir lokasya locanam

SYNONYMS

anilaḥ-air; api-also; vikurvāṇaḥ-being transformed; nabhasā-sky; uru-bala-anvitaḥ-extremely powerful; sasarja-created; rūpa-form; tat-mātram-sense perception; jyotiḥ-electricity; lokasya-of the world; locanam-light to see.

Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.

TEXT 35

anilenānvitaṁ jyotir

vikurvat paravīkṣitam

ādhattāmbho rasa-mayaṁ

kāla-māyāṁśa-yogataḥ

SYNONYMS

anilena-by the air; anvitam-interacted; jyotiḥ-electricity; vikurvat-being transformed; paravīkṣitam-being glanced over by the Supreme; ādhatta-created; ambhaḥ rasa-mayam-water with taste; kāla-of eternal time; māyā-aṁśa-and external energy; yogataḥ-by a mixture.

When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.

TEXT 36

jyotiṣāmbho 'nusaṁsṛṣṭaṁ

vikurvad brahma-vīkṣitam

mahīṁ gandha-guṇām ādhāt

kāla-māyāṁśa-yogataḥ

SYNONYMS

jyotiṣā-electricity; ambhaḥ-water; anusaṁsṛṣṭam-thus created; vikurvat-due to transformation; brahma-the Supreme; vīkṣitam-so glanced over; mahīm-the earth; gandha-smell; guṇām-qualification; ādhāt-was created; kāla-eternal time; māyā-external energy; aṁśa-partially; yogataḥ-by intermixture.

Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.

From the descriptions of the physical elements in the above verses it is clear that in all stages the glance of the Supreme is needed with the other additions and alterations. In every transformation, the last finishing touch is the glance of the Lord, who acts as a painter does when he mixes different colors to transform them into a particular color. When one element mixes with another, the number of its qualities increases. For example, the sky is the cause of air. The sky has only one quality, namely sound, but by the interaction of the sky with the glance of the Lord, mixed with eternal time and external nature, the air is produced, which has two qualities-sound and touch. Similarly after the air is created, interaction of sky and air, touched by time and the external energy of the Lord, produces electricity. And after the interaction of electricity with air and sky, mixed with time, external energy and the Lord's glance over them, the water is produced. In the final stage of sky there is one quality, namely sound; in the air two qualities, sound and touch; in the electricity three qualities, namely sound, touch and form; in the water four qualities, sound, touch, form and taste; and in the last stage of physical development the result is earth, which has all five qualities-sound, touch, form, taste and smell. Although they are different mixtures of different materials, such mixtures do not take place automatically, just as a mixture of colors does not take place automatically without the touch of the living painter. The automatic system is factually activated by the glancing touch of the Lord. Living consciousness is the final word in all physical changes. This fact is mentioned in Bhagavad-gītā (9.10) as follows:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

The conclusion is that the physical elements may work very wonderfully to the laymen's eyes, but their workings actually take place under the supervision of the Lord. Those who can mark only the changes of the physical elements and cannot perceive the hidden hands of the Lord behind them are certainly less intelligent persons, although they may be advertised as great material scientists.

TEXT 37

bhūtānāṁ nabha-ādīnāṁ

yad yad bhavyāvarāvaram

teṣāṁ parānusaṁsargād

yathā saṅkhyaṁ guṇān viduḥ

SYNONYMS

bhūtānām-of all the physical elements; nabhaḥ-the sky; ādīnām-beginning from; yat-as; yat-and as; bhavya-O gentle one; avara-inferior; varam-superior; teṣām-all of them; para-the Supreme; anusaṁsargāt-last touch; yathā-as many; saṅkhyam-number; guṇān-qualities; viduḥ-you may understand.

O gentle one, of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.

TEXT 38

ete devāḥ kalā viṣṇoḥ

kāla-māyāṁśa-liṅginaḥ

nānātvāt sva-kriyānīśāḥ

procuḥ prāñjalayo vibhum

SYNONYMS

ete-of all these physical elements; devāḥ-the controlling demigods; kalāḥ-parts and parcels; viṣṇoḥ-of the Supreme Personality of Godhead; kāla-time; māyā-external energy; aṁśa-part and parcel; liṅginaḥ-so embodied; nānātvāt-because of various; sva-kriyā-personal duties; anīśāḥ-not being able to perform; procuḥ-uttered; prāñjalayaḥ-fascinating; vibhum-unto the Lord.

The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Viṣṇu. They are embodied by eternal time under the external energy, and they are His parts and parcels. Because they were entrusted with different functions of universal duties and were unable to perform them, they offered fascinating prayers to the Lord as follows.

The conception of various controlling demigods who inhabit the higher planetary systems for the management of universal affairs is not imaginary, as proposed by persons with a poor fund of knowledge. The demigods are expanded parts and parcels of the Supreme Lord Viṣṇu, and they are embodied by time, external energy and partial consciousness of the Supreme. Human beings, animals, birds, etc., are also parts and parcels of the Lord and have different material bodies, but they are not the controlling deities of material affairs. They are, rather, controlled by such demigods. Such control is not superfluous; it is as necessary as the controlling departments in the affairs of a modern state. The demigods should not be despised by the controlled living beings. They are all great devotees of the Lord entrusted to execute certain functions of universal affairs. One may be angry with Yamarāja for his thankless task of punishing sinful souls, but Yamarāja is one of the authorized devotees of the Lord, and so are all the other demigods. A devotee of the Lord is never controlled by such deputed demigods, who function as assistants of the Lord, but he shows them all respects on account of the responsible positions to which they have been appointed by the Lord. At the same time, a devotee of the Lord does not foolishly mistake them to be the Supreme Lord. Only foolish persons accept the demigods as being on the same level as Viṣṇu; actually they are all appointed as servants of Viṣṇu.

Anyone who places the Lord and the demigods on the same level is called a pāṣaṇḍī, or atheist. The demigods are worshiped by persons who are more or less adherents of the processes of jñāna, yoga and karma, i.e., the impersonalists, meditators and fruitive workers. The devotees, however, worship only the Supreme Lord Viṣṇu. This worship is not for any material benefit, as desired by all the materialists, even up to the salvationists, mystics and fruitive workers. Devotees worship the Supreme Lord to attain unalloyed devotion to the Lord. The Lord, however, is not worshiped by others, who have no program for attaining love of God, which is the essential aim of human life. Persons averse to a loving relationship with God are more or less condemned by their own actions.

The Lord is equal to every living entity, just like the flowing Ganges. The Ganges water is meant for the purification of everyone, yet the trees on the banks of the Ganges have different values. A mango tree on the bank of the Ganges drinks the water, and the nimba tree also drinks the same water. But the fruits of both trees are different. One is celestially sweet, and the other is hellishly bitter. The condemned bitterness of the nimba is due to its own past work, just as the sweetness of the mango is also due to its own karma. The Lord says in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"The envious, the mischievous, the lowest of mankind, these do I ever put back into the ocean of material existence, into various demoniac species of life." Demigods like Yamarāja and other controllers are there for the unwanted conditioned souls who always engage in threatening the tranquillity of the kingdom of God. Since all the demigods are confidential devotee-servitors of the Lord, they are never to be condemned.

TEXT 39

devā ūcuḥ

namāma te deva padāravindaṁ

prapanna-tāpopaśamātapatram

yan-mūla-ketā yatayo 'ñjasoru-

saṁsāra-duḥkhaṁ bahir utkṣipanti

SYNONYMS

devāḥ ūcuḥ-the demigods said; namāma-we offer our respectful obeisances; te-Your; deva-O Lord; pada-aravindam-lotus feet; prapanna-surrendered; tāpa-distress; upaśama-suppresses; ātapatram-umbrella; yat-mūla-ketāḥ-shelter of the lotus feet; yatayaḥ-great sages; añjasā-totally; uru-great; saṁsāra-duḥkham-miseries of material existence; bahiḥ-out; utkṣipanti-forcibly throw.

The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our respectful obeisances unto Your lotus feet.

There are many sages and saints who engage in trying to conquer rebirth and all other material miseries. But of all of them, those who take shelter under the lotus feet of the Lord can completely throw off all such miseries without difficulty. Others, who are engaged in transcendental activities in different ways, cannot do so. For them it is very difficult. They may artificially think of becoming liberated without accepting the shelter of the lotus feet of the Lord, but that is not possible. One is sure to fall again to material existence from such false liberation, even though one may have undergone severe penances and austerities. This is the opinion of the demigods, who are not only well versed in Vedic knowledge but are also seers of the past, present and future. The opinions of the demigods are valuable because the demigods are authorized to hold positions in the affairs of universal management. They are appointed by the Lord as His confidential servants.

TEXT 40

dhātar yad asmin bhava īśa jīvās

tāpa-trayeṇābhihatā na śarma

ātman labhante bhagavaṁs tavāṅghri-

cchāyāṁ sa-vidyām ata āśrayema

SYNONYMS

dhātaḥ-O father; yat-because; asmin-in this; bhave-material world; īśa-O Lord; jīvāḥ-the living entities; tāpa-miseries; trayeṇa-by the three; abhihatāḥ-always embarrassed; na-never; śarma-in happiness; ātman-self; labhante-do gain; bhagavan-O Personality of Godhead; tava-Your; aṅghri-chāyām-shade of Your feet; sa-vidyām-full of knowledge; ataḥ-obtain; āśrayema-shelter.

O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.

The way of devotional service is neither sentimental nor mundane. It is the path of reality by which the living entity can attain the transcendental happiness of being freed from the three kinds of material miseries-miseries arising from the body and mind, from other living entities and from natural disturbances. Everyone who is conditioned by material existence-whether he be a man or beast or demigod or bird-must suffer from ādhyātmika (bodily or mental) pains, ādhibhautika pains (those offered by living creatures), and ādhidaivika pains (those due to supernatural disturbances). His happiness is nothing but a hard struggle to get free from the miseries of conditional life. But there is only one way he can be rescued, and that is by accepting the shelter of the lotus feet of the Supreme Personality of Godhead.

The argument that unless one has proper knowledge one cannot be freed from material miseries is undoubtedly true. But because the lotus feet of the Lord are full of transcendental knowledge, acceptance of His lotus feet completes that necessity. We have already discussed this point in the First Canto (1.2.7):

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

There is no want of knowledge in the devotional service of Vāsudeva, the Personality of Godhead. He, the Lord, personally takes charge of dissipating the darkness of ignorance from the heart of a devotee. He confirms this in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

Empiric philosophical speculation cannot give one relief from the threefold miseries of material existence. Simply to endeavor for knowledge without devoting oneself to the Lord is a waste of valuable time.

TEXT 41

mārganti yat te mukha-padma-nīḍaiś

chandaḥ-suparṇair ṛṣayo vivikte

yasyāgha-marṣoda-sarid-varāyāḥ

padaṁ padaṁ tīrtha-padaḥ prapannāḥ

SYNONYMS

mārganti-searching after; yat-as; te-Your; mukha-padma-lotuslike face; nīḍaiḥ-by those who have taken shelter of such a lotus flower; chandaḥ-Vedic hymns; suparṇaiḥ-by the wings; ṛṣayaḥ-the sages; vivikte-in clear mind; yasya-whose; agha-marṣa-uda-that which offers freedom from all reactions to sin; sarit-rivers; varāyāḥ-in the best; padam padam-in every step; tīrtha-padaḥ-one whose lotus feet are as good as a place of pilgrimage; prapannāḥ-taking shelter.

The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.

The paramahaṁsas are compared to royal swans who make their nests on the petals of the lotus flower. The Lord's transcendental bodily parts are always compared to the lotus flower because in the material world the lotus flower is the last word in beauty. The most beautiful thing in the world is the Vedas, or Bhagavad-gītā, because therein knowledge is imparted by the Personality of Godhead Himself. The paramahaṁsa makes his nest in the lotuslike face of the Lord and always seeks shelter at His lotus feet, which are reached by the wings of Vedic wisdom. Since the Lord is the original source of all emanations, intelligent persons, enlightened by Vedic knowledge, seek the shelter of the Lord, just as birds who leave the nest again search out the nest to take complete rest. All Vedic knowledge is meant for understanding the Supreme Lord, as stated by the Lord in Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. Intelligent persons, who are like swans, take shelter of the Lord by all means and do not hover on the mental plane by fruitlessly speculating on different philosophies.

The Lord is so kind that He has spread the River Ganges throughout the universe so that by taking bath in that holy river everyone can get release from the reactions of sins, which occur at every step. There are many rivers in the world which are able to evoke one's sense of God consciousness simply by one's bathing in them, and the River Ganges is chief amongst them. In India there are five sacred rivers, but the Ganges is the most sacred. The River Ganges and Bhagavad-gītā are chief sources of transcendental happiness for mankind, and intelligent persons can take shelter of them to go back home, back to Godhead. Even Śrīpāda Śaṅkarācārya recommends that a little knowledge in Bhagavad-gītā and the drinking of a little quantity of Ganges water can save one from the punishment of Yamarāja.

TEXT 42

yac chraddhayā śrutavatyā ca bhaktyā

sammṛjyamāne hṛdaye 'vadhāya

jñānena vairāgya-balena dhīrā

vrajema tat te 'ṅghri-saroja-pīṭham

SYNONYMS

yat-that which; śraddhayā-by eagerness; śrutavatyā-simply by hearing; ca-also; bhaktyā-in devotion; sammṛjyamāne-being cleansed; hṛdaye-in the heart; avadhāya-meditation; jñānena-by knowledge; vairāgya-detachment; balena-by the strength of; dhīrāḥ-the pacified; vrajema-must go to; tat-that; te-Your; aṅghri-feet; saroja-pīṭham-lotus sanctuary.

Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.

The miracles of meditating on the lotus feet of the Lord with eagerness and devotion are so great that no other process can compare to it. The minds of materialistic persons are so disturbed that it is almost impossible for them to search after the Supreme Truth by personal regulative endeavors. But even such materialistic men, with a little eagerness for hearing about the transcendental name, fame, qualities, etc., can surpass all other methods of attaining knowledge and detachment. The conditioned soul is attached to the bodily conception of the self, and therefore he is in ignorance. Culture of self-knowledge can bring about detachment from material affection, and without such detachment there is no meaning to knowledge. The most stubborn attachment for material enjoyment is sex life. One who is attached to sex life is to be understood as devoid of knowledge. Knowledge must be followed by detachment. That is the way of self-realization. These two essentials for self-realization-knowledge and detachment-become manifest very quickly if one performs devotional service to the lotus feet of the Lord. The word dhīra is very significant in this connection. A person who is not disturbed even in the presence of cause of disturbance is called dhīra. Śrī Yāmunācārya says, "Since my heart has been overwhelmed by the devotional service of Lord Kṛṣṇa, I cannot even think of sex life, and if thoughts of sex come upon me I at once feel disgust." A devotee of the Lord becomes an elevated dhīra by the simple process of meditating in eagerness on the lotus feet of the Lord.

Devotional service entails being initiated by a bona fide spiritual master and following his instruction in regard to hearing about the Lord. Such a bona fide spiritual master is accepted by regularly hearing from him about the Lord. The improvement in knowledge and detachment can be perceived by devotees as an actual experience. Lord Śrī Caitanya Mahāprabhu strongly recommended this process of hearing from a bona fide devotee, and by following this process one can achieve the highest result, conquering all other methods.

TEXT 43

viśvasya janma-sthiti-saṁyamārthe

kṛtāvatārasya padāmbujaṁ te

vrajema sarve śaraṇaṁ yad īśa

smṛtaṁ prayacchaty abhayaṁ sva-puṁsām

SYNONYMS

viśvasya-of the cosmic universe; janma-creation; sthiti-maintenance; saṁyama-arthe-for the dissolution also; kṛta-accepted or assumed; avatārasya-of the incarnations; pada-ambujam-lotus feet; te-Your; vrajema-let us take shelter of; sarve-all of us; śaraṇam-shelter; yat-that which; īśa-O Lord; smṛtam-remembrance; prayacchati-awarding; abhayam-courage; sva-puṁsām-of the devotees.

O Lord, You assume incarnations for the creation, maintenance and dissolution of the cosmic manifestation, and therefore we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.

For the creation, maintenance and dissolution of the cosmic manifestations there are three incarnations: Brahmā, Viṣṇu and Maheśvara (Lord Śiva). They are the controllers or masters of the three modes of material nature, which cause the phenomenal manifestation. Viṣṇu is the master of the mode of goodness, Brahmā is the master of the mode of passion, and Maheśvara is the master of the mode of ignorance. There are different kinds of devotees according to the modes of nature. Persons in the mode of goodness worship Lord Viṣṇu, those in the mode of passion worship Lord Brahmā, and those in the mode of ignorance worship Lord Śiva. All three of these deities are incarnations of the Supreme Lord Kṛṣṇa because He is the original Supreme Personality of Godhead. The demigods directly refer to the lotus feet of the Supreme Lord and not to the different incarnations. The incarnation of Viṣṇu in the material world is, however, directly worshiped by the demigods. It is learned from various scriptures that the demigods approach Lord Viṣṇu in the ocean of milk and submit their grievances whenever there is some difficulty in the administration of universal affairs. Although they are incarnations of the Lord, Lord Brahmā and Lord Śiva worship Lord Viṣṇu, and thus they are also counted amongst the demigods and not as the Supreme Personality of Godhead. Persons who worship Lord Viṣṇu are called demigods, and persons who do not do so are called asuras, or demons. Viṣṇu always takes the part of the demigods, but Brahmā and Śiva sometimes take the side of the demons; it is not that they become one in interest with them, but sometimes they do something in order to gain control over the demons.

TEXT 44

yat sānubandhe 'sati deha-gehe

mamāham ity ūḍha-durāgrahāṇām

puṁsāṁ sudūraṁ vasato 'pi puryāṁ

bhajema tat te bhagavan padābjam

SYNONYMS

yat-because; sa-anubandhe-due to becoming entangled; asati-thus being; deha-the gross material body; gehe-in the home; mama-mine; aham-I; iti-thus; ūḍha-great, deep; durāgrahāṇām-undesirable eagerness; puṁsām-of persons; su-dūram-far away; vasataḥ-dwelling; api-although; puryām-within the body; bhajema-let us worship; tat-therefore; te-Your; bhagavan-O Lord; pada-abjam-lotus feet.

O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.

The whole Vedic philosophy of life is that one should get rid of the material encagement of gross and subtle bodies, which only cause one to continue in a condemned life of miseries. This material body continues as long as one is not detached from the false conception of lording it over material nature. The impetus for lording it over material nature is the sense of "mine" and "I." "I am the lord of all that I survey. So many things I possess, and I shall possess more and more. Who can be richer than I in wealth and education? I am the master, and I am God. Who else is there but me?" All these ideas reflect the philosophy of ahaṁ mama, the conception that "I am everything." Persons conducted by such a conception of life can never get liberation from material bondage. But even a person perpetually condemned to the miseries of material existence can get relief from bondage if he simply agrees to hear only kṛṣṇa-kathā. In this age of Kali, the process of hearing kṛṣṇa-kathā is the most effective means to gain release from unwanted family affection and thus find permanent freedom in life. The age of Kali is full of sinful reactions, and people are more and more addicted to the qualities of this age, but simply by hearing and chanting of kṛṣṇa-kathā one is sure to go back to Godhead. Therefore, people should be trained to hear only kṛṣṇa-kathā-by all means-in order to get relief from all miseries.

TEXT 45

tān vai hy asad-vṛttibhir akṣibhir ye

parāhṛtāntar-manasaḥ pareśa

atho na paśyanty urugāya nūnaṁ

ye te padanyāsa-vilāsa-lakṣyāḥ

SYNONYMS

tān-the lotus feet of the Lord; vai-certainly; hi-for; asat-materialistic; vṛttibhiḥ-by those who are influenced by external energy; akṣibhiḥ-by the senses; ye-those; parāhṛta-missing at a distance; antaḥ-manasaḥ-of the internal mind; pareśa-O Supreme; atho-therefore; na-never; paśyanti-can see; urugāya-O great; nūnam-but; ye-those who; te-Your; padanyāsa-activities; vilāsa-transcendental enjoyment; lakṣyāḥ-those who see.

O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities.

As stated in Bhagavad-gītā (18.61), the Lord is situated in everyone's heart. It is natural that one should he able to see the Lord at least within himself. But that is not possible for those whose internal vision has been covered by external activities. The pure soul, which is symptomized by consciousness, can be easily perceived even by a common man because consciousness is spread all over the body. The yoga system as recommended in Bhagavad-gītā is to concentrate the mental activities internally and thus see the lotus feet of the Lord within oneself. But there are many so-called yogīs who have no concern with the Lord but are only concerned with consciousness, which they accept as the final realization. Such realization of consciousness is taught by Bhagavad-gītā within only a few minutes, whereas the so-called yogīs take continuous years to realize it because of their offenses at the lotus feet of the Lord. The greatest offense is to deny the existence of the Lord as separate from the individual souls or to accept the Lord and the individual soul as one and the same. The impersonalists misinterpret the theory a reflection, and thus they wrongly accept the individual consciousness as the supreme consciousness.

The theory of the reflection of the Supreme can be clearly understood without difficulty by any sincere common man. When there is a reflection of the sky on the water, both the sky and the stars are seen within the water, but it is understood that the sky and the stars are not to be accepted on the same level. The stars are parts of the sky, and therefore they cannot be equal to the whole. The sky is the whole, and the stars are parts. They cannot be one and the same. Transcendentalists who do not accept the supreme consciousness as separate from the individual consciousness are as offensive as the materialists who deny even the existence of the Lord.

Such offenders cannot actually see the lotus feet of the Lord within themselves, nor are they even able to see the devotees of the Lord. The devotees of the Lord are so kind that they roam to all places to enlighten people in God consciousness. The offenders, however, lose the chance to receive the Lord's devotees, although the offenseless common man is at once influenced by the devotees' presence. In this connection there is an interesting story of a hunter and Devarṣi Nārada. A hunter in the forest, although a great sinner, was not an intentional offender. He was at once influenced by the presence of Nārada, and he agreed to take the path of devotion, leaving aside his hearth and home. But the offenders Nalakūvara and Maṇigrīva, even though living amongst the demigods, had to undergo the punishment of becoming trees in their next lives, although by the grace of a devotee they were later delivered by the Lord. Offenders have to wait until they receive the mercy of devotees, and then they can become eligible to see the lotus feet of the Lord within themselves. But due to their offenses and their extreme materialism, they cannot see even the devotees of the Lord. Engaged in external activities, they kill the internal vision. The Lord's devotees, however, do not mind the offenses of the foolish in their many gross and subtle bodily endeavors. The Lord's devotees continue to bestow the blessings of devotion upon all such offenders without hesitation. That is the nature of devotees.

TEXT 46

pānena te deva kathā-sudhāyāḥ

pravṛddha-bhaktyā viśadāśayā ye

vairāgya-sāraṁ pratilabhya bodhaṁ

yathāñjasānvīyur akuṇṭha-dhiṣṇyam

SYNONYMS

pānena-by drinking; te-of You; deva-O Lord; kathā-topics; sudhāyāḥ-of the nectar; pravṛddha-highly enlightened; bhaktyā-by devotional service; viśada-āśayāḥ-with a greatly serious attitude; ye-those who; vairāgya-sāram-the entire purport of renunciation; pratilabhya-achieving; bodham-intelligence; yathā-as much as; añjasā-quickly; anvīyuḥ-achieve; akuṇṭha-dhiṣṇyam-Vaikuṇṭhaloka in the spiritual sky.

O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics.

The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage, whereas the devotees enter into the kingdom of all pleasures even from the beginning of their attempt. The devotee has only to hear about devotional activities, which are as simple as anything in ordinary life, and he also acts very simply, whereas the mental speculator has to pass through a jugglery of words, which are partially facts and partially a make-show for the maintenance of an artificial impersonal status. In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him. The devotees, however, attain to the highest stage of knowledge and renunciation and achieve the Vaikuṇṭhalokas, the planets in the spiritual sky. The impersonalist attains only the sky, and does not achieve any tangible transcendental bliss, whereas the devotee attains to the planets where real spiritual life prevails. With a serious attitude, the devotee throws away all achievements like so much dust, and he accepts only devotional service, the transcendental culmination.

TEXT 47

tathāpare cātma-samādhi-yoga-

balena jitvā prakṛtiṁ baliṣṭhām

tvām eva dhīrāḥ puruṣaṁ viśanti

teṣāṁ śramaḥ syān na tu sevayā te

SYNONYMS

tathā-as far as; apare-others; ca-also; ātma-samādhi-transcendental self-realization; yoga-means; balena-by the strength of; jitvā-conquering; prakṛtim-acquired nature or modes of nature; baliṣṭhām-very powerful; tvām-You; eva-only; dhīrāḥ-pacified; puruṣam-person; viśanti-enters into; teṣām-for them; śramaḥ-much labor; syāt-has to be taken; na-never; tu-but; sevayā-by serving; te-of You.

Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain.

In terms of a labor of love and its returns, the bhaktas, or devotees of the Lord, always have priority over persons who are addicted to the association of jñānīs, or impersonalists, and yogīs, or mystics. The word apare (others) is very significant in this connection. "Others" refers to the jñānīs and the yogīs, whose only hope is to merge into the existence of the impersonal brahmajyoti. Although their destination is not so important in comparison to the destination of the devotees, the labor of the nondevotees is far greater than that of the bhaktas. One may suggest that there is sufficient labor for the devotees also in the matter of discharging devotional service. But that labor is compensated by the enhancement of transcendental pleasure. The devotees derive more transcendental pleasure while engaged continuously in the service of the Lord than when they have no such engagement. In the family combination of a man and a woman there is much labor and responsibility for both of them, yet when they are single they feel more trouble for want of their united activities.

The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sāyujya-mukti, or unification by merging into oneness, whereas the devotees keep their individuality to exchange feelings in relationship with the supreme individual Lord. Such reciprocation of feelings takes place in the transcendental Vaikuṇṭha planets, and therefore the liberation sought by the impersonalists is already achieved in devotional service. The devotees attain mukti automatically, while continuing the transcendental pleasure of maintaining individuality. As explained in the previous verse, the destination of the devotees is Vaikuṇṭha, or akuṇṭha-dhiṣṇya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-mātra, or spiritual feelings alone.

TEXT 48

tat te vayaṁ loka-sisṛkṣayādya

tvayānusṛṣṭās tribhir ātmabhiḥ sma

sarve viyuktāḥ sva-vihāra-tantraṁ

na śaknumas tat pratihartave te

SYNONYMS

tat-therefore; te-Your; vayam-all of us; loka-world; sisṛkṣayā-for the sake of creation; ādya-O Original person; tvayā-by You; anusṛṣṭāḥ-being created one after another; tribhiḥ-by the three modes of nature; ātmabhiḥ-by one's own; sma-in the past; sarve-all; viyuktāḥ-separated; sva-vihāra-tantram-the network of activities for one's own pleasure; na-not; śaknumaḥ-could do it; tat-that; pratihartave-to award; te-unto Your.

O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure.

The cosmic creation is working under the influence of the three modes of the external potency of the Lord. Different creatures are also under the same influence, and therefore they cannot act concertedly in satisfying the Lord. Because of this diverse activity, there cannot be any harmony in the material world. The best policy, therefore, is to act for the sake of the Lord. That will bring about the desired harmony.

TEXT 49

yāvad baliṁ te 'ja harāma kāle

yathā vayaṁ cānnam adāma yatra

yathobhayeṣāṁ ta ime hi lokā

baliṁ haranto 'nnam adanty anūhāḥ

SYNONYMS

yāvat-as it may be; balim-offerings; te-Your; aja-O unborn one; harāma-shall offer; kāle-at the right time; yathā-as much as; vayam-we; ca-also; annam-food grains; adāma-shall partake; yatra-whereupon; yathā-as much as; ubhayeṣām-both for You and for us; te-all; ime-these; hi-certainly; lokāḥ-living entities; balim-offerings; harantaḥ-while offering; annam-grains; adanti-eat; anūhāḥ-without disturbance.

O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.

Developed consciousness begins from the human form of life and further increases in the forms of the demigods living in higher planets. The earth is situated almost in the middle of the universe, and the human form of life is the via medium between the life of the demigods and that of the demons. The planetary systems above the earth are especially meant for the higher intellectuals, called demigods. They are called demigods because although their standard of life is far more advanced in culture, enjoyment, luxury, beauty, education and duration of life, they are always fully God conscious. Such demigods are always ready to render service to the Supreme Lord because they are perfectly aware of the fact that every living entity is constitutionally an eternal subordinate servitor of the Lord. They also know that it is the Lord only who can maintain all living entities with all the necessities of life. The Vedic hymns, eko bahūnāṁ yo vidadhāti kāmān, tā enam abruvann āyatanaṁ naḥ prajānīhi yasmin pratiṣṭhitā annam adāme, etc., confirm this truth. In Bhagavad-gītā also, the Lord is mentioned as bhūta-bhṛt, or the maintainer of all living creatures.

The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness. Similarly, human beings are provided with food grains, vegetables, fruits and milk by the grace of the Lord, but it is the duty of human beings to acknowledge the mercy of the Lord. As a matter of gratitude, they should feel obliged to the Lord for their supply of foodstuff, and they must first offer Him food in sacrifice and then partake of the remnants.

In Bhagavad-gītā (3.13) it is confirmed that one who takes foodstuff after a performance of sacrifice eats real food for proper maintenance of the body and soul, but one who cooks for himself and does not perform any sacrifice eats only lumps of sin in the shape of foodstuffs. Such sinful eating can never make one happy or free from scarcity. Famine is not due to an increase in population, as less intelligent economists think. When human society is grateful to the Lord for all His gifts for the maintenance of the living entities, then there is certainly no scarcity or want in society. But when men are unaware of the intrinsic value of such gifts from the Lord, surely they are in want. A person who has no God consciousness may live in opulence for the time being due to his past virtuous acts, but if one forgets his relationship with the Lord, certainly he must await the stage of starvation by the law of the powerful material nature. One cannot escape the vigilance of the powerful material nature unless he leads a God conscious or devotional life.

TEXT 50

tvaṁ naḥ surāṇām asi sānvayānāṁ

kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ

tvaṁ deva śaktyāṁ guṇa-karma-yonau

retas tv ajāyāṁ kavim ādadhe 'jaḥ

SYNONYMS

tvam-Your Lordship; naḥ-of us; surāṇām-of the demigods; asi-You are; sa-anvayānām-with different gradations; kūṭa-sthaḥ-one who is unchanged; ādyaḥ-without any superior; puruṣaḥ-the founder person; purāṇaḥ-the oldest, who has no other founder; tvam-You; deva-O Lord; śaktyām-unto the energy; guṇa-karma-yonau-unto the cause of the material modes and activities; retaḥ-semen of birth; tu-indeed; ajāyām-for begetting; kavim-the total living entities; ādadhe-initiated; ajaḥ-one who is unborn.

You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the total living entities, yet You are unborn.

The Lord, the Original Person, is the father of all other living entities, beginning from Brahmā, the personality from whom all other living entities in different gradations of species are generated. Yet the supreme father has no other father. Every one of the living entities of all grades, up to Brahmā, the original creature of the universe, is begotten by a father, but He, the Lord, has no father. When He descends on the material plane, out of Mis causeless mercy He accepts one of His great devotees as His father to keep pace with the rules of the material world. But since He is the Lord, He is always independent in choosing who will become His father. For example, the Lord came out of a pillar in His incarnation as Nṛsiṁhadeva, and by the Lord's causeless mercy, Ahalyā came out of a stone by the touch of the lotus feet of His incarnation as Lord Śrī Rāma. He is also the companion of every living entity as the Supersoul, but He is unchanged. The living entity changes his body in the material world, but even when the Lord is in the material world, He is ever unchanged. That is His prerogative.

As confirmed in Bhagavad-gītā (14.3), the Lord impregnates the external or material energy, and thus the total living entities later come out in different gradations, beginning from Brahmā, the first demigod, down to the insignificant ant. All gradations of living entities are manifested by Brahmā and the external energy, but the Lord is the original father of everyone. The relationship of every living being with the Supreme Lord is certainly one of son and father and not one of equality. Sometimes in love the son is more than the father, but the relationship of father and son is one of the superior and the subordinate. Every living entity, however great he may be, even up to demigods like Brahmā and Indra, is an eternally subordinate servitor of the supreme father. The mahat-tattva principle is the generating source of all the modes of material nature, and the living entities take birth in the material world in bodies supplied by the mother, material nature, in terms of their previous work. The body is a gift of material nature, but the soul is originally part and parcel of the Supreme Lord.

TEXT 51

tato vayaṁ mat-pramukhā yad-arthe

babhūvimātman karavāma kiṁ te

tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā

deva kriyārthe yad-anugrahāṇām

SYNONYMS

tataḥ-therefore; vayam-all of us; mat-pramukhāḥ-coming from the total cosmos, the mahat-tattva; yat-arthe-for the purpose of which; babhūvima-created; ātman-O Supreme Self; karavāma-shall do; kim-what; te-Your service; tvam-Yourself; naḥ-to us; sva-cakṣuḥ-personal plan; paridehi-specifically grant us; śaktyā-with potency to work; deva-O Lord; kriyā-arthe-for acting; yat-from which; anugrahāṇām-of those who are specifically favored.

O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You service in the different departments of subsequent creation.

The Lord creates this material world and impregnates the material energy with the living entities who will act in the material world. All these actions have a divine plan behind them. The plan is to give the conditioned souls who so desire a chance to enjoy sense gratification. But there is another plan behind the creation: to help the living entities realize that they are created for the transcendental sense gratification of the Lord and not for their individual sense gratification. This is the constitutional position of the living entities. The Lord is one without a second, and He expands Himself into many for His transcendental pleasure. All the expansions-the viṣṇu-tattvas, the jīva-tattvas and the śakti-tattvas (the Personalities of Godhead, the living entities and the different potential energies)- are different offshoots from the same one Supreme Lord. The jīva-tattvas are separated expansions of the viṣṇu-tattvas, and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord. Some of the jīvas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and why such propensities overcame the pure living entities, it can only be explained that the jīva-tattvas have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called nitya-baddhas, or eternally conditioned souls.

The expansions of Vedic wisdom also give the nitya-baddhas, the conditioned living entities, a chance to improve, and those who take advantage of such transcendental knowledge gradually regain their lost consciousness of rendering transcendental loving service to the Lord. The demigods are amongst the conditioned souls who have developed this pure consciousness of service to the Lord but who at the same time continue to desire to lord it over the material energy. Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners in government jails are entrusted with some responsible work of prison management, so the demigods are improved conditioned souls acting as representatives of the Lord in the material creation. Such demigods are devotees of the Lord in the material world, and when completely free from all material desire to lord it over the material energy they become pure devotees and have no desire but to serve the Lord. Therefore any living entity who desires a position in the material world may desire so in the service of the Lord and may seek power and intelligence from the Lord, as exemplified by the demigods in this particular verse. One cannot do anything unless he is enlightened and empowered by the Lord. The Lord says in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca. All recollections, knowledge, etc., as well as all forgetfulness, are engineered by the Lord, who is sitting within the heart of everyone. The intelligent man seeks the help of the Lord, and the Lord helps the sincere devotees engaged in His multifarious services.

The demigods are entrusted by the Lord to create different species of living entities according to their past deeds. They are herein asking the favor of the Lord for the intelligence and power to carry out their task. Similarly, any conditioned soul may also engage in the service of the Lord under the guidance of an expert spiritual master and thus gradually become freed from the entanglement of material existence. The spiritual master is the manifested representative of the Lord, and anyone who puts himself under the guidance of a spiritual master and acts accordingly is said to be acting in terms of buddhi-yoga, as explained in Bhagavad-gītā (2.41):

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām

Thus end the Bhaktivedanta purports of the Third Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Vidura's Talks with Maitreya."

Chapter Six

Creation of the Universal Form

TEXT 1

ṛṣir uvāca

iti tāsāṁ sva-śaktīnāṁ

satīnām asametya saḥ

prasupta-loka-tantrāṇāṁ

niśāmya gatim īśvaraḥ

SYNONYMS

ṛṣiḥ uvāca-the Ṛṣi Maitreya said; iti-thus; tāsām-their; sva-śaktīnām-own potency; satīnām-so situated; asametya-without combination; saḥ-He (the Lord); prasupta-suspended; loka-tantrāṇām-in the universal creations; niśāmya-hearing; gatim-progress; īśvaraḥ-the Lord.

The Ṛṣi Maitreya said: The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.

There is nothing wanting in the creation of the Lord; all the potencies are there in a dormant state. But unless they are combined by the will of the Lord, nothing can progress. The suspended progressive work of creation can only be revived by the direction of the Lord.

TEXT 2

kāla-sañjñāṁ tadā devīṁ

bibhrac-chaktim urukramaḥ

trayoviṁśati tattvānāṁ

gaṇaṁ yugapad āviśat

SYNONYMS

kāla-sañjñām-known as Kālī; tadā-at that time; devīm-the goddess; bibhrat-destructive; śaktim-potency; urukramaḥ-the supreme powerful; trayaḥ-viṁśati-twenty-three; tattvānām-of the elements; gaṇam-all of them; yugapat-simultaneously; āviśat-entered.

The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kālī, His external energy, who alone amalgamates all the different elements.

The ingredients of matter are counted as twenty-three: the total material energy, false ego, sound, touch, form, taste, smell, earth, water, fire, air, sky, eye, ear, nose, tongue, skin, hand, leg, evacuating organ, genitals, speech and mind. All are combined together by the influence of time and are again dissolved in the course of time. Time, therefore, is the energy of the Lord and acts in her own way by the direction of the Lord. This energy is called Kālī and is represented by the dark destructive goddess generally worshiped by persons influenced by the mode of darkness or ignorance in material existence. In the Vedic hymn this process is described as mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ puruṣaḥ. The energy which acts as material nature in a combination of twenty-three ingredients is not the final source of creation. The Lord enters into the elements and applies His energy, called Kālī. In all other Vedic scriptures the same principle is accepted. In Brahma-saṁhitā (5.35) it is stated:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is the original Personality of Godhead. By His partial plenary expansion [Mahā-Viṣṇu], He enters into material nature, and then into each and every universe [as Garbhodakaśāyī Viṣṇu], and then [as Kṣīrodakaśāyī Viṣṇu] into all the elements, including every atom of matter. Such manifestations of cosmic creation are innumerable, both in the universes and in the individual atoms."

Similarly, this is confirmed in Bhagavad-gītā (10.42):

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

"O Arjuna, there is no necessity of your knowing about My innumerable energies, which act in various ways. I enter into the material creation by My partial plenary expansion [Paramātmā, or the Supersoul] in all the universes and in all the elements thereof, and thus the work of creation goes on." The wonderful activities of material nature are due to Lord Kṛṣṇa, and thus He is the final cause, or the ultimate cause of all causes.

TEXT 3

so 'nupraviṣṭo bhagavāṁś

ceṣṭārūpeṇa taṁ gaṇam

bhinnaṁ saṁyojayām āsa

suptaṁ karma prabodhayan

SYNONYMS

saḥ-that; anupraviṣṭaḥ-thus entering later on; bhagavān-the Personality of Godhead; ceṣṭā-rūpeṇa-by His representation of attempt, Kālī; tam-them; gaṇam-all the living entities, including the demigods; bhinnam-separately; saṁyojayām āsa-engaged to work; suptam-sleeping; karma-work; prabodhayan-enlightening.

Thus when the Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one is engaged in his work after awakening from sleep.

Every individual soul remains unconscious after the dissolution of the creation and thus enters into the Lord with His material energy. These individual living entities are conditioned souls everlastingly, but in each and every material creation they are given a chance to liberate themselves and become free souls. They are all given a chance to take advantage of the Vedic wisdom and find out what is their relationship with the Supreme Lord, how they can be liberated, and what the ultimate profit is in such liberation. By properly studying the Vedas one becomes conscious of his position and thus takes to the transcendental devotional service of the Lord and is gradually promoted to the spiritual sky. The individual souls in the material world engage in different activities according to their past unfinished desires. After the dissolution of a particular body, the individual soul forgets everything, but the all-merciful Lord, who is situated in everyone's heart as the witness, the Supersoul, awakens him and reminds him of his past desires, and thus he begins to act accordingly in his next life. This unseen guidance is described as fate, and a sensible man can understand that this continues his material bondage in the three modes of nature.

The unconscious sleeping stage of the living entity just after the partial or total dissolution of the creation is wrongly accepted as the final stage of life by some less intelligent philosophers. After the dissolution of the partial material body, a living entity remains unconscious for only a few months, and after the total dissolution of the material creation, he remains unconscious for many millions of years. But when the creation is again revived, he is awakened to his work by the Lord. The living entity is eternal, and the wakeful state of his consciousness, manifested by activities, is his natural condition of life. He cannot stop acting while awake, and thus he acts according to his diverse desires. When his desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.

TEXT 4

prabuddha-karmā daivena

trayoviṁśatiko gaṇaḥ

prerito 'janayat svābhir

mātrābhir adhipūruṣam

SYNONYMS

prabuddha-awakened; karmā-activities; daivena-by the will of the Supreme; trayaḥ-viṁśatikaḥ-by the twenty-three principal ingredients; gaṇaḥ-the combination; preritaḥ-induced by; ajanayat-manifested; svābhiḥ-by His personal; mātrābhiḥ-plenary expansion; adhipūruṣam-the gigantic universal form (viśva-rūpa).

When the twenty-three principal elements were set in action by the will of the Supreme, the gigantic universal form, or the viśvarūpa body of the Lord, came into existence.

The virāṭ-rūpa or viśva-rūpa, the gigantic universal form of the Lord, which is very much appreciated by the impersonalist, is not an eternal form of the Lord. It is manifested by the supreme will of the Lord after the ingredients of material creation. Lord Kṛṣṇa exhibited this virāṭ or viśva-rūpa to Arjuna just to convince the impersonalists that He is the original Personality of Godhead. Kṛṣṇa exhibited the virāṭ-rūpa; it is not that Kṛṣṇa was exhibited by the virāṭ-rūpa. The virāṭ-rūpa is not, therefore, an eternal form of the Lord exhibited in the spiritual sky; it is a material manifestation of the Lord. The arcā-vigraha, or the worshipable Deity in the temple, is a similar manifestation of the Lord for the neophytes. But in spite of their material touch, such forms of the Lord as the virāṭ and arcā are all nondifferent from His eternal form as Lord Kṛṣṇa.

TEXT 5

pareṇa viśatā svasmin

mātrayā viśva-sṛg-gaṇaḥ

cukṣobhānyonyam āsādya

yasmin lokāś carācarāḥ

SYNONYMS

pareṇa-by the Lord; viśatā-thus entering; svasmin-by His own self; mātrayā-by a plenary portion; viśva-sṛk-the elements of universal creation; gaṇaḥ-all; cukṣobha-transformed; anyonyam-one another; āsādya-having obtained; yasmin-in which; lokāḥ-the planets; cara-acarāḥ-movable and immovable.

As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.

The elements of cosmic creation are all matter and have no potency to increase in volume unless entered into by the Lord in His plenary portion. This means that matter does not increase or decrease unless it is spiritually touched. Matter is a product of spirit and increases only by the touch of spirit. The entire cosmic manifestation has not assumed its gigantic form by itself, as wrongly calculated by less intelligent persons. As long as spirit is within matter, matter can increase as needed; but without the spirit, matter stops increasing. For example, as long as there is spiritual consciousness within the material body of a living entity, the body increases to the required size, but a dead material body, which has no spiritual consciousness, stops increasing. In Bhagavad-gītā (Chapter Two) importance is given to the spiritual consciousness, not the body. The entire cosmic body increased by the same process that we experience in our small bodies. One should not, however, foolishly think that the individual infinitesimal soul is the cause of the gigantic manifestation of the universal form. The universal form is called the virāṭ-rūpa because the Supreme Lord is within it in His plenary portion.

TEXT 6

hiraṇmayaḥ sa puruṣaḥ

sahasra-parivatsarān

āṇḍa-kośa uvāsāpsu

sarva-sattvopabṛṁhitaḥ

SYNONYMS

hiraṇmayaḥ-the Garbhodakaśāyī Viṣṇu, who also assumes the virāṭ-rūpa; saḥ-He; puruṣaḥ-incarnation of Godhead; sahasra-one thousand; parivatsarān-celestial years; āṇḍa-kośe-within the global universe; uvāsa-resided; apsu-on the water; sarva-sattva-all living entities lying with Him; upabṛṁhitaḥ-so spread.

The gigantic virāṭ-puruṣa, known as Hiraṇmaya, lived for one thousand celestial years on the water of the universe, and all the living entities lay with Him.

After the Lord entered each and every universe as the Garbhodakaśāyī Viṣṇu, half of the universe was filled with water. The cosmic manifestation of the planetary systems, outer space, etc., which are visible to us, is only one half of the complete universe. Before the manifestation takes place and after the entrance of Viṣṇu within the universe, there is a period of one thousand celestial years. All the living entities injected within the womb of the mahat-tattva are divided in all universes with the incarnation of Garbhodakaśāyī Viṣṇu, and all of them lie down with the Lord until Brahmā is born. Brahmā is the first living being within the universe, and from him all other demigods and living creatures are born. Manu is the original father of mankind, and therefore, in Sanskrit, mankind is called mānuṣya. Humanity in different bodily qualities is distributed throughout the various planetary systems.

TEXT 7

sa vai viśva-sṛjāṁ garbho

deva-karmātma-śaktimān

vibabhājātmanātmānam

ekadhā daśadhā tridhā

SYNONYMS

saḥ-that; vai-certainly; viśva-sṛjām-of the gigantic virāṭ form; garbhaḥ-total energy; deva-living energy; karma-activity of life; ātma-self; śaktimān-full with potencies; vibabhāja-divided; ātmanā-by Himself; ātmānam-Himself; ekadhā-in oneness; daśadhā-in ten; tridhā-and in three.

The total energy of the mahat-tattva, in the form of the gigantic virāṭ-rūpa, divided Himself by Himself into the consciousness of the living entities, the life of activity, and self-identification, which are subdivided into one, ten and three respectively.

Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.

The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.

TEXT 8

eṣa hy aśeṣa-sattvānām

ātmāṁśaḥ paramātmanaḥ

ādyo 'vatāro yatrāsau

bhūta-grāmo vibhāvyate

SYNONYMS

eṣaḥ-this; hi-certainly; aśeṣa-unlimited; sattvānām-living entities; ātmā-Self; aṁśaḥ-part; parama-ātmanaḥ-of the Supersoul; ādyaḥ-the first; avatāraḥ-incarnation; yatra-whereupon; asau-all those; bhūta-grāmaḥ-the aggregate creations; vibhāvyate-flourish.

The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.

The Supreme Lord expands Himself in two ways, by personal plenary expansions and separated minute expansions. The personal plenary expansions are viṣṇu-tattvas, and the separated expansions are living entities. Since the living entities are very small, they are sometimes described as the marginal energy of the Lord. But the mystic yogīs consider the living entities and the Supersoul, Paramātmā, to be one and the same. It is, however, a minor point of controversy; after all, everything created rests on the gigantic virāṭ or universal form of the Lord.

TEXT 9

sādhyātmaḥ sādhidaivaś ca

sādhibhūta iti tridhā

virāṭ prāṇo daśa-vidha

ekadhā hṛdayena ca

SYNONYMS

sa-ādhyātmaḥ-the body and mind with all the senses; sa-ādhidaivaḥ-and the controlling demigods of the senses; ca-and; sa-ādhibhūtaḥ-the present objectives; iti-thus; tridhā-three; virāṭ-gigantic; prāṇaḥ-moving force; daśa-vidhaḥ-ten kinds; ekadhā-one only; hṛdayena-living energy; ca-also.

The gigantic universal form is represented by three, ten and one in the sense that He is the body and the mind and the senses, He is the dynamic force for all movements by ten kinds of life energy, and He is the one heart where life energy is generated.

In Bhagavad-gītā (7.4–5) it is stated that the eight elements earth, water, fire, air, sky, mind, intelligence and false ego are all products of the Lord's inferior energy, whereas the living entities, who are seen to utilize the inferior energy, originally belong to the superior energy, the internal potency of the Lord. The eight inferior energies work grossly and subtly, whereas the superior energy works as the central generating force. This is experienced in the human body. The gross elements, namely, earth, etc., form the external gross body and are like a coat, whereas the subtle mind and false ego act like the inner clothing of the body.

The movements of the body are first generated from the heart, and all the activities of the body are made possible by the senses, powered by the ten kinds of air within the body. The ten kinds of air are described as follows: The main air passing through the nose in breathing is called prāṇa. The air which passes through the rectum as evacuated bodily air is called apāna. The air which adjusts the foodstuff within the stomach and which sometimes sounds as belching is called samāna. The air which passes through the throat and the stoppage of which constitutes suffocation is called the udāna air. Aid the total air which circulates throughout the entire body is called the vyāna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called nāga air. The air which increases appetite is called kṛkara air. The air which helps contraction is called kūrma air. The air which helps relaxation by opening the mouth wide (in yawning) is called devadatta air, and the air which helps sustenance is called dhanañjaya air.

All these airs are generated from the center of the heart, which is one only. This central energy is superior energy of the Lord, who is seated within the heart with the soul of the body, who acts under the guidance of the Lord. This is explained in Bhagavad-gītā (15.15) as follows:

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

The complete central force is generated from the heart by the Lord, who is seated there and who helps the conditioned soul in remembering and forgetting. The conditioned state is due to the soul's forgetfulness of his relationship of subordination to the Lord. One who wants to continue to forget the Lord is helped by the Lord to forget Him birth after birth, but one who remembers Him, by dint of association with a devotee of the Lord, is helped to remember Him more and more. Thus the conditioned soul can ultimately go back home, back to Godhead.

This process of transcendental help by the Lord is described in Bhagavad-gītā (10.10) as follows:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

The buddhi-yoga process of self-realization with intelligence transcendental to the mind (devotional service) can alone elevate one from the conditioned state of material entanglement in the cosmic construction. The conditioned state of the living entity is like that of a person who is within the depths of a huge mechanical arrangement. The mental speculators can reach the point of buddhi-yoga after many, many lifetimes of speculation, but the intelligent person who begins from the platform of intelligence above the mind makes rapid progress in self-realization. Because the buddhi-yoga process entails no fear of deterioration or retrogression at any time, it is the guaranteed path to self-realization, as confirmed in Bhagavad-gītā (2.40). The mental speculators cannot understand that the two birds (Śvetāśvatara Upaniṣad) sitting in one tree are the soul and the Supersoul. The individual soul eats the fruit of the tree, while the other bird does not eat the fruit but only observes the activities of the eating bird. Without attachment, the witnessing bird helps the fruit-eating bird perform fruitful activities. One who cannot understand this difference between the soul and the Supersoul, or God and the living entities, is certainly still in the entanglement of the cosmic machinery and thus must still await the time when he will be free from bondage.

TEXT 10

smaran viśva-sṛjām īśo

vijñāpitam adhokṣajaḥ

virājam atapat svena

tejasaiṣāṁ vivṛttaye

SYNONYMS

smaran-remembering; viśva-sṛjām-of the demigods entrusted with the task of cosmic construction; īśaḥ-the Supreme Lord; vijñāpitam-as He was prayed for; adhokṣajaḥ-the Transcendence; virājam-the gigantic universal form; atapat-considered thus; svena-by His own; tejasā-energy; eṣām-for them; vivṛttaye-for understanding.

The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding.

The impersonalists are captivated by the gigantic universal form of the Supreme. They think that the control behind this gigantic manifestation is imagination. Intelligent persons, however, can estimate the value of the cause by observing the wonders of the effects. For example, the individual human body does not develop from the womb of the mother independently but because the living entity, the soul, is within the body. Without the living entity, a material body cannot automatically take shape or develop. When any material object displays development, it must be understood that there is a spiritual soul within the manifestation. The gigantic universe has developed gradually, just as the body of a child develops. The conception that the Transcendence enters within the universe is, therefore, logical. As the materialists cannot find the soul and the Supersoul within the heart, similarly, for want of sufficient knowledge, they cannot see that the Supreme Soul is the cause of the universe. The Lord is therefore described in the Vedic language as avāṅ-mānasa-gocaraḥ, beyond the conception of words and minds.

Due to a poor fund of knowledge, the mental speculators try to bring the Supreme within the purview of words and minds, but the Lord refuses to be so intelligible; the speculator has no adequate words or mind to gauge the infinity of the Lord. The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses. Such attempts by the puffed up Ph.D's are compared to the philosophy of the frog in the well. A frog in a well was informed of the gigantic Pacific Ocean, and he began to puff himself up in order to understand or measure the length and breadth of the Pacific Ocean. Ultimately the frog burst and died. The title Ph.D. can also be interpreted as Plough Department, a title meant for the tillers in the paddy field. The attempt of the tillers in the paddy field to understand the cosmic manifestation and the cause behind such wonderful work can be compared to the endeavor of the frog in the well to calculate the measurement of the Pacific Ocean.

The Lord can reveal Himself only to a person who is submissive and who engages in His transcendental loving service. The demigods controlling the elements and ingredients of universal affairs prayed to the Lord for guidance, and thus He manifested His gigantic form, as He did at the request of Arjuna.

TEXT 11

atha tasyābhitaptasya

katidhāyatanāni ha

nirabhidyanta devānāṁ

tāni me gadataḥ śṛṇu

SYNONYMS

atha-therefore; tasya-His; abhitaptasya-in terms of His contemplation; katidhā-how many; āyatanāni-embodiments; ha-there were; nirabhidyanta-by separated parts; devānām-of the demigods; tāni-all those; me gadataḥ-described by me; śṛṇu-just hear.

Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form.

The demigods are separated parts and parcels of the Supreme Lord, as are all other living entities. The only difference between the demigods and the ordinary living entities is that when the living entities are rich in pious acts of devotional service to the Lord, and when their desire to lord it over material energy has vanished, they are promoted to the posts of demigods, who are entrusted by the Lord with executing the management of the universal affairs.

TEXT 12

tasyāgnir āsyaṁ nirbhinnaṁ

loka-pālo 'viśat padam

vācā svāṁśena vaktavyaṁ

yayāsau pratipadyate

SYNONYMS

tasya-His; agniḥ-fire; āsyam-mouth; nirbhinnam-thus separated; loka-pālaḥ-the directors of material affairs; aviśat-entered; padam-respective positions; vācā-by words; sva-aṁśena-by one's own part; vaktavyam-speeches; yayā-by which; asau-they; pratipadyate-express.

Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.

The mouth of the gigantic universal form of the Lord is the source of the speaking power. The director of the fire element is the controlling deity, or the ādhidaiva. The speeches delivered are ādhyātma, or bodily functions, and the subject matter of the speeches is material productions, or the ādhibhūta principle.

TEXT 13

nirbhinnaṁ tālu varuṇo

loka-pālo 'viśad dhareḥ

jihvayāṁśena ca rasaṁ

yayāsau pratipadyate

SYNONYMS

nirbhinnam-separated; tālu-palate; varuṇaḥ-the deity controlling air; loka-pālaḥ-director of the planets; aviśat-entered; hareḥ-of the Lord; jihvayā aṁśena-with the part of the tongue; ca-also; rasam-tastes; yayā-by which; asau-the living entity; pratipadyate-expresses.

When the palate of the gigantic form was separately manifested, Varuṇa, the director of air in the planetary systems, entered therein, and thus the living entity has the facility to taste everything with his tongue.

TEXT 14

nirbhinne aśvinau nāse

viṣṇor āviśatāṁ padam

ghrāṇenāṁśena gandhasya

pratipattir yato bhavet

SYNONYMS

nirbhinne-thus being separated; aśvinau-the dual Aśvinīs; nāse-of the two nostrils; viṣṇoḥ-of the Lord; āviśatām-entering; padam-post; ghrāṇena aṁśena-by partially smelling; gandhasya-aroma; pratipattiḥ-experience; yataḥ-whereupon; bhavet-becomes.

When the Lord's two nostrils separately manifested themselves, the dual Aśvinī-kumāras entered them in their proper positions, and because of this the living entities can smell the aromas of everything.

TEXT 15

nirbhinne akṣiṇī tvaṣṭā

loka-pālo 'viśad vibhoḥ

cakṣuṣāṁśena rūpāṇāṁ

pratipattir yato bhavet

SYNONYMS

nirbhinne-thus being separated; akṣiṇī-the eyes; tvaṣṭā-the sun; loka-pālaḥ-director of light; aviśat-entered; vibhoḥ-of the great; cakṣuṣā aṁśena-by the part of the eyesight; rūpāṇām-of the forms; pratipattiḥ-experience; yataḥ-by which; bhavet-becomes.

Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.

TEXT 16

nirbhinnāny asya carmāṇi

loka-pālo 'nilo 'viśat

prāṇenāṁśena saṁsparśaṁ

yenāsau pratipadyate

SYNONYMS

nirbhinnāni-being separated; asya-of the gigantic form; carmāṇi-skin; loka-pālaḥ-the director; anilaḥ-air; aviśat-entered; prāṇena aṁśena-the part of the breathing; saṁsparśam-touch; yena-by which; asau-the living entity; pratipadyate-can experience.

When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with partial touch, and thus the living entities can realize tactile knowledge.

TEXT 17

karṇāv asya vinirbhinnau

dhiṣṇyaṁ svaṁ viviśur diśaḥ

śrotreṇāṁśena śabdasya

siddhiṁ yena prapadyate

SYNONYMS

karṇau-the ears; asya-of the gigantic form; vinirbhinnau-being thus separated; dhiṣṇyam-the controlling deity; svam-own; viviśuḥ-entered; diśaḥ-of the directions; śrotreṇa aṁśena-with the hearing principles; śabdasya-of the sound; siddhim-perfection; yena-by which; prapadyate-is experienced.

When the ears of the gigantic form became manifested, all the controlling deities of the directions entered into them with the hearing principles, by which all the living entities hear and take advantage of sound.

The ear is the most important instrument in the body of the living entity. Sound is the most important medium for carrying the message of distant and unknown things. The perfection of all sound or knowledge enters through the ear and makes one's life perfect. The entire Vedic system of knowledge is received by aural reception only, and thus sound is the most important source of knowledge.

TEXT 18

tvacam asya vinirbhinnāṁ

viviśur dhiṣṇyam oṣadhīḥ

aṁśena romabhiḥ kaṇḍūṁ

yair asau pratipadyate

SYNONYMS

tvacam-skin; asya-of the gigantic form; vinirbhinnām-being separately manifested; viviśuḥ-entered; dhiṣṇyam-the controlling deity; oṣadhīḥ-sensations; aṁśena-with parts; romabhiḥ-through the hairs on the body; kaṇḍūm-itching; yaiḥ-by which; asau-the living entity; pratipadyate-experiences.

When there was a separate manifestation of skin, the controlling deities of sensations and their different parts entered into it, and thus the living entities feel itching and happiness due to touch.

For sense perception there are two principal items, touch and itching, and both of them are controlled by the skin and hairs on the body. According to Śrī Viśvanātha Cakravartī, the controlling deity of touch is the air passing within the body, and the controlling deity of the hairs on the body is Oṣadhya. For the skin the object of perception is touch, and for the hairs on the body the object of perception is itching.

TEXT 19

meḍhraṁ tasya vinirbhinnaṁ

sva-dhiṣṇyaṁ ka upāviśat

retasāṁśena yenāsāv

ānandaṁ pratipadyate

SYNONYMS

meḍhram-genitals; tasya-of the gigantic form; vinirbhinnam-being separated; sva-dhiṣṇyam-own position; kaḥ-Brahmā, the original living creature; upāviśat-entered; retasā aṁśena-with the part of the semen; yena-by which; asau-the living entity; ānandam-sex pleasure; pratipadyate-experiences.

When the genitals of the gigantic form separately became manifest, then Prajāpati, the original living creature, entered into them with his partial semen, and thus the living entities can enjoy sex pleasure.

TEXT 20

gudaṁ puṁso vinirbhinnaṁ

mitro lokeśa āviśat

pāyunāṁśena yenāsau

visargaṁ pratipadyate

SYNONYMS

gudam-evacuating outlet; puṁsaḥ-of the gigantic form; vinirbhinnam-being separately manifested; mitraḥ-the sun-god; loka-īśaḥ-the director named Mitra; āviśat-entered; pāyunā aṁśena-with the partial evacuation process; yena-by which; asau-the living entity; visargam-evacuation; pratipadyate-performs.

The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine.

TEXT 21

hastāv asya vinirbhinnāv

indraḥ svar-patir āviśat

vārtayāṁśena puruṣo

yayā vṛttiṁ prapadyate

SYNONYMS

hastau-hands; asya-of the gigantic form; vinirbhinnau-being separately manifested; indraḥ-the King of heaven; svaḥ-patiḥ-the ruler of heavenly planets; āviśat-entered into it; vārtayā aṁśena-with partial mercantile principles; puruṣaḥ-the living entity; yayā-by which; vṛttim-business of livelihood; prapadyate-transacts.

Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood.

TEXT 22

pādāv asya vinirbhinnau

lokeśo viṣṇur āviśat

gatyā svāṁśena puruṣo

yayā prāpyaṁ prapadyate

SYNONYMS

pādau-the legs; asya-of the gigantic form; vinirbhinnau-being manifested separately; loka-īśaḥ viṣṇuḥ-the demigod Viṣṇu (not the Personality of Godhead); āviśat-entered; gatyā-by the power of movement; sva-aṁśena-with his own parts; puruṣaḥ-living entity; yayā-by which; prāpyam-destination; prapadyate-reaches.

Thereafter the legs of the gigantic form separately became manifest, and the demigod named Viṣṇu [not the Personality of Godhead] entered with partial movement. This helps the living entity move to his destination.

TEXT 23

buddhiṁ cāsya vinirbhinnāṁ

vāg-īśo dhiṣṇyam āviśat

bodhenāṁśena boddhavyam

pratipattir yato bhavet

SYNONYMS

buddhim-intelligence; ca-also; asya-of the gigantic form; vinirbhinnām-being separately manifested; vāk-īśaḥ-Brahmā, lord of the Vedas; dhiṣṇyam-the controlling power; āviśat-entered in; bodhena aṁśena-with his part of intelligence; boddhavyam-the matter of understanding; pratipattiḥ-understood; yataḥ-by which; bhavet-so becomes.

When the intelligence of the gigantic form separately became manifest, Brahmā, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities.

TEXT 24

hṛdayaṁ cāsya nirbhinnaṁ

candramā dhiṣṇyam āviśat

manasāṁśena yenāsau

vikriyāṁ pratipadyate

SYNONYMS

hṛdayam-heart; ca-also; asya-of the gigantic form; nirbhinnam-being manifested separately; candramā-the moon demigod; dhiṣṇyam-with controlling power; āviśat-entered into; manasā aṁśena-partly with mental activity; yena-by which; asau-the living entity; vikriyām-resolution; pratipadyate-transacts.

After that, the heart of the gigantic form separately manifested itself, and into it entered the moon demigod with partial mental activity. Thus the living entity can conduct his mental speculations.

TEXT 25

ātmānaṁ cāsya nirbhinnam

abhimāno 'viśat padam

karmaṇāṁśena yenāsau

kartavyaṁ pratipadyate

SYNONYMS

ātmānam-false ego; ca-also; asya-of the gigantic form; nirbhinnam-being separately manifested; abhimānaḥ-false identification; aviśat-entered; padam-in position; karmaṇā-activities; aṁśena-by the part; yena-by which; asau-the living entity; kartavyam-objective activities; pratipadyate-takes in.

Thereafter the materialistic ego of the gigantic form separately manifested itself, and into it entered Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions.

The false ego of materialistic identity is controlled by the demigod Rudra, an incarnation of Lord Śiva. Rudra is the incarnation of the Supreme Lord who controls the mode of ignorance within material nature. The activities of the false ego are based on the objective of the body and mind. Most persons conducted by the false ego are controlled by Lord Śiva. When one reaches a finer version of ignorance, he falsely thinks of himself as the Supreme Lord. That egoistic conviction of the conditioned soul is the last snare of the illusory energy which controls the entire material world.

TEXT 26

sattvaṁ cāsya vinirbhinnaṁ

mahān dhiṣṇyam upāviśat

cittenāṁśena yenāsau

vijñānaṁ pratipadyate

SYNONYMS

sattvam-consciousness; ca-also; asya-of the gigantic form; vinirbhinnam-being separately manifested; mahān-the total energy, mahat-tattva; dhiṣṇyam-with control; upāviśat-entered into; cittena aṁśena-along with His part of consciousness; yena-by which; asau-the living entity; vijñānam-specific knowledge; pratipadyate-cultivates.

Thereafter, when His consciousness separately manifested itself, the total energy, mahat-tattva, entered with His conscious part. Thus the living entity is able to conceive specific knowledge.

TEXT 27

śīrṣṇo 'sya dyaur dharā padbhyāṁ

khaṁ nābher udapadyata

guṇānāṁ vṛttayo yeṣu

pratīyante surādayaḥ

SYNONYMS

śīrṣṇaḥ-head; asya-of the gigantic form; dyauḥ-the heavenly planets; dharā-earthly planets; padbhyām-on His legs; kham-the sky; nābheḥ-from the abdomen; udapadyata-became manifested; guṇānām-of the three modes of nature; vṛttayaḥ-reactions; yeṣu-in which; pratīyante-manifest; sura-ādayaḥ-the demigods and others.

Thereafter, from the head of the gigantic form, the heavenly planets were manifested, and from His legs the earthly planets and from His abdomen the sky separately manifested themselves. Within them the demigods and others also were manifested in terms of the modes of material nature.

TEXT 28

ātyantikena sattvena

divaṁ devāḥ prapedire

dharāṁ rajaḥ-svabhāvena

paṇayo ye ca tān anu

SYNONYMS

ātyantikena-excessive; sattvena-by the mode of goodness; divam-in the higher planets; devāḥ-the demigods; prapedire-have been situated; dharām-on the earth; rajaḥ-the mode of passion; svabhāvena-by nature; paṇayaḥ-the human being; ye-all those; ca-also; tān-their; anu-subordinate.

The demigods, qualified by the superexcellent quality of the mode of goodness, are situated in the heavenly planets, whereas the human beings, because of their nature in the mode of passion, live on the earth in company with their subordinates.

In Bhagavad-gītā (14.14–15) it is said that those who are highly developed in the mode of goodness are promoted to the higher, heavenly planetary system, and those who are overpowered by the mode of passion are situated in the middle planetary systems-the earth and similar planets. But those who are surcharged with the mode of ignorance are degraded to the lower planetary systems or to the animal kingdom. The demigods are highly developed in the mode of goodness, and thus they are situated in the heavenly planets. Below human beings are the animals, although some of them mingle with human society; cows, horses, dogs, etc., are habituated to living under the protection of human beings.

The word ātyantikena is very significant in this verse. By development of the mode of goodness of material nature one can become situated in the heavenly planets. But by excessive development of the modes of passion and ignorance, the human being indulges in killing the animals who are meant to be protected by mankind. Persons who indulge in unnecessary animal killing have excessively developed in the modes of passion and ignorance and have no hope of advancing to the mode of goodness; they are destined to be degraded to lower statuses of life. The planetary systems are calculated as upper and lower in terms of the classes of living entities who live there.

TEXT 29

tārtīyena svabhāvena

bhagavan-nābhim āśritāḥ

ubhayor antaraṁ vyoma

ye rudra-pārṣadāṁ gaṇāḥ

SYNONYMS

tārtīyena-by excessive development of the third mode of material nature, the mode of ignorance; svabhāvena-by such nature; bhagavat-nābhim-the abdominal navel of the gigantic form of the Personality of Godhead; āśritāḥ-those who are so situated; ubhayoḥ-between the two; antaram-in between; vyoma-the sky; ye-all of whom; rudra-pārṣadām-associates of Rudra; gaṇāḥ-population.

Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets.

This middle portion of the sky is called Bhuvarloka, as confirmed by both Śrīla Viśvanātha Cakravartī and Śrīla Jīva Gosvāmī. In Bhagavad-gītā it is stated that those who develop in the mode of passion are situated in the middle region. Those who are situated in the mode of goodness are promoted to the regions of the demigods, those who are situated in the mode of passion are placed in human society, and those who are situated in the mode of ignorance are placed in the society of animals or ghosts. There are no contradictions in this conclusion. Numerous living entities are distributed all over the universe in different planets and are so situated in terms of their own qualities in the modes of material nature.

TEXT 30

mukhato 'vartata brahma

puruṣasya kurūdvaha

yas tūnmukhatvād varṇānāṁ

mukhyo 'bhūd brāhmaṇo guruḥ

SYNONYMS

mukhataḥ-from the mouth; avartata-generated; brahma-the Vedic wisdom; puruṣasya-of the virāṭ-puruṣa, the gigantic form; kuru-udvaha-O chief of the Kuru dynasty; yaḥ-who are; tu-due to; unmukhatvāt-inclined to; varṇānām-of the orders of society; mukhyaḥ-the chief; abhūt-so became; brāhmaṇaḥ-called the brāhmaṇas; guruḥ-the recognized teacher or spiritual master.

O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.

As confirmed in Bhagavad-gītā (4.13), the four orders of human society developed with the order of the body of the gigantic form. The bodily divisions are the mouth, arms, waist and legs. Those who are situated on the mouth are called brāhmaṇas, those who are situated on the arms are called kṣatriyas, those who are situated on the waist are called vaiśyas, and those who are situated on the legs are called śūdras. Everyone is situated in the body of the Supreme in His gigantic viśva-rūpa form. In terms of the four orders, therefore, no caste is to be considered degraded because of being situated on a particular part of the body. In our own bodies we do not show any actual difference in our treatment towards the hands or legs. Each and every part of the body is important, although the mouth is the most important of the bodily parts. If other parts are cut off from the body, a man can continue his life, but if the mouth is cut off, one cannot live. Therefore, this most important part of the body of the Lord is called the sitting place of the brāhmaṇas, who are inclined to the Vedic wisdom. One who is not inclined to the Vedic wisdom but to mundane affairs cannot be called a brāhmaṇa, even if he is born of a brāhmaṇa family or father. To have a brāhmaṇa father does not qualify one as a brāhmaṇa. The main qualification of a brāhmaṇa is to be inclined to the Vedic wisdom. The Vedas are situated on the mouth of the Lord, and therefore anyone who is inclined to the Vedic wisdom is certainly situated on the mouth of the Lord, and he is a brāhmaṇa. This inclination towards Vedic wisdom is also not restricted to any particular caste or community. Anyone from any family and from any part of the world may become inclined to the Vedic wisdom, and that will qualify him as a real brāhmaṇa.

A real brāhmaṇa is the natural teacher or spiritual master. Unless one has Vedic knowledge, one cannot become a spiritual master. The perfect knowledge of the Vedas is to know the Lord, the Personality of Godhead, and that is the end of Vedic knowledge, or Vedānta. One who is situated in the impersonal Brahman and has no information of the Supreme Personality of Godhead may become a brāhmaṇa, but he cannot become a spiritual master. It is said in the Padma Purāṇa:

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ

An impersonalist can become a qualified brāhmaṇa, but he cannot become a spiritual master unless and until he is promoted to the stage of a Vaiṣṇava, or a devotee of the Personality of Godhead. Lord Caitanya, the great authority of Vedic wisdom in the modern age, stated:

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya

A person may be a brāhmaṇa or a śūdra or a sannyāsī, but if he happens to be well versed in the science of Kṛṣṇa, then he is fit to become a spiritual master. (Cc. Madhya 8.128) The qualification, then, of a spiritual master is not to be a qualified brāhmaṇa, but to be well versed in the science of Kṛṣṇa.

One who is conversant with Vedic wisdom is a brāhmaṇa. And only a brāhmaṇa who is a pure Vaiṣṇava and knows all the intricacies of the science of Kṛṣṇa can become a spiritual master.

TEXT 31

bāhubhyo 'vartata kṣatraṁ

kṣatriyas tad anuvrataḥ

yo jātas trāyate varṇān

pauruṣaḥ kaṇṭaka-kṣatāt

SYNONYMS

bāhubhyaḥ-from the arms; avartata-generate d; kṣatram-the power of protection; kṣatriyaḥ-in relation to the power of protection; tat-that; anuvrataḥ-followers; yaḥ-one who; jātaḥ-so becomes; trāyate-delivers; varṇān-the other occupations; pauruṣaḥ-representative of the Personality of Godhead; kaṇṭaka-of disturbing elements like thieves and debauchees; kṣatāt-from the mischief.

Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.

As the brāhmaṇas are recognized by their particular qualification of inclination towards the transcendental knowledge of Vedic wisdom, so also the kṣatriyas are recognized by the power to protect society from the disturbing elements of thieves and miscreants. The word anuvrataḥ is significant. A person who follows the kṣatriya principles by protecting society from thieves and miscreants is called a kṣatriya, not the one who is simply born a kṣatriya. The conception of the caste system is always based on quality and not on the qualification of birth. Birth is an extraneous consideration; it is not the main feature of the orders and divisions. In Bhagavad-gītā (18.41–44) the qualifications of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras are specifically mentioned, and it is understood that all such qualifications are needed before one can be designated as belonging to a particular group.

Lord Viṣṇu is always mentioned as the puruṣa in all Vedic scriptures. Sometimes the living entities are also mentioned as puruṣas, although they are essentially puruṣa-śakti (parā śakti or parā prakṛti), the superior energy of the puruṣa. Illusioned by the external potency of the puruṣa (the Lord), the living entities falsely think of themselves as the puruṣa although they actually have no qualifications. The Lord has the power to protect. Of the three deities Brahmā, Viṣṇu and Maheśvara, the first has the power to create, the second has the power to protect, and the third has the power to destroy. The word puruṣa is significant in this verse because the kṣatriyas are expected to represent the puruṣa Lord in giving protection to the prajās, or all those who are born in the land and water. Protection is therefore meant for both man and the animals. in modern society the prajās are not protected from the hands of thieves and miscreants. The modern democratic state, which has no kṣatriyas, is a government of the vaiśyas and śūdras, and not of brāhmaṇas and kṣatriyas as formerly. Mahārāja Yudhiṣṭhira and his grandson, Mahārāja Parīkṣit, were typical kṣatriya kings, for they gave protection to all men and animals. When the personification of Kali attempted to kill a cow, Mahārāja Parīkṣit at once prepared himself to kill the miscreant, and the personification of Kali was banished from his kingdom. That is the sign of puruṣa, or the representative of Lord Viṣṇu. According to Vedic civilization, a qualified kṣatriya monarch is given the respect of the Lord because he represents the Lord by giving protection to the prajās. Modern elected presidents cannot even give protection from theft cases, and therefore one has to take protection from an insurance company. The problems of modern human society are due to the lack of qualified brāhmaṇas and kṣatriyas and the overinfluence of the vaiśyas and śūdras by so-called general franchise.

TEXT 32

viśo 'vartanta tasyorvor

loka-vṛttikarīr vibhoḥ

vaiśyas tad-udbhavo vārtāṁ

nṛṇāṁ yaḥ samavartayat

SYNONYMS

viśaḥ-means of living by production and distribution; avartanta-generated; tasya-His (the gigantic form's); ūrvoḥ-from the thighs; loka-vṛttikarīḥ-means of livelihood; vibhoḥ-of the Lord; vaiśyaḥ-the mercantile community; tat-their; udbhavaḥ-orientation; vārtām-means of living; nṛṇām-of all men; yaḥ-one who; samavartayat-executed.

The means of livelihood of all persons, namely production of grains and their distribution to the prajās, was generated from the thighs of the Lord's gigantic form. The mercantile men who take charge of such execution are called vaiśyas.

Human society's means of living is clearly mentioned here as viśa, or agriculture and the business of distributing agricultural products, which involves transport, banking, etc. Industry is an artificial means of livelihood, and large-scale industry especially is the source of all the problems of society. In Bhagavad-gītā also the duties of the vaiśyas, who are engaged in viśa, are stated as cow protection, agriculture and business. We have already discussed that the human being can safely depend on the cow and agricultural land for his livelihood.

The exchange of produce by banking and transportation is a branch of this type of living. The vaiśyas are divided into many subsections: some of them are called kṣetrī, or landowners, some are called kṛṣaṇa, or land tillers, some of them are called tila-vaṇik, or grain raisers, some are called gandha-vaṇik, or merchants in spices, and some are called suvarṇa-vaṇik, or merchants in gold and banking. The brāhmaṇas are the teachers and spiritual masters, the kṣatriyas protect the citizens from the hands of thieves and miscreants, and the vaiśyas are in charge of production and distribution. The śūdras, the unintelligent class of men who cannot act independently in any of the above-mentioned activities, are meant for serving the three higher classes for their livelihood.

Formerly, the brāhmaṇas were given all the necessities of life by the kṣatriyas and vaiśyas because they had no time to spend making a living. The kṣatriyas would collect taxes from the vaiśyas and śūdras, but the brāhmaṇas were exempt from paying income tax or land revenue. That system of human society was so nice that there were no political, social and economic upheavals. The different castes, or varṇa classifications, are therefore essential for maintaining a peaceful human society.

TEXT 33

padbhyāṁ bhagavato jajñe

śuśrūṣā dharma-siddhaye

tasyāṁ jātaḥ purā śūdro

yad-vṛttyā tuṣyate hariḥ

SYNONYMS

padbhyām-from the legs; bhagavataḥ-of the Personality of Godhead; jajñe-became manifested; śuśrūṣā-service; dharma-occupational duty; siddhaye-for the matter of; tasyām-in that; jātaḥ-being generated; purā-formerly; śūdraḥ-the servitors; yat-vṛttyā-the occupation by which; tuṣyate-becomes satisfied; hariḥ-the Supreme Personality of Godhead.

Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.

Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude. One cannot attain religious perfection simply by speculating to attain theoretical knowledge. The jñānī division of spiritualists go on speculating only to distinguish the soul from matter, but they have no information of the activities of the soul after being liberated by knowledge. It is said that persons who only mentally speculate to know things as they are and who do not engage in the transcendental loving service of the Lord are simply wasting their time.

It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others. Illusioned by the external energy of the Lord, he is forced to become a servant of the material world. That is the real position of the conditioned soul. The last snare of the illusory, external energy is the conception of becoming one with the Lord, and due to this conception the illusioned soul remains in the bondage of material energy, falsely thinking himself a liberated soul and "as good as Nārāyaṇa."

It is actually better to be a śūdra than to be a brāhmaṇa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being-even if he be a brāhmaṇa by qualification-must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam support that this service attitude is the perfection of the living entity. A brāhmaṇa, kṣatriya, vaiśya or śūdra can perfect his occupational duties only by rendering service unto the Lord. A brāhmaṇa is supposed to know this fact due to his perfection in Vedic wisdom. The other sections are supposed to follow the direction of the brāhmaṇa Vaiṣṇava (one who is a brāhmaṇa by qualification and a Vaiṣṇava by action). That will make the entire society perfect in regard to the order of its social construction. A disordered society cannot satisfy either the members of the society or the Lord. Even if one is not a perfect brāhmaṇa, kṣatriya, vaiśya or śūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.

TEXT 34

ete varṇāḥ sva-dharmeṇa

yajanti sva-guruṁ harim

śraddhayātma-viśuddhy-arthaṁ

yaj-jātāḥ saha vṛttibhiḥ

SYNONYMS

ete-all these; varṇāḥ-orders of society; sva-dharmeṇa-by one's own occupational duties; yajanti-worship; sva-gurum-with the spiritual master; harim-the Supreme Personality of Godhead; śraddhayā-with faith and devotion; ātma-self; viśuddhi-artham-for purifying; yat-from whom; jātāḥ-born; saha-along with; vṛttibhiḥ-occupational duty.

All these different social divisions are born, with their occupational duties and living conditions, from the Supreme Personality of Godhead. Thus for unconditional life and self-realization one has to worship the Supreme Lord under the direction of the spiritual master.

Since they are born from different parts of the body of the Supreme Lord in His gigantic form, all living entities in all parts of the entire universe are supposed to he eternal servitors of the supreme body. Every part of our own body, such as the mouth, hands, thighs and legs, is meant to render service to the whole. That is their constitutional position. In subhuman life the living entities are not conscious of this constitutional position, but in the human form of life they are supposed to know this through the system of the varṇas, the social orders. As above mentioned, the brāhmaṇa is the spiritual master of all the orders of society, and thus brahminical culture, culminating in the transcendental service of the Lord, is the basic principle for purifying the soul.

In conditioned life the soul is under the impression that he can become the lord of the universe, and the last point of this misconception is to think oneself the Supreme. The foolish conditioned soul does not take into account that the Supreme cannot be conditioned by māyā, or illusion. If the Supreme were to become conditioned by illusion, where would be His supremacy? In that case, māyā, or illusion, would be the Supreme. Therefore, because the living entities are conditioned, they cannot be supreme. The actual position of the conditioned soul is explained in this verse: all the conditioned souls are impure due to contact with the material energy in three modes of nature. Therefore it is necessary that they purify themselves under the guidance of the bona fide spiritual master, who not only is a brāhmaṇa by qualification but must also be a Vaiṣṇava. The only self-purifying process mentioned herein is to worship the Lord under the recognized method-under the guidance of the bona fide spiritual master. That is the natural way of purification, and no other method is recommended as bona fide. The other methods of purification may be helpful to come to this stage of life, but ultimately one has to come to this last point before he attains actual perfection. Bhagavad-gītā (7.19) confirms this truth as follows:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

TEXT 35

etat kṣattar bhagavato

daiva-karmātma-rūpiṇaḥ

kaḥ śraddadhyād upākartuṁ

yogamāyā-balodayam

SYNONYMS

etat-this; kṣattaḥ-O Vidura; bhagavataḥ-of the Supreme Personality of Godhead; daiva-karma-ātma-rūpiṇaḥ-of the gigantic form of transcendental work, time and nature; kaḥ-who else; śraddadhyāt-can aspire; upākartum-measure in totality; yogamāyā-internal potency; bala-udayam-manifested by the strength of.

O Vidura, who can estimate or measure the transcendental time, work and potency of the gigantic form manifested by the internal potency of the Supreme Personality of Godhead?

The froggish philosophers may go on with their mental speculations on the subject matter of the virāṭ, the gigantic form exhibited by the yogamāyā internal potency of the Supreme Personality of Godhead, but factually no one can measure such a vast exhibition. In Bhagavad-gītā (11.16), Arjuna, the recognized devotee of the Lord, says:

aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvāṁ sarvato 'nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśyāmi viśveśvara viśva-rūpa

"O my Lord, O gigantic viśva-rūpa form, O master of the universe, I see innumerable hands, bodies, mouths and eyes in all directions, and they are all unlimited. I cannot find the end of this manifestation, nor do I see the middle, nor the beginning."

Bhagavad-gītā was specifically spoken to Arjuna, and the viśva-rūpa was exhibited before him at his request. He was awarded the specific eyes to see this viśva-rūpa, yet although he was able to see the Lord's innumerable hands and mouths, he was unable to see Him completely. Since Arjuna was unable to estimate the length and breadth of the potency of the Lord, who else would be able to do so? One may only indulge in miscalculation like the frog-philosopher. The frog-philosopher wanted to estimate the length and breadth of the Pacific Ocean by his experience of a well three cubic feet large, and thus he began to puff himself up to become as big as the Pacific Ocean, but at last he burst and died by this process. This story is applicable to the mental philosophers who, under the illusion of the Lord's external energy, indulge in estimating the length and breadth of the Supreme Lord. The best path is to become a cool-headed, submissive devotee of the Lord, try to hear about the Lord from the bona fide spiritual master, and thus serve the Lord in transcendental loving service, as suggested in the previous verse.

TEXT 36

tathāpi kīrtayāmy aṅga

yathā-mati yathā-śrutam

kīrtiṁ hareḥ svāṁ sat-kartuṁ

giram anyābhidhāsatīm

SYNONYMS

tathā-therefore; api-although it is so; kīrtayāmi-I do describe; aṅga-O Vidura; yathā-as much as; mati-intelligence; yathā-as much as; śrutam-heard; kīrtim-glories; hareḥ-of the Lord; svām-own; sat-kartum-just purify; giram-speeches; anyābhidhā-otherwise; asatīm-unchaste.

In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste.

The purification of the conditioned soul necessitates purification of his consciousness. By the presence of consciousness, the presence of the transcendental soul is verified, and as soon as consciousness leaves the body, the material body is not active. Consciousness is perceived, therefore, by activities. The theory put forward by empiric philosophers that consciousness can remain in an inactive state is the proof of their poor fund of knowledge. One should not become unchaste by stopping the activities of pure consciousness. If the activities of pure consciousness are stopped, certainly the conscious living force will be otherwise engaged because unless engaged the consciousness has no standing. Consciousness cannot be silent, even for a moment. When the body does not act, the consciousness acts in the form of dreams. Unconsciousness is artificial; by induced extraneous help it remains for a limited period, but when the intoxication of the drug is finished or when one is awake, the consciousness again acts earnestly.

Maitreya's statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one's honest endeavor. It does not matter whether the Lord's glories are fully explained or not. One must attempt to engage one's bodily, mental and verbal activities in the transcendental glorification of the Lord, otherwise such activities will remain unchaste and impure. The existence of the conditioned soul can be purified only by the method of engaging mind and speech in the service of the Lord. The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.

TEXT 37

ekānta-lābhaṁ vacaso nu puṁsāṁ

suśloka-mauler guṇa-vādam āhuḥ

śruteś ca vidvadbhir upākṛtāyāṁ

kathā-sudhāyām upasamprayogam

SYNONYMS

eka-anta-the one which has no comparison; lābham-gain; vacasaḥ-by discussions; nu puṁsām-after the Supreme Person; suśloka-pious; mauleḥ-activities; guṇa-vādam-glorification; āhuḥ-it is so said; śruteḥ-of the ear; ca-also; vidvadbhiḥ-by the learned; upākṛtāyām-being so edited; kathā-sudhāyām-in the nectar of such a transcendental message; upasamprayogam-serves the real purpose, being nearer to.

The highest perfectional gain of humanity is to engage in discussions of the activities and glories of the Pious Actor. Such activities are so nicely arranged in writing by the greatly learned sages that the actual purpose of the ear is served just by being near them.

The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life; they think that anyone's activity, even that of the Personality of Godhead, is mundane. But the idea of happiness indicated in this verse is different because it relates to the activities of the Supreme Personality, who has transcendental qualities. The word guṇa-vādam is significant because the qualities of the Lord and His activities and pastimes are the subject matter for the discussions of devotees. A ṛṣi like Maitreya is certainly not interested in discussing anything pertaining to mundane qualities, yet he says that the highest perfectional stage of transcendental realization is to discuss the Lord's activities. Śrīla Jīva Gosvāmī, therefore, concludes that topics regarding the transcendental activities of the Lord are far beyond the transcendental realization of kaivalya happiness. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Śrīmad-Bhāgavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents.

TEXT 38

ātmano 'vasito vatsa

mahimā kavinādinā

saṁvatsara-sahasrānte

dhiyā yoga-vipakkayā

SYNONYMS

ātmanaḥ-of the Supreme Soul; avasitaḥ-known; vatsa-O my dear son; mahimā-glories; kavinā-by the poet Brahmā; ādinā-original; saṁvatsara-celestial years; sahasra-ante-at the end of one thousand; dhiyā-by intelligence; yoga-vipakkayā-by matured meditation.

O my son, the original poet, Brahmā, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable.

There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely, Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?

It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees. Thus they transcendentally enjoy the process of hearing and chanting. The Lord approves of the devotional activities of the devotees or mahātmās, and He says:

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

(Bg. 9.13–14)

The pure devotees of the Lord take shelter of the parā prakṛti, the internal potency of the Lord called Lakṣmīdevī, Sītādevī, Śrīmatī Rādhārāṇī or Śrīmatī Rukmiṇīdevī, and thus they become actual mahātmās, or great souls. Mahātmā are not fond of indulging in mental speculations, but they actually take to the devotional service of the Lord, without the slightest deviation. Devotional service is manifested by the primary process of hearing and chanting about the activities of the Lord. This transcendental method practiced by the mahātmās gives them sufficient knowledge of the Lord because if the Lord can at all be known to some extent, it is only through the means of devotional service and no other way. One may go on speculating and waste the valuable time of his human life, but that will not help anyone to enter into the precincts of the Lord. The mahātmās, however, are not concerned with knowing the Lord by mental speculation because they enjoy hearing about His glorious activities in His transcendental dealings with His devotees or with the demons. The devotees take pleasure in both and are happy in this life and the life after.

TEXT 39

ato bhagavato māyā

māyinām api mohinī

yat svayaṁ cātma-vartmātmā

na veda kim utāpare

SYNONYMS

ataḥ-therefore; bhagavataḥ-godly; māyā-potencies; māyinām-of the jugglers; api-even; mohinī-enchanting; yat-that which; svayam-personally; ca-also; ātma-vartma-self-sufficient; ātmā-self; na-does not; veda-know; kim-what; uta-to speak of; apare-others.

The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it is certainly unknown to others.

The froggish philosophers and mundane wranglers in science and mathematical calculation may not believe in the inconceivable potency of the Supreme Personality of Godhead, but they are sometimes puzzled by the wonderful jugglery of man and nature. Such jugglers and magicians of the mundane world are actually puzzled by the jugglery of the Lord in His transcendental activities, but they try to adjust their bewilderment by saying that it is all mythology. There is, however, nothing impossible or mythological in the Supreme Omnipotent Person. The most wonderful puzzle for the mundane wranglers is that while they remain calculating the length and breadth of the unlimited potency of the Supreme Person, His faithful devotees are set free from the bondage of material encagement simply by appreciating the wonderful jugglery of the Supreme in the practical field. The devotees of the Lord see the wonderful dexterity in everything with which they come in contact in all circumstances of eating, sleeping, working, etc. A small banyan fruit contains thousands of small seeds, and each seed holds the potency of another tree, which again holds the potency of many millions of such fruits as causes and effects. So the trees and seeds engage the devotees in meditation about the activities of the Lord, while the mundane wranglers waste time in dry speculation and mental concoction, which are fruitless in both this life and the next. In spite of their pride in speculation, they can never appreciate the simple potential activities of the banyan tree. Such speculators are poor souls destined to remain in matter perpetually.

TEXT 40

yato 'prāpya nyavartanta

vācaś ca manasā saha

ahaṁ cānya ime devās

tasmai bhagavate namaḥ

SYNONYMS

yataḥ-from whom; aprāpya-being unable to measure; nyavartanta-cease to try; vācaḥ-words; ca-also; manasā-with the mind; saha-with; aham ca-also the ego; anye-other; ime-all these; devāḥ-demigods; tasmai-unto Him; bhagavate-unto the Personality of Godhead; namaḥ-offer obeisances.

Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful obeisances unto Him as a matter of sanity.

The froggish calculator may raise the objection that if the Absolute is unknowable even by the controlling deities of speech, mind and ego, namely the Vedas, Brahmā, Rudra and all the demigods headed by Bṛhaspati, then why should the devotees be so interested in this unknown object? The answer is that the transcendental ecstasy enjoyed by the devotees in delineating the pastimes of the Lord is certainly unknown to nondevotees and mental speculators. Unless one relishes transcendental joy, naturally one will come back from his speculations and concocted conclusions because he will see them as neither factual nor enjoyable. The devotees can at least know that the Absolute Truth is the Supreme Personality of Godhead Viṣṇu, as the Vedic hymns confirm: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Bhagavad-gītā (15.15) also confirms this fact: vedaiś ca sarvair aham eva vedyaḥ. By culture of Vedic knowledge one must know Lord Kṛṣṇa and should not falsely speculate on the word aham, or "I." The only method for understanding the Supreme Truth is devotional service, as stated in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Only by devotional service can one know that the ultimate truth is the Personality of Godhead and that Brahman and Paramātmā are only His partial features. This is confirmed in this verse by the great sage Maitreya. With devotion he offers his sincere surrender, namaḥ, to the Supreme Personality of Godhead, bhagavate. One has to follow in the footsteps of great sages and devotees like Maitreya and Vidura, Mahārāja Parīkṣit and Śukadeva Gosvāmī, and engage in the transcendental devotional service of the Lord if one would know His ultimate feature, which is above Brahman and Paramātmā.

Thus end the Bhaktivedanta purports of the Third Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Universal Form."

Chapter Seven

Further Inquires by Vidura

TEXT 1

śrī-śuka uvāca

evaṁ bruvāṇaṁ maitreyaṁ

dvaipāyana-suto budhaḥ

prīṇayann iva bhāratyā

viduraḥ pratyabhāṣata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; bruvāṇam-speaking; maitreyam-unto the sage. Maitreya; dvaipāyana-sutaḥ-the son of Dvaipāyana; budhaḥ-learned; prīṇayan-in a pleasing manner; iva-as it was; bhāratyā-in the manner of a request; viduraḥ-Vidura; pratyabhāṣata-expressed.

Śrī Śukadeva Gosvāmī said: O King, while Maitreya, the great sage, was thus speaking, Vidura, the learned son of Dvaipāyana Vyāsa, expressed a request in a pleasing manner by asking this question.

TEXT 2

vidura uvāca

brahman kathaṁ bhagavataś

cin-mātrasyāvikāriṇaḥ

līlayā cāpi yujyeran

nirguṇasya guṇāḥ kriyāḥ

SYNONYMS

viduraḥ uvāca-Vidura said; brahman-O brāhmaṇa; katham-how; bhagavataḥ-of the Personality of Godhead; cit-mātrasya-of the complete spiritual whole; avikāriṇaḥ-of the unchangeable; līlayā-by His pastime; ca-either; api-even though it is so; yujyeran-take place; nirguṇasya-who is without the modes of nature; guṇāḥ-modes of nature; kriyāḥ-activities.

Śrī Vidura said: O great brāhmaṇa, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?

As described in the previous chapter, the difference between the Supersoul, the Supreme Lord, and the living entities is that the activities of the Lord in creating the cosmic manifestation are performed by the Lord through the agency of His multifarious energies, but this manifestation is bewildering to the living entities. The Lord is therefore the master of the energies, whereas the living entities are subjugated by them. By asking various questions about transcendental activities, Vidura is clearing the misconception that when the Lord either descends on the earth in His incarnation or appears Himself with all His potencies, He too is subjected to the influence of māyā, just like an ordinary living entity. This is generally the calculation of less intelligent philosophers who consider the position of the Lord and that of the living entities to be on the same level. Vidura is hearing the great sage Maitreya refute these arguments. The Lord is described in this verse as cin-mātra, or completely spiritual. The Personality of Godhead has unlimited potencies to create and manifest many wonderful things, both temporary and permanent. Because this material world is the creation of His external energy, it thus appears to be temporary; it is manifested at certain intervals, maintained for some time, and again dissolved and conserved in His own energy. As described in Bhagavad-gītā (8.19), bhūtvā bhūtvā pralīyate. But the creation of His internal potency, the spiritual world, is not a temporary manifestation like the material world, but is eternal and full of transcendental knowledge, opulence, energy, strength, beauties and glories. Such manifestations of the Lord's potencies are eternal and are therefore called nirguṇa, or free from all tinges of the modes of material nature, even up to the mode of material goodness. The spiritual world is transcendental even to material goodness and thus is unchangeable. Since the Supreme Lord of such eternal and unchangeable qualities is never subjugated by anything like material influence, how can His activities and form be conceived to be under the influence of illusory māyā, as is the case with the living entities?

A juggler or magician displays many wonders with his acts and arts. He can become a cow by his magical tactics, and yet he is not that cow; but at the same time, the cow displayed by the magician is not different from him. Similarly, the material potency is not different from the Lord because it is an emanation from Him, but at the same time, that manifestation of potency is not the Supreme Lord. The Lord's transcendental knowledge and potency always remain the same; they do not change, even when displayed in the material world. As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature. The Lord is saguṇa by His own internal potency, but at the same time He is nirguṇa, since He is not in touch with the material energy. The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will. In the Viṣṇu Purāṇa the six opulences of the Lord are stated to be nondifferent from Him. The opulences of transcendental knowledge, strength, opulence, potency, beauty and renunciation are all identical with the Personality of Godhead. When He personally displays such opulences in the material world, they have no connection with the modes of material nature. The very word cin-mātratva is the guarantee that the Lord's activities are always transcendental, even when displayed in the material world. His activities are as good as the Supreme Personality Himself, otherwise liberated devotees like Śukadeva Gosvāmī would not have been attracted by them. Vidura inquired how the Lord's activities can be in the modes of material nature, as is sometimes miscalculated by persons with a poor fund of knowledge. The inebriety of the material qualities is due to the difference between the material body and the spirit soul. The conditioned soul's activities are displayed through the medium of the modes of material nature and are therefore perverted in appearance. However, the Lord's body and the Lord Himself are one and the same, and when the Lord's activities are displayed, they are certainly nondifferent from the Lord in all respects. The conclusion is that persons who consider the Lord's activities material are certainly mistaken.

TEXT 3

krīḍāyām udyamo 'rbhasya

kāmaś cikrīḍiṣānyataḥ

svatas-tṛptasya ca kathaṁ

nivṛttasya sadānyataḥ

SYNONYMS

krīḍāyām-in the matter of playing; udyamaḥ-enthusiasm; arbhasya-of the boys; kāmaḥ-desire; cikrīḍiṣā-willingness to play; anyataḥ-with other boys; svataḥ-tṛptasya-for one who is self-satisfied; ca-also; katham-what for; nivṛttasya-one who is detached; sadā-at all times; anyataḥ-otherwise.

Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times.

Since the Supreme Personality of Godhead is one without a second, there is no possibility that anything besides Him can exist. He expands Himself by His energies in multiforms of self-expansions and separated expansions as well, just as fire expands itself by heat and light. Since there is no other existence besides the Lord Himself, the Lord's association with anything manifests His association with Himself. In Bhagavad-gītā (9.4) the Lord says:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"The complete manifestation of the cosmic situation is an expansion of the Lord Himself in His impersonal feature. All things are situated in Him only, yet He is not in them." That is the opulence of the Lord's attachment and detachment. He is attached to everything, yet He is detached from all.

TEXT 4

asrākṣīd bhagavān viśvaṁ

guṇa-mayyātma-māyayā

tayā saṁsthāpayaty etad

bhūyaḥ pratyapidhāsyati

SYNONYMS

asrākṣīt-caused to create; bhagavān-the Personality of Godhead; viśvam-the universe; guṇa-mayyā-endowed with three modes of material nature; ātma-self; māyayā-by the potency; tayā-by her; saṁsthāpayati-maintains; etat-all these; bhūyaḥ-then again; praty-apidhāsyati-conversely dissolves also.

By His self-sheltered potency of the three modes of material nature, the Lord has caused the creation of this universe. By her He maintains the creation and conversely dissolves it, again and again.

This cosmic universe is created by the Lord for those living entities who are carried away by the illusory thought of becoming one with Him by imitation. The three modes of material nature are for the further bewilderment of the conditioned souls. The conditioned living entity, bewildered by the illusory energy, considers himself a part of the material creation due to forgetfulness of his spiritual identity, and thus he becomes entangled in material activities life after life. This material world is not for the purpose of the Lord Himself, but is for the conditioned souls who wanted to be controllers due to misuse of their God-gifted minute independence. Thus the conditioned souls are subjected to repeated birth and death.

TEXT 5

deśataḥ kālato yo 'sāv

avasthātaḥ svato 'nyataḥ

aviluptāvabodhātmā

sa yujyetājayā katham

SYNONYMS

deśataḥ-circumstantial; kālataḥ-by the influence of time; yaḥ-one who; asau-the living entity; avasthātaḥ-by situation; svataḥ-by dream; anyataḥ-by others; avilupta-extinct; avabodha-consciousness; ātmā-pure self; saḥ-he; yujyeta-engaged; ajayā-with nescience; katham-how is it so.

The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes. How then does he become engaged in nescience?

The consciousness of the living being is always present and never changes under any circumstances, as above mentioned. When a living man moves from one place to another, he is conscious that he has changed his position. He is always present in the past, present and future, like electricity. One can remember incidents from his past and can conjecture about his future also on the basis of past experience. He never forgets his personal identity, even though he is placed in awkward circumstances. How then can the living entity become forgetful of his real identity as pure spirit soul and identify with matter unless influenced by something beyond himself? The conclusion is that the living entity is influenced by the avidyā potency, as confirmed in both the Viṣṇu Purāṇa and the beginning of Śrīmad-Bhāgavatam. The living entity is mentioned in Bhagavad-gītā (7.5) as parā prakṛti, and in the Viṣṇu Purāṇa he is mentioned as the parā śakti. He is part and parcel of the Supreme Lord as potency and not as the potent. The potent can exhibit many potencies, but the potency cannot equal the potent at any stage. One potency may be overcome by another potency, but to the potent, all potencies are under control. The jīva potency, or the kṣetrajña-śakti of the Lord, has the tendency to be overpowered by the external potency, avidyā-karma-saṁjñā, and in this way he is placed in the awkward circumstances of material existence. The living entity cannot be forgetful of his real identity unless influenced by the avidyā potency. Because the living entity is prone to the influence of the avidyā potency, he can never equal the supreme potent.

TEXT 6

bhagavān eka evaiṣa

sarva-kṣetreṣv avasthitaḥ

amuṣya durbhagatvaṁ vā

kleśo vā karmabhiḥ kutaḥ

SYNONYMS

bhagavān-the Supreme Personality of Godhead; ekaḥ-alone; eva eṣaḥ-all these; sarva-all; kṣetreṣu-in the living entities; avasthitaḥ-situated; amuṣya-of the living entities; durbhagatvam-misfortune; vā-either; kleśaḥ-miseries; vā-or; karmabhiḥ-by activities; kutaḥ-what for.

The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?

The next question put forward by Vidura to Maitreya is, "Why are the living entities subjected to so many miseries and misfortunes in spite of the Lord's presence in their hearts as the Supersoul?" The body is considered a fruitful tree, and the living entity and the Lord as Supersoul are like two birds seated in that tree. The individual soul is eating the fruit of the tree, but the Supersoul, the Lord, is witnessing the activities of the other bird. A citizen of the state may be in miseries for want of sufficient supervision by the state authority, but how can it be possible that a citizen suffers from other citizens while the chief of the state is personally present? From another point of view, it is understood that the jīva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord. How then does the living entity become subjected to ignorance and covered by the influence of māyā? The Lord is the father and protector of every living entity, and He is known as the bhūta-bhṛt, or the maintainer of the living entities. Why then should the living entity he subjected to so many sufferings and misfortunes? It should not be so, but actually we see that it happens everywhere. This question is therefore put forward by Vidura for solution.

TEXT 7

etasmin me mano vidvan

khidyate 'jñāna-saṅkaṭe

tan naḥ parāṇuda vibho

kaśmalaṁ mānasaṁ mahat

SYNONYMS

etasmin-in this; me-my; manaḥ-mind; vidvan-O learned one; khidyate-is troubling; ajñāna-nescience; saṅkaṭe-in distress; tat-therefore; naḥ-my; parāṇuda-clear up; vibho-O great one; kaśmalam-illusion; mānasam-relating to the mind; mahat-great.

O great and learned one, my mind is greatly illusioned by the distress of this nescience, and I therefore request you to clear it up.

Such mental bewilderment as represented here by Vidura takes place for some living entities, but not for everyone, for if everyone were bewildered there would be no possibility of a solution by higher personalities.

TEXT 8

śrī-śuka uvāca

sa itthaṁ coditaḥ kṣattrā

tattva-jijñāsunā muniḥ

pratyāha bhagavac-cittaḥ

smayann iva gata-smayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he (Maitreya Muni); ittham-in this way; coditaḥ-being agitated; kṣattrā-by Vidura; tattva-jijñāsunā-by one who was anxious to inquire to know the truth; muniḥ-the great sage; pratyāha-replied; bhagavat-cittaḥ-God conscious; smayan-wondering; iva-as if; gata-smayaḥ-without hesitation.

Śrī Śukadeva Gosvāmī said: O King, Maitreya, being thus agitated by the inquisitive Vidura, at first seemed astonished, but then he replied to him without hesitation, since he was fully God conscious.

Since the great sage Maitreya was filled with God consciousness, he had no reason to be astonished at such contradictory questions by Vidura. Therefore, although as a devotee he externally expressed surprise, as if he did not know how to reply to those questions, he immediately became perfectly settled and properly replied to Vidura. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. Anyone who is a devotee of the Lord knows about the Lord to some extent, and devotional service to the Lord makes him able to know everything by the grace of the Lord. Although a devotee may apparently express himself to be ignorant, he is full of knowledge in every intricate matter.

TEXT 9

maitreya uvāca

seyaṁ bhagavato māyā

yan nayena virudhyate

īśvarasya vimuktasya

kārpaṇyam uta bandhanam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sā iyam-such a statement; bhagavataḥ-of the Personality of Godhead; māyā-illusion; yat-that which; nayena-by logic; virudhyate-becomes contradictory; īśvarasya-of the Supreme Personality of Godhead; vimuktasya-of the ever liberated; kārpaṇyam-insufficiency; uta-as also, what to speak of; bandhanam-bondage.

Śrī Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or māyā, and at the same time they maintain that He is unconditioned. This is against all logic.

Sometimes it appears that the Supreme Personality of Godhead, who is one hundred percent spiritual, cannot be the cause of the illusory potency which covers the knowledge of the individual soul. But factually there is no doubt that the illusory, external energy is also part and parcel of the Supreme Lord. When Vyāsadeva realized the Supreme Personality of Godhead, he saw the Lord along with His external potency, which covers the pure knowledge of the individual living entities. Why the external energy acts in this way may be considered as follows, as analyzed by great commentators like Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī. Although the material, illusory energy is distinct from the spiritual energy, it is one of the many energies of the Lord, and thus the material modes of nature (the mode of goodness, etc.) are surely qualities of the Lord. The energy and the energetic Personality of Godhead are not different, and although such energy is one with the Lord, He is never overpowered by it. Although the living entities are also parts and parcels of the Lord, they are overcome by the material energy. The inconceivable yogam aiśvaram of the Lord, as mentioned in Bhagavad-gītā (9.5), is misunderstood by the froggish philosophers. In order to support a theory that Nārāyaṇa (the Lord Himself) becomes a daridra-nārāyaṇa, a poor man, they propose that the material energy overcomes the Supreme Lord. Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura, however, offer a very nice example in explanation. They say that although the sun is all light, the clouds, darkness and snowfall are all part and parcel of the sun. Without the sun there is no possibility of the sky's being overcast with clouds or darkness, nor can there be snowfall on the earth. Although life is sustained by the sun, life is also disturbed by darkness and snowfall produced by the sun. But it is also a fact that the sun itself is never overcome by darkness, clouds or snowfall; the sun is far, far away from such disturbances. Only those who have a poor fund of knowledge say that the sun is covered by a cloud or by darkness. Similarly, the Supreme Brahman, or the Parabrahman, the Personality of Godhead, is always unaffected by the influence of the material energy, although it is one of His energies (parāsya śaktir vividhaiva śrūyate).

There is no reason to assert that the Supreme Brahman is overpowered by the illusory energy. The clouds, darkness and snowfall can cover only a very insignificant portion of the sun's rays. Similarly, the modes of material nature may react upon the raylike living entities. It is the misfortune of the living entity, certainly not without reason, that the influence of the material energy acts on his pure consciousness and eternal bliss. This covering up of pure consciousness and eternal bliss is due to avidyā-karmā-saṁjñā, the energy which acts on the infinitesimal living entities who misuse their minute independence. According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy. In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire. When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire. The sparks can everlastingly remain within the original fire as its parts and parcels, but the moment the sparks become separated from the original fire, their misfortunes and miseries begin. The clear conclusion is that the Supreme Lord, who is the original fire, is never overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of māyā. It is a most ludicrous argument to say that the Supreme Lord is overpowered by His own material energy. The Lord is the master of the material energy, but the living entities are in the conditioned state, controlled by the material energy. That is the version of Bhagavad-gītā. The froggish philosophers who put forward the argument that the Supreme Lord is overpowered by the material mode of goodness are themselves illusioned by the same material energy, although they think of themselves as liberated souls. They support their arguments by a false and laborious jugglery of words, which is a gift of the same illusory energy of the Lord. But the poor froggish philosophers, due to a false sense of knowledge, cannot understand the situation.

In the Sixth Canto, Ninth Chapter, thirty-fourth verse, of the Śrīmad-Bhāgavatam it is stated:

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

Thus the demigods prayed to the Supreme Lord that although His activities are very difficult to understand, they can still be understood to some extent by those who sincerely engage in the transcendental loving service of the Lord. The demigods admitted that although the Lord is apart from the material influence or creation, He nevertheless creates, maintains and annihilates the complete cosmic manifestation by the agency of the demigods.

TEXT 10

yad arthena vināmuṣya

puṁsa ātma-viparyayaḥ

pratīyata upadraṣṭuḥ

sva-śiraś chedanādikaḥ

SYNONYMS

yat-thus; arthena-a purpose or meaning; vinā-without; amuṣya-of such a one; puṁsaḥ-of the living entity; ātma-viparyayaḥ-upset about self-identification; pratīyate-so appear; upadraṣṭuḥ-of the superficial onlooker; sva-śiraḥ-own head; chedana-ādikaḥ-cutting off.

The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off.

A teacher in school once threatened his pupil that he would cut off the pupil's head and hang it on the wall so that the child could see how his head had been cut off. The child became frightened and stopped his mischief. Similarly, the miseries of the pure soul and the disruption of his self-identification are managed by the external energy of the Lord, which controls those mischievous living entities who want to go against the will of the Lord. Actually there is no bondage or misery for the living entity, nor does he ever lose his pure knowledge. In his pure consciousness, when he thinks a little seriously about his position, he can understand that he is eternally subordinate to the mercy of the Supreme and that his attempt to become one with the Supreme Lord is a false illusion. Life after life the living entity falsely tries to lord it over material nature and become the lord of the material world, but there is no tangible result. At last, when frustrated, he gives up his material activities and tries to become one with the Lord and speculate with much jugglery of words, but without success.

These activities are performed under the dictation of the illusory energy. The experience is compared to the experience of one's having his head cut off in a dream. The man whose head has been cut off also sees that his head has been cut off. If a person's head is severed he loses his power to see. Therefore if a man sees that his head has been cut off, it means that he thinks like that in hallucination. Similarly a living entity is eternally subordinate to the Supreme Lord, and he has this knowledge with him, but, artificially, he thinks that he is God himself and that although he is God he has lost his knowledge due to māyā. This conception has no meaning, just as there is no meaning to seeing one's head being cut off. This is the process by which knowledge is covered. And because this artificial rebellious condition of the living entity gives him all troubles, it is to be understood that he should take to his normal life as a devotee of the Lord and be relieved from the misconception of being God. The so-called liberation of thinking oneself God is that last reaction of avidyā by which the living entity is entrapped. The conclusion is that a living entity deprived of eternal transcendental service to the Lord becomes illusioned in many ways. Even in his conditional life he is the eternal servant of the Lord. His servitude under the spell of illusory māyā is also a manifestation of his eternal condition of service. Because he has rebelled against the service of the Lord, he is therefore put in the service of the māyā. He is still serving, but in a perverted manner. When he wants to get out of service under material bondage, he next desires to become one with the Lord. This is another illusion. The best course, therefore, is to surrender unto the Lord and thus get rid of the illusory māyā for good, as confirmed in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

TEXT 11

yathā jale candramasaḥ

kampādis tat-kṛto guṇaḥ

dṛśyate 'sann api draṣṭur

ātmano 'nātmano guṇaḥ

SYNONYMS

yathā-as; jale-in the water; candramasaḥ-of the moon; kampa-ādiḥ-quivering, etc.; tat-kṛtaḥ-done by the water; guṇaḥ-quality; dṛśyate-it is so seen; asan api-without existence; draṣṭuḥ-of the seer; ātmanaḥ-of the self; anātmanaḥ-of other than the self; guṇaḥ-quality.

As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter.

The Supreme Soul, the Personality of Godhead, is compared to the moon in the sky, and the living entities are compared to the reflection of the moon on water. The moon in the sky is fixed and does not appear to quiver like the moon on the water. Actually, like the original moon in the sky, the moon reflected on the water should also not quiver, but because of being associated with water, the reflection appears to be quivering, although in actual fact the moon is fixed. The water moves, but the moon does not move. Similarly, the living entities appear to be tainted by material qualities like illusion, lamentation and miseries, although in the pure soul such qualities are completely absent. The word pratīyate, which means "apparently" and "not actually" (like the experience of having one's head cut off in a dream), is significant here. The reflection of the moon on the water is the separated rays of the moon and not the actual moon. The separated parts and parcels of the Lord entangled in the water of material existence have the quivering quality, whereas the Lord is like the actual moon in the sky, which is not at all in touch with water. The light of the sun and moon reflected on matter makes the matter bright and praiseworthy. The living symptoms are compared to the light of the sun and the moon illuminating material manifestations like trees and mountains. The reflection of the sun or moon is accepted as the real sun or moon by less intelligent men, and the pure monistic philosophy develops from these ideas. In fact, the light of the sun and the moon are actually different from the sun and moon themselves, although they are always connected. The light of the moon spread throughout the sky appears to be impersonal, but the moon planet, as it is, is personal, and the living entities on the moon planet are also personal. In the rays of the moon, different material entities appear to be comparatively more or less important. The light of the moon on the Taj Mahal appears to be more beautiful than the same light in the wilderness. Although the light of the moon is the same everywhere, due to being differently appreciated it appears different. Similarly, the light of the Lord is equally distributed everywhere, but due to being differently received, it appears to be different. One should not, therefore, accept the reflection of the moon on the water as actual and misunderstand the whole situation through monistic philosophy. The quivering quality of the moon is also variable. When the water is standing still, there is no quivering. A more settled conditioned soul quivers less, but due to material connection the quivering quality is more or less present everywhere.

TEXT 12

sa vai nivṛtti-dharmeṇa

vāsudevānukampayā

bhagavad-bhakti-yogena

tirodhatte śanair iha

SYNONYMS

saḥ-that; vai-also; nivṛtti-detachment; dharmeṇa-by engagement; vāsudeva-the Supreme Personality of Godhead; anukampayā-by the mercy of; bhagavat-in relation with the Personality of Godhead; bhakti-yogena-by linking up; tirodhatte-diminishes; śanaiḥ-gradually; iha-in this existence.

But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.

The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva. As discussed in the First Canto, because the application of devotional service to Lord Vāsudeva invites pure knowledge, it quickly detaches one from the material conception of life and thus revives one's normal condition of spiritual existence, even in this life, and frees one from the material winds which cause one to quiver. Only knowledge in devotional service can elevate one towards the path of liberation. The development of knowledge for the purpose of knowing everything, without rendering devotional service, is considered fruitless labor, and one cannot get the desired result by such labor of love. Lord Vāsudeva is pleased by devotional service only, and thus His mercy is realized by association with pure devotees of the Lord. Pure devotees of the Lord are transcendental to all material desires, including the desire for the results of fruitive activities and philosophical speculation. If one wants to acquire the mercy of the Lord, he has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements.

TEXT 13

yadendriyoparāmo 'tha

draṣṭrātmani pare harau

vilīyante tadā kleśāḥ

saṁsuptasyeva kṛtsnaśaḥ

SYNONYMS

yadā-when; indriya-senses; uparāmaḥ-satiated; atha-thus; draṣṭṛ-ātmani-unto the seer, the Supersoul; pare-in the Transcendence; harau-unto the Supreme Personality of Godhead; vilīyante-become merged in; tadā-at that time; kleśāḥ-miseries; saṁsuptasya-one who has enjoyed sound sleep; iva-like; kṛtsnaśaḥ-completely.

When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep.

The quivering of the living entity as described above is due to the senses. Since the entire material existence is meant for sense gratification, the senses are the medium of material activities, and they cause the quivering of the steady soul. Therefore, these senses are to be detached from all such material activities. According to the impersonalists the senses are stopped from work by merging the soul in the Supersoul Brahman. The devotees, however, do not stop the material senses from acting, but they engage their transcendental senses in the service of the Transcendence, the Supreme Personality of Godhead. In either case, the activities of the senses in the material field are to be stopped by cultivation of knowledge, and, if possible, they can be engaged in the service of the Lord. The senses are transcendental in nature, but their activities become polluted when contaminated by matter. We have to treat the senses to cure them of the material disease, not stop them from acting, as suggested by the impersonalist. In Bhagavad-gītā (2.59) it is said that one ceases all material activities only when satisfied by contact with a better engagement. Consciousness is active by nature and cannot be stopped from working. Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples-or when all the senses are engaged in transcendental variegatedness-then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone's heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.

TEXT 14

aśeṣa-saṅkleśa-śamaṁ vidhatte

guṇānuvāda-śravaṇaṁ murāreḥ

kiṁ vā punas tac-caraṇāravinda-

parāga-sevā-ratir ātma-labdhā

SYNONYMS

aśeṣa-unlimited; saṅkleśa-miserable conditions; śamam-cessation; vidhatte-can perform; guṇa-anuvāda-of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; śravaṇam-hearing and chanting; murāreḥ-of Murāri (Śrī Kṛṣṇa), the Personality of Godhead; kim vā-what to speak of; punaḥ-again; tat-His; caraṇa-aravinda-lotus feet; parāga-sevā-to the service of the flavorful dust; ratiḥ-attraction; ātma-labdhā-those who have gained such self-achievement.

Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?

Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jñāna, or the path of philosophical understanding of the Supreme-Brahma, Paramātmā and Bhagavān. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sādhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called rāga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sādhana-bhakti one may gradually rise to the point of rāga-bhakti, and by performing rāga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.

TEXT 15

vidura uvāca

sañchinnaḥ saṁśayo mahyaṁ

tava sūktāsinā vibho

ubhayatrāpi bhagavan

mano me sampradhāvati

SYNONYMS

viduraḥ uvāca-Vidura said; sañchinnaḥ-cut off; saṁśayaḥ-doubts; mahyam-unto me; tava-your; sūkta-asinā-by the weapon of convincing words; vibho-O my lord; ubhayatra api-both in God and in the living entity; bhagavan-O powerful one; manaḥ-mind; me-my; sampradhāvati-perfectly entering.

Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them.

The science of Kṛṣṇa, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.

TEXT 16

sādhv etad vyāhṛtaṁ vidvan

nātma-māyāyanaṁ hareḥ

ābhāty apārthaṁ nirmūlaṁ

viśva-mūlaṁ na yad bahiḥ

SYNONYMS

sādhu-as good as it should be; etat-all these explanations; vyāhṛtam-thus spoken; vidvan-O learned one; na-not; ātma-the self; māyā-energy; ayanam-movement; hareḥ-of the Personality of Godhead; ābhāti-appears; apārtham-without meaning; nirmūlam-without basis; viśva-mūlam-the origin is the Supreme; na-not; yat-which; bahiḥ-outside.

O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.

A living entity's unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, māyā, whereas the living entity is predominated by the same māyā under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul's attempt to become one with the Lord is the last snare of māyā.

TEXT 17

yaś ca mūḍhatamo loke

yaś ca buddheḥ paraṁ gataḥ

tāv ubhau sukham edhete

kliśyaty antarito janaḥ

SYNONYMS

yaḥ-one who is; ca-also; mūḍha-tamaḥ-the lowest of the fools; loke-in the world; yaḥ ca-and one who is; buddheḥ-of intelligence; param-transcendental; gataḥ-gone; tau-of them; ubhau-both; sukham-happiness; edhete-enjoy; kliśyati-suffer; antaritaḥ-situated between; janaḥ-persons.

Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.

The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog's life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaṁsas. But persons who are neither like hogs and dogs nor on the level of the paramahaṁsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedānta-sūtra states, athāto brahma jijñāsā: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahaṁsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.

TEXT 18

arthābhāvaṁ viniścitya

pratītasyāpi nātmanaḥ

tāṁ cāpi yuṣmac-caraṇa-

sevayāhaṁ parāṇude

SYNONYMS

artha-abhāvam-without substance; viniścitya-being ascertained; pratītasya-of the apparent values; api-also; na-never; ātmanaḥ-of the self; tām-that; ca-also; api-thus; yuṣmat-your; caraṇa-feet; sevayā-by service; aham-myself; parāṇude-shall be able to give up.

But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea.

The sufferings of the conditioned soul are superficial and have no intrinsic value, like the cutting off of one's head in a dream. Yet although this statement is theoretically very true, it is very difficult for the common man or the neophyte on the transcendental path to realize practically. However, by serving the feet of great transcendentalists like Maitreya Muni and by constantly associating with them, one is enabled to give up the false idea that the soul suffers from material pangs.

TEXT 19

yat-sevayā bhagavataḥ

kūṭa-sthasya madhu-dviṣaḥ

rati-rāso bhavet tīvraḥ

pādayor vyasanārdanaḥ

SYNONYMS

yat-to whom; sevayā-by service; bhagavataḥ-of the Personality of Godhead; kūṭa-sthasya-of the unchangeable; madhu-dviṣaḥ-the enemy of the Madhu asura; rati-rāsaḥ-attachment in different relationships; bhavet-develops; tīvraḥ-highly ecstatic; pādayoḥ-of the feet; vyasana-distresses; ardanaḥ-vanquishing.

By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses.

The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord. The Lord is the enemy of the Madhu demon, or in other words He is the enemy of the suffering of His pure devotee. The word rati-rāsaḥ is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one's service attachment in the material world is automatically vanquished. As stated in Bhagavad-gītā (2.59), rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate.

TEXT 20

durāpā hy alpa-tapasaḥ

sevā vaikuṇṭha-vartmasu

yatropagīyate nityaṁ

deva-devo janārdanaḥ

SYNONYMS

durāpā-rarely obtainable; hi-certainly; alpa-tapasaḥ-of one whose austerity is meager; sevā-service; vaikuṇṭha-the transcendental kingdom of God; vartmasu-on the path of; yatra-wherein; upagīyate-is glorified; nityam-always; deva-of the demigods; devaḥ-the Lord; jana-ardanaḥ-the controller of the living entities.

Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.

The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.

TEXT 21

sṛṣṭvāgre mahad-ādīni

sa-vikārāṇy anukramāt

tebhyo virājam uddhṛtya

tam anu prāviśad vibhuḥ

SYNONYMS

sṛṣṭvā-after creating; agre-in the beginning; mahat-ādīni-the total material energy; sa-vikārāṇi-along with the sense organs; anukramāt-by a gradual process of differentiation; tebhyaḥ-out of that; virājam-the gigantic universal form; uddhṛtya-manifesting; tam-unto that; anu-later; prāviśat-entered; vibhuḥ-the Supreme.

After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it.

Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics.

TEXT 22

yam āhur ādyaṁ puruṣaṁ

sahasrāṅghry-ūru-bāhukam

yatra viśva ime lokāḥ

sa-vikāśaṁ ta āsate

SYNONYMS

yam-who; āhuḥ-is called; ādyam-original; puruṣam-incarnation for cosmic manifestation; sahasra-thousand; aṅghri-legs; ūru-thighs; bāhukam-hands; yatra-wherein; viśvaḥ-the universe; ime-all these; lokāḥ-planets; sa-vikāśam-with respective developments; te-all of them; āsate-living.

The puruṣa incarnation lying on the Causal Ocean is called the original puruṣa in the material creations, and in His virāṭ form, in whom all the planets and their inhabitants live, He has many thousands of legs and hands.

The first puruṣa is Kāraṇodakaśāyī Viṣṇu, the second puruṣa is Garbhodakaśāyī Viṣṇu, and the third puruṣa is Kṣīrodakaśāyī Viṣṇu, in whom is contemplated the virāṭ-puruṣa, the gigantic form in which all the planets with their different developments and inhabitants are floating.

TEXT 23

yasmin daśa-vidhaḥ prāṇaḥ

sendriyārthendriyas tri-vṛt

tvayerito yato varṇās

tad-vibhūtīr vadasva naḥ

SYNONYMS

yasmin-in which; daśa-vidhaḥ-ten kinds of; prāṇaḥ-air of life; sa-with; indriya-senses; artha-interest; indriyaḥ-of the senses; tri-vṛt-three kinds of life vigor; tvayā-by you; īritaḥ-explained; yataḥ-wherefrom; varṇāḥ-four specific divisions; tat-vibhūtīḥ-prowess; vadasva-please describe; naḥ-unto me.

O great brāhmaṇa, you have told me that the gigantic virāṭ form and His senses, sense objects and ten kinds of life air exist with three kinds of life vigor. Now, if you will, kindly explain to me the different powers of the specific divisions.

TEXT 24

yatra putraiś ca pautraiś ca

naptṛbhiḥ saha gotrajaiḥ

prajā vicitrākṛtaya

āsan yābhir idaṁ tatam

SYNONYMS

yatra-wherein; putraiḥ-along with sons; ca-and; pautraiḥ-along with grandsons; ca-also; naptṛbhiḥ-with grandsons from daughters; saha-along with; gotra-jaiḥ-of the same family; prajāḥ-generations; vicitra-of different kinds; ākṛtayaḥ-so done; āsan-exist; yābhiḥ-by whom; idam-all these planets; tatam-spread.

O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species.

TEXT 25

prajāpatīnāṁ sa patiś

cakḷpe kān prajāpatīn

sargāṁś caivānusargāṁś ca

manūn manvantarādhipān

SYNONYMS

prajā-patīnām-of the demigods like Brahmā and others; saḥ-he; patiḥ-leader; cakḷpe-decided; kān-whomsoever; prajāpatīn-fathers of the living entities; sargān-generations; ca-also; eva-certainly; anusargān-later generations; ca-and; manūn-the Manus; manvantara-adhipān-and the changes of such.

O learned brāhmaṇa, please describe how the leader of all the demigods, namely Prajāpati, Brahmā, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus.

The human race, or manuṣya-sara, descends from the Manus, sons and grandsons of the Prajāpati, Brahmā. The descendants of Manu reside in all the different planets and rule all the universe.

TEXT 26

upary adhaś ca ye lokā

bhūmer mitrātmajāsate

teṣāṁ saṁsthāṁ pramāṇaṁ ca

bhūr-lokasya ca varṇaya

SYNONYMS

upari-on the head; adhaḥ-underneath; ca-also; ye-which; lokāḥ-planets; bhūmeḥ-of the earth; mitra-ātmaja-O son of Mitrā (Maitreya Muni); āsate-do exist; teṣām-their; saṁsthām-situation; pramāṇam ca-also their measurement; bhūḥ-lokasya-of the earthly planets; ca-also; varṇaya-please describe.

O son of Mitrā, kindly describe how the planets are situated above the earth as well as underneath it, and also please mention their measurement as well as that of the earthly planets.

Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. This Vedic hymn declares emphatically that the devotee of the Lord knows everything material and spiritual in relationship with the Lord. Devotees are not simply emotional, as is ill conceived by certain less intelligent men. Their direction is practical. They know everything that is and all the details of the Lord's domination over the different creations.

TEXT 27

tiryaṅ-mānuṣa-devānāṁ

sarīsṛpa-patattriṇām

vada naḥ sarga-saṁvyūhaṁ

gārbha-sveda-dvijodbhidām

SYNONYMS

tiryak-subhuman; mānuṣa-human beings; devānām-of the superhuman beings, or demigods; sarīsṛpa-reptiles; patattriṇām-of the birds; vada-kindly describe; naḥ-unto me; sarga-generation; saṁvyūham-specific divisions; gārbha-embryonic; sveda-perspiration; dvija-twice-born; udbhidām-of the planets, etc.

Also please describe the living beings under different classifications: subhumans, humans, those born of the embryo, those born of perspiration, those who are twice-born [birds], and the plants and vegetables. Kindly describe their generations and subdivisions also.

TEXT 28

guṇāvatārair viśvasya

sarga-sthity-apyayāśrayam

sṛjataḥ śrīnivāsasya

vyācakṣvodāra-vikramam

SYNONYMS

guṇa-modes of material nature; avatāraiḥ-of the incarnations; viśvasya-of the universe; sarga-creation; sthiti-maintenance; apyaya-destruction; āśrayam-and ultimate rest; sṛjataḥ-of the one who creates; śrīnivāsasya-of the Personality of Godhead; vyācakṣva-kindly describe; udāra-magnanimous; vikramam-specific activities.

Please also describe the incarnations of the material modes of nature-Brahmā, Viṣṇu and Maheśvara-and please describe the incarnation of the Supreme Personality of Godhead and His magnanimous activities.

Although Brahmā, Viṣṇu and Maheśvara, the three incarnations of the material modes of nature, are the principal deities for the creation, maintenance and destruction of the cosmic manifestation, they are not the final authority. The Supreme Personality of Godhead Lord Kṛṣṇa is the ultimate goal, the cause of all causes. He is the āśraya, or the final rest of everything.

TEXT 29

varṇāśrama-vibhāgāṁś ca

rūpa-śīla-svabhāvataḥ

ṛṣīṇāṁ janma-karmāṇi

vedasya ca vikarṣaṇam

SYNONYMS

varṇa-āśrama-the four divisions of social statuses and orders of spiritual culture; vibhāgān-respective divisions; ca-also; rūpa-personal feature s; śīla-svabhāvataḥ-personal character; ṛṣīṇām-of the sages; janma-birth; karmāṇi-activities; vedasya-of the Vedas; ca-and; vikarṣaṇam-categorical divisions.

O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas.

The four statuses and orders of human society- brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs-are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahābhārata is also a division of the Vedas, but it is meant for women, śūdras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahābhārata.

TEXT 30

yajñasya ca vitānāni

yogasya ca pathaḥ prabho

naiṣkarmyasya ca sāṅkhyasya

tantraṁ vā bhagavat-smṛtam

SYNONYMS

yajñasya-of sacrifices; ca-also; vitānāni-expansions; yogasya-of the mystic powers; ca-also; pathaḥ-ways; prabho-O my lord; naiṣkarmyasya-of knowledge; ca-and; sāṅkhyasya-of analytical studies; tantram-the path of devotional service; vā-as well as; bhagavat-in relation with the Personality of Godhead; smṛtam-regulative principles.

Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.

The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Śrīla Nārada Muni. One can take advantage of such regulative explanations of the path of devotional service and make progressive advancement in the devotional service of the Lord. Sāṅkhya philosophy is the basic principle of acquiring knowledge, as will be explained by the sage Maitreya. The Sāṅkhya philosophy enunciated by Kapiladeva, the son of Devahūti, is the real source of knowledge about the Supreme Truth. Knowledge not based on the Sāṅkhya philosophy is mental speculation and can yield no tangible profit.

TEXT 31

pāṣaṇḍa-patha-vaiṣamyaṁ

pratiloma-niveśanam

jīvasya gatayo yāś ca

yāvatīr guṇa-karmajāḥ

SYNONYMS

pāṣaṇḍa-patha-the path of the faithless; vaiṣamyam-imperfection by contradiction; pratiloma-crossbreeding; niveśanam-situation; jīvasya-of the living entities; gatayaḥ-movements; yāḥ-as they are; ca-also; yāvatīḥ-as many as; guṇa-modes of material nature; karma-jāḥ-generated by different work.

Please also describe the imperfections and contradictions of the faithless atheists, the situation of crossbreeding, and the movements of the living entities in various species of life according to their particular modes of nature and work.

The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.

TEXT 32

dharmārtha-kāma-mokṣāṇāṁ

nimittāny avirodhataḥ

vārtāyā daṇḍa-nīteś ca

śrutasya ca vidhiṁ pṛthak

SYNONYMS

dharma-religiosity; artha-economic development; kāma-sense gratification; mokṣāṇām-salvation; nimittāni-causes; avirodhataḥ-without being contradictory; vārtāyāḥ-on the principles of the means of livelihood; daṇḍa-nīteḥ-of law and order; ca-also; śrutasya-of the codes of scriptures; ca-also; vidhim-regulations; pṛthak-different.

You may also describe the noncontradictory causes of religiosity, economic development, sense gratification and salvation and also the different means of livelihood and different processes of law and order as mentioned in the revealed scriptures.

TEXT 33

śrāddhasya ca vidhiṁ brahman

pitṝṇāṁ sargam eva ca

graha-nakṣatra-tārāṇāṁ

kālāvayava-saṁsthitim

SYNONYMS

śrāddhasya-of the periodical offerings of respects; ca-also; vidhim-regulations; brahman-O brāhmaṇa; pitṝṇām-of the forefathers; sargam-creation; eva-as; ca-also; graha-planetary system; nakṣatra-the stars; tārāṇām-luminaries; kāla-time; avayava-duration; saṁsthitim-situations.

Please also explain the regulations for offering respects to the forefathers, the creation of the Pitṛloka, the time schedule in the planets, stars and luminaries, and their respective situations.

The time durations of day and night as well as months and years are different in the different planets, stars and luminaries. The higher planets like the moon and Venus have time measurements different from those of the earth. It is said that six months of this planet earth equal one day of the higher planets. In Bhagavad-gītā the duration of one day in years multiplied by 1,000. And the month and year in Brahmaloka are calculated in that measure.

TEXT 34

dānasya tapaso vāpi

yac ceṣṭā-pūrtayoḥ phalam

pravāsa-sthasya yo dharmo

yaś ca puṁsa utāpadi

SYNONYMS

dānasya-of charity; tapasaḥ-of penance; vāpi-lake; yat-that which; ca-and; iṣṭā-endeavor; pūrtayoḥ-of reservoirs of water; phalam-fruitive result; pravāsa-sthasya-one who is away from home; yaḥ-that which; dharmaḥ-duty; yaḥ ca-and which; puṁsaḥ-of man; uta-described; āpadi-in danger.

Please also describe the fruitive results of charity and penance and of digging reservoirs of water. Please describe the situation of persons who are away from home and also the duty of a man in an awkward position.

The digging of reservoirs of water for public use is a great work of charity, and retiring from family life after fifty years of age is a great act of penance performed by the sober human being.

TEXT 35

yena vā bhagavāṁs tuṣyed

dharma-yonir janārdanaḥ

samprasīdati vā yeṣām

etad ākhyāhi me 'nagha

SYNONYMS

yena-by which; vā-either; bhagavān-the Personality of Godhead; tuṣyet-is satisfied; dharma-yoniḥ-the father of all religion; janārdanaḥ-the controller of all living being; samprasīdati-completely satisfied; vā-either, or; yeṣām-of those; etat-all these; ākhyāhi-kindly describe; me-unto me; anagha-O sinless one.

O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.

All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gītā (7.16), four kinds of pious men-the needy, the distressed, the enlightened and the inquisitive-approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (Bg. 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.

TEXT 36

anuvratānāṁ śiṣyāṇāṁ

putrāṇāṁ ca dvijottama

anāpṛṣṭam api brūyur

guravo dīna-vatsalāḥ

SYNONYMS

anuvratānām-the followers; śiṣyāṇām-of the disciples; putrāṇām-of the sons; ca-also; dvija-uttama-O best amongst the brāhmaṇas; anāpṛṣṭam-that which is not asked for; api-in spite of; brūyuḥ-please describe; guravaḥ-the spiritual masters; dīna-vatsalāḥ-who are kind to the needy.

O best among the brāhmaṇas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.

There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.

TEXT 37

tattvānāṁ bhagavaṁs teṣāṁ

katidhā pratisaṅkramaḥ

tatremaṁ ka upāsīran

ka u svid anuśerate

SYNONYMS

tattvānām-of the elements of nature; bhagavan-O great sage; teṣām-of them; katidhā-how many; pratisaṅkramaḥ-dissolutions; tatra-thereupon; imam-unto the Supreme Lord; ke-who are they; upāsīran-being saved; ke-who are they; u-who; svit-may; anuśerate-serve the Lord while He sleeps.

Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep.

In the Brahma-saṁhitā (5.47–48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Mahā-Viṣṇu lying in yoga-nidrā, or mystic sleep.

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Govinda, the ultimate and Supreme Personality of Godhead [Lord Kṛṣṇa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.

"Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-Viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord."

After the dissolution of the material manifestations, the Lord and His kingdom beyond the Causal Ocean do not disappear, nor do the inhabitants, the Lord's associates. The associates of the Lord are far more numerous than the living entities who have forgotten the Lord due to material association. The impersonalist's explanation of the word aham in the four verses of the original Bhāgavatam-aham evāsam evāgre etc.-is refuted here. The Lord and His eternal associates remain after the dissolution. Vidura's inquiry about such persons is a clear indication of the existence of all the paraphernalia of the Lord. This is also confirmed in the Kāśī-khaṇḍa, as quoted by both Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī, who follow in the footsteps of Śrīla Śrīdhara Svāmī.

na cyavante hi yad-bhaktā
mahatyāṁ pralayāpadi
ato 'cyuto 'khile loke
sa ekaḥ sarva-go 'vyayaḥ

"The devotees of the Lord never annihilate their individual existences even after the dissolution of the entire cosmic manifestation. The Lord and the devotees who associate with Him are always eternal, in both the material and spiritual worlds."

TEXT 38

puruṣasya ca saṁsthānaṁ

svarūpaṁ vā parasya ca

jñānaṁ ca naigamaṁ yat tad

guru-śiṣya-prayojanam

SYNONYMS

puruṣasya-of the living entity; ca-also; saṁsthānam-existence; svarūpam-identity; vā-either, or; parasya-of the Supreme; ca-also; jñānam-knowledge; ca-also; naigamam-in the matter of the Upaniṣads; yat-that; tat-the same; guru-spiritual master; śiṣya-disciple; prayojanam-necessity.

What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities ? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples?

The living entities are constitutionally servitors of the Lord, who can accept all kinds of service from everyone. It is clearly declared (Bg. 5.29) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul. To disseminate transcendental knowledge one must retire from mundane activities on the strength of enlightenment in knowledge in terms of Vedic wisdom. That is the sum and substance of all the questions in this verse.

TEXT 39

nimittāni ca tasyeha

proktāny anagha-sūribhiḥ

svato jñānaṁ kutaḥ puṁsāṁ

bhaktir vairāgyam eva vā

SYNONYMS

nimittāni-the source of knowledge; ca-also; tasya-of such knowledge; iha-in this world; proktāni-mentioned; anagha-spotless; sūribhiḥ-by devotees; svataḥ-self-sufficient; jñānam-knowledge; kutaḥ-how; puṁsām-of the living entity; bhaktiḥ-devotional service; vairāgyam-detachment; eva-certainly; vā-also.

Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees?

There are many inexperienced persons who advocate self-realization without the help of a spiritual master. They decry the necessity of the spiritual master and try themselves to take his place by propagating the theory that a spiritual master is not necessary. Śrīmad-Bhāgavatam, however, does not approve this viewpoint. Even the great transcendental scholar Vyāsadeva had need of a spiritual master, and under the instruction of his spiritual master, Nārada, he prepared this sublime literature, Śrīmad-Bhāgavatam. Even Lord Caitanya, although He is Kṛṣṇa Himself, accepted a spiritual master; even Lord Kṛṣṇa accepted a spiritual master, Sāndīpani Muni, in order to be enlightened; and all the ācāryas and saints of the world had spiritual masters. In Bhagavad-gītā Arjuna accepted Lord Kṛṣṇa as his spiritual master, although there was no necessity of such a formal declaration. So, in all cases, there is no question about the necessity of accepting a spiritual master. The only stipulation is that the spiritual master should be bona fide; i.e., the spiritual master must be in the proper chain of disciplic succession, called the paramparā system.

Sūris are great scholars, but they may not always be anagha, or spotless. The anagha-sūri is one who is a pure devotee of the Lord. Those who are not pure devotees of the Lord, or who want to be on an equal level with Him, are not anagha-sūri. Pure devotees have prepared many books of knowledge on the basis of authorized scriptures. Śrīla Rūpa Gosvāmī and his assistants, under the instructions of Lord Śrī Caitanya Mahāprabhu, have all written various literatures for the guidance of prospective devotees, and anyone who is very serious about raising himself to the standard of a pure devotee of the Lord must take advantage of those literatures.

TEXT 40

etān me pṛcchataḥ praśnān

hareḥ karma-vivitsayā

brūhi me 'jñasya mitratvād

ajayā naṣṭa-cakṣuṣaḥ

SYNONYMS

etān-all these; me-my; pṛcchataḥ-of one who inquires; praśnān-questions; hareḥ-of the Supreme Lord; karma-pastimes; vivitsayā-desiring to know; brūhi-kindly describe; me-unto me; ajñasya-of one who is ignorant; mitratvāt-because of friendship; ajayā-by the external energy; naṣṭa-cakṣuṣaḥ-those who have lost their vision.

My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision.

Vidura put forward many varieties of questions with a view to understanding the principles of transcendental loving service to the Lord. As stated in Bhagavad-gītā (2.41), devotional service to the Lord is one, and the mind of the devotee is not diverted to the many branches of uncertainties. Vidura's purpose was to be situated in that service to the Lord, wherein one merges undivertedly. He claimed the friendship of Maitreya Muni, not because he was Maitreya's son but because Maitreya was actually the friend of all who have lost their spiritual vision due to material influence.

TEXT 41

sarve vedāś ca yajñāś ca

tapo dānāni cānagha

jīvābhaya-pradānasya

na kurvīran kalām api

SYNONYMS

sarve-all kinds of; vedāḥ-divisions of the Vedas; ca-also; yajñāḥ-sacrifices; ca-also; tapaḥ-penances; dānāni-charities; ca-and; anagha-O spotless one; jīva-the living entity; abhaya-immunity from material pangs; pradānasya-of one who gives such assurance; na-not; kurvīran-can he equalized; kalām-even partially; api-certainly.

O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.

The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of the knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus Maitreya is immortal.

TEXT 42

śrī-śuka uvāca

sa ittham āpṛṣṭa-purāṇa-kalpaḥ

kuru-pradhānena muni-pradhānaḥ

pravṛddha-harṣo bhagavat-kathāyāṁ

sañcoditas taṁ prahasann ivāha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he; ittham-thus; āpṛṣṭa-being questioned; purāṇa-kalpaḥ-one who knows how to explain the supplements of the Vedas (the Purāṇas); kuru-pradhānena-by the chief of the Kurus; muni-pradhānaḥ-the chief amongst the sages; pravṛddha-sufficiently enriched; harṣaḥ-satisfaction; bhagavat-the Personality of Godhead; kathāyām-in the topics of; sañcoditaḥ-being so infused; tam-unto Vidura; prahasan-with smiles; iva-like that; āha-replied.

Śrī Śukadeva Gosvāmī said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Purāṇas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord.

Great learned sages like Maitreya Muni are always very enthusiastic about describing the transcendental activities of the Lord. Maitreya Muni, being thus invited by Vidura to speak, appeared to be smiling because he actually felt transcendental bliss.

Thus end the Bhaktivedanta purports of the Third Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Further Inquiries by Vidura."

Chapter Eight

Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu

TEXT 1

maitreya uvāca

sat-sevanīyo bata pūru-vaṁśo

yal loka-pālo bhagavat-pradhānaḥ

babhūvithehājita-kīrti-mālāṁ

pade pade nūtanayasy abhīkṣṇam

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya Muni said; sat-sevanīyaḥ-worthy to serve the pure devotees; bata-oh, certainly; pūru-vaṁśaḥ-the descendants of King Pūru; yat-because; loka-pālaḥ-the kings are; bhagavat-pradhānaḥ-chiefly devoted to the Personality of Godhead; babhūvitha-you are also born; iha-in this; ajita-the Lord, who is unconquerable; kīrti-mālām-chain of transcendental activities; pade pade-step by step; nūtanayasi-becoming newer and newer; abhīkṣṇam-always.

The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.

The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious. Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees. Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one's dormant propensities for devotional service.

TEXT 2

so 'haṁ nṛṇāṁ kṣulla-sukhāya duḥkhaṁ

mahad gatānāṁ viramāya tasya

pravartaye bhāgavataṁ purāṇaṁ

yad āha sākṣād bhagavān ṛṣibhyaḥ

SYNONYMS

saḥ-that; aham-I; nṛṇām-of the human being; kṣulla-very little; sukhāya-for happiness; duḥkham-distress; mahat-great; gatānām-entered into; viramāya-for mitigation; tasya-his; pravartaye-in beginning; bhāgavatam-Śrīmad-Bhāgavatam; purāṇam-Vedic supplement; yat-which; āha-said; sākṣāt-directly; bhagavān-the Personality of Godhead; ṛṣibhyaḥ-unto the sages.

Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.

The sage Maitreya proposed to speak on Śrīmad-Bhāgavatam because it was especially compiled, and traditionally comes down in the disciplic succession, for the solution of all the problems of human society. Only one who is fortunate can have the opportunity to hear Śrīmad-Bhāgavatam in the association of pure devotees of the Lord. Under the spell of material energy, the living entities are entrapped in the bondage of many difficulties simply for the sake of a little bit of material happiness. They engage in fruitive activities, not knowing the implications. Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments. They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord. If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement. Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.

TEXT 3

āsīnam urvyāṁ bhagavantam ādyaṁ

saṅkarṣaṇaṁ devam akuṇṭha-sattvam

vivitsavas tattvam ataḥ parasya

kumāra-mukhyā munayo 'nvapṛcchan

SYNONYMS

āsīnam-seated; urvyām-in the bottom of the universe; bhagavantam-unto the Lord; ādyam-the original; saṅkarṣaṇam-Saṅkarṣaṇa; devam-the Personality of Godhead; akuṇṭha-sattvam-undeterred knowledge; vivitsavaḥ-being inquisitive to know; tattvam ataḥ-truth like this; parasya-regarding the Supreme Personality of Godhead; kumāra-the boy-saint; mukhyāḥ-headed by; munayaḥ-great sages; anvapṛcchan-inquired like this.

Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.

This is in clarification of the statement that the Lord spoke directly on the Śrīmad-Bhāgavatam. When and unto whom the Bhāgavatam was spoken is explained herewith. Questions similar to those put forward by Vidura were asked by great sages like Sanat-kumāra, and Lord Saṅkarṣaṇa, the plenary expansion of the Supreme Lord Vāsudeva, answered them.

TEXT 4

svam eva dhiṣṇyaṁ bahu mānayantaṁ

yad vāsudevābhidham āmananti

pratyag-dhṛtākṣāmbuja-kośam īṣad

unmīlayantaṁ vibudhodayāya

SYNONYMS

svam-Himself; eva-thus; dhiṣṇyam-situated; bahu-greatly; mānayantam-esteemed; yat-that which; vāsudeva-Lord Vāsudeva; abhidham-by the name; āmananti-acknowledge; pratyak-dhṛta-akṣa-eyes settled for introspection; ambuja-kośam-lotuslike eye; īṣat-slightly; unmīlayantam-opened; vibudha-of the greatly learned sages; udayāya-for the sake of advancement.

At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.

TEXT 5

svardhuny-udārdraiḥ sva-jaṭā-kalāpair

upaspṛśantaś caraṇopadhānam

padmaṁ yad arcanty ahi-rāja-kanyāḥ

sa-prema nānā-balibhir varārthāḥ

SYNONYMS

svardhunī-uda-by the water of the Ganges; ārdraiḥ-being moistened; sva-jaṭā-bunch of hairs; kalāpaiḥ-situated on the head; upaspṛśantaḥ-by so touching; caraṇa-upadhānam-the shelter of His feet; padmam-the lotus shelter; yat-that which; arcanti-worships; ahi-rāja-the serpent-king; kanyāḥ-daughters; sa-prema-with great devotion; nānā-various; balibhiḥ-paraphernalia; vara-arthāḥ-being desirous of husbands.

The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.

The Ganges water flows directly from the lotus feet of Viṣṇu, and its course runs from the highest planet of the universe down to the lowest. The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga. If a river flows thousands and thousands of miles, a perfect yogī can at once transport himself from one place to another simply by dipping in its water. The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viṣṇu (the Ganges). Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts. If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered. But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land.

TEXT 6

muhur gṛṇanto vacasānurāga-

skhalat-padenāsya kṛtāni taj-jñāḥ

kirīṭa-sāhasra-maṇi-praveka-

pradyotitoddāma-phaṇā-sahasram

SYNONYMS

muhuḥ-again and again; gṛṇantaḥ-glorifying; vacasā-by words; anurāga-with great affection; skhalat-padena-with symmetrical rhythm; asya-of the Lord; kṛtāni-activities; tat-jñāḥ-those who know the pastimes; kirīṭa-helmets; sāhasra-thousands; maṇi-praveka-glowing effulgence of the valuable stones; pradyotita-emanating from; uddāma-raised; phaṇā-hoods; sahasram-thousands.

The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.

The Lord is sometimes addressed as uttamaśloka, which means "one who is worshiped with selected words by devotees." A profusion of such selected words comes from a devotee who is fully absorbed in affection and love for the devotional service of the Lord. There are many instances in which even a small boy who was a great devotee of the Lord could offer excellent prayers in the choicest words for glorification of the pastimes of the Lord. In other words, without the development of fine affection and love, one cannot offer prayers to the Lord very suitably.

TEXT 7

proktaṁ kilaitad bhagavattamena

nivṛtti-dharmābhiratāya tena

sanat-kumārāya sa cāha pṛṣṭaḥ

sāṅkhyāyanāyāṅga dhṛta-vratāya

SYNONYMS

proktam-was said; kila-certainly; etat-this; bhagavattamena-by Lord Saṅkarṣaṇa; nivṛtti-renunciation; dharma-abhiratāya-unto one who has taken this religious vow; tena-by Him; sanat-kumārāya-unto Sanat-kumāra; saḥ-he; ca-also; āha-said; pṛṣṭaḥ-when inquired of; sāṅkhyāyanāya-unto the great sage Sāṅkhyāyana; aṅga-my dear Vidura; dhṛta-vratāya-unto one who has taken such a vow.

Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa.

This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa. Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.

TEXT 8

sāṅkhyāyanaḥ pāramahaṁsya-mukhyo

vivakṣamāṇo bhagavad-vibhūtīḥ

jagāda so 'smad-gurave 'nvitāya

parāśarāyātha bṛhaspateś ca

SYNONYMS

sāṅkhyāyanaḥ-the great sage Sāṅkhyāyana; pāramahaṁsya-mukhyaḥ-the chief of all transcendentalists; vivakṣamāṇaḥ-while reciting; bhagavat-vibhūtīḥ-the glories of the Lord; jagāda-explained; saḥ-he; asmat-of me; gurave-unto the spiritual master; anvitāya-followed; parāśarāya-unto the sage Parāśara; atha bṛhaspateḥ ca-also to Bṛhaspati.

The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.

TEXT 9

provāca mahyaṁ sa dayālur ukto

muniḥ pulastyena purāṇam ādyam

so 'haṁ tavaitat kathayāmi vatsa

śraddhālave nityam anuvratāya

SYNONYMS

provāca-said; mahyam-unto me; saḥ-he; dayāluḥ-kindhearted; uktaḥ-aforementioned; muniḥ-sage; pulastyena-by the sage Pulastya; purāṇam ādyam-the foremost of all the Purāṇas; saḥ aham-that also I; tava-unto you; etat-this; kathayāmi-shall speak; vatsa-my dear son; śraddhālave-unto one who is faithful; nityam-always; anuvratāya-unto one who is a follower.

The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.

The great sage of the name Pulastya is the father of all demoniac descendants. Once upon a time Parāśara began a sacrifice in which all the demons were to be burnt to death because his father had been killed and devoured by one of them. The great sage Vasiṣṭha Muni arrived at the sacrifice and requested Parāśara to stop the deadly action, and because of Vasiṣṭha's position and respect in the community of sages, Parāśara could not deny the request. Parāśara having stopped the sacrifice, Pulastya, the father of the demons, appreciated his brahminical temperament and gave the blessing that in the future he would be a great speaker on the Vedic literatures called the Purāṇas, the supplements of the Vedas. Parāśara's action was appreciated by Pulastya because Parāśara had forgiven the demons out of his brahminical power of forgiveness. Parāśara was able to demolish all the demons in the sacrifice, but he considered, "Demons are so made that they devour living creatures, men and animals, but why on that account should I withdraw my brahminical qualification of forgiveness?" As the great speaker of the Purāṇas, Parāśara first of all spoke on the Śrīmad-Bhāgavata Purāṇa because it is the foremost of all the Purāṇas. Maitreya Muni desired to narrate the same Bhāgavatam be had heard from Parāśara, and Vidura was qualified to hear it because of his faithfulness and his following the instructions received from superiors. So Śrīmad-Bhāgavatam was being narrated from time immemorial by the disciplic succession, even before the time of Vyāsadeva. The so-called historians calculate the Purāṇas to be only a few hundred years old, but factually the Purāṇas existed from time immemorial, before all historical calculations by the mundaners and speculative philosophers.

TEXT 10

udāplutaṁ viśvam idaṁ tadāsīd

yan nidrayāmīlita-dṛṅ nyamīlayat

ahīndra-talpe 'dhiśayāna ekaḥ

kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ

SYNONYMS

uda-water; āplutam-submerged in; viśvam-the three worlds; idam-this; tadā-at that time; āsīt-it so remained; yat-in which; nidrayā-in slumber; amīlita-closed; dṛk-eyes; nyamīlayat-not completely closed; ahi-indra-the great snake Ananta; talpe-on the bed of; adhiśayānaḥ-lying on; ekaḥ-alone; kṛta-kṣaṇaḥ-being engaged; sva-ātma-ratau-enjoying in His internal potency; nirīhaḥ-without any part of external energy.

At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.

The Lord is eternally enjoying transcendental bliss by His internal potency, whereas the external potency is suspended during the time of the dissolution of the cosmic manifestation.

TEXT 11

so 'ntaḥ śarīre 'rpita-bhūta-sūkṣmaḥ

kālātmikāṁ śaktim udīrayāṇaḥ

uvāsa tasmin salile pade sve

yathānalo dāruṇi ruddha-vīryaḥ

SYNONYMS

saḥ-the Supreme Lord; antaḥ-within; śarīre-in the transcendental body; arpita-kept; bhūta-material elements; sūkṣmaḥ-subtle; kāla-ātmikām-the form of time; śaktim-energy; udīrayāṇaḥ-invigorating; uvāsa-resided; tasmin-therein; salile-in the water; pade-in the place; sve-His own; yathā-as much as; analaḥ-fire; dāruṇi-in the fuel wood; ruddha-vīryaḥ-submerged strength.

Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.

After the three worlds-the upper, lower and middle planetary systems-merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla. In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.

TEXT 12

catur-yugānāṁ ca sahasram apsu

svapan svayodīritayā sva-śaktyā

kālākhyayāsādita-karma-tantro

lokān apītān dadṛśe sva-dehe

SYNONYMS

catuḥ-four; yugānām-of the millenniums; ca-also; sahasram-one thousand; apsu-in the water; svapan-dreaming in sleep; svayā-with His internal potency; udīritayā-for further development; sva-śaktyā-by His own energy; kāla-ākhyayā-by the name kāla; āsādita-being so engaged; karma-tantraḥ-in the matter of fruitive activities; lokān-the total living entities; apītān-bluish; dadṛśe-saw it so; sva-dehe-in His own body.

The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.

In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results. The fruitive workers are described in Bhagavad-gītā as mūḍhas, or foolish. Such foolish living entities are very enthusiastic to work for some temporary benefit within perpetual bondage. One thinks himself very clever throughout his life if he is able to leave behind him a great asset of wealth for his children, and to achieve this temporary benefit he takes the risk of all sinful activities, without knowledge that such activities will keep him perpetually bound by the shackles of material bondage. Due to this polluted mentality and due to material sins, the aggregate combination of living entities appeared to be bluish. Such an impetus of activity for fruitive result is made possible by the dictation of the external energy of the Lord, kāla.

TEXT 13

tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer

antar-gato 'rtho rajasā tanīyān

guṇena kālānugatena viddhaḥ

sūṣyaṁs tadābhidyata nābhi-deśāt

SYNONYMS

tasya-His; artha-subject; sūkṣma-subtle; abhiniviṣṭa-dṛṣṭeḥ-of one whose attention was fixed; antaḥ-gataḥ-internal; arthaḥ-purpose; rajasā-by the mode of passion of material nature; tanīyān-very subtle; guṇena-by the qualities; kāla-anugatena-in due course of time; viddhaḥ-agitated; sūṣyan-generating; tadā-then; abhidyata-pierced through; nābhi-deśāt-from the abdomen.

The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.

TEXT 14

sa padma-kośaḥ sahasodatiṣṭhat

kālena karma-pratibodhanena

sva-rociṣā tat salilaṁ viśālaṁ

vidyotayann arka ivātma-yoniḥ

SYNONYMS

saḥ-that; padma-kośaḥ-bud of a lotus flower; sahasā-suddenly; udatiṣṭhat-appeared; kālena-by time; karma-fruitive activities; pratibodhanena-awakening; sva-rociṣā-by its own effulgence; tat-that; salilam-water of devastation; viśālam-vast; vidyotayan-illuminating; arkaḥ-the sun; iva-like; ātma-yoniḥ-generating from the Personality of Viṣṇu.

Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.

TEXT 15

tal loka-padmaṁ sa u eva viṣṇuḥ

prāvīviśat sarva-guṇāvabhāsam

tasmin svayaṁ vedamayo vidhātā

svayambhuvaṁ yaṁ sma vadanti so 'bhūt

SYNONYMS

tat-that; loka-universal; padmam-lotus flower; saḥ-He; u-certainly; eva-factually; viṣṇuḥ-the Lord; prāvīviśat-entered into; sarva-all; guṇa-avabhāsam-reservoir of all modes of nature; tasmin-in which; svayam-in person; veda-mayaḥ-the personality of Vedic wisdom; vidhātā-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in the past; vadanti-do say; saḥ-he; abhūt-generated.

Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.

This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes. In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower. This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū. He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way. From this description we have the conception of three-the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.

TEXT 16

tasyāṁ sa cāmbho-ruha-karṇikāyām

avasthito lokam apaśyamānaḥ

parikraman vyomni vivṛtta-netraś

catvāri lebhe 'nudiśaṁ mukhāni

SYNONYMS

tasyām-in that; saḥ-Brahmā; ca-and; ambhaḥ-water; ruha-karṇikāyām-whorl of the lotus; avasthitaḥ-being situated; lokam-the world; apaśyamānaḥ-without being able to see; parikraman-circumambulating; vyomni-in space; vivṛtta-netraḥ-while moving the eyes; catvāri-four; lebhe-achieved; anudiśam-in terms of direction; mukhāni-heads.

Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.

TEXT 17

tasmād yugānta-śvasanāvaghūrṇa-

jalormi-cakrāt salilād virūḍham

upāśritaḥ kañjam u loka-tattvaṁ

nātmānam addhāvidad ādi-devaḥ

SYNONYMS

tasmāt-from there; yuga-anta-at the end of the millennium; śvasana-the air of devastation; avaghūrṇa-because of movement; jala-water; ūrmi-cakrāt-out of the circle of waves; salilāt-from the water; virūḍham-situated on them; upāśritaḥ-having the shelter of; kañjam-lotus flower; u-in astonishment; loka-tattvam-the mystery of creation; na-not; ātmānam-himself; addhā-perfectly; avidat-could understand; ādi-devaḥ-the first demigod.

Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.

Lord Brahmā was perplexed about his creation, the lotus and the world, even though he tried to understand them for one millennium, which is beyond calculation in the solar years of human beings. No one, therefore, can know the mystery of the creation and cosmic manifestation simply by mental speculation. The human being is so limited in his capacity that without the help of the Supreme he can hardly understand the mystery of the will of the Lord in terms of creation, continuance and destruction.

TEXT 18

ka eṣa yo 'sāv aham abja-pṛṣṭha

etat kuto vābjam ananyad apsu

asti hy adhastād iha kiñcanaitad

adhiṣṭhitaṁ yatra satā nu bhāvyam

SYNONYMS

kaḥ-who; eṣaḥ-this; yaḥ asau aham-that I am; abja-pṛṣṭhe-on top of the lotus; etat-this; kutaḥ-wherefrom; vā-either; abjam-lotus flower; ananyat-otherwise; apsu-in the water; asti-there is; hi-certainly; adhastāt-from below; iha-in this; kiñcana-anything; etat-this; adhiṣṭhitam-situated; yatra-wherein; satā-automatically; nu-or not; bhāvyam-must be.

Lord Brahmā, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.

The subject matter of the speculations of Brahmā in the beginning regarding the creation of the cosmic manifestation is still a subject matter for mental speculators. The most intelligent man is he who tries to find the cause of his personal existence and that of the whole cosmic creation and thus tries to find the ultimate cause. If his attempt is properly executed with penances and perseverance, it is sure to be crowned with success.

TEXT 19

sa ittham udvīkṣya tad-abja-nāla-

nāḍībhir antar-jalam āviveśa

nārvāg-gatas tat-khara-nāla-nāla-

nābhiṁ vicinvaṁs tad avindatājaḥ

SYNONYMS

saḥ-he (Brahmā); ittham-in this way; udvīkṣya-contemplating; tat-that; abja-lotus; nāla-stem; nāḍībhiḥ-by the pipe; antaḥ-jalam-within the water; āviveśa-entered into; na-not; arvāk-gataḥ-in spite of going inside; tat-khara-nāla-the stem of the lotus; nāla-pipe; nābhim-of the navel; vicinvan-thinking much of it; tat-that; avindata-understood; ajaḥ-the self-born.

Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.

By dint of one's personal endeavor one may go nearer to the Lord, but without the Lord's mercy one cannot reach the ultimate point. Such understanding of the Lord is possible only by devotional service, as confirmed in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.

TEXT 20

tamasy apāre vidurātma-sargaṁ

vicinvato 'bhūt sumahāṁs tri-ṇemiḥ

yo deha-bhājāṁ bhayam īrayāṇaḥ

parikṣiṇoty āyur ajasya hetiḥ

SYNONYMS

tamasi apāre-because of an ignorant way of searching; vidura-O Vidura; ātma-sargam-the cause of his creation; vicinvataḥ-while contemplating; abhūt-it so became; su-mahān-very great; tri-nemiḥ-time of three dimensions; yaḥ-which; deha-bhājām-of the embodied; bhayam-fearfulness; īrayāṇaḥ-generating; parikṣiṇoti-diminishing the one hundred years; āyuḥ-duration of life; ajasya-of the self-born; hetiḥ-the wheel of eternal time.

O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.

TEXT 21

tato nivṛtto 'pratilabdha-kāmaḥ

sva-dhiṣṇyam āsādya punaḥ sa devaḥ

śanair jita-śvāsa-nivṛtta-citto

nyaṣīdad ārūḍha-samādhi-yogaḥ

SYNONYMS

tataḥ-thereafter; nivṛttaḥ-retired from that endeavor; apratilabdha-kāmaḥ-without achievement of the desired destination; sva-dhiṣṇyam-own seat; āsādya-reaching; punaḥ-again; saḥ-he; devaḥ-the demigod; śanaiḥ-without delay; jita-śvāsa-controlling the breathing; nivṛtta-retired; cittaḥ-intelligence; nyaṣīdat-sat down; ārūḍha-in confidence; samādhi-yogaḥ-in meditation on the Lord.

Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.

Samādhi involves concentrating the mind upon the supreme cause of all, even if one is unaware of whether His actual nature is personal, impersonal or localized. Concentration of the mind on the Supreme is certainly a form of devotional service. To cease from personal sense endeavors and to concentrate on the supreme cause is a sign of self-surrender, and when self-surrender is present, that is a sure sign of devotional service. Each and every living entity needs to engage in devotional service to the Lord if he wishes to understand the ultimate cause of his existence.

TEXT 22

kālena so 'jaḥ puruṣāyuṣābhi-

pravṛtta-yogena virūḍha-bodhaḥ

svayaṁ tad antar-hṛdaye 'vabhātam

apaśyatāpaśyata yan na pūrvam

SYNONYMS

kālena-in due course of time; saḥ-he; ajaḥ-the self-born Brahmā; puruṣa-āyuṣā-by the duration of his age; abhipravṛtta-being engaged; yogena-in meditation; virūḍha-developed; bodhaḥ-intelligence; svayam-automatically; tat antaḥ-hṛdaye-in the heart; avabhātam-manifested; apaśyata-saw; apaśyata-did see; yat-which; na-not; pūrvam-before.

At the end of Brahmā's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his head the Supreme within himself, whom he could not see before with the greatest endeavor.

The Supreme Lord can be experienced only through the process of devotional service and not by one's personal endeavor in mental speculation. The age of Brahmā is calculated in terms of divya years, which are distinct from the solar years of human beings. The divya years are calculated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. Brahmā's one day is equal to one thousand times the aggregate of the four yugas (calculated to be 4,300,000 years). On that basis, Brahmā meditated for one hundred years before he could understand the supreme cause of all causes, and then he wrote the Brahma-saṁhitā, which is approved and recognized by Lord Caitanya and in which he sings, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. One has to wait for the mercy of the Lord before one can either render service unto Him or know Him as He is.

TEXT 23

mṛṇāla-gaurāyata-śeṣa-bhoga-

paryaṅka ekaṁ puruṣaṁ śayānam

phaṇātapatrāyuta-mūrdha-ratna-

dyubhir hata-dhvānta-yugānta-toye

SYNONYMS

mṛṇāla-lotus flower; gaura-white all over; āyata-gigantic; śeṣa-bhoga-body of Śeṣa-nāga; paryaṅke-on the bed; ekam-alone; puruṣam-the Supreme Person; śayānam-was lying; phaṇa-ātapatra-umbrella of a serpent hood; āyuta-bedecked with; mūrdha-head; ratna-jewels; dyubhiḥ-by the rays; hata-dhvānta-darkness dissipated; yuga-anta-devastation; toye-in the water.

Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.

TEXT 24

prekṣāṁ kṣipantaṁ haritopalādreḥ

sandhyābhra-nīver uru-rukma-mūrdhnaḥ

ratnodadhārauṣadhi-saumanasya

vana-srajo veṇu-bhujāṅghripāṅghreḥ

SYNONYMS

prekṣām-the panorama; kṣipantam-deriding; harita-green; upala-coral; adreḥ-of the hell; sandhyā-abhra-nīveḥ-of the dress of the evening sky; uru-great; rukma-gold; mūrdhnaḥ-on the summit; ratna-jewels; udadhāra-waterfalls; auṣadhi-herbs; saumanasya-of the scenery; vana-srajaḥ-flower garland; veṇu-dress; bhuja-hands; aṅghripa-trees; aṅghreḥ-legs.

The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.

The panoramic beauty of nature, which strikes one with wonder, may be taken as a perverted reflection of the transcendental body of the Lord. One who is therefore attracted by the beauty of the Lord is no longer attracted by the beauty of material nature, although he does not minimize its beauty. In Bhagavad-gītā (2.59) it is described that one who is attracted by param, the Supreme, is no longer attracted by anything inferior.

TEXT 25

āyāmato vistarataḥ sva-māna-

dehena loka-traya-saṅgraheṇa

vicitra-divyābharaṇāṁśukānāṁ

kṛta-śriyāpāśrita-veṣa-deham

SYNONYMS

āyāmataḥ-by length; vistarataḥ-by breadth; sva-māna-by His own measurement; dehena-by the transcendental body; loka-traya-the three (upper, middle and lower) planetary systems; saṅgraheṇa-by total absorption; vicitra-variegated; divya-transcendental; ābharaṇa-aṁśukānām-rays of the ornaments; kṛta-śriyā apāśrita-beauty created by those dresses and ornaments; veṣa-dressed; deham-transcendental body.

His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.

The length and breadth of the transcendental body of the Supreme Personality of Godhead could only be measured by His own measurement because He is all-pervading throughout the complete cosmic manifestation. The beauty of material nature is due to His personal beauty, yet He is always magnificently dressed and ornamented to prove His transcendental variegatedness, which is so important in the advancement of spiritual knowledge.

TEXT 26

puṁsāṁ sva-kāmāya vivikta-mārgair

abhyarcatāṁ kāma-dughāṅghri-padmam

pradarśayantaṁ kṛpayā nakhendu-

mayūkha-bhinnāṅguli-cāru-patram

SYNONYMS

puṁsām-of the human being; sva-kāmāya-according to the desire; vivikta-mārgaiḥ-by the path of devotional service; abhyarcatām-worshiped; kāma-dugha-aṅghri-padmam-the lotus feet of the Lord, which can award all desired fruits; pradarśayantam-while showing them; kṛpayā-by causeless mercy; nakha-nails; indu-moonlike; mayūkha-rays; bhinna-divided; aṅguli-figures; cāru-patram-very beautiful.

The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.

The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11) that pure devotional service is jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service is without any tinge of speculative knowledge and fruitive activities. Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kṛṣṇa. According to the Gopāla-tāpanī Upaniṣad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brāhmaṇo'sāv anavarataṁ me dhyātaḥ stutaḥ parārdhānte so 'budhyata gopa-veśo me purastāt āvirbabhūva. After penetrating for millions of years, Lord Brahmā could understand the transcendental form of the Lord as Śrī Kṛṣṇa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saṁhitā in the famous prayer, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

TEXT 27

mukhena lokārti-hara-smitena

parisphurat-kuṇḍala-maṇḍitena

śoṇāyitenādhara-bimba-bhāsā

pratyarhayantaṁ sunasena subhrvā

SYNONYMS

mukhena-by a gesture of the face; loka-ārti-hara-vanquisher of the distress of the devotees; smitena-by smiling; parisphurat-dazzling; kuṇḍala-earrings; maṇḍitena-decorated with; śoṇāyitena-acknowledging; adhara-of His lips; bimba-reflection; bhāsā-rays; pratyarhayantam-reciprocating; su-nasena-by His pleasing nose; su-bhrvā-and pleasing eyebrows.

He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.

Devotional service to the Lord is very much obliging to Him. There are many transcendentalists in different fields of spiritual activities, but devotional service to the Lord is unique. Devotees do not ask anything from the Lord in exchange for their service. Even the most desirable liberation is refused by devotees, although offered by the Lord. Thus the Lord becomes a kind of debtor to the devotees, and He can only try to repay the devotees, service with His ever-enchanting smile. The devotees are ever satisfied by the smiling face of the Lord, and they become enlivened. And by seeing the devotees so enlivened, the Lord Himself is further satisfied. So there is continuous transcendental competition between the Lord and His devotees by such reciprocation of service and acknowledgement.

TEXT 28

kadamba-kiñjalka-piśaṅga-vāsasā

svalaṅkṛtaṁ mekhalayā nitambe

hāreṇa cānanta-dhanena vatsa

śrīvatsa-vakṣaḥ-sthala-vallabhena

SYNONYMS

kadamba-kiñjalka-saffron dust of the kadamba flower; piśaṅga-dress of the color; vāsasā-by clothing; su-alaṅkṛtam-well decorated; mekhalayā-by the belt; nitambe-on the waist; hāreṇa-by the garland; ca-also; ananta-highly; dhanena-valuable; vatsa-my dear Vidura; śrīvatsa-of the transcendental marking; vakṣaḥ-sthala-on the chest; vallabhena-very pleasing.

O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.

TEXT 29

parārdhya-keyūra-maṇi-praveka-

paryasta-dordaṇḍa-sahasra-śākham

avyakta-mūlaṁ bhuvanāṅghripendram

ahīndra-bhogair adhivīta-valśam

SYNONYMS

parārdhya-very valuable; keyūra-ornaments; maṇi-praveka-highly valuable jewels; paryasta-disseminating; dordaṇḍa-arms; sahasra-śākham-with thousands of branches; avyakta-mūlam-self-situated; bhuvana-universal; aṅghripa-trees; indram-the Lord; ahi-indra-Anantadeva; bhogaiḥ-by hoods; adhivīta-surrounded; valśam-shoulders.

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta.

The word avyakta-mūlam is significant here. Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself. In the Vedas it is said that the Lord is svāśrayāśraya; He is His own support, and there is no other support for Him. Therefore, avyakta means the Supreme Lord Himself and no one else.

TEXT 30

carācarauko bhagavan-mahīdhram

ahīndra-bandhuṁ salilopagūḍham

kirīṭa-sāhasra-hiraṇya-śṛṅgam

āvirbhavat kaustubha-ratna-garbham

SYNONYMS

cara-moving animals; acara-nonmoving trees; okaḥ-the place or situation; bhagavat-the Personality of Godhead; mahīdhram-the mountain; ahi-indra-Śrī Anantadeva; bandhum-friend; salila-water; upagūḍham-submerged; kirīṭa-helmets; sāhasra-thousands; hiraṇya-gold; śṛṅgam-peaks; āvirbhavat-manifested; kaustubha-the Kaustubha jewel; ratna-garbham-ocean.

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.

TEXT 31

nivītam āmnāya-madhu-vrata-śriyā

sva-kīrti-mayyā vana-mālayā harim

sūryendu-vāyv-agny-agamaṁ tri-dhāmabhiḥ

parikramat-prādhanikair durāsadam

SYNONYMS

nivītam-so being enclosed; āmnāya-Vedic wisdom; madhu-vrata-śriyā-sweet sound in beauty; sva-kīrti-mayyā-by His own glories; vana-mālayā-flower garland; harim-unto the Lord; sūrya-the sun; indu-the moon; vāyu-the air; agni-the fire; agamam-unapproachable; tri-dhāmabhiḥ-by the three planetary systems; parikramat-circumambulating; prādhanikaiḥ-for fighting; durāsadam-very difficult to reach.

Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.

TEXT 32

tarhy eva tan-nābhi-saraḥ-sarojam

ātmānam ambhaḥ śvasanaṁ viyac ca

dadarśa devo jagato vidhātā

nātaḥ paraṁ loka-visarga-dṛṣṭiḥ

SYNONYMS

tarhi-therefore; eva-certainly; tat-His; nābhi-navel; saraḥ-lake; sarojam-lotus flower; ātmānam-Brahmā; ambhaḥ-the devastating water; śvasanam-the drying air; viyat-the sky; ca-also; dadarśa-looked upon; devaḥ-demigod; jagataḥ-of the universe; vidhātā-maker of the destination; na-not; ataḥ param-beyond; loka-visarga-creation of the cosmic manifestation; dṛṣṭiḥ-glance.

When Lord Brahmā, the maker of the universal destination, thus saw the Lord, be simultaneously glanced over creation. Lord Brahmā saw the lake in Lord Viṣṇu's navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.

TEXT 33

sa karma-bījaṁ rajasoparaktaḥ

prajāḥ sisṛkṣann iyad eva dṛṣṭvā

astaud visargābhimukhas tam īḍyam

avyakta-vartmany abhiveśitātmā

SYNONYMS

saḥ-he (Brahmā); karma-bījam-seed of worldly activities; rajasā uparaktaḥ-initiated by the mode of passion; prajāḥ-living entities; sisṛkṣan-willing to create progeny; iyat-all the five causes of creation; eva-thus; dṛṣṭvā-looking on; astaut-prayed for; visarga-creation after the creation by the Lord; abhimukhaḥ-towards; tam-that; īḍyam-worshipable; avyakta-transcendental; vartmani-on the path of; abhiveśita-fixed; ātmā-mind.

Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.

Even if one is in the material mode of passion, to create something in the world he has to take shelter of the Supreme for the necessary energy. That is the path of the successful termination of any attempt.

Thus end the Bhaktivedanta purports of the Third Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu."

Chapter Nine

Brahmā's Prayers for Creative Energy

TEXT 1

brahmovāca

jñāto 'si me 'dya sucirān nanu deha-bhājāṁ

na jñāyate bhagavato gatir ity avadyam

nānyat tvad asti bhagavann api tan na śuddhaṁ

māyā-guṇa-vyatikarād yad urur vibhāsi

SYNONYMS

brahmā uvāca-Lord Brahmā said; jñātaḥ-known; asi-You are; me-by me; adya-today; sucirāt-after a long time; nanu-but; deha-bhājām-of one who has a material body; na-not; jñāyate-is known; bhagavataḥ-of the Personality of Godhead; gatiḥ-course; iti-so it is; avadyam-great offense; na anyat-none beyond; tvat-You; asti-there is; bhagavan-O my Lord; api-even though there is; tat-anything that may be; na-never; śuddham-absolute; māyā-material energy; guṇa-vyatikarāt-because of the mixture of the modes of; yat-to which; uruḥ-transcendental; vibhāsi-You are.

Lord Brahmā said: O my Lord, today, after many, many years of penance, I have come to know about You. Oh, how unfortunate the embodied living entities are that they are unable to know Your personality! My Lord, You are the only knowable object because there is nothing supreme beyond You. If there is anything supposedly superior to You, it is not the Absolute. You exist as the Supreme by exhibiting the creative energy of matter.

The highest peak of the ignorance of the living entities who are conditioned by material bodies is that they are unaware of the supreme cause of the cosmic manifestation. Different people have different theories regarding the supreme cause, but none of them are genuine. The only supreme cause is Viṣṇu, and the intervening impediment is the illusory energy of the Lord. The Lord has employed His wonderful material energy in manifesting many, many wonderful distractions in the material world, and the conditioned souls, illusioned by the same energy, are thus unable to know the supreme cause. The most stalwart scientists and philosophers, therefore, cannot be accepted as wonderful. They only appear wonderful because they are instruments in the hands of the illusory energy of the Lord. Under illusion, the general mass of people deny the existence of the Supreme Lord and accept the foolish products of illusory energy as supreme.

One can know the supreme cause, the Personality of Godhead, by the causeless mercy of the Lord, which is bestowed upon the Lord's pure devotees like Brahmā and those in his disciplic succession. By acts of penance only was Lord Brahmā able to see the Garbhodakaśāyī Viṣṇu, and by realization only could he understand the Lord as He is. Brahmā was extremely satisfied upon observing the magnificent beauty and opulence of the Lord, and he admitted that nothing can be comparable to Him. Only by penance can one appreciate the beauty and opulence of the Lord, and when one is acquainted with that beauty and opulence, he is no longer attracted by any other. This is confirmed in Bhagavad-gītā (2.59): paraṁ dṛṣṭvā nivartate.

Foolish human beings who do not endeavor to investigate the supreme beauty and opulence of the Lord are here condemned by Brahmā. It is imperative that every human being try for such knowledge, and if anyone does not do so, his life is spoiled. Anything that is beautiful and opulent in the material sense is enjoyed by those living entities who are like crows. Crows always engage in picking at rejected garbage, whereas the white ducks do not mix with the crows. Rather, they take pleasure in transparent lakes with lotus flowers, surrounded by beautiful orchards. Both crows and ducks are undoubtedly birds by birth, but they are not of the same feather.

TEXT 2

rūpaṁ yad etad avabodha-rasodayena

śaśvan-nivṛtta-tamasaḥ sad-anugrahāya

ādau gṛhītam avatāra-śataika-bījaṁ

yan-nābhi-padma-bhavanād aham āvirāsam

SYNONYMS

rūpam-form; yat-which; etat-that; avabodha-rasa-of Your internal potency; udayena-with the manifestation; śaśvat-forever; nivṛtta-freed from; tamasaḥ-material contamination; sat-anugrahāya-for the sake of the devotees; ādau-original in the creative energy of matter; gṛhītam-accepted; avatāra-of incarnations; śata-eka-bījam-the root cause of hundreds; yat-that which; nābhi-padma-the navel lotus flower; bhavanāt-from the home; aham-myself; āvirāsam-generated.

The form which I see is eternally freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home.

The three deities Brahmā, Viṣṇu and Maheśvara (Śiva), the executive heads of the three modes of material nature (passion, goodness and ignorance), are all generated from Garbhodakaśāyī Viṣṇu, who is described herein by Brahmā. From the Kṣīrodakaśāyī Viṣṇu, many Viṣṇu incarnations expand at different ages in the duration of the cosmic manifestation. They are expanded only for the transcendental happiness of the pure devotees. The incarnations of Viṣṇu, who appear at different ages and times, are never to be compared to the conditioned souls. The viṣṇu-tattvas are not to be compared to deities like Brahmā and Śiva, nor are they on the same level. Anyone who compares them is called a pāṣaṇḍī, or infidel. Tamasaḥ, mentioned herein, is the material nature, and the spiritual nature has a completely separate existence from tamaḥ. Therefore, spiritual nature is called avabodha-rasa, or avarodha-rasa. Avarodha means "that which completely nullifies." In the Transcendence there is no chance of material contact by any means. Brahmā is the first living being, and therefore he mentions his birth from the lotus flower generated from the abdomen of Garbhodakaśāyī Viṣṇu.

TEXT 3

nātaḥ paraṁ parama yad bhavataḥ svarūpam

ānanda-mātram avikalpam aviddha-varcaḥ

paśyāmi viśva-sṛjam ekam aviśvam ātman

bhūtendriyātmaka-madas ta upāśrito 'smi

SYNONYMS

na-do not; ataḥ param-hereafter; parama-O Supreme; yat-that which; bhavataḥ-of Your Lordship; svarūpam-eternal form; ānanda-mātram-impersonal Brahman effulgence; avikalpam-without changes; aviddha-varcaḥ-without deterioration of potency; paśyāmi-do I see; viśva-sṛjam-creator of the cosmic manifestation; ekam-one without a second; aviśvam-and yet not of matter; ātman-O Supreme Cause; bhūta-body; indriya-senses; ātmaka-on such identification; madaḥ-pride; te-unto You; upāśritaḥ-surrendered; asmi-I am.

O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet You are untouched by matter.

As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: the Supreme Personality of Godhead can only be partially known, and only by the process of devotional service to the Lord. Lord Brahmā became aware that the Supreme Lord Kṛṣṇa has many, many eternal, blissful forms of knowledge. He has described such expansions of the Supreme Lord, Govinda, in his Brahma-saṁhitā (5.33), as follows:

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is nondual and infallible. He is the original cause of all causes, even though He expands in many, many forms. Although He is the oldest personality, He is ever youthful, unaffected by old age. The Supreme Personality of Godhead cannot be known by the academic wisdom of the Vedas; one has to approach the devotee of the Lord to understand Him."

The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahmajyoti is only a partial representation of the Supreme Personality of Godhead, Lord Kṛṣṇa, and that the three puruṣa expansions in the material creation are His plenary portions. In the spiritual sky of the brahmajyoti there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuṇṭha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmā, who becomes the subsequent creator, empowered by the Lord.

TEXT 4

tad vā idaṁ bhuvana-maṅgala maṅgalāya

dhyāne sma no darśitaṁ ta upāsakānām

tasmai namo bhagavate 'nuvidhema tubhyaṁ

yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ

SYNONYMS

tat-the Supreme Personality of Godhead, Śrī Kṛṣṇa; vā-or; idam-this present form; bhuvana-maṅgala-O You who are all-auspicious for all the universes; maṅgalāya-for the sake of all prosperity; dhyāne-in meditation; sma-as it were; naḥ-unto us; darśitam-manifested; te-Your; upāsakānām-of the devotees; tasmai-unto Him; namaḥ-my respectful obeisances; bhagavate-unto the Personality of Godhead; anuvidhema-I perform; tubhyam-unto You; yaḥ-which; anādṛtaḥ-is neglected; naraka-bhāgbhiḥ-by persons destined for hell; asat-prasaṅgaiḥ-by material topics.

This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.

Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramātmā, but the impersonal brahmajyoti is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gītā (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahmā.

All the plenary expansions of the Personality of Godhead are equally potent, as confirmed in the Brahma-saṁhitā (5.46):

dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord's forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.

TEXT 5

ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ

jighranti karṇa-vivaraiḥ śruti-vāta-nītam

bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ

nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām

SYNONYMS

ye-those who; tu-but; tvadīya-Your; caraṇa-ambuja-lotus feet; kośa-inside; gandham-flavor; jighranti-smell; karṇa-vivaraiḥ-through the channel of the ears; śruti-vāta-nītam-carried by the air of Vedic sound; bhaktyā-by devotional service; gṛhīta-caraṇaḥ-accepting the lotus feet; parayā-transcendental; ca-also; teṣām-for them; na-never; apaiṣi-separate; nātha-O my Lord; hṛdaya-heart; ambu-ruhāt-from the lotus of; sva-puṁsām-of Your own devotees.

O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts.

For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord, and the Lord knows that such devotees do not wish anything more than that. The word tu specifically establishes this fact. The Lord also does not wish to be separated from the lotus hearts of those pure devotees. That is the transcendental relationship between the pure devotees and the Personality of Godhead. Because the Lord does not wish to separate Himself from the hearts of such pure devotees, it is understood that they are specifically dearer than the impersonalists. The relationship of the pure devotees with the Lord develops because of devotional service to the Lord on the authentic basis of Vedic authority. Such pure devotees are not mundane sentimentalists, but are factually realists because their activities are supported by the Vedic authorities who have given aural reception to the facts mentioned in the Vedic literatures.

The word parayā is very significant. parā bhakti, or spontaneous love of God, is the basis of an intimate relationship with the Lord. This highest stage of relationship with the Lord can be attained simply by hearing about Him (His name, form, quality, etc.) from authentic sources like Bhagavad-gītā and Śrīmad-Bhāgavatam, recited by pure, unalloyed devotees of the Lord.

TEXT 6

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ

śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ

tāvan mamety asad-avagraha ārti-mūlaṁ

yāvan na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ

SYNONYMS

tāvat-until then; bhayam-fear; draviṇa-wealth; deha-body; suhṛt-relatives; nimittam-for the matter of; śokaḥ-lamentation; spṛhā-desire; paribhavaḥ-paraphernalia; vipulaḥ-very great; ca-also; lobhaḥ-avarice; tāvat-up to that time; mama-mine; iti-thus; asat-perishable; avagrahaḥ-undertaking; ārti-mūlam-full of anxieties; yāvat-as long as; na-do not; te-Your; aṅghrim abhayam-safe lotus feet; pravṛṇīta-take shelter; lokaḥ-the people of the world.

O my Lord, the people of the world are embarrassed by all material anxieties-they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine." As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.

One may question how one can always think of the Lord in regard to His name, fame, quality, etc., if one is embarrassed by thoughts of family affairs. Everyone in the material world is full of thoughts about how to maintain his family, how to protect his wealth, how to keep pace with friends and relatives, etc. Thus he is always in fear and lamentation, trying to keep up with the status quo. In answer to this question, this verse spoken by Brahmā is very appropriate.

A pure devotee of the Lord never thinks of himself as the proprietor of his home. He surrenders everything unto the supreme control of the Lord, and thus he has no fear for maintaining his family or protecting the interests of his family. Because of this surrender, he no longer has any attraction for wealth. Even if there is attraction for wealth, it is not for sense enjoyment, but for the service of the Lord. A pure devotee may be attracted to accumulating wealth just like an ordinary man, but the difference is that a devotee acquires money for the service of the Lord, whereas the ordinary man acquires money for his sense enjoyment. Thus the acquisition of wealth by a devotee is not a source of anxieties, as is the case for a worldly man. And because a pure devotee accepts everything in the sense of serving the Lord, the poisonous teeth of accumulation of wealth are extracted. If a snake has its poison removed and bites a man, there is no fatal effect. Similarly, wealth accumulated in the cause of the Lord has no poisonous teeth, and the effect is not fatal. A pure devotee is never entangled in material worldly affairs even though he may remain in the world like an ordinary man.

TEXT 7

daivena te hata-dhiyo bhavataḥ prasaṅgāt

sarvāśubhopaśamanād vimukhendriyā ye

kurvanti kāma-sukha-leśa-lavāya dīnā

lobhābhibhūta-manaso 'kuśalāni śaśvat

SYNONYMS

daivena-by fate of misfortune; te-they; hata-dhiyaḥ-bereft of memory; bhavataḥ-of You; prasaṅgāt-from the topics; sarva-all; aśubha-inauspiciousness; upaśamanāt-curbing down; vimukha-turned against; indriyāḥ-senses; ye-those; kurvanti-act; kāma-sense gratification; sukha-happiness; leśa-brief; lavāya-for a moment only; dīnāḥ-poor fellows; lobha-abhibhūta-overwhelmed by greed; manasaḥ-of one whose mind; akuśalāni-inauspicious activities; śaśvat-always.

O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.

The next question is why people are against such auspicious activities as chanting and hearing the glories and pastimes of the Lord, which can bring total freedom from the cares and anxieties of material existence. The only answer to this question is that they are unfortunate because of supernatural control due to their offensive activities performed simply for the sake of sense gratification. The Lord's pure devotees, however, take compassion upon such unfortunate persons and, in a missionary spirit, try to persuade them into the line of devotional service. Only by the grace of pure devotees can such unfortunate men be elevated to the position of transcendental service.

TEXT 8

kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ

śītoṣṇa-vāta-varaṣair itaretarāc ca

kāmāgninācyuta-ruṣā ca sudurbhareṇa

sampaśyato mana urukrama sīdate me

SYNONYMS

kṣut-hunger; tṛṭ-thirst; tri-dhātubhiḥ-three humors, namely mucus, bile and wind; imāḥ-all of them; muhuḥ-always; ardyamānāḥ-perplexed; śīta-winter; uṣṇa-summer; vāta-wind; varaṣaiḥ-by rains; itara-itarāt-and many other disturbances; ca-also; kāma-agninā-by strong sex urges; acyuta-ruṣā-indefatigable anger; ca-also; sudurbhareṇa-most unbearable; sampaśyataḥ-so observing; manaḥ-mind; urukrama-O great actor; sīdate-becomes despondent; me-my.

O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them.

A pure devotee of the Lord like Brahmā and persons in his disciplic succession are always unhappy to see the perplexities of the conditioned souls, who are suffering the onslaughts of the threefold miseries which pertain to the body and mind, to the disturbances of material nature, and to many other such material disadvantages. Not knowing adequate measures for relieving such difficulties, suffering persons sometimes pose themselves as leaders of the people, and the unfortunate followers are put into further disadvantages under such so-called leadership. This is like a blind man's leading another blind man to fall into a ditch. Therefore, unless the devotees of the Lord take pity on them and teach them the right path, their lives are hopeless failures. The devotees of the Lord who voluntarily take the responsibility of raising the foolish materialistic sense enjoyers are as confidential to the Lord as Lord Brahmā.

TEXT 9

yāvat pṛthaktvam idam ātmana indriyārtha-

māyā-balaṁ bhagavato jana īśa paśyet

tāvan na saṁsṛtir asau pratisaṅkrameta

vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā

SYNONYMS

yāvat-as long as; pṛthaktvam-separatism; idam-this; ātmanaḥ-of the body; indriya-artha-for sense gratification; māyā-balam-influence of external energy; bhagavataḥ-of the Personality of Godhead; janaḥ-a person; īśa-O my Lord; paśyet-sees; tāvat-so long; na-not; saṁsṛtiḥ-the influence of material existence; asau-that man; pratisaṅkrameta-can overcome; vyarthā api-although without meaning; duḥkha-nivaham-multiple miseries; vahatī-bringing; kriyā-arthā-for fruitive activities.

O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.

The whole trouble of the living entity in material existence is that he has an independent conception of life. He is always dependent on the rules of the Supreme Lord, in both the conditioned and liberated states, but by the influence of the external energy the conditioned soul thinks himself independent of the supremacy of the Personality of Godhead. His constitutional position is to dovetail himself with the desire of the supreme will, but as long as he does not do so, he is sure to drag on in the shackles of material bondage. As stated in Bhagavad-gītā (2.55), prajahāti yadā kāmān sarvān pārtha mano-gatān: he has to give up all sorts of plans manufactured by mental concoction. The living entity has to dovetail himself with the supreme will. That will help him to get out of the entanglement of material existence.

TEXT 10

ahny āpṛtārta-karaṇā niśi niḥśayānā

nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ

daivāhatārtha-racanā ṛṣayo 'pi deva

yuṣmat-prasaṅga-vimukhā iha saṁsaranti

SYNONYMS

ahni-during the daytime; āpṛta-engaged; ārta-distressing engagement; karaṇāḥ-senses; niśi-at night; niḥśayānāḥ-insomnia; nānā-various; manoratha-mental speculations; dhiyā-by intelligence; kṣaṇa-constantly; bhagna-broken; nidrāḥ-sleep; daiva-superhuman; āhata-artha-frustrated; racanāḥ-plans; ṛṣayaḥ-great sages; api-also; deva-O my Lord; yuṣmat-Your Lordship's; prasaṅga-topic; vimukhāḥ-turned against; iha-in this (material world); saṁsaranti-do rotate.

Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world.

As described in the previous verse, people who have no taste for the devotional service of the Lord are occupied in material engagements. Most of them engage during the daytime in hard physical labor; their senses are engaged very extensively in troublesome duties in the gigantic plants of heavy industrial enterprise. The owners of such factories are engaged in finding a market for their industrial products, and the laborers are engaged in extensive production involving huge mechanical arrangements. "Factory" is another name for hell. At night, hellishly engaged persons take advantage of wine and women to satisfy their tired senses, but they are not even able to have sound sleep because their various mental speculative plans constantly interrupt their sleep. Because they suffer from insomnia sometimes they feel sleepy in the morning for lack of sufficient rest. By the arrangement of supernatural power, even the great scientists and thinkers of the world suffer frustration of their various plans and thus rot in the material world birth after birth. A great scientist may make discoveries in atomic energy for the quick destruction of the world and may be awarded the best prize in recognition of his service (or disservice), but he also has to undergo the reactions of his work by rotating in the cycle of repeated births and deaths under the superhuman law of material nature. All these people who are against the principle of devotional service are destined to rotate in this material world without fail.

This verse particularly mentions that even sages who are averse to the principles of devotional service to the Lord are also condemned to undergo the terms of material existence. Not only in this age, but formerly also, there were many sages who tried to invent their own systems of religion without reference to devotional service to the Supreme Lord, but there cannot be any religious principle without devotional service to the Lord. The Supreme Lord is the leader of the entire range of living entities, and no one can be equal to or greater than Him. Even the Lord's impersonal feature and all-pervading localized feature cannot be on an equal level with the Supreme Personality of Godhead. Therefore, there cannot be any religion or system of genuine philosophy for the advancement of the living entities without the principle of devotional service.

The impersonalists, who take much trouble in penance and austerity for self-liberation, may approach the impersonal brahmajyoti, but ultimately, because of not being situated in devotional service, they glide down again to the material world to undergo another term of material existence. This is confirmed as follows:

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

"Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭhalokas, such so-called liberated persons again fall down into material existence." (Bhāg. 10.2.32)

Therefore, no one can manufacture any system of religion without the principle of devotional service to the Lord. As we find in the Sixth Canto of Śrīmad-Bhāgavatam, the initiator of religious principles is the Lord Himself. In Bhagavad-gītā also we find that the Lord condemns all forms of religion other than that which entails the process of surrendering unto the Supreme. Any system which leads one to the devotional service of the Lord, and nothing else, is actually religion or philosophy. In the Sixth Canto we find the following statements of Yamarāja, the controller of all unfaithful living entities:

dharmaṁ tu sākṣād bhagavat-praṇītaṁ
na vai vidur ṛṣayo nāpi devāḥ
na siddha-mukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
[SB 6.3.19]

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

dvādaśaite vijānīmo
dharmaṁ bhāgavataṁ bhaṭāḥ
guhyaṁ viśuddhaṁ durbodhaṁ
yaṁ jñātvāmṛtam aśnute

"The principles of religion are initiated by the Supreme Personality of Godhead, and no one else, including the sages and demigods, can manufacture any such principles. Since even great sages and demigods are unauthorized to inaugurate such principles of religion, what to speak of others-the so-called mystics, demons, human beings, Vidyādharas and Cāraṇas living in the lower planets? Twelve personalities-Brahmā, Nārada, Lord Śiva, Kumāra, Kapila, Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣma, Bali, Śukadeva Gosvāmī and Yamarāja-are agents of the Lord authorized to speak and propagate the principles of religion." (Bhāg. 6.3.19–21)

The principles of religion are not open to any ordinary living entity. They are just to bring the human being onto the platform of morality. Nonviolence, etc., are necessary for misguided persons because unless one is moral and nonviolent one cannot understand the principles of religion. To understand what is actually religion is very difficult even if one is situated in the principles of morality and nonviolence. It is very confidential because as soon as one is conversant with the real principles of religion, he is at once liberated to the eternal life of bliss and knowledge. Therefore, one who is not situated in the principles of devotional service to the Lord should not pose himself as a religious leader of the innocent public. The Īśopaniṣad emphatically forbids this nonsense in the following mantra:

andhaṁ tamaḥ praviśanti
ye 'sambhūtim upāsate
tato bhūya iva te tamo
ya u sambhūtyāṁ ratāḥ

(Īśopaniṣad 12)

A person in ignorance of the principles of religion who therefore does nothing in the matter of religion is far better than a person who misguides others in the name of religion without reference to the factual religious principles of devotional service. Such so-called leaders of religion are sure to be condemned by Brahmā and other great authorities.

TEXT 11

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja

āsse śrutekṣita-patho nanu nātha puṁsām

yad-yad-dhiyā ta urugāya vibhāvayanti

tat-tad-vapuḥ praṇayase sad-anugrahāya

SYNONYMS

tvam-unto You; bhakti-yoga-in devotional service; paribhāvita-being one hundred percent engaged; hṛt-of the heart; saroje-on the lotus; āsse-You reside; śruta-īkṣita-seen through the ear; pathaḥ-the path; nanu-now; nātha-O my Lord; puṁsām-of the devotees; yat-yat-whichever; dhiyā-by meditating; te-Your; urugāya-O multiglorious; vibhāvayanti-they specifically think of; tat-tat-the very same; vapuḥ-transcendental form; praṇayase-do You manifest; sat-anugrahāya-to show Your causeless mercy.

O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.

The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee-so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gītā (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse it is particularly mentioned: tvaṁ bhakti-yoga-paribhāvita. This indicates the efficiency achieved through execution of matured devotional service, or premā, love of Godhead. This state of premā is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. This is clearly indicated herein by the word śrutekṣita. The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas.

This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord. Lord Caitanya says that the living entity is eternally a servitor of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Therefore, every living entity has a particular type of service relationship with the Lord, eternally. This particular attachment is invoked by practice of regulative devotional service to the Lord, and thus the devotee becomes attached to the eternal form of the Lord, exactly like one who is already eternally attached. This attachment for a particular form of the Lord is called svarūpa-siddhi. The Lord sits on the lotus heart of the devotee in the eternal form the pure devotee desires, and thus the Lord does not part from the devotee, as confirmed in the previous verse. The Lord, however, does not disclose Himself to a casual or unauthentic worshiper to be exploited. This is confirmed in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. Rather, by yoga-māyā, the Lord remains concealed to the nondevotees or casual devotees who are serving their sense gratification. The Lord is never visible to the pseudodevotees who worship the demigods in charge of universal affairs. The conclusion is that the Lord cannot become the order supplier of a pseudodevotee, but He is always prepared to respond to the desires of a pure, unconditional devotee, who is free from all tinges of material infection.

TEXT 12

nātiprasīdati tathopacitopacārair

ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ

yat sarva-bhūta-dayayāsad-alabhyayaiko

nānā-janeṣv avahitaḥ suhṛd antar-ātmā

SYNONYMS

na-never; ati-very much; prasīdati-become satisfied; tathā-as much as; upacita-by pompous arrangement; upacāraiḥ-with much worshipable paraphernalia; ārādhitaḥ-being worshiped; sura-gaṇaiḥ-by the celestial demigods; hṛdi baddha-kāmaiḥ-with hearts full of all sorts of material desires; yat-that which; sarva-all; bhūta-living entities; dayayā-to show them causeless mercy; asat-nondevotee; alabhyayā-not being achieved; ekaḥ-one without a second; nānā-various; janeṣu-in living entities; avahitaḥ-perceived; suhṛt-well-wishing friend; antaḥ-within; ātmā-Supersoul.

My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.

The demigods in the celestial heavenly planets, who are appointed administrators of the material affairs, are also devotees of the Lord. But, at the same time, they have desires for material opulence and sense gratification. The Lord is so kind that He awards them all sorts of material happiness, more than they can desire, but He is not satisfied with them because they are not pure devotees. The Lord does not want any one of His innumerable sons (the living entities) to remain in the material world of threefold miseries to perpetually suffer the material pangs of birth, death, old age and disease. The demigods in the heavenly planets, and many devotees on this planet also, want to remain in the material world as devotees of the Lord and take advantage of material happiness. They do so at a risk of falling down to the lower status of existence, and this makes the Lord dissatisfied with them.

Pure devotees are not desirous of any material enjoyment, nor are they averse to it. They completely dovetail their desires with the desires of the Lord and perform nothing on their personal account. Arjuna is a good example. On his own sentiment, due to family affection, Arjuna did not want to fight, but finally, after hearing Śrīmad Bhagavad-gītā, he agreed to fight in the interests of the Lord. Therefore, the Lord is very much satisfied with pure devotees because they do not act for sense gratification but only in terms of the Lord's desire. As Paramātmā, or Supersoul, He is situated in everyone's heart, always giving everyone the chance of good counsel. Thus everyone should take the opportunity and render transcendental loving service to Him wholly and solely.

The nondevotees, however, are neither like the demigods nor like the pure devotees, but are averse to the transcendental relationship with the Lord. They have revolted against the Lord and must perpetually undergo the reactions of their own activities.

Bhagavad-gītā (4.11) states: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. "Although the Lord is equally kind to every living being, the living beings, for their own part, are able to please the Lord to either a greater or lesser extent." The demigods are called sakāma devotees, or devotees with material desires in mind, while the pure devotees are called niṣkāma devotees because they have no desires for their personal interests. The sakāma devotees are self-interested because they do not think of others, and therefore they are not able to satisfy the Lord perfectly, whereas the pure devotees take the missionary responsibility of turning nondevotees into devotees, and they are therefore able to satisfy the Lord more than the demigods. The Lord is unmindful of the nondevotees, although He is sitting within everyone's heart as well-wisher and Supersoul. However, He also gives them the chance to receive His mercy through His pure devotees who are engaged in missionary activities. Sometimes the Lord Himself descends for missionary activities, as He did in the form of Lord Caitanya, but mostly He sends His bona fide representatives, and thus He shows His causeless mercy towards the nondevotees. The Lord is so satisfied with His pure devotees that He wants to give them the credit for missionary success, although He could do the work personally. This is the sign of His satisfaction with His pure, niṣkāma devotees, compared to the sakāma devotees. By such transcendental activities the Lord simultaneously becomes free from the charge of partiality and exhibits His pleasure with the devotees.

Now a question arises: If the Lord is sitting in the hearts of nondevotees, why are they not moved to become devotees? It may be answered that the stubborn nondevotees are like the barren land or alkaline field, where no agricultural activities can be successful. As part and parcel of the Lord, every individual living entity has a minute quantity of independence, and by misuse of this minute independence, the nondevotees commit offense after offense, to both the Lord and His pure devotees engaged in missionary work. As a result of such acts, they become as barren as an alkaline field, where there is no strength to produce.

TEXT 13

puṁsām ato vividha-karmabhir adhvarādyair

dānena cogra-tapasā paricaryayā ca

ārādhanaṁ bhagavatas tava sat-kriyārtho

dharmo 'rpitaḥ karhicid mriyate na yatra

SYNONYMS

puṁsām-of the people; ataḥ-therefore; vividha-karmabhiḥ-by various fruitive activities; adhvara-ādyaiḥ-by performance of Vedic rituals; dānena-by charities; ca-and; ugra-very hard; tapasā-austerity; paricaryayā-by transcendental service; ca-also; ārādhanam-worship; bhagavataḥ-of the Personality of Godhead; tava-Your; sat-kriyā-arthaḥ-simply for pleasing Your Lordship; dharmaḥ-religion; arpitaḥ-so offered; karhicit-at any time; mriyate-vanquishes; na-never; yatra-there.

But the pious activities of the people, such as performance of Vedic rituals, charity, austere penances, and transcendental service, performed with a view to worship You and satisfy You by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain.

Absolute devotional service, conducted in nine different spiritual activities-hearing, chanting, remembering, worshiping, praying, etc.-does not always appeal to people with a pompous nature; they are more attracted by the Vedic superficial rituals and other costly performances of social religious shows. But the process according to the Vedic injunctions is that the fruits of all pious activities should be offered to the Supreme Lord. In Bhagavad-gītā (9.27), the Lord demands that whatever one may do in one's daily activities, such as worship, sacrifice, and offering charity, all the results should be offered to Him only. This offering of the results of pious acts unto the Supreme Lord is a sign of devotional service to the Lord and is of permanent value, whereas enjoying the same results for oneself is only temporary. Anything done on account of the Lord is a permanent asset and accumulates in the form of unseen piety for gradual promotion to the unalloyed devotional service of the Lord. These undetected pious activities will one day result in full-fledged devotional service by the grace of the Supreme Lord. Therefore, any pious act done on account of the Supreme Lord is also recommended here for those who are not pure devotees.

TEXT 14

śaśvat svarūpa-mahasaiva nipīta-bheda-

mohāya bodha-dhiṣaṇāya namaḥ parasmai

viśvodbhava-sthiti-layeṣu nimitta-līlā-

rāsāya te nama idaṁ cakṛmeśvarāya

SYNONYMS

śaśvat-eternally; svarūpa-transcendental form; mahasā-by the glories; eva-certainly; nipīta-distinguished; bheda-differentiation; mohāya-unto the illusory conception; bodha-self-knowledge; dhiṣaṇāya-intelligence; namaḥ-obeisances; parasmai-unto the Transcendence; viśva-udbhava-creation of the cosmic manifestation; sthiti-maintenance; layeṣu-also destruction; nimitta-for the matter of; līlā-by such pastimes; rāsāya-for enjoyment; te-unto You; namaḥ-obeisances; idam-this; cakṛma-do I perform; īśvarāya-unto the Supreme.

Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished by His internal potency. His indistinguishable impersonal feature is realized by intelligence for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation, maintenance and dissolution of the cosmic manifestation.

The Supreme Lord is eternally distinguished from the living entities by His internal potency, although He is also understood in His impersonal feature by self-realized intelligence. Devotees of the Lord, therefore, offer all respectful obeisances unto the impersonal feature of the Lord. The word rāsa is significant herein. The rāsa dance is performed by Lord Kṛṣṇa in the company of the cowherd damsels at Vṛndāvana, and the Personality of Godhead Garbhodakaśāyī Viṣṇu is also engaged in rāsa enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Indirectly, Lord Brahmā offers his respectful obeisances unto Lord Śrī Kṛṣṇa, who is factually ever engaged in rāsa enjoyment with the gopīs, as confirmed in the Gopāla-tāpanī Upaniṣad in the following words: parārdhānte so 'budhyata gopa-veśo me puruṣaḥ purastād āvirbabhūva. The distinction between the Lord and the living entity is definitely experienced when there is sufficient intelligence to understand His internal potency, as distinguished from the external potency by which He makes possible the material manifestation.

TEXT 15

yasyāvatāra-guṇa-karma-viḍambanāni

nāmāni ye 'su-vigame vivaśā gṛṇanti

te 'naika-janma-śamalaṁ sahasaiva hitvā

saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye

SYNONYMS

yasya-whose; avatāra-incarnations; guṇa-transcendental qualities; karma-activities; viḍambanāni-all mysterious; nāmāni-transcendental names; ye-those; asu-vigame-while quitting this life; vivaśāḥ-automatically; gṛṇanti-invoke; te-they; anaika-many; janma-births; śamalam-accumulated sins; sahasā-immediately; eva-certainly; hitvā-giving up; saṁyānti-obtain; apāvṛta-open; amṛtam-immortality; tam-Him; ajam-the unborn; prapadye-I take shelter.

Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of worldly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly washed immediately of the sins of many, many births and attains Him without fail.

The activities of the incarnations of the Supreme Personality of Godhead are a kind of imitation of the activities going on in the material world. He is just like an actor on a stage. An actor imitates the activities of a king on stage, although actually he is not the king. Similarly, when the Lord incarnates, He imitates parts with which He has nothing to do. In Bhagavad-gītā (4.14), it is said that the Lord has nothing to do with the activities in which He is supposedly engaged: na māṁ karmāṇi limpanti na me karma-phale spṛhā. The Lord is omnipotent; simply by His will He can perform anything and everything. When the Lord appeared as Lord Kṛṣṇa, He played the part of the son of Yaśodā and Nanda, and He lifted the Govardhana Hill, although lifting a hill is not His concern. He can lift millions of Govardhana Hills by His simple desire; He does not need to lift it with His hand. But He imitates the ordinary living entity by this lifting, and at the same time He exhibits His supernatural power. Thus His name is chanted as the lifter of Govardhana Hill, or Śrī Govardhana-dhārī. Therefore, His acts in His incarnations and His partiality to the devotees are all imitations only, just like the stage makeup of an expert dramatical player. His acts in that capacity, however, are all omnipotent, and the remembrance of such activities of the incarnations of the Supreme Personality of Godhead is as powerful as the Lord Himself. Ajāmila remembered the holy name of the Lord, Nārāyaṇa, by merely calling the name of his son Nārāyaṇa, and that gave him a complete opportunity to achieve the highest perfection of life.

TEXT 16

yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca

sthity-udbhava-pralaya-hetava ātma-mūlam

bhittvā tri-pād vavṛdha eka uru-prarohas

tasmai namo bhagavate bhuvana-drumāya

SYNONYMS

yaḥ-one who; vai-certainly; aham ca-also I; giriśaḥ ca-also Śiva; vibhuḥ-the Almighty; svayam-personality (as Viṣṇu); ca-and; sthiti-maintenance; udbhava-creation; pralaya-dissolution; hetavaḥ-the causes; ātma-mūlam-self-rooted; bhittvā-having penetrated; tri-pāt-three trunks; vavṛdhe-grew; ekaḥ-one without a second; uru-many; prarohaḥ-branches; tasmai-unto Him; namaḥ-obeisances; bhagavate-unto the Personality of Godhead; bhuvana-drumāya-unto the tree of the planetary system.

Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks-as me, Śiva and You, the Almighty-for creation, maintenance and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation.

The cosmic manifestation is grossly divided into three worlds, the upper, lower and middle planetary systems, and then it broadens into the cosmos of fourteen planetary systems, with the manifestation of the Supreme Personality of Godhead as the supreme root. Material nature, which appears to be the cause of the cosmic manifestation, is only the agency or energy of the Lord. This is confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "Only under the superintendence of the Supreme Lord does material nature appear to be the cause of all creation, maintenance and dissolution." The Lord expands Himself into three-Viṣṇu, Brahmā and Śiva-for maintenance, creation and destruction respectively. Of the three principal agents controlling the three modes of material nature, Viṣṇu is the Almighty; even though He is within material nature for the purpose of maintenance, He is not controlled by the laws of material nature. The other two, Brahmā and Śiva, although almost as greatly powerful as Viṣṇu, are within the control of the material energy of the Supreme Lord. The conception of many gods controlling the many departments of material nature is ill conceived of by the foolish pantheist. God is one without a second, and He is the primal cause of all causes. As there are many departmental heads of governmental affairs, so there are many heads of management of the universal affairs.

Due to a poor fund of knowledge, the impersonalist does not believe in the personal management of things as they are. But in this verse it is clearly explained that everything is personal and nothing is impersonal. We have already discussed this point in the Introduction, and it is confirmed here in this verse. The tree of the material manifestation is described in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upward. We have actual experience of such a tree when we see the shadow of a tree on the bank of a reservoir of water. The reflection of the tree on the water appears to hang down from its upward roots. The tree of creation described here is only a shadow of the reality which is Parabrahman, Viṣṇu. In the internal potential manifestation of the Vaikuṇṭhalokas, the actual tree exists, and the tree reflected in the material nature is only the shadow of this actual tree. The impersonalists, theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gītā cannot exist without being the reflection of a real tree. The real tree is situated in the eternal existence of spiritual nature, full of transcendental varieties, and Lord Viṣṇu is the root of that tree also. The root is the same-the Lord-both for the real tree and the false, but the false tree is only the perverted reflection of the real tree. The Lord, being the real tree, is here offered obeisances by Brahmā on his own behalf and also on behalf of Lord Śiva.

TEXT 17

loko vikarma-nirataḥ kuśale pramattaḥ

karmaṇy ayaṁ tvad-udite bhavad-arcane sve

yas tāvad asya balavān iha jīvitāśāṁ

sadyaś chinatty animiṣāya namo 'stu tasmai

SYNONYMS

lokaḥ-people in general; vikarma-work without sense; nirataḥ-engaged in; kuśale-in beneficial activity; pramattaḥ-negligent; karmaṇi-in activity; ayam-this; tvat-by You; udite-enunciated; bhavat-of You; arcane-in worship; sve-their own; yaḥ-who; tāvat-as long as; asya-of the people in general; balavān-very strong; iha-this; jīvita-āśām-struggle for existence; sadyaḥ-directly; chinatti-is cut to pieces; animiṣāya-by the eternal time; namaḥ-my obeisances; astu-let there be; tasmai-unto Him.

People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time.

People in general are all engaged in senseless work. They are systematically unmindful of the real beneficial work, which is the devotional service of the Lord, technically called the arcanā regulations. The arcanā regulations are directly instructed by the Lord in the Nārada-pañcarātra and are strictly followed by the intelligent men, who know well that the highest perfectional goal of life is to reach Lord Viṣṇu, who is the root of the tree called the cosmic manifestation. Also, in the Bhāgavatam and in Bhagavad-gītā such regulative activities are clearly mentioned. Foolish people do not know that their self-interest is in realization of Viṣṇu. The Bhāgavatam (7.5.30–32) says:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

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

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

"Persons who are determined to totally rot in false, material happiness cannot become Kṛṣṇa-minded either by instructions from teachers, by self-realization or by parliamentary discussions. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.'

"Because of their foolish activities, they are unaware that the ultimate goal of human life is to achieve Viṣṇu, the Lord of the cosmic manifestation, and so their struggle for existence is in the wrong direction of material civilization, which is under the external energy. They are led by similar foolish persons, just as one blind man is led by another blind man and both fall in the ditch.

"Such foolish men cannot be attracted towards the activities of the Supreme Powerful, who is actually the neutralizing measure for their foolish activities, unless and until they have the good sense to be guided by the great souls who are completely freed from material attachment."

In Bhagavad-gītā the Lord asks everyone to give up all other occupational duties and absolutely engage in arcanā activities, or in pleasing the Lord. But almost no one is attracted to such arcanā activity. Everyone is more or less attracted by activities which are conditions of rebellion against the Supreme Lord. The systems of jñāna and yoga are also indirectly rebellious acts against the Lord. There is no auspicious activity except arcanā of the Lord. Jñāna and yoga are sometimes accepted within the purview of arcanā when the ultimate aim is Viṣṇu, and not otherwise. The conclusion is that only the devotees of the Lord are bona fide human beings eligible for salvation. Others are vainly struggling for existence without any actual benefit.

TEXT 18

yasmād bibhemy aham api dviparārdha-dhiṣṇyam

adhyāsitaḥ sakala-loka-namaskṛtaṁ yat

tepe tapo bahu-savo 'varurutsamānas

tasmai namo bhagavate 'dhimakhāya tubhyam

SYNONYMS

yasmāt-from whom; bibhemi-fear; aham-I; api-also; dvi-para-ardha-up to the limit of 4,300,000,000 x 2 x 30 x 12 x 100 solar years; dhiṣṇyam-place; adhyāsitaḥ-situated in; sakala-loka-all other planets; namaskṛtam-honored by; yat-that; tepe-underwent; tapaḥ-penances; bahu-savaḥ-many, many years; avarurutsamānaḥ-desiring to obtain You; tasmai-unto Him; namaḥ-I do offer my obeisances; bhagavate-unto the Supreme Personality of Godhead; adhimakhāya-unto Him who is the enjoyer of all sacrifices; tubhyam-unto Your Lordship.

Your Lordship, I offer my respectful obeisances unto You who are indefatigable time and the enjoyer of all sacrifices. Although I am situated in an abode which will continue to exist for a time duration of two parārdhas, although I am the leader of all other planets in the universe, and although I have undergone many, many years of penance for self-realization, still I offer my respects unto You.

Brahmā is the greatest personality in the universe because he has the longest duration of life. He is the most respectable personality because of his penance, influence, prestige, etc., and still he has to offer his respectful obeisances unto the Lord. Therefore, it is incumbent upon all others, who are far, far below the standard of Brahmā, to do as he did and offer respects as a matter of duty.

TEXT 19

tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv

ātmecchayātma-kṛta-setu-parīpsayā yaḥ

reme nirasta-viṣayo 'py avaruddha-dehas

tasmai namo bhagavate puruṣottamāya

SYNONYMS

tiryak-animals lower than human beings; manuṣya-human beings, etc.; vibudha-ādiṣu-amongst the demigods; jīva-yoniṣu-in different species of life; ātma-self; icchayā-by the will; ātma-kṛta-self-created; setu-obligations; parīpsayā-desiring to preserve; yaḥ-who; reme-performing transcendental pastimes; nirasta-not being affected; viṣayaḥ-material contamination; api-certainly; avaruddha-manifested; dehaḥ-transcendental body; tasmai-unto Him; namaḥ-my obeisances; bhagavate-unto the Personality of Godhead; puruṣottamāya-the primeval Lord.

O my Lord, by Your own will You appear in the various species of living entities, among animals lower than human beings as well as among the demigods, to perform Your transcendental pastimes. You are not affected by material contamination. You come just to fulfill the obligations of Your own principles of religion, and therefore, O Supreme Personality, I offer my obeisances unto You for manifesting such different forms.

The Lord's incarnations in different species of life are all transcendental. He appears as a human being in His incarnations of Kṛṣṇa, Rāma, etc., but He is not a human being. Anyone who mistakes Him for an ordinary human being is certainly not very intelligent, as confirmed in Bhagavad-gītā (9.11): avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. The same principle is applicable when He appears as the hog or fish incarnations. They are transcendental forms of the Lord and are manifested under certain necessities of His own pleasure and pastimes. Such manifestations of the transcendental forms of the Lord are accepted by Him mostly to enliven His devotees. All His incarnations are manifested whenever there is a need to deliver His devotees and maintain His own principles.

TEXT 20

yo 'vidyayānupahato 'pi daśārdha-vṛttyā

nidrām uvāha jaṭharī-kṛta-loka-yātraḥ

antar-jale 'hi-kaśipu-sparśānukūlāṁ

bhīmormi-mālini janasya sukhaṁ vivṛṇvan

SYNONYMS

yaḥ-one; avidyayā-influenced by nescience; anupahataḥ-without being affected; api-in spite of; daśa-ardha-five; vṛttyā-interaction; nidrām-sleep; uvāha-accepted; jaṭharī-within the abdomen; kṛta-doing so; loka-yātraḥ-maintenance of the different entities; antaḥ-jale-within the water of devastation; ahi-kaśipu-on the snake bed; sparśa-anukūlām-happy for the touch; bhīma-ūrmi-violent waves; mālini-chain of; janasya-of the intelligent person; sukham-happiness; vivṛṇvan-showing.

My Lord, You accept the pleasure of sleeping in the water of devastation, where there are violent waves, and You enjoy pleasure on the bed of snakes, showing the happiness of Your sleep to intelligent persons. At that time, all the universal planets are stationed within Your abdomen.

Persons who cannot think of anything beyond the limit of their own power are like frogs in a well who cannot imagine the length and breadth of the great Pacific Ocean. Such people take it as legendary when they hear that the Supreme Lord is lying on His bed within the great ocean of the universe. They are surprised that one can lie down within water and sleep very happily. But a little intelligence can mitigate this foolish astonishment. There are many living entities within the bed of the ocean who also enjoy the material bodily activities of eating, sleeping, defending and mating. If such insignificant living entities can enjoy life within the water, why can't the Supreme Lord, who is all-powerful, sleep on the cool body of a serpent and enjoy in the turmoil of violent ocean waves? The distinction of the Lord is that His activities are all transcendental, and He is able to do anything and everything without being deterred by limitations of time and space. He can enjoy His transcendental happiness regardless of material considerations.

TEXT 21

yan-nābhi-padma-bhavanād aham āsam īḍya

loka-trayopakaraṇo yad-anugraheṇa

tasmai namas ta udara-stha-bhavāya yoga-

nidrāvasāna-vikasan-nalinekṣaṇāya

SYNONYMS

yat-whose; nābhi-navel; padma-lotus; bhavanāt-from the house of; aham-I; āsam-became manifested; īḍya-O worshipable one; loka-traya-the three worlds; upakaraṇaḥ-helping in the creation of; yat-whose; anugraheṇa-by the mercy; tasmai-unto Him; namaḥ-my obeisances; te-unto You; udara-stha-situated within the abdomen; bhavāya-having the universe; yoga-nidrā-avasāna-after the end of that transcendental sleep; vikasat-blossoming; nalina-īkṣaṇāya-unto Him whose opening eyes are like lotuses.

O object of my worship, I am born from the house of Your lotus navel for the purpose of creating the universe by Your mercy. All these planets of the universe were stationed within Your transcendental abdomen while You were enjoying sleep. Now, Your sleep having ended, Your eyes are open like blossoming lotuses in the morning.

Brahmā is teaching us the beginning of arcanā regulations from morning (four o'clock) to night (ten o'clock). Early in the morning, the devotee has to rise from his bed and pray to the Lord, and there are other regulative principles for offering maṅgala-ārati early in the morning. Foolish nondevotees, not understanding the importance of arcanā, criticize the regulative principles, but they have no eyes to see that the Lord also sleeps, by His own will. The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn nondevotees, who always think in terms of material conceptions.

Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard. Here in these verses of the Śrīmad-Bhāgavatam, we find that arcanā is recommended. Before Brahmā took up the task of creation, he found the Lord sleeping on the serpent bed in the waves of the water of devastation. Therefore, sleeping exists in the internal potency of the Lord, and this is not denied by pure devotees of the Lord like Brahmā and his disciplic succession. It is clearly said here that the Lord slept very happily within the violent waves of the water, manifesting thereby that He is able to do anything and everything by His transcendental will and not be hampered by any circumstances. The Māyāvādī cannot think beyond this material experience, and thus he denies the Lord's ability to sleep within the water. His mistake is that he compares the Lord to himself-and that comparison is also a material thought. The whole philosophy of the Māyāvāda school, based on "not this, not that" (neti, neti), is basically material. Such thought cannot give one the chance to know the Supreme Personality of Godhead as He is.

TEXT 22

so 'yaṁ samasta-jagatāṁ suhṛd eka ātmā

sattvena yan mṛḍayate bhagavān bhagena

tenaiva me dṛśam anuspṛśatād yathāhaṁ

srakṣyāmi pūrvavad idaṁ praṇata-priyo 'sau

SYNONYMS

saḥ-He; ayam-the Lord; samasta-jagatām-of all the universes; suhṛt ekaḥ-the one friend and philosopher; ātmā-the Supersoul; sattvena-by the mode of goodness; yat-one who; mṛḍayate-causes happiness; bhagavān-the Personality of Godhead; bhagena-with six opulences; tena-by Him; eva-certainly; me-to me; dṛśam-power of introspection; anuspṛśatāt-let Him give; yathā-as; aham-I; srakṣyāmi-will be able to create; pūrva-vat-as before; idam-this universe; praṇata-surrendered; priyaḥ-dear; asau-He (the Lord).

Let the Supreme Lord be merciful towards me. He is the one friend and soul of all living entities in the world, and He maintains all, for their ultimate happiness, by His six transcendental opulences. May He be merciful towards me so that I, as before, may be empowered with the introspection to create, for I am also one of the surrendered souls who are dear to the Lord.

The Supreme Lord, Puruṣottama, or Śrī Kṛṣṇa, is the maintainer of all, in both the transcendental and material worlds. He is the life and friend of all because there is eternally natural affection and love between the living entities and the Lord. He is the one friend and well-wisher for all, and He is one without a second. The Lord maintains all the living entities everywhere by His six transcendental opulences, for which He is known as bhagavān, or the Supreme Personality of Godhead. Lord Brahmā prayed for His mercy so that he might be able to create the universal affairs as he did before; only by the Lord's causeless mercy could he create both material and spiritual personalities like Marīci and Nārada respectively. Brahmā prayed to the Lord because He is very much dear to the surrendered soul. The surrendered soul knows nothing but the Lord, and therefore the Lord is very affectionate towards him.

TEXT 23

eṣa prapanna-varado ramayātma-śaktyā

yad yat kariṣyati gṛhīta-guṇāvatāraḥ

tasmin sva-vikramam idaṁ sṛjato 'pi ceto

yuñjīta karma-śamalaṁ ca yathā vijahyām

SYNONYMS

eṣaḥ-this; prapanna-one who is surrendered; vara-daḥ-benefactor; ramayā-enjoying always with the goddess of fortune (Lakṣmī); ātma-śaktyā-with His internal potency; yat yat-whatever; kariṣyati-He may act; gṛhīta-accepting; guṇa-avatāraḥ-incarnation of the mode of goodness; tasmin-unto Him; sva-vikramam-with omnipotency; idam-this cosmic manifestation; sṛjataḥ-creating; api-in spite of; cetaḥ-heart; yuñjīta-be engaged; karma-work; śamalam-material affection; ca-also; yathā-as much as; vijahyām-I can give up.

The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Ramā, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator.

In the matter of material creation, maintenance and destruction, there are three incarnations of the material modes of nature-Brahmā, Viṣṇu and Maheśvara. But the Lord's incarnation as Viṣṇu, in His internal potency, is the supreme energy for the total activities. Brahmā, who is only an assistant in the modes of creation, wanted to remain in his actual position as an instrument of the Lord instead of becoming puffed up by the false prestige of thinking himself the creator. That is the way of becoming dear to the Supreme Lord and receiving His benediction. Foolish men want to take credit for all creations made by them, but intelligent persons know very well that not a blade of grass can move without the will of the Lord; thus all the credit for wonderful creations must go to Him. By spiritual consciousness only can one be free from the contamination of material affection and receive the benedictions offered by the Lord.

TEXT 24

nābhi-hradād iha sato 'mbhasi yasya puṁso

vijñāna-śaktir aham āsam ananta-śakteḥ

rūpaṁ vicitram idam asya vivṛṇvato me

mā rīriṣīṣṭa nigamasya girāṁ visargaḥ

SYNONYMS

nābhi-hradāt-from the navel lake; iha-in this millennium; sataḥ-lying; ambhasi-in the water; yasya-one whose; puṁsaḥ-of the Personality of Godhead; vijñāna-of the total universe; śaktiḥ-energy; aham-I; āsam-was born; ananta-unlimited; śakteḥ-of the powerful; rūpam-form; vicitram-variegated; idam-this; asya-His; vivṛṇvataḥ-manifesting; me-unto me; mā-may not; rīriṣīṣṭa-vanish; nigamasya-of the Vedas; girām-of the sounds; visargaḥ-vibration.

The Lord's potencies are innumerable. As He lies down in the water of devastation, I am born as the total universal energy from the navel lake in which the lotus sprouts. I am now engaged in manifesting His diverse energies in the form of the cosmic manifestation. I therefore pray that in the course of my material activities I may not be deviated from the vibration of the Vedic hymns.

Every person engaged in the transcendental loving service of the Lord in this material world is prone to so many material activities, and if one is not strong enough to protect himself against the onslaught of material affection, he may be diverted from the spiritual energy. In the material creation Brahmā has to create all kinds of living entities with bodies suitable to their material conditions. Brahmā wants to be protected by the Lord because he has to contact many, many vicious living entities. An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty. Lord Caitanya also entrusted His missionary work to His devotees and assured them of His protection against the onslaught of material affection. The path of spiritual life is stated in the Vedas to be like the edge of a sharpened razor. A little inattentiveness may at once create havoc and bloodshed, but one who is a completely surrendered soul, always seeking protection from the Lord in the discharge of his entrusted duties, has no fear of falling into material contamination.

TEXT 25

so 'sāv adabhra-karuṇo bhagavān vivṛddha-

prema-smitena nayanāmburuhaṁ vijṛmbhan

utthāya viśva-vijayāya ca no viṣādaṁ

mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ

SYNONYMS

saḥ-He (the Lord); asau-that; adabhra-unlimited; karuṇaḥ-merciful; bhagavān-the Personality of Godhead; vivṛddha-excessive; prema-love; smitena-by smiling; nayana-amburuham-the lotus eyes; vijṛmbhan-by opening; utthāya-for flourishing; viśva-vijayāya-for glorifying the cosmic creation; ca-as also; naḥ-our; viṣādam-dejection; mādhvyā-by sweet; girā-words; apanayatāt-let Him kindly remove; puruṣaḥ-the Supreme; purāṇaḥ-oldest.

The Lord, who is supreme and is the oldest of all, is unlimitedly merciful. I wish that He may smilingly bestow His benediction upon me by opening His lotus eyes. He can uplift the entire cosmic creation and remove our dejection by kindly speaking His directions.

The Lord is ever increasingly merciful upon the fallen souls of this material world. The whole cosmic manifestation is a chance for all to improve themselves in devotional service to the Lord, and everyone is meant for that purpose. The Lord expands Himself into many personalities who are either self-expansions or separated expansions. The personalities of the individual souls are His separated expansions, whereas the self-expansions are the Lord Himself. The self-expansions are predominators, and the separated expansions are predominated for reciprocation of transcendental bliss with the supreme form of bliss and knowledge. The liberated souls can join in this blissful reciprocation of predominator and predominated without materially concocted ideas. The typical example of such a transcendental exchange between the predominator and the predominated is the Lord's rāsa-līlā with the gopīs. The gopīs are predominated expansions of the internal potency, and therefore the Lord's participation in the rāsa-līlā dance is never to be considered like the mundane relationship of man and woman. It is, rather, the highest perfectional stage of the exchange of feelings between the Lord and the living entities. The Lord gives the fallen souls the chance for this highest perfection of life. Lord Brahmā is entrusted with the management of the complete cosmic show, and therefore he prays that the Lord bestow His blessings upon him so that he may execute its purpose.

TEXT 26

maitreya uvāca

sva-sambhavaṁ niśāmyaivaṁ

tapo-vidyā-samādhibhiḥ

yāvan mano-vacaḥ stutvā

virarāma sa khinnavat

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; sva-sambhavam-the source of his appearance; niśāmya-by seeing; evam-thus; tapaḥ-penance; vidyā-knowledge; samādhibhiḥ-as also by concentration of the mind; yāvat-as far as possible; manaḥ-mind; vacaḥ-words; stutvā-having prayed; virarāma-became silent; saḥ-he (Brahmā); khinna-vat-as if tired.

The sage Maitreya said: O Vidura, after observing the source of his appearance, namely the Personality of Godhead, Brahmā prayed for His mercy as far as his mind and words would permit him. Thus having prayed, he became silent, as if tired from his activities of penance, knowledge and mental concentration.

Brahmā's enlightenment in knowledge was due to the Lord sitting within his heart. After being created, Brahmā could not ascertain the source of his appearance, but after penance and mental concentration he could see the source of his birth, and thus he became enlightened through his heart. The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master. Lord Brahmā had no opportunity to take the help of a spiritual master from outside because at that time Brahmā himself was the only creature in the universe. Therefore, on becoming satisfied by the prayers of Brahmā, the Lord enlightened him about everything from within.

TEXTS 27–28

athābhipretam anvīkṣya

brahmaṇo madhusūdanaḥ

viṣaṇṇa-cetasaṁ tena

kalpa-vyatikarāmbhasā

loka-saṁsthāna-vijñāna

ātmanaḥ parikhidyataḥ

tam āhāgādhayā vācā

kaśmalaṁ śamayann iva

SYNONYMS

atha-thereupon; abhipretam-intention; anvīkṣya-observing; brahmaṇaḥ-of Brahmā; madhusūdanaḥ-the killer of the Madhu demon; viṣaṇṇa-depressed; cetasam-of the heart; tena-by him; kalpa-millennium; vyatikara-ambhasā-devastating water; loka-saṁsthāna-situation of the planetary system; vijñāne-in the science; ātmanaḥ-of himself; parikhidyataḥ-sufficiently anxious; tam-unto him; āha-said; agādhayā-deeply thoughtful; vācā-by words; kaśmalam-impurities; śamayan-removing; iva-like that.

The Lord saw that Brahmā was very anxious about the planning and construction of the different planetary systems and was depressed upon seeing the devastating water. He could understand the intention of Brahmā, and thus He spoke in deep, thoughtful words, removing all the illusion that had arisen.

The devastating water was so fearful that even Brahmā was perturbed at its appearance and became very anxious about how to situate the different planetary systems in outer space to accommodate the different kinds of living entities, such as the human beings, those lower than the human beings, and the superhuman beings. All the planets in the universe are situated according to the different grades of living entities under the influence of the modes of material nature. There are three modes of material nature, and when they are mixed with one another they become nine. When the nine are mixed they become eighty-one, and the eighty-one also become mixed, and thus we ultimately do not know how the delusion increases and increases. Lord Brahmā had to accommodate different places and situations for the requisite bodies of the conditioned souls. The task was meant only for Brahmā, and no one in the universe can even understand how difficult it was. But by the grace of the Lord, Brahmā was able to execute the tremendous task so perfectly that everyone is amazed to see the workmanship of the vidhātā, or the regulator.

TEXT 29

śrī-bhagavān uvāca

mā veda-garbha gās tandrīṁ

sarga udyamam āvaha

tan mayāpāditaṁ hy agre

yan māṁ prārthayate bhavān

SYNONYMS

śrī-bhagavān uvāca-the Lord, the Personality of Godhead, said; mā-do not; veda-garbha-O You who have the depth of all Vedic wisdom; gāḥ tandrīm-become dejected; sarge-for creation; udyamam-enterprises; āvaha-you just undertake; tat-that (which you want); mayā-by Me; āpāditam-executed; hi-certainly; agre-previously; yat-which; mām-from Me; prārthayate-begging; bhavān-you.

The Supreme Personality of Godhead then said: O Brahmā, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before.

Any person authorized by either the Lord or by His bona fide representative is already blessed, as is the work entrusted to him. Of course, the person entrusted with such a responsibility should always be aware of his incapability and must always look for the mercy of the Lord for the successful execution of his duty. One should not be puffed up because he is entrusted with certain executive work. Fortunate is he who is so entrusted, and if he is always fixed in the sense of being subordinate to the will of the Supreme, he is sure to come out successful in the discharge of his work. Arjuna was entrusted with the work of fighting on the Battlefield of Kurukṣetra, and before he was so entrusted, the Lord had already arranged for his victory. But Arjuna was always conscious of his position as subordinate to the Lord, and thus he accepted Him as the supreme guide in his responsibility. Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmā and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord.

TEXT 30

bhūyas tvaṁ tapa ātiṣṭha

vidyāṁ caiva mad-āśrayām

tābhyām antar-hṛdi brahman

lokān drakṣyasy apāvṛtān

SYNONYMS

bhūyaḥ-again; tvam-yourself; tapaḥ-penance; ātiṣṭha-be situated; vidyām-in the knowledge; ca-also; eva-certainly; mat-My; āśrayām-under the protection; tābhyām-by those qualifications; antaḥ-within; hṛdi-in the heart; brahman-O brāhmaṇa; lokān-all the worlds; drakṣyasi-you will see; apāvṛtān-all disclosed.

O Brahmā, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart.

The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service. Brahmā was entrusted with the work of creating the planetary systems. The Lord instructed him that when he meditated he would very easily know where and how the planetary systems must be arranged. The directions were to come from within, and there was no necessity for anxiety in that task. Such instructions of buddhi-yoga are directly imparted by the Lord from within, as confirmed in Bhagavad-gītā (10.10).

TEXT 31

tata ātmani loke ca

bhakti-yuktaḥ samāhitaḥ

draṣṭāsi māṁ tataṁ brahman

mayi lokāṁs tvam ātmanaḥ

SYNONYMS

tataḥ-thereafter; ātmani-in yourself; loke-in the universe; ca-also; bhakti-yuktaḥ-being situated in devotional service; samāhitaḥ-being completely absorbed; draṣṭā asi-you shall see; mām-Me; tatam-spread throughout; brahman-O Brahmā; mayi-in Me; lokān-all the universe; tvam-you; ātmanaḥ-the living entities.

O Brahmā, when you are absorbed in devotional service, in the course of your creative activities, you will see Me in you and throughout the universe, and you will see that you yourself, the universe and the living entities are all in Me.

It is cited herein by the Lord that during his daytime Brahmā would see Him as Lord Śrī Kṛṣṇa. He would appreciate how the Lord expanded Himself into all the calves during His childhood at Vṛndāvana, he would know how Yaśodāmayī saw all the universes and planetary systems within the mouth of Kṛṣṇa during His playful childhood pastimes, and he would also see that there are many millions of Brahmās during the appearance of Lord Kṛṣṇa in Brahmā's daytime. But all these manifestations of the Lord, appearing everywhere in His eternal, transcendental forms, cannot be understood by anyone but the pure devotees, who are always engaged in devotional service to the Lord and are fully absorbed in the Lord. The high qualifications of Brahmā are also indicated herein.

TEXT 32

yadā tu sarva-bhūteṣu

dāruṣv agnim iva sthitam

praticakṣīta māṁ loko

jahyāt tarhy eva kaśmalam

SYNONYMS

yadā-when; tu-but; sarva-all; bhūteṣu-in the living entities; dāruṣu-in wood; agnim-fire; iva-like; sthitam-situated; praticakṣīta-you shall see; mām-Me; lokaḥ-and the universe; jahyāt-can give up; tarhi-then at once; eva-certainly; kaśmalam-illusion.

You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.

Brahmā prayed that he might not forget his eternal relationship with the Lord during the course of his material activities. In answer to that prayer, the Lord said that he should not think of existing without a relationship with His omnipotency. The example is given of the fire in wood. The fire kindled in wood is always the same, although the wood may be of different types. Similarly, the bodies within the material creation may be specifically different according to shape and quality, but the spirit souls within them are not different from one another. The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion. Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no affection for the outer coverings. That pure spiritual conception makes him immune to all contamination of material association. The pure devotee never forgets the touch of the Lord in all circumstances.

TEXT 33

yadā rahitam ātmānaṁ

bhūtendriya-guṇāśayaiḥ

svarūpeṇa mayopetaṁ

paśyan svārājyam ṛcchati

SYNONYMS

yadā-when; rahitam-freed from; ātmānam-self; bhūta-material elements; indriya-material senses; guṇa-āśayaiḥ-under the influence of the material modes of nature; svarūpeṇa-in pure existence; mayā-by Me; upetam-approaching; paśyan-by seeing; svārājyam-spiritual kingdom; ṛcchati-enjoy.

When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness.

In the Bhakti-rasāmṛta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarūpa, or real form, of the living entity. Lord Śrī Caitanya Mahāprabhu, in the Caitanya-caritāmṛta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord. The Māyāvāda school shudders at the thought of a service attitude in the living entity, not knowing that in the transcendental world the service of the Lord is based on transcendental love. Transcendental loving service is never to be compared to the forced service of the material world. In the material world, even if one is under the conception that he is no one's servant, he is still the servant of his senses, under the dictation of the material modes. Factually no one is master here in the material world, and therefore the servants of the senses have a very bad experience of servitude. They shudder at the thought of service because they have no knowledge of the transcendental position. In transcendental loving service, the servitor is as free as the Lord. The Lord is svarāṭ, or fully independent, and the servant is also fully independent, or svarāṭ, in the spiritual atmosphere because there is no forced service. There the transcendental loving service is due to spontaneous love. A reflected glimpse of such service is experienced in the service of the mother unto the son, the friend's service unto the friend, or the wife's service unto the husband. These reflections of service by friends, parents or wives are not forced, but are due only to love. Here in this material world, however, the loving service is only a reflection. The real service, or service in svarūpa, is present in the transcendental world, in association with the Lord. The very same service in transcendental love can be practiced in devotion here.

This verse is also applicable to the jñānī school. The enlightened jñānī, when free from all material contaminations, namely the gross and subtle bodies together with the senses of the material modes of nature, is placed in the Supreme and is thus liberated from material bondage. The jñānīs and the devotees are actually in agreement up to the point of liberation from material contamination. But whereas the jñānīs remain pacified on the platform of simple understanding, the devotees develop further spiritual advancement in loving service. The devotees develop a spiritual individuality in their spontaneous service attitude, which is enhanced on and on, up to the point of mādhurya-rasa, or transcendental loving service reciprocated between the lover and the beloved.

TEXT 34

nānā-karma-vitānena

prajā bahvīḥ sisṛkṣataḥ

nātmāvasīdaty asmiṁs te

varṣīyān mad-anugrahaḥ

SYNONYMS

nānā-karma-varieties of service; vitānena-by expansion of; prajāḥ-population; bahvīḥ-innumerable; sisṛkṣataḥ-desiring to increase; na-never; ātmā-self; avasīdati-will be bereaved; asmin-in the matter; te-of you; varṣīyān-always increasing; mat-My; anugrahaḥ-causeless mercy.

Since you have desired to increase the population innumerably and expand your varieties of service, you shall never be deprived in this matter because My causeless mercy upon you will always increase for all time.

A pure devotee of the Lord, being cognizant of the facts of the particular time, object and circumstances, always desires to expand the number of devotees of the Lord in various ways. Such expansions of transcendental service may appear to be material to the materialist, but factually they are expansions of the causeless mercy of the Lord towards the devotee. Plans for such activities may appear to be material activities, but they are different in potency, being engaged in the satisfaction of the transcendental senses of the Supreme.

TEXT 35

ṛṣim ādyaṁ na badhnāti

pāpīyāṁs tvāṁ rajo-guṇaḥ

yan mano mayi nirbaddhaṁ

prajāḥ saṁsṛjato 'pi te

SYNONYMS

ṛṣim-unto the great sage; ādyam-the first of the kind; na-never; badhnāti-encroaches; pāpīyān-vicious; tvām-you; rajaḥ-guṇaḥ-the material mode of passion; yat-because; manaḥ-mind; mayi-in Me; nirbaddham-compact in; prajāḥ-progeny; saṁsṛjataḥ-generating; api-in spite of; te-your.

You are the original ṛṣi, and because your mind is always fixed on Me, even though you will be engaged in generating various progeny, the vicious mode of passion will never encroach upon you.

The same assurance is given to Brahmā in the Second Canto, Chapter Nine, verse 36. Being so favored by the Lord, Brahmā's schemes and plans are all infallible. If sometimes Brahmā is seen to be bewildered, as, in the Tenth Canto, he is bewildered by seeing the action of the internal potency, that is also for his further advancement in transcendental service. Arjuna is found to be similarly bewildered. All such bewilderment of the pure devotees of the Lord is specifically meant for their further advancement in knowledge of the Lord.

TEXT 36

jñāto 'haṁ bhavatā tv adya

durvijñeyo 'pi dehinām

yan māṁ tvaṁ manyase 'yuktaṁ

bhūtendriya-guṇātmabhiḥ

SYNONYMS

jñātaḥ-known; aham-Myself; bhavatā-by you; tu-but; adya-today; duḥ-difficult; vijñeyaḥ-to be known; api-in spite of; dehinām-for the conditioned soul; yat-because; mām-Me; tvam-you; manyase-understand; ayuktam-without being made of; bhūta-material elements; indriya-material senses; guṇa-material modes; ātmabhiḥ-and false ego like the conditioned soul.

Although I am not easily knowable by the conditioned soul, you have known Me today because you know that My personality is not constituted of anything material, and specifically not of the five gross and three subtle elements.

Knowledge of the Supreme Absolute Truth does not necessitate negation of the material manifestation but understanding of spiritual existence as it is. To think that because material existence is realized in forms therefore spiritual existence must be formless is only a negative material conception of spirit. The real spiritual conception is that spiritual form is not material form. Brahmā appreciated the eternal form of the Lord in that way, and the Personality of Godhead approved of Brahmā's spiritual conception. In Bhagavad-gītā the Lord condemned the material conception of Kṛṣṇa's body which arises because He is apparently present like a man. The Lord may appear in any of His many, many spiritual forms, but He is not materially composed, nor has He any difference between body and self. That is the way of conceiving the spiritual form of the Lord.

TEXT 37

tubhyaṁ mad-vicikitsāyām

ātmā me darśito 'bahiḥ

nālena salile mūlaṁ

puṣkarasya vicinvataḥ

SYNONYMS

tubhyam-unto you; mat-Me; vicikitsāyām-on your trying to know; ātmā-self; me-of Myself; darśitaḥ-exhibited; abahiḥ-from within; nālena-through the stem; salile-in the water; mūlam-root; puṣkarasya-of the lotus, the primeval source; vicinvataḥ-contemplating.

When you were contemplating whether there was a source to the stem of the lotus of your birth and you even entered into that stem, you could not trace out anything. But at that time I manifested My form from within.

The Personality of Godhead can be experienced only by His causeless mercy, not by mental speculation or with the help of the material senses. Material senses cannot approach the transcendental understanding of the Supreme Personality of Godhead. He can be appreciated only by submissive devotional service when He reveals Himself before the devotee. Only by love of Godhead can one know God, and not otherwise. The Personality of Godhead cannot be seen with the material eyes, but He can be seen from within by spiritual eyes opened by the ointment of love of Godhead. As long as one's spiritual eyes are closed due to the dirty covering of matter, one cannot see the Lord. But when the dirt is removed by the process of devotional service, one can see the Lord, without a doubt. Brahmā's personal endeavor to see the root of the lotus pipe failed, but when the Lord was satisfied by his penance and devotion, He revealed Himself from within with no external endeavor.

TEXT 38

yac cakarthāṅga mat-stotraṁ

mat-kathābhyudayāṅkitam

yad vā tapasi te niṣṭhā

sa eṣa mad-anugrahaḥ

SYNONYMS

yat-that which; cakartha-performed; aṅga-O Brahmā; mat-stotram-prayers for Me; mat-kathā-words regarding My activities; abhyudaya-aṅkitam-enumerating My transcendental glories; yat-or that; vā-either; tapasi-in penance; te-your; niṣṭhā-faith; saḥ-that; eṣaḥ-all these; mat-My; anugrahaḥ-causeless mercy.

O Brahmā, the prayers that you have chanted praising the glories of My transcendental activities, the penances you have undertaken to understand Me, and your firm faith in Me-all these are to be considered My causeless mercy.

When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.

TEXT 39

prīto 'ham astu bhadraṁ te

lokānāṁ vijayecchayā

yad astauṣīr guṇamayaṁ

nirguṇaṁ mānuvarṇayan

SYNONYMS

prītaḥ-pleased; aham-Myself; astu-let it be so; bhadram-all benediction; te-unto you; lokānām-of the planets; vijaya-for glorification; icchayā-by your desire; yat-that which; astauṣīḥ-you prayed for; guṇa-mayam-describing all transcendental qualities; nirguṇam-although I am free from all material qualities; mā-Me; anuvarṇayan-nicely describing.

I am very much pleased by your description of Me in terms of My transcendental qualities, which appear mundane to the mundaners. I grant you all benedictions in your desire to glorify all the planets by your activities.

A pure devotee of the Lord like Brahmā and those in his line of disciplic succession always desire that the Lord be known all over the universe by each and every one of the living entities. That desire of the devotee is always blessed by the Lord. The impersonalist sometimes prays for the mercy of the Personality of Godhead Nārāyaṇa as the embodiment of material goodness, but such prayers do not satisfy the Lord because He is not thereby glorified in terms of His actual transcendental qualities. The pure devotees of the Lord are always most dear to Him, although He is always kind and merciful to all living entities. Here the word guṇamayam is significant because it indicates the Lord's possessing transcendental qualities.

TEXT 40

ya etena pumān nityaṁ

stutvā stotreṇa māṁ bhajet

tasyāśu samprasīdeyaṁ

sarva-kāma-vareśvaraḥ

SYNONYMS

yaḥ-anyone who; etena-by this; pumān-human being; nityam-regularly; stutvā-praying; stotreṇa-by the verses; mām-Me; bhajet-may worship; tasya-his; āśu-very soon; samprasīdeyam-I shall fulfill; sarva-all; kāma-desires; vara-īśvaraḥ-the Lord of all benediction.

Any human being who prays like Brahmā, and who thus worships Me, shall very soon be blessed with the fulfillment of all his desires, for I am the Lord of all benediction.

The prayers offered by Brahmā cannot be chanted by anyone who desires to fulfill his own sense gratification. Such prayers can be selected only by a person who wants to satisfy the Lord in His service. The Lord certainly fulfills all desires in regard to transcendental loving service, but He cannot fulfill the whims of nondevotees, even when such casual devotees offer Him the best of prayers.

TEXT 41

pūrtena tapasā yajñair

dānair yoga-samādhinā

rāddhaṁ niḥśreyasaṁ puṁsāṁ

mat-prītis tattvavin-matam

SYNONYMS

pūrtena-by traditional good work; tapasā-by penances; yajñaiḥ-by sacrifices; dānaiḥ-by charities; yoga-by mysticism; samādhinā-by trance; rāddham-success; niḥśreyasam-ultimately beneficial; puṁsām-of the human being; mat-of Me; prītiḥ-satisfaction; tattva-vit-expert transcendentalist; matam-opinion.

It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction.

There are many traditionally pious activities in human society, such as altruism, philanthropy, nationalism, internationalism, charity, sacrifice, penance, and even meditation in trance, and all of them can be fully beneficial only when they lead to the satisfaction of the Supreme Personality of Godhead. The perfection of any activity-social, political, religious or philanthropic-is to satisfy the Supreme Lord. This secret of success is known to the devotee of the Lord, as exemplified by Arjuna on the Battlefield of Kurukṣetra. As a good, nonviolent man, Arjuna did not want to fight with his kinsmen, but when he understood that Kṛṣṇa wanted the fight and had arranged it at Kurukṣetra, he gave up his own satisfaction and fought for the satisfaction of the Lord. That is the right decision for all intelligent men. One's only concern should be to satisfy the Lord by one's activities. If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.

TEXT 42

aham ātmātmanāṁ dhātaḥ

preṣṭhaḥ san preyasām api

ato mayi ratiṁ kuryād

dehādir yat-kṛte priyaḥ

SYNONYMS

aham-I am; ātmā-the Supersoul; ātmanām-of all other souls; dhātaḥ-director; preṣṭhaḥ-the dearest; san-being; preyasām-of all dear things; api-certainly; ataḥ-therefore; mayi-unto Me; ratim-attachment; kuryāt-one should do; deha-ādiḥ-the body and mind; yat-kṛte-on whose account; priyaḥ-very dear.

I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.

The Supreme Lord, the Personality of Godhead, is the dearest in both the conditioned and liberated states. When a person does not know that the Lord is the only dearmost object, then he is in the conditioned state of life, and when one knows perfectly well that the Lord is the only dearmost object, he is considered to be liberated. There are degrees of knowing one's relationship with the Lord, depending on the degree of realization as to why the Supreme Lord is the dearmost object of every living being. The real reason is clearly stated in Bhagavad-gītā (15.7). Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are eternally parts and parcels of the Supreme Lord. The living entity is called the ātmā, and the Lord is called the Paramātmā. The living entity is called Brahman, and the Lord is called the Parabrahman, or the Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. The conditioned souls, who do not have self-realization, accept the material body as the dearmost. The idea of the dearmost is then spread all over the body, both concentrated and extended. The attachment for one's own body and its extensions like children and relatives is actually developed on the basis of the real living entity. As soon as the real living entity is out of the body, even the body of the most dear son is no longer attractive. Therefore the living spark, or eternal part of the Supreme, is the real basis of affection, and not the body. Because the living entities are also parts of the whole living entity, that supreme living entity is the factual basis of affection for all. One who has forgotten the basic principle of his love for everything has only flickering love because he is in māyā. The more one is affected by the principle of māyā, the more he is detached from the basic principle of love. One cannot factually love anything unless he is fully developed in the loving service of the Lord.

In the present verse, stress is given to focusing love upon the Supreme Personality of Godhead. The word kuryāt is significant here. This means "one must have it." It is just to stress that we must have more and more attachment to the principle of love. The influence of māyā is experienced by the part and parcel spiritual entity, but it cannot influence the Supersoul, the Paramātmā. The Māyāvādī philosophers, accepting the influence of māyā on the living entity, want to become one with the Paramātmā. But because they have no actual love for Paramātmā, they remain ever entrapped by the influence of māyā and are unable to approach the vicinity of Paramātmā. This inability is due to their lack of affection for the Paramātmā. A rich miser does not know how to utilize his wealth, and therefore, in spite of his being very rich, his miserly behavior keeps him everlastingly a poor man. On the other hand, a person who knows how to utilize wealth can quickly become a rich man, even with a small credit balance.

The eyes and the sun are very intimately related because without sunlight the eyes are unable to see. But the other parts of the body, being attached to the sun as a source of warmth, take more advantage of the sun than do the eyes. Without possessing affection for the sun, the eyes cannot bear the rays of the sun; or, in other words, such eyes have no capacity to understand the utility of the sun's rays. Similarly, the empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilize the mercy of the Supreme Brahman because they lack affection. So many impersonal philosophers remain everlastingly under the influence of māyā Because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method. A devotee of the sun-god, even though devoid of eyesight, can see the sun-god as he is even from this planet, whereas one who is not a devotee of the sun cannot even bear the glaring sunlight. Similarly, by devotional service, even though one is not on the level of a jñānī, one can see the Personality of Godhead within himself due to his development of pure love. In all circumstances one should try to develop love of Godhead, and that will solve all contending problems.

TEXT 43

sarva-veda-mayenedam

ātmanātmātma-yoninā

prajāḥ sṛja yathā-pūrvaṁ

yāś ca mayy anuśerate

SYNONYMS

sarva-all; veda-mayena-under complete Vedic wisdom; idam-this; ātmanā-by the body; ātmā-you; ātma-yoninā-directly born of the Lord; prajāḥ-living entities; sṛja-generate; yathā-pūrvam-as it was hereinbefore; yāḥ-which; ca-also; mayi-in Me; anuśerate-lie.

By following My instructions you can now generate the living entities as before, by dint of your complete Vedic wisdom and the body you have directly received from Me, the supreme cause of everything.

TEXT 44

maitreya uvāca

tasmā evaṁ jagat-sraṣṭre

pradhāna-puruṣeśvaraḥ

vyajyedaṁ svena rūpeṇa

kañja-nābhas tirodadhe

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; tasmai-unto him; evam-thus; jagat-sraṣṭre-unto the creator of the universe; pradhāna-puruṣa-īśvaraḥ-the primeval Lord, the Personality of Godhead; vyajya idam-after instructing this; svena-in His person; rūpeṇa-by the form; kañja-nābhaḥ-the Personality of Godhead Nārāyaṇa; tirodadhe-disappeared.

The sage Maitreya said: After instructing Brahmā, the creator of the universe, to expand, the primeval Lord, the Personality of Godhead in His personal form as Nārāyaṇa, disappeared.

Before his activity in creating the universe, Brahmā saw the Lord. That is the explanation of the catuḥ-ślokī Bhāgavatam. When the creation awaited Brahmā's activity, Brahmā saw the Lord, and therefore the Lord existed in His personal form before the creation. His eternal form is not created by the attempt of Brahmā, as imagined by less intelligent men. The Personality of Godhead appeared as He is before Brahmā, and He disappeared from him in the same form, which is not materially tinged.

Thus end the Bhaktivedanta purports of the Third Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Brahmā's prayers for Creative Energy."

Chapter Ten

Divisions of the Creation

TEXT 1

vidura uvāca

antarhite bhagavati

brahmā loka-pitāmahaḥ

prajāḥ sasarja katidhā

daihikīr mānasīr vibhuḥ

SYNONYMS

viduraḥ uvāca-Śrī Vidura said; antarhite-after the disappearance; bhagavati-of the Personality of Godhead; brahmā-the first created living being; loka-pitāmahaḥ-the grandfather of all planetary inhabitants; prajāḥ-generations; sasarja-created; katidhāḥ-how many; daihikīḥ-from his body; mānasīḥ-from his mind; vibhuḥ-the great.

Śrī Vidura said: O great sage, please let me know how Brahmā, the grandfather of the planetary inhabitants, created the bodies of the living entities from his own body and mind after the disappearance of the Supreme Personality of Godhead.

TEXT 2

ye ca me bhagavan pṛṣṭās

tvayy arthā bahuvittama

tān vadasvānupūrvyeṇa

chindhi naḥ sarva-saṁśayān

SYNONYMS

ye-all those; ca-also; me-by me; bhagavan-O powerful one; pṛṣṭāḥ-inquired; tvayi-unto you; arthāḥ-purpose; bahu-vit-tama-O greatly learned one; tān-all of them; vadasva-kindly describe; ānupūrvyeṇa-from beginning to end; chindhi-kindly eradicate; naḥ-my; sarva-all; saṁśayān-doubts.

O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.

Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries. One must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time.

TEXT 3

sūta uvāca

evaṁ sañcoditas tena

kṣattrā kauṣāravir muniḥ

prītaḥ pratyāha tān praśnān

hṛdi-sthān atha bhārgava

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-thus; sañcoditaḥ-being enlivened; tena-by him; kṣattrā-by Vidura; kauṣāraviḥ-the son of Kuṣāra; muniḥ-great sage; prītaḥ-being pleased; pratyāha-replied; tān-those; praśnān-questions; hṛdi-sthān-from the core of his heart; atha-thus; bhārgava-O son of Bhṛgu.

Sūta Gosvāmī said: O son of Bhṛgu, the great sage Maitreya Muni, thus hearing from Vidura, felt very much enlivened. Everything was in his heart, and thus he began to reply to the questions one after another.

The phrase sūta uvāca ("Sūta Gosvāmī said") appears to indicate a break in the discourse between Mahārāja Parīkṣit and Śukadeva Gosvāmī. While Śukadeva Gosvāmī was speaking to Mahārāja Parīkṣit, Sūta Gosvāmī was only one member of a large audience. But Sūta Gosvāmī was speaking to the sages of Naimiṣāraṇya, headed by the sage Śaunaka, a descendant of Śukadeva Gosvāmī. This, however, does not make any substantial difference in the topics under discussion.

TEXT 4

maitreya uvāca

viriñco 'pi tathā cakre

divyaṁ varṣa-śataṁ tapaḥ

ātmany ātmānam āveśya

yathāha bhagavān ajaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; viriñcaḥ-Brahmā; api-also; tathā-in that manner; cakre-performed; divyam-celestial; varṣa-śatam-one hundred years; tapaḥ-penances; ātmani-unto the Lord; ātmānam-his own self; āveśya-engaging; yathā āha-as it was spoken; bhagavān-the Personality of Godhead; ajaḥ-the unborn.

The greatly learned sage Maitreya said: O Vidura, Brahmā thus engaged himself in penances for one hundred celestial years, as advised by the Personality of Godhead, and applied himself in devotional service to the Lord.

That Brahmā engaged himself for the Personality of Godhead, Nārāyaṇa, means that he engaged himself in the service of the Lord; that is the highest penance one can perform for any number of years. There is no retirement from such service, which is eternal and ever encouraging.

TEXT 5

tad vilokyābja-sambhūto

vāyunā yad-adhiṣṭhitaḥ

padmam ambhaś ca tat-kāla-

kṛta-vīryeṇa kampitam

SYNONYMS

tat vilokya-looking into that; abja-sambhūtaḥ-whose source of birth was a lotus; vāyunā-by the air; yat-that; adhiṣṭhitaḥ-on which he was situated; padmam-lotus; ambhaḥ-water; ca-also; tat-kāla-kṛta-which was effected by eternal time; vīryeṇa-by its inherent force; kampitam-trembling.

Thereafter Brahmā saw that both the lotus on which he was situated and the water on which the lotus was growing were trembling due to a strong, violent wind.

The material world is called illusory because it is a place of forgetfulness of the transcendental service of the Lord. Thus one engaged in the the Lord's devotional service in the material world may sometimes be very much disturbed by awkward circumstances. There is a declaration of war between the two parties, the illusory energy and the devotee, and sometimes the weak devotees fall victim to the onslaught of the powerful illusory energy. Lord Brahmā, however, was sufficiently strong, by the causeless mercy of the Lord, and he could not be victimized by the material energy, although it gave him cause for anxiety when it managed to totter the existence of his position.

TEXT 6

tapasā hy edhamānena

vidyayā cātma-saṁsthayā

vivṛddha-vijñāna-balo

nyapād vāyuṁ sahāmbhasā

SYNONYMS

tapasā-by penance; hi-certainly; edhamānena-increasing; vidyayā-by transcendental knowledge; ca-also; ātma-self; saṁsthayā-situated in the self; vivṛddha-matured; vijñāna-practical knowledge; balaḥ-power; nyapāt-drank; vāyum-the wind; saha ambhasā-along with the water.

Long penance and transcendental knowledge of self-realization had matured Brahmā in practical knowledge, and thus he drank the wind completely, along with the water.

Lord Brahmā's struggle for existence is a personal example of the continued fight between the living entities in the material world and the illusory energy called māyā. Beginning from Brahmā down to this age, the living entities are struggling with the forces of material nature. By advanced knowledge in science and transcendental realization, one can try to control the material energy, which works against our endeavors, and in the modern age advanced material scientific knowledge and penance have played very wonderful roles in controlling the powers of the material energy. Such control of the material energy, however, can be most successfully carried out if one is a soul surrendered unto the Supreme Personality of Godhead and carries out His order in the spirit of loving transcendental service.

TEXT 7

tad vilokya viyad-vyāpi

puṣkaraṁ yad-adhiṣṭhitam

anena lokān prāg-līnān

kalpitāsmīty acintayat

SYNONYMS

tat vilokya-looking into that; viyat-vyāpi-extensively widespread; puṣkaram-the lotus; yat-that which; adhiṣṭhitam-he was situated; anena-by this; lokān-all the planets; prāk-līnān-previously merged in dissolution; kalpitā asmi-I shall create; iti-thus; acintayat-he thought.

Thereafter he saw that the lotus on which he was situated was spread throughout the universe, and he contemplated how to create all the planets, which were previously merged in that very same lotus.

The seeds of all the planets in the universe were impregnated in the lotus on which Brahmā was situated. All the planets were already generated by the Lord, and all the living entities were also born in Brahmā. The material world and the living entities were all already generated in seedling forms by the Supreme Personality of Godhead, and Brahmā was to disseminate the same seedlings all over the universe. The real creation is therefore called sarga, and, later on, the manifestation by Brahmā is called visarga.

TEXT 8

padma-kośaṁ tadāviśya

bhagavat-karma-coditaḥ

ekaṁ vyabhāṅkṣīd urudhā

tridhā bhāvyaṁ dvi-saptadhā

SYNONYMS

padma-kośam-the whorl of the lotus; tadā-then; āviśya-entering into; bhagavat-by the Supreme Personality of Godhead; karma-in activities; coditaḥ-being encouraged by; ekam-one; vyabhāṅkṣīt-divided into; urudhā-great division; tridhā-three divisions; bhāvyam-capable of further creation; dvi-saptadhā-fourteen divisions.

Thus engaged in the service of the Supreme Personality of Godhead, Lord Brahmā entered into the whorl of the lotus, and as it spread all over the universe he divided it into three divisions of worlds and later into fourteen divisions.

TEXT 9

etāvāñ jīva-lokasya

saṁsthā-bhedaḥ samāhṛtaḥ

dharmasya hy animittasya

vipākaḥ parameṣṭhy asau

SYNONYMS

etāvān-up to this; jīva-lokasya-of the planets inhabited by the living entities; saṁsthā-bhedaḥ-different situations of habitation; samāhṛtaḥ-performed completely; dharmasya-of religion; hi-certainly; animittasya-of causelessness; vipākaḥ-mature stage; parameṣṭhī-the highest personality in the universe; asau-that.

Lord Brahmā is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities.

The Supreme Lord is the reservoir of all the qualities of the living entities. The conditioned souls in the material world reflect only part of those qualities, and therefore they are sometimes called pratibimbas. These pratibimba living entities, as parts and parcels of the Supreme Lord, have inherited different proportions of His original qualities, and in terms of their inheritance of these qualities, they appear as different species of life and are accommodated in different planets according to the plan of Brahmā. Brahmā is the creator of the three worlds, namely the lower planets, called the Pātālalokas, the middle planets, called the Bhūrlokas, and the upper planets, called the Svarlokas. Still higher planets, such as Maharloka, Tapoloka, Satyaloka and Brahmaloka, do not dissolve in the devastating water. This is because of the causeless devotional service rendered unto the Lord by their inhabitants, whose existence continues up to the end of dvi-parārdha time, when they are generally liberated from the chain of birth and death in the material world.

TEXT 10

vidura uvāca

yathāttha bahu-rūpasya

harer adbhuta-karmaṇaḥ

kālākhyaṁ lakṣaṇaṁ brahman

yathā varṇaya naḥ prabho

SYNONYMS

viduraḥ uvāca-Vidura said; yathā-as; āttha-you have said; bahu-rūpasya-having varieties of forms; hareḥ-of the Lord; adbhuta-wonderful; karmaṇaḥ-of the actor; kāla-time; ākhyam-of the name; lakṣaṇam-symptoms; brahman-O learned brāhmaṇa; yathā-as it is; varṇaya-please describe; naḥ-unto us; prabho-O lord.

Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.

The complete universe is a manifestation of varieties of entities, beginning from the atoms up to the gigantic universe itself, and all is under the control of the Supreme Lord in His form of kāla, or eternal time. The controlling time has different dimensions in relation to particular physical embodiments. There is a time for atomic dissolution and a time for the universal dissolution. There is a time for the annihilation of the body of the human being, and there is a time for the annihilation of the universal body. Also, growth, development and resultant actions all depend on the time factor. Vidura wanted to know in detail the different physical manifestations and their times of annihilation.

TEXT 11

maitreya uvāca

guṇa-vyatikarākāro

nirviśeṣo 'pratiṣṭhitaḥ

puruṣas tad-upādānam

ātmānaṁ līlayāsṛjat

SYNONYMS

maitreyaḥ uvāca-Maitreya said; guṇa-vyatikara-of the interactions of the modes of material nature; ākāraḥ-source; nirviśeṣaḥ-without diversity; apratiṣṭhitaḥ-unlimited; puruṣaḥ-of the Supreme Person; tat-that; upādānam-instrument; ātmānam-the material creation; līlayā-by pastimes; asṛjat-created.

Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.

The impersonal time factor is the background of the material manifestation as the instrument of the Supreme Lord. It is the ingredient of assistance offered to material nature. No one knows where time began and where it ends, and it is time only which can keep a record of the creation, maintenance and destruction of the material manifestation. This time factor is the material cause of creation and is therefore a self expansion of the Personality of Godhead. Time is considered the impersonal feature of the Lord.

The time factor is also explained by modern men in various ways. Some accept it almost as it is explained in the Śrīmad-Bhāgavatam. For example, in Hebrew literature time is accepted, in the same spirit, as a representation of God. It is stated therein: "God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets...." Metaphysically, time is distinguished as absolute and real. Absolute time is continuous and is unaffected by the speed or slowness of material things. Time is astronomically and mathematically calculated in relation to the speed, change and life of a particular object. Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end. Cāṇakya Paṇḍita says that even a slight fraction of time cannot be purchased with millions of dollars, and therefore even a moment of time lost without profit must be calculated as the greatest loss in life. Time is not subject to any form of psychology, nor are the moments objective realities in themselves, but they are dependent on particular experiences.

Therefore, Śrīla Jīva Gosvāmī concludes that the time factor is intermixed with the activities-actions and reactions-of the external energy of the Lord. The external energy, or material nature, works under the superintendence of the time factor as the Lord Himself, and that is why material nature appears to have produced so many wonderful things in the cosmic manifestation. Bhagavad-gītā (9.10) confirms this conclusion as follows:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

TEXT 12

viśvaṁ vai brahma-tan-mātraṁ

saṁsthitaṁ viṣṇu-māyayā

īśvareṇa paricchinnaṁ

kālenāvyakta-mūrtinā

SYNONYMS

viśvam-the material phenomenon; vai-certainly; brahma-the Supreme; tat-mātram-the same as; saṁsthitam-situated; viṣṇu-māyayā-by the energy of Viṣṇu; īśvareṇa-by the Personality of Godhead; paricchinnam-separated; kālena-by the eternal time; avyakta-unmanifested; mūrtinā-by such a feature.

This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.

As stated previously by Nārada before Vyāsadeva (Bhāg. 1.5.20), idaṁ hi viśvaṁ bhagavān ivetaraḥ: this unmanifested world is the self-same Personality of Godhead, but it appears to be something else beyond or besides the Lord. It appears so because of its being separated from the Lord by means of kāla. It is something like the tape-recorded voice of a person who is now separated from the voice. As the tape recording is situated on the tape, so the whole cosmic manifestation is situated on the material energy and appears separate by means of kāla. The material manifestation is therefore the objective manifestation of the Supreme Lord and exhibits His impersonal feature so much adored by impersonalist philosophers.

TEXT 13

yathedānīṁ tathāgre ca

paścād apy etad īdṛśam

SYNONYMS

yathā-as it is; idānīm-at present; tathā-so it was; agre-in the beginning; ca-and; paścāt-at the end; api-also; etat īdṛśam-it continues to be the same.

This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.

There is a systematic schedule for the perpetual manifestation, maintenance and annihilation of the material world, as stated in Bhagavad-gītā (9.8): bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt. As it is created now and as it will be destroyed later on, so also it existed in the past and again will be created, maintained and destroyed in due course of time. Therefore, the systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Māyāvādī philosophers.

TEXT 14

sargo nava-vidhas tasya

prākṛto vaikṛtas tu yaḥ

kāla-dravya-guṇair asya

tri-vidhaḥ pratisaṅkramaḥ

SYNONYMS

sargaḥ-creation; nava-vidhaḥ-of nine different kinds; tasya-its; prākṛtaḥ-material; vaikṛtaḥ-by the modes of material nature; tu-but; yaḥ-that which; kāla-eternal time; dravya-matter; guṇaiḥ-qualities; asya-its; tri-vidhaḥ-three kinds; pratisaṅkramaḥ-annihilation.

There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one's work.

The scheduled creations and annihilations take place in terms of the supreme will. There are other creations due to interactions of material elements which take place by the intelligence of Brahmā. Later these will be more explicitly explained. At present, only preliminary information is given. The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one's qualitative actions and reactions.

TEXT 15

ādyas tu mahataḥ sargo

guṇa-vaiṣamyam ātmanaḥ

dvitīyas tv ahamo yatra

dravya-jñāna-kriyodayaḥ

SYNONYMS

ādyaḥ-the first; tu-but; mahataḥ-of the total emanation from the Lord; sargaḥ-creation; guṇa-vaiṣamyam-interaction of the material modes; ātmanaḥ-of the Supreme; dvitīyaḥ-the second; tu-but; ahamaḥ-false ego; yatra-wherein; dravya-material ingredients; jñāna-material knowledge; kriyā-udayaḥ-awakening of activities (work).

Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.

The first emanation from the Supreme Lord for material creation is called the mahat-tattva. The interaction of the material modes is the cause of false identification, or the sense that a living being is made of material elements. This false ego is the cause of identifying the body and mind with the soul proper. Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Jñāna indicates the senses which are sources of knowledge, and their controlling deities. Work entails the working organs and their controlling deities. All these are generated in the second creation.

TEXT 16

bhūta-sargas tṛtīyas tu

tan-mātro dravya-śaktimān

caturtha aindriyaḥ sargo

yas tu jñāna-kriyātmakaḥ

SYNONYMS

bhūta-sargaḥ-creation of matter; tṛtīyaḥ-is the third; tu-but; tat-mātraḥ-sense perception; dravya-of the elements; śaktimān-generator; caturthaḥ-the fourth; aindriyaḥ-in the matter of the senses; sargaḥ-creation; yaḥ-that which; tu-but; jñāna-knowledge-acquiring; kriyā-working; ātmakaḥ-basically.

The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.

TEXT 17

vaikāriko deva-sargaḥ

pañcamo yan-mayaṁ manaḥ

ṣaṣṭhas tu tamasaḥ sargo

yas tv abuddhi-kṛtaḥ prabhoḥ

SYNONYMS

vaikārikaḥ-interaction of the mode of goodness; deva-the demigods, or controlling deities; sargaḥ-creation; pañcamaḥ-fifth; yat-that which; mayam-sum total; manaḥ-mind; ṣaṣṭhaḥ-sixth; tu-but; tamasaḥ-of darkness; sargaḥ-creation; yaḥ-that which; tu-expletive; abuddhi-kṛtaḥ-made foolish; prabhoḥ-of the master.

The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.

The demigods in the higher planets are called devas because they are all devotees of Lord Viṣṇu. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ: all the devotees of Lord Viṣṇu are devas, or demigods, whereas all others are asuras. That is the division of the devas and the asuras. Devas are situated in the mode of goodness of material nature, whereas the asuras are situated in the modes of passion or ignorance. The demigods, or controlling deities, are entrusted with departmental management of all the different functions of the material world. For example, one of our sense organs, the eye, is controlled by light, light is distributed by the sun rays, and their controlling deity is the sun. Similarly, mind is controlled by the moon. All other senses, both for working and for acquiring knowledge, are controlled by the different demigods. The demigods are assistants of the Lord in the management of material affairs.

After the creation of the demigods, all entities are covered by the darkness of ignorance. Each and every living being in the material world is conditioned by his mentality of lording it over the resources of material nature. Although a living entity is the master of the material world, he is conditioned by ignorance, by the false impression of being the proprietor of material things.

The energy of the Lord called avidyā is the bewildering factor of the conditioned souls. The material nature is called avidyā, or ignorance, but to the devotees of the Lord engaged in pure devotional service, this energy becomes vidyā, or pure knowledge. This is confirmed in Bhagavad-gītā. The energy of the Lord transforms from mahāmāyā to yogamāyā and appears to pure devotees in her real feature. The material nature therefore appears to function in three phases: as the creative principle of the material world, as ignorance and as knowledge. As disclosed in the previous verse, in the fourth creation the power of knowledge is also created. The conditioned souls are not originally fools, but by the influence of the avidyā function of material nature they are made fools, and thus they are unable to utilize knowledge in the proper channel.

By the influence of darkness, the conditioned soul forgets his relationship with the Supreme Lord and is overwhelmed by attachment, hatred, pride, ignorance and false identification, the five kinds of illusion that cause material bondage.

TEXT 18

ṣaḍ ime prākṛtāḥ sargā

vaikṛtān api me śṛṇu

rajo-bhājo bhagavato

līleyaṁ hari-medhasaḥ

SYNONYMS

ṣaṭ-six; ime-all these; prākṛtāḥ-of the material energy; sargāḥ-creations; vaikṛtān-secondary creations by Brahmā; api-also; me-from me; śṛṇu-just hear; rajaḥ-bhājaḥ-of the incarnation of the mode of passion (Brahmā); bhagavataḥ-of the greatly powerful; līlā-pastime; iyam-this; hari-the Supreme Personality of Godhead; medhasaḥ-of one who has such a brain.

All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahmā, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.

TEXT 19

saptamo mukhya-sargas tu

ṣaḍ-vidhas tasthuṣāṁ ca yaḥ

vanaspaty-oṣadhi-latā-

tvaksārā vīrudho drumāḥ

SYNONYMS

saptamaḥ-the seventh; mukhya-principle; sargaḥ-creation; tu-indeed; ṣaṭ-vidhaḥ-six kinds of; tasthuṣām-of those who do not move; ca-also; yaḥ-those; vanaspati-fruit trees without flowers; oṣadhi-trees and plants existing until the fruit is ripe; latā-creepers; tvaksārāḥ-pipe plants; vīrudhaḥ-creepers without support; drumāḥ-trees with flowers and fruits.

The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.

TEXT 20

utsrotasas tamaḥ-prāyā

antaḥ-sparśā viśeṣiṇaḥ

SYNONYMS

utsrotasaḥ-they seek their subsistence upwards; tamaḥ-prāyāḥ-almost unconscious; antaḥ-sparśāḥ-slightly feeling within; viśeṣiṇaḥ-with varieties of manifestation.

All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.

TEXT 21

tiraścām aṣṭamaḥ sargaḥ

so 'ṣṭāviṁśad-vidho mataḥ

avido bhūri-tamaso

ghrāṇa-jñā hṛdy avedinaḥ

SYNONYMS

tiraścām-species of lower animals; aṣṭamaḥ-the eighth; sargaḥ-creation; saḥ-they are; aṣṭāviṁśat-twenty-eight; vidhaḥ-varieties; mataḥ-considered; avidaḥ-without knowledge of tomorrow; bhūri-extensively; tamasaḥ-ignorant; ghrāṇa-jñāḥ-can know desirables by smell; hṛdi avedinaḥ-can remember very little in the heart.

The eighth creation is that of the lower species of life, and they are of different varieties, numbering twenty-eight. They are all extensively foolish and ignorant. They know their desirables by smell, but are unable to remember anything within the heart.

In the Vedas the symptoms of the lower animals are described as follows: athetareṣāṁ paśūnāḥ aśanāpipāse evābhivijñānaṁ na vijñātaṁ vadanti na vijñātaṁ paśyanti na viduḥ śvastanaṁ na lokālokāv iti; yad vā, bhūri-tamaso bahu-ruṣaḥ ghrāṇenaiva jānanti hṛdyaṁ prati svapriyaṁ vastv eva vindanti bhojana-śayanādy-arthaṁ gṛhṇanti. "Lower animals have knowledge only of their hunger and thirst. They have no acquired knowledge, no vision. Their behavior exhibits no dependence on formalities. Extensively ignorant, they can know their desirables only by smell, and by such intelligence only can they understand what is favorable and unfavorable. Their knowledge is concerned only with eating and sleeping." Therefore, even the most ferocious lower animals, such as tigers, can be tamed simply by regularly supplying meals and accommodations for sleeping. Only snakes cannot be tamed by such an arrangement.

TEXT 22

gaur ajo mahiṣaḥ kṛṣṇaḥ

sūkaro gavayo ruruḥ

dvi-śaphāḥ paśavaś ceme

avir uṣṭraś ca sattama

SYNONYMS

gauḥ-the cow; ajaḥ-the goat; mahiṣaḥ-the buffalo; kṛṣṇaḥ-a kind of stag; sūkaraḥ-hog; gavayaḥ-a species of animal; ruruḥ-deer; dvi-śaphāḥ-having two hooves; paśavaḥ-animals; ca-also; ime-all these; aviḥ-lamb; uṣṭraḥ-camel; ca-and; sattama-O purest.

O purest Vidura, of the lower animals the cow, goat, buffalo, kṛṣṇa stag, hog, gavaya animal, deer, lamb and camel all have two hooves.

TEXT 23

kharo 'śvo 'śvataro gauraḥ

śarabhaś camarī tathā

ete caika-śaphāḥ kṣattaḥ

śṛṇu pañca-nakhān paśūn

SYNONYMS

kharaḥ-ass; aśvaḥ-horse; aśvataraḥ-mule; gauraḥ-white deer; śarabhaḥ-bison; camarī-wild cow; tathā-thus; ete-all these; ca-and; eka-only one; śaphāḥ-hoof; kṣattaḥ-O Vidura; śṛṇu-just hear now; pañca-five; nakhān-nails; paśūn-animals.

The horse, mule, ass, gaura, śarabha bison and wild cow all have only one hoof. Now you may hear from me about the animals who have five nails.

TEXT 24

śvā sṛgālo vṛko vyāghro

mārjāraḥ śaśa-śallakau

siṁhaḥ kapir gajaḥ kūrmo

godhā ca makarādayaḥ

SYNONYMS

śvā-dog; sṛgālaḥ-jackal; vṛkaḥ-fox; vyāghraḥ-tiger; mārjāraḥ-cat; śaśa-rabbit; śallakau-sajāru (with thorns on the body); siṁhaḥ-lion; kapiḥ-monkey; gajaḥ-elephant; kūrmaḥ-tortoise; godhā-gosāpa (snake with four legs); ca-also; makara-ādayaḥ-the alligator and others.

The dog, jackal, tiger, fox, cat, rabbit, sajāru, lion, monkey, elephant, tortoise, alligator, gosāpa, etc., all have five nails in their claws. They are known as pañca-nakhas, or animals having five nails.

TEXT 25

kaṅka-gṛdhra-baka-śyena-

bhāsa-bhallūka-barhiṇaḥ

haṁsa-sārasa-cakrāhva-

kākolūkādayaḥ khagāḥ

SYNONYMS

kaṅka-heron; gṛdhra-vulture; baka-crane; śyena-hawk; bhāsa-the bhāsa; bhallūka-the bhallūka; barhiṇaḥ-the peacock; haṁsa-swan; sārasa-the sārasa; cakrāhva-the cakravāka; kāka-crow; ulūka-owl; ādayaḥ-and others; khagāḥ-the birds.

The heron, vulture, crane, hawk, bhāsa, bhallūka, peacock, swan, sārasa, cakravāka, crow, owl and others are the birds.

TEXT 26

arvāk-srotas tu navamaḥ

kṣattar eka-vidho nṛṇām

rajo 'dhikāḥ karma-parā

duḥkhe ca sukha-māninaḥ

SYNONYMS

arvāk-downwards; srotaḥ-passage of food; tu-but; navamaḥ-the ninth; kṣattaḥ-O Vidura; eka-vidhaḥ-one species; nṛṇām-of human beings; rajaḥ-the mode of passion; adhikāḥ-very prominent; karma-parāḥ-interested in working; duḥkhe-in misery; ca-but; sukha-happiness; māninaḥ-thinking.

The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.

The human being is more passionate than the animals, and thus the sex life of the human being is more irregular. The animals have their due time for sexual intercourse, but the human being has no regular time for such activities. The human being is endowed with a higher, advanced stage of consciousness for getting relief from the existence of material miseries, but due to his ignorance he thinks that his higher consciousness is meant for advancing in the material comforts of life. Thus his intelligence is misused in the animal propensities-eating, sleeping, defending and mating-instead of spiritual realization. By advancing in material comforts the human being puts himself into a more miserable condition, but, illusioned by the material energy, he always thinks himself happy, even while in the midst of misery. Such misery of human life is distinct from the natural comfortable life enjoyed even by the animals.

TEXT 27

vaikṛtās traya evaite

deva-sargaś ca sattama

vaikārikas tu yaḥ proktaḥ

kaumāras tūbhayātmakaḥ

SYNONYMS

vaikṛtāḥ-creations of Brahmā; trayaḥ-three kinds; eva-certainly; ete-all these; deva-sargaḥ-appearance of the demigods; ca-also; sattama-O good Vidura; vaikārikaḥ-creation of demigods by nature; tu-but; yaḥ-which; proktaḥ-described before; kaumāraḥ-the four Kumāras; tu-but; ubhaya-ātmakaḥ-both ways (namely vaikṛta and prākṛta).

O good Vidura, these last three creations and the creation of demigods (the tenth creation) are vaikṛta creations, which are different from the previously described prākṛta (natural) creations. The appearance of the Kumāras is both.

TEXTS 28–29

deva-sargaś cāṣṭa-vidho

vibudhāḥ pitaro 'surāḥ

gandharvāpsarasaḥ siddhā

yakṣa-rakṣāṁsi cāraṇāḥ

bhūta-preta-piśācāś ca

vidyādhrāḥ kinnarādayaḥ

daśaite vidurākhyātāḥ

sargās te viśva-sṛk-kṛtāḥ

SYNONYMS

deva-sargaḥ-creation of the demigods; ca-also; aṣṭa-vidhaḥ-eight kinds; vibudhāḥ-the demigods; pitaraḥ-the forefathers; asurāḥ-the demons; gandharva-the expert artisans in the higher planets; apsarasaḥ-the angels; siddhāḥ-persons who are perfect in mystic powers; yakṣa-the superprotectors; rakṣāṁsi-giants; cāraṇāḥ-the celestial singers; bhūta-jinn; preta-evil spirits; piśācāḥ-attendant spirits; ca-also; vidyādhrāḥ-the celestial denizens named Vidyādharas; kinnara-superhuman beings; ādayaḥ-and others; daśa ete-all these ten (creations); vidura-O Vidura; ākhyātāḥ-described; sargāḥ-creations; te-unto you; viśva-sṛk-the creator of the universe (Brahmā); kṛtāḥ-done by him.

The creation of the demigods is of eight varieties: (1) the demigods, (2) the forefathers, (3) the asuras, or demons, (4) the Gandharvas and Apsarās, or angels, (5) the Yakṣas and Rākṣasas, (6) the Siddhas, Cāraṇas and Vidyādharas, (7) the Bhūtas, Pretas and Piśācas, and (8) the superhuman beings, celestial singers, etc. All are created by Brahmā, the creator of the universe.

As explained in the Second Canto of Śrīmad-Bhāgavatam, the Siddhas are inhabitants of Siddhaloka, where the residents travel in space without vehicles. At their mere will they can pass from one planet to another without difficulty. Therefore, in the upper planets the inhabitants are far superior to the inhabitants of this planet in all matters of art, culture and science, since they possess brains superior to those of human beings. The spirits and jinn mentioned in this connection are also counted among the demigods because they are able to perform uncommon functions not possible for men.

TEXT 30

ataḥ paraṁ pravakṣyāmi

vaṁśān manvantarāṇi ca

evaṁ rajaḥ-plutaḥ sraṣṭā

kalpādiṣv ātmabhūr hariḥ

sṛjaty amogha-saṅkalpa

ātmaivātmānam ātmanā

SYNONYMS

ataḥ-here; param-after; pravakṣyāmi-I shall explain; vaṁśān-descendants; manvantarāṇi-different advents of Manus; ca-and; evam-thus; rajaḥ-plutaḥ-infused with the mode of passion; sraṣṭā-the creator; kalpa-ādiṣu-in different millenniums; ātma-bhūḥ-self-advent; hariḥ-the Personality of Godhead; sṛjati-creates; amogha-unfailing; saṅkalpaḥ-determination; ātmā eva-He Himself; ātmānam-Himself; ātmanā-by His own energy.

Now I shall describe the descendants of the Manus. The creator, Brahmā, as the incarnation of the passion mode of the Personality of Godhead, creates the universal affairs with unfailing desires in every millennium by the force of the Lord's energy.

The cosmic manifestation is an expansion of one of the many energies of the Supreme Personality of Godhead; the creator and the created are both emanations of the same Supreme Truth, as stated in the beginning of the Bhāgavatam: janmādy asya yataḥ [SB 1.1.1].

Thus end the Bhaktivedanta purports of the Third Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Divisions of the Creation."

Chapter Eleven

Calculation of Time, from the Atom

TEXT 1

maitreya uvāca

caramaḥ sad-viśeṣāṇām

aneko 'saṁyutaḥ sadā

paramāṇuḥ sa vijñeyo

nṛṇām aikya-bhramo yataḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; caramaḥ-ultimate; sat-effect; viśeṣāṇām-symptoms; anekaḥ-innumerable; asaṁyutaḥ-unmixed; sadā-always; parama-aṇuḥ-atoms; saḥ-that; vijñeyaḥ-should be understood; nṛṇām-of men; aikya-oneness; bhramaḥ-mistaken; yataḥ-from which.

The material manifestation's ultimate particle, which is indivisible and not formed into a body, is called the atom. It exists always as an invisible identity, even after the dissolution of all forms. The material body is but a combination of such atoms, but it is misunderstood by the common man.

The atomic description of the Śrīmad-Bhāgavatam is almost the same as the modern science of atomism, and this is further described in the Paramāṇu-vāda of Kaṇāda. In modern science also, the atom is accepted as the ultimate indivisible particle of which the universe is composed. Śrīmad-Bhāgavatam is the full text of all descriptions of knowledge, including the theory of atomism. The atom is the minute subtle form of eternal time.

TEXT 2

sata eva padārthasya

svarūpāvasthitasya yat

kaivalyaṁ parama-mahān

aviśeṣo nirantaraḥ

SYNONYMS

sataḥ-of the effective manifestation; eva-certainly; pada-arthasya-of physical bodies; svarūpa-avasthitasya-staying in the same form even to the time of dissolution; yat-that which; kaivalyam-oneness; parama-the supreme; mahān-unlimited; aviśeṣaḥ-forms; nirantaraḥ-eternally.

Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness. There are certainly different bodies in physical forms, but the atoms themselves form the complete manifestation.

TEXT 3

evaṁ kālo 'py anumitaḥ

saukṣmye sthaulye ca sattama

saṁsthāna-bhuktyā bhagavān

avyakto vyakta-bhug vibhuḥ

SYNONYMS

evam-thus; kālaḥ-time; api-also; anumitaḥ-measured; saukṣmye-in the subtle; sthaulye-in the gross forms; ca-also; sattama-O best; saṁsthāna-combinations of the atoms; bhuktyā-by the motion; bhagavān-the Supreme Personality of Godhead; avyaktaḥ-unmanifested; vyakta-bhuk-controlling all physical movement; vibhuḥ-the great potential.

One can estimate time by measuring the movement of the atomic combination of bodies. Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world.

TEXT 4

sa kālaḥ paramāṇur vai

yo bhuṅkte paramāṇutām

sato 'viśeṣa-bhug yas tu

sa kālaḥ paramo mahān

SYNONYMS

saḥ-that; kālaḥ-eternal time; parama-aṇuḥ-atomic; vai-certainly; yaḥ-which; bhuṅkte-passes through; parama-aṇutām-the space of an atom; sataḥ-of the entire aggregate; aviśeṣa-bhuk-passing through the nondual exhibition; yaḥ tu-which; saḥ-that; kālaḥ-time; paramaḥ-the supreme; mahān-the great.

Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time.

Time and space are two correlative terms. Time is measured in terms of its covering a certain space of atoms. Standard time is calculated in terms of the movement of the sun. The time covered by the sun in passing over an atom is calculated as atomic time. The greatest time of all covers the entire existence of the nondual manifestation. All the planets rotate and cover space, and space is calculated in terms of atoms. Each planet has its particular orbit for rotating, in which it moves without deviation, and similarly the sun has its orbit. The complete calculation of the time of creation, maintenance and dissolution, measured in terms of the circulation of the total planetary systems until the end of creation, is known as the supreme kāla.

TEXT 5

aṇur dvau paramāṇū syāt

trasareṇus trayaḥ smṛtaḥ

jālārka-raśmy-avagataḥ

kham evānupatann agāt

SYNONYMS

aṇuḥ-double atom; dvau-two; parama-aṇu-atoms; syāt-become; trasareṇuḥ-hexatom; trayaḥ-three; smṛtaḥ-considered; jāla-arka-of sunshine through the holes of a window screen; raśmi-by the rays; avagataḥ-can be known; kham eva-towards the sky; anupatan agāt-going up.

The division of gross time is calculated as follows: two atoms make one double atom, and three double atoms make one hexatom. This hexatom is visible in the sunshine which enters through the holes of a window screen. One can clearly see that the hexatom goes up towards the sky.

The atom is described as an invisible particle, but when six such atoms combine together, they are called a trasareṇu, and this is visible in the sunshine pouring through the holes of a window screen.

TEXT 6

trasareṇu-trikaṁ bhuṅkte

yaḥ kālaḥ sa truṭiḥ smṛtaḥ

śata-bhāgas tu vedhaḥ syāt

tais tribhis tu lavaḥ smṛtaḥ

SYNONYMS

trasareṇu-trikam-combination of three hexatoms; bhuṅkte-as they take time to integrate; yaḥ-that which; kālaḥ-duration of time; saḥ-that; truṭiḥ-by the name truṭi; smṛtaḥ-is called; śata-bhāgaḥ-one hundred truṭis; tu-but; vedhaḥ-called a vedha; syāt-it so happens; taiḥ-by them; tribhiḥ-three times; tu-but; lavaḥ-lava; smṛtaḥ-so called.

The time duration needed for the integration of three trasareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava.

It is calculated that if a second is divided into 1687.5 parts, each part is the duration of a truṭi, which is the time occupied in the integration of eighteen atomic particles. Such a combination of atoms into different bodies creates the calculation of material time. The sun is the central point for calculating all different durations.

TEXT 7

nimeṣas tri-lavo jñeya

āmnātas te trayaḥ kṣaṇaḥ

kṣaṇān pañca viduḥ kāṣṭhāṁ

laghu tā daśa pañca ca

SYNONYMS

nimeṣaḥ-the duration of time called a nimeṣa; tri-lavaḥ-the duration of three lavas; jñeyaḥ-is to be known; āmnātaḥ-it is so called; te-they; trayaḥ-three; kṣaṇaḥ-the duration of time called a kṣaṇa; kṣaṇān-such kṣaṇas; pañca-five; viduḥ-one should understand; kāṣṭhām-the duration of time called a kāṣṭhā; laghu-the duration of time called a laghu; tāḥ-those; daśa pañca-fifteen; ca-also.

The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa, five kṣaṇas combined together make one kāṣṭhā, and fifteen kāṣṭhās make one laghu.

By calculation it is found that one laghu is equal to two minutes. The atomic calculation of time in terms of Vedic wisdom may be converted into present time with this understanding.

TEXT 8

laghūni vai samāmnātā

daśa pañca ca nāḍikā

te dve muhūrtaḥ praharaḥ

ṣaḍ yāmaḥ sapta vā nṛṇām

SYNONYMS

laghūni-such laghus (each of two minutes); vai-exactly; samāmnātā-is called; daśa pañca-fifteen; ca-also; nāḍikā-a nāḍikā; te-of them; dve-two; muhūrtaḥ-a moment; praharaḥ-three hours; ṣaṭ-six; yāmaḥ-one fourth of a day or night; sapta-seven; vā-or; nṛṇām-of human calculation.

Fifteen laghus make one nāḍikā, which is also called a daṇḍa. Two daṇḍas make one muhūrta, and six or seven daṇḍas make one fourth of a day or night, according to human calculation.

TEXT 9

dvādaśārdha-palonmānaṁ

caturbhiś catur-aṅgulaiḥ

svarṇa-māṣaiḥ kṛta-cchidraṁ

yāvat prastha-jala-plutam

SYNONYMS

dvādaśa-ardha-six; pala-of the scale of weight; unmānam-measuring pot; caturbhiḥ-by weight of four; catuḥ-aṅgulaiḥ-four fingers by measure; svarṇa-of gold; māṣaiḥ-of the weight; kṛta-chidram-making a hole; yāvat-as long as; prastha-measuring one prastha; jala-plutam-filled by water.

The measuring pot for one nāḍikā, or daṇḍa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇḍa.

It is advised herein that the bore in the copper measuring pot must be made with a probe weighing not more than four māṣa and measuring not longer than four fingers. This regulates the diameter of the hole. The pot is submerged in water, and the overflooding time is called a daṇḍa. This is another way of measuring the duration of a daṇḍa, just as time is measured by sand in a glass. It appears that in the days of Vedic civilization there was no dearth of knowledge in physics, chemistry or higher mathematics. Measurements were calculated in different ways, as simply as could be done.

TEXT 10

yāmāś catvāraś catvāro

martyānām ahanī ubhe

pakṣaḥ pañca-daśāhāni

śuklaḥ kṛṣṇaś ca mānada

SYNONYMS

yāmāḥ-three hours; catvāraḥ-four; catvāraḥ-and four; martyānām-of the human beings; ahanī-duration of day; ubhe-both day and night; pakṣaḥ-fortnight; pañca-daśa-fifteen; ahāni-days; śuklaḥ-white; kṛṣṇaḥ-black; ca-also; mānada-measured.

It is calculated that there are four praharas, which are also called yāmas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.

TEXT 11

tayoḥ samuccayo māsaḥ

pitṝṇāṁ tad ahar-niśam

dvau tāv ṛtuḥ ṣaḍ ayanaṁ

dakṣiṇaṁ cottaraṁ divi

SYNONYMS

tayoḥ-of them; samuccayaḥ-aggregate; māsaḥ-month; pitṝṇām-of the Pitā planets; tat-that (month); ahaḥ-niśam-day and night; dvau-two; tau-months; ṛtuḥ-a season; ṣaṭ-six; ayanam-the movement of the sun in six months; dakṣiṇam-southern; ca-also; uttaram-northern; divi-in the heavens.

The aggregate of two fortnights is one month, and that period is one complete day and night for the Pitā planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.

TEXT 12

ayane cāhanī prāhur

vatsaro dvādaśa smṛtaḥ

saṁvatsara-śataṁ nṝṇāṁ

paramāyur nirūpitam

SYNONYMS

ayane-in the solar movement (of six months); ca-and; ahanī-a day of the demigods; prāhuḥ-it is said; vatsaraḥ-one calendar year; dvādaśa-twelve months; smṛtaḥ-is so called; saṁvatsara-śatam-one hundred years; nṝṇām-of human beings; parama-āyuḥ-duration of life; nirūpitam-is estimated.

Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.

TEXT 13

graharkṣa-tārā-cakra-sthaḥ

paramāṇv-ādinā jagat

saṁvatsarāvasānena

paryety animiṣo vibhuḥ

SYNONYMS

graha-influential planets like the moon; ṛkṣa-luminaries like Aśvinī; tārā-stars; cakra-sthaḥ-in the orbit; parama-aṇu-ādinā-along with the atoms; jagat-the entire universe; saṁvatsara-avasānena-by the end of one year; paryeti-completes its orbit; animiṣaḥ-the eternal time; vibhuḥ-the Almighty.

Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kāla.

In the Brahma-saṁhitā it is stated that the sun is the eye of the Supreme and it rotates in its particular orbit of time. Similarly, beginning from the sun down to the atom, all bodies are under the influence of the kāla-cakra, or the orbit of eternal time, and each of them has a scheduled orbital time of one saṁvatsara.

TEXT 14

saṁvatsaraḥ parivatsara

iḍā-vatsara eva ca

anuvatsaro vatsaraś ca

viduraivaṁ prabhāṣyate

SYNONYMS

saṁvatsaraḥ-orbit of the sun; parivatsaraḥ-circumambulation of Bṛhaspati; iḍā-vatsaraḥ-orbit of the stars; eva-as they are; ca-also; anuvatsaraḥ-orbit of the moon; vatsaraḥ-one calendar year; ca-also; vidura-O Vidura; evam-thus; prabhāṣyate-they are so told.

There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.

The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge. The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead. Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord. As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.

One truṭi-8/13,500second
One vedha-8/135second
One lava-8/45second
One nimeṣa-8/15second
One kṣaṇa-8/5second
One kāṣṭhā-8seconds
One laghu-2minutes
One daṇḍa-30minutes
One prahara-3hours
One day-2hours
One night-12hours
One pakṣa-15days

Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.

The Brahma-saṁhitā (5.52) affirms this control in this way:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light."

TEXT 15

yaḥ sṛjya-śaktim urudhocchvasayan sva-śaktyā

puṁso 'bhramāya divi dhāvati bhūta-bhedaḥ

kālākhyayā guṇamayaṁ kratubhir vitanvaṁs

tasmai baliṁ harata vatsara-pañcakāya

SYNONYMS

yaḥ-one who; sṛjya-of creation; śaktim-the seeds; urudhā-in various ways; ucchvasayan-invigorating; sva-śaktyā-by his own energy; puṁsaḥ-of the living entity; abhramāya-to dissipate darkness; divi-during the daytime; dhāvati-moves; bhūta-bhedaḥ-distinct from all other material form; kāla-ākhyayā-by the name eternal time; guṇa-mayam-the material results; kratubhiḥ-by offerings; vitanvan-enlarging; tasmai-unto him; balim-ingredients of offerings; harata-one should offer; vatsara-pañcakāya-offerings every five years.

O Vidura, the sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.

TEXT 16

vidura uvāca

pitṛ-deva-manuṣyāṇām

āyuḥ param idaṁ smṛtam

pareṣāṁ gatim ācakṣva

ye syuḥ kalpād bahir vidaḥ

SYNONYMS

viduraḥ uvāca-Vidura said; pitṛ-the Pitā planets; deva-the heavenly planets; manuṣyāṇām-and that of the human beings; āyuḥ-duration of life; param-final; idam-in their own measurement; smṛtam-calculated; pareṣām-of the superior living entities; gatim-duration of life; ācakṣva-kindly calculate; ye-all those who; syuḥ-are; kalpāt-from the millennium; bahiḥ-outside; vidaḥ-greatly learned.

Vidura said: I now understand the life durations of the residents of the Pitā planets and heavenly planets as well as that of the human beings. Now kindly inform me of the durations of life of those greatly learned living entities who are beyond the range of a kalpa.

The partial dissolution of the universe that takes place at the end of Brahmā's day does not affect all the planetary systems. The planets of highly learned living entities like the sages Sanaka and Bhṛgu are not affected by the dissolutions of the millenniums. All the planets are of different types, and each is controlled by a different kāla-cakra, or schedule of eternal time. The time of the earth planet is not applicable to other, more elevated planets. Therefore, Vidura herein inquires about the duration of life on other planets.

TEXT 17

bhagavān veda kālasya

gatiṁ bhagavato nanu

viśvaṁ vicakṣate dhīrā

yoga-rāddhena cakṣuṣā

SYNONYMS

bhagavān-O spiritually powerful one; veda-you know; kālasya-of the eternal time; gatim-movements; bhagavataḥ-of the Supreme Personality of Godhead; nanu-as a matter of course; viśvam-the whole universe; vicakṣate-see; dhīrāḥ-those who are self-realized; yoga-rāddhena-by dint of mystic vision; cakṣuṣā-by the eyes.

O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a self-realized person, you can see everything by the power of mystic vision.

Those who have reached the highest perfectional stage of mystic power and can see everything in the past, present and future are called tri-kāla-jñas. Similarly, the devotees of the Lord can see everything clearly that is in the revealed scriptures. The devotees of Lord Śrī Kṛṣṇa can very easily understand the science of Kṛṣṇa, as well as the situation of the material and spiritual creations, without difficulty. Devotees do not have to endeavor for any yoga-siddhi, or perfection in mystic powers. They are competent to understand everything by the grace of the Lord, who is sitting in everyone's heart.

TEXT 18

maitreya uvāca

kṛtaṁ tretā dvāparaṁ ca

kaliś ceti catur-yugam

divyair dvādaśabhir varṣaiḥ

sāvadhānaṁ nirūpitam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; kṛtam-the age of Satya; tretā-the age of Tretā; dvāparam-the age of Dvāpara; ca-also; kaliḥ-the age of Kali; ca-and; iti-thus; catuḥ-yugam-four millenniums; divyaiḥ-of the demigods; dvādaśabhiḥ-twelve; varṣaiḥ-thousands of years; sa-avadhānam-approximately; nirūpitam-ascertained.

Maitreya said: O Vidura, the four millenniums are called the Satya, Tretā, Dvāpara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.

The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods' years, including the transitional periods which are called yuga-sandhyās, comprise the total of the aforementioned four millenniums. Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years.

TEXT 19

catvāri trīṇi dve caikaṁ

kṛtādiṣu yathā-kramam

saṅkhyātāni sahasrāṇi

dvi-guṇāni śatāni ca

SYNONYMS

catvāri-four; trīṇi-three; dve-two; ca-also; ekam-one; kṛta-ādiṣu-in the Satya-yuga; yathā-kramam-and subsequently others; saṅkhyātāni-numbering; sahasrāṇi-thousands; dvi-guṇāni-twice; śatāni-hundreds; ca-also.

The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Dvāpara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.

As aforementioned, one year of the demigods is equal to 360 years of the human beings. The duration of the Satya-yuga is therefore 4,800 x 360, or 1,728,000 years. The duration of the Tretā-yuga is 3,600 x 360, or 1,296,000 years. The duration of the Dvāpara-yuga is 2,400 x 360, or 864,000 years. And the last, the Kali-yuga, is 1,200 x 360, or 432,000 years.

TEXT 20

sandhyā-sandhyāṁśayor antar

yaḥ kālaḥ śata-saṅkhyayoḥ

tam evāhur yugaṁ taj-jñā

yatra dharmo vidhīyate

SYNONYMS

sandhyā-transitional period before; sandhyā-aṁśayoḥ-and transitional period after; antaḥ-within; yaḥ-that which; kālaḥ-duration of time; śata-saṅkhyayoḥ-hundreds of years; tam eva-that period; āhuḥ-they call; yugam-millennium; tat-jñāḥ-the expert astronomers; yatra-wherein; dharmaḥ-religion; vidhīyate-is performed.

The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.

TEXT 21

dharmaś catuṣ-pān manujān

kṛte samanuvartate

sa evānyeṣv adharmeṇa

vyeti pādena vardhatā

SYNONYMS

dharmaḥ-religion; catuḥ-pāt-complete four dimensions; manujān-mankind; kṛte-in the Satya-yuga; samanuvartate-properly maintained; saḥ-that; eva-certainly; anyeṣu-in other; adharmeṇa-by the influence of irreligion; vyeti-declined; pādena-by one part; vardhatā-gradually increasing proportionately.

O Vidura, in the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.

In the Satya millennium, complete execution of religious principles prevailed. Gradually, the principles of religion decreased by one part in each of the subsequent millenniums. In other words, at present there is one part religion and three parts irreligion. Therefore people in this age are not very happy.

TEXT 22

tri-lokyā yuga-sāhasraṁ

bahir ābrahmaṇo dinam

tāvaty eva niśā tāta

yan nimīlati viśva-sṛk

SYNONYMS

tri-lokyāḥ-of the three worlds; yuga-the four yugas; sāhasram-one thousand; bahiḥ-outside of; ābrahmaṇaḥ-up to Brahmaloka; dinam-is a day; tāvatī-a similar (period); eva-certainly; niśā-is night; tāta-O dear one; yat-because; nimīlati-goes to sleep; viśva-sṛk-Brahmā.

Outside of the three planetary systems [Svarga, Martya and Pātāla], the four yugas multiplied by one thousand comprise one day on the planet of Brahmā. A similar period comprises a night of Brahmā, in which the creator of the universe goes to sleep.

When Brahmā goes to sleep in his nighttime, the three planetary systems below Brahmaloka are all submerged in the water of devastation. In his sleeping condition, Brahmā dreams about the Garbhodakaśāyī Viṣṇu and takes instruction from the Lord for the rehabilitation of the devastated area of space.

TEXT 23

niśāvasāna ārabdho

loka-kalpo 'nuvartate

yāvad dinaṁ bhagavato

manūn bhuñjaṁś catur-daśa

SYNONYMS

niśā-night; avasāne-termination; ārabdhaḥ-beginning from; loka-kalpaḥ-further creation of the three worlds; anuvartate-follows; yāvat-until; dinam-the daytime; bhagavataḥ-of the lord (Brahmā); manūn-the Manus; bhuñjan-existing through; catuḥ-daśa-fourteen.

After the end of Brahmā's night, the creation of the three worlds begins again in the daytime of Brahmā, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.

At the end of the life of each Manu there are shorter dissolutions also.

TEXT 24

svaṁ svaṁ kālaṁ manur bhuṅkte

sādhikāṁ hy eka-saptatim

SYNONYMS

svam-own; svam-accordingly; kālam-duration of life; manuḥ-Manu; bhuṅkte-enjoys; sa-adhikām-a little more than; hi-certainly; eka-saptatim-seventy-one.

Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.

The duration of life of a Manu comprises seventy-one sets of four millenniums, as described in the Viṣṇu Purāṇa. The duration of life of one Manu is about 852,000 years in the calculation of the demigods, or, in the calculation of human beings, 306,720,000 years.

TEXT 25

manvantareṣu manavas

tad-vaṁśyā ṛṣayaḥ surāḥ

bhavanti caiva yugapat

sureśāś cānu ye ca tān

SYNONYMS

manu-antareṣu-after the dissolution of each and every Manu; manavaḥ-other Manus; tat-vaṁśyāḥ-and their descendants; ṛṣayaḥ-the seven famous sages; surāḥ-devotees of the Lord; bhavanti-flourish; ca eva-also all of them; yugapat-simultaneously; sura-īśāḥ-demigods like Indra; ca-and; anu-followers; ye-all; ca-also; tān-them.

After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.

There are fourteen Manus in one day of Brahmā, and each of them has different descendants.

TEXT 26

eṣa dainan-dinaḥ sargo

brāhmas trailokya-vartanaḥ

tiryaṅ-nṛ-pitṛ-devānāṁ

sambhavo yatra karmabhiḥ

SYNONYMS

eṣaḥ-all these creations; dainam-dinaḥ-daily; sargaḥ-creation; brāhmaḥ-in terms of the days of Brahmā; trailokya-vartanaḥ-revolution of the three worlds; tiryak-animals lower than the human beings; nṛ-human beings; pitṛ-of the Pitā planets; devānām-of the demigods; sambhavaḥ-appearance; yatra-wherein; karmabhiḥ-in the cycle of fruitive activities.

In the creation, during Brahmā's day, the three planetary systems-Svarga, Martya and Pātāla-revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitās, appear and disappear in terms of their fruitive activities.

TEXT 27

manvantareṣu bhagavān

bibhrat sattvaṁ sva-mūrtibhiḥ

manv-ādibhir idaṁ viśvam

avaty udita-pauruṣaḥ

SYNONYMS

manu-antareṣu-in each change of Manu; bhagavān-the Personality of Godhead; bibhrat-manifesting; sattvam-His internal potency; sva-mūrtibhiḥ-by His different incarnations; manu-ādibhiḥ-as Manus; idam-this; viśvam-the universe; avati-maintains; udita-discovering; pauruṣaḥ-divine potencies.

In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.

TEXT 28

tamo-mātrām upādāya

pratisaṁruddha-vikramaḥ

kālenānugatāśeṣa

āste tūṣṇīṁ dinātyaye

SYNONYMS

tamaḥ-the mode of ignorance, or the darkness of night; mātrām-an insignificant portion only; upādāya-accepting; pratisaṁruddha-vikramaḥ-suspending all power of manifestation; kālena-by means of the eternal kāla; anugata-merged in; aśeṣaḥ-innumerable living entities; āste-remains; tūṣṇīm-silent; dina-atyaye-at the end of the day.

At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

This verse is an explanation of the night of Brahmā, which is the effect of the influence of time in touch with an insignificant portion of the modes of material nature in darkness. The dissolution of the three worlds is effected by the incarnation of darkness, Rudra, represented by the fire of eternal time which blazes over the three worlds. These three worlds are known as Bhūḥ, Bhuvaḥ and Svaḥ (Pātāla, Martya and Svarga). The innumerable living entities merge into that dissolution, which appears to be the dropping of the curtain of the scene of the Supreme Lord's energy, and so everything becomes silent.

TEXT 29

tam evānv api dhīyante

lokā bhūr-ādayas trayaḥ

niśāyām anuvṛttāyāṁ

nirmukta-śaśi-bhāskaram

SYNONYMS

tam-that; eva-certainly; anu-after; api dhīyante-are out of sight; lokāḥ-the planets; bhūḥ-ādayaḥ-the three worlds, Bhūḥ, Bhuvaḥ and Svaḥ; trayaḥ-three; niśāyām-in the night; anuvṛttāyām-ordinary; nirmukta-without glare; śaśi-the moon; bhāskaram-the sun.

When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.

It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.

TEXT 30

tri-lokyāṁ dahyamānāyāṁ

śaktyā saṅkarṣaṇāgninā

yānty ūṣmaṇā maharlokāj

janaṁ bhṛgv-ādayo 'rditāḥ

SYNONYMS

tri-lokyām-when the spheres of the three worlds; dahyamānāyām-being set ablaze; śaktyā-by the potency; saṅkarṣaṇa-from the mouth of Saṅkarṣaṇa; agninā-by the fire; yānti-they go; ūṣmaṇā-heated by the warmth; mahaḥ-lokāt-from Maharloka; janam-to Janaloka; bhṛgu-the sage Bhṛgu; ādayaḥ-and others; arditāḥ-being so distressed.

The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.

TEXT 31

tāvat tri-bhuvanaṁ sadyaḥ

kalpāntaidhita-sindhavaḥ

plāvayanty utkaṭāṭopa-

caṇḍa-vāteritormayaḥ

SYNONYMS

tāvat-then; tri-bhuvanam-all the three worlds; sadyaḥ-immediately after; kalpa-anta-in the beginning of the devastation; edhita-inflated; sindhavaḥ-all the oceans; plāvayanti-inundate; utkaṭa-violent; āṭopa-agitation; caṇḍa-hurricane; vāta-by winds; īrita-blown; ūrmayaḥ-waves.

At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.

It is said that the blazing fire from the mouth of Saṅkarṣaṇa rages for one hundred years of the demigods, or 36,000 human years. Then for another 36,000 years there are torrents of rain, accompanied by violent winds and waves, and the seas and oceans overflow. These reactions of worlds. People forget all these devastations of the worlds and think themselves happy in the material progress of civilization. This is called māyā, or "that which is not."

TEXT 32

antaḥ sa tasmin salila

āste 'nantāsano hariḥ

yoga-nidrā-nimīlākṣaḥ

stūyamāno janālayaiḥ

SYNONYMS

antaḥ-within; saḥ-that; tasmin-in that; salile-water; āste-there is; ananta-Ananta; āsanaḥ-on the seat of; hariḥ-the Lord; yoga-mystic; nidrā-sleep; nimīla-akṣaḥ-eyes closed; stūya-mānaḥ-being glorified; jana-ālayaiḥ-by the inhabitants of the Janaloka planets.

The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto the Lord with folded hands.

We should not understand the sleeping condition of the Lord to be the same as our sleep. Here the word yoga-nidrā is specifically mentioned, which indicates that the Lord's sleeping condition is also a manifestation of His internal potency. Whenever the word yoga is used it should be understood to refer to that which is transcendental. In the transcendental stage all activities are always present, and they are glorified by prayers of great sages like Bhṛgu.

TEXT 33

evaṁ-vidhair aho-rātraiḥ

kāla-gatyopalakṣitaiḥ

apakṣitam ivāsyāpi

paramāyur vayaḥ-śatam

SYNONYMS

evam-thus; vidhaiḥ-by the process of; ahaḥ-days; rātraiḥ-by nights; kāla-gatyā-advancement of time; upalakṣitaiḥ-by such symptoms; apakṣitam-declined; iva-just like; asya-his; api-although; parama-āyuḥ-duration of life; vayaḥ-years; śatam-one hundred.

Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One's life endures for only one hundred years, in terms of the times in the different planets.

Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.

TEXT 34

yad ardham āyuṣas tasya

parārdham abhidhīyate

pūrvaḥ parārdho 'pakrānto

hy aparo 'dya pravartate

SYNONYMS

yat-that which; ardham-half; āyuṣaḥ-of the duration of life; tasya-his; parārdham-a parārdha; abhidhīyate-is called; pūrvaḥ-the former; para-ardhaḥ-half of the duration of life; apakrāntaḥ-having passed; hi-certainly; aparaḥ-the latter; adya-in this millennium; pravartate-shall begin.

The one hundred years of Brahmā's life are divided into two parts, the first half and the second half. The first half of the duration of Brahmā's life is already over, and the second half is now current.

The duration of one hundred years in the life of Brahmā has already been discussed in many places in this work, and it is described in Bhagavad-gītā (8.17) also. Fifty years of the life of Brahmā are already over, and fifty years are yet to be completed; then, for Brahmā also, death is inevitable.

TEXT 35

pūrvasyādau parārdhasya

brāhmo nāma mahān abhūt

kalpo yatrābhavad brahmā

śabda-brahmeti yaṁ viduḥ

SYNONYMS

pūrvasya-of the first half; ādau-in the beginning; para-ardhasya-of the superior half; brāhmaḥ-Brāhma-kalpa; nāma-of the name; mahān-very great; abhūt-was manifest; kalpaḥ-millennium; yatra-whereupon; abhavat-appeared; brahmā-Lord Brahmā; śabda-brahma iti-the sounds of the Vedas; yam-which; viduḥ-they know.

In the beginning of the first half of Brahmā's life, there was a millennium called Brāhma-kalpa, wherein Lord Brahmā appeared. The birth of the Vedas was simultaneous with Brahmā's birth.

According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 36

tasyaiva cānte kalpo 'bhūd

yaṁ pādmam abhicakṣate

yad dharer nābhi-sarasa

āsīl loka-saroruham

SYNONYMS

tasya-of the Brāhma-kalpa; eva-certainly; ca-also; ante-at the end of; kalpaḥ-millennium; abhūt-came into existence; yam-which; pādmam-Pādma; abhicakṣate-is called; yat-in which; hareḥ-of the Personality of Godhead; nābhi-in the navel; sarasaḥ-from the reservoir of water; āsīt-there was; loka-of the universe; saroruham-lotus.

The millennium which followed the first Brāhma millennium is known as the Pādma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.

The millennium following the Brāhma-kalpa is known as the Pādma-kalpa because the universal lotus grows in that millennium. The Pādma-kalpa is also called the Pitṛ-kalpa in certain Purāṇas.

TEXT 37

ayaṁ tu kathitaḥ kalpo

dvitīyasyāpi bhārata

vārāha iti vikhyāto

yatrāsīc chūkaro hariḥ

SYNONYMS

ayam-this; tu-but; kathitaḥ-known as; kalpaḥ-the current millennium; dvitīyasya-of the second half; api-certainly; bhārata-O descendant of Bharata; vārāhaḥ-Vārāha; iti-thus; vikhyātaḥ-is celebrated; yatra-in which; āsīt-appeared; śūkaraḥ-hog shape; hariḥ-the Personality of Godhead.

O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.

The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhma-kalpa in the beginning of the first half appears to be the Pādma-kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.

TEXT 38

kālo 'yaṁ dvi-parārdhākhyo

nimeṣa upacaryate

avyākṛtasyānantasya

hy anāder jagad-ātmanaḥ

SYNONYMS

kālaḥ-eternal time; ayam-this (as measured by Brahmā's duration of life); dvi-parārdha-ākhyaḥ-measured by the two halves of Brahmā's life; nimeṣaḥ-less than a second; upacaryate-is so measured; avyākṛtasya-of one who is unchanged; anantasya-of the unlimited; hi-certainly; anādeḥ-of the beginningless; jagat-ātmanaḥ-of the soul of the universe.

The duration of the two parts of Brahmā's life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.

The great sage Maitreya has given a considerable description of the time of different dimensions, beginning from the atom up to the duration of the life of Brahmā. Now he attempts to give some idea of the time of the unlimited Personality of Godhead. He just gives a hint of His unlimited time by the standard of the life of Brahmā. The entire duration of the life of Brahmā is calculated to be less than a second of the Lord's time, and it is explained in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-Viṣṇu. All the heads of the innumerable universes [the Brahmās] live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.

There is complete agreement between Śrīmad-Bhāgavatam and the Brahma-saṁhitā. Eternal time is never lost along with the life of Brahmā. It continues, but it has no ability to control the Supreme Personality of Godhead because the Lord is the controller of time. In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute plane.

TEXT 39

kālo 'yaṁ paramāṇv-ādir

dvi-parārdhānta īśvaraḥ

naiveśituṁ prabhur bhūmna

īśvaro dhāma-māninām

SYNONYMS

kālaḥ-the eternal time; ayam-this; parama-aṇu-atom; ādiḥ-beginning from; dvi-parārdha-two superdurations of time; antaḥ-to the end; īśvaraḥ-controller; na-never; eva-certainly; īśitum-to control; prabhuḥ-capable; bhūmnaḥ-of the Supreme; īśvaraḥ-controller; dhāma-māninām-of those who are body conscious.

Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahmā's life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.

TEXT 40

vikāraiḥ sahito yuktair

viśeṣādibhir āvṛtaḥ

āṇḍakośo bahir ayaṁ

pañcāśat-koṭi-vistṛtaḥ

SYNONYMS

vikāraiḥ-by the transformation of the elements; sahitaḥ-along with; yuktaiḥ-being so amalgamated; viśeṣa-manifestations; ādibhiḥ-by them; āvṛtaḥ-covered; āṇḍa-kośaḥ-the universe; bahiḥ-outside; ayam-this; pañcāśat-fifty; koṭi-ten million; vistṛtaḥ-widespread.

This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.

As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.

TEXT 41

daśottarādhikair yatra

praviṣṭaḥ paramāṇuvat

lakṣyate 'ntar-gatāś cānye

koṭiśo hy aṇḍa-rāśayaḥ

SYNONYMS

daśa-uttara-adhikaiḥ-with ten times greater thickness; yatra-in which; praviṣṭaḥ-entered; parama-aṇu-vat-like atoms; lakṣyate-it (the mass of universes) appears; antaḥ-gatāḥ-come together; ca-and; anye-in the other; koṭiśaḥ-clustered; hi-for; aṇḍa-rāśayaḥ-huge combination of universes.

The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.

The coverings of the universes are also constituted of the elements of earth, water, fire, air and ether, and each is ten times thicker than the one before. The first covering of the universe is earth, and it is ten times thicker than the universe itself. If the universe is four billion miles in size, then the size of the earthly covering of the universe is four billion times ten. The covering of water is ten times greater than the earthly covering, the covering of fire is ten times greater than the watery covering, the covering of air is ten times greater than that of the fire, the covering of ether is ten times greater still than that of air, and so on. The universe within the coverings of matter appears to be like an atom in comparison to the coverings, and the number of universes is unknown even to those who can estimate the coverings of the universes.

TEXT 42

tad āhur akṣaraṁ brahma

sarva-kāraṇa-kāraṇam

viṣṇor dhāma paraṁ sākṣāt

puruṣasya mahātmanaḥ

SYNONYMS

tat-that; āhuḥ-is said; akṣaram-infallible; brahma-the supreme; sarva-kāraṇa-all causes; kāraṇam-the supreme cause; viṣṇoḥ dhāma-the spiritual abode of Viṣṇu; param-the supreme; sākṣāt-without doubt; puruṣasya-of the puruṣa incarnation; mahātmanaḥ-of the Mahā-Viṣṇu.

The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.

Lord Mahā-Viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka). The word mahātmanaḥ is used here to indicate Mahā-Viṣṇu, and His real manifestation is Lord Kṛṣṇa, who is called parama, as confirmed in the Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs. 5.1]

"The Supreme Lord is Kṛṣṇa, the original Personality of Godhead known as Govinda. His form is eternal, full of bliss and knowledge, and He is the original cause of all causes."

Thus end the Bhaktivedanta purports of the Third Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Calculation of Time, From the Atom."

Chapter Twelve

Creation of the Kumāras and Others

TEXT 1

maitreya uvāca

iti te varṇitaḥ kṣattaḥ

kālākhyaḥ paramātmanaḥ

mahimā veda-garbho 'tha

yathāsrākṣīn nibodha me

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; iti-thus; te-unto you; varṇitaḥ-described; kṣattaḥ-O Vidura; kāla-ākhyaḥ-by the name eternal time; paramātmanaḥ-of the Supersoul; mahimā-glories; veda-garbhaḥ-Lord Brahmā, the reservoir of the Vedas; atha-hereafter; yathā-as it is; asrākṣīt-did create; nibodha-just try to understand; me-from me.

Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kāla. Now you can hear from me about the creation of Brahmā, the reservoir of all Vedic knowledge.

TEXT 2

sasarjāgre 'ndha-tāmisram

atha tāmisram ādi-kṛt

mahāmohaṁ ca mohaṁ ca

tamaś cājñāna-vṛttayaḥ

SYNONYMS

sasarja-created; agre-at first; andha-tāmisram-the sense of death; atha-then; tāmisram-anger upon frustration; ādi-kṛt-all these; mahā-moham-ownership of enjoyable objects; ca-also; moham-illusory conception; ca-also; tamaḥ-darkness in self-knowledge; ca-as well as; ajñāna-nescience; vṛttayaḥ-engagements.

Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity.

Before the factual creation of the living entities in different varieties of species, the conditions under which a living being in the material world has to live were created by Brahmā. Unless a living entity forgets his real identity, it is impossible for him to live in the material conditions of life. Therefore the first condition of material existence is forgetfulness of one's real identity. And by forgetting one's real identity, one is sure to be afraid of death, although a pure living soul is deathless and birthless. This false identification with material nature is the cause of false ownership of things which are offered by the arrangement of superior control. All material resources are offered to the living entity for his peaceful living and for the discharge of the duties of self-realization in conditioned life. But due to false identification, the conditioned soul becomes entrapped by the sense of false ownership of the property of the Supreme Lord. It is evident from this verse that Brahmā himself is a creation of the Supreme Lord, and the five kinds of nescience which condition the living entities in material existence are creations of Brahmā. It is simply ludicrous to think the living entity to be equal with the Supreme Being when one can understand that the conditioned souls are under the influence of Brahmā's magic wand. Patañjali also accepts that there are five kinds of nescience, as mentioned herein.

TEXT 3

dṛṣṭvā pāpīyasīṁ sṛṣṭiṁ

nātmānaṁ bahv amanyata

bhagavad-dhyāna-pūtena

manasānyāṁ tato 'sṛjat

SYNONYMS

dṛṣṭvā-by seeing; pāpīyasīm-sinful; sṛṣṭim-creation; na-did not; ātmānam-unto Himself; bahu-much pleasure; amanyata-felt; bhagavat-on the Personality of Godhead; dhyāna-meditation; pūtena-purified by that; manasā-by such a mentality; anyām-another; tataḥ-thereafter; asṛjat-created.

Seeing such a misleading creation as a sinful task, Brahmā did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.

Although he created the different influences of nescience, Lord Brahmā was not satisfied in performing such a thankless task, but he had to do it because most of the conditioned souls wanted it to be so. Lord Kṛṣṇa says in Bhagavad-gītā (15.15) that He is present in everyone's heart and is helping everyone to either remember of forget. The question may be raised why the Lord, who is all-merciful, helps one to remember and another to forget. Actually, His mercy is not exhibited in partiality towards one and enmity towards another. The living entity, as part and parcel of the Lord, is partially independent because he partially possesses all the qualities of the Lord. Anyone who has some independence may sometimes misuse it due to ignorance. When the living entity prefers to misuse his independence and glide down towards nescience, the all-merciful Lord first of all tries to protect him from the trap, but when the living entity persists in gliding down to hell, the Lord helps him to forget his real position. The Lord helps the falling living entity glide down to the lowest point, just to give him the chance to see if he is happy by misusing his independence.

Almost all the conditioned souls who are rotting in the material world are misusing their independence, and therefore five kinds of nescience are imposed upon them. As an obedient servitor of the Lord, Brahmā creates all these as a matter of necessity, but he is not happy in doing so because a devotee of the Lord naturally does not like to see anyone falling down from his real position. Persons who do not care for the path of realization get full facilities from the Lord for executing their proclivities to the fullest extent, and Brahmā helps in that procedure without fail.

TEXT 4

sanakaṁ ca sanandaṁ ca

sanātanam athātmabhūḥ

sanat-kumāraṁ ca munīn

niṣkriyān ūrdhva-retasaḥ

SYNONYMS

sanakam-Sanaka; ca-also; sanandam-Sananda; ca-and; sanātanam-Sanātana; atha-thereafter; ātma-bhūḥ-Brahmā, who is self-born; sanat-kumāram-Sanat-kumāra; ca-also; munīn-the great sages; niṣkriyān-free from all fruitive action; ūrdhva-retasaḥ-those whose semen flows upwards.

In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards.

Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection. Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value.

TEXT 5

tān babhāṣe svabhūḥ putrān

prajāḥ sṛjata putrakāḥ

tan naicchan mokṣa-dharmāṇo

vāsudeva-parāyaṇāḥ

SYNONYMS

tān-unto the Kumāras, as above mentioned; babhāṣe-addressed; svabhūḥ-Brahmā; putrān-unto the sons; prajāḥ-generations; sṛjata-to create; putrakāḥ-O my sons; tat-that; na-not; aicchan-desired; mokṣa-dharmāṇaḥ-pledged to the principles of liberation; vāsudeva-the Personality of Godhead; parāyaṇāḥ-who are so devoted.

Brahmā spoke to his sons after generating them. "My dear sons," he said, "now generate progeny." But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.

The four sons of Brahmā, the Kumāras, declined to become family men even on the request of their great father, Brahmā. Those who are serious about gaining release from material bondage should not be entangled in the false relationship of family bondage. People may ask how the Kumāras could refuse the orders of Brahmā, who was their father and above all the creator of the universe. The reply is that one who is vāsudeva-parāyaṇa, or seriously engaged in the devotional service of the Personality of Godhead, Vāsudeva, need not care for any other obligation. It is enjoined in the Bhāgavatam (11.5.41):

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam

"Anyone who has completely given up all worldly relationships and has taken absolute shelter of the lotus feet of the Lord, who gives us salvation and who alone is fit to be taken shelter of, is no longer a debtor or servant of anyone, including the demigods, forefathers, sages, other living entities, relatives, and members of human society." Thus there was nothing wrong in the acts of the Kumāras when they refused their great father's request that they become family men.

TEXT 6

so 'vadhyātaḥ sutair evaṁ

pratyākhyātānuśāsanaiḥ

krodhaṁ durviṣahaṁ jātaṁ

niyantum upacakrame

SYNONYMS

saḥ-he (Brahmā); avadhyātaḥ-thus being disrespected; sutaiḥ-by the sons; evam-thus; pratyākhyāta-refusing to obey; anuśāsanaiḥ-the order of their father; krodham-anger; durviṣaham-too much to be tolerated; jātam-thus generated; niyantum-to control; upacakrame-tried his best.

On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.

Brahmā is the director in charge of the mode of passion of material nature. Therefore it was natural for him to become angry on the refusal of his sons to obey his order. Although the Kumāras were right in such acts of refusal, Brahmā, being absorbed in the mode of passion, could not check his passionate anger. He did not express it, however, because he knew that his sons were far enlightened in spiritual advancement and thus he should not express his anger before them.

TEXT 7

dhiyā nigṛhyamāṇo 'pi

bhruvor madhyāt prajāpateḥ

sadyo 'jāyata tan-manyuḥ

kumāro nīla-lohitaḥ

SYNONYMS

dhiyā-by intelligence; nigṛhyamāṇaḥ-being controlled; api-in spite of; bhruvoḥ-of the eyebrows; madhyāt-from between; prajāpateḥ-of Brahmā; sadyaḥ-at once; ajāyata-generated; tat-his; manyuḥ-anger; kumāraḥ-a child; nīla-lohitaḥ-mixture of blue and red.

Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.

The face of anger is the same whether exhibited due to ignorance or knowledge. Although Brahmā tried to curb his anger, he could not do so, even though he is the supreme being. Such anger in its true color came from between the eyebrows of Brahmā as Rudra, in a mixed color of blue (ignorance) and red (passion), because anger is the product of passion and ignorance.

TEXT 8

sa vai ruroda devānāṁ

pūrvajo bhagavān bhavaḥ

nāmāni kuru me dhātaḥ

sthānāni ca jagad-guro

SYNONYMS

saḥ-he; vai-certainly; ruroda-cried loudly; devānām pūrvajaḥ-the eldest of all demigods; bhagavān-the most powerful; bhavaḥ-Lord Śiva; nāmāni-different names; kuru-designate; me-my; dhātaḥ-O destiny maker; sthānāni-places; ca-also; jagat-guro-O teacher of the universe.

After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.

TEXT 9

iti tasya vacaḥ pādmo

bhagavān paripālayan

abhyadhād bhadrayā vācā

mā rodīs tat karomi te

SYNONYMS

iti-thus; tasya-his; vacaḥ-request; pādmaḥ-one who is born from the lotus flower; bhagavān-the powerful; paripālayan-accepting the request; abhyadhāt-pacified; bhadrayā-by gentle; vācā-words; mā-do not; rodīḥ-cry; tat-that; karomi-I shall do it; te-as desired by you.

The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.

TEXT 10

yad arodīḥ sura-śreṣṭha

sodvega iva bālakaḥ

tatas tvām abhidhāsyanti

nāmnā rudra iti prajāḥ

SYNONYMS

yat-as much as; arodīḥ-cried loudly; sura-śreṣṭha-O chief of the demigods; sa-udvegaḥ-with great anxiety; iva-like; bālakaḥ-a boy; tataḥ-therefore; tvām-you; abhidhāsyanti-will call; nāmnā-by the name; rudraḥ-Rudra; iti-thus; prajāḥ-people.

Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.

TEXT 11

hṛd indriyāṇy asur vyoma

vāyur agnir jalaṁ mahī

sūryaś candras tapaś caiva

sthānāny agre kṛtāni te

SYNONYMS

hṛt-the heart; indriyāṇi-the senses; asuḥ-life air; vyoma-the sky; vāyuḥ-the air; agniḥ-fire; jalam-water; mahī-the earth; sūryaḥ-the sun; candraḥ-the moon; tapaḥ-austerity; ca-as well as; eva-certainly; sthānāni-all these places; agre-hereinbefore; kṛtāni-already made; te-for you.

My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.

The creation of Rudra from between the eyebrows of Brahmā as the result of his anger, generated from the mode of passion partly touched by ignorance, is very significant. In Bhagavad-gītā (3.37) the principle of Rudra is described. Krodha (anger) is the product of kāma (lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of krodha appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as ahaṅkāra, or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in Bhagavad-gītā as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein krodha (anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra's presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.

There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogī Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a brāhmaṇa boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position. This is confirmed as follows:

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(Bhāg. 10.2.32)

The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme.

TEXT 12

manyur manur mahinaso

mahāñ chiva ṛtadhvajaḥ

ugraretā bhavaḥ kālo

vāmadevo dhṛtavrataḥ

SYNONYMS

manyuḥ, manuḥ, mahinasaḥ, mahān, śivaḥ, ṛtadhvajaḥ, ugaretāḥ, bhavaḥ, kālaḥ, vāmadevaḥ, dhṛtavrataḥ-all names of Rudra.

Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.

TEXT 13

dhīr dhṛti-rasalomā ca

niyut sarpir ilāmbikā

irāvatī svadhā dīkṣā

rudrāṇyo rudra te striyaḥ

SYNONYMS

dhīḥ, dhṛti, rasalā, umā, niyut, sarpiḥ, ilā, ambikā, irāvatī, svadhā, dīkṣā rudrāṇyaḥ-the eleven Rudrāṇīs; rudra-O Rudra; te-unto you; striyaḥ-wives.

O Rudra, you also have eleven wives, called the Rudrāṇīs, and they are as follows: Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Svadhā and Dīkṣā.

TEXT 14

gṛhāṇaitāni nāmāni

sthānāni ca sa-yoṣaṇaḥ

ebhiḥ sṛja prajā bahvīḥ

prajānām asi yat patiḥ

SYNONYMS

gṛhāṇa-just accept; etāni-all these; nāmāni-different names; sthānāni-as well as places; ca-also; sa-yoṣaṇaḥ-along with wives; ebhiḥ-with them; sṛja-just generate; prajāḥ-progeny; bahvīḥ-on a large scale; prajānām-of the living entities; asi-you are; yat-since; patiḥ-the master.

My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.

Brahmā, as the father of Rudra, selected the wives of his son, his living places, and his names as well. It is natural that one should accept the wife selected by one's father, just as a son accepts the name given by the father or as he accepts the property offered by the father. That is the general course in increasing the population of the world. On the other hand, the Kumāras did not accept the offering of their father because they were elevated far beyond the business of generating a great number of sons. As the son can refuse the order of the father for higher purposes, so the father can refuse to maintain his sons in increasing population because of higher purposes.

TEXT 15

ity ādiṣṭaḥ sva-guruṇā

bhagavān nīla-lohitaḥ

sattvākṛti-svabhāvena

sasarjātma-samāḥ prajāḥ

SYNONYMS

iti-thus; ādiṣṭaḥ-being ordered; sva-guruṇā-by his own spiritual master; bhagavān-the most powerful; nīla-lohitaḥ-Rudra, whose color is mixed blue and red; sattva-power; ākṛti-bodily features; svabhāvena-and with a very furious mode of nature; sasarja-created; ātma-samāḥ-like his own prototype; prajāḥ-generations.

The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.

TEXT 16

rudrāṇāṁ rudra-sṛṣṭānāṁ

samantād grasatāṁ jagat

niśāmyāsaṅkhyaśo yūthān

prajāpatir aśaṅkata

SYNONYMS

rudrāṇām-of the sons of Rudra; rudra-sṛṣṭānām-who were generated by Rudra; samantāt-being assembled together; grasatām-while devouring; jagat-the universe; niśāmya-by observing their activities; asaṅkhyaśaḥ-unlimited; yūthān-assembly; prajā-patiḥ-the father of the living entities; aśaṅkata-became afraid of.

The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahmā, the father of the living entities, saw this, he became afraid of the situation.

The generations of Rudra, the incarnation of anger, were so dangerous to the maintenance of universal affairs that even Brahmā, the father of the living entities, became afraid of them. The so-called devotees or followers of Rudra are also a menace. They are sometimes dangerous even to Rudra himself. Descendants of Rudra sometimes make plans to kill Rudra-by the grace of Rudra. That is the nature of his devotees.

TEXT 17

alaṁ prajābhiḥ sṛṣṭābhir

īdṛśībhiḥ surottama

mayā saha dahantībhir

diśaś cakṣurbhir ulbaṇaiḥ

SYNONYMS

alam-unnecessary; prajābhiḥ-by such living entities; sṛṣṭābhiḥ-generated; īdṛśībhiḥ-of this type; sura-uttama-O best among the demigods; mayā-me; saha-along with; dahantībhiḥ-who are burning; diśaḥ-all sides; cakṣurbhiḥ-by the eyes; ulbaṇaiḥ-fiery flames.

Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.

TEXT 18

tapa ātiṣṭha bhadraṁ te

sarva-bhūta-sukhāvaham

tapasaiva yathā pūrvaṁ

sraṣṭā viśvam idaṁ bhavān

SYNONYMS

tapaḥ-penance; ātiṣṭha-be situated; bhadram-auspicious; te-unto you; sarva-all; bhūta-living entities; sukha-āvaham-bringing happiness; tapasā-by penance; eva-only; yathā-as much as; pūrvam-before; sraṣṭā-will create; viśvam-the universe; idam-this; bhavān-yourself.

My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.

In the creation, maintenance and dissolution of the cosmic manifestation, the three deities Brahmā, Viṣṇu and Maheśvara, or Śiva, are respectively in charge. Rudra was advised not to destroy while the period of creation and maintenance was going on, but to situate himself in penance and wait for the time of dissolution, when his services would be called for.

TEXT 19

tapasaiva paraṁ jyotir

bhagavantam adhokṣajam

sarva-bhūta-guhāvāsam

añjasā vindate pumān

SYNONYMS

tapasā-by penance; eva-only; param-the supreme; jyotiḥ-light; bhagavantam-unto the Personality of Godhead; adhokṣajam-He who is beyond the approach of the senses; sarva-bhūta-guhā-āvāsam-residing in the heart of all living entities; añjasā-completely; vindate-can know; pumān-a person.

By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.

Rudra was advised by Brahmā to perform penance as an example to his sons and followers that penance is necessary for attaining the favor of the Supreme Personality of Godhead. In Bhagavad-gītā it is said that the common mass of people follow the path shown by an authority. Thus Brahmā, disgusted with the Rudra generations and afraid of being devoured by the increase of population, asked Rudra to stop producing such an unwanted generation and take to penance for attaining the favor of the Supreme Lord. We find, therefore, in pictures, that Rudra is always sitting in meditation for the attainment of the favor of the Lord. Indirectly, the sons and followers of Rudra are advised to stop the business of annihilation, following the Rudra principle while the peaceful creation of Brahmā is going on.

TEXT 20

maitreya uvāca

evam ātmabhuvādiṣṭaḥ

parikramya girāṁ patim

bāḍham ity amum āmantrya

viveśa tapase vanam

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; evam-thus; ātma-bhuvā-by Brahmā; ādiṣṭaḥ-being so requested; parikramya-by circumambulating; girām-of the Vedas; patim-unto the master; bāḍham-that is right; iti-thus; amum-unto Brahmā; āmantrya-thus addressing; viveśa-entered into; tapase-for the matter of penance; vanam-into the forest.

Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.

TEXT 21

athābhidhyāyataḥ sargaṁ

daśa putrāḥ prajajñire

bhagavac-chakti-yuktasya

loka-santāna-hetavaḥ

SYNONYMS

atha-thus; abhidhyāyataḥ-while thinking of; sargam-creation; daśa-ten; putrāḥ-sons; prajajñire-were begotten; bhagavat-regarding the Personality of Godhead; śakti-potency; yuktasya-empowered with; loka-the world; santāna-generation; hetavaḥ-the causes.

Brahmā, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.

TEXT 22

marīcir atry-aṅgirasau

pulastyaḥ pulahaḥ kratuḥ

bhṛgur vasiṣṭho dakṣaś ca

daśamas tatra nāradaḥ

SYNONYMS

marīciḥ, atri, aṅgirasau, pulastyaḥ, pulahaḥ, kratuḥ, bhṛguḥ, vasiṣṭhaḥ, dakṣaḥ-names of sons of Brahmā; ca-and; daśamaḥ-the tenth; tatra-there; nāradaḥ-Nārada.

Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.

The whole process of the creation, maintenance and dissolution of the cosmic manifestation is meant to give the conditioned souls a chance to go back home, back to Godhead. Brahmā created Rudra to help him in his creative endeavor, but from the very beginning Rudra began to devour the whole creation, and thus he had to be stopped from such devastating activities. Brahmā therefore created another set of good children, who were mostly in favor of worldly fruitive activities. He knew very well, however, that without devotional service to the Lord there is hardly any benefit for the conditioned souls, and therefore he at last created his worthy son Nārada, who is the supreme spiritual master of all transcendentalists. Without devotional service to the Lord one cannot make progress in any department of activity, although the path of devotional service is always independent of anything material. Only the transcendental loving service of the Lord can deliver the real goal of life, and thus the service rendered by Śrīman Nārada Muni is the highest among all the sons of Brahmā.

TEXT 23

utsaṅgān nārado jajñe

dakṣo 'ṅguṣṭhāt svayambhuvaḥ

prāṇād vasiṣṭhaḥ sañjāto

bhṛgus tvaci karāt kratuḥ

SYNONYMS

utsaṅgāt-by transcendental deliberation; nāradaḥ-Mahāmuni Nārada; jajñe-was generated; dakṣaḥ-Dakṣa; aṅguṣṭhāt-from the thumb; svayambhuvaḥ-of Brahmā; prāṇāt-from the life air, or breathing; vasiṣṭhaḥ-Vasiṣṭha; sañjātaḥ-was born; bhṛguḥ-the sage Bhṛgu; tvaci-from the touch; karāt-from the hand; kratuḥ-the sage Kratu.

Nārada was born from the deliberation of Brahmā, which is the best part of the body. Vasiṣṭha was born from his breathing, Dakṣa from a thumb, Bhṛgu from his touch, and Kratu from his hand.

Nārada was born from the best deliberation of Brahmā because Nārada was able to deliver the Supreme Lord to anyone he liked. The Supreme Personality of Godhead cannot be realized by any amount of Vedic knowledge or by any number of penances. But a pure devotee of the Lord like Nārada can deliver the Supreme Lord by his good will. The very name Nārada suggests that he can deliver the Supreme Lord. Nāra means the "Supreme Lord," and da means "one who can deliver." That he can deliver the Supreme Lord does not mean that the Lord is like a commodity that can be delivered to any person. But Nārada can deliver to anyone the transcendental loving service of the Lord as a servitor, friend, parent or lover, as one may desire out of one's own transcendental love for the Lord. In other words, it is Nārada only who can deliver the path of bhakti-yoga, the highest mystic means for attainment of the Supreme Lord.

TEXT 24

pulaho nābhito jajñe

pulastyaḥ karṇayor ṛṣiḥ

aṅgirā mukhato 'kṣṇo 'trir

marīcir manaso 'bhavat

SYNONYMS

pulahaḥ-the sage Pulaha; nābhitaḥ-from the navel; jajñe-generated; pulastyaḥ-the sage Pulastya; karṇayoḥ-from the ears; ṛṣiḥ-the great sage; aṅgirāḥ-the sage Aṅgirā; mukhataḥ-from the mouth; akṣṇaḥ-from the eyes; atriḥ-the sage Atri; marīciḥ-the sage Marīci; manasaḥ-from the mind; abhavat-appeared.

Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā.

TEXT 25

dharmaḥ stanād dakṣiṇato

yatra nārāyaṇaḥ svayam

adharmaḥ pṛṣṭhato yasmān

mṛtyur loka-bhayaṅkaraḥ

SYNONYMS

dharmaḥ-religion; stanāt-from the breast; dakṣiṇataḥ-on the right side; yatra-wherein; nārāyaṇaḥ-the Supreme Lord; svayam-personally; adharmaḥ-irreligion; pṛṣṭhataḥ-from the back; yasmāt-from which; mṛtyuḥ-death; loka-to the living entity; bhayam-karaḥ-horrible.

Religion was manifested from the breast of Brahmā, wherein is seated the Supreme Personality of Godhead Nārāyaṇa, and irreligion appeared from his back, where horrible death takes place for the living entity.

That religion was manifested from the place where the Personality of Godhead is personally situated is very significant because religion means devotional service to the Personality of Godhead, as confirmed in Bhagavad-gītā as well as the Bhāgavatam. In Bhagavad-gītā the last instruction is to give up all other engagements in the name of religion and take shelter of the Personality of Godhead. Śrīmad-Bhāgavatam also confirms that the highest perfection of religion is that which leads to the devotional service of the Lord, unmotivated and unhampered by material impediments. Religion in its perfect form is the devotional service of the Lord, and irreligion is just the opposite. The heart is the most important part of the body, whereas the back is the most neglected part. When one is attacked by an enemy one is apt to endure attacks from the back and protect himself carefully from all attacks on the chest. All types of irreligion spring from the back of Brahmā, whereas real religion, the devotional service of the Lord, is generated from the chest, the seat of Nārāyaṇa. Anything which does not lead to the devotional service of the Lord is irreligion, and anything which leads to the devotional service of the Lord is called religion.

TEXT 26

hṛdi kāmo bhruvaḥ krodho

lobhaś cādhara-dacchadāt

āsyād vāk sindhavo meḍhrān

nirṛtiḥ pāyor aghāśrayaḥ

SYNONYMS

hṛdi-from the heart; kāmaḥ-lust; bhruvaḥ-from the eyebrows; krodhaḥ-anger; lobhaḥ-greed; ca-also; adhara-dacchadāt-from between the lips; āsyāt-from the mouth; vāk-speaking; sindhavaḥ-the seas; meḍhrāt-from the penis; nirṛtiḥ-low activities; pāyoḥ-from the anus; agha-āśrayaḥ-reservoir of all vices.

Lust and desire became manifested from the heart of Brahmā, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.

A conditioned soul is under the influence of mental speculation. However great one may be in the estimation of mundane education and learning, he cannot be free from the influence of psychic activities. Therefore it is very difficult to give up lust and the desires for low activities until one is in the line of devotional service to the Lord. When one is frustrated in lust and low desires, anger is generated from the mind and expressed from between the eyebrows. Ordinary men are therefore advised to concentrate the mind by focusing on the place between the eyebrows, whereas the devotees of the Lord are already practiced to place the Supreme Personality of Godhead on the seat of their minds. The theory of becoming desireless is untenable because the mind cannot be made desireless. When it is recommended that one be desireless, it is understood that one should not desire things which are destructive to spiritual values. A devotee of the Lord always has the Lord in his mind, and thus he does not need to be desireless because all his desires are in relationship with the service of the Lord. The power of speaking is called Sarasvatī, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmā. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samādhi, with faith.

TEXT 27

chāyāyāḥ kardamo jajñe

devahūtyāḥ patiḥ prabhuḥ

manaso dehataś cedaṁ

jajñe viśva-kṛto jagat

SYNONYMS

chāyāyāḥ-by the shadow; kardamaḥ-Kardama Muni; jajñe-became manifested; devahūtyāḥ-of Devahūti; patiḥ-husband; prabhuḥ-the master; manasaḥ-from the mind; dehataḥ-from the body; ca-also; idam-this; jajñe-developed; viśva-the universe; kṛtaḥ-of the creator; jagat-cosmic manifestation.

Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.

Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness. Therefore all the sons generated from the body or the mind of Brahmā were in the modes of passion and ignorance, but some of them, like Kardama, were born in the mode of goodness. Nārada was born in the transcendental state of Brahmā.

TEXT 28

vācaṁ duhitaraṁ tanvīṁ

svayambhūr haratīṁ manaḥ

akāmāṁ cakame kṣattaḥ

sa-kāma iti naḥ śrutam

SYNONYMS

vācam-Vāk; duhitaram-unto the daughter; tanvīm-born of his body; svayambhūḥ-Brahmā; haratīm-attracting; manaḥ-his mind; akāmām-without being sexually inclined; cakame-desired; kṣattaḥ-O Vidura; sa-kāmaḥ-being sexually inclined; iti-thus; naḥ-we; śrutam-have heard.

O Vidura, we have heard that Brahmā had a daughter named Vāk who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.

Balavān indriya-grāmo vidvāṁsam api karṣati (Bhāg. 9.19.17). It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's mother, sister or daughter. Vidvāṁsam api karṣati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahmā, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahmā himself, although he is the primeval living being and the most learned within the whole universe. If Brahmā could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immortality on the part of Brahmā was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahmā heard directly from the Lord the four essential verses of Śrīmad-Bhāgavatam because the Lord blessed Brahmā, after giving him lessons on the Bhāgavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Śrīmad-Bhāgavatam he might have fallen a victim to such sensuality, but after hearing Śrīmad-Bhāgavatam directly from the Lord, there was no possibility of such failures.

One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahmā just to bring to our notice this great danger.

TEXT 29

tam adharme kṛta-matiṁ

vilokya pitaraṁ sutāḥ

marīci-mukhyā munayo

viśrambhāt pratyabodhayan

SYNONYMS

tam-unto him; adharme-in the matter of immortality; kṛta-matim-the mind being so given; vilokya-seeing thus; pitaram-unto the father; sutāḥ-sons; marīci-mukhyāḥ-headed by Marīci; munayaḥ-sages; viśrambhāt-with due respect; pratyabodhayan-submitted as follows.

Thus, finding their father so deluded in an act of immorality, the sages headed by Marīci, all sons of Brahmā, spoke as follows with great respect.

The sages like Marīci were not in the wrong in submitting their protests against the acts of their great father. They knew very well that even though their father committed a mistake, there must have been some great purpose behind the show, otherwise such a great personality could not have committed such a mistake. It might be that Brahmā wanted to warn his subordinates about human frailties in their dealings with women. This is always very dangerous for persons who are on the path of self-realization. Therefore, great personalities like Brahmā, even when in the wrong, should not be neglected, nor could the great sages headed by Marīci show any disrespect because of his extraordinary behavior.

TEXT 30

naitat pūrvaiḥ kṛtaṁ tvad ye

na kariṣyanti cāpare

yas tvaṁ duhitaraṁ gaccher

anigṛhyāṅgajaṁ prabhuḥ

SYNONYMS

na-never; etat-such a thing; pūrvaiḥ-by any other Brahmā, or yourself in any previous ka[la; kṛtam-performed; tvat-by you; ye-that which; na-nor; kariṣyanti-will do; ca-also; apare-anyone else; yaḥ-that which; tvam-you; duhitaram-unto the daughter; gaccheḥ-would do; anigṛhya-without controlling; aṅgajam-sex desire; prabhuḥ-O father.

O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahmā, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire?

The post of Brahmā is the supermost post in the universe, and it appears that there are many Brahmās and many universes besides the one in which we are situated. One who fills this post must be ideal in behavior, for Brahmā sets the example for all living entities. Brahmā, the living entity who is the most pious and spiritually elevated, is entrusted with a post next to that of the Personality of Godhead.

TEXT 31

tejīyasām api hy etan

na suślokyaṁ jagad-guro

yad-vṛttam anutiṣṭhan vai

lokaḥ kṣemāya kalpate

SYNONYMS

tejīyasām-of the most powerful; api-also; hi-certainly; etat-such an act; na-not suitable; su-ślokyam-good behavior; jagat-guro-O spiritual master of the universe; yat-whose; vṛttam-character; anutiṣṭhan-following; vai-certainly; lokaḥ-the world; kṣemāya-for prosperity; kalpate-becomes eligible.

Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general.

It is said that a supremely powerful living entity can do anything and everything he likes and such acts do not affect him in any way. For example, the sun, the most powerful fiery planet in the universe, can evaporate water from anywhere and still remain as powerful. The sun evaporates water from filthy places and yet is not infected with the quality of the filth. Similarly, Brahmā remains unimpeachable in all conditions. But still, since he is the spiritual master of all living entities, his behavior and character should be so ideal that people will follow such sublime behavior and derive the highest spiritual benefit. Therefore, he should not have acted as he did.

TEXT 32

tasmai namo bhagavate

ya idaṁ svena rociṣā

ātma-sthaṁ vyañjayām āsa

sa dharmaṁ pātum arhati

SYNONYMS

tasmai-unto Him; namaḥ-obeisances; bhagavate-unto the Personality of Godhead; yaḥ-who; idam-this; svena-by His own; rociṣā-effulgence; ātma-stham-situated in Himself; vyañjayām āsa-has manifested; saḥ-He; dharmam-religion; pātum-for protection; arhati-may kindly do so.

Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness.

Lust for sexual intercourse is so strong that it appears herein that Brahmā could not be dissuaded from his determination in spite of the appeal by his great sons like Marīci. Therefore, the great sons began to pray to the Supreme Lord for the good sense of Brahmā. It is only by the grace of the Supreme Lord that one can be protected from the allurement of lusty material desires. The Lord gives protection to devotees who are always engaged in His transcendental loving service, and by His causeless mercy He forgives the accidental fall of a devotee. Therefore, sages like Marīci prayed for the mercy of the Lord, and their prayer was fruitful.

TEXT 33

sa itthaṁ gṛṇataḥ putrān

puro dṛṣṭvā prajāpatīn

prajāpati-patis tanvaṁ

tatyāja vrīḍitas tadā

tāṁ diśo jagṛhur ghorāṁ

nīhāraṁ yad vidus tamaḥ

SYNONYMS

saḥ-he (Brahmā); ittham-thus; gṛṇataḥ-speaking; putrān-sons; puraḥ-before; dṛṣṭvā-seeing; prajā-patīn-all the progenitors of living entities; prajāpati-patiḥ-the father of them (Brahmā); tanvam-body; tatyāja-quit; vrīḍitaḥ-ashamed; tadā-at that time; tām-that body; diśaḥ-all directions; jagṛhuḥ-accepted; ghorām-blamable; nīhāram-fog; yat-which; viduḥ-they know as; tamaḥ-darkness.

The father of all Prajāpatis, Brahmā, thus seeing all his Prajāpati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness.

The best way to compensate for one's sinful acts is to give up one's body at once, and Brahmā, the leader of the living entities, showed this by his personal example. Brahmā has a fabulous duration of life, but he was obliged to give up his body due to his grievous sin, even though he had merely contemplated it in his mind without having actually done it.

This is a lesson for the living entities, showing how sinful an act it is to indulge in unrestricted sex life. Even to think of abominable sex life is sinful, and to compensate for such acts, one has to give up his body. In other words, one's duration of life, blessings, opulence, etc., are decreased by sinful acts, and the most dangerous type of sinful act is unrestricted sex.

Ignorance is the cause of sinful life, or sinful life is the cause of gross ignorance. The feature of ignorance is darkness or fog. Darkness or fog still covers the whole universe, and the sun is the only counteracting principle. One who takes shelter of the Lord, the perpetual light, has no fear of being annihilated in the darkness of fog or ignorance.

TEXT 34

kadācid dhyāyataḥ sraṣṭur

vedā āsaṁś catur-mukhāt

kathaṁ srakṣyāmy ahaṁ lokān

samavetān yathā purā

SYNONYMS

kadācit-once upon a time; dhyāyataḥ-while contemplating; sraṣṭuḥ-of Brahmā; vedāḥ-the Vedic literature; āsan-became manifested; catuḥ-mukhāt-from the four mouths; katham srakṣyāmi-how shall I create; aham-myself; lokān-all these worlds; samavetān-assembled; yathā-as they were; purā-in the past.

Once upon a time, when Brahmā was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.

As a fire can consume anything and everything without being contaminated, so, by the grace of the Lord, the fire of Brahmā's greatness consumed his desire for the sinful act of sex with his daughter. The Vedas are the source of all knowledge, and they were first revealed to Brahmā by the mercy of the Supreme Personality of Godhead while Brahmā was thinking of re-creating the material world. Brahmā is powerful by dint of his devotional service unto the Lord, and the Lord is always ready to forgive His devotee if by chance he falls down from the noble path of devotional service. The Śrīmad-Bhāgavatam (11.5.42) confirms this as follows:

sva-pāda-mūlaṁ bhajataḥ priyasya
tyaktvānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañ-cid
dhunoti sarvaṁ hṛdi sannviṣṭaḥ

"Any person who is engaged one hundred percent in the transcendental loving service of the Lord, at His lotus feet, is very dear to the Personality of Godhead Hari, and the Lord, being situated in the heart of the devotee, excuses all kinds of sins committed by chance." It was never expected that a great personality like Brahmā would ever think of sex indulgence with his daughter. The example shown by Brahmā only suggests that the power of material nature is so strong that it can act upon everyone, even Brahmā. Brahmā was saved by the mercy of the Lord with a little punishment, but by the grace of the Lord he did not lose his prestige as the great Brahmā.

TEXT 35

cātur-hotraṁ karma-tantram

upaveda-nayaiḥ saha

dharmasya pādāś catvāras

tathaivāśrama-vṛttayaḥ

SYNONYMS

cātuḥ-four; hotram-paraphernalia for sacrifice; karma-action; tantram-expansions of such activities; upaveda-supplementary to the Vedas; nayaiḥ-by logical conclusions; saha-along with; dharmasya-of religiosity; pādāḥ-principles; catvāraḥ-four; tathā eva-in the same way; āśrama-social orders; vṛttayaḥ-occupations.

The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest.

Eating, sleeping, defending and mating are the four principles of material bodily demands which are common to both the animals and human society. To distinguish human society from the animals there is the performance of religious activities in terms of the social statuses and orders of life. They are all clearly mentioned in the Vedic literatures and were manifested by Brahmā when the four Vedas were generated from his four mouths. Thus the duties of humankind in terms of the statuses and social orders were established to be observed by the civilized man. Those who traditionally follow these principles are called Āryans, or progressive human beings.

TEXT 36

vidura uvāca

sa vai viśva-sṛjām īśo

vedādīn mukhato 'sṛjat

yad yad yenāsṛjad devas

tan me brūhi tapo-dhana

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-he (Brahmā); vai-certainly; viśva-the universe; sṛjām-of those who created; īśaḥ-the controller; veda-ādīn-the Vedas, etc.; mukhataḥ-from the mouth; asṛjat-established; yat-that; yat-which; yena-by which; asṛjat-created; devaḥ-the god; tat-that; me-unto me; brūhi-please explain; tapaḥ-dhana-O sage whose only wealth is penance.

Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahmā established the Vedic knowledge which emanated from his mouth.

TEXT 37

maitreya uvāca

ṛg-yajuḥ-sāmātharvākhyān

vedān pūrvādibhir mukhaiḥ

śāstram ijyāṁ stuti-stomaṁ

prāyaścittaṁ vyadhāt kramāt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; ṛk-yajuḥ-sāma-atharva-the four Vedas; ākhyān-of the name; vedān-Vedic literatures; pūrva-ādibhiḥ-beginning with the front; mukhaiḥ-by the mouths; śāstram-Vedic hymns not pronounced before; ijyām-priestly rituals; stuti-stomam-the subject matter of the reciters; prāyaścittam-transcendental activities; vyadhāt-established; kramāt-one after another.

Maitreya said: Beginning from the front face of Brahmā, gradually the four Vedas-Ṛk, Yajur, Sāma and Atharva-became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.

TEXT 38

āyur-vedaṁ dhanur-vedaṁ

gāndharvaṁ vedam ātmanaḥ

sthāpatyaṁ cāsṛjad vedaṁ

kramāt pūrvādibhir mukhaiḥ

SYNONYMS

āyuḥ-vedam-medical science; dhanuḥ-vedam-military science; gāndharvam-musical art; vedam-they are all Vedic knowledge; ātmanaḥ-of his own; sthāpatyam-architectural; ca-also; asṛjat-created; vedam-knowledge; kramāt-respectively; pūrva-ādibhiḥ-beginning from the front face; mukhaiḥ-by the mouths.

He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.

The Vedas contain perfect knowledge, which includes all kinds of knowledge for the human society, not only on this particular planet but on other planets as well. It is understood that military art is also necessary knowledge for the upkeep of social order, as is the art of music. All these groups of knowledge are called the Upapurāṇa, or supplements of the Vedas. Spiritual knowledge is the main topic of the Vedas, but to help the human being's spiritual pursuit of knowledge, the other information, as above mentioned, forms necessary branches of the Vedic knowledge.

TEXT 39

itihāsa-purāṇāni

pañcamaṁ vedam īśvaraḥ

sarvebhya eva vaktrebhyaḥ

sasṛje sarva-darśanaḥ

SYNONYMS

itihāsa-histories; purāṇāni-the Purāṇas (supplementary Vedas); pañcamam-the fifth; vedam-the Vedic literature; īśvaraḥ-the Lord; sarvebhyaḥ-all together; eva-certainly; vaktrebhyaḥ-from his mouths; sasṛje-created; sarva-all around; darśanaḥ-one who can see all time.

Then he created the fifth Veda-the Purāṇas and the histories-from all his mouths, since he could see all the past, present and future.

There are histories of particular countries and nations and of the world, but the Purāṇas are the histories of the universe, not only in one millennium, but in many kalpas. Brahmā has knowledge of those historical facts, and therefore all the purāṇas are histories. As originally composed by Brahmā, they are part of the Vedas and are called the fifth Veda.

TEXT 40

ṣoḍaśy-ukthau pūrva-vaktrāt

purīṣy-agniṣṭutāv atha

āptoryāmātirātrau ca

vājapeyaṁ sagosavam

SYNONYMS

ṣoḍaśī-ukthau-types of sacrifice; pūrva-vaktrāt-from the eastern mouth; purīṣi-agniṣṭutau-types of sacrifice; atha-then; āptoryāma-atirātrau-types of sacrifice; ca-and; vājapeyam-type of sacrifice; sa-gosavam-type of sacrifice.

All the different varieties of fire sacrifices [ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, atirātra, vājapeya and gosava] became manifested from the eastern mouth of Brahmā.

TEXT 41

vidyā dānaṁ tapaḥ satyaṁ

dharmasyeti padāni ca

āśramāṁś ca yathā-saṅkhyam

asṛjat saha vṛttibhiḥ

SYNONYMS

vidyā-education; dānam-charity; tapaḥ-penance; satyam-truth; dharmasya-of religion; iti-thus; padāni-four legs; ca-also; āśramān-orders of life; ca-also; yathā-as they are; saṅkhyam-in number; asṛjat-created; saha-along with; vṛttibhiḥ-by vocations.

Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahmā created all these in systematic order.

The nucleus of the four social orders-brahmacarya, or student life, gṛhastha, or householder family life, vānaprastha, or retired life for practicing penance, and sannyāsa, or renounced life for preaching the truth-is the four legs of religion. The vocational divisions are the brāhmaṇas, or the intelligent class, the kṣatriyas, or administrative class, the vaiśyas, or mercantile productive class, and the śūdras, or general laborer class who have no specific qualifications. All were systematically planned and created by Brahmā for the regular promotion of self-realization. Student life is meant for acquiring the best education; household family life is meant for gratifying the senses, provided it is performed with a charitable disposition of mind, retirement from household life is meant for penance, for advancement in spiritual life, and renounced life is meant for preaching the Absolute Truth to the people in general. The combined actions of all members of society make the whole situation favorable for the upliftment of the mission of human life. The beginning of this social institution is based on education meant for purifying the animal propensities of the human being. The highest purificatory process is knowledge of the Supreme Personality of Godhead, the purest of the pure.

TEXT 42

sāvitraṁ prājāpatyaṁ ca

brāhmaṁ cātha bṛhat tathā

vārtā sañcaya-śālīna-

śiloñcha iti vai gṛhe

SYNONYMS

sāvitram-the thread ceremony of the twice-born; prājāpatyam-to execute the vow for one year; ca-and; brāhmam-acceptance of the Vedas; ca-and; atha-also; bṛhat-complete abstinence from sex life; tathā-then; vārtā-vocation in terms of Vedic sanction; sañcaya-professional duty; śālīna-livelihood without asking anyone for cooperation; śila-uñchaḥ-picking up rejected grains; iti-thus; vai-even though; gṛhe-in household life.

Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains.

During student life the brahmacārīs were given full instructions about the importance of the human form of life. Thus the basic education was designed to encourage the student in becoming free from family encumbrances. Only students unable to accept such a vow in life were allowed to go home and marry a suitable wife. Otherwise, the student would remain a permanent brahmacārī, observing complete abstinence from sex life for his whole life. It all depended on the quality of the student's training. We had the opportunity to meet an avowed brahmacārī in the personality of our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Gosvāmī Mahārāja. Such a great soul is called a naiṣṭhika-brahmacārī.

TEXT 43

vaikhānasā vālakhilyau-

dumbarāḥ phenapā vane

nyāse kuṭīcakaḥ pūrvaṁ

bahvodo haṁsa-niṣkriyau

SYNONYMS

vaikhānasāḥ-the section of men who retire from active life and live on half-boiled meals; vālakhilya-one who quits his former stock of grains on receipt of more; audumbarāḥ-one who lives on what he gets from the direction towards which he starts after rising from bed; phenapāḥ-one who lives on the fruits which automatically fall from the tree; vane-in the forest; nyāse-in the order of renunciation; kuṭīcakaḥ-life in the family without attachment; pūrvam-in the beginning; bahvodaḥ-giving up all material activities and engaging fully in transcendental service; haṁsa-fully engaged in transcendental knowledge; niṣkriyau-stopping all kinds of activities.

The four divisions of retired life are the vaikhānasas, vālakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuṭīcakas, bahvodas, haṁsas and niṣkriyas. All these were manifested from Brahmā.

The varṇāśrama-dharma, or the institution of the four divisions and orders of social and spiritual life, is not a new invention of the modern age, as proposed by the less intelligent. It is an institution established by Brahmā from the beginning of the creation. This is also confirmed in the Bhagavad-gītā (4.13): cātur-varṇyaṁ mayā sṛṣṭam.

TEXT 44

ānvīkṣikī trayī vārtā

daṇḍa-nītis tathaiva ca

evaṁ vyāhṛtayaś cāsan

praṇavo hy asya dahrataḥ

SYNONYMS

ānvīkṣikī-logic; trayī-the three goals, namely religion, economy and salvation; vārtā-sense gratification; daṇḍa-law and order; nītiḥ-moral codes; tathā-as also; eva ca-respectively; evam-thus; vyāhṛtayaḥ-the celebrated hymns bhūḥ, bhuvaḥ and svaḥ; ca-also; āsan-came into existence; praṇavaḥ-the oṁkāra; hi-certainly; asya-of him (Brahmā); dahrataḥ-from the heart.

The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhūḥ, bhuvaḥ and svaḥ all became manifested from the mouths of Brahmā, and the praṇava oṁkāra was manifested from his heart.

TEXT 45

tasyoṣṇig āsīl lomabhyo

gāyatrī ca tvaco vibhoḥ

triṣṭum māṁsāt snuto 'nuṣṭub

jagaty asthnaḥ prajāpateḥ

SYNONYMS

tasya-his; uṣṇik-one of the Vedic meters; āsīt-generated; lomabhyaḥ-from the hairs on the body; gāyatrī-the principal Vedic hymn; ca-also; tvacaḥ-from the skin; vibhoḥ-of the Lord; triṣṭup-a particular type of poetic meter; māṁsāt-from the flesh; snutaḥ-from the sinews; anuṣṭup-another type of poetic meter; jagatī-another type of poetic meter; asthnaḥ-from the bones; prajāpateḥ-of the father of the living entities.

Thereafter the art of literary expression, uṣṇik, was generated from the hairs on the body of the almighty Prajāpati. The principal Vedic hymn, gāyatrī, was generated from the skin, triṣṭup from the flesh, anuṣṭup from the veins, and jagatī from the bones of the lord of the living entities.

TEXT 46

majjāyāḥ paṅktir utpannā

bṛhatī prāṇato 'bhavat

SYNONYMS

majjāyāḥ-from the bone marrow; paṅktiḥ-a particular type of verse; utpannā-became manifested; bṛhatī-another type of verse; prāṇataḥ-out of the life-breathing; abhavat-generated.

The art of writing verse, paṅkti, became manifested from the bone marrow, and that of bṛhatī, another type of verse, was generated from the life-breath of the Lord of the living entities.

TEXT 47

sparśas tasyābhavaj jīvaḥ

svaro deha udāhṛta

ūṣmāṇam indriyāṇy āhur

antaḥ-sthā balam ātmanaḥ

svarāḥ sapta vihāreṇa

bhavanti sma prajāpateḥ

SYNONYMS

sparśaḥ-the set of letters from ka to ma; tasya-his; abhavat-became; jīvaḥ-the soul; svaraḥ-vowels; dehaḥ-his body; udāhṛtaḥ-are expressed; ūṣmāṇam-the letters śa, ṣa, sa and ha; indriyāṇi-the senses; āhuḥ-are called; antaḥ-sthāḥ-the set of letters so known (ya, ra, la and va); balam-energy; ātmanaḥ-of his self; svarāḥ-music; sapta-seven; vihāreṇa-by the sensual activities; bhavanti sma-became manifested; prajāpateḥ-of the lord of the living entities.

Brahmā's soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music.

In Sanskrit there are thirteen vowels and thirty-five consonants. The vowels are a, ā, i, ī, u, ū, ṛ, ṝ, ḷ, e, ai, o, au, and the consonants are ka, kha, ga, gha, etc. Amongst the consonants, the first twenty-five letters are called the sparśas. There are also four antaḥ-sthas. Of the ūṣmas there are three s's, called tālavya, mūrdhanya and dantya. The musical notes are ṣa, ṛ, gā, ma, dha, and ni. All these sound vibrations are originally called śabda-brahma, or spiritual sound. It is said, therefore, that Brahmā was created in the Mahā-kalpa as the incarnation of spiritual sound. The Vedas are spiritual sound, and therefore there is no need of material interpretation as they are, although they are symbolically represented with letters which are known to us materially. In the ultimate issue there is nothing material because everything has its origin in the spiritual world. The material manifestation is therefore called illusion in the proper sense of the term. For those who are realized souls there is nothing but spirit.

TEXT 48

śabda-brahmātmanas tasya

vyaktāvyaktātmanaḥ paraḥ

brahmāvabhāti vitato

nānā-śakty-upabṛṁhitaḥ

SYNONYMS

śabda-brahma-transcendental sound; ātmanaḥ-of the Supreme Lord; tasya-His; vyakta-manifested; avyakta-ātmanaḥ-of the unmanifested; paraḥ-transcendental; brahmā-the Absolute; avabhāti-completely manifested; vitataḥ-distributing; nānā-multifarious; śakti-energies; upabṛṁhitaḥ-invested with.

Brahmā is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahmā is the complete form of the Absolute Truth and is invested with multifarious energies.

The post of Brahmā is the highest responsible post within the universe, and it is offered to the most perfect personality of the universe. Sometimes the Supreme Personality of Godhead has to become Brahmā when there is no suitable living being to occupy the post. In the material world, Brahmā is the complete representation of the Supreme Personality of Godhead, and transcendental sound, praṇava, comes from him. He is therefore invested with multifarious energies, from which all the demigods like Indra, Candra and Varuṇa are manifested. His transcendental value is not to be minimized, even though he exhibited a tendency to enjoy his own daughter. There is a purpose for the exhibition of such a tendency by Brahmā, and he is not to be condemned like an ordinary living entity.

TEXT 49

tato 'parām upādāya

sa sargāya mano dadhe

SYNONYMS

tataḥ-thereafter; aparām-another; upādāya-having accepted; saḥ-he; sargāya-in the matter of creation; manaḥ-mind; dadhe- gave attention.

Thereafter Brahmā accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.

In his former body, which was transcendental, affection for sex life was forbidden, and Brahmā therefore had to accept another body to allow himself to be connected with sex. He thus engaged himself in the matter of creation. His former body transformed into fog, as previously described.

TEXT 50

ṛṣīṇāṁ bhūri-vīryāṇām

api sargam avistṛtam

jñātvā tad dhṛdaye bhūyaś

cintayām āsa kaurava

SYNONYMS

ṛṣīṇām-of the great sages; bhūri-vīryāṇām-with great potential power; api-in spite of; sargam-the creation; avistṛtam-not extended; jñātvā-knowing; tat-that; hṛdaye-in his heart; bhūyaḥ-again; cintayām āsa-he began to consider; kaurava-O son of the Kurus.

O son of the Kurus, when Brahmā saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.

TEXT 51

aho adbhutam etan me

vyāpṛtasyāpi nityadā

na hy edhante prajā nūnaṁ

daivam atra vighātakam

SYNONYMS

aho-alas; adbhutam-it is wonderful; etat-this; me-for me; vyāpṛtasya-being busy; api-although; nityadā-always; na-does not; hi-certainly; edhante-generate; prajāḥ-living entities; nūnam-however; daivam-destiny; atra-herein; vighātakam-against.

Brahmā thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.

TEXT 52

evaṁ yukta-kṛtas tasya

daivaṁ cāvekṣatas tadā

kasya rūpam abhūd dvedhā

yat kāyam abhicakṣate

SYNONYMS

evam-thus; yukta-contemplating; kṛtaḥ-while doing so; tasya-his; daivam-supernatural power; ca-also; avekṣataḥ-observing; tadā-at that time; kasya-of Brahmā; rūpam-form; abhūt-became manifested; dvedhā-twofold; yat-which is; kāyam-his body; abhicakṣate-is said to be.

While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahmā.

Two bodies came out from the body of Brahmā. One had a mustache, and the other had swollen breasts. No one can explain the source of their manifestation, and therefore until today they are known as the kāyam, or the body of Brahmā, with no indication of their relationship as his son or daughter.

TEXT 53

tābhyāṁ rūpa-vibhāgābhyāṁ

mithunaṁ samapadyata

SYNONYMS

tābhyām-of them; rūpa-form; vibhāgābhyām-thus being divided; mithunam-sex relation; samapadyata-perfectly executed.

The two newly separated bodies united together in a sexual relationship.

TEXT 54

yas tu tatra pumān so 'bhūn

manuḥ svāyambhuvaḥ svarāṭ

strī yāsīc chatarūpākhyā

mahiṣy asya mahātmanaḥ

SYNONYMS

yaḥ-one who; tu-but; tatra-there; pumān-the male; saḥ-he; abhūt-became; manuḥ-the father of mankind; svāyambhuvaḥ-of the name Svāyambhuva; sva-rāṭ-fully independent; strī-the woman; yā-one who; āsīt-there was; śatarūpā-of the name Śatarūpā; ākhyā-known as; mahiṣī-the queen; asya-of him; mahātmanaḥ- the great soul.

Out of them, the one who had the male form became known as the Manu named Svāyambhuva, and the woman became known as Śatarūpā, the queen of the great soul Manu.

TEXT 55

tadā mithuna-dharmeṇa

prajā hy edhām babhūvire

SYNONYMS

tadā-at that time; mithuna-sex life; dharmeṇa-according to regulative principles; prajāḥ-generations; hi-certainly; edhām-increased; babhūvire-took place.

Thereafter, by sex indulgence, they gradually increased generations of population one after another.

TEXT 56

sa cāpi śatarūpāyāṁ

pañcāpatyāny ajījanat

priyavratottānapādau

tisraḥ kanyāś ca bhārata

ākūtir devahūtiś ca

prasūtir iti sattama

SYNONYMS

saḥ-he (Manu); ca-also; api-in due course; śatarūpāyām-unto Śatarūpā; pañca-five; apatyāni-children; ajījanat-begot; priyavrata-Priyavrata; uttānapādau-Uttānapāda; tisraḥ-three in number; kanyāḥ-daughters; ca-also; bhārata-O son of Bharata; ākūtiḥ-Ākūti; devahūtiḥ-Devahūti; ca-and; prasūtiḥ-Prasūti; iti-thus; sattama-O best of all.

O son of Bharata, in due course of time he [Manu] begot in Śatarūpā five children-two sons, Priyavrata and Uttānapāda, and three daughters, Ākūti, Devahūti and Prasūti.

TEXT 57

ākūtiṁ rucaye prādāt

kardamāya tu madhyamām

dakṣāyādāt prasūtiṁ ca

yata āpūritaṁ jagat

SYNONYMS

ākūtim-the daughter named Ākūti; rucaye-unto the sage Ruci; prādāt-handed over; kardamāya-unto the sage Kardama; tu-but; madhyamām-the middle one (Devahūti); dakṣāya-unto Dakṣa; adāt-handed over; prasūtim-the youngest daughter; ca-also; yataḥ-wherefrom; āpūritam-is fulfilled; jagat-the whole world.

The father, Manu, handed over his first daughter, Ākūti, to the sage Ruci, the middle daughter, Devahūti, to the sage Kardama, and the youngest, Prasūti, to Dakṣa. From them, all the world filled with population.

The history of the creation of the population of the universe is given herewith. Brahmā is the original living creature in the universe, from whom were generated the Manu Svāyambhuva and his wife Śatarūpā. From Manu, two sons and three daughters were born, and from them all the population in different planets has sprung up until now. Therefore, Brahmā is known as the grandfather of everyone, and the Personality of Godhead, being the father of Brahmā, is known as the great-grandfather of all living beings. This is confirmed in Bhagavad-gītā (11.39) as follows:

vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś ca
namo namas te 'stu sahasra-kṛtvaḥ
punaś ca bhūyo 'pi namo namas te

"You are the Lord of air, the supreme justice Yama, the fire, and the Lord of rains. You are the moon, and You are the great-grandfather. Therefore I offer my respectful obeisances unto You again and again."

Thus end the Bhaktivedanta purports of the Third Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Kumāras and Others."

Chapter Thirteen

The Appearance of Lord Varāha

TEXT 1

śrī-śuka uvāca

niśamya vācaṁ vadato

muneḥ puṇyatamāṁ nṛpa

bhūyaḥ papraccha kauravyo

vāsudeva-kathādṛtaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; niśamya-after hearing; vācam-talks; vadataḥ-while speaking; muneḥ-of Maitreya Muni; puṇya-tamām-the most virtuous; nṛpa-O King; bhūyaḥ-then again; papraccha-inquired; kauravyaḥ-the best amongst the Kurus (Vidura); vāsudeva-kathā-topics on the subject of the personality of Godhead, Vāsudeva; ādṛtaḥ-one who so adores.

Śrī Śukadeva Gosvāmī said: O King, after hearing all these most virtuous topics from the sage Maitreya, Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear.

The word ādṛtaḥ is significant because it indicates that Vidura had a natural inclination for hearing the transcendental message of the Supreme Personality of Godhead, and he was never fully satisfied though continuing to hear those topics. He wanted to hear more and more so that he could be more and more blessed by the transcendental message.

TEXT 2

vidura uvāca

sa vai svāyambhuvaḥ samrāṭ

priyaḥ putraḥ svayambhuvaḥ

pratilabhya priyāṁ patnīṁ

kiṁ cakāra tato mune

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-he; vai-easily; svāyambhuvaḥ-Svāyambhuva Manu; samrāṭ-the king of all kings; priyaḥ-dear; putraḥ-son; svayambhuvaḥ-of Brahmā; pratilabhya-after obtaining; priyām-most loving; patnīm-wife; kim-what; cakāra-did; tataḥ-thereafter; mune-O great sage.

Vidura said: O great sage, what did Svāyambhuva, the dear son of Brahmā, do after obtaining his very loving wife?

TEXT 3

caritaṁ tasya rājarṣer

ādi-rājasya sattama

brūhi me śraddadhānāya

viṣvaksenāśrayo hy asau

SYNONYMS

caritam-character; tasya-his; rājarṣeḥ-of the saintly king; ādi-rājasya-of the original king; sattama-O most pious one; brūhi-kindly speak; me-unto me; śraddadhānāya-unto one eager to receive; viṣvaksena-of the Personality of Godhead; āśrayaḥ-one who has taken shelter; hi-certainly; asau-that king.

O best of the virtuous, the original king of kings [Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear.

Śrīmad-Bhāgavatam is full of the transcendental topics of the Personality of Godhead and His pure devotees. In the absolute world there is no difference in quality between the Supreme Lord and His pure devotee. Therefore, hearing the topics of the Lord and hearing of the character and activities of the pure devotee have the same result, namely, the development of devotional service.

TEXT 4

śrutasya puṁsāṁ sucira-śramasya

nanv añjasā sūribhir īḍito 'rthaḥ

tat-tad-guṇānuśravaṇaṁ mukunda-

pādāravindaṁ hṛdayeṣu yeṣām

SYNONYMS

śrutasya-of persons who are in the process of hearing; puṁsām-of such persons; sucira-for a long time; śramasya-laboring very hard; nanu-certainly; añjasā-elaborately; sūribhiḥ-by pure devotees; īḍitaḥ-explained by; arthaḥ-statements; tat-that; tat-that; guṇa-transcendental qualities; anuśravaṇam-thinking; mukunda-the Personality of Godhead, who awards liberation; pāda-aravindam-the lotus feet; hṛdayeṣu-within the heart; yeṣām-of them.

Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.

Transcendental students are those who undergo great penance in being trained by hearing the Vedas from a bona fide spiritual master. Not only must they hear about the activities of the Lord, but they must also hear about the transcendental qualities of the devotees who are constantly thinking of the lotus feet of the Lord within their hearts. A pure devotee of the Lord cannot be separated from the lotus feet of the Lord for even a moment. Undoubtedly the Lord is always within the hearts of all living creatures, but they hardly know about it because they are deluded by the illusory material energy. The devotees, however, realize the presence of the Lord, and therefore they can always see the lotus feet of the Lord within their hearts. Such pure devotees of the Lord are as glorious as the Lord; they are, in fact, recommended by the Lord as more worshipable then He Himself. Worship of the devotee is more potent than worship of the Lord. It is therefore the duty of the transcendental students to hear of pure devotees, as explained by similar devotees of the Lord, because one cannot explain about the Lord or His devotee unless one happens to be a pure devotee himself.

TEXT 5

śrī-śuka uvāca

iti bruvāṇaṁ viduraṁ vinītaṁ

sahasra-śīrṣṇaś caraṇopadhānam

prahṛṣṭa-romā bhagavat-kathāyāṁ

praṇīyamāno munir abhyacaṣṭa

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇam-speaking; viduram-unto Vidura; vinītam-very gentle; sahasra-śīrṣṇaḥ-the Personality of Godhead Kṛṣṇa; caraṇa-lotus feet; upadhānam-pillow; prahṛṣṭa-romā-hairs standing in ecstasy; bhagavat-in relationship with the Personality of Godhead; kathāyām-in the words; praṇīyamānaḥ-being influenced by such spirit; muniḥ-the sage; abhyacaṣṭa-attempted to speak.

Śrī Śukadeva Gosvāmī said: The Personality of Godhead Śrī Kṛṣṇa was pleased to place His lotus feet on the lap of Vidura because Vidura was very meek and gentle. The sage Maitreya was very pleased with Vidura's words, and, being influenced by his spirit, he attempted to speak.

The word sahasra-śīrṣṇaḥ is very significant. One who has diverse energies and activities and a wonderful brain is known as the sahasra-śīrṣṇaḥ. This qualification is applicable only to the personality of Godhead, Śrī Kṛṣṇa, and no one else. The Personality of Godhead was pleased to dine sometimes with Vidura at his home, and while resting He placed His lotus feet on the lap of Vidura. Maitreya was inspired by the thought of Vidura's wonderful fortune. The hairs of his body stood on end, and he was pleased to narrate the topics of the Personality of Godhead with great delight.

TEXT 6

maitreya uvāca

yadā sva-bhāryayā sārdhaṁ

jātaḥ svāyambhuvo manuḥ

prāñjaliḥ praṇataś cedaṁ

veda-garbham abhāṣata

SYNONYMS

maitreyaḥ uvāca-Maitreya said; yadā-when; sva-bhāryayā-along with his wife; sārdham-accompanied by; jātaḥ-appeared; svāyambhuvaḥ-Svāyambhuva Manu; manuḥ-the father of mankind; prāñjaliḥ-with folded hands; praṇataḥ-in obeisances; ca-also; idam-this; veda-garbham-unto the reservoir of Vedic wisdom; abhāṣata-addressed.

The sage Maitreya said to Vidura: After his appearance, Manu, the father of mankind, along with his wife, thus addressed the reservoir of Vedic wisdom, Brahmā, with obeisances and folded hands.

TEXT 7

tvam ekaḥ sarva-bhūtānāṁ

janma-kṛd vṛttidaḥ pitā

tathāpi naḥ prajānāṁ te

śuśrūṣā kena vā bhavet

SYNONYMS

tvam-you; ekaḥ-one; sarva-all; bhūtānām-living entities; janma-kṛt-progenitor; vṛtti-daḥ-source of subsistence; pitā-the father; tathā api-yet; naḥ-ourselves; prajānām-of all who are born; te-of you; śuśrūṣā-service; kena-how; vā-either; bhavet-may be possible.

You are the father of all living entities and the source of their subsistence because they are all born of you. Please order us how we may be able to render service unto you.

A son's duty is not only to make the father the source of supply for all his needs, but also, when he is grown up, to render service unto him. That is the law of creation beginning from the time of Brahmā. A father's duty is to bring up the son until he is grown, and when the son is grown up, it is his duty to render service unto the father.

TEXT 8

tad vidhehi namas tubhyaṁ

karmasv īḍyātma-śaktiṣu

yat kṛtveha yaśo viṣvag

amutra ca bhaved gatiḥ

SYNONYMS

tat-that; vidhehi-give direction; namaḥ-my obeisances; tubhyam-unto you; karmasu-in duties; īḍya-O worshipful one; ātma-śaktiṣu-within our working capacity; yat-which; kṛtvā-doing; iha-in this world; yaśaḥ-fame; viṣvak-everywhere; amutra-in the next world; ca-and; bhavet-it should be; gatiḥ-progress.

O worshipful one, please give us your direction for the execution of duty within our working capacity so that we can follow it for fame in this life and progress in the next.

Brahmā is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmā is sure to gain fame in this life and salvation in the next. The disciplic succession from Brahmā is called the Brahma-sampradāya, and it descends as follows: Brahmā, Nārada, Vyāsa, Madhva Muni (Pūrṇaprajña), Padmanābha, Nṛhari, Mādhava, Akṣobhya, Jayatīrtha, Jñānasindhu, Dayānidhi, Vidyānidhi, Rājendra, Jayadharma, Puruṣottama, Brahmaṇyatīrtha, Vyāsatīrtha, Lakṣmīpati, Mādhavendra Purī, Īśvara Purī, Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara and Śrī Rūpa Gosvāmī and others, Śrī Raghunātha dāsa Gosvāmī, Kṛṣṇadāsa Gosvāmī, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī, Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, Śrīmad Bhaktisiddhānta Sarasvatī, A. C. Bhaktivedanta Swami.

This line of disciplic succession from Brahmā is spiritual, whereas the genealogical succession from Manu is material, but both are on the progressive march towards the same goal of Kṛṣṇa consciousness.

TEXT 9

brahmovāca

prītas tubhyam ahaṁ tāta

svasti stād vāṁ kṣitīśvara

yan nirvyalīkena hṛdā

śādhi mety ātmanārpitam

SYNONYMS

brahmā uvāca-Brahmā said; prītaḥ-pleased; tubhyam-unto you; aham-I; tāta-my dear son; svasti-all blessings; stāt-let there be; vām-unto you both; kṣiti-īśvara-O lord of the world; yat-because; nirvyalīkena-without reservation; hṛdā-by the heart; śādhi-give instruction; mā-unto me; iti-thus; ātmanā-by self; arpitam-surrendered.

Lord Brahmā said: My dear son, O lord of the world, I am very pleased with you, and I desire all blessings for both you and your wife. You have without reservation surrendered yourself unto me with your heart for my instructions.

The relationship between the father and the son is always sublime. The father is naturally disposed with good will towards the son, and he is always ready to help the son in his progress in life. But in spite of the father's good will, the son is sometimes misguided because of his misuse of personal independence. Every living entity, however small or big he may be, has the choice of independence. If the son is unreservedly willing to be guided by the father, the father is ten times more eager to instruct and guide him by all means. The father and son relationship as exhibited here in the dealings of Brahmā and Manu is excellent. Both the father and the son are well qualified, and their example should be followed by all humankind. Manu, the son, unreservedly asked the father, Brahmā, to instruct him, and the father, who was full of Vedic wisdom, was very glad to instruct. The example of the father of mankind may be rigidly followed by mankind, and that will advance the cause of the relationship of fathers and sons.

TEXT 10

etāvaty ātmajair vīra

kāryā hy apacitir gurau

śaktyāpramattair gṛhyeta

sādaraṁ gata-matsaraiḥ

SYNONYMS

etāvatī-just exactly like this; ātmajaiḥ-by the offspring; vīra-O hero; kāryā-should be performed; hi-certainly; apacitiḥ-worship; gurau-unto the superior; śaktyā-with full capacity; apramattaiḥ-by the sane; gṛhyeta-should be accepted; sa-ādaram-with great delight; gata-matsaraiḥ-by those who are beyond the limit of envy.

O hero, your example is quite befitting a son in relationship with his father. This sort of adoration for the superior is required. One who is beyond the limit of envy and who is sane accepts the order of his father with great delight and executes it to his full capacity.

When the four previous sons of Brahmā, the sages Sanaka, Sanātana, Sanandana and Sanat-kumāra, refused to obey their father, Brahmā was mortified, and his anger was manifested in the shape of Rudra. That incident was not forgotten by Brahmā, and therefore the obedience of Manu Svāyambhuva was very encouraging. From the material point of view, the four sages' disobedience to the order of their father was certainly abominable, but because such disobedience was for a higher purpose, they were free from the reaction of disobedience. Those who disobey their fathers on material grounds, however, are surely subjected to disciplinary reaction for such disobedience. Manu's obedience to his father on material grounds was certainly free from envy, and in the material world it is imperative for ordinary men to follow the example of Manu.

TEXT 11

sa tvam asyām apatyāni

sadṛśāny ātmano guṇaiḥ

utpādya śāsa dharmeṇa

gāṁ yajñaiḥ puruṣaṁ yaja

SYNONYMS

saḥ-therefore that obedient son; tvam-as you are; asyām-in her; apatyāni-children; sadṛśāni-equally qualified; ātmanaḥ-of yourself; guṇaiḥ-with the characteristics; utpādya-having begotten; śāsa-rule; dharmeṇa-on the principles of devotional service; gām-the world; yajñaiḥ-by sacrifices; puruṣam-the Supreme Personality of Godhead; yaja-worship.

Since you are my very obedient son, I ask you to beget children qualified like yourself in the womb of your wife. Rule the world in pursuance of the principles of devotional service unto the Supreme Personality of Godhead, and thus worship the Lord by performances of yajña.

The purpose of the material creation by Brahmā is clearly described herein. Every human being should beget nice children in the womb of his wife, as a sacrifice for the purpose of worshiping the Supreme Personality of Godhead in devotional service. In the Viṣṇu Purāṇa (3.8.9) it is stated:

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

"One can worship the Supreme Personality of Godhead, Viṣṇu, by proper discharge of the principles of varṇa and āśrama. There is no alternative to pacifying the Lord by execution of the principles of the varṇāśrama system."

Viṣṇu worship is the ultimate aim of human life. Those who take the license of married life for sense enjoyment must also take the responsibility to satisfy the Supreme Personality of Godhead, Viṣṇu, and the first stepping-stone is the varṇāśrama-dharma system. Varṇāśrama-dharma is the systematic institution for advancing in worship of Viṣṇu. However, if one directly engages in the process of devotional service to the Supreme Personality of Godhead, it may not be necessary to undergo the disciplinary system of varṇāśrama-dharma. The other sons of Brahmā, the Kumāras, directly engaged in devotional service, and thus they had no need to execute the principles of varṇāśrama-dharma.

TEXT 12

paraṁ śuśrūṣaṇaṁ mahyaṁ

syāt prajā-rakṣayā nṛpa

bhagavāṁs te prajā-bhartur

hṛṣīkeśo 'nutuṣyati

SYNONYMS

param-the greatest; śuśrūṣaṇam-devotional service; mahyam-unto me; syāt-should be; prajā-the living entities born in the material world; rakṣayā-by saving them from being spoiled; nṛpa-O King; bhagavān-the Personality of Godhead; te-with you; prajā-bhartuḥ-with the protector of the living beings; hṛṣīkeśaḥ-the Lord of the senses; anutuṣyati-is satisfied.

O King, if you can give proper protection to the living beings in the material world, that will be the best service for me. When the Supreme Lord sees you to be a good protector of the conditioned souls, certainly the master of the senses will be very pleased with you.

The whole administrative system is arranged for the purpose of going back home, back to Godhead. Brahmā is the representative of the Supreme Personality of Godhead, and Manu is the representative of Brahmā. Similarly, all other kings on different planets of the universe are representatives of Manu. The lawbook for the entire human society is the Manu-saṁhitā, which directs all activities towards the transcendental service of the Lord. Every king, therefore, must know that his responsibility in administration is not merely to exact taxes from the citizens but to see personally that the citizens under him are being trained in Viṣṇu worship. Everyone must be educated in Viṣṇu worship and engaged in the devotional service of Hṛṣīkeśa, the owner of the senses. The conditioned souls are meant not to satisfy their material senses but to satisfy the senses of Hṛṣīkeśa, the Supreme Personality of Godhead. That is the purpose of the complete administrative system. One who knows this secret, as disclosed here in the version of Brahmā, is the perfect administrative head. One who does not know this is a show-bottle administrator. By training the citizens in the devotional service of the Lord, the head of a state can be free in his responsibility, otherwise he will fail in the onerous duty entrusted to him and thus be punishable by the supreme authority. There is no other alternative in the discharge of administrative duty.

TEXT 13

yeṣāṁ na tuṣṭo bhagavān

yajña-liṅgo janārdanaḥ

teṣāṁ śramo hy apārthāya

yad ātmā nādṛtaḥ svayam

SYNONYMS

yeṣām-of those with whom; na-never; tuṣṭaḥ-satisfied; bhagavān-the Personality of Godhead; yajña-liṅgaḥ-the form of sacrifice; janārdanaḥ-Lord Kṛṣṇa, or the viṣṇu-tattva; teṣām-of them; śramaḥ-labor; hi-certainly; apārthāya-without profit; yat-because; ātmā-the Supreme Soul; na-not; ādṛtaḥ-respected; svayam-his own self.

The Supreme Personality of Godhead, Janārdana [Lord Kṛṣṇa], is the form to accept all the results of sacrifice. If He is not satisfied, then one's labor for advancement is futile. He is the ultimate Self, and therefore one who does not satisfy Him certainly neglects his own interests.

Brahmā is deputed as the supreme head of universal affairs, and he in his turn deputes Manu and others as charges d'affaires of the material manifestation, but the whole show is for the satisfaction of the Supreme Personality of Godhead. Brahmā knows how to satisfy the Lord, and similarly persons engaged in the line of Brahmā's plan of activities also know how to satisfy the Lord. The Lord is satisfied by the process of devotional service, consisting of the ninefold process of hearing, chanting, etc. It is in one's own sell-interest to execute prescribed devotional service, and anyone who neglects this process neglects his own self-interest. Everyone wants to satisfy his senses, but above the senses is the mind, above the mind is the intelligence, above the intelligence is the individual self, and above the individual self is the Superself. Above even the Superself is the Supreme Personality of Godhead, viṣṇu-tattva. The primeval Lord and the cause of all causes is Śrī Kṛṣṇa. The complete process of perfectional service is to render service for the satisfaction of the transcendental senses of Lord Kṛṣṇa, who is known as Janārdana.

TEXT 14

manur uvāca

ādeśe 'haṁ bhagavato

varteyāmīva-sūdana

sthānaṁ tv ihānujānīhi

prajānāṁ mama ca prabho

SYNONYMS

manuḥ uvāca-Śrī Manu said; ādeśe-under the order; aham-I; bhagavataḥ-of your powerful self; varteya-shall stay; amīva-sūdana-O killer of all sins; sthānam-the place; tu-but; iha-in this world; anujānīhi-please let me know; prajānām-of the living entities born from me; mama-my; ca-also; prabho-O lord.

Śrī Manu said: O all-powerful lord, O killer of all sins, I shall abide by your order. Now please let me know my place and that of the living entities born of me.

TEXT 15

yad okaḥ sarva-bhūtānāṁ

mahī magnā mahāmbhasi

asyā uddharaṇe yatno

deva devyā vidhīyatām

SYNONYMS

yat-because; okaḥ-the dwelling place; sarva-for all; bhūtānām-living entities; mahī-the earth; magnā-merged; mahā-ambhasi-in the great water; asyāḥ-of this; uddharaṇe-in the lifting; yatnaḥ-attempt; deva-O master of the demigods; devyāḥ-of this earth; vidhīyatām-let it be done.

O master of the demigods, please attempt to lift the earth, which is merged in the great water, because it is the dwelling place for all the living entities. It can be done by your endeavor and by the mercy of the Lord.

The great water mentioned in this connection is the Garbhodaka Ocean, which fills half of the universe.

TEXT 16

maitreya uvāca

parameṣṭhī tv apāṁ madhye

tathā sannām avekṣya gām

katham enāṁ samunneṣya

iti dadhyau dhiyā ciram

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya Muni said; parameṣṭhī-Brahmā; tu-also; apām-the water; madhye-within; tathā-thus; sannām-situated; avekṣya-seeing; gām-the earth; katham-how; enām-this; samunneṣye-I shall lift; iti-thus; dadhyau-gave attention; dhiyā-by intelligence; ciram-for a long time.

Śrī Maitreya said: Thus, seeing the earth merged in the water, Brahmā gave his attention for a long time to how it could be lifted.

According to Jīva Gosvāmī, the topics delineated here are of different millenniums. The present topics are of the Śveta-varāha millennium, and topics regarding the Cākṣuṣa millennium will also be discussed in this chapter.

TEXT 17

sṛjato me kṣitir vārbhiḥ

plāvyamānā rasāṁ gatā

athātra kim anuṣṭheyam

asmābhiḥ sarga-yojitaiḥ

yasyāhaṁ hṛdayād āsaṁ

sa īśo vidadhātu me

SYNONYMS

sṛjataḥ-while engaged in creation; me-of me; kṣitiḥ-the earth; vārbhiḥ-by the water; plāvyamānā-being inundated; rasām-depth of water; gatā-gone down; atha-therefore; atra-in this matter; kim-what; anuṣṭheyam-is right to be attempted; asmābhiḥ-by us; sarga-creation; yojitaiḥ-engaged in; yasya-the one from whose; aham-I; hṛdayāt-from the heart; āsam-born; saḥ-He; īśaḥ-the Lord; vidadhātu-may direct; me-unto me.

Brahmā thought: While I have been engaged in the process of creation, the earth has been inundated by a deluge and has gone down into the depths of the ocean. What can we do who are engaged in this matter of creation? It is best to let the Almighty Lord direct us.

The devotees of the Lord, who are all confidential servitors, are sometimes perplexed in the discharge of their respective duties, but they are never discouraged. They have full faith in the Lord, and He paves the way for the smooth progress of the devotee's duty.

TEXT 18

ity abhidhyāyato nāsā-

vivarāt sahasānagha

varāha-toko niragād

aṅguṣṭha-parimāṇakaḥ

SYNONYMS

iti-thus; abhidhyāyataḥ-while thinking; nāsā-vivarāt-from the nostrils; sahasā-all of a sudden; anagha-O sinless one; varāha-tokaḥ-a minute form of Varāha (a boar); niragāt-came out; aṅguṣṭha-the upper portion of the thumb; parimāṇakaḥ-of the measurement.

O sinless Vidura, all of a sudden, while Brahmā was engaged in thinking, a small form of a boar came out of his nostril. The measurement of the creature was not more than the upper portion of a thumb.

TEXT 19

tasyābhipaśyataḥ kha-sthaḥ

kṣaṇena kila bhārata

gaja-mātraḥ pravavṛdhe

tad adbhutam abhūn mahat

SYNONYMS

tasya-his; abhipaśyataḥ-while thus observing; kha-sthaḥ-situated in the sky; kṣaṇena-suddenly; kila-verily; bhārata-O descendant of Bharata; gaja-mātraḥ-just like an elephant; pravavṛdhe-thoroughly expanded; tat-that; adbhutam-extraordinary; abhūt-transformed; mahat-into a gigantic body.

O descendant of Bharata, while Brahmā was observing Him, that boar became situated in the sky in a wonderful manifestation as gigantic as a great elephant.

TEXT 20

marīci-pramukhair vipraiḥ

kumārair manunā saha

dṛṣṭvā tat saukaraṁ rūpaṁ

tarkayām āsa citradhā

SYNONYMS

marīci-the great sage Marīci; pramukhaiḥ-headed by; vipraiḥ-all brāhmaṇas; kumāraiḥ-with the four Kumāras; manunā-and with Manu; saha-with; dṛṣṭvā-seeing; tat-that; saukaram-appearance like a boar; rūpam-form; tarkayām āsa-argued among themselves; citradhā-in various ways.

Struck with wonder at observing the wonderful boarlike form in the sky, Brahmā, with great brāhmaṇas like Marīci, as well as the Kumāras and Manu, began to argue in various ways.

TEXT 21

kim etat sūkara-vyājaṁ

sattvaṁ divyam avasthitam

aho batāścaryam idaṁ

nāsāyā me viniḥsṛtam

SYNONYMS

kim-what; etat-this; sūkara-boar; vyājam-pretension; sattvam-entity; divyam-extraordinary; avasthitam-situated; aho bata-oh, it is; āścaryam-very wonderful; idam-this; nāsāyāḥ-from the nose; me-my; viniḥsṛtam-came out.

Is this some extraordinary entity come in the pretense of a boar? It is very wonderful that He has come from my nose.

TEXT 22

dṛṣṭo 'ṅguṣṭha-śiro-mātraḥ

kṣaṇād gaṇḍa-śilā-samaḥ

api svid bhagavān eṣa

yajño me khedayan manaḥ

SYNONYMS

dṛṣṭaḥ-just seen; aṅguṣṭha-thumb; śiraḥ-tip; mātraḥ-only; kṣaṇāt-immediately; gaṇḍa-śilā-large stone; samaḥ-like; api svit-whether; bhagavān-the Personality of Godhead; eṣaḥ-this; yajñaḥ-Viṣṇu; me-my; khedayan-perturbing; manaḥ-mind.

First of all this boar was seen no bigger than the tip of a thumb, and within a moment He was as large as a stone. My mind is perturbed. Is He the Supreme Personality of Godhead, Viṣṇu?

Since Brahmā is the supermost person in the universe and he had never before experienced such a form, he could guess that the wonderful appearance of the boar was an incarnation of Viṣṇu. The uncommon features symptomatic of the incarnation of Godhead can bewilder even the mind of Brahmā.

TEXT 23

iti mīmāṁsatas tasya

brahmaṇaḥ saha sūnubhiḥ

bhagavān yajña-puruṣo

jagarjāgendra-sannibhaḥ

SYNONYMS

iti-thus; mīmāṁsataḥ-while deliberating; tasya-his; brahmaṇaḥ-of Brahmā; saha-along with; sūnubhiḥ-his sons; bhagavān-the Personality of Godhead; yajña-Lord Viṣṇu; puruṣaḥ-the Supreme Person; jagarja-resounded; aga-indra-great mountain; sannibhaḥ-like.

While Brahmā was deliberating with his sons, the Supreme Personality of Godhead, Viṣṇu, roared tumultuously like a great mountain.

It appears that great hills and mountains also have their roaring power because they are also living entities. The volume of the sound vibrated is in proportion to the size of the material body. While Brahmā was guessing about the appearance of the Lord's incarnation as a boar, the Lord confirmed Brahmā's contemplation by roaring with His gorgeous voice.

TEXT 24

brahmāṇaṁ harṣayām āsa

haris tāṁś ca dvijottamān

sva-garjitena kakubhaḥ

pratisvanayatā vibhuḥ

SYNONYMS

brahmāṇam-unto Brahmā; harṣayām āsa-enlivened; hariḥ-the Personality of Godhead; tān-all of them; ca-also; dvija-uttamān-highly elevated brāhmaṇas; sva-garjitena-by His uncommon voice; kakubhaḥ-all directions; pratisvanayatā-which echoed; vibhuḥ-the omnipotent.

The omnipotent Supreme Personality of Godhead enlivened Brahmā and the other highly elevated brāhmaṇas by again roaring with His uncommon voice, which echoed in all directions.

Brahmā and other enlightened brāhmaṇas who know the Supreme Personality of Godhead are enlivened by the appearance of the Lord in any of His multi-incarnations. The appearance of the wonderful and gigantic incarnation of Viṣṇu as the mountainlike boar did not fill them with any kind of fear, although the Lord's resounding voice was tumultuous and echoed horribly in all directions as an open threat to all demons who might challenge His omnipotency.

TEXT 25

niśamya te ghargharitaṁ sva-kheda-

kṣayiṣṇu māyāmaya-sūkarasya

janas-tapaḥ-satya-nivāsinas te

tribhiḥ pavitrair munayo 'gṛṇan sma

SYNONYMS

niśamya-just after hearing; te-those; ghargharitam-the tumultuous sound; sva-kheda-personal lamentation; kṣayiṣṇu-destroying; māyā-maya-all-merciful; sūkarasya-of Lord Boar; janaḥ-the Janaloka planet; tapaḥ-the Tapoloka planet; satya-the Satyaloka planet; nivāsinaḥ-residents; te-all of them; tribhiḥ-from the three Vedas; pavitraiḥ-by the all-auspicious mantras; munayaḥ-great thinkers and sages; agṛṇan sma-chanted.

When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas.

The word māyāmaya is very significant in this verse. Māyā means "mercy," "specific knowledge" and also "illusion." Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā's other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 26

teṣāṁ satāṁ veda-vitāna-mūrtir

brahmāvadhāryātma-guṇānuvādam

vinadya bhūyo vibudhodayāya

gajendra-līlo jalam āviveśa

SYNONYMS

teṣām-of them; satām-of the great devotees; veda-all knowledge; vitāna-mūrtiḥ-the form of expansion; brahma-Vedic sound; avadhārya-knowing it well; ātma-of Himself; guṇa-anuvādam-transcendental glorification; vinadya-resounding; bhūyaḥ-again; vibudha-of the transcendentally learned; udayāya-for the elevation or benefit; gajendra-līlaḥ-playing like an elephant; jalam-the water; āviveśa-entered.

Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees' prayers were meant for Him.

The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth.

TEXT 27

utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ

saṭā vidhunvan khara-romaśa-tvak

khurāhatābhraḥ sita-daṁṣṭra īkṣā-

jyotir babhāse bhagavān mahīdhraḥ

SYNONYMS

utkṣipta-vālaḥ-slashing with the tail; kha-caraḥ-in the sky; kaṭhoraḥ-very hard; saṭāḥ-hairs on the shoulder; vidhunvan-quivering; khara-sharp; romaśa-tvak-skin full of hairs; khura-āhata-struck by the hooves; abhraḥ-the clouds; sita-daṁṣṭraḥ-white tusks; īkṣā-glance; jyotiḥ-luminous; babhāse-began to emit an effulgence; bhagavān-the Personality of Godhead; mahī-dhraḥ-the supporter of the world.

Before entering the water to rescue the earth, Lord Boar flew in the sky, slashing His tail, His hard hairs quivering. His very glance was luminous, and He scattered the clouds in the sky with His hooves and His glittering white tusks.

When the Lord is offered prayers by His devotees, His transcendental activities are described. Here are some of the transcendental features of Lord Boar. As the residents of the upper three planetary systems offered their prayers to the Lord, it is understood that His body expanded throughout the sky, beginning from the topmost planet, Brahmaloka, or Satyaloka. It is stated in the Brahma-saṁhitā that His eyes are the sun and the moon; therefore His very glance over the sky was as illuminating as the sun or the moon. The Lord is described herein as mahīdhraḥ, which means either a "big mountain" or the "sustainer of the earth." In other words, the Lord's body was as big and hard as the Himalayan Mountains; otherwise how was it possible that He kept the entire earth on the support of His white tusks? The poet Jayadeva, a great devotee of the Lord, has sung of the incident in his prayers for the incarnations:

vasati daśana-śikhare dharaṇī tava lagnā
śaśini kalaṅka-kaleva nimagnā
keśava dhṛta-śūkara-rūpa jaya jagadīśa hare

"All glories to Lord Keśava [Kṛṣṇa], who appeared as the boar. The earth was held between His tusks, which appeared like the scars on the moon."

TEXT 28

ghrāṇena pṛthvyāḥ padavīṁ vijighran

kroḍāpadeśaḥ svayam adhvarāṅgaḥ

karāla-daṁṣṭro 'py akarāla-dṛgbhyām

udvīkṣya viprān gṛṇato 'viśat kam

SYNONYMS

ghrāṇena-by smelling; pṛthvyāḥ-of the earth; padavīm-situation; vijighran-searching after the earth; kroḍa-apadeśaḥ-assuming the body of a hog; svayam-personally; adhvara-transcendental; aṅgaḥ-body; karāla-fearful; daṁṣṭraḥ-teeth (tusks); api-in spite of; akarāla-not fearful; dṛgbhyām-by His glance; udvīkṣya-glancing over; viprān-all the brāhmaṇa- devotees; gṛṇataḥ-who were engaged in prayers; aviśat-entered; kam-the water.

He was personally the Supreme Lord Viṣṇu and was therefore transcendental, yet because He had the body of a hog, He searched after the earth by smell. His tusks were fearful, and He glanced over the devotee-brāhmaṇas engaged in offering prayers. Thus He entered the water.

We should always remember that although the body of a hog is material, the hog form of the Lord was not materially contaminated. It is not possible for an earthly hog to assume a gigantic form spreading throughout the sky, beginning from the Satyaloka. His body is always transcendental in all circumstances; therefore, the assumption of the form of a boar is only His pastime. His body is all Vedas, or transcendental. But since He had assumed the form of a boar, He began to search out the earth by smelling, just like a hog. The Lord can perfectly play the part of any living entity. The gigantic feature of the boar was certainly very fearful for all nondevotees, but to the pure devotees of the Lord He was not at all fearful; on the contrary, He was so pleasingly glancing upon His devotees that all of them felt transcendental happiness.

TEXT 29

sa vajra-kūṭāṅga-nipāta-vega-

viśīrṇa-kukṣiḥ stanayann udanvān

utsṛṣṭa-dīrghormi-bhujair ivārtaś

cukrośa yajñeśvara pāhi meti

SYNONYMS

saḥ-that; vajra-kūṭa-aṅga-body like a great mountain; nipāta-vega-the force of diving; viśīrṇa-bifurcating; kukṣiḥ-the middle portion; stanayan-resounding like; udanvān-the ocean; utsṛṣṭa-creating; dīrgha-high; ūrmi-waves; bhujaiḥ-by the arms; iva ārtaḥ-like a distressed person; cukrośa-prayed loudly; yajña-īśvara-O master of all sacrifices; pāhi-please protect; mā-unto me; iti-thus.

Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, "O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!"

Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent.

TEXT 30

khuraiḥ kṣuraprair darayaṁs tad āpa

utpāra-pāraṁ tri-parū rasāyām

dadarśa gāṁ tatra suṣupsur agre

yāṁ jīva-dhānīṁ svayam abhyadhatta

SYNONYMS

khuraiḥ-by the hooves; kṣurapraiḥ-compared to a sharp weapon; darayan-penetrating; tat-that; āpaḥ-water; utpāra-pāram-found the limitation of the unlimited; tri-paruḥ-the master of all sacrifices; rasāyām-within the water; dadarśa-found; gām-the earth; tatra-there; suṣupsuḥ-lying; agre-in the beginning; yām-whom; jīva-dhānīm-the resting place for all living entities; svayam-personally; abhyadhatta-uplifted.

Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.

The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇu-dharma:

pātāla-mūleśvara-bhoga-saṁhatau
vinyasya pādau pṛthivīṁ ca bibhrataḥ
yasyopamāno na babhūva so 'cyuto
mamāstu māṅgalya-vivṛddhaye hariḥ

Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā's day.

TEXT 31

sva-daṁṣṭrayoddhṛtya mahīṁ nimagnāṁ

sa utthitaḥ saṁruruce rasāyāḥ

tatrāpi daityaṁ gadayāpatantaṁ

sunābha-sandīpita-tīvra-manyuḥ

SYNONYMS

sva-daṁṣṭrayā-by His own tusks; uddhṛtya-raising; mahīm-the earth; nimagnām-submerged; saḥ-He; utthitaḥ-getting up; saṁruruce-appeared very splendid; rasāyāḥ-from the water; tatra-there; api-also; daityam-unto the demon; gadayā-with the club; āpatantam-rushing towards Him; sunābha-the wheel of Kṛṣṇa; sandīpita-glowing; tīvra-fierce; manyuḥ-anger.

Lord Boar very easily took the earth on His tusks and got it out of the water. Thus He appeared very splendid. Then, His anger glowing like the Sudarśana wheel, He immediately killed the demon [Hiraṇyākṣa], although he tried to fight with the Lord.

According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones-Jana, Mahar and Satya-merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.

TEXT 32

jaghāna rundhānam asahya-vikramaṁ

sa līlayebhaṁ mṛgarāḍ ivāmbhasi

tad-rakta-paṅkāṅkita-gaṇḍa-tuṇḍo

yathā gajendro jagatīṁ vibhindan

SYNONYMS

jaghāna-killed; rundhānam-the obstructive enemy; asahya-unbearable; vikramam-prowess; saḥ-He; līlayā-easily; ibham-the elephant; mṛga-rāṭ-the lion; iva-like; ambhasi-in the water; tat-rakta-of his blood; paṅka-aṅkita-smeared by the pool; gaṇḍa-cheeks; tuṇḍaḥ-tongue; yathā-as if; gajendraḥ-the elephant; jagatīm-earth; vibhindan-digging.

Thereupon Lord Boar killed the demon within the water, just as a lion kills an elephant. The cheeks and tongue of the Lord became smeared with the blood of the demon, just as an elephant becomes reddish from digging in the purple earth.

TEXT 33

tamāla-nīlaṁ sita-danta-koṭyā

kṣmām utkṣipantaṁ gaja-līlayāṅga

prajñāya baddhāñjalayo 'nuvākair

viriñci-mukhyā upatasthur īśam

SYNONYMS

tamāla-a blue tree named the tamāla; nīlam-bluish; sita-white; danta-tusks; koṭyā-with the curved edge; kṣmām-the earth; utkṣipantam-while suspending; gaja-līlayā-playing like an elephant; aṅga-O Vidura; prajñāya-after knowing it well; baddha-folded; añjalayaḥ-hands; anuvākaiḥ-by Vedic hymns; viriñci-Brahmā; mukhyāḥ-headed by; upatasthuḥ-offered prayers; īśam-unto the Supreme Lord.

Then the Lord, playing like an elephant, suspended the earth on the edge of His curved white tusks. He assumed a bluish complexion like that of a tamāla tree, and thus the sages, headed by Brahmā, could understand Him to be the Supreme Personality of Godhead and offered respectful obeisances unto the Lord.

TEXT 34

ṛṣaya ūcuḥ

jitaṁ jitaṁ te 'jita yajña-bhāvana

trayīṁ tanuṁ svāṁ paridhunvate namaḥ

yad-roma-garteṣu nililyur addhayas

tasmai namaḥ kāraṇa-sūkarāya te

SYNONYMS

ṛṣayaḥ ūcuḥ-the glorified sages uttered; jitam-all glories; jitam-all victories; te-unto You; ajita-O unconquerable one; yajña-bhāvana-one who is understood by performances of sacrifice; trayīm-personified Vedas; tanum-such a body; svām-own; paridhunvate-shaking; namaḥ-all obeisances; yat-whose; roma-hairs; garteṣu-in the holes; nililyuḥ-submerged; addhayaḥ-the oceans; tasmai-unto Him; namaḥ-offering obeisances; kāraṇa-sūkarāya-unto the hog form assumed for reasons; te-unto You.

All the sages uttered with great respect: O unconquerable enjoyer of all sacrifices, all glories and all victories unto You! You are moving in Your form of the personified Vedas, and in the hair holes of Your body the oceans are submerged. For certain reasons [to uplift the earth] You have now assumed the form of a boar.

The Lord can assume any form He likes, and in all circumstances He is the cause of all causes. Since His form is transcendental, He is always the Supreme Personality of Godhead, as He is in the Causal Ocean in the form of Mahā-Viṣṇu. Innumerable universes generate from the holes of His bodily hairs, and thus His transcendental body is the Vedas personified. He is the enjoyer of all sacrifices, and He is the unconquerable Supreme Personality of Godhead. He is never to be misunderstood to be other than the Supreme Lord because of His assuming the form of a boar to lift the earth. That is the clear understanding of sages and great personalities like Brahmā and other residents of the higher planetary systems.

TEXT 35

rūpaṁ tavaitan nanu duṣkṛtātmanāṁ

durdarśanaṁ deva yad adhvarātmakam

chandāṁsi yasya tvaci barhi-romasv

ājyaṁ dṛśi tv aṅghriṣu cātur-hotram

SYNONYMS

rūpam-form; tava-Your; etat-this; nanu-but; duṣkṛta-ātmanām-of souls who are simply miscreants; durdarśanam-very difficult to see; deva-O Lord; yat-that; adhvara-ātmakam-worshipable by performances of sacrifice; chandāṁsi-the Gāyatrī mantra and others; yasya-whose; tvaci-touch of the skin; barhiḥ-sacred grass called kuśa; romasu-hairs on the body; ājyam-clarified butter; dṛśi-in the eyes; tu-also; aṅghriṣu-on the four legs; cātuḥ-hotram-four kinds of fruitive activities.

O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply miscreants are unable to see it. All the Vedic hymns, Gāyatrī and others, are in the touch of Your skin. In Your bodily hairs is the kuśa grass, in Your eyes is the clarified butter, and in Your four legs are the four kinds of fruitive activities.

There is a class of miscreants who are known in the words of Bhagavad-gītā as veda-vādī, or so-called strict followers of the Vedas. They do not believe in the incarnation of the Lord, what to speak of the Lord's incarnation as the worshipable hog. They describe worship of the different forms or incarnations of the Lord as anthropomorphism. In the estimation of Śrīmad-Bhāgavatam these men are miscreants, and in Bhagavad-gītā (7.15) they are called not only miscreants but also fools and the lowest of mankind, and it is said that their knowledge has been plundered by illusion due to their atheistic temperament. For such condemned persons, the Lord's incarnation as the gigantic hog is invisible. These strict followers of the Vedas who despise the eternal forms of the Lord may know from Śrīmad-Bhāgavatam that such incarnations are personified forms of the Vedas. Lord Boar's skin, His eyes and His bodily hair holes are all described here as different parts of the Vedas. He is therefore the personified form of the Vedic hymns, and specifically the Gāyatrī mantra.

TEXT 36

srak tuṇḍa āsīt sruva īśa nāsayor

iḍodare camasāḥ karṇa-randhre

prāśitram āsye grasane grahās tu te

yac carvaṇaṁ te bhagavann agni-hotram

SYNONYMS

srak-the plate for sacrifice; tuṇḍe-on the tongue; āsīt-there is; sruvaḥ-another plate for sacrifice; īśa-O Lord; nāsayoḥ-of the nostrils; iḍā-the plate for eating; udare-in the belly; camasāḥ-another plate for sacrifices; karṇa-randhre-in the holes of the ears; prāśitram-the plate called the Brahmā plate; āsye-in the mouth; grasane-in the throat; grahāḥ-the plates known as soma plates; tu-but; te-Your; yat-that which; carvaṇam-chewing; te-Your; bhagavan-O my Lord; agni-hotram-is Your eating through Your sacrificial fire.

O Lord, Your tongue is a plate of sacrifice, Your nostril is another plate of sacrifice, in Your belly is the eating plate of sacrifice, and another plate of sacrifice is the holes of Your ears. In Your mouth is the Brahmā plate of sacrifice, Your throat is the plate of sacrifice known as soma, and whatever You chew is known as agni-hotra.

The veda-vādīs say that there is nothing more than the Vedas and the performances of sacrifice mentioned in the Vedas. They have recently made a rule in their group to formally observe daily sacrifice; they simply ignite a small fire and offer something whimsically, but they do not strictly follow the sacrificial rules and regulations mentioned in the Vedas. It is understood that by regulation there are different plates of sacrifice required, such as srak, sruvā, barhis, cātur-hotra, iḍā, camasa, prāśitra, graha and agni-hotra. One cannot achieve the results of sacrifice unless one observes the strict regulations. In this age there is practically no facility for performing sacrifices in strict discipline. Therefore, in this age of Kali there is a stricture regarding such sacrifices: it is explicitly directed that one should perform saṅkīrtana-yajña and nothing more. The incarnation of the Supreme Lord is Yajñeśvara, and unless one has respect for the incarnation of the Lord, he cannot perfectly perform sacrifice. In other words, taking shelter of the Lord and rendering service unto Him is the factual performance of all sacrifices, as explained herein. Different plates of sacrifice correspond to the different parts of the body of the Lord's incarnation. In the Śrīmad-Bhāgavatam, Eleventh Canto, it is explicitly directed that one should perform saṅkīrtana-yajña to please the Lord's incarnation as Śrī Caitanya Mahāprabhu. This should be rigidly followed in order to achieve the result of yajña performance.

TEXT 37

dīkṣānujanmopasadaḥ śirodharaṁ

tvaṁ prāyaṇīyodayanīya-daṁṣṭraḥ

jihvā pravargyas tava śīrṣakaṁ kratoḥ

satyāvasathyaṁ citayo 'savo hi te

SYNONYMS

dīkṣā-initiation; anujanma-spiritual birth, or repeated incarnations; upasadaḥ-three kinds of desires (relationship, activities and ultimate goal); śiraḥ-dharam-the neck; tvam-You; prāyaṇīya-after the result of initiation; udayanīya-the last rites of desires; daṁṣṭraḥ-the tusks; jihvā-the tongue; pravargyaḥ-prior activities; tava-Your; śīrṣakam-head; kratoḥ-of the sacrifice; satya-fire without sacrifice; āvasathyam-fire of worship; citayaḥ-aggregate of all desires; asavaḥ-life breath; hi-certainly; te-Your.

Moreover, O Lord, the repetition of Your appearance is the desire for all kinds of initiation. Your neck is the place for three desires, and Your tusks are the result of initiation and the end of all desires. Your tongue is the prior activities of initiation, Your head is the fire without sacrifice as well as the fire of worship, and Your living forces are the aggregate of all desires.

TEXT 38

somas tu retaḥ savanāny avasthitiḥ

saṁsthā-vibhedās tava deva dhātavaḥ

satrāṇi sarvāṇi śarīra-sandhis

tvaṁ sarva-yajña-kratur iṣṭi-bandhanaḥ

SYNONYMS

somaḥ tu retaḥ-Your semen is the sacrifice called soma; savanāni-ritualistic performances of the morning; avasthitiḥ-different statuses of bodily growth; saṁsthā-vibhedāḥ-seven varieties of sacrifices; tava-Your; deva-O Lord; dhātavaḥ-ingredients of the body such as skin and flesh; satrāṇi-sacrifices performed over twelve days; sarvāṇi-all of them; śarīra-the bodily; sandhiḥ-joints; tvam-Your Lordship; sarva-all; yajña-asoma sacrifices; kratuḥ-soma sacrifices; iṣṭi-the ultimate desire; bandhanaḥ-attachment.

O Lord, Your semen is the sacrifice called soma-yajña. Your growth is the ritualistic performances of the morning. Your skin and touch sensations are the seven elements of the agniṣṭoma sacrifice. Your bodily joints are symbols of various other sacrifices performed in twelve days. Therefore You are the object of all sacrifices called soma and asoma, and You are bound by yajñas only.

There are seven kinds of routine yajñas performed by all followers of the Vedic rituals, and they are called agniṣṭoma, atyagniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra and āptoryāma. Anyone performing such yajñas regularly is supposed to be situated with the Lord. But anyone who is in contact with the Supreme Lord by discharging devotional service is understood to have performed all different varieties of yajñas.

TEXT 39

namo namas te 'khila-mantra-devatā-

dravyāya sarva-kratave kriyātmane

vairāgya-bhaktyātmajayānubhāvita-

jñānāya vidyā-gurave namo namaḥ

SYNONYMS

namaḥ namaḥ-obeisances unto You; te-unto You, who are worshipable; akhila-all-inclusive; mantra-hymns; devatā-the Supreme Lord; dravyāya-unto all ingredients for performing sacrifices; sarva-kratave-unto all kinds of sacrifices; kriyā-ātmane-unto You, the supreme form of all sacrifices; vairāgya-renunciation; bhaktyā-by devotional service; ātma-jaya-anubhāvita-perceivable by conquering the mind; jñānāya-such knowledge; vidyā-gurave-the supreme spiritual master of all knowledge; namaḥ namaḥ-again I offer my respectful obeisances.

O Lord, You are the Supreme Personality of Godhead and are worshipable by universal prayers, Vedic hymns and sacrificial ingredients. We offer our obeisances unto You. You can be realized by the pure mind freed from all visible and invisible material contamination. We offer our respectful obeisances to You as the supreme spiritual master of knowledge in devotional service.

The qualification of bhakti, or devotional service to the Lord, is that the devotee should be free from all material contaminations and desires. This freedom is called vairāgya, or renouncement of material desires. One who engages in devotional service to the Lord according to regulative principles is automatically freed from material desires, and in that pure state of mind one can realize the Personality of Godhead. The Personality of Godhead, being situated in everyone's heart, instructs the devotee regarding pure devotional service so that he may ultimately achieve the association of the Lord. This is confirmed in Bhagavad-gītā (10.10) as follows:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To one who constantly engages in the devotional service of the Lord with faith and love, the Lord certainly gives the intelligence to achieve Him at the ultimate end."

One has to conquer the mind, and one may do it by following the Vedic rituals and by performing different types of sacrifice. The ultimate end of all those performances is to attain bhakti, or the devotional service of the Lord. Without bhakti one cannot understand the Supreme Personality of Godhead. The original Personality of Godhead or His innumerable expansions of Viṣṇu are the only objects of worship by all the Vedic rituals and sacrificial performances.

TEXT 40

daṁṣṭrāgra-koṭyā bhagavaṁs tvayā dhṛtā

virājate bhūdhara bhūḥ sa-bhūdharā

yathā vanān niḥsarato datā dhṛtā

mataṅ-gajendrasya sa-patra-padminī

SYNONYMS

daṁṣṭra-agra-the tips of the tusks; koṭyā-by the edges; bhagavan-O Personality of Godhead; tvayā-by You; dhṛtā-sustained; virājate-is so beautifully situated; bhū-dhara-O lifter of the earth; bhūḥ-the earth; sa-bhūdharā-with mountains; yathā-as much as; vanāt-from the water; niḥsarataḥ-coming out; datā-by the tusk; dhṛtā-captured; matam-gajendrasya-infuriated elephant; sa-patra-with leaves; padminī-the lotus flower.

O lifter of the earth, the earth with its mountains, which You have lifted with Your tusks, is situated as beautifully as a lotus flower with leaves sustained by an infuriated elephant just coming out of the water.

The fortune of the earth planet is praised because of its being specifically sustained by the Lord; its beauty is appreciated and compared to that of a lotus flower situated on the trunk of an elephant. As a lotus flower with leaves is very beautifully situated, so the world, with its many beautiful mountains, appeared on the tusks of the Lord Boar.

TEXT 41

trayīmayaṁ rūpam idaṁ ca saukaraṁ

bhū-maṇḍalenātha datā dhṛtena te

cakāsti śṛṅgoḍha-ghanena bhūyasā

kulācalendrasya yathaiva vibhramaḥ

SYNONYMS

trayī-mayam-Vedas personified; rūpam-form; idam-this; ca-also; saukaram-the boar; bhū-maṇḍalena-by the earth planet; atha-now; datā-by the tusk; dhṛtena-sustained by; te-Your; cakāsti-is glowing; śṛṅga-ūḍha-sustained by the peaks; ghanena-by the clouds; bhūyasā-more glorified; kula-acala-indrasya-of the great mountains; yathā-as much as; eva-certainly; vibhramaḥ-decoration.

O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks.

The word vibhramaḥ is significant. Vibhramaḥ means "illusion" as well as "beauty." When a cloud rests on the peak of a great mountain, it appears to be sustained by the mountain, and at the same time it looks very beautiful. Similarly, the Lord has no need to sustain the earth on His tusks, but when He does so the world becomes beautiful, just as the Lord becomes more beautiful because of His pure devotees on the earth. Although the Lord is the transcendental personification of the Vedic hymns, He has become more beautiful because of His appearance to sustain the earth.

TEXT 42

saṁsthāpayaināṁ jagatāṁ sa-tasthuṣāṁ

lokāya patnīm asi mātaraṁ pitā

vidhema cāsyai namasā saha tvayā

yasyāṁ sva-tejo 'gnim ivāraṇāv adhāḥ

SYNONYMS

saṁsthāpaya enām-raise this earth; jagatām-both the moving and; sa-tasthuṣām-nonmoving; lokāya-for their residence; patnīm-wife; asi-You are; mātaram-the mother; pitā-the father; vidhema-do we offer; ca-also; asyai-unto the mother; namasā-with all obeisances; saha-along with; tvayā-with You; yasyām-in whom; sva-tejaḥ-by Your own potency; agnim-fire; iva-likened; araṇau-in the araṇi wood; adhāḥ-invested.

O Lord, for the residential purposes of all inhabitants, both moving and nonmoving, this earth is Your wife, and You are the supreme father. We offer our respectful obeisances unto You, along with mother earth, in whom You have invested Your own potency, just as an expert sacrificer puts fire in the araṇi wood.

The so-called law of gravitation which sustains the planets is described herein as the potency of the Lord. This potency is invested by the Lord in the way that an expert sacrificial brāhmaṇa puts fire in the araṇi wood by the potency of Vedic mantras. By this arrangement the world becomes habitable for both the moving and nonmoving creatures. The conditioned souls, who are residents of the material world, are put in the womb of mother earth in the same way the seed of a child is put by the father in the womb of the mother. This conception of the Lord and the earth as father and mother is explained in Bhagavad-gītā (14.4). Conditioned souls are devoted to the motherland in which they take their birth, but they do not know their father. The mother is not independent in producing children. Similarly, material nature cannot produce living creatures unless in contact with the supreme father, the Supreme Personality of Godhead. Śrīmad-Bhāgavatam teaches us to offer obeisances unto the mother along with the Father, the Supreme Lord, because it is the Father only who impregnates the mother with all energies for the sustenance and maintenance of all living beings, both moving and nonmoving.

TEXT 43

kaḥ śraddadhītānyatamas tava prabho

rasāṁ gatāyā bhuva udvibarhaṇam

na vismayo 'sau tvayi viśva-vismaye

yo māyayedaṁ sasṛje 'tivismayam

SYNONYMS

kaḥ-who else; śraddadhīta-can endeavor; anyatamaḥ-anyone besides Yourself; tava-Your; prabho-O Lord; rasām-in the water; gatāyāḥ-while lying in; bhuvaḥ-of the earth; udvibarhaṇam-deliverance; na-never; vismayaḥ-wonderful; asau-such an act; tvayi-unto You; viśva-universal; vismaye-full of wonders; yaḥ-one who; māyayā-by potencies; idam-this; sasṛje-created; ativismayam-surpassing all wonders.

Who else but You, the Supreme Personality of Godhead, could deliver the earth from within the water? It is not very wonderful for You, however, because You acted most wonderfully in the creation of the universe. By Your energy You have created this wonderful cosmic manifestation.

When a scientist discovers something impressive to the ignorant mass of people, the common man, without inquiry, accepts such a discovery as wonderful. But the intelligent man is not struck with wonder by such discoveries. He gives all credit to the person who created the wonderful brain of the scientist. A common man is also struck with wonder by the wonderful action of material nature, and he gives all credit to the cosmic manifestation. The learned Kṛṣṇa conscious person, however, knows well that behind the cosmic manifestation is the brain of Kṛṣṇa, as confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. Since Kṛṣṇa can direct the wonderful cosmic manifestation, it is not at all wonderful for Him to assume the gigantic form of a boar and thus deliver the earth from the mire of the water. A devotee is therefore not astonished to see the wonderful boar because he knows that the Lord is able to act far more wonderfully by His potencies, which are inconceivable to the brain of even the most erudite scientist.

TEXT 44

vidhunvatā vedamayaṁ nijaṁ vapur

janas-tapaḥ-satya-nivāsino vayam

saṭā-śikhoddhūta-śivāmbu-bindubhir

vimṛjyamānā bhṛśam īśa pāvitāḥ

SYNONYMS

vidhunvatā-while shaking; veda-mayam-personified Vedas; nijam-own; vapuḥ-body; janaḥ-the Janaloka planetary system; tapaḥ-the Tapoloka planetary system; satya-the Satyaloka planetary system; nivāsinaḥ-the inhabitants; vayam-we; saṭā-hairs on the shoulder; śikha-uddhūta-sustained by the tip of the hair; śiva-auspicious; ambu-water; bindubhiḥ-by the particles; vimṛjyamānāḥ-we are thus sprinkled by; bhṛśam-highly; īśa-O Supreme Lord; pāvitāḥ-purified.

O Supreme Lord, undoubtedly we are inhabitants of the most pious planets-the Jana, Tapas and Satya lokas-but still we have been purified by the drops of water sprinkled from Your shoulder hairs by the shaking of Your body.

Ordinarily the body of a hog is considered impure, but one should not consider that the hog incarnation assumed by the Lord is also impure. That form of the Lord is the personified Vedas and is transcendental. The inhabitants of the Jana, Tapas and Satya lokas are the most pious persons in the material world, but because those planets are situated in the material world, there are so many material impurities there also. Therefore, when the drops of water from the tips of the Lord's shoulder hairs were sprinkled upon the bodies of the inhabitants of the higher planets, they felt purified. The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental.

TEXT 45

sa vai bata bhraṣṭa-matis tavaiṣate

yaḥ karmaṇāṁ pāram apāra-karmaṇaḥ

yad-yogamāyā-guṇa-yoga-mohitaṁ

viśvaṁ samastaṁ bhagavan vidhehi śam

SYNONYMS

saḥ-he; vai-certainly; bata-alas; bhraṣṭa-matiḥ-nonsense; tava-Your; eṣate-desires; yaḥ-one who; karmaṇām-of activities; pāram-limit; apāra-karmaṇaḥ-of one who has unlimited activities; yat-by whom; yoga-mystic power; māyā-potency; guṇa-modes of material nature; yoga-mystic power; mohitam-bewildered; viśvam-the universe; samastam-in total; bhagavan-O Supreme Personality of Godhead; vidhehi-just be pleased to bestow; śam-good fortune.

O Lord, there is no limit to Your wonderful activities. Anyone who desires to know the limit of Your activities is certainly nonsensical. Everyone in this world is conditioned by the powerful mystic potencies. Please bestow Your causeless mercy upon these conditioned souls.

Mental speculators who want to understand the limit of the Unlimited are certainly nonsensical. Every one of them is captivated by the external potencies of the Lord. The best thing for them is to surrender unto Him, knowing Him to be inconceivable, for thus they can receive His causeless mercy. This prayer was offered by the inhabitants of the higher planetary systems, namely the Jana, Tapas and Satya lokas, who are far more intelligent and powerful than humans.

Viśvaṁ samastam is very significant here. There are the material world and the spiritual world. The sages pray: "Both worlds are bewildered by Your different energies. Those who are in the spiritual world are absorbed in Your loving service, forgetting themselves and You also, and those in the material world are absorbed in material sense gratification and therefore also forget You. No one can know You, because You are unlimited. It is best not to try to know You by unnecessary mental speculation. Rather, kindly bless us so that we can worship You with causeless devotional service."

TEXT 46

maitreya uvāca

ity upasthīyamāno 'sau

munibhir brahma-vādibhiḥ

salile sva-khurākrānta

upādhattāvitāvanim

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; iti-thus; upasthīyamānaḥ-being praised by; asau-Lord Boar; munibhiḥ-by the great sages; brahma-vādibhiḥ-by the transcendentalists; salile-on the water; sva-khura-ākrānte-touched by His own hooves; upādhatta-placed; avitā-the maintainer; avanim-the earth.

The sage Maitreya said: The Lord, being thus worshiped by all the great sages and transcendentalists, touched the earth with His hooves and placed it on the water.

The earth was placed on the water by His inconceivable potency. The Lord is all-powerful, and therefore He can sustain the huge planets either on the water or in the air, as He likes. The tiny human brain cannot conceive how these potencies of the Lord can act. Man can give some vague explanation of the laws by which such phenomena are made possible, but actually the tiny human brain is unable to conceive of the activities of the Lord, which are therefore called inconceivable. Yet the frog-philosophers still try to give some imaginary explanation.

TEXT 47

sa itthaṁ bhagavān urvīṁ

viṣvaksenaḥ prajāpatiḥ

rasāyā līlayonnītām

apsu nyasya yayau hariḥ

SYNONYMS

saḥ-He; ittham-in this manner; bhagavān-the Personality of Godhead; urvīm-the earth; viṣvaksenaḥ-another name of Viṣṇu; prajā-patiḥ-the Lord of the living entities; rasāyāḥ-from within the water; līlayā-very easily; unnītām-raised; apsu-on the water; nyasya-placing; yayau-returned to His own abode; hariḥ-the Personality of Godhead.

In this manner the Personality of Godhead, Lord Viṣṇu, the maintainer of all living entities, raised the earth from within the water, and having placed it afloat on the water, He returned to His own abode.

The Personality of Godhead Lord Viṣṇu descends by His will to the material planets in His innumerable incarnations for particular purposes, and again He goes back to His own abode. When He descends He is called an avatāra because avatāra means "one who descends." Neither the Lord Himself nor His specific devotees who come to this earth are ordinary living entities like us.

TEXT 48

ya evam etāṁ hari-medhaso hareḥ

kathāṁ subhadrāṁ kathanīya-māyinaḥ

śṛṇvīta bhaktyā śravayeta vośatīṁ

janārdano 'syāśu hṛdi prasīdati

SYNONYMS

yaḥ-one who; evam-thus; etām-this; hari-medhasaḥ-who destroys the material existence of the devotee; hareḥ-of the Personality of Godhead; kathām-narration; su-bhadrām-auspicious; kathanīya-worthy to narrate; māyinaḥ-of the merciful by His internal potency; śṛṇvīta-hears; bhaktyā-in devotion; śravayeta-also allows others to hear; vā-either; uśatīm-very pleasing; janārdanaḥ-the Lord; asya-his; āśu-very soon; hṛdi-within the heart; prasīdati-becomes very pleased.

If one hears and describes in a devotional service attitude this auspicious narration of Lord Boar, which is worthy of description, the Lord, who is within the heart of everyone, is very pleased.

In His various incarnations, the Lord appears, acts and leaves behind Him a narrative history which is as transcendental as He Himself. Every one of us is fond of hearing some wonderful narration, but most stories are neither auspicious nor worth hearing because they are of the inferior quality of material nature. Every living entity is of superior quality, spirit soul, and nothing material can be auspicious for him. Intelligent persons should therefore hear personally and cause others to hear the descriptive narrations of the Lord's activities, for that will destroy the pangs of material existence. Out of His causeless mercy only, the Lord comes to this earth and leaves behind His merciful activities so that the devotees may derive transcendental benefit.

TEXT 49

tasmin prasanne sakalāśiṣāṁ prabhau

kiṁ durlabhaṁ tābhir alaṁ lavātmabhiḥ

ananya-dṛṣṭyā bhajatāṁ guhāśayaḥ

svayaṁ vidhatte sva-gatiṁ paraḥ parām

SYNONYMS

tasmin-unto Him; prasanne-being pleased; sakala-āśiṣām-of all benediction; prabhau-unto the Lord; kim-what is that; durlabham-very difficult to obtain; tābhiḥ-with them; alam-away; lava-ātmabhiḥ-with insignificant gains; ananya-dṛṣṭyā-by nothing but devotional service; bhajatām-of those who are engaged in devotional service; guhā-āśayaḥ-residing within the heart; svayam-personally; vidhatte-executes; sva-gatim-in His own abode; paraḥ-the supreme; parām-transcendental.

Nothing remains unachieved when the Supreme Personality of Godhead is pleased with someone. By transcendental achievement one understands everything else to be insignificant. One who engages in transcendental loving service is elevated to the highest perfectional stage by the Lord Himself, who is seated in everyone's heart.

As stated in Bhagavad-gītā (10.10), the Lord gives intelligence to the pure devotees so that they may be elevated to the highest perfectional stage. It is confirmed herein that a pure devotee, who constantly engages in the loving service of the Lord, is awarded all knowledge necessary to reach the Supreme Personality of Godhead. For such a devotee there is nothing valuable to be achieved but the Lord's service. If one serves faithfully, there is no possibility of frustration because the Lord Himself takes charge of the devotee's advancement. The Lord is seated in everyone's heart, and He knows the devotee's motive and arranges everything achievable. In other words, the pseudo devotee, who is anxious to achieve material gains, cannot attain the highest perfectional stage because the Lord is in knowledge of his motive. One merely has to become sincere in his purpose, and then the Lord is there to help in every way.

TEXT 50

ko nāma loke puruṣārtha-sāravit

purā-kathānāṁ bhagavat-kathā-sudhām

āpīya karṇāñjalibhir bhavāpahām

aho virajyeta vinā naretaram

SYNONYMS

kaḥ-who; nāma-indeed; loke-in the world; puruṣa-artha-goal of life; sāra-vit-one who knows the essence of; purā-kathānām-of all past histories; bhagavat-regarding the Personality of Godhead; kathā-sudhām-the nectar of the narrations about the Personality of Godhead; āpīya-by drinking; karṇa-añjalibhiḥ-by aural reception; bhava-apahām-that which kills all material pangs; aho-alas; virajyeta-could refuse; vinā-except; nara-itaram-other than the human being. being.

Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead's activities, which by itself can deliver one from all material pangs?

The narration of the activities of the Personality of Godhead is like a constant flow of nectar. No one can refuse to drink such nectar except one who is not a human being. Devotional service to the Lord is the highest goal of life for every human being, and such devotional service begins by hearing about the transcendental activities of the Personality of Godhead. Only an animal, or a man who is almost an animal in behavior, can refuse to take an interest in hearing the transcendental message of the Lord. There are many books of stories and histories in the world, but except for the histories or narrations on the topics of the Personality of Godhead, none are capable of diminishing the burden of material pangs. Therefore one who is serious about eliminating material existence must chant and hear of the transcendental activities of the Personality of Godhead. Otherwise one must be compared to the nonhumans.

Thus end the Bhaktivedanta purports of the Third Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Lord Varāha."

Chapter Fourteen

Pregnancy of Diti in the Evening

TEXT 1

śrī-śuka uvāca

niśamya kauṣāraviṇopavarṇitāṁ

hareḥ kathāṁ kāraṇa-sūkarātmanaḥ

punaḥ sa papraccha tam udyatāñjalir

na cātitṛpto viduro dhṛta-vrataḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; niśamya-after hearing; kauṣāraviṇā-by the sage Maitreya; upavarṇitām-described; hareḥ-of the Personality of Godhead; kathām-narrations; kāraṇa-for the reason of lifting the earth; sūkara-ātmanaḥ-of the boar incarnation; punaḥ-again; saḥ-he; papraccha-inquired; tam-from him (Maitreya); udyata-añjaliḥ-with folded hands; na-never; ca-also; ati-tṛptaḥ-very much satisfied; viduraḥ-Vidura; dhṛta-vrataḥ-taken to a vow.

Śukadeva Gosvāmī said: After hearing from the great sage Maitreya about the Lord's incarnation as Varāha, Vidura, who had taken a vow, begged him with folded hands to please narrate further transcendental activities of the Lord, since he [Vidura] did not yet feel satisfied.

TEXT 2

vidura uvāca

tenaiva tu muni-śreṣṭha

hariṇā yajña-mūrtinā

ādi-daityo hiraṇyākṣo

hata ity anuśuśruma

SYNONYMS

viduraḥ uvāca-Śrī Vidura said; tena-by Him; eva-certainly; tu-but; muni-śreṣṭha-O chief among the sages; hariṇā-by the Personality of Godhead; yajña-mūrtinā-the form of sacrifices; ādi-original; daityaḥ-demon; hiraṇyākṣaḥ-by the name Hiraṇyākṣa; hataḥ-slain; iti-thus; anuśuśruma-heard in succession.

Śrī Vidura said: O chief amongst the great sages, I have heard by disciplic succession that Hiraṇyākṣa, the original demon, was slain by the same form of sacrifices, the Personality of Godhead [Lord Boar].

As referred to previously, the boar incarnation was manifested in two millenniums-namely Svāyambhuva and Cākṣuṣa. In both millenniums there was a boar incarnation of the Lord, but in the Svāyambhuva millennium He lifted the earth from within the water of the universe, whereas in the Cākṣuṣa millennium He killed the first demon, Hiraṇyākṣa. In the Svāyambhuva millennium He assumed the color white, and in the Cākṣuṣa millennium He assumed the color red. Vidura had already heard about one of them, and he proposed to hear about the other. The two different boar incarnations described are the one Supreme Personality of Godhead.

TEXT 3

tasya coddharataḥ kṣauṇīṁ

sva-daṁṣṭrāgreṇa līlayā

daitya-rājasya ca brahman

kasmād dhetor abhūn mṛdhaḥ

SYNONYMS

tasya-His; ca-also; uddharataḥ-while lifting; kṣauṇīm-the earth planet; sva-daṁṣṭra-agreṇa-by the edge of His tusks; līlayā-in His pastimes; daitya-rājasya-of the king of demons; ca-and; brahman-O brāhmaṇa; kasmāt-from what; hetoḥ-reason; abhūt-there was; mṛdhaḥ-fight.

What was the reason, O brāhmaṇa, for the fight between the demon king and Lord Boar while the Lord was lifting the earth as His pastime?

TEXT 4

śraddadhānāya bhaktāya

brūhi taj-janma-vistaram

ṛṣe na tṛpyati manaḥ

paraṁ kautūhalaṁ hi me

SYNONYMS

śraddadhānāya-unto a faithful person; bhaktāya-unto a devotee; brūhi-please narrate; tat-His; janma-appearance; vistaram-in detail; ṛṣe-O great sage; na-not; tṛpyati-become satisfied; manaḥ-mind; param-very much; kautūhalam-inquisitive; hi-certainly; me-my.

My mind has become very inquisitive, and therefore I am not satisfied with hearing the narration of the Lord's appearance. Please, therefore, speak more and more to a devotee who is faithful.

One who is actually faithful and inquisitive is qualified to hear the transcendental pastimes of the appearance and disappearance of the Supreme Personality of Godhead. Vidura was a suitable candidate to receive such transcendental messages.

TEXT 5

maitreya uvāca

sādhu vīra tvayā pṛṣṭam

avatāra-kathāṁ hareḥ

yat tvaṁ pṛcchasi martyānāṁ

mṛtyu-pāśa-viśātanīm

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sādhu-devotee; vīra-O warrior; tvayā-by you; pṛṣṭam-inquired; avatāra-kathām-topics on the incarnation of the Lord; hareḥ-of the Personality of Godhead; yat-that which; tvam-your good self; pṛcchasi-asking me; martyānām-of those who are destined for death; mṛtyu-pāśa-the chain of birth and death; viśātanīm-source of liberation.

The great sage Maitreya said: O warrior, the inquiry made by you is just befitting a devotee because it concerns the incarnation of the Personality of Godhead. He is the source of liberation from the chain of birth and death for all those who are otherwise destined to die.

The great sage Maitreya addressed Vidura as a warrior not only because Vidura belonged to the Kuru family but because he was anxious to hear about the chivalrous activities of the Lord in His incarnations of Varāha and Nṛsiṁha. Because the inquiries concerned the Lord, they were perfectly befitting a devotee. A devotee has no taste for hearing anything mundane. There are many topics of mundane warfare, but a devotee is not inclined to hear them. The topics of the warfare in which the Lord engages do not concern the war of death but the war against the chain of māyā which obliges one to accept repeated birth and death. In other words, one who takes delight in hearing the war topics of the Lord is relieved from the chains of birth and death. Foolish people are suspicious of Kṛṣṇa's taking part in the Battle of Kurukṣetra, not knowing that His taking part insured liberation for all who were present on the battlefield. It is said by Bhīṣmadeva that all who were present on the Battlefield of Kurukṣetra attained their original spiritual existences after death. Therefore, hearing the war topics of the Lord is as good as any other devotional service.

TEXT 6

yayottānapadaḥ putro

muninā gītayārbhakaḥ

mṛtyoḥ kṛtvaiva mūrdhny aṅghrim

āruroha hareḥ padam

SYNONYMS

yayā-by which; uttānapadaḥ-of King Uttānapāda; putraḥ-son; muninā-by the sage; gītayā-being sung; arbhakaḥ-a child; mṛtyoḥ-of death; kṛtvā-placing; eva-certainly; mūrdhni-on the head; aṅghrim-feet; āruroha-ascended; hareḥ-of the Personality of Godhead; padam-to the abode.

By hearing these topics from the sage [Nārada], the son of King Uttānapāda [Dhruva] was enlightened regarding the Personality of Godhead, and he ascended to the abode of the Lord, placing his feet over the head of death.

While quitting his body, Mahārāja Dhruva, the son of King Uttānapāda, was attended by personalities like Sunanda and others, who received him in the kingdom of God. He left this world at an early age, as a young boy, although he had attained the throne of his father and had several children of his own. Because he was due to quit this world, death was waiting for him. He did not care for death, however, and even with his present body he boarded a spiritual airplane and went directly to the planet of Viṣṇu because of his association with the great sage Nārada, who had spoken to him the narration of the pastimes of the Lord.

TEXT 7

athātrāpītihāso 'yaṁ

śruto me varṇitaḥ purā

brahmaṇā deva-devena

devānām anupṛcchatām

SYNONYMS

atha-now; atra-in this matter; api-also; itihāsaḥ-history; ayam-this; śrutaḥ-heard; me-by me; varṇitaḥ-described; purā-years ago; brahmaṇā-by Brahmā; deva-devena-the foremost of the demigods; devānām-by the demigods; anupṛcchatām-asking.

This history of the fight between the Lord as a boar and the demon Hiraṇyākṣa was heard by me in a year long ago as it was described by the foremost of the demigods, Brahmā, when he was questioned by the other demigods.

TEXT 8

ditir dākṣāyaṇī kṣattar

mārīcaṁ kaśyapaṁ patim

apatya-kāmā cakame

sandhyāyāṁ hṛc-chayārditā

SYNONYMS

ditiḥ-Diti; dākṣāyaṇī-the daughter of Dakṣa; kṣattaḥ-O Vidura; mārīcam-the son of Marīci; kaśyapam-Kaśyapa; patim-her husband; apatya-kāmā-desirous of having a child; cakame-longed for; sandhyāyām-in the evening; hṛt-śaya-by sex desires; arditā-distressed.

Diti, daughter of Dakṣa, being afflicted with sex desire, begged her husband, Kaśyapa, the son of Marīci, to have intercourse with her in the evening in order to beget a child.

TEXT 9

iṣṭvāgni-jihvaṁ payasā

puruṣaṁ yajuṣāṁ patim

nimlocaty arka āsīnam

agny-agāre samāhitam

SYNONYMS

iṣṭvā-after worshiping; agni-fire; jihvam-tongue; payasā-by oblation; puruṣam-unto the Supreme Person; yajuṣām-of all sacrifices; patim-master; nimlocati-while setting; arke-the sun; āsīnam-sitting; agni-agāre-in the sacrificial hall; samāhitam-completely in trance.

The sun was setting, and the sage was sitting in trance after offering oblations to the Supreme Personality of Godhead, Viṣṇu, whose tongue is the sacrificial fire.

Fire is considered to be the tongue of the Personality of Godhead Viṣṇu, and oblations of grains and clarified butter offered to the fire are thus accepted by Him. That is the principle of all sacrifices, of which Lord Viṣṇu is the master. In other words, the satisfaction of Lord Viṣṇu includes the satisfaction of all demigods and other living beings.

TEXT 10

ditir uvāca

eṣa māṁ tvat-kṛte vidvan

kāma ātta-śarāsanaḥ

dunoti dīnāṁ vikramya

rambhām iva mataṅgajaḥ

SYNONYMS

ditiḥ uvāca-beautiful Diti said; eṣaḥ-all these; mām-unto me; tvat-kṛte-for you; vidvan-O learned one; kāmaḥ-Cupid; ātta-śarāsanaḥ-taking his arrows; dunoti-distresses; dīnām-poor me; vikramya-attacking; rambhām-banana tree; iva-like; matam-gajaḥ-mad elephant.

In that place the beautiful Diti expressed her desire: O learned one, Cupid is taking his arrows and distressing me forcibly, as a mad elephant troubles a banana tree.

Beautiful Diti, seeing her husband absorbed in trance, began to speak loudly, not attempting to attract him by bodily expressions. She frankly said that her whole body was distressed by sex desire because of her husband's presence, just as a banana tree is troubled by a mad elephant. It was not natural for her to agitate her husband when he was in trance, but she could not control her strong sexual appetite. Her sex desire was like a mad elephant, and therefore it was the prime duty of her husband to give her all protection by fulfilling her desire.

TEXT 11

tad bhavān dahyamānāyāṁ

sa-patnīnāṁ samṛddhibhiḥ

prajāvatīnāṁ bhadraṁ te

mayy āyuṅktām anugraham

SYNONYMS

tat-therefore; bhavān-your good self; dahyamānāyām-being distressed; sa-patnīnām-of the co-wives; samṛddhibhiḥ-by the prosperity; prajā-vatīnām-of those who have children; bhadram-all prosperity; te-unto you; mayi-unto me; āyuṅktām-do unto me, in all respects; anugraham-favor.

Therefore you should be kind towards me by showing me complete mercy. I desire to have sons, and I am much distressed by seeing the opulence of my co-wives. By performing this act, you will become happy.

In Bhagavad-gītā sexual intercourse for begetting children is accepted as righteous. A person sexually inclined for simple sense gratification, however, is unrighteous. In Diti's appeal to her husband for sex, it was not exactly that she was afflicted by sex desires, but she desired sons. Since she had no sons, she felt poorer than her co-wives. Therefore Kaśyapa was supposed to satisfy his bona fide wife.

TEXT 12

bhartary āptorumānānāṁ

lokān āviśate yaśaḥ

patir bhavad-vidho yāsāṁ

prajayā nanu jāyate

SYNONYMS

bhartari-by the husband; āpta-urumānānām-of those who are beloved; lokān-in the world; āviśate-spreads; yaśaḥ-fame; patiḥ-husband; bhavat-vidhaḥ-like your good self; yāsām-of those whose; prajayā-by children; nanu-certainly; jāyate-expands.

A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.

According to Ṛṣabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kaśyapa is supposed to beget good children for the purpose of liberation.

TEXT 13

purā pitā no bhagavān

dakṣo duhitṛ-vatsalaḥ

kaṁ vṛṇīta varaṁ vatsā

ity apṛcchata naḥ pṛthak

SYNONYMS

purā-in days long ago; pitā-father; naḥ-our; bhagavān-the most opulent; dakṣaḥ-Dakṣa; duhitṛ-vatsalaḥ-affectionate to his daughters; kam-unto whom; vṛṇīta-you want to accept; varam-your husband; vatsāḥ-O my children; iti-thus; apṛcchata-inquired; naḥ-us; pṛthak-separately.

In days long ago, our father, the most opulent Dakṣa, who was affectionate to his daughters, asked each of us separately whom we would prefer to select as our husband.

It appears from this verse that free selection of a husband was allowed by the father, but not by free association. The daughters were asked separately to submit their selection of a husband who was famous for his acts and personality. The ultimate selection depended on the choice of the father.

TEXT 14

sa viditvātmajānāṁ no

bhāvaṁ santāna-bhāvanaḥ

trayodaśādadāt tāsāṁ

yās te śīlam anuvratāḥ

SYNONYMS

saḥ-Dakṣa; viditvā-understanding; ātma-jānām-of the daughters; naḥ-our; bhāvam-indication; santāna-children; bhāvanaḥ-well-wisher; trayodaśa-thirteen; adadāt-handed over; tāsām-of all of them; yāḥ-those who are; te-your; śīlam-behavior; anuvratāḥ-all faithful.

Our well-wishing father, Dakṣa, after knowing our intentions, handed over thirteen of his daughters unto you, and since then we have all been faithful.

Generally the daughters were too shy to express their opinions before their father, but the father would accept the daughters' intentions through someone else, such as a grandmother to whom the grandchildren had free access. King Dakṣa collected the opinions of his daughters and thus handed over thirteen to Kaśyapa. Every one of Diti's sisters was a mother of children. Therefore, since she was equally faithful to the same husband, why should she remain without children?

TEXT 15

atha me kuru kalyāṇaṁ

kāmaṁ kamala-locana

ārtopasarpaṇaṁ bhūmann

amoghaṁ hi mahīyasi

SYNONYMS

atha-therefore; me-unto me; kuru-kindly do; kalyāṇam-benediction; kāmam-desire; kamala-locana-O lotus-eyed one; ārta-of the distressed; upasarpaṇam-the approaching; bhūman-O great one; amogham-without failure; hi-certainly; mahīyasi-to a great person.

O lotus-eyed one, kindly bless me by fulfilling my desire. When someone in distress approaches a great person, his pleas should never go in vain.

Diti knew well that her request might be rejected because of the untimely situation, but she pleaded that when there is an emergency or a distressful condition, there is no consideration of time or situation.

TEXT 16

iti tāṁ vīra mārīcaḥ

kṛpaṇāṁ bahu-bhāṣiṇīm

pratyāhānunayan vācā

pravṛddhānaṅga-kaśmalām

SYNONYMS

iti-thus; tām-unto her; vīra-O hero; mārīcaḥ-the son of Marīci (Kaśyapa); kṛpaṇām-unto the poor; bahu-bhāṣiṇīm-too talkative; pratyāha-replied; anunayan-pacifying; vācā-by words; pravṛddha-highly agitated; anaṅga-lust; kaśmalām-contaminated.

O hero [Vidura], Diti, being thus afflicted by the contamination of lust, and therefore poor and talkative, was pacified by the son of Marīci in suitable words.

When a man or woman is afflicted by the lust of sex desire, it is to be understood as sinful contamination. Kaśyapa was engaged in his spiritual activities, but he did not have sufficient strength to refuse his wife, who was thus afflicted. He could have refused her with strong words expressing impossibility, but he was not as spiritually strong as Vidura. Vidura is addressed here as a hero because no one is stronger in self-control than a devotee of the Lord. It appears that Kaśyapa was already inclined to have sexual enjoyment with his wife, and because he was not a strong man he tried to dissuade her only with pacifying words.

TEXT 17

eṣa te 'haṁ vidhāsyāmi

priyaṁ bhīru yad icchasi

tasyāḥ kāmaṁ na kaḥ kuryāt

siddhis traivargikī yataḥ

SYNONYMS

eṣaḥ-this; te-your request; aham-I; vidhāsyāmi-shall execute; priyam-very dear; bhīru-O afflicted one; yat-what; icchasi-you are desiring; tasyāḥ-her; kāmam-desires; na-not; kaḥ-who; kuryāt-would perform; siddhiḥ-perfection of liberation; traivargikī-three; yataḥ-from whom.

O afflicted one, I shall forthwith gratify whatever desire is dear to you, for who else but you is the source of the three perfections of liberation?

The three perfections of liberation are religiosity, economic development and sense gratification: For a conditioned soul, the wife is considered to be the source of liberation because she offers her service to the husband for his ultimate liberation. Conditional material existence is based on sense gratification, and if someone has the good fortune to get a good wife, he is helped by the wife in all respects. If one is disturbed in his conditional life, he becomes more and more entangled in material contamination. A faithful wife is supposed to cooperate with her husband in fulfilling all material desires so that he can then become comfortable and execute spiritual activities for the perfection of life. If, however, the husband is progressive in spiritual advancement, the wife undoubtedly shares in his activities, and thus both the wife and the husband profit in spiritual perfection. It is essential, therefore, that girls as well as boys be trained to discharge spiritual duties so that at the time of cooperation both will be benefited. The training of the boy is brahmacarya, and the training of the girl is chastity. A faithful wife and spiritually trained brahmacārī are a good combination for advancement of the human mission.

TEXT 18

sarvāśramān upādāya

svāśrameṇa kalatravān

vyasanārṇavam atyeti

jala-yānair yathārṇavam

SYNONYMS

sarva-all; āśramān-social orders; upādāya-completing; sva-own; āśrameṇa-by the social orders; kalatra-vān-a person living with a wife; vyasana-arṇavam-the dangerous ocean of material existence; atyeti-one can cross over; jala-yānaiḥ-with seagoing vessels; yathā-as; arṇavam-the ocean.

As one can cross over the ocean with seagoing vessels, one can cross the dangerous situation of the material ocean by living with a wife.

There are four social orders for cooperation in the endeavor for liberation from material existence. The orders of brahmacarya, or pious student life, household life with a wife, retired life and renounced life all depend for successful advancement on the householder who lives with a wife. This cooperation is essential for the proper functioning of the institution of the four social orders and the four spiritual orders of life. This Vedic varṇāśrama system is generally known as the caste system. The man who lives with a wife has a great responsibility in maintaining the members of the other social orders-the brahmacārīs, vānaprasthas and sannyāsīs. Except for the gṛhasthas, or the householders, everyone is supposed to engage in the spiritual advancement of life, and therefore the brahmacārī, the vānaprastha and the sannyāsī have very little time to earn a livelihood. They therefore collect alms from the gṛhasthas, and thus they secure the bare necessities of life and cultivate spiritual understanding. By helping the other three sections of society cultivate spiritual values, the householder also makes advancement in spiritual life. Ultimately every member of society automatically becomes spiritually advanced and easily crosses the ocean of nescience.

TEXT 19

yām āhur ātmano hy ardhaṁ

śreyas-kāmasya mānini

yasyāṁ sva-dhuram adhyasya

pumāṁś carati vijvaraḥ

SYNONYMS

yām-the wife who; āhuḥ-is said; ātmanaḥ-of the body; hi-thus; ardham-half; śreyaḥ-welfare; kāmasya-of all desires; mānini-O respectful one; yasyām-in whom; sva-dhuram-all responsibilities; adhyasya-entrusting; pumān-a man; carati-moves; vijvaraḥ-without anxiety.

O respectful one, a wife is so helpful that she is called the better half of a man's body because of her sharing in all auspicious activities. A man can move without anxiety entrusting all responsibilities to his wife.

By the Vedic injunction, the wife is accepted as the better half of a man's body because she is supposed to be responsible for discharging half of the duties of the husband. A family man has a responsibility to perform five kinds of sacrifices, called pañca-yajña, in order to get relief from all kinds of unavoidable sinful reaction incurred in the course of his affairs. When a man becomes qualitatively like the cats and dogs, he forgets his duties in cultivating spiritual values, and thus he accepts his wife as a sense gratificatory agency. When the wife is accepted as a sense gratificatory agency, personal beauty is the main consideration, and as soon as there is a break in personal sense gratification, there is disruption or divorce. But when husband and wife aim at spiritual advancement by mutual cooperation, there is no consideration of personal beauty or the disruption of so-called love. In the material world there is no question of love. Marriage is actually a duty performed in mutual cooperation as directed in the authoritative scriptures for spiritual advancement. Therefore marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment.

TEXT 20

yām āśrityendriyārātīn

durjayān itarāśramaiḥ

vayaṁ jayema helābhir

dasyūn durga-patir yathā

SYNONYMS

yām-whom; āśritya-taking shelter of; indriya-senses; arātīn-enemies; durjayān-difficult to conquer; itara-other than the householders; āśramaiḥ-by orders of society; vayam-we; jayema-can conquer; helābhiḥ-easily; dasyūn-invading plunderers; durga-patiḥ-a fort commander; yathā-as.

As a fort commander very easily conquers invading plunderers, by taking shelter of a wife one can conquer the senses, which are unconquerable in the other social orders.

Of the four orders of human society-the student, or brahmacārī order, the householder, or gṛhastha order, the retired, or vānaprastha order, and the renounced, or sannyāsī order-the householder is on the safe side. The bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed. The sex demand is inevitable for everyone, but one who has a fixed wife is saved from the onslaught of the sense enemies. A man who possesses a good wife does not create a disturbance in society by corrupting virgin girls. Without a fixed wife, a man becomes a debauchee of the first order and is a nuisance in society-unless he is a trained brahmacārī, vānaprastha or sannyāsī. Unless there is rigid and systematic training of the brahmacārī by the expert spiritual master, and unless the student is obedient, it is sure that the so-called brahmacārī will fall prey to the attack of sex. There are so many instances of falldown, even for great yogīs like Viśvāmitra. A gṛhastha is saved, however, because of his faithful wife. Sex life is the cause of material bondage, and therefore it is prohibited in three āśramas and is allowed only in the gṛhastha-āśrama. The gṛhastha is responsible for producing first-quality brahmacārīs, vānaprasthas and sannyāsīs.

TEXT 21

na vayaṁ prabhavas tāṁ tvām

anukartuṁ gṛheśvari

apy āyuṣā vā kārtsnyena

ye cānye guṇa-gṛdhnavaḥ

SYNONYMS

na-never; vayam-we; prabhavaḥ-are able; tām-that; tvām-unto you; anukartum-do the same; gṛha-īśvari-O queen of the home; api-in spite of; āyuṣā-by duration of life; vā-or (in the next life); kārtsnyena-entire; ye-who; ca-also; anye-others; guṇa-gṛdhnavaḥ-those who are able to appreciate qualities.

O queen of the home, we are not able to act like you, nor could we repay you for what you have done, even if we worked for our entire life or even after death. To repay you is not possible, even for those who are admirers of personal qualities.

So much glorification of a woman by her husband indicates that he is henpecked or is talking lightly in joke. Kaśyapa meant that householders living with wives enjoy the heavenly blessings of sense enjoyment and at the same time have no fear of going down to hell. The man in the renounced order of life has no wife and may be driven by sex desire to seek another woman or another's wife and thus go to hell. In other words, the so-called man of the renounced order, who has left his house and wife, goes to hell if he again desires sexual pleasure, knowingly or unknowingly. In that way the householders are on the side of safety. Therefore husbands as a class cannot repay their debt to women either in this life or in the next. Even if they engage themselves in repaying the women throughout their whole lives, it is still not possible. Not all husbands are as able to appreciate the good qualities of their wives, but even though one is able to appreciate these qualities, it is still not possible to repay the debt to the wife. Such extraordinary praises by a husband for his wife are certainly in the mode of joking.

TEXT 22

athāpi kāmam etaṁ te

prajātyai karavāṇy alam

yathā māṁ nātirocanti

muhūrtaṁ pratipālaya

SYNONYMS

atha api-even though (it is not possible); kāmam-this sex desire; etam-as it is; te-your; prajātyai-for the sake of children; karavāṇi-let me do; alam-without delay; yathā-as; mām-unto me; na-may not; atirocanti-reproach; muhūrtam-a few seconds; pratipālaya-wait for.

Even though it is not possible to repay you, I shall satisfy your sex desire immediately for the sake of begetting children. But you must wait for only a few seconds so that others may not reproach me.

The henpecked husband may not be able to repay his wife for all the benefits that he derives from her, but as for begetting children by fulfilling sexual desire, it is not at all difficult for any husband unless he is thoroughly impotent. This is a very easy task for a husband under normal conditions. In spite of Kaśyapa's being very eager, he requested her to wait for a few seconds so that others might not reproach him. He explains his position as follows.

TEXT 23

eṣā ghoratamā velā

ghorāṇāṁ ghora-darśanā

caranti yasyāṁ bhūtāni

bhūteśānucarāṇi ha

SYNONYMS

eṣā-this time; ghora-tamā-most horrible; velā-period; ghorāṇām-of the horrible; ghora-darśanā-horrible looking; caranti-move; yasyām-in which; bhūtāni-ghosts; bhūta-īśa-the lord of the ghosts; anucarāṇi-constant companions; ha-indeed.

This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.

Kaśyapa has already told his wife Diti to wait for a while, and now he warns her that failure to consider the particular time will result in punishment from the ghosts and evil spirits who move during this time, along with their master, Lord Rudra.

TEXT 24

etasyāṁ sādhvi sandhyāyāṁ

bhagavān bhūta-bhāvanaḥ

parīto bhūta-parṣadbhir

vṛṣeṇāṭati bhūtarāṭ

SYNONYMS

etasyām-in this period; sādhvi-O chaste one; sandhyāyām-at the junction of day and night (evening); bhagavān-the Personality of God; bhūta-bhāvanaḥ-the well-wisher of the ghostly characters; parītaḥ-surrounded by; bhūta-parṣadbhiḥ-by ghostly companions; vṛṣeṇa-on the back of the bull carrier; aṭati-travels; bhūta-rāṭ-the king of the ghosts.

Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.

Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.

TEXT 25

śmaśāna-cakrānila-dhūli-dhūmra-

vikīrṇa-vidyota-jaṭā-kalāpaḥ

bhasmāvaguṇṭhāmala-rukma-deho

devas tribhiḥ paśyati devaras te

SYNONYMS

śmaśāna-burning crematorium; cakra-anila-whirlwind; dhūli-dust; dhūmra-smoky; vikīrṇa-vidyota-thus smeared over beauty; jaṭā-kalāpaḥ-bunches of matted hair; bhasma-ashes; avaguṇṭha-covered by; amala-stainless; rukma-reddish; dehaḥ-body; devaḥ-the demigod; tribhiḥ-with three eyes; paśyati-sees; devaraḥ-younger brother of the husband; te-your.

Lord Śiva's body is reddish, and he is unstained, but he is covered with ashes. His hair is dusty from the whirlwind dust of the burning crematorium. He is the younger brother of your husband, and he sees with his three eyes.

Lord Śiva is not an ordinary living entity, nor is he in the category of Viṣṇu, or the Supreme Personality of Godhead. He is far more powerful than any living entity up to the standard of Brahmā, yet he is not on an equal level with Viṣṇu. Since he is almost like Lord Viṣṇu, Śiva can see past, present and future. One of his eyes is like the sun, another is like the moon, and his third eye, which is between his eyebrows, is like fire. He can generate fire from his middle eye, and he is able to vanquish any powerful living entity, including Brahmā, yet he does not live pompously in a nice house, etc., nor does he possess any material properties, although he is master of the material world. He lives mostly in the crematorium, where dead bodies are burnt, and the whirlwind dust of the crematorium is his bodily dress. He is unstained by material contamination. Kaśyapa took him as his younger brother because the youngest sister of Diti (Kaśyapa's wife) was married to Lord Śiva. The husband of one's sister is considered one's brother. By that social relationship, Lord Śiva happened to be the younger brother of Kaśyapa. Kaśyapa warned his wife that because Lord Śiva would see their sex indulgence, the time was not appropriate. Diti might argue that they would enjoy sex life in a private place, but Kaśyapa reminded her that Lord Śiva has three eyes, called the sun, moon and fire, and one cannot escape his vigilance any more than one can escape Viṣṇu. Although seen by the police, a criminal is sometimes not immediately punished; the police wait for the proper time to apprehend him. The forbidden time for sexual intercourse would be noted by Lord Śiva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kaśyapa foresaw this, and thus he warned his wife Diti.

TEXT 26

na yasya loke sva-janaḥ paro vā

nātyādṛto nota kaścid vigarhyaḥ

vayaṁ vratair yac-caraṇāpaviddhām

āśāsmahe 'jāṁ bata bhukta-bhogām

SYNONYMS

na-never; yasya-of whom; loke-in the world; sva-janaḥ-kinsman; paraḥ-unconnected; vā-nor; na-neither; ati-greater; ādṛtaḥ-favorable; na-not; uta-or; kaścit-anyone; vigarhyaḥ-criminal; vayam-we; vrataiḥ-by vows; yat-whose; caraṇa-feet; apaviddhām-rejected; āśāsmahe-respectfully worship; ajām-mahā-prasāda; bata-certainly; bhukta-bhogām-remnants of foodstuff.

Lord Śiva regards no one as his relative, yet there is no one who is not connected with him; he does not regard anyone as very favorable or abominable. We respectfully worship the remnants of his foodstuff, and we vow to accept what is rejected by him.

Kaśyapa informed his wife that just because Lord Śiva happened to be his brother-in-law, that should not encourage her in her offense towards him. Kaśyapa warned her that actually Lord Śiva is not connected with anyone, nor is anyone his enemy. Since he is one of the three controllers of the universal affairs, he is equal to everyone. His greatness is incomparable because he is a great devotee of the Supreme Personality of Godhead. It is said that among all the devotees of the Personality of Godhead, Lord Śiva is the greatest. Thus the remnants of foodstuff left by him are accepted by other devotees as mahā-prasāda, or great spiritual foodstuff. The remnants of foodstuff offered to Lord Kṛṣṇa are called prasāda, but when the same prasāda is eaten by a great devotee like Lord Śiva, it is called mahā-prasāda. Lord Śiva is so great that he does not care for the material prosperity for which every one of us is so eager. Pārvatī, who is the powerful material nature personified, is under his full control as his wife, yet he does not use her even to build a residential house. He prefers to remain without shelter, and his great wife also agrees to live with him humbly. People in general worship goddess Durgā, the wife of Lord Śiva, for material prosperity, but Lord Śiva engages her in his service without material desire. He simply advises his great wife that of all kinds of worship, the worship of Viṣṇu is the highest, and greater than that is the worship of a great devotee or anything in relation with Viṣṇu.

TEXT 27

yasyānavadyācaritaṁ manīṣiṇo

gṛṇanty avidyā-paṭalaṁ bibhitsavaḥ

nirasta-sāmyātiśayo 'pi yat svayaṁ

piśāca-caryām acarad gatiḥ satām

SYNONYMS

yasya-whose; anavadya-unimpeachable; ācaritam-character; manīṣiṇaḥ-great sages; gṛṇanti-follow; avidyā-nescience; paṭalam-mass; bibhitsavaḥ-desiring to dismantle; nirasta-nullified; sāmya-equality; atiśayaḥ-greatness; api-in spite of; yat-as; svayam-personally; piśāca-devil; caryām-activities; acarat-performed; gatiḥ-destination; satām-of the devotees of the Lord.

Although no one in the material world is equal to or greater than Lord Śiva, and although his unimpeachable character is followed by great souls to dismantle the mass of nescience, he nevertheless remains as if a devil to give salvation to all devotees of the Lord.

Lord Śiva's uncivilized, devilish characteristics are never abominable because he teaches the sincere devotees of the Lord how to practice detachment from material enjoyment. He is called Mahādeva, or the greatest of all demigods, and no one is equal to or greater than him in the material world. He is almost equal with Lord Viṣṇu. Although he always associates with Māyā, Durgā, he is above the reactionary stage of the three modes of material nature, and although he is in charge of devilish characters in the mode of ignorance, he is not affected by such association.

TEXT 28

hasanti yasyācaritaṁ hi durbhagāḥ

svātman-ratasyāviduṣaḥ samīhitam

yair vastra-mālyābharaṇānulepanaiḥ

śva-bhojanaṁ svātmatayopalālitam

SYNONYMS

hasanti-laugh at; yasya-whose; ācaritam-activity; hi-certainly; durbhagāḥ-the unfortunate; sva-ātman-in the self; ratasya-of one engaged; aviduṣaḥ-not knowing; samīhitam-his purpose; yaiḥ-by whom; vastra-clothing; mālya-garlands; ābharaṇa-ornaments; anu-such luxurious; lepanaiḥ-with ointments; śva-bhojanam-eatable by the dogs; sva-ātmatayā-as if the self; upalālitam-fondled.

Unfortunate, foolish persons, not knowing that he is engaged in his own self, laugh at him. Such foolish persons engage in maintaining the body-which is eatable by dogs-with dresses, ornaments, garlands and ointments.

Lord Śiva never accepts any luxurious dress, garland, ornament or ointment. But those who are addicted to the decoration of the body, which is finally eatable by dogs, very luxuriously maintain it as the self. Such persons do not understand Lord Śiva, but they approach him for luxurious material comforts. There are two kinds of devotees of Lord Śiva. One class is the gross materialist seeking only bodily comforts from Lord Śiva, and the other class desires to become one with him. They are mostly impersonalists and prefer to chant śivo'ham, "I am Śiva," or "After liberation I shall become one with Lord Śiva." In other words, the karmīs and jñānīs are generally devotees of Lord Śiva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Śiva imitate him in using poisonous intoxicants. Lord Śiva once swallowed an ocean of poison, and thus his throat became blue. The imitation Śivas try to follow him by indulging in poisons, and thus they are ruined. The real purpose of Lord Śiva is to serve the Soul of the soul, Lord Kṛṣṇa. He desires that all luxurious articles, such as nice garments, garlands, ornaments and cosmetics, be given to Lord Kṛṣṇa only, because Kṛṣṇa is the real enjoyer. He refuses to accept such luxurious items himself because they are only meant for Kṛṣṇa. However, since they do not know this purpose of Lord Śiva, foolish persons either laugh at him or profitlessly try to imitate him.

TEXT 29

brahmādayo yat-kṛta-setu-pālā

yat-kāraṇaṁ viśvam idaṁ ca māyā

ājñā-karī yasya piśāca-caryā

aho vibhūmnaś caritaṁ viḍambanam

SYNONYMS

brahma-ādayaḥ-demigods like Brahmā; yat-whose; kṛta-activities; setu-religious rites; pālāḥ-observers; yat-one who is; kāraṇam-the origin of; viśvam-the universe; idam-this; ca-also; māyā-material energy; ājñā-karī-order carrier; yasya-whose; piśāca-devilish; caryā-activity; aho-O my lord; vibhūmnaḥ-of the great; caritam-character; viḍambanam-simply imitation.

Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.

Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.

TEXT 30

maitreya uvāca

saivaṁ saṁvidite bhartrā

manmathonmathitendriyā

jagrāha vāso brahmarṣer

vṛṣalīva gata-trapā

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sā-she; evam-thus; saṁvidite-in spite of being informed; bhartrā-by her husband; manmatha-by Cupid; unmathita-being pressed; indriyā-senses; jagrāha-caught hold of; vāsaḥ-clothing; brahma-ṛṣeḥ-of the great brāhmaṇa-sage; vṛṣalī-public prostitute; iva-like; gata-trapā-without shame.

Maitreya said: Diti was thus informed by her husband, but she was pressed by Cupid for sexual satisfaction. She caught hold of the clothing of the great brāhmaṇa sage, just like a shameless public prostitute.

The difference between a married wife and a public prostitute is that one is restrained in sex life by the rules and regulations of the scriptures, whereas the other is unrestricted in sex life and is conducted solely by the strong sex urge. Although very enlightened, Kaśyapa, the great sage, became a victim of his prostitute wife. Such is the strong force of material energy.

TEXT 31

sa viditvātha bhāryāyās

taṁ nirbandhaṁ vikarmaṇi

natvā diṣṭāya rahasi

tayāthopaviveśa hi

SYNONYMS

saḥ-he; viditvā-understanding; atha-thereupon; bhāryāyāḥ-of the wife; tam-that; nirbandham-obstinacy; vikarmaṇi-in the forbidden act; natvā-offering obeisances; diṣṭāya-unto worshipable fate; rahasi-in a secluded place; tayā-with her; atha-thus; upaviveśa-lay; hi-certainly.

Understanding his wife's purpose, he was obliged to perform the forbidden act, and thus after offering his obeisances unto worshipable fate, he lay with her in a secluded place.

It appears from the talks of Kaśyapa with his wife that he was a worshiper of Lord Śiva, and although he knew that Lord Śiva would not be pleased with him for such a forbidden act, he was obliged to act by his wife's desire, and thus he offered his obeisances unto fate. He knew that the child born of such untimely sexual intercourse would certainly not be a good child, but could not protect himself because he was too obligated to his wife. In a similar case, however, when Ṭhākura Haridāsa was tempted by a public prostitute at the dead of night, he avoided the allurement because of his perfection in Kṛṣṇa consciousness. That is the difference between a Kṛṣṇa conscious person and others. Kaśyapa Muni was greatly learned and enlightened, and he knew all the rules and regulations of systematic life, yet he failed to protect himself from the attack of sex desire. Ṭhākura Haridāsa was not born of a brāhmaṇa family, nor was he himself brāhmaṇa, yet he could protect himself from such an attack due to his being Kṛṣṇa conscious. Ṭhākura Haridāsa used to chant the holy name of the Lord three hundred thousand times daily.

TEXT 32

athopaspṛśya salilaṁ

prāṇān āyamya vāg-yataḥ

dhyāyañ jajāpa virajaṁ

brahma jyotiḥ sanātanam

SYNONYMS

atha-thereafter; upaspṛśya-touching or taking bath in water; salilam-water; prāṇān āyamya-practicing trance; vāk-yataḥ-controlling speech; dhyāyan-meditating; jajāpa-chanted within the mouth; virajam-pure; brahma-Gāyatrī hymns; jyotiḥ-effulgence; sanātanam-eternal.

Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.

As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time. Kaśyapa Muni meditated on the impersonal brahmajyoti by chanting the Gāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter can hear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymn Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can be chanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.

Kaśyapa Muni appears to be an impersonalist. Comparing his character with that of Ṭhākura Haridāsa as referred to above, it is clear that the personalist is stronger in sense control than the impersonalist. This is explained in Bhagavad-gītā as paraṁ dṛṣṭvā nivartate; i.e., one ceases to accept lower grade things when one is situated in a superior condition. One is supposed to be purified after taking bath and chanting Gāyatrī, but the mahā-mantra is so powerful that one can chant loudly or softly, in any condition, and he is protected from all the evils of material existence.

TEXT 33

ditis tu vrīḍitā tena

karmāvadyena bhārata

upasaṅgamya viprarṣim

adho-mukhy abhyabhāṣata

SYNONYMS

ditiḥ-Diti, the wife of Kaśyapa; tu-but; vrīḍitā-ashamed; tena-by that; karma-act; avadyena-faulty; bhārata-O son of the Bharata family; upasaṅgamya-going nearer to; vipra-ṛṣim-the brāhmaṇa-sage; adhaḥ-mukhī-with her face lowered; abhyabhāṣata-politely said.

O son of the Bharata family, Diti, after this, went nearer to her husband, her face lowered because of her faulty action. She spoke as follows.

When one is ashamed of an abominable action, one naturally becomes down-faced. Diti came to her senses after the abominable sexual intercourse with her husband. Such sexual intercourse is condemned as prostitution. In other words, sex life with one's wife is equal to prostitution if the regulations are not properly followed.

TEXT 34

ditir uvāca

na me garbham imaṁ brahman

bhūtānām ṛṣabho 'vadhīt

rudraḥ patir hi bhūtānāṁ

yasyākaravam aṁhasam

SYNONYMS

ditiḥ uvāca-the beautiful Diti said; na-not; me-my; garbham-pregnancy; imam-this; brahman-O brāhmaṇa; bhūtānām-of all living entities; ṛṣabhaḥ-the noblest of all living entities; avadhīt-let him kill; rudraḥ-Lord Śiva; patiḥ-master; hi-certainly; bhūtānām-of all living entities; yasya-whose; akaravam-I have done; aṁhasam-offense.

The beautiful Diti said: My dear brāhmaṇa, kindly see that my embryo is not killed by Lord Śiva, the lord of all living entities, because of the great offense I have committed against him.

Diti was conscious of her offense and was anxious to be excused by Lord Śiva. Lord Śiva has two popular names, Rudra and Āśutoṣa. He is very prone to anger as well as quickly pacified. Diti knew that because of his being quickly angered he might spoil the pregnancy she had so unlawfully achieved. But because he was also Āśutoṣa, she implored her brāhmaṇa husband to help her in pacifying Lord Śiva, for her husband was a great devotee of Lord Śiva. In other words, Lord Śiva might have been angry with Diti because she obliged her husband to transgress the law, but he would not refuse her husband's prayer. Therefore the application for excuse was submitted through her husband. She prayed to Lord Śiva as follows.

TEXT 35

namo rudrāya mahate

devāyogrāya mīḍhuṣe

śivāya nyasta-daṇḍāya

dhṛta-daṇḍāya manyave

SYNONYMS

namaḥ-all obeisances unto; rudrāya-unto the angry Lord Śiva; mahate-unto the great; devāya-unto the demigod; ugrāya-unto the ferocious; mīḍhuṣe-unto the fulfiller of all material desires; śivāya-unto the all-auspicious; nyasta-daṇḍāya-unto the forgiving; dhṛta-daṇḍāya-unto the immediate chastiser; manyave-unto the angry.

Let me offer my obeisances unto the angry Lord Śiva, who is simultaneously the very ferocious great demigod and the fulfiller of all material desires. He is all-auspicious and forgiving, but his anger can immediately move him to chastise.

Diti prayed for the mercy of Lord Śiva very cleverly. She prayed: "The lord can cause me to cry, but if he likes he can also stop my crying because he is Āśutoṣa. He is so great that if he likes he can immediately destroy my pregnancy, but by his mercy he can also fulfill my desire that my pregnancy not be spoiled. Because he is all-auspicious, it is not difficult for him to excuse me from being punished, although he is now ready to punish me because I have moved his great anger. He appears like a man, but he is the lord of all men."

TEXT 36

sa naḥ prasīdatāṁ bhāmo

bhagavān urv-anugrahaḥ

vyādhasyāpy anukampyānāṁ

strīṇāṁ devaḥ satī-patiḥ

SYNONYMS

saḥ-he; naḥ-with us; prasīdatām-be pleased; bhāmaḥ-brother-in-law; bhagavān-the personality of all opulences; uru-very great; anugrahaḥ-merciful; vyādhasya-of the hunter; api-also; anukampyānām-of the objects of mercy; strīṇām-of the women; devaḥ-the worshipable lord; satī-patiḥ-the husband of Satī (the chaste).

Let him be pleased with us, since he is my brother-in-law, the husband of my sister Satī. He is also the worshipable lord of all women. He is the personality of all opulences and can show mercy towards women, who are excused even by the uncivilized hunters.

Lord Śiva is the husband of Satī, one of the sisters of Diti. Diti invoked the pleasure of her sister Satī so that Satī would request her husband to excuse her. Besides that, Lord Śiva is the worshipable lord of all women. He is naturally very kind towards women, on whom even the uncivilized hunters also show their mercy. Since Lord Śiva is himself associated with women, he knows very well their defective nature, and he might not take very seriously Diti's unavoidable offense, which occurred due to her faulty nature. Every virgin girl is supposed to be a devotee of Lord Śiva. Diti remembered her childhood worship of Lord Śiva and begged his mercy.

TEXT 37

maitreya uvāca

sva-sargasyāśiṣaṁ lokyām

āśāsānāṁ pravepatīm

nivṛtta-sandhyā-niyamo

bhāryām āha prajāpatiḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; sva-sargasya-of her own children; āśiṣam-welfare; lokyām-in the world; āśāsānām-desiring; pravepatīm-while trembling; nivṛtta-averted from; sandhyā-niyamaḥ-the rules and regulations of evening; bhāryām-unto the wife; āha-said; prajāpatiḥ-the progenitor.

Maitreya said: The great sage Kaśyapa thus addressed his wife, who was trembling because of fear that her husband was offended. She understood that he had been dissuaded from his daily duties of offering evening prayers, yet she desired the welfare of her children in the world.

TEXT 38

kaśyapa uvāca

aprāyatyād ātmanas te

doṣān mauhūrtikād uta

man-nideśāticāreṇa

devānāṁ cātihelanāt

SYNONYMS

kaśyapaḥ uvāca-the learned brāhmaṇa Kaśyapa said; aprāyatyāt-because of the pollution; ātmanaḥ-of the mind; te-your; doṣāt-because of defilement; mauhūrtikāt-in terms of the moment; uta-also; mat-my; nideśa-direction; aticāreṇa-being too neglectful; devānām-of the demigods; ca-also; atihelanāt-being too apathetic.

The learned Kaśyapa said: Because of your mind's being polluted, because of defilement of the particular time, because of your negligence of my directions, and because of your being apathetic to the demigods, everything was inauspicious.

The conditions for having good progeny in society are that the husband should be disciplined in religious and regulative principles and the wife should be faithful to the husband. In Bhagavad-gītā (7.11) it is said that sexual intercourse according to religious principles is a representation of Kṛṣṇa consciousness. Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband's direction, and obedience to the demigods. According to Vedic society, there is a suitable auspicious time for sex life, which is called the time for garbhādhāna. Diti neglected all the principles of scriptural injunction, and therefore, although she was very anxious for auspicious children, she was informed that her children would not be worthy to be the sons of a brāhmaṇa. There is a clear indication herein that a brāhmaṇa's son is not always a brāhmaṇa. Personalities like Rāvaṇa and Hiraṇyakaśipu were actually born of brāhmaṇas, but they were not accepted as brāhmaṇas because their fathers did not follow the regulative principles for their birth. Such children are called demons, or Rākṣasas. There were only one or two Rākṣasas in the previous ages due to negligence of the disciplinary methods, but during the age of Kali there is no discipline in sex life. How, then, can one expect good children? Certainly unwanted children cannot be a source of happiness in society, but through the Kṛṣṇa consciousness movement they can be raised to the human standard by chanting the holy name of God. That is the unique contribution of Lord Caitanya to human society.

TEXT 39

bhaviṣyatas tavābhadrāv

abhadre jāṭharādhamau

lokān sa-pālāṁs trīṁś caṇḍi

muhur ākrandayiṣyataḥ

SYNONYMS

bhaviṣyataḥ-will take birth; tava-your; abhadrau-two contemptuous sons; abhadre-O unlucky one; jāṭhara-adhamau-born of a condemned womb; lokān-all planets; sa-pālān-with their rulers; trīn-three; caṇḍi-haughty one; muhuḥ-constantly; ākran-dayiṣyataḥ-will cause lamentation.

O haughty one, you will have two contemptuous sons born of your condemned womb. Unlucky woman, they will cause constant lamentation to all the three worlds!

Contemptuous sons are born of the condemned womb of their mother. In Bhagavad-gītā (1.40) it is said, "When there is deliberate negligence of the regulative principles of religious life, the women as a class become polluted, and as a result there are unwanted children." This is especially true for boys; if the mother is not good, there cannot be good sons. The learned Kaśyapa could foresee the character of the sons who would be born of the condemned womb of Diti. The womb was condemned because of the mother's being too sexually inclined and thus transgressing all the laws and injunctions of the scriptures. In a society where such women are predominant, one should not expect good children.

TEXT 40

prāṇināṁ hanyamānānāṁ

dīnānām akṛtāgasām

strīṇāṁ nigṛhyamāṇānāṁ

kopiteṣu mahātmasu

SYNONYMS

prāṇinām-when the living entities; hanyamānānām-being killed; dīnānām-of the poor; akṛta-āgasām-of the faultless; strīṇām-of the women; nigṛhyamāṇānām-being tortured; kopiteṣu-being enraged; mahātmasu-when the great souls.

They will kill poor, faultless living entities, torture women and enrage the great souls.

Demoniac activities are predominant when innocent, faultless living entities are killed, women are tortured, and the great souls engaged in Kṛṣṇa consciousness are enraged. In a demoniac society, innocent animals are killed to satisfy the tongue, and women are tortured by unnecessary sexual indulgence. Where there are women and meat, there must be liquor and sex indulgence. When these are prominent in society, by God's grace one can expect a change in the social order by the Lord Himself or by His bona fide representative.

TEXT 41

tadā viśveśvaraḥ kruddho

bhagavāl loka-bhāvanaḥ

haniṣyaty avatīryāsau

yathādrīn śataparva-dhṛk

SYNONYMS

tadā-at that time; viśva-īśvaraḥ-the Lord of the universe; kruddhaḥ-in great anger; bhagavān-the Supreme Personality of Godhead; loka-bhāvanaḥ-desiring the welfare of the people in general; haniṣyati-will kill; avatīrya-descending Himself; asau-He; yathā-as if; adrīn-the mountains; śata-parva-dhṛk-the controller of the thunderbolt (Indra).

At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashes the mountains with his thunderbolts.

As stated in Bhagavad-gītā (4.8), the Lord descends as an incarnation to deliver the devotees and kill the miscreants. The Lord of the universe and of everything would appear to kill the sons of Diti because of their offending the devotees of the Lord. There are many agents of the Lord, such as Indra, Candra, Varuṇa, goddess Durgā, and Kālī, who can chastise any formidable miscreants in the world. The example of mountains being smashed by a thunderbolt is very appropriate. The mountain is considered the most strongly built body within the universe, yet it can be easily smashed by the arrangement of the Supreme Lord. The Supreme Personality of Godhead does not need to descend in order to kill any strongly built body; He comes down just for the sake of His devotees. Everyone is subject to the miseries offered by material nature, but because the activities of miscreants, such as killing innocent people and animals or torturing women, are harmful to everyone and are therefore a source of pain for the devotees, the Lord comes down. He descends only to give relief to His ardent devotees. The killing of the miscreant by the Lord is also the mercy of the Lord towards the miscreant, although apparently the Lord takes the side of the devotee. Since the Lord is absolute, there is no difference between His activities of killing the miscreants and favoring the devotees.

TEXT 42

ditir uvāca

vadhaṁ bhagavatā sākṣāt

sunābhodāra-bāhunā

āśāse putrayor mahyaṁ

mā kruddhād brāhmaṇād prabho

SYNONYMS

ditiḥ uvāca-Diti said; vadham-the killing; bhagavatā-by the Supreme Personality of Godhead; sākṣāt-directly; sunābha-with His Sudarśana weapon; udāra-very magnanimous; bāhunā-by the arms; āśāse-I desire; putrayoḥ-of the sons; mahyam-of mine; mā-never be it so; kruddhāt-by the rage; brāhmaṇāt-of the brāhmaṇas; prabho-O my husband.

Diti said: It is very good that my sons will be magnanimously killed by the arms of the Personality of Godhead with His Sudarśana weapon. O my husband, may they never be killed by the wrath of the brāhmaṇa devotees.

When Diti heard from her husband that the great souls would be angered by the activities of her sons, she was very anxious. She thought that her sons might be killed by the wrath of the brāhmaṇas. The Lord does not appear when the brāhmaṇas become angry at someone, because the wrath of a brāhmaṇa is sufficient in itself. He certainly appears, however, when His devotee simply becomes sorry. A devotee of the Lord never prays to the Lord to appear for the sake of the troubles the miscreants cause for him, and he never bothers Him by asking for protection. Rather, the Lord is anxious to give protection to the devotees. Diti knew well that the killing of her sons by the Lord would also be His mercy, and therefore she says that the wheel and arms of the Lord are magnanimous. If someone is killed by the wheel of the Lord and is thus fortunate enough to see the arms of the Lord, that is sufficient for his liberation. Such good fortune is not achieved even by the great sages.

TEXT 43

na brahma-daṇḍa-dagdhasya

na bhūta-bhayadasya ca

nārakāś cānugṛhṇanti

yāṁ yāṁ yonim asau gataḥ

SYNONYMS

na-never; brahma-daṇḍa-punishment by a brāhmaṇa; dagdhasya-of one who is so punished; na-neither; bhūta-bhaya-dasya-of one who is always fearful to the living entities; ca-also; nārakāḥ-those condemned to hell; ca-also; anugṛhṇanti-do any favor; yām yām-whichever; yonim-species of life; asau-the offender; gataḥ-goes.

A person who is condemned by a brāhmaṇa or is always fearful to other living entities is not favored either by those who are already in hell or by those in the species in which he is born.

A practical example of a condemned species of life is the dog. Dogs are so condemned that they never show any sympathy to their contemporaries.

TEXTS 44–45

kaśyapa uvāca

kṛta-śokānutāpena

sadyaḥ pratyavamarśanāt

bhagavaty uru-mānāc ca

bhave mayy api cādarāt

putrasyaiva ca putrāṇāṁ

bhavitaikaḥ satāṁ mataḥ

gāsyanti yad-yaśaḥ śuddhaṁ

bhagavad-yaśasā samam

SYNONYMS

kaśyapaḥ uvāca-the learned Kaśyapa said; kṛta-śoka-having lamented; anutāpena-by penitence; sadyaḥ-immediately; pratyavamarśanāt-by proper deliberation; bhagavati-unto the Supreme Personality of Godhead; uru-great; mānāt-adoration; ca-and; bhave-unto Lord Śiva; mayi api-unto me also; ca-and; ādarāt-by respect; putrasya-of the son; eva-certainly; ca-and; putrāṇām-of the sons; bhavitā-shall be born; ekaḥ-one; satām-of the devotees; mataḥ-approved; gāsyanti-will broadcast; yat-of whom; yaśaḥ-recognition; śuddham-transcendental; bhagavat-of the Personality of Godhead; yaśasā-with recognition; samam-equally.

The learned Kaśyapa said: Because of your lamentation, penitence and proper deliberation, and also because of your unflinching faith in the Supreme Personality of Godhead and your adoration for Lord Śiva and me, one of the sons [Prahlāda] of your son [Hiraṇyakaśipu] will be an approved devotee of the Lord, and his fame will be broadcast equally with that of the Personality of Godhead.

TEXT 46

yogair hemeva durvarṇaṁ

bhāvayiṣyanti sādhavaḥ

nirvairādibhir ātmānaṁ

yac-chīlam anuvartitum

SYNONYMS

yogaiḥ-by the rectifying processes; hema-gold; iva-like; durvarṇam-inferior quality; bhāvayiṣyanti-will purify; sādhavaḥ-saintly persons; nirvaira-ādibhiḥ-by practice of freedom from animosity, etc.; ātmānam-the self; yat-whose; śīlam-character; anuvartitum-to follow in the footsteps.

In order to follow in his footsteps, saintly persons will try to emulate his character by practicing freedom from animosity, just as the purifying processes rectify gold of inferior quality.

Yoga practice, the process of purifying one's existential identity, is based mainly on self-control. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahlāda Mahārāja was tortured by his father in so many ways, yet after the death of his father he prayed for his father's liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father.

TEXT 47

yat-prasādād idaṁ viśvaṁ

prasīdati yad-ātmakam

sa sva-dṛg bhagavān yasya

toṣyate 'nanyayā dṛśā

SYNONYMS

yat-by whose; prasādāt-mercy of; idam-this; viśvam-universe; prasīdati-becomes happy; yat-whose; ātmakam-because of His omnipotence; saḥ-He; sva-dṛk-taking special care for His devotees; bhagavān-the Supreme Personality of Godhead; yasya-whose; toṣyate-becomes pleased; ananyayā-without deviation; dṛśā-by intelligence.

Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him.

The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord.

TEXT 48

sa vai mahā-bhāgavato mahātmā

mahānubhāvo mahatāṁ mahiṣṭhaḥ

pravṛddha-bhaktyā hy anubhāvitāśaye

niveśya vaikuṇṭham imaṁ vihāsyati

SYNONYMS

saḥ-he; vai-certainly; mahā-bhāgavataḥ-the topmost devotee; mahā-ātmā-expanded intelligence; mahā-anubhāvaḥ-expanded influence; mahatām-of the great souls; mahiṣṭhaḥ-the greatest; pravṛddha-well matured; bhaktyā-by devotional service; hi-certainly; anubhāvita-being situated in the anubhāva stage of ecstasy; āśaye-in the mind; niveśya-entering; vaikuṇṭham-in the spiritual sky; imam-this (material world); vihāsyati-will quit.

That topmost devotee of the Lord will have expanded intelligence and expanded influence and will be the greatest of the great souls. Due to matured devotional service, he will certainly be situated in transcendental ecstasy and will enter the spiritual sky after quitting this material world.

There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potential energies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this age of Kali.

TEXT 49

alampaṭaḥ śīla-dharo guṇākaro

hṛṣṭaḥ pararddhyā vyathito duḥkhiteṣu

abhūta-śatrur jagataḥ śoka-hartā

naidāghikaṁ tāpam ivoḍurājaḥ

SYNONYMS

alampaṭaḥ-virtuous; śīla-dharaḥ-qualified; guṇa-ākaraḥ-reservoir of all good qualities; hṛṣṭaḥ-jolly; para-ṛddhyā-by others' happiness; vyathitaḥ-distressed; duḥkhiteṣu-in others' unhappiness; abhūta-śatruḥ-without enemies; jagataḥ-of all the universe; śoka-hartā-destroyer of lamentation; naidāghikam-due to the summer sun; tāpam-distress; iva-likened; uḍu-rājaḥ-the moon.

He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.

Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.

TEXT 50

antar bahiś cāmalam abja-netraṁ

sva-pūruṣecchānugṛhīta-rūpam

pautras tava śrī-lalanā-lalāmaṁ

draṣṭā sphurat-kuṇḍala-maṇḍitānanam

SYNONYMS

antaḥ-within; bahiḥ-without; ca-also; amalam-spotless; abja-netram-lotus eyes; sva-pūruṣa-own devotee; icchā-anugṛhīta-rūpam-accepting form according to desire; pautraḥ-grandchild; tava-your; śrī-lalanā-beautiful goddess of fortune; lalāmam-decorated; draṣṭā-will see; sphurat-kuṇḍala-with brilliant earrings; maṇḍita-decorated; ānanam-face.

Your grandson will be able to see, inside and outside, the Supreme Personality of Godhead, whose wife is the beautiful goddess of fortune. The Lord can assume the form desired by the devotee, and His face is always beautifully decorated with earrings.

It is predicted herewith that the grandson of Diti, Prahlāda Mahārāja, would not only see the Personality of Godhead within himself by meditation but would also be able to see Him personally with his eyes. This direct vision is possible only for one who is highly elevated in Kṛṣṇa consciousness, for the Lord is not possible to see with material eyes. The Supreme Personality of Godhead has multifarious eternal forms such as Kṛṣṇa, Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Vāsudeva, Nārāyaṇa, Rāma, Nṛsiṁha, Varāha and Vāmana, and the devotee of the Lord knows all those Viṣṇu forms. A pure devotee becomes attached to one of the eternal forms of the Lord, and the Lord is pleased to appear before him in the form desired. A devotee does not imagine something whimsical about the form of the Lord, nor does he ever think that the Lord is impersonal and can assume a form desired by the nondevotee. The nondevotee has no idea of the form of the Lord, and thus he cannot think of any one of the above-mentioned forms. But whenever a devotee sees the Lord, he sees Him in a most beautifully decorated form, accompanied by His constant companion the goddess of fortune, who is eternally beautiful.

TEXT 51

maitreya uvāca

śrutvā bhāgavataṁ pautram

amodata ditir bhṛśam

putrayoś ca vadhaṁ kṛṣṇād

viditvāsīn mahā-manāḥ

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; śrutvā-by hearing; bhāgavatam-to be a great devotee of the Lord; pautram-grandson; amodata-took pleasure; ditiḥ-Diti; bhṛśam-very greatly; putrayoḥ-of two sons; ca-also; vadham-the killing; kṛṣṇāt-by Kṛṣṇa; viditvā-knowing this; āsīt-became; mahā-manāḥ-highly pleased in mind.

The sage Maitreya said: Hearing that her grandson would be a great devotee and that her sons would be killed by Kṛṣṇa, Diti was highly pleased in mind.

Diti was very aggrieved to learn that because of her untimely pregnancy her sons would be demons and would fight with the Lord. But when she heard that her grandson would be a great devotee and that her two sons would be killed by the Lord, she was very satisfied. As the wife of a great sage and the daughter of a great Prajāpati, Dakṣa, she knew that being killed by the Personality of Godhead is a great fortune. Since the Lord is absolute, His acts of violence and nonviolence are both on the absolute platform. There is no difference in such acts of the Lord. Mundane violence and nonviolence have nothing to do with the Lord's acts. A demon killed by Him attains the same result as one who attains liberation after many, many births of penance and austerity. The word bhṛśam is significant herein because it indicates that Diti was pleased beyond her expectations.

Thus end the Bhaktivedanta purports of the Third Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Pregnancy of Diti in the Evening."

Chapter Fifteen

Description of the Kingdom of God

TEXT 1

maitreya uvāca

prājāpatyaṁ tu tat tejaḥ

para-tejo-hanaṁ ditiḥ

dadhāra varṣāṇi śataṁ

śaṅkamānā surārdanāt

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; prājāpatyam-of the great Prajāpati; tu-but; tat tejaḥ-his powerful semen; para-tejaḥ-others' prowess; hanam-troubling; ditiḥ-Diti (Kaśyapa's wife); dadhāra-bore; varṣāṇi-years; śatam-hundred; śaṅkamānā-being doubtful; sura-ardanāt-disturbing to the demigods.

Śrī Maitreya said: My dear Vidura, Diti, the wife of the sage Kaśyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kaśyapa Muni, which was meant to give trouble to others, for one hundred years.

The great sage Śrī Maitreya was explaining to Vidura the activities of the demigods, including Lord Brahmā. When Diti heard from her husband that the sons she bore within her abdomen would be causes of disturbances to the demigods, she was not very happy. There are two classes of men-devotees and nondevotees. Nondevotees are called demons, and devotees are called demigods. No sane man or woman can tolerate the nondevotees' giving trouble to devotees. Diti, therefore, was reluctant to give birth to her babies; she waited for one hundred years so that at least she could save the demigods from the disturbance for that period.

TEXT 2

loke tenāhatāloke

loka-pālā hataujasaḥ

nyavedayan viśva-sṛje

dhvānta-vyatikaraṁ diśām

SYNONYMS

loke-within this universe; tena-by the force of the pregnancy of Diti; āhata-being devoid of; āloke-light; loka-pālāḥ-the demigods of various planets; hata-ojasaḥ-whose prowess was diminished; nyavedayan-asked; viśva-sṛje-Brahmā; dhvānta-vyatikaram-expansion of darkness; diśām-in all directions.

By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, "What is this expansion of darkness in all directions?"

It appears from this verse of Śrīmad-Bhāgavatam that the sun is the source of light for all the planets in the universe. The modern scientific theory which states that there are many suns in each universe is not supported by this verse. It is understood that in each universe there is only one sun, which supplies light to all the planets. In Bhagavad-gītā the moon is also stated to be one of the stars. There are many stars, and when we see them glittering at night we can understand that they are reflectors of light; just as moonlight is a reflection of sunlight, other planets also reflect sunlight, and there are many other planets which cannot be seen by our naked eyes. The demoniac influence of the sons in the womb of Diti expanded darkness throughout the universe.

TEXT 3

devā ūcuḥ

tama etad vibho vettha

saṁvignā yad vayaṁ bhṛśam

na hy avyaktaṁ bhagavataḥ

kālenāspṛṣṭa-vartmanaḥ

SYNONYMS

devāḥ ūcuḥ-the demigods said; tamaḥ-darkness; etat-this; vibho-O great one; vettha-you know; saṁvignāḥ-very anxious; yat-because; vayam-we; bhṛśam-very much; na-not; hi-because; avyaktam-unmanifest; bhagavataḥ-of You (the Supreme Personality of Godhead); kālena-by time; aspṛṣṭa-untouched; vartmanaḥ-whose way.

The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.

Brahmā is addressed herein as Vibhu and as the Personality of Godhead. He is the Supreme Personality of Godhead's incarnation of the mode of passion in the material world. He is nondifferent, in the representative sense, from the Supreme Personality of Godhead, and therefore the influence of time cannot affect him. The influence of time, which manifests as past, present and future, cannot touch higher personalities like Brahmā and other demigods. Sometimes demigods and great sages who have attained such perfection are called tri-kāla jña.

TEXT 4

deva-deva jagad-dhātar

lokanātha-śikhāmaṇe

pareṣām apareṣāṁ tvaṁ

bhūtānām asi bhāva-vit

SYNONYMS

deva-deva-O god of the demigods; jagat-dhātaḥ-O sustainer of the universe; lokanātha-śikhāmaṇe-O head jewel of all the demigods in other planets; pareṣām-of the spiritual world; apareṣām-of the material world; tvam-you; bhūtānām-of all living entities; asi-are; bhāva-vit-knowing the intentions.

O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.

Because Brahmā is almost on an equal footing with the Personality of Godhead, he is addressed here as the god of the demigods, and because he is the secondary creator of this universe, he is addressed as the sustainer of the universe. He is the head of all the demigods, and therefore he is addressed here as the head jewel of the demigods. It is not difficult for him to understand everything which is happening in both the spiritual and material worlds. He knows everyone's heart and everyone's intentions. Therefore he was requested to explain this incident. Why was the pregnancy of Diti causing such anxieties all over the universe?

TEXT 5

namo vijñāna-vīryāya

māyayedam upeyuṣe

gṛhīta-guṇa-bhedāya

namas te 'vyakta-yonaye

SYNONYMS

namaḥ-respectful obeisances; vijñāna-vīryāya-O original source of strength and scientific knowledge; māyayā-by the external energy; idam-this body of Brahmā; upeyuṣe-having obtained; gṛhīta-accepting; guṇa-bhedāya-the differentiated mode of passion; namaḥ te-offering obeisances unto you; avyakta-unmanifested; yonaye-source.

O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!

The Vedas are the original scientific knowledge for all departments of understanding, and this knowledge of the Vedas was first impregnated into the heart of Brahmā by the Supreme Personality of Godhead. Therefore Brahmā is the original source of all scientific knowledge. He is born directly from the transcendental body of Garbhodakaśāyī Viṣṇu, who is never seen by any creature of this material universe and therefore always remains unmanifested. Brahmā is stated here to be born of the unmanifested. He is the incarnation of the mode of passion in material nature, which is the separated, external energy of the Supreme Lord.

TEXT 6

ye tvānanyena bhāvena

bhāvayanty ātma-bhāvanam

ātmani prota-bhuvanaṁ

paraṁ sad-asad-ātmakam

SYNONYMS

ye-those who; tvā-on you; ananyena-without deviation; bhāvena-with devotion; bhāvayanti-meditate; ātma-bhāvanam-who generates all living entities; ātmani-within your self; prota-linked; bhuvanam-all the planets; param-the supreme; sat-effect; asat-cause; ātmakam-generator.

O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.

TEXT 7

teṣāṁ supakva-yogānāṁ

jita-śvāsendriyātmanām

labdha-yuṣmat-prasādānāṁ

na kutaścit parābhavaḥ

SYNONYMS

teṣām-of them; su-pakva-yogānām-who are mature mystics; jita-controlled; śvāsa-breath; indriya-the senses; ātmanām-the mind; labdha-attained; yuṣmat-your; prasādānām-mercy; na-not; kutaścit-anywhere; parābhavaḥ-defeat.

There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.

The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (Bhāg. 6.17.28).

TEXT 8

yasya vācā prajāḥ sarvā

gāvas tantyeva yantritāḥ

haranti balim āyattās

tasmai mukhyāya te namaḥ

SYNONYMS

yasya-of whom; vācā-by the Vedic directions; prajāḥ-living entities; sarvāḥ-all; gāvaḥ-bulls; tantyā-by a rope; iva-as; yantritāḥ-are directed; haranti-offer, take away; balim-presentation, ingredients for worship; āyattāḥ-under control; tasmai-unto him; mukhyāya-unto the chief person; te-unto you; namaḥ-respectful obeisances.

All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!

The Vedic literatures are the laws of the Supreme Personality of Godhead. One cannot violate the injunctions given in the Vedic literatures any more than one can violate the state laws. Any living creature who wants real benefit in life must act according to the direction of the Vedic literature. The conditioned souls who have come to this material world for material sense gratification are regulated by the injunctions of the Vedic literature. Sense gratification is just like salt. One cannot take too much or too little, but one must take some salt in order to make one's foodstuff palatable. Those conditioned souls who have come to this material world should utilize their senses according to the direction of the Vedic literature, otherwise they will be put into a more miserable condition of life. No human being or demigod can enact laws like those of the Vedic literature because the Vedic regulations are prescribed by the Supreme Lord.

TEXT 9

sa tvaṁ vidhatsva śaṁ bhūmaṁs

tamasā lupta-karmaṇām

adabhra-dayayā dṛṣṭyā

āpannān arhasīkṣitum

SYNONYMS

saḥ-he; tvam-you; vidhatsva-perform; śam-good fortune; bhūman-O great lord; tamasā-by the darkness; lupta-have been suspended; karmaṇām-of prescribed duties; adabhra-magnanimous, without reservation; dayayā-mercy; dṛṣṭyā-by your glance; āpannān-us, the surrendered; arhasi-are able; īkṣitum-to see.

The demigods prayed to Brahmā: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.

Because of complete darkness throughout the universe, the regular activities and engagements of all the different planets were suspended. In the North and South Poles of this planet there are sometimes no divisions of day and night; similarly, when the sunlight does not approach the different planets within the universe, there is no distinction between day and night.

TEXT 10

eṣa deva diter garbha

ojaḥ kāśyapam arpitam

diśas timirayan sarvā

vardhate 'gnir ivaidhasi

SYNONYMS

eṣaḥ-this; deva-O lord; diteḥ-of Diti; garbhaḥ-womb; ojaḥ-semen; kāśyapam-of Kaśyapa; arpitam-deposited; diśaḥ-directions; timirayan-causing complete darkness; sarvāḥ-all; vardhate-overloads; agniḥ-fire; iva-as; edhasi-fuel.

As fuel overloads a fire, so the embryo created by the semen of Kaśyapa in the womb of Diti has caused complete darkness throughout the universe.

The darkness throughout the universe is explained herewith as being caused by the embryo created in the womb of Diti by the semen of Kaśyapa.

TEXT 11

maitreya uvāca

sa prahasya mahā-bāho

bhagavān śabda-gocaraḥ

pratyācaṣṭātma-bhūr devān

prīṇan rucirayā girā

SYNONYMS

maitreyaḥ uvāca-Maitreya said; saḥ-he; prahasya-smiling; mahā-bāho-O mighty-armed (Vidura); bhagavān-the possessor of all opulences; śabda-gocaraḥ-who is understood by transcendental sound vibration; pratyācaṣṭa-replied; ātma-bhūḥ-Lord Brahmā; devān-the demigods; prīṇan-satisfying; rucirayā-with sweet; girā-words.

Śrī Maitreya said: Thus Lord Brahmā, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.

Brahmā could understand the misdeeds of Diti, and therefore he smiled at the whole situation. He replied to the demigods present there in words they could understand.

TEXT 12

brahmovāca

mānasā me sutā yuṣmat-

pūrvajāḥ sanakādayaḥ

cerur vihāyasā lokāl

lokeṣu vigata-spṛhāḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; mānasāḥ-born from the mind; me-my; sutāḥ-sons; yuṣmat-than you; pūrva-jāḥ-born previously; sanaka-ādayaḥ-headed by Sanaka; ceruḥ-traveled; vihāyasā-by traveling in outer space or flying in the sky; lokān-to the material and spiritual worlds; lokeṣu-among the people; vigata-spṛhāḥ-without any desire.

Lord Brahmā said: My four sons Sanaka, Sanātana, Sanandana and Sanat-kumāra, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.

When we speak of desire we refer to desire for material sense gratification. Saintly persons like Sanaka, Sanātana, Sanandana and Sanat-kumāra have no material desire, but sometimes they travel all over the universe, out of their own accord, to preach devotional service.

TEXT 13

ta ekadā bhagavato

vaikuṇṭhasyāmalātmanaḥ

yayur vaikuṇṭha-nilayaṁ

sarva-loka-namaskṛtam

SYNONYMS

te-they; ekadā-once upon a time; bhagavataḥ-of the Supreme Personality of Godhead; vaikuṇṭhasya-of Lord Viṣṇu; amala-ātmanaḥ-being freed from all material contamination; yayuḥ-entered; vaikuṇṭha-nilayam-the abode named Vaikuṇṭha; sarva-loka-by the residents of all the material planets; namaskṛtam-worshiped.

After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikuṇṭhas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.

The material world is full of cares and anxieties. In any one of the planets, beginning from the highest down to the lowest, Pātāla, every living creature must be full of cares and anxieties because in the material planets one cannot live eternally. The living entities, however, are actually eternal. They want an eternal home, an eternal residence, but because of accepting a temporal abode in the material world, they are naturally full of anxiety. In the spiritual sky the planets are called Vaikuṇṭha because the residents of these planets are free from all anxieties. For them there is no question of birth, death, old age and diseases, and therefore they are not anxious. On the other hand, the residents of the material planets are always afraid of birth, death, disease and old age, and therefore they are full of anxieties.

TEXT 14

vasanti yatra puruṣāḥ

sarve vaikuṇṭha-mūrtayaḥ

ye 'nimitta-nimittena

dharmeṇārādhayan harim

SYNONYMS

vasanti-they live; yatra-where; puruṣāḥ-persons; sarve-all; vaikuṇṭha-mūrtayaḥ-having a four-handed form similar to that of the Supreme Lord, Viṣṇu; ye-those Vaikuṇṭha persons; animitta-without desire for sense gratification; nimittena-caused by; dharmeṇa-by devotional service; ārādhayan-continuously worshiping; harim-unto the Supreme Personality of Godhead.

In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.

The residents and the form of living in Vaikuṇṭha are described in this verse. The residents are all like the Supreme Personality of Godhead Nārāyaṇa. In the Vaikuṇṭha planets Kṛṣṇa's plenary feature as four-handed Nārāyaṇa is the predominating Deity, and the residents of Vaikuṇṭhaloka are also four-handed, just contrary to our conception here in the material world. Nowhere in the material world do we find a human being with four hands. In Vaikuṇṭhaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord.

TEXT 15

yatra cādyaḥ pumān āste

bhagavān śabda-gocaraḥ

sattvaṁ viṣṭabhya virajaṁ

svānāṁ no mṛḍayan vṛṣaḥ

SYNONYMS

yatra-in the Vaikuṇṭha planets; ca-and; ādyaḥ-original; pumān-person; āste-is there; bhagavān-the Supreme Personality of Godhead; śabda-gocaraḥ-understood through the Vedic literature; sattvam-the mode of goodness; viṣṭabhya-accepting; virajam-uncontaminated; svānām-of His own associates; naḥ-us; mṛḍayan-increasing happiness; vṛṣaḥ-the personification of religious principles.

In the Vaikuṇṭha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.

The kingdom of the Supreme Personality of Godhead in the spiritual sky cannot be understood by any process other than hearing from the description of the Vedas. No one can go see it. In this material world also, one who is unable to pay to go to a far distant place by motorized conveyances can only understand about that place from authentic books. Similarly, the Vaikuṇṭha planets in the spiritual sky are beyond this material sky. The modern scientists who are trying to travel in space are having difficulty going even to the nearest planet, the moon, to say nothing of the highest planets within the universe. There is no possibility that they can go beyond the material sky, enter the spiritual sky and see for themselves the spiritual planets, Vaikuṇṭha. Therefore, the kingdom of God in the spiritual sky can be understood only through the authentic descriptions of the Vedas and Purāṇas.

In the material world there are three modes of material qualities-goodness, passion and ignorance-but in the spiritual world there is no trace of the modes of passion and ignorance; there is only the mode of goodness, which is uncontaminated by any tinge of ignorance or passion. In the material world, even if a person is completely in goodness, he is sometimes subject to be polluted by tinges of the modes of ignorance and passion. But in the Vaikuṇṭha world, the spiritual sky, only the mode of goodness in its pure form exists. The Lord and His devotees reside in the Vaikuṇṭha planets, and they are of the same transcendental quality, namely, śuddha-sattva, the mode of pure goodness. The Vaikuṇṭha planets are very dear to the Vaiṣṇavas, and for the progressive march of the Vaiṣṇavas toward the kingdom of God, the Lord Himself helps His devotees.

TEXT 16

yatra naiḥśreyasaṁ nāma

vanaṁ kāma-dughair drumaiḥ

sarvartu-śrībhir vibhrājat

kaivalyam iva mūrtimat

SYNONYMS

yatra-in the Vaikuṇṭha planets; naiḥśreyasam-auspicious; nāma-named; vanam-forests; kāma-dughaiḥ-yielding desire; drumaiḥ-with trees; sarva-all; ṛtu-seasons; śrībhiḥ-with flowers and fruits; vibhrājat-splendid; kaivalyam-spiritual; iva-as; mūrtimat-personal.

In those Vaikuṇṭha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuṇṭha planets is spiritual and personal.

In the Vaikuṇṭha planets the land, the trees, the fruits and flowers and the cows-everything-is completely spiritual and personal. The trees are desire trees. On this material planet the trees can produce fruits and flowers according to the order of material energy, but in the Vaikuṇṭha planets the trees, the land, the residents and the animals are all spiritual. There is no difference between the tree and the animal or the animal and the man. Here the word mūrtimat indicates that everything has a spiritual form. Formlessness, as conceived by the impersonalists, is refuted in this verse; in the Vaikuṇṭha planets, although everything is spiritual, everything has a particular form. The trees and the men have form, and because all of them, although differently formed, are spiritual, there is no difference between them.

TEXT 17

vaimānikāḥ sa-lalanāś caritāni śaśvad

gāyanti yatra śamala-kṣapaṇāni bhartuḥ

antar-jale 'nuvikasan-madhu-mādhavīnāṁ

gandhena khaṇḍita-dhiyo 'py anilaṁ kṣipantaḥ

SYNONYMS

vaimānikāḥ-flying in their airplanes; sa-lalanāḥ-along with their wives; caritāni-activities; śaśvat-eternally; gāyanti-sing; yatra-in those Vaikuṇṭha planets; śamala-all inauspicious qualities; kṣapaṇāni-devoid of; bhartuḥ-of the Supreme Lord; antaḥ-jale-in the midst of the water; anuvikasat-blossoming; madhu-fragrant, laden with honey; mādhavīnām-of the mādhavī flowers; gandhena-by the fragrance; khaṇḍita-disturbed; dhiyaḥ-minds; api-even though; anilam-breeze; kṣipantaḥ-deriding.

In the Vaikuṇṭha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming mādhavī flowers, which are fragrant and laden with honey.

It appears from this verse that the Vaikuṇṭha planets are full of all opulences. There are airplanes in which the inhabitants travel in the spiritual sky with their sweethearts. There is a breeze carrying the fragrance of blossoming flowers, and this breeze is so nice that it also carries the honey of the flowers. The inhabitants of Vaikuṇṭha, however, are so interested in glorifying the Lord that they do not like the disturbance of such a nice breeze while they are chanting the Lord's glories. In other words, they are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuṇṭha planets there is no question of sense gratification. To smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense gratification. The inhabitants of Vaikuṇṭha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant.

TEXT 18

pārāvatānyabhṛta-sārasa-cakravāka-

dātyūha-haṁsa-śuka-tittiri-barhiṇāṁ yaḥ

kolāhalo viramate 'cira-mātram uccair

bhṛṅgādhipe hari-kathām iva gāyamāne

SYNONYMS

pārāvata-pigeons; anyabhṛta-cuckoo; sārasa-crane; cakravāka-cakravāka; dātyūha-gallinule; haṁsa-swan; śuka-parrot; tittiri-partridge; barhiṇām-of the peacock; yaḥ-which; kolāhalaḥ-tumult; viramate-stops; acira-mātram-temporarily; uccaiḥ-loudly; bhṛṅga-adhipe-king of the bumblebees; hari-kathām-the glories of the Lord; iva-as; gāyamāne-while singing.

When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravāka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.

This verse reveals the absolute nature of Vaikuṇṭha. There is no difference between the birds there and the human residents. The situation in the spiritual sky is that everything is spiritual and variegated. Spiritual variegatedness means that everything is animate. There is nothing inanimate. Even the trees, the ground, the plants, the flowers, the birds and the beasts are all on the level of Kṛṣṇa consciousness. The special feature of Vaikuṇṭhaloka is that there is no question of sense gratification, In the material world even an ass enjoys his sound vibration, but in the Vaikuṇṭhas such nice birds as the peacock, the cakravāka and the cuckoo prefer to hear the vibration of the glories of the Lord from the bees. The principles of devotional service, beginning with hearing and chanting, are very prominent in the Vaikuṇṭha world.

TEXT 19

mandāra-kunda-kurabotpala-campakārṇa-

punnāga-nāga-bakulāmbuja-pārijātāḥ

gandhe 'rcite tulasikābharaṇena tasyā

yasmiṁs tapaḥ sumanaso bahu mānayanti

SYNONYMS

mandāra-mandāra; kunda-kunda; kuraba-kuraba; utpala-utpala; campaka-campaka; arṇa-arṇa flower; punnāga-punnāga; nāga-nāgakeśara; bakula-bakula; ambuja-lily; pārijātāḥ-pārijāta; gandhe-fragrance; arcite-being worshiped; tulasikā-tulasi; ābharaṇena-with a garland; tasyāḥ-of her; yasmin-in which Vaikuṇṭha; tapaḥ-austerity; su-manasaḥ-good minded, Vaikuṇṭha minded; bahu-very much; mānayanti-glorify.

Although flowering plants like the mandāra, kunda, kurabaka, utpala, campaka, arṇa, punnāga, nāgakeśara, bakula, lily and pārijāta are full of transcendental fragrance, they are still conscious of the austerities performed by tulasī, for tulasī is given special preference by the Lord, who garlands Himself with tulasī leaves.

The importance of tulasī leaves is very clearly mentioned here. Tulasī plants and their leaves are very important in devotional service. Devotees are recommended to water the tulasī tree every day and collect the leaves to worship the Lord. One time an atheistic svāmī remarked, "What is the use of watering the tulasī plant? It is better to water eggplant. By watering the eggplant one can get some fruits, but what is the use of watering the tulasī?" These foolish creatures, unacquainted with devotional service, sometimes play havoc with the education of people in general.

The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasī. In the Vaikuṇṭha world entered by the four Kumāras, even the birds and flowers are conscious of service to the Lord.

TEXT 20

yat saṅkulaṁ hari-padānati-mātra-dṛṣṭair

vaidūrya-mārakata-hema-mayair vimānaiḥ

yeṣāṁ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ

kṛṣṇātmanāṁ na raja ādadhur utsmayādyaiḥ

SYNONYMS

yat-that Vaikuṇṭha abode; saṅkulam-is pervaded; hari-pada-at the two lotus feet of Hari, the Supreme Personality of Godhead; ānati-by obeisances; mātra-simply; dṛṣṭaiḥ-are obtained; vaidūrya-lapis lazuli; mārakata-emeralds; hema-gold; mayaiḥ-made of; vimānaiḥ-with airplanes; yeṣām-of those passengers; bṛhat-large; kaṭi-taṭāḥ-hips; smita-smiling; śobhi-beautiful; mukhyaḥ-faces; kṛṣṇa-in Kṛṣṇa; ātmanām-whose minds are absorbed; na-not; rajaḥ-sex desire; ādadhuḥ-stimulate; utsmaya-ādyaiḥ-by intimate friendly dealings, laughing and joking.

The inhabitants of Vaikuṇṭha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms.

In the material world, opulences are achieved by materialistic persons by dint of their labor. One cannot enjoy material prosperity unless he works very hard to achieve it. But the devotees of the Lord who are residents of Vaikuṇṭha have the opportunity to enjoy a transcendental situation of jewels and emeralds. Ornaments made of gold bedecked with jewels are achieved not by working hard but by the benediction of the Lord. In other words, devotees in the Vaikuṇṭha world, or even in this material world, cannot be poverty-stricken, as is sometimes supposed. They have ample opulences for enjoyment, but they need not labor to achieve them. It is also stated that in the Vaikuṇṭha world the consorts of the residents are many, many times more beautiful than we can find in this material world, even in the higher planets. It is specifically mentioned here that a woman's large hips are very attractive and they stimulate man's passion, but the wonderful feature of Vaikuṇṭha is that although the women have large hips and beautiful faces and are decorated with ornaments of emeralds and jewels, the men are so absorbed in Kṛṣṇa consciousness that the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the association of the opposite sex, but there is no sexual relationship. The residents of Vaikuṇṭha have a better standard of pleasure, so there is no need of sex pleasure.

TEXT 21

śrī rūpiṇī kvaṇayatī caraṇāravindaṁ

līlāmbujena hari-sadmani mukta-doṣā

saṁlakṣyate sphaṭika-kuḍya upeta-hemni

sammārjatīva yad-anugrahaṇe 'nya-yatnaḥ

SYNONYMS

śrī-Lakṣmī, the goddess of fortune; rūpiṇī-assuming a beautiful form; kvaṇayatī-tinkling; caraṇa-aravindam-lotus feet; līlā-ambujena-playing with a lotus flower; hari-sadmani-the house of the Supreme Personality; mukta-doṣā-freed from all faults; saṁlakṣyate-becomes visible; sphaṭika-crystal; kuḍye-walls; upeta-mixed; hemni-gold; sammārjatī iva-appearing like a sweeper; yat-anugrahaṇe-to receive her favor; anya-others'; yatnaḥ-very much careful.

The ladies in the Vaikuṇṭha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.

In the Brahma-saṁhitā it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. These millions and trillions of goddesses of fortune who reside in the Vaikuṇṭha planets are not exactly consorts of the Supreme Personality of Godhead, but are the wives of the devotees of the Lord and also engage in the service of the Supreme Personality of Godhead. It is stated here that in the Vaikuṇṭha planets the houses are made of marble. Similarly, in the Brahma-saṁhitā it is stated that the ground on the Vaikuṇṭha planets is made of touchstone. Thus there is no need to sweep the stone in Vaikuṇṭha, for there is hardly any dust on it, but still, in order to satisfy the Lord, the ladies there always engage in dusting the marble walls. Why? The reason is that they are eager to achieve the grace of the Lord by doing so.

It is also stated here that in the Vaikuṇṭha planets the goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in one place. Her name is Cañcalā, which means "one who is not steady." We find, therefore, that a man who is very rich may become the poorest of the poor. Another example is Rāvaṇa. Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa's class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī. Materialistic persons find fault on the part of Lakṣmī, but in Vaikuṇṭha Lakṣmījī is fixed in the service of the Lord. In spite of her being the goddess of fortune, she cannot be happy without the grace of the Lord. Even the goddess of fortune needs the Lord's grace in order to be happy, yet in the material world even Brahmā, the highest created being, seeks the favor of Lakṣmī for happiness.

TEXT 22

vāpīṣu vidruma-taṭāsv amalāmṛtāpsu

preṣyānvitā nija-vane tulasībhir īśam

abhyarcatī svalakam unnasam īkṣya vaktram

uccheṣitaṁ bhagavatety amatāṅga yac-chrīḥ

SYNONYMS

vāpīṣu-in the ponds; vidruma-made of coral; taṭāsu-banks; amala-transparent; amṛta-nectarean; apsu-water; preṣyā-anvitā-surrounded by maidservants; nija-vane-in her own garden; tulasībhiḥ-with tulasī; īśam-the Supreme Lord; abhyarcatī-worship; su-alakam-with her face decorated with tilaka; unnasam-raised nose; īkṣya-by seeing; vaktram-face; uccheṣitam-being kissed; bhagavatā-by the Supreme Lord; iti-thus; amata-thought; aṅga-O demigods; yat-śrīḥ-whose beauty.

The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces.

Generally, when a woman is kissed by her husband, her face becomes more beautiful. In Vaikuṇṭha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful. The beautiful face of the goddess of fortune appears in ponds of transcendental crystal water when she worships the Lord with tulasī leaves in her garden.

TEXT 23

yan na vrajanty agha-bhido racanānuvādāc

chṛṇvanti ye 'nya-viṣayāḥ kukathā mati-ghnīḥ

yās tu śrutā hata-bhagair nṛbhir ātta-sārās

tāṁs tān kṣipanty aśaraṇeṣu tamaḥsu hanta

SYNONYMS

yat-Vaikuṇṭha; na-never; vrajanti-approach; agha-bhidaḥ-of the vanquisher of all kinds of sins; racanā-of the creation; anuvādāt-than narrations; śṛṇvanti-hear; ye-those who; anya-other; viṣayāḥ-subject matter; ku-kathāḥ-bad words; mati-ghnīḥ-killing intelligence; yāḥ-which; tu-but; śrutāḥ-are heard; hata-bhagaiḥ-unfortunate; nṛbhiḥ-by men; ātta-taken away; sārāḥ-values of life; tān tān-such persons; kṣipanti-are thrown; aśaraṇeṣu-devoid of all shelter; tamaḥsu-in the darkest part of material existence; hanta-alas.

It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.

The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, "intelligence bewildered by unworthy words." The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one's intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness.

Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously.

TEXT 24

ye 'bhyarthitām api ca no nṛ-gatiṁ prapannā

jñānaṁ ca tattva-viṣayaṁ saha-dharmaṁ yatra

nārādhanaṁ bhagavato vitaranty amuṣya

sammohitā vitatayā bata māyayā te

SYNONYMS

ye-those persons; abhyarthitām-desired; api-certainly; ca-and; naḥ-by us (Brahmā and the other demigods); nṛ-gatim-the human form of life; prapannāḥ-have attained; jñānam-knowledge; ca-and; tattva-viṣayam-subject matter about the Absolute Truth; saha-dharmam-along with religious principles; yatra-where; na-not; ārādhanam-worship; bhagavataḥ-of the Supreme Personality of Godhead; vitaranti-perform; amuṣya-of the Supreme Lord; sammohitāḥ-being bewildered; vitatayā-all-pervading; bata-alas; māyayā-by the influence of the illusory energy; te-they.

Lord Brahmā said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.

Brahmājī condemns very vehemently the condition of the human being who does not take interest in the Personality of Godhead and His transcendental abode, Vaikuṇṭha. The human form of life is desired even by Brahmājī. Brahmā and other demigods have much better material bodies than human beings, yet the demigods, including Brahmā, nevertheless desire to attain the human form of life because it is specifically meant for the living entity who can attain transcendental knowledge and religious perfection. It is not possible to go back to Godhead in one life, but in the human form one should at least understand the goal of life and begin Kṛṣṇa consciousness. It is said that the human form is a great boon because it is the most suitable boat for crossing over the nescience ocean. The spiritual master is considered to be the most able captain in that boat, and the information from the scriptures is the favorable wind for floating over the ocean of nescience. The human being who does not take advantage of all these facilities in this life is committing suicide. Therefore one who does not begin Kṛṣṇa consciousness in the human form of life loses his life to the influence of the illusory energy. Brahmā regrets the situation of such a human being.

TEXT 25

yac ca vrajanty animiṣām ṛṣabhānuvṛttyā

dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ

bhartur mithaḥ suyaśasaḥ kathanānurāga-

vaiklavya-bāṣpa-kalayā pulakī-kṛtāṅgāḥ

SYNONYMS

yat-Vaikuṇṭha; ca-and; vrajanti-go; animiṣām-of the demigods; ṛṣabha-chief; anuvṛttyā-following in the footsteps; dūre-keeping at a distance; yamāḥ-regulative principles; hi-certainly; upari-above; naḥ-us; spṛhaṇīya-to be desired; śīlāḥ-good qualities; bhartuḥ-of the Supreme Lord; mithaḥ-for one another; suyaśasaḥ-glories; kathana-by discussions, discourses; anurāga-attraction; vaiklavya-ecstasy; bāṣpa-kalayā-tears in the eyes; pulakī-kṛta-shivering; aṅgāḥ-bodies.

Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.

It is clearly stated herein that the kingdom of God is above the material universes. Just as there are many hundreds of thousands of higher planets above this earth, so there are many millions and billions of spiritual planets belonging to the spiritual sky. Brahmājī states herein that the spiritual kingdom is above the kingdom of the demigods. One can enter the kingdom of the Supreme Lord only when one is highly developed in desirable qualities. All good qualities develop in the person of a devotee. It is stated in Śrīmad-Bhāgavatam, Fifth Canto, Eighteenth Chapter, verse 12, that anyone who is Kṛṣṇa conscious is endowed with all the good qualities of the demigods. In the material world the qualities of the demigods are highly appreciated, just as, even in our experience, the qualities of a gentleman are more highly appreciated than the qualities of a man in ignorance or in a lower condition of life. The qualities of the demigods in the higher planets are far superior to the qualities of the inhabitants of this earth.

Brahmājī confirms herewith that only persons who have developed the desirable qualities can enter into the kingdom of God. In the Caitanya-caritāmṛta, the devotee's desirable qualities are described to be twenty-six in number. They are stated as follows: He is very kind; he does not quarrel with anyone; he accepts Kṛṣṇa consciousness as the highest goal of life; he is equal to everyone; no one can find fault in his character; he is magnanimous, mild and always clean, internally and externally; he does not profess to possess anything in this material world; he is a benefactor to all living entities; he is peaceful and is a soul completely surrendered to Kṛṣṇa; he has no material desire to fulfill; he is meek and humble, always steady, and has conquered the sensual activities; he does not eat more than required to maintain body and soul together; he is never mad after material identity; he is respectful to all others and does not demand respect for himself; he is very grave, very compassionate and very friendly; he is poetic; he is expert in all activities, and he is silent in nonsense. Similarly, in Śrīmad-Bhāgavatam, Third Canto, Twenty-fifth Chapter, verse 21, the qualifications of a saintly person are mentioned. It is said there that a saintly person eligible to enter into the kingdom of God is very tolerant and very kind to all living entities. He is not partial; he is kind both to human beings and to animals. He is not such a fool that he will kill a goat Nārāyaṇa to feed a human Nārāyaṇa, or daridra-nārāyaṇa. He is very kind to all living entities; therefore he has no enemy. He is very peaceful. These are the qualities of persons who are eligible to enter into the kingdom of God. That such a person gradually becomes liberated and enters the kingdom of God is confirmed in Śrīmad-Bhāgavatam, Fifth Canto, Fifth Chapter, verse 2. The Śrīmad-Bhāgavatam, Second Canto, Third Chapter, verse 24, also states that if a person does not cry or exhibit bodily changes after chanting the holy name of God without offense, it is to be understood that he is hardhearted and that therefore his heart does not change even after he chants the holy name of God, Hare Kṛṣṇa. These bodily changes can take place due to ecstasy when we offenselessly chant the holy names of God: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

It may be noted that there are ten offenses we should avoid. The first offense is to decry persons who try in their lives to broadcast the glories of the Lord. People must be educated in understanding the glories of the Supreme; therefore the devotees who engage in preaching the glories of the Lord are never to be decried. It is the greatest offense. Furthermore, the holy name of Viṣṇu is the most auspicious name, and His pastimes are also nondifferent from the holy name of the Lord. There are many foolish persons who say that one can chant Hare Kṛṣṇa or chant the name of Kālī or Durgā or Śiva because they are all the same. If one thinks that the holy name of the Supreme Personality of Godhead and the names and activities of the demigods are on the same level, or if one accepts the holy name of Viṣṇu to be a material sound vibration, that is also an offense. The third offense is to think of the spiritual master who spreads the glories of the Lord as an ordinary human being. The fourth offense is to consider the Vedic literatures, such as the Purāṇas or other transcendentally revealed scriptures, to be ordinary books of knowledge. The fifth offense is to think that devotees have given artificial importance to the holy name of God. The actual fact is that the Lord is nondifferent from His name. The highest realization of spiritual value is to chant the holy name of God, as prescribed for the age-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The sixth offense is to give some interpretation on the holy name of God. The seventh offense is to act sinfully on the strength of chanting the holy name of God. It is understood that one can be freed from all sinful reaction simply by chanting the holy name of God, but if one thinks that he is therefore at liberty to commit all kinds of sinful acts, that is a symptom of offense. The eighth offense is to equate the chanting of Hare Kṛṣṇa with other spiritual activities, such as meditation, austerity, penance or sacrifice. They cannot be equated at any level. The ninth offense is to specifically glorify the importance of the holy name before persons who have no interest. The tenth offense is to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation.

When one is free from all ten of these offenses in chanting the holy name of God, he develops the ecstatic bodily features called pulakāśru. Pulaka means "symptoms of happiness," and aśru means "tears in the eyes." The symptoms of happiness and tears in the eyes must appear in a person who has chanted the holy name offenselessly. Here in this verse it is stated that those who have actually developed the symptoms of happiness and tears in the eyes by chanting the glories of the Lord are eligible to enter the kingdom of God. In the Caitanya-caritāmṛta it is said that if one does not develop these symptoms while chanting Hare Kṛṣṇa, it is to be understood that he is still offensive. Caitanya-caritāmṛta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Ādi-līlā, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Kṛṣṇa, he becomes freed from all offenses.

TEXT 26

tad viśva-gurv-adhikṛtaṁ bhuvanaika-vandyaṁ

divyaṁ vicitra-vibudhāgrya-vimāna-śociḥ

āpuḥ parāṁ mudam apūrvam upetya yoga-

māyā-balena munayas tad atho vikuṇṭham

SYNONYMS

tat-then; viśva-guru-by the teacher of the universe, the Supreme Personality of Godhead; adhikṛtam-predominated; bhuvana-of the planets; eka-alone; vandyam-worthy to be worshiped; divyam-spiritual; vicitra-highly decorated; vibudha-agrya-of the devotees (who are the best of the learned); vimāna-of the airplanes; śociḥ-illuminated; āpuḥ-attained; parām-the highest; mudam-happiness; apūrvam-unprecedented; upetya-having attained; yoga-māyā-by spiritual potency; balena-by the influence; munayaḥ-the sages; tat-Vaikuṇṭha; atho-that; vikuṇṭham-Viṣṇu.

Thus the great sages, Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.

The Supreme Personality of Godhead is one without a second. He is above everyone. No one is equal to Him, nor is anyone greater than Him. Therefore He is described here as viśva-guru. He is the prime living entity of the entire material and spiritual creation and is bhuvanaika-vandyam, the only worshipable personality in the three worlds. The airplanes in the spiritual sky are self-illuminated and are piloted by great devotees of the Lord. In other words, in the Vaikuṇṭha planets there is no scarcity of the things which are available in the material world; they are available, but they are more valuable because they are spiritual and therefore eternal and blissful. The sages felt an unprecedented happiness because Vaikuṇṭha was not predominated by an ordinary man. The Vaikuṇṭha planets are predominated by expansions of Kṛṣṇa, who are differently named as Madhusūdana, Mādhava, Nārāyaṇa, Pradyumna, etc. These transcendental planets are worshipable because the Personality of Godhead personally rules them. It is said here that the sages reached the transcendental spiritual sky by dint of their mystic power. That is the perfection of the yoga system. The breathing exercises and disciplines to keep health in proper order are not the ultimate goals of yoga perfection. The yoga system as generally understood is aṣṭāṅga-yoga, or siddhi, eightfold perfection in yoga. By dint of perfection in yoga one can become lighter than the lightest and heavier than the heaviest; one can go wherever he likes and can achieve opulences as he likes. There are eight such perfections. The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky. But by perfection of the yoga system one not only can travel through material space, but can surpass material space and enter the spiritual sky. We learn this fact also from an incident concerning Durvāsā Muni and Mahārāja Ambarīṣa. It is understood that in one year Durvāsā Muni traveled everywhere and went into the spiritual sky to meet the Supreme Personality of Godhead, Nārāyaṇa. By present standards, scientists calculate that if one could travel at the speed of light, it would take forty thousand years to reach the highest planet of this material world. But the yoga system can carry one without limitation or difficulty. The word yoga-māyā is used in this verse. Yoga-māyā-balena vikuṇṭham. The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-māyā, the internal potency of the Supreme Personality of Godhead.

TEXT 27

tasminn atītya munayaḥ ṣaḍ asajjamānāḥ

kakṣāḥ samāna-vayasāv atha saptamāyām

devāv acakṣata gṛhīta-gadau parārdhya-

keyūra-kuṇḍala-kirīṭa-viṭaṅka-veṣau

SYNONYMS

tasmin-in that Vaikuṇṭha; atītya-after passing through; munayaḥ-the great sages; ṣaṭ-six; asajja mānāḥ-without being much attracted; kakṣāḥ-walls; samāna-equal; vayasau-age; atha-thereafter; saptamāyām-at the seventh gate; devau-two Vaikuṇṭha doormen; acakṣata-saw; gṛhīta-carrying; gadau-maces; para-ardhya-most valuable; keyūra-bracelets; kuṇḍala-earrings; kirīṭa-helmets; viṭaṅka-beautiful; veṣau-garments.

After passing through the six entrances of Vaikuṇṭha-purī, the Lord's residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.

The sages were so eager to see the Lord within Vaikuṇṭha-purī that they did not care to see the transcendental decorations of the six gates which they passed by one after another. But at the seventh door they found two doormen of the same age. The significance of the doormen's being of the same age is that in the Vaikuṇṭha planets there is no old age, so one cannot distinguish who is older than whom. The inhabitants of Vaikuṇṭha are decorated like the Supreme Personality of Godhead, Nārāyaṇa, with śaṅkha, cakra, gadā and padma (conch, wheel, club and lotus).

TEXT 28

matta-dvirepha-vanamālikayā nivītau

vinyastayāsita-catuṣṭaya-bāhu-madhye

vaktraṁ bhruvā kuṭilayā sphuṭa-nirgamābhyāṁ

raktekṣaṇena ca manāg rabhasaṁ dadhānau

SYNONYMS

matta-intoxicated; dvi-repha-bees; vana-mālikayā-with a garland of fresh flowers; nivītau-hanging on the neck; vinyastayā-placed around; asita-blue; catuṣṭaya-four; bāhu-hands; madhye-between; vaktram-face; bhruvā-with their eyebrows; kuṭilayā-arched; sphuṭa-snorting; nirgamābhyām-breathing; rakta-reddish; īkṣaṇena-with eyes; ca-and; manāk-somewhat; rabhasam-agitated; dadhānau-glanced over.

The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.

Their garlands attracted swarms of bees because they were garlands of fresh flowers. In the Vaikuṇṭha world everything is fresh, new and transcendental. The inhabitants of Vaikuṇṭha have bodies of bluish color and four hands like Nārāyaṇa.

TEXT 29

dvāry etayor niviviśur miṣator apṛṣṭvā

pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ

sarvatra te 'viṣamayā munayaḥ sva-dṛṣṭyā

ye sañcaranty avihatā vigatābhiśaṅkāḥ

SYNONYMS

dvāri-in the door; etayoḥ-both doorkeepers; niviviśuḥ-entered; miṣatoḥ-while seeing; apṛṣṭvā-without asking; pūrvāḥ-as before; yathā-as; puraṭa-made of gold; vajra-and diamond; kapāṭikāḥ-the doors; yāḥ-which; sarvatra-everywhere; te-they; aviṣa-mayā-without any sense of discrimination; munayaḥ-the great sages; sva-dṛṣṭyā-out of their own will; ye-who; sañcaranti-move; avihatāḥ-without being checked; vigata-without; abhiśaṅkāḥ-doubt.

The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.

The great sages-namely, Sanaka, Sanātana, Sanandana and Sanat-kumāra-although very old in years, maintained themselves eternally as small children. They were not at all duplicitous, and they entered the doors exactly as little children enter places without any idea of what it is to trespass. That is a child's nature. A child can enter any place, and no one checks him. Indeed, a child is generally welcome in his attempts to go places, but if it so happens that a child is checked from entering a door, he naturally becomes very sorry and angry. That is the nature of a child. In this case, the same thing happened. The childlike saintly personalities entered all the six doors of the palace, and no one checked them; therefore when they attempted to enter the seventh door and were forbidden by the doormen, who checked them with their sticks, they naturally became very angry and sorrowful. An ordinary child would cry, but because these were not ordinary children, they immediately made preparations to punish the doormen, for the doormen had committed a great offense. Even to this day a saintly person is never checked from entering anyone's door in India.

TEXT 30

tān vīkṣya vāta-raśanāṁś caturaḥ kumārān

vṛddhān daśārdha-vayaso viditātma-tattvān

vetreṇa cāskhalayatām atad-arhaṇāṁs tau

tejo vihasya bhagavat-pratikūla-śīlau

SYNONYMS

tān-them; vīkṣya-after seeing; vāta-raśanān-naked; caturaḥ-four; kumārān-boys; vṛddhān-aged; daśa-ardha-five years; vayasaḥ-appearing as of the age; vidita-had realized; ātma-tattvān-the truth of the self; vetreṇa-with their staffs; ca-also; askhalayatām-forbade; a-tat-arhaṇān-not deserving such from them; tau-those two porters; tejaḥ-glories; vihasya-disregarding the etiquette; bhagavat-pratikūla-śīlau-having a nature displeasing to the Lord.

The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.

The four sages were the first-born sons of Brahmā. Therefore all other living entities, including Lord Śiva, are born later and are therefore younger than the four Kumāras. Although they looked like five-year-old boys and traveled naked, the Kumāras were older than all other living creatures and had realized the truth of the self. Such saints were not to be forbidden to enter the kingdom of Vaikuṇṭha, but by chance the doormen objected to their entrance. This was not fitting. The Lord is always anxious to serve sages like the Kumāras, but in spite of knowing this fact, the doormen, astonishingly and outrageously, prohibited them from entering.

TEXT 31

tābhyāṁ miṣatsv animiṣeṣu niṣidhyamānāḥ

svarhattamā hy api hareḥ pratihāra-pābhyām

ūcuḥ suhṛttama-didṛkṣita-bhaṅga īṣat

kāmānujena sahasā ta upaplutākṣāḥ

SYNONYMS

tābhyām-by those two porters; miṣatsu-while looking on; animiṣeṣu-demigods living in Vaikuṇṭha; niṣidhyamānāḥ-being forbidden; su-arhattamāḥ-by far the fittest persons; hi api-although; hareḥ-of Hari, the Supreme Personality of Godhead; pratihāra-pābhyām-by the two doorkeepers; ūcuḥ-said; suhṛt-tama-most beloved; didṛkṣita-eagerness to see; bhaṅge-hindrance; īṣat-slight; kāma-anujena-by the younger brother of lust (anger); sahasā-suddenly; te-those great sages; upapluta-agitated; akṣāḥ-eyes.

When the Kumāras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Śrī Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Śrī Hari, the Personality of Godhead.

According to the Vedic system, a sannyāsī, a person in the renounced order of life, is dressed in saffron-colored garments. This saffron dress is practically a passport for the mendicant and sannyāsī to go anywhere. The sannyāsī's duty is to enlighten people in Kṛṣṇa consciousness. Those in the renounced order of life have no other business but preaching the glories and supremacy of the Supreme Personality of Godhead. Therefore the Vedic sociological conception is that a sannyāsī should not be restricted; he is allowed to go anywhere and everywhere he wants, and he is not refused any gift he might demand from a householder. The four Kumāras came to see the Supreme Personality of Godhead Nārāyaṇa. The word suhṛttama, "best of all friends," is important. As Lord Kṛṣṇa states in the Bhagavad-gītā, He is the best friend of all living entities. Suhṛdaṁ sarva-bhūtānām. No one can be a greater well-wishing friend to any living entity than the Supreme Personality of Godhead. He is so kindly disposed towards everyone that in spite of our completely forgetting our relationship with the Supreme Lord, He comes Himself-sometimes personally, as Lord Kṛṣṇa appeared on this earth, and sometimes as His devotee, as did Lord Caitanya Mahāprabhu-and sometimes He sends His bona fide devotees to reclaim all the fallen souls. Therefore, He is the greatest well-wishing friend of everyone, and the Kumāras wanted to see Him. The doorkeepers should have known that the four sages had no other business, and therefore to restrict them from entering the palace was not apt.

In this verse it is figuratively stated that the younger brother of desire suddenly appeared in person when the sages were forbidden to see their most beloved Personality of Godhead. The younger brother of desire is anger. If one's desire is not fulfilled, the younger brother, anger, follows. Here we can mark that even great saintly persons like the Kumāras were also angry, but they were not angry for their personal interests. They were angry because they were forbidden to enter the palace to see the Personality of Godhead. Therefore the theory that in the perfectional stage one should not have anger is not supported in this verse. Anger will continue even in the liberated stage. These four mendicant brothers, the Kumāras, were considered liberated persons, but still they were angry because they were restricted in their service to the Lord. The difference between the anger of an ordinary person and that of a liberated person is that an ordinary person becomes angry because his sense desires are not being fulfilled, whereas a liberated person like the Kumāras becomes angry when restricted in the discharge of duties for serving the Supreme Personality of Godhead.

In the previous verse it has been clearly mentioned that the Kumāras were liberated persons. Viditātma-tattva means "one who understands the truth of self-realization." One who does not understand the truth of self-realization is called ignorant, but one who understands the self, the Superself, their interrelation, and activities in self-realization is called viditātma-tattva. Although the Kumāras were already liberated persons, they nevertheless became angry. This point is very important. Becoming liberated does not necessitate losing one's sensual activities. Sense activities continue even in the liberated stage. The difference is, however, that sense activities in liberation are accepted only in connection with Kṛṣṇa consciousness, whereas sense activities in the conditioned stage are enacted for personal sense gratification.

TEXT 32

munaya ūcuḥ

ko vām ihaitya bhagavat-paricaryayoccais

tad-dharmiṇāṁ nivasatāṁ viṣamaḥ svabhāvaḥ

tasmin praśānta-puruṣe gata-vigrahe vāṁ

ko vātmavat kuhakayoḥ pariśaṅkanīyaḥ

SYNONYMS

munayaḥ-the great sages; ūcuḥ-said; kaḥ-who; vām-you two; iha-in Vaikuṇṭha; etya-having attained; bhagavat-of the Supreme Personality of Godhead; paricaryayā-by the service; uccaiḥ-having been developed by past pious actions; tat-dharmiṇām-of the devotees; nivasatām-dwelling in Vaikuṇṭha; viṣamaḥ-discordant; svabhāvaḥ-mentality; tasmin-in the Supreme Lord; praśānta-puruṣe-without anxieties; gata-vigrahe-without any enemy; vām-of you two; kaḥ-who; vā-or; ātma-vat-like yourselves; kuhakayoḥ-maintaining duplicity; pariśaṅkanīyaḥ-not becoming trustworthy.

The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuṇṭha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.

The difference between the inhabitants of a Vaikuṇṭha planet and those of a material planet is that in Vaikuṇṭha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuṇṭha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuṇṭha there is no such mentality. One is not allowed to enter Vaikuṇṭha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikuṇṭhaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuṇṭha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikuṇṭhaloka. The Kumāras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters.

TEXT 33

na hy antaraṁ bhagavatīha samasta-kukṣāv

ātmānam ātmani nabho nabhasīva dhīrāḥ

paśyanti yatra yuvayoḥ sura-liṅginoḥ kiṁ

vyutpāditaṁ hy udara-bhedi bhayaṁ yato 'sya

SYNONYMS

na-not; hi-because; antaram-distinction; bhagavati-in the Supreme Personality of Godhead; iha-here; samasta-kukṣau-everything is within the abdomen; ātmānam-the living entity; ātmani-in the Supersoul; nabhaḥ-the small quantity of air; nabhasi-within the whole air; iva-as; dhīrāḥ-the learned; paśyanti-see; yatra-in whom; yuvayoḥ-of you two; sura-liṅginoḥ-dressed like inhabitants of Vaikuṇṭha; kim-how; vyutpāditam-awakened, developed; hi-certainly; udara-bhedi-distinction between the body and the soul; bhayam-fearfulness; yataḥ-wherefrom; asya-of the Supreme Lord.

In the Vaikuṇṭha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuṇṭha, but wherefrom can their disharmony come into existence?

Just as there are different departments in each state in this material world-the civil department and the criminal department-so, in God's creation, there are two departments of existence. As in the material world we find that the criminal department is far, far smaller than the civil department, so this material world, which is considered the criminal department, is one fourth of the entire creation of the Lord. All living entities who are residents of the material universes are considered to be more or less criminals because they do not wish to abide by the order of the Lord or they are against the harmonious activities of God's will. The principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by māyā, or illusion.

The external energy of the Lord is called the material world, and the kingdom of the internal energy of the Lord is called Vaikuṇṭha, or the kingdom of God. In the Vaikuṇṭha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuṇṭha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of enmity. Everything there is absolute. Just as there are many physiological constructions within the body yet they work in one order for the satisfaction of the stomach, and just as in a machine there are hundreds and thousands of parts yet they run in harmony to fulfill the function of the machine, in the Vaikuṇṭha planets the Lord is perfect, and the inhabitants also perfectly engage in the service of the Lord.

The Māyāvādī philosophers, the impersonalists, interpret this verse of Śrīmad-Bhāgavatam to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky and the small skies is also applicable within a person's body. The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body. Similarly, the whole creation is the body of the Supreme Lord, and we created beings, or anything that is created, are but a small part of that body. The parts of the body are never equal to the whole. This is never possible. In Bhagavad-gītā it is said that the living entities, who are parts and parcels of the Supreme Lord, are eternally parts and parcels. According to the Māyāvādī philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole. This theory is not valid. The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portions of the sky does not imply that the small sky becomes the big sky.

There is no cause for the politics of divide and rule in the Vaikuṇṭha planets; there is no fear, because of the united interests of the Lord and the residents. Māyā means disharmony between the living entities and the Supreme Lord, and Vaikuṇṭha means harmony between them. Actually all living entities are provided for and maintained by the Lord because He is the supreme living entity. But foolish creatures, although actually under the control of the supreme living entity, defy His existence, and that state is called māyā. Sometimes they deny that there is such a being as God. They say, "Everything is void." And sometimes they deny Him in a different way: "There may be a God, but He has no form." Both these conceptions arise from the rebellious condition of the living entity. As long as this rebellious condition prevails, the material world will continue in disharmony.

Harmony or disharmony is realized because of the law and order of a particular place. Religion is the law and order of the Supreme Lord. In the Śrīmad Bhagavad-gītā we find that religion means devotional service, or Kṛṣṇa consciousness. Kṛṣṇa says, "Give up all other religious principles and simply become a soul surrendered unto Me." This is religion. When one is fully conscious that Kṛṣṇa is the supreme enjoyer and Supreme Lord and one acts accordingly, that is real religion. Anything which goes against this principle is not religion. Kṛṣṇa therefore says: "Just give up all other religious principles." In the spiritual world this religious principle of Kṛṣṇa consciousness is maintained in harmony, and therefore that world is called Vaikuṇṭha. If the same principles can be adopted here, wholly or partially, then it is also Vaikuṇṭha. So it is with any society, such as the International Society for Krishna Consciousness: If the members of the International Society for Krishna Consciousness, putting faith in Kṛṣṇa as the center, live in harmony according to the order and principles of Bhagavad-gītā, then they are living in Vaikuṇṭha, not in this material world.

TEXT 34

tad vām amuṣya paramasya vikuṇṭha-bhartuḥ

kartuṁ prakṛṣṭam iha dhīmahi manda-dhībhyām

lokān ito vrajatam antara-bhāva-dṛṣṭyā

pāpīyasas traya ime ripavo 'sya yatra

SYNONYMS

tat-therefore; vām-unto these two; amuṣya-of Him; paramasya-the Supreme; vikuṇṭha-bhartuḥ-the Lord of Vaikuṇṭha; kartum-to bestow; prakṛṣṭam-benefit; iha-in the matter of this offense; dhīmahi-let us consider; manda-dhībhyām-those whose intelligence is not very nice; lokān-to the material world; itaḥ-from this place (Vaikuṇṭha); vrajatam-go; antara-bhāva-duality; dṛṣṭyā-on account of seeing; pāpīyasaḥ-sinful; trayaḥ-three; ime-these; ripavaḥ-enemies; asya-of a living entity; yatra-where.

Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.

The reason why pure souls come into the existential circumstances of the material world, which is considered to be the criminal department of the Supreme Lord, is stated in Bhagavad-gītā, Seventh Chapter, verse 27. It is stated that as long as a living entity is pure, he is in complete harmony with the desires of the Supreme Lord, but as soon as he becomes impure he is in disharmony with the desires of the Lord. By contamination he is forced to transfer to this material world, where the living entities have three enemies, namely desire, anger and lust. These three enemies force the living entities to continue material existence, and when one is free from them he is eligible to enter the kingdom of God. One should not, therefore, be angry in the absence of an opportunity for sense gratification, and one should not be lusty to acquire more than necessary. In this verse it is clearly stated that the two doormen should be sent into the material world, where criminals are allowed to reside. Since the basic principles of criminality are sense gratification, anger and unnecessary lust, persons conducted by these three enemies of the living entity are never promoted to Vaikuṇṭhaloka. People should learn Bhagavad-gītā and accept the Supreme Personality of Godhead, Kṛṣṇa, as the Lord of everything; they should practice satisfying the senses of the Supreme Lord instead of trying to satisfy their own senses. Training in Kṛṣṇa consciousness will help one be promoted to Vaikuṇṭha.

TEXT 35

teṣām itīritam ubhāv avadhārya ghoraṁ

taṁ brahma-daṇḍam anivāraṇam astra-pūgaiḥ

sadyo harer anucarāv uru bibhyatas tat-

pāda-grahāv apatatām atikātareṇa

SYNONYMS

teṣām-of the four Kumāras; iti-thus; īritam-uttered; ubhau-both doorkeepers; avadhārya-understanding; ghoram-terrible; tam-that; brahma-daṇḍam-curse of a brāhmaṇa; anivāraṇam-not able to be counteracted; astra-pūgaiḥ-by any kind of weapon; sadyaḥ-at once; hareḥ-of the Supreme Lord; anucarau-devotees; uru-very much; bibhyataḥ-became fearful; tat-pāda-grahau-grasping their feet; apatatām-fell down; ati-kātareṇa-in great anxiety.

When the doormen of Vaikuṇṭhaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brāhmaṇas, they at once became very much afraid and fell down at the feet of the brāhmaṇas in great anxiety, for a brāhmaṇa's curse cannot be counteracted by any kind of weapon.

Although, by chance, the doormen committed a mistake by checking the brāhmaṇas from entering the gate of Vaikuṇṭha, they were at once aware of the gravity of the curse. There are many kinds of offenses, but the greatest offense is to offend a devotee of the Lord. Because the doormen were also devotees of the Lord, they were able to understand their mistake and were terrified when the four Kumāras were ready to curse them.

TEXT 36

bhūyād aghoni bhagavadbhir akāri daṇḍo

yo nau hareta sura-helanam apy aśeṣam

mā vo 'nutāpa-kalayā bhagavat-smṛti-ghno

moho bhaved iha tu nau vrajator adho 'dhaḥ

SYNONYMS

bhūyāt-let it be; aghoni-for the sinful; bhagavadbhiḥ-by you; akāri-was done; daṇḍaḥ-punishment; yaḥ-that which; nau-in relation to us; hareta-should destroy; sura-helanam-disobeying great demigods; api-certainly; aśeṣam-unlimited; mā-not; vaḥ-of you; anutāpa-repentance; kalayā-by a little; bhagavat-of the Supreme Personality of Godhead; smṛti-ghnaḥ-destroying the memory of; mohaḥ-illusion; bhavet-should be; iha-in the foolish species of life; tu-but; nau-of us; vrajatoḥ-who are going; adhaḥ adhaḥ-down to the material world.

After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.

To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord. The doormen, who were also devotees, could understand the punishment meted out to them, for they were conscious of the great offense they had committed by not allowing the sages to enter Vaikuṇṭhaloka. In the lowest species of life, including the animal species, forgetfulness of the Lord is very prominent. The doormen were aware that they were going to the criminal department of the material world, and they expected that they might go to the lowest species and forget the Supreme Lord. They prayed, therefore, that this might not happen in the lives they were going to accept because of the curse. In Bhagavad-gītā, Sixteenth Chapter, verses 19 and 20, it is said that those who are envious of the Lord and His devotees are thrown into the species of abominable life; life after life such fools are unable to remember the Supreme Personality of Godhead, and therefore they continue going down and down.

TEXT 37

evaṁ tadaiva bhagavān aravinda-nābhaḥ

svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ

tasmin yayau paramahaṁsa-mahā-munīnām

anveṣaṇīya-caraṇau calayan saha-śrīḥ

SYNONYMS

evam-thus; tadā eva-at that very moment; bhagavān-the Supreme Personality of Godhead; aravinda-nābhaḥ-with a lotus growing from His navel; svānām-of His own servants; vibudhya-learned about; sat-to the great sages; atikramam-the insult; ārya-of the righteous; hṛdyaḥ-the delight; tasmin-there; yayau-went; paramahaṁsa-recluses; mahā-munīnām-by the great sages; anveṣaṇīya-which are worthy to be sought; caraṇau-the two lotus feet; calayan-walking; saha-śrīḥ-with the goddess of fortune.

At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.

In Bhagavad-gītā the Lord declares that His devotees cannot be vanquished at any time. The Lord could understand that the quarrel between the doormen and the sages was taking a different turn, and therefore He instantly came out of His place and went to the spot to stop further aggravation so that His devotees, the doormen, might not be vanquished for good.

TEXT 38

taṁ tv āgataṁ pratihṛtaupayikaṁ sva-pumbhis

te 'cakṣatākṣa-viṣayaṁ sva-samādhi-bhāgyam

haṁsa-śriyor vyajanayoḥ śiva-vāyu-lolac-

chubhrātapatra-śaśi-kesara-śīkarāmbum

SYNONYMS

tam-Him; tu-but; āgatam-coming forward; pratihṛta-carried; aupayikam-the paraphernalia; sva-pumbhiḥ-by His own associates; te-the great sages (the Kumāras); acakṣata-saw; akṣa-viṣayam-now a subject matter for seeing; sva-samādhi-bhāgyam-visible simply by ecstatic trance; haṁsa-śriyoḥ-as beautiful as white swans; vyajanayoḥ-the cāmaras (bunches of white hair); śiva-vāyu-favorable winds; lolat-moving; śubhra-ātapatra-the white umbrella; śaśi-the moon; kesara-pearls; śīkara-drops; ambum-water.

The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.

In this verse we find the word acakṣatākṣa-viṣayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumāras. Another significant word is samādhi-bhāgyam. Meditators who are very fortunate can see the Viṣṇu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumāras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cāmara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saṁhitā that devotees, being elevated in love of God, always see Śyāmasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasāda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else.

TEXT 39

kṛtsna-prasāda-sumukhaṁ spṛhaṇīya-dhāma

snehāvaloka-kalayā hṛdi saṁspṛśantam

śyāme pṛthāv urasi śobhitayā śriyā svaś-

cūḍāmaṇiṁ subhagayantam ivātma-dhiṣṇyam

SYNONYMS

kṛtsna-prasāda-blessing everyone; su-mukham-auspicious face; spṛhaṇīya-desirable; dhāma-shelter; sneha-affection; avaloka-looking upon; kalayā-by expansion; hṛdi-within the heart; saṁspṛśantam-touching; śyāme-unto the Lord with blackish color; pṛthau-broad; urasi-chest; śobhitayā-being decorated; śriyā-goddess of fortune; svaḥ-heavenly planets; cūḍā-maṇim-summit; subhagayantam-spreading good fortune; iva-like; ātma-the Supreme Personality of Godhead; dhiṣṇyam-abode.

The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone's benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord's beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.

When the Lord came, He was pleased with everyone; therefore it is stated here, kṛtsna-prasāda-sumukham. The Lord knew that even the offensive doormen were His pure devotees, although by chance they committed an offense at the feet of other devotees. To commit an offense against a devotee is very dangerous in devotional service. Lord Caitanya therefore said that an offense to a devotee is just like a mad elephant run loose; when a mad elephant enters a garden, it tramples all the plants. Similarly, an offense unto the feet of a pure devotee murders one's position in devotional service. On the part of the Lord there was no offended mood because He does not accept any offense created by His sincere devotee. But a devotee should be very cautious of committing offenses at the feet of another devotee. The Lord, being equal to all, and being especially inclined to His devotee, looked as mercifully at the offenders as at the offended. This attitude of the Lord was due to His unlimited quantity of transcendental qualities. His cheerful attitude towards the devotees was so pleasing and heart-touching that His very smile was attractive for them. That attraction was glorious not only for all the higher planets of this material world, but beyond, for the spiritual world also. Generally a human being has no idea of what the constitutional position is in the higher material planets, which are far better constituted in regard to all paraphernalia, yet the Vaikuṇṭha planet is so pleasing and so celestial that it is compared to the middle jewel or locket in a necklace of jewels.

In this verse the words spṛhaṇīya-dhāma indicate that the Lord is the reservoir of all pleasure because He has all the transcendental qualities. Although only some of these are aspired for by persons who hanker after the pleasure of merging in the impersonal Brahman, there are other aspirants who want to associate with the Lord personally as His servants. The Lord is so kind that He gives shelter to everyone-both impersonalists and devotees. He gives shelter to the impersonalists in His impersonal Brahman effulgence, whereas He gives shelter to the devotees in His personal abodes known as the Vaikuṇṭhalokas. He is especially inclined to His devotee; He touches the core of the heart of the devotee simply by smiling and glancing over him. The Lord is always served in the Vaikuṇṭhaloka by many hundreds and thousands of goddesses of fortune, as stated by the Brahma-saṁhitā (lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]). In this material world, one is glorified if he is favored even a pinch by the goddess of fortune, so we can simply imagine how glorified is the kingdom of God in the spiritual world, where many hundreds and thousands of goddesses of fortune engage in the direct service of the Lord. Another feature of this verse is that it openly declares where the Vaikuṇṭhalokas are situated. They are situated as the summit of all the heavenly planets, which are above the sun globe, at the upper limit of the universe, and are known as Satyaloka, or Brahmaloka. The spiritual world is situated beyond the universe. Therefore it is stated here that the spiritual world, Vaikuṇṭhaloka, is the summit of all planetary systems.

TEXT 40

pītāṁśuke pṛthu-nitambini visphurantyā

kāñcyālibhir virutayā vana-mālayā ca

valgu-prakoṣṭha-valayaṁ vinatā-sutāṁse

vinyasta-hastam itareṇa dhunānam abjam

SYNONYMS

pīta-aṁśuke-covered with a yellow cloth; pṛthu-nitambini-on His large hips; visphurantyā-shining brightly; kāñcyā-with a girdle; alibhiḥ-by the bees; virutayā-humming; vana-mālayā-with a garland of fresh flowers; ca-and; valgu-lovely; prakoṣṭha-wrists; valayam-bracelets; vinatā-suta-of Garuḍa, the son of Vinatā; aṁse-on the shoulder; vinyasta-rested; hastam-one hand; itareṇa-with another hand; dhunānam-being twirled; abjam-a lotus flower.

He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuḍa, His carrier, and twirled a lotus with another hand.

Here is a full description of the Personality of Godhead as personally experienced by the sages. The Lord's personal body was covered with yellow robes, and His waist was thin. In Vaikuṇṭha, whenever there is a flower garland on the chest of the Personality of Godhead or any one of His associates, it is described that the humming bees are there. All these features were very beautiful and attractive for the devotees. One of the Lord's hands rested on His carrier, Garuḍa, and in another hand He twirled a lotus flower. These are personal characteristics of the Personality of Godhead, Nārāyaṇa.

TEXT 41

vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha-

gaṇḍa-sthalonnasa-mukhaṁ maṇimat-kirīṭam

dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya-

hāreṇa kandhara-gatena ca kaustubhena

SYNONYMS

vidyut-lightning; kṣipat-outshining; makara-alligator shaped; kuṇḍala-earrings; maṇḍana-decoration; arha-as it fits; gaṇḍa-sthala-cheeks; unnasa-prominent nose; mukham-countenance; maṇi-mat-gem-studded; kirīṭam-crown; doḥ-daṇḍa-of His four stout arms; ṣaṇḍa-group; vivare-between; haratā-charming; para-ardhya-by the most precious; hāreṇa-necklace; kandhara-gatena-adorning His neck; ca-and; kaustubhena-by the Kaustubha jewel.

His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.

TEXT 42

atropasṛṣṭam iti cotsmitam indirāyāḥ

svānāṁ dhiyā viracitaṁ bahu-sauṣṭhavāḍhyam

mahyaṁ bhavasya bhavatāṁ ca bhajantam aṅgaṁ

nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ

SYNONYMS

atra-here, in the matter of the beauty; upasṛṣṭam-curbed down; iti-thus; ca-and; utsmitam-the pride of her beauty; indirāyāḥ-of the goddess of fortune; svānām-of His own devotees; dhiyā-by intelligence; viracitam-meditated on; bahu-sauṣṭhava-āḍhyam-very beautifully decorated; mahyam-of me; bhavasya-of Lord Śiva; bhavatām-of all of you; ca-and; bhajantam-worshiped; aṅgam-the figure; nemuḥ-bowed down; nirīkṣya-after seeing; na-not; vitṛpta-satiated; dṛśaḥ-eyes; mudā-joyously; kaiḥ-by their heads.

The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.

The beauty of the Lord was so enchanting that it could not be sufficiently described. The goddess of fortune is supposed to be the most beautiful sight within the spiritual and material creations of the Lord; she has a sense of being the most beautiful, yet her beauty was defeated when the Lord appeared. In other words, the beauty of the goddess of fortune is secondary in the presence of the Lord. In the words of Vaiṣṇava poets, it is said that the Lord's beauty is so enchanting that it defeats hundreds of thousands of Cupids. He is therefore called Madana-mohana. It is also described that the Lord sometimes becomes mad after the beauty of Rādhārāṇī. Poets describe that under those circumstances, although Lord Kṛṣṇa is Madana-mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī. Actually the Lord's beauty is superexcellent, surpassing even the beauty of Lakṣmī in Vaikuṇṭha. The devotees of the Lord in the Vaikuṇṭha planets want to see the Lord as the most beautiful, but the devotees in Gokula or Kṛṣṇaloka want to see Rādhārāṇī as more beautiful than Kṛṣṇa. The adjustment is that the Lord, being bhakta-vatsala, or one who wants to please His devotees, assumes such features so that devotees like Lord Brahmā, Lord Śiva and other demigods may be pleased. Here also, for the devotee-sages, the Kumāras, the Lord appeared in His most beautiful feature, and they continued to see Him without satiation and wanted to continue seeing Him more and more.

TEXT 43

tasyāravinda-nayanasya padāravinda-

kiñjalka-miśra-tulasī-makaranda-vāyuḥ

antar-gataḥ sva-vivareṇa cakāra teṣāṁ

saṅkṣobham akṣara-juṣām api citta-tanvoḥ

SYNONYMS

tasya-of Him; aravinda-nayanasya-of the lotus-eyed Lord; pada-aravinda-of the lotus feet; kiñjalka-with the toes; miśra-mixed; tulasī-the tulasī leaves; makaranda-fragrance; vāyuḥ-breeze; antaḥ-gataḥ-entered within; sva-vivareṇa-through their nostrils; cakāra-made; teṣām-of the Kumāras; saṅkṣobham-agitation for change; akṣara-juṣām-attached to impersonal Brahman realization; api-even though; citta-tanvoḥ-in both mind and body.

When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

It appears from this verse that the four Kumāras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord's features, their minds changed. In other words, the impersonalist who feels transcendental pleasure in striving to become one with the Lord is defeated when he sees the beautiful transcendental features of the Lord. Because of the fragrance of His lotus feet, carried by the air and mixed with the aroma of tulasī, their minds changed; instead of becoming one with the Supreme Lord, they thought it wise to be devotees. Becoming a servitor of the lotus feet of the Lord is better than becoming one with the Lord.

TEXT 44

te vā amuṣya vadanāsita-padma-kośam

udvīkṣya sundaratarādhara-kunda-hāsam

labdhāśiṣaḥ punar avekṣya tadīyam aṅghri-

dvandvaṁ nakhāruṇa-maṇi-śrayaṇaṁ nidadhyuḥ

SYNONYMS

te-those sages; vai-certainly; amuṣya-of the Supreme Personality of Godhead; vadana-face; asita-blue; padma-lotus; kośam-inside; udvīkṣya-after looking up; sundara-tara-more beautiful; adhara-lips; kunda-jasmine flower; hāsam-smiling; labdha-achieved; āśiṣaḥ-aims of life; punaḥ-again; avekṣya-looking down; tadīyam-His; aṅghri-dvandvam-pair of lotus feet; nakha-nails; aruṇa-red; maṇi-rubies; śrayaṇam-shelter; nidadhyuḥ-meditated.

The Lord's beautiful face appeared to them like the inside of a blue lotus, and the Lord's smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord's transcendental body again and again, and so they finally achieved meditation on the Lord's personal feature.

TEXT 45

puṁsāṁ gatiṁ mṛgayatām iha yoga-mārgair

dhyānāspadaṁ bahu-mataṁ nayanābhirāmam

pauṁsnaṁ vapur darśayānam ananya-siddhair

autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ

SYNONYMS

puṁsām-of those persons; gatim-liberation; mṛgayatām-who are searching; iha-here in this world; yoga-mārgaiḥ-by the process of aṣṭāṅga-yoga; dhyāna-āspadam-object of meditation; bahu-by the great yogis; matam-approved; nayana-eyes; abhirāmam-pleasing; pauṁsnam-human; vapuḥ-form; darśayānam-displaying; ananya-not by others; siddhaiḥ-perfected; autpattikaiḥ-eternally present; samagṛṇan-praised; yutam-the Supreme Personality of Godhead, who is endowed; aṣṭa-bhogaiḥ-with eight kinds of achievement.

This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.

The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.

Kṛṣṇa consciousness is the highest yoga performance by trained devotional yogīs. Despite all the allurement of yoga practice, the eight kinds of yogic perfections are hardly achievable by the common man. But here it is described that the Lord, who appeared before the four sages, is Himself full of all eight of those perfections. The highest yoga-mārga process is to concentrate the mind twenty-four hours a day on Kṛṣṇa. This is called Kṛṣṇa consciousness. The yoga system, as described in Śrīmad-Bhāgavatam and Bhagavad-gītā or as recommended in the Patañjali yoga process, is different from the nowadays-practiced haṭha-yoga as it is generally understood in the Western countries. Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms-with four hands decorated with conch, lotus, club and wheel-are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya-to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogīs come to the Western countries and exploit people's inclination towards yoga practice. Such unauthorized yogīs even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation.

Five thousand years ago Lord Kṛṣṇa recommended yoga practice to Arjuna, but Arjuna frankly expressed his inability to follow the stringent rules and regulations of the yoga system. One should be very practical in every field of activities and should not waste his valuable time in practicing useless gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and see Him perpetually in meditation. Such continued meditation is called samādhi, and the object of this meditation is the four-handed Nārāyaṇa, with bodily decorations as described in this chapter of Śrīmad-Bhāgavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Nārāyaṇa who is sitting in everyone's heart.

By meditation one can understand that God is seated within one's heart. Even if one does not know it, God is seated within the heart of everyone. Not only is He seated in the heart of the human being, but He is also within the hearts of cats and dogs. Bhagavad-gītā certifies this fact by the declaration of the Lord, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe [Bg. 18.61]. The īśvara, the supreme controller of the world, is seated in the heart of everyone. Not only is He in everyone's heart, but He is also present within the atom. No place is vacant or devoid of the presence of the Lord. That is the statement of Īśopaniṣad. God is present everywhere, and His right of proprietorship applies to everything. The feature of the Lord by which He is present everywhere is called Paramātmā. Ātmā means the individual soul, and Paramātmā means the individual Supersoul; both ātmā and Paramātmā are individual persons. The difference between ātmā and Paramātmā is that the ātmā, or the soul, is present only in a particular body, whereas the Paramātmā is present everywhere. In this connection, the example of the sun is very nice. An individual person may be situated in one place, but the sun, even though a similar individual entity, is present on the head of every individual person. In Bhagavad-gītā this is explained. Therefore even though the qualities of all entities, including the Lord, are equal, the Supersoul is different from the individual soul by quantitative power of expansion. The Lord, or the Supersoul, can expand Himself into millions of different forms, whereas the individual soul cannot do so.

The Supersoul, being seated in everyone's heart, can witness everyone's activities-past, present and future. In the Upaniṣads the Supersoul is described as being seated with the individual soul as friend and witness. As a friend, the Lord is always anxious to get back His friend, the individual soul, and bring him back home, back to Godhead. As a witness He is the bestower of all benedictions, and He endows each individual with the result of his actions. The Supersoul gives the individual soul all facilities to achieve whatever he desires to enjoy in this material world. Suffering is a reaction to the living entity's propensity to try to lord it over the material world. But the Lord instructs His friend, the individual soul, who is also His son, to give up all other engagements and simply surrender unto Him for perpetual bliss and an eternal life full of knowledge. This is the last instruction of Bhagavad-gītā, the most authorized and widely read book on all varieties of yoga. Thus the last word of Bhagavad-gītā is the last word in the perfection of yoga.

It is stated in Bhagavad-gītā that a person who is always absorbed in Kṛṣṇa consciousness is the topmost yogī. What is Kṛṣṇa consciousness? As the individual soul is present by his consciousness throughout his entire body, so the Supersoul, or Paramātmā, is present throughout the whole creation by superconsciousness. This superconscious energy is imitated by the individual soul, who has limited consciousness. I can understand what is going on within my limited body, but I cannot feel what is going on in another's body. I am present throughout my body by my consciousness, but my consciousness is not present in another's body. The Supersoul, or Paramātmā, however, being present everywhere and within everyone, is also conscious of everyone's existence. The theory that the soul and the Supersoul are one is not acceptable because it is not confirmed by authoritative Vedic literature. The individual soul's consciousness cannot act in superconsciousness. This superconsciousness can be achieved, however, by dovetailing individual consciousness with the consciousness of the Supreme. This dovetailing process is called surrender, or Kṛṣṇa consciousness. From the teachings of Bhagavad-gītā we learn very clearly that Arjuna, in the beginning, did not want to fight with his brothers and relatives, but after understanding Bhagavad-gītā he dovetailed his consciousness with the superconsciousness of Kṛṣṇa. He was then in Kṛṣṇa consciousness.

A person in full Kṛṣṇa consciousness acts by the dictation of Kṛṣṇa. In the beginning of Kṛṣṇa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kṛṣṇa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kṛṣṇa consciousness is the most perfect stage of the yoga system. At this stage, Kṛṣṇa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kṛṣṇa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone's heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kṛṣṇa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga.

For a perfect yogī, there are eight kinds of superachievements: one can become lighter than air, one can become smaller than the atom, one can become bigger than a mountain, one can achieve whatever he desires, one can control like the Lord, and so on. But when one rises to the perfectional stage of receiving dictation from the Lord, that is greater than any stage of material achievements above mentioned. The breathing exercise of the yoga system which is generally practiced is just the beginning. Meditation on the Supersoul is just another step forward. But to obtain direct contact with the Supersoul and take dictation from Him is the highest perfectional stage. The breathing exercises of meditation practice were very difficult even five thousand years ago, otherwise Arjuna would not have rejected the proposal of Kṛṣṇa that he adopt this system. This age of Kali is called the fallen age. In this age, people in general are short-living and very slow to understand self-realization or spiritual life; they are mostly unfortunate, and therefore if someone is a little bit interested in self-realization he is likely to be misguided by so many frauds. The only way to realize the perfect stage of yoga is to follow the principles of Bhagavad-gītā as practiced by Lord Caitanya. This is the simplest and highest perfection of yoga practice. Lord Caitanya demonstrated this Kṛṣṇa consciousness yoga system in a practical manner simply by chanting the holy name of Kṛṣṇa, as prescribed in the Vedānta, Śrīmad-Bhāgavatam, Bhagavad-gītā, and many important Purāṇas.

The largest number of Indians follow this yoga process, and in the United States it is gradually spreading in many cities. It is very easy and practical for this age, especially for those who are serious about success in yoga. No other process of yoga can be successful in this age. The meditation process was possible in the golden age, Satya-yuga, because people in that age used to live for hundreds of thousands of years. If one wants success in practical yoga practice, it is advised that he take to the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and he will actually feel himself making progress. In Bhagavad-gītā this practice of Kṛṣṇa consciousness is prescribed as rāja-vidyā, or the king of all erudition.

Those who have taken to this most sublime bhakti-yoga system, who practice devotional service in transcendental love of Kṛṣṇa, can testify to its happy and easy execution. The four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra also became attracted by the features of the Lord and the transcendental aroma of the dust of His lotus feet, as already described in verse 43.

Yoga necessitates controlling the senses, and bhakti-yoga, or Kṛṣṇa consciousness, is the process of purifying the senses. When the senses are purified, they are automatically controlled. One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord's transcendental service, as aspired to by the four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra. Kṛṣṇa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65].

TEXT 46

kumārā ūcuḥ

yo 'ntarhito hṛdi gato 'pi durātmanāṁ tvaṁ

so 'dyaiva no nayana-mūlam ananta rāddhaḥ

yarhy eva karṇa-vivareṇa guhāṁ gato naḥ

pitrānuvarṇita-rahā bhavad-udbhavena

SYNONYMS

kumārāḥ ūcuḥ-the Kumāras said; yaḥ-He who; antarhitaḥ-not manifested; hṛdi-in the heart; gataḥ-is seated; api-even though; durātmanām-to the rascals; tvam-You; saḥ-He; adya-today; eva-certainly; naḥ-of us; nayana-mūlam-face to face; ananta-O unlimited one; rāddhaḥ-attained; yarhi-when; eva-certainly; karṇa-vivareṇa-through the ears; guhām-intelligence; gataḥ-have attained; naḥ-our; pitrā-by our father; anuvarṇita-described; rahāḥ-mysteries; bhavat-udbhavena-by Your appearance.

The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.

The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord. In the Īśopaniṣad also, the devotee prays that the glaring effulgence of Brahman may be removed from his eyes so that he can see the real, personal feature of the Lord and thus satisfy himself fully. Similarly, although the Lord is not visible in the beginning because of His glaring bodily effulgence, if a devotee sincerely wants to see Him, the Lord is revealed to him. It is said in Bhagavad-gītā that the Lord cannot be seen by our imperfect eyes, He cannot be heard by our imperfect ears, and He cannot be experienced by our imperfect senses; but if one engages in devotional service with faith and devotion, then God reveals Himself.

Here the four sages Sanat-kumāra, Sanātana, Sanandana and Sanaka are described as actually sincere devotees. Although they had heard from their father, Brahmā, about the personal feature of the Lord, only the impersonal feature-Brahman-was revealed to them. But because they were sincerely searching for the Lord, they finally saw His personal feature directly, which corresponded with the description given by their father. They thus became fully satisfied. Here they express their gratitude because although they were foolish impersonalists in the beginning, by the grace of the Lord they could now have the good fortune to see His personal feature. Another significant aspect of this verse is that the sages describe their experience of hearing from their father, Brahmā, who was born of the Lord directly. In other words, the disciplic succession from the Lord to Brahmā and from Brahmā to Nārada and from Nārada to Vyāsa, and so on, is accepted here. Because the Kumāras were sons of Brahmā, they had the opportunity to learn Vedic knowledge from the disciplic succession of Brahmā, and therefore, in spite of their impersonalist beginnings, they became, in the end, direct seers of the personal feature of the Lord.

TEXT 47

taṁ tvāṁ vidāma bhagavan param ātma-tattvaṁ

sattvena samprati ratiṁ racayantam eṣām

yat te 'nutāpa-viditair dṛḍha-bhakti-yogair

udgranthayo hṛdi vidur munayo virāgāḥ

SYNONYMS

tam-Him; tvām-You; vidāma-we know; bhagavan-O Supreme Personality of Godhead; param-the Supreme; ātma-tattvam-Absolute Truth; sattvena-by Your form of pure goodness; samprati-now; ratim-love of God; racayantam-creating; eṣām-of all of them; yat-which; te-Your; anutāpa-mercy; viditaiḥ-understood; dṛḍha-unflinching; bhakti-yogaiḥ-through devotional service; udgranthayaḥ-without attachment, free from material bondage; hṛdi-in the heart; viduḥ-understood; munayaḥ-great sages; virāgāḥ-not interested in material life.

We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.

The Absolute Truth can be understood in three features-impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead. Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth. Even though the four Kumāras were instructed by their great learned father, Brahmā, they could not actually understand the Absolute Truth. They could only understand the Supreme Absolute Truth when they personally saw the Personality of Godhead with their own eyes. In other words, if one sees or understands the Supreme Personality of Godhead, the other two features of the Absolute Truth-namely impersonal Brahman and localized Paramātmā-are also automatically understood. Therefore the Kumāras confirm: "You are the ultimate Absolute Truth." The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He was therefore not the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of śuddha-sattva, pure goodness. In the material world, any quality-goodness, passion or ignorance-is contaminated. Even the quality of goodness here in the material world is not free from tinges of passion and ignorance. But in the transcendental world, only pure goodness, without any tinge of passion or ignorance, exists; therefore the form of the Supreme Personality of Godhead and His variegated pastimes and paraphernalia are all pure sattva-guṇa. Such variegatedness in pure goodness is exhibited eternally by the Lord for the satisfaction of the devotee. The devotee does not want to see the Supreme Personality of Absolute Truth in voidness or impersonalism. In one sense, absolute transcendental variegatedness is meant only for the devotees, not for others, because this distinct feature of transcendental variegatedness can be understood only by the mercy of the Supreme Lord and not by mental speculation or the ascending process. It is said that one can understand the Supreme Personality of Godhead when one is even slightly favored by Him; otherwise, without His mercy, a man may speculate for thousands of years and not understand what is actually the Absolute Truth. This mercy can be perceived by the devotee when he is completely freed from contamination. It is stated, therefore, that only when all contamination is rooted out and the devotee is completely detached from material attractions can he receive this mercy of the Lord.

TEXT 48

nātyantikaṁ vigaṇayanty api te prasādaṁ

kimv anyad arpita-bhayaṁ bhruva unnayais te

ye 'ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ

kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ

SYNONYMS

na-not; ātyantikam-liberation; vigaṇayanti-care for; api-even; te-those; prasādam-benedictions; kim u-what to speak; anyat-other material happinesses; arpita-given; bhayam-fearfulness; bhruvaḥ-of the eyebrows; unnayaiḥ-by the raising; te-Your; ye-those devotees; aṅga-O Supreme Personality of Godhead; tvat-Your; aṅghri-lotus feet; śaraṇāḥ-who have taken shelter; bhavataḥ-Your; kathāyāḥ-narrations; kīrtanya-worth chanting; tīrtha-pure; yaśasaḥ-glories; kuśalāḥ-very expert; rasa-jñāḥ-knowers of the mellows or humors.

Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

The transcendental bliss enjoyed by the devotees of the Lord is completely different from the material happiness enjoyed by less intelligent persons. The less intelligent persons in the material world are engaged by the four principles of benediction called dharma, artha, kāma and mokṣa. Generally they prefer to take to religious life to achieve some material benediction, the purpose of which is to satisfy the senses. When, by that process, they become confused or frustrated in fulfilling the maximum amount of sense enjoyment, they try to become one with the Supreme, which is, according to their conception, mukti, or liberation. There are five kinds of liberation, the least important of which is called sāyujya, to become one with the Supreme. Devotees don't care for such liberation because they are actually intelligent. Nor are they inclined to accept any of the other four kinds of liberation, namely to live on the same planet as the Lord, to live with Him side by side as an associate, to have the same opulence, and to attain the same bodily features. They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Candra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahmā and Indra fall down, but a devotee in the transcendental abode of the Lord never falls. This transcendental stage of life, in which one feels transcendental pleasure in hearing the Lord's pastimes, is also recommended by Lord Caitanya. When Lord Caitanya was talking with Rāmānanda Rāya, there were varieties of suggestions offered by Rāmānanda regarding spiritual realization, but Lord Caitanya rejected all but one-that one should hear the glories of the Lord in association with pure devotees. That is acceptable for everyone, especially in this age. One should engage himself in hearing from pure devotees about the activities of the Lord. That is considered the supreme benediction for mankind.

TEXT 49

kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc

ceto 'livad yadi nu te padayo rameta

vācaś ca nas tulasivad yadi te 'ṅghri-śobhāḥ

pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ

SYNONYMS

kāmam-as much as deserved; bhavaḥ-birth; sva-vṛjinaiḥ-by our own sinful activities; nirayeṣu-in low births; naḥ-our; stāt-let it be; cetaḥ-minds; ali-vat-like bees; yadi-if; nu-may be; te-Your; padayoḥ-at Your lotus feet; rameta-are engaged; vācaḥ-words; ca-and; naḥ-our; tulasi-vat-like the tulasī leaves; yadi-if; te-Your; aṅghri-at Your lotus feet; śobhāḥ-beautified; pūryeta-are filled; te-Your; guṇa-gaṇaiḥ-by transcendental qualities; yadi-if; karṇa-randhraḥ-the holes of the ears.

O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.

The four sages now offer their humility to the Personality of Godhead because of their having been haughty in cursing two other devotees of the Lord. Jaya and Vijaya, the two doorkeepers who checked them from entering the Vaikuṇṭha planet, were certainly offenders, but as Vaiṣṇavas, the four sages should not have cursed them in anger. After the incident, they became conscious that they had done wrong by cursing the devotees of the Lord, and they prayed to the Lord that even in the hellish condition of life their minds might not be distracted from the engagement of service to the lotus feet of Lord Nārāyaṇa. Those who are devotees of the Lord are not afraid of any condition of life, provided there is constant engagement in the service of the Lord. It is said of the nārāyaṇa-para, or those who are devotees of Nārāyaṇa, the Supreme Personality of Godhead, na kutaścana bibhyati (Bhāg. 6.17.28). They are not afraid of entering a hellish condition, for since they are engaged in the transcendental loving service of the Lord, heaven or hell is the same for them. In material life both heaven and hell are one and the same because they are material; in either place there is no engagement in the Lord's service. Therefore those who are engaged in the service of the Lord see no distinction between heaven and hell; it is only the materialists who prefer one to the other.

These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways-with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one's words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one's words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy.

TEXT 50

prāduścakartha yad idaṁ puruhūta rūpaṁ

teneśa nirvṛtim avāpur alaṁ dṛśo naḥ

tasmā idaṁ bhagavate nama id vidhema

yo 'nātmanāṁ durudayo bhagavān pratītaḥ

SYNONYMS

prāduścakartha-You have manifested; yat-which; idam-this; puruhūta-O greatly worshiped; rūpam-eternal form; tena-by that form; īśa-O Lord; nirvṛtim-satisfaction; avāpuḥ-obtained; alam-so much; dṛśaḥ-vision; naḥ-our; tasmai-unto Him; idam-this; bhagavate-unto the Supreme Personality of Godhead; namaḥ-obeisances; it-only; vidhema-let us offer; yaḥ-who; anātmanām-of those who are less intelligent; durudayaḥ-cannot be seen; bhagavān-the Supreme Personality of Godhead; pratītaḥ-has been seen by us.

O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.

The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually. It is confirmed in the Brahma-saṁhitā that one who has developed transcendental love of Kṛṣṇa by smearing his eyes with the ointment of love sees constantly the eternal form of the Lord. The particular word used in this connection, anātmanām, signifies those who have no control over the mind and senses and who therefore speculate and want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord. For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yogamāyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight. The theory of the impersonalists and so-called yogīs is that the Supreme Lord assumes a particular form when He comes in touch with māyā, although actually He has no form. This very conception of the impersonalists and so-called yogīs checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees. The four sages felt so much obliged to the Lord that they offered their respectful obeisances unto Him again and again.

Thus end the Bhaktivedanta purports of the Third Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of the Kingdom of God."

Chapter Sixteen

The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages

TEXT 1

brahmovāca

iti tad gṛṇatāṁ teṣāṁ

munīnāṁ yoga-dharmiṇām

pratinandya jagādedaṁ

vikuṇṭha-nilayo vibhuḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; iti-thus; tat-speech; gṛṇatām-praising; teṣām-of them; munīnām-those four sages; yoga-dharmiṇām-engaged in linking with the Supreme; pratinandya-after congratulating; jagāda-said; idam-these words; vikuṇṭha-nilayaḥ-whose abode is bereft of anxiety; vibhuḥ-the Supreme Personality of Godhead.

Lord Brahmā said: After thus congratulating the sages for their nice words, the Supreme Personality of Godhead, whose abode is in the kingdom of God, spoke as follows.

TEXT 2

śrī-bhagavān uvāca

etau tau pārṣadau mahyaṁ

jayo vijaya eva ca

kadarthī-kṛtya māṁ yad vo

bahv akrātām atikramam

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; etau-these two; tau-they; pārṣadau-attendants; mahyam-of Mine; jayaḥ-named Jaya; vijayaḥ-named Vijaya; eva-certainly; ca-and; kadarthī-kṛtya-by ignoring; mām-Me; yat-which; vaḥ-against you; bahu-great; akrātām-have committed; atikramam-offense.

The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me.

To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuṇṭha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuṇṭha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.

By mistake the doormen held the sages from entering Vaikuṇṭhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord's presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet. There is a very good example in the life of Haridāsa Ṭhākura. When Caitanya Mahāprabhu was residing at Jagannātha purī, Haridāsa Ṭhākura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridāsa Ṭhākura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannātha, used to come and sit with Haridāsa Ṭhākura daily. Here in Śrīmad-Bhāgavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired. It is also significant that He was accompanied by the goddess of fortune. The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune.

TEXT 3

yas tv etayor dhṛto daṇḍo

bhavadbhir mām anuvrataiḥ

sa evānumato 'smābhir

munayo deva-helanāt

SYNONYMS

yaḥ-which; tu-but; etayoḥ-regarding both Jaya and Vijaya; dhṛtaḥ-has been given; daṇḍaḥ-punishment; bhavadbhiḥ-by you; mām-Me; anuvrataiḥ-devoted to; saḥ-that; eva-certainly; anumataḥ-is approved; asmābhiḥ-by Me; munayaḥ-O great sages; deva-against you; helanāt-because of an offense.

O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.

TEXT 4

tad vaḥ prasādayāmy adya

brahma daivaṁ paraṁ hi me

tad dhīty ātma-kṛtaṁ manye

yat sva-pumbhir asat-kṛtāḥ

SYNONYMS

tat-therefore; vaḥ-you sages; prasādayāmi-I am seeking your forgiveness; adya-just now; brahma-the brāhmaṇas; daivam-most beloved personalities; param-highest; hi-because; me-My; tat-that offense; hi-because; iti-thus; ātma-kṛtam-done by Me; manye-I consider; yat-which; sva-pumbhiḥ-by My own attendants; asat-kṛtāḥ-having been disrespected.

To Me, the brāhmaṇa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.

The Lord is always in favor of the brāhmaṇas and the cows, and therefore it is said, go-brāhmaṇa-hitāya ca. Lord Kṛṣṇa, or Viṣṇu, the Supreme Personality of Godhead, is also the worshipable Deity of the brāhmaṇas. In the Vedic literature, in the ṛg-mantra hymns of the Ṛg Veda, it is stated that those who are actually brāhmaṇas always look to the lotus feet of Viṣṇu: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are qualified brāhmaṇas worship only the Viṣṇu form of the Supreme Personality of Godhead, which means Kṛṣṇa, Rāma and all Viṣṇu expansions. A so-called brāhmaṇa who is born in the family of brāhmaṇas but performs activities aimed against the Vaiṣṇavas cannot be accepted as a brāhmaṇa, because brāhmaṇa means Vaiṣṇava and Vaiṣṇava means brāhmaṇa. One who has become a devotee of the Lord is also a brāhmaṇa. The formula is brahma jānātīti brāhmaṇaḥ. A brāhmaṇa is one who has understood Brahman, and a Vaiṣṇava is one who has understood the personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiṣṇava is already a brāhmaṇa. It should be noted that the glories of the brāhmaṇa described in this chapter by the Lord Himself refer to His devotee-brāhmaṇa, or the Vaiṣṇava. It should never be misunderstood that the so-called brāhmaṇas who are born in brāhmaṇa families but have no brahminical qualifications are referred to in this connection.

TEXT 5

yan-nāmāni ca gṛhṇāti

loko bhṛtye kṛtāgasi

so 'sādhu-vādas tat-kīrtiṁ

hanti tvacam ivāmayaḥ

SYNONYMS

yat-of whom; nāmāni-the names; ca-and; gṛhṇāti-take; lokaḥ-people in general; bhṛtye-when a servant; kṛta-āgasi-has committed something wrong; saḥ-that; asādhu-vādaḥ-blame; tat-of that person; kīrtim-the reputation; hanti-destroys; tvacam-the skin; iva-as; āmayaḥ-leprosy.

A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.

A Vaiṣṇava, therefore, should be fully qualified. As stated in the Bhāgavatam, anyone who has become a Vaiṣṇava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritāmṛta. A devotee should always see that his Vaiṣṇava qualities increase with the advancement of his Kṛṣṇa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee's duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.

TEXT 6

yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ

sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ

so 'haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś

chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim

SYNONYMS

yasya-of whom; amṛta-nectar; amala-uncontaminated; yaśaḥ-glories; śravaṇa-hearing; avagāhaḥ-entering into; sadyaḥ-immediately; punāti-purifies; jagat-the universe; āśva-pacāt-including even the dog-eaters; vikuṇṭhaḥ-without anxiety; saḥ-that person; aham-I am; bhavadbhyaḥ-from you; upalabdha-obtained; su-tīrtha-the best place of pilgrimage; kīrtiḥ-the fame; chindyām-would cut off; sva-bāhum-My own arm; api-even; vaḥ-towards you; pratikūla-vṛttim-acting inimically.

Anyone in the entire world, even down to the caṇḍāla, who lives by cooking and eating the flesh of the dog, is immediately purified if he takes bath in hearing through the ear the glorification of My name, fame, etc. Now you have realized Me without doubt; therefore I will not hesitate to lop off My own arm if its conduct is found hostile to you.

Real purification can take place in human society if its members take to Kṛṣṇa consciousness. This is clearly stated in all Vedic literature. Anyone who takes to Kṛṣṇa consciousness in all sincerity, even if he is not very advanced in good behavior, is purified. A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved. As stated in this verse and in many places in Bhagavad-gītā, even if one is not born in a brāhmaṇa family, or even if he is born in a family of caṇḍālas, if he simply takes to Kṛṣṇa consciousness he is immediately purified. In Bhagavad-gītā, Ninth Chapter, verses 30–32, it is clearly stated that even though a man is not well behaved, if he simply takes to Kṛṣṇa consciousness he is understood to be a saintly person. As long as a person is in this material world he has two different relationships in his dealings with others-one relationship pertains to the body, and the other pertains to the spirit. As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships. If a devotee born in the family of a caṇḍāla (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a caṇḍāla. In other words, a Vaiṣṇava should not be evaluated in terms of his body. The śāstra states that no one should think the Deity in the temple to be made of wood or stone, and no one should think that a person coming from a lower-caste family who has taken to Kṛṣṇa consciousness is still of the same low caste. These attitudes are forbidden because anyone who takes to Kṛṣṇa consciousness is understood to be fully purified. He is at least engaged in the process of purification, and if he sticks to the principle of Kṛṣṇa consciousness he will very soon be fully purified. The conclusion is that if one takes to Kṛṣṇa consciousness with all seriousness, he is to be understood as already purified, and Kṛṣṇa is ready to give him protection by all means. The Lord assures herein that He is ready to give protection to His devotee even if there is need to cut off part of His own body.

TEXT 7

yat-sevayā caraṇa-padma-pavitra-reṇuṁ

sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam

na śrīr viraktam api māṁ vijahāti yasyāḥ

prekṣā-lavārtha itare niyamān vahanti

SYNONYMS

yat-of whom; sevayā-by the service; caraṇa-feet; padma-lotus; pavitra-sacred; reṇum-the dust; sadyaḥ-immediately; kṣata-wiped out; akhila-all; malam-sins; pratilabdha-acquired; śīlam-disposition; na-not; śrīḥ-the goddess of fortune; viraktam-have no attachment; api-even though; mām-Me; vijahāti-leave; yasyāḥ-of the goddess of fortune; prekṣā-lava-arthaḥ-for obtaining a slight favor; itare-others, like Lord Brahmā; niyamān-sacred vows; vahanti-observe.

The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin, and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to secure from her even a slight favor.

The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee. The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee. It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service. In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance. The Lord cannot tolerate any inconvenience on the part of the devotee. He is therefore famous as bhakta-vatsala.

TEXT 8

nāhaṁ tathādmi yajamāna-havir vitāne

ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena

yad brāhmaṇasya mukhataś carato 'nughāsaṁ

tuṣṭasya mayy avahitair nija-karma-pākaiḥ

SYNONYMS

na-not; aham-I; tathā-on the other hand; admi-I eat; yajamāna-by the sacrificer; haviḥ-the oblations; vitāne-in the sacrificial fire; ścyotat-pouring; ghṛta-ghee; plutam-mixed; adan-eating; huta-bhuk-the sacrificial fire; mukhena-by the mouth; yat-as; brāhmaṇasya-of the brāhmaṇa; mukhataḥ-from the mouth; carataḥ-acting; anughāsam-morsels; tuṣṭasya-satisfied; mayi-to Me; avahitaiḥ-offered; nija-own; karma-activities; pākaiḥ-by the results.

I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brāhmaṇas who have dedicated to Me the results of their activities and who are ever satisfied with My prasāda.

The devotee of the Lord, or the Vaiṣṇava, does not take anything without offering it to the Lord. Since a Vaiṣṇava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him. The Lord also relishes giving to the Vaiṣṇava's mouth all eatables offered to Him. It is clear from this verse that the Lord eats through the sacrificial fire and the brāhmaṇa's mouth. So many articles-grains, ghee, etc.-are offered in sacrifice for the satisfaction of the Lord. The Lord accepts sacrificial offerings from the brāhmaṇas and devotees, and elsewhere it is stated that whatever is given for the brāhmaṇas and Vaiṣṇavas to eat is also accepted by the Lord. But here it is said that He accepts offerings to the mouths of brāhmaṇas and Vaiṣṇavas with even greater relish. The best example of this is found in the life of Advaita Prabhu in his dealings with Haridāsa Ṭhākura. Even though Haridāsa was born of a Muhammadan family, Advaita Prabhu offered him the first dish of prasāda after the performance of a sacred fire ceremony. Haridāsa Ṭhākura informed him that he was born of a Muhammadan family and asked why Advaita Prabhu was offering the first dish to a Muhammadan instead of an elevated brāhmaṇa. Out of his humbleness, Haridāsa condemned himself a Muhammadan, but Advaita Prabhu, being an experienced devotee, accepted him as a real brāhmaṇa. Advaita Prabhu asserted that by offering the first dish to Haridāsa Ṭhākura, he was getting the result of feeding one hundred thousand brāhmaṇas. The conclusion is that if one can feed a brāhmaṇa or Vaiṣṇava, it is better than performing hundreds of thousands of sacrifices. In this age, therefore, it is recommended that harer nāma [Adi 17.21]-chanting the holy name of God-and pleasing the Vaiṣṇava are the only means to elevate oneself to spiritual life.

TEXT 9

yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-

māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ

viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ

sadyaḥ punāti saha-candra-lalāma-lokān

SYNONYMS

yeṣām-of the brāhmaṇas; bibharmi-I bear; aham-I; akhaṇḍa-unbroken; vikuṇṭha-unobstructed; yoga-māyā-internal energy; vibhūtiḥ-opulence; amala-pure; aṅghri-of the feet; rajaḥ-the dust; kirīṭaiḥ-on My helmet; viprān-the brāhmaṇas; tu-then; kaḥ-who; na-not; viṣaheta-carry; yat-of the Supreme Lord; arhaṇa-ambhaḥ-water which has washed the feet; sadyaḥ-at once; punāti-sanctifies; saha-along with; candra-lalāma-Lord Śiva; lokān-the three worlds.

I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?

The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations. The Lord's supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of māyā. Māyā refers to that which is not actually fact. The opulence of the material world is a reflection. It is stated in Bhagavad-gītā that this material world is just like a tree whose roots are up and branches down. This means that the material world is the shadow of the spiritual world. Real opulence is in the spiritual world. In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords. That is the difference between the internal and external energies. The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the brāhmaṇa and the Vaiṣṇava. When the Lord Himself offers so much respect to the Vaiṣṇava and the brāhmaṇa, how can one deny such respect to such personalities?

TEXT 10

ye me tanūr dvija-varān duhatīr madīyā

bhūtāny alabdha-śaraṇāni ca bheda-buddhyā

drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān

gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ

SYNONYMS

ye-which persons; me-My; tanūḥ-body; dvija-varān-the best of the brāhmaṇas; duhatīḥ-cows; madīyāḥ-relating to Me; bhūtāni-living entities; alabdha-śaraṇāni-defenseless; ca-and; bheda-buddhyā-considering as different; drakṣyanti-see; agha-by sin; kṣata-is impaired; dṛśaḥ-whose faculty of judgment; hi-because; ahi-like a snake; manyavaḥ-angry; tān-those same persons; gṛdhrāḥ-the vulturelike messengers; ruṣā-angrily; mama-My; kuṣanti-tear; adhidaṇḍa-netuḥ-of the superintendent of punishment, Yamarāja.

The brāhmaṇas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamarāja, the superintendent of sinful persons.

The defenseless creatures, according to Brahma-saṁhitā, are the cows, brāhmaṇas, women, children and old men. Of these five, the brāhmaṇas and cows are especially mentioned in this verse because the Lord is always anxious about the benefit of the brāhmaṇas and the cows and is prayed to in this way. The Lord especially instructs, therefore, that no one should be envious of these five, especially the cows and brāhmaṇas. In some of the Bhāgavatam readings, the word duhitṝḥ is used instead of duhatīḥ. But in either case, the meaning is the same. Duhatīḥ means "cow," and duhitṝḥ can also be used to mean "cow" because the cow is supposed to be the daughter of the sun-god. Just as children are taken care of by the parents, women as a class should be taken care of by the father, husband or grown-up son. Those who are helpless must be taken care of by their respective guardians, otherwise the guardians will be subjected to the punishment of Yamarāja, who is appointed by the Lord to supervise the activities of sinful living creatures. The assistants, or messengers, of Yamarāja are likened here to vultures, and those who do not execute their respective duties in protecting their wards are compared to serpents. Vultures deal very seriously with serpents, and similarly the messengers will deal very seriously with neglectful guardians.

TEXT 11

ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas

tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ

vāṇyānurāga-kalayātmajavad gṛṇantaḥ

sambodhayanty aham ivāham upāhṛtas taiḥ

SYNONYMS

ye-which persons; brāhmaṇān-the brāhmaṇas; mayi-in Me; dhiyā-with intelligence; kṣipataḥ-uttering harsh words; arcayantaḥ-respecting; tuṣyat-gladdened; hṛdaḥ-hearts; smita-smiling; sudhā-nectar; ukṣita-wet; padma-lotuslike; vaktrāḥ-faces; vāṇyā-with words; anurāga-kalayā-loving; ātmaja-vat-like a son; gṛṇantaḥ-praising; sambodhayanti-pacify; aham-I; iva-as; aham-I; upāhṛtaḥ-being controlled; taiḥ-by them.

On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brāhmaṇas, even though the brāhmaṇas utter harsh words. They look upon the brāhmaṇas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.

It has been observed in many instances in the Vedic scriptures that when the brāhmaṇas or Vaiṣṇavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brāhmaṇas or Vaiṣṇavas in the same way. There are many examples of this. For instance, the sons of Kuvera, when cursed by the great sage Nārada, did not seek revenge in the same harsh way, but submitted. Here also, when Jaya and Vijaya were cursed by the four Kumāras, they did not become harsh towards them; rather, they submitted. That should be the way of treating brāhmaṇas and Vaiṣṇavas. One may sometimes be faced with a grievous situation created by a brāhmaṇa, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment. Brāhmaṇas and Vaiṣṇavas should be accepted as earthly representatives of Nārāyaṇa. Nowadays some foolish persons have manufactured the term daridra-nārāyaṇa, indicating that the poor man should be accepted as the representative of Nārāyaṇa. But in Vedic literature we do not find that poor men should be treated as representatives of Nārāyaṇa. Of course, "those who are unprotected" are mentioned here, but the definition of this phrase is clear from the śāstras. The poor man should not be unprotected, but the brāhmaṇa should especially be treated as the representative of Nārāyaṇa and should be worshiped like Him. It is specifically said that to pacify the brāhmaṇas, one's face should be lotuslike. A lotuslike face is exhibited when one is adorned with love and affection. In this respect, the example of the father's being angry at the son and the son's trying to pacify the father with smiling and sweet words is very appropriate.

TEXT 12

tan me sva-bhartur avasāyam alakṣamāṇau

yuṣmad-vyatikrama-gatiṁ pratipadya sadyaḥ

bhūyo mamāntikam itāṁ tad anugraho me

yat kalpatām acirato bhṛtayor vivāsaḥ

SYNONYMS

tat-therefore; me-My; sva-bhartuḥ-of their master; avasāyam-the intention; alakṣamāṇau-not knowing; yuṣmat-against you; vyatikrama-offense; gatim-result; pratipadya-reaping; sadyaḥ-immediately; bhūyaḥ-again; mama antikam-near Me; itām-obtain; tat-that; anugrahaḥ-a favor; me-to Me; yat-which; kalpatām-let it be arranged; acirataḥ-not long; bhṛtayoḥ-of these two servants; vivāsaḥ-exile.

These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.

From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuṇṭha. This incident, therefore, proves that those who have once entered a Vaikuṇṭha planet can never fall down. The case of Jaya and Vijaya is not a falldown; it is just an accident. The Lord is always anxious to get such devotees back again to the Vaikuṇṭha planets as soon as possible. It is to be assumed that there is no possibility of a misunderstanding between the Lord and the devotees, but when there are discrepancies or disruptions between one devotee and another, one has to suffer the consequences, although that suffering is temporary. The Lord is so kind to His devotees that He took all the responsibility for the doormen's offense and requested the sages to give them facilities to return to Vaikuṇṭha as soon as possible.

TEXT 13

brahmovāca

atha tasyośatīṁ devīm

ṛṣi-kulyāṁ sarasvatīm

nāsvādya manyu-daṣṭānāṁ

teṣām ātmāpy atṛpyata

SYNONYMS

brahmā-Lord Brahmā; uvāca-said; atha-now; tasya-of the Supreme Lord; uśatīm-lovely; devīm-shining; ṛṣi-kulyām-like a series of Vedic hymns; sarasvatīm-speech; na-not; āsvādya-hearing; manyu-anger; daṣṭānām-bitten; teṣām-of those sages; ātmā-the mind; api-even though; atṛpyata-satiated.

Brahmā continued: Even though the sages had been bitten by the serpent of anger, their souls were not satiated with hearing the Lord's lovely and illuminating speech, which was like a series of Vedic hymns.

TEXT 14

satīṁ vyādāya śṛṇvanto

laghvīṁ gurv-artha-gahvarām

vigāhyāgādha-gambhīrāṁ

na vidus tac-cikīrṣitam

SYNONYMS

satīm-excellent; vyādāya-with attentive aural reception; śṛṇvantaḥ-hearing; laghvīm-properly composed; guru-momentous; artha-import; gahvarām-difficult to understand; vigāhya-pondering; agādha-deep; gambhīrām-grave; na-not; viduḥ-understand; tat-of the Supreme Lord; cikīrṣitam-the intention.

The Lord's excellent speech was difficult to comprehend because of its momentous import and its most profound significance. The sages heard it with wide-open ears and pondered it as well. But although hearing, they could not understand what He intended to do.

It should be understood that no one can surpass the Supreme Personality of Godhead in speaking. There is no difference between the Supreme Person and His speeches, for He stands on the absolute platform. The sages tried with wide open ears to understand the words from the lips of the Supreme Lord, but although His speech was very concise and meaningful, the sages could not completely comprehend what He was saying. They could not even comprehend the purport of the speech or what the Supreme Lord wanted to do. Nor could they understand whether the Lord was angry or pleased with them.

TEXT 15

te yoga-māyayārabdha-

pārameṣṭhya-mahodayam

procuḥ prāñjalayo viprāḥ

prahṛṣṭāḥ kṣubhita-tvacaḥ

SYNONYMS

te-those; yoga-māyayā-through His internal potency; ārabdha-had been revealed; pārameṣṭhya-of the Supreme Personality of Godhead; mahā-udayam-multiglories; procuḥ-spoke; prāñjalayaḥ-with folded hands; viprāḥ-the four brāhmaṇas; prahṛṣṭāḥ-extremely delighted; kṣubhita-tvacaḥ-hair standing on end.

The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.

The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.

TEXT 16

ṛṣaya ūcuḥ

na vayaṁ bhagavan vidmas

tava deva cikīrṣitam

kṛto me 'nugrahaś ceti

yad adhyakṣaḥ prabhāṣase

SYNONYMS

ṛṣayaḥ-the sages; ūcuḥ-said; na-not; vayam-we; bhagavan-O Supreme Personality of Godhead; vidmaḥ-did know; tava-Your; deva-O Lord; cikīrṣitam-wish for us to do; kṛtaḥ-has been done; me-unto Me; anugrahaḥ-favor; ca-and; iti-thus; yat-which; adhyakṣaḥ-the supreme ruler; prabhāṣase-You say.

The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You.

The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord. They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor.

TEXT 17

brahmaṇyasya paraṁ daivaṁ

brāhmaṇāḥ kila te prabho

viprāṇāṁ deva-devānāṁ

bhagavān ātma-daivatam

SYNONYMS

brahmaṇyasya-of the supreme director of the brahminical culture; param-the highest; daivam-position; brāhmaṇāḥ-the brāhmaṇas; kila-for the teaching of others; te-Your; prabho-O Lord; viprāṇām-of the brāhmaṇas; deva-devānām-to be worshiped by the demigods; bhagavān-the Supreme Personality of Godhead; ātma-the self; daivatam-worshipable Deity.

O Lord, You are the supreme director of the brahminical culture. Your considering the brāhmaṇas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brāhmaṇas also.

In the Brahma-saṁhitā it is clearly stated that the Supreme Personality of Godhead is the cause of all causes. There are undoubtedly many demigods, the chiefs of whom are Brahmā and Śiva. Lord Viṣṇu is the Lord of Brahmā and Śiva, not to speak of the brāhmaṇas in this material world. As mentioned in Bhagavad-gītā, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge. The Lord is the Supersoul of everyone. In Bhagavad-gītā it is said that the Lord is the source of all emanations; thus He is also the source of Brahmā and Śiva.

TEXT 18

tvattaḥ sanātano dharmo

rakṣyate tanubhis tava

dharmasya paramo guhyo

nirvikāro bhavān mataḥ

SYNONYMS

tvattaḥ-from You; sanātanaḥ-eternal; dharmaḥ-occupation; rakṣyate-is protected; tanubhiḥ-by multimanifestations; tava-Your; dharmasya-of religious principles; paramaḥ-the supreme; guhyaḥ-objective; nirvikāraḥ-unchangeable; bhavān-You; mataḥ-in our opinion.

You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.

The statement in this verse dharmasya paramo guhyaḥ refers to the most confidential part of all religious principles. This is confirmed in Bhagavad-gītā. The conclusion of Lord Kṛṣṇa in His advice to Arjuna is: "Give up all other religious engagement and just surrender unto Me." This is the most confidential knowledge in executing religious principles. In the Bhāgavatam also it is stated that if one does not become Kṛṣṇa conscious after very rigidly executing one's specified religious duties, all his labor in following so-called religious principles is simply a waste of time. Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles. There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Śrīmad-Bhāgavatam and Bhagavad-gītā this is not accepted. Bhagavad-gītā says that one who worships a particular demigod can reach the demigod's planet, but one who worships the Supreme Personality of Godhead can enter into Vaikuṇṭha. Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid. The Lord is eternal, the Lord's servitor is eternal, and the Lord's abode is also eternal. They are all described here as sanātana, or eternal. The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planets by worshiping the demigods. The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brāhmaṇas and Vaiṣṇavas, actually the Lord is worshipable not only by the brāhmaṇas and Vaiṣṇavas but also by the demigods.

TEXT 19

taranti hy añjasā mṛtyuṁ

nivṛttā yad-anugrahāt

yoginaḥ sa bhavān kiṁ svid

anugṛhyeta yat paraiḥ

SYNONYMS

taranti-cross over; hi-because; añjasā-easily; mṛtyum-birth and death; nivṛttāḥ-ceasing all material desires; yat-Your; anugrahāt-by mercy; yoginaḥ-transcendentalists; saḥ-the Supreme Lord; bhavān-You; kim svit-never possible; anugṛhyeta-may be favored; yat-which; paraiḥ-by others.

Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.

Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death. Here it is stated that yogīs or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead. There are many kinds of mystics, such as the karma-yogī, jñāna-yogī, dhyāna-yogī and bhakti-yogī. The karmīs particularly search after the favor of the demigods, the jñānīs want to become one with the Supreme Absolute Truth, and the yogīs are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramātmā, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal. Therefore yogīs here means devotees. By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord. The Lord is therefore not in need of another's favor because no one is equal to or greater than Him. Actually, everyone needs the favor of the Lord for successful understanding of his human mission.

TEXT 20

yaṁ vai vibhūtir upayāty anuvelam anyair

arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ

dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno

lokaṁ madhuvrata-pater iva kāma-yānā

SYNONYMS

yam-whom; vai-certainly; vibhūtiḥ-Lakṣmī, the goddess of fortune; upayāti-waits upon; anuvelam-occasionally; anyaiḥ-by others; artha-material facility; arthibhiḥ-by those who desire; sva-śirasā-on their own heads; dhṛta-accepting; pāda-of the feet; reṇuḥ-the dust; dhanya-by the devotees; arpita-offered; aṅghri-at Your feet; tulasī-of tulasī leaves; nava-fresh; dāma-on the garland; dhāmnaḥ-having a place; lokam-the place; madhu-vrata-pateḥ-of the king of the bees; iva-like; kāma-yānā-is anxious to secure.

The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.

As previously described, tulasī has attained all superior qualities due to being placed at the lotus feet of the Lord. The comparison made here is very nice. As the king of bees hovers over the tulasī leaves offered to the lotus feet of the Lord, so Lakṣmī, the goddess who is sought by the demigods, brāhmaṇas, Vaiṣṇavas and everyone else, always engages in rendering service to the lotus feet of the Lord. The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord.

TEXT 21

yas tāṁ vivikta-caritair anuvartamānāṁ

nātyādriyat parama-bhāgavata-prasaṅgaḥ

sa tvaṁ dvijānupatha-puṇya-rajaḥ-punītaḥ

śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam

SYNONYMS

yaḥ-who; tām-Lakṣmī; vivikta-completely pure; caritaiḥ-devotional services; anuvartamānām-serving; na-not; atyādriyat-attached; parama-the highest; bhāgavata-devotees; prasaṅgaḥ-attached; saḥ-the Supreme Lord; tvam-You; dvija-of the brāhmaṇas; anupatha-on the path; puṇya-sanctified; rajaḥ-dust; punītaḥ-purified; śrīvatsa-of Śrīvatsa; lakṣma-the mark; kim-what; agāḥ-You obtained; bhaga-all opulences or all good qualities; bhājanaḥ-the reservoir; tvam-You.

O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?

It is said in the Brahma-saṁhitā that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuṇṭha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences-unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakṣmī, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakṣmī, is sometimes envious of the tulasī leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakṣmījī, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakṣmījī sometimes has to go to satisfy her numerous devotees, but tulasī leaves never forsake their position, and the Lord therefore appreciates the service of the tulasī more than the service of Lakṣmī. When the Lord says, therefore, that it is due to the causeless mercy of the brāhmaṇas that Lakṣmījī does not leave Him, we can understand that Lakṣmījī is attracted by the opulence of the Lord, not by the brāhmaṇas' benedictions upon Him. The Lord is not dependent on anyone's mercy for His opulence; He is always self-sufficient. The Lord's statement that His opulence is due to the benediction of the brāhmaṇas and Vaiṣṇavas is only to teach others that they should offer respect to the brāhmaṇas and Vaiṣṇavas, the devotees of the Lord.

TEXT 22

dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ

padbhiś carācaram idaṁ dvija-devatārtham

nūnaṁ bhṛtaṁ tad-abhighāti rajas tamaś ca

sattvena no varadayā tanuvā nirasya

SYNONYMS

dharmasya-of the personification of all religion; te-of You; bhagavataḥ-of the Supreme Personality of Godhead; tri-yuga-You who are manifest in all three millenniums; tribhiḥ-by three; svaiḥ-Your own; padbhiḥ-feet; cara-acaram-animate and inanimate; idam-this universe; dvija-the twice-born; devatā-the demigods; artham-for the sake of; nūnam-however; bhṛtam-protected; tat-those feet; abhighāti-destroying; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; ca-and; sattvena-of pure goodness; naḥ-unto us; vara-dayā-bestowing all blessings; tanuvā-by Your transcendental form; nirasya-driving away.

O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.

The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums-namely the Satya, Dvāpara and Tretā yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga. It is described in Vedic literature that in Kali-yuga He comes as channa-avatāra, or an incarnation, but He does not appear as a manifest incarnation. In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas.

Śrīdhara Svāmī describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga. The Lord is the personality of religious principles. In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy. The Lord is called tri-yuga in that way also. In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga's being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya. Lord Caitanya is called "covered" because although He is Kṛṣṇa Himself, He presents Himself as a devotee of Kṛṣṇa, not directly Kṛṣṇa. The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga. In the Kṛṣṇa consciousness movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, as introduced by Lord Caitanya.

The four Kumāras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuṇṭha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications-cleanliness, austerity and mercy-are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kṛṣṇa consciousness movement, therefore, there are three sinful activities which are prohibited-namely illicit sex, intoxication, and eating food other than the prasāda offered to Kṛṣṇa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumāras, should be followed by the devotees who are engaged in Kṛṣṇa consciousness.

TEXT 23

na tvaṁ dvijottama-kulaṁ yadi hātma-gopaṁ

goptā vṛṣaḥ svarhaṇena sa-sūnṛtena

tarhy eva naṅkṣyati śivas tava deva panthā

loko 'grahīṣyad ṛṣabhasya hi tat pramāṇam

SYNONYMS

na-not; tvam-You; dvija-of the twice-born; uttama-kulam-the highest class; yadi-if; ha-indeed; ātma-gopam-worthy to be protected by You; goptā-the protector; vṛṣaḥ-the best; su-arhaṇena-by worship; sa-sūnṛtena-along with mild words; tarhi-then; eva-certainly; naṅkṣyati-will be lost; śivaḥ-auspicious; tava-Your; deva-O Lord; panthāḥ-the path; lokaḥ-the people in general; agrahīṣyat-would accept; ṛṣabhasya-of the best; hi-because; tat-that; pramāṇam-authority.

O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.

In Bhagavad-gītā it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general. Leaders of ideal character are therefore needed in society. Kṛṣṇa, the Supreme Personality of Godhead, appeared in this material world just to show the example of perfect authority, and people have to follow His path. The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument. One has to follow the authorities. Mahājano yena gataḥ sa panthāḥ. Great authorities should be followed; otherwise, if we simply depend on the scriptures, we are sometimes misled by rascals, or else we cannot understand or follow the different spiritual injunctions. The best path is to follow the authorities. The four brāhmaṇa-sages stated that Kṛṣṇa is naturally the protector of the cows and brāhmaṇas: go-brāhmaṇa-hitāya ca. When Kṛṣṇa was on this planet, He set a practical example. He was a cowherd boy, and He was very respectful to the brāhmaṇas and devotees.

It is also affirmed herein that the brāhmaṇas are the best of the twice-born. Brāhmaṇas, kṣatriyas and vaiśyas are all twice-born, but the brāhmaṇas are the best. When there is a fight between two persons, each of them protects the upper part of his body-the head, the arms and the belly. Similarly, for the actual advancement of human civilization, the best part of the social body, namely the brāhmaṇas, the kṣatriyas and vaiśyas (the intelligent class of men, the military class and the mercantile men) should be given special protection. Protection of the laborers should not be neglected, but special protection should be given to the upper orders. Of all classes of men, the brāhmaṇas and the Vaiṣṇavas should be given special protection. They should be worshiped. When their protection is performed, it is just like worshiping God. That is not exactly protection; it is a duty. One should worship the brāhmaṇas and Vaiṣṇavas by offering them all kinds of endowments and sweet words, and if one has no means to offer anything, he must at least use sweet words to pacify them. The Lord personally exhibited this behavior towards the Kumāras.

If this system is not introduced by the leaders, then human civilization will be lost. When there is no protection and special treatment for persons who are devotees of the Lord, who are highly intelligent in spiritual life, then the whole society is lost. The word naṅkṣyati indicates that such a civilization becomes spoiled and is annihilated. The kind of civilization recommended is called deva-patha, which means the "royal road of the demigods." Demigods are supposed to be fully fixed in devotional service, or Kṛṣṇa consciousness; that is the auspicious path that should be protected. If the authorities or the leaders of society do not give special respect to the brāhmaṇas and Vaiṣṇavas and do not offer them not only sweet words but all facilities, then the path of progress will be lost to human civilization. The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumāras.

TEXT 24

tat te 'nabhīṣṭam iva sattva-nidher vidhitsoḥ

kṣemaṁ janāya nija-śaktibhir uddhṛtāreḥ

naitāvatā try-adhipater bata viśva-bhartus

tejaḥ kṣataṁ tv avanatasya sa te vinodaḥ

SYNONYMS

tat-that destruction of the path of auspiciousness; te-by You; anabhīṣṭam-is not liked; iva-as; sattva-nidheḥ-the reservoir of all goodness; vidhitsoḥ-desiring to do; kṣemam-good; janāya-for the people in general; nija-śaktibhiḥ-by Your own potencies; uddhṛta-destroyed; areḥ-the opposite element; na-not; etāvatā-by this; tri-adhipateḥ-of the proprietor of the three kinds of creations; bata-O Lord; viśva-bhartuḥ-the maintainer of the universe; tejaḥ-potency; kṣatam-reduced; tu-but; avanatasya-submissive; saḥ-that; te-Your; vinodaḥ-pleasure.

Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by submission You exhibit Your transcendental pastimes.

Lord Kṛṣṇa was never reduced in His position by becoming a cowherd boy or by offering respect to Sudāmā Brāhmaṇa or His other devotees like Nanda Mahārāja, Vasudeva, Mahārāja Yudhiṣṭhira and the Pāṇḍavas' mother, Kuntī. Everyone knew that He was the Supreme Personality of Godhead, Kṛṣṇa, yet His behavior was exemplary. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha [Bs. 5.1]; His form is completely spiritual, full of bliss and knowledge, and it is eternal. Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with māyā, the material potency, due to their forgetfulness their existential constitution is covered. We should try to understand the appearance of Lord Kṛṣṇa in this spirit, as the Kumāras pray to Him. He is eternally a cowherd boy at Vṛndāvana, He is eternally the leader of the Battle of Kurukṣetra, and He is eternally the opulent prince of Dvārakā and the lover of the damsels of Vṛndāvana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord. He does everything for their benefit. The force exhibited in the Battle of Kurukṣetra by the desire of Kṛṣṇa and through the agency of Arjuna was also necessary because when people become too irreligious, force is required. Nonviolence in this respect is rascaldom.

TEXT 25

yaṁ vānayor damam adhīśa bhavān vidhatte

vṛttiṁ nu vā tad anumanmahi nirvyalīkam

asmāsu vā ya ucito dhriyatāṁ sa daṇḍo

ye 'nāgasau vayam ayuṅkṣmahi kilbiṣeṇa

SYNONYMS

yam-which; vā-or; anayoḥ-of both of them; damam-punishment; adhīśa-O Lord; bhavān-Your Lordship; vidhatte-awards; vṛttim-better existence; nu-certainly; vā-or; tat-that; anumanmahi-we accept; nirvyalīkam-without duplicity; asmāsu-to us; vā-or; yaḥ-whichever; ucitaḥ-is proper; dhriyatām-may be awarded; saḥ-that; daṇḍaḥ-punishment; ye-who; anāgasau-sinless; vayam-we; ayuṅkṣmahi-allotted; kilbiṣeṇa-with a curse.

O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons.

The sages, the four Kumāras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage. It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods. Therefore, a devotee cannot be at fault. If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously. The cursing of Jaya and Vijaya is here repented. Now the Kumāras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord. In general, when dealing with devotees, we should not try to find faults. In Bhagavad-gītā also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sādhu, or saintly person. Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.

TEXT 26

śrī-bhagavān uvāca

etau suretara-gatiṁ pratipadya sadyaḥ

saṁrambha-sambhṛta-samādhy-anubaddha-yogau

bhūyaḥ sakāśam upayāsyata āśu yo vaḥ

śāpo mayaiva nimitas tad aveta viprāḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead replied; etau-these two doorkeepers; sura-itara-demoniac; gatim-the womb; pratipadya-obtaining; sadyaḥ-quickly; saṁrambha-by anger; sambhṛta-intensified; samādhi-concentration of mind; anubaddha-firmly; yogau-united with Me; bhūyaḥ-again; sakāśam-to My presence; upayāsyataḥ-shall return; āśu-shortly; yaḥ-which; vaḥ-of you; śāpaḥ-curse; mayā-by Me; eva-alone; nimitaḥ-ordained; tat-that; aveta-know; viprāḥ-O brāhmaṇas.

The Lord replied: O brāhmaṇas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.

The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself. Without the Lord's sanction, nothing can happen. It is to be understood that there was a plan in the cursing of the Lord's devotees in Vaikuṇṭha, and His plan is explained by many stalwart authorities. The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuṇṭha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.

In Bhagavad-gītā (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees. The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world. But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord's pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy. In Bhagavad-gītā the Lord says to Arjuna, "My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember." Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed. It was the Lord's desire to send them to the material world, not perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families. That a devotee should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuṇṭha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists. In each case we must understand that there is a plan of the Lord. Lord Buddha, for example, was an incarnation, yet he preached atheism: "There is no God." But actually there was a plan behind this, as explained in the Bhāgavatam.

TEXT 27

brahmovāca

atha te munayo dṛṣṭvā

nayanānanda-bhājanam

vaikuṇṭhaṁ tad-adhiṣṭhānaṁ

vikuṇṭhaṁ ca svayaṁ-prabham

SYNONYMS

brahmā uvāca-Lord Brahmā said; atha-now; te-those; munayaḥ-sages; dṛṣṭvā-after seeing; nayana-of the eyes; ānanda-pleasure; bhājanam-producing; vaikuṇṭham-the Vaikuṇṭha planet; tat-of Him; adhiṣṭhānam-the abode; vikuṇṭham-the Supreme Personality of Godhead; ca-and; svayam-prabham-self-illuminating.

Lord Brahmā said: After seeing the Lord of Vaikuṇṭha, the Supreme Personality of Godhead, in the self-illuminated Vaikuṇṭha planet, the sages left that transcendental abode.

The transcendental abode of the Supreme Personality of Godhead, as stated in Bhagavad-gītā and confirmed in this verse, is self-illuminated. In Bhagavad-gītā it is said that in the spiritual world there is no need of sun, moon or electricity. This indicates that all the planets there are self-illuminated, self-sufficient and independent; everything there is complete. Lord Kṛṣṇa says that once one goes to that Vaikuṇṭha planet, he never returns. The inhabitants of Vaikuṇṭha never return to the material world, but the incident of Jaya and Vijaya was a different case. They came to the material world for some time, and then they returned to Vaikuṇṭha.

TEXT 28

bhagavantaṁ parikramya

praṇipatyānumānya ca

pratijagmuḥ pramuditāḥ

śaṁsanto vaiṣṇavīṁ śriyam

SYNONYMS

bhagavantam-the Supreme Personality of Godhead; parikramya-after circumambulating; praṇipatya-after offering obeisances; anumānya-after learning; ca-and; pratijagmuḥ-returned; pramuditāḥ-extremely delighted; śaṁsantaḥ-glorifying; vaiṣṇavīm-of the Vaiṣṇavas; śriyam-opulence.

The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiṣṇava.

It is still a respectful practice to circumambulate the Lord in Hindu temples. Especially in Vaiṣṇava temples there is an arrangement for people to offer their respects to the Deity and circumambulate the temple at least three times.

TEXT 29

bhagavān anugāv āha

yātaṁ mā bhaiṣṭam astu śam

brahma-tejaḥ samartho 'pi

hantuṁ necche mataṁ tu me

SYNONYMS

bhagavān-the Supreme Personality of Godhead; anugau-to His two attendants; āha-said; yātam-depart from this place; mā-let there not be; bhaiṣṭam-fear; astu-let there be; śam-happiness; brahma-of a brāhmaṇa; tejaḥ-the curse; samarthaḥ-being able; api-even; hantum-to nullify; na icche-do not desire; matam-approved; tu-on the contrary; me-by Me.

The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brāhmaṇas' curse, I would not do so. On the contrary, it has My approval.

As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuṇṭha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuṇṭha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: "All glories unto you." A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.

TEXT 30

etat puraiva nirdiṣṭaṁ

ramayā kruddhayā yadā

purāpavāritā dvāri

viśantī mayy upārate

SYNONYMS

etat-this departure; purā-formerly; eva-certainly; nirdiṣṭam-foretold; ramayā-by Lakṣmī; kruddhayā-furious; yadā-when; purā-previously; apavāritā-prevented; dvāri-at the gate; viśantī-entering; mayi-as I; upārate-was resting.

This departure from Vaikuṇṭha was foretold by Lakṣmī, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping.

TEXT 31

mayi saṁrambha-yogena

nistīrya brahma-helanam

pratyeṣyataṁ nikāśaṁ me

kālenālpīyasā punaḥ

SYNONYMS

mayi-unto Me; saṁrambha-yogena-by practice of mystic yoga in anger; nistīrya-being liberated from; brahma-helanam-the result of disobedience to the brāhmaṇas; pratyeṣyatam-will come back; nikāśam-near; me-Me; kālena-in due course of time; alpīyasā-very short; punaḥ-again.

The Lord assured the two Vaikuṇṭha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brāhmaṇas and within a very short time return to Me.

The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brāhmaṇas. Śrīla Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions. Even a brahma-śāpa, or curse by a brāhmaṇa, which cannot be overcome by any other means, can be overcome by bhakti-yoga.

One can practice bhakti-yoga in many rasas. There are twelve rasas, five primary and seven secondary. The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord. In other words, bhakti-yoga is all-inclusive. If one somehow or other becomes attached to the Supreme Personality of Godhead, he becomes engaged in bhakti-yoga, as described in Śrīmad-Bhāgavatam (10.29.15): kāmaṁ krodhaṁ bhayam. The gopīs were attracted to Kṛṣṇa by bhakti-yoga in a relationship of lusty desire (kāma). Similarly, Kaṁsa was attached to bhakti-yoga by dint of fear of his death. Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly. It is said, viṣṇu-bhaktaḥ smṛto daiva āsuras tad-vipanyayaḥ: "Devotees of Lord Viṣṇu are called demigods, whereas nondevotees are called asuras." But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the personality of Godhead. The basic principle of bhakti-yoga is to think of the Supreme Lord always. The Lord says in Bhagavad-gītā (18.65), man-manā bhava mad-bhaktaḥ: "Always think of Me." It doesn't matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga.

In the material planets there are different grades of sinful activities, of which disrespecting a brāhmaṇa or a Vaiṣṇava is the most sinful. Here it is clearly stated that one can overcome even that grave sin simply by thinking of Viṣṇu, not even favorably but in anger. Thus even if those who are not devotees always think of Viṣṇu, they become free from all sinful activities. Kṛṣṇa consciousness is the highest form of thought. Lord Viṣṇu is thought of in this age by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. From the statements of the Bhāgavatam it appears that if one thinks of Kṛṣṇa, even as an enemy, that particular qualification-thinking of Viṣṇu, or Kṛṣṇa-cleanses one of all sins.

TEXT 32

dvāḥsthāv ādiśya bhagavān

vimāna-śreṇi-bhūṣaṇam

sarvātiśayayā lakṣmyā

juṣṭaṁ svaṁ dhiṣṇyam āviśat

SYNONYMS

dvāḥ-sthau-to the doorkeepers; ādiśya-just directing them; bhagavān-the Supreme Personality of Godhead; vimāna-śreṇi-bhūṣaṇam-always decorated with first-class airplanes; sarva-atiśayayā-in every respect extensively opulent; lakṣmyā-opulences; juṣṭam-bedecked with; svam-His own; dhiṣṇyam-abode; āviśat-went back.

After thus speaking at the door of Vaikuṇṭha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.

It is clear from this verse that all the incidents took place at the entrance of Vaikuṇṭhaloka. In other words, the sages were not actually within Vaikuṇṭhaloka, but were at the gate. It could be asked, "How could they return to the material world if they entered Vaikuṇṭhaloka?" But factually they did not enter, and therefore they returned. There are many similar incidents where great yogīs and brāhmaṇas, by dint of their yoga practice, have gone from this material world to Vaikuṇṭhaloka-but they were not meant to stay there. They came back. It is also confirmed here that the Lord was surrounded by many Vaikuṇṭha airplanes. Vaikuṇṭhaloka is described here as having splendid opulence, far surpassing the splendor of this material world.

All other living creatures, including the demigods, are born of Brahmā, and Brahmā is born of Lord Viṣṇu. Kṛṣṇa states in Bhagavad-gītā, in the Tenth Chapter, ahaṁ sarvasya prabhavaḥ: Lord Viṣṇu is the origin of all manifestations in the material world. Those who know that Lord Viṣṇu is the origin of everything, who are conversant with the process of creation and who understand that Viṣṇu, or Kṛṣṇa, is the most worshipable object of all living entities, engage themselves in Viṣṇu worship as Vaiṣṇavas. The Vedic hymns also confirm this: oṁ tad viṣṇoḥ paramaṁ padam. The goal of life is to understand Viṣṇu. The Bhāgavatam also confirms this elsewhere. Foolish people, not knowing that Viṣṇu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.

TEXT 33

tau tu gīrvāṇa-ṛṣabhau

dustarād dhari-lokataḥ

hata-śriyau brahma-śāpād

abhūtāṁ vigata-smayau

SYNONYMS

tau-those two gatekeepers; tu-but; gīrvāṇa-ṛṣabhau-the best of the demigods; dustarāt-unable to be avoided; hari-lokataḥ-from Vaikuṇṭha, the abode of Lord Hari; hata-śriyau-diminished in beauty and luster; brahma-śāpāt-from the curse of a brāhmaṇa; abhūtām-became; vigata-smayau-morose.

But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brāhmaṇas, became morose and fell from Vaikuṇṭha, the abode of the Supreme Lord.

TEXT 34

tadā vikuṇṭha-dhiṣaṇāt

tayor nipatamānayoḥ

hāhā-kāro mahān āsīd

vimānāgryeṣu putrakāḥ

SYNONYMS

tadā-then; vikuṇṭha-of the Supreme Lord; dhiṣaṇāt-from the abode; tayoḥ-as both of them; nipatamānayoḥ-were falling; hāhā-kāraḥ-roaring in disappointment; mahān-great; āsīt-occurred; vimāna-agryeṣu-in the best of airplanes; putrakāḥ-O demigods.

Then, as Jaya and Vijaya fell from the Lord's abode, a great roar of disappointment arose from all the demigods, who were sitting in their splendid airplanes.

TEXT 35

tāv eva hy adhunā prāptau

pārṣada-pravarau hareḥ

diter jaṭhara-nirviṣṭaṁ

kāśyapaṁ teja ulbaṇam

SYNONYMS

tau-those two doorkeepers; eva-certainly; hi-addressed; adhunā-now; prāptau-having gotten; pārṣada-pravarau-important associates; hareḥ-of the Supreme Personality of Godhead; diteḥ-of Diti; jaṭhara-womb; nirviṣṭam-entering; kāśyapam-of Kaśyapa Muni; tejaḥ-semen; ulbaṇam-very strong.

Lord Brahmā continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaśyapa Muni having covered them.

Here is clear proof of how a living entity coming originally from Vaikuṇṭhaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother's emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kaśyapa Muni was not in order when he conceived the two sons, Hiraṇyākṣa and Hiraṇyakaśipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the Garbhādhāna-saṁskāra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇyākṣa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science.

TEXT 36

tayor asurayor adya

tejasā yamayor hi vaḥ

ākṣiptaṁ teja etarhi

bhagavāṁs tad vidhitsati

SYNONYMS

tayoḥ-of them; asurayoḥ-of the two asuras; adya-today; tejasā-by the prowess; yamayoḥ-of the twins; hi-certainly; vaḥ-of all you demigods; ākṣiptam-agitated; tejaḥ-power; etarhi-thus certainly; bhagavān-the Supreme Personality of Godhead; tat-that; vidhitsati-desires to do.

It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.

Although Hiraṇyakaśipu and Hiraṇyākṣa, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahmā said that neither he nor all the demigods could counteract the disturbance they created. They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances. In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him. He is the original in everything, but when He desires to fight He must fight with a devotee. Therefore by His desire only were Jaya and Vijaya cursed by the Kumāras. The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.

Brahmā showed the demigods that the situation created by the darkness, for which they were disturbed, was the desire of the Supreme Lord. He wanted to show that even though these two attendants were coming in the forms of demons, they were very powerful, greater than the demigods, who could not control them. No one can surpass the acts of the Supreme Lord. The demigods were also advised not to try to counteract this incident, because it was ordered by the Lord. Similarly, anyone who is ordered by the Lord to perform some action in this material world, especially preaching His glories, cannot be counteracted by anyone; the will of the Lord is executed under all circumstances.

TEXT 37

viśvasya yaḥ sthiti-layodbhava-hetur ādyo

yogeśvarair api duratyaya-yogamāyaḥ

kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas

tatrāsmadīya-vimṛśena kiyān ihārthaḥ

SYNONYMS

viśvasya-of the universe; yaḥ-who; sthiti-maintenance; laya-destruction; udbhava-creation; hetuḥ-the cause; ādyaḥ-the most ancient person; yoga-īśvaraiḥ-by the masters of yoga; api-even; duratyaya-cannot be easily understood; yoga-māyaḥ-His yogamāyā potency; kṣemam-good; vidhāsyati-will do; saḥ-He; naḥ-of us; bhagavān-the Supreme Personality of Godhead; tri-adhīśaḥ-the controller of the three modes of material nature; tatra-there; asmadīya-by our; vimṛśena-deliberation; kiyān-what; iha-on this subject; arthaḥ-purpose.

My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yogamāyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?

When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one's calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridāsa Ṭhākura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord's glories. But Haridāsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahlāda Mahārāja was put through so many tribulations. The Pāṇḍavas, who were direct friends of Kṛṣṇa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhāgavatam's conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuṇṭha planets. Lord Brahmā assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmā knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.

Thus end the Bhaktivedanta purports of the Third Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages."

Chapter Seventeen

Victory of Hiraṇyākṣa Over All the Directions of the Universe

TEXT 1

maitreya uvāca

niśamyātma-bhuvā gītaṁ

kāraṇaṁ śaṅkayojjhitāḥ

tataḥ sarve nyavartanta

tridivāya divaukasaḥ

SYNONYMS

maitreyaḥ-the sage Maitreya; uvāca-said; niśamya-upon hearing; ātma-bhuvā-by Brahmā; gītam-explanation; kāraṇam-the cause; śaṅkayā-from fear; ujjhitāḥ-freed; tataḥ-then; sarve-all; nyavartanta-returned; tri-divāya-to the heavenly planets; diva-okasaḥ-the demigods (who inhabit the higher planets).

Śrī Maitreya said: The demigods, the inhabitants of the higher planets, were freed from all fear upon hearing the cause of the darkness explained by Brahmā, who was born from Viṣṇu. Thus they all returned to their respective planets.

The demigods, who are denizens of higher planets, are also very much afraid of incidents such as the universe's becoming dark, and so they consulted Brahmā. This indicates that the quality of fear exists for every living entity in the material world. The four principal activities of material existence are eating, sleeping, fearing and mating. The fear element exists also in the demigods. On every planet, even in the higher planetary systems, including the moon and the sun, as well as on this earth, the same principles of animal life exist. Otherwise, why are the demigods also afraid of the darkness? The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukṣetra, but he approached the authority, Kṛṣṇa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmā for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.

TEXT 2

ditis tu bhartur ādeśād

apatya-pariśaṅkinī

pūrṇe varṣa-śate sādhvī

putrau prasuṣuve yamau

SYNONYMS

ditiḥ-Diti; tu-but; bhartuḥ-of her husband; ādeśāt-by the order; apatya-from her children; pariśaṅkinī-being apprehensive of trouble; pūrṇe-full; varṣa-śate-after one hundred years; sādhvī-the virtuous lady; putrau-two sons; prasuṣuve-begot; yamau-twins.

The virtuous lady Diti had been very apprehensive of trouble to the gods from the children in her womb, and her husband predicted the same. She brought forth twin sons after a full one hundred years of pregnancy.

TEXT 3

utpātā bahavas tatra

nipetur jāyamānayoḥ

divi bhuvy antarikṣe ca

lokasyoru-bhayāvahāḥ

SYNONYMS

utpātāḥ-natural disturbances; bahavaḥ-many; tatra-there; nipetuḥ-occurred; jāyamānayoḥ-on their birth; divi-in the heavenly planets; bhuvi-on the earth; antarikṣe-in outer space; ca-and; lokasya-to the world; uru-greatly; bhaya-āvahāḥ-causing fear.

On the birth of the two demons there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, the earthly planets and in between them.

TEXT 4

sahācalā bhuvaś celur

diśaḥ sarvāḥ prajajvaluḥ

solkāś cāśanayaḥ petuḥ

ketavaś cārti-hetavaḥ

SYNONYMS

saha-along with; acalāḥ-the mountains; bhuvaḥ-of the earth; celuḥ-shook; diśaḥ-directions; sarvāḥ-all; prajajvaluḥ-blazed like fire; sa-with; ulkāḥ-meteors; ca-and; aśanayaḥ-thunderbolts; petuḥ-fell; ketavaḥ-comets; ca-and; ārti-hetavaḥ-the cause of all inauspiciousness.

There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts.

When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhāgavatam.

TEXT 5

vavau vāyuḥ suduḥsparśaḥ

phūt-kārān īrayan muhuḥ

unmūlayan naga-patīn

vātyānīko rajo-dhvajaḥ

SYNONYMS

vavau-blew; vāyuḥ-the winds; su-duḥsparśaḥ-unpleasant to touch; phūt-kārān-hissing sounds; īrayan-giving out; muhuḥ-again and again; unmūlayan-uprooting; naga-patīn-gigantic trees; vātyā-cyclonic air; anīkaḥ-armies; rajaḥ-dust; dhvajaḥ-ensigns.

There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their ensigns.

When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity.

TEXT 6

uddhasat-taḍid-ambhoda-

ghaṭayā naṣṭa-bhāgaṇe

vyomni praviṣṭa-tamasā

na sma vyādṛśyate padam

SYNONYMS

uddhasat-laughing loudly; taḍit-lightning; ambhoda-of clouds; ghaṭayā-by masses; naṣṭa-lost; bhā-gaṇe-the luminaries; vyomni-in the sky; praviṣṭa-enveloped; tamasā-by darkness; na-not; sma vyādṛśyate-could be seen; padam-any place.

The luminaries in the heavens were screened by masses of clouds, in which lightning sometimes flashed as though laughing. Darkness reigned everywhere, and nothing could be seen.

TEXT 7

cukrośa vimanā vārdhir

udūrmiḥ kṣubhitodaraḥ

sodapānāś ca saritaś

cukṣubhuḥ śuṣka-paṅkajāḥ

SYNONYMS

cukrośa-wailed aloud; vimanāḥ-stricken with sorrow; vārdhiḥ-the ocean; udūrmiḥ-high waves; kṣubhita-agitated; udaraḥ-the creatures inside; sa-udapānāḥ-with the drinking water of the lakes and the wells; ca-and; saritaḥ-the rivers; cukṣubhuḥ-were agitated; śuṣka-withered; paṅkajāḥ-lotus flowers.

The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered.

TEXT 8

muhuḥ paridhayo 'bhūvan

sarāhvoḥ śaśi-sūryayoḥ

nirghātā ratha-nirhrādā

vivarebhyaḥ prajajñire

SYNONYMS

muhuḥ-again and again; paridhayaḥ-misty halos; abhūvan-appeared; sa-rāhvoḥ-during eclipses; śaśi-of the moon; sūryayoḥ-of the sun; nirghātāḥ-claps of thunder; ratha-nirhrādāḥ-sounds like those of rattling chariots; vivarebhyaḥ-from the mountain caves; prajajñire-were produced.

Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.

TEXT 9

antar-grāmeṣu mukhato

vamantyo vahnim ulbaṇam

sṛgālolūka-ṭaṅkāraiḥ

praṇedur aśivaṁ śivāḥ

SYNONYMS

antaḥ-in the interior; grāmeṣu-in the villages; mukhataḥ-from their mouths; vamantyaḥ-vomiting; vahnim-fire; ulbaṇam-fearful; sṛgāla-jackals; ulūka-owls; ṭaṅkāraiḥ-with their cries; praṇeduḥ-created their respective vibrations; aśivam-portentously; śivāḥ-the she-jackals.

In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.

TEXT 10

saṅgītavad rodanavad

unnamayya śirodharām

vyamuñcan vividhā vāco

grāma-siṁhās tatas tataḥ

SYNONYMS

saṅgīta-vat-like singing; rodana-vat-like wailing; unnamayya-raising; śirodharām-the neck; vyamuñcan-uttered; vividhāḥ-various; vācaḥ-cries; grāma-siṁhāḥ-the dogs; tataḥ tataḥ-here and there.

Raising their necks, dogs cried here and there, now in the manner of singing and now of wailing.

TEXT 11

kharāś ca karkaśaiḥ kṣattaḥ

khurair ghnanto dharā-talam

khārkāra-rabhasā mattāḥ

paryadhāvan varūthaśaḥ

SYNONYMS

kharāḥ-asses; ca-and; karkaśaiḥ-hard; kṣattaḥ-O Vidura; khuraiḥ-with their hooves; ghnantaḥ-striking; dharā-talam-the surface of the earth; khāḥ-kāra-braying; rabhasāḥ-wildly engaged in; mattāḥ-mad; paryadhāvan-ran hither and thither; varūthaśaḥ-in herds.

O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.

Asses also feel very respectable as a race, and when they run in flocks hither and thither in so-called jollity, it is understood to be a bad sign for human society.

TEXT 12

rudanto rāsabha-trastā

nīḍād udapatan khagāḥ

ghoṣe 'raṇye ca paśavaḥ

śakṛn-mūtram akurvata

SYNONYMS

rudantaḥ-shrieking; rāsabha-by the asses; trastāḥ-frightened; nīḍāt-from the nest; udapatan-flew up; khagāḥ-birds; ghoṣe-in the cowshed; araṇye-in the woods; ca-and; paśavaḥ-the cattle; śakṛt-dung; mūtram-urine; akurvata-passed.

Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.

TEXT 13

gāvo 'trasann asṛg-dohās

toyadāḥ pūya-varṣiṇaḥ

vyarudan deva-liṅgāni

drumāḥ petur vinānilam

SYNONYMS

gāvaḥ-the cows; atrasan-were frightened; asṛk-blood; dohāḥ-yielding; toyadāḥ-clouds; pūya-pus; varṣiṇaḥ-raining; vyarudan-shed tears; deva-liṅgāni-the images of the gods; drumāḥ-trees; petuḥ-fell down; vinā-without; anilam-a blast of wind.

Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.

TEXT 14

grahān puṇyatamān anye

bhagaṇāṁś cāpi dīpitāḥ

aticerur vakra-gatyā

yuyudhuś ca parasparam

SYNONYMS

grahān-planets; puṇya-tamān-most auspicious; anye-others (the ominous planets); bha-gaṇān-luminaries; ca-and; api-also; dīpitāḥ-illuminating; aticeruḥ-overlapped; vakra-gatyā-taking retrograde courses; yuyudhuḥ-came into conflict; ca-and; paraḥ-param-with one another.

Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.

The entire universe is moving under the three modes of material nature. Those living entities who are in goodness are called the pious species-pious lands, pious trees, etc. It is similar with the planets also; many planets are considered pious, and others are considered impious. Saturn and Mars are considered impious. When the pious planets shine very brightly, it is an auspicious sign, but when the inauspicious planets shine very brightly, this is not a very good sign.

TEXT 15

dṛṣṭvānyāṁś ca mahotpātān

atat-tattva-vidaḥ prajāḥ

brahma-putrān ṛte bhītā

menire viśva-samplavam

SYNONYMS

dṛṣṭvā-having seen; anyān-others; ca-and; mahā-great; utpātān-evil omens; a-tat-tattva-vidaḥ-not knowing the secret (of the portents); prajāḥ-people; brahma-putrān-the sons of Brahmā (the four Kumāras); ṛte-except; bhītāḥ-being fearful; menire-thought; viśva-samplavam-the dissolution of the universe.

Marking these and many other omens of evil times, everyone but the four sage-sons of Brahmā, who were aware of the fall of Jaya and Vijaya and of their birth as Diti's sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.

According to Bhagavad-gītā, Seventh Chapter, the laws of nature are so stringent that it is impossible for the living entity to surpass their enforcement. It is also explained that only those who are fully surrendered to Kṛṣṇa in Kṛṣṇa consciousness can be saved. We can learn from the description of the Śrīmad-Bhāgavatam that it is because of the birth of two great demons that there were so many natural disturbances. It is to be indirectly understood, as previously described, that when there are constant disturbances on the earth, that is an omen that some demoniac people have been born or that the demoniac population has increased. In former days there were only two demons-those born of Diti-yet there were so many disturbances. At the present day, especially in this age of Kali, these disturbances are always visible, which indicates that the demoniac population has certainly increased.

To check the increase of demoniac population, the Vedic civilization enacted so many rules and regulations of social life, the most important of which is the garbhādhāna process for begetting good children. In Bhagavad-gītā Arjuna informed Kṛṣṇa that if there is unwanted population (varṇa-saṅkara), the entire world will appear to be hell. People are very anxious for peace in the world, but there are so many unwanted children born without the benefit of the garbhādhāna ceremony, just like the demons born from Diti. Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons, and automatically there is peace in the world. If we do not follow regulations in life for social tranquillity, we cannot expect peace. Rather, we will have to undergo the stringent reactions of natural laws.

TEXT 16

tāv ādi-daityau sahasā

vyajyamānātma-pauruṣau

vavṛdhāte 'śma-sāreṇa

kāyenādri-patī iva

SYNONYMS

tau-those two; ādi-daityau-demons in the beginning of creation; sahasā-quickly; vyajyamāna-being manifest; ātma-own; pauruṣau-prowess; vavṛdhāte-grew; aśma-sāreṇa-steellike; kāyena-with bodily frames; adri-patī-two great mountains; iva-like.

These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steellike frames which began to grow just like two great mountains.

There are two classes of men in the world; one is called the demon, and the other is called the demigod. The demigods concern themselves with the spiritual upliftment of human society, whereas the demons are concerned with physical and material upliftment. The two demons born of Diti began to make their bodies as strong as iron frames, and they were so tall that they seemed to touch outer space. They were decorated with valuable ornaments, and they thought that this was success in life. Originally it was planned that Jaya and Vijaya, the two doorkeepers of Vaikuṇṭha, were to take birth in this material world, where, by the curse of the sages, they were to play the part of always being angry with the Supreme Personality of Godhead. As demoniac persons, they became so angry that they were not concerned with the Supreme Personality of Godhead, but simply with physical comforts and physical upliftment.

TEXT 17

divi-spṛśau hema-kirīṭa-koṭibhir

niruddha-kāṣṭhau sphurad-aṅgadā-bhujau

gāṁ kampayantau caraṇaiḥ pade pade

kaṭyā sukāñcyārkam atītya tasthatuḥ

SYNONYMS

divi-spṛśau-touching the sky; hema-golden; kirīṭa-of their helmets; koṭibhiḥ-with the crests; niruddha-blocked; kāṣṭhau-the directions; sphurat-brilliant; aṅgadā-bracelets; bhujau-on whose arms; gām-the earth; kampayantau-shaking; caraṇaiḥ-with their feet; pade pade-at every step; kaṭyā-with their waists; su-kāñcyā-with beautiful decorated belts; arkam-the sun; atītya-surpassing; tasthatuḥ-they stood.

Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.

In the demoniac way of civilization, people are interested in getting a body constructed in such a way that when they walk on the street the earth will tremble and when they stand it will appear that they cover the sun and the vision of the four directions. If a race appears strong in body, their country is materially considered to be among the highly advanced nations of the world.

TEXT 18

prajāpatir nāma tayor akārṣīd

yaḥ prāk sva-dehād yamayor ajāyata

taṁ vai hiraṇyakaśipuṁ viduḥ prajā

yaṁ taṁ hiraṇyākṣam asūta sāgrataḥ

SYNONYMS

prajāpatiḥ-Kaśyapa; nāma-names; tayoḥ-of the two; akārṣīt-gave; yaḥ-who; prāk-first; sva-dehāt-from his body; yamayoḥ-of the twins; ajāyata-was delivered; tam-him; vai-indeed; hiraṇyakaśipum-Hiraṇyakaśipu; viduḥ-know; prajāḥ-people; yam-whom; tam-him; hiraṇyākṣam-Hiraṇyākṣa; asūta-gave birth to; sā-she (Diti); agrataḥ-first.

Kaśyapa, Prajāpati, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraṇyākṣa, and the one who was first conceived by Diti he named Hiraṇyakaśipu.

There is an authoritative Vedic literature called Piṇḍa-siddhi in which the scientific understanding of pregnancy is very nicely described. It is stated that when the male secretion enters the menstrual flux in the uterus in two successive drops, the mother develops two embryos in her womb, and she brings forth twins in a reverse order to that in which they were first conceived; the child conceived first is born later, and the one conceived later is brought forth first. The first child conceived in the womb lives behind the second child, so when birth takes place the second child appears first, and the first child appears second. In this case it is understood that Hiraṇyākṣa, the second child conceived, was delivered first, whereas Hiraṇyakaśipu, the child who was behind him, having been conceived first, was born second.

TEXT 19

cakre hiraṇyakaśipur

dorbhyāṁ brahma-vareṇa ca

vaśe sa-pālāḹ lokāṁs trīn

akuto-mṛtyur uddhataḥ

SYNONYMS

cakre-made; hiraṇyakaśipuḥ-Hiraṇyakaśipu; dorbhyām-by his two arms; brahma-vareṇa-by the benediction of Brahmā; ca-and; vaśe-under his control; sa-pālān-along with their protectors; lokān-the worlds; trīn-three; akutaḥ-mṛtyuḥ-fearing death from no one; uddhataḥ-puffed up.

The elder child, Hiraṇyakaśipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmā. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.

As will be revealed in later chapters, Hiraṇyakaśipu underwent severe austerity and penance to satisfy Brahmā and thus receive a benediction of immortality. Actually, it is impossible even for Lord Brahmā to give anyone the benediction of becoming immortal, but indirectly Hiraṇyakaśipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuṇṭha, he was not to be killed by anyone within this material world. The Lord desired to appear Himself to kill him. One may be very proud of his material advancement in knowledge, but he cannot be immune to the four principles of material existence, namely birth, death, old age and disease. It was the Lord's plan to teach people that even Hiraṇyakaśipu, who was so powerful and strongly built, could not live more than his destined duration of life. One may become as strong and puffed up as Hiraṇyakaśipu and bring under his control all the three worlds, but there is no possibility of continuing life eternally or keeping the conquered booty forever. So many emperors have ascended to power, and they are now lost in oblivion; that is the history of the world.

TEXT 20

hiraṇyākṣo 'nujas tasya

priyaḥ prīti-kṛd anvaham

gadā-pāṇir divaṁ yāto

yuyutsur mṛgayan raṇam

SYNONYMS

hiraṇyākṣaḥ-Hiraṇyākṣa; anujaḥ-younger brother; tasya-his; priyaḥ-beloved; prīti-kṛt-ready to please; anu-aham-every day; gadā-pāṇiḥ-with a club in hand; divam-to the higher planets; yātaḥ-traveled; yuyutsuḥ-desirous to fight; mṛgayan-seeking; raṇam-combat.

His younger brother, Hiraṇyākṣa, was always ready to satisfy his elder brother by his activities. Hiraṇyākṣa took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraṇyakaśipu.

The demoniac spirit is to train all family members to exploit the resources of this universe for personal sense gratification, whereas the godly spirit is to engage everything in the service of the Lord. Hiraṇyakaśipu was himself very powerful, and he made his younger brother, Hiraṇyākṣa, powerful to assist him in fighting with everyone and lording it over material nature as long as possible. If possible, he wanted to rule the universe eternally. These are demonstrations of the spirit of the demoniac living entity.

TEXT 21

taṁ vīkṣya duḥsaha-javaṁ

raṇat-kāñcana-nūpuram

vaijayantyā srajā juṣṭam

aṁsa-nyasta-mahā-gadam

SYNONYMS

tam-him; vīkṣya-having seen; duḥsaha-difficult to control; javam-temper; raṇat-tinkling; kāñcana-gold; nūpuram-anklets; vaijayantyā srajā-with a vaijayantī garland; juṣṭam-adorned; aṁsa-on his shoulder; nyasta-rested; mahā-gadam-a huge mace.

Hiraṇyākṣa's temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.

TEXT 22

mano-vīrya-varotsiktam

asṛṇyam akuto-bhayam

bhītā nililyire devās

tārkṣya-trastā ivāhayaḥ

SYNONYMS

manaḥ-vīrya-by mental and bodily strength; vara-by the boon; utsiktam-proud; asṛṇyam-not able to be checked; akutaḥ-bhayam-fearing no one; bhītāḥ-frightened; nililyire-hid themselves; devāḥ-the demigods; tārkṣya-Garuḍa; trastāḥ-frightened of; iva-like; ahayaḥ-snakes.

His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuḍa.

The asuras are generally strongly built, as described here, and therefore their mental condition is very sound, and their prowess is also extraordinary. Hiraṇyākṣa and Hiraṇyakaśipu, having received the boon that they would not be killed by any other living entity within this universe, were almost immortal, and thus they were completely fearless.

TEXT 23

sa vai tirohitān dṛṣṭvā

mahasā svena daitya-rāṭ

sendrān deva-gaṇān kṣībān

apaśyan vyanadad bhṛśam

SYNONYMS

saḥ-he; vai-indeed; tirohitān-vanished; dṛṣṭvā-having seen; mahasā-by might; svena-his own; daitya-rāṭ-the chief of the Daityas (demons); sa-indrān-along with Indra; deva-gaṇān-the demigods; kṣībān-intoxicated; apaśyan-not finding; vyanadat-roared; bhṛśam-loudly.

On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.

TEXT 24

tato nivṛttaḥ krīḍiṣyan

gambhīraṁ bhīma-nisvanam

vijagāhe mahā-sattvo

vārdhiṁ matta iva dvipaḥ

SYNONYMS

tataḥ-then; nivṛttaḥ-returned; krīḍiṣyan-for the sake of sport; gambhīram-deep; bhīma-nisvanam-making a terrible sound; vijagāhe-dived; mahā-sattvaḥ-the mighty being; vārdhim-in the ocean; mattaḥ-in wrath; iva-like; dvipaḥ-an elephant.

After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.

TEXT 25

tasmin praviṣṭe varuṇasya sainikā

yādo-gaṇāḥ sanna-dhiyaḥ sasādhvasāḥ

ahanyamānā api tasya varcasā

pradharṣitā dūrataraṁ pradudruvuḥ

SYNONYMS

tasmin praviṣṭe-when he entered the ocean; varuṇasya-of Varuṇa; sainikāḥ-the defenders; yādaḥ-gaṇāḥ-the aquatic animals; sanna-dhiyaḥ-depressed; sa-sādhvasāḥ-with fear; ahanyamānāḥ-not being hit; api-even; tasya-his; varcasā-by splendor; pradharṣitāḥ-stricken; dūra-taram-far away; pradudruvuḥ-they ran fast.

On his entering the ocean, the aquatic animals who formed the host of Varuṇa were stricken with fear and ran far away. Thus Hiraṇyākṣa showed his splendor without dealing a blow.

Materialistic demons sometimes appear to be very powerful and are seen to establish their supremacy throughout the world. Here also it appears that Hiraṇyākṣa, by his demoniac strength, actually established his supremacy throughout the universe, and the demigods were afraid of his uncommon power. Not only were the demigods in space afraid of the demons Hiraṇyakaśipu and Hiraṇyākṣa, but so also were the aquatic animals within the sea.

TEXT 26

sa varṣa-pūgān udadhau mahā-balaś

caran mahormīñ chvasaneritān muhuḥ

maurvyābhijaghne gadayā vibhāvarīm

āsedivāṁs tāta purīṁ pracetasaḥ

SYNONYMS

saḥ-he; varṣa-pūgān-for many years; udadhau-in the ocean; mahā-balaḥ-mighty; caran-moving; mahā-ūrmīn-gigantic waves; śvasana-by the wind; īritān-tossed; muhuḥ-again and again; maurvyā-iron; abhijaghne-he struck; gadayā-with his mace; vibhāvarīm-Vibhāvarī; āsedivān-reached; tāta-O dear Vidura; purīm-the capital; pracetasaḥ-of Varuṇa.

Moving about in the ocean for many, many years, the mighty Hiraṇyākṣa smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhāvarī, the capital of Varuṇa.

Varuṇa is supposed to be the predominating deity of the waters, and his capital, which is known as Vibhāvarī, is within the watery kingdom.

TEXT 27

tatropalabhyāsura-loka-pālakaṁ

yādo-gaṇānām ṛṣabhaṁ pracetasam

smayan pralabdhuṁ praṇipatya nīcavaj

jagāda me dehy adhirāja saṁyugam

SYNONYMS

tatra-there; upalabhya-having reached; asura-loka-of the regions where the demons reside; pālakam-the guardian; yādaḥ-gaṇānām-of the aquatic creatures; ṛṣabham-the lord; pracetasam-Varuṇa; smayan-smiling; pralabdhum-to make fun; praṇipatya-having bowed down; nīca-vat-like a lowborn man; jagāda-he said; me-to me; dehi-give; adhirāja-O great lord; saṁyugam-battle.

Vibhāvarī is the home of Varuṇa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraṇyākṣa fell at Varuṇa's feet like a lowborn man, and to make fun of him he said with a smile, "Give me battle, O Supreme Lord!"

The demoniac person always challenges others and tries to occupy others' property by force. Here these symptoms are fully displayed by Hiraṇyākṣa, who begged war from a person who had no desire to fight.

TEXT 28

tvaṁ loka-pālo 'dhipatir bṛhac-chravā

vīryāpaho durmada-vīra-māninām

vijitya loke 'khila-daitya-dānavān

yad rājasūyena purāyajat prabho

SYNONYMS

tvam-you (Varuṇa); loka-pālaḥ-guardian of the planet; adhipatiḥ-a ruler; bṛhat-śravāḥ-of wide fame; vīrya-the power; apahaḥ-diminished; durmada-of the proud; vīra-māninām-thinking themselves very big heroes; vijitya-having conquered; loke-in the world; akhila-all; daitya-the demons; dānavān-the Dānavas; yat-whence; rāja-sūyena-with a Rājasūya sacrifice; purā-formerly; ayajat-worshiped; prabho-O lord.

You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dānavas in the world, you once performed a Rājasūya sacrifice to the Lord.

TEXT 29

sa evam utsikta-madena vidviṣā

dṛḍhaṁ pralabdho bhagavān apāṁ patiḥ

roṣaṁ samutthaṁ śamayan svayā dhiyā

vyavocad aṅgopaśamaṁ gatā vayam

SYNONYMS

saḥ-Varuṇa; evam-thus; utsikta-puffed up; madena-with vanity; vidviṣā-by the enemy; dṛḍham-deeply; pralabdhaḥ-mocked; bhagavān-worshipful; apām-of the waters; patiḥ-the lord; roṣam-anger; samuttham-sprung up; śamayan-controlling; svayā dhiyā-by his reason; vyavocat-he replied; aṅga-O dear one; upaśamam-desisting from warfare; gatāḥ-gone; vayam-we.

Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.

As we see, warmongering materialists always create fighting without reason.

TEXT 30

paśyāmi nānyaṁ puruṣāt purātanād

yaḥ saṁyuge tvāṁ raṇa-mārga-kovidam

ārādhayiṣyaty asurarṣabhehi taṁ

manasvino yaṁ gṛṇate bhavādṛśāḥ

SYNONYMS

paśyāmi-I see; na-not; anyam-other; puruṣāt-than the person; purātanāt-most ancient; yaḥ-who; saṁyuge-in battle; tvām-to you; raṇa-mārga-in the tactics of war; kovidam-very much skilled; ārādhayiṣyati-will give satisfaction; asura-ṛṣabha-O chief of the asuras; ihi-approach; tam-Him; manasvinaḥ-heroes; yam-whom; gṛṇate-praise; bhavādṛśāḥ-like you.

You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viṣṇu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.

Aggressive materialistic warriors are actually punished by the Supreme Lord for their policy of unnecessarily disturbing world peace. Therefore Varuṇa advised Hiraṇyākṣa that the right course to satisfy his fighting spirit would be to seek to fight with Viṣṇu.

TEXT 31

taṁ vīram ārād abhipadya vismayaḥ

śayiṣyase vīra-śaye śvabhir vṛtaḥ

yas tvad-vidhānām asatāṁ praśāntaye

rūpāṇi dhatte sad-anugrahecchayā

SYNONYMS

tam-Him; vīram-the great hero; ārāt-quickly; abhipadya-on reaching; vismayaḥ-rid of pride; śayiṣyase-you will lie down; vīraśaye-on the battlefield; śvabhiḥ-by dogs; vṛtaḥ-surrounded; yaḥ-He who; tvat-vidhānām-like you; asatām-of wicked persons; praśāntaye-for the extermination; rūpāṇi-forms; dhatte-He assumes; sat-to the virtuous; anugraha-to show His grace; icchayā-with a desire.

Varuṇa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varāha.

Asuras do not know that their bodies consist of the five elements of material nature and that when they fall they become objects of pastimes for dogs and vultures. Varuṇa advised Hiraṇyākṣa to meet Viṣṇu in His boar incarnation so that his hankering for aggressive war would be satisfied and his powerful body would be vanquished.

Thus end the Bhaktivedanta purports of the Third Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Victory of Hiraṇyākṣa Over All the Directions of the Universe."

Chapter Eighteen

The Battle Between Lord Boar and the Demon Hiraṇyākṣa

TEXT 1

maitreya uvāca

tad evam ākarṇya jaleśa-bhāṣitaṁ

mahā-manās tad vigaṇayya durmadaḥ

harer viditvā gatim aṅga nāradād

rasātalaṁ nirviviśe tvarānvitaḥ

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; tat-that; evam-thus; ākarṇya-hearing; jala-īśa-of the controller of water, Varuṇa; bhāṣitam-words; mahā-manāḥ-proud; tat-those words; vigaṇayya-having paid little heed to; durmadaḥ-vainglorious; hareḥ-of the Supreme Personality of Godhead; viditvā-having learned; gatim-the whereabouts; aṅga-O dear Vidura; nāradāt-from Nārada; rasātalam-to the depths of the ocean; nirviviśe-entered; tvarā-anvitaḥ-with great speed.

Maitreya continued: The proud and falsely glorious Daitya paid little heed to the words of Varuṇa. O dear Vidura, he learned from Nārada the whereabouts of the Supreme Personality of Godhead and hurriedly betook himself to the depths of the ocean.

Materialistic warmongers are not even afraid to fight with their mightiest enemy, the Personality of Godhead. The demon was very encouraged to learn from Varuṇa that there was one fighter who could actually combat him, and he was very enthusiastic to search out the Supreme Personality of Godhead just to give Him a fight, even though it was predicted by Varuṇa that by fighting with Viṣṇu he would become prey for dogs, jackals and vultures. Since demoniac persons are less intelligent, they dare to fight with Viṣṇu, who is known as Ajita, or one who has never been conquered.

TEXT 2

dadarśa tatrābhijitaṁ dharā-dharaṁ

pronnīyamānāvanim agra-daṁṣṭrayā

muṣṇantam akṣṇā sva-ruco 'ruṇa-śriyā

jahāsa cāho vana-gocaro mṛgaḥ

SYNONYMS

dadarśa-he saw; tatra-there; abhijitam-the victorious; dharā-the earth; dharam-bearing; pronnīyamāna-being raised upward; avanim-the earth; agra-daṁṣṭrayā-by the tip of His tusk; muṣṇantam-who was diminishing; akṣṇā-with His eyes; sva-rucaḥ-Hiraṇyākṣa's own splendor; aruṇa-reddish; śriyā-radiant; jahāsa-he laughed; ca-and; aho-oh; vana-gocaraḥ-amphibious; mṛgaḥ-beast.

He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!

In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu's body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: persons who have no intelligence deride the transcendental form of the Lord as material.

TEXT 3

āhainam ehy ajña mahīṁ vimuñca no

rasaukasāṁ viśva-sṛjeyam arpitā

na svasti yāsyasy anayā mamekṣataḥ

surādhamāsādita-sūkarākṛte

SYNONYMS

āha-Hiraṇyākṣa said; enam-to the Lord; ehi-come and fight; ajña-O fool; mahīm-the earth; vimuñca-give up; naḥ-to us; rasā-okasām-of the inhabitants of the lower regions; viśva-sṛjā-by the creator of the universe; iyam-this earth; arpitā-entrusted; na-not; svasti-well-being; yāsyasi-You will go; anayā-with this; mama īkṣataḥ-while I am seeing; sura-adhama-O lowest of the demigods; āsādita-having taken; sūkara-ākṛte-the form of a boar.

The demon addressed the Lord: O best of the demigods, dressed in the form of a boar, just hear me. This earth is entrusted to us, the inhabitants of the lower regions, and You cannot take it from my presence and not be hurt by me.

Śrīdhara Svāmī, commenting on this verse, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words. For example, he addressed Him as vana-gocaraḥ, which means "one who is a resident of the forest," but another meaning of vana-gocaraḥ is "one who lies on the water." Viṣṇu lies on the water, so the Supreme Personality of Godhead can be properly addressed in this way. The demon also addressed Him as mṛgaḥ, indicating, unintentionally, that the Supreme Personality is sought after by great sages, saintly persons and transcendentalists. He also addressed Him as ajña. Śrīdhara Svāmī says that jña means "knowledge," and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Viṣṇu knows everything. The demon addressed Him as surādhama. Sura means "the demigods," and adhama means "Lord of all there is." He is Lord of all the demigods; therefore He is the best of all demigods, or God. When the demon used the phrase "in my presence," the implied meaning was, "In spite of my presence, You are completely able to take away the earth." Na svasti yāsyasi: "unless You kindly take this earth from our custody, there can be no good fortune for us."

TEXT 4

tvaṁ naḥ sapatnair abhavāya kiṁ bhṛto

yo māyayā hanty asurān parokṣa-jit

tvāṁ yogamāyā-balam alpa-pauruṣaṁ

saṁsthāpya mūḍha pramṛje suhṛc-chucaḥ

SYNONYMS

tvam-You; naḥ-us; sapatnaiḥ-by our enemies; abhavāya-for killing; kim-is it that; bhṛtaḥ-maintained; yaḥ-He who; māyayā-by deception; hanti-kills; asurān-the demons; parokṣa-jit-who conquered by remaining invisible; tvām-You; yogamāyā-balam-whose strength is bewildering power; alpa-pauruṣam-whose power is meager; saṁsthāpya-after killing; mūḍha-fool; pramṛje-I shall wipe out; suhṛt-śucaḥ-the grief of my kinsmen.

You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You.

The demon used the word abhavāya, which means "for killing." Śrīdhara Svāmī comments that this "killing" means liberating, or, in other words, killing the process of continued birth and death. The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord's internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from nescience. Śucaḥ means "miseries"; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamāyā. In the Upaniṣads (Śvetāśvatara Upaniṣad 6.8) it is stated, parāsya śaktir vividhaiva śrūyate. The Lord is invisible to the eyes of the common man, but His energies act in various ways. When demons are in adversity, they think that God is hiding Himself and is working by His mystic potency. They think that if they can find God they can kill Him just by seeing Him. Hiraṇyākṣa thought that way, and he challenged the Lord: "You have done tremendous harm to our community, taking the part of the demigods, and You have killed our kinsmen in so many ways, always keeping Yourself hidden. Now I see You face to face, and I am not going to let You go. I shall kill You and save my kinsmen from Your mystic misdeeds."

Not only are demons always anxious to kill God with words and philosophy, but they think that if one is materially powerful he can kill God with materially fatal weapons. Demons like Kaṁsa, Rāvaṇa and Hiraṇyakaśipu thought themselves powerful enough to kill even God. Demons cannot understand that God, by His multifarious potencies, can work so wonderfully that He can be present everywhere and still remain in His eternal abode, Goloka Vṛndāvana.

TEXT 5

tvayi saṁsthite gadayā śīrṇa-śīrṣaṇy

asmad-bhuja-cyutayā ye ca tubhyam

baliṁ haranty ṛṣayo ye ca devāḥ

svayaṁ sarve na bhaviṣyanty amūlāḥ

SYNONYMS

tvayi-when You; saṁsthite-are killed; gadayā-by the mace; śīrṇa-smashed; śīrṣaṇi-skull; asmat-bhuja-from my hand; cyutayā-released; ye-those who; ca-and; tubhyam-to You; balim-presentations; haranti-offer; ṛṣayaḥ-sages; ye-those who; ca-and; devāḥ-demigods; svayam-automatically; sarve-all; na-not; bhaviṣyanti-will exist; amūlāḥ-without roots.

The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots.

Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Kṛṣṇa consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiraṇyākṣa, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. The example of an uprooted tree mentioned here by the demon is very significant. Devotees accept that God is the root of everything. Their example is that just as the stomach is the source of energy of all the limbs of the body, God is the original source of all energy manifested in the material and spiritual worlds; therefore, as supplying food to the stomach is the process to satisfy all the limbs of the body, Kṛṣṇa consciousness, or developing love of Kṛṣṇa, is the sublime method for satisfying the source of all happiness. The demon wants to uproot this source because if the root, God, were to be checked, the activities of the Lord and the devotees would automatically stop. The demon would be very much satisfied by such a situation in society. Demons are always anxious to have a godless society for their sense gratification. According to Śrīdhara Svāmī, this verse means that when the demon would be deprived of his mace by the Supreme Personality of Godhead, not only the neophyte devotees but also the ancient sagacious devotees of the Lord would be very much satisfied.

TEXT 6

sa tudyamāno 'ri-durukta-tomarair

daṁṣṭrāgra-gāṁ gām upalakṣya bhītām

todaṁ mṛṣan niragād ambu-madhyād

grāhāhataḥ sa-kareṇur yathebhaḥ

SYNONYMS

saḥ-He; tudyamānaḥ-being pained; ari-of the enemy; durukta-by the abusive words; tomaraiḥ-by the weapons; daṁṣṭra-agra-on the ends of His tusks; gām-situated; gām-the earth; upalakṣya-seeing; bhītām-frightened; todam-the pain; mṛṣan-bearing; niragāt-He came out; ambu-madhyāt-from the midst of the water; grāha-by a crocodile; āhataḥ-attacked; sa-kareṇuḥ-along with a she-elephant; yathā-as; ibhaḥ-an elephant.

Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.

The Māyāvādī philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Māyāvādī philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists.

TEXT 7

taṁ niḥsarantaṁ salilād anudruto

hiraṇya-keśo dviradaṁ yathā jhaṣaḥ

karāla-daṁṣṭro 'śani-nisvano 'bravīd

gata-hriyāṁ kiṁ tv asatāṁ vigarhitam

SYNONYMS

tam-Him; niḥsarantam-coming out; salilāt-from the water; anudrutaḥ-chased; hiraṇya-keśaḥ-having golden hair; dviradam-an elephant; yathā-as; jhaṣaḥ-a crocodile; karāla-daṁṣṭraḥ-having fearful teeth; aśani-nisvanaḥ-roaring like thunder; abravīt-he said; gata-hriyām-for those who are shameless; kim-what; tu-indeed; asatām-for the wretches; vigarhitam-reproachable.

The demon, who had golden hair on his head and fearful tusks, gave chase to the Lord while He was rising from the water, even as an alligator would chase an elephant. Roaring like thunder, he said: Are You not ashamed of running away before a challenging adversary? There is nothing reproachable for shameless creatures!

When the Lord was coming out of the water, taking the earth in His arms to deliver it, the demon derided Him with insulting words, but the Lord did not care because He was very conscious of His duty. For a dutiful man there is nothing to fear. Similarly, those who are powerful have no fear of derision or unkind words from an enemy. The Lord had nothing to fear from anyone, yet He was merciful to His enemy by neglecting him. Although apparently He fled from the challenge, it was just to protect the earth from calamity that He tolerated Hiraṇyākṣa's deriding words.

TEXT 8

sa gām udastāt salilasya gocare

vinyasya tasyām adadhāt sva-sattvam

abhiṣṭuto viśva-sṛjā prasūnair

āpūryamāṇo vibudhaiḥ paśyato 'reḥ

SYNONYMS

saḥ-the Lord; gām-the earth; udastāt-on the surface; salilasya-of the water; gocare-within His sight; vinyasya-having placed; tasyām-to the earth; adadhāt-He invested; sva-His own; sattvam-existence; abhiṣṭutaḥ-praised; viśva-sṛjā-by Brahmā (the creator of the universe); prasūnaiḥ-by flowers; āpūryamāṇaḥ-becoming satisfied; vibudhaiḥ-by the demigods; paśyataḥ-while looking on; areḥ-the enemy.

The Lord placed the earth within His sight on the surface of the water and transferred to her His own energy in the form of the ability to float on the water. While the enemy stood looking on, Brahmā, the creator of the universe, extolled the Lord, and the other demigods rained flowers on Him.

Those who are demons cannot understand how the Supreme Personality of Godhead floated the earth on water, but to devotees of the Lord this is not a very wonderful act. Not only the earth but many, many millions of planets are floating in the air, and this floating power is endowed upon them by the Lord; there is no other possible explanation. The materialists can explain that the planets are floating by the law of gravitation, but the law of gravitation works under the control or direction of the Supreme Lord. That is the version of Bhagavad-gītā, which confirms, by the Lord's statement, that behind the material laws or nature's laws and behind the growth, maintenance, production and evolution of all the planetary systems-behind everything-is the Lord's direction. The Lord's activities could be appreciated only by the demigods, headed by Brahmā, and therefore when they saw the uncommon prowess of the Lord in keeping the earth on the surface of the water, they showered flowers on Him in appreciation of His transcendental activity.

TEXT 9

parānuṣaktaṁ tapanīyopakalpaṁ

mahā-gadaṁ kāñcana-citra-daṁśam

marmāṇy abhīkṣṇaṁ pratudantaṁ duruktaiḥ

pracaṇḍa-manyuḥ prahasaṁs taṁ babhāṣe

SYNONYMS

parā-from behind; anuṣaktam-who followed very closely; tapanīya-upakalpam-who had a considerable amount of gold ornaments; mahā-gadam-with a great mace; kāñcana-golden; citra-beautiful; daṁśam-armor; marmāṇi-the core of the heart; abhīkṣṇam-constantly; pratudantam-piercing; duruktaiḥ-by abusive words; pracaṇḍa-terrible; manyuḥ-anger; prahasan-laughing; tam-to him; babhāṣe-He said.

The demon, who had a wealth of ornaments, bangles and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to him, He expressed His terrible anger.

The Lord could have chastised the demon immediately while the demon was deriding the Lord with ill words, but the Lord tolerated him to please the demigods and to show that they should not be afraid of demons while discharging their duties. Therefore His toleration was displayed mainly to drive away the fears of the demigods, who should know that the Lord is always present to protect them. The demon's derision of the Lord was just like the barking of dogs; the Lord did not care about it, since He was doing His own work in delivering the earth from the midst of the water. Materialistic demons always possess large amounts of gold in various shapes, and they think that a large amount of gold, physical strength and popularity can save them from the wrath of the Supreme Personality of Godhead.

TEXT 10

śrī-bhagavān uvāca

satyaṁ vayaṁ bho vana-gocarā mṛgā

yuṣmad-vidhān mṛgaye grāma-siṁhān

na mṛtyu-pāśaiḥ pratimuktasya vīrā

vikatthanaṁ tava gṛhṇanty abhadra

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; satyam-indeed; vayam-We; bhoḥ-O; vana-gocarāḥ-dwelling in the forest; mṛgāḥ-creatures; yuṣmat-vidhān-like you; mṛgaye-I am searching to kill; grāma-siṁhān-dogs; na-not; mṛtyu-pāśaiḥ-by the bonds of death; pratimuktasya-of one who is bound; vīrāḥ-the heroes; vikatthanam-loose talk; tava-your; gṛhṇanti-take notice of; abhadra-O mischievous one.

The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death.

Demons and atheistic persons can go on insulting the Supreme Personality of Godhead, but they forget that they are subjected to the laws of birth and death. They think that simply by decrying the existence of the Supreme Lord or defying His stringent laws of nature, one can be freed from the clutches of birth and death. In Bhagavad-gītā it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death.

TEXT 11

ete vayaṁ nyāsa-harā rasaukasāṁ

gata-hriyo gadayā drāvitās te

tiṣṭhāmahe 'thāpi kathañcid ājau

stheyaṁ kva yāmo balinotpādya vairam

SYNONYMS

ete-Ourselves; vayam-We; nyāsa-of the charge; harāḥ-thieves; rasā-okasām-of the inhabitants of Rasātala; gata-hriyaḥ-shameless; gadayā-by the mace; drāvitāḥ-chased; te-your; tiṣṭhāmahe-We shall stay; atha api-nevertheless; kathañcit-somehow; ājau-on the battlefield; stheyam-We must stay; kva-where; yāmaḥ-can We go; balinā-with a powerful enemy; utpādya-having created; vairam-enmity.

Certainly We have stolen the charge of the inhabitants of Rasātala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go.

The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes.

TEXT 12

tvaṁ pad-rathānāṁ kila yūthapādhipo

ghaṭasva no 'svastaya āśv anūhaḥ

saṁsthāpya cāsmān pramṛjāśru svakānāṁ

yaḥ svāṁ pratijñāṁ nātipiparty asabhyaḥ

SYNONYMS

tvam-you; pad-rathānām-of foot soldiers; kila-indeed; yūthapa-of the leaders; adhipaḥ-the commander; ghaṭasva-take steps; naḥ-Our; asvastaye-for defeat; āśu-promptly; anūhaḥ-without consideration; saṁsthāpya-having killed; ca-and; asmān-Us; pramṛja-wipe away; aśru-tears; svakānām-of your kith and kin; yaḥ-he who; svām-his own; pratijñām-promised word; na-not; atipiparti-fulfills; asabhyaḥ-not fit to sit in an assembly.

You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word.

A demon may be a great soldier and commander of a large number of infantry, but in the presence of the Supreme Personality of Godhead he is powerless and is destined to die. The Lord, therefore, challenged the demon not to go away, but to fulfill his promised word to kill Him.

TEXT 13

maitreya uvāca

so 'dhikṣipto bhagavatā

pralabdhaś ca ruṣā bhṛśam

ājahārolbaṇaṁ krodhaṁ

krīḍyamāno 'hi-rāḍ iva

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; saḥ-the demon; adhikṣiptaḥ-having been insulted; bhagavatā-by the Personality of Godhead; pralabdhaḥ-ridiculed; ca-and; ruṣā-angry; bhṛśam-greatly; ājahāra-collected; ulbaṇam-great; krodham-anger; krīḍyamānaḥ-being played with; ahi-rāṭ-a great cobra; iva-like.

Śrī Maitreya said: The demon, being thus challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra.

A cobra is very fierce before ordinary persons, but before an enchanter who can play with him, he is a plaything. Similarly, a demon may be very powerful in his own domain, but before the Lord he is insignificant. The demon Rāvaṇa was a fierce figure before the demigods, but when he was before Lord Rāmacandra he trembled and prayed to his deity, Lord Śiva, but to no avail.

TEXT 14

sṛjann amarṣitaḥ śvāsān

manyu-pracalitendriyaḥ

āsādya tarasā daityo

gadayā nyahanad dharim

SYNONYMS

sṛjan-giving out; amarṣitaḥ-being angry; śvāsān-breaths; manyu-by wrath; pracalita-agitated; indriyaḥ-whose senses; āsādya-attacking; tarasā-quickly; daityaḥ-the demon; gadayā-with his mace; nyahanat-struck; harim-Lord Hari.

Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace.

TEXT 15

bhagavāṁs tu gadā-vegaṁ

visṛṣṭaṁ ripuṇorasi

avañcayat tiraścīno

yogārūḍha ivāntakam

SYNONYMS

bhagavān-the Lord; tu-however; gadā-vegam-the blow of the mace; visṛṣṭam-thrown; ripuṇā-by the enemy; urasi-at His breast; avañcayat-dodged; tiraścīnaḥ-aside; yoga-ārūḍhaḥ-an accomplished yogī; iva-like; antakam-death.

The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.

The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.

TEXT 16

punar gadāṁ svām ādāya

bhrāmayantam abhīkṣṇaśaḥ

abhyadhāvad dhariḥ kruddhaḥ

saṁrambhād daṣṭa-dacchadam

SYNONYMS

punaḥ-again; gadām-mace; svām-his; ādāya-having taken; bhrāmayantam-brandishing; abhīkṣṇaśaḥ-repeatedly; abhyadhāvat-rushed to meet; hariḥ-the Personality of Godhead; kruddhaḥ-angry; saṁrambhāt-in rage; daṣṭa-bitten; dacchadam-his lip.

The Personality of Godhead now exhibited His anger and rushed to meet the demon, who bit his lip in rage, took up his mace again and began to repeatedly brandish it about.

TEXT 17

tataś ca gadayārātiṁ

dakṣiṇasyāṁ bhruvi prabhuḥ

ājaghne sa tu tāṁ saumya

gadayā kovido 'hanat

SYNONYMS

tataḥ-then; ca-and; gadayā-with His mace; arātim-the enemy; dakṣiṇasyām-on the right; bhruvi-on the brow; prabhuḥ-the Lord; ājaghne-struck; saḥ-the Lord; tu-but; tām-the mace; saumya-O gentle Vidura; gadayā-with his mace; kovidaḥ-expert; ahanat-he saved himself.

Then with His mace the Lord struck the enemy on the right of his brow, but since the demon was expert in fighting, O gentle Vidura, he protected himself by a maneuver of his own mace.

TEXT 18

evaṁ gadābhyāṁ gurvībhyāṁ

haryakṣo harir eva ca

jigīṣayā susaṁrabdhāv

anyonyam abhijaghnatuḥ

SYNONYMS

evam-in this way; gadābhyām-with their maces; gurvībhyām-huge; haryakṣaḥ-the demon Haryakṣa (Hiraṇyākṣa); hariḥ-Lord Hari; eva-certainly; ca-and; jigīṣayā-with a desire for victory; susaṁrabdhau-enraged; anyonyam-each other; abhijaghnatuḥ-they struck.

In this way, the demon Haryakṣa and the Lord, the Personality of Godhead, struck each other with their huge maces, each enraged and seeking his own victory.

Haryakṣa is another name for Hiraṇyākṣa, the demon.

TEXT 19

tayoḥ spṛdhos tigma-gadāhatāṅgayoḥ

kṣatāsrava-ghrāṇa-vivṛddha-manyvoḥ

vicitra-mārgāṁś carator jigīṣayā

vyabhād ilāyām iva śuṣmiṇor mṛdhaḥ

SYNONYMS

tayoḥ-them; spṛdhoḥ-the two combatants; tigma-pointed; gadā-by the maces; āhata-injured; aṅgayoḥ-their bodies; kṣata-āsrava-blood coming out from the injuries; ghrāṇa-smell; vivṛddha-increased; manyvoḥ-anger; vicitra-of various kinds; mārgān-maneuvers; caratoḥ-performing; jigīṣayā-with a desire to win; vyabhāt-it looked like; ilāyām-for the sake of a cow (or the earth); iva-like; śuṣmiṇoḥ-of two bulls; mṛdhaḥ-an encounter.

There was keen rivalry between the two combatants; both had sustained injuries on their bodies from the blows of each other's pointed maces, and each grew more and more enraged at the smell of blood on his person. In their eagerness to win, they performed maneuvers of various kinds, and their contest looked like an encounter between two forceful bulls for the sake of a cow.

Here the earth planet is called ilā. This earth was formerly known as Ilāvṛta-varṣa, and when Mahārāja Parīkṣit ruled the earth it was called Bhārata-varṣa. Actually, Bhārata-varṣa is the name for the entire planet, but gradually Bhārata-varṣa has come to mean India. As India has recently been divided into Pakistan and Hindustan, similarly the earth was formerly called Ilāvṛta-varṣa, but gradually as time passed it was divided by national boundaries.

TEXT 20

daityasya yajñāvayavasya māyā-

gṛhīta-vārāha-tanor mahātmanaḥ

kauravya mahyāṁ dviṣator vimardanaṁ

didṛkṣur āgād ṛṣibhir vṛtaḥ svarāṭ

SYNONYMS

daityasya-of the demon; yajña-avayavasya-of the Personality of Godhead (of whose body yajña is a part); māyā-through His potency; gṛhīta-was assumed; vārāha-of a boar; tanoḥ-whose form; mahā-ātmanaḥ-of the Supreme Lord; kauravya-O Vidura (descendant of Kuru); mahyām-for the sake of the world; dviṣatoḥ-of the two enemies; vimardanam-the fight; didṛkṣuḥ-desirous to see; āgāt-came; ṛṣibhiḥ-by the sages; vṛtaḥ-accompanied; svarāṭ-Brahmā.

O descendant of Kuru, Brahmā, the most independent demigod of the universe, accompanied by his followers, came to see the terrible fight for the sake of the world between the demon and the Personality of Godhead, who appeared in the form of a boar.

The fight between the Lord, the Supreme Personality of Godhead, and the demon is compared to a fight between bulls for the sake of a cow. The earth planet is also called go, or cow. As bulls fight between themselves to ascertain who will have union with a cow, there is always a constant fight between the demons and the Supreme Lord or His representative for supremacy over the earth. Here the Lord is significantly described as yajñāvayava. One should not consider the Lord to have the body of an ordinary boar. He can assume any form, and He possesses all such forms eternally. It is from Him that all other forms have emanated. This boar form is not to be considered the form of an ordinary hog; His body is actually full of yajña, or worshipful offerings. Yajña (sacrifices) are offered to Viṣṇu. Yajña means the body of Viṣṇu. His body is not material; therefore He should not be taken to be an ordinary boar.

Brahmā is described in this verse as svarāṭ. Actually, full independence is exclusive to the Lord Himself, but as part and parcel of the Supreme Lord, every living entity has a minute quantity of independence. Each and every one of the living entities within this universe has this minute independence, but Brahmā, being the chief of all living entities, has a greater potential of independence than any other. He is the representative of Kṛṣṇa, the Supreme Personality of Godhead, and has been assigned to preside over universal affairs. All other demigods work for him; therefore he is described here as svarāṭ. He is always accompanied by great sages and transcendentalists, all of whom came to see the bullfight between the demon and the Lord.

TEXT 21

āsanna-śauṇḍīram apeta-sādhvasaṁ

kṛta-pratīkāram ahārya-vikramam

vilakṣya daityaṁ bhagavān sahasra-ṇīr

jagāda nārāyaṇam ādi-sūkaram

SYNONYMS

āsanna-attained; śauṇḍīram-power; apeta-devoid of; sādhvasam-fear; kṛta-making; pratīkāram-opposition; ahārya-unopposable; vikramam-having power; vilakṣya-having seen; daityam-the demon; bhagavān-the worshipful Brahmā; sahasra-nīḥ-the leader of thousands of sages; jagāda-addressed; nārāyaṇam-Lord Nārāyaṇa; ādi-the original; sūkaram-having the form of a boar.

After arriving at the place of combat, Brahmā, the leader of thousands of sages and transcendentalists, saw the demon, who had attained such unprecedented power that no one could fight with him. Brahmā then addressed Nārāyaṇa, who was assuming the form of a boar for the first time.

TEXTS 22–23

brahmovāca

eṣa te deva devānām

aṅghri-mūlam upeyuṣām

viprāṇāṁ saurabheyīṇāṁ

bhūtānām apy anāgasām

āgas-kṛd bhaya-kṛd duṣkṛd

asmad-rāddha-varo 'suraḥ

anveṣann apratiratho

lokān aṭati kaṇṭakaḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; eṣaḥ-this demon; te-Your; deva-O Lord; devānām-to the demigods; aṅghri-mūlam-Your feet; upeyuṣām-to those having obtained; viprāṇām-to the brāhmaṇas; saurabheyīṇām-to the cows; bhūtānām-to ordinary living entities; api-also; anāgasām-innocent; āgaḥ-kṛt-an offender; bhaya-kṛt-a source of fear; duṣkṛt-wrongdoer; asmat-from me; rāddha-varaḥ-having attained a boon; asuraḥ-a demon; anveṣan-searching; apratirathaḥ-having no proper combatant; lokān-all over the universe; aṭati-he wanders; kaṇṭakaḥ-being a pinprick for everyone.

Lord Brahmā said: My dear Lord, this demon has proved to be a constant pinprick to the demigods, the brāhmaṇas, the cows and innocent persons who are spotless and always dependent upon worshiping Your lotus feet. He has become a source of fear by unnecessarily harassing them. Since he has attained a boon from me, he has become a demon, always searching for a proper combatant, wandering all over the universe for this infamous purpose.

There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brāhmaṇas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brāhmaṇas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Śiva who obtained a boon from Lord Śiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Śiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.

TEXT 24

mainaṁ māyāvinaṁ dṛptaṁ

niraṅkuśam asattamam

ākrīḍa bālavad deva

yathāśīviṣam utthitam

SYNONYMS

mā-do not; enam-him; māyā-vinam-skilled in conjuring tricks; dṛptam-arrogant; niraṅkuśam-self-sufficient; asat-tamam-most wicked; ākrīḍa-play with; bāla-vat-like a child; deva-O Lord; yathā-as; āśīviṣam-a serpent; utthitam-aroused.

Lord Brahmā continued: My dear Lord, there is no need to play with this serpentine demon, who is always very skilled in conjuring tricks and is arrogant, self-sufficient and most wicked.

No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. Similarly, the Lord could have killed the demon at once, but He played with him in the same way as a child plays with a snake before killing it. Brahmā requested, however, that since the demon was more wicked and undesirable than a serpent, there was no need to play with him. It was his wish that he be killed at once, without delay.

TEXT 25

na yāvad eṣa vardheta

svāṁ velāṁ prāpya dāruṇaḥ

svāṁ deva māyām āsthāya

tāvaj jahy agham acyuta

SYNONYMS

na yāvat-before; eṣaḥ-this demon; vardheta-may increase; svām-his own; velām-demoniac hour; prāpya-having reached; dāruṇaḥ-formidable; svām-Your own; deva-O Lord; māyām-internal potency; āsthāya-using; tāvat-at once; jahi-kill; agham-the sinful one; acyuta-O infallible one.

Brahmā continued: My dear Lord, You are infallible. Please kill this sinful demon before the demoniac hour arrives and he presents another formidable approach favorable to him. You can kill him by Your internal potency without doubt.

TEXT 26

eṣā ghoratamā sandhyā

loka-cchambaṭ-karī prabho

upasarpati sarvātman

surāṇāṁ jayam āvaha

SYNONYMS

eṣā-this; ghora-tamā-darkest; sandhyā-evening time; loka-the world; chambaṭ-karī-destroying; prabho-O Lord; upasarpati-is approaching; sarva-ātman-O Soul of all souls; surāṇām-to the demigods; jayam-victory; āvaha-bring.

My Lord, the darkest evening, which covers the world, is fast approaching. Since You are the Soul of all souls, kindly kill him and win victory for the demigods.

TEXT 27

adhunaiṣo 'bhijin nāma

yogo mauhūrtiko hy agāt

śivāya nas tvaṁ suhṛdām

āśu nistara dustaram

SYNONYMS

adhunā-now; eṣaḥ-this; abhijit nāma-called abhijit; yogaḥ-auspicious; mauhūrtikaḥ-moment; hi-indeed; agāt-has almost passed; śivāya-for the welfare; naḥ-of us; tvam-You; suhṛdām-of Your friends; āśu-quickly; nistara-dispose of; dustaram-the formidable foe.

The auspicious period known as abhijit, which is most opportune for victory, commenced at midday and has all but passed; therefore, in the interest of Your friends, please dispose of this formidable foe quickly.

TEXT 28

diṣṭyā tvāṁ vihitaṁ mṛtyum

ayam āsāditaḥ svayam

vikramyainaṁ mṛdhe hatvā

lokān ādhehi śarmaṇi

SYNONYMS

diṣṭyā-by fortune; tvām-to You; vihitam-ordained; mṛtyum-death; ayam-this demon; āsāditaḥ-has come; svayam-of his own accord; vikramya-exhibiting Your prowess; enam-him; mṛdhe-in the duel; hatvā-killing; lokān-the worlds; ādhehi-establish; śarmaṇi-in peace.

This demon, luckily for us, has come of his own accord to You, his death ordained by You; therefore, exhibiting Your ways, kill him in the duel and establish the worlds in peace.

Thus end the Bhaktivedanta purports of the Third Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between Lord Boar and the Demon Hiraṇyākṣa."

Chapter Nineteen

The Killing of the Demon Hiraṇyākṣa

TEXT 1

maitreya uvāca

avadhārya viriñcasya

nirvyalīkāmṛtaṁ vacaḥ

prahasya prema-garbheṇa

tad apāṅgena so 'grahīt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; avadhārya-after hearing; viriñcasya-of Lord Brahmā; nirvyalīka-free from all sinful purposes; amṛtam-nectarean; vacaḥ-words; prahasya-heartily laughing; prema-garbheṇa-laden with love; tat-those words; apāṅgena-with a glance; saḥ-the Supreme Personality of Godhead; agrahīt-accepted.

Śrī Maitreya said: After hearing the words of Brahmā, the creator, which were free from all sinful purposes and as sweet as nectar, the Lord heartily laughed and accepted his prayer with a glance laden with love.

The word nirvyalīka is very significant. The prayers of the demigods or devotees of the Lord are free from all sinful purposes, but the prayers of demons are always filled with sinful purposes. The demon Hiraṇyākṣa became powerful by deriving a boon from Brahmā, and after attaining that boon he created a disturbance because of his sinful intentions. The prayers of Brahmā and other demigods are not to be compared to the prayers of the demons. Their purpose is to please the Supreme Lord; therefore the Lord smiled and accepted the prayer to kill the demon. Demons, who are never interested in praising the Supreme Personality of Godhead because they have no information of Him, go to the demigods, and in Bhagavad-gītā this is condemned. Persons who go to the demigods and pray for advancement in sinful activities are considered to be bereft of all intelligence. Demons have lost all intelligence because they do not know what is actually their self-interest. Even if they have information of the Supreme Personality of Godhead, they decline to approach Him; it is not possible for them to get their desired boons from the Supreme Lord because their purposes are always sinful. It is said that the dacoits in Bengal used to worship the goddess Kālī for fulfillment of their sinful desires to plunder others' property, but they never went to a Viṣṇu temple because they might have been unsuccessful in praying to Viṣṇu. Therefore the prayers of the demigods or the devotees of the Supreme Personality of Godhead are always untinged by sinful purposes.

TEXT 2

tataḥ sapatnaṁ mukhataś

carantam akuto-bhayam

jaghānotpatya gadayā

hanāv asuram akṣajaḥ

SYNONYMS

tataḥ-then; sapatnam-enemy; mukhataḥ-in front of Him; carantam-stalking; akutaḥ-bhayam-fearlessly; jaghāna-struck; utpatya-after springing up; gadayā-with His mace; hanau-at the chin; asuram-the demon; akṣa-jaḥ-the Lord, who was born from the nostril of Brahmā.

The Lord, who had appeared from the nostril of Brahmā, sprang and aimed His mace at the chin of His enemy, the Hiraṇyākṣa demon, who was stalking fearlessly before Him.

TEXT 3

sā hatā tena gadayā

vihatā bhagavat-karāt

vighūrṇitāpatad reje

tad adbhutam ivābhavat

SYNONYMS

sā-that mace; hatā-struck; tena-by Hiraṇyākṣa; gadayā-with his mace; vihatā-slipped; bhagavat-of the Supreme Personality of Godhead; karāt-from the hand; vighūrṇitā-whirling; apatat-fell down; reje-was shining; tat-that; adbhutam-miraculous; iva-indeed; abhavat-was.

Struck by the demon's mace, however, the Lord's mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.

TEXT 4

sa tadā labdha-tīrtho 'pi

na babādhe nirāyudham

mānayan sa mṛdhe dharmaṁ

viṣvaksenaṁ prakopayan

SYNONYMS

saḥ-that Hiraṇyākṣa; tadā-then; labdha-tīrthaḥ-having gained an excellent opportunity; api-although; na-not; babādhe-attacked; nirāyudham-having no weapon; mānayan-respecting; saḥ-Hiraṇyākṣa; mṛdhe-in battle; dharmam-the code of combat; viṣvaksenam-the Supreme Personality of Godhead; prakopayan-making angry.

Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.

TEXT 5

gadāyām apaviddhāyāṁ

hāhā-kāre vinirgate

mānayām āsa tad-dharmaṁ

sunābhaṁ cāsmarad vibhuḥ

SYNONYMS

gadāyām-as His mace; apaviddhāyām-fell; hāhā-kāre-a cry of alarm; vinirgate-arose; mānayām āsa-acknowledged; tat-of Hiraṇyākṣa; dharmam-righteousness; sunābham-the Sudarśana cakra; ca-and; asmarat-remembered; vibhuḥ-the Supreme Personality of Godhead.

As the Lord's mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and ṛṣis, the Personality of Godhead acknowledged the demon's love of righteousness and therefore invoked His Sudarśana discus.

TEXT 6

taṁ vyagra-cakraṁ diti-putrādhamena

sva-pārṣada-mukhyena viṣajjamānam

citrā vāco 'tad-vidāṁ khe-carāṇāṁ

tatra smāsan svasti te 'muṁ jahīti

SYNONYMS

tam-unto the Personality of Godhead; vyagra-revolving; cakram-whose discus; diti-putra-son of Diti; adhamena-vile; sva-pārṣada-of His associates; mukhyena-with the chief; viṣajjamānam-playing; citrāḥ-various; vācaḥ-expressions; a-tat-vidām-of those who did not know; khe-carāṇām-flying in the sky; tatra-there; sma āsan-occurred; svasti-fortune; te-unto You; amum-him; jahi-please kill; iti-thus.

As the discus began to revolve in the Lord's hands and the Lord contended at close quarters with the chief of His Vaikuṇṭha attendants, who had been born as Hiraṇyākṣa, a vile son of Diti, there issued from every direction strange expressions uttered by those who were witnessing from airplanes. They had no knowledge of the Lord's reality, and they cried, "May victory attend You! Pray dispatch him. Play no more with him."

TEXT 7

sa taṁ niśāmyātta-rathāṅgam agrato

vyavasthitaṁ padma-palāśa-locanam

vilokya cāmarṣa-pariplutendriyo

ruṣā sva-danta-cchadam ādaśac chvasan

SYNONYMS

saḥ-that demon; tam-the Supreme Personality of Godhead; niśāmya-after seeing; ātta-rathāṅgam-armed with the Sudarśana disc; agrataḥ-before him; vyavasthitam-standing in position; padma-lotus flower; palāśa-petals; locanam-eyes; vilokya-after seeing; ca-and; amarṣa-by indignation; paripluta-overpowered; indriyaḥ-his senses; ruṣā-with great resentment; sva-danta-chadam-his own lip; ādaśat-bit; śvasan-hissing.

When the demon saw the Personality of Godhead, who had eyes just like lotus petals, standing in position before him, armed with His Sudarśana discus, his senses were overpowered by indignation. He began to hiss like a serpent, and he bit his lip in great resentment.

TEXT 8

karāla-daṁṣṭraś cakṣurbhyāṁ

sañcakṣāṇo dahann iva

abhiplutya sva-gadayā

hato 'sīty āhanad dharim

SYNONYMS

karāla-fearful; daṁṣṭraḥ-having tusks; cakṣurbhyām-with both eyes; sañcakṣāṇaḥ-staring; dahan-burning; iva-as if; abhiplutya-attacking; sva-gadayā-with his own club; hataḥ-slain; asi-You are; iti-thus; āhanat-struck; harim-at Hari.

The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, "You are slain!"

TEXT 9

padā savyena tāṁ sādho

bhagavān yajña-sūkaraḥ

līlayā miṣataḥ śatroḥ

prāharad vāta-raṁhasam

SYNONYMS

padā-with His foot; savyena-left; tām-that mace; sādho-O Vidura; bhagavān-the Supreme Personality of Godhead; yajña-sūkaraḥ-in His boar form, the enjoyer of all sacrifices; līlayā-playfully; miṣataḥ-looking on; śatroḥ-of His enemy (Hiraṇyākṣa); prāharat-knocked down; vāta-raṁhasam-having the force of a tempest.

O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest.

TEXT 10

āha cāyudham ādhatsva

ghaṭasva tvaṁ jigīṣasi

ity uktaḥ sa tadā bhūyas

tāḍayan vyanadad bhṛśam

SYNONYMS

āha-He said; ca-and; āyudham-weapon; ādhatsva-take up; ghaṭasva-try; tvam-you; jigīṣasi-are eager to conquer; iti-thus; uktaḥ-challenged; saḥ-Hiraṇyākṣa; tadā-at that time; bhūyaḥ-again; tāḍayan-striking at; vyanadat-roared; bhṛśam-loudly.

The Lord then said: "Take up your weapon and try again, eager as you are to conquer Me." Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared.

TEXT 11

tāṁ sa āpatatīṁ vīkṣya

bhagavān samavasthitaḥ

jagrāha līlayā prāptāṁ

garutmān iva pannagīm

SYNONYMS

tām-that mace; saḥ-He; āpatatīm-flying toward; vīkṣya-after seeing; bhagavān-the Supreme Personality of Godhead; samavasthitaḥ-stood firmly; jagrāha-caught; līlayā-easily; prāptām-entered into His presence; garutmān-Garuḍa; iva-as; pannagīm-a serpent.

When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuḍa, the king of birds, would seize a serpent.

TEXT 12

sva-pauruṣe pratihate

hata-māno mahāsuraḥ

naicchad gadāṁ dīyamānāṁ

hariṇā vigata-prabhaḥ

SYNONYMS

sva-pauruṣe-his valor; pratihate-frustrated; hata-destroyed; mānaḥ-pride; mahā-asuraḥ-the great demon; na aicchat-desired not (to take); gadām-the mace; dīyamānām-being offered; hariṇā-by Hari; vigata-prabhaḥ-reduced in splendor.

His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead.

TEXT 13

jagrāha tri-śikhaṁ śūlaṁ

jvalaj-jvalana-lolupam

yajñāya dhṛta-rūpāya

viprāyābhicaran yathā

SYNONYMS

jagrāha-took up; tri-śikham-three-pointed; śūlam-trident; jvalat-flaming; jvalana-fire; lolupam-rapacious; yajñāya-at the enjoyer of all sacrifices; dhṛta-rūpāya-in the form of Varāha; viprāya-unto a brāhmaṇa; abhicaran-acting malevolently; yathā-as.

He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brāhmaṇa.

TEXT 14

tad ojasā daitya-mahā-bhaṭārpitaṁ

cakāsad antaḥ-kha udīrṇa-dīdhiti

cakreṇa ciccheda niśāta-neminā

harir yathā tārkṣya-patatram ujjhitam

SYNONYMS

tat-that trident; ojasā-with all his strength; daitya-among the demons; mahā-bhaṭa-by the mighty fighter; arpitam-hurled; cakāsat-shining; antaḥ-khe-in the middle of the sky; udīrṇa-increased; dīdhiti-illumination; cakreṇa-by the Sudarśana disc; ciccheda-He cut to pieces; niśāta-sharpened; neminā-rim; hariḥ-Indra; yathā-as; tārkṣya-of Garuḍa; patatram-the wing; ujjhitam-abandoned.

Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.

The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.

TEXT 15

vṛkṇe sva-śūle bahudhāriṇā hareḥ

pratyetya vistīrṇam uro vibhūtimat

pravṛddha-roṣaḥ sa kaṭhora-muṣṭinā

nadan prahṛtyāntaradhīyatāsuraḥ

SYNONYMS

vṛkṇe-when cut; sva-śūle-his trident; bahudhā-to many pieces; ariṇā-by the Sudarśana cakra; hareḥ-of the Supreme Personality of Godhead; pratyetya-after advancing toward; vistīrṇam-broad; uraḥ-chest; vibhūti-mat-the abode of the goddess of fortune; pravṛddha-having been increased; roṣaḥ-anger; saḥ-Hiraṇyākṣa; kaṭhora-hard; muṣṭinā-with his fist; nadan-roaring; prahṛtya-after striking; antaradhīyata-disappeared; asuraḥ-the demon.

The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord's broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.

Śrīvatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuṇṭhaloka or in Goloka Vṛndāvana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Śrīvatsa mark on the chest of the Lord He is distinguished from all others.

TEXT 16

tenettham āhataḥ kṣattar

bhagavān ādi-sūkaraḥ

nākampata manāk kvāpi

srajā hata iva dvipaḥ

SYNONYMS

tena-by Hiraṇyākṣa; ittham-thus; āhataḥ-struck; kṣattaḥ-O Vidura; bhagavān-the Supreme Personality of Godhead; ādi-sūkaraḥ-the first boar; na akampata-did not feel quaking; manāk-even slightly; kva api-anywhere; srajā-by a garland of flowers; hataḥ-struck; iva-as; dvipaḥ-an elephant.

Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers.

As previously explained, the demon was originally a servitor of the Lord in Vaikuṇṭha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa's striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack.

TEXT 17

athorudhāsṛjan māyāṁ

yoga-māyeśvare harau

yāṁ vilokya prajās trastā

menire 'syopasaṁyamam

SYNONYMS

atha-then; urudhā-in many ways; asṛjat-he cast; māyām-conjuring tricks; yoga-māyā-īśvare-the Lord of yogamāyā; harau-at Hari; yām-which; vilokya-after seeing; prajāḥ-the people; trastāḥ-fearful; menire-thought; asya-of this universe; upasaṁyamam-the dissolution.

The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yogamāyā. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.

The fighting enjoyment of the Supreme Lord with His devotee, who had been converted into a demon, appeared severe enough to bring about the dissolution of the universe. This is the greatness of the Supreme Personality of Godhead; even the wavering of His little finger appears to be a great and very dangerous movement in the eyes of the inhabitants of the universe.

TEXT 18

pravavur vāyavaś caṇḍās

tamaḥ pāṁsavam airayan

digbhyo nipetur grāvāṇaḥ

kṣepaṇaiḥ prahitā iva

SYNONYMS

pravavuḥ-were blowing; vāyavaḥ-winds; caṇḍāḥ-fierce; tamaḥ-darkness; pāṁsavam-caused by dust; airayan-were spreading; digbhyaḥ-from every direction; nipetuḥ-came down; grāvāṇaḥ-stones; kṣepaṇaiḥ-by machine guns; prahitāḥ-thrown; iva-as if.

Fierce winds began to blow from all directions, spreading darkness occasioned by dust and hail storms; stones came in volleys from every corner, as if thrown by machine guns.

TEXT 19

dyaur naṣṭa-bhagaṇābhraughaiḥ

sa-vidyut-stanayitnubhiḥ

varṣadbhiḥ pūya-keśāsṛg-

viṇ-mūtrāsthīni cāsakṛt

SYNONYMS

dyauḥ-the sky; naṣṭa-having disappeared; bha-gaṇa-luminaries; abhra-of clouds; oghaiḥ-by masses; sa-accompanied by; vidyut-lightning; stanayitnubhiḥ-and thunder; varṣadbhiḥ-raining; pūya-pus; keśa-hair; asṛk-blood; viṭ-stool; mūtra-urine; asthīni-bones; ca-and; asakṛt-again and again.

The luminaries in outer space disappeared due to the sky's being overcast with masses of clouds, which were accompanied by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.

TEXT 20

girayaḥ pratyadṛśyanta

nānāyudha-muco 'nagha

dig-vāsaso yātudhānyaḥ

śūlinyo mukta-mūrdhajāḥ

SYNONYMS

girayaḥ-mountains; pratyadṛśyanta-appeared; nānā-various; āyudha-weapons; mucaḥ-discharging; anagha-O sinless Vidura; dik-vāsasaḥ-naked; yātudhānyaḥ-demonesses; śūlinyaḥ-armed with tridents; mukta-hanging loose; mūrdhajāḥ-hair.

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.

TEXT 21

bahubhir yakṣa-rakṣobhiḥ

patty-aśva-ratha-kuñjaraiḥ

ātatāyibhir utsṛṣṭā

hiṁsrā vāco 'tivaiśasāḥ

SYNONYMS

bahubhiḥ-by many; yakṣa-rakṣobhiḥ-Yakṣas and Rākṣasas; patti-marching on foot; aśva-on horses; ratha-on chariots; kuñjaraiḥ-or on elephants; ātatāyibhiḥ-ruffians; utsṛṣṭāḥ-were uttered; hiṁsrāḥ-cruel; vācaḥ-words; ati-vaiśasāḥ-murderous.

Cruel and savage slogans were uttered by hosts of ruffian Yakṣas and Rākṣasas, who all either marched on foot or rode on horses, elephants or chariots.

TEXT 22

prāduṣkṛtānāṁ māyānām

āsurīṇāṁ vināśayat

sudarśanāstraṁ bhagavān

prāyuṅkta dayitaṁ tri-pāt

SYNONYMS

prāduṣkṛtānām-displayed; māyānām-the magical forces; āsurīṇām-displayed by the demon; vināśayat-desiring to destroy; sudarśana-astram-the Sudarśana weapon; bhagavān-the Supreme Personality of Godhead; prāyuṅkta-threw; dayitam-beloved; tri-pāt-the enjoyer of all sacrifices.

The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarśana, which was capable of dispersing the magical forces displayed by the demon.

Even famous yogīs and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarśana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durvāsā Muni and Mahārāja Ambarīṣa is a practical example in this matter. Durvāsā Muni wanted to display many magical wonders, but when the Sudarśana cakra appeared, Durvāsā himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pāt, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gītā the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajña. As further described in Bhagavad-gītā, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jñāna, yoga and karma all have to come in the end to the Supreme Lord because vāsudevaḥ sarvam iti [Bg. 7.19]-the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.

TEXT 23

tadā diteḥ samabhavat

sahasā hṛdi vepathuḥ

smarantyā bhartur ādeśaṁ

stanāc cāsṛk prasusruve

SYNONYMS

tadā-at that moment; diteḥ-of Diti; samabhavat-occurred; sahasā-suddenly; hṛdi-in the heart; vepathuḥ-a shudder; smarantyāḥ-recalling; bhartuḥ-of her husband, Kaśyapa; ādeśam-the words; stanāt-from her breast; ca-and; asṛk-blood; prasusruve-flowed.

At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraṇyākṣa. She recalled the words of her husband, Kaśyapa, and blood flowed from her breasts.

At Hiraṇyākṣa's last moment, his mother, Diti, remembered what her husband had said. Although her sons would be demons, they would have the advantage of being killed by the Personality of Godhead Himself. She remembered this incident by the grace of the Lord, and her breasts flowed blood instead of milk. In many instances we find that when a mother is moved by affection for her sons, milk flows from her breasts. In the case of the demon's mother, the blood could not transform into milk, but it flowed down her breasts as it was. Blood transforms into milk. To drink milk is auspicious, but to drink blood is inauspicious, although they are one and the same thing. This formula is applicable in the case of cow's milk also.

TEXT 24

vinaṣṭāsu sva-māyāsu

bhūyaś cāvrajya keśavam

ruṣopagūhamāno 'muṁ

dadṛśe 'vasthitaṁ bahiḥ

SYNONYMS

vinaṣṭāsu-when dispelled; sva-māyāsu-his magic forces; bhūyaḥ-again; ca-and; āvrajya-after coming into the presence; keśavam-the Supreme Personality of Godhead; ruṣā-full of rage; upagūhamānaḥ-embracing; amum-the Lord; dadṛśe-saw; avasthitam-standing; bahiḥ-outside.

When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keśava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms.

In this verse the Lord is addressed as Keśava because He killed the demon Keśī in the beginning of creation. Keśava is also a name of Kṛṣṇa. Kṛṣṇa is the origin of all incarnations, and it is confirmed in Brahma-saṁhitā that Govinda, the Supreme Personality of Godhead, the cause of all causes, exists simultaneously in His different incarnations and expansions. The demon's attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power. He did not know that God is the greatest of the great and the smallest of the small. No one can capture the Supreme Lord or bring Him under his control. But the demoniac person always attempts to measure the length and breadth of the Supreme Lord. By His inconceivable potency the Lord can become the universal form, as explained in Bhagavad-gītā, and at the same time He can remain within the box of His devotees as their worshipable Deity. There are many devotees who keep a statue of the Lord in a small box and carry it with them everywhere; every morning they worship the Lord in the box. The Supreme Lord, Keśava, or the Personality of Godhead, Kṛṣṇa, is not bound by any measurement of our calculation. He can remain with His devotee in any suitable form, yet He is unapproachable by any amount of demoniac activities.

TEXT 25

taṁ muṣṭibhir vinighnantaṁ

vajra-sārair adhokṣajaḥ

kareṇa karṇa-mūle 'han

yathā tvāṣṭraṁ marut-patiḥ

SYNONYMS

tam-Hiraṇyākṣa; muṣṭibhiḥ-with his fists; vinighnantam-striking; vajra-sāraiḥ-as hard as a thunderbolt; adhokṣajaḥ-Lord Adhokṣaja; kareṇa-with the hand; karṇa-mūle-at the root of the ear; ahan-struck; yathā-as; tvāṣṭram-the demon Vṛtra (son of Tvaṣṭā); marut-patiḥ-Indra (lord of the Maruts).

The demon now began to strike the Lord with his hard fists, but Lord Adhokṣaja slapped him in the root of the ear, even as Indra, the lord of the Maruts, hit the demon Vṛtra.

The Lord is explained here to be adhokṣaja, beyond the reach of all material calculation. Akṣaja means "the measurement of our senses," and adhokṣaja means "that which is beyond the measurement of our senses."

TEXT 26

sa āhato viśva-jitā hy avajñayā

paribhramad-gātra udasta-locanaḥ

viśīrṇa-bāhv-aṅghri-śiroruho 'patad

yathā nagendro lulito nabhasvatā

SYNONYMS

saḥ-he; āhataḥ-having been struck; viśva-jitā-by the Supreme Personality of Godhead; hi-though; avajñayā-indifferently; paribhramat-wheeling; gātraḥ-body; udasta-bulged out; locanaḥ-eyes; viśīrṇa-broken; bāhu-arms; aṅghri-legs; śiraḥ-ruhaḥ-hair; apatat-fell down; yathā-like; naga-indraḥ-a gigantic tree; lulitaḥ-uprooted; nabhasvatā-by the wind.

Though struck indifferently by the Lord, the conqueror of all, the demon's body began to wheel. His eyeballs bulged out of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree uprooted by the wind.

It does not take even a moment for the Lord to kill any powerful demon, including Hiraṇyākṣa. The Lord could have killed him long before, but He allowed the demon to display the full extent of his magical feats. One may know that by magical feats, by scientific advancement of knowledge or by material power one cannot become the equal of the Supreme Personality of Godhead. His one signal is sufficient to destroy all our attempts. His inconceivable power, as displayed here, is so strong that the demon, despite all his demoniac maneuvers, was killed by the Lord when the Lord desired, simply by one slap.

TEXT 27

kṣitau śayānaṁ tam akuṇṭha-varcasaṁ

karāla-daṁṣṭraṁ paridaṣṭa-dacchadam

ajādayo vīkṣya śaśaṁsur āgatā

aho imaṁ ko nu labheta saṁsthitim

SYNONYMS

kṣitau-on the ground; śayānam-lying; tam-Hiraṇyākṣa; akuṇṭha-unfaded; varcasam-glow; karāla-fearful; daṁṣṭram-teeth; paridaṣṭa-bitten; dat-chadam-lip; aja-ādayaḥ-Brahmā and others; vīkṣya-having seen; śaśaṁsuḥ-admiringly said; āgatāḥ-arrived; aho-oh; imam-this; kaḥ-who; nu-indeed; labheta-could meet; saṁsthitim-death.

Aja [Brahmā] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The glow of his face was yet unfaded, and Brahmā admiringly said: Oh, who could meet such blessed death?

Although the demon was dead, his bodily luster was unfaded. This is very peculiar because when a man or animal is dead, the body immediately becomes pale, the luster gradually fades, and decomposition takes place. But here, although Hiraṇyākṣa lay dead, his bodily luster was unfaded because the Lord, the Supreme Spirit, was touching his body. One's bodily luster remains fresh only as long as the spirit soul is present. Although the demon's soul had departed his body, the Supreme Spirit touched the body, and therefore his bodily luster did not fade. The individual soul is different from the Supreme Personality of Godhead. One who sees the Supreme Personality of Godhead when he quits his body is certainly very fortunate, and therefore personalities like Brahmā and the other demigods eulogized the death of the demon.

TEXT 28

yaṁ yogino yoga-samādhinā raho

dhyāyanti liṅgād asato mumukṣayā

tasyaiṣa daitya-ṛṣabhaḥ padāhato

mukhaṁ prapaśyaṁs tanum utsasarja ha

SYNONYMS

yam-whom; yoginaḥ-the yogīs; yoga-samādhinā-in mystic trance; rahaḥ-in seclusion; dhyāyanti-meditate upon; liṅgāt-from the body; asataḥ-unreal; mumukṣayā-seeking freedom; tasya-of Him; eṣaḥ-this; daitya-son of Diti; ṛṣabhaḥ-the crest jewel; padā-by a foot; āhataḥ-struck; mukham-countenance; prapaśyan-while gazing on; tanum-the body; utsasarja-he cast off; ha-indeed.

Brahmā continued: He was struck by a forefoot of the Lord, whom yogīs, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has cast off his mortal coil.

The process of yoga is very clearly described in this verse of Śrīmad-Bhāgavatam. It is said here that the ultimate end of the yogīs and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogīs. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gītā, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogī, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmā and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.

TEXT 29

etau tau pārṣadāv asya

śāpād yātāv asad-gatim

punaḥ katipayaiḥ sthānaṁ

prapatsyete ha janmabhiḥ

SYNONYMS

etau-these two; tau-both; pārṣadau-personal assistants; asya-of the Personality of Godhead; śāpāt-because of being cursed; yātau-have gone; asat-gatim-to take birth in a demoniac family; punaḥ-again; katipayaiḥ-a few; sthānam-own place; prapatsyete-will get back; ha-indeed; janmabhiḥ-after births.

These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions.

TEXT 30

devā ūcuḥ

namo namas te 'khila-yajña-tantave

sthitau gṛhītāmala-sattva-mūrtaye

diṣṭyā hato 'yaṁ jagatām aruntudas

tvat-pāda-bhaktyā vayam īśa nirvṛtāḥ

SYNONYMS

devāḥ-the demigods; ūcuḥ-said; namaḥ-obeisances; namaḥ-obeisances; te-unto You; akhila-yajña-tantave-the enjoyer of all sacrifices; sthitau-for the purpose of maintaining; gṛhīta-assumed; amala-pure; sattva-goodness; mūrtaye-form; diṣṭyā-fortunately; hataḥ-slain; ayam-this; jagatām-to the worlds; aruntudaḥ-causing torment; tvat-pāda-to Your feet; bhaktyā-with devotion; vayam-we; īśa-O Lord; nirvṛtāḥ-have attained happiness.

The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.

The material world consists of three modes-goodness, passion and ignorance-but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhāgavatam the stage of pure goodness is called sattvaṁ viśuddham. Viśuddham means "pure." In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viṣṇu form, and Viṣṇu is the enjoyer of all sacrifices.

The sacrifices which are recommended in the Vedas are meant to please the Supreme Personality of Godhead. In ignorance only, people try to satisfy many other agents, but the real purpose of life is to satisfy the Supreme Lord, Viṣṇu. All sacrifices are meant to please the Supreme Lord. The living entities who know this perfectly well are called demigods, godly or almost God. Since the living entity is part and parcel of the Supreme Lord, it is his duty to serve the Lord and please Him. The demigods are all attached to the Personality of Godhead, and for their pleasure the demon, who was a source of trouble to the world, was killed. Purified life is meant to please the Lord, and all sacrifices performed in purified life are called Kṛṣṇa consciousness. This Kṛṣṇa consciousness is developed by devotional service, as clearly mentioned here.

TEXT 31

maitreya uvāca

evaṁ hiraṇyākṣam asahya-vikramaṁ

sa sādayitvā harir ādi-sūkaraḥ

jagāma lokaṁ svam akhaṇḍitotsavaṁ

samīḍitaḥ puṣkara-viṣṭarādibhiḥ

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; evam-thus; hiraṇyākṣam-Hiraṇyākṣa; asahya-vikramam-very powerful; saḥ-the Lord; sādayitvā-after killing; hariḥ-the Supreme Personality of Godhead; ādi-sūkaraḥ-the origin of the boar species; jagāma-returned; lokam-to His abode; svam-own; akhaṇḍita-uninterrupted; utsavam-festival; samīḍitaḥ-being praised; puṣkara-viṣṭara-lotus seat (by Lord Brahmā, whose seat is a lotus); ādibhiḥ-and the others.

Śrī Maitreya continued: After thus killing the most formidable demon Hiraṇyākṣa, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmā.

The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedānta-sūtra (1.1.2), the Absolute Truth is the origin of everything. Therefore it is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always ādi, or the beginning. In Bhagavad-gītā Arjuna addresses the Lord as ādyam, or the original. Similarly, in the Brahma-saṁhitā the Lord is addressed as ādi-puruṣam, the original person. Indeed, in Bhagavad-gītā (10.8) the Lord Himself declares, mattaḥ sarvaṁ pravartate: "From Me everything proceeds."

In this situation the Lord assumed the shape of a boar to kill the demon Hiraṇyākṣa and pick up the earth from the Garbha Ocean. Thus He became ādi-sūkara, the original boar. In the material world a boar or pig is considered most abominable, but the ādi-sūkara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmā and the other demigods praised the Lord's form as a boar.

This verse confirms the statement in Bhagavad-gītā that the Lord appears as He is from His transcendental abode for the sake of killing the miscreants and saving the devotees. By killing the demon Hiraṇyākṣa He fulfilled His promise to kill the demons and always protect the demigods headed by Brahmā. The statement that the Lord returned to His own abode indicates that He has His own particular transcendental residence. Since He is full of all energies, He is all-pervasive in spite of His residing in Goloka Vṛndāvana, just as the sun, although situated in a particular place within the universe, is present by its sunshine throughout the universe.

Although the Lord has His particular abode in which to reside, He is all-pervasive. The impersonalists accept one aspect of the Lord's features, the all-pervasive aspect, but they cannot understand His localized situation in His transcendental abode, where He always engages in fully transcendental pastimes. Especially mentioned in this verse is the word akhaṇḍitotsavam. Utsava means "pleasure." Whenever some function takes place to express happiness, it is called utsava. Utsava, the expression of complete happiness, is always present in the Vaikuṇṭhalokas, the abode of the Lord, who is worshipable even by demigods like Brahmā, to say nothing of other, less important entities such as human beings.

The Lord descends from His abode to this world, and therefore He is called avatāra, which means "one who descends." Sometimes avatāra is understood to refer to an incarnation who assumes a material form of flesh and bone, but actually avatāra refers to one who descends from higher regions. The Lord's abode is situated far above this material sky, and He descends from that higher position; thus He is called avatāra.

TEXT 32

mayā yathānūktam avādi te hareḥ

kṛtāvatārasya sumitra ceṣṭitam

yathā hiraṇyākṣa udāra-vikramo

mahā-mṛdhe krīḍanavan nirākṛtaḥ

SYNONYMS

mayā-by me; yathā-as; anūktam-told; avādi-was explained; te-to you; hareḥ-of the Supreme Personality of Godhead; kṛta-avatārasya-who assumed the incarnation; sumitra-O dear Vidura; ceṣṭitam-the activities; yathā-as; hiraṇyākṣaḥ-Hiraṇyākṣa; udāra-very extensive; vikramaḥ-prowess; mahā-mṛdhe-in a great fight; krīḍana-vat-like a plaything; nirākṛtaḥ-was killed.

Maitreya continued: My dear Vidura, I have explained to you the Personality of Godhead's coming down as the first boar incarnation and killing in a great fight a demon of unprecedented prowess as if he were just a plaything. This has been narrated by me as I heard it from my predecessor spiritual master.

Here the sage Maitreya admits that he explained the incident of the killing of Hiraṇyākṣa by the Supreme Personality of Godhead as a straight narration; he did not manufacture anything or add interpretation, but explained whatever he had heard from his spiritual master. Thus he accepted as bona fide the system of paramparā, or receiving the transcendental message in disciplic succession. Unless received by this bona fide process of hearing from a spiritual master, the statement of an ācārya or preceptor cannot be valid.

It is also stated here that although the demon Hiraṇyākṣa was unlimited in prowess, he was just like a doll for the Lord. A child breaks so many dolls without real endeavor. Similarly, although a demon may be very powerful and extraordinary in the eyes of an ordinary man in the material world, to the Lord, killing such a demon is no difficulty. He can kill millions of demons as simply as a child plays with dolls and breaks them.

TEXT 33

sūta uvāca

iti kauṣāravākhyātām

āśrutya bhagavat-kathām

kṣattānandaṁ paraṁ lebhe

mahā-bhāgavato dvija

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; iti-thus; kauṣārava-from Maitreya (son of Kuṣāru); ākhyātām-told; āśrutya-having heard; bhagavat-kathām-the narration about the Lord; kṣattā-Vidura; ānandam-bliss; param-transcendental; lebhe-achieved; mahā-bhāgavataḥ-the great devotee; dvija-O brāhmaṇa (Śaunaka).

Śrī Sūta Gosvāmī continued: My dear brāhmaṇa, Kṣattā [Vidura] the great devotee of the Lord achieved transcendental bliss by hearing the narration of the pastimes of the Supreme Personality of Godhead from the authoritative source of the sage Kauṣārava [Maitreya], and he was very pleased.

If anyone wants to derive transcendental pleasure by hearing the pastimes of the Lord, he must hear from the authoritative source, as explained here. Maitreya heard the narration from his bona fide spiritual master, and Vidura also heard from Maitreya. One becomes an authority simply by presenting whatever he has heard from his spiritual master, and one who does not accept a bona fide spiritual master cannot be an authority. This is clearly explained here. If one wants to have transcendental pleasure, he must find a person with authority. It is also stated in the Bhāgavatam that simply by hearing from an authoritative source, with the ear and the heart, one can relish the pastimes of the Lord, otherwise it is not possible. Sanātana Gosvāmī, therefore, has especially warned that one should not hear anything about the personality of the Lord from the lips of a nondevotee. Nondevotees are considered to be like serpents; as milk is poisoned by a serpent's touch, so, although the narration of the pastimes of the Lord is as pure as milk, when administered by serpentlike nondevotees it becomes poisonous. Not only does it have no effect in transcendental pleasure, but it is dangerous also. Lord Caitanya Mahāprabhu has warned that no description of the pastimes of the Lord should be heard from the Māyāvāda, or impersonalist, school. He has clearly said, māyāvādi-bhāṣya śunile haya sarva nāśa: if anyone hears the Māyāvādīs' interpretation of the pastimes of the Lord, or their interpretation of Bhagavad-gītā, Śrīmad-Bhāgavatam or any other Vedic literature, then he is doomed. Once one is associated with impersonalists, he can never understand the personal feature of the Lord and His transcendental pastimes.

Sūta Gosvāmī was speaking to the sages headed by Śaunaka, and therefore he addressed them in this verse as dvija, twice-born. The sages assembled in Naimiṣāraṇya hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī were all brāhmaṇas, but to acquire the qualifications of a brāhmaṇa is not everything. Merely to be twice-born is not perfection. Perfection is attained when one hears the pastimes and activities of the Lord from a bona fide source.

TEXT 34

anyeṣāṁ puṇya-ślokānām

uddāma-yaśasāṁ satām

upaśrutya bhaven modaḥ

śrīvatsāṅkasya kiṁ punaḥ

SYNONYMS

anyeṣām-of others; puṇya-ślokānām-of pious reputation; uddāma-yaśasām-whose fame is spread everywhere; satām-of the devotees; upaśrutya-by hearing; bhavet-may arise; modaḥ-pleasure; śrīvatsa-aṅkasya-of the Lord, who bears the mark Śrīvatsa; kim punaḥ-what to speak of.

What to speak of hearing the pastimes of the Lord, whose chest is marked with Śrīvatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.

Bhāgavatam literally means the pastimes of the Lord and the Lord's devotees. For example, there are pastimes of Lord Kṛṣṇa and narrations of devotees like Prahlāda, Dhruva and Mahārāja Ambarīṣa. Both pastimes pertain to the Supreme Personality of Godhead because the devotees' pastimes are in relation with Him. The Mahābhārata, for example, the history of the Pāṇḍavas and their activities, is sacred because the Pāṇḍavas had a direct relationship with the Supreme Personality of Godhead.

TEXT 35

yo gajendraṁ jhaṣa-grastaṁ

dhyāyantaṁ caraṇāmbujam

krośantīnāṁ kareṇūnāṁ

kṛcchrato 'mocayad drutam

SYNONYMS

yaḥ-He who; gaja-indram-the king of elephants; jhaṣa-an alligator; grastam-attacked by; dhyāyantam-meditating upon; caraṇa-feet; ambujam-lotus; krośantīnām-while crying; kareṇūnām-the female elephants; kṛcchrataḥ-from danger; amocayat-delivered; drutam-quickly.

The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.

The example of the elephant in danger who was saved by the Supreme Lord is especially cited here because even if one is an animal he can approach the Personality of Godhead in devotional service, whereas even a demigod cannot approach the Supreme Person unless he is a devotee.

TEXT 36

taṁ sukhārādhyam ṛjubhir

ananya-śaraṇair nṛbhiḥ

kṛtajñaḥ ko na seveta

durārādhyam asādhubhiḥ

SYNONYMS

tam-unto Him; sukha-easily; ārādhyam-worshiped; ṛjubhiḥ-by the unpretentious; ananya-no other; śaraṇaiḥ-who take shelter; nṛbhiḥ-by men; kṛta-jñaḥ-grateful soul; kaḥ-what; na-not; seveta-would render service; durārādhyam-impossible to be worshiped; asādhubhiḥ-by the nondevotees.

What grateful soul is there who would not render his loving service to such a great master as the Personality of Godhead? The Lord can be easily pleased by spotless devotees who resort exclusively to Him for protection, though the unrighteous man finds it difficult to propitiate Him.

Every living entity, especially persons in the human race, must feel grateful for the benedictions offered by the grace of the Supreme Lord. Anyone, therefore, with a simple heart of gratefulness must be Kṛṣṇa conscious and offer devotional service to the Lord. Those who are actually thieves and rogues do not recognize or acknowledge the benedictions offered to them by the Supreme Lord, and they cannot render Him devotional service. Ungrateful persons are those who do not understand how much benefit they are deriving by the arrangement of the Lord. They enjoy the sunshine and moonshine, and they get water free of charge, yet they do not feel grateful, but simply go on enjoying these gifts of the Lord. Therefore, they must be called thieves and rogues.

TEXT 37

yo vai hiraṇyākṣa-vadhaṁ mahādbhutaṁ

vikrīḍitaṁ kāraṇa-sūkarātmanaḥ

śṛṇoti gāyaty anumodate 'ñjasā

vimucyate brahma-vadhād api dvijāḥ

SYNONYMS

yaḥ-he who; vai-indeed; hiraṇyākṣa-vadham-of the killing of Hiraṇyākṣa; mahā-adbhutam-most wonderful; vikrīḍitam-pastime; kāraṇa-for reasons like raising the earth from the ocean; sūkara-appearing in the form of a boar; ātmanaḥ-of the Supreme Personality of Godhead; śṛṇoti-hears; gāyati-chants; anumodate-takes pleasure; añjasā-at once; vimucyate-becomes freed; brahma-vadhāt-from the sin of killing a brāhmaṇa; api-even; dvijāḥ-O brāhmaṇas.

O brāhmaṇas, anyone who hears, chants, or takes pleasure in the wonderful narration of the killing of the Hiraṇyākṣa demon by the Lord, who appeared as the first boar in order to deliver the world, is at once relieved of the results of sinful activities, even the killing of a brāhmaṇa.

Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality. Anyone who hears about the pastimes of the Lord associates with the Lord directly, and one who associates directly with the Lord is certainly freed from all sinful activities, even to the extent of the killing of a brāhmaṇa, which is considered the most sinful activity in the material world. One should be very eager to hear about the activities of the Lord from the bona fide source, the pure devotee. If one simply gives aural reception to the narration and accepts the glories of the Lord, then he is qualified. The impersonalist philosophers cannot understand the activities of the Lord. They think that all His activities are māyā; therefore they are called Māyāvādīs. Since everything to them is māyā, these narrations are not for them. Some impersonalists are reluctant to hear Śrīmad-Bhāgavatam, although many of them are now taking an interest in it just for monetary gain. Actually, however, they have no faith. On the contrary, they describe it in their own way. We should not hear, therefore, from the Māyāvādīs. We have to hear from Sūta Gosvāmī or Maitreya, who actually present the narrations as they are, and only then can we relish the pastimes of the Lord; otherwise the effects on the neophyte audience will be poisonous.

TEXT 38

etan mahā-puṇyam alaṁ pavitraṁ

dhanyaṁ yaśasyaṁ padam āyur-āśiṣām

prāṇendriyāṇāṁ yudhi śaurya-vardhanaṁ

nārāyaṇo 'nte gatir aṅga śṛṇvatām

SYNONYMS

etat-this narrative; mahā-puṇyam-conferring great merit; alam-very; pavitram-sacred; dhanyam-conferring wealth; yaśasyam-bearing fame; padam-the receptacle; āyuḥ-of longevity; āśiṣām-of the objects of one's desire; prāṇa-of the vital organs; indriyāṇām-of the organs of action; yudhi-on the field of battle; śaurya-the strength; vardhanam-increasing; nārāyaṇaḥ-Lord Nārāyaṇa; ante-at the end of life; gatiḥ-shelter; aṅga-O dear Śaunaka; śṛṇvatām-of those who listen.

This most sacred narrative confers extraordinary merit, wealth, fame, longevity, and all the objects of one's desire. On the field of battle it promotes the strength of one's vital organs and organs of action. One who listens to it at the last moment of his life is transferred to the supreme abode of the Lord, O dear Śaunaka.

Devotees are generally attracted by the narratives of the pastimes of the Lord, and even though they do not prosecute austerities or meditation, this very process of hearing attentively about the pastimes of the Lord will endow them with innumerable benefits, such as wealth, fame, longevity and other desirable aims of life. If one continues to hear Śrīmad-Bhāgavatam, which is full of narratives of the pastimes of the Lord, at the end of this life, one is sure to be transferred to the eternal, transcendental abode of the Lord. Thus hearers are benefited both ultimately and for as long as they are in the material world. That is the supreme, sublime result of engaging in devotional service. The beginning of devotional service is to spare some time and listen to Śrīmad-Bhāgavatam from the right source. Lord Caitanya Mahāprabhu also recommended five items of devotional service, namely to serve the devotees of the Lord, to chant Hare Kṛṣṇa, to hear Śrīmad-Bhāgavatam, to worship the Deity of the Lord and to live in a place of pilgrimage. Just performing these five activities can deliver one from the miserable condition of material life.

Thus end the Bhaktivedanta purports of the Third Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Hiraṇyākṣa."

Chapter Twenty

Conversation Between Maitreya and Vidura

TEXT 1

śaunaka uvāca

mahīṁ pratiṣṭhām adhyasya

saute svāyambhuvo manuḥ

kāny anvatiṣṭhad dvārāṇi

mārgāyāvara-janmanām

SYNONYMS

śaunakaḥ-Śaunaka; uvāca-said; mahīm-the earth; pratiṣṭhām-situated; adhyasya-having secured; saute-O Sūta Gosvāmī; svāyambhuvaḥ-Svāyambhuva; manuḥ-Manu; kāni-what; anvatiṣṭhat-performed; dvārāṇi-ways; mārgāya-to get out; avara-later; janmanām-of those to be born.

Śrī Śaunaka inquired: O Sūta Gosvāmī, after the earth was again situated in its orbit, what did Svāyambhuva Manu do to show the path of liberation to persons who were to take birth later on?

The appearance of the Lord as the first boar incarnation occurred during the time of Svāyambhuva Manu, whereas the present age is in the period of Vaivasvata Manu. Each Manu's period lasts seventy-two times the cycle of four ages, and one cycle of ages equals 4,320,000 solar years. Thus 4,320,000 x 72 solar years is the reign of one Manu. In each Manu's period there are many changes in many ways, and there are fourteen Manus within one day of Brahmā. It is understood here that Manu creates scriptural regulations for the salvation of the conditioned souls, who come to the material world for material enjoyment. The Lord is so kind that any soul who wants to enjoy in this material world is given full facility for enjoyment, and at the same time he is shown the path of salvation. Śaunaka Ṛṣi, therefore, inquired from Sūta Gosvāmī: "What did Svāyambhuva Manu do after the reinstatement of the earth in its orbital situation?"

TEXT 2

kṣattā mahā-bhāgavataḥ

kṛṣṇasyaikāntikaḥ suhṛt

yas tatyājāgrajaṁ kṛṣṇe

sāpatyam aghavān iti

SYNONYMS

kṣattā-Vidura; mahā-bhāgavataḥ-a great devotee of the Lord; kṛṣṇasya-of Lord Kṛṣṇa; ekāntikaḥ-unalloyed devotee; suhṛt-intimate friend; yaḥ-he who; tatyāja-abandoned; agra-jam-his elder brother (King Dhṛtarāṣṭra); kṛṣṇe-toward Kṛṣṇa; sa-apatyam-along with his one hundred sons; agha-vān-offender; iti-thus.

Śaunaka Ṛṣi inquired about Vidura, who was a great devotee and friend of Lord Kṛṣṇa and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.

The incident referred to here is that Vidura left the protection of his elder brother Dhṛtarāṣṭra, went traveling everywhere to sacred places and met Maitreya at Hardwar. Śaunaka Ṛṣi here inquires about the topics of the conversation between Maitreya Ṛṣi and Vidura. Vidura's qualification was that he was not only a friend of the Lord but also a great devotee. When Kṛṣṇa tried to stop the war and mitigate the misunderstanding between the cousin-brothers, they refused to accept His counsel; therefore Kṣattā, or Vidura, was unsatisfied with them, and he left the palace. As a devotee, Vidura showed by example that anywhere that Kṛṣṇa is not honored is a place unfit for human habitation. A devotee may be tolerant regarding his own interests, but he should not be tolerant when there is misbehavior toward the Lord or the Lord's devotee. Here the word aghavān is very significant, for it indicates that the Kauravas, Dhṛtarāṣṭra's sons, lost the war because of being sinful in disobeying the instructions of Kṛṣṇa.

TEXT 3

dvaipāyanād anavaro

mahitve tasya dehajaḥ

sarvātmanā śritaḥ kṛṣṇaṁ

tat-parāṁś cāpy anuvrataḥ

SYNONYMS

dvaipāyanāt-from Vyāsadeva; anavaraḥ-in no way inferior; mahitve-in greatness; tasya-his (Vyāsa's); deha-jaḥ-born of his body; sarva-ātmanā-with all his heart; śritaḥ-took shelter; kṛṣṇam-Lord Kṛṣṇa; tat-parān-those devoted to Him; ca-and; api-also; anuvrataḥ-followed.

Vidura was born from the body of Veda-vyāsa and was not less than he. Thus he accepted the lotus feet of Kṛṣṇa wholeheartedly and was attached to His devotees.

The history of Vidura is that he was born of a śūdra mother, but his seminal father was Vyāsadeva; thus he was not less than Vyāsadeva in any respect. Since he was born of a great father, who was supposed to be an incarnation of Nārāyaṇa and who composed all the Vedic literatures, Vidura was also a great personality. He accepted Kṛṣṇa as his worshipable Lord and followed His instructions wholeheartedly.

TEXT 4

kim anvapṛcchan maitreyaṁ

virajās tīrtha-sevayā

upagamya kuśāvarta

āsīnaṁ tattva-vittamam

SYNONYMS

kim-what; anvapṛcchat-inquired; maitreyam-from the sage Maitreya; virajāḥ-Vidura, who was without material contamination; tīrtha-sevayā-by visiting sacred places; upagamya-having met; kuśāvarte-at Kuśāvarta (Haridvāra, or Hardwar); āsīnam-who was abiding; tattva-vit-tamam-the foremost knower of the science of spiritual life.

Vidura was purified of all passion by wandering in sacred places, and at last he reached Hardwar, where he met the great sage who knew the science of spiritual life, and he inquired from him. Śaunaka Ṛṣi therefore asked: What more did Vidura inquire from Maitreya?

Here the words virajās tīrtha-sevayā refer to Vidura, who was completely cleansed of all contamination by traveling to places of pilgrimage. In India there are hundreds of sacred places of pilgrimage, of which Prayāga, Hardwar, Vṛndāvana and Rāmeśvaram are considered principal. After leaving his home, which was full of politics and diplomacy, Vidura wanted to purify himself by traveling to all the sacred places, which are so situated that anyone who goes there automatically becomes purified. This is especially true in Vṛndāvana; any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life and will automatically chant the names of Kṛṣṇa and Rādhā. That we have actually seen and experienced. It is recommended in the śāstras that after retiring from active life and accepting the vānaprastha (retired) order, one should travel everywhere to places of pilgrimage in order to purify himself. Vidura completely discharged this duty, and at last he reached Kuśāvarta, or Hardwar, where the sage Maitreya was sitting.

Another significant point is that one must go to sacred places not only to take bath there but to search out great sages like Maitreya and take instructions from them. If one does not do so, his traveling to places of pilgrimage is simply a waste of time. Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sect, has, for the present, forbidden us to go to such places of pilgrimage because in this age, the times having so changed, a sincere person may have a different impression on seeing the behavior of the present residents of the pilgrimage sites. He has recommended that instead of taking the trouble to travel to such places, one should concentrate his mind on Govinda, and that will help him. Of course, to concentrate one's mind on Govinda in any place is a path meant for those who are the most spiritually advanced; it is not for ordinary persons. Ordinary persons may still derive benefit from traveling to holy places like Prayāga, Mathurā, Vṛndāvana and Hardwar.

It is recommended in this verse that one find a person who knows the science of God, or a tattva-vit. Tattva-vit means "one who knows the Absolute Truth." There are many pseudotranscendentalists, even at places of pilgrimage. Such men are always present, and one has to be intelligent enough to find the actual person to be consulted; then one's attempt to progress by traveling to different holy places will be successful. One has to be freed from all contamination, and at the same time he has to find a person who knows the science of Kṛṣṇa. Kṛṣṇa helps a sincere person; as stated in the Caitanya-caritāmṛta, guru-kṛṣṇa-prasāde: by the mercy of the spiritual master and Kṛṣṇa, one attains the path of salvation, devotional service. If one sincerely searches for spiritual salvation, then Kṛṣṇa, being situated in everyone's heart, gives him the intelligence to find a suitable spiritual master. By the grace of a spiritual master like Maitreya, one gets the proper instruction and advances in his spiritual life.

TEXT 5

tayoḥ saṁvadatoḥ sūta

pravṛttā hy amalāḥ kathāḥ

āpo gāṅgā ivāgha-ghnīr

hareḥ pādāmbujāśrayāḥ

SYNONYMS

tayoḥ-while the two (Maitreya and Vidura); saṁvadatoḥ-were conversing; sūta-O Sūta; pravṛttāḥ-arose; hi-certainly; amalāḥ-spotless; kathāḥ-narrations; āpaḥ-waters; gāṅgāḥ-of the River Ganges; iva-like; agha-ghnīḥ-vanquishing all sins; hareḥ-of the Lord; pāda-ambuja-the lotus feet; āśrayāḥ-taking shelter.

Śaunaka inquired about the conversation between Vidura and Maitreya: There must have been many narrations of the spotless pastimes of the Lord. The hearing of such narrations is exactly like bathing in the water of the Ganges, for it can free one from all sinful reactions.

The water of the Ganges is purified because it pours forth from the lotus feet of the Lord. Similarly, Bhagavad-gītā is as good as the water of the Ganges because it is spoken from the mouth of the Supreme Lord. So it is with any topic on the pastimes of the Lord or the characteristics of His transcendental activities. The Lord is absolute; there is no difference between His words, His perspiration or His pastimes. The water of the Ganges, the narrations of His pastimes and the words spoken by Him are all on the absolute platform, and thus taking shelter of any one of them is equally good. Śrīla Rūpa Gosvāmī has enunciated that anything in relationship with Kṛṣṇa is on the transcendental platform. If we can dovetail all our activities in relationship with Kṛṣṇa, then we do not stand on the material platform, but always on the spiritual platform.

TEXT 6

tā naḥ kīrtaya bhadraṁ te

kīrtanyodāra-karmaṇaḥ

rasajñaḥ ko nu tṛpyeta

hari-līlāmṛtaṁ piban

SYNONYMS

tāḥ-those talks; naḥ-to us; kīrtaya-narrate; bhadram te-may all good come unto you; kīrtanya-should be chanted; udāra-liberal; karmaṇaḥ-activities; rasa-jñaḥ-a devotee who can appreciate mellow tastes; kaḥ-who; nu-indeed; tṛpyeta-would feel satisfied; hari-līlā-amṛtam-the nectar of the pastimes of the Lord; piban-drinking.

O Sūta Gosvāmī, all good fortune to you! Please narrate the activities of the Lord, which are all magnanimous and worth glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the Lord?

The narration of the pastimes of the Lord, which are always enacted on the transcendental platform, should be received with all respect by devotees. Those who are actually on the transcendental platform are never satiated by hearing the continuous narration of the pastimes of the Lord. For example, if any self-realized soul reads from Bhagavad-gītā, he will never feel satiated. The narrations of Bhagavad-gītā and Śrīmad-Bhāgavatam may be read thousands and thousands of times, and still, without fail, new aspects of the subject matter will be relished by the devotee.

TEXT 7

evam ugraśravāḥ pṛṣṭa

ṛṣibhir naimiṣāyanaiḥ

bhagavaty arpitādhyātmas

tān āha śrūyatām iti

SYNONYMS

evam-thus; ugraśravāḥ-Sūta Gosvāmī; pṛṣṭaḥ-being asked; ṛṣibhiḥ-by the sages; naimiṣa-ayanaiḥ-who were assembled in the forest of Naimiṣa; bhagavati-unto the Lord; arpita-dedicated; adhyātmaḥ-his mind; tān-to them; āha-said; śrūyatām-just hear; iti-thus.

On being asked to speak by the great sages of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta Gosvāmī, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak.

TEXT 8

sūta uvāca

harer dhṛta-kroḍa-tanoḥ sva-māyayā

niśamya gor uddharaṇaṁ rasātalāt

līlāṁ hiraṇyākṣam avajñayā hataṁ

sañjāta-harṣo munim āha bhārataḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; hareḥ-of the Lord; dhṛta-who had assumed; kroḍa-of a boar; tanoḥ-body; sva-māyayā-by His divine potency; niśamya-having heard; goḥ-of the earth; uddharaṇam-uplifting; rasātalāt-from the bottom of the ocean; līlām-sport; hiraṇyākṣam-the demon Hiraṇyākṣa; avajñayā-neglectfully; hatam-killed; sañjāta-harṣaḥ-being overjoyed; munim-to the sage (Maitreya); āha-said; bhārataḥ-Vidura.

Sūta Gosvāmī continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiraṇyākṣa. Vidura then spoke to the sage as follows.

It is stated here that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul. A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here it is clearly said that the Lord was not forced to accept the form of a boar by the external power. In Bhagavad-gītā the same fact is confirmed; when the Lord descends to this earth, He assumes a form by His own internal potency. The form of the Lord, therefore, can never consist of material energy. The Māyāvāda version that when Brahman assumes a form the form is accepted from māyā is not acceptable, because although māyā is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead; she is under the control of the Supreme Godhead, as confirmed in Bhagavad-gītā. Māyā is under His superintendence; māyā cannot overcome the Lord. The Māyāvāda idea that the living entity is the Supreme Absolute Truth but has become covered by māyā is invalid, because māyā cannot be so great that it can cover the Supreme. The covering capacity can be employed on the part and parcel of Brahman, not on the Supreme Brahman.

TEXT 9

vidura uvāca

prajāpati-patiḥ sṛṣṭvā

prajā-sarge prajāpatīn

kim ārabhata me brahman

prabrūhy avyakta-mārga-vit

SYNONYMS

viduraḥ uvāca-Vidura said; prajāpati-patiḥ-Lord Brahmā; sṛṣṭvā-after creating; prajā-sarge-for the purpose of creating living beings; prajāpatīn-the Prajāpatis; kim-what; ārabhata-started; me-to me; brahman-O holy sage; prabrūhi-tell; avyakta-mārga-vit-knower of that which we do not know.

Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmā do to create living beings after evolving the Prajāpatis, the progenitors of living beings?

Significant here is the word avyakta-mārga-vit, "one who knows that which is beyond our perception." To know matters beyond one's perception, one has to learn from a superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first avyakta-mārga-vit, or authority, is Brahmā, and the next authority in disciplic succession is Nārada. Maitreya Ṛṣi belongs to that disciplic succession, so he also is avyakta-mārga-vit. Anyone in the bona fide line of disciplic succession is avyakta-mārga-vit, a personality who knows that which is beyond ordinary perception.

TEXT 10

ye marīcy-ādayo viprā

yas tu svāyambhuvo manuḥ

te vai brahmaṇa ādeśāt

katham etad abhāvayan

SYNONYMS

ye-those; marīci-ādayaḥ-great sages headed by Marīci; viprāḥ-brāhmaṇas; yaḥ-who; tu-indeed; svāyambhuvaḥ manuḥ-and Svāyambhuva Manu; te-they; vai-indeed; brahmaṇaḥ-of Lord Brahmā; ādeśāt-by the order; katham-how; etat-this universe; abhāvayan-evolved.

Vidura inquired: How did the Prajāpatis [such progenitors of living entities as Marīci and Svāyambhuva Manu] create according to the instruction of Brahmā, and how did they evolve this manifested universe?

TEXT 11

sa-dvitīyāḥ kim asṛjan

svatantrā uta karmasu

āho svit saṁhatāḥ sarva

idaṁ sma samakalpayan

SYNONYMS

sa-dvitīyāḥ-with their wives; kim-whether; asṛjan-created; sva-tantrāḥ-remaining independent; uta-or; karmasu-in their actions; āho svit-or else; saṁhatāḥ-jointly; sarve-all the Prajāpatis; idam-this; sma samakalpayan-produced.

Did they evolve the creation in conjunction with their respective wives, did they remain independent in their action, or did they all jointly produce it?

TEXT 12

maitreya uvāca

daivena durvitarkyeṇa

pareṇānimiṣeṇa ca

jāta-kṣobhād bhagavato

mahān āsīd guṇa-trayāt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; daivena-by superior management known as destiny; durvitarkyeṇa-beyond empiric speculation; pareṇa-by Mahā-Viṣṇu; animiṣeṇa-by the potency of eternal time; ca-and; jāta-kṣobhāt-the equilibrium was agitated; bhagavataḥ-of the Personality of Godhead; mahān-the total material elements (the mahat-tattva); āsīt-were produced; guṇa-trayāt-from the three modes of nature.

Maitreya said: When the equilibrium of the combination of the three modes of nature was agitated by the unseen activity of the living entity, by Mahā-Viṣṇu and by the force of time, the total material elements were produced.

The cause of the material creation is described here very lucidly. The first cause is daiva, or the destiny of the conditioned soul. The material creation exists for the conditioned soul who wanted to become a false lord for sense enjoyment. One cannot trace out the history of when the conditioned soul first desired to lord it over material nature, but in Vedic literature we always find that the material creation is meant for the sense enjoyment of the conditioned soul. There is a nice verse which says that the sum and substance of the conditioned soul's sense enjoyment is that as soon as he forgets his primary duty, to render service to the Lord, he creates an atmosphere of sense enjoyment, which is called māyā; that is the cause of material creation.

Another word used here is durvitarkyeṇa. No one can argue about when and how the conditioned soul became desirous of sense enjoyment, but the cause is there. Material nature is an atmosphere meant only for the sense enjoyment of the conditioned soul, and it is created by the Personality of Godhead. It is mentioned here that in the beginning of the creation the material nature, or prakṛti, is agitated by the Personality of Godhead, Viṣṇu. There are three Viṣṇus mentioned. One is Mahā-Viṣṇu, another is Garbhodakaśāyī Viṣṇu, and the third is Kṣīrodakaśāyī Viṣṇu. The First Canto of Śrīmad-Bhāgavatam discusses all these three Viṣṇus, and here also it is confirmed that Viṣṇu is the cause of creation. From Bhagavad-gītā also we learn that prakṛti begins to work and is still working under Kṛṣṇa's, or Viṣṇu's, glance of superintendence, but the Supreme Personality of Godhead is unchangeable. One should not mistakenly think that because the creation emanates from the Supreme Personality of Godhead, He has therefore transformed into this material cosmic manifestation. He exists in His personal form always, but the cosmic manifestation takes place by His inconceivable potency. The workings of that energy are difficult to comprehend, but it is understood from Vedic literature that the conditioned soul creates his own destiny and is offered a particular body by the laws of nature under the superintendence of the Supreme Personality of Godhead, who always accompanies him as Paramātmā.

TEXT 13

rajaḥ-pradhānān mahatas

tri-liṅgo daiva-coditāt

jātaḥ sasarja bhūtādir

viyad-ādīni pañcaśaḥ

SYNONYMS

rajaḥ-pradhānāt-in which the element of rajas, or passion, predominates; mahataḥ-from the mahat-tattva; tri-liṅgaḥ-of three kinds; daiva-coditāt-impelled by superior authority; jātaḥ-was born; sasarja-evolved; bhūta-ādiḥ-the false ego (origin of the material elements); viyat-the ether; ādīni-beginning with; pañcaśaḥ-in groups of five.

As impelled by the destiny of the jīva, the false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of rajas predominates. From the ego, in turn, evolved many groups of five principles.

The primordial matter, or prakṛti, material nature, consisting of three modes, generates four groups of five. The first group is called elementary and consists of earth, water, fire, air and ether. The second group of five is called tan-mātra, referring to the subtle elements (sense objects): sound, touch, form, taste and smell. The third group is the five sense organs for acquiring knowledge: eyes, ears, nose, tongue and skin. The fourth group is the five working senses: speech, hands, feet, anus and genitals. Some say that there are five groups of five. One group is the sense objects, one is the five elements, one is the five sense organs for acquiring knowledge, another is the senses for working, and the fifth group is the five deities who control these divisions.

TEXT 14

tāni caikaikaśaḥ sraṣṭum

asamarthāni bhautikam

saṁhatya daiva-yogena

haimam aṇḍam avāsṛjan

SYNONYMS

tāni-those elements; ca-and; eka-ekaśaḥ-separately; sraṣṭum-to produce; asamarthāni-unable; bhautikam-the material universe; saṁhatya-having combined; daiva-yogena-with the energy of the Supreme Lord; haimam-shining like gold; aṇḍam-globe; avāsṛjan-produced.

Separately unable to produce the material universe, they combined with the help of the energy of the Supreme Lord and were able to produce a shining egg.

TEXT 15

so 'śayiṣṭābdhi-salile

āṇḍakośo nirātmakaḥ

sāgraṁ vai varṣa-sāhasram

anvavātsīt tam īśvaraḥ

SYNONYMS

saḥ-it; aśayiṣṭa-lay; abdhi-salile-on the waters of the Causal Ocean; āṇḍa-kośaḥ-egg; nirātmakaḥ-in an unconscious state; sāgram-a little more than; vai-in fact; varṣa-sāhasram-a thousand years; anvavātsīt-became situated; tam-in the egg; īśvaraḥ-the Lord.

For over one thousand years the shiny egg lay on the waters of the Causal Ocean in the lifeless state. Then the Lord entered it as Garbhodakaśāyī Viṣṇu.

From this verse it appears that all the universes are floating in the Causal Ocean.

TEXT 16

tasya nābher abhūt padmaṁ

sahasrārkoru-dīdhiti

sarva-jīvanikāyauko

yatra svayam abhūt svarāṭ

SYNONYMS

tasya-of the Lord; nābheḥ-from the navel; abhūt-sprouted up; padmam-a lotus; sahasra-arka-a thousand suns; uru-more; dīdhiti-with dazzling splendor; sarva-all; jīva-nikāya-resting place of conditioned souls; okaḥ-place; yatra-where; svayam-himself; abhūt-emanated; sva-rāṭ-the omnipotent (Lord Brahmā).

From the navel of the Personality of Godhead Garbhodakaśāyī Viṣṇu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus flower was the omnipotent Brahmā

It appears from this verse that the conditioned souls who rested within the body of the Personality of Godhead after the dissolution of the last creation came out in the sum total form of the lotus. This is called hiraṇyagarbha. The first living entity to come out was Lord Brahmā, who is independently able to create the rest of the manifested universe. The lotus is described here as effulgent as the glare of a thousand suns. This indicates that the living entities, as parts and parcels of the Supreme Lord, are also of the same quality, since the Lord also diffuses His bodily glare, known as brahmajyoti. The description of Vaikuṇṭhaloka, as stated in Bhagavad-gītā and other Vedic literatures, is confirmed herewith. In Vaikuṇṭha, the spiritual sky, there is no need of sunshine, moonshine, electricity or fire. Every planet there is self-effulgent like the sun.

TEXT 17

so 'nuviṣṭo bhagavatā

yaḥ śete salilāśaye

loka-saṁsthāṁ yathā pūrvaṁ

nirmame saṁsthayā svayā

SYNONYMS

saḥ-Lord Brahmā; anuviṣṭaḥ-was entered; bhagavatā-by the Lord; yaḥ-who; śete-sleeps; salila-āśaye-on the Garbhodaka Ocean; loka-saṁsthām-the universe; yathā pūrvam-as previously; nirmame-created; saṁsthayā-by intelligence; svayā-his own.

When that Supreme Personality of Godhead who is lying on the Garbhodaka Ocean entered the heart of Brahmā, Brahmā brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before.

At a certain time, the Personality of Godhead, Kāraṇodakaśāyī Viṣṇu, lies in the Kāraṇa Ocean and produces many thousands of universes from His breathing; then He enters again into each and every universe as Garbhodakaśāyī Viṣṇu and fills up half of each universe with His own perspiration. The other half of the universe remains vacant, and that vacant region is called outer space. Then the lotus flower sprouts from His abdomen and produces the first living creature, Brahmā. Then again, as Kṣīrodakaśāyī Viṣṇu, the Lord enters into the heart of every living entity, including Brahmā. This is confirmed in Bhagavad-gītā, Fifteenth Chapter. The Lord says, "I am seated in everyone's heart, and by Me are remembrance and forgetfulness made possible." As the witness of the activities of the individual entities, the Lord gives each one remembrance and intelligence to act according to his desire at the time he was annihilated in his last birth in the last millennium. This intelligence is invoked according to one's own capacity, or by the law of karma.

Brahmā was the first living entity, and he was empowered by the Supreme Lord to act in charge of the mode of passion; therefore, he was given the required intelligence, which is so powerful and extensive that he is almost independent of the control of the Supreme Personality of Godhead. Just as a highly posted manager is almost as independent as the owner of a firm, Brahmā is described here as independent because, as the Lord's representative to control the universe, he is almost as powerful and independent as the Supreme Personality of Godhead. The Lord, as the Supersoul within Brahmā, gave him the intelligence to create. The creative power, therefore, of every living entity is not his own; it is by the grace of the Lord that one can create. There are many scientists and great workers in this material world who have wonderful creative force, but they act and create only according to the direction of the Supreme Lord. A scientist may create many wonderful inventions by the direction of the Lord, but it is not possible for him to overcome the stringent laws of material nature by his intelligence, nor is it possible to acquire such intelligence from the Lord, for the Lord's supremacy would then be hampered. It is stated in this verse that Brahmā created the universe as it was before. This means that he created everything by the same name and form as in the previous cosmic manifestation.

TEXT 18

sasarja cchāyayāvidyāṁ

pañca-parvāṇam agrataḥ

tāmisram andha-tāmisraṁ

tamo moho mahā-tamaḥ

SYNONYMS

sasarja-created; chāyayā-with his shadow; avidyām-ignorance; pañca-parvāṇam-five varieties; agrataḥ-first of all; tāmisram-tāmisra; andha-tāmisram-andha-tāmisra; tamaḥ-tamas; mohaḥ-moha; mahā-tamaḥ-mahā-tamas, or mahā-moha.

First of all, Brahmā created from his shadow the coverings of ignorance of the conditioned souls. They are five in number and are called tāmisra, andha-tāmisra, tamas, moha and mahā-moha.

The conditioned souls, or living entities who come to the material world to enjoy sense gratification, are covered in the beginning by five different conditions. The first condition is a covering of tāmisra, or anger. Constitutionally, each and every living entity has minute independence; it is misuse of that minute independence for the conditioned soul to think that he can also enjoy like the Supreme Lord or to think, "Why shall I not be a free enjoyer like the Supreme Lord?" This forgetfulness of his constitutional position is due to anger or envy. The living entity, being eternally a part-and-parcel servitor of the Supreme Lord, can never, by constitution, be an equal enjoyer with the Lord. When he forgets this, however, and tries to be one with Him, his condition is called tāmisra. Even in the field of spiritual realization, this tāmisra mentality of the living entity is hard to overcome. In trying to get out of the entanglement of material life, there are many who want to be one with the Supreme. Even in their transcendental activities, this lower-grade mentality of tāmisra continues.

Andha-tāmisra involves considering death to be the ultimate end. The atheists generally think that the body is the self and that everything is therefore ended with the end of the body. Thus they want to enjoy material life as far as possible during the existence of the body. Their theory is: "As long as you live, you should live prosperously. Never mind whether you commit all kinds of so-called sins. You must eat sumptuously. Beg, borrow and steal, and if you think that by stealing and borrowing you are being entangled in sinful activities for which you will have to pay, then just forget that misconception because after death everything is finished. No one is responsible for anything he does during his life." This atheistic conception of life is killing human civilization, for it is without knowledge of the continuation of eternal life.

This andha-tāmisra ignorance is due to tamas. The condition of not knowing anything about the spirit soul is called tamas. This material world is also generally called tamas because ninety-nine percent of its living entities are ignorant of their identity as soul. Almost everyone is thinking that he is this body; he has no information of the spirit soul. Guided by this misconception, one always thinks, "This is my body, and anything in relationship with this body is mine." For such misguided living entities, sex life is the background of material existence. Actually, the conditioned souls, in ignorance in this material world, are simply guided by sex life, and as soon as they get the opportunity for sex life, they become attached to so-called home, motherland, children, wealth and opulence. As these attachments increase, moha, or the illusion of the bodily concept of life, also increases. Thus the idea that "I am this body, and everything belonging to this body is mine" also increases, and as the whole world is put into moha, sectarian societies, families and nationalities are created, and they fight with one another. Mahā-moha means to be mad after material enjoyment. Especially in this age of Kali, everyone is overwhelmed by the madness to accumulate paraphernalia for material enjoyment. These definitions are very nicely given in Viṣṇu Purāṇa, wherein it is said:

tamo 'viveko mohaḥ syād
antaḥ-karaṇa-vibhramaḥ
mahā-mohas tu vijñeyo
grāmya-bhoga-sukhaiṣaṇā

maraṇaṁ hy andha-tāmisraṁ
tāmisraṁ krodha ucyate
avidyā pañca-parvaiṣā
prādurbhūtā mahātmanaḥ

TEXT 19

visasarjātmanaḥ kāyaṁ

nābhinandaṁs tamomayam

jagṛhur yakṣa-rakṣāṁsi

rātriṁ kṣut-tṛṭ-samudbhavām

SYNONYMS

visasarja-threw off; ātmanaḥ-his own; kāyam-body; na-not; abhinandan-being pleased; tamaḥ-mayam-made of ignorance; jagṛhuḥ-took possession; yakṣa-rakṣāṁsi-the Yakṣas and Rākṣasas; rātrim-night; kṣut-hunger; tṛṭ-thirst; samudbhavām-the source.

Out of disgust, Brahmā threw off the body of ignorance, and taking this opportunity, Yakṣas and Rākṣasas sprang for possession of the body, which continued to exist in the form of night. Night is the source of hunger and thirst.

TEXT 20

kṣut-tṛḍbhyām upasṛṣṭās te

taṁ jagdhum abhidudruvuḥ

mā rakṣatainaṁ jakṣadhvam

ity ūcuḥ kṣut-tṛḍ-arditāḥ

SYNONYMS

kṣut-tṛḍbhyām-by hunger and thirst; upasṛṣṭāḥ-were overcome; te-the demons (Yakṣas and Rākṣasas); tam-Lord Brahmā; jagdhum-to eat; abhidudruvuḥ-ran toward; mā-do not; rakṣata-spare; enam-him; jakṣadhvam-eat; iti-thus; ūcuḥ-said; kṣut-tṛṭ-arditāḥ-afflicted by hunger and thirst.

Overpowered by hunger and thirst, they ran to devour Brahmā from all sides and cried, "Spare him not! Eat him up!"

The representatives of the Yakṣas and Rākṣasas still exist in some countries of the world. It is understood that such uncivilized men take pleasure in killing their own grandfathers and holding a "love feast" by roasting the bodies.

TEXT 21

devas tān āha saṁvigno

mā māṁ jakṣata rakṣata

aho me yakṣa-rakṣāṁsi

prajā yūyaṁ babhūvitha

SYNONYMS

devaḥ-Lord Brahmā; tān-to them; āha-said; saṁvignaḥ-being anxious; mā-do not; mām-me; jakṣata-eat; rakṣata-protect; aho-oh; me-my; yakṣa-rakṣāṁsi-O Yakṣas and Rākṣasas; prajāḥ-sons; yūyam-you; babhūvitha-were born.

Brahmā, the head of the demigods, full of anxiety, asked them, "Do not eat me, but protect me. You are born from me and have become my sons. Therefore you are Yakṣas and Rākṣasas."

The demons who were born from the body of Brahmā were called Yakṣas and Rākṣasas because some of them cried that Brahmā should be eaten and the others cried that he should not be protected. The ones who said that he should be eaten were called Yakṣas, and the ones who said that he should not be protected became Rākṣasas, man-eaters. The two, Yakṣas and Rākṣasas, are the original creation by Brahmā and are represented even until today in the uncivilized men who are scattered all over the universe. They are born of the mode of ignorance, and therefore, because of their behavior, they are called Rākṣasas, or man-eaters.

TEXT 22

devatāḥ prabhayā yā yā

dīvyan pramukhato 'sṛjat

te ahārṣur devayanto

visṛṣṭāṁ tāṁ prabhām ahaḥ

SYNONYMS

devatāḥ-the demigods; prabhayā-with the glory of light; yāḥ yāḥ-those who; dīvyan-shining; pramukhataḥ-chiefly; asṛjat-created; te-they; ahārṣuḥ-took possession of; devayantaḥ-being active; visṛṣṭām-separated; tām-that; prabhām-effulgent form; ahaḥ-daytime.

He then created the chief demigods, who were shining with the glory of goodness. He dropped before them the effulgent form of daytime, and the demigods sportingly took possession of it.

Demons were born from the creation of night, and the demigods were born from the creation of day. In other words, demons like the Yakṣas and Rākṣasas are born of the quality of ignorance, and demigods are born of the quality of goodness.

TEXT 23

devo 'devāñ jaghanataḥ

sṛjati smātilolupān

ta enaṁ lolupatayā

maithunāyābhipedire

SYNONYMS

devaḥ-Lord Brahmā; adevān-demons; jaghanataḥ-from his buttocks; sṛjati sma-gave birth; ati-lolupān-excessively fond of sex; te-they; enam-Lord Brahmā; lolupatayā-with lust; maithunāya-for copulation; abhipedire-approached.

Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.

Sex life is the background of material existence. Here also it is repeated that demons are very fond of sex life. The more one is free from the desires for sex, the more he is promoted to the level of the demigods; the more one is inclined to enjoy sex, the more he is degraded to the level of demoniac life.

TEXT 24

tato hasan sa bhagavān

asurair nirapatrapaiḥ

anvīyamānas tarasā

kruddho bhītaḥ parāpatat

SYNONYMS

tataḥ-then; hasan-laughing; saḥ bhagavān-the worshipful Lord Brahmā; asuraiḥ-by the demons; nirapatrapaiḥ-shameless; anvīyamānaḥ-being followed; tarasā-in great haste; kruddhaḥ-angry; bhītaḥ-being afraid; parāpatat-ran away.

The worshipful Brahmā first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear.

Sexually inclined demons have no respect even for their father, and the best policy for a saintly father like Brahmā is to leave such demoniac sons.

TEXT 25

sa upavrajya varadaṁ

prapannārti-haraṁ harim

anugrahāya bhaktānām

anurūpātma-darśanam

SYNONYMS

saḥ-Lord Brahmā; upavrajya-approaching; vara-dam-the bestower of all boons; prapanna-of those taking shelter at His lotus feet; ārti-distress; haram-who dispels; harim-Lord Śrī Hari; anugrahāya-for showing mercy; bhaktānām-to His devotees; anurūpa-in suitable forms; ātma-darśanam-who manifests Himself.

He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.

Here the words bhaktānām anurūpātma-darśanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumānjī (Vajrāṅgajī) wanted to see the form of the Lord as the Personality of Godhead Rāmacandra, whereas other Vaiṣṇavas want to see the form of Rādhā-Kṛṣṇa, and still other devotees want to see the Lord in the form of Lakṣmī-Nārāyaṇa. The Māyāvādī philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]. He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhāgavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā." Similarly, the Gauḍīya Vaiṣṇava loves the forms of Rādhā and Kṛṣṇa, and Kṛṣṇa and Rukmiṇī at Dvārakā. The words bhaktānām anurūpātma-darśanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmā approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kṣīrodakaśāyī Viṣṇu. Whenever there is some trouble and Brahmā has to approach the Lord, he can approach Kṣīrodakaśāyī Viṣṇu, and it is the grace of the Lord that whenever Brahmā approaches about disturbances in the universe, the Lord gives him relief in so many ways.

TEXT 26

pāhi māṁ paramātmaṁs te

preṣaṇenāsṛjaṁ prajāḥ

tā imā yabhituṁ pāpā

upākrāmanti māṁ prabho

SYNONYMS

pāhi-protect; mām-me; parama-ātman-O Supreme Lord; te-Your; preṣaṇena-by order; asṛjam-I created; prajāḥ-living beings; tāḥ imāḥ-those very persons; yabhitum-to have sex; pāpāḥ-sinful beings; upākrāmanti-are approaching; mām-me; prabho-O Lord.

Lord Brahmā, approaching the Lord, addressed Him thus: My Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me.

It appears here that the homosexual appetite of males for each other is created in this episode of the creation of the demons by Brahmā. In other words, the homosexual appetite of a man for another man is demoniac and is not for any sane male in the ordinary course of life.

TEXT 27

tvam ekaḥ kila lokānāṁ

kliṣṭānāṁ kleśa-nāśanaḥ

tvam ekaḥ kleśadas teṣām

anāsanna-padāṁ tava

SYNONYMS

tvam-You; ekaḥ-alone; kila-indeed; lokānām-of the people; kliṣṭānām-afflicted with miseries; kleśa-the distresses; nāśanaḥ-relieving; tvam ekaḥ-You alone; kleśa-daḥ-inflicting distress; teṣām-on those; anāsanna-not taken shelter; padām-feet; tava-Your.

My Lord, You are the only one capable of ending the affliction of the distressed and inflicting agony on those who never resort to Your feet.

The words kleśadas teṣām anāsanna-padāṁ tava indicate that the Lord has two concerns. The first is to give protection to persons who take shelter of His lotus feet, and the second is to give trouble to those who are always demoniac and who are inimical toward the Lord. Māyā's function is to give afflictions to the nondevotees. Here Brahmā said, "You are the protector of the surrendered souls; therefore I surrender unto Your lotus feet. Please give me protection from these demons."

TEXT 28

so 'vadhāryāsya kārpaṇyaṁ

viviktādhyātma-darśanaḥ

vimuñcātma-tanuṁ ghorām

ity ukto vimumoca ha

SYNONYMS

saḥ-the Supreme Lord, Hari; avadhārya-perceiving; asya-of Lord Brahmā; kārpaṇyam-the distress; vivikta-without a doubt; adhyātma-minds of others; darśanaḥ-one who can see; vimuñca-cast off; ātma-tanum-your body; ghorām-impure; iti uktaḥ-thus commanded; vimumoca ha-Lord Brahmā threw it off.

The Lord, who can distinctly see the minds of others, perceived Brahmā's distress and said to him: "Cast off this impure body of yours." Thus commanded by the Lord, Brahmā cast off his body.

The Lord is described here by the word viviktādhyātma-darśanaḥ. If anyone can completely perceive another's distress without doubt, it is the Lord Himself. If someone is in distress and wants to get relief from his friend, sometimes it so happens that his friend does not appreciate the volume of distress he is suffering. But for the Supreme Lord it is not difficult. The Supreme Lord, as Paramātmā, is sitting within the heart of every living entity, and He directly perceives the exact causes of distress. In Bhagavad-gītā the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart, and because of Me one's remembrance and forgetfulness occur." Thus whenever one fully surrenders unto the Supreme Lord, one finds that He is sitting within one's heart. He can give us direction how to get out of dangers or how to approach Him in devotional service. The Lord, however, asked Brahmā to give up his present body because it had created the demoniac principle. According to Śrīdhara Svāmī, Brahmā's constant dropping of his body does not refer to his actually giving up his body. Rather, he suggests that Brahmā gave up a particular mentality. Mind is the subtle body of the living entity. We may sometimes be absorbed in some thought which is sinful, but if we give up the sinful thought, it may be said that we give up the body. Brahmā's mind was not in correct order when he created the demons. It must have been full of passion because the entire creation was passionate; therefore such passionate sons were born. It follows that any father and mother should also be careful while begetting children. The mental condition of a child depends upon the mental status of his parents at the time he is conceived. According to the Vedic system, therefore, the garbhādhāna-saṁskāra, or the ceremony for giving birth to a child, is observed. Before begetting a child, one has to sanctify his perplexed mind. When the parents engage their minds in the lotus feet of the Lord and in such a state the child is born, naturally good devotee children come; when the society is full of such good population, there is no trouble from demoniac mentalities.

TEXT 29

tāṁ kvaṇac-caraṇāmbhojāṁ

mada-vihvala-locanām

kāñcī-kalāpa-vilasad-

dukūla-cchanna-rodhasam

SYNONYMS

tām-that body; kvaṇat-tinkling with ankle bells; caraṇa-ambhojām-with lotus feet; mada-intoxication; vihvala-overwhelmed; locanām-with eyes; kāñcī-kalāpa-with a girdle made of golden ornaments; vilasat-shining; dukūla-by fine cloth; channa-covered; rodhasam-having hips.

The body given up by Brahmā took the form of the evening twilight, when the day and night meet, a time which kindles passion. The asuras, who are passionate by nature, dominated as they are by the element of rajas, took it for a damsel, whose lotus feet resounded with the tinkling of anklets, whose eyes were wide with intoxication and whose hips were covered by fine cloth, over which shone a girdle.

As early morning is the period for spiritual cultivation, the beginning of evening is the period for passion. Demoniac men are generally very fond of sex enjoyment; therefore they very much appreciate the approach of evening. The demons took the approach of the evening twilight to be a beautiful woman, and they began to adore her in various ways. They imagined the twilight to be a very beautiful woman with tinkling bangles on her feet, a girdle on her hips, and beautiful breasts, and for their sexual satisfaction they imagined the appearance of this beautiful girl before them.

TEXT 30

anyonya-śleṣayottuṅga-

nirantara-payodharām

sunāsāṁ sudvijāṁ snigdha-

hāsa-līlāvalokanām

SYNONYMS

anyonya-to each other; śleṣayā-because of clinging; uttuṅga-raised; nirantara-without intervening space; payaḥ-dharām-breasts; su-nāsām-shapely nose; su-dvijām-beautiful teeth; snigdha-lovely; hāsa-smile; līlā-avalokanām-sportful glance.

Her breasts projected upward because of their clinging to each other, and they were too contiguous to admit any intervening space. She had a shapely nose and beautiful teeth; a lovely smile played on her lips, and she cast a sportful glance at the asuras.

TEXT 31

gūhantīṁ vrīḍayātmānaṁ

nīlālaka-varūthinīm

upalabhyāsurā dharma

sarve sammumuhuḥ striyam

SYNONYMS

gūhantīm-hiding; vrīḍayā-out of shyness; ātmānam-herself; nīla-dark; alaka-hair; varūthinīm-a bunch; upalabhya-upon imagining; asurāḥ-the demons; dharma-O Vidura; sarve-all; sammumuhuḥ-were captivated; striyam-woman.

Adorned with dark tresses, she hid herself, as it were, out of shyness. Upon seeing that girl, the asuras were all infatuated with an appetite for sex.

The difference between demons and demigods is that a beautiful woman very easily attracts the minds of demons, but she cannot attract the mind of a godly person. A godly person is full of knowledge, and a demoniac person is full of ignorance. Just as a child is attracted by a beautiful doll, similarly a demon, who is less intelligent and full of ignorance, is attracted by material beauty and an appetite for sex. The godly person knows that this nicely dressed and ornamented attraction of high breasts, high hips, beautiful nose and fair complexion is māyā. All the beauty a woman can display is only a combination of flesh and blood. Śrī Śaṅkarācārya has advised all persons not to be attracted by the interaction of flesh and blood; they should be attracted by the real beauty In spiritual life. The real beauty is Kṛṣṇa and Rādhā. One who is attracted by the beauty of Rādhā and Kṛṣṇa cannot be attracted by the false beauty of this material world. That is the difference between a demon and a godly person or devotee.

TEXT 32

aho rūpam aho dhairyam

aho asyā navaṁ vayaḥ

madhye kāmayamānānām

akāmeva visarpati

SYNONYMS

aho-oh; rūpam-what beauty; aho-oh; dhairyam-what self-control; aho-oh; asyāḥ-her; navam-budding; vayaḥ-youth; madhye-in the midst; kāmayamānānām-of those passionately longing for; akāmā-free from passion; iva-like; visarpati-walking with us.

The demons praised her: Oh, what a beauty! What rare self-control! What a budding youth! In the midst of us all, who are passionately longing for her, she is moving about like one absolutely free from passion.

TEXT 33

vitarkayanto bahudhā

tāṁ sandhyāṁ pramadākṛtim

abhisambhāvya viśrambhāt

paryapṛcchan kumedhasaḥ

SYNONYMS

vitarkayantaḥ-indulging in speculations; bahudhā-various kinds; tām-her; sandhyām-the evening twilight; pramadā-a young woman; ākṛtim-in the form of; abhisambhāvya-treating with great respect; viśrambhāt-fondly; paryapṛcchan-questioned; ku-medhasaḥ-wicked-minded.

Indulging in various speculations about the evening twilight, which appeared to them endowed with the form of a young woman, the wicked-minded asuras treated her with respect and fondly spoke to her as follows.

TEXT 34

kāsi kasyāsi rambhoru

ko vārthas te 'tra bhāmini

rūpa-draviṇa-paṇyena

durbhagān no vibādhase

SYNONYMS

kā-who; asi-are you; kasya-belonging to whom; asi-are you; rambhoru-O pretty one; kaḥ-what; vā-or; arthaḥ-object; te-your; atra-here; bhāmini-O passionate lady; rūpa-beauty; draviṇa-priceless; paṇyena-with the commodity; durbhagān-unfortunate; naḥ-us; vibādhase-you tantalize.

Who are you, O pretty girl? Whose wife or daughter are you, and what can be the object of your appearing before us? Why do you tantalize us, unfortunate as we are, with the priceless commodity of your beauty?

The mentality of the demons in being enamored by the false beauty of this material world is expressed herein. The demoniac can pay any price for the skin beauty of this material world. They work very hard all day and night, but the purpose of their hard work is to enjoy sex life. Sometimes they misrepresent themselves as karma-yogīs, not knowing the meaning of the word yoga. Yoga means to link up with the Supreme Personality of Godhead, or to act in Kṛṣṇa consciousness. A person who works very hard, no matter in what occupation, and who offers the result of the work to the service of the Supreme Personality of Godhead, Kṛṣṇa, is called a karma-yogi.

TEXT 35

yā vā kācit tvam abale

diṣṭyā sandarśanaṁ tava

utsunoṣīkṣamāṇānāṁ

kanduka-krīḍayā manaḥ

SYNONYMS

yā-whosoever; vā-or; kācit-anyone; tvam-you; abale-O beautiful girl; diṣṭyā-by fortune; sandarśanam-seeing; tava-of you; utsunoṣi-you agitate; īkṣamāṇānām-of the onlookers; kanduka-with a ball; krīḍayā-by play; manaḥ-the mind.

Whosoever you may be, O beautiful girl, we are fortunate in being able to see you. While playing with a ball, you have agitated the minds of all onlookers.

Demons arrange many kinds of performances to see the glaring beauty of a beautiful woman. Here it is stated that they saw the girl playing with a ball. Sometimes the demoniac arrange for so-called sports, like tennis, with the opposite sex. The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality. This demoniac sex mentality of material enjoyment is sometimes encouraged by so-called yogīs who encourage the public to enjoy sex life in different varieties and at the same time advertise that if one meditates on a certain manufactured mantra one can become God within six months. The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to misrepresent and delude. These so-called yogīs are actually enjoyers of the world garbed as yogīs. Bhagavad-gītā, however, recommends that if one wants to enjoy life, then it cannot be with these gross senses. A patient is advised by the experienced physician to refrain from ordinary enjoyment while in the diseased condition. A diseased person cannot enjoy anything; he has to restrain his enjoyment in order to get rid of the disease. Similarly, our material condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one must get free of the entanglement of material existence. In spiritual life we can enjoy sense enjoyment which has no end. The difference between material and spiritual enjoyment is that material enjoyment is limited. Even if a man engages in material sex enjoyment, he cannot enjoy it for long. But when the sex enjoyment is given up, then one can enter spiritual life, which is unending. In the Bhāgavatam (5.5.1) it is stated that brahma-saukhya, spiritual happiness, is ananta, unending. Foolish creatures are enamored by the beauty of matter and think that the enjoyment it offers is real, but actually that is not real enjoyment.

TEXT 36

naikatra te jayati śālini pāda-padmaṁ

ghnantyā muhuḥ kara-talena patat-pataṅgam

madhyaṁ viṣīdati bṛhat-stana-bhāra-bhītaṁ

śānteva dṛṣṭir amalā suśikhā-samūhaḥ

SYNONYMS

na-not; ekatra-in one place; te-your; jayati-stay; śālini-O beautiful woman; pāda-padmam-lotus feet; ghnantyāḥ-striking; muhuḥ-again and again; kara-talena-by the palm of the hand; patat-bouncing; pataṅgam-the ball; madhyam-waist; viṣīdati-gets fatigued; bṛhat-full grown; stana-of your breasts; bhāra-by the weight; bhītam-oppressed; śāntā iva-as if fatigued; dṛṣṭiḥ-vision; amalā-clear; su-beautiful; śikhā-your hair; samūhaḥ-bunch.

O beautiful woman, when you strike the bouncing ball against the ground with your hand again and again, your lotus feet do not stay in one place. Oppressed by the weight of your full-grown breasts, your waist becomes fatigued, and your clear vision grows dull, as it were. Pray braid your comely hair.

The demons observed beautiful gestures in the woman's every step. Here they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball. In every step they enjoy her womanly beauty, and while they enjoy her beauty their minds become agitated by sex desire. As moths at night surround a fire and are killed, so the demons become victims of the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful woman also afflicts the heart of a lusty demon.

TEXT 37

iti sāyantanīṁ sandhyām

asurāḥ pramadāyatīm

pralobhayantīṁ jagṛhur

matvā mūḍha-dhiyaḥ striyam

SYNONYMS

iti-in this way; sāyantanīm-the evening; sandhyām-twilight; asurāḥ-the demons; pramadāyatīm-behaving like a wanton woman; pralobhayantīm-alluring; jagṛhuḥ-seized; matvā-thinking to be; mūḍha-dhiyaḥ-unintelligent; striyam-a woman.

The asuras, clouded in their understanding, took the evening twilight to be a beautiful woman showing herself in her alluring form, and they seized her.

The asuras are described here as mūḍha-dhiyaḥ, meaning that they are captivated by ignorance, just like the ass. The demons were captivated by the false, glaring beauty of this material form, and thus they embraced her.

TEXT 38

prahasya bhāva-gambhīraṁ

jighrantyātmānam ātmanā

kāntyā sasarja bhagavān

gandharvāpsarasāṁ gaṇān

SYNONYMS

prahasya-smiling; bhāva-gambhīram-with a deep purpose; jighrantyā-understanding; ātmānam-himself; ātmanā-by himself; kāntyā-by his loveliness; sasarja-created; bhagavān-the worshipful Lord Brahmā; gandharva-the celestial musicians; apsarasām-and of the heavenly dancing girls; gaṇān-the hosts of.

With a laugh full of deep significance, the worshipful Brahmā then evolved by his own loveliness, which seemed to enjoy itself by itself, the hosts of Gandharvas and Apsarās.

The musicians in the upper planetary systems are called Gandharvas, and the dancing girls are called Apsarās. After being attacked by the demons and evolving a form of a beautiful woman in the twilight, Brahmā next created Gandharvas and Apsarās. Music and dancing employed in sense gratification are to be accepted as demoniac, but the same music and dancing, when employed in glorifying the Supreme Lord as kīrtana, are transcendental, and they bring about a life completely fit for spiritual enjoyment.

TEXT 39

visasarja tanuṁ tāṁ vai

jyotsnāṁ kāntimatīṁ priyām

ta eva cādaduḥ prītyā

viśvāvasu-purogamāḥ

SYNONYMS

visasarja-gave up; tanum-form; tām-that; vai-in fact; jyotsnām-moonlight; kānti-matīm-shining; priyām-beloved; te-the Gandharvas; eva-certainly; ca-and; ādaduḥ-took possession; prītyā-gladly; viśvāvasu-puraḥ-gamāḥ-headed by Viśvāvasu.

After that, Brahmā gave up that shining and beloved form of moonlight. Viśvāvasu and other Gandharvas gladly took possession of it.

TEXT 40

sṛṣṭvā bhūta-piśācāṁś ca

bhagavān ātma-tandriṇā

dig-vāsaso mukta-keśān

vīkṣya cāmīlayad dṛśau

SYNONYMS

sṛṣṭvā-having created; bhūta-ghosts; piśācān-fiends; ca-and; bhagavān-Lord Brahmā; ātma-his; tandriṇā-from laziness; dik-vāsasaḥ-naked; mukta-disheveled; keśān-hair; vīkṣya-seeing; ca-and; amīlayat-closed; dṛśau-two eyes.

The glorious Brahmā next evolved from his sloth the ghosts and fiends, but he closed his eyes when he saw them stand naked with their hair scattered.

Ghosts and mischievous hobgoblins are also the creation of Brahmā; they are not false. All of them are meant for putting the conditioned soul into various miseries. They are understood to be the creation of Brahmā under the direction of the Supreme Lord.

TEXT 41

jagṛhus tad-visṛṣṭāṁ tāṁ

jṛmbhaṇākhyāṁ tanuṁ prabhoḥ

nidrām indriya-vikledo

yayā bhūteṣu dṛśyate

yenocchiṣṭān dharṣayanti

tam unmādaṁ pracakṣate

SYNONYMS

jagṛhuḥ-took possession; tat-visṛṣṭām-thrown off by him; tām-that; jṛmbhaṇa-ākhyām-known as yawning; tanum-the body; prabhoḥ-of Lord Brahmā; nidrām-sleep; indriya-vikledaḥ-drooling; yayā-by which; bhūteṣu-among the living beings; dṛśyate-is observed; yena-by which; ucchiṣṭān-smeared with stool and urine; dharṣayanti-bewilder; tam-that; unmādam-madness; pracakṣate-is spoken of.

The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahmā, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity.

The disease of insanity or being haunted by ghosts takes place in an unclean state of existence. Here it is clearly stated that when a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts then take advantage of his unclean state and haunt his body. In other words, those who drool while sleeping are considered unclean and are subject to be haunted by ghosts or to, go insane.

TEXT 42

ūrjasvantaṁ manyamāna

ātmānaṁ bhagavān ajaḥ

sādhyān gaṇān pitṛ-gaṇān

parokṣeṇāsṛjat prabhuḥ

SYNONYMS

ūrjaḥ-vantam-full of energy; manyamānaḥ-recognizing; ātmānam-himself; bhagavān-the most worshipful; ajaḥ-Brahmā; sādhyān-the demigods; gaṇān-hosts; pitṛ-gaṇān-and the Pitās; parokṣeṇa-from his invisible form; asṛjat-created; prabhuḥ-the lord of beings.

Recognizing himself to be full of desire and energy, the worshipful Brahmā, the creator of the living entities, evolved from his own invisible form, from his navel, the hosts of Sādhyas and Pitās.

The Sādhyas and Pitās are invisible forms of departed souls, and they are also created by Brahmā.

TEXT 43

ta ātma-sargaṁ taṁ kāyaṁ

pitaraḥ pratipedire

sādhyebhyaś ca pitṛbhyaś ca

kavayo yad vitanvate

SYNONYMS

te-they; ātma-sargam-source of their existence; tam-that; kāyam-body; pitaraḥ-the Pitās; pratipedire-accepted; sādhyebhyaḥ-to the Sādhyas; ca-and; pitṛbhyaḥ-to the Pitās; ca-also; kavayaḥ-those well versed in rituals; yat-through which; vitanvate-offer oblations.

The Pitās themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer oblations to the Sādhyas and Pitās [in the form of their departed ancestors] on the occasion of śrāddha.

Śrāddha is a ritualistic performance observed by the followers of the Vedas. There is a yearly occasion of fifteen days when ritualistic religionists follow the principle of offering oblations to departed souls. Thus those fathers and ancestors who, by freaks of nature, might not have a gross body for material enjoyment can again gain such bodies due to the offering of śrāddha oblations by their descendants. The performance of śrāddha, or offering oblations with prasāda, is still current in India, especially at Gayā, where oblations are offered at the lotus feet of Viṣṇu in a celebrated temple. Because the Lord is thus pleased with the devotional service of the descendants, by His grace He liberates the condemned souls of forefathers who do not have gross bodies, and He favors them to again receive a gross body for development of spiritual advancement.

Unfortunately, by the influence of māyā, the conditioned soul employs the body he gets for sense gratification, forgetting that such an occupation may lead him to return to an invisible body. The devotee of the Lord, or one who is in Kṛṣṇa consciousness, however, does not need to perform such ritualistic ceremonies as śrāddha because he is always pleasing the Supreme Lord; therefore his fathers and ancestors who might have been in difficulty are automatically relieved. The vivid example is Prahlāda Mahārāja. Prahlāda Mahārāja requested Lord Nṛsiṁhadeva to deliver his sinful father, who had so many times offended the lotus feet of the Lord. The Lord replied that in a family where a Vaiṣṇava like Prahlāda is born, not only his father but his father's father and their fathers-up to the fourteenth father back-are all automatically delivered. The conclusion, therefore, is that Kṛṣṇa consciousness is the sum total of all good work for the family, for society and for all living entities. In the Caitanya-caritāmṛta the author says that a person fully conversant with Kṛṣṇa consciousness does not perform any rituals because he knows that simply by serving Kṛṣṇa in full Kṛṣṇa consciousness, all rituals are automatically performed.

TEXT 44

siddhān vidyādharāṁś caiva

tirodhānena so 'sṛjat

tebhyo 'dadāt tam ātmānam

antardhānākhyam adbhutam

SYNONYMS

siddhān-the Siddhas; vidyādharān-Vidyādharas; ca eva-and also; tirodhānena-by the faculty of remaining hidden from vision; saḥ-Lord Brahmā; asṛjat-created; tebhyaḥ-to them; adadāt-gave; tam ātmānam-that form of his; antardhāna-ākhyam-known as the Antardhāna; adbhutam-wonderful.

Then Lord Brahmā, by his ability to be hidden from vision, created the Siddhas and Vidyādharas and gave them that wonderful form of his known as the Antardhāna.

Antardhāna means that these living creatures can be perceived to be present, but they cannot be seen by vision.

TEXT 45

sa kinnarān kimpuruṣān

pratyātmyenāsṛjat prabhuḥ

mānayann ātmanātmānam

ātmābhāsaṁ vilokayan

SYNONYMS

saḥ-Lord Brahmā; kinnarān-the Kinnaras; kimpuruṣān-the Kimpuruṣas; pratyātmyena-from his reflection (in water); asṛjat-created; prabhuḥ-the lord of the living beings (Brahmā); mānayan-admiring; ātmanā ātmānam-himself by himself; ātma-ābhāsam-his reflection; vilokayan-seeing.

One day, Brahmā, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpuruṣas as well as Kinnaras out of that reflection.

TEXT 46

te tu taj jagṛhū rūpaṁ

tyaktaṁ yat parameṣṭhinā

mithunī-bhūya gāyantas

tam evoṣasi karmabhiḥ

SYNONYMS

te-they (the Kinnaras and Kimpuruṣas); tu-but; tat-that; jagṛhuḥ-took possession of; rūpam-that shadowy form; tyaktam-given up; yat-which; parameṣṭhinā-by Brahmā; mithunī-bhūya-coming together with their spouses; gāyantaḥ-praise in song; tam-him; eva-only; uṣasi-at daybreak; karmabhiḥ-with his exploits.

The Kimpuruṣas and Kinnaras took possession of that shadowy form left by Brahmā. That is why they and their spouses sing his praises by recounting his exploits at every daybreak.

The time early in the morning, one and a half hours before sunrise, is called brāhma-muhūrta. During this brāhma-muhūrta, spiritual activities are recommended. Spiritual activities performed early in the morning have a greater effect than in any other part of the day.

TEXT 47

dehena vai bhogavatā

śayāno bahu-cintayā

sarge 'nupacite krodhād

utsasarja ha tad vapuḥ

SYNONYMS

dehena-with his body; vai-indeed; bhogavatā-stretching out full length; śayānaḥ-lying fully stretched; bahu-great; cintayā-with concern; sarge-the creation; anupacite-not proceeded; krodhāt-out of anger; utsasarja-gave up; ha-in fact; tat-that; vapuḥ-body.

Once Brahmā lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too.

TEXT 48

ye 'hīyantāmutaḥ keśā

ahayas te 'ṅga jajñire

sarpāḥ prasarpataḥ krūrā

nāgā bhogoru-kandharāḥ

SYNONYMS

ye-which; ahīyanta-dropped out; amutaḥ-from that; keśāḥ-hairs; ahayaḥ-snakes; te-they; aṅga-O dear Vidura; jajñire-took birth as; sarpāḥ-snakes; prasarpataḥ-from the crawling body; krūrāḥ-envious; nāgāḥ-cobras; bhoga-with hoods; uru-big; kandharāḥ-whose necks.

O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nāgas with their hoods expanded.

TEXT 49

sa ātmānaṁ manyamānaḥ

kṛta-kṛtyam ivātmabhūḥ

tadā manūn sasarjānte

manasā loka-bhāvanān

SYNONYMS

saḥ-Lord Brahmā; ātmānam-himself; manyamānaḥ-considering; kṛta-kṛtyam-had accomplished the object of life; iva-as if; ātmabhūḥ-born from the Supreme; tadā-then; manūn-the Manus; sasarja-created; ante-at the end; manasā-from his mind; loka-of the world; bhāvanān-promoting the welfare.

One day Brahmā, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities or the universe.

TEXT 50

tebhyaḥ so 'sṛjat svīyaṁ

puraṁ puruṣam ātmavān

tān dṛṣṭvā ye purā sṛṣṭāḥ

praśaśaṁsuḥ prajāpatim

SYNONYMS

tebhyaḥ-to them; saḥ-Lord Brahmā; asṛjat-gave; svīyam-his own; puram-body; puruṣam-human; ātma-vān-self-possessed; tān-them; dṛṣṭvā-on seeing; ye-those who; purā-earlier; sṛṣṭāḥ-were created (the demigods, Gandharvas, etc., who were created earlier); praśaśaṁsuḥ-applauded; prajāpatim-Brahmā (the lord of created beings).

The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier-the demigods, the Gandharvas and so on-applauded Brahmā, the lord of the universe.

TEXT 51

aho etaj jagat-sraṣṭaḥ

sukṛtaṁ bata te kṛtam

pratiṣṭhitāḥ kriyā yasmin

sākam annam adāma he

SYNONYMS

aho-oh; etat-this; jagat-sraṣṭaḥ-O creator of the universe; sukṛtam-well done; bata-indeed; te-by you; kṛtam-produced; pratiṣṭhitāḥ-established soundly; kriyāḥ-all ritualistic performances; yasmin-in which; sākam-along with this; annam-the sacrificial oblations; adāma-we shall share; he-O.

They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations.

The importance of sacrifice is also mentioned in Bhagavad-gītā, Third Chapter, verse 10. The Lord confirms there that in the beginning of creation Brahmā created the Manus, along with the ritualistic sacrificial method, and blessed them: "Continue these sacrificial rites, and you will be gradually elevated to your proper position of self-realization and will also enjoy material happiness." All the living entities created by Brahmā are conditioned souls and are inclined to lord it over material nature. The purpose of sacrificial rituals is to revive, gradually, the spiritual realization of the living entities. That is the beginning of life within this universe. These sacrificial rituals, however, are intended to please the Supreme Lord. Unless one pleases the Supreme Lord, or unless one is Kṛṣṇa conscious, one cannot be happy either in material enjoyment or in spiritual realization.

TEXT 52

tapasā vidyayā yukto

yogena susamādhinā

ṛṣīn ṛṣir hṛṣīkeśaḥ

sasarjābhimatāḥ prajāḥ

SYNONYMS

tapasā-by penance; vidyayā-by worship; yuktaḥ-being engaged; yogena-by concentration of the mind in devotion; su-samādhinā-by nice meditation; ṛṣīn-the sages; ṛṣiḥ-the first seer (Brahmā); hṛṣīkeśaḥ-the controller of his senses; sasarja-created; abhimatāḥ-beloved; prajāḥ-sons.

Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmā, the self-born living creature, evolved great sages as his beloved sons.

The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyā, or worship of the Supreme Lord. Sometimes the word yoga is used to refer to the gymnastic performances of different bodily postures which help mental concentration. Generally, the different bodily postures in the yoga system are accepted by less intelligent men to be the end of yoga, but actually they are meant to concentrate the mind upon the Supersoul. After creating persons for economic development, Brahmā created sages who would set the example for spiritual realization.

TEXT 53

tebhyaś caikaikaśaḥ svasya

dehasyāṁśam adād ajaḥ

yat tat samādhi-yogarddhi-

tapo-vidyā-viraktimat

SYNONYMS

tebhyaḥ-to them; ca-and; ekaikaśaḥ-each one; svasya-of his own; dehasya-body; aṁśam-part; adāt-gave; ajaḥ-the unborn Brahmā; yat-which; tat-that; samādhi-deep meditation; yoga-concentration of the mind; ṛddhi-supernatural power; tapaḥ-austerity; vidyā-knowledge; virakti-renunciation; mat-possessing.

To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation.

The word viraktimat in this verse means "possessed of the qualification of renunciation." Spiritual realization cannot be attained by materialistic persons. For those who are addicted to sense enjoyment, spiritual realization is not possible. In Bhagavad-gītā it is stated that those who are too attached to seeking material possessions and material enjoyment cannot reach yoga-samādhi, absorption in Kṛṣṇa consciousness. Propaganda that one can enjoy this life materially and at the same time spiritually advance is simply bogus. The principles of renunciation are four: (1) to avoid illicit sex life, (2) to avoid meat-eating, (3) to avoid intoxication and (4) to avoid gambling. These four principles are called tapasya, or austerity. To absorb the mind in the Supreme in Kṛṣṇa consciousness is the process of spiritual realization.

Thus end the Bhaktivedanta purports of the Third Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Maitreya and Vidura."

Chapter Twenty-one

Conversation Between Manu and Kardama

TEXT 1

vidura uvāca

svāyambhuvasya ca manor

vaṁśaḥ parama-sammataḥ

kathyatāṁ bhagavan yatra

maithunenaidhire prajāḥ

SYNONYMS

viduraḥ uvāca-Vidura said; svāyambhuvasya-of Svāyambhuva; ca-and; manoḥ-of Manu; vaṁśaḥ-the dynasty; parama-most; sammataḥ-esteemed; kathyatām-kindly describe; bhagavan-O worshipful sage; yatra-in which; maithunena-through sexual intercourse; edhire-multiplied; prajāḥ-the progeny.

Vidura said: The line of Svāyambhuva Manu was most esteemed. O worshipful sage, I beg you-give me an account of this race, whose progeny multiplied through sexual intercourse.

Regulated sex life to generate good population is worth accepting. Actually, Vidura was not interested in hearing the history of persons who merely engaged in sex life, but he was interested in the progeny of Svāyambhuva Manu because in that dynasty, good devotee kings appeared who protected their subjects very carefully with spiritual knowledge. By hearing the history of their activities, therefore, one becomes more enlightened. An important word used in this connection is parama-sammataḥ, which indicates that the progeny created by Svāyambhuva Manu and his sons was approved of by great authorities. In other words, sex life for creating exemplary population is acceptable to all sages and authorities of Vedic scripture.

TEXT 2

priyavratottānapādau

sutau svāyambhuvasya vai

yathā-dharmaṁ jugupatuḥ

sapta-dvīpavatīṁ mahīm

SYNONYMS

priyavrata-Mahārāja Priyavrata; uttānapādau-and Mahārāja Uttānapāda; sutau-the two sons; svāyambhuvasya-of Svāyambhuva Manu; vai-indeed; yathā-according to; dharmam-religious principles; jugupatuḥ-ruled; sapta-dvīpa-vatīm-consisting of seven islands; mahīm-the world.

The two great sons of Svāyambhuva Manu-Priyavrata and Uttānapāda-ruled the world, consisting of seven islands, just according to religious principles.

Śrīmad-Bhāgavatam is also a history of the great rulers of different parts of the universe. In this verse the names of Priyavrata and Uttānapāda, sons of Svāyambhuva, are mentioned. They ruled this earth, which is divided into seven islands. These seven islands are still current, as Asia, Europe, Africa, America, Australia and the North and South Poles. There is no chronological history of all the Indian kings in Śrīmad-Bhāgavatam, but the deeds of the most important kings, such as Priyavrata and Uttānapāda, and many others, like Lord Rāmacandra and Mahārāja Yudhiṣṭhira, are recorded because the activities of such pious kings are worth hearing; people may benefit by studying their histories.

TEXT 3

tasya vai duhitā brahman

devahūtīti viśrutā

patnī prajāpater uktā

kardamasya tvayānagha

SYNONYMS

tasya-of that Manu; vai-indeed; duhitā-the daughter; brahman-O holy brāhmaṇa; devahūti-named Devahūti; iti-thus; viśrutā-was known; patnī-wife; prajāpateḥ-of the lord of created beings; uktā-has been spoken of; kardamasya-of Kardama Muni; tvayā-by you; anagha-O sinless one.

O holy brāhmaṇa, O sinless one, you have spoken of his daughter, known by the name Devahūti, as the wife of the sage Kardama, the lord of created beings.

Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.

TEXT 4

tasyāṁ sa vai mahā-yogī

yuktāyāṁ yoga-lakṣaṇaiḥ

sasarja katidhā vīryaṁ

tan me śuśrūṣave vada

SYNONYMS

tasyām-in her; saḥ-Kardama Muni; vai-in fact; mahā-yogī-great mystic yogī; yuktāyām-endowed; yoga-lakṣaṇaiḥ-with the eightfold symptoms of yogic perfection; sasarja-propagated; katidhā-how many times; vīryam-offspring; tat-that narration; me-to me; śuśrūṣave-who am eager to hear; vada-tell.

How many offspring did that great yogī beget through the princess, who was endowed with eightfold perfection in the yoga principles? Oh, pray tell me this, for I am eager to hear it.

Here Vidura inquired about Kardama Muni and his wife, Devahūti, and about their children. It is described here that Devahūti was very much advanced in the performance of eightfold yoga. The eight divisions of yoga performance are described as (1) control of the senses, (2) strict following of the rules and regulations, (3) practice of the different sitting postures, (4) control of the breath, (5) withdrawing the senses from sense objects, (6) concentration of the mind, (7) meditation and (8) self-realization. After self-realization there are eight further perfectional stages, which are called yoga-siddhis. The husband and wife, Kardama and Devahūti, were advanced in yoga practice; the husband was a mahā-yogī, great mystic, and the wife was a yoga-lakṣaṇa, or one advanced in yoga. They united and produced children. Formerly, after making their lives perfect, great sages and saintly persons used to beget children, otherwise they strictly observed the rules and regulations of celibacy. Brahmacarya (following the rules and regulations of celibacy) is required for perfection of self-realization and mystic power. There is no recommendation in the Vedic scriptures that one can go on enjoying material sense gratification at one's whims, as one likes, and at the same time become a great meditator by paying a rascal some money.

TEXT 5

rucir yo bhagavān brahman

dakṣo vā brahmaṇaḥ sutaḥ

yathā sasarja bhūtāni

labdhvā bhāryāṁ ca mānavīm

SYNONYMS

ruciḥ-Ruci; yaḥ-who; bhagavān-worshipful; brahman-O holy sage; dakṣaḥ-Dakṣa; vā-and; brahmaṇaḥ-of Lord Brahmā; sutaḥ-the son; yathā-in what way; sasarja-generated; bhūtāni-offspring; labdhvā-after securing; bhāryām-as their wives; ca-and; mānavīm-the daughters of Svāyambhuva Manu.

O holy sage, tell me how the worshipful Ruci and Dakṣa, the son of Brahmā, generated children after securing as their wives the other two daughters of Svāyambhuva Manu.

All the great personalities who increased the population in the beginning of the creation are called Prajāpatis. Brahmā is also known as Prajāpati, as were some of his later sons. Svāyambhuva Manu is also known as Prajāpati, as is Dakṣa, another son of Brahmā. Svāyambhuva had two daughters, Ākūti and Prasūti. The Prajāpati Ruci married Ākūti, and Dakṣa married Prasūti. These couples and their children produced immense numbers of children to populate the entire universe. Vidura's inquiry was, "How did they beget the population in the beginning?"

TEXT 6

maitreya uvāca

prajāḥ sṛjeti bhagavān

kardamo brahmaṇoditaḥ

sarasvatyāṁ tapas tepe

sahasrāṇāṁ samā daśa

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; prajāḥ-children; sṛja-beget; iti-thus; bhagavān-the worshipful; kardamaḥ-Kardama Muni; brahmaṇā-by Lord Brahmā; uditaḥ-commanded; sarasvatyām-on the bank of the River Sarasvatī; tapaḥ-penance; tepe-practiced; sahasrāṇām-of thousands; samāḥ-years; daśa-ten.

The great sage Maitreya replied: Commanded by Lord Brahmā to beget children in the worlds, the worshipful Kardama Muni practiced penance on the bank of the River Sarasvatī for a period of ten thousand years.

It is understood herein that Kardama Muni meditated in yoga for ten thousand years before attaining perfection. Similarly, we have information that Vālmīki Muni also practiced yoga meditation for sixty thousand years before attaining perfection. Therefore, yoga practice can be successfully performed by persons who have a very long duration of life, such as one hundred thousand years; in that way it is possible to have perfection in yoga. Otherwise, there is no possibility of attaining the real perfection. Following the regulations, controlling the senses and practicing the different sitting postures are merely the preliminary practices. We do not know how people can be captivated by the bogus yoga system in which it is stated that simply by meditating fifteen minutes daily one can attain the perfection of becoming one with God. This age (Kali-yuga) is the age of bluffing and quarrel. Actually there is no possibility of attaining yoga perfection by such paltry proposals. The Vedic literature, for emphasis, clearly states three times that in this age of Kali-kalau nāsty eva nāsty eva nāsty eva-there is no other alternative, no other alternative, no other alternative than harer nāma [Adi 17.21], chanting the holy name of the Lord.

TEXT 7

tataḥ samādhi-yuktena

kriyā-yogena kardamaḥ

samprapede hariṁ bhaktyā

prapanna-varadāśuṣam

SYNONYMS

tataḥ-then, in that penance; samādhi-yuktena-in trance; kriyā-yogena-by bhakti-yoga worship; kardamaḥ-the sage Kardama; samprapede-served; harim-the Personality of Godhead; bhaktyā-in devotional service; prapanna-to the surrendered souls; varadāśuṣam-the bestower of all blessings.

During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection.

The significance of meditation is described here. Kardama Muni practiced mystic yoga meditation for ten thousand years just to please the Supreme Personality of Godhead, Hari. Therefore, whether one practices yoga or speculates and does research to find God, one's efforts must be mixed with the process of devotion. Without devotion, nothing can be perfect. The target of perfection and realization is the Supreme Personality of Godhead. In the Sixth Chapter of Bhagavad-gītā it is clearly said that one who constantly engages in Kṛṣṇa consciousness is the topmost yogī. The Personality of Godhead, Hari, also fulfills the desires of His surrendered devotee. One has to surrender unto the lotus feet of the Personality of Godhead, Hari, or Kṛṣṇa, in order to achieve real success. Devotional service, or engagement in Kṛṣṇa consciousness, is the direct method, and all other methods, although recommended, are indirect. In this age of Kali the direct method is especially more feasible than the indirect because people are short-living, their intelligence is poor, and they are poverty-stricken and embarrassed by so many miserable disturbances. Lord Caitanya, therefore, has given the greatest boon: in this age one simply has to chant the holy name of God to attain perfection in spiritual life.

The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also. But who is to be remembered? One should remember the Supreme Personality of Godhead. Not only must one remember the Supreme Person; one must hear about the activities of the Lord and chant His glories. This information is in the authoritative scriptures. After engaging himself for ten thousand years in performing different types of devotional service, Kardama Muni attained the perfection of meditation, but that is not possible in this age of Kali, wherein it is very difficult to live for as much as one hundred years. At the present moment, who will be successful in the rigid performance of the many yoga rules and regulations? Moreover, perfection is attained only by those who are surrendered souls. Where there is no mention of the Personality of Godhead, where is there surrender? And where there is no meditation upon the Personality of Godhead, where is the yoga practice? Unfortunately, people in this age, especially persons who are of a demoniac nature, want to be cheated. Thus the Supreme Personality of Godhead sends great cheaters who mislead them in the name of yoga and render their lives useless and doomed. In Bhagavad-gītā, therefore, it is clearly stated, in the Sixteenth Chapter, verse 17, that rascals of self-made authority, being puffed up by illegally collected money, perform yoga without following the authoritative books. They are very proud of the money they have plundered from innocent persons who wanted to be cheated.

TEXT 8

tāvat prasanno bhagavān

puṣkarākṣaḥ kṛte yuge

darśayām āsa taṁ kṣattaḥ

śābdaṁ brahma dadhad vapuḥ

SYNONYMS

tāvat-then; prasannaḥ-being pleased; bhagavān-the Supreme Personality of Godhead; puṣkara-akṣaḥ-lotus-eyed; kṛte yuge-in the Satya-yuga; darśayām āsa-showed; tam-to that Kardama Muni; kṣattaḥ-O Vidura; śābdam-which is to be understood only through the Vedas; brahma-the Absolute Truth; dadhat-exhibiting; vapuḥ-His transcendental body.

Then, in the Satya-yuga, the lotus-eyed Supreme Personality of Godhead, being pleased, showed Himself to that Kardama Muni and displayed His transcendental form, which can be understood only through the Vedas.

Here two points are very significant. The first is that Kardama Muni attained success by yoga practice in the beginning of Satya-yuga, when people used to live for one hundred thousand years. Kardama Muni attained success, and the Lord, being pleased with him, showed him His form, which is not imaginary. Sometimes the impersonalists recommend that one can arbitrarily concentrate one's mind on some form he imagines or which pleases him. But here it is very clearly said that the form which the Lord showed to Kardama Muni by His divine grace is described in the Vedic literature. Śābdaṁ brahma: the forms of the Lord are clearly indicated in the Vedic literature. Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord.

TEXT 9

sa taṁ virajam arkābhaṁ

sita-padmotpala-srajam

snigdha-nīlālaka-vrāta-

vaktrābjaṁ virajo 'mbaram

SYNONYMS

saḥ-that Kardama Muni; tam-Him; virajam-without contamination; arka-ābham-effulgent like the sun; sita-white; padma-lotuses; utpala-water lilies; srajam-garland; snigdha-slick; nīla-blackish-blue; alaka-of locks of hair; vrāta-an abundance; vaktra-face; abjam-lotuslike; virajaḥ-spotless; ambaram-clothing.

Kardama Muni saw the Supreme Personality of Godhead, who is free from material contamination, in His eternal form, effulgent like the sun, wearing a garland of white lotuses and water lilies. The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair.

TEXT 10

kirīṭinaṁ kuṇḍalinaṁ

śaṅkha-cakra-gadā-dharam

śvetotpala-krīḍanakaṁ

manaḥ-sparśa-smitekṣaṇam

SYNONYMS

kirīṭinam-adorned with a crown; kuṇḍalinam-wearing earrings; śaṅkha-conch; cakra-disc; gadā-mace; dharam-holding; śveta-white; utpala-lily; krīḍanakam-plaything; manaḥ-heart; sparśa-touching; smita-smiling; īkṣaṇam-and glancing.

Adorned with a crown and earrings, He held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood whose sight captivates the hearts of all devotees.

TEXT 11

vinyasta-caraṇāmbhojam

aṁsa-deśe garutmataḥ

dṛṣṭvā khe 'vasthitaṁ vakṣaḥ-

śriyaṁ kaustubha-kandharam

SYNONYMS

vinyasta-having been placed; caraṇa-ambhojam-lotus feet; aṁsa-deśe-on the shoulders; garutmataḥ-of Garuḍa; dṛṣṭvā-having seen; khe-in the air; avasthitam-standing; vakṣaḥ-on His chest; śriyam-auspicious mark; kaustubha-the Kaustubha gem; kandharam-neck.

A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.

The descriptions in verses 9–11 of the Lord in His transcendental, eternal form are understood to be descriptions from the authoritative Vedic version. These descriptions are certainly not the imagination of Kardama Muni. The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Śaṅkarācārya: Nārāyaṇa, the Supreme Personality of Godhead, has nothing to do with the material creation. The varieties of the transcendental Lord-His body, His form, His dress, His instruction, His words-are not manufactured by the material energy, but are all confirmed in the Vedic literature. By performance of yoga Kardama Muni actually saw the Supreme Lord as He is. There was no point in seeing an imagined form of God after practicing yoga for ten thousand years. The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. The process of Kṛṣṇa consciousness is to deliver the form of Kṛṣṇa directly. The form of Kṛṣṇa is described in the authoritative Vedic literature Brahma-saṁhitā: His abode is made of cintāmaṇi stone, and the Lord plays there as a cowherd boy and is served by many thousands of gopīs. These descriptions are authoritative, and a Kṛṣṇa conscious person takes them directly, acts on them, preaches them and practices devotional service as enjoined in the authoritative scriptures.

TEXT 12

jāta-harṣo 'patan mūrdhnā

kṣitau labdha-manorathaḥ

gīrbhis tv abhyagṛṇāt prīti-

svabhāvātmā kṛtāñjaliḥ

SYNONYMS

jāta-harṣaḥ-naturally jubilant; apatat-he fell down; mūrdhnā-with his head; kṣitau-on the ground; labdha-having been achieved; manaḥ-rathaḥ-his desire; gīrbhiḥ-with prayers; tu-and; abhyagṛṇāt-he satisfied; prīti-svabhāva-ātmā-whose heart is by nature always full of love; kṛta-añjaliḥ-with folded hands.

When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.

The realization of the personal form of the Lord is the highest perfectional stage of yoga. In the Sixth Chapter of Bhagavad-gītā, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga. After practicing the sitting postures and other regulative principles of the system, one finally reaches the stage of samādhi-absorption in the Supreme. In the samādhi stage one can see the Supreme Personality of Godhead in His partial form as Paramātmā, or as He is. Samādhi is described in authoritative yoga scriptures, such as the Patañjali-sūtras, to be a transcendental pleasure. The yoga system described in the books of Patañjali is authoritative, and the modern so-called yogīs who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Patañjali yoga system is called aṣṭāṅga-yoga. Sometimes impersonalists pollute the Patañjali yoga system because they are monists. Patañjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patañjali system in their own way and pollute the whole yoga process.

According to Patañjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. In material activities a person engages in the modes of material nature. The aspirations of such people are (1) to be religious, (2) to be economically enriched, (3) to be able to gratify the senses and, at last, (4) to become one with the Supreme. According to the monists, when a yogī becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is-the Supreme Personality of Godhead-is called kaivalya, or, in the language of Patañjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-śakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gītā as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajñāta and asamprajñāta, or mental speculation and self-realization. In samādhi or asamprajñāta one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization.

According to Patañjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection-beyond the perfection of the preliminaries of the yoga system-there is no ultimate realization. There are eight perfections in the aṣṭāṅga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal. The ultimate goal is described here: Kardama Muni saw the Supreme Personality of Godhead in His eternal form. Devotional service begins with the relationship of the individual soul and the Supreme Soul, or Kṛṣṇa and Kṛṣṇa's devotees, and when one attains it there is no question of falling down. If, through the yoga system, one wants to attain the stage of seeing the Supreme Personality of Godhead face to face, but is attracted instead to attainment of some material power, then he is detoured from proceeding further. Material enjoyment, as encouraged by bogus yogīs, has nothing to do with the transcendental realization of spiritual happiness. Real devotees of bhakti-yoga accept only the material necessities of life absolutely needed to maintain the body and soul together; they refrain completely from all exaggerated material sense gratification. They are prepared to undergo all kinds of tribulation, provided they can make progress in the realization of the Personality of Godhead.

TEXT 13

ṛṣir uvāca

juṣṭaṁ batādyākhila-sattva-rāśeḥ

sāṁsiddhyam akṣṇos tava darśanān naḥ

yad-darśanaṁ janmabhir īḍya sadbhir

āśāsate yogino rūḍha-yogāḥ

SYNONYMS

ṛṣiḥ uvāca-the great sage said; juṣṭam-is attained; bata-ah; adya-now; akhila-all; sattva-of goodness; rāśeḥ-who are the reservoir; sāṁsiddhyam-the complete success; akṣṇoḥ-of the two eyes; tava-of You; darśanāt-from the sight; naḥ-by us; yat-of whom; darśanam-sight; janmabhiḥ-through births; īḍya-O worshipable Lord; sadbhiḥ-gradually elevated in position; āśāsate-aspire; yoginaḥ-yogīs; rūḍha-yogāḥ-having obtained perfection in yoga.

The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.

The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. When, therefore, one's body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, "Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained." These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.

TEXT 14

ye māyayā te hata-medhasas tvat-

pādāravindaṁ bhava-sindhu-potam

upāsate kāma-lavāya teṣāṁ

rāsīśa kāmān niraye 'pi ye syuḥ

SYNONYMS

ye-those persons; māyayā-by the deluding energy; te-of You; hata-has been lost; medhasaḥ-whose intelligence; tvat-Your; pāda-aravindam-lotus feet; bhava-of mundane existence; sindhu-the ocean; potam-the boat for crossing; upāsate-worship; kāma-lavāya-for obtaining trivial pleasures; teṣām-their; rāsi-You bestow; īśa-O Lord; kāmān-desires; niraye-in hell; api-even; ye-which desires; syuḥ-can be available.

Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You bestow mercy even upon them.

As stated in Bhagavad-gītā, Seventh Chapter, there are two kinds of devotees-those who desire material pleasures and those who desire nothing but service to the Lord. Material pleasures can be attained even by hogs and dogs, whose condition of life is hellish. The hog also eats, sleeps and enjoys sex life to the full extent, and it is also very satisfied with such hellish enjoyment of material existence. Modern yogīs advise that because one has senses, one must enjoy to the fullest extent like cats and dogs, yet one can go on and practice yoga. This is condemned here by Kardama Muni; he says that such material pleasures are available for cats and dogs in a hellish condition. The Lord is so kind that if so-called yogīs are satisfied by hellish pleasures, He can give them facilities to attain all the material pleasures they desire, but they cannot attain the perfectional stage attained by Kardama Muni.

Hellish and demoniac persons do not actually know what is the ultimate attainment in perfection, and therefore they think that sense gratification is the highest goal of life. They advise that one can satisfy the senses and at the same time, by reciting some mantra and by some practice, can cheaply aspire for perfection. Such persons are described here as hata-medhasaḥ, which means "those whose brains are spoiled." They aspire for material enjoyment by perfection of yoga or meditation. In Bhagavad-gītā it is stated by the Lord that the intelligence of those who worship the demigods has been spoiled. Similarly, here too it is stated by Kardama Muni that one who aspires after material enjoyment by practice of yoga has spoiled his brain substance and is fool number one. Actually, the intelligent practitioner of yoga should aspire for nothing else but to cross over the ocean of nescience by worshiping the Personality of Godhead and to see the lotus feet of the Lord. The Lord is so kind, however, that even today persons whose brain substance is spoiled are given the benediction to become cats, dogs or hogs and enjoy material happiness from sex life and sense gratification. The Lord confirms this benediction in Bhagavad-gītā: "Whatever a person aspires to receive from Me, I offer him as he desires."

TEXT 15

tathā sa cāhaṁ parivoḍhu-kāmaḥ

samāna-śīlāṁ gṛhamedha-dhenum

upeyivān mūlam aśeṣa-mūlaṁ

durāśayaḥ kāma-dughāṅghripasya

SYNONYMS

tathā-similarly; saḥ-myself; ca-also; aham-I; parivoḍhu-kāmaḥ-desiring to marry; samāna-śīlām-a girl of like disposition; gṛha-medha-in married life; dhenum-a cow of plenty; upeyivān-have approached; mūlam-the root (lotus feet); aśeṣa-of everything; mūlam-the source; durāśayaḥ-with lustful desire; kāma-dugha-yielding all desires; aṅghripasya-(of You) who are the tree.

Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are like a desire tree.

In spite of his condemning persons who approach the Lord for material advantages, Kardama Muni expressed his material inability and desire before the Lord by saying, "Although I know that nothing material should be asked from You, I nevertheless desire to marry a girl of like disposition." The phrase "like disposition" is very significant. Formerly, boys and girls of similar dispositions were married; the similar natures of the boy and girl were united in order to make them happy. Not more than twenty-five years ago, and perhaps it is still current, parents in India used to consult the horoscope of the boy and girl to see whether there would be factual union in their psychological conditions. These considerations are very important. Nowadays marriage takes place without such consultation, and therefore, soon after the marriage, there is divorce and separation. Formerly husband and wife used to live together peacefully throughout their whole lives, but nowadays it is a very difficult task.

Kardama Muni wanted to have a wife of like disposition because a wife is necessary to assist in spiritual and material advancement. It is said that a wife yields the fulfillment of all desires in religion, economic development and sense gratification. If one has a nice wife, he is to be considered a most fortunate man. In astrology, a man is considered fortunate who has great wealth, very good sons or a very good wife. Of these three, one who has a very good wife is considered the most fortunate. Before marrying, one should select a wife of like disposition and not be enamored by so-called beauty or other attractive features for sense gratification. In the Bhāgavatam, Twelfth Canto, it is said that in the Kali-yuga marriage will be based on the consideration of sex life; as soon as there is deficiency in sex life, the question of divorce will arise.

Kardama Muni could have asked his benediction from Umā, for it is recommended in the scriptures that if anyone wants a good wife, he should worship Umā. But he preferred to worship the Supreme Personality of Godhead because it is recommended in the Bhāgavatam that everyone, whether he is full of desires, has no desire or desires liberation, should worship the Supreme Lord. Of these three classes of men, one tries to be happy by fulfillment of material desires, another wants to be happy by becoming one with the Supreme, and another, the perfect man, is a devotee. He does not want anything in return from the personality of Godhead; he only wants to render transcendental loving service. In any case, everyone should worship the Supreme Personality of Godhead, for He will fulfill everyone's desire. The advantage of worshiping the Supreme Person is that even if one has desires for material enjoyment, if he worships Kṛṣṇa he will gradually become a pure devotee and have no more material hankering.

TEXT 16

prajāpates te vacasādhīśa tantyā

lokaḥ kilāyaṁ kāma-hato 'nubaddhaḥ

ahaṁ ca lokānugato vahāmi

baliṁ ca śuklānimiṣāya tubhyam

SYNONYMS

prajāpateḥ-who are the master of all living entities; te-of You; vacasā-under the direction; adhīśa-O my Lord; tantyā-by a rope; lokaḥ-conditioned souls; kila-indeed; ayam-these; kāma-hataḥ-conquered by lusty desires; anubaddhaḥ-are bound; aham-I; ca-and; loka-anugataḥ-following the conditioned souls; vahāmi-offer; balim-oblations; ca-and; śukla-O embodiment of religion; animiṣāya-existing as eternal time; tubhyam-to You.

O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations for You, who are eternal time.

In the Kaṭha Upaniṣad it is stated that the Supreme Lord is the leader of all living entities. He is their sustainer and the awarder of all their necessities and desires. No living entity is independent; all are dependent on the mercy of the Supreme Lord. Therefore the Vedic instruction is that one should enjoy life under the direction of the supreme leader, the Personality of Godhead. Vedic literatures like Īśopaniṣad direct that since everything belongs to the Supreme Personality of Godhead, one should not encroach upon another's property, but should enjoy one's individual allotment. The best program for every living entity is to take direction from the Supreme Lord and enjoy material or spiritual life.

A question may be raised: Since Kardama Muni was advanced in spiritual life, why then did he not ask the Lord for liberation? Why did he want to enjoy material life in spite of his personally seeing and experiencing the Supreme Lord? The answer is that not everyone is competent to be liberated from material bondage. It is everyone's duty, therefore, to enjoy according to his present position, but under the direction of the Lord or the Vedas. The Vedas are considered to be the direct words of the Lord. The Lord gives us the opportunity to enjoy material life as we want, and at the same time He gives directions for the modes and processes of abiding by the Vedas so that gradually one may be elevated to liberation from material bondage. The conditioned souls who have come to the material world to fulfill their desires to lord it over material nature are bound by the laws of nature. The best course is to abide by the Vedic rules; that will help one to be gradually elevated to liberation.

Kardama Muni addresses the Lord as śuka, which means "the leader of religion." One who is pious should follow the rules of religion, for such rules are prescribed by the Lord Himself. No one can manufacture or concoct a religion; "religion" refers to the injunctions or laws of the Lord. In Bhagavad-gītā the Lord says that religion means to surrender unto Him. Therefore one should follow the Vedic regulations and surrender unto the Supreme Lord because that is the ultimate goal of perfection in human life. One should live a life of piety, follow the religious rules and regulations, marry and live peacefully for elevation to the higher status of spiritual realization.

TEXT 17

lokāṁś ca lokānugatān paśūṁś ca

hitvā śritās te caraṇātapatram

parasparaṁ tvad-guṇa-vāda-sīdhu-

pīyūṣa-niryāpita-deha-dharmāḥ

SYNONYMS

lokān-worldly affairs; ca-and; loka-anugatān-the followers of worldly affairs; paśūn-beastly; ca-and; hitvā-having given up; śritāḥ-taken shelter; te-Your; caraṇa-of lotus feet; ātapatram-the umbrella; parasparam-with one another; tvat-Your; guṇa-of qualities; vāda-by discussion; sīdhu-intoxicating; pīyūṣa-by the nectar; niryāpita-extinguished; deha-dharmāḥ-the primary necessities of the body.

However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.

After describing the necessity of married life, Kardama Muni asserts that marriage and other social affairs are stereotyped regulations for persons who are addicted to material sense enjoyment. The principles of animal life-eating, sleeping, mating and defending-are actually necessities of the body, but those who engage in transcendental Kṛṣṇa consciousness, giving up all the stereotyped activities of this material world, are freed from social conventions. Conditioned souls are under the spell of material energy, or eternal time-past, present and future-but as soon as one engages in Kṛṣṇa consciousness, he transcends the limits of past and present and becomes situated in the eternal activities of the soul. One has to act in terms of the Vedic injunctions in order to enjoy material life, but those who have taken to the devotional service of the Lord are not afraid of the regulations of this material world. Such devotees do not care for the conventions of material activities; they boldly take to that shelter which is like an umbrella against the sun of repeated birth and death.

Constant transmigration of the soul from one body to another is the cause of suffering in material existence. This conditional life in material existence is called saṁsāra. One may perform good work and take his birth in a very nice material condition, but the process under which birth and death take place is like a terrible fire. Śrī Viśvanātha Cakravartī Ṭhākura, in his prayer to the spiritual master, has described this. Saṁsāra, or the repetition of birth and death, is compared to a forest fire. A forest fire takes place automatically, without anyone's endeavor, by the friction of dried wood, and no fire department or sympathetic person can extinguish it. The raging forest fire can be extinguished only when there is a constant downpour of water from a cloud. The cloud is compared to the mercy of the spiritual master. By the grace of the spiritual master the cloud of the mercy of the Personality of Godhead is brought in, and then only, when the rains of Kṛṣṇa consciousness fall, can the fire of material existence be extinguished. This is also explained here. In order to find freedom from the stereotyped conditional life of material existence, one has to take shelter of the lotus feet of the Lord, not in the manner in which the impersonalists indulge, but in devotional service, chanting and hearing of the activities of the Lord. Only then can one be freed from the actions and reactions of material existence. It is recommended here that one should give up the conditional life of this material world and the association of so-called civilized human beings who are simply following, in a polished way, the same stereotyped principles of eating, sleeping, defending and mating. Chanting and hearing of the glories of the Lord is described here as tvad-guṇa-vāda-sīdhu. Only by drinking the nectar of chanting and hearing the pastimes of the Lord can one forget the intoxication of material existence.

TEXT 18

na te 'jarākṣa-bhramir āyur eṣāṁ

trayodaśāraṁ tri-śataṁ ṣaṣṭi-parva

ṣaṇ-nemy ananta-cchadi yat tri-ṇābhi

karāla-sroto jagad ācchidya dhāvat

SYNONYMS

na-not; te-Your; ajara-of imperishable Brahman; akṣa-on the axle; bhramiḥ-rotating; āyuḥ-span of life; eṣām-of the devotees; trayodaśa-thirteen; aram-spokes; tri-śatam-three hundred; ṣaṣṭi-sixty; parva-functions; ṣaṭ-six; nemi-rims; ananta-innumerable; chadi-leaves; yat-which; tri-three; nābhi-naves; karāla-srotaḥ-with tremendous velocity; jagat-the universe; ācchidya-cutting short; dhāvat-running.

Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life-span of the entire creation, this wheel of tremendous velocity cannot touch the life-span of the devotees of the Lord.

The time factor cannot affect the span of life of the devotees. In Bhagavad-gītā it is stated that a little execution of devotional service saves one from the greatest danger. The greatest danger is transmigration of the soul from one body to another, and only devotional service to the Lord can stop this process. It is stated in the Vedic literatures, hariṁ vinā na sṛtiṁ taranti: without the mercy of the Lord, one cannot stop the cycle of birth and death. In Bhagavad-gītā it is stated that only by understanding the transcendental nature of the Lord and His activities, His appearance and disappearance, can one stop the cycle of death and go back to Him. The time factor is divided into many fractions of moments, hours, months, years, periods, seasons, etc. All the divisions in this verse are determined according to the astronomical calculations of Vedic literature. There are six seasons, called ṛtus, and there is the period of four months called cāturmāsya. Three periods of four months complete one year. According to Vedic astronomical calculations, there are thirteen months. The thirteenth month is called adhi-māsa or mala-māsa and is added every third year. The time factor, however, cannot touch the lifespan of the devotees. In another verse it is stated that when the sun rises and sets it takes away the life of all living entities, but it cannot take away the life of those who are engaged in devotional service. Time is compared here to a big wheel which has 360 joints, six rims in the shape of seasons, and numberless leaves in the shape of moments. It rotates on the eternal existence, Brahman.

TEXT 19

ekaḥ svayaṁ sañ jagataḥ sisṛkṣayā-

dvitīyayātmann adhi-yogamāyayā

sṛjasy adaḥ pāsi punar grasiṣyase

yathorṇa-nābhir bhagavan sva-śaktibhiḥ

SYNONYMS

ekaḥ-one; svayam-Yourself; san-being; jagataḥ-the universes; sisṛkṣayā-with a desire to create; advitīyayā-without a second; ātman-in Yourself; adhi-controlling; yoga-māyayā-by yogamāyā; sṛjasi-You create; adaḥ-those universes; pāsi-You maintain; punaḥ-again; grasiṣyase-You will wind up; yathā-like; ūrṇa-nābhiḥ-a spider; bhagavan-O Lord; sva-śaktibhiḥ-by its own energy.

My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yogamāyā, just as a spider creates a cobweb by its own energy and again winds it up.

In this verse two important words nullify the impersonalist theory that everything is God. Here Kardama says, "O Personality of Godhead, You are alone, but You have various energies." The example of the spider is very significant also. The spider is an individual living entity, and by its energy it creates a cobweb and plays on it, and whenever it likes it winds up the cobweb, thus ending the play. When the cobweb is manufactured by the saliva of the spider, the spider does not become impersonal. Similarly, the creation and manifestation of the material or spiritual energy does not render the creator impersonal. Here the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee. Therefore, He is sac-cid-ānanda-vigraha [Bs. 5.1], the form of bliss, knowledge and eternity.

TEXT 20

naitad batādhīśa padaṁ tavepsitaṁ

yan māyayā nas tanuṣe bhūta-sūkṣmam

anugrahāyāstv api yarhi māyayā

lasat-tulasyā bhagavān vilakṣitaḥ

SYNONYMS

na-not; etat-this; bata-indeed; adhīśa-O Lord; padam-material world; tava-Your; īpsitam-desire; yat-which; māyayā-by Your external energy; naḥ-for us; tanuṣe-You manifest; bhūta-sūkṣmam-the elements, gross and subtle; anugrahāya-for bestowing mercy; astu-let it be; api-also; yarhi-when; māyayā-through Your causeless mercy; lasat-splendid; tulasyā-with a wreath of tulasī leaves; bhagavān-the Supreme Personality of Godhead; vilakṣitaḥ-is perceived.

My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a splendid wreath of tulasī leaves.

It is clearly stated here that the material world is not created by the personal will of the Supreme Lord; it is created by His external energy because the living entities want to enjoy it. This material world is not created for those who do not want to enjoy sense gratification, who constantly remain in transcendental loving service and who are eternally Kṛṣṇa conscious. For them, the spiritual world is eternally existing, and they enjoy there. Elsewhere in the Śrīmad-Bhāgavatam it is stated that for those who have taken shelter of the lotus feet of the Supreme Personality of Godhead, this material world is useless; because this material world is full of danger at every step, it is not meant for the devotees but for living entities who want to lord it over the material energy at their own risk. Kṛṣṇa is so kind that He allows the sense-enjoying living entities a separate world created by Him to enjoy as they like, yet at the same time He appears in His personal form. The Lord unwillingly creates this material world, but He descends in His personal form or sends one of His reliable sons or a servant or a reliable author like Vyāsadeva to give instruction. He Himself also instructs in His speeches of Bhagavad-gītā. This propaganda work goes on side by side with the creation to convince the misguided living entities who are rotting in this material world to come back to Him and surrender unto Him. Therefore the last instruction of Bhagavad-gītā is this: "Give up all your manufactured engagements in the material world and just surrender unto Me. I shall protect you from all sinful reactions."

TEXT 21

taṁ tvānubhūtyoparata-kriyārthaṁ

sva-māyayā vartita-loka-tantram

namāmy abhīkṣṇaṁ namanīya-pāda-

sarojam alpīyasi kāma-varṣam

SYNONYMS

tam-that; tvā-You; anubhūtyā-by realizing; uparata-disregarded; kriyā-enjoyment of fruitive activities; artham-in order that; sva-māyayā-by Your own energy; vartita-brought about; loka-tantram-the material worlds; namāmi-I offer obeisances; abhīkṣṇam-continuously; namanīya-worshipable; pāda-sarojam-lotus feet; alpīyasi-on the insignificant; kāma-desires; varṣam-showering.

I continuously offer my respectful obeisances unto Your lotus feet, of which it is worthy to take shelter, because You shower all benedictions on the insignificant. To give all living entities detachment from fruitive activity by realizing You, You have expanded these material worlds by Your own energy.

Everyone, therefore, whether he desires material enjoyment, liberation or the transcendental loving service of the Lord, should engage himself, offering obeisances unto the Supreme Lord, because the Lord can award everyone his desired benediction. In Bhagavad-gītā the Lord affirms, ye yathā māṁ prapadyante: anyone who desires to be a successful enjoyer in this material world is awarded that benediction by the Lord, anyone who wants to be liberated from the entanglement of this material world is given liberation by the Lord, and anyone who desires to constantly engage in His service in full Kṛṣṇa consciousness is awarded that benediction by the Lord. For material enjoyment He has prescribed so many ritualistic sacrificial performances in the Vedas, and thus people may take advantage of those instructions and enjoy material life in higher planets or in a noble aristocratic family. These processes are mentioned in the Vedas, and one can take advantage of them. It is similar with those who want to be liberated from this material world.

Unless one is disgusted with the enjoyment of this material world, he cannot aspire for liberation. Liberation is for one who is disgusted with material enjoyment. Vedānta-sūtra says, therefore, athāto brahma jijñāsā: those who have given up the attempt to be happy in this material world can inquire about the Absolute Truth. For those who want to know the Absolute Truth, the Vedānta-sūtra is available, as is Śrīmad-Bhāgavatam, the actual explanation of Vedānta-sūtra. Since Bhagavad-gītā is also Vedānta-sūtra, by understanding Śrīmad-Bhāgavatam, Vedānta-sūtra or Bhagavad-gītā one can obtain real knowledge. When one obtains real knowledge, he becomes theoretically one with the Supreme, and when he actually begins the service of Brahman, or Kṛṣṇa consciousness, he is not only liberated but situated in his spiritual life. Similarly, for those who want to lord it over material nature, there are so many departments of material enjoyment; material knowledge and material science are available, and the Lord provides for persons who want to enjoy them. The conclusion is that one should worship the Supreme Personality of Godhead for any benediction. The word kāma-varṣam is very significant, for it indicates that He satisfies the desires of anyone who approaches Him. But one who sincerely loves Kṛṣṇa and yet wants material enjoyment is in perplexity. Kṛṣṇa, being very kind toward him, gives him an opportunity to engage in the transcendental loving service of the Lord, and so he gradually forgets the hallucination.

TEXT 22

ṛṣir uvāca

ity avyalīkaṁ praṇuto 'bja-nābhas

tam ābabhāṣe vacasāmṛtena

suparṇa-pakṣopari rocamānaḥ

prema-smitodvīkṣaṇa-vibhramad-bhrūḥ

SYNONYMS

ṛṣiḥ uvāca-the great sage Maitreya said; iti-thus; avyalīkam-sincerely; praṇutaḥ-having been praised; abja-nābhaḥ-Lord Viṣṇu; tam-to Kardama Muni; ābabhāṣe-replied; vacasā-with words; amṛtena-as sweet as nectar; suparṇa-of Garuḍa; pakṣa-the shoulders; upari-upon; rocamānaḥ-shining; prema-of affection; smita-with a smile; udvīkṣaṇa-looking; vibhramat-gracefully moving; bhrūḥ-eyebrows.

Maitreya resumed: Sincerely extolled in these words, Lord Viṣṇu, shining very beautifully on the shoulders of Garuḍa, replied with words as sweet as nectar. His eyebrows moved gracefully as He looked at the sage with a smile full of affection.

The word vacasāmṛtena is significant. Whenever the Lord speaks, He speaks from the transcendental world. He does not speak from the material world. Since He is transcendental, His speech is also transcendental, as is His activity; everything in relation to Him is transcendental. The word amṛta refers to one who does not meet with death. The words and activities of the Lord are deathless; therefore they are not manufactured of this material world. The sound of this material world and that of the spiritual world are completely different. The sound of the spiritual world is nectarean and eternal, whereas the sound of the material world is hackneyed and subject to end. The sound of the holy name-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare-everlastingly increases the enthusiasm of the chanter. If one repeats monotonous material words, he will feel exhausted, but if he chants Hare Kṛṣṇa twenty-four hours a day, he will never feel exhausted; rather, he will feel encouraged to continue chanting more and more. When the Lord replied to the sage Kardama, the word vacasāmṛtena is specifically mentioned, since He spoke from the transcendental world. He replied in transcendental words, and when He spoke His eyebrows moved with great affection. When a devotee praises the glories of the Lord, the Lord is very satisfied, and He bestows His transcendental benediction upon the devotee without reservation because He is always causelessly merciful toward His devotee.

TEXT 23

śrī-bhagavān uvāca

viditvā tava caityaṁ me

puraiva samayoji tat

yad-artham ātma-niyamais

tvayaivāhaṁ samarcitaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Lord said; viditvā-understanding; tava-your; caityam-mental condition; me-by Me; purā-previously; eva-certainly; samayoji-was arranged; tat-that; yat-artham-for the sake of which; ātma-of the mind and senses; niyamaiḥ-by discipline; tvayā-by you; eva-only; aham-I; samarcitaḥ-have been worshiped.

The Supreme Lord said: Having come to know what was in your mind, I have already arranged for that for which you have worshiped Me well through your mental and sensory discipline.

The Supreme Personality of Godhead in His Paramātmā feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gītā that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service.

TEXT 24

na vai jātu mṛṣaiva syāt

prajādhyakṣa mad-arhaṇam

bhavad-vidheṣv atitarāṁ

mayi saṅgṛbhitātmanām

SYNONYMS

na-not; vai-indeed; jātu-ever; mṛṣā-useless; eva-only; syāt-it may be; prajā-of the living entities; adhyakṣa-O leader; mat-arhaṇam-worship of Me; bhavat-vidheṣu-unto persons like you; atitarām-entirely; mayi-on Me; saṅgṛbhita-are fixed; ātmanām-of those whose minds.

The Lord continued: My dear ṛṣi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration.

Even if he has some desires, one engaged in the service of the Lord is never frustrated. Those engaged in His service are called sakāma and akāma. Those who approach the Supreme Personality of Godhead with desires for material enjoyment are called sakāma, and those devotees who have no material desires for sense gratification but serve the Supreme Lord out of spontaneous love for Him are called akāma. Sakāma devotees are divided into four classes-those in distress, those in need of money, the inquisitive and the wise. Someone worships the Supreme Lord because of bodily or mental distress, someone else worships the Supreme Lord because he is in need of money, someone else worships the Lord out of inquisitiveness to know Him as He is, and someone wants to know the Lord as a philosopher can know Him, by the research work of his wisdom. There is no frustration for any of these four classes of men; each is endowed with the desired result of his worship.

TEXT 25

prajāpati-sutaḥ samrāṇ

manur vikhyāta-maṅgalaḥ

brahmāvartaṁ yo 'dhivasan

śāsti saptārṇavāṁ mahīm

SYNONYMS

prajāpati-sutaḥ-the son of Lord Brahmā; samrāṭ-the Emperor; manuḥ-Svāyambhuva Manu; vikhyāta-well known; maṅgalaḥ-whose righteous acts; brahmāvartam-Brahmāvarta; yaḥ-he who; adhivasan-living in; śāsti-rules; sapta-seven; arṇavām-oceans; mahīm-the earth.

The Emperor Svāyambhuva Manu, the son of Lord Brahmā, who is well known for his righteous acts, has his seat in Brahmāvarta and rules over the earth with its seven oceans.

Sometimes it is stated that Brahmāvarta is a part of Kurukṣetra or that Kurukṣetra itself is situated in Brahmāvarta, because the demigods are recommended to perform spiritual ritualistic performances in Kurukṣetra. But in others' opinion, Brahmāvarta is a place in Brahmaloka, where Svāyambhuva ruled. There are many places on the surface of this earth which are also known in the higher planetary systems; we have places on this planet like Vṛndāvana, Dvārakā and Mathurā, but they are also eternally situated in Kṛṣṇaloka. There are many similar names on the surface of the earth, and it may be that in the Boar age Svāyambhuva Manu ruled this planet, as stated here. The word maṅgalaḥ is significant. Maṅgala means one who is elevated in every respect in the opulences of religious performances, ruling power, cleanliness and all other good qualities. Vikhyāta means "celebrated." Svāyambhuva Manu was celebrated for all good qualities and opulences.

TEXT 26

sa ceha vipra rājarṣir

mahiṣyā śatarūpayā

āyāsyati didṛkṣus tvāṁ

paraśvo dharma-kovidaḥ

SYNONYMS

saḥ-Svāyambhuva Manu; ca-and; iha-here; vipra-O holy brāhmaṇa; rāja-ṛṣiḥ-the saintly king; mahiṣyā-along with his queen; śatarūpayā-called Śatarūpā; āyāsyati-will come; didṛkṣuḥ-desiring to see; tvām-you; paraśvaḥ-the day after tomorrow; dharma-in religious activities; kovidaḥ-expert.

The day after tomorrow, O brāhmaṇa, that celebrated emperor, who is expert in religious activities, will come here with his queen, Śatarūpā, wishing to see you.

TEXT 27

ātmajām asitāpāṅgīṁ

vayaḥ-śīla-guṇānvitām

mṛgayantīṁ patiṁ dāsyaty

anurūpāya te prabho

SYNONYMS

ātma-jām-his own daughter; asita-black; apāṅgīm-eyes; vayaḥ-grown-up age; śīla-with character; guṇa-with good qualities; anvitām-endowed; mṛgayantīm-searching for; patim-a husband; dāsyati-he will give; anurūpāya-who are suitable; te-unto you; prabho-My dear sir.

He has a grown-up daughter whose eyes are black. She is ready for marriage, and she has good character and all good qualities. She is also searching for a good husband. My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.

The selection of a good husband for a good girl was always entrusted to the parents. Here it is clearly stated that Manu and his wife were coming to see Kardama Muni to offer their daughter because the daughter was well qualified and the parents were searching out a similarly qualified man. This is the duty of parents. Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not. According to the Vedic system, therefore, the girl is given over to a suitable boy by the parents; she is never allowed to select her own husband independently.

TEXT 28

samāhitaṁ te hṛdayaṁ

yatremān parivatsarān

sā tvāṁ brahman nṛpa-vadhūḥ

kāmam āśu bhajiṣyati

SYNONYMS

samāhitam-has been fixed; te-your; hṛdayam-heart; yatra-on whom; imān-for all these; parivatsarān-years; sā-she; tvām-you; brahman-O brāhmaṇa; nṛpa-vadhūḥ-the princess; kāmam-as you desire; āśu-very soon; bhajiṣyati-will serve.

That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart's content.

The Lord awards all benedictions according to the heart's desire of a devotee, so the Lord informed Kardama Muni, "The girl who is coming to be married with you is a princess, the daughter of Emperor Svāyambhuva, and so just suitable for your purpose." Only by God's grace can one get a nice wife just as he desires. Similarly, it is only by God's grace that a girl gets a husband suitable to her heart. Thus it is said that if we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfillment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. Kardama Muni desired only a wife, but because he was a devotee of the Lord, the Lord selected a wife for him who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife beyond his expectation. If we depend on the choice of the Supreme Personality of Godhead, we will receive benedictions in greater opulence than we desire.

It is also significantly noted here that Kardama Muni was a brāhmaṇa, whereas Emperor Svāyambhuva was a kṣatriya. Therefore, intercaste marriage was current even in those days. The system was that a brāhmaṇa could marry the daughter of a kṣatriya, but a kṣatriya could not marry the daughter of a brāhmaṇa. We have evidences from the history of the Vedic age that Śukrācārya offered his daughter to Mahārāja Yayāti, but the King had to refuse to marry the daughter of a brāhmaṇa; only with the special permission of the brāhmaṇa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior.

TEXT 29

yā ta ātma-bhṛtaṁ vīryaṁ

navadhā prasaviṣyati

vīrye tvadīye ṛṣaya

ādhāsyanty añjasātmanaḥ

SYNONYMS

yā-she; te-by you; ātma-bhṛtam-sown in her; vīryam-the seed; nava-dhā-nine daughters; prasaviṣyati-will bring forth; vīrye tvadīye-in the daughters begotten by you; ṛṣayaḥ-the sages; ādhāsyanti-will beget; añjasā-in total; ātmanaḥ-children.

She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children.

TEXT 30

tvaṁ ca samyag anuṣṭhāya

nideśaṁ ma uśattamaḥ

mayi tīrthī-kṛtāśeṣa-

kriyārtho māṁ prapatsyase

SYNONYMS

tvam-you; ca-and; samyak-properly; anuṣṭhāya-having carried out; nideśam-command; me-My; uśattamaḥ-completely cleansed; mayi-unto Me; tīrthī-kṛta-having resigned; aśeṣa-all; kriyā-of actions; arthaḥ-the fruits; mām-to Me; prapatsyase-you will attain.

With your heart cleansed by properly carrying out My command, resigning to Me the fruits of all your acts, you will finally attain to Me.

Here the words tīrthī-kṛtāśeṣa-kriyārthaḥ are significant. Tīrtha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gītā: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gītā the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kṛṣṇa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahārāja Yudhiṣṭhira welcomed Nārada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kṛṣṇa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses.

TEXT 31

kṛtvā dayāṁ ca jīveṣu

dattvā cābhayam ātmavān

mayy ātmānaṁ saha jagad

drakṣyasy ātmani cāpi mām

SYNONYMS

kṛtvā-having shown; dayām-compassion; ca-and; jīveṣu-toward living beings; dattvā-having given; ca-and; abhayam-assurance of safety; ātma-vān-self-realized; mayi-in Me; ātmānam-yourself; saha jagat-along with the universe; drakṣyasi-you will perceive; ātmani-in yourself; ca-and; api-also; mām-Me.

Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.

The simple process of self-realization for every living entity is described here. The first principle to be understood is that this world is a product of the supreme will. There is an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence. Thus they accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist. But those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness. The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord; he understands that although He distributes Himself in so many ways, He has His separate personal existence. This is described in Bhagavad-gītā: "I am spread all over the universe in My impersonal form. Everything is resting on Me, but I am not present." There is a nice example regarding the sun and the sunshine. The sun, by its sunshine, is spread all over the universe, and all the planets rest on the sunshine. But all the planets are different from the sun planet; one cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything. So here also the Lord says: "You will see everything in the world to be nondifferent from Me." This means that everything should be considered a product of the Lord's energy, and therefore everything should be employed in the service of the Lord. One's energy should be utilized for one's self-interest. That is the perfection of the energy.

This energy can be utilized for real self-interest if one is compassionate. A person in Kṛṣṇa consciousness, a devotee of the Lord, is always compassionate. He is not satisfied that only he himself is a devotee, but he tries to distribute the knowledge of devotional service to everyone. There are many devotees of the Lord who faced many risks in distributing the devotional service of the Lord to people in general. That should be done.

It is also said that a person who goes to the temple of the Lord and worships with great devotion, but who does not show sympathy to people in general or show respect to other devotees, is considered to be a third-class devotee. The second-class devotee is he who is merciful and compassionate to the fallen soul. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee. The first-class devotee gives assurance to every living being that there is no fear of this material existence: "Let us live in Kṛṣṇa consciousness and conquer the nescience of material existence."

It is indicated here that Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life. A sannyāsī, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten. The householder, by the spell of māyā, becomes absorbed in family affairs and forgets his relationship with Kṛṣṇa. If he dies in forgetfulness, like the cats and dogs, then his life is spoiled. It is the duty of a sannyāsī, therefore, to go and awaken the forgetful souls with enlightenment of their eternal relationship with the Lord and to engage them in devotional service. The devotee should show mercy to the fallen souls and also give them the assurance of fearlessness. As soon as one becomes a devotee of the Lord, he is convinced that he is protected by the Lord. Fear itself is afraid of the Lord; therefore, what has he to do with fearfulness?

To award fearlessness to the common man is the greatest act of charity. A sannyāsī, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Kṛṣṇa consciousness. A person who is a householder but is initiated by a sannyāsī has the duty to spread Kṛṣṇa consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Kṛṣṇa consciousness. Holding a class means chanting the holy name of Kṛṣṇa and speaking from Bhagavad-gītā or Śrīmad-Bhāgavatam. There are immense literatures for spreading Kṛṣṇa consciousness, and it is the duty of each and every householder to learn about Kṛṣṇa from his sannyāsī spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyāsī is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rūpa Gosvāmī, so devotees should follow it.

Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole. The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him. This is clearly stated in Bhagavad-gītā: man-manā bhava mad-bhaktaḥ. Kṛṣṇa wants everyone always to think of Him. Everyone should always offer obeisances to Kṛṣṇa. This is the will of the Supreme Lord, and devotees should try to fulfill His desire. Since the Lord is unlimited, His desire is also unlimited. There is no stoppage, and therefore the service of the devotee is also unlimited. In the transcendental world there is unlimited competition between the Lord and the servitor. The Lord wants to fulfill His desires unlimitedly, and the devotee also serves Him to fulfill His unlimited desires. There is an unlimited oneness of interest between the Lord and His devotee.

TEXT 32

sahāhaṁ svāṁśa-kalayā

tvad-vīryeṇa mahā-mune

tava kṣetre devahūtyāṁ

praṇeṣye tattva-saṁhitām

SYNONYMS

saha-with; aham-I; sva-aṁśa-kalayā-My own plenary portion; tvat-vīryeṇa-by your semen; mahā-mune-O great sage; tava kṣetre-in your wife; devahūtyām-in Devahūti; praṇeṣye-I shall instruct; tattva-of the ultimate principles; saṁhitām-the doctrine.

O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.

Herein the word svāṁśa-kalayā indicates that the Lord would appear as the son of Devahūti and Kardama Muni as Kapiladeva, the first propounder of the Sāṅkhya philosophy, which is mentioned here as tattva-saṁhitā. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sāṅkhya. Sāṅkhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sāṅkhya philosophy is different from the Sāṅkhya which was propounded by the Lord Himself. There are two kinds of Sāṅkhya philosophy: one is godless Sāṅkhya philosophy, and the other is godly Sāṅkhya philosophy. The Sāṅkhya propagated by Kapiladeva, son of Devahūti, is godly philosophy.

There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kalā and the other vibhinnāṁśa. Ordinary living entities are called vibhinnāṁśa expansions, and the unlimited expansions of viṣṇu-tattva, such as Vāmana, Govinda, Nārāyaṇa, Pradyumna, Vāsudeva and Ananta, are called svāṁśa-kalā. Svāṁśa refers to a direct expansion, and kalā denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them. This is very nicely explained in the Brahma-saṁhitā (5.46): dīpārcir eva hi daśāntaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Kṛṣṇa is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Kṛṣṇa, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Kṛṣṇa consciousness.

TEXT 33

maitreya uvāca

evaṁ tam anubhāṣyātha

bhagavān pratyag-akṣajaḥ

jagāma bindusarasaḥ

sarasvatyā pariśritāt

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; evam-thus; tam-to him; anubhāṣya-having spoken; atha-then; bhagavān-the Lord; pratyak-directly; akṣa-by senses; jaḥ-who is perceived; jagāma-went away; bindu-sarasaḥ-from Lake Bindu-sarovara; sarasvatyā-by the River Sarasvatī; pariśritāt-encircled.

Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Kṛṣṇa consciousness, departed from that lake called Bindu-sarovara, which was encircled by the River Sarasvatī.

One word in this verse is very significant. The Lord is stated here to be pratyag-akṣaja. He is imperceptible to material senses, but still He can be seen. This appears to be contradictory. We have material senses, but how can we see the Supreme Lord? He is called adhokṣaja, which means that He cannot be seen by the material senses. Akṣaja means "knowledge perceived by material senses." Because the Lord is not an object that can be understood by speculation with our material senses, He is also called ajita; He will conquer, but no one can conquer Him. What does it mean, then, that still He can be seen? It is explained that no one can hear the transcendental name of Kṛṣṇa, no one can understand His transcendental form, and no one can assimilate His transcendental pastimes. It is not possible. Then how is it possible that He can be seen and understood? When one is trained in devotional service and renders service unto Him, gradually one's senses are purified of material contamination. When one's senses are thus purified, then one can see, one can understand, one can hear and so on. The purification of the material senses and perception of the transcendental form, name and quality of Kṛṣṇa are combined together in one word, pratyag-akṣaja, which is used here.

TEXT 34

nirīkṣatas tasya yayāv aśeṣa-

siddheśvarābhiṣṭuta-siddha-mārgaḥ

ākarṇayan patra-rathendra-pakṣair

uccāritaṁ stomam udīrṇa-sāma

SYNONYMS

nirīkṣataḥ tasya-while he was looking on; yayau-He left; aśeṣa-all; siddha-īśvara-by liberated souls; abhiṣṭuta-is praised; siddha-mārgaḥ-the way to the spiritual world; ākarṇayan-hearing; patra-ratha-indra-of Garuḍa (king of birds); pakṣaiḥ-by the wings; uccāritam-vibrated; stomam-hymns; udīrṇa-sāma-forming the Sāma Veda.

While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord's carrier, Garuḍa.

In the Vedic literature it is stated that the two wings of the transcendental bird Garuḍa, who carries the Lord everywhere, are two divisions of the Sāma Veda known as bṛhat and rathāntara. Garuḍa works as the carrier of the Lord; therefore he is considered the transcendental prince of all carriers. With his two wings Garuḍa began to vibrate the Sāma Veda, which is chanted by great sages to pacify the Lord. The Lord is worshiped by Brahmā, by Lord Śiva, by Garuḍa and other demigods with selected poems, and great sages worship Him with the hymns of Vedic literatures, such as the Upaniṣads and Sāma Veda. These Sāma Veda utterances are automatically heard by the devotee when another great devotee of the Lord, Garuḍa, flaps his wings.

It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām [Bg. 7.3]. There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuḍa carrying the Lord on the way to Vaikuṇṭha and hear the flapping of his wings vibrating the sound of Hare Kṛṣṇa, the essence of the Sāma Veda.

TEXT 35

atha samprasthite śukle

kardamo bhagavān ṛṣiḥ

āste sma bindusarasi

taṁ kālaṁ pratipālayan

SYNONYMS

atha-then; samprasthite śukle-when the Lord had gone; kardamaḥ-Kardama Muni; bhagavān-the greatly powerful; ṛṣiḥ-sage; āste sma-stayed; bindu-sarasi-on the bank of Lake Bindu-sarovara; tam-that; kālam-time; pratipālayan-awaiting.

Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.

TEXT 36

manuḥ syandanam āsthāya

śātakaumbha-paricchadam

āropya svāṁ duhitaraṁ

sa-bhāryaḥ paryaṭan mahīm

SYNONYMS

manuḥ-Svāyambhuva Manu; syandanam-the chariot; āsthāya-having mounted; śātakaumbha-made of gold; paricchadam-the outer cover; āropya-putting on; svām-his own; duhitaram-daughter; sa-bhāryaḥ-along with his wife; paryaṭan-traveling all over; mahīm-the globe.

Svāyambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth.

The Emperor Manu, as the great ruler of the world, could have engaged an agent to find a suitable husband for his daughter, but because he loved her just as a father should, he himself left his state on a golden chariot, with only his wife, to find her a suitable husband.

TEXT 37

tasmin sudhanvann ahani

bhagavān yat samādiśat

upāyād āśrama-padaṁ

muneḥ śānta-vratasya tat

SYNONYMS

tasmin-on that; su-dhanvan-O great bowman Vidura; ahani-on the day; bhagavān-the Lord; yat-which; samādiśat-foretold; upāyāt-he reached; āśrama-padam-the holy hermitage; muneḥ-of the sage; śānta-completed; vratasya-whose vows of austerity; tat-that.

O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord.

TEXTS 38–39

yasmin bhagavato netrān

nyapatann aśru-bindavaḥ

kṛpayā samparītasya

prapanne 'rpitayā bhṛśam

tad vai bindusaro nāma

sarasvatyā pariplutam

puṇyaṁ śivāmṛta-jalaṁ

maharṣi-gaṇa-sevitam

SYNONYMS

yasmin-in which; bhagavataḥ-of the Lord; netrāt-from the eye; nyapatan-fell down; aśru-bindavaḥ-teardrops; kṛpayā-by compassion; samparītasya-who was overwhelmed; prapanne-on the surrendered soul (Kardama); arpitayā-placed upon; bhṛśam-extremely; tat-that; vai-indeed; bindu-saraḥ-lake of tears; nāma-called; sarasvatyā-by the River Sarasvatī; pariplutam-overflowed; puṇyam-holy; śiva-auspicious; amṛta-nectar; jalam-water; mahā-ṛṣi-of great sages; gaṇa-by hosts; sevitam-served.

The holy Lake Bindu-sarovara, flooded by the waters of the River Sarasvatī, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection.

Kardama underwent austerities to gain the causeless mercy of the Lord, and when the Lord arrived there He was so compassionate that in pleasure He shed tears, which became Bindu-sarovara. Bindu-sarovara, therefore, is worshiped by great sages and learned scholars because, according to the philosophy of the Absolute Truth, the Lord and the tears from His eyes are not different. Just as drops of perspiration which fell from the toe of the Lord became the sacred Ganges, so teardrops from the transcendental eyes of the Lord became Bindu-sarovara. Both are transcendental entities and are worshiped by great sages and scholars. The water of Bindu-sarovara is described here as śivāmṛta jala. Śiva means "curing." Anyone who drinks the water of Bindu-sarovara is cured of all material diseases; similarly, anyone who takes his bath in the Ganges also is relieved of all material diseases. These claims are accepted by great scholars and authorities and are still being acted upon even in this fallen age of Kali.

TEXT 40

puṇya-druma-latā-jālaiḥ

kūjat-puṇya-mṛga-dvijaiḥ

sarvartu-phala-puṣpāḍhyaṁ

vana-rāji-śriyānvitam

SYNONYMS

puṇya-pious; druma-of trees; latā-of creepers; jālaiḥ-with clusters; kūjat-uttering cries; puṇya-pious; mṛga-animals; dvijaiḥ-with birds; sarva-in all; ṛtu-seasons; phala-in fruits; puṣpa-in flowers; āḍhyam-rich; vana-rāji-of groves of trees; śriyā-by the beauty; anvitam-adorned.

The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.

It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 41

matta-dvija-gaṇair ghuṣṭaṁ

matta-bhramara-vibhramam

matta-barhi-naṭāṭopam

āhvayan-matta-kokilam

SYNONYMS

matta-overjoyed; dvija-of birds; gaṇaiḥ-by flocks; ghuṣṭam-resounded; matta-intoxicated; bhramara-of bees; vibhramam-wandering; matta-maddened; barhi-of peacocks; naṭa-of dancers; āṭopam-pride; āhvayat-calling one another; matta-merry; kokilam-cuckoos.

The area resounded with the notes of overjoyed birds. Intoxicated bees wandered there, intoxicated peacocks proudly danced, and merry cuckoos called one another.

The beauty of the pleasant sounds heard in the area surrounding Lake Bindu-sarovara is described here. After drinking honey, the black bees became maddened, and they hummed in intoxication. Merry peacocks danced just like actors and actresses, and merry cuckoos called their mates very nicely.

TEXTS 42–43

kadamba-campakāśoka-

karañja-bakulāsanaiḥ

kunda-mandāra-kuṭajaiś

cūta-potair alaṅkṛtam

kāraṇḍavaiḥ plavair haṁsaiḥ

kurarair jala-kukkuṭaiḥ

sārasaiś cakravākaiś ca

cakorair valgu kūjitam

SYNONYMS

kadamba-kadamba flowers; campaka-campaka flowers; aśoka-aśoka flowers; karañja-karañja flowers; bakula-bakula flowers; āsanaiḥ-by āsana trees; kunda-kunda; mandāra-mandāra; kuṭajaiḥ-and by kuṭaja trees; cūta-potaiḥ-by young mango trees; alaṅkṛtam-adorned; kāraṇḍavaiḥ-by kāraṇḍava ducks; plavaiḥ-by plavas; haṁsaiḥ-by swans; kuraraiḥ-by ospreys; jala-kukkuṭaiḥ-by waterfowl; sārasaiḥ-by cranes; cakravākaiḥ-by cakravāka birds; ca-and; cakoraiḥ-by cakora birds; valgu-pleasing; kūjitam-vibration of birds' sounds.

Lake Bindu-sarovara was adorned by flowering trees such as kadamba, campaka, aśoka, karañja, bakula, āsana, kunda, mandāra, kuṭaja and young mango trees. The air was filled with the pleasing notes of kāraṇḍava ducks, plavas, swans, ospreys, waterfowl, cranes, cakravākas and cakoras.

For most of the trees, flowers, fruits and birds mentioned here as surrounding Bindu-sarovara Lake, English synonyms cannot be found. All the trees mentioned are very pious in that they produce a nice aromatic flower, such as the campaka, kadamba and bakula. The sweet sounds of waterfowl and cranes made the surrounding area as pleasant as possible and created a very suitable spiritual atmosphere.

TEXT 44

tathaiva hariṇaiḥ kroḍaiḥ

śvāvid-gavaya-kuñjaraiḥ

gopucchair haribhir markair

nakulair nābhibhir vṛtam

SYNONYMS

tathā eva-likewise; hariṇaiḥ-by deer; kroḍaiḥ-by boars; śvāvit-porcupines; gavaya-a wild animal closely resembling the cow; kuñjaraiḥ-by elephants; gopucchaiḥ-by baboons; haribhiḥ-by lions; markaiḥ-by monkeys; nakulaiḥ-by mongooses; nābhibhiḥ-by musk deer; vṛtam-surrounded.

Its shores abounded with deer, boars, porcupines, gavayas, elephants, baboons, lions, monkeys, mongooses and musk deer.

Musk deer are not found in every forest, but only in places like Bindu-sarovara. They are always intoxicated by the aroma of musk secreted from their navels. Gavayas, the species of cow mentioned herein, bear a bunch of hair at the end of their tails. This bunch of hair is used in temple worship to fan the Deities. Gavayas are sometimes called camarīs, and they are considered very sacred. In India there are still gypsies or forest mercantile people who flourish by trading kastūrī, or musk, and the bunches of hair from the camarīs. These are always in great demand for the higher classes of Hindu population, and such business still goes on in large cities and villages in India.

TEXTS 45–47

praviśya tat tīrtha-varam

ādi-rājaḥ sahātmajaḥ

dadarśa munim āsīnaṁ

tasmin huta-hutāśanam

vidyotamānaṁ vapuṣā

tapasy ugra-yujā ciram

nātikṣāmaṁ bhagavataḥ

snigdhāpāṅgāvalokanāt

tad-vyāhṛtāmṛta-kalā-

pīyūṣa-śravaṇena ca

prāṁśuṁ padma-palāśākṣaṁ

jaṭilaṁ cīra-vāsasam

upasaṁśritya malinaṁ

yathārhaṇam asaṁskṛtam

SYNONYMS

praviśya-entering; tat-that; tīrtha-varam-best of sacred places; ādi-rājaḥ-the first monarch (Svāyambhuva Manu); saha-ātmajaḥ-along with his daughter; dadarśa-saw; munim-the sage; āsīnam-sitting; tasmin-in the hermitage; huta-being offered oblations; huta-aśanam-the sacred fire; vidyotamānam-shining brilliantly; vapuṣā-by his body; tapasi-in penance; ugra-terribly; yujā-engaged in yoga; ciram-for a long time; na-not; atikṣāmam-very emaciated; bhagavataḥ-of the Lord; snigdha-affectionate; apāṅga-sidelong; avalokanāt-from the glance; tat-of Him; vyāhṛta-from the words; amṛta-kalā-moonlike; pīyūṣa-the nectar; śravaṇena-by hearing; ca-and; prāṁśum-tall; padma-lotus flower; palāśa-petal; akṣam-eyes; jaṭilam-matted locks; cīra-vāsasam-having rags for clothes; upasaṁśritya-having approached; malinam-soiled; yathā-like; arhaṇam-gem; asaṁskṛtam-unpolished.

Entering that most sacred spot with his daughter and going near the sage, the first monarch, Svāyambhuva Manu, saw the sage sitting in his hermitage, having just propitiated the sacred fire by pouring oblations into it. His body shone most brilliantly; though he had engaged in austere penance for a long time, he was not emaciated, for the Lord had cast His affectionate sidelong glance upon him and he had also heard the nectar flowing from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of a lotus, and he had matted locks on his head. He was clad in rags. Svāyambhuva Manu approached and saw him to be somewhat soiled, like an unpolished gem.

Here are some descriptions of a brahmacārī-yogī. In the morning, the first duty of a brahmacārī seeking spiritual elevation is huta-hutāśana, to offer sacrificial oblations to the Supreme Lord. Those engaged in brahmacarya cannot sleep until seven or nine o'clock in the morning. They must rise early in the morning, at least one and a half hours before the sun rises, and offer oblations, or in this age, they must chant the holy name of the Lord, Hare Kṛṣṇa. As referred to by Lord Caitanya, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: there is no other alternative, no other alternative, no other alternative, in this age, to chanting the holy name of the Lord. The brahmacārī must rise early in the morning and, after placing himself, should chant the holy name of the Lord. From the very features of the sage, it appeared that he had undergone great austerities; that is the sign of one observing brahmacarya, the vow of celibacy. If one lives otherwise, it will be manifest in the lust visible in his face and body. The word vidyotamānam indicates that the brahmacārī feature showed in his body. That is the certificate that one has undergone great austerity in yoga. A drunkard or smoker or sex-monger can never be eligible to practice yoga. Generally yogīs look very skinny because of their not being comfortably situated, but Kardama Muni was not emaciated, for he had seen the Supreme Personality of Godhead face to face. Here the word snigdhāpāṅgāvalokanāt means that he was fortunate enough to see the Supreme Lord face to face. He looked healthy because he had directly received the nectarean sound vibrations from the lotus lips of the Personality of Godhead. Similarly, one who hears the transcendental sound vibration of the holy name of the Lord, Hare Kṛṣṇa, also improves in health. We have actually seen that many brahmacārīs and gṛhasthas connected with the International Society for Krishna Consciousness have improved in health, and a luster has come to their faces. It is essential that a brahmacārī engaged in spiritual advancement look very healthy and lustrous. The comparison of the sage to an unpolished gem is very appropriate. Even if a gem just taken from a mine looks unpolished, the luster of the gem cannot be stopped. Similarly, although Kardama was not properly dressed and his body was not properly cleansed, his overall appearance was gemlike.

TEXT 48

athoṭajam upāyātaṁ

nṛdevaṁ praṇataṁ puraḥ

saparyayā paryagṛhṇāt

pratinandyānurūpayā

SYNONYMS

atha-then; uṭajam-the hermitage; upāyātam-approached; nṛdevam-the monarch; praṇatam-bowed down; puraḥ-in front; saparyayā-with honor; paryagṛhṇāt-received him; pratinandya-greeting him; anurūpayā-befitting the King's position.

Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor.

Emperor Svāyambhuva Manu not only approached the cottage of dried leaves possessed by the hermit Kardama but also offered respectful obeisances unto him. Similarly, it was the duty of the hermit to offer blessings to kings who used to approach his hermitage in the jungle.

TEXT 49

gṛhītārhaṇam āsīnaṁ

saṁyataṁ prīṇayan muniḥ

smaran bhagavad-ādeśam

ity āha ślakṣṇayā girā

SYNONYMS

gṛhīta-received; arhaṇam-honor; āsīnam-seated; saṁyatam-remained silent; prīṇayan-delighting; muniḥ-the sage; smaran-remembering; bhagavat-of the Lord; ādeśam-the order; iti-thus; āha-spoke; ślakṣṇayā-sweet; girā-with a voice.

After receiving the sage's attention, the King sat down and was silent. Recalling the instructions of the Lord, Kardama then spoke to the King as follows, delighting him with his sweet accents.

TEXT 50

nūnaṁ caṅkramaṇaṁ deva

satāṁ saṁrakṣaṇāya te

vadhāya cāsatāṁ yas tvaṁ

hareḥ śaktir hi pālinī

SYNONYMS

nūnam-surely; caṅkramaṇam-the tour; deva-O lord; satām-of the virtuous; saṁrakṣaṇāya-for the protection; te-your; vadhāya-for killing; ca-and; asatām-of the demons; yaḥ-the person who; tvam-you; hareḥ-of the Supreme Personality of Godhead; śaktiḥ-the energy; hi-since; pālinī-protecting.

The tour you have undertaken, O lord, is surely intended to protect the virtuous and kill the demons, since you embody the protecting energy of Śrī Hari.

It appears from many Vedic literatures, especially histories like Śrīmad-Bhāgavatam and the purāṇas, that the pious kings of old used to tour their kingdoms in order to give protection to the pious citizens and to chastise or kill the impious. Sometimes they used to kill animals in the forests to practice the killing art because without such practice they would not be able to kill the undesirable elements. Kṣatriyas are allowed to commit violence in that way because violence for a good purpose is a part of their duty. Here two terms are clearly mentioned: vadhāya, "for the purpose of killing," and asatām, "those who are undesirable." The protecting energy of the king is supposed to be the energy of the Supreme Lord. In Bhagavad-gītā (4.8) the Lord says, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The Lord descends to give protection to the pious and to kill the demons. The potency, therefore, to give protection to the pious and kill the demons or undesirables is directly an energy from the Supreme Lord, and the king or the chief executive of the state is supposed to possess such energy. In this age it is very difficult to find such a head of state who is expert in killing the undesirables. Modern heads of state sit very nicely in their palaces and try without reason to kill innocent persons.

TEXT 51

yo 'rkendv-agnīndra-vāyūnāṁ

yama-dharma-pracetasām

rūpāṇi sthāna ādhatse

tasmai śuklāya te namaḥ

SYNONYMS

yaḥ-you who; arka-of the sun; indu-of the moon; agni-of Agni, the fire-god; indra-of Indra, the lord of heaven; vāyūnām-of Vāyu, the wind-god; yama-of Yama, the god of punishment; dharma-of Dharma, the god of piety; pracetasām-and of Varuṇa, the god of the waters; rūpāṇi-the forms; sthāne-when necessary; ādhatse-you assume; tasmai-unto Him; śuklāya-unto Lord Viṣṇu; te-unto you; namaḥ-obeisances.

You assume, when necessary, the part of the sun-god; the moon-god; Agni, the god of fire; Indra, the lord of paradise; Vāyu, the wind-god; Yama, the god of punishment; Dharma, the god of piety; and Varuṇa, the god presiding over the waters. All obeisances to you, who are none other than Lord Viṣṇu!

Since the sage Kardama was a brāhmaṇa and Svāyambhuva was a kṣatriya, the sage was not supposed to offer obeisances to the King because socially his position was greater than the King's. But he offered his obeisances to Svāyambhuva Manu because as Manu, king and emperor, he was the representative of the Supreme Lord. The Supreme Lord is always worshipable, regardless of whether one is a brāhmaṇa, a kṣatriya or a śūdra. As the representative of the Supreme Lord, the King deserved respectful obeisances from everyone.

TEXTS 52–54

na yadā ratham āsthāya

jaitraṁ maṇi-gaṇārpitam

visphūrjac-caṇḍa-kodaṇḍo

rathena trāsayann aghān

sva-sainya-caraṇa-kṣuṇṇaṁ

vepayan maṇḍalaṁ bhuvaḥ

vikarṣan bṛhatīṁ senāṁ

paryaṭasy aṁśumān iva

tadaiva setavaḥ sarve

varṇāśrama-nibandhanāḥ

bhagavad-racitā rājan

bhidyeran bata dasyubhiḥ

SYNONYMS

na-not; yadā-when; ratham-the chariot; āsthāya-having mounted; jaitram-victorious; maṇi-of jewels; gaṇa-with clusters; arpitam-bedecked; visphūrjat-twanging; caṇḍa-a fearful sound just to punish the criminals; kodaṇḍaḥ-bow; rathena-by the presence of such a chariot; trāsayan-threatening; aghān-all the culprits; sva-sainya-of your soldiers; caraṇa-by the feet; kṣuṇṇam-trampled; vepayan-causing to tremble; maṇḍalam-the globe; bhuvaḥ-of the earth; vikarṣan-leading; bṛhatīm-huge; senām-army; paryaṭasi-you roam about; aṁśumān-the brilliant sun; iva-like; tadā-then; eva-certainly; setavaḥ-religious codes; sarve-all; varṇa-of varṇas; āśrama-of āśramas; nibandhanāḥ-obligations; bhagavat-by the Lord; racitāḥ-created; rājan-O King; bhidyeran-they would be broken; bata-alas; dasyubhiḥ-by rogues.

If you did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varṇas and āśramas created by the Lord Himself would be broken by the rogues and rascals.

It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa-and the social orders, according to work and qualification, are made up of the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gītā. Unfortunately, for want of proper protection by responsible kings, the system of social and spiritual orders has now become a hereditary caste system. But this is not the actual system. Human society means that society which is making progress toward spiritual realization. The most advanced human society was known as ārya; ārya refers to those who are advancing. So the question is, "Which society is advancing?" Advancement does not mean creating material "necessities" unnecessarily and thus wasting human energy in aggravation over so-called material comforts. Real advancement is advancement toward spiritual realization, and the community which acted toward this end was known as the Āryan civilization. The intelligent men, the brāhmaṇas, as exemplified by Kardama Muni, were engaged in advancing the spiritual cause, and kṣatriyas like Emperor Svāyambhuva used to rule the country and insure that all facilities for spiritual realization were nicely provided. It is the duty of the king to travel all over the country and see that everything is in order. Indian civilization on the basis of the four varṇas and āśramas deteriorated because of her dependency on foreigners, or those who did not follow the civilization of varṇāśrama. Thus the varṇāśrama system has now been degraded into the caste system.

The institution of four varṇas and four āśramas is confirmed herewith to be bhagavad-racita, which means "designed by the Supreme Personality of Godhead." In Bhagavad-gītā this is also confirmed: cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. The Lord says that the institution of four varṇas and four āśramas "is created by Me." Anything created by the Lord cannot be closed or covered. The divisions of varṇas and āśramas will continue to exist, either in their original form or in degraded form, but because they are created by the Lord, the Supreme Personality of Godhead, they cannot be extinguished. They are like the sun, a creation of God, and therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to exist. Similarly, when the varṇāśrama system becomes degraded, it appears as a hereditary caste system, but in every society there is an intelligent class of men, a martial class, a mercantile class and a laborer class. When they are regulated for cooperation among communities according to the Vedic principles, then there is peace and spiritual advancement. But when there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein, it creates a deplorable state. At the present moment, the entire world is in this deplorable condition because of giving rights to so many interests. This is due to the degradation of the four castes of varṇas and āśramas.

TEXT 55

adharmaś ca samedheta

lolupair vyaṅkuśair nṛbhiḥ

śayāne tvayi loko 'yaṁ

dasyu-grasto vinaṅkṣyati

SYNONYMS

adharmaḥ-unrighteousness; ca-and; samedheta-would flourish; lolupaiḥ-simply hankering after money; vyaṅkuśaiḥ-uncontrolled; nṛbhiḥ-by men; śayāne tvayi-when you lie down for rest; lokaḥ-world; ayam-this; dasyu-by the miscreants; grastaḥ-attacked; vinaṅkṣyati-it will perish.

If you gave up all thought of the world's situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish.

Because the scientific division of four varṇas and four āśramas is now being extinguished, the entire world is being governed by unwanted men who have no training in religion, politics or social order, and it is in a very deplorable condition. In the institution of four varṇas and four āśramas there are regular training principles for the different classes of men. Just as, in the modern age, there is a necessity for engineers, medical practitioners and electricians, and they are properly trained in different scientific institutions, similarly, in former times, the higher social orders, namely the intelligent class (the brāhmaṇas), the ruling class (the kṣatriyas) and the mercantile class (the vaiśyas), were properly trained. Bhagavad-gītā describes the duties of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. When there is no such training, one simply claims that because he is born in a brāhmaṇa or kṣatriya family, he is therefore a brāhmaṇa or a kṣatriya, even though he performs the duties of a śūdra. Such undue claims to being a higher-caste man make the system of scientific social orders into a caste system, completely degrading the original system. Thus society is now in chaos, and there is neither peace nor prosperity. It is clearly stated herein that unless there is the vigilance of a strong king, impious, unqualified men will claim a certain status in society, and that will make the social order perish.

TEXT 56

athāpi pṛcche tvāṁ vīra

yad-arthaṁ tvam ihāgataḥ

tad vayaṁ nirvyalīkena

pratipadyāmahe hṛdā

SYNONYMS

atha api-in spite of all this; pṛcche-I ask; tvām-you; vīra-O valiant King; yat-artham-the purpose; tvam-you; iha-here; āgataḥ-have come; tat-that; vayam-we; nirvyalīkena-without reservation; pratipadyāmahe-we shall carry out; hṛdā-with heart and soul.

In spite of all this, I ask you, O valiant King, the purpose for which you have come here. Whatever it may be, we shall carry it out without reservation.

When a guest comes to a friend's house, it is understood that there is some special purpose. Kardama Muni could understand that such a great king as Svāyambhuva, although traveling to inspect the condition of his kingdom, must have had some special purpose to come to his hermitage. Thus he prepared himself to fulfill the King's desire. Formerly it was customary that the sages used to go to the kings and the kings used to visit the sages in their hermitages; each was glad to fulfill the other's purpose. This reciprocal relationship is called bhakti-kārya. There is a nice verse describing the relationship of mutual beneficial interest between the brāhmaṇa and the kṣatriya (kṣatraṁ dvijatvam). Kṣatram means "the royal order," and dvijatvam means "the brahminical order." The two were meant for mutual interest. The royal order would give protection to the brāhmaṇas for the cultivation of spiritual advancement in society, and the brāhmaṇas would give their valuable instruction to the royal order on how the state and the citizens can gradually be elevated in spiritual perfection.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Manu and Kardama."

Chapter Twenty-two

The Marriage of Kardama Muni and Devahūti

TEXT 1

maitreya uvāca

evam āviṣkṛtāśeṣa-

guṇa-karmodayo munim

savrīḍa iva taṁ samrāḍ

upāratam uvāca ha

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; evam-thus; āviṣkṛta-having been described; aśeṣa-all; guṇa-of the virtues; karma-of the activities; udayaḥ-the greatness; munim-the great sage; sa-vrīḍaḥ-feeling modest; iva-as though; tam-him (Kardama); samrāṭ-Emperor Manu; upāratam-silent; uvāca ha-addressed.

Śrī Maitreya said: After describing the greatness of the Emperor's manifold qualities and activities, the sage became silent, and the Emperor, feeling modesty, addressed him as follows.

TEXT 2

manur uvāca

brahmāsṛjat sva-mukhato

yuṣmān ātma-parīpsayā

chandomayas tapo-vidyā-

yoga-yuktān alampaṭān

SYNONYMS

manuḥ-Manu; uvāca-said; brahmā-Lord Brahmā; asṛjat-created; sva-mukhataḥ-from his face; yuṣmān-you (brāhmaṇas); ātma-parīpsayā-to protect himself by expanding; chandaḥ-mayaḥ-the form of the Vedas; tapaḥ-vidyā-yoga-yuktān-full of austerity, knowledge and mystic power; alampaṭān-averse to sense gratification.

Manu replied: To expand himself in Vedic knowledge, Lord Brahmā, the personified Veda, from his face created you, the brāhmaṇas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.

The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brāhmaṇas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord. In Bhagavad-gītā also Lord Kṛṣṇa says that all the Vedas are meant for understanding the Supreme Personality of Godhead. It is especially mentioned here (yoga-yuktān alampaṭān) that brāhmaṇas are full of mystic power and are completely averse to sense gratification. Actually there are two kinds of occupations. One occupation, in the material world, is sense gratification, and the other occupation is spiritual activity-to satisfy the Lord by His glorification. Those who engage in sense gratification are called demons, and those who spread the glorification of the Lord or satisfy the transcendental senses of the Lord are called demigods. It is specifically mentioned here that the brāhmaṇas are created from the face of the cosmic personality, or virāṭ-puruṣa; similarly the kṣatriyas are said to be created from His arms, the vaiśyas are created from His waist, and the śūdras are created from His legs. Brāhmaṇas are especially meant for austerity, learning and knowledge and are averse to all kinds of sense gratification.

TEXT 3

tat-trāṇāyāsṛjac cāsmān

doḥ-sahasrāt sahasra-pāt

hṛdayaṁ tasya hi brahma

kṣatram aṅgaṁ pracakṣate

SYNONYMS

tat-trāṇāya-for the protection of the brāhmaṇas; asṛjat-created; ca-and; asmān-us (kṣatriyas); doḥ-sahasrāt-from His thousand arms; sahasra-pāt-the thousand-legged Supreme Being (the universal form); hṛdayam-heart; tasya-His; hi-for; brahma-brāhmaṇas; kṣatram-the kṣatriyas; aṅgam-arms; pracakṣate-are spoken of.

For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.

Kṣatriyas are specifically meant to maintain the brāhmaṇas because if the brāhmaṇas are protected, then the head of civilization is protected. Brāhmaṇas are supposed to be the head of the social body; if the head is clear and has not gone mad, then everything is in proper position. The Lord is described thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The purport of this prayer is that the Lord specifically protects the brāhmaṇas and the cows, and then He protects all other members of society (jagad-dhitāya). It is His will that universal welfare work depends on the protection of cows and brāhmaṇas; thus brahminical culture and cow protection are the basic principles for human civilization. Kṣatriyas are especially meant to protect the brāhmaṇas, as is the supreme will of the Lord: go-brāhmaṇa-hitāya ca. As, within the body, the heart is a very important part, so the brāhmaṇas are also the important element in human society. The kṣatriyas are more like the whole body; even though the whole body is bigger than the heart, the heart is more important.

TEXT 4

ato hy anyonyam ātmānaṁ

brahma kṣatraṁ ca rakṣataḥ

rakṣati smāvyayo devaḥ

sa yaḥ sad-asad-ātmakaḥ

SYNONYMS

ataḥ-hence; hi-certainly; anyonyam-each other; ātmānam-the self; brahma-the brāhmaṇas; kṣatram-the kṣatriyas; ca-and; rakṣataḥ-protect; rakṣati sma-protects; avyayaḥ-immutable; devaḥ-the Lord; saḥ-He; yaḥ-who; sat-asat-ātmakaḥ-the form of the cause and effect.

That is why the brāhmaṇas and kṣatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.

The entire social structure of varṇa and āśrama is a cooperative system meant to uplift all to the highest platform of spiritual realization. The brāhmaṇas are intended to be protected by the kṣatriyas, and the kṣatriyas also are intended to be enlightened by the brāhmaṇas. When the brāhmaṇas and kṣatriyas cooperate nicely, the other subordinate divisions, the vaiśyas, or mercantile people, and the śūdras, or laborer class, automatically flourish. The entire elaborate system of Vedic society was therefore based on the importance of the brāhmaṇas and kṣatriyas. The Lord is the real protector, but He is unattached to the affairs of protection. He creates brāhmaṇas for the protection of the kṣatriyas, and kṣatriyas for the protection of the brāhmaṇas. He remains aloof from all activities; therefore, He is called nirvikāra, "without activity." He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brāhmaṇas and kṣatriyas, and anything that we see, are different energies acting upon one another.

Although individual souls are all different, the Superself, or Supersoul, is the Supreme Personality of Godhead. Individually one's self may differ from others in certain qualities and may engage in different activities, such as those of a brāhmaṇa, kṣatriya or vaiśya, but when there is complete cooperation among different individual souls, the Supreme Personality of Godhead as Supersoul, Paramātmā, being one in every individual soul, is pleased and gives them all protection. As stated before, the brāhmaṇas are produced from the mouth of the Lord, and the kṣatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varṇas and four āśramas. If the members of different āśramas and varṇas cooperate fully in Kṛṣṇa consciousness, then society is well protected by the Lord, without doubt.

In Bhagavad-gītā it is stated that the Lord is the proprietor of all different bodies. The individual soul is the proprietor of his individual body, but the Lord clearly states, "My dear Bhārata, you must know that I am also kṣetra jña. " Kṣetra jña means "the knower or proprietor of the body." The individual soul is the proprietor of the individual body, but the Supersoul, the Personality of Godhead, Kṛṣṇa, is the proprietor of all bodies everywhere. He is the proprietor not only of human bodies but of birds, beasts and all other entities, not only on this planet but on other planets also. He is the supreme proprietor; therefore He does not become divided by protecting the different individual souls. He remains one and the same. That the sun appears on top of everyone's head when at the meridian does not imply that the sun becomes divided. One man thinks that the sun is on his head only, whereas five thousand miles away another man is thinking that the sun is only on his head. Similarly, the Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one. They are one in quality, as spirit soul, but the individual soul and Supersoul are different.

TEXT 5

tava sandarśanād eva

cchinnā me sarva-saṁśayāḥ

yat svayaṁ bhagavān prītyā

dharmam āha rirakṣiṣoḥ

SYNONYMS

tava-your; sandarśanāt-by sight; eva-only; chinnāḥ-resolved; me-my; sarva-saṁśayāḥ-all doubts; yat-inasmuch as; svayam-personally; bhagavān-Your Lordship; prītyā-lovingly; dharmam-duty; āha-explained; rirakṣiṣoḥ-of a king anxious to protect his subjects.

Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.

Manu described herewith the result of seeing a great saintly person. Lord Caitanya says that one should always try to associate with saintly persons because if one establishes a proper association with a saintly person, even for a moment, one attains all perfection. Somehow or other, if one meets a saintly person and achieves his favor, then the entire mission of one's human life is fulfilled. In our personal experience we have actual proof of this statement of Manu. Once we had the opportunity to meet Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, and on first sight he requested this humble self to preach his message in the Western countries. There was no preparation for this, but somehow or other he desired it, and by his grace we are now engaged in executing his order, which has given us a transcendental occupation and has saved and liberated us from the occupation of material activities. Thus it is actually a fact that if one meets a saintly person completely engaged in transcendental duties and achieves his favor, then one's life mission becomes complete. What is not possible to achieve in thousands of lives can be achieved in one moment if there is an opportunity to meet a saintly person. It is therefore enjoined in Vedic literature that one should always try to associate with saintly persons and try to disassociate oneself from the common man, because by one word of a saintly person one can be liberated from material entanglement. A saintly person has the power, because of his spiritual advancement, to give immediate liberation to the conditioned soul. Here Manu admits that all his doubts are now over because Kardama has very kindly described the different duties of individual souls.

TEXT 6

diṣṭyā me bhagavān dṛṣṭo

durdarśo yo 'kṛtātmanām

diṣṭyā pāda-rajaḥ spṛṣṭaṁ

śīrṣṇā me bhavataḥ śivam

SYNONYMS

diṣṭyā-by good fortune; me-my; bhagavān-all-powerful; dṛṣṭaḥ-is seen; durdarśaḥ-not easily seen; yaḥ-who; akṛta-ātmanām-of those who have not controlled the mind and senses; diṣṭyā-by my good fortune; pāda-rajaḥ-the dust of the feet; spṛṣṭam-is touched; śīrṣṇā-by the head; me-my; bhavataḥ-your; śivam-causing all auspiciousness.

It is my good fortune that I have been able to see you, for you cannot easily be seen by persons who have not subdued the mind or controlled the senses. I am all the more fortunate to have touched with my head the blessed dust of your feet.

The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhāgavatam it is said, mahat-pāda-rajo-'bhiṣekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gītā, mahātmānas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Kṛṣṇa consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahātmā on one's head, there is no possibility of perfection in spiritual life.

The paramparā system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of one's also becoming a great soul. When Mahārāja Rahūgaṇa asked Jaḍa Bharata about his wonderful achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyāsī or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahātmā. In Viśvanātha Cakravartī Ṭhākura's eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection. Here the word akṛtātmanām is very significant. Ātmā means "body," "soul," or "mind," and akṛtātmā means the common man, who cannot control the senses or the mind. Because the common man is unable to control the senses and the mind, it is his duty to seek the shelter of a great soul or a great devotee of the Lord and just try to please him. That will make his life perfect. A common man cannot rise to the topmost stage of spiritual perfection simply by following the rituals and religious principles. He has to take shelter of a bona fide spiritual master and work under his direction faithfully and sincerely; then he becomes perfect, without a doubt.

TEXT 7

diṣṭyā tvayānuśiṣṭo 'haṁ

kṛtaś cānugraho mahān

apāvṛtaiḥ karṇa-randhrair

juṣṭā diṣṭyośatīr giraḥ

SYNONYMS

diṣṭyā-luckily; tvayā-by you; anuśiṣṭaḥ-instructed; aham-I; kṛtaḥ-bestowed; ca-and; anugrahaḥ-favor; mahān-great; apāvṛtaiḥ-open; karṇa-randhraiḥ-with the holes of the ears; juṣṭāḥ-received; diṣṭyā-by good fortune; uśatīḥ-pure; giraḥ-words.

I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.

Śrīla Rūpa Gosvāmī has given directions, in his Bhakti-rasāmṛta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate must find a bona fide spiritual master, and then he must very eagerly receive instructions from him and execute them. This is reciprocal service. A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him. Because everyone is under the delusion of māyā and is forgetful of his prime duty, Kṛṣṇa consciousness, a saintly person always desires that everyone become a saintly person. It is the function of a saintly person to invoke Kṛṣṇa consciousness in every forgetful common man.

Manu said that since he was advised and instructed by Kardama Muni, he was very much favored. He considered himself lucky to receive the message by aural reception. It is especially mentioned here that one should be very inquisitive to hear with open ears from the authorized source of the bona fide spiritual master. How is one to receive? One should receive the transcendental message by aural reception. The word karṇa-randhraiḥ means "through the holes of the ears." The favor of the spiritual master is not received through any other part of the body but the ears. This does not mean, however, that the spiritual master gives a particular type of mantra through the ears in exchange for some dollars and if the man meditates on that he achieves perfection and becomes God within six months. Such reception through the ears is bogus. The real fact is that a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Kṛṣṇa consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. "You are fit for such and such work in Kṛṣṇa consciousness. You can act in this way." One person is advised to act in Kṛṣṇa consciousness by working in the Deities' room, another is advised to act in Kṛṣṇa consciousness by performing editorial work, another is advised to do preaching work, and another is advised to carry out Kṛṣṇa consciousness in the cooking department. There are different departments of activity in Kṛṣṇa consciousness, and a spiritual master, knowing the particular ability of a particular man, trains him in such a way that by his tendency to act he becomes perfect. Bhagavad-gītā makes it clear that one can attain the highest perfection of spiritual life simply by offering service according to his ability, just as Arjuna served Kṛṣṇa by his ability in the military art. Arjuna offered his service fully as a military man, and he became perfect. Similarly, an artist can attain perfection simply by performing artistic work under the direction of the spiritual master. If one is a literary man, he can write articles and poetry for the service of the Lord under the direction of the spiritual master. One has to receive the message of the spiritual master regarding how to act in one's capacity, for the spiritual master is expert in giving such instructions.

This combination, the instruction of the spiritual master and the faithful execution of the instruction by the disciple, makes the entire process perfect. Śrīla Viśvanātha Cakravartī Ṭhākura describes in his explanation of the verse in Bhagavad-gītā, vyavasāyātmikā buddhiḥ, that one who wants to be certain to achieve spiritual success must take the instruction from the spiritual master as to what his particular function is. He should faithfully try to execute that particular instruction and should consider that his life and soul. The faithful execution of the instruction which he receives from the spiritual master is the only duty of a disciple, and that will bring him perfection. One should be very careful to receive the message from the spiritual master through the ears and execute it faithfully. That will make one's life successful.

TEXT 8

sa bhavān duhitṛ-sneha-

parikliṣṭātmano mama

śrotum arhasi dīnasya

śrāvitaṁ kṛpayā mune

SYNONYMS

saḥ-yourself; bhavān-Your Honor; duhitṛ-sneha-by affection for my daughter; parikliṣṭa-ātmanaḥ-whose mind is agitated; mama-my; śrotum-to listen; arhasi-be pleased; dīnasya-of my humble self; śrāvitam-to the prayer; kṛpayā-graciously; mune-O sage.

O great sage, graciously be pleased to listen to the prayer of my humble self, for my mind is troubled by affection for my daughter.

When a disciple is perfectly in consonance with the spiritual master, having received his message and executed it perfectly and sincerely, he has a right to ask a particular favor from the spiritual master. Generally a pure devotee of the Lord or a pure disciple of a bona fide spiritual master does not ask any favor either from the Lord or the spiritual master, but even if there is a need to ask a favor from the spiritual master, one cannot ask that favor without satisfying him fully. Svāyambhuva Manu wanted to disclose his mind regarding the function he wanted to execute due to affection for his daughter.

TEXT 9

priyavratottānapadoḥ

svaseyaṁ duhitā mama

anvicchati patiṁ yuktaṁ

vayaḥ-śīla-guṇādibhiḥ

SYNONYMS

priyavrata-uttānapadoḥ-of Priyavrata and Uttānapāda; svasā-sister; iyam-this; duhitā-daughter; mama-my; anvicchati-is seeking; patim-husband; yuktam-suited; vayaḥ-śīla-guṇa-ādibhiḥ-by age, character, good qualities, etc.

My daughter is the sister of Priyavrata and Uttānapāda. She is seeking a suitable husband in terms of age, character and good qualities.

The grown-up daughter of Svāyambhuva Manu, Devahūti, had good character and was well qualified; therefore she was searching for a suitable husband just befitting her age, qualities and character. The purpose of Manu's introducing his daughter as the sister of Priyavrata and Uttānapāda, two great kings, was to convince the sage that the girl came from a great family. She was his daughter and at the same time the sister of kṣatriyas; she did not come from a lower-class family. Manu therefore offered her to Kardama as just suitable for his purpose. It is clear that although the daughter was mature in age and qualities, she did not go out and find her husband independently. She expressed her desire for a suitable husband corresponding to her character, age and quality, and the father himself, out of affection for his daughter, took charge of finding such a husband.

TEXT 10

yadā tu bhavataḥ śīla-

śruta-rūpa-vayo-guṇān

aśṛṇon nāradād eṣā

tvayy āsīt kṛta-niścayā

SYNONYMS

yadā-when; tu-but; bhavataḥ-your; śīla-noble character; śruta-learning; rūpa-beautiful appearance; vayaḥ-youth; guṇān-virtues; aśṛṇot-heard; nāradāt-from Nārada Muni; eṣā-Devahūti; tvayi-in you; āsīt-became; kṛta-niścayā-fixed in determination.

The moment she heard from the sage Nārada of your noble character, learning, beautiful appearance, youth and other virtues, she fixed her mind upon you.

The girl Devahūti did not personally see Kardama Muni, nor did she personally experience his character or qualities, since there was no social intercourse by which she could gain such understanding. But she heard about Kardama Muni from the authority of Nārada Muni. Hearing from an authority is a better experience than gaining personal understanding. She heard from Nārada Muni that Kardama Muni was just fit to be her husband; therefore she became fixed in her heart that she would marry him, and she expressed her desire to her father, who therefore brought her before him.

TEXT 11

tat pratīccha dvijāgryemāṁ

śraddhayopahṛtāṁ mayā

sarvātmanānurūpāṁ te

gṛhamedhiṣu karmasu

SYNONYMS

tat-therefore; pratīccha-please accept; dvija-agrya-O best of the brāhmaṇas; imām-her; śraddhayā-with faith; upahṛtām-offered as a presentation; mayā-by me; sarva-ātmanā-in every way; anurūpām-suitable; te-for you; gṛha-medhiṣu-in the household; karmasu-duties.

Therefore please accept her, O chief of the brāhmaṇas, for I offer her with faith and she is in every respect fit to be your wife and take charge of your household duties.

The words gṛhamedhiṣu karmasu mean "in household duties." Another word is also used here: sarvātmanānurūpām. The purport is that a wife should not only be equal to her husband in age, character and qualities, but must be helpful to him in his household duties. The household duty of a man is not to satisfy his sense gratification, but to remain with a wife and children and at the same time attain advancement in spiritual life. One who does not do so is not a householder but a gṛhamedhī. Two words are used in Sanskrit literature; one is gṛhastha, and the other is gṛhamedhī. The difference between gṛhamedhī and gṛhastha is that gṛhastha is also an āśrama, or spiritual order, but if one simply satisfies his senses as a householder, then he is a gṛhamedhī. For a gṛhamedhī, to accept a wife means to satisfy the senses, but for a gṛhastha a qualified wife is an assistant in every respect for advancement in spiritual activities. It is the duty of the wife to take charge of household affairs and not to compete with the husband. A wife is meant to help, but she cannot help her husband unless he is completely equal to her in age, character and quality.

TEXT 12

udyatasya hi kāmasya

prativādo na śasyate

api nirmukta-saṅgasya

kāma-raktasya kiṁ punaḥ

SYNONYMS

udyatasya-which has come of itself; hi-in fact; kāmasya-of material desire; prativādaḥ-the denial; na-not; śasyate-to be praised; api-even; nirmukta-of one who is free; saṅgasya-from attachment; kāma-to sensual pleasures; raktasya-of one addicted; kim punaḥ-how much less.

To deny an offering that has come of itself is not commendable even for one absolutely free from all attachment, much less one addicted to sensual pleasure.

In material life everyone is desirous of sense gratification; therefore, a person who gets an object of sense gratification without endeavor should not refuse to accept it. Kardama Muni was not meant for sense gratification, yet he aspired to marry and prayed to the Lord for a suitable wife. This was known to Svāyambhuva Manu. He indirectly convinced Kardama Muni: "You desire a suitable wife like my daughter, and she is now present before you. You should not reject the fulfillment of your prayer; you should accept my daughter."

TEXT 13

ya udyatam anādṛtya

kīnāśam abhiyācate

kṣīyate tad-yaśaḥ sphītaṁ

mānaś cāvajñayā hataḥ

SYNONYMS

yaḥ-who; udyatam-an offering; anādṛtya-rejecting; kīnāśam-from a miser; abhiyācate-begs; kṣīyate-is lost; tat-his; yaśaḥ-reputation; sphītam-widespread; mānaḥ-honor; ca-and; avajñayā-by neglectful behavior; hataḥ-destroyed.

One who rejects an offering that comes of its own accord but later begs a boon from a miser thus loses his widespread reputation, and his pride is humbled by the neglectful behavior of others.

The general procedure of Vedic marriage is that a father offers his daughter to a suitable boy. That is a very respectable marriage. A boy should not go to the girl's father and ask for the hand of his daughter in marriage. That is considered to be humbling one's respectable position. Svāyambhuva Manu wanted to convince Kardama Muni, since he knew that the sage wanted to marry a suitable girl: "I am offering just such a suitable wife. Do not reject the offer, or else, because you are in need of a wife, you will have to ask for such a wife from someone else, who may not behave with you so well. In that case your position will be humbled."

Another feature of this incident is that Svāyambhuva Manu was the emperor, but he went to offer his qualified daughter to a poor brāhmaṇa. Kardama Muni had no worldly possessions-he was a hermit living in the forest-but he was advanced in culture. Therefore, in offering one's daughter to a person, the culture and quality are counted as prominent, not wealth or any other material consideration.

TEXT 14

ahaṁ tvāśṛṇavaṁ vidvan

vivāhārthaṁ samudyatam

atas tvam upakurvāṇaḥ

prattāṁ pratigṛhāṇa me

SYNONYMS

aham-I; tvā-you; aśṛṇavam-heard; vidvan-O wise man; vivāha-artham-for the sake of marriage; samudyatam-prepared; ataḥ-hence; tvam-you; upakurvāṇaḥ-not taken a vow of perpetual celibacy; prattām-offered; pratigṛhāṇa-please accept; me-of me.

Svāyambhuva Manu continued: O wise man, I heard that you were prepared to marry. Please accept her hand, which is being offered to you by me, since you have not taken a vow of perpetual celibacy.

The principle of brahmacarya is celibacy. There are two kinds of brahmacārīs. One is called naiṣṭhika-brahmacārī, which means one who takes a vow of celibacy for his whole life, whereas the other, the upakurvāṇa-brahmacārī, is a brahmacārī who takes the vow of celibacy up to a certain age. For example, he may take the vow to remain celibate up to twenty-five years of age; then, with the permission of his spiritual master, he enters married life. Brahmacarya is student life, the beginning of life in the spiritual orders, and the principle of brahmacarya is celibacy. Only a householder can indulge in sense gratification or sex life, not a brahmacārī. Svāyambhuva Manu requested Kardama Muni to accept his daughter, since Kardama had not taken the vow of naiṣṭhika-brahmacarya. He was willing to marry, and the suitable daughter of a high royal family was presented.

TEXT 15

ṛṣir uvāca

bāḍham udvoḍhu-kāmo 'ham

aprattā ca tavātmajā

āvayor anurūpo 'sāv

ādyo vaivāhiko vidhiḥ

SYNONYMS

ṛṣiḥ-the great sage Kardama; uvāca-said; bāḍham-very well; udvoḍhu-kāmaḥ-desirous to marry; aham-I; aprattā-not promised to anyone else; ca-and; tava-your; ātma-jā-daughter; āvayoḥ-of us two; anurūpaḥ-proper; asau-this; ādyaḥ-first; vaivāhikaḥ-of marriage; vidhiḥ-ritualistic ceremony.

The great sage replied: Certainly I have a desire to marry, and your daughter has not yet married or given her word to anyone. Therefore our marriage according to the Vedic system can take place.

There were many considerations by Kardama Muni before accepting the daughter of Svāyambhuva Manu. Most important is that Devahūti had first of all fixed her mind on marrying him. She did not choose to have any other man as her husband. That is a great consideration because female psychology dictates that when a woman offers her heart to a man for the first time, it is very difficult for her to take it back. Also, she had not married before; she was a virgin girl. All these considerations convinced Kardama Muni to accept her. Therefore he said, "Yes, I shall accept your daughter under religious regulations of marriage." There are different kinds of marriages, of which the first-class marriage is held by inviting a suitable bridegroom for the daughter and giving her in charity, well dressed and well decorated with ornaments, along with a dowry according to the means of the father. There are other kinds of marriage, such as gāndharva marriage and marriage by love, which are also accepted as marriage. Even if one is forcibly kidnapped and later on accepted as a wife, that is also accepted. But Kardama Muni accepted the first-class way of marriage because the father was willing and the daughter was qualified. She had never offered her heart to anyone else. All these considerations made Kardama Muni agree to accept the daughter of Svāyambhuva Manu.

TEXT 16

kāmaḥ sa bhūyān naradeva te 'syāḥ

putryāḥ samāmnāya-vidhau pratītaḥ

ka eva te tanayāṁ nādriyeta

svayaiva kāntyā kṣipatīm iva śriyam

SYNONYMS

kāmaḥ-desire; saḥ-that; bhūyāt-let it be fulfilled; nara-deva-O King; te-your; asyāḥ-this; putryāḥ-of the daughter; samāmnāya-vidhau-in the process of the Vedic scriptures; pratītaḥ-recognized; kaḥ-who; eva-in fact; te-your; tanayām-daughter; na ādriyeta-would not adore; svayā-by her own; eva-alone; kāntyā-bodily luster; kṣipatīm-excelling; iva-as if; śriyam-ornaments.

Let your daughter's desire for marriage, which is recognized in the Vedic scriptures, be fulfilled. Who would not accept her hand? She is so beautiful that by her bodily luster alone she excels the beauty of her ornaments.

Kardama Muni wanted to marry Devahūti in the recognized manner of marriage prescribed in the scriptures. As stated in the Vedic scriptures, the first-class process is to call the bridegroom to the home of the bride and hand her to him in charity with a dowry of necessary ornaments, gold, furniture and other household paraphernalia. This form of marriage is prevalent among higher-class Hindus even today and is declared in the śāstras to confer great religious merit on the bride's father. To give a daughter in charity to a suitable son-in-law is considered to be one of the pious activities of a householder. There are eight forms of marriage mentioned in the scripture Manu-smṛti, but only one process of marriage, brāhma or rājasika marriage, is now current. Other kinds of marriage-by love, by exchange of garlands or by kidnapping the bride-are now forbidden in this Kali age. Formerly, kṣatriyas would, at their pleasure, kidnap a princess from another royal house, and there would he a fight between the kṣatriya and the girl's family; then, if the kidnapper was the winner, the girl would be offered to him for marriage. Even Kṛṣṇa married Rukmiṇī by that process, and some of His sons and grandsons also married by kidnapping. Kṛṣṇa's grandsons kidnapped Duryodhana's daughter, which caused a fight between the Kuru and Yadu families. Afterward, an adjustment was made by the elderly members of the Kuru family. Such marriages were current in bygone ages, but at the present moment they are impossible because the strict principles of kṣatriya life have practically been abolished. Since India has become dependent on foreign countries, the particular influences of her social orders have been lost; now, according to the scriptures, everyone is a śūdra. The so-called brāhmaṇas, kṣatriyas and vaiśyas have forgotten their traditional activities, and in the absence of these activities they are called śūdras. It is said in the scriptures, kalau śūdra-sambhavaḥ. In the age of Kali everyone will be like śūdras. The traditional social customs are not followed in this age, although formerly they were followed strictly.

TEXT 17

yāṁ harmya-pṛṣṭhe kvaṇad-aṅghri-śobhāṁ

vikrīḍatīṁ kanduka-vihvalākṣīm

viśvāvasur nyapatat svād vimānād

vilokya sammoha-vimūḍha-cetāḥ

SYNONYMS

yām-whom; harmya-pṛṣṭhe-on the roof of the palace; kvaṇat-aṅghri-śobhām-whose beauty was heightened by the tinkling ornaments on her feet; vikrīḍatīm-playing; kanduka-vihvala-akṣīm-with eyes bewildered, following her ball; viśvāvasuḥ-Viśvāvasu; nyapatat-fell down; svāt-from his own; vimānāt-from the airplane; vilokya-seeing; sammoha-vimūḍha-cetāḥ-whose mind was stupefied.

I have heard that Viśvāvasu, the great Gandharva, his mind stupefied with infatuation, fell from his airplane after seeing your daughter playing with a ball on the roof of the palace, for she was indeed beautiful with her tinkling ankle bells and her eyes moving to and fro.

It is understood that not only at the present moment but in those days also there were skyscrapers. Herein we find the word harmya-pṛṣṭhe. Harmya means "a very big palatial building." Svād vimānāt means "from his own airplane." It is suggested that private airplanes or helicopters were also current in those days. The Gandharva Viśvāvasu, while flying in the sky, could see Devahūti playing ball on the roof of the palace. Ball playing was also current, but aristocratic girls would not play in a public place. Ball playing and other such pleasures were not meant for ordinary women and girls; only princesses like Devahūti could indulge in such sports. It is described here that she was seen from the flying airplane. This indicates that the palace was very high, otherwise how could one see her from an airplane? The vision was so distinct that the Gandharva Viśvāvasu was bewildered by her beauty and by hearing the sound of her ankle bangles, and being captivated by the sound and beauty, he fell down. Kardama Muni mentioned the incident as he had heard it.

TEXT 18

tāṁ prārthayantīṁ lalanā-lalāmam

asevita-śrī-caraṇair adṛṣṭām

vatsāṁ manor uccapadaḥ svasāraṁ

ko nānumanyeta budho 'bhiyātām

SYNONYMS

tām-her; prārthayantīm-seeking; lalanā-lalāmam-the ornament of women; asevita-śrī-caraṇaiḥ-by those who have not worshiped the feet of Lakṣmī; adṛṣṭām-not seen; vatsām-beloved daughter; manoḥ-of Svāyambhuva Manu; uccapadaḥ-of Uttānapāda; svasāram-sister; kaḥ-what; na anumanyeta-would not welcome; budhaḥ-wise man; abhiyātām-who has come of her own accord.

What wise man would not welcome her, the very ornament of womanhood, the beloved daughter of Svāyambhuva Manu and sister of Uttānapāda? Those who have not worshiped the gracious feet of the goddess of fortune cannot even perceive her, yet she has come of her own accord to seek my hand.

Kardama Muni praised the beauty and qualification of Devahūti in different ways. Devahūti was actually the ornament of all ornamented beautiful girls. A girl becomes beautiful by putting ornaments on her body, but Devahūti was more beautiful than the ornaments; she was considered the ornament of the ornamented beautiful girls. Demigods and Gandharvas were attracted by her beauty. Kardama Muni, although a great sage, was not a denizen of the heavenly planets, but it is mentioned in the previous verse that Viśvāvasu, who came from heaven, was also attracted by the beauty of Devahūti. Besides her personal beauty, she was the daughter of Emperor Svāyambhuva and sister of King Uttānapāda. Who could refuse the hand of such a girl?

TEXT 19

ato bhajiṣye samayena sādhvīṁ

yāvat tejo bibhṛyād ātmano me

ato dharmān pāramahaṁsya-mukhyān

śukla-proktān bahu manye 'vihiṁsrān

SYNONYMS

ataḥ-therefore; bhajiṣye-I shall accept; samayena-on the conditions; sādhvīm-the chaste girl; yāvat-until; tejaḥ-semen; bibhṛyāt-may bear; ātmanaḥ-from my body; me-my; ataḥ-thereafter; dharmān-the duties; pāramahaṁsya-mukhyān-of the best of the paramahaṁsas; śukla-proktān-spoken by Lord Viṣṇu; bahu-much; manye-I shall consider; avihiṁsrān-free from envy.

Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Viṣṇu. It is free from envy.

Kardama Muni expressed his desire for a very beautiful wife to Emperor Svāyambhuva and accepted the Emperor's daughter for marriage. Kardama Muni was in the hermitage practicing complete celibacy as a brahmacārī, and although he had the desire to marry, he did not want to be a householder for the whole span of his life because he was conversant with the Vedic principles of human life. According to Vedic principles, the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities. In the next part of life, one may accept a wife and beget children, but one should not beget children like cats and dogs.

Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One should beget a child who can perform the duties of Viṣṇu, otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Kṛṣṇa consciousness so that he can be delivered from the clutches of māyā in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child-Kapila, the incarnation of the Personality of Godhead who enunciated the philosophy of Sāṅkhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Kṛṣṇa consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained; both are animalistic and simply eat, sleep, mate, defend, and gratify their senses. This disorder in social life cannot bring peace to human society. Kardama Muni explains beforehand that he would not associate with the girl Devahūti for the whole duration of his life. He would simply associate with her until she had a child. In other words, sex life should be utilized only to produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya.

After fulfilling his responsibility to produce a nice child, one should take sannyāsa and engage in the perfectional paramahaṁsa stage. paramahaṁsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyāsa life, and paramahaṁsa is the highest order. The Śrīmad-Bhāgavatam is called the paramahaṁsa-saṁhitā, the treatise for the highest class of human beings. The paramahaṁsa is free from envy. In other stages, even in the householder stage of life, there is competition and envy, but since the activities of the human being in the paramahaṁsa stage are completely engaged in Kṛṣṇa consciousness, or devotional service, there is no scope for envy. In the same order as Kardama Muni, about one hundred years ago, Ṭhākura Bhaktivinoda also wanted to beget a child who could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.

TEXT 20

yato 'bhavad viśvam idaṁ vicitraṁ

saṁsthāsyate yatra ca vāvatiṣṭhate

prajāpatīnāṁ patir eṣa mahyaṁ

paraṁ pramāṇaṁ bhagavān anantaḥ

SYNONYMS

yataḥ-from whom; abhavat-emanated; viśvam-creation; idam-this; vicitram-wonderful; saṁsthāsyate-will dissolve; yatra-in whom; ca-and; vā-or; avatiṣṭhate-presently exists; prajā-patīnām-of the Prajāpatis; patiḥ-the Lord; eṣaḥ-this; mahyam-to me; param-highest; pramāṇam-authority; bhagavān-Supreme Lord; anantaḥ-unlimited.

The highest authority for me is the unlimited Supreme Personality of Godhead, from whom this wonderful creation emanates and in whom its sustenance and dissolution rest. He is the origin of all Prajāpatis, the personalities meant to produce living entities in this world.

Kardama Muni was ordered by his father, Prajāpati, to produce children. In the beginning of creation the Prajāpatis were meant to produce the large population which was to reside in the planets of the gigantic universe. But Kardama Muni said that although his father was Prajāpati, who desired him to produce children, actually his origin was the Supreme Personality of Godhead, Viṣṇu, because Viṣṇu is the origin of everything; He is the actual creator of this universe, He is the actual maintainer, and when everything is annihilated, it rests in Him only. That is the conclusion of Śrīmad-Bhāgavatam. For creation, maintenance and annihilation there are the three deities Brahmā, Viṣṇu and Maheśvara (Śiva), but Brahmā and Maheśvara are qualitative expansions of Viṣṇu. Viṣṇu is the central figure. Viṣṇu, therefore, takes charge of maintenance. No one can maintain the whole creation but He. There are innumerable entities, and they have innumerable demands; no one but Viṣṇu can fulfill the innumerable demands of all the innumerable living entities. Brahmā is ordered to create, and Śiva is ordered to annihilate. The middle function, maintenance, is taken charge of by Viṣṇu. Kardama Muni knew very well, by his power in progressive spiritual life, that Viṣṇu, the Personality of Godhead, was his worshipable Deity. Whatever Viṣṇu desired was his duty, and nothing else. He was not prepared to beget a number of children. He would beget only one child, who would help the mission of Viṣṇu. As stated in Bhagavad-gītā, whenever there is a discrepancy in the discharge of religious principles, the Lord descends on the surface of the earth to protect religious principles and to annihilate the miscreants.

Marrying and begetting a child is considered to liquidate one's debts to the family in which one is born. There are many debts which are imposed upon a child just after his birth. There are debts to the family in which one is born, debts to the demigods, debts to the Pitās, debts to the ṛṣis, etc. But if someone engages only in the service of the Supreme Lord, the Personality of Godhead, who is actually worshipable, then even without trying to liquidate other debts, one becomes free from all obligations. Kardama Muni preferred to devote his life as a servant of the Lord in paramahaṁsa knowledge and to beget a child only for that purpose, not to beget numberless children to fill up the vacancies in the universe.

TEXT 21

maitreya uvāca

sa ugra-dhanvann iyad evābabhāṣe

āsīc ca tūṣṇīm aravinda-nābham

dhiyopagṛhṇan smita-śobhitena

mukhena ceto lulubhe devahūtyāḥ

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; saḥ-he (Kardama); ugra-dhanvan-O great warrior Vidura; iyat-this much; eva-only; ābabhāṣe-spoke; āsīt-became; ca-and; tūṣṇīm-silent; aravinda-nābham-Lord Viṣṇu (whose navel is adorned by a lotus); dhiyā-by thought; upagṛhṇan-seizing; smita-śobhitena-beautified by his smile; mukhena-by his face; cetaḥ-the mind; lulubhe-was captivated; devahūtyāḥ-of Devahūti.

Śrī Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viṣṇu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahūti, who began to meditate upon the great sage.

It appears that Kardama Muni was fully absorbed in Kṛṣṇa consciousness because as soon as he became silent, he at once began to think of Lord Viṣṇu. That is the way of Kṛṣṇa consciousness. Pure devotees are so absorbed in thought of Kṛṣṇa that they have no other engagement; although they may seem to think or act otherwise, they are always thinking of Kṛṣṇa. The smile of such a Kṛṣṇa conscious person is so attractive that simply by smiling he wins so many admirers, disciples and followers.

TEXT 22

so 'nu jñātvā vyavasitaṁ

mahiṣyā duhituḥ sphuṭam

tasmai guṇa-gaṇāḍhyāya

dadau tulyāṁ praharṣitaḥ

SYNONYMS

saḥ-he (Emperor Manu); anu-afterward; jñātvā-having known; vyavasitam-the fixed decision; mahiṣyāḥ-of the Queen; duhituḥ-of his daughter; sphuṭam-clearly; tasmai-to him; guṇa-gaṇa-āḍhyāya-who was endowed with a host of virtues; dadau-gave away; tulyām-who was equal (in good qualities); praharṣitaḥ-extremely pleased.

After having unmistakably known the decision of the Queen, as well as that of Devahūti, the Emperor most gladly gave his daughter to the sage, whose host of virtues was equaled by hers.

TEXT 23

śatarūpā mahā-rājñī

pāribarhān mahā-dhanān

dampatyoḥ paryadāt prītyā

bhūṣā-vāsaḥ paricchadān

SYNONYMS

śatarūpā-Empress Śatarūpā; mahā-rājñī-the Empress; pāribarhān-dowry; mahā-dhanān-valuable presents; dam-patyoḥ-to the bride and bridegroom; paryadāt-gave; prītyā-out of affection; bhūṣā-ornaments; vāsaḥ-clothes; paricchadān-articles for household use.

Empress Śatarūpā lovingly gave most valuable presents, suitable for the occasion, such as jewelry, clothes and household articles, in dowry to the bride and bridegroom.

The custom of giving one's daughter in charity with a dowry is still current in India. The gifts are given according to the position of the father of the bride. Pāribarhān mahā-dhanān means the dowry which must be awarded to the bridegroom at the time of marriage. Here mahā-dhanān means greatly valuable gifts befitting the dowry of an empress. The words bhūṣā-vāsaḥ paricchadān also appear here. Bhūṣā means "ornaments," vāsaḥ means "clothing," and paricchadān means "various household articles." All things befitting the marriage ceremony of an emperor's daughter were awarded to Kardama Muni, who was until now observing celibacy as a brahmacārī. The bride, Devahūti, was very richly dressed with ornaments and clothing.

In this way Kardama Muni was married with full opulence to a qualified wife and was endowed with the necessary paraphernalia for household life. In the Vedic way of marriage such a dowry is still given to the bridegroom by the father of the bride; even in poverty-stricken India there are marriages where hundreds and thousands of rupees are spent for a dowry. The dowry system is not illegal, as some have tried to prove. The dowry is a gift given to the daughter by the father to show good will, and it is compulsory. In rare cases where the father is completely unable to give a dowry, it is enjoined that he must at least give a fruit and a flower. As stated in Bhagavad-gītā, God can also be pleased even by a fruit and a flower. When there is financial inability and no question of accumulating a dowry by another means, one can give a fruit and flower for the satisfaction of the bridegroom.

TEXT 24

prattāṁ duhitaraṁ samrāṭ

sadṛkṣāya gata-vyathaḥ

upaguhya ca bāhubhyām

autkaṇṭhyonmathitāśayaḥ

SYNONYMS

prattām-who was given; duhitaram-daughter; samrāṭ-the Emperor (Manu); sadṛkṣāya-unto a suitable person; gata-vyathaḥ-relieved of his responsibility; upaguhya-embracing; ca-and; bāhubhyām-with his two arms; autkaṇṭhya-unmathita-āśayaḥ-having an anxious and agitated mind.

Thus relieved of his responsibility by handing over his daughter to a suitable man, Svāyambhuva Manu, his mind agitated by feelings of separation, embraced his affectionate daughter with both his arms.

A father always remains in anxiety until he can hand over his grownup daughter to a suitable boy. A father and mother's responsibility for children continues until they marry them to suitable spouses; when the father is able to perform that duty, he is relieved of his responsibility.

TEXT 25

aśaknuvaṁs tad-virahaṁ

muñcan bāṣpa-kalāṁ muhuḥ

āsiñcad amba vatseti

netrodair duhituḥ śikhāḥ

SYNONYMS

aśaknuvan-being unable to bear; tat-viraham-separation from her; muñcan-shedding; bāṣpa-kalām-tears; muhuḥ-again and again; āsiñcat-he drenched; amba-my dear mother; vatsa-my dear daughter; iti-thus; netra-udaiḥ-by the water from his eyes; duhituḥ-of his daughter; śikhāḥ-the locks of hair.

The Emperor was unable to bear the separation of his daughter. Therefore tears poured from his eyes again and again, drenching his daughter's head as he cried, "My dear mother! My dear daughter!"

The word amba is significant. A father sometimes addresses his daughter in affection as "mother" and sometimes as "my darling." The feeling of separation occurs because until the daughter is married she remains the daughter of the father, but after her marriage she is no longer claimed as a daughter in the family; she must go to the husband's house, for after marriage she becomes the property of the husband. According to Manu-saṁhitā, a woman is never independent. She must remain the property of the father while she is not married, and she must remain the property of the husband until she is elderly and has grown-up children of her own. In old age, when the husband has taken sannyāsa and left home, she remains the property of the sons. A woman is always dependent, either upon the father, husband or elderly sons. That will be exhibited in the life of Devahūti. Devahūti's father handed over responsibility for her to the husband, Kardama Muni, and in the same way, Kardama Muni also left home, giving the responsibility to his son, Kapiladeva. This narration will describe these events one after another.

TEXTS 26–27

āmantrya taṁ muni-varam

anujñātaḥ sahānugaḥ

pratasthe ratham āruhya

sabhāryaḥ sva-puraṁ nṛpaḥ

ubhayor ṛṣi-kulyāyāḥ

sarasvatyāḥ surodhasoḥ

ṛṣīṇām upaśāntānāṁ

paśyann āśrama-sampadaḥ

SYNONYMS

āmantrya-taking permission to go; tam-from him (Kardama); muni-varam-from the best of sages; anujñātaḥ-being permitted to leave; saha-anugaḥ-along with his retinue; pratasthe-started for; ratham āruhya-mounting his chariot; sa-bhāryaḥ-along with his wife; sva-puram-his own capital; nṛpaḥ-the Emperor; ubhayoḥ-on both; ṛṣi-kulyāyāḥ-agreeable to the sages; sarasvatyāḥ-of the River Sarasvatī; su-rodhasoḥ-the charming banks; ṛṣīṇām-of the great sages; upaśāntānām-tranquil; paśyan-seeing; āśrama-sampadaḥ-the prosperity of the beautiful hermitages.

After asking and obtaining the great sage's permission to leave, the monarch mounted his chariot with his wife and started for his capital, followed by his retinue. Along the way he saw the prosperity of the tranquil seers' beautiful hermitages on both the charming banks of the Sarasvatī, the river so agreeable to saintly persons.

As cities are constructed in the modern age with great engineering and architectural craftsmanship, so in days gone by there were neighborhoods called ṛṣi-kulas, where great saintly persons resided. In India there are still many magnificent places for spiritual understanding; there are many ṛṣis and saintly persons living in nice cottages on the banks of the Ganges and Yamunā for purposes of spiritual cultivation. While passing through the ṛṣi-kulas the King and his party were very much satisfied with the beauty of the cottages and hermitages. It is stated here, paśyann āśrama-sampadaḥ. The great sages had no skyscrapers, but the hermitages were so beautiful that the King was very much pleased at the sight.

TEXT 28

tam āyāntam abhipretya

brahmāvartāt prajāḥ patim

gīta-saṁstuti-vāditraiḥ

pratyudīyuḥ praharṣitāḥ

SYNONYMS

tam-him; āyāntam-who was arriving; abhipretya-knowing of; brahmāvartāt-from Brahmāvarta; prajāḥ-his subjects; patim-their lord; gīta-saṁstuti-vāditraiḥ-with songs, praise and instrumental music; pratyudīyuḥ-came forward to greet; praharṣitāḥ-overjoyed.

Overjoyed to know of his arrival, his subjects came forth from Brahmāvarta to greet their returning lord with songs, prayers and musical instruments.

It is the custom of the citizens of a kingdom's capital to receive the king when he returns from a tour. There is a similar description when Kṛṣṇa returned to Dvārakā after the Battle of Kurukṣetra. At that time He was received by all classes of citizens at the gate of the city. Formerly, capital cities were surrounded by walls, and there were different gates for regular entrance. Even in Delhi today there are old gates, and some other old cities have such gates where citizens would gather to receive the king. Here also the citizens of Barhiṣmatī, the capital of Brahmāvarta, the kingdom of Svāyambhuva, came nicely dressed to receive the Emperor with decorations and musical instruments.

TEXTS 29–30

barhiṣmatī nāma purī

sarva-sampat-samanvitā

nyapatan yatra romāṇi

yajñasyāṅgaṁ vidhunvataḥ

kuśāḥ kāśās ta evāsan

śaśvad-dharita-varcasaḥ

ṛṣayo yaiḥ parābhāvya

yajña-ghnān yajñam ījire

SYNONYMS

barhiṣmatī-Barhiṣmatī; nāma-named; purī-city; sarva-sampat-all kinds of wealth; samanvitā-full of; nyapatan-fell down; yatra-where; romāṇi-the hairs; yajñasya-of Lord Boar; aṅgam-His body; vidhunvataḥ-shaking; kuśāḥ-kuśa grass; kāśāḥ-kāśa grass; te-they; eva-certainly; āsan-became; śaśvat-harita-of evergreen; varcasaḥ-having the color; ṛṣayaḥ-the sages; yaiḥ-by which; parābhāvya-defeating; yajña-ghnān-the disturbers of the sacrificial performances; yajñam-Lord Viṣṇu; ījire-they worshiped.

The city of Barhiṣmatī, rich in all kinds of wealth, was so called because Lord Viṣṇu's hair dropped there from His body when He manifested Himself as Lord Boar. As He shook His body, this very hair fell and turned into blades of evergreen kuśa grass and kāśa [another kind of grass used for mats], by means of which the sages worshiped Lord Viṣṇu after defeating the demons who had interfered with the performance of their sacrifices.

Any place directly connected with the Supreme Lord is called pīṭha-sthāna. Barhiṣmatī, the capital of Svāyambhuva Manu, was exalted not because the city was very rich in wealth and opulence, but because the hairs of Lord Varāha fell at this very spot. These hairs of the Lord later grew as green grass, and the sages used to worship the Lord with that grass after the time when the Lord killed the demon Hiraṇyākṣa. Yajña means Viṣṇu, the Supreme Personality of Godhead. In Bhagavad-gītā, karma is described as yajñārtha. Yajñārtha-karma means "work done only for the satisfaction of Viṣṇu." If something is done for sense gratification or any other purpose, it will be binding upon the worker. If one wants to be freed from the reaction of his work, he must perform everything for the satisfaction of Viṣṇu, or Yajña. In the capital of Svāyambhuva Manu, Barhiṣmatī, these particular functions were being performed by the great sages and saintly persons.

TEXT 31

kuśa-kāśamayaṁ barhir

āstīrya bhagavān manuḥ

ayajad yajña-puruṣaṁ

labdhā sthānaṁ yato bhuvam

SYNONYMS

kuśa-of kuśa grass; kāśa-and of kāśa grass; mayam-made; barhiḥ-a seat; āstīrya-having spread; bhagavān-the greatly fortunate; manuḥ-Svāyambhuva Manu; ayajat-worshiped; yajña-puruṣam-Lord Viṣṇu; labdhā-had achieved; sthānam-the abode; yataḥ-from whom; bhuvam-the earth.

Manu spread a seat of kuśas and kāśas and worshiped the Lord, the Personality of Godhead, by whose grace he had obtained the rule of the terrestrial globe.

Manu is the father of mankind, and therefore from Manu comes the word man, or, in Sanskrit, manuṣya. Those who are in a better position in the world, having sufficient wealth, should especially take lessons from Manu, who acknowledged his kingdom and opulence to be gifts from the Supreme Personality of Godhead and thus always engaged in devotional service. Similarly, the descendants of Manu, or human beings, especially those who are situated in a well-to-do condition, must consider that whatever riches they have are gifts from the Supreme Personality of Godhead. Those riches should be utilized for the service of the Lord in sacrifices performed to please Him. That is the way of utilizing wealth and opulence. No one can achieve wealth, opulence, good birth, a beautiful body or nice education without the mercy of the Supreme Lord. Therefore, those who are in possession of such valuable facilities must acknowledge their gratefulness to the Lord by worshiping Him and offering what they have received from Him. When such acknowledgement is given, either by a family, nation or society, their abode becomes almost like Vaikuṇṭha, and it becomes free from the operation of the threefold miseries of this material world. In the modern age the mission of Kṛṣṇa consciousness is for everyone to acknowledge the supremacy of Lord Kṛṣṇa; whatever one has in his possession must be considered a gift by the grace of the Lord. Everyone, therefore, should engage in devotional service through Kṛṣṇa consciousness. If one wants to be happy and peaceful in his position, either as a householder or citizen or member of human society, one must promote devotional service for the pleasure of the Lord.

TEXT 32

barhiṣmatīṁ nāma vibhur

yāṁ nirviśya samāvasat

tasyāṁ praviṣṭo bhavanaṁ

tāpa-traya-vināśanam

SYNONYMS

barhiṣmatīm-the city Barhiṣmatī; nāma-named; vibhuḥ-the very powerful Svāyambhuva Manu; yām-which; nirviśya-having entered; samāvasat-he lived in previously; tasyām-in that city; praviṣṭaḥ-entered; bhavanam-the palace; tāpa-traya-the threefold miseries; vināśanam-destroying.

Having entered the city of Barhiṣmatī, in which he had previously lived, Manu entered his palace, which was filled with an atmosphere that eradicated the three miseries of material existence.

The material world, or material existential life, is filled with threefold miseries: miseries pertaining to the body and mind, miseries pertaining to natural disturbances and miseries inflicted by other living entities. Human society is meant to create a spiritual atmosphere by spreading the spirit of Kṛṣṇa consciousness. The miseries of material existence cannot affect the status of Kṛṣṇa consciousness. It is not that the miseries of the material world completely vanish when one takes to Kṛṣṇa consciousness, but for one who is Kṛṣṇa conscious the miseries of material existence have no effect. We cannot stop the miseries of the material atmosphere, but Kṛṣṇa consciousness is the antiseptic method to protect us from being affected by the miseries of material existence. For a Kṛṣṇa conscious person, both living in heaven and living in hell are equal. How Svāyambhuva Manu created an atmosphere wherein he was not affected by material miseries is explained in the following verses.

TEXT 33

sabhāryaḥ saprajaḥ kāmān

bubhuje 'nyāvirodhataḥ

saṅgīyamāna-sat-kīrtiḥ

sastrībhiḥ sura-gāyakaiḥ

praty-ūṣeṣv anubaddhena

hṛdā śṛṇvan hareḥ kathāḥ

SYNONYMS

sa-bhāryaḥ-along with his wife; sa-prajaḥ-along with his subjects; kāmān-the necessities of life; bubhuje-he enjoyed; anya-from others; avirodhataḥ-without disturbance; saṅgīyamāna-being praised; sat-kīrtiḥ-reputation for pious activities; sa-strībhiḥ-along with their wives; sura-gāyakaiḥ-by celestial musicians; prati-ūṣeṣu-at every dawn; anubaddhena-being attached; hṛdā-with the heart; śṛṇvan-listening to; hareḥ-of Lord Hari; kathāḥ-the topics.

Emperor Svāyambhuva Manu enjoyed life with his wife and subjects and fulfilled his desires without being disturbed by unwanted principles contrary to the process of religion. Celestial musicians and their wives sang in chorus about the pure reputation of the Emperor, and early in the morning, every day, he used to listen to the pastimes of the Supreme Personality of Godhead with a loving heart.

Human society is actually meant for realization of perfection in Kṛṣṇa consciousness. There is no restriction against living with a wife and children, but life should be so conducted that one may not go against the principles of religion, economic development, regulated sense enjoyment and, ultimately, liberation from material existence. The Vedic principles are designed in such a way that the conditioned souls who have come to this material existence may be guided in fulfilling their material desires and at the same time be liberated and go back to Godhead, back home.

It is understood that Emperor Svāyambhuva Manu enjoyed his household life by following these principles. It is stated here that early in the morning there were musicians who used to sing with musical instruments about the glories of the Lord, and the Emperor, with his family, personally used to hear about the pastimes of the Supreme Person. This custom is still prevalent in India in some of the royal families and temples. Professional musicians sing with śahnāīs, and the sleeping members of the house gradually get up from their beds in a pleasing atmosphere. During bedtime also the singers sing songs in relationship with the pastimes of the Lord, with śahnāī accompaniment, and the householders gradually fall asleep remembering the glories of the Lord. In every house, in addition to the singing program, there is an arrangement for Bhāgavatam lectures in the evening; family members sit down, hold Hare Kṛṣṇa kīrtana, hear narrations from Śrīmad-Bhāgavatam and Bhagavad-gītā and enjoy music before going to bed. The atmosphere created by this saṅkīrtana movement lives in their hearts, and while sleeping they also dream of the singing and glorification of the Lord. In such a way, perfection of Kṛṣṇa consciousness can be attained. This practice is very old, as learned from this verse of Śrīmad-Bhāgavatam; millions of years ago, Svāyambhuva Manu used to avail himself of this opportunity to live householder life in the peace and prosperity of a Kṛṣṇa consciousness atmosphere.

As far as temples are concerned, in each and every royal palace or rich man's house, inevitably there is a nice temple, and the members of the household rise early in the morning and go to the temple to see the maṅgalārātrika ceremony. The maṅgalārātrika ceremony is the first worship of the morning. In the ārātrika ceremony a light is offered in circles before the Deities, as are a conchshell and flowers and a fan. The Lord is supposed to rise early in the morning and take some light refreshment and give audience to the devotees. The devotees then go back to the house or sing the glories of the Lord in the temple. The early morning ceremony still takes place in Indian temples and palaces. Temples are meant for the assembly of the general public. Temples within palaces are especially for the royal families, but in many of these palace temples the public is also allowed to visit. The temple of the King of Jaipur is situated within the palace, but the public is allowed to assemble; if one goes there, he will see that the temple is always crowded with at least five hundred devotees. After the maṅgalārātrika ceremony they sit down together and sing the glories of the Lord with musical instruments and thus enjoy life. Temple worship by the royal family is also mentioned in Bhagavad-gītā, where it is stated that those who fail to achieve success in the bhakti-yoga principles within one life are given a chance to take birth in the next life in a family of rich men or in a royal family or family of learned brāhmaṇas or devotees. If one gets the opportunity to take birth in these families, he can achieve the facilities of a Kṛṣṇa conscious atmosphere without difficulty. A child born in that Kṛṣṇa atmosphere is sure to develop Kṛṣṇa consciousness. The perfection which he failed to attain in his last life is again offered in this life, and he can make himself perfect without fail.

TEXT 34

niṣṇātaṁ yogamāyāsu

muniṁ svāyambhuvaṁ manum

yad ābhraṁśayituṁ bhogā

na śekur bhagavat-param

SYNONYMS

niṣṇātam-absorbed; yoga-māyāsu-in temporary enjoyment; munim-who was equal to a saint; svāyambhuvam-Svāyambhuva; manum-Manu; yat-from which; ābhraṁśayitum-to cause to deviate; bhogāḥ-material enjoyments; na-not; śekuḥ-were able; bhagavat-param-who was a great devotee of the Supreme Personality of Godhead.

Thus Svāyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kṛṣṇa conscious atmosphere.

The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Svāyambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Kṛṣṇa conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Kṛṣṇa conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Kṛṣṇa consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kṛṣṇa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kṛṣṇa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kṛṣṇa consciousness by the simple method of chanting the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 35

ayāta-yāmās tasyāsan

yāmāḥ svāntara-yāpanāḥ

śṛṇvato dhyāyato viṣṇoḥ

kurvato bruvataḥ kathāḥ

SYNONYMS

ayāta-yāmāḥ-time never lost; tasya-of Manu; āsan-were; yāmāḥ-the hours; sva-antara-his duration of life; yāpanāḥ-bringing to an end; śṛṇvataḥ-hearing; dhyāyataḥ-contemplating; viṣṇoḥ-of Lord Viṣṇu; kurvataḥ-acting; bruvataḥ-speaking; kathāḥ-the topics.

Consequently, although his duration of life gradually came to an end, his long life, consisting of a Manvantara era, was not spent in vain, since he ever engaged in hearing, contemplating, writing down and chanting the pastimes of the Lord.

As freshly prepared food is very tasteful but if kept for three or four hours becomes stale and tasteless, so the existence of material enjoyment can endure as long as life is fresh, but at the fag end of life everything becomes tasteless, and everything appears to be vain and painful. The life of Emperor Svāyambhuva Manu, however, was not tasteless; as he grew older, his life remained as fresh as in the beginning because of his continued Kṛṣṇa consciousness. The life of a man in Kṛṣṇa consciousness is always fresh. It is said that the sun rises in the morning and sets in the evening and its business is to reduce the duration of everyone's life. But the sunrise and sunset cannot diminish the life of one who engages in Kṛṣṇa consciousness. Svāyambhuva Manu's life did not become stale after some time, for he engaged himself always in chanting about and meditating upon Lord Viṣṇu. He was the greatest yogī because he never wasted his time. It is especially mentioned here, viṣṇoḥ kurvato bruvataḥ kathāḥ. When he talked, he talked only of Kṛṣṇa and Viṣṇu, the Personality of Godhead; when he heard something, it was about Kṛṣṇa; when he meditated, it was upon Kṛṣṇa and His activities.

It is stated that his life was very long, seventy-one yugas. One yuga is completed in 4,320,000 years, seventy-one of such yugas is the duration of the life of a Manu, and fourteen such Manus come and go in one day of Brahma. For the entire duration of his life - 4,320,000 x 71 years-Manu engaged in Kṛṣṇa consciousness by chanting, hearing, talking about and meditating upon Kṛṣṇa. Therefore, his life was not wasted, nor did it become stale.

TEXT 36

sa evaṁ svāntaraṁ ninye

yugānām eka-saptatim

vāsudeva-prasaṅgena

paribhūta-gati-trayaḥ

SYNONYMS

saḥ-he (Svāyambhuva Manu); evam-thus; sva-antaram-his own period; ninye-passed; yugānām-of the cycles of four ages; eka-saptatim-seventy-one; vāsudeva-with Vāsudeva; prasaṅgena-by topics connected; paribhūta-transcended; gati-trayaḥ-the three destinations.

He passed his time, which lasted seventy-one cycles of the four ages [71 x 4,320,000 years], always thinking of Vāsudeva and always engaged in matters regarding Vāsudeva. Thus he transcended the three destinations.

The three destinations are meant for persons who are under the control of the three modes of material nature. These destinations are sometimes described as the awakened, dreaming and unconscious stages. In Bhagavad-gītā the three destinations are described as the destinations of persons in the modes of goodness, passion and ignorance. It is stated in the Gītā that those who are in the mode of goodness are promoted to better living conditions in higher planets, and those who are in the mode of passion remain within this material world on the earth or on heavenly planets, but those who are in the mode of ignorance are degraded to an animal life on planets where life is lower than human. But one who is Kṛṣṇa conscious is above these three modes of material nature. It is stated in Bhagavad-gītā that anyone who engages in devotional service to the Lord automatically becomes transcendental to the three destinations of material nature and is situated in the brahma-bhūta, or self-realized, stage. Although Svāyambhuva Manu, the ruler of this material world, appeared to be absorbed in material happiness, he was neither in the mode of goodness nor in the modes of passion or ignorance, but in the transcendental stage.

Therefore, one who fully engages in devotional service is always liberated. Bilvamaṅgala Ṭhākura, a great devotee of the Lord, stated: "If I have unflinching devotion to the lotus feet of Kṛṣṇa, then Mother Liberation is always engaged in my service. The complete perfection of material enjoyment, religion and economic development is at my command." People are after dharma, artha, kāma and mokṣa. Generally they perform religious activities to achieve some material gain, and they engage in material activity for sense gratification. After being frustrated in material sense gratification, one wants to be liberated and become one with the Absolute Truth. These four principles form the transcendental path for the less intelligent. Those who are actually intelligent engage in Kṛṣṇa consciousness, not caring for these four principles of the transcendental method. They at once elevate themselves to the transcendental platform which is above liberation. Liberation is not a very great achievement for a devotee, to say nothing of the results of ritualistic performances in religion, economic development or the materialistic life of sense gratification. Devotees do not care for these. They are situated always on the transcendental platform of the brahma-bhūta stage of self-realization.

TEXT 37

śārīrā mānasā divyā

vaiyāse ye ca mānuṣāḥ

bhautikāś ca kathaṁ kleśā

bādhante hari-saṁśrayam

SYNONYMS

śārīrāḥ-pertaining to the body; mānasāḥ-pertaining to the mind; divyāḥ-pertaining to supernatural powers (demigods); vaiyāse-O Vidura; ye-those; ca-and; mānuṣāḥ-pertaining to other men; bhautikāḥ-pertaining to other living beings; ca-and; katham-how; kleśāḥ-miseries; bādhante-can trouble; hari-saṁśrayam-one who has taken shelter of Lord Kṛṣṇa.

Therefore, O Vidura, how can persons completely under the shelter of Lord Kṛṣṇa in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?

Every living entity within this material world is always afflicted by some kind of miseries, pertaining either to the body, the mind or natural disturbances. Distresses due to cold in winter and severe heat in summer always inflict miseries on the living entities in this material world, but one who has completely taken shelter of the lotus feet of the Lord in Kṛṣṇa consciousness is in the transcendental stage; he is not disturbed by any miseries, either due to the body, the mind, or natural disturbances of summer and winter. He is transcendental to all these miseries.

TEXT 38

yaḥ pṛṣṭo munibhiḥ prāha

dharmān nānā-vidhāñ chubhān

nṛṇāṁ varṇāśramāṇāṁ ca

sarva-bhūta-hitaḥ sadā

SYNONYMS

yaḥ-who; pṛṣṭaḥ-being questioned; munibhiḥ-by the sages; prāha-spoke; dharmān-the duties; nānā-vidhān-many varieties; śubhān-auspicious; nṛṇām-of human society; varṇa-āśramāṇām-of the varṇas and āśramas; ca-and; sarva-bhūta-for all living beings; hitaḥ-who does welfare; sadā-always.

In reply to questions asked by certain sages, he [Svāyambhuva Manu], out of compassion for all living entities, taught the diverse sacred duties of men in general and the different varṇas and āśramas.

TEXT 39

etat ta ādi-rājasya

manoś caritam adbhutam

varṇitaṁ varṇanīyasya

tad-apatyodayaṁ śṛṇu

SYNONYMS

etat-this; te-unto you; ādi-rājasya-of the first emperor; manoḥ-of Svāyambhuva Manu; caritam-the character; adbhutam-wonderful; varṇitam-described; varṇanīyasya-whose reputation is worthy of description; tat-apatya-of his daughter; udayam-to the flourishing; śṛṇu-please listen.

I have spoken to you of the wonderful character of Svāyambhuva Manu, the original king, whose reputation is worthy of description. Please hear as I speak of the flourishing of his daughter Devahūti.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Marriage of Kardama Muni and Devahūti."

Chapter Twenty-three

Devahūti's Lamentation

TEXT 1

maitreya uvāca

pitṛbhyāṁ prasthite sādhvī

patim iṅgita-kovidā

nityaṁ paryacarat prītyā

bhavānīva bhavaṁ prabhum

SYNONYMS

maitreyaḥ uvāca-Maitreya said; pitṛbhyām-by the parents; prasthite-at the departure; sādhvī-the chaste woman; patim-her husband; iṅgita-kovidā-understanding the desires; nityam-constantly; paryacarat-she served; prītyā-with great love; bhavānī-the goddess Pārvatī; iva-like; bhavam-Lord Śiva; prabhum-her lord.

Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.

The specific example of Bhavānī is very significant. Bhavānī means the wife of Bhava, or Lord Śiva. Bhavānī, or Pārvatī, the daughter of the King of the Himalayas, selected Lord Śiva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Śiva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahūti or Bhavānī. Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇusvāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.

TEXT 2

viśrambheṇātma-śaucena

gauraveṇa damena ca

śuśrūṣayā sauhṛdena

vācā madhurayā ca bhoḥ

SYNONYMS

viśrambheṇa-with intimacy; ātma-śaucena-with purity of mind and body; gauraveṇa-with great respect; damena-with control of the senses; ca-and; śuśrūṣayā-with service; sauhṛdena-with love; vācā-with words; madhurayā-sweet; ca-and; bhoḥ-O Vidura.

O Vidura, Devahūti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words.

Here two words are very significant. Devahūti served her husband in two ways, viśrambheṇa and gauraveṇa. These are two important processes in serving the husband or the Supreme Personality of Godhead. Viśrambheṇa means "with intimacy," and gauraveṇa means "with great reverence." The husband is a very intimate friend; therefore, the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect. A man's psychology and woman's psychology are different. As constituted by bodily frame, a man always wants to be superior to his wife, and a woman, as bodily constituted, is naturally inferior to her husband. Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife. Viśrambheṇa means "with intimacy," but it must not be familiarity that breeds contempt. According to the Vedic civilization, a wife cannot call her husband by name. In the present civilization the wife calls her husband by name, but in Hindu civilization she does not. Thus the inferiority and superiority complexes are recognized. Damena ca: a wife has to learn to control herself even if there is a misunderstanding. Sauhṛdena vācā madhurayā means always desiring good for the husband and speaking to him with sweet words. A person becomes agitated by so many material contacts in the outside world; therefore, in his home life he must be treated by his wife with sweet words.

TEXT 3

visṛjya kāmaṁ dambhaṁ ca

dveṣaṁ lobham aghaṁ madam

apramattodyatā nityaṁ

tejīyāṁsam atoṣayat

SYNONYMS

visṛjya-giving up; kāmam-lust; dambham-pride; ca-and; dveṣam-envy; lobham-greed; agham-sinful activities; madam-vanity; apramattā-sane; udyatā-laboring diligently; nityam-always; tejīyāṁsam-her very powerful husband; atoṣayat-she pleased.

Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity.

Here are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejīyāṁsam, most powerful. Although a wife may be equal to her husband in advancement in spiritual consciousness, she should not be vainly proud. Sometimes it happens that the wife comes from a very rich family, as did Devahūti, the daughter of Emperor Svāyambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahūti was very careful about that, and therefore it is said here that she gave up pride completely. Devahūti was not unfaithful. The most sinful activity for a wife is to accept another husband or another lover. Cāṇakya Paṇḍita has described four kinds of enemies at home. If the father is in debt he is considered to be an enemy; if the mother has selected another husband in the presence of her grown-up children, she is considered to be an enemy; if a wife does not live well with her husband but deals very roughly, then she is an enemy; and if a son is a fool, he is also an enemy. In family life, father, mother, wife and children are assets, but if the wife or mother accepts another husband in the presence of her husband or son, then, according to Vedic civilization, she is considered an enemy. A chaste and faithful woman must not practice adultery-that is a greatly sinful act.

TEXTS 4–5

sa vai devarṣi-varyas tāṁ

mānavīṁ samanuvratām

daivād garīyasaḥ patyur

āśāsānāṁ mahāśiṣaḥ

kālena bhūyasā kṣāmāṁ

karśitāṁ vrata-caryayā

prema-gadgadayā vācā

pīḍitaḥ kṛpayābravīt

SYNONYMS

saḥ-he (Kardama); vai-certainly; deva-ṛṣi-of the celestial sages; varyaḥ-the foremost; tām-her; mānavīm-the daughter of Manu; samanuvratām-fully devoted; daivāt-than providence; garīyasaḥ-who was greater; patyuḥ-from her husband; āśāsānām-expecting; mahā-āśiṣaḥ-great blessings; kālena bhūyasā-for a long time; kṣāmām-weak; karśitām-emaciated; vrata-caryayā-by religious observances; prema-with love; gadgadayā-stammering; vācā-with a voice; pīḍitaḥ-overcome; kṛpayā-with compassion; abravīt-he said.

The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love.

The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife must see the tendencies of the husband and must be prepared to follow him. From Mahābhārata we learn that when Gāndhārī understood that her would-be husband, Dhṛtarāṣṭra, was blind, she immediately began to practice blindness herself. Thus she covered her eyes and played the part of a blind woman. She decided that since her husband was blind, she must also act like a blind woman, otherwise she would be proud of her eyes, and her husband would be seen as inferior. The word samanuvrata indicates that it is the duty of a wife to adopt the special circumstances in which the husband is situated. Of course, if the husband is as great as Kardama Muni, then a very good result accrues from following him. But even if the husband is not a great devotee like Kardama Muni, it is the wife's duty to adapt herself according to his mentality. That makes married life very happy. It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahūti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows.

TEXT 6

kardama uvāca

tuṣṭo 'ham adya tava mānavi mānadāyāḥ

śuśrūṣayā paramayā parayā ca bhaktyā

yo dehinām ayam atīva suhṛt sa deho

nāvekṣitaḥ samucitaḥ kṣapituṁ mad-arthe

SYNONYMS

kardamaḥ uvāca-the great sage Kardama said; tuṣṭaḥ-pleased; aham-I am; adya-today; tava-with you; mānavi-O daughter of Manu; māna-dāyāḥ-who are respectful; śuśrūṣayā-by the service; paramayā-most excellent; parayā-highest; ca-and; bhaktyā-by the devotion; yaḥ-that which; dehinām-to the embodied; ayam-this; atīva-extremely; suhṛt-dear; saḥ-that; dehaḥ-body; na-not; avekṣitaḥ-taken care of; samucitaḥ-properly; kṣapitum-to expend; mat-arthe-on my account.

Kardama Muni said: O respectful daughter of Svāyambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf.

It is indicated here that one's body is very dear, yet Devahūti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service. It appears that Devahūti had no sense pleasure, even with her husband, otherwise she would not have deteriorated in health. Acting to facilitate Kardama Muni's engagement in spiritual elevation, she continually assisted him, not caring for bodily comfort. It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Kṛṣṇa consciousness. In this case, the husband also amply rewarded the wife. This is not to be expected by a woman who is the wife of an ordinary person.

TEXT 7

ye me sva-dharma-niratasya tapaḥ-samādhi-

vidyātma-yoga-vijitā bhagavat-prasādāḥ

tān eva te mad-anusevanayāvaruddhān

dṛṣṭiṁ prapaśya vitarāmy abhayān aśokān

SYNONYMS

ye-those which; me-by me; sva-dharma-own religious life; niratasya-fully occupied with; tapaḥ-in austerity; samādhi-in meditation; vidyā-in Kṛṣṇa consciousness; ātma-yoga-by fixing the mind; vijitāḥ-achieved; bhagavat-prasādāḥ-the blessings of the Lord; tān-them; eva-even; te-by you; mat-to me; anusevanayā-by devoted service; avaruddhān-obtained; dṛṣṭim-transcendental vision; prapaśya-just see; vitarāmi-I am giving; abhayān-which are free from fear; aśokān-which are free from lamentation.

Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Kṛṣṇa consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.

Devahūti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kṛṣṇa consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.

What are the graces of the Lord? It is stated here that the graces of the Lord are abhaya, free from fearfulness. In the material world, if someone accumulates a million dollars, he is always full of fear because he is always thinking, "What if the money is lost?" But the benediction of the Lord, bhagavat-prasāda, is never to be lost. It is simply to be enjoyed. There is no question of loss. One simply gains and enjoys gaining. Bhagavad-gītā also confirms this: when one achieves the grace of the Lord, the result is that sarva-duḥkhāni, all distresses, are destroyed. When situated in the transcendental position, one is freed from the two kinds of material diseases-hankering and lamentation. This is also stated in Bhagavad-gītā. After devotional life begins, we can achieve the full result of love of Godhead. Love of Kṛṣṇa is the highest perfection of bhagavat-prasāda, or divine mercy. This transcendental achievement is so greatly valuable that no material happiness can compare to it. Prabodhānanda Sarasvatī said that if one achieves the grace of Lord Caitanya he becomes so great that he does not care a fig even for the demigods, he thinks of monism as hellish, and for him the perfection of controlling the senses is as easy as anything. Heavenly pleasures become to him no more than stories. Actually, there is no comparison between material happiness and transcendental happiness.

By the grace of Kardama Muni, Devahūti experienced actual realization simply by serving. We get a similar example in the life of Nārada Muni. In his previous life, Nārada was a maidservant's son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Nārada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Viśvanātha Cakravartī Ṭhākura in his eight stanzas of prayer to the spiritual master, yasya prasādād bhagavat-prasādaḥ: by serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee husband, Kardama Muni, Devahūti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.

TEXT 8

anye punar bhagavato bhruva udvijṛmbha-

vibhraṁśitārtha-racanāḥ kim urukramasya

siddhāsi bhuṅkṣva vibhavān nija-dharma-dohān

divyān narair duradhigān nṛpa-vikriyābhiḥ

SYNONYMS

anye-others; punaḥ-again; bhagavataḥ-of the Lord; bhruvaḥ-of the eyebrows; udvijṛmbha-by the movement; vibhraṁśita-annihilated; artha-racanāḥ-material achievements; kim-what use; urukramasya-of Lord Viṣṇu (far-stepping); siddhā-successful; asi-you are; bhuṅkṣva-enjoy; vibhavān-the gifts; nija-dharma-by your own principles of devotion; dohān-gained; divyān-transcendental; naraiḥ-by persons; duradhigān-difficult to obtain; nṛpa-vikriyābhiḥ-proud of aristocracy.

Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Viṣṇu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely obtained by persons proud of aristocracy and material possessions.

Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, premā pumartho mahān: to achieve love of Godhead is the highest perfection of life. The same perfection is recommended by Kardama Muni to his wife. His wife belonged to a very aristocratic royal family. Generally, those who are very materialistic or who possess material wealth and prosperity are unable to appreciate the value of transcendental love of God. Although Devahūti was a princess coming from a very great royal family, fortunately she was under the supervision of her great husband, Kardama Muni, who offered her the best gift which can be bestowed in human life-the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahūti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it.

Love of God is not an ordinary commodity. Caitanya Mahāprabhu was worshiped by Rūpa Gosvāmī because He distributed love of God, kṛṣṇa-premā, to everyone. Rūpa Gosvāmī praised Him as mahā-vadānya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Kṛṣṇa-premā, Kṛṣṇa consciousness, is the highest gift which can be bestowed on anyone whom we presume to love.

One word used in this verse, nija-dharma-dohān, is very significant. Devahūti, as the wife of Kardama Muni, achieved an invaluable gift from her husband because she was very faithful to him. For a woman the first principle of religion is to be faithful to her husband. If, fortunately, the husband is a great personality, then the combination is perfect, and the lives of both the wife and the husband are at once fulfilled.

TEXT 9

evaṁ bruvāṇam abalākhila-yogamāyā-

vidyā-vicakṣaṇam avekṣya gatādhir āsīt

sampraśraya-praṇaya-vihvalayā gireṣad-

vrīḍāvaloka-vilasad-dhasitānanāha

SYNONYMS

evam-thus; bruvāṇam-speaking; abalā-the woman; akhila-all; yoga-māyā-of transcendental science; vidyā-vicakṣaṇam-excelling in knowledge; avekṣya-after hearing; gata-ādhiḥ-satisfied; āsīt-she became; sampraśraya-with humility; praṇaya-and with love; vihvalayā-choked up; girā-with a voice; īṣat-slightly; vrīḍā-bashful; avaloka-with a glance; vilasat-shining; hasita-smiling; ānanā-her face; āha-she spoke.

Upon hearing the speaking of her husband, who excelled in knowledge of all kinds of transcendental science, innocent Devahūti was very satisfied. Her smiling face shining with a slightly bashful glance, she spoke in a choked voice because of great humility and love.

It is said that if one is already engaged in Kṛṣṇa consciousness and is rendering transcendental loving service to the Lord, then it can be supposed that he has finished all the recommended courses of austerity, penance, religion, sacrifice, mystic yoga and meditation. Devahūti's husband was so expert in the transcendental science that there was nothing for him to argue about, and when she heard him speak she was confident that since he was very much advanced in devotional service he had already surpassed all transcendental educational activities. She had no doubt about the gifts offered by her husband; she knew that he was expert in offering such gifts, and when she understood that he was offering the greatest gift, she was very satisfied. She was overwhelmed with ecstatic love, and therefore she could not reply; then, with faltering language, just like an attractive wife, she spoke the following words.

TEXT 10

devahūtir uvāca

rāddhaṁ bata dvija-vṛṣaitad amogha-yoga-

māyādhipe tvayi vibho tad avaimi bhartaḥ

yas te 'bhyadhāyi samayaḥ sakṛd aṅga-saṅgo

bhūyād garīyasi guṇaḥ prasavaḥ satīnām

SYNONYMS

devahūtiḥ uvāca-Devahūti said; rāddham-it has been achieved; bata-indeed; dvija-vṛṣa-O best of the brāhmaṇas; etat-this; amogha-infallible; yoga-māyā-of mystic powers; adhipe-the master; tvayi-in you; vibho-O great one; tat-that; avaimi-I know; bhartaḥ-O husband; yaḥ-that which; te-by you; abhyadhāyi-was given; samayaḥ-promise; sakṛt-once; aṅga-saṅgaḥ-bodily union; bhūyāt-may be; garīyasi-when very glorious; guṇaḥ-a great quality; prasavaḥ-progeny; satīnām-of chaste women.

Śrī Devahūti said: My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamāyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.

Devahūti expressed her happiness by uttering the word bata, for she knew that her husband was in a highly elevated, transcendental position and was under the shelter of yogamāyā. As stated in Bhagavad-gītā, those who are great souls, mahātmās, are not under the control of the material energy. The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamāyā). Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Kṛṣṇa consciousness, constant engagement in devotional service. This was known to Devahūti, yet she was anxious to have a son by bodily union with the sage. She reminded her husband of his promise to her parents: "I will remain only until the time of Devahūti's pregnancy." She reminded him that for a chaste woman to have a child by a great personality is most glorious. She wanted to be pregnant, and she prayed for that. The word strī means "expansion." By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents' personal qualifications. Both Kardama Muni and Devahūti were spiritually enlightened; therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God's grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.

TEXT 11

tatreti-kṛtyam upaśikṣa yathopadeśaṁ

yenaiṣa me karśito 'tiriraṁsayātmā

siddhyeta te kṛta-manobhava-dharṣitāyā

dīnas tad īśa bhavanaṁ sadṛśaṁ vicakṣva

SYNONYMS

tatra-in that; iti-kṛtyam-what is necessary to be done; upaśikṣa-perform; yathā-according to; upadeśam-instruction in scripture; yena-by which; eṣaḥ-this; me-my; karśitaḥ-emaciated; atiriraṁ-sayā-due to intense passion not being satisfied; ātmā-body; siddhyeta-it may he rendered fit; te-for you; kṛta-excited; manaḥ-bhava-by emotion; dharṣitāyāḥ-who am struck; dīnaḥ-poor; tat-therefore; īśa-O my dear lord; bhavanam-house; sadṛśam-suitable; vicakṣva-please think of.

Devahūti continued: My dear lord, I am struck by excited emotion for you. Therefore kindly make what arrangements must be made according to the scriptures so that my skinny body, emaciated through unsatisfied passion, may be rendered fit for you. Also, my lord, please think of a suitable house for this purpose.

The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahūti asked her husband, therefore, how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kāma-śāstra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures-what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahūti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Āyur-veda. When the passion of the woman is greater, there is a chance of a girl's being born. When the passion of the man is greater, then there is the possibility of a son. Devahūti wanted the passion of her husband to be increased by the arrangement mentioned in the kāma-śāstra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion's being aroused in his heart.

TEXT 12

maitreya uvāca

priyāyāḥ priyam anvicchan

kardamo yogam āsthitaḥ

vimānaṁ kāma-gaṁ kṣattas

tarhy evāviracīkarat

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; priyāyāḥ-of his beloved wife; priyam-the pleasure; anvicchan-seeking; kardamaḥ-the sage Kardama; yogam-yogic power; āsthitaḥ-exercised; vimānam-an airplane; kāma-gam-moving at will; kṣattaḥ-O Vidura; tarhi-instantly; eva-quite; āviracīkarat-he produced.

Maitreya continued: O Vidura, seeking to please his beloved wife, the sage Kardama exercised his yogic power and instantly produced an aerial mansion that could travel at his will.

Here the words yogam āsthitaḥ are significant. The sage Kardama was completely perfect in yoga. As the result of real yoga practice there are eight kinds of perfection: the yogī can become smaller than the smallest, greater than the greatest or lighter than the lightest, he can achieve anything he likes, he can create even a planet, he can establish influence over anyone, etc. In this way yogic perfection is achieved, and after this one can achieve the perfection of spiritual life. Thus it was not very wonderful for Kardama Muni to create a mansion in the air, according to his own desire, to fulfill the desire of his beloved wife. He at once created the palace, which is described in the following verses.

TEXT 13

sarva-kāma-dughaṁ divyaṁ

sarva-ratna-samanvitam

sarvarddhy-upacayodarkaṁ

maṇi-stambhair upaskṛtam

SYNONYMS

sarva-all; kāma-desires; dugham-yielding; divyam-wonderful; sarva-ratna-all sorts of jewels; samanvitam-bedecked with; sarva-all; ṛddhi-of wealth; upacaya-increase; udarkam-gradual; maṇi-of precious stones; stambhaiḥ-with pillars; upaskṛtam-adorned.

It was a wonderful structure, bedecked with all sorts of jewels, adorned with pillars of precious stones, and capable of yielding whatever one desired. It was equipped with every form of furniture and wealth, which tended to increase in the course of time.

The castle created in the sky by Kardama Muni may be called "a castle in the air," but by his mystic power of yoga Kardama Muni actually constructed a huge castle in the air. To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all. If the Supreme Personality of Godhead can create so many planets, carrying millions of castles in the air, a perfect yogī like Kardama Muni can easily construct one castle in the air. The castle is described as sarva-kāma-dugham, "yielding whatever one desired." It was full of jewels. Even the pillars were made of pearls and valuable stones. These valuable jewels and stones were not subject to deterioration, but were everlastingly and increasingly opulent. We sometimes hear of castles thus bedecked on the surface of this earth also. The castles constructed by Lord Kṛṣṇa for His lamplight during the night.

TEXTS 14–15

divyopakaraṇopetaṁ

sarva-kāla-sukhāvaham

paṭṭikābhiḥ patākābhir

vicitrābhir alaṅkṛtam

sragbhir vicitra-mālyābhir

mañju-śiñjat-ṣaḍ-aṅghribhiḥ

dukūla-kṣauma-kauśeyair

nānā-vastrair virājitam

SYNONYMS

divya-wonderful; upakaraṇa-with paraphernalia; upetam-equipped; sarva-kāla-in all seasons; sukha-āvaham-bringing happiness; paṭṭikābhiḥ-with festoons; patākābhiḥ-with flags; vicitrābhiḥ-of various colors and fabrics; alaṅkṛtam-decorated; sragbhiḥ-with wreaths; vicitra-mālyābhiḥ-with charming flowers; mañju-sweet; śiñjat-humming; ṣaṭ-aṅghribhiḥ-with bees; dukūla-fine cloth; kṣauma-linen; kauśeyaiḥ-of silk cloth; nānā-various; vastraiḥ-with tapestries; virājitam-embellished.

The castle was fully equipped with all necessary paraphernalia, and it was pleasing in all seasons. It was decorated all around with flags, festoons and artistic work of variegated colors. It was further embellished with wreaths of charming flowers that attracted sweetly humming bees and with tapestries of linen, silk and various other fabrics.

TEXT 16

upary upari vinyasta-

nilayeṣu pṛthak pṛthak

kṣiptaiḥ kaśipubhiḥ kāntaṁ

paryaṅka-vyajanāsanaiḥ

SYNONYMS

upari upari-one upon another; vinyasta-placed; nilayeṣu-in stories; pṛthak pṛthak-separately; kṣiptaiḥ-arranged; kaśipubhiḥ-with beds; kāntam-charming; paryaṅka-couches; vyajana-fans; āsanaiḥ-with seats.

The palace looked charming, with beds, couches, fans and seats, all separately arranged in seven stories.

It is understood from this verse that the castle had many stories. The words upary upari vinyasta indicate that skyscrapers are not newly invented. Even in those days, millions of years ago, the idea of building many-storied houses was current. They contained not merely one or two rooms, but many different apartments, and each was completely decorated with cushions, bedsteads, sitting places and carpets.

TEXT 17

tatra tatra vinikṣipta-

nānā-śilpopaśobhitam

mahā-marakata-sthalyā

juṣṭaṁ vidruma-vedibhiḥ

SYNONYMS

tatra tatra-here and there; vinikṣipta-placed; nānā-various; śilpa-by artistic engravings; upaśobhitam-extraordinarily beautiful; mahā-marakata-of great emeralds; sthalyā-with a floor; juṣṭam-furnished; vidruma-of coral; vedibhiḥ-with raised platforms (daises).

Its beauty was enhanced by artistic engravings here and there on the walls. The floor was of emerald, with coral daises.

At the present moment people are very proud of their architectural art, yet floors are generally decorated with colored cement. It appears, however, that the castle constructed by the yogic powers of Kardama Muni had floors of emerald with coral daises.

TEXT 18

dvāḥsu vidruma-dehalyā

bhātaṁ vajra-kapāṭavat

śikhareṣv indranīleṣu

hema-kumbhair adhiśritam

SYNONYMS

dvāḥsu-in the entrances; vidruma-of coral; dehalyā-with a threshold; bhātam-beautiful; vajra-bedecked with diamonds; kapāṭa-vat-having doors; śikhareṣu-on the domes; indra-nīleṣu-of sapphires; hema-kumbhaiḥ-with gold pinnacles; adhiśritam-crowned.

The palace was very beautiful, with its coral thresholds at the entrances and its doors bedecked with diamonds. Gold pinnacles crowned its domes of sapphire.

TEXT 19

cakṣuṣmat padmarāgāgryair

vajra-bhittiṣu nirmitaiḥ

juṣṭaṁ vicitra-vaitānair

mahārhair hema-toraṇaiḥ

SYNONYMS

cakṣuḥ-mat-as if possessed of eyes; padma-rāga-with rubies; agryaiḥ-choicest; vajra-of diamond; bhittiṣu-on the walls; nirmitaiḥ-set; juṣṭam-furnished; vicitra-various; vaitānaiḥ-with canopies; mahā-arhaiḥ-greatly valuable; hema-toraṇaiḥ-with gates of gold.

With the choicest rubies set in its diamond walls, it appeared as though possessed of eyes. It was furnished with wonderful canopies and greatly valuable gates of gold.

Artistic jewelry and decorations giving the appearance of eyes are not imaginary. Even in recent times the Mogul emperors constructed their palaces with decorations of jeweled birds with eyes made of valuable stones. The stones have been taken away by the authorities, but the decorations are still present in some of the castles constructed by the Mogul emperors in New Delhi. The royal palaces were built with jewels and rare stones resembling eyes, and thus at night they would give off reflective light without need of lamps.

TEXT 20

haṁsa-pārāvata-vrātais

tatra tatra nikūjitam

kṛtrimān manyamānaiḥ svān

adhiruhyādhiruhya ca

SYNONYMS

haṁsa-of swans; pārāvata-of pigeons; vrātaiḥ-with multitudes; tatra tatra-here and there; nikūjitam-vibrated; kṛtrimān-artificial; manyamānaiḥ-thinking; svān-belonging to their own kind; adhiruhya adhiruhya-rising repeatedly; ca-and.

Here and there in that palace were multitudes of live swans and pigeons, as well as artificial swans and pigeons so lifelike that the real swans rose above them again and again, thinking them live birds like themselves. Thus the palace vibrated with the sounds of these birds.

TEXT 21

vihāra-sthāna-viśrāma-

saṁveśa-prāṅgaṇājiraiḥ

yathopajoṣaṁ racitair

vismāpanam ivātmanaḥ

SYNONYMS

vihāra-sthāna-pleasure grounds; viśrāma-resting chambers; saṁveśa-bedrooms; prāṅgaṇa-inner yards; ajiraiḥ-with outer yards; yathā-upajoṣam-according to comfort; racitaiḥ-which were designed; vismāpanam-causing astonishment; iva-indeed; ātmanaḥ-to himself (Kardama).

The castle had pleasure grounds, resting chambers, bedrooms and inner and outer yards designed with an eye to comfort. All this caused astonishment to the sage himself.

Kardama Muni, being a saintly person, was living in a humble hermitage, but when he saw the palace constructed by his yogic powers, which was full of resting rooms, rooms for sex enjoyment, and inner and outer yards, he himself was astonished. That is the way of a God-gifted person. A devotee like Kardama Muni exhibited such opulence by his yogic power at the request of his wife, but when the opulence was produced, he himself could not understand how such manifestations could be possible. When a yogī's power is exhibited, the yogī himself is sometimes astonished.

TEXT 22

īdṛg gṛhaṁ tat paśyantīṁ

nātiprītena cetasā

sarva-bhūtāśayābhijñaḥ

prāvocat kardamaḥ svayam

SYNONYMS

īdṛk-such; gṛham-house; tat-that; paśyantīm-looking at; na atiprītena-not much pleased; cetasā-with a heart; sarva-bhūta-of everyone; āśaya-abhijñaḥ-understanding the heart; prāvocat-he addressed; kardamaḥ-Kardama; svayam-personally.

When he saw Devahūti looking at the gigantic, opulent palace with a displeased heart, Kardama Muni could understand her feelings because he could study the heart of anyone. Thus he personally addressed his wife as follows.

Devahūti had spent a long time in the hermitage, not taking much care of her body. She was covered with dirt, and her clothing was not very nice. Kardama Muni was surprised that he could produce such a palace, and similarly his wife, Devahūti, was also astonished. How could she live in that opulent palace? Kardama Muni could understand her astonishment, and thus he spoke as follows.

TEXT 23

nimajjyāsmin hrade bhīru

vimānam idam āruha

idaṁ śukla-kṛtaṁ tīrtham

āśiṣāṁ yāpakaṁ nṛṇām

SYNONYMS

nimajjya-after bathing; asmin-in this; hrade-in the lake; bhīru-O fearful one; vimānam-airplane; idam-this; āruha-ascend; idam-this; śukla-kṛtam-created by Lord Viṣṇu; tīrtham-sacred lake; āśiṣām-the desires; yāpakam-bestowing; nṛṇām-of human beings.

My dear Devahūti, you look very much afraid. First bathe in Lake Bindu-sarovara, created by Lord Viṣṇu Himself, which can grant all the desires of a human being, and then mount this airplane.

It is still the system to go to places of pilgrimage and take a bath in the water there. In Vṛndāvana the people take baths in the River Yamunā. In other places, such as Prayāga, they take baths in the River Ganges. The words tīrtham āśiṣāṁ yāpakam refer to the fulfillment of desires by bathing in a place of pilgrimage. Kardama Muni advised his good wife to bathe in Lake Bindu-sarovara so that she could revive the former beauty and luster of her body.

TEXT 24

sā tad bhartuḥ samādāya

vacaḥ kuvalayekṣaṇā

sarajaṁ bibhratī vāso

veṇī-bhūtāṁś ca mūrdhajān

SYNONYMS

sā-she; tat-then; bhartuḥ-of her husband; samādāya-accepting; vacaḥ-the words; kuvalaya-īkṣaṇā-the lotus-eyed; sa-rajam-dirty; bibhratī-wearing; vāsaḥ-clothing; veṇī-bhūtān-matted; ca-and; mūrdha-jān-hair.

The lotus-eyed Devahūti accepted the order of her husband. Because of her dirty dress and the locks of matted hair on her head, she did not look very attractive.

It appears that Devahūti's hair had remained uncombed for many years and had become complicated in tangles. In other words, she neglected her bodily dress and comforts to engage in the service of her husband.

TEXT 25

aṅgaṁ ca mala-paṅkena

sañchannaṁ śabala-stanam

āviveśa sarasvatyāḥ

saraḥ śiva-jalāśayam

SYNONYMS

aṅgam-body; ca-and; mala-paṅkena-with dirt; sañchannam-covered; śabala-discolored; stanam-breasts; āviveśa-she entered; sarasvatyāḥ-of the River Sarasvatī; saraḥ-the lake; śiva-sacred; jala-waters; āśayam-containing.

Her body was coated with a thick layer of dirt, and her breasts were discolored. She dove, however, into the lake, which contained the sacred waters of the Sarasvatī.

TEXT 26

sāntaḥ sarasi veśma-sthāḥ

śatāni daśa kanyakāḥ

sarvāḥ kiśora-vayaso

dadarśotpala-gandhayaḥ

SYNONYMS

sā-she; antaḥ-inside; sarasi-in the lake; veśma-sthāḥ-situated in a house; śatāni daśa-ten hundred; kanyakāḥ-girls; sarvāḥ-all; kiśora-vayasaḥ-in the prime of youth; dadarśa-she saw; utpala-like lotuses; gandhayaḥ-fragrant.

In a house inside the lake she saw one thousand girls, all in the prime of youth and fragrant like lotuses.

TEXT 27

tāṁ dṛṣṭvā sahasotthāya

procuḥ prāñjalayaḥ striyaḥ

vayaṁ karma-karīs tubhyaṁ

śādhi naḥ karavāma kim

SYNONYMS

tām-her; dṛṣṭvā-seeing; sahasā-suddenly; utthāya-rising; procuḥ-they said; prāñjalayaḥ-with folded hands; striyaḥ-the damsels; vayam-we; karma-karīḥ-maidservants; tubhyam-for you; śādhi-please tell; naḥ-us; karavāma-we can do; kim-what.

Seeing her, the damsels suddenly rose and said with folded hands, "We are your maidservants. Tell us what we can do for you."

While Devahūti was thinking of what to do in that great palace in her dirty clothes, there were at once, by the yogic powers of Kardama Muni, one thousand maidservants prepared to serve her. They appeared before Devahūti within the water and presented themselves as her maidservants, simply awaiting her orders.

TEXT 28

snānena tāṁ mahārheṇa

snāpayitvā manasvinīm

dukūle nirmale nūtne

dadur asyai ca mānadāḥ

SYNONYMS

snānena-with bathing oils; tām-her; mahā-arheṇa-very costly; snāpayitvā-after bathing; manasvinīm-the virtuous wife; dukūle-in fine cloth; nirmale-spotless; nūtne-new; daduḥ-they gave; asyai-to her; ca-and; māna-dāḥ-the respectful girls.

The girls, being very respectful to Devahūti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body.

TEXT 29

bhūṣaṇāni parārdhyāni

varīyāṁsi dyumanti ca

annaṁ sarva-guṇopetaṁ

pānaṁ caivāmṛtāsavam

SYNONYMS

bhūṣaṇāni-ornaments; para-ardhyāni-most valuable; varīyāṁsi-very excellent; dyumanti-splendid; ca-and; annam-food; sarva-guṇa-all good qualities; upetam-containing; pānam-beverages; ca-and; eva-also; amṛta-sweet; āsavam-intoxicating.

They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet, inebriating drink called āsavam.

Āsavam is an Āyur-vedic medical preparation; it is not a liquor. It is especially made from drugs and is meant to improve metabolism for the healthy condition of the body.

TEXT 30

athādarśe svam ātmānaṁ

sragviṇaṁ virajāmbaram

virajaṁ kṛta-svastyayanaṁ

kanyābhir bahu-mānitam

SYNONYMS

atha-then; ādarśe-in a mirror; svam ātmānam-her own reflection; srak-viṇam-adorned with a garland; viraja-unsullied; ambaram-robes; virajam-freed from all bodily dirt; kṛta-svasti-ayanam-decorated with auspicious marks; kanyābhiḥ-by the maids; bahu-mānitam-very respectfully served.

Then in a mirror she beheld her own reflection. Her body was completely freed from all dirt, and she was adorned with a garland. Dressed in unsullied robes and decorated with auspicious marks of tilaka, she was served very respectfully by the maids.

TEXT 31

snātaṁ kṛta-śiraḥ-snānaṁ

sarvābharaṇa-bhūṣitam

niṣka-grīvaṁ valayinaṁ

kūjat-kāñcana-nūpuram

SYNONYMS

snātam-bathed; kṛta-śiraḥ-including the head; snānam-bathing; sarva-all over; ābharaṇa-with ornaments; bhūṣitam-decorated; niṣka-a gold necklace with a locket; grīvam-on the neck; valayinam-with bangles; kūjat-tinkling; kāñcana-made of gold; nūpuram-ankle bells.

Her entire body, including her head, was completely bathed, and she was decorated all over with ornaments. She wore a special necklace with a locket. There were bangles on her wrists and tinkling anklets of gold about her ankles.

The word kṛta-śiraḥ-snānam appears here. According to the smṛti-śāstra's directions for daily duties, ladies are allowed to bathe daily up to the neck. The hair on the head does not necessarily have to be washed daily because the mass of wet hair may cause a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and they take a full bath only on certain occasions. On this occasion Devahūti took a full bath and washed her hair very nicely. When a lady takes an ordinary bath it is called mala-snāna, and when she takes a full bath, including the head, it is called śiraḥ-snāna. At this time she needs sufficient oil to smear on her head. That is the direction of the commentators of smṛti-śāstra.

TEXT 32

śroṇyor adhyastayā kāñcyā

kāñcanyā bahu-ratnayā

hāreṇa ca mahārheṇa

rucakena ca bhūṣitam

SYNONYMS

śroṇyoḥ-on the hips; adhyastayā-worn; kāñcyā-with a girdle; kāñcanyā-made of gold; bahu-ratnayā-decorated with numerous jewels; hāreṇa-with a pearl necklace; ca-and; mahā-arheṇa-precious; rucakena-with auspicious substances; ca-and; bhūṣitam-adorned.

About her hips she wore a girdle of gold, set with numerous jewels, and she was further adorned with a precious pearl necklace and auspicious substances.

Auspicious substances include saffron, kuṅkuma and sandalwood pulp. Before taking a bath there are other auspicious substances, such as turmeric mixed with mustard seed oil, which are smeared all over the body. All kinds of auspicious substances were used to bathe Devahūti from top to toe.

TEXT 33

sudatā subhruvā ślakṣṇa-

snigdhāpāṅgena cakṣuṣā

padma-kośa-spṛdhā nīlair

alakaiś ca lasan-mukham

SYNONYMS

su-datā-with beautiful teeth; su-bhruvā-with charming eyebrows; ślakṣṇa-lovely; snigdha-moist; apāṅgena-corners of eyes; cakṣuṣā-with eyes; padma-kośa-lotus buds; spṛdhā-defeating; nīlaiḥ-bluish; alakaiḥ-with curling hair; ca-and; lasat-shining; mukham-countenance.

Her countenance shone, with beautiful teeth and charming eyebrows. Her eyes, distinguished by lovely moist corners, defeated the beauty of lotus buds. Her face was surrounded by dark curling tresses.

According to Vedic culture, white teeth are very much appreciated. Devahūti's white teeth increased the beauty of her face and made it look like a lotus flower. When a face looks very attractive, the eyes are generally compared to lotus petals and the face to a lotus flower.

TEXT 34

yadā sasmāra ṛṣabham

ṛṣīṇāṁ dayitaṁ patim

tatra cāste saha strībhir

yatrāste sa prajāpatiḥ

SYNONYMS

yadā-when; sasmāra-she thought of; ṛṣabham-the foremost; ṛṣīṇām-among the ṛṣis; dayitam-dear; patim-husband; tatra-there; ca-and; āste-she was present; saha-along with; strībhiḥ-the maidservants; yatra-where; āste-was present; saḥ-he; prajāpatiḥ-the Prajāpati (Kardama).

When she thought of her great husband, the best of the sages, Kardama Muni, who was very dear to her, she, along with all the maidservants, at once appeared where he was.

It appears from this verse that in the beginning Devahūti thought herself to be dirty and dressed in a very niggardly way. When her husband asked her to enter the lake, she saw the maidservants, and they took care of her. Everything was done within the water, and as soon as she thought of her beloved husband, Kardama, she was brought before him without delay. These are some of the powers attained by perfect yogīs; they can immediately execute anything they desire.

TEXT 35

bhartuḥ purastād ātmānaṁ

strī-sahasra-vṛtaṁ tadā

niśāmya tad-yoga-gatiṁ

saṁśayaṁ pratyapadyata

SYNONYMS

bhartuḥ-of her husband; purastāt-in the presence; ātmānam-herself; strī-sahasra-by a thousand maids; vṛtam-surrounded; tadā-then; niśāmya-seeing; tat-his; yoga-gatim-yogic power; saṁśayam pratyapadyata-she was amazed.

She was amazed to find herself surrounded by a thousand maids in the presence of her husband and to witness his yogic power.

Devahūti saw everything miraculously done, yet when brought before her husband she could understand that it was all due to his great yogic mystic power. She understood that nothing was impossible for a yogī like Kardama Muni.

TEXTS 36–37

sa tāṁ kṛta-mala-snānāṁ

vibhrājantīm apūrvavat

ātmano bibhratīṁ rūpaṁ

saṁvīta-rucira-stanīm

vidyādharī-sahasreṇa

sevyamānāṁ suvāsasam

jāta-bhāvo vimānaṁ tad

ārohayad amitra-han

SYNONYMS

saḥ-the sage; tām-her (Devahūti); kṛta-mala-snānām-bathed clean; vibhrājantīm-shining forth; apūrva-vat-unprecedentedly; ātmanaḥ-her own; bibhratīm-possessing; rūpam-beauty; saṁvīta-girded; rucira-charming; stanīm-with breasts; vidyādharī-of Gandharva girls; sahasreṇa-by a thousand; sevyamānām-being waited upon; su-vāsasam-dressed in excellent robes; jāta-bhāvaḥ-struck with fondness; vimānam-airplane like a mansion; tat-that; ārohayat-he put her on board; amitra-han-O destroyer of the enemy.

The sage could see that Devahūti had washed herself clean and was shining forth as though no longer his former wife. She had regained her own original beauty as the daughter of a prince. Dressed in excellent robes, her charming breasts duly girded, she was waited upon by a thousand Gandharva girls. O destroyer of the enemy, his fondness for her grew, and he placed her on the aerial mansion.

Before her marriage, when Devahūti was brought by her parents before the sage Kardama, she was the perfectly beautiful princess, and Kardama Muni remembered her former beauty. But after her marriage, when she was engaged in the service of Kardama Muni, she neglected to care for her body like a princess, since there was no means for such care; her husband was living in a cottage, and since she was always engaged in serving him, her royal beauty disappeared, and she became just like an ordinary maidservant. Now, after being bathed by the Gandharva girls by the order of Kardama Muni's yogic power, she regained her beauty, and Kardama Muni felt attracted to the beauty she had shown before the marriage. The real beauty of a young woman is her breasts. When Kardama Muni saw the breasts of his wife so nicely decorated, increasing her beauty many times, he was attracted, even though he was a great sage. Śrīpāda Śaṅkarācārya has therefore warned the transcendentalists that one who is after transcendental realization should not be attracted by the raised breasts of a woman because they are nothing but an interaction of fat and blood within the body.

TEXT 38

tasminn alupta-mahimā priyayānurakto

vidyādharībhir upacīrṇa-vapur vimāne

babhrāja utkaca-kumud-gaṇavān apīcyas

tārābhir āvṛta ivoḍu-patir nabhaḥ-sthaḥ

SYNONYMS

tasmin-in that; alupta-not lost; mahimā-glory; priyayā-with his beloved consort; anuraktaḥ-attached; vidyādharībhiḥ-by the Gandharva girls; upacīrṇa-waited upon; vapuḥ-his person; vimāne-on the airplane; babhrāja-he shone; utkaca-open; kumut-gaṇavān-the moon, which is followed by rows of lilies; apīcyaḥ-very charming; tārābhiḥ-by stars; āvṛtaḥ-surrounded; iva-as; uḍu-patiḥ-the moon (the chief of the stars); nabhaḥ-sthaḥ-in the sky.

Though seemingly attached to his beloved consort while served by the Gandharva girls, the sage did not lose his glory, which was mastery over his self. In the aerial mansion Kardama Muni with his consort shone as charmingly as the moon in the midst of the stars in the sky, which causes rows of lilies to open in ponds at night.

The mansion was in the sky, and therefore the comparison to the full moon and stars is very beautifully composed in this verse. Kardama Muni looked like the full moon, and the girls who surrounded his wife, Devahūti, seemed just like the stars. On a full-moon night the stars and the moon together form a beautiful constellation; similarly, in that aerial mansion in the sky, Kardama Muni with his beautiful wife and the damsels surrounding them appeared like the moon and stars on a full-moon night.

TEXT 39

tenāṣṭa-lokapa-vihāra-kulācalendra-

droṇīṣv anaṅga-sakha-māruta-saubhagāsu

siddhair nuto dyudhuni-pāta-śiva-svanāsu

reme ciraṁ dhanadaval-lalanā-varūthī

SYNONYMS

tena-by that airplane; aṣṭa-loka-pa-of the predominating deities of the eight heavenly planets; vihāra-the pleasure grounds; kula-acala-indra-of the king of the mountains (Meru); droṇīṣu-in the valleys; anaṅga-of passion; sakha-the companions; māruta-with breezes; saubhagāsu-beautiful; siddhaiḥ-by the Siddhas; nutaḥ-being praised; dyu-dhuni-of the Ganges; pāta-of the downfall; śiva-svanāsu-vibrating with auspicious sounds; reme-he enjoyed; ciram-for a long time; dhanada-vat-like Kuvera; lalanā-by damsels; varūthī-surrounded.

In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years.

Kuvera is one of the eight demigods who are in charge of different directions of the universe. It is said that Indra is in charge of the eastern side of the universe, where the heavenly planet, or paradise, is situated. Similarly, Agni is in charge of the southeastern portion of the universe; Yama, the demigod who punishes sinners, is in charge of the southern portion; Nirṛti is in charge of the southwestern part of the universe; Varuṇa, the demigod in charge of the waters, is in charge of the western portion; Vāyu, who controls the air and who has wings to travel in the air, is in charge of the northwestern part of the universe; and Kuvera, the treasurer of the demigods, is in charge of the northern part of the universe. All these demigods take pleasure in the valleys of Mount Meru, which is situated somewhere between the sun and the earth. In the aerial mansion, Kardama Muni traveled throughout the eight directions controlled by the different demigods described above, and as the demigods go to Mount Meru, he also went there to enjoy life. When one is surrounded by young, beautiful girls, sex stimulation naturally becomes prominent. Kardama Muni was sexually stimulated, and he enjoyed his wife for many, many years in that part of Mount Meru. But his sex indulgence was praised by many, many Siddhas, beings who have attained perfection, because it was intended to produce good progeny for the good of universal affairs.

TEXT 40

vaiśrambhake surasane

nandane puṣpabhadrake

mānase caitrarathye ca

sa reme rāmayā rataḥ

SYNONYMS

vaiśrambhake-in the Vaiśrambhaka garden; surasane-in Surasana; nandane-in Nandana; puṣpabhadrake-in Puṣpabhadraka; mānase-by the Mānasa-sarovara Lake; caitrarathye-in Caitrarathya; ca-and; saḥ-he; reme-enjoyed; rāmayā-by his wife; rataḥ-satisfied.

Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiśrambhaka, Surasana, Nandana, Puṣpabhadraka and Caitrarathya, and by the Mānasa-sarovara Lake.

TEXT 41

bhrājiṣṇunā vimānena

kāma-gena mahīyasā

vaimānikān atyaśeta

caraḹ lokān yathānilaḥ

SYNONYMS

bhrājiṣṇunā-splendid; vimānena-with the airplane; kāma-gena-which flew according to his desire; mahīyasā-very great; vaimānikān-the demigods in their airplanes; atyaśeta-he surpassed; caran-traveling; lokān-through the planets; yathā-like; anilaḥ-the air.

He traveled in that way through the various planets, as the air passes uncontrolled in every direction. Coursing through the air in that great and splendid aerial mansion, which could fly at his will, he surpassed even the demigods.

The planets occupied by the demigods are restricted to their own orbits, but Kardama Muni, by his yogic power, could travel all over the different directions of the universe without restriction. The living entities who are within the universe are called conditioned souls; that is, they are not free to move everywhere. We are inhabitants of this earthly globe; we cannot move freely to other planets. In the modern age, man is trying to go to other planets, but so far he has been unsuccessful. It is not possible to travel to any other planets because by the laws of nature even the demigods cannot move from one planet to another. But Kardama Muni, by his yogic power, could surpass the strength of the demigods and travel in space in all directions. The comparison here is very suitable. The words yathā anilaḥ indicate that as the air is free to move anywhere without restriction, so Kardama Muni unrestrictedly traveled in all directions of the universe.

TEXT 42

kiṁ durāpādanaṁ teṣāṁ

puṁsām uddāma-cetasām

yair āśritas tīrtha-padaś

caraṇo vyasanātyayaḥ

SYNONYMS

kim-what; durāpādanam-difficult to achieve; teṣām-for those; puṁsām-men; uddāma-cetasām-who are determined; yaiḥ-by whom; āśritaḥ-taken refuge; tīrtha-padaḥ-of the Supreme Personality of Godhead; caraṇaḥ-feet; vyasana-atyayaḥ-which vanquish dangers.

What is difficult to achieve for determined men who have taken refuge of the Supreme Personality of Godhead's lotus feet? His feet are the source of sacred rivers like the Ganges, which put an end to the dangers of mundane life.

The words yair āśritas tīrtha-padaś caraṇaḥ are significant here. The Supreme Personality of Godhead is known as tīrtha-pāda. The Ganges is called a sacred river because it emanates from the toe of Viṣṇu. The Ganges is meant to eradicate all the material distresses of the conditioned souls. For any living entity, therefore, who has taken shelter of the holy lotus feet of the Lord, nothing is impossible. Kardama Muni is special not because he was a great mystic, but because he was a great devotee. Therefore it is said here that for a great devotee like Kardama Muni, nothing is impossible. Although yogīs can perform wonderful feats, as Kardama has already displayed, Kardama was more than a yogī because he was a great devotee of the Lord; therefore he was more glorious than an ordinary yogī. As it is confirmed in Bhagavad-gītā, "Out of the many yogīs, he who is a devotee of the Lord is first class." For a person like Kardama Muni there is no question of being conditioned; he was already a liberated soul and better than the demigods, who are also conditioned. Although he was enjoying with his wife and many other women, he was above material, conditional life. Therefore the word vyasanātyayaḥ is used to indicate that he was beyond the position of a conditioned soul. He was transcendental to all material limitations.

TEXT 43

prekṣayitvā bhuvo golaṁ

patnyai yāvān sva-saṁsthayā

bahv-āścaryaṁ mahā-yogī

svāśramāya nyavartata

SYNONYMS

prekṣayitvā-after showing; bhuvaḥ-of the universe; golam-the globe; patnyai-to his wife; yāvān-as much; sva-saṁsthayā-with its arrangements; bahu-āścaryam-full of many wonders; mahā-yogī-the great yogī (Kardama); sva-āśramāya-to his own hermitage; nyavartata-returned.

After showing his wife the globe of the universe and its different arrangements, full of many wonders, the great yogī Kardama Muni returned to his own hermitage.

All the planets are here described as gola, round. Every planet is round, and each planet is a different shelter, just like islands in the great ocean. Planets are sometimes called dvīpa or varṣa. This earth planet is called Bhārata-varṣa because it was ruled by King Bharata. Another significant word used in this verse is bahv-āścaryam, "many wonderful things." This indicates that the different planets are distributed all over the universe in the eight directions, and each and every one of them is wonderful in itself. Each planet has its particular climatic influences and particular types of inhabitants and is completely equipped with everything, including the beauty of the seasons. In the Brahma-saṁhitā (5.40) it is similarly stated, vibhūti-bhinnam: on each and every planet there are different opulences. It cannot be expected that one planet is exactly like another. By God's grace, by nature's law, each and every planet is made differently and has different wonderful features. All such wonders were personally experienced by Kardama Muni while he traveled with his wife, yet he could return again to his humble hermitage. He showed his princess-wife that although he was living in the hermitage, he had the power to go everywhere and do anything by mystic yoga. That is the perfection of yoga. One cannot become a perfect yogī simply by showing some sitting postures, nor by such sitting postures or so-called meditation can one become God, as is being advertised. Foolish persons are misled into believing that simply by some caricature of meditation and sitting postures one can become God within six months.

Here is the example of a perfect yogī; he could travel all over the universe. Similarly, there is a description of Durvāsā Muni, who also traveled in space. Actually, the perfect yogī can do that. But even if one can travel all over the universe and show wonderful feats like Kardama Muni, he cannot be compared to the Supreme Personality of Godhead, whose power and inconceivable energy can never be attained by any conditioned or liberated soul. By the actions of Kardama Muni we can understand that in spite of his immense mystic power, he remained a devotee of the Lord. That is the real position of every living entity.

TEXT 44

vibhajya navadhātmānaṁ

mānavīṁ suratotsukām

rāmāṁ niramayan reme

varṣa-pūgān muhūrtavat

SYNONYMS

vibhajya-having divided; nava-dhā-into nine; ātmānam-himself; mānavīm-the daughter of Manu (Devahūti); surata-for sex life; utsukām-who was eager; rāmām-to his wife; niramayan-giving pleasure; reme-he enjoyed; varṣa-pūgān-for many years; muhūrtavat-like a moment.

After coming back to his hermitage, he divided himself into nine personalities just to give pleasure to Devahūti, the daughter of Manu, who was eager for sex life. In that way he enjoyed with her for many, many years, which passed just like a moment.

Here the daughter of Svāyambhuva Manu, Devahūti, is described as suratotsuka. After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahūti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine. Here is another example of yogic power. As the Supreme Personality of Godhead can expand Himself in millions of forms, a yogī can also expand up to nine forms, but not more than that. Another example is that of Saubhari Muni; he also expanded himself into eight forms. But however powerful a yogī may be, he cannot expand himself into more than eight or nine forms. The Supreme Personality of Godhead, however, can expand Himself into millions of forms, ananta-rūpa-innumerable, countless forms-as stated in the Brahma-saṁhitā. No one can compare to the Supreme Personality of Godhead by any conceivable energetic manifestation of power.

TEXT 45

tasmin vimāna utkṛṣṭāṁ

śayyāṁ rati-karīṁ śritā

na cābudhyata taṁ kālaṁ

patyāpīcyena saṅgatā

SYNONYMS

tasmin-in that; vimāne-airplane; utkṛṣṭām-excellent; śayyām-a bed; rati-karīm-increasing sexual desires; śritā-situated on; na-not; ca-and; abudhyata-she noticed; tam-that; kālam-time; patyā-with her husband; apīcyena-most handsome; saṅgatā-in company.

In that aerial mansion, Devahūti, in the company of her handsome husband, situated on an excellent bed that increased sexual desires, could not realize how much time was passing.

Sex indulgence is so enjoyable for materialistic people that when they engage in such activities they forget how time is passing. Saint Kardama and Devahūti, in their sex indulgence, also forgot how time was passing by.

TEXT 46

evaṁ yogānubhāvena

dam-patyo ramamāṇayoḥ

śataṁ vyatīyuḥ śaradaḥ

kāma-lālasayor manāk

SYNONYMS

evam-thus; yoga-anubhāvena-by yogic powers; dam-patyoḥ-the couple; ramamāṇayoḥ-while enjoying themselves; śatam-a hundred; vyatīyuḥ-passed; śaradaḥ-autumns; kāma-sexual pleasure; lālasayoḥ-who were eagerly longing for; manāk-like a short time.

While the couple, who eagerly longed for sexual pleasure, were thus enjoying themselves by virtue of mystic powers, a hundred autumns passed like a brief span of time.

TEXT 47

tasyām ādhatta retas tāṁ

bhāvayann ātmanātma-vit

nodhā vidhāya rūpaṁ svaṁ

sarva-saṅkalpa-vid vibhuḥ

SYNONYMS

tasyām-in her; ādhatta-he deposited; retaḥ-semen; tām-her; bhāvayan-regarding; ātmanā-as half of himself; ātma-vit-a knower of spirit soul; nodhā-into nine; vidhāya-having divided; rūpam-body; svam-his own; sarva-saṅkalpa-vit-the knower of all desires; vibhuḥ-the powerful Kardama.

The powerful Kardama Muni was the knower of everyone's heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahūti with nine discharges of semen.

Since Kardama Muni could understand that Devahūti wanted many children, at the first chance he begot nine children at one time. He is described here as vibhu, the most powerful master. By his yogic power he could at once produce nine daughters in the womb of Devahūti.

TEXT 48

ataḥ sā suṣuve sadyo

devahūtiḥ striyaḥ prajāḥ

sarvās tāś cāru-sarvāṅgyo

lohitotpala-gandhayaḥ

SYNONYMS

ataḥ-then; sā-she; suṣuve-gave birth; sadyaḥ-on the same day; devahūtiḥ-Devahūti; striyaḥ-females; prajāḥ-progeny; sarvāḥ-all; tāḥ-they; cāru-sarva-aṅgyaḥ-charming in every limb; lohita-red; utpala-like the lotus; gandhayaḥ-fragrant.

Immediately afterward, on the same day, Devahūti gave birth to nine female children, all charming in every limb and fragrant with the scent of the red lotus flower.

Devahūti was too sexually excited, and therefore she discharged more ova, and nine daughters were born. It is said in the smṛti-śāstra as well as in the Āyur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten. It appears from the circumstances that Devahūti was more sexually excited, and therefore she had nine daughters at once. All the daughters, however, were very beautiful, and their bodies were nicely formed; each resembled a lotus flower and was fragrant like a lotus.

TEXT 49

patiṁ sā pravrajiṣyantaṁ

tadālakṣyośatī bahiḥ

smayamānā viklavena

hṛdayena vidūyatā

SYNONYMS

patim-her husband; sā-she; pravrajiṣyantam-going to leave home; tadā-then; ālakṣya-after seeing; uśatī-beautiful; bahiḥ-outwardly; smayamānā-smiling; viklavena-agitated; hṛdayena-with a heart; vidūyatā-being distressed.

When she saw her husband about to leave home, she smiled externally, but at heart she was agitated and distressed.

Kardama Muni finished his household affairs quickly by his mystic power. The building of the castle in the air, traveling all over the universe with his wife in the company of beautiful girls, and begetting of children were finished, and now, according to his promise to leave home for his real concern of spiritual realization after impregnating his wife, he was about to go away. Seeing her husband about to leave, Devahūti was very disturbed, but to satisfy her husband she was smiling. The example of Kardama Muni should be understood very clearly; a person whose main concern is Kṛṣṇa consciousness, even if he is entrapped in household life, should always be ready to leave household enticement as soon as possible.

TEXT 50

likhanty adho-mukhī bhūmiṁ

padā nakha-maṇi-śriyā

uvāca lalitāṁ vācaṁ

nirudhyāśru-kalāṁ śanaiḥ

SYNONYMS

likhantī-scratching; adhaḥ-mukhī-her head bent down; bhūmim-the ground; padā-with her foot; nakha-nails; maṇi-gemlike; śriyā-with radiant; uvāca-she spoke; lalitām-charming; vācam-accents; nirudhya-suppressing; aśru-kalām-tears; śanaiḥ-slowly.

She stood and scratched the ground with her foot, which was radiant with the luster of her gemlike nails. Her head bent down, she spoke in slow yet charming accents, suppressing her tears.

Devahūti was so beautiful that her toenails appeared just like pearls, and as she scratched the ground it appeared as if pearls had been thrown on the ground. When a woman scratches the ground with her foot, it is a sign that her mind is very disturbed. These signs were sometimes exhibited by the gopīs before Kṛṣṇa. When the gopīs came in the dead of night and Kṛṣṇa asked them to return to their homes, the gopīs also scratched the ground like this because their minds were very disturbed.

TEXT 51

devahūtir uvāca

sarvaṁ tad bhagavān mahyam

upovāha pratiśrutam

athāpi me prapannāyā

abhayaṁ dātum arhasi

SYNONYMS

devahūtiḥ-Devahūti; uvāca-said; sarvam-all; tat-that; bhagavān-Your Lordship; mahyam-for me; upovāha-has been fulfilled; pratiśrutam-promised; atha api-yet; me-unto me; prapannāyai-unto one who has surrendered; abhayam-fearlessness; dātum-to give; arhasi-you deserve.

Śrī Devahūti said: My lord, you have fulfilled all the promises you gave me, yet because I am your surrendered soul, you should give me fearlessness too.

Devahūti requested her husband to grant her something without fear. As a wife, she was a fully surrendered soul to her husband, and it is the responsibility of the husband to give his wife fearlessness. How one awards fearlessness to his subordinate is mentioned in the Fifth Canto of Śrīmad-Bhāgavatam. One who cannot get free from the clutches of death is dependent, and he should not become a spiritual master, nor a husband, nor a kinsman, nor a father, nor a mother, etc. It is the duty of the superior to give fearlessness to the subordinate. To take charge of someone, therefore, either as father, mother, spiritual master, relative or husband, one must accept the responsibility to give his ward freedom from the fearful situation of material existence. Material existence is always fearful and full of anxiety. Devahūti is saying, "You have given me all sorts of material comforts by your yogic power, and since you are now prepared to go away, you must give me your last award so that I may get free from this material, conditional life."

TEXT 52

brahman duhitṛbhis tubhyaṁ

vimṛgyāḥ patayaḥ samāḥ

kaścit syān me viśokāya

tvayi pravrajite vanam

SYNONYMS

brahman-my dear brāhmaṇa; duhitṛbhiḥ-by the daughters themselves; tubhyam-for you; vimṛgyāḥ-to be found out; patayaḥ-husbands; samāḥ-suitable; kaścit-someone; syāt-there should be; me-my; viśokāya-for solace; tvayi-when you; pravrajite-departed; vanam-to the forest.

My dear brāhmaṇa, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyāsī?

It is said that the father himself becomes the son in another form. The father and son are therefore considered to be nondifferent. A widow who has her son is actually not a widow, because she has the representative of her husband. Similarly, Devahūti is indirectly asking Kardama Muni to leave a representative so that in his absence she might be relieved of her anxieties by a suitable son. A householder is not expected to remain at home for all his days. After getting his sons and daughters married, a householder can retire from household life, leaving his wife in the charge of the grown-up sons. That is the social convention of the Vedic system. Devahūti is indirectly asking that in his absence from home there be at least one male child to give her relief from her anxieties. This relief means spiritual instruction. Relief does not mean material comforts. Material comforts will end with the end of the body, but spiritual instruction will not end; it will go on with the spirit soul. Instruction in spiritual advancement is necessary, but without having a worthy son, how could Devahūti advance in spiritual knowledge? It is the duty of the husband to liquidate his debt to his wife. The wife gives her sincere service to the husband, and he becomes indebted to her because one cannot accept service from his subordinate without giving him something in exchange. The spiritual master cannot accept service from a disciple without awarding him spiritual instruction. That is the reciprocation of love and duty. Thus Devahūti reminds her husband, Kardama Muni, that she has rendered him faithful service. Even considering the situation on the basis of liquidating his debt toward his wife, he must give a male child before he leaves. Indirectly, Devahūti requests her husband to remain at home a few days more, or at least until a male child is born.

TEXT 53

etāvatālaṁ kālena

vyatikrāntena me prabho

indriyārtha-prasaṅgena

parityakta-parātmanaḥ

SYNONYMS

etāvatā-so much; alam-for nothing; kālena-time; vyatikrāntena-passed by; me-my; prabho-O my lord; indriya-artha-sense gratification; prasaṅgena-in the matter of indulging; parityakta-disregarding; para-ātmanaḥ-knowledge of the Supreme Lord.

Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord.

Human life is not meant to be wasted, like that of the animals, in sense gratificatory activities. Animals always engage in sense gratification-eating, sleeping, fearing and mating-but that is not the engagement of the human being, although, because of the material body, there is need of sense gratification according to a regulative principle. So, in effect, Devahūti said to her husband: "So far we have these daughters, and we have enjoyed material life in the aerial mansion, traveling all over the universe. These boons have come by your grace, but they have all been for sense gratification. Now there must be something for my spiritual advancement."

TEXT 54

indriyārtheṣu sajjantyā

prasaṅgas tvayi me kṛtaḥ

ajānantyā paraṁ bhāvaṁ

tathāpy astv abhayāya me

SYNONYMS

indriya-artheṣu-to sense gratification; sajjantyā-being attached; prasaṅgaḥ-affinity; tvayi-for you; me-by me; kṛtaḥ-was done; ajānantyā-not knowing; param bhāvam-your transcendent situation; tathā api-nonetheless; astu-let it be; abhayāya-for fearlessness; me-my.

Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear.

Devahūti is lamenting her position. As a woman, she had to love someone. Somehow or other, she came to love Kardama Muni, but without knowing of his spiritual advancement. Kardama Muni could understand Devahūti's heart; generally all women desire material enjoyment. They are called less intelligent because they are mostly prone to material enjoyment. Devahūti laments because her husband had given her the best kind of material enjoyment, but she did not know that he was so advanced in spiritual realization. Her plea was that even though she did not know the glories of her great husband, because she had taken shelter of him she must be delivered from material entanglement. Association with a great personality is most important. In Caitanya-caritāmṛta Lord Caitanya says that sādhu-saṅga, the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life. As a woman, as an ordinary wife, Devahūti became attached to Kardama Muni in order to satisfy her sense enjoyment and other material necessities, but actually she associated with a great personality. Now she understood this, and she wanted to utilize the advantage of the association of her great husband.

TEXT 55

saṅgo yaḥ saṁsṛter hetur

asatsu vihito 'dhiyā

sa eva sādhuṣu kṛto

niḥsaṅgatvāya kalpate

SYNONYMS

saṅgaḥ-association; yaḥ-which; saṁsṛteḥ-of the cycle of birth and death; hetuḥ-the cause; asatsu-with those engaged in sense gratification; vihitaḥ-done; adhiyā-through ignorance; saḥ-the same thing; eva-certainly; sādhuṣu-with saintly persons; kṛtaḥ-performed; niḥsaṅgatvāya-to liberation; kalpate-leads.

Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.

The association of a saintly person in any way bears the same result. For example, Lord Kṛṣṇa met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopīs were attached to Kṛṣṇa for sense attractions, and yet they became first-class devotees of the Lord. Kaṁsa, Śiśupāla, Dantavakra and other demons, however, were related to Kṛṣṇa as enemies. But whether they associated with Kṛṣṇa as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation. That is the result of association with the Lord. Even if one does not understand who He is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm. Devahūti expressed her gratefulness, for although she wanted to associate with Kardama Muni only for sense gratification, because he was spiritually great she was sure to be liberated by his benediction.

TEXT 56

neha yat karma dharmāya

na virāgāya kalpate

na tīrtha-pada-sevāyai

jīvann api mṛto hi saḥ

SYNONYMS

na-not; iha-here; yat-which; karma-work; dharmāya-for perfection of religious life; na-not; virāgāya-for detachment; kalpate-leads; na-not; tīrtha-pada-of the Lord's lotus feet; sevāyai-to devotional service; jīvan-living; api-although; mṛtaḥ-dead; hi-indeed; saḥ-he.

Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.

Devahūti's statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gītā, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Kṛṣṇa consciousness is considered useless.

TEXT 57

sāhaṁ bhagavato nūnaṁ

vañcitā māyayā dṛḍham

yat tvāṁ vimuktidaṁ prāpya

na mumukṣeya bandhanāt

SYNONYMS

sā-that very person; aham-I am; bhagavataḥ-of the Lord; nūnam-surely; vañcitā-cheated; māyayā-by the illusory energy; dṛḍham-solidly; yat-because; tvām-you; vimukti-dam-who gives liberation; prāpya-having attained; na mumukṣeya-I have not sought liberation; bandhanāt-from material bondage.

My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation.

An intelligent man should utilize good opportunities. The first opportunity is the human form of life, and the second opportunity is to take birth in a suitable family where there is cultivation of spiritual knowledge; this is rarely obtained. The greatest opportunity is to have the association of a saintly person. Devahūti was conscious that she was born as the daughter of an emperor. She was sufficiently educated and cultured, and at last she got Kardama Muni, a saintly person and a great yogī, as her husband. Still, if she did not get liberation from the entanglement of material energy, then certainly she would be cheated by the insurmountable illusory energy. Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kālī or Durgā for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Māyā, or Durgā, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jñāna-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gītā sva-karmaṇā tam abhyarcya: one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his ability.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Devahūti's Lamentation."

Chapter Twenty-four

The Renunciation of Kardama Muni

TEXT 1

maitreya uvāca

nirveda-vādinīm evaṁ

manor duhitaraṁ muniḥ

dayāluḥ śālinīm āha

śuklābhivyāhṛtaṁ smaran

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; nirveda-vādinīm-who was speaking words full of renunciation; evam-thus; manoḥ-of Svāyambhuva Manu; duhitaram-to the daughter; muniḥ-the sage Kardama; dayāluḥ-merciful; śālinīm-who was worthy of praise; āha-replied; śukla-by Lord Viṣṇu; abhivyāhṛtam-what was said; smaran-recalling.

Recalling the words of Lord Viṣṇu, the merciful sage Kardama replied as follows to Svāyambhuva Manu's praiseworthy daughter, Devahūti, who was speaking words full of renunciation.

TEXT 2

ṛṣir uvāca

mā khido rāja-putrīttham

ātmānaṁ praty anindite

bhagavāṁs te 'kṣaro garbham

adūrāt samprapatsyate

SYNONYMS

ṛṣiḥ uvāca-the sage said; mā khidaḥ-do not be disappointed; rāja-putri-O princess; ittham-in this way; ātmānam-yourself; prati-toward; anindite-O praiseworthy Devahūti; bhagavān-the Supreme Personality of Godhead; te-your; akṣaraḥ-infallible; garbham-womb; adūrāt-without delay; samprapatsyate-will enter.

The sage said: Do not be disappointed with yourself, O princess. You are actually praiseworthy. The infallible Supreme Personality of Godhead will shortly enter your womb as your son.

Kardama Muni encouraged his wife not to be sorry, thinking herself unfortunate, because the Supreme Personality of Godhead, by His incarnation, was going to come from her body.

TEXT 3

dhṛta-vratāsi bhadraṁ te

damena niyamena ca

tapo-draviṇa-dānaiś ca

śraddhayā ceśvaraṁ bhaja

SYNONYMS

dhṛta-vratā asi-you have undertaken sacred vows; bhadram te-may God bless you; damena-by control of the senses; niyamena-by religious observances; ca-and; tapaḥ-austerities; draviṇa-of money; dānaiḥ-by giving in charity; ca-and; śraddhayā-with great faith; ca-and; īśvaram-the Supreme Lord; bhaja-worship.

You have undertaken sacred vows. God will bless you. Hence you should worship the Lord with great faith, through sensory control, religious observances, austerities and gifts of your money in charity.

In order to spiritually advance or to achieve the mercy of the Lord, one must be self-controlled in the following manner: he must be restrained in sense gratification and must follow the rules and regulations of religious principles. Without austerity and penance and without sacrificing one's riches, one cannot achieve the mercy of the Supreme Lord. Kardama Muni advised his wife: "You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son."

TEXT 4

sa tvayārādhitaḥ śuklo

vitanvan māmakaṁ yaśaḥ

chettā te hṛdaya-granthim

audaryo brahma-bhāvanaḥ

SYNONYMS

saḥ-He; tvayā-by you; ārādhitaḥ-being worshiped; śuklaḥ-the Personality of Godhead; vitanvan-spreading; māmakam-my; yaśaḥ-fame; chettā-He will cut; te-your; hṛdaya-of the heart; granthim-knot; audaryaḥ-your son; brahma-knowledge of Brahman; bhāvanaḥ-teaching.

The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman.

When the Supreme Personality of Godhead comes to disseminate spiritual knowledge for the benefit of all people, He generally descends as the son of a devotee, being pleased by the devotee's devotional service. The Supreme Personality of Godhead is the father of everyone. No one, therefore, is His father, but by His inconceivable energy He accepts some of the devotees as His parents and descendants. It is explained here that spiritual knowledge vanquishes the knot of the heart. Matter and spirit are knotted by false ego. This identification of oneself with matter, which is called hṛdaya-granthi, exists for all conditioned souls, and it becomes more and more tightened when there is too much affection for sex life. The explanation was given by Lord Ṛṣabha to His sons that this material world is an atmosphere of attraction between male and female. That attraction takes the shape of a knot in the heart, and by material affection it becomes still more tight. For people who hanker after material possessions, society, friendship and love, this knot of affection becomes very strong. It is only by brahma-bhāvana-the instruction by which spiritual knowledge is enhanced-that the knot in the heart is cut to pieces. No material weapon is needed to cut this knot, but it requires bona fide spiritual instruction. Kardama Muni instructed his wife, Devahūti, that the Lord would appear as her son and disseminate spiritual knowledge to cut the knot of material identification.

TEXT 5

maitreya uvāca

devahūty api sandeśaṁ

gauraveṇa prajāpateḥ

samyak śraddhāya puruṣaṁ

kūṭa-stham abhajad gurum

SYNONYMS

maitreyaḥ uvāca-Maitreya said; devahūtī-Devahūti; api-also; sandeśam-the direction; gauraveṇa-with great respect; prajāpateḥ-of Kardama; samyak-complete; śraddhāya-having faith in; puruṣam-the Supreme Personality of Godhead; kūṭa-stham-situated in everyone's heart; abhajat-worshiped; gurum-most worshipable.

Śrī Maitreya said: Devahūti was fully faithful and respectful toward the direction of her husband, Kardama, who was one of the Prajāpatis, or generators of human beings in the universe. O great sage, she thus began to worship the master of the universe, the Supreme Personality of Godhead, who is situated in everyone's heart.

This is the process of spiritual realization; one has to receive instruction from a bona fide spiritual master. Kardama Muni was Devahūti's husband, but because he instructed her on how to achieve spiritual perfection, he naturally became her spiritual master also. There are many instances wherein the husband becomes the spiritual master. Lord Śiva also is the spiritual master of his consort, Pārvatī. A husband should be so enlightened that he should become the spiritual master of his wife in order to enlighten her in the advancement of Kṛṣṇa consciousness. Generally strī, or woman, is less intelligent than man; therefore, if the husband is intelligent enough, the woman gets a great opportunity for spiritual enlightenment.

Here it is clearly said (samyak śraddhāya) that with great faith one should receive knowledge from the spiritual master and with great faith execute the performance of service. Śrīla Viśvanātha Cakravartī Ṭhākura, in his commentary on Bhagavad-gītā, has especially stressed the instruction of the spiritual master. One should accept the instruction of the spiritual master as one's life and soul. Whether one is liberated or not liberated, one should execute the instruction of the spiritual master with great faith. It is also stated that the Lord is situated in everyone's heart. One does not have to seek the Lord outside; He is already there. One simply has to concentrate on one's worship in good faith, as instructed by the bona fide spiritual master, and one's efforts will come out successfully. It is also clear that the Supreme Personality of Godhead does not appear as an ordinary child; He appears as He is. As stated in Bhagavad-gītā, He appears by His own internal potency, ātmā-māyā. And how does He appear? He appears when pleased by the worship of a devotee. A devotee may ask the Lord to appear as her son. The Lord is already sitting within the heart, and if He comes out from the body of a devotee it does not mean that the particular woman becomes His mother in the material sense. He is always there, but in order to please His devotee, He appears as her son.

TEXT 6

tasyāṁ bahu-tithe kāle

bhagavān madhusūdanaḥ

kārdamaṁ vīryam āpanno

jajñe 'gnir iva dāruṇi

SYNONYMS

tasyām-in Devahūti; bahu-tithe kāle-after many years; bhagavān-the Supreme Personality of Godhead; madhu-sūdanaḥ-the killer of the demon Madhu; kārdamam-of Kardama; vīryam-the semen; āpannaḥ-entered; jajñe-He appeared; agniḥ-fire; iva-like; dāruṇi-in wood.

After many, many years, the Supreme Personality of Godhead, Madhusūdana, the killer of the demon Madhu, having entered the semen of Kardama, appeared in Devahūti just as fire comes from wood in a sacrifice.

It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee's semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu's palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu's palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ-He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of Devahūti.

TEXT 7

avādayaṁs tadā vyomni

vāditrāṇi ghanāghanāḥ

gāyanti taṁ sma gandharvā

nṛtyanty apsaraso mudā

SYNONYMS

avādayan-sounded; tadā-at that time; vyomni-in the sky; vāditrāṇi-musical instruments; ghanāghanāḥ-the rain clouds; gāyanti-sang; tam-to Him; sma-certainly; gandharvāḥ-the Gandharvas; nṛtyanti-danced; apsarasaḥ-the Apsarās; mudā-in joyful ecstasy.

At the time of His descent on earth, demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsarās danced in joyful ecstasy.

TEXT 8

petuḥ sumanaso divyāḥ

khe-carair apavarjitāḥ

praseduś ca diśaḥ sarvā

ambhāṁsi ca manāṁsi ca

SYNONYMS

petuḥ-fell; sumanasaḥ-flowers; divyāḥ-beautiful; khe-caraiḥ-by the demigods who fly in the sky; apavarjitāḥ-dropped; praseduḥ-became satisfied; ca-and; diśaḥ-directions; sarvāḥ-all; ambhāṁsi-waters; ca-and; manāṁsi-minds; ca-and.

At the time of the Lord's appearance, the demigods flying freely in the sky showered flowers. All the directions, all the waters and everyone's mind became very satisfied.

It is learned herewith that in the higher sky there are living entities who can travel through the air without being hampered. Although we can travel in outer space, we are hampered by so many impediments, but they are not. We learn from the pages of Śrīmad-Bhāgavatam that the inhabitants of the planet called Siddhaloka can travel in space from one planet to another without impediment. They showered flowers on the earth when Lord Kapila, the son of Kardama, appeared.

TEXT 9

tat kardamāśrama-padaṁ

sarasvatyā pariśritam

svayambhūḥ sākam ṛṣibhir

marīcy-ādibhir abhyayāt

SYNONYMS

tat-that; kardama-of Kardama; āśrama-padam-to the place of the hermitage; sarasvatyā-by the River Sarasvatī; pariśritam-surrounded; svayambhūḥ-Brahmā (the self-born); sākam-along with; ṛṣibhiḥ-the sages; marīci-the great sage Marīci; ādibhiḥ-and others; abhyayāt-he came there.

Brahmā, the first-born living being, went along with Marīci and other sages to the place of Kardama's hermitage, which was surrounded by the River Sarasvatī.

Brahmā is called Svayambhū because he is not born of any material father and mother. He is the first living creature and is born from the lotus which grows from the abdomen of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū, self-born.

TEXT 10

bhagavantaṁ paraṁ brahma

sattvenāṁśena śatru-han

tattva-saṅkhyāna-vijñaptyai

jātaṁ vidvān ajaḥ svarāṭ

SYNONYMS

bhagavantam-the Lord; param-supreme; brahma-Brahman; sattvena-having an uncontaminated existence; aṁśena-by a plenary portion; śatru-han-O killer of the enemy, Vidura; tattva-saṅkhyāna-the philosophy of the twenty-four material elements; vijñaptyai-for explaining; jātam-appeared; vidvān-knowing; ajaḥ-the unborn (Lord Brahmā); sva-rāṭ-independent.

Maitreya continued: O killer of the enemy, the unborn Lord Brahmā, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahūti just to explain the complete state of knowledge known as sāṅkhya-yoga.

In Bhagavad-gītā, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedānta-sūtra, and He is the perfect knower of Vedānta-sūtra. Similarly, the Sāṅkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sāṅkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sāṅkhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahmā could understand this fact because he is svarāṭ, almost independent in receiving knowledge. He is called svarāṭ because he did not go to any school or college to learn but learned everything from within. Because Brahmā is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahmā acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svarāṭ and aja.

Another important point is stated here. Sattvenāṁśena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuṇṭha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called śuddha-sattva, pure goodness. Another name for śuddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word aṁśena also indicates that the Supreme Personality of Godhead, Kṛṣṇa, appeared as Kapiladeva in a portion of His portion. God expands either as kalā or as aṁśa. Aṁśa means "direct expansion," and kalā means "expansion of the expansion." There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another-but still the candle from which the others are lit is called the original. Kṛṣṇa, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes.

TEXT 11

sabhājayan viśuddhena

cetasā tac-cikīrṣitam

prahṛṣyamāṇair asubhiḥ

kardamaṁ cedam abhyadhāt

SYNONYMS

sabhājayan-worshiping; viśuddhena-pure; cetasā-with a heart; tat-of the Supreme Personality of Godhead; cikīrṣitam-the intended activities; prahṛṣyamāṇaiḥ-gladdened; asubhiḥ-with senses; kardamam-to Kardama Muni; ca-and Devahūti; idam-this; abhyadhāt-spoke.

After worshiping the Supreme Lord with gladdened senses and a pure heart for His intended activities as an incarnation, Brahmā spoke as follows to Kardama and Devahūti.

As explained in Bhagavad-gītā, Fourth Chapter, anyone who understands the transcendental activities, the appearance and the disappearance of the Supreme Personality of Godhead is to be considered liberated. Brahmā, therefore, is a liberated soul. Although he is in charge of this material world, he is not exactly like the common living entity. Since he is liberated from the majority of the follies of the common living entities, he was in knowledge of the appearance of the Supreme Personality of Godhead, and he therefore worshiped the Lord's activities, and with a glad heart he also praised Kardama Muni because the Supreme Personality of Godhead, as Kapila, had appeared as his son. One who can become the father of the Supreme Personality of Godhead is certainly a great devotee. There is a verse spoken by a brāhmaṇa in which he says that he does not know what the Vedas and what the purāṇas are, but while others might be interested in the Vedas or purāṇas, he is interested in Nanda Mahārāja, who appeared as the father of Kṛṣṇa. The brāhmaṇa wanted to worship Nanda Mahārāja because the Supreme Personality of Godhead, as a child, crawled in the yard of his house. These are some of the good sentiments of devotees. If a recognized devotee brings forth the Supreme Personality of Godhead as his son, how he should be praised! Brahmā, therefore, not only worshiped the incarnation of Godhead Kapila but also praised His so-called father, Kardama Muni.

TEXT 12

brahmovāca

tvayā me 'pacitis tāta

kalpitā nirvyalīkataḥ

yan me sañjagṛhe vākyaṁ

bhavān mānada mānayan

SYNONYMS

brahmā-Lord Brahmā; uvāca-said; tvayā-by you; me-my; apacitiḥ-worship; tāta-O son; kalpitā-is accomplished; nirvyalīkataḥ-without duplicity; yat-since; me-my; sañjagṛhe-have completely accepted; vākyam-instructions; bhavān-you; māna-da-O Kardama (one who offers honor to others); mānayan-respecting.

Lord Brahmā said: My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me.

Lord Brahmā, as the first living entity within the universe, is supposed to be the spiritual master of everyone, and he is also the father, the creator, of all beings. Kardama Muni is one of the Prajāpatis, or creators of the living entities, and he is also a son of Brahmā. Brahmā praises Kardama because he carried out the orders of the spiritual master in toto and without cheating. A conditioned soul in the material world has the disqualification of cheating. He has four disqualifications: he is sure to commit mistakes, he is sure to be illusioned, he is prone to cheat others, and his senses are imperfect. But if one carries out the order of the spiritual master by disciplic succession, or the paramparā system, he overcomes the four defects. Therefore, knowledge received from the bona fide spiritual master is not cheating. Any other knowledge which is manufactured by the conditioned soul is cheating only. Brahmā knew well that Kardama Muni exactly carried out the instructions received from him and that he actually honored his spiritual master. To honor the spiritual master means to carry out his instructions word for word.

TEXT 13

etāvaty eva śuśrūṣā

kāryā pitari putrakaiḥ

bāḍham ity anumanyeta

gauraveṇa guror vacaḥ

SYNONYMS

etāvatī-to this extent; eva-exactly; śuśrūṣā-service; kāryā-ought to be rendered; pitari-to the father; putrakaiḥ-by the sons; bāḍham iti-accepting, "Yes, sir"; anumanyeta-he should obey; gauraveṇa-with due deference; guroḥ-of the guru; vacaḥ-commands.

Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due deference, saying, "Yes, sir."

Two words in this verse are very important; one word is pitari, and another word is guroḥ. The son or disciple should accept the words of his spiritual master and father without hesitation. Whatever the father and the spiritual master order should be taken without argument: "Yes." There should be no instance in which the disciple or the son says, "This is not correct. I cannot carry it out." When he says that, he is fallen. The father and the spiritual master are on the same platform because a spiritual master is the second father. The higher classes are called dvija, twice-born. Whenever there is a question of birth, there must be a father. The first birth is made possible by the actual father, and the second birth is made possible by the spiritual master. Sometimes the father and the spiritual master may be the same man, and sometimes they are different men. In any case, the order of the father or the order of the spiritual master must be carried out without hesitation, with an immediate yes. There should be no argument. That is real service to the father and to the spiritual master. Viśvanātha Cakravartī Ṭhākura has stated that the order of the spiritual master is the life and soul of the disciples. As a man cannot separate his life from his body, a disciple cannot separate the order of the spiritual master from his life. If a disciple follows the instruction of the spiritual master in that way, he is sure to become perfect. This is confirmed in the Upaniṣads: the import of Vedic instruction is revealed automatically only to one who has implicit faith in the Supreme Personality of Godhead and in his spiritual master. One may be materially considered an illiterate man, but if he has faith in the spiritual master as well as in the Supreme Personality of Godhead, then the meaning of scriptural revelation is immediately manifested before him.

TEXT 14

imā duhitaraḥ satyas

tava vatsa sumadhyamāḥ

sargam etaṁ prabhāvaiḥ svair

bṛṁhayiṣyanty anekadhā

SYNONYMS

imāḥ-these; duhitaraḥ-daughters; satyaḥ-chaste; tava-your; vatsa-O my dear son; su-madhyamāḥ-thin-waisted; sargam-creation; etam-this; prabhāvaiḥ-by descendants; svaiḥ-their own; bṛṁhayiṣyanti-they will increase; aneka-dhā-in various ways.

Lord Brahmā then praised Kardama Muni's nine daughters, saying: All your thin-waisted daughters are certainly very chaste. I am sure they will increase this creation by their own descendants in various ways.

In the beginning of creation, Brahmā was concerned more or less with increasing the population, and when he saw that Kardama Muni had already begotten nine nice daughters, he was hopeful that through the daughters many children would come who would take charge of the creative principle of the material world. He was therefore happy to see them. The word sumadhyamā means "a good daughter of a beautiful woman." If she has a thin waist, a woman is considered very beautiful. All the daughters of Kardama Muni were of the same beautiful feature.

TEXT 15

atas tvam ṛṣi-mukhyebhyo

yathā-śīlaṁ yathā-ruci

ātmajāḥ paridehy adya

vistṛṇīhi yaśo bhuvi

SYNONYMS

ataḥ-therefore; tvam-you; ṛṣi-mukhyebhyaḥ-unto the foremost sages; yathā-śīlam-according to temperament; yathā-ruci-according to taste; ātma-jāḥ-your daughters; paridehi-please give away; adya-today; vistṛṇīhi-spread; yaśaḥ-fame; bhuvi-over the universe.

Therefore, today please give away your daughters to the foremost of the sages, with due regard for the girls' temperaments and likings, and thereby spread your fame all over the universe.

The nine principal ṛṣis, or sages, are Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and Atharvā. All these ṛṣis are most important, and Brahmā desired that the nine daughters already born of Kardama Muni be handed over to them. Here two words are used very significantly-yathā-śīlam and yathā-ruci. The daughters should be handed over to the respective ṛṣis, not blindly, but according to the combination of character and taste. That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. Even about forty years ago, in Indian marriages, the taste and character of the boy and girl were first of all matched, and then they were allowed to marry. This was done under the direction of the respective parents. The parents used to astrologically determine the character and tastes of the boy and girl, and when they corresponded, the match was selected: "This girl and this boy are just suitable, and they should be married." Other considerations were less important. The same system was also advised in the beginning of the creation by Brahmā: "Your daughters should be handed over to the ṛṣis according to taste and character."

According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy is godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce.

It is foretold in the Twelfth Canto of the Bhāgavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.

TEXT 16

vedāham ādyaṁ puruṣam

avatīrṇaṁ sva-māyayā

bhūtānāṁ śevadhiṁ dehaṁ

bibhrāṇaṁ kapilaṁ mune

SYNONYMS

veda-know; aham-I; ādyam-the original; puruṣam-enjoyer; avatīrṇam-incarnated; sva-māyayā-by His own internal energy; bhūtānām-of all the living entities; śevadhim-the bestower of all desired, who is just like a vast treasure; deham-the body; bibhrāṇam-assuming; kapilam-Kapila Muni; mune-O sage Kardama.

O Kardama, I know that the original Supreme Personality of Godhead has now appeared as an incarnation by His internal energy. He is the bestower of all desired by the living entities, and He has now assumed the body of Kapila Muni.

In this verse we find the words puruṣam avatīrṇaṁ sva-māyayā. The Supreme Personality of Godhead is everlastingly, eternally the form of puruṣa, the predominator or enjoyer, and when He appears He never accepts anything of this material energy. The spiritual world is a manifestation of His personal, internal potency, whereas the material world is a manifestation of His material, or differentiated, energy. The word sva-māyayā, "by His own internal potency," indicates that whenever the Supreme Personality of Godhead descends, He comes in His own energy. He may assume the body of a human being, but that body is not material. In Bhagavad-gītā, therefore, it is clearly stated that only fools and rascals, mūḍhas, consider the body of Kṛṣṇa to be the body of a common human being. The word śevadhim means that He is the original bestower of all the necessities of life upon the living entities. In the Vedas also it is stated that He is the chief living entity and that He bestows all the desired necessities of other living entities. Because He is the bestower of the necessities of all others, He is called God. The Supreme is also a living entity; He is not impersonal. As we are individual, the Supreme Personality of Godhead is also individual-but He is the supreme individual. That is the difference between God and the ordinary living entities.

TEXT 17

jñāna-vijñāna-yogena

karmaṇām uddharan jaṭāḥ

hiraṇya-keśaḥ padmākṣaḥ

padma-mudrā-padāmbujaḥ

SYNONYMS

jñāna-of scriptural knowledge; vijñāna-and application; yogena-by means of mystic yoga; karmaṇām-of material actions; uddharan-uprooting; jaṭāḥ-the roots; hiraṇya-keśaḥ-golden hair; padma-akṣaḥ-lotus-eyed; padma-mudrā-marked with the sign of the lotus; pada-ambujaḥ-having lotus feet.

By mystic yoga and the practical application of knowledge from the scriptures, Kapila Muni, who is characterized by His golden hair, His eyes just like lotus petals and His lotus feet, which bear the marks of lotus flowers, will uproot the deep-rooted desire for work in this material world.

In this verse the activities and bodily features of Kapila Muni are very nicely described. The activities of Kapila Muni are forecast herein: He will present the philosophy of Sāṅkhya in such a way that by studying His philosophy people will be able to uproot the deep-rooted desire for karma, fruitive activities. Everyone in this material world engages in achieving the fruits of his labor. A man tries to be happy by achieving the fruits of his own honest labor, but actually he becomes more and more entangled. One cannot get out of this entanglement unless he has perfect knowledge, or devotional service.

Those who are trying to get out of the entanglement by speculation are also doing their best, but in the Vedic scriptures we find that if one has taken to the devotional service of the Lord in Kṛṣṇa consciousness, he can very easily uproot the deep-rooted desire for fruitive activities. Sāṅkhya philosophy will be broadcast by Kapila Muni for that purpose. His bodily features are also described herein. Jñāna does not refer to ordinary research work. Jñāna entails receiving knowledge from the scriptures through the spiritual master by disciplic succession. In the modern age there is a tendency to do research by mental speculation and concoction. But the man who speculates forgets that he himself is subject to the four defects of nature: he is sure to commit mistakes, his senses are imperfect, he is sure to fall into illusion, and he is cheating. Unless one has perfect knowledge from disciplic succession, he simply puts forth some theories of his own creation; therefore he is cheating people. Jñāna means knowledge received through disciplic succession from the scriptures, and vijñāna means practical application of such knowledge. Kapila Muni's Sāṅkhya system of philosophy is based on jñāna and vijñāna.

TEXT 18

eṣa mānavi te garbhaṁ

praviṣṭaḥ kaiṭabhārdanaḥ

avidyā-saṁśaya-granthiṁ

chittvā gāṁ vicariṣyati

SYNONYMS

eṣaḥ-the same Supreme Personality of Godhead; mānavi-O daughter of Manu; te-your; garbham-womb; praviṣṭaḥ-has entered; kaiṭabha-ardanaḥ-the killer of the demon Kaiṭabha; avidyā-of ignorance; saṁśaya-and of doubt; granthim-the knot; chittvā-cutting off; gām-the world; vicariṣyati-He will travel over.

Lord Brahmā then told Devahūti: My dear daughter of Manu, the same Supreme Personality of Godhead who killed the demon Kaiṭabha is now within your womb. He will cut off all the knots of your ignorance and doubt. Then He will travel all over the world.

Here the word avidyā is very significant. Avidyā means forgetfulness of one's identity. Every one of us is a spirit soul, but we have forgotten. We think, "I am this body." This is called avidyā. Saṁśaya-granthi means "doubtfulness." The knot of doubtfulness is tied when the soul identifies with the material world. That knot is also called ahaṅkāra, the junction of matter and spirit. By proper knowledge received from the scriptures in disciplic succession and by proper application of that knowledge, one can free himself from this binding combination of matter and spirit. Brahmā assures Devahūti that her son will enlighten her, and after enlightening her He will travel all over the world, distributing the system of Sāṅkhya philosophy.

The word saṁśaya means "doubtful knowledge." Speculative and pseudo yogic knowledge is all doubtful. At the present moment the so-called yoga system is prosecuted on the understanding that by agitation of the different stations of the bodily construction one can find that he is God. The mental speculators think similarly, but they are all doubtful. Real knowledge is expounded in Bhagavad-gītā: "Just become Kṛṣṇa conscious. Just worship Kṛṣṇa and become a devotee of Kṛṣṇa." That is real knowledge, and anyone who follows that system becomes perfect without a doubt.

TEXT 19

ayaṁ siddha-gaṇādhīśaḥ

sāṅkhyācāryaiḥ susammataḥ

loke kapila ity ākhyāṁ

gantā te kīrti-vardhanaḥ

SYNONYMS

ayam-this Personality of Godhead; siddha-gaṇa-of the perfected sages; adhīśaḥ-the head; sāṅkhya-ācāryaiḥ-by ācāryas expert in Sāṅkhya philosophy; su-sammataḥ-approved according to Vedic principles; loke-in the world; kapilaḥ iti-as Kapila; ākhyām-celebrated; gantā-He will go about; te-your; kīrti-fame; vardhanaḥ-increasing.

Your son will be the head of all the perfected souls. He will be approved by the ācāryas expert in disseminating real knowledge, and among the people He will be celebrated by the name Kapila. As the son of Devahūti, He will increase your fame.

Sāṅkhya philosophy is the philosophical system enunciated by Kapila, the son of Devahūti. The other Kapila, who is not the son of Devahūti, is an imitation. This is the statement of Brahmā, and because we belong to Brahmā's disciplic succession we should accept his statement that the real Kapila is the son of Devahūti and that real Sāṅkhya philosophy is the system of philosophy which He introduced and which will be accepted by the ācāryas, the directors of spiritual discipline. The word susammata means "accepted by persons who are counted upon to give their good opinion."

TEXT 20

maitreya uvāca

tāv āśvāsya jagat-sraṣṭā

kumāraiḥ saha-nāradaḥ

haṁso haṁsena yānena

tri-dhāma-paramaṁ yayau

SYNONYMS

maitreyaḥ uvāca-Maitreya said; tau-the couple; āśvāsya-having reassured; jagat-sraṣṭā-the creator of the universe; kumāraiḥ-along with the Kumāras; saha-nāradaḥ-with Nārada; haṁsaḥ-Lord Brahmā; haṁsena yānena-by his swan carrier; tri-dhāma-paramam-to the highest planetary system; yayau-went.

Śrī Maitreya said: After thus speaking to Kardama Muni and his wife Devahūti, Lord Brahmā, the creator of the universe, who is also known as Haṁsa, went back to the highest of the three planetary systems on his swan carrier with the four Kumāras and Nārada.

The words haṁsena yānena are very significant here. Haṁsa-yāna, the airplane by which Brahmā travels all over outer space, resembles a swan. Brahmā is also known as Haṁsa because he can grasp the essence of everything. His abode is called tri-dhāma-paramam. There are three divisions of the universe-the upper planetary system, the middle planetary system and the lower planetary system-but his abode is above even Siddhaloka, the upper planetary system. He returned to his own planet with the four Kumāras and Nārada because they were not going to be married. The other ṛṣis who came with him, such as Marīci and Atri, remained there because they were to be married to the daughters of Kardama, but his other sons- Sanat, Sanaka, Sanandana, Sanātana and Nārada-went back with him in his swan-shaped airplane. The four Kumāras and Nārada are naiṣṭhika-brahmacārīs. Naiṣṭhika-brahmacārī refers to one who never wastes his semen at any time. They were not to attend the marriage ceremony of their other brothers, Marīci and the other sages, and therefore they went back with their father, Haṁsa.

TEXT 21

gate śata-dhṛtau kṣattaḥ

kardamas tena coditaḥ

yathoditaṁ sva-duhitṝḥ

prādād viśva-sṛjāṁ tataḥ

SYNONYMS

gate-after he departed; śata-dhṛtau-Lord Brahmā; kṣattaḥ-O Vidura; kardamaḥ-Kardama Muni; tena-by him; coditaḥ-ordered; yathā-uditam-as told; sva-duhitṝḥ-his own daughters; prādāt-handed over; viśva-sṛjām-to the creators of the world's population; tataḥ-thereafter.

O Vidura, after the departure of Brahmā, Kardama Muni, having been ordered by Brahmā, handed over his nine daughters, as instructed, to the nine great sages who created the population of the world.

TEXTS 22–23

marīcaye kalāṁ prādād

anasūyām athātraye

śraddhām aṅgirase 'yacchat

pulastyāya havirbhuvam

pulahāya gatiṁ yuktāṁ

kratave ca kriyāṁ satīm

khyātiṁ ca bhṛgave 'yacchad

vasiṣṭhāyāpy arundhatīm

SYNONYMS

marīcaye-unto Marīci; kalām-Kalā; prādāt-he handed over; anasūyām-Anasūyā; atha-then; atraye-unto Atri; śraddhām-Śraddhā; aṅgirase-unto Aṅgirā; ayacchat-he gave away; pulastyāya-unto Pulastya; havirbhuvam-Havirbhū; pulahāya-unto Pulaha; gatim-Gati; yuktām-suitable; kratave-unto Kratu; ca-and; kriyām-Kriyā; satīm-virtuous; khyātim-Khyāti; ca-and; bhṛgave-unto Bhṛgu; ayacchat-he gave away; vasiṣṭhāya-unto the sage Vasiṣṭha; api-also; arundhatīm-Arundhatī.

Kardama Muni handed over his daughter Kalā to Marīci, and another daughter, Anasūyā, to Atri. He delivered Śraddhā to Aṅgirā, and Havirbhū to Pulastya. He delivered Gati to Pulaha, the chaste Kriyā to Kratu, Khyāti to Bhṛgu, and Arundhatī to Vasiṣṭha.

TEXT 24

atharvaṇe 'dadāc chāntiṁ

yayā yajño vitanyate

viprarṣabhān kṛtodvāhān

sadārān samalālayat

SYNONYMS

atharvaṇe-to Atharvā; adadāt-he gave away; śāntim-Śānti; yayā-by whom; yajñaḥ-sacrifice; vitanyate-is performed; vipra-ṛṣabhān-the foremost brāhmaṇas; kṛta-udvāhān-married; sa-dārān-with their wives; samalālayat-maintained them.

He delivered Śānti to Atharvā. Because of Śānti, sacrificial ceremonies are well performed. Thus he got the foremost brāhmaṇas married, and he maintained them along with their wives.

TEXT 25

tatas ta ṛṣayaḥ kṣattaḥ

kṛta-dārā nimantrya tam

prātiṣṭhan nandim āpannāḥ

svaṁ svam āśrama-maṇḍalam

SYNONYMS

tataḥ-then; te-they; ṛṣayaḥ-the sages; kṣattaḥ-O Vidura; kṛta-dārāḥ-thus married; nimantrya-taking leave of; tam-Kardama; prātiṣṭhan-they departed; nandim-joy; āpannāḥ-obtained; svam svam-each to his own; āśrama-maṇḍalam-hermitage.

Thus married, the sages took leave of Kardama and departed full of joy, each for his own hermitage, O Vidura.

TEXT 26

sa cāvatīrṇaṁ tri-yugam

ājñāya vibudharṣabham

vivikta upasaṅgamya

praṇamya samabhāṣata

SYNONYMS

saḥ-the sage Kardama; ca-and; avatīrṇam-descended; tri-yugam-Viṣṇu; ājñāya-having understood; vibudha-ṛṣabham-the chief of the demigods; vivikte-in a secluded place; upasaṅgamya-having approached; praṇamya-offering obeisances; samabhāṣata-he spoke.

When Kardama Muni understood that the Supreme Personality of Godhead, the chief of all the demigods, Viṣṇu, had descended, Kardama approached Him in a secluded place, offered obeisances and spoke as follows.

Lord Viṣṇu is called tri-yuga. He appears in three yugas-Satya, Tretā and Dvāpara-but in Kali-yuga He does not appear. From the prayers of Prahlāda Mahārāja, however, we understand that He appears garbed as a devotee in Kali-yuga. Lord Caitanya is that devotee. Kṛṣṇa appeared in the form of a devotee, but although He never disclosed Himself, Rūpa Gosvāmī could understand His identity, for the Lord cannot hide Himself from a pure devotee. Rūpa Gosvāmī detected Him when he offered his first obeisances to Lord Caitanya. He knew that Lord Caitanya was Kṛṣṇa Himself and therefore offered his obeisances with the following words: "I offer my respects to Kṛṣṇa, who has now appeared as Lord Caitanya." This is also confirmed in the prayers of Prahlāda Mahārāja: in Kali-yuga He does not directly appear, but He appears as a devotee. Viṣṇu, therefore, is known as tri-yuga. Another explanation of tri-yuga is that He has three pairs of divine attributes, namely power and affluence, piety and renown, and wisdom and dispassion. According to Śrīdhara Svāmī, His three pairs of opulences are complete riches and complete strength, complete fame and complete beauty, and complete wisdom and complete renunciation. There are different interpretations of tri-yuga, but it is accepted by all learned scholars that tri-yuga means Viṣṇu. When Kardama Muni understood that his son, Kapila, was Viṣṇu Himself, he wanted to offer his obeisances. Therefore, when Kapila was alone he offered his respects and expressed his mind as follows.

TEXT 27

aho pāpacyamānānāṁ

niraye svair amaṅgalaiḥ

kālena bhūyasā nūnaṁ

prasīdantīha devatāḥ

SYNONYMS

aho-oh; pāpacyamānānām-with those being much afflicted; niraye-in the hellish material entanglement; svaiḥ-their own; amaṅgalaiḥ-by misdeeds; kālena bhūyasā-after a long time; nūnam-indeed; prasīdanti-they are pleased; iha-in this world; devatāḥ-the demigods.

Kardama Muni said: Oh, after a long time the demigods of this universe have become pleased with the suffering souls who are in material entanglement because of their own misdeeds.

This material world is a place for suffering, which is due to the misdeeds of the inhabitants, the conditioned souls themselves. The sufferings are not extraneously imposed upon them; rather, the conditioned souls create their own suffering by their own acts. In the forest, fire takes place automatically. It is not that someone has to go there and set a fire; because of friction among various trees, fire occurs automatically. When there is too much heat from the forest fire of this material world, the demigods, including Brahmā himself, being harassed, approach the Supreme Lord, the Supreme Personality of Godhead, and appeal to Him to alleviate the condition. Then the Supreme Personality of Godhead descends. In other words, when the demigods become distressed by the sufferings of the conditioned souls, they approach the Lord to remedy the suffering, and the Personality of Godhead descends. When the Lord descends, all the demigods become enlivened. Therefore Kardama Muni said, "After many, many years of human suffering, all the demigods are now satisfied because Kapiladeva, the incarnation of Godhead, has appeared."

TEXT 28

bahu-janma-vipakvena

samyag-yoga-samādhinā

draṣṭuṁ yatante yatayaḥ

śūnyāgāreṣu yat-padam

SYNONYMS

bahu-many; janma-after births; vipakvena-which is mature; samyak-perfect; yoga-samādhinā-by trance in yoga; draṣṭum-to see; yatante-they endeavor; yatayaḥ-the yogīs; śūnya-agāreṣu-in secluded places; yat-whose; padam-feet.

After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead.

Some important things are mentioned here about yoga. The word bahu janma-vipakvena means "after many, many births of mature yoga practice." And another word, samyag-yoga-samādhinā, means "by complete practice of the yoga system." Complete practice of yoga means bhakti-yoga; unless one comes to the point of bhakti-yoga, or surrender unto the Supreme Personality of Godhead, one's yoga practice is not complete. This same point is corroborated in the Śrīmad Bhagavad-gītā. Bahūnāṁ janmanām ante: [Bg. 7.19] after many, many births, the jñānī who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement. After many, many years and many, many births of complete practice of yoga, one can see the lotus feet of the Supreme Lord in a secluded place. It is not that after one practices some sitting postures he immediately becomes perfect. One has to perform yoga a long time-"many, many births"-to become mature, and a yogī has to practice in a secluded place. One cannot practice yoga in a city or in a public park and declare that he has become God simply by some exchange of dollars. This is all bogus propaganda. Those who are actually yogīs practice in a secluded place, and after many, many births they become successful, provided they surrender unto the Supreme Personality of Godhead. This is the completion of yoga.

TEXT 29

sa eva bhagavān adya

helanaṁ na gaṇayya naḥ

gṛheṣu jāto grāmyāṇāṁ

yaḥ svānāṁ pakṣa-poṣaṇaḥ

SYNONYMS

saḥ eva-that very same; bhagavān-Supreme Personality of Godhead; adya-today; helanam-negligence; na-not; gaṇayya-considering high and low; naḥ-our; gṛheṣu-in the houses; jātaḥ-appeared; grāmyāṇām-of ordinary householders; yaḥ-He who; svānām-of His own devotees; pakṣa-poṣaṇaḥ-who supports the party.

Not considering the negligence of ordinary householders like us, that very same Supreme Personality of Godhead appears in our homes just to support His devotees.

Devotees are so affectionate toward the Personality of Godhead that although He does not appear before those who practice yoga in a secluded place even for many, many births, He agrees to appear in a householder's home where devotees engage in devotional service without material yoga practice. In other words, devotional service to the Lord is so easy that even a householder can see the Supreme Personality of Godhead as one of the members of his household, as his son, as Kardama Muni experienced. He was a householder, although a yogī, but he had the incarnation of the Supreme Personality of Godhead Kapila Muni as his son.

Devotional service is such a powerful transcendental method that it surpasses all other methods of transcendental realization. The Lord says, therefore, that He lives neither in Vaikuṇṭha nor in the heart of a yogī, but He lives where His pure devotees are always chanting and glorifying Him. The Supreme Personality of Godhead is known as bhakta-vatsala. He is never described as jñānī-vatsala or yogī-vatsala. He is always described as bhakta-vatsala because He is more inclined toward His devotees than toward other transcendentalists. In Bhagavad-gītā it is confirmed that only a devotee can understand Him as He is. Bhaktyā mām abhijānāti: [Bg. 18.55] "One can understand Me only by devotional service, not otherwise." That understanding alone is real because although jñānīs, mental speculators, can realize only the effulgence, or the bodily luster, of the Supreme Personality of Godhead, and yogīs can realize only the partial representation of the Supreme Personality of Godhead, a bhakta not only realizes Him as He is but also associates with the Personality of Godhead face to face.

TEXT 30

svīyaṁ vākyam ṛtaṁ kartum

avatīrṇo 'si me gṛhe

cikīrṣur bhagavān jñānaṁ

bhaktānāṁ māna-vardhanaḥ

SYNONYMS

svīyam-Your own; vākyam-words; ṛtam-true; kartum-to make; avatīrṇaḥ-descended; asi-You are; me gṛhe-in my house; cikīrṣuḥ-desirous of disseminating; bhagavān-the Personality of Godhead; jñānam-knowledge; bhaktānām-of the devotees; māna-the honor; vardhanaḥ-who increases.

Kardama Muni said: You, my dear Lord, who are always increasing the honor of Your devotees, have descended in my home just to fulfill Your word and disseminate the process of real knowledge.

When the Lord appeared before Kardama Muni after his mature yoga practice, He promised that He would become Kardama's son. He descended as the son of Kardama Muni in order to fulfill that promise. Another purpose of His appearance is cikīrṣur bhagavān jñānam, to distribute knowledge. Therefore, He is called bhaktānāṁ māna-vardhanaḥ, "He who increases the honor of His devotees." By distributing Sāṅkhya He would increase the honor of the devotees; therefore, Sāṅkhya philosophy is not dry mental speculation. Sāṅkhya philosophy means devotional service. How could the honor of the devotees be increased unless Sāṅkhya were meant for devotional service? Devotees are not interested in speculative knowledge; therefore, the Sāṅkhya enunciated by Kapila Muni is meant to establish one firmly in devotional service. Real knowledge and real liberation is to surrender unto the Supreme Personality of Godhead and engage in devotional service.

TEXT 31

tāny eva te 'bhirūpāṇi

rūpāṇi bhagavaṁs tava

yāni yāni ca rocante

sva-janānām arūpiṇaḥ

SYNONYMS

tāni-those; eva-truly; te-Your; abhirūpāṇi-suitable; rūpāṇi-forms; bhagavan-O Lord; tava-Your; yāni yāni-whichever; ca-and; rocante-are pleasing; sva-janānām-to Your own devotees; arūpiṇaḥ-of one with no material form.

My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms, which are pleasing to Your devotees.

In the Brahma-saṁhitā it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anādim ananta-rūpam [Bs 5.33]. The Lord is the original form, but still He has multiforms. Those multiforms are manifested by Him transcendentally, according to the tastes of His multidevotees. It is understood that once Hanumān, the great devotee of Lord Rāmacandra, said that he knew that Nārāyaṇa, the husband of Lakṣmī, and Rāma, the husband of Sītā, are one and the same, and that there is no difference between Lakṣmī and Sītā, but as for himself, he liked the form of Lord Rāma. In a similar way, some devotees worship the original form of Kṛṣṇa. When we say "Kṛṣṇa" we refer to all forms of the Lord-not only Kṛṣṇa, but Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-saṁhitā: rāmādi-mūrtiṣu. .. nānāvatāram. He already exists in multiforms, but none of the forms are material. Śrīdhara Svāmī has commented that arūpiṇaḥ, "without form," means without material form. The Lord has form, otherwise how can it be stated here, tāny eva te 'bhirūpāṇi rūpāṇi bhagavaṁs tava: "You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms"? Māyāvādī philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person. Many times in many Vedic literatures the Lord is described as puruṣa, which means "the original form, the original enjoyer." The conclusion is that the Lord has no material form, and yet, according to the liking of different grades of devotees, He simultaneously exists in multiforms, such as Rāma, Nṛsiṁha, Varāha, Nārāyaṇa and Mukunda. There are many thousands and thousands of forms, but they are all viṣṇu-tattva, Kṛṣṇa.

TEXT 32

tvāṁ sūribhis tattva-bubhutsayāddhā

sadābhivādārhaṇa-pāda-pīṭham

aiśvarya-vairāgya-yaśo-'vabodha-

vīrya-śriyā pūrtam ahaṁ prapadye

SYNONYMS

tvām-unto You; sūribhiḥ-by the great sages; tattva-the Absolute Truth; bubhutsayā-with a desire to understand; addhā-certainly; sadā-always; abhivāda-of worshipful respects; arhaṇa-which are worthy; pāda-of Your feet; pīṭham-to the seat; aiśvarya-opulence; vairāgya-renunciation; yaśaḥ-fame; avabodha-knowledge; vīrya-strength; śriyā-with beauty; pūrtam-who are full; aham-I; prapadye-surrender.

My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet.

Actually, those who are searching after the Absolute Truth must take shelter of the lotus feet of the Supreme Personality of Godhead and worship Him. In Bhagavad-gītā Lord Kṛṣṇa advised Arjuna many times to surrender unto Him, especially at the end of the Ninth Chapter-man-manā bhava mad-bhaktaḥ: "If you want to be perfect, just always think of Me, become My devotee, worship Me and offer your obeisances to Me. In this way you will understand Me, the Personality of Godhead, and ultimately you will come back to Me, back to Godhead, back home." Why is it so? The Lord is always full in six opulences, as mentioned herein: wealth, renunciation, fame, knowledge, strength and beauty. The word pūrtam means "in full." No one can claim that all wealth belongs to him, but Kṛṣṇa can claim it, since He has full wealth. Similarly, He is full in knowledge, renunciation, strength and beauty. He is full in everything, and no one can surpass Him. Another one of Kṛṣṇa's names is asamaurdhva, which means that no one is equal to or greater than Him.

TEXT 33

paraṁ pradhānaṁ puruṣaṁ mahāntaṁ

kālaṁ kaviṁ tri-vṛtaṁ loka-pālam

ātmānubhūtyānugata-prapañcaṁ

svacchanda-śaktiṁ kapilaṁ prapadye

SYNONYMS

param-transcendental; pradhānam-supreme; puruṣam-person; mahāntam-who is the origin of the material world; kālam-who is time; kavim-fully cognizant; tri-vṛtam-three modes of material nature; loka-pālam-who is the maintainer of all the universes; ātma-in Himself; anubhūtya-by internal potency; anugata-dissolved; prapañcam-whose material manifestations; sva-chanda-independently; śaktim-who is powerful; kapilam-to Lord Kapila; prapadye-I surrender.

I surrender unto the Supreme Personality of Godhead, descended in the form of Kapila, who is independently powerful and transcendental, who is the Supreme Person and the Lord of the sum total of matter and the element of time, who is the fully cognizant maintainer of all the universes under the three modes of material nature, and who absorbs the material manifestations after their dissolution.

The six opulences-wealth, strength, fame, beauty, knowledge and renunciation-are indicated here by Kardama Muni, who addresses Kapila Muni, his son, as param. The word param is used in the beginning of Śrīmad-Bhāgavatam, in the phrase paraṁ satyam, to refer to the summum bonum, or the Supreme Personality of Godhead. param is explained further by the next word, pradhānam, which means the chief, the origin, the source of everything-sarva-kāraṇa-kāraṇam [Bs. 5.1]-the cause of all causes. The Supreme Personality of Godhead is not formless; He is puruṣam, or the enjoyer, the original person. He is the time element and is all-cognizant. He knows everything-past, present and future-as confirmed in Bhagavad-gītā. The Lord says, "I know everything-present, past and future-in every corner of the universe." The material world, which is moving under the spell of the three modes of nature, is also a manifestation of His energy. parāsya śaktir vividhaiva śrūyate: everything that we see is an interaction of His energies (Śvetāśvatara Upaniṣad 6.8). parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. This is the version of the Viṣṇu Purāṇa. We can understand that whatever we see is an interaction of the three modes of material nature, but actually it is all an interaction of the Lord's energy. Loka-pālam: He is actually the maintainer of all living entities. Nityo nityānām: He is the chief of all living entities; He is one, but He maintains many, many living entities. God maintains all other living entities, but no one can maintain God. That is His svacchanda-śakti; He is not dependent on others. Someone may call himself independent, but he is still dependent on someone higher. The Personality of Godhead, however, is absolute; there is no one higher than or equal to Him.

Kapila Muni appeared as the son of Kardama Muni, but because Kapila is an incarnation of the Supreme Personality of Godhead, Kardama Muni offered respectful obeisances unto Him with full surrender. Another word in this verse is very important: ātmānubhūtyānugata-prapañcam. The Lord descends either as Kapila or Rāma, Nṛsiṁha or Varāha, and whatever forms He assumes in the material world are all manifestations of His own personal internal energy. They are never forms of the material energy. The ordinary living entities who are manifested in this material world have bodies created by the material energy, but when Kṛṣṇa or any one of His expansions or parts of the expansions descends on this material world, although He appears to have a material body, His body is not material. He always has a transcendental body. But fools and rascals, who are called mūḍhas, consider Him one of them, and therefore they deride Him. They refuse to accept Kṛṣṇa as the Supreme Personality of Godhead because they cannot understand Him. In Bhagavad-gītā Kṛṣṇa says, avajānanti māṁ mūḍhāḥ: "Those who are rascals and fools deride Me." When God descends in a form, this does not mean that He assumes His form with the help of the material energy. He manifests His spiritual form as He exists in His spiritual kingdom.

TEXT 34

ā smābhipṛcche 'dya patiṁ prajānāṁ

tvayāvatīrṇarṇa utāpta-kāmaḥ

parivrajat-padavīm āsthito 'haṁ

cariṣye tvāṁ hṛdi yuñjan viśokaḥ

SYNONYMS

ā sma abhipṛcche-I am inquiring; adya-now; patim-the Lord; prajānām-of all created beings; tvayā-by You; avatīrṇa-ṛṇaḥ-free from debts; uta-and; āpta-fulfilled; kāmaḥ-desires; parivrajat-of an itinerant mendicant; padavīm-the path; āsthitaḥ-accepting; aham-I; cariṣye-I shall wander; tvām-You; hṛdi-in my heart; yuñjan-keeping; viśokaḥ-free from lamentation.

Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant. Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.

Actually, sannyāsa, or renunciation of material household life, necessitates complete absorption in Kṛṣṇa consciousness and immersion in the self. One does not take sannyāsa, freedom from family responsibility in the renounced order of life, to make another family or to create an embarrassing transcendental fraud in the name of sannyāsa. The sannyāsī's business is not to become proprietor of so many things and amass money from the innocent public. A sannyāsī is proud that he is always thinking of Kṛṣṇa within himself. Of course, there are two kinds of devotees of the Lord. One is called goṣṭhy-ānandī, which means those who are preachers and have many followers for preaching the glories of the Lord and who live among those many, many followers just to organize missionary activities. Other devotees are ātmānandī, or self-satisfied, and do not take the risk of preaching work. They remain, therefore, alone with God. In this classification was Kardama Muni. He wanted to be free from all anxieties and remain alone within his heart with the Supreme Personality of Godhead. Parivrāja means "an itinerant mendicant." A mendicant sannyāsī should not live anywhere for more than three days. He must be always moving because his duty is to move from door to door and enlighten people about Kṛṣṇa consciousness.

TEXT 35

śrī-bhagavān uvāca

mayā proktaṁ hi lokasya

pramāṇaṁ satya-laukike

athājani mayā tubhyaṁ

yad avocam ṛtaṁ mune

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; mayā-by Me; proktam-spoken; hi-in fact; lokasya-for the people; pramāṇam-authority; satya-spoken in scripture; laukike-and in ordinary speech; atha-therefore; ajani-there was birth; mayā-by Me; tubhyam-to you; yat-that which; avocam-I said; ṛtam-true; mune-O sage.

The Personality of Godhead Kapila said: Whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulfill this truth.

Kardama Muni was to leave his family life to completely engage in the service of the Lord. But since he knew that the Lord Himself, as Kapila, had taken birth in his home as his own son, why was he preparing to leave home to search out self-realization or God realization? God Himself was present in his home-why should he leave home? Such a question may certainly arise. But here it is said that whatever is spoken in the Vedas and whatever is practiced in accordance with the injunctions of the Vedas is to be accepted as authoritative in society. Vedic authority says that a householder must leave home after his fiftieth year. Pañcāśordhvaṁ vanaṁ vrajet: one must leave his family life and enter the forest after the age of fifty. This is an authoritative statement of the Vedas, based on the division of social life into four departments of activity-brahmacarya, gṛhastha, vānaprastha and sannyāsa.

Kardama Muni practiced yoga very rigidly as a brahmacārī before his marriage, and he became so powerful and attained so much mystic power that his father, Brahmā, ordered him to marry and beget children as a householder. Kardama did that also; he begot nine good daughters and one son, Kapila Muni, and thus his householder duty was also performed nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one has God in his home as his son, one should still follow the Vedic injunctions. It is stated, mahājano yena gataḥ sa panthāḥ: one should traverse the path which is followed by great personalities.

Kardama Muni's example is very instructive, for in spite of having the Supreme Personality of Godhead as his son, he left home just to obey the authority of the Vedic injunction. Kardama Muni states here the main purpose of his leaving home: while traveling all over the world as a mendicant, he would always remember the Supreme Personality of Godhead within his heart and thereby be freed from all the anxieties of material existence. In this age of Kali-yuga sannyāsa is prohibited because persons in this age are all śūdras and cannot follow the rules and regulations of sannyāsa life. It is very commonly found that so-called sannyāsīs are addicted to nonsense-even to having private relationships with women. This is the abominable situation in this age. Although they dress themselves as sannyāsīs, they still cannot free themselves from the four principles of sinful life, namely illicit sex life, meat-eating, intoxication and gambling. Since they are not freed from these four principles, they are cheating the public by posing as svāmīs.

In Kali-yuga the injunction is that no one should accept sannyāsa. Of course, those who actually follow the rules and regulations must take sannyāsa. Generally, however, people are unable to accept sannyāsa life, and therefore Caitanya Mahāprabhu stressed, kalau nāsty eva nāsty eva na-sty eva gatir anyathā. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. The main purpose of sannyāsa life is to be in constant companionship with the Supreme Lord, either by thinking of Him within the heart or hearing of Him through aural reception. In this age, hearing is more important than thinking because one's thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Kṛṣṇa. Kṛṣṇa and the sound vibration "Kṛṣṇa" are nondifferent, so if one loudly vibrates Hare Kṛṣṇa, he will be able to think of Kṛṣṇa immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.

TEXT 36

etan me janma loke 'smin

mumukṣūṇāṁ durāśayāt

prasaṅkhyānāya tattvānāṁ

sammatāyātma-darśane

SYNONYMS

etat-this; me-My; janma-birth; loke-in the world; asmin-in this; mumukṣūṇām-by those great sages seeking liberation; durāśayāt-from unnecessary material desires; prasaṅkhyānāya-for explaining; tattvānām-of the truths; sammatāya-which is highly esteemed; ātma-darśane-in self-realization.

My appearance in this world is especially to explain the philosophy of Sāṅkhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires.

Here the word durāśayāt is very significant. Dur refers to trouble or duḥkha, miseries. Āśayāt means "from the shelter." We conditioned souls have taken shelter of the material body, which is full of troubles and miseries. Foolish people cannot understand the situation, and this is called ignorance, illusion, or the spell of māyā. Human society should very seriously understand that the body itself is the source of all miserable life. Modern civilization is supposed to be making advancement in scientific knowledge, but what is this scientific knowledge? It is based on bodily comforts only, without knowledge that however comfortably one maintains his body, the body is destructible. As stated in Bhagavad-gītā, antavanta ime dehāḥ: these bodies are destined to be destroyed. Nityasyoktāḥ śarīriṇaḥ refers to the living soul, or the living spark, within the body. That soul is eternal, but the body is not eternal. For our activity we must have a body; without a body, without sense organs, there is no activity. But people are not inquiring whether it is possible to have an eternal body. Actually they aspire for an eternal body because even though they engage in sense enjoyment, that sense enjoyment is not eternal. They are therefore in want of something which they can enjoy eternally, but they do not understand how to attain that perfection. Sāṅkhya philosophy, therefore, as stated herein by Kapiladeva, is tattvānām. The Sāṅkhya philosophy system is designed to afford understanding of the real truth. What is that real truth? The real truth is knowledge of how to get out of the material body, which is the source of all trouble. Lord Kapila's incarnation, or descent, is especially meant for this purpose. That is clearly stated here.

TEXT 37

eṣa ātma-patho 'vyakto

naṣṭaḥ kālena bhūyasā

taṁ pravartayituṁ deham

imaṁ viddhi mayā bhṛtam

SYNONYMS

eṣaḥ-this; ātma-pathaḥ-path of self-realization; avyaktaḥ-difficult to be known; naṣṭaḥ-lost; kālena bhūyasā-in the course of time; tam-this; pravartayitum-to introduce again; deham-body; imam-this; viddhi-please know; mayā-by Me; bhṛtam-assumed.

This path of self-realization, which is difficult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again.

It is not true that Sāṅkhya philosophy is a new system of philosophy introduced by Kapila as material philosophers introduce new kinds of mental speculative thought to supersede that of another philosopher. On the material platform, everyone, especially the mental speculator, tries to be more prominent than others. The field of activity of the speculators is the mind; there is no limit to the different ways in which one can agitate the mind. The mind can be unlimitedly agitated, and thus one can put forward an unlimited number of theories. Sāṅkhya philosophy is not like that; it is not mental speculation. It is factual, but at the time of Kapila it was lost.

In due course of time, a particular type of knowledge may be lost or may be covered for the time being; that is the nature of this material world. A similar statement was made by Lord Kṛṣṇa in Bhagavad-gītā. Sa kāleneha mahatā yogo naṣṭaḥ: "In course of time the yoga system as stated in Bhagavad-gītā was lost." It was coming in paramparā, in disciplic succession, but due to the passage of time it was lost. The time factor is so pressing that in the course of time everything within this material world is spoiled or lost. The yoga system of Bhagavad-gītā was lost before the meeting of Kṛṣṇa and Arjuna. Therefore Kṛṣṇa again enunciated the same ancient yoga system to Arjuna, who could actually understand Bhagavad-gītā. Similarly, Kapila also said that the system of Sāṅkhya philosophy was not exactly being introduced by Him; it was already current, but in course of time it was mysteriously lost, and therefore He appeared to reintroduce it. That is the purpose of the incarnation of Godhead. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Dharma means the real occupation of the living entity. When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life. Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana. When people forget their eternal relationship with God and engage in something other than devotional service, their engagement is called irreligion. How one can get out of the miserable condition of material life is stated in Sāṅkhya philosophy, and the Lord Himself is explaining this sublime system.

TEXT 38

gaccha kāmaṁ mayāpṛṣṭo

mayi sannyasta-karmaṇā

jitvā sudurjayaṁ mṛtyum

amṛtatvāya māṁ bhaja

SYNONYMS

gaccha-go; kāmam-as you wish; mayā-by Me; āpṛṣṭaḥ-sanctioned; mayi-to Me; sannyasta-completely surrendered; karmaṇā-with your activities; jitvā-having conquered; sudurjayam-insurmountable; mṛtyum-death; amṛtatvāya-for eternal life; mām-unto Me; bhaja-engage in devotional service.

Now, being sanctioned by Me, go as you desire, surrendering all your activities to Me. Conquering insurmountable death, worship Me for eternal life.

The purpose of Sāṅkhya philosophy is stated herein. If anyone wants real, eternal life, he has to engage himself in devotional service, or Kṛṣṇa consciousness. To become free from birth and death is not an easy task. Birth and death are natural to this material body. Sudurjayam means "very, very difficult to overcome." The modern so-called scientists do not have sufficient means to understand the process of victory over birth and death. Therefore, they set aside the question of birth and death; they do not consider it. They simply engage in the problems of the material body, which is transient and sure to end.

Actually, human life is meant for conquering the insurmountable process of birth and death. That can be done as stated here. Māṁ bhaja: one must engage in the devotional service of the Lord. In Bhagavad-gītā also the Lord says, man-manā bhava mad-bhaktaḥ: "Just become My devotee. Just worship Me." But foolish so-called scholars say that it is not Kṛṣṇa whom we must worship and to whom we must surrender; it is something else. Without Kṛṣṇa's mercy, therefore, no one can understand the Sāṅkhya philosophy or any philosophy which is especially meant for liberation. Vedic knowledge confirms that one becomes entangled in this material life because of ignorance and that one can become free from material embarrassment by becoming situated in factual knowledge. Sāṅkhya means that factual knowledge by which one can get out of the material entanglement.

TEXT 39

mām ātmānaṁ svayaṁ-jyotiḥ

sarva-bhūta-guhāśayam

ātmany evātmanā vīkṣya

viśoko 'bhayam ṛcchasi

SYNONYMS

mām-Me; ātmānam-the Supreme Soul, or Paramātmā; svayam-jyotiḥ-self-effulgent; sarva-bhūta-of all beings; guhā-in the hearts; āśayam-dwelling; ātmani-in your own heart; eva-indeed; ātmanā-through your intellect; vīkṣya-always seeing, always thinking; viśokaḥ-free from lamentation; abhayam-fearlessness; ṛcchasi-you will achieve.

In your own heart, through your intellect, you will always see Me, the supreme self-effulgent soul dwelling within the hearts of all living entities. Thus you will achieve the state of eternal life, free from all lamentation and fear.

People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahmajyoti, or Brahman effulgence, by meditation and by mental speculation. But Kapiladeva uses the word mām to emphasize that the Personality of Godhead is the ultimate feature of the Absolute Truth. In Bhagavad-gītā the Personality of Godhead always says mām, "unto Me," but the rascals misinterpret the clear meaning. Mām is the Supreme Personality of Godhead. If one can see the Supreme Personality of Godhead as He appears in different incarnations and understand that He has not assumed a material body but is present in His own eternal, spiritual form, then one can understand the nature of the Personality of Godhead. Since the less intelligent cannot understand this point, it is stressed everywhere again and again. Simply by seeing the form of the Lord as He presents Himself by His own internal potency as Kṛṣṇa or Rāma or Kapila, one can directly see the brahmajyoti, because the brahmajyoti is no more than the effulgence of His bodily luster. Since the sunshine is the luster of the sun planet, by seeing the sun one automatically sees the sunshine; similarly, by seeing the Supreme Personality of Godhead one simultaneously sees and experiences the Paramātmā feature as well as the impersonal Brahman feature of the Supreme.

The Bhāgavatam has already enunciated that the Absolute Truth is present in three features-in the beginning as the impersonal Brahman, in the next stage as the Paramātmā in everyone's heart, and, at last, as the ultimate realization of the Absolute Truth, Bhagavān, the Supreme Personality of Godhead. One who sees the Supreme Person can automatically realize the other features, namely the Paramātmā and Brahman features of the Lord. The words used here are viśoko 'bhayam ṛcchasi. Simply by seeing the personality of Godhead one realizes everything, and the result is that one becomes situated on the platform where there is no lamentation and no fear. This can be attained simply by devotional service to the Personality of Godhead.

TEXT 40

mātra ādhyātmikīṁ vidyāṁ

śamanīṁ sarva-karmaṇām

vitariṣye yayā cāsau

bhayaṁ cātitariṣyati

SYNONYMS

mātre-to My mother; ādhyātmikīm-which opens the door of spiritual life; vidyām-knowledge; śamanīm-ending; sarva-karmaṇām-all fruitive activities; vitariṣye-I shall give; yayā-by which; ca-also; asau-she; bhayam-fear; ca-also; atitariṣyati-will overcome.

I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.

Kardama Muni was anxious about his good wife, Devahūti, while leaving home, and so the worthy son promised that not only would Kardama Muni be freed from the material entanglement, but Devahūti would also be freed by receiving instruction from her son. A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.

Kardama Muni followed the Vedic injunction that no one in sannyāsa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A woman is not supposed to take sannyāsa. So-called spiritual societies concocted in modern times give sannyāsa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyāsa. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyāsa. The woman must remain at home. She has only three stages of life: dependency on the father in childhood, dependency on the husband in youth and, in old age, dependency on the grown-up son, such as Kapila. In old age the progress of woman depends on the grown-up son. The ideal son, Kapila Muni, is assuring His father of the deliverance of His mother so that His father may go peacefully without anxiety for his good wife.

TEXT 41

maitreya uvāca

evaṁ samuditas tena

kapilena prajāpatiḥ

dakṣiṇī-kṛtya taṁ prīto

vanam eva jagāma ha

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; evam-thus; samuditaḥ-addressed; tena-by Him; kapilena-by Kapila; prajāpatiḥ-the progenitor of human society; dakṣiṇī-kṛtya-having circumambulated; tam-Him; prītaḥ-being pacified; vanam-to the forest; eva-indeed; jagāma-he left; ha-then.

Śrī Maitreya said: Thus when Kardama Muni, the progenitor of human society, was spoken to in fullness by his son, Kapila, he circumambulated Him, and with a good, pacified mind he at once left for the forest.

Going to the forest is compulsory for everyone. It is not a mental excursion upon which one person goes and another does not. Everyone should go to the forest at least as a vānaprastha. Forest-going means to take one-hundred-percent shelter of the Supreme Lord, as explained by Prahlāda Mahārāja in his talks with his father. Sadā samudvigna-dhiyām (Bhāg. 7.5.5). People who have accepted a temporary, material body are always full of anxieties. One should not, therefore, be very much affected by this material body, but should try to be freed. The preliminary process to become freed is to go to the forest or give up family relationships and exclusively engage in Kṛṣṇa consciousness. That is the purpose of going to the forest. Otherwise, the forest is only a place of monkeys and wild animals. To go to the forest does not mean to become a monkey or a ferocious animal. It means to accept exclusively the shelter of the Supreme Personality of Godhead and engage oneself in full service. One does not actually have to go to the forest. At the present moment this is not at all advisable for a man who has spent his life all along in big cities. As explained by Prahlāda Mahārāja (hitvātma-pātaṁ gṛham andha-kūpam), one should not remain always engaged in the responsibilities of family life because family life without Kṛṣṇa consciousness is just like a blind well. Alone in a field, if one falls into a blind well and no one is there to save him, he may cry for years, and no one will see or hear where the crying is coming from. Death is sure. Similarly, those who are forgetful of their eternal relationship with the Supreme Lord are in the blind well of family life; their position is very ominous. Prahlāda Mahārāja advised that one should give up this well somehow or other and take to Kṛṣṇa consciousness and thus be freed from material entanglement, which is full of anxieties.

TEXT 42

vrataṁ sa āsthito maunam

ātmaika-śaraṇo muniḥ

niḥsaṅgo vyacarat kṣoṇīm

anagnir aniketanaḥ

SYNONYMS

vratam-vow; saḥ-he (Kardama); āsthitaḥ-accepted; maunam-silence; ātma-by the Supreme Personality of Godhead; eka-exclusively; śaraṇaḥ-being sheltered; muniḥ-the sage; niḥsaṅgaḥ-without association; vyacarat-he traveled; kṣoṇīm-the earth; anagniḥ-without fire; aniketanaḥ-without shelter.

The sage Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyāsī, devoid of any relationship with fire or shelter.

Here the words anagnir aniketanaḥ are very significant. A sannyāsī should be completely detached from fire and any residential quarters. A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.

Mauna means "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. A hiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.

TEXT 43

mano brahmaṇi yuñjāno

yat tat sad-asataḥ param

guṇāvabhāse viguṇa

eka-bhaktyānubhāvite

SYNONYMS

manaḥ-mind; brahmaṇi-on the Supreme; yuñjānaḥ-fixing; yat-which; tat-that; sat-asataḥ-cause and effect; param-beyond; guṇa-avabhāse-who manifests the three modes of material nature; viguṇe-who is beyond the material modes; eka-bhaktyā-by exclusive devotion; anubhāvite-who is perceived.

He fixed his mind upon the Supreme Personality of Godhead, Parabrahman, who is beyond cause and effect, who manifests the three modes of material nature, who is beyond those three modes, and who is perceived only through unfailing devotional service.

Whenever there is bhakti, there must be three things present-the devotee, the devotion and the Lord. Without these three-bhakta, bhakti and Bhagavān-there is no meaning to the word bhakti. Kardama Muni fixed his mind on the Supreme Brahman and realized Him through bhakti, or devotional service. This indicates that he fixed his mind on the personal feature of the Lord because bhakti cannot be executed unless one has realization of the personal feature of the Absolute Truth. Guṇāvabhāse: He is beyond the three modes of material nature, but it is due to Him that the three modes of material nature are manifested. In other words, although the material energy is an emanation of the Supreme Lord, He is not affected, as we are, by the modes of material nature. We are conditioned souls, but He is not affected, although the material nature has emanated from Him. He is the supreme living entity and is never affected by māyā, but we are subordinate, minute living entities, prone to be affected by the limitations of māyā. If he is in constant contact with the Supreme Lord by devotional service, the conditioned living entity also becomes freed from the infection of māyā. This is confirmed in Bhagavad-gītā: sa guṇān samatītyaitān [Bg. 14.26]. A person engaged in Kṛṣṇa consciousness is at once liberated from the influence of the three modes of material nature. In other words, once the conditioned soul engages himself in devotional service, he also becomes liberated like the Lord.

TEXT 44

nirahaṅkṛtir nirmamaś ca

nirdvandvaḥ sama-dṛk sva-dṛk

pratyak-praśānta-dhīr dhīraḥ

praśāntormir ivodadhiḥ

SYNONYMS

nirahaṅkṛtiḥ-without false ego; nirmamaḥ-without material affection; ca-and; nirdvandvaḥ-without duality; sama-dṛk-seeing equality; sva-dṛk-seeing himself; pratyak-turned inward; praśānta-perfectly composed; dhīḥ-mind; dhīraḥ-sober, not disturbed; praśānta-calmed; ūrmiḥ-whose waves; iva-like; udadhiḥ-the ocean.

Thus he gradually became unaffected by the false ego of material identity and became free from material affection. Undisturbed, equal to everyone and without duality, he could indeed see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves.

When one's mind is in full Kṛṣṇa consciousness and one fully engages in rendering devotional service to the Lord, he becomes just like an ocean unagitated by waves. This very example is also cited in Bhagavad-gītā: one should become like the ocean. The ocean is filled by many thousands of rivers, and millions of tons of its water evaporates into clouds, yet the ocean is the same unagitated ocean. The laws of nature may work, but if one is fixed in devotional service at the lotus feet of the Lord, he is not agitated, for he is introspective. He does not look outside to material nature, but he looks in to the spiritual nature of his existence; with a sober mind, he simply engages in the service of the Lord. Thus he realizes his own self without false identification with matter and without affection for material possessions. Such a great devotee is never in trouble with others because he sees everyone from the platform of spiritual understanding; he sees himself and others in the right perspective.

TEXT 45

vāsudeve bhagavati

sarva-jñe pratyag-ātmani

pareṇa bhakti-bhāvena

labdhātmā mukta-bandhanaḥ

SYNONYMS

vāsudeve-to Vāsudeva; bhagavati-the Personality of Godhead; sarva-jñe-omniscient; pratyak-ātmani-the Supersoul within everyone; pareṇa-transcendental; bhakti-bhāvena-by devotional service; labdha-ātmā-being situated in himself; mukta-bandhanaḥ-liberated from material bondage.

He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vāsudeva, the omniscient Supersoul within everyone.

When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā.

The word pareṇa is very significant. para means "transcendental, untinged by material contamination." Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parā bhakti.

Another word mentioned here is sarva jñe. The Supersoul sitting within the heart is all-cognizant. He knows. I may forget my past activities due to the change of body, but because the Supreme Lord as Paramātmā is sitting within me, He knows everything; therefore the result of my past karma, or past activities, is awarded to me. I may forget, but He awards me suffering or enjoyment for the misdeeds or good deeds of my past life. One should not think that he is freed from reaction because he has forgotten the actions of his past life. Reactions will take place, and what kind of reactions there will be is judged by the Supersoul, the witness.

TEXT 46

ātmānaṁ sarva-bhūteṣu

bhagavantam avasthitam

apaśyat sarva-bhūtāni

bhagavaty api cātmani

SYNONYMS

ātmānam-the Supersoul; sarva-bhūteṣu-in all living beings; bhagavantam-the Supreme Personality of Godhead; avasthitam-situated; apaśyat-he saw; sarva-bhūtāni-all living beings; bhagavati-in the Supreme Personality of Godhead; api-moreover; ca-and; ātmani-on the Supersoul.

He began to see that the Supreme Personality of Godhead is seated in everyone's heart, and that everyone is existing on Him, because He is the Supersoul of everyone.

That everyone is existing on the Supreme Personality of Godhead does not mean that everyone is also Godhead. This is also explained in Bhagavad-gītā: everything is resting on Him, the Supreme Lord, but that does not mean that the Supreme Lord is also everywhere. This mysterious position has to be understood by highly advanced devotees. There are three kinds of devotees-the neophyte devotee, the intermediate devotee and the advanced devotee. The neophyte devotee does not understand the techniques of devotional science, but simply offers devotional service to the Deity in the temple; the intermediate devotee understands who God is, who is a devotee, who is a nondevotee and who is innocent, and he deals with such persons differently. But a person who sees that the Lord is sitting as Paramātmā in everyone's heart and that everything is depending or existing on the transcendental energy of the Supreme Lord is in the highest devotional position.

TEXT 47

icchā-dveṣa-vihīnena

sarvatra sama-cetasā

bhagavad-bhakti-yuktena

prāptā bhāgavatī gatiḥ

SYNONYMS

icchā-desire; dveṣa-and hatred; vihīnena-freed from; sarvatra-everywhere; sama-equal; cetasā-with the mind; bhagavat-unto the Personality of Godhead; bhakti-yuktena-by discharging devotional service; prāptā-was attained; bhāgavatī gatiḥ-the destination of the devotee (going back home, back to Godhead).

Freed from all hatred and desire, Kardama Muni, being equal to everyone because of discharging uncontaminated devotional service, ultimately attained the path back to Godhead.

As stated in Bhagavad-gītā, only by devotional service can one understand the transcendental nature of the Supreme Lord and, after understanding Him perfectly in His transcendental position, enter into the kingdom of God. The process of entering into the kingdom of God is tri-pāda-bhūti-gati, or the path back home, back to Godhead, by which one can attain the ultimate goal of life. Kardama Muni, by his perfect devotional knowledge and service, achieved this ultimate goal, which is known as bhāgavatī gatiḥ.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Renunciation of Kardama Muni."

Chapter Twenty-five

The Glories of Devotional Service

TEXT 1

śaunaka uvāca

kapilas tattva-saṅkhyātā

bhagavān ātma-māyayā

jātaḥ svayam ajaḥ sākṣād

ātma-prajñaptaye nṛṇām

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka said; kapilaḥ-Lord Kapila; tattva-of the truth; saṅkhyātā-the expounder; bhagavān-the Supreme Personality of Godhead; ātma-māyayā-by His internal potency; jātaḥ-took birth; svayam-Himself; ajaḥ-unborn; sākṣāt-in person; ātma-prajñaptaye-to disseminate transcendental knowledge; nṛṇām-for the human race.

Śrī Śaunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.

The word ātma-prajñaptaye indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the Vedic knowledge, which offers a program for good living conditions and gradual elevation to the platform of goodness. In the mode of goodness one's knowledge expands. On the platform of passion there is no knowledge, for passion is simply an impetus to enjoy material benefits. On the platform of ignorance there is no knowledge and no enjoyment, but simply life almost like that of animals.

The Vedas are meant to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness he is able to understand knowledge of the self, or transcendental knowledge. This knowledge cannot be appreciated by any ordinary man. Therefore, since a disciplic succession is required, this knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Śaunaka Muni also states here that Kapila, the incarnation of the Supreme Personality of Godhead, took birth, or appeared, simply to appreciate and disseminate transcendental knowledge. Simply to understand that one is not matter but spirit soul is not sufficient knowledge for understanding the self and his activities. One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society, as clearly indicated here by the word nṛṇām, "for the human beings." Human beings are meant for regulated life. By nature, there is regulation in animal life also, but that is not like the regulative life as described in the scriptures or by the authorities. Human life is regulated life, not animal life. In regulated life only can one understand transcendental knowledge.

TEXT 2

na hy asya varṣmaṇaḥ puṁsāṁ

varimṇaḥ sarva-yoginām

viśrutau śruta-devasya

bhūri tṛpyanti me 'savaḥ

SYNONYMS

na-not; hi-indeed; asya-about Him; varṣmaṇaḥ-the greatest; puṁsām-among men; varimṇaḥ-the foremost; sarva-all; yoginām-of yogīs; viśrutau-in hearing; śruta-devasya-the master of the Vedas; bhūri-repeatedly; tṛpyanti-are sated; me-my; asavaḥ-senses.

Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than He. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.

In Bhagavad-gītā it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the Vedas also: eko bahūnāṁ yo vidadhāti kāmān. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the Supreme Personality of Godhead, Kṛṣṇa. The same concept is confirmed here. Na hy asya varṣmaṇaḥ puṁsām: amongst the living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. Yogīs are very proud of performing wonderful feats, but no one can compare to the Supreme Personality of Godhead.

Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.

Also used here is the word varimṇaḥ, meaning "the most worshipful of all yogīs." To hear from Kṛṣṇa is the real pleasure of the senses; therefore He is known as Govinda, for by His words, by His teachings, by His instruction-by everything connected with Him-He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gītā can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gītā the more he gets the appetite to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Śrīmad-Bhāgavatam. The more we hear and chant the glories of the Lord, the more we become happy.

TEXT 3

yad yad vidhatte bhagavān

svacchandātmātma-māyayā

tāni me śraddadhānasya

kīrtanyāny anukīrtaya

SYNONYMS

yat yat-whatever; vidhatte-He performs; bhagavān-the personality of Godhead; sva-chanda-ātmā-full of self-desire; ātma-māyayā-by His internal potency; tāni-all of them; me-to me; śraddadhānasya-faithful; kīrtanyāni-worthy of praise; anukīrtaya-please describe.

Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.

The word anukīrtaya is very significant. Anukīrtaya means to follow the description-not to create a concocted mental description, but to follow. Śaunaka Ṛṣi requested Sūta Gosvāmī to describe what he had actually heard from his spiritual master, Śukadeva Gosvāmī, about the transcendental pastimes the Lord manifested by His internal energy. Bhagavān, the Supreme Personality of Godhead, has no material body, but He can assume any kind of body by His supreme will. That is made possible by His internal energy.

TEXT 4

sūta uvāca

dvaipāyana-sakhas tv evaṁ

maitreyo bhagavāṁs tathā

prāhedaṁ viduraṁ prīta

ānvīkṣikyāṁ pracoditaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; dvaipāyana-sakhaḥ-friend of Vyāsadeva; tu-then; evam-thus; maitreyaḥ-Maitreya; bhagavān-worshipful; tathā-in that way; prāha-spoke; idam-this; viduram-to Vidura; prītaḥ-being pleased; ānvīkṣikyām-about transcendental knowledge; pracoditaḥ-being asked.

Śrī Sūta Gosvāmī said: The most powerful sage Maitreya was a friend of Vyāsadeva. Being encouraged and pleased by Vidura's inquiry about transcendental knowledge, Maitreya spoke as follows.

Questions and answers are very satisfactorily dealt with when the inquirer is bona fide and the speaker is also authorized. Here Maitreya is considered a powerful sage, and therefore he is also described as bhagavān. This word can be used not only for the Supreme Personality of Godhead but for anyone who is almost as powerful as the Supreme Lord. Maitreya is addressed as bhagavān because he was spiritually far advanced. He was a personal friend of Dvaipāyana Vyāsadeva, a literary incarnation of the Lord. Maitreya was very pleased with the inquiries of Vidura because they were the inquiries of a bona fide, advanced devotee. Thus Maitreya was encouraged to answer. When there are discourses on transcendental topics between devotees of equal mentality, the questions and answers are very fruitful and encouraging.

TEXT 5

maitreya uvāca

pitari prasthite 'raṇyaṁ

mātuḥ priya-cikīrṣayā

tasmin bindusare 'vātsīd

bhagavān kapilaḥ kila

SYNONYMS

maitreyaḥ uvāca-Maitreya said; pitari-when the father; prasthite-left; araṇyam-for the forest; mātuḥ-His mother; priya-cikīrṣayā-with a desire to please; tasmin-on that; bindusare-Lake Bindu-sarovara; avātsīt-He stayed; bhagavān-the Lord; kapilaḥ-Kapila; kila-indeed.

Maitreya said: When Kardama left for the forest, Lord Kapila stayed on the strand of the Bindu-sarovara to please His mother, Devahūti.

In the absence of the father it is the duty of the grown son to take charge of his mother and serve her to the best of his ability so that she will not feel separation from her husband, and it is the duty of the husband to leave home as soon as there is a grown son to take charge of his wife and family affairs. That is the Vedic system of household life. One should not remain continually implicated in household affairs up to the time of death. He must leave. Family affairs and the wife may be taken charge of by a grown son.

TEXT 6

tam āsīnam akarmāṇaṁ

tattva-mārgāgra-darśanam

sva-sutaṁ devahūty āha

dhātuḥ saṁsmaratī vacaḥ

SYNONYMS

tam-to Him (Kapila); āsīnam-seated; akarmāṇam-at leisure; tattva-of the Absolute Truth; mārga-agra-the ultimate goal; darśanam-who could show; sva-sutam-her son; devahūtiḥ-Devahūti; āha-said; dhātuḥ-of Brahmā; saṁsmaratī-remembering; vacaḥ-the words.

When Kapila, who could show her the ultimate goal of the Absolute Truth, was sitting leisurely before her, Devahūti remembered the words Brahmā had spoken to her, and she therefore began to question Kapila as follows.

TEXT 7

devahūtir uvāca

nirviṇṇā nitarāṁ bhūmann

asad-indriya-tarṣaṇāt

yena sambhāvyamānena

prapannāndhaṁ tamaḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; nirviṇṇā-disgusted; nitarām-very; bhūman-O my Lord; asat-impermanent; indriya-of the senses; tarṣaṇāt-from agitation; yena-by which; sambhāvyamānena-being prevalent; prapannā-I have fallen; andham tamaḥ-into the abyss of ignorance; prabho-O my Lord.

Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.

Here the word asad-indriya-tarṣaṇāt is significant. Asat means "impermanent," "temporary," and indriya means "senses." Thus asad-indriya-tarṣaṇāt means "from being agitated by the temporarily manifest senses of the material body." We are evolving through different statuses of material bodily existence-sometimes in a human body, sometimes in an animal body-and therefore the engagements of our material senses are also changing. Anything which changes is called temporary, or asat. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination. When the contamination is completely removed and the senses act in the purity of unalloyed Kṛṣṇa consciousness, we have reached sad-indriya, or eternal sensory activities. Eternal sensory activities are called devotional service, whereas temporary sensory activities are called sense gratification. Unless one becomes tired of material sense gratification, there is no opportunity to hear transcendental messages from a person like Kapila. Devahūti expressed that she was tired. Now that her husband had left home, she wanted to get relief by hearing the instructions of Lord Kapila.

TEXT 8

tasya tvaṁ tamaso 'ndhasya

duṣpārasyādya pāragam

sac-cakṣur janmanām ante

labdhaṁ me tvad-anugrahāt

SYNONYMS

tasya-that; tvam-You; tamasaḥ-ignorance; andhasya-darkness; duṣpārasya-difficult to cross; adya-now; pāra-gam-crossing over; sat-transcendental; cakṣuḥ-eye; janmanām-of births; ante-at the end; labdham-attained; me-my; tvat-anugrahāt-by Your mercy.

Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.

This verse is very instructive, since it indicates the relationship between the spiritual master and the disciple. The disciple or conditioned soul is put into this darkest region of ignorance and therefore is entangled in the material existence of sense gratification. It is very difficult to get out of this entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual master like Kapila Muni or His representative, then by his grace one can be delivered from the mire of ignorance. The spiritual master is therefore worshiped as one who delivers the disciple from the mire of ignorance with the light of the torch of knowledge. The word pāragam is very significant. pāragam refers to one who can take the disciple to the other side. This side is conditioned life; the other side is the life of freedom. The spiritual master takes the disciple to the other side by opening his eyes with knowledge. We are suffering simply because of ignorance. By the instruction of the spiritual master, the darkness of ignorance is removed, and thus the disciple is enabled to go to the side of freedom. It is stated in Bhagavad-gītā that after many, many births one surrenders to the Supreme Personality of Godhead. Similarly, if, after many, many births, one is able to find a bona fide spiritual master and surrender to such a bona fide representative of Kṛṣṇa, one can be taken to the side of light.

TEXT 9

ya ādyo bhagavān puṁsām

īśvaro vai bhavān kila

lokasya tamasāndhasya

cakṣuḥ sūrya ivoditaḥ

SYNONYMS

yaḥ-He who; ādyaḥ-the origin; bhagavān-the Supreme Personality of Godhead; puṁsām-of all living entities; īśvaraḥ-the Lord; vai-in fact; bhavān-You; kila-indeed; lokasya-of the universe; tamasā-by the darkness of ignorance; andhasya-blinded; cakṣuḥ-eye; sūryaḥ-the sun; iva-like; uditaḥ-risen.

You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe.

Kapila Muni is accepted as an incarnation of the Supreme Personality of Godhead, Kṛṣṇa. Here the word ādyaḥ means "the origin of all living entities," and puṁsām īśvaraḥ means "the Lord (īśvara) of the living entities" (īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]). Kapila Muni is the direct expansion of Kṛṣṇa, who is the sun of spiritual knowledge. As the sun dissipates the darkness of the universe, so when the light of the Supreme Personality of Godhead comes down, it at once dissipates the darkness of māyā. We have our eyes, but without the light of the sun our eyes are of no value. Similarly, without the light of the Supreme Lord, or without the divine grace of the spiritual master, one cannot see things as they are.

TEXT 10

atha me deva sammoham

apākraṣṭuṁ tvam arhasi

yo 'vagraho 'haṁ mametīty

etasmin yojitas tvayā

SYNONYMS

atha-now; me-my; deva-O Lord; sammoham-delusion; apākraṣṭum-to dispel; tvam-You; arhasi-be pleased; yaḥ-which; avagrahaḥ-misconception; aham-I; mama-mine; iti-thus; iti-thus; etasmin-in this; yojitaḥ-engaged; tvayā-by You.

Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your māyā and have identified myself with the body and consequent bodily relations.

The false ego of identifying one's body as one's self and of claiming things possessed in relationship with this body is called māyā. In Bhagavad-gītā, Fifteenth Chapter, the Lord says, "I am sitting in everyone's heart, and from Me come everyone's remembrance and forgetfulness." Devahūti has stated that false identification of the body with the self and attachment for possessions in relation to the body are also under the direction of the Lord. Does this mean that the Lord discriminates by engaging one in His devotional service and another in sense gratification? If that were true, it would be an incongruity on the part of the Supreme Lord, but that is not the actual fact. As soon as the living entity forgets his real, constitutional position of eternal servitorship to the Lord and wants instead to enjoy himself by sense gratification, he is captured by māyā. This capture by māyā is the consciousness of false identification with the body and attachment for the possessions of the body. These are the activities of māyā, and since māyā is also an agent of the Lord, it is indirectly the action of the Lord. The Lord is merciful; if anyone wants to forget Him and enjoy this material world, He gives him full facility, not directly but through the agency of His material potency. Therefore, since the material potency is the Lord's energy, indirectly it is the Lord who gives the facility to forget Him. Devahūti therefore said, "My engagement in sense gratification was also due to You. Now kindly get me free from this entanglement."

By the grace of the Lord one is allowed to enjoy this material world, but when one is disgusted with material enjoyment and is frustrated, and when one sincerely surrenders unto the lotus feet of the Lord, then the Lord is so kind that He frees one from entanglement. Kṛṣṇa says, therefore, in Bhagavad-gītā, "First of all surrender, and then I will take charge of you and free you from all reactions of sinful activities." Sinful activities are those activities performed in forgetfulness of our relationship with the Lord. In this material world, activities for material enjoyment which are considered to be pious are also sinful. For example, one sometimes gives something in charity to a needy person with a view to getting back the money four times increased. Giving with the purpose of gaining something is called charity in the mode of passion. Everything done here is done in the modes of material nature, and therefore all activities but service to the Lord are sinful. Because of sinful activities we become attracted by the illusion of material attachment, and we think, "I am this body." I think of the body as myself and of bodily possessions as "mine." Devahūti requested Lord Kapila to free her from that entanglement of false identification and false possession.

TEXT 11

taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ

sva-bhṛtya-saṁsāra-taroḥ kuṭhāram

jijñāsayāhaṁ prakṛteḥ pūruṣasya

namāmi sad-dharma-vidāṁ variṣṭham

SYNONYMS

tam-that person; tvā-unto You; gatā-have gone; aham-I; śaraṇam-shelter; śaraṇyam-worth taking shelter of; sva-bhṛtya-for Your dependents; saṁsāra-of material existence; taroḥ-of the tree; kuṭhāram-the ax; jijñāsayā-with the desire to know; aham-I; prakṛteḥ-of matter (woman); pūruṣasya-of spirit (man); namāmi-I offer obeisances; sat-dharma-of the eternal occupation; vidām-of the knowers; variṣṭham-unto the greatest.

Devahūti continued: I have taken shelter of Your lotus feet because You are the only person of whom to take shelter. You are the ax which can cut the tree of material existence. I therefore offer my obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter.

Sāṅkhya philosophy, as is well known, deals with prakṛti and puruṣa. Puruṣa is the Supreme Personality of Godhead or anyone who imitates the Supreme Personality of Godhead as an enjoyer, and prakṛti means "nature." In this material world, material nature is being exploited by the puruṣas, or the living entities. The intricacies in the material world of the relationship of the prakṛti and puruṣa, or the enjoyed and the enjoyer, is called saṁsāra, or material entanglement. Devahūti wanted to cut the tree of material entanglement, and she found the suitable weapon in Kapila Muni. The tree of material existence is explained in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upwards and whose branches are downwards. It is recommended there that one has to cut the root of this material existential tree with the ax of detachment. What is the attachment? The attachment involves prakṛti and puruṣa. The living entities are trying to lord it over material nature. Since the conditioned soul takes material nature to be the object of his enjoyment and he takes the position of the enjoyer, he is therefore called puruṣa.

Devahūti questioned Kapila Muni, for she knew that only He could cut her attachment to this material world. The living entities, in the guises of men and women, are trying to enjoy the material energy; therefore in one sense everyone is puruṣa because puruṣa means "enjoyer" and prakṛti means "enjoyed." In this material world both the so-called man and so-called woman are imitating the real puruṣa; the Supreme Personality of Godhead is actually the enjoyer in the transcendental sense, whereas all others are prakṛti. The living entities are considered prakṛti. In Bhagavad-gītā, matter is analyzed as aparā, or inferior nature, whereas beyond this inferior nature there is another, superior nature-the living entities. Living entities are also prakṛti, or enjoyed, but under the spell of māyā, the living entities are falsely trying to take the position of enjoyers. That is the cause of saṁsāra-bandha, or conditional life. Devahūti wanted to get out of conditional life and place herself in full surrender. The Lord is śaraṇya, which means "the only worthy personality to whom one can fully surrender," because He is full of all opulences. If anyone actually wants relief, the best course is to surrender unto the Supreme Personality of Godhead. The Lord is also described here as sad-dharma-vidāṁ variṣṭham. This indicates that of all transcendental occupations the best occupation is eternal loving service unto the Supreme Personality of Godhead. Dharma is sometimes translated as "religion," but that is not exactly the meaning. Dharma actually means "that which one cannot give up," "that which is inseparable from oneself." The warmth of fire is inseparable from fire; therefore warmth is called the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord. The purpose of Kapiladeva's Sāṅkhya philosophy is to propagate pure, uncontaminated devotional service, and therefore He is addressed here as the most important personality amongst those who know the transcendental occupation of the living entity.

TEXT 12

maitreya uvāca

iti sva-mātur niravadyam īpsitaṁ

niśamya puṁsām apavarga-vardhanam

dhiyābhinandyātmavatāṁ satāṁ gatir

babhāṣa īṣat-smita-śobhitānanaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; sva-mātuḥ-of His mother; niravadyam-uncontaminated; īpsitam-desire; niśamya-after hearing; puṁsām-of people; apavarga-cessation of bodily existence; vardhanam-increasing; dhiyā-mentally; abhinandya-having thanked; ātma-vatām-interested in self-realization; satām-of the transcendentalists; gatiḥ-the path; babhāṣe-He explained; īṣat-slightly; smita-smiling; śobhita-beautiful; ānanaḥ-His face.

Maitreya said: After hearing of His mother's uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of the transcendentalists, who are interested in self-realization.

Devahūti has surrendered her confession of material entanglement and her desire to gain release. Her questions to Lord Kapila are very interesting for persons who are actually trying to get liberation from material entanglement and attain the perfectional stage of human life. Unless one is interested in understanding his spiritual life, or his constitutional position, and unless he also feels inconvenience in material existence, his human form of life is spoiled. One who does not care for these transcendental necessities of life and simply engages like an animal in eating, sleeping, fearing and mating has spoiled his life. Lord Kapila was very much satisfied by His mother's questions because the answers stimulate one's desire for liberation from the conditional life of material existence. Such questions are called apavarga-vardhanam. Those who have actual spiritual interest are called sat, or devotees. Satām prasaṅgāt. Sat means "that which eternally exists," and asat means "that which is not eternal." Unless one is situated on the spiritual platform, he is not sat; he is asat. The asat stands on a platform which will not exist, but anyone who stands on the spiritual platform will exist eternally. As spirit soul, everyone exists eternally, but the asat has accepted the material world as his shelter, and therefore he is full of anxiety. Asad-grāhān, the incompatible situation of the spirit soul who has the false idea of enjoying matter, is the cause of the soul's being asat. Actually, the spirit soul is not asat. As soon as one is conscious of this fact and takes to Kṛṣṇa consciousness, he becomes sat. Satāṁ gatiḥ, the path of the eternal, is very interesting to persons who are after liberation, and His Lordship Kapila began to speak about that path.

TEXT 13

śrī-bhagavān uvāca

yoga ādhyātmikaḥ puṁsāṁ

mato niḥśreyasāya me

atyantoparatir yatra

duḥkhasya ca sukhasya ca

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; yogaḥ-the yoga system; ādhyātmikaḥ-relating to the soul; puṁsām-of living entities; mataḥ-is approved; niḥśreyasāya-for the ultimate benefit; me-by Me; atyanta-complete; uparatiḥ-detachment; yatra-where; duḥkhasya-from distress; ca-and; sukhasya-from happiness; ca-and.

The Personality of Godhead answered: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.

In the material world, everyone is trying to get some material happiness, but as soon as we get some material happiness, there is also material distress. In the material world one cannot have unadulterated happiness. Any kind of happiness one has is contaminated by distress also. For example, if we want to drink milk then we have to bother to maintain a cow and keep her fit to supply milk. Drinking milk is very nice; it is also pleasure. But for the sake of drinking milk one has to accept so much trouble. The yoga system, as here stated by the Lord, is meant to end all material happiness and material distress. The best yoga, as taught in Bhagavad-gītā by Kṛṣṇa, is bhakti-yoga. It is also mentioned in the Gītā that one should try to be tolerant and not be disturbed by material happiness or distress. Of course, one may say that he is not disturbed by material happiness, but he does not know that just after one enjoys so-called material happiness, material distress will follow. This is the law of the material world. Lord Kapila states that the yoga system is the science of the spirit. One practices yoga in order to attain perfection on the spiritual platform. There is no question of material happiness or distress. It is transcendental. Lord Kapila will eventually explain how it is transcendental, but the preliminary introduction is given here.

TEXT 14

tam imaṁ te pravakṣyāmi

yam avocaṁ purānaghe

ṛṣīṇāṁ śrotu-kāmānāṁ

yogaṁ sarvāṅga-naipuṇam

SYNONYMS

tam imam-that very; te-to you; pravakṣyāmi-I shall explain; yam-which; avocam-I explained; purā-formerly; anaghe-O pious mother; ṛṣīṇām-to the sages; śrotu-kāmānām-eager to hear; yogam-yoga system; sarva-aṅga-in all respects; naipuṇam-serviceable and practical.

O most pious mother, I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way.

The Lord does not manufacture a new system of yoga. Sometimes it is claimed that someone has become an incarnation of God and is expounding a new theological aspect of the Absolute Truth. But here we find that although Kapila Muni is the Lord Himself and is capable of manufacturing a new doctrine for His mother, He nevertheless says, "I shall just explain the ancient system which I once explained to the great sages because they were also anxious to hear about it." When we have a superexcellent process already present in Vedic scriptures, there is no need to concoct a new system, to mislead the innocent public. At present it has become a fashion to reject the standard system and present something bogus in the name of a newly invented process of yoga.

TEXT 15

cetaḥ khalv asya bandhāya

muktaye cātmano matam

guṇeṣu saktaṁ bandhāya

rataṁ vā puṁsi muktaye

SYNONYMS

cetaḥ-consciousness; khalu-indeed; asya-of him; bandhāya-for bondage; muktaye-for liberation; ca-and; ātmanaḥ-of the living entity; matam-is considered; guṇeṣu-in the three modes of nature; saktam-attracted; bandhāya-for conditional life; ratam-attached; vā-or; puṁsi-in the Supreme Personality of Godhead; muktaye-for liberation.

The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.

There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one's conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.

TEXT 16

ahaṁ mamābhimānotthaiḥ

kāma-lobhādibhir malaiḥ

vītaṁ yadā manaḥ śuddham

aduḥkham asukhaṁ samam

SYNONYMS

aham-I; mama-mine; abhimāna-from the misconception; utthaiḥ-produced; kāma-lust; lobha-greed; ādibhiḥ-and so on; malaiḥ-from the impurities; vītam-freed; yadā-when; manaḥ-the mind; śuddham-pure; aduḥkham-without distress; asukham-without happiness; samam-equipoised.

When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress.

Kāma and lobha are the symptoms of material existence. Everyone always desires to possess something. It is said here that desire and greed are the products of false identification of oneself with the body. When one becomes free from this contamination, then his mind and consciousness also become freed and attain their original state. Mind, consciousness and the living entity exist. Whenever we speak of the living entity, this includes the mind and consciousness. The difference between conditional life and liberated life occurs when we purify the mind and the consciousness. When they are purified, one becomes transcendental to material happiness and distress.

In the beginning Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress and happiness. How this can be done is explained here: one has to purify his mind and consciousness. This can be done by the bhakti-yoga system. As explained in the Nārada-pañcarātra, one's mind and senses should be purified (tat-paratvena nirmalam). One's senses must be engaged in devotional service to the Lord. That is the process. The mind must have some engagement. One cannot make the mind vacant. Of course there are some foolish attempts to try to make the mind vacant or void, but that is not possible. The only process that will purify the mind is to engage it in Kṛṣṇa. The mind must be engaged. If we engage our mind in Kṛṣṇa, naturally the consciousness becomes fully purified, and there is no chance of the entrance of material desire and greed.

TEXT 17

tadā puruṣa ātmānaṁ

kevalaṁ prakṛteḥ param

nirantaraṁ svayaṁ-jyotir

aṇimānam akhaṇḍitam

SYNONYMS

tadā-then; puruṣaḥ-the individual soul; ātmānam-himself; kevalam-pure; prakṛteḥ param-transcendental to material existence; nirantaram-nondifferent; svayam-jyotiḥ-self-effulgent; aṇimānam-infinitesimal; akhaṇḍitam-not fragmented.

At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.

In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it, which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist.

The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.

TEXT 18

jñāna-vairāgya-yuktena

bhakti-yuktena cātmanā

paripaśyaty udāsīnaṁ

prakṛtiṁ ca hataujasam

SYNONYMS

jñāna-knowledge; vairāgya-renunciation; yuktena-equipped with; bhakti-devotional service; yuktena-equipped with; ca-and; ātmanā-by the mind; paripaśyati-one sees; udāsīnam-indifferent; prakṛtim-material existence; ca-and; hata-ojasam-reduced in strength.

In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.

As the contamination of the germs of a particular disease can influence a weaker person, similarly the influence of material nature, or illusory energy, can act on the weaker, or conditioned, soul but not on the liberated soul. Self-realization is the position of the liberated state. One understands his constitutional position by knowledge and vairāgya, renunciation. Without knowledge, one cannot have realization. The realization that one is the infinitesimal part and parcel of the Supreme Spirit makes him unattached to material, conditional life. That is the beginning of devotional service. Unless one is liberated from material contamination, one cannot engage himself in the devotional service of the Lord. In this verse, therefore, it is stated, jñāna-vairāgya-yuktena: when one is in full knowledge of one's constitutional position and is in the renounced order of life, detached from material attraction, then, by pure devotional service, bhakti-yuktena, he can engage himself as a loving servant of the Lord. paripaśyati means that he can see everything in its right perspective. Then the influence of material nature becomes almost nil. This is also confirmed in Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā: [Bg. 18.54] when one is self-realized he becomes happy and free from the influence of material nature, and at that time he is freed from lamentation and hankering. The Lord states that position as mad-bhaktiṁ labhate parām [Bg. 18.54], the real state of beginning devotional service. Similarly, it is confirmed in the Nārada-pañcarātra that when the senses are purified they can then be engaged in the devotional service of the Lord. One who is attached to material contamination cannot be a devotee.

TEXT 19

na yujyamānayā bhaktyā

bhagavaty akhilātmani

sadṛśo 'sti śivaḥ panthā

yogināṁ brahma-siddhaye

SYNONYMS

na-not; yujyamānayā-being performed; bhaktyā-devotional service; bhagavati-towards the Supreme Personality of Godhead; akhila-ātmani-the Supersoul; sadṛśaḥ-like; asti-there is; śivaḥ-auspicious; panthāḥ-path; yoginām-of the yogīs; brahma-siddhaye-for perfection in self-realization.

Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.

That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamānayā means "without being dovetailed." When there is devotional service, then the question is where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are . Brahma-siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogīs, but every yogī is supposed to engage in self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead one cannot have easy approach to the path of brahma-siddhi.

In the beginning of the Second Chapter of Śrīmad-Bhāgavatam it is stated that when one engages himself in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world automatically become manifest. Thus a devotee does not have to try separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service attitude, everything is revealed. It is stated here, śivaḥ panthāḥ: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahmajyoti effulgence, is not brahma-siddhi. Beyond that brahmajyoti there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahmajyoti, so that the devotee may see within the brahmajyoti the actual, eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect, for Bhagavān, the Supreme Personality of Godhead, is akhilātmā-He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.

TEXT 20

prasaṅgam ajaraṁ pāśam

ātmanaḥ kavayo viduḥ

sa eva sādhuṣu kṛto

mokṣa-dvāram apāvṛtam

SYNONYMS

prasaṅgam-attachment; ajaram-strong; pāśam-entanglement; ātmanaḥ-of the soul; kavayaḥ-learned men; viduḥ-know; saḥ eva-that same; sādhuṣu-to the devotees; kṛtaḥ-applied; mokṣa-dvāram-the door of liberation; apāvṛtam-opened.

Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.

Here it is clearly stated that attachment for one thing is the cause of bondage in conditioned life, and the same attachment, when applied to something else, opens the door of liberation. Attachment cannot be killed; it has simply to be transferred. Attachment for material things is called material consciousness, and attachment for Kṛṣṇa or His devotee is called Kṛṣṇa consciousness. Consciousness, therefore, is the platform of attachment. It is clearly stated here that when we simply purify the consciousness from material consciousness to Kṛṣṇa consciousness, we attain liberation. Despite the statement that one should give up attachment, desirelessness is not possible for a living entity. A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, then he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation.

Here it is recommended that attachment should be transferred to the self-realized devotees, the sādhus. And who is a sādhu? A sādhu is not just an ordinary man with a saffron robe or long beard. A sādhu is described in Bhagavad-gītā as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kṛṣṇa, the Supreme Person, he is understood to be a sādhu. Sādhur eva sa mantavyaḥ [Bg. 9.30]. A sādhu is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sādhu, or devotee. Lord Caitanya also confirmed this. Lava-mātra sādhu-saṅge sarva-siddhi haya: [Cc. Madhya 22.54] simply by a moment's association with a sādhu, one can attain perfection.

Mahātmā is a synonym of sādhu. It is said that service to a mahātmā, or elevated devotee of the Lord, is dvāram āhur vimukteḥ, the royal road of liberation. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam (Bhāg. 5.5.2). Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sādhu, the result will be that the sādhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sādhu. If we want to associate with a sādhu, we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sādhu. Kapila Muni first of all instructs that the path of liberation begins with such association.

TEXT 21

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-dehinām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

SYNONYMS

titikṣavaḥ-tolerant; kāruṇikāḥ-merciful; suhṛdaḥ-friendly; sarva-dehinām-to all living entities; ajāta-śatravaḥ-inimical to none; śāntāḥ-peaceful; sādhavaḥ-abiding by scriptures; sādhu-bhūṣaṇāḥ-adorned with sublime characteristics.

The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.

A sādhu, as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service to the Lord. That is his mercy. He knows that without devotional service to the Lord, human life is spoiled. A devotee travels all over the country, from door to door, preaching, "Be Kṛṣṇa conscious. Be a devotee of Lord Kṛṣṇa. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness." These are the preachings of a sādhu. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality towards all the fallen souls. One of his qualifications, therefore, is kāruṇika, great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the sādhu, or devotee of the Lord, has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They do not like it; that is their disease. The sādhu has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridāsa Ṭhākura was caned in twenty-two marketplaces, and Lord Caitanya's principal assistant, Nityānanda, was violently attacked by Jagāi and Mādhāi. But still they were tolerant because their mission was to deliver the fallen souls. One of the qualifications of a sādhu is that he is very tolerant and is merciful to all fallen souls. He is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is said here, sarva-dehinām, which indicates all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The devotee of the Lord is merciful to everyone-the cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sādhu, because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sādhu is not inimical towards anyone, the world is so ungrateful that even a sādhu has many enemies.

What is the difference between an enemy and a friend? It is a difference in behavior. A sādhu behaves with all conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a sādhu in relieving a conditioned soul. A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Sādhu, therefore, means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee. A devotee develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no actual good qualifications or good characteristics according to the standard of transcendental realization.

TEXT 22

mayy ananyena bhāvena

bhaktiṁ kurvanti ye dṛḍhām

mat-kṛte tyakta-karmāṇas

tyakta-svajana-bāndhavāḥ

SYNONYMS

mayi-unto Me; ananyena bhāvena-with undeviated mind; bhaktim-devotional service; kurvanti-perform; ye-those who; dṛḍhām-staunch; mat-kṛte-for My sake; tyakta-renounced; karmāṇaḥ-activities; tyakta-renounced; sva-jana-family relationships; bāndhavāḥ-friendly acquaintances.

Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world.

A person in the renounced order of life, a sannyāsī, is also called a sādhu because he renounces everything-his home, his comfort, his friends, his relatives, and his duties to friends and to family. He renounces everything for the sake of the Supreme Personality of Godhead. A sannyāsī is generally in the renounced order of life, but his renunciation will be successful only when his energy is employed in the service of the Lord with great austerity. It is said here, therefore, bhaktiṁ kurvanti ye dṛḍhām. A person who seriously engages in the service of the Lord and is in the renounced order of life is a sādhu. A sādhu is one who has given up all responsibility to society, family, and worldly humanitarianism, simply for the service of the Lord. As soon as he takes his birth in the world, a person has so many responsibilities and obligations-to the public, to the demigods, to the great sages, to the general living beings, to his parents, to the family forefathers and to many others. When he gives up all such obligations for the sake of the service of the Supreme Lord, he is not punished for such renunciation of obligation. But if for sense gratification a person renounces all such obligations, he is punished by the law of nature.

TEXT 23

mad-āśrayāḥ kathā mṛṣṭāḥ

śṛṇvanti kathayanti ca

tapanti vividhās tāpā

naitān mad-gata-cetasaḥ

SYNONYMS

mat-āśrayāḥ-about Me; kathāḥ-stories; mṛṣṭāḥ-delightful; śṛṇvanti-they hear; kathayanti-they chant; ca-and; tapanti-inflict suffering; vividhāḥ-various; tāpāḥ-the material miseries; na-do not; etān-unto them; mat-gata-fixed on Me; cetasaḥ-their thoughts.

Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.

There are multifarious miseries in material existence-those pertaining to the body and the mind, those imposed by other living entities and those imposed by natural disturbances. But a sādhu is not disturbed by such miserable conditions because his mind is always filled with Kṛṣṇa consciousness, and thus he does not like to talk about anything but the activities of the Lord. Mahārāja Ambarīṣa did not speak of anything but the pastimes of the Lord. Vacāṁsi vaikuṇṭha-guṇānuvarṇane (Bhāg. 9.4.18). He engaged his words only in glorification of the Supreme Personality of Godhead. Sādhus are always interested in hearing about the activities of the Lord or His devotees. Since they are filled with Kṛṣṇa consciousness, they are forgetful of the material miseries. Ordinary conditioned souls, being forgetful of the activities of the Lord, are always full of anxieties and material tribulations. On the other hand, since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence.

TEXT 24

ta ete sādhavaḥ sādhvi

sarva-saṅga-vivarjitāḥ

saṅgas teṣv atha te prārthyaḥ

saṅga-doṣa-harā hi te

SYNONYMS

te ete-those very; sādhavaḥ-devotees; sādhvi-virtuous lady; sarva-all; saṅga-attachments; vivarjitāḥ-freed from; saṅgaḥ-attachment; teṣu-unto them; atha-hence; te-by you; prārthyaḥ-must be sought; saṅga-doṣa-the pernicious effects of material attachment; harāḥ-counteracters of; hi-indeed; te-they.

O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment.

Kapila Muni herein advises His mother, Devahūti, that if she wants to be free from material attachment, she should increase her attachment for the sādhus, or devotees who are completely freed from all material attachment. In Bhagavad-gītā, Fifteenth Chapter, verse 5, it is stated who is qualified to enter into the kingdom of Godhead. It is said there, nirmāna-mohā jita-saṅga-doṣāḥ. This refers to one who is completely freed from the puffed-up condition of material possessiveness. A person may be materially very rich, opulent or respectable, but if he at all wants to transfer himself to the spiritual kingdom, back home, back to Godhead, then he has to be freed from the puffed-up condition of material possessiveness, because that is a false position.

The word moha used here means the false understanding that one is rich or poor. In this material world, the conception that one is very rich or very poor-or any such consciousness in connection with material existence-is false, because this body itself is false, or temporary. A pure soul who is prepared to be freed from this material entanglement must first of all be free from the association of the three modes of nature. Our consciousness at the present moment is polluted because of association with the three modes of nature; therefore in Bhagavad-gītā the same principle is stated. It is advised, jita-saṅga-doṣāḥ: one should be freed from the contaminated association of the three modes of material nature. Here also, in the Śrīmad-Bhāgavatam, this is confirmed: a pure devotee, who is preparing to transfer himself to the spiritual kingdom, is also freed from the association of the three modes of material nature. We have to seek the association of such devotees. For this reason we have begun the International Society for Krishna Consciousness. There are many mercantile, scientific and other associations in human society to develop a particular type of education or consciousness, but there is no association which helps one to get free from all material association. If anyone has reached the stage where he must become free from this material contamination, then he has to seek the association of devotees, wherein Kṛṣṇa consciousness is exclusively cultured. One can thereby become freed from all material association.

Because a devotee is freed from all contaminated material association, he is not affected by the miseries of material existence. Even though he appears to be in the material world, he is not affected by the miseries of the material world. How is it possible? There is a very good example in the activities of the cat. The cat carries her kittens in her mouth, and when she kills a rat she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are sādhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence. One should therefore give up the association of materialistic persons and seek the association of persons engaged in Kṛṣṇa consciousness, and by such association he will benefit in spiritual advancement. By their words and instructions, he will be able to cut off his attachment to material existence.

TEXT 25

satāṁ prasaṅgān mama vīrya-saṁvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati

SYNONYMS

satām-of pure devotees; prasaṅgāt-through the association; mama-My; vīrya-wonderful activities; saṁvidaḥ-by discussion of; bhavanti-become; hṛt-to the heart; karṇa-to the ear; rasa-ayanāḥ-pleasing; kathāḥ-the stories; tat-of that; joṣaṇāt-by cultivation; āśu-quickly; apavarga-of liberation; vartmani-on the path; śraddhā-firm faith; ratiḥ-attraction; bhaktiḥ-devotion; anukramiṣyati-will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

The process of advancing in Kṛṣṇa consciousness and devotional service is described here. The first point is that one must seek the association of persons who are Kṛṣṇa conscious and who engage in devotional service. Without such association one cannot make advancement. Simply by theoretical knowledge or study one cannot make any appreciable advancement. One must give up the association of materialistic persons and seek the association of devotees because without the association of devotees one cannot understand the activities of the Lord. Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the Śrīmad-Bhāgavatam or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, manufactured stories because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

TEXT 26

bhaktyā pumāñ jāta-virāga aindriyād

dṛṣṭa-śrutān mad-racanānucintayā

cittasya yatto grahaṇe yoga-yukto

yatiṣyate ṛjubhir yoga-mārgaiḥ

SYNONYMS

bhaktyā-by devotional service; pumān-a person; jāta-virāgaḥ-having developed distaste; aindriyāt-for sense gratification; dṛṣṭa-seen (in this world); śrutāt-heard (in the next world); mat-racana-My activities of creation and so on; anucintayā-by constantly thinking about; cittasya-of the mind; yattaḥ-engaged; grahaṇe-in the control; yoga-yuktaḥ-situated in devotional service; yatiṣyate-will endeavor; ṛjubhiḥ-easy; yoga-mārgaiḥ-by the processes of mystic power.

Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.

In all scriptures people are encouraged to act in a pious way so that they can enjoy sense gratification not only in this life but also in the next. For example, one is promised promotion to the heavenly kingdom of higher planets by pious fruitive activities. But a devotee in the association of devotees prefers to contemplate the activities of the Lord-how He has created this universe, how He is maintaining it, how the creation dissolves, and how in the spiritual kingdom the Lord's pastimes are going on. There are full literatures describing these activities of the Lord, especially Bhagavad-gītā, Brahma-saṁhitā and Śrīmad-Bhāgavatam. The sincere devotee who associates with devotees gets the opportunity to hear and contemplate this subject of the pastimes of the Lord, and the result is that he feels distaste for so-called happiness in this or that world, in heaven or on other planets. The devotees are simply interested in being transferred to the personal association of the Lord; they have no more attraction for temporary so-called happiness. That is the position of one who is yoga-yukta. One who is fixed in mystic power is not disturbed by the allurement of this world or that world; he is interested in the matters of spiritual understanding or the spiritual situation. This sublime situation is very easily attained by the easiest process, bhakti-yoga. Ṛjubhir yoga-mārgaiḥ. A very suitable word used here is ṛjubhiḥ, or "very easy." There are different processes of yoga-mārga, attaining yoga perfection, but this process, devotional service to the Lord, is the easiest. Not only is it the easiest process, but the result is sublime. Everyone, therefore, should try to take this process of Kṛṣṇa consciousness and reach the highest perfection of life.

TEXT 27

asevayāyaṁ prakṛter guṇānāṁ

jñānena vairāgya-vijṛmbhitena

yogena mayy arpitayā ca bhaktyā

māṁ pratyag-ātmānam ihāvarundhe

SYNONYMS

asevayā-by not engaging in the service; ayam-this person; prakṛteḥ guṇānām-of the modes of material nature; jñānena-by Knowledge; vairāgya-with renunciation; vijṛmbhitena-developed; yogena-by practicing yoga; mayi-unto Me; arpitayā-fixed; ca-and; bhaktyā-with devotion; mām-unto Me; pratyak-ātmānam-the Absolute Truth; iha-in this very life; avarundhe-one attains.

Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.

When one engages in devotional service to the Lord in the nine different kinds of bhakti-yoga, as enunciated in authoritative scriptures, such as hearing (śravaṇam), chanting (kīrtanam), remembering, offering worship, praying and offering personal service-either in one of them, or two or three or all of them-he naturally has no opportunity to engage in the service of the three modes of material nature. Unless one has good engagements in spiritual service, it is not possible to get out of the attachment to material service. Those who are not devotees, therefore, are interested in so-called humanitarian or philanthropic work, such as opening a hospital or charitable institution. These are undoubtedly good works in the sense that they are pious activities, and their result is that the performer may get some opportunities for sense gratification, either in this life or in the next. Devotional service, however, is beyond the boundary of sense gratification. It is completely spiritual activity. When one engages in the spiritual activities of devotional service, naturally he does not get any opportunity to engage in sense gratificatory activities. Kṛṣṇa conscious activities are performed not blindly but with perfect understanding of knowledge and renunciation. This kind of yoga practice, in which the mind is always fixed upon the Supreme Personality of Godhead in devotion, results in liberation in this very life. The person who performs such acts gets in touch with the Supreme Personality of Godhead. Lord Caitanya, therefore, approved the process of hearing from realized devotees about the pastimes of the Lord. It does not matter to what category of this world the audience belongs. If one meekly and submissively hears about the activities of the Lord from a realized soul, he will be able to conquer the Supreme Personality of Godhead, who is unconquerable by any other process. Hearing or associating with devotees is the most important function for self-realization.

TEXT 28

devahūtir uvāca

kācit tvayy ucitā bhaktiḥ

kīdṛśī mama gocarā

yayā padaṁ te nirvāṇam

añjasānvāśnavā aham

SYNONYMS

devahūtiḥ uvāca-Devahūti said; kācit-what; tvayi-unto You; ucitā-proper; bhaktiḥ-devotional service; kīdṛśī-what kind; mama-by me; go-carā-fit to be practiced; yayā-by which; padam-feet; te-Your; nirvāṇam-liberation; añjasā-immediately; anvāśnavai-shall attain; aham-I.

On hearing this statement of the Lord, Devahūti inquired: What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?

It is stated in Bhagavad-gītā that no one is barred from rendering service to the Lord. Whether one is a woman or a laborer or a merchant, if he engages himself in the devotional service of the Lord he is promoted to the highest perfectional state and goes back home, back to Godhead. The devotional service most suitable for different types of devotees is determined and fixed by the mercy of the spiritual master.

TEXT 29

yo yogo bhagavad-bāṇo

nirvāṇātmaṁs tvayoditaḥ

kīdṛśaḥ kati cāṅgāni

yatas tattvāvabodhanam

SYNONYMS

yaḥ-which; yogaḥ-mystic yoga process; bhagavat-bāṇaḥ-aiming at the Supreme Personality of Godhead; nirvāṇa-ātman-O embodiment of nirvāṇa; tvayā-by You; uditaḥ-explained; kīdṛśaḥ-of what nature; kati-how many; ca-and; aṅgāni-branches; yataḥ-by which; tattva-of the truth; avabodhanam-understanding.

The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?

There are different kinds of mystic yoga systems aiming for different phases of the Absolute Truth. The jñāna-yoga system aims at the impersonal Brahman effulgence, and the haṭha-yoga system aims at the localized personal aspect, the Paramātmā feature of the Absolute Truth, whereas bhakti-yoga, or devotional service, which is executed in nine different ways, headed by hearing and chanting, aims at complete realization of the Supreme Lord. There are different methods of self-realization. But here Devahūti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord. The different parts of the bhakti-yoga system are hearing, chanting, remembering, offering prayers, worshiping the Lord in the temple, accepting service to Him, carrying out His orders, making friendship with Him and ultimately surrendering everything for the service of the Lord. The word nirvāṇātman is very significant in this verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: [Bg. 15.6] upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.

Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead. The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramātmā realization. This bāṇaḥ, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead, penetrating the regions of impersonal Brahman and localized Paramātmā.

TEXT 30

tad etan me vijānīhi

yathāhaṁ manda-dhīr hare

sukhaṁ buddhyeya durbodhaṁ

yoṣā bhavad-anugrahāt

SYNONYMS

tat etat-that same; me-to me; vijānīhi-please explain; yathā-so that; aham-I; manda-slow; dhīḥ-whose intelligence; hare-O my Lord; sukham-easily; buddhyeya-may understand; durbodham-very difficult to understand; yoṣā-a woman; bhavat-anugrahāt-by Your grace.

My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness.

Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men; but if the spiritual master is kind enough to the disciple, however unintelligent the disciple may be, then by the divine grace of the spiritual master everything is revealed. Viśvanātha Cakravartī Ṭhākura therefore says, yasya prasādād, by the mercy of the spiritual master, the mercy of the Supreme Personality of Godhead, bhagavat-prasādaḥ, is revealed. Devahūti requested her great son to be merciful towards her because she was a less intelligent woman and also His mother. By the grace of Kapiladeva it was quite possible for her to understand the Absolute Truth, even though the subject matter is very difficult for ordinary persons, especially women.

TEXT 31

maitreya uvāca

viditvārthaṁ kapilo mātur itthaṁ

jāta-sneho yatra tanvābhijātaḥ

tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ

provāca vai bhakti-vitāna-yogam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; viditvā-having known; artham-purpose; kapilaḥ-Lord Kapila; mātuḥ-of His mother; ittham-thus; jāta-snehaḥ-became compassionate; yatra-upon her; tanvā-from her body; abhijātaḥ-born; tattva-āmnāyam-truths received by disciplic succession; yat-which; pravadanti-they call; sāṅkhyam-Sāṅkhya philosophy; provāca-He described; vai-in fact; bhakti-devotional service; vitāna-spreading; yogam-mystic yoga.

Śrī Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born of her body. He described the Sāṅkhya system of philosophy, which is a combination of devotional service and mystic realization, as received by disciplic succession.

TEXT 32

śrī-bhagavān uvāca

devānāṁ guṇa-liṅgānām

ānuśravika-karmaṇām

sattva evaika-manaso

vṛttiḥ svābhāvikī tu yā

animittā bhāgavatī

bhaktiḥ siddher garīyasī

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; devānām-of the senses or of the presiding deities of the senses; guṇa-liṅgānām-which detect sense objects; ānuśravika-according to scripture; karmaṇām-which work; sattve-unto the mind or unto the Lord; eva-only; eka-manasaḥ-of a man of undivided mind; vṛttiḥ-inclination; svābhāvikī-natural; tu-in fact; yā-which; animittā-without motive; bhāgavatī-to the Personality of Godhead; bhaktiḥ-devotional service; siddheḥ-than salvation; garīyasī-better.

Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation.

The senses of the living entity are always engaged in some occupation, either in activities prescribed in the injunctions of the Vedas or in material activities. The natural inclination of the senses is to work for something, and the mind is the center of the senses. The mind is actually the leader of the senses; therefore it is called sattva. Similarly, the leader of all the demigods who are engaged in the activities of this material world-the sun-god, moon-god, Indra and others-is the Supreme Personality of Godhead.

It is stated in the Vedic literature that the demigods are different limbs of the universal body of the Supreme Personality of Godhead. Our senses are also controlled by different demigods; our senses are representations of various demigods, and the mind is the representation of the Supreme Personality of Godhead. The senses, led by the mind, act under the influence of the demigods. When the service is ultimately aimed at the Supreme Personality of Godhead, the senses are in their natural position. The Lord is called Hṛṣīkeśa, for He is actually the proprietor and ultimate master of the senses. The senses and the mind are naturally inclined to work, but when they are materially contaminated they work for some material benefit or for the service of the demigods, although actually they are meant to serve the Supreme Personality of Godhead. The senses are called hṛṣīka, and the Supreme Personality of Godhead is called Hṛṣīkeśa. Indirectly, all the senses are naturally inclined to serve the Supreme Lord. That is called bhakti.

Kapiladeva said that when the senses, without desire for material profit or other selfish motives, are engaged in the service of the Supreme Personality of Godhead, one is situated in devotional service. That spirit of service is far better than siddhi, salvation. Bhakti, the inclination to serve the Supreme Personality of Godhead, is in a transcendental position far better than mukti, or liberation. Thus bhakti is the stage after liberation. Unless one is liberated one cannot engage the senses in the service of the Lord. When the senses are engaged either in material activities of sense gratification or in the activities of the Vedic injunctions, there is some motive, but when the same senses are engaged in the service of the Lord and there is no motive, that is called animittā and is the natural inclination of the mind. The conclusion is that when the mind, without being deviated either by Vedic injunctions or by material activities, is fully engaged in Kṛṣṇa consciousness, or devotional service to the Supreme Personality of Godhead, it is far better than the most aspired-for liberation from material entanglement.

TEXT 33

jarayaty āśu yā kośaṁ

nigīrṇam analo yathā

SYNONYMS

jarayati-dissolves; āśu-quickly; yā-which; kośam-the subtle body; nigīrṇam-things eaten; analaḥ-fire; yathā-as.

Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.

Bhakti is in a far higher position than mukti because a person's endeavor to get liberation from the material encagement is automatically served in devotional service. The example is given here that the fire in the stomach can digest whatever we eat. If the digestive power is sufficient, then whatever we can eat will be digested by the fire in the stomach. Similarly, a devotee does not have to try separately to attain liberation. That very service to the Supreme Personality of Godhead is the process of his liberation because to engage oneself in the service of the Lord is to liberate oneself from material entanglement. Śrī Bilvamaṅgala Ṭhākura explained this position very nicely. He said, "If I have unflinching devotion unto the lotus feet of the Supreme Lord, then mukti, or liberation, serves me as my maidservant. Mukti, the maidservant, is always ready to do whatever I ask."

For a devotee, liberation is no problem at all. Liberation takes place without separate endeavor. Bhakti, therefore, is far better then mukti or the impersonalist position. The impersonalists undergo severe penances and austerities to attain mukti, but the bhakta, simply by engaging himself in the bhakti process, especially in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, immediately develops control over the tongue by engaging it in chanting, and accepting the remnants of foodstuff offered to the Personality of Godhead. As soon as the tongue is controlled, naturally all other senses are controlled automatically. Sense control is the perfection of the yoga principle, and one's liberation begins immediately as soon as he engages himself in the service of the Lord. It is confirmed by Kapiladeva that bhakti, or devotional service, is garīyasī, more glorious than siddhi, liberation.

TEXT 34

naikātmatāṁ me spṛhayanti kecin

mat-pāda-sevābhiratā mad-īhāḥ

ye 'nyonyato bhāgavatāḥ prasajya

sabhājayante mama pauruṣāṇi

SYNONYMS

na-never; eka-ātmatām-merging into oneness; me-My; spṛhayanti-they desire; kecit-any; mat-pāda-sevā-the service of My lotus feet; abhiratāḥ-engaged in; mat-īhāḥ-endeavoring to attain Me; ye-those who; anyonyataḥ-mutually; bhāgavatāḥ-pure devotees; prasajya-assembling; sabhājayante-glorify; mama-My; pauruṣāṇi-glorious activities.

A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.

There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekātmatām. A devotee never accepts this kind of liberation. The other four liberations are: to be promoted to the same planet as God (Vaikuṇṭha), to associate personally with the Supreme Lord, to achieve the same opulence as the Lord and to attain the same bodily features as the Supreme Lord. A pure devotee, as will be explained by Kapila Muni, does not aspire for any of the five liberations. He especially despises as hellish the idea of becoming one with the Supreme Personality of Godhead. Śrī Prabodhānanda Sarasvatī, a great devotee of Lord Caitanya, said, kaivalyaṁ narakāyate: "The happiness of becoming one with the Supreme Lord, which is aspired for by the Māyāvādīs, is considered hellish." That oneness is not for pure devotees.

There are many so-called devotees who think that in the conditioned state we may worship the Personality of Godhead but that ultimately there is no personality; they say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Māyāvāda philosophy. Actually the impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahmajyoti. Although that brahmajyoti is not different from His personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee because the devotees engage in greater pleasure than the so-called pleasure of merging into His existence. The greatest pleasure is to serve the Lord. Devotees are always thinking about how to serve Him; they are always designing ways and means to serve the Supreme Lord, even in the midst of the greatest obstacles of material existence.

The Māyāvādīs accept the description of the pastimes of the Lord as stories, but actually they are not stories; they are historical facts. Pure devotees accept the narrations of the pastimes of the Lord not as stories but as Absolute Truth. The words mama pauruṣāṇi are significant. Devotees are very much attached to glorifying the activities of the Lord, whereas the Māyāvādīs cannot even think of these activities. According to them the Absolute Truth is impersonal. Without personal existence, how can there be activity? The impersonalists take the activities mentioned in the Śrīmad-Bhāgavatam, Bhagavad-gītā and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously. The have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public. The activities of Māyāvāda philosophy are very dangerous to the public, and therefore Lord Caitanya warned us never to hear from any Māyāvādī about any scripture. They will spoil the entire process, and the person hearing them will never be able to come to the path of devotional service to attain the highest perfection, or will be able to do so only after a very long time.

It is clearly stated by Kapila Muni that bhakti activities, or activities in devotional service, are transcendental to mukti. This is called pañcama-puruṣārtha. Generally, people engage in the activities of religion, economic development and sense gratification, and ultimately they work with an idea that they are going to become one with the Supreme Lord (mukti). But bhakti is transcendental to all these activities. The Śrīmad-Bhāgavatam, therefore, begins by stating that all kinds of pretentious religiosity is completely eradicated from the Bhāgavatam. Ritualistic activities for economic development and sense gratification and, after frustration in sense gratification, the desire to become one with the Supreme Lord, are all completely rejected in the Bhāgavatam. The Bhāgavatam is especially meant for the pure devotees, who always engage in Kṛṣṇa consciousness, in the activities of the Lord, and always glorify these transcendental activities. Pure devotees worship the transcendental activities of the Lord in Vṛndāvana, Dvārakā and Mathurā as they are narrated in the Śrīmad-Bhāgavatam and other purāṇas. The Māyāvādī philosophers completely reject them as stories, but actually they are great and worshipable subject matters and thus are relishable only for devotees. That is the difference between a Māyāvādī and a pure devotee.

TEXT 35

paśyanti te me rucirāṇy amba santaḥ

prasanna-vaktrāruṇa-locanāni

rūpāṇi divyāni vara-pradāni

sākaṁ vācaṁ spṛhaṇīyāṁ vadanti

SYNONYMS

paśyanti-see; te-they; me-My; rucirāṇi-beautiful; amba-O mother; santaḥ-devotees; prasanna-smiling; vaktra-face; aruṇa-like the morning sun; locanāni-eyes; rūpāṇi-forms; divyāni-transcendental; vara-pradāni-benevolent; sākam-with Me; vācam-words; spṛhaṇīyām-favorable; vadanti-they speak.

O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me.

Māyāvādīs and atheists accept the forms of the Deities in the temple of the Lord as idols, but devotees do not worship idols. They directly worship the Personality of Godhead in His arcā incarnation. Arcā refers to the form which we can worship in our present condition. Actually, in our present state it is not possible to see God in His spiritual form because our material eyes and senses cannot conceive of a spiritual form. We cannot even see the spiritual form of the individual soul. When a man dies we cannot see how the spiritual form leaves the body. That is the defect of our material senses. In order to be seen by our material senses, the Supreme Personality of Godhead accepts a favorable form which is called arcā-vigraha. This arcā-vigraha, sometimes called the arcā incarnation, is not different from Him. Just as the Supreme Personality of Godhead accepts various incarnations, He takes on forms made out of matter-clay, wood, metal and jewels.

There are many śāstric injunctions which give instructions for carving forms of the Lord. These forms are not material. If God is all-pervading, then He is also in the material elements. There is no doubt about it. But the atheists think otherwise. Although they preach that everything is God, when they go to the temple and see the form of the Lord, they deny that He is God. According to their own theory, everything is God. Then why is the Deity not God? Actually, they have no conception of God. The devotees' vision, however, is different; their vision is smeared with love of God. As soon as they see the Lord in His different forms, the devotees become saturated with love, for they do not find any difference between the Lord and His form in the temple, as do the atheists. The smiling face of the Deity in the temple is beheld by the devotees as transcendental and spiritual, and the decoration of the body of the Lord is very much appreciated by the devotees. It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to cleanse the temple and how to worship the Deity. There are different procedures and rules and regulations which are followed in temples of Viṣṇu, and devotees go there and see the Deity, the vigraha, and spiritually enjoy the form because all of the Deities are benevolent. The devotees express their minds before the Deity, and in many instances the Deity also gives answers. But one must be a very elevated devotee in order to be able to speak with the Supreme Lord. Sometimes the Lord informs the devotee through dreams. These exchanges of feelings between the Deity and the devotee are not understandable by atheists, but actually the devotee enjoys them. Kapila Muni is explaining how the devotees see the decorated body and face of the Deity and how they speak with Him in devotional service.

TEXT 36

tair darśanīyāvayavair udāra-

vilāsa-hāsekṣita-vāma-sūktaiḥ

hṛtātmano hṛta-prāṇāṁś ca bhaktir

anicchato me gatim aṇvīṁ prayuṅkte

SYNONYMS

taiḥ-by those forms; darśanīya-charming; avayavaiḥ-whose limbs; udāra-exalted; vilāsa-pastimes; hāsa-smiling; īkṣita-glances; vāma-pleasing; sūktaiḥ-whose delightful words; hṛta-captivated; ātmanaḥ-their minds; hṛta-captivated; prāṇān-their senses; ca-and; bhaktiḥ-devotional service; anicchataḥ-unwilling; me-My; gatim-abode; aṇvīm-subtle; prayuṅkte-secures.

Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.

There are three divisions of devotees-first-class, second-class and third-class. Even the third-class devotees are liberated souls. It is explained in this verse that although they do not have knowledge, simply by seeing the beautiful decoration of the Deity in the temple, the devotee is absorbed in thought of Him and loses all other consciousness. Simply by fixing oneself in Kṛṣṇa consciousness, engaging the senses in the service of the Lord, one is imperceptibly liberated. This is also confirmed in Bhagavad-gītā. Simply by discharging uncontaminated devotional service as prescribed in the scriptures, one becomes equal to Brahman. In Bhagavad-gītā it is said, brahma-bhūyāya kalpate. This means that the living entity in his original state is Brahman because he is part and parcel of the Supreme Brahman. But simply because of his forgetfulness of his real nature as an eternal servitor of the Lord, he is overwhelmed and captured by māyā. His forgetfulness of his real constitutional position is māyā. Otherwise he is eternally Brahman.

When one is trained to become conscious of his position, he understands that he is the servitor of the Lord. "Brahman" refers to a state of self-realization. Even the third-class devotee-who is not advanced in knowledge of the Absolute Truth but simply offers obeisances with great devotion, thinks of the Lord, sees the Lord in the temple and brings forth flowers and fruits to offer to the Deity-becomes imperceptibly liberated. Śraddhayānvitāḥ: with great devotion the devotees offer worshipful respects and paraphernalia to the Deity. The Deities of Rādhā and Kṛṣṇa, Lakṣmī and Nārāyaṇa, and Rāma and Sītā are very attractive to devotees, so much so that when they see the statue decorated in the temple of the Lord they become fully absorbed in thought of the Lord. That is the state of liberation. In other words, it is confirmed herewith that even a third-class devotee is in the transcendental position, above those who are trying for liberation by speculation or by other methods. Even great impersonalists like Śukadeva Gosvāmī and the four Kumāras were attracted by the beauty of the Deities in the temple, by the decorations and by the aroma of tulasī offered to the Lord, and they became devotees. Even though they were in the liberated state, instead of remaining impersonalists they were attracted by the beauty of the Lord and became devotees.

Here the word vilāsa is very important. Vilāsa refers to the activities or pastimes of the Lord. It is a prescribed duty in temple worship that not only should one visit the temple to see the Deity nicely decorated, but at the same time he should hear the recitation of Śrīmad-Bhāgavatam, Bhagavad-gītā or some similar literature, which is regularly recited in the temple. It is the system in Vṛndāvana that in every temple there is recitation of the śāstras. Even third-class devotees who have no literary knowledge or no time to read Śrīmad-Bhāgavatam or Bhagavad-gītā get the opportunity to hear about the pastimes of the Lord. In this way their minds may remain always absorbed in the thought of the Lord-His form, His activities and His transcendental nature. This state of Kṛṣṇa consciousness is a liberated stage. Lord Caitanya, therefore, recommended five important processes in the discharge of devotional service: (1) to chant the holy names of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, (2) to associate with devotees and serve them as far as possible, (3) to hear Śrīmad-Bhāgavatam, (4) to see the decorated temple and the Deity and, if possible, (5) to live in a place like Vṛndāvana or Mathurā. These five items alone can help a devotee achieve the highest perfectional stage. This is confirmed in Bhagavad-gītā and here in the Śrīmad-Bhāgavatam. That third-class devotees can also imperceptibly achieve liberation is accepted in all Vedic literatures.

TEXT 37

atho vibhūtiṁ mama māyāvinas tām

aiśvaryam aṣṭāṅgam anupravṛttam

śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ

parasya me te 'śnuvate tu loke

SYNONYMS

atho-then; vibhūtim-opulence; mama-of Me; māyāvinaḥ-of the Lord of māyā; tām-that; aiśvaryam-mystic perfection; aṣṭa-aṅgam-consisting of eight parts; anupravṛttam-following; śriyam-splendor; bhāgavatīm-of the kingdom of God; vā-or; aspṛhayanti-they do not desire; bhadrām-blissful; parasya-of the Supreme Lord; me-of Me; te-those devotees; aśnuvate-enjoy; tu-but; loke-in this life.

Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions.

The vibhūti, or opulences, offered by māyā are of many varieties. We have experience of different varieties of material enjoyment even on this planet, but if one is able to promote himself to higher planets like Candraloka, the sun or, still higher, Maharloka, Janaloka and Tapoloka, or even ultimately the highest planet, which is inhabited by Brahmā and is called Satyaloka, there are immense possibilities for material enjoyment. For example, the duration of life on higher planets is far, far greater than on this planet. It is said that on the moon the duration of life is such that our six months are equal to one day. We cannot even imagine the duration of life on the highest planet. It is stated in Bhagavad-gītā that Brahmā's twelve hours are inconceivable even to our mathematicians. These are all descriptions of the external energy of the Lord, or māyā. Besides these, there are other opulences which the yogīs can achieve by their mystic power. They are also material. A devotee does not aspire for all these material pleasures, although they are available to him simply by wishing. By the grace of the Lord, a devotee can achieve wonderful success simply by willing, but a real devotee does not like that. Lord Caitanya Mahāprabhu has taught that one should not desire material opulence or material reputation, nor should one try to enjoy material beauty; one should simply aspire to be absorbed in the devotional service of the Lord, even if one does not get liberation but has to continue the process of birth and death unlimitedly. Actually, however, to one who engages in Kṛṣṇa consciousness, liberation is already guaranteed. Devotees enjoy all the benefits of the higher planets and the Vaikuṇṭha planets also. It is especially mentioned here, bhāgavatīṁ bhadrām. In the Vaikuṇṭha planets everything is eternally peaceful, yet a pure devotee does not even aspire to be promoted there. But still he gets that advantage; he enjoys all the facilities of the material and spiritual worlds, even during the present life-span.

TEXT 38

na karhicin mat-parāḥ śānta-rūpe

naṅkṣyanti no me 'nimiṣo leḍhi hetiḥ

yeṣām ahaṁ priya ātmā sutaś ca

sakhā guruḥ suhṛdo daivam iṣṭam

SYNONYMS

na-not; karhicit-ever; mat-parāḥ-My devotees; śānta-rūpe-O mother; naṅkṣyanti-will lose; no-not; me-My; animiṣaḥ-time; leḍhi-destroys; hetiḥ-weapon; yeṣām-of whom; aham-I; priyaḥ-dear; ātmā-self; sutaḥ-son; ca-and; sakhā-friend; guruḥ-preceptor; suhṛdaḥ-benefactor; daivam-Deity; iṣṭam-chosen.

The Lord continued: My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.

It is stated in Bhagavad-gītā that one may elevate himself to the higher planetary systems, even up to Brahmaloka, by dint of pious activities, but when the effects of such pious activities are finished, one again comes back to this earth to begin a new life of activities. Thus even though one is promoted to the higher planetary system for enjoyment and a long duration of life, still that is not a permanent settlement. But as far as the devotees are concerned, their assets-the achievement of devotional service and the consequent opulence of Vaikuṇṭha, even on this planet-are never destroyed. In this verse Kapiladeva addresses His mother as śānta-rūpā, indicating that the opulences of devotees are fixed because devotees are eternally fixed in the Vaikuṇṭha atmosphere, which is called śānta-rūpa because it is in the mode of pure goodness, undisturbed by the modes of passion and ignorance. Once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply increase unlimitedly. For the devotees engaged in Kṛṣṇa consciousness, in the Vaikuṇṭha atmosphere, there is no influence of time. In the material world the influence of time destroys everything, but in the Vaikuṇṭha atmosphere there is no influence of time or of the demigods because there are no demigods in the Vaikuṇṭha planets. Here our activities are controlled by different demigods; even if we move our hand and leg, the action is controlled by the demigods. But in the Vaikuṇṭha atmosphere there is no influence of the demigods or of time; therefore there is no question of destruction. When the time element is present, there is the certainty of destruction, but when there is no time element-past, present or future-then everything is eternal. Therefore this verse uses the words na naṅkṣyanti, indicating that the transcendental opulences will never be destroyed.

The reason for freedom from destruction is also described. The devotees accept the Supreme Lord as the most dear personality and reciprocate with Him in different relationships. They accept the Supreme Personality of Godhead as the dearmost friend, the dearmost relative, the dearmost son, the dearmost preceptor, the dearmost well-wisher or the dearmost Deity. The Lord is eternal; therefore any relationship in which we accept Him is also eternal. It is clearly confirmed herein that the relationships cannot be destroyed, and therefore the opulences of those relationships are never destroyed. Every living entity has the propensity to love someone. We can see that if someone has no object of love, he generally directs his love to a pet animal like a cat or a dog. Thus the eternal propensity for love in all living entities is always searching for a place to reside. From this verse we can learn that we can love the Supreme Personality of Godhead as our dearmost object-as a friend, as a son, as a preceptor or as a well-wisher-and there will be no cheating and no end to such love. We shall eternally enjoy the relationship with the Supreme Lord in different aspects. A special feature of this verse is the acceptance of the Supreme Lord as the supreme preceptor. Bhagavad-gītā was spoken directly by the Supreme Lord, and Arjuna accepted Kṛṣṇa as guru, or spiritual master. Similarly, we should accept only Kṛṣṇa as the supreme spiritual master.

Kṛṣṇa, of course, means Kṛṣṇa and His confidential devotees; Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His name, in His form, in His qualities, in His abode and in His associates. Kṛṣṇa is never alone, for the devotees of Kṛṣṇa are not impersonalists. For example, a king is always associated with his secretary, his commander, his servant and so much paraphernalia. As soon as we accept Kṛṣṇa and His associates as our preceptors, no ill effects can destroy our knowledge. In the material world the knowledge which we acquire may change because of the influence of time, but nevertheless the conclusions received from Bhagavad-gītā, directly from the speeches of the Supreme Lord, Kṛṣṇa, can never change. There is no use interpreting Bhagavad-gītā; it is eternal.

Kṛṣṇa, the Supreme Lord, should be accepted as one's best friend. He will never cheat. He will always give His friendly advice and friendly protection to the devotee. If Kṛṣṇa is accepted as a son, He will never die. Here we have a very loving son or child, but the father and mother, or those who are affectionate towards him, always hope, "May my son not die." But Kṛṣṇa actually never will die. Therefore those who accept Kṛṣṇa, or the Supreme Lord, as their son will never be bereft of their son. In many instances devotees have accepted the Deity as a son. In Bengal there are many such instances, and even after the death of the devotee, the Deity performs the śrāddha ceremony for the father. The relationship is never destroyed. People are accustomed to worship different forms of demigods, but in Bhagavad-gītā such a mentality is condemned; therefore one should be intelligent enough to worship only the Supreme Personality of Godhead in His different forms such as Lakṣmī-Nārāyaṇa, Sītā-Rāma and Rādhā-Kṛṣṇa. Thus one will never be cheated. By worshiping the demigods one may elevate himself to the higher planets, but during the dissolution of the material world, the deity and the abode of the deity will be destroyed. But one who worships the Supreme Personality of Godhead is promoted to the Vaikuṇṭha planets, where there is no influence of time, destruction or annihilation. The conclusion is that the time influence cannot act upon devotees who have accepted the Supreme Personality of Godhead as everything.

TEXTS 39–40

imaṁ lokaṁ tathaivāmum

ātmānam ubhayāyinam

ātmānam anu ye ceha

ye rāyaḥ paśavo gṛhāḥ

visṛjya sarvān anyāṁś ca

mām evaṁ viśvato-mukham

bhajanty ananyayā bhaktyā

tān mṛtyor atipāraye

SYNONYMS

imam-this; lokam-world; tathā-accordingly; eva-certainly; amum-that world; ātmānam-the subtle body; ubhaya-in both; ayinam-traveling; ātmānam-the body; anu-in relationship with; ye-those who; ca-also; iha-in this world; ye-that which; rāyaḥ-wealth; paśavaḥ-cattle; gṛhāḥ-houses; visṛjya-having given up; sarvān-all; anyān-other; ca-and; mām-Me; evam-thus; viśvataḥ-mukham-the all-pervading Lord of the universe; bhajanti-they worship; ananyayā-unflinching; bhaktyā-by devotional service; tān-them; mṛtyoḥ-of death; atipāraye-I take to the other side.

Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death.

Unflinching devotional service, as described in these two verses, means engaging oneself in full Kṛṣṇa consciousness, or devotional service, accepting the Supreme Lord as all in all. Since the Supreme Lord is all-inclusive, if anyone worships Him with unflinching faith, he has automatically achieved all other opulences and performed all other duties. The Lord promises herein that He takes His devotee to the other side of birth and death. Lord Caitanya, therefore, recommended that one who aspires to go beyond birth and death should have no material possessions. This means that one should not try to be happy in this world or to be promoted to the heavenly world, nor should he try for material wealth, children, houses or cattle.

How liberation is imperceptibly achieved by a pure devotee and what the symptoms are have been explained. For the conditioned soul there are two statuses of living. One status is in this present life, and the other is our preparation for the next life. If I am in the mode of goodness then I may be preparing for promotion to the higher planets, if I am in the mode of passion then I shall remain here in a society where activity is very prominent, and if I am in the mode of ignorance I may be degraded to animal life or a lower grade of human life. But for a devotee there is no concern for this life or the next life because in any life he does not desire elevation in material prosperity or a high-grade or low-grade life. He prays to the Lord, "My dear Lord, it does not matter where I am born, but let me be born, even as an ant, in the house of a devotee." A pure devotee does not pray to the Lord for liberation from this material bondage. Actually, the pure devotee never thinks that he is fit for liberation. Considering his past life and his mischievous activities, he thinks that he is fit to be sent to the lowest region of hell. If in this life I am trying to become a devotee, this does not mean that in my many past lives I was one-hundred-percent pious. That is not possible. A devotee, therefore, is always conscious of his real position. Only by his full surrender to the Lord, by the Lord's grace, are his sufferings made shorter. As stated in Bhagavad-gītā, "Surrender unto Me, and I will give you protection from all kinds of sinful reaction." That is His mercy. But this does not mean that one who has surrendered to the lotus feet of the Lord has committed no misdeeds in his past life. A devotee always prays, "For my misdeeds, may I be born again and again, but my only prayer is that I may not forget Your service." The devotee has that much mental strength, and he prays to the Lord: "May I be born again and again, but let me be born in the home of Your pure devotee so that I may again get a chance to develop myself."

A pure devotee is not anxious to elevate himself in his next birth. He has already given up that sort of hope. In any life in which one is born, as a householder, or even as an animal, one must have some children, some resources or some possessions, but a devotee is not anxious to possess anything. He is satisfied with whatever is obtainable by God's grace. He is not at all attached to improving his social status or improving the status of education of his children. He is not neglectful-he is dutiful-but he does not spend too much time on the upliftment of temporary household or social life. He fully engages in the service of the Lord, and for other affairs he simply spares as much time as absolutely necessary (yathārham upayuñjataḥ). Such a pure devotee does not care for what is going to happen in the next life or in this life; he does not care even for family, children or society. He fully engages in the service of the Lord in Kṛṣṇa consciousness. It is stated in Bhagavad-gītā that without the knowledge of the devotee, the Lord arranges for His devotee to be immediately transferred to His transcendental abode just after leaving his body. After quitting his body he does not go into the womb of another mother. The ordinary common living entity, after death, is transferred to the womb of another mother, according to his karma, or activities, to take another type of body. But as far as the devotee is concerned, he is at once transferred to the spiritual world in the association of the Lord. That is the Lord's special mercy. How it is possible is explained in the following verses. Because He is all-powerful, the Lord can do anything and everything. He can excuse all sinful reactions. He can immediately transfer a person to Vaikuṇṭhaloka. That is the inconceivable power of the Supreme Personality of Godhead, who is favorably disposed to the pure devotees.

TEXT 41

nānyatra mad bhagavataḥ

pradhāna-puruṣeśvarāt

ātmanaḥ sarva-bhūtānāṁ

bhayaṁ tīvraṁ nivartate

SYNONYMS

na-not; anyatra-otherwise; mat-than Myself; bhagavataḥ-the Supreme Personality of Godhead; pradhāna-puruṣa-īśvarāt-the Lord of both prakṛti and puruṣa; ātmanaḥ-the soul; sarva-bhūtānām-of all living beings; bhayam-fear; tīvram-terrible; nivartate-is forsaken.

The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.

It is indicated herein that the cycle of birth and death cannot be stopped unless one is a pure devotee of the Supreme Lord. It is said, hariṁ vinā na sṛtiṁ taranti. One cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. The same concept is confirmed herewith: one may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation. One may ask if this means that those who are undergoing so much penance and austerity by strictly following the rules and regulations are endeavoring in vain. The answer is given by Śrīmad-Bhāgavatam (10.2.32): ye 'nye 'ravindākṣa vimukta-māninaḥ. Lord Brahmā and other demigods prayed to the Lord when Kṛṣṇa was in the womb of Devakī: "My dear lotus-eyed Lord, there are persons who are puffed up with the thought that they have become liberated or one with God or have become God, but in spite of thinking in such a puffed-up way, their intelligence is not laudable. They are less intelligent." It is stated that their intelligence, whether high or low, is not even purified. In purified intelligence a living entity cannot think otherwise than to surrender. Bhagavad-gītā, therefore, confirms that purified intelligence arises in the person of a very wise man. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births, one who is actually advanced in intelligence surrenders unto the Supreme Lord.

Without the surrendering process, one cannot achieve liberation. The Bhāgavatam says, "Those who are simply puffed up, thinking themselves liberated by some nondevotional process, are not polished or clear in intelligence, for they have not yet surrendered unto You. In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they think that they are in the effulgence of Brahman, but actually, because they have no transcendental activities, they fall down to material activities." One should not be satisfied simply with knowing that one is Brahman. He must engage himself in the service of the Supreme Brahman; that is bhakti. The engagement of Brahman should be the service of Parabrahman. It is said that unless one becomes Brahman one cannot serve Brahman. The Supreme Brahman is the Supreme Personality of Godhead, and the living entity is also Brahman. Without realization that he is Brahman, spirit soul, an eternal servitor of the Lord, if one simply thinks that he is Brahman, his realization is only theoretical. He has to realize and at the same time engage himself in the devotional service of the Lord; then he can exist in the Brahman status. Otherwise he falls down.

The Bhāgavatam says that because nondevotees neglect the transcendental loving service of the lotus feet of the Personality of Godhead, their intelligence is not sufficient, and therefore these persons fall down. The living entity must have some activity. If he does not engage in the activity of transcendental service, he must fall down to material activity. As soon as one falls down to material activity, there is no rescue from the cycle of birth and death. It is stated here by Lord Kapila, "Without My mercy" (nānyatra mad bhagavataḥ). The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable. It is also confirmed in Bhagavad-gītā that the Lord is equal to everyone; no one is His enemy and no one is His friend. But to one who surrenders unto Him, He is especially inclined. By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. Otherwise, one may go on in many, many lives and may many times attempt other processes for liberation.

TEXT 42

mad-bhayād vāti vāto 'yaṁ

sūryas tapati mad-bhayāt

varṣatīndro dahaty agnir

mṛtyuś carati mad-bhayāt

SYNONYMS

mat-bhayāt-out of fear of Me; vāti-blows; vātaḥ-wind; ayam-this; sūryaḥ-the sun; tapati-shines; mat-bhayāt-out of fear of Me; varṣati-showers rain; indraḥ-Indra; dahati-burns; agniḥ-fire; mṛtyuḥ-death; carati-goes; mat-bhayāt-out of fear of Me.

It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.

The Supreme Personality of Godhead, Kṛṣṇa, says in Bhagavad-gītā that the natural laws being enacted are correct in all activities because of His superintendence. No one should think that nature is working automatically, without superintendence. The Vedic literature says that the clouds are controlled by the demigod Indra, heat is distributed by the sun-god, the soothing moonlight is distributed by Candra, and the air is blowing under the arrangement of the demigod Vāyu. But above all these demigods, the Supreme Personality of Godhead is the chief living entity. Nityo nityānāṁ cetanaś cetanānām. The demigods are also ordinary living entities, but due to their faithfulness-their devotional service attitude-they have been promoted to such posts. These different demigods, or directors, such as Candra, Varuṇa and Vāyu, are called adhikāri-devatā. The demigods are departmental heads. The government of the Supreme Lord consists not only of one planet or two or three; there are millions of planets and millions of universes. The Supreme Personality of Godhead has a huge government, and He requires assistants. The demigods are considered His bodily limbs. These are the descriptions of Vedic literature. Under these circumstances, the sun-god, the moon-god, the fire-god and the air-god are working under the direction of the Supreme Lord. It is confirmed in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The natural laws are being conducted under His superintendence. Because He is in the background, everything is being performed punctually and regularly.

One who has taken shelter of the Supreme Personality of Godhead is completely protected from all other influences. He no longer serves or is obliged to anyone else. Of course he is not disobedient to anyone, but his full power of thought is absorbed in the service of the Lord. The statements by the Supreme Personality of Godhead Kapila that under His direction the air is blowing, the fire is burning and the sun is giving heat are not sentimental. The impersonalist may say that the Bhāgavatam devotees create and imagine someone as the Supreme Personality of Godhead and assign qualifications to Him; but actually it is neither imagination nor an imposition of artificial power in the name of Godhead. In the Vedas it is said, bhīṣāsmād vātaḥ pavate/ bhīṣodeti sūryaḥ: "By fear of the Supreme Lord the wind-god and the sun-god are acting." Bhīṣāsmād agniś candraś ca/ mṛtyur dhāvati pañcamaḥ: "Agni, Indra and Mṛtyu are also acting under His direction." These are the statements of the Vedas.

TEXT 43

jñāna-vairāgya-yuktena

bhakti-yogena yoginaḥ

kṣemāya pāda-mūlaṁ me

praviśanty akuto-bhayam

SYNONYMS

jñāna-with knowledge; vairāgya-and renunciation; yuktena-equipped; bhakti-yogena-by devotional service; yoginaḥ-the yogīs; kṣemāya-for eternal benefit; pāda-mūlam-feet; me-My; praviśanti-take shelter of; akutaḥ-bhayam-without fear.

The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.

One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogī. The words explicitly used here are yuktena bhakti-yogena. Those yogīs, or mystics, who engage in devotional service are the first-class yogīs. The first-class yogīs, as described in Bhagavad-gītā, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa. These yogīs are not without knowledge and renunciation. To become a bhakti-yogī means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhāgavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Vāsudeva, Kṛṣṇa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaitukī-without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogīs who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm-in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuṇṭha planets within that Brahman effulgence-unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed.

TEXT 44

etāvān eva loke 'smin

puṁsāṁ niḥśreyasodayaḥ

tīvreṇa bhakti-yogena

mano mayy arpitaṁ sthiram

SYNONYMS

etāvān eva-only so far; loke asmin-in this world; puṁsām-of men; niḥśreyasa-final perfection of life; udayaḥ-the attainment of; tīvreṇa-intense; bhakti-yogena-by practice of devotional service; manaḥ-mind; mayi-in Me; arpitam-fixed; sthiram-steady.

Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.

Here the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant. One should fix his mind on the lotus feet of Kṛṣṇa or His incarnation. To be fixed steadily in that freedom is the way of liberation. Ambarīṣa Mahārāja is an example. He fixed his mind on the lotus feet of the Lord, he spoke only on the pastimes of the Lord, he smelled only the flowers and tulasī offered to the Lord, he walked only to the temple of the Lord, he engaged his hands in cleansing the temple, he engaged his tongue in tasting the foodstuff offered to the Lord, and he engaged his ears for hearing the great pastimes of the Lord. In that way all his senses were engaged. First of all, the mind should be engaged at the lotus feet of the Lord, very steadily and naturally. Because the mind is the master of the senses, when the mind is engaged, all the senses become engaged. That is bhakti-yoga. Yoga means controlling the senses. The senses cannot be controlled in the proper sense of the term; they are always agitated. This is true also with a child-how long can he be forced to sit down silently? It is not possible. Even Arjuna said, cañcalaṁ hi manaḥ kṛṣṇa: "The mind is always agitated." The best course is to fix the mind on the lotus feet of the Lord. Mano mayy arpitaṁ sthiram. If one seriously engages in Kṛṣṇa consciousness, that is the highest perfectional stage. All Kṛṣṇa conscious activities are on the highest perfectional level of human life.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Glories of Devotional Service."

Chapter Twenty-six

Fundamental Principles of Material Nature

TEXT 1

śrī-bhagavān uvāca

atha te sampravakṣyāmi

tattvānāṁ lakṣaṇaṁ pṛthak

yad viditvā vimucyeta

puruṣaḥ prākṛtair guṇaiḥ

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; atha-now; te-to you; sampravakṣyāmi-I shall describe; tattvānām-of the categories of the Absolute Truth; lakṣaṇam-the distinctive features; pṛthak-one by one; yat-which; viditvā-knowing; vimucyeta-one can be released; puruṣaḥ-any person; prākṛtaiḥ-of the material nature; guṇaiḥ-from the modes.

The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.

As stated in Bhagavad-gītā, one can understand the Supreme Personality of Godhead, the Absolute Truth, only through devotional service (bhaktyā mām abhijānāti [Bg. 18.55]). As stated in the Bhāgavatam, the object of devotional service is mām, Kṛṣṇa. And, as explained in the Caitanya-caritāmṛta, to understand Kṛṣṇa means to understand Kṛṣṇa in His personal form with His internal energy, His external energy, His expansions and His incarnations. There are many diverse departments of knowledge in understanding Kṛṣṇa. Sāṅkhya philosophy is especially meant for persons who are conditioned by this material world. It is generally understood by the paramparā system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explained by the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavad-gītā. Tato māṁ tattvato jñātvā: by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God. This is also explained here. By understanding the science of devotional service in Sāṅkhya philosophy, one can become free from the modes of material nature. The eternal self, after becoming freed from the spell of material nature, becomes eligible to enter into the kingdom of God. As long as one has even a slight desire to enjoy or lord it over material nature, there is no chance of his being freed from the influence of nature's material modes. Therefore, one has to understand the Supreme Personality of Godhead analytically, as explained in the Sāṅkhya system of philosophy by Lord Kapiladeva.

TEXT 2

jñānaṁ niḥśreyasārthāya

puruṣasyātma-darśanam

yad āhur varṇaye tat te

hṛdaya-granthi-bhedanam

SYNONYMS

jñānam-knowledge; niḥśreyasa-arthāya-for the ultimate perfection; puruṣasya-of a man; ātma-darśanam-self-realization; yat-which; āhuḥ-they said; varṇaye-I shall explain; tat-that; te-to you; hṛdaya-in the heart; granthi-the knots; bhedanam-cuts.

Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.

It is said that by proper understanding of the pure self, or by self-realization, one can be freed from material attachment. Knowledge leads one to attain the ultimate perfection of life and to see oneself as he is. The Śvetāśvatara Upaniṣad (3.8) also confirms this. Tam eva viditvāti-mṛtyum eti: simply by understanding one's spiritual position, or by seeing oneself as he is, one can be freed from material entanglement. In various ways, the seeing of oneself is described in the Vedic literatures, and it is confirmed in the Bhāgavatam (puruṣasya ātma-darśanam) that one has to see oneself and know what he is. As Kapiladeva explains to His mother, this "seeing" can be done by hearing from the proper authoritative source. Kapiladeva is the greatest authority because He is the Personality of Godhead, and if someone accepts whatever is explained as it is, without interpretation, then he can see himself.

Lord Caitanya explained to Sanātana Gosvāmī the real constitutional position of the individual. He said directly that each and every individual soul is eternally a servitor of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every individual soul is eternally a servitor. When one is fixed in the understanding that he is part and parcel of the Supreme Soul and that his eternal position is to serve in association with the Supreme Lord, he becomes self-realized. This position of rightly understanding oneself cuts the knot of material attraction (hṛdaya-granthi-bhedanam). Due to false ego, or false identification of oneself with the body and the material world, one is entrapped by māyā, but as soon as one understands that he is qualitatively the same substance as the Supreme Lord because he belongs to the same category of spirit soul, and that his perpetual position is to serve, one attains ātma-darśanam and hṛdaya-granthi-bhedanam, self-realization. When one can cut the knot of attachment to the material world, his understanding is called knowledge. Ātma-darśanam means to see oneself by knowledge; therefore, when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sāṅkhya is called knowledge and self-revelation.

TEXT 3

anādir ātmā puruṣo

nirguṇaḥ prakṛteḥ paraḥ

pratyag-dhāmā svayaṁ-jyotir

viśvaṁ yena samanvitam

SYNONYMS

anādiḥ-without a beginning; ātmā-the Supreme Soul; puruṣaḥ-the Personality of Godhead; nirguṇaḥ-transcendental to the material modes of nature; prakṛteḥ paraḥ-beyond this material world; pratyak-dhāmā-perceivable everywhere; svayam-jyotiḥ-self-effulgent; viśvam-the entire creation; yena-by whom; samanvitam-is maintained.

The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.

The Supreme Personality of Godhead is described as being without beginning. He is puruṣa, the Supreme Spirit. puruṣa means "person." When we think of a person in our present experience, that person has a beginning. This means that he has taken birth and that there is a history from the beginning of his life. But the Lord is particularly mentioned here as anādi, beginningless. If we examine all persons, we will find that everyone has a beginning, but when we approach a person who has no beginning, He is the Supreme Person. That is the definition given in the Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Personality of Godhead is Kṛṣṇa, the supreme controller; He is without beginning, and He is the beginning of everyone. This definition is found in all Vedic literatures.

The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is perceivable everywhere. Brahman means "great." His greatness is perceived everywhere. And what is that greatness? Consciousness. We have personal experience of consciousness, for it is spread all over the body; in every hair follicle of our body we can feel consciousness. This is individual consciousness. Similarly, there is superconsciousness. The example can be given of a small light and the sunlight. The sunlight is perceived everywhere, even within the room or in the sky, but the small light is experienced within a specific limit. Similarly, our consciousness is perceived within the limit of our particular body, but the superconsciousness, or the existence of God, is perceived everywhere. He is present everywhere by His energy. It is stated in the Viṣṇu Purāṇa that whatever we find, anywhere and everywhere, is the distribution of the energy of the Supreme Lord. In Bhagavad-gītā also it is confirmed that the Lord is all-pervading and exists everywhere by His two kinds of energy, one spiritual and the other material. Both the spiritual and material energies are spread everywhere, and that is the proof of the existence of the Supreme Personality of Godhead.

The existence of consciousness everywhere is not temporary. It is without beginning, and because it is without beginning, it is also without end. The theory that consciousness develops at a certain stage of material combination is not accepted herein, for the consciousness which exists everywhere is said to be without beginning. The materialistic or atheistic theory stating that there is no soul, that there is no God and that consciousness is the result of a combination of matter is not acceptable. Matter is not beginningless; it has a beginning. As this material body has a beginning, the universal body does also. And as our material body has begun on the basis of our soul, the entire gigantic universal body has begun on the basis of the Supreme Soul. The Vedānta-sūtra says, janmādy asya [SB 1.1.1]. This entire material exhibition-its creation, its growth, its maintenance and its dissolution-is an emanation from the Supreme Person. In Bhagavad-gītā also, the Lord says, "I am the beginning, the source of birth of everything."

The Supreme Personality of Godhead is described here. He is not a temporary person, nor does He have a beginning. He is without a cause, and He is the cause of all causes. paraḥ means "transcendental," "beyond the creative energy." The Lord is the creator of the creative energy. We can see that there is a creative energy in the material world, but He is not under this energy. He is prakṛti-paraḥ, beyond this energy. He is not subjected to the threefold miseries created by the material energy because He is beyond it. The modes of material nature do not touch Him. It is explained here, svayaṁ-jyotiḥ: He is light Himself. We have experience in the material world of one light's being a reflection of another, just as moonlight is a reflection of the sunlight. Sunlight is also the reflection of the brahmajyoti. Similarly, brahmajyoti, the spiritual effulgence, is a reflection of the body of the Supreme Lord. This is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavataḥ [Bs. 5.40]. The brahmajyoti, or Brahman effulgence, is due to His bodily luster. Therefore it is said here, svayaṁ-jyotiḥ: He Himself is light. His light is distributed in different ways, as the brahmajyoti, as sunlight and as moonlight. Bhagavad-gītā confirms that in the spiritual world there is no need of sunlight, moonlight or electricity. The Upaniṣads also confirm this; because the bodily luster of the Supreme Personality of Godhead is sufficient to illuminate the spiritual world, there is no need of sunlight, moonlight or any other light or electricity. This self-illumination also contradicts the theory that the spirit soul, or the spiritual consciousness, develops at a certain point in material combination. The term svayaṁ-jyotiḥ indicates that there is no tinge of anything material or any material reaction. It is confirmed here that the concept of the Lord's all-pervasiveness is due to His illumination everywhere. We have experience that the sun is situated in one place, but the sunlight is diffused all around for millions and millions of miles. That is our practical experience. Similarly, although the supreme light is situated in His personal abode, Vaikuṇṭha or Vṛndāvana, His light is diffused not only in the spiritual world but beyond that. In the material world also, that light is reflected by the sun globe, and the sunlight is reflected by the moon globe. Thus although He is situated in His own abode, His light is distributed all over the spiritual and material worlds. The Brahma-saṁhitā (5.37) confirms this. Goloka eva nivasaty akhilātma-bhūtaḥ: He is living in Goloka, but still He is present all over the creation. He is the Supersoul of everything, the Supreme Personality of Godhead, and He has innumerable transcendental qualities. It is also concluded that although He is undoubtedly a person, He is not a puruṣa of this material world. Māyāvādī philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence.

TEXT 4

sa eṣa prakṛtiṁ sūkṣmāṁ

daivīṁ guṇamayīṁ vibhuḥ

yadṛcchayaivopagatām

abhyapadyata līlayā

SYNONYMS

saḥ eṣaḥ-that same Supreme Personality of Godhead; prakṛtim-material energy; sūkṣmām-subtle; daivīm-related to Viṣṇu; guṇamayīm-invested with the three modes of material nature; vibhuḥ-the greatest of the great; yadṛcchayā-of His own will; iva-quite; upagatām-obtained; abhyapadyata-He accepted; līlayā-as His pastime.

As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Viṣṇu.

In this verse the word guṇamayīm is very significant. Daivīm means "the energy of the Supreme Personality of Godhead," and guṇamayīm means "invested with the three modes of material nature." When the material energy of the Supreme Personality of Godhead appears, this guṇamayīm energy acts as a manifestation of the energies of the three modes; it acts as a covering. The energy emanated from the Supreme Personality of Godhead manifests in two ways-as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gītā it is said that because the whole world is illusioned by the three modes of material nature, the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead. The example of a cloud is very nicely given. All of a sudden there may appear a big cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes; because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the cloud; only the vision of the ordinary being is covered. Similarly, although māyā cannot cover the Supreme Lord, who is beyond māyā, the material energy covers the ordinary living entities. Those conditioned souls who are covered are individual living entities, and He from whose energy māyā is created is the Supreme Personality of Godhead.

In another place in the Śrīmad-Bhāgavatam, in the First Canto, Seventh Chapter, it is stated that Vyāsadeva, by his spiritual vision, saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy. Those who are covered by the material energy are called conditioned souls. The Lord accepts the material energy for His material pastimes in creation, maintenance and dissolution. But the conditioned soul is covered; he cannot understand that beyond this material energy there is the Supreme Personality of Godhead, who is the cause of all causes, just as a less intelligent person cannot understand that beyond the covering of the clouds there is bright sunshine.

TEXT 5

guṇair vicitrāḥ sṛjatīṁ

sa-rūpāḥ prakṛtiṁ prajāḥ

vilokya mumuhe sadyaḥ

sa iha jñāna-gūhayā

SYNONYMS

guṇaiḥ-by the threefold modes; vicitrāḥ-variegated; sṛjatīm-creating; sa-rūpāḥ-with forms; prakṛtim-material nature; prajāḥ-living entities; vilokya-having seen; mumuhe-was illusioned; sadyaḥ-at once; saḥ-the living entity; iha-in this world; jñāna-gūhayā-by the knowledge-covering feature.

Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy.

Material energy has the power to cover knowledge, but this covering cannot be applied to the Supreme Personality of Godhead. It is applicable only to the prajāḥ, or those who are born with material bodies, the conditioned souls. The different kinds of living entities vary according to the modes of material nature, as explained in Bhagavad-gītā and other Vedic literature. In Bhagavad-gītā (7.12) it is very nicely explained that although the modes of goodness, passion and ignorance are born of the Supreme Personality of Godhead, He is not subject to them. In other words, the energy emanating from the Supreme Personality of Godhead cannot act on Him; it acts on the conditioned souls, who are covered by the material energy. The Lord is the father of all living entities because He impregnates material energy with the conditioned souls. Therefore, the conditioned souls get bodies created by the material energy, whereas the father of the living entities is aloof from the three modes.

It is stated in the previous verse that the material energy was accepted by the Supreme Personality of Godhead in order that He might exhibit pastimes for the living entities who wanted to enjoy and lord it over the material energy. This world was created through the material energy of the Lord for the so-called enjoyment of such living entities. Why this material world was created for the sufferings of the conditioned souls is a very intricate question. There is a hint in the previous verse in the word līlayā, which means "for the pastimes of the Lord." The Lord wants to rectify the enjoying temperament of the conditioned souls. It is stated in Bhagavad-gītā that no one is the enjoyer but the Supreme Personality of Godhead. This material energy is created, therefore, for anyone who pretends to enjoy. An example can be cited here that there is no necessity for the government's creation of a separate police department, but because it is a fact that some of the citizens will not accept the state laws, a department to deal with criminals is necessary. There is no necessity, but at the same time there is a necessity. Similarly, there was no necessity to create this material world for the sufferings of the conditioned souls, but at the same time there are certain living entities, known as nitya-baddha, who are eternally conditioned. We say that they have been conditioned from time immemorial because no one can trace out when the living entity, the part and parcel of the Supreme Lord, became rebellious against the supremacy of the Lord.

It is a fact that there are two classes of men-those who are obedient to the laws of the Supreme Lord and those who are atheists or agnostics, who do not accept the existence of God and who want to create their own laws. They want to establish that everyone can create his own laws or his own religious path. Without tracing out the beginning of the existence of these two classes, we can take it for granted that some of the living entities revolted against the laws of the Lord. Such entities are called conditioned souls, for they are conditioned by the three modes of material nature. Therefore the words guṇair vicitrāḥ are used here.

In this material world there are 8,400,000 species of life. As spirit souls, they are all transcendental to this material world. Why, then, do they exhibit themselves in different stages of life? The answer is given here: they are under the spell of the three modes of material nature. Because they were created by the material energy, their bodies are made of the material elements. Covered by the material body, the spiritual identity is lost, and therefore the word mumuhe is used here, indicating that they have forgotten their own spiritual identity. This forgetfulness of spiritual identity is present in the jīvas, or souls, who are conditioned, being subject to be covered by the energy of material nature. Jñāna-gūhayā is another word used. Gūhā means "covering." Because the knowledge of the minute conditioned souls is covered, they are exhibited in so many species of life. It is said in the Śrīmad-Bhāgavatam, Seventh Chapter, First Canto, "The living entities are illusioned by the material energy." In the Vedas also it is stated that the eternal living entities are covered by different modes and that they are called tricolored-red, white and blue-living entities. Red is the representation of the mode of passion, white is the representation of the mode of goodness, and blue is the representation of the mode of ignorance. These modes of material nature belong to the material energy, and therefore the living entities under these different modes of material nature have different kinds of material bodies. Because they are forgetful of their spiritual identities, they think the material bodies to be themselves. To the conditioned soul, "me" means the material body. This is called moha, or bewilderment.

It is repeatedly said in the Kaṭha Upaniṣad that the Supreme Personality of Godhead is never affected by the influence of material nature. It is, rather, the conditioned souls, or the minute infinitesimal parts and parcels of the Supreme, who are affected by the influence of material nature and who appear in different bodies under the material modes.

TEXT 6

evaṁ parābhidhyānena

kartṛtvaṁ prakṛteḥ pumān

karmasu kriyamāṇeṣu

guṇair ātmani manyate

SYNONYMS

evam-in this way; para-other; abhidhyānena-by identification; kartṛtvam-the performance of activities; prakṛteḥ-of the material nature; pumān-the living entity; karmasu kriyamāṇeṣu-while the activities are being performed; guṇaiḥ-by the three modes; ātmani-to himself; manyate-he considers.

Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself.

The forgetful living entity can be compared to a man who is under the influence of disease and has become mad or to a man haunted by ghosts, who acts without control and yet thinks himself to be in control. Under the influence of material nature, the conditioned soul becomes absorbed in material consciousness. In this consciousness, whatever is done under the influence of the material energy is accepted by the conditioned soul as self-actuated. Actually, the soul in his pure state of existence should be in Kṛṣṇa consciousness. When a person is not acting in Kṛṣṇa consciousness, he is understood to be acting in material consciousness. Consciousness cannot be killed, for the symptom of the living entity is consciousness. The material consciousness simply has to be purified. One becomes liberated by accepting Kṛṣṇa, or the Supreme Lord, as master and by changing the mode of consciousness from material consciousness to Kṛṣṇa consciousness.

TEXT 7

tad asya saṁsṛtir bandhaḥ

pāra-tantryaṁ ca tat-kṛtam

bhavaty akartur īśasya

sākṣiṇo nirvṛtātmanaḥ

SYNONYMS

tat-from the misconception; asya-of the conditioned soul; saṁsṛtiḥ-conditioned life; bandhaḥ-bondage; pāra-tantryam-dependence; ca-and; tat-kṛtam-made by that; bhavati-is; akartuḥ-of the nondoer; īśasya-independent; sākṣiṇaḥ-the witness; nirvṛta-ātmanaḥ-joyful by nature.

Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life.

The Māyāvādī philosopher, who does not differentiate between the Supreme Spirit and the individual spirit, says that the conditional existence of the living entity is his līlā, or pastime. But the word "pastime" implies employment in the activities of the Lord. The Māyāvādīs misuse the word and say that even if the living entity has become a stool-eating hog, he is also enjoying his pastimes. This is a most dangerous interpretation. Actually the Supreme Lord is the leader and maintainer of all living entities. His pastimes are transcendental to any material activity. Such pastimes of the Lord cannot be dragged to the level of the conditional activities of the living entities. In conditional life the living entity actually remains as if a captive in the hands of material energy. Whatever the material energy dictates, the conditioned soul does. He has no responsibility; he is simply the witness of the action, but he is forced to act in that way due to his offense in his eternal relationship with Kṛṣṇa. Lord Kṛṣṇa therefore says in Bhagavad-gītā that māyā, His material energy, is so forceful that it is insurmountable. But if a living entity simply understands that his constitutional position is to serve Kṛṣṇa and he tries to act on this principle, then however conditioned he may be, the influence of māyā immediately vanishes. This is clearly stated in Bhagavad-gītā, Seventh Chapter: Kṛṣṇa takes charge of anyone who surrenders to Him in helplessness, and thus the influence of māyā, or conditional life, is removed.

The spirit soul is actually sac-cid-ānanda-eternal, full of bliss and full of knowledge. Under the clutches of māyā, however, he suffers from continued birth, death, disease and old age. One has to be serious to cure this condition of material existence and transfer himself to Kṛṣṇa consciousness, for thus his long suffering may be mitigated without difficulty. In summary, the suffering of the conditioned soul is due to his attachment to material nature. This attachment should thus be transferred from matter to Kṛṣṇa.

TEXT 8

kārya-kāraṇa-kartṛtve

kāraṇaṁ prakṛtiṁ viduḥ

bhoktṛtve sukha-duḥkhānāṁ

puruṣaṁ prakṛteḥ param

SYNONYMS

kārya-the body; kāraṇa-the senses; kartṛtve-regarding the demigods; kāraṇam-the cause; prakṛtim-material nature; viduḥ-the learned understand; bhoktṛtve-regarding the perception; sukha-of happiness; duḥkhānām-and of distress; puruṣam-the spirit soul; prakṛteḥ-to material nature; param-transcendental.

The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.

In Bhagavad-gītā it is said that when the Lord descends to this material world, He comes as a person by His own energy, ātma-māyā. He is not forced by any superior energy. He comes by His own will, and this can be called His pastime, or līlā. But here it is clearly stated that the conditioned soul is forced to take a certain type of body and senses under the three modes of material nature. That body is not received according to his own choice. In other words, a conditioned soul has no free choice; he has to accept a certain type of body according to his karma. But when there are bodily reactions as felt in happiness and distress, it is to be understood that the cause is the spirit soul himself. If he so desires, the spirit soul can change this conditional life of dualities by choosing to serve Kṛṣṇa. The living entity is the cause of his own suffering, but he can also be the cause of his eternal happiness. When he wants to engage in Kṛṣṇa consciousness, a suitable body is offered to him by the internal potency, the spiritual energy of the Lord, and when he wants to satisfy his senses, a material body is offered. Thus it is his free choice to accept a spiritual body or a material body, but once the body is accepted he has to enjoy or suffer the consequences. The Māyāvādī philosopher's presentation is that the living entity enjoys his pastimes by accepting the body of a hog. This theory is not acceptable, however, because the word "pastime" implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. When there is enforced acceptance for suffering, it is not a pastime. The Lord's pastimes and the conditioned living entity's acceptance of karmic reaction are not on the same level.

TEXT 9

devahūtir uvāca

prakṛteḥ puruṣasyāpi

lakṣaṇaṁ puruṣottama

brūhi kāraṇayor asya

sad-asac ca yad-ātmakam

SYNONYMS

devahūtiḥ uvāca-Devahūti said; prakṛteḥ-of His energies; puruṣasya-of the Supreme Person; api-also; lakṣaṇam-characteristics; puruṣa-uttama-O Supreme Personality of Godhead; brūhi-kindly explain; kāraṇayoḥ-causes; asya-of this creation; sat-asat-manifest and unmanifest; ca-and; yat-ātmakam-consisting of which.

Devahūti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.

prakṛti, or material nature, is connected with both the Supreme Lord and the living entities, just as a woman is connected with her husband as a wife and with her children as a mother. In Bhagavad-gītā the Lord says that He impregnates mother nature with children, living entities, and thereafter all species of living entities become manifest. The relationship of all living entities with material nature has been explained. Now an understanding of the relationship between material nature and the Supreme Lord is sought by Devahūti. The product of that relationship is stated to be the manifest and unmanifest material world. The unmanifest material world is the subtle mahat-tattva, and from that mahat-tattva the material manifestation has emerged.

In the Vedic literatures it is said that by the glance of the Supreme Lord the total material energy is impregnated, and then everything is born of material nature. It is also confirmed in the Ninth Chapter of Bhagavad-gītā that under His glance, adhyakṣeṇa-under His direction and by His will-nature is working. It is not that nature works blindly. After understanding the position of the conditioned souls in relation to material nature, Devahūti wanted to know how nature works under the direction of the Lord and what the relationship is between the material nature and the Lord. In other words, she wanted to learn the characteristics of the Supreme Lord in relation to the material nature.

The relationship of the living entities with matter and that of the Supreme Lord with matter are certainly not on the same level, although the Māyāvādīs may interpret it in that way. When it is said that the living entities are bewildered, the Māyāvādī philosophers ascribe this bewilderment to the Supreme Lord. But that is not applicable. The Lord is never bewildered. That is the difference between personalists and impersonalists. Devahūti is not unintelligent. She has enough intelligence to understand that the living entities are not on the level of the Supreme Lord. Because the living entities are infinitesimal, they become bewildered or conditioned by material nature, but this does not mean that the Supreme Lord is also conditioned or bewildered. The difference between the conditioned soul and the Lord is that the Lord is the Lord, the master of material nature, and He is therefore not subject to its control. He is controlled neither by spiritual nature nor by material nature. He is the supreme controller Himself, and He cannot be compared to the ordinary living entities, who are controlled by the laws of material nature.

Two words used in this verse are sat and asat. The cosmic manifestation is asat-it does not exist-but the material energy of the Supreme Lord is sat, or ever existing. Material nature is ever existing in its subtle form as the energy of the Lord, but it sometimes manifests this nonexistent or temporarily existent nature, the cosmos. An analogy may be made with the father and mother: the mother and the father exist, but sometimes the mother begets children. Similarly, this cosmic manifestation, which comes from the unmanifest material nature of the Supreme Lord, sometimes appears and again disappears. But the material nature is ever existing, and the Lord is the supreme cause for both the subtle and gross manifestations of this material world.

TEXT 10

śrī-bhagavān uvāca

yat tat tri-guṇam avyaktaṁ

nityaṁ sad-asad-ātmakam

pradhānaṁ prakṛtiṁ prāhur

aviśeṣaṁ viśeṣavat

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; yat-now further; tat-that; tri-guṇam-combination of the three modes; avyaktam-unmanifested; nityam-eternal; sat-asat-ātmakam-consisting of cause and effect; pradhānam-the pradhāna; prakṛtim-prakṛti; prāhuḥ-they call; aviśeṣam-undifferentiated; viśeṣa-vat-possessing differentiation.

The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.

The Lord points out material nature in its subtle stage, which is called pradhāna, and He analyzes this pradhāna. The explanation of pradhāna and prakṛti is that pradhāna is the subtle, undifferentiated sum total of all material elements. Although they are undifferentiated, one can understand that the total material elements are contained therein. When the total material elements are manifested by the interaction of the three modes of material nature, the manifestation is called prakṛti. Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhāna is the Brahman stage, but actually the Brahman stage is not pradhāna. pradhāna is distinct from Brahman because in Brahman there is no existence of the material modes of nature. One may argue that the mahat-tattva is also different from pradhāna because in the mahat-tattva there are manifestations. The actual explanation of pradhāna, however, is given here: when the cause and effect are not clearly manifested (avyakta), the reaction of the total elements does not take place, and that stage of material nature is called pradhāna. Pradhāna is not the time element because in the time element there are actions and reactions, creation and annihilation. Nor is it the jīva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal. One adjective used in this connection is nitya, which indicates eternality. Therefore the condition of material nature immediately previous to its manifestation is called pradhāna.

TEXT 11

pañcabhiḥ pañcabhir brahma

caturbhir daśabhis tathā

etac catur-viṁśatikaṁ

gaṇaṁ prādhānikaṁ viduḥ

SYNONYMS

pañcabhiḥ-with the five (gross elements); pañcabhiḥ-the five (subtle elements); brahma-Brahman; caturbhiḥ-the four (internal senses); daśabhiḥ-the ten (five senses for gathering knowledge and five organs of action); tathā-in that way; etat-this; catuḥ-viṁśatikam-consisting of twenty-four elements; gaṇam-aggregate; prādhānikam-comprising the pradhāna; viduḥ-they know.

The aggregate elements, namely the five gross elements, the five subtle elements, the four internal senses, the five senses for gathering knowledge and the five outward organs of action, are known as the pradhāna.

According to Bhagavad-gītā, the sum total of the twenty-four elements described herein is called the yonir mahad brahma. The sum total of the living entities is impregnated into this yonir mahad brahma, and they are born in different forms, beginning from Brahmā down to the insignificant ant. In the Śrīmad-Bhāgavatam and other Vedic literatures, the sum total of the twenty-four elements, pradhāna, is also described as yonir mahad brahma; it is the source of the birth and subsistence of all living entities.

TEXT 12

mahā-bhūtāni pañcaiva

bhūr āpo 'gnir marun nabhaḥ

tan-mātrāṇi ca tāvanti

gandhādīni matāni me

SYNONYMS

mahā-bhūtāni-the gross elements; pañca-five; eva-exactly; bhūḥ-earth; āpaḥ-water; agniḥ-fire; marut-air; nabhaḥ-ether; tat-mātrāṇi-the subtle elements; ca-also; tāvanti-so many; gandha-ādīni-smell and so on (taste, color, touch and sound); matāni-considered; me-by Me.

There are five gross elements, namely earth, water, fire, air and ether. There are also five subtle elements: smell, taste, color, touch and sound.

TEXT 13

indriyāṇi daśa śrotraṁ

tvag dṛg rasana-nāsikāḥ

vāk karau caraṇau meḍhraṁ

pāyur daśama ucyate

SYNONYMS

indriyāṇi-the senses; daśa-ten; śrotram-the sense of hearing; tvak-the sense of touch; dṛk-the sense of sight; rasana-the sense of taste; nāsikāḥ-the sense of smell; vāk-the organ of speech; karau-two hands; caraṇau-the organs for traveling (legs); meḍhram-the generative organ; pāyuḥ-the evacuating organ; daśamaḥ-the tenth; ucyate-is called.

The senses for acquiring knowledge and the organs for action number ten, namely the auditory sense, the sense of taste, the tactile sense, the sense of sight, the sense of smell, the active organ for speaking, the active organs for working, and those for traveling, generating and evacuating.

TEXT 14

mano buddhir ahaṅkāraś

cittam ity antar-ātmakam

caturdhā lakṣyate bhedo

vṛttyā lakṣaṇa-rūpayā

SYNONYMS

manaḥ-the mind; buddhiḥ-intelligence; ahaṅkāraḥ-ego; cittam-consciousness; iti-thus; antaḥ-ātmakam-the internal, subtle senses; catuḥ-dhā-having four aspects; lakṣyate-is observed; bhedaḥ-the distinction; vṛttyā-by their functions; lakṣaṇa-rūpayā-representing different characteristics.

The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.

The four internal senses, or subtle senses, described herein are defined by different characteristics. When pure consciousness is polluted by material contamination and when identification with the body becomes prominent, one is said to be situated under false ego. Consciousness is the function of the soul, and therefore behind consciousness there is soul. Consciousness polluted by material contamination is called ahaṅkāra.

TEXT 15

etāvān eva saṅkhyāto

brahmaṇaḥ sa-guṇasya ha

sanniveśo mayā prokto

yaḥ kālaḥ pañca-viṁśakaḥ

SYNONYMS

etāvān-so much; eva-just; saṅkhyātaḥ-enumerated; brahmaṇaḥ-of Brahman; sa-guṇasya-with material qualities; ha-indeed; sanniveśaḥ-arrangement; mayā-by Me; proktaḥ-spoken; yaḥ-which; kālaḥ-time; pañca-viṁśakaḥ-the twenty-fifth.

All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty-fifth element.

According to the Vedic version there is no existence beyond Brahman. Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). It is stated also in the Viṣṇu Purāṇa that whatever we see is parasya brahmaṇaḥ śaktiḥ; everything is an expansion of the energy of the Supreme Absolute Truth, Brahman. When Brahman is mixed with the three qualities goodness, passion and ignorance, there results the material expansion, which is sometimes called saguṇa Brahman and which consists of these twenty-five elements. In the nirguṇa Brahman, where there is no material contamination, or in the spiritual world, the three modes-goodness, passion and ignorance-are not present. Where nirguṇa Brahman is found, simple unalloyed goodness prevails. Saguṇa Brahman is described by the Sāṅkhya system of philosophy as consisting of twenty-five elements, including the time factor (past, present and future).

TEXT 16

prabhāvaṁ pauruṣaṁ prāhuḥ

kālam eke yato bhayam

ahaṅkāra-vimūḍhasya

kartuḥ prakṛtim īyuṣaḥ

SYNONYMS

prabhāvam-the influence; pauruṣam-of the Supreme Personality of Godhead; prāhuḥ-they have said; kālam-the time factor; eke-some; yataḥ-from which; bhayam-fear; ahaṅkāra-vimūḍhasya-deluded by false ego; kartuḥ-of the individual soul; prakṛtim-material nature; īyuṣaḥ-having contacted.

The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.

The living entity's fear of death is due to his false ego of identifying with the body. Everyone is afraid of death. Actually there is no death for the spirit soul, but due to our absorption in the identification of body as self, the fear of death develops. It is also stated in the Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt. Dvitīya refers to matter, which is beyond spirit. Matter is the secondary manifestation of spirit, for matter is produced from spirit. Just as the material elements described are caused by the Supreme Lord, or the Supreme Spirit, the body is also a product of the spirit soul. Therefore, the material body is called dvitīya, or "the second." One who is absorbed in this second element or second exhibition of the spirit is afraid of death. When one is fully convinced that he is not his body, there is no question of fearing death, since the spirit soul does not die.

If the spirit soul engages in the spiritual activities of devotional service, he is completely freed from the platform of birth and death. His next position is complete spiritual freedom from a material body. The fear of death is the action of the kāla, or the time factor, which represents the influence of the Supreme Personality of Godhead. In other words, time is destructive. Whatever is created is subject to destruction and dissolution, which is the action of time. Time is a representation of the Lord, and it reminds us also that we must surrender unto the Lord. The Lord speaks to every conditioned soul as time. He says in Bhagavad-gītā that if someone surrenders unto Him, then there is no longer any problem of birth and death. We should therefore accept the time factor as the Supreme Personality of Godhead standing before us. This is further explained in the following verse.

TEXT 17

prakṛter guṇa-sāmyasya

nirviśeṣasya mānavi

ceṣṭā yataḥ sa bhagavān

kāla ity upalakṣitaḥ

SYNONYMS

prakṛteḥ-of material nature; guṇa-sāmyasya-without interaction of the three modes; nirviśeṣasya-without specific qualities; mānavi-O daughter of Manu; ceṣṭā-movement; yataḥ-from whom; saḥ-He; bhagavān-the Supreme Personality of Godhead; kālaḥ-time; iti-thus; upalakṣitaḥ-is designated.

My dear mother, O daughter of Svāyambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.

The unmanifested state of material nature, pradhāna, is being explained. The Lord says that when the unmanifested material nature is agitated by the glance of the Supreme Personality of Godhead, it begins to manifest itself in different ways. Before this agitation, it remains in the neutral state, without interaction by the three modes of material nature. In other words, material nature cannot produce any variety of manifestations without the contact of the Supreme Personality of Godhead. This is very nicely explained in Bhagavad-gītā. The Supreme Personality of Godhead is the cause of the products of material nature. Without His contact, material nature cannot produce anything.

In the Caitanya-caritāmṛta also, a very suitable example is given in this connection. Although the nipples on a goat's neck appear to be breast nipples, they do not give milk. Similarly, material nature appears to the material scientist to act and react in a wonderful manner, but in reality it cannot act without the agitator, time, who is the representation of the Supreme Personality of Godhead. When time agitates the neutral state of material nature, material nature begins to produce varieties of manifestations. Ultimately it is said that the Supreme Personality of Godhead is the cause of creation. As a woman cannot produce children unless impregnated by a man, material nature cannot produce or manifest anything unless it is impregnated by the Supreme Personality of Godhead in the form of the time factor.

TEXT 18

antaḥ puruṣa-rūpeṇa

kāla-rūpeṇa yo bahiḥ

samanvety eṣa sattvānāṁ

bhagavān ātma-māyayā

SYNONYMS

antaḥ-within; puruṣa-rūpeṇa-in the form of Supersoul; kāla-rūpeṇa-in the form of time; yaḥ-He who; bahiḥ-without; samanveti-exists; eṣaḥ-He; sattvānām-of all living entities; bhagavān-the Supreme Personality of Godhead; ātma-māyayā-by His potencies.

By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.

Here it is stated that within the heart the Supreme Personality of Godhead resides as the Supersoul. This situation is also explained in Bhagavad-gītā: the Supersoul rests beside the individual soul and acts as a witness. This is also confirmed elsewhere in the Vedic literature: two birds are sitting on the same tree of the body; one is witnessing, and the other is eating the fruits of the tree. This puruṣa, or Paramātmā, who resides within the body of the individual soul, is described in Bhagavad-gītā (13.23) as the upadraṣṭā, witness, and the anumantā, sanctioning authority. The conditioned soul engages in the happiness and distress of the particular body given him by the arrangement of the external energy of the Supreme Lord. But the supreme living being, or the Paramātmā, is different from the conditioned soul. He is described in Bhagavad-gītā as maheśvara, or the Supreme Lord. He is Paramātmā, not jīvātmā. Paramātmā means the Supersoul, who is sitting by the side of the conditioned soul just to sanction his activities. The conditioned soul comes to this material world in order to lord it over material nature. Since one cannot do anything without the sanction of the Supreme Lord, He lives with the jīva soul as witness and sanction-giver. He is also bhoktā; He gives maintenance and sustenance to the conditioned soul.

Since the living entity is constitutionally part and parcel of the Supreme Personality of Godhead, the Lord is very affectionate to the living entities. Unfortunately, when the living entity is bewildered or illusioned by the external energy, he becomes forgetful of his eternal relationship with the Lord, but as soon as he becomes aware of his constitutional position, he is liberated. The minute independence of the conditioned soul is exhibited by his marginal position. If he likes, he can forget the Supreme Personality of Godhead and come into the material existence with a false ego to lord it over material nature, but if he likes he can turn his face to the service of the Lord. The individual living entity is given that independence. His conditional life is ended and his life becomes successful as soon as he turns his face to the Lord, but by misusing his independence he enters into material existence. Yet the Lord is so kind that, as Supersoul, He always remains with the conditioned soul. The concern of the Lord is neither to enjoy nor to suffer from the material body. He remains with the jīva simply as sanction-giver and witness so that the living entity can receive the results of his activities, good or bad.

Outside the body of the conditioned soul, the Supreme Personality of Godhead remains as the time factor. According to the Sāṅkhya system of philosophy, there are twenty-five elements. The twenty-four elements already described plus the time factor make twenty-five. According to some learned philosophers, the Supersoul is included to make a total of twenty-six elements.

TEXT 19

daivāt kṣubhita-dharmiṇyāṁ

svasyāṁ yonau paraḥ pumān

ādhatta vīryaṁ sāsūta

mahat-tattvaṁ hiraṇmayam

SYNONYMS

daivāt-by the destiny of the conditioned souls; kṣubhita-agitated; dharmiṇyām-whose equilibrium of the modes; svasyām-His own; yonau-in the womb (material nature); paraḥ pumān-the Supreme Personality of Godhead; ādhatta-impregnated; vīryam-semen (His internal potency); sā-she (material nature); asūta-delivered; mahat-tattvam-the sum total of cosmic intelligence; hiraṇmayam-known as Hiraṇmaya.

After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.

This impregnation of material nature is described in Bhagavad-gītā, Fourteenth Chapter, verse 3. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature.

It is described in the Viṣṇu Purāṇa that the living entities belong to the spiritual nature. The potency of the Supreme Lord is spiritual, and the living entities, although they are called marginal potency, are also spiritual. If the living entities were not spiritual, this description of impregnation by the Supreme Lord would not be applicable. The Supreme Lord does not put His semen into that which is not spiritual, but it is stated here that the Supreme Person puts His semen into material nature. This means that the living entities are spiritual by nature. After impregnation, material nature delivers all kinds of living entities, beginning from the greatest living creature, Lord Brahmā, down to the insignificant ant, in all varieties of form. In Bhagavad-gītā (14.4) material nature is clearly mentioned as sarva-yoniṣu. This means that of all varieties of species-demigods, human beings, animals, birds and beasts (whatever is manifested)-material nature is the mother, and the Supreme Personality of Godhead is the seed-giving father. Generally it is experienced that the father gives life to the child but the mother gives its body; although the seed of life is given by the father, the body develops within the womb of the mother. Similarly, the spiritual living entities are impregnated into the womb of material nature, but the body, being supplied by material nature, takes on many different species and forms of life. The theory that the symptoms of life are manifest by the interaction of the twenty-four material elements is not supported here. The living force comes directly from the Supreme Personality of Godhead and is completely spiritual. Therefore, no material scientific advancement can produce life. The living force comes from the spiritual world and has nothing to do with the interaction of the material elements.

TEXT 20

viśvam ātma-gataṁ vyañjan

kūṭa-stho jagad-aṅkuraḥ

sva-tejasāpibat tīvram

ātma-prasvāpanaṁ tamaḥ

SYNONYMS

viśvam-the universe; ātma-gatam-contained within itself; vyañjan-manifesting; kūṭa-sthaḥ-unchangeable; jagat-aṅkuraḥ-the root of all cosmic manifestations; sva-tejasā-by its own effulgence; apibat-swallowed; tīvram-dense; ātma-prasvāpanam-which had covered the mahat-tattva; tamaḥ-darkness.

Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the time of dissolution.

Since the Supreme Personality of Godhead is ever existing, all-blissful and full of knowledge, His different energies are also ever existing in the dormant stage. Thus when the mahat-tattva was created, it manifested the material ego and swallowed up the darkness which covered the cosmic manifestation at the time of dissolution. This idea can be further explained. A person at night remains inactive, covered by the darkness of night, but when he is awakened in the morning, the covering of night, or the forgetfulness of the sleeping state, disappears. Similarly, when the mahat-tattva appears after the night of dissolution, the effulgence is manifested to exhibit the variegatedness of this material world.

TEXT 21

yat tat sattva-guṇaṁ svacchaṁ

śāntaṁ bhagavataḥ padam

yad āhur vāsudevākhyaṁ

cittaṁ tan mahad-ātmakam

SYNONYMS

yat-which; tat-that; sattva-guṇam-the mode of goodness; svaccham-clear; śāntam-sober; bhagavataḥ-of the Personality of Godhead; padam-the status of understanding; yat-which; āhuḥ-is called; vāsudeva-ākhyam-by the name vāsudeva; cittam-consciousness; tat-that; mahat-ātmakam-manifest in the mahat-tattva.

The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vāsudeva, or consciousness, becomes manifest in the mahat-tattva.

The vāsudeva manifestation, or the status of understanding the Supreme Personality of Godhead, is called pure goodness, or śuddha-sattva. In the śuddha-sattva status there is no infringement of the other qualities, namely passion and ignorance. In the Vedic literature there is mention of the Lord's expansion as the four Personalities of Godhead-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Here in the reappearance of the mahat-tattva the four expansions of Godhead occur. He who is seated within as Supersoul expands first as Vāsudeva.

The vāsudeva stage is free from infringement by material desires and is the status in which one can understand the Supreme Personality of Godhead, or the objective which is described in the Bhagavad-gītā as adbhuta. This is another feature of the mahat-tattva. The vāsudeva expansion is also called Kṛṣṇa consciousness, for it is free from all tinges of material passion and ignorance. This clear state of understanding helps one to know the Supreme Personality of Godhead. The vāsudeva status is also explained in Bhagavad-gītā as kṣetra-jña, which refers to the knower of the field of activities as well as the Superknower. The living being who has occupied a particular type of body knows that body, but the Superknower, Vāsudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Kṛṣṇa consciousness, one must worship Vāsudeva. Vāsudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.

In order to get release from the false ego, one has to worship Saṅkarṣaṇa. Saṅkarṣaṇa is also worshiped through Lord Śiva; the snakes which cover the body of Lord Śiva are representations of Saṅkarṣaṇa, and Lord Śiva is always absorbed in meditation upon Saṅkarṣaṇa. One who is actually a worshiper of Lord Śiva as a devotee of Saṅkarṣaṇa can be released from false, material ego. If one wants to get free from mental disturbances, one has to worship Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature. Similarly, to be fixed in one's intelligence one has to worship Pradyumna, who is reached through the worship of Brahmā. These matters are explained in Vedic literature.

TEXT 22

svacchatvam avikāritvaṁ

śāntatvam iti cetasaḥ

vṛttibhir lakṣaṇaṁ proktaṁ

yathāpāṁ prakṛtiḥ parā

SYNONYMS

svacchatvam-clarity; avikāritvam-freedom from all distraction; śāntatvam-serenity; iti-thus; cetasaḥ-of consciousness; vṛttibhiḥ-by characteristics; lakṣaṇam-traits; proktam-called; yathā-as; apām-of water; prakṛtiḥ-natural state; parā-pure.

After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.

The pure status of consciousness, or Kṛṣṇa consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Kṛṣṇa consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure.

TEXTS 23–24

mahat-tattvād vikurvāṇād

bhagavad-vīrya-sambhavāt

kriyā-śaktir ahaṅkāras

tri-vidhaḥ samapadyata

vaikārikas taijasaś ca

tāmasaś ca yato bhavaḥ

manasaś cendriyāṇāṁ ca

bhūtānāṁ mahatām api

SYNONYMS

mahat-tattvāt-from the mahat-tattva; vikurvāṇāt-undergoing a change; bhagavat-vīrya-sambhavāt-evolved from the Lord's own energy; kriyā-śaktiḥ-endowed with active power; ahaṅkāraḥ-the material ego; tri-vidhaḥ-of the three kinds; samapadyata-sprang up; vaikārikaḥ-material ego in transformed goodness; taijasaḥ-material ego in passion; ca-and; tāmasaḥ-material ego in ignorance; ca-also; yataḥ-from which; bhavaḥ-the origin; manasaḥ-of the mind; ca-and; indriyāṇām-of the senses for perception and action; ca-and; bhūtānām mahatām-of the five gross elements; api-also.

The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds-good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.

In the beginning, from clear consciousness, or the pure state of Kṛṣṇa consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Kṛṣṇa consciousness, but he has marginal independence, and this allows him to forget Kṛṣṇa. Originally, pure Kṛṣṇa consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Kṛṣṇa. This is exhibited in actual life; there are many instances in which someone acting in Kṛṣṇa consciousness suddenly changes. In the Upaniṣads it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.

Not only must one come to the stage of pure Kṛṣṇa consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause falldown. This falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Kṛṣṇa consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest.

TEXT 25

sahasra-śirasaṁ sākṣād

yam anantaṁ pracakṣate

saṅkarṣaṇākhyaṁ puruṣaṁ

bhūtendriya-manomayam

SYNONYMS

sahasra-śirasam-with a thousand heads; sākṣāt-directly; yam-whom; anantam-Ananta; pracakṣate-they all; saṅkarṣaṇa-ākhyam-Saṅkarṣaṇa by name; puruṣam-the Supreme Personality of Godhead; bhūta-the gross elements; indriya-the senses; manaḥ-mayam-consisting of the mind.

The threefold ahaṅkāra, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Saṅkarṣaṇa, who is directly Lord Ananta with a thousand heads.

TEXT 26

kartṛtvaṁ karaṇatvaṁ ca

kāryatvaṁ ceti lakṣaṇam

śānta-ghora-vimūḍhatvam

iti vā syād ahaṅkṛteḥ

SYNONYMS

kartṛtvam-being the doer; karaṇatvam-being the instrument; ca-and; kāryatvam-being the effect; ca-also; iti-thus; lakṣaṇam-characteristic; śānta-serene; ghora-active; vimūḍhatvam-being dull; iti-thus; vā-or; syāt-may be; ahaṅkṛteḥ-of the false ego.

This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.

Ahaṅkāra, or false ego, is transformed into the demigods, the controlling directors of material affairs. As an instrument, the false ego is represented as different senses and sense organs, and as the result of the combination of the demigods and the senses, material objects are produced. In the material world we are producing so many things, and this is called advancement of civilization, but factually the advancement of civilization is a manifestation of the false ego. By false ego all material things are produced as objects of enjoyment. One has to cease increasing artificial necessities in the form of material objects. One great ācārya, Narottama dāsa Ṭhākura, has lamented that when one deviates from pure consciousness of Vāsudeva, or Kṛṣṇa consciousness, he becomes entangled in material activities. The exact words he uses are, sat-saṅga chāḍi' kainu asate vilāsa/ te-kāraṇe lāgila ye karma-bandha-phāṅsa: "I have given up the pure status of consciousness because I wanted to enjoy in the temporary, material manifestation; therefore I have been entangled in the network of actions and reactions."

TEXT 27

vaikārikād vikurvāṇān

manas-tattvam ajāyata

yat-saṅkalpa-vikalpābhyāṁ

vartate kāma-sambhavaḥ

SYNONYMS

vaikārikāt-from the false ego of goodness; vikurvāṇāt-undergoing transformation; manaḥ-the mind; tattvam-principle; ajāyata-evolved; yat-whose; saṅkalpa-thoughts; vikalpābhyām-and by reflections; vartate-happens; kāma-sambhavaḥ-the rise of desire.

From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.

The symptoms of the mind are determination and rejection, which are due to different kinds of desires. We desire that which is favorable to our sense gratification, and we reject that which is not favorable to sense gratification. The material mind is not fixed, but the very same mind can be fixed when engaged in the activities of Kṛṣṇa consciousness. Otherwise, as long as the mind is on the material platform, it is hovering, and all this rejection and acceptance is asat, temporary. It is stated that he whose mind is not fixed in Kṛṣṇa consciousness must hover between acceptance and rejection. However advanced a man is in academic qualifications, as long as he is not fixed in Kṛṣṇa consciousness he will simply accept and reject and will never be able to fix his mind on a particular subject matter.

TEXT 28

yad vidur hy aniruddhākhyaṁ

hṛṣīkāṇām adhīśvaram

śāradendīvara-śyāmaṁ

saṁrādhyaṁ yogibhiḥ śanaiḥ

SYNONYMS

yat-which mind; viduḥ-is known; hi-indeed; aniruddha-ākhyam-by the name Aniruddha; hṛṣīkāṇām-of the senses; adhīśvaram-the supreme ruler; śārada-autumnal; indīvara-like a blue lotus; śyāmam-bluish; saṁrādhyam-who is found; yogibhiḥ-by the yogīs; śanaiḥ-gradually.

The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogīs.

The system of yoga entails controlling the mind, and the Lord of the mind is Aniruddha. It is stated that Aniruddha is four-handed, with Sudarśana cakra, conchshell, club and lotus flower. There are twenty-four forms of Viṣṇu, each differently named. Among these twenty-four forms, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva are depicted very nicely in the Caitanya-caritāmṛta, where it is stated that Aniruddha is worshiped by the yogīs. Meditation upon voidness is a modern invention of the fertile brain of some speculator. Actually the process of yoga meditation, as prescribed in this verse, should be fixed upon the form of Aniruddha. By meditating on Aniruddha one can become free from the agitation of acceptance and rejection. When one's mind is fixed upon Aniruddha, one gradually becomes God-realized; he approaches the pure status of Kṛṣṇa consciousness, which is the ultimate goal of yoga.

TEXT 29

taijasāt tu vikurvāṇād

buddhi-tattvam abhūt sati

dravya-sphuraṇa-vijñānam

indriyāṇām anugrahaḥ

SYNONYMS

taijasāt-from the false ego in passion; tu-then; vikurvāṇāt-undergoing transformation; buddhi-intelligence; tattvam-principle; abhūt-took birth; sati-O virtuous lady; dravya-objects; sphuraṇa-coming into view; vijñānam-ascertaining; indriyāṇām-to the senses; anugrahaḥ-giving assistance.

By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.

Intelligence is the discriminating power to understand an object, and it helps the senses make choices. Therefore intelligence is supposed to be the master of the senses. The perfection of intelligence is attained when one becomes fixed in the activities of Kṛṣṇa consciousness. By the proper use of intelligence one's consciousness is expanded, and the ultimate expansion of consciousness is Kṛṣṇa consciousness.

TEXT 30

saṁśayo 'tha viparyāso

niścayaḥ smṛtir eva ca

svāpa ity ucyate buddher

lakṣaṇaṁ vṛttitaḥ pṛthak

SYNONYMS

saṁśayaḥ-doubt; atha-then; viparyāsaḥ-misapprehension; niścayaḥ-correct apprehension; smṛtiḥ-memory; eva-also; ca-and; svāpaḥ-sleep; iti-thus; ucyate-are said; buddheḥ-of intelligence; lakṣaṇam-characteristics; vṛttitaḥ-by their functions; pṛthak-different.

Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.

Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. Therefore the word saṁśaya is very important; in order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gītā the Lord says that doubting the words of the authority is the cause of destruction.

As described in the Patañjali yoga system, pramāṇa-viparyaya-vikalpa-nidra-smṛtyaḥ. By intelligence only one can understand things as they are. By intelligence only can one understand whether or not he is the body. The study to determine whether one's identity is spiritual or material begins in doubt. When one is able to analyze his actual position, the false identification with the body is detected. This is viparyāsa. When false identification is detected, then real identification can be understood. Real understanding is described here as niścayaḥ, or proved experimental knowledge. This experimental knowledge can be achieved when one has understood the false knowledge. By experimental or proved knowledge, one can understand that he is not the body but spirit soul.

Smṛti means "memory," and svāpa means "sleep." Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely. In Bhagavad-gītā it is especially mentioned that persons who regulate eating, sleeping and other necessities of the body in the proper proportion become very successful in the yoga process. These are some of the aspects of the analytical study of intelligence as described in both the Patañjali yoga system and the Sāṅkhya philosophy system of Kapiladeva in Śrīmad-Bhāgavatam.

TEXT 31

taijasānīndriyāṇy eva

kriyā-jñāna-vibhāgaśaḥ

prāṇasya hi kriyā-śaktir

buddher vijñāna-śaktitā

SYNONYMS

taijasāni-produced from egoism in the mode of passion; indriyāṇi-the senses; eva-certainly; kriyā-action; jñāna-knowledge; vibhāgaśaḥ-according to; prāṇasya-of the vital energy; hi-indeed; kriyā-śaktiḥ-the senses of action; buddheḥ-of the intelligence; vijñāna-śaktitā-the senses for acquiring knowledge.

Egoism in the mode of passion produces two kinds of senses-the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.

It has been explained in the previous verses that mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here intelligence is said to be the product of ego in passion. That is the distinction between mind and intelligence; mind is a product of egoism in goodness, and intelligence is a product of egoism in passion. The desire to accept something and reject something is a very important factor of the mind. Since mind is a product of the mode of goodness, if it is fixed upon the Lord of the mind, Aniruddha, then the mind can be changed to Kṛṣṇa consciousness. It is stated by Narottama dāsa Ṭhākura that we always have desires. Desire cannot be stopped. But if we transfer our desires to please the Supreme Personality of Godhead, that is the perfection of life. As soon as the desire is transferred to lording it over material nature, it becomes contaminated by matter. Desire has to be purified. In the beginning, this purification process has to be carried out by the order of the spiritual master, since the spiritual master knows how the disciple's desires can be transformed into Kṛṣṇa consciousness. As far as intelligence is concerned, it is clearly stated here that it is a product of egoism in passion. By practice one comes to the point of the mode of goodness, and by surrendering or fixing the mind upon the Supreme Personality of Godhead, one becomes a very great personality, or mahātmā. In Bhagavad-gītā it is clearly said, sa mahātmā sudurlabhaḥ: "Such a great soul is very rare."

In this verse it is clear that both kinds of senses, the senses for acquiring knowledge and the senses for action, are products of egoism in the mode of passion. And because the sense organs for activity and for acquiring knowledge require energy, the vital energy, or life energy, is also produced by egoism in the mode of passion. We can actually see, therefore, that those who are very passionate can improve in material acquisition very quickly. It is recommended in the Vedic scriptures that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. We naturally find that those who are addicted to sex life are also materially advanced because sex life or passionate life is the impetus for the material advancement of civilization. For those who want to make spiritual advancement, there is almost no existence of the mode of passion. Only the mode of goodness is prominent. We find that those who engage in Kṛṣṇa consciousness are materially poor, but one who has eyes can see who is the greater. Although he appears to be materially poor, a person in Kṛṣṇa consciousness is not actually a poor man, but the person who has no taste tor Kṛṣṇa consciousness and appears to be very happy with material possessions is actually poor. Persons infatuated by material consciousness are very intelligent in discovering things for material comforts, but they have no access to understanding the spirit soul and spiritual life. Therefore, if anyone wants to advance in spiritual life, he has to come back to the platform of purified desire, the purified desire for devotional service. As stated in the Nārada-pañcarātra, engagement in the service of the Lord when the senses are purified in Kṛṣṇa consciousness is called pure devotion.

TEXT 32

tāmasāc ca vikurvāṇād

bhagavad-vīrya-coditāt

śabda-mātram abhūt tasmān

nabhaḥ śrotraṁ tu śabdagam

SYNONYMS

tāmasāt-from egoism in ignorance; ca-and; vikurvāṇāt-undergoing transformation; bhagavat-vīrya-by the energy of the Supreme Personality of Godhead; coditāt-impelled; śabda-mātram-the subtle element sound; abhūt-was manifested; tasmāt-from that; nabhaḥ-ether; śrotram-the sense of hearing; tu-then; śabda-gam-which catches sound.

When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing.

It appears from this verse that all the objects of our sense gratification are the products of egoism in ignorance. It is understood from this verse that by agitation of the element of egoism in ignorance, the first thing produced was sound, which is the subtle form of ether. It is stated also in the Vedānta-sūtra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anāvṛttiḥ śabdāt means "liberation by sound." The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Kṛṣṇa. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound.

Here it is said that from sound the ether became manifested and that the air became manifested from ether. How the ethereal sky comes from sound, how the air comes from sky and how fire comes from air will be explained later on. Sound is the cause of the sky, and sky is the cause of śrotram, the ear. The ear is the first sense for receiving knowledge. One must give aural reception to any knowledge one wants to receive, either material or spiritual. Therefore śrotram is very important. The Vedic knowledge is called śruti; knowledge has to be received by hearing. By hearing only can we have access to either material or spiritual enjoyment.

In the material world, we manufacture many things for our material comfort simply by hearing. They are already there, but just by hearing, one can transform them. If we want to build a very high skyscraper, this does not mean that we have to create it. The materials for the skyscraper-wood, metal, earth, etc.-are already there, but we make our intimate relationship with those already created material elements by hearing how to utilize them. Modern economic advancement for creation is also a product of hearing, and similarly one can create a favorable field of spiritual activities by hearing from the right source. Arjuna was a gross materialist in the bodily conception of life and was suffering from the bodily concept very acutely. But simply by hearing, Arjuna became a spiritualized, Kṛṣṇa conscious person. Hearing is very important, and that hearing is produced from the sky. By hearing only can we make proper use of that which already exists. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source.

TEXT 33

arthāśrayatvaṁ śabdasya

draṣṭur liṅgatvam eva ca

tan-mātratvaṁ ca nabhaso

lakṣaṇaṁ kavayo viduḥ

SYNONYMS

artha-āśrayatvam-that which conveys the meaning of an object; śabdasya-of sound; draṣṭuḥ-of the speaker; liṅgatvam-that which indicates the presence; eva-also; ca-and; tat-mātratvam-the subtle element; ca-and; nabhasaḥ-of ether; lakṣaṇam-definition; kavayaḥ-learned persons; viduḥ-know.

Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.

It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as śruti, or that which is received by hearing, is also called apauruṣa. Apauruṣa means "not spoken by any person materially created." It is stated in the beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā. The sound of Brahman, or Veda, was first impregnated into the heart of Brahmā, the original learned man (ādi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing. But Brahmā was the first created being. Who spoke to him? Since no one was there, who was the spiritual master to give knowledge? He was the only living creature; therefore the Vedic knowledge was imparted within his heart by the Supreme Personality of Godhead, who is seated within everyone as Paramātmā. Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is free from the defects of material understanding. Material understanding is defective. If we hear something from a conditioned soul, it is full of defects. All material and mundane information is tainted by illusion, error, cheating and imperfection of the senses. Because Vedic knowledge was imparted by the Supreme Lord, who is transcendental to material creation, it is perfect. If we receive that Vedic knowledge from Brahmā in disciplic succession, then we receive perfect knowledge.

Every word we hear has a meaning behind it. As soon as we hear the word "water," there is a substance-water-behind the word. Similarly, as soon as we hear the word "God," there is a meaning to it. If we receive that meaning and explanation of "God" from God Himself, then it is perfect. But if we speculate about the meaning of "God," it is imperfect. Bhagavad-gītā, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahmā, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gītā from a person authorized in the disciplic succession.

When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky.

TEXT 34

bhūtānāṁ chidra-dātṛtvaṁ

bahir antaram eva ca

prāṇendriyātma-dhiṣṇyatvaṁ

nabhaso vṛtti-lakṣaṇam

SYNONYMS

bhūtānām-of all living entities; chidra-dātṛtvam-the accommodation of room; bahiḥ-external; antaram-internal; eva-also; ca-and; prāṇa-of the vital air; indriya-the senses; ātma-and the mind; dhiṣṇyatvam-being the field of activities; nabhasaḥ-of the ethereal element; vṛtti-activities; lakṣaṇam-characteristics.

The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.

The mind, the senses and the vital force, or living entity, have forms, although they are not visible to the naked eye. Form rests in subtle existence in the sky, and internally it is perceived as the veins within the body and the circulation of the vital air. Externally there are invisible forms of sense objects. The production of the invisible sense objects is the external activity of the ethereal element, and the circulation of vital air and blood is its internal activity. That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here. This verse is the potential basis of great scientific research work, for it explains how subtle forms are generated from the ethereal element, what their characteristics and actions are, and how the tangible elements, namely air, fire, water and earth, are manifested from the subtle form. Mental activities, or psychological actions of thinking, feeling and willing, are also activities on the platform of ethereal existence. The statement in Bhagavad-gītā that the mental situation at the time of death is the basis of the next birth is also corroborated in this verse. Mental existence transforms into tangible form as soon as there is an opportunity due to contamination or development of the gross elements from subtle form.

TEXT 35

nabhasaḥ śabda-tanmātrāt

kāla-gatyā vikurvataḥ

sparśo 'bhavat tato vāyus

tvak sparśasya ca saṅgrahaḥ

SYNONYMS

nabhasaḥ-from ether; śabda-tanmātrāt-which evolves from the subtle element sound; kāla-gatyā-under the impulse of time; vikurvataḥ-undergoing transformation; sparśaḥ-the subtle element touch; abhavat-evolved; tataḥ-thence; vāyuḥ-air; tvak-the sense of touch; sparśasya-of touch; ca-and; saṅgrahaḥ-perception.

From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.

In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects.

TEXT 36

mṛdutvaṁ kaṭhinatvaṁ ca

śaityam uṣṇatvam eva ca

etat sparśasya sparśatvaṁ

tan-mātratvaṁ nabhasvataḥ

SYNONYMS

mṛdutvam-softness; kaṭhinatvam-hardness; ca-and; śaityam-cold; uṣṇatvam-heat; eva-also; ca-and; etat-this; sparśasya-of the subtle element touch; sparśatvam-the distinguishing attributes; tat-mātratvam-the subtle form; nabhasvataḥ-of air.

Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air.

Tangibility is the proof of form. In actuality, objects are perceived in two different ways. They are either soft or hard, cold or hot, etc. This tangible action of the tactile sense is the result of the evolution of air, which is produced from the sky.

TEXT 37

cālanaṁ vyūhanaṁ prāptir

netṛtvaṁ dravya-śabdayoḥ

sarvendriyāṇām ātmatvaṁ

vāyoḥ karmābhilakṣaṇam

SYNONYMS

cālanam-moving; vyūhanam-mixing; prāptiḥ-allowing approach; netṛtvam-carrying; dravya-śabdayoḥ-particles of substances and sound; sarva-indriyāṇām-of all the senses; ātmatvam-providing for the proper functioning; vāyoḥ-of air; karma-by actions; abhilakṣaṇam-the distinct characteristics.

The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.

We can perceive the action of the air when the branches of a tree move or when dry leaves on the ground collect together. Similarly, it is only by the action of the air that a body moves, and when the air circulation is impeded, many diseases result. Paralysis, nervous breakdowns, madness and many other diseases are actually due to an insufficient circulation of air. In the Āyur-vedic system these diseases are treated on the basis of air circulation. If from the beginning one takes care of the process of air circulation, such diseases cannot take place. From the Āyur-veda as well as from the Śrīmad-Bhāgavatam it is clear that so many activities are going on internally and externally because of air alone, and as soon as there is some deficiency in the air circulation, these activities cannot take place. Here it is clearly stated, netṛtvaṁ dravya-śabdayoḥ. Our sense of proprietorship over action is also due to the activity of the air. If the air circulation is stifled, we cannot approach a place after hearing. If someone calls us, we hear the sound because of the air circulation, and we approach that sound or the place from which the sound comes. It is clearly said in this verse that these are all movements of the air. The ability to detect odors is also due to the action of the air.

TEXT 38

vāyoś ca sparśa-tanmātrād

rūpaṁ daiveritād abhūt

samutthitaṁ tatas tejaś

cakṣū rūpopalambhanam

SYNONYMS

vāyoḥ-from air; ca-and; sparśa-tanmātrāt-which evolves from the subtle element touch; rūpam-form; daiva-īritāt-according to destiny; abhūt-evolved; samutthitam-arose; tataḥ-from that; tejaḥ-fire; cakṣuḥ-sense of sight; rūpa-color and form; upalambhanam-perceiving.

By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.

Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air.

TEXT 39

dravyākṛtitvaṁ guṇatā

vyakti-saṁsthātvam eva ca

tejastvaṁ tejasaḥ sādhvi

rūpa-mātrasya vṛttayaḥ

SYNONYMS

dravya-of an object; ākṛtitvam-dimension; guṇatā-quality; vyakti-saṁsthātvam-individuality; eva-also; ca-and; tejastvam-effulgence; tejasaḥ-of fire; sādhvi-O virtuous lady; rūpa-mātrasya-of the subtle element form; vṛttayaḥ-the characteristics.

My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.

Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object.

TEXT 40

dyotanaṁ pacanaṁ pānam

adanaṁ hima-mardanam

tejaso vṛttayas tv etāḥ

śoṣaṇaṁ kṣut tṛḍ eva ca

SYNONYMS

dyotanam-illumination; pacanam-cooking, digesting; pānam-drinking; adanam-eating; hima-mardanam-destroying cold; tejasaḥ-of fire; vṛttayaḥ-functions; tu-indeed; etāḥ-these; śoṣaṇam-evaporating; kṣut-hunger; tṛṭ-thirst; eva-also; ca-and.

Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.

The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Āyur-vedic treatment is performed in connection with the fire element, agni-māndyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Āyur-vedic treatment thus corroborates the statements in Śrīmad-Bhāgavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.

TEXT 41

rūpa-mātrād vikurvāṇāt

tejaso daiva-coditāt

rasa-mātram abhūt tasmād

ambho jihvā rasa-grahaḥ

SYNONYMS

rūpa-mātrāt-which evolves from the subtle element form; vikurvāṇāt-undergoing transformation; tejasaḥ-from fire; daiva-coditāt-under a superior arrangement; rasa-mātram-the subtle element taste; abhūt-became manifested; tasmāt-from that; ambhaḥ-water; jihvā-the sense of taste; rasa-grahaḥ-which perceives taste.

By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.

The tongue is described here as the instrument for acquiring knowledge of taste. Because taste is a product of water, there is always saliva on the tongue.

TEXT 42

kaṣāyo madhuras tiktaḥ

kaṭv amla iti naikadhā

bhautikānāṁ vikāreṇa

rasa eko vibhidyate

SYNONYMS

kaṣāyaḥ-astringent; madhuraḥ-sweet; tiktaḥ-bitter; kaṭu-pungent; amlaḥ-sour; iti-thus; na-ekadhā-manifoldly; bhautikānām-of other substances; vikāreṇa-by transformation; rasaḥ-the subtle element taste; ekaḥ-originally one; vibhidyate-is divided.

Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.

TEXT 43

kledanaṁ piṇḍanaṁ tṛptiḥ

prāṇanāpyāyanondanam

tāpāpanodo bhūyastvam

ambhaso vṛttayas tv imāḥ

SYNONYMS

kledanam-moistening; piṇḍanam-coagulating; tṛptiḥ-causing satisfaction; prāṇana-maintaining life; āpyāyana-refreshing; undanam-softening; tāpa-heat; apanodaḥ-driving away; bhūyastvam-being in abundance; ambhasaḥ-of water; vṛttayaḥ-the characteristic functions; tu-in fact; imāḥ-these.

The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.

Starvation can be mitigated by drinking water. It is sometimes found that if a person who has taken a vow to fast takes a little water at intervals, the exhaustion of fasting is at once mitigated. In the Vedas it is also stated, āpomayaḥ prāṇaḥ: "Life depends on water." With water, anything can be moistened or dampened. Flour dough can be prepared with a mixture of water. Mud is made by mixing earth with water. As stated in the beginning of Śrīmad-Bhāgavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.

TEXT 44

rasa-mātrād vikurvāṇād

ambhaso daiva-coditāt

gandha-mātram abhūt tasmāt

pṛthvī ghrāṇas tu gandhagaḥ

SYNONYMS

rasa-mātrāt-which evolves from the subtle element taste; vikurvāṇāt-undergoing transformation; ambhasaḥ-from water; daiva-coditāt-by a superior arrangement; gandha-mātram-the subtle element odor; abhūt-became manifest; tasmāt-from that; pṛthvī-earth; ghrāṇaḥ-the olfactory sense; tu-in fact; gandha-gaḥ-which perceives aromas.

Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest.

TEXT 45

karambha-pūti-saurabhya-

śāntogrāmlādibhiḥ pṛthak

dravyāvayava-vaiṣamyād

gandha eko vibhidyate

SYNONYMS

karambha-mixed; pūti-offensive; saurabhya-fragrant; śānta-mild; ugra-strong, pungent; amla-acid; ādibhiḥ-and so on; pṛthak-separately; dravya-of substance; avayava-of portions; vaiṣamyāt-according to diversity; gandhaḥ-odor; ekaḥ-one; vibhidyate-is divided.

Odor, although one, becomes many-as mixed, offensive, fragrant, mild, strong, acidic and so on-according to the proportions of associated substances.

Mixed smell is sometimes perceived in foodstuffs prepared from various ingredients, such as vegetables mixed with different kinds of spices and asafoetida. Bad odors are perceived in filthy places, good smells are perceived from camphor, menthol and similar other products, pungent smells are perceived from garlic and onions, and acidic smells are perceived from turmeric and similar sour substances. The original aroma is the odor emanating from the earth, and when it is mixed with different substances, this odor appears in different ways.

TEXT 46

bhāvanaṁ brahmaṇaḥ sthānaṁ

dhāraṇaṁ sad-viśeṣaṇam

sarva-sattva-guṇodbhedaḥ

pṛthivī-vṛtti-lakṣaṇam

SYNONYMS

bhāvanam-modeling forms; brahmaṇaḥ-of the Supreme Brahman; sthānam-constructing places of residence; dhāraṇam-containing substances; sat-viśeṣaṇam-distinguishing the open space; sarva-all; sattva-of existence; guṇa-qualities; udbhedaḥ-the place for manifestation; pṛthivī-of earth; vṛtti-of the functions; lakṣaṇam-the characteristics.

The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.

Different elements, such as sound, sky, air, fire and water, can be perceived in the earth. Another feature of the earth especially mentioned here is that earth can manifest different forms of the Supreme Personality of Godhead. By this statement of Kapila's it is confirmed that the Supreme Personality of Godhead, Brahman, has innumerable forms, which are described in the scriptures. By manipulation of earth and its products, such as stone, wood and jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Kṛṣṇa or Lord Viṣṇu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lord's forms as described in the scriptures.

In the Brahma-saṁhitā there is description of Lord Kṛṣṇa's lands, the variegatedness of the spiritual abode, and the forms of the Lord playing a flute with His spiritual body. All these forms are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Māyāvāda philosophy says. Sometimes the word bhāvana is misinterpreted as "imagination." But bhāvana does not mean "imagination;" it means giving actual shape to the description of Vedic literature. Earth is the ultimate transformation of all living entities and their respective modes of material nature.

TEXT 47

nabho-guṇa-viśeṣo 'rtho

yasya tac chrotram ucyate

vāyor guṇa-viśeṣo 'rtho

yasya tat sparśanaṁ viduḥ

SYNONYMS

nabhaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of sky (sound); arthaḥ-object of perception; yasya-whose; tat-that; śrotram-the auditory sense; ucyate-is called; vāyoḥ guṇa-viśeṣaḥ-the distinctive characteristic of air (touch); arthaḥ-object of perception; yasya-whose; tat-that; sparśanam-the tactile sense; viduḥ-they know.

The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.

Sound is one of the qualifications of the sky and is the subject matter for hearing. Similarly, touch is the qualification of the air and is the subject of the touch sensation.

TEXT 48

tejo-guṇa-viśeṣo 'rtho

yasya tac cakṣur ucyate

ambho-guṇa-viśeṣo 'rtho

yasya tad rasanaṁ viduḥ

bhūmer guṇa-viśeṣo 'rtho

yasya sa ghrāṇa ucyate

SYNONYMS

tejaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of fire (form); arthaḥ-object of perception; yasya-whose; tat-that; cakṣuḥ-the sense of sight; ucyate-is called; ambhaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of water (taste); arthaḥ-object of perception; yasya-whose; tat-that; rasanam-the sense of taste; viduḥ-they know; bhūmeḥ guṇa-viśeṣaḥ-the distinctive characteristic of earth (odor); arthaḥ-object of perception; yasya-whose; saḥ-that; ghrāṇaḥ-the sense of smell; ucyate-is called.

The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.

TEXT 49

parasya dṛśyate dharmo

hy aparasmin samanvayāt

ato viśeṣo bhāvānāṁ

bhūmāv evopalakṣyate

SYNONYMS

parasya-of the cause; dṛśyate-is observed; dharmaḥ-the characteristics; hi-indeed; aparasmin-in the effect; samanvayāt-in order; ataḥ-hence; viśeṣaḥ-the distinctive characteristic; bhāvānām-of all the elements; bhūmau-in earth; eva-alone; upalakṣyate-is observed.

Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

Sound is the cause of the sky, sky is the cause of the air, air is the cause of fire, fire is the cause of water, and water is the cause of earth. In the sky there is only sound; in the air there are sound and touch; in the fire there are sound, touch and form; in water there are sound, touch, form and taste; and in the earth there are sound, touch, form, taste and smell. Therefore earth is the reservoir of all the qualities of the other elements. Earth is the sum total of all other elements. The earth has all five qualities of the elements, water has four qualities, fire has three, air has two, and the sky has only one quality, sound.

TEXT 50

etāny asaṁhatya yadā

mahad-ādīni sapta vai

kāla-karma-guṇopeto

jagad-ādir upāviśat

SYNONYMS

etāni-these; asaṁhatya-being unmixed; yadā-when; mahat-ādīni-the mahat-tattva, false ego and five gross elements; sapta-all together seven; vai-in fact; kāla-time; karma-work; guṇa-and the three modes of material nature; upetaḥ-accompanied by; jagat-ādiḥ-the origin of creation; upāviśat-entered.

When all these elements were unmixed, the Supreme Personality of Godhead, the origin of creation, along with time, work, and the qualities of the modes of material nature, entered into the universe with the total material energy in seven divisions.

After stating the generation of the causes, Kapiladeva speaks about the generation of the effects. At that time when the causes were unmixed, the Supreme Personality of Godhead, in His feature of Garbhodakaśāyī Viṣṇu, entered within each universe. Accompanying Him were all of the seven primary elements-the five material elements, the total energy (mahat-tattva) and the false ego. This entrance of the Supreme Personality of Godhead involves His entering even the atoms of the material world. This is confirmed in the Brahma-saṁhitā (5.35): aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is not only within the universe, but within the atoms also. He is within the heart of every living entity. Garbhodakaśāyī Viṣṇu, the Supreme Personality of Godhead, entered into everything.

TEXT 51

tatas tenānuviddhebhyo

yuktebhyo 'ṇḍam acetanam

utthitaṁ puruṣo yasmād

udatiṣṭhad asau virāṭ

SYNONYMS

tataḥ-then; tena-by the Lord; anuviddhebhyaḥ-from these seven principles, roused into activity; yuktebhyaḥ-united; aṇḍam-an egg; acetanam-unintelligent; utthitam-arose; puruṣaḥ-Cosmic Being; yasmāt-from which; udatiṣṭhat-appeared; asau-that; virāṭ-celebrated.

From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.

In sex life, the combination of matter from the parents, which involves emulsification and secretion, creates the situation whereby a soul is received within matter, and the combination of matter gradually develops into a complete body. The same principle exists in the universal creation: the ingredients were present, but only when the Lord entered into the material elements was matter actually agitated. That is the cause of creation. We can see this in our ordinary experience. Although we may have clay, water and fire, the elements take the shape of a brick only when we labor to combine them. Without the living energy, there is no possibility that matter can take shape. Similarly, this material world does not develop unless agitated by the Supreme Lord as the virāṭ-puruṣa. Yasmād udatiṣṭhad asau virāṭ: by His agitation, space was created, and the universal form of the Lord also manifested therein.

TEXT 52

etad aṇḍaṁ viśeṣākhyaṁ

krama-vṛddhair daśottaraiḥ

toyādibhiḥ parivṛtaṁ

pradhānenāvṛtair bahiḥ

yatra loka-vitāno 'yaṁ

rūpaṁ bhagavato hareḥ

SYNONYMS

etat-this; aṇḍam-egg; viśeṣa-ākhyam-called viśeṣa; krama-one after another; vṛddhaiḥ-increased; daśa-ten times; uttaraiḥ-greater; toya-ādibhiḥ-by water and so on; parivṛtam-enveloped; pradhānena-by pradhāna; āvṛtaiḥ-covered; bahiḥ-on the outside; yatra-where; loka-vitānaḥ-the extension of the planetary systems; ayam-this; rūpam-form; bhagavataḥ-of the Supreme Personality of Godhead; hareḥ-of Lord Hari.

This universal egg, or the universe in the shape of an egg, is called the manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhāna. Within this egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts.

This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.

This virāṭ-puruṣa is considered an incarnation of the Lord. The original form of the Lord is Kṛṣṇa, as confirmed in Brahma-saṁhitā: ādi-puruṣa. The virāṭ-puruṣa is also puruṣa, but He is not ādi-puruṣa. The ādi-puruṣa is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ [Bs. 5.1]. In Bhagavad-gītā Kṛṣṇa is also accepted as the ādi-puruṣa, the original. Kṛṣṇa says, "No one is greater than I." There are innumerable expansions of the Lord, and all of them are puruṣas, or enjoyers, but neither the virāṭ-puruṣa nor the puruṣa-avatāras-Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-nor any of the many other expansions, is the original. In each universe there are Garbhodakaśāyī Viṣṇu, the virāṭ-puruṣa and Kṣīrodakaśāyī Viṣṇu. The active manifestation of the virāṭ-puruṣa is described here. persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhāgavatam.

The dimensions of the universe are estimated here. The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous. The space within the hollow of the universe cannot be measured by any human scientist or anyone else, and beyond the hollow there are seven coverings, each one ten times greater than the one preceding it. The layer of water is ten times greater than the diameter of the universe, and the layer of fire is ten times greater than that of water. Similarly, the layer of air is ten times greater than that of fire. These dimensions are all inconceivable to the tiny brain of a human being.

It is also stated that this description is of only one egglike universe. There are innumerable universes besides this one, and some of them are many, many times greater. It is considered, in fact, that this universe is the smallest; therefore the predominating superintendent, or Brahmā, has only four heads for management. In other universes, which are far greater than this one, Brahmā has more heads. In the Caitanya-caritāmṛta it is stated that all these Brahmās were called one day by Lord Kṛṣṇa on the inquiry of the small Brahmā, who, after seeing all the larger Brahmās, was thunderstruck. That is the inconceivable potency of the Lord. No one can measure the length and breadth of God by speculation or by false identification with God. These attempts are symptoms of lunacy.

TEXT 53

hiraṇmayād aṇḍa-kośād

utthāya salile śayāt

tam āviśya mahā-devo

bahudhā nirbibheda kham

SYNONYMS

hiraṇmayāt-golden; aṇḍa-kośāt-from the egg; utthāya-arising; salile-on the water; śayāt-lying; tam-in it; āviśya-having entered; mahā-devaḥ-the Supreme Personality of Godhead; bahudhā-in many ways; nirbibheda-divided; kham-apertures.

The Supreme Personality of Godhead, the virāṭ-puruṣa, situated Himself in that golden egg, which was lying on the water, and He divided it into many departments.

TEXT 54

nirabhidyatāsya prathamaṁ

mukhaṁ vāṇī tato 'bhavat

vāṇyā vahnir atho nāse

prāṇoto ghrāṇa etayoḥ

SYNONYMS

nirabhidyata-appeared; asya-of Him; prathamam-first of all; mukham-a mouth; vāṇī-the organ of speech; tataḥ-then; abhavat-came forth; vāṇyā-with the organ of speech; vahniḥ-the god of fire; athaḥ-then; nāse-the two nostrils; prāṇa-the vital air; utaḥ-joined; ghrāṇaḥ-the olfactory sense; etayoḥ-in them.

First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prāṇa, the vital air.

With the manifestation of speech, fire also became manifested, and with the manifestation of nostrils the vital air, the breathing process and the sense of smell also became manifested.

TEXT 55

ghrāṇād vāyur abhidyetām

akṣiṇī cakṣur etayoḥ

tasmāt sūryo nyabhidyetāṁ

karṇau śrotraṁ tato diśaḥ

SYNONYMS

ghrāṇāt-from the olfactory sense; vāyuḥ-the wind-god; abhidyetām-appeared; akṣiṇī-the two eyes; cakṣuḥ-the sense of sight; etayoḥ-in them; tasmāt-from that; sūryaḥ-the sun-god; nyabhidyetām-appeared; karṇau-the two ears; śrotram-the auditory sense; tataḥ-from that; diśaḥ-the deities presiding over the directions.

In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatās, or the deities who preside over the directions.

The appearance of different bodily parts of the Lord's universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Śrīmad-Bhāgavatam, and also by Brahma-saṁhitā, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form. The Brahma-saṁhitā also says that the sun is the eye of the Supreme Personality of Godhead, Kṛṣṇa. Yac-cakṣur eṣa savitā. Savitā means "the sun." The sun is the eye of the Supreme Personality of Godhead. Actually, everything is created by the universal body of the Supreme Godhead. Material nature is simply the supplier of materials. The creation is actually done by the Supreme Lord, as confirmed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "Under My direction does material nature create all moving and nonmoving objects in the cosmic creation."

TEXT 56

nirbibheda virājas tvag-

roma-śmaśrv-ādayas tataḥ

tata oṣadhayaś cāsan

śiśnaṁ nirbibhide tataḥ

SYNONYMS

nirbibheda-appeared; virājaḥ-of the universal form; tvak-skin; roma-hair; śmaśru-beard, mustache; ādayaḥ-and so on; tataḥ-then; tataḥ-thereupon; oṣadhayaḥ-the herbs and drugs; ca-and; āsan-appeared; śiśnam-genitals; nirbibhide-appeared; tataḥ-after this.

Then the universal form of the Lord, the virāṭ-puruṣa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.

The skin is the site of the touch sensation. The demigods who control the production of herbs and medicinal drugs are the deities presiding over the tactile sense.

TEXT 57

retas tasmād āpa āsan

nirabhidyata vai gudam

gudād apāno 'pānāc ca

mṛtyur loka-bhayaṅkaraḥ

SYNONYMS

retaḥ-semen; tasmāt-from that; āpaḥ-the god who presides over the waters; āsan-appeared; nirabhidyata-was manifested; vai-indeed; gudam-an anus; gudāt-from the anus; apānaḥ-the organ of defecation; apānāt-from the organ of defecation; ca-and; mṛtyuḥ-death; loka-bhayam-karaḥ-causing fear throughout the universe.

After this, semen (the faculty of procreation) and the god who presides over the waters appeared. Next appeared an anus and then the organs of defecation and thereupon the god of death, who is feared throughout the universe.

It is understood herewith that the faculty to discharge semen is the cause of death. Therefore, yogīs and transcendentalists who want to live for greater spans of life voluntarily restrain themselves from discharging semen. The more one can restrain the discharge of semen, the more one can be aloof from the problem of death. There are many yogīs living up to three hundred or seven hundred years by this process, and in the Bhāgavatam it is clearly stated that discharging semen is the cause of horrible death. The more one is addicted to sexual enjoyment, the more susceptible he is to a quick death.

TEXT 58

hastau ca nirabhidyetāṁ

balaṁ tābhyāṁ tataḥ svarāṭ

pādau ca nirabhidyetāṁ

gatis tābhyāṁ tato hariḥ

SYNONYMS

hastau-the two hands; ca-and; nirabhidyetām-were manifested; balam-power; tābhyām-from them; tataḥ-thereafter; svarāṭ-Lord Indra; pādau-the two feet; ca-and; nirabhidyetām-became manifested; gatiḥ-the process of movement; tābhyām-from them; tataḥ-then; hariḥ-Lord Viṣṇu.

Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Viṣṇu appeared.

The deity presiding over the hands is Indra, and the presiding deity of movement is the Supreme Personality of Godhead, Viṣṇu. Viṣṇu appeared on the appearance of the legs of the virāṭ-puruṣa.

TEXT 59

nāḍyo 'sya nirabhidyanta

tābhyo lohitam ābhṛtam

nadyas tataḥ samabhavann

udaraṁ nirabhidyata

SYNONYMS

nāḍyaḥ-the veins; asya-of the universal form; nirabhidyanta-became manifested; tābhyaḥ-from them; lohitam-blood; ābhṛtam-was produced; nadyaḥ-the rivers; tataḥ-from that; samabhavan-appeared; udaram-the stomach; nirabhidyata-became manifested.

The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen.

Blood veins are compared to rivers; when the veins were manifested in the universal form, the rivers in the various planets were also manifested. The controlling deity of the rivers is also the controlling deity of the nervous system. In Āyur-vedic treatment, those who are suffering from the disease of nervous instability are recommended to take a bath by dipping into a flowing river.

TEXT 60

kṣut-pipāse tataḥ syātāṁ

samudras tv etayor abhūt

athāsya hṛdayaṁ bhinnaṁ

hṛdayān mana utthitam

SYNONYMS

kṣut-pipāse-hunger and thirst; tataḥ-then; syātām-appeared; samudraḥ-the ocean; tu-then; etayoḥ-in their wake; abhūt-appeared; atha-then; asya-of the universal form; hṛdayam-a heart; bhinnam-appeared; hṛdayāt-from the heart; manaḥ-the mind; utthitam-appeared.

Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared.

The ocean is considered to be the presiding deity of the abdomen, where the feelings of hunger and thirst originate. When there is an irregularity in hunger and thirst, one is advised, according to Āyur-vedic treatment, to take a bath in the ocean.

TEXT 61

manasaś candramā jāto

buddhir buddher girāṁ patiḥ

ahaṅkāras tato rudraś

cittaṁ caityas tato 'bhavat

SYNONYMS

manasaḥ-from the mind; candramāḥ-the moon; jātaḥ-appeared; buddhiḥ-intelligence; buddheḥ-from intelligence; girām patiḥ-the lord of speech (Brahmā); ahaṅkāraḥ-false ego; tataḥ-then; rudraḥ-Lord Śiva; cittam-consciousness; caityaḥ-the deity presiding over consciousness; tataḥ-then; abhavat-appeared.

After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahmā appeared. Then the false ego appeared and then Lord Śiva, and after the appearance of Lord Śiva came consciousness and the deity presiding over consciousness.

The moon appeared after the appearance of mind, and this indicates that the moon is the presiding deity of mind. Similarly, Lord Brahmā, appearing after intelligence, is the presiding deity of intelligence, and Lord Śiva, who appears after false ego, is the presiding deity of false ego. In other words, it is indicated that the moon-god is in the mode of goodness, whereas Lord Brahmā is in the mode of passion and Lord Śiva is in the mode of ignorance. The appearance of consciousness after the appearance of false ego indicates that, from the beginning, material consciousness is under the mode of ignorance and that one therefore has to purify himself by purifying his consciousness. This purificatory process is called Kṛṣṇa consciousness. As soon as the consciousness is purified, the false ego disappears. Identification of the body with the self is called false identification, or false ego. Lord Caitanya confirms this in His Śikṣāṣṭaka. He states that the first result of chanting the mahā-mantra, Hare Kṛṣṇa, is that dirt is cleared from the consciousness, or the mirror of the mind, and then at once the blazing fire of material existence is over. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of māyā. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead.

The Supreme Personality of Godhead appeared on the full-moon day as Gauracandra, or the spotless transcendental moon. The material moon has spots on it, but on the transcendental moon, Gauracandra, there are no spots. In order to fix the purified mind in the service of the Supreme Lord, one has to worship the spotless moon, Gauracandra. Those who are materially passionate or those who want to exhibit their intelligence for material advancement in life are generally worshipers of Lord Brahmā, and persons who are in the gross ignorance of identifying with the body worship Lord Śiva. Materialists like Hiraṇyakaśipu and Rāvaṇa are worshipers of Lord Brahmā or Lord Śiva, but Prahlāda and other devotees in the service of Kṛṣṇa consciousness worship the Supreme Lord, the Personality of Godhead.

TEXT 62

ete hy abhyutthitā devā

naivāsyotthāpane 'śakan

punar āviviśuḥ khāni

tam utthāpayituṁ kramāt

SYNONYMS

ete-these; hi-indeed; abhyutthitāḥ-manifested; devāḥ-demigods; na-not; eva-at all; asya-of the virāṭ-puruṣa; utthāpane-in waking; aśakan-were able; punaḥ-again; āviviśuḥ-they entered; khāni-the apertures of the body; tam-Him; utthāpayitum-to awaken; kramāt-one after another.

When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the virāṭ-puruṣa one after another in order to wake Him.

In order to wake the sleeping Deity-controller within, one has to rechannel the sense activities from concentration on the outside to concentration inside. In the following verses, the sense activities which are required to wake the virāṭ-puruṣa will be explained very nicely.

TEXT 63

vahnir vācā mukhaṁ bheje

nodatiṣṭhat tadā virāṭ

ghrāṇena nāsike vāyur

nodatiṣṭhat tadā virāṭ

SYNONYMS

vahniḥ-the god of fire; vācā-with the organ of speech; mukham-the mouth; bheje-entered; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; ghrāṇena-with the olfactory sense; nāsike-into His two nostrils; vāyuḥ-the god of the winds; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The god of fire entered His mouth with the organ of speech, but the virāṭ-puruṣa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virāṭ-puruṣa refused to be awakened.

TEXT 64

akṣiṇī cakṣuṣādityo

nodatiṣṭhat tadā virāṭ

śrotreṇa karṇau ca diśo

nodatiṣṭhat tadā virāṭ

SYNONYMS

akṣiṇī-His two eyes; cakṣuṣā-with the sense of sight; ādityaḥ-the sun-god; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; śrotreṇa-with the sense of hearing; karṇau-His two ears; ca-and; diśaḥ-the deities presiding over the directions; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The sun-god entered the eyes of the virāṭ-puruṣa with the sense of sight, but still the virāṭ-puruṣa did not get up. Similarly, the predominating deities of the directions entered through His ears with the sense of hearing, but still He did not get up.

TEXT 65

tvacaṁ romabhir oṣadhyo

nodatiṣṭhat tadā virāṭ

retasā śiśnam āpas tu

nodatiṣṭhat tadā virāṭ

SYNONYMS

tvacam-the skin of the virāṭ-puruṣa; romabhiḥ-with the hair on the body; oṣadhyaḥ-the deities presiding over the herbs and plants; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; retasā-with the faculty of procreation; śiśnam-the organ of generation; āpaḥ-the water-god; tu-then; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The predominating deities of the skin, herbs and seasoning plants entered the skin of the virāṭ-puruṣa with the hair of the body, but the Cosmic Being refused to get up even then. The god predominating over water entered His organ of generation with the faculty of procreation, but the virāṭ-puruṣa still would not rise.

TEXT 66

gudaṁ mṛtyur apānena

nodatiṣṭhat tadā virāṭ

hastāv indro balenaiva

nodatiṣṭhat tadā virāṭ

SYNONYMS

gudam-His anus; mṛtyuḥ-the god of death; apānena-with the organ of defecation; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; hastau-the two hands; indraḥ-Lord Indra; balena-with their power to grasp and drop things; eva-indeed; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

The god of death entered His anus with the organ of defecation, but the virāṭ-puruṣa could not be spurred to activity. The god Indra entered the hands with their power of grasping and dropping things, but the virāṭ-puruṣa would not get up even then.

TEXT 67

viṣṇur gatyaiva caraṇau

nodatiṣṭhat tadā virāṭ

nāḍīr nadyo lohitena

nodatiṣṭhat tadā virāṭ

SYNONYMS

viṣṇuḥ-Lord Viṣṇu; gatyā-with the faculty of locomotion; eva-indeed; caraṇau-His two feet; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; nāḍīḥ-His blood vessels; nadyaḥ-the rivers or river-gods; lohitena-with the blood, with the power of circulation; na-not; udatiṣṭhat-did stir; tadā-even then; virāṭ-the virāṭ-puruṣa.

Lord Viṣṇu entered His feet with the faculty of locomotion, but the virāṭ-puruṣa refused to stand up even then. The rivers entered His blood vessels with the blood and the power of circulation, but still the Cosmic Being could not be made to stir.

TEXT 68

kṣut-tṛḍbhyām udaraṁ sindhur

nodatiṣṭhat tadā virāṭ

hṛdayaṁ manasā candro

nodatiṣṭhat tadā virāṭ

SYNONYMS

kṣut-tṛḍbhyām-with hunger and thirst; udaram-His abdomen; sindhuḥ-the ocean or ocean-god; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; hṛdayam-His heart; manasā-with the mind; candraḥ-the moon-god; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

The ocean entered His abdomen with hunger and thirst, but the Cosmic Being refused to rise even then. The moon-god entered His heart with the mind, but the Cosmic Being would not be roused.

TEXT 69

buddhyā brahmāpi hṛdayaṁ

nodatiṣṭhat tadā virāṭ

rudro 'bhimatyā hṛdayaṁ

nodatiṣṭhat tadā virāṭ

SYNONYMS

buddhyā-with intelligence; brahmā-Lord Brahmā; api-also; hṛdayam-His heart; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; rudraḥ-Lord Śiva; abhimatyā-with the ego; hṛdayam-His heart; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

Brahmā also entered His heart with intelligence, but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered His heart with the ego, but even then the Cosmic Being did not stir.

TEXT 70

cittena hṛdayaṁ caityaḥ

kṣetra-jñaḥ prāviśad yadā

virāṭ tadaiva puruṣaḥ

salilād udatiṣṭhata

SYNONYMS

cittena-along with reason, consciousness; hṛdayam-the heart; caityaḥ-the deity presiding over consciousness; kṣetra-jñaḥ-the knower of the field; prāviśat-entered; yadā-when; virāṭ-the virāṭ-puruṣa; tadā-then; eva-just; puruṣaḥ-the Cosmic Being; salilāt-from the water; udatiṣṭhata-arose.

However, when the inner controller, the deity presiding over consciousness, entered the heart with reason, at that very moment the Cosmic Being arose from the causal waters.

TEXT 71

yathā prasuptaṁ puruṣaṁ

prāṇendriya-mano-dhiyaḥ

prabhavanti vinā yena

notthāpayitum ojasā

SYNONYMS

yathā-just as; prasuptam-sleeping; puruṣam-a man; prāṇa-the vital air; indriya-the senses for working and recording knowledge; manaḥ-the mind; dhiyaḥ-the intelligence; prabhavanti-are able; vinā-without; yena-whom (the Supersoul); na-not; utthāpayitum-to arouse; ojasā-by their own power.

When a man is sleeping, all his material assets-namely the vital energy, the senses for recording knowledge, the senses for working, the mind and the intelligence-cannot arouse him. He can be aroused only when the Supersoul helps him.

The explanation of Sāṅkhya philosophy is described here in detail in the sense that the virāṭ-puruṣa, or the universal form of the Supreme Personality of Godhead, is the original source of all the various sense organs and their presiding deities. The relationship between the virāṭ-puruṣa and the presiding deities or the living entities is so intricate that simply by exercising the sense organs, which are related to their presiding deities, the virāṭ-puruṣa cannot be aroused. It is not possible to arouse the virāṭ-puruṣa or to link with the Supreme Absolute Personality of Godhead by material activities. Only by devotional service and detachment can one perform the process of linking with the Absolute.

TEXT 72

tam asmin pratyag-ātmānaṁ

dhiyā yoga-pravṛttayā

bhaktyā viraktyā jñānena

vivicyātmani cintayet

SYNONYMS

tam-upon Him; asmin-in this; pratyak-ātmānam-the Supersoul; dhiyā-with the mind; yoga-pravṛttayā-engaged in devotional service; bhaktyā-through devotion; viraktyā-through detachment; jñānena-through spiritual knowledge; vivicya-considering carefully; ātmani-in the body; cintayet-one should contemplate.

Therefore, through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service, one should contemplate that Supersoul as present in this very body although simultaneously apart from it.

One can realize the Supersoul within oneself. He is within one's body but apart from the body, or transcendental to the body. Although sitting in the same body as the individual soul, the Supersoul has no affection for the body, whereas the individual soul does. One has to detach himself, therefore, from this material body, by discharging devotional service. It is clearly mentioned here (bhaktyā) that one has to execute devotional service to the Supreme. As it is stated in the First Canto, Second Chapter, of Śrīmad-Bhāgavatam (1.2.7), vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ. When Vāsudeva, the all-pervading Viṣṇu, the Supreme Personality of Godhead, is served in completely pure devotion, detachment from the material world immediately begins. The purpose of Sāṅkhya is to detach oneself from material contamination. This can be achieved simply by devotional service to the Supreme Personality of Godhead.

When one is detached from the attraction of material prosperity, one can actually concentrate his mind upon the Supersoul. As long as the mind is distracted towards the material, there is no possibility of concentrating one's mind and intelligence upon the Supreme Personality of Godhead or His partial representation, Supersoul. In other words, one cannot concentrate one's mind and energy upon the Supreme unless one is detached from the material world. Following detachment from the material world, one can actually attain transcendental knowledge of the Absolute Truth. As long as one is entangled in sense enjoyment, or material enjoyment, it is not possible to understand the Absolute Truth. This is also confirmed in Bhagavad-gītā (18.54). One who is freed from material contamination is joyful and can enter into devotional service, and by devotional service he can be liberated.

In the Śrīmad-Bhāgavatam, First Canto, it is stated that one becomes joyful by discharging devotional service. In that joyful attitude, one can understand the science of God, or Kṛṣṇa consciousness; otherwise it is not possible. The analytical study of the elements of material nature and the concentration of the mind upon the Supersoul are the sum and substance of the Sāṅkhya philosophical system. The perfection of this sāṅkhya-yoga culminates in devotional service unto the Absolute Truth.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Fundamental Principles of Material Nature."

Chapter Twenty-seven

Understanding Material Nature

TEXT 1

śrī-bhagavān uvāca

prakṛti-stho 'pi puruṣo

nājyate prākṛtair guṇaiḥ

avikārād akartṛtvān

nirguṇatvāj jalārkavat

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; prakṛti-sthaḥ-residing in the material body; api-although; puruṣaḥ-the living entity; na-not; ajyate-is affected; prākṛtaiḥ-of material nature; guṇaiḥ-by the modes; avikārāt-from being without change; akartṛtvāt-by freedom from proprietorship; nirguṇatvāt-from being unaffected by the qualities of material nature; jala-on water; arkavat-like the sun.

The Personality of Godhead Kapila continued: When the living entity is thus unaffected by the modes of material nature, because he is unchanging and does not claim proprietorship, he remains apart from the reactions of the modes, although abiding in a material body, just as the sun remains aloof from its reflection on water.

In the previous chapter Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here the same principle is confirmed. A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun. Similarly, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (Bhāg. 1.2.7): when one engages fully in the activities of devotional service, bhakti-yoga, he becomes just like the sun reflected on water. Although a devotee appears to be in the material world, actually he is in the transcendental world. As the reflection of the sun appears to be on the water but is many millions of miles away from the water, so one engaged in the bhakti-yoga process is nirguṇa, or unaffected by the qualities of material nature.

Avikāra means "without change." It is confirmed in Bhagavad-gītā that each and every living entity is part and parcel of the Supreme Lord, and thus his eternal position is to cooperate or to dovetail his energy with the Supreme Lord. That is his unchanging position. As soon as he employs his energy and activities for sense gratification, this change of position is called vikāra. Similarly, even in this material body, when he practices devotional service under the direction of the spiritual master, he comes to the position which is without change because that is his natural duty. As stated in the Śrīmad-Bhāgavatam, liberation means reinstatement in one's original position. The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities. By changlessness and by not claiming the proprietorship of activities, one can immediately situate himself in the transcendental position in which one is not touched by the modes of material nature, just as the reflection of the sun is unaffected by the water.

TEXT 2

sa eṣa yarhi prakṛter

guṇeṣv abhiviṣajjate

ahaṅkriyā-vimūḍhātmā

kartāsmīty abhimanyate

SYNONYMS

saḥ-that very living entity; eṣaḥ-this; yarhi-when; prakṛteḥ-of material nature; guṇeṣu-in the modes; abhiviṣajjate-is absorbed; ahaṅkriyā-by false ego; vimūḍha-bewildered; ātmā-the individual soul; kartā-the doer; asmi-I am; iti-thus; abhimanyate-he thinks.

When the soul is under the spell of material nature and false ego, identifying his body as the self, he becomes absorbed in material activities, and by the influence of false ego he thinks that he is the proprietor of everything.

Actually the conditioned soul is forced to act under the pressure of the modes of material nature. The living entity has no independence. When he is under the direction of the Supreme Personality of Godhead he is free, but when, under the impression that he is satisfying his senses, he engages in sense gratificatory activities, he is actually under the spell of material nature. In Bhagavad-gītā it is said, prakṛteḥ kriyamāṇāni: one acts according to the particular modes of nature he has acquired. Guṇa refers to the qualities of nature. He is under the qualities of nature, but he falsely thinks that he is the proprietor. This false sense of proprietorship can be avoided simply by engaging oneself in devotional service under the direction of the Supreme Lord or His bona fide representative. Arjuna, in Bhagavad-gītā, was trying to accept for himself the responsibility for killing his grandfather and teacher in the fight, but he became freed from that proprietorship of action when he acted under the direction of Kṛṣṇa. He fought, but he was actually freed from the reactions of fighting, although in the beginning, when he was nonviolent, unwilling to fight, the entire responsibility was upon him. That is the difference between liberation and conditioning. A conditioned soul may be very good and act in the mode of goodness, but still he is conditioned under the spell of material nature. A devotee, however, acts completely under the direction of the Supreme Lord. Thus his actions may not appear to be of a very high quality to the common man, but the devotee has no responsibility.

TEXT 3

tena saṁsāra-padavīm

avaśo 'bhyety anirvṛtaḥ

prāsaṅgikaiḥ karma-doṣaiḥ

sad-asan-miśra-yoniṣu

SYNONYMS

tena-by this; saṁsāra-of repeated birth and death; padavīm-the path; avaśaḥ-helplessly; abhyeti-he undergoes; anirvṛtaḥ-discontented; prāsaṅgikaiḥ-resulting from association with material nature; karma-doṣaiḥ-by faulty actions; sat-good; asat-bad; miśra-mixed; yoniṣu-in different species of life.

The conditioned soul therefore transmigrates into different species of life, higher and lower, because of his association with the modes of material nature. Unless he is relieved of material activities, he has to accept this position because of his faulty work.

Here the word karma-doṣaiḥ means "by faulty actions." This refers to any activity, good or bad, performed in this material world-they are all contaminated, faulty actions because of material association. The foolish conditioned soul may think that he is offering charity by opening hospitals for material benefit or by opening an educational institution for material education, but he does not know that all such work is also faulty because it will not give him relief from the process of transmigration from one body to another. It is clearly stated here, sad-asan-miśra-yoniṣu. This means that one may take birth in a very high family or he may take his birth in higher planets, among the demigods, for his so-called pious activities in the material world. But this work is also faulty because it does not give liberation. To take birth in a nice place or a high family does not mean that one avoids undergoing the material tribulations, the pangs of birth, death, old age and disease. A conditioned soul under the spell of material nature cannot understand that any action he performs for sense gratification is faulty and that only his activities in devotional service to the Lord can give him release from the reaction of faulty activities. Because he does not cease such faulty activities, he has to change to different bodies, some high and some low. That is called saṁsāra-padavīm, which means this material world, from which there is no release. One who desires material liberation has to turn his activities to devotional service. There is no alternative.

TEXT 4

arthe hy avidyamāne 'pi

saṁsṛtir na nivartate

dhyāyato viṣayān asya

svapne 'narthāgamo yathā

SYNONYMS

arthe-real cause; hi-certainly; avidyamāne-not existing; api-although; saṁsṛtiḥ-the material existential condition; na-not; nivartate-does cease; dhyāyataḥ-contemplating; viṣayān-objects of the senses; asya-of the living entity; svapne-in a dream; anartha-of disadvantages; āgamaḥ-arrival; yathā-like.

Actually a living entity is transcendental to material existence, but because of his mentality of lording it over material nature, his material existential condition does not cease, and just as in a dream, he is affected by all sorts of disadvantages.

The example of a dream is very appropriate. Due to different mental conditions, in dreams we are put into advantageous and disadvantageous positions. Similarly, the spirit soul has nothing to do with this material nature, but because of his mentality of lording it over, he is put into the position of conditional existence.

Conditional existence is described here as dhyāyato viṣayān asya. Viṣaya means "an object of enjoyment." As long as one continues to think that he can enjoy material advantages, he is in conditioned life, but as soon as he comes to his senses, he develops the knowledge that he is not the enjoyer, for the only enjoyer is the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (5.29), He is the beneficiary for all the results of sacrifices and penances (bhoktāraṁ yajña-tapasām), and He is the proprietor of all the three worlds (sarva-loka-maheśvaram). He is the actual friend of all living entities. But instead of leaving proprietorship, enjoyment and the actual position as the friend of all living entities to the Supreme Personality of Godhead, we claim that we are the proprietors, the enjoyers and the friends. We perform philanthropic work, thinking that we are the friends of human society. Someone may proclaim himself to be a very good national worker, the best friend of the people and of the country, but actually he cannot be the greatest friend of everyone. The only friend is Kṛṣṇa. One should try to raise the consciousness of the conditioned soul to the platform of understanding that Kṛṣṇa is his actual friend. If one makes friendship with Kṛṣṇa, one will never be cheated, and he will get all help needed. Arousing this consciousness of the conditioned soul is the greatest service, not posing oneself as a great friend of another living entity. The power of friendship is limited. Although one claims to be a friend, he cannot be a friend unlimitedly. There are an unlimited number of living entities, and our resources are limited; therefore we cannot be of any real benefit to the people in general. The best service to the people in general is to awaken them to Kṛṣṇa consciousness so that they may know that the supreme enjoyer, the supreme proprietor and the supreme friend is Kṛṣṇa. Then this illusory dream of lording it over material nature will vanish.

TEXT 5

ata eva śanaiś cittaṁ

prasaktam asatāṁ pathi

bhakti-yogena tīvreṇa

viraktyā ca nayed vaśam

SYNONYMS

ataḥ eva-therefore; śanaiḥ-gradually; cittam-mind, consciousness; prasaktam-attached; asatām-of material enjoyments; pathi-on the path; bhakti-yogena-by devotional service; tīvreṇa-very serious; viraktyā-without attachment; ca-and; nayet-he must bring; vaśam-under control.

It is the duty of every conditioned soul to engage his polluted consciousness, which is now attached to material enjoyment, in very serious devotional service with detachment. Thus his mind and consciousness will be under full control.

The process of liberation is very nicely explained in this verse. The cause of one's becoming conditioned by material nature is his thinking himself the enjoyer, the proprietor or the friend of all living entities. This false thinking is a result of contemplation on sense enjoyment. When one thinks that he is the best friend to his countrymen, to society or to humanity and he engages in various nationalistic, philanthropic and altruistic activities, all that is just so much concentration on sense gratification. The so-called national leader or humanist does not serve everyone; he serves his senses only. That is a fact. But the conditioned soul cannot understand this because he is bewildered by the spell of material nature. It is therefore recommended in this verse that one engage very seriously in the devotional service of the Lord. This means that one should not think that he is the proprietor, benefactor, friend or enjoyer. He should always be cognizant that the real enjoyer is Kṛṣṇa, the Supreme Personality of Godhead; that is the basic principle of bhakti-yoga. One must be firmly convinced of these three principles: one should always think that Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not only should he understand these principles himself, but he should try to convince others and propagate Kṛṣṇa consciousness.

As soon as one engages in such serious devotional service of the Lord, naturally the propensity to falsely claim lordship over material nature disappears. That detachment is called vairāgya. Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ. Since the senses are always active, their activities should be engaged in devotional service-one cannot stop their activities. If one wants to artificially stop the activities of the senses, his attempt will be a failure. Even the great yogī Viśvāmitra, who was trying to control his senses by the yoga process, fell victim to the beauty of Menakā. There are many such instances. Unless one's mind and consciousness are fully engaged in devotional service, there is always the opportunity for the mind to become occupied with desires for sense gratification.

One particular point mentioned in this verse is very significant. It is said here, prasaktam asatāṁ pathi: the mind is always attracted by asat, the temporary, material existence. Because we have been associated with material nature since time immemorial, we have become accustomed to our attachment to this temporary material nature. The mind has to be fixed at the eternal lotus feet of the Supreme Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. One has to fix the mind at the lotus feet of Kṛṣṇa; then everything will be very nice. Thus the seriousness of bhakti-yoga is stressed in this verse.

TEXT 6

yamādibhir yoga-pathair

abhyasañ śraddhayānvitaḥ

mayi bhāvena satyena

mat-kathā-śravaṇena ca

SYNONYMS

yama-ādibhiḥ-beginning with yama; yoga-pathaiḥ-by the yoga system; abhyasan-practicing; śraddhayā anvitaḥ-with great faith; mayi-unto Me; bhāvena-with devotion; satyena-unalloyed; mat-kathā-stories about Me; śravaṇena-by hearing; ca-and.

One has to become faithful by practicing the controlling process of the yoga system and must elevate himself to the platform of unalloyed devotional service by chanting and hearing about Me.

Yoga is practiced in eight different stages: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. Yama and niyama mean practicing the controlling process by following strict regulations, and āsana refers to the sitting postures. These help raise one to the standard of faithfulness in devotional service. The practice of yoga by physical exercise is not the ultimate goal; the real end is to concentrate and to control the mind and train oneself to be situated in faithful devotional service.

Bhāvena, or bhāva, is a very important factor in the practice of yoga or in any spiritual process. Bhāva is explained in Bhagavad-gītā (10.8). Budhā bhāva-samanvitāḥ: one should be absorbed in the thought of love of Kṛṣṇa. When one knows that Kṛṣṇa, the Supreme Personality of Godhead, is the source of everything and that everything emanates from Him (ahaṁ sarvasya prabhavaḥ), then one understands the Vedānta aphorism janmādy asya yataḥ [SB 1.1.1] ("the original source of everything"), and then he can become absorbed in bhāva, or the preliminary stage of love of Godhead.

Rūpa Gosvāmī explains very nicely in Bhakti-rasāmṛta-sindhu how this bhāva, or preliminary stage of love of God, is achieved. He states that one first of all has to become faithful (śraddhayānvitaḥ). Faith is attained by controlling the senses, either by yoga practice, following the rules and regulations and practicing the sitting postures, or by engaging directly in bhakti-yoga, as recommended in the previous verse. Of the nine different items of bhakti-yoga, the first and foremost is to chant and hear about the Lord. That is also mentioned here. Mat-kathā-śravaṇena ca. One may come to the standard of faithfulness by following the rules and regulations of the yoga system, and the same goal can be achieved simply by chanting and hearing about the transcendental activities of the Lord. The word ca is significant. Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process is taken, there is no success unless one comes fully to the direct process of hearing and chanting the glories of the Lord. Therefore the word satyena is used here. In this connection Svāmī Śrīdhara comments that satyena means niṣkapaṭena, "without duplicity." The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapaṭa. The Bhāgavatam does not allow this duplicity. In the beginning of Śrīmad-Bhāgavatam it is clearly stated, paramo nirmatsarāṇām: "This treatise Śrīmad-Bhāgavatam is meant for those who are completely free from envy." The same point is again stressed here. Unless one is completely faithful to the Supreme Personality of Godhead and engages himself in the process of hearing and chanting the glories of the Lord, there is no possibility for liberation.

TEXT 7

sarva-bhūta-samatvena

nirvaireṇāprasaṅgataḥ

brahmacaryeṇa maunena

sva-dharmeṇa balīyasā

SYNONYMS

sarva-all; bhūta-living entities; samatvena-by seeing equally; nirvaireṇa-without enmity; aprasaṅgataḥ-without intimate connections; brahma-caryeṇa-by celibacy; maunena-by silence; sva-dharmeṇa-by one's occupation; balīyasā-by offering the result.

In executing devotional service, one has to see every living entity equally, without enmity towards anyone yet without intimate connections with anyone. One has to observe celibacy, be grave and execute his eternal activities, offering the results to the Supreme Personality of Godhead.

A devotee of the Supreme Personality of Godhead who seriously engages in devotional service is equal to all living entities. There are various species of living entities, but a devotee does not see the outward covering; he sees the inner soul inhabiting the body. Because each and every soul is part and parcel of the Supreme Personality of Godhead, he does not see any difference. That is the vision of a learned devotee. As explained in Bhagavad-gītā, a devotee or a learned sage does not see any difference between a learned brāhmaṇa, a dog, an elephant or a cow because he knows that the body is the outer covering only and that the soul is actually part and parcel of the Supreme Lord. A devotee has no enmity towards any living entity, but that does not mean that he mixes with everyone. That is prohibited. Aprasaṅgataḥ means "not to be in intimate touch with everyone." A devotee is concerned with his execution of devotional service, and he should therefore mix with devotees only, in order to advance his objective. He has no business mixing with others, for although he does not see anyone as his enemy, his dealings are only with persons who engage in devotional service.

A devotee should observe the vow of celibacy. Celibacy does not necessitate that one be absolutely free from sex life; satisfaction with one's wife is permitted also under the vow of celibacy. The best policy is to avoid sex life altogether. That is preferable. Otherwise, a devotee can get married under religious principles and live peacefully with a wife.

A devotee should not speak needlessly. A serious devotee has no time to speak of nonsense. He is always busy in Kṛṣṇa consciousness. Whenever he speaks, he speaks about Kṛṣṇa. Mauna means "silence." Silence does not mean that one should not speak at all, but that he should not speak of nonsense. He should be very enthusiastic in speaking about Kṛṣṇa. Another important item described here is sva-dharmeṇa, or being exclusively occupied in one's eternal occupation, which is to act as the eternal servitor of the Lord, or to act in Kṛṣṇa consciousness. The next word, balīyasā, means "offering the results of all activities to the Supreme Personality of Godhead." A devotee does not act on his personal account for sense gratification. Whatever he earns, whatever he eats and whatever he does, he offers for the satisfaction of the Supreme Personality of Godhead.

TEXT 8

yadṛcchayopalabdhena

santuṣṭo mita-bhuṅ muniḥ

vivikta-śaraṇaḥ śānto

maitraḥ karuṇa ātmavān

SYNONYMS

yadṛcchayā-without difficulty; upalabdhena-with what is obtained; santuṣṭaḥ-satisfied; mita-little; bhuk-eating; muniḥ-thoughtful; vivikta-śaraṇaḥ-living in a secluded place; śāntaḥ-peaceful; maitraḥ-friendly; karuṇaḥ-compassionate; ātma-vān-self-possessed, self-realized.

For his income a devotee should be satisfied with what he earns without great difficulty. He should not eat more than what is necessary. He should live in a secluded place and always be thoughtful, peaceful, friendly, compassionate and self-realized.

Everyone who has accepted a material body must maintain the necessities of the body by acting or earning some livelihood. A devotee should only work for such income as is absolutely necessary. He should be satisfied always with such income and should not endeavor to earn more and more simply to accumulate the unnecessary. A person in the conditioned state who has no money is always found working very hard to earn some with the object of lording it over material nature. Kapiladeva instructs that we should not endeavor hard for things which may come automatically, without extraneous labor. The exact word used in this connection, yadṛcchayā, means that every living entity has a predestined happiness and distress in his present body; this is called the law of karma. It is not possible that simply by endeavors to accumulate more money a person will be able to do so, otherwise almost everyone would be on the same level of wealth. In reality everyone is earning and acquiring according to his predestined karma. According to the Bhāgavatam conclusion, we are sometimes faced with dangerous or miserable conditions without endeavoring for them, and similarly we may have prosperous conditions without endeavoring for them. We are advised to let these things come as predestined. We should engage our valuable time in prosecuting Kṛṣṇa consciousness. In other words, one should be satisfied by his natural condition. If by predestination one is put into a certain condition of life which is not very prosperous in comparison to another's position, one should not be disturbed. He should simply try to utilize his valuable time to advance in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness does not depend on any materially prosperous or distressed condition; it is free from the conditions imposed by material life. A very poor man can execute Kṛṣṇa consciousness as effectively as a very rich man. One should therefore be very satisfied with his position as offered by the Lord.

Another word here is mita-bhuk. This means that one should eat only as much as necessary to maintain the body and soul together. One should not be gluttonous to satisfy the tongue. Grains, fruits, milk and similar foods are allotted for human consumption. One should not be excessively eager to satisfy the tongue and eat that which is not meant for humanity. Particularly, a devotee should eat only prasāda, or food which is offered to the Personality of Godhead. His position is to accept the remnants of those foodstuffs. Innocent foods like grains, vegetables, fruits, flowers and milk preparations are offered to the Lord, and therefore there is no scope for offering foods which are in the modes of passion and ignorance. A devotee should not be greedy. It is also recommended that the devotee should be muni, or thoughtful; he should always think of Kṛṣṇa and how to render better service to the Supreme Personality of Godhead. That should be his only anxiety. As a materialist is always thoughtful about improving his material condition, a devotee's thoughts should always be engaged in improving his condition in Kṛṣṇa consciousness; therefore he should be a muni.

The next item recommended is that a devotee should live in a secluded place. Generally a common man is interested in pounds, shillings and pence, or materialistic advancement in life, which is unnecessary for a devotee. A devotee should select a place of residence where everyone is interested in devotional service. Generally, therefore, a devotee goes to a sacred place of pilgrimage where devotees live. It is recommended that he live in a place where there is no large number of ordinary men. It is very important to live in a secluded place (vivikta-śaraṇa). The next item is śānta, or peacefulness. The devotee should not be agitated. He should be satisfied with his natural income, eat only as much as he needs to keep his health, live in a secluded place and always remain peaceful. Peace of mind is necessary for prosecuting Kṛṣṇa consciousness.

The next item is maitra, friendliness. A devotee should be friendly to everyone, but his intimate friendship should be with devotees only. With others he should be official. He may say, "Yes, sir, what you say is all right," but he is not intimate with them. A devotee should, however, have compassion for persons who are innocent, who are neither atheistic nor very much advanced in spiritual realization. A devotee should be compassionate towards them and instruct them as far as possible in making advancement in Kṛṣṇa consciousness. A devotee should always remain ātmavān, or situated in his spiritual position. He should not forget that his main concern is to make advancement in spiritual consciousness, or Kṛṣṇa consciousness, and he should not ignorantly identify himself with the body or the mind. Ātmā means the body or the mind, but here the word ātmavān especially means that one should be self-possessed. He should always remain in the pure consciousness that he is spirit soul and not the material body or the mind. That will make him progress confidently in Kṛṣṇa consciousness.

TEXT 9

sānubandhe ca dehe 'sminn

akurvann asad-āgraham

jñānena dṛṣṭa-tattvena

prakṛteḥ puruṣasya ca

SYNONYMS

sa-anubandhe-with bodily relationships; ca-and; dehe-towards the body; asmin-this; akurvan-not doing; asat-āgraham-bodily concept of life; jñānena-through knowledge; dṛṣṭa-having seen; tattvena-the reality; prakṛteḥ-of matter; puruṣasya-of spirit; ca-and.

One's seeing power should be increased through knowledge of spirit and matter, and one should not unnecessarily identify himself with the body and thus become attracted by bodily relationships.

The conditioned souls are eager to identify with the body and consider that the body is "myself" and that anything in relationship with the body or possessions of the body is "mine." In Sanskrit this is called aham-mamatā, and it is the root cause of all conditional life. A person should see things as the combination of matter and spirit. He should distinguish between the nature of matter and the nature of spirit, and his real identification should be with spirit, not with matter. By this knowledge, one should avoid the false, bodily concept of life.

TEXT 10

nivṛtta-buddhy-avasthāno

dūrī-bhūtānya-darśanaḥ

upalabhyātmanātmānaṁ

cakṣuṣevārkam ātma-dṛk

SYNONYMS

nivṛtta-transcended; buddhi-avasthānaḥ-the stages of material consciousness; dūrī-bhūta-far off; anya-other; darśanaḥ-conceptions of life; upalabhya-having realized; ātmanā-by his purified intellect; ātmānam-his own self; cakṣuṣā-with his eyes; iva-as; arkam-the sun; ātma-dṛk-the self-realized.

One should be situated in the transcendental position, beyond the stages of material consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom from false ego, one should see his own self just as he sees the sun in the sky.

Consciousness acts in three stages under the material conception of life. When we are awake, consciousness acts in a particular way, when we are asleep it acts in a different way, and when we are in deep sleep, consciousness acts in still another way. To become Kṛṣṇa conscious, one has to become transcendental to these three stages of consciousness. Our present consciousness should be freed from all perceptions of life other than consciousness of Kṛṣṇa, the Supreme Personality of Godhead. This is called dūrī-bhūtānya-darśanaḥ, which means that when one attains perfect Kṛṣṇa consciousness he does not see anything but Kṛṣṇa. In the Caitanya-caritāmṛta it is said that the perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Kṛṣṇa is acting. As soon as he remembers the energy of Kṛṣṇa, he immediately remembers Kṛṣṇa in His personal form. Therefore in all his observations he sees Kṛṣṇa only. In the Brahma-saṁhitā (5.38) it is stated that when one's eyes are smeared with love of Kṛṣṇa (premāñjana-cchurita), he always sees Kṛṣṇa, outside and inside. This is confirmed here; one should be freed from all other vision, and in that way he is freed from the false egoistic identification and sees himself as the eternal servitor of the Lord. Cakṣuṣevārkam: as we can see the sun without a doubt, one who is fully developed in Kṛṣṇa consciousness sees Kṛṣṇa and His energy. By this vision one becomes ātma-dṛk, or self-realized. When the false ego of identifying the body with the self is removed, actual vision of life is perceivable. The senses, therefore, also become purified. Real service of the Lord begins when the senses are purified. One does not have to stop the activities of the senses, but the false ego of identifying with the body has to be removed. Then the senses automatically become purified, and with purified senses one can actually discharge devotional service.

TEXT 11

mukta-liṅgaṁ sad-ābhāsam

asati pratipadyate

sato bandhum asac-cakṣuḥ

sarvānusyūtam advayam

SYNONYMS

mukta-liṅgam-transcendental; sat-ābhāsam-manifest as a reflection; asati-in the false ego; pratipadyate-he realizes; sataḥ bandhum-the support of the material cause; asat-cakṣuḥ-the eye (revealer) of the illusory energy; sarva-anusyūtam-entered into everything; advayam-without a second.

A liberated soul realizes the Absolute Personality of Godhead, who is transcendental and who is manifest as a reflection even in the false ego. He is the support of the material cause and He enters into everything. He is absolute, one without a second, and He is the eyes of the illusory energy.

A pure devotee can see the presence of the Supreme Personality of Godhead in everything materially manifested. He is present there only as a reflection, but a pure devotee can realize that in the darkness of material illusion the only light is the Supreme Lord, who is its support. It is confirmed in Bhagavad-gītā that the background of the material manifestation is Lord Kṛṣṇa. And, as confirmed in the Brahma-saṁhitā, Kṛṣṇa is the cause of all causes. In the Brahma-saṁhitā it is stated that the Supreme Lord, by His partial or plenary expansion, is present not only within this universe and each and every universe, but in every atom, although He is one without a second. The word advayam, "without a second," which is used in this verse, indicates that although the Supreme Personality of Godhead is represented in everything, including the atoms, He is not divided. His presence in everything is explained in the next verse.

TEXT 12

yathā jala-stha ābhāsaḥ

sthala-sthenāvadṛśyate

svābhāsena tathā sūryo

jala-sthena divi sthitaḥ

SYNONYMS

yathā-as; jala-sthaḥ-situated on water; ābhāsaḥ-a reflection; sthala-sthena-situated on the wall; avadṛśyate-is perceived; sva-ābhāsena-by its reflection; tathā-in that way; sūryaḥ-the sun; jala-sthena-situated on the water; divi-in the sky; sthitaḥ-situated.

The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky.

The example given herewith is perfect. The sun is situated in the sky, far, far away from the surface of the earth, but its reflection can be seen in a pot of water in the corner of a room. The room is dark, and the sun is far away in the sky, but the sun's reflection on the water illuminates the darkness of the room. A pure devotee can realize the presence of the Supreme Personality of Godhead in everything by the reflection of His energy. In the Viṣṇu Purāṇa it is stated that as the presence of fire is understood by heat and light, so the Supreme Personality of Godhead, although one without a second, is perceived everywhere by the diffusion of His different energies. It is confirmed in the Īśopaniṣad that the presence of the Lord is perceived everywhere by the liberated soul, just as the sunshine and the reflection can be perceived everywhere although the sun is situated far away from the surface of the globe.

TEXT 13

evaṁ trivṛd-ahaṅkāro

bhūtendriya-manomayaiḥ

svābhāsair lakṣito 'nena

sad-ābhāsena satya-dṛk

SYNONYMS

evam-thus; tri-vṛt-the threefold; ahaṅkāraḥ-false ego; bhūta-indriya-manaḥ-mayaiḥ-consisting of body, senses and mind; sva-ābhāsaiḥ-by its own reflections; lakṣitaḥ-is revealed; anena-by this; sat-ābhāsena-by a reflection of Brahman; satya-dṛk-the self-realized soul.

The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and mind.

The conditioned soul thinks, "I am this body," but a liberated soul thinks, "I am not this body. I am spirit soul." This "I am" is called ego, or identification of the self. "I am this body" or "Everything in relationship to the body is mine" is called false ego, but when one is self-realized and thinks that he is an eternal servitor of the Supreme Lord, that identification is real ego. One conception is in the darkness of the threefold qualities of material nature-goodness, passion and ignorance-and the other is in the pure state of goodness, called śuddha-sattva or vāsudeva. When we say that we give up our ego, this means that we give up our false ego, but real ego is always present. When one is reflected through the material contamination of the body and mind in false identification, he is in the conditional state, but when he is reflected in the pure stage he is called liberated. The identification of oneself with one's material possessions in the conditional stage must be purified, and one must identify himself in relationship with the Supreme Lord. In the conditioned state one accepts everything as an object of sense gratification, and in the liberated state one accepts everything for the service of the Supreme Lord. Kṛṣṇa consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul.

By the understanding of the pure soul, called satya-dṛk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. This is one kind of vision. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. He thinks, "This beautiful flower is made possible by the superior energy of the Supreme Lord; therefore it belongs to the Supreme Lord and should be utilized in His service." These are two kinds of vision. The conditioned soul sees the flower for his own enjoyment, and the devotee sees the flower as an object to be used in the service of the Lord. In the same way, one can see the reflection of the Supreme Lord in one's own senses, mind and body-in everything. With that correct vision, one can engage everything in the service of the Lord. It is stated in the Bhakti-rasāmṛta-sindhu that one who has engaged everything-his vital energy, his wealth, his intelligence and his words-in the service of the Lord, or who desires to engage all these in the service of the Lord, no matter how he is situated, is to be considered a liberated soul, or satya-dṛk. Such a man has understood things as they are.

TEXT 14

bhūta-sūkṣmendriya-mano-

buddhy-ādiṣv iha nidrayā

līneṣv asati yas tatra

vinidro nirahaṅkriyaḥ

SYNONYMS

bhūta-the material elements; sūkṣma-the objects of enjoyment; indriya-the material senses; manaḥ-mind; buddhi-intelligence; ādiṣu-and so on; iha-here; nidrayā-by sleep; līneṣu-merged; asati-in the unmanifest; yaḥ-who; tatra-there; vinidraḥ-awake; nirahaṅkriyaḥ-freed from false ego.

Although a devotee appears to be merged in the five material elements, the objects of material enjoyment, the material senses and material mind and intelligence, he is understood to be awake and to be freed from the false ego.

The explanation by Rūpa Gosvāmī in the Bhakti-rasāmṛta-sindhu of how a person can be liberated even in this body is more elaborately explained in this verse. The living entity who has become satya-dṛk, who realizes his position in relationship with the Supreme Personality of Godhead, may remain apparently merged in the five elements of matter, the five material sense objects, the ten senses and the mind and intelligence, but still he is considered to be awake and to be freed from the reaction of false ego. Here the word līna is very significant. The Māyāvādī philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality. The example given by Jīva Gosvāmī is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality. Similarly, a living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of Lord Caitanya. He said clearly, upon the inquiry of Sanātana Gosvāmī, that a living entity is the servitor of Kṛṣṇa eternally. Kṛṣṇa also confirms in Bhagavad-gītā that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter. His gross body is made up of five elements, his subtle body is made of mind, intelligence, false ego and contaminated consciousness, and he has five active senses and five knowledge-acquiring senses. In this way he merges in matter. But even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul. That is the explanation of the authorities, and it is confirmed in this verse.

TEXT 15

manyamānas tadātmānam

anaṣṭo naṣṭavan mṛṣā

naṣṭe 'haṅkaraṇe draṣṭā

naṣṭa-vitta ivāturaḥ

SYNONYMS

manyamānaḥ-thinking; tadā-then; ātmānam-himself; anaṣṭaḥ-although not lost; naṣṭa-vat-as lost; mṛṣā-falsely; naṣṭe ahaṅkaraṇe-because of the disappearance of the ego; draṣṭā-the seer; naṣṭa-vittaḥ-one who has lost his fortune; iva-like; āturaḥ-distressed.

The living entity can vividly feel his existence as the seer, but because of the disappearance of the ego during the state of deep sleep, he falsely takes himself to be lost, like a man who has lost his fortune and feels distressed, thinking himself to be lost.

Only in ignorance does a living entity think that he is lost. If by attainment of knowledge he comes to the real position of his eternal existence, he knows that he is not lost. An appropriate example is mentioned herein: naṣṭa-vitta ivāturaḥ. A person who has lost a great sum of money may think that he is lost, but actually he is not lost-only his money is lost. But due to his absorption in the money or identification with the money, he thinks that he is lost. Similarly, when we falsely identify with matter as our field of activities, we think that we are lost, although actually we are not. As soon as a person is awakened to the pure knowledge of understanding that he is an eternal servitor of the Lord, his own real position is revived. A living entity can never be lost. When one forgets his identity in deep sleep, he becomes absorbed in dreams, and he may think himself a different person or may think himself lost. But actually his identity is intact. This concept of being lost is due to false ego, and it continues as long as one is not awakened to the sense of his existence as an eternal servitor of the Lord. The Māyāvādī philosophers' concept of becoming one with the Supreme Lord is another symptom of being lost in false ego. One may falsely claim that he is the Supreme Lord, but actually he is not. This is the last snare of māyā's influence upon the living entity. To think oneself equal with the Supreme Lord or to think oneself to be the Supreme Lord Himself is also due to false ego.

TEXT 16

evaṁ pratyavamṛśyāsāv

ātmānaṁ pratipadyate

sāhaṅkārasya dravyasya

yo 'vasthānam anugrahaḥ

SYNONYMS

evam-thus; pratyavamṛśya-after understanding; asau-that person; ātmānam-his self; pratipadyate-realizes; sa-ahaṅkārasya-accepted under false ego; dravyasya-of the situation; yaḥ-who; avasthānam-resting place; anugrahaḥ-the manifester.

When, by mature understanding, one can realize his individuality, then the situation he accepts under false ego becomes manifest to him.

The Māyāvādī philosophers' position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge. But by minute analysis we can see that this is not correct. Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one. The very concept that the three merge into one is another form of knowledge, and since the perceiver of the knowledge still exists, how can one say that the knower, knowledge and knowable have become one? The individual soul who is perceiving this knowledge still remains an individual. Both in material existence and in spiritual existence the individuality continues; the only difference is in the quality of the identity. In the material identity, the false ego acts, and because of false identification, one takes things to be different from what they actually are. That is the basic principle of conditional life. Similarly, when the false ego is purified, one takes everything in the right perspective. That is the state of liberation.

It is stated in the Īśopaniṣad that everything belongs to the Lord. Īśāvāsyam idaṁ sarvam. Everything exists on the energy of the Supreme Lord. This is also confirmed in Bhagavad-gītā. Because everything is produced of His energy and exists on His energy, the energy is not different from Him-but still the Lord declares, "I am not there." When one clearly understands one's constitutional position, everything becomes manifest. False egoistic acceptance of things conditions one, whereas acceptance of things as they are makes one liberated. The example given in the previous verse is applicable here: due to absorption of one's identity in his money, when the money is lost he thinks that he is also lost. But actually he is not identical with the money, nor does the money belong to him. When the actual situation is revealed, we understand that the money does not belong to any individual person or living entity, nor is it produced by man. Ultimately the money is the property of the Supreme Lord, and there is no question of its being lost. But as long as one falsely thinks, "I am the enjoyer," or "I am the Lord," this concept of life continues, and one remains conditioned. As soon as this false ego is eliminated, one is liberated. As confirmed in the Bhāgavatam, situation in one's real constitutional position is called mukti, or liberation.

TEXT 17

devahūtir uvāca

puruṣaṁ prakṛtir brahman

na vimuñcati karhicit

anyonyāpāśrayatvāc ca

nityatvād anayoḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; puruṣam-the spirit soul; prakṛtiḥ-material nature; brahman-O brāhmaṇa; na-not; vimuñcati-does release; karhicit-at any time; anyonya-to one another; apāśrayatvāt-from attraction; ca-and; nityatvāt-from eternality; anayoḥ-of them both; prabho-O my Lord.

Śrī Devahūti inquired: My dear brāhmaṇa, does material nature ever give release to the spirit soul? Since one is attracted to the other eternally, how is their separation possible?

Devahūti, the mother of Kapiladeva, here makes her first inquiry. Although one may understand that spirit soul and matter are different, their actual separation is not possible, either by philosophical speculation or by proper understanding. The spirit soul is the marginal potency of the Supreme Lord, and matter is the external potency of the Lord. The two eternal potencies have somehow or other been combined, and since it is so difficult to separate one from the other, how is it possible for the individual soul to become liberated? By practical experience one can see that when the soul is separated from the body, the body has no real existence, and when the body is separated from the soul one cannot perceive the existence of the soul. As long as the soul and the body are combined, we can understand that there is life. But when they are separated, there is no manifested existence of the body or the soul. This question asked by Devahūti of Kapiladeva is more or less impelled by the philosophy of voidism. The voidists say that consciousness is a product of a combination of matter and that as soon as the consciousness is gone, the material combination dissolves, and therefore there is ultimately nothing but voidness. This absence of consciousness is called nirvāṇa in Māyāvāda philosophy.

TEXT 18

yathā gandhasya bhūmeś ca

na bhāvo vyatirekataḥ

apāṁ rasasya ca yathā

tathā buddheḥ parasya ca

SYNONYMS

yathā-as; gandhasya-of aroma; bhūmeḥ-of earth; ca-and; na-no; bhāvaḥ-existence; vyatirekataḥ-separate; apām-of water; rasasya-of taste; ca-and; yathā-as; tathā-so; buddheḥ-of intelligence; parasya-of consciousness, spirit; ca-and.

As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness.

The example is given here that anything material has an aroma. The flower, the earth-everything-has an aroma. If the aroma is separated from the matter, the matter cannot be identified. If there is no taste to water, the water has no meaning; if there is no heat in the fire, the fire has no meaning. Similarly, when there is want of intelligence, spirit has no meaning.

TEXT 19

akartuḥ karma-bandho 'yaṁ

puruṣasya yad-āśrayaḥ

guṇeṣu satsu prakṛteḥ

kaivalyaṁ teṣv ataḥ katham

SYNONYMS

akartuḥ-of the passive performer, the nondoer; karma-bandhaḥ-bondage to fruitive activities; ayam-this; puruṣasya-of the soul; yat-āśrayaḥ-caused by attachment to the modes; guṇeṣu-while the modes; satsu-are existing; prakṛteḥ-of material nature; kaivalyam-freedom; teṣu-those; ataḥ-hence; katham-how.

Hence even though he is the passive performer of all activities, how can there be freedom for the soul as long as material nature acts on him and binds him?

Although the living entity desires freedom from the contamination of matter, he is not given release. Actually, as soon as a living entity puts himself under the control of the modes of material nature, his acts are influenced by the qualities of material nature, and he becomes passive. It is confirmed in Bhagavad-gītā, prakṛteḥ kriyamāṇāni guṇaiḥ: the living entity acts according to the qualities or modes of material nature. He falsely thinks that he is acting, but unfortunately he is passive. In other words, he has no opportunity to get out of the control of material nature because it has already conditioned him. In Bhagavad-gītā it is also stated that it is very difficult to get out of the clutches of material nature. One may try in different ways to think that everything is void in the ultimate issue, that there is no God and that even if the background of everything is spirit, it is impersonal. This speculation may go on, but actually it is very difficult to get out of the clutches of material nature. Devahūti poses the question that although one may speculate in many ways, where is liberation as long as one is under the spell of material nature? The answer is also found in Bhagavad-gītā (7.14): only one who has surrendered himself unto the lotus feet of the Supreme Lord Kṛṣṇa (mām eva ye prapadyante) can be freed from the clutches of māyā.

Since Devahūti is gradually coming to the point of surrender, her questions are very intelligent. How can one be liberated? How can one be in a pure state of spiritual existence as long as he is strongly held by the modes of material nature? This is also an indication to the false meditator. There are many so-called meditators who think, "I am the Supreme Spirit Soul. I am conducting the activities of material nature. Under my direction the sun is moving and the moon is rising." They think that by such contemplation or meditation they can become free, but it is seen that just three minutes after finishing such nonsensical meditation, they are immediately captured by the modes of material nature. Immediately after his high-sounding meditation, a "meditator" becomes thirsty and wants to smoke or drink. He is under the strong grip of material nature, yet he thinks that he is already free from the clutches of māyā. This question of Devahūti's is for such a person who falsely claims that he is everything, that ultimately everything is void, and that there are no sinful or pious activities. These are all atheistic inventions. Actually, unless a living entity surrenders unto the Supreme Personality of Godhead as instructed in Bhagavad-gītā, there is no liberation or freedom from the clutches of māyā.

TEXT 20

kvacit tattvāvamarśena

nivṛttaṁ bhayam ulbaṇam

anivṛtta-nimittatvāt

punaḥ pratyavatiṣṭhate

SYNONYMS

kvacit-in a certain case; tattva-the fundamental principles; avamarśena-by reflecting upon; nivṛttam-avoided; bhayam-fear; ulbaṇam-great; anivṛtta-not ceased; nimittatvāt-since the cause; punaḥ-again; pratyavatiṣṭhate-it appears.

Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, it may still appear again, since its cause has not ceased.

Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature. Bhagavad-gītā (7.27) states, icchā-dveṣa-samutthena. Two kinds of propensities arise in the living entity. One propensity is icchā, which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world. Dveṣa means "envy." When one becomes envious of Kṛṣṇa, or the Supreme Personality of Godhead, one thinks, "Why should Kṛṣṇa be the all and all? I'm as good as Kṛṣṇa." These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, the cause remains, and there is no question of his liberation.

Devahūti very intelligently says, "One may theoretically analyze and say that by knowledge he has become freed, but actually, as long as the cause exists, he is not free." Bhagavad-gītā confirms that after performing such speculative activities for many, many births, when one actually comes to his real consciousness and surrenders unto the Supreme Lord, Kṛṣṇa, then the fulfillment of his research in knowledge is actually achieved. There is a gulf of difference between theoretical freedom and actual freedom from material bondage. The Bhāgavatam (10.14.4) says that if one gives up the auspicious path of devotional service and simply tries to know things by speculation, one wastes his valuable time (kliśyanti ye kevala-bodha-labdhaye). The result of such a labor of love is simply labor; there is no other result. The labor of speculation is ended only by exhaustion. The example is given that there is no benefit in husking the skin of an empty paddy; the rice is already gone. Similarly, simply by the speculative process one cannot be freed from material bondage, for the cause still exists. One has to nullify the cause, and then the effect will be nullified. This is explained by the Supreme Personality of Godhead in the following verses.

TEXT 21

śrī-bhagavān uvāca

animitta-nimittena

sva-dharmeṇāmalātmanā

tīvrayā mayi bhaktyā ca

śruta-sambhṛtayā ciram

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; animitta-nimittena-without desiring the fruits of activities; sva-dharmeṇa-by executing one's prescribed duties; amala-ātmanā-with a pure mind; tīvrayā-serious; mayi-unto Me; bhaktyā-by devotional service; ca-and; śruta-hearing; sambhṛtayā-endowed with; ciram-for a long time.

The Supreme Personality of Godhead said: One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one's prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.

Śrīdhara Svāmī comments in this connection that by association with material nature alone one does not become conditioned. Conditional life begins only after one is infected by the modes of material nature. If someone is in contact with the police department, that does not mean that he is a criminal. As long as one does not commit criminal acts, even though there is a police department, he is not punished. Similarly, the liberated soul is not affected, although he is in the material nature. Even the Supreme Personality of Godhead is supposed to be in association with material nature when He descends, but He is not affected. One has to act in such a way that in spite of being in the material nature he is not affected by contamination. Although the lotus flower is in association with water, it does not mix with the water. That is how one has to live, as described here by the Personality of Godhead Kapiladeva (animitta-nimittena sva-dharmeṇāmalātmanā).

One can be liberated from all adverse circumstances simply by seriously engaging in devotional service. How this devotional service develops and becomes mature is explained here. In the beginning one has to perform his prescribed duties with a clean mind. Clean consciousness means Kṛṣṇa consciousness. One has to perform his prescribed duties in Kṛṣṇa consciousness. There is no necessity of changing one's prescribed duties; one simply has to act in Kṛṣṇa consciousness. In discharging Kṛṣṇa conscious duties, one should determine whether, by his professional or occupational duties, Kṛṣṇa, the Supreme Personality of Godhead, is satisfied. In another place in the Bhāgavatam it is said, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: [SB 1.2.13] everyone has some prescribed duties to perform, but the perfection of such duties will be reached only if the Supreme Personality of Godhead, Hari, is satisfied by such actions. For example, Arjuna's prescribed duty was to fight, and the perfection of his fighting was tested by the satisfaction of Kṛṣṇa. Kṛṣṇa wanted him to fight, and when he fought for the satisfaction of the Lord, that was the perfection of his professional devotional duty. On the other hand, when, contrary to the wish of Kṛṣṇa, he was not willing to fight, that was imperfect.

If one wants to perfect his life, he should discharge his prescribed duties for the satisfaction of Kṛṣṇa. One must act in Kṛṣṇa consciousness, for such action will never produce any reaction (animitta-nimittena). This is also confirmed in Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra: all activities should be performed simply for Yajña, or the satisfaction of Viṣṇu. Anything done otherwise, without the satisfaction of Viṣṇu, or Yajña, produces bondage, so here it is also prescribed by Kapila Muni that one can transcend material entanglement by acting in Kṛṣṇa consciousness, which means seriously engaging in devotional service. This serious devotional service can develop by hearing for long periods of time. Chanting and hearing is the beginning of the process of devotional service. One should associate with devotees and hear from them about the Lord's transcendental appearance, activities, disappearance, instructions, etc.

There are two kinds of śruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gītā is the former and Śrīmad-Bhāgavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of māyā. It is stated in the Śrīmad-Bhāgavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement.

TEXT 22

jñānena dṛṣṭa-tattvena

vairāgyeṇa balīyasā

tapo-yuktena yogena

tīvreṇātma-samādhinā

SYNONYMS

jñānena-in knowledge; dṛṣṭa-tattvena-with vision of the Absolute Truth; vairāgyeṇa-with renunciation; balīyasā-very strong; tapaḥ-yuktena-by engagement in austerity; yogena-by mystic yoga; tīvreṇa-firmly fixed; ātma-samādhinā-by self-absorption.

This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption.

Devotional service in Kṛṣṇa consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong. It is said that development of Kṛṣṇa consciousness is exhibited by proportionate material detachment, or vairāgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Kṛṣṇa consciousness. Renunciation in Kṛṣṇa consciousness is so strong that it cannot be deviated by any attractive illusion. One has to perform devotional service in full tapasya, austerity. One should fast on the two Ekādaśī days, which fall on the eleventh day of the waxing and waning moon, and on the birthdays of Lord Kṛṣṇa, Lord Rāma and Caitanya Mahāprabhu. There are many such fasting days. Yogena means "by controlling the senses and mind." Yoga indriya-saṁyamaḥ. Yogena implies that one is seriously absorbed in the self and is able, by development of knowledge, to understand his constitutional position in relationship with the Superself. In this way one becomes fixed in devotional service, and his faith cannot be shaken by any material allurement.

TEXT 23

prakṛtiḥ puruṣasyeha

dahyamānā tv ahar-niśam

tiro-bhavitrī śanakair

agner yonir ivāraṇiḥ

SYNONYMS

prakṛtiḥ-the influence of material nature; puruṣasya-of the living entity; iha-here; dahyamānā-being consumed; tu-but; ahaḥ-niśam-day and night; tiraḥ-bhavitrī-disappearing; śanakaiḥ-gradually; agneḥ-of fire; yoniḥ-the cause of appearance; iva-as; araṇiḥ-wooden sticks.

The influence of material nature has covered the living entity, and thus it is as if the living entity were always in a blazing fire. But by the process of seriously discharging devotional service, this influence can be removed, just as wooden sticks which cause a fire are themselves consumed by it.

Fire is conserved in wooden sticks, and when circumstances are favorable, the fire is ignited. But the wooden sticks which are the cause of the fire are also consumed by the fire if it is properly dealt with. Similarly, the living entity's conditional life of material existence is due to his desire to lord it over material nature and due to his envy of the Supreme Lord. Thus his main diseases are that he wants to be one with the Supreme Lord or he wants to become the lord of material nature. The karmīs try to utilize the resources of material nature and thus become its lord and enjoy sense gratification, and the jñānīs, the salvationists, who have become frustrated in enjoying the material resources, want to become one with the Supreme Personality of Godhead or merge into the impersonal effulgence. These two diseases are due to material contamination. Material contamination can be consumed by devotional service because in devotional service these two diseases, namely the desire to lord it over material nature and the desire to become one with the Supreme Lord, are absent. Therefore the cause of material existence is at once consumed by the careful discharge of devotional service in Kṛṣṇa consciousness.

A devotee in full Kṛṣṇa consciousness appears superficially to be a great karmī, always working, but the inner significance of the devotee's activities is that they are meant for the satisfaction of the Supreme Lord. This is called bhakti, or devotional service. Arjuna was apparently a fighter but when by his fighting he satisfied the senses of Lord Kṛṣṇa, he became a devotee. Since a devotee also engages in philosophical research to understand the Supreme Person as He is, his activities may thus appear to be like those of a mental speculator, but actually he is trying to understand the spiritual nature and transcendental activities. Thus although the tendency for philosophical speculation exists, the material effects of fruitive activities and empiric speculation do not, because this activity is meant for the Supreme Personality of Godhead.

TEXT 24

bhukta-bhogā parityaktā

dṛṣṭa-doṣā ca nityaśaḥ

neśvarasyāśubhaṁ dhatte

sve mahimni sthitasya ca

SYNONYMS

bhukta-enjoyed; bhogā-enjoyment; parityaktā-given up; dṛṣṭa-discovered; doṣā-faultiness; ca-and; nityaśaḥ-always; na-not; īśvarasya-of the independent; aśubham-harm; dhatte-she inflicts; sve mahimni-in his own glory; sthitasya-situated; ca-and.

By discovering the faultiness of his desiring to lord it over material nature and by therefore giving it up, the living entity becomes independent and stands in his own glory.

Because the living entity is not actually the enjoyer of the material resources, his attempt to lord it over material nature is, at the ultimate issue, frustrated. As a result of frustration, he desires more power than the ordinary living entity and thus wants to merge into the existence of the supreme enjoyer. In this way he develops a plan for greater enjoyment.

When one is actually situated in devotional service, that is his independent position. Less intelligent men cannot understand the position of the eternal servant of the Lord. Because the word "servant" is used, they become confused; they cannot understand that this servitude is not the servitude of this material world. To be the servant of the Lord is the greatest position. If one can understand this and can thus revive one's original nature of eternal servitorship of the Lord, one stands fully independent. A living entity's independence is lost by material contact. In the spiritual field he has full independence, and therefore there is no question of becoming dependent upon the three modes of material nature. This position is attained by a devotee, and therefore he gives up the tendency for material enjoyment after seeing its faultiness.

The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment, whereas a devotee gives up the entire mentality of enjoying and engages in the transcendental loving service of the Lord. That is his constitutional glorified position. At that time he is īśvara, fully independent. The real īśvara or īśvaraḥ paramaḥ, the supreme īśvara, or supreme independent, is Kṛṣṇa. The living entity is īśvara only when engaged in the service of the Lord. In other words, transcendental pleasure derived from loving service to the Lord is actual independence.

TEXT 25

yathā hy apratibuddhasya

prasvāpo bahv-anartha-bhṛt

sa eva pratibuddhasya

na vai mohāya kalpate

SYNONYMS

yathā-as; hi-indeed; apratibuddhasya-of one who is sleeping; prasvāpaḥ-the dream; bahu-anartha-bhṛt-bearing many inauspicious things; saḥ eva-that very dream; pratibuddhasya-of one who is awake; na-not; vai-certainly; mohāya-for bewildering; kalpate-is capable.

In the dreaming state one's consciousness is almost covered, and one sees many inauspicious things, but when he is awakened and fully conscious, such inauspicious things cannot bewilder him.

In the condition of dreaming, when one's consciousness is almost covered, one may see many unfavorable things which cause disturbance or anxiety, but upon awakening, although he remembers what happened in the dream, he is not disturbed. Similarly the position of self-realization, or understanding of one's real relationship with the Supreme Lord, makes one completely satisfied, and the three modes of material nature, which are the cause of all disturbances, cannot affect him. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kṛṣṇa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kṛṣṇa consciousness is compared to the awakened stage of life. Actually, as stated in Bhagavad-gītā, the only absolute enjoyer is Kṛṣṇa. One who can understand that Kṛṣṇa is the proprietor of all the three worlds and that He is the friend of everyone is peaceful and independent. As long as a conditioned soul does not have this knowledge, he wants to be the enjoyer of everything; he wants to become a humanitarian or philanthropist and open hospitals and schools for his fellow human beings. This is all illusion, for one cannot benefit anyone by such material activities. If one wishes to benefit his fellow brother, he must awaken his dormant Kṛṣṇa consciousness. The Kṛṣṇa conscious position is that of pratibuddha, which means "pure consciousness."

TEXT 26

evaṁ vidita-tattvasya

prakṛtir mayi mānasam

yuñjato nāpakuruta

ātmārāmasya karhicit

SYNONYMS

evam-thus; vidita-tattvasya-to one who knows the Absolute Truth; prakṛtiḥ-material nature; mayi-on Me; mānasam-the mind; yuñjataḥ-fixing; na-not; apakurute-can do harm; ātma-ārāmasya-to one who rejoices in the self; karhicit-at any time.

The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.

Lord Kapila says that mayi mānasam, a devotee whose mind is always fixed upon the lotus feet of the Supreme Personality of Godhead, is called ātmārāma or vidita-tattva. Ātmārāma means "one who rejoices in the self," or "one who enjoys in the spiritual atmosphere." Ātmā, in the material sense, means the body or the mind, but when referring to one whose mind is fixed on the lotus feet of the Supreme Lord, ātmārāma means "one who is fixed in spiritual activities in relationship with the Supreme Soul." The Supreme Soul is the Personality of Godhead, and the individual soul is the living entity. When they engage in reciprocation of service and benediction, the living entity is said to be in the ātmārāma position. This ātmārāma position can be attained by one who knows the truth as it is. The truth is that the Supreme Personality of Godhead is the enjoyer and that the living entities are meant for His service and enjoyment. One who knows this truth, and who tries to engage all resources in the service of the Lord, escapes all material reactions and influences of the modes of material nature.

An example may be cited in this connection. Just as a materialist engages in constructing a big skyscraper, a devotee engages in constructing a big temple for Viṣṇu. Superficially, the skyscraper constructor and temple constructor are on the same level, for both are collecting wood, stone, iron and other building materials. But the person who constructs a skyscraper is a materialist, and the person who constructs a temple of Viṣṇu is ātmārāma. The materialist tries to satisfy himself in relation to his body by constructing a skyscraper, but the devotee tries to satisfy the Superself, the Supreme Personality of Godhead, by constructing the temple. Although both are engaged in the association of material activities, the devotee is liberated, and the materialist is conditioned. This is because the devotee, who is constructing the temple, has fixed his mind upon the Supreme Personality of Godhead, but the nondevotee, who is constructing the skyscraper, has his mind fixed in sense gratification. If, while performing any activity, even in material existence, one's mind is fixed upon the lotus feet of the Personality of Godhead, one will not be entangled or conditioned. The worker in devotional service, in full Kṛṣṇa consciousness, is always independent of the influence of material nature.

TEXT 27

yadaivam adhyātma-rataḥ

kālena bahu-janmanā

sarvatra jāta-vairāgya

ābrahma-bhuvanān muniḥ

SYNONYMS

yadā-when; evam-thus; adhyātma-rataḥ-engaged in self-realization; kālena-for many years; bahu-janmanā-for many births; sarvatra-everywhere; jāta-vairāgyaḥ-detachment is born; ā-brahma-bhuvanāt-up to Brahmaloka; muniḥ-a thoughtful person.

When a person thus engages in devotional service and self-realization for many, many years and births, he becomes completely reluctant to enjoy any one of the material planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully developed in consciousness.

Anyone engaged in devotional service to the Supreme Personality of Godhead is known as a devotee, but there is a distinction between pure devotees and mixed devotees. A mixed devotee engages in devotional service for the spiritual benefit of being eternally engaged in the transcendental abode of the Lord in full bliss and knowledge. In material existence, when a devotee is not completely purified, he expects material benefit from the Lord in the form of relief from material miseries, or he wants material gain, advancement in knowledge of the relationship between the Supreme Personality of Godhead and the living entity, or knowledge as to the real nature of the Supreme Lord. When a person is transcendental to these conditions, he is called a pure devotee. He does not engage himself in the service of the Lord for any material benefit or for understanding of the Supreme Lord. His one interest is that he loves the Supreme Personality of Godhead, and he spontaneously engages in satisfying Him.

The highest example of pure devotional service is that of the gopīs in Vṛndāvana. They are not interested in understanding Kṛṣṇa, but only in loving Him. That platform of love is the pure state of devotional service. Unless one is advanced to this pure state of devotional service, there is a tendency to desire elevation to a higher material position. A mixed devotee may desire to enjoy a comfortable life on another planet with a greater span of life, such as on Brahmaloka. These are material desires, but because a mixed devotee engages in the service of the Lord, ultimately, after many, many lives of material enjoyment, he undoubtedly develops Kṛṣṇa consciousness, and the symptom of this Kṛṣṇa consciousness is that he is no longer interested in any sort of materially elevated life. He does not even aspire to become a personality like Lord Brahmā.

TEXTS 28–29

mad-bhaktaḥ pratibuddhārtho

mat-prasādena bhūyasā

niḥśreyasaṁ sva-saṁsthānaṁ

kaivalyākhyaṁ mad-āśrayam

prāpnotīhāñjasā dhīraḥ

sva-dṛśā cchinna-saṁśayaḥ

yad gatvā na nivarteta

yogī liṅgād vinirgame

SYNONYMS

mat-bhaktaḥ-My devotee; pratibuddha-arthaḥ-self-realized; mat-prasādena-by My causeless mercy; bhūyasā-unlimited; niḥśreyasam-the ultimate perfectional goal; sva-saṁsthānam-his abode; kaivalya-ākhyam-called kaivalya; mat-āśrayam-under My protection; prāpnoti-attains; iha-in this life; añjasā-truly; dhīraḥ-steady; sva-dṛśā-by knowledge of the self; chinna-saṁśayaḥ-freed from doubts; yat-to that abode; gatvā-having gone; na-never; nivarteta-comes back; yogī-the mystic devotee; liṅgāt-from the subtle and gross material bodies; vinirgame-after departing.

My devotee actually becomes self-realized by My unlimited causeless mercy, and thus, when freed from all doubts, he steadily progresses towards his destined abode, which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. After giving up the present material body, the mystic devotee goes to that transcendental abode and never comes back.

Actual self-realization means becoming a pure devotee of the Lord. The existence of a devotee implies the function of devotion and the object of devotion. Self-realization ultimately means to understand the Personality of Godhead and the living entities; to know the individual self and the reciprocal exchanges of loving service between the Supreme Personality of Godhead and the living entity is real self-realization. This cannot be attained by the impersonalists or other transcendentalists; they cannot understand the science of devotional service. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here by the Lord-mat-prasādena, "by My special grace." This is also confirmed in Bhagavad-gītā. Only those who engage in devotional service with love and faith receive the necessary intelligence from the Supreme Personality of Godhead so that gradually and progressively they can advance to the abode of the Personality of Godhead.

Niḥśreyasa means "the ultimate destination." Sva-saṁsthāna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuṇṭhas, chief of which is Kṛṣṇaloka. Some devotees are elevated to the Vaikuṇṭha planets, and some are elevated to the planet Kṛṣṇaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saṁsthāna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world.

The words liṅgād vinirgame, which are used here, mean "after being freed from the two kinds of material bodies, subtle and gross." The subtle body is made of mind, intelligence, false ego and contaminated consciousness, and the gross body is made of five elements-earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saṁsthānam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Nārāyaṇa in the Vaikuṇṭhas, or with Kṛṣṇa in Kṛṣṇaloka, go to those abodes, wherefrom they never return.

TEXT 30

yadā na yogopacitāsu ceto

māyāsu siddhasya viṣajjate 'ṅga

ananya-hetuṣv atha me gatiḥ syād

ātyantikī yatra na mṛtyu-hāsaḥ

SYNONYMS

yadā-when; na-not; yoga-upacitāsu-to powers developed by yoga; cetaḥ-the attention; māyāsu-manifestations of māyā; siddhasya-of a perfect yogī; viṣajjate-is attracted; aṅga-My dear mother; ananya-hetuṣu-having no other cause; atha-then; me-to Me; gatiḥ-his progress; syāt-becomes; ātyantikī-unlimited; yatra-where; na-not; mṛtyu-hāsaḥ-power of death.

When a perfect yogī's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him.

Yogīs are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogīs who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogīs mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogī can attain the status of immortal knowledge and bliss.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Understanding Material Nature."

Chapter Twenty-eight

Kapila's Instructions on the Execution of Devotional Service

TEXT 1

śrī-bhagavān uvāca

yogasya lakṣaṇaṁ vakṣye

sabījasya nṛpātmaje

mano yenaiva vidhinā

prasannaṁ yāti sat-patham

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; yogasya-of the yoga system; lakṣaṇam-description; vakṣye-I shall explain; sabījasya-authorized; nṛpa-ātma-je-O daughter of the King; manaḥ-the mind; yena-by which; eva-certainly; vidhinā-by practice; prasannam-joyful; yāti-attains; sat-patham-the path of the Absolute Truth.

The Personality of Godhead said: My dear mother, O daughter of the King, now I shall explain to you the system of yoga, the object of which is to concentrate the mind. By practicing this system one can become joyful and progressively advance towards the path of the Absolute Truth.

The yoga process explained by Lord Kapiladeva in this chapter is authorized and standard, and therefore these instructions should be followed very carefully. To begin, the Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead. In the previous chapter it has been clearly stated that the desired result of yoga is not to achieve some wonderful mystic power. One should not be at all attracted by such mystic power, but should attain progressive realization on the path of understanding the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā, which states in the last verse of the Sixth Chapter that the greatest yogī is he who constantly thinks of Kṛṣṇa within himself, or he who is Kṛṣṇa conscious.

It is stated here that by following the system of yoga one can become joyful. Lord Kapila, the Personality of Godhead, who is the highest authority on yoga, here explains the yoga system known as aṣṭāṅga-yoga, which comprises eight different practices, namely yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. By all these stages of practice one must realize Lord Viṣṇu, who is the target of all yoga. There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patañjali explains that the target of all yoga is Viṣṇu. Aṣṭāṅga-yoga is therefore part of Vaiṣṇava practice because its ultimate goal is realization of Viṣṇu. The achievement of success in yoga is not acquisition of mystic power, which is condemned in the previous chapter, but, rather, freedom from all material designations and situation in one's constitutional position. That is the ultimate achievement in yoga practice.

TEXT 2

sva-dharmācaraṇaṁ śaktyā

vidharmāc ca nivartanam

daivāl labdhena santoṣa

ātmavic-caraṇārcanam

SYNONYMS

sva-dharma-ācaraṇam-executing one's prescribed duties; śaktyā-to the best of one's ability; vidharmāt-unauthorized duties; ca-and; nivartanam-avoiding; daivāt-by the grace of the Lord; labdhena-with what is achieved; santoṣaḥ-satisfied; ātma-vit-of the self-realized soul; caraṇa-the feet; arcanam-worshiping.

One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.

In this verse there are many important words which could be very elaborately explained, but we shall briefly discuss the important aspects of each. The final statement is ātmavic-caraṇārcanam. Ātma-vit means a self-realized soul or bona fide spiritual master. Unless one is self-realized and knows what his relationship with the Supersoul is, he cannot be a bona fide spiritual master. Here it is recommended that one should seek out a bona fide spiritual master and surrender unto him (arcanam), for by inquiring from and worshiping him one can learn spiritual activities.

The first recommendation is sva-dharmācaraṇam. As long as we have this material body there are various duties prescribed for us. Such duties are divided by a system of four social orders: brāhmaṇa, kṣatriya, vaiśya and śūdra. These particular duties are mentioned in the śāstra, and particularly in Bhagavad-gītā. Sva-dharmācaraṇam means that one must discharge the prescribed duties of his particular division of society faithfully and to the best of his ability. One should not accept another's duty. If one is born in a particular society or community, he should perform the prescribed duties for that particular division. If, however, one is fortunate enough to transcend the designation of birth in a particular society or community by being elevated to the standard of spiritual identity, then his sva-dharma, or duty, is solely that of serving the Supreme Personality of Godhead. The actual duty of one who is advanced in Kṛṣṇa consciousness is to serve the Lord. As long as one remains in the bodily concept of life, he may act according to the duties of social convention, but if one is elevated to the spiritual platform, he must simply serve the Supreme Lord; that is the real execution of sva-dharma.

TEXT 3

grāmya-dharma-nivṛttiś ca

mokṣa-dharma-ratis tathā

mita-medhyādanaṁ śaśvad

vivikta-kṣema-sevanam

SYNONYMS

grāmya-conventional; dharma-religious practice; nivṛttiḥ-ceasing; ca-and; mokṣa-for salvation; dharma-religious practice; ratiḥ-being attracted to; tathā-in that way; mita-little; medhya-pure; adanam-eating; śaśvat-always; vivikta-secluded; kṣema-peaceful; sevanam-dwelling.

One should cease performing conventional religious practices and should be attracted to those which lead to salvation. One should eat very frugally and should always remain secluded so that he can achieve the highest perfection of life.

It is recommended herein that religious practice for economic development or the satisfaction of sense desires should be avoided. Religious practices should be executed only to gain freedom from the clutches of material nature. It is stated in the beginning of Śrīmad-Bhāgavatam that the topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause. Such religious practice is never hampered by any impediments, and by its performance one actually becomes satisfied. Here this is recommended as mokṣa-dharma, religious practice for salvation, or transcendence of the clutches of material contamination. Generally people execute religious practices for economic development or sense gratification, but that is not recommended for one who wants to advance in yoga.

The next important phrase is mita-medhyādanam, which means that one should eat very frugally. It is recommended in the Vedic literatures that a yogī eat only half what he desires according to his hunger. If one is so hungry that he could devour one pound of foodstuffs, then instead of eating one pound, he should consume only half a pound and supplement this with four ounces of water; one fourth of the stomach should be left empty for passage of air in the stomach. If one eats in this manner, he will avoid indigestion and disease. The yogī should eat in this way, as recommended in the Śrīmad-Bhāgavatam and all other standard scriptures. The yogī should live in a secluded place, where his yoga practice will not be disturbed.

TEXT 4

ahiṁsā satyam asteyaṁ

yāvad-artha-parigrahaḥ

brahmacaryaṁ tapaḥ śaucaṁ

svādhyāyaḥ puruṣārcanam

SYNONYMS

ahiṁsā-nonviolence; satyam-truthfulness; asteyam-refraining from theft; yāvat-artha-as much as necessary; parigrahaḥ-possessing; brahmacaryam-celibacy; tapaḥ-austerity; śaucam-cleanliness; sva-adhyāyaḥ-study of the Vedas; puruṣa-arcanam-worship of the Supreme Personality of Godhead.

One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.

The word puruṣārcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Kṛṣṇa. In Bhagavad-gītā it is confirmed by Arjuna that Kṛṣṇa is the original puruṣa, or Personality of Godhead, puruṣaṁ śāśvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Kṛṣṇa, but must also worship the form or Deity of Kṛṣṇa daily.

A brahmacārī practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogīs advertise that one can go on enjoying as one likes and simultaneously become a yogī, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Kṛṣṇa consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Kṛṣṇa consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacārī.

The word asteyam is also very important for a yogī. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.

Svādhyāyaḥ means "reading the authorized Vedic scriptures." Even if one is not Kṛṣṇa conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dāsa Ṭhākura, a great devotee and ācārya in the Gauḍīya Vaiṣṇava-sampradāya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.

TEXT 5

maunaṁ sad-āsana-jayaḥ

sthairyaṁ prāṇa-jayaḥ śanaiḥ

pratyāhāraś cendriyāṇāṁ

viṣayān manasā hṛdi

SYNONYMS

maunam-silence; sat-good; āsana-yogic postures; jayaḥ-controlling; sthairyam-steadiness; prāṇa-jayaḥ-controlling the vital air; śanaiḥ-gradually; pratyāhāraḥ-withdrawal; ca-and; indriyāṇām-of the senses; viṣayāt-from the sense objects; manasā-with the mind; hṛdi-on the heart.

One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.

The yogic practices in general and haṭha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment.

TEXT 6

sva-dhiṣṇyānām eka-deśe

manasā prāṇa-dhāraṇam

vaikuṇṭha-līlābhidhyānaṁ

samādhānaṁ tathātmanaḥ

SYNONYMS

sva-dhiṣṇyānām-within the vital air circles; eka-deśe-in one spot; manasā-with the mind; prāṇa-the vital air; dhāraṇam-fixing; vaikuṇṭha-līlā-on the pastimes of the Supreme Personality of Godhead; abhidhyānam-concentration; samādhānam-samādhi; tathā-thus; ātmanaḥ-of the mind.

Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one's mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samādhi, or samādhāna, of the mind.

There are six circles of vital air circulation within the body. The first circle is within the belly, the second circle is in the area of the heart, the third is in the area of the lungs, the fourth is on the palate, the fifth is between the eyebrows, and the highest, the sixth circle, is above the brain. One has to fix his mind and the circulation of the vital air and thus think of the transcendental pastimes of the Supreme Lord. It is never mentioned that one should concentrate on the impersonal or void. It is clearly stated, vaikuṇṭha-līlā. Līlā means "pastimes." Unless the Absolute Truth, the personality of Godhead, has transcendental activities, where is the scope for thinking of these pastimes? It is through the processes of devotional service, chanting and hearing of the pastimes of the Supreme Personality of Godhead, that one can achieve this concentration. As described in the Śrīmad-Bhāgavatam, the Lord appears and disappears according to His relationships with different devotees. The Vedic literatures contain many narrations of the Lord's pastimes, including the Battle of Kurukṣetra and historical facts relating to the life and precepts of devotees like Prahlāda Mahārāja, Dhruva Mahārāja and Ambarīṣa Mahārāja. One need only concentrate his mind on one such narration and become always absorbed in its thought. Then he will be in samādhi. Samādhi is not an artificial bodily state; it is the state achieved when the mind is virtually absorbed in thoughts of the Supreme Personality of Godhead.

TEXT 7

etair anyaiś ca pathibhir

mano duṣṭam asat-patham

buddhyā yuñjīta śanakair

jita-prāṇo hy atandritaḥ

SYNONYMS

etaiḥ-by these; anyaiḥ-by other; ca-and; pathibhiḥ-processes; manaḥ-the mind; duṣṭam-contaminated; asat-patham-on the path of material enjoyment; buddhyā-by the intelligence; yuñjīta-one must control; śanakaiḥ-gradually; jita-prāṇaḥ-the life air being fixed; hi-indeed; atandritaḥ-alert.

By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.

Etair anyaiś ca. The general yoga process entails observing the rules and regulations, practicing the different sitting postures, concentrating the mind on the vital circulation of the air and then thinking of the Supreme Personality of Godhead in His Vaikuṇṭha pastimes. This is the general process of yoga. This same concentration can be achieved by other recommended processes, and therefore anyaiś ca, other methods, also can be applied. The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal. For this reason, so-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-śāstra. The real yogī is the devotee because his mind is always concentrated on the pastimes of Lord Kṛṣṇa. Therefore Kṛṣṇa consciousness is the topmost yoga system.

TEXT 8

śucau deśe pratiṣṭhāpya

vijitāsana āsanam

tasmin svasti samāsīna

ṛju-kāyaḥ samabhyaset

SYNONYMS

śucau deśe-in a sanctified place; pratiṣṭhāpya-after placing; vijita-āsanaḥ-controlling the sitting postures; āsanam-a seat; tasmin-in that place; svasti samāsīnaḥ-sitting in an easy posture; ṛju-kāyaḥ-keeping the body erect; samabhyaset-one should practice.

After controlling one's mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.

Sitting in an easy posture is called svasti samāsīnaḥ. It is recommended in the yoga scripture that one should put the soles of the feet between the two thighs and ankles and sit straight; that posture will help one to concentrate his mind on the Supreme Personality of Godhead. This very process is also recommended in Bhagavad-gītā, Sixth Chapter. It is further suggested that one sit in a secluded, sanctified spot. The seat should consist of deerskin and kuśa grass, topped with cotton.

TEXT 9

prāṇasya śodhayen mārgaṁ

pūra-kumbhaka-recakaiḥ

pratikūlena vā cittaṁ

yathā sthiram acañcalam

SYNONYMS

prāṇasya-of vital air; śodhayet-one should clear; mārgam-the passage; pūra-kumbhaka-recakaiḥ-by inhaling, retaining and exhaling; pratikūlena-by reversing; vā-or; cittam-the mind; yathā-so that; sthiram-steady; acañcalam-free from disturbances.

The yogī should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.

These breathing exercises are performed to control the mind and fix it on the Supreme Personality of Godhead. Sa vai manaḥ kṛṣṇa-padāravindayoḥ: the devotee Ambarīṣa Mahārāja fixed his mind on the lotus feet of Kṛṣṇa twenty-four hours a day. The process of Kṛṣṇa consciousness is to chant Hare Kṛṣṇa and to hear the sound attentively so that the mind is fixed upon the transcendental vibration of Kṛṣṇa's name, which is nondifferent from Kṛṣṇa the personality. The real purpose of controlling the mind by the prescribed method of clearing the passage of the life air is achieved immediately if one fixes his mind directly on the lotus feet of Kṛṣṇa. The haṭha-yoga system, or breathing system, is especially recommended for those who are very absorbed in the concept of bodily existence, but one who can perform the simple process of chanting Hare Kṛṣṇa can fix the mind more easily.

Three different activities are recommended for clearing the passage of breath: pūraka, kumbhaka and recaka. Inhaling the breath is called pūraka, sustaining it within is called kumbhaka, and finally exhaling it is called recaka. These recommended processes can also be performed in the reverse order. After exhaling, one can keep the air outside for some time and then inhale. The nerves through which inhalation and exhalation are conducted are technically called iḍā and piṅgalā. The ultimate purpose of clearing the iḍā and piṅgalā passages is to divert the mind from material enjoyment. As stated in Bhagavad-gītā, one's mind is his enemy, and one's mind is also his friend; its position varies according to the different dealings of the living entity. If we divert our mind to thoughts of material enjoyment, then our mind becomes an enemy, and if we concentrate our mind on the lotus feet of Kṛṣṇa, then our mind is a friend. By the yoga system of pūraka, kumbhaka and recaka or by directly fixing the mind on the sound vibration of Kṛṣṇa or on the form of Kṛṣṇa, the same purpose is achieved. In Bhagavad-gītā it is said that one must practice the breathing exercise (abhyāsa-yoga-yuktena [Bg. 8.8]). by virtue of these processes of control, the mind cannot wander to external thoughts (cetasā nānya-gāminā). Thus one can fix his mind constantly on the Supreme Personality of Godhead and can attain (yāti) Him.

Practicing the yoga system of exercise and breath control is very difficult for a person in this age, and therefore Lord Caitanya recommended, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should always chant the holy name of the Supreme Lord, Kṛṣṇa, because Kṛṣṇa is the most suitable name of the Supreme Personality of Godhead. The name Kṛṣṇa and the Supreme Person Kṛṣṇa are nondifferent. Therefore, if one concentrates his mind on hearing and chanting Hare Kṛṣṇa, the same result is achieved.

TEXT 10

mano 'cirāt syād virajaṁ

jita-śvāsasya yoginaḥ

vāyv-agnibhyāṁ yathā lohaṁ

dhmātaṁ tyajati vai malam

SYNONYMS

manaḥ-the mind; acirāt-soon; syāt-can be; virajam-free from disturbances; jita-śvāsasya-whose breathing is controlled; yoginaḥ-of the yogī; vāyu-agnibhyām-by air and fire; yathā-just as; loham-gold; dhmātam-fanned; tyajati-becomes freed from; vai-certainly; malam-impurity.

The yogīs who practice such breathing exercises are very soon freed from all mental disturbances, just as gold, when put into fire and fanned with air, becomes free from all impurities.

This process of purifying the mind is also recommended by Lord Caitanya; He says that one should chant Hare Kṛṣṇa. He says further, paraṁ vijayate: "All glories to Śrī Kṛṣṇa saṅkīrtana!" All glories are given to the chanting of the holy names of Kṛṣṇa because as soon as one begins this process of chanting, the mind becomes purified. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by chanting the holy name of Kṛṣṇa one is cleansed of the dirt that accumulates in the mind. One can purify the mind either by the breathing process or by the chanting process, just as one can purify gold by putting it in a fire and fanning it with a bellows.

TEXT 11

prāṇāyāmair dahed doṣān

dhāraṇābhiś ca kilbiṣān

pratyāhāreṇa saṁsargān

dhyānenānīśvarān guṇān

SYNONYMS

prāṇāyāmaiḥ-by practice of prāṇāyāma; dahet-one can eradicate; doṣān-contaminations; dhāraṇābhiḥ-by concentrating the mind; ca-and; kilbiṣān-sinful activities; pratyāhāreṇa-by restraining the senses; saṁsargān-material association; dhyānena-by meditating; anīśvarān guṇān-the modes of material nature.

By practicing the process of prāṇāyāma, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.

According to Āyur-vedic medical science the three items kapha, pitta and vāyu (phlegm, bile and air) maintain the physiological condition of the body. Modern medical science does not accept this physiological analysis as valid, but the ancient Āyur-vedic process of treatment is based upon these items. Āyur-vedic treatment concerns itself with the cause of these three elements, which are mentioned in many places in the Bhāgavatam as the basic conditions of the body. Here it is recommended that by practicing the breathing process of prāṇāyāma one can be released from contamination created by the principal physiological elements, by concentrating the mind one can become free from sinful activities, and by withdrawing the senses one can free himself from material association.

Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be elevated to the transcendental position where he is no longer affected by the three modes of material nature. It is also confirmed in Bhagavad-gītā that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. For every item in the yoga system there is a parallel activity in bhakti-yoga, but the practice of bhakti-yoga is easier for this age. What was introduced by Lord Caitanya is not a new interpretation. Bhakti-yoga is a feasible process that begins with chanting and hearing. Bhakti-yoga and other yogas have as their ultimate goal the same Personality of Godhead, but one is practical, and the others are difficult. One has to purify his physiological condition by concentration and by restraint of the senses; then he can fix his mind upon the Supreme Personality of Godhead. That is called samādhi.

TEXT 12

yadā manaḥ svaṁ virajaṁ

yogena susamāhitam

kāṣṭhāṁ bhagavato dhyāyet

sva-nāsāgrāvalokanaḥ

SYNONYMS

yadā-when; manaḥ-the mind; svam-own; virajam-purified; yogena-by yoga practice; su-samāhitam-controlled; kāṣṭhām-the plenary expansion; bhagavataḥ-of the Supreme Personality of Godhead; dhyāyet-one should meditate upon; sva-nāsā-agra-the tip of one's nose; avalokanaḥ-looking at.

When the mind is perfectly purified by this practice of yoga, one should concentrate on the tip of the nose with half-closed eyes and see the form of the Supreme Personality of Godhead.

It is clearly mentioned here that one has to meditate upon the expansion of Viṣṇu. The word kaṣṭhām refers to Paramātmā, the expansion of the expansion of Viṣṇu. Bhagavataḥ refers to Lord Viṣṇu, the Supreme Personality of Godhead. The Supreme Godhead is Kṛṣṇa; from Him comes the first expansion, Baladeva, and from Baladeva come Saṅkarṣaṇa, Aniruddha and many other forms, followed by the puruṣa-avatāras. As mentioned in the previous verses (puruṣārcanam), this puruṣa is represented as the Paramātmā, or Supersoul. A description of the Supersoul, upon whom one must meditate, will be given in the following verses. In this verse it is clearly stated that one must meditate by fixing the vision on the tip of the nose and concentrating one's mind on the kalā, or the plenary expansion, of Viṣṇu.

TEXT 13

prasanna-vadanāmbhojaṁ

padma-garbhāruṇekṣaṇam

nīlotpala-dala-śyāmaṁ

śaṅkha-cakra-gadā-dharam

SYNONYMS

prasanna-cheerful; vadana-countenance; ambhojam-lotuslike; padma-garbha-the interior of a lotus; aruṇa-ruddy; īkṣaṇam-with eyes; nīla-utpala-blue lotus; dala-petals; śyāmam-swarthy; śaṅkha-conch; cakra-discus; gadā-club; dharam-bearing.

The Supreme Personality of Godhead has a cheerful, lotuslike countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.

It is definitely recommended herein that one concentrate his mind upon the form of Viṣṇu. There are twelve different forms of Viṣṇu, which are described in Teachings of Lord Caitanya. One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful, as described in this verse. Bhagavad-gītā states that meditation on the impersonal or void features is very troublesome to the meditator. Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible. Bhagavad-gītā also confirms that one should concentrate his mind on the personality of Godhead.

The color of the Personality of Godhead, Kṛṣṇa, is described here as nīlotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Kṛṣṇa is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture. In the Brahma-saṁhitā also, the color of Kṛṣṇa's body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-saṁhitā, Śrīmad-Bhāgavatam, Bhagavad-gītā and many of the purāṇas of the Lord's body, His weapons and all other paraphernalia. The Lord's appearance is described here as padma-garbhāruṇekṣaṇam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus.

TEXT 14

lasat-paṅkaja-kiñjalka-

pīta-kauśeya-vāsasam

śrīvatsa-vakṣasaṁ bhrājat

kaustubhāmukta-kandharam

SYNONYMS

lasat-shining; paṅkaja-of a lotus; kiñjalka-filaments; pīta-yellow; kauśeya-silk cloth; vāsasam-whose garment; śrīvatsa-bearing the mark of Śrīvatsa; vakṣasam-breast; bhrājat-brilliant; kaustubha-Kaustubha gem; āmukta-put on; kandharam-His neck.

His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Śrīvatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.

The exact color of the garment of the Supreme Lord is described as saffron-yellow, just like the pollen of a lotus flower. The Kaustubha gem hanging on His chest is also described. His neck is beautifully decorated with jewels and pearls. The Lord is full in six opulences, one of which is wealth. He is very richly dressed with valuable jewels which are not visible within this material world.

TEXT 15

matta-dvirepha-kalayā

parītaṁ vana-mālayā

parārdhya-hāra-valaya-

kirīṭāṅgada-nūpuram

SYNONYMS

matta-intoxicated; dvi-repha-with bees; kalayā-humming; parītam-garlanded; vana-mālayā-with a garland of forest flowers; parārdhya-priceless; hāra-pearl necklace; valaya-bracelets; kirīṭa-a crown; aṅgada-armlets; nūpuram-anklets.

He also wears around His neck a garland of attractive sylvan flowers, and a swarm of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.

From this description it appears that the flower garland of the Supreme Personality of Godhead is fresh. Actually, in Vaikuṇṭha, or the spiritual sky, there is nothing but freshness. Even the flowers picked from the trees and plants remain fresh, for everything in the spiritual sky retains its originality and does not fade. The fragrance of the flowers picked from the trees and made into garlands does not fade, for both the trees and the flowers are spiritual. When the flower is taken from the tree, it remains the same; it does not lose its aroma. The bees are equally attracted to the flowers whether they are on the garland or on the trees. The significance of spirituality is that everything is eternal and inexhaustible. Everything taken from everything remains everything, or, as has been stated, in the spiritual world one minus one equals one, and one plus one equals one. The bees hum around the fresh flowers, and their sweet sound is enjoyed by the Lord. The Lord's bangles, necklace, crown and anklets are all bedecked with invaluable jewels. Since the jewels and pearls are spiritual, there is no material calculation of their value.

TEXT 16

kāñcī-guṇollasac-chroṇiṁ

hṛdayāmbhoja-viṣṭaram

darśanīyatamaṁ śāntaṁ

mano-nayana-vardhanam

SYNONYMS

kāñcī-girdle; guṇa-quality; ullasat-brilliant; śroṇim-His loins and hips; hṛdaya-heart; ambhoja-lotus; viṣṭaram-whose seat; darśanīya-tamam-most charming to look at; śāntam-serene; manaḥ-minds, hearts; nayana-eyes; vardhanam-gladdening.

His loins and hips encircled by a girdle, He stands on the lotus of His devotee's heart. He is most charming to look at, and His serene aspect gladdens the eyes and souls of the devotees who behold Him.

The word darśanīyatamam, which is used in this verse, means that the Lord is so beautiful that the devotee-yogī does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord. In the material world we want to see beauty, but the desire is never satisfied. Because of material contamination, all the propensities we feel in the material world are ever unsatisfied. But when our desires to see, hear, touch, etc., are dovetailed for the satisfaction of the Supreme Personality of Godhead, they are on the level of the topmost perfection.

Although the Supreme Personality of Godhead in His eternal form is so beautiful and pleasing to the heart of the devotee, He does not attract the impersonalists, who want to meditate on His impersonal aspect. Such impersonal meditation is simply fruitless labor. The actual yogīs, with half-closed eyes, fix on the form of the Supreme Personality of Godhead, not upon anything void or impersonal.

TEXT 17

apīcya-darśanaṁ śaśvat

sarva-loka-namaskṛtam

santaṁ vayasi kaiśore

bhṛtyānugraha-kātaram

SYNONYMS

apīcya-darśanam-very beautiful to see; śaśvat-eternal; sarva-loka-by all the inhabitants of every planet; namaḥ-kṛtam-worshipable; santam-situated; vayasi-in youth; kaiśore-in boyhood; bhṛtya-upon His devotee; anugraha-to bestow blessings; kātaram-eager.

The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.

The word sarva-loka-namaskṛtam means that He is worshipable by everyone on every planet. There are innumerable planets in the material world and innumerable planets in the spiritual world as well. On each planet there are innumerable inhabitants who worship the Lord, for the Lord is worshipable by all but the impersonalists. The Supreme Lord is very beautiful. The word śaśvat is significant. It is not that He appears beautiful to the devotees but is ultimately impersonal. Śaśvat means "ever existing." That beauty is not temporary. It is ever existing-He is always youthful. In the Brahma-saṁhitā (5.33) it is also stated: advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. The original person is one without a second, yet He never appears old; He always appears as ever fresh as a blooming youth.

The Lord's facial expression always indicates that He is ready to show favor and benediction to the devotees; for the nondevotees, however, He is silent. As stated in Bhagavad-gītā, although He acts equally to everyone because He is the Supreme Personality of Godhead and because all living entities are His sons, He is especially inclined to those engaged in devotional service. The same fact is confirmed here: He is always anxious to show favor to the devotees. Just as the devotees are always eager to render service unto the Supreme Personality of Godhead, the Lord is also very eager to bestow benediction upon the pure devotees.

TEXT 18

kīrtanya-tīrtha-yaśasaṁ

puṇya-śloka-yaśaskaram

dhyāyed devaṁ samagrāṅgaṁ

yāvan na cyavate manaḥ

SYNONYMS

kīrtanya-worth singing; tīrtha-yaśasam-the glories of the Lord; puṇya-śloka-of the devotees; yaśaḥ-karam-enhancing the glory; dhyāyet-one should meditate; devam-upon the Lord; samagra-aṅgam-all the limbs; yāvat-as much as; na-not; cyavate-deviates; manaḥ-the mind.

The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.

One has to fix his mind on the Supreme Personality of Godhead constantly. When one is accustomed to thinking of one of the innumerable forms of the Lord-Kṛṣṇa, Viṣṇu, Rāma, Nārāyaṇa, etc.-he has reached the perfection of yoga. This is confirmed in the Brahma-saṁhitā: a person who has developed pure love for the Lord, and whose eyes are smeared with the ointment of transcendental loving exchange, always sees within his heart the Supreme Personality of Godhead. The devotees especially see the Lord in the beautiful blackish form of Śyāmasundara. That is the perfection of yoga. This yoga system should be continued until the mind does not vacillate for a moment. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: the form of Viṣṇu is the highest individuality and is always visible to sages and saintly persons.

The same purpose is served when a devotee worships the form of the Lord in the temple. There is no difference between devotional service in the temple and meditation on the form of the Lord, since the form of the Lord is the same whether He appears within the mind or in some concrete element. There are eight kinds of forms recommended for the devotees to see. The forms may be made out of sand, clay, wood or stone, they may be contemplated within the mind or made of jewels, metal or painted colors, but all the forms are of the same value. It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two. The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the oṁkāra, which also has form. In Bhagavad-gītā it is stated that oṁkāra is the letter form of the Lord. Similarly, there are statue forms and painting forms of the Lord.

Another significant word in this verse is puṇya-śloka-yaśaskaram. The devotee is called puṇya-śloka. As one becomes purified by chanting the holy name of the Lord, so one can become purified simply by chanting the name of a holy devotee. The pure devotee of the Lord and the Lord Himself are nondifferent. It is sometimes feasible to chant the name of a holy devotee. This is a very sanctified process. Lord Caitanya was once chanting the holy names of the gopīs when His students criticized Him: "Why are You chanting the names of the gopīs? Why not 'Kṛṣṇa'?" Lord Caitanya was irritated by the criticism, and so there was some misunderstanding between Him and His students. He wanted to chastise them for desiring to instruct Him on the transcendental process of chanting.

The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders. Some of them, such as Prahlāda Mahārāja and Bali Mahārāja, were born of demoniac families. Prahlāda Mahārāja's father was a demon, and Bali Mahārāja was the grandson of Prahlāda Mahārāja, but still they have become famous because of their association with the Lord. Anyone who is eternally associated with the Lord is glorified with the Lord. The conclusion is that a perfect yogī should always be accustomed to seeing the form of the Lord, and unless the mind is fixed in that way, he should continue practicing yoga.

TEXT 19

sthitaṁ vrajantam āsīnaṁ

śayānaṁ vā guhāśayam

prekṣaṇīyehitaṁ dhyāyec

chuddha-bhāvena cetasā

SYNONYMS

sthitam-standing; vrajantam-moving; āsīnam-sitting; śayānam-lying down; vā-or; guhā-āśayam-the Lord dwelling in the heart; prekṣaṇīya-beautiful; īhitam-pastimes; dhyāyet-he should visualize; śuddha-bhāvena-pure; cetasā-by the mind.

Thus always merged in devotional service, the yogī visualizes the Lord standing, moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always beautiful and attractive.

The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā. The Lord also says that the mahātmās, or great souls, always engage in the process of chanting the glories of the Lord, and just by hearing, others derive the same benefit. Yoga necessitates meditation on the transcendental pastimes of the Lord, whether He is standing, moving, lying down, etc.

TEXT 20

tasmiḹ labdha-padaṁ cittaṁ

sarvāvayava-saṁsthitam

vilakṣyaikatra saṁyujyād

aṅge bhagavato muniḥ

SYNONYMS

tasmin-on the form of the Lord; labdha-padam-fixed; cittam-the mind; sarva-all; avayava-limbs; saṁsthitam-fixed upon; vilakṣya-having distinguished; ekatra-in one place; saṁyujyāt-should fix the mind; aṅge-on each limb; bhagavataḥ-of the Lord; muniḥ-the sage.

In fixing his mind on the eternal form of the Lord, the yogī should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.

The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.

TEXT 21

sañcintayed bhagavataś caraṇāravindaṁ

vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam

uttuṅga-rakta-vilasan-nakha-cakravāla-

jyotsnābhir āhata-mahad-dhṛdayāndhakāram

SYNONYMS

sañcintayet-he should concentrate; bhagavataḥ-of the Lord; caraṇa-aravindam-on the lotus feet; vajra-thunderbolt; aṅkuśa-goad (rod for driving elephants); dhvaja-banner; saroruha-lotus; lāñchana-marks; āḍhyam-adorned with; uttuṅga-prominent; rakta-red; vilasat-brilliant; nakha-nails; cakravāla-the circle of the moon; jyotsnābhiḥ-with splendor; āhata-dispelled; mahat-thick; hṛdaya-of the heart; andhakāram-darkness.

The devotee should first concentrate his mind on the Lord's lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one's heart.

The Māyāvādī says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here. Imagination is always imagination and results only in further imagination.

A concrete description of the eternal form of the Lord is given here. The Lord's sole is depicted with distinctive lines resembling a thunderbolt, a flag, a lotus flower and a goad. The luster of His toenails, which are brilliantly prominent, resembles the light of the moon. If a yogī looks upon the marks of the Lord's sole and on the blazing brilliance of His nails, then he can be freed from the darkness of ignorance in material existence. This liberation is not achieved by mental speculation, but by seeing the light emanating from the lustrous toenails of the Lord. In other words, one has to fix his mind first on the lotus feet of the Lord if he wants to be freed from the darkness of ignorance in material existence.

TEXT 22

yac-chauca-niḥsṛta-sarit-pravarodakena

tīrthena mūrdhny adhikṛtena śivaḥ śivo 'bhūt

dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ

dhyāyec ciraṁ bhagavataś caraṇāravindam

SYNONYMS

yat-the Lord's lotus feet; śauca-washing; niḥsṛta-gone forth; sarit-pravara-of the Ganges; udakena-by the water; tīrthena-holy; mūrdhni-on his head; adhikṛtena-borne; śivaḥ-Lord Śiva; śivaḥ-auspicious; abhūt-became; dhyātuḥ-of the meditator; manaḥ-in the mind; śamala-śaila-the mountain of sin; nisṛṣṭa-hurled; vajram-thunderbolt; dhyāyet-one should meditate; ciram-for a long time; bhagavataḥ-of the Lord; caraṇa-aravindam-on the lotus feet.

The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.

In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the Caitanya-caritāmṛta (Ādi 5.142) it is said, ekale īśvara kṛṣṇa, ara saba bhṛtya: the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā-not to mention other demigods-is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the Hari-bhakti-vilāsa, by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a pāṣaṇḍī, or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.

Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.

It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.

TEXT 23

jānu-dvayaṁ jalaja-locanayā jananyā

lakṣmyākhilasya sura-vanditayā vidhātuḥ

ūrvor nidhāya kara-pallava-rociṣā yat

saṁlālitaṁ hṛdi vibhor abhavasya kuryāt

SYNONYMS

jānu-dvayam-up to the knees; jalaja-locanayā-lotus-eyed; jananyā-mother; lakṣmyā-by Lakṣmī; akhilasya-of the entire universe; sura-vanditayā-worshiped by the demigods; vidhātuḥ-of Brahmā; ūrvoḥ-at the thighs; nidhāya-having placed; kara-pallava-rociṣā-with her lustrous fingers; yat-which; saṁlālitam-massaged; hṛdi-in the heart; vibhoḥ-of the Lord; abhavasya-transcendental to material existence; kuryāt-one should meditate.

The yogī should fix in his heart the activities of Lakṣmī, the goddess of fortune, who is worshiped by all demigods and is the mother of the supreme person, Brahmā. She can always be found massaging the legs and thighs of the transcendental Lord, very carefully serving Him in this way.

Brahmā is the appointed lord of the universe. Because his father is Garbhodakaśāyī Viṣṇu, Lakṣmī, the goddess of fortune, is automatically his mother. Lakṣmījī is worshiped by all demigods and by the inhabitants of other planets as well. Human beings are also eager to receive favor from the goddess of fortune. Lakṣmī is always engaged in massaging the legs and thighs of the Supreme Personality of Godhead Nārāyaṇa, who is lying on the ocean of Garbha within the universe. Brahmā is described here as the son of the goddess of fortune, but actually he was not born of her womb. Brahmā takes his birth from the abdomen of the Lord Himself. A lotus flower grows from the abdomen of Garbhodakaśāyī Viṣṇu, and Brahmā is born there. Therefore Lakṣmījī's massaging of the thighs of the Lord should not be taken as the behavior of an ordinary wife. The Lord is transcendental to the behavior of the ordinary male and female. The word abhavasya is very significant, for it indicates that He could produce Brahmā without the assistance of the goddess of fortune.

Since transcendental behavior is different from mundane behavior, it should not be taken that the Lord receives service from His wife just as a demigod or human being might receive service from his wife. It is advised here that the yogī always keep this picture in his heart. The devotee always thinks of this relationship between Lakṣmī and Nārāyaṇa; therefore he does not meditate on the mental plane as impersonalists and voidists do.

Bhava means "one who accepts a material body," and abhava means "one who does not accept a material body but descends in the original, spiritual body." Lord Nārāyaṇa is not born of anything material. Matter is generated from matter, but He is not born of matter. Brahmā is born after the creation, but since the Lord existed before the creation, the Lord has no material body.

TEXT 24

ūrū suparṇa-bhujayor adhi śobhamānāv

ojo-nidhī atasikā-kusumāvabhāsau

vyālambi-pīta-vara-vāsasi vartamāna-

kāñcī-kalāpa-parirambhi nitamba-bimbam

SYNONYMS

ūrū-the two thighs; suparṇa-of Garuḍa; bhujayoḥ-the two shoulders; adhi-on; śobhamānau-beautiful; ojaḥ-nidhī-the storehouse of all energy; atasikā-kusuma-of the linseed flower; avabhāsau-like the luster; vyālambi-extending down; pīta-yellow; vara-exquisite; vāsasi-on the cloth; vartamāna-being; kāñcī-kalāpa-by a girdle; parirambhi-encircled; nitamba-bimbam-His rounded hips.

Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa. Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.

The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.

The description of the transcendental form of the Lord is exactly represented in the arcā-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.

TEXT 25

nābhi-hradaṁ bhuvana-kośa-guhodara-sthaṁ

yatrātma-yoni-dhiṣaṇākhila-loka-padmam

vyūḍhaṁ harin-maṇi-vṛṣa-stanayor amuṣya

dhyāyed dvayaṁ viśada-hāra-mayūkha-gauram

SYNONYMS

nābhi-hradam-the navel lake; bhuvana-kośa-of all the worlds; guhā-the foundation; udara-on the abdomen; stham-situated; yatra-where; ātma-yoni-of Brahmā; dhiṣaṇa-residence; akhila-loka-containing all planetary systems; padmam-lotus; vyūḍham-sprang up; harit-maṇi-like emeralds; vṛṣa-most exquisite; stanayoḥ-of nipples; amuṣya-of the Lord; dhyāyet-he should meditate on; dvayam-the pair; viśada-white; hāra-of pearl necklaces; mayūkha-from the light; gauram-whitish.

The yogī should then meditate on His moonlike navel in the center of His abdomen. From His navel, which is the foundation of the entire universe, sprang the lotus stem containing all the different planetary systems. The lotus is the residence of Brahmā, the first created being. In the same way, the yogī should concentrate his mind on the Lord's nipples, which resemble a pair of most exquisite emeralds and which appear whitish because of the rays of the milk-white pearl necklaces adorning His chest.

The yogī is advised next to meditate upon the navel of the Lord, which is the foundation of all material creation. Just as a child is connected to his mother by the umbilical cord, so the first-born living creature, Brahmā, by the supreme will of the Lord, is connected to the Lord by a lotus stem. In the previous verse it was stated that the goddess of fortune, Lakṣmī, who engages in massaging the legs, ankles and thighs of the Lord, is called the mother of Brahmā, but actually Brahmā is born from the abdomen of the Lord, not from the abdomen of his mother. These are inconceivable conceptions of the Lord, and one should not think materially, "How can the father give birth to a child?"

It is explained in the Brahma-saṁhitā that each limb of the Lord has the potency of every other limb; because everything is spiritual, His parts are not conditioned. The Lord can see with His ears. The material ear can hear but cannot see, but we understand from the Brahma-saṁhitā that the Lord can also see with His ears and hear with His eyes. Any organ of His transcendental body can function as any other organ. His abdomen is the foundation of all the planetary systems. Brahmā holds the post of the creator of all planetary systems, but his engineering energy is generated from the abdomen of the Lord. Any creative function in the universe always has a direct connecting link with the Lord. The necklace of pearls which decorates the upper portion of the Lord's body is also spiritual, and therefore the yogī is advised to gaze at the whitish luster of the pearls decorating His chest.

TEXT 26

vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ

puṁsāṁ mano-nayana-nirvṛtim ādadhānam

kaṇṭhaṁ ca kaustubha-maṇer adhibhūṣaṇārthaṁ

kuryān manasy akhila-loka-namaskṛtasya

SYNONYMS

vakṣaḥ-the chest; adhivāsam-the abode; ṛṣabhasya-of the Supreme Personality of Godhead; mahā-vibhūteḥ-of Mahā-Lakṣmī; puṁsām-of persons; manaḥ-to the mind; nayana-to the eyes; nirvṛtim-transcendental pleasure; ādadhānam-bestowing; kaṇṭham-the neck; ca-also; kaustubha-maṇeḥ-of the Kaustubha gem; adhibhūṣaṇa-artham-which enhances the beauty; kuryāt-he should meditate on; manasi-in the mind; akhila-loka-by the entire universe; namaskṛtasya-who is adored.

The yogī should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Mahā-Lakṣmī. The Lord's chest is the source of all transcendental pleasure for the mind and full satisfaction for the eyes. The yogī should then imprint on his mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.

In the Upaniṣads it is said that the various energies of the Lord are working to create, destroy and maintain. These inconceivable varieties of energy are stored in the bosom of the Lord. As people generally say, God is all-powerful. That prowess is represented by Mahā-Lakṣmī, the reservoir of all energies, who is situated on the bosom of the transcendental form of the Lord. The yogī who can meditate perfectly on that spot on the transcendental form of the Lord can derive many material powers, which comprise the eight perfections of the yoga system.

It is stated herein that the beauty of the neck of the Lord enhances the beauty of the Kaustubha gem rather than vice versa. The gem itself becomes more beautiful because it is situated on the neck of the Lord. A yogī is therefore recommended to meditate upon the Lord's neck. The Lord's transcendental form can either be meditated upon in the mind or placed in a temple in the form of a statue and decorated in such a way that everyone can contemplate it. Temple worship, therefore, is meant for persons who are not so advanced that they can meditate upon the form of the Lord. There is no difference between constantly visiting the temple and directly seeing the transcendental form of the Lord; they are of equal value. The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord. A less advanced person, however, has to go to the temple, and as long as he does not go to the temple he is unable to see the form of the Lord. Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism. The Lord can bestow the blessings of transcendental pleasure upon either the visitor of the temple, the meditator-yogī or one who hears about the Lord's transcendental form from scriptures like the Śrīmad-Bhāgavatam or Bhagavad-gītā. There are nine processes for executing devotional service, of which smaraṇam, or meditation, is one. Yogīs take advantage of the process of smaraṇam, whereas bhakti-yogīs take special advantage of the process of hearing and chanting.

TEXT 27

bāhūṁś ca mandara-gireḥ parivartanena

nirṇikta-bāhu-valayān adhiloka-pālān

sañcintayed daśa-śatāram asahya-tejaḥ

śaṅkhaṁ ca tat-kara-saroruha-rāja-haṁsam

SYNONYMS

bāhūn-the arms; ca-and; mandara-gireḥ-of Mount Mandara; parivartanena-by the revolving; nirṇikta-polished; bāhu-valayān-the arm ornaments; adhiloka-pālān-the source of the controllers of the universe; sañcintayet-one should meditate on; daśa-śata-aram-the Sudarśana disc (ten hundred spokes); asahya-tejaḥ-dazzling luster; śaṅkham-the conch; ca-also; tat-kara-in the hand of the Lord; saroruha-lotuslike; rāja-haṁsam-like a swan.

The yogī should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarśana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.

All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.

TEXT 28

kaumodakīṁ bhagavato dayitāṁ smareta

digdhām arāti-bhaṭa-śoṇita-kardamena

mālāṁ madhuvrata-varūtha-giropaghuṣṭāṁ

caityasya tattvam amalaṁ maṇim asya kaṇṭhe

SYNONYMS

kaumodakīm-the club named Kaumodakī; bhagavataḥ-of the Personality of Godhead; dayitām-very dear; smareta-one should remember; digdhām-smeared; arāti-of the enemies; bhaṭa-soldiers; śoṇita-kardamena-with the bloodstains; mālām-the garland; madhuvrata-of bumblebees; varūtha-of a swarm; girā-with the sound; upaghuṣṭām-surrounded; caityasya-of the living entity; tattvam-principle, truth; amalam-pure; maṇim-the pearl necklace; asya-of the Lord; kaṇṭhe-on the neck.

The yogī should meditate upon His club, which is named Kaumodakī and is very dear to Him. This club smashes the demons, who are always inimical soldiers, and is smeared with their blood. One should also concentrate on the nice garland on the neck of the Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one should meditate upon the pearl necklace on the Lord's neck, which is considered to represent the pure living entities who are always engaged in His service.

The yogī must contemplate the different parts of the transcendental body of the Lord. Here it is stated that the constitutional position of the living entities should be understood. There are two kinds of living entities mentioned here. One is called the arāti. They are averse to understanding the pastimes of the Supreme Personality of Godhead. For them, the Lord appears with His hand clutching the terrible mace, which is always smeared with bloodstains from His killing of demons. Demons are also sons of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, all the different species of living entities are sons of the Supreme Personality of Godhead. There are, however, two classes of living entities, who act in two different ways. The Supreme Lord keeps on His neck those living entities who are pure, as one protects the jewels and pearls on the bosom and neck of one's body. Those living entities in pure Kṛṣṇa consciousness are symbolized by the pearls on His neck. Those who are demons and are inimical towards the pastimes of the Supreme Personality of Godhead are punished by His mace, which is always smeared with the blood of such fallen living entities. The club of the Lord is very dear to Him because He uses this instrument to smash the bodies of the demons and mix their blood. As mud is kneaded with water and earth, so the earthly bodies of the enemies of the Lord, or the atheists, are smashed by the club of the Lord, which becomes muddied with the blood of such demons.

TEXT 29

bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ

sañcintayed bhagavato vadanāravindam

yad visphuran-makara-kuṇḍala-valgitena

vidyotitāmala-kapolam udāra-nāsam

SYNONYMS

bhṛtya-for the devotees; anukampita-dhiyā-out of compassion; iha-in this world; gṛhīta-mūrteḥ-who presents different forms; sañcintayet-one should meditate on; bhagavataḥ-of the Personality of Godhead; vadana-countenance; aravindam-lotuslike; yat-which; visphuran-glittering; makara-alligator-shaped; kuṇḍala-of His earrings; valgitena-by the oscillation; vidyotita-illuminated; amala-crystal clear; kapolam-His cheeks; udāra-prominent; nāsam-His nose.

The yogī should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His glittering alligator-shaped earrings.

The Lord descends to the material world out of His deep compassion for His devotees. There are two reasons for the Lord's appearance or incarnation in the material world. Whenever there is a discrepancy in the discharge of religious principles and there is prominence of irreligion, the Lord descends for the protection of the devotees and the destruction of the nondevotees. When He appears, His main purpose is to give solace to His devotees. He does not have to come Himself to destroy the demons, for He has many agents; even the external energy, māyā, has sufficient strength to kill them. But when He comes to show compassion to His devotees, He kills the nondevotees as a matter of course.

The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: [Bs 5.33] all the different forms of the Lord are one, but some devotees want to see Him in the form of Rādhā and Kṛṣṇa, others prefer Him as Sītā and Rāmacandra, others would see Him as Lakṣmī-Nārāyaṇa, and others want to see Him as four-handed Nārāyaṇa, Vāsudeva. The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees. Yogī means devotee. Yogīs who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogī should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.

TEXT 30

yac chrī-niketam alibhiḥ parisevyamānaṁ

bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam

mīna-dvayāśrayam adhikṣipad abja-netraṁ

dhyāyen manomayam atandrita ullasad-bhru

SYNONYMS

yat-which face of the Lord; śrī-niketam-a lotus; alibhiḥ-by bees; parisevyamānam-surrounded; bhūtyā-by elegance; svayā-its; kuṭila-curly; kuntala-of hair; vṛnda-by a multitude; juṣṭam-adorned; mīna-of fish; dvaya-a pair; āśrayam-dwelling; adhikṣipat-putting to shame; abja-a lotus; netram-having eyes; dhyāyet-one should meditate on; manaḥ-mayam-formed in the mind; atandritaḥ-attentive; ullasat-dancing; bhru-having eyebrows.

The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.

One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.

Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.

TEXT 31

tasyāvalokam adhikaṁ kṛpayātighora-

tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ

snigdha-smitānuguṇitaṁ vipula-prasādaṁ

dhyāyec ciraṁ vipula-bhāvanayā guhāyām

SYNONYMS

tasya-of the Personality of Godhead; avalokam-glances; adhikam-frequent; kṛpayā-with compassion; atighora-most fearful; tāpa-traya-threefold agonies; upaśamanāya-soothing; nisṛṣṭam-cast; akṣṇoḥ-from His eyes; snigdha-loving; smita-smiles; anuguṇitam-accompanied by; vipula-abundant; prasādam-full of grace; dhyāyet-he should contemplate; ciram-for a long time; vipula-full; bhāvanayā-with devotion; guhāyām-in the heart.

The yogīs should contemplate with full devotion the compassionate glances frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His devotees. His glances, accompanied by loving smiles, are full of abundant grace.

As long as one is in conditional life, in the material body, it is natural that he will suffer from anxieties and agonies. One cannot avoid the influence of material energy, even when one is on the transcendental plane. Sometimes disturbances come, but the agonies and anxieties of the devotees are at once mitigated when they think of the Supreme Personality of Godhead in His beautiful form or the smiling face of the Lord. The Lord bestows innumerable favors upon His devotee, and the greatest manifestation of His grace is His smiling face, which is full of compassion for His pure devotees.

TEXT 32

hāsaṁ harer avanatākhila-loka-tīvra-

śokāśru-sāgara-viśoṣaṇam atyudāram

sammohanāya racitaṁ nija-māyayāsya

bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya

SYNONYMS

hāsam-the smile; hareḥ-of Lord Śrī Hari; avanata-bowed; akhila-all; loka-for persons; tīvra-śoka-caused by intense grief; aśru-sāgara-the ocean of tears; viśoṣaṇam-drying up; ati-udāram-most benevolent; sammohanāya-for charming; racitam-manifested; nija-māyayā-by His internal potency; asya-His; bhrū-maṇḍalam-arched eyebrows; muni-kṛte-for the good of the sages; makara-dhvajasya-of the sex-god.

A yogī should similarly meditate on the most benevolent smile of Lord Śrī Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogī should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.

The entire universe is full of miseries, and therefore the inhabitants of this material universe are always shedding tears out of intense grief. There is a great ocean of water made from such tears, but for one who surrenders unto the Supreme Personality of Godhead, the ocean of tears is at once dried up. One need only see the charming smile of the Supreme Lord. In other words, the bereavement of material existence immediately subsides when one sees the charming smile of the Lord.

It is stated in this verse that the charming eyebrows of the Lord are so fascinating that they cause one to forget the charms of sense attraction. The conditioned souls are shackled to material existence because they are captivated by the charms of sense gratification, especially sex life. The sex-god is called Makara-dhvaja. The charming brows of the Supreme Personality of Godhead protect the sages and devotees from being charmed by material lust and sex attraction. Yāmunācārya, a great ācārya, said that ever since he had seen the charming pastimes of the Lord, the charms of sex life had become abominable for him, and the mere thought of sex enjoyment would cause him to spit and turn his face. Thus if anyone wants to be aloof from sex attraction, he must see the charming smile and fascinating eyebrows of the Supreme Personality of Godhead.

TEXT 33

dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha-

bhāsāruṇāyita-tanu-dvija-kunda-paṅkti

dhyāyet svadeha-kuhare 'vasitasya viṣṇor

bhaktyārdrayārpita-manā na pṛthag didṛkṣet

SYNONYMS

dhyāna-ayanam-easily meditated upon; prahasitam-the laughter; bahula-abundant; adhara-oṣṭha-of His lips; bhāsa-by the splendor; aruṇāyita-rendered rosy; tanu-small; dvija-teeth; kunda-paṅkti-like a row of jasmine buds; dhyāyet-he should meditate upon; sva-deha-kuhare-in the core of his heart; avasitasya-who resides; viṣṇoḥ-of Viṣṇu; bhaktyā-with devotion; ārdrayā-steeped in love; arpita-manāḥ-his mind being fixed; na-not; pṛthak-anything else; didṛkṣet-he should desire to see.

With devotion steeped in love and affection, the yogī should meditate within the core of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogī should no longer desire to see anything else.

It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.

TEXT 34

evaṁ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas

tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

SYNONYMS

evam-thus; harau-towards Lord Hari; bhagavati-the Personality of Godhead; pratilabdha-developed; bhāvaḥ-pure love; bhaktyā-by devotional service; dravat-melting; hṛdayaḥ-his heart; utpulakaḥ-experiencing standing of the hairs of the body; pramodāt-from excessive joy; autkaṇṭhya-occasioned by intense love; bāṣpa-kalayā-by a stream of tears; muhuḥ-constantly; ardyamānaḥ-being afflicted; tat-that; ca-and; api-even; citta-the mind; baḍiśam-hook; śanakaiḥ-gradually; viyuṅkte-withdraws.

By following this course, the yogī gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.

Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.

One should engage in the service of the Lord twenty-four hours a day, as confirmed in the Brahma-saṁhitā. The stage of premāñjana-cchurita can be attained by developing complete love. When one's love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kṛṣṇa consciousness.

TEXT 35

muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ

nirvāṇam ṛcchati manaḥ sahasā yathārciḥ

ātmānam atra puruṣo 'vyavadhānam ekam

anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

SYNONYMS

mukta-āśrayam-situated in liberation; yarhi-at which time; nirviṣayam-detached from sense objects; viraktam-indifferent; nirvāṇam-extinction; ṛcchati-obtains; manaḥ-the mind; sahasā-immediately; yathā-like; arciḥ-the flame; ātmānam-the mind; atra-at this time; puruṣaḥ-a person; avyavadhānam-without separation; ekam-one; anvīkṣate-experiences; pratinivṛtta-freed; guṇa-pravāhaḥ-from the flow of material qualities.

When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities.

In the material world the activities of the mind are acceptance and rejection. As long as the mind is in material consciousness, it must be forcibly trained to accept meditation on the Supreme Personality of Godhead, but when one is actually elevated to loving the Supreme Lord, the mind is automatically absorbed in thought of the Lord. In such a position a yogī has no other thought than to serve the Lord. This dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvāṇa, or making the mind one with the Supreme Lord.

The best example of nirvāṇa is cited in Bhagavad-gītā. In the beginning the mind of Arjuna deviated from Kṛṣṇa's. Kṛṣṇa wanted Arjuna to fight, but Arjuna did not want to, so there was disagreement. But after hearing Bhagavad-gītā from the Supreme Personality of Godhead, Arjuna dovetailed his mind with Kṛṣṇa's desire. This is called oneness. This oneness, however, did not cause Arjuna and Kṛṣṇa to lose their individualities. The Māyāvādī philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gītā that individuality is not lost. When the mind is completely purified in love of Godhead, the mind becomes the mind of the Supreme Personality of Godhead. The mind at that time does not act separately, nor does it act without inspiration to fulfill the desire of the Lord. The individual liberated soul has no other activity. pratinivṛtta-guṇa-pravāhaḥ. In the conditioned state the mind is always engaged in activity impelled by the three modes of the material world, but in the transcendental stage, the material modes cannot disturb the mind of the devotee. The devotee has no other concern than to satisfy the desires of the Lord. That is the highest stage of perfection, called nirvāṇa or nirvāṇa-mukti. At this stage the mind becomes completely free from material desire.

Yathārciḥ. Arciḥ means "flame." When a lamp is broken or the oil is finished, we see that the flame of the lamp goes out. But according to scientific understanding, the flame is not extinguished; it is conserved. This is conservation of energy. Similarly, when the mind stops functioning on the material platform, it is conserved in the activities of the Supreme Lord. The Māyāvādī philosophers' conception of cessation of the functions of the mind is explained here: cessation of the mental functions means cessation of activities conducted under the influence of the three modes of material nature.

TEXT 36

so 'py etayā caramayā manaso nivṛttyā

tasmin mahimny avasitaḥ sukha-duḥkha-bāhye

hetutvam apy asati kartari duḥkhayor yat

svātman vidhatta upalabdha-parātma-kāṣṭhaḥ

SYNONYMS

saḥ-the yogī; api-moreover; etayā-by this; caramayā-ultimate; manasaḥ-of the mind; nivṛttyā-by cessation of material reaction; tasmin-in his; mahimni-ultimate glory; avasitaḥ-situated; sukha-duḥkha-bāhye-outside of happiness and distress; hetutvam-the cause; api-indeed; asati-a product of ignorance; kartari-in the false ego; duḥkhayoḥ-of pleasure and pain; yat-which; sva-ātman-to his own self; vidhatte-he attributes; upalabdha-realized; para-ātma-of the Personality of Godhead; kāṣṭhaḥ-the highest truth.

Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogī realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance.

Forgetfulness of one's relationship with the Supreme Personality of Godhead is a product of ignorance. By yoga practice one can eradicate this ignorance of thinking oneself independent of the Supreme Lord. One's actual relationship is eternally that of love. The living entity is meant to render transcendental loving service to the Lord. Forgetfulness of that sweet relationship is called ignorance, and in ignorance one is impelled by the three material modes of nature to think himself the enjoyer. When the devotee's mind is purified and he understands that his mind has to be dovetailed with the desires of the Supreme Personality of Godhead, he has attained the perfectional, transcendental stage, which is beyond the perception of material distress and happiness.

As long as one acts on his own account, he is subject to all the material perceptions of so-called happiness and distress. Actually there is no happiness. Just as there is no happiness in any of the activities of a madman, so in material activities the mental concoctions of happiness and distress are false. Actually everything is distress.

When the mind is dovetailed to act according to the desire of the Lord, one has attained the transcendental stage. The desire to lord it over material nature is the cause of ignorance, and when that desire is completely extinguished and the desires are dovetailed with those of the Supreme Lord, one has reached the perfectional stage. Upalabdha-parātma-kāṣṭhaḥ. Upalabdha means "realization." Realization necessarily indicates individuality. In the perfectional, liberated stage, there is actual realization. Nivṛttyā means that the living entity keeps his individuality; oneness means that he realizes happiness in the happiness of the Supreme Lord. In the Supreme Lord there is nothing but happiness. Ānandamayo 'bhyāsāt: the Lord is by nature full of transcendental happiness. In the liberated stage, oneness with the Supreme Lord means that one has no realization other than happiness. But the individual still exists, otherwise this word upalabdha, indicating individual realization of transcendental happiness, would not have been used.

TEXT 37

dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā

siddho vipaśyati yato 'dhyagamat svarūpam

daivād upetam atha daiva-vaśād apetaṁ

vāso yathā parikṛtaṁ madirā-madāndhaḥ

SYNONYMS

deham-material body; ca-and; tam-that; na-not; caramaḥ-last; sthitam-sitting; utthitam-rising; vā-or; siddhaḥ-the realized soul; vipaśyati-can conceive; yataḥ-because; adhyagamat-he has achieved; sva-rūpam-his real identity; daivāt-according to destiny; upetam-arrived; atha-moreover; daiva-vaśāt-according to destiny; apetam-departed; vāsaḥ-clothing; yathā-as; parikṛtam-put on; madirā-mada-andhaḥ-one who is blinded by intoxication.

Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body.

This stage of life is explained by Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu. A person whose mind is completely dovetailed with the desire of the Supreme Personality of Godhead, and who engages one hundred percent in the service of the Lord, forgets his material bodily demands.

TEXT 38

deho 'pi daiva-vaśagaḥ khalu karma yāvat

svārambhakaṁ pratisamīkṣata eva sāsuḥ

taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ

svāpnaṁ punar na bhajate pratibuddha-vastuḥ

SYNONYMS

dehaḥ-the body; api-moreover; daiva-vaśa-gaḥ-under the control of the Personality of Godhead; khalu-indeed; karma-activities; yāvat-as much as; sva-ārambhakam-begun by himself; pratisamīkṣate-continues to function; eva-certainly; sa-asuḥ-along with the senses; tam-the body; sa-prapañcam-with its expansions; adhirūḍha-samādhi-yogaḥ-being situated in samādhi by yoga practice; svāpnam-born in a dream; punaḥ-again; na-not; bhajate-he does accept as his own; pratibuddha-awake; vastuḥ-to his constitutional position.

The body of such a liberated yogī, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished. The liberated devotee, being awake to his constitutional position and thus situated in samādhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream.

The following questions may be posed. As long as the liberated soul is in contact with the body, why don't the bodily activities affect him? Doesn't he actually become contaminated by the action and reaction of material activities? In answer to such questions, this verse explains that the material body of a liberated soul is taken charge of by the Supreme Personality of Godhead. It is not acting due to the living force of the living entity; it is simply acting as a reaction to past activities. Even after being switched off, an electric fan moves for some time. That movement is not due to the electric current, but is a continuation of the last movement; similarly, although a liberated soul appears to be acting just like an ordinary man, his actions are to be accepted as the continuation of past activities. In a dream one may see himself expanded through many bodies, but when awake he can understand that those bodies were all false. Similarly, although a liberated soul has the by-products of the body-children, wife, house, etc.-he does not identify himself with those bodily expansions. He knows that they are all products of the material dream. The gross body is made of the gross elements of matter, and the subtle body is made of mind, intelligence, ego and contaminated consciousness. If one can accept the subtle body of a dream as false and not identify oneself with that body, then certainly an awake person need not identify with the gross body. As one who is awake has no connection with the activities of the body in a dream, an awakened, liberated soul has no connection with the activities of the present body. In other words, because he is acquainted with his constitutional position, he never accepts the bodily concept of life.

TEXT 39

yathā putrāc ca vittāc ca

pṛthaṅ martyaḥ pratīyate

apy ātmatvenābhimatād

dehādeḥ puruṣas tathā

SYNONYMS

yathā-as; putrāt-from a son; ca-and; vittāt-from wealth; ca-also; pṛthak-differently; martyaḥ-a mortal man; pratīyate-is understood; api-even; ātmatvena-by nature; abhimatāt-for which one has affection; deha-ādeḥ-from his material body, senses and mind; puruṣaḥ-the liberated soul; tathā-similarly.

Because of great affection for family and wealth, one accepts a son and some money as his own, and due to affection for the material body, one thinks that it is his. But actually, as one can understand that his family and wealth are different from him, the liberated soul can understand that he and his body are not the same.

The status of real knowledge is explained in this verse. There are many children, but we accept some children as our sons and daughters because of our affection for them, although we know very well that these children are different from us. Similarly, because of great affection for money, we accept some amount of wealth in the bank as ours. In the same way, we claim that the body is ours because of affection for it. I say that it is "my" body. I then extend that possessive concept and say, "It is my hand, my leg," and further, "It is my bank balance, my son, my daughter." But actually I know that the son and the money are separate from me. It is the same with the body; I am separate from my body. It is a question of understanding, and the proper understanding is called pratibuddha. By obtaining knowledge in devotional service, or Kṛṣṇa consciousness, one can become a liberated soul.

TEXT 40

yatholmukād visphuliṅgād

dhūmād vāpi sva-sambhavāt

apy ātmatvenābhimatād

yathāgniḥ pṛthag ulmukāt

SYNONYMS

yathā-as; ulmukāt-from the flames; visphuliṅgāt-from the sparks; dhūmāt-from the smoke; vā-or; api-even; sva-sambhavāt-produced from itself; api-although; ātmatvena-by nature; abhimatāt-intimately connected; yathā-as; agniḥ-the fire; pṛthak-different; ulmukāt-from the flames.

The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.

Although the blazing firewood, the sparks, the smoke and the flame cannot stay apart because each of them is part and parcel of the fire, still they are different from one another. A less intelligent person accepts the smoke as fire, although fire and smoke are completely different. The heat and light of the fire are separate, although one cannot differentiate fire from heat and light.

TEXT 41

bhūtendriyāntaḥ-karaṇāt

pradhānāj jīva-saṁjñitāt

ātmā tathā pṛthag draṣṭā

bhagavān brahma-saṁjñitaḥ

SYNONYMS

bhūta-the five elements; indriya-the senses; antaḥ-karaṇāt-from the mind; pradhānāt-from the pradhāna; jīva-saṁjñitāt-from the jīva soul; ātmā-the Paramātmā; tathā-so; pṛthak-different; draṣṭā-the seer; bhagavān-the Personality of Godhead; brahma-saṁjñitaḥ-called Brahman.

The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jīva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.

A clear conception of the complete whole is given herewith. The living entity is different from the material elements, and the supreme living entity, the Personality of Godhead, who is the creator of the material elements, is also different from the individual living entity. This philosophy is propounded by Lord Caitanya as . Everything is simultaneously one with and different from everything else. The cosmic manifestation created by the Supreme Lord by His material energy is also simultaneously different and nondifferent from Him. The material energy is nondifferent from the Supreme Lord, but at the same time, because that energy is acting in a different way, it is different from Him. Similarly, the individual living entity is one with and different from the Supreme Lord. This "simultaneously one and different" philosophy is the perfect conclusion of the Bhāgavata school, as confirmed here by Kapiladeva.

Living entities are compared to the sparks of a fire. As stated in the previous verse, fire, flame, smoke and firewood are combined together. Here the living entity, the material elements and the Supreme Personality of Godhead are combined together. The exact position of the living entities is just like that of the sparks of a fire; they are part and parcel. The material energy is compared to the smoke. The fire is also part and parcel of the Supreme Lord. In the Viṣṇu Purāṇa it is said that whatever we can see or experience, either in the material or spiritual world, is an expansion of the different energies of the Supreme Lord. As fire distributes its light and heat from one place, the Supreme Personality of Godhead distributes His different energies all over His creation.

The four principles of the Vaiṣṇava philosophic doctrine are śuddha-advaita (purified oneness), dvaita-advaita (simultaneous oneness and difference), viśiṣṭa-advaita and dvaita. All four principles of Vaiṣṇava philosophy are based on the thesis of Śrīmad-Bhāgavatam explained in these two verses.

TEXT 42

sarva-bhūteṣu cātmānaṁ

sarva-bhūtāni cātmani

īkṣetānanya-bhāvena

bhūteṣv iva tad-ātmatām

SYNONYMS

sarva-bhūteṣu-in all manifestations; ca-and; ātmānam-the soul; sarva-bhūtāni-all manifestations; ca-also; ātmani-in the Supreme Spirit; īkṣeta-he should see; ananya-bhāvena-with equal vision; bhūteṣu-in all manifestations; iva-as; tat-ātmatām-the nature of itself.

A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.

As stated in the Brahma-saṁhitā, not only does the Supreme Soul enter each and every universe, but He enters even the atoms. The Supreme Soul is present everywhere in the dormant stage, and when one can see the presence of the Supreme Soul everywhere, one is liberated from material designations.

The word sarva-bhūteṣu is to be understood as follows. There are four different divisions of species-living entities which sprout from the earth, living entities born of fermentation or germination, living entities which come from eggs and living entities which come from the embryo. These four divisions of living entities are expanded in 8,400,000 species of life. A person who is freed from material designations can see the same quality of spirit present everywhere or in every manifested living entity. Less intelligent men think that plants and grass grow out of the earth automatically, but one who is actually intelligent and has realized the self can see that this growth is not automatic; the cause is the soul, and the forms come out in material bodies under different conditions. By fermentation in the laboratory many germs are born, but this is due to the presence of the soul. The material scientist thinks that eggs are lifeless, but that is not a fact. From Vedic scripture we can understand that living entities in different forms are generated under different conditions. Birds evolve from eggs, and beasts and human beings are born from the embryo. The perfect vision of the yogī or devotee is that he sees the presence of the living entity everywhere.

TEXT 43

sva-yoniṣu yathā jyotir

ekaṁ nānā pratīyate

yonīnāṁ guṇa-vaiṣamyāt

tathātmā prakṛtau sthitaḥ

SYNONYMS

sva-yoniṣu-in forms of wood; yathā-as; jyotiḥ-fire; ekam-one; nānā-differently; pratīyate-is exhibited; yonīnām-of different wombs; guṇa-vaiṣamyāt-from the different conditions of the modes; tathā-so; ātmā-the spirit soul; prakṛtau-in the material nature; sthitaḥ-situated.

As fire is exhibited in different forms of wood, so, under different conditions of the modes of material nature, the pure spirit soul manifests itself in different bodies.

It is to be understood that the body is designated. Prakṛti is an interaction by the three modes of material nature, and according to these modes, someone has a small body, and someone has a very large body. For example, the fire in a big piece of wood appears very big, and in a stick the fire appears small. Actually, the quality of fire is the same everywhere, but the manifestation of material nature is such that according to the fuel, the fire appears bigger and smaller. Similarly, the soul in the universal body, although of the same quality, is different from the soul in the smaller body.

The small particles of soul are just like sparks of the larger soul. The greatest soul is the Supersoul, but the Supersoul is quantitatively different from the small soul. The Supersoul is described in the Vedic literature as the supplier of all necessities of the smaller soul (nityo nityānām). One who understands this distinction between the Supersoul and the individual soul is above lamentation and is in a peaceful position. When the smaller soul thinks himself quantitatively as big as the larger soul, he is under the spell of māyā, for that is not his constitutional position. No one can become the greater soul simply by mental speculation.

The smallness or greatness of different souls is described in the Varāha Purāṇa as svāṁśa-vibhinnāṁśa. The svāṁśa soul is the Supreme Personality of Godhead, and the vibhinnāṁśa souls, or small particles, are eternally small particles, as confirmed in Bhagavad-gītā (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). The small living entities are eternally part and parcel, and therefore it is not possible for them to be quantitatively as great as the Supersoul.

TEXT 44

tasmād imāṁ svāṁ prakṛtiṁ

daivīṁ sad-asad-ātmikām

durvibhāvyāṁ parābhāvya

svarūpeṇāvatiṣṭhate

SYNONYMS

tasmāt-thus; imām-this; svām-own; prakṛtim-material energy; daivīm-divine; sat-asat-ātmikām-consisting of cause and effect; durvibhāvyām-difficult to understand; parābhāvya-after conquering; sva-rūpeṇa-in the self-realized position; avatiṣṭhate-he remains.

Thus the yogī can be in the self-realized position after conquering the insurmountable spell of māyā, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.

It is stated in Bhagavad-gītā that the spell of māyā, which covers the knowledge of the living entity, is insurmountable. However, one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can conquer this seemingly insurmountable spell of māyā. Here also it is stated that the daivī prakṛti, or the external energy of the Supreme Lord, is durvibhāvyā, very difficult to understand and very difficult to conquer. One must, however, conquer this insurmountable spell of māyā, and this is possible, by the grace of the Lord, when God reveals Himself to the surrendered soul. It is also stated here, svarūpeṇāvatiṣṭhate. Svarūpa means that one has to know that he is not the Supreme Soul, but rather, part and parcel of the Supreme Soul; that is self-realization. To think falsely that one is the Supreme Soul and that one is all-pervading is not svarūpa. This is not realization of his actual position. The real position is that one is part and parcel. It is recommended here that one remain in that position of actual self-realization. In Bhagavad-gītā this understanding is defined as Brahman realization.

After Brahman realization, one can engage in the activities of Brahman. As long as one is not self-realized, he engages in activities based on false identification with the body. When one is situated in his real self, then the activities of Brahman realization begin. The Māyāvādī philosophers say that after Brahman realization, all activities stop, but that is not actually so. If the soul is so active in its abnormal condition, existing under the covering of matter, how can one deny its activity when free? An example may be cited here. If a man in a diseased condition is very active, how can one imagine that when he is free from the disease he will be inactive? Naturally the conclusion is that when one is free from all disease his activities are pure. It may be said that the activities of Brahman realization are different from those of conditional life, but that does not stop activity. This is indicated in Bhagavad-gītā (18.54): after one realizes oneself to be Brahman, devotional service begins. Mad-bhaktiṁ labhate parām: [Bg. 18.54] after Brahman realization, one can engage in the devotional service of the Lord. Therefore devotional service of the Lord is activity in Brahman realization.

For those who engage in devotional service there is no spell of māyā, and their situation is all-perfect. The duty of the living entity, as a part and parcel of the whole, is to render devotional service to the whole. That is the ultimate perfection of life.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Execution of Devotional Service."

Chapter Twenty-nine

Explanation of Devotional Service by Lord Kapila

TEXTS 1–2

devahūtir uvāca

lakṣaṇaṁ mahad-ādīnāṁ

prakṛteḥ puruṣasya ca

svarūpaṁ lakṣyate 'mīṣāṁ

yena tat-pāramārthikam

yathā sāṅkhyeṣu kathitaṁ

yan-mūlaṁ tat pracakṣate

bhakti-yogasya me mārgaṁ

brūhi vistaraśaḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; lakṣaṇam-symptoms; mahat-ādīnām-of the mahat-tattva and so on; prakṛteḥ-of material nature; puruṣasya-of the spirit; ca-and; svarūpam-the nature; lakṣyate-is described; amīṣām-of those; yena-by which; tat-pārama-arthikam-the true nature of them; yathā-as; sāṅkhyeṣu-in Sāṅkhya philosophy; kathitam-is explained; yat-of which; mūlam-ultimate end; tat-that; pracakṣate-they call; bhakti-yogasya-of devotional service; me-to me; mārgam-the path; brūhi-please explain; vistaraśaḥ-at length; prabho-my dear Lord Kapila.

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

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

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

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

TEXT 3

virāgo yena puruṣo

bhagavan sarvato bhavet

ācakṣva jīva-lokasya

vividhā mama saṁsṛtīḥ

SYNONYMS

virāgaḥ-detached; yena-by which; puruṣaḥ-a person; bhagavan-my dear Lord; sarvataḥ-completely; bhavet-may become; ācakṣva-please describe; jīva-lokasya-for the people in general; vividhāḥ-manifold; mama-for myself; saṁsṛtīḥ-repetition of birth and death.

Devahūti continued: My dear Lord, please also describe in detail, both for me and for people in general, the continual process of birth and death, for by hearing of such calamities we may become detached from the activities of this material world.

In this verse the word saṁsṛtīḥ is very important. Śreyaḥ-sṛti means the prosperous path of advancement towards the Supreme Personality of Godhead, and saṁsṛti means the continued journey on the path of birth and death towards the darkest region of material existence. People who have no knowledge of this material world, God and their actual intimate relationship with Him are actually going to the darkest region of material existence in the name of progress in the material advancement of civilization. To enter the darkest region of material existence means to enter into a species of life other than the human species. Ignorant men do not know that after this life they are completely under the grip of material nature and will be offered a life which may not be very congenial. How a living entity gets different kinds of bodies will be explained in the next chapter. This continual change of bodies in birth and death is called saṁsāra. Devahūti requests her glorious son, Kapila Muni, to explain about this continued journey to impress upon the conditioned souls that they are undergoing a path of degradation by not understanding the path of bhakti-yoga, devotional service.

TEXT 4

kālasyeśvara-rūpasya

pareṣāṁ ca parasya te

svarūpaṁ bata kurvanti

yad-dhetoḥ kuśalaṁ janāḥ

SYNONYMS

kālasya-of time; īśvara-rūpasya-a representation of the Lord; pareṣām-of all others; ca-and; parasya-the chief; te-of You; svarūpam-the nature; bata-oh; kurvanti-perform; yat-hetoḥ-by whose influence; kuśalam-pious activities; janāḥ-people in general.

Please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities.

However ignorant one may be regarding the path of good fortune and the path down to the darkest region of ignorance, everyone is aware of the influence of eternal time, which devours all the effects of our material activities. The body is born at a certain time, and immediately the influence of time acts upon it. From the date of the birth of the body, the influence of death is also acting; the advancement of age entails the influence of time on the body. If a man is thirty or fifty years old, then the influence of time has already devoured thirty or fifty years of the duration of his life.

Everyone is conscious of the last stage of life, when he will meet the cruel hands of death, but some consider their age and circumstances, concern themselves with the influence of time and thus engage in pious activities so that in the future they will not be put into a low family or an animal species. Generally, people are attached to sense enjoyment and so aspire for life on the heavenly planets. Therefore, they engage themselves in charitable or other pious activities, but actually, as stated in Bhagavad-gītā, one cannot get relief from the chain of birth and death even if he goes to the highest planet, Brahmaloka, because the influence of time is present everywhere within this material world. In the spiritual world, however, the time factor has no influence.

TEXT 5

lokasya mithyābhimater acakṣuṣaś

ciraṁ prasuptasya tamasy anāśraye

śrāntasya karmasv anuviddhayā dhiyā

tvam āvirāsīḥ kila yoga-bhāskaraḥ

SYNONYMS

lokasya-of the living entities; mithyā-abhimateḥ-deluded by false ego; acakṣuṣaḥ-blind; ciram-for a very long time; prasuptasya-sleeping; tamasi-in darkness; anāśraye-without shelter; śrāntasya-fatigued; karmasu-to material activities; anuviddhayā-attached; dhiyā-with the intelligence; tvam-You; āvirāsīḥ-have appeared; kila-indeed; yoga-of the yoga system; bhāskaraḥ-the sun.

My dear Lord, You are just like the sun, for You illuminate the darkness of the conditional life of the living entities. Because their eyes of knowledge are not open, they are sleeping eternally in that darkness without Your shelter, and therefore they are falsely engaged by the actions and reactions of their material activities, and they appear to be very fatigued.

It appears that Śrīmatī Devahūti, the glorious mother of Lord Kapiladeva, is very compassionate for the regrettable condition of people in general, who, not knowing the goal of life, are sleeping in the darkness of illusion. It is the general feeling of the Vaiṣṇava, or devotee of the Lord, that he should awaken them. Similarly, Devahūti is requesting her glorious son to illuminate the lives of the conditioned souls so that their most regrettable conditional life may be ended. The Lord is described herein as yoga-bhāskara, the sun of the system of all yoga. Devahūti has already requested her glorious son to describe bhakti-yoga, and the Lord has described bhakti-yoga as the ultimate yoga system.

Bhakti-yoga is the sunlike illumination for delivering the conditioned souls, whose general condition is described here. They have no eyes to see their own interests. They do not know that the goal of life is not to increase the material necessities of existence, because the body will not exist more than a few years. The living beings are eternal, and they have their eternal need. If one engages only in caring for the necessities of the body, not caring for the eternal necessities of life, then he is part of a civilization whose advancement puts the living entities in the darkest region of ignorance. Sleeping in that darkest region, one does not get any refreshment, but, rather, gradually becomes fatigued. He invents many processes to adjust this fatigued condition, but he fails and thus remains confused. The only path for mitigating his fatigue in the struggle for existence is the path of devotional service, or the path of Kṛṣṇa consciousness.

TEXT 6

maitreya uvāca

iti mātur vacaḥ ślakṣṇaṁ

pratinandya mahā-muniḥ

ābabhāṣe kuru-śreṣṭha

prītas tāṁ karuṇārditaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; mātuḥ-of His mother; vacaḥ-the words; ślakṣṇam-gentle; pratinandya-welcoming; mahā-muniḥ-the great sage Kapila; ābabhāṣe-spoke; kuru-śreṣṭha-O best among the Kurus, Vidura; prītaḥ-pleased; tām-to her; karuṇā-with compassion; arditaḥ-moved.

Śrī Maitreya said: O best amongst the Kurus, the great sage Kapila, moved by great compassion and pleased by the words of His glorious mother, spoke as follows.

Lord Kapila was very satisfied by the request of His glorious mother because she was thinking not only in terms of her personal salvation but in terms of all the fallen conditioned souls. The Lord is always compassionate towards the fallen souls of this material world, and therefore He comes Himself or sends His confidential servants to deliver them. Since He is perpetually compassionate towards them, if some of His devotees also become compassionate towards them, He is very pleased with the devotees. In Bhagavad-gītā it is clearly stated that persons who are trying to elevate the condition of the fallen souls by preaching the conclusion of Bhagavad-gītā-namely, full surrender unto the Personality of Godhead-are very dear to Him. Thus when the Lord saw that His beloved mother was very compassionate towards the fallen souls, He was pleased, and He also became compassionate towards her.

TEXT 7

śrī-bhagavān uvāca

bhakti-yogo bahu-vidho

mārgair bhāmini bhāvyate

svabhāva-guṇa-mārgeṇa

puṁsāṁ bhāvo vibhidyate

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead replied; bhakti-yogaḥ-devotional service; bahu-vidhaḥ-multifarious; mārgaiḥ-with paths; bhāmini-O noble lady; bhāvyate-is manifest; svabhāva-nature; guṇa-qualities; mārgeṇa-in terms of behavior; puṁsām-of the executors; bhāvaḥ-the appearance; vibhidyate-is divided.

Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor.

Pure devotional service in Kṛṣṇa consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gītā, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gītā (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses.

TEXT 8

abhisandhāya yo hiṁsāṁ

dambhaṁ mātsaryam eva vā

saṁrambhī bhinna-dṛg bhāvaṁ

mayi kuryāt sa tāmasaḥ

SYNONYMS

abhisandhāya-having in view; yaḥ-he who; hiṁsām-violence; dambham-pride; mātsaryam-envy; eva-indeed; vā-or; saṁrambhī-angry; bhinna-separate; dṛk-whose vision; bhāvam-devotional service; mayi-to Me; kuryāt-may do; saḥ-he; tāmasaḥ-in the mode of ignorance.

Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness.

It has already been stated in the Śrīmad-Bhāgavatam, First Canto, Second Chapter, that the highest, most glorious religion is the attainment of causeless, unmotivated devotional service. In pure devotional service, the only motive should be to please the Supreme Personality of Godhead. That is not actually a motive; that is the pure condition of the living entity. In the conditioned stage, when one engages in devotional service, he should follow the instruction of the bona fide spiritual master in full surrender. The spiritual master is the manifested representation of the Supreme Lord because he receives and presents the instructions of the Lord, as they are, by disciplic succession. It is described in Bhagavad-gītā that the teachings therein should be received by disciplic succession, otherwise there is adulteration. To act under the direction of a bona fide spiritual master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service. But if one has a motive for personal sense gratification, his devotional service is manifested differently. Such a man may be violent, proud, envious and angry, and his interests are separate from the Lord's.

One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tāmasaḥ. Śrīla Viśvanātha Cakravartī Ṭhākura advises that a Vaiṣṇava who is not of good character should be avoided. A Vaiṣṇava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiṣṇava of the first order of good character. One may offer his respects to such a Vaiṣṇava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiṣṇava who is in the mode of ignorance.

TEXT 9

viṣayān abhisandhāya

yaśa aiśvaryam eva vā

arcādāv arcayed yo māṁ

pṛthag-bhāvaḥ sa rājasaḥ

SYNONYMS

viṣayān-sense objects; abhisandhāya-aiming at; yaśaḥ-fame; aiśvaryam-opulence; eva-indeed; vā-or; arcā-ādau-in worship of the Deity and so on; arcayet-may worship; yaḥ-he who; mām-Me; pṛthak-bhāvaḥ-a separatist; saḥ-he; rājasaḥ-in the mode of passion.

The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion.

The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-dṛk and pṛthag-bhāvaḥ. A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment, without reference to the interest of the Supreme Lord, or he wants to become famous or opulent by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion.

Māyāvādīs, however, interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature. The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest. A pure devotee has no interest but to act on behalf of the Supreme Lord. When one has even a tinge of personal interest, his devotion is mixed with the three modes of material nature.

TEXT 10

karma-nirhāram uddiśya

parasmin vā tad-arpaṇam

yajed yaṣṭavyam iti vā

pṛthag-bhāvaḥ sa sāttvikaḥ

SYNONYMS

karma-fruitive activities; nirhāram-freeing himself from; uddiśya-with the purpose of; parasmin-to the Supreme Personality of Godhead; vā-or; tat-arpaṇam-offering the result of activities; yajet-may worship; yaṣṭavyam-to be worshiped; iti-thus; vā-or; pṛthak-bhāvaḥ-separatist; saḥ-he; sāttvikaḥ-in the mode of goodness.

When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness.

The brāhmaṇas, kṣatriyas, vaiśyas and śūdras, along with the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, are the members of the eight divisions of varṇas and āśramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmārpaṇam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four āśramas and the four varṇas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rūpa Gosvāmī is free from all material desires. Anyābhilāṣitā-śūnyam [Madhya 19.167]. There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities.

Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses.

TEXTS 11–12

mad-guṇa-śruti-mātreṇa

mayi sarva-guhāśaye

mano-gatir avicchinnā

yathā gaṅgāmbhaso 'mbudhau

lakṣaṇaṁ bhakti-yogasya

nirguṇasya hy udāhṛtam

ahaituky avyavahitā

yā bhaktiḥ puruṣottame

SYNONYMS

mat-of Me; guṇa-qualities; śruti-by hearing; mātreṇa-just; mayi-towards Me; sarva-guhā-āśaye-residing in everyone's heart; manaḥ-gatiḥ-the heart's course; avicchinnā-continuous; yathā-as; gaṅgā-of the Ganges; ambhasaḥ-of the water; ambudhau-towards the ocean; lakṣaṇam-the manifestation; bhakti-yogasya-of devotional service; nirguṇasya-unadulterated; hi-indeed; udāhṛtam-exhibited; ahaitukī-causeless; avyavahitā-not separated; yā-which; bhaktiḥ-devotional service; puruṣa-uttame-towards the Supreme Personality of Godhead.

The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.

The basic principle of this unadulterated, pure devotional service is love of Godhead. Mad-guṇa-śruti-mātreṇa means "just after hearing about the transcendental qualities of the Supreme Personality of Godhead." These qualities are called nirguṇa. The Supreme Lord is uncontaminated by the modes of material nature; therefore He is attractive to the pure devotee. There is no need to practice meditation to attain such attraction; the pure devotee is already in the transcendental stage, and the affinity between him and the Supreme Personality of Godhead is natural and is compared to the Ganges water flowing towards the sea. The flow of the Ganges water cannot be stopped by any condition; similarly, a pure devotee's attraction for the transcendental name, form and pastimes of the Supreme Godhead cannot be stopped by any material condition. The word avicchinnā, "without interruptions," is very important in this connection. No material condition can stop the flow of the devotional service of a pure devotee.

The word ahaitukī means "without reason." A pure devotee does not render loving service to the Personality of Godhead for any cause or for any benefit, material or spiritual. This is the first symptom of unalloyed devotion. Anyābhilāṣitā-śūnyam: [Madhya 19.167] he has no desire to fulfill by rendering devotional service. Such devotional service is meant for the puruṣottama, the Supreme Personality, and not for anyone else. Sometimes pseudodevotees show devotion to many demigods, thinking the forms of the demigods to be the same as the Supreme Personality of Godhead's form. It is specifically mentioned herein, however, that bhakti, devotional service, is meant only for the Supreme Personality of Godhead, Nārāyaṇa, Viṣṇu, or Kṛṣṇa, not for anyone else.

Avyavahitā means "without cessation." A pure devotee must engage in the service of the Lord twenty-four hours a day, without cessation; his life is so molded that at every minute and every second he engages in some sort of devotional service to the Supreme Personality of Godhead. Another meaning of the word avyavahitā is that the interest of the devotee and the interest of the Supreme Lord are on the same level. The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord. Such spontaneous service unto the Supreme Lord is transcendental and is never contaminated by the material modes of nature. These are the symptoms of pure devotional service, which is free from all contamination of material nature.

TEXT 13

sālokya-sārṣṭi-sāmīpya-

sārūpyaikatvam apy uta

dīyamānaṁ na gṛhṇanti

vinā mat-sevanaṁ janāḥ

SYNONYMS

sālokya-living on the same planet; sārṣṭi-having the same opulence; sāmīpya-to be a personal associate; sārūpya-having the same bodily features; ekatvam-oneness; api-also; uta-even; dīyamānam-being offered; na-not; gṛhṇanti-do accept; vinā-without; mat-My; sevanam-devotional service; janāḥ-pure devotees.

A pure devotee does not accept any kind of liberation-sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva-even though they are offered by the Supreme Personality of Godhead.

Lord Caitanya teaches us how to execute pure devotional service out of spontaneous love for the Supreme Personality of Godhead. In the Śikṣāṣṭaka, He prays to the Lord: "O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet." There is a similarity between the prayers of Lord Caitanya and the statements of Śrīmad-Bhāgavatam. Lord Caitanya prays, "in life after life," indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied to remain even in this material world and execute devotional service.

It is clearly stated herein that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators. To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to the Vaikuṇṭha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish. Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish. The devotee is so fond of rendering service to the Supreme Lord that the five kinds of liberation are not important to him. If one is engaged in pure transcendental loving service to the Lord, it is understood that he has already achieved the five kinds of liberation.

When a devotee is promoted to the spiritual world, Vaikuṇṭha, he receives four kinds of facilities. One of these is sālokya, living on the same planet as the Supreme Personality. The Supreme Person, in His different plenary expansions, lives on innumerable Vaikuṇṭha planets, and the chief planet is Kṛṣṇaloka. Just as within the material universe the chief planet is the sun, in the spiritual world the chief planet is Kṛṣṇaloka. From Kṛṣṇaloka, the bodily effulgence of Lord Kṛṣṇa is distributed not only to the spiritual world but to the material world as well; it is covered by matter, however, in the material world. In the spiritual world there are innumerable Vaikuṇṭha planets, and on each one the Lord is the predominating Deity. A devotee can be promoted to one such Vaikuṇṭha planet to live with the Supreme Personality of Godhead.

In sārṣṭi liberation the opulence of the devotee is equal to the opulence of the Supreme Lord. Sāmīpya means to be a personal associate of the Supreme Lord. In sārūpya liberation the bodily features of the devotee are exactly like those of the Supreme Person but for two or three symptoms found exclusively on the transcendental body of the Lord. Śrīvatsa, for example, the hair on the chest of the Lord, particularly distinguishes Him from His devotees.

A pure devotee does not accept these five kinds of spiritual existence, even if they are offered, and he certainly does not hanker after material benefits, which are all insignificant in comparison with spiritual benefits. When Prahlāda Mahārāja was offered some material benefit, he stated: "My Lord, I have seen that my father achieved all kinds of material benefits, and even the demigods were afraid of his opulence, but still, in a second, You have finished his life and all his material prosperity." For a devotee there is no question of desiring any material or spiritual prosperity. He simply aspires to serve the Lord. That is his highest happiness.

TEXT 14

sa eva bhakti-yogākhya

ātyantika udāhṛtaḥ

yenātivrajya tri-guṇaṁ

mad-bhāvāyopapadyate

SYNONYMS

saḥ-this; eva-indeed; bhakti-yoga-devotional service; ākhyaḥ-called; ātyantikaḥ-the highest platform; udāhṛtaḥ-explained; yena-by which; ativrajya-overcoming; tri-guṇam-the three modes of material nature; mat-bhāvāya-to My transcendental stage; upapadyate-one attains.

By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord.

Śrīpāda Śaṅkarācārya, who is supposed to be the leader of the impersonalist school of philosophers, has admitted in the beginning of his comments on Bhagavad-gītā that Nārāyaṇa, the Supreme Personality of Godhead, is beyond the material creation; except for Him, everything is within the material creation. It is also confirmed in the Vedic literature that before the creation there was only Nārāyaṇa; neither Lord Brahmā nor Lord Śiva existed. Only Nārāyaṇa, or the Supreme Personality of Godhead, Viṣṇu, or Kṛṣṇa, is always in the transcendental position, beyond the influence of material creation.

The material qualities of goodness, passion and ignorance cannot affect the position of the Supreme Personality of Godhead; therefore He is called nirguṇa (free from all tinges of material qualities). Here the same fact is confirmed by Lord Kapila: one who is situated in pure devotional service is transcendentally situated, as is the Lord. Just as the Lord is unaffected by the influence of the material modes, so too are His pure devotees. One who is not affected by the three modes of material nature is called a liberated soul, or brahma-bhūta soul. Brahma-bhūtaḥ prasannātmā [Bg. 18.54] is the stage of liberation. : "I am not this body." This is applicable only to the person who constantly engages in the devotional service of Kṛṣṇa and is thus in the transcendental stage; he is above the influence of the three modes of material nature.

It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation, as explained in the previous verse. Ekatva is also liberation, but that sort of liberation is never accepted by any devotee, for qualitative oneness is immediately attained as soon as one is situated in devotional service. For a devotee, that qualitative equality, which is the result of impersonal liberation, is already attained; he does not have to try for it separately. It is clearly stated here that simply by pure devotional service one becomes qualitatively as good as the Lord Himself.

TEXT 15

niṣevitenānimittena

sva-dharmeṇa mahīyasā

kriyā-yogena śastena

nātihiṁsreṇa nityaśaḥ

SYNONYMS

niṣevitena-executed; animittena-without attachment to the result; sva-dharmeṇa-by one's prescribed duties; mahīyasā-glorious; kriyā-yogena-by devotional activities; śastena-auspicious; na-without; atihiṁsreṇa-excessive violence; nityaśaḥ-regularly.

A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities.

One has to execute his prescribed duties according to his social position as a brāhmaṇa, kṣatriya, vaiśya or śūdra. The prescribed duties of the four classes of men in human society are also described in Bhagavad-gītā. The activities of brāhmaṇas are to control the senses and to become simple, clean, learned devotees. The kṣatriyas have the spirit for ruling, they are not afraid on the battlefield, and they are charitable. The vaiśyas, or the mercantile class of men, trade in commodities, protect cows and develop agricultural produce. The śūdras, or laborer class, serve the higher classes because they themselves are not very intelligent.

From every position, as confirmed in Bhagavad-gītā, sva-karmaṇā tam abhyarcya: one can serve the Supreme Lord by performing one's prescribed duty. It is not that only the brāhmaṇas can serve the Supreme Lord and not the śūdras. Anyone can serve the Supreme Lord by performing his prescribed duties under the direction of a spiritual master, or representative of the Supreme Personality of Godhead. No one should think that his prescribed duties are inferior. A brāhmaṇa can serve the Lord by using his intelligence, and the kṣatriya can serve the Supreme Lord by using his military arts, just as Arjuna served Kṛṣṇa. Arjuna was a warrior; he had no time to study Vedānta or other highly intellectual books. The damsels in Vrajadhāma were girls born of the vaiśya class, and they engaged in protecting cows and producing agriculture. Kṛṣṇa's foster father, Nanda Mahārāja, and his associates were all vaiśyas. They were not at all educated, but they could serve Kṛṣṇa by loving Him and by offering everything to Him. Similarly, there are many instances in which caṇḍālas, or those lower than śūdras, have served Kṛṣṇa. Also, the sage Vidura was considered a śūdra because his mother happened to be śūdra. There are no distinctions, for it is declared by the Lord in Bhagavad-gītā that anyone engaged specifically in devotional service is elevated to the transcendental position without a doubt. Everyone's prescribed duty is glorious if it is performed in devotional service of the Lord, without desire for profit. Such loving service must be performed without reason, without impediment, and spontaneously. Kṛṣṇa is lovable, and one has to serve Him in whatever capacity one can. That is pure devotional service.

Another significant phrase in this verse is nātihiṁsreṇa ("with minimum violence or sacrifice of life"). Even if a devotee has to commit violence, it should not be done beyond what is necessary. Sometimes the question is put before us: "You ask us not to eat meat, but you are eating vegetables. Do you think that is not violence?" The answer is that eating vegetables is violence, and vegetarians are also committing violence against other living entities because vegetables also have life. Nondevotees are killing cows, goats and so many other animals for eating purposes, and a devotee, who is vegetarian, is also killing. But here, significantly, it is stated that every living entity has to live by killing another entity; that is the law of nature. Jīvo jīvasya jīvanam: one living entity is the life for another living entity. But for a human being, that violence should be committed only as much as necessary.

A human being is not to eat anything which is not offered to the Supreme Personality of Godhead. Yajña-śiṣṭāśinaḥ santaḥ: one becomes freed from all sinful reactions by eating foodstuffs which are offered to Yajña, the Supreme Personality of Godhead. A devotee therefore eats only prasāda, or foodstuffs offered to the Supreme Lord, and Kṛṣṇa says that when a devotee offers Him foodstuffs from the vegetable kingdom, with devotion, He eats that. A devotee is to offer to Kṛṣṇa foodstuffs prepared from vegetables. If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee could offer this, but He does not order to do that.

We have to commit violence; that is a natural law. We should not, however, commit violence extravagantly, but only as much as ordered by the Lord. Arjuna engaged in the art of killing, and although killing is, of course, violence, he killed the enemy simply on Kṛṣṇa's order. In the same way, if we commit violence as it is necessary, by the order of the Lord, that is called nātihiṁsā. We cannot avoid violence, for we are put into a conditional life in which we have to commit violence, but we should not commit more violence than necessary or than ordered by the Supreme Personality of Godhead.

TEXT 16

mad-dhiṣṇya-darśana-sparśa-

pūjā-stuty-abhivandanaiḥ

bhūteṣu mad-bhāvanayā

sattvenāsaṅgamena ca

SYNONYMS

mat-My; dhiṣṇya-statue; darśana-seeing; sparśa-touching; pūjā-worshiping; stuti-praying to; abhivandanaiḥ-by offering obeisances; bhūteṣu-in all living entities; mat-of Me; bhāvanayā-with thought; sattvena-by the mode of goodness; asaṅgamena-with detachment; ca-and.

The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual.

Temple worship is one of the duties of a devotee. It is especially recommended for neophytes, but those who are advanced should not refrain from temple worship. There is a distinction in the manner a neophyte and an advanced devotee appreciate the Lord's presence in the temple. A neophyte considers the arcā-vigraha (the statue of the Lord) to be different from the original Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity. But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead. He does not see any difference between the original form of the Lord and the statue, or arcā form of the Lord, in the temple. This is the vision of a devotee whose devotional service is in the highest stage of bhāva, or love of Godhead, whereas a neophyte's worship in the temple is a matter of routine duty.

Temple Deity worship is one of the functions of a devotee. He goes regularly to see the Deity nicely decorated, and with veneration and respect he touches the lotus feet of the Lord and presents offerings of worship, such as fruits, flowers and prayers. At the same time, to advance in devotional service, a devotee should see other living entities as spiritual sparks, parts and parcels of the Supreme Lord. A devotee is to offer respect to every entity that has a relationship with the Lord. Because every living entity originally has a relationship with the Lord as part and parcel, a devotee should try to see all living entities on the same equal level of spiritual existence. As stated in Bhagavad-gītā, a paṇḍita, one who is learned, sees equally a very learned brāhmaṇa, a śūdra, a hog, a dog and a cow. He does not see the body, which is only an outward dress. He does not see the dress of a brāhmaṇa, or that of a cow or of a hog. He sees the spiritual spark, part and parcel of the Supreme Lord. If a devotee does not see every living entity as part and parcel of the Supreme Lord, he is considered prākṛta-bhakta, a materialistic devotee. He is not completely situated on the spiritual platform; rather, he is in the lowest stage of devotion. He does, however, show all respect to the Deity.

Although a devotee sees all living entities on the level of spiritual existence, he is not interested in associating with everyone. Simply because a tiger is part and parcel of the Supreme Lord does not mean that we embrace him because of his spiritual relationship with the Supreme Lord. We must associate only with persons who have developed Kṛṣṇa consciousness.

We should befriend and offer special respect to persons who are developed in Kṛṣṇa consciousness. Other living entities are undoubtedly part and parcel of the Supreme Lord, but because their consciousness is still covered and not developed in Kṛṣṇa consciousness, we should renounce their association. It is said by Viśvanātha Cakravartī Ṭhākura that even if one is a Vaiṣṇava, if he is not of good character his company should be avoided, although he may be offered the respect of a Vaiṣṇava. Anyone who accepts Viṣṇu as the Supreme Personality of Godhead is accepted as a Vaiṣṇava, but a Vaiṣṇava is expected to develop all the good qualities of the demigods.

The exact meaning of the word sattvena is given by Śrīdhara Svāmī as being synonymous with dhairyeṇa, or patience. One must perform devotional service with great patience. One should not give up the execution of devotional service because one or two attempts have not been successful. One must continue. Śrī Rūpa Gosvāmī also confirms that one should be very enthusiastic and execute devotional service with patience and confidence. Patience is necessary for developing the confidence that "Kṛṣṇa will certainly accept me because I am engaging in devotional service." One has only to execute service according to the rules and regulations to insure success.

TEXT 17

mahatāṁ bahu-mānena

dīnānām anukampayā

maitryā caivātma-tulyeṣu

yamena niyamena ca

SYNONYMS

mahatām-to the great souls; bahu-mānena-with great respect; dīnānām-to the poor; anukampayā-with compassion; maitryā-with friendship; ca-also; eva-certainly; ātma-tulyeṣu-to persons who are equals; yamena-with control of the senses; niyamena-with regulation; ca-and.

The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.

In Bhagavad-gītā, Thirteenth Chapter, it is clearly stated that one should execute devotional service and advance on the path of spiritual knowledge by accepting the ācārya. Ācāryopāsanam: one should worship an ācārya, a spiritual master who knows things as they are. The spiritual master must be in the disciplic succession from Kṛṣṇa. The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of ācāryas.

It is recommended herewith that all the ācāryas be given the highest respect. It is stated, guruṣu nara-matiḥ. Guruṣu means "unto the ācāryas," and nara-matiḥ means "thinking like a common man." To think of the Vaiṣṇavas, the devotees, as belonging to a particular caste or community, to think of the ācāryas as ordinary men or to think of the Deity in the temple as being made of stone, wood or metal, is condemned. Niyamena: one should offer the greatest respect to the ācāryas according to the standard regulations. A devotee should also be compassionate to the poor. This does not refer to those who are poverty-stricken materially. According to devotional vision, a man is poor if he is not in Kṛṣṇa consciousness. A man may be very rich materially, but if he is not Kṛṣṇa conscious, he is considered poor. On the other hand, many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live beneath trees every night. Superficially it appeared that they were poverty-stricken, but from their writings we can understand that in spiritual life they were the richest personalities.

A devotee shows compassion to those poor souls who are wanting in spiritual knowledge by enlightening them in order to elevate them to Kṛṣṇa consciousness. That is one of the duties of a devotee. He should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called iṣṭa-goṣṭhī.

In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Kṛṣṇa or Lord Caitanya amongst themselves. There are innumerable books, such as the purāṇas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upaniṣads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaiṣṇava, or a devotee of Kṛṣṇa, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.

TEXT 18

ādhyātmikānuśravaṇān

nāma-saṅkīrtanāc ca me

ārjavenārya-saṅgena

nirahaṅkriyayā tathā

SYNONYMS

ādhyātmika-spiritual matters; anuśravaṇāt-from hearing; nāma-saṅkīrtanāt-from chanting the holy name; ca-and; me-My; ārjavena-with straightforward behavior; ārya-saṅgena-with association of saintly persons; nirahaṅkriyayā-without false ego; tathā-thus.

A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced.

In order to advance in spiritual understanding, one has to hear from authentic sources about spiritual knowledge. One can understand the reality of spiritual life by following strict regulative principles and by controlling the senses. To have control it is necessary that one be nonviolent and truthful, refrain from stealing, abstain from sex life and possess only that which is absolutely necessary for keeping the body and soul together. One should not eat more than necessary, he should not collect more paraphernalia than necessary, he should not talk unnecessarily with common men, and he should not follow the rules and regulations without purpose. He should follow the rules and regulations so that he may actually make advancement.

There are eighteen qualifications mentioned in Bhagavad-gītā, among which is simplicity. One should be without pride; one should not demand unnecessary respect from others, and one should be nonviolent. Amānitvam adambhitvam ahiṁsā. One should be very tolerant and simple, one should accept the spiritual master, and one should control the senses. These are mentioned here and in Bhagavad-gītā as well. One should hear from authentic sources how to advance in spiritual life; such instructions should be taken from the ācārya and should be assimilated.

It is especially mentioned here, nāma-saṅkīrtanāc ca: one should chant the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-either individually or with others. Lord Caitanya has given special stress to chanting of these holy names of the Lord as the basic principle of spiritual advancement. Another word used here is ārjavena, meaning "without diplomacy." A devotee should not make plans out of self-interest. Of course, preachers sometimes have to make some plan to execute the mission of the Lord under proper guidance, but regarding personal self-interest, a devotee should always be without diplomacy, and he should avoid the company of persons who are not advancing in spiritual life. Another word is ārya. Āryans are persons who are advancing in knowledge of Kṛṣṇa consciousness as well as in material prosperity. The difference between the Āryan and non-Āryan, the sura and asura, is in their standards of spiritual advancement. Association with persons who are not spiritually advanced is forbidden. Lord Caitanya advised, asat-saṅga-tyāga: one should avoid persons who are attached to the temporary. Asat is one who is too materially attached, who is not a devotee of the Lord and who is too attached to women or enjoyable material things. Such a person, according to Vaiṣṇava philosophy, is a persona non grata.

A devotee should not be proud of his acquisitions. The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kavirāja Gosvāmī and all the other Vaiṣṇavas have taught us by personal example. Caitanya Mahāprabhu taught that one should be humbler than the grass on the street and more tolerant than the tree. One should not be proud or falsely puffed up. In this way one will surely advance in spiritual life.

TEXT 19

mad-dharmaṇo guṇair etaiḥ

parisaṁśuddha āśayaḥ

puruṣasyāñjasābhyeti

śruta-mātra-guṇaṁ hi mām

SYNONYMS

mat-dharmaṇaḥ-of My devotee; guṇaiḥ-with the attributes; etaiḥ-these; parisaṁśuddhaḥ-completely purified; āśayaḥ-consciousness; puruṣasya-of a person; añjasā-instantly; abhyeti-approaches; śruta-by hearing; mātra-simply; guṇam-quality; hi-certainly; mām-Me.

When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality.

In the beginning of this instruction, the Lord explained to His mother that mad-guṇa-śruti-mātreṇa, simply by hearing of the name, quality, form, etc., of the Supreme Personality of Godhead, one is immediately attracted. A person becomes fully qualified with all transcendental qualities by following the rules and regulations, as recommended in different scriptures. We have developed certain unnecessary qualities by material association, and by following the above process we become free from that contamination. To develop transcendental qualities, as explained in the previous verse, one must become free from these contaminated qualities.

TEXT 20

yathā vāta-ratho ghrāṇam

āvṛṅkte gandha āśayāt

evaṁ yoga-rataṁ ceta

ātmānam avikāri yat

SYNONYMS

yathā-as; vāta-of air; rathaḥ-the chariot; ghrāṇam-sense of smell; āvṛṅkte-catches; gandhaḥ-aroma; āśayāt-from the source; evam-similarly; yoga-ratam-engaged in devotional service; cetaḥ-consciousness; ātmānam-the Supreme Soul; avikāri-unchanging; yat-which.

As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Kṛṣṇa consciousness, can catch the Supreme Soul, who is equally present everywhere.

As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramātmā feature, is present everywhere, even in the heart of every living being. It is stated in Bhagavad-gītā that the Supreme Personality of Godhead is kṣetra jña, present within this body, but He is also simultaneously present in every other body. Since the individual soul is present only in a particular body, he is altered when another individual soul does not cooperate with him. The Supersoul, however, is equally present everywhere. Individual souls may disagree, but the Supersoul, being equally present in every body, is called unchanging, or avikāri. The individual soul, when fully saturated with Kṛṣṇa consciousness, can understand the presence of the Supersoul. It is confirmed in Bhagavad-gītā that (bhaktyā mām abhijānāti [Bg. 18.55]) a person saturated with devotional service in full Kṛṣṇa consciousness can understand the Supreme Personality of Godhead, either as Supersoul or as the Supreme Person.

TEXT 21

ahaṁ sarveṣu bhūteṣu

bhūtātmāvasthitaḥ sadā

tam avajñāya māṁ martyaḥ

kurute 'rcā-viḍambanam

SYNONYMS

aham-I; sarveṣu-in all; bhūteṣu-living entities; bhūta-ātmā-the Supersoul in all beings; avasthitaḥ-situated; sadā-always; tam-that Supersoul; avajñāya-disregarding; mām-Me; martyaḥ-a mortal man; kurute-performs; arcā-of worship of the Deity; viḍambanam-imitation.

I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.

In purified consciousness, or Kṛṣṇa consciousness, one sees the presence of Kṛṣṇa everywhere. If, therefore, one only engages in Deity worship in the temple and does not consider other living entities, then he is in the lowest grade of devotional service. One who worships the Deity in the temple and does not show respect to others is a devotee on the material platform, in the lowest stage of devotional service. A devotee should try to understand everything in relationship with Kṛṣṇa and try to serve everything in that spirit. To serve everything means to engage everything in the service of Kṛṣṇa. If a person is innocent and does not know his relationship with Kṛṣṇa, an advanced devotee should try to engage him in the service of Kṛṣṇa. One who is advanced in Kṛṣṇa consciousness can engage not only the living being but everything in the service of Kṛṣṇa.

TEXT 22

yo māṁ sarveṣu bhūteṣu

santam ātmānam īśvaram

hitvārcāṁ bhajate mauḍhyād

bhasmany eva juhoti saḥ

SYNONYMS

yaḥ-one who; mām-Me; sarveṣu-in all; bhūteṣu-living entities; santam-being present; ātmānam-the Paramātmā; īśvaram-the Supreme Lord; hitvā-disregarding; arcām-the Deity; bhajate-worships; mauḍhyāt-because of ignorance; bhasmani-into ashes; eva-only; juhoti-offers oblations; saḥ-he.

One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.

It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance.

If, without this preliminary knowledge of the Lord's omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance.

TEXT 23

dviṣataḥ para-kāye māṁ

mānino bhinna-darśinaḥ

bhūteṣu baddha-vairasya

na manaḥ śāntim ṛcchati

SYNONYMS

dviṣataḥ-of one who is envious; para-kāye-towards the body of another; mām-unto Me; māninaḥ-offering respect; bhinna-darśinaḥ-of a separatist; bhūteṣu-towards living entities; baddha-vairasya-of one who is inimical; na-not; manaḥ-the mind; śāntim-peace; ṛcchati-attains.

One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.

In this verse, two phrases, bhūteṣu baddha-vairasya ("inimical towards others") and dviṣataḥ para-kāye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee.

It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Kṛṣṇa consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Kṛṣṇa consciousness. Even living entities who are lower than human can be raised to Kṛṣṇa consciousness by other methods. For example, Śivānanda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasāda. Distribution of prasāda, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Kṛṣṇa consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Purī, was liberated from the material condition.

It is especially mentioned here that a devotee must be free from all violence (jīvāhiṁsā). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jīvāhiṁsā means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord.

TEXT 24

aham uccāvacair dravyaiḥ

kriyayotpannayānaghe

naiva tuṣye 'rcito 'rcāyāṁ

bhūta-grāmāvamāninaḥ

SYNONYMS

aham-I; ucca-avacaiḥ-with various; dravyaiḥ-paraphernalia; kriyayā-by religious rituals; utpannayā-accomplished; anaghe-O sinless mother; na-not; eva-certainly; tuṣye-am pleased; arcitaḥ-worshiped; arcāyām-in the Deity form; bhūta-grāma-to other living entities; avamāninaḥ-with those who are disrespectful.

My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple.

There are sixty-four different prescriptions for worship of the Deity in the temple. There are many items offered to the Deity, some valuable and some less valuable. It is prescribed in Bhagavad-gītā: "If a devotee offers Me a small flower, a leaf, some water or a little fruit, I will accept it." The real purpose is to exhibit one's loving devotion to the Lord; the offerings themselves are secondary. If one has not developed loving devotion to the Lord and simply offers many kinds of foodstuffs, fruits and flowers without real devotion, the offering will not be accepted by the Lord. We cannot bribe the Personality of Godhead. He is so great that our bribery has no value. Nor has He any scarcity; since He is full in Himself, what can we offer Him? Everything is produced by Him. We simply offer to show our love and gratitude to the Lord.

This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasāda. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one's relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasāda. Distribution of prasāda to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead.

Real love and devotion is accepted by the Lord. Many valuable foodstuffs may be presented to a person, but if the person is not hungry, all such offerings are useless for him. Similarly, we may offer many valuable items to the Deity, but if we have no real sense of devotion and no real sense of the Lord's presence everywhere, then we are lacking in devotional service; in such a state of ignorance, we cannot offer anything acceptable to the Lord.

TEXT 25

arcādāv arcayet tāvad

īśvaraṁ māṁ sva-karma-kṛt

yāvan na veda sva-hṛdi

sarva-bhūteṣv avasthitam

SYNONYMS

arcā-ādau-beginning with worship of the Deity; arcayet-one should worship; tāvat-so long; īśvaram-the Supreme Personality of Godhead; mām-Me; sva-his own; karma-prescribed duties; kṛt-performing; yāvat-as long as; na-not; veda-he realizes; sva-hṛdi-in his own heart; sarva-bhūteṣu-in all living entities; avasthitam-situated.

Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.

Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men-the brāhmaṇas, the vaiśyas, the kṣatriyas and the śūdras-and for the different āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.

The word sva-karma-kṛt in this verse is very significant. Sva-karma-kṛt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-kṛt means that one should discharge the duties prescribed for him without neglect.

TEXT 26

ātmanaś ca parasyāpi

yaḥ karoty antarodaram

tasya bhinna-dṛśo mṛtyur

vidadhe bhayam ulbaṇam

SYNONYMS

ātmanaḥ-of himself; ca-and; parasya-of another; api-also; yaḥ-one who; karoti-discriminates; antarā-between; udaram-the body; tasya-of him; bhinna-dṛśaḥ-having a differential outlook; mṛtyuḥ-as death; vidadhe-I cause; bhayam-fear; ulbaṇam-great.

As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.

There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee's outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.

TEXT 27

atha māṁ sarva-bhūteṣu

bhūtātmānaṁ kṛtālayam

arhayed dāna-mānābhyāṁ

maitryābhinnena cakṣuṣā

SYNONYMS

atha-therefore; mām-Me; sarva-bhūteṣu-in all creatures; bhūta-ātmānam-the Self in all beings; kṛta-ālayam-abiding; arhayet-one should propitiate; dāna-mānābhyām-through charity and respect; maitryā-through friendship; abhinnena-equal; cakṣuṣā-by viewing.

Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.

It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook. The impersonalist sometimes accepts a poor individual soul as being daridra-nārāyaṇa, meaning that Nārāyaṇa, the Supreme Personality of Godhead, has become poor. This is a contradiction. The Supreme Personality of Godhead is full in all opulences. He can agree to live with a poor soul or even with an animal, but this does not make Him poor.

There are two Sanskrit words used here, māna and dāna. Māna indicates a superior, and dāna indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that māna, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brāhmaṇa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuṇṭha situation everywhere. That is His inconceivable potency. Therefore, when Nārāyaṇa is living in the heart of a hog, He does not become a hog-Nārāyaṇa. He is always Nārāyaṇa and is unaffected by the body of the hog.

TEXT 28

jīvāḥ śreṣṭhā hy ajīvānāṁ

tataḥ prāṇa-bhṛtaḥ śubhe

tataḥ sa-cittāḥ pravarās

tataś cendriya-vṛttayaḥ

SYNONYMS

jīvāḥ-living entities; śreṣṭhāḥ-better; hi-indeed; ajīvānām-than inanimate objects; tataḥ-than them; prāṇa-bhṛtaḥ-entities with life symptoms; śubhe-O blessed mother; tataḥ-than them; sa-cittāḥ-entities with developed consciousness; pravarāḥ-better; tataḥ-than them; ca-and; indriya-vṛttayaḥ-those with sense perception.

Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.

In the previous verse it was explained that living entities should be honored by charitable gifts and friendly behavior, and in this verse and in the following verses, the description of different grades of living entities is given so that one can know when to behave friendly and when to give charity. For example, a tiger is a living entity, part and parcel of the Supreme Personality of Godhead, and the Supreme Lord is living in the heart of the tiger as Supersoul. But does this mean that we have to treat the tiger in a friendly manner? Certainly not. We have to treat him differently, giving him charity in the form of prasāda. The many saintly persons in the jungles do not treat the tigers in a friendly way, but they supply prasāda foodstuffs to them. The tigers come, take the food and go away, just as a dog does. According to the Vedic system, a dog is not allowed to enter the house. Because of their uncleanliness, cats and dogs are not allowed within the apartment of a gentleman, but are so trained that they stand outside. The compassionate householder will supply prasāda to the dogs and cats, who eat outside and then go away. We must treat the lower living entities compassionately, but this does not mean that we have to treat them in the same way we treat other human beings. The feeling of equality must be there, but the treatment should be discriminating. Just how discrimination should be maintained is given in the following six verses concerning the different grades of living conditions.

The first division is made between dead, stonelike matter and the living organism. A living organism is sometimes manifested even in stone. Experience shows that some hills and mountains grow. This is due to the presence of the soul within that stone. Above that, the next manifestation of the living condition is development of consciousness, and the next manifestation is the development of sense perception. In the Mokṣa-dharma section of the Mahābhārata it is stated that trees have developed sense perception; they can see and smell. We know by experience that trees can see. Sometimes in its growth a large tree changes its course of development to avoid some hindrances. This means that a tree can see, and according to Mahābhārata, a tree can also smell. This indicates the development of sense perception.

TEXT 29

tatrāpi sparśa-vedibhyaḥ

pravarā rasa-vedinaḥ

tebhyo gandha-vidaḥ śreṣṭhās

tataḥ śabda-vido varāḥ

SYNONYMS

tatra-among them; api-moreover; sparśa-vedibhyaḥ-than those perceiving touch; pravarāḥ-better; rasa-vedinaḥ-those perceiving taste; tebhyaḥ-than them; gandha-vidaḥ-those perceiving smell; śreṣṭhāḥ-better; tataḥ-than them; śabda-vidaḥ-those perceiving sound; varāḥ-better.

Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.

Although Westerners accept that Darwin first expounded the doctrine of evolution, the science of anthropology is not new. The development of the evolutionary process was known long before from the Bhāgavatam, which was written five thousand years ago. There are records of the statements of Kapila Muni, who was present almost in the beginning of the creation. This knowledge has existed since the Vedic time, and all these sequences are disclosed in Vedic literature; the theory of gradual evolution or anthropology is not new to the Vedas.

It is said here that amongst the trees there are also evolutionary processes; the different kinds of trees have touch perception. It is said that better than the trees are the fish because fish have developed the sense of taste. Better than the fish are the bees, who have developed the sense of smell, and better than them are the serpents because serpents have developed the sense of hearing. In the darkness of night a snake can find its eatables simply by hearing the frog's very pleasant cry. The snake can understand, "There is the frog," and he captures the frog simply because of its sound vibration. This example is sometimes given for persons who vibrate sounds simply for death. One may have a very nice tongue that can vibrate sound like the frogs, but that kind of vibration is simply calling death. The best use of the tongue and of sound vibration is to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That will protect one from the hands of cruel death.

TEXT 30

rūpa-bheda-vidas tatra

tataś cobhayato-dataḥ

teṣāṁ bahu-padāḥ śreṣṭhāś

catuṣ-pādas tato dvi-pāt

SYNONYMS

rūpa-bheda-distinctions of form; vidaḥ-those who perceive; tatra-than them; tataḥ-than them; ca-and; ubhayataḥ-in both jaws; dataḥ-those with teeth; teṣām-of them; bahu-padāḥ-those who have many legs; śreṣṭhāḥ-better; catuḥ-pādaḥ-four-legged; tataḥ-than them; dvi-pāt-two-legged.

Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings.

It is said that certain birds, such as crows, can distinguish one form from another. Living entities that have many legs, like the wasp, are better than plants and grasses, which have no legs. Four-legged animals are better than many-legged living entities, and better than the animals is the human being, who has only two legs.

TEXT 31

tato varṇāś ca catvāras

teṣāṁ brāhmaṇa uttamaḥ

brāhmaṇeṣv api veda-jño

hy artha-jño 'bhyadhikas tataḥ

SYNONYMS

tataḥ-among them; varṇāḥ-classes; ca-and; catvāraḥ-four; teṣām-of them; brāhmaṇaḥ-a brāhmaṇa; uttamaḥ-best; brāhmaṇeṣu-among the brāhmaṇas; api-moreover; veda-the Vedas; jñaḥ-one who knows; hi-certainly; artha-the purpose; jñaḥ-one who knows; abhyadhikaḥ-better; tataḥ-than him.

Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brāhmaṇas, are best. Among the brāhmaṇas, one who has studied the Vedas is the best, and among the brāhmaṇas who have studied the Vedas, one who knows the actual purport of Veda is the best.

The system of four classifications in human society according to quality and work is very scientific. This system of brāhmaṇas, kṣatriyas, vaiśyas and śūdras has now become vitiated as the present caste system in India, but it appears that this system has been current a very long time, since it is mentioned in Śrīmad-Bhāgavatam and Bhagavad-gītā. Unless there is such a division of the social orders in human society, including the intelligent class, the martial class, the mercantile class and the laborer class, there is always confusion as to who is to work for what purpose. A person trained to the stage of understanding the Absolute Truth is a brāhmaṇa, and when such a brāhmaṇa is veda jña, he understands the purpose of Veda. The purpose of Veda is to understand the Absolute. One who understands the Absolute Truth in three phases, namely Brahman, Paramātmā and Bhagavān, and who understands the term Bhagavān to mean the Supreme Personality of Godhead, is considered to be the best of the brāhmaṇas, or a Vaiṣṇava.

TEXT 32

artha-jñāt saṁśaya-cchettā

tataḥ śreyān sva-karma-kṛt

mukta-saṅgas tato bhūyān

adogdhā dharmam ātmanaḥ

SYNONYMS

artha-jñāt-than one who knows the purpose of the Vedas; saṁśaya-doubts; chettā-one who cuts off; tataḥ-than him; śreyān-better; sva-karma-his prescribed duties; kṛt-one who executes; mukta-saṅgaḥ-liberated from material association; tataḥ-than him; bhūyān-better; adogdhā-not executing; dharmam-devotional service; ātmanaḥ-for himself.

Better than the brāhmaṇa who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.

Artha jña brāhmaṇa refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramātmā and Bhagavān. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an ācārya. The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life.

The highest perfectional brāhmaṇa is the Vaiṣṇava. A Vaiṣṇava who knows the science of the Absolute Truth but is not able to preach such knowledge to others is described as being in the lower stage, one who not only understands the principles of the science of God but can also preach is in the second stage, and one who not only can preach but who also sees everything in the Absolute Truth and the Absolute Truth in everything is in the highest class of Vaiṣṇavas. It is mentioned here that a Vaiṣṇava is already a brāhmaṇa; in fact, the highest stage of brahminical perfection is reached when one becomes a Vaiṣṇava.

TEXT 33

tasmān mayy arpitāśeṣa-

kriyārthātmā nirantaraḥ

mayy arpitātmanaḥ puṁso

mayi sannyasta-karmaṇaḥ

na paśyāmi paraṁ bhūtam

akartuḥ sama-darśanāt

SYNONYMS

tasmāt-than him; mayi-unto Me; arpita-offered; aśeṣa-all; kriyā-actions; artha-wealth; ātmā-life, soul; nirantaraḥ-without cessation; mayi-unto Me; arpita-offered; ātmanaḥ-whose mind; puṁsaḥ-than a person; mayi-unto Me; sannyasta-dedicated; karmaṇaḥ-whose activities; na-not; paśyāmi-I see; param-greater; bhūtam-living entity; akartuḥ-without proprietorship; sama-same; darśanāt-whose vision.

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life-everything-unto Me without cessation.

In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee's interest and the Supreme Personality of Godhead's interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul-everything-for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuḥ means "without any sense of proprietorship." Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. It is clearly stated, therefore, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: "He gives his mind unto Me." These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

TEXT 34

manasaitāni bhūtāni

praṇamed bahu-mānayan

īśvaro jīva-kalayā

praviṣṭo bhagavān iti

SYNONYMS

manasā-with the mind; etāni-to these; bhūtāni-living entities; praṇamet-he offers respects; bahu-mānayan-showing regard; īśvaraḥ-the controller; jīva-of the living entities; kalayā-by His expansion as the Supersoul; praviṣṭaḥ-has entered; bhagavān-the Supreme Personality of Godhead; iti-thus.

Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller.

A perfect devotee, as described above, does not make the mistake of thinking that because the Supreme Personality of Godhead as Paramātmā has entered into the body of every living entity, every living entity has become the Supreme Personality of Godhead. This is foolishness. Suppose a person enters into a room; that does not mean that the room has become that person. Similarly, that the Supreme Lord has entered into each of the 8,400,000 particular types of material bodies does not mean that each of these bodies has become the Supreme Lord. Because the Supreme Lord is present, however, a pure devotee accepts each body as the temple of the Lord, and since the devotee offers respect to such temples in full knowledge, he gives respect to every living entity in relationship with the Lord. Māyāvādī philosophers wrongly think that because the Supreme Person has entered the body of a poor man, the Supreme Lord has become daridra-nārāyaṇa, or poor Nārāyaṇa. These are all blasphemous statements of atheists and nondevotees.

TEXT 35

bhakti-yogaś ca yogaś ca

mayā mānavy udīritaḥ

yayor ekatareṇaiva

puruṣaḥ puruṣaṁ vrajet

SYNONYMS

bhakti-yogaḥ-devotional service; ca-and; yogaḥ-mystic yoga; ca-also; mayā-by Me; mānavi-O daughter of Manu; udīritaḥ-described; yayoḥ-of which two; ekatareṇa-by either one; eva-alone; puruṣaḥ-a person; puruṣam-the Supreme Person; vrajet-can achieve.

My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.

Herein the Supreme Personality of Godhead Kapiladeva perfectly explains that the mystic yoga system, consisting of eight different kinds of yoga activities, has to be performed with the aim of coming to the perfectional stage of bhakti-yoga. It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogī is advised to meditate on the form of Lord Viṣṇu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.

When, by meditation on the Supreme Personality of Godhead in all detail, one comes to the point of love of God, that is the point of bhakti-yoga, and at that point he must actually render service to the Lord out of transcendental love. Anyone who practices yoga and comes to the point of devotional service can attain the Supreme Personality of Godhead in His transcendental abode. Here it is clearly stated, puruṣaḥ puruṣaṁ vrajet: the puruṣa, the living entity, goes to the Supreme Person. The Supreme Personality of Godhead and the living entity are qualitatively one; both are defined as puruṣa. The quality of puruṣa exists both in the Supreme Godhead and in the living entity. puruṣa means "enjoyer," and the spirit of enjoyment is present both in the living entity and in the Supreme Lord. The difference is that the quantity of enjoyment is not equal. The living entity cannot experience the same quantity of enjoyment as the Supreme Personality of Godhead. An analogy may be made with a rich man and a poor man: the propensity for enjoyment is present in both, but the poor man cannot enjoy in the same quantity as the rich man. When the poor man dovetails his desires with those of the rich man, however, and when there is cooperation between the poor man and the rich man, or between the big and the small man, then the enjoyment is shared equally. That is like bhakti-yoga. puruṣaḥ puruṣaṁ vrajet: when the living entity enters into the kingdom of God and cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as the Supreme Personality of Godhead.

On the other hand, when the living entity wants to enjoy by imitating the Supreme Personality of Godhead, his desire is called māyā, and it puts him in the material atmosphere. A living entity who wants to enjoy on his personal account and not cooperate with the Supreme Lord is engaged in materialistic life. As soon as he dovetails his enjoyment with the Supreme Personality of Godhead, he is engaged in spiritual life. An example may be cited here: The different limbs of the body cannot enjoy life independently; they must cooperate with the whole body and supply food to the stomach. In so doing, all the different parts of the body enjoy equally in cooperation with the whole body. That is the philosophy of acintya-bhedābheda, simultaneous oneness and difference. The living entity cannot enjoy life in opposition to the Supreme Lord; he has to dovetail his activities with the Lord by practicing bhakti-yoga.

It is said herein that one can approach the Supreme Personality of Godhead by either the yoga process or the bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Viṣṇu. In the modern age, however, a yoga process has been manufactured which aims at something void and impersonal. Actually, yoga means meditation on the form of Lord Viṣṇu. If the yoga practice is actually performed according to the standard direction, there is no difference between yoga and bhakti-yoga.

TEXT 36

etad bhagavato rūpaṁ

brahmaṇaḥ paramātmanaḥ

paraṁ pradhānaṁ puruṣaṁ

daivaṁ karma-viceṣṭitam

SYNONYMS

etat-this; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-form; brahmaṇaḥ-of Brahman; parama-ātmanaḥ-of Paramātmā; param-transcendental; pradhānam-chief; puruṣam-personality; daivam-spiritual; karma-viceṣṭitam-whose activities.

This puruṣa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramātmā. He is the transcendental chief personality, and His activities are all spiritual.

In order to distinguish the personality whom the individual soul must approach, it is described herein that this puruṣa, the Supreme Personality of Godhead, is the chief amongst all living entities and is the ultimate form of the impersonal Brahman effulgence and Paramātmā manifestation. Since He is the origin of the Brahman effulgence and Paramātmā manifestation, He is described herewith as the chief personality. It is confirmed in the Kaṭha Upaniṣad, nityo nityānām: there are many eternal living entities, but He is the chief maintainer. This is confirmed in Bhagavad-gītā also, where Lord Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything, including the Brahman effulgence and Paramātmā manifestation." His activities are transcendental, as confirmed in Bhagavad-gītā. Janma karma ca me divyam: [Bg. 4.9] the activities and the appearance and disappearance of the Supreme Personality of Godhead are transcendental; they are not to be considered material. Anyone who knows this fact-that the appearance, disappearance and activities of the Lord are beyond material activities or material conception-is liberated. Yo vetti tattvataḥ/ tyaktvā dehaṁ punar janma: [Bg. 4.9] such a person, after quitting his body, does not come back again to this material world, but goes to the Supreme Person. It is confirmed here, puruṣaḥ puruṣaṁ vrajet: the living entity goes to the Supreme Personality simply by understanding His transcendental nature and activities.

TEXT 37

rūpa-bhedāspadaṁ divyaṁ

kāla ity abhidhīyate

bhūtānāṁ mahad-ādīnāṁ

yato bhinna-dṛśāṁ bhayam

SYNONYMS

rūpa-bheda-of the transformation of forms; āspadam-the cause; divyam-divine; kālaḥ-time; iti-thus; abhidhīyate-is known; bhūtānām-of living entities; mahat-ādīnām-beginning with Lord Brahmā; yataḥ-because of which; bhinna-dṛśām-with separate vision; bhayam-fear.

The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.

Everyone is afraid of the activities of time, but a devotee who knows that the time factor is another representation or manifestation of the Supreme Personality of Godhead has nothing to fear from the influence of time. The phrase rūpa-bhedāspadam is very significant. By the influence of time, so many forms are changing. For example, when a child is born his form is small, but in the course of time that form changes into a larger form, the body of a boy, and then the body of a young man. Similarly, everything is changed and transformed by the time factor, or by the indirect control of the Supreme Personality of Godhead. Usually, we do not see any difference between the body of a child and the body of a boy or young man because we know that these changes are due to the action of the time factor. There is cause for fear for a person who does not know how time acts.

TEXT 38

yo 'ntaḥ praviśya bhūtāni

bhūtair atty akhilāśrayaḥ

sa viṣṇv-ākhyo 'dhiyajño 'sau

kālaḥ kalayatāṁ prabhuḥ

SYNONYMS

yaḥ-He who; antaḥ-within; praviśya-entering; bhūtāni-living entities; bhūtaiḥ-by living entities; atti-annihilates; akhila-of everyone; āśrayaḥ-the support; saḥ-He; viṣṇu-Viṣṇu; ākhyaḥ-named; adhiyajñaḥ-the enjoyer of all sacrifices; asau-that; kālaḥ-time factor; kalayatām-of all masters; prabhuḥ-the master.

Lord Viṣṇu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the time factor and the master of all masters. He enters everyone's heart, He is the support of everyone, and He causes every being to be annihilated by another.

Lord Viṣṇu, the Supreme Personality of Godhead, is clearly described in this passage. He is the supreme enjoyer, and all others are working as His servants. As stated in the Caitanya caritāmṛta (Ādi 5.14), ekale īśvara kṛṣṇa: the only Supreme Lord is Viṣṇu. Āra saba bhṛtya: all others are His servants. Lord Brahmā, Lord Śiva and other demigods are all servants. The same Viṣṇu enters everyone's heart as Paramātmā, and He causes the annihilation of every being through another being.

TEXT 39

na cāsya kaścid dayito

na dveṣyo na ca bāndhavaḥ

āviśaty apramatto 'sau

pramattaṁ janam anta-kṛt

SYNONYMS

na-not; ca-and; asya-of the Supreme Personality of Godhead; kaścit-anyone; dayitaḥ-dear; na-not; dveṣyaḥ-enemy; na-not; ca-and; bāndhavaḥ-friend; āviśati-approaches; apramattaḥ-attentive; asau-He; pramattam-inattentive; janam-persons; anta-kṛt-the destroyer.

No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.

Forgetfulness of one's relationship with Lord Viṣṇu, the Supreme Personality of Godhead, is the cause of one's repeated birth and death. A living entity is as eternal as the Supreme Lord, but due to his forgetfulness he is put into this material nature and transmigrates from one body to another, and when the body is destroyed, he thinks that he is also destroyed. Actually, this forgetfulness of his relationship with Lord Viṣṇu is the cause of his destruction. Anyone who revives his consciousness of the original relationship receives inspiration from the Lord. This does not mean that the Lord is someone's enemy and someone else's friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, hariṁ vinā na sṛtiṁ taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Viṣṇu and thus save themselves from the cycle of birth and death.

TEXT 40

yad-bhayād vāti vāto 'yaṁ

sūryas tapati yad-bhayāt

yad-bhayād varṣate devo

bha-gaṇo bhāti yad-bhayāt

SYNONYMS

yat-of whom (the Supreme Personality of Godhead); bhayāt-out of fear; vāti-blows; vātaḥ-the wind; ayam-this; sūryaḥ-sun; tapati-shines; yat-of whom; bhayāt-out of fear; yat-of whom; bhayāt-out of fear; varṣate-sends rains; devaḥ-the god of rain; bha-gaṇaḥ-the host of heavenly bodies; bhāti-shine; yat-of whom; bhayāt-out of fear.

Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed their luster.

The Lord states in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate: [Bg. 9.10] "Nature is working under My direction." The foolish person thinks that nature is working automatically, but such an atheistic theory is not supported in the Vedic literature. Nature is working under the superintendence of the Supreme Personality of Godhead. That is confirmed in Bhagavad-gītā, and we also find here that the sun shines under the direction of the Lord, and the cloud pours forth showers of rain under the direction of the Lord. All natural phenomena are under superintendence of the Supreme Personality of Godhead, Viṣṇu.

TEXT 41

yad vanaspatayo bhītā

latāś cauṣadhibhiḥ saha

sve sve kāle 'bhigṛhṇanti

puṣpāṇi ca phalāni ca

SYNONYMS

yat-because of whom; vanaḥ-patayaḥ-the trees; bhītāḥ-fearful; latāḥ-creepers; ca-and; oṣadhibhiḥ-herbs; saha-with; sve sve kāle-each in its own season; abhigṛhṇanti-bear; puṣpāṇi-flowers; ca-and; phalāni-fruits; ca-also.

Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal plants and flowers blossom and fructify, each in its own season.

As the sun rises and sets and the seasonal changes ensue at their appointed times by the superintendence of the Supreme Personality of Godhead, so the seasonal plants, flowers, herbs and trees all grow under the direction of the Supreme Lord. It is not that plants grow automatically, without any cause, as the atheistic philosophers say. Rather, they grow in pursuance of the supreme order of the Supreme Personality of Godhead. It is confirmed in the Vedic literature that the Lord's diverse energies are working so nicely that it appears that everything is being done automatically.

TEXT 42

sravanti sarito bhītā

notsarpaty udadhir yataḥ

agnir indhe sa-giribhir

bhūr na majjati yad-bhayāt

SYNONYMS

sravanti-flow; saritaḥ-rivers; bhītāḥ-fearful; na-not; utsarpati-overflows; uda-dhiḥ-the ocean; yataḥ-because of whom; agniḥ-fire; indhe-burns; sa-giribhiḥ-with its mountains; bhūḥ-the earth; na-not; majjati-sinks; yat-of whom; bhayāt-out of fear.

Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe.

We can understand from the Vedic literature that this universe is half filled with water, on which Garbhodakaśāyī Viṣṇu is lying. From His abdomen a lotus flower has grown, and within the stem of that lotus flower all the different planets exist. The material scientist explains that all these different planets are floating because of the law of gravity or some other law; but the actual lawmaker is the Supreme Personality of Godhead. When we speak of law, we must understand that there must be a lawmaker. The material scientists can discover laws of nature, but they are unable to recognize the lawmaker. From Śrīmad-Bhāgavatam and Bhagavad-gītā we can know who the lawmaker is: the lawmaker is the Supreme Personality of Godhead.

It is said here that the planets do not sink. Since they are floating under the order or energy of the Supreme Godhead, they do not fall down into the water which covers half the universe. All the planets are heavy, with their various mountains, seas, oceans, cities, palaces and buildings, and yet they are floating. It is understood from this passage that all the other planets that are floating in the air have oceans and mountains similar to those on this planet.

TEXT 43

nabho dadāti śvasatāṁ

padaṁ yan-niyamād adaḥ

lokaṁ sva-dehaṁ tanute

mahān saptabhir āvṛtam

SYNONYMS

nabhaḥ-the sky; dadāti-gives; śvasatām-to the living entities; padam-abode; yat-of whom (the Supreme Personality of Godhead); niyamāt-under the control; adaḥ-that; lokam-the universe; sva-deham-own body; tanute-expands; mahān-the mahat-tattva; saptabhiḥ-with the seven (layers); āvṛtam-covered.

Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control.

It is understood from this verse that all the planets in outer space are floating, and they all hold living entities. The word śvasatām means "those who breathe," or the living entities. In order to accommodate them, there are innumerable planets. Every planet is a residence for innumerable living entities, and the necessary space is provided in the sky by the supreme order of the Lord. It is also stated here that the total universal body is increasing. It is covered by seven layers, and as there are five elements within the universe, so the total elements, in layers, cover the outside of the universal body. The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one.

TEXT 44

guṇābhimānino devāḥ

sargādiṣv asya yad-bhayāt

vartante 'nuyugaṁ yeṣāṁ

vaśa etac carācaram

SYNONYMS

guṇa-the modes of material nature; abhimāninaḥ-in charge of; devāḥ-the demigods; sarga-ādiṣu-in the matter of creation and so on; asya-of this world; yat-bhayāt-out of fear of whom; vartante-carry out functions; anuyugam-according to the yugas; yeṣām-of whom; vaśe-under the control; etat-this; cara-acaram-everything animate and inanimate.

Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control.

The three modes of material nature, namely goodness, passion and ignorance, are under the control of three deities-Brahmā, Viṣṇu and Lord Śiva. Lord Viṣṇu is in charge of the mode of goodness, Lord Brahmā is in charge of the mode of passion, and Lord Śiva is in charge of the mode of ignorance. Similarly, there are many other demigods in charge of the air department, the water department, the cloud department, etc. Just as the government has many different departments, so, within this material world, the government of the Supreme Lord has many departments, and all these departments function in proper order out of fear of the Supreme Personality of Godhead. Demigods are undoubtedly controlling all matter, animate and inanimate, within the universe, but above them the supreme controller is the Personality of Godhead. Therefore in the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Undoubtedly there are many controllers in the departmental management of this universe, but the supreme controller is Kṛṣṇa.

There are two kinds of dissolutions. One kind of dissolution takes place when Brahmā goes to sleep during his night, and the final dissolution takes place when Brahmā dies. As long as Brahmā does not die, creation, maintenance and destruction are actuated by different demigods under the superintendence of the Supreme Lord.

TEXT 45

so 'nanto 'nta-karaḥ kālo

'nādir ādi-kṛd avyayaḥ

janaṁ janena janayan

mārayan mṛtyunāntakam

SYNONYMS

saḥ-that; anantaḥ-endless; anta-karaḥ-destroyer; kālaḥ-time; anādiḥ-without beginning; ādi-kṛt-the creator; avyayaḥ-not liable to change; janam-persons; janena-by persons; janayan-creating; mārayan-destroying; mṛtyunā-by death; antakam-the lord of death.

The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamarāja.

By the influence of eternal time, which is a representative of the Supreme Personality of Godhead, the father begets a son, and the father dies by the influence of cruel death. But by time's influence, even the lord of cruel death is killed. In other words, all the demigods within the material world are temporary, like ourselves. Our lives last for one hundred years at the most, and similarly, although their lives may last for millions and billions of years, the demigods are not eternal. No one can live within this material world eternally. The phenomenal world is created, maintained and destroyed by the finger signal of the Supreme Personality of Godhead. Therefore a devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Explanation of Devotional Service by Lord Kapila."

Chapter Thirty

Description by Lord Kapila of Adverse Fruitive Activities

TEXT 1

kapila uvāca

tasyaitasya jano nūnaṁ

nāyaṁ vedoru-vikramam

kālyamāno 'pi balino

vāyor iva ghanāvaliḥ

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; tasya etasya-of this very time factor; janaḥ-person; nūnam-certainly; na-not; ayam-this; veda-knows; uru-vikramam-the great strength; kālyamānaḥ-being carried off; api-although; balinaḥ-powerful; vāyoḥ-of the wind; iva-like; ghana-of clouds; āvaliḥ-a mass.

The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried.

The great politician-paṇḍita named Cāṇakya said that even one moment of time cannot be returned even if one is prepared to pay millions of dollars. One cannot calculate the amount of loss there is in wasting valuable time. Either materially or spiritually, one should be very alert in utilizing the time which he has at his disposal. A conditioned soul lives in a particular body for a fixed measurement of time, and it is recommended in the scriptures that within that small measurement of time one has to finish Kṛṣṇa consciousness and thus gain release from the influence of the time factor. But, unfortunately, those who are not in Kṛṣṇa consciousness are carried away by the strong power of time without their knowledge, as clouds are carried by the wind.

TEXT 2

yaṁ yam artham upādatte

duḥkhena sukha-hetave

taṁ taṁ dhunoti bhagavān

pumāñ chocati yat-kṛte

SYNONYMS

yam yam-whatever; artham-object; upādatte-one acquires; duḥkhena-with difficulty; sukha-hetave-for happiness; tam tam-that; dhunoti-destroys; bhagavān-the Supreme Personality of Godhead; pumān-the person; śocati-laments; yat-kṛte-for which reason.

Whatever is produced by the materialist with great pain and labor for so-called happiness, the Supreme Personality, as the time factor, destroys, and for this reason the conditioned soul laments.

The main function of the time factor, which is a representative of the Supreme Personality of Godhead, is to destroy everything. The materialists, in material consciousness, are engaged in producing so many things in the name of economic development. They think that by advancing in satisfying the material needs of man they will be happy, but they forget that everything they have produced will be destroyed in due course of time. From history we can see that there were many powerful empires on the surface of the globe that were constructed with great pain and great perseverance, but in due course of time they have all been destroyed. Still the foolish materialists cannot understand that they are simply wasting time in producing material necessities, which are destined to be vanquished in due course of time. This waste of energy is due to the ignorance of the mass of people, who do not know that they are eternal and that they have an eternal engagement also. They do not know that this span of life in a particular type of body is but a flash in the eternal journey. Not knowing this fact, they take the small flash of life to be everything, and they waste time in improving economic conditions.

TEXT 3

yad adhruvasya dehasya

sānubandhasya durmatiḥ

dhruvāṇi manyate mohād

gṛha-kṣetra-vasūni ca

SYNONYMS

yat-because; adhruvasya-temporary; dehasya-of the body; sa-anubandhasya-with that which is related; durmatiḥ-a misguided person; dhruvāṇi-permanent; manyate-thinks; mohāt-because of ignorance; gṛha-home; kṣetra-land; vasūni-wealth; ca-and.

The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent.

The materialist thinks that persons engaged in Kṛṣṇa consciousness are crazy fellows wasting time by chanting Hare Kṛṣṇa, but actually he does not know that he himself is in the darkest region of craziness because of accepting his body as permanent. And, in relation to his body, he accepts his home, his country, his society and all other paraphernalia as permanent. This materialistic acceptance of the permanency of home, land, etc., is called the illusion of māyā. This is clearly mentioned here. Mohād gṛha-kṣetra-vasūni: out of illusion only does the materialist accept his home, his land and his money as permanent. Out of this illusion, the family life, national life and economic development, which are very important factors in modern civilization, have grown. A Kṛṣṇa conscious person knows that this economic development of human society is but temporary illusion.

In another part of Śrīmad-Bhāgavatam, the acceptance of the body as oneself, the acceptance of others as kinsmen in relationship to this body and the acceptance of the land of one's birth as worshipable are declared to be the products of an animal civilization. When, however, one is enlightened in Kṛṣṇa consciousness, he can use these for the service of the Lord. That is a very suitable proposition. Everything has a relationship with Kṛṣṇa. When all economic development and material advancement are utilized to advance the cause of Kṛṣṇa consciousness, a new phase of progressive life arises.

TEXT 4

jantur vai bhava etasmin

yāṁ yāṁ yonim anuvrajet

tasyāṁ tasyāṁ sa labhate

nirvṛtiṁ na virajyate

SYNONYMS

jantuḥ-the living entity; vai-certainly; bhave-in worldly existence; etasmin-this; yām yām-whatever; yonim-species; anuvrajet-he may obtain; tasyām tasyām-in that; saḥ-he; labhate-achieves; nirvṛtim-satisfaction; na-not; virajyate-is averse.

The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition.

The satisfaction of the living entity in a particular type of body, even if it is most abominable, is called illusion. A man in a higher position may feel dissatisfaction with the standard of life of a lower-grade man, but the lower-grade man is satisfied in that position because of the spell of māyā, the external energy. Māyā has two phases of activities. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. Āvaraṇātmikā means "covering," and prakṣepātmikā means "pulling down." In any condition of life, the materialistic person or animal will be satisfied because his knowledge is covered by the influence of māyā. In the lower grade or lower species of life, the development of consciousness is so poor that one cannot understand whether he is happy or distressed. This is called āvaraṇātmikā. Even a hog, who lives by eating stool, finds himself happy, although a person in a higher mode of life sees that the hog is eating stool. How abominable that life is!

TEXT 5

naraka-stho 'pi dehaṁ vai

na pumāṁs tyaktum icchati

nārakyāṁ nirvṛtau satyāṁ

deva-māyā-vimohitaḥ

SYNONYMS

naraka-in hell; sthaḥ-situated; api-even; deham-body; vai-indeed; na-not; pumān-person; tyaktum-to leave; icchati-wishes; nārakyām-hellish; nirvṛtau-enjoyment; satyām-when existing; deva-māyā-by the illusory energy of Viṣṇu; vimohitaḥ-deluded.

The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment.

It is said that once Indra, the King of heaven, was cursed by his spiritual master, Bṛhaspati, on account of his misbehavior, and he became a hog on this planet. After many days, when Brahmā wanted to recall him to his heavenly kingdom, Indra, in the form of a hog, forgot everything of his royal position in the heavenly kingdom, and he refused to go back. This is the spell of māyā. Even Indra forgets his heavenly standard of life and is satisfied with the standard of a hog's life. By the influence of māyā the conditioned soul becomes so affectionate towards his particular type of body that if he is offered, "Give up this body, and immediately you will have a king's body," he will not agree. This attachment strongly affects all conditioned living entities. Lord Kṛṣṇa is personally canvassing, "Give up everything in this material world. Come to Me, and I shall give you all protection," but we are not agreeable. We think, "We are quite all right. Why should we surrender unto Kṛṣṇa and go back to His kingdom?" This is called illusion, or māyā. Everyone is satisfied with his standard of living, however abominable it may be.

TEXT 6

ātma-jāyā-sutāgāra-

paśu-draviṇa-bandhuṣu

nirūḍha-mūla-hṛdaya

ātmānaṁ bahu manyate

SYNONYMS

ātma-body; jāyā-wife; suta-children; agāra-home; paśu-animals; draviṇa-wealth; bandhuṣu-in friends; nirūḍha-mūla-deep-rooted; hṛdayaḥ-his heart; ātmānam-himself; bahu-highly; manyate-he thinks.

Such satisfaction with one's standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.

This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual. Such a person is always sure to glide down again to material life. In the association of so-called society, friendship and love, the conditioned soul appears completely satisfied.

TEXT 7

sandahyamāna-sarvāṅga

eṣām udvahanādhinā

karoty avirataṁ mūḍho

duritāni durāśayaḥ

SYNONYMS

sandahyamāna-burning; sarva-all; aṅgaḥ-his limbs; eṣām-these family members; udvahana-for maintaining; ādhinā-with anxiety; karoti-he performs; aviratam-always; mūḍhaḥ-the fool; duritāni-sinful activities; durāśayaḥ-evil-minded.

Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.

It is said that it is easier to maintain a great empire than to maintain a small family, especially in these days, when the influence of Kali-yuga is so strong that everyone is harassed and full of anxieties because of accepting the false presentation of māyā's family. The family we maintain is created by māyā; it is the perverted reflection of the family in Kṛṣṇaloka. In Kṛṣṇaloka there are also family, friends, society, father and mother; everything is there, but they are eternal. Here, as we change bodies, our family relationships also change. Sometimes we are in a family of human beings, sometimes in a family of demigods, sometimes a family of cats, or sometimes a family of dogs. Family, society and friendship are flickering, and so they are called asat. It is said that as long as we are attached to this asat, temporary, nonexisting society and family, we are always full of anxieties. The materialists do not know that the family, society and friendship here in this material world are only shadows, and thus they become attached. Naturally their hearts are always burning, but in spite of all inconvenience, they still work to maintain such false families because they have no information of the real family association with Kṛṣṇa.

TEXT 8

ākṣiptātmendriyaḥ strīṇām

asatīnāṁ ca māyayā

raho racitayālāpaiḥ

śiśūnāṁ kala-bhāṣiṇām

SYNONYMS

ākṣipta-charmed; ātma-heart; indriyaḥ-his senses; strīṇām-of women; asatīnām-false; ca-and; māyayā-by māyā; rahaḥ-in a solitary place; racitayā-displayed; ālāpaiḥ-by the talking; śiśūnām-of the children; kala-bhāṣiṇām-with sweet words.

He gives heart and senses to a woman, who falsely charms him with māyā. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.

Family life within the kingdom of illusory energy, māyā, is just like a prison for the eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly, a conditioned soul is shackled by the charming beauty of a woman, by her solitary embraces and talks of so-called love, and by the sweet words of his small children. Thus he forgets his real identity.

In this verse the words strīṇām asatīnām indicate that womanly love is just to agitate the mind of man. Actually, in the material world there is no love. Both the woman and the man are interested in their sense gratification. For sense gratification a woman creates an illusory love, and the man becomes enchanted by such false love and forgets his real duty. When there are children as the result of such a combination, the next attraction is to the sweet words of the children. The love of the woman at home and the talk of the children make one a secure prisoner, and thus he cannot leave his home. Such a person is termed, in Vedic language, a gṛhamedhī, which means "one whose center of attraction is home." Gṛhastha refers to one who lives with family, wife and children, but whose real purpose of living is to develop Kṛṣṇa consciousness. One is therefore advised to become a gṛhastha and not a gṛhamedhī. The gṛhastha's concern is to get out of the family life created by illusion and enter into real family life with Kṛṣṇa, whereas the gṛhamedhi s business is to repeatedly chain himself to so-called family life, in one life after another, and perpetually remain in the darkness of māyā.

TEXT 9

gṛheṣu kūṭa-dharmeṣu

duḥkha-tantreṣv atandritaḥ

kurvan duḥkha-pratīkāraṁ

sukhavan manyate gṛhī

SYNONYMS

gṛheṣu-in family life; kūṭa-dharmeṣu-involving the practice of falsehood; duḥkha-tantreṣu-spreading miseries; atandritaḥ-attentive; kurvan-doing; duḥkha-pratīkāram-counteraction of miseries; sukha-vat-as happiness; manyate-thinks; gṛhī-the householder.

The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reactions of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy.

In Bhagavad-gītā the Personality of Godhead Himself certifies the material world as an impermanent place that is full of miseries. There is no question of happiness in this material world, either individually or in terms of family, society or country. If something is going on in the name of happiness, that is also illusion. Here in this material world, happiness means successful counteraction to the effects of distress. The material world is so made that unless one becomes a clever diplomat, his life will be a failure. Not to speak of human society, even the society of lower animals, the birds and bees, cleverly manages its bodily demands of eating, sleeping and mating. Human society competes nationally or individually, and in the attempt to be successful the entire human society becomes full of diplomacy. We should always remember that in spite of all diplomacy and all intelligence in the struggle for our existence, everything will end in a second by the supreme will. Therefore, all our attempts to become happy in this material world are simply a delusion offered by māyā.

TEXT 10

arthair āpāditair gurvyā

hiṁsayetas-tataś ca tān

puṣṇāti yeṣāṁ poṣeṇa

śeṣa-bhug yāty adhaḥ svayam

SYNONYMS

arthaiḥ-by wealth; āpāditaiḥ-secured; gurvyā-great; hiṁsayā-by violence; itaḥ-tataḥ-here and there; ca-and; tān-them (family members); puṣṇāti-he maintains; yeṣām-of whom; poṣeṇa-because of the maintenance; śeṣa-remnants; bhuk-eating; yāti-he goes; adhaḥ-downwards; svayam-himself.

He secures money by committing violence here and there, and although he employs it in the service of his family, he himself eats only a little portion of the food thus purchased, and he goes to hell for those for whom he earned the money in such an irregular way.

There is a Bengali proverb, "The person for whom I have stolen accuses me of being a thief." The family members, for whom an attached person acts in so many criminal ways, are never satisfied. In illusion an attached person serves such family members, and by serving them he is destined to enter into a hellish condition of life. For example, a thief steals something to maintain his family, and he is caught and imprisoned. This is the sum and substance of material existence and attachment to material society, friendship and love. Although an attached family man is always engaged in getting money by hook or by crook for the maintenance of his family, he cannot enjoy more than what he could consume even without such criminal activities. A man who eats eight ounces of foodstuffs may have to maintain a big family and earn money by any means to support that family, but he himself is not offered more than what he can eat, and sometimes he eats the remnants that are left after his family members are fed. Even by earning money by unfair means, he cannot enjoy life for himself. That is called the covering illusion of māyā.

The process of illusory service to society, country and community is exactly the same everywhere; the same principle is applicable even to big national leaders. A national leader who is very great in serving his country is sometimes killed by his countrymen because of irregular service. In other words, one cannot satisfy his dependents by this illusory service, although one cannot get out of the service because servant is his constitutional position. A living entity is constitutionally part and parcel of the Supreme Being, but he forgets that he has to render service to the Supreme Being and diverts his attention to serving others; this is called māyā. By serving others he falsely thinks that he is master. The head of a family thinks of himself as the master of the family, or the leader of a nation thinks of himself as the master of the nation, whereas actually he is serving, and by serving māyā he is gradually going to hell. Therefore, a sane man should come to the point of Kṛṣṇa consciousness and engage in the service of the Supreme Lord, applying his whole life, all of his wealth, his entire intelligence and his full power of speaking.

TEXT 11

vārtāyāṁ lupyamānāyām

ārabdhāyāṁ punaḥ punaḥ

lobhābhibhūto niḥsattvaḥ

parārthe kurute spṛhām

SYNONYMS

vārtāyām-when his occupation; lupyamānāyām-is hampered; ārabdhāyām-undertaken; punaḥ punaḥ-again and again; lobha-by greed; abhibhūtaḥ-overwhelmed; niḥsattvaḥ-ruined; para-arthe-for the wealth of others; kurute spṛhām-he longs.

When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed.

TEXT 12

kuṭumba-bharaṇākalpo

manda-bhāgyo vṛthodyamaḥ

śriyā vihīnaḥ kṛpaṇo

dhyāyañ chvasiti mūḍha-dhīḥ

SYNONYMS

kuṭumba-his family; bharaṇa-in maintaining; akalpaḥ-unable; manda-bhāgyaḥ-the unfortunate man; vṛthā-in vain; udyamaḥ-whose effort; śriyā-beauty, wealth; vihīnaḥ-bereft of; kṛpaṇaḥ-wretched; dhyāyan-grieving; śvasiti-he sighs; mūḍha-bewildered; dhīḥ-his intelligence.

Thus the unfortunate man, unsuccessful in maintaining his family members, is bereft of all beauty. He always thinks of his failure, grieving very deeply.

TEXT 13

evaṁ sva-bharaṇākalpaṁ

tat-kalatrādayas tathā

nādriyante yathā pūrvaṁ

kīnāśā iva go-jaram

SYNONYMS

evam-thus; sva-bharaṇa-to maintain them; akalpam-unable; tat-his; kalatra-wife; ādayaḥ-and so on; tathā-so; na-not; ādriyante-do respect; yathā-as; pūrvam-before; kīnāśāḥ-farmers; iva-like; go-jaram-an old ox.

Seeing him unable to support them, his wife and others do not treat him with the same respect as before, even as miserly farmers do not accord the same treatment to their old and worn-out oxen.

Not only in the present age but from time immemorial, no one has liked an old man who is unable to earn in the family. Even in the modern age, in some communities or states, the old men are given poison so that they will die as soon as possible. In some cannibalistic communities, the old grandfather is sportingly killed, and a feast is held in which his body is eaten. The example is given that a farmer does not like an old bull who has ceased to work. Similarly, when an attached person in family life becomes old and is unable to earn, he is no longer liked by his wife, sons, daughters and other kinsmen, and he is consequently neglected, what to speak of not being given respect. It is judicious, therefore, to give up family attachment before one attains old age and take shelter of the Supreme Personality of Godhead. One should employ himself in the Lord's service so that the Supreme Lord can take charge of him, and he will not be neglected by his so-called kinsmen.

TEXT 14

tatrāpy ajāta-nirvedo

bhriyamāṇaḥ svayam bhṛtaiḥ

jarayopātta-vairūpyo

maraṇābhimukho gṛhe

SYNONYMS

tatra-there; api-although; ajāta-not arisen; nirvedaḥ-aversion; bhriyamāṇaḥ-being maintained; svayam-by himself; bhṛtaiḥ-by those who were maintained; jarayā-by old age; upātta-obtained; vairūpyaḥ-deformation; maraṇa-death; abhimukhaḥ-approaching; gṛhe-at home.

The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death.

Family attraction is so strong that even if one is neglected by family members in his old age, he cannot give up family affection, and he remains at home just like a dog. In the Vedic way of life one has to give up family life when he is strong enough. It is advised that before getting too weak and being baffled in material activities, and before becoming diseased, one should give up family life and engage oneself completely in the service of the Lord for the remaining days of his life. It is enjoined, therefore, in the Vedic scriptures, that as soon as one passes fifty years of age, he must give up family life and live alone in the forest. After preparing himself fully, he should become a sannyāsī to distribute the knowledge of spiritual life to each and every home.

TEXT 15

āste 'vamatyopanyastaṁ

gṛha-pāla ivāharan

āmayāvy apradīptāgnir

alpāhāro 'lpa-ceṣṭitaḥ

SYNONYMS

āste-he remains; avamatyā-negligently; upanyastam-what is placed; gṛha-pālaḥ-a dog; iva-like; āharan-eating; āmayāvī-diseased; apradīpta-agniḥ-having dyspepsia; alpa-little; āhāraḥ-eating; alpa-little; ceṣṭitaḥ-his activity.

Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more.

Before meeting death one is sure to become a diseased invalid, and when he is neglected by his family members, his life becomes less than a dog's because he is put into so many miserable conditions. Vedic literatures enjoin, therefore, that before the arrival of such miserable conditions, one should leave home and die without the knowledge of his family members. If a man leaves home and dies without his family's knowing, that is considered to be a glorious death. But an attached family man wants his family members to carry him in a great procession even after his death, and although he will not be able to see how the procession goes, he still desires that his body be taken gorgeously in procession. Thus he is happy without even knowing where he has to go when he leaves his body for the next life.

TEXT 16

vāyunotkramatottāraḥ

kapha-saṁruddha-nāḍikaḥ

kāsa-śvāsa-kṛtāyāsaḥ

kaṇṭhe ghura-ghurāyate

SYNONYMS

vāyunā-by air; utkramatā-bulging out; uttāraḥ-his eyes; kapha-with mucus; saṁruddha-congested; nāḍikaḥ-his windpipe; kāsa-coughing; śvāsa-breathing; kṛta-done; āyāsaḥ-difficulty; kaṇṭhe-in the throat; ghura-ghurāyate-he produces a sound like ghura-ghura.

In that diseased condition, one's eyes bulge due to the pressure of air from within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like ghura-ghura, a rattling within the throat.

TEXT 17

śayānaḥ pariśocadbhiḥ

parivītaḥ sva-bandhubhiḥ

vācyamāno 'pi na brūte

kāla-pāśa-vaśaṁ gataḥ

SYNONYMS

śayānaḥ-lying down; pariśocadbhiḥ-lamenting; parivītaḥ-surrounded; sva-bandhubhiḥ-by his relatives and friends; vācyamānaḥ-being urged to speak; api-although; na-not; brūte-he speaks; kāla-of time; pāśa-the noose; vaśam-under the control of; gataḥ-gone.

In this way he comes under the clutches of death and lies down, surrounded by lamenting friends and relatives, and although he wants to speak with them, he no longer can because he is under the control of time.

For formality's sake, when a man is lying on his deathbed, his relatives come to him, and sometimes they cry very loudly, addressing the dying man: "Oh, my father!" "Oh, my friend!" or "Oh, my husband!" In that pitiable condition the dying man wants to speak with them and instruct them of his desires, but because he is fully under the control of the time factor, death, he cannot express himself, and that causes him inconceivable pain. He is already in a painful condition because of disease, and his glands and throat are choked up with mucus. He is already in a very difficult position, and when he is addressed by his relatives in that way, his grief increases.

TEXT 18

evaṁ kuṭumba-bharaṇe

vyāpṛtātmājitendriyaḥ

mriyate rudatāṁ svānām

uru-vedanayāsta-dhīḥ

SYNONYMS

evam-thus; kuṭumba-bharaṇe-in maintaining a family; vyāpṛta-engrossed; ātmā-his mind; ajita-uncontrolled; indriyaḥ-his senses; mriyate-he dies; rudatām-while crying; svānām-his relatives; uru-great; vedanayā-with pain; asta-bereft of; dhīḥ-consciousness.

Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness.

In Bhagavad-gītā it is said that at the time of death one will be absorbed in the thoughts which he cultivated during his lifetime. A person who had no other idea than to properly maintain his family members must have family affairs in his last thoughts. That is the natural sequence for a common man. The common man does not know the destiny of his life; he is simply busy in his flash of life, maintaining his family. At the last stage, no one is satisfied with how he has improved the family economic condition; everyone thinks that he could not provide sufficiently. Because of his deep family affection, he forgets his main duty of controlling the senses and improving his spiritual consciousness. Sometimes a dying man entrusts the family affairs to either his son or some relative, saying, "I am going. Please look after the family." He does not know where he is going, but even at the time of death he is anxious about how his family will be maintained. Sometimes it is seen that a dying man requests the physician to increase his life at least for a few years so that the family maintenance plan which he has begun can be completed. These are the material diseases of the conditioned soul. He completely forgets his real engagement-to become Kṛṣṇa conscious-and is always serious about planning to maintain his family, although he changes families one after another.

TEXT 19

yama-dūtau tadā prāptau

bhīmau sarabhasekṣaṇau

sa dṛṣṭvā trasta-hṛdayaḥ

śakṛn-mūtraṁ vimuñcati

SYNONYMS

yama-dūtau-two messengers of Yamarāja; tadā-at that time; prāptau-arrived; bhīmau-terrible; sa-rabhasa-full of wrath; īkṣaṇau-their eyes; saḥ-he; dṛṣṭvā-seeing; trasta-frightened; hṛdayaḥ-his heart; śakṛt-stool; mūtram-urine; vimuñcati-he passes.

At death, he sees the messengers of the lord of death come before him, their eyes full of wrath, and in great fear he passes stool and urine.

There are two kinds of transmigration of a living entity after passing away from the present body. One kind of transmigration is to go to the controller of sinful activities, who is known as Yamarāja, and the other is to go to the higher planets, up to Vaikuṇṭha. Here Lord Kapila describes how persons engaged in activities of sense gratification to maintain a family are treated by the messengers of Yamarāja, called Yamadūtas. At the time of death the Yamadūtas become the custodians of those persons who have strongly gratified their senses. They take charge of the dying man and take him to the planet where Yamarāja resides. The conditions there are described in the following verses.

TEXT 20

yātanā-deha āvṛtya

pāśair baddhvā gale balāt

nayato dīrgham adhvānaṁ

daṇḍyaṁ rāja-bhaṭā yathā

SYNONYMS

yātanā-for punishment; dehe-his body; āvṛtya-covering; pāśaiḥ-with ropes; baddhvā-binding; gale-by the neck; balāt-by force; nayataḥ-they lead; dīrgham-long; adhvānam-distance; daṇḍyam-a criminal; rāja-bhaṭāḥ-the king's soldiers; yathā-as.

As a criminal is arrested for punishment by the constables of the state, a person engaged in criminal sense gratification is similarly arrested by the Yamadūtas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment.

Every living entity is covered by a subtle and gross body. The subtle body is the covering of mind, ego, intelligence and consciousness. It is said in the scriptures that the constables of Yamarāja cover the subtle body of the culprit and take him to the abode of Yamarāja to be punished in a way that he is able to tolerate. He does not die from this punishment because if he died, then who would suffer the punishment? It is not the business of the constables of Yamarāja to put one to death. In fact, it is not possible to kill a living entity because factually he is eternal; he simply has to suffer the consequences of his activities of sense gratification.

The process of punishment is explained in the Caitanya-caritāmṛta. Formerly the king's men would take a criminal in a boat in the middle of the river. They would dunk him by grasping a bunch of his hair and thrusting him completely underwater, and when he was almost suffocated, the king's constables would take him out of the water and allow him to breathe for some time, and then they would again dunk him in the water to suffocate. This sort of punishment is inflicted upon the forgotten soul by Yamarāja, as will be described in the following verses.

TEXT 21

tayor nirbhinna-hṛdayas

tarjanair jāta-vepathuḥ

pathi śvabhir bhakṣyamāṇa

ārto 'ghaṁ svam anusmaran

SYNONYMS

tayoḥ-of the Yamadūtas; nirbhinna-broken; hṛdayaḥ-his heart; tarjanaiḥ-by the threatening; jāta-arisen; vepathuḥ-trembling; pathi-on the road; śvabhiḥ-by dogs; bhakṣyamāṇaḥ-being bitten; ārtaḥ-distressed; agham-sins; svam-his; anusmaran-remembering.

While carried by the constables of Yamarāja, he is overwhelmed and trembles in their hands. While passing on the road he is bitten by dogs, and he can remember the sinful activities of his life. He is thus terribly distressed.

It appears from this verse that while passing from this planet to the planet of Yamarāja, the culprit arrested by Yamarāja's constables meets many dogs, which bark and bite just to remind him of his criminal activities of sense gratification. It is said in Bhagavad-gītā that one becomes almost blind and is bereft of all sense when he is infuriated by the desire for sense gratification. He forgets everything. Kāmais tais tair hṛta jñānāḥ [Bg. 7.20]. One is bereft of all intelligence when he is too attracted by sense gratification, and he forgets that he has to suffer the consequences also. Here the chance for recounting his activities of sense gratification is given by the dogs engaged by Yamarāja. While we live in the gross body, such activities of sense gratification are encouraged even by modern government regulations. In every state all over the world, such activities are encouraged by the government in the form of birth control. Women are supplied pills, and they are allowed to go to a clinical laboratory to get assistance for abortions. This is going on as a result of sense gratification. Actually sex life is meant for begetting a good child, but because people have no control over the senses and there is no institution to train them to control the senses, the poor fellows fall victim to the criminal offenses of sense gratification, and they are punished after death as described in these pages of Śrīmad-Bhāgavatam.

TEXT 22

kṣut-tṛṭ-parīto 'rka-davānalānilaiḥ

santapyamānaḥ pathi tapta-vāluke

kṛcchreṇa pṛṣṭhe kaśayā ca tāḍitaś

calaty aśakto 'pi nirāśramodake

SYNONYMS

kṣut-tṛṭ-by hunger and thirst; parītaḥ-afflicted; arka-sun; dava-anala-forest fires; anilaiḥ-by winds; santapyamānaḥ-being scorched; pathi-on a road; tapta-vāluke-of hot sand; kṛcchreṇa-painfully; pṛṣṭhe-on the back; kaśayā-with a whip; ca-and; tāḍitaḥ-beaten; calati-he moves; aśaktaḥ-unable; api-although; nirāśrama-udake-without shelter or water.

Under the scorching sun, the criminal has to pass through roads of hot sand with forest fires on both sides. He is whipped on the back by the constables because of his inability to walk, and he is afflicted by hunger and thirst, but unfortunately there is no drinking water, no shelter and no place for rest on the road.

TEXT 23

tatra tatra patañ chrānto

mūrcchitaḥ punar utthitaḥ

pathā pāpīyasā nītas

tarasā yama-sādanam

SYNONYMS

tatra tatra-here and there; patan-falling; śrāntaḥ-fatigued; mūrcchitaḥ-unconscious; punaḥ-again; utthitaḥ-risen; pathā-by the road; pāpīyasā-very inauspicious; nītaḥ-brought; tarasā-quickly; yama-sādanam-to the presence of Yamarāja.

While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja.

TEXT 24

yojanānāṁ sahasrāṇi

navatiṁ nava cādhvanaḥ

tribhir muhūrtair dvābhyāṁ vā

nītaḥ prāpnoti yātanāḥ

SYNONYMS

yojanānām-of yojanas; sahasrāṇi-thousands; navatim-ninety; nava-nine; ca-and; adhvanaḥ-from a distance; tribhiḥ-three; muhūrtaiḥ-within moments; dvābhyām-two; vā-or; nītaḥ-brought; prāpnoti-he receives; yātanāḥ-punishments.

Thus he has to pass ninety-nine thousand yojanas within two or three moments, and then he is at once engaged in the torturous punishment which he is destined to suffer.

One yojana is calculated to be eight miles, and he has to pass along a road which is therefore as much as 792,000 miles. Such a long distance is passed over within a few moments only. The subtle body is covered by the constables so that the living entity can pass such a long distance quickly and at the same time tolerate the suffering. This covering, although material, is of such fine elements that material scientists cannot discover what the coverings are made of. To pass 792,000 miles within a few moments seems wonderful to the modern space travelers. They have so far traveled at a speed of 18,000 miles per hour, but here we see that a criminal passes 792,000 miles within a few seconds only, although the process is not spiritual but material.

TEXT 25

ādīpanaṁ sva-gātrāṇāṁ

veṣṭayitvolmukādibhiḥ

ātma-māṁsādanaṁ kvāpi

sva-kṛttaṁ parato 'pi vā

SYNONYMS

ādīpanam-setting on fire; sva-gātrāṇām-of his own limbs; veṣṭayitvā-having been surrounded; ulmuka-ādibhiḥ-by pieces of burning wood and so on; ātma-māṁsa-of his own flesh; adanam-eating; kva api-sometimes; sva-kṛttam-done by himself; parataḥ-by others; api-else; vā-or.

He is placed in the midst of burning pieces of wood, and his limbs are set on fire. In some cases he is made to eat his own flesh or have it eaten by others.

From this verse through the next three verses the description of punishment will be narrated. The first description is that the criminal has to eat his own flesh, burning with fire, or allow others like himself who are present there to eat. In the last great war, people in concentration camps sometimes ate their own stool, so there is no wonder that in the Yamasādana, the abode of Yamarāja, one who had a very enjoyable life eating others' flesh has to eat his own flesh.

TEXT 26

jīvataś cāntrābhyuddhāraḥ

śva-gṛdhrair yama-sādane

sarpa-vṛścika-daṁśādyair

daśadbhiś cātma-vaiśasam

SYNONYMS

jīvataḥ-alive; ca-and; antra-of his entrails; abhyuddhāraḥ-pulling out; śva-gṛdhraiḥ-by dogs and vultures; yama-sādane-in the abode of Yamarāja; sarpa-by serpents; vṛścika-scorpions; daṁśa-gnats; ādyaiḥ-and so on; daśadbhiḥ-biting; ca-and; ātma-vaiśasam-torment of himself.

His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him.

TEXT 27

kṛntanaṁ cāvayavaśo

gajādibhyo bhidāpanam

pātanaṁ giri-śṛṅgebhyo

rodhanaṁ cāmbu-gartayoḥ

SYNONYMS

kṛntanam-cutting off; ca-and; avayavaśaḥ-limb by limb; gaja-ādibhyaḥ-by elephants and so on; bhidāpanam-tearing; pātanam-hurling down; giri-of hills; śṛṅgebhyaḥ-from the tops; rodhanam-enclosing; ca-and; ambu-gartayoḥ-in water or in a cave.

Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave.

TEXT 28

yās tāmisrāndha-tāmisrā

rauravādyāś ca yātanāḥ

bhuṅkte naro vā nārī vā

mithaḥ saṅgena nirmitāḥ

SYNONYMS

yāḥ-which; tāmisra-the name of a hell; andha-tāmisrāḥ-the name of a hell; raurava-the name of a hell; ādyāḥ-and so on; ca-and; yātanāḥ-punishments; bhuṅkte-undergoes; naraḥ-man; vā-or; nārī-woman; vā-or; mithaḥ-mutual; saṅgena-by association; nirmitāḥ-caused.

Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.

Materialistic life is based on sex life. The existence of all the materialistic people, who are undergoing severe tribulation in the struggle for existence, is based on sex. Therefore, in the Vedic civilization sex life is allowed only in a restricted way; it is for the married couple and only for begetting children. But when sex life is indulged in for sense gratification illegally and illicitly, both the man and the woman await severe punishment in this world or after death. In this world also they are punished by virulent diseases like syphilis and gonorrhea, and in the next life, as we see in this passage of Śrīmad-Bhāgavatam, they are put into different kinds of hellish conditions to suffer. In Bhagavad-gītā, First Chapter, illicit sex life is also very much condemned, and it is said that one who produces children by illicit sex life is sent to hell. It is confirmed here in the Bhāgavatam that such offenders are put into hellish conditions of life in Tāmisra, Andha-tāmisra and Raurava.

TEXT 29

atraiva narakaḥ svarga

iti mātaḥ pracakṣate

yā yātanā vai nārakyas

tā ihāpy upalakṣitāḥ

SYNONYMS

atra-in this world; eva-even; narakaḥ-hell; svargaḥ-heaven; iti-thus; mātaḥ-O mother; pracakṣate-they say; yāḥ-which; yātanāḥ-punishments; vai-certainly; nārakyaḥ-hellish; tāḥ-they; iha-here; api-also; upalakṣitāḥ-visible.

Lord Kapila continued: My dear mother, it is sometimes said that we experience hell or heaven on this planet, for hellish punishments are sometimes visible on this planet also.

Sometimes unbelievers do not accept these statements of scripture regarding hell. They disregard such authorized descriptions. Lord Kapila therefore confirms them by saying that these hellish conditions are also visible on this planet. It is not that they are only on the planet where Yamarāja lives. On the planet of Yamarāja, the sinful man is given the chance to practice living in the hellish conditions which he will have to endure in the next life, and then he is given a chance to take birth on another planet to continue his hellish life. For example, if a man is to be punished to remain in hell and eat stool and urine, then first of all he practices such habits on the planet of Yamarāja, and then he is given a particular type of body, that of a hog, so that he can eat stool and think that he is enjoying life. It is stated previously that in any hellish condition, the conditioned soul thinks he is happy. Otherwise, it would not be possible for him to suffer hellish life.

TEXT 30

evaṁ kuṭumbaṁ bibhrāṇa

udaram bhara eva vā

visṛjyehobhayaṁ pretya

bhuṅkte tat-phalam īdṛśam

SYNONYMS

evam-in this way; kuṭumbam-family; bibhrāṇaḥ-he who maintained; udaram-stomach; bharaḥ-he who maintained; eva-only; vā-or; visṛjya-after giving up; iha-here; ubhayam-both of them; pretya-after death; bhuṅkte-he undergoes; tat-of that; phalam-result; īdṛśam-such.

After leaving this body, the man who maintained himself and his family members by sinful activities suffers a hellish life, and his relatives suffer also.

The mistake of modern civilization is that man does not believe in the next life. But whether he believes or not, the next life is there, and one has to suffer if one does not lead a responsible life in terms of the injunctions of authoritative scriptures like the Vedas and purāṇas. Species lower than human beings are not responsible for their actions because they are made to act in a certain way, but in the developed life of human consciousness, if one is not responsible for his activities, then he is sure to get a hellish life, as described herein.

TEXT 31

ekaḥ prapadyate dhvāntaṁ

hitvedaṁ sva-kalevaram

kuśaletara-pātheyo

bhūta-droheṇa yad bhṛtam

SYNONYMS

ekaḥ-alone; prapadyate-he enters; dhvāntam-darkness; hitvā-after quitting; idam-this; sva-his; kalevaram-body; kuśala-itara-sin; pātheyaḥ-his passage money; bhūta-to other living entities; droheṇa-by injury; yat-which body; bhṛtam-was maintained.

He goes alone to the darkest regions of hell after quitting the present body, and the money he acquired by envying other living entities is the passage money with which he leaves this world.

When a man earns money by unfair means and maintains his family and himself with that money, the money is enjoyed by many members of the family, but he alone goes to hell. A person who enjoys life by earning money or by envying another's life, and who enjoys with family and friends, will have to enjoy alone the resultant sinful reactions accrued from such violent and illicit life. For example, if a man secures some money by killing someone and with that money maintains his family, those who enjoy the black money earned by him are also partially responsible and are also sent to hell, but he who is the leader is especially punished. The result of material enjoyment is that one takes with him the sinful reaction only, and not the money. The money he earned is left in this world, and he takes only the reaction.

In this world also, if a person acquires some money by murdering someone, the family is not hanged, although its members are sinfully contaminated. But the man who commits the murder and maintains his family is himself hanged as a murderer. The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Cāṇakya Paṇḍita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire Kṛṣṇa consciousness.

TEXT 32

daivenāsāditaṁ tasya

śamalaṁ niraye pumān

bhuṅkte kuṭumba-poṣasya

hṛta-vitta ivāturaḥ

SYNONYMS

daivena-by the arrangement of the Supreme Personality of Godhead; āsāditam-obtained; tasya-his; śamalam-sinful reaction; niraye-in a hellish condition; pumān-the man; bhuṅkte-undergoes; kuṭumba-poṣasya-of maintaining a family; hṛta-vittaḥ-one whose wealth is lost; iva-like; āturaḥ-suffering.

Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.

The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement (daivenāsāditam), although the man leaves behind him his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.

TEXT 33

kevalena hy adharmeṇa

kuṭumba-bharaṇotsukaḥ

yāti jīvo 'ndha-tāmisraṁ

caramaṁ tamasaḥ padam

SYNONYMS

kevalena-simply; hi-certainly; adharmeṇa-by irreligious activities; kuṭumba-family; bharaṇa-to maintain; utsukaḥ-eager; yāti-goes; jīvaḥ-a person; andha-tāmisram-to Andha-tāmisra; caramam-ultimate; tamasaḥ-of darkness; padam-region.

Therefore a person who is very eager to maintain his family and kinsmen simply by black methods certainly goes to the darkest region of hell, which is known as Andha-tāmisra.

Three words in this verse are very significant. Kevalena means "only by black methods," adharmeṇa means "unrighteous" or "irreligious," and kuṭumba-bharaṇa means "family maintenance." Maintaining one's family is certainly the duty of a householder, but one should be eager to earn his livelihood by the prescribed method, as stated in the scriptures. In Bhagavad-gītā it is described that the Lord has divided the social system into four classifications of castes, or varṇas, according to quality and work. Apart from Bhagavad-gītā, in every society a man is known according to his quality and work. For example, when a man is constructing wooden furniture, he is called a carpenter, and a man who works with an anvil and iron is called a blacksmith. Similarly, a man who is engaged in the medical or engineering fields has a particular duty and designation. All these human activities have been divided by the Supreme Lord into four varṇas, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. In Bhagavad-gītā and in other Vedic literatures, the specific duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra are mentioned.

One should work honestly according to his qualification. He should not earn his livelihood unfairly, by means for which he is not qualified. If a brāhmaṇa who works as a priest so that he may enlighten his followers with the spiritual way of life is not qualified as a priest, then he is cheating the public. One should not earn by such unfair means. The same is applicable to a kṣatriya or to a vaiśya. It is especially mentioned that the means of livelihood of those who are trying to advance in Kṛṣṇa consciousness must be very fair and uncomplicated. Here it is mentioned that he who earns his livelihood by unfair means (kevalena) is sent to the darkest hellish region. Otherwise, if one maintains his family by prescribed methods and honest means, there is no objection to one's being a family man.

TEXT 34

adhastān nara-lokasya

yāvatīr yātanādayaḥ

kramaśaḥ samanukramya

punar atrāvrajec chuciḥ

SYNONYMS

adhastāt-from below; nara-lokasya-human birth; yāvatīḥ-as many; yātanā-punishments; ādayaḥ-and so on; kramaśaḥ-in a regular order; samanukramya-having gone through; punaḥ-again; atra-here, on this earth; āvrajet-he may return; śuciḥ-pure.

Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth.

Just as a prisoner, who has undergone troublesome prison life, is set free again, the person who has always engaged in impious and mischievous activities is put into hellish conditions, and when he has undergone different hellish lives, namely those of lower animals like cats, dogs and hogs, by the gradual process of evolution he again comes back as a human being. In Bhagavad-gītā it is stated that even though a person engaged in the practice of the yoga system may not finish perfectly and may fall down for some reason or other, his next life as a human being is guaranteed. It is stated that such a person, who has fallen from the path of yoga practice, is given a chance in his next life to take birth in a very rich family or in a very pious family. It is interpreted that "rich family" refers to a big mercantile family because generally people who engage in trades and mercantile business are very rich. One who engaged in the process of self-realization, or connecting with the Supreme Absolute Truth, but fell short is allowed to take birth in such a rich family, or he is allowed to take birth in the family of pious brāhmaṇas; either way, he is guaranteed to appear in human society in his next life. It can be concluded that if someone is not willing to enter into hellish life, as in Tāmisra or Andha-tāmisra, then he must take to the process of Kṛṣṇa consciousness, which is the first-class yoga system, because even if one is unable to attain complete Kṛṣṇa consciousness in this life, he is guaranteed at least to take his next birth in a human family. He cannot be sent into a hellish condition. Kṛṣṇa consciousness is the purest life, and it protects all human beings from gliding down to hell to take birth in a family of dogs or hogs.

Thus end the Bhaktivedanta purports of the Third Canto, Thirtieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description by Lord Kapila of Adverse Fruitive Activities."

Chapter Thirty-one

Lord Kapila's Instructions on the Movements of the Living Entities

TEXT 1

śrī-bhagavān uvāca

karmaṇā daiva-netreṇa

jantur dehopapattaye

striyāḥ praviṣṭa udaraṁ

puṁso retaḥ-kaṇāśrayaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; karmaṇā-by the result of work; daiva-netreṇa-under the supervision of the Lord; jantuḥ-the living entity; deha-a body; upapattaye-for obtaining; striyāḥ-of a woman; praviṣṭaḥ-enters; udaram-the womb; puṁsaḥ-of a man; retaḥ-of semen; kaṇa-a particle; āśrayaḥ-dwelling in.

The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

As stated in the last chapter, after suffering different kinds of hellish conditions, a man comes again to the human form of body. The same topic is continued in this chapter. In order to give a particular type of human form to a person who has already suffered hellish life, the soul is transferred to the semen of a man who is just suitable to become his father. During sexual intercourse, the soul is transferred through the semen of the father into the mother's womb in order to produce a particular type of body. This process is applicable to all embodied living entities, but it is especially mentioned for the man who was transferred to the Andha-tāmisra hell. After suffering there, when he who has had many types of hellish bodies, like those of dogs and hogs, is to come again to the human form, he is given the chance to take his birth in the same type of body from which he degraded himself to hell.

Everything is done by the supervision of the Supreme Personality of Godhead. Material nature supplies the body, but it does so under the direction of the Supersoul. It is said in Bhagavad-gītā that a living entity is wandering in this material world on a chariot made by material nature. The Supreme Lord, as Supersoul, is always present with the individual soul. He directs material nature to supply a particular type of body to the individual soul according to the result of his work, and the material nature supplies it. Here one word, retaḥ-kaṇāśrayaḥ, is very significant because it indicates that it is not the semen of the man that creates life within the womb of a woman; rather, the living entity, the soul, takes shelter in a particle of semen and is then pushed into the womb of a woman. Then the body develops. There is no possibility of creating a living entity without the presence of the soul simply by sexual intercourse. The materialistic theory that there is no soul and that a child is born simply by material combination of the sperm and ovum is not very feasible. It is unacceptable.

TEXT 2

kalalaṁ tv eka-rātreṇa

pañca-rātreṇa budbudam

daśāhena tu karkandhūḥ

peśy aṇḍaṁ vā tataḥ param

SYNONYMS

kalalam-mixing of the sperm and ovum; tu-then; eka-rātreṇa-on the first night; pañca-rātreṇa-by the fifth night; budbudam-a bubble; daśa-ahena-in ten days; tu-then; karkandhūḥ-like a plum; peśī-a lump of flesh; aṇḍam-an egg; vā-or; tataḥ-thence; param-afterwards.

On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.

The body of the soul develops in four different ways according to its different sources. One kind of body, that of the trees and plants, sprouts from the earth; the second kind of body grows from perspiration, as with flies, germs and bugs; the third kind of body develops from eggs; and the fourth develops from an embryo. This verse indicates that after emulsification of the ovum and sperm, the body gradually develops either into a lump of flesh or into an egg, as the case may be. In the case of birds it develops into an egg, and in the case of animals and human beings it develops into a lump of flesh.

TEXT 3

māsena tu śiro dvābhyāṁ

bāhv-aṅghry-ādy-aṅga-vigrahaḥ

nakha-lomāsthi-carmāṇi

liṅga-cchidrodbhavas tribhiḥ

SYNONYMS

māsena-within a month; tu-then; śiraḥ-a head; dvābhyām-in two months; bāhu-arms; aṅghri-feet; ādi-and so on; aṅga-limbs; vigrahaḥ-form; nakha-nails; loma-body hair; asthi-bones; carmāṇi-and skin; liṅga-organ of generation; chidra-apertures; udbhavaḥ-appearance; tribhiḥ-within three months.

In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.

TEXT 4

caturbhir dhātavaḥ sapta

pañcabhiḥ kṣut-tṛḍ-udbhavaḥ

ṣaḍbhir jarāyuṇā vītaḥ

kukṣau bhrāmyati dakṣiṇe

SYNONYMS

caturbhiḥ-within four months; dhātavaḥ-ingredients; sapta-seven; pañcabhiḥ-within five months; kṣut-tṛṭ-of hunger and thirst; udbhavaḥ-appearance; ṣaḍbhiḥ-within six months; jarāyuṇā-by the amnion; vītaḥ-enclosed; kukṣau-in the abdomen; bhrāmyati-moves; dakṣiṇe-on the right side.

Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.

When the body of the child is completely formed at the end of six months, the child, if he is male, begins to move on the right side, and if female, she tries to move on the left side.

TEXT 5

mātur jagdhānna-pānādyair

edhad-dhātur asammate

śete viṇ-mūtrayor garte

sa jantur jantu-sambhave

SYNONYMS

mātuḥ-of the mother; jagdha-taken; anna-pāna-by the food and drink; ādyaiḥ-and so on; edhat-increasing; dhātuḥ-the ingredients of his body; asammate-abominable; śete-remains; viṭ-mūtrayoḥ-of stools and urine; garte-in a hollow; saḥ-that; jantuḥ-fetus; jantu-of worms; sambhave-the breeding place.

Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.

In the Mārkaṇḍeya Purāṇa it is said that in the intestine of the mother the umbilical cord, which is known as āpyāyanī, joins the mother to the abdomen of the child, and through this passage the child within the womb accepts the mother's assimilated foodstuff. In this way the child is fed by the mother's intestine within the womb and grows from day to day. The statement of the Mārkaṇḍeya Purāṇa about the child's situation within the womb is exactly corroborated by modern medical science, and thus the authority of the purāṇas cannot be disproved, as is sometimes attempted by the Māyāvādī philosophers.

Since the child depends completely on the assimilated foodstuff of the mother, during pregnancy there are restrictions on the food taken by the mother. Too much salt, chili, onion and similar food is forbidden for the pregnant mother because the child's body is too delicate and new for him to tolerate such pungent food. Restrictions and precautions to be taken by the pregnant mother, as enunciated in the smṛti scriptures of Vedic literature, are very useful. We can understand from the Vedic literature how much care is taken to beget a nice child in society. The garbhādhāna ceremony before sexual intercourse was compulsory for persons in the higher grades of society, and it is very scientific. Other processes recommended in the Vedic literature during pregnancy are also very important. To take care of the child is the primary duty of the parents because if such care is taken, society will be filled with good population to maintain the peace and prosperity of the society, country and human race.

TEXT 6

kṛmibhiḥ kṣata-sarvāṅgaḥ

saukumāryāt pratikṣaṇam

mūrcchām āpnoty uru-kleśas

tatratyaiḥ kṣudhitair muhuḥ

SYNONYMS

kṛmibhiḥ-by worms; kṣata-bitten; sarva-aṅgaḥ-all over the body; saukumāryāt-because of tenderness; prati-kṣaṇam-moment after moment; mūrcchām-unconsciousness; āpnoti-he obtains; uru-kleśaḥ-whose suffering is great; tatratyaiḥ-being there (in the abdomen); kṣudhitaiḥ-hungry; muhuḥ-again and again.

Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.

The miserable condition of material existence is not only felt when we come out of the womb of the mother, but is also present within the womb. Miserable life begins from the moment the living entity begins to contact his material body. Unfortunately, we forget this experience and do not take the miseries of birth very seriously. In Bhagavad-gītā, therefore, it is specifically mentioned that one should be very alert to understand the specific difficulties of birth and death. Just as during the formation of this body we have to pass through so many difficulties within the womb of the mother, at the time of death there are also many difficulties. As described in the previous chapter, one has to transmigrate from one body to another, and the transmigration into the bodies of dogs and hogs is especially miserable. But despite such miserable conditions, due to the spell of māyā we forget everything and become enamored by the present so-called happiness, which is described as actually no more than a counteraction to distress.

TEXT 7

kaṭu-tīkṣṇoṣṇa-lavaṇa-

rūkṣāmlādibhir ulbaṇaiḥ

mātṛ-bhuktair upaspṛṣṭaḥ

sarvāṅgotthita-vedanaḥ

SYNONYMS

kaṭu-bitter; tīkṣṇa-pungent; uṣṇa-hot; lavaṇa-salty; rūkṣa-dry; amla-sour; ādibhiḥ-and so on; ulbaṇaiḥ-excessive; mātṛ-bhuktaiḥ-by foods eaten by the mother; upaspṛṣṭaḥ-affected; sarva-aṅga-all over the body; utthita-arisen; vedanaḥ-pain.

Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable.

All descriptions of the child's bodily situation in the womb of the mother are beyond our conception. It is very difficult to remain in such a position, but still the child has to remain. Because his consciousness is not very developed, the child can tolerate it, otherwise he would die. That is the benediction of māyā, who endows the suffering body with the qualifications for tolerating such terrible tortures.

TEXT 8

ulbena saṁvṛtas tasminn

antraiś ca bahir āvṛtaḥ

āste kṛtvā śiraḥ kukṣau

bhugna-pṛṣṭha-śirodharaḥ

SYNONYMS

ulbena-by the amnion; saṁvṛtaḥ-enclosed; tasmin-in that place; antraiḥ-by the intestines; ca-and; bahiḥ-outside; āvṛtaḥ-covered; āste-he lies; kṛtvā-having put; śiraḥ-the head; kukṣau-towards the belly; bhugna-bent; pṛṣṭha-back; śiraḥ-dharaḥ-neck.

Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.

If a grown man were put into such a condition as the child within the abdomen, completely entangled in all respects, it would be impossible for him to live even for a few seconds. Unfortunately, we forget all these sufferings and try to be happy in this life, not caring for the liberation of the soul from the entanglement of birth and death. It is an unfortunate civilization in which these matters are not plainly discussed to make people understand the precarious condition of material existence.

TEXT 9

akalpaḥ svāṅga-ceṣṭāyāṁ

śakunta iva pañjare

tatra labdha-smṛtir daivāt

karma janma-śatodbhavam

smaran dīrgham anucchvāsaṁ

śarma kiṁ nāma vindate

SYNONYMS

akalpaḥ-unable; sva-aṅga-his limbs; ceṣṭāyām-to move; śakuntaḥ-a bird; iva-like; pañjare-in a cage; tatra-there; labdha-smṛtiḥ-having gained his memory; daivāt-by fortune; karma-activities; janma-śata-udbhavam-occurring during the last hundred births; smaran-remembering; dīrgham-for a long time; anucchvāsam-sighing; śarma-peace of mind; kim-what; nāma-then; vindate-can he achieve.

The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?

After birth the child may forget about the difficulties of his past lives, but when we are grown-up we can at least understand the grievous tortures undergone at birth and death by reading the authorized scriptures like Śrīmad-Bhāgavatam. If we do not believe in the scriptures, that is a different question, but if we have faith in the authority of such descriptions, then we must prepare for our freedom in the next life; that is possible in this human form of life. One who does not take heed of these indications of suffering in human existence is said to be undoubtedly committing suicide. It is said that this human form of life is the only means for crossing over the nescience of māyā, or material existence. We have a very efficient boat in this human form of body, and there is a very expert captain, the spiritual master; the scriptural injunctions are like favorable winds. If we do not cross over the ocean of the nescience of material existence in spite of all these facilities, then certainly we are all intentionally committing suicide.

TEXT 10

ārabhya saptamān māsāl

labdha-bodho 'pi vepitaḥ

naikatrāste sūti-vātair

viṣṭhā-bhūr iva sodaraḥ

SYNONYMS

ārabhya-beginning; saptamāt māsāt-from the seventh month; labdha-bodhaḥ-endowed with consciousness; api-although; vepitaḥ-tossed; na-not; ekatra-in one place; āste-he remains; sūti-vātaiḥ-by the winds for childbirth; viṣṭhā-bhūḥ-the worm; iva-like; sa-udaraḥ-born of the same womb.

Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place.

At the end of the seventh month the child is moved by the bodily air and does not remain in the same place, for the entire uterine system becomes slackened before delivery. The worms have been described here as sodara. Sodara means "born of the same mother." Since the child is born from the womb of the mother and the worms are also born of fermentation within the womb of the same mother, under the circumstances the child and the worms are actually brothers. We are very anxious to establish universal brotherhood among human beings, but we should take into consideration that even the worms are our brothers, what to speak of other living entities. Therefore, we should be concerned about all living entities.

TEXT 11

nāthamāna ṛṣir bhītaḥ

sapta-vadhriḥ kṛtāñjaliḥ

stuvīta taṁ viklavayā

vācā yenodare 'rpitaḥ

SYNONYMS

nāthamānaḥ-appealing; ṛṣiḥ-the living entity; bhītaḥ-frightened; sapta-vadhriḥ-bound by the seven layers; kṛta-añjaliḥ-with folded hands; stuvīta-prays; tam-to the Lord; viklavayā-faltering; vācā-with words; yena-by whom; udare-in the womb; arpitaḥ-he was placed.

The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.

It is said that when a woman is having labor pains she promises that she will never again become pregnant and suffer from such a severely painful condition. Similarly, when one is undergoing some surgical operation he promises that he will never again act in such a way as to become diseased and have to undergo medical surgery, or when one falls into danger, he promises that he will never again make the same mistake. Similarly, the living entity, when put into a hellish condition of life, prays to the Lord that he will never again commit sinful activities and have to be put into the womb for repeated birth and death. In the hellish condition within the womb the living entity is very much afraid of being born again, but when he is out of the womb, when he is in full life and good health, he forgets everything and commits again and again the same sins for which he was put into that horrible condition of existence.

TEXT 12

jantur uvāca

tasyopasannam avituṁ jagad icchayātta-

nānā-tanor bhuvi calac-caraṇāravindam

so 'haṁ vrajāmi śaraṇaṁ hy akuto-bhayaṁ me

yenedṛśī gatir adarśy asato'nurūpā

SYNONYMS

jantuḥ uvāca-the human soul says; tasya-of the Supreme Personality of Godhead; upasannam-having approached for protection; avitum-to protect; jagat-the universe; icchayā-by His own will; ātta-nānā-tanoḥ-who accepts various forms; bhuvi-on the earth; calat-walking; caraṇa-aravindam-the lotus feet; saḥ aham-I myself; vrajāmi-go; śaraṇam-unto the shelter; hi-indeed; akutaḥ-bhayam-giving relief from all fear; me-for me; yena-by whom; īdṛśī-such; gatiḥ-condition of life; adarśi-was considered; asataḥ-impious; anurūpā-befitting.

The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities.

The word calac-caraṇāravindam refers to the Supreme Personality of Godhead, who actually walks or travels upon the surface of the world. For example, Lord Rāmacandra actually walked on the surface of the world, and Lord Kṛṣṇa also walked just like an ordinary man. The prayer is therefore offered to the Supreme Personality of Godhead, who descends to the surface of this earth, or any part of this universe, for the protection of the pious and the destruction of the impious. It is confirmed in Bhagavad-gītā that when there is an increase of irreligion and discrepancies arise in the real religious activities, the Supreme Lord comes to protect the pious and kill the impious. This verse indicates Lord Kṛṣṇa.

Another significant point in this verse is that the Lord comes, icchayā, by His own will. As Kṛṣṇa confirms in Bhagavad-gītā, sambhavāmy ātma-māyayā: [Bg. 4.6] "I appear at My will, by My internal potential power." He is not forced to come by the laws of material nature. It is stated here, icchayā: He does not assume any form, as the impersonalists think, because He comes at His own will, and the form in which He descends is His eternal form. As the Supreme Lord puts the living entity into the condition of horrible existence, He can also deliver him, and therefore one should seek shelter at the lotus feet of Kṛṣṇa. Kṛṣṇa demands, "Give up everything and surrender unto Me." And it is also said in Bhagavad-gītā that anyone who approaches Him does not come back again to accept a form in material existence, but goes back to Godhead, back home, never to return.

TEXT 13

yas tv atra baddha iva karmabhir āvṛtātmā

bhūtendriyāśayamayīm avalambya māyām

āste viśuddham avikāram akhaṇḍa-bodham

ātapyamāna-hṛdaye 'vasitaṁ namāmi

SYNONYMS

yaḥ-who; tu-also; atra-here; baddhaḥ-bound; iva-as if; karmabhiḥ-by activities; āvṛta-covered; ātmā-the pure soul; bhūta-the gross elements; indriya-the senses; āśaya-the mind; mayīm-consisting of; avalambya-having fallen; māyām-into māyā; āste-remains; viśuddham-completely pure; avikāram-without change; akhaṇḍa-bodham-possessed of unlimited knowledge; ātapyamāna-repentant; hṛdaye-in the heart; avasitam-residing; namāmi-I offer my respectful obeisances.

I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of māyā. I offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisances.

As stated in the previous verse, the jīva soul says, "I take shelter of the Supreme Lord." Therefore, constitutionally, the jīva soul is the subordinate servitor of the Supreme Soul, the Personality of Godhead. Both the Supreme Soul and the jīva soul are sitting in the same body, as confirmed in the Upaniṣads. They are sitting as friends, but one is suffering, and the other is aloof from suffering.

In this verse it is said, viśuddham avikāram akhaṇḍa-bodham: the Supersoul is always sitting apart from all contamination. The living entity is contaminated and suffering because he has a material body, but that does not mean that because the Lord is also with him, He also has a I material body. He is avikāram, changeless. He is always the same Supreme, but unfortunately the Māyāvādī philosophers, because of their impure hearts, cannot understand that the Supreme Soul, the Supersoul, is different from the individual soul. It is said here, ātapyamāna-hṛdaye 'vasitam: He is in the heart of every living entity, but He can be realized only by a soul who is repentant. The individual soul becomes repentant that he forgot his constitutional position, wanted to become one with the Supreme Soul and tried his best to lord it over material nature. He has been baffled, and therefore he is repentant. At that time, Supersoul, or the relationship between the Supersoul and the individual soul, is realized. As it is confirmed in Bhagavad-gītā, after many, many births the knowledge comes to the conditioned soul that Vāsudeva is great, He is master, and He is Lord. The individual soul is the servant, and therefore he surrenders unto Him. At that time he becomes a mahātmā, a great soul. Therefore, a fortunate living being who comes to this understanding, even within the womb of his mother, has his liberation assured.

TEXT 14

yaḥ pañca-bhūta-racite rahitaḥ śarīre

cchanno 'yathendriya-guṇārtha-cid-ātmako 'ham

tenāvikuṇṭha-mahimānam ṛṣiṁ tam enaṁ

vande paraṁ prakṛti-pūruṣayoḥ pumāṁsam

SYNONYMS

yaḥ-who; pañca-bhūta-five gross elements; racite-made of; rahitaḥ-separated; śarīre-in the material body; channaḥ-covered; ayathā-unfitly; indriya-senses; guṇa-qualities; artha-objects of senses; cit-ego; ātmakaḥ-consisting of; aham-I; tena-by a material body; avikuṇṭha-mahimānam-whose glories are unobscured; ṛṣim-all-knowing; tam-that; enam-unto Him; vande-I offer obeisances; param-transcendental; prakṛti-to material nature; pūruṣayoḥ-to the living entities; pumāṁsam-unto the Supreme Personality of Godhead.

I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.

The difference between the living entity and the Supreme Personality of Godhead is that the living entity is prone to be subjected to material nature, whereas the Supreme Godhead is always transcendental to material nature as well as to the living entities. When the living entity is put into material nature, then his senses and qualities are polluted, or designated. There is no possibility for the Supreme Lord to become embodied by material qualities or material senses, for He is above the influence of material nature and cannot possibly be put in the darkness of ignorance like the living entities. Because of His full knowledge, He is never subjected to the influence of material nature. Material nature is always under His control, and it is therefore not possible that material nature can control the Supreme Personality of Godhead.

Since the identity of the living entity is very minute, he is prone to be subjected to material nature, but when he is freed from this material body, which is false, he attains the same, spiritual nature as the Supreme Lord. At that time there is no qualitative difference between him and the Supreme Lord, but because he is not so quantitatively powerful as to never be put under the influence of material nature, he is quantitatively different from the Lord.

The entire process of devotional service is to purify oneself of this contamination of material nature and put oneself on the spiritual platform, where he is qualitatively one with the Supreme Personality of Godhead. In the Vedas it is said that the living entity is always free. Asaṅgo hy ayaṁ puruṣaḥ. The living entity is liberated. His material contamination is temporary, and his actual position is that he is liberated. This liberation is achieved by Kṛṣṇa consciousness, which begins from the point of surrender. Therefore it is said here, "I offer my respectful obeisances unto the Supreme Person."

TEXT 15

yan-māyayoru-guṇa-karma-nibandhane 'smin

sāṁsārike pathi caraṁs tad-abhiśrameṇa

naṣṭa-smṛtiḥ punar ayaṁ pravṛṇīta lokaṁ

yuktyā kayā mahad-anugraham antareṇa

SYNONYMS

yat-of the Lord; māyayā-by the māyā; uru-guṇa-arising from the great modes; karma-activities; nibandhane-with bonds; asmin-this; sāṁsārike-of repeated birth and death; pathi-on the path; caran-wandering; tat-of him; abhiśrameṇa-with great pains; naṣṭa-lost; smṛtiḥ-memory; punaḥ-again; ayam-this living entity; pravṛṇīta-may realize; lokam-his true nature; yuktyā kayā-by what means; mahat-anugraham-the mercy of the Lord; antareṇa-without.

The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?

The Māyāvādī philosophers say that simply by cultivation of knowledge by mental speculation, one can be liberated from the condition of material bondage. But here it is said one is liberated not by knowledge but by the mercy of the Supreme Lord. The knowledge the conditioned soul gains by mental speculation, however powerful it may be, is always too imperfect to approach the Absolute Truth. It is said that without the mercy of the Supreme Personality of Godhead one cannot understand Him or His actual form, quality and name. Those who are not in devotional service go on speculating for many, many thousands of years, but they are still unable to understand the nature of the Absolute Truth.

One can be liberated in the knowledge of the Absolute Truth simply by the mercy of the Supreme Personality of Godhead. It is clearly said herein that our memory is lost because we are now covered by His material energy. Arguments may be put forward as to why we have been put under the influence of this material energy by the supreme will of the Lord. This is explained in Bhagavad-gītā, where the Lord says, "I am sitting in everyone's heart, and due to Me one is forgetful or one is alive in knowledge." The forgetfulness of the conditioned soul is also due to the direction of the Supreme Lord. A living entity misuses his little independence when he wants to lord it over material nature. This misuse of independence, which is called māyā, is always available, otherwise there would be no independence. Independence implies that one can use it properly or improperly. It is not static; it is dynamic. Therefore, misuse of independence is the cause of being influenced by māyā.

Māyā is so strong that the Lord says that it is very difficult to surmount her influence. But one can do so very easily "if he surrenders unto Me." Mām eva ye prapadyante: anyone who surrenders unto Him can overcome the influence of the stringent laws of material nature. It is clearly said here that a living entity is put under the influence of māyā by His will, and if anyone wants to get out of this entanglement, this can be made possible simply by His mercy.

The activities of the conditioned souls under the influence of material nature are explained here. Every conditioned soul is engaged in different types of work under the influence of material nature. We can see in the material world that the conditioned soul acts so powerfully that he is playing wonderfully in creating the so-called advancements of material civilization for sense gratification. But actually his position is to know that he is an eternal servant of the Supreme Lord. When he is actually in perfect knowledge, he knows that the Lord is the supreme worshipful object and that the living entity is His eternal servant. Without this knowledge, he engages in material activities; that is called ignorance.

TEXT 16

jñānaṁ yad etad adadhāt katamaḥ sa devas

trai-kālikaṁ sthira-careṣv anuvartitāṁśaḥ

taṁ jīva-karma-padavīm anuvartamānās

tāpa-trayopaśamanāya vayaṁ bhajema

SYNONYMS

jñānam-knowledge; yat-which; etat-this; adadhāt-gave; katamaḥ-who other than; saḥ-that; devaḥ-the Personality of Godhead; trai-kālikam-of the three phases of time; sthira-careṣu-in the inanimate and animate objects; anuvartita-dwelling; aṁśaḥ-His partial representation; tam-unto Him; jīva-of the jīva souls; karma-padavīm-the path of fruitive activities; anuvartamānāḥ-who are pursuing; tāpa-traya-from the threefold miseries; upaśamanāya-for getting free; vayam-we; bhajema-must surrender.

No one other than the Supreme Personality of Godhead, as the localized Paramātmā, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time-past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.

When a conditioned soul is seriously anxious to get out of the influence of the material clutches, the Supreme Personality of Godhead, who is situated within him as Paramātmā, gives him this knowledge: "Surrender unto Me." As the Lord says in Bhagavad-gītā, "Give up all other engagements. Just surrender unto Me." It is to be accepted that the source of knowledge is the Supreme Person. This is also confirmed in Bhagavad-gītā. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. The Lord says, "Through Me one gets real knowledge and memory, and one also forgets through Me." To one who wants to be materially satisfied or who wants to lord it over material nature, the Lord gives the opportunity to forget His service and engage in the so-called happiness of material activities. Similarly, when one is frustrated in lording it over material nature and is very serious about getting out of this material entanglement, the Lord, from within, gives him the knowledge that he has to surrender unto Him; then there is liberation.

This knowledge cannot be imparted by anyone other than the Supreme Lord or His representative. In the Caitanya-caritāmṛta Lord Caitanya instructs Rūpa Gosvāmī that the living entities wander in life after life, undergoing the miserable conditions of material existence. But when one is very anxious to get free from the material entanglement, he gets enlightenment through a spiritual master and Kṛṣṇa. This means that Kṛṣṇa as the Supersoul is seated within the heart of the living entity, and when the living entity is serious, the Lord directs him to take shelter of His representative, a bona fide spiritual master. Directed from within and guided externally by the spiritual master, one attains the path of Kṛṣṇa consciousness, which is the way out of the material clutches.

Therefore there is no possibility of one's being situated in his own position unless he is blessed by the Supreme Personality of Godhead. Unless he is enlightened with the supreme knowledge, one has to undergo the severe penalties of the hard struggle for existence in the material nature. The spiritual master is therefore the mercy manifestation of the Supreme Person. The conditioned soul has to take direct instruction from the spiritual master, and thus he gradually becomes enlightened to the path of Kṛṣṇa consciousness. The seed of Kṛṣṇa consciousness is sown within the heart of the conditioned soul, and when one hears instruction from the spiritual master, the seed fructifies, and one's life is blessed.

TEXT 17

dehy anya-deha-vivare jaṭharāgnināsṛg-

viṇ-mūtra-kūpa-patito bhṛśa-tapta-dehaḥ

icchann ito vivasituṁ gaṇayan sva-māsān

nirvāsyate kṛpaṇa-dhīr bhagavan kadā nu

SYNONYMS

dehī-the embodied soul; anya-deha-of another body; vivare-in the abdomen; jaṭhara-of the stomach; agninā-by the fire; asṛk-of blood; viṭ-stool; mūtra-and urine; kūpa-in a pool; patitaḥ-fallen; bhṛśa-strongly; tapta-scorched; dehaḥ-his body; icchan-desiring; itaḥ-from that place; vivasitum-to get out; gaṇayan-counting; svamāsān-his months; nirvāsyate-will be released; kṛpaṇa-dhīḥ-person of miserly intelligence; bhagavan-O Lord; kadā-when; nu-indeed.

Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched soul, be released from this confinement?"

The precarious condition of the living entity within the womb of his mother is described here. On one side of where the child is floating is the heat of gastric fire, and on the other side are urine, stool, blood and discharges. After seven months the child, who has regained his consciousness, feels the horrible condition of his existence and prays to the Lord. Counting the months until his release, he becomes greatly anxious to get out of the confinement. The so-called civilized man does not take account of this horrible condition of life, and sometimes, for the purpose of sense gratification, he tries to kill the child by methods of contraception or abortion. Unserious about the horrible condition in the womb, such persons continue in materialism, grossly misusing the chance of the human form of life.

The word kṛpaṇa-dhīḥ is significant in this verse. Dhī means "intelligence," and kṛpaṇa means "miserly." Conditional life is for persons who are of miserly intelligence or who do not properly utilize their intelligence. In the human form of life the intelligence is developed, and one has to utilize that developed intelligence to get out of the cycle of birth and death. One who does not do so is a miser, just like a person who has immense wealth but does not utilize it, keeping it simply to see. A person who does not actually utilize his human intelligence to get out of the clutches of māyā, the cycle of birth and death, is accepted as miserly. The exact opposite of miserly is udāra, "very magnanimous." A brāhmaṇa is called udāra because he utilizes his human intelligence for spiritual realization. He uses that intelligence to preach Kṛṣṇa consciousness for the benefit of the public, and therefore he is magnanimous.

TEXT 18

yenedṛśīṁ gatim asau daśa-māsya īśa

saṅgrāhitaḥ puru-dayena bhavādṛśena

svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ

ko nāma tat-prati vināñjalim asya kuryāt

SYNONYMS

yena-by whom (the Lord); īdṛśīm-such; gatim-a condition; asau-that person (myself); daśa-māsyaḥ-ten months old; īśa-O Lord; saṅgrāhitaḥ-was made to accept; puru-dayena-very merciful; bhavādṛśena-incomparable; svena-own; eva-alone; tuṣyatu-may He be pleased; kṛtena-with His act; saḥ-that; dīna-nāthaḥ-refuge of the fallen souls; kaḥ-who; nāma-indeed; tat-that mercy; prati-in return; vinā-except with; añjalim-folded hands; asya-of the Lord; kuryāt-can repay.

My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.

As stated in Bhagavad-gītā, intelligence and forgetfulness are both supplied by the Supersoul sitting with the individual soul within the body. When He sees that a conditioned soul is very serious about getting out of the clutches of the material influence, the Supreme Lord gives intelligence internally as Supersoul and externally as the spiritual master, or, as an incarnation of the Personality of Godhead Himself, He helps by speaking instructions such as Bhagavad-gītā. The Lord is always seeking the opportunity to reclaim the fallen souls to His abode, the kingdom of God. We should always feel very much obliged to the Personality of Godhead, for He is always anxious to bring us into the happy condition of eternal life. There is no sufficient means to repay the Personality of Godhead for His act of benediction; therefore, we can simply feel gratitude and pray to the Lord with folded hands. This prayer of the child in the womb may be questioned by some atheistic people. How can a child pray in such a nice way in the womb of his mother? Everything is possible by the grace of the Lord. The child is put into such a precarious condition externally, but internally he is the same, and the Lord is there. By the transcendental energy of the Lord, everything is possible.

TEXT 19

paśyaty ayaṁ dhiṣaṇayā nanu sapta-vadhriḥ

śārīrake dama-śarīry aparaḥ sva-dehe

yat-sṛṣṭayāsaṁ tam ahaṁ puruṣaṁ purāṇaṁ

paśye bahir hṛdi ca caityam iva pratītam

SYNONYMS

paśyati-sees; ayam-this living entity; dhiṣaṇayā-with intelligence; nanu-only; sapta-vadhriḥ-bound by the seven layers of material coverings; śārīrake-agreeable and disagreeable sense perceptions; dama-śarīrī-having a body for self-control; aparaḥ-another; sva-dehe-in his body; yat-by the Supreme Lord; sṛṣṭayā-endowed; āsam-was; tam-Him; aham-I; puruṣam-person; purāṇam-oldest; paśye-see; bahiḥ-outside; hṛdi-in the heart; ca-and; caityam-the source of the ego; iva-indeed; pratītam-recognized.

The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.

The evolutionary process of different types of bodies is something like that of a fructifying flower. Just as there are different stages in the growth of a flower-the bud stage, the blooming stage and the full species of bodies in gradual evolution, and there is systematic progress from the lower species of life to the higher. The human form of life is supposed to be the highest, for it offers consciousness for getting out of the clutches of birth and death. The fortunate child in the womb of his mother realizes his superior position and is thereby distinguished from other bodies. Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending. But in the human form of life, by the grace of God, the consciousness is so developed that a man can evaluate his exceptional position and thus realize the self and the Supreme Lord.

The word dama-śarīrī means that we have a body in which we can control the senses and the mind. The complication of materialistic life is due to an uncontrolled mind and uncontrolled senses. One should feel grateful to the Supreme Personality of Godhead for having obtained such a nice human form of body, and one should properly utilize it. The distinction between an animal and a man is that the animal cannot control himself and has no sense of decency, whereas the human being has the sense of decency and can control himself. If this controlling power is not exhibited by the human being, then he is no better than an animal. By controlling the senses, or by the process of yoga regulation, one can understand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses. Otherwise, we are no better than animals.

Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and one's own self also. To think oneself the same as the Supreme is not self-realization. Here it is clearly explained that the Supreme Lord is anādi, or purāṇa, and He has no other cause. The living entity is born of the Supreme Godhead as part and parcel. It is confirmed in the Brahma-saṁhitā, anādir ādir govindaḥ: [Bs. 5.1] Govinda, the Supreme person, has no cause. He is unborn. But the living entity is born of Him. As confirmed in Bhagavad-gītā, mamaivāṁśaḥ: both the living entity and the Supreme Lord are unborn, but it has to be understood that the supreme cause of the part and parcel is the Supreme Personality of Godhead. Brahma-saṁhitā therefore says that everything has come from the Supreme Personality of Godhead (sarva-kāraṇa-kāraṇam [Bs. 5.1]). The Vedānta-sūtra confirms this also. Janmādy asya yataḥ: [SB 1.1.1] the Absolute Truth is the original source of everyone's birth. Kṛṣṇa also says in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: "I am the source of birth of everything, including Brahmā and Lord Śiva and the living entities." This is self-realization. One should know that he is under the control of the Supreme Lord and not think that he is fully independent. Otherwise, why should he be put into conditional life?

TEXT 20

so 'haṁ vasann api vibho bahu-duḥkha-vāsaṁ

garbhān na nirjigamiṣe bahir andha-kūpe

yatropayātam upasarpati deva-māyā

mithyā matir yad-anu saṁsṛti-cakram etat

SYNONYMS

saḥ aham-I myself; vasan-living; api-although; vibho-O Lord; bahu-duḥkha-with many miseries; vāsam-in a condition; garbhāt-from the abdomen; na-not; nirjigamiṣe-I wish to depart; bahiḥ-outside; andha-kūpe-in the blind well; yatra-where; upayātam-one who goes there; upasarpati-she captures; deva-māyā-the external energy of the Lord; mithyā-false; matiḥ-identification; yat-which māyā; anu-according to; saṁsṛti-of continual birth and death; cakram-cycle; etat-this.

Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-māyā, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.

As long as the child is within the womb of his mother, he is in a very precarious and horrible condition of life, but the benefit is that he revives pure consciousness of his relationship with the Supreme Lord and prays for deliverance. But once he is outside the abdomen, when a child is born, māyā, or the illusory energy, is so strong that he is immediately overpowered into considering his body to be his self. Māyā means "illusion," or that which is actually not. In the material world, everyone is identifying with his body. This false egoistic consciousness of "I am this body" at once develops after the child comes out of the womb. The mother and other relatives are awaiting the child, and as soon as he is born, the mother feeds him, and everyone takes care of him. The living entity soon forgets his position and becomes entangled in bodily relationships. The entire material existence is entanglement in this bodily conception of life. Real knowledge means to develop the consciousness of "I am not this body. I am spirit soul, an eternal part and parcel of the Supreme Lord." Real knowledge entails renunciation, or nonacceptance of this body as the self.

By the influence of māyā, the external energy, one forgets everything just after birth. Therefore the child is praying that he prefers to remain within the womb rather than come out. It is said that Śukadeva Gosvāmī, on this consideration, remained for sixteen years within the womb of his mother; he did not want to be entangled in false bodily identification. After cultivating such knowledge within the womb of his mother, he came out at the end of sixteen years and immediately left home so that he might not be captured by the influence of māyā. The influence of māyā is also explained in Bhagavad-gītā as insurmountable. But insurmountable māyā can be overcome simply by Kṛṣṇa consciousness. That is also confirmed in Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. Whoever surrenders unto the lotus feet of Kṛṣṇa can get out of this false conception of life. By the influence of māyā only, one forgets his eternal relationship with Kṛṣṇa and identifies himself with his body and the by-products of the body-namely wife, children, society, friendship and love. Thus he becomes a victim of the influence of māyā, and his materialistic life of continued birth and death becomes still more stringent.

TEXT 21

tasmād ahaṁ vigata-viklava uddhariṣya

ātmānam āśu tamasaḥ suhṛdātmanaiva

bhūyo yathā vyasanam etad aneka-randhraṁ

mā me bhaviṣyad upasādita-viṣṇu-pādaḥ

SYNONYMS

tasmāt-therefore; aham-I; vigata-ceased; viklavaḥ-agitation; uddhariṣye-shall deliver; ātmānam-myself; āśu-quickly; tamasaḥ-from the darkness; suhṛdā ātmanā-with friendly intelligence; eva-indeed; bhūyaḥ-again; yathā-so that; vyasanam-plight; etat-this; aneka-randhram-entering many wombs; mā-not; me-my; bhaviṣyat-may occur; upasādita-placed (in my mind); viṣṇu-pādaḥ-the lotus feet of Lord Viṣṇu.

Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.

The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.

The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.

It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."

TEXT 22

kapila uvāca

evaṁ kṛta-matir garbhe

daśa-māsyaḥ stuvann ṛṣiḥ

sadyaḥ kṣipaty avācīnaṁ

prasūtyai sūti-mārutaḥ

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; evam-thus; kṛta-matiḥ-desiring; garbhe-in the womb; daśa-māsyaḥ-ten-month-old; stuvan-extolling; ṛṣiḥ-the living entity; sadyaḥ-at that very time; kṣipati-propels; avācīnam-turned downward; prasūtyai-for birth; sūti-mārutaḥ-the wind for childbirth.

Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.

TEXT 23

tenāvasṛṣṭaḥ sahasā

kṛtvāvāk śira āturaḥ

viniṣkrāmati kṛcchreṇa

nirucchvāso hata-smṛtiḥ

SYNONYMS

tena-by that wind; avasṛṣṭaḥ-pushed downward; sahasā-suddenly; kṛtvā-turned; avāk-downward; śiraḥ-his head; āturaḥ-suffering; viniṣkrāmati-he comes out; kṛcchreṇa-with great trouble; nirucchvāsaḥ-breathless; hata-deprived of; smṛtiḥ-memory.

Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.

The word kṛcchreṇa means "with great difficulty." When the child comes out of the abdomen through the narrow passage, due to pressure there the breathing system completely stops, and due to agony the child loses his memory. Sometimes the trouble is so severe that the child comes Out dead or almost dead. One can imagine what the pangs of birth are like. The child remains for ten months in that horrible condition within the abdomen, and at the end of ten months he is forcibly pushed out. In Bhagavad-gītā the Lord points out that a person who is serious about advancement in spiritual consciousness should always consider the four pangs of birth, death, disease and old age. The materialist advances in many ways, but he is unable to stop these four principles of suffering inherent in material existence.

TEXT 24

patito bhuvy asṛṅ-miśraḥ

viṣṭhā-bhūr iva ceṣṭate

rorūyati gate jñāne

viparītāṁ gatiṁ gataḥ

SYNONYMS

patitaḥ-fallen; bhuvi-on the earth; asṛk-with blood; miśraḥ-smeared; viṣṭhā-bhūḥ-a worm; iva-like; ceṣṭate-he moves his limbs; rorūyati-cries loudly; gate-being lost; jñāne-his wisdom; viparītām-the opposite; gatim-state; gataḥ-gone to.

The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of māyā.

TEXT 25

para-cchandaṁ na viduṣā

puṣyamāṇo janena saḥ

anabhipretam āpannaḥ

pratyākhyātum anīśvaraḥ

SYNONYMS

para-chandam-the desire of another; na-not; viduṣā-understanding; puṣyamāṇaḥ-being maintained; janena-by persons; saḥ-he; anabhipretam-into undesirable circumstances; āpannaḥ-fallen; pratyākhyātum-to refuse; anīśvaraḥ-unable.

After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.

Within the abdomen of the mother, the nourishment of the child was being carried on by nature's own arrangement. The atmosphere within the abdomen was not at all pleasing, but as far as the child's feeding was concerned, it was being properly done by the laws of nature. But upon coming out of the abdomen the child falls into a different atmosphere. He wants to eat one thing, but something else is given to him because no one knows his actual demand, and he cannot refuse the undesirables given to him. Sometimes the child cries for the mother's breast, but because the nurse thinks that it is due to pain within his stomach that he is crying, she supplies him some bitter medicine. The child does not want it, but he cannot refuse it. He is put in very awkward circumstances, and the suffering continues.

TEXT 26

śāyito 'śuci-paryaṅke

jantuḥ svedaja-dūṣite

neśaḥ kaṇḍūyane 'ṅgānām

āsanotthāna-ceṣṭane

SYNONYMS

śāyitaḥ-laid down; aśuci-paryaṅke-on a foul bed; jantuḥ-the child; sveda-ja-with creatures born from sweat; dūṣite-infested; na īśaḥ-incapable of; kaṇḍūyane-scratching; aṅgānām-his limbs; āsana-sitting; utthāna-standing; ceṣṭane-or moving.

Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.

It should be noted that the child is born crying and suffering. After birth the same suffering continues, and he cries. Because he is disturbed by the germs in his foul bed, which is contaminated by his urine and stool, the poor child continues to cry. He is unable to take any remedial measure for his relief.

TEXT 27

tudanty āma-tvacaṁ daṁśā

maśakā matkuṇādayaḥ

rudantaṁ vigata-jñānaṁ

kṛmayaḥ kṛmikaṁ yathā

SYNONYMS

tudanti-they bite; āma-tvacam-the baby, whose skin is soft; daṁśāḥ-gnats; maśakāḥ-mosquitoes; matkuṇa-bugs; ādayaḥ-and other creatures; rudantam-crying; vigata-deprived of; jñānam-wisdom; kṛmayaḥ-worms; kṛmikam-a worm; yathā-just as.

In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.

The word vigata jñānam means that the spiritual knowledge which the child developed in the abdomen is already lost to the spell of māyā. Owing to various kinds of disturbances and to being out of the abdomen, the child cannot remember what he was thinking of for his salvation. It is assumed that even if a person acquires some spiritually uplifting knowledge, circumstantially he is prone to forget it. Not only children but also elderly persons should be very careful to protect their sense of Kṛṣṇa consciousness and avoid unfavorable circumstances so that they may not forget their prime duty.

TEXT 28

ity evaṁ śaiśavaṁ bhuktvā

duḥkhaṁ paugaṇḍam eva ca

alabdhābhīpsito 'jñānād

iddha-manyuḥ śucārpitaḥ

SYNONYMS

iti evam-in this way; śaiśavam-childhood; bhuktvā-having undergone; duḥkham-distress; paugaṇḍam-boyhood; eva-even; ca-and; alabdha-not achieved; abhīpsitaḥ-he whose desires; ajñānāt-due to ignorance; iddha-kindled; manyuḥ-his anger; śucā-by sorrow; arpitaḥ-overcome.

In this way, the child passes through his childhood, suffering different kinds of distress, and attains boyhood. In boyhood also he suffers pain over desires to get things he can never achieve. And thus, due to ignorance, he becomes angry and sorry.

From birth to the end of five years of age is called childhood. After five years up to the end of the fifteenth year is called paugaṇḍa. At sixteen years of age, youth begins. The distresses of childhood are already explained, but when the child attains boyhood he is enrolled in a school which he does not like. He wants to play, but he is forced to go to school and study and take responsibility for passing examinations. Another kind of distress is that he wants to get some things with which to play, but circumstances may be such that he is not able to attain them, and he thus becomes aggrieved and feels pain. In one word, he is unhappy, even in his boyhood, just as he was unhappy in his childhood, what to speak of youth. Boys are apt to create so many artificial demands for playing, and when they do not attain satisfaction they become furious with anger, and the result is suffering.

TEXT 29

saha dehena mānena

vardhamānena manyunā

karoti vigrahaṁ kāmī

kāmiṣv antāya cātmanaḥ

SYNONYMS

saha-with; dehena-the body; mānena-with false prestige; vardhamānena-increasing; manyunā-on account of anger; karoti-he creates; vigraham-enmity; kāmī-the lusty person; kāmiṣu-towards other lusty people; antāya-for destruction; ca-and; ātmanaḥ-of his soul.

With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.

In Bhagavad-gītā, Third Chapter, verse 36, Arjuna inquired from Kṛṣṇa about the cause of a living being's lust. It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy? In reply to this question, Lord Kṛṣṇa said that it is lust which causes a living entity to glide down from his exalted position to the abominable condition of material existence. This lust circumstantially changes into anger. Both lust and anger stand on the platform of the mode of passion. Lust is actually the product of the mode of passion, and in the absence of satisfaction of lust, the same desire transforms into anger on the platform of ignorance. When ignorance covers the soul, it is the source of his degradation to the most abominable condition of hellish life.

To raise oneself from hellish life to the highest position of spiritual understanding is to transform this lust into love of Kṛṣṇa. Śrī Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sampradāya, said, kāma kṛṣṇa-karmārpaṇe: due to our lust, we want many things for our sense gratification, but the same lust can be transformed in a purified way so that we want everything for the satisfaction of the Supreme Personality of Godhead. Anger also can be utilized towards a person who is atheistic or who is envious of the Personality of Godhead. As we have fallen into this material existence because of our lust and anger, the same two qualities can be utilized for the purpose of advancing in Kṛṣṇa consciousness, and one can elevate himself again to his former pure, spiritual position. Śrīla Rūpa Gosvāmī has therefore recommended that because in material existence we have so many objects of sense gratification, which we need for the maintenance of the body, we should use all of them without attachment, for the purpose of satisfying the senses of Kṛṣṇa; that is actual renunciation.

TEXT 30

bhūtaiḥ pañcabhir ārabdhe

dehe dehy abudho 'sakṛt

ahaṁ mamety asad-grāhaḥ

karoti kumatir matim

SYNONYMS

bhūtaiḥ-by material elements; pañcabhiḥ-five; ārabdhe-made; dehe-in the body; dehī-the living entity; abudhaḥ-ignorant; asakṛt-constantly; aham-I; mama-mine; iti-thus; asat-nonpermanent things; grāhaḥ-accepting; karoti-he does; ku-matiḥ-being foolish; matim-thought.

By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region.

The expansion of ignorance is explained in this verse. The first ignorance is to identify one's material body, which is made of five elements, as the self, and the second is to accept something as one's own due to a bodily connection. In this way, ignorance expands. The living entity is eternal, but because of his accepting nonpermanent things, misidentifying his interest, he is put into ignorance, and therefore he suffers material pangs.

TEXT 31

tad-arthaṁ kurute karma

yad-baddho yāti saṁsṛtim

yo 'nuyāti dadat kleśam

avidyā-karma-bandhanaḥ

SYNONYMS

tat-artham-for the sake of the body; kurute-he performs; karma-actions; yat-baddhaḥ-bound by which; yāti-he goes; saṁsṛtim-to repeated birth and death; yaḥ-which body; anuyāti-follows; dadat-giving; kleśam-misery; avidyā-by ignorance; karma-by fruitive activities; bandhanaḥ-the cause of bondage.

For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death.

In Bhagavad-gītā it is said that one has to work to satisfy Yajña, or Viṣṇu, for any work done without the purpose of satisfying the Supreme Personality of Godhead is a cause of bondage. In the conditioned state a living entity, accepting his body as himself, forgets his eternal relationship with the Supreme Personality of Godhead and acts on the interest of his body. He takes the body as himself, his bodily expansions as his kinsmen, and the land from which his body is born as worshipable. In this way he performs all sorts of misconceived activities, which lead to his perpetual bondage in repetition of birth and death in various species.

In modern civilization, the so-called social, national and government leaders mislead people more and more, under the bodily conception of life, with the result that all the leaders, with their followers, are gliding down to hellish conditions birth after birth. An example is given in Śrīmad-Bhāgavatam. Andhā yathāndhair upanīyamānāḥ: when a blind man leads several other blind men, the result is that all of them fall down in a ditch. This is actually happening. There are many leaders to lead the ignorant public, but because every one of them is bewildered by the bodily conception of life, there is no peace and prosperity in human society. So-called yogīs who perform various bodily feats are also in the same category as such ignorant people because the haṭha-yoga system is especially recommended for persons who are grossly implicated in the bodily conception. The conclusion is that as long as one is fixed in the bodily conception, he has to suffer birth and death.

TEXT 32

yady asadbhiḥ pathi punaḥ

śiśnodara-kṛtodyamaiḥ

āsthito ramate jantus

tamo viśati pūrvavat

SYNONYMS

yadi-if; asadbhiḥ-with the unrighteous; pathi-on the path; punaḥ-again; śiśna-for the genitals; udara-for the stomach; kṛta-done; udyamaiḥ-whose endeavors; āsthitaḥ-associating; ramate-enjoys; jantuḥ-the living entity; tamaḥ-darkness; viśati-enters; pūrva-vat-as before.

If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before.

It has been explained that the conditioned soul is put into the Andha-tāmisra and Tāmisra hellish conditions, and after suffering there he gets a hellish body like the dog's or hog's. After several such births, he again comes into the form of a human being. How the human being is born is also described by Kapiladeva. The human being develops in the mother's abdomen and suffers there and comes out again. After all these sufferings, if he gets another chance in a human body and wastes his valuable time in the association of persons who are concerned with sexual life and palatable dishes, then naturally he again glides down to the same Andha-tāmisra and Tāmisra hells.

Generally, people are concerned with the satisfaction of the tongue and the satisfaction of the genitals. That is material life. Material life means eat, drink, be merry and enjoy, with no concern for understanding one's spiritual identity and the process of spiritual advancement. Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life. It is said, therefore, that an intelligent man should give up such undesirable association and should always mix with saintly persons. When he is in association with saintly persons, all his doubts about the spiritual expansion of life are eradicated, and he makes tangible progress on the path of spiritual understanding. It is also sometimes found that people are very much addicted to a particular type of religious faith. Hindus, Muslims and Christians are faithful in their particular type of religion, and they go to the church, temple or mosque, but unfortunately they cannot give up the association of persons who are too much addicted to sex life and satisfaction of the palate. Here it is clearly said that one may officially be a very religious man, but if he associates with such persons, then he is sure to slide down to the darkest region of hell.

TEXT 33

satyaṁ śaucaṁ dayā maunaṁ

buddhiḥ śrīr hrīr yaśaḥ kṣamā

śamo damo bhagaś ceti

yat-saṅgād yāti saṅkṣayam

SYNONYMS

satyam-truthfulness; śaucam-cleanliness; dayā-mercy; maunam-gravity; buddhiḥ-intelligence; śrīḥ-prosperity; hrīḥ-shyness; yaśaḥ-fame; kṣamā-forgiveness; śamaḥ-control of the mind; damaḥ-control of the senses; bhagaḥ-fortune; ca-and; iti-thus; yat-saṅgāt-from association with whom; yāti saṅkṣayam-are destroyed.

He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.

Those who are too addicted to sex life cannot understand the purpose of the Absolute Truth, nor can they be clean in their habits, not to mention showing mercy to others. They cannot remain grave, and they have no interest in the ultimate goal of life. The ultimate goal of life is Kṛṣṇa, or Viṣṇu, but those who are addicted to sex life cannot understand that their ultimate interest is Kṛṣṇa consciousness. Such people have no sense of decency, and even in public streets or public parks they embrace each other just like cats and dogs and pass it off in the name of love-making. Such unfortunate creatures can never become materially prosperous. Behavior like that of cats and dogs keeps them in the position of cats and dogs. They cannot improve any material condition, not to speak of becoming famous. Such foolish persons may even make a show of so-called yoga, but they are unable to control the senses and mind, which is the real purpose of yoga practice. Such people can have no opulence in their lives. In a word, they are very unfortunate.

TEXT 34

teṣv aśānteṣu mūḍheṣu

khaṇḍitātmasv asādhuṣu

saṅgaṁ na kuryāc chocyeṣu

yoṣit-krīḍā-mṛgeṣu ca

SYNONYMS

teṣu-with those; aśānteṣu-coarse; mūḍheṣu-fools; khaṇḍita-ātmasu-bereft of self-realization; asādhuṣu-wicked; saṅgam-association; na-not; kuryāt-one should make; śocyeṣu-pitiable; yoṣit-of women; krīḍā-mṛgeṣu-dancing dogs; ca-and.

One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman.

The restriction of association with such foolish persons is especially meant for those who are in the line of advancement in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness involves developing the qualities of truthfulness, cleanliness, mercy, gravity, intelligence in spiritual knowledge, simplicity, material opulence, fame, forgiveness, and control of the mind and the senses. All these qualities are to be manifested with the progress of Kṛṣṇa consciousness, but if one associates with a śūdra, a foolish person who is like a dancing dog in the hands of a woman, then he cannot make any progress. Lord Caitanya has advised that any person who is engaged in Kṛṣṇa consciousness and who desires to pass beyond material nescience must not associate himself with women or with persons interested in material enjoyment. For a person seeking advancement in Kṛṣṇa consciousness, such association is more dangerous than suicide.

TEXT 35

na tathāsya bhaven moho

bandhaś cānya-prasaṅgataḥ

yoṣit-saṅgād yathā puṁso

yathā tat-saṅgi-saṅgataḥ

SYNONYMS

na-not; tathā-in that manner; asya-of this man; bhavet-may arise; mohaḥ-infatuation; bandhaḥ-bondage; ca-and; anya-prasaṅgataḥ-from attachment to any other object; yoṣit-saṅgāt-from attachment to women; yathā-as; puṁsaḥ-of a man; yathā-as; tat-saṅgi-of men who are fond of women; saṅgataḥ-from the fellowship.

The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.

Attachment to women is so contaminating that one becomes attached to the condition of material life not only by the association of women but by the contaminated association of persons who are too attached to them. There are many reasons for our conditional life in the material world, but the topmost of all such causes is the association of women, as will be confirmed in the following stanzas.

In Kali-yuga, association with women is very strong. In every step of life, there is association with women. If a person goes to purchase something, the advertisements are full of pictures of women. The physiological attraction for women is very great, and therefore people are very slack in spiritual understanding. The Vedic civilization, being based on spiritual understanding, arranges association with women very cautiously. Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vānaprastha) and the fourth order (sannyāsa) are strictly prohibited from female association. Only in one order, the householder, is there license to mix with women under restricted conditions. In other words, attraction for woman's association is the cause of the material conditional life, and anyone interested in being freed from this conditional life must detach himself from the association of women.

TEXT 36

prajāpatiḥ svāṁ duhitaraṁ

dṛṣṭvā tad-rūpa-dharṣitaḥ

rohid-bhūtāṁ so 'nvadhāvad

ṛkṣa-rūpī hata-trapaḥ

SYNONYMS

prajā-patiḥ-Lord Brahmā; svām-his own; duhitaram-daughter; dṛṣṭvā-having seen; tat-rūpa-by her charms; dharṣitaḥ-bewildered; rohit-bhūtām-to her in the form of a deer; saḥ-he; anvadhāvat-ran; ṛkṣa-rūpī-in the form of a stag; hata-bereft of; trapaḥ-shame.

At the sight of his own daughter, Brahmā was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.

Lord Brahmā's being captivated by the charms of his daughter and Lord Śiva's being captivated by the Mohinī form of the Lord are specific instances which instruct us that even great demigods like Brahmā and Lord Śiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kṛṣṇa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.

TEXT 37

tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu

ko nv akhaṇḍita-dhīḥ pumān

ṛṣiṁ nārāyaṇam ṛte

yoṣin-mayyeha māyayā

SYNONYMS

tat-by Brahmā; sṛṣṭa-sṛṣṭa-sṛṣṭeṣu-amongst all living entities begotten; kaḥ-who; nu-indeed; akhaṇḍita-not distracted; dhīḥ-his intelligence; pumān-male; ṛṣim-the sage; nārāyaṇam-Nārāyaṇa; ṛte-except; yoṣit-mayyā-in the form of a woman; iha-here; māyayā-by māyā.

Amongst all kinds of living entities begotten by Brahmā, namely men, demigods and animals, none but the sage Nārāyaṇa is immune to the attraction of māyā in the form of woman.

The first living creature is Brahmā himself, and from him were created sages like Marīci, who in their turn created Kaśyapa Muni and others, and Kaśyapa Muni and the Manus created different demigods and human beings, etc. But there is none among them who is not attracted by the spell of māyā in the form of woman. Throughout the entire material world, beginning from Brahmā down to the small, insignificant creatures like the ant, everyone is attracted by sex life. That is the basic principle of this material world. Lord Brahmā's being attracted by his daughter is the vivid example that no one is exempt from sexual attraction to woman. Woman, therefore, is the wonderful creation of māyā to keep the conditioned soul in shackles.

TEXT 38

balaṁ me paśya māyāyāḥ

strī-mayyā jayino diśām

yā karoti padākrāntān

bhrūvi-jṛmbheṇa kevalam

SYNONYMS

balam-the strength; me-My; paśya-behold; māyāyāḥ-of māyā; strī-mayyāḥ-in the shape of a woman; jayinaḥ-conquerors; diśām-of all directions; yā-who; karoti-makes; pada-ākrāntān-following at her heels; bhrūvi-of her eyebrows; jṛmbheṇa-by the movement; kevalam-merely.

Just try to understand the mighty strength of My māyā in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip.

There are many instances in the history of the world of a great conqueror's being captivated by the charms of a Cleopatra. One has to study the captivating potency of woman, and man's attraction for that potency. From what source was this generated? According to Vedānta-sūtra, we can understand that everything is generated from the Supreme Personality of Godhead. It is enunciated there, janmādy asya yataḥ [SB 1.1.1]. This means that the Supreme Personality of Godhead, or the Supreme Person, Brahman, the Absolute Truth, is the source from whom everything emanates. The captivating power of woman, and man's susceptibility to such attraction, must also exist in the Supreme Personality of Godhead in the spiritual world and must be represented in the transcendental pastimes of the Lord.

The Lord is the Supreme Person, the supreme male. As a common male wants to be attracted by a female, that propensity similarly exists in the Supreme Personality of Godhead. He also wants to be attracted by the beautiful features of a woman. Now the question is, if He wants to be captivated by such womanly attraction, would He be attracted by any material woman? It is not possible. Even persons who are in this material existence can give up womanly attraction if they are attracted by the Supreme Brahman. Such was the case with Haridāsa Ṭhākura. A beautiful prostitute tried to attract him in the dead of night, but since he was situated in devotional service, in transcendental love of Godhead, Haridāsa Ṭhākura was not captivated. Rather, he turned the prostitute into a great devotee by his transcendental association. This material attraction, therefore, certainly cannot attract the Supreme Lord. When He wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency. Thus the tendency to be attracted by womanly beauty is natural because it exists in the spiritual world. In the material world it is reflected pervertedly, and therefore there are so many inebrieties.

Instead of being attracted by material beauty, if one is accustomed to be attracted by the beauty of Rādhārāṇī and Kṛṣṇa, then the statement of Bhagavad-gītā, paraṁ dṛṣṭvā nivartate, holds true. When one is attracted by the transcendental beauty of Rādhā and Kṛṣṇa, he is no longer attracted by material feminine beauty. That is the special significance of Rādhā-Kṛṣṇa worship. That is testified to by Yāmunācārya. He says, "Since I have become attracted by the beauty of Rādhā and Kṛṣṇa, when there is attraction for a woman or a memory of sex life with a woman, I at once spit on it, and my face turns in disgust." When we are attracted by Madana-mohana and the beauty of Kṛṣṇa and His consorts, then the shackles of conditioned life, namely the beauty of a material woman, cannot attract us.

TEXT 39

saṅgaṁ na kuryāt pramadāsu jātu

yogasya pāraṁ param ārurukṣuḥ

mat-sevayā pratilabdhātma-lābho

vadanti yā niraya-dvāram asya

SYNONYMS

saṅgam-association; na-not; kuryāt-one should make; pramadāsu-with women; jātu-ever; yogasya-of yoga; pāram-culmination; param-topmost; ārurukṣuḥ-one who aspires to reach; mat-sevayā-by rendering service unto Me; pratilabdha-obtained; ātma-lābhaḥ-self-realization; vadanti-they say; yāḥ-which women; niraya-to hell; dvāram-the gateway; asya-of the advancing devotee.

One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.

The culmination of yoga is full Kṛṣṇa consciousness. This is affirmed in Bhagavad-gītā: a person who is always thinking of Kṛṣṇa in devotion is the topmost of all yogīs. And in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam, it is also stated that when one becomes freed from material contamination by rendering devotional service unto the Supreme Personality of Godhead, he can at that time understand the science of God.

Here the word pratilabdhātma-lābhaḥ occurs. Ātmā means "self," and lābha means "gain." Generally, conditioned souls have lost their ātmā, or self, but those who are transcendentalists have realized the self. It is directed that such a self-realized soul who aspires to the topmost platform of yogic perfection should not associate with young women. In the modern age, however, there are so many rascals who recommend that while one has genitals he should enjoy women as much as he likes, and at the same time he can become a yogī. In no standard yoga system is the association of women accepted. It is clearly stated here that the association of women is the gateway to hellish life. The association of woman is very much restricted in the Vedic civilization. Out of the four social divisions, the brahmacārī, vānaprastha and the sannyāsī-three orders-are strictly prohibited from the association of women; only the gṛhasthas, or householders, are given license to have an intimate relationship with a woman, and that relationship is also restricted for begetting nice children. If, however, one wants to stick to continued existence in the material world, he may indulge in female association unrestrictedly.

TEXT 40

yopayāti śanair māyā

yoṣid deva-vinirmitā

tām īkṣetātmano mṛtyuṁ

tṛṇaiḥ kūpam ivāvṛtam

SYNONYMS

yā-she who; upayāti-approaches; śanaiḥ-slowly; māyā-representation of māyā; yoṣit-woman; deva-by the Lord; vinirmitā-created; tām-her; īkṣeta-one must regard; ātmanaḥ-of the soul; mṛtyum-death; tṛṇaiḥ-with grass; kūpam-a well; iva-like; āvṛtam-covered.

The woman, created by the Lord, is the representation of māyā, and one who associates with such māyā by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.

Sometimes it happens that a rejected well is covered by grass, and an unwary traveler who does not know of the existence of the well falls down, and his death is assured. Similarly, association with a woman begins when one accepts service from her, because woman is especially created by the Lord to give service to man. By accepting her service, a man is entrapped. If he is not intelligent enough to know that she is the gateway to hellish life, he may indulge in her association very liberally. This is restricted for those who aspire to ascend to the transcendental platform. Even fifty years ago in Hindu society, such association was restricted. A wife could not see her husband during the daytime. Householders even had different residential quarters. The internal quarters of a residential house were for the woman, and the external quarters were for the man. Acceptance of service rendered by a woman may appear very pleasing, but one should be very cautious in accepting such service because it is clearly said that woman is the gateway to death, or forgetfulness of one's self. She blocks the path of spiritual realization.

TEXT 41

yāṁ manyate patiṁ mohān

man-māyām ṛṣabhāyatīm

strītvaṁ strī-saṅgataḥ prāpto

vittāpatya-gṛha-pradam

SYNONYMS

yām-which; manyate-she thinks; patim-her husband; mohāt-due to illusion; mat-māyām-My māyā; ṛṣabha-in the form of a man; āyatīm-coming; strītvam-the state of being a woman; strī-saṅgataḥ-from attachment to a woman; prāptaḥ-obtained; vitta-wealth; apatya-progeny; gṛha-house; pradam-bestowing.

A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon māyā in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.

From this verse it appears that a woman is also supposed to have been a man in his (her) previous life, and due to his attachment to his wife, he now has the body of a woman. Bhagavad-gītā confirms this; a man gets his next life's birth according to what he thinks of at the time of death. If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in the next life. In the Hindu scriptures, therefore, woman's chastity and devotion to man is greatly emphasized. A woman's attachment to her husband may elevate her to the body of a man in her next life, but a man's attachment to a woman will degrade him, and in his next life he will get the body of a woman. We should always remember, as it is stated in Bhagavad-gītā, that both the gross and subtle material bodies are dresses; they are the shirt and coat of the living entity. To be either a woman or a man only involves one's bodily dress. The soul in nature is actually the marginal energy of the Supreme Lord. Every living entity, being classified as energy, is supposed to be originally a woman, or one who is enjoyed. In the body of a man there is a greater opportunity to get out of the material clutches; there is less opportunity in the body of a woman. In this verse it is indicated that the body of a man should not be misused through forming an attachment to women and thus becoming too entangled in material enjoyment, which will result in getting the body of a woman in the next life. A woman is generally fond of household prosperity, ornaments, furniture and dresses. She is satisfied when the husband supplies all these things sufficiently. The relationship between man and woman is very complicated, but the substance is that one who aspires to ascend to the transcendental stage of spiritual realization should be very careful in accepting the association of a woman. In the stage of Kṛṣṇa consciousness, however, such restriction of association may be slackened because if a man's and woman's attachment is not to each other but to Kṛṣṇa, then both of them are equally eligible to get out of the material entanglement and reach the abode of Kṛṣṇa. As it is confirmed in Bhagavad-gītā, anyone who seriously takes to Kṛṣṇa consciousness-whether in the lowest species of life or a woman or of the less intelligent classes, such as the mercantile or laborer class-will go back home, back to Godhead, and reach the abode of Kṛṣṇa. A man should not be attached to a woman, nor should a woman be attached to a man. Both man and woman should be attached to the service of the Lord. Then there is the possibility of liberation from material entanglement for both of them.

TEXT 42

tām ātmano vijānīyāt

paty-apatya-gṛhātmakam

daivopasāditaṁ mṛtyuṁ

mṛgayor gāyanaṁ yathā

SYNONYMS

tām-the Lord's māyā; ātmanaḥ-of herself; vijānīyāt-she should know; pati-husband; apatya-children; gṛha-house; ātmakam-consisting of; daiva-by the authority of the Lord; upasāditam-brought about; mṛtyum-death; mṛgayoḥ-of the hunter; gāyanam-the singing; yathā-as.

A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.

In these instructions of Lord Kapiladeva it is explained that not only is woman the gateway to hell for man, but man is also the gateway to hell for woman. It is a question of attachment. A man becomes attached to a woman because of her service, her beauty and many other assets, and similarly a woman becomes attached to a man for his giving her a nice place to live, ornaments, dress and children. It is a question of attachment for one another. As long as either is attached to the other for such material enjoyment, the woman is dangerous for the man, and the man is also dangerous for the woman. But if the attachment is transferred to Kṛṣṇa, both of them become Kṛṣṇa conscious, and then marriage is very nice. Śrīla Rūpa Gosvāmī therefore recommends:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

(Bhakti-rasāmṛta-sindhu 1.2.255)

Man and woman should live together as householders in relationship with Kṛṣṇa, only for the purpose of discharging duties in the service of Kṛṣṇa. Engage the children, engage the wife and engage the husband, all in Kṛṣṇa conscious duties, and then all these bodily or material attachments will disappear. Since the via medium is Kṛṣṇa, the consciousness is pure, and there is no possibility of degradation at any time.

TEXT 43

dehena jīva-bhūtena

lokāl lokam anuvrajan

bhuñjāna eva karmāṇi

karoty avirataṁ pumān

SYNONYMS

dehena-on account of the body; jīva-bhūtena-possessed by the living entity; lokāt-from one planet; lokam-to another planet; anuvrajan-wandering; bhuñjānaḥ-enjoying; eva-so; karmāṇi-fruitive activities; karoti-he does; aviratam-incessantly; pumān-the living entity.

Due to his particular type of body, the materialistic living entity wanders from one planet to another, following fruitive activities. In this way, he involves himself in fruitive activities and enjoys the result incessantly.

When the living entity is encaged in the material body, he is called jīva-bhūta, and when he is free from the material body he is called brahma-bhūta. By changing his material body birth after birth, he travels not only in the different species of life, but also from one planet to another. Lord Caitanya says that the living entities, bound up by fruitive activities, are wandering in this way throughout the whole universe, and if by some chance or by pious activities they get in touch with a bona fide spiritual master, by the grace of Kṛṣṇa, then they get the seed of devotional service. After getting this seed, if one sows it within his heart and pours water on it by hearing and chanting, the seed grows into a big plant, and there are fruits and flowers which the living entity can enjoy, even in this material world. That is called the brahma-bhūta stage. In his designated condition, a living entity is called materialistic, and upon being freed from all designations, when he is fully Kṛṣṇa conscious, engaged in devotional service, he is called liberated. Unless one gets the opportunity to associate with a bona fide spiritual master by the grace of the Lord, there is no possibility of one's liberation from the cycle of birth and death in the different species of life and through the different grades of planets.

TEXT 44

jīvo hy asyānugo deho

bhūtendriya-mano-mayaḥ

tan-nirodho 'sya maraṇam

āvirbhāvas tu sambhavaḥ

SYNONYMS

jīvaḥ-the living entity; hi-indeed; asya-of him; anugaḥ-suitable; dehaḥ-body; bhūta-gross material elements; indriya-senses; manaḥ-mind; mayaḥ-made of; tat-of the body; nirodhaḥ-destruction; asya-of the living entity; maraṇam-death; āvirbhāvaḥ-manifestation; tu-but; sambhavaḥ-birth.

In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.

From time immemorial, the living entity travels in the different species of life and the different planets, almost perpetually. This process is explained in Bhagavad-gītā. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: [Bg. 18.61] under the spell of māyā, everyone is wandering throughout the universe on the carriage of the body offered by the material energy. Materialistic life involves a series of actions and reactions. It is a long film spool of actions and reactions, and one life-span is just a flash in such a reactionary show. When a child is born, it is to be understood that his particular type of body is the beginning of another set of activities, and when an old man dies, it is to be understood that one set of reactionary activities is finished.

We can see that because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere. One who is carrying pious activity with him is given a chance to take his birth in a rich or pious family, and one who is carrying impious activity is given a chance to take birth in a lower, poor family. The change of body means a change to a different field of activities. Similarly, when the body of the boy changes into that of a youth, the boyish activities change into youthful activities.

It is clear that a particular body is given to the living entity for a particular type of activity. This process is going on perpetually, from a time which is impossible to trace out. Vaiṣṇava poets say, therefore, anādi karama-phale, which means that these actions and reactions of one's activity cannot be traced, for they may even continue from the last millennium of Brahmā's birth to the next millennium. We have seen the example in the life of Nārada Muni. In one millennium he was the son of a maidservant, and in the next millennium he became a great sage.

TEXTS 45–46

dravyopalabdhi-sthānasya

dravyekṣāyogyatā yadā

tat pañcatvam ahaṁ-mānād

utpattir dravya-darśanam

yathākṣṇor dravyāvayava-

darśanāyogyatā yadā

tadaiva cakṣuṣo draṣṭur

draṣṭṛtvāyogyatānayoḥ

SYNONYMS

dravya-of objects; upalabdhi-of perception; sthānasya-of the place; dravya-of objects; īkṣā-of perception; ayogyatā-incapability; yadā-when; tat-that; pañcatvam-death; aham-mānāt-from the misconception of "I"; utpattiḥ-birth; dravya-the physical body; darśanam-viewing; yathā-just as; akṣṇoḥ-of the eyes; dravya-of objects; avayava-parts; darśana-of seeing; ayogyatā-incapability; yadā-when; tadā-then; eva-indeed; cakṣuṣaḥ-of the sense of sight; draṣṭuḥ-of the seer; draṣṭṛtva-of the faculty of seeing; ayogyatā-incapability; anayoḥ-of both of these.

When the eyes lose their power to see color or form due to morbid affliction of the optic nerve, the sense of sight becomes deadened. The living entity, who is the seer of both the eyes and the sight, loses his power of vision. In the same way, when the physical body, the place where perception of objects occurs, is rendered incapable of perceiving, that is known as death. When one begins to view the physical body as one's very self, that is called birth.

When one says, "I see," this means that he sees with his eyes or with his spectacles; he sees with the instrument of sight. If the instrument of sight is broken or becomes diseased or incapable of acting, then he, as the seer, also ceases to act. Similarly, in this material body, at the present moment the living soul is acting, and when the material body, due to its incapability to function, ceases, he also ceases to perform his reactionary activities. When one's instrument of action is broken and cannot function, that is called death. Again, when one gets a new instrument for action, that is called birth. This process of birth and death is going on at every moment, by constant bodily change. The final change is called death, and acceptance of a new body is called birth. That is the solution to the question of birth and death. Actually, the living entity has neither birth nor death, but is eternal. As confirmed in Bhagavad-gītā, na hanyate hanyamāne śarīre: [Bg. 2.20] the living entity never dies, even after the death or annihilation of this material body.

TEXT 47

tasmān na kāryaḥ santrāso

na kārpaṇyaṁ na sambhramaḥ

buddhvā jīva-gatiṁ dhīro

mukta-saṅgaś cared iha

SYNONYMS

tasmāt-on account of death; na-not; kāryaḥ-should be done; santrāsaḥ-horror; na-not; kārpaṇyam-miserliness; na-not; sambhramaḥ-eagerness for material gain; buddhvā-realizing; jīva-gatim-the true nature of the living entity; dhīraḥ-steadfast; mukta-saṅgaḥ-free from attachment; caret-one should move about; iha-in this world.

Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.

A sane person who has understood the philosophy of life and death is very upset upon hearing of the horrible, hellish condition of life in the womb of the mother or outside of the mother. But one has to make a solution to the problems of life. A sane man should understand the miserable condition of this material body. Without being unnecessarily upset, he should try to find out if there is a remedy. The remedial measures can be understood when one associates with persons who are liberated. It must be understood who is actually liberated. The liberated person is described in Bhagavad-gītā: one who engages in uninterrupted devotional service to the Lord, having surpassed the stringent laws of material nature, is understood to be situated in Brahman.

The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Śaṅkarācārya that Nārāyaṇa is transcendental to this material creation. As such, when one actually engages in the service of the Lord in various forms, either Nārāyaṇa or Rādhā-Kṛṣṇa or Sītā-Rāma, he is understood to be on the platform of liberation. The Bhāgavatam also confirms that liberation means to be situated in one's constitutional position. Since a living entity is eternally the servitor of the Supreme Lord, when one seriously and sincerely engages in the transcendental loving service of the Lord, he is situated in the position of liberation. One should try to associate with a liberated person, and then the problems of life, namely birth and death, can be solved.

While discharging devotional service in full Kṛṣṇa consciousness, one should not be miserly. He should not unnecessarily show that he has renounced this world. Actually, renunciation is not possible. If one renounces his palatial building and goes to a forest, there is actually no renunciation, for the palatial building is the property of the Supreme Personality of Godhead and the forest is also the property of the Supreme Personality of Godhead. If he changes from one property to another, that does not mean that he renounces; he was never the proprietor of either the palace or the forest. Renunciation necessitates renouncing the false understanding that one can lord it over material nature. When one renounces this false attitude and renounces the puffed-up position that he is also God, that is real renunciation. Otherwise, there is no meaning of renunciation. Rūpa Gosvāmī advises that if one renounces anything which could be applied in the service of the Lord and does not use it for that purpose, that is called phalgu-vairāgya, insufficient or false renunciation. Everything belongs to the Supreme Personality of Godhead; therefore everything can be engaged in the service of the Lord; nothing should be used for one's sense gratification. That is real renunciation. Nor should one unnecessarily increase the necessities of the body. We should be satisfied with whatever is offered and supplied by Kṛṣṇa without much personal endeavor. We should spend our time executing devotional service in Kṛṣṇa consciousness. That is the solution to the problem of life and death.

TEXT 48

samyag-darśanayā buddhyā

yoga-vairāgya-yuktayā

māyā-viracite loke

caren nyasya kalevaram

SYNONYMS

samyak-darśanayā-endowed with right vision; buddhyā-through reason; yoga-by devotional service; vairāgya-by detachment; yuktayā-strengthened; māyā-viracite-arranged by māyā; loke-to this world; caret-one should move about; nyasya-relegating; kalevaram-the body.

Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world.

It is sometimes misunderstood that if one has to associate with persons engaged in devotional service, he will not be able to solve the economic problem. To answer this argument, it is described here that one has to associate with liberated persons not directly, physically, but by understanding, through philosophy and logic, the problems of life. It is stated here, samyag-darśanayā buddhyā: one has to see perfectly, and by intelligence and yogic practice one has to renounce this world. That renunciation can be achieved by the process recommended in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam.

The devotee's intelligence is always in touch with the Supreme Personality of Godhead. His attitude towards the material existence is one of detachment, for he knows perfectly well that this material world is a creation of illusory energy. Realizing himself to be part and parcel of the Supreme Soul, the devotee discharges his devotional service and is completely aloof from material action and reaction. Thus at the end he gives up his material body, or the material energy, and as pure soul he enters the kingdom of God.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Movements of the Living Entities."

Chapter Thirty-two

Entanglement in Fruitive Activities

TEXT 1

kapila uvāca

atha yo gṛha-medhīyān

dharmān evāvasan gṛhe

kāmam arthaṁ ca dharmān svān

dogdhi bhūyaḥ piparti tān

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; atha-now; yaḥ-the person who; gṛha-medhīyān-of the householders; dharmān-duties; eva-certainly; āvasan-living; gṛhe-at home; kāmam-sense gratification; artham-economic development; ca-and; dharmān-religious rituals; svān-his; dogdhi-enjoys; bhūyaḥ-again and again; piparti-performs; tān-them.

The Personality of Godhead said: The person who lives in the center of household life derives material benefits by performing religious rituals, and thereby he fulfills his desire for economic development and sense gratification. Again and again he acts the same way.

There are two kinds of householders. One is called the gṛhamedhī, and the other is called the gṛhastha. The objective of the gṛhamedhī is sense gratification, and the objective of the gṛhastha is self-realization. Here the Lord is speaking about the gṛhamedhī, or the person who wants to remain in this material world. His activity is to enjoy material benefits by performing religious rituals for economic development and thereby ultimately satisfy the senses. He does not want anything more. Such a person works very hard throughout his life to become very rich and eat very nicely and drink. By giving some charity for pious activity he can go to a higher planetary atmosphere in the heavenly planets in his next life, but he does not want to stop the repetition of birth and death and finish with the concomitant miserable factors of material existence. Such a person is called a gṛhamedhī.

A gṛhastha is a person who lives with family, wife, children and relatives but has no attachment for them. He prefers to live in family life rather than as a mendicant or sannyāsī, but his chief aim is to achieve self-realization, or to come to the standard of Kṛṣṇa consciousness. Here, however, Lord Kapiladeva is speaking about the gṛhamedhīs, who have made their aim the materialistically prosperous life, which they achieve by sacrificial ceremonies, by charities and by good work. They are posted in good positions, and since they know that they are using up their assets of pious activities, they again and again perform activities of sense gratification. It is said by Prahlāda Mahārāja, punaḥ punaś carvita-carvaṇānām: [SB 7.5.30] they prefer to chew the already chewed. Again and again they experience the material pangs, even if they are rich and prosperous, but they do not want to give up this kind of life.

TEXT 2

sa cāpi bhagavad-dharmāt

kāma-mūḍhaḥ parāṅ-mukhaḥ

yajate kratubhir devān

pitṝṁś ca śraddhayānvitaḥ

SYNONYMS

saḥ-he; ca api-moreover; bhagavat-dharmāt-from devotional service; kāma-mūḍhaḥ-infatuated by lust; parāk-mukhaḥ-having the face turned away; yajate-worships; kratubhiḥ-with sacrificial ceremonies; devān-the demigods; pitṝn-the forefathers; ca-and; śraddhayā-with faith; anvitaḥ-endowed.

Such persons are ever bereft of devotional service due to being too attached to sense gratification, and therefore, although they perform various kinds of sacrifices and take great vows to satisfy the demigods and forefathers, they are not interested in Kṛṣṇa consciousness, devotional service.

In Bhagavad-gītā (7.20) it is said that persons who worship demigods have lost their intelligence: kāmais tais tair hṛta jñānāḥ. They are much attracted to sense gratification, and therefore they worship the demigods. It is, of course, recommended in the Vedic scriptures that if one wants money, health or education, then he should worship the various demigods. A materialistic person has manifold demands, and thus there are manifold demigods to satisfy his senses. The gṛhamedhīs, who want to continue a prosperous materialistic way of life, generally worship the demigods or the forefathers by offering piṇḍa, or respectful oblations. Such persons are bereft of Kṛṣṇa consciousness and are not interested in devotional service to the Lord. This kind of so-called pious and religious man is the result of impersonalism. The impersonalists maintain that the Supreme Absolute Truth has no form and that one can imagine any form he likes for his benefit and worship in that way. Therefore the gṛhamedhīs or materialistic men say that they can worship any form of a demigod as worship of the Supreme Lord. Especially amongst the Hindus, those who are meat-eaters prefer to worship goddess Kālī because it is prescribed that one can sacrifice a goat before that goddess. They maintain that whether one worships the goddess Kālī or the Supreme Personality of Godhead Viṣṇu or any demigod, the destination is the same. This is first-class rascaldom, and such people are misled. But they prefer this philosophy. Bhagavad-gītā does not accept such rascaldom, and it is clearly stated that such methods are meant for persons who have lost their intelligence. The same judgment is confirmed here, and the word kāma-mūḍha, meaning one who has lost his sense or is infatuated by the lust of attraction for sense gratification, is used. Kāma-mūḍhas are bereft of Kṛṣṇa consciousness and devotional service and are infatuated by a strong desire for sense gratification. The worshipers of demigods are condemned both in Bhagavad-gītā and in Śrīmad-Bhāgavatam.

TEXT 3

tac-chraddhayākrānta-matiḥ

pitṛ-deva-vrataḥ pumān

gatvā cāndramasaṁ lokaṁ

soma-pāḥ punar eṣyati

SYNONYMS

tat-to the demigods and forefathers; śraddhayā-with reverence; ākrānta-overcome; matiḥ-his mind; pitṛ-to the forefathers; deva-to the demigods; vrataḥ-his vow; pumān-the person; gatvā-having gone; cāndramasam-to the moon; lokam-planet; soma-pāḥ-drinking soma juice; punaḥ-again; eṣyati-will return.

Such materialistic persons, attracted by sense gratification and devoted to the forefathers and demigods, can be elevated to the moon, where they drink an extract of the soma plant. They again return to this planet.

The moon is considered one of the planets of the heavenly kingdom. One can be promoted to this planet by executing different sacrifices recommended in the Vedic literature, such as pious activities in worshiping the demigods and forefathers with rigidity and vows. But one cannot remain there for a very long time. Life on the moon is said to last ten thousand years according to the calculation of the demigods. The demigods' time is calculated in such a way that one day (twelve hours) is equal to six months on this planet. It is not possible to reach the moon by any material vehicle like a sputnik, but persons who are attracted by material enjoyment can go to the moon by pious activities. In spite of being promoted to the moon, however, one has to come back to this earth again when the merits of his works in sacrifice are finished. This is also confirmed in Bhagavad-gītā (9.21): te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye martya-lokaṁ viśanti.

TEXT 4

yadā cāhīndra-śayyāyāṁ

śete 'nantāsano hariḥ

tadā lokā layaṁ yānti

ta ete gṛha-medhinām

SYNONYMS

yadā-when; ca-and; ahi-indra-of the king of snakes; śayyāyām-on the bed; śete-lies; ananta-āsanaḥ-He whose seat is Ananta Śeṣa; hariḥ-Lord Hari; tadā-then; lokāḥ-the planets; layam-unto dissolution; yānti-go; te ete-those very; gṛha-medhinām-of the materialistic householders.

All the planets of the materialistic persons, including all the heavenly planets, such as the moon, are vanquished when the Supreme Personality of Godhead, Hari, goes to His bed of serpents, which is known as Ananta Śeṣa.

The materially attached are very eager to promote themselves to the heavenly planets such as the moon. There are many heavenly planets to which they aspire just to achieve more and more material happiness by getting a long duration of life and the paraphernalia for sense enjoyment. But the attached persons do not know that even if one goes to the highest planet, Brahmaloka, destruction exists there also. In Bhagavad-gītā the Lord says that one can even go to the Brahmaloka, but still he will find the pangs of birth, death, disease and old age. Only by approaching the Lord's abode, the Vaikuṇṭhaloka, does one not take birth again in this material world. The gṛhamedhīs, or materialistic persons, however, do not like to use this advantage. They would prefer to transmigrate perpetually from one body to another, or from one planet to another. They do not want the eternal, blissful life in knowledge in the kingdom of God.

There are two kinds of dissolutions. One dissolution takes place at the end of the life of Brahmā. At that time all the planetary systems, including the heavenly systems, are dissolved in water and enter into the body of Garbhodakaśāyī Viṣṇu, who lies on the Garbhodaka Ocean on the bed of serpents, called Śeṣa. In the other dissolution, which occurs at the end of Brahmā's day, all the lower planetary systems are destroyed. When Lord Brahmā rises after his night, these lower planetary systems are again created. The statement in Bhagavad-gītā that persons who worship the demigods have lost their intelligence is confirmed in this verse. These less intelligent persons do not know that even if they are promoted to the heavenly planets, at the time of dissolution they themselves, the demigods and all their planets will be annihilated. They have no information that eternal, blissful life can be attained.

TEXT 5

ye sva-dharmān na duhyanti

dhīrāḥ kāmārtha-hetave

niḥsaṅgā nyasta-karmāṇaḥ

praśāntāḥ śuddha-cetasaḥ

SYNONYMS

ye-those who; sva-dharmān-their own occupational duties; na-do not; duhyanti-take advantage of; dhīrāḥ-intelligent; kāma-sense gratification; artha-economic development; hetave-for the sake of; niḥsaṅgāḥ-free from material attachment; nyasta-given up; karmāṇaḥ-fruitive activities; praśāntāḥ-satisfied; śuddha-cetasaḥ-of purified consciousness.

Those who are intelligent and are of purified consciousness are completely satisfied in Kṛṣṇa consciousness. Freed from the modes of material nature, they do not act for sense gratification; rather, since they are situated in their own occupational duties, they act as one is expected to act.

The first-class example of this type of man is Arjuna. Arjuna was a kṣatriya, and his occupational duty was to fight. Generally, kings fight to extend their kingdoms, which they rule for sense gratification. But as far as Arjuna is concerned, he declined to fight for his own sense gratification. He said that although he could get a kingdom by fighting with his relatives, he did not want to fight with them. But when he was ordered by Kṛṣṇa and convinced by the teachings of Bhagavad-gītā that his duty was to satisfy Kṛṣṇa, then he fought. Thus he fought not for his sense gratification but for the satisfaction of the Supreme Personality of Godhead.

Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature. Nyasta-karmāṇaḥ indicates that the results of their activities are given to the Supreme Personality of Godhead. Such persons appear to be acting on the platform of their respective duties, but such activities are not performed for personal sense gratification; rather, they are performed for the Supreme Person. Such devotees are called praśāntāḥ, which means "completely satisfied." Śuddha-cetasaḥ means Kṛṣṇa conscious; their consciousness has become purified. In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety. That is the difference between ordinary consciousness and Kṛṣṇa consciousness.

TEXT 6

nivṛtti-dharma-niratā

nirmamā nirahaṅkṛtāḥ

sva-dharmāptena sattvena

pariśuddhena cetasā

SYNONYMS

nivṛtti-dharma-in religious activities for detachment; niratāḥ-constantly engaged; nirmamāḥ-without a sense of proprietorship; nirahaṅkṛtāḥ-without false egoism; sva-dharma-by one's own occupational duties; āptena-executed; sattvena-by goodness; pariśuddhena-completely purified; cetasā-by consciousness.

By executing one's occupational duties, acting with detachment and without a sense of proprietorship or false egoism, one is posted in one's constitutional position by dint of complete purification of consciousness, and by thus executing so-called material duties he can easily enter into the kingdom of God.

Here the word nivṛtti-dharma-niratāḥ means "constantly engaging in executing religious activities for detachment." There are two kinds of religious performances. One is called pravṛtti-dharma, which means the religious activities performed by the gṛhamedhīs for elevation to higher planets or for economic prosperity, the final aim of which is sense gratification. Every one of us who has come to this material world has the sense of overlordship. This is called pravṛtti. But the opposite type of religious performance, which is called nivṛtti, is to act for the Supreme Personality of Godhead. Engaged in devotional service in Kṛṣṇa consciousness, one has no proprietorship claim, nor is one situated in the false egoism of thinking that he is God or the master. He always thinks himself the servant. That is the process of purifying consciousness. With pure consciousness only can one enter into the kingdom of God. Materialistic persons, in their elevated condition, can enter any one of the planets within this material world, but all are subjected to dissolution over and over again.

TEXT 7

sūrya-dvāreṇa te yānti

puruṣaṁ viśvato-mukham

parāvareśaṁ prakṛtim

asyotpatty-anta-bhāvanam

SYNONYMS

sūrya-dvāreṇa-through the path of illumination; te-they; yānti-approach; puruṣam-the Personality of Godhead; viśvataḥ-mukham-whose face is turned everywhere; para-avara-īśam-the proprietor of the spiritual and material worlds; prakṛtim-the material cause; asya-of the world; utpatti-of manifestation; anta-of dissolution; bhāvanam-the cause.

Through the path of illumination, such liberated persons approach the complete Personality of Godhead, who is the proprietor of the material and spiritual worlds and is the supreme cause of their manifestation and dissolution.

The word sūrya-dvāreṇa means "by the illuminated path," or through the sun planet. The illuminated path is devotional service. It is advised in the Vedas not to pass through the darkness, but to pass through the sun planet. It is also recommended here that by traversing the illuminated path one can be freed from the contamination of the material modes of nature; by that path one can enter into the kingdom where the completely perfect Personality of Godhead resides. The words puruṣaṁ viśvato-mukham mean the Supreme Personality of Godhead, who is all-perfect. All living entities other than the Supreme Personality of Godhead are very small, although they may be big by our calculation. Everyone is infinitesimal, and therefore in the Vedas the Supreme Lord is called the supreme eternal amongst all eternals. He is the proprietor of the material and spiritual worlds and the supreme cause of manifestation. Material nature is only the ingredient because actually the manifestation is caused by His energy. The material energy is also His energy; just as the combination of father and mother is the cause of childbirth, so the combination of the material energy and the glance of the Supreme Personality of Godhead is the cause of the manifestation of the material world. The efficient cause, therefore, is not matter, but the Lord Himself.

TEXT 8

dvi-parārdhāvasāne yaḥ

pralayo brahmaṇas tu te

tāvad adhyāsate lokaṁ

parasya para-cintakāḥ

SYNONYMS

dvi-parārdha-two parārdhas; avasāne-at the end of; yaḥ-which; pralayaḥ-death; brahmaṇaḥ-of Lord Brahmā; tu-indeed; te-they; tāvat-so long; adhyāsate-dwell; lokam-on the planet; parasya-of the Supreme; para-cintakāḥ-thinking of the Supreme Personality of Godhead.

Worshipers of the Hiraṇyagarbha expansion of the Personality of Godhead remain within this material world until the end of two parārdhas, when Lord Brahmā also dies.

One dissolution is at the end of Brahmā's day, and one is at the end of Brahmā's life. Brahmā dies at the end of two parārdhas, at which time the entire material universe is dissolved. Persons who are worshipers of Hiraṇyagarbha, the plenary expansion of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu, do not directly approach the Supreme Personality of Godhead in Vaikuṇṭha. They remain within this universe on Satyaloka or other higher planets until the end of the life of Brahmā. Then, with Brahmā, they are elevated to the spiritual kingdom.

The words parasya para-cintakāḥ mean "always thinking of the Supreme Personality of Godhead," or being always Kṛṣṇa conscious. When we speak of Kṛṣṇa, this refers to the complete category of viṣṇu-tattva. Kṛṣṇa includes the three puruṣa incarnations, namely Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, as well as all the incarnations taken together. This is confirmed in the Brahma-saṁhitā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: [Bs. 5.39] Lord Kṛṣṇa is perpetually situated with His many expansions, such as Rāma, Nṛsiṁha, Vāmana, Madhusūdana, Viṣṇu and Nārāyaṇa. He exists with all His plenary portions and the portions of His plenary portions, and each of them is as good as the Supreme Personality of Godhead. The words parasya para-cintakāḥ mean those who are fully Kṛṣṇa conscious. Such persons enter directly into the kingdom of God, the Vaikuṇṭha planets, or, if they are worshipers of the plenary portion Garbhodakaśāyī Viṣṇu, they remain within this universe until its dissolution, and after that they enter.

TEXT 9

kṣmāmbho-'nalānila-viyan-mana-indriyārtha-

bhūtādibhiḥ parivṛtaṁ pratisañjihīrṣuḥ

avyākṛtaṁ viśati yarhi guṇa-trayātmā

kālaṁ parākhyam anubhūya paraḥ svayambhūḥ

SYNONYMS

kṣmā-earth; ambhaḥ-water; anala-fire; anila-air; viyat-ether; manaḥ-mind; indriya-the senses; artha-the objects of the senses; bhūta-ego; ādibhiḥ-and so on; parivṛtam-covered by; pratisañjihīrṣuḥ-desiring to dissolve; avyākṛtam-the changeless spiritual sky; viśati-he enters; yarhi-at which time; guṇa-traya-ātmā-consisting of the three modes; kālam-the time; para-ākhyam-two parārdhas; anubhūya-after experiencing; paraḥ-the chief; svayambhūḥ-Lord Brahmā.

After experiencing the inhabitable time of the three modes of material nature, known as two parārdhas, Lord Brahmā closes the material universe, which is covered by layers of earth, water, air, fire, ether, mind, ego, etc., and goes back to Godhead.

The word avyākṛtam is very significant in this verse. The same meaning is stated in Bhagavad-gītā, in the word sanātana. This material world is vyākṛta, or subject to changes, and it finally dissolves. But after the dissolution of this material world, the manifestation of the spiritual world, the sanātana-dhāma, remains. That spiritual sky is called avyākṛta, that which does not change, and there the Supreme Personality of Godhead resides. When, after ruling over the material universe under the influence of the time element, Lord Brahmā desires to dissolve it and enter into the kingdom of God, others then enter with him.

TEXT 10

evaṁ paretya bhagavantam anupraviṣṭā

ye yogino jita-marun-manaso virāgāḥ

tenaiva sākam amṛtaṁ puruṣaṁ purāṇaṁ

brahma pradhānam upayānty agatābhimānāḥ

SYNONYMS

evam-thus; paretya-having gone a long distance; bhagavantam-Lord Brahmā; anupraviṣṭāḥ-entered; ye-those who; yoginaḥ-yogīs; jita-controlled; marut-the breathing; manasaḥ-the mind; virāgāḥ-detached; tena-with Lord Brahmā; eva-indeed; sākam-together; amṛtam-the embodiment of bliss; puruṣam-unto the personality of Godhead; purāṇam-the oldest; brahma pradhānam-the Supreme Brahman; upayānti-they go; agata-not gone; abhimānāḥ-whose false ego.

The yogīs who become detached from the material world by practice of breathing exercises and control of the mind reach the planet of Brahmā, which is far, far away. After giving up their bodies, they enter into the body of Lord Brahmā, and therefore when Brahmā is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogīs can also enter into the kingdom of God.

By perfecting their yogic practice, yogīs can reach the highest planet, Brahmaloka, or Satyaloka, and after giving up their material bodies, they can enter into the body of Lord Brahmā. Because they are not directly devotees of the Lord, they cannot get liberation directly. They have to wait until Brahmā is liberated, and only then, along with Brahmā, are they also liberated. It is clear that as long as a living entity is a worshiper of a particular demigod, his consciousness is absorbed in thoughts of that demigod, and therefore he cannot get direct liberation, or entrance into the kingdom of God, nor can he merge into the impersonal effulgence of the Supreme Personality of Godhead. Such yogīs or demigod worshipers are subjected to the chance of taking birth again when there is again creation.

TEXT 11

atha taṁ sarva-bhūtānāṁ

hṛt-padmeṣu kṛtālayam

śrutānubhāvaṁ śaraṇaṁ

vraja bhāvena bhāmini

SYNONYMS

atha-therefore; tam-the Supreme Personality of Godhead; sarva-bhūtānām-of all living entities; hṛt-padmeṣu-in the lotus hearts; kṛta-ālayam-residing; śruta-anubhāvam-whose glories you have heard; śaraṇam-unto the shelter; vraja-go; bhāvena-by devotional service; bhāmini-My dear mother.

Therefore, My dear mother, by devotional service take direct shelter of the Supreme Personality of Godhead, who is seated in everyone's heart.

One can attain direct contact with the Supreme Personality of Godhead in full Kṛṣṇa consciousness and revive one's eternal relationship with Him as lover, as Supreme Soul, as son, as friend or as master. One can reestablish the transcendental loving relationship with the Supreme Lord in so many ways, and that feeling is true oneness. The oneness of the Māyāvādī philosophers and the oneness of Vaiṣṇava philosophers are different. The Māyāvādī and Vaiṣṇava philosophers both want to merge into the Supreme, but the Vaiṣṇavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant.

In the transcendental world, the servant and master are one. That is the absolute platform. Although the relationship is servant and master, both the servant and the served stand on the same platform. That is oneness. Lord Kapila advised His mother that she did not need any indirect process. She was already situated in that direct process because the Supreme Lord had taken birth as her son. Actually, she did not need any further instruction because she was already in the perfectional stage. Kapiladeva advised her to continue in the same way. He therefore addressed His mother as bhāmini to indicate that she was already thinking of the Lord as her son. Devahūti is advised by Lord Kapila to take directly to devotional service, Kṛṣṇa consciousness, because without that consciousness one cannot become liberated from the clutches of māyā.

TEXTS 12–15

ādyaḥ sthira-carāṇāṁ yo

veda-garbhaḥ saharṣibhiḥ

yogeśvaraiḥ kumārādyaiḥ

siddhair yoga-pravartakaiḥ

bheda-dṛṣṭyābhimānena

niḥsaṅgenāpi karmaṇā

kartṛtvāt saguṇaṁ brahma

puruṣaṁ puruṣarṣabham

sa saṁsṛtya punaḥ kāle

kāleneśvara-mūrtinā

jāte guṇa-vyatikare

yathā-pūrvaṁ prajāyate

aiśvaryaṁ pārameṣṭhyaṁ ca

te 'pi dharma-vinirmitam

niṣevya punar āyānti

guṇa-vyatikare sati

SYNONYMS

ādyaḥ-the creator, Lord Brahmā; sthira-carāṇām-of the immobile and mobile manifestations; yaḥ-he who; veda-garbhaḥ-the repository of the Vedas; saha-along with; ṛṣibhiḥ-the sages; yoga-īśvaraiḥ-with great mystic yogīs; kumāra-ādyaiḥ-the Kumāras and others; siddhaiḥ-with the perfected living beings; yoga-pravartakaiḥ-the authors of the yoga system; bheda-dṛṣṭyā-because of independent vision; abhimānena-by misconception; niḥsaṅgena-nonfruitive; api-although; karmaṇā-by their activities; kartṛtvāt-from the sense of being a doer; sa-guṇam-possessing spiritual qualities; brahma-Brahman; puruṣam-the Personality of Godhead; puruṣa-ṛṣabham-the first puruṣa incarnation; saḥ-he; saṁsṛtya-having attained; punaḥ-again; kāle-at the time; kālena-by time; īśvara-mūrtinā-the manifestation of the Lord; jāte guṇa-vyatikare-when the interaction of the modes arises; yathā-as; pūrvam-previously; prajāyate-is born; aiśvaryam-opulence; pārameṣṭhyam-royal; ca-and; te-the sages; api-also; dharma-by their pious activities; vinirmitam-produced; niṣevya-having enjoyed; punaḥ-again; āyānti-they return; guṇa-vyatikare sati-when the interaction of the modes takes place.

My dear mother, someone may worship the Supreme Personality of Godhead with a special self-interest, but even demigods such as Lord Brahmā, great sages such as Sanat-kumāra and great munis such as Marīci have to come back to the material world again at the time of creation. When the interaction of the three modes of material nature begins, Brahmā, who is the creator of this cosmic manifestation and who is full of Vedic knowledge, and the great sages, who are the authors of the spiritual path and the yoga system, come back under the influence of the time factor. They are liberated by their nonfruitive activities and they attain the first incarnation of the puruṣa, but at the time of creation they come back in exactly the same forms and positions as they had previously.

That Brahmā becomes liberated is known to everyone, but he cannot liberate his devotees. Demigods like Brahmā and Lord Śiva cannot give liberation to any living entity. As it is confirmed in Bhagavad-gītā, only one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can be liberated from the clutches of māyā. Brahmā is called here ādyaḥ sthira-carāṇām. He is the original, first-created living entity, and after his own birth he creates the entire cosmic manifestation. He was fully instructed in the matter of creation by the Supreme Lord. Here he is called veda-garbha, which means that he knows the complete purpose of the Vedas. He is always accompanied by such great personalities as Marīci, Kaśyapa and the seven sages, as well as by great mystic yogīs, the Kumāras and many other spiritually advanced living entities, but he has his own interest, separate from the Lord's. Bheda-dṛṣṭyā means that Brahmā sometimes thinks that he is independent of the Supreme Lord, or he thinks of himself as one of the three equally independent incarnations. Brahmā is entrusted with creation, Viṣṇu maintains and Rudra, Lord Śiva, destroys. The three of them are understood to be incarnations of the Supreme Lord in charge of the three different material modes of nature, but none of them is independent of the Supreme Personality of Godhead. Here the word bheda-dṛṣṭyā occurs because Brahmā has a slight inclination to think that he is as independent as Rudra. Sometimes Brahmā thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahmā is independent. For this reason, after the destruction of this material world, when there is again creation by the interaction of the material modes of nature, Brahmā comes back. Although Brahmā reaches the Supreme Personality of Godhead as the first puruṣa incarnation, Mahā-Viṣṇu, who is full with transcendental qualities, he cannot stay in the spiritual world.

The specific significance of his coming back may be noted. Brahmā and the great ṛṣis and the great master of yoga (Śiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga. But still they have an inclination to try to become one with the Supreme, and therefore they have to come back. In the Śrīmad-Bhāgavatam it is accepted that as long as one thinks that he is equal with the Supreme Personality of Godhead, he is not completely purified or knowledgeable. In spite of going up to the first puruṣa-avatāra, Mahā-Viṣṇu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.

It is a great falldown on the part of the impersonalists to think that the Supreme Lord appears within a material body and that one should therefore not meditate upon the form of the Supreme but should meditate instead on the formless. For this particular mistake, even the great mystic yogīs or great stalwart transcendentalists also come back again when there is creation. All living entities other than the impersonalists and monists can directly take to devotional service in full Kṛṣṇa consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead. Such devotional service develops in the degrees of thinking of the Supreme Lord as master, as friend, as son and, at last, as lover. These distinctions in transcendental variegatedness must always be present.

TEXT 16

ye tv ihāsakta-manasaḥ

karmasu śraddhayānvitāḥ

kurvanty apratiṣiddhāni

nityāny api ca kṛtsnaśaḥ

SYNONYMS

ye-those who; tu-but; iha-in this world; āsakta-addicted; manasaḥ-whose minds; karmasu-to fruitive activities; śraddhayā-with faith; anvitāḥ-endowed; kurvanti-perform; apratiṣiddhāni-with attachment to the result; nityāni-prescribed duties; api-certainly; ca-and; kṛtsnaśaḥ-repeatedly.

Persons who are too addicted to this material world execute their prescribed duties very nicely and with great faith. They daily perform all such prescribed duties with attachment to the fruitive result.

In this and the following six verses, the Śrīmad-Bhāgavatam criticizes persons who are too materially attached. It is enjoined in the Vedic scriptures that those who are attached to the enjoyment of material facilities have to sacrifice and undergo certain ritualistic performances. They have to observe certain rules and regulations in their daily lives to be elevated to the heavenly planets. It is stated in this verse that such persons cannot be liberated at any time. Those who worship demigods with the consciousness that each and every demigod is a separate God cannot be elevated to the spiritual world, what to speak of persons who are simply attached to duties for the upliftment of their material condition.

TEXT 17

rajasā kuṇṭha-manasaḥ

kāmātmāno 'jitendriyāḥ

pitṝn yajanty anudinaṁ

gṛheṣv abhiratāśayāḥ

SYNONYMS

rajasā-by the mode of passion; kuṇṭha-full of anxieties; manasaḥ-their minds; kāma-ātmānaḥ-aspiring for sense gratification; ajita-uncontrolled; indriyāḥ-their senses; pitṝn-the forefathers; yajanti-they worship; anudinam-every day; gṛheṣu-in home life; abhirata-engaged; āśayāḥ-their minds.

Such persons, impelled by the mode of passion, are full of anxieties and always aspire for sense gratification due to uncontrolled senses. They worship the forefathers and are busy day and night improving the economic condition of their family, social or national life.

TEXT 18

trai-vargikās te puruṣā

vimukhā hari-medhasaḥ

kathāyāṁ kathanīyoru-

vikramasya madhudviṣaḥ

SYNONYMS

trai-vargikāḥ-interested in the three elevating processes; te-those; puruṣāḥ-persons; vimukhāḥ-not interested; hari-medhasaḥ-of Lord Hari; kathāyām-in the pastimes; kathanīya-worth chanting of; uru-vikramasya-whose excellent prowess; madhu-dviṣaḥ-the killer of the Madhu demon.

Such persons are called trai-vargika because they are interested in the three elevating processes. They are averse to the Supreme Personality of Godhead, who can give relief to the conditioned soul. They are not interested in the Supreme Personality's pastimes, which are worth hearing because of His transcendental prowess.

According to Vedic thought, there are four elevating principles, namely religiosity, economic development, sense gratification and liberation. Persons who are simply interested in material enjoyment make plans to execute prescribed duties. They are interested in the three elevating processes of religious rituals, economic elevation and sense enjoyment. By developing their economic condition, they can enjoy material life. Materialistic persons, therefore, are interested in those elevating processes, which are called trai-vargika. Trai means "three"; vargika means "elevating processes." Such materialistic persons are never attracted by the Supreme Personality of Godhead. Rather, they are antagonistic towards Him.

The Supreme Personality of Godhead is here described as hari-medhaḥ, or "He who can deliver one from the cycle of birth and death." Materialistic persons are never interested in hearing about the marvelous pastimes of the Lord. They think that they are fictions and stories and that the Supreme Godhead is also a man of material nature. They are not fit for advancing in devotional service, or Kṛṣṇa consciousness. Such materialistic persons are interested in newspaper stories, novels and imaginary dramas. The factual activities of the Lord, such as Lord Kṛṣṇa's acting in the Battle of Kurukṣetra, or the activities of the Pāṇḍavas, or the Lord's activities in Vṛndāvana or Dvārakā, are related in the Bhagavad-gītā and Śrīmad-Bhāgavatam, which are full of the activities of the Lord. But materialistic persons who engage in elevating their position in the material world are not interested in such activities of the Lord. They may be interested in the activities of a great politician or a great rich man of this world, but they are not interested in the transcendental activities of the Supreme Lord.

TEXT 19

nūnaṁ daivena vihatā

ye cācyuta-kathā-sudhām

hitvā śṛṇvanty asad-gāthāḥ

purīṣam iva viḍ-bhujaḥ

SYNONYMS

nūnam-certainly; daivena-by the order of the Lord; vihatāḥ-condemned; ye-those who; ca-also; acyuta-of the infallible Lord; kathā-stories; sudhām-nectar; hitvā-having given up; śṛṇvanti-they hear; asat-gāthāḥ-stories about materialistic persons; purīṣam-stool; iva-like; viṭ-bhujaḥ-stool-eaters (hogs).

Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons.

Everyone is addicted to hearing of the activities of another person, whether a politician or a rich man or an imaginary character whose activities are created in a novel. There are so many nonsensical literatures, stories and books of speculative philosophy. Materialistic persons are very interested in reading such literature, but when they are presented with genuine books of knowledge like Śrīmad-Bhāgavatam, Bhagavad-gītā, Viṣṇu Purāṇa or other scriptures of the world, such as the Bible and Koran, they are not interested. These persons are condemned by the supreme order as much as a hog is condemned. The hog is interested in eating stool. If the hog is offered some nice preparation made of condensed milk or ghee, he won't like it; he would prefer obnoxious, bad-smelling stool, which he finds very relishable. Materialistic persons are considered condemned because they are interested in hellish activities and not in transcendental activities. The message of the Lord's activities is nectar, and besides that message, any information in which we may be interested is actually hellish.

TEXT 20

dakṣiṇena pathāryamṇaḥ

pitṛ-lokaṁ vrajanti te

prajām anu prajāyante

śmaśānānta-kriyā-kṛtaḥ

SYNONYMS

dakṣiṇena-southern; pathā-by the path; aryamṇaḥ-of the sun; pitṛ-lokam-to Pitṛloka; vrajanti-go; te-they; prajām-their families; anu-along with; prajāyante-they take birth; śmaśāna-the crematorium; anta-to the end; kriyā-fruitive activities; kṛtaḥ-performing.

Such materialistic persons are allowed to go to the planet called Pitṛloka by the southern course of the sun, but they again come back to this planet and take birth in their own families, beginning again the same fruitive activities from birth to the end of life.

In Bhagavad-gītā, Ninth Chapter, verse 21, it is stated that such persons are elevated to the higher planetary systems. As soon as their lifetimes of fruitive activity are finished, they return to this planet, and thus they go up and come down. Those who are elevated to the higher planets again come back into the same family for which they had too much attachment; they are born, and the fruitive activities continue again until the end of life. There are different prescribed rituals from birth until the end of life, and they are very much attached to such activities.

TEXT 21

tatas te kṣīṇa-sukṛtāḥ

punar lokam imaṁ sati

patanti vivaśā devaiḥ

sadyo vibhraṁśitodayāḥ

SYNONYMS

tataḥ-then; te-they; kṣīṇa-exhausted; su-kṛtāḥ-results of their pious activities; punaḥ-again; lokam imam-to this planet; sati-O virtuous mother; patanti-fall; vivaśāḥ-helpless; devaiḥ-by higher arrangement; sadyaḥ-suddenly; vibhraṁśita-caused to fall; udayāḥ-their prosperity.

When the results of their pious activities are exhausted, they fall down by higher arrangement and again come back to this planet, just as any person raised to a high position sometimes all of a sudden falls.

It is sometimes found that a person elevated to a very high position in government service falls down all of a sudden, and no one can check him. Similarly, after finishing their period of enjoyment, foolish persons who are very much interested in being elevated to the position of president in higher planets also fall down to this planet. The distinction between the elevated position of a devotee and that of an ordinary person attracted to fruitive activities is that when a devotee is elevated to the spiritual kingdom he never falls down, whereas an ordinary person falls, even if he is elevated to the highest planetary system, Brahmaloka. It is confirmed in Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ) that even if one is elevated to a higher planet, he has to come down again. But Kṛṣṇa confirms in Bhagavad-gītā (8.16), mām upetya tu kaunteya punar janma na vidyate: "Anyone who attains My abode never comes back to this conditioned life of material existence."

TEXT 22

tasmāt tvaṁ sarva-bhāvena

bhajasva parameṣṭhinam

tad-guṇāśrayayā bhaktyā

bhajanīya-padāmbujam

SYNONYMS

tasmāt-therefore; tvam-you (Devahūti); sarva-bhāvena-with loving ecstasy; bhajasva-worship; parameṣṭhinam-the Supreme Personality of Godhead; tat-guṇa-the qualities of the Lord; āśrayayā-connected with; bhaktyā-by devotional service; bhajanīya-worshipable; pada-ambujam-whose lotus feet.

My dear mother, I therefore advise that you take shelter of the Supreme Personality of Godhead, for His lotus feet are worth worshiping. Accept this with all devotion and love, for thus you can be situated in transcendental devotional service.

The word parameṣṭhinam is sometimes used in connection with Brahmā. parameṣṭhī means "the supreme person." As Brahmā is the supreme person within this universe, Kṛṣṇa is the Supreme Personality in the spiritual world. Lord Kapiladeva advises His mother that she should take shelter of the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, because it is worthwhile. Taking shelter of demigods, even those in the highest positions, like Brahmā and Śiva, is not advised herein. One should take shelter of the Supreme Godhead.

Sarva-bhāvena means "in all-loving ecstasy." Bhāva is the preliminary stage of elevation before the attainment of pure love of Godhead. It is stated in Bhagavad-gītā, budhā bhāva-samanvitāḥ: one who has attained the stage of bhāva can accept the lotus feet of Lord Kṛṣṇa as worshipable. This is also advised here by Lord Kapila to His mother. Also significant in this verse is the phrase tad-guṇāśrayayā bhaktyā. This means that discharging devotional service unto Kṛṣṇa is transcendental; it is not material activity. This is confirmed in Bhagavad-gītā: those who engage in devotional service are accepted to be situated in the spiritual kingdom. Brahma-bhūyāya kalpate: they at once become situated in the transcendental kingdom.

Devotional service in full Kṛṣṇa consciousness is the only means for attaining the highest perfection of life for the human being. This is recommended herein by Lord Kapila to His mother. Bhakti is therefore nirguṇa, free from all tinges of material qualities. Although the discharge of devotional service appears to be like material activities, it is never saguṇa, or contaminated by material qualities. Tad-guṇāśrayayā means that Lord Kṛṣṇa's transcendental qualities are so sublime that there is no need to divert one's attention to any other activities. His behavior with the devotees is so exalted that a devotee need not try to divert his attention to any other worship. It is said that the demoniac Pūtanā came to kill Kṛṣṇa by poisoning Him, but because Kṛṣṇa was pleased to suck her breast, she was given the same position as His mother. Devotees pray, therefore, that if a demon who wanted to kill Kṛṣṇa gets such an exalted position, why should they go to anyone other than Kṛṣṇa for their worshipful attachment? There are two kinds of religious activities: one for material advancement and the other for spiritual advancement. By taking shelter under the lotus feet of Kṛṣṇa, one is endowed with both kinds of prosperity, material and spiritual. Why then should one go to any demigod?

TEXT 23

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ yad brahma-darśanam

SYNONYMS

vāsudeve-unto Kṛṣṇa; bhagavati-the Personality of Godhead; bhakti-yogaḥ-devotional service; prayojitaḥ-discharged; janayati-produces; āśu-very soon; vairāgyam-detachment; jñānam-knowledge; yat-which; brahma-darśanam-self-realization.

Engagement in Kṛṣṇa consciousness and application of devotional service unto Kṛṣṇa make it possible to advance in knowledge and detachment, as well as in self-realization.

It is said by less intelligent men that bhakti-yoga, or devotional service, is meant for persons who are not advanced in transcendental knowledge and renunciation. But the fact is that if one engages in the devotional service of the Lord in full Kṛṣṇa consciousness, he does not have to attempt separately to practice detachment or to wait for an awakening of transcendental knowledge. It is said that one who engages unflinchingly in the devotional service of the Lord actually has all the good qualities of the demigods develop in him automatically. One cannot discover how such good qualities develop in the body of a devotee, but actually it happens. There is one instance where a hunter was taking pleasure in killing animals, but after becoming a devotee he was not prepared to kill even an ant. Such is the quality of a devotee.

Those who are very eager to advance in transcendental knowledge can engage themselves in pure devotional service, without wasting time in mental speculation. For arriving at the positive conclusions of knowledge in the Absolute Truth, the word brahma-darśanam is significant in this verse. Brahma-darśanam means to realize or to understand the Transcendence. One who engages in the service of Vāsudeva can actually realize what Brahman is. If Brahman is impersonal, then there is no question of darśanam, which means "seeing face to face." Darśanam refers to seeing the Supreme Personality of Godhead, Vāsudeva. Unless the seer and the seen are persons, there is no darśanam. Brahma-darśanam means that as soon as one sees the Supreme Personality of Godhead, he can at once realize what impersonal Brahman is. A devotee does not need to make separate investigations to understand the nature of Brahman. Bhagavad-gītā also confirms this. Brahma-bhūyāya kalpate: a devotee at once becomes a self-realized soul in the Absolute Truth.

TEXT 24

yadāsya cittam artheṣu

sameṣv indriya-vṛttibhiḥ

na vigṛhṇāti vaiṣamyaṁ

priyam apriyam ity uta

SYNONYMS

yadā-when; asya-of the devotee; cittam-the mind; artheṣu-in the sense objects; sameṣu-same; indriya-vṛttibhiḥ-by the activities of the senses; na-not; vigṛhṇāti-does perceive; vaiṣamyam-difference; priyam-agreeable; apriyam-not agreeable; iti-thus; uta-certainly.

The exalted devotee's mind becomes equipoised in sensory activities, and he is transcendental to that which is agreeable and not agreeable.

The significance of advancement in transcendental knowledge and detachment from material attraction is exhibited in the personality of a highly advanced devotee. For him there is nothing agreeable or disagreeable because he does not act in any way for his personal sense gratification. Whatever he does, whatever he thinks, is for the satisfaction of the Personality of Godhead. Either in the material world or in the spiritual world, his equipoised mind is completely manifested. He can understand that in the material world there is nothing good; everything is bad due to its being contaminated by material nature. The materialists, conclusions of good and bad, moral and immoral, etc., are simply mental concoction or sentiment. Actually there is nothing good in the material world. In the spiritual field everything is absolutely good. There is no inebriety in the spiritual varieties. Because a devotee accepts everything in spiritual vision, he is equipoised; that is the symptom of his being elevated to the transcendental position. He automatically attains detachment, vairāgya, then jñāna, knowledge, and then actual transcendental knowledge. The conclusion is that an advanced devotee dovetails himself in the transcendental qualities of the Lord, and in that sense he becomes qualitatively one with the Supreme Personality of Godhead.

TEXT 25

sa tadaivātmanātmānaṁ

niḥsaṅgaṁ sama-darśanam

heyopādeya-rahitam

ārūḍhaṁ padam īkṣate

SYNONYMS

saḥ-the pure devotee; tadā-then; eva-certainly; ātmanā-by his transcendental intelligence; ātmānam-himself; niḥsaṅgam-without material attachment; sama-darśanam-equipoised in vision; heya-to be rejected; upādeya-acceptable; rahitam-devoid of; ārūḍham-elevated; padam-to the transcendental position; īkṣate-he sees.

Because of his transcendental intelligence, the pure devotee is equipoised in his vision and sees himself to be uncontaminated by matter. He does not see anything as superior or inferior, and he feels himself elevated to the transcendental platform of being equal in qualities with the Supreme Person.

Perception of the disagreeable arises from attachment. A devotee has no personal attachment to anything; therefore for him there is no question of agreeable or disagreeable. For the service of the Lord he can accept anything, even though it may be disagreeable to his personal interest. In fact, he is completely free from personal interest, and thus anything agreeable to the Lord is agreeable to him. For example, for Arjuna at first fighting was not agreeable, but when he understood that the fighting was agreeable to the Lord, he accepted the fighting as agreeable. That is the position of a pure devotee. For his personal interest there is nothing which is agreeable or disagreeable; everything is done for the Lord, and therefore he is free from attachment and detachment. That is the transcendental stage of neutrality. A pure devotee enjoys life in the pleasure of the Supreme Lord.

TEXT 26

jñāna-mātraṁ paraṁ brahma

paramātmeśvaraḥ pumān

dṛśy-ādibhiḥ pṛthag bhāvair

bhagavān eka īyate

SYNONYMS

jñāna-knowledge; mātram-only; param-transcendental; brahma-Brahman; parama-ātmā-Paramātmā; īśvaraḥ-the controller; pumān-Supersoul; dṛśi-ādibhiḥ-by philosophical research and other processes; pṛthak bhāvaiḥ-according to different processes of understanding; bhagavān-the Supreme Personality of Godhead; ekaḥ-alone; īyate-is perceived.

The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramātmā, as the Supreme Personality of Godhead or as the puruṣa-avatāra.

The word dṛśy-ādibhiḥ is significant. According to Jīva Gosvāmī, dṛśi means jñāna, philosophical research. By different processes of philosophical research under different concepts, such as the process of jñāna-yoga, the same Bhagavān, or Supreme Personality of Godhead, is understood as impersonal Brahman. Similarly, by the eightfold yoga system He appears as the Paramātmā. But in pure Kṛṣṇa consciousness, or knowledge in purity, when one tries to understand the Absolute Truth, one realizes Him as the Supreme Person. The Transcendence is realized simply on the basis of knowledge. The words used here, paramātmeśvaraḥ pumān, are all transcendental, and they refer to Supersoul. Supersoul is also described as puruṣa, but the word Bhagavān directly refers to the Supreme Personality of Godhead, who is full of six opulences: wealth, fame, strength, beauty, knowledge and renunciation. He is the Personality of Godhead in different spiritual skies. The various descriptions of paramātmā, īśvara and pumān indicate that the expansions of the Supreme Godhead are unlimited.

Ultimately, to understand the Supreme Personality of Godhead one has to accept bhakti-yoga. By executing jñāna-yoga or dhyāna-yoga one has to eventually approach the bhakti-yoga platform, and then Paramātmā, īśvara, pumān, etc., are all clearly understood. It is recommended in the Second Canto of Śrīmad-Bhāgavatam that whether one is a devotee or fruitive actor or liberationist, if he is intelligent enough he should engage himself with all seriousness in the process of devotional service. It is also explained that whatever one desires which is obtainable by fruitive activities, even if one wants to be elevated to higher planets, can be achieved simply by execution of devotional service. Since the Supreme Lord is full in six opulences, He can bestow any one of them upon the worshiper.

The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramātmā. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman. If one takes to devotional service and at the same time desires to merge into the existence of the Supreme Lord, he can achieve that. If someone desires at all to merge into the existence of the Supreme, he has to execute devotional service.

The devotee can see the Supreme Lord face to face, but the jñānī, the empiric philosopher or yogī cannot. They cannot be elevated to the positions of associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge or worshiping the impersonal Brahman one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord. Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible. Here the statement dṛśy-ādibhiḥ is significant. Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the Viṣṇu Purāṇa this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead. The Viṣṇu Purāṇa states, viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ: Brahman's real feature is Viṣṇu, or the Supreme Brahman is Viṣṇu. Svayam eva: that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in Bhagavad-gītā: yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life. Every place, every space and everything belongs to Viṣṇu, but where He personally lives is tad dhāma paramam, His supreme abode. One has to make one's destination the supreme abode of the Lord.

TEXT 27

etāvān eva yogena

samagreṇeha yoginaḥ

yujyate 'bhimato hy artho

yad asaṅgas tu kṛtsnaśaḥ

SYNONYMS

etāvān-of such a measure; eva-just; yogena-by yoga practice; samagreṇa-all; iha-in this world; yoginaḥ-of the yogī; yujyate-is achieved; abhimataḥ-desired; hi-certainly; arthaḥ-purpose; yat-which; asaṅgaḥ-detachment; tu-indeed; kṛtsnaśaḥ-completely.

The greatest common understanding for all yogīs is complete detachment from matter, which can be achieved by different kinds of yoga.

There are three kinds of yoga, namely bhakti-yoga, jñāna-yoga and aṣṭāṅga-yoga. Devotees, jñānīs and yogīs all try to get out of the material entanglement. The jñānīs try to detach their sensual activities from material engagement. The jñāna-yogī thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment. The aṣṭāṅga-yogīs also try to control the senses. The devotees, however, try to engage the senses in the service of the Lord. Therefore it appears that the activities of the bhaktas, devotees, are better than those of the jñānīs and yogīs. The mystic yogīs simply try to control the senses by practicing the eight divisions of yoga-yama, niyama, āsana, prāṇāyāma, pratyāhāra, etc.-and the jñānīs try by mental reasoning to understand that sense enjoyment is false. But the easiest and most direct process is to engage the senses in the service of the Lord.

The purpose of all yoga is to detach one's sense activities from this material world. The final aims, however, are different. Jñānīs want to become one with the Brahman effulgence, yogīs want to realize Paramātmā, and devotees want to develop Kṛṣṇa consciousness and transcendental loving service to the Lord. That loving service is the perfect stage of sense control. The senses are actually active symptoms of life, and they cannot be stopped. They can be detached only if there is superior engagement. As it is confirmed in Bhagavad-gītā, paraṁ dṛṣṭvā nivartate: the activities of the senses can be stopped if they are given superior engagements. The supreme engagement is engagement of the senses in the service of the Lord. That is the purpose of all yoga.

TEXT 28

jñānam ekaṁ parācīnair

indriyair brahma nirguṇam

avabhāty artha-rūpeṇa

bhrāntyā śabdādi-dharmiṇā

SYNONYMS

jñānam-knowledge; ekam-one; parācīnaiḥ-averse; indriyaiḥ-by the senses; brahma-the Supreme Absolute Truth; nirguṇam-beyond the material modes; avabhāti-appears; artha-rūpeṇa-in the form of various objects; bhrāntyā-mistakenly; śabda-ādi-sound and so on; dharmiṇā-endowed with.

Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative.

The Supreme Absolute Truth, the personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gītā. Lord Kṛṣṇa says, "Everything that is experienced is but an expansion of My energy." Everything is sustained by Him, but that does not mean that He is in everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Māyāvādī philosophers declare this diversity to be false. But Vaiṣṇava philosophers do not accept the different manifestations as false; they accept them as nondifferent from the Supreme Personality of Godhead because they are a display of His diverse energies.

The philosophy that the Absolute is true and this creation is false (brahma satyaṁ jagan mithyā) is not accepted by Vaiṣṇava philosophers. The example is given that although all that glitters is not gold, this does not mean that a glittering object is false. For example, an oyster shell appears to be golden. This appearance of golden hue is due only to the perception of the eyes, but that does not mean that the oyster shell is false. Similarly, by seeing the form of Lord Kṛṣṇa one cannot understand what He actually is, but this does not mean that He is false. The form of Kṛṣṇa has to be understood as it is described in the books of knowledge such as Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]: Kṛṣṇa, the Supreme Personality of Godhead, has an eternal, blissful spiritual body. By our imperfect sense perception we cannot understand the form of the Lord. We have to acquire knowledge about Him. Therefore it is said here, jñānam ekam. Bhagavad-gītā confirms that they are fools who, simply upon seeing Kṛṣṇa, consider Him a common man. They do not know the unlimited knowledge, power and opulence of the Supreme Personality of Godhead. Material sense speculation leads to the conclusion that the Supreme is formless. It is because of such mental speculation that the conditioned soul remains in ignorance under the spell of illusory energy. The Supreme Person has to be understood by the transcendental sound vibrated by Him in Bhagavad-gītā, wherein He says that there is nothing superior to Himself; the impersonal Brahman effulgence is resting on His personality. The purified, absolute vision of Bhagavad-gītā is compared to the River Ganges. Ganges water is so pure that it can purify even the asses and cows. But anyone who, disregarding the pure Ganges, wishes to be purified instead by the filthy water flowing in a drain, cannot be successful. Similarly, one can successfully attain pure knowledge of the Absolute only by hearing from the pure Absolute Himself.

In this verse it is clearly said that those who are averse to the Supreme Personality of Godhead speculate with their imperfect senses about the nature of the Absolute Truth. The formless Brahman conception, however, can be received only by aural reception and not by personal experience. Knowledge is therefore acquired by aural reception. It is confirmed in the Vedānta-sūtra, śāstra-yonitvāt: one has to acquire pure knowledge from the authorized scriptures. So-called speculative arguments about the Absolute Truth are therefore useless. The actual identity of the living entity is his consciousness, which is always present while the living entity is awake, dreaming or in deep sleep. Even in deep sleep, he can perceive by consciousness whether he is happy or distressed. Thus when consciousness is displayed through the medium of the subtle and gross material bodies, it is covered, but when the consciousness is purified, in Kṛṣṇa consciousness, one becomes free from the entanglement of repeated birth and death.

When uncontaminated pure knowledge is uncovered from the modes of material nature, the actual identity of the living entity is discovered: he is eternally a servitor of the Supreme Personality of Godhead. The process of uncovering is like this: the rays of sunshine are luminous, and the sun itself is also luminous. In the presence of the sun, the rays illuminate just like the sun, but when the sunshine is covered by the spell of a cloud, or by māyā, then darkness, the imperfection of perception, begins. Therefore, to get out of the entanglement of the spell of nescience, one has to awaken his spiritual consciousness, or Kṛṣṇa consciousness, in terms of the authorized scriptures.

TEXT 29

yathā mahān ahaṁ-rūpas

tri-vṛt pañca-vidhaḥ svarāṭ

ekādaśa-vidhas tasya

vapur aṇḍaṁ jagad yataḥ

SYNONYMS

yathā-as; mahān-the mahat-tattva; aham-rūpaḥ-the false ego; tri-vṛt-the three modes of material nature; pañca-vidhaḥ-the five material elements; sva-rāṭ-the individual consciousness; ekādaśa-vidhaḥ-the eleven senses; tasya-of the living entity; vapuḥ-the material body; aṇḍam-the brahmāṇḍa; jagat-the universe; yataḥ-from which or from whom.

From the total energy, the mahat-tattva, I have manifested the false ego, the three modes of material nature, the five material elements, the individual consciousness, the eleven senses and the material body. Similarly, the entire universe has come from the Supreme Personality of Godhead.

The Supreme Lord is described as mahat-pada, which means that the total material energy, known as the mahat-tattva, is lying at His lotus feet. The origin or the total energy of the cosmic manifestation is the mahat-tattva. From the mahat-tattva all the other twenty-four divisions have sprung, namely the eleven senses (including the mind), the five sense objects, the five material elements, and then consciousness, intelligence and false ego. The Supreme Personality of Godhead is the cause of the mahat-tattva, and therefore, in one sense, because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation. But at the same time the cosmic manifestation is different from the Lord. The word svarāṭ is very significant here. Svarāṭ means "independent." The Supreme Lord is independent, and the individual soul is also independent. Although there is no comparison between the two qualities of independence, the living entity is minutely independent, and the Supreme Lord is fully independent. As the individual soul has a material body made of five elements and the senses, the supreme independent Lord similarly has the gigantic body of the universe. The individual body is temporary; similarly, the entire universe, which is considered to be the body of the Supreme Lord, is also temporary, and both the individual and universal bodies are products of the mahat-tattva. One has to understand the differences with intelligence. Everyone knows that his material body has developed from a spiritual spark, and similarly the universal body has developed from the supreme spark, Supersoul. As the individual body develops from the individual soul, the gigantic body of the universe develops from the Supreme Soul. Just as the individual soul has consciousness, the Supreme Soul is also conscious. But although there is a similarity between the consciousness of the Supreme Soul and the consciousness of the individual soul, the individual soul's consciousness is limited, whereas the consciousness of the Supreme Soul is unlimited. This is described in Bhagavad-gītā (13.3). Kṣetrajñaṁ cāpi māṁ viddhi: the Supersoul is present in every field of activity, just as the individual soul is present in the individual body. Both of them are conscious. The difference is that the individual soul is conscious of the individual body only, whereas the Supersoul is conscious of the total number of individual bodies.

TEXT 30

etad vai śraddhayā bhaktyā

yogābhyāsena nityaśaḥ

samāhitātmā niḥsaṅgo

viraktyā paripaśyati

SYNONYMS

etat-this; vai-certainly; śraddhayā-with faith; bhaktyā-by devotional service; yoga-abhyāsena-by practice of yoga; nityaśaḥ-always; samāhita-ātmā-he whose mind is fixed; niḥsaṅgaḥ-aloof from material association; viraktyā-by detachment; paripaśyati-understands.

This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association.

The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Kṛṣṇa consciousness can become absorbed in full samādhi. It is possible for them to see and understand the actual fact of the entire cosmic manifestation and its cause. It is clearly stated here that this is not possible to understand for one who has not developed devotional service in full faith. The words samāhitātmā and samādhi are synonymous.

TEXT 31

ity etat kathitaṁ gurvi

jñānaṁ tad brahma-darśanam

yenānubuddhyate tattvaṁ

prakṛteḥ puruṣasya ca

SYNONYMS

iti-thus; etat-this; kathitam-described; gurvi-O respectful mother; jñānam-knowledge; tat-that; brahma-the Absolute Truth; darśanam-revealing; yena-by which; anubuddhyate-is understood; tattvam-the truth; prakṛteḥ-of matter; puruṣasya-of spirit; ca-and.

My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship.

TEXT 32

jñāna-yogaś ca man-niṣṭho

nairguṇyo bhakti-lakṣaṇaḥ

dvayor apy eka evārtho

bhagavac-chabda-lakṣaṇaḥ

SYNONYMS

jñāna-yogaḥ-philosophical research; ca-and; mat-niṣṭhaḥ-directed towards Me; nairguṇyaḥ-free from the material modes of nature; bhakti-devotional service; lakṣaṇaḥ-named; dvayoḥ-of both; api-moreover; ekaḥ-one; eva-certainly; arthaḥ-purpose; bhagavat-the Supreme Personality of Godhead; śabda-by the word; lakṣaṇaḥ-signified.

Philosophical research culminates in understanding the Supreme Personality of Godhead. After achieving this understanding, when one becomes free from the material modes of nature, he attains the stage of devotional service. Either by devotional service directly or by philosophical research, one has to find the same destination, which is the Supreme Personality of Godhead.

It is said in Bhagavad-gītā that after many, many lives of philosophical research the wise man ultimately comes to the point of knowing that Vāsudeva, the Supreme Personality of Godhead, is everything, and therefore he surrenders unto Him. Such serious students in philosophical research are rare because they are very great souls. If by philosophical research one cannot come to the point of understanding the Supreme Person, then his task is not finished. His search in knowledge is still to be continued until he comes to the point of understanding the Supreme Lord in devotional service.

The opportunity for direct touch with the Personality of Godhead is given in Bhagavad-gītā, where it is also said that those who take to other processes, namely the processes of philosophical speculation and mystic yoga practice, have much trouble. After many, many years of much trouble, a yogī or wise philosopher may come to Him, but his path is very troublesome, whereas the path of devotional service is easy for everyone. One can achieve the result of wise philosophical speculation simply by discharging devotional service, and unless one reaches the point of understanding the Personality of Godhead by his mental speculation, all his research work is said to be simply a labor of love. The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person. The Lord says in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca: "I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss." The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramātmā.

TEXT 33

yathendriyaiḥ pṛthag-dvārair

artho bahu-guṇāśrayaḥ

eko nāneyate tadvad

bhagavān śāstra-vartmabhiḥ

SYNONYMS

yathā-as; indriyaiḥ-by the senses; pṛthak-dvāraiḥ-in different ways; arthaḥ-an object; bahu-guṇa-many qualities; āśrayaḥ-endowed with; ekaḥ-one; nānā-differently; īyate-is perceived; tadvat-similarly; bhagavān-the Supreme Personality of Godhead; śāstra-vartmabhiḥ-according to different scriptural injunctions.

A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different.

It appears that by following the path of jñāna-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Kṛṣṇa consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both bhakti-yoga and jñāna-yoga are meant for reaching the same destination-the Personality of Godhead. By the process of jñāna-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person.

Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti: [Bg. 18.55] if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise.

By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niṣkalaṁ anantam: brahmānanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kṛṣṇa. When one deals directly with Kṛṣṇa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kṛṣṇa face to face. As the mind is the center of all the activities of the senses, Kṛṣṇa is called the master of the senses, Hṛṣīkeśa. The process is to fix the mind on Hṛṣīkeśa, or Kṛṣṇa, as Mahārāja Ambarīṣa did (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Bhakti is the basic principle of all processes. Without bhakti, neither jñāna-yoga nor aṣṭāṅga-yoga can be successful, and unless one approaches Kṛṣṇa, the principles of self-realization have no ultimate destination.

TEXTS 34–36

kriyayā kratubhir dānais

tapaḥ-svādhyāya-marśanaiḥ

ātmendriya-jayenāpi

sannyāsena ca karmaṇām

yogena vividhāṅgena

bhakti-yogena caiva hi

dharmeṇobhaya-cihnena

yaḥ pravṛtti-nivṛttimān

ātma-tattvāvabodhena

vairāgyeṇa dṛḍhena ca

īyate bhagavān ebhiḥ

saguṇo nirguṇaḥ sva-dṛk

SYNONYMS

kriyayā-by fruitive activities; kratubhiḥ-by sacrificial performances; dānaiḥ-by charity; tapaḥ-austerities; svādhyāya-study of Vedic literature; marśanaiḥ-and by philosophical research; ātma-indriya-jayena-by controlling the mind and senses; api-also; sannyāsena-by renunciation; ca-and; karmaṇām-of fruitive activities; yogena-by yoga practice; vividha-aṅgena-of different divisions; bhakti-yogena-by devotional service; ca-and; eva-certainly; hi-indeed; dharmeṇa-by prescribed duties; ubhaya-cihnena-having both symptoms; yaḥ-which; pravṛtti-attachment; nivṛtti-mān-containing detachment; ātma-tattva-the science of self-realization; avabodhena-by understanding; vairāgyeṇa-by detachment; dṛḍhena-strong; ca-and; īyate-is perceived; bhagavān-the Supreme Personality of Godhead; ebhiḥ-by these; sa-guṇaḥ-in the material world; nirguṇaḥ-beyond the material modes; sva-dṛk-one who sees his constitutional position.

By performing fruitive activities and sacrifices, by distributing charity, by performing austerities, by studying various literatures, by conducting philosophical research, by controlling the mind, by subduing the senses, by accepting the renounced order of life and by performing the prescribed duties of one's social order; by performing the different divisions of yoga practice, by performing devotional service and by exhibiting the process of devotional service containing the symptoms of both attachment and detachment; by understanding the science of self-realization and by developing a strong sense of detachment, one who is expert in understanding the different processes of self-realization realizes the Supreme Personality of Godhead as He is represented in the material world as well as in transcendence.

As it is stated in the previous verse, one has to follow the principles of the scriptures. There are different prescribed duties for persons in the different social and spiritual orders. Here it is stated that performance of fruitive activities and sacrifices and distribution of charity are activities meant for persons who are in the householder order of society. There are four orders of the social system: brahmacarya, gṛhastha, vānaprastha and sannyāsa. For the gṛhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended. Similarly, austerity, study of Vedic literature, and philosophical research are meant for the vānaprasthas, or retired persons. Study of the Vedic literature from the bona fide spiritual master is meant for the brahmacārī, or student. Ātmendriya-jaya, control of the mind and taming of the senses, is meant for persons in the renounced order of life. All these different activities are prescribed for different persons so that they may be elevated to the platform of self-realization and from there to Kṛṣṇa consciousness, devotional service.

The words bhakti-yogena caiva hi mean that whatever is to be performed, as described in verse 34, whether yoga or sacrifice or fruitive activity or study of Vedic literature or philosophical research or acceptance of the renounced order of life, is to be executed in bhakti-yoga. The words caiva hi, according to Sanskrit grammar, indicate that one must perform all these activities mixed with devotional service, otherwise such activities will not produce any fruit. Any prescribed activity must be performed for the sake of the Supreme Personality of Godhead. It is confirmed in Bhagavad-gītā (9.27), yat karoṣi yad aśnāsi: "Whatever you do, whatever you eat, whatever you sacrifice, whatever austerities you undergo and whatever charities you give, the result should be given to the Supreme Lord." The word eva is added, indicating that one must execute activities in such a way. Unless one adds devotional service to all activities, he cannot achieve the desired result, but when bhakti-yoga is prominent in every activity, then the ultimate goal is sure.

One has to approach the Supreme Personality of Godhead, Kṛṣṇa, as it is stated in Bhagavad-gītā: "After many, many births, one approaches the Supreme Person, Kṛṣṇa, and surrenders unto Him, knowing that He is everything." Also in Bhagavad-gītā, the Lord says, bhoktāraṁ yajña-tapasām: [Bg. 5.29] "For anyone who is undergoing rigid austerity or for anyone performing different kinds of sacrifices, the beneficiary is the Supreme Personality of Godhead." He is the proprietor of all planets, and He is the friend of every living soul.

The words dharmeṇobhaya-cihnena mean that the bhakti-yoga process contains two symptoms, namely attachment for the Supreme Lord and detachment from all material affinities. There are two symptoms of advancement in the process of devotional service, just as there are two processes taking place while eating. A hungry man feels strength and satisfaction from eating, and at the same time he gradually becomes detached from eating any more. Similarly, with the execution of devotional service, real knowledge develops, and one becomes detached from all material activities. In no other activity but devotional service is there such detachment from matter and attachment for the Supreme. There are nine different processes to increase this attachment to the Supreme Lord: hearing, chanting, remembering, worshiping, serving the Lord, making friendship, praying, offering everything and serving the lotus feet of the Lord. The processes for increasing detachment from material affinities are explained in verse 36.

One can achieve elevation to the higher planetary systems like the heavenly kingdom by executing one's prescribed duties and by performing sacrifices. When one is transcendental to such desires because of accepting the renounced order of life, he can understand the Brahman feature of the Supreme, and when one is able to see his real constitutional position, he sees all other processes and becomes situated in the stage of pure devotional service. At that time he can understand the Supreme Personality of Godhead, Bhagavān.

Understanding of the Supreme person is called ātma-tattva-avabodhena, which means "understanding of one's real constitutional position." If one actually understands one's constitutional position as an eternal servitor of the Supreme Lord, he becomes detached from the service of the material world. Everyone engages in some sort of service. If one does not know one's constitutional position, one engages in the service of his personal gross body or his family, society or country. But as soon as one is able to see his constitutional position (the word sva-dṛk means "one who is able to see"), he becomes detached from such material service and engages himself in devotional service.

As long as one is in the modes of material nature and is performing the duties prescribed in the scriptures, he can be elevated to higher planetary systems, where the predominating deities are material representations of the Supreme Personality of Godhead, like the sun-god, the moon-god, the air-god, Brahmā and Lord Śiva. All the different demigods are material representations of the Supreme Lord. By material activities one can approach only such demigods, as stated in Bhagavad-gītā (9.25). Yānti deva-vratā devān: those who are attached to the demigods and who perform the prescribed duties can approach the abodes of the demigods. In this way, one can go to the planet of the Pitās, or forefathers. Similarly, one who fully understands the real position of his life adopts devotional service and realizes the Supreme Personality of Godhead.

TEXT 37

prāvocaṁ bhakti-yogasya

svarūpaṁ te catur-vidham

kālasya cāvyakta-gater

yo 'ntardhāvati jantuṣu

SYNONYMS

prāvocam-explained; bhakti-yogasya-of devotional service; svarūpam-the identity; te-to you; catuḥ-vidham-in four divisions; kālasya-of time; ca-also; avyakta-gateḥ-the movement of which is imperceptible; yaḥ-which; antardhāvati-chases; jantuṣu-the living entities.

My dear mother, I have explained to you the process of devotional service and its identity in four different social divisions. I have explained to you as well how eternal time is chasing the living entities, although it is imperceptible to them.

The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries. Lord Kapila is summarizing the importance of the process of devotional service. Bhakti-yoga, as described before, is divided into four divisions, three in the material modes of nature and one in transcendence, which is untinged by the modes of material nature. Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service.

TEXT 38

jīvasya saṁsṛtīr bahvīr

avidyā-karma-nirmitāḥ

yāsv aṅga praviśann ātmā

na veda gatim ātmanaḥ

SYNONYMS

jīvasya-of the living entity; saṁsṛtīḥ-courses of material existence; bahvīḥ-many; avidyā-in ignorance; karma-by work; nirmitāḥ-produced; yāsu-into which; aṅga-My dear mother; praviśan-entering; ātmā-the living entity; na-not; veda-understands; gatim-the movement; ātmanaḥ-of himself.

There are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into that forgetfulness, he is unable to understand where his movements will end.

Once one enters into the continuation of material existence, it is very difficult to get out. Therefore the Supreme Personality of Godhead comes Himself or sends His bona fide representative, and He leaves behind scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam, so that the living entities hovering in the darkness of nescience may take advantage of the instructions, the saintly persons and the spiritual masters and thus be freed. Unless the living entity receives the mercy of the saintly persons, the spiritual master or Kṛṣṇa, it is not possible for him to get out of the darkness of material existence; by his own endeavor it is not possible.

TEXT 39

naitat khalāyopadiśen

nāvinītāya karhicit

na stabdhāya na bhinnāya

naiva dharma-dhvajāya ca

SYNONYMS

na-not; etat-this instruction; khalāya-to the envious; upadiśet-one should teach; na-not; avinītāya-to the agnostic; karhicit-ever; na-not; stabdhāya-to the proud; na-not; bhinnāya-to the misbehaved; na-not; eva-certainly; dharma-dhvajāya-to the hypocrites; ca-also.

Lord Kapila continued: This instruction is not meant for the envious, for the agnostics or for persons who are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material possessions.

TEXT 40

na lolupāyopadiśen

na gṛhārūḍha-cetase

nābhaktāya ca me jātu

na mad-bhakta-dviṣām api

SYNONYMS

na-not; lolupāya-to the greedy; upadiśet-one should instruct; na-not; gṛha-ārūḍha-cetase-to one who is too attached to family life; na-not; abhaktāya-to the nondevotee; ca-and; me-of Me; jātu-ever; na-not; mat-My; bhakta-devotees; dviṣām-to those who are envious of; api-also.

It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead.

Persons who are always planning to do harm to other living entities are not eligible to understand Kṛṣṇa consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Kṛṣṇa consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kṛṣṇa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Kṛṣṇa consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Kṛṣṇa consciousness to such persons.

Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Kṛṣṇa consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Kṛṣṇa consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Kṛṣṇa consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Kṛṣṇa consciousness.

TEXT 41

śraddadhānāya bhaktāya

vinītāyānasūyave

bhūteṣu kṛta-maitrāya

śuśrūṣābhiratāya ca

SYNONYMS

śraddadhānāya-faithful; bhaktāya-to the devotee; vinītāya-respectful; anasūyave-nonenvious; bhūteṣu-to all living entities; kṛta-maitrāya-friendly; śuśrūṣā-faithful service; abhiratāya-eager to render; ca-and.

Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity.

TEXT 42

bahir-jāta-virāgāya

śānta-cittāya dīyatām

nirmatsarāya śucaye

yasyāhaṁ preyasāṁ priyaḥ

SYNONYMS

bahiḥ-for what is outside; jāta-virāgāya-to him who has developed detachment; śānta-cittāya-whose mind is peaceful; dīyatām-let this be instructed; nirmatsarāya-nonenvious; śucaye-perfectly cleansed; yasya-of whom; aham-I; preyasām-of all that is very dear; priyaḥ-the most dear.

This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Kṛṣṇa consciousness.

In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Śrīmad-Bhāgavatam or Bhagavad-gītā from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee.

One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kṛṣṇa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kṛṣṇa consciousness. A devotee should always be very kind to the general public in instructing Kṛṣṇa consciousness because that is the only solution for getting out of the clutches of māyā. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word śuśrūṣābhiratāya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jāta-virāgāya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Kṛṣṇa consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word śucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Kṛṣṇa, or Viṣṇu, constantly.

The word dīyatām means that knowledge of Kṛṣṇa consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life.

In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee.

TEXT 43

ya idaṁ śṛṇuyād amba

śraddhayā puruṣaḥ sakṛt

yo vābhidhatte mac-cittaḥ

sa hy eti padavīṁ ca me

SYNONYMS

yaḥ-he who; idam-this; śṛṇuyāt-may hear; amba-O mother; śraddhayā-with faith; puruṣaḥ-a person; sakṛt-once; yaḥ-he who; vā-or; abhidhatte-repeats; mat-cittaḥ-his mind fixed on Me; saḥ-he; hi-certainly; eti-attains; padavīm-abode; ca-and; me-My.

Anyone who once meditates upon Me with faith and affection, who hears and chants about Me, surely goes back home, back to Godhead.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Entanglement in Fruitive Activities."

Chapter Thirty-three

Activities of Kapila

TEXT 1

maitreya uvāca

evaṁ niśamya kapilasya vaco janitrī

sā kardamasya dayitā kila devahūtiḥ

visrasta-moha-paṭalā tam abhipraṇamya

tuṣṭāva tattva-viṣayāṅkita-siddhi-bhūmim

SYNONYMS

maitreyaḥ uvāca-Maitreya said; evam-thus; niśamya-having heard; kapilasya-of Lord Kapila; vacaḥ-the words; janitrī-the mother; sā-she; kardamasya-of Kardama Muni; dayitā-the dear wife; kila-namely; devahūtiḥ-Devahūti; visrasta-freed from; moha-paṭalā-the covering of illusion; tam-unto Him; abhipraṇamya-having offered obeisances; tuṣṭāva-recited prayers; tattva-basic principles; viṣaya-in the matter of; aṅkita-the author; siddhi-of liberation; bhūmim-the background.

Śrī Maitreya said: Thus Devahūti, the mother of Lord Kapila and wife of Kardama Muni, became freed from all ignorance concerning devotional service and transcendental knowledge. She offered her obeisances unto the Lord, the author of the basic principles of the Sāṅkhya system of philosophy, which is the background of liberation, and she satisfied Him with the following verses of prayer.

The system of philosophy enunciated by Lord Kapila before His mother is the background for situation on the spiritual platform. The specific significance of this system of philosophy is stated herein as siddhi-bhūmim-it is the background of salvation. People who are suffering in this material world because they are conditioned by the material energy can easily get freedom from the clutches of matter by understanding the Sāṅkhya philosophy enunciated by Lord Kapila. By this system of philosophy, one can immediately become free, even though one is situated in this material world. That stage is called jīvan-mukti. This means that one is liberated even though one stays with his material body. That happened for Devahūti, the mother of Lord Kapila, and she therefore satisfied the Lord by offering her prayers. Anyone who understands the basic principle of Sāṅkhya philosophy is elevated in devotional service and becomes fully Kṛṣṇa conscious, or liberated, even within this material world.

TEXT 2

devahūtir uvāca

athāpy ajo 'ntaḥ-salile śayānaṁ

bhūtendriyārthātma-mayaṁ vapus te

guṇa-pravāhaṁ sad-aśeṣa-bījaṁ

dadhyau svayaṁ yaj-jaṭharābja-jātaḥ

SYNONYMS

devahūtiḥ uvāca-Devahūti said; atha api-moreover; ajaḥ-Lord Brahmā; antaḥ-salile-in the water; śayānam-lying; bhūta-the material elements; indriya-the senses; artha-the sense objects; ātma-the mind; mayam-pervaded by; vapuḥ-body; te-Your; guṇa-pravāham-the source of the stream of the three modes of material nature; sat-manifest; aśeṣa-of all; bījam-the seed; dadhyau-meditated upon; svayam-himself; yat-of whom; jaṭhara-from the abdomen; abja-from the lotus flower; jātaḥ-born.

Devahūti said: Brahmā is said to be unborn because he takes birth from the lotus flower which grows from Your abdomen while You lie in the ocean at the bottom of the universe. But even Brahmā simply meditated upon You, whose body is the source of unlimited universes.

Brahmā is also named Aja, "he who is unborn." Whenever we think of someone's birth, there must be a material father and mother, for thus one is born. But Brahmā, being the first living creature within this universe, was born directly from the body of the Supreme Personality of Godhead who is known as Garbhodakaśāyī Viṣṇu, the Viṣṇu form lying down in the ocean at the bottom of the universe. Devahūti wanted to impress upon the Lord that when Brahmā wants to see Him, he has to meditate upon Him. "You are the seed of all creation," she said. "Although Brahmā was directly born from You, he still has to perform many years of meditation, and even then he cannot see You directly, face to face. Your body is lying within the vast water at the bottom of the universe, and thus You are known as Garbhodakaśāyī Viṣṇu."

The nature of the Lord's gigantic body is also explained in this verse. That body is transcendental, untouched by matter. Since the material manifestation has come from His body, His body therefore existed before the material creation. The conclusion is that the transcendental body of Viṣṇu is not made of material elements. The body of Viṣṇu is the source of all other living entities, as well as the material nature, which is also supposed to be the energy of that Supreme Personality of Godhead. Devahūti said, "You are the background of the material manifestation and all created energy; therefore Your delivering me from the clutches of māyā by explaining the system of Sāṅkhya philosophy is not so astonishing. But Your being born from my abdomen is certainly wonderful because although You are the source of all creation, You have so kindly taken birth as my child. That is most wonderful. Your body is the source of all the universe, and still You put Your body within the abdomen of a common woman like me. To me, that is most astonishing."

TEXT 3

sa eva viśvasya bhavān vidhatte

guṇa-pravāheṇa vibhakta-vīryaḥ

sargādy anīho 'vitathābhisandhir

ātmeśvaro 'tarkya-sahasra-śaktiḥ

SYNONYMS

saḥ-that very person; eva-certainly; viśvasya-of the universe; bhavān-You; vidhatte-carry on; guṇa-pravāheṇa-by the interaction of the modes; vibhakta-divided; vīryaḥ-Your energies; sarga-ādi-the creation and so on; anīhaḥ-the nondoer; avitatha-not futile; abhisandhiḥ-Your determination; ātma-īśvaraḥ-the Lord of all living entities; atarkya-inconceivable; sahasra-thousands; śaktiḥ-possessing energies.

My dear Lord, although personally You have nothing to do, You have distributed Your energies in the interactions of the material modes of nature, and for that reason the creation, maintenance and dissolution of the cosmic manifestation take place. My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us.

The statement made in this verse by Devahūti that the Absolute Truth has many diverse energies although He personally has nothing to do is confirmed in the Upaniṣads. There is no one greater than Him or on an equal level with Him, and everything is completely done by His energy, as if by nature. It is understood herein, therefore, that although the modes of material nature are entrusted to different manifestations like Brahmā, Viṣṇu and Śiva, each of whom is particularly invested with different kinds of power, the Supreme Lord is completely aloof from such activities. Devahūti is saying, "Although You personally are not doing anything, Your determination is absolute. There is no question of Your fulfilling Your will with the help of anyone else besides Yourself. You are, in the end, the Supreme Soul and the supreme controller. Your will, therefore, cannot be checked by anyone else." The Supreme Lord can check others' plans. As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute. We are ultimately dependent on Him to fulfill our desires, but we cannot say that God's desires are also dependent. That is His inconceivable power. That which may be inconceivable for ordinary living entities is easily done by Him. And in spite of His being unlimited, He has subjected Himself to being known from the authoritative scriptures like the Vedic literatures. As it is said, śabda-mūlatvāt: He can be known through the śabda-brahma, or Vedic literature.

Why is the creation made? Since the Lord is the Supreme Personality of Godhead for all living entities, He created this material manifestation for those living entities who want to enjoy or lord it over material nature. As the Supreme Godhead, He arranges to fulfill their various desires. It is confirmed also in the Vedas, eko bahūnāṁ yo vidadhāti kāmān: the supreme one supplies the necessities of the many living entities. There is no limit to the demands of the different kinds of living entities, and the supreme one, the Supreme Personality of Godhead, alone maintains them and supplies them by His inconceivable energy.

TEXT 4

sa tvaṁ bhṛto me jaṭhareṇa nātha

kathaṁ nu yasyodara etad āsīt

viśvaṁ yugānte vaṭa-patra ekaḥ

śete sma māyā-śiśur aṅghri-pānaḥ

SYNONYMS

saḥ-that very person; tvam-You; bhṛtaḥ-took birth; me jaṭhareṇa-by my abdomen; nātha-O my Lord; katham-how; nu-then; yasya-of whom; udare-in the belly; etat-this; āsīt-did rest; viśvam-universe; yuga-ante-at the end of the millennium; vaṭa-patre-on the leaf of a banyan tree; ekaḥ-alone; śete sma-You lay down; māyā-possessing inconceivable powers; śiśuḥ-a baby; aṅghri-Your toe; pānaḥ-licking.

As the Supreme Personality of Godhead, You have taken birth from my abdomen. O my Lord, how is that possible for the supreme one, who has in His belly all the cosmic manifestation? The answer is that it is possible, for at the end of the millennium You lie down on a leaf of a banyan tree, and just like a small baby, You lick the toe of Your lotus foot.

At the time of dissolution the Lord sometimes appears as a small baby lying on a leaf of a banyan tree, floating on the devastating water. Therefore Devahūti suggests, "Your lying down within the abdomen of a common woman like me is not so astonishing. You can lie down on the leaf of a banyan tree and float on the water of devastation as a small baby. It is not very wonderful, therefore, that You can lie down in the abdomen of my body. You teach us that those who are very fond of children within this material world and who therefore enter into marriage to enjoy family life with children can also have the Supreme Personality of Godhead as their child, and the most wonderful thing is that the Lord Himself licks His toe."

Since all the great sages and devotees apply all energy and all activities in the service of the lotus feet of the Lord, there must be some transcendental pleasure in the toes of His lotus feet. The Lord licks His toe to taste the nectar for which the devotees always aspire. Sometimes the Supreme Personality of Godhead Himself wonders how much transcendental pleasure is within Himself, and in order to taste His own potency, He sometimes takes the position of tasting Himself. Lord Caitanya is Kṛṣṇa Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Śrīmatī Rādhārāṇī, the greatest of all devotees.

TEXT 5

tvaṁ deha-tantraḥ praśamāya pāpmanāṁ

nideśa-bhājāṁ ca vibho vibhūtaye

yathāvatārās tava sūkarādayas

tathāyam apy ātma-pathopalabdhaye

SYNONYMS

tvam-You; deha-this body; tantraḥ-have assumed; praśamāya-for the diminution; pāpmanām-of sinful activities; nideśa-bhājām-of instructions in devotion; ca-and; vibho-O my Lord; vibhūtaye-for the expansion; yathā-as; avatārāḥ-incarnations; tava-Your; sūkara-ādayaḥ-the boar and other forms; tathā-so; ayam-this incarnation of Kapila; api-surely; ātma-patha-the path of self-realization; upalabdhaye-in order to reveal.

My dear Lord, You have assumed this body in order to diminish the sinful activities of the fallen and to enrich their knowledge in devotion and liberation. Since these sinful people are dependent on Your direction, by Your own will You assume incarnations as a boar and as other forms. Similarly, You have appeared in order to distribute transcendental knowledge to Your dependents.

In the previous verses, the general transcendental qualifications of the Supreme Personality of Godhead were described. Now the specific purpose of the Lord's appearance is also described. By His different energies He bestows different kinds of bodies upon the living entities, who are conditioned by their propensity to lord it over material nature, but in course of time these living entities become so degraded that they need enlightenment. It is stated in Bhagavad-gītā that whenever there are discrepancies in the discharge of the real purpose of this material existence, the Lord appears as an incarnation. The Lord's form as Kapila directs the fallen souls and enriches them with knowledge and devotion so that they may go back to Godhead. There are many incarnations of the Supreme Personality of Godhead, like those of the boar, the fish, the tortoise and the half-man half-lion. Lord Kapiladeva is also one of the incarnations of Godhead. It is accepted herein that Lord Kapiladeva appeared on the surface of the earth to give transcendental knowledge to the misguided conditioned souls.

TEXT 6

yan-nāmadheya-śravaṇānukīrtanād

yat-prahvaṇād yat-smaraṇād api kvacit

śvādo 'pi sadyaḥ savanāya kalpate

kutaḥ punas te bhagavan nu darśanāt

SYNONYMS

yat-of whom (the Supreme Personality of Godhead); nāmadheya-the name; śravaṇa-hearing; anukīrtanāt-by chanting; yat-to whom; prahvaṇāt-by offering obeisances; yat-whom; smaraṇāt-by remembering; api-even; kvacit-at any time; śva-adaḥ-a dog-eater; api-even; sadyaḥ-immediately; savanāya-for performing Vedic sacrifices; kalpate-becomes eligible; kutaḥ-what to speak of; punaḥ-again; te-You; bhagavan-O Supreme Personality of Godhead; nu-then; darśanāt-by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

Herein the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rūpa Gosvāmī has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasāmṛta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gītā. The Lord says that He takes charge of one who surrenders unto Him, and He makes him immune to all reactions to sinful activities. If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?

Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brāhmaṇas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices. But here the word sadyaḥ, "immediately," is used, and Śrīdhara Svāmī also remarks that one can immediately become eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eat dogs is so positioned due to his past sinful activities, but by chanting or hearing once in pureness, or in an offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immediately achieves the result of all purificatory processes. Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life. But still a child who is born in a family of a brāhmaṇa depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of caṇḍālas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa.

Śrīdhara Svāmī especially remarks in this connection, anena pūjyatvaṁ lakṣyate. Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahūti understands Kapiladeva.

Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brāhmaṇa. This is also confirmed in the Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī: "As a base metal like bell metal can be changed into gold by a chemical process, any person can similarly be changed into a brāhmaṇa by dīkṣā-vidhāna, the initiation process".

It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brāhmaṇa family and then be reformed. But at this present moment, even those who are born in the best brāhmaṇa families are not reformed, nor is there any certainty that they are actually born of brāhmaṇa fathers. Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhādhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgment. When one is accepted as a brāhmaṇa in the sacred thread ceremony under the pāñcarātrika system, then he is dvija, twice-born. That is confirmed by Sanātana Gosvāmī: dvijatvaṁ jāyate. By the process of initiation by the spiritual master, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.

TEXT 7

aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te

SYNONYMS

aho bata-oh, how glorious; śva-pacaḥ-a dog-eater; ataḥ-hence; garīyān-worshipable; yat-of whom; jihvā-agre-on the tip of the tongue; vartate-is; nāma-the holy name; tubhyam-unto You; tepuḥ tapaḥ-practiced austerities; te-they; juhuvuḥ-executed fire sacrifices; sasnuḥ-took bath in the sacred rivers; āryāḥ-Āryans; brahma anūcuḥ-studied the Vedas; nāma-the holy name; gṛṇanti-accept; ye-they who; te-Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

As it is stated in the previous verse, a person who has once offenselessly chanted the holy name of God becomes immediately eligible to perform Vedic sacrifices. One should not be astonished by this statement of Śrīmad-Bhāgavatam. One should not disbelieve or think, "How by chanting the holy name of the Lord can one become a holy man to be compared to the most elevated brāhmaṇa?" To eradicate such doubts in the minds of unbelievers, this verse affirms that the stage of chanting of the holy name of the Lord is not sudden, but that the chanters have already performed all kinds of Vedic rituals and sacrifices. It is not very astounding, for no one in this life can chant the holy name of the Lord unless he has passed all lower stages, such as performing the Vedic ritualistic sacrifices, studying the Vedas and practicing good behavior like that of the Āryans. All this must first have been done. Just as a student in a law class is to be understood to have already graduated from general education, anyone who is engaged in the chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-must have already passed all lower stages. It is said that those who simply chant the holy name with the tip of the tongue are glorious. One does not even have to chant the holy name and understand the whole procedure, namely the offensive stage, offenseless stage and pure stage; if the holy name is sounded on the tip of the tongue, that is also sufficient. It is said herein that nāma, a singular number, one name, Kṛṣṇa or Rāma, is sufficient. It is not that one has to chant all the holy names of the Lord. The holy names of the Lord are innumerable, and one does not have to chant all the names to prove that he has already undergone all the processes of Vedic ritualistic ceremonies. If one chants once only, it is to be understood that he has already passed all the examinations, not to speak of those who are chanting always, twenty-four hours a day. It is specifically said here, tubhyam: "unto You only." One must chant God's name, not, as the Māyāvādī philosophers say, any name, such as a demigod's name or the names of God's energies. Only the holy name of the Supreme Lord will be effective. Anyone who compares the holy name of the Supreme Lord to the names of the demigods is called pāṣaṇḍī, or an offender.

The holy name has to be chanted to please the Supreme Lord, and not for any sense gratification or professional purpose. If this pure mentality is there, then even though a person is born of a low family, such as a dog-eater's, he is so glorious that not only has he purified himself, but he is quite competent to deliver others. He is competent to speak on the importance of the transcendental name, just as Ṭhākura Haridāsa did. He was apparently born in a family of Muhammadans, but because he was chanting the holy name of the Supreme Lord offenselessly, Lord Caitanya empowered him to become the authority, or ācārya, of spreading the name. It did not matter that he was born in a family which was not following the Vedic rules and regulations. Caitanya Mahāprabhu and Advaita Prabhu accepted him as an authority because he was offenselessly chanting the name of the Lord. Authorities like Advaita Prabhu and Lord Caitanya immediately accepted that he had already performed all kinds of austerities, studied the Vedas and performed all sacrifices. That is automatically understood. There is a hereditary class of brāhmaṇas called the smārta-brāhmaṇas, however, who are of the opinion that even if such persons who are chanting the holy name of the Lord are accepted as purified, they still have to perform the Vedic rites or await their next birth in a family of brāhmaṇas so that they can perform the Vedic rituals. But actually that is not the case. Such a man does not need to wait for the next birth to become purified. He is at once purified. It is understood that he has already performed all sorts of rites. It is the so-called brāhmaṇas who actually have to undergo different kinds of austerities before reaching that point of purification. There are many other Vedic performances which are not described here. All such Vedic rituals have been already performed by the chanters of the holy name.

The word juhuvuḥ means that the chanters of the holy name have already performed all kinds of sacrifices. Sasnuḥ means that they have already traveled to all the holy places of pilgrimage and taken part in purificatory activities at those places. They are called āryāḥ because they have already finished all these requirements, and therefore they must be among the Āryans or those who have qualified themselves to become Āryans. "Āryan" refers to those who are civilized, whose manners are regulated according to the Vedic rituals. Any devotee who is chanting the holy name of the Lord is the best kind of Āryan. Unless one studies the Vedas, one cannot become an Āryan, but it is automatically understood that the chanters have already studied all the Vedic literature. The specific word used here is anūcuḥ, which means that because they have already completed all those recommended acts, they have become qualified to be spiritual masters.

The very word gṛṇanti, which is used in this verse, means to be already established in the perfectional stage of ritualistic performances. If one is seated on the bench of a high court and is giving judgment on cases, it means that he has already passed all legal exams and is better than those who are engaged in the study of law or those expecting to study law in the future. In a similar way, persons who are chanting the holy name are transcendental to those who are factually performing the Vedic rituals and those who expect to be qualified (or, in other words, those who are born in families of brāhmaṇas but have not yet undergone the reformatory processes and who therefore expect to study the Vedic rituals and perform the sacrifices in the future).

There are many Vedic statements in different places saying that anyone who chants the holy name of the Lord becomes immediately freed from conditional life and that anyone who hears the holy name of the Lord, even though born of a family of dog-eaters, also becomes liberated from the clutches of material entanglement.

TEXT 8

taṁ tvām ahaṁ brahma paraṁ pumāṁsaṁ

pratyak-srotasy ātmani saṁvibhāvyam

sva-tejasā dhvasta-guṇa-pravāhaṁ

vande viṣṇuṁ kapilaṁ veda-garbham

SYNONYMS

tam-unto Him; tvām-You; aham-I; brahma-Brahman; param-supreme; pumāṁsam-the Supreme Personality of Godhead; pratyak-srotasi-turned inwards; ātmani-in the mind; saṁvibhāvyam-meditated upon, perceived; sva-tejasā-by Your own potency; dhvasta-vanished; guṇa-pravāham-the influence of the modes of material nature; vande-I offer obeisances; viṣṇum-unto Lord Viṣṇu; kapilam-named Kapila; veda-garbham-the repository of the Vedas.

I believe, my Lord, that You are Lord Viṣṇu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only.

Devahūti, the mother of Kapila, instead of prolonging her prayers, summarized that Lord Kapila was none other than Viṣṇu and that since she was a woman it was not possible for her to worship Him properly simply by prayer. It was her intention that the Lord be satisfied. The word pratyak is significant. In yogic practice, the eight divisions are yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. pratyāhāra means to wind up the activities of the senses. The level of realization of the Supreme Lord evidenced by Devahūti is possible when one is able to withdraw the senses from material activities. When one is engaged in devotional service, there is no scope for his senses to be engaged otherwise. In such full Kṛṣṇa consciousness, one can understand the Supreme Lord as He is.

TEXT 9

maitreya uvāca

īḍito bhagavān evaṁ

kapilākhyaḥ paraḥ pumān

vācāviklavayety āha

mātaraṁ mātṛ-vatsalaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; īḍitaḥ-praised; bhagavān-the Supreme Personality of Godhead; evam-thus; kapila-ākhyaḥ-named Kapila; paraḥ-supreme; pumān-person; vācā-with words; aviklavayā-grave; iti-thus; āha-replied; mātaram-to His mother; mātṛ-vatsalaḥ-very affectionate to His mother.

Thus the Supreme Personality of Godhead Kapila, satisfied by the words of His mother, towards whom He was very affectionate, replied with gravity.

Since the Lord is all-perfect, His exhibition of affection for His mother was also complete. After hearing the words of His mother, He most respectfully, with due gravity and good manners, replied.

TEXT 10

kapila uvāca

mārgeṇānena mātas te

susevyenoditena me

āsthitena parāṁ kāṣṭhām

acirād avarotsyasi

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; mārgeṇa-by the path; anena-this; mātaḥ-My dear mother; te-for you; su-sevyena-very easy to execute; uditena-instructed; me-by Me; āsthitena-being performed; parām-supreme; kāṣṭhām-goal; acirāt-very soon; avarotsyasi-you will attain.

The Personality of Godhead said: My dear mother, the path of self-realization which I have already instructed to you is very easy. You can execute this system without difficulty, and by following it you shall very soon be liberated, even within your present body.

Devotional service is so perfect that simply by following the rules and regulations and executing them under the direction of the spiritual master, one is liberated, as it is said herein, from the clutches of māyā, even in this body. In other yogic processes, or in empiric philosophical speculation, one is never certain whether or not he is at the perfectional stage. But in the discharge of devotional service, if one has unflinching faith in the instruction of the bona fide spiritual master and follows the rules and regulations, he is sure to be liberated, even within this present body. Śrīla Rūpa Gosvāmī, in the Bhakti-rasāmṛta-sindhu, has also confirmed this. Īhā yasya harer dāsye: regardless of where he is situated, anyone whose only aim is to serve the Supreme Lord under the direction of the spiritual master is called jīvan-mukta, or one who is liberated even with his material body. Sometimes doubts arise in the minds of neophytes about whether or not the spiritual master is liberated, and sometimes neophytes are doubtful about the bodily affairs of the spiritual master. The point of liberation, however, is not to see the bodily symptoms of the spiritual master. One has to see the spiritual symptoms of the spiritual master. Jīvan-mukta means that even though one is in the material body (there are still some material necessities, since the body is material), because one is fully situated in the service of the Lord, he should be understood to be liberated.

Liberation entails being situated in one's own position. That is the definition in the Śrīmad-Bhāgavatam: muktir. .. svarūpeṇa vyavasthitiḥ. The svarūpa, or actual identity of the living entity, is described by Lord Caitanya. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] the real identity of the living entity is that he is eternally a servitor of the Supreme Lord. If someone is one-hundred-percent engaged in the service of the Lord, he is to be understood as liberated. One must understand whether or not he is liberated by his activities in devotional service, not by other symptoms.

TEXT 11

śraddhatsvaitan mataṁ mahyaṁ

juṣṭaṁ yad brahma-vādibhiḥ

yena mām abhayaṁ yāyā

mṛtyum ṛcchanty atad-vidaḥ

SYNONYMS

śraddhatsva-you may rest assured; etat-about this; matam-instruction; mahyam-My; juṣṭam-followed; yat-which; brahma-vādibhiḥ-by transcendentalists; yena-by which; mām-unto Me; abhayam-without fear; yāyāḥ-you shall reach; mṛtyum-death; ṛcchanti-attain; a-tat-vidaḥ-persons who are not conversant with this.

My dear mother, those who are actually transcendentalists certainly follow My instructions, as I have given them to you. You may rest assured that if you traverse this path of self-realization perfectly, surely you shall be freed from fearful material contamination and shall ultimately reach Me. Mother, persons who are not conversant with this method of devotional service certainly cannot get out of the cycle of birth and death.

Material existence is full of anxiety, and therefore it is fearful. One who gets out of this material existence automatically becomes free from all anxieties and fear. One who follows the path of devotional service enunciated by Lord Kapila is very easily liberated.

TEXT 12

maitreya uvāca

iti pradarśya bhagavān

satīṁ tām ātmano gatim

sva-mātrā brahma-vādinyā

kapilo 'numato yayau

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; pradarśya-after instructing; bhagavān-the Supreme Personality of Godhead; satīm-venerable; tām-that; ātmanaḥ-of self-realization; gatim-path; sva-mātrā-from His mother; brahma-vādinyā-self-realized; kapilaḥ-Lord Kapila; anumataḥ-took permission; yayau-left.

Śrī Maitreya said: The Supreme Personality of Godhead Kapila, after instructing His beloved mother, took permission from her and left His home, His mission having been fulfilled.

The mission of the appearance of the Supreme Personality of Godhead in the form of Kapila was to distribute the transcendental knowledge of Sāṅkhya philosophy, which is full of devotional service. Having imparted that knowledge to His mother-and, through His mother, to the world-Kapiladeva had no more need to stay at home, so He took permission from His mother and left. Apparently He left home for spiritual realization, although He had nothing to realize spiritually because He Himself is the person to be spiritually realized. Therefore this is an example set by the Supreme Personality of Godhead while acting like an ordinary human being so that others might learn from Him. He could, of course, have stayed with His mother, but He indicated that there was no need to stay with the family. It is best to remain alone as a brahmacārī, sannyāsī or vānaprastha and cultivate Kṛṣṇa consciousness throughout one's whole life. Those who are unable to remain alone are given license to live in household life with wife and children, not for sense gratification but for cultivation of Kṛṣṇa consciousness.

TEXT 13

sā cāpi tanayoktena

yogādeśena yoga-yuk

tasminn āśrama āpīḍe

sarasvatyāḥ samāhitā

SYNONYMS

sā-she; ca-and; api-also; tanaya-by her son; uktena-spoken; yoga-ādeśena-by the instruction on yoga; yoga-yuk-engaged in bhakti-yoga; tasmin-in that; āśrame-hermitage; āpīḍe-the flower crown; sarasvatyāḥ-of the Sarasvatī; samāhitā-fixed in samādhi.

As instructed by her son, Devahūti also began to practice bhakti-yoga in that very āśrama. She practiced samādhi in the house of Kardama Muni, which was so beautifully decorated with flowers that it was considered the flower crown of the River Sarasvatī.

Devahūti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahūti was that when she was not married, she was under the care of her father, Svāyambhuva Manu, and then Svāyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvatī.

TEXT 14

abhīkṣṇāvagāha-kapiśān

jaṭilān kuṭilālakān

ātmānaṁ cogra-tapasā

bibhratī cīriṇaṁ kṛśam

SYNONYMS

abhīkṣṇa-again and again; avagāha-by bathing; kapiśān-gray; jaṭilān-matted; kuṭila-curled; alakān-hair; ātmānam-her body; ca-and; ugra-tapasā-by severe austerities; bibhratī-became; cīriṇam-clothed in rags; kṛśam-thin.

She began to bathe three times daily, and thus her curling black hair gradually became gray. Due to austerity, her body gradually became thin, and she wore old garments.

It is the practice of the yogī, brahmacārī, vānaprastha and sannyāsī to bathe at least three times daily-early in the morning, during noontime and in the evening. These principles are strictly followed even by some gṛhasthas, especially brāhmaṇas, who are elevated in spiritual consciousness. Devahūti was a king's daughter and almost a king's wife also. Although Kardama Muni was not a king, by his yogic mystic power he accommodated Devahūti very comfortably in a nice palace with maidservants and all opulence. But since she had learned austerity even in the presence of her husband, there was no difficulty for her to be austere. Still, because her body underwent severe austerity after the departure of her husband and son, she became thin. To be too fat is not very good for spiritually advanced life. Rather, one should reduce because if one becomes fat it is an impediment to progress in spiritual understanding. One should be careful not to eat too much, sleep too much or remain in a comfortable position. Voluntarily accepting some penances and difficulties, one should take less food and less sleep. These are the procedures for practicing any kind of yoga, whether bhakti-yoga, jñāna-yoga or haṭha-yoga.

TEXT 15

prajāpateḥ kardamasya

tapo-yoga-vijṛmbhitam

sva-gārhasthyam anaupamyaṁ

prārthyaṁ vaimānikair api

SYNONYMS

prajā-pateḥ-of the progenitor of mankind; kardamasya-Kardama Muni; tapaḥ-by austerity; yoga-by yoga; vijṛmbhitam-developed; sva-gārhasthyam-his home and household paraphernalia; anaupamyam-unequaled; prārthyam-enviable; vaimānikaiḥ-by the denizens of heaven; api-even.

The home and household paraphernalia of Kardama, who was one of the Prajāpatis, was developed in such a way, by dint of his mystic powers of austerity and yoga, that his opulence was sometimes envied by those who travel in outer space in airplanes.

The statement in this verse that Kardama Muni's household affairs were envied even by persons who travel in outer space refers to the denizens of heaven. Their airships are not like those we have invented in the modern age, which fly only from one country to another; their airplanes were capable of going from one planet to another. There are many such statements in the Śrīmad-Bhāgavatam from which we can understand that there were facilities to travel from one planet to another, especially in the higher planetary system, and who can say that they are not still traveling? The speed of our airplanes and space vehicles is very limited, but, as we have already studied, Kardama Muni traveled in outer space in an airplane which was like a city, and he journeyed to see all the different heavenly planets. That was not an ordinary airplane, nor was it ordinary space travel. Because Kardama Muni was such a powerful mystic yogī, his opulence was envied by the denizens of heaven.

TEXT 16

payaḥ-phena-nibhāḥ śayyā

dāntā rukma-paricchadāḥ

āsanāni ca haimāni

susparśāstaraṇāni ca

SYNONYMS

payaḥ-of milk; phena-the foam; nibhāḥ-resembling; śayyāḥ-beds; dāntāḥ-made of ivory; rukma-golden; paricchadāḥ-with covers; āsanāni-chairs and benches; ca-and; haimāni-made of gold; su-sparśa-soft to the touch; āstaraṇāni-cushions; ca-and.

The opulence of the household of Kardama Muni is described herein. The bedsheets and mattresses were all as white as the foam of milk, the chairs and benches were made of ivory and were covered by cloths of lace with golden filigree, and the couches were made of gold and had very soft pillows.

TEXT 17

svaccha-sphaṭika-kuḍyeṣu

mahā-mārakateṣu ca

ratna-pradīpā ābhānti

lalanā ratna-saṁyutāḥ

SYNONYMS

svaccha-pure; sphaṭika-marble; kuḍyeṣu-on the walls; mahā-mārakateṣu-decorated with valuable emeralds; ca-and; ratna-pradīpāḥ-jewel lamps; ābhānti-shine; lalanāḥ-women; ratna-with jewelry; saṁyutāḥ-decorated.

The walls of the house were made of first-class marble, decorated with valuable jewels. There was no need of light, for the household was illuminated by the rays of these jewels. The female members of the household were all amply decorated with jewelry.

It is understood from this statement that the opulences of household life were exhibited in valuable jewels, ivory, first-class marble, and furniture made of gold and jewels. The clothes are also mentioned as being decorated with golden filigree. Everything actually had some value. It was not like the furniture of the present day, which is cast in valueless plastic or base metal. The way of Vedic civilization is that whatever was used in household affairs had to be valuable. In case of need, such items of value could be exchanged immediately. Thus one's broken and unwanted furniture and paraphernalia would never be without value. This system is still followed by Indians in household affairs. They keep metal utensils and golden ornaments or silver plates and valuable silk garments with gold embroidery, and in case of need, they can have some money in exchange immediately. There are exchanges for the moneylenders and the householders.

TEXT 18

gṛhodyānaṁ kusumitai

ramyaṁ bahv-amara-drumaiḥ

kūjad-vihaṅga-mithunaṁ

gāyan-matta-madhuvratam

SYNONYMS

gṛha-udyānam-the household garden; kusumitaiḥ-with flowers and fruits; ramyam-beautiful; bahu-amara-drumaiḥ-with many celestial trees; kūjat-singing; vihaṅga-of birds; mithunam-with pairs; gāyat-humming; matta-intoxicated; madhu-vratam-with bees.

The compound of the main household was surrounded by beautiful gardens, with sweet, fragrant flowers and many trees which produced fresh fruit and were tall and beautiful. The attraction of such gardens was that singing birds would sit on the trees, and their chanting voices, as well as the humming sound of the bees, made the whole atmosphere as pleasing as possible.

TEXT 19

yatra praviṣṭam ātmānaṁ

vibudhānucarā jaguḥ

vāpyām utpala-gandhinyāṁ

kardamenopalālitam

SYNONYMS

yatra-where; praviṣṭam-entered; ātmānam-unto her; vibudha-anucarāḥ-the associates of the denizens of heaven; jaguḥ-sang; vāpyām-in the pond; utpala-of lotuses; gandhinyām-with the fragrance; kardamena-by Kardama; upalālitam-treated with great care.

When Devahūti would enter that lovely garden to take her bath in the pond filled with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing about Kardama's glorious household life. Her great husband, Kardama, gave her all protection at all times.

The ideal husband-and-wife relationship is very nicely described in this statement. Kardama Muni gave Devahūti all sorts of comforts in his duty as a husband, but he was not at all attached to his wife. As soon as his son, Kapiladeva, was grown up, Kardama at once left all family connection. Similarly, Devahūti was the daughter of a great king, Svāyambhuva Manu, and was qualified and beautiful, but she was completely dependent on the protection of her husband. According to Manu, women, the fair sex, should not have independence at any stage of life. In childhood a woman must be under the protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. Devahūti demonstrated all these statements of the Manu-saṁhitā in her life: as a child she was dependent on her father, later she was dependent on her husband, in spite of her opulence, and she was later on dependent on her son, Kapiladeva.

TEXT 20

hitvā tad īpsitatamam

apy ākhaṇḍala-yoṣitām

kiñcic cakāra vadanaṁ

putra-viśleṣaṇāturā

SYNONYMS

hitvā-having given up; tat-that household; īpsita-tamam-most desirable; api-even; ākhaṇḍala-yoṣitām-by the wives of Lord Indra; kiñcit cakāra vadanam-she wore a sorry look on her face; putra-viśleṣaṇa-by separation from her son; āturā-afflicted.

Although her position was unique from all points of view, saintly Devahūti, in spite of all her possessions, which were envied even by the ladies of the heavenly planets, gave up all such comforts. She was only sorry that her great son was separated from her.

Devahūti was not at all sorry at giving up her material comforts, but she was very much aggrieved at the separation of her son. It may be questioned here that if Devahūti was not at all sorry to give up the material comforts of life, then why was she sorry about losing her son? Why was she so attached to her son? The answer is explained in the next verse. He was not an ordinary son. Her son was the Supreme Personality of Godhead. One can give up material attachment, therefore, only when one has attachment for the Supreme Person. This is explained in Bhagavad-gītā. Paraṁ dṛṣṭvā nivartate. Only when one actually has some taste for spiritual existence can he be reluctant to follow the materialistic way of life.

TEXT 21

vanaṁ pravrajite patyāv

apatya-virahāturā

jñāta-tattvāpy abhūn naṣṭe

vatse gaur iva vatsalā

SYNONYMS

vanam-to the forest; pravrajite patyau-when her husband left home; apatya-viraha-by separation from her son; āturā-very sorry; jñāta-tattvā-knowing the truth; api-although; abhūt-she became; naṣṭe vatse-when her calf is lost; gauḥ-a cow; iva-like; vatsalā-affectionate.

Devahūti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home. Although she knew all the truths of life and death, and although her heart was cleansed of all dirt, she was very aggrieved at the loss of her son, just as a cow is affected when her calf dies.

A woman whose husband is away from home or has taken the renounced order of life should not be very sorry, because she still has the presence of her husband's representative, her son. It is said in the Vedic scriptures, ātmaiva putro jāyate: the husband's body is represented by the son. Strictly speaking, a woman is never widowed if she has a grown son. Devahūti was not very much affected while Kapila Muni was there, but upon His departure she was very afflicted. She grieved not because of her worldly relationship with Kardama Muni but because of her sincere love for the Personality of Godhead.

The example given here is that Devahūti became just like a cow who has lost her calf. A cow bereft of her calf cries day and night. Similarly, Devahūti was aggrieved, and she always cried and requested her friends and relatives, "Please bring my son home so that I may live. Otherwise, I shall die." This intense affection for the Supreme Personality of Godhead, although manifested as affection for one's son, is spiritually beneficial. Attachment for a material son obliges one to remain in material existence, but the same attachment, when transferred to the Supreme Lord, brings one elevation to the spiritual world in the association of the Lord.

Every woman can qualify herself as much as Devahūti and then can also have the Supreme Godhead as her son. If the Supreme Personality of Godhead can appear as the son of Devahūti, He can also appear as the son of any other woman, provided that woman is qualified. If one gets the Supreme Lord as a son, one can have the benefit of bringing up a nice son in this world and at the same time get promotion to the spiritual world to become the face-to-face associate of the Personality of Godhead.

TEXT 22

tam eva dhyāyatī devam

apatyaṁ kapilaṁ harim

babhūvācirato vatsa

niḥspṛhā tādṛśe gṛhe

SYNONYMS

tam-upon Him; eva-certainly; dhyāyatī-meditating; devam-divine; apatyam-son; kapilam-Lord Kapila; harim-the Supreme Personality of Godhead; babhūva-became; acirataḥ-very soon; vatsa-O dear Vidura; niḥspṛhā-unattached; tādṛśe gṛhe-to such a home.

O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home.

Here is a practical example of how one can elevate oneself in spiritual advancement by Kṛṣṇa consciousness. Kapiladeva is Kṛṣṇa, and He appeared as the son of Devahūti. After Kapiladeva left home, Devahūti was absorbed in thought of Him, and thus she was always Kṛṣṇa conscious. Her constant situation in Kṛṣṇa consciousness enabled her to be detached from hearth and home.

Unless we are able to transfer our attachment to the Supreme Personality of Godhead, there is no possibility of becoming freed from material attachment. The Śrīmad-Bhāgavatam, therefore, confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one's intelligence. Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord.

The devotees adopt the devotional process, hearing about the Supreme Lord's pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gītā, tato māṁ tattvato jñātvā: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets.

TEXT 23

dhyāyatī bhagavad-rūpaṁ

yad āha dhyāna-gocaram

sutaḥ prasanna-vadanaṁ

samasta-vyasta-cintayā

SYNONYMS

dhyāyatī-meditating; bhagavat-rūpam-upon the form of the Supreme Personality of Godhead; yat-which; āha-He instructed; dhyāna-gocaram-the object of meditation; sutaḥ-her son; prasanna-vadanam-with a smiling face; samasta-on the whole; vyasta-on the parts; cintayā-with her mind.

Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahūti began to meditate constantly upon the Viṣṇu form of the Supreme Lord.

TEXTS 24–25

bhakti-pravāha-yogena

vairāgyeṇa balīyasā

yuktānuṣṭhāna-jātena

jñānena brahma-hetunā

viśuddhena tadātmānam

ātmanā viśvato-mukham

svānubhūtyā tirobhūta-

māyā-guṇa-viśeṣaṇam

SYNONYMS

bhakti-pravāha-yogena-by continuous engagement in devotional service; vairāgyeṇa-by renunciation; balīyasā-very strong; yukta-anuṣṭhāna-by proper performance of duties; jātena-produced; jñānena-by knowledge; brahma-hetunā-due to realization of the Absolute Truth; viśuddhena-by purification; tadā-then; ātmānam-Supreme Personality of Godhead; ātmanā-with the mind; viśvataḥ-mukham-whose face is turned everywhere; sva-anubhūtyā-by self-realization; tiraḥ-bhūta-disappeared; māyā-guṇa-of the modes of material nature; viśeṣaṇam-distinctions.

She did so with serious engagement in devotional service. Because she was strong in renunciation, she accepted only the necessities of the body. She became situated in knowledge due to realization of the Absolute Truth, her heart became purified, she became fully absorbed in meditation upon the Supreme Personality of Godhead, and all misgivings due to the modes of material nature disappeared.

TEXT 26

brahmaṇy avasthita-matir

bhagavaty ātma-saṁśraye

nivṛtta-jīvāpattitvāt

kṣīṇa-kleśāpta-nirvṛtiḥ

SYNONYMS

brahmaṇi-in Brahman; avasthita-situated; matiḥ-her mind; bhagavati-in the Supreme Personality of Godhead; ātma-saṁśraye-residing in all living entities; nivṛtta-freed; jīva-of the jīva soul; āpattitvāt-from the unfortunate condition; kṣīṇa-disappeared; kleśa-material pangs; āpta-attained; nirvṛtiḥ-transcendental bliss.

Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss.

The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.

In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham [Bg. 14.27]: the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.

Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.

The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.

Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: "I am the seed of all entities." By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.

Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.

The real purpose of all processes of transcendental realization-jñāna-yoga, dhyāna-yoga or bhakti-yoga-is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.

Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.

TEXT 27

nityārūḍha-samādhitvāt

parāvṛtta-guṇa-bhramā

na sasmāra tadātmānaṁ

svapne dṛṣṭam ivotthitaḥ

SYNONYMS

nitya-eternal; ārūḍha-situated in; samādhitvāt-from trance; parāvṛtta-freed from; guṇa-of the modes of material nature; bhramā-illusion; na sasmāra-she did not remember; tadā-then; ātmānam-her material body; svapne-in a dream; dṛṣṭam-seen; iva-just as; utthitaḥ-one who has arisen.

Situated in eternal trance and freed from illusion impelled by the modes of material nature, she forgot her material body, just as one forgets his different bodies in a dream.

A great Vaiṣṇava said that he who has no remembrance of his body is not bound to material existence. As long as we are conscious of our bodily existence, it is to be understood that we are living conditionally, under the three modes of material nature. When one forgets his bodily existence, his conditional, material life is over. This forgetfulness is actually possible when we engage our senses in the transcendental loving service of the Lord. In the conditional state, one engages his senses as a member of a family or as a member of a society or country. But when one forgets all such membership in material circumstances and realizes that he is an eternal servant of the Supreme Lord, that is actual forgetfulness of material existence.

This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.

A devotee always merges in transcendental happiness, and therefore he has no experience of material distresses. This transcendental happiness is called eternal bliss. According to the opinion of devotees, constant remembrance of the Supreme Lord is called samādhi, or trance. If one is constantly in trance, there is no possibility of his being attacked or even touched by the modes of material nature. As soon as one is freed from the contamination of the three material modes, he no longer has to take birth to transmigrate from one form to another in this material world.

TEXT 28

tad-dehaḥ parataḥ poṣo

'py akṛśaś cādhy-asambhavāt

babhau malair avacchannaḥ

sadhūma iva pāvakaḥ

SYNONYMS

tat-dehaḥ-her body; parataḥ-by others (the damsels created by Kardama); poṣaḥ-maintained; api-although; akṛśaḥ-not thin; ca-and; ādhi-anxiety; asambhavāt-from not occurring; babhau-shone; malaiḥ-by dust; avacchannaḥ-covered; sa-dhūmaḥ-surrounded with smoke; iva-like; pāvakaḥ-a fire.

Her body was being taken care of by the spiritual damsels created by her husband, Kardama, and since she had no mental anxiety at that time, her body did not become thin. She appeared just like a fire surrounded by smoke.

Because she was always in trance in transcendental bliss, the thought of the Personality of Godhead was always carefully fixed in her mind. She did not become thin, for she was taken care of by the celestial maidservants created by her husband. It is said, according to the Āyur-vedic medical science, that if one is free from anxieties he generally becomes fat. Devahūti, being situated in Kṛṣṇa consciousness, had no mental anxieties, and therefore her body did not become thin. It is customary in the renounced order of life that one should not take any service from a servant or maid, but Devahūti was being served by the celestial maidservants. This may appear to be against the spiritual concept of life, but just as fire is still beautiful even when surrounded by smoke, she looked completely pure although it seemed that she was living in a luxurious way.

TEXT 29

svāṅgaṁ tapo-yogamayaṁ

mukta-keśaṁ gatāmbaram

daiva-guptaṁ na bubudhe

vāsudeva-praviṣṭa-dhīḥ

SYNONYMS

sva-aṅgam-her body; tapaḥ-austerity; yoga-yoga practice; mayam-fully engaged in; mukta-loosened; keśam-her hair; gata-disarrayed; ambaram-her garments; daiva-by the Lord; guptam-protected; na-not; bubudhe-she was aware of; vāsudeva-in the Supreme Personality of Godhead; praviṣṭa-absorbed; dhīḥ-her thoughts.

Because she was always absorbed in the thought of the Supreme Personality of Godhead, she was not aware that her hair was sometimes loosened or her garments were disarrayed.

In this verse the word daiva-guptam, "protected by the Supreme Personality of Godhead," is very significant. Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of the maintenance of the devotee's body, and there is no need of anxiety for its protection. It is said in the Second Chapter, Second Canto, of Śrīmad-Bhāgavatam that a fully surrendered soul has no anxiety about the maintenance of his body. The Supreme Lord takes care of the maintenance of innumerable species of bodies; therefore, one who fully engages in His service will not go unprotected by the Supreme Lord. Devahūti was naturally unmindful of the protection of her body, which was being taken care of by the Supreme Person.

TEXT 30

evaṁ sā kapiloktena

mārgeṇācirataḥ param

ātmānaṁ brahma-nirvāṇaṁ

bhagavantam avāpa ha

SYNONYMS

evam-thus; sā-she (Devahūti); kapila-by Kapila; uktena-instructed; mārgeṇa-by the path; acirataḥ-soon; param-supreme; ātmānam-Supersoul; brahma-Brahman; nirvāṇam-cessation of materialistic existence; bhagavantam-the Supreme Personality of Godhead; avāpa-she achieved; ha-certainly.

My dear Vidura, by following the principles instructed by Kapila, Devahūti soon became liberated from material bondage, and she achieved the Supreme Personality of Godhead, as Supersoul, without difficulty.

Three words have been used in this connection to describe the achievement of Devahūti: ātmānam, brahma-nirvāṇam and bhagavantam. These refer to the gradual process of discovery of the Absolute Truth, mentioned herein as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuṇṭha planets. Nirvāṇa means to extinguish the pangs of material existence. When one is able to enter into the spiritual kingdom or into spiritual realization, one is automatically freed from material pangs. That is called brahma-nirvāṇa. According to Vedic scripture, nirvāṇa means cessation of the materialistic way of life. Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam [Bs 5.33]. Ananta means "innumerable." The Lord has innumerable expansions of His transcendental form, and according to the different positions of the symbolical representations in His four hands, He is known as Nārāyaṇa, Pradyumna, Aniruddha, Vāsudeva, etc. There is also a Vaikuṇṭha planet known as Kapila Vaikuṇṭha, to which Devahūti was promoted to meet Kapila and reside there eternally, enjoying the company of her transcendental son.

TEXT 31

tad vīrāsīt puṇyatamaṁ

kṣetraṁ trailokya-viśrutam

nāmnā siddha-padaṁ yatra

sā saṁsiddhim upeyuṣī

SYNONYMS

tat-that; vīra-O brave Vidura; āsīt-was; puṇya-tamam-most sacred; kṣetram-place; trai-lokya-in the three worlds; viśrutam-known; nāmnā-by the name; siddha-padam-Siddhapada; yatra-where; sā-she (Devahūti); saṁsiddhim-perfection; upeyuṣī-achieved.

The palace where Devahūti achieved her perfection, my dear Vidura, is understood to be a most sacred spot. It is known all over the three worlds as Siddhapada.

TEXT 32

tasyās tad yoga-vidhuta-

mārtyaṁ martyam abhūt sarit

srotasāṁ pravarā saumya

siddhidā siddha-sevitā

SYNONYMS

tasyāḥ-of Devahūti; tat-that; yoga-by yoga practice; vidhuta-relinquished; mārtyam-material elements; martyam-her mortal body; abhūt-became; sarit-a river; srotasām-of all rivers; pravarā-the foremost; saumya-O gentle Vidura; siddhi-dā-conferring perfection; siddha-by persons desiring perfection; sevitā-resorted to.

Dear Vidura, the material elements of her body have melted into water and are now a flowing river, which is the most sacred of all rivers. Anyone who bathes in that river also attains perfection, and therefore all persons who desire perfection go bathe there.

TEXT 33

kapilo 'pi mahā-yogī

bhagavān pitur āśramāt

mātaraṁ samanujñāpya

prāg-udīcīṁ diśaṁ yayau

SYNONYMS

kapilaḥ-Lord Kapila; api-surely; mahā-yogī-the great sage; bhagavān-the Supreme Personality of Godhead; pituḥ-of His father; āśramāt-from the hermitage; mātaram-from His mother; samanujñāpya-having asked permission; prāk-udīcīm-northeast; diśam-direction; yayau-He went.

My dear Vidura, the great sage Kapila, the Personality of Godhead, left His father's hermitage with the permission of His mother and went towards the northeast.

TEXT 34

siddha-cāraṇa-gandharvair

munibhiś cāpsaro-gaṇaiḥ

stūyamānaḥ samudreṇa

dattārhaṇa-niketanaḥ

SYNONYMS

siddha-by the Siddhas; cāraṇa-by the Cāraṇas; gandharvaiḥ-by the Gandharvas; munibhiḥ-by the munis; ca-and; apsaraḥ-gaṇaiḥ-by the Apsarās (damsels of the heavenly planets); stūyamānaḥ-being extolled; samudreṇa-by the ocean; datta-given; arhaṇa-oblations; niketanaḥ-place of residence.

While He was passing in the northern direction, all the celestial denizens known as Cāraṇas and Gandharvas, as well as the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The ocean offered Him oblations and a place of residence.

It is understood that Kapila Muni first went towards the Himalayas and traced the course of the River Ganges, and He again came to the delta of the Ganges at the sea now known as the Bay of Bengal. The ocean gave Him residence at a place still known as Gaṅgā-sāgara, where the River Ganges meets the sea. That place is called Gaṅgā-sāgara-tīrtha, and even today people gather there to offer respects to Kapiladeva, the original author of the Sāṅkhya system of philosophy. Unfortunately, this Sāṅkhya system has been misrepresented by an imposter who is also named Kapila, but that other system of philosophy does not tally with anything described in the Sāṅkhya of Kapila in the Śrīmad-Bhāgavatam.

TEXT 35

āste yogaṁ samāsthāya

sāṅkhyācāryair abhiṣṭutaḥ

trayāṇām api lokānām

upaśāntyai samāhitaḥ

SYNONYMS

āste-He remains; yogam-yoga; samāsthāya-having practiced; sāṅkhya-of the Sāṅkhya philosophy; ācāryaiḥ-by the great teachers; abhiṣṭutaḥ-worshiped; trayāṇām-three; api-certainly; lokānām-of the worlds; upaśāntyai-for the deliverance; samāhitaḥ-fixed in trance.

Even now Kapila Muni is staying there in trance for the deliverance of the conditioned souls in the three worlds, and all the ācāryas, or great teachers, of the system of Sāṅkhya philosophy are worshiping Him.

TEXT 36

etan nigaditaṁ tāta

yat pṛṣṭo 'haṁ tavānagha

kapilasya ca saṁvādo

devahūtyāś ca pāvanaḥ

SYNONYMS

etat-this; nigaditam-spoken; tāta-O dear Vidura; yat-which; pṛṣṭaḥ-was asked; aham-I; tava-by you; anagha-O sinless Vidura; kapilasya-of Kapila; ca-and; saṁvādaḥ-conversation; devahūtyāḥ-of Devahūti; ca-and; pāvanaḥ-pure.

My dear son, since you have inquired from me, I have answered. O sinless one, the descriptions of Kapiladeva and His mother and their activities are the purest of all pure discourses.

TEXT 37

ya idam anuśṛṇoti yo 'bhidhatte

kapila-muner matam ātma-yoga-guhyam

bhagavati kṛta-dhīḥ suparṇa-ketāv

upalabhate bhagavat-padāravindam

SYNONYMS

yaḥ-whoever; idam-this; anuśṛṇoti-hears; yaḥ-whoever; abhidhatte-expounds; kapila-muneḥ-of the sage Kapila; matam-instructions; ātma-yoga-based on meditation on the Lord; guhyam-confidential; bhagavati-on the Supreme Personality of Godhead; kṛta-dhīḥ-having fixed his mind; suparṇa-ketau-who has a banner of Garuḍa; upalabhate-achieves; bhagavat-of the Supreme Lord; pada-aravindam-the lotus feet.

The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord.

The narration of Kapiladeva and His mother, Devahūti, is so perfect and transcendental that even if one only hears or reads this description, he achieves the highest perfectional goal of life, for he engages in the loving service of the lotus feet of the Supreme Personality of Godhead. There is no doubt that Devahūti, who had the Supreme Lord as her son and who followed the instructions of Kapiladeva so nicely, attained the highest perfection of human life.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Activities of Kapila."

END OF THE THIRD CANTO

Fourth Canto

Chapter One

Genealogical Table of the Daughters of Manu

TEXT 1

maitreya uvāca

manos tu śatarūpāyāṁ

tisraḥ kanyāś ca jajñire

ākūtir devahūtiś ca

prasūtir iti viśrutāḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; manoḥ tu-of Svāyambhuva Manu; śatarūpāyām-in his wife Śatarūpā; tisraḥ-three; kanyāḥ ca-daughters also; jajñire-gave birth; ākūtiḥ-named Ākūti; devahūtiḥ-named Devahūti; ca-also; prasūtiḥ-named Prasūti; iti-thus; viśrutāḥ-well known.

Śrī Maitreya said: Svāyambhuva Manu begot three daughters in his wife Śatarūpā, and their names were Ākūti, Devahūti and Prasūti.

First of all let us offer our respectful obeisances unto our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, by whose order I am engaged in this herculean task of writing commentary on the Śrīmad-Bhāgavatam as the Bhaktivedanta purports. By his grace we have finished three cantos already, and we are just trying to begin the Fourth Canto. By his divine grace let us offer our respectful obeisances unto Lord Caitanya, who began this Kṛṣṇa consciousness movement of Bhāgavata-dharma five hundred years ago, and through His grace let us offer our obeisances to the six Gosvāmīs, and then let us offer our obeisances to Rādhā and Kṛṣṇa, the spiritual couple who enjoy eternally in Vṛndāvana with Their cowherd boys and damsels in Vrajabhūmi. Let us also offer our respectful obeisances to all the devotees and eternal servitors of the Supreme Lord.

In this Fourth Canto of Śrīmad-Bhāgavatam there are thirty-one chapters, and all these chapters describe the secondary creation by Brahmā and the Manus. The Supreme Lord Himself does the real creation by agitating His material energy, and then, by His order, Brahma, the first living creature in the universe, attempts to create the different planetary systems and their inhabitants, expanding the population through his progeny, like Manu and other progenitors of living entities, who work perpetually under the order of the Supreme Lord. ln the First Chapter of this Fourth Canto there are descriptions of the three daughters of Svāyambhuva Manu and their descendants. The next six chapters describe the sacrifice performed by King Dakṣa and how it was spoiled. Thereafter the activities of Mahārāja Dhruva are described in five chapters. Then, in eleven chapters, the activities of King Pṛthu are described, and the next eight chapters are devoted to the activities of the Pracetā kings.

As described in the first verse of this chapter, Svāyambhuva Manu had three daughters, named Ākūti, Devahūti and Prasūti. Of these three daughters, one daughter, Devahūti, has already been described, along with her husband, Kardama Muni, and her son, Kapila Muni. In this chapter the descendants of the first daughter, Ākūti, will specifically be described. Svāyambhuva Manu was the son of Brahmā. Brahmā had many other sons, but Manu's name is specifically mentioned first because he was a great devotee of the Lord. In this verse there is also the word ca, indicating that besides the three daughters mentioned, Svāyambhuva Manu also had two sons.

TEXT 2

ākūtiṁ rucaye prādād

api bhrātṛmatīṁ nṛpaḥ

putrikā-dharmam āśritya

śatarūpānumoditaḥ

SYNONYMS

ākūtim-Ākūti; rucaye-unto the great sage Ruci; prādāt-handed over; api-although; bhrātṛ-matīm-daughter having a brother; nṛpaḥ-the King; putrikā-get the resultant son; dharmam-religious rites; āśritya-taking shelter; śatarūpā-by the wife of Svāyambhuva Manu; anumoditaḥ-being sanctioned.

Ākūti had two brothers, but in spite of her brothers, King Svāyambhuva Manu handed her over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā.

Sometimes a sonless person offers his daughter to a husband on the condition that his grandson be returned to him to be adopted as his son and inherit his property. This is called putrikā-dharma, which means that by execution of religious rituals one gets a son, although one is sonless by one's own wife. But here we see extraordinary behavior in Manu, for in spite of his having two sons, he handed over his first daughter to Prajāpati Ruci on the condition that the son born of his daughter be returned to him as his son. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this connection that King Manu knew that the Supreme Personality of Godhead would take birth in the womb of Ākūti; therefore, in spite of having two sons, he wanted the particular son born of Ākūti because he was ambitious to have the Supreme Personality of Godhead appear as his son and grandson. Manu is the lawgiver of mankind, and since he personally executed the putrikā-dharma, we may accept that such a system may be adopted by mankind also. Thus, even though one has a son, if one wants to have a particular son from one's daughter, one may give one's daughter in charity on that condition. That is the opinion of Śrīla Jīva Gosvāmī.

TEXT 3

prajāpatiḥ sa bhagavān

rucis tasyām ajījanat

mithunaṁ brahma-varcasvī

parameṇa samādhinā

SYNONYMS

prajāpatiḥ-one who is entrusted with begetting children; saḥ-he; bhagavān-the most opulent; ruciḥ-the great sage Ruci; tasyām-in her; ajījanat-gave birth; mithunam-couple; brahma-varcasvī-spiritually very much powerful; parameṇa-with great strength; samādhinā-in trance.

Ruci, who was very powerful in his brahminical qualifications and was appointed one of the progenitors of the living entities, begot one son and one daughter by his wife, Ākūti.

The word brahma-varcasvī is very significant. Ruci was a brāhmaṇa, and he executed the brahminical duties very rigidly. As stated in Bhagavad-gītā, the brahminical qualifications are control of the senses, control of the mind, cleanliness within and without, development of spiritual and material knowledge, simplicity, truthfulness, faith in the Supreme Personality of Godhead, etc. There are many qualities which indicate a brahminical personality, and it is understood that Ruci followed all the brahminical principles rigidly. Therefore he is specifically mentioned as brahma-varcasvī. One who is born of a brāhmaṇa father but does not act as a brāhmaṇa is called, in Vedic language, a brahma-bandhu, and is calculated to be on the level of śūdras and women. Thus in the Bhāgavatam we find that Mahābhārata was specifically compiled by Vyāsadeva for strī-śūdra-brahma-bandhu. Strī means women, śūdra means the lower class of civilized human society, and brahma-bandhu means persons who are born in the families of brāhmaṇas but do not follow the rules and regulations carefully. All of these three classes are called less intelligent; they have no access to the study of the Vedas, which are specifically meant for persons who have acquired the brahminical qualifications. This restriction is based not upon any sectarian distinction but upon qualification. The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Śrīmad-Bhāgavatam and other purāṇas, for such persons cannot deliver their real message. Ruci was considered a first-class brāhmaṇa; therefore he is mentioned here as brahma-varcasvī, one who had full prowess in brahminical strength.

TEXT 4

yas tayoḥ puruṣaḥ sākṣād

viṣṇur yajña-svarūpa-dhṛk

yā strī sā dakṣiṇā bhūter

aṁśa-bhūtānapāyinī

SYNONYMS

yaḥ-one who; tayoḥ-out of them; puruṣaḥ-male; sākṣāt-directly; viṣṇuḥ-the Supreme Lord; yajña-Yajña; svarūpa-dhṛk-accepting the form; yā-the other; strī-female; sā-she; dakṣiṇā-Dakṣiṇā; bhūteḥ-of the goddess of fortune; aṁśa-bhūtā-being a plenary expansion; anapāyinī-never to be separated.

Of the two children born of Ākūti, the male child was directly an incarnation of the Supreme Personality of Godhead, and His name was Yajña, which is another name of Lord Viṣṇu. The female child was a partial incarnation of Lakṣmī, the goddess of fortune, the eternal consort of Lord Viṣṇu.

Lakṣmī, the goddess of fortune, is the eternal consort of Lord Viṣṇu. Here it is stated that both the Lord and Lakṣmī, who are eternal consorts, appeared from Ākūti simultaneously. Both the Lord and His consort are beyond this material creation, as confirmed by many authorities (nārāyaṇaḥ paro 'vyaktāt); therefore their eternal relationship cannot be changed, and Yajña, the boy born of Ākūti, later married the goddess of fortune.

TEXT 5

āninye sva-gṛhaṁ putryāḥ

putraṁ vitata-rociṣam

svāyambhuvo mudā yukto

rucir jagrāha dakṣiṇām

SYNONYMS

āninye-brought to; sva-gṛham-home; putryāḥ-born of the daughter; putram-the son; vitata-rociṣam-very powerful; svāyambhuvaḥ-the Manu named Svāyambhuva; mudā-being very pleased; yuktaḥ-with; ruciḥ-the great sage Ruci; jagrāha-kept; dakṣiṇām-the daughter named Dakṣiṇā.

Svāyambhuva Manu very gladly brought home the beautiful boy named Yajña, and Ruci, his son-in-law, kept with him the daughter, Dakṣiṇā.

Svāyambhuva Manu was very glad to see that his daughter Ākūti had given birth to both a boy and girl. He was afraid that he would take one son and that because of this his son-in-law Ruci might be sorry. Thus when he heard that a daughter was born along with the boy, he was very glad. Ruci, according to his promise, returned his male child to Svāyambhuva Manu and decided to keep the daughter, whose name was Dakṣiṇā. One of Lord Viṣṇu's names is Yajña because He is the master of the Vedas. The name Yajña comes from yajuṣāṁ patiḥ, which means "Lord of all sacrifices." In the Yajur Veda there are different ritualistic prescriptions for performing yajñas, and the beneficiary of all such yajñas is the Supreme Lord, Viṣṇu. Therefore it is stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇaḥ: one should act, but one should perform one's prescribed duties only for the sake of Yajña, or Viṣṇu. lf one does not act for the satisfaction of the Supreme Personality of Godhead, or if one does not perform devotional service, then there will be reactions to all one's activities. It does not matter if the reaction is good or bad; if our activities are not dovetailed with the desire of the Supreme Lord, or if we do not act in Kṛṣṇa consciousness, then we shall be responsible for the results of all our activities. There is always a reaction to every kind of action, but if actions are performed for Yajña, there is no reaction. Thus if one acts for Yajña, or the Supreme Personality of Godhead, one is not entangled in the material condition, for it is mentioned in the Vedas and also in Bhagavad-gītā that the Vedas and the Vedic rituals are all meant for understanding the Supreme Personality of Godhead, Kṛṣṇa. From the very beginning one should try to act in Kṛṣṇa consciousness; that will free one from the reactions of material activities.

TEXT 6

tāṁ kāmayānāṁ bhagavān

uvāha yajuṣāṁ patiḥ

tuṣṭāyāṁ toṣam āpanno

'janayad dvādaśātmajān

SYNONYMS

tām-her; kāmayānām-desiring; bhagavān-the Lord; uvāha-married; yajuṣām-of all sacrifices; patiḥ-master; tuṣṭāyām-in His wife, who was very much pleased; toṣam-great pleasure; āpannaḥ-having obtained; ajanayat-gave birth; dvādaśa-twelve; ātmajān-sons.

The Lord of the ritualistic performance of yajña later married Dakṣiṇā, who was anxious to have the Personality of Godhead as her husband, and in this wife the Lord was also very much pleased to beget twelve children.

An ideal husband and wife are generally called Lakṣmī-Nārāyaṇa to compare them to the Lord and the goddess of fortune, for it is significant that Lakṣmī-Nārāyaṇa are forever happy as husband and wife. A wife should always remain satisfied with her husband, and a husband should always remain satisfied with his wife. In the Cāṇakya-śloka, the moral instructions of Cāṇakya Paṇḍita, it is said that if a husband and wife are always satisfied with one another, then the goddess of fortune automatically comes. In other words, where there is no disagreement between husband and wife, all material opulence is present, and good children are born. Generally, according to Vedic civilization, the wife is trained to be satisfied in all conditions, and the husband, according to Vedic instruction, is required to please the wife with sufficient food, ornaments and clothing. Then, if they are satisfied with their mutual dealings, good children are born. In this way the entire world can become peaceful, but unfortunately in this age of Kali there are no ideal husbands and wives; therefore unwanted children are produced, and there is no peace and prosperity in the present-day world.

TEXT 7

toṣaḥ pratoṣaḥ santoṣo

bhadraḥ śāntir iḍaspatiḥ

idhmaḥ kavir vibhuḥ svahnaḥ

sudevo rocano dvi-ṣaṭ

SYNONYMS

toṣaḥ-Toṣa; pratoṣaḥ-Pratoṣa; santoṣaḥ-Santoṣa; bhadraḥ-Bhadra; śāntiḥ-Sānti; iḍaspatiḥ-Iḍaspati; idhmaḥ-Idhma; kaviḥ-Kavi; vibhuḥ-Vibhu; svahnaḥ-Svahna; sudevaḥ-Sudeva; rocanaḥ-Rocana; dvi-ṣaṭ-twelve.

The twelve boys born of Yajña and Dakṣiṇā were named Toṣa, Pratoṣa, Santoṣa, Bhadra, Sānti, Iḍaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana.

TEXT 8

tuṣitā nāma te devā

āsan svāyambhuvāntare

marīci-miśrā ṛṣayo

yajñaḥ sura-gaṇeśvaraḥ

SYNONYMS

tuṣitāḥ-the category of the Tuṣitas; nāma-of the name; te-all of them; devāḥ-demigods; āsan-became; svāyambhuva-the name of the Manu; antare-at that period; marīci-miśrāḥ-headed by Marīci; ṛṣayaḥ-great sages; yajñaḥ-the incarnation of Lord Viṣṇu; sura-gaṇa-īśvaraḥ-the king of the demigods.

During the time of Svāyambhuva Manu, these sons all became the demigods collectively named the Tuṣitas. Marīci became the head of the seven ṛṣis, and Yajña became the king of the demigods, Indra.

During the life of Svāyambhuva Manu, six kinds of living entities were generated from the demigods known as the Tuṣitas, from the sages headed by Marīci, and from descendants of Yajña, king of the demigods, and all of them expanded their progeny to observe the order of the Lord to fill the universe with living entities. These six kinds of living entities are known as manus, devas, manu-putras, aṁśāvatāras, sureśvaras and ṛṣis. Yajña, being the incarnation of the Supreme Personality of Godhead, became the leader of the demigods, Indra.

TEXT 9

priyavratottānapādau

manu-putrau mahaujasau

tat-putra-pautra-naptṝṇām

anuvṛttaṁ tad-antaram

SYNONYMS

priyavrata-Priyavrata; uttānapādau-Uttānapāda; manu-putrau-sons of Manu; mahā-ojasau-very great, powerful; tat-their; putra-sons; pautra-grandsons; naptṝṇām-grandsons from the daughter; anuvṛttam-following; tat-antaram-in that Manu's period.

Svāyambhuva Manu's two sons, Priyavrata and Uttānapāda, became very powerful kings, and their sons and grandsons spread all over the three worlds during that period.

TEXT 10

devahūtim adāt tāta

kardamāyātmajāṁ manuḥ

tat-sambandhi śruta-prāyaṁ

bhavatā gadato mama

SYNONYMS

devahūtim-Devahūti; adāt-handed over; tāta-my dear son; kardamāya-unto the great sage Kardama; ātmajām-daughter; manuḥ-Lord Svāyambhuva Manu; tat-sambandhi-in that connection; śruta-prāyam-heard almost in full; bhavatā-by you; gadataḥ-spoken; mama-by me.

My dear son, Svāyambhuva Manu handed over his very dear daughter Devahūti to Kardama Muni. I have already spoken to you about them, and you have heard about them almost in full.

TEXT 11

dakṣāya brahma-putrāya

prasūtiṁ bhagavān manuḥ

prāyacchad yat-kṛtaḥ sargas

tri-lokyāṁ vitato mahān

SYNONYMS

dakṣāya-unto Prajāpati Dakṣa; brahma-putrāya-the son of Lord Brahmā; prasūtim-Prasūti; bhagavān-the great personality; manuḥ-Svāyambhuva Manu; prāyacchat-handed over; yat-kṛtaḥ-done by whom; sargaḥ-creation; tri-lokyām-in the three worlds; vitataḥ-expanded; mahān-greatly.

Svāyambhuva Manu handed over his daughter Prasūti to the son of Brahmā named Dakṣa, who was also one of the progenitors of the living entities. The descendants of Dakṣa are spread throughout the three worlds.

TEXT 12

yāḥ kardama-sutāḥ proktā

nava brahmarṣi-patnayaḥ

tāsāṁ prasūti-prasavaṁ

procyamānaṁ nibodha me

SYNONYMS

yāḥ-those who; kardama-sutāḥ-the daughters of Kardama; proktāḥ-were mentioned; nava-nine; brahma-ṛṣi-great sages of spiritual knowledge; patnayaḥ-wives; tāsām-their; prasūti-prasavam-generations of sons and grandsons; procyamānam-describing; nibodha-try to understand; me-from me.

You have already been informed about the nine daughters of Kardama Muni, who were handed over to nine different sages. I shall now describe the descendants of those nine daughters. Please hear from me.

The Third Canto has already described how Kardama Muni begot nine daughters in Devahūti and how all the daughters were later handed over to great sages like Marīci, Atri and Vasiṣṭha.

TEXT 13

patnī marīces tu kalā

suṣuve kardamātmajā

kaśyapaṁ pūrṇimānaṁ ca

yayor āpūritaṁ jagat

SYNONYMS

patnī-wife; marīceḥ-of the sage named Marīci; tu-also; kalā-named Kalā; suṣuve-gave birth; kardama-ātmajā-daughter of Kardama Muni; kaśyapam-of the name Kaśyapa; pūrṇimānam ca-and of the name Pūrṇimā; yayoḥ-by whom; āpūritam-spread all over; jagat-the world.

Kardama Muni's daughter Kalā, who was married to Marīci, gave birth to two children, whose names were Kaśyapa and Pūrṇimā. Their descendants are spread all over the world.

TEXT 14

pūrṇimāsūta virajaṁ

viśvagaṁ ca parantapa

devakulyāṁ hareḥ pāda-

śaucād yābhūt sarid divaḥ

SYNONYMS

pūrṇimā-Pūrṇimā; asūta-begot; virajam-a son named Viraja; viśvagam ca-and named Viśvaga; param-tapa-O annihilator of enemies; devakulyām-a daughter named Devakulyā; hareḥ-of the Supreme Personality of Godhead; pāda-śaucāt-by the water which washed His lotus feet; yā-she; abhūt-became; sarit divaḥ-the transcendental water within the banks of the Ganges.

My dear Vidura, of the two sons, Kaśyapa and Pūrṇimā, Pūrṇimā begot three children, namely Viraja, Viśvaga and Devakulyā. Of these three, Devakulyā was the water which washed the lotus feet of the Personality of Godhead and which later on transformed into the Ganges of the heavenly planets.

Of the two sons Kaśyapa and Pūrṇimā, herein Pūrṇimā's descendants are described. An elaborate description of these descendants will be given in the Sixth Canto. lt is also understood herein that Devakulyā is the presiding deity of the River Ganges, which comes down from the heavenly planets to this planet and is accepted to be sanctified because it touched the lotus feet of the Supreme Personality of Godhead, Hari.

TEXT 15

atreḥ patny anasūyā trīñ

jajñe suyaśasaḥ sutān

dattaṁ durvāsasaṁ somam

ātmeśa-brahma-sambhavān

SYNONYMS

atreḥ-of Atri Muni; patnī-wife; anasūyā-named Anasūyā; trīn-three; jajñe-bore; su-yaśasaḥ-very famous; sutān-sons; dattam-Dattātreya; durvāsasam-Durvāsā; somam-Soma (the moon-god); ātma-the Supersoul; īśa-Lord Śiva; brahma-Lord Brahmā; sambhavān-incarnations of.

Anasūyā, the wife of Atri Muni, gave birth to three very famous sons-Soma, Dattātreya and Durvāsā-who were partial representations of Lord Viṣṇu, Lord Śiva and Lord Brahmā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva.

In this verse we find the words ātma-īśa-brahma-sambhavān. Ātma means the Supersoul, or Viṣṇu, īśa means Lord Śiva, and brahma means the four-headed Lord Brahmā. The three sons born of Anasūyā-Dattātreya, Durvāsā and Soma-were born as partial representations of these three demigods. Ātma is not in the category of the demigods or living entities because He is Viṣṇu; therefore He is described as vibhinnāṁśa-bhūtānām. The Supersoul, Viṣṇu, is the seed-giving father of all living entities, including Brahmā and Lord Śiva. Another meaning of the word ātma may be accepted in this way: the principle who is the Supersoul in every ātma, or, one may say, the soul of everyone, became manifested as Dattātreya, because the word aṁśa, part and parcel, is used here.

In Bhagavad-gītā the individual souls are also described as parts of the Supreme Personality of Godhead, or Supersoul, so why not accept that Dattātreya was one of those parts? Lord Śiva and Lord Brahmā are also described here as parts, so why not accept all of them as ordinary individual souls? The answer is that the manifestations of Viṣṇu and those of the ordinary living entities are certainly all parts and parcels of the Supreme Lord, and no one is equal to Him, but among the parts and parcels there are different categories. In the Varāha Purāṇa it is nicely explained that some of the parts are svāṁśa and some are vibhinnāṁśa. Vibhinnāṁśa parts are called jīvas, and svāṁśa parts are in the Viṣṇu category. In the jīva category, the vibhinnāṁśa parts and parcels, there are also gradations. That is explained in the Viṣṇu Purāṇa, where it is clearly stated that the individual parts and parcels of the Supreme Lord are subject to being covered by the external energy, called illusion, or māyā. Such individual parts and parcels, who can travel to any part of the Lord's creation, are called sarva-gata and are suffering the pangs of material existence. They are proportionately freed from the coverings of ignorance under material existence according to different levels of work and under different influences of the modes of material nature. For example, the sufferings of jīvas situated in the mode of goodness are less than those of jīvas situated in the mode of ignorance. Pure Kṛṣṇa consciousness, however, is the birthright of all living entities because every living entity is part and parcel of the Supreme Lord. The consciousness of the Lord is also in the part and parcel, and according to the proportion to which that consciousness is cleared of material dirt, the living entities are differently situated. ln the Vedānta-sūtra, the living entities of different gradations are compared to candles or lamps with different candle power. For example, some electric bulbs have the power of one thousand candles, some have the power of five hundred candles, some the power of one hundred candles, some fifty candles, etc., but all electric bulbs have light. Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman. The Viṣṇu svāṁśa expansions of the Supreme Lord in different Viṣṇu forms are like lamps, Lord Śiva is also like a lamp, and the supreme candle power, or the one-hundred-percent light, is Kṛṣṇa. The viṣṇu-tattva has ninety-four percent, the śiva-tattva has eighty-four percent, Lord Brahmā has seventy-eight percent, and the living entities are also like Brahmā, but in the conditioned state their power is still more dim. There are gradations of Brahman, and no one can deny this fact. Therefore the words ātmeśa-brahma-sambhavān indicate that Dattātreya was directly part and parcel of Viṣṇu, whereas Durvāsā and Soma were parts and parcels of Lord Śiva and Lord Brahmā.

TEXT 16

vidura uvāca

atrer gṛhe sura-śreṣṭhāḥ

sthity-utpatty-anta-hetavaḥ

kiñcic cikīrṣavo jātā

etad ākhyāhi me guro

SYNONYMS

viduraḥ uvāca-Śrī Vidura said; atreḥ gṛhe-in the house of Atri; sura-śreṣṭhāḥ-chief demigods; sthiti-maintenance; utpatti-creation; anta-destruction; hetavaḥ-causes; kiñcit-something; cikīrṣavaḥ-desiring to do; jātāḥ-appeared; etat-this; ākhyāhi-tell; me-to me; guro-my dear spiritual master.

After hearing this, Vidura inquired from Maitreya: My dear master, how is it that the three deities Brahmā, Viṣṇu and Śiva, who are the creator, maintainer and destroyer of the whole creation, became the offspring of the wife of Atri Muni?

The inquisitiveness of Vidura was quite fitting, for he understood that when the Supersoul, Lord Brahmā and Lord Śiva all appeared through the person of Anasūyā, the wife of Atri Muni, there must have been some great purpose. Otherwise why should they have appeared in such a way?

TEXT 17

maitreya uvāca

brahmaṇā coditaḥ sṛṣṭāv

atrir brahma-vidāṁ varaḥ

saha patnyā yayāv ṛkṣaṁ

kulādriṁ tapasi sthitaḥ

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya Ṛṣi said; brahmaṇā-by Lord Brahmā; coditaḥ-being inspired; sṛṣṭau-for creation; atriḥ-Atri; brahma-vidām-of the persons learned in spiritual knowledge; varaḥ-the chief; saha-with; patnyā-wife; yayau-went; ṛkṣam-to the mountain named Ṛkṣa; kula-adrim-great mountain; tapasi-for austerities; sthitaḥ-remained.

Maitreya said: When Lord Brahmā ordered Atri Muni to create generations after marrying Anasūyā, Atri Muni and his wife went to perform severe austerities in the valley of the mountain known as Ṛkṣa.

TEXT 18

tasmin prasūna-stabaka-

palāśāśoka-kānane

vārbhiḥ sravadbhir udghuṣṭe

nirvindhyāyāḥ samantataḥ

SYNONYMS

tasmin-in that; prasūna-stabaka-bunches of flowers; palāśa-palāśa trees; aśoka-aśoka trees; kānane-in the forest garden; vārbhiḥ-by the waters; sravadbhiḥ-flowing; udghuṣṭe-in sound; nirvindhyāyāḥ-of the River Nirvindhyā; samantataḥ-everywhere.

In that mountain valley flows a river named Nirvindhyā. On the bank of the river are many aśoka trees and other plants full of palāśa flowers, and there is always the sweet sound of water flowing from a waterfall. The husband and wife reached that beautiful place.

TEXT 19

prāṇāyāmena saṁyamya

mano varṣa-śataṁ muniḥ

atiṣṭhad eka-pādena

nirdvandvo 'nila-bhojanaḥ

SYNONYMS

prāṇāyāmena-by practice of the breathing exercise; saṁyamya-controlling; manaḥ-mind; varṣa-śatam-one hundred years; muniḥ-the great sage; atiṣṭhat-remained there; eka-pādena-standing on one leg; nirdvandvaḥ-without duality; anila-air; bhojanaḥ-eating.

There the great sage concentrated his mind by the yogic breathing exercises, and thereby controlling all attachment, he remained standing on one leg only, eating nothing but air, and stood there on one leg for one hundred years.

TEXT 20

śaraṇaṁ taṁ prapadye 'haṁ

ya eva jagad-īśvaraḥ

prajām ātma-samāṁ mahyaṁ

prayacchatv iti cintayan

SYNONYMS

śaraṇam-taking shelter; tam-unto Him; prapadye-surrender; aham-I; yaḥ-one who; eva-certainly; jagat-īśvaraḥ-master of the universe; prajām-son; ātma-samām-like Himself; mahyam-unto me; prayacchatu-let Him give; iti-thus; cintayan-thinking.

He was thinking: May the Lord of the universe, of whom I have taken shelter, kindly he pleased to offer me a son exactly like Him.

It appears that the great sage Atri Muni had no specific idea of the Supreme Personality of Godhead. Of course, he must have been conversant with the Vedic information that there is a Supreme Personality of Godhead who is the creator of the universe, from whom everything emanated, who maintains this created manifestation, and in whom the entire manifestation is conserved after dissolution. Yato vā imāni bhūtāni (Taittirīya Upaniṣad 3.1.1). The Vedic mantras give us information of the Supreme Personality of Godhead, so Atri Muni concentrated his mind upon that Supreme Personality of Godhead, even without knowing His name, just to beg from Him a child exactly on His level. This kind of devotional service, in which knowledge of God's name is lacking, is also described in Bhagavad-gītā where the Lord says that four kinds of men with backgrounds of pious activities come to Him asking for what they need. Atri Muni wanted a son exactly like the Lord, and therefore he is not supposed to have been a pure devotee, because he had a desire to be fulfilled, and that desire was material. Although he wanted a son exactly like the Supreme Personality of Godhead, this desire was material because he did not want the Personality of Godhead Himself, but only a child exactly like Him. If he had desired the Supreme Personality of Godhead as his child, he would have been completely free of material desires because he would have wanted the Supreme Absolute Truth, but because he wanted a similar child, his desire was material. Thus Atri Muni cannot be counted among the pure devotees.

TEXT 21

tapyamānaṁ tri-bhuvanaṁ

prāṇāyāmaidhasāgninā

nirgatena muner mūrdhnaḥ

samīkṣya prabhavas trayaḥ

SYNONYMS

tapyamānam-while practicing austerities; tri-bhuvanam-the three worlds; prāṇāyāma-practice by breathing exercise; edhasā-fuel; agninā-by the fire; nirgatena-issuing out; muneḥ-of the great sage; mūrdhnaḥ-the top of the head; samīkṣya-looking over; prabhavaḥ trayaḥ-the three great gods (Brahmā, Viṣṇu and Maheśvara).

While Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds.

According to Śrīla Jīva Gosvāmī, the fire of prāṇāyāma is mental satisfaction. That fire was perceived by the Supersoul, Viṣṇu, and thereby Lord Brahmā and Śiva also perceived it. Atri Muni, by his breathing exercise, concentrated on the Supersoul, or the Lord of the universe. As confirmed in Bhagavad-gītā, the Lord of the universe is Vāsudeva (vāsudevaḥ sarvam iti [Bg. 7.19]), and, by the direction of Vāsudeva, Lord Brahmā and Lord Śiva work. Therefore, on the direction of Vāsudeva, both Lord Brahmā and Lord Śiva perceived the severe penance adopted by Atri Muni, and thus they were pleased to come down, as stated in the next verse.

TEXT 22

apsaro-muni-gandharva-

siddha-vidyādharoragaiḥ

vitāyamāna-yaśasas

tad-āśrama-padaṁ yayuḥ

SYNONYMS

apsaraḥ-heavenly society women; muni-great sages; gandharva-inhabitants of the Gandharva planet; siddha-of Siddhaloka; vidyādhara-other demigods; uragaiḥ-the inhabitants of Nāgaloka; vitāyamāna-being spread; yaśasaḥ-fame, reputation; tat-his; āśrama-padam-hermitage; yayuḥ-went.

At that time, the three deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidyādharas and the Nāgas. Thus they entered the āśrama of the great sage, who had become famous by his austerities.

It is advised in the Vedic literatures that one should take shelter of the Supreme Personality of Godhead, who is the Lord of the universe and the master of creation, maintenance and dissolution. He is known as the Supersoul, and when one worships the Supersoul, all other deities, such as Brahmā and Śiva, appear with Lord Viṣṇu because they are directed by the Supersoul.

TEXT 23

tat-prādurbhāva-saṁyoga-

vidyotita-manā muniḥ

uttiṣṭhann eka-pādena

dadarśa vibudharṣabhān

SYNONYMS

tat-their; prādurbhāva-appearance; saṁyoga-simultaneously; vidyotita-enlightened; manāḥ-in the mind; muniḥ-the great sage; uttiṣṭhan-being awakened; eka-pādena-even on one leg; dadarśa-saw; vibudha-demigods; ṛṣabhān-the great personalities.

The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg.

TEXT 24

praṇamya daṇḍavad bhūmāv

upatasthe 'rhaṇāñjaliḥ

vṛṣa-haṁsa-suparṇa-sthān

svaiḥ svaiś cihnaiś ca cihnitān

SYNONYMS

praṇamya-offering obeisances; daṇḍa-vat-like a rod; bhūmau-ground; upatasthe-fell down; arhaṇa-all paraphernalia for worship; añjaliḥ-folded hands; vṛṣa-bull; haṁsa-swan; suparṇa-the Garuḍa bird; sthān-situated; svaiḥ-own; svaiḥ-own; cihnaiḥ-by symbols; ca-and; cihnitān-being recognized.

Thereafter he began to offer prayers to the three deities, who were seated on different carriers-a bull, a swan and Garuḍa-and who held in their hands a drum, kuśa grass and a discus. The sage offered them his respects by falling down like a stick.

Daṇḍa means "a long rod," and vat means "like." Before a superior, one has to fall down on the ground just like a stick, and this sort of offering of respect is called daṇḍavat. Atri Ṛṣi offered his respect to the three deities in that way. They were identified by their different carriers and different symbolic representations. In that connection it is stated here that Lord Viṣṇu was sitting on Garuḍa, a big aquiline bird, and was carrying in His hand a disc, Brahmā was sitting on a swan and had in his hand kuśa grass, and Lord Śiva was sitting on a bull and carrying in his hand a small drum called a ḍamaru. Atri Ṛṣi recognized them by their symbolic representations and different carriers, and thus he offered them prayers and respects.

TEXT 25

kṛpāvalokena hasad-

vadanenopalambhitān

tad-rociṣā pratihate

nimīlya munir akṣiṇī

SYNONYMS

kṛpā-avalokena-glancing with mercy; hasat-smiling; vadanena-with faces; upalambhitān-appearing very much satisfied; tat-their; rociṣā-by the glaring effulgence; pratihate-being dazzled; nimīlya-closing; muniḥ-the sage; akṣiṇī-his eyes.

Atri Muni was greatly pleased to see that the three devas were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and therefore he closed his eyes for the time being.

Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being.

TEXTS 26–27

cetas tat-pravaṇaṁ yuñjann

astāvīt saṁhatāñjaliḥ

ślakṣṇayā sūktayā vācā

sarva-loka-garīyasaḥ

atrir uvāca

viśvodbhava-sthiti-layeṣu vibhajyamānair

māyā-guṇair anuyugaṁ vigṛhīta-dehāḥ

te brahma-viṣṇu-giriśāḥ praṇato 'smy ahaṁ vas

tebhyaḥ ka eva bhavatāṁ ma ihopahūtaḥ

SYNONYMS

cetaḥ-heart; tat-pravaṇam-fixing on them; yuñjan-making; astāvīt-offered prayers; saṁhata-añjaliḥ-with folded hands; ślakṣṇayā-ecstatic; sūktayā-prayers; vācā-words; sarva-loka-all over the world; garīyasaḥ-honorable; atriḥ uvāca-Atri said; viśva-the universe; udbhava-creation; sthiti-maintenance; layeṣu-in destruction; vibhajyamānaiḥ-being divided; māyā-guṇaiḥ-by the external modes of nature; anuyugam-according to different millenniums; vigṛhīta-accepted; dehāḥ-bodies; te-they; brahma-Lord Brahmā; viṣṇu-Lord Viṣṇu; giriśāḥ-Lord Śiva; praṇataḥ-bowed; asmi-am; aham-I; vaḥ-unto you; tebhyaḥ-from them; kaḥ-who; eva-certainly; bhavatām-of you; me-by me; iha-here; upahūtaḥ-called for.

But since his heart was already attracted by the deities, somehow or other he gathered his senses, and with folded hands and sweet words he began to offer prayers to the predominating deities of the universe. The great sage Atri said: O Lord Brahmā, Lord Viṣṇu and Lord Śiva, you have divided yourself into three bodies by accepting the three modes of material nature, as you do in every millennium for the creation, maintenance and dissolution of the cosmic manifestation. I offer my respectful obeisances unto all of you and beg to inquire whom of you three I have called by my prayer.

Atri Ṛṣi called for the Supreme Personality of Godhead, jagad-īśvara, the Lord of the universe. The Lord must exist before the creation, otherwise how could He be its Lord? If someone constructs a big building, this indicates that he must have existed before the building was constructed. Therefore the Supreme Lord, the creator of the universe, must be transcendental to the material modes of nature. But it is known that Viṣṇu takes charge of the mode of goodness, Brahmā takes charge of the mode of passion, and Lord Śiva takes charge of the mode of ignorance. Therefore Atri Muni said, "That jagad-īśvara, the Lord of the universe, must be one of you, but since three of you have appeared, I cannot recognize whom I have called. You are all so kind. Please let me know who is actually jagad-īśvara, the Lord of the universe." In fact, Atri Ṛṣi was doubtful about the constitutional position of the Supreme Lord, Viṣṇu, but he was quite certain that the Lord of the universe cannot be one of the creatures created by māyā. His very inquiry about whom he had called indicates that he was in doubt about the constitutional position of the Lord. Therefore he prayed to all three, "Kindly let me know who is the transcendental Lord of the universe." He was certain, of course, that not all of them could he the Lord, but the Lord of the universe was one of the three.

TEXT 28

eko mayeha bhagavān vividha-pradhānaiś

cittī-kṛtaḥ prajananāya kathaṁ nu yūyam

atrāgatās tanu-bhṛtāṁ manaso 'pi dūrād

brūta prasīdata mahān iha vismayo me

SYNONYMS

ekaḥ-one; mayā-by me; iha-here; bhagavān-great personality; vividha-various; pradhānaiḥ-by paraphernalia; cittī-kṛtaḥ-fixed in mind; prajananāya-for begetting a child; katham-why; nu-however; yūyam-all of you; atra-here; āgatāḥ-appeared; tanu-bhṛtām-of the embodied; manasaḥ-the minds; api-although; dūrāt-from far beyond; brūta-kindly explain; prasīdata-being merciful to me; mahān-very great; iha-this; vismayaḥ-doubt; me-of mine.

I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I am greatly bewildered about this.

Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared.

TEXT 29

maitreya uvāca

iti tasya vacaḥ śrutvā

trayas te vibudharṣabhāḥ

pratyāhuḥ ślakṣṇayā vācā

prahasya tam ṛṣiṁ prabho

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; iti-thus; tasya-his; vacaḥ-words; śrutvā-after hearing; trayaḥ te-all three; vibudha-demigods; ṛṣabhāḥ-chiefs; pratyāhuḥ-replied; ślakṣṇayā-gentle; vācā-voices; prahasya-smiling; tam-unto him; ṛṣim-the great sage; prabho-O mighty one.

The great sage Maitreya continued: Upon hearing Atri Muni speak in that way, the three great deities smiled, and they replied in the following sweet words.

TEXT 30

devā ūcuḥ

yathā kṛtas te saṅkalpo

bhāvyaṁ tenaiva nānyathā

sat-saṅkalpasya te brahman

yad vai dhyāyati te vayam

SYNONYMS

devāḥ ūcuḥ-the demigods replied; yathā-as; kṛtaḥ-done; te-by you; saṅkalpaḥ-determination; bhāvyam-to be done; tena eva-by that; na anyathā-not otherwise; sat-saṅkalpasya-one whose determination is never lost; te-of you; brahman-O dear brāhmaṇa; yat-that which; vai-certainly; dhyāyati-meditating; te-all of them; vayam-we are.

The three deities told Atri Muni: Dear brāhmaṇa, you are perfect in your determination, and therefore as you have decided, so it will happen; it will not happen otherwise. We are all the same person upon whom you were meditating, and therefore we have all come to you.

Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-Viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe.

Viṣṇu is the Lord of the universe because He is its maintainer. Similarly, Brahmā creates the different planetary systems and the population, so he also may be considered the Lord of the universe. Or Lord Śiva, who is ultimately the destroyer of the universe, also may be considered its Lord. Therefore, since Atri Muni did not specifically mention whom he wanted, all three-Brahmā, Viṣṇu and Lord Śiva-came before him. They said, "Since you were thinking of having a son exactly like the Supreme Personality of Godhead, the Lord of the universe, your determination will be fulfilled." In other words, one's determination is fulfilled according to the strength of one's devotion. As stated in Bhagavad-gītā (9.25): yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ. If one is attached to a particular demigod, one is promoted to the abode of that demigod; if one is attached to the Pitās, or forefathers, one is promoted to their planet; and similarly if one is attached to the Supreme Personality of Godhead, Kṛṣṇa, one is promoted to the abode of Lord Kṛṣṇa. Atri Muni had no clear conception of the Lord of the universe; therefore the three presiding deities who are actually the lords of the universe in the three departments of the modes of nature all came before him. Now, according to the strength of his determination for a son, his desire would be fulfilled by the grace of the Lord.

TEXT 31

athāsmad-aṁśa-bhūtās te

ātmajā loka-viśrutāḥ

bhavitāro 'ṅga bhadraṁ te

visrapsyanti ca te yaśaḥ

SYNONYMS

atha-therefore; asmat-our; aṁśa-bhūtāḥ-plenary expansions; te-your; ātmajāḥ-sons; loka-viśrutāḥ-very famous in the world; bhavitāraḥ-in the future will be born; aṅga-dear great sage; bhadram-all good fortune; te-unto you; visrapsyanti-will spread; ca-also; te-your; yaśaḥ-reputation.

You will have sons who will represent a partial manifestation of our potency, and because we desire all good fortune for you, those sons will glorify your reputation throughout the world.

TEXT 32

evaṁ kāma-varaṁ dattvā

pratijagmuḥ sureśvarāḥ

sabhājitās tayoḥ samyag

dampatyor miṣatos tataḥ

SYNONYMS

evam-thus; kāma-varam-desired benediction; dattvā-offering; pratijagmuḥ-returned; sura-īśvarāḥ-the chief demigods; sabhājitāḥ-being worshiped; tayoḥ-while they; samyak-perfectly; dampatyoḥ-the husband and wife; miṣatoḥ-were looking on; tataḥ-from there.

Thus, while the couple looked on, the three deities Brahmā, Viṣṇu and Maheśvara disappeared from that place after bestowing upon Atri Muni the benediction.

TEXT 33

somo 'bhūd brahmaṇo 'ṁśena

datto viṣṇos tu yogavit

durvāsāḥ śaṅkarasyāṁśo

nibodhāṅgirasaḥ prajāḥ

SYNONYMS

somaḥ-the king of the moon planet; abhūt-appeared; brahmaṇaḥ-of Lord Brahmā; aṁśena-partial expansion; dattaḥ-Dattātreya; viṣṇoḥ-of Viṣṇu; tu-but; yoga-vit-very powerful yogī; durvāsāḥ-Durvāsā; śaṅkarasya aṁśaḥ-partial expansion of Lord Śiva; nibodha-just try to understand; aṅgirasaḥ-of the great sage Aṅgirā; prajāḥ-generations.

Thereafter, from the partial representation of Brahmā, the moon-god was born of them; from the partial representation of Viṣṇu, the great mystic Dattātreya was born; and from the partial representation of Śaṅkara [Lord Śiva], Durvāsā was born. Now you may hear from me of the many sons of Aṅgirā.

TEXT 34

śraddhā tv aṅgirasaḥ patnī

catasro 'sūta kanyakāḥ

sinīvālī kuhū rākā

caturthy anumatis tathā

SYNONYMS

śraddhā-Śraddhā; tu-but; aṅgirasaḥ-of Aṅgirā Ṛṣi; patnī-wife; catasraḥ-four; asūta-gave birth; kanyakāḥ-daughters; sinīvālī-Sinīvālī; kuhūḥ-Kuhū; rākā-Rākā; caturthī-the fourth one; anumatiḥ-Anumati; tathā-also.

Aṅgirā's wife, Śraddhā, gave birth to four daughters, named Sinīvālī, Kuhū, Rākā and Anumati.

TEXT 35

tat-putrāv aparāv āstāṁ

khyātau svārociṣe 'ntare

utathyo bhagavān sākṣād

brahmiṣṭhaś ca bṛhaspatiḥ

SYNONYMS

tat-his; putrau-sons; aparau-others; āstām-were born; khyātau-very famous; svārociṣe-in the Svārociṣa millennium; antare-of the Manu; utathyaḥ-Utathya; bhagavān-very mighty; sākṣāt-directly; brahmiṣṭhaḥ ca-fully spiritually advanced; bṛhaspatiḥ-Bṛhaspati.

Besides these four daughters, she also had another two sons. One of them was known as Utathya, and the other was the learned scholar Bṛhaspati.

TEXT 36

pulastyo 'janayat patnyām

agastyaṁ ca havirbhuvi

so 'nya-janmani dahrāgnir

viśravāś ca mahā-tapāḥ

SYNONYMS

pulastyaḥ-the sage Pulastya; ajanayat-begot; patnyām-in his wife; agastyam-the great sage Agastya; ca-also; havirbhuvi-in Havirbhū; saḥ-he (Agastya); anya-janmani-in the next birth; dahra-agniḥ-the digesting fire; viśravāḥ-Viśravā; ca-and; mahā-tapāḥ-greatly powerful because of austerity.

Pulastya begot in his wife, Havirbhū, one son of the name Agastya, who in his next birth became Dahrāgni. Besides him, Pulastya begot another very great and saintly son, whose name was Viśravā.

TEXT 37

tasya yakṣa-patir devaḥ

kuberas tv iḍaviḍā-sutaḥ

rāvaṇaḥ kumbhakarṇaś ca

tathānyasyāṁ vibhīṣaṇaḥ

SYNONYMS

tasya-his; yakṣa-patiḥ-the king of the Yakṣas; devaḥ-demigod; kuberaḥ-Kuvera; tu-and; iḍaviḍā-of Iḍaviḍā; sutaḥ-son; rāvaṇaḥ-Rāvaṇa; kumbhakarṇaḥ-Kumbhakarṇa; ca-also; tathā-so; anyasyām-in the other; vibhīṣaṇaḥ-Vibhīṣaṇa.

Viśravā had two wives. The first wife was Iḍaviḍā, from whom Kuvera, the master of all Yakṣas, was born, and the next wife was named Keśinī, from whom three sons were born-Rāvaṇa, Kumbhakarṇa and Vibhīṣaṇa.

TEXT 38

pulahasya gatir bhāryā

trīn asūta satī sutān

karmaśreṣṭhaṁ varīyāṁsaṁ

sahiṣṇuṁ ca mahā-mate

SYNONYMS

pulahasya-of Pulaha; gatiḥ-Gati; bhāryā-wife; trīn-three; asūta-gave birth; satī-chaste; sutān-sons; karma-śreṣṭham-very expert in fruitive activities; varīyāṁsam-very respectable; sahiṣṇum-very tolerant; ca-also; mahā-mate-O great Vidura.

Gati, the wife of the sage Pulaha, gave birth to three sons, named Karmaśreṣṭha, Varīyān and Sahiṣṇu, and all of them were great sages.

Gati, the wife of Pulaha, was the fifth daughter of Kardama Muni. She was very faithful to her husband, and all her sons were as good as he.

TEXT 39

krator api kriyā bhāryā

vālakhilyān asūyata

ṛṣīn ṣaṣṭi-sahasrāṇi

jvalato brahma-tejasā

SYNONYMS

kratoḥ-of the great sage Kratu; api-also; kriyā-Kriyā; bhāryā-wife; vālakhilyān-just like Vālakhilya; asūyata-begot; ṛṣīn-sages; ṣaṣṭi-sixty; sahasrāṇi-thousand; jvalataḥ-very brilliant; brahma-tejasā-by dint of the Brahman effulgence.

Kratu's wife, Kriyā, gave birth to sixty thousand great sages, named the Vālakhilyas. All these sages were greatly advanced in spiritual knowledge, and their bodies were illuminated by such knowledge.

Kriyā was the sixth daughter of Kardama Muni, and she produced sixty thousand sages, who were known as the Vālakhilyas because they all retired from family life as vānaprasthas.

TEXT 40

ūrjāyāṁ jajñire putrā

vasiṣṭhasya parantapa

citraketu-pradhānās te

sapta brahmarṣayo 'malāḥ

SYNONYMS

ūrjāyām-in Ūrjā; jajñire-took birth; putrāḥ-sons; vasiṣṭhasya-of the great sage Vasiṣṭha; parantapa-O great one; citraketu-Citraketu; pradhānāḥ-headed by; te-all the sons; sapta-seven; brahma-ṛṣayaḥ-great sages with spiritual knowledge; amalāḥ-without contamination.

The great sage Vasiṣṭha begot in his wife, Ūrjā, sometimes called Arundhatī, seven spotlessly great sages, headed by the sage named Citraketu.

TEXT 41

citraketuḥ surociś ca

virajā mitra eva ca

ulbaṇo vasubhṛdyāno

dyumān śakty-ādayo 'pare

SYNONYMS

citraketuḥ-Citraketu; surociḥ ca-and Suroci; virajāḥ-Virajā; mitraḥ-Mitra; eva-also; ca-and; ulbaṇaḥ-Ulbaṇa; vasubhṛdyānaḥ-Vasubhṛdyāna; dyumān-Dyumān; śakti-ādayaḥ-sons headed by Śakti; apare-from his other wife.

The names of these seven sages are as follows: Citraketu, Suroci, Virajā, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān. Some other very competent sons were born from Vasiṣṭha's other wife.

Ūrjā, who is sometimes known as Arundhatī and was the wife of Vasiṣṭha, was the ninth daughter of Kardama Muni.

TEXT 42

cittis tv atharvaṇaḥ patnī

lebhe putraṁ dhṛta-vratam

dadhyañcam aśvaśirasaṁ

bhṛgor vaṁśaṁ nibodha me

SYNONYMS

cittiḥ-Citti; tu-also; atharvaṇaḥ-of Atharvā; patnī-wife; lebhe-got; putram-son; dhṛta-vratam-completely dedicated to a vow; dadhyañcam-Dadhyañca; aśvaśirasam-Aśvaśirā; bhṛgoḥ vaṁśam-generations of Bhṛgu; nibodha-try to understand; me-from me.

Citti, wife of the sage Atharvā, gave birth to a son named Aśvaśirā by accepting a great vow called Dadhyañca. Now you may hear from me about the descendants of the sage Bhṛgu.

The wife of Atharvā known as Citti is also known as Sānti. She was the eighth daughter of Kardama Muni.

TEXT 43

bhṛguḥ khyātyāṁ mahā-bhāgaḥ

patnyāṁ putrān ajījanat

dhātāraṁ ca vidhātāraṁ

śriyaṁ ca bhagavat-parām

SYNONYMS

bhṛguḥ-the great sage Bhṛgu; khyātyām-in his wife, Khyāti; mahā-bhāgaḥ-greatly fortunate; patnyām-unto the wife; putrān-sons; ajījanat-gave birth; dhātāram-Dhātā; ca-also; vidhātāram-Vidhātā; śriyam-a daughter named Śrī; ca bhagavat-parām-and a great devotee of the Lord.

The sage Bhṛgu was highly fortunate. In his wife, known as Khyāti, he begot two sons, named Dhātā and Vidhātā, and one daughter, named Śrī, who was very much devoted to the Supreme Personality of Godhead.

TEXT 44

āyatiṁ niyatiṁ caiva

sute merus tayor adāt

tābhyāṁ tayor abhavatāṁ

mṛkaṇḍaḥ prāṇa eva ca

SYNONYMS

āyatim-Āyati; niyatim-Niyati; ca eva-also; sute-daughters; meruḥ-the sage Meru; tayoḥ-unto those two; adāt-gave in marriage; tābhyām-out of them; tayoḥ-both of them; abhavatām-appeared; mṛkaṇḍaḥ-Mṛkaṇḍa; prāṇaḥ-Prāṇa; eva-certainly; ca-and.

The sage Meru had two daughters, named Āyati and Niyati, whom he gave in charity to Dhātā and Vidhātā. Āyati and Niyati gave birth to two sons, Mṛkaṇḍa and Prāṇa.

TEXT 45

mārkaṇḍeyo mṛkaṇḍasya

prāṇād vedaśirā muniḥ

kaviś ca bhārgavo yasya

bhagavān uśanā sutaḥ

SYNONYMS

mārkaṇḍeyaḥ-Mārkaṇḍeya; mṛkaṇḍasya-of Mṛkaṇḍa; prāṇāt-from Prāṇa; vedaśirāḥ-Vedaśirā; muniḥ-great sage; kaviḥ ca-of the name Kavi; bhārgavaḥ-of the name Bhārgava; yasya-whose; bhagavān-greatly powerful; uśanā-Śukrācārya; sutaḥ-son.

From Mṛkaṇḍa, Mārkaṇḍeya Muni was born, and from Prāṇa the sage Vedaśirā, whose son was Uśanā [Śukrācārya], also known as Kavi. Thus Kavi also belonged to the descendants of the Bhṛgu dynasty.

TEXTS 46–47

ta ete munayaḥ kṣattar

lokān sargair abhāvayan

eṣa kardama-dauhitra-

santānaḥ kathitas tava

śṛṇvataḥ śraddadhānasya

sadyaḥ pāpa-haraḥ paraḥ

prasūtiṁ mānavīṁ dakṣa

upayeme hy ajātmajaḥ

SYNONYMS

te-they; ete-all; munayaḥ-great sages; kṣattaḥ-O Vidura; lokān-the three worlds; sargaiḥ-with their descendants; abhāvayan-filled; eṣaḥ-this; kardama-of the sage Kardama; dauhitra-grandsons; santānaḥ-offspring; kathitaḥ-already spoken; tava-unto you; śṛṇvataḥ-hearing; śraddadhānasya-of the faithful; sadyaḥ-immediately; pāpa-haraḥ-reducing all sinful activities; paraḥ-great; prasūtim-Prasūti; mānavīm-daughter of Manu; dakṣaḥ-King Dakṣa; upayeme-married; hi-certainly; aja-ātmajaḥ-son of Brahmā.

My dear Vidura, the population of the universe was thus increased by the descendants of these sages and the daughters of Kardama. Anyone who hears the descriptions of this dynasty with faith will be relieved from all sinful reactions. Another of Manu's daughters, known as Prasūti, married the son of Brahmā named Dakṣa.

TEXT 48

tasyāṁ sasarja duhitṝḥ

ṣoḍaśāmala-locanāḥ

trayodaśādād dharmāya

tathaikām agnaye vibhuḥ

SYNONYMS

tasyām-unto her; sasarja-created; duhitṝḥ-daughters; ṣoḍaśa-sixteen; amala-locanāḥ-with lotuslike eyes; trayodaśa-thirteen; adāt-gave; dharmāya-to Dharma; tathā-so; ekām-one daughter; agnaye-to Agni; vibhuḥ-Dakṣa.

Dakṣa begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasūti. Of these sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to Agni.

TEXTS 49–52

pitṛbhya ekāṁ yuktebhyo

bhavāyaikāṁ bhava-cchide

śraddhā maitrī dayā śāntis

tuṣṭiḥ puṣṭiḥ kriyonnatiḥ

buddhir medhā titikṣā hrīr

mūrtir dharmasya patnayaḥ

śraddhāsūta śubhaṁ maitrī

prasādam abhayaṁ dayā

śāntiḥ sukhaṁ mudaṁ tuṣṭiḥ

smayaṁ puṣṭir asūyata

yogaṁ kriyonnatir darpam

arthaṁ buddhir asūyata

medhā smṛtiṁ titikṣā tu

kṣemaṁ hrīḥ praśrayaṁ sutam

mūrtiḥ sarva-guṇotpattir

nara-nārāyaṇāv ṛṣī

SYNONYMS

pitṛbhyaḥ-to the Pitās; ekām-one daughter; yuktebhyaḥ-the assembled; bhavāya-to Lord Śiva; ekām-one daughter; bhava-chide-who delivers from the material entanglement; śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ-names of thirteen daughters of Dakṣa; dharmasya-of Dharma; patnayaḥ-the wives; śraddhā-Śraddhā; asūta-gave birth to; śubham-Śubha; maitrī-Maitrī; prasādam-Prasāda; abhayam-Abhaya; dayā-Dayā; śāntiḥ-Sānti; sukham-Sukha; mudam-Muda; tuṣṭiḥ-Tuṣṭi; smayam-Smaya; puṣṭiḥ-Puṣṭi; asūyata-gave birth to; yogam-Yoga; kriyā-Kriyā; unnatiḥ-Unnati; darpam-Darpa; artham-Artha; buddhiḥ-Buddhi; asūyata-begot; medhā-Medhā; smṛtim-Smṛti; titikṣā-Titikṣā; tu-also; kṣemam-Kṣema; hrīḥ-Hrī; praśrayam-Praśraya; sutam-son; mūrtiḥ-Mūrti; sarva-guṇa-of all respectable qualities; utpattiḥ-the reservoir; nara-nārāyaṇau-both Nara and Nārāyaṇa; ṛṣī-the two sages.

One of the remaining two daughters was given in charity to the Pitṛloka, where she resides very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons from material entanglement. The names of the thirteen daughters of Dakṣa who were given to Dharma are Śraddhā, Maitrī, Dayā, Sānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti. These thirteen daughters produced the following sons: Śraddhā gave birth to Śubha, Maitrī produced Prasāda, Dayā gave birth to Abhaya, Sānti gave birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi gave birth to Smaya, Kriyā gave birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smṛti, Titikṣā gave birth to Kṣema, and Hrī gave birth to Praśraya. Mūrti, a reservoir of all respectable qualities, gave birth to Śrī Nara-Nārāyaṇa, the Supreme Personality of Godhead.

TEXT 53

yayor janmany ado viśvam

abhyanandat sunirvṛtam

manāṁsi kakubho vātāḥ

praseduḥ sarito 'drayaḥ

SYNONYMS

yayoḥ-both of whom (Nara and Nārāyaṇa); janmani-on the appearance; adaḥ-that; viśvam-universe; abhyanandat-became glad; su-nirvṛtam-full of joy; manāṁsi-everyone's mind; kakubhaḥ-the directions; vātāḥ-the air; praseduḥ-became pleasant; saritaḥ-the rivers; adrayaḥ-the mountains.

On the occasion of the appearance of Nara-Nārāyaṇa, the entire world was full of joy. Everyone's mind became tranquil, and thus in all directions the air, the rivers and the mountains became pleasant.

TEXTS 54–55

divy avādyanta tūryāṇi

petuḥ kusuma-vṛṣṭayaḥ

munayas tuṣṭuvus tuṣṭā

jagur gandharva-kinnarāḥ

nṛtyanti sma striyo devya

āsīt parama-maṅgalam

devā brahmādayaḥ sarve

upatasthur abhiṣṭavaiḥ

SYNONYMS

divi-in the heavenly planets; avādyanta-vibrated; tūryāṇi-a band of instruments; petuḥ-they showered; kusuma-of flowers; vṛṣṭayaḥ-showers; munayaḥ-the sages; tuṣṭuvuḥ-chanted Vedic prayers; tuṣṭāḥ-pacified; jaguḥ-began to sing; gandharva-the Gandharvas; kinnarāḥ-the Kinnaras; nṛtyanti sma-danced; striyaḥ-the beautiful damsels; devyaḥ-of the heavenly planets; āsīt-were visible; parama-maṅgalam-the highest good fortune; devāḥ-the demigods; brahma-ādayaḥ-Brahmā and others; sarve-all; upatasthuḥ-worshiped; abhiṣṭavaiḥ-with respectful prayers.

In the heavenly planets, bands began to play, and they showered flowers from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven known as the Gandharvas and Kinnaras sang, the beautiful damsels of the heavenly planets danced, and in this way, at the time of the appearance of Nara-Nārāyaṇa, all signs of good fortune were visible. Just at that time, great demigods like Brahmā also offered their respectful prayers.

TEXT 56

devā ūcuḥ

yo māyayā viracitaṁ nijayātmanīdaṁ

khe rūpa-bhedam iva tat-praticakṣaṇāya

etena dharma-sadane ṛṣi-mūrtinādya

prāduścakāra puruṣāya namaḥ parasmai

SYNONYMS

devāḥ-the demigods; ūcuḥ-said; yaḥ-who; māyayā-by the external energy; viracitam-was created; nijayā-by His own; ātmani-being situated in Him; idam-this; khe-in the sky; rūpa-bhedam-bunches of clouds; iva-as if; tat-of Himself; praticakṣaṇāya-for manifesting; etena-with this; dharma-sadane-in the house of Dharma; ṛṣi-mūrtinā-with the form of a sage; adya-today; prāduścakāra-appeared; puruṣāya-unto the Personality of Godhead; namaḥ-respectful obeisances; parasmai-the Supreme.

The demigods said: Let us offer our respectful obeisances unto the transcendental Personality of Godhead, who created as His external energy this cosmic manifestation, which is situated in Him as the air and clouds are situated in space, and who has now appeared in the form of Nara-Nārāyaṇa Ṛṣi in the house of Dharma.

The universal form of the Lord is the cosmic manifestation, which is an exhibition of the external energy of the Supreme Personality of Godhead. In space there are innumerable varieties of planets and also the air, and in the air there are variously colored clouds, and sometimes we see airplanes running from one place to another. Thus the entire cosmic manifestation is full of variety, but actually that variety is a manifestation of the external energy of the Supreme Lord, and that energy is situated in Him. Now the Lord Himself, after manifesting His energy, appeared within the creation of His energy, which is simultaneously one with and different from Himself, and therefore the demigods offered their respects to the Supreme Personality of Godhead, who manifests Himself in such varieties. There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false. ln this verse it is specifically stated, yo māyayā viracitam. This indicates that the varieties are a manifestation of the energy of the Supreme Personality of Godhead. Thus because the energy is nondifferent from the Godhead, the varieties are also factual. The material varieties may be temporary, but they are not false. They are a reflection of the spiritual varieties. Here the word praticakṣaṇāya, "there are varieties," announces the glories of the Supreme Personality of Godhead, who appeared as Nara-Nārāyaṇa Ṛṣi and who is the origin of all varieties of material nature.

TEXT 57

so 'yaṁ sthiti-vyatikaropaśamāya sṛṣṭān

sattvena naḥ sura-gaṇān anumeya-tattvaḥ

dṛśyād adabhra-karuṇena vilokanena

yac chrī-niketam amalaṁ kṣipatāravindam

SYNONYMS

saḥ-that; ayam-He; sthiti-of the created world; vyatikara-calamities; upaśamāya-for destroying; sṛṣṭān-created; sattvena-by the mode of goodness; naḥ-us; sura-gaṇān-the demigods; anumeya-tattvaḥ-understood by the Vedas; dṛśyāt-glance over; adabhra-karuṇena-merciful; vilokanena-glance; yat-which; śrī-niketam-the home of the goddess of fortune; amalam-spotless; kṣipata-supersedes; aravindam-lotus.

Let that Supreme Personality of Godhead, who is understood by truly authorized Vedic literature and who has created peace and prosperity to destroy all calamities of the created world, be kind enough to bestow His glance upon the demigods. His merciful glance can supersede the beauty of the spotless lotus flower which is the home of the goddess of fortune.

The Supreme Personality of Godhead, who is the origin of the cosmic manifestation, is covered by the wonderful activities of material nature, just as outer space or the illumination of the sun and moon is sometimes covered by clouds or dust. It is very difficult to find the origin of the cosmic manifestation; therefore material scientists conclude that nature is the ultimate cause of all manifestations. But from śāstra, or authentic literature like Bhagavad-gītā and other Vedic scriptures, we understand that behind this wonderful cosmic manifestation is the Supreme Personality of Godhead, and in order to maintain the regular procedures of the cosmic manifestation and to be visible to the eyes of persons who are in the mode of goodness, the Lord appears. He is the cause of the creation and dissolution of the cosmic manifestation. The demigods therefore prayed for His merciful glance upon them in order to be blessed.

TEXT 58

evaṁ sura-gaṇais tāta

bhagavantāv abhiṣṭutau

labdhāvalokair yayatur

arcitau gandhamādanam

SYNONYMS

evam-thus; sura-gaṇaiḥ-by the demigods; tāta-O Vidura; bhagavantau-the Supreme Personality of Godhead; abhiṣṭutau-having been praised; labdha-having obtained; avalokaiḥ-the glance (of mercy); yayatuḥ-departed; arcitau-having been worshiped; gandha-mādanam-to the Gandhamādana Hill.

[Maitreya said:] O Vidura, thus the demigods worshiped with prayers the Supreme Personality of Godhead appearing as the sage Nara-Nārāyaṇa. The Lord glanced upon them with mercy and then departed for Gandhamādana Hill.

TEXT 59

tāv imau vai bhagavato

harer aṁśāv ihāgatau

bhāra-vyayāya ca bhuvaḥ

kṛṣṇau yadu-kurūdvahau

SYNONYMS

tau-both; imau-these; vai-certainly; bhagavataḥ-of the Supreme Personality of Godhead; hareḥ-of Hari; aṁśau-part and parcel expansion; iha-here (in this universe); āgatau-has appeared; bhāra-vyayāya-for mitigation of the burden; ca-and; bhuvaḥ-of the world; kṛṣṇau-the two Kṛṣṇas (Kṛṣṇa and Arjuna); yadu-kuru-udvahau-who are the best of the Yadu and Kuru dynasties respectively.

That Nara-Nārāyaṇa Ṛṣi, who is a partial expansion of Kṛṣṇa, has now appeared in the dynasties of Yadu and Kuru, in the forms of Kṛṣṇa and Arjuna respectively, to mitigate the burden of the world.

Nārāyaṇa is the Supreme Personality of Godhead, and Nara is a part of the Supreme Personality of Godhead, Nārāyaṇa. Thus the energy and the energetic together are the Supreme Personality of Godhead. Maitreya informed Vidura that Nara, the portion of Nārāyaṇa, had appeared in the family of the Kurus and that Nārāyaṇa, the plenary expansion of Kṛṣṇa, had come as Kṛṣṇa, the Supreme Personality of Godhead, with the purpose of delivering suffering humanity from the pangs of material burdens. In other words, Nārāyaṇa Ṛṣi was now present in the world in the forms of Kṛṣṇa and Arjuna.

TEXT 60

svāhābhimāninaś cāgner

ātmajāṁs trīn ajījanat

pāvakaṁ pavamānaṁ ca

śuciṁ ca huta-bhojanam

SYNONYMS

svāhā-Svāhā, the wife of Agni; abhimāninaḥ-the presiding deity of fire; ca-and; agneḥ-from Agni; ātmajān-sons; trīn-three; ajījanat-produced; pāvakam-Pāvaka; pavamānam ca-and Pavamāna; śucim ca-and Śuci; huta-bhojanam-eating the oblations of sacrifice.

The predominating deity of fire begot in his wife, Svāhā, three children, named Pāvaka, Pavamāna and Śuci, who exist by eating the oblations offered to the fire of sacrifice.

After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakṣa, Maitreya now describes the fourteenth daughter of Dakṣa, Svāhā, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svāhā, namely Pāvaka, Pavamāna and Śuci, accept the oblations.

TEXT 61

tebhyo 'gnayaḥ samabhavan

catvāriṁśac ca pañca ca

ta evaikonapañcāśat

sākaṁ pitṛ-pitāmahaiḥ

SYNONYMS

tebhyaḥ-from them; agnayaḥ-fire-gods; samabhavan-were produced; catvāriṁśat-forty; ca-and; pañca-five; ca-and; te-they; eva-certainly; ekona-pañcāśat-forty-nine; sākam-along with; pitṛ-pitāmahaiḥ-with the fathers and grandfather.

From those three sons another forty-five descendants were generated, who are also fire-gods. The total number of fire-gods is therefore forty-nine, including the fathers and the grandfather.

The grandfather is Agni, and the sons are Pāvaka, Pavamāna and Śuci. Counting these four, plus forty-five grandsons, there are altogether forty-nine different fire-gods.

TEXT 62

vaitānike karmaṇi yan-

nāmabhir brahma-vādibhiḥ

āgneyya iṣṭayo yajñe

nirūpyante 'gnayas tu te

SYNONYMS

vaitānike-offering of oblations; karmaṇi-the activity; yat-of the fire-gods; nāmabhiḥ-by the names; brahma-vādibhiḥ-by impersonalist brāhmaṇas; āgneyyaḥ-for Agni; iṣṭayaḥ-sacrifices; yajñe-in the sacrifice; nirūpyante-are the objective; agnayaḥ-the forty-nine fire-gods; tu-but; te-those.

These forty-nine fire-gods are the beneficiaries of the oblations offered in the Vedic sacrificial fire by impersonalist brāhmaṇas.

Impersonalists who perform Vedic fruitive sacrifices are attracted to the various fire-gods and offer oblations in their name. The forty-nine fire-gods are described herewith.

TEXT 63

agniṣvāttā barhiṣadaḥ

saumyāḥ pitara ājyapāḥ

sāgnayo 'nagnayas teṣāṁ

patnī dākṣāyaṇī svadhā

SYNONYMS

agniṣvāttāḥ-the Agniṣvāttas; barhiṣadaḥ-the Barhiṣadas; saumyāḥ-the Saumyas; pitaraḥ-the forefathers; ājyapāḥ-the Ājyapas; sa-agnayaḥ-those whose means is by fire; anagnayaḥ-those whose means is without fire; teṣām-of them; patnī-the wife; dākṣāyaṇī-the daughter of Dakṣa; svadhā-Svadhā.

The Agniṣvāttas, the Barhiṣadas, the Saumyas and the Ājyapas are the Pitās. They are either sāgnika or niragnika. The wife of all these Pitās is Svadhā, who is the daughter of King Dakṣa.

TEXT 64

tebhyo dadhāra kanye dve

vayunāṁ dhāriṇīṁ svadhā

ubhe te brahma-vādinyau

jñāna-vijñāna-pārage

SYNONYMS

tebhyaḥ-from them; dadhāra-produced; kanye-daughters; dve-two; vayunām-Vayunā; dhāriṇīm-Dhāriṇī; svadhā-Svadhā; ubhe-both of them; te-they; brahma-vādinyau-impersonalists; jñāna-vijñāna-pāra-ge-expert in both transcendental and Vedic knowledge.

Svadhā, who was offered to the Pitās, begot two daughters named Vayunā and Dhāriṇī, both of whom were impersonalists and were expert in transcendental and Vedic knowledge.

TEXT 65

bhavasya patnī tu satī

bhavaṁ devam anuvratā

ātmanaḥ sadṛśaṁ putraṁ

na lebhe guṇa-śīlataḥ

SYNONYMS

bhavasya-of Bhava (Lord Śiva); patnī-the wife; tu-but; satī-named Sati; bhavam-to Bhava; devam-a demigod; anuvratā-faithfully engaged in service; ātmanaḥ-of herself; sadṛśam-similar; putram-a son; na lebhe-did not obtain; guṇa-śīlataḥ-by good qualities and by character.

The sixteenth daughter, whose name was Satī, was the wife of Lord Śiva. She could not produce a child, although she always faithfully engaged in the service of her husband.

TEXT 66

pitary apratirūpe sve

bhavāyānāgase ruṣā

aprauḍhaivātmanātmānam

ajahād yoga-saṁyutā

SYNONYMS

pitari-as a father; apratirūpe-unfavorable; sve-her own; bhavāya-unto Lord Śiva; anāgase-faultless; ruṣā-with anger; aprauḍhā-before attaining maturity; eva-even; ātmanā-by herself; ātmānam-the body; ajahāt-gave up; yoga-saṁyutā-by mystic yoga.

The reason is that Satī's father, Dakṣa, used to rebuke Lord Śiva in spite of Śiva's faultlessness. Consequently, before attaining a mature age, Satī gave up her body by dint of yogic mystic power.

Lord Śiva, being the head of all mystic yogīs, never even constructed a home for his residence. Sati was the daughter of a great king, Dakṣa, and because his youngest daughter, Sati, selected as her husband Lord Śiva, King Dakṣa was not very much satisfied with her. Therefore whenever she met her father, he unnecessarily criticized her husband, although Lord Śiva was faultless. Because of this, before attaining a mature age Sati gave up the body given by her father, Dakṣa, and therefore she could not produce a child.

Thus end the Bhaktivedanta purports of the Fourth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Genealogical Table of the Daughters of Manu."

Chapter Two

Dakṣa Curses Lord Śiva

TEXT 1

vidura uvāca

bhave śīlavatāṁ śreṣṭhe

dakṣo duhitṛ-vatsalaḥ

vidveṣam akarot kasmād

anādṛtyātmajāṁ satīm

SYNONYMS

viduraḥ uvāca-Vidura said; bhave-towards Lord Śiva; śīlavatām-among the gentle; śreṣṭhe-the best; dakṣaḥ-Dakṣa; duhitṛ-vatsalaḥ-being affectionate towards his daughter; vidveṣam-enmity; akarot-did exhibit; kasmāt-why; anādṛtya-neglecting; ātmajām-his own daughter; satīm-Satī.

Vidura inquired: Why was Dakṣa, who was so affectionate towards his daughter, envious of Lord Śiva, who is the best among the gentle? Why did he neglect his daughter Satī?

In the Second Chapter of the Fourth Canto, the cause of the dissension between Lord Śiva and Dakṣa, which was due to a great sacrifice arranged by Dakṣa for the pacification of the entire universe, is explained. Lord Śiva is described here as the best of the gentle because he is not envious of anyone, he is equal to all living entities, and all other good qualities are present in his personality. The word śiva means "all auspicious." No one can be an enemy of Lord Śiva's, for he is so peaceful and renounced that he does not even construct a house for his residence, but lives underneath a tree, always detached from all worldly things. The personality of Lord Śiva symbolizes the best of gentleness. Why, then, was Dakṣa, who offered his beloved daughter to such a gentle personality, inimical towards Lord Śiva so intensely that Satī, the daughter of Dakṣa and wife of Lord Śiva, gave up her body?

TEXT 2

kas taṁ carācara-guruṁ

nirvairaṁ śānta-vigraham

ātmārāmaṁ kathaṁ dveṣṭi

jagato daivataṁ mahat

SYNONYMS

kaḥ-who (Dakṣa); tam-him (Lord Śiva); cara-acara-of the whole world (both animate and inanimate); gurum-the spiritual master; nirvairam-without enmity; śānta-vigraham-having a peaceful personality; ātma-ārāmam-satisfied in himself; katham-how; dveṣṭi-hates; jagataḥ-of the universe; daivatam-demigod; mahat-the great.

Lord Śiva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Dakṣa could be inimical towards such an auspicious personality?

Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhūtanātha, which means "the worshipable deity of the dull-headed." Bhūta is also sometimes taken to indicate the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaiṣṇavas. It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Dakṣa. Dakṣa is also not an ordinary person. He is a Prajāpati, in charge of fathering population, and all his daughters are highly elevated, especially Sati. The word satī means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Śiva and daughter of Dakṣa, is considered first. Vidura, therefore, was astonished. "Dakṣa is such a great man," he thought, "and is the father of Sati. And Lord Śiva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"

TEXT 3

etad ākhyāhi me brahman

jāmātuḥ śvaśurasya ca

vidveṣas tu yataḥ prāṇāṁs

tatyaje dustyajān satī

SYNONYMS

etat-thus; ākhyāhi-please tell; me-to me; brahman-O brāhmaṇa; jāmātuḥ-of the son-in-law (Lord Śiva); śvaśurasya-of the father-in-law (Dakṣa); ca-and; vidveṣaḥ-quarrel; tu-as to; yataḥ-from what cause; prāṇān-her life; tatyaje-gave up; dustyajān-which is impossible to give up; satī-Sati.

My dear Maitreya, to part with one's life is very difficult. Would you kindly explain to me how such a son-in-law and father-in-law could quarrel so bitterly that the great goddess Satī could give up her life?

TEXT 4

maitreya uvāca

purā viśva-sṛjāṁ satre

sametāḥ paramarṣayaḥ

tathāmara-gaṇāḥ sarve

sānugā munayo 'gnayaḥ

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; purā-formerly (at the time of Svāyambhuva Manu); viśva-sṛjām-of the creators of the universe; satre-at a sacrifice; sametāḥ-were assembled; parama-ṛṣayaḥ-the great sages; tathā-and also; amara-gaṇāḥ-the demigods; sarve-all; sa-anugāḥ-along with their followers; munayaḥ-the philosophers; agnayaḥ-the fire-gods.

The sage Maitreya said: In a former time, the leaders of the universal creation performed a great sacrifice in which all the great sages, philosophers, demigods and fire-gods assembled with their followers.

Upon being asked by Vidura, the sage Maitreya began to explain the cause of the misunderstanding between Lord Śiva and Dakṣa, because of which the goddess Satī gave up her body. Thus begins the history of a great sacrifice performed by the leaders of the universal creation, namely Marīci, Dakṣa and Vasiṣṭha. These great personalities arranged for a great sacrifice, for which demigods like Indra and the fire-gods assembled with their followers. Lord Brahmā and Lord Śiva were also present.

TEXT 5

tatra praviṣṭam ṛṣayo

dṛṣṭvārkam iva rociṣā

bhrājamānaṁ vitimiraṁ

kurvantaṁ tan mahat sadaḥ

SYNONYMS

tatra-there; praviṣṭam-having entered; ṛṣayaḥ-the sages; dṛṣṭvā-seeing; arkam-the sun; iva-just like; rociṣā-with luster; bhrājamānam-shining; vitimiram-free from darkness; kurvantam-making; tat-that; mahat-great; sadaḥ-assembly.

When Dakṣa, the leader of the Prajāpatis, entered that assembly, his personal bodily luster as bright as the effulgence of the sun, the entire assembly was illuminated, and all the assembled personalities became insignificant in his presence.

TEXT 6

udatiṣṭhan sadasyās te

sva-dhiṣṇyebhyaḥ sahāgnayaḥ

ṛte viriñcāṁ śarvaṁ ca

tad-bhāsākṣipta-cetasaḥ

SYNONYMS

udatiṣṭhan-stood up; sadasyāḥ-the members of the assembly; te-they; sva-dhiṣṇyebhyaḥ-from their own seats; saha-agnayaḥ-along with the fire-gods; ṛte-except for; viriñcām-Brahmā; śarvam-Śiva; ca-and; tat-his (Dakṣa's); bhāsa-by the luster; ākṣipta-are influenced; cetasaḥ-those whose minds.

Influenced by his personal bodily luster, all the fire-gods and other participants in that great assembly, with the exceptions of Lord Brahmā and Lord Śiva, gave up their own sitting places and stood in respect for Dakṣa.

TEXT 7

sadasas-patibhir dakṣo

bhagavān sādhu sat-kṛtaḥ

ajaṁ loka-guruṁ natvā

niṣasāda tad-ājñayā

SYNONYMS

sadasaḥ-of the assembly; patibhiḥ-by the leaders; dakṣaḥ-Dakṣa; bhagavān-the possessor of all opulences; sādhu-properly; sat-kṛtaḥ-was welcomed; ajam-to the unborn (Brahmā); loka-gurum-to the teacher of the universe; natvā-making obeisances; niṣasāda-sat down; tat-ājñayā-by his (Brahmā's) order.

Dakṣa was adequately welcomed by the president of the great assembly, Lord Brahmā. After offering Lord Brahmā respect, Dakṣa, by the order of Brahmā, properly took his seat.

TEXT 8

prāṅ-niṣaṇṇaṁ mṛḍaṁ dṛṣṭvā

nāmṛṣyat tad-anādṛtaḥ

uvāca vāmaṁ cakṣurbhyām

abhivīkṣya dahann iva

SYNONYMS

prāk-before; niṣaṇṇam-being seated; mṛḍam-Lord Śiva; dṛṣṭvā-seeing; na amṛṣyat-did not tolerate; tat-by him (Śiva); anādṛtaḥ-not being respected; uvāca-said; vāmam-dishonest; cakṣurbhyām-with both eyes; abhivīkṣya-looking at; dahan-burning; iva-as if.

Before taking his seat, however, Dakṣa was very much offended to see Lord Śiva sitting and not showing him any respect. At that time, Dakṣa became greatly angry, and, his eyes glowing, he began to speak very strongly against Lord Śiva.

Lord Śiva, being the son-in-law of Dakṣa, was expected to show his father-in-law respect by standing with the others, but because Lord Brahmā and Lord Śiva are the principal demigods, their positions are greater than Dakṣa's. Dakṣa, however, could not tolerate this, and he took it as an insult by his son-in-law. Previously, also, he was not very much satisfied with Lord Śiva, for Śiva looked very poor and was niggardly in dress.

TEXT 9

śrūyatāṁ brahmarṣayo me

saha-devāḥ sahāgnayaḥ

sādhūnāṁ bruvato vṛttaṁ

nājñānān na ca matsarāt

SYNONYMS

śrūyatām-hear; brahma-ṛṣayaḥ-O sages among the brāhmaṇas; me-unto me; saha-devāḥ-O demigods; saha-agnayaḥ-O fire-gods; sādhūnām-of the gentle; bruvataḥ-speaking; vṛttam-the manners; na-not; ajñānāt-from ignorance; na ca-and not; matsarāt-from envy.

All sages, brāhmaṇas and fire-gods present, please hear me with attention, for I speak about the manners of gentle persons. I do not speak out of ignorance or envy.

In speaking against Lord Śiva, Dakṣa tried to pacify the assembly by presenting in a very tactful way that he was going to speak about the manners of gentle persons, although naturally this might affect some unmannerly upstarts and the assembly might be unhappy because they did not want even unmannerly persons to be offended. In other words, he was in complete knowledge that he was speaking against Lord Śiva in spite of Śiva's spotless character. As far as envy is concerned, from the very beginning he was envious of Lord Śiva; therefore he could not distinguish his own particular envy. Although he spoke like a man in ignorance, he wanted to cover his statements by saying that he was not speaking for impudent and envious reasons.

TEXT 10

ayaṁ tu loka-pālānāṁ

yaśo-ghno nirapatrapaḥ

sadbhir ācaritaḥ panthā

yena stabdhena dūṣitaḥ

SYNONYMS

ayam-he (Śiva); tu-but; loka-pālānām-of the governors of the universe; yaśaḥ-ghnaḥ-spoiling the fame; nirapatrapaḥ-shameless; sadbhiḥ-by those of gentle manner; ācaritaḥ-followed; panthāḥ-the path; yena-by whom (Śiva); stabdhena-being devoid of proper actions; dūṣitaḥ-is polluted.

Śiva has spoiled the name and fame of the governors of the universe and has polluted the path of gentle manners. Because he is shameless, he does not know how to act.

Dakṣa wanted to impress upon the minds of all the great sages assembled in that meeting that Śiva, being one of the demigods, had ruined the good reputations of all the demigods by his unmannerly behavior. The words used against Lord Śiva by Dakṣa can also be understood in a different way, in a good sense. For example, he stated that Śiva is yaśo-ghna, which means "one who spoils name and fame." So this can also be interpreted to mean that he was so famous that his fame killed all other fame. Again, Dakṣa used the word nirapatrapa, which also can be used in two senses. One sense is "one who is stunted," and another sense is "one who is the maintainer of persons who have no other shelter." Generally Lord Śiva is known as the lord of the bhūtas, or lower grade of living creatures. They take shelter of Lord Śiva because he is very kind to everyone and is very quickly satisfied. Therefore he is called Āśutoṣa. To such men, who cannot approach other demigods or Viṣṇu, Lord Śiva gives shelter. Therefore the word nirapatrapa can be used in that sense.

TEXT 11

eṣa me śiṣyatāṁ prāpto

yan me duhitur agrahīt

pāṇiṁ viprāgni-mukhataḥ

sāvitryā iva sādhuvat

SYNONYMS

eṣaḥ-he (Śiva); me-my; śiṣyatām-subordinate position; prāptaḥ-accepted; yat-because; me duhituḥ-of my daughter; agrahīt-he took; pāṇim-the hand; vipra-agni-of brāhmaṇas and fire; mukhataḥ-in the presence; sāvitryāḥ-Gāyatrī; iva-like; sādhuvat-like an honest person.

He has already accepted himself as my subordinate by marrying my daughter in the presence of fire and brāhmaṇas. He has married my daughter, who is equal to Gāyatrī, and has pretended to be just like an honest person.

Dakṣa's statement that Lord Śiva pretended to be an honest person means that Śiva was dishonest because in spite of accepting the position of Dakṣa's son-in-law, he was not respectful to Dakṣa.

TEXT 12

gṛhītvā mṛga-śāvākṣyāḥ

pāṇiṁ markaṭa-locanaḥ

pratyutthānābhivādārhe

vācāpy akṛta nocitam

SYNONYMS

gṛhītvā-taking; mṛga-śāva-like a deer cub; akṣyāḥ-of her who has eyes; pāṇim-the hand; markaṭa-of a monkey; locanaḥ-he who has the eyes; pratyutthāna-of rising from one's seat; abhivāda-the honor; arhe-to me, who deserves; vācā-with sweet words; api-even; akṛta na-he did not do; ucitam-honor.

He has eyes like a monkey's, yet he has married my daughter, whose eyes are just like those of a deer cub. Nevertheless he did not stand up to receive me, nor did he think it fit to welcome me with sweet words.

TEXT 13

lupta-kriyāyāśucaye

mānine bhinna-setave

anicchann apy adāṁ bālāṁ

śūdrāyevośatīṁ giram

SYNONYMS

lupta-kriyāya-not observing rules and regulations; aśucaye-impure; mānine-proud; bhinna-setave-having broken all rules of civility; anicchan-not desiring; api-although; adām-handed over; bālām-my daughter; śūdrāya-unto a śūdra; iva-as; uśatīm giram-the message of the Vedas.

I had no desire to give my daughter to this person, who has broken all rules of civility. Because of not observing the required rules and regulations, he is impure, but I was obliged to hand over my daughter to him just as one teaches the messages of the Vedas to a śūdra.

A śūdra is forbidden to take lessons from the Vedas because a śūdra, due to his unclean habits, is not worthy to hear such instructions. This restriction, that unless one has acquired the brahminical qualifications one should not read the Vedic literatures, is like the restriction that a law student should not enter a law college unless he has been graduated from all lower grades. According to the estimation of Dakṣa, Śiva was unclean in habits and not worthy to have the hand of his daughter, Sati, who was so enlightened, beautiful and chaste. The word used in this connection is bhinna-setave, which refers to one who has broken all the regulations for good behavior by not following the Vedic principles. ln other words, according to Dakṣa the entire transaction of the marriage of his daughter with Śiva was not in order.

TEXTS 14–15

pretāvāseṣu ghoreṣu

pretair bhūta-gaṇair vṛtaḥ

aṭaty unmattavan nagno

vyupta-keśo hasan rudan

citā-bhasma-kṛta-snānaḥ

preta-sraṅ-nrasthi-bhūṣaṇaḥ

śivāpadeśo hy aśivo

matto matta-jana-priyaḥ

patiḥ pramatha-nāthānāṁ

tamo-mātrātmakātmanām

SYNONYMS

preta-āvāseṣu-at the burning places of dead bodies; ghoreṣu-horrible; pretaiḥ-by the Pretas; bhūta-gaṇaiḥ-by the Bhūtas; vṛtaḥ-accompanied by; aṭati-he wanders; unmatta-vat-like a madman; nagnaḥ-naked; vyupta-keśaḥ-having scattered hair; hasan-laughing; rudan-crying; citā-of the funeral pyre; bhasma-with the ashes; kṛta-snānaḥ-taking bath; preta-of the skulls of dead bodies; srak-having a garland; nṛ-asthi-bhūṣaṇaḥ-ornamented with dead men's bones; śiva-apadeśaḥ-who is śiva, or auspicious, only in name; hi-for; aśivaḥ-inauspicious; mattaḥ-crazy; matta-jana-priyaḥ-very dear to the crazy beings; patiḥ-the leader; pramatha-nāthānām-of the lords of the Pramathas; tamaḥ-mātra-ātmaka-ātmanām-of those grossly in the mode of ignorance.

He lives in filthy places like crematoriums, and his companions are the ghosts and demons. Naked like a madman, sometimes laughing and sometimes crying, he smears crematorium ashes all over his body. He does not bathe regularly, and he ornaments his body with a garland of skulls and bones. Therefore only in name is he Śiva, or auspicious; actually, he is the most mad and inauspicious creature. Thus he is very dear to crazy beings in the gross mode of ignorance, and he is their leader.

Those who do not regularly bathe are supposed to be in association with ghosts and crazy creatures. Lord Śiva appeared to be like that, but his name, Śiva, is actually fitting, for he is very kind to persons who are in the darkness of the mode of ignorance, such as unclean drunkards who do not regularly bathe. Lord Śiva is so kind that he gives shelter to such creatures and gradually elevates them to spiritual consciousness. Although it is very difficult to raise such creatures to spiritual understanding, Lord Śiva takes charge of them, and therefore, as stated in the Vedas, Lord Śiva is all-auspicious. Thus by his association even such fallen souls can be elevated. Sometimes it is seen that great personalities meet with fallen souls, not for any personal interest but for the benefit of those souls. In the creation of the Lord there are different kinds of living creatures. Some of them are in the mode of goodness, some are in the mode of passion, and some are in the mode of ignorance. Lord Viṣṇu takes charge of persons who are advanced Kṛṣṇa conscious Vaiṣṇavas, and Lord Brahmā takes charge of persons who are very much attached to material activities, but Lord Śiva is so kind that he takes charge of persons who are in gross ignorance and whose behavior is lower that that of the animals. Therefore Lord Śiva is especially called auspicious.

TEXT 16

tasmā unmāda-nāthāya

naṣṭa-śaucāya durhṛde

dattā bata mayā sādhvī

codite parameṣṭhinā

SYNONYMS

tasmai-to him; unmāda-nāthāya-to the lord of ghosts; naṣṭa-śaucāya-being devoid of all cleanliness; durhṛde-heart filled with nasty things; dattā-was given; bata-alas; mayā-by me; sādhvī-Sati; codite-being requested; parameṣṭhinā-by the supreme teacher (Brahmā).

On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.

It is the duty of parents to hand over their daughters to suitable persons just befitting their family tradition in cleanliness, gentle behavior, wealth, social position, etc. Dakṣa was repentant that on the request of Brahmā, who was his father, he had handed over his daughter to a person who, according to his calculation, was nasty. He was so angry that he did not acknowledge that the request was from his father. Instead, he referred to Brahmā as parameṣṭhī, the supreme teacher in the universe; because of his temperament of gross anger, he was not even prepared to accept Brahmā as his father. In other words, he accused even Brahmā of being less intelligent because he had advised Dakṣa to hand over his beautiful daughter to such a nasty fellow. In anger one forgets everything, and thus Dakṣa, in anger, not only accused the great Lord Śiva, but criticized his own father, Lord Brahmā, for his not very astute advice that Dakṣa hand over his daughter to Lord Śiva.

TEXT 17

maitreya uvāca

vinindyaivaṁ sa giriśam

apratīpam avasthitam

dakṣo 'thāpa upaspṛśya

kruddhaḥ śaptuṁ pracakrame

SYNONYMS

maitreyaḥ uvāca-Maitreya said; vinindya-abusing; evam-thus; saḥ-he (Dakṣa); giriśam-Śiva; apratīpam-without any hostility; avasthitam-remaining; dakṣaḥ-Dakṣa; atha-now; apaḥ-water; upaspṛśya-washing hands and mouth; kruddhaḥ-angry; śaptum-to curse; pracakrame-began to.

The sage Maitreya continued: Thus Dakṣa, seeing Lord Śiva sitting as if against him, washed his hands and mouth and cursed him in the following words.

TEXT 18

ayaṁ tu deva-yajana

indropendrādibhir bhavaḥ

saha bhāgaṁ na labhatāṁ

devair deva-gaṇādhamaḥ

SYNONYMS

ayam-that; tu-but; deva-yajane-in the sacrifice of the demigods; indra-upendra-ādibhiḥ-with Indra, Upendra and the others; bhavaḥ-Śiva; saha-along with; bhāgam-a portion; na-not; labhatām-should obtain; devaiḥ-with the demigods; deva-gaṇa-adhamaḥ-the lowest of all the demigods.

The demigods are eligible to share in the oblations of sacrifice, but Lord Śiva, who is the lowest of all the demigods, should not have a share.

Because of this curse, Śiva was deprived of his share in the oblations of Vedic sacrifices. It was due to the curse of Dakṣa, Śrī Viśvanātha Cakravartī comments in this connection, that Lord Śiva was saved from the calamity of taking part with other demigods, who were all materialistic. Lord Śiva is the greatest devotee of the Supreme Personality of Godhead, and it is not fitting for him to eat or sit with materialistic persons like the demigods. Thus the curse of Dakṣa was indirectly a blessing, for Śiva would not have to eat or sit with other demigods, who were too materialistic. There is a practical example set for us by Gaurakiśora dāsa Bābājī Mahārāja, who used to sit on the side of a latrine to chant Hare Kṛṣṇa. Many materialistic persons used to come and bother him and disturb his daily routine of chanting, so to avoid their company he used to sit by the side of a latrine, where materialistic persons would not go because of the filth and the obnoxious smell. However, Gaurakiśora dāsa Bābājī Mahārāja was so great that he was accepted as the spiritual master of such a great personality as His Divine Grace Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja. The conclusion is that Lord Śiva behaved in his own way to avoid materialistic persons who might disturb him in his prosecution of devotional service.

TEXT 19

niṣidhyamānaḥ sa sadasya-mukhyair

dakṣo giritrāya visṛjya śāpam

tasmād viniṣkramya vivṛddha-manyur

jagāma kauravya nijaṁ niketanam

SYNONYMS

niṣidhyamānaḥ-being requested not to; saḥ-he (Dakṣa); sadasya-mukhyaiḥ-by the members of the sacrifice; dakṣaḥ-Dakṣa; giritrāya-to Śiva; visṛjya-giving; śāpam-a curse; tasmāt-from that place; viniṣkramya-going out; vivṛddha-manyuḥ-being exceedingly angry; jagāma-went; kauravya-O Vidura; nijam-to his own; niketanam-home.

Maitreya continued: My dear Vidura, in spite of the requests of all the members of the sacrificial assembly, Dakṣa, in great anger, cursed Lord Śiva and then left the assembly and went back to his home.

Anger is so detrimental that even a great personality like Dakṣa, out of anger, left the arena where Brahmā was presiding and all the great sages and pious and saintly persons were assembled. All of them requested him not to leave, but, infuriated, he left, thinking that the auspicious place was not fit for him. Puffed up by his exalted position, he thought that no one was greater than he in argument. It appears that all the members of the assembly, including Lord Brahmā, requested him not to be angry and leave their company, but in spite of all these requests, he left. That is the effect of cruel anger. In Bhagavad-gītā, therefore, it is advised that one who desires to make tangible advancement in spiritual consciousness must avoid three things-lust, anger and the mode of passion. Actually we can see that lust, anger and passion make a man crazy, even though he be as great as Dakṣa. The very name Dakṣa suggests that he was expert in all material activities, but still, because of his aversion towards such a saintly personality as Śiva, he was attacked by these three enemies-anger, lust and passion. Lord Caitanya, therefore, advised that one be very careful not to offend Vaiṣṇavas. He compared offenses toward a Vaiṣṇava to a mad elephant. As a mad elephant can do anything horrible, so when a person offends a Vaiṣṇava he can perform any abominable action.

TEXT 20

vijñāya śāpaṁ giriśānugāgraṇīr

nandīśvaro roṣa-kaṣāya-dūṣitaḥ

dakṣāya śāpaṁ visasarja dāruṇaṁ

ye cānvamodaṁs tad-avācyatāṁ dvijāḥ

SYNONYMS

vijñāya-understanding; śāpam-the curse; giriśa-of Śiva; anuga-agraṇīḥ-one of the principal associates; nandīśvaraḥ-Nandīśvara; roṣa-anger; kaṣāya-red; dūṣitaḥ-blinded; dakṣāya-to Dakṣa; śāpam-a curse; visasarja-gave; dāruṇam-harsh; ye-who; ca-and; anvamodan-tolerated; tat-avācyatām-the cursing of Śiva; dvijāḥ-brāhmaṇas.

Upon understanding that Lord Śiva had been cursed, Nandīśvara, one of Lord Śiva's principal associates, became greatly angry. His eyes became red, and he prepared to curse Dakṣa and all the brāhmaṇas present there who had tolerated Dakṣa's cursing Śiva in harsh words.

There is a long-standing dissension among some of the neophyte Vaiṣṇavas and Śaivites; they are always at loggerheads. When Dakṣa cursed Lord Śiva in harsh words, some of the brāhmaṇas present might have enjoyed it because some brāhmaṇas do not very much admire Lord Śiva. This is due to their ignorance of Lord Śiva's position. Nandīśvara was affected by the cursing, but he did not follow the example of Lord Śiva, who was also present there. Although Lord Śiva could also have cursed Dakṣa in a similar way, he was silent and tolerant; but Nandīśvara, his follower, was not tolerant. Of course, as a follower it was right for him not to tolerate an insult to his master, but he should not have cursed the brāhmaṇas who were present. The entire issue was so complicated that those who were not strong enough forgot their positions, and thus cursing and countercursing went on in that great assembly. In other words, the material field is so unsteady that even personalities like Nandīśvara, Dakṣa and many of the brāhmaṇas present were infected by the atmosphere of anger.

TEXT 21

ya etan martyam uddiśya

bhagavaty apratidruhi

druhyaty ajñaḥ pṛthag-dṛṣṭis

tattvato vimukho bhavet

SYNONYMS

yaḥ-who (Dakṣa); etat martyam-this body; uddiśya-with reference to; bhagavati-to Śiva; apratidruhi-who is not envious; druhyati-bears envy; ajñaḥ-less intelligent persons; pṛthak-dṛṣṭiḥ-the vision of duality; tattvataḥ-from transcendental knowledge; vimukhaḥ-bereft; bhavet-may become.

Anyone who has accepted Dakṣa as the most important personality and neglected Lord Śiva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge.

The first curse by Nandīśvara was that anyone supporting Dakṣa was foolishly identifying himself with the body, and therefore, because Dakṣa had no transcendental knowledge, supporting him would deprive one of transcendental knowledge. Dakṣa, Nandīśvara said, identified himself with the body like other materialistic persons and was trying to derive all kinds of facilities in relationship with the body. He had excessive attachment for the body and, in relation to the body, with wife, children, home and other such things, which are different from the soul. Therefore Nandīśvara's curse was that anyone who supported Dakṣa would be bereft of transcendental knowledge of the soul and thus also be deprived of knowledge of the Supreme Personality of Godhead.

TEXT 22

gṛheṣu kūṭa-dharmeṣu

sakto grāmya-sukhecchayā

karma-tantraṁ vitanute

veda-vāda-vipanna-dhīḥ

SYNONYMS

gṛheṣu-in householder life; kūṭa-dharmeṣu-of pretentious religiosity; saktaḥ-being attracted; grāmya-sukha-icchayā-by desire for material happiness; karma-tantram-fruitive activities; vitanute-he performs; veda-vāda-by the explanations of the Vedas; vipanna-dhīḥ-intelligence being lost.

Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all.

Persons who identify with bodily existence are attached to the fruitive activities described in the Vedic literature. For example, in the Vedas it is said that one who observes the cāturmāsya vow will attain eternal happiness in the heavenly kingdom. In Bhagavad-gītā, it is said that this flowery language of the Vedas mostly attracts persons who identify with the body. To them such happiness as that of the heavenly kingdom is everything; they do not know that beyond that is the spiritual kingdom, or kingdom of God, and they have no knowledge that one can go there. Thus they are bereft of transcendental knowledge. Such persons are very careful in observing the rules and regulations of household life in order to be promoted in the next life to the moon or other heavenly planets. lt is stated here that such persons are attached to grāmya-sukha, which means "material happiness," without knowledge of eternal, blissful spiritual life.

TEXT 23

buddhyā parābhidhyāyinyā

vismṛtātma-gatiḥ paśuḥ

strī-kāmaḥ so 'stv atitarāṁ

dakṣo basta-mukho 'cirāt

SYNONYMS

buddhyā-by intelligence; para-abhidhyāyinyā-by accepting the body as the self; vismṛta-ātma-gatiḥ-having forgotten the knowledge of Viṣṇu; paśuḥ-an animal; strī-kāmaḥ-attached to sex life; saḥ-he (Dakṣa); astu-let; atitarām-excessive; dakṣaḥ-Dakṣa; basta-mukhaḥ-the face of a goat; acirāt-in a very short time.

Dakṣa has accepted the body as all in all. Therefore, since he has forgotten the viṣṇu-pāda, or viṣṇu-gati, and is attached to sex life only, within a short time he will have the face of a goat.

TEXT 24

vidyā-buddhir avidyāyāṁ

karmamayyām asau jaḍaḥ

saṁsarantv iha ye cāmum

anu śarvāvamāninam

SYNONYMS

vidyā-buddhiḥ-materialistic education and intelligence; avidyāyām-in nescience; karma-mayyām-formed of fruitive activities; asau-he (Dakṣa); jaḍaḥ-dull; saṁsarantu-let them take birth again and again; iha-here in this world; ye-who; ca-and; amum-Dakṣa; anu-following; śarva-Śiva; avamāninam-insulting.

Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Śiva. May they continue in the cycle of repeated birth and death.

The three curses mentioned above are sufficient to make one as dull as stone, void of spiritual knowledge and preoccupied with materialistic education, which is nescience. After uttering these curses, Nandīśvara then cursed the brāhmaṇas to continue in the cycle of birth and death because of their supporting Dakṣa in blaspheming Lord Śiva.

TEXT 25

giraḥ śrutāyāḥ puṣpiṇyā

madhu-gandhena bhūriṇā

mathnā conmathitātmānaḥ

sammuhyantu hara-dviṣaḥ

SYNONYMS

giraḥ-words; śrutāyāḥ-of the Vedas; puṣpiṇyāḥ-flowery; madhu-gandhena-with the scent of honey; bhūriṇā-profuse; mathnā-enchanting; ca-and; unmathita-ātmānaḥ-whose minds have become dull; sammuhyantu-let them remain attached; hara-dviṣaḥ-envious of Lord Śiva.

May those who are envious of Lord Śiva, being attracted by the flowery language of the enchanting Vedic promises, and who have thus become dull, always remain attached to fruitive activities.

The Vedic promises of elevation to higher planets for a better standard of materialistic life are compared to flowery language because in a flower there is certainly an aroma but that aroma does not last for a very long time. In a flower there is honey, but that honey is not eternal.

TEXT 26

sarva-bhakṣā dvijā vṛttyai

dhṛta-vidyā-tapo-vratāḥ

vitta-dehendriyārāmā

yācakā vicarantv iha

SYNONYMS

sarva-bhakṣāḥ-eating everything; dvijāḥ-the brāhmaṇas; vṛttyai-for maintaining the body; dhṛta-vidyā-having taken to education; tapaḥ-austerity; vratāḥ-and vows; vitta-money; deha-the body; indriya-the senses; ārāmāḥ-the satisfaction; yācakāḥ-as beggars; vicarantu-let them wander; iha-here.

These brāhmaṇas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body.

The third curse inflicted by Nandīśvara on the brāhmaṇas who supported Dakṣa is completely functioning in the age of Kali. The so-called brāhmaṇas are no longer interested in understanding the nature of the Supreme Brahman, although a brāhmaṇa means one who has attained knowledge about Brahman. In the Vedānta-sūtra also it is stated, athāto brahma jijñāsā: this human form of life is meant for realization of the Supreme Brahman, the Absolute Truth, or, in other words, human life is meant for one's elevation to the post of a brāhmaṇa. Unfortunately the modern brāhmaṇas, or so-called brāhmaṇas who come in originally brahminical families, have left their own occupational duties, but they do not allow others to occupy the posts of brāhmaṇas. The qualifications for brāhmaṇas are described in the scriptures, in Śrīmad-Bhāgavatam, Bhagavad-gītā and all other Vedic literatures. Brāhmaṇa is not a hereditary title or position. If someone from a non-brāhmaṇa family (for example, one born in a family of śūdras) tries to become a brāhmaṇa by being properly qualified under the instruction of a bona fide spiritual master, these so-called brāhmaṇas will object. Such brāhmaṇas, having been cursed by Nandīśvara, are actually in a position where they have no discrimination between eatables and noneatables and simply live to maintain the perishable material body and its family. Such fallen conditioned souls are not worthy to be called brāhmaṇas, but in Kali-yuga they claim to be brāhmaṇas, and if a person actually tries to attain the brahminical qualifications, they try to hinder his progress. This is the situation in the present age. Caitanya Mahāprabhu condemned this principle very strongly. During His conversation with Rāmānanda Rāya, He said that regardless of whether a person is born in a brāhmaṇa family or śūdra family, regardless of whether he is a householder or a sannyāsī, if he knows the science of Kṛṣṇa he must be a spiritual master. Caitanya Mahāprabhu had many so-called śūdra disciples like Haridāsa Ṭhākura and Rāmānanda Rāya. Even the Gosvāmīs, who were principal students of Lord Caitanya, were also ostracized from brāhmaṇa society, but Caitanya Mahāprabhu, by His grace, made them first-class Vaiṣṇavas.

TEXT 27

tasyaivaṁ vadataḥ śāpaṁ

śrutvā dvija-kulāya vai

bhṛguḥ pratyasṛjac chāpaṁ

brahma-daṇḍaṁ duratyayam

SYNONYMS

tasya-his (Nandīśvara's); evam-thus; vadataḥ-words; śāpam-the curse; śrutvā-hearing; dvija-kulāya-unto the brāhmaṇas; vai-indeed; bhṛguḥ-Bhṛgu; pratyasṛjat-made; śāpam-a curse; brahma-daṇḍam-the punishment of a brāhmaṇa; duratyayam-insurmountable.

When all the hereditary brāhmaṇas were thus cursed by Nandīśvara, the sage Bhṛgu, as a reaction, condemned the followers of Lord Śiva with this very strong brahminical curse.

The word duratyaya is particularly used in reference to a brahmadaṇḍa, or curse by a brāhmaṇa. A curse by a brāhmaṇa is very strong; therefore it is called duratyaya, or insurmountable. As the Lord states in Bhagavad-gītā, the stringent laws of nature are insurmountable; similarly, if a curse is uttered by a brāhmaṇa, that curse is also insurmountable. But Bhagavad-gītā also says that the curses or benedictions of the material world are, after all, material creations. The Caitanya-caritāmṛta confirms that that which is accepted in this material world to be a benediction and that which is taken to be a curse are both on the same platform because they are material. To get out of this material contamination, one should take shelter of the Supreme Personality of Godhead, as recommended in Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. The best path is to transcend all material curses and benedictions and take shelter of the Supreme Lord, Kṛṣṇa, and remain in a transcendental position. Persons who have taken shelter of Kṛṣṇa are always peaceful; they are never cursed by anyone, nor do they attempt to curse anyone. That is a transcendental position.

TEXT 28

bhava-vrata-dharā ye ca

ye ca tān samanuvratāḥ

pāṣaṇḍinas te bhavantu

sac-chāstra-paripanthinaḥ

SYNONYMS

bhava-vrata-dharāḥ-taking a vow to satisfy Lord Śiva; ye-who; ca-and; ye-who; ca-and; tān-such principles; samanuvratāḥ-following; pāṣaṇḍinaḥ-atheists; te-they; bhavantu-let them become; sat-śāstra-paripanthinaḥ-diverted from transcendental scriptural injunctions.

One who takes a vow to satisfy Lord Śiva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions.

It is sometimes seen that devotees of Lord Śiva imitate the characteristics of Lord Śiva. For example, Lord Śiva drank an ocean of poison, so some of the followers of Lord Śiva imitate him and try to take intoxicants like gāñjā (marijuana). Here the curse is that if someone follows such principles he must become an infidel and turn against the principles of Vedic regulation. It is said that such devotees of Lord Śiva will be sacchāstra-paripanthinaḥ, which means "opposed to the conclusion of śāstra, or scripture." This is confirmed in the Padma Purāṇa also. Lord Śiva was ordered by the Supreme Personality of Godhead to preach the impersonal, or Māyāvāda, philosophy for a particular purpose, just as Lord Buddha preached the philosophy of voidness for particular purposes mentioned in the śāstras.

Sometimes it is necessary to preach a philosophical doctrine which is against the Vedic conclusion. ln the Śiva Purāṇa it is stated that Lord Śiva said to Pārvatī that in the Kali-yuga, in the body of a brāhmaṇa, he would preach the Māyāvāda philosophy. Thus it is generally found that the worshipers of Lord Śiva are Māyāvādī followers. Lord Śiva himself says, māyāvādam asac-chāstram. Asat-śāstra, as explained here, means the doctrine of Māyāvāda impersonalism, or becoming one with the Supreme. Bhṛgu Muni cursed that persons who worshiped Lord Śiva would become followers of this Māyāvāda asat-śāstra, which attempts to establish that the Supreme Personality of Godhead is impersonal. Besides that, among the worshipers of Lord Śiva there is a section who live a devilish life. Śrīmad-Bhāgavatam and Nārada-pañcarātra are authorized scriptures that are considered sat-śāstra, or scriptures which lead one to the path of God realization. Asat-śāstras are just the opposite.

TEXT 29

naṣṭa-śaucā mūḍha-dhiyo

jaṭā-bhasmāsthi-dhāriṇaḥ

viśantu śiva-dīkṣāyāṁ

yatra daivaṁ surāsavam

SYNONYMS

naṣṭa-śaucāḥ-cleanliness being abandoned; mūḍha-dhiyaḥ-foolish; jaṭā-bhasma-asthi-dhāriṇaḥ-wearing long hair, ashes and bones; viśantu-may enter; śiva-dīkṣāyām-into initiation of worship of Śiva; yatra-where; daivam-are spiritual; sura-āsavam-wine and liquor.

Those who vow to worship Lord Śiva are so foolish that they imitate him by keeping long hair on their heads. When initiated into worship of Lord Śiva, they prefer to live on wine, flesh and other such things.

Indulging in wine and meat, keeping long hair on one's head, not bathing daily, and smoking gāñjā (marijuana) are some of the habits which are accepted by foolish creatures who do not have regulated lives. By such behavior one becomes devoid of transcendental knowledge. In the initiation into the Śiva mantra there are mudrikāṣṭaka, in which it is sometimes recommended that one make his sitting place on the vagina and thus desire nirvāṇa, or dissolution of existence. In that process of worship, wine is needed, or sometimes, in place of wine, palm tree juice which is converted into an intoxicant. This is also offered according to Śiva-āgama, a scripture on the method of worshiping Lord Śiva.

TEXT 30

brahma ca brāhmaṇāṁś caiva

yad yūyaṁ parinindatha

setuṁ vidhāraṇaṁ puṁsām

ataḥ pāṣaṇḍam āśritāḥ

SYNONYMS

brahma-the Vedas; ca-and; brāhmaṇān-the brāhmaṇas; ca-and; eva-certainly; yat-because; yūyam-you; parinindatha-blaspheme; setum-Vedic principles; vidhāraṇam-holding; puṁsām-of mankind; ataḥ-therefore; pāṣaṇḍam-atheism; āśritāḥ-have taken shelter.

Bhṛgu Muni continued: Since you blaspheme the Vedas and the brāhmaṇas, who are followers of the Vedic principles, it is understood that you have already taken shelter of the doctrine of atheism.

Bhṛgu Muni, in cursing Nandīśvara, said that not only would they be degraded as atheists because of this curse, but they had already fallen to the standard of atheism because they had blasphemed the Vedas, which are the source of human civilization. Human civilization is based on the qualitative divisions of social order, namely the intelligent class, the martial class, the productive class and the laborer class. The Vedas provide the right direction for advancing in spiritual cultivation and economic development and regulating the principle of sense gratification, so that ultimately one may be liberated from material contamination to his real state of spiritual identification (). As long as one is in the contamination of material existence, one changes bodies from the aquatics up to the position of Brahmā, but the human form of life is the highest perfectional life in the material world. The Vedas give directions by which to elevate oneself in the next life. The Vedas are the mother for such instructions, and the brāhmaṇas, or persons who are in knowledge of the Vedas, are the father. Thus if one blasphemes the Vedas and brāhmaṇas, naturally one goes down to the status of atheism. The exact word used in Sanskrit is nāstika, which refers to one who does not believe in the Vedas but manufactures some concocted system of religion. Śrī Caitanya Mahāprabhu has said that the followers of the Buddhist system of religion are nāstikas. ln order to establish his doctrine of nonviolence, Lord Buddha flatly refused to believe in the Vedas, and thus, later on, Śaṅkarācārya stopped this system of religion in India and forced it to go outside India. Here it is stated, brahma ca brāhmaṇān. Brahma means the Vedas. means "I am in full knowledge." The Vedic assertion is that one should think that he is Brahman, for actually he is Brahman. If brahma, or the Vedic spiritual science, is condemned, and the masters of the spiritual science, the brāhmaṇas, are condemned, then where does human civilization stand? Bhṛgu Muni said, "It is not due to my cursing that you shall become atheists; you are already situated in the principle of atheism. Therefore you are condemned."

TEXT 31

eṣa eva hi lokānāṁ

śivaḥ panthāḥ sanātanaḥ

yaṁ pūrve cānusantasthur

yat-pramāṇaṁ janārdanaḥ

SYNONYMS

eṣaḥ-the Vedas; eva-certainly; hi-for; lokānām-of all people; śivaḥ-auspicious; panthāḥ-path; sanātanaḥ-eternal; yam-which (Vedic path); pūrve-in the past; ca-and; anusantasthuḥ-was rigidly followed; yat-in which; pramāṇam-the evidence; janārdanaḥ-Janārdana.

The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janārdana, the well-wisher of all living entities.

In the Bhagavad-gītā the Supreme Personality of Godhead, Kṛṣṇa, has claimed that He is the father of all living entities, regardless of form. There are 8,400,000 different species of life forms, and Lord Kṛṣṇa claims that He is the father of all. Because the living entities are parts and parcels of the Supreme Personality of Godhead, they are all sons of the Lord, and for their benefit, because they are hovering under the impression that they can lord it over material nature, the Vedas are given to them for their guidance. Therefore the Vedas are called apauruṣeya, for they are not written by any man or demigod, including the first living creature, Brahmā. Brahmā is not the creator or author of the Vedas. He is also one of the living beings in this material world; therefore he does not have the power to write or speak the Vedas independently. Every living entity within this material world is subject to four deficiencies: he commits mistakes, he accepts one thing for another, he cheats, and he has imperfect senses. The Vedas, however, are not written by any living creature within this material world. Therefore they are said to be apauruṣeya. No one can trace out the history of the Vedas. Of course, modern human civilization has no chronological history of the world or the universe, and it cannot present actual historical facts older than three thousand years. But no one has traced out when the Vedas were written, because they were never written by any living being within this material world. All other systems of knowledge are defective because they have been written or spoken by men or demigods who are products of this material creation, but Bhagavad-gītā is apauruṣeya, for it was not spoken by any human being or any demigod of this material creation; it was spoken by Lord Kṛṣṇa, who is beyond the material creation. That is accepted by such stalwart scholars as Śaṅkarācārya, not to speak of other ācāryas such as Rāmānujācārya and Madhvācārya. Śaṅkarācārya has accepted that Nārāyaṇa and Kṛṣṇa are transcendental, and in Bhagavad-gītā also Lord Kṛṣṇa has established, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: [Bg. 10.8] "I am the origin of everything; everything emanates from Me." This material creation, including Brahmā and Śiva and all the demigods, has been created by Him, for everything has emanated from Him. He also says that the purpose of all the Vedas is to understand Him (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). He is the original veda-vit, or knower of the Vedas, and vedānta-kṛt, or compiler of Vedānta. Brahmā is not the compiler of the Vedas.

In the beginning of Śrīmad-Bhāgavatam it is established, tene brahma hṛdā: the Supreme Absolute Truth, the Personality of Godhead, instructed Brahmā in the Vedic knowledge through his heart. Therefore the evidence that Vedic knowledge is free from the defects of mistakes, illusions, cheating and imperfection is that it is spoken by the Supreme Personality of Godhead, Janārdana, and has thus been followed from time immemorial, beginning from Brahmā. The Vedic religion or the principles of the Vedas have been followed by the highly cultured population of India since time immemorial; no one can trace out the history of Vedic religion. Therefore it is sanātana, and any blasphemy against the Vedas is calculated to be atheism. The Vedas are described as setu, which means "a bridge." If one wants to attain his spiritual existence, one has to cross an ocean of nescience. The Vedas are the bridge by which to cross such a great ocean.

The Vedas describe how to divide the human race into four divisions according to quality and working capacity. This is a very scientific system, and it is also sanātana, for no one can trace out its history and it has no dissolution. No one can stop the system of varṇa and āśrama, or the castes and divisions. For example, whether or not one accepts the name brāhmaṇa, there is a class in society which is known as the intelligent class and which is interested in spiritual understanding and philosophy. Similarly, there is a class of men who are interested in administration and in ruling others. In the Vedic system these martially spirited men are called kṣatriyas. Similarly, everywhere there is a class of men who are interested in economic development, business, industry and money-making; they are called vaiśyas. And there is another class who are neither intelligent nor martially spirited nor endowed with the capacity for economic development but who simply can serve others. They are called śūdras, or the laborer class. This system is sanātana-it comes from time immemorial, and it will continue in the same way. There is no power in the world which can stop it. Therefore, since this sanātana-dharma system is eternal, one can elevate himself to the highest standard of spiritual life by following the Vedic principles.

It is stated that formerly the sages followed this system; therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Śiva, who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke gāñjā, are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.

TEXT 32

tad brahma paramaṁ śuddhaṁ

satāṁ vartma sanātanam

vigarhya yāta pāṣaṇḍaṁ

daivaṁ vo yatra bhūta-rāṭ

SYNONYMS

tat-that; brahma-Veda; paramam-supreme; śuddham-pure; satām-of the saintly persons; vartma-path; sanātanam-eternal; vigarhya-blaspheming; yāta-should go; pāṣaṇḍam-to atheism; daivam-deity; vaḥ-your; yatra-where; bhūta-rāṭ-the lord of the bhūtas.

By blaspheming the principles of the Vedas, which are the pure and supreme path of the saintly persons, certainly you followers of Bhūtapati, Lord Śiva, will descend to the standard of atheism without a doubt.

Lord Śiva is described here as bhūta-rāṭ. The ghosts and those who are situated in the material mode of ignorance are called bhūtas, so bhūta-rāṭ refers to the leader of the creatures who are in the lowest standard of the material modes of nature. Another meaning of bhūta is anyone who has taken birth or anything which is produced, so in that sense Lord Śiva may be accepted as the father of this material world. Here, of course, Bhṛgu Muni takes Lord Śiva as the leader of the lowest creatures. The characteristics of the lowest class of men have already been described-they do not bathe, they have long hair on their heads, and they are addicted to intoxicants. In comparison with the path followed by the followers of Bhūtarāṭ, the Vedic system is certainly excellent, for it promotes people to spiritual life as the highest eternal principle of human civilisation. If one decries or blasphemes the Vedic principles, then he falls to the standard of atheism.

TEXT 33

maitreya uvāca

tasyaivaṁ vadataḥ śāpaṁ

bhṛgoḥ sa bhagavān bhavaḥ

niścakrāma tataḥ kiñcid

vimanā iva sānugaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; tasya-of him; evam-thus; vadataḥ-being spoken; śāpam-curse; bhṛgoḥ-of Bhṛgu; saḥ-he; bhagavān-the possessor of all opulences; bhavaḥ-Lord Śiva; niścakrāma-went; tataḥ-from there; kiñcit-somewhat; vimanāḥ-morose; iva-as; sa-anugaḥ-followed by his disciples.

The sage Maitreya said: When such cursing and countercursing was going on between Lord Śiva's followers and the parties of Dakṣa and Bhṛgu, Lord Śiva became very morose. Not saying anything, he left the arena of the sacrifice, followed by his disciples.

Here Lord Śiva's excellent character is described. In spite of the cursing and countercursing between the parties of Dakṣa and Śiva, because he is the greatest Vaiṣṇava he was so sober that he did not say anything. A Vaiṣṇava is always tolerant, and Lord Śiva is considered the topmost Vaiṣṇava, so his character, as shown in this scene, is excellent. He became morose because he knew that these people, both his men and Dakṣa's, were unnecessarily cursing and countercursing one another, without any interest in spiritual life. From his point of view, he did not see anyone as lower or higher, because he is a Vaiṣṇava. As stated in Bhagavad-gītā (5.18), paṇḍitāḥ sama-darśinaḥ: one who is perfectly learned does not see anyone as lesser or greater, because he sees everyone from the spiritual platform. Thus the only alternative left to Lord Śiva was to leave in order to stop his follower, Nandīśvara, as well as Bhṛgu Muni, from cursing and countercursing in that way.

TEXT 34

te 'pi viśva-sṛjaḥ satraṁ

sahasra-parivatsarān

saṁvidhāya maheṣvāsa

yatrejya ṛṣabho hariḥ

SYNONYMS

te-those; api-even; viśva-sṛjaḥ-progenitors of the universal population; satram-the sacrifice; sahasra-one thousand; parivatsarān-years; saṁvidhāya-performing; maheṣvāsa-O Vidura; yatra-in which; ijyaḥ-to be worshiped; ṛṣabhaḥ-the presiding Deity of all demigods; hariḥ-Hari.

The sage Maitreya continued: O Vidura, all the progenitors of the universal population thus executed a sacrifice for thousands of years, for sacrifice is the best way to worship the Supreme Lord, Hari, the Personality of Godhead.

It is clearly stated here that the stalwart personalities who generate the entire population of the world are interested in satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord also says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasām. One may engage in performing sacrifices and severe austerities for perfection, but they are all meant to satisfy the Supreme Lord. lf such activities are performed for personal satisfaction, one is involved in pāṣaṇḍa, or atheism; but when they are performed for the satisfaction of the Supreme Lord, one is following the Vedic principle. All the assembled sages performed sacrifices for one thousand years.

TEXT 35

āplutyāvabhṛthaṁ yatra

gaṅgā yamunayānvitā

virajenātmanā sarve

svaṁ svaṁ dhāma yayus tataḥ

SYNONYMS

āplutya-taking a bath; avabhṛtham-the bath which is taken after performing sacrifices; yatra-where; gaṅgā-the River Ganges; yamunayā-by the River Yamunā; anvitā-mixed; virajena-without infection; ātmanā-by the mind; sarve-all; svam svam-their respective; dhāma-abodes; yayuḥ-went; tataḥ-from there.

My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamunā after completing the yajña performance. Such a bath is called avabhṛtha-snāna. After thus becoming purified in heart, they departed for their respective abodes.

After Lord Śiva and, previously, Dakṣa, left the arena of sacrifice, the sacrifice was not stopped; the sages went on for many years in order to satisfy the Supreme Lord. The sacrifice was not destroyed for want of Śiva and Dakṣa, and the sages went on with their activities. In other words, it may be assumed that if one does not worship the demigods, even up to Lord Śiva and Brahmā, one can nevertheless satisfy the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (7.20). Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ. Persons who are impelled by lust and desire go to the demigods to derive some material benefit. Bhagavad-gītā uses the very specific words nāsti buddhiḥ, meaning "persons who have lost their sense or intelligence." Only such persons care for demigods and want to derive material benefit from them. Of course, this does not mean that one should not show respect to the demigods; but there is no need to worship them. One who is honest may be faithful to the government, but he does not need to bribe the government servants. Bribery is illegal; one does not bribe a government servant, but that does not mean that one does not show him respect. Similarly, one who engages in the transcendental loving service of the Supreme Lord does not need to worship any demigod, nor does he have any tendency to show disrespect to the demigods. Elsewhere in Bhagavad-gītā (9.23) it is stated, ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ. The Lord says that anyone who worships the demigods is also worshiping Him, but he is worshiping avidhi-pūrvakam, which means "without following the regulative principles." The regulative principle is to worship the Supreme Personality of Godhead. Worship of demigods may indirectly be worship of the Personality of Godhead, but it is not regulated. By worshiping the Supreme Lord, one automatically serves all the demigods because they are parts and parcels of the whole. If one supplies water to the root of a tree, all the parts of the tree, such as the leaves and branches, are automatically satisfied, and if one supplies food to the stomach, all the limbs of the body-the hands, legs, fingers, etc.-are nourished. Thus by worshiping the Supreme Personality of Godhead one can satisfy all the demigods, but by worshiping all the demigods one does not completely worship the Supreme Lord. Therefore worship of the demigods is irregular, and it is disrespectful to the scriptural injunctions.

In this age of Kali it is practically impossible to perform the deva-yajña, or sacrifices to the demigods. As such, in this age Śrīmad-Bhāgavatam recommends saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). "In this age the intelligent person completes the performances of all kinds of yajñas simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." Tasmin tuṣṭe jagat tuṣṭaḥ: "When Lord Viṣṇu is satisfied, all the demigods, who are parts and parcels of the Supreme Lord, are satisfied."

Thus end the Bhaktivedanta purports of the Fourth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Dakṣa Curses Lord Śiva."

Chapter Three

Talks Between Lord Śiva and Satī

TEXT 1

maitreya uvāca

sadā vidviṣator evaṁ

kālo vai dhriyamāṇayoḥ

jāmātuḥ śvaśurasyāpi

sumahān aticakrame

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sadā-constantly; vidviṣatoḥ-the tension; evam-in this manner; kālaḥ-time; vai-certainly; dhriyamāṇayoḥ-continued to bear; jāmātuḥ-of the son-in-law; śvaśurasya-of the father-in-law; api-even; su-mahān-a very great; aticakrame-passed.

Maitreya continued: In this manner the tension between the father-in-law and son-in-law, Dakṣa and Lord Śiva, continued for a considerably long period.

The previous chapter has already explained that Vidura questioned the sage Maitreya as to the cause of the misunderstanding between Lord Śiva and Dakṣa. Another question is why the strife between Dakṣa and his son-in-law caused Sati to destroy her body. The chief reason for Satī's giving up her body was that her father, Dakṣa, began another sacrificial performance, to which Lord Śiva was not invited at all. Generally, when any sacrifice is performed, although each and every sacrifice is intended to pacify the Supreme Personality of Godhead, Viṣṇu, all the demigods, especially Lord Brahmā and Lord Śiva and the other principal demigods, such as Indra and Candra, are invited, and they take part. lt is said that unless all the demigods are present, no sacrifice is complete. But in the tension between the father-in-law and son-in-law, Dakṣa began another yajña performance, to which Lord Śiva was not invited. Dakṣa was the chief progenitor employed by Lord Brahmā, and he was a son of Brahmā, so he had a high position and was also very proud.

TEXT 2

yadābhiṣikto dakṣas tu

brahmaṇā parameṣṭhinā

prajāpatīnāṁ sarveṣām

ādhipatye smayo 'bhavat

SYNONYMS

yadā-when; abhiṣiktaḥ-appointed; dakṣaḥ-Dakṣa; tu-but; brahmaṇā-by Brahmā; parameṣṭhinā-the supreme teacher; prajāpatīnām-of the Prajāpatis; sarveṣām-of all; ādhipatye-as the chief; smayaḥ-puffed up; abhavat-he became.

When Lord Brahmā appointed Dakṣa the chief of all the Prajāpatis, the progenitors of population, Dakṣa became very much puffed up.

Although he was envious and was inimical towards Lord Śiva, Dakṣa was appointed the chief of all Prajāpatis. That was the cause of his excessive pride. When a man becomes too proud of his material possessions, he can perform any disastrous act, and therefore Dakṣa acted out of false prestige. That is described in this chapter.

TEXT 3

iṣṭvā sa vājapeyena

brahmiṣṭhān abhibhūya ca

bṛhaspati-savaṁ nāma

samārebhe kratūttamam

SYNONYMS

iṣṭvā-after performing; saḥ-he (Dakṣa); vājapeyena-with a vājapeya sacrifice; brahmiṣṭhān-Śiva and his followers; abhibhūya-neglecting; ca-and; bṛhaspati-savam-the bṛhaspati-sava; nāma-called; samārebhe-began; kratu-uttamam-the best of sacrifices.

Dakṣa began a sacrifice named vājapeya, and he became excessively confident of his support by Lord Brahmā, He then performed another great sacrifice, named bṛhaspati-sava.

In the Vedas it is prescribed that before performing a bṛhaspati-sava sacrifice, one should perform the sacrifice named vājapeya. While performing these sacrifices, however, Dakṣa neglected great devotees like Lord Śiva. According to Vedic scriptures, the demigods are eligible to participate in yajñas and share the oblations, but Dakṣa wanted to avoid them. All sacrifices are intended to pacify Lord Viṣṇu, but Lord Viṣṇu includes all His devotees. Brahmā, Lord Śiva and the other demigods are all obedient servants of Lord Viṣṇu; therefore Lord Viṣṇu is never satisfied without them. But Dakṣa, being puffed up with his power, wanted to deprive Lord Brahmā and Lord Śiva of participation in the sacrifice, understanding that if one satisfies Viṣṇu, it is not necessary to satisfy His followers. But that is not the process. Viṣṇu wants His followers to be satisfied first. Lord Kṛṣṇa says, mad-bhakta-pūjābhyadhikā: [SB 11.19.21] "The worship of My devotees is better than worship of Me." Similarly, in the Śiva Purāṇa, it is stated that the best mode of worship is to offer oblations to Viṣṇu, but better than that is to worship the devotees of Kṛṣṇa. Thus Dakṣa's determination to neglect Lord Śiva in the sacrifices was not fitting.

TEXT 4

tasmin brahmarṣayaḥ sarve

devarṣi-pitṛ-devatāḥ

āsan kṛta-svastyayanās

tat-patnyaś ca sa-bhartṛkāḥ

SYNONYMS

tasmin-in that (sacrifice); brahma-ṛṣayaḥ-the brahmarṣis; sarve-all; devarṣi-the devarṣis; pitṛ-ancestors; devatāḥ-demigods; āsan-were; kṛta-svasti-ayanāḥ-were very nicely decorated with ornaments; tat-patnyaḥ-their wives; ca-and; sa-bhartṛkāḥ-along with their husbands.

While the sacrifice was being performed, many brahmarṣis, great sages, ancestral demigods and other demigods, their wives all very nicely decorated with ornaments, attended from different parts of the universe.

In any auspicious ceremony, such as a marriage ceremony, sacrificial ceremony or pūjā ceremony, it is auspicious for married women to decorate themselves very nicely with ornaments, fine clothing and cosmetics. These are auspicious signs. Many heavenly women assembled with their husbands, the devarṣis, demigods and rājarṣis, in that great sacrifice named bṛhaspati-sava. It is specifically mentioned in this verse that they approached with their husbands, for when a woman is decorated nicely, her husband becomes more cheerful. The nice decorations, ornaments and dress of the wives of the demigods and sages and the cheerfulness of the demigods and sages themselves were all auspicious signs for the ceremony.

TEXTS 5–7

tad upaśrutya nabhasi

khe-carāṇāṁ prajalpatām

satī dākṣāyaṇī devī

pitṛ-yajña-mahotsavam

vrajantīḥ sarvato digbhya

upadeva-vara-striyaḥ

vimāna-yānāḥ sa-preṣṭhā

niṣka-kaṇṭhīḥ suvāsasaḥ

dṛṣṭvā sva-nilayābhyāśe

lolākṣīr mṛṣṭa-kuṇḍalāḥ

patiṁ bhūta-patiṁ devam

autsukyād abhyabhāṣata

SYNONYMS

tat-then; upaśrutya-hearing; nabhasi-in the sky; khe-carāṇām-of those who were flying in the air (the Gandharvas); prajalpatām-the conversation; satī-Sati; dākṣāyaṇī-the daughter of Dakṣa; devī-the wife of Śiva; pitṛ-yajña-mahā-utsavam-the great festival of sacrifice performed by her father; vrajantīḥ-were going; sarvataḥ-from all; digbhyaḥ-directions; upadeva-vara-striyaḥ-the beautiful wives of the demigods; vimāna-yānāḥ-flying in their airplanes; sa-preṣṭhāḥ-along with their husbands; niṣka-kaṇṭhīḥ-having nice necklaces with lockets; su-vāsasaḥ-dressed in fine clothing; dṛṣṭvā-seeing; sva-nilaya-abhyāśe-near her residence; lola-akṣīḥ-having beautiful glittering eyes; mṛṣṭa-kuṇḍalāḥ-nice earrings; patim-her husband; bhūta-patim-the master of the bhūtas; devam-the demigod; autsukyāt-from great anxiety; abhyabhāṣata-she spoke.

The chaste lady Satī, the daughter of Dakṣa, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhūtas, in great anxiety, and spoke as follows.

It appears that the residence of Lord Śiva was not on this planet but somewhere in outer space, otherwise how could Sati have seen the airplanes coming from different directions towards this planet and heard the passengers talking about the great sacrifice being performed by Dakṣa? Satī is described here as Dākṣāyaṇī because she was the daughter of Dakṣa. The mention of upadeva-vara refers to inferior demigods like the Gandharvas, Kinnaras and Uragas, who are not exactly demigods but between the demigods and human beings. They were also coming in planes. The word sva-nilayābhyāśe indicates that they were passing right near her residential quarters. The dresses and bodily features of the wives of the heavenly denizens are very nicely described here. Their eyes moved, their earrings and other ornaments glittered and glared, their dresses were the nicest possible, and all of them had special lockets on their necklaces. Each woman was accompanied by her husband. Thus they looked so beautiful that Satī, Dākṣāyaṇī, was impelled to dress similarly and go to the sacrifice with her husband. That is the natural inclination of a woman.

TEXT 8

saty uvāca

prajāpates te śvaśurasya sāmprataṁ

niryāpito yajña-mahotsavaḥ kila

vayaṁ ca tatrābhisarāma vāma te

yady arthitāmī vibudhā vrajanti hi

SYNONYMS

satī uvāca-Sati said; prajāpateḥ-of Dakṣa; te-your; śvaśurasya-of your father-in-law; sāmpratam-nowadays; niryāpitaḥ-has been started; yajña-mahā-utsavaḥ-a great sacrifice; kila-certainly; vayam-we; ca-and; tatra-there; abhisarāma-may go; vāma-O my dear Lord Śiva; te-your; yadi-if; arthitā-desire; amī-these; vibudhāḥ-demigods; vrajanti-are going; hi-because.

Satī said: My dear Lord Śiva, your father-in-law is now executing great sacrifices, and all the demigods, having been invited by him, are going there. If you desire, we may also go.

Satī knew of the tension between her father and her husband, but still she expressed to her husband, Lord Śiva, that since such sacrifices were going on at her father's house and so many demigods were going, she also desired to go. But she could not express her willingness directly, and so she told her husband that if he desired to go, then she could also accompany him. In other words, she submitted her desire very politely to her husband.

TEXT 9

tasmin bhaginyo mama bhartṛbhiḥ svakair

dhruvaṁ gamiṣyanti suhṛd-didṛkṣavaḥ

ahaṁ ca tasmin bhavatābhikāmaye

sahopanītaṁ paribarham arhitum

SYNONYMS

tasmin-in that sacrifice; bhaginyaḥ-sisters; mama-my; bhartṛbhiḥ-with their husbands; svakaiḥ-their own; dhruvam-surely; gamiṣyanti-will go; suhṛt-didṛkṣavaḥ-desiring to meet the relatives; aham-I; ca-and; tasmin-in that assembly; bhavatā-with you (Lord Śiva); abhikāmaye-I desire; saha-with; upanītam-given; paribarham-ornaments of decoration; arhitum-to accept.

I think that all my sisters must have gone to this great sacrificial ceremony with their husbands just to see their relatives. I also desire to decorate myself with the ornaments given to me by my father and go there with you to participate in that assemble.

It is a woman's nature to want to decorate herself with ornaments and nice dresses and accompany her husband to social functions, meet friends and relatives, and enjoy life in that way. This propensity is not unusual, for woman is the basic principle of material enjoyment. Therefore in Sanskrit the word for woman is strī, which means "one who expands the field of material enjoyment." In the material world there is an attraction between woman and man. This is the arrangement of conditional life. A woman attracts a man, and in that way the scope of material activities, involving house, wealth, children and friendship, increases, and thus instead of decreasing one's material demands, one becomes entangled in material enjoyment. Lord Śiva, however, is different; therefore his name is Śiva. He is not at all attracted by material enjoyment, although his wife, Satī, was the daughter of a very great leader and was given to him by the request of Brahmā. Lord Śiva was reluctant, but Satī, as a woman, the daughter of a king, wanted enjoyment. She wanted to go to her father's house, just as her other sisters might have done, and meet them and enjoy social life. Here, she specifically indicated that she would decorate herself with the ornaments given by her father. She did not say that she would decorate herself with the ornaments given by her husband because her husband was callous about all such matters. He did not know how to decorate his wife and take part in social life because he was always in ecstasy with thoughts of the Supreme Personality of Godhead. According to the Vedic system, a daughter is given a sufficient dowry at the time of her marriage, and therefore Sati was also given a dowry by her father, and ornaments were included. It is also the custom that the husband gives some ornaments, but here it is particularly mentioned that her husband, being materially almost nothing, could not do so; therefore she wanted to decorate herself with the ornaments given by her father. It was fortunate for Satī that Lord Śiva did not take the ornaments from his wife and spend them for gāñjā, because those who imitate Lord Śiva in smoking gāñjā exploit everything from household affairs; they take all of their wives' property and spend on smoking, intoxication and similar other activities.

TEXT 10

tatra svasṝr me nanu bhartṛ-sammitā

mātṛ-ṣvasṝḥ klinna-dhiyaṁ ca mātaram

drakṣye cirotkaṇṭha-manā maharṣibhir

unnīyamānaṁ ca mṛḍādhvara-dhvajam

SYNONYMS

tatra-there; svasṝḥ-own sisters; me-my; nanu-surely; bhartṛ-sammitāḥ-along with their husbands; mātṛ-svasṝḥ-the sisters of my mother; klinna-dhiyam-affectionate; ca-and; mātaram-mother; drakṣye-I shall see; cira-utkaṇṭha-manāḥ-being very anxious for a long time; mahā-ṛṣibhiḥ-by great sages; unnīyamānam-being raised; ca-and; mṛḍa-O Śiva; adhvara-sacrifice; dhvajam-flags.

My sisters, my mother's sisters and their husbands, and other affectionate relatives must be assembled there, so if I go I shall be able to see them, and I shall be able to see the flapping flags and the performance of the sacrifice by the great sages. For these reasons, my dear husband, I am very much anxious to go.

As stated before, the tension between the father-in-law and son-in-law persisted for a considerable time. Sati, therefore, had not gone to her father's house for a long while. Thus she was very anxious to go to her father's house, particularly because on that occasion her sisters and their husbands and her mother's sisters would be there. As is natural for a woman, she wanted to dress equally to her other sisters and also be accompanied by her husband. She did not, of course, want to go alone.

TEXT 11

tvayy etad āścaryam ajātma-māyayā

vinirmitaṁ bhāti guṇa-trayātmakam

tathāpy ahaṁ yoṣid atattva-vic ca te

dīnā didṛkṣe bhava me bhava-kṣitim

SYNONYMS

tvayi-in you; etat-this; āścaryam-wonderful; aja-O Lord Śiva; ātma-māyayā-by the external energy of the Supreme Lord; vinirmitam-created; bhāti-appears; guṇa-traya-ātmakam-being an interaction of the three modes of material nature; tathā api-even so; aham-I; yoṣit-woman; atattva-vit-not conversant with the truth; ca-and; te-your; dīnā-poor; didṛkṣe-I wish to see; bhava-O Lord Śiva; me-my; bhava-kṣitim-place of birth.

This manifested cosmos is a wonderful creation of the interaction of the three material modes, or the external energy of the Supreme Lord. This truth is fully known to you. Yet I am but a poor woman, and, as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more.

Dākṣāyaṇī, Sati, knew very well that her husband, Lord Śiva, was not very much interested in the glaring manifestation of the material world, which is caused by the interaction of the three modes of nature. Therefore she addressed her husband as aja, which refers to one who has transcended the bondage of birth and death, or one who has realized his eternal position. She stated, "The illusion of accepting the perverted reflection, the material or cosmic manifestation, to be real is not present in you, because you are self-realized. For you the attraction of social life and the consideration that someone is father, someone is mother and someone is sister, which are illusory relationships, is already over; but because I am a poor woman, I am not so advanced in transcendental realization. Therefore naturally these appear to me as real." Only less intelligent persons accept this perverted reflection of the spiritual world to be real. Those who are under the spell of the external energy accept this manifestation to be fact, whereas those who are advanced in spiritual realization know that it is illusion. Actual reality is elsewhere, in the spiritual world. "But as far as I am concerned," Sati said, "I do not have much knowledge about self-realization. I am poor because I do not know the actual facts. I am attracted by my birthplace, and I want to see it." One who has attraction for his birthplace, for his body, and for other such items mentioned in the Bhāgavatam is considered to be like an ass or a cow. Satī might have heard all this many times from her husband, Lord Śiva, but because she was a woman, yoṣit, she still hankered after the same material objects of affection. The word yoṣit means "one who is enjoyed." Therefore woman is called yoṣit. In spiritual advancement, association with yoṣit is always restricted because if one is like a play doll in the hands of yoṣit, then all his spiritual advancement is at once stopped. It is said, "Those who are just like playthings in the hands of a woman (yoṣit-krīḍā-mṛgeṣu) cannot make any advancement in spiritual realization."

TEXT 12

paśya prayāntīr abhavānya-yoṣito

'py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ

yāsāṁ vrajadbhiḥ śiti-kaṇṭha maṇḍitaṁ

nabho vimānaiḥ kala-haṁsa-pāṇḍubhiḥ

SYNONYMS

paśya-just see; prayāntīḥ-going; abhava-O never-born; anya-yoṣitaḥ-other women; api-certainly; alaṅkṛtāḥ-ornamented; kānta-sakhāḥ-with their husbands and friends; varūthaśaḥ-in large numbers; yāsām-of them; vrajadbhiḥ-flying; śiti-kaṇṭha-O blue-throated one; maṇḍitam-decorated; nabhaḥ-the sky; vimānaiḥ-with airplanes; kala-haṁsa-swans; pāṇḍubhiḥ-white.

O never-born, O blue-throated one, not only my relatives but also other women, dressed in nice clothes and decorated with ornaments, are going there with their husbands and friends. Just see how their flocks of white airplanes have made the entire sky very beautiful.

Here Lord Śiva is addressed as abhava, which means "one who is never born," although generally he is known as bhava, "one who is born." Rudra, Lord Śiva, is actually born from between the eyes of Brahmā, who is called Svayambhū because he is not born of any human being or material creature but is born directly from the lotus flower which grows from the abdomen of Viṣṇu. When Lord Śiva is addressed here as abhava, this may be taken to mean "one who has never felt material miseries." Sati wanted to impress upon her husband that even those who were not related to her father were also going, to say nothing of herself, who was intimately related with him. Lord Śiva is addressed here as blue throated. Lord Śiva drank an ocean of poison and kept it in his throat, not swallowing it or allowing it to go down to his stomach, and thus his throat became blue. Since then he has been known as nīlakaṇṭha, or blue throated. The reason that Lord Śiva drank an ocean of poison was for others' benefit. When the ocean was churned by the demigods and the demons, the churning at first produced poison, so because the poisonous ocean might have affected others who were not so advanced, Lord Śiva drank all the ocean water. In other words, he could drink such a great amount of poison for others' benefit, and now, since his wife was personally requesting him to go to her father's house, even if he did not wish to give that permission, he should do so out of his great kindness.

TEXT 13

kathaṁ sutāyāḥ pitṛ-geha-kautukaṁ

niśamya dehaḥ sura-varya neṅgate

anāhutā apy abhiyanti sauhṛdaṁ

bhartur guror deha-kṛtaś ca ketanam

SYNONYMS

katham-how; sutāyāḥ-of a daughter; pitṛ-geha-kautukam-the festival in the house of her father; niśamya-hearing; dehaḥ-the body; sura-varya-O best of the demigods; na-not; iṅgate-disturbed; anāhutāḥ-without being called; api-even; abhiyanti-goes; sauhṛdam-a friend; bhartuḥ-of the husband; guroḥ-of the spiritual master; deha-kṛtaḥ-of the father; ca-and; ketanam-the house.

O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father's house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one's friend, husband, spiritual master or father without invitation.

TEXT 14

tan me prasīdedam amartya vāñchitaṁ

kartuṁ bhavān kāruṇiko batārhati

tvayātmano 'rdhe 'ham adabhra-cakṣuṣā

nirūpitā mānugṛhāṇa yācitaḥ

SYNONYMS

tat-therefore; me-unto me; prasīda-please be kind; idam-this; amartya-O immortal lord; vāñchitam-desire; kartum-to do; bhavān-Your Honor; kāruṇikaḥ-kind; bata-O lord; arhati-is able; tvayā-by you; ātmanaḥ-of your own body; ardhe-in the half; aham-I; adabhra-cakṣuṣā-having all knowledge; nirūpitā-am situated; mā-to me; anugṛhāṇa-please show kindness; yācitaḥ-requested.

O immortal Śiva, please be kind towards me and fulfill my desire. You have accepted me as half of your body; therefore please show kindness towards me and accept my request.

TEXT 15

ṛṣir uvāca

evaṁ giritraḥ priyayābhibhāṣitaḥ

pratyabhyadhatta prahasan suhṛt-priyaḥ

saṁsmārito marma-bhidaḥ kuvāg-iṣūn

yān āha ko viśva-sṛjāṁ samakṣataḥ

SYNONYMS

ṛṣiḥ uvāca-the great sage Maitreya said; evam-thus; giritraḥ-Lord Śiva; priyayā-by his dear wife; abhibhāṣitaḥ-being spoken to; pratyabhyadhatta-replied; prahasan-while smiling; suhṛt-priyaḥ-dear to the relatives; saṁsmāritaḥ-remembering; marma-bhidaḥ-heart piercing; kuvāk-iṣūn-malicious words; yān-which (words); āha-said; kaḥ-who (Dakṣa); viśva-sṛjām-of the creators of the universal manifestation; samakṣataḥ-in the presence.

The great sage Maitreya said: Lord Śiva, the deliverer of the hill Kailāsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal affairs.

When Lord Śiva heard from his wife about Dakṣa, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gītā it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Śiva was so unhappy because of the words of Dakṣa. The answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura. Lord Śiva is ātmārāma, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guṇa, he is sometimes affected by the pleasure and pain of the material world. The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss. For instance, once Lord Kṛṣṇa, in His childhood, was chastised by His mother, Yaśodā, and Lord Kṛṣṇa cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Kṛṣṇa was playing in so many ways, sometimes it appeared that He caused distress to the gopīs, but actually such dealings were full of transcendental bliss. That is the difference between the material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain. Therefore because Lord Śiva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow.

TEXT 16

śrī-bhagavān uvāca

tvayoditaṁ śobhanam eva śobhane

anāhutā apy abhiyanti bandhuṣu

te yady anutpādita-doṣa-dṛṣṭayo

balīyasānātmya-madena manyunā

SYNONYMS

śrī-bhagavān uvāca-the great lord replied; tvayā-by you; uditam-said; śobhanam-is true; eva-certainly; śobhane-my dear beautiful wife; anāhutāḥ-without being invited; api-even; abhiyanti-go; bandhuṣu-among friends; te-those (friends); yadi-if; anutpādita-doṣa-dṛṣṭayaḥ-not finding fault; balīyasā-more important; anātmya-madena-by pride caused by identification with the body; manyunā-by anger.

The great lord replied: My dear beautiful wife, you have said that one may go to a friend's house without being invited, and this is true, provided such a friend does not find fault with the guest because of bodily identification and thereby become angry towards him.

Lord Śiva could foresee that as soon as Sati reached her father's house, her father, Dakṣa, being too puffed up because of bodily identification, would be angry at her presence, and although she was innocent and faultless, he would be mercilessly angry towards her. Lord Śiva warned that since her father was too puffed up by his material possessions, he would be angry, and this would be intolerable for her. Therefore it was better that she not go. This fact was already experienced by Lord Śiva because although Lord Śiva was faultless, Dakṣa had cursed him in so many harsh words.

TEXT 17

vidyā-tapo-vitta-vapur-vayaḥ-kulaiḥ

satāṁ guṇaiḥ ṣaḍbhir asattametaraiḥ

smṛtau hatāyāṁ bhṛta-māna-durdṛśaḥ

stabdhā na paśyanti hi dhāma bhūyasām

SYNONYMS

vidyā-education; tapaḥ-austerity; vitta-wealth; vapuḥ-beauty of body, etc.; vayaḥ-youth; kulaiḥ-with heritage; satām-of the pious; guṇaiḥ-by such qualities; ṣaḍbhiḥ-six; asattama-itaraiḥ-having the opposite result to those who are not great souls; smṛtau-good sense; hatāyām-being lost; bhṛta-māna-durdṛśaḥ-blind due to pride; stabdhāḥ-being proud; na-not; paśyanti-see; hi-for; dhāma-the glories; bhūyasām-of the great souls.

Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities.

It may be argued that since Dakṣa was very learned, wealthy and austere and had descended from a very exalted heritage, how could he be unnecessarily angry towards another? The answer is that when the qualities of good education, good parentage, beauty and sufficient wealth are misplaced in a person who is puffed up by all these possessions, they produce a very bad result. Milk is a very nice food, but when milk is touched by an envious serpent it becomes poisonous. Similarly, material assets such as education, wealth, beauty and good parentage are undoubtedly nice, but when they decorate persons of a malicious nature, then they act adversely. Another example, given by Cāṇakya Paṇḍita, is that a serpent that has a jewel on its head is still fearful because it is a serpent. A serpent, by nature, is envious of other living entities, even though they be faultless. When a serpent bites another creature, it is not necessarily because the other creature is at fault; it is the habit of the serpent to bite innocent creatures. Similarly, although Dakṣa was qualified by many material assets, because he was proud of his possessions and because he was envious, all those qualities were polluted. It is sometimes, therefore, detrimental for a person advancing in spiritual consciousness, or Kṛṣṇa consciousness, to possess such material assets. Kuntīdevī, while offering prayers to Kṛṣṇa, addressed Him as akiñcana-gocara, one who is easily approached by those who are bereft of all material acquisitions. Material exhaustion is an advantage for advancement in Kṛṣṇa consciousness, although if one is conscious of his eternal relationship with the Supreme Personality of Godhead, one can utilize one's material assets, such as great learning and beauty and exalted ancestry, for the service of the Lord; then such assets become glorious. In other words, unless one is Kṛṣṇa conscious, all his material possessions are zero, but when this zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the value will still remain zero. Unless one's material assets are used in Kṛṣṇa consciousness, they may play havoc and degrade the possessor.

TEXT 18

naitādṛśānāṁ sva-jana-vyapekṣayā

gṛhān pratīyād anavasthitātmanām

ye 'bhyāgatān vakra-dhiyābhicakṣate

āropita-bhrūbhir amarṣaṇākṣibhiḥ

SYNONYMS

na-not; etādṛśānām-like this; sva-jana-kinsmen; vyapekṣayā-depending on that; gṛhān-in the house of; pratīyāt-one should go; anavasthita-disturbed; ātmanām-mind; ye-those; abhyāgatān-guests; vakra-dhiyā-with a cold reception; abhicakṣate-looking at; āropita-bhrūbhiḥ-with raised eyebrows; amarṣaṇa-angry; akṣibhiḥ-with the eyes.

One should not go to anyone's house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes.

However low a person may be, he is never unkind to his children, wife and nearest kin; even a tiger is kind to its cubs, for within the animal kingdom the cubs are treated very nicely. Since Sati was the daughter of Dakṣa, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here it is indicated by the word anavasthita that such a person cannot be trusted. Tigers are very kind to their cubs, but it is also known that sometimes they eat them. Malicious persons should not be trusted, because they are always unsteady. Thus Satī was advised not to go to her father's house because to accept such a father as a relative and to go to his house without being properly invited was not suitable.

TEXT 19

tathāribhir na vyathate śilīmukhaiḥ

śete 'rditāṅgo hṛdayena dūyatā

svānāṁ yathā vakra-dhiyāṁ duruktibhir

divā-niśaṁ tapyati marma-tāḍitaḥ

SYNONYMS

tathā-so; aribhiḥ-enemy; na-not; vyathate-is hurt; śilīmukhaiḥ-by the arrows; śete-rests; ardita-aggrieved; aṅgaḥ-a part; hṛdayena-by the heart; dūyatā-grieving; svānām-of relatives; yathā-as; vakra-dhiyām-deceitful; duruktibhiḥ-by harsh words; divā-niśam-day and night; tapyati-suffers; marma-tāḍitaḥ-one whose feelings are hurt.

Lord Śiva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one's heart day and night.

Satī might have concluded that she would take the risk of going to her father's house, and even if her father spoke unkindly against her she would be tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord Śiva reminded her that she would not be able to tolerate such unkind words because natural psychology dictates that although one can suffer harm from an enemy and not mind so much because pain inflicted by an enemy is natural, when one is hurt by the strong words of a relative, one suffers the effects continually, day and night, and sometimes the injury becomes so intolerable that one commits suicide.

TEXT 20

vyaktaṁ tvam utkṛṣṭa-gateḥ prajāpateḥ

priyātmajānām asi subhru me matā

tathāpi mānaṁ na pituḥ prapatsyase

mad-āśrayāt kaḥ paritapyate yataḥ

SYNONYMS

vyaktam-it is clear; tvam-you; utkṛṣṭa-gateḥ-having the best behavior; prajāpateḥ-of Prajāpati Dakṣa; priyā-the pet; ātmajānām-of the daughters; asi-you are; subhru-O you with the beautiful eyebrows; me-my; matā-considered; tathā api-yet; mānam-honor; na-not; pituḥ-from your father; prapatsyase-you will meet with; mat-āśrayāt-from connection with me; kaḥ-Dakṣa; paritapyate-is feeling pain; yataḥ-from whom.

My dear white-complexioned wife, it is clear that of the many daughters of Dakṣa you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.

Lord Śiva put forward the argument that even if Sati proposed to go alone, without her husband, still she would not be received well because she was his wife. There was every chance of a catastrophe, even if she wanted to go alone. Therefore Lord Śiva indirectly requested her not to go to her father's house.

TEXT 21

pāpacyamānena hṛdāturendriyaḥ

samṛddhibhiḥ pūruṣa-buddhi-sākṣiṇām

akalpa eṣām adhiroḍhum añjasā

paraṁ padaṁ dveṣṭi yathāsurā harim

SYNONYMS

pāpacyamānena-burning; hṛdā-with a heart; ātura-indriyaḥ-who is distressed; samṛddhibhiḥ-by the pious reputation, etc.; pūruṣa-buddhi-sākṣiṇām-of those who are always absorbed in thought of the Supreme Lord; akalpaḥ-being unable; eṣām-of those persons; adhiroḍhum-to rise; añjasā-quickly; param-merely; padam-to the standard; dveṣṭi-envy; yathā-as much as; asurāḥ-the demons; harim-the Supreme Personality of Godhead.

One who is conducted by false ego and thus always distressed, both mentally and sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead.

The real reason for the enmity between Lord Śiva and Dakṣa is explained here. Dakṣa was envious of Lord Śiva because of Śiva's high position as an incarnation of a quality of the Supreme Personality of Godhead and because Śiva was directly in contact with the Supersoul and was therefore honored and given a better sitting place than he. There were many other reasons also. Dakṣa, being materially puffed up, could not tolerate the high position of Lord Śiva, so his anger at Lord Śiva's not standing up in his presence was only the final manifestation of his envy. Lord Śiva is always in meditation and always perceives the Supersoul, as expressed here by the words pūruṣa-buddhi-sākṣiṇām. The position of one whose intelligence is always absorbed in meditation upon the Supreme Personality of Godhead is very great and cannot be imitated by anyone, especially an ordinary person. When Dakṣa entered the arena of yajña, Lord Śiva was in meditation and might not have seen Dakṣa enter, but Dakṣa took the opportunity to curse him because Dakṣa had maintained an envious attitude towards Lord Śiva for a long time. Those who are actually self-realized see every individual body as a temple of the Supreme Personality of Godhead because the Supreme Personality of Godhead, in His Paramātmā feature, is residing in everyone's body.

When one offers respect to the body, it is not to the material body but to the presence of the Supreme Lord. Thus one who is always in meditation upon the Supreme Lord is always offering Him obeisances. But since Dakṣa was not very elevated, he thought that obeisances were offered to the material body, and because Lord Śiva did not offer respect to his material body, Dakṣa became envious. Such persons, being unable to rise to the standard of self-realized souls like Lord Śiva, are always envious. The example given here is very suitable. Asuras, demons or atheists, are always envious of the Supreme Personality of Godhead; they simply want to kill Him. Even in this age we find some so-called scholars commenting on Bhagavad-gītā who are envious of Kṛṣṇa. When Kṛṣṇa says, man-manā bhava mad-bhaktaḥ (Bg. 18.65)-"Always think of Me, become My devotee, and surrender unto Me"-the so-called scholars comment that it is not to Kṛṣṇa that we have to surrender. That is envy. The asuras or atheists, the demons, without reason or cause, are envious of the Supreme Personality of Godhead. Similarly, instead of offering respect to self-realized persons, foolish men who cannot approach the highest standard of self-realization are always envious, although there is no reason.

TEXT 22

pratyudgama-praśrayaṇābhivādanaṁ

vidhīyate sādhu mithaḥ sumadhyame

prājñaiḥ parasmai puruṣāya cetasā

guhā-śayāyaiva na deha-mānine

SYNONYMS

pratyudgama-standing up from one's seat; praśrayaṇa-welcoming; abhivādanam-obeisances; vidhīyate-are intended; sādhu-proper; mithaḥ-mutually; su-madhyame-my dear young wife; prājñaiḥ-by the wise; parasmai-unto the Supreme; puruṣāya-unto the Supersoul; cetasā-with the intelligence; guhā-śayāya-sitting within the body; eva-certainly; na-not; deha-mānine-to the person identifying with the body.

My dear young wife, certainly friends and relatives offer mutual greetings by standing up, welcoming one another and offering obeisances. But those who are elevated to the transcendental platform, being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to the person who identifies with the body.

It may be argued that since Dakṣa was the father-in-law of Lord Śiva, it was certainly the duty of Lord Śiva to offer him respect. In answer to that argument it is explained here that when a learned person stands up or offers obeisances in welcome, he offers respect to the Supersoul, who is sitting within everyone's heart. It is seen, therefore, among Vaiṣṇavas, that even when a disciple offers obeisances to his spiritual master, the spiritual master immediately returns the obeisances because they are mutually offered not to the body but to the Supersoul. Therefore the spiritual master also offers respect to the Supersoul situated in the body of the disciple. The Lord says in Śrīmad-Bhāgavatam that offering respect to His devotee is more valuable than offering respect to Him. Devotees do not identify with the body, so offering respect to a Vaiṣṇava means offering respect to Viṣṇu. It is stated also that as a matter of etiquette as soon as one sees a Vaiṣṇava one must immediately offer him respect, indicating the Supersoul sitting within. A Vaiṣṇava sees the body as a temple of Viṣṇu. Since Lord Śiva had already offered respect to the Supersoul in Kṛṣṇa consciousness, offering respect to Dakṣa, who identified with his body, was already performed. There was no need to offer respect to his body, for that is not directed by any Vedic injunction.

TEXT 23

sattvaṁ viśuddhaṁ vasudeva-śabditaṁ

yad īyate tatra pumān apāvṛtaḥ

sattve ca tasmin bhagavān vāsudevo

hy adhokṣajo me namasā vidhīyate

SYNONYMS

sattvam-consciousness; viśuddham-pure; vasudeva-Vasudeva; śabditam-known as; yat-because; īyate-is revealed; tatra-there; pumān-the Supreme Person; apāvṛtaḥ-without any covering; sattve-in consciousness; ca-and; tasmin-in that; bhagavān-the Supreme Personality of Godhead; vāsudevaḥ-Vāsudeva; hi-because; adhokṣajaḥ-transcendental; me-by me; namasā-with obeisances; vidhīyate-worshiped.

I am always engaged in offering obeisances to Lord Vāsudeva in pure Kṛṣṇa consciousness. Kṛṣṇa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vāsudeva, is revealed without any covering.

The living entity is constitutionally pure. Asaṅgo hy ayaṁ puruṣaḥ. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Kṛṣṇa conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called śuddha-sattva, which means that it is transcendental to the material qualities. Since this śuddha-sattva existence is under the direct action of the internal potency, in this state the activities of material consciousness stop. For example, when iron is put into a fire, it becomes warm, and when red-hot, although it is iron, it acts like fire. Similarly, when copper is surcharged with electricity, its action as copper stops; it acts as electricity. Bhagavad-gītā (14.26) also confirms that anyone who engages in unadulterated devotional service to the Lord is at once elevated to the position of pure Brahman:

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
[Bg. 14.26]

Therefore śuddha-sattva, as described in this verse, is the transcendental position, which is technically called vasudeva. Vasudeva is also the name of the person from whom Kṛṣṇa appears. This verse explains that the pure state is called vasudeva because in that state Vāsudeva, the Supreme Personality of Godhead, is revealed without any covering. To execute unadulterated devotional service, therefore, one must follow the rules and regulations of devotional service without desire to gain material profit by fruitive activities or mental speculation.

In pure devotional service one simply serves the Supreme Personality of Godhead as a matter of duty, without reason and without being impeded by material conditions. That is called śuddha-sattva, or vasudeva, because in that stage the Supreme Person, Kṛṣṇa, is revealed in the heart of the devotee. Śrīla Jīva Gosvāmī has very nicely described this vasudeva, or śuddha-sattva, in his Bhagavat-sandarbha. He explains that aṣṭottara-śata (108) is added to the name of the spiritual master to indicate one who is situated in śuddha-sattva, or in the transcendental state of vasudeva. The word vasudeva is also used for other purposes. For example, vasudeva also means one who is everywhere, or all-pervading. The sun is also called vasudeva-śabditam. The word vasudeva may be utilized for different purposes, but whatever purpose we adopt, Vāsudeva means the all-pervading or localized Supreme Personality of Godhead. In Bhagavad-gītā (7.19) it is also stated, vāsudevaḥ sarvam iti. Factual realization is to understand Vāsudeva, the Supreme Personality of Godhead, and surrender unto Him. Vasudeva is the ground wherein Vāsudeva, the Supreme Personality of Godhead, is revealed. When one is free from the contamination of material nature and is situated in pure Kṛṣṇa consciousness, or in the vasudeva state, Vāsudeva, the Supreme Person, is revealed. This state is also called kaivalya, which means "pure consciousness." Jñānaṁ sāttvikaṁ kaivalyam. When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Kṛṣṇa consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful. In that pure state, by hearing, chanting, remembering, etc., because of the development of knowledge of the science of Kṛṣṇa, one can understand the Supreme Personality of Godhead. All these activities are under the guidance of the internal energy of the Supreme Lord.

The action of the internal potency is also described in this verse as apāvṛtaḥ, free from any covering. Because the Supreme Personality of Godhead, His name, His form, His quality, His paraphernalia, etc., being transcendental, are beyond material nature, it is not possible to understand any one of them with the materialistic senses. When the senses are purified by the discharge of pure devotional service (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]), the pure senses can see Kṛṣṇa without covering. Now one may inquire that since factually the devotee has the same material existential body, how is it possible that the same materialistic eyes become purified by devotional service? The example, as stated by Lord Caitanya, is that devotional service cleanses the mirror of the mind. In a clean mirror one can see one's face very distinctly. Similarly, simply by cleansing the mirror of the mind one can have a clear conception of the Supreme Personality of Godhead. It is stated in Bhagavad-gītā (8.8), abhyāsa-yoga-yuktena. By executing one's prescribed duties in devotional service, cetasā nānya-gāminā, or simply by hearing about God and chanting about Him, if one's mind is always engaged in chanting and hearing and is not allowed to go elsewhere, one can realize the Supreme Personality of Godhead. As confirmed by Lord Caitanya, by the bhakti-yoga process, beginning from hearing and chanting, one can cleanse the heart and mind, and thus one can clearly see the face of the Supreme Personality of Godhead.

Lord Śiva said that since his heart was always filled with the conception of Vāsudeva, the Supreme Personality of Godhead, because of the Supreme Lord's presence within his mind and heart, he was always offering obeisances unto that Supreme Godhead. In other words, Lord Śiva is always in trance, samādhi. This samādhi is not under the control of the devotee; it is under the control of Vāsudeva, for the entire internal energy of the Supreme Personality of Godhead acts under His order. Of course, the material energy also acts by His order, but His direct will is specifically executed through the spiritual energy. Thus by His spiritual energy He reveals Himself. It is stated in Bhagavad-gītā (4.6), sambhavāmy ātma-māyayā. Ātma-māyayā means "internal potency." By His sweet will He reveals Himself by His internal potency, being satisfied by the transcendental loving service of the devotee. The devotee never commands, "My dear Lord, please come here so that I can see You." It is not the position of the devotee to command the Supreme Personality of Godhead to come before him or to dance before him. There are many so-called devotees who command the Lord to come before them dancing. The Lord, however, is not subject to anyone's command, but if He is satisfied by one's pure devotional activities, He reveals Himself. Therefore a meaningful word in this verse is adhokṣaja, for it indicates that the activities of our material senses will fail to realize the Supreme Personality of Godhead. One cannot realize the Supreme Personality of Godhead simply by the attempt of one's speculative mind, but if one desires he can subdue all the material activities of his senses, and the Lord, by manifesting His spiritual energy, can reveal Himself to the pure devotee. When the Supreme Personality of Godhead reveals Himself to the pure devotee, the devotee has no other duty than to offer Him respectful obeisances. The Absolute Truth reveals Himself to the devotee in His form. He is not formless. Vāsudeva is not formless, for it is stated in this verse that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal. One should not accept the Māyāvāda interpretation that Vāsudeva is impersonal. As stated in Bhagavad-gītā, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances.

TEXT 24

tat te nirīkṣyo na pitāpi deha-kṛd

dakṣo mama dviṭ tad-anuvratāś ca ye

yo viśvasṛg-yajña-gataṁ varoru mām

anāgasaṁ durvacasākarot tiraḥ

SYNONYMS

tat-therefore; te-your; nirīkṣyaḥ-to be seen; na-not; pitā-your father; api-although; deha-kṛt-the giver of your body; dakṣaḥ-Dakṣa; mama-my; dviṭ-envious; tat-anuvratāḥ-his (Dakṣa's) followers; ca-also; ye-who; yaḥ-who (Dakṣa); viśva-sṛk-of the Viśvasṛks; yajña-gatam-being present at the sacrifice; vara-ūru-O Sati; mām-me; anāgasam-being innocent; durvacasā-with cruel words; akarot tiraḥ-has insulted.

Therefore you should not see your father, although he is the giver of your body, because he and his followers are envious of me. Because of his envy, O most worshipful one, he has insulted me with cruel words although I am innocent.

For a woman, both the husband and the father are equally worshipable. The husband is the protector of a woman during her youthful life, whereas the father is her protector during her childhood. Thus both are worshipable, but especially the father because he is the giver of the body. Lord Śiva reminded Satī, "Your father is undoubtedly worshipable, even more than I am, but take care, for although he is the giver of your body, he may also be the taker of your body because when you see your father, because of your association with me, he may insult you. An insult from a relative is worse than death, especially when one is well situated."

TEXT 25

yadi vrajiṣyasy atihāya mad-vaco

bhadraṁ bhavatyā na tato bhaviṣyati

sambhāvitasya sva-janāt parābhavo

yadā sa sadyo maraṇāya kalpate

SYNONYMS

yadi-if; vrajiṣyasi-you will go; atihāya-neglecting; mat-vacaḥ-my words; bhadram-good; bhavatyāḥ-your; na-not; tataḥ-then; bhaviṣyati-will become; sambhāvitasya-most respectable; svajanāt-by your own relative; parābhavaḥ-are insulted; yadā-when; saḥ-that insult; sadyaḥ-immediately; maraṇāya-to death; kalpate-is equal.

If in spite of this instruction you decide to go, neglecting my words, the future will not be good for you. You are most respectable, and when you are insulted by your relative, this insult will immediately be equal to death.

Thus end the Bhaktivedanta purports of the Fourth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Talks Between Lord Śiva and Satī."

Chapter Four

Satī Quits Her Body

TEXT 1

maitreya uvāca

etāvad uktvā virarāma śaṅkaraḥ

patny-aṅga-nāśaṁ hy ubhayatra cintayan

suhṛd-didṛkṣuḥ pariśaṅkitā bhavān

niṣkrāmatī nirviśatī dvidhāsa sā

SYNONYMS

maitreyaḥ uvāca-Maitreya said; etāvat-so much; uktvā-after speaking; virarāma-was silent; śaṅkaraḥ-Lord Śiva; patnī-aṅga-nāśam-the destruction of the body of his wife; hi-since; ubhayatra-in both cases; cintayan-understanding; suhṛt-didṛkṣuḥ-being anxious to see her relatives; pariśaṅkitā-being afraid; bhavāt-of Śiva; niṣkrāmatī-moving out; nirviśatī-moving in; dvidhā-divided; āsa-was; sā-she (Satī).

The sage Maitreya said: Lord Śiva was silent after speaking to Satī, seeing her between decisions. Satī was very much anxious to see her relatives at her father's house, but at the same time she was afraid of Lord Śiva's warning. Her mind unsettled, she moved in and out of the room as a swing moves this way and that.

Satī's mind was divided about whether to go to her father's house or obey the orders of Lord Śiva. The struggle between the two decisions was so strong that she was pushed from one side of the room to another, and she began to move just like the pendulum of a clock.

TEXT 2

suhṛd-didṛkṣā-pratighāta-durmanāḥ

snehād rudaty aśru-kalātivihvalā

bhavaṁ bhavāny apratipūruṣaṁ ruṣā

pradhakṣyatīvaikṣata jāta-vepathuḥ

SYNONYMS

suhṛt-didṛkṣā-of the desire to see her relatives; pratighāta-the prevention; durmanāḥ-feeling sorry; snehāt-from affection; rudatī-crying; aśru-kalā-by drops of tears; ativihvalā-very much afflicted; bhavam-Lord Śiva; bhavānī-Satī; aprati-pūruṣam-without an equal or rival; ruṣā-with anger; pradhakṣyatī-to blast; iva-as if; aikṣata-looked at; jāta-vepathuḥ-shaking.

Satī felt very sorry at being forbidden to go see her relatives at her father's house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Śiva, as if she were going to blast him with her vision.

The word apratipūruṣam, used in this verse, means "one who has no equal." Lord Śiva has no equal in the material world in regard to equality towards everyone. His wife, Satī, knew that her husband was equal towards everyone, so why in this case was he so unkind to his wife that he did not allow her to go to her father's house? This distressed her more than she could tolerate, and she looked at her husband as if she were ready to blast him with her vision. In other words, since Lord Śiva is the ātmā (śiva also means ātmā), it is indicated here that Satī was prepared to commit suicide. Another meaning of the word apratipūruṣa is "the personality who has no rival." Since Lord Śiva could not be persuaded to give her permission, Satī took shelter of a woman's last weapon, weeping, which forces a husband to agree to the proposal of his wife.

TEXT 3

tato viniḥśvasya satī vihāya taṁ

śokena roṣeṇa ca dūyatā hṛdā

pitror agāt straiṇa-vimūḍha-dhīr gṛhān

premṇātmano yo 'rdham adāt satāṁ priyaḥ

SYNONYMS

tataḥ-then; viniḥśvasya-breathing very heavily; satī-Satī; vihāya-leaving; tam-him (Lord Śiva); śokena-by bereavement; roṣeṇa-by anger; ca-and; dūyatā-afflicted; hṛdā-with the heart; pitroḥ-of her father; agāt-she went; straiṇa-by her womanly nature; vimūḍha-deluded; dhīḥ-intelligence; gṛhān-to the house; premṇā-due to affection; ātmanaḥ-of his body; yaḥ-who; ardham-half; adāt-gave; satām-to the saintly; priyaḥ-dear.

Thereafter Satī left her husband, Lord Śiva, who had given her half his body due to affection. Breathing very heavily because of anger and bereavement, she went to the house of her father. This less intelligent act was due to her being a weak woman.

According to the Vedic conception of family life, the husband gives half his body to his wife, and the wife gives half of her body to her husband. In other words, a husband without a wife or a wife without a husband is incomplete. Vedic marital relationship existed between Lord Śiva and Satī, but sometimes, due to weakness, a woman becomes very much attracted by the members of her father's house, and this happened to Satī. In this verse it is specifically mentioned that she wanted to leave such a great husband as Śiva because of her womanly weakness. In other words, womanly weakness exists even in the relationship between husband and wife. Generally, separation between husband and wife is due to womanly behavior; divorce takes place due to womanly weakness. The best course for a woman is to abide by the orders of her husband. That makes family life very peaceful. Sometimes there may be misunderstandings between husband and wife, as found even in such an elevated family relationship as that of Satī and Lord Śiva, but a wife should not leave her husband's protection because of such a misunderstanding. If she does so, it is understood to be due to her womanly weakness.

TEXT 4

tām anvagacchan druta-vikramāṁ satīm

ekāṁ tri-netrānucarāḥ sahasraśaḥ

sa-pārṣada-yakṣā maṇiman-madādayaḥ

puro-vṛṣendrās tarasā gata-vyathāḥ

SYNONYMS

tām-her (Satī); anvagacchan-followed; druta-vikramām-leaving rapidly; satīm-Satī; ekām-alone; tri-netra-of Lord Śiva (who has three eyes); anucarāḥ-the followers; sahasraśaḥ-by thousands; sa-pārṣada-yakṣāḥ-accompanied by his personal associates and the Yakṣas; maṇimat-mada-ādayaḥ-Maṇimān, Mada, etc.; puraḥ-vṛṣa-indrāḥ-having the Nandī bull in front; tarasā-swiftly; gata-vyathāḥ-without fear.

When they saw Satī leaving alone very rapidly, thousands of Lord Śiva's disciples, headed by Maṇimān and Mada, quickly followed her with his bull Nandī in front and accompanied by the Yakṣas.

Satī was going very fast so that she might not be checked by her husband, but she was immediately followed by the many thousands of disciples of Lord Śiva, headed by the Yakṣas, Maṇimān and Mada. The word gata-vyathāḥ, used in this connection, means "without fear." Satī did not care that she was going alone; therefore she was almost fearless. The word anucarāḥ is also significant, for it indicates that Lord Śiva's disciples were always ready to sacrifice anything for Lord Śiva. All of them could understand the desire of Śiva, who did not want Satī to go alone. Anucarāḥ means "those who can immediately understand the purpose of their master."

TEXT 5

tāṁ sārikā-kanduka-darpaṇāmbuja-

śvetātapatra-vyajana-srag-ādibhiḥ

gītāyanair dundubhi-śaṅkha-veṇubhir

vṛṣendram āropya viṭaṅkitā yayuḥ

SYNONYMS

tām-her (Satī); sārikā-pet bird; kanduka-ball; darpaṇa-mirror; ambuja-lotus flower; śveta-ātapatra-white umbrella; vyajana-chowrie; srak-garland; ādibhiḥ-and others; gīta-ayanaiḥ-accompanied with music; dundubhi-drums; śaṅkha-conchshells; veṇubhiḥ-with flutes; vṛṣa-indram-on the bull; āropya-placing; viṭaṅkitāḥ-decorated; yayuḥ-they went.

The disciples of Lord Śiva arranged for Satī to be seated on the back of a bull and gave her the bird which was her pet. They bore a lotus flower, a mirror and all such paraphernalia for her enjoyment and covered her with a great canopy. Followed by a singing party with drums, conchshells and bugles, the entire procession was as pompous as a royal parade.

TEXT 6

ābrahma-ghoṣorjita-yajña-vaiśasaṁ

viprarṣi-juṣṭaṁ vibudhaiś ca sarvaśaḥ

mṛd-dārv-ayaḥ-kāñcana-darbha-carmabhir

nisṛṣṭa-bhāṇḍaṁ yajanaṁ samāviśat

SYNONYMS

ā-from all sides; brahma-ghoṣa-with the sounds of the Vedic hymns; ūrjita-decorated; yajña-sacrifice; vaiśasam-destruction of animals; viprarṣi-juṣṭam-attended by the great sages; vibudhaiḥ-with demigods; ca-and; sarvaśaḥ-on all sides; mṛt-clay; dāru-wood; ayaḥ-iron; kāñcana-gold; darbha-kuśa grass; carmabhiḥ-skins; nisṛṣṭa-made of; bhāṇḍam-sacrificial animals and pots; yajanam-sacrifice; samāviśat-entered.

She then reached her father's house, where the sacrifice was being performed, and entered the arena where everyone was chanting the Vedic hymns. The great sages, brāhmaṇas and demigods were all assembled there, and there were many sacrificial animals, as well as pots made of clay, stone, gold, grass and skin, which were all requisite for the sacrifice.

When learned sages and brāhmaṇas assemble to chant Vedic mantras, some of them also engage in arguing about the conclusion of the scriptures. Thus some of the sages and brāhmaṇas were arguing, and some of them were chanting the Vedic mantras, so the entire atmosphere was surcharged with transcendental sound vibration. This transcendental sound vibration has been simplified in the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In this age, no one is expected to be highly educated in the Vedic ways of understanding because people are very slow, lazy and unfortunate. Therefore Lord Caitanya has recommended the sound vibration Hare Kṛṣṇa, and in the Śrīmad-Bhāgavatam (11.5.32) it is also recommended: yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. At the present moment it is impossible to gather sacrificial necessities because of the poverty of the population and their lack of knowledge in Vedic mantras. Therefore for this age it is recommended that people gather together and chant the Hare Kṛṣṇa mantra to satisfy the Supreme Personality of Godhead, who is accompanied by His associates. Indirectly this indicates Lord Caitanya, who is accompanied by His associates Nityānanda, Advaita and others. That is the process of performing yajña in this age.

Another significant point in this verse is that there were animals for sacrifice. That these animals were meant for sacrifice does not mean that they were meant to be killed. The great sages and realized souls assembled were performing yajñas, and their realization was tested by animal sacrifice, just as, in modern science, tests are made on animals to determine the effectiveness of a particular medicine. The brāhmaṇas entrusted with the performance of yajña were very realized souls, and to test their realization an old animal was offered in the fire and rejuvenated. That was the test of a Vedic mantra. The animals gathered were not meant to be killed and eaten. The real purpose of a sacrifice was not to replace a slaughterhouse but to test a Vedic mantra by giving an animal new life. Animals were used to test the power of Vedic mantras, not for meat.

TEXT 7

tām āgatāṁ tatra na kaścanādriyad

vimānitāṁ yajña-kṛto bhayāj janaḥ

ṛte svasṝr vai jananīṁ ca sādarāḥ

premāśru-kaṇṭhyaḥ pariṣasvajur mudā

SYNONYMS

tām-her (Satī); āgatām-having arrived; tatra-there; na-not; kaścana-anyone; ādriyat-received; vimānitām-not receiving respect; yajña-kṛtaḥ-of the performer of the sacrifice (Dakṣa); bhayāt-from fear; janaḥ-person; ṛte-except; svasṝḥ-her own sisters; vai-indeed; jananīm-mother; ca-and; sa-ādarāḥ-with respect; prema-aśru-kaṇṭhyaḥ-whose throats were filled with tears of affection; pariṣasvajuḥ-embraced; mudā-with glad faces.

When Satī, with her followers, reached the arena, because all the people assembled were afraid of Dakṣa, none of them received her well. No one welcomed her but her mother and sisters, who, with tears in their eyes and with glad faces, welcomed her and talked with her very pleasingly.

The mother and sisters of Satī could not follow the others, who did not receive Satī very well. Due to natural affection, they immediately embraced her with tears in their eyes and with loving feelings. This shows that women as a class are very softhearted; their natural affection and love cannot be checked by artificial means. Although the men present were very learned brāhmaṇas and demigods, they were afraid of their superior, Dakṣa, and because they knew that their welcoming Satī would displease him, although in their minds they wanted to receive her, they could not do so. Women are naturally softhearted, but men are sometimes very hardhearted.

TEXT 8

saudarya-sampraśna-samartha-vārtayā

mātrā ca mātṛ-ṣvasṛbhiś ca sādaram

dattāṁ saparyāṁ varam āsanaṁ ca sā

nādatta pitrāpratinanditā satī

SYNONYMS

saudarya-of her sisters; sampraśna-with the greetings; samartha-proper; vārtayā-tidings; mātrā-by her mother; ca-and; mātṛ-svasṛbhiḥ-by her aunts; ca-and; sa-ādaram-along with respect; dattām-which was offered; saparyām-worship, adoration; varam-presents; āsanam-a seat; ca-and; sā-she (Satī); na ādatta-did not accept; pitrā-by her father; apratinanditā-not being welcomed; satī-Satī.

Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare.

Satī did not accept the greetings offered by her sisters and mother, for she was not at all satisfied by her father's silence. Satī was the youngest child of Dakṣa, and she knew that she was his pet. But now, because of her association with Lord Śiva, Dakṣa forgot all his affection for his daughter, and this very much aggrieved her. The material bodily conception is so polluted that even upon slight provocation all our relationships of love and affection are nullified. Bodily relationships are so transient that even though one is affectionate towards someone in a bodily relationship, a slight provocation terminates this intimacy.

TEXT 9

arudra-bhāgaṁ tam avekṣya cādhvaraṁ

pitrā ca deve kṛta-helanaṁ vibhau

anādṛtā yajña-sadasy adhīśvarī

cukopa lokān iva dhakṣyatī ruṣā

SYNONYMS

arudra-bhāgam-having no oblations for Lord Śiva; tam-that; avekṣya-seeing; ca-and; adhvaram-place of sacrifice; pitrā-by her father; ca-and; deve-to Lord Śiva; kṛta-helanam-contempt having been shown; vibhau-to the lord; anādṛtā-not being received; yajña-sadasi-in the assembly of the sacrifice; adhīśvarī-Satī; cukopa-became greatly angry; lokān-the fourteen worlds; iva-as if; dhakṣyatī-burning; ruṣā-with anger.

Present in the arena of sacrifice, Satī saw that there were no oblations for her husband, Lord Śiva. Next she realized that not only had her father failed to invite Lord Śiva, but when he saw Lord Śiva's exalted wife, Dakṣa did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes.

By offering oblations in the fire while chanting the Vedic mantra svāhā, one offers respect to all the demigods, great sages and Pitās, including Lord Brahmā, Lord Śiva and Lord Viṣṇu. It is customary that Śiva is one of those who are offered respects, but Satī, while personally present in the arena, saw that the brāhmaṇas did not utter the mantra offering oblations to Lord Śiva, namaḥ śivāya svāhā. She was not sorry for herself, for she was ready to come to her father's house without being invited, but she wanted to see whether or not her husband was being respected. To see her relatives, her sisters and mother, was not so important; even when she was received by her mother and sisters she did not care, for she was most concerned that her husband was being insulted in the sacrifice. When she marked the insult, she became greatly angry, and she looked at her father so angrily that Dakṣa appeared to burn in her vision.

TEXT 10

jagarha sāmarṣa-vipannayā girā

śiva-dviṣaṁ dhūma-patha-śrama-smayam

sva-tejasā bhūta-gaṇān samutthitān

nigṛhya devī jagato 'bhiśṛṇvataḥ

SYNONYMS

jagarha-began to condemn; sā-she; amarṣa-vipannayā-indistinct through anger; girā-with words; śiva-dviṣam-the enemy of Lord Śiva; dhūma-patha-in sacrifices; śrama-by troubles; smayam-very proud; sva-tejasā-by her order; bhūta-gaṇān-the ghosts; samutthitān-ready (to injure Dakṣa); nigṛhya-stopped; devī-Satī; jagataḥ-in the presence of all; abhiśṛṇvataḥ-being heard.

The followers of Lord Śiva, the ghosts, were ready to injure or kill Dakṣa, but Satī stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.

The process of offering sacrifices is especially meant to satisfy Viṣṇu, who is called Yajñeśa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gītā (5.29) also confirms this fact. The Lord says, bhoktāraṁ yajña-tapasām. He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Dakṣa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Śrīmad-Bhāgavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Viṣṇu, they are useless labors. One who has developed love for Viṣṇu must develop love and respect for Viṣṇu's devotees. Lord Śiva is considered the foremost personality amongst the Vaiṣṇavas. Vaiṣṇavānāṁ yathā śambhuḥ. Thus when Satī saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Śiva, she was very angry. This is fitting; when Viṣṇu or a Vaiṣṇava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityānanda was offended by Jagāi and Mādhāi, and He wanted to kill them. When Viṣṇu or a Vaiṣṇava is blasphemed or dishonored, one should be very angry. Narottama dāsa Ṭhākura said, krodha bhakta-dveṣi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Viṣṇu or a Vaiṣṇava. The anger of Satī towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaiṣṇava. Thus Satī's anger against her father was quite applaudable.

TEXT 11

devy uvāca

na yasya loke 'sty atiśāyanaḥ priyas

tathāpriyo deha-bhṛtāṁ priyātmanaḥ

tasmin samastātmani mukta-vairake

ṛte bhavantaṁ katamaḥ pratīpayet

SYNONYMS

devī uvāca-the blessed goddess said; na-not; yasya-of whom; loke-in the material world; asti-is; atiśāyanaḥ-having no rival; priyaḥ-dear; tathā-so; apriyaḥ-enemy; deha-bhṛtām-bearing material bodies; priya-ātmanaḥ-who is the most beloved; tasmin-towards Lord Śiva; samasta-ātmani-the universal being; mukta-vairake-who is free from all enmity; ṛte-except; bhavantam-for you; katamaḥ-who; pratīpayet-would be envious.

The blessed goddess said: Lord Śiva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.

In Bhagavad-gītā (9.29) the Lord says, samo'haṁ sarva-bhūteṣu: "I am equal to all living entities." Similarly, Lord Śiva is a qualitative incarnation of the Supreme Personality of Godhead, so he has almost the same qualities as the Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no one is his friend, but one who is envious by nature can become the enemy of Lord Śiva. Therefore Satī accused her father, "No one but you could be envious of Lord Śiva or be his enemy." Other sages and learned brāhmaṇas were present, but they were not envious of Lord Śiva, although they were all dependent on Dakṣa. Therefore no one but Dakṣa could be envious of Lord Śiva. That was the accusation of Satī.

TEXT 12

doṣān pareṣāṁ hi guṇeṣu sādhavo

gṛhṇanti kecin na bhavādṛśo dvija

guṇāṁś ca phalgūn bahulī-kariṣṇavo

mahattamās teṣv avidad bhavān agham

SYNONYMS

doṣān-faults; pareṣām-of others; hi-for; guṇeṣu-in the qualities; sādhavaḥ-sādhus; gṛhṇanti-find; kecit-some; na-not; bhavādṛśaḥ-like you; dvija-O twice-born; guṇān-qualities; ca-and; phalgūn-small; bahulī-kariṣṇavaḥ-greatly magnifies; mahat-tamāḥ-the greatest persons; teṣu-among them; avidat-find; bhavān-you; agham-the fault.

Twice-born Dakṣa, a man like you can simply find fault in the qualities of others. Lord Śiva, however, not only finds no faults with others' qualities, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.

King Dakṣa is addressed here by his daughter Satī as dvija, twice-born. Twice-born refers to the higher classes of men, namely the brāhmaṇas, kṣatriyas and vaiśyas. ln other words, a dvija is not an ordinary man but one who has studied the Vedic literature from a spiritual master and can discriminate between good and bad. Therefore it is supposed that he understands logic and philosophy. Satī, Dakṣa's daughter, put before him sound arguments. There are some highly qualified persons who accept only the good qualities of others. Just as a bee is always interested in the honey in the flower and does not consider the thorns and colors, highly qualified persons, who are uncommon, accept only the good qualities of others, not considering their bad qualities, whereas the common man can judge what are good qualities and what are bad qualities.

Among the uncommonly good souls there are still gradations, and the best good soul is one who accepts an insignificant asset of a person and magnifies that good quality. Lord Śiva is also called Āśutoṣa, which refers to one who is satisfied very easily and who offers to any person the highest level of benediction. For example, once a devotee of Lord Śiva wanted the benediction that whenever he touched someone on the head, that person's head would at once be separated from his trunk. Lord Śiva agreed. Although the benediction asked was not very commendable because the devotee wanted to kill his enemy, Lord Śiva considered the devotee's good quality in worshiping and satisfying him and granted the benediction. Thus Lord Śiva accepted his bad qualities as magnificently good qualities. But Satī accused her father, "You are just the opposite. Although Lord Śiva has so many good qualities and no bad qualities at all, you have accepted him as bad and found fault with him. Because of your accepting his good qualities to be bad, instead of your becoming the most exalted soul you have become the most fallen. A man becomes the greatest soul by accepting the goodness of others' qualities, but by unnecessarily considering others' good qualities to be bad, you have become the lowest of the fallen souls."

TEXT 13

nāścaryam etad yad asatsu sarvadā

mahad-vinindā kuṇapātma-vādiṣu

serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir

nirasta-tejaḥsu tad eva śobhanam

SYNONYMS

na-not; āścaryam-wonderful; etat-this; yat-which; asatsu-evil; sarvadā-always; mahat-vinindā-the deriding of great souls; kuṇapa-ātma-vādiṣu-among those who have accepted the dead body as the self; sa-īrṣyam-envy; mahā-pūruṣa-of great personalities; pāda-pāṁsubhiḥ-by the dust of the feet; nirasta-tejaḥsu-whose glory is diminished; tat-that; eva-certainly; śobhanam-very good.

It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.

Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahīyasāṁ pāda-rajo-'bhiṣekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Kṛṣṇa does not excuse offenses to the dust of that great soul's feet, just as one can tolerate the scorching sunshine on one's head but cannot tolerate the scorching sunshine on one's feet. An offender glides down more and more; therefore he naturally continues to commit offenses at the feet of the great soul. Offenses are generally committed by persons who falsely identify with the impermanent body. King Dakṣa was deeply engrossed in a misconception because he identified the body with the soul. He offended the lotus feet of Lord Śiva because he thought that his body, being the father of the body of Satī, was superior to Lord Śiva's. Generally, less intelligent men misidentify in that way, and they act in the bodily concept of life. Thus they are subject to commit more and more offenses at the lotus feet of great souls. One who has such a concept of life is considered to be in the class of animals like cows and asses.

TEXT 14

yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ

sakṛt prasaṅgād agham āśu hanti tat

pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ

bhavān aho dveṣṭi śivaṁ śivetaraḥ

SYNONYMS

yat-which; dvi-akṣaram-consisting of two letters; nāma-named; girā īritam-merely being pronounced by the tongue; nṛṇām-persons; sakṛt-once; prasaṅgāt-from the heart; agham-sinful activities; āśu-immediately; hanti-destroys; tat-that; pavitra-kīrtim-whose fame is pure; tam-him; alaṅghya-śāsanam-whose order is never neglected; bhavān-you; aho-oh; dveṣṭi-envy; śivam-Lord Śiva; śiva-itaraḥ-who are inauspicious.

Satī continued: My dear father, you are committing the greatest offense by envying Lord Śiva, whose very name, consisting of two syllables, śi and va, purifies one of all sinful activities. His order is never neglected. Lord Śiva is always pure, and no one but you envies him.

Since Lord Śiva is the greatest soul among the living entities within this material world, his name, Śiva, is very auspicious for persons who identify the body with the soul. If such persons take shelter of Lord Śiva, gradually they will understand that they are not the material body but are spirit soul. Śiva means maṅgala, or auspicious. Within the body the soul is auspicious. : "I am Brahman." This realization is auspicious. As long as one does not realize his identity as the soul, whatever he does is inauspicious. Śiva means "auspicious," and devotees of Lord Śiva gradually come to the platform of spiritual identification, but that is not all. Auspicious life begins from the point of spiritual identification. But there are still more duties-one has to understand one's relationship with the Supreme Soul. If one is actually a devotee of Lord Śiva, he comes to the platform of spiritual realization, but if he is not intelligent enough, then he stops at that point, only realizing that he is spirit soul (). If he is intelligent enough, however, he should continue to act in the way of Lord Śiva, for Lord Śiva is always absorbed in the thought of Vāsudeva. As previously explained, sattvaṁ viśuddhaṁ vasudeva-śabditam: Lord Śiva is always in meditation on the lotus feet of Vāsudeva, Śrī Kṛṣṇa. Thus the auspicious position of Lord Śiva is realized if one takes to the worship of Viṣṇu, because Lord Śiva says in the Śiva Purāṇa that the topmost worship is worship of Lord Viṣṇu. Lord Śiva is worshiped because he is the greatest devotee of Lord Viṣṇu. One should not, however, make the mistake of considering Lord Śiva and Lord Viṣṇu to be on the same level. That is also an atheistic idea. It is also enjoined in the Vaiṣṇavīya Purāṇa that Viṣṇu, or Nārāyaṇa, is the exalted Supreme Personality of Godhead, and no one should be compared to Him as equal, even Lord Śiva or Lord Brahmā, not to speak of other demigods.

TEXT 15

yat-pāda-padmaṁ mahatāṁ mano-'libhir

niṣevitaṁ brahma-rasāsavārthibhiḥ

lokasya yad varṣati cāśiṣo 'rthinas

tasmai bhavān druhyati viśva-bandhave

SYNONYMS

yat-pāda-padmam-the lotus feet of whom; mahatām-of the higher personalities; manaḥ-alibhiḥ-by the bees of the mind; niṣevitam-being engaged at; brahma-rasa-of transcendental bliss (brahmānanda); āsava-arthibhiḥ-seeking the nectar; lokasya-of the common man; yat-which; varṣati-he fulfills; ca-and; āśiṣaḥ-desires; arthinaḥ-seeking; tasmai-towards him (Lord Śiva); bhavān-you; druhyati-are envious; viśva-bandhave-unto the friend of all living entities within the three worlds.

You are envious of Lord Śiva, who is the friend of all living entities within the three worlds. For the common man he fulfills all desires, and because of their engagement in thinking of his lotus feet, he also blesses higher personalities who are seeking after brahmānanda [transcendental bliss].

Ordinarily there are two classes of men. One class, who are grossly materialistic, want material prosperity, and their desires are fulfilled if they worship Lord Śiva. Lord Śiva, being very quickly satisfied, satisfies the material desires of the common man very quickly; therefore it is seen that ordinary men are very much apt to worship him. Next, those who are disgusted or frustrated with the materialistic way of life worship Lord Śiva to attain salvation, which entails freedom from material identification. One who understands that he is not the material body but is spirit soul is liberated from ignorance. Lord Śiva also offers that facility. People generally practice religion for economic development, to get some money, for by getting money they can satisfy their senses. But when they are frustrated they want spiritual brahmānanda, or merging into the Supreme. These four principles of material life-religion, economic development, sense gratification and liberation-exist, and Lord Śiva is the friend of both the ordinary man and the man who is elevated in spiritual knowledge. Thus it was not good for Dakṣa to create enmity towards him. Even Vaiṣṇavas, who are above both the ordinary and the elevated men in this world, also worship Lord Śiva as the greatest Vaiṣṇava. Thus he is the friend of everyone-the common men, the elevated men and the devotees of the Lord-so no one should disrespect or create enmity towards Lord Śiva.

TEXT 16

kiṁ vā śivākhyam aśivaṁ na vidus tvad anye

brahmādayas tam avakīrya jaṭāḥ śmaśāne

tan-mālya-bhasma-nṛkapāly avasat piśācair

ye mūrdhabhir dadhati tac-caraṇāvasṛṣṭam

SYNONYMS

kim vā-whether; śiva-ākhyam-named Śiva; aśivam-inauspicious; na viduḥ-do not know; tvat anye-other than you; brahma-ādayaḥ-Brahmā and others; tam-him (Lord Śiva); avakīrya-scattered; jaṭāḥ-having twisted hair; śmaśāne-in the crematorium; tat-mālya-bhasma-nṛ-kapālī-who is garlanded with human skulls and smeared with ashes; avasat-associated; piśācaiḥ-with demons; ye-who; mūrdhabhiḥ-with the head; dadhati-place; tat-caraṇa-avasṛṣṭam-fallen from his lotus feet.

Do you think that greater, more respectable personalities than you, such as Lord Brahmā, do not know this inauspicious person who goes under the name Lord Śiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahmā honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.

It is useless to condemn a great personality like Lord Śiva, and this is being stated by his wife, Satī, to establish the supremacy of her husband. First she said, "You call Lord Śiva inauspicious because he associates with demons in crematoriums, covers his body with the ashes of the dead, and garlands himself with the skulls of human beings. You have shown so many defects, but you do not know that his position is always transcendental. Although he appears inauspicious, why do personalities like Brahmā respect the dust of his lotus feet and place on their heads with great respect those very garlands which are condemned by you?" Since Satī was a chaste woman and the wife of Lord Śiva, it was her duty to establish the elevated position of Lord Śiva, not only by sentiment but by facts. Lord Śiva is not an ordinary living entity. This is the conclusion of Vedic scripture. He is neither on the level of the Supreme Personality of Godhead nor on the level of the ordinary living entities. Brahmā is in almost all cases an ordinary living entity. Sometimes, when there is no ordinary living entity available, the post of Brahmā is occupied by an expansion of Lord Viṣṇu, but generally this post is occupied by a greatly pious living entity within this universe. Thus Lord Śiva's position is constitutionally higher than that of Lord Brahmā, although Lord Śiva appeared as the son of Brahmā. Here it is mentioned that even personalities like Brahmā accept the so-called inauspicious flowers and the dust of the lotus feet of Lord Śiva. Great sages like Marīci, Atri, Bhṛgu and the others among the nine great sages who are descendants of Brahmā also respect Lord Śiva in such a way because they all know that Lord Śiva is not an ordinary living entity.

In many Purāṇas it is sometimes asserted that a demigod is elevated to such a high position that he is almost on an equal level with the Supreme Personality of Godhead, but the conclusion that Lord Viṣṇu is the Supreme Personality of Godhead is confirmed in every scripture. Lord Śiva is described in the Brahma-saṁhitā to be like curd or yogurt. Curd is not different from milk. Since milk is transformed into curd, in one sense curd is also milk. Similarly, Lord Śiva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two. These descriptions are in the Vedic literature. Whenever we find that a demigod occupies a position apparently more elevated than that of the Supreme Personality of Godhead, it is just to draw the devotee's attention to that particular demigod. It is also stated in the Bhagavad-gītā (9.25) that if one wants to worship a particular demigod, the Supreme Personality of Godhead, who is sitting in everyone's heart, gives one greater and greater attachment for that demigod so that one may be elevated to the demigod's abode. Yānti deva-vratā devān. By worshiping demigods one can elevate himself to the abodes of the demigods; similarly, by worshiping the Supreme Personality of Godhead one can be elevated to the spiritual kingdom. This is stated in different places in Vedic literature. Here Lord Śiva is praised by Satī, partially due to her personal respect for Lord Śiva, since he is her husband, and partially due to his exalted position, which exceeds that of ordinary living entities, even Lord Brahmā.

The position of Lord Śiva is accepted by Lord Brahmā, so Dakṣa, Satī's father, should also recognize him. That was the point of Satī's statement. She did not actually come to her father's house to participate in the function, although before coming she pleaded with her husband that she wanted to see her sisters and her mother. That was a plea only, for actually at heart she maintained the idea that she would convince her father, Dakṣa, that it was useless to continue being envious of Lord Śiva. That was her main purpose. When she was unable to convince her father, she gave up the body he had given her, as will be seen in the following verses.

TEXT 17

karṇau pidhāya nirayād yad akalpa īśe

dharmāvitary asṛṇibhir nṛbhir asyamāne

chindyāt prasahya ruśatīm asatīṁ prabhuś cej

jihvām asūn api tato visṛjet sa dharmaḥ

SYNONYMS

karṇau-both ears; pidhāya-blocking; nirayāt-one should go away; yat-if; akalpaḥ-unable; īśe-the master; dharma-avitari-the controller of religion; asṛṇibhiḥ-by irresponsible; nṛbhiḥ-persons; asyamāne-being blasphemed; chindyāt-he should cut; prasahya-by force; ruśatīm-vilifying; asatīm-of the blasphemer; prabhuḥ-one is able; cet-if; jihvām-tongue; asūn-(his own) life; api-certainly; tataḥ-then; visṛjet-should give up; saḥ-that; dharmaḥ-is the process.

Satī continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that one should give up his own life.

The argument offered by Satī is that a person who vilifies a great personality is the lowest of all creatures. But, by the same argument, Dakṣa could also defend himself by saying that since he was a Prajāpati, the master of many living creatures and one of the great officers of the great universal affairs, his position was so exalted that Satī should accept his good qualities instead of vilifying him. The answer to that argument is that Satī was not vilifying but defending. If possible she should have cut out Dakṣa's tongue because he blasphemed Lord Śiva. In other words, since Lord Śiva is the protector of religion, a person who vilifies him should be killed at once, and after killing such a person, one should give up one's life. That is the process, but because Dakṣa happened to be the father of Satī, she decided not to kill him but to give up her own life in order to compensate for the great sin she had committed by hearing blasphemy of Lord Śiva. The instruction set forth here in Śrīmad-Bhāgavatam is that one should not tolerate at any cost the activities of a person who vilifies or blasphemes an authority. If one is a brāhmaṇa he should not give up his body because by doing so he would be responsible for killing a brāhmaṇa; therefore a brāhmaṇa should leave the place or block his ears so that he will not hear the blasphemy. If one happens to be a kṣatriya he has the power to punish any man; therefore a kṣatriya should at once cut out the tongue of the vilifier and kill him. But as far as the vaiśyas and śūdras are concerned, they should immediately give up their bodies. Satī decided to give up her body because she thought herself to be among the śūdras and vaiśyas. As stated in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrāḥ. Women, laborers and the mercantile class are on the same level. Thus since it is recommended that vaiśyas and śūdras should immediately give up their bodies upon hearing blasphemy of an exalted person like Lord Śiva, she decided to give up her life.

TEXT 18

atas tavotpannam idaṁ kalevaraṁ

na dhārayiṣye śiti-kaṇṭha-garhiṇaḥ

jagdhasya mohād dhi viśuddhim andhaso

jugupsitasyoddharaṇaṁ pracakṣate

SYNONYMS

ataḥ-therefore; tava-from you; utpannam-received; idam-this; kalevaram-body; na dhārayiṣye-I shall not bear; śiti-kaṇṭha-garhiṇaḥ-who have blasphemed Lord Śiva; jagdhasya-which has been eaten; mohāt-by mistake; hi-because; viśuddhim-the purification; andhasaḥ-of food; jugupsitasya-poisonous; uddharaṇam-vomiting; pracakṣate-declare.

Therefore I shall no longer bear this unworthy body, which has been received from you, who have blasphemed Lord Śiva. If someone has taken food which is poisonous, the best treatment is to vomit.

Since Satī was the representation of the external potency of the Lord, it was in her power to vanquish many universes, including many Dakṣas, but in order to save her husband from the charge that he employed his wife, Satī, to kill Dakṣa because he could not do so due to his inferior position, she decided to give up her body.

TEXT 19

na veda-vādān anuvartate matiḥ

sva eva loke ramato mahā-muneḥ

yathā gatir deva-manuṣyayoḥ pṛthak

sva eva dharme na paraṁ kṣipet sthitaḥ

SYNONYMS

na-not; veda-vādān-rules and regulations of the Vedas; anuvartate-follow; matiḥ-the mind; sve-in his own; eva-certainly; loke-in the self; ramataḥ-enjoying; mahā-muneḥ-of elevated transcendentalists; yathā-as; gatiḥ-the way; deva-manuṣyayoḥ-of the men and the demigods; pṛthak-separately; sve-in your own; eva-alone; dharme-occupational duty; na-not; param-another; kṣipet-should criticize; sthitaḥ-being situated.

It is better to execute one's own occupational duty than to criticize others'. Elevated transcendentalists may sometimes forgo the rules and regulations of the Vedas, since they do not need to follow them, just as the demigods travel in space whereas ordinary men travel on the surface of the earth.

The behavior of the most elevated transcendentalist and that of the most fallen conditioned soul appears to be the same. The elevated transcendentalist can surpass all the regulations of the Vedas, just as the demigods traveling in space surpass all the jungles and rocks on the surface of the globe, although a common man, who has no such ability to travel in space, has to face all those impediments. Although the most dear Lord Śiva appears not to observe all the rules and regulations of the Vedas, he is not affected by such disobedience, but a common man who wants to imitate Lord Śiva is mistaken. A common man must observe all the rules and regulations of the Vedas which a person who is in the transcendental position does not need to observe. Dakṣa found fault with Lord Śiva for not observing all the strict rules and regulations of the Vedas, but Satī asserted that he had no need to observe such rules. It is said that for one who is powerful like the sun or the fire, there is no consideration of purity or impurity. The sunshine can sterilize an impure place, whereas if someone else were to pass such a place he would be affected. One should not try to imitate Lord Śiva; rather, one should strictly follow one's prescribed occupational duties. One should never vilify a great personality like Lord Śiva.

TEXT 20

karma pravṛttaṁ ca nivṛttam apy ṛtaṁ

vede vivicyobhaya-liṅgam āśritam

virodhi tad yaugapadaika-kartari

dvayaṁ tathā brahmaṇi karma narcchati

SYNONYMS

karma-activities; pravṛttam-attached to material enjoyment; ca-and; nivṛttam-materially detached; api-certainly; ṛtam-true; vede-in the Vedas; vivicya-distinguished; ubhaya-liṅgam-symptoms of both; āśritam-directed; virodhi-contradictory; tat-that; yaugapada-eka-kartari-both activities in one person; dvayam-two; tathā-so; brahmaṇi-in one who is transcendentally situated; karma-activities; na ṛcchati-are neglected.

In the Vedas there are directions for two kinds of activities-activities for those who are attached to material enjoyment and activities for those who are materially detached. In consideration of these two kinds of activities, there are two kinds of people, who have different symptoms. If one wants to see two kinds of activities in one person, that is contradictory. But both kinds of activities may be neglected by a person who is transcendentally situated.

The Vedic activities are so designed that the conditioned soul who has come to enjoy the material world may do so under direction so that at the end he becomes detached from such material enjoyment and is eligible to enter into the transcendental position. The four different social orders-brahmacarya, gṛhastha, vānaprastha and sannyāsa-gradually train a person to come to the platform of transcendental life. The activities and dress of a gṛhastha, or householder, are different from those of a sannyāsī, one in the renounced order of life. lt is impossible for one person to adopt both orders. A sannyāsī cannot act like a householder, nor can a householder act like a sannyāsī, but above these two kinds of persons, one who engages in material activities and one who has renounced material activities, there is the person who is transcendental to both. Lord Śiva is in the transcendental position because, as stated before, he is always absorbed in the thought of Lord Vāsudeva within himself. Therefore neither the activities of the gṛhastha nor those of the sannyāsī in the renounced order can be applicable for him. He is in the paramahaṁsa stage, the highest perfectional stage of life. The transcendental position of Lord Śiva is also explained in Bhagavad-gītā (2.52–53). It is stated there that when one fully engages in the transcendental service of the Lord by performing activities without fruitive results, one is elevated to the transcendental position. At that time he has no obligation to follow the Vedic injunctions or the different rules and regulations of the Vedas. When one is above the directions of the Vedic ritualistic injunctions for attaining different allurements and is fully absorbed in transcendental thought, which means thought of the Supreme Personality of Godhead in devotional service, one is in the position called buddhi-yoga, or samādhi, ecstasy. For a person who has attained this stage, neither the Vedic activities for realizing material enjoyment nor those for renunciation are applicable.

TEXT 21

mā vaḥ padavyaḥ pitar asmad-āsthitā

yā yajña-śālāsu na dhūma-vartmabhiḥ

tad-anna-tṛptair asu-bhṛdbhir īḍitā

avyakta-liṅgā avadhūta-sevitāḥ

SYNONYMS

mā-are not; vaḥ-yours; padavyaḥ-opulences; pitaḥ-O father; asmat-āsthitāḥ-possessed by us; yāḥ-which (opulences); yajña-śālāsu-in the sacrificial fire; na-not; dhūma-vartmabhiḥ-by the path of sacrifices; tat-anna-tṛptaiḥ-satisfied by the foodstuff of the sacrifice; asu-bhṛdbhiḥ-satisfying bodily necessities; īḍitāḥ-praised; avyakta-liṅgāḥ-whose cause is unmanifested; avadhūta-sevitāḥ-achieved by the self-realized souls.

My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls.

Satī's father was under the impression that he was exalted in both prestige and opulence and that he had offered his daughter to a person who was not only poor but devoid of all culture. Her father might have been thinking that although she was a chaste woman, greatly adherent to her husband, her husband was in a deplorable condition. To counteract such thoughts, Satī said that the opulence possessed by her husband could not be understood by materialistic persons like Dakṣa and his followers, who were flatterers and were engaged in fruitive activities. Her husband's position was different. He possessed all opulences, but he did not like to exhibit them. Therefore such opulences are called avyakta, or unmanifested. But if required, simply by willing, Lord Śiva can show his wonderful opulences, and such an event is predicted here, for it would soon occur. The opulence Lord Śiva possesses is enjoyable in renunciation and love of God, not in material exhibition of sense gratificatory methods. Such opulences are possessed by personalities like the Kumāras, Nārada and Lord Śiva, not by others.

In this verse the performers of the Vedic rituals are condemned. They have been described here as dhūma-vartmabhiḥ, those who maintain themselves on the remnants of sacrificial foodstuff. There are two kinds of foodstuff offered in sacrifice. One kind is food offered in fruitive ritualistic sacrifices, and the other, the best, is food offered to Viṣṇu. Although in all cases Viṣṇu is the chief Deity on the sacrificial altar, the performers of fruitive rituals aim to satisfy various demigods to achieve in return some material prosperity. Real sacrifice, however, is to satisfy Lord Viṣṇu, and the remnants of such sacrifices are beneficial for advancement in devotional service. The process of elevation by performing sacrifices other than those aimed at Viṣṇu is very slow, and therefore it has been condemned in this verse. Viśvanātha Cakravartī has described the ritualistic performers to be like crows because crows delight in eating the remnants of food which has been thrown into the dustbin. All the brāhmaṇas who were present for the sacrifice were also condemned by Satī.

Whether or not King Dakṣa and his flatterers could understand the position of Lord Śiva, Satī wanted to impress upon her father that he should not think her husband to be without opulence. Satī, being the devoted wife of Lord Śiva, offers all kinds of material opulences to the worshipers of Lord Śiva. This fact is explained in the Śrīmad-Bhāgavatam, in the Tenth Canto. Lord Śiva's worshipers sometimes appear more opulent than the worshipers of Lord Viṣṇu because Durgā, or Satī, being the superintendent in charge of material affairs, can offer all material opulences to the worshipers of Lord Śiva in order to glorify her husband, whereas the worshipers of Viṣṇu are meant for spiritual elevation, and therefore their material opulence is sometimes found to decrease. These points are very nicely discussed in the Tenth Canto.

TEXT 22

naitena dehena hare kṛtāgaso

dehodbhavenālam alaṁ kujanmanā

vrīḍā mamābhūt kujana-prasaṅgatas

taj janma dhig yo mahatām avadya-kṛt

SYNONYMS

na-not; etena-by this; dehena-by the body; hare-to Lord Śiva; kṛta-āgasaḥ-having committed offenses; deha-udbhavena-produced from your body; alam alam-enough, enough; ku-janmanā-with a contemptible birth; vrīḍā-shame; mama-my; abhūt-was; ku-jana-prasaṅgataḥ-from a relationship with a bad person; tat janma-that birth; dhik-shameful; yaḥ-who; mahatām-of the great personalities; avadya-kṛt-an offender.

You are an offender at the lotus feet of Lord Śiva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality.

Lord Śiva is the greatest of all devotees of Lord Viṣṇu. It is stated, vaiṣṇavānāṁ yathā śambhuḥ. Śambhu, Lord Śiva, is the greatest of all devotees of Lord Viṣṇu. In the previous verses, Satī has described that Lord Śiva is always in a transcendental position because he is situated in pure vasudeva. Vasudeva is that state from which Kṛṣṇa, Vāsudeva, is born, so Lord Śiva is the greatest devotee of Lord Kṛṣṇa, and Satī's behavior is exemplary because no one should tolerate blasphemy against Lord Viṣṇu or His devotee. Satī is aggrieved not for her personal association with Lord Śiva but because her body is related with that of Dakṣa, who is an offender at Lord Śiva's lotus feet. She feels herself to be condemned because of the body given by her father, Dakṣa.

TEXT 23

gotraṁ tvadīyaṁ bhagavān vṛṣadhvajo

dākṣāyaṇīty āha yadā sudurmanāḥ

vyapeta-narma-smitam āśu tadāhaṁ

vyutsrakṣya etat kuṇapaṁ tvad-aṅgajam

SYNONYMS

gotram-family relationship; tvadīyam-your; bhagavān-the possessor of all opulences; vṛṣadhvajaḥ-Lord Śiva; dākṣāyaṇī-Dākṣāyaṇī (the daughter of Dakṣa); iti-thus; āha-calls; yadā-when; sudurmanāḥ-very morose; vyapeta-disappear; narma-smitam-my jolliness and smile; āśu-immediately; tadā-then; aham-I; vyutsrakṣye-I shall give up; etat-this (body); kuṇapam-dead body; tvat-aṅga-jam-produced from your body.

Because of our family relationship, when Lord Śiva addresses me as Dākṣāyaṇī I at once become morose, and my jolliness and my smile at once disappear. I feel very much sorry that my body, which is just like a bag, has been produced by you. I shall therefore give it up.

The word dākṣāyaṇī means "the daughter of King Dakṣa." Sometimes, when there was relaxed conversation between husband and wife, Lord Śiva used to call Satī "the daughter of King Dakṣa," and because this very word reminded her about her family relationship with King Dakṣa, she at once became ashamed because Dakṣa was an incarnation of all offenses. Dakṣa was the embodiment of envy, for he unnecessarily blasphemed a great personality, Lord Śiva. Simply upon hearing the word dākṣāyaṇī, she felt afflicted because of reference to the context because her body was the symbol of all the offensiveness with which Dakṣa was endowed. Since her body was constantly a source of unhappiness, she decided to give it up.

TEXT 24

maitreya uvāca

ity adhvare dakṣam anūdya śatru-han

kṣitāv udīcīṁ niṣasāda śānta-vāk

spṛṣṭvā jalaṁ pīta-dukūla-saṁvṛtā

nimīlya dṛg yoga-pathaṁ samāviśat

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; adhvare-in the arena of sacrifice; dakṣam-to Dakṣa; anūdya-speaking; śatru-han-O annihilator of enemies; kṣitau-on the ground; udīcīm-facing north; niṣasāda-sat down; śānta-vāk-in silence; spṛṣṭvā-after touching; jalam-water; pīta-dukūla-saṁvṛtā-dressed in yellow garments; nimīlya-closing; dṛk-the vision; yoga-patham-the mystic yoga process; samāviśat-became absorbed.

Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking to her father in the arena of sacrifice, Satī sat down on the ground and faced north. Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.

It is said that when a man desires to quit his body he dresses in saffron garments. Therefore it appears that Satī changed her dress, indicating that she was going to quit the body given her by Dakṣa. Dakṣa was Satī's father, so instead of killing Dakṣa she decided that it would be better to destroy the part of his body which was hers. Thus she decided to give up the body of Dakṣa by the yogic process. Satī was the wife of Lord Śiva, who is known as Yogeśvara, the best among all yogīs, because he knows all the mystic processes of yoga, so it appeared that Satī also knew them. Either she learned yoga from her husband or she was enlightened because she was the daughter of such a great king as Dakṣa. The perfection of yoga is that one can give up one's body or release oneself from the embodiment of material elements according to one's desire. Yogīs who have attained perfection are not subject to death by natural laws; such perfect yogīs can leave the body whenever they desire. Generally the yogī first of all becomes mature in controlling the air passing within the body, thus bringing the soul to the top of the brain. Then when the body bursts into flames, the yogī can go anywhere he likes. This yoga system recognizes the soul, and thus it is distinct from the so-called yoga process for controlling the cells of the body, which has been discovered in the modern age. The real yoga process accepts the transmigration of the soul from one planet to another or one body to another; and it appears from this incident that Satī wanted to transfer her soul to another body or sphere.

TEXT 25

kṛtvā samānāv anilau jitāsanā

sodānam utthāpya ca nābhi-cakrataḥ

śanair hṛdi sthāpya dhiyorasi sthitaṁ

kaṇṭhād bhruvor madhyam aninditānayat

SYNONYMS

kṛtvā-after placing; samānau-in equilibrium; anilau-the prāṇa and apāna airs; jita-āsanā-having controlled the sitting posture; sā-Satī; udānam-the life air; utthāpya-raising; ca-and; nābhi-cakrataḥ-at the circle in the navel; śanaiḥ-gradually; hṛdi-in the heart; sthāpya-placing; dhiyā-with the intelligence; urasi-towards the pulmonary passage; sthitam-having been placed; kaṇṭhāt-through the throat; bhruvoḥ-of the eyebrows; madhyam-to the middle; aninditā-the blameless (Satī); ānayat-raised.

First of all she sat in the required sitting posture, and then she carried the life air upwards and placed it in the position of equilibrium near the navel. Then she raised her life air, mixed with intelligence, to the heart and then gradually towards the pulmonary passage and from there to between her eyebrows.

The yogic process is to control the air passing within the body in different places called ṣaṭ-cakra, the six circles of air circulation. The air is raised from the abdomen to the navel, from the navel to the heart, from the heart to the throat, from the throat to between the eyebrows and from between the eyebrows to the top of the cerebrum. That is the sum and substance of practicing yoga. Before practicing the real yoga system, one has to practice the sitting postures because this helps in the breathing exercises which control the airs going upwards and downwards. This is a great technique which one has to practice to attain the highest perfectional stage of yoga, but such practice is not meant for this age. No one in this age can attain the perfectional stage of such yoga, but people indulge in practicing sitting postures, which is more or less a gymnastic process. By such bodily gymnastics one may develop good circulation and may therefore keep one's body fit, but if one simply restricts oneself to that gymnastic process one cannot attain the highest perfectional stage. The yoga process, as described in the Keśava-śruti, prescribes how one can control his living force according to his desire and transmigrate from one body to another or from one place to another. In other words, yoga practice is not meant to keep the body fit. Any transcendental process of spiritual realization automatically helps one to keep the body fit, for it is the spirit soul that keeps the body always fresh. As soon as the spirit soul is out of the body, the material body immediately begins to decompose. Any spiritual process keeps the body fit without separate endeavor, but if one takes it that the ultimate aim of yoga is to maintain the body, then he is mistaken. The real perfection of yoga is elevation of the soul to a higher position or the liberation of the soul from material entanglement. Some yogīs try to elevate the soul to higher planetary systems, where the standard of life is different from that of this planet and where the material comforts, life-span and other facilities for self-realization are greater, and some yogīs endeavor to elevate the soul to the spiritual world, the spiritual Vaikuṇṭha planets. The bhakti-yoga process directly elevates the soul to the spiritual planets, where life is eternally blissful and full of knowledge; therefore bhakti-yoga is considered to be the greatest of all yoga systems.

TEXT 26

evaṁ sva-dehaṁ mahatāṁ mahīyasā

muhuḥ samāropitam aṅkam ādarāt

jihāsatī dakṣa-ruṣā manasvinī

dadhāra gātreṣv anilāgni-dhāraṇām

SYNONYMS

evam-thus; sva-deham-her own body; mahatām-of the great saints; mahīyasā-most worshipful; muhuḥ-again and again; samāropitam-seated; aṅkam-on the lap; ādarāt-respectfully; jihāsatī-wishing to give up; dakṣa-ruṣā-due to anger towards Dakṣa; manasvinī-voluntarily; dadhāra-placed; gātreṣu-on the limbs of the body; anila-agni-dhāraṇām-meditation on the fire and air.

Thus, in order to give up her body, which had been so respectfully and affectionately seated on the lap of Lord Śiva, who is worshiped by great sages and saints, Satī, due to anger towards her father, began to meditate on the fiery air within the body.

Lord Śiva is described herein as the best of all great souls. Although Satī's body was born of Dakṣa, Lord Śiva used to adore her by sitting her on his lap. This is considered a great token of respect. Thus Satī's body was not ordinary, but still she decided to give it up because it was the source of unhappiness because of its connection with Dakṣa. This severe example set by Satī is to be followed. One should be extremely careful about associating with persons who are not respectful to the higher authorities. lt is instructed, therefore, in the Vedic literature that one should always be free from the association of atheists and nondevotees and should try to associate with devotees, for by the association of a devotee one can be elevated to the platform of self-realization. This injunction is stressed in many places in Śrīmad-Bhāgavatam; if one wants to be liberated from the clutches of material existence, then one has to associate with great souls, and if one wants to continue one's material existential life, then one may associate with persons who are materialistic. The materialistic way of life is based on sex life. Thus both becoming addicted to sex life and associating with persons who are addicted to sex life are condemned in the Vedic literature because such association will simply interfere with one's spiritual progress. However, association with great personalities, devotees who are great souls, will elevate one to the spiritual platform. Satīdevī decided to quit the body she had obtained from Dakṣa's body, and she wanted to transfer herself to another body so that she might have completely uncontaminated association with Lord Śiva. Of course, it is understood that in her next life she would take birth as the daughter of the Himalayas, Pārvatī, and then she would again accept Lord Śiva as her husband. Satī and Lord Śiva are eternally related; even after she changes her body, their relationship is never broken.

TEXT 27

tataḥ sva-bhartuś caraṇāmbujāsavaṁ

jagad-guroś cintayatī na cāparam

dadarśa deho hata-kalmaṣaḥ satī

sadyaḥ prajajvāla samādhijāgninā

SYNONYMS

tataḥ-there; sva-bhartuḥ-of her husband; caraṇa-ambuja-āsavam-on the nectar of the lotus feet; jagat-guroḥ-of the supreme spiritual teacher of the universe; cintayatī-meditating; na-not; ca-and; aparam-not other (than her husband); dadarśa-saw; dehaḥ-her body; hata-kalmaṣaḥ-taints of sin being destroyed; satī-Satī; sadyaḥ-soon; prajajvāla-burned; samādhi-ja-agninā-by fire produced by meditation.

Satī concentrated all her meditation on the holy lotus feet of her husband, Lord Śiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.

Satī at once thought of the lotus feet of her husband, Lord Śiva, who is one of the three great personalities of Godhead in charge of the management of the material world, and simply by meditating on his lotus feet she derived such great pleasure that she forgot everything in relationship with her body. This pleasure was certainly material because she gave up her body for another body that was also material, but by this example we can appreciate the devotee's pleasure in concentrating his mind and attention on the lotus feet of the Supreme Lord, Viṣṇu, or Kṛṣṇa. There is such transcendental bliss in simply meditating on the lotus feet of the Lord that one can forget everything but the Lord's transcendental form. This is the perfection of yogic samādhi, or ecstasy. In this verse it is stated that by such meditation she became free from all contamination. What was that contamination? The contamination was her concept of the body derived from Dakṣa, but she forgot that bodily relationship in trance. The purport is that when one becomes free from all bodily relationships within this material world and simply places himself in the position of an eternal servant of the Supreme Lord, it is to be understood that all the contamination of his material attachment has been burned by the blazing fires of transcendental ecstasy. It is not necessary for one to manifest a blazing fire externally, for if one forgets all his bodily relationships within this material world and becomes situated in his spiritual identity, it is said that one has been freed from all material contamination by the blazing fire of yogic samādhi, or ecstasy. That is the topmost perfection of yoga. If one keeps his bodily relationships within this material world and poses himself as a great yogī, he is not a bona fide yogī. In Śrīmad-Bhāgavatam (2.4.15) it is stated, yat-kīrtanaṁ yat-smaraṇaṁ. Simply by chanting the holy name of the Supreme Personality of Godhead, simply by remembering the lotus feet of Kṛṣṇa, simply by offering prayers to the Supreme Personality of Godhead, one is immediately freed from material contamination, the material bodily concept, by the blazing fire of ecstasy. This effect takes place immediately, without a second's delay.

According to Śrī Jīva Gosvāmī, that Satī quit her body means that she gave up within her heart her relationship with Dakṣa. Śrī Viśvanātha Cakravartī Ṭhākura also comments that since Satī is the superintendent deity of the external potency, when she quit her body she did not get a spiritual body but simply transferred from the body she had received from Dakṣa. Other commentators also say that she immediately transferred herself into the womb of Menakā, her future mother. She gave up the body she had received from Dakṣa and immediately transferred herself to another, better body, but this does not mean that she got a spiritual body.

TEXT 28

tat paśyatāṁ khe bhuvi cādbhutaṁ mahad

hā heti vādaḥ sumahān ajāyata

hanta priyā daivatamasya devī

jahāv asūn kena satī prakopitā

SYNONYMS

tat-that; paśyatām-of those who had seen; khe-in the sky; bhuvi-on the earth; ca-and; adbhutam-wonderful; mahat-great; hā hā-oh, oh; iti-thus; vādaḥ-roar; su-mahān-tumultuous; ajāyata-occurred; hanta-alas; priyā-the beloved; daiva-tamasya-of the most respectable demigod (Lord Śiva); devī-Satī; jahau-quit; asūn-her life; kena-by Dakṣa; satī-Satī; prakopitā-angered.

When Satī annihilated her body in anger, there was a tumultuous roar all over the universe. Why had Satī, the wife of the most respectable demigod, Lord Śiva, quit her body in such a manner?

There was a tumultuous roaring all over the universe in the societies of the demigods of different planets because Satī was the daughter of Dakṣa, the greatest of all kings, and the wife of Lord Śiva, the greatest of all demigods. Why did she become so angry that she gave up her body? Since she was the daughter of a great personality and wife of a great personality, she had nothing to desire, but still she gave up her body in dissatisfaction. Certainly this was astonishing. One cannot attain complete satisfaction even if one is situated in the greatest material opulence. There was nothing Satī could not achieve either from her relationship with her father or from her relationship with the greatest of the demigods, but still, for some reason, she was dissatisfied. Therefore, Śrīmad-Bhāgavatam (1.2.6) explains that one has to achieve real satisfaction (yayātmā suprasīdati), but ātmā-the body, mind and soul-all become completely satisfied only if one develops devotional service to the Absolute Truth. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Adhokṣaja means the Absolute Truth. If one can develop his unflinching love for the transcendental Supreme Personality of Godhead, that can give complete satisfaction, otherwise there is no possibility of satisfaction in the material world or anywhere else.

TEXT 29

aho anātmyaṁ mahad asya paśyata

prajāpater yasya carācaraṁ prajāḥ

jahāv asūn yad-vimatātmajā satī

manasvinī mānam abhīkṣṇam arhati

SYNONYMS

aho-oh; anātmyam-neglect; mahat-great; asya-of Dakṣa; paśyata-just see; prajāpateḥ-of the Prajāpati; yasya-of whom; cara-acaram-all living entities; prajāḥ-offspring; jahau-gave up; asūn-her body; yat-by whom; vimatā-disrespected; ātma-jā-his own daughter; satī-Satī; manasvinī-voluntarily; mānam-respect; abhīkṣṇam-repeatedly; arhati-deserved.

It was astonishing that Dakṣa, who was Prajāpati, the maintainer of all living entities, was so disrespectful to his own daughter, Satī, who was not only chaste but was also a great soul, that she gave up her body because of his neglect.

The word anātmya is significant. Ātmya means "the life of the soul," so this word indicates that although Dakṣa appeared to be living, actually he was a dead body, otherwise how could he neglect Satī, who was his own daughter? It was the duty of Dakṣa to look after the maintenance and comforts of all living entities because he was situated as Prajāpati, the governor of all living entities. Therefore how is it that he neglected his own daughter, who was the most exalted and chaste woman, a great soul, and who therefore deserved the most respectful treatment from her father? The death of Satī because of her being neglected by Dakṣa, her father, was most astonishing to all the great demigods of the universe.

TEXT 30

so 'yaṁ durmarṣa-hṛdayo brahma-dhruk ca

loke 'pakīrtiṁ mahatīm avāpsyati

yad-aṅgajāṁ svāṁ puruṣa-dviḍ udyatāṁ

na pratyaṣedhan mṛtaye 'parādhataḥ

SYNONYMS

saḥ-he; ayam-that; durmarṣa-hṛdayaḥ-hardhearted; brahma-dhruk-unworthy to be a brāhmaṇa; ca-and; loke-in the world; apakīrtim-ill fame; mahatīm-extensive; avāpsyati-will gain; yat-aṅga-jām-the daughter of whom; svām-own; puruṣa-dviṭ-the enemy of Lord Śiva; udyatām-who was preparing; na pratyaṣedhat-did not prevent; mṛtaye-for death; aparādhataḥ-because of his offenses.

Dakṣa, who is so hardhearted that he is unworthy to be a brāhmaṇa, will gain extensive ill fame because of his offenses to his daughter, because of not having prevented her death, and because of his great envy of the Supreme Personality of Godhead.

Dakṣa is described here as most hardhearted and therefore unqualified to be a brāhmaṇa. Brahma-dhruk is described by some commentators to mean brahma-bandhu, or friend of the brāhmaṇas. A person who is born in a brāhmaṇa family but has no brahminical qualifications is called a brahma-bandhu. Brāhmaṇas are generally very softhearted and forbearing because they have the power to control the senses and the mind. Dakṣa, however, was not forbearing. For the simple reason that his son-in-law, Lord Śiva, did not stand up to show him the formality of respect, he became so angry and hardhearted that he tolerated even the death of his dearest daughter. Satī tried her best to mitigate the misunderstanding between the son-in-law and the father-in-law by coming to her father's house, even without an invitation, and at that time Dakṣa should have received her, forgetting all past misunderstandings. But he was so hardhearted that he was unworthy to be called an Āryan or brāhmaṇa. Thus his ill fame still continues. Dakṣa means "expert," and he was given this name because of his ability to beget many hundreds and thousands of children. Persons who are too sexually inclined and materialistic become so hardhearted because of a slight loss of prestige that they can tolerate even the death of their children.

TEXT 31

vadaty evaṁ jane satyā

dṛṣṭvāsu-tyāgam adbhutam

dakṣaṁ tat-pārṣadā hantum

udatiṣṭhann udāyudhāḥ

SYNONYMS

vadati-were talking; evam-thus; jane-while the people; satyāḥ-of Satī; dṛṣṭvā-after seeing; asu-tyāgam-the death; adbhutam-wonderful; dakṣam-Dakṣa; tat-pārṣadāḥ-the attendants of Lord Śiva; hantum-to kill; udatiṣṭhan-stood up; udāyudhāḥ-with uplifted weapons.

While people were talking among themselves about the wonderful voluntary death of Satī, the attendants who had come with her readied themselves to kill Dakṣa with their weapons.

The attendants who came with Satī were meant to protect her from calamities, but since they were unable to protect their master's wife, they decided to die for her, and before dying they wanted to kill Dakṣa. It is the duty of attendants to give protection to their master, and in case of failure it is their duty to die.

TEXT 32

teṣām āpatatāṁ vegaṁ

niśāmya bhagavān bhṛguḥ

yajña-ghna-ghnena yajuṣā

dakṣiṇāgnau juhāva ha

SYNONYMS

teṣām-of them; āpatatām-who were approaching; vegam-the impulse; niśāmya-after seeing; bhagavān-the possessor of all opulences; bhṛguḥ-Bhṛgu Muni; yajña-ghna-ghnena-for killing the destroyers of the yajña; yajuṣā-with hymns of the Yajur Veda; dakṣiṇa-agnau-in the southern side of the sacrificial fire; juhāva-offered oblations; ha-certainly.

They came forward forcibly, but Bhṛgu Muni saw the danger and, offering oblations into the southern side of the sacrificial fire, immediately uttered mantric hymns from the Yajur Veda by which the destroyers of yajñic performances could be killed immediately.

Here is one example of powerful hymns in the Vedas which, when chanted, could perform wonderful acts. In the present age of Kali it is not possible to find expert mantra chanters; therefore all the sacrifices recommended in the Vedas are forbidden in this age. The only sacrifice recommended in this age is the chanting of the Hare Kṛṣṇa mantra because in this age it is not possible to accumulate the needed funds for performing sacrifices, not to speak of finding expert brāhmaṇas who can chant the mantras perfectly.

TEXT 33

adhvaryuṇā hūyamāne

devā utpetur ojasā

ṛbhavo nāma tapasā

somaṁ prāptāḥ sahasraśaḥ

SYNONYMS

adhvaryuṇā-by the priest, Bhṛgu; hūyamāne-oblations being offered; devāḥ-demigods; utpetuḥ-became manifested; ojasā-with great strength; ṛbhavaḥ-the Ṛbhus; nāma-named; tapasā-by penance; somam-Soma; prāptāḥ-having achieved; sahasraśaḥ-by the thousands.

When Bhṛgu Muni offered oblations in the fire, immediately many thousands of demigods named Ṛbhus became manifested. All of them were powerful, having achieved strength from Soma, the moon.

It is stated here that many thousands of demigods named Ṛbhus became manifested because of the oblations offered in the fire and the chanting of the hymns from the Yajur Veda. Brāhmaṇas like Bhṛgu Muni were so powerful that they could create such powerful demigods simply by chanting the Vedic mantras. Vedic mantras are still available, but the chanters are not. By chanting Vedic mantras or chanting the Gāyatrī or ṛg-mantra one can attain the results one desires. ln the present age of Kali it is recommended by Lord Caitanya that simply by chanting Hare Kṛṣṇa one can attain all perfection.

TEXT 34

tair alātāyudhaiḥ sarve

pramathāḥ saha-guhyakāḥ

hanyamānā diśo bhejur

uśadbhir brahma-tejasā

SYNONYMS

taiḥ-by them; alāta-āyudhaiḥ-with weapons of firebrands; sarve-all; pramathāḥ-the ghosts; saha-guhyakāḥ-along with the Guhyakas; hanyamānāḥ-being attacked; diśaḥ-in different directions; bhejuḥ-fled; uśadbhiḥ-glowing; brahma-tejasā-by brahminical power.

When the Ṛbhu demigods attacked the ghosts and Guhyakas with half-burned fuel from the yajña fire, all these attendants of Satī fled in different directions and disappeared. This was possible simply because of brahma-tejas, brahminical power.

The word brahma-tejasā, used in this verse, is significant. ln those days, brāhmaṇas were so powerful that simply by desiring and by chanting a Vedic mantra, they could accomplish very wonderful effects. But in the present age of degradation there are no such brāhmaṇas. According to the pāñcarātrika system, in this age the entire population is supposed to consist of śūdras because the brahminical culture has been lost. But if anyone displays the signs of understanding Kṛṣṇa consciousness, he should be accepted, according to Vaiṣṇava smṛti regulations, as a prospective brāhmaṇa and should be given all facilities to achieve the highest perfection. The most magnanimous gift of Lord Caitanya's is that the highest perfection of life is available in this fallen age if one simply adopts the process of chanting Hare Kṛṣṇa, which is able to bring about the fulfillment of all activities in self-realization.

Thus end the Bhaktivedanta purports of the Fourth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Satī Quits Her Body."

Chapter Five

Frustration of the Sacrifice of Dakṣa

TEXT 1

maitreya uvāca

bhavo bhavānyā nidhanaṁ prajāpater

asat-kṛtāyā avagamya nāradāt

sva-pārṣada-sainyaṁ ca tad-adhvararbhubhir

vidrāvitaṁ krodham apāram ādadhe

SYNONYMS

maitreyaḥ uvāca-Maitreya said; bhavaḥ-Lord Śiva; bhavānyāḥ-of Satī; nidhanam-the death; prajāpateḥ-because of Prajāpati Dakṣa; asat-kṛtāyāḥ-having been insulted; avagamya-hearing about; nāradāt-from Nārada; sva-pārṣada-sainyam-the soldiers of his own associates; ca-and; tat-adhvara-(produced from) his (Dakṣa's) sacrifice; ṛbhubhiḥ-by the Ṛbhus; vidrāvitam-were driven away; krodham-anger; apāram-unbounded; ādadhe-showed.

Maitreya said: When Lord Śiva heard from Nārada that Satī, his wife, was now dead because of Prajāpati Dakṣa's insult to her and that his soldiers had been driven away by the Ṛbhu demigods, he became greatly angry.

Lord Śiva understood that Satī, being the youngest daughter of Dakṣa, could present the case of Lord Śiva's purity of purpose and would thus be able to mitigate the misunderstanding between Dakṣa and himself. But such a compromise was not attained, and Satī was deliberately insulted by her father by not being received properly when she visited his house without being invited. Satī herself could have killed her father, Dakṣa, because she is the personified material energy and has immense power to kill and create within this material universe. In the Brahma-saṁhitā her strength is described: she is capable of creating and dissolving many universes. But although she is so powerful, she acts under the direction of the Supreme Personality of Godhead, Kṛṣṇa, as His shadow. It would not have been difficult for Satī to punish her father, but she thought that since she was his daughter, it was not proper for her to kill him. Thus she decided to give up her own body, which she had obtained from his, and Dakṣa did not even check her.

When Satī passed away, giving up her body, the news was conveyed by Nārada to Lord Śiva. Nārada always carries the news of such events because he knows their import. When Lord Śiva heard that his chaste wife, Satī, was dead, he naturally became exceedingly angry. He also understood that Bhṛgu Muni had created the Ṛbhudeva demigods by uttering the mantras of the Yajur Veda and that these demigods had driven away all of his soldiers who were present in the arena of sacrifice. Therefore, he wanted to reply to this insult, and thus he decided to kill Dakṣa because he was the cause of the death of Satī.

TEXT 2

kruddhaḥ sudaṣṭauṣṭha-puṭaḥ sa dhūr-jaṭir

jaṭāṁ taḍid-vahni-saṭogra-rociṣam

utkṛtya rudraḥ sahasotthito hasan

gambhīra-nādo visasarja tāṁ bhuvi

SYNONYMS

kruddhaḥ-very angry; su-daṣṭa-oṣṭha-puṭaḥ-pressing his lips with his teeth; saḥ-he (Lord Śiva); dhūḥ-jaṭiḥ-having a cluster of hair on his head; jaṭām-one hair; taḍit-of electricity; vahni-of fire; saṭā-a flame; ugra-terrible; rociṣam-blazing; utkṛtya-snatching; rudraḥ-Lord Śiva; sahasā-at once; utthitaḥ-stood up; hasan-laughing; gambhīra-deep; nādaḥ-sound; visasarja-dashed; tām-that (hair); bhuvi-on the ground.

Thus Lord Śiva, being extremely angry, pressed his lips with his teeth and immediately snatched from his head a strand of hair which blazed like electricity or fire. He stood up at once, laughing like a madman, and dashed the hair to the ground.

TEXT 3

tato 'tikāyas tanuvā spṛśan divaṁ

sahasra-bāhur ghana-ruk tri-sūrya-dṛk

karāla-daṁṣṭro jvalad-agni-mūrdhajaḥ

kapāla-mālī vividhodyatāyudhaḥ

SYNONYMS

tataḥ-at this time; atikāyaḥ-a great personality (Vīrabhadra); tanuvā-with his body; spṛśan-touching; divam-the sky; sahasra-a thousand; bāhuḥ-arms; ghana-ruk-of black color; tri-sūrya-dṛk-as bright as three suns combined; karāla-daṁṣṭraḥ-having very fearful teeth; jvalat-agni-(like) burning fire; mūrdhajaḥ-having hair on his head; kapāla-mālī-garlanded with men's heads; vividha-various kinds; udyata-upraised; āyudhaḥ-equipped with weapons.

A fearful black demon as high as the sky and as bright as three suns combined was thereby created, his teeth very fearful and the hairs on his head like burning fire. He had thousands of arms, equipped with various weapons, and he was garlanded with the heads of men.

TEXT 4

taṁ kiṁ karomīti gṛṇantam āha

baddhāñjaliṁ bhagavān bhūta-nāthaḥ

dakṣaṁ sa-yajñaṁ jahi mad-bhaṭānāṁ

tvam agraṇī rudra bhaṭāṁśako me

SYNONYMS

tam-to him (Vīrabhadra); kim-what; karomi-shall I do; iti-thus; gṛṇantam-asking; āha-ordered; baddha-añjalim-with folded hands; bhagavān-the possessor of all opulences (Lord Śiva); bhūta-nāthaḥ-the lord of the ghosts; dakṣam-Dakṣa; sa-yajñam-along with his sacrifice; jahi-kill; mat-bhaṭānām-of all my associates; tvam-you; agraṇīḥ-the chief; rudra-O Rudra; bhaṭa-O expert in battle; aṁśakaḥ-born of my body; me-my.

When that gigantic demon asked with folded hands, "What shall I do, my lord?" Lord Śiva, who is known as Bhūtanātha, directly ordered, "Because you are born from my body, you are the chief of all my associates. Therefore, kill Dakṣa and his soldiers at the sacrifice."

Here is the beginning of competition between brahma-tejas and śiva-tejas. By brahma-tejas, brahminical strength, Bhṛgu Muni had created the Ṛbhu demigods, who had driven away the soldiers of Lord Śiva stationed in the arena. When Lord Śiva heard that his soldiers had been driven away, he created the tall black demon Vīrabhadra to retaliate. There is sometimes a competition between the mode of goodness and the mode of ignorance. That is the way of material existence. Even when one is situated in the mode of goodness, there is every possibility that his position will be mixed with or attacked by the mode of passion or ignorance. That is the law of material nature. Although pure goodness, or śuddha-sattva, is the basic principle in the spiritual world, pure manifestation of goodness is not possible in this material world. Thus, the struggle for existence between different material qualities is always present. This quarrel between Lord Śiva and Bhṛgu Muni, centering around Prajāpati Dakṣa, is the practical example of such competition between the different qualitative modes of material nature.

TEXT 5

ājñapta evaṁ kupitena manyunā

sa deva-devaṁ paricakrame vibhum

mene-tadātmānam asaṅga-raṁhasā

mahīyasāṁ tāta sahaḥ sahiṣṇum

SYNONYMS

ājñaptaḥ-being ordered; evam-in this manner; kupitena-angry; manyunā-by Lord Śiva (who is anger personified); saḥ-he (Vīrabhadra); deva-devam-he who is worshiped by the demigods; paricakrame-circumambulated; vibhum-Lord Śiva; mene-considered; tadā-at that time; ātmānam-himself; asaṅga-raṁhasā-with the power of Lord Śiva that cannot be opposed; mahīyasām-of the most powerful; tāta-my dear Vidura; sahaḥ-strength; sahiṣṇum-capable of coping with.

Maitreya continued: My dear Vidura, that black person was the personified anger of the Supreme Personality of Godhead, and he was prepared to execute the orders of Lord Śiva. Thus, considering himself capable of coping with any power offered against him, he circumambulated Lord Śiva.

TEXT 6

anvīyamānaḥ sa tu rudra-pārṣadair

bhṛśaṁ nadadbhir vyanadat subhairavam

udyamya śūlaṁ jagad-antakāntakaṁ

samprādravad ghoṣaṇa-bhūṣaṇāṅghriḥ

SYNONYMS

anvīyamānaḥ-being followed; saḥ-he (Vīrabhadra); tu-but; rudra-pārṣadaiḥ-by the soldiers of Lord Śiva; bhṛśam-tumultuously; nadadbhiḥ-roaring; vyanadat-sounded; su-bhairavam-very fearful; udyamya-carrying; śūlam-a trident; jagat-antaka-death; antakam-killing; samprādravat-hurried towards (the sacrifice of Dakṣa); ghoṣaṇa-roaring; bhūṣaṇa-aṅghriḥ-with bangles on his legs.

Many other soldiers of Lord Śiva followed the fierce personality in a tumultuous uproar. He carried a great trident, fearful enough to kill even death, and on his legs he wore bangles which seemed to roar.

TEXT 7

athartvijo yajamānaḥ sadasyāḥ

kakubhy udīcyāṁ prasamīkṣya reṇum

tamaḥ kim etat kuta etad rajo 'bhūd

iti dvijā dvija-patnyaś ca dadhyuḥ

SYNONYMS

atha-at that time; ṛtvijaḥ-the priests; yajamānaḥ-the chief person performing the sacrifice (Dakṣa); sadasyāḥ-all the persons assembled in the sacrificial arena; kakubhi udīcyām-in the northern direction; prasamīkṣya-seeing; reṇum-the dust storm; tamaḥ-darkness; kim-what; etat-this; kutaḥ-from where; etat-this; rajaḥ-dust; abhūt-has come; iti-thus; dvijāḥ-the brāhmaṇas; dvija-patnyaḥ-the wives of the brāhmaṇas; ca-and; dadhyuḥ-began to speculate.

At that time, all the persons assembled in the sacrificial arena-the priests, the chief of the sacrificial performance, and the brāhmaṇas and their wives-wondered where the darkness was coming from. Later they could understand that it was a dust storm, and all of them were full of anxiety.

TEXT 8

vātā na vānti na hi santi dasyavaḥ

prācīna-barhir jīvati hogra-daṇḍaḥ

gāvo na kālyanta idaṁ kuto rajo

loko 'dhunā kiṁ pralayāya kalpate

SYNONYMS

vātāḥ-the winds; na vānti-are not blowing; na-not; hi-because; santi-are possible; dasyavaḥ-plunderers; prācīna-barhiḥ-old King Barhi; jīvati-is living; ha-still; ugra-daṇḍaḥ-who would sternly punish; gāvaḥ-the cows; na kālyante-are not being driven; idam-this; kutaḥ-from where; rajaḥ-dust; lokaḥ-the planet; adhunā-now; kim-is it; pralayāya-for dissolution; kalpate-to be considered ready.

Conjecturing on the origin of the storm, they said: There is no wind blowing, and no cows are passing, nor is it possible that this dust storm could be raised by plunderers, for there is still the strong King Barhi, who would punish them. Where is this dust storm blowing from? Is the dissolution of the planet now to occur?

Specifically significant in this verse is prācīna-barhir jīvati. The king of that part of the land was known as Barhi, and although he was old, he was still living, and he was a very strong ruler. Thus there was no possibility of an invasion by thieves and plunderers. Indirectly it is stated here that thieves, plunderers, rogues and unwanted population can exist only in a state or kingdom where there is no strong ruler. When, in the name of justice, thieves are allowed liberty, the state and kingdom are disturbed by such plunderers and unwanted population. The dust storm created by the soldiers and assistants of Lord Śiva resembled the situation at the time of the dissolution of this world. When there is a need for the dissolution of the material creation, this function is conducted by Lord Śiva. Therefore the situation now created by him resembled the dissolution of the cosmic manifestation.

TEXT 9

prasūti-miśrāḥ striya udvigna-cittā

ūcur vipāko vṛjinasyaiva tasya

yat paśyantīnāṁ duhitṝṇāṁ prajeśaḥ

sutāṁ satīm avadadhyāv anāgām

SYNONYMS

prasūti-miśrāḥ-headed by Prasūti; striyaḥ-the women; udvigna-cittāḥ-being very anxious; ūcuḥ-said; vipākaḥ-the resultant danger; vṛjinasya-of the sinful activity; eva-indeed; tasya-his (Dakṣa's); yat-because; paśyantīnām-who were looking on; duhitṝṇām-of her sisters; prajeśaḥ-the lord of the created beings (Dakṣa); sutām-his daughter; satīm-Satī; avadadhyau-insulted; anāgām-completely innocent.

Prasūti, the wife of Dakṣa, along with the other women assembled, became very anxious and said: This danger has been created by Dakṣa because of the death of Satī, who, even though completely innocent, quit her body as her sisters looked on.

Prasūti, being a softhearted woman, could immediately understand that the imminent danger approaching was due to the impious activity of hardhearted Prajāpati Dakṣa. He was so cruel that he would not save her youngest daughter, Satī, from the act of committing suicide in the presence of her sisters. Satī's mother could understand how much Satī had been pained by the insult of her father. Satī had been present along with the other daughters, and Dakṣa had purposely received all of them but her because she happened to be the wife of Lord Śiva. This consideration convinced the wife of Dakṣa of the danger which was now ahead, and thus she knew that Dakṣa must be prepared to die for his heinous act.

TEXT 10

yas tv anta-kāle vyupta-jaṭā-kalāpaḥ

sva-śūla-sūcy-arpita-dig-gajendraḥ

vitatya nṛtyaty uditāstra-dor-dhvajān

uccāṭṭa-hāsa-stanayitnu-bhinna-dik

SYNONYMS

yaḥ-who (Lord Śiva); tu-but; anta-kāle-at the time of dissolution; vyupta-having scattered; jaṭā-kalāpaḥ-his bunch of hair; sva-śūla-his own trident; sūci-on the points; arpita-pierced; dik-gajendraḥ-the rulers of the different directions; vitatya-scattering; nṛtyati-dances; udita-upraised; astra-weapons; doḥ-hands; dhvajān-flags; ucca-loud; aṭṭa-hāsa-laughing; stanayitnu-by the thundering sound; bhinna-divided; dik-the directions.

At the time of dissolution, Lord Śiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world.

Prasūti, who appreciated the power and strength of her son-in-law, Lord Śiva, is describing what he does at the time of dissolution. This description indicates that the strength of Lord Śiva is so great that Dakṣa's power could not be set in comparison to it. At the time of dissolution, Lord Śiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain. In the last phase of dissolution, all the planets become inundated with water, and that inundation is caused by the dancing of Lord Śiva. This dance is called the pralaya dance, or dance of dissolution. Prasūti could understand that the dangers ahead resulted not only from Dakṣa's having neglected her daughter, but also because of his neglecting the prestige and honor of Lord Śiva.

TEXT 11

amarṣayitvā tam asahya-tejasaṁ

manyu-plutaṁ durnirīkṣyaṁ bhru-kuṭyā

karāla-daṁṣṭrābhir udasta-bhāgaṇaṁ

syāt svasti kiṁ kopayato vidhātuḥ

SYNONYMS

amarṣayitvā-after causing to become angry; tam-him (Lord Śiva); asahya-tejasam-with an unbearable effulgence; manyu-plutam-filled with anger; durnirīkṣyam-not able to be looked at; bhru-kuṭyā-by the movement of his brows; karāla-daṁṣṭrābhiḥ-by his fearful teeth; udasta-bhāgaṇam-having scattered the luminaries; syāt-there should be; svasti-good fortune; kim-how; kopayataḥ-causing (Lord Śiva) to be angry; vidhātuḥ-of Brahmā.

The gigantic black man bared his fearful teeth. By the movements of his brows he scattered the luminaries all over the sky, and he covered them with his strong, piercing effulgence. Because of the misbehavior of Dakṣa, even Lord Brahmā, Dakṣa's father, could not have been saved from the great exhibition of anger.

TEXT 12

bahv evam udvigna-dṛśocyamāne

janena dakṣasya muhur mahātmanaḥ

utpetur utpātatamāḥ sahasraśo

bhayāvahā divi bhūmau ca paryak

SYNONYMS

bahu-much; evam-in this manner; udvigna-dṛśā-with nervous glances; ucyamāne-while this was being said; janena-by the persons (assembled at the sacrifice); dakṣasya-of Dakṣa; muhuḥ-again and again; mahā-ātmanaḥ-stronghearted; utpetuḥ-appeared; utpāta-tamāḥ-very powerful symptoms; sahasraśaḥ-by the thousands; bhaya-āvahāḥ-producing fear; divi-in the sky; bhūmau-on the earth; ca-and; paryak-from all sides.

While all the people talked amongst themselves, Dakṣa saw dangerous omens from all sides, from the earth and from the sky.

In this verse Dakṣa has been described as mahātmā. The word mahātmā has been commented upon by different commentators in various manners. Vīrarāghava Ācārya has indicated that this word mahātmā means "steady in heart." That is to say that Dakṣa was so stronghearted that even when his beloved daughter was prepared to lay down her life, he was steady and unshaken. But in spite of his being so stronghearted, he was perturbed when he saw the various disturbances created by the gigantic black demon. Viśvanātha Cakravartī Ṭhākura remarks in this connection that even if one is called mahātmā, a great soul, unless he exhibits the symptoms of a mahātmā, he should be considered a durātmā, or a degraded soul. In Bhagavad-gītā (9.13) the word mahātmā describes the pure devotee of the Lord: mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. A mahātmā is always under the guidance of the internal energy of the Supreme Personality of Godhead, and thus how could such a misbehaved person as Dakṣa be a mahātmā? A mahātmā is supposed to have all the good qualities of the demigods, and thus Dakṣa, lacking those qualities, could not be called a mahātmā; he should instead be called durātmā, a degraded soul. The word mahātmā to describe the qualifications of Dakṣa is used sarcastically.

TEXT 13

tāvat sa rudrānucarair mahā-makho

nānāyudhair vāmanakair udāyudhaiḥ

piṅgaiḥ piśaṅgair makarodarānanaiḥ

paryādravadbhir vidurānvarudhyata

SYNONYMS

tāvat-very quickly; saḥ-that; rudra-anucaraiḥ-by the followers of Lord Śiva; mahā-makhaḥ-the arena of the great sacrifice; nānā-various kinds; āyudhaiḥ-with weapons; vāmanakaiḥ-of short stature; udāyudhaiḥ-upraised; piṅgaiḥ-blackish; piśaṅgaiḥ-yellowish; makara-udara-ānanaiḥ-with bellies and faces like sharks'; paryādravadbhiḥ-running all around; vidura-O Vidura; anvarudhyata-was surrounded.

My dear Vidura, all the followers of Lord Śiva surrounded the arena of sacrifice. They were of short stature and were equipped with various kinds of weapons; their bodies appeared to be like those of sharks, blackish and yellowish. They ran all around the sacrificial arena and thus began to create disturbances.

TEXT 14

kecid babhañjuḥ prāg-vaṁśaṁ

patnī-śālāṁ tathāpare

sada āgnīdhra-śālāṁ ca

tad-vihāraṁ mahānasam

SYNONYMS

kecit-some; babhañjuḥ-pulled down; prāk-vaṁśam-the pillars of the sacrificial pandal; patnī-śālām-the female quarters; tathā-also; apare-others; sadaḥ-the sacrificial arena; āgnīdhra-śālām-the house of the priests; ca-and; tat-vihāram-the house of the chief of the sacrifice; mahā-anasam-the house of the kitchen department.

Some of the soldiers pulled down the pillars which were supporting the pandal of sacrifice, some of them entered the female quarters, some began destroying the sacrificial arena, and some entered the kitchen and the residential quarters.

TEXT 15

rurujur yajña-pātrāṇi

tathaike 'gnīn anāśayan

kuṇḍeṣv amūtrayan kecid

bibhidur vedi-mekhalāḥ

SYNONYMS

rurujuḥ-broke; yajña-pātrāṇi-the pots used in the sacrifice; tathā-so; eke-some; agnīn-the sacrificial fires; anāśayan-extinguished; kuṇḍeṣu-on the sacrificial arenas; amūtrayan-passed urine; kecit-some; bibhiduḥ-tore down; vedi-mekhalāḥ-the boundary lines of the sacrificial arena.

They broke all the pots made for use in the sacrifice, and some of them began to extinguish the sacrificial fire. Some tore down the boundary line of the sacrificial arena, and some passed urine on the arena.

TEXT 16

abādhanta munīn anye

eke patnīr atarjayan

apare jagṛhur devān

pratyāsannān palāyitān

SYNONYMS

abādhanta-blocked the way; munīn-the sages; anye-others; eke-some; patnīḥ-the women; atarjayan-threatened; apare-others; jagṛhuḥ-arrested; devān-the demigods; pratyāsannān-near at hand; palāyitān-who were fleeing.

Some blocked the way of the fleeing sages, some threatened the women assembled there, and some arrested the demigods who were fleeing the pandal.

TEXT 17

bhṛguṁ babandha maṇimān

vīrabhadraḥ prajāpatim

caṇḍeśaḥ pūṣaṇaṁ devaṁ

bhagaṁ nandīśvaro 'grahīt

SYNONYMS

bhṛgum-Bhṛgu Muni; babandha-arrested; maṇimān-Maṇimān; vīrabhadraḥ-Vīrabhadra; prajāpatim-Prajāpati Dakṣa; caṇḍeśaḥ-Caṇḍeśa; pūṣaṇam-Pūṣā; devam-the demigod; bhagam-Bhaga; nandīśvaraḥ-Nandīśvara; agrahīt-arrested.

Maṇimān, one of the followers of Lord Śiva, arrested Bhṛgu Muni, and Vīrabhadra, the black demon, arrested Prajāpati Dakṣa. Another follower, who was named Caṇḍeśa, arrested Pūṣā. Nandīśvara arrested the demigod Bhaga.

TEXT 18

sarva evartvijo dṛṣṭvā

sadasyāḥ sa-divaukasaḥ

tair ardyamānāḥ subhṛśaṁ

grāvabhir naikadhādravan

SYNONYMS

sarve-all; eva-certainly; ṛtvijaḥ-the priests; dṛṣṭvā-after seeing; sadasyāḥ-all the members assembled in the sacrifice; sa-divaukasaḥ-along with the demigods; taiḥ-by those (stones); ardyamānāḥ-being disturbed; su-bhṛśam-very greatly; grāvabhiḥ-by stones; na ekadhā-in different directions; adravan-began to disperse.

There was a continuous shower of stones, and all the priests and other members assembled at the sacrifice were put into immense misery. For fear of their lives, they dispersed in different directions.

TEXT 19

juhvataḥ sruva-hastasya

śmaśrūṇi bhagavān bhavaḥ

bhṛgor luluñce sadasi

yo 'hasac chmaśru darśayan

SYNONYMS

juhvataḥ-offering sacrificial oblations; sruva-hastasya-with the sacrificial ladle in his hand; śmaśrūṇi-the mustache; bhagavān-the possessor of all opulences; bhavaḥ-Vīrabhadra; bhṛgoḥ-of Bhṛgu Muni; luluñce-tore out; sadasi-in the midst of the assembly; yaḥ-who (Bhṛgu Muni); ahasat-had smiled; śmaśru-his mustache; darśayan-showing.

Vīrabhadra tore off the mustache of Bhṛgu, who was offering the sacrificial oblations with his hands in the fire.

TEXT 20

bhagasya netre bhagavān

pātitasya ruṣā bhuvi

ujjahāra sada-stho 'kṣṇā

yaḥ śapantam asūsucat

SYNONYMS

bhagasya-of Bhaga; netre-both eyes; bhagavān-Vīrabhadra; pātitasya-having been thrust; ruṣā-with great anger; bhuvi-on the ground; ujjahāra-plucked out; sada-sthaḥ-while situated in the assembly of the Viśvasṛks; akṣṇā-by the movement of his eyebrows; yaḥ-who (Bhaga); śapantam-(Dakṣa) who was cursing (Lord Śiva); asūsucat-encouraged.

Vīrabhadra immediately caught Bhaga, who had been moving his eyebrows during Bhṛgu's cursing of Lord Śiva, and out of great anger thrust him to the ground and forcibly put out his eyes.

TEXT 21

pūṣṇo hy apātayad dantān

kāliṅgasya yathā balaḥ

śapyamāne garimaṇi

yo 'hasad darśayan dataḥ

SYNONYMS

pūṣṇaḥ-of Pūṣā; hi-since; apātayat-extracted; dantān-the teeth; kāliṅgasya-of the King of Kaliṅga; yathā-as; balaḥ-Baladeva; śapyamāne-while being cursed; garimaṇi-Lord Śiva; yaḥ-who (Pūṣā); ahasat-smiled; darśayan-showing; dataḥ-his teeth.

Just as Baladeva knocked out the teeth of Dantavakra, the King of Kaliṅga, during the gambling match at the marriage ceremony of Aniruddha, Vīrabhadra knocked out the teeth of both Dakṣa, who had shown them while cursing Lord Śiva, and Pūṣā, who by smiling sympathetically had also shown his teeth.

Here a reference is made to the marriage of Aniruddha, a grandson of Lord Kṛṣṇa's. He kidnapped the daughter of Dantavakra, and thereafter he was arrested. Just as he was to be punished for the kidnapping, the soldiers from Dvārakā arrived, headed by Balarāma, and a fight ensued amongst the kṣatriyas. This sort of fight was very common, especially during marriage ceremonies, when everyone was in a challenging spirit. In that challenging spirit, a fight was sure to occur, and in such fights there was commonly killing and misfortune. After finishing such fighting, the parties would come to a compromise, and everything would be settled. This Dakṣa yajña was similar to such events. Now all of them-Dakṣa and the demigods Bhaga and Pūṣā and Bhṛgu Muni-were punished by the soldiers of Lord Śiva, but later everything would come to a peaceful end. So this spirit of fighting between one another was not exactly inimical. Because everyone was so powerful and wanted to show his strength by Vedic mantra or mystic power, all these fighting skills were very elaborately exhibited by the different parties at the Dakṣa yajña.

TEXT 22

ākramyorasi dakṣasya

śita-dhāreṇa hetinā

chindann api tad uddhartuṁ

nāśaknot tryambakas tadā

SYNONYMS

ākramya-having sat; urasi-on the chest; dakṣasya-of Dakṣa; śita-dhāreṇa-having a sharp blade; hetinā-with a weapon; chindan-cutting; api-even though; tat-that (head); uddhartum-to separate; na aśaknot-was not able; tri-ambakaḥ-Vīrabhadra (who had three eyes); tadā-after this.

Then Vīrabhadra, the giantlike personality, sat on the chest of Dakṣa and tried to separate his head from his body with sharp weapons, but was unsuccessful.

TEXT 23

śastrair astrānvitair evam

anirbhinna-tvacaṁ haraḥ

vismayaṁ param āpanno

dadhyau paśupatiś ciram

SYNONYMS

śastraiḥ-with weapons; astra-anvitaiḥ-with hymns (mantras); evam-thus; anirbhinna-not being cut; tvacam-the skin; haraḥ-Vīrabhadra; vismayam-bewilderment; param-greatest; āpannaḥ-was struck with; dadhyau-thought; paśupatiḥ-Vīrabhadra; ciram-for a long time.

He tried to cut the head of Dakṣa with hymns as well as weapons, but still it was hard to cut even the surface of the skin of Dakṣa's head. Thus Vīrabhadra was exceedingly bewildered.

TEXT 24

dṛṣṭvā saṁjñapanaṁ yogaṁ

paśūnāṁ sa patir makhe

yajamāna-paśoḥ kasya

kāyāt tenāharac chiraḥ

SYNONYMS

dṛṣṭvā-having seen; saṁjñapanam-for the killing of the animals in the sacrifice; yogam-the device; paśūnām-of the animals; saḥ-he (Vīrabhadra); patiḥ-the lord; makhe-in the sacrifice; yajamāna-paśoḥ-who was an animal in the form of the chief of the sacrifice; kasya-of Dakṣa; kāyāt-from the body; tena-by that (device); aharat-severed; śiraḥ-his head.

Then Vīrabhadra saw the wooden device in the sacrificial arena by which the animals were to have been killed. He took the opportunity of this facility to behead Dakṣa.

In this connection it is to be noted that the device used for killing animals in the sacrifice was not designed to facilitate eating their flesh. The killing was specifically intended to give a new life to the sacrificed animal by the power of Vedic mantra. The animals were sacrificed to test the strength of Vedic mantras; yajñas were performed as a test of the mantra. Even in the modern age, tests are executed on animal bodies in the physiology laboratory. Similarly, whether or not the brāhmaṇas were uttering the Vedic hymns correctly was tested by sacrifice in the arena. On the whole, the animals thus sacrificed were not at all the losers. Some old animals would be sacrificed, but in exchange for their old bodies they received other, new bodies. That was the test of Vedic mantras. Vīrabhadra, instead of sacrificing animals with the wooden device, immediately beheaded Dakṣa, to the astonishment of everyone.

TEXT 25

sādhu-vādas tadā teṣāṁ

karma tat tasya paśyatām

bhūta-preta-piśācānāṁ

anyeṣāṁ tad-viparyayaḥ

SYNONYMS

sādhu-vādaḥ-joyful exclamation; tadā-at that time; teṣām-of those (followers of Lord Śiva); karma-action; tat-that; tasya-of him (Vīrabhadra); paśyatām-seeing; bhūta-preta-piśācānām-of the bhūtas (ghosts), pretas and piśācas; anyeṣām-of the others (in the party of Dakṣa); tat-viparyayaḥ-the opposite of that (an exclamation of grief).

Upon seeing the action of Vīrabhadra, the party of Lord Śiva was pleased and cried out joyfully, and all the bhūtas, ghosts and demons that had come made a tumultuous sound. On the other hand, the brāhmaṇas in charge of the sacrifice cried out in grief at the death of Dakṣa.

TEXT 26

juhāvaitac chiras tasmin

dakṣiṇāgnāv amarṣitaḥ

tad-deva-yajanaṁ dagdhvā

prātiṣṭhad guhyakālayam

SYNONYMS

juhāva-sacrificed as an oblation; etat-that; śiraḥ-head; tasmin-in that; dakṣiṇa-agnau-in the sacrificial fire on the southern side; amarṣitaḥ-Vīrabhadra, being greatly angry; tat-of Dakṣa; deva-yajanam-the arrangements for the sacrifice to the demigods; dagdhvā-having set fire; prātiṣṭhat-departed; guhyaka-ālayam-to the abode of the Guhyakas (Kailāsa).

Vīrabhadra then took the head and with great anger threw it into the southern side of the sacrificial fire, offering it as an oblation. In this way the followers of Lord Śiva devastated all the arrangements for sacrifice. After setting fire to the whole arena, they departed for their master's abode, Kailāsa.

Thus end the Bhaktivedanta purports of the Fourth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Frustration of the Sacrifice of Dakṣa."

Chapter Six

Brahmā Satisfies Lord Śiva

TEXTS 1–2

maitreya uvāca

atha deva-gaṇāḥ sarve

rudrānīkaiḥ parājitāḥ

śūla-paṭṭiśa-nistriṁśa-

gadā-parigha-mudgaraiḥ

sañchinna-bhinna-sarvāṅgāḥ

sartvik-sabhyā bhayākulāḥ

svayambhuve namaskṛtya

kārtsnyenaitan nyavedayan

SYNONYMS

maitreyaḥ uvāca-Maitreya said; atha-after this; deva-gaṇāḥ-the demigods; sarve-all; rudra-anīkaiḥ-by the soldiers of Lord Śiva; parājitāḥ-having been defeated; śūla-trident; paṭṭiśa-a sharp-edged spear; nistriṁśa-a sword; gadā-mace; parigha-an iron bludgeon; mudgaraiḥ-a hammerlike weapon; sañchinna-bhinna-sarva-aṅgāḥ-all the limbs wounded; sa-ṛtvik-sabhyāḥ-with all the priests and members of the sacrificial assembly; bhaya-ākulāḥ-with great fear; svayambhuve-unto Lord Brahmā; namaskṛtya-after offering obeisances; kārtsnyena-in detail; etat-the events of Dakṣa's sacrifice; nyavedayan-reported.

All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Śiva and injured by weapons like tridents and swords, approached Lord Brahmā with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.

TEXT 3

upalabhya puraivaitad

bhagavān abja-sambhavaḥ

nārāyaṇaś ca viśvātmā

na kasyādhvaram īyatuḥ

SYNONYMS

upalabhya-knowing; purā-beforehand; eva-certainly; etat-all these events of Dakṣa's sacrifice; bhagavān-the possessor of all opulences; abja-sambhavaḥ-born from a lotus flower (Lord Brahmā); nārāyaṇaḥ-Nārāyaṇa; ca-and; viśva-ātmā-the Supersoul of the entire universe; na-not; kasya-of Dakṣa; adhvaram-to the sacrifice; īyatuḥ-did go.

Both Lord Brahmā and Viṣṇu had already known that such events would occur in the sacrificial arena of Dakṣa, and knowing beforehand, they did not go to the sacrifice.

As stated in Bhagavad-gītā (7.26), vedāhaṁ samatītāni vartamānāni cārjuna. The Lord says, "I know everything that has happened in the past and is going to happen in the future." Lord Viṣṇu is omniscient, and He therefore knew what would happen at Dakṣa's sacrificial arena. For this reason neither Nārāyaṇa nor Lord Brahmā attended the great sacrifice performed by Dakṣa.

TEXT 4

tad ākarṇya vibhuḥ prāha

tejīyasi kṛtāgasi

kṣemāya tatra sā bhūyān

na prāyeṇa bubhūṣatām

SYNONYMS

tat-the events related by the demigods and the others; ākarṇya-after hearing; vibhuḥ-Lord Brahmā; prāha-replied; tejīyasi-a great personality; kṛta-āgasi-has been offended; kṣemāya-for your happiness; tatra-in that way; sā-that; bhūyāt na-is not conducive; prāyeṇa-generally; bubhūṣatām-desire to exist.

When Lord Brahmā heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way.

Lord Brahmā explained to the demigods that although Dakṣa wanted to enjoy the results of fruitive sacrificial activities, it is not possible to enjoy when one offends a great personality like Lord Śiva. It was good for Dakṣa to have died in the fight because if he had lived he would have committed such offenses at the lotus feet of great personalities again and again. According to Manu's law, when a person commits murder, punishment is beneficial for him because if he is not killed he might commit more and more murders and therefore be entangled in his future lives for having killed so many persons. Therefore the king's punishment of a murderer is appropriate. lf those who are extremely offensive are killed by the grace of the Lord, that is good for them. ln other words, Lord Brahmā explained to the demigods that it was good for Dakṣa to have been killed.

TEXT 5

athāpi yūyaṁ kṛta-kilbiṣā bhavaṁ

ye barhiṣo bhāga-bhājaṁ parāduḥ

prasādayadhvaṁ pariśuddha-cetasā

kṣipra-prasādaṁ pragṛhītāṅghri-padmam

SYNONYMS

atha api-still; yūyam-all of you; kṛta-kilbiṣāḥ-having committed offenses; bhavam-Lord Śiva; ye-all of you; barhiṣaḥ-of the sacrifice; bhāga-bhājam-entitled to a share; parāduḥ-have excluded; prasādayadhvam-all of you should satisfy; pariśuddha-cetasā-without mental reservations; kṣipra-prasādam-quick mercy; pragṛhīta-aṅghri-padmam-his lotus feet having been taken shelter of.

You have excluded Lord Śiva from taking part in the sacrificial results, and therefore you are all offenders at his lotus feet. Still, if you go without mental reservations and surrender unto him and fall down at his lotus feet, he will be very pleased.

Lord Śiva is also called Āśutoṣa. Āśu means "very soon," and toṣa means "to become satisfied." The demigods were advised to go to Lord Śiva and beg his pardon, and because he is very easily pleased, it was certain that their purpose would be served. Lord Brahmā knew the mind of Lord Śiva very well, and he was confident that the demigods, who were offenders at his lotus feet, could mitigate their offenses by going to him and surrendering without reservation.

TEXT 6

āśāsānā jīvitam adhvarasya

lokaḥ sa-pālaḥ kupite na yasmin

tam āśu devaṁ priyayā vihīnaṁ

kṣamāpayadhvaṁ hṛdi viddhaṁ duruktaiḥ

SYNONYMS

āśāsānāḥ-wishing to ask; jīvitam-for the duration; adhvarasya-of the sacrifice; lokaḥ-all the planets; sa-pālaḥ-with their controllers; kupite-when angered; na-not; yasmin-whom; tam-that; āśu-at once; devam-Lord Śiva; priyayā-of his dear wife; vihīnam-having been deprived; kṣamāpayadhvam-beg his pardon; hṛdi-in his heart; viddham-very much afflicted; duruktaiḥ-by unkind words.

Lord Brahmā also advised them that Lord Śiva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord Śiva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Dakṣa. Under the circumstances, Lord Brahmā suggested, it would behoove them to go at once and beg his pardon.

TEXT 7

nāhaṁ na yajño na ca yūyam anye

ye deha-bhājo munayaś ca tattvam

viduḥ pramāṇaṁ bala-vīryayor vā

yasyātma-tantrasya ka upāyaṁ vidhitset

SYNONYMS

na-not; aham-I; na-nor; yajñaḥ-Indra; na-nor; ca-and; yūyam-all of you; anye-others; ye-who; deha-bhājaḥ-of those who bear material bodies; munayaḥ-the sages; ca-and; tattvam-the truth; viduḥ-know; pramāṇam-the extent; bala-vīryayoḥ-of the strength and power; vā-or; yasya-of Lord Śiva; ātma-tantrasya-of Lord Śiva, who is self-dependent; kaḥ-what; upāyam-means; vidhitset-should wish to devise.

Lord Brahmā said that no one, not even himself, Indra, all the members assembled in the sacrificial arena, or all the sages, could know how powerful Lord Śiva is. Under the circumstances, who would dare to commit an offense at his lotus feet?.

After Lord Brahmā advised the demigods to go to Lord Śiva and beg his pardon, it was suggested how he should be satisfied and how the matter should be placed before him. Brahmā also asserted that none of the conditioned souls, including himself and all the demigods, could know how to satisfy Lord Śiva. But he said, "It is known that he is very easily satisfied, so let us try to satisfy him by falling at his lotus feet."

Actually the position of the subordinate is always to surrender to the Supreme. That is the instruction of Bhagavad-gītā. The Lord asks everyone to give up all kinds of concocted occupations and simply surrender unto Him. That will protect the conditioned souls from all sinful reactions. Similarly, in this case Brahmā also suggested that they go and surrender unto the lotus feet of Lord Śiva, for since he is very kind and easily satisfied, this action would prove effective.

TEXT 8

sa ittham ādiśya surān ajas tu taiḥ

samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ

yayau sva-dhiṣṇyān nilayaṁ pura-dviṣaḥ

kailāsam adri-pravaraṁ priyaṁ prabhoḥ

SYNONYMS

saḥ-he (Brahmā); ittham-thus; ādiśya-after instructing; surān-the demigods; ajaḥ-Lord Brahmā; tu-then; taiḥ-those; samanvitaḥ-followed; pitṛbhiḥ-by the Pitās; sa-prajeśaiḥ-along with the lords of the living entities; yayau-went; sva-dhiṣṇyāt-from his own place; nilayam-the abode; pura-dviṣaḥ-of Lord Śiva; kailāsam-Kailāsa; adri-pravaram-the best among mountains; priyam-dear; prabhoḥ-of the lord (Śiva).

After thus instructing all the demigods, the Pitās and the lords of the living entities, Lord Brahmā took them with him and left for the abode of Lord Śiva, known as the Kailāsa Hill.

The abode of Lord Śiva, which is known as Kailāsa, is described in the fourteen verses which follow.

TEXT 9

janmauṣadhi-tapo-mantra-

yoga-siddhair naretaraiḥ

juṣṭaṁ kinnara-gandharvair

apsarobhir vṛtaṁ sadā

SYNONYMS

janma-birth; auṣadhi-herbs; tapaḥ-austerity; mantra-Vedic hymns; yoga-mystic yoga practices; siddhaiḥ-with perfected beings; nara-itaraiḥ-by demigods; juṣṭam-enjoyed; kinnara-gandharvaiḥ-by Kinnaras and Gandharvas; apsarobhiḥ-by Apsarās; vṛtam-full of; sadā-always.

The abode known as Kailāsa is full of different herbs and vegetables, and it is sanctified by Vedic hymns and mystic yoga practice. Thus the residents of that abode are demigods by birth and have all mystic powers. Besides them there are other human beings, who are known as Kinnaras and Gandharvas and are accompanied by their beautiful wives, who are known as Apsarās, or angels.

TEXT 10

nānā-maṇimayaiḥ śṛṅgair

nānā-dhātu-vicitritaiḥ

nānā-druma-latā-gulmair

nānā-mṛga-gaṇāvṛtaiḥ

SYNONYMS

nānā-different kinds; maṇi-jewels; mayaiḥ-made of; śṛṅgaiḥ-with the peaks; nānā-dhātu-vicitritaiḥ-decorated with various minerals; nānā-various; druma-trees; latā-creepers; gulmaiḥ-plants; nānā-various; mṛga-gaṇa-by groups of deer; āvṛtaiḥ-inhabited by.

Kailāsa is full of mountains filled with all kinds of valuable jewels and minerals and surrounded by all varieties of valuable trees and plants. The top of the hill is nicely decorated by various types of deer.

TEXT 11

nānāmala-prasravaṇair

nānā-kandara-sānubhiḥ

ramaṇaṁ viharantīnāṁ

ramaṇaiḥ siddha-yoṣitām

SYNONYMS

nānā-various; amala-transparent; prasravaṇaiḥ-with waterfalls; nānā-various; kandara-caves; sānubhiḥ-with summits; ramaṇam-giving pleasure; viharantīnām-sporting; ramaṇaiḥ-with their lovers; siddha-yoṣitām-of the damsels of the mystics.

There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found.

TEXT 12

mayūra-kekābhirutaṁ

madāndhāli-vimūrcchitam

plāvitai rakta-kaṇṭhānāṁ

kūjitaiś ca patattriṇām

SYNONYMS

mayūra-peacocks; kekā-with the cries; abhirutam-resounding; mada-by intoxication; andha-blinded; ali-by the bees; vimūrcchitam-resounded; plāvitaiḥ-with the singing; rakta-kaṇṭhānām-of the cuckoos; kūjitaiḥ-with the whispering; ca-and; patattriṇām-of other birds.

On Kailāsa Hill there is always the rhythmical sound of the peacocks' sweet vibrations and the bees' humming. Cuckoos are always singing, and other birds whisper amongst themselves.

TEXT 13

āhvayantam ivoddhastair

dvijān kāma-dughair drumaiḥ

vrajantam iva mātaṅgair

gṛṇantam iva nirjharaiḥ

SYNONYMS

āhvayantam-calling; iva-as if; ut-hastaiḥ-with upraised hands (branches); dvijān-the birds; kāma-dughaiḥ-yielding desires; drumaiḥ-with trees; vrajantam-moving; iva-as if; mātaṅgaiḥ-by elephants; gṛṇantam-resounding; iva-as if; nirjharaiḥ-by the waterfalls.

There are tall trees with straight branches that appear to call the sweet birds, and when herds of elephants pass through the hills, it appears that the Kailāsa Hill moves with them. When the waterfalls resound, it appears that Kailāsa Hill does also.

TEXTS 14–15

mandāraiḥ pārijātaiś ca

saralaiś copaśobhitam

tamālaiḥ śāla-tālaiś ca

kovidārāsanārjunaiḥ

cūtaiḥ kadambair nīpaiś ca

nāga-punnāga-campakaiḥ

pāṭalāśoka-bakulaiḥ

kundaiḥ kurabakair api

SYNONYMS

mandāraiḥ-with mandāras; pārijātaiḥ-with pārijātas; ca-and; saralaiḥ-with saralas; ca-and; upaśobhitam-decorated; tamālaiḥ-with tamāla trees; śāla-tālaiḥ-with śālas and tālas; ca-and; kovidāra-āsana-arjunaiḥ-kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas); cūtaiḥ-with cūtas (a species of mango); kadambaiḥ-with kadambas; nīpaiḥ-with nīpas (dhūli-kadambas); ca-and; nāga-punnāga-campakaiḥ-with nāgas, punnāgas and campakas; pāṭala-aśoka-bakulaiḥ-with pāṭalas, aśokas and bakulas; kundaiḥ-with kundas; kurabakaiḥ-with kurabakas; api-also.

The whole of Kailāsa Hill is decorated with various kinds of trees, of which the following names may be mentioned: mandāra, pārijāta, sarala, tamāla, tāla, kovidāra, āsana, arjuna, āmra-jāti (mango), kadamba, dhūli-kadamba, nāga, punnāga, campaka, pāṭala, aśoka, bakula, kunda and kurabaka. The entire hill is decorated with such trees, which produce flowers with fragrant aromas.

TEXT 16

svarṇārṇa-śata-patraiś ca

vara-reṇuka-jātibhiḥ

kubjakair mallikābhiś ca

mādhavībhiś ca maṇḍitam

SYNONYMS

svarṇārṇa-golden colored; śata-patraiḥ-with lotuses; ca-and; vara-reṇuka-jātibhiḥ-with varas, reṇukas and mālatīs; kubjakaiḥ-with kubjakas; mallikābhiḥ-with mallikās; ca-and; mādhavībhiḥ-with mādhavīs; ca-and; maṇḍitam-decorated.

There are other trees also which decorate the hill, such as the golden lotus flower, the cinnamon tree, mālatī, kubja, mallikā and mādhavī.

TEXT 17

panasodumbarāśvattha-

plakṣa-nyagrodha-hiṅgubhiḥ

bhūrjair oṣadhibhiḥ pūgai

rājapūgaiś ca jambubhiḥ

SYNONYMS

panasa-udumbara-aśvattha-plakṣa-nyagrodha-hiṅgubhiḥ-with panasas (jackfruit trees), udumbaras, aśvatthas, plakṣas, nyagrodhas and trees producing asafoetida; bhūrjaiḥ-with bhūrjas; oṣadhibhiḥ-with betel nut trees; pūgaiḥ-with pūgas; rājapūgaiḥ-with rājapūgas; ca-and; jambubhiḥ-with jambus.

Kailāsa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plakṣas, nyagrodhas and trees producing asafoetida. Also there are trees of betel nuts and bhūrja-patra, as well as rājapūga, blackberries and similar other trees.

TEXT 18

kharjūrāmrātakāmrādyaiḥ

priyāla-madhukeṅgudaiḥ

druma-jātibhir anyaiś ca

rājitaṁ veṇu-kīcakaiḥ

SYNONYMS

kharjūra-āmrātaka-āmra-ādyaiḥ-with kharjūras, āmrātakas, āmras and others; priyāla-madhuka-iṅgudaiḥ-with priyālas, madhukas and iṅgudas; druma-jātibhiḥ-with varieties of trees; anyaiḥ-other; ca-and; rājitam-decorated; veṇu-kīcakaiḥ-with veṇus (bamboos) and kīcakas (hollow bamboos).

There are mango trees, priyāla, madhuka and iṅguda. Besides these there are other trees, like thin bamboos, kīcaka and varieties of other bamboo trees, all decorating the tract of Kailāsa Hill.

TEXTS 19–20

kumudotpala-kahlāra-

śatapatra-vanarddhibhiḥ

nalinīṣu kalaṁ kūjat-

khaga-vṛndopaśobhitam

mṛgaiḥ śākhāmṛgaiḥ kroḍair

mṛgendrair ṛkṣa-śalyakaiḥ

gavayaiḥ śarabhair vyāghrai

rurubhir mahiṣādibhiḥ

SYNONYMS

kumuda-kumuda; utpala-utpala; kahlāra-kahlāra; śatapatra-lotuses; vana-forest; ṛddhibhiḥ-being covered with; nalinīṣu-in the lakes; kalam-very sweetly; kūjat-whispering; khaga-of birds; vṛnda-groups; upaśobhitam-decorated with; mṛgaiḥ-with deer; śākhā-mṛgaiḥ-with monkeys; kroḍaiḥ-with boars; mṛga-indraiḥ-with lions; ṛkṣa-śalyakaiḥ-with ṛkṣas and śalyakas; gavayaiḥ-with forest cows; śarabhaiḥ-with forest asses; vyāghraiḥ-with tigers; rurubhiḥ-with small deer; mahiṣa-ādibhiḥ-with buffalo, etc.

There are different kinds of lotus flowers, such as kumuda, utpala and śatapatra. The forest appears to be a decorated garden, and the small lakes are full of various kinds of birds who whisper very sweetly. There are many kinds of other animals also, like deer, monkeys, boars, lions, ṛkṣas, śalyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives.

TEXT 21

karṇāntraikapadāśvāsyair

nirjuṣṭaṁ vṛka-nābhibhiḥ

kadalī-khaṇḍa-saṁruddha-

nalinī-pulina-śriyam

SYNONYMS

karṇāntra-by the karṇāntra; ekapada-the ekapada; aśvāsyaiḥ-by the aśvāsya; nirjuṣṭam-fully enjoyed; vṛka-nābhibhiḥ-by the vṛka and nābhi, or kastūrī deer; kadalī-of banana trees; khaṇḍa-with groups; saṁruddha-covered; nalinī-of small lakes filled with lotus flowers; pulina-with the sandy banks; śriyam-very beautiful.

There are varieties of deer, such as karṇāntra, ekapada, aśvāsya, vṛka and kastūrī, the deer which bears musk. Besides the deer there are many banana trees which decorate the small hillside lakes very nicely.

TEXT 22

paryastaṁ nandayā satyāḥ

snāna-puṇyatarodayā

vilokya bhūteśa-giriṁ

vibudhā vismayaṁ yayuḥ

SYNONYMS

paryastam-surrounded; nandayā-by the Nandā; satyāḥ-of Satī; snāna-by the bathing; puṇya-tara-especially flavored; udayā-with water; vilokya-after seeing; bhūta-īśa-of Bhūteśa (the lord of the ghosts, Lord Śiva); girim-the mountain; vibudhāḥ-the demigods; vismayam-wonder; yayuḥ-obtained.

There is a small lake named Alakanandā in which Satī used to take her bath, and that lake is especially auspicious. All the demigods, after seeing the specific beauty of Kailāsa Hill, were struck with wonder at the great opulence to be found there.

According to the commentary called Śrī-Bhāgavata-candra-candrikā, the water in which Satī used to bathe was Ganges water. In other words, the Ganges flowed through the Kailāsa-parvata. There is every possibility of accepting such a statement because Ganges water also flows from the hair of Lord Śiva. Since Ganges water rests on the head of Lord Śiva and then flows to the other parts of the universe, it is quite possible that the water in which Satī bathed, which was certainly very nicely scented, was Ganges water.

TEXT 23

dadṛśus tatra te ramyām

alakāṁ nāma vai purīm

vanaṁ saugandhikaṁ cāpi

yatra tan-nāma paṅkajam

SYNONYMS

dadṛśuḥ-saw; tatra-there (in Kailāsa); te-they (the demigods); ramyām-very attractive; alakām-Alakā; nāma-known as; vai-indeed; purīm-abode; vanam-forest; saugandhikam-Saugandhika; ca-and; api-even; yatra-in which place; tat-nāma-known by that name; paṅkajam-species of lotus flowers.

Thus the demigods saw the wonderfully beautiful region known as Alakā in the forest known as Saugandhika, which means "full of fragrance." The forest is known as Saugandhika because of its abundance of lotus flowers.

Sometimes Alakā is known as Alakā-purī, which is also the name of the abode of Kuvera. Kuvera's abode, however, cannot be seen from Kailāsa. Therefore the region of Alakā referred to here is different from the Alakā-purī of Kuvera. According to Vīrarāghava Ācārya, alakā means "uncommonly beautiful." In the region of Alakā the demigods saw, there is a type of lotus flower known as Saugandhika that distributes an especially fragrant scent.

TEXT 24

nandā cālakanandā ca

saritau bāhyataḥ puraḥ

tīrthapāda-padāmbhoja-

rajasātīva pāvane

SYNONYMS

nandā-the Nandā; ca-and; alakanandā-the Alakanandā; ca-and; saritau-two rivers; bāhyataḥ-outside; puraḥ-from the city; tīrtha-pāda-of the Supreme Personality of Godhead; pada-ambhoja-of the lotus feet; rajasā-by the dust; atīva-exceedingly; pāvane-sanctified.

They also saw the two rivers named Nandā and Alakanandā. These two rivers are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead, Govinda.

TEXT 25

yayoḥ sura-striyaḥ kṣattar

avaruhya sva-dhiṣṇyataḥ

krīḍanti puṁsaḥ siñcantyo

vigāhya rati-karśitāḥ

SYNONYMS

yayoḥ-in both of which (rivers); sura-striyaḥ-the celestial damsels along with their husbands; kṣattaḥ-O Vidura; avaruhya-descending; sva-dhiṣṇyataḥ-from their own airplanes; krīḍanti-they play; puṁsaḥ-their husbands; siñcantyaḥ-sprinkling with water; vigāhya-after entering (the water); rati-karśitāḥ-whose enjoyment has become diminished.

My dear Kṣattā, Vidura, the celestial damsels come down to those rivers in their airplanes with their husbands, and after sexual enjoyment, they enter the water and enjoy sprinkling their husbands with water.

It is understood that even the damsels of the heavenly planets are polluted by thoughts of sex enjoyment, and therefore they come in airplanes to bathe in the rivers Nandā and Alakanandā. It is significant that these rivers, Nandā and Alakanandā, are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead. In other words, just as the Ganges is sacred because its water emanates from the toes of the Supreme Personality of Godhead, Nārāyaṇa, so whenever water or anything is in touch with devotional service to the Supreme Personality of Godhead, it is purified and spiritualized. The rules and regulations of devotional service are based on this principle: anything in touch with the lotus feet of the Lord is immediately freed from all material contamination.

The damsels of the heavenly planets, polluted by thoughts of sex life, come down to bathe in the sanctified rivers and enjoy sprinkling water on their husbands. Two words are very significant in this connection. Rati-karśitāḥ means that the damsels become morose after sex enjoyment. Although they accept sex enjoyment as a bodily demand, afterwards they are not happy.

Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here as Tīrthapāda. Tīrtha means "sanctified place," and pāda means "the lotus feet of the Lord." People go to a sanctified place to free themselves from all sinful reactions. In other words, those who are devoted to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, automatically become sanctified. The Lord's lotus feet are called tīrtha-pāda because under their protection there are hundreds and thousands of saintly persons who sanctify the sacred places of pilgrimage. Śrīla Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya Vaiṣṇava-sampradāya, advises us not to travel to different places of pilgrimage. Undoubtedly it is troublesome to go from one place to another, but one who is intelligent can take shelter of the lotus feet of Govinda and thereby be automatically sanctified as the result of his pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is called tīrtha-pāda; he does not need to travel on various pilgrimages, for he can enjoy all the benefits of such travel simply by engaging in the service of the lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus feet of the Lord, can create sacred places in any part of the world where he decides to remain. Tīrthī-kurvanti tīrthāni (Bhāg. 1.13.10). The places are sanctified due to the presence of pure devotees; any place automatically becomes a place of pilgrimage if either the Lord or His pure devotee remains or resides there. In other words, such a pure devotee, who is engaged one hundred percent in the service of the Lord, can remain anywhere in the universe, and that part of the universe immediately becomes a sacred place where he can peacefully render service to the Lord as the Lord desires.

TEXT 26

yayos tat-snāna-vibhraṣṭa-

nava-kuṅkuma-piñjaram

vitṛṣo 'pi pibanty ambhaḥ

pāyayanto gajā gajīḥ

SYNONYMS

yayoḥ-in both of which rivers; tat-snāna-by the bathing of them (the damsels of the heavenly planets); vibhraṣṭa-fallen off; nava-fresh; kuṅkuma-with kuṅkuma powder; piñjaram-yellow; vitṛṣaḥ-not being thirsty; api-even; pibanti-drink; ambhaḥ-the water; pāyayantaḥ-causing to drink; gajāḥ-the elephants; gajīḥ-the female elephants.

After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kuṅkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty.

TEXT 27

tāra-hema-mahāratna-

vimāna-śata-saṅkulām

juṣṭāṁ puṇyajana-strībhir

yathā khaṁ sataḍid-ghanam

SYNONYMS

tāra-hema-of pearls and gold; mahā-ratna-valuable jewels; vimāna-of airplanes; śata-with hundreds; saṅkulām-crowded; juṣṭām-occupied, enjoyed; puṇyajana-strībhiḥ-by the wives of the Yakṣas; yathā-as; kham-the sky; sa-taḍit-ghanam-with the lightning and the clouds.

The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning.

The airplanes described in this verse are different from the airplanes of which we have experience. In the Śrīmad-Bhāgavatam and all the Vedic literatures, there are many descriptions of vimāna, which means "airplanes." On different planets there are different kinds of airplanes. On this gross planet earth, there are airplanes run by machine, but on other planets the airplanes are run not by machine but by mantric hymns. They are also used especially for enjoyment by the denizens of the heavenly planets so that they can go from one planet to another. On other planets which are called Siddhalokas, the denizens can travel from one planet to another without airplanes. The beautiful airplanes from the heavenly planets are compared here to the sky because they fly in the sky; the passengers are compared to the clouds. The beautiful damsels, the wives of the denizens of the heavenly planets, are compared to lightning. In summation, the airplanes with their passengers which came from higher planets to Kailāsa were very pleasant to look at.

TEXT 28

hitvā yakṣeśvara-purīṁ

vanaṁ saugandhikaṁ ca tat

drumaiḥ kāma-dughair hṛdyaṁ

citra-mālya-phala-cchadaiḥ

SYNONYMS

hitvā-passing over; yakṣa-īśvara-the lord of the Yakṣas (Kuvera); purīm-the abode; vanam-the forest; saugandhikam-named Saugandhika; ca-and; tat-that; drumaiḥ-with trees; kāma-dughaiḥ-yielding desires; hṛdyam-attractive; citra-variegated; mālya-flowers; phala-fruits; chadaiḥ-leaves.

While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yakṣeśvara.

Yakṣeśvara is also known as Kuvera, and he is the treasurer of the demigods. In the descriptions of him in Vedic literature, it is stated that he is fabulously rich. It appears from these verses that Kailāsa is situated near the residential quarters of Kuvera. It is also stated here that the forest was full of desire trees. In Brahma-saṁhitā we learn about the desire tree which is found in the spiritual world, especially in Kṛṣṇaloka, the abode of Lord Kṛṣṇa. We learn here that such desire trees are also found in Kailāsa, the residence of Lord Śiva, by the grace of Kṛṣṇa. It thus appears that Kailāsa has a special significance; it is almost like the residence of Lord Kṛṣṇa.

TEXT 29

rakta-kaṇṭha-khagānīka-

svara-maṇḍita-ṣaṭpadam

kalahaṁsa-kula-preṣṭhaṁ

kharadaṇḍa-jalāśayam

SYNONYMS

rakta-reddish; kaṇṭha-necks; khaga-anīka-of many birds; svara-with the sweet sounds; maṇḍita-decorated; ṣaṭ-padam-bees; kalahaṁsa-kula-of groups of swans; preṣṭham-very dear; khara-daṇḍa-lotus flowers; jala-āśayam-lakes.

In that celestial forest there were many birds whose necks were colored reddish and whose sweet sounds mixed with the humming of the bees. The lakes were abundantly decorated with crying swans as well as strong-stemmed lotus flowers.

The beauty of the forest was intensified by the presence of various lakes. It is described herein that the lakes were decorated with lotus flowers and with swans who played and sang with the birds and the humming bees. Considering all these attributes, one can imagine how beautiful this spot was and how much the demigods passing through enjoyed the atmosphere. There are many paths and beautiful spots created by man on this planet earth, but none of them can surpass those of Kailāsa, as they are described in these verses.

TEXT 30

vana-kuñjara-saṅghṛṣṭa-

haricandana-vāyunā

adhi puṇyajana-strīṇāṁ

muhur unmathayan manaḥ

SYNONYMS

vana-kuñjara-by wild elephants; saṅghṛṣṭa-rubbed against; haricandana-the sandalwood trees; vāyunā-by the breeze; adhi-further; puṇyajana-strīṇām-of the wives of the Yakṣas; muhuḥ-again and again; unmathayat-agitating; manaḥ-the minds.

All these atmospheric influences unsettled the forest elephants who flocked together in the sandalwood forest, and the blowing wind agitated the minds of the damsels there for further sexual enjoyment.

Whenever there is a nice atmosphere in the material world, immediately there is an awakening of the sexual appetite in the minds of materialistic persons. This tendency is present everywhere within this material world, not only on this earth but in higher planetary systems as well. In complete contrast with the influence of this atmosphere on the minds of the living entities within the material world is the description of the spiritual world. The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuṇṭha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuṇṭha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gītā (2.59), paraṁ dṛṣṭvā nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant.

TEXT 31

vaidūrya-kṛta-sopānā

vāpya utpala-mālinīḥ

prāptaṁ kimpuruṣair dṛṣṭvā

ta ārād dadṛśur vaṭam

SYNONYMS

vaidūrya-kṛta-made of vaidūrya; sopānāḥ-staircases; vāpyaḥ-lakes; utpala-of lotus flowers; mālinīḥ-containing rows; prāptam-inhabited; kimpuruṣaiḥ-by the Kimpuruṣas; dṛṣṭvā-after seeing; te-those demigods; ārāt-not far away; dadṛśuḥ-saw; vaṭam-a banyan tree.

They also saw that the bathing ghāṭas and their staircases were made of vaidūrya-maṇi. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree.

TEXT 32

sa yojana-śatotsedhaḥ

pādona-viṭapāyataḥ

paryak-kṛtācala-cchāyo

nirnīḍas tāpa-varjitaḥ

SYNONYMS

saḥ-that banyan tree; yojana-śata-one hundred yojanas (eight hundred miles); utsedhaḥ-height; pāda-ūna-less by a quarter (six hundred miles); viṭapa-by the branches; āyataḥ-spread out; paryak-all around; kṛta-made; acala-unshaken; chāyaḥ-the shadow; nirnīḍaḥ-without bird nests; tāpa-varjitaḥ-without heat.

That banyan tree was eight hundred miles high, and its branches spread over six hundred miles around. The tree cast a fine shade which permanently cooled the temperature, yet there was no noise of birds.

Generally, in every tree there are bird nests, and the birds congregate in the evening and create noise. But it appears that this banyan tree was devoid of nests, and therefore it was calm, quiet and peaceful. There were no disturbances from noise or heat, and therefore this place was just suitable for meditation.

TEXT 33

tasmin mahā-yogamaye

mumukṣu-śaraṇe surāḥ

dadṛśuḥ śivam āsīnaṁ

tyaktāmarṣam ivāntakam

SYNONYMS

tasmin-under that tree; mahā-yoga-maye-having many sages engaged in meditation on the Supreme; mumukṣu-of those who desire liberation; śaraṇe-the shelter; surāḥ-the demigods; dadṛśuḥ-saw; śivam-Lord Śiva; āsīnam-seated; tyakta-amarṣam-having given up anger; iva-as; antakam-eternal time.

The demigods saw Lord Śiva sitting under that tree, which was competent to give perfection to mystic yogīs and deliver all people. As grave as time eternal, he appeared to have given up all anger.

In this verse the word mahā-yogamaye is very significant. Yoga means meditation on the Supreme Personality of Godhead, and mahā-yoga means those who engage in the devotional service of Viṣṇu. Meditation means remembering, smaraṇam. There are nine different kinds of devotional service, of which smaraṇam is one process; the yogī remembers the form of Viṣṇu within his heart. Thus there were many devotees engaged in meditation on Lord Viṣṇu under the big banyan tree.

The Sanskrit word mahā is derived from the affix mahat. This affix is used when there is a great number or quantity, so mahā-yoga indicates that there were many great yogīs and devotees meditating on the form of Lord Viṣṇu. Generally such meditators are desirous of liberation from material bondage, and they are promoted to the spiritual world, to one of the Vaikuṇṭhas. Liberation means freedom from material bondage or nescience. ln the material world we are suffering life after life because of our bodily identification, and liberation is freedom from that miserable condition of life.

TEXT 34

sanandanādyair mahā-siddhaiḥ

śāntaiḥ saṁśānta-vigraham

upāsyamānaṁ sakhyā ca

bhartrā guhyaka-rakṣasām

SYNONYMS

sanandana-ādyaiḥ-the four Kumāras, headed by Sanandana; mahā-siddhaiḥ-liberated souls; śāntaiḥ-saintly; saṁśānta-vigraham-the grave and saintly Lord Śiva; upāsyamānam-was being praised; sakhyā-by Kuvera; ca-and; bhartrā-by the master; guhyaka-rakṣasām-of the Guhyakas and the Rākṣasas.

Lord Śiva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumāras, who were already liberated souls. Lord Śiva was grave and saintly.

The personalities sitting with Lord Śiva are significant because the four Kumāras were liberated from birth. It may be remembered that after their birth these Kumāras were requested by their father to get married and beget children in order to increase the population of the newly created universe. But they refused, and at that time Lord Brahmā was angry. In that angry mood, Rudra, or Lord Śiva, was born. Thus they were intimately related. Kuvera, the treasurer of the demigods, is fabulously rich. Thus Lord Śiva's association with the Kumāras and Kuvera indicates that he has all transcendental and material opulences. Actually, he is the qualitative incarnation of the Supreme Lord; therefore his position is very exalted.

TEXT 35

vidyā-tapo-yoga-patham

āsthitaṁ tam adhīśvaram

carantaṁ viśva-suhṛdaṁ

vātsalyāl loka-maṅgalam

SYNONYMS

vidyā-knowledge; tapaḥ-austerity; yoga-patham-the path of devotional service; āsthitam-situated; tam-him (Lord Śiva); adhīśvaram-the master of the senses; carantam-performing (austerity, etc.); viśva-suhṛdam-the friend of the whole world; vātsalyāt-out of full affection; loka-maṅgalam-auspicious for everyone.

The demigods saw Lord Śiva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.

Lord Śiva is full of wisdom and tapasya, austerity. One who knows the modes of work is understood to be situated on the path of devotional service to the Supreme Personality of Godhead. One cannot serve the Supreme Personality of Godhead unless one has achieved full perfectional knowledge in the ways and means of performing devotional service.

Lord Śiva is described here as adhīśvara. Īśvara means "controller," and adhīśvara means particularly "controller of the senses." Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Śiva is the emblem of such perfection, and therefore in the scriptures it is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is a Vaiṣṇava. Lord Śiva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-maṅgala, good fortune personified for all conditioned souls.

TEXT 36

liṅgaṁ ca tāpasābhīṣṭaṁ

bhasma-daṇḍa-jaṭājinam

aṅgena sandhyābhra-rucā

candra-lekhāṁ ca bibhratam

SYNONYMS

liṅgam-symptom; ca-and; tāpasa-abhīṣṭam-desired by Śaivite ascetics; bhasma-ashes; daṇḍa-staff; jaṭā-matted hair; ajinam-antelope skin; aṅgena-with his body; sandhyā-ābhra-reddish; rucā-colored; candra-lekhām-the crest of a half-moon; ca-and; bibhratam-bearing.

He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation.

Lord Śiva's symptoms of austerity are not exactly those of a Vaiṣṇava. Lord Śiva is certainly the number one Vaiṣṇava, but he exhibits a feature for a particular class of men who cannot follow the Vaiṣṇava principles. The Śaivites, the devotees of Lord Śiva, generally dress like Lord Śiva, and sometimes they indulge in smoking and taking intoxicants. Such practices are never accepted by the followers of Vaiṣṇava rituals.

TEXT 37

upaviṣṭaṁ darbhamayyāṁ

bṛsyāṁ brahma sanātanam

nāradāya pravocantaṁ

pṛcchate śṛṇvatāṁ satām

SYNONYMS

upaviṣṭam-seated; darbha-mayyām-made of darbha, straw; bṛsyām-on a mattress; brahma-the Absolute Truth; sanātanam-the eternal; nāradāya-unto Nārada; pravocantam-speaking; pṛcchate-asking; śṛṇvatām-listening; satām-of the great sages.

He was seated on a straw mattress and speaking to all present, including the great sage Nārada, to whom he specifically spoke about the Absolute Truth.

The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth. In this verse it is specifically mentioned that he was speaking to the great sage Nārada, a celebrated devotee. Nārada was asking Lord Śiva about devotional service, and Śiva, being the topmost Vaiṣṇava, was instructing him. ln other words, Lord Śiva and Nārada were discussing the knowledge of the Veda, but it is to be understood that the subject matter was devotional service. Another point in this connection is that Lord Śiva is the supreme instructor and the great sage Nārada is the supreme audience. Therefore, the supreme subject matter of Vedic knowledge is bhakti, or devotional service.

TEXT 38

kṛtvorau dakṣiṇe savyaṁ

pāda-padmaṁ ca jānuni

bāhuṁ prakoṣṭhe 'kṣa-mālām

āsīnaṁ tarka-mudrayā

SYNONYMS

kṛtvā-having placed; ūrau-thigh; dakṣiṇe-at the right; savyam-the left; pāda-padmam-lotus feet; ca-and; jānuni-on his knee; bāhum-hand; prakoṣṭhe-in the end of the right hand; akṣa-mālām-rudrākṣa beads; āsīnam-sitting; tarka-mudrayā-with the mudrā of argument.

His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudrākṣa beads. This sitting posture is called vīrāsana. He sat in the vīrāsana posture, and his finger was in the mode of argument.

The sitting posture described herein is called vīrāsana according to the system of aṣṭāṅga-yoga performances. In the performance of yoga there are eight divisions, such as yama and niyama-controlling, following the rules and regulations, then practicing the sitting postures, etc. Besides vīrāsana there are other sitting postures, such as padmāsana and siddhāsana. Practice of these āsanas without elevating oneself to the position of realizing the Supersoul, Viṣṇu, is not the perfectional stage of yoga. Lord Śiva is called yogīśvara, the master of all yogīs, and Kṛṣṇa is also called yogeśvara. Yogīśvara indicates that no one can surpass the yoga practice of Lord Śiva, and yogeśvara indicates that no one can surpass the yogic perfection of Kṛṣṇa. Another significant word is tarka-mudrā. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation.

TEXT 39

taṁ brahma-nirvāṇa-samādhim āśritaṁ

vyupāśritaṁ giriśaṁ yoga-kakṣām

sa-loka-pālā munayo manūnām

ādyaṁ manuṁ prāñjalayaḥ praṇemuḥ

SYNONYMS

tam-him (Lord Śiva); brahma-nirvāṇa-in brahmānanda; samādhim-in trance; āśritam-absorbed; vyupāśritam-leaning on; giriśam-Lord Śiva; yoga-kakṣām-having his left knee firmly fixed with a knotted cloth; sa-loka-pālāḥ-along with the demigods (headed by Indra); munayaḥ-the sages; manūnām-of all thinkers; ādyam-the chief; manum-thinker; prāñjalayaḥ-with folded palms; praṇemuḥ-offered respectful obeisances.

All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Śiva with folded hands. Lord Śiva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.

In this verse the word brahmānanda is significant. This brahmānanda, or brahma-nirvāṇa, is explained by Prahlāda Mahārāja. When one is completely absorbed in the adhokṣaja, the Supreme Personality of Godhead, who is beyond the sense perception of materialistic persons, one is situated in brahmānanda.

It is impossible to conceive of the existence, name, form, quality and pastimes of the Supreme Personality of Godhead because He is transcendentally situated beyond the conception of materialistic persons. Because materialists cannot imagine or conceive of the Supreme Personality of Godhead, they may think that God is dead, but factually He is always existing in His sac-cid-ānanda-vigraha [Bs. 5.1], His eternal form. Constant meditation concentrated on the form of the Lord is called samādhi, ecstasy or trance. Samādhi means particularly concentrated attention, so one who has achieved the qualification of always meditating on the Personality of Godhead is to be understood to be always in trance and enjoying brahma-nirvāṇa, or brahmānanda. Lord Śiva exhibited those symptoms, and therefore it is stated that he was absorbed in brahmānanda.

Another significant word is yoga-kakṣām. Yoga-kakṣā is the sitting posture in which the left thigh is fixed under one's tightly knotted saffron-colored garment. Also the words manūnām ādyam are significant here because they mean a philosopher, or one who is thoughtful and can think very nicely. Such a man is called manu. Lord Śiva is described in this verse as the chief of all thinkers. Lord Śiva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadāśiva appeared as Advaita Prabhu, and Advaita Prabhu's chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kṛṣṇa. Since people were engaged in useless occupations which would continue their material existence, Lord Śiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Śiva has a sampradāya, the Rudra-sampradāya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu.

TEXT 40

sa tūpalabhyāgatam ātma-yoniṁ

surāsureśair abhivanditāṅghriḥ

utthāya cakre śirasābhivandanam

arhattamaḥ kasya yathaiva viṣṇuḥ

SYNONYMS

saḥ-Lord Śiva; tu-but; upalabhya-seeing; āgatam-had arrived; ātma-yonim-Lord Brahmā; sura-asura-īśaiḥ-by the best of the demigods and demons; abhivandita-aṅghriḥ-whose feet are worshiped; utthāya-standing up; cakre-made; śirasā-with his head; abhivandanam-respectful; arhattamaḥ-Vāmanadeva; kasya-of Kaśyapa; yathā eva-just as; viṣṇuḥ-Viṣṇu.

Lord Śiva's lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that Lord Brahmā was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vāmanadeva offered His respectful obeisances to Kaśyapa Muni.

Kaśyapa Muni was in the category of the living entities, but he had a transcendental son, Vāmanadeva, who was an incarnation of Viṣṇu. Thus although Lord Viṣṇu is the Supreme Personality of Godhead, He offered His respects to Kaśyapa Muni. Similarly, when Lord Kṛṣṇa was a child He used to offer His respectful obeisances to His mother and father, Nanda and Yaśodā. Also, at the Battle of Kurukṣetra, Lord Kṛṣṇa touched the feet of Mahārāja Yudhiṣṭhira because the King was His elder. It appears, then, that the Personality of Godhead, Lord Śiva and other devotees, in spite of their being situated in exalted positions, instructed by practical example how to offer obeisances to their superiors. Lord Śiva offered his respectful obeisances to Brahmā because Brahmā was his father, just as Kaśyapa Muni was the father of Vāmana.

TEXT 41

tathāpare siddha-gaṇā maharṣibhir

ye vai samantād anu nīlalohitam

namaskṛtaḥ prāha śaśāṅka-śekharaṁ

kṛta-praṇāmaṁ prahasann ivātmabhūḥ

SYNONYMS

tathā-so; apare-the others; siddha-gaṇāḥ-the Siddhas; mahā-ṛṣibhiḥ-along with the great sages; ye-who; vai-indeed; samantāt-from all sides; anu-after; nīlalohitam-Lord Śiva; namaskṛtaḥ-making obeisances; prāha-said; śaśāṅka-śekharam-to Lord Śiva; kṛta-praṇāmam-having made obeisances; prahasan-smiling; iva-as; ātmabhūḥ-Lord Brahmā.

All the sages who were sitting with Lord Śiva, such as Nārada and others, also offered their respectful obeisances to Lord Brahmā. After being so worshiped, Lord Brahmā, smiling, began to speak to Lord Śiva.

Lord Brahmā was smiling because he knew that Lord Śiva is not only easily satisfied but easily irritated as well. He was afraid that Lord Śiva might be in an angry mood because he had lost his wife and had been insulted by Dakṣa. In order to conceal this fear, he smiled and addressed Lord Śiva as follows.

TEXT 42

brahmovāca

jāne tvām īśaṁ viśvasya

jagato yoni-bījayoḥ

śakteḥ śivasya ca paraṁ

yat tad brahma nirantaram

SYNONYMS

brahmā uvāca-Lord Brahmā said; jāne-I know; tvām-you (Lord Śiva); īśam-the controller; viśvasya-of the entire material manifestation; jagataḥ-of the cosmic manifestation; yoni-bījayoḥ-of both the mother and father; śakteḥ-of potency; śivasya-of Śiva; ca-and; param-the Supreme; yat-which; tat-that; brahma-without change; nirantaram-with no material qualities.

Lord Brahmā said: My dear Lord Śiva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way.

Although Lord Brahmā had received very respectful obeisances from Lord Śiva, he knew that Lord Śiva was in a more exalted position than himself. Lord Śiva's position is described in Brahma-saṁhitā: there is no difference between Lord Viṣṇu and Lord Śiva in their original positions, but still Lord Śiva is different from Lord Viṣṇu. The example is given that the milk in yogurt is not different from the original milk from which it was made.

TEXT 43

tvam eva bhagavann etac

chiva-śaktyoḥ svarūpayoḥ

viśvaṁ sṛjasi pāsy atsi

krīḍann ūrṇa-paṭo yathā

SYNONYMS

tvam-you; eva-certainly; bhagavan-O my lord; etat-this; śiva-śaktyoḥ-being situated in your auspicious energy; svarūpayoḥ-by your personal expansion; viśvam-this universe; sṛjasi-create; pāsi-maintain; atsi-annihilate; krīḍan-working; ūrṇa-paṭaḥ-spider's web; yathā-just like.

My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web.

In this verse the word śiva-śakti is significant. Śiva means "auspicious," and śakti means "energy." There are many types of energies of the Supreme Lord, and all of them are auspicious. Brahmā, Viṣṇu and Maheśvara are called guṇa-avatāras, or incarnations of material qualities. In the material world we compare these different incarnations from different angles of vision, but since all of them are expansions of the supreme auspicious, all of them are auspicious, although sometimes we consider one quality of nature to be higher or lower than another. The mode of ignorance, or tamo-guṇa, is considered very much lower than the others, but in the higher sense it is also auspicious. The example may be given herein that the government has both an educational department and criminal department. An outsider may consider the criminal department inauspicious, but from the government's point of view it is as important as the education department, and therefore the government finances both departments equally, without discrimination.

TEXT 44

tvam eva dharmārtha-dughābhipattaye

dakṣeṇa sūtreṇa sasarjithādhvaram

tvayaiva loke 'vasitāś ca setavo

yān brāhmaṇāḥ śraddadhate dhṛta-vratāḥ

SYNONYMS

tvam-Your Lordship; eva-certainly; dharma-artha-dugha-benefit derived from religion and economic development; abhipattaye-for their protection; dakṣeṇa-by Dakṣa; sūtreṇa-making him the cause; sasarjitha-created; adhvaram-sacrifices; tvayā-by you; eva-certainly; loke-in this world; avasitāḥ-regulated; ca-and; setavaḥ-respect for the varṇāśrama institution; yān-which; brāhmaṇāḥ-the brāhmaṇas; śraddadhate-respect very much; dhṛta-vratāḥ-taking it as a vow.

My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Dakṣa, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varṇas and āśramas is respected. The brāhmaṇas therefore vow to follow this system strictly.

The Vedic system of varṇa and āśrama is never to be neglected, for these divisions are created by the Supreme Lord Himself for the upkeep of social and religious order in human society. The brāhmaṇas, as the intelligent class of men in society, must vow to steadily respect this regulative principle. The tendency in this age of Kali to make a classless society and not observe the principles of varṇa and āśrama is a manifestation of an impossible dream. Destruction of the social and spiritual orders will not bring fulfillment of the idea of a classless society. One should strictly observe the principles of varṇa and āśrama for the satisfaction of the creator, for it is stated in the Bhagavad-gītā by Lord Kṛṣṇa that the four orders of the social system-brāhmaṇas, kṣatriyas, vaiśyas and śūdras-are His creation. They should act according to the regulative principles of this institution and satisfy the Lord, just as different parts of the body all engage in the service of the whole. The whole is the Supreme Personality of Godhead in His virāṭ-rūpa, or universal form. The brāhmaṇas, kṣatriyas, vaiśyas and śūdras are respectively the mouth, arms, abdomen and legs of the universal form of the Lord. As long as they are engaged in the service of the complete whole, their position is secure, otherwise they fall down from their respective positions and become degraded.

TEXT 45

tvaṁ karmaṇāṁ maṅgala maṅgalānāṁ

kartuḥ sva-lokaṁ tanuṣe svaḥ paraṁ vā

amaṅgalānāṁ ca tamisram ulbaṇaṁ

viparyayaḥ kena tad eva kasyacit

SYNONYMS

tvam-Your Lordship; karmaṇām-of the prescribed duties; maṅgala-O most auspicious; maṅgalānām-of the auspicious; kartuḥ-of the performer; sva-lokam-respective higher planetary systems; tanuṣe-expand; svaḥ-heavenly planets; param-transcendental world; vā-or; amaṅgalānām-of the inauspicious; ca-and; tamisram-the name of a particular hell; ulbaṇam-ghastly; viparyayaḥ-the opposite; kena-why; tat eva-certainly that; kasyacit-for someone.

O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuṇṭha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this.

The Supreme Personality of Godhead is called the supreme will. It is by the supreme will that everything is happening. It is said, therefore, that not a blade of grass moves without the supreme will. Generally it is prescribed that performers of pious activities are promoted to the higher planetary systems, devotees are promoted to the Vaikuṇṭhas, or spiritual worlds, and impersonal speculators are promoted to the impersonal Brahman effulgence; but it sometimes so happens that a miscreant like Ajāmila is immediately promoted to the Vaikuṇṭhaloka simply by chanting the name of Nārāyaṇa. Although when Ajāmila uttered this vibration he intended to call his son Nārāyaṇa, Lord Nārāyaṇa took it seriously and immediately gave him promotion to Vaikuṇṭhaloka, despite his background, which was full of sinful activities. Similarly King Dakṣa was always engaged in the pious activities of performing sacrifices, yet simply because of creating a little misunderstanding with Lord Śiva, he was severely taken to task. The conclusion is, therefore, that the supreme will is the ultimate judgment; no one can argue upon this. A pure devotee therefore submits in all circumstances to the supreme will of the Lord, accepting it as all-auspicious.

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

(Bhāg. 10.14.8)

The purport of this verse is that when a devotee is in a calamitous condition he takes it as a benediction of the Supreme Lord and takes responsibility himself for his past misdeeds. In such a condition, he offers still more devotional service and is not disturbed. One who lives in such a disposition of mind, engaged in devotional service, is the most eligible candidate for promotion to the spiritual world. In other words, such a devotee's claim for promotion to the spiritual world is assured in all circumstances.

TEXT 46

na vai satāṁ tvac-caraṇārpitātmanāṁ

bhūteṣu sarveṣv abhipaśyatāṁ tava

bhūtāni cātmany apṛthag-didṛkṣatāṁ

prāyeṇa roṣo 'bhibhaved yathā paśum

SYNONYMS

na-not; vai-but; satām-of the devotees; tvat-caraṇa-arpita-ātmanām-of those who are completely surrendered at your lotus feet; bhūteṣu-among living entities; sarveṣu-all varieties; abhipaśyatām-perfectly seeing; tava-your; bhūtāni-living entities; ca-and; ātmani-in the Supreme; apṛthak-nondifferent; didṛkṣatām-those who see like that; prāyeṇa-almost always; roṣaḥ-anger; abhibhavet-takes place; yathā-exactly like; paśum-the animals.

My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramātmā in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation.

When the Supreme Personality of Godhead becomes angry or kills a demon, materially this may appear unfavorable, but spiritually it is a blissful blessing upon him. Therefore pure devotees do not make any distinction between the Lord's anger and His blessings. They see both with reference to the Lord's behavior with others and themselves. A devotee does not find fault with the behavior of the Lord in any circumstances.

TEXT 47

pṛthag-dhiyaḥ karma-dṛśo durāśayāḥ

parodayenārpita-hṛd-rujo 'niśam

parān duruktair vitudanty aruntudās

tān māvadhīd daiva-vadhān bhavad-vidhaḥ

SYNONYMS

pṛthak-differently; dhiyaḥ-those who are thinking; karma-fruitive activities; dṛśaḥ-observer; durāśayāḥ-mean minded; para-udayena-by others' flourishing condition; arpita-given up; hṛt-heart; rujaḥ-anger; aniśam-always; parān-others; duruktaiḥ-harsh words; vitudanti-gives pain; aruntudāḥ-by piercing words; tān-unto them; mā-not; avadhīt-kill; daiva-by providence; vadhān-already killed; bhavat-you; vidhaḥ-like.

Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.

Persons who are materialistic and always engaged in fruitive activities for material profit cannot endure seeing the flourishing life of others. Except for a few persons in Kṛṣṇa consciousness, the entire world is full of such envious persons, who are perpetually full of anxieties because they are attached to the material body and are without self-realization. Since their hearts are always filled with anxiety, it is understood that they have already been killed by providence. Thus Lord Śiva, as a self-realized Vaiṣṇava, was advised not to kill Dakṣa. A Vaiṣṇava is described as para-duḥkha-duḥkhī because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition. Vaiṣṇavas, therefore, should not try to kill by any action of the body or mind, but should try to revive the Kṛṣṇa consciousness of others out of compassion for them. The Kṛṣṇa consciousness movement has been started to deliver the envious persons of the world from the clutches of māyā, and even though devotees are sometimes put into trouble, they push on the Kṛṣṇa consciousness movement in all tolerance. Lord Caitanya advises:

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. ln such a state of mind one can chant the holy name of the Lord constantly." (Śikṣāṣṭaka 3)

A Vaiṣṇava should follow the examples of such Vaiṣṇavas as Haridāsa Ṭhākura, Nityānanda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed. But it should be noted herewith that a Vaiṣṇava should not tolerate the blaspheming of Viṣṇu or Vaiṣṇavas, although he should tolerate personal insults to himself.

TEXT 48

yasmin yadā puṣkara-nābha-māyayā

durantayā spṛṣṭa-dhiyaḥ pṛthag-dṛśaḥ

kurvanti tatra hy anukampayā kṛpāṁ

na sādhavo daiva-balāt kṛte kramam

SYNONYMS

yasmin-in some place; yadā-when; puṣkara-nābha-māyayā-by the illusory energy of Puṣkaranābha, the Supreme Personality of Godhead; durantayā-insurmountable; spṛṣṭa-dhiyaḥ-bewildered; pṛthak-dṛśaḥ-the same persons who see differently; kurvanti-do; tatra-there; hi-certainly; anukampayā-out of compassion; kṛpām-mercy; na-never; sādhavaḥ-saintly persons; daiva-balāt-by providence; kṛte-being done; kramam-prowess.

My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.

It is said that the beauty of a tapasvī, or saintly person, is forgiveness. There are many instances in the spiritual history of the world in which many saintly persons, although unnecessarily harassed, did not take action, although they could have done so. Parīkṣit Mahārāja, for example, was unnecessarily cursed by a brāhmaṇa boy, and this was very much regretted by the boy's father, but Parīkṣit Mahārāja accepted the curse and agreed to die within a week as the brāhmaṇa boy desired. Parīkṣit Mahārāja was the emperor and was full in power both spiritually and materially, but out of compassion and out of respect for the brāhmaṇa community, he did not counteract the action of the brāhmaṇa boy but agreed to die within seven days. Because it was desired by Kṛṣṇa that Parīkṣit Mahārāja agree to the punishment so that the instruction of Śrīmad-Bhāgavatam would thus be revealed to the world, Parīkṣit Mahārāja was advised not to take action. A Vaiṣṇava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society.

TEXT 49

bhavāṁs tu puṁsaḥ paramasya māyayā

durantayāspṛṣṭa-matiḥ samasta-dṛk

tayā hatātmasv anukarma-cetaḥsv

anugrahaṁ kartum ihārhasi prabho

SYNONYMS

bhavān-Your Lordship; tu-but; puṁsaḥ-of the person; paramasya-the supreme; māyayā-by the material energy; durantayā-of great potency; aspṛṣṭa-unaffected; matiḥ-intelligence; samasta-dṛk-seer or knower of everything; tayā-by the same illusory energy; hata-ātmasu-bewildered at heart; anukarma-cetaḥsu-whose hearts are attracted by fruitive activities; anugraham-mercy; kartum-to do; iha-in this case; arhasi-desire; prabho-O lord.

My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.

A Vaiṣṇava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord. The Lord states in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"My divine energy consisting of the three modes of material nature is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." A Vaiṣṇava should take care of those who are bewildered by this māyā instead of becoming angry with them, because without a Vaiṣṇava's mercy they have no way to get out of the clutches of māyā. Those who have been condemned by māyā are rescued by the mercy of devotees.

vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ

"I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls." Those who are under the influence of the illusory energy are attracted to fruitive activities, but a Vaiṣṇava preacher attracts their hearts to the Supreme Personality of Godhead, Śrī Kṛṣṇa.

TEXT 50

kurv adhvarasyoddharaṇaṁ hatasya bhoḥ

tvayāsamāptasya mano prajāpateḥ

na yatra bhāgaṁ tava bhāgino daduḥ

kuyājino yena makho ninīyate

SYNONYMS

kuru-just execute; adhvarasya-of the sacrifice; uddharaṇam-complete regularly; hatasya-killed; bhoḥ-O; tvayā-by you; asamāptasya-of the unfinished sacrifice; mano-O Lord Śiva; prajāpateḥ-of Mahārāja Dakṣa; na-not; yatra-where; bhāgam-share; tava-your; bhāginaḥ-deserving to take the share; daduḥ-did not give; ku-yājinaḥ-bad priests; yena-by the bestower; makhaḥ-sacrifice; ninīyate-gets the result.

My dear Lord Śiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share.

TEXT 51

jīvatād yajamāno 'yaṁ

prapadyetākṣiṇī bhagaḥ

bhṛgoḥ śmaśrūṇi rohantu

pūṣṇo dantāś ca pūrvavat

SYNONYMS

jīvatāt-let him be alive; yajamānaḥ-the performer of the sacrifice (Dakṣa); ayam-this; prapadyeta-let him get back; akṣiṇī-by the eyes; bhagaḥ-Bhagadeva; bhṛgoḥ-of the sage Bhṛgu; śmaśrūṇi-mustache; rohantu-may grow again; pūṣṇaḥ-of Pūṣādeva; dantāḥ-the chain of teeth; ca-and; pūrva-vat-like before.

My dear lord, by your mercy the performer of the sacrifice (King Dakṣa) may get back his life, Bhaga may get back his eyes, Bhṛgu his mustache, and Pūṣā his teeth.

TEXT 52

devānāṁ bhagna-gātrāṇām

ṛtvijāṁ cāyudhāśmabhiḥ

bhavatānugṛhītānām

āśu manyo 'stv anāturam

SYNONYMS

devānām-of the demigods; bhagna-gātrāṇām-whose limbs are badly broken; ṛtvijām-of the priests; ca-and; āyudha-aśmabhiḥ-by weapons and by stones; bhavatā-by you; anugṛhītānām-being favored; āśu-at once; manyo-O Lord Śiva (in an angry mood); astu-let there be; anāturam-recovery from injuries.

O Lord Śiva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries by your grace.

TEXT 53

eṣa te rudra bhāgo 'stu

yad-ucchiṣṭo 'dhvarasya vai

yajñas te rudra bhāgena

kalpatām adya yajña-han

SYNONYMS

eṣaḥ-this; te-your; rudra-O Lord Śiva; bhāgaḥ-portion; astu-let it be; yat-whatever; ucchiṣṭaḥ-is the remainder; adhvarasya-of the sacrifice; vai-indeed; yajñaḥ-the sacrifice; te-your; rudra-O Rudra; bhāgena-by the portion; kalpatām-may be completed; adya-today; yajña-han-O destroyer of the sacrifice.

O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.

A sacrifice is a ceremony performed to please the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam, First Canto, Second Chapter, it is stated that everyone should try to understand whether the Supreme Personality of Godhead is satisfied by his activity. In other words, the aim of our activities should be to satisfy the Supreme Personality of Godhead. Just as in an office it is the duty of the worker to see that the proprietor or the master is satisfied, so everyone's duty is to see whether the Supreme Personality of Godhead is satisfied by one's activity. Activities to satisfy the Supreme Godhead are prescribed in the Vedic literature, and execution of such activities is called yajña. In other words, acting on behalf of the Supreme Lord is called yajña. One should know very well that any activity besides yajña is the cause of material bondage. That is explained in Bhagavad-gītā (3.9): yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. Karma-bandhanaḥ means that if we do not work for the satisfaction of the Supreme Lord, Viṣṇu, then the reaction of our work will bind us. One should not work for his own sense gratification. Everyone should work for the satisfaction of God. That is called yajña.

After the yajña was performed by Dakṣa, all the demigods expected prasāda, the remnants of foodstuffs offered to Viṣṇu. Lord Śiva is one of the demigods, so naturally he also expected his share of the prasāda from the yajña. But Dakṣa, out of his envy of Lord Śiva, neither invited Śiva to participate in the yajña nor gave him his share after the offering. But after the destruction of the yajña arena by the followers of Lord Śiva, Lord Brahmā pacified him and assured him that he would get his share of prasāda. Thus he was requested to rectify whatever destruction was caused by his followers.

In Bhagavad-gītā (3.11) it is said that all the demigods are satisfied when one performs yajña. Because the demigods expect prasāda from yajñas, yajña must be performed. Those who engage in sense gratificatory, materialistic activities must perform yajña, otherwise they will be implicated. Thus Dakṣa, being the father of mankind, was performing yajña, and Lord Śiva expected his share. But since Śiva was not invited, there was trouble. By the mediation of Lord Brahmā, however, everything was settled satisfactorily.

The performance of yajña is a very difficult task because all the demigods must be invited to participate in the yajña. In this Kali-yuga it is not possible to perform such costly sacrifices, nor is it possible to invite the demigods to participate. Therefore in this age it is recommended, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). Those who are intelligent should know that in the Kali-yuga there is no possibility of performing the Vedic sacrifices. But unless one pleases the demigods, there will be no regulated seasonal activities or rainfall. Everything is controlled by the demigods. Under the circumstances, in this age, in order to keep the balance of social peace and prosperity, all intelligent men should execute the performance of saṅkīrtana-yajña by chanting the holy names Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One should invite people, chant Hare Kṛṣṇa, and then distribute prasāda. This yajña will satisfy all the demigods, and thus there will be peace and prosperity in the world. Another difficulty in performing the Vedic rituals is that if one fails to satisfy even one demigod out of the many hundreds of thousands of demigods, just as Dakṣa failed to satisfy Lord Śiva, there will be disaster. But in this age the performance of sacrifice has been simplified. One can chant Hare Kṛṣṇa, and by pleasing Kṛṣṇa one can satisfy all the demigods automatically.

Thus end the Bhaktivedanta purports of the Fourth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Brahmā Satisfies Lord Śiva."

Chapter Seven

The Sacrifice Performed by Dakṣa

TEXT 1

maitreya uvāca

ity ajenānunītena

bhavena parituṣyatā

abhyadhāyi mahā-bāho

prahasya śrūyatām iti

SYNONYMS

maitreyaḥ-Maitreya; uvāca-said; iti-thus; ajena-by Lord Brahmā; anunītena-pacified; bhavena-by Lord Śiva; parituṣyatā-fully satisfied; abhyadhāyi-said; mahā-bāho-O Vidura; prahasya-smiling; śrūyatām-listen; iti-thus.

The sage Maitreya said: O mighty-armed Vidura, Lord Śiva, being thus pacified by the words of Lord Brahmā, spoke as follows in answer to Lord Brahmā's request.

TEXT 2

mahādeva uvāca

nāghaṁ prajeśa bālānāṁ

varṇaye nānucintaye

deva-māyābhibhūtānāṁ

daṇḍas tatra dhṛto mayā

SYNONYMS

mahādevaḥ-Lord Śiva; uvāca-said; na-not; agham-offense; prajā-īśa-O lord of created beings; bālānām-of the children; varṇaye-I regard; na-not; anucintaye-I consider; deva-māyā-the external energy of the Lord; abhibhūtānām-of those deluded by; daṇḍaḥ-rod; tatra-there; dhṛtaḥ-used; mayā-by me.

Lord Śiva said: My dear father, Brahmā, I do not mind the offenses created by the demigods. Because these demigods are childish and less intelligent, I do not take a serious view of their offenses, and I have punished them only in order to right them.

There are two types of punishment. One is that which a conqueror imposes on an enemy, and the other is like that a father imposes on his son. There is a gulf of difference between these two kinds of punishment. Lord Śiva is by nature a Vaiṣṇava, a great devotee, and his name in this connection is Āśutoṣa. He is always satisfied, and therefore he did not become angry as if he were an enemy. He is not inimical to any living entity; rather, he always wishes the welfare of all. Whenever he chastises a person, it is just like a father's punishment of his son. Lord Śiva is like a father because he never takes seriously any offense by any living entities, especially the demigods.

TEXT 3

prajāpater dagdha-śīrṣṇo

bhavatv aja-mukhaṁ śiraḥ

mitrasya cakṣuṣekṣeta

bhāgaṁ svaṁ barhiṣo bhagaḥ

SYNONYMS

prajāpateḥ-of Prajāpati Dakṣa; dagdha-śīrṣṇaḥ-whose head has been burned to ashes; bhavatu-let there be; aja-mukham-with the face of a goat; śiraḥ-a head; mitrasya-of Mitra; cakṣuṣā-through the eyes; īkṣeta-may see; bhāgam-share; svam-his own; barhiṣaḥ-of the sacrifice; bhagaḥ-Bhaga.

Lord Śiva continued: Since the head of Dakṣa has already been burned to ashes, he will have the head of a goat. The demigod known as Bhaga will be able to see his share of sacrifice through the eyes of Mitra.

TEXT 4

pūṣā tu yajamānasya

dadbhir jakṣatu piṣṭa-bhuk

devāḥ prakṛta-sarvāṅgā

ye ma uccheṣaṇaṁ daduḥ

SYNONYMS

pūṣā-Pūṣā; tu-but; yajamānasya-of the performer of the sacrifice; dadbhiḥ-with the teeth; jakṣatu-chew; piṣṭa-bhuk-eating flour; devāḥ-the demigods; prakṛta-made; sarva-aṅgāḥ-complete; ye-who; me-unto me; uccheṣaṇam-a share of the sacrifice; daduḥ-gave.

The demigod Pūṣā will be able to chew only through the teeth of his disciples, and if alone, he will have to satisfy himself by eating dough made from chickpea flour. But the demigods who have agreed to give me my share of the sacrifice will recover from all their injuries.

The demigod Pūṣā became dependent on his disciples for chewing. Otherwise he was allowed to swallow only dough made of chickpea flour. Thus his punishment continued. He could not use his teeth for eating, since he had laughed at Lord Śiva, deriding him by showing his teeth. In other words, it was not appropriate for him to have teeth, for he had used them against Lord Śiva.

TEXT 5

bāhubhyām aśvinoḥ pūṣṇo

hastābhyāṁ kṛta-bāhavaḥ

bhavantv adhvaryavaś cānye

basta-śmaśrur bhṛgur bhavet

SYNONYMS

bāhubhyām-with two arms; aśvinoḥ-of Aśvinī-kumāra; pūṣṇaḥ-of Pūṣā; hastābhyām-with two hands; kṛta-bāhavaḥ-those in need of arms; bhavantu-they will have to; adhvaryavaḥ-the priests; ca-and; anye-others; basta-śmaśruḥ-the beard of the goat; bhṛguḥ-Bhṛgu; bhavet-he may have.

Those who have had their arms cut off will have to work with the arms of Aśvinī-kumāra, and those whose hands were cut off will have to do their work with the hands of Pūṣā. The priests will also have to act in that manner. As for Bhṛgu, he will have the beard from the goat's head.

Bhṛgu Muni, a great supporter of Dakṣa, was awarded the beard of the goat's head which was substituted for the head of Dakṣa. It appears from the exchange of Dakṣa's head that the modern scientific theory that the brain substance is the cause of all intelligent work is not valid. The brain substance of Dakṣa and that of a goat are different, but Dakṣa still acted like himself, even though his head was replaced by that of a goat. The conclusion is that it is the particular consciousness of an individual soul which acts. The brain substance is only an instrument which has nothing to do with real intelligence. The real intelligence, mind and consciousness are part of the particular individual soul. It will be found in the verses ahead that after Dakṣa's head was replaced by the goat's head, he was as intelligent as he had previously been. He prayed very nicely to satisfy Lord Śiva and Lord Viṣṇu, which is not possible for a goat to do. Therefore it is definitely concluded that the brain substance is not the center of intelligence; it is the consciousness of a particular soul that works intelligently. The whole movement of Kṛṣṇa consciousness is to purify the consciousness. It doesn't matter what kind of brain one has because if he simply transfers his consciousness from matter to Kṛṣṇa, his life becomes successful. It is confirmed by the Lord Himself in Bhagavad-gītā that anyone who takes up Kṛṣṇa consciousness achieves the highest perfection of life, regardless of whatever abominable condition of life he may have fallen into. Specifically, anyone in Kṛṣṇa consciousness goes back to Godhead, back to home, on leaving his present material body.

TEXT 6

maitreya uvāca

tadā sarvāṇi bhūtāni

śrutvā mīḍhuṣṭamoditam

parituṣṭātmabhis tāta

sādhu sādhv ity athābruvan

SYNONYMS

maitreyaḥ-the sage Maitreya; uvāca-said; tadā-at that time; sarvāṇi-all; bhūtāni-personalities; śrutvā-after hearing; mīḍhuḥ-tama-the best of the benedictors (Lord Śiva); uditam-spoken by; parituṣṭa-being satisfied; ātmabhiḥ-by heart and soul; tāta-my dear Vidura; sādhu sādhu-well done, well done; iti-thus; atha abruvan-as we have said.

The great sage Maitreya said: My dear Vidura, all the personalities present were very much satisfied in heart and soul upon hearing the words of Lord Śiva, who is the best among the benedictors.

In this verse Lord Śiva is described as mīḍhuṣṭama, the best of the benedictors. He is also known as Āśutoṣa, which indicates that he is very quickly satisfied and very quickly angered. It is said in Bhagavad-gītā that less intelligent persons go to the demigods for material benedictions. In this connection, people generally go to Lord Śiva, and because he is always quickly satisfied and gives benedictions to his devotees without consideration, he is called mīḍhuṣṭama, or the best of the benedictors. Materialistic persons are always anxious to get material profit, but they are not serious about spiritual profit.

Sometimes, of course, it so happens that Lord Śiva becomes the best benedictor in spiritual life. It is said that once a poor brāhmaṇa worshiped Lord Śiva for a benediction, and Lord Śiva advised the devotee to go to see Sanātana Gosvāmī. The devotee went to Sanātana Gosvāmī and informed him that Lord Śiva had advised him to seek out the best benediction from him (Sanātana). Sanātana had a touchstone with him, which he kept with the garbage. On the request of the poor brāhmaṇa, Sanātana Gosvāmī gave him the touchstone, and the brāhmaṇa was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanātana, he thought, "If a touchstone is the best benediction, why has Sanātana Gosvāmī kept it with the garbage?" He therefore returned and asked Sanātana Gosvāmī, "Sir, if this is the best benediction, why did you keep it with the garbage?" Sanātana Gosvāmī then informed him, "Actually, this is not the best benediction. But are you prepared to take the best benediction from me?" The brāhmaṇa said, "Yes, sir. Lord Śiva has sent me to you for the best benediction." Then Sanātana Gosvāmī asked him to throw the touchstone in the water nearby and then come back. The poor brāhmaṇa did so, and when he returned, Sanātana Gosvāmī initiated him with the Hare Kṛṣṇa mantra. Thus by the benediction of Lord Śiva the brāhmaṇa got the association of the best devotee of Lord Kṛṣṇa and was thus initiated in the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 7

tato mīḍhvāṁsam āmantrya

śunāsīrāḥ saharṣibhiḥ

bhūyas tad deva-yajanaṁ

sa-mīḍhvad-vedhaso yayuḥ

SYNONYMS

tataḥ-thereafter; mīḍhvāṁsam-Lord Śiva; āmantrya-inviting; śunāsīrāḥ-the demigods headed by King Indra; saha ṛṣibhiḥ-with all the great sages, headed by Bhṛgu; bhūyaḥ-again; tat-that; deva-yajanam-place where the demigods are worshiped; sa-mīḍhvat-with Lord Śiva; vedhasaḥ-with Lord Brahmā; yayuḥ-went.

Thereafter, Bhṛgu, the chief of the great sages, invited Lord Śiva to come to the sacrificial arena. Thus the demigods, accompanied by the sages, Lord Śiva, and Lord Brahmā, all went to the place where the great sacrifice was being performed.

The whole sacrifice arranged by King Dakṣa had been disturbed by Lord Śiva. Therefore all the demigods present there, along with Lord Brahmā and the great sages, specifically requested Lord Śiva to come and revive the sacrificial fire. There is a common phrase, śiva-hīna-yajña: "Any sacrifice without the presence of Lord Śiva is baffled." Lord Viṣṇu is Yajñeśvara, the Supreme Personality in the matter of sacrifice, yet in each yajña it is necessary for all the demigods, headed by Lord Brahmā and Lord Śiva, to be present.

TEXT 8

vidhāya kārtsnyena ca tad

yad āha bhagavān bhavaḥ

sandadhuḥ kasya kāyena

savanīya-paśoḥ śiraḥ

SYNONYMS

vidhāya-executing; kārtsnyena-all in all; ca-also; tat-that; yat-which; āha-was said; bhagavān-the Lord; bhavaḥ-Śiva; sandadhuḥ-executed; kasya-of the living (Dakṣa); kāyena-with the body; savanīya-meant for sacrifice; paśoḥ-of the animal; śiraḥ-head.

After everything was executed exactly as directed by Lord Śiva, Dakṣa's body was joined to the head of the animal meant to be killed in the sacrifice.

This time, all the demigods and great sages were very careful not to irritate Lord Śiva. Therefore whatever he asked was done. It is specifically said here that Dakṣa's body was joined to the head of an animal (a goat).

TEXT 9

sandhīyamāne śirasi

dakṣo rudrābhivīkṣitaḥ

sadyaḥ supta ivottasthau

dadṛśe cāgrato mṛḍam

SYNONYMS

sandhīyamāne-being executed; śirasi-by the head; dakṣaḥ-King Dakṣa; rudra-abhivīkṣitaḥ-having been seen by Rudra (Lord Śiva); sadyaḥ-immediately; supte-sleeping; iva-like; uttasthau-awakened; dadṛśe-saw; ca-also; agrataḥ-in front; mṛḍam-Lord Śiva.

When the animal's head was fixed on the body of King Dakṣa, Dakṣa was immediately brought to consciousness, and as he awakened from sleep, the King saw Lord Śiva standing before him.

The example given here is that Dakṣa got up as if he were awakened from deep sleep. In Sanskrit this is called supta ivottasthau. The meaning is that after a man awakens from sleep, he immediately remembers all the duties which he must execute. Dakṣa was killed, and his head was taken away and burned to ashes. His body was lying dead, but by the grace of Lord Śiva, as soon as the head of a goat was joined to the body, Dakṣa came back to consciousness again. This indicates that consciousness is also individual. Dakṣa actually took another body when he took on the head of a goat, but because consciousness is individual, his consciousness remained the same although his bodily condition changed. Thus bodily construction has nothing to do with the development of consciousness. Consciousness is carried with the transmigration of the soul. There are many instances of this in Vedic history, such as the case of Mahārāja Bharata. After quitting his body as a king, Mahārāja Bharata was transferred to the body of a deer, but he retained the same consciousness. He knew that although formerly he was King Bharata, he had been transferred to the body of a deer because of his absorption in thinking of a deer at the time of his death. In spite of his having the body of a deer, however, his consciousness was as good as it was in the body of King Bharata. The arrangement by the Lord is so nice that if a person's consciousness is turned into Kṛṣṇa consciousness, there is no doubt that in his next life he will be a great devotee of Kṛṣṇa, even if he is offered a different type of body.

TEXT 10

tadā vṛṣadhvaja-dveṣa-

kalilātmā prajāpatiḥ

śivāvalokād abhavac

charad-dhrada ivāmalaḥ

SYNONYMS

tadā-at that time; vṛṣa-dhvaja-Lord Śiva, who rides on a bull; dveṣa-envy; kalila-ātmā-polluted heart; prajāpatiḥ-King Dakṣa; śiva-Lord Śiva; avalokāt-by seeing him; abhavat-became; śarat-in the autumn; hradaḥ-lake; iva-like; amalaḥ-cleansed.

At that time, when Dakṣa saw Lord Śiva, who rides upon a bull, his heart, which was polluted by envy of Lord Śiva, was immediately cleansed, just as the water in a lake is cleansed by autumn rains.

Here is an example of why Lord Śiva is called auspicious. lf anyone sees Lord Śiva with devotion and reverence, his heart is immediately cleansed. King Dakṣa was polluted by envy of Lord Śiva, and yet by seeing him with a little love and devotion, his heart immediately became cleansed. In the rainy season, the reservoirs of water become dirty and muddy, but as soon as the autumn rain comes, all the water immediately becomes clear and transparent. Similarly, although Dakṣa's heart was impure because of his having slandered Lord Śiva, for which he was severely punished, Dakṣa now came to consciousness, and just by seeing Lord Śiva with veneration and respect, he became immediately purified.

TEXT 11

bhava-stavāya kṛta-dhīr

nāśaknod anurāgataḥ

autkaṇṭhyād bāṣpa-kalayā

samparetāṁ sutāṁ smaran

SYNONYMS

bhava-stavāya-for praying to Lord Śiva; kṛta-dhīḥ-although decided; na-never; aśaknot-was able; anurāgataḥ-by feeling; autkaṇṭhyāt-because of eagerness; bāṣpa-kalayā-with tears in the eyes; samparetām-dead; sutām-daughter; smaran-remembering.

King Dakṣa wanted to offer prayers to Lord Śiva, but as he remembered the ill-fated death of his daughter Satī, his eyes filled with tears, and in bereavement his voice choked up, and he could not say anything.

TEXT 12

kṛcchrāt saṁstabhya ca manaḥ

prema-vihvalitaḥ sudhīḥ

śaśaṁsa nirvyalīkena

bhāveneśaṁ prajāpatiḥ

SYNONYMS

kṛcchrāt-with great endeavor; saṁstabhya-pacifying; ca-also; manaḥ-mind; prema-vihvalitaḥ-bewildered by love and affection; su-dhīḥ-one who has come to his real senses; śaśaṁsa-praised; nirvyalīkena-without duplicity, or with great love; bhāvena-in feeling; īśam-to Lord Śiva; prajāpatiḥ-King Dakṣa.

At this time, King Dakṣa, afflicted by love and affection, was very much awakened to his real senses. With great endeavor, he pacified his mind, checked his feelings, and with pure consciousness began to offer prayers to Lord Śiva.

TEXT 13

dakṣa uvāca

bhūyān anugraha aho bhavatā kṛto me

daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ

na brahma-bandhuṣu ca vāṁ bhagavann avajñā

tubhyaṁ hareś ca kuta eva dhṛta-vrateṣu

SYNONYMS

dakṣaḥ-King Dakṣa; uvāca-said; bhūyān-very great; anugrahaḥ-favor; aho-alas; bhavatā-by you; kṛtaḥ-done; me-upon me; daṇḍaḥ-punishment; tvayā-by you; mayi-unto me; bhṛtaḥ-done; yat api-although; pralabdhaḥ-defeated; na-neither; brahma-bandhuṣu-unto an unqualified brāhmaṇa; ca-also; vām-both of you; bhagavan-my lord; avajñā-negligence; tubhyam-of you; hareḥ ca-of Lord Viṣṇu; kutaḥ-where; eva-certainly; dhṛta-vrateṣu-one who is engaged in the performance of sacrifice.

King Dakṣa said: My dear Lord Śiva, I committed a great offense against you, but you are so kind that instead of withdrawing your mercy, you have done me a great favor by punishing me. You and Lord Viṣṇu never neglect even useless, unqualified brāhmaṇas. Why, then, should you neglect me, who am engaged in performing sacrifices?

Although Dakṣa felt defeated, he knew that his punishment was simply the great mercy of Lord Śiva. He remembered that Lord Śiva and Lord Viṣṇu are never neglectful of the brāhmaṇas, even though the brāhmaṇas are sometimes unqualified. According to Vedic civilization, a descendant of a brāhmaṇa family should never be heavily punished. This was exemplified in Arjuna's treatment of Aśvatthāmā. Aśvatthāmā was the son of a great brāhmaṇa, Droṇācārya, and in spite of his having committed the great offense of killing all the sleeping sons of the Pāṇḍavas, for which he was condemned even by Lord Kṛṣṇa, Arjuna excused him by not killing him because he happened to be the son of a brāhmaṇa. The word brahma-bandhuṣu used here is significant. Brahma-bandhu means a person who is born of a brāhmaṇa father but whose activities are not up to the standard of the brāhmaṇas. Such a person is not a brāhmaṇa but a brahma-bandhu. Dakṣa proved himself to be a brahma-bandhu. He was born of a great brāhmaṇa father, Lord Brahmā, but his treatment of Lord Śiva was not exactly brahminical; therefore he admitted that he was not a perfect brāhmaṇa. Lord Śiva and Lord Viṣṇu, however, are affectionate even to an imperfect brāhmaṇa. Lord Śiva punished Dakṣa not as one does his enemy; rather, he punished Dakṣa just to bring him to his senses, so that he would know that he had done wrong. Dakṣa could understand this, and he acknowledged the great mercy of Lord Kṛṣṇa and Lord Śiva towards the fallen brāhmaṇas, including even himself. Although he was fallen, his vow was to execute the sacrifice, as is the duty of brāhmaṇas, and thus he began his prayers to Lord Śiva.

TEXT 14

vidyā-tapo-vrata-dharān mukhataḥ sma viprān

brahmātma-tattvam avituṁ prathamaṁ tvam asrāk

tad brāhmaṇān parama sarva-vipatsu pāsi

pālaḥ paśūn iva vibho pragṛhīta-daṇḍaḥ

SYNONYMS

vidyā-learning; tapaḥ-austerities; vrata-vows; dharān-the followers; mukhataḥ-from the mouth; sma-was; viprān-the brāhmaṇas; brahmā-Lord Brahmā; ātma-tattvam-self-realization; avitum-to disseminate; prathamam-first; tvam-you; asrāk-created; tat-therefore; brāhmaṇān-the brāhmaṇas; parama-O great one; sarva-all; vipatsu-in dangers; pāsi-you protect; pālaḥ-like the protector; paśūn-the animals; iva-like; vibho-O great one; pragṛhīta-taking in hand; daṇḍaḥ-a stick.

My dear great and powerful Lord Śiva, you were created first from the mouth of Lord Brahmā in order to protect the brāhmaṇas in pursuing education, austerities, vows and self-realization. As protector of the brāhmaṇas, you always protect the regulative principles they follow, just as a cowherd boy keeps a stick in his hand to give protection to the cows.

The specific function of a human being in society, irrespective of his social status, is to practice control of the mind and senses by observing the regulative principles enjoined in the Vedic śāstras. Lord Śiva is called paśupati because he protects the living entities in their developed consciousness so that they may follow the Vedic system of varṇa and āśrama. The word paśu refers to the animal as well as to the human entity. It is stated here that Lord Śiva is always interested in protecting the animals and the animalistic living entities, who are not very advanced in the spiritual sense. It is also stated that the brāhmaṇas are produced from the mouth of the Supreme Lord. We should always remember that Lord Śiva is being addressed as the representative of the Supreme Lord, Viṣṇu. ln the Vedic literature it is described that the brāhmaṇas are born from the mouth of the universal form of Viṣṇu, the kṣatriyas are born from His arms, the vaiśyas from His abdomen or waist, and the śūdras from His legs. In the formation of a body, the head is the principal factor. The brāhmaṇas are born from the mouth of the Supreme Personality of Godhead in order to accept charity for worship of Viṣṇu and to spread Vedic knowledge. Lord Śiva is known as paśupati, the protector of the brāhmaṇas and other living entities. He protects them from the attacks of non-brāhmaṇas, or uncultured persons who are against the self-realization process.

Another feature of this word is that persons who are simply attached to the ritualistic portion of the Vedas and do not understand the situation of the Supreme Personality of Godhead are not any more advanced than animals. In the beginning of Śrīmad-Bhāgavatam it is confirmed that even though one performs the rituals of the Vedas, if he does not develop a sense of Kṛṣṇa consciousness, then all his labor in performing Vedic rituals is considered to be simply a waste of time. Lord Śiva's aim in destroying the Dakṣa yajña was to punish Dakṣa because by neglecting him (Lord Śiva), Dakṣa was committing a great offense. Lord Śiva's punishment was just like that of a cowherd boy, who keeps a stick to frighten his animals. It is commonly said that to give protection to animals, a stick is needed because animals cannot reason and argue. Their reasoning and argument is argumentum ad baculum; unless there is a rod, they do not obey. Force is required for the animalistic class of men, whereas those who are advanced are convinced by reasons, arguments and scriptural authority. Persons who are simply attached to Vedic rituals, without further advancement of devotional service, or Kṛṣṇa consciousness, are almost like animals, and Lord Śiva is in charge of giving them protection and sometimes punishing them, as he punished Dakṣa.

TEXT 15

yo 'sau mayāvidita-tattva-dṛśā sabhāyāṁ

kṣipto durukti-viśikhair vigaṇayya tan mām

arvāk patantam arhattama-nindayāpād

dṛṣṭyārdrayā sa bhagavān sva-kṛtena tuṣyet

SYNONYMS

yaḥ-who; asau-that; mayā-by me; avidita-tattva-without knowing the actual fact; dṛśā-by experience; sabhāyām-in the assembly; kṣiptaḥ-was abused; durukti-unkind words; viśikhaiḥ-by the arrows of; vigaṇayya-taking no notice of; tat-that; mām-me; arvāk-downwards; patantam-gliding down to hell; arhat-tama-the most respectable; nindayā-by defamation; apāt-saved; dṛṣṭyā-seeing; ārdrayā-out of compassion; saḥ-that; bhagavān-Your Lordship; sva-kṛtena-by your own mercy; tuṣyet-be satisfied.

I did not know your full glories. For this reason, I threw arrows of sharp words at you in the open assembly, although you did not take them into account. I was going down to hell because of my disobedience to you, who are the most respectable personality, but you took compassion upon me and saved me by awarding punishment. I request that you be pleased by your own mercy, since I cannot satisfy you by my words.

As usual, a devotee in an adverse condition of life accepts such a condition to be the mercy of the Lord. Factually, the insulting words used by Dakṣa against Lord Śiva were enough to have him thrown perpetually into a hellish life. But Lord Śiva, being kind toward him, awarded him punishment to neutralize the offense. King Dakṣa realized this and, feeling obliged for Lord Śiva's magnanimous behavior, wanted to show his gratitude. Sometimes a father punishes his child, and when the child is grown up and comes to his senses, he understands that the father's punishment was not actually punishment but mercy. Similarly, Dakṣa appreciated that the punishment offered to him by Lord Śiva was a manifestation of Lord Śiva's mercy. That is the symptom of a person making progress on the path of Kṛṣṇa consciousness. It is said that a devotee in Kṛṣṇa consciousness never takes any miserable condition of life to be condemnation by the Supreme Personality of Godhead. He accepts the miserable condition to be the grace of the Lord. He thinks, "I would have been punished or put into a more dangerous condition of life due to my past misdeeds, but the Lord has protected me. Thus I have received only a little punishment as token execution of the law of karma." Thinking of His grace in that way, a devotee always surrenders to the Supreme Personality of Godhead more and more seriously and is not disturbed by such so-called punishment.

TEXT 16

maitreya uvāca

kṣamāpyaivaṁ sa mīḍhvāṁsaṁ

brahmaṇā cānumantritaḥ

karma santānayām āsa

sopādhyāyartvig-ādibhiḥ

SYNONYMS

maitreyaḥ-the sage Maitreya; uvāca-said; kṣamā-forgiveness; āpya-receiving; evam-thus; saḥ-King Dakṣa; mīḍhvāṁsam-unto Lord Śiva; brahmaṇā-along with Lord Brahmā; ca-also; anumantritaḥ-being permitted; karma-the sacrifice; santānayām āsa-began again; sa-along with; upādhyāya-learned sages; ṛtvik-the priests; ādibhiḥ-and others.

The great sage Maitreya said: Thus being pardoned by Lord Śiva, King Dakṣa, with the permission of Lord Brahmā, again began the performance of the yajña, along with the great learned sages, the priests and others.

TEXT 17

vaiṣṇavaṁ yajña-santatyai

tri-kapālaṁ dvijottamāḥ

puroḍāśaṁ niravapan

vīra-saṁsarga-śuddhaye

SYNONYMS

vaiṣṇavam-meant for Lord Viṣṇu or His devotees; yajña-sacrifice; santatyai-for performances; tri-kapālam-three kinds of offerings; dvija-uttamāḥ-the best of the brāhmaṇas; puroḍāśam-the oblation called puroḍāśa; niravapan-offered; vīra-Vīrabhadra and other followers of Lord Śiva; saṁsarga-contamination (doṣa) due to his touching; śuddhaye-for purification.

Thereafter, in order to resume the activities of sacrifice, the brāhmaṇas first arranged to purify the sacrificial arena of the contamination caused by the touch of Vīrabhadra and the other ghostly followers of Lord Śiva. Then they arranged to offer into the fire the oblations known as puroḍāśa.

Lord Śiva's followers and devotees, headed by Vīrabhadra, are known as vīras, and they are ghostly demons. Not only did they pollute the entire sacrificial arena by their very presence, but they disturbed the whole situation by passing stool and urine. Therefore, the infection they had created was to be first purified by the method of offering puroḍāśa oblations. A viṣṇu-yajña, or an offering to Lord Viṣṇu, cannot be performed uncleanly. To offer anything in an unclean state is called a sevāparādha. The worship of the Viṣṇu Deity in the temple is also viṣṇu-yajña. In all Viṣṇu temples, therefore, the priest who takes care of the arcanā-vidhi must be very clean. Everything should be always kept neat and clean, and the foodstuffs should be prepared in a neat and clean manner. All these regulative principles are described in The Nectar of Devotion. There are thirty-two kinds of offenses in discharging arcanā service. It is required, therefore, that one be extremely careful not to be unclean. Generally, whenever any ritualistic ceremony is begun, the holy name of Lord Viṣṇu is first chanted in order to purify the situation. Whether one is in a pure or impure condition, internally or externally, if one chants or even remembers the holy name of the Supreme Personality of Godhead Viṣṇu, one immediately becomes purified. The yajña arena was desecrated by the presence of Lord Śiva's followers, headed by Vīrabhadra, and therefore the entire arena had to be sanctified. Although Lord Śiva was present and he is all-auspicious, it was still necessary to sanctify the place because his followers had broken into the arena and committed so many obnoxious acts. That sanctification was possible only by chanting the holy name of Viṣṇu, Trikapāla, which can sanctify the three worlds. In other words, it is admitted herein that the followers of Lord Śiva are generally unclean. They are not even very hygienic; they do not take baths regularly, they wear long hair, and they smoke gāñjā. Persons of such irregular habits are counted amongst the ghosts. Since they were present in the sacrificial arena, the atmosphere became polluted, and it had to be sanctified by trikapāla oblations, which indicated the invocation of Viṣṇu's favor.

TEXT 18

adhvaryuṇātta-haviṣā

yajamāno viśāmpate

dhiyā viśuddhayā dadhyau

tathā prādurabhūd dhariḥ

SYNONYMS

adhvaryuṇā-with the Yajur Veda; ātta-taking; haviṣā-with clarified butter; yajamānaḥ-King Dakṣa; viśām-pate-O Vidura; dhiyā-in meditation; viśuddhayā-sanctified; dadhyau-offered; tathā-immediately; prāduḥ-manifest; abhūt-became; hariḥ-Hari, the Lord.

The great sage Maitreya said to Vidura: My dear Vidura, as soon as King Dakṣa offered the clarified butter with Yajur Veda mantras in sanctified meditation, Lord Viṣṇu appeared there in His original form as Nārāyaṇa.

Lord Viṣṇu is all-pervading. Any devotee who, in sanctified meditation, following the regulative principles, chants the required mantras in service and in a devotional mood can see Viṣṇu. It is said in the Brahma-saṁhitā that a devotee whose eyes are anointed with the ointment of love of Godhead can see the Supreme Personality of Godhead always within his heart. Lord Śyāmasundara is so kind to His devotee.

TEXT 19

tadā sva-prabhayā teṣāṁ

dyotayantyā diśo daśa

muṣṇaṁs teja upānītas

tārkṣyeṇa stotra-vājinā

SYNONYMS

tadā-at that time; sva-prabhayā-by His own effulgence; teṣām-all of them; dyotayantyā-by brightness; diśaḥ-directions; daśa-ten; muṣṇan-diminishing; tejaḥ-effulgence; upānītaḥ-brought; tārkṣyeṇa-by Garuḍa; stotra-vājinā-whose wings are called Bṛhat and Rathantara.

Lord Nārāyaṇa was seated on the shoulder of Stotra, or Garuḍa, who had big wings. As soon as the Lord appeared, all directions were illuminated, diminishing the luster of Brahmā and the others present.

A description of Nārāyaṇa is given in the following two ślokas.

TEXT 20

śyāmo hiraṇya-raśano 'rka-kirīṭa-juṣṭo

nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ

śaṅkhābja-cakra-śara-cāpa-gadāsi-carma-

vyagrair hiraṇmaya-bhujair iva karṇikāraḥ

SYNONYMS

śyāmaḥ-blackish; hiraṇya-raśanaḥ-a garment like gold; arka-kirīṭa-juṣṭaḥ-with a helmet as dazzling as the sun; nīla-alaka-bluish curls; bhramara-big black bees; maṇḍita-kuṇḍala-āsyaḥ-having a face decorated with earrings; śaṅkha-conchshell; abja-lotus flower; cakra-wheel; śara-arrows; cāpa-bow; gadā-club; asi-sword; carma-shield; vyagraiḥ-filled with; hiraṇmaya-golden (bracelets and bangles); bhujaiḥ-with hands; iva-as; karṇikāraḥ-flower tree.

His complexion was blackish, His garment yellow like gold, and His helmet as dazzling as the sun. His hair was bluish, the color of black bees, and His face was decorated with earrings. His eight hands held a conchshell, wheel, club, lotus flower, arrow, bow, shield and sword, and they were decorated with golden ornaments such as bangles and bracelets. His whole body resembled a blossoming tree beautifully decorated with various kinds of flowers.

The face of Lord Viṣṇu as described in this verse appears like a lotus flower with bees humming over it. All of the ornaments on the body of Lord Viṣṇu resemble molten gold of the reddish-gold color of the morning sunrise. The Lord appears, just as the morning sun rises, to protect the whole universal creation. His arms display different weapons, and His eight hands are compared to the eight petals of a lotus flower. All the weapons mentioned are for the protection of His devotees.

Generally in the four hands of Viṣṇu there are a wheel, club, conchshell and lotus flower. These four symbols are seen in the four hands of Viṣṇu in different arrangements. The club and the wheel are the Lord's symbols of punishment for the demons and miscreants, and the lotus flower and conchshell are used to bless the devotees. There are always two classes of men, the devotees and the demons. As confirmed in Bhagavad-gītā (paritrāṇāya sādhūnām), the Lord is always ready for the protection of the devotees and annihilation of the demons. There are demons and devotees in this material world, but in the spiritual world there is no such distinction. In other words, Lord Viṣṇu is the proprietor of both the material and spiritual worlds. In the material world almost everyone is of the demoniac nature, but there are also devotees, who appear to be in the material world although they are always situated in the spiritual world. A devotee's position is always transcendental, and he is always protected by Lord Viṣṇu.

TEXT 21

vakṣasy adhiśrita-vadhūr vana-māly udāra-

hāsāvaloka-kalayā ramayaṁś ca viśvam

pārśva-bhramad-vyajana-cāmara-rāja-haṁsaḥ

śvetātapatra-śaśinopari rajyamānaḥ

SYNONYMS

vakṣasi-on the chest; adhiśrita-situated; vadhūḥ-a woman (the goddess of fortune, Lakṣmī); vana-mālī-garlanded with forest flowers; udāra-beautiful; hāsa-smiling; avaloka-glance; kalayā-with a small part; ramayan-pleasing; ca-and; viśvam-the whole world; pārśva-side; bhramat-moving back and forth; vyajana-cāmara-white yak-tail hair for fanning; rāja-haṁsaḥ-swan; śveta-ātapatra-śaśinā-with a white canopy like the moon; upari-above; rajyamānaḥ-looking beautiful.

Lord Viṣṇu looked extraordinarily beautiful because the goddess of fortune and a garland were situated on His chest. His face was beautifully decorated with a smiling attitude which can captivate the entire world, especially the devotees. Fans of white hair appeared on both sides of the Lord like white swans, and the white canopy overhead looked like the moon.

The smiling face of Lord Viṣṇu is pleasing to the whole world. Not only devotees but even nondevotees are attracted by such a smile. This verse nicely describes how the sun, moon, eight-petalled lotus flower and humming black bees were represented by the fans of hair, the overhead canopy, the moving earrings on both sides of His face, and His blackish hair. All together, accompanied by the conchshell, wheel, club, lotus flower, bow, arrows, shield and sword in His hands, these presented a grand and beautiful audience for Lord Viṣṇu which captivated all the demigods there, including Dakṣa and Lord Brahmā.

TEXT 22

tam upāgatam ālakṣya

sarve sura-gaṇādayaḥ

praṇemuḥ sahasotthāya

brahmendra-tryakṣa-nāyakāḥ

SYNONYMS

tam-Him; upāgatam-arrived; ālakṣya-after seeing; sarve-all; sura-gaṇa-ādayaḥ-the demigods and others; praṇemuḥ-obeisances; sahasā-immediately; utthāya-after standing up; brahma-Lord Brahmā; indra-Lord Indra; tri-akṣa-Lord Śiva (who has three eyes); nāyakāḥ-led by.

As soon as Lord Viṣṇu was visible, all the demigods-Lord Brahmā and Lord Śiva, the Gandharvas and all present there-immediately offered their respectful obeisances by falling down straight before Him.

It appears that Lord Viṣṇu is the Supreme Lord even of Lord Śiva and Lord Brahmā, what to speak of the demigods, Gandharvas and ordinary living entities. It is stated in a prayer, yaṁ brahmā varuṇendra-rudra-marutāḥ: all the demigods worship Lord Viṣṇu. Similarly, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: [SB 12.13.1] yogīs concentrate their minds on the form of Lord Viṣṇu. Thus Lord Viṣṇu is worshipable by all demigods, all Gandharvas and even Lord Śiva and Lord Brahmā. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: Viṣṇu is therefore the Supreme Personality of Godhead. Even though Lord Śiva was previously referred to in prayers by Lord Brahmā as the Supreme, when Lord Viṣṇu appeared, Śiva also fell prostrated before Him to offer respectful obeisances.

TEXT 23

tat-tejasā hata-rucaḥ

sanna-jihvāḥ sa-sādhvasāḥ

mūrdhnā dhṛtāñjali-puṭā

upatasthur adhokṣajam

SYNONYMS

tat-tejasā-by the glaring effulgence of His body; hata-rucaḥ-having faded lusters; sanna-jihvāḥ-having silent tongues; sa-sādhvasāḥ-having fear of Him; mūrdhnā-with the head; dhṛta-añjali-puṭāḥ-with hands touched to the head; upatasthuḥ-prayed; adhokṣajam-to Adhokṣaja, the Supreme Personality of Godhead.

In the presence of the glaring effulgence of the bodily luster of Nārāyaṇa, everyone else's luster faded away, and everyone stopped speaking. Fearful with awe and veneration, all present touched their hands to their heads and prepared to offer their prayers to the Supreme Personality of Godhead, Adhokṣaja.

TEXT 24

apy arvāg-vṛttayo yasya

mahi tv ātmabhuv-ādayaḥ

yathā-mati gṛṇanti sma

kṛtānugraha-vigraham

SYNONYMS

api-still; arvāk-vṛttayaḥ-beyond the mental activities; yasya-whose; mahi-glory; tu-but; ātmabhū-ādayaḥ-Brahmā, etc.; yathā-mati-according to their different capacities; gṛṇanti sma-offered prayers; kṛta-anugraha-manifested by His grace; vigraham-transcendental form.

Although the mental scope of even demigods like Brahmā was unable to comprehend the unlimited glories of the Supreme Lord, they were all able to perceive the transcendental form of the Supreme Personality of Godhead by His grace. Only by such grace could they offer their respectful prayers according to their different capacities.

The Supreme Lord, the Personality of Godhead, is always unlimited, and His glories cannot be completely enumerated by anyone, even by a personality like Lord Brahmā. It is said that Ananta, a direct incarnation of the Lord, has unlimited mouths, and with each mouth He has been trying to describe the glories of the Lord for an unlimited span of time, yet the glories of the Lord remain unlimited, and He therefore never finishes. It is not possible for any ordinary living entity to understand or to glorify the unlimited Personality of Godhead, but one can offer prayers or service to the Lord according to one's particular capacity. This capacity is increased by the service spirit. Sevonmukhe hi jihvādau means that the service of the Lord begins with the tongue. This refers to chanting. By chanting Hare Kṛṣṇa, one begins the service of the Lord. Another function of the tongue is to taste and accept the Lord's prasāda. We have to begin our service to the Unlimited with the tongue and become perfect in chanting, and accepting the Lord's prasāda. To accept the Lord's prasāda means to control the entire set of senses. The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life. As the living entity transmigrates from one form of life to another, he has to eat so many abominable foodstuffs that finally there is no limit. The tongue should be engaged in chanting and in eating the Lord's prasāda so that the other senses will be controlled. Chanting is the medicine, and prasāda is the diet. With these processes one can begin his service, and as the service increases, the Lord reveals more and more to the devotee. But there is no limit to His glories, and there is no limit to engaging oneself in the service of the Lord.

TEXT 25

dakṣo gṛhītārhaṇa-sādanottamaṁ

yajñeśvaraṁ viśva-sṛjāṁ paraṁ gurum

sunanda-nandādy-anugair vṛtaṁ mudā

gṛṇan prapede prayataḥ kṛtāñjaliḥ

SYNONYMS

dakṣaḥ-Dakṣa; gṛhīta-accepted; arhaṇa-rightful; sādana-uttamam-sacrificial vessel; yajña-īśvaram-unto the master of all sacrifices; viśva-sṛjām-of all the Prajāpatis; param-the supreme; gurum-preceptor; sunanda-nanda-ādi-anugaiḥ-by associates like Sunanda and Nanda; vṛtam-surrounded; mudā-with great pleasure; gṛṇan-offering respectful prayers; prapede-took shelter; prayataḥ-having a subdued mind; kṛta-añjaliḥ-with folded hands.

When Lord Viṣṇu accepted the oblations offered in the sacrifice, Dakṣa, the Prajāpati, began with great pleasure to offer respectful prayers unto Him. The Supreme Personality of Godhead is actually the master of all sacrifices and preceptor of all the Prajāpatis, and He is served even by such personalities as Nanda and Sunanda.

TEXT 26

dakṣa uvāca

śuddhaṁ sva-dhāmny uparatākhila-buddhy-avasthaṁ

cin-mātram ekam abhayaṁ pratiṣidhya māyām

tiṣṭhaṁs tayaiva puruṣatvam upetya tasyām

āste bhavān apariśuddha ivātma-tantraḥ

SYNONYMS

dakṣaḥ-Dakṣa; uvāca-said; śuddham-pure; sva-dhāmni-in Your own abode; uparata-akhila-completely turned back; buddhi-avastham-position of mental speculation; cit-mātram-completely spiritual; ekam-one without a second; abhayam-fearless; pratiṣidhya-controlling; māyām-material energy; tiṣṭhan-being situated; tayā-with her (Māyā); eva-certainly; puruṣatvam-overseer; upetya-entering into; tasyām-in her; āste-is present; bhavān-Your Lordship; apariśuddhaḥ-impure; iva-as if; ātma-tantraḥ-self-sufficient.

Dakṣa addressed the Supreme Personality of Godhead: My dear Lord, You are transcendental to all speculative positions. You are completely spiritual, devoid of all fear, and You are always in control of the material energy. Even though You appear in the material energy, You are situated transcendentally. You are always free from material contamination because You are completely self-sufficient.

TEXT 27

ṛtvija ūcuḥ

tattvaṁ na te vayam anañjana rudra-śāpāt

karmaṇy avagraha-dhiyo bhagavan vidāmaḥ

dharmopalakṣaṇam idaṁ trivṛd adhvarākhyaṁ

jñātaṁ yad-artham adhidaivam ado vyavasthāḥ

SYNONYMS

ṛtvijaḥ-the priests; ūcuḥ-began to say; tattvam-truth; na-not; te-of Your Lordship; vayam-all of us; anañjana-without material contamination; rudra-Lord Śiva; śāpāt-by his curse; karmaṇi-in fruitive activities; avagraha-being too much attached; dhiyaḥ-of such intelligence; bhagavan-O Lord; vidāmaḥ-know; dharma-religion; upalakṣaṇam-symbolized; idam-this; tri-vṛt-the three departments of knowledge of the Vedas; adhvara-sacrifice; ākhyam-of the name; jñātam-known to us; yat-that; artham-for the matter of; adhidaivam-for worshiping the demigods; adaḥ-this; vyavasthāḥ-arrangement.

The priests addressed the Lord, saying: O Lord, transcendental to material contamination, by the curse offered by Lord Śiva's men we have become attached to fruitive activities, and thus we are now fallen and therefore do not know anything about You. On the contrary, we are now involved in the injunctions of the three departments of the Vedic knowledge under the plea of executing rituals in the name of yajña. We know that You have made arrangements for distributing the respective shares of the demigods.

The Vedas are known as traiguṇya-viṣayā vedāḥ (Bg. 2.45). Those who are serious students of the Vedas are very much attached to the ritualistic ceremonies mentioned in the Vedas, and therefore these veda-vādīs cannot understand that the ultimate goal of the Vedas is to understand Lord Kṛṣṇa, or Viṣṇu. Those who have transcended the qualitative Vedic attractions, however, can understand Kṛṣṇa, who is never contaminated by the material qualities. Therefore Lord Viṣṇu is addressed here as anañjana (free from material contamination). In Bhagavad-gītā (2.42) the crude Vedic scholars have been deprecated by Kṛṣṇa as follows:

yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ

"Men of small knowledge are very much attached to the flowery words of the Vedas, and they say that there is nothing more than this."

TEXT 28

sadasyā ūcuḥ

utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra-

vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ

dvandva-śvabhre khala-mṛga-bhaye śoka-dāve 'jña-sārthaḥ

pādaukas te śaraṇada kadā yāti kāmopasṛṣṭaḥ

SYNONYMS

sadasyāḥ-the members of the assembly; ūcuḥ-said; utpatti-repeated birth and death; adhvani-on the path of; aśaraṇe-not having a place to take shelter; uru-great; kleśa-troublesome; durge-in the formidable fort; antaka-termination; ugra-ferocious; vyāla-snakes; anviṣṭe-being infested with; viṣaya-material happiness; mṛga-tṛṣi-mirage; ātma-body; geha-home; uru-heavy; bhāraḥ-burden; dvandva-dual; śvabhre-holes, ditches of so-called happiness and distress; khala-ferocious; mṛga-animals; bhaye-being afraid of; śoka-dāve-the forest fire of lamentation; ajña-sa-arthaḥ-for the interest of the rascals; pāda-okaḥ-shelter of Your lotus feet; te-unto You; śaraṇa-da-giving shelter; kadā-when; yāti-went; kāma-upasṛṣṭaḥ-being afflicted by all sorts of desires.

The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike. This world is full of ditches of so-called distress and happiness, and there are many ferocious animals always ready to attack. The fire of lamentation is always blazing, and the mirage of false happiness is always alluring, but one has no shelter from them. Thus foolish persons live in the cycle of birth and death, always overburdened in discharging their so-called duties, and we do not know when they will accept the shelter of Your lotus feet.

Persons who are not in Kṛṣṇa consciousness are living a very precarious life, as described in this verse, but all these circumstantial conditions are due to forgetfulness of Kṛṣṇa. The Kṛṣṇa consciousness movement is meant to give relief to all these bewildered and distressed persons; therefore it is the greatest relief work for all human society, and the workers thereof are the greatest well-wishers, for they follow in the footsteps of Lord Caitanya, who is the greatest friend to all living entities.

TEXT 29

rudra uvāca

tava varada varāṅghrāv āśiṣehākhilārthe

hy api munibhir asaktair ādareṇārhaṇīye

yadi racita-dhiyaṁ māvidya-loko 'paviddhaṁ

japati na gaṇaye tat tvat-parānugraheṇa

SYNONYMS

rudraḥ uvāca-Lord Śiva said; tava-Your; vara-da-O supreme benefactor; vara-aṅghrau-precious lotus feet; āśiṣā-by desire; iha-in the material world; akhila-arthe-for fulfillment; hi api-certainly; munibhiḥ-by the sages; asaktaiḥ-liberated; ādareṇa-with care; arhaṇīye-worshipable; yadi-if; racita-dhiyam-mind fixed; mā-me; avidya-lokaḥ-the ignorant persons; apaviddham-unpurified activity; japati-utters; na gaṇaye-do not value; tat-it; tvat-para-anugraheṇa-by compassion like Yours.

Lord Śiva said: My dear Lord, my mind and consciousness are always fixed on Your lotus feet, which, as the source of all benediction and the fulfillment of all desires, are worshiped by all liberated great sages because Your lotus feet are worthy of worship. With my mind fixed on Your lotus feet, I am no longer disturbed by persons who blaspheme me, claiming that my activities are not purified. I do not mind their accusations, and I excuse them out of compassion, just as You exhibit compassion toward all living entities.

Lord Śiva expresses herein his regret at having been angry and having disturbed the sacrificial activities of Dakṣa. King Dakṣa had insulted him in many ways, and thus he had become angry and had frustrated the entire sacrificial ceremony. Later, when he was pleased, the yajña performances were reinstituted, and therefore he regretted his activities. Now he says that because his mind is fixed on the lotus feet of the Supreme Lord, Viṣṇu, he is no longer disturbed by the ordinary critics of his way of life. From this statement by Lord Śiva it is understood that as long as one is on the material platform one is affected by the three modes of material nature. As soon as one is in Kṛṣṇa consciousness, however, one is no longer affected by such material activities. One should therefore always be fixed in Kṛṣṇa consciousness, busy in the transcendental loving service of the Lord. It is guaranteed that such a devotee will never be affected by the actions and reactions of the three modes of material nature. This fact is also corroborated in Bhagavad-gītā: anyone who is fixed in the transcendental service of the Lord has surpassed all the material qualities and is situated in the status of Brahman realization, in which one is not afflicted by hankering for material objects. The recommendation of the Śrīmad-Bhāgavatam is that one should always be Kṛṣṇa conscious and should never forget his transcendental relationship with the Lord. This program has to be followed strictly by everyone. From the statement of Lord Śiva it is understood that he was always in Kṛṣṇa consciousness, and thus he remained free from material affliction. The only remedy, therefore, is to continue Kṛṣṇa consciousness rigidly, in order to get out of the contamination of the material modes.

TEXT 30

bhṛgur uvāca

yan māyayā gahanayāpahṛtātma-bodhā

brahmādayas tanu-bhṛtas tamasi svapantaḥ

nātman-śritaṁ tava vidanty adhunāpi tattvaṁ

so 'yaṁ prasīdatu bhavān praṇatātma-bandhuḥ

SYNONYMS

bhṛguḥ uvāca-Śrī Bhṛgu said; yat-who; māyayā-by illusory energy; gahanayā-insurmountable; apahṛta-stolen; ātma-bodhāḥ-knowledge of the constitutional position; brahma-ādayaḥ-Lord Brahmā, etc.; tanu-bhṛtaḥ-embodied living entities; tamasi-in the darkness of illusion; svapantaḥ-lying down; na-not; ātman-in the living entity; śritam-situated in; tava-Your; vidanti-understand; adhunā-now; api-certainly; tattvam-absolute position; saḥ-You; ayam-this; prasīdatu-be kind; bhavān-Your Lordship; praṇata-ātma-surrendered soul; bandhuḥ-friend.

Śrī Bhṛgu said: My dear Lord, all living entities, beginning from the highest, namely Lord Brahmā, down to the ordinary ant, are under the influence of the insurmountable spell of illusory energy, and thus they are ignorant of their constitutional position. Everyone believes in the concept of the body, and all are thus submerged in the darkness of illusion. They are actually unable to understand how You live in every living entity as the Supersoul, nor can they understand Your absolute position. But You are the eternal friend and protector of all surrendered souls. Therefore, please be kind toward us and forgive all our offenses.

Bhṛgu Muni was conscious of the scandalous behavior exhibited by each and every one of them, including Brahmā and Lord Śiva, in the sacrificial ceremony of Dakṣa. By mentioning Brahmā, the chief of all living entities within this material world, he wanted to state that everyone, including also Brahmā and Lord Śiva, is under the concept of the body and under the spell of material energy-all but Viṣṇu. That is the version of Bhṛgu. As long as one is under the concept of the body as self, it is very difficult to understand the Supersoul or the Supreme Personality of Godhead. Conscious that he was not greater than Brahma-, Bhṛgu included himself in the list of offenders. Ignorant personalities, or conditioned souls, have no choice but to accept their precarious condition under material nature. The only remedy is to surrender to Viṣṇu and always pray to be excused. One should depend only on the causeless mercy of the Lord for deliverance and not even slightly on one's own strength. That is the perfect position of a Kṛṣṇa conscious person. The Lord is everyone's friend, but He is especially friendly to the surrendered soul. The simple process, therefore, is that a conditioned soul should remain surrendered to the Lord, and the Lord will give him all protection to keep him out of the clutches of material contamination.

TEXT 31

brahmovāca

naitat svarūpaṁ bhavato 'sau padārtha-

bheda-grahaiḥ puruṣo yāvad īkṣet

jñānasya cārthasya guṇasya cāśrayo

māyāmayād vyatirikto matas tvam

SYNONYMS

brahmā uvāca-Lord Brahmā said; na-not; etat-this; svarūpam-eternal form; bhavataḥ-Your; asau-that other; pada-artha-knowledge; bheda-different; grahaiḥ-by the acquiring; puruṣaḥ-person; yāvat-as long as; īkṣet-wants to see; jñānasya-of knowledge; ca-also; arthasya-of the objective; guṇasya-of the instruments of knowledge; ca-also; āśrayaḥ-the basis; māyā-mayāt-from being made of material energy; vyatiriktaḥ-distinct; mataḥ-regarded; tvam-You.

Lord Brahmā said: My dear Lord, Your personality and eternal form cannot be understood by any person who is trying to know You through the different processes of acquiring knowledge. Your position is always transcendental to the material creation, whereas the empiric attempt to understand You is material, as are its objectives and instruments.

It is said that the transcendental name, qualities, activities, paraphernalia, etc., of the Supreme Personality of Godhead cannot be understood with our material senses. The attempt of the empiric philosophers to understand the Absolute Truth by speculation is always futile because their process of understanding, their objective and the instruments by which they try to understand the Absolute Truth are all material. The Lord is aprākṛta, beyond the creation of the material world. This fact is also accepted by the great impersonalist Śaṅkarācārya: nārāyaṇaḥ paro 'vyaktād aṇḍam avyakta-sambhavam. Avyakta, or the original material cause, is beyond this material manifestation and is the cause of the material world. Because Nārāyaṇa, the Supreme Personality of Godhead, is beyond the material world, one cannot speculate upon Him by any material method. One has to understand the Supreme Personality of Godhead simply by the transcendental method of Kṛṣṇa consciousness. This is confirmed in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti: only by devotional service can one understand the transcendental form of the Lord. The difference between the impersonalists and the personalists is that the impersonalists, limited by their speculative processes, cannot even approach the Supreme Personality of Godhead, whereas the devotees please the Supreme Personality of Godhead through His transcendental loving service. Sevonmukhe hi: due to the service attitude of the devotee, the Lord is revealed to him. The Supreme Lord cannot be understood by materialistic persons even though He is present before them. In Bhagavad-gītā, Lord Kṛṣṇa therefore condemns such materialists as mūḍhas. Mūḍha means "rascal." It is said in the Gītā, "Only rascals think of Lord Kṛṣṇa as an ordinary person. They do not know what Lord Kṛṣṇa's position is or what His transcendental potencies are." Unaware of His transcendental potencies, the impersonalists deride the person of Lord Kṛṣṇa, whereas the devotees, by dint of their service attitude, can understand Him as the Personality of Godhead. In the Tenth Chapter of Bhagavad-gītā, Arjuna also confirmed that it is very difficult to understand the personality of the Lord.

TEXT 32

indra uvāca

idam apy acyuta viśva-bhāvanaṁ

vapur ānanda-karaṁ mano-dṛśām

sura-vidviṭ-kṣapaṇair udāyudhair

bhuja-daṇḍair upapannam aṣṭabhiḥ

SYNONYMS

indraḥ uvāca-King Indra said; idam-this; api-certainly; acyuta-O infallible one; viśva-bhāvanam-for the welfare of the universe; vapuḥ-transcendental form; ānanda-karam-a cause of pleasure; manaḥ-dṛśām-to the mind and the eye; sura-vidviṭ-envious of Your devotees; kṣapaṇaiḥ-by punishment; ud-āyudhaiḥ-with uplifted weapons; bhuja-daṇḍaiḥ-with arms; upapannam-possessed of; aṣṭabhiḥ-with eight.

King Indra said: My dear Lord, Your transcendental form with eight hands and weapons in each of them appears for the welfare of the entire universe, and it is very pleasing to the mind and eyes. In such a form, Your Lordship is always prepared to punish the demons, who are envious of Your devotees.

It is generally understood from revealed scriptures that Lord Viṣṇu appears with four hands, but in this particular sacrificial arena Lord Viṣṇu arrived with eight hands. King Indra said, "Even though we are accustomed to see Your four-handed Viṣṇu form, this appearance with eight hands is as real as the four-handed form." As Lord Brahmā had said, to realize the transcendental form of the Lord is beyond the power of the senses. In reply to that statement by Brahmā, King Indra said that even though the transcendental form of the Lord is not perceivable by the material senses, His activities and His transcendental form can be understood. The Lord's uncommon features, uncommon activities and uncommon beauty can be perceived even by an ordinary man. For example, when Lord Kṛṣṇa appeared just like a six- or seven-year-old boy in Vṛndāvana, He was approached by the residents there. There were torrents of rain, and the Lord saved the residents of Vṛndāvana by lifting Govardhana Hill and resting it on the little finger of His left hand for seven days. This uncommon feature of the Lord should convince even materialistic persons who want to speculate to the limit of their material senses. The activities of the Lord are pleasing to experimental vision also, but impersonalists will not believe in His identity because they study the personality of the Lord by comparing their personality to His. Because men in this material world cannot lift a hill, they do not believe that the Lord can lift one. They accept the statements of Śrīmad-Bhāgavatam to be allegorical, and they try to interpret them in their own way. But factually the Lord lifted the hill in the presence of all the inhabitants of Vṛndāvana, as corroborated by great ācāryas and authors like Vyāsadeva and Nārada. Everything about the Lord-His activities, pastimes and uncommon features-should be accepted as is, and in this way, even in our present condition, we can understand the Lord. ln the instance herein, King Indra confirmed: "Your presence with eight hands is as good as Your presence with four hands." There is no doubt about it.

TEXT 33

patnya ūcuḥ

yajño 'yaṁ tava yajanāya kena sṛṣṭo

vidhvastaḥ paśupatinādya dakṣa-kopāt

taṁ nas tvaṁ śava-śayanābha-śānta-medhaṁ

yajñātman nalina-rucā dṛśā punīhi

SYNONYMS

patnyaḥ ūcuḥ-the wives of the executors of the sacrifice said; yajñaḥ-the sacrifice; ayam-this; tava-Your; yajanāya-worshiping; kena-by Brahmā; sṛṣṭaḥ-arranged; vidhvastaḥ-devastated; paśupatinā-by Lord Śiva; adya-today; dakṣa-kopāt-from anger at Dakṣa; tam-it; naḥ-our; tvam-You; śava-śayana-dead bodies; ābha-like; śānta-medham-the still sacrificial animals; yajña-ātman-O Lord of sacrifice; nalina-lotus; rucā-beautiful; dṛśā-by the vision of Your eyes; punīhi-sanctify.

The wives of the performers of the sacrifice said: My dear Lord, this sacrifice was arranged under the instruction of Brahmā, but unfortunately Lord Śiva, being angry at Dakṣa, devastated the entire scene, and because of his anger the animals meant for sacrifice are lying dead. Therefore the preparations of the yajña have been lost. Now, by the glance of Your lotus eyes, the sanctity of this sacrificial arena may be again invoked.

Animals were offered in sacrifice in order to give them renewed life; that was the purpose of having animals there. Offering an animal in sacrifice and giving him renewed life was the evidence of the strength of chanting mantras. Unfortunately, when Dakṣa's sacrifice was devastated by Lord Śiva, some of the animals were killed. (One was killed just to replace the head of Dakṣa.) Their bodies were lying about, and the sacrificial arena was turned into a crematorium. Thus the real purpose of yajña was lost.

Lord Viṣṇu, being the ultimate objective of such sacrificial ceremonies, was requested by the wives of the priests to glance over the yajña arena with His causeless mercy so that the routine work of the yajña might be continued. The purport here is that animals should not be unnecessarily killed. They were used to prove the strength of the mantras and were to have been rejuvenated by the use of the mantras. They should not have been killed, as they were by Lord Śiva to replace the head of Dakṣa with an animal's head. It was pleasing to see an animal sacrificed and rejuvenated, and that pleasing atmosphere had been lost. The wives of the priests requested that the animals be brought back to life by the glance of Lord Viṣṇu to make a pleasing yajña.

TEXT 34

ṛṣaya ūcuḥ

ananvitaṁ te bhagavan viceṣṭitaṁ

yad ātmanā carasi hi karma nājyase

vibhūtaye yata upasedur īśvarīṁ

na manyate svayam anuvartatīṁ bhavān

SYNONYMS

ṛṣayaḥ-the sages; ūcuḥ-prayed; ananvitam-wonderful; te-Your; bhagavan-O possessor of all opulences; viceṣṭitam-activities; yat-which; ātmanā-by Your potencies; carasi-You execute; hi-certainly; karma-to such activities; na ajyase-You are not attached; vibhūtaye-for her mercy; yataḥ-from whom; upaseduḥ-worshiped; īśvarīm-Lakṣmī, the goddess of fortune; na manyate-are not attached; svayam-Yourself; anuvartatīm-to Your obedient servant (Lakṣmī); bhavān-Your Lordship.

The sages prayed: Dear Lord, Your activities are most wonderful, and although You do everything by Your different potencies, You are not at all attached to such activities. You are not even attached to the goddess of fortune, who is worshiped by the great demigods like Brahmā, who pray to achieve her mercy.

In Bhagavad-gītā it is said that the Lord has no desire to achieve any result from His wonderful activities, nor has He any need to perform them. But still, in order to give an example to people in general, He sometimes acts, and those activities are very wonderful. He is not attached to anything. Na māṁ karmāṇi limpanti: although He acts very wonderfully, He is not at all attached to anything (Bg. 4.14). He is self-sufficient. The example is given here that the goddess of fortune, Lakṣmī, is always engaged in the service of the Lord, but still He is not attached to her. Even great demigods like Brahmā worship the goddess of fortune in order to win her favor, but although the Lord is worshiped by many hundreds and thousands of goddesses of fortune, He is not at all attached to any one of them. This distinction concerning the exalted transcendental position of the Lord is specifically mentioned by the great sages; He is not like the ordinary living entity, who is attached to the results of pious activities.

TEXT 35

siddhā ūcuḥ

ayaṁ tvat-kathā-mṛṣṭa-pīyūṣa-nadyāṁ

mano-vāraṇaḥ kleśa-dāvāgni-dagdhaḥ

tṛṣārto 'vagāḍho na sasmāra dāvaṁ

na niṣkrāmati brahma-sampannavan naḥ

SYNONYMS

siddhāḥ-the Siddhas; ūcuḥ-prayed; ayam-this; tvat-kathā-Your pastimes; mṛṣṭa-pure; pīyūṣa-of nectar; nadyām-in the river; manaḥ-of the mind; vāraṇaḥ-the elephant; kleśa-sufferings; dāva-agni-by the forest fire; dagdhaḥ-burned; tṛṣā-thirst; ārtaḥ-afflicted; avagāḍhaḥ-being immersed; na sasmāra-does not remember; dāvam-the forest fire or the miseries; na niṣkrāmati-not come out; brahma-the Absolute; sampanna-vat-like having merged; naḥ-our.

The Siddhas prayed: Like an elephant that has suffered in a forest fire but can forget all its troubles by entering a river, our minds, O Lord, always merge in the nectarean river of Your transcendental pastimes, and they desire never to leave such transcendental bliss, which is as good as the pleasure of merging in the Absolute.

This statement is from the Siddhas, the inhabitants of Siddhaloka, where the eight kinds of material perfection are complete. The residents of Siddhaloka have full control in the eight kinds of yogic perfection, but from their statement it appears that they are pure devotees. They always merge in the nectarean river of hearing of the pastimes of the Lord. Hearing of the pastimes of the Lord is called kṛṣṇa-kathā. Similarly, there is a statement by Prahlāda Mahārāja that those who are always merged in the ocean of the nectar of describing the Lord's pastimes are liberated and have no fear of the material condition of life. The Siddhas say that the mind of an ordinary person is full of anxieties. The example is given of the elephant who has suffered in a forest fire and who enters into a river for relief. If persons who are suffering in the forest fire of this material existence will only enter into the nectarean river of the description of the pastimes of the Lord, they will forget all the troubles of the miserable material existence. The Siddhas do not care for fruitive activities, such as performing sacrifices and achieving the good results. They simply merge in the transcendental discussions of the pastimes of the Lord. That makes them completely happy, without care for pious or impious activities. For those who are always in Kṛṣṇa consciousness there is no need to perform any kind of pious or impious sacrifices or activities. Kṛṣṇa consciousness is itself complete, for it includes all the processes praised in the Vedic scriptures.

TEXT 36

yajamāny uvāca

svāgataṁ te prasīdeśa tubhyaṁ namaḥ

śrīnivāsa śriyā kāntayā trāhi naḥ

tvām ṛte 'dhīśa nāṅgair makhaḥ śobhate

śīrṣa-hīnaḥ ka-bandho yathā puruṣaḥ

SYNONYMS

yajamānī-the wife of Dakṣa; uvāca-prayed; su-āgatam-auspicious appearance; te-Your; prasīda-become pleased; īśa-my dear Lord; tubhyam-unto You; namaḥ-respectful obeisances; śrīnivāsa-O abode of the goddess of fortune; śriyā-with Lakṣmī; kāntayā-Your wife; trāhi-protect; naḥ-us; tvām-You; ṛte-without; adhīśa-O supreme controller; na-not; aṅgaiḥ-with bodily limbs; makhaḥ-the sacrificial arena; śobhate-is beautiful; śīrṣa-hīnaḥ-without the head; ka-bandhaḥ-possessed of only a body; yathā-as; puruṣaḥ-a person.

The wife of Dakṣa prayed as follows: My dear Lord, it is very fortunate that You have appeared in this arena of sacrifice. I offer my respectful obeisances unto You, and I request that You be pleased on this occasion. The sacrificial arena is not beautiful without You, just as a body is not beautiful without the head.

Another name of Lord Viṣṇu is Yajñeśvara. In Bhagavad-gītā it is said that all activities should be performed as Viṣṇu-yajña, for the pleasure of Lord Viṣṇu. Unless we please Him, whatever we do is the cause of our bondage in the material world. This is confirmed herein by the wife of Dakṣa: "Without Your presence, the grandeur of this sacrificial ceremony is useless, just as a body without the head, however decorated it may be, is useless." The comparison is equally applicable to the social body. Material civilization is very proud of being advanced, but it is actually the useless trunk of a body without a head. Without Kṛṣṇa consciousness, without an understanding of Viṣṇu, the Supreme Personality of Godhead, any advancement in a civilization, no matter how sophisticated, is of no value. There is a statement in the Hari-bhakti-sudhodaya (3.11):

bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam

The purport is that sometimes when a friend or relative dies, especially among lower class men, the dead body is decorated. Dressed and ornamented, the body is taken in procession. That sort of decoration of the dead body has no actual value because the life force is already gone. Similarly, any aristocracy, any social prestige or any advancement of material civilization without Kṛṣṇa consciousness is as good as the decoration of a dead body. The name of the wife of Dakṣa was Prasūti, and she was the daughter of Svāyambhuva Manu. Her sister, Devahūti, was married to Kardama Muni, and Kapiladeva, the Personality of Godhead, became her son. Prasūti, then, was the aunt of Lord Viṣṇu. She was asking the favor of Lord Viṣṇu in an affectionate mode; since she was His aunt, she sought some special favor. Also significant in this verse is that the Lord is praised with the goddess of fortune. Wherever Lord Viṣṇu is worshiped, naturally there is the favor of the goddess of fortune. Lord Viṣṇu is addressed as amṛta, transcendental. The demigods, including Brahmā and Lord Śiva, were produced after the creation, but Lord Viṣṇu existed before the creation. He is addressed, therefore, as amṛta. Lord Viṣṇu is worshiped with His internal energy by the Vaiṣṇavas. Prasūti, the wife of Dakṣa, implored the Lord to turn the priests into Vaiṣṇavas instead of simply fruitive workers performing sacrifices for some material benefits.

TEXT 37

lokapālā ūcuḥ

dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ

pratyag-draṣṭā dṛśyate yena viśvam

māyā hy eṣā bhavadīyā hi bhūman

yas tvaṁ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ

SYNONYMS

loka-pālāḥ-the governors of the different planets; ūcuḥ-said; dṛṣṭaḥ-seen; kim-whether; naḥ-by us; dṛgbhiḥ-by the material senses; asat-grahaiḥ-revealing the cosmic manifestation; tvam-You; pratyak-draṣṭā-inner witness; dṛśyate-is seen; yena-by whom; viśvam-the universe; māyā-material world; hi-because; eṣā-this; bhavadīyā-Your; hi-certainly; bhūman-O possessor of the universe; yaḥ-because; tvam-You; ṣaṣṭhaḥ-the sixth; pañcabhiḥ-with the five; bhāsi-appear; bhūtaiḥ-with the elements.

The governors of various planets spoke as follows: Dear Lord, we believe only in our direct perception, but under the circumstances we do not know whether we have actually seen You with our material senses. By our material senses we can simply perceive the cosmic manifestation, but You are beyond the five elements. You are the sixth. We see You, therefore, as a creation of the material world.

The governors of the various planets are certainly materially opulent and very puffed up. Such persons are unable to understand the transcendental, eternal form of the Lord. In the Brahma-saṁhitā it is stated that only persons who have anointed their eyes with love of Godhead can see the Personality of Godhead in every step of their activities. Also, in the prayers of Kuntī (Bhāg. 1.8.26) it is stated that only those who are akiñcana-gocaram, who are not materially puffed up, can see the Supreme Personality of Godhead; others are bewildered and cannot even think of the Absolute Truth.

TEXT 38

yogeśvarā ūcuḥ

preyān na te 'nyo 'sty amutas tvayi prabho

viśvātmanīkṣen na pṛthag ya ātmanaḥ

athāpi bhaktyeśa tayopadhāvatām

ananya-vṛttyānugṛhāṇa vatsala

SYNONYMS

yoga-īśvarāḥ-the great mystics; ūcuḥ-said; preyān-very dear; na-not; te-of You; anyaḥ-another; asti-there is; amutaḥ-from that; tvayi-in You; prabho-dear Lord; viśva-ātmani-in the Supersoul of all living entities; īkṣet-see; na-not; pṛthak-different; yaḥ-who; ātmanaḥ-the living entities; atha api-so much more; bhaktyā-with devotion; īśa-O Lord; tayā-with it; upadhāvatām-of those who worship; ananya-vṛttyā-unfailing; anugṛhāṇa-favor; vatsala-O favorable Lord.

The great mystics said: Dear Lord, persons who see You as nondifferent from themselves, knowing that You are the Supersoul of all living entities, are certainly very, very dear to You. You are very favorable toward those who engage in devotional service, accepting You as the Lord and themselves as the servants. By Your mercy, You are always inclined in their favor.

It is indicated in this verse that the monists and the great mystics know the Supreme Personality of Godhead as one. This oneness is not the misunderstanding that a living entity is equal in every respect to the Supreme Personality of Godhead. This monism is based on pure knowledge as described and confirmed in Bhagavad-gītā (7.17): priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. The Lord says that those who are advanced in transcendental knowledge and know the science of Kṛṣṇa consciousness are very dear to Him, and He also is very dear to them. Those who are actually in perfect knowledge of the science of God know that the living entities are superior energy of the Supreme Lord. This is stated in Bhagavad-gītā, Seventh Chapter: the material energy is inferior, and the living entities are superior energy. Energy and the energetic are nondifferent; therefore, energies possess the same quality as the energetic. Persons who are in full knowledge of the Personality of Godhead, analyzing His different energies and knowing their own constitutional position, are certainly very, very dear to the Lord. Persons, however, who may not even be conversant with knowledge of the Supreme Personality but who always think of the Lord with love and faith, feeling that He is great and that they are His parts and parcels, ever His servitors, are even more favored by Him. The particular significance of this verse is that the Lord is addressed as vatsala. Vatsala means "always favorably disposed." The Lord's name is bhakta-vatsala. The Lord is famous as bhakta-vatsala, which means that He is always favorably inclined to the devotees, whereas He is never addressed anywhere in the Vedic literature as jñānī-vatsala.

TEXT 39

jagad-udbhava-sthiti-layeṣu daivato

bahu-bhidyamāna-guṇayātma-māyayā

racitātma-bheda-mataye sva-saṁsthayā

vinivartita-bhrama-guṇātmane namaḥ

SYNONYMS

jagat-the material world; udbhava-creation; sthiti-maintenance; layeṣu-in annihilation; daivataḥ-destiny; bahu-many; bhidyamāna-being variegated; guṇayā-by material qualities; ātma-māyayā-by His material energy; racita-produced; ātma-in the living entities; bheda-mataye-who produced different inclinations; sva-saṁsthayā-by His internal potency; vinivartita-caused to stop; bhrama-interaction; guṇa-of material modes; ātmane-unto Him in His personal form; namaḥ-obeisances.

We offer our respectful obeisances unto the Supreme, who has created varieties of manifestations and put them under the spell of the three qualities of the material world in order to create, maintain and annihilate them. He Himself is not under the control of the external energy; in His personal feature He is completely devoid of the variegated manifestation of material qualities, and He is under no illusion of false identification.

Two situations are described in this verse. One is the creation, maintenance and annihilation of the material world, and the other is the Lord's own establishment. There is also quality in the Lord's own establishment, the kingdom of God. lt is stated here that Goloka is His personal situation. There is also quality in Goloka, but that quality is not divided into creation, maintenance and annihilation. In the external energy, the interaction of the three qualities makes it possible for things to be created, maintained and annihilated. But in the spiritual world, or the kingdom of God, there is no such exhibition, since everything is eternal, sentient and blissful. There is a class of philosophers who misunderstand the appearance of the Personality of Godhead within this material world. They are under the impression that when the Supreme Personality of Godhead appears, He is under the spell of the three qualities, like all the other living entities who appear within this material world. That is their misunderstanding; as it is clearly stated here (sva-saṁsthayā), by His internal potency He is transcendental to all these material qualities. Similarly, in Bhagavad-gītā the Lord says, "I appear by My internal potency." Both the internal and external potencies are under the control of the Supreme, so He does not come under the control of either of these potencies. Rather, everything is under His control. In order to manifest His transcendental name, form, quality, pastimes and paraphernalia, He brings into action His internal energy. On account of the variegatedness of the external potency, there are manifestations of many qualitative demigods, beginning with Brahmā and Lord Śiva, and people are attracted to these demigods according to their own material quality. But when one is transcendental or surpasses the material qualities, he is simply fixed in the worship of the Supreme Personality. This fact is explained in Bhagavad-gītā: anyone engaged in the service of the Lord is already transcendental to the variegatedness and interaction of the three material qualities. The summary is that the conditioned souls are being pulled by the action and reaction of the material qualities, which create a differentiation of energies. But in the spiritual world the worshipable one is the Supreme Lord and no one else.

TEXT 40

brahmovāca

namas te śrita-sattvāya

dharmādīnāṁ ca sūtaye

nirguṇāya ca yat-kāṣṭhāṁ

nāhaṁ vedāpare 'pi ca

SYNONYMS

brahma-the personified Vedas; uvāca-said; namaḥ-respectful obeisances; te-unto You; śrita-sattvāya-the shelter of the quality of goodness; dharma-ādīnām-of all religion, austerity and penance; ca-and; sūtaye-the source; nirguṇāya-transcendental to material qualities; ca-and; yat-of whom (of the Supreme Lord); kāṣṭhām-the situation; na-not; aham-I; veda-know; apare-others; api-certainly; ca-and.

The personified Vedas said: We offer our respectful obeisances unto You, the Lord, the shelter of the quality of goodness and therefore the source of all religion, austerity and penance, for You are transcendental to all material qualities and no one knows You or Your actual situation.

In the material world there is the trinity of the three material qualities. Lord Viṣṇu has accepted the superintendence of the quality of goodness, which is the source of religion, knowledge, austerity, renunciation, opulence, etc. Because of this, actual peace, prosperity, knowledge and religion can be attained when the living entities are under the control of the quality of goodness in the material world. As soon as they are subjected to the control of the other two qualities, namely passion and ignorance, their precarious conditional life becomes intolerable. But Lord Viṣṇu, in His original position, is always nirguṇa, which means transcendental to these material qualities. Guṇa means "quality," and nir means "negation." This does not indicate, however, that He has no qualities; He has transcendental qualities by which He appears and manifests His pastimes. The positive transcendental qualitative manifestation is unknown to the students of the Vedas as well as to the great stalwart demigods like Brahmā and Śiva. Actually, the transcendental qualities are manifested only to the devotees. As confirmed in Bhagavad-gītā, simply by discharging devotional service one can understand the transcendental position of the Supreme Lord. Those who are in the mode of goodness can partially enter into the transcendental understanding, but it is advised in Bhagavad-gītā that one has to surpass this. The Vedic principles are based on the three qualities of the material modes. One has to transcend the three qualities, and then one can be situated in pure and simple spiritual life.

TEXT 41

agnir uvāca

yat-tejasāhaṁ susamiddha-tejā

havyaṁ vahe svadhvara ājya-siktam

taṁ yajñiyaṁ pañca-vidhaṁ ca pañcabhiḥ

sviṣṭaṁ yajurbhiḥ praṇato 'smi yajñam

SYNONYMS

agniḥ-the fire-god; uvāca-said; yat-tejasā-by whose effulgence; aham-I; su-samiddha-tejāḥ-as luminous as blazing fire; havyam-offerings; vahe-I am accepting; su-adhvare-in the sacrifice; ājya-siktam-mixed with butter; tam-that; yajñiyam-the protector of the sacrifice; pañca-vidham-five; ca-and; pañcabhiḥ-by five; su-iṣṭam-worshiped; yajurbhiḥ-Vedic hymns; praṇataḥ-offer respectful obeisances; asmi-I; yajñam-to Yajña (Viṣṇu).

The fire-god said: My dear Lord, I offer my respectful obeisances unto You because by Your favor I am as luminous as blazing fire and I accept the offerings mixed with butter and offered in sacrifice. The five kinds of offerings according to the Yajur Veda are all Your different energies, and You are worshiped by five kinds of Vedic hymns. Sacrifice means Your Supreme Personality of Godhead.

In Bhagavad-gītā it is clearly said that yajña should be performed for Lord Viṣṇu. Lord Viṣṇu has one thousand popular, transcendental names, out of which one name is Yajña. lt is clearly said that everything should be done for the satisfaction of Yajña, or Viṣṇu. All other actions a person may take are only causes for his bondage. Everyone has to perform yajña according to the Vedic hymns. As stated in the Upaniṣads, fire, the altar, the auspicious full moon, the period of four months called cāturmāsya, the sacrificial animal, and the beverage called soma are necessary requisites, as are the specific hymns mentioned in the Vedas and composed of four letters. One hymn is as follows: āśrāvayeti catur-akṣaraṁ astu śrauṣaḍ iti catur-akṣaraṁ yajeti dvābhyāṁ ye yajāmahaḥ. These mantras, chanted according to the śruti and smṛti literatures, are only to please Lord Viṣṇu. For the deliverance of those who are materially conditioned and attached to material enjoyment, performing yajña and following the rules and regulations of the four divisions of society and of spiritual life are recommended. It is said in the Viṣṇu Purāṇa that by offering sacrifice to Viṣṇu one can gradually be liberated. The whole target of life, therefore, is to please Lord Viṣṇu. That is yajña. Any person who is in Kṛṣṇa consciousness has dedicated his life for the satisfaction of Kṛṣṇa, the origin of all Viṣṇu forms, and by offering worship and prasāda daily, he becomes the best performer of yajña. In the Śrīmad-Bhāgavatam it is clearly stated that in this age of Kali the only successful performance of yajña, or sacrifice, is yajñaiḥ saṅkīrtana-prāyaiḥ: the best type of sacrifice is simply to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This yajña is offered before the form of Lord Caitanya, as other yajñas are offered before the form of Lord Viṣṇu. These recommendations are found in the Eleventh Canto of the Śrīmad-Bhāgavatam. Moreover, this yajña performance confirms that Lord Caitanya Mahāprabhu is Viṣṇu Himself. As Lord Viṣṇu appeared at the Dakṣa yajña long, long ago, Lord Caitanya has appeared in this age to accept our saṅkīrtana-yajña.

TEXT 42

devā ūcuḥ

purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṁ

tvam evādyas tasmin salila uragendrādhiśayane

pumān śeṣe siddhair hṛdi vimṛśitādhyātma-padaviḥ

sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ

SYNONYMS

devāḥ-the demigods; ūcuḥ-said; purā-formerly; kalpa-apāye-at the devastation of the kalpa; sva-kṛtam-self-produced; udarī-kṛtya-having drawn within Your abdomen; vikṛtam-effect; tvam-You; eva-certainly; ādyaḥ-original; tasmin-in that; salile-water; uraga-indra-on Śeṣa; adhiśayane-on the bed; pumān-personality; śeṣe-taking rest; siddhaiḥ-by the liberated souls (like Sanaka, etc.); hṛdi-in the heart; vimṛśita-meditated on; adhyātma-padaviḥ-the path of philosophical speculation; saḥ-He; eva-certainly; adya-now; akṣṇoḥ-of both eyes; yaḥ-who; pathi-on the path; carasi-You move; bhṛtyān-servants; avasi-protect; naḥ-us.

The demigods said: Dear Lord, formerly, when there was a devastation, You conserved all the different energies of material manifestation. At that time, all the inhabitants of the higher planets, represented by such liberated souls as Sanaka, were meditating on You by philosophical speculation. You are therefore the original person, and You rest in the water of devastation on the bed of the Śeṣa snake. Now, today, You are visible to us, who are all Your servants. Please give us protection.

The devastation indicated in this verse is the partial devastation of the lower planets within the universe when Lord Brahmā goes to sleep. The higher planetary systems, beginning with Maharloka, Janaloka and Tapoloka, are not inundated at the time of this devastation. The Lord is the creator, as indicated in this verse, because the energies of creation are manifested through His body, and after annihilation, He conserves all the energy within His abdomen.

Another significant point in this verse is that the demigods said, "We are all Your servants (bhṛtyān). Give us Your protection." The demigods depend on the protection of Viṣṇu; they are not independent. Bhagavad-gītā, therefore, condemns the worship of demigods because there is no need of it and clearly states that only those who have lost their sense go asking favors of the demigods. Generally, if anyone has material desires to be fulfilled, he can ask Viṣṇu instead of going to the demigods. Those who worship demigods are not very intelligent. Besides that, the demigods say, "We are Your eternal servants." So those who are servants, or devotees of the Lord, are not very much concerned with fruitive activities, the performance of the prescribed yajñas, or mental speculation. They simply serve the Supreme Personality of Godhead sincerely, with love and faith, performing everything with that loving service, and the Lord gives such devotees direct protection. In Bhagavad-gītā Lord Kṛṣṇa says, "Simply surrender unto Me, and I will give you protection from all the reactions of sinful activities." This material world is so created that one has to act sinfully, knowingly or unknowingly, and unless his life is dedicated to Viṣṇu, he has to suffer all the reactions of sinful activities. But one who surrenders and dedicates his life for the service of the Lord has direct protection from the Lord. He has no fear of suffering from sinful activities, nor does he desire, willingly or unwillingly, to do anything which is sinful.

TEXT 43

gandharvā ūcuḥ

aṁśāṁśās te deva marīcy-ādaya ete

brahmendrādyā deva-gaṇā rudra-purogāḥ

krīḍā-bhāṇḍaṁ viśvam idaṁ yasya vibhūman

tasmai nityaṁ nātha namas te karavāma

SYNONYMS

gandharvāḥ-the Gandharvas; ūcuḥ-said; aṁśa-aṁśāḥ-parts and parcels of Your body; te-Your; deva-dear Lord; marīci-ādayaḥ-Marīci and the great sages; ete-these; brahma-indra-ādyāḥ-headed by Brahmā and Indra; deva-gaṇāḥ-the demigods; rudra-purogāḥ-having Lord Śiva as the chief; krīḍā-bhāṇḍam-a plaything; viśvam-the whole creation; idam-this; yasya-of whom; vibhūman-the Supreme Almighty Great; tasmai-unto Him; nityam-always; nātha-O Lord; namaḥ-respectful obeisances; te-unto You; karavāma-we offer.

The Gandharvas said: Dear Lord, all the demigods, including Lord Śiva, Lord Brahmā, Indra and Marīci and the great sages, are all only differentiated parts and parcels of Your body. You are the Supreme Almighty Great; the whole creation is just like a plaything for You. We always accept You as the Supreme Personality of Godhead, and we offer our respectful obeisances unto You.

In the Brahma-saṁhitā it is said that Kṛṣṇa is the Supreme Personality of Godhead. There may be many gods, from Brahmā, Lord Śiva, Indra and Candra down to the rulers of the lower planetary systems, the presidents, ministers, chairmen and kings. In fact, anyone can think that he is God. That is the false, puffed-up conviction of material life. Actually Viṣṇu is the Supreme Lord, but there is even one above Viṣṇu, for Viṣṇu is also the plenary portion of a part of Kṛṣṇa. In this verse this is referred to by the word aṁśāṁśāḥ, which refers to part and parcel of a part and parcel. There are similar verses in the Caitanya-caritāmṛta which indicate that the Supreme Lord's parts and parcels again expand into other parts and parcels. As described in Śrīmad-Bhāgavatam, there are many manifestations of Viṣṇu and many manifestations of living entities. Viṣṇu manifestations are called svāṁśa, partial manifestations, and the living entities are called vibhinnāṁśa. The demigods like Brahmā and Indra have been promoted to such exalted positions by pious activities and austerities, but actually Viṣṇu, or Kṛṣṇa, is the master of everyone. ln the Caitanya-caritāmṛta it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya. This means that Kṛṣṇa alone is the Supreme Personality of Godhead, and all others, even the viṣṇu-tattva and certainly the living entities, are His servitors. Baladeva is the immediate expansion of Kṛṣṇa. He also engages in the service of Kṛṣṇa, and certainly the ordinary living entities are serving. Everyone is created, constitutionally, for serving Kṛṣṇa. Here the Gandharvas acknowledge that although the demigods may represent themselves as the Supreme, actually they are not supreme. Real supremacy belongs to Kṛṣṇa. Kṛṣṇas tu bhagavān svayam is the statement of Śrīmad-Bhāgavatam: "Kṛṣṇa is the only Supreme Lord." Worship of Kṛṣṇa alone, therefore, includes worship of all the parts and parcels, just as watering the root of a tree also waters all the branches, twigs, leaves and flowers.

TEXT 44

vidyādharā ūcuḥ

tvan-māyayārtham abhipadya kalevare 'smin

kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ

kṣipto 'py asad-viṣaya-lālasa ātma-mohaṁ

yuṣmat-kathāmṛta-niṣevaka udvyudasyet

SYNONYMS

vidyādharāḥ-the Vidyādharas; ūcuḥ-said; tvat-māyayā-by Your external potency; artham-the human body; abhipadya-after obtaining; kalevare-in the body; asmin-in this; kṛtvā-having misidentified; mama-mine; aham-I; iti-thus; durmatiḥ-the ignorant person; utpathaiḥ-by wrong roads; svaiḥ-by one's own belongings; kṣiptaḥ-distracted; api-even; asat-temporary; viṣaya-lālasaḥ-having his happiness in sense objects; ātma-moham-the illusion of the body as the self; yuṣmat-Your; kathā-topics; amṛta-nectar; niṣevakaḥ-relishing; ut-from a long distance; vyudasyet-can be delivered.

The Vidyādharas said: Dear Lord, this human form of body is meant for attaining the highest perfectional objective, but, impelled by Your external energy, the living entity misidentifies himself with his body and with the material energy, and therefore, influenced by māyā, he wants to become happy by material enjoyment. He is misled and always attracted by temporary, illusory happiness. But Your transcendental activities are so powerful that if one engages in the hearing and chanting of such topics, he can be delivered from illusion.

The human form of life is called arthada because the body can very nicely help the embodied soul to achieve the highest perfection. Prahlāda Mahārāja said that even though temporary, the body can give us the highest perfectional achievement. In the process of evolution from the lower to the higher grade of living, the human form of life is a great boon. But māyā is so strong that in spite of achieving this great boon of the human form of life, we are influenced by temporary material happiness, and we forget our goal of life. We are attracted by things which will cease to exist. The beginning of such attraction is the temporary body. In this horrible condition of life there is only one way of liberation-to engage in the activities of transcendental chanting and hearing of the holy name of the Supreme Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The words yuṣmat-kathāmṛta-niṣevakaḥ mean "those who engage in relishing the nectar of the topics of Your Lordship." There are two narrative books which especially concern the words and activities of Kṛṣṇa. Bhagavad-gītā is the instruction given by Kṛṣṇa, and Śrīmad-Bhāgavatam is the book containing topics exclusively about Kṛṣṇa and His devotees. These two books are the special nectar of the words of Kṛṣṇa. For those who engage in the preaching of these two Vedic literatures it is very easy to get out of the illusory conditional life imposed upon us by māyā. The illusion is that the conditioned soul does not try to understand his spiritual identity. He is more interested in his external body, which is only a flash and which will be finished as soon as the time is designated. The whole atmosphere will change when the living entity has to transmigrate from one body to another. Under the spell of māyā, he will again be satisfied in a different atmosphere. This spell of māyā is called āvaraṇātmikā śakti because it is so strong that the living entity is satisfied in any abominable condition. Even if he is born as a worm living within the intestine or abdomen in the midst of urine and stool, still he is satisfied. This is the covering influence of māyā. But the human form of life is a chance to understand, and if one misses this opportunity, he is most unfortunate. The way to get out of illusory māyā is to engage in the topics of Kṛṣṇa. Lord Caitanya advocated a process whereby everyone may remain in his present position without change but simply hear from the proper authoritative sources about Kṛṣṇa. Lord Caitanya advised everyone to spread the word of Kṛṣṇa. He advised, "All of you become spiritual masters. Your duty is simply to talk to whomever you meet of Kṛṣṇa or of the instructions given by Kṛṣṇa." The International Society for Krishna Consciousness is operating for this purpose. We do not ask anyone to first change his position and then come to us. Instead, we invite everyone to come with us and simply chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, because we know that if one simply chants and hears the topics of Kṛṣṇa, one's life will change; he will see a new light, and his life will be successful.

TEXT 45

brāhmaṇā ūcuḥ

tvaṁ kratus tvaṁ havis tvaṁ hutāśaḥ svayaṁ

tvaṁ hi mantraḥ samid-darbha-pātrāṇi ca

tvaṁ sadasyartvijo dampatī devatā

agnihotraṁ svadhā soma ājyaṁ paśuḥ

SYNONYMS

brāhmaṇāḥ-the brāhmaṇas; ūcuḥ-said; tvam-You; kratuḥ-sacrifice; tvam-You; haviḥ-offering of clarified butter; tvam-You; huta-āśaḥ-fire; svayam-personified; tvam-You; hi-for; mantraḥ-the Vedic hymns; samit-darbha-pātrāṇi-the fuel, the kuśa grass and the sacrificial pots; ca-and; tvam-You; sadasya-the members of the assembly; ṛtvijaḥ-the priests; dampatī-the chief person of the sacrifice and his wife; devatā-demigods; agni-hotram-the sacred fire ceremony; svadhā-the offering to the forefathers; somaḥ-the soma plant; ājyam-the clarified butter; paśuḥ-the sacrificial animal.

The brāhmaṇas said: Dear Lord, You are sacrifice personified. You are the offering of clarified butter, You are the fire, You are the chanting of Vedic hymns by which the sacrifice is conducted, You are the fuel, You are the flame, You are the kuśa grass, and You are the sacrificial pots. You are the priests who perform the yajña, You are the demigods headed by Indra, and You are the sacrificial animal. Everything that is sacrificed is You or Your energy.

In this statement Lord Viṣṇu's all-pervasiveness is partially explained. It is said in the Viṣṇu Purāṇa that as a fire situated in one place emanates its heat and illumination everywhere, so whatever we see within the material or spiritual worlds is nothing but a manifestation of different energies emanating from the Supreme Personality of Godhead. The brāhmaṇas' statement is that Lord Viṣṇu is everything-the fire, the offering, the clarified butter, the utensils, the place of sacrifice and the kuśa. He is everything. It is confirmed herein that the performance of saṅkīrtana-yajña in this age is as good as all other yajñas in all other ages. If one performs saṅkīrtana-yajña by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, there is no need to arrange elaborate paraphernalia for the prescribed sacrificial ceremonies recommended in the Vedas. In the chant of the holy names, Hare and Kṛṣṇa, Hare means the energy of Kṛṣṇa, and Kṛṣṇa is the viṣṇu-tattva. Combined together they are everything. In this age, persons are harassed by the influence of Kali-yuga and cannot arrange for all the requisite paraphernalia for performing sacrifice as recommended in the Vedas. But if one simply chants Hare Kṛṣṇa, it is to be understood that he is performing all kinds of yajña because there is nothing within our vision except Hare (the energy of Kṛṣṇa) and Kṛṣṇa. There is no difference between Kṛṣṇa and His energies. Thus since everything is a manifestation of His energy, it is to be understood that everything is Kṛṣṇa. One simply has to accept everything in Kṛṣṇa consciousness, and he is a liberated person. One should not misunderstand that because everything is Kṛṣṇa, Kṛṣṇa has no personal identity. Kṛṣṇa is so full that in spite of keeping Himself separate from everything by His energy, He is everything. This is confirmed in Bhagavad-gītā, Ninth Chapter. He is spread throughout the creation as everything, but still He is not everything. The philosophy recommended by Lord Caitanya is that He is simultaneously one and different.

TEXT 46

tvaṁ purā gāṁ rasāyā mahā-sūkaro

daṁṣṭrayā padminīṁ vāraṇendro yathā

stūyamāno nadal līlayā yogibhir

vyujjahartha trayī-gātra yajña-kratuḥ

SYNONYMS

tvam-You; purā-in the past; gām-the earth; rasāyāḥ-from within the water; mahā-sūkaraḥ-the great boar incarnation; daṁṣṭrayā-with Your tusk; padminīm-a lotus; vāraṇa-indraḥ-an elephant; yathā-as; stūyamānaḥ-being offered prayers; nadan-vibrating; līlayā-very easily; yogibhiḥ-by great sages like Sanaka, etc.; vyujjahartha-picked up; trayī-gātra-O personified Vedic knowledge; yajña-kratuḥ-having the form of sacrifice.

Dear Lord, O personified Vedic knowledge, in the past millennium, long, long ago, when You appeared as the great boar incarnation, You picked up the world from the water, as an elephant picks up a lotus flower from a lake. When You vibrated transcendental sound in that gigantic form of a boar, the sound was accepted as a sacrificial hymn, and great sages like Sanaka meditated upon it and offered prayers for Your glorification.

A significant word used in this verse is trayī-gātra, which means that the transcendental form of the Lord is the Vedas. Anyone who engages in the worship of the Deity, or the form of the Lord in the temple, is understood to be studying all the Vedas twenty-four hours a day. Simply by decorating the Deities of the Lord, Rādhā and Kṛṣṇa, in the temple, one very minutely studies the injunctions of the Vedas. Even a neophyte devotee who simply engages in the worship of the Deity is understood to be in direct touch with the purport of Vedic knowledge. As confirmed in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the purport of the Vedas is to understand Him, Kṛṣṇa. One who worships and serves Kṛṣṇa directly has understood the truths of the Vedas.

TEXT 47

sa prasīda tvam asmākam ākāṅkṣatāṁ

darśanaṁ te paribhraṣṭa-sat-karmaṇām

kīrtyamāne nṛbhir nāmni yajñeśa te

yajña-vighnāḥ kṣayaṁ yānti tasmai namaḥ

SYNONYMS

saḥ-that same person; prasīda-be pleased; tvam-You; asmākam-upon us; ākāṅkṣatām-awaiting; darśanam-audience; te-Your; paribhraṣṭa-fallen down; sat-karmaṇām-of whom the performance of sacrifice; kīrtyamāne-being chanted; nṛbhiḥ-by persons; nāmni-Your holy name; yajña-īśa-O Lord of sacrifice; te-Your; yajña-vighnāḥ-obstacles; kṣayam-destruction; yānti-attain; tasmai-unto You; namaḥ-respectful obeisances.

Dear Lord, we were awaiting Your audience because we have been unable to perform the yajñas according to the Vedic rituals. We pray unto You, therefore, to be pleased with us. Simply by chanting Your holy name, one can surpass all obstacles. We offer our respectful obeisances unto You in Your presence.

The brāhmaṇa priests were very hopeful that their sacrifice would be carried out without obstacles now that Lord Viṣṇu was present. It is significant in this verse that the brāhmaṇas say, "Simply by chanting Your holy name we can surpass the obstacles, but now You are personally present." The performance of yajña by Dakṣa was obstructed by the disciples and followers of Lord Śiva. The brāhmaṇas indirectly criticized the followers of Lord Śiva, but because the brāhmaṇas were always protected by Lord Viṣṇu, Śiva's followers could not do any harm to their prosecution of the sacrificial process. There is a saying that when Kṛṣṇa protects someone, no one can do him harm, and when Kṛṣṇa wants to kill someone, no one can protect him. The vivid example was Rāvaṇa. Rāvaṇa was a great devotee of Lord Śiva, but when Lord Rāmacandra wanted to kill him, Lord Śiva could not protect him. If some demigod, even Lord Śiva or Lord Brahmā, wants to do harm to a devotee, Kṛṣṇa protects the devotee. But when Kṛṣṇa wants to kill someone, such as Rāvaṇa or Hiraṇyakaśipu, no demigod can protect him.

TEXT 48

maitreya uvāca

iti dakṣaḥ kavir yajñaṁ

bhadra rudrābhimarśitam

kīrtyamāne hṛṣīkeśe

sanninye yajña-bhāvane

SYNONYMS

maitreyaḥ-Maitreya; uvāca-said; iti-thus; dakṣaḥ-Dakṣa; kaviḥ-being purified in consciousness; yajñam-the sacrifice; bhadra-O Vidura; rudra-abhimarśitam-devastated by Vīrabhadra; kīrtya-māne-being glorified; hṛṣīkeśe-Hṛṣīkeśa (Lord Viṣṇu); sanninye-arranged for restarting; yajña-bhāvane-the protector of sacrifice.

Śrī Maitreya said: After Lord Viṣṇu was glorified by all present, Dakṣa, his consciousness purified, arranged to begin again the yajña which had been devastated by the followers of Lord Śiva.

TEXT 49

bhagavān svena bhāgena

sarvātmā sarva-bhāga-bhuk

dakṣaṁ babhāṣa ābhāṣya

prīyamāṇa ivānagha

SYNONYMS

bhagavān-Lord Viṣṇu; svena-with His own; bhāgena-with the share; sarva-ātmā-the Supersoul of all living entities; sarva-bhāga-bhuk-the enjoyer of the results of all sacrifices; dakṣam-Dakṣa; babhāṣe-said; ābhāṣya-addressing; prīyamāṇaḥ-being satisfied; iva-as; anagha-O sinless Vidura.

Maitreya continued: My dear sinless Vidura, Lord Viṣṇu is actually the enjoyer of the results of all sacrifices. Yet because of His being the Supersoul of all living entities, He was satisfied simply with His share of the sacrificial offerings. He therefore addressed Dakṣa in a pleasing attitude.

In Bhagavad-gītā (5.29) it is said, bhoktāraṁ yajña-tapasām: Lord Viṣṇu, or Kṛṣṇa, is the supreme enjoyer of all the results of sacrifices, austerities and penances; in whatever one may engage, the ultimate goal is Viṣṇu. If a person does not know that, he is misled. As the Supreme Personality of Godhead, Viṣṇu has nothing to demand from anyone. He is self-satisfied, self-sufficient, but He accepts the offerings of yajña because of His friendly attitude toward all living entities. When His share of the sacrificial results was offered to Him, He appeared very pleased. It is said in Bhagavad-gītā (9.26), patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: if any devotee offers Him even a small leaf, or a flower or water, if it is offered with love and affection, the Lord accepts it and is pleased. Although He is self-sufficient and does not need anything from anyone, He accepts such offerings because, as Supersoul, He has such a friendly attitude toward all living entities. Another point here is that He does not encroach upon another's share. ln the yajña there is a share for the demigods, Lord Śiva, and Lord Brahmā, and a share for Lord Viṣṇu. He is satisfied with His own share and does not encroach upon others'. Indirectly, He indicated that He was not satisfied with Dakṣa's trying to deny Lord Śiva his share. Maitreya addressed Vidura as sinless because Vidura was a pure Vaiṣṇava and never committed any offense to any demigod. Although Vaiṣṇavas accept Lord Viṣṇu as the Supreme, they are not prone to offend demigods. They give the demigods proper respect. Vaiṣṇavas accept Lord Śiva as the best Vaiṣṇava. For a Vaiṣṇava there is no possibility of offending any demigods, and the demigods are also pleased with the Vaiṣṇava because they are faultless devotees of Lord Viṣṇu.

TEXT 50

śrī-bhagavān uvāca

ahaṁ brahmā ca śarvaś ca

jagataḥ kāraṇaṁ param

ātmeśvara upadraṣṭā

svayan-dṛg aviśeṣaṇaḥ

SYNONYMS

śrī-bhagavān-Lord Viṣṇu; uvāca-said; aham-I; brahmā-Brahmā; ca-and; śarvaḥ-Lord Śiva; ca-and; jagataḥ-of the material manifestation; kāraṇam-cause; param-supreme; ātma-īśvaraḥ-the Supersoul; upadraṣṭā-the witness; svayam-dṛk-self-sufficient; aviśeṣaṇaḥ-there is no difference.

Lord Viṣṇu replied: Brahmā, Lord Śiva and I are the supreme cause of the material manifestation. I am the Supersoul, the self sufficient witness. But impersonally there is no difference between Brahmā, Lord Śiva and Me.

Lord Brahmā was born out of the transcendental body of Lord Viṣṇu, and Lord Śiva was born out of the body of Brahmā. Lord Viṣṇu, therefore, is the supreme cause. In the Vedas also it is stated that in the beginning there was only Viṣṇu, Nārāyaṇa; there was no Brahmā or Śiva. Similarly, Śaṅkarācārya confirmed this: nārāyaṇaḥ paraḥ. Nārāyaṇa, or Lord Viṣṇu, is the origin, and Brahmā and Śiva are manifested after creation. Lord Viṣṇu is also ātmeśvara, the Supersoul in everyone. Under His direction, everything is prompted from within. For example, in the beginning of the Śrīmad-Bhāgavatam it is stated, tene brahma hṛdā: He first educated Lord Brahmā from within.

In Bhagavad-gītā (10.2) Lord Kṛṣṇa states, aham ādir hi devānām: Lord Viṣṇu, or Kṛṣṇa, is the origin of all demigods, including Lord Brahmā and Lord Śiva. In another place in Bhagavad-gītā (10.8) Kṛṣṇa states, ahaṁ sarvasya prabhavaḥ: "Everything is generated from Me." This includes all the demigods. Similarly, in the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. And in the Upaniṣads is the statement yato vā imāni bhūtāni jāyante. Everything is generated from Lord Viṣṇu, everything is maintained by Him, and everything is annihilated by His energy. Therefore, by their actions and reactions, the energies which come from Him create the cosmic manifestations and also dissolve the whole creation. Thus the Lord is the cause and also the effect. Whatever effect we see is the interaction of His energy, and because the energy is generated from Him, He is both cause and effect. Simultaneously, everything is different and the same. It is said that everything is Brahman: sarvaṁ khalv idaṁ brahma. In the highest vision, nothing is beyond Brahman, and therefore Lord Brahmā and Lord Śiva are certainly nondifferent from Him.

TEXT 51

ātma-māyāṁ samāviśya

so 'haṁ guṇamayīṁ dvija

sṛjan rakṣan haran viśvaṁ

dadhre saṁjñāṁ kriyocitām

SYNONYMS

ātma-māyām-My energy; samāviśya-having entered; saḥ-Myself; aham-I; guṇa-mayīm-composed of the modes of material nature; dvi-ja-O twice-born Dakṣa; sṛjan-creating; rakṣan-maintaining; haran-annihilating; viśvam-the cosmic manifestation; dadhre-I cause to be born; saṁjñām-a name; kriyā-ucitām-according to the activity.

The Lord continued: My dear Dakṣa Dvija, I am the original Personality of Godhead, but in order to create, maintain and annihilate this cosmic manifestation, I act through My material energy, and according to the different grades of activity, My representations are differently named.

As explained in Bhagavad-gītā (7.5), jīva-bhūtāṁ mahā-bāho: the whole world is energy released from the supreme source, the Personality of Godhead, who, it is further stated in Bhagavad-gītā, acts in superior energies and inferior energies. The superior energy is the living entity, who is part and parcel of the Supreme Lord. As parts and parcels, the living entities are not different from the Supreme Lord; the energy emanated from Him is not different from Him. But in the actual activity of this material world, the living entity is under the different qualities of material energy and in different forms. There are 8,400,000 life forms. The same living entity acts under the influence of the different qualities of material nature. The entities have different bodies, but originally, in the beginning of creation, Lord Viṣṇu is alone. For the purpose of creation, Brahmā is manifested, and for annihilation there is Lord Śiva. As far as the spiritual entrance into the material world is concerned, all beings are part and parcel of the Supreme Lord, but under the covering of different material qualities they have different names. Lord Brahmā and Lord Śiva are qualitative incarnations of Viṣṇu, as guṇa-avatāras, and Viṣṇu with them accepts control of the quality of goodness; therefore He is also a qualitative incarnation like Lord Śiva and Lord Brahmā. Actually the different names exist for different directions, otherwise the origin is one only.

TEXT 52

tasmin brahmaṇy advitīye

kevale paramātmani

brahma-rudrau ca bhūtāni

bhedenājño 'nupaśyati

SYNONYMS

tasmin-Him; brahmaṇi-the Supreme Brahman; advitīye-without a second; kevale-being one; parama-ātmani-the Supersoul; brahma-rudrau-both Brahmā and Śiva; ca-and; bhūtāni-the living entities; bhedena-with separation; ajñaḥ-one who is not properly conversant; anupaśyati-thinks.

The Lord continued: One who is not in proper knowledge thinks that demigods like Brahmā and Śiva are independent, or he even thinks that the living entities are independent.

The living entities, including Brahmā, are not independently separated, but are counted within the marginal potency of the Supreme Lord. The Supreme Lord, being the Supersoul in every living entity, including Lord Brahmā and Lord Śiva, is directing everyone in the activities of the material modes of nature. No one can act independently of the sanction of the Lord, and therefore, indirectly, no one is different from the Supreme Person-certainly not Brahmā and Rudra, who are incarnations of the material nature's modes of passion and ignorance.

TEXT 53

yathā pumān na svāṅgeṣu

śiraḥ-pāṇy-ādiṣu kvacit

pārakya-buddhiṁ kurute

evaṁ bhūteṣu mat-paraḥ

SYNONYMS

yathā-as; pumān-a person; na-not; sva-aṅgeṣu-in his own body; śiraḥ-pāṇi-ādiṣu-between the head and the hands and other parts of the body; kvacit-sometimes; pārakya-buddhim-differentiation; kurute-make; evam-thus; bhūteṣu-among living entities; mat-paraḥ-My devotee.

A person with average intelligence does not think the head and other parts of the body to be separate. Similarly, My devotee does not differentiate Viṣṇu, the all-pervading Personality of Godhead, from any thing or any living entity.

Whenever there is disease in any part of the body, the whole body takes care of the ailing part. Similarly, a devotee's oneness is manifested in His compassion for all conditioned souls. Bhagavad-gītā (5.18) says, paṇḍitāḥ sama-darśinaḥ: those who are learned see everyone's conditional life equally. Devotees are compassionate to every conditioned soul, and therefore they are known as apārakya-buddhi. Because devotees are learned and know that every living entity is part and parcel of the Supreme Lord, they preach Kṛṣṇa consciousness to everyone so that everyone may be happy. If a particular part of the body is diseased, the whole attention of the body goes to that part. Similarly, devotees care for any person who is forgetful of Kṛṣṇa and therefore in material consciousness. The equal vision of the devotee is that he works to get all living entities back home, back to Godhead.

TEXT 54

trayāṇām eka-bhāvānāṁ

yo na paśyati vai bhidām

sarva-bhūtātmanāṁ brahman

sa śāntim adhigacchati

SYNONYMS

trayāṇām-of the three; eka-bhāvānām-having one nature; yaḥ-who; na paśyati-does not see; vai-certainly; bhidām-separateness; sarva-bhūta-ātmanām-of the Supersoul of all living entities; brahman-O Dakṣa; saḥ-he; śāntim-peace; adhigacchati-realizes.

The Lord continued: One who does not consider Brahmā, Viṣṇu, Śiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.

Two words are very significant in this verse. Trayāṇām indicates "three," namely Lord Brahmā, Lord Śiva and Lord Viṣṇu. Bhidām means "different." They are three, and therefore they are separate, but at the same time they are one. This is the philosophy of simultaneous oneness and difference, which is called . The example given in the Brahma-saṁhitā is that milk and yogurt are simultaneously one and different; both are milk, but the yogurt has become changed. In order to achieve real peace, one should see everything and every living entity, including Lord Brahmā and Lord Śiva, as nondifferent from the Supreme Personality of Godhead. No one is independent. Every one of us is an expansion of the Supreme Personality of Godhead. This accounts for unity in diversity. There are diverse manifestations, but, at the same time, they are one in Viṣṇu. Everything is an expansion of Viṣṇu's energy.

TEXT 55

maitreya uvāca

evaṁ bhagavatādiṣṭaḥ

prajāpati-patir harim

arcitvā kratunā svena

devān ubhayato 'yajat

SYNONYMS

maitreyaḥ-Maitreya; uvāca-said; evam-thus; bhagavatā-by the Supreme Personality of Godhead; ādiṣṭaḥ-having been instructed; prajāpati-patiḥ-the head of all the Prajāpatis; harim-Hari; arcitvā-after worshiping; kratunā-with the sacrificial ceremonies; svena-his own; devān-the demigods; ubhayataḥ-separately; ayajat-worshiped.

The sage Maitreya said: Thus Dakṣa, the head of all Prajāpatis, having been nicely instructed by the Supreme Personality of Godhead, worshiped Lord Viṣṇu. After worshiping Him by performing the prescribed sacrificial ceremonies, Dakṣa separately worshiped Lord Brahmā and Lord Śiva.

Lord Viṣṇu should be offered everything, and His prasāda should be distributed to all the demigods. This practice is still followed in the temple of Jagannātha at Purī. There are many temples of demigods around the main temple of Jagannātha, and the prasāda which is offered first to Jagannātha is distributed to all the demigods. The deity of Bhagālin is worshiped with the prasāda of Viṣṇu, and also, in the famous Lord Śiva temple of Bhuvaneśvara, the prasāda of Lord Viṣṇu or Lord Jagannātha is offered to the deity of Lord Śiva. This is the Vaiṣṇava principle. The Vaiṣṇava does not deride even ordinary living entities, including the small ant; everyone is offered proper respect according to his position. The offering, however, is in relation to the center, the Supreme Personality of Godhead, Kṛṣṇa, or Viṣṇu. The devotee who is highly elevated sees the relationship to Kṛṣṇa in everything; he does not see anything as being independent of Kṛṣṇa. That is his vision of oneness.

TEXT 56

rudraṁ ca svena bhāgena

hy upādhāvat samāhitaḥ

karmaṇodavasānena

somapān itarān api

udavasya sahartvigbhiḥ

sasnāv avabhṛthaṁ tataḥ

SYNONYMS

rudram-Lord Śiva; ca-and; svena-with his own; bhāgena-share; hi-since; upādhāvat-he worshiped; samāhitaḥ-with concentrated mind; karmaṇā-by the performance; udavasānena-by the act of finishing; soma-pān-demigods; itarān-other; api-even; udavasya-after finishing; saha-along with; ṛtvigbhiḥ-with the priests; sasnau-bathed; avabhṛtham-the avabhṛtha bath; tataḥ-then.

With all respect, Dakṣa worshiped Lord Śiva with his share of the remnants of the yajña. After finishing the ritualistic sacrificial activities, he satisfied all the other demigods and the other people assembled there. Then, after finishing all these duties with the priests, he took a bath and was fully satisfied.

Lord Rudra, Śiva, was properly worshiped with his share of the remnants of the yajña. Yajña is Viṣṇu, and whatever prasāda is offered to Viṣṇu is offered to everyone, even to Lord Śiva. Śrīdhara Svāmī also comments in this connection, svena bhāgena: the remnants of the yajña are offered to all the demigods and others.

TEXT 57

tasmā apy anubhāvena

svenaivāvāpta-rādhase

dharma eva matiṁ dattvā

tridaśās te divaṁ yayuḥ

SYNONYMS

tasmai-unto him (Dakṣa); api-even; anubhāvena-by worshiping the Supreme Lord; svena-by his own; eva-certainly; avāpta-rādhase-having attained perfection; dharme-in religion; eva-certainly; matim-intelligence; dattvā-having given; tridaśāḥ-demigods; te-those; divam-to the heavenly planets; yayuḥ-went.

Thus worshiping the Supreme Lord Viṣṇu by the ritualistic performance of sacrifice, Dakṣa was completely situated on the religious path. Moreover, all the demigods who had assembled at the sacrifice blessed him that he might increase his piety, and then they left.

Although Dakṣa was considerably advanced in religious principles, he awaited the blessings of the demigods. Thus the great sacrifice conducted by Dakṣa ended in harmony and peace.

TEXT 58

evaṁ dākṣāyaṇī hitvā

satī pūrva-kalevaram

jajñe himavataḥ kṣetre

menāyām iti śuśruma

SYNONYMS

evam-thus; dākṣāyaṇī-the daughter of Dakṣa; hitvā-after giving up; satī-Satī; pūrva-kalevaram-her former body; jajñe-was born; himavataḥ-of the Himalayas; kṣetre-in the wife; menāyām-in Menā; iti-thus; śuśruma-I have heard.

Maitreya said: I have heard that after giving up the body she had received from Dakṣa, Dākṣāyaṇī (his daughter) took her birth in the kingdom of the Himalayas. She was born as the daughter of Menā. I heard this from authoritative sources.

Menā is also known as Menakā and is the wife of the king of the Himalayas.

TEXT 59

tam eva dayitaṁ bhūya

āvṛṅkte patim ambikā

ananya-bhāvaika-gatiṁ

śaktiḥ supteva pūruṣam

SYNONYMS

tam-him (Lord Śiva); eva-certainly; dayitam-beloved; bhūyaḥ-again; āvṛṅkte-accepted; patim-as her husband; ambikā-Ambikā, or Satī; ananya-bhāvā-without attachment for others; eka-gatim-the one goal; śaktiḥ-the feminine (marginal and external) energies; suptā-lying dormant; iva-as; pūruṣam-the masculine (Lord Śiva, as representative of the Supreme Lord).

Ambikā [goddess Durgā], who was known as Dākṣāyiṇī [Satī], again accepted Lord Śiva as her husband, just as different energies of the Supreme Personality of Godhead act during the course of a new creation.

According to a verse of the Vedic mantras, parāsya śaktir vividhaiva śrūyate: the Supreme Personality of Godhead has different varieties of energies. Sakti is feminine, and the Lord is puruṣa, masculine. It is the duty of the female to serve under the supreme puruṣa. As stated in Bhagavad-gītā, all living entities are marginal energies of the Supreme Lord. Therefore it is the duty of all living entities to serve this Supreme Person. Durgā is the representation in the material world of both the marginal and external energies, and Lord Śiva is the representation of the Supreme Person. The connection of Lord Śiva and Ambikā, or Durgā, is eternal. Satī could not accept any husband but Lord Śiva. How Lord Śiva remarried Durgā as Himavatī, the daughter of the Himalayas, and how Kārttikeya was born, is a great story in itself.

TEXT 60

etad bhagavataḥ śambhoḥ

karma dakṣādhvara-druhaḥ

śrutaṁ bhāgavatāc chiṣyād

uddhavān me bṛhaspateḥ

SYNONYMS

etat-this; bhagavataḥ-of the possessor of all opulences; śambhoḥ-of Śambhu (Lord Śiva); karma-story; dakṣa-adhvara-druhaḥ-who devastated the sacrifice of Dakṣa; śrutam-was heard; bhāgavatāt-from a great devotee; śiṣyāt-from the disciple; uddhavāt-from Uddhava; me-by me; bṛhaspateḥ-of Bṛhaspati.

Maitreya said: My dear Vidura, I heard this story of the Dakṣa yajña, which was devastated by Lord Śiva, from Uddhava, a great devotee and a disciple of Bṛhaspati.

TEXT 61

idaṁ pavitraṁ param īśa-ceṣṭitaṁ

yaśasyam āyuṣyam aghaugha-marṣaṇam

yo nityadākarṇya naro 'nukīrtayed

dhunoty aghaṁ kaurava bhakti-bhāvataḥ

SYNONYMS

idam-this; pavitram-pure; param-supreme; īśa-ceṣṭitam-pastime of the Supreme Lord; yaśasyam-fame; āyuṣyam-long duration of life; agha-ogha-marṣaṇam-destroying sins; yaḥ-who; nityadā-always; ākarṇya-after hearing; naraḥ-a person; anukīrtayet-should narrate; dhunoti-clears off; agham-material contamination; kaurava-O descendant of Kuru; bhakti-bhāvataḥ-with faith and devotion.

The great sage Maitreya concluded: If one hears and again narrates, with faith and devotion, this story of the Dakṣa yajña as it was conducted by the Supreme Personality of Godhead, Viṣṇu, then certainly one is cleared of all contamination of material existence, O son of Kuru.

Thus end the Bhaktivedanta purports of the Fourth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Sacrifice performed by Dakṣa."

Chapter Eight

Dhruva Mahārāja Leaves Home for the Forest

TEXT 1

maitreya uvāca

sanakādyā nāradaś ca

ṛbhur haṁso 'ruṇir yatiḥ

naite gṛhān brahma-sutā

hy āvasann ūrdhva-retasaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sanaka-ādyāḥ-those headed by Sanaka; nāradaḥ-Nārada; ca-and; ṛbhuḥ-Ṛbhu; haṁsaḥ-Haṁsa; aruṇiḥ-Aruṇi; yatiḥ-Yati; na-not; ete-all these; gṛhān-at home; brahma-sutāḥ-sons of Brahmā; hi-certainly; āvasan-did live; ūrdhva-retasaḥ-unadulterated celibates.

The great sage Maitreya said: The four great Kumāra sages headed by Sanaka, as well as Nārada, Ṛbhu, Haṁsa, Aruṇi and Yati, all sons of Brahmā did not live at home, but became ūrdhva-retā, or naiṣṭhika-brahmacārīs, unadulterated celibates.

The system of brahmacarya has been current since the birth of Brahmā. A section of the population, especially male, did not marry at all. Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain. They are called ūrdhva-retasaḥ, those who lift up. Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work-one's memory is enabled to act very swiftly, and the duration of life is increased. Yogīs can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world. Vivid examples of brahmacārīs who accepted this principle of life are the four sages Sanaka, Sanandana, Sanātana and Sanat-kumāra, as well as Nārada and others.

Another significant phrase here is naite gṛhān hy āvasan, "they did not live at home." Gṛha means "home" as well as "wife." In fact, "home" means wife; "home" does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyāsī or brahmacāri, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. These principles were followed from the beginning of creation, and such brahmacārīs never created progeny. This narration has dealt with the descendants of Lord Brahmā from Manu's daughter Prasūti. prasūti's daughter was Dākṣāyaṇī, or Satī, in relation to whom the story of the Dakṣa yajña was narrated. Maitreya is now explaining about the progeny of the sons of Brahmā. Out of the many sons of Brahmā, the brahmacārī sons headed by Sanaka and Nārada did not marry at all, and therefore there is no question of narrating the history of their descendants.

TEXT 2

mṛṣādharmasya bhāryāsīd

dambhaṁ māyāṁ ca śatru-han

asūta mithunaṁ tat tu

nirṛtir jagṛhe 'prajaḥ

SYNONYMS

mṛṣā-Mṛṣā; adharmasya-of Irreligion; bhāryā-wife; āsīt-was; dambham-Bluffing; māyām-Cheating; ca-and; śatru-han-O slayer of enemies; asūta-produced; mithunam-combination; tat-that; tu-but; nirṛtiḥ-Nirṛti; jagṛhe-took; aprajaḥ-being childless.

Another son of Lord Brahmā was Irreligion, whose wife's name was Falsity. From their combination were born two demons named Dambha, or Bluffing, and Māyā, or Cheating. These two demons were taken by a demon named Nirṛti, who had no children.

It is understood herein that Adharma, Irreligion, was also a son of Brahmā, and he married his sister Mṛṣā. This is the beginning of sex life between brother and sister. This unnatural combination of sex life can be possible in human society only where there is Adharma, or Irreligion. It is understood that in the beginning of creation Brahmā created not only saintly sons like Sanaka, Sanātana and Nārada but also demonic offspring like Nirṛti, Adharma, Dambha and Falsity. Everything was created by Brahmā in the beginning. Regarding Nārada, it is understood that because his previous life was very pious and his association very good, he was born as Nārada. Others were also born in their own capacities, according to their backgrounds. The law of karma continues birth after birth, and when there is a new creation, the same karma comes back with the living entities. They are born in different capacities according to karma even though their father is originally Brahmā, who is the exalted qualitative incarnation of the Supreme Personality of Godhead.

TEXT 3

tayoḥ samabhaval lobho

nikṛtiś ca mahā-mate

tābhyāṁ krodhaś ca hiṁsā ca

yad duruktiḥ svasā kaliḥ

SYNONYMS

tayoḥ-those two; samabhavat-were born; lobhaḥ-Greed; nikṛtiḥ-Cunning; ca-and; mahā-mate-O great soul; tābhyām-from both of them; krodhaḥ-Anger; ca-and; hiṁsā-Envy; ca-and; yat-from both of whom; duruktiḥ-Harsh Speech; svasā-sister; kaliḥ-Kali.

Maitreya told Vidura: O great soul, from Dambha and Māyā were born Greed and Nikṛti, or Cunning. From their combination came children named Krodha (Anger) and Hiṁsā (Envy), and from their combination were born Kali and his sister Durukti (Harsh Speech).

TEXT 4

duruktau kalir ādhatta

bhayaṁ mṛtyuṁ ca sattama

tayoś ca mithunaṁ jajñe

yātanā nirayas tathā

SYNONYMS

duruktau-in Durukti; kaliḥ-Kali; ādhatta-produced; bhayam-Fearfulness; mṛtyum-Death; ca-and; sat-tama-O greatest of all good men; tayoḥ-of those two; ca-and; mithunam-by combination; jajñe-were produced; yātanā-Excessive Pain; nirayaḥ-Hell; tathā-as well.

O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mṛtyu (Death) and Bhīti (Fear). From the combination of Mṛtyu and Bhīti came children named Yātanā (Excessive Pain) and Niraya (Hell).

TEXT 5

saṅgraheṇa mayākhyātaḥ

pratisargas tavānagha

triḥ śrutvaitat pumān puṇyaṁ

vidhunoty ātmano malam

SYNONYMS

saṅgraheṇa-in summary; mayā-by me; ākhyātaḥ-is explained; pratisargaḥ-cause of devastation; tava-your; anagha-O pure one; triḥ-three times; śrutvā-having heard; etat-this description; pumān-one who; puṇyam-piety; vidhunoti-washes off; ātmanaḥ-of the soul; malam-contamination.

My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul.

The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated that the cause of devastation is Adharma, or Irreligion. The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation. If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means: "contamination." We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Kṛṣṇa consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.

TEXT 6

athātaḥ kīrtaye vaṁśaṁ

puṇya-kīrteḥ kurūdvaha

svāyambhuvasyāpi manor

harer aṁśāṁśa-janmanaḥ

SYNONYMS

atha-now; ataḥ-hereafter; kīrtaye-I shall describe; vaṁśam-dynasty; puṇya-kīrteḥ-celebrated for virtuous activities; kuru-udvaha-O best of the Kurus; svāyambhuvasya-of Svāyambhuva; api-even; manoḥ-of the Manu; hareḥ-of the Personality of Godhead; aṁśa-plenary expansion; aṁśa-part of; janmanaḥ-born of.

Maitreya continued: O best of the Kuru dynasty, I shall now describe before you the descendants of Svāyambhuva Manu, who was born of a part of a plenary expansion of the Supreme Personality of Godhead.

Lord Brahmā is a powerful expansion of the Supreme Personality of Godhead. Although Brahmā is jīva-tattva, he is empowered by the Lord, and therefore he is considered a plenary expansion of the Supreme Godhead. Sometimes it happens that when there is no suitable living being to be empowered to act as Brahmā, the Supreme Lord Himself appears as Brahmā. Brahmā is the plenary expansion of the Supreme Personality of Godhead, and Svāyambhuva Manu was the direct son of Brahmā. The great sage Maitreya is now going to explain about the descendants of this Manu, all of whom are widely celebrated for their pious activities. Before speaking of these pious descendants, Maitreya has already described the descendants of impious activities, representing anger, envy, unpalatable speech, quarrel, fear and death. Purposely, therefore, he is next relating the history of the life of Dhruva Mahārāja, the most pious king within this universe.

TEXT 7

priyavratottānapādau

śatarūpā-pateḥ sutau

vāsudevasya kalayā

rakṣāyāṁ jagataḥ sthitau

SYNONYMS

priyavrata-Priyavrata; uttānapādau-Uttānapāda; śatarūpā-pateḥ-of Queen Śatarūpā and her husband, Manu; sutau-the two sons; vāsudevasya-of the Supreme Personality of Godhead; kalayā-by plenary expansion; rakṣāyām-for the protection; jagataḥ-of the world; sthitau-for the maintenance.

Svāyambhuva Manu had two sons by his wife, Śatarūpā, and the names of the sons were Uttānapāda and Priyavrata. Because both of them were descendants of a plenary expansion of Vāsudeva, the Supreme Personality of Godhead, they were very competent to rule the universe to maintain and protect the citizens.

It is said that these two kings, Uttānapāda and Priyavrata, were specifically empowered by the Supreme Personality of Godhead, unlike the great King Ṛṣabha, who was the Supreme Personality of Godhead Himself.

TEXT 8

jāye uttānapādasya

sunītiḥ surucis tayoḥ

suruciḥ preyasī patyur

netarā yat-suto dhruvaḥ

SYNONYMS

jāye-of the two wives; uttānapādasya-of King Uttānapāda; sunītiḥ-Sunīti; suruciḥ-Suruci; tayoḥ-of both of them; suruciḥ-Suruci; preyasī-very dear; patyuḥ-of the husband; na itarā-not the other; yat-whose; sutaḥ-son; dhruvaḥ-Dhruva.

King Uttānapāda had two queens, named Sunīti and Suruci. Suruci was much more dear to the King; Sunīti, who had a son named Dhruva, was not his favorite.

The great sage Maitreya wanted to describe the pious activities of the kings. Priyavrata was the first son of Svāyambhuva Manu, and Uttānapāda was the second, but the great sage Maitreya immediately began to speak of Dhruva Mahārāja, the son of Uttānapāda, because Maitreya was very eager to describe pious activities. The incidents in the life of Dhruva Mahārāja are very attractive for devotees. From his pious actions, one can learn how one can detach himself from material possessions and how one can enhance one's devotional service by severe austerities and penances. By hearing the activities of pious Dhruva, one can enhance one's faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service. The example of Dhruva Mahārāja's austerities can immediately generate a feeling of devotional service in the hearts of the hearers.

TEXT 9

ekadā suruceḥ putram

aṅkam āropya lālayan

uttamaṁ nārurukṣantaṁ

dhruvaṁ rājābhyanandata

SYNONYMS

ekadā-once upon a time; suruceḥ-of Queen Suruci; putram-the son; aṅkam-on the lap; āropya-placing; lālayan-while patting; uttamam-Uttama; na-did not; ārurukṣantam-trying to get on; dhruvam-Dhruva; rājā-the King; abhyanandata-welcome.

Once upon a time, King Uttānapāda was patting the son of Suruci, Uttama, placing him on his lap. Dhruva Mahārāja was also trying to get on the King's lap, but the King did not very much welcome him.

TEXT 10

tathā cikīrṣamāṇaṁ taṁ

sapatnyās tanayaṁ dhruvam

suruciḥ śṛṇvato rājñaḥ

serṣyam āhātigarvitā

SYNONYMS

tathā-thus; cikīrṣamāṇam-the child Dhruva, who was trying to get up; tam-unto him; sa-patnyāḥ-of her co-wife (Sunīti); tanayam-son; dhruvam-Dhruva; suruciḥ-Queen Suruci; śṛṇvataḥ-while hearing; rājñaḥ-of the King; sa-īrṣyam-with envy; āha-said; atigarvitā-being too proud.

While the child, Dhruva Mahārāja, was trying to get on the lap of his father, Suruci, his stepmother, became very envious of the child, and with great pride she began to speak so as to be heard by the King himself.

The King, of course, was equally affectionate toward both his sons, Uttama and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama, on his lap. But because of his favoritism towards his queen Suruci, he could not welcome Dhruva Mahārāja, despite his feelings. King Uttānapāda's feeling was understood by Suruci, and therefore with great pride she began to speak about the King's affection for her. This is the nature of woman. If a woman understands that her husband regards her as a favorite and is especially affectionate to her, she takes undue advantage. These symptoms are visible even in such an elevated society as the family of Svāyambhuva Manu. Therefore it is concluded that the feminine nature of woman is present everywhere.

TEXT 11

na vatsa nṛpater dhiṣṇyaṁ

bhavān āroḍhum arhati

na gṛhīto mayā yat tvaṁ

kukṣāv api nṛpātmajaḥ

SYNONYMS

na-not; vatsa-my dear child; nṛpateḥ-of the King; dhiṣṇyam-seat; bhavān-yourself; āroḍhum-to get on; arhati-deserve; na-not; gṛhītaḥ-taken; mayā-by me; yat-because; tvam-you; kukṣau-in the womb; api-although; nṛpa-ātmajaḥ-son of the King.

Queen Suruci told Dhruva Mahārāja: My dear child, you do not deserve to sit on the throne or on the lap of the King. Surely you are also the son of the King, but because you did not take your birth from my womb, you are not qualified to sit on your father's lap.

Queen Suruci very proudly informed Dhruva Mahārāja that to be the King's son was not the qualification for sitting on the lap or throne of the King. Rather, this privilege was dependent on one's having taken birth from her womb. In other words, she indirectly informed Dhruva Mahārāja that although he happened to be born of the King, he was considered an illegitimate son because of his birth from the womb of the other queen.

TEXT 12

bālo 'si bata nātmānam

anya-strī-garbha-sambhṛtam

nūnaṁ veda bhavān yasya

durlabhe 'rthe manorathaḥ

SYNONYMS

bālaḥ-child; asi-you are; bata-however; na-not; ātmānam-my own; anya-other; strī-woman; garbha-womb; sambhṛtam-born by; nūnam-however; veda-just try to know; bhavān-yourself; yasya-of which; durlabhe-unapproachable; arthe-matter; manaḥ-rathaḥ-desirous.

My dear child, you are unaware that you were born not of my womb but of another woman. Therefore you should know that your attempt is doomed to failure. You are trying to fulfill a desire which is impossible to fulfill.

The small child, Dhruva Mahārāja, was naturally affectionate toward his father, and he did not know that there was a distinction between his two mothers. This distinction was pointed out by Queen Suruci, who informed him that since he was a child he did not understand the distinction between the two queens. This is another statement of Queen Suruci's pride.

TEXT 13

tapasārādhya puruṣaṁ

tasyaivānugraheṇa me

garbhe tvaṁ sādhayātmānaṁ

yadīcchasi nṛpāsanam

SYNONYMS

tapasā-by austerities; ārādhya-having satisfied; puruṣam-the Supreme Personality of Godhead; tasya-by His; eva-only; anugraheṇa-by the mercy of; me-my; garbhe-in the womb; tvam-you; sādhaya-place; ātmānam-yourself; yadi-if; icchasi-you desire; nṛpa-āsanam-on the throne of the King.

If you at all desire to rise to the throne of the King, then you have to undergo severe austerities. First of all you must satisfy the Supreme Personality of Godhead, Nārāyaṇa, and then, when you are favored by Him because of such worship, you shall have to take your next birth from my womb.

Suruci was so envious of Dhruva Mahārāja that she indirectly asked him to change his body. According to her, first of all he had to die, then take his next body in her womb, and only then would it be possible for Dhruva Mahārāja to ascend the throne of his father.

TEXT 14

maitreya uvāca

mātuḥ sapatnyāḥ sa durukti-viddhaḥ

śvasan ruṣā daṇḍa-hato yathāhiḥ

hitvā miṣantaṁ pitaraṁ sanna-vācaṁ

jagāma mātuḥ prarudan sakāśam

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; mātuḥ-of his mother; sa-patnyāḥ-of the co-wife; saḥ-he; durukti-harsh words; viddhaḥ-being pierced by; śvasan-breathing very heavily; ruṣā-out of anger; daṇḍa-hataḥ-struck by a stick; yathā-as much as; ahiḥ-a snake; hitvā-giving up; miṣantam-simply looking over; pitaram-his father; sanna-vācam-silently; jagāma-went; mātuḥ-to his mother; prarudan-weeping; sakāśam-near.

The sage Maitreya continued: My dear Vidura, as a snake, when struck by a stick, breathes very heavily, Dhruva Mahārāja, having been struck by the strong words of his stepmother, began to breathe very heavily because of great anger. When he saw that his father was silent and did not protest, he immediately left the palace and went to his mother.

TEXT 15

taṁ niḥśvasantaṁ sphuritādharoṣṭhaṁ

sunītir utsaṅga udūhya bālam

niśamya tat-paura-mukhān nitāntaṁ

sā vivyathe yad gaditaṁ sapatnyā

SYNONYMS

tam-him; niḥśvasantam-heavily breathing; sphurita-trembling; adhara-oṣṭham-upper and lower lips; sunītiḥ-Queen Sunīti; utsaṅge-on her lap; udūhya-lifting; bālam-her son; niśamya-after hearing; tat-paura-mukhāt-from the mouths of other inhabitants; nitāntam-all descriptions; sā-she; vivyathe-became aggrieved; yat-that which; gaditam-spoken; sa-patnyā-by her co-wife.

When Dhruva Mahārāja reached his mother, his lips were trembling in anger, and he was crying very grievously. Queen Sunīti immediately lifted her son onto her lap, while the palace residents who had heard all the harsh words of Suruci related everything in detail. Thus Sunīti also became greatly aggrieved.

TEXT 16

sotsṛjya dhairyaṁ vilalāpa śoka-

dāvāgninā dāva-lateva bālā

vākyaṁ sapatnyāḥ smaratī saroja-

śriyā dṛśā bāṣpa-kalām uvāha

SYNONYMS

sā-she; utsṛjya-giving up; dhairyam-patience; vilalāpa-lamented; śoka-dāva-agninā-by the fire of grief; dāva-latā iva-like burnt leaves; bālā-the woman; vākyam-words; sa-patnyāḥ-spoken by her co-wife; smaratī-remember; saroja-śriyā-a face as beautiful as a lotus; dṛśā-by looking; bāṣpa-kalām-weeping; uvāha-said.

This incident was unbearable to Sunīti's patience. She began to burn as if in a forest fire, and in her grief she became just like a burnt leaf and so lamented. As she remembered the words of her co-wife, her bright, lotuslike face filled with tears, and thus she spoke.

When a man is aggrieved, he feels exactly like a burnt leaf in a forest fire. Sunīti's position was like that. Although her face was as beautiful as a lotus flower, it dried up because of the burning fire caused by the harsh words of her co-wife.

TEXT 17

dīrghaṁ śvasantī vṛjinasya pāram

apaśyatī bālakam āha bālā

māmaṅgalaṁ tāta pareṣu maṁsthā

bhuṅkte jano yat para-duḥkhadas tat

SYNONYMS

dīrgham-heavy; śvasantī-breathing; vṛjinasya-of the danger; pāram-limitation; apaśyatī-without finding; bālakam-to her son; āha-said; bālā-the lady; mā-let there not be; amaṅgalam-ill fortune; tāta-my dear son; pareṣu-unto others; maṁsthāḥ-desire; bhuṅkte-suffered; janaḥ-person; yat-that which; para-duḥkhadaḥ-who is apt to inflict pains upon others; tat-that.

She also was breathing very heavily, and she did not know the factual remedy for the painful situation. Not finding any remedy, she said to her son: My dear son, don't wish for anything inauspicious for others. Anyone who inflicts pains upon others suffers himself from that pain.

TEXT 18

satyaṁ surucyābhihitaṁ bhavān me

yad durbhagāyā udare gṛhītaḥ

stanyena vṛddhaś ca vilajjate yāṁ

bhāryeti vā voḍhum iḍaspatir mām

SYNONYMS

satyam-truth; surucyā-by Queen Suruci; abhihitam-narrated; bhavān-unto you; me-of me; yat-because; durbhagāyāḥ-of the unfortunate; udare-in the womb; gṛhītaḥ-taken birth; stanyena-fed by the breast milk; vṛddhaḥ ca-grown up; vilajjate-becomes ashamed; yām-unto one; bhāryā-wife; iti-thus; vā-or; voḍhum-to accept; iḍaḥ-patiḥ-the King; mām-me.

Sunīti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant. He feels ashamed to accept me. Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up.

TEXT 19

ātiṣṭha tat tāta vimatsaras tvam

uktaṁ samātrāpi yad avyalīkam

ārādhayādhokṣaja-pāda-padmaṁ

yadīcchase 'dhyāsanam uttamo yathā

SYNONYMS

ātiṣṭha-just execute; tat-that; tāta-my dear son; vimatsaraḥ-without being envious; tvam-unto you; uktam-said; samātrā api-by your stepmother; yat-whatever; avyalīkam-they are all factual; ārādhaya-just begin worshiping; adhokṣaja-the Transcendence; pāda-padmam-lotus feet; yadi-if; icchase-desire; adhyāsanam-to be seated along with; uttamaḥ-your stepbrother; yathā-as much as.

My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual. Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother. Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead.

The harsh words used by Suruci to her stepson were true because unless one is favored by the Supreme Personality of Godhead one cannot achieve any success in life. Man proposes, God disposes. Sunīti, the mother of Dhruva Mahārāja, agreed with her co-wife's advice that Dhruva engage himself in the worship of the Supreme Personality of Godhead. Indirectly, the words of Suruci were a benediction for Dhruva Mahārāja, for because of the influence of his stepmother's words, he became a great devotee.

TEXT 20

yasyāṅghri-padmaṁ paricarya viśva-

vibhāvanāyātta-guṇābhipatteḥ

ajo 'dhyatiṣṭhat khalu pārameṣṭhyaṁ

padaṁ jitātma-śvasanābhivandyam

SYNONYMS

yasya-whose; aṅghri-leg; padmam-lotus feet; paricarya-worshiping; viśva-universe; vibhāvanāya-for creating; ātta-received; guṇa-abhipatteḥ-for acquiring the required qualifications; ajaḥ-the unborn (Lord Brahmā); adhyatiṣṭhat-became situated; khalu-undoubtedly; pārameṣṭhyam-the supreme position within the universe; padam-position; jita-ātma-one who has conquered his mind; śvasana-by controlling the life air; abhivandyam-worshipable.

Sunīti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahmā, acquired the necessary qualifications to create this universe. Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogīs worship by controlling the mind and regulating the life air [prāṇa].

Sunīti cited the example of Lord Brahmā, who was Dhruva Mahārāja's great-grandfather. Although Lord Brahmā is also a living being, by his penance and austerity he acquired the exalted position of creator of this universe by the mercy of the Supreme Lord. To become successful in any attempt, one not only has to undergo severe penances and austerities, but also must be dependent on the mercy of the Supreme Personality of Godhead. This indication had been given to Dhruva Mahārāja by his stepmother and was now confirmed by his own mother, Sunīti.

TEXT 21

tathā manur vo bhagavān pitāmaho

yam eka-matyā puru-dakṣiṇair makhaiḥ

iṣṭvābhipede duravāpam anyato

bhaumaṁ sukhaṁ divyam athāpavargyam

SYNONYMS

tathā-similarly; manuḥ-Svāyambhuva Manu; vaḥ-your; bhagavān-worshipable; pitāmahaḥ-grandfather; yam-unto whom; eka-matyā-with unflinching devotion; puru-great; dakṣiṇaiḥ-charity; makhaiḥ-by executing sacrifices; iṣṭvā-worshiping; abhipede-achieved; duravāpam-difficult to achieve; anyataḥ-by any other means; bhaumam-material; sukham-happiness; divyam-celestial; atha-thereafter; āpavargyam-liberation.

Sunīti informed her son: Your grandfather Svāyambhuva Manu executed great sacrifices with distribution of charity, and thereby, with unflinching faith and devotion, he worshiped and satisfied the Supreme Personality of Godhead. By acting in that way, he achieved the greatest success in material happiness and afterwards achieved liberation, which is impossible to obtain by worshiping the demigods.

The success of one's life is measured by one's material happiness in this life and liberation in the next. Such success can be achieved only by the grace of the Supreme Personality of Godhead. The words eka-matyā mean concentrating one's mind on the Lord without deviation. This process of undeviating worship of the Supreme Lord is also expressed in Bhagavad-gītā as ananya-bhāk. "That which is impossible to obtain from any other source" is also mentioned here. "Other source" refers to worship of the demigods. It is especially stressed here that the opulence of Manu was due to his undeviating faithfulness in the transcendental service of the Lord. One who diverts his mind to worshiping many demigods to obtain material happiness is considered bereft of intelligence. If anyone wants even material happiness, he can worship the Supreme Lord without deviation, and persons who are desirous of liberation can also worship the Supreme Lord and achieve their goal of life.

TEXT 22

tam eva vatsāśraya bhṛtya-vatsalaṁ

mumukṣubhir mṛgya-padābja-paddhatim

ananya-bhāve nija-dharma-bhāvite

manasy avasthāpya bhajasva pūruṣam

SYNONYMS

tam-Him; eva-also; vatsa-my dear boy; āśraya-take shelter; bhṛtya-vatsalam-of the Supreme Personality of Godhead, who is very kind to His devotees; mumukṣubhiḥ-also by persons desiring liberation; mṛgya-to be sought; pada-abja-lotus feet; paddhatim-system; ananya-bhāve-in an unflinching situation; nija-dharma-bhāvite-being situated in one's original constitutional position; manasi-unto the mind; avasthāpya-placing; bhajasva-go on executing devotional service; pūruṣam-the Supreme Person.

My dear boy, you also should take shelter of the Supreme Personality of Godhead, who is very kind to His devotees. Persons seeking liberation from the cycle of birth and death always take shelter of the lotus feet of the Lord in devotional service. Becoming purified by executing your allotted occupation, just situate the Supreme Personality of Godhead in your heart, and without deviating for a moment, engage always in His service.

The system of bhakti-yoga described by Queen Sunīti to her son is the standard way of God realization. Everyone can continue in his constitutional occupational duties and at the same time keep the Supreme Personality of Godhead within his heart. This was also instructed by the Lord Himself to Arjuna in Bhagavad-gītā: "Go on fighting, but keep Me within your mind." That should be the motto of every honest person seeking perfection in Kṛṣṇa consciousness. In this connection, Queen Sunīti advised her son that the Supreme Personality of Godhead is known as bhṛtya-vatsala, which indicates that He is very kind to His devotees. She said, "You came to me crying, having been insulted by your stepmother, but I am unable to do any good for you. But Kṛṣṇa is so kind to His devotees that if you go to Him, then the combined kindness of millions of mothers like me will be surpassed by His affectionate and tender dealings. When everyone else fails to mitigate one's misery, Kṛṣṇa is able to help the devotee." Queen Sunīti also stressed that the process of approaching the Supreme Personality of Godhead is not easy, but is sought after by great sages who are very advanced in spiritual realization. Queen Sunīti also indicated by her instruction that Dhruva Mahārāja was only a small child, five years old, and it was not possible for him to purify himself by the way of karma-kāṇḍa. But by the process of bhakti-yoga, even a child less than five years old, or anyone of any age, can be purified. That is the special significance of bhakti-yoga. Therefore she advised him not to accept worship of the demigods or any other process, but simply to take to the Supreme Personality of Godhead, and the result would be all perfection. As soon as one places the Supreme Personality of Godhead within one's heart, everything becomes easy and successful.

TEXT 23

nānyaṁ tataḥ padma-palāśa-locanād

duḥkha-cchidaṁ te mṛgayāmi kañcana

yo mṛgyate hasta-gṛhīta-padmayā

śriyetarair aṅga vimṛgyamāṇayā

SYNONYMS

na anyam-no others; tataḥ-therefore; padma-palāśa-locanāt-from the lotus-eyed Supreme Personality of Godhead; duḥkha-chidam-one who can mitigate others' difficulties; te-your; mṛgayāmi-I am searching after; kañcana-anyone else; yaḥ-who; mṛgyate-searches; hasta-gṛhīta-padmayā-taking a lotus flower in the hand; śriyā-the goddess of fortune; itaraiḥ-by others; aṅga-my dear boy; vimṛgyamāṇayā-one who is worshiped.

My dear Dhruva, as far as I am concerned, I do not find anyone who can mitigate your distress but the Supreme Personality of Godhead, whose eyes are like lotus petals. Many demigods such as Lord Brahmā seek the pleasure of the goddess of fortune, but the goddess of fortune herself, with a lotus flower in her hand, is always ready to render service to the Supreme Lord.

Sunīti pointed out herewith that the benediction received from the Supreme Personality of Godhead and that received from the demigods are not on an equal level. Foolish persons say that no matter whom one worships one will get the same result, but actually that is not a fact. In Bhagavad-gītā it is also said that benedictions received from the demigods are all temporary and are meant for the less intelligent. In other words, because the demigods are all materialistically conditioned souls, although they are situated in very exalted positions, their benedictions cannot be permanent. permanent benediction is spiritual benediction, since a spirit soul is eternal. It is also said in Bhagavad-gītā that only persons who have lost their intelligence go to worship the demigods. Therefore Sunīti told her son that he should not seek the mercy of the demigods, but should directly approach the Supreme Personality of Godhead to mitigate his misery.

Material opulences are controlled by the Supreme Personality of Godhead through His different potencies and specifically the goddess of fortune. Therefore, those who are after material opulences seek the pleasure or mercy of the goddess of fortune. Even the highly placed demigods worship the goddess of fortune, but the goddess of fortune, Mahā-Lakṣmī herself, is always seeking the pleasure of the Supreme Personality of Godhead. Anyone, therefore, who takes to the worship of the Supreme Lord automatically receives the blessings of the goddess of fortune. At this stage of his life, Dhruva Mahārāja was seeking material opulences, and his mother advised rightly that even for material opulences it is better to worship not the demigods but the Supreme Lord.

Although a pure devotee does not seek benedictions from the Supreme Lord for material advancement, it is stated in Bhagavad-gītā that pious persons go to the Lord even for material benedictions. A person who goes to the Supreme Personality of Godhead for material gain is gradually purified in association with the Supreme Lord. Thus he becomes free from all material desires and is elevated to the platform of spiritual life. Unless one is raised to the spiritual platform, it is not possible for him to completely transcend all material contamination.

Sunīti, the mother of Dhruva, was a farseeing woman, and therefore she advised her son to worship the Supreme Lord and no one else. The Lord is described herein as lotus eyed (padma-palāśa-locanāt). When a person is fatigued, if he sees a lotus flower all his fatigue can be immediately reduced to nil. Similarly, when an aggrieved person sees the lotus face of the Supreme Personality of Godhead, immediately all his grief is reduced. A lotus flower is also an insignia in the hand of Lord Viṣṇu as well as in the hand of the goddess of fortune. The worshipers of the goddess of fortune and Lord Viṣṇu together are certainly very opulent in all respects, even in material life. The Lord is sometimes described as śiva-viriñci-nutam, which means that Lord Śiva and Lord Brahmā also offer their respectful obeisances unto the lotus feet of the Supreme Personality of Godhead, Nārāyaṇa.

TEXT 24

maitreya uvāca

evaṁ sañjalpitaṁ mātur

ākarṇyārthāgamaṁ vacaḥ

sanniyamyātmanātmānaṁ

niścakrāma pituḥ purāt

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; evam-thus; sañjalpitam-spoken together; mātuḥ-from the mother; ākarṇya-hearing; artha-āgamam-purposeful; vacaḥ-words; sanniyamya-controlling; ātmanā-by the mind; ātmānam-own self; niścakrāma-got out; pituḥ-of the father; purāt-from the house.

The great sage Maitreya continued: The instruction of Dhruva Mahārāja's mother, Sunīti, was actually meant for fulfilling his desired objective. Therefore, after deliberate consideration and with intelligence and fixed determination, he left his father's house.

Both the mother and the son were lamenting Dhruva Mahārāja's having been insulted by his stepmother and his father's not having taken any step on this issue. But mere lamentation is useless-one should find out the means to mitigate one's lamentation. Thus both mother and son decided to take shelter of the lotus feet of the Lord because that is the only solution to all material problems. It is indicated in this connection that Dhruva Mahārāja left his father's capital city to go to a secluded place to search out the Supreme Personality of Godhead. It is the instruction of Prahlāda Mahārāja also that if one is seeking peace of mind he should free himself from all contamination of family life and take shelter of the Supreme Godhead by going to the forest. To the Gauḍīya Vaiṣṇava this forest is the forest of Vṛndā, or Vṛndāvana. If one takes shelter of Vṛndāvana under Vṛndāvaneśvarī, Śrīmatī Rādhārāṇī, certainly all the problems of his life are solved very easily.

TEXT 25

nāradas tad upākarṇya

jñātvā tasya cikīrṣitam

spṛṣṭvā mūrdhany agha-ghnena

pāṇinā prāha vismitaḥ

SYNONYMS

nāradaḥ-the great sage Nārada; tat-that; upākarṇya-overhearing; jñātvā-and knowing; tasya-his (Dhruva Mahārāja's); cikīrṣitam-activities; spṛṣṭvā-by touching; mūrdhani-on the head; agha-ghnena-which can drive away all sinful activities; pāṇinā-by the hand; prāha-said; vismitaḥ-being surprised.

The great sage Nārada overheard this news, and understanding all the activities of Dhruva Mahārāja, he was struck with wonder. He approached Dhruva, and touching the boy's head with his all-virtuous hand, he spoke as follows.

When Dhruva Mahārāja was talking with his mother, Sunīti, of all the incidents that had taken place in the palace, Nārada was not present. Thus the question may be raised how Nārada overheard all these topics. The answer is that Nārada is trikāla-jña; he is so powerful that he can understand the past, future and present of everyone's heart, just like the Supersoul, the Supreme Personality of Godhead. Therefore, after understanding the strong determination of Dhruva Mahārāja, Nārada came to help him. It may be explained in this way: The Supreme Personality of Godhead is present in everyone's heart, and as soon as He understands that a living entity is serious about entering devotional service, He sends His representative. In this way Nārada was sent to Dhruva Mahārāja. This is explained in the Caitanya-caritāmṛta. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: by the grace of the spiritual master and Kṛṣṇa, one can enter into devotional service. Because of Dhruva Mahārāja's determination, Kṛṣṇa, the Supersoul, immediately sent His representative, Nārada, to initiate him.

TEXT 26

aho tejaḥ kṣatriyāṇāṁ

māna-bhaṅgam amṛṣyatām

bālo 'py ayaṁ hṛdā dhatte

yat samātur asad-vacaḥ

SYNONYMS

aho-how surprising it is; tejaḥ-power; kṣatriyāṇām-of the kṣatriyas; māna-bhaṅgam-hurting the prestige; amṛṣyatām-unable to tolerate; bālaḥ-only a child; api-although; ayam-this; hṛdā-at heart; dhatte-has taken; yat-that which; sa-mātuḥ-of the stepmother; asat-unpalatable; vacaḥ-words.

How wonderful are the powerful kṣatriyas. They cannot tolerate even a slight infringement upon their prestige. Just imagine! This boy is only a small child, yet harsh words from his stepmother proved unbearable to him.

The qualifications of the kṣatriyas are described in Bhagavad-gīta-. Two important qualifications are to have a sense of prestige and not to flee from battle. It appears that the kṣatriya blood within the body of Dhruva Mahārāja was naturally very active. If the brahminical, kṣatriya or vaiśya culture is maintained in a family, naturally the sons and grandsons inherit the spirit of the particular class. Therefore, according to the Vedic system, the saṁskāra, or the reformatory system, is maintained very rigidly. If one fails to observe the reformatory measures current in the family, one is immediately degraded to a lower standard of life.

TEXT 27

nārada uvāca

nādhunāpy avamānaṁ te

sammānaṁ vāpi putraka

lakṣayāmaḥ kumārasya

saktasya krīḍanādiṣu

SYNONYMS

nāradaḥ uvāca-the great sage Nārada said; na-not; adhunā-just now; api-although; avamānam-insult; te-unto you; sammānam-offering respects; vā-or; api-certainly; putraka-my dear boy; lakṣayāmaḥ-I can see; kumārasya-of boys like you; saktasya-being attached; krīḍana-ādiṣu-to sports and frivolities.

The great sage Nārada told Dhruva: My dear boy, you are only a little boy whose attachment is to sports and other frivolities. Why are you so affected by words insulting your honor?

Ordinarily if a child is rebuked as a rascal or fool, he smiles and does not take such insulting words very seriously. Similarly, if words of honor are offered, he does not appreciate them. But in the case of Dhruva Mahārāja, the kṣatriya spirit was so strong that he could not tolerate a slight insult from his stepmother which injured his kṣatriya prestige.

TEXT 28

vikalpe vidyamāne 'pi

na hy asantoṣa-hetavaḥ

puṁso moham ṛte bhinnā

yal loke nija-karmabhiḥ

SYNONYMS

vikalpe-alternation; vidyamāne api-although there is; na-not; hi-certainly; asantoṣa-dissatisfaction; hetavaḥ-causes; puṁsaḥ-of the persons; moham ṛte-without being illusioned; bhinnāḥ-separated; yat loke-within this world; nija-karmabhiḥ-by his own work.

My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction. This kind of dissatisfaction is another feature of the illusory energy; every living entity is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering.

In the Vedas it is said that the living entity is always uncontaminated and unaffected by material association. The living entity gets different types of material bodies because of his previous fruitive actions. If, however, one understands the philosophy that as a living spirit soul he has an affinity for neither suffering nor enjoyment, then he is considered to be a liberated person. It is confirmed in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā: when one is actually situated on the transcendental platform, he has nothing for which to lament and nothing for which to hanker. Nārada Ṛṣi first of all wanted to impress upon Dhruva Mahārāja that he was only a child; he should not have been affected by words of insult or honor. And if he were so developed as to understand honor and insult, then this understanding should have been applied in his own life; he should have known that honor and dishonor are both destined only by one's previous actions; therefore one should not be sorry or happy under any circumstances.

TEXT 29

parituṣyet tatas tāta

tāvan-mātreṇa pūruṣaḥ

daivopasāditaṁ yāvad

vīkṣyeśvara-gatiṁ budhaḥ

SYNONYMS

parituṣyet-one should be satisfied; tataḥ-therefore; tāta-my dear boy; tāvat-up to such; mātreṇa-quality; pūruṣaḥ-a person; daiva-destiny; upasāditam-offered by; yāvat-as; vīkṣya-seeing; īśvara-gatim-the process of the Supreme; budhaḥ-one who is intelligent.

The process of the Supreme Personality of Godhead is very wonderful. One who is intelligent should accept that process and be satisfied with whatever comes, favorable or unfavorable, by His supreme will.

The great sage Nārada instructed Dhruva Mahārāja that one should be satisfied in all circumstances. Everyone who is intelligent should know that because of our concept of bodily existence, we are subjected to suffering and enjoyment. One who is in the transcendental position, beyond the concept of bodily life, is considered to be intelligent. One who is a devotee especially accepts all reverses as gifts of the Supreme Lord. When a devotee is put into distress, he accepts this as God's mercy and offers Him repeated obeisances with his body, mind and intellect. An intelligent person, therefore, should be always satisfied, depending on the mercy of the Lord.

TEXT 30

atha mātropadiṣṭena

yogenāvarurutsasi

yat-prasādaṁ sa vai puṁsāṁ

durārādhyo mato mama

SYNONYMS

atha-therefore; mātrā-by your mother; upadiṣṭena-being instructed; yogena-by mystic meditation; avarurutsasi-want to elevate yourself; yat-prasādam-whose mercy; saḥ-that; vai-certainly; puṁsām-of the living entities; durārādhyaḥ-very difficult to perform; mataḥ-opinion; mama-my.

Now you have decided to undertake the mystic process of meditation under the instruction of your mother, just to achieve the mercy of the Lord, but in my opinion such austerities are not possible for any ordinary man. It is very difficult to satisfy the Supreme Personality of Godhead.

The process of bhakti-yoga is simultaneously very difficult and very easy to perform. Śrī Nārada Muni, the supreme spiritual master, is testing Dhruva Mahārāja to see how determined he is to prosecute devotional service. This is the process of accepting a disciple. The great sage Nārada has come to Dhruva under the direction of the Supreme Personality of Godhead just to initiate him, yet he is testing Dhruva's determination to execute the process. It is a fact, however, that for a sincere person devotional service is very easy. But for one who is not determined and sincere, this process is very difficult.

TEXT 31

munayaḥ padavīṁ yasya

niḥsaṅgenoru-janmabhiḥ

na vidur mṛgayanto 'pi

tīvra-yoga-samādhinā

SYNONYMS

munayaḥ-great sages; padavīm-path; yasya-whose; niḥsaṅgena-by detachment; uru-janmabhiḥ-after many births; na-never; viduḥ-understood; mṛgayantaḥ-searching for; api-certainly; tīvra-yoga-severe austerities; samādhinā-by trance.

Nārada Muni continued: After trying this process for many, many births and remaining unattached to material contamination, placing themselves continually in trance and executing many types of austerities, many mystic yogīs were unable to find the end of the path of God realization.

TEXT 32

ato nivartatām eṣa

nirbandhas tava niṣphalaḥ

yatiṣyati bhavān kāle

śreyasāṁ samupasthite

SYNONYMS

ataḥ-hereafter; nivartatām-just stop yourself; eṣaḥ-this; nirbandhaḥ-determination; tava-your; niṣphalaḥ-without any result; yatiṣyati-in the future you should try; bhavān-yourself; kāle-in due course of time; śreyasām-opportunities; samupasthite-being present.

For this reason, my dear boy, you should not endeavor for this; it will not be successful. It is better that you go home. When you are grown up, by the mercy of the Lord you will get a chance for these mystic performances. At that time you may execute this function.

Generally, a thoroughly trained person takes to spiritual perfection at the end of his life. According to the Vedic system, therefore, life is divided into four stages. In the beginning, one becomes a brahmacārī, a student who studies Vedic knowledge under the authoritative guidance of a spiritual master. He then becomes a householder and executes household duties according to the Vedic process. Then the householder becomes a vānaprastha, and gradually, when he is mature, he renounces household life and vānaprastha life also and takes to sannyāsa, completely devoting himself to devotional service.

Generally, people think that childhood is meant for enjoying life by engaging oneself in sports and play, youth is meant for enjoying the company of young girls, and when one becomes old, at the time of death, then he may try to execute devotional service or a mystic yoga process. But this conclusion is not for devotees who are actually serious. The great sage Nārada is instructing Dhruva Mahārāja just to test him. Actually, the direct order is that from any point of life one should begin rendering devotional service. But it is the duty of the spiritual master to test the disciple to see how seriously he desires to execute devotional service. Then he may be initiated.

TEXT 33

yasya yad daiva-vihitaṁ

sa tena sukha-duḥkhayoḥ

ātmānaṁ toṣayan dehī

tamasaḥ pāram ṛcchati

SYNONYMS

yasya-anyone; yat-that which; daiva-by destiny; vihitam-destined; saḥ-such a person; tena-by that; sukha-duḥkhayoḥ-happiness or distress; ātmānam-one's self; toṣayan-being satisfied; dehī-an embodied soul; tamasaḥ-of the darkness; pāram-to the other side; ṛcchati-crosses.

One should try to keep himself satisfied in any condition of life-whether distress or happiness-which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily.

Material existence consists of pious and impious fruitive activities. As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world. When we enjoy life in so-called material happiness, it is to be understood that we are diminishing the resultant actions of our pious activities. And when we are put into suffering, it is to be understood that we are diminishing the resultant actions of our impious activities. Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept. Thus if we simply surrender unto the Supreme Personality of Godhead, we shall get out of the clutches of this material existence.

TEXT 34

guṇādhikān mudaṁ lipsed

anukrośaṁ guṇādhamāt

maitrīṁ samānād anvicchen

na tāpair abhibhūyate

SYNONYMS

guṇa-adhikāt-one who is more qualified; mudam-pleasure; lipset-one should feel; anukrośam-compassion; guṇa-adhamāt-one who is less qualified; maitrīm-friendship; samānāt-with an equal; anvicchet-one should desire; na-not; tāpaiḥ-by tribulation; abhibhūyate-becomes affected.

Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.

Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations. The great sage Nārada therefore advised that a devotee should act perfectly. Instead of being envious of a more qualified man, one should be jolly to receive him. Instead of being oppressive to a less qualified man, one should be compassionate toward him just to raise him to the proper standard. And when one meets an equal, instead of being proud of one's own activities before him, one should treat him as a friend. One should also have compassion for the people in general, who are suffering due to forgetfulness of Kṛṣṇa. These important functions will make one happy within this material world.

TEXT 35

dhruva uvāca

so 'yaṁ śamo bhagavatā

sukha-duḥkha-hatātmanām

darśitaḥ kṛpayā puṁsāṁ

durdarśo 'smad-vidhais tu yaḥ

SYNONYMS

dhruvaḥ uvāca-Dhruva Mahārāja said; saḥ-that; ayam-this; śamaḥ-equilibrium of mind; bhagavatā-by Your Lordship; sukha-duḥkha-happiness and miseries; hata-ātmanām-those who are affected; darśitaḥ-shown; kṛpayā-by mercy; puṁsām-of the people; durdarśaḥ-very difficult to perceive; asmat-vidhaiḥ-by persons like us; tu-but; yaḥ-whatever you have said.

Dhruva Mahārāja said: My dear Lord Nāradajī, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction. But as far as I am concerned, I am covered by ignorance, and this kind of philosophy does not touch my heart.

There are various classes of men. One class is called akāmīs, referring to those who have no material desire. Desire must exist, either material or spiritual. Material desire arises when one wants to satisfy one's personal senses. One who is ready to sacrifice anything to satisfy the Supreme Personality of Godhead can be said to have spiritual desire. Dhruva did not accept the instruction given by the great saint Nārada because he thought himself unfit for such instruction, which prohibited all material desires. It is not a fact, however, that those who have material desires are prohibited from worshiping the Supreme Personality of Godhead. This is the essential instruction from the life of Dhruva. He frankly admitted that his heart was full of material desires. He was very much affected by the cruel words of his stepmother, whereas those who are spiritually advanced do not care about anyone's condemnation or adoration.

In Bhagavad-gītā it is said that persons who are actually advanced in spiritual life do not care for the dual behavior of this material world. But Dhruva Mahārāja frankly admitted that he was not beyond the affliction of material distress and happiness. He was confident that the instruction given by Nārada was valuable, yet he could not accept it. The question raised here is whether or not a person afflicted by material desires is fit to worship the Supreme Personality of Godhead. The answer is that everyone is fit to worship Him. Even if one has many material desires to fulfill, he should take to Kṛṣṇa consciousness and worship the Supreme Lord Kṛṣṇa, who is so merciful that He fulfills everyone's desires. Through this narration it will become very clear that no one is barred from worshiping the Supreme Personality of Godhead, even if one has many material desires.

TEXT 36

athāpi me 'vinītasya

kṣāttraṁ ghoram upeyuṣaḥ

surucyā durvaco-bāṇair

na bhinne śrayate hṛdi

SYNONYMS

atha api-therefore; me-my; avinītasya-not very submissive; kṣāttram-the spirit of a kṣatriya; ghoram-intolerant; upeyuṣaḥ-achieved; surucyāḥ-of Queen Suruci; durvacaḥ-harsh words; bāṇaiḥ-by the arrows; na-not; bhinne-being pierced; śrayate-remain in; hṛdi-the heart.

My dear lord, I am very impudent for not accepting your instructions, but this is not my fault. It is due to my having been born in a kṣatriya family. My stepmother, Suruci, has pierced my heart with her harsh words. Therefore your valuable instruction does not stand in my heart.

It is said that the heart or mind is just like an earthen pot; once broken, it cannot be repaired by any means. Dhruva Mahārāja gave this example to Nārada Muni. He said that his heart, having been pierced by the arrows of his stepmother's harsh words, felt so broken that nothing seemed valuable but his desire to counteract her insult. His stepmother had said that because he was born from the womb of Sunīti, a neglected queen of Mahārāja Uttānapāda, Dhruva Mahārāja was not fit to sit either on the throne or on his father's lap. In other words, according to his stepmother, he could not be declared king. Dhruva Mahārāja's determination, therefore, was to become king of a planet exalted even beyond that possessed by Lord Brahmā, the greatest of all the demigods.

Dhruva Mahārāja indirectly informed the great sage Nārada that there are four kinds of human spirit-the brahminical spirit, the kṣatriya spirit, the vaiśya spirit and the śūdra spirit. The spirit of one caste is not applicable to the members of another. The philosophical spirit enunciated by Nārada Muni might have been suitable for a brāhmaṇa spirit, but it was not suitable for a kṣatriya. Dhruva frankly admitted that he was lacking in brahminical humility and was therefore unable to accept the philosophy of Nārada Muni.

The statements of Dhruva Mahārāja indicate that unless a child is trained according to his tendency, there is no possibility of his developing his particular spirit. It was the duty of the spiritual master or teacher to observe the psychological movement of a particular boy and thus train him in a particular occupational duty. Dhruva Mahārāja, having already been trained in the kṣatriya spirit, would not accept the brahminical philosophy. In America we have practical experience of this incompatibility of the brahminical and kṣatriya temperaments. The American boys, who have simply been trained as śūdras, are not at all fit to fight in battle. Therefore, when they are called to join the military, they refuse because they do not have kṣatriya spirit. This is a cause of great dissatisfaction in society.

That the boys do not have the kṣatriya spirit does not mean that they are trained in brahminical qualities; they are trained as śūdras, and thus in frustration they are becoming hippies. However, as soon as they enter the Kṛṣṇa consciousness movement being started in America, they are trained to meet the brahminical qualifications, even though they have fallen to the lowest conditions as śūdras. In other words, since the Kṛṣṇa consciousness movement is open for everyone, people in general can attain the brahminical qualifications. This is the greatest need at the present moment, for now there are actually no brāhmaṇas or kṣatriyas but only some vaiśyas and, for the most part, śūdras. The classification of society into brāhmaṇas, kṣatriyas, vaiśyas and śūdras is very scientific. In the human social body, the brāhmaṇas are considered the head, the kṣatriyas are the arms, the vaiśyas are the belly, and the śūdras are the legs. At the present moment the body has legs and a belly, but there are no arms or head, and therefore society is topsy-turvy. It is necessary to reestablish the brahminical qualifications in order to raise the fallen human society to the highest standard of spiritual consciousness.

TEXT 37

padaṁ tri-bhuvanotkṛṣṭaṁ

jigīṣoḥ sādhu vartma me

brūhy asmat-pitṛbhir brahmann

anyair apy anadhiṣṭhitam

SYNONYMS

padam-position; tri-bhuvana-the three worlds; utkṛṣṭam-the best; jigīṣoḥ-desirous; sādhu-honest; vartma-way; me-unto me; brūhi-please tell; asmat-our; pitṛbhiḥ-by the forefathers, the father and grandfather; brahman-O great brāhmaṇa; anyaiḥ-by others; api-even; anadhiṣṭhitam-not acquired.

O learned brāhmaṇa, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my fathers and grandfathers. If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life.

When Dhruva Mahārāja refused to accept the brahminical instruction of Nārada Muni, naturally the next question would be what sort of instruction he wanted. So even before Nārada Muni asked, Dhruva Mahārāja expressed his heartfelt desire. His father, of course, was the emperor of the entire world, and his grandfather, Lord Brahmā, was the creator of the universe. Dhruva Mahārāja expressed his desire to possess a kingdom better than those of his father and grandfather. He frankly stated that he wanted a kingdom which had no competitor within the three worlds, namely the higher, middle and lower planetary systems. The greatest personality within this universe is Lord Brahmā, and Dhruva Mahārāja wanted a position even greater than his. He wanted to take advantage of Nārada Muni's presence because he knew very well that if Nārada Muni, the greatest devotee of Lord Kṛṣṇa, could bless him or show him the path, then certainly he would be able to occupy a more exalted position than any person within the three worlds. Thus he wanted help from Nāradajī to achieve that position. Dhruva Mahārāja wanted a position greater than that of Brahmā. This was practically an impossible proposition, but by pleasing the Supreme Personality of Godhead a devotee can achieve even the impossible.

One particular point mentioned here is that Dhruva Mahārāja wanted to occupy an exalted position not by hook or by crook, but by honest means. This indicates that if Kṛṣṇa offered him such a position, then he would accept it. That is the nature of a devotee. He may desire material gain, but he accepts it only if Kṛṣṇa offers it. Dhruva Mahārāja was sorry to refuse the instruction of Nārada Muni; therefore he requested him to be merciful to him by showing a path by which he could fulfill his mind's desires.

TEXT 38

nūnaṁ bhavān bhagavato

yo 'ṅgajaḥ parameṣṭhinaḥ

vitudann aṭate vīṇāṁ

hitāya jagato 'rkavat

SYNONYMS

nūnam-certainly; bhavān-Your Honor; bhagavataḥ-of the Lord; yaḥ-that which; aṅga-jaḥ-born from the body; parameṣṭhinaḥ-Lord Brahmā; vitudan-by playing on; aṭate-travel all over; vīṇām-a musical instrument; hitāya-for the welfare; jagataḥ-of the world; arka-vat-like the sun.

My dear lord, you are a worthy son of Lord Brahmā, and you travel, playing on your musical instrument, the vīṇā, for the welfare of the entire universe. You are like the sun, which rotates in the universe for the benefit of all living beings.

Dhruva Mahārāja, although a young child, expressed his hope that he might be offered the benediction of a kingdom which would exceed in opulence those of his father and grandfather. He also expressed his gladness that he had met such an exalted person as Nārada, whose only concern was to illuminate the world, like the sun, which rotates all over the universe only for the purpose of benefiting the inhabitants of all planets. Nārada Muni travels all over the universe for the sole purpose of performing the best welfare activity for the entire universe by teaching everyone how to become a devotee of the Supreme Personality of Godhead. Thus Dhruva Mahārāja felt fully assured that Nārada Muni could fulfill his desire, even though the desire was very extraordinary.

The example of the sun is very significant. The sun is so kind that he distributes his sunshine everywhere, without consideration. Dhruva Mahārāja requested Nārada Muni to be merciful to him. He pointed out that Nārada travels all over the universe just for the purpose of doing good to all conditioned souls. He requested that Nārada Muni show his mercy by awarding him the benefit of his particular desire. Dhruva Mahārāja was strongly determined to fulfill his desire, and it was for that purpose that he had left his home and palace.

TEXT 39

maitreya uvāca

ity udāhṛtam ākarṇya

bhagavān nāradas tadā

prītaḥ pratyāha taṁ bālaṁ

sad-vākyam anukampayā

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya continued; iti-thus; udāhṛtam-being spoken; ākarṇya-hearing; bhagavān nāradaḥ-the great personality Nārada; tadā-thereupon; prītaḥ-being pleased; pratyāha-replied; tam-him; bālam-the boy; sat-vākyam-good advice; anukampayā-being compassionate.

The sage Maitreya continued: The great personality Nārada Muni, upon hearing the words of Dhruva Mahārāja, became very compassionate toward him, and in order to show him his causeless mercy, he gave him the following expert advice.

Since the great sage Nārada is the foremost spiritual master, naturally his only activity is to bestow the greatest benefit upon whomever he meets. Dhruva Mahārāja, however, was a child, and so his demand was also that of a playful child. Still, the great sage became compassionate toward him, and for his welfare he spoke the following verses.

TEXT 40

nārada uvāca

jananyābhihitaḥ panthāḥ

sa vai niḥśreyasasya te

bhagavān vāsudevas taṁ

bhaja taṁ pravaṇātmanā

SYNONYMS

nāradaḥ uvāca-the great sage Nārada said; jananyā-by your mother; abhihitaḥ-stated; panthāḥ-the path; saḥ-that; vai-certainly; niḥśreyasasya-the ultimate goal of life; te-for you; bhagavān-the Supreme Personality of Godhead; vāsudevaḥ-Kṛṣṇa; tam-unto Him; bhaja-render your service; tam-by Him; pravaṇa-ātmanā-fully absorbing your mind.

The great sage Nārada told Dhruva Mahārāja: The instruction given by your mother, Sunīti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you. You should therefore completely absorb yourself in the devotional service of the Lord.

Dhruva Mahārāja's demand was to achieve an abode even greater than Lord Brahmā's. Within this universe, Lord Brahmā is supposed to be in the most exalted position, for he is the chief of all demigods, but Dhruva Mahārāja wanted a realm beyond his. Therefore his desire was not to be fulfilled by worshiping any demigod. As described in Bhagavad-gītā, the benedictions offered by the demigods are all temporary. Therefore Nārada Muni asked Dhruva Mahārāja to follow the path recommended by his mother-to worship Kṛṣṇa, Vāsudeva. When Kṛṣṇa offers anything, it is beyond the expectation of the devotee. Both Sunīti and Nārada Muni knew that the demand of Dhruva Mahārāja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Kṛṣṇa.

Nārada Muni is referred to here as bhagavān because he can bless any person just as the Supreme Personality of Godhead can. He was very pleased with Dhruva Mahārāja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master. His duty is to engage the disciple in proper devotional service as prescribed in the śāstras. Kṛṣṇa was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight. In the same way, Nārada Muni asked Dhruva Mahārāja to undergo devotional discipline in order to achieve the desired result.

TEXT 41

dharmārtha-kāma-mokṣākhyaṁ

ya icchec chreya ātmanaḥ

ekaṁ hy eva hares tatra

kāraṇaṁ pāda-sevanam

SYNONYMS

dharma-artha-kāma-mokṣa-the four principles religiosity, economic development, sense gratification and liberation; ākhyam-by the name; yaḥ-who; icchet-may desire; śreyaḥ-the goal of life; ātmanaḥ-of the self; ekam hi eva-only the one; hareḥ-of the Supreme Personality of Godhead; tatra-in that; kāraṇam-the cause; pāda-sevanam-worshiping the lotus feet.

Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these.

In Bhagavad-gītā it is said that only with the sanction of the Supreme Personality of Godhead can the demigods offer benedictions. Therefore, whenever any sacrifice is offered to a demigod, the Supreme Lord in the form of nārāyaṇa-śilā, or śālagrāma-śilā, is put forward to observe the sacrifice. Actually, the demigods cannot give any benediction without the sanction of the Supreme Lord. Nārada Muni, therefore, advised that even for religiosity, economic development, sense gratification or liberation, one should approach the Supreme Personality of Godhead, offer prayers and ask for the fulfillment of one's desire at the lotus feet of the Lord. That is real intelligence. An intelligent person never goes to demigods to pray for anything. He goes directly to the Supreme Personality of Godhead, who is the cause of all benediction.

As Lord Śrī Kṛṣṇa has said in Bhagavad-gītā, performance of ritualistic ceremonies is not actually religion. The real path of religion is to surrender at the lotus feet of the Lord. For one who is actually surrendered to the lotus feet of the Lord, there is no question of any separate endeavor for economic development. A devotee engaged in service to the Lord is not disappointed in the satisfaction of his senses. If he wants to satisfy his senses, Kṛṣṇa fulfills that desire. As far as liberation is concerned, any devotee fully engaged in the service of the Lord is already liberated; therefore there is no separate necessity for his liberation.

Nārada Muni therefore advised Dhruva Mahārāja to take shelter of Vāsudeva, Lord Kṛṣṇa, and engage himself in the way that his mother had advised, for that would help him fulfill his desire. In this verse Nārada Muni has especially stressed the devotional service of the Lord as the only way. In other words, even if one is full of material desires, he can continue his devotional service to the Lord, and all his desires will be fulfilled.

TEXT 42

tat tāta gaccha bhadraṁ te

yamunāyās taṭaṁ śuci

puṇyaṁ madhuvanaṁ yatra

sānnidhyaṁ nityadā hareḥ

SYNONYMS

tat-that; tāta-my dear son; gaccha-go; bhadram-good fortune; te-for you; yamunāyāḥ-of the Yamunā; taṭam-bank; śuci-being purified; puṇyam-the holy; madhu-vanam-of the name Madhuvana; yatra-where; sānnidhyam-being nearer; nityadā-always; hareḥ-of the Supreme Personality of Godhead.

My dear boy, I therefore wish all good fortune for you. You should go to the bank of the Yamunā, where there is a virtuous forest named Madhuvana, and there be purified. Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there.

Both Nārada Muni and Sunīti, the mother of Dhruva Mahārāja, advised Dhruva Mahārāja to worship the Supreme Personality of Godhead. Now, Nārada Muni is especially giving him directions how this worship of the Supreme Person can very quickly fructify. He recommends that Dhruva Mahārāja go to the bank of the Yamunā, where there is a forest of the name Madhuvana, and begin his meditation and worship there.

Places of pilgrimage yield a special advantage for a devotee in quickly advancing his spiritual life. Lord Kṛṣṇa lives everywhere, but still it is very easy to approach Him in holy places of pilgrimage because these places are inhabited by great sages. Lord Śrī Kṛṣṇa says that He lives wherever His devotees are chanting the glories of His transcendental activities. There are many places of pilgrimage in India, and especially prominent are Badarī-nārāyaṇa, Dvārakā, Rāmeśvara and Jagannātha purī. These sacred places are called the four dhāmas. Dhāma refers to a place where one can immediately contact the Supreme Lord. To go to Badarī-nārāyaṇa one has to pass through Hardwar on the path to the Supreme Personality of Godhead. Similarly, there are other holy places of pilgrimage, such as Prayāga (Allahabad) and Mathurā, and the topmost of them all is Vṛndāvana. Unless one is very advanced in spiritual life, it is recommended that he live in such holy places and execute devotional service there. But an advanced devotee like Nārada Muni who is engaged in preaching work can serve the Supreme Lord anywhere. Sometimes he even goes to the hellish planets. Hellish conditions do not affect Nārada Muni because he is engaged in greatly responsible activities in devotional service. According to the statement of Nārada Muni, Madhuvana, which is still existing in the Vṛndāvana area, in the district of Mathurā, is a most sacred place. Many saintly persons still live there and engage in the devotional service of the Lord.

There are twelve forests in the area of Vṛndāvana, and Madhuvana is one of them. Pilgrims from all parts of India assemble together and visit all twelve of these forests. There are five forests on the eastern bank of the Yamunā: Bhadravana, Bilvavana, Lauhavana, Bhāṇḍīravana and Mahāvana. On the western side of the bank there are seven: Madhuvana, Tālavana, Kumudavana, Bahulāvana, Kāmyavana, Khadiravana and Vṛndāvana. ln those twelve forests there are different ghāṭas, or bathing places. They are listed as follows: (1) Avimukta, (2) Adhirūḍha, (3) Guhya-tīrtha, (4) Prayāga-tīrtha, (5) Kanakhala, (6) Tinduka-tīrtha, (7) Sūrya-tīrtha, (8) Vaṭasvāmī, (9) Dhruva-ghāṭa (Dhruva-ghāṭa, where there are many nice trees of fruits and flowers, is famous because Dhruva Mahārāja meditated and underwent severe penances and austerities there in an elevated spot), (10) Ṛṣi-tīrtha, (11) Mokṣa-tīrtha, (12) Budha-tīrtha, (13) Gokarṇa, (14) Kṛṣṇagaṅgā, (15) Vaikuṇṭha, (16) Asi-kuṇḍa, (17) Catuḥ-sāmudrika-kūpa, (18) Akrūra-tīrtha (when Kṛṣṇa and Balarāma were going to Mathurā in the chariot driven by Akrūra, all of them took baths in this ghāṭa), (19) Yājñika-vipra-sthāna, (20) Kubjā-kūpa, (21) Raṅga-sthala, (22) Mañcha-sthala, (23) Mallayuddha-sthāna, and (24) Daśāśvamedha.

TEXT 43

snātvānusavanaṁ tasmin

kālindyāḥ salile śive

kṛtvocitāni nivasann

ātmanaḥ kalpitāsanaḥ

SYNONYMS

snātvā-after taking bath; anusavanam-three times; tasmin-in that; kālindyāḥ-in the River Kālindī (the Yamunā); salile-in the water; śive-which is very auspicious; kṛtvā-performing; ucitāni-suitable; nivasan-sitting; ātmanaḥ-of the self; kalpita-āsanaḥ-having prepared a sitting place.

Nārada Muni instructed: My dear boy, in the waters of the Yamunā River, which is known as Kālindī, you should take three baths daily because the water is very auspicious, sacred and clear. After bathing, you should perform the necessary regulative principles for aṣṭāṅga-yoga and then sit down on your āsana [sitting place] in a calm and quiet position.

It appears from this statement that Dhruva Mahārāja had already been instructed how to practice the eightfold yoga system, which is known as aṣṭāṅga-yoga. This system is explained in our Bhagavad-gītā As It Is, in the chapter entitled, "Dhyāna-yoga." It is understood that in aṣṭāṅga-yoga one practices settling the mind and then concentrating it on the form of Lord Viṣṇu, as will be described in the following verses. It is clearly stated here that aṣṭāṅga-yoga is not a bodily gymnastic exercise, but a practice to concentrate the mind on the form of Viṣṇu. Before sitting on his āsana, which is also described in Bhagavad-gītā, one has to cleanse himself very nicely in clear or sacred water thrice daily. The water of the Yamunā is naturally very clear and pure, and thus if anyone bathes there three times, undoubtedly he will be very greatly purified externally. Nārada Muni, therefore, instructed Dhruva Mahārāja to go to the bank of the Yamunā and thus become externally purified. This is part of the gradual process of practicing mystic yoga.

TEXT 44

prāṇāyāmena tri-vṛtā

prāṇendriya-mano-malam

śanair vyudasyābhidhyāyen

manasā guruṇā gurum

SYNONYMS

prāṇāyāmena-by breathing exercises; tri-vṛtā-by the three recommended ways; prāṇa-indriya-the life air and the senses; manaḥ-mind; malam-impurity; śanaiḥ-gradually; vyudasya-giving up; abhidhyāyet-meditate upon; manasā-by the mind; guruṇā-undisturbed; gurum-the supreme spiritual master, Kṛṣṇa.

After sitting on your seat, practice the three kinds of breathing exercises, and thus gradually control the life air, the mind and the senses. Completely free yourself from all material contamination, and with great patience begin to meditate on the Supreme Personality of Godhead.

In this verse the entire yoga system is described in summary, and special stress is given to the breathing exercises for stopping the disturbing mind. The mind, by nature, is always oscillating, for it is very fickle, but the breathing exercise is meant to control it. This process of controlling the mind might have been very possible in those days millions of years ago when Dhruva Mahārāja took to it, but at the present moment the mind has to be fixed directly on the lotus feet of the Lord by the chanting process. By chanting the Hare Kṛṣṇa mantra one immediately concentrates on the sound vibration and thinks of the lotus feet of the Lord, and very quickly one is elevated to the position of samādhi, or trance. If one goes on chanting the holy names of the Lord, which are not different from the Supreme Personality of Godhead, naturally his mind becomes absorbed in thought of the Lord.

It is here recommended to Dhruva Mahārāja that he meditate on the supreme guru, or supreme spiritual master. The supreme spiritual master is Kṛṣṇa, who is therefore known as caitya-guru. This refers to the Supersoul, who is sitting in everyone's heart. He helps from within as stated in Bhagavad-gītā, and He sends the spiritual master, who helps from without. The spiritual master is the external manifestation of the caitya-guru, or the spiritual master sitting in everyone's heart.

The process by which we give up our thoughts of material things is called pratyāhāra, which entails being freed from all material thoughts and engagements. The word abhidhyāyet, which is used in this verse, indicates that unless one's mind is fixed, one cannot meditate. The conclusion, therefore, is that meditation means thinking of the Lord within. Whether one comes to that stage by the aṣṭāṅga-yoga system or by the method recommended in the śāstras especially for this present age-to constantly chant the holy name of the Lord-the goal is to meditate on the Supreme Personality of Godhead.

TEXT 45

prasādābhimukhaṁ śaśvat

prasanna-vadanekṣaṇam

sunāsaṁ subhruvaṁ cāru-

kapolaṁ sura-sundaram

SYNONYMS

prasāda-abhimukham-always prepared to offer causeless mercy; śaśvat-always; prasanna-pleasing; vadana-mouth; īkṣaṇam-vision; su-nāsam-very nicely constructed nose; su-bhruvam-very nicely decorated eyebrows; cāru-beautiful; kapolam-forehead; sura-the demigods; sundaram-good looking.

[The form of the Lord is described herein.] The Lord's face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them. His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful. He is more beautiful than all the demigods.

This verse clearly explains how one has to meditate on the form of the Lord. Impersonal meditation is a bogus invention of modern days. In none of the Vedic literatures is impersonal meditation recommended. In Bhagavad-gītā, when meditation is recommended, the word mat-paraḥ, which means "pertaining to Me," is used. Any Viṣṇu form pertains to Lord Kṛṣṇa because Lord Kṛṣṇa is the original Viṣṇu form. Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gītā as avyakta, meaning "unmanifested" or "impersonal." But it is remarked by the Lord Himself that those who are attached to this impersonal feature of the Lord suffer a very troublesome task because no one can concentrate on the impersonal feature. One has to concentrate on the form of the Lord, which is described here in connection with Dhruva Mahārāja's meditation. As will be apparent from later descriptions, Dhruva Mahārāja perfected this kind of meditation, and his yoga was successful.

TEXT 46

taruṇaṁ ramaṇīyāṅgam

aruṇoṣṭhekṣaṇādharam

praṇatāśrayaṇaṁ nṛmṇaṁ

śaraṇyaṁ karuṇārṇavam

SYNONYMS

taruṇam-youthful; ramaṇīya-attractive; aṅgam-all parts of the body; aruṇa-oṣṭha-lips pinkish like the rising sun; īkṣaṇa-adharam-eyes of the same nature; praṇata-one who is surrendered; āśrayaṇam-shelter of the surrendered; nṛmṇam-transcendentally pleasing in all respects; śaraṇyam-the person unto whom it is just worthy to surrender; karuṇā-merciful like; arṇavam-the ocean.

Nārada Muni continued: The Lord's form is always youthful. Every limb and every part of His body is properly formed, free from defect. His eyes and lips are pinkish like the rising sun. He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction. The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy.

Everyone has to surrender to someone superior. That is always the nature of our living condition. At the present moment we are trying to surrender to someone-either to society or to our nation, family, state or government. The surrendering process already exists, but it is never perfect because the person or institution unto whom we surrender is imperfect, and our surrender, having so many ulterior motives, is also imperfect. As such, in the material world no one is worthy to accept anyone's surrender, nor does anyone fully surrender to anyone else unless obliged to do so. But here the surrendering process is voluntary, and the Lord is worthy to accept the surrender. This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord.

The description given by Nārada Muni is not imaginary. The form of the Lord is understood by the paramparā system. Māyāvādī philosophers say that we have to imagine the form of the Lord, but here Nārada Muni does not say that. Rather, he gives the description of the Lord from authoritative sources. He is himself an authority, and he is able to go to Vaikuṇṭhaloka and see the Lord personally; therefore his description of the bodily features of the Lord is not imagination. Sometimes we give instructions to our students about the bodily features of the Lord, and they paint Him. Their paintings are not imaginary. The description is given through disciplic succession, just like that given by Nārada Muni, who sees the Lord and describes His bodily features. Therefore, such descriptions should be accepted, and if they are painted, that is not imaginative painting.

TEXT 47

śrīvatsāṅkaṁ ghana-śyāmaṁ

puruṣaṁ vana-mālinam

śaṅkha-cakra-gadā-padmair

abhivyakta-caturbhujam

SYNONYMS

śrīvatsa-aṅkam-the mark of Śrīvatsa on the chest of the Lord; ghana-śyāmam-deeply bluish; puruṣam-the Supreme Person; vana-mālinam-with a garland of flowers; śaṅkha-conchshell; cakra-wheel; gadā-club; padmaiḥ-lotus flower; abhivyakta-manifested; catuḥ-bhujam-four handed.

The Lord is further described as having the mark of Śrīvatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold [beginning from the lower left hand] a conchshell, wheel, club and lotus flower.

Here in this verse the word puruṣam is very significant. The Lord is never female. He is always male (puruṣa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken. The Lord appears in female form if necessary, but His perpetual form is puruṣa because He is originally male. The feminine feature of the Lord is displayed by goddesses of fortune-Lakṣmī, Rādhārāṇī, Sītā, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalist. Lord Kṛṣṇa in His Nārāyaṇa feature is always four handed. On the Battlefield of Kurukṣetra, when Arjuna wanted to see His universal form, He showed this feature of four-handed Nārāyaṇa. Some devotees are of the opinion that Kṛṣṇa is an incarnation of Nārāyaṇa, but the Bhāgavata school says that Nārāyaṇa is a manifestation of Kṛṣṇa.

TEXT 48

kirīṭinaṁ kuṇḍalinaṁ

keyūra-valayānvitam

kaustubhābharaṇa-grīvaṁ

pīta-kauśeya-vāsasam

SYNONYMS

kirīṭinam-the Lord is decorated with a jeweled helmet; kuṇḍalinam-with pearl earrings; keyūra-jeweled necklace; valaya-anvitam-with jeweled bracelets; kaustubha-ābharaṇa-grīvam-His neck is decorated by the Kaustubha jewel; pīta-kauśeya-vāsasam-and He is dressed with yellow silk garments.

The entire body of the Supreme Personality of Godhead, Vāsudeva, is decorated. He wears a valuable jeweled helmet, necklaces and bracelets, His neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk garments.

TEXT 49

kāñcī-kalāpa-paryastaṁ

lasat-kāñcana-nūpuram

darśanīyatamaṁ śāntaṁ

mano-nayana-vardhanam

SYNONYMS

kāñcī-kalāpa-small bells; paryastam-surrounding the waist; lasat-kāñcana-nūpuram-His legs are decorated with golden ankle bells; darśanīya-tamam-the superexcellent feature; śāntam-peaceful, calm and quiet; manaḥ-nayana-vardhanam-very pleasing to the eyes and the mind.

The Lord is decorated with small golden bells around His waist, and His lotus feet are decorated with golden ankle bells. All His bodily features are very attractive and pleasing to the eyes. He is always peaceful, calm and quiet and very pleasing to the eyes and the mind.

TEXT 50

padbhyāṁ nakha-maṇi-śreṇyā

vilasadbhyāṁ samarcatām

hṛt-padma-karṇikā-dhiṣṇyam

ākramyātmany avasthitam

SYNONYMS

padbhyām-by His lotus feet; nakha-maṇi-śreṇyā-by the light of the jewellike nails on the toes; vilasadbhyām-glittering lotus feet; samarcatām-persons who are engaged in worshiping them; hṛt-padma-karṇikā-the whorl of the lotus flower of the heart; dhiṣṇyam-situated; ākramya-seizing; ātmani-in the heart; avasthitam-situated.

Real yogīs meditate upon the transcendental form of the Lord as He stands on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet glittering.

TEXT 51

smayamānam abhidhyāyet

sānurāgāvalokanam

niyatenaika-bhūtena

manasā varadarṣabham

SYNONYMS

smayamānam-the Lord's smiling; abhidhyāyet-one should meditate upon Him; sa-anurāga-avalokanam-one who is looking toward the devotees with great affection; niyatena-in this way, regularly; eka-bhūtena-with great attention; manasā-with the mind; vara-da-ṛṣabham-one should meditate upon the greatest bestower of benedictions.

The Lord is always smiling, and the devotee should constantly see the Lord in this form, as He looks very mercifully toward the devotee. In this way the meditator should look toward the Supreme Personality of Godhead, the bestower of all benedictions.

The word niyatena is very significant in this connection, for it indicates that one should execute the meditation practice as stated above. One should not manufacture a way of meditation on the Supreme Personality of Godhead, but should follow the authorized śāstras and personalities. By this prescribed method one can practice concentration upon the Lord until one is so fixed that he remains in trance, thinking always of the form of the Lord. The word used here is eka-bhūtena, which means "with great attention and concentration." If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down.

TEXT 52

evaṁ bhagavato rūpaṁ

subhadraṁ dhyāyato manaḥ

nirvṛtyā parayā tūrṇaṁ

sampannaṁ na nivartate

SYNONYMS

evam-thus; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-form; su-bhadram-very auspicious; dhyāyataḥ-meditating; manaḥ-the mind; nirvṛtyā-being freed from all material contamination; parayā-transcendental; tūrṇam-very soon; sampannam-being enriched; na-never; nivartate-come down.

One who meditates in this way, concentrating his mind upon the always auspicious form of the Lord, is very soon freed from all material contamination, and he does not come down from meditation upon the Lord.

This fixed meditation is called samādhi, or trance. A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein. The arcana-mārga, or the devotional path prescribed in the Pañcarātra system of devotional service for worshiping the Deity in the temple, makes the devotee think constantly of the Lord; that is samādhi, or trance. One who practices in this way cannot deviate from the service of the Lord, and that makes him perfect in the mission of human life.

TEXT 53

japaś ca paramo guhyaḥ

śrūyatāṁ me nṛpātmaja

yaṁ sapta-rātraṁ prapaṭhan

pumān paśyati khecarān

SYNONYMS

japaḥ ca-the chanting mantra in this connection; paramaḥ-very, very; guhyaḥ-confidential; śrūyatām-please hear; me-from me; nṛpa-ātmaja-O son of the King; yam-which; sapta-rātram-seven nights; prapaṭhan-chanting; pumān-a person; paśyati-can see; khe-carān-human beings who travel in space.

O son of the King, now I shall speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky.

Within this universe there is a planet called Siddhaloka. The inhabitants of Siddhaloka are by nature perfect in the yoga achievements, which are of eight varieties: one can become smaller than the smallest, lighter than the lightest, or bigger than the biggest; one can immediately get whatever he likes, one can even create a planet, etc. These are some of the yogic perfections. By virtue of the laghimā-siddhi, or purificatory process to become lighter than the lightest, the inhabitants of Siddhaloka can fly in the sky without airplanes or airships. It is hinted herein by Nārada Muni to Dhruva Mahārāja that by meditating upon the transcendental form of the Lord and at the same time chanting the mantra one becomes so perfect within seven days that he can see the human beings who fly in the sky. Nārada Muni uses the word japaḥ, which indicates that the mantra to be chanted is very confidential. One may ask, "If it is confidential, why is it mentioned in the writing of Śrīmad-Bhāgavatam?" It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act. It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy.

Another point established in this verse is that meditation should be carried on with the chanting of a mantra. Chanting of the Hare Kṛṣṇa mantra is the easiest process of meditation in this age. As soon as one chants the Hare Kṛṣṇa mantra, he sees the forms of Kṛṣṇa, Rāma and Their energies, and that is the perfect stage of trance. One should not artificially try to see the form of the Lord while chanting Hare Kṛṣṇa, but when the chanting is performed offenselessly the Lord will automatically reveal Himself to the view of the chanter. The chanter, therefore, has to concentrate on hearing the vibration, and without extra endeavor on his part, the Lord will automatically appear.

TEXT 54

oṁ namo bhagavate vāsudevāya

mantreṇānena devasya

kuryād dravyamayīṁ budhaḥ

saparyāṁ vividhair dravyair

deśa-kāla-vibhāgavit

SYNONYMS

oṁ-O my Lord; namaḥ-I offer my respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; vāsudevāya-unto the Supreme Lord, Vāsudeva; mantreṇa-by this hymn, or mantra; anena-this; devasya-of the Lord; kuryāt-one should do; dravyamayīm-physical; budhaḥ-one who is learned; saparyām-worship by the prescribed method; vividhaiḥ-with varieties; dravyaiḥ-paraphernalia; deśa-according to country; kāla-time; vibhāga-vit-one who knows the divisions.

Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.

Oṁ namo bhagavate vāsudevāya is known as the dvādaśākṣara-mantra. This mantra is chanted by Vaiṣṇava devotees, and it begins with praṇava, or oṁkāra. There is an injunction that those who are not brāhmaṇas cannot pronounce the praṇava mantra. But Dhruva Mahārāja was born a kṣatriya. He at once admitted before Nārada Muni that as a kṣatriya he was unable to accept Nārada's instruction of renunciation and mental equilibrium, which are the concern of a brāhmaṇa. Still, although not a brāhmaṇa but a kṣatriya, Dhruva was allowed, on the authority of Nārada, to pronounce the praṇava oṁkāra. This is very significant. Especially in India, the caste brāhmaṇas object greatly when persons from other castes, who are not born in brāhmaṇa families, recite this praṇava mantra. But here is tacit proof that if a person accepts the Vaiṣṇava mantra or Vaiṣṇava way of worshiping the Deity, he is allowed to chant the praṇava mantra. In Bhagavad-gītā the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly.

The prescribed rules, as stated here by Nārada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear. Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord-whether of wood or stone or metal or jewels or paint, or even a form within the mind-it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the mantra from the bona fide spiritual master like Nārada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience.

The method of worship-chanting the mantra and preparing the forms of the Lord-is not stereotyped, nor is it exactly the same everywhere. lt is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kṛṣṇa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, "This has not been done. That has not been done." But they forget this instruction of Nārada Muni to one of the greatest Vaiṣṇavas, Dhruva Mahārāja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of ācāryas, or who personally have no knowledge of how to act in the role of ācārya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kṛṣṇa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja-sampradāya, has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas.

Lord Caitanya Mahāprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahāprabhu is bhāgavata-dharma, and He especially recommends kṛṣṇa-kathā, or the cult of Bhagavad-gītā and Śrīmad-Bhāgavatam. He recommends that every Indian, considering this task to be para-upakāra, or welfare activity, take the Lord's message to other residents of the world. "Other residents of the world" does not refer only to those who are exactly like the Indian brāhmaṇas and kṣatriyas, or like the caste brāhmaṇas, who claim to be brāhmaṇas because they were born in the families of brāhmaṇas. The principle that only Indians and Hindus should be brought into the Vaiṣṇava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiṣṇava cult. The Kṛṣṇa consciousness movement is meant for this purpose. There is no bar to propagating the Kṛṣṇa consciousness movement even among people who are born in caṇḍāla, mleccha or yavana families. Even in India, this point has been enunciated by Śrīla Sanātana Gosvāmī in his book Hari-bhakti-vilāsa, which is smṛti and is the authorized Vedic guide for Vaiṣṇavas in their daily behavior. Sanātana Gosvāmī says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide dīkṣā, or initiation method, anyone can become a Vaiṣṇava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. I his is called dīkṣā-vidhāna. Lord Kṛṣṇa states in Bhagavad-gītā, vyapāśritya: one should accept a spiritual master. By this process the entire world can be converted to Kṛṣṇa consciousness.

TEXT 55

salilaiḥ śucibhir mālyair

vanyair mūla-phalādibhiḥ

śastāṅkurāṁśukaiś cārcet

tulasyā priyayā prabhum

SYNONYMS

salilaiḥ-by use of water; śucibhiḥ-being purified; mālyaiḥ-by garlands; vanyaiḥ-of forest flowers; mūla-roots; phala-ādibhiḥ-by different kinds of vegetables and fruits; śasta-the newly grown grass; aṅkura-buds; aṁśukaiḥ-by the skin of trees, such as the bhūrja; ca-and; arcet-should worship; tulasyā-by the tulasī leaves; priyayā-which are very dear to the Lord; prabhum-the Lord.

One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables, which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasī leaves, which are very dear to the Supreme Personality of Godhead.

It is specifically mentioned herein that tulasī leaves are very dear to the Supreme Personality of Godhead, and devotees should take particular care to have tulasī leaves in every temple and center of worship. In the Western countries, while engaged in propagating the Kṛṣṇa consciousness movement, we were brought great unhappiness because we could not find tulasī leaves. We are very much obliged, therefore, to our disciple Śrīmatī Govinda dāsī because she has taken much care to grow tulasī plants from seeds, and she has been successful by the grace of Kṛṣṇa. Now tulasī plants are growing in almost every center of our movement.

Tulasī leaves are very important in the method of worshiping the Supreme Personality of Godhead. In this verse the word salilaiḥ means "by the water." Of course, Dhruva Mahārāja was worshiping on the bank of the Yamunā. The Yamunā and the Ganges are sacred, and sometimes devotees in India insist that the Deity must be worshiped with water of the Ganges or Yamunā. But here we understand deśa-kāla to mean "according to time and country." In the Western countries there is no River Yamunā or Ganges-water from such sacred rivers is not available. Does this mean that the arcā worship should for that reason be stopped? No. Salilaiḥ refers to any water-whatever is available-but it must be very clear and collected purely. That water can be used. The other paraphernalia, such as flower garlands, fruits and vegetables, should be collected according to the country and according to their availability. Tulasī leaves are very important for satisfying the Lord, so as far as possible an arrangement should be made for growing tulasī leaves. Dhruva Mahārāja was advised to worship the Lord with the fruits and flowers available in the forest. In the Bhagavad-gītā Kṛṣṇa frankly says that He accepts vegetables, fruits, flowers, etc. One should not offer Lord Vāsudeva anything other than what is prescribed herein by the great authority Nārada Muni. One cannot offer to the Deity according to one's whims; since these fruits and vegetables are available anywhere in the universe, we should observe this small point very attentively.

TEXT 56

labdhvā dravyamayīm arcāṁ

kṣity-ambv-ādiṣu vārcayet

ābhṛtātmā muniḥ śānto

yata-vāṅ mita-vanya-bhuk

SYNONYMS

labdhvā-by getting; dravya-mayīm-made of physical elements; arcām-worshipable Deity; kṣiti-earth; ambu-water; ādiṣu-beginning with; vā-or; arcayet-worship; ābhṛta-ātmā-one who is fully self-controlled; muniḥ-a great personality; śāntaḥ-peacefully; yata-vāk-controlling the force of talking; mita-frugal; vanya-bhuk-eating whatever is available in the forest.

It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal. In the forest one can make a form with no more than earth and water and worship Him according to the above principles. A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest.

It is essential for a devotee to worship the form of the Lord and not only meditate upon the form of the Lord within his mind with the chanting of the mantra given by the spiritual master. The worship of the form must be present. The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious. We are not advised to follow the impersonalist way of meditating on or worshiping the Lord. Dhruva Mahārāja was advised to worship a form made of earth and water because in the jungle, if it is not possible to have a form made of metal, wood or stone, the best process is to take earth mixed with water and make a form of the Lord and worship Him. The devotee should not be anxious about cooking food; whatever is available in the forest or in the city among the fruit and vegetable groups should be offered to the Deity, and the devotee should be satisfied eating that. He should not be anxious to have very palatable dishes. Of course, wherever it is possible, one should offer the Deities the best foodstuffs, prepared within the category of fruits and vegetables, cooked or uncooked. The important factor is that the devotee should be regulated (mita-bhuk); that is one of the good qualifications of a devotee. He should not hanker to satisfy the tongue with a particular kind of foodstuff. He should be satisfied to eat whatever prasāda is available by the grace of the Lord.

TEXT 57

svecchāvatāra-caritair

acintya-nija-māyayā

kariṣyaty uttamaślokas

tad dhyāyed dhṛdayaṅ-gamam

SYNONYMS

sva-icchā-by His own supreme will; avatāra-incarnation; caritaiḥ-activities; acintya-inconceivable; nija-māyayā-by His own potency; kariṣyati-performs; uttama-ślokaḥ-the Supreme Personality of Godhead; tat-that; dhyāyet-one should meditate; hṛdayam-gamam-very attractive.

My dear Dhruva, besides worshiping the Deity and chanting the mantra three times a day, you should meditate upon the transcendental activities of the Supreme Personality of Godhead in His different incarnations, as exhibited by His supreme will and personal potencies.

Devotional service comprises nine prescribed practices-hearing, chanting, remembering, worshiping, serving, offering everything to the Deity, etc. Here Dhruva Mahārāja is advised not only to meditate on the form of the Lord, but to think of His transcendental pastimes in His different incarnations. Māyāvādī philosophers take the incarnation of the Lord to be in the same category as the ordinary living entity. This is a great mistake. The incarnation of the Supreme Personality of Godhead is not forced to act by the material laws of nature. The word svecchā is used here to indicate that He appears out of His supreme will. The conditioned soul is forced to accept a particular type of body according to his karma given by the laws of material nature under the direction of the Supreme Lord. But when the Lord appears, He is not forced by the dictation of material nature; He appears as He likes by His own internal potency. That is the difference. The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kṛṣṇa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kṛṣṇa appears as Varāha-avatāra in an expansive feature which cannot be compared to an ordinary hog's. His appearance and disappearance are inconceivable to us. In the Bhagavad-gītā it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kṛṣṇa does not appear as an ordinary human being or ordinary beast; His appearance as Varāha-mūrti or a horse or tortoise is an exhibition of His internal potency. In the Brahma-saṁhitā it is said, ānanda-cinmaya-rasa-pratibhāvitābhiḥ: one should not mistake the appearance of the Lord as a human being or a beast to be the same as the birth of an ordinary conditioned soul, who is forced to appear by the laws of nature, whether as an animal, as a human being or as a demigod. This kind of thinking is offensive. Lord Caitanya Mahāprabhu has condemned the Māyāvādīs as offensive to the Supreme Personality of Godhead because of their thinking that the Lord and the conditioned living entities are one and the same.

Nārada advises Dhruva to meditate on the pastimes of the Lord, which is as good as the meditation of concentrating one's mind on the form of the Lord. As meditation on any form of the Lord is valuable, so is chanting of different names of the Lord, such as Hari, Govinda and Nārāyaṇa. But in this age we are especially advised to chant the Hare Kṛṣṇa mantra as enunciated in the śāstra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 58

paricaryā bhagavato

yāvatyaḥ pūrva-sevitāḥ

tā mantra-hṛdayenaiva

prayuñjyān mantra-mūrtaye

SYNONYMS

paricaryāḥ-service; bhagavataḥ-of the Personality of Godhead; yāvatyaḥ-as they are prescribed (as above mentioned); pūrva-sevitāḥ-recommended or done by previous ācāryas; tāḥ-that; mantra-hymns; hṛdayena-within the heart; eva-certainly; prayuñjyāt-one should worship; mantra-mūrtaye-who is nondifferent from the mantra.

One should follow in the footsteps of previous devotees regarding how to worship the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the heart by reciting the mantra to the Personality of Godhead, who is nondifferent from the mantra.

It is recommended here that even if one cannot arrange to worship the forms of the Lord with all recommended paraphernalia, one can simply think about the form of the Lord and mentally offer everything recommended in the śāstras, including flowers, candana pulp, conchshell, umbrella, fan and cāmara. One can meditate upon offering and chant the twelve-syllable mantra, oṁ namo bhagavate vāsudevāya. Since the mantra and the Supreme Personality of Godhead are nondifferent, one can worship the form of the Lord with the mantra in the absence of physical paraphernalia. The story of the brāhmaṇa who worshiped the Lord within his mind, as related in Bhakti-rasāmṛta-sindhu, or The Nectar of Devotion, should be consulted in this connection. If paraphernalia is not present physically, one can think of the items and offer them to the Deity by chanting the mantra. Such are the liberal and potent facilities in the process of devotional service.

TEXTS 59–60

evaṁ kāyena manasā

vacasā ca mano-gatam

paricaryamāṇo bhagavān

bhaktimat-paricaryayā

puṁsām amāyināṁ samyag

bhajatāṁ bhāva-vardhanaḥ

śreyo diśaty abhimataṁ

yad dharmādiṣu dehinām

SYNONYMS

evam-thus; kāyena-by the body; manasā-by the mind; vacasā-by the words; ca-also; manaḥ-gatam-simply by thinking of the Lord; paricaryamāṇaḥ-engaged in the devotional service; bhagavān-the Supreme Personality of Godhead; bhakti-mat-according to the regulative principles of devotional service; paricaryayā-by worshiping the Lord; puṁsām-of the devotee; amāyinām-who is sincere and serious; samyak-perfectly; bhajatām-engaged in devotional service; bhāva-vardhanaḥ-the Lord, who increases the ecstasy of the devotee; śreyaḥ-ultimate goal; diśati-bestows; abhimatam-desire; yat-as they are; dharma-ādiṣu-regarding spiritual life and economic development; dehinām-of the conditioned souls.

Anyone who thus engages in the devotional service of the Lord, seriously and sincerely, with his mind, words and body, and who is fixed in the activities of the prescribed devotional methods, is blessed by the Lord according to his desire. If a devotee desires material religiosity, economic development, sense gratification or liberation from the material world, he is awarded these results.

Devotional service is so potent that one who renders devotional service can receive whatever he likes as a benediction from the Supreme Personality of Godhead. The conditioned souls are very much attached to the material world, and thus by performing religious rites they want the material benefits known as dharma and artha.

TEXT 61

viraktaś cendriya-ratau

bhakti-yogena bhūyasā

taṁ nirantara-bhāvena

bhajetāddhā vimuktaye

SYNONYMS

viraktaḥ ca-completely renounced order of life; indriya-ratau-in the matter of sense gratification; bhakti-yogena-by the process of devotional service; bhūyasā-with great seriousness; tam-unto Him (the Supreme); nirantara-constantly, twenty-four hours daily; bhāvena-in the topmost stage of ecstasy; bhajeta-must worship; addhā-directly; vimuktaye-for liberation.

If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest stage of ecstasy, and he must certainly be aloof from all activities of sense gratification.

There are different stages of perfection according to different persons' objectives. Generally people are karmīs, for they engage in activities of sense gratification. Above the karmīs are the jñānīs, who are trying to become liberated from material entanglement. Yogīs are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead. And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy.

Here Dhruva Mahārāja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokṣa. ln this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokṣa, or liberation, is performed without any such desire. This is explained in the Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam [Madhya 19.167], "without desire for material sense gratification." For persons who are still inclined to enjoy material life in different stages or on different planets, the stage of liberation in bhakti-yoga is not recommended. Only persons who are completely free from the contamination of sense gratification can execute bhakti-yoga, or the process of devotional service, very purely. The activities on the path of apavarga up to the stages of dharma, artha and kāma are meant for sense gratification, but when one comes to the stage of mokṣa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification. When one goes above the stage of liberation, however, he at once becomes one of the associates of the Lord to render transcendental loving service. That is technically called vimukti. For this specific vimukti liberation, Nārada Muni recommends that one directly engage himself in devotional service.

TEXT 62

ity uktas taṁ parikramya

praṇamya ca nṛpārbhakaḥ

yayau madhuvanaṁ puṇyaṁ

hareś caraṇa-carcitam

SYNONYMS

iti-thus; uktaḥ-being spoken; tam-him (Nārada Muni); parikramya-by circumambulating; praṇamya-by offering obeisances; ca-also; nṛpa-arbhakaḥ-the boy of the King; yayau-went to; madhuvanam-a forest in Vṛndāvana known as Madhuvana; puṇyam-which is auspicious and pious; hareḥ-of the Lord; caraṇa-carcitam-imprinted by the lotus feet of Lord Kṛṣṇa.

When Dhruva Mahārāja, the son of the King, was thus advised by the great sage Nārada, he circumambulated Nārada, his spiritual master, and offered him respectful obeisances. Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Kṛṣṇa and which is therefore especially auspicious.

TEXT 63

tapo-vanaṁ gate tasmin

praviṣṭo 'ntaḥ-puraṁ muniḥ

arhitārhaṇako rājñā

sukhāsīna uvāca tam

SYNONYMS

tapaḥ-vanam-the forest path where Dhruva Mahārāja executed his austerity; gate-having thus approached; tasmin-there; praviṣṭaḥ-having entered; antaḥ-puram-within the private house; muniḥ-the great sage Nārada; arhita-being worshiped; arhaṇakaḥ-by respectful behavior; rājñā-by the King; sukha-āsīnaḥ-when he comfortably sat on his seat; uvāca-said; tam-unto him (the King).

After Dhruva entered Madhuvana Forest to execute devotional service, the great sage Nārada thought it wise to go to the King to see how he was faring within the palace. When Nārada Muni approached, the King received him properly, offering him due obeisances. After being seated comfortably, Nārada began to speak.

TEXT 64

nārada uvāca

rājan kiṁ dhyāyase dīrghaṁ

mukhena pariśuṣyatā

kiṁ vā na riṣyate kāmo

dharmo vārthena saṁyutaḥ

SYNONYMS

nāradaḥ uvāca-the great sage Nārada Muni said; rājan-my dear King; kim-what; dhyāyase-thinking of; dīrgham-very deeply; mukhena-with your face; pariśuṣyatā-as if drying up; kim vā-whether; na-not; riṣyate-been lost; kāmaḥ-sense gratification; dharmaḥ-religious rituals; vā-or; arthena-with economic development; saṁyutaḥ-along with.

The great sage Nārada inquired: My dear King, your face appears to be withering up, and you look like you have been thinking of something for a very long time. Why is that? Have you been hampered in following your path of religious rites, economic development and sense gratification?

The four stages of advancement of human civilisation are religiosity, economic development, sense gratification and, for some, the stage of liberation. Nārada Muni did not inquire from the King about his liberation, but only regarding the state management, which is meant for advancement of the three principles religiosity, economic development and sense gratification. Since those who engage in such activities are not interested in liberation, Nārada did not inquire from the King about this. Liberation is meant for persons who have lost all interest in religious ritualistic ceremonies, economic development and sense gratification.

TEXT 65

rājovāca

suto me bālako brahman

straiṇenākaruṇātmanā

nirvāsitaḥ pañca-varṣaḥ

saha mātrā mahān kaviḥ

SYNONYMS

rājā uvāca-the King replied; sutaḥ-son; me-my; bālakaḥ-tender boy; brahman-my dear brāhmaṇa; straiṇena-one who is too addicted to his wife; akaruṇā-ātmanā-one who is very hard of heart and without mercy; nirvāsitaḥ-is banished; pañca-varṣaḥ-although the boy is five years old; saha-with; mātrā-mother; mahān-great personality; kaviḥ-devotee.

The King replied: O best of the brāhmaṇas, I am very much addicted to my wife, and I am so fallen that I have abandoned all merciful behavior, even to my son, who is only five years old. I have banished him and his mother, even though he is a great soul and a great devotee.

In this verse there are some specific words which are to be understood very carefully. The King said that since he was very much addicted to his wife, he had lost all his mercy. That is the result of becoming too affectionate toward women. The King had two wives; the first wife was Sunīti, and the second was Suruci. He was too attached to the second wife, however, so he could not behave well with Dhruva Mahārāja. That was the cause of Dhruva's leaving home to perform austerities. Although as a father the King was affectionate toward his son, he minimized his affection for Dhruva Mahārāja because he was too much addicted to the second wife. Now he was repenting that both Dhruva Mahārāja and his mother, Sunīti, were practically banished. Dhruva Mahārāja went to the forest, and since his mother was being neglected by the King, she was therefore almost banished also. The King repented having banished his boy, for Dhruva was only five years old and a father should not banish his wife and children or neglect their maintenance. Repentant over his neglect of both Sunīti and her son, he was morose, and his face appeared withered. According to Manu-smṛti, one should never desert his wife and children. In a case where the wife and children are disobedient and do not follow the principles of home life, they are sometimes given up. But in the case of Dhruva Mahārāja this was not applicable because Dhruva was very mannerly and obedient. Moreover, he was a great devotee. Such a person is never to be neglected, yet the King was obliged to banish him. Now he was very sorry.

TEXT 66

apy anāthaṁ vane brahman

mā smādanty arbhakaṁ vṛkāḥ

śrāntaṁ śayānaṁ kṣudhitaṁ

parimlāna-mukhāmbujam

SYNONYMS

api-certainly; anātham-without being protected by anyone; vane-in the forest; brahman-my dear brāhmaṇa; mā-whether or not; sma-did not; adanti-devour; arbhakam-the helpless boy; vṛkāḥ-wolves; śrāntam-being fatigued; śayānam-lying down; kṣudhitam-being hungry; parimlāna-emaciated; mukha-ambujam-his face, which is just like a lotus flower.

My dear brāhmaṇa, the face of my son was just like a lotus flower. I am thinking of his precarious condition. He is unprotected, and he might he very hungry. He might have lain down somewhere in the forest, and the wolves might have attacked him to eat his body.

TEXT 67

aho me bata daurātmyaṁ

strī-jitasyopadhāraya

yo 'ṅkaṁ premṇārurukṣantaṁ

nābhyanandam asattamaḥ

SYNONYMS

aho-alas; me-my; bata-certainly; daurātmyam-cruelty; strī-jitasya-conquered by a woman; upadhāraya-just think of me in this regard; yaḥ-who; aṅkam-lap; premṇā-out of love; ārurukṣantam-trying to rise onto it; na-not; abhyanandam-received properly; asat-tamaḥ-the most cruel.

Alas, just see how I was conquered by my wife! Just imagine my cruelty! Out of love and affection the boy was trying to get up on my lap, but I did not receive him, nor did I even pat him for a moment. Just imagine how hardhearted I am.

TEXT 68

nārada uvāca

mā mā śucaḥ sva-tanayaṁ

deva-guptaṁ viśāmpate

tat-prabhāvam avijñāya

prāvṛṅkte yad-yaśo jagat

SYNONYMS

nāradaḥ uvāca-the great sage Nārada said; mā-do not; mā-do not; śucaḥ-be aggrieved; sva-tanayam-of your own son; deva-guptam-he is well protected by the Lord; viśām-pate-O master of human society; tat-his; prabhāvam-influence; avijñāya-without knowing; prāvṛṅkte-widespread; yat-whose; yaśaḥ-reputation; jagat-all over the world.

The great sage Nārada replied: My dear King, please do not he aggrieved about your son. He is well protected by the Supreme Personality of Godhead. Although you have no actual information of his influence, his reputation is already spread all over the world.

Sometimes when we hear that great sages and devotees go to the forest and engage themselves in devotional service or meditation, we become surprised: how can one live in the forest and not be taken care of by anyone? But the answer, given by a great authority, Nārada Muni, is that such persons are well protected by the Supreme Personality of Godhead. Śaraṇāgati, or surrender, means acceptance or firm belief that wherever the surrendered soul lives he is always protected by the Supreme Personality of Godhead; he is never alone or unprotected. Dhruva Mahārāja's affectionate father thought his young boy, only five years old, to be in a very precarious position in the jungle, but Nārada Muni assured him, "You do not have sufficient information about the influence of your son." Anyone who engages in devotional service, anywhere within this universe, is never unprotected.

TEXT 69

suduṣkaraṁ karma kṛtvā

loka-pālair api prabhuḥ

aiṣyaty acirato rājan

yaśo vipulayaṁs tava

SYNONYMS

su-duṣkaram-impossible to perform; karma-work; kṛtvā-after performing; loka-pālaiḥ-by great personalities; api-even; prabhuḥ-quite competent; aiṣyati-will come back; acirataḥ-without delay; rājan-my dear King; yaśaḥ-reputation; vipulayan-causing to become great; tava-your.

My dear King, your son is very competent. He will perform activities which would he impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world.

Here in this verse Nārada Muni has described Dhruva Mahārāja as prabhu. This word is applicable to the Supreme Personality of Godhead. Sometimes the spiritual master is addressed as Prabhupāda. Prabhu means "the Supreme Personality of Godhead," and pāda means "post." According to Vaiṣṇava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord. Dhruva Mahārāja is also described here as prabhu because he is an ācārya of the Vaiṣṇava school. Another meaning of prabhu is "master of the senses," just like the word svāmī. Another significant word is suduṣkaram, "very difficult to perform." What was the task that Dhruva Mahārāja undertook? The most difficult task in life is to satisfy the Supreme Personality of Godhead, and Dhruva Mahārāja would be able to do that. We must remember that Dhruva Mahārāja was not fickle; he was determined to execute his service and then come back. Every devotee, therefore, should be determined that in this life he will be able to satisfy the Supreme Personality of Godhead and by that process go back home, back to Godhead. That is the perfection of the highest mission of life.

TEXT 70

maitreya uvāca

iti devarṣiṇā proktaṁ

viśrutya jagatī-patiḥ

rāja-lakṣmīm anādṛtya

putram evānvacintayat

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; iti-thus; devarṣiṇā-by the great sage Nārada; proktam-spoken; viśrutya-hearing; jagatī-patiḥ-the King; rāja-lakṣmīm-the opulence of his big kingdom; anādṛtya-without taking care of; putram-his son; eva-certainly; anvacintayat-began to think of him.

The great Maitreya continued: The King, Uttānapāda, after being advised by Nārada Muni, practically gave up all duties in relation with his kingdom, which was very vast and wide, opulent like the goddess of fortune, and he simply began to think of his son Dhruva.

TEXT 71

tatrābhiṣiktaḥ prayatas

tām upoṣya vibhāvarīm

samāhitaḥ paryacarad

ṛṣy-ādeśena pūruṣam

SYNONYMS

tatra-thereupon; abhiṣiktaḥ-after taking a bath; prayataḥ-with great attention; tām-that; upoṣya-fasting; vibhāvarīm-night; samāhitaḥ-perfect attention; paryacarat-worshiped; ṛṣi-by the great sage Nārada; ādeśena-as advised; pūruṣam-the Supreme Personality of Godhead.

Elsewhere, Dhruva Mahārāja, having arrived at Madhuvana, took his bath in the River Yamunā and observed fasting in the night with great care and attention. After that, as advised by the great sage Nārada, he engaged himself in worshiping the Supreme Personality of Godhead.

The significance of this particular verse is that Dhruva Mahārāja acted exactly according to the advice of his spiritual master, the great sage Nārada. Śrīla Viśvanātha Cakravartī also advises that if we want to be successful in our attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master. That is the way of perfection. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection.

TEXT 72

tri-rātrānte tri-rātrānte

kapittha-badarāśanaḥ

ātma-vṛtty-anusāreṇa

māsaṁ ninye 'rcayan harim

SYNONYMS

tri-three; rātra-ante-at the end of night; tri-three; rātra-ante-at the end of night; kapittha-badara-fruits and berries; aśanaḥ-eating; ātma-vṛtti-just to preserve the body; anusāreṇa-as it was necessary, minimum; māsam-one month; ninye-passed away; arcayan-worshiping; harim-the Supreme Personality of Godhead.

For the first month Dhruva Mahārāja ate only fruits and berries on every third day, only to keep his body and soul together, and in this way he progressed in his worship of the Supreme Personality of Godhead.

Kapittha is a flower which is known in Indian vernacular as kayeta. We do not find an English equivalent for the name of this flower, but its fruit is generally not accepted by human beings; it is eaten by monkeys in the forest. Dhruva Mahārāja, however, accepted such fruits, not for luxurious feasting but just to keep his body and soul together. The body needs food, but a devotee should not accept foodstuff to satisfy the tongue in sense gratification. It is recommended in Bhagavad-gītā that one should accept as much food as necessary to keep the body fit, but one should not eat for luxury. Dhruva Mahārāja is an ācārya, and by undergoing severe austerities and penances he teaches us how one should execute devotional service. We must carefully know the process of Dhruva Mahārāja's service; how severely he passed his days will be shown in later verses. We should always remember that to become a bona fide devotee of the Lord is not an easy task, but in this age, by the mercy of Lord Caitanya, it has been made very easy. But if we do not follow even the liberal instructions of Lord Caitanya, how can we expect to discharge our regular duties in devotional service? lt is not possible in this age to follow Dhruva Mahārāja in his austerity, but the principles must be followed; we should not disregard the regulative principles given by our spiritual master, for they make it easier for the conditioned soul. As far as our ISKCON movement is concerned, we simply ask that one observe the four prohibitive rules, chant sixteen rounds and, instead of indulging in luxurious eating for the tongue, simply accept prasāda offered to the Lord. This does not mean that with our fasting the Lord should also fast. The Lord should be given foodstuff which is as nice as possible. But we should not make it a point to satisfy our own tongues. As far as possible we should accept simple foodstuff, just to keep the body and soul together to execute devotional service.

It is our duty to remember always that in comparison to Dhruva Mahārāja we are insignificant. We cannot do anything like what Dhruva Mahārāja did for self-realization because we are absolutely incompetent to execute such service. But by Lord Caitanya's mercy we have been given all concessions possible for this age, so at least we should always remember that neglect of our prescribed duties in devotional service will not make us successful in the mission we have undertaken. It is our duty to follow in the footsteps of Dhruva Mahārāja, for he was very determined. We should also be determined to finish our duties in executing devotional service in this life; we should not wait for another life to finish our job.

TEXT 73

dvitīyaṁ ca tathā māsaṁ

ṣaṣṭhe ṣaṣṭhe 'rbhako dine

tṛṇa-parṇādibhiḥ śīrṇaiḥ

kṛtānno 'bhyarcayan vibhum

SYNONYMS

dvitīyam-the next month; ca-also; tathā-as mentioned above; māsam-month; ṣaṣṭhe ṣaṣṭhe-every sixth day; arbhakaḥ-the innocent boy; dine-on days; tṛṇa-parṇa-ādibhiḥ-by grasses and leaves; śīrṇaiḥ-which were dry; kṛta-annaḥ-made for his food; abhyarcayan-and thus continued his method of worship; vibhum-for the Supreme Personality of Godhead.

In the second month Dhruva Mahārāja ate only every six days, and for his eatables he took dry grass and leaves. Thus he continued his worship.

TEXT 74

tṛtīyaṁ cānayan māsaṁ

navame navame 'hani

ab-bhakṣa uttamaślokam

upādhāvat samādhinā

SYNONYMS

tṛtīyam-the third month; ca-also; ānayan-passing; māsam-one month; navame navame-on each ninth; ahani-on the day; ap-bhakṣaḥ-drinking water only; uttama-ślokam-the Supreme Personality of Godhead, who is worshiped by selected verses; upādhāvat-worshiped; samādhinā-in trance.

In the third month he drank water only every nine days. Thus he remained completely in trance and worshiped the Supreme Personality of Godhead, who is adored by selected verses.

TEXT 75

caturtham api vai māsaṁ

dvādaśe dvādaśe 'hani

vāyu-bhakṣo jita-śvāso

dhyāyan devam adhārayat

SYNONYMS

caturtham-fourth; api-also; vai-in that way; māsam-the month; dvādaśe dvādaśe-on the twelfth; ahani-day; vāyu-air; bhakṣaḥ-eating; jita-śvāsaḥ-controlling the breathing process; dhyāyan-meditating; devam-the Supreme Lord; adhārayat-worshiped.

In the fourth month Dhruva Mahārāja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day. In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead.

TEXT 76

pañcame māsy anuprāpte

jita-śvāso nṛpātmajaḥ

dhyāyan brahma padaikena

tasthau sthāṇur ivācalaḥ

SYNONYMS

pañcame-in the fifth; māsi-in the month; anuprāpte-being situated; jita-śvāsaḥ-and still controlling the breathing; nṛpa-ātmajaḥ-the son of the King; dhyāyan-meditating; brahma-the Supreme Personality of Godhead; padā ekena-with one leg; tasthau-stood; sthāṇuḥ-just like a column; iva-like; acalaḥ-without movement.

By the fifth month, Mahārāja Dhruva, the son of the King, had controlled his breathing so perfectly that he was able to stand on only one leg, just as a column stands, without motion, and concentrate his mind fully on the Parabrahman.

TEXT 77

sarvato mana ākṛṣya

hṛdi bhūtendriyāśayam

dhyāyan bhagavato rūpaṁ

nādrākṣīt kiñcanāparam

SYNONYMS

sarvataḥ-in all respects; manaḥ-mind; ākṛṣya-concentrating; hṛdi-in the heart; bhūta-indriya-āśayam-resting place of the senses and the objects of the senses; dhyāyan-meditating; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-form; na adrākṣīt-did not see; kiñcana-anything; aparam-else.

He completely controlled his senses and their objects, and in this way he fixed his mind, without diversion to anything else, upon the form of the Supreme Personality of Godhead.

The yogic principles of meditation are clearly explained here. One has to fix one's mind upon the form of the Supreme Personality of Godhead without diversion to any other objective. It is not that one can meditate or concentrate on an impersonal objective. To try to do so is simply a waste of time, for it is unnecessarily troublesome, as explained in Bhagavad-gītā.

TEXT 78

ādhāraṁ mahad-ādīnāṁ

pradhāna-puruṣeśvaram

brahma dhārayamāṇasya

trayo lokāś cakampire

SYNONYMS

ādhāram-repose; mahat-ādīnām-of the material sum total known as the mahat-tattva; pradhāna-the chief; puruṣa-īśvaram-master of all living entities; brahma-the Supreme Brahman, the Personality of Godhead; dhārayamāṇasya-having taken into the heart; trayaḥ-the three planetary systems; lokāḥ-all the planets; cakampire-began to tremble.

When Dhruva Mahārāja thus captured the Supreme Personality of Godhead, who is the refuge of the total material creation and who is the master of all living entities, the three worlds began to tremble.

In this verse the particular word brahma is very significant. Brahman refers to one who not only is the greatest, but has the potency to expand to an unlimited extent. How was it possible for Dhruva Mahārāja to capture Brahman within his heart? This question has been very nicely answered by Jīva Gosvāmī. He says that the Supreme Personality of Godhead is the origin of Brahman, for since He comprises everything material and spiritual, there cannot be anything greater than He. In the Bhagavad-gītā also the Supreme Godhead says, "I am the resting place of Brahman." Many persons, especially the Māyāvādī philosophers, consider Brahman the biggest, all-expanding substance, but according to this verse and other Vedic literatures, such as Bhagavad-gītā, the resting place of Brahman is the Supreme Personality of Godhead, just as the resting place of the sunshine is the sun globe. Śrīla Jīva Gosvāmī, therefore, says that since the transcendental form of the Lord is the seed of all greatness, He is the Supreme Brahman. Since the Supreme Brahman was situated in the heart of Dhruva Mahārāja, he became heavier than the heaviest, and therefore everything trembled in all three worlds and in the spiritual world.

The mahat-tattva, or the sum total of the material creation, is to be understood to be the ultimate end of all universes, including all the living entities therein. Brahman is the resort of the mahat-tattva, which includes all material and spiritual entities. It is described in this connection that the Supreme Brahman, the Personality of Godhead, is the master of both pradhāna and puruṣa. Pradhāna means subtle matter, such as ether. puruṣa means the spiritual spark living entities who are entangled in that subtle material existence. These may also be described as parā prakṛti and aparā prakṛti, as stated in Bhagavad-gītā. Kṛṣṇa, being the controller of both the prakṛtis, is thus the master of pradhāna and puruṣa. In the Vedic hymns also the Supreme Brahman is described as antaḥ-praviṣṭaḥ śāstā. This indicates that the Supreme Personality of Godhead is controlling everything and entering into everything. The Brahma-saṁhitā (5.35) further confirms this. Aṇḍāntara-stha-paramāṇu-cayāntara-stham: He has entered not only the universes, but even the atom. In Bhagavad-gītā (10.42) Kṛṣṇa also says, viṣṭabhyāham idaṁ kṛtsnam. The Supreme Personality of Godhead controls everything by entering into everything. By associating constantly with the Supreme Personality in his heart, Dhruva Mahārāja naturally became equal to the greatest, Brahman, by His association, and thus became the heaviest, and the entire universe trembled. ln conclusion, a person who always concentrates on the transcendental form of Kṛṣṇa within his heart can very easily strike the whole world with wonder at his activities. This is the perfection of yoga performance, as confirmed in Bhagavad-gītā (6.47). Yoginām api sarveṣām: of all yogīs, the bhakti-yogī, who thinks of Kṛṣṇa always within his heart and engages in His loving transcendental service, is the topmost. Ordinary yogīs can exhibit wonderful material activities, known as aṣṭa-siddhi, eight kinds of yogic perfection, but a pure devotee of the Lord can surpass these perfections by performing activities which can make the whole universe tremble.

TEXT 79

yadaika-pādena sa pārthivārbhakas

tasthau tad-aṅguṣṭha-nipīḍitā mahī

nanāma tatrārdham ibhendra-dhiṣṭhitā

tarīva savyetarataḥ pade pade

SYNONYMS

yadā-when; eka-with one; pādena-leg; saḥ-Dhruva Mahārāja; pārthiva-the King's; arbhakaḥ-child; tasthau-remained standing; tat-aṅguṣṭha-his big toe; nipīḍitā-being pressed; mahī-the earth; nanāma-bent down; tatra-then; ardham-half; ibha-indra-the king of elephants; dhiṣṭhitā-being situated; tarī iva-like a boat; savya-itarataḥ-right and left; pade pade-in every step.

As Dhruva Mahārāja, the King's son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step.

The most significant expression in this verse is pārthivārbhakaḥ, son of the King. When Dhruva Mahārāja was at home, although he was a king's son, he was prevented from getting on the lap of his father. But when he became advanced in self-realization, or devotional service, by the pressure of his toe he could push down the whole earth. That is the difference between ordinary consciousness and Kṛṣṇa consciousness. In ordinary consciousness a king's son may be refused something even by his father, but when the same person becomes fully Kṛṣṇa conscious within his heart, he can push down the earth with the pressure of his toe.

One cannot argue, "How is it that Dhruva Mahārāja, who was prevented from getting up on the lap of his father, could press down the whole earth?" This argument is not very much appreciated by the learned, for it is an example of nagna-mātṛkā logic. By this logic one would think that because his mother in her childhood was naked, she should remain naked even when she is grown up. The stepmother of Dhruva Mahārāja might have been thinking in a similar way: since she had refused to allow him to get up on the lap of his father, how could Dhruva perform such wonderful activities as pressing down the whole earth? She must have been very surprised when she learned that Dhruva Mahārāja, by concentrating constantly on the Supreme Personality of Godhead within his heart, could press down the entire earth, like an elephant who presses down the boat on which it is loaded.

TEXT 80

tasminn abhidhyāyati viśvam ātmano

dvāraṁ nirudhyāsum ananyayā dhiyā

lokā nirucchvāsa-nipīḍitā bhṛśaṁ

sa-loka-pālāḥ śaraṇaṁ yayur harim

SYNONYMS

tasmin-Dhruva Mahārāja; abhidhyāyati-when meditating with full concentration; viśvam ātmanaḥ-the total body of the universe; dvāram-the holes; nirudhya-closed; asum-the life air; ananyayā-without being diverted; dhiyā-meditation; lokāḥ-all the planets; nirucchvāsa-having stopped breathing; nipīḍitāḥ-thus being suffocated; bhṛśam-very soon; sa-loka-pālāḥ-all the great demigods from different planets; śaraṇam-shelter; yayuḥ-took; harim-of the Supreme Personality of Godhead.

When Dhruva Mahārāja became practically one in heaviness with Lord Viṣṇu, the total consciousness, due to his fully concentrating, and closing all the holes of his body, the total universal breathing became choked up, and all the great demigods in all the planetary systems felt suffocated and thus took shelter of the Supreme Personality of Godhead.

When hundreds of persons are sitting in an airplane, although they remain individual units, they each share in the total force of the airplane, which runs at thousands of miles per hour; similarly, when unit energy is identified with the service of the total energy, the unit energy becomes as powerful as the total energy. As explained in the previous verse, Dhruva Mahārāja, because of his spiritual advancement, became almost the total heaviness, and thus he pressed down the whole earth. Moreover, by such spiritual power his unit body became the total body of the universe. Thus when he closed the holes of his unit body to firmly concentrate his mind on the Supreme Personality of Godhead, all the units of the universe-namely all the living entities, including the big demigods-felt the pressure of suffocation, as if their breathing were being choked. Therefore they all took shelter of the Supreme Personality of Godhead because they were perplexed as to what had happened.

This example of Dhruva Mahārāja's closing the holes of his personal body and thereby closing the breathing holes of the total universe clearly indicates that a devotee, by his personal devotional service, can influence all the people of the whole world to become devotees of the Lord. lf there is only one pure devotee in pure Kṛṣṇa consciousness, he can change the total consciousness of the world into Kṛṣṇa consciousness. This is not very difficult to understand if we study the behavior of Dhruva Mahārāja.

TEXT 81

devā ūcuḥ

naivaṁ vidāmo bhagavan prāṇa-rodhaṁ

carācarasyākhila-sattva-dhāmnaḥ

vidhehi tan no vṛjinād vimokṣaṁ

prāptā vayaṁ tvāṁ śaraṇaṁ śaraṇyam

SYNONYMS

devāḥ ūcuḥ-all the demigods said; na-not; evam-thus; vidāmaḥ-we can understand; bhagavan-O Personality of Godhead; prāṇa-rodham-how we feel our breathing choked; cara-moving; acarasya-not moving; akhila-universal; sattva-existence; dhāmnaḥ-the reservoir of; vidhehi-kindly do the needful; tat-therefore; naḥ-our; vṛjināt-from the danger; vimokṣam-liberation; prāptāḥ-approaching; vayam-all of us; tvām-unto You; śaraṇam-shelter; śaraṇyam-worthy to be taken shelter of.

The demigods said: Dear Lord, You are the refuge of all moving and nonmoving living entities. We feel all living entities to be suffocating, their breathing processes choked up. We have never experienced such a thing. Since You are the ultimate shelter of all surrendered souls, we have therefore approached You; kindly save us from this danger.

Dhruva Mahārāja's influence, attained by executing devotional service unto the Lord, was felt even by the demigods, who had never before experienced such a situation. Because of Dhruva Mahārāja's controlling his breathing, the entire universal breathing process was choked. lt is by the will of the Supreme Personality of Godhead that material entities cannot breathe whereas spiritual entities are able to breathe; material entities are products of the Lord's external energy, whereas spiritual entities are products of the Lord's internal energy. The demigods approached the Supreme Personality of Godhead, who is the controller of both kinds of entities, in order to know why their breathing was choked. The Supreme Lord is the ultimate goal for the solution to all problems within this material world. In the spiritual world there are no problems, but the material world is always problematic. Since the Supreme Personality of Godhead is the master of both the material and spiritual worlds, it is better to approach Him in all problematic situations. Those who are devotees, therefore, have no problems in this material world. Viśvaṁ pūrṇa-sukhāyate (Caitanya-candrāmṛta): devotees are free from all problems because they are fully surrendered unto the Supreme Personality of Godhead. For a devotee, everything in the world is very pleasing because he knows how to use everything in the transcendental loving service of the Lord.

TEXT 82

śrī-bhagavān uvāca

mā bhaiṣṭa bālaṁ tapaso duratyayān

nivartayiṣye pratiyāta sva-dhāma

yato hi vaḥ prāṇa-nirodha āsīd

auttānapādir mayi saṅgatātmā

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead replied; mā bhaiṣṭa-do not be afraid; bālam-the boy Dhruva; tapasaḥ-by his severe austerity; duratyayāt-strongly determined; nivartayiṣye-I shall ask him to stop this; pratiyāta-you can return; sva-dhāma-your own respective homes; yataḥ-from whom; hi-certainly; vaḥ-your; prāṇa-nirodhaḥ-choking the life air; āsīt-happened; auttānapādiḥ-on account of the son of King Uttānapāda; mayi-unto Me; saṅgata-ātmā-fully absorbed in thought of Me.

The Supreme Personality of Godhead replied: My dear demigods, do not be perturbed by this. It is due to the severe austerity and full determination of the son of King Uttānapāda, who is now fully absorbed in thought of Me. He has obstructed the universal breathing process. You can safely return to your respective homes. I shall stop this boy in his severe acts of austerities, and you will be saved from this situation.

Here one word, saṅgatātmā, is misinterpreted by the Māyāvādī philosophers, who say that the self of Dhruva Mahārāja became one with the Supreme Self, the Personality of Godhead. The Māyāvādī philosophers want to prove by this word that the Supersoul and the individual soul become united in this way and that after such unification the individual soul has no separate existence. But here it is clearly said by the Supreme Lord that Dhruva Mahārāja was so absorbed in meditation on the thought of the Supreme Personality of Godhead that He Himself, the universal consciousness, was attracted to Dhruva. In order to please the demigods, He wanted to go Himself to Dhruva Mahārāja to stop him from this severe austerity. The Māyāvādī philosophers' conclusion that the Supersoul and the individual soul become united is not supported by this statement. Rather, the Supersoul, the Personality of Godhead, wanted to stop Dhruva Mahārāja from this severe austerity.

By pleasing the Supreme Personality of Godhead, one pleases everyone, just as by watering the root of a tree one satisfies every branch, twig and leaf of the tree. lf one can attract the Supreme Personality of Godhead, one naturally attracts the whole universe because Kṛṣṇa is the supreme cause of the universe. All the demigods were afraid of being totally vanquished by suffocation, but the Personality of Godhead assured them that Dhruva Mahārāja was a great devotee of the Lord and was not about to annihilate everyone in the universe. A devotee is never envious of other living entities.

Thus end the Bhaktivedanta purports of the Fourth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Leaves Home for the Forest."

Chapter Nine

Dhruva Mahārāja Returns Home

TEXT 1

maitreya uvāca

ta evam utsanna-bhayā urukrame

kṛtāvanāmāḥ prayayus tri-viṣṭapam

sahasraśīrṣāpi tato garutmatā

madhor vanaṁ bhṛtya-didṛkṣayā gataḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued; te-the demigods; evam-thus; utsanna-bhayāḥ-being freed from all fears; urukrame-unto the Supreme Personality of Godhead, whose actions are uncommon; kṛta-avanāmāḥ-they offered their obeisances; prayayuḥ-they returned; tri-viṣṭapam-to their respective heavenly planets; sahasra-śīrṣā api-also the Personality of Godhead known as Sahasraśīrṣā; tataḥ-from there; garutmatā-getting up on the back of Garuḍa; madhoḥ vanam-the forest known as Madhuvana; bhṛtya-servant; didṛkṣayā-wishing to see him; gataḥ-went.

The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances, they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraśīrṣā incarnation, got on the back of Garuḍa, who carried Him to the Madhuvana Forest to see His servant Dhruva.

The word sahasraśīrṣā refers to the Personality of Godhead known as Garbhodakaśāyī Viṣṇu. Although the Lord appeared as Kṣīrodakaśāyī Viṣṇu, He has been described here as Sahasraśīrṣā Viṣṇu because He is nondifferent from Garbhodakaśāyī Viṣṇu. According to Śrīla Sanātana Gosvāmī in his Bhāgavatāmṛta, the Sahasraśīrṣā Personality of Godhead who appeared at that time was the incarnation known as Pṛśnigarbha. He created the planet known as Dhruvaloka for the habitation of Dhruva Mahārāja.

TEXT 2

sa vai dhiyā yoga-vipāka-tīvrayā

hṛt-padma-kośe sphuritaṁ taḍit-prabham

tirohitaṁ sahasaivopalakṣya

bahiḥ-sthitaṁ tad-avasthaṁ dadarśa

SYNONYMS

saḥ-Dhruva Mahārāja; vai-also; dhiyā-by meditation; yoga-vipāka-tīvrayā-on account of mature realization of the yogic process; hṛt-the heart; padma-kośe-on the lotus of; sphuritam-manifested; taḍit-prabham-brilliant like lightning; tirohitam-having disappeared; sahasā-all of a sudden; eva-also; upalakṣya-by observing; bahiḥ-sthitam-externally situated; tat-avastham-in the same posture; dadarśa-was able to see.

The form of the Lord, which was brilliant like lightning and in which Dhruva Mahārāja, in his mature yogic process, was fully absorbed in meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his meditation broke. But as soon as he opened his eyes he saw the Supreme Personality of Godhead personally present, just as he had been seeing the Lord in his heart.

Because of his mature position in yogic meditation, Dhruva Mahārāja was constantly observing the form of the Personality of Godhead within his heart, but all of a sudden, when the Supreme Personality disappeared from his heart, he thought that he had lost Him. Dhruva Mahārāja was perturbed, but upon opening his eyes and breaking his meditation he saw the same form of the Lord before him. In the Brahma-saṁhitā (5.38) it is said, premāñjana-cchurita-bhakti-vilocanena: a saintly person who has developed love of Godhead by devotional service always sees the Lord's transcendental form of Śyāmasundara. This Śyāmasundara form of the Lord within the heart of a devotee is not imaginary. When a devotee becomes mature in his prosecution of devotional service, he sees face to face the same Śyāmasundara he has thought of during the entire course of his devotional service. Since the Supreme Lord is absolute, the form within the heart of a devotee, the form in the temple and the original form in Vaikuṇṭha, Vṛndāvana-dhāma, are all the same; they are nondifferent from one another.

TEXT 3

tad-darśanenāgata-sādhvasaḥ kṣitāv

avandatāṅgaṁ vinamayya daṇḍavat

dṛgbhyāṁ prapaśyan prapibann ivārbhakaś

cumbann ivāsyena bhujair ivāśliṣan

SYNONYMS

tat-darśanena-after seeing the Lord; āgata-sādhvasaḥ-Dhruva Mahārāja, being greatly confused; kṣitau-on the ground; avandata-offered obeisances; aṅgam-his body; vinamayya-prostrating; daṇḍavat-just like a rod; dṛgbhyām-with his eyes; prapaśyan-looking upon; prapiban-drinking; iva-like; arbhakaḥ-the boy; cumban-kissing; iva-like; āsyena-with his mouth; bhujaiḥ-with his arms; iva-like; āśliṣan-embracing.

When Dhruva Mahārāja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahārāja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms.

Naturally, when Dhruva Mahārāja personally saw the Supreme Personality of Godhead face to face, he was very much agitated in awe and respect, and it appeared as if he were drinking the entire body of the Lord with his eyes. The devotee's love for the Supreme Personality of Godhead is so intense that he wants to kiss the lotus feet of the Lord constantly, and he wants to touch the tips of the toes of the Lord and constantly embrace His lotus feet. All these features of Dhruva Mahārāja's bodily expression indicate that upon seeing the Lord face to face he developed the eight kinds of transcendental ecstasy in his body.

TEXT 4

sa taṁ vivakṣantam atad-vidaṁ harir

jñātvāsya sarvasya ca hṛdy avasthitaḥ

kṛtāñjaliṁ brahmamayena kambunā

pasparśa bālaṁ kṛpayā kapole

SYNONYMS

saḥ-the Supreme Personality of Godhead; tam-Dhruva Mahārāja; vivakṣantam-wanting to offer prayers describing His qualities; a-tat-vidam-not experienced at that; hariḥ-the Personality of Godhead; jñātvā-having understood; asya-of Dhruva Mahārāja; sarvasya-of everyone; ca-and; hṛdi-in the heart; avasthitaḥ-being situated; kṛta-añjalim-situated with folded hands; brahma-mayena-just consistent with the words of the Vedic hymns; kambunā-with His conchshell; pasparśa-touched; bālam-the boy; kṛpayā-out of causeless mercy; kapole-on the forehead.

Although Dhruva Mahārāja was a small boy, he wanted to offer prayers to the Supreme Personality of Godhead in suitable language. But because he was inexperienced, he could not adjust himself immediately. The Supreme Personality of Godhead, being situated in everyone's heart, could understand Dhruva Mahārāja's awkward position. Out of His causeless mercy He touched His conchshell to the forehead of Dhruva Mahārāja, who stood before Him with folded hands.

Every devotee wants to chant the transcendental qualities of the Lord. Devotees are always interested in hearing about the Lord's transcendental qualities, and they are always eager to glorify these qualities, but sometimes they feel inconvenienced by humbleness. The Personality of Godhead, being situated in everyone's heart, specifically gives a devotee intelligence to describe Him. It is therefore understood that when a devotee writes or speaks about the Supreme Personality of Godhead, his words are dictated by the Lord from within. This is confirmed in Bhagavad-gītā, Tenth Chapter: to those who constantly engage in the transcendental loving service of the Lord, the Lord, from within, dictates what to do next in order to serve Him. When Dhruva Mahārāja felt hesitant, not knowing how to describe the Lord for want of sufficient experience, the Lord, out of His causeless mercy, touched His conchshell to Dhruva's forehead, and he was transcendentally inspired. This transcendental inspiration is called brahma-maya because when one is thus inspired, the sound he produces exactly corresponds to the sound vibration of the Vedas. This is not the ordinary sound vibration of this material world. Therefore the sound vibration of the Hare Kṛṣṇa mantra, although presented in the ordinary alphabet, should not be taken as mundane or material.

TEXT 5

sa vai tadaiva pratipāditāṁ giraṁ

daivīṁ parijñāta-parātma-nirṇayaḥ

taṁ bhakti-bhāvo 'bhyagṛṇād asatvaraṁ

pariśrutoru-śravasaṁ dhruva-kṣitiḥ

SYNONYMS

saḥ-Dhruva Mahārāja; vai-certainly; tadā-at that time; eva-just; pratipāditām-having attained; giram-speech; daivīm-transcendental; parijñāta-understood; para-ātma-of the Supreme Soul; nirṇayaḥ-the conclusion; tam-to the Lord; bhakti-bhāvaḥ-situated in devotional service; abhyagṛṇāt-offered prayers; asatvaram-without any hasty conclusion; pariśruta-widely known; uru-śravasam-whose fame; dhruva-kṣitiḥ-Dhruva, whose planet would not be annihilated.

At that time Dhruva Mahārāja became perfectly aware of the Vedic conclusion and understood the Absolute Truth and His relationship with all living entities. In accordance with the line of devotional service to the Supreme Lord, whose fame is widespread, Dhruva, who in the future would receive a planet which would never be annihilated, even during the time of dissolution, offered his deliberate and conclusive prayers.

There are many important items to be considered in this verse. First of all, the relationship between the Absolute Truth and the relative material and spiritual energies is here understood by a student who has complete knowledge of the Vedic literature. Dhruva Mahārāja never went to any school or academic teacher to learn the Vedic conclusion, but because of his devotional service to the Lord, as soon as the Lord appeared and touched his forehead with His conchshell, automatically the entire Vedic conclusion was revealed to him. That is the process of understanding Vedic literature. One cannot understand it simply by academic learning. The Vedas indicate that only to one who has unflinching faith in the Supreme Lord as well as in the spiritual master is the Vedic conclusion revealed.

The example of Dhruva Mahārāja is that he engaged himself in devotional service to the Lord according to the order of his spiritual master, Nārada Muni. As a result of his rendering such devotional service with great determination and austerity, the Personality of Godhead personally manifested Himself before him. Dhruva was only a child. He wanted to offer nice prayers to the Lord, but because he lacked sufficient knowledge, he hesitated; but by the mercy of the Lord, as soon as the Lord's conchshell touched his forehead, he became completely aware of the Vedic conclusion. That conclusion is based on proper understanding of the difference between jīva and Paramātmā, the individual soul and the Supersoul. The individual soul is forever a servant of the Supersoul, and therefore his relationship with the Supersoul is to offer service. That is called bhakti-yoga, or bhakti-bhāva. Dhruva Mahārāja offered his prayers to the Lord not in the way of the impersonalist philosophers, but as a devotee. Therefore, it is clearly said here, bhakti-bhāva. The only prayers worth offering are those offered to the Supreme Personality of Godhead, whose reputation is spread far and wide. Dhruva Mahārāja wanted to have the kingdom of his father, but his father refused even to allow him to get on his lap. In order to fulfill his desire, the Lord had already created a planet known as the polestar, Dhruvaloka, which was never to be annihilated even at the time of the dissolution of the universe. Dhruva Mahārāja attained this perfection not by acting hastily, but by patiently executing the order of his spiritual master, and therefore he became so successful that he saw the Lord face to face. Now he was further enabled, by the causeless mercy of the Lord, to offer fitting prayers to the Lord. To glorify or offer prayers unto the Supreme, one needs the Lord's mercy. One cannot write to glorify the Lord unless one is endowed with His causeless mercy.

TEXT 6

dhruva uvāca

yo 'ntaḥ praviśya mama vācam imāṁ prasuptāṁ

sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā

anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn

prāṇān namo bhagavate puruṣāya tubhyam

SYNONYMS

dhruvaḥ uvāca-Dhruva Mahārāja said; yaḥ-the Supreme Lord who; antaḥ-within; praviśya-entering; mama-my; vācam-words; imām-all these; prasuptām-which are all inactive or dead; sañjīvayati-rejuvenates; akhila-universal; śakti-energy; dharaḥ-possessing; sva-dhāmnā-by His internal potency; anyān ca-other limbs also; hasta-like hands; caraṇa-legs; śravaṇa-ears; tvak-skin; ādīn-and so on; prāṇān-life force; namaḥ-let me offer my obeisances; bhagavate-unto the Supreme Personality of Godhead; puruṣāya-the Supreme Person; tubhyam-unto You.

Dhruva Mahārāja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses-my hands, legs, ears, touch sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You.

Dhruva Mahārāja could understand very easily the difference between his condition before and after attaining spiritual realization and seeing the Supreme Personality of Godhead face to face. He could understand that his life force and activities had been sleeping. Unless one comes to the spiritual platform, his bodily limbs, mind and other facilities within the body are understood to be sleeping. Unless one is spiritually situated, all his activities are taken as a dead man's activities or ghostly activities. Śrīla Bhaktivinoda Ṭhākura has composed a song in which he addresses himself: "O living entity, get up! How long shall you sleep on the lap of māyā? Now you have the opportunity of possessing a human form of body; now try to get up and realize yourself." The Vedas also declare, "Get up! Get up! You have the opportunity, the boon of the human form of life-now realize yourself." These are the Vedic injunctions.

Dhruva Mahārāja actually experienced that upon enlightenment of his senses on the spiritual platform he could understand the essence of Vedic instruction-that the Supreme Godhead is the Supreme Person; He is not impersonal. Dhruva Mahārāja could immediately understand this fact. He was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion. A mundane person cannot offer any prayer or glorify the Supreme Personality of Godhead, because he has no realization of the Vedic conclusion.

When Dhruva Mahārāja, therefore, found this difference within himself, he could immediately understand that it was because of the causeless mercy of the Lord. He offered obeisances to the Lord with great respect and reverence, completely understanding that the Lord's favor was upon him. This spiritual enlivenment of Dhruva Mahārāja's senses and mind was due to the action of the internal potency of the Lord. In this verse, therefore, the word sva-dhāmnā means "by spiritual energy." Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, Hare. This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. When a person places himself at the disposal or order of the Supreme Lord, that is called sevonmukha; at that time the spiritual energy gradually reveals the Lord to him.

Without revelation by the spiritual energy, one is unable to offer prayers glorifying the Lord. Any amount of philosophical speculation or poetic expression by mundane persons is still considered to be the action and reaction of the material energy. When one is actually enlivened by the spiritual energy, all his senses become purified, and he engages only in the service of the Lord. At that time his hands, legs, ears, tongue, mind, genitals-everything-engage in the service of the Lord. Such an enlightened devotee no longer has any material activities, nor has he any interest in being materially engaged. This process of purifying the senses and engaging them in the service of the Lord is known as bhakti, or devotional service. In the beginning, the senses are engaged by the direction of the spiritual master and śāstra, and after realization, when the same senses are purified, the engagement continues. The difference is that in the beginning the senses are engaged in a mechanical way, but after realization they are engaged in spiritual understanding.

TEXT 7

ekas tvam eva bhagavann idam ātma-śaktyā

māyākhyayoru-guṇayā mahad-ādy-aśeṣam

sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu

nāneva dāruṣu vibhāvasuvad vibhāsi

SYNONYMS

ekaḥ-one; tvam-you; eva-certainly; bhagavan-O my Lord; idam-this material world; ātma-śaktyā-by Your own potency; māyā-ākhyayā-of the name māyā; uru-greatly powerful; guṇayā-consisting of the modes of nature; mahat-ādi-the mahat-tattva, etc.; aśeṣam-unlimited; sṛṣṭvā-after creating; anuviśya-then after entering; puruṣaḥ-the Supersoul; tat-of māyā; asat-guṇeṣu-into the temporarily manifested qualities; nānā-variously; iva-as if; dāruṣu-into pieces of wood; vibhāvasu-vat-just like fire; vibhāsi-You appear.

My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.

Dhruva Mahārāja realized that the Supreme Absolute Truth, the Personality of Godhead, acts through His different energies, not that He becomes void or impersonal and thus becomes all-pervading. The Māyāvādī philosopher thinks that the Absolute Truth, being spread throughout the cosmic manifestation, has no personal form. But here Dhruva Mahārāja, upon realization of the Vedic conclusion, says, "You are spread all over the cosmic manifestation by Your energy." This energy is basically spiritual, but because it acts in the material world temporarily, it is called māyā, or illusory energy. In other words, for everyone but the devotees the Lord's energy acts as external energy. Dhruva Mahārāja could understand this fact very nicely, and he could understand also that the energy and the energetic are one and the same. The energy cannot be separated from the energetic.

The identity of the Supreme Personality of Godhead in the feature of Paramātmā, or Supersoul, is admitted herein. His original, spiritual energy enlivens the material energy, and thus the dead body appears to have life force. Voidist philosophers think that under certain material conditions the symptoms of life occur in the material body, but the fact is that the material body cannot act on its own. Even a machine needs separate energy (electricity, steam, etc.). It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, viṣṇu-śaktiḥ parā proktā [Cc. Madhya 6.154]. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between māyā and sva-dhāma-for devotees the sva-dhāma acts, whereas in the case of nondevotees the māyā energy acts.

TEXT 8

tvad-dattayā vayunayedam acaṣṭa viśvaṁ

supta-prabuddha iva nātha bhavat-prapannaḥ

tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ

vismaryate kṛta-vidā katham ārta-bandho

SYNONYMS

tvat-dattayā-given by You; vayunayā-by knowledge; idam-this; acaṣṭa-could see; viśvam-whole universe; supta-prabuddhaḥ-a man rising from sleep; iva-like; nātha-O my Lord; bhavat-prapannaḥ-Lord Brahmā, who is surrendered unto You; tasya-his; āpavargya-of persons desiring liberation; śaraṇam-the shelter; tava-Your; pāda-mūlam-lotus feet; vismaryate-can be forgotten; kṛta-vidā-by a learned person; katham-how; ārta-bandho-O friend of the distressed.

O my master, Lord Brahmā is fully surrendered unto You. In the beginning You gave him knowledge, and thus he could see and understand the entire universe, just as a person awakens from sleep and visualizes his immediate duties. You are the only shelter of all persons who desire liberation, and You are the friend of all who are distressed. How, therefore, can a learned person who has perfect knowledge ever forget You?

The Supreme Personality of Godhead cannot be forgotten even for a moment by His surrendered devotees. The devotee understands that the Lord's causeless mercy is beyond his estimation; he cannot know how much he is benefited by the grace of the Lord. The more a devotee engages himself in the devotional service of the Lord, the more encouragement is supplied by the energy of the Lord. In the Bhagavad-gītā the Lord says that to those who are constantly engaged in devotional service with love and affection, the Supreme Personality of Godhead gives intelligence from within, and thus they may make further progress. Being so encouraged, the devotee can never forget, at any moment, the Personality of Godhead. He always feels obliged to Him for having achieved increased power in devotional service by His grace. Saintly persons like Sanaka, Sanātana and Lord Brahmā were able to see the entire universe, by the mercy of the Lord, through knowledge of the Lord. The example is given that a person may apparently abstain from sleep all day, but as long as he is not spiritually enlightened he is actually sleeping. He may sleep at night and perform his duties in the daytime, but as long as he does not come to the platform of working in spiritual enlightenment he is considered to be always sleeping. A devotee, therefore, never forgets the benefit derived from the Lord.

The Lord is addressed here as ārta-bandhu, which means "friend of the distressed." As stated in Bhagavad-gītā, after many, many births of executing severe austerities in search of knowledge, one comes to the point of real knowledge and becomes wise when one surrenders unto the Supreme Personality of Godhead. The Māyāvādī philosopher, who does not surrender unto the Supreme Person, is understood to be lacking in real knowledge. The devotee in perfect knowledge cannot forget his obligation to the Lord at any moment.

TEXT 9

nūnaṁ vimuṣṭa-matayas tava māyayā te

ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ

arcanti kalpaka-taruṁ kuṇapopabhogyam

icchanti yat sparśajaṁ niraye 'pi nṝṇām

SYNONYMS

nūnam-certainly; vimuṣṭa-matayaḥ-those who have lost their right intelligence; tava-Your; māyayā-by the influence of the illusory energy; te-they; ye-who; tvām-You; bhava-from birth; apyaya-and death; vimokṣaṇam-the cause of liberation; anya-hetoḥ-for other purposes; arcanti-worship; kalpaka-tarum-who are like the desire tree; kuṇapa-of this dead body; upabhogyam-sense gratification; icchanti-they desire; yat-that which; sparśa-jam-derived by touch sensation; niraye-in hell; api-even; nṝṇām-for persons.

Persons who worship You simply for the sense gratification of this bag of skin are certainly influenced by Your illusory energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in hellish conditions.

Dhruva Mahārāja repented because he had come to the Lord to render devotional service for material profit. He here condemns his attitude. Only due to gross lack of knowledge does one worship the Lord for material profit or for sense gratification. The Lord is like a desire tree. Anyone can have whatever he desires from the Lord, but people in general do not know what kind of benediction they should ask from Him. Happiness derived from the touch of skin, or sensuous happiness, is present in the life of hogs and dogs. Such happiness is very insignificant. If a devotee worships the Lord for such insignificant happiness, he must be considered devoid of all knowledge.

TEXT 10

yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-

dhyānād bhavaj-jana-kathā-śravaṇena vā syāt

sā brahmaṇi sva-mahimany api nātha mā bhūt

kiṁ tv antakāsi-lulitāt patatāṁ vimānāt

SYNONYMS

yā-that which; nirvṛtiḥ-bliss; tanu-bhṛtām-of the embodied; tava-Your; pāda-padma-lotus feet; dhyānāt-from meditating upon; bhavat-jana-from Your intimate devotees; kathā-topics; śravaṇena-by hearing; vā-or; syāt-comes into being; sā-that bliss; brahmaṇi-in the impersonal Brahman; sva-mahimani-Your own magnificence; api-even; nātha-O Lord; mā-never; bhūt-exists; kim-what to speak of; tu-then; antaka-asi-by the sword of death; lulitāt-being destroyed; patatām-of those who fall down; vimānāt-from their airplanes.

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmānanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmānanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.

The transcendental bliss derived from devotional service, primarily from śravaṇaṁ kīrtanam, hearing and chanting, cannot be compared to the happiness derived by karmīs by elevating themselves to the heavenly planets or by jñānīs or yogīs, who enjoy oneness with the supreme impersonal Brahman. Yogīs generally meditate upon the transcendental form of Viṣṇu, but devotees not only meditate upon Him but actually engage in the direct service of the Lord. In the previous verse we find the phrase bhavāpyaya, which refers to birth and death. The Lord can give relief from the chain of birth and death. It is a misunderstanding to think, as do the monists, that when one gets relief from the process of birth and death he merges into the Supreme Brahman. Here it is clearly said that the transcendental bliss derived from śravaṇaṁ kīrtanam by pure devotees cannot be compared to brahmānanda, or the impersonal conception of transcendental bliss derived by merging into the Absolute.

The position of karmīs is still more degraded. Their aim is to elevate themselves to the higher planetary systems. It is said, yānti deva-vratā devān: persons who worship the demigods are elevated to the heavenly planets (Bg. 9.25). But elsewhere in Bhagavad-gītā (9.21) we find, kṣīṇe puṇye martya-lokaṁ viśanti: those who are elevated to the higher planetary systems must come down again as soon as the results of their pious activities are exhausted. They are like the modern astronauts who go to the moon; as soon as their fuel is used up, they are obliged to come back down to this earth. As the modern astronauts who go to the moon or other heavenly planets by force of jet propulsion have to come down again after exhausting their fuel, so also do those who are elevated to the heavenly planets by force of yajñas and pious activities. Antakāsi-lulitāt: by the sword of time one is cut from his exalted position within this material world, and he comes down again. Dhruva Mahārāja appreciated that the results of devotional service are far more valuable than merging into the Absolute or being elevated to the heavenly planets. The words patatāṁ vimānāt are very significant. Vimāna means "airplane." Those who are elevated to the heavenly planets are like airplanes, which drop when they run out of fuel.

TEXT 11

bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo

bhūyād ananta mahatām amalāśayānām

yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ

neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ

SYNONYMS

bhaktim-devotional service; muhuḥ-constantly; pravahatām-of those who perform; tvayi-unto You; me-my; prasaṅgaḥ-intimate association; bhūyāt-may it become; ananta-O unlimited; mahatām-of the great devotees; amala-āśayānām-whose hearts are freed from material contamination; yena-by which; añjasā-easily; ulbaṇam-terrible; uru-great; vyasanam-full of dangers; bhava-abdhim-the ocean of material existence; neṣye-I shall cross; bhavat-Your; guṇa-transcendental qualities; kathā-pastimes; amṛta-nectar, eternal; pāna-by drinking; mattaḥ-mad.

Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.

The significant point in Dhruva Mahārāja's statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees. We have therefore established the International Society for Krishna Consciousness. Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Kṛṣṇa consciousness is living in a great hallucination, for this is not possible. From this statement by Dhruva Mahārāja it is clear that unless one is associated with devotees, his devotional service does not mature; it does not become distinct from material activities. The Lord says, satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ (Bhāg. 3.25.25). Only in the association of pure devotees can the words of Lord Kṛṣṇa be fully potent and relishable to the heart and ear. Dhruva Mahārāja explicitly wanted the association of devotees. That association in devotional activities is just like the waves of an incessantly flowing river. In our Krishna Consciousness Society we have full engagement twenty-four hours a day. Every moment of our time is always busily engaged in the service of the Lord. This is called the incessant flow of devotional service.

A Māyāvādī philosopher may question us, "You may be very happy in the association of devotees, but what is your plan for crossing the ocean of material existence?" Dhruva Mahārāja's answer is that it is not very difficult. He clearly says that this ocean can be crossed very easily if one simply becomes mad to hear the glories of the Lord. Bhavad-guṇa-kathā: for anyone who persistently engages in hearing the topics of the Lord from Śrīmad Bhagavad-gītā, Śrīmad-Bhāgavatam and Caitanya-caritāmṛta and who is actually addicted to this process, just as one becomes addicted to intoxicants, it is very easy to cross the nescience of material existence. The ocean of material nescience is compared to a blazing fire, but to a devotee this blazing fire is insignificant because he is completely absorbed in devotional service. Although the material world is blazing fire, to a devotee it appears full of pleasure (viśvaṁ pūrṇa-sukhāyate).

The purport of this statement by Dhruva Mahārāja is that devotional service in the association of devotees is the cause of the development of further devotional service. By devotional service only is one elevated to the transcendental planet Goloka Vṛndāvana, and there also there is only devotional service, for the activities of devotional service both in this world and in the spiritual world are one and the same. Devotional service does not change. The example of a mango can be given here. If one gets an unripe mango, it is still a mango, and when it is ripe it remains the same mango, but it has become more tasteful and relishable. Similarly, there is devotional service performed according to the direction of the spiritual master and the injunctions and regulative principles of śāstra, and there is devotional service in the spiritual world, rendered directly in association with the Supreme Personality of Godhead. But they are both the same. There is no change. The difference is that one stage is unripe and the other is ripe and more relishable. It is possible to mature in devotional service only in the association of devotees.

TEXT 12

te na smaranty atitarāṁ priyam īśa martyaṁ

ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ

ye tv abja-nābha bhavadīya-padāravinda-

saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ

SYNONYMS

te-they; na-never; smaranti-remember; atitarām-highly; priyam-dear; īśa-O Lord; martyam-material body; ye-they who; ca-also; anu-in relationship with; adaḥ-that; suta-sons; suhṛt-friends; gṛha-home; vitta-wealth; dārāḥ-and wife; ye-those who; tu-then; abja-nābha-O Lord who have a lotus navel; bhavadīya-of Your; pada-aravinda-lotus feet; saugandhya-the fragrance; lubdha-have achieved; hṛdayeṣu-with devotees whose hearts; kṛta-prasaṅgāḥ-have association.

O Lord who have a lotus navel, if a person happens to associate with a devotee whose heart always hankers after Your lotus feet, seeking always their fragrance, he is never attached to the material body or, in a bodily relationship, to offspring, friends, home, wealth and wife, which are very, very dear to materialistic persons. Indeed, he does not care for them.

A special advantage in devotional service is that devotees not only enjoy the transcendental pastimes of the Lord by hearing and chanting and glorifying them, but also are not very much attached to their bodies, unlike the yogīs, who are too attached to the body and who think that by performing bodily gymnastic exercises they will advance in spiritual consciousness. Yogīs are generally not very much interested in devotional service; they want to regulate the breathing process. This is simply a bodily concern. Here Dhruva Mahārāja plainly says that a devotee has no more bodily interest. He knows that he is not the body. From the very beginning, therefore, without wasting time in bodily exercises, a devotee searches out a pure devotee and simply by his association becomes more advanced in spiritual consciousness than any yogī. Because a devotee knows that he is not the body, he is never affected by bodily happiness or distress. He is not interested in bodily relationships with wife, children, home, bank balance, etc., or in the distress and happiness which come from these things. This is the special advantage of being a devotee. This status of life is possible only when a person is interested in associating with a pure devotee, who always enjoys the fragrance of the lotus feet of the Lord.

TEXT 13

tiryaṅ-naga-dvija-sarīsṛpa-deva-daitya-

martyādibhiḥ paricitaṁ sad-asad-viśeṣam

rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ

nātaḥ paraṁ parama vedmi na yatra vādaḥ

SYNONYMS

tiryak-by animals; naga-trees; dvija-birds; sarīsṛpa-reptiles; deva-demigods; daitya-demons; martya-ādibhiḥ-by men, etc.; paricitam-pervaded; sat-asat-viśeṣam-with varieties manifest and unmanifest; rūpam-form; sthaviṣṭham-gross universal; aja-O Unborn; te-Your; mahat-ādi-caused by the total material energy, etc.; anekam-various causes; na-not; ataḥ-from this; param-transcendental; parama-O Supreme; vedmi-I know; na-not; yatra-where; vādaḥ-various arguments.

My dear Lord, O Supreme Unborn, I know that the different varieties of living entities, such as animals, trees, birds, reptiles, demigods and human beings, are spread throughout the universe, which is caused by the total material energy, and I know that they are sometimes manifest and sometimes unmanifest; but I have never experienced the supreme form I behold as I see You now. Now all kinds of methods of theorizing have come to an end.

In the Bhagavad-gītā the Lord says that He has spread Himself throughout the universe, but although everything is resting upon Him, He is aloof. The same concept is expressed here by Dhruva Mahārāja. He states that before seeing the transcendental form of the Lord, he had experienced only the varieties of material forms, which are counted at one engages in the devotional service of the Lord, it is impossible to understand the ultimate form of the Lord. This is also confirmed in the Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti: factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service.

Dhruva Mahārāja here compares his previous state of understanding with the perfection of understanding in the presence of the Supreme Lord. The position of a living entity is to render service; unless he comes to the stage of appreciating the Supreme Personality of Godhead, he engages in the service of the various forms of trees, reptiles, animals, Men, demigods, etc. One can experience that one man engages in the service of a dog, another serves plants and creepers, another the demigods, and another humanity, or his boss in the office-but no one is engaged in the service of Kṛṣṇa. Aside from common men, even men who are elevated in terms of spiritual understanding are at the utmost engaged in the service of the virāṭ-rūpa, or, unable to understand the ultimate form of the Lord, they worship voidism by meditation. Dhruva Mahārāja, however, had been blessed by the Supreme Lord. When the Lord touched His conchshell to Dhruva's forehead, real knowledge was revealed from within, and Dhruva could understand the Lord's transcendental form. Dhruva Mahārāja here admits that not only was he ignorant, but by years he was only a child. It would not have been possible for an ignorant child to appreciate the supreme form of the Lord had he not been blessed by the Lord, who had touched His conchshell to Dhruva's forehead.

TEXT 14

kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan

śete pumān sva-dṛg ananta-sakhas tad-aṅke

yan-nābhi-sindhu-ruha-kāñcana-loka-padma-

garbhe dyumān bhagavate praṇato 'smi tasmai

SYNONYMS

kalpa-ante-at the end of the millennium; etat-this universe; akhilam-all; jaṭhareṇa-within the belly; gṛhṇan-withdrawing; śete-lies down; pumān-the Supreme Person; sva-dṛk-looking upon Himself; ananta-the unlimited being Śeṣa; sakhaḥ-accompanied by; tat-aṅke-on His lap; yat-from whose; nābhi-navel; sindhu-ocean; ruha-sprouted; kāñcana-golden; loka-planet; padma-of the lotus; garbhe-on the whorl; dyumān-Lord Brahmā; bhagavate-unto the Supreme Personality of Godhead; praṇataḥ-offering obeisances; asmi-I am; tasmai-unto Him.

My dear Lord, at the end of each millennium the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu dissolves everything manifested within the universe into His belly. He lies down on the lap of Śeṣa Nāga, from His navel sprouts a golden lotus flower on a stem, and on that lotus Lord Brahmā is created. I can understand that You are the same Supreme Godhead. I therefore offer my respectful obeisances unto You.

Dhruva Mahārāja's understanding of the Supreme Personality of Godhead is complete. In the Vedas it is said, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati: knowledge received through the transcendental, causeless mercy of the Lord is so perfect that by that knowledge the devotee becomes acquainted with all the different manifestations of the Lord. Lord Kṣīrodakaśāyī Viṣṇu was present before Dhruva Mahārāja, who could also understand the Lord's two other forms, namely Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī (Mahā) Viṣṇu. Regarding Mahā-Viṣṇu, it is stated in the Brahma-saṁhitā (5.48):

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

At the end of each and every millennium, when all the material worlds are dissolved, everything enters the body of Garbhodakaśāyī Viṣṇu, who is lying on the lap of Śeṣa Nāga, another form of the Lord.

Those who are not devotees cannot understand the different forms of Viṣṇu and their positions in regard to the creation. Sometimes the atheists argue, "How can a flower stem sprout from the navel of Garbhodakaśāyī Viṣṇu?" They consider all the statements of the śāstras to be stories. As a result of their inexperience in the Absolute Truth and their reluctance to accept authority, they become more and more atheistic; they cannot understand the Supreme Personality of Godhead. But a devotee like Dhruva Mahārāja, by the grace of the Lord, knows all the manifestations of the Lord and their different positions. It is said that anyone who has even a little of the Lord's grace can understand His glories; others may go on speculating on the Absolute Truth, but they will always be unable to understand the Lord. In other words, unless one comes in contact with a devotee it is not possible to understand the transcendental form or the spiritual world and its transcendental activities.

TEXT 15

tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā

kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ

yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā

draṣṭā sthitāv adhimakho vyatirikta āsse

SYNONYMS

tvam-You; nitya-eternally; mukta-liberated; pariśuddha-uncontaminated; vibuddhaḥ-full of knowledge; ātmā-the Supreme Soul; kūṭa-sthaḥ-changeless; ādi-original; puruṣaḥ-person; bhagavān-the Lord, full with six opulences; tri-adhīśaḥ-master of the three modes; yat-whence; buddhi-of intellectual activities; avasthitim-all stages; akhaṇḍitayā-unbroken; sva-dṛṣṭyā-by transcendental vision; draṣṭā-You witness; sthitau-for maintaining (the universe); adhimakhaḥ-enjoyer of the results of all sacrifices; vyatiriktaḥ-differently; āsse-You are situated.

My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. As Lord Viṣṇu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.

An atheistic argument against the supremacy of the Supreme Personality of Godhead states that if God, the Supreme Person, appears and disappears and sleeps and awakens, then what is the difference between God and the living entity? Dhruva Mahārāja is carefully distinguishing the existence of the Supreme Personality of Godhead from that of the living entities. He points out the following differences. The Lord is eternally liberated. Whenever He appears, even within this material world, He is never entangled by the three modes of material nature. He is known, therefore, as try-adhīśa, the master of the three modes of material nature. In Bhagavad-gītā (7.14) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the living entities are all entangled in the three modes of material nature. The external energy of the Lord is very strong, but the Lord, as the master of the three modes of material nature, is ever liberated from the action and reaction of those modes. He, therefore, is uncontaminated, as stated in the Īśopaniṣad. The contamination of the material world does not affect the Supreme Godhead. Kṛṣṇa therefore says in the Bhagavad-gītā that those who are rascals and fools think of Him as an ordinary human being, not knowing His paraṁ bhāvam. paraṁ bhāvam refers to His being always transcendentally situated. Material contamination cannot affect Him.

Another difference between the Lord and the living entity is that a living entity is always in darkness. Even though he may be situated in the mode of goodness, there are still so many things which are unknown to him. But it is not the same for the Supreme Personality of Godhead. He knows past, present and future and everything that is happening in everyone's heart. Bhagavad-gītā confirms this (vedāhaṁ samatītāni). The Lord is not part of the soul-He is the unchangeable Supreme Soul, and the living entities are His parts and parcels. The living entity is forced to appear in this material world under the direction of daiva-māyā, but when the Lord appears, He comes by His own internal potency, ātma-māyā. Besides that, a living entity is within the time of past, present and future. His life has a beginning, a birth, and in the conditioned state his life ends with death. But the Lord is ādi-puruṣa, the original person. In the Brahma-saṁhitā Lord Brahmā offers his respect to the ādi-puruṣa, Govinda, the original person, who has no beginning, whereas the creation of this material world has a beginning. The Vedānta says, janmādy asya yataḥ; [SB 1.1.1] everything is born from the Supreme, but the Supreme has no birth. He has all the six opulences in full and beyond comparison, He is the master of material nature, His intelligence is not broken under any circumstances, and He stands aloof, although He is the maintainer of the whole creation. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), nityo nityānāṁ cetanaś cetanānām. The Lord is the supreme maintainer. Living entities are meant to serve Him by offering sacrifices, for He is the rightful enjoyer of the results of all sacrifices. Everyone, therefore, should engage himself in the devotional service of the Lord with his life, his riches, his intelligence and his words. This is the original, constitutional position of the living entities. One should never compare the sleeping of an ordinary living entity to the sleeping of the Supreme Personality of Godhead in the Causal Ocean. There is no stage at which the living entity can compare to the Supreme Person. The Māyāvādī philosophers, being unable to adjust to all this, come to the conclusion of impersonalism or voidism.

TEXT 16

yasmin viruddha-gatayo hy aniśaṁ patanti

vidyādayo vividha-śaktaya ānupūrvyāt

tad brahma viśva-bhavam ekam anantam ādyam

ānanda-mātram avikāram ahaṁ prapadye

SYNONYMS

yasmin-in whom; viruddha-gatayaḥ-of opposite character; hi-certainly; aniśam-always; patanti-are manifest; vidyā-ādayaḥ-knowledge and ignorance, etc.; vividha-various; śaktayaḥ-energies; ānupūrvyāt-continually; tat-that; brahma-Brahman; viśva-bhavam-the cause of material creation; ekam-one; anantam-unlimited; ādyam-original; ānanda-mātram-simply blissful; avikāram-changeless; aham-I; prapadye-offer my obeisances.

My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements-knowledge and ignorance. Your multienergies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You.

In the Brahma-saṁhitā it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda. In that unlimited effulgent aura of the Supreme Personality of Godhead there are innumerable universes with innumerable planets of different categories. Although the Supreme Person is the original cause of all causes, His impersonal effulgence, known as Brahman, is the immediate cause of the material manifestation. Dhruva Mahārāja, therefore, offered his respectful obeisances unto the impersonal feature of the Lord. One who realizes this impersonal feature can enjoy the unchangeable brahmānanda, described here as spiritual bliss.

Śrīla Viśvanātha Cakravartī Ṭhākura describes that this impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world. Such devotees are known as jñāna-miśra-bhaktas, or devotees whose devotional service is mixed with empiric knowledge. Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.

It is said that this impersonal Brahman is the distant realization of the Absolute Truth. Although apparently Brahman seems to be devoid of energy, factually it has different energies working under the headings of knowledge and ignorance. On account of these different energies, there is continually a manifestation of vidyā and avidyā. Vidyā and avidyā are very nicely described in Īśopaniṣad. It is said there that sometimes, due to avidyā, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal. But in fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal.

People in general, who are under the influence of avidyā-śakti, or māyā, have neither knowledge nor devotion. But when a person who is a little advanced and is therefore called a jñānī advances even more, he is in the category of a jñāna-miśra-bhakta, or a devotee whose love is mixed with empiric knowledge. When he is still further advanced, he can realize that the Absolute Truth is a person with multienergies. An advanced devotee can understand the Lord and His creative energy. As soon as one accepts the creative energy of the Absolute Truth, the six opulences of the Supreme Personality of Godhead are also understood. Devotees who are still further advanced, in full knowledge, can understand the transcendental pastimes of the Lord. Only on that platform can one fully enjoy transcendental bliss. An example is given in this connection by Viśvanātha Cakravartī Ṭhākura of a person proceeding towards a destination. As he approaches, he sees the destination from a distant place, just as we see a city from a distance. At that time he simply understands that the city is situated at a distance. When, however, he comes still nearer, he sees the domes and flags. But as soon as he enters the city, he sees various paths, gardens, lakes, and marketplaces with shops, and persons buying. He sees varieties of cinema houses, and he sees dancing and jubilation. When a person actually enters the city and personally sees the activities of the city, he becomes satisfied.

TEXT 17

satyāśiṣo hi bhagavaṁs tava pāda-padmam

āśīs tathānubhajataḥ puruṣārtha-mūrteḥ

apy evam arya bhagavān paripāti dīnān

vāśreva vatsakam anugraha-kātaro 'smān

SYNONYMS

satya-real; āśiṣaḥ-compared with other benedictions; hi-certainly; bhagavan-my Lord; tava-Your; pāda-padmam-lotus feet; āśīḥ-benediction; tathā-in that way; anubhajataḥ-for the devotees; puruṣa-artha-of the real goal of life; mūrteḥ-the personification; api-although; evam-thus; arya-O Lord; bhagavān-the Personality of Godhead; paripāti-maintains; dīnān-the poor in heart; vāśrā-a cow; iva-like; vatsakam-unto the calf; anugraha-to bestow mercy; kātaraḥ-eager; asmān-upon me.

My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack.

Dhruva Mahārāja was cognizant of the defective nature of his own devotional service. Pure devotional service is without material form and is not covered by mental speculation or fruitive activities. Pure devotional service is therefore called ahaitukī, unmotivated. Dhruva Mahārāja knew that he had come to worship the Lord in devotional service with a motive-to get the kingdom of his father. Such an adulterated devotee can never see the Supreme Personality of Godhead face to face. He therefore felt very grateful for the causeless mercy of the Lord. The Lord is so merciful that not only does He fulfill the desires of a devotee who is driven by ignorance and desires for material benefit, but He also gives such a devotee all protection, just as a cow gives milk to a newly born calf. In the Bhagavad-gītā it is said that the Lord gives intelligence to the constantly engaged devotee so that he may gradually approach the Lord without difficulty. A devotee must be very sincere in his devotional service; then, although there may be many things wrong on the devotee's part, Kṛṣṇa will guide him and gradually elevate him to the highest position of devotional service.

The Lord is addressed herein by Dhruva Mahārāja as puruṣārtha-mūrti, the ultimate goal of life. Generally puruṣārtha is taken to mean execution of a type of religious principle or worship of God in order to get material benediction. Prayers for material benediction are intended for satisfying the senses. And when one is frustrated and cannot fully satisfy the senses in spite of all endeavor, he desires liberation, or freedom from material existence. These activities are generally called puruṣārtha. But actually the ultimate goal is to understand the Supreme Personality of Godhead. This is called pañcama-puruṣārtha, the ultimate goal of life. Lord Caitanya therefore taught us not to ask from the Supreme Personality any benediction such as material wealth, popularity or a good wife. One should simply pray to the Lord to be constantly engaged in His transcendental loving service. Dhruva Mahārāja, being cognizant of his desire for material benefit, wanted protection from the Lord so that he might not be misled or deviated from the path of devotional service by material desires.

TEXT 18

maitreya uvāca

athābhiṣṭuta evaṁ vai

sat-saṅkalpena dhīmatā

bhṛtyānurakto bhagavān

pratinandyedam abravīt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; atha-then; abhiṣṭutaḥ-being worshiped; evam-thus; vai-certainly; sat-saṅkalpena-by Dhruva Mahārāja, who had only good desires in his heart; dhī-matā-because he was very intelligent; bhṛtya-anuraktaḥ-very favorably disposed towards devotees; bhagavān-the Supreme Personality of Godhead; pratinandya-having congratulated him; idam-this; abravīt-said.

The great sage Maitreya continued: My dear Vidura, when Dhruva Mahārāja, who had good intentions in his heart, finished his prayer, the Supreme Lord, the Personality of Godhead, who is very kind to His devotees and servants, congratulated him, speaking as follows.

TEXT 19

śrī-bhagavān uvāca

vedāhaṁ te vyavasitaṁ

hṛdi rājanya-bālaka

tat prayacchāmi bhadraṁ te

durāpam api suvrata

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; veda-know; aham-I; te-your; vyavasitam-determination; hṛdi-within the heart; rājanya-bālaka-O son of the King; tat-that; prayacchāmi-I shall give you; bhadram-all good fortune; te-unto you; durāpam-although it is very difficult to obtain; api-in spite of; su-vrata-one who has taken a pious vow.

The Personality of Godhead said: My dear Dhruva, son of the King, you have executed pious vows, and I also know the desire within your heart. Although your desire is very ambitious and very difficult to fulfill, I shall favor you with its fulfillment. All good fortune unto you.

The Lord is so merciful to His devotee that He immediately said to Dhruva Mahārāja, "Let there be all good fortune for you." The fact is that Dhruva Mahārāja was very much afraid in his mind, for he had aspired after material benefit in discharging his devotional service and this was hampering him from reaching the stage of love of God. In the Bhagavad-gītā (2.44) it is said, bhogaiśvarya-prasaktānām: those who are addicted to material pleasure cannot be attracted to devotional service. It was true that at heart Dhruva Mahārāja wanted a kingdom that would be far better than Brahmaloka. This was a natural desire for a kṣatriya. He was also only five years old, and in his childish way he desired to have a kingdom far greater than his father's, grandfather's or great-grandfather's. His father, Uttānapāda, was the son of Manu, and Manu was the son of Lord Brahmā. Dhruva wanted to excel all these great family members. The Lord knew Dhruva Mahārāja's childish ambition, but how was it possible to offer Dhruva a position more exalted than Lord Brahmā's?

The Lord assured Dhruva Mahārāja that Dhruva would not be bereft of the Lord's love. He encouraged Dhruva not to be worried that he childishly had material desires and at the same time had the pure aspiration to be a great devotee. Generally, the Lord does not award a pure devotee material opulence, even though he may desire it. But Dhruva Mahārāja's case was different. The Lord knew that he was such a great devotee that in spite of having material opulence he would never be deviated from love of God. This example illustrates that a highly qualified devotee can have the facility of material enjoyment and at the same time execute love of God. This, however, was a special case for Dhruva Mahārāja.

TEXTS 20–21

nānyair adhiṣṭhitaṁ bhadra

yad bhrājiṣṇu dhruva-kṣiti

yatra graharkṣa-tārāṇāṁ

jyotiṣāṁ cakram āhitam

meḍhyāṁ go-cakravat sthāsnu

parastāt kalpa-vāsinām

dharmo 'gniḥ kaśyapaḥ śukro

munayo ye vanaukasaḥ

caranti dakṣiṇī-kṛtya

bhramanto yat satārakāḥ

SYNONYMS

na-never; anyaiḥ-by others; adhiṣṭhitam-was ruled; bhadra-My good boy; yat-which; bhrājiṣṇu-brightly glowing; dhruva-kṣiti-the land known as Dhruvaloka; yatra-where; graha-planets; ṛkṣa-constellations; tārāṇām-and stars; jyotiṣām-by luminaries; cakram-encirclement; āhitam-is done; meḍhyām-around a central pole; go-of bulls; cakra-a multitude; vat-like; sthāsnu-stationary; parastāt-beyond; kalpa-a day of Brahmā (millennium); vāsinām-those who live; dharmaḥ-Dharma; agniḥ-Agni; kaśyapaḥ-Kaśyapa; śukraḥ-Śukra; munayaḥ-great sages; ye-all of them who; vana-okasaḥ-living in the forest; caranti-move; dakṣiṇī-kṛtya-keeping it to their right; bhramantaḥ-circumambulating; yat-which planet; satārakāḥ-with all the stars.

The Supreme Personality of Godhead continued: My dear Dhruva, I shall award you the glowing planet known as the polestar, which will continue to exist even after the dissolution at the end of the millennium. No one has ever ruled this planet, which is surrounded by all the solar systems, planets and stars. All the luminaries in the sky circumambulate this planet, just as bulls tread around a central pole for the purpose of crushing grains. Keeping the polestar to their right, all the stars inhabited by the great sages like Dharma, Agni, Kaśyapa and Śukra circumambulate this planet, which continues to exist even after the dissolution of all others.

Although the polestar existed before its occupation by Dhruva Mahārāja, it had no predominating deity. Dhruvaloka, our polestar, is the center for all other stars and solar systems, for all of them circle around Dhruvaloka just as a bull crushes grains by walking around and around a central pole. Dhruva wanted the best of all planets, and although it was a childish prayer, the Lord satisfied his demand. A small child may demand something from his father which his father has never given to anyone else, yet out of affection the father offers it to the child; similarly, this unique planet, Dhruvaloka, was offered to Mahārāja Dhruva. The specific significance of this planet is that until the entire universe is annihilated this planet will remain, even during the devastation which takes place during the night of Lord Brahmā. There are two kinds of dissolutions, one during the night of Lord Brahmā and one at the end of Lord Brahmā's life. At the end of Brahmā's life, selected personalities go back home, back to Godhead. Dhruva Mahārāja is one of them. The Lord assured Dhruva that he would exist beyond the partial dissolution of this universe. Thus at the end of the complete dissolution, Dhruva Mahārāja would go directly to Vaikuṇṭhaloka, to a spiritual planet in the spiritual sky. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this connection that Dhruvaloka is one of the lokas like Śvetadvīpa, Mathurā and Dvārakā. They are all eternal places in the kingdom of Godhead, which is described in the Bhagavad-gītā (tad dhāma paramam) and in the Vedas (oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ). The words parastāt kalpa-vāsinām, "transcendental to the planets inhabited after the dissolution," refer to the Vaikuṇṭha planets. In other words, Dhruva Mahārāja's promotion to the Vaikuṇṭhalokas was guaranteed by the Supreme Personality of Godhead.

TEXT 22

prasthite tu vanaṁ pitrā

dattvā gāṁ dharma-saṁśrayaḥ

ṣaṭ-triṁśad-varṣa-sāhasraṁ

rakṣitāvyāhatendriyaḥ

SYNONYMS

prasthite-after departure; tu-but; vanam-to the forest; pitrā-by your father; dattvā-awarding; gām-the whole world; dharma-saṁśrayaḥ-under the protection of piety; ṣaṭ-triṁśat-thirty-six; varṣa-years; sāhasram-one thousand; rakṣitā-you will rule; avyāhata-without decay; indriyaḥ-the power of the senses.

After your father goes to the forest and awards you the rule of his kingdom, you will rule continuously the entire world for thirty-six thousand years, and all your senses will continue to be as strong as they are now. You will never become old.

In the Satya-yuga people generally lived for one hundred thousand years. Dhruva Mahārāja's ruling the world for thirty-six thousand years was quite possible in those days.

TEXT 23

tvad-bhrātary uttame naṣṭe

mṛgayāyāṁ tu tan-manāḥ

anveṣantī vanaṁ mātā

dāvāgniṁ sā pravekṣyati

SYNONYMS

tvat-your; bhrātari-brother; uttame-Uttama; naṣṭe-being killed; mṛgayāyām-in hunting; tu-then; tat-manāḥ-being too afflicted; anveṣantī-while searching out; vanam-in the forest; mātā-the mother; dāva-agnim-in the forest fire; sā-she; pravekṣyati-will enter.

The Lord continued: Sometime in the future your brother, Uttama, will go hunting in the forest, and while absorbed in hunting, he will be killed. Your stepmother, Suruci, being maddened upon the death of her son, will go to search him out in the forest, but she will be devoured by a forest fire.

Dhruva Mahārāja came to the forest to search out the Supreme Personality of Godhead with a revenging spirit against his stepmother. His stepmother had insulted Dhruva, who was not an ordinary person, but a great Vaiṣṇava. An offense at the lotus feet of a Vaiṣṇava is the greatest offense in this world. Because of having insulted Dhruva Mahārāja, Suruci would become mad upon the death of her son and would enter a forest fire, and thus her life would be ended. This was specifically mentioned by the Lord to Dhruva because he was determined for revenge against her. From this we should take the lesson that we should never try to insult a Vaiṣṇava. Not only should we not insult a Vaiṣṇava, but we should not insult anyone unnecessarily. When Suruci insulted Dhruva Mahārāja, he was just a child. She of course did not know that Dhruva was a great recognized Vaiṣṇava, and so her offense was committed unknowingly. When one serves a Vaiṣṇava unknowingly, one still gets the good result, and if one unknowingly insults a Vaiṣṇava, one suffers the bad result. A Vaiṣṇava is especially favored by the Supreme Personality of Godhead. Pleasing him or displeasing him directly affects the pleasure and displeasure of the Supreme Lord. Śrīla Viśvanātha Cakravartī Ṭhākura, in his eight stanzas of prayer to the spiritual master, has sung, yasya prasādād bhagavat-prasādaḥ: by pleasing the spiritual master, who is a pure Vaiṣṇava, one pleases the Personality of Godhead, but if one displeases the spiritual master one does not know where he is going.

TEXT 24

iṣṭvā māṁ yajña-hṛdayaṁ

yajñaiḥ puṣkala-dakṣiṇaiḥ

bhuktvā cehāśiṣaḥ satyā

ante māṁ saṁsmariṣyasi

SYNONYMS

iṣṭvā-after worshiping; mām-Me; yajña-hṛdayam-the heart of all sacrifices; yajñaiḥ-by great sacrifices; puṣkala-dakṣiṇaiḥ-comprehending distribution of great charities; bhuktvā-after enjoying; ca-also; iha-within this world; āśiṣaḥ-blessings; satyāḥ-true; ante-at the end; mām-Me; saṁsmariṣyasi-you will be able to remember.

The Lord continued: I am the heart of all sacrifices. You will be able to perform many great sacrifices and also give great charities. In this way you will be able to enjoy the blessings of material happiness in this life, and at the time of your death you will be able to remember Me.

The most important factor in this verse is the Lord's instructions regarding how to remember the Supreme Personality of Godhead at the end of life. Ante nārāyaṇa-smṛtiḥ: the result of whatever we do in executing spiritual activities is successful if we can remember Nārāyaṇa, the Supreme Personality of Godhead. This program of constant remembrance can be disturbed by many things, but Dhruva Mahārāja's life would be so pure, as assured by the Lord Himself, that Dhruva would never forget Him. Thus at the time of his death he would remember the Supreme Lord, and before his death he would enjoy this material world, not by sense gratification, but by performing great sacrifices. As stated in the Vedas, when one performs great sacrifices he must give charity, not only to the brāhmaṇas, but also to the kṣatriyas, vaiśyas and śūdras. It is assured here that Dhruva Mahārāja would be able to perform such activities. In this age of Kali, however, the great sacrifice is the performance of saṅkīrtana-yajña. Our Kṛṣṇa consciousness movement is designed to teach people (and to learn ourselves) the exact instruction of the Personality of Godhead. In this way we shall continuously perform the saṅkīrtana-yajña and continuously chant the Hare Kṛṣṇa mantra. Then at the end of our lives we shall certainly be able to remember Kṛṣṇa, and our program of life will be successful. In this age, distribution of prasāda has replaced distribution of money. No one has sufficient money to distribute, but if we distribute kṛṣṇa-prasāda as far as possible, this is more valuable than the distribution of money.

TEXT 25

tato gantāsi mat-sthānaṁ

sarva-loka-namaskṛtam

upariṣṭād ṛṣibhyas tvaṁ

yato nāvartate gataḥ

SYNONYMS

tataḥ-thereafter; gantā asi-you will go; mat-sthānam-to My abode; sarva-loka-by all planetary systems; namaḥ-kṛtam-offered obeisances; upariṣṭāt-situated higher; ṛṣibhyaḥ-than the planetary systems of the ṛṣis; tvam-you; yataḥ-wherefrom; na-never; āvartate-will come back; gataḥ-having gone there.

The Personality of Godhead continued: My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven ṛṣis, and having gone there you will never have to come back again to this material world.

In this verse the word nāvartate is very significant. The Lord says, "You will not come back to this material world, for you will reach mat-sthānam, My abode." Therefore Dhruvaloka, or the polestar, is the abode of Lord Viṣṇu within this material world. Upon it there is an ocean of milk, and within that ocean there is an island known as Śvetadvīpa. It is clearly indicated that this planet is situated above the seven planetary systems of the ṛṣis, and because this planet is Viṣṇuloka, it is worshiped by all other planetary systems. It may be questioned here what will happen to the planet known as Dhruvaloka at the time of the dissolution of this universe. The answer is simple: Dhruvaloka remains, like other Vaikuṇṭhalokas beyond this universe. Śrīla Viśvanātha Cakravartī Ṭhākura has commented in this connection that the very word nāvartate indicates that this planet is eternal.

TEXT 26

maitreya uvāca

ity arcitaḥ sa bhagavān

atidiśyātmanaḥ padam

bālasya paśyato dhāma

svam agād garuḍa-dhvajaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; iti-thus; arcitaḥ-being honored and worshiped; saḥ-the Supreme Lord; bhagavān-the Personality of Godhead; atidiśya-after offering; ātmanaḥ-His personal; padam-residence; bālasya-while the boy; paśyataḥ-was looking on; dhāma-to His abode; svam-own; agāt-He returned; garuḍa-dhvajaḥ-Lord Viṣṇu, whose flag bears the emblem of Garuḍa.

The great sage Maitreya said: After being worshiped and honored by the boy, Dhruva Mahārāja, and after offering him His abode, Lord Viṣṇu, on the back of Garuḍa, returned to His abode, as Dhruva Mahārāja looked on.

From this verse it appears that Lord Viṣṇu awarded Dhruva Mahārāja the same abode in which He resides. His abode is described in the Bhagavad-gītā (15.6): yad gatvā na nivartante tad dhāma paramaṁ mama.

TEXT 27

so 'pi saṅkalpajaṁ viṣṇoḥ

pāda-sevopasāditam

prāpya saṅkalpa-nirvāṇaṁ

nātiprīto 'bhyagāt puram

SYNONYMS

saḥ-he (Dhruva Mahārāja); api-although; saṅkalpa-jam-the desired result; viṣṇoḥ-of Lord Viṣṇu; pāda-sevā-by serving the lotus feet; upasāditam-obtained; prāpya-having achieved; saṅkalpa-of his determination; nirvāṇam-the satisfaction; na-not; atiprītaḥ-very much pleased; abhyagāt-he returned; puram-to his home.

Despite having achieved the desired result of his determination by worshiping the lotus feet of the Lord, Dhruva Mahārāja was not very pleased. Thus he returned to his home.

By worshiping the lotus feet of the Lord in devotional service as instructed by Nārada Muni, Dhruva Mahārāja achieved the desired result. His desire was to get a very exalted position, excelling that of his father, grandfather and great-grandfather, and although it was a somewhat childish determination because Dhruva Mahārāja was nothing but a small child, Lord Viṣṇu, the Supreme Personality of Godhead, is so kind and merciful that He fulfilled Dhruva's desire. Dhruva Mahārāja wanted a residence more exalted than any ever occupied by anyone else in his family. Therefore he was offered the planet in which the Lord personally resides, and his determination was completely satisfied. Still, when Dhruva Mahārāja returned home he was not very much pleased, for although in pure devotional service there is no demand from the Lord, because of his childish nature he had demanded something. Thus although the Lord also fulfilled his desire, he was not very pleased. Rather, he was ashamed that he had demanded something from the Lord, for he should not have done this.

TEXT 28

vidura uvāca

sudurlabhaṁ yat paramaṁ padaṁ harer

māyāvinas tac-caraṇārcanārjitam

labdhvāpy asiddhārtham ivaika-janmanā

kathaṁ svam ātmānam amanyatārtha-vit

SYNONYMS

viduraḥ uvāca-Vidura continued to inquire; sudurlabham-very rare; yat-that which; paramam-is the supreme; padam-situation; hareḥ-of the Supreme Personality of Godhead; māyā-vinaḥ-very affectionate; tat-His; caraṇa-lotus feet; arcana-by worshiping; arjitam-achieved; labdhvā-having attained; api-although; asiddha-artham-not fulfilled; iva-as if; eka-janmanā-in the duration of one life; katham-why; svam-own; ātmānam-heart; amanyata-he felt; artha-vit-being very wise.

Śrī Vidura inquired: My dear brāhmaṇa, the abode of the Lord is very difficult to attain. It can be attained only by pure devotional service, which alone pleases the most affectionate, merciful Lord. Dhruva Mahārāja achieved this position even in one life, and he was very wise and conscientious. Why, then, was he not very pleased?

Saint Vidura's inquiry is very relevant. The word artha-vit, which refers to one who knows how to discriminate between reality and unreality, is very significant in this connection. An artha-vit is also called paramahaṁsa. A paramahaṁsa accepts only the active principle of everything; just as a swan accepts only the milk from a mixture of water and milk, a paramahaṁsa accepts only the Supreme Personality of Godhead as his life and soul, neglecting all external, material things. Dhruva Mahārāja was in this category, and due to his determination he achieved, the result he desired, but still when he returned home he was not very pleased.

TEXT 29

maitreya uvāca

mātuḥ sapatnyā vāg-bāṇair

hṛdi viddhas tu tān smaran

naicchan mukti-pater muktiṁ

tasmāt tāpam upeyivān

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya replied; mātuḥ-of his mother; sa-patnyāḥ-of the co-wife; vāk-bāṇaiḥ-by the arrows of harsh words; hṛdi-in the heart; viddhaḥ-pierced; tu-then; tān-all of them; smaran-remembering; na-not; aicchat-desired; mukti-pateḥ-from the Lord, whose lotus feet give liberation; muktim-salvation; tasmāt-therefore; tāpam-grief; upeyivān-he suffered.

Maitreya answered: Dhruva Mahārāja's heart, which was pierced by the arrows of the harsh words of his stepmother, was greatly aggrieved, and thus when he fixed upon his goal of life he did not forget her misbehavior. He did not demand actual liberation from this material world, but at the end of his devotional service, when the Supreme Personality of Godhead appeared before him, he was simply ashamed of the material demands he had in his mind.

This important verse has been discussed by many stalwart commentators. Why was Dhruva Mahārāja not very pleased, even after achieving the goal of life he desired? A pure devotee is always free from any kind of material desires. In the material world, one's material desires are all most demonic; one thinks of others as one's enemies, one thinks of revenge against one's enemies, one aspires to become the topmost leader or topmost person in this material world, and thus one competes with all others. This has been described in the Bhagavad-gītā, Sixteenth Chapter, as asuric. A pure devotee has no demand from the Lord. His only concern is to serve the Lord sincerely and seriously, and he is not at all concerned about what will happen in the future. In the Mukunda-mālā-stotra, King Kulaśekhara, author of the book, states in his prayer: "My dear Lord, I don't want any position of sense gratification within this material world. I simply want to engage in Your service perpetually." Similarly, Lord Caitanya, in His Śikṣāṣṭaka, also prayed, "My Lord, I do not want any amount of material wealth, I do not want any number of materialistic followers, nor do I want any attractive wife to enjoy. The only thing I want is that I may engage life after life in Your service." Lord Caitanya did not pray even for mukti, or liberation.

In this verse Maitreya replied to Vidura that Dhruva Mahārāja, influenced by a revengeful attitude towards his insulting stepmother, did not think of mukti, nor did he know what mukti was. Therefore he failed to aim for mukti as his goal in life. But a pure devotee also does not want liberation. He is a soul completely surrendered to the Supreme Lord, and he does not demand anything from the Lord. This position was realized by Dhruva Mahārāja when he saw the Supreme Personality of Godhead present personally before him because he was elevated to the vasudeva platform. The vasudeva platform refers to the stage at which material contamination is conspicuous by absence only, or in other words where there is no question of the material modes of nature-goodness, passion and ignorance-and one can therefore see the Supreme Personality of Godhead. Because on the vasudeva platform one can see God face to face, the Lord is also called Vāsudeva.

Dhruva Mahārāja's demand was for a position so exalted that it was never enjoyed even by Lord Brahmā, his great-grandfather. Kṛṣṇa, the Supreme Personality of Godhead, is so affectionate and kind towards His devotee, especially to a devotee like Dhruva Mahārāja, who went to render devotional service in the forest alone at the age of only five years, that although the motive might be impure, the Lord does not consider the motive; He is concerned with the service. But if a devotee has a particular motive, the Lord directly or indirectly knows it, and therefore He does not leave the devotee's material desires unfulfilled. These are some of the special favors by the Lord to a devotee.

Dhruva Mahārāja was offered Dhruvaloka, a planet that was never resided upon by any conditioned soul. Even Brahmā, although the topmost living creature within this universe, was not allowed to enter the Dhruvaloka. Whenever there is a crisis within this universe, the demigods go to see the Supreme Personality of Godhead Kṣīrodakaśāyī Viṣṇu, and they stand on the beach of the Milk Ocean. So the fulfillment of Dhruva Mahārāja's demand-a position more exalted than that of even his great-grandfather, Brahmā-was offered to him.

Here in this verse the Lord is described as mukti-pati, which means "one under whose lotus feet there are all kinds of mukti." There are five kinds of mukti-sāyujya, sārūpya, sālokya, sāmīpya and sārṣṭi. Out of these five muktis, which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sāyujya is generally demanded by Māyāvādī philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord. In the opinion of many scholars, this sāyujya-mukti, although counted among the five kinds of mukti, is not actually mukti because from sāyujya-mukti one may again fall down to this material world. This information we have from Śrīmad-Bhāgavatam (10.2.32), wherein it is said, patanty adhaḥ, which means "they again fall down." The monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs. Therefore, although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world, and his service propensity is satisfied by materialistic welfare activities like humanitarianism, altruism and philanthropy. There are many instances of such falldowns, even for great sannyāsīs in the Māyāvāda school.

Therefore Vaiṣṇava philosophers do not accept sāyujya-mukti to be within the category of mukti. According to them, mukti means transferal to the loving service of the Lord from one's position of serving māyā. Lord Caitanya also says in this connection that the constitutional position of a living entity is to render service to the Lord. That is real mukti. When one is situated in his original position, giving up artificial positions, he is called mukta, or liberated. In the Bhagavad-gītā this is confirmed: anyone who engages in rendering transcendental loving service to the Lord is considered to be mukta, or brahma-bhūta. It is said in Bhagavad-gītā that a devotee is considered to be on the brahma-bhūta platform when he has no material contamination. In the Padma Purāṇa this is also confirmed: mukti means engagement in the service of the Lord.

The great sage Maitreya explained that Dhruva Mahārāja did not desire in the beginning to engage in the service of the Lord, but he wanted an exalted position better than his great-grandfather's. This is more or less not service to the Lord but service to the senses. Even if one gets the position of Brahmā, the most exalted position in this material world, he is a conditioned soul. Śrīla Prabodhānanda Sarasvatī says that if one is elevated to real, pure devotional service, he considers even great demigods like Brahmā and Indra to be on an equal level with an insignificant insect. The reason is that an insignificant insect has a desire for sense gratification and even a great personality like Lord Brahmā also wants to dominate this material nature.

Sense gratification means domination over material nature. The whole competition between conditioned souls is based upon domination of this material nature. Modern scientists are proud of their knowledge because they are discovering new methods to dominate the laws of material nature. They think that this is the advancement of human civilization-the more they can dominate the material laws, the more advanced they think they are. Dhruva Mahārāja's propensity in the beginning was like that. He wanted to dominate this material world in a greater position than Lord Brahmā. Therefore elsewhere it is described that after the appearance of the Lord, when Dhruva Mahārāja thought and compared his determination to his final reward, he realized that he had wanted a few particles of broken glass but instead had received many diamonds. As soon as he saw the Supreme Personality of Godhead face to face, he immediately became conscious of the unimportance of his demand from the Lord to have an exalted position better than Lord Brahmā's.

When Dhruva Mahārāja became situated on the vasudeva platform due to seeing the Lord face to face, all his material contamination was cleared. Thus he became ashamed of what his demands were and what he had achieved. He was very much ashamed to think that although he had gone to Madhuvana, giving up the kingdom of his father, and he had gotten a spiritual master like Nārada Muni, he was still thinking of revenge against his stepmother and wanted to occupy an exalted post within this material world. These were the causes for his moroseness even alter he received all the desired benedictions from the Lord.

When Dhruva Mahārāja factually saw the Supreme Personality of Godhead, there was no question of a revengeful attitude towards his stepmother nor any aspiration to lord it over the material world, but the Supreme Personality is so kind that He knew that Dhruva Mahārāja wanted these. Speaking before Dhruva Mahārāja, He used the word vedāham because when Dhruva Mahārāja demanded material benefits, the Lord was present within his heart and so knew everything. The Lord always knows everything a man is thinking. This is confirmed in Bhagavad-gītā also: vedāhaṁ samatītāni.

The Lord fulfilled all Dhruva Mahārāja's desires. His revengeful attitude towards his stepmother and stepbrother was satisfied, his desire for a more exalted position than that of his great-grandfather was also fulfilled, and at the same time, his eternal position in Dhruvaloka was fixed. Although Dhruva Mahārāja's achievement of an eternal planet was not conceived of by him, Kṛṣṇa thought, "What will Dhruva do with an exalted position within this material world?" Therefore He gave Dhruva the opportunity to rule this material world for thirty-six thousand years with unchangeable senses and the chance to perform many great sacrifices and thus become the most reputed king within this material world. And, after finishing with all this material enjoyment, Dhruva would be promoted to the spiritual world, which includes the Dhruvaloka.

TEXT 30

dhruva uvāca

samādhinā naika-bhavena yat padaṁ

viduḥ sanandādaya ūrdhva-retasaḥ

māsair ahaṁ ṣaḍbhir amuṣya pādayoś

chāyām upetyāpagataḥ pṛthaṅ-matiḥ

SYNONYMS

dhruvaḥ uvāca-Dhruva Mahārāja said; samādhinā-by practicing yoga in trance; na-never; eka-bhavena-by one birth; yat-which; padam-position; viduḥ-understood; sananda-ādayaḥ-the four brahmacārīs headed by Sanandana; ūrdhva-retasaḥ-infallible celibates; māsaiḥ-within months; aham-I; ṣaḍbhiḥ-six; amuṣya-of Him; pādayoḥ-of the lotus feet; chāyām-shelter; upetya-achieving; apagataḥ-fell down; pṛthak-matiḥ-my mind fixed on things other than the Lord.

Dhruva Mahārāja thought to himself: To endeavor to be situated in the shade of the lotus feet of the Lord is not an ordinary task because even the great brahmacārīs headed by Sanandana, who practiced aṣṭāṅga-yoga in trance, attained the shelter of the Lord's lotus feet only after many, many births. Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position.

In this verse Dhruva Mahārāja himself explains the cause of his moroseness. First he laments that to see the Supreme Personality of Godhead directly is not easy. Even great saintly persons like the four celebrated brahmacārīs headed by Sanandana-Sanandana, Sanaka, Sanātana and Sanat-kumāra-practiced the yoga system for many, many births and remained in trance before getting the opportunity to see the Supreme Lord face to face. As far as Dhruva Mahārāja was concerned, he saw the Supreme Lord personally after only six months of practice in devotional service. He expected, therefore, that as soon as he met the Supreme Lord, the Lord would take him to His abode immediately, without waiting. Dhruva Mahārāja could understand very clearly that the Lord had offered him the rule of the world for thirty-six thousand years because in the beginning he was under the spell of the material energy and wanted to take revenge against his stepmother and rule over his father's kingdom. Dhruva Mahārāja greatly lamented his propensity for ruling the material world and his revengeful attitude towards other living entities.

TEXT 31

aho bata mamānātmyaṁ

manda-bhāgyasya paśyata

bhava-cchidaḥ pāda-mūlaṁ

gatvā yāce yad antavat

SYNONYMS

aho-oh; bata-alas; mama-my; anātmyam-bodily consciousness; manda-bhāgyasya-of the unfortunate; paśyata-just see; bhava-material existence; chidaḥ-of the Lord, who can cut off; pāda-mūlam-the lotus feet; gatvā-having approached; yāce-I prayed for; yat-that which; anta-vat-perishable.

Alas, just look at me! I am so unfortunate. I approached the lotus feet of the Supreme Personality of Godhead, who can immediately cut the chain of the repetition of birth and death, but still, out of my foolishness, I prayed for things which are perishable.

The word anātmyam is very significant in this. verse. Ātmā means "the soul," and anātmya means "without any conception of the soul." Śrīla Ṛṣabhadeva instructed his sons that unless a human being comes to the point of understanding the ātmā, or spiritual position, whatever he does is ignorance, and this brings only defeat in his life. Dhruva Mahārāja regrets his unfortunate position, for although he approached the Supreme Personality of Godhead, who is always able to give His devotee the highest benediction of cessation of the repetition of birth and death, which is impossible for any demigod to offer, he foolishly wanted something perishable. When Hiraṇyakaśipu asked immortality from Lord Brahmā, Lord Brahmā expressed his inability to offer such a benediction because he himself is not immortal; therefore immortality, or complete cessation of the chain of repeated birth and death, can be offered by the Supreme Lord, the Personality of Godhead Himself, not by others. Hariṁ vinā na sṛtiṁ taranti. It is said that without the blessings of Hari, the Supreme Personality of Godhead, no one can stop the continuous chain of birth and death within this material world. Therefore the Supreme Lord is also called bhava-cchit. The Vaiṣṇava philosophy in the process of Kṛṣṇa consciousness prohibits the devotee from all kinds of material aspirations. A Vaiṣṇava devotee should always be anyābhilāṣitā-śūnya, free from all material aspirations for the results of fruitive activities or empiric philosophical speculation. Dhruva Mahārāja was actually initiated by Nārada Muni, the greatest Vaiṣṇava, in the chanting of oṁ namo bhagavate vāsudevāya. This mantra is a viṣṇu-mantra, for by practicing the chanting of this mantra one is elevated to the Viṣṇuloka. Dhruva Mahārāja regrets that although he was initiated in the viṣṇu-mantra by a Vaiṣṇava, he still aspired for material benefits. That was another cause for lamentation. Although he got the result of the viṣṇu-mantra by the causeless mercy of the Lord, he lamented how foolish he was to have strived for material benefits while practicing devotional service. In other words, every one of us who is engaged in devotional service in Kṛṣṇa consciousness should be completely free from all material aspirations. Otherwise we will have to lament like Dhruva Mahārāja.

TEXT 32

matir vidūṣitā devaiḥ

patadbhir asahiṣṇubhiḥ

yo nārada-vacas tathyaṁ

nāgrāhiṣam asattamaḥ

SYNONYMS

matiḥ-intelligence; vidūṣitā-contaminated; devaiḥ-by the demigods; patadbhiḥ-who will fall down; asahiṣṇubhiḥ-intolerant; yaḥ-I who; nārada-of the great sage Nārada; vacaḥ-of the instructions; tathyam-the truth; na-not; agrāhiṣam-could accept; asat-tamaḥ-the most wretched.

Since all the demigods who are situated in the higher planetary system will have to come down again, they are all envious of my being elevated to Vaikuṇṭhaloka by devotional service. These intolerant demigods have dissipated my intelligence, and only for this reason could I not accept the genuine benediction of the instructions of Sage Nārada.

As shown by many instances in the Vedic literature, when a person undergoes severe austerities, the demigods become very much perturbed because they are always afraid of losing their posts as the predominating deities of the heavenly planets. It is known to them that their position in the higher planetary system is impermanent, as it is stated in the Bhagavad-gītā, Ninth Chapter (kṣīṇe puṇye martya-lokaṁ viśanti). It is said in the Gītā that after exhausting the results of their pious activities, all the demigods, who are inhabitants of the higher planetary system, have to come back again to this earth.

It is a fact that the demigods control the different activities of the limbs of our bodies. Factually we are not free even in moving our eyelids. Everything is controlled by them. Dhruva Mahārāja's conclusion is that these demigods, being envious of his superior position in devotional service, conspired against him to pollute his intelligence, and thus although he was the disciple of a great Vaiṣṇava, Nārada Muni, he could not accept Nārada's valid instructions. Now Dhruva Mahārāja regretted very much that he had neglected these instructions. Nārada Muni had asked him, "Why should you bother about insult or adoration from your stepmother?" He of course said to Dhruva Mahārāja that since Dhruva was only a child, what did he have to do with such insult or adoration? But Dhruva Mahārāja was determined to achieve the benediction of the Supreme Personality of Godhead, and therefore Nārada advised him to go back home for the time being, and in mature time he could try to practice devotional service. Dhruva Mahārāja regretted that he had rejected the advice of Nārada Muni and was adamant in asking him for something perishable, namely revenge against his stepmother for her insult, and possession of the kingdom of his father.

Dhruva Mahārāja regretted very much that he could not take seriously the instruction of his spiritual master and that his consciousness was therefore contaminated. Still, the Lord is so merciful that due to Dhruva's execution of devotional service He offered Dhruva the ultimate Vaiṣṇava goal.

TEXT 33

daivīṁ māyām upāśritya

prasupta iva bhinna-dṛk

tapye dvitīye 'py asati

bhrātṛ-bhrātṛvya-hṛd-rujā

SYNONYMS

daivīm-of the Personality of Godhead; māyām-the illusory energy; upāśritya-taking shelter of; prasuptaḥ-dreaming while asleep; iva-like; bhinna-dṛk-having separated vision; tapye-I lamented; dvitīye-in the illusory energy; api-although; asati-temporary; bhrātṛ-brother; bhrātṛvya-enemy; hṛt-within the heart; rujā-by lamentation.

Dhruva Mahārāja lamented: I was under the influence of the illusory energy; being ignorant of the actual facts, I was sleeping on her lap. Under a vision of duality, I saw my brother as my enemy, and falsely I lamented within my heart, thinking, "They are my enemies."

Real knowledge is revealed to a devotee only when he comes to the right conclusion about life by the grace of the Lord. Our creation of friends and enemies within this material world is something like dreaming at night. In dreams we create so many things out of various impressions in the subconscious mind, but all such creations are simply temporary and unreal. In the same way, although apparently we are awake in material life, because we have no information of the soul and the Supersoul, we create many friends and enemies simply out of imagination. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī says that within this material world or material consciousness, good and bad are the same. The distinction between good and bad is simply a mental concoction. The actual fact is that all living entities are sons of God, or by-products of His marginal energy. Because of our being contaminated by the modes of material nature, we distinguish one spiritual spark from another. That is also another kind of dreaming. It is stated in the Bhagavad-gītā that those who are actually learned do not make any distinction between a learned scholar, a brāhmaṇa, an elephant, a dog and a caṇḍāla. They do not see in terms of the external body; rather, they see the person as spirit soul. By higher understanding one can know that the material body is nothing but a combination of the five material elements. In that sense also the bodily construction of a human being and that of a demigod are one and the same. From the spiritual point of view we are all spiritual sparks, parts and parcels of the Supreme Spirit, God. Either materially or spiritually we are basically one, but we make friends and enemies as dictated by the illusory energy. Dhruva Mahārāja therefore said, daivīṁ māyām upāśritya: the cause of his bewilderment was his association with the illusory, material energy.

TEXT 34

mayaitat prārthitaṁ vyarthaṁ

cikitseva gatāyuṣi

prasādya jagad-ātmānaṁ

tapasā duṣprasādanam

bhava-cchidam ayāce 'haṁ

bhavaṁ bhāgya-vivarjitaḥ

SYNONYMS

mayā-by me; etat-this; prārthitam-prayed for; vyartham-uselessly; cikitsā-treatment; iva-like; gata-has ended; āyuṣi-for one whose life; prasādya-after satisfying; jagat-ātmānam-the soul of the universe; tapasā-by austerity; duṣprasādanam-who is very difficult to satisfy; bhava-chidam-the Personality of Godhead, who can cut the chain of birth and death; ayāce-prayed for; aham-I; bhavam-repetition of birth and death; bhāgya-fortune; vivarjitaḥ-being without.

It is very difficult to satisfy the Supreme Personality of Godhead, but in my case, although I have satisfied the Supersoul of the whole universe, I have prayed only for useless things. My activities were exactly like treatment given to a person who is already dead. Just see how unfortunate I am, for in spite of meeting the Supreme Lord, who can cut one's link with birth and death, I have prayed for the same conditions again.

Sometimes it so happens that a devotee engaged in the loving service of the Lord desires some material benefit in exchange for this service. This is not the proper way to discharge devotional service. Out of ignorance, of course, sometimes a devotee does so, but Dhruva Mahārāja regrets his personal behavior in this connection.

TEXT 35

svārājyaṁ yacchato mauḍhyān

māno me bhikṣito bata

īśvarāt kṣīṇa-puṇyena

phalī-kārān ivādhanaḥ

SYNONYMS

svārājyam-His devotional service; yacchataḥ-from the Lord, who was willing to offer; mauḍhyāt-by foolishness; mānaḥ-material prosperity; me-by me; bhikṣitaḥ-was asked for; bata-alas; īśvarāt-from a great emperor; kṣīṇa-reduced; puṇyena-whose pious activities; phalī-kārān-broken particles of husked rice; iva-like; adhanaḥ-a poor man.

Because of my state of complete foolishness and paucity of pious activities, although the Lord offered me His personal service, I wanted material name, fame and prosperity. My case is just like that of the poor man who, when he satisfied a great emperor who wanted to give him anything he might ask, out of ignorance asked only a few broken grains of husked rice.

In this verse the word svārājyam, which means "complete independence," is very significant. A conditioned soul does not know what complete independence is. Complete independence means situation in one's own constitutional position. The real independence of a living entity, who is part and parcel of the Supreme Personality of Godhead, is to remain always dependent on the Supreme Lord, just like a child who plays in complete independence, guided by his parents, who watch over him. The independence of the conditioned soul does not mean to fight with the obstacles offered by māyā, but to surrender to Kṛṣṇa. In the material world, everyone is trying to become completely independent simply by fighting against the obstacles offered by māyā. This is called the struggle for existence. Real independence is to be reinstated in the service of the Lord. Anyone who goes to the Vaikuṇṭha planets or Goloka Vṛndāvana planet is freely offering his service to the Lord. That is complete independence. Just contrary to this is material overlordship, which we wrongly take to be independence. Many great political leaders have tried to establish independence, but due to such so-called independence the people's dependence has only increased. The living entity cannot be happy trying to be independent in the material world. One has to surrender, therefore, unto the lotus feet of the Lord and engage in his original, eternal service.

Dhruva Mahārāja regrets that he wanted material opulence and greater prosperity than that of his great-grandfather, Lord Brahmā. His begging from the Lord was like a poor man's asking a great emperor for a few grains of broken rice. The conclusion is that anyone who is engaged in the loving service of the Lord should never ask for material prosperity from the Lord. The awarding of material prosperity simply depends on the stringent rules and regulations of the external energy. Pure devotees ask the Lord only for the privilege of serving Him. This is our real independence. If we want anything else, it is a sign of our misfortune.

TEXT 36

maitreya uvāca

na vai mukundasya padāravindayo

rajo-juṣas tāta bhavādṛśā janāḥ

vāñchanti tad-dāsyam ṛte 'rtham ātmano

yadṛcchayā labdha-manaḥ-samṛddhayaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued; na-never; vai-certainly; mukundasya-of the Lord, who can give liberation; pada-aravindayoḥ-of the lotus feet; rajaḥ-juṣaḥ-persons who are eager to taste the dust; tāta-my dear Vidura; bhavādṛśāḥ-like yourself; janāḥ-persons; vāñchanti-desire; tat-His; dāsyam-servitorship; ṛte-without; artham-interest; ātmanaḥ-for themselves; yadṛcchayā-automatically; labdha-by what is achieved; manaḥ-samṛddhayaḥ-considering themselves very rich.

The great sage Maitreya continued: My dear Vidura, persons like you, who are pure devotees of the lotus feet of Mukunda [the Supreme Personality of Godhead, who can offer liberation] and who are always attached to the honey of His lotus feet, are always satisfied in serving at the lotus feet of the Lord. In any condition of life, such persons remain satisfied, and thus they never ask the Lord for material prosperity.

In the Bhagavad-gītā the Lord says that He is the supreme enjoyer, the supreme proprietor of everything and anything within this creation, and the supreme friend of everyone. When one knows these things perfectly, he is always satisfied. The pure devotee never hankers after any kind of material prosperity. The karmīs, however, or jñānīs or yogīs endeavor always for their own personal happiness. Karmīs work day and night to improve their economic condition, jñānīs undergo severe austerities in order to get liberation, and yogīs also undergo severe austerities by practicing the yoga system for attainment of wonderful mystic powers. A devotee, however, is not interested in such activities; he does not want mystic powers or liberation or material prosperity. He is satisfied in any condition of life, as long as he is constantly engaged in the service of the Lord. The Lord's feet are compared to the lotus, wherein there is saffron dust. A devotee is always engaged in drinking the honey from the lotus feet of the Lord. Unless one is freed from all material desires, he cannot actually taste the honey from the Lord's lotus feet. One has to discharge his devotional duties without being disturbed by the coming and going of material circumstances. This desirelessness for material prosperity is called niṣkāma. One should not mistakenly think that niṣkāma means giving up all desires. That is impossible. A living entity is eternally existent, and he cannot give up desires. A living entity must have desires; that is the symptom of life. When there is a recommendation to become desireless, it is to be understood that this means that we should not desire anything for our sense gratification. For a devotee this state of mind, niḥspṛha, is the right position. Actually every one of us already has an arrangement for our standard of material comforts. A devotee should always remain satisfied with the standard of comforts offered by the Lord, as stated in the Īśopaniṣad (tena tyaktena bhuñjīthāḥ). This saves time for executing Kṛṣṇa consciousness.

TEXT 37

ākarṇyātma-jam āyāntaṁ

samparetya yathāgatam

rājā na śraddadhe bhadram

abhadrasya kuto mama

SYNONYMS

ākarṇya-having heard; ātma-jam-his son; āyāntam-coming back; samparetya-after dying; yathā-as if; āgatam-coming back; rājā-King Uttānapāda; na-did not; śraddadhe-have any confidence; bhadram-good fortune; abhadrasya-of the impious; kutaḥ-whence; mama-my.

When King Uttānapāda heard that his son Dhruva was coming back home, as if coming back to life after death, he could not put his faith in this message, for he was doubtful of how it could happen. He considered himself the most wretched, and therefore he thought that it was not possible for him to attain such good fortune.

Dhruva Mahārāja, a five-year-old boy, went to the forest for penance and austerity, and the King could not at all believe that a small boy of such a tender age could live in the forest. He was certain that Dhruva was dead. He therefore could not fix his faith in the message that Dhruva Mahārāja was coming back home again. For him this message said that a dead man was coming back home, and so he could not believe it. After Dhruva Mahārāja's departure from home, King Uttānapāda thought that he was the cause of Dhruva's leaving, and thus he considered himself the most wretched. Therefore, even though it was possible that his lost son was coming back from the kingdom of death, he thought that since he was most sinful it was not possible for him to be so fortunate as to get back his lost son.

TEXT 38

śraddhāya vākyaṁ devarṣer

harṣa-vegena dharṣitaḥ

vārtā-hartur atiprīto

hāraṁ prādān mahā-dhanam

SYNONYMS

śraddhāya-keeping faith; vākyam-in the words; devarṣeḥ-of the great sage Nārada; harṣa-vegena-by great satisfaction; dharṣitaḥ-overwhelmed; vārtā-hartuḥ-with the messenger who brought the news; atiprītaḥ-being very satisfied; hāram-a pearl necklace; prādāt-offered; mahā-dhanam-very valuable.

Although he could not believe the words of the messenger, he had full faith in the word of the great sage Nārada. Thus he was greatly overwhelmed by the news, and he immediately offered the messenger a highly valuable necklace in great satisfaction.

TEXTS 39–40

sad-aśvaṁ ratham āruhya

kārtasvara-pariṣkṛtam

brāhmaṇaiḥ kula-vṛddhaiś ca

paryasto 'mātya-bandhubhiḥ

śaṅkha-dundubhi-nādena

brahma-ghoṣeṇa veṇubhiḥ

niścakrāma purāt tūrṇam

ātmajābhīkṣaṇotsukaḥ

SYNONYMS

sat-aśvam-drawn by very fine horses; ratham-chariot; āruhya-getting on; kārtasvara-pariṣkṛtam-bedecked with golden filigree; brāhmaṇaiḥ-with brāhmaṇas; kula-vṛddhaiḥ-along with elderly personalities of the family; ca-also; paryastaḥ-being surrounded; amātya-by officers and ministers; bandhubhiḥ-and friends; śaṅkha-of conchshells; dundubhi-and kettledrums; nādena-with the sound; brahma-ghoṣeṇa-by the chanting of Vedic mantras; veṇubhiḥ-by flutes; niścakrāma-he came out; purāt-from the city; tūrṇam-with great haste; ātma-ja-son; abhīkṣaṇa-to see; utsukaḥ-very eager.

Then King Uttānapāda, being very eager to see the face of his lost son, mounted a chariot drawn by excellent horses and bedecked with golden filigree. Taking with him many learned brāhmaṇas, all the elderly personalities of his family, his officers, his ministers and his immediate friends, he immediately left the city. As he proceeded in this parade, there were auspicious sounds of conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate all good fortune.

TEXT 41

sunītiḥ suruciś cāsya

mahiṣyau rukma-bhūṣite

āruhya śibikāṁ sārdham

uttamenābhijagmatuḥ

SYNONYMS

sunītiḥ-Queen Sunīti; suruciḥ-Queen Suruci; ca-also; asya-of the King; mahiṣyau-queens; rukma-bhūṣite-being decorated with golden ornaments; āruhya-getting on; śibikām-a palanquin; sārdham-along with; uttamena-the King's other son, Uttama; abhijagmatuḥ-all proceeded along.

Both the queens of King Uttānapāda, namely Sunīti and Suruci, along with his other son, Uttama, appeared in the procession. The queens were seated on a palanquin.

After the departure of Dhruva Mahārāja from the palace, the King was very afflicted, but by the kind words of Saint Nārada he was partially satisfied. He could understand the great fortune of his wife Sunīti and the great misfortune of Queen Suruci, for these facts were certainly very open in the palace. But still when the news reached the palace that Dhruva Mahārāja was returning, his mother, Sunīti, out of her great compassion and due to being the mother of a great Vaiṣṇava, did not hesitate to take the other wife, Suruci, and her son, Uttama, on the same palanquin. That was the greatness of Queen Sunīti, the mother of the great Vaiṣṇava Dhruva Mahārāja.

TEXTS 42–43

taṁ dṛṣṭvopavanābhyāśa

āyāntaṁ tarasā rathāt

avaruhya nṛpas tūrṇam

āsādya prema-vihvalaḥ

parirebhe 'ṅgajaṁ dorbhyāṁ

dīrghotkaṇṭha-manāḥ śvasan

viṣvaksenāṅghri-saṁsparśa-

hatāśeṣāgha-bandhanam

SYNONYMS

tam-him (Dhruva Mahārāja); dṛṣṭvā-having seen; upavana-the small forest; abhyāśe-near; āyāntam-returning; tarasā-with great haste; rathāt-from the chariot; avaruhya-got down; nṛpaḥ-the King; tūrṇam-immediately; āsādya-coming near; prema-with love; vihvalaḥ-overwhelmed; parirebhe-he embraced; aṅga-jam-his son; dorbhyām-with his arms; dīrgha-for a long time; utkaṇṭha-anxious; manāḥ-the King, whose mind; śvasan-breathing heavily; viṣvaksena-of the Lord; aṅghri-by the lotus feet; saṁsparśa-being touched; hata-were destroyed; aśeṣa-unlimited; agha-material contamination; bandhanam-whose bondage.

Upon seeing Dhruva Mahārāja approaching the neighboring small forest, King Uttānapāda with great haste got down from his chariot. He had been very anxious for a long time to see his son Dhruva, and therefore with great love and affection he went forward to embrace his long-lost boy. Breathing very heavily, the King embraced him with both arms. But Dhruva Mahārāja was not the same as before; he was completely sanctified by spiritual advancement due to having been touched by the lotus feet of the Supreme Personality of Godhead.

TEXT 44

athājighran muhur mūrdhni

śītair nayana-vāribhiḥ

snāpayām āsa tanayaṁ

jātoddāma-manorathaḥ

SYNONYMS

atha-thereupon; ājighran-smelling; muhuḥ-again and again; mūrdhni-on the head; śītaiḥ-cold; nayana-of his eyes; vāribhiḥ-with the water; snāpayām āsa-he bathed; tanayam-son; jāta-fulfilled; uddāma-great; manaḥ-rathaḥ-his desire.

Reunion with Dhruva Mahārāja fulfilled King Uttānapāda's long-cherished desire, and for this reason he smelled Dhruva's head again and again and bathed him with torrents of very cold tears.

By nature's way, when a man cries, there may be two causes. When one cries in great happiness upon the fulfillment of some desire, the tears coming forth from the eyes are very cold and pleasing, whereas tears in times of distress are very hot.

TEXT 45

abhivandya pituḥ pādāv

āśīrbhiś cābhimantritaḥ

nanāma mātarau śīrṣṇā

sat-kṛtaḥ saj-janāgraṇīḥ

SYNONYMS

abhivandya-worshiping; pituḥ-of his father; pādau-the feet; āśīrbhiḥ-with benedictions; ca-and; abhimantritaḥ-was addressed; nanāma-he bowed; mātarau-to his two mothers; śīrṣṇā-with his head; sat-kṛtaḥ-was honored; sat-jana-of the nobles; agraṇīḥ-the foremost.

Then Dhruva Mahārāja, the foremost of all nobles, first of all offered his obeisances at the feet of his father and was honored by his father with various questions. He then bowed his head at the feet of his two mothers.

It may be questioned why Dhruva Mahārāja offered his respect not only to his mother but also to his stepmother, due to whose insults he had to leave home. The answer is that after achieving perfection by self-realization and seeing the Supreme Personality of Godhead face to face, Dhruva Mahārāja was completely freed from all contamination of material desire. Feelings of insult or honor in this material world are never perceived by a devotee. Lord Caitanya therefore says that one has to be humbler than the grass and, He recommends, more tolerant than the tree to execute devotional service. Dhruva Mahārāja, therefore, has in this verse been described as saj-janāgraṇīḥ, the foremost of noble men. The pure devotee is the noblest of all, and he has no feelings of animosity towards anyone. Duality due to animosity is a creation of this material world. There is no such thing in the spiritual world, which is the absolute reality.

TEXT 46

surucis taṁ samutthāpya

pādāvanatam arbhakam

pariṣvajyāha jīveti

bāṣpa-gadgadayā girā

SYNONYMS

suruciḥ-Queen Suruci; tam-him; samutthāpya-having picked up; pāda-avanatam-fallen at her feet; arbhakam-the innocent boy; pariṣvajya-embracing; āha-she said; jīva-may you live long; iti-thus; bāṣpa-with tears; gadgadayā-choked up; girā-with words.

Suruci, the younger mother of Dhruva Mahārāja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words, "My dear boy, long may you live!"

TEXT 47

yasya prasanno bhagavān

guṇair maitry-ādibhir hariḥ

tasmai namanti bhūtāni

nimnam āpa iva svayam

SYNONYMS

yasya-anyone with whom; prasannaḥ-is pleased; bhagavān-the Personality of Godhead; guṇaiḥ-by qualities; maitrī-ādibhiḥ-by friendship, etc.; hariḥ-Lord Hari; tasmai-unto him; namanti-offer respect; bhūtāni-all living entities; nimnam-to low ground; āpaḥ-water; iva-just as; svayam-automatically.

Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature.

The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, "Long may you live," which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Mahārāja was blessed by the Lord, due to his transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Śrīnivāsa Ācārya said that the six Gosvāmīs of Vṛndāvana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect.

TEXT 48

uttamaś ca dhruvaś cobhāv

anyonyaṁ prema-vihvalau

aṅga-saṅgād utpulakāv

asraughaṁ muhur ūhatuḥ

SYNONYMS

uttamaḥ ca-also Uttama; dhruvaḥ ca-Dhruva also; ubhau-both; anyonyam-one another; prema-vihvalau-being overwhelmed with affection; aṅga-saṅgāt-by embracing; utpulakau-their hair stood up; asra-of tears; ogham-torrents; muhuḥ-again and again; ūhatuḥ-they exchanged.

The two brothers Uttama and Dhruva Mahārāja also exchanged their tears. They were overwhelmed by the ecstasy of love and affection, and when they embraced one another, the hair on their bodies stood up.

TEXT 49

sunītir asya jananī

prāṇebhyo 'pi priyaṁ sutam

upaguhya jahāv ādhiṁ

tad-aṅga-sparśa-nirvṛtā

SYNONYMS

sunītiḥ-Sunīti, the real mother of Dhruva Mahārāja; asya-his; jananī-mother; prāṇebhyaḥ-more than life air; api-even; priyam-dear; sutam-son; upaguhya-embracing; jahau-gave up; ādhim-all grief; tat-aṅga-his body; sparśa-touching; nirvṛtā-being satisfied.

Sunīti, the real mother of Dhruva Mahārāja, embraced the tender body of her son, who was dearer to her than her own life, and thus forgot all material grief, for she was very pleased.

TEXT 50

payaḥ stanābhyāṁ susrāva

netra-jaiḥ salilaiḥ śivaiḥ

tadābhiṣicyamānābhyāṁ

vīra vīra-suvo muhuḥ

SYNONYMS

payaḥ-milk; stanābhyām-from both breasts; susrāva-began to flow down; netra-jaiḥ-from the eyes; salilaiḥ-by tears; śivaiḥ-auspicious; tadā-at that time; abhiṣicyamānābhyām-being wetted; vīra-my dear Vidura; vīra-suvaḥ-of the mother who gave birth to a hero; muhuḥ-constantly.

My dear Vidura, Sunīti was the mother of a great hero. Her tears, together with the milk flowing from her breasts, wet the whole body of Dhruva Mahārāja. This was a great, auspicious sign.

When Deities are installed, They are washed with milk, yogurt and water, and this ceremony is called abhiṣeka. In this verse it has been especially mentioned that the tears which flowed down from the eyes of Sunīti were all-auspicious. This auspiciousness of the abhiṣeka ceremony performed by his beloved mother was an indication that in the very near future Dhruva Mahārāja would be installed on the throne of his father. The history of Dhruva Mahārāja's leaving home was that his father refused to give him a place on his lap, and Dhruva Mahārāja determined that unless he got the throne of his father he would not come back. Now this abhiṣeka ceremony performed by his beloved mother was an indication that he would occupy the throne of Mahārāja Uttānapāda.

It is also significant in this verse that Sunīti, mother of Dhruva Mahārāja, is described as vīra-sū, a mother who produced a great hero. There are many heroes in the world, but there is no comparison to Dhruva Mahārāja, who was not only a heroic emperor of this planet, but also a great devotee. A devotee is also a great hero because he conquers the influence of māyā. When Lord Caitanya inquired from Rāmānanda Rāya about the most famous man in this world, the latter replied that anyone who is known as a great devotee of the Lord is to be accepted as the most famous.

TEXT 51

tāṁ śaśaṁsur janā rājñīṁ

diṣṭyā te putra ārti-hā

pratilabdhaś ciraṁ naṣṭo

rakṣitā maṇḍalaṁ bhuvaḥ

SYNONYMS

tām-unto Queen Sunīti; śaśaṁsuḥ-offered praise; janāḥ-the people in general; rājñīm-unto the Queen; diṣṭyā-by fortune; te-your; putraḥ-son; ārti-hā-will vanquish all your pains; pratilabdhaḥ-now returned; ciram-since a long time; naṣṭaḥ-lost; rakṣitā-will protect; maṇḍalam-the globe; bhuvaḥ-earthly.

The residents of the palace praised the Queen: Dear Queen, your beloved son was lost a long time ago, and it is your great fortune that he now has come back. It appears, therefore, that your son will be able to protect you for a very long time and will put an end to all your material pangs.

TEXT 52

abhyarcitas tvayā nūnaṁ

bhagavān praṇatārti-hā

yad-anudhyāyino dhīrā

mṛtyuṁ jigyuḥ sudurjayam

SYNONYMS

abhyarcitaḥ-worshiped; tvayā-by you; nūnam-however; bhagavān-the Supreme Personality of Godhead; praṇata-ārti-hā-who can deliver His devotees from the greatest danger; yat-whom; anudhyāyinaḥ-constantly meditating upon; dhīrāḥ-great saintly persons; mṛtyum-death; jigyuḥ-conquered; sudurjayam-which is very, very difficult to overcome.

Dear Queen, you must have worshiped the Supreme Personality of Godhead, who delivers His devotees from the greatest danger. Persons who constantly meditate upon Him surpass the course of birth and death. This perfection is very difficult to achieve.

Dhruva Mahārāja was the lost child of Queen Sunīti, but during his absence she always meditated upon the Supreme Personality of Godhead, who is able to rescue His devotee from all dangers. While Dhruva Mahārāja was absent from his home, not only did he undergo severe austerities in the forest of Madhuvana, but at home also his mother prayed to the Supreme Lord for his safety and good fortune. In other words, the Lord was worshiped by both the mother and the son, and both were able to achieve the supreme benediction from the Supreme Lord. The word sudurjayam, an adjective which indicates that no one can conquer death, is very significant. When Dhruva Mahārāja was away from his home, his father thought that he was dead. Ordinarily a king's son only five years old and away from home in the forest would certainly be supposed dead, but by the mercy of the Supreme Personality of Godhead, not only was he saved, but he was blessed with the highest perfection.

TEXT 53

lālyamānaṁ janair evaṁ

dhruvaṁ sabhrātaraṁ nṛpaḥ

āropya kariṇīṁ hṛṣṭaḥ

stūyamāno 'viśat puram

SYNONYMS

lālyamānam-being thus praised; janaiḥ-by the people in general; evam-thus; dhruvam-Mahārāja Dhruva; sa-bhrātaram-with his brother; nṛpaḥ-the King; āropya-placing; kariṇīm-on the back of a she-elephant; hṛṣṭaḥ-being so pleased; stūyamānaḥ-and being so praised; aviśat-returned; puram-to his capital.

The sage Maitreya continued: My dear Vidura, when everyone was thus praising Dhruva Mahārāja, the King was very happy, and he had Dhruva and his brother seated on the back of a she-elephant. Thus he returned to his capital, where he was praised by all classes of men.

TEXT 54

tatra tatropasaṅkḷptair

lasan-makara-toraṇaiḥ

savṛndaiḥ kadalī-stambhaiḥ

pūga-potaiś ca tad-vidhaiḥ

SYNONYMS

tatra tatra-here and there; upasaṅkḷptaiḥ-set up; lasat-brilliant; makara-shark-shaped; toraṇaiḥ-with arched gateways; sa-vṛndaiḥ-with bunches of fruits and flowers; kadalī-of banana trees; stambhaiḥ-with columns; pūga-potaiḥ-with young betel nut trees; ca-also; tat-vidhaiḥ-of that kind.

The whole city was decorated with columns of banana trees containing bunches of fruits and flowers, and betel nut trees with leaves and branches were seen here and there. There were also many gates set up which were structured to give the appearance of sharks.

Auspicious ceremonies with decorations of the green leaves of palms, coconut trees, betel nut trees and banana trees, and fruits, flowers and leaves are an age-old custom in India. To receive his great son Dhruva Mahārāja, King Uttānapāda arranged a good reception, and all the citizens very enthusiastically took part with great jubilation.

TEXT 55

cūta-pallava-vāsaḥ-sraṅ-

muktā-dāma-vilambibhiḥ

upaskṛtaṁ prati-dvāram

apāṁ kumbhaiḥ sadīpakaiḥ

SYNONYMS

cūta-pallava-with mango leaves; vāsaḥ-cloth; srak-flower garlands; muktā-dāma-strings of pearls; vilambibhiḥ-hanging; upaskṛtam-decorated; prati-dvāram-at every gate; apām-full of water; kumbhaiḥ-with waterpots; sa-dīpakaiḥ-with burning lamps.

At each and every gate there were burning lamps and big waterpots decorated with differently colored cloth, strings of pearls, flower garlands and hanging mango leaves.

TEXT 56

prākārair gopurāgāraiḥ

śātakumbha-paricchadaiḥ

sarvato 'laṅkṛtaṁ śrīmad-

vimāna-śikhara-dyubhiḥ

SYNONYMS

prākāraiḥ-with surrounding walls; gopura-city gates; āgāraiḥ-with houses; śātakumbha-golden; paricchadaiḥ-with ornamental work; sarvataḥ-on all sides; alaṅkṛtam-decorated; śrīmat-valuable, beautiful; vimāna-airplanes; śikhara-domes; dyubhiḥ-glittering.

In the capital city there were many palaces, city gates and surrounding walls, which were already very, very beautiful, and on this occasion all of them were decorated with golden ornaments. The domes of the city palaces glittered, as did the domes of the beautiful airplanes which hovered over the city.

Regarding the mention of airplanes here, it is suggested by Śrīmad Vijayadhvaja Tīrtha that on this occasion the demigods from higher planetary systems also came in their airplanes to bestow their blessings on Dhruva Mahārāja on his arrival at the capital of his father. It also appears that all the domes of the city palaces as well as the pinnacles of the airplanes were decorated with ornamental work in gold, and, being reflected by the sunshine, they were all glittering. We can observe a specific distinction between Dhruva Mahārāja's time and modern days, for the airplanes in those days were made of gold, whereas at the present moment airplanes are made of base aluminium. This just gives a hint of the opulence of Dhruva Mahārāja's days and the poverty of modern times.

TEXT 57

mṛṣṭa-catvara-rathyāṭṭa-

mārgaṁ candana-carcitam

lājākṣataiḥ puṣpa-phalais

taṇḍulair balibhir yutam

SYNONYMS

mṛṣṭa-fully cleansed; catvara-quadrangles; rathyā-highways; aṭṭa-raised sitting places; mārgam-lanes; candana-with sandalwood; carcitam-sprinkled; lāja-with fried rice; akṣataiḥ-and barley; puṣpa-with flowers; phalaiḥ-and fruits; taṇḍulaiḥ-with rice; balibhiḥ-auspicious presentations; yutam-provided with.

All the quadrangles, lanes and streets in the city, and the raised sitting places at the crossings, were thoroughly cleansed and sprinkled with sandalwood water; and auspicious grains such as rice and barley, and flowers, fruits and many other auspicious presentations were scattered all over the city.

TEXTS 58–59

dhruvāya pathi dṛṣṭāya

tatra tatra pura-striyaḥ

siddhārthākṣata-dadhy-ambu-

dūrvā-puṣpa-phalāni ca

upajahruḥ prayuñjānā

vātsalyād āśiṣaḥ satīḥ

śṛṇvaṁs tad-valgu-gītāni

prāviśad bhavanaṁ pituḥ

SYNONYMS

dhruvāya-on Dhruva; pathi-on the road; dṛṣṭāya-seen; tatra tatra-here and there; pura-striyaḥ-household ladies; siddhārtha-white mustard seed; akṣata-barley; dadhi-curd; ambu-water; dūrvā-newly grown grass; puṣpa-flowers; phalāni-fruits; ca-also; upajahruḥ-they showered; prayuñjānāḥ-uttering; vātsalyāt-out of affection; āśiṣaḥ-blessings; satīḥ-gentle ladies; śṛṇvan-hearing; tat-their; valgu-very pleasing; gītāni-songs; prāviśat-he entered; bhavanam-the palace; pituḥ-of his father.

Thus as Dhruva Mahārāja passed on the road, from every place in the neighborhood all the gentle household ladies assembled to see him, and out of maternal affection they offered their blessings, showering him with white mustard seed, barley, curd, water, newly grown grass, fruits and flowers. In this way Dhruva Mahārāja, while hearing the pleasing songs sung by the ladies, entered the palace of his father.

TEXT 60

mahāmaṇi-vrātamaye

sa tasmin bhavanottame

lālito nitarāṁ pitrā

nyavasad divi devavat

SYNONYMS

mahā-maṇi-greatly valuable jewels; vrāta-groups of; maye-bedecked with; saḥ-he (Dhruva Mahārāja); tasmin-in that; bhavana-uttame-brilliant house; lālitaḥ-being raised; nitarām-always; pitrā-by the father; nyavasat-lived there; divi-in the higher planetary systems; deva-vat-like the demigods.

Dhruva Mahārāja thereafter lived in his father's palace, which had walls bedecked with highly valuable jewels. His affectionate father took particular care of him, and he dwelled in that house just as the demigods live in their palaces in the higher planetary systems.

TEXT 61

payaḥ-phena-nibhāḥ śayyā

dāntā rukma-paricchadāḥ

āsanāni mahārhāṇi

yatra raukmā upaskarāḥ

SYNONYMS

payaḥ-milk; phena-foam; nibhāḥ-like; śayyāḥ-bedding; dāntāḥ-made of ivory; rukma-golden; paricchadāḥ-with embellishments; āsanāni-sitting places; mahā-arhāṇi-very valuable; yatra-where; raukmāḥ-golden; upaskarāḥ-furniture.

The bedding in the palace was as white as the foam of milk and was very soft. The bedsteads were made of ivory with embellishments of gold, and the chairs, benches and other sitting places and furniture were made of gold.

TEXT 62

yatra sphaṭika-kuḍyeṣu

mahā-mārakateṣu ca

maṇi-pradīpā ābhānti

lalanā-ratna-saṁyutāḥ

SYNONYMS

yatra-where; sphaṭika-made of marble; kuḍyeṣu-on walls; mahā-mārakateṣu-bedecked with valuable jewels like sapphires; ca-also; maṇi-pradīpāḥ-lamps made of jewels; ābhānti-shone; lalanā-female figures; ratna-made of jewels; saṁyutāḥ-held by.

The palace of the King was surrounded by walls made of marble with many engravings made of valuable jewels like sapphires, which depicted beautiful women with shining jewel lamps in their hands.

The description of King Uttānapāda's palace depicts the state of affairs many hundreds and thousands of years ago, long before Śrīmad-Bhāgavatam was compiled. Since it is described that Mahārāja Dhruva ruled for thirty-six thousand years, he must have lived in the Satya-yuga, when people lived for one hundred thousand years. The life durations in the four yugas are also mentioned in the Vedic literature. In the Satya-yuga people used to live for one hundred thousand years, in the Tretā-yuga people lived for ten thousand years, in Dvāpara-yuga they lived for one thousand years, and in this age, Kali-yuga, people may live up to one hundred years. With the progressive advance of each new yuga, the duration of human life is reduced by ninety percent-from one hundred thousand to ten thousand, from ten thousand to one thousand, and from one thousand to one hundred.

It is said that Dhruva Mahārāja was the great-grandson of Lord Brahmā. This indicates that Dhruva Mahārāja's time was in the Satya-yuga in the beginning of creation. During one day of Lord Brahmā, as stated in the Bhagavad-gītā, there are many Satya-yugas. According to the Vedic calculation, at the present moment the twenty-eighth millennium is current. It can be calculated that Dhruva Mahārāja lived many millions of years ago, but the description of the palace of Dhruva's father is so glorious that we cannot accept that advanced human civilization did not exist even forty or fifty thousand years ago. There were walls like those in the palace of Mahārāja Uttānapāda even very recently, during the Mogul period. Anyone who has seen the Red Fort in Delhi must have marked that the walls are made of marble and were once decorated with jewels. During the British period all these jewels were taken away and dispatched to the British Museum.

The conception of worldly opulence was formerly based mainly on natural resources such as jewels, marble, silk, ivory, gold and silver. The advancement of economic development was not based on big motorcars. Advancement of human civilization depends not on industrial enterprises, but on possession of natural wealth and natural food, which is all supplied by the Supreme Personality of Godhead so that we may save time for self-realization and success in the human form of body.

Another aspect of this verse is that Dhruva Mahārāja's father, Uttānapāda, would very soon give up attachment for his palaces and would go to the forest for self-realization. From the description of Śrīmad-Bhāgavatam, therefore, we can make a very thorough comparative study of modern civilization and the civilization of mankind in the other millenniums, Satya-yuga, Tretā-yuga and Dvāpara-yuga.

TEXT 63

udyānāni ca ramyāṇi

vicitrair amara-drumaiḥ

kūjad-vihaṅga-mithunair

gāyan-matta-madhuvrataiḥ

SYNONYMS

udyānāni-gardens; ca-also; ramyāṇi-very beautiful; vicitraiḥ-various; amara-drumaiḥ-with trees brought from the heavenly planets; kūjat-singing; vihaṅga-of birds; mithunaiḥ-with pairs; gāyat-humming; matta-mad; madhu-vrataiḥ-with bumblebees.

The King's residence was surrounded by gardens wherein there were varieties of trees brought from the heavenly planets. In those trees there were pairs of sweetly singing birds and almost-mad bumblebees, which made a very relishable buzzing sound.

In this verse the word amara-drumaiḥ, "with trees brought from the heavenly planets," is very significant. The heavenly planets are known as Amaraloka, the planets where death is very much delayed, because the people there live for ten thousand years according to the calculations of the demigods, in which our six months are equal to one day. The demigods live in the heavenly planets for months, years and ten-thousands of years according to demigod time, and then again, after the results of their pious activities are exhausted, they fall down to this earth. These are the statements that can be collected from Vedic literature. As the people there live for ten thousand years, so also do the trees. Of course, here on this earth there are many trees which live for ten thousand years, so what to speak of the trees on the heavenly planets? They must live for more than many ten-thousands of years, and sometimes, as practiced even now, some valuable trees are taken from one place to another.

It is elsewhere stated that when Lord Kṛṣṇa went to the heavenly planets with His wife Satyabhāmā He took a pārijāta flower tree from heaven and brought it to the earth. There was a fight between Kṛṣṇa and the demigods due to the pārijāta tree's being taken from heaven to this planet. The pārijāta was planted in the palace of Lord Kṛṣṇa which was occupied by Queen Satyabhāmā. The flower and fruit trees in the heavenly planets are superior, for they are very pleasant and tasteful, and it appears that in the palace of Mahārāja Uttānapāda there were many varieties of such trees.

TEXT 64

vāpyo vaidūrya-sopānāḥ

padmotpala-kumud-vatīḥ

haṁsa-kāraṇḍava-kulair

juṣṭāś cakrāhva-sārasaiḥ

SYNONYMS

vāpyaḥ-lakes; vaidūrya-emerald; sopānāḥ-with staircases; padma-lotuses; utpala-blue lotuses; kumut-vatīḥ-full of lilies; haṁsa-swans; kāraṇḍava-and ducks; kulaiḥ-by flocks of; juṣṭāḥ-inhabited; cakrāhva-by cakravākas (geese); sārasaiḥ-and by cranes.

There were emerald staircases which led to lakes full of variously colored lotus flowers and lilies, and swans, kāraṇḍavas, cakravākas, cranes and similar other valuable birds were visible in those lakes.

It appears that not only was the palace surrounded by compounds and gardens with varieties of trees, but there were small man-made lakes also, where the water was full of many-colored lotus flowers and lilies, and to get down to the lakes there were staircases made of valuable jewels such as emeralds. By the beautifully positioned garden houses there were many luxuriant birds, such as swans, cakravākas, kāraṇḍavas and cranes. These birds generally do not live in filthy places like crows do. The atmosphere of the city was very healthy and beautiful; it can simply be imagined from its description.

TEXT 65

uttānapādo rājarṣiḥ

prabhāvaṁ tanayasya tam

śrutvā dṛṣṭvādbhutatamaṁ

prapede vismayaṁ param

SYNONYMS

uttānapādaḥ-King Uttānapāda; rāja-ṛṣiḥ-great saintly king; prabhāvam-influence; tanayasya-of his son; tam-that; śrutvā-hearing; dṛṣṭvā-seeing; adbhuta-wonderful; tamam-in the superlative degree; prapede-happily felt; vismayam-wonder; param-supreme.

The saintly King Uttānapāda, hearing of the glorious deeds of Dhruva Mahārāja and personally seeing also how influential and great he was, felt very satisfied, for Dhruva's activities were wonderful to the supreme degree.

When Dhruva Mahārāja was in the forest executing his austerities, his father, Uttānapāda, heard everything about his very wonderful activities. Although Dhruva Mahārāja was the son of a king and was only five years old, he went to the forest and executed devotional service under strict austerity. Therefore his acts were all wonderful, and when he came back home, naturally, because of his spiritual qualifications, he became very popular amongst the citizens. He must have performed many wonderful activities by the grace of the Lord. No one is more satisfied than the father of a person who is credited with glorious activities. Mahārāja Uttānapāda was not an ordinary king; he was a rājarṣi, a saintly king. Formerly this earth was ruled by one saintly king only. Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. These saintly kings were properly trained, and as mentioned in Bhagavad-gītā also, the science of God, or the yoga system of devotional service known as Bhagavad-gītā, was spoken to the saintly king of the sun planet, and gradually it descended through the kṣatriya kings who were generated from the sun and the moon. If the head of the government is saintly, certainly the citizens become saintly, and they are very happy because both their spiritual and physical needs and hankerings are satisfied.

TEXT 66

vīkṣyoḍha-vayasaṁ taṁ ca

prakṛtīnāṁ ca sammatam

anurakta-prajaṁ rājā

dhruvaṁ cakre bhuvaḥ patim

SYNONYMS

vīkṣya-after seeing; ūḍha-vayasam-mature in age; tam-Dhruva; ca-and; prakṛtīnām-by the ministers; ca-also; sammatam-approved of; anurakta-beloved; prajam-by his subjects; rājā-the King; dhruvam-Dhruva Mahārāja; cakre-made; bhuvaḥ-of the earth; patim-master.

When, after concentration, King Uttānapāda saw that Dhruva Mahārāja was suitably mature to take charge of the kingdom and that his ministers were agreeable and the citizens were also very fond of him, he enthroned Dhruva as emperor of this planet.

Although it is misconceived that formerly the monarchial government was autocratic, from the description of this verse it appears that not only was King Uttānapāda a rājarṣi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva's character. Then the King installed him on the throne to take charge of the affairs of the world.

When a Vaiṣṇava king like Dhruva Mahārāja is the head of the government of the entire world, the world is so happy that it is not possible to imagine or describe. Even now, if people would all become Kṛṣṇa conscious, the democratic government of the present day would be exactly like the kingdom of heaven. If all people became Kṛṣṇa conscious they would vote for persons of the category of Dhruva Mahārāja. If the post of chief executive were occupied by such a Vaiṣṇava, all the problems of satanic government would be solved. The youthful generation of the present day is very enthusiastic in trying to overthrow the government in different parts of the world. But unless people are Kṛṣṇa conscious like Dhruva Mahārāja, there will be no appreciable changes in government because people who hanker to attain political position by hook or by crook cannot think of the welfare of the people. They are only busy to keep their position of prestige and monetary gain. They have very little time to think of the welfare of the citizens.

TEXT 67

ātmānaṁ ca pravayasam

ākalayya viśāmpatiḥ

vanaṁ viraktaḥ prātiṣṭhad

vimṛśann ātmano gatim

SYNONYMS

ātmānam-himself; ca-also; pravayasam-advanced in age; ākalayya-considering; viśāmpatiḥ-King Uttānapāda; vanam-to the forest; viraktaḥ-detached; prātiṣṭhat-departed; vimṛśan-deliberating on; ātmanaḥ-of the self; gatim-salvation.

After considering his advanced age and deliberating on the welfare of his spiritual self, King Uttānapāda detached himself from worldly affairs and entered the forest.

This is the sign of a rājarṣi. King Uttānapāda was very opulent and was emperor of the world, and these attachments were certainly very great. Modern politicians are not as great as kings like Mahārāja Uttānapāda, but because they get some political power for some days, they become so much attached to their positions that they never retire unless they are removed from their posts by cruel death or killed by some opposing political party. It is within our experience that the politicians in India do not quit their positions until death. This was not the practice in olden days, as it is evident from the behavior of King Uttānapāda. Immediately after installing his worthy son Dhruva Mahārāja on the throne, he left his home and palace. There are hundreds and thousands of instances like this in which kings, in their mature age, would give up their kingdoms and go to the forest to practice austerity. Practice of austerity is the main business of human life. As Mahārāja Dhruva practiced austerity in his early age, his father, Mahārāja Uttānapāda, in his old age also practiced austerity in the forest. In modern days however, it is not possible to give up one's home and go to the forest to practice austerity, but if people of all ages would take shelter of the Kṛṣṇa consciousness movement and practice the simple austerities of no illicit sex, no intoxication, no gambling and no meat-eating, and chant the Hare Kṛṣṇa mantra regularly (sixteen rounds), by this practical method it would be a very easy task to get salvation from this material world.

Thus end the Bhaktivedanta purports of the Fourth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Returns Home."

Chapter Ten

Dhruva Mahārāja's Fight With the Yakṣas

TEXT 1

maitreya uvāca

prajāpater duhitaraṁ

śiśumārasya vai dhruvaḥ

upayeme bhramiṁ nāma

tat-sutau kalpa-vatsarau

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued; prajāpateḥ-of the Prajāpati; duhitaram-daughter; śiśumārasya-of Śiśumāra; vai-certainly; dhruvaḥ-Dhruva Mahārāja; upayeme-married; bhramim-Bhrami; nāma-named; tat-sutau-her sons; kalpa-Kalpa; vatsarau-Vatsara.

The great sage Maitreya said: My dear Vidura, thereafter Dhruva Mahārāja married the daughter of Prajāpati Śiśumāra, whose name was Bhrami, and two sons named Kalpa and Vatsara were born of her.

It appears that Dhruva Mahārāja married after being installed on the throne of his father and after the departure of his father to the forest for self-realization. It is very important to note in this connection that since Mahārāja Uttānapāda was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home? The answer is that Mahārāja Uttānapāda was a rājarṣi, saintly king. Although he was busy in his political affairs and duties of government management, he was very anxious for self-realization. Therefore as soon as his son Dhruva Mahārāja was quite worthy to take charge of the government, he took this opportunity to leave home, just like his son, who, without fear, left home for self-realization, even at the age of five years. These are rare instances from which we can see that the importance of spiritual realization is above all other important work. Mahārāja Uttānapāda knew very well that to get his son Dhruva Mahārāja married was not so important that it should take preference to his going away to the forest for self-realization.

TEXT 2

ilāyām api bhāryāyāṁ

vāyoḥ putryāṁ mahā-balaḥ

putram utkala-nāmānaṁ

yoṣid-ratnam ajījanat

SYNONYMS

ilāyām-unto his wife named Ilā; api-also; bhāryāyām-unto his wife; vāyoḥ-of the demigod Vāyu (controller of air); putryām-unto the daughter; mahā-balaḥ-the greatly powerful Dhruva Mahārāja; putram-son; utkala-Utkala; nāmānam-of the name; yoṣit-female; ratnam-jewel; ajījanat-he begot.

The greatly powerful Dhruva Mahārāja had another wife, named Ilā, who was the daughter of the demigod Vāyu. By her he begot a son named Utkala and a very beautiful daughter.

TEXT 3

uttamas tv akṛtodvāho

mṛgayāyāṁ balīyasā

hataḥ puṇya-janenādrau

tan-mātāsya gatiṁ gatā

SYNONYMS

uttamaḥ-Uttama; tu-but; akṛta-without; udvāhaḥ-marriage; mṛgayāyām-on a hunting excursion; balīyasā-very powerful; hataḥ-was killed; puṇya-janena-by a Yakṣa; adrau-on the Himalaya Mountains; tat-his; mātā-mother (Suruci); asya-of her son; gatim-way; gatā-followed.

Dhruva Mahārāja's younger brother Uttama, who was still unmarried, once went on a hunting excursion and was killed by a powerful Yakṣa in the Himalaya Mountains. Along with him, his mother, Suruci, also followed the path of her son [she died].

TEXT 4

dhruvo bhrātṛ-vadhaṁ śrutvā

kopāmarṣa-śucārpitaḥ

jaitraṁ syandanam āsthāya

gataḥ puṇya-janālayam

SYNONYMS

dhruvaḥ-Dhruva Mahārāja; bhrātṛ-vadham-the killing of his brother; śrutvā-hearing this news; kopa-anger; amarṣa-vengeance; śucā-lamentation; arpitaḥ-being filled with; jaitram-victorious; syandanam-chariot; āsthāya-getting on; gataḥ-went; puṇya-jana-ālayam-to the city of the Yakṣas.

When Dhruva Mahārāja heard of the killing of his brother Uttama by the Yakṣas in the Himalaya Mountains, being overwhelmed with lamentation and anger, he got on his chariot and went out for victory over the city of the Yakṣas, Alakāpurī.

Dhruva Mahārāja's becoming angry, overwhelmed with grief, and envious of the enemies was not incompatible with his position as a great devotee. It is a misunderstanding that a devotee should not be angry, envious or overwhelmed by lamentation. Dhruva Mahārāja was the king, and when his brother was unceremoniously killed, it was his duty to take revenge against the Yakṣas from the Himalayas.

TEXT 5

gatvodīcīṁ diśaṁ rājā

rudrānucara-sevitām

dadarśa himavad-droṇyāṁ

purīṁ guhyaka-saṅkulām

SYNONYMS

gatvā-going; udīcīm-northern; diśam-direction; rājā-King Dhruva; rudra-anucara-by followers of Rudra, Lord Śiva; sevitām-inhabited; dadarśa-saw; himavat-Himalayan; droṇyām-in a valley; purīm-a city; guhyaka-ghostly persons; saṅkulām-full of.

Dhruva Mahārāja went to the northern direction of the Himalayan range. In a valley he saw a city full of ghostly persons who were followers of Lord Śiva.

In this verse it is stated that the Yakṣas are more or less devotees of Lord Śiva. By this indication the Yakṣas may be taken to be the Himalayan tribes like the Tibetans.

TEXT 6

dadhmau śaṅkhaṁ bṛhad-bāhuḥ

khaṁ diśaś cānunādayan

yenodvigna-dṛśaḥ kṣattar

upadevyo 'trasan bhṛśam

SYNONYMS

dadhmau-blew; śaṅkham-conchshell; bṛhat-bāhuḥ-the mighty-armed; kham-the sky; diśaḥ ca-and all directions; anunādayan-causing to resound; yena-by which; udvigna-dṛśaḥ-appeared very anxious; kṣattaḥ-my dear Vidura; upadevyaḥ-the wives of the Yakṣas; atrasan-became frightened; bhṛśam-greatly.

Maitreya continued: My dear Vidura, as soon as Dhruva Mahārāja reached Alakāpurī, he immediately blew his conchshell, and the sound reverberated throughout the entire sky and in every direction. The wives of the Yakṣas became very much frightened. From their eyes it was apparent that they were full of anxiety.

TEXT 7

tato niṣkramya balina

upadeva-mahā-bhaṭāḥ

asahantas tan-ninādam

abhipetur udāyudhāḥ

SYNONYMS

tataḥ-thereafter; niṣkramya-coming out; balinaḥ-very powerful; upadeva-of Kuvera; mahā-bhaṭāḥ-great soldiers; asahantaḥ-unable to tolerate; tat-of the conchshell; ninādam-sound; abhipetuḥ-attacked; udāyudhāḥ-equipped with various weapons.

O hero Vidura, the greatly powerful heroes of the Yakṣas, unable to tolerate the resounding vibration of the conchshell of Dhruva Mahārāja, came forth from their city with weapons and attacked Dhruva.

TEXT 8

sa tān āpatato vīra

ugra-dhanvā mahā-rathaḥ

ekaikaṁ yugapat sarvān

ahan bāṇais tribhis tribhiḥ

SYNONYMS

saḥ-Dhruva Mahārāja; tān-all of them; āpatataḥ-falling upon him; vīraḥ-hero; ugra-dhanvā-powerful bowman; mahā-rathaḥ-who could fight with many chariots; eka-ekam-one after another; yugapat-simultaneously; sarvān-all of them; ahan-killed; bāṇaiḥ-by arrows; tribhiḥ tribhiḥ-by threes.

Dhruva Mahārāja, who was a great charioteer and certainly a great bowman also, immediately began to kill them by simultaneously discharging arrows three at a time.

TEXT 9

te vai lalāṭa-lagnais tair

iṣubhiḥ sarva eva hi

matvā nirastam ātmānam

āśaṁsan karma tasya tat

SYNONYMS

te-they; vai-certainly; lalāṭa-lagnaiḥ-intent upon their heads; taiḥ-by those; iṣubhiḥ-arrows; sarve-all of them; eva-certainly; hi-without fail; matvā-thinking; nirastam-defeated; ātmānam-themselves; āśaṁsan-praised; karma-action; tasya-of him; tat-that.

When the heroes of the Yakṣas saw that all their heads were being thus threatened by Dhruva Mahārāja, they could very easily understand their awkward position, and they concluded that they would certainly be defeated. But, as heroes, they lauded the action of Dhruva.

This spirit of fighting in a sporting attitude is very significant in this verse. The Yakṣas were severely attacked. Dhruva Mahārāja was their enemy, but still, upon witnessing the wonderful, heroic acts of Mahārāja Dhruva, they were very pleased with him. This straightforward appreciation of an enemy's prowess is a characteristic of real kṣatriya spirit.

TEXT 10

te 'pi cāmum amṛṣyantaḥ

pāda-sparśam ivoragāḥ

śarair avidhyan yugapad

dvi-guṇaṁ pracikīrṣavaḥ

SYNONYMS

te-the Yakṣas; api-also; ca-and; amum-at Dhruva; amṛṣyantaḥ-being intolerant of; pāda-sparśam-being touched by the feet; iva-like; uragāḥ-serpents; śaraiḥ-with arrows; avidhyan-struck; yugapat-simultaneously; dvi-guṇam-twice as much; pracikīrṣavaḥ-trying to retaliate.

Just like serpents, who cannot tolerate being trampled upon by anyone's feet, the Yakṣas, being intolerant of the wonderful prowess of Dhruva Mahārāja, threw twice as many arrows-six from each of their soldiers-and thus they very valiantly exhibited their prowess.

TEXTS 11–12

tataḥ parigha-nistriṁśaiḥ

prāsaśūla-paraśvadhaiḥ

śakty-ṛṣṭibhir bhuśuṇḍībhiś

citra-vājaiḥ śarair api

abhyavarṣan prakupitāḥ

sarathaṁ saha-sārathim

icchantas tat pratīkartum

ayutānāṁ trayodaśa

SYNONYMS

tataḥ-thereupon; parigha-with iron bludgeons; nistriṁśaiḥ-and swords; prāsa-śūla-with tridents; paraśvadhaiḥ-and lances; śakti-with pikes; ṛṣṭibhiḥ-and spears; bhuśuṇḍībhiḥ-with bhuśuṇḍī weapons; citra-vājaiḥ-having various feathers; śaraiḥ-with arrows; api-also; abhyavarṣan-they showered Dhruva; prakupitāḥ-being angry; sa-ratham-along with his chariot; saha-sārathim-along with his charioteer; icchantaḥ-desiring; tat-Dhruva's activities; pratīkartum-to counteract; ayutānām-of ten-thousands; trayodaśa-thirteen.

The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas [iron bludgeons], nistriṁśas [swords], prāsaśūlas [tridents], paraśvadhas [lances], śaktis [pikes], ṛṣṭis [spears] and bhuśuṇḍī weapons.

TEXT 13

auttānapādiḥ sa tadā

śastra-varṣeṇa bhūriṇā

na evādṛśyatācchanna

āsāreṇa yathā giriḥ

SYNONYMS

auttānapādiḥ-Dhruva Mahārāja; saḥ-he; tadā-at that time; śastra-varṣeṇa-by a shower of weapons; bhūriṇā-incessant; na-not; eva-certainly; adṛśyata-was visible; ācchannaḥ-being covered; āsāreṇa-by constant rainfall; yathā-as; giriḥ-a mountain.

Dhruva Mahārāja was completely covered by an incessant shower of weapons, just as a mountain is covered by incessant rainfall.

Śrīla Viśvanātha Cakravartī Ṭhākura points out in this connection that although Dhruva Mahārāja was covered by the incessant arrows of the enemy, this does not mean that he succumbed in the battle. The example of a mountain peak's being covered by incessant rain is just suitable, for when a mountain is covered by incessant rain, all dirty things are washed from the body of the mountain. Similarly, the incessant shower of arrows from the enemy gave Dhruva Mahārāja new vigor to defeat them. In other words, whatever incompetency he might have had was washed away.

TEXT 14

hāhā-kāras tadaivāsīt

siddhānāṁ divi paśyatām

hato 'yaṁ mānavaḥ sūryo

magnaḥ puṇya-janārṇave

SYNONYMS

hāhā-kāraḥ-tumult of disappointment; tadā-at that time; eva-certainly; āsīt-became manifest; siddhānām-of all the residents of Siddhaloka; divi-in the sky; paśyatām-who were observing the fight; hataḥ-killed; ayam-this; mānavaḥ-grandson of Manu; sūryaḥ-sun; magnaḥ-set; puṇya-jana-of the Yakṣas; arṇave-in the ocean.

All the Siddhas from the higher planetary systems were observing the fight from the sky, and when they saw that Dhruva Mahārāja had been covered by the incessant arrows of the enemy, they roared tumultuously, "The grandson of Manu, Dhruva, is now lost!" They cried that Dhruva Mahārāja was just like the sun and that now he had set within the ocean of the Yakṣas.

In this verse the word mānava is very significant. Generally this word is used to mean "human being." Dhruva Mahārāja is also described here as mānava. Not only is Dhruva Mahārāja a descendant of Manu, but all human society descends from Manu. According to Vedic civilization, Manu is the lawgiver. Even today Hindus in India follow the laws given by Manu. Everyone, therefore, in human society is a mānava, or descendant from Manu, but Dhruva Mahārāja is a distinguished mānava because he is a great devotee.

The denizens of the planet Siddhaloka, where the residents can fly in the sky without airplanes, were anxious over Dhruva Mahārāja's welfare in the battlefield. Śrīla Rūpa Gosvāmī says, therefore, that not only is a devotee well protected by the Supreme Lord, but all the demigods, and even ordinary men, are anxious for his security and safety. The comparison given here that Dhruva Mahārāja appeared to merge in the ocean of the Yakṣas is also significant. When the sun sets on the horizon, it appears that the sun drowns in the ocean, but factually the sun has no difficulty. Similarly, although Dhruva appeared to drown in the ocean of the Yakṣas, he had no difficulty. As the sun rises again in due course at the end of night, so Dhruva Mahārāja, although he might have been in difficulty (because, after all, it was a fight, and in any fighting activities there are reverses), that did not mean that he was defeated.

TEXT 15

nadatsu yātudhāneṣu

jaya-kāśiṣv atho mṛdhe

udatiṣṭhad rathas tasya

nīhārād iva bhāskaraḥ

SYNONYMS

nadatsu-while exclaiming; yātudhāneṣu-the ghostly Yakṣas; jaya-kāśiṣu-proclaiming victory; atho-then; mṛdhe-in the fighting; udatiṣṭhat-appeared; rathaḥ-the chariot; tasya-of Dhruva Mahārāja; nīhārāt-from the mist; iva-like; bhāskaraḥ-the sun.

The Yakṣas, being temporarily victorious, exclaimed that they had conquered Dhruva Mahārāja. But in the meantime Dhruva's chariot suddenly appeared, just as the sun suddenly appears from within foggy mist.

Here Dhruva Mahārāja is compared to the sun and the great assembly of the Yakṣas to foggy mist. Fog is insignificant in comparison with the sun. Although the sun is sometimes seen to be covered by fog, in fact the sun cannot be covered by anything. Our eyes may be covered by a cloud, but the sun is never covered. By this comparison to the sun, the greatness of Dhruva Mahārāja in all circumstances is affirmed.

TEXT 16

dhanur visphūrjayan divyaṁ

dviṣatāṁ khedam udvahan

astraughaṁ vyadhamad bāṇair

ghanānīkam ivānilaḥ

SYNONYMS

dhanuḥ-his bow; visphūrjayan-twanging; divyam-wonderful; dviṣatām-of the enemies; khedam-lamentation; udvahan-creating; astra-ogham-different types of weapons; vyadhamat-he scattered; bāṇaiḥ-with his arrows; ghana-of clouds; anīkam-an army; iva-like; anilaḥ-the wind.

Dhruva Mahārāja's bow and arrows twanged and hissed, causing lamentation in the hearts of his enemies. He began to shoot incessant arrows, shattering all their different weapons, just as the blasting wind scatters the assembled clouds in the sky.

TEXT 17

tasya te cāpa-nirmuktā

bhittvā varmāṇi rakṣasām

kāyān āviviśus tigmā

girīn aśanayo yathā

SYNONYMS

tasya-of Dhruva; te-those arrows; cāpa-from the bow; nirmuktāḥ-released; bhittvā-having pierced; varmāṇi-shields; rakṣasām-of the demons; kāyān-bodies; āviviśuḥ-entered; tigmāḥ-sharp; girīn-mountains; aśanayaḥ-thunderbolts; yathā-just like.

The sharp arrows released from the bow of Dhruva Mahārāja pierced the shields and bodies of the enemy, like the thunderbolts released by the King of heaven, which dismantle the bodies of the mountains.

TEXTS 18–19

bhallaiḥ sañchidyamānānāṁ

śirobhiś cāru-kuṇḍalaiḥ

ūrubhir hema-tālābhair

dorbhir valaya-valgubhiḥ

hāra-keyūra-mukuṭair

uṣṇīṣaiś ca mahā-dhanaiḥ

āstṛtās tā raṇa-bhuvo

rejur vīra-mano-harāḥ

SYNONYMS

bhallaiḥ-by his arrows; sañchidyamānānām-of the Yakṣas who were cut to pieces; śirobhiḥ-with heads; cāru-beautiful; kuṇḍalaiḥ-with earrings; ūrubhiḥ-with thighs; hema-tālābhaiḥ-like golden palm trees; dorbhiḥ-with arms; valaya-valgubhiḥ-with beautiful bracelets; hāra-with garlands; keyūra-armlets; mukuṭaiḥ-and helmets; uṣṇīṣaiḥ-with turbans; ca-also; mahā-dhanaiḥ-very valuable; āstṛtāḥ-covered; tāḥ-those; raṇa-bhuvaḥ-battlefield; rejuḥ-began to glimmer; vīra-of the heroes; manaḥ-harāḥ-bewildering the minds.

The great sage Maitreya continued: My dear Vidura, the heads of those who were cut to pieces by the arrows of Dhruva Mahārāja were decorated very beautifully with earrings and turbans. The legs of their bodies were as beautiful as golden palm trees, their arms were decorated with golden bracelets and armlets, and on their heads there were very valuable helmets bedecked with gold. All these ornaments lying on that battlefield were very attractive and could bewilder the mind of a hero.

It appears that in those days soldiers used to go to the battlefield highly decorated with golden ornaments and with helmets and turbans, and when they were dead the booty was taken by the enemy party. Their falling dead in battle with their many golden ornamental dresses was certainly a lucrative opportunity for the heroes on the battlefield.

TEXT 20

hatāvaśiṣṭā itare raṇājirād

rakṣo-gaṇāḥ kṣatriya-varya-sāyakaiḥ

prāyo vivṛkṇāvayavā vidudruvur

mṛgendra-vikrīḍita-yūthapā iva

SYNONYMS

hata-avaśiṣṭāḥ-the remaining soldiers who were not killed; itare-others; raṇa-ajirāt-from the battlefield; rakṣaḥ-gaṇāḥ-the Yakṣas; kṣatriya-varya-of the greatest of the kṣatriyas, or warriors; sāyakaiḥ-by the arrows; prāyaḥ-mostly; vivṛkṇa-cut to pieces; avayavāḥ-their bodily limbs; vidudruvuḥ-fled; mṛgendra-by a lion; vikrīḍita-being defeated; yūthapāḥ-elephants; iva-like.

The remaining Yakṣas who somehow or other were not killed had their limbs cut to pieces by the arrows of the great warrior Dhruva Mahārāja. Thus they began to flee, just as elephants flee when defeated by a lion.

TEXT 21

apaśyamānaḥ sa tadātatāyinaṁ

mahā-mṛdhe kañcana mānavottamaḥ

purīṁ didṛkṣann api nāviśad dviṣāṁ

na māyināṁ veda cikīrṣitaṁ janaḥ

SYNONYMS

apaśyamānaḥ-while not observing; saḥ-Dhruva; tadā-at that time; ātatāyinam-armed opposing soldiers; mahā-mṛdhe-in that great battlefield; kañcana-any; mānava-uttamaḥ-the best of the human beings; purīm-the city; didṛkṣan-wishing to see; api-although; na āviśat-did not enter; dviṣām-of the enemies; na-not; māyinām-of the mystics; veda-knows; cikīrṣitam-the plans; janaḥ-anyone.

Dhruva Mahārāja, the best of human beings, observed that in that great battlefield not one of the opposing soldiers was left standing with proper weapons. He then desired to see the city of Alakāpurī, but he thought to himself, "No one knows the plans of the mystic Yakṣas."

TEXT 22

iti bruvaṁś citra-rathaḥ sva-sārathiṁ

yattaḥ pareṣāṁ pratiyoga-śaṅkitaḥ

śuśrāva śabdaṁ jaladher iveritaṁ

nabhasvato dikṣu rajo 'nvadṛśyata

SYNONYMS

iti-thus; bruvan-talking; citra-rathaḥ-Dhruva Mahārāja, whose chariot was very beautiful; sva-sārathim-to his charioteer; yattaḥ-being on guard; pareṣām-from his enemies; pratiyoga-counterattack; śaṅkitaḥ-being apprehensive; śuśrāva-heard; śabdam-sound; jaladheḥ-from the ocean; iva-as if; īritam-resounded; nabhasvataḥ-because of wind; dikṣu-in all directions; rajaḥ-dust; anu-then; adṛśyata-was perceived.

In the meantime, while Dhruva Mahārāja, doubtful of his mystic enemies, was talking with his charioteer, they heard a tremendous sound, as if the whole ocean were there, and they found that from the sky a great dust storm was coming over them from all directions.

TEXT 23

kṣaṇenācchāditaṁ vyoma

ghanānīkena sarvataḥ

visphurat-taḍitā dikṣu

trāsayat-stanayitnunā

SYNONYMS

kṣaṇena-within a moment; ācchāditam-was covered; vyoma-the sky; ghana-of dense clouds; anīkena-with a mass; sarvataḥ-everywhere; visphurat-dazzling; taḍitā-with lightning; dikṣu-in all directions; trāsayat-threatening; stanayitnunā-with thundering.

Within a moment the whole sky was overcast with dense clouds, and severe thundering was heard. There was glittering electric lightning and severe rainfall.

TEXT 24

vavṛṣū rudhiraughāsṛk-

pūya-viṇ-mūtra-medasaḥ

nipetur gaganād asya

kabandhāny agrato 'nagha

SYNONYMS

vavṛṣuḥ-showered; rudhira-of blood; ogha-an inundation; asṛk-mucus; pūya-pus; viṭ-stool; mūtra-urine; medasaḥ-and marrow; nipetuḥ-began to fall; gaganāt-from the sky; asya-of Dhruva; kabandhāni-trunks of bodies; agrataḥ-in front; anagha-O faultless Vidura.

My dear faultless Vidura, in that rainfall there was blood, mucus, pus, stool, urine and marrow falling heavily before Dhruva Mahārāja, and there were trunks of bodies falling from the sky.

TEXT 25

tataḥ khe 'dṛśyata girir

nipetuḥ sarvato-diśam

gadā-parigha-nistriṁśa-

musalāḥ sāśma-varṣiṇaḥ

SYNONYMS

tataḥ-thereafter; khe-in the sky; adṛśyata-was visible; giriḥ-a mountain; nipetuḥ-fell down; sarvataḥ-diśam-from all directions; gadā-clubs; parigha-iron bludgeons; nistriṁśa-swords; musalāḥ-maces; sa-aśma-great pieces of stone; varṣiṇaḥ-with a shower of.

Next, a great mountain was visible in the sky, and from all directions hailstones fell, along with lances, clubs, swords, iron bludgeons and great pieces of stone.

TEXT 26

ahayo 'śani-niḥśvāsā

vamanto 'gniṁ ruṣākṣibhiḥ

abhyadhāvan gajā mattāḥ

siṁha-vyāghrāś ca yūthaśaḥ

SYNONYMS

ahayaḥ-serpents; aśani-thunderbolts; niḥśvāsāḥ-breathing; vamantaḥ-vomiting; agnim-fire; ruṣā-akṣibhiḥ-with angry eyes; abhyadhāvan-came forward; gajāḥ-elephants; mattāḥ-mad; siṁha-lions; vyāghrāḥ-tigers; ca-also; yūthaśaḥ-in groups.

Dhruva Mahārāja also saw many big serpents with angry eyes, vomiting forth fire and coming to devour him, along with groups of mad elephants, lions and tigers.

TEXT 27

samudra ūrmibhir bhīmaḥ

plāvayan sarvato bhuvam

āsasāda mahā-hrādaḥ

kalpānta iva bhīṣaṇaḥ

SYNONYMS

samudraḥ-the sea; ūrmibhiḥ-with waves; bhīmaḥ-fierce; plāvayan-inundating; sarvataḥ-in all directions; bhuvam-the earth; āsasāda-came forward; mahā-hrādaḥ-making great sounds; kalpa-ante-(the dissolution) at the end of a kalpa; iva-like; bhīṣaṇaḥ-fearful.

Then, as if it were the time of the dissolution of the whole world, the fierce sea with foaming waves and great roaring sounds came forward before him.

TEXT 28

evaṁ-vidhāny anekāni

trāsanāny amanasvinām

sasṛjus tigma-gataya

āsuryā māyayāsurāḥ

SYNONYMS

evam-vidhāni-(phenomena) like this; anekāni-many varieties of; trāsanāni-fearful; amanasvinām-to the less intelligent men; sasṛjuḥ-they created; tigma-gatayaḥ-of heinous nature; āsuryā-demoniac; māyayā-by illusion; asurāḥ-the demons.

The demon Yakṣas are by nature very heinous, and by their demoniac power of illusion they can create many strange phenomena to frighten one who is less intelligent.

TEXT 29

dhruve prayuktām asurais

tāṁ māyām atidustarām

niśamya tasya munayaḥ

śam āśaṁsan samāgatāḥ

SYNONYMS

dhruve-against Dhruva; prayuktām-inflicted; asuraiḥ-by the demons; tām-that; māyām-mystic power; ati-dustarām-very dangerous; niśamya-after hearing; tasya-his; munayaḥ-the great sages; śam-good fortune; āśaṁsan-giving encouragement for; samāgatāḥ-assembled.

When the great sages heard that Dhruva Mahārāja was overpowered by the illusory mystic tricks of the demons, they immediately assembled to offer him auspicious encouragement.

TEXT 30

munaya ūcuḥ

auttānapāda bhagavāṁs tava śārṅgadhanvā

devaḥ kṣiṇotv avanatārti-haro vipakṣān

yan-nāmadheyam abhidhāya niśamya cāddhā

loko 'ñjasā tarati dustaram aṅga mṛtyum

SYNONYMS

munayaḥ ūcuḥ-the sages said; auttānapāda-O son of King Uttānapāda; bhagavān-the Supreme Personality of Godhead; tava-your; śārṅga-dhanvā-one who bears the bow called Śārṅga; devaḥ-the Lord; kṣiṇotu-may He kill; avanata-of the surrendered soul; ārti-the distresses; haraḥ-who removes; vipakṣān-enemies; yat-whose; nāmadheyam-holy name; abhidhāya-uttering; niśamya-hearing; ca-also; addhā-immediately; lokaḥ-persons; añjasā-fully; tarati-overcome; dustaram-insurmountable; aṅga-O Dhruva; mṛtyum-death.

All the sages said: Dear Dhruva, O son of King Uttānapāda, may the Supreme Personality of Godhead known as Śārṅgadhanvā, who relieves the distresses of His devotees, kill all your threatening enemies. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and hearing the holy name of the Lord, many men can be fully protected from fierce death without difficulty. Thus a devotee is saved.

The great ṛṣis approached Dhruva Mahārāja at a time when his mind was very perplexed due to the magical feats exhibited by the Yakṣas. A devotee is always protected by the Supreme Personality of Godhead. By His inspiration only, the sages came to encourage Dhruva Mahārāja and assure him that there was no danger because he was a soul fully surrendered to the Supreme Lord. By the grace of the Lord, if a devotee, at the time of death, can simply chant His holy name-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-simply by chanting this mahā-mantra, he immediately surpasses the great ocean of the material sky and enters the spiritual sky. He never has to come back for repetition of birth and death. Simply by chanting the holy name of the Lord, one can surpass the ocean of death, so Dhruva Mahārāja was certainly able to surpass the illusory magical feats of the Yakṣas, which for the time being disturbed his mind.

Thus end the Bhaktivedanta purports of the Fourth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja's Fight With the Yakṣas."

Chapter Eleven

Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting

TEXT 1

maitreya uvāca

niśamya gadatām evam

ṛṣīṇāṁ dhanuṣi dhruvaḥ

sandadhe 'stram upaspṛśya

yan nārāyaṇa-nirmitam

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya continued to speak; niśamya-having heard; gadatām-the words; evam-thus; ṛṣīṇām-of the sages; dhanuṣi-upon his bow; dhruvaḥ-Dhruva Mahārāja; sandadhe-fixed; astram-an arrow; upaspṛśya-after touching water; yat-that which; nārāyaṇa-by Nārāyaṇa; nirmitam-was made.

Śrī Maitreya said: My dear Vidura, when Dhruva Mahārāja heard the encouraging words of the great sages, he performed the ācamana by touching water and then took up his arrow made by Lord Nārāyaṇa and fixed it upon his bow.

Dhruva Mahārāja was given a specific arrow made by Lord Nārāyaṇa Himself, and he now fixed it upon his bow to finish the illusory atmosphere created by the Yakṣas. As it is stated in the Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te. Without Nārāyaṇa, the Supreme Personality of Godhead, no one is able to overcome the action of the illusory energy. Śrī Caitanya Mahāprabhu has also given us a nice weapon for this age, as stated in the Bhāgavatam: sāṅgopāṅgāstra-in this age, the nārāyaṇāstra, or weapon to drive away māyā, is the chanting of the Hare Kṛṣṇa mantra in pursuance of the associates of Lord Caitanya, such as Advaita Prabhu, Nityānanda, Gadādhara and Śrīvāsa.

TEXT 2

sandhīyamāna etasmin

māyā guhyaka-nirmitāḥ

kṣipraṁ vineśur vidura

kleśā jñānodaye yathā

SYNONYMS

sandhīyamāne-while joining to his bow; etasmin-this nārārayaṇāstra; māyāḥ-the illusions; guhyaka-nirmitāḥ-created by the Yakṣas; kṣipram-very soon; vineśuḥ-were destroyed; vidura-O Vidura; kleśāḥ-illusory pains and pleasures; jñāna-udaye-upon the arising of knowledge; yathā-just as.

As soon as Dhruva Mahārāja joined the nārāyaṇāstra arrow to his bow, the illusion created by the Yakṣas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self.

Kṛṣṇa is like the sun, and māyā, or the illusory energy of Kṛṣṇa, is like darkness. Darkness means absence of light; similarly, māyā means absence of Kṛṣṇa consciousness. Kṛṣṇa consciousness and māyā are always there, side by side. As soon as there is awakening of Kṛṣṇa consciousness, all the illusory pains and pleasures of material existence are vanquished. Māyām etāṁ taranti te: [Bg. 7.14] constant chanting of the mahā-mantra will keep us always aloof from the illusory energy of māyā.

TEXT 3

tasyārṣāstraṁ dhanuṣi prayuñjataḥ

suvarṇa-puṅkhāḥ kalahaṁsa-vāsasaḥ

viniḥsṛtā āviviśur dviṣad-balaṁ

yathā vanaṁ bhīma-ravāḥ śikhaṇḍinaḥ

SYNONYMS

tasya-while Dhruva; ārṣa-astram-the weapon given by Nārāyaṇa Ṛṣi; dhanuṣi-on his bow; prayuñjataḥ-fixed; suvarṇa-puṅkhāḥ-(arrows) with golden shafts; kalahaṁsa-vāsasaḥ-with feathers like the wings of a swan; viniḥsṛtāḥ-sprang out; āviviśuḥ-entered; dviṣat-balam-the soldiers of the enemy; yathā-just as; vanam-into a forest; bhīma-ravāḥ-making a tumultuous sound; śikhaṇḍinaḥ-peacocks.

Even as Dhruva Mahārāja fixed the weapon made by Nārāyaṇa Ṛṣi onto his bow, arrows with golden shafts and feathers like the wings of a swan flew out from it. They entered the enemy soldiers with a great hissing sound, just as peacocks enter a forest with tumultuous crowing.

TEXT 4

tais tigma-dhāraiḥ pradhane śilī-mukhair

itas tataḥ puṇya-janā upadrutāḥ

tam abhyadhāvan kupitā udāyudhāḥ

suparṇam unnaddha-phaṇā ivāhayaḥ

SYNONYMS

taiḥ-by those; tigma-dhāraiḥ-which had a sharp point; pradhane-on the battlefield; śilī-mukhaiḥ-arrows; itaḥ tataḥ-here and there; puṇya-janāḥ-the Yakṣas; upadrutāḥ-being greatly agitated; tam-towards Dhruva Mahārāja; abhyadhāvan-rushed; kupitāḥ-being angry; udāyudhāḥ-with upraised weapons; suparṇam-towards Garuḍa; unnaddha-phaṇāḥ-with upraised hoods; iva-like; ahayaḥ-serpents.

Those sharp arrows dismayed the enemy soldiers, who became almost unconscious, but various Yakṣas on the battlefield, in a rage against Dhruva Mahārāja, somehow or other collected their weapons and attacked. Just as serpents agitated by Garuḍa rush towards Garuḍa with upraised hoods, all the Yakṣa soldiers prepared to overcome Dhruva Mahārāja with their upraised weapons.

TEXT 5

sa tān pṛṣatkair abhidhāvato mṛdhe

nikṛtta-bāhūru-śirodharodarān

nināya lokaṁ param arka-maṇḍalaṁ

vrajanti nirbhidya yam ūrdhva-retasaḥ

SYNONYMS

saḥ-he (Dhruva Mahārāja); tān-all the Yakṣas; pṛṣatkaiḥ-by his arrows; abhidhāvataḥ-coming forward; mṛdhe-in the battlefield; nikṛtta-being separated; bāhu-arms; ūru-thighs; śiraḥ-dhara-necks; udarān-and bellies; nināya-delivered; lokam-to the planet; param-supreme; arka-maṇḍalam-the sun globe; vrajanti-go; nirbhidya-piercing; yam-to which; ūrdhva-retasaḥ-those who do not discharge semen at any time.

When Dhruva Mahārāja saw the Yakṣas coming forward, he immediately took his arrows and cut the enemies to pieces. Separating their arms, legs, heads and bellies from their bodies, he delivered the Yakṣas to the planetary system which is situated above the sun globe and which is attainable only by first-class brahmacārīs, who have never discharged their semen.

To be killed by the Lord or by His devotees is auspicious for nondevotees. The Yakṣas were killed indiscriminately by Dhruva Mahārāja, but they attained the planetary system attainable only for brahmacārīs who never discharged their semen. As the impersonalist jñānīs or the demons killed by the Lord attain Brahmaloka, or Satyaloka, persons killed by a devotee of the Lord also attain Satyaloka. To reach the Satyaloka planetary system described here, one has to be elevated above the sun globe. Killing, therefore, is not always bad. If the killing is done by the Supreme Personality of Godhead or His devotee or in great sacrifices, it is for the benefit of the entity killed in that way. Material so-called nonviolence is very insignificant in comparison to killing done by the Supreme Personality of Godhead or His devotees. Even when a king or the state government kills a person who is a murderer, that killing is for the benefit of the murderer, for thus he may become cleared of all sinful reactions.

An important word in this verse is ūrdhva-retasaḥ, which means brahmacārīs who have never discharged semen. Celibacy is so important that even though one does not undergo any austerities, penances or ritualistic ceremonies prescribed in the Vedas, if one simply keeps himself a pure brahmacārī, not discharging his semen, the result is that after death he goes to the Satyaloka. Generally, sex life is the cause of all miseries in the material world. In the Vedic civilization sex life is restricted in various ways. Out of the whole population of the social structure, only the gṛhasthas are allowed restricted sex life. All others refrain from sex. The people of this age especially do not know the value of not discharging semen. As such, they are variously entangled with material qualities and suffer an existence of struggle only. The word ūrdhva-retasaḥ especially indicates the Māyāvādī sannyāsīs, who undergo strict principles of austerity. But in the Bhagavad-gītā (8.16) the Lord says that even if one goes up to Brahmaloka, he again comes back (ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna). Therefore, actual mukti, or liberation, can be attained only by devotional service, because by devotional service one can go above Brahmaloka, or to the spiritual world, wherefrom he never comes back. Māyāvādī sannyāsīs are very proud of becoming liberated, but actual liberation is not possible unless one is in touch with the Supreme Lord in devotional service. It is said, hariṁ vinā na sṛtiṁ taranti: without Kṛṣṇa's mercy, no one can have liberation.

TEXT 6

tān hanyamānān abhivīkṣya guhyakān

anāgasaś citra-rathena bhūriśaḥ

auttānapādiṁ kṛpayā pitāmaho

manur jagādopagataḥ saharṣibhiḥ

SYNONYMS

tān-those Yakṣas; hanyamānān-being killed; abhivīkṣya-seeing; guhyakān-the Yakṣas; anāgasaḥ-offenseless; citra-rathena-by Dhruva Mahārāja, who had a beautiful chariot; bhūriśaḥ-greatly; auttānapādim-unto the son of Uttānapāda; kṛpayā-out of mercy; pitā-mahaḥ-the grandfather; manuḥ-Svāyambhuva Manu; jagāda-gave instructions; upagataḥ-approached; saha-ṛṣibhiḥ-with great sages.

When Svāyambhuva Manu saw that his grandson Dhruva Mahārāja was killing so many of the Yakṣas who were not actually offenders, out of his great compassion he approached Dhruva with great sages to give him good instruction.

Dhruva Mahārāja attacked Alakāpurī, the city of the Yakṣas, because his brother was killed by one of them. Actually only one of the citizens, not all of them, was guilty of killing his brother, Uttama. Dhruva Mahārāja, of course, took a very serious step when his brother was killed by the Yakṣas. War was declared, and the fighting was going on. This sometimes happens in present days also-for one man's fault a whole state is sometimes attacked. This kind of wholesale attack is not approved by Manu, the father and lawgiver of the human race. He therefore wanted to stop his grandson Dhruva from continuing to kill the Yakṣa citizens who were not offenders.

TEXT 7

manur uvāca

alaṁ vatsātiroṣeṇa

tamo-dvāreṇa pāpmanā

yena puṇya-janān etān

avadhīs tvam anāgasaḥ

SYNONYMS

manuḥ uvāca-Manu said; alam-enough; vatsa-my dear boy; atiroṣeṇa-with excessive anger; tamaḥ-dvāreṇa-the path of ignorance; pāpmanā-sinful; yena-by which; puṇya-janān-the Yakṣas; etān-all these; avadhīḥ-you have killed; tvam-you; anāgasaḥ-offenseless.

Lord Manu said: My dear son, please stop. It is not good to become unnecessarily angry-it is the path to hellish life. Now you are going beyond the limit by killing Yakṣas who are actually not offenders.

In this verse the word atiroṣeṇa means "with unnecessary anger." When Dhruva Mahārāja went beyond the limits of necessary anger, his grandfather, Svāyambhuva Manu, immediately came to protect him from further sinful action. From this we can understand that killing is not bad, but when killing is done unnecessarily or when an offenseless person is killed, such killing opens the path to hell. Dhruva Mahārāja was saved from such sinful action because he was a great devotee.

A kṣatriya is allowed to kill only for maintenance of the law and order of the state; he is not allowed to kill or commit violence without reason. Violence is certainly a path leading to a hellish condition of life, but it is also required for maintenance of the law and order of the state. Here Lord Manu prohibited Dhruva Mahārāja from killing the Yakṣas because only one of them was punishable for killing his brother, Uttama; not all of the Yakṣa citizens were punishable. We find in modern warfare, however, that attacks are made upon innocent citizens who are without fault. According to the law of Manu, such warfare is a most sinful activity. Furthermore, at the present moment civilized nations are unnecessarily maintaining many slaughterhouses for killing innocent animals. When a nation is attacked by its enemies, the wholesale slaughter of the citizens should be taken as a reaction to their own sinful activities. That is nature's law.

TEXT 8

nāsmat-kulocitaṁ tāta

karmaitat sad-vigarhitam

vadho yad upadevānām

ārabdhas te 'kṛtainasām

SYNONYMS

na-not; asmat-kula-our family; ucitam-befitting; tāta-my dear son; karma-action; etat-this; sat-by authorities on religion; vigarhitam-forbidden; vadhaḥ-the killing; yat-which; upadevānām-of the Yakṣas; ārabdhaḥ-was undertaken; te-by you; akṛta-enasām-of those who are sinless.

My dear son, the killing of the sinless Yakṣas which you have undertaken is not at all approved by authorities, and it does not befit our family, which is supposed to know the laws of religion and irreligion.

TEXT 9

nanv ekasyāparādhena

prasaṅgād bahavo hatāḥ

bhrātur vadhābhitaptena

tvayāṅga bhrātṛ-vatsala

SYNONYMS

nanu-certainly; ekasya-of one (Yakṣa); aparādhena-with the offense; prasaṅgāt-because of their association; bahavaḥ-many; hatāḥ-have been killed; bhrātuḥ-of your brother; vadha-by the death; abhitaptena-being aggrieved; tvayā-by you; aṅga-my dear son; bhrātṛ-vatsala-affectionate to your brother.

My dear son, it has been proved that you are very much affectionate towards your brother and are greatly aggrieved at his being killed by the Yakṣas, but just consider-for one Yakṣa's offense, you have killed many others, who are innocent.

TEXT 10

nāyaṁ mārgo hi sādhūnāṁ

hṛṣīkeśānuvartinām

yad ātmānaṁ parāg gṛhya

paśuvad bhūta-vaiśasam

SYNONYMS

na-never; ayam-this; mārgaḥ-path; hi-certainly; sādhūnām-of honest persons; hṛṣīkeśa-of the Supreme Personality of Godhead; anuvartinām-following the path; yat-which; ātmānam-self; parāk-the body; gṛhya-thinking to be; paśu-vat-like animals; bhūta-of living entities; vaiśasam-killing.

One should not accept the body as the self and thus, like the animals, kill the bodies of others. This is especially forbidden by saintly persons, who follow the path of devotional service to the Supreme Personality of Godhead.

The words sādhūnāṁ hṛṣīkeśānuvartinām are very significant. Sādhu means "a saintly person." But who is a saintly person? A saintly person is he who follows the path of rendering service unto the Supreme Personality of Godhead, Hṛṣīkeśa. In the Nārada-pañcarātra it is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] the process of rendering favorable service to the Supreme Personality of Godhead with one's senses is called bhakti, or devotional service. Therefore, why should a person who is already engaged in the service of the Lord engage himself in personal sense gratification? Dhruva Mahārāja is advised here by Lord Manu that he is a pure servitor of the Lord. Why should he unnecessarily engage, like the animals, in the bodily concept of life? An animal thinks that the body of another animal is his food; therefore, in the bodily concept of life, one animal attacks another. A human being, especially one who is a devotee of the Lord, should not act like this. A sādhu, a saintly devotee, is not supposed to kill animals unnecessarily.

TEXT 11

sarva-bhūtātma-bhāvena

bhūtāvāsaṁ hariṁ bhavān

ārādhyāpa durārādhyaṁ

viṣṇos tat paramaṁ padam

SYNONYMS

sarva-bhūta-in all living entities; ātma-upon the Supersoul; bhāvena-with meditation; bhūta-of all existence; āvāsam-the abode; harim-Lord Hari; bhavān-you; ārādhya-by worshiping; āpa-have achieved; durārādhyam-very difficult to propitiate; viṣṇoḥ-of Lord Viṣṇu; tat-that; paramam-supreme; padam-situation.

It is very difficult to achieve the spiritual abode of Hari, in the Vaikuṇṭha planets, but you are so fortunate that you are already destined to go to that abode by worshiping Him as the supreme abode of all living entities.

The material bodies of all living entities cannot exist unless sheltered by the spirit soul and the Supersoul. The spirit soul is dependent on the Supersoul, who is present even within the atom. Therefore, since anything, material or spiritual, is completely dependent on the Supreme Lord, the Supreme Lord is referred to here as bhūtāvāsa. Dhruva Mahārāja, as a kṣatriya, could have argued with his grandfather, Manu, when Manu requested him to stop fighting. But even though Dhruva could have argued that as a kṣatriya it was his duty to fight with the enemy, he was informed that since every living entity is a residence of the Supreme Lord and can be considered a temple of the Lord, the unnecessary killing of any living entity is not permitted.

TEXT 12

sa tvaṁ harer anudhyātas

tat-puṁsām api sammataḥ

kathaṁ tv avadyaṁ kṛtavān

anuśikṣan satāṁ vratam

SYNONYMS

saḥ-that person; tvam-you; hareḥ-by the Supreme Lord; anudhyātaḥ-being always remembered; tat-His; puṁsām-by the devotees; api-also; sammataḥ-esteemed; katham-why; tu-then; avadyam-abominable (act); kṛtavān-you have undertaken; anuśikṣan-setting the example; satām-of saintly persons; vratam-a vow.

Because you are a pure devotee of the Lord, the Lord is always thinking of you, and you are also recognized by all His confidential devotees. Your life is meant for exemplary behavior. I am therefore surprised-why have you undertaken such an abominable task?

Dhruva Mahārāja was a pure devotee and was accustomed to always thinking of the Lord. Reciprocally, the Lord always thinks of those pure devotees who think of Him only, twenty-four hours a day. As a pure devotee does not know anything beyond the Lord, so the Lord does not know anything beyond His pure devotee. Svāyambhuva Manu pointed out this fact to Dhruva Mahārāja: "Not only are you a pure devotee, but you are recognized by all pure devotees of the Lord. You should always act in such an exemplary way that others may learn from you. Under the circumstances, it is surprising that you have killed so many faultless Yakṣas."

TEXT 13

titikṣayā karuṇayā

maitryā cākhila-jantuṣu

samatvena ca sarvātmā

bhagavān samprasīdati

SYNONYMS

titikṣayā-by tolerance; karuṇayā-by mercy; maitryā-by friendship; ca-also; akhila-universal; jantuṣu-unto the living entities; samatvena-by equilibrium; ca-also; sarva-ātmā-the Supersoul; bhagavān-the Personality of Godhead; samprasīdati-becomes very satisfied.

The Lord is very satisfied with His devotee when the devotee greets other people with tolerance, mercy, friendship and equality.

It is the duty of an advanced devotee in the second stage of devotional perfection to act in accordance with this verse. There are three stages of devotional life. In the lowest stage, a devotee is simply concerned with the Deity in the temple, and he worships the Lord with great devotion, according to rules and regulations. In the second stage the devotee is cognizant of his relationship with the Lord, his relationship with fellow devotees, his relationship with persons who are innocent and his relationship with persons who are envious. Sometimes devotees are ill-treated by envious persons. It is advised that an advanced devotee should be tolerant; he should show complete mercy to persons who are ignorant or innocent. A preacher-devotee is meant to show mercy to innocent persons, whom he can elevate to devotional service. Everyone, by constitutional position, is an eternal servant of God. Therefore, a devotee's business is to awaken everyone's Kṛṣṇa consciousness. That is his mercy. As for a devotee's treatment of other devotees who are his equals, he should maintain friendship with them. His general view should be to see every living entity as part of the Supreme Lord. Different living entities appear in different forms of dress, but according to the instruction of the Bhagavad-gītā, a learned person sees all living entities equally. Such treatment by the devotee is very much appreciated by the Supreme Lord. lt is said, therefore, that a saintly person is always tolerant and merciful, he is a friend to everyone, never an enemy to anyone, and he is peaceful. These are some of the good qualities of a devotee.

TEXT 14

samprasanne bhagavati

puruṣaḥ prākṛtair guṇaiḥ

vimukto jīva-nirmukto

brahma nirvāṇam ṛcchati

SYNONYMS

samprasanne-upon satisfaction; bhagavati-of the Supreme Personality of Godhead; puruṣaḥ-a person; prākṛtaiḥ-from the material; guṇaiḥ-modes of nature; vimuktaḥ-being liberated; jīva-nirmuktaḥ-freed from the subtle body also; brahma-unlimited; nirvāṇam-spiritual bliss; ṛcchati-achieves.

One who actually satisfies the Supreme Personality of Godhead during one's lifetime becomes liberated from the gross and subtle material conditions. Thus being freed from all material modes of nature, he achieves unlimited spiritual bliss.

In the previous verse it has been explained that one should treat all living entities with tolerance, mercy, friendship and equality. By such behavior one satisfies the Supreme Personality of Godhead, and upon His satisfaction the devotee immediately becomes free from all material conditions. The Lord also confirms this in the Bhagavad-gītā: "Anyone who sincerely and seriously engages in My service immediately becomes situated in the transcendental stage wherein he can enjoy unlimited spiritual bliss." Everyone in this material world is struggling hard in order to achieve blissful life. Unfortunately, people do not know how to achieve it. Atheists do not believe in God, and certainly they do not please Him. Here it is clearly said that upon pleasing the Supreme Personality of Godhead one immediately attains to the spiritual platform and enjoys unlimited blissful life. To become free from material existence means to become free from the influence of material nature.

The word samprasanne, which is used in this verse, means "being satisfied." A person should act in such a way that the Lord is satisfied by the activity; it is not that he himself is to be satisfied. Of course, when the Lord is satisfied, the devotee automatically becomes satisfied. This is the secret of the process of bhakti-yoga. Outside of bhakti-yoga, everyone is trying to satisfy himself. No one is trying to satisfy the Lord. Karmīs grossly try to satisfy their senses, but even those who are elevated to the platform of knowledge also try to satisfy themselves, in a subtle form. Karmīs try to satisfy themselves by sense gratification, and jñānīs try to satisfy themselves by subtle activities or mental speculation and thinking themselves to be God. Yogīs also try to satisfy themselves, by thinking that they can achieve different mystic perfections. But only devotees try to satisfy the Supreme Personality of Godhead. The devotees' process of self-realization is completely different from the processes of the karmīs, jñānīs and yogīs. Everyone else is trying to satisfy himself, whereas the devotee tries only to satisfy the Lord. The devotional process is completely different from the others; by working to please the Lord by engaging his senses in the Lord's loving service, the devotee is immediately situated on the transcendental platform, and he enjoys unlimited blissful life.

TEXT 15

bhūtaiḥ pañcabhir ārabdhair

yoṣit puruṣa eva hi

tayor vyavāyāt sambhūtir

yoṣit-puruṣayor iha

SYNONYMS

bhūtaiḥ-by the material elements; pañcabhiḥ-five; ārabdhaiḥ-developed; yoṣit-woman; puruṣaḥ-man; eva-just so; hi-certainly; tayoḥ-of them; vyavāyāt-by sexual life; sambhūtiḥ-the further creation; yoṣit-of women; puruṣayoḥ-and of men; iha-in this material world.

The creation of the material world begins with the five elements, and thus everything, including the body of a man or a woman, is created of these elements. By the sexual life of man and woman, the number of men and women in this material world is further increased.

When Svāyambhuva Manu saw that Dhruva Mahārāja understood the philosophy of Vaiṣṇavism and yet was still dissatisfied because of his brother's death, he gave him an explanation of how this material body is created by the five elements of material nature. In the Bhagavad-gītā it is also confirmed, prakṛteḥ kriyamāṇāni: everything is created, maintained and annihilated by the material modes of nature. In the background, of course, there is the direction of the Supreme Personality of Godhead. This is also confirmed in the Bhagavad-gītā (mayādhyakṣeṇa [Bg. 9.10]). In the Ninth Chapter, Kṛṣṇa says, "Under My superintendence material nature is acting." Svāyambhuva Manu wanted to impress on Dhruva Mahārāja that the death of the material body of his brother was not actually the Yakṣas' fault; it was an act of the material nature. The Supreme Personality of Godhead has immense varieties of potencies, and they act in different gross and subtle ways.

It is by such powerful potencies that the universe is created, although grossly it appears to be no more than the five elements-earth, water, fire, air and ether. Similarly, the bodies of all species of living entities, whether human beings or demigods, animals or birds, are also created by the same five elements, and by sexual union they expand into more and more living entities. That is the way of creation, maintenance and annihilation. One should not be disturbed by the waves of material nature in this process. Dhruva Mahārāja was indirectly advised not to be afflicted by the death of his brother because our relationship with the body is completely material. The real self, spirit soul, is never annihilated or killed by anyone.

TEXT 16

evaṁ pravartate sargaḥ

sthitiḥ saṁyama eva ca

guṇa-vyatikarād rājan

māyayā paramātmanaḥ

SYNONYMS

evam-thus; pravartate-occurs; sargaḥ-creation; sthitiḥ-maintenance; saṁyamaḥ-annihilation; eva-certainly; ca-and; guṇa-of the modes; vyatikarāt-by interaction; rājan-O King; māyayā-by the illusory energy; parama-ātmanaḥ-of the Supreme Personality of Godhead.

Manu continued: My dear King Dhruva, it is simply by the illusory, material energy of the Supreme Personality of Godhead and by the interaction of the three modes of material nature that creation, maintenance and annihilation take place.

First, creation takes place with the ingredients of the five elements of material nature. Then, by the interaction of the modes of material nature, maintenance also takes place. When a child is born, the parents immediately see to its maintenance. This tendency for maintenance of offspring is present not only in human society, but in animal society as well. Even tigers care for their cubs, although their propensity is to eat other animals. By the interaction of the material modes of nature, creation, maintenance and also annihilation take place inevitably. But at the same time we should know that all is conducted under the superintendence of the Supreme Personality of Godhead. Everything is going on under that process. Creation is the action of the rajo-guṇa, the mode of passion; maintenance is the action of sattva-guṇa, the mode of goodness; and annihilation is the action of tamo-guṇa, the mode of ignorance. We can see that those who are situated in the mode of goodness live longer than those who are situated in the tamo-guṇa or rajo-guṇa. In other words, if one is elevated to the mode of goodness, he is elevated to a higher planetary system, where the duration of life is very great. Ūrdhvaṁ gacchanti sattva-sthāḥ: great ṛṣis, sages and sannyāsīs who maintain themselves in sattva-guṇa, or the mode of material goodness, are elevated to a higher planetary system. Those who are transcendental even to the material modes of nature are situated in the mode of pure goodness; they attain eternal life in the spiritual world.

TEXT 17

nimitta-mātraṁ tatrāsīn

nirguṇaḥ puruṣarṣabhaḥ

vyaktāvyaktam idaṁ viśvaṁ

yatra bhramati lohavat

SYNONYMS

nimitta-mātram-remote cause; tatra-then; āsīt-was; nirguṇaḥ-uncontaminated; puruṣa-ṛṣabhaḥ-the Supreme Person; vyakta-manifested; avyaktam-unmanifested; idam-this; viśvam-world; yatra-where; bhramati-moves; loha-vat-like iron.

My dear Dhruva, the Supreme Personality of Godhead is uncontaminated by the material modes of nature. He is the remote cause of the creation of this material cosmic manifestation. When He gives the impetus, many other causes and effects are produced, and thus the whole universe moves, just as iron moves by the integrated force of a magnet.

How the external energy of the Supreme Personality of Godhead works within this material world is explained in this verse. Everything is happening by the energy of the Supreme Lord. The atheistic philosophers, who do not agree to accept the Supreme Personality of Godhead as the original cause of creation, think that the material world moves by the action and reaction of different material elements. A simple example of the interaction of elements occurs when we mix soda and acid and the movement of effervescence is produced. But one cannot produce life by such interaction of chemicals. There are 8,400,000 different species of life, with different wishes and different actions. How the material force is working cannot be explained just on the basis of chemical reaction. A suitable example in this connection is that of the potter and the potter's wheel. The potter's wheel rotates, and several varieties of earthen pots come out. There are many causes for the earthen pots, but the original cause is the potter, who sets a force on the wheel. That force comes by his superintendence. The same idea is explained in Bhagavad-gītā-behind all material action and reaction there is Kṛṣṇa, the Supreme Personality of Godhead. Kṛṣṇa says that everything depends on His energy, and yet He is not everywhere. The pot is produced under certain conditions of action and reaction of material energy, but the potter is not in the pot. In a similar way, the material creation is set up by the Lord, but He remains aloof. As stated in the Vedas, He simply glanced over it, and the agitation of matter immediately began.

In Bhagavad-gītā it is also said that the Lord impregnates the material energy with the part-and-parcel jīvas, and thus the different forms and different activities immediately ensue. Because of the different desires and karmic activities of the jīva soul, different types of bodies in different species are produced. In Darwin's theory there is no acceptance of the living entity as spirit soul, and therefore his explanation of evolution is incomplete. Varieties of phenomena occur within this universe on account of the actions and reactions of the three material modes, but the original creator, or the cause, is the Supreme Personality of Godhead, who is mentioned here as nimitta-mātram, the remote cause. He simply pushes the wheel with His energy. According to the Māyāvādī philosophers, the Supreme Brahman has transformed Himself into many varieties of forms, but that is not the fact. He is always transcendental to the actions and reactions of the material guṇas, although He is the cause of all causes. Lord Brahmā says, therefore, in the Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

There are many causes and effects, but the original cause is Śrī Kṛṣṇa.

TEXT 18

sa khalv idaṁ bhagavān kāla-śaktyā

guṇa-pravāheṇa vibhakta-vīryaḥ

karoty akartaiva nihanty ahantā

ceṣṭā vibhūmnaḥ khalu durvibhāvyā

SYNONYMS

saḥ-the; khalu-however; idam-this (universe); bhagavān-the personality of Godhead; kāla-of time; śaktyā-by the force; guṇa-pravāheṇa-by the interaction of the modes of nature; vibhakta-divided; vīryaḥ-(whose) potencies; karoti-acts upon; akartā-the nondoer; eva-although; nihanti-kills; ahantā-nonkiller; ceṣṭā-the energy; vibhūmnaḥ-of the Lord; khalu-certainly; durvibhāvyā-inconceivable.

The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening.

The word durvibhāvyā means "inconceivable by our tiny brain," and vibhakta-vīryaḥ means "divided in varieties of potencies." This is the right explanation of the display of creative energies in the material world. We can better understand the mercy of God by an example: a government state is always supposed to be merciful, but sometimes, in order to keep law and order, the government employs its police force, and thus punishment is meted out to the rebellious citizens. Similarly, the Supreme Personality of Godhead is always merciful and full of transcendental qualities, but certain individual souls have forgotten their relationship with Kṛṣṇa and have endeavored to lord it over material nature. As a result of their endeavor, they are involved in varieties of material interaction. It is incorrect to argue, however, that because energy issues from the Supreme Personality of Godhead, He is the actor. In the previous verse, the word nimitta-mātram indicates that the Supreme Lord is completely aloof from the action and reaction of this material world. How is everything being done? The word "inconceivable" has been used. It is not within the power of one's small brain to comprehend; unless one accepts the inconceivable power and energy of the Lord, one cannot make any progress. The forces which act are certainly set up by the Supreme Personality of Godhead, but He is always aloof from their action and reaction. The varieties of energies produced by the interaction of material nature produce the varieties of species of life and their resultant happiness and unhappiness.

How the Lord acts is nicely explained in the Viṣṇu Purāṇa: fire is situated in one place, while the heat and light produced by the fire act in many different ways. Another example given is that the electric powerhouse is situated in one place, but by its energies many different types of machinery move. The production is never identical with the original source of the energy, but the original source of energy, being the prime factor, is simultaneously one with and different from the product. Therefore, Lord Caitanya's philosophy, , is the perfect way of understanding. ln this material world, the Lord incarnates in three forms-as Brahmā, Viṣṇu and Śiva-by which He takes charge of the three modes of material nature. By His incarnation of Brahmā He creates, as the incarnation of Viṣṇu He maintains, and by. His incarnation of Śiva, He also annihilates. But the original source of Brahmā, Viṣṇu and Śiva-Garbhodakaśāyī Viṣṇu-is always apart from these actions and reactions of material nature.

TEXT 19

so 'nanto 'nta-karaḥ kālo

'nādir ādi-kṛd avyayaḥ

janaṁ janena janayan

mārayan mṛtyunāntakam

SYNONYMS

saḥ-He; anantaḥ-infinite; anta-karaḥ-annihilator; kālaḥ-time; anādiḥ-without beginning; ādi-kṛt-beginning of everything; avyayaḥ-without decrease; janam-living entities; janena-by living entities; janayan-causing to be born; mārayan-killing; mṛtyunā-by death; antakam-killers.

My dear Dhruva, the Supreme Personality of Godhead is ever existing, but in the form of time, He is the killer of everything. He has no beginning, although He is the beginning of everything, nor is He ever exhaustible, although everything is exhausted in due course of time. The living entities are created through the agency of the father and killed through the agency of death, but He is perpetually free of birth and death.

The supreme authority and inconceivable power of the Supreme Personality of Godhead can be minutely studied from this verse. He is always unlimited. That means that He has no creation or end. He is, however, death (in the form of time), as described in Bhagavad-gītā. Kṛṣṇa says, "I am death. I take away everything at the end of life." Eternal time is also without beginning, but it is the creator of all creatures. The example is given of touchstone, which creates many valuable stones and jewels but does not decrease in power. Similarly, creation occurs many times, everything is maintained, and, after a time, everything is annihilated-but the original creator, the Supreme Lord, remains untouched and undiminished in power. The secondary creation is made by Brahmā, but Brahmā is created by the Supreme Godhead. Lord Śiva annihilates the whole creation, but at the end he is also annihilated by Viṣṇu. Lord Viṣṇu remains. In the Vedic hymns it is stated that in the beginning there is only Viṣṇu and that He alone remains at the end.

An example can help us to understand the inconceivable potency of the Supreme Lord. In the recent history of warfare the Supreme Personality of Godhead created a Hitler and, before that, a Napoleon Bonaparte, and they each killed many living entities in war. But in the end Bonaparte and Hitler were also killed. People are still very much interested in writing and reading books about Hitler and Bonaparte and how they killed so many people in war. Year after year many books are published for public reading regarding Hitler's killing thousands of Jews in confinement. But no one is researching who killed Hitler and who created such a gigantic killer of human beings. The devotees of the Lord are not much interested in the study of the flickering history of the world. They are interested only in Him who is the original creator, maintainer and annihilator. That is the purpose of the Kṛṣṇa consciousness movement.

TEXT 20

na vai sva-pakṣo 'sya vipakṣa eva vā

parasya mṛtyor viśataḥ samaṁ prajāḥ

taṁ dhāvamānam anudhāvanty anīśā

yathā rajāṁsy anilaṁ bhūta-saṅghāḥ

SYNONYMS

na-not; vai-however; sva-pakṣaḥ-ally; asya-of the Supreme Personality of Godhead; vipakṣaḥ-enemy; eva-certainly; vā-or; parasya-of the Supreme; mṛtyoḥ-in the form of time; viśataḥ-entering; samam-equally; prajāḥ-living entities; tam-Him; dhāvamānam-moving; anudhāvanti-follow behind; anīśāḥ-dependent living entities; yathā-as; rajāṁsi-particles of dust; anilam-the wind; bhūta-saṅghāḥ-other material elements.

The Supreme Personality of Godhead, in His feature of eternal time, is present in the material world and is neutral towards everyone. No one is His ally, and no one is His enemy. Within the jurisdiction of the time element, everyone enjoys or suffers the result of his own karma, or fruitive activities. As, when the wind blows, small particles of dust fly in the air, so, according to one's particular karma, one suffers or enjoys material life.

Although the Supreme Personality of Godhead is the original cause of all causes, He is not responsible for anyone's material sufferings or enjoyment. There is no such partiality on the part of the Supreme Lord. The less intelligent accuse the Supreme Lord of being partial and claim that this is why one enjoys in this material world and another suffers. But this verse specifically says that there is no such partiality on the part of the Supreme Lord. Living entities, however, are never independent. As soon as they declare their independence of the supreme controller, they are immediately put into this material world to try their luck freely, as far as possible. When the material world is created for such misguided living entities, they create their own karma, fruitive activities, and take advantage of the time element, and thereby they create their own fortune or misfortune. Everyone is created, everyone is maintained, and everyone is ultimately killed. As far as these three things are concerned, the Lord is equal to everyone; it is according to one's karma that one suffers and enjoys. The living entity's higher or lower position, his suffering and enjoying, are due to his own karma. The exact word used in this connection is anīśāḥ, which means "dependent on their own karma." The example is given that the government gives everyone the facilities for governmental action and management, but by one's own choice one creates a situation which obliges him to exist under different types of consciousness. The example given in this verse is that when the wind blows, particles of dust float in the air. Gradually lightning occurs, and then torrents of rain follow, and thus the rainy season creates a situation of varieties in the forest. God is very kind-He gives everyone an equal chance-but by the resultant actions of one's own karma one suffers or enjoys this material world.

TEXT 21

āyuṣo 'pacayaṁ jantos

tathaivopacayaṁ vibhuḥ

ubhābhyāṁ rahitaḥ sva-stho

duḥsthasya vidadhāty asau

SYNONYMS

āyuṣaḥ-of duration of life; apacayam-diminution; jantoḥ-of the living entities; tathā-similarly; eva-also; upacayam-increase; vibhuḥ-the Supreme Personality of Godhead; ubhābhyām-from both of them; rahitaḥ-free; sva-sthaḥ-always situated in His transcendental position; duḥsthasya-of the living entities under the laws of karma; vidadhāti-awards; asau-He.

The Supreme Personality of Godhead, Viṣṇu, is all-powerful, and He awards the results of one's fruitive activities. Thus, although one living entity's duration of life is very small whereas that of another is very great, He is always in His transcendental position, and there is no question of lessening or increasing His duration of life.

Both the mosquito and Lord Brahmā are living entities in the material world; both are minute sparks and are part of the Supreme Lord. The very short duration of the life of the mosquito and the very long lifetime of Lord Brahmā are both awarded by the Supreme Personality of Godhead according to the results of their karma. But in the Brahma-saṁhitā we find it said, karmāṇi nirdahati: the Lord diminishes or vanquishes the reactions of devotees. The same fact is explained in Bhagavad-gītā Yajñārthāt karmaṇo 'nyatra: one should perform karma only for the purpose of satisfying the Supreme Lord, otherwise one is bound by the action and reaction of karma. Under the laws of karma a living entity wanders within the universe under the rule of eternal time, and sometimes he becomes a mosquito and sometimes Lord Brahmā. To a sane man this business is not very fruitful. Bhagavad-gītā (9.25) gives a warning to the living entities: yānti deva-vratā devān-those who are addicted to the worship of the demigods go to the planets of the demigods, and those who are addicted to worship of the Pitās, forefathers, go to the Pitās. Those who are inclined to material activities remain in the material sphere. But persons who engage in devotional service reach the abode of the Supreme Personality of Godhead, where there is neither birth nor death nor different varieties of life under the influence of the law of karma. The best interest of the living entity is to engage himself in devotional service and go back home, back to Godhead. Śrīla Bhaktivinoda Ṭhākura advised: "My friend, you are being washed away in material nature's waves of time. Please try to understand that you are the eternal servant of the Lord. Then everything will stop, and you will be eternally happy."

TEXT 22

kecit karma vadanty enaṁ

svabhāvam apare nṛpa

eke kālaṁ pare daivaṁ

puṁsaḥ kāmam utāpare

SYNONYMS

kecit-some; karma-fruitive activities; vadanti-explain; enam-that; svabhāvam-nature; apare-others; nṛpa-my dear King Dhruva; eke-some; kālam-time; pare-others; daivam-fate; puṁsaḥ-of the living entity; kāmam-desire; uta-also; apare-others.

The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say that it is due to desire.

There are different types of philosophers-mīmāṁsakas, atheists, astronomers, sexualists and so many other classifications of mental speculators. The real conclusion is that it is our work only that binds us within this material world in different varieties of life. How these varieties have sprung up is explained in the Vedas: it is due to the desire of the living entity. The living entity is not a dead stone; he has different varieties of desire, or kāma. The Vedas say, kāmo'karṣīt. The living entities are originally parts of the Lord, like sparks of a fire, but they have dropped to this material world, attracted by a desire to lord it over nature. That is a fact. Every living entity is trying to lord it over the material resources to the best of his ability.

This kāma, or desire, cannot be annihilated. There are some philosophers who say that if one gives up his desires, he again becomes liberated. But it is not at all possible to give up desire, for desire is a symptom of the living entity. If there were no desire, then the living entity would be a dead stone. Śrīla Narottama dāsa Ṭhākura, therefore, advises that one turn his desire towards serving the Supreme Personality of Godhead. Then desire becomes purified. And when one's desires are purified, one becomes liberated from all material contamination. The conclusion is that the different philosophers' theories to explain the varieties of life and their pleasure and pain are all imperfect. The real explanation is that we are eternal servants of God and that as soon as we forget this relationship we are thrown into the material world, where we create our different activities and suffer or enjoy the result. We are drawn into this material world by desire, but the same desire must be purified and employed in the devotional service of the Lord. Then our disease of wandering in the universe under different forms and conditions will end.

TEXT 23

avyaktasyāprameyasya

nānā-śakty-udayasya ca

na vai cikīrṣitaṁ tāta

ko vedātha sva-sambhavam

SYNONYMS

avyaktasya-of the unmanifested; aprameyasya-of the Transcendence; nānā-various; śakti-energies; udayasya-of Him who gives rise to; ca-also; na-never; vai-certainly; cikīrṣitam-the plan; tāta-my dear boy; kaḥ-who; veda-can know; atha-therefore; sva-own; sambhavam-origin.

The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation.

The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation. The mental speculator may be called Dr. Frog. The story is that a frog in a three-foot well wanted to calculate the length and breadth of the Atlantic Ocean on the basis of his knowledge of his own well. But it was an impossible task for Dr. Frog. A person may be a great academician, scholar or professor, but he cannot speculate and expect to understand the Absolute Truth, for his senses are limited. The cause of all causes, the Absolute Truth, can be known from the Absolute Truth Himself, and not by our ascending process to reach Him. When the sun is not visible at night or when it is covered by a cloud in the day, it is not possible to uncover it, either by bodily or mental strength or by scientific instruments, although the sun is there in the sky. No one can say that he has discovered a torchlight so powerful that if one goes on a roof and focuses the torchlight on the night sky, the sun will then be seen. There is no such torchlight, nor is it possible.

The word avyakta, "unmanifested," in this verse indicates that the Absolute Truth cannot be manifested by any strain of so-called scientific advancement of knowledge. Transcendence is not the subject matter of direct experience. The Absolute Truth may be known in the same way as the sun covered by a cloud or covered by night, for when the sun rises in the morning, in its own way, then everyone can see the sun, everyone can see the world, and everyone can see himself. This understanding of self-realization is called ātma-tattva. Unless, however, one comes to this point of understanding ātma-tattva, one remains in the darkness in which he was born. Under the circumstances, no one can understand the plan of the Supreme Personality of Godhead. The Lord is equipped with varieties of energies, as stated in the Vedic literature (parāsya śaktir vividhaiva śrūyate). He is equipped with the energy of eternal time. Not only does He have the material energy which we see and experience, but He has also many reserve energies that He can manifest in due course of time when necessary. The material scientist can simply study the partial understanding of the varieties of energies; he can take up one of the energies and try to understand it with limited knowledge, but still it is not possible to understand the Absolute Truth in full by dint of material science. No material scientist can foretell what is going to happen in the future. The bhakti-yoga process, however, is completely different from so-called scientific advancement of knowledge. A devotee completely surrenders unto the Supreme, who reveals Himself by His causeless mercy. As stated in Bhagavad-gītā, dadāmi buddhi-yogaṁ tam. The Lord says, "I give him intelligence." What is that intelligence? Yena mām upayānti te. The Lord gives one the intelligence to cross over the ocean of nescience and come back home, back to Godhead. In conclusion, the cause of all causes, the Absolute Truth, or Supreme Brahman, cannot be understood by philosophical speculation, but He reveals Himself to His devotee because the devotee fully surrenders unto His lotus feet. Bhagavad-gītā is therefore to be accepted as a revealed scripture spoken by the Absolute Truth Himself when He descended to this planet. If any intelligent man wants to know what God is, he should study this transcendental literature under the guidance of a bona fide spiritual master. Then it is very easy to understand Kṛṣṇa as He is.

TEXT 24

na caite putraka bhrātur

hantāro dhanadānugāḥ

visargādānayos tāta

puṁso daivaṁ hi kāraṇam

SYNONYMS

na-never; ca-also; ete-all these; putraka-my dear son; bhrātuḥ-of your brother; hantāraḥ-killers; dhanada-of Kuvera; anugāḥ-followers; visarga-of birth; ādānayoḥ-of death; tāta-my dear son; puṁsaḥ-of a living entity; daivam-the Supreme; hi-certainly; kāraṇam-the cause.

My dear son, those Yakṣas, who are descendants of Kuvera, are not actually the killers of your brother; the birth and death of every living entity are caused by the Supreme, who is certainly the cause of all causes.

TEXT 25

sa eva viśvaṁ sṛjati

sa evāvati hanti ca

athāpi hy anahaṅkārān

nājyate guṇa-karmabhiḥ

SYNONYMS

saḥ-He; eva-certainly; viśvam-the universe; sṛjati-creates; saḥ-He; eva-certainly; avati-maintains; hanti-annihilates; ca-also; atha api-moreover; hi-certainly; anahaṅkārāt-from being without ego; na-not; ajyate-becomes entangled; guṇa-by the modes of material nature; karmabhiḥ-by activities.

The Supreme Personality of Godhead creates this material world, maintains it, and annihilates it in due course of time, but because He is transcendental to such activities, He is never affected by ego in such action or by the modes of material nature.

In this verse the word anahaṅkāra means "without ego." The conditioned soul has a false ego, and as a result of his karma he gets different types of bodies in this material world. Sometimes he gets the body of a demigod, and he thinks that body to be his identity. Similarly, when he gets the body of a dog he identifies his self with that body. But for the Supreme Personality of Godhead there is no such distinction between the body and the soul. Bhagavad-gītā, therefore, certifies that anyone who thinks of Kṛṣṇa as an ordinary human being is without knowledge of His transcendental nature and is a great fool. The Lord says, na māṁ karmāṇi limpanti: He is not affected by anything He does, because He is never contaminated by the material modes of nature. That we have a material body proves that we are infected by the three material modes of nature. The Lord says to Arjuna, "You and I had many, many births previously, but I remember everything, whereas you do not." That is the difference between the living entity, or conditioned soul, and the Supreme Soul. The Supersoul, the Supreme Personality of Godhead, has no material body, and because He has no material body, He is not affected by any work He executes. There are many Māyāvādī philosophers who consider that Kṛṣṇa's body is the effect of a concentration of the material mode of goodness, and they distinguish Kṛṣṇa's soul from Kṛṣṇa's body. The real situation, however, is that the body of the conditioned soul, even if he has a large accumulation of material goodness, is material, whereas Kṛṣṇa's body is never material; it is transcendental. Kṛṣṇa has no false ego, for He does not identify Himself with the false and temporary body. His body is always eternal; He descends to this world in His own original, spiritual body. This is explained in Bhagavad-gītā as paraṁ bhāvam. The words paraṁ bhāvaṁ and divyam are especially significant in understanding Kṛṣṇa's personality.

TEXT 26

eṣa bhūtāni bhūtātmā

bhūteśo bhūta-bhāvanaḥ

sva-śaktyā māyayā yuktaḥ

sṛjaty atti ca pāti ca

SYNONYMS

eṣaḥ-this; bhūtāni-all created beings; bhūta-ātmā-the Supersoul of all living entities; bhūta-īśaḥ-the controller of everyone; bhūta-bhāvanaḥ-the maintainer of everyone; sva-śaktyā-through His energy; māyayā-the external energy; yuktaḥ-through such agency; sṛjati-creates; atti-annihilates; ca-and; pāti-maintains; ca-and.

The Supreme Personality of Godhead is the Supersoul of all living entities. He is the controller and maintainer of everyone; through the agency of His external energy, He creates, maintains and annihilates everyone.

There are two kinds of energies in the matter of creation. The Lord creates this material world through His external, material energy, whereas the spiritual world is a manifestation of His internal energy. He is always associated with the internal energy, but He is always aloof from the material energy. Therefore in Bhagavad-gītā (9.4) the Lord says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All living entities are living on Me or on My energy, but I am not everywhere." He is personally always situated in the spiritual world. In the material world also, wherever the Supreme Lord is personally present is to be understood as being the spiritual world. For example, the Lord is worshiped in the temple by pure devotees. The temple is therefore to be understood as being the spiritual world.

TEXT 27

tam eva mṛtyum amṛtaṁ tāta daivaṁ

sarvātmanopehi jagat-parāyaṇam

yasmai baliṁ viśva-sṛjo haranti

gāvo yathā vai nasi dāma-yantritāḥ

SYNONYMS

tam-unto Him; eva-certainly; mṛtyum-death; amṛtam-immortality; tāta-my dear son; daivam-the Supreme; sarva-ātmanā-in all respects; upehi-surrender; jagat-of the world; parāyaṇam-ultimate goal; yasmai-unto whom; balim-offerings; viśva-sṛjaḥ-all the demigods like Brahmā; haranti-bear; gāvaḥ-bulls; yathā-as; vai-without fail; nasi-in the nose; dāma-by a rope; yantritāḥ-controlled.

My dear boy Dhruva, please surrender unto the Supreme Personality of Godhead, who is the ultimate goal of the progress of the world. Everyone, including the demigods headed by Lord Brahmā, is working under His control, just as a bull, prompted by a rope in its nose, is controlled by its owner.

The material disease is to declare independence from the supreme controller. Factually, our material existence begins when we forget the supreme controller and wish to lord it over material nature. Everyone in the material world is trying his best to become the supreme controller-individually, nationally, socially and in many other ways. Dhruva Mahārāja was advised to stop fighting by his grandfather, who was concerned that Dhruva was adhering to a personal ambition to fight to annihilate the whole race of Yakṣas. In this verse, therefore, Svāyambhuva Manu seeks to eradicate the last tinge of false ambition in Dhruva by explaining the position of the supreme controller. The words mṛtyum amṛtam, "death and immortality," are significant. In Bhagavad-gītā the Lord says, "I am ultimate death, who takes away everything from the demons." The demons' business is to continually struggle for existence as lords over material nature. The demons repeatedly meet death after death and create a network of involvement in the material world. The Lord is death for the demons, but for devotees He is amṛta, eternal life. Devotees who render continuous service to the Lord have already attained immortality, for whatever they are doing in this life they will continue to do in the next. They will simply change their material bodies for spiritual bodies. Unlike the demons, they no longer have to change material bodies, The Lord, therefore, is simultaneously death and immortality. He is death for demons and immortality for devotees. He is the ultimate goal of everyone because He is the cause of all causes. Dhruva Mahārāja was advised to surrender unto Him in all respects, without keeping any personal ambition. One may put forward the argument, "Why are the demigods worshiped?" The answer is given here that demigods are worshiped by less intelligent men. The demigods themselves accept sacrifices for the ultimate satisfaction of the Supreme Personality of Godhead.

TEXT 28

yaḥ pañca-varṣo jananīṁ tvaṁ vihāya

mātuḥ sapatnyā vacasā bhinna-marmā

vanaṁ gatas tapasā pratyag-akṣam

ārādhya lebhe mūrdhni padaṁ tri-lokyāḥ

SYNONYMS

yaḥ-one who; pañca-varṣaḥ-five years old; jananīm-mother; tvam-you; vihāya-leaving aside; mātuḥ-of the mother; sa-patnyāḥ-of the co-wife; vacasā-by the words; bhinna-marmā-aggrieved at heart; vanam-to the forest; gataḥ-went; tapasā-by austerity; pratyak-akṣam-the Supreme Lord; ārādhya-worshiping; lebhe-achieved; mūrdhni-on the top; padam-the position; tri-lokyāḥ-of the three worlds.

My dear Dhruva, at the age of only five years you were very grievously afflicted by the words of your mother's co-wife, and you very boldly gave up the protection of your mother and went to the forest to engage in the yogic process for realization of the Supreme Personality of Godhead. As a result of this you have already achieved the topmost position in all the three worlds.

Manu was very proud that Dhruva Mahārāja was one of the descendants in his family because at the age of only five years Dhruva began meditating upon the Supreme Personality of Godhead and within six months he was able to see the Supreme Lord face to face. Factually, Dhruva Mahārāja is the glory of the Manu dynasty, or the human family. The human family begins from Manu. The Sanskrit word for man is manuṣya, which means "descendant of Manu." Not only is Dhruva Mahārāja the glory of the family of Svāyambhuva Manu, but he is the glory of the entire human society. Because Dhruva Mahārāja had already surrendered to the Supreme Godhead, he was especially requested not to do anything unbefitting a surrendered soul.

TEXT 29

tam enam aṅgātmani mukta-vigrahe

vyapāśritaṁ nirguṇam ekam akṣaram

ātmānam anviccha vimuktam ātma-dṛg

yasminn idaṁ bhedam asat pratīyate

SYNONYMS

tam-Him; enam-that; aṅga-my dear Dhruva; ātmani-in the mind; mukta-vigrahe-free from anger; vyapāśritam-situated; nirguṇam-transcendental; ekam-one; akṣaram-the infallible Brahman; ātmānam-the self; anviccha-try to find out; vimuktam-uncontaminated; ātma-dṛk-facing towards the Supersoul; yasmin-in which; idam-this; bhedam-differentiation; asat-unreal; pratīyate-appears to be.

My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering.

The living entities have three kinds of vision, according to their positions in self-realization. According to the bodily concept of life, one sees differentiation in terms of varieties of bodies. The living entity actually passes through many varieties of material forms, but despite all such changes of body, he is eternal. When living entities, therefore, are viewed in the bodily concept of life, one appears to be different from another. Lord Manu wanted to change the vision of Dhruva Mahārāja, who was looking upon the Yakṣas as different from him or as his enemies. Factually no one is an enemy or a friend. Everyone is passing through different types of bodies under the law of karma, but as soon as one is situated in his spiritual identity, he does not see differentiation in terms of this law. In other words, as stated in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

A devotee, who is already liberated, does not see differentiation in terms of the outward body; he sees all living entities as spirit souls, eternal servants of the Lord. Dhruva Mahārāja was advised by Lord Manu to see with that vision. He was specifically advised to do so because he was a great devotee and should not have looked upon other living entities with ordinary vision. Indirectly Manu pointed out to Dhruva Mahārāja that out of material affection Dhruva thought of his brother as his kin and the Yakṣas as his enemies. Such observation of differentiation subsides as soon as one is situated in his original position as an eternal servant of the Lord.

TEXT 30

tvaṁ pratyag-ātmani tadā bhagavaty ananta

ānanda-mātra upapanna-samasta-śaktau

bhaktiṁ vidhāya paramāṁ śanakair avidyā-

granthiṁ vibhetsyasi mamāham iti prarūḍham

SYNONYMS

tvam-you; pratyak-ātmani-unto the Supersoul; tadā-at that time; bhagavati-unto the Supreme Personality of Godhead; anante-who is unlimited; ānanda-mātre-the reservoir of all pleasure; upapanna-possessed of; samasta-all; śaktau-potencies; bhaktim-devotional service; vidhāya-by rendering; paramām-supreme; śanakaiḥ-very soon; avidyā-of illusion; granthim-the knot; vibhetsyasi-you will undo; mama-my; aham-I; iti-thus; prarūḍham-firmly fixed.

Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my."

Dhruva Mahārāja was already a liberated person because at the age of five years he had seen the Supreme Personality of Godhead. But even though liberated, he was, for the time being, afflicted by the illusion of māyā, thinking himself the brother of Uttama in the bodily concept of life. The whole material world is working on the basis of "I" and "mine." This is the root of attraction to the material world. If one is attracted by this root of illusory conceptions-"I" and "mine"-he will have to remain within this material world in different exalted or nasty positions. By the grace of Lord Kṛṣṇa, the sages and Lord Manu reminded Dhruva Mahārāja that he should not continue this material conception of "I" and "mine." Simply by devotional service unto the Lord his illusion could be eradicated without difficulty.

TEXT 31

saṁyaccha roṣaṁ bhadraṁ te

pratīpaṁ śreyasāṁ param

śrutena bhūyasā rājann

agadena yathāmayam

SYNONYMS

saṁyaccha-just control; roṣam-anger; bhadram-all good fortune; te-to you; pratīpam-enemy; śreyasām-of all goodness; param-the foremost; śrutena-by hearing; bhūyasā-constantly; rājan-my dear King; agadena-by medicinal treatment; yathā-as; āmayam-disease.

My dear King, just consider what I have said to you, which will act as medicinal treatment upon disease. Control your anger, for anger is the foremost enemy on the path of spiritual realization. I wish all good fortune for you. Please follow my instructions.

Dhruva Mahārāja was a liberated soul, and actually he was not angry with anyone. But because he was the ruler, it was his duty to become angry for some time in order to keep law and order in the state. His brother, Uttama, was without fault, yet he was killed by one of the Yakṣas. It was the duty of Dhruva Mahārāja to kill the offender (life for life) because Dhruva was the king. When the challenge came, Dhruva Mahārāja fought vehemently and punished the Yakṣas sufficiently. But anger is such that if one increases it, it increases unlimitedly. In order that Dhruva Mahārāja's kingly anger not exceed the limit, Manu was kind enough to check his grandson. Dhruva Mahārāja could understand the purpose of his grandfather, and he immediately stopped the fighting. The words śrutena bhūyasā, "by constantly hearing," are very important in this verse. By constantly hearing about devotional service, one can check the force of anger, which is detrimental to the process of devotional service. Śrīla Parīkṣit Mahārāja said that the constant hearing of the pastimes of the Lord is the panacea for all material diseases. Everyone, therefore, should hear about the Supreme Personality of Godhead constantly. By hearing one can always remain in equilibrium, and thus his progress in spiritual life will not be hampered.

Dhruva Mahārāja's becoming angry with the miscreants was quite appropriate. There is a short story in this connection about a snake who became a devotee upon instruction by Nārada, who instructed him not to bite anymore. Since ordinarily a snake's business is to fatally bite other living entities, as a devotee he was forbidden to do so. Unfortunately, people took advantage of this nonviolence on the part of the snake, especially the children, who began to throw stones at him. He did not bite anyone, however, because it was the instruction of his spiritual master. After a while, when the snake met his spiritual master, Nārada, he complained, "I have given up the bad habit of biting innocent living entities, but they are mistreating me by throwing stones at me." Upon hearing this, Nārada Muni instructed him, "Don't bite, but do not forget to expand your hood as if you were going to bite. Then they will go away." Similarly, a devotee is always nonviolent; he is qualified with all good characteristics. But, in the common world, when there is mischief made by others, he should not forget to become angry, at least for the time being, in order to drive away the miscreants.

TEXT 32

yenopasṛṣṭāt puruṣāl

loka udvijate bhṛśam

na budhas tad-vaśaṁ gacched

icchann abhayam ātmanaḥ

SYNONYMS

yena-by which; upasṛṣṭāt-being overwhelmed; puruṣāt-by the person; lokaḥ-everyone; udvijate-becomes terrified; bhṛśam-greatly; na-never; budhaḥ-a learned person; tat-of anger; vaśam-under the control; gacchet-should go; icchan-desiring; abhayam-fearlessness, liberation; ātmanaḥ-of the self.

A person who desires liberation from this material world should not fall under the control of anger because when bewildered by anger one becomes a source of dread for all others.

A devotee or saintly person should not be dreadful to others, nor should anyone be a source of dread to him. If one treats others with nonenmity, then no one will become his enemy. There is the example, however, of Jesus Christ, who had enemies, and they crucified him. The demonic are always present, and they find fault even in saintly persons. But a saintly person never becomes angry, even if there is very great provocation.

TEXT 33

helanaṁ giriśa-bhrātur

dhanadasya tvayā kṛtam

yaj jaghnivān puṇya-janān

bhrātṛ-ghnān ity amarṣitaḥ

SYNONYMS

helanam-disrespectful behavior; giriśa-of Lord Śiva; bhrātuḥ-the brother; dhanadasya-to Kuvera; tvayā-by you; kṛtam-was performed; yat-because; jaghnivān-you have killed; puṇya-janān-the Yakṣas; bhrātṛ-of your brother; ghnān-killers; iti-thus (thinking); amarṣitaḥ-angry.

My dear Dhruva, you thought that the Yakṣas killed your brother, and therefore you have killed great numbers of them. But by this action you have agitated the mind of Lord Śiva's brother Kuvera, who is the treasurer of the demigods. Please note that your actions have been very disrespectful to Kuvera and Lord Śiva.

Lord Manu stated that Dhruva Mahārāja had been offensive to Lord Śiva and his brother Kuvera because the Yakṣas belonged to Kuvera's family. They were not ordinary persons. As such, they have been described as puṇya janān, pious men. Somehow or other the mind of Kuvera had been agitated, and Dhruva Mahārāja was advised to pacify him.

TEXT 34

taṁ prasādaya vatsāśu

sannatyā praśrayoktibhiḥ

na yāvan mahatāṁ tejaḥ

kulaṁ no 'bhibhaviṣyati

SYNONYMS

tam-him; prasādaya-pacify; vatsa-my son; āśu-immediately; sannatyā-by offering obeisances; praśrayā-by respectful behavior; uktibhiḥ-by gentle words; na yāvat-before; mahatām-of great personalities; tejaḥ-wrath; kulam-family; naḥ-our; abhibhaviṣyati-will affect.

For this reason, my son, you should immediately pacify Kuvera with gentle words and prayers, and thus his wrath may not affect our family.

In our common dealings we should maintain friendship with everyone and certainly with such exalted demigods as Kuvera. Our behavior should be such that no one should become angry and thereby commit a wrong to individuals, families or society.

TEXT 35

evaṁ svāyambhuvaḥ pautram

anuśāsya manur dhruvam

tenābhivanditaḥ sākam

ṛṣibhiḥ sva-puraṁ yayau

SYNONYMS

evam-thus; svāyambhuvaḥ-Lord Svāyambhuva Manu; pautram-to his grandson; anuśāsya-after giving instruction; manuḥ-Lord Manu; dhruvam-to Dhruva Mahārāja; tena-by him; abhivanditaḥ-being offered obeisances to; sākam-together; ṛṣibhiḥ-with the sages; sva-puram-to his own abode; yayau-went.

Thus Svāyambhuva Manu, after giving instruction to Dhruva Mahārāja, his grandson, received respectful obeisances from him. Then Lord Manu and the great sages went back to their respective homes.

Thus end the Bhaktivedanta purports of the Fourth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting."

Chapter Twelve

Dhruva Mahārāja Goes Back to Godhead

TEXT 1

maitreya uvāca

dhruvaṁ nivṛttaṁ pratibuddhya vaiśasād

apeta-manyuṁ bhagavān dhaneśvaraḥ

tatrāgataś cāraṇa-yakṣa-kinnaraiḥ

saṁstūyamāno nyavadat kṛtāñjalim

SYNONYMS

maitreyaḥ uvāca-Maitreya said; dhruvam-Dhruva Mahārāja; nivṛttam-ceased; pratibuddhya-having learned; vaiśasāt-from killing; apeta-subsided; manyum-anger; bhagavān-Kuvera; dhana-īśvaraḥ-master of the treasury; tatra-there; āgataḥ-appeared; cāraṇa-by the Cāraṇas; yakṣa-Yakṣas; kinnaraiḥ-and by the Kinnaras; saṁstūyamānaḥ-being worshiped; nyavadat-spoke; kṛta-añjalim-to Dhruva with folded hands.

The great sage Maitreya said: My dear Vidura, Dhruva Mahārāja's anger subsided, and he completely ceased killing Yakṣas. When Kuvera, the most blessed master of the treasury, learned this news, he appeared before Dhruva. While being worshiped by Yakṣas, Kinnaras and Cāraṇas, he spoke to Dhruva Mahārāja, who stood before him with folded hands.

TEXT 2

dhanada uvāca

bho bhoḥ kṣatriya-dāyāda

parituṣṭo 'smi te 'nagha

yat tvaṁ pitāmahādeśād

vairaṁ dustyajam atyajaḥ

SYNONYMS

dhana-daḥ uvāca-the master of the treasury (Kuvera) said; bhoḥ bhoḥ-O; kṣatriya-dāyāda-O son of a kṣatriya; parituṣṭaḥ-very glad; asmi-I am; te-with you; anagha-O sinless one; yat-because; tvam-you; pitāmaha-of your grandfather; ādeśāt-under the instruction; vairam-enmity; dustyajam-difficult to avoid; atyajaḥ-have given up.

The master of the treasury, Kuvera, said: O sinless son of a kṣatriya, I am very glad to know that under the instruction of your grandfather you have given up your enmity, although it is very difficult to avoid. I am very pleased with you.

TEXT 3

na bhavān avadhīd yakṣān

na yakṣā bhrātaraṁ tava

kāla eva hi bhūtānāṁ

prabhur apyaya-bhāvayoḥ

SYNONYMS

na-not; bhavān-you; avadhīt-killed; yakṣān-the Yakṣas; na-not; yakṣāḥ-the Yakṣas; bhrātaram-brother; tava-your; kālaḥ-time; eva-certainly; hi-for; bhūtānām-of living entities; prabhuḥ-the Supreme Lord; apyaya-bhāvayoḥ-of annihilation and generation.

Actually, you have not killed the Yakṣas, nor have they killed your brother, for the ultimate cause of generation and annihilation is the eternal time feature of the Supreme Lord.

When the master of the treasury addressed him as sinless, Dhruva Mahārāja, considering himself responsible for killing so many Yakṣas, might have thought himself otherwise. Kuvera, however, assured him that factually he had not killed any of the Yakṣas; therefore, he was not at all sinful. He did his duty as a king, as it is ordered by the laws of nature. "Nor should you think that your brother was killed by the Yakṣas," said Kuvera. "He died or was killed in due course of time by the laws of nature. Eternal time, one of the features of the Lord, is ultimately responsible for annihilation and generation. You are not responsible for such actions."

TEXT 4

ahaṁ tvam ity apārthā dhīr

ajñānāt puruṣasya hi

svāpnīvābhāty atad-dhyānād

yayā bandha-viparyayau

SYNONYMS

aham-I; tvam-you; iti-thus; apārthā-misconceived; dhīḥ-intelligence; ajñānāt-from ignorance; puruṣasya-of a person; hi-certainly; svāpni-a dream; iva-like; ābhāti-appears; a-tat-dhyānāt-from the bodily concept of life; yayā-by which; bandha-bondage; viparyayau-and misery.

Misidentification of oneself and others as "I" and "you" on the basis of the bodily concept of life is a product of ignorance. This bodily concept is the cause of repeated birth and death, and it makes us go on continuously in material existence.

The conception of "I" and "you," ahaṁ tvam, as separate from each other, is due to our forgetfulness of our eternal relationship with the Supreme Personality of Godhead. The Supreme Person, Kṛṣṇa, is the central point, and all of us are His parts and parcels, just as hands and legs are parts and parcels of the whole body. When we actually come to this understanding of being eternally related to the Supreme Lord, this distinction, which is based on the bodily concept of life, cannot exist. The same example can be cited herewith: the hand is the hand, and the leg is the leg, but when both of them engage in the service of the whole body, there is no such distinction as "hands" and "legs," for all of them belong to the whole body, and all the parts working together constitute the whole body. Similarly, when the living entities are in Kṛṣṇa consciousness, there is no such distinction as "I" and "you" because everyone is engaged in the service of the Lord. Since the Lord is absolute, the services are also absolute; even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one. This is not to be confused with the statement by the Māyāvādī philosopher that "everything is one." Real knowledge is that hand is hand, leg is leg, body is body, and yet all together they are one. As soon as the living entity thinks that he is independent, his conditional, material existence begins. The conception of independent existence is therefore like a dream. One has to be in Kṛṣṇa consciousness, his original position. Then he can be freed from material bondage.

TEXT 5

tad gaccha dhruva bhadraṁ te

bhagavantam adhokṣajam

sarva-bhūtātma-bhāvena

sarva-bhūtātma-vigraham

SYNONYMS

tat-therefore; gaccha-come; dhruva-Dhruva; bhadram-good fortune; te-unto you; bhagavantam-unto the Supreme Personality of Godhead; adhokṣajam-who is beyond the concepts of material senses; sarva-bhūta-all living entities; ātma-bhāvena-by thinking of them as one; sarva-bhūta-in all living entities; ātma-the Supersoul; vigraham-having form.

My dear Dhruva, come forward. May the Lord always grace you with good fortune. The Supreme Personality of Godhead, who is beyond our sensory perception, is the Supersoul of all living entities, and thus all entities are one, without distinction. Begin, therefore, to render service unto the transcendental form of the Lord, who is the ultimate shelter of all living entities.

Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-saṁhitā. Sac-cid-ānanda-vigrahaḥ: [Bs. 5.1] He has form, but His form is different from any kind of material form. The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form. Dhruva Mahārāja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms-the leaves, twigs, flowers and fruits-are automatically watered. The Māyāvāda conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him.

TEXT 6

bhajasva bhajanīyāṅghrim

abhavāya bhava-cchidam

yuktaṁ virahitaṁ śaktyā

guṇa-mayyātma-māyayā

SYNONYMS

bhajasva-engage in devotional service; bhajanīya-worthy to be worshiped; aṅghrim-unto Him whose lotus feet; abhavāya-for deliverance from material existence; bhava-chidam-who cuts the knot of material entanglement; yuktam-attached; virahitam-aloof; śaktyā-to His potency; guṇa-mayyā-consisting of the modes of material nature; ātma-māyayā-by His inconceivable potency.

Engage yourself fully, therefore, in the devotional service of the Lord, for only He can deliver us from this entanglement of materialistic existence. Although the Lord is attached to His material potency, He is aloof from her activities. Everything in this material world is happening by the inconceivable potency of the Supreme Personality of Godhead.

In continuation of the previous verse, it is specifically mentioned here that Dhruva Mahārāja should engage himself in devotional service. Devotional service cannot be rendered to the impersonal Brahman feature of the Supreme Personality of Godhead. Whenever the word bhajasva appears, meaning "engage yourself in devotional service," there must be the servant, service and the served. The Supreme Personality of Godhead is served, the mode of activities to please Him is called service, and one who renders such service is called the servant. Another significant feature in this verse is that only the Lord, and no one else, is to be served. That is confirmed in the Bhagavad-gītā (mām ekaṁ śaraṇaṁ vraja). There is no need to serve the demigods, who are just like the hands and legs of the Supreme Lord. When the Supreme Lord is served, the hands and legs of the Supreme Lord are automatically served. There is no need of separate service. As stated in Bhagavad-gītā (12.7), teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt. This means that the Lord, in order to show specific favor to the devotee, directs the devotee from within in such a way that ultimately he is delivered from the entanglement of material existence. No one but the Supreme Lord can help the living entity be delivered from the entanglement of this material world. The material energy is a manifestation of one of the Supreme Personality of Godhead's varieties of potencies (parāsya śaktir vividhaiva śrūyate). This material energy is one of the Lord's potencies, as much as heat and light are potencies of fire. The material energy is not different from the Supreme Godhead, but at the same time He has nothing to do with the material energy. The living entity, who is of the marginal energy, is entrapped by the material energy on the basis of his desire to lord it over the material world. The Lord is aloof from this, but when the same living entity engages himself in the devotional service of the Lord, then he becomes attached to this service. This situation is called yuktam. For devotees the Lord is present even in the material energy. This is the inconceivable potency of the Lord. Material energy acts in the three modes of material qualities, which produce the action and reaction of material existence. Those who are not devotees become involved in such activities, whereas devotees, who are dovetailed with the Supreme Personality of Godhead, are freed from such action and reaction of the material energy. The Lord is therefore described herewith as bhava-cchidam, one who can give deliverance from the entanglement of material existence.

TEXT 7

vṛṇīhi kāmaṁ nṛpa yan mano-gataṁ

mattas tvam auttānapade 'viśaṅkitaḥ

varaṁ varārho 'mbuja-nābha-pādayor

anantaraṁ tvāṁ vayam aṅga śuśruma

SYNONYMS

vṛṇīhi-please ask; kāmam-desire; nṛpa-O King; yat-whatever; manaḥ-gatam-within your mind; mattaḥ-from me; tvam-you; auttānapade-O son of Mahārāja Uttānapāda; aviśaṅkitaḥ-without hesitation; varam-benediction; vara-arhaḥ-worthy to take benedictions; ambuja-lotus flower; nābha-whose navel; pādayoḥ-at His lotus feet; anantaram-constantly; tvām-about you; vayam-we; aṅga-dear Dhruva; śuśruma-have heard.

My dear Dhruva Mahārāja, son of Mahārāja Uttānapāda, we have heard that you are constantly engaged in transcendental loving service to the Supreme Personality of Godhead, who is known for His lotus navel. You are therefore worthy to take all benedictions from us. Please, therefore, ask without hesitation whatever benediction you want from me.

Dhruva Mahārāja, the son of King Uttānapāda, was already known throughout the universe as a great devotee of the Lord, constantly thinking of His lotus feet. Such a pure, uncontaminated devotee of the Lord is worthy to have all the benedictions that can be offered by the demigods. He does not have to worship the demigods separately for such benedictions. Kuvera is the treasurer of the demigods, and he is personally offering whatever benediction Dhruva Mahārāja would like to have from him. Śrīla Bilvamaṅgala Ṭhākura stated, therefore, that for persons who engage in the devotional service of the Lord, all material benedictions wait like maidservants. Mukti-devī is just waiting at the door of the devotee to offer liberation, or more than that, at any time. To be a devotee is therefore an exalted position. Simply by rendering transcendental loving service unto the Supreme Personality of Godhead, one can have all the benedictions of the world without separate endeavor. Lord Kuvera said to Dhruva Mahārāja that he had heard that Dhruva was always in samādhi, or thinking of the lotus feet of the Lord. In other words, he knew that for Dhruva Mahārāja there was nothing desirable within the three material worlds. He knew that Dhruva would ask for nothing but to remember the lotus feet of the Supreme Lord constantly.

TEXT 8

maitreya uvāca

sa rāja-rājena varāya codito

dhruvo mahā-bhāgavato mahā-matiḥ

harau sa vavre 'calitāṁ smṛtiṁ yayā

taraty ayatnena duratyayaṁ tamaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; saḥ-he; rāja-rājena-by the king of kings (Kuvera); varāya-for a benediction; coditaḥ-being asked; dhruvaḥ-Dhruva Mahārāja; mahā-bhāgavataḥ-a first-class pure devotee; mahā-matiḥ-most intelligent or thoughtful; harau-unto the Supreme Personality of Godhead; saḥ-he; vavre-asked; acalitām-unflinching; smṛtim-remembrance; yayā-by which; tarati-crosses over; ayatnena-without difficulty; duratyayam-unsurpassable; tamaḥ-nescience.

The great sage Maitreya continued: My dear Vidura, when thus asked to accept a benediction from Kuvera the Yakṣarāja [King of the Yakṣas], Dhruva Mahārāja, that most elevated pure devotee, who was an intelligent and thoughtful king, begged that he might have unflinching faith in and remembrance of the Supreme Personality of Godhead, for thus a person can cross over the ocean of nescience very easily, although it is very difficult for others to cross.

According to the opinion of expert followers of Vedic rites, there are different types of benedictions in terms of religiosity, economic development, sense gratification and liberation. These four principles are known as catur-vargas. Of all the catur-vargas, the benediction of liberation is considered to be the highest in this material world. To be enabled to cross over material nescience is known as the highest puruṣārtha, or benediction for the human being. But Dhruva Mahārāja wanted a benediction which surpasses even the highest puruṣārtha, liberation. He wanted the benediction that he might constantly remember the lotus feet of the Lord. This stage of life is called pañcama-puruṣārtha. When a devotee comes to the platform of pañcama-puruṣārtha, simply engaging in devotional service to the Lord, the fourth puruṣārtha, liberation, becomes very insignificant in his eyes. Śrīla Prabodhānanda Sarasvatī has stated in this connection that for a devotee liberation is a hellish condition of life; as for sense gratification, which is available in the heavenly planets, the devotee considers it to be a will-o'-the-wisp, having no value in life. Yogīs endeavor to control the senses, but for a devotee controlling the senses is no difficulty at all. The senses are compared to serpents, but for a devotee the serpents' poison teeth are broken. Thus Śrīla Prabodhānanda Sarasvatī has analyzed all kinds of benedictions available in this world, and he has clearly declared that for a pure devotee they are all of no significance. Dhruva Mahārāja was also a mahā-bhāgavata, or a first-class pure devotee, and his intelligence was very great (mahā-matiḥ). Unless one is very intelligent, one cannot take to devotional service, or Kṛṣṇa consciousness. Naturally, anyone who is a first-class devotee must be a first-class intelligent person and therefore not interested in any kind of benediction within this material world. Dhruva Mahārāja was offered a benediction by the king of the kings. Kuvera, the treasurer of the demigods, whose only business is to supply immense riches to persons within this materialistic world, is described as the king of kings because unless one is blessed by Kuvera one cannot become a king. The king of kings personally offered Dhruva Mahārāja any amount of riches, but he declined to accept them. He is described, therefore, as mahā-matiḥ, very thoughtful, or highly intellectual.

TEXT 9

tasya prītena manasā

tāṁ dattvaiḍaviḍas tataḥ

paśyato 'ntardadhe so 'pi

sva-puraṁ pratyapadyata

SYNONYMS

tasya-with Dhruva; prītena-being very pleased; manasā-with such a mentality; tām-that remembrance; dattvā-having given; aiḍaviḍaḥ-Kuvera, son of Iḍaviḍā; tataḥ-thereafter; paśyataḥ-while Dhruva was looking on; antardadhe-disappeared; saḥ-he (Dhruva); api-also; sva-puram-to his city; pratyapadyata-returned.

The son of Iḍaviḍā, Lord Kuvera, was very pleased, and happily he gave Dhruva Mahārāja the benediction he wanted. Thereafter he disappeared from Dhruva's presence, and Dhruva Mahārāja returned to his capital city.

Kuvera, who is known as the son of Iḍaviḍā, was very pleased with Dhruva Mahārāja because he did not ask him for anything materially enjoyable. Kuvera is one of the demigods, so one may put forward the argument, "Why did Dhruva Mahārāja take a benediction from a demigod?" The answer is that for a Vaiṣṇava there is no objection to taking a benediction from a demigod if it is favorable for advancing Kṛṣṇa consciousness. The gopīs, for example, worshiped Kātyāyanī, a demigoddess, but the only benediction they wanted from the goddess was to have Kṛṣṇa as their husband. A Vaiṣṇava is not interested in asking any benediction from the demigods, nor is he interested in asking benedictions from the Supreme Personality of Godhead. It is said in the Bhāgavatam that liberation can be offered by the Supreme Person, but even if a pure devotee is offered liberation by the Supreme Lord, he refuses to accept it. Dhruva Mahārāja did not ask Kuvera for transference to the spiritual world, which is called liberation; he simply asked that wherever he would remain-whether in the spiritual or material world-he would always remember the Supreme Personality of Godhead. A Vaiṣṇava is always respectful to everyone. So when Kuvera offered him a benediction, he did not refuse it. But he wanted something which would be favorable to his advancement in Kṛṣṇa consciousness.

TEXT 10

athāyajata yajñeśaṁ

kratubhir bhūri-dakṣiṇaiḥ

dravya-kriyā-devatānāṁ

karma karma-phala-pradam

SYNONYMS

atha-thereafter; ayajata-he worshiped; yajña-īśam-the master of sacrifices; kratubhiḥ-by sacrificial ceremonies; bhūri-great; dakṣiṇaiḥ-by charities; dravya-kriyā-devatānām-of (sacrifices including various) paraphernalia, activities and demigods; karma-the objective; karma-phala-the result of activities; pradam-who awards.

As long as he remained at home, Dhruva Mahārāja performed many great ceremonial sacrifices in order to please the enjoyer of all sacrifices, the Supreme Personality of Godhead. Prescribed ceremonial sacrifices are especially meant to please Lord Viṣṇu, who is the objective of all such sacrifices and who awards the resultant benedictions.

In Bhagavad-gītā (3.9) it is said, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: one should act or work only in order to please the Supreme Lord, otherwise one becomes entangled in the resultant reactions. According to the four divisions of varṇa and āśrama, kṣatriyas and vaiśyas are especially advised to perform great ceremonial sacrifices and to distribute their accumulated money very liberally. Dhruva Mahārāja, as a king and ideal kṣatriya, performed many such sacrifices, giving very liberally in charity. Kṣatriyas and vaiśyas are supposed to earn their money and accumulate great riches. Sometimes they do it by acting sinfully. Kṣatriyas are meant to rule over a country; Dhruva Mahārāja, for example, in the course of ruling, had to fight and kill many Yakṣas. Such action is necessary for kṣatriyas. A kṣatriya should not be a coward, and he should not be nonviolent; to rule over the country he has to act violently.

Kṣatriyas and vaiśyas are therefore especially advised to give in charity at least fifty percent of their accumulated wealth. In Bhagavad-gītā it is recommended that even though one enters the renounced order of life, he still cannot give up the performance of yajña, dāna and tapasya. They are never to be given up. Tapasya is meant for the renounced order of life; those who are retired from worldly activities should perform tapasya, penances and austerities. Those who are in the material world, the kṣatriyas and vaiśyas, must give charity. Brahmacārīs, in the beginning of their lives, should perform different kinds of yajñas.

Dhruva Mahārāja, as an ideal king, practically emptied his treasury by giving charity. A king is not meant simply to realize taxes from the citizens and accumulate wealth to spend in sense gratification. World monarchy has failed ever since kings began to satisfy their personal senses with the taxes accumulated from the citizens. Of course, whether the system is monarchy or democracy, the same corruption is still going on. At the present moment there are different parties in the democratic government, but everyone is busy trying to keep his post or trying to keep his political party in power. The politicians have very little time to think of the welfare of the citizens, whom they oppress with heavy taxes in the form of income tax, sales tax and many other taxes-people sometimes have eighty to ninety percent of their income taken away, and these taxes are lavishly spent for the high salaries drawn by the officers and rulers. Formerly, the taxes accumulated from the citizens were spent for performing great sacrifices as enjoined in the Vedic literature. At the present moment, however, almost all forms of sacrifice are not at all possible; therefore, it is recommended in the śāstras that people should perform saṅkīrtana-yajña. Any householder, regardless of his position, can perform this saṅkīrtana-yajña without expenditure. All the family members can sit down together and simply clap their hands and chant the Hare Kṛṣṇa mahā-mantra. Somehow or other, everyone can manage to perform such a yajña and distribute prasāda to the people in general. That is quite sufficient for this age of Kali. The Kṛṣṇa consciousness movement is based on this principle: chant the Hare Kṛṣṇa mantra at every moment, as much as possible, both inside and outside of the temples, and, as far as possible, distribute prasāda. This process can be accelerated with the cooperation of state administrators and those who are producing the country's wealth. Simply by liberal distribution of prasāda and saṅkīrtana, the whole world can become peaceful and prosperous.

Generally in all the material sacrifices recommended in the Vedic literature there are offerings to the demigods. This demigod worship is especially meant for less intelligent men. Actually, the result of such sacrifice goes to the Supreme Personality of Godhead, Nārāyaṇa. Lord Kṛṣṇa says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasām: He is actually the enjoyer of all sacrifices. His name, therefore, is Yajña-puruṣa.

Although Dhruva Mahārāja was a great devotee and had nothing to do with these sacrifices, to set an example to his people he performed many sacrifices and gave all his wealth in charity. For as long as he lived as a householder, he never spent a farthing for his sense gratification. In this verse the word karma-phala-pradam is very significant. The Lord awards everyone different kinds of karma as the individual living entities desire; He is the Supersoul present within the heart of everyone, and He is so kind and liberal that He gives everyone full facilities to perform whatever acts one wants. Then the result of the action is also enjoyed by the living entity. If anyone wants to enjoy or lord it over material nature, the Lord gives him full facilities, but he becomes entangled in the resultant reactions. Similarly, if anyone wants to engage himself fully in devotional service, the Lord gives him full facilities, and the devotee enjoys the results. The Lord is therefore known as karma-phala-prada.

TEXT 11

sarvātmany acyute 'sarve

tīvraughāṁ bhaktim udvahan

dadarśātmani bhūteṣu

tam evāvasthitaṁ vibhum

SYNONYMS

sarva-ātmani-unto the Supersoul; acyute-infallible; asarve-without any limit; tīvra-oghām-with unrelenting force; bhaktim-devotional service; udvahan-rendering; dadarśa-he saw; ātmani-in the Supreme Spirit; bhūteṣu-in all living entities; tam-Him; eva-only; avasthitam-situated; vibhum-all-powerful.

Dhruva Mahārāja rendered devotional service unto the Supreme, the reservoir of everything, with unrelenting force. While carrying out his devotional service to the Lord, he could see that everything is situated in Him only and that He is situated in all living entities. The Lord is called Acyuta because He never fails in His prime duty, to give protection to His devotees.

Not only did Dhruva Mahārāja perform many sacrifices, but he carried on his transcendental occupation of engagement in the devotional service of the Lord. The ordinary karmīs, who want to enjoy the results of fruitive activities, are concerned only with sacrifices and ritualistic ceremonies as enjoined in the Vedic śāstras. Although Dhruva Mahārāja performed many sacrifices in order to be an exemplary king, he was constantly engaged in devotional service. The Lord always protects His surrendered devotee. A devotee can see that the Lord is situated in everyone's heart, as stated in the Bhagavad-gītā (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). Ordinary persons cannot understand how the Supreme Lord is situated in everyone's heart, but a devotee can actually see Him. Not only can the devotee see Him outwardly, but he can see, with spiritual vision, that everything is resting in the Supreme Personality of Godhead, as described in Bhagavad-gītā (mat-sthāni sarva-bhūtāni). That is the vision of a mahā-bhāgavata. He sees everything others see, but instead of seeing merely the trees, the mountains, the cities or the sky, he sees only his worshipable Supreme Personality of Godhead in everything because everything is resting in Him only. This is the vision of the mahā-bhāgavata. In summary, a mahā-bhāgavata, a highly elevated pure devotee, sees the Lord everywhere, as well as within the heart of everyone. This is possible for devotees who have developed elevated devotional service to the Lord. As stated in the Brahma-saṁhitā (5.38), premāñjana-cchurita-bhakti-vilocanena: only those who have smeared their eyes with the ointment of love of Godhead can see everywhere the Supreme Lord face to face; it is not possible by imagination or so-called meditation.

TEXT 12

tam evaṁ śīla-sampannaṁ

brahmaṇyaṁ dīna-vatsalam

goptāraṁ dharma-setūnāṁ

menire pitaraṁ prajāḥ

SYNONYMS

tam-him; evam-thus; śīla-with godly qualities; sampannam-endowed; brahmaṇyam-respectful to the brāhmaṇas; dīna-to the poor; vatsalam-kind; goptāram-protector; dharma-setūnām-of religious principles; menire-thought; pitaram-father; prajāḥ-the citizens.

Dhruva Mahārāja was endowed with all godly qualities; he was very respectful to the devotees of the Supreme Lord and very kind to the poor and innocent, and he protected religious principles. With all these qualifications, he was considered to be the direct father of all the citizens.

The personal qualities of Dhruva Mahārāja described herein are the exemplary qualities of a saintly king. Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy. It is clearly stated here that the citizens thought of Dhruva Mahārāja as their father; as a child, depending on the able father, is completely satisfied, so the citizens of the state, being protected by the state or the king, should remain satisfied in every respect. At the present moment, however, there is no guarantee by the government of even the primary necessities of life in the state, namely, the protection of the lives and property of the citizens.

One word is very significant in this connection: brahmaṇyam. Dhruva Mahārāja was very devoted to the brāhmaṇas, who engage in the study of the Vedas and thereby know the Supreme Personality of Godhead. They are always busy propagating Kṛṣṇa consciousness. The state should be very respectful to societies that distribute God consciousness all over the world, but, unfortunately, at the present moment there is no state or government support given to such movements. As for good qualities, it is very difficult to find anyone in state administration with any good qualities. The administrators simply sit in their administrative posts and say no to every request, as if they were paid to say no to the citizens. Another word, dīna-vatsalam, is very significant also. The state head should be very kind to the innocent. Unfortunately, in this age the state agents and the presidents draw good salaries from the state, and they pose themselves as very pious, but they allow the running of slaughterhouses, where innocent animals are killed. If we try to compare the godly qualities of Dhruva Mahārāja to the qualities of modern statesmen, we can see that there is no actual comparison. Dhruva Mahārāja was present in the Satya-yuga, as will be clear from the next verses. He was the ideal king in Satya-yuga. The government administration in the present age (Kali-yuga) is bereft of all godly qualities. Considering all these points, the people today have no alternative but to take to Kṛṣṇa consciousness for protection of religion, life and property.

TEXT 13

ṣaṭ-triṁśad-varṣa-sāhasraṁ

śaśāsa kṣiti-maṇḍalam

bhogaiḥ puṇya-kṣayaṁ kurvann

abhogair aśubha-kṣayam

SYNONYMS

ṣaṭ-triṁśat-thirty-six; varṣa-years; sāhasram-thousand; śaśāsa-ruled; kṣiti-maṇḍalam-the earth planet; bhogaiḥ-by enjoyment; puṇya-of reactions of pious activities; kṣayam-diminution; kurvan-doing; abhogaiḥ-by austerities; aśubha-of inauspicious reactions; kṣayam-diminution.

Dhruva Mahārāja ruled over this planet for thirty-six thousand years; he diminished the reactions of pious activities by enjoyment, and by practicing austerities he diminished inauspicious reactions.

That Dhruva Mahārāja ruled over the planet for thirty-six thousand years means that he was present in the Satya-yuga because in the Satya-yuga people used to live for one hundred thousand years. In the next yuga, Tretā, people used to live for ten thousand years, and in the next yuga, Dvāpara, for one thousand years. In the present age, the Kali-yuga, the maximum duration of life is one hundred years. With the change of the yugas, the duration of life and memory, the quality of kindness and all other good qualities diminish. There are two kinds of activities, namely pious and impious. By executing pious activities one can gain facilities for higher material enjoyment, but due to impious activities one has to undergo severe distress. A devotee, however, is not interested in enjoyment or affected by distress. When he is prosperous he knows, "I am diminishing the results of my pious activities," and when he is in distress he knows, "I am diminishing the reactions of my impious activities." A devotee is not concerned with enjoyment or distress; he simply desires to execute devotional service. It is said in the Śrīmad-Bhāgavatam that devotional service should be apratihatā, unchecked by the material conditions of happiness or distress. The devotee undergoes processes of austerity such as observing Ekādaśī and similar other fasting days and refraining from illicit sex life, intoxication, gambling and meat-eating. Thus he becomes purified from the reactions of his past impious life, and because he engages in devotional service, which is the most pious activity, he enjoys life without separate endeavor.

TEXT 14

evaṁ bahu-savaṁ kālaṁ

mahātmāvicalendriyaḥ

tri-vargaupayikaṁ nītvā

putrāyādān nṛpāsanam

SYNONYMS

evam-thus; bahu-many; savam-years; kālam-time; mahā-ātmā-great soul; avicala-indriyaḥ-without being disturbed by sense agitation; tri-varga-three kinds of worldly activities; aupayikam-favorable for executing; nītvā-having passed; putrāya-to his son; adāt-he handed over; nṛpa-āsanam-the royal throne.

The self-controlled great soul Dhruva Mahārāja thus passed many, many years favorably executing three kinds of worldly activities, namely religiosity, economic development and satisfaction of all material desires. Thereafter he handed over the charge of the royal throne to his son.

Perfection of materialistic life is suitably attained by the process of observing religious principles. This leads automatically to successful economic development, and thus there is no difficulty in satisfying all material desires. Since Dhruva Mahārāja, as a king, had to keep up his status quo or it would not have been possible to rule over the people in general, he did it perfectly. But as soon as he saw that his son was grown up and could take charge of the royal throne, he immediately handed over the charge and retired from all material engagements.

One word used here is very significant-avicalendriyaḥ, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young-and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Śrīla Raghunātha dāsa Gosvāmī, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Śrīla Gaurasundara advised him, "From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done." This transcendental position can be achieved by devotees only, as described in the Bhagavad-gītā: while others, such as yogīs, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities.

TEXT 15

manyamāna idaṁ viśvaṁ

māyā-racitam ātmani

avidyā-racita-svapna-

gandharva-nagaropamam

SYNONYMS

manyamānaḥ-realizing; idam-this; viśvam-universe; māyā-by the external energy; racitam-manufactured; ātmani-unto the living entity; avidyā-by illusion; racita-manufactured; svapna-a dream; gandharva-nagara-phantasmagoria; upamam-like.

Śrīla Dhruva Mahārāja realized that this cosmic manifestation bewilders living entities like a dream or phantasmagoria because it is a creation of the illusory, external energy of the Supreme Lord.

In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation is a temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality-the spiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is not interested in this temporary shadow of truth. This is confirmed in the Bhagavad-gītā (paraṁ dṛṣṭvā nivartate).

TEXT 16

ātma-stry-apatya-suhṛdo balam ṛddha-kośam

antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ

bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya

kālopasṛṣṭam iti sa prayayau viśālām

SYNONYMS

ātma-body; strī-wives; apatya-children; suhṛdaḥ-friends; balam-influence, army; ṛddha-kośam-rich treasury; antaḥ-puram-female residential quarters; parivihāra-bhuvaḥ-pleasure-grounds; ca-and; ramyāḥ-beautiful; bhū-maṇḍalam-the complete earth; jala-dhi-by oceans; mekhalam-bound; ākalayya-considering; kāla-by time; upasṛṣṭam-created; iti-thus; saḥ-he; prayayau-went; viśālām-to Badarikāśrama.

Thus Dhruva Mahārāja, at the end, left his kingdom, which extended all over the earth and was bounded by the great oceans. He considered his body, his wives, his children, his friends, his army, his rich treasury, his very comfortable palaces and his many enjoyable pleasure-grounds to be creations of the illusory energy. Thus in due course of time he retired to the forest in the Himalayas known as Badarikāśrama.

In the beginning of his life, when he went to the forest in search of the Supreme Personality of Godhead, Dhruva Mahārāja realized that all bodily conceptions of pleasure are products of the illusory energy. In the very beginning, of course, he was after the kingdom of his father, and in order to get it he went to search for the Supreme Lord. But he later realized that everything is the creation of the illusory energy. From the acts of Śrīla Dhruva Mahārāja we can understand that somehow or other if one becomes Kṛṣṇa conscious-it does not matter what his motivation is in the beginning-he will eventually realize the real truth by the grace of the Lord. In the beginning, Dhruva Mahārāja was interested in the kingdom of his father, but later he became a great devotee, mahā-bhāgavata, and had no interest in material enjoyment. The perfection of life can be achieved only by devotees. Even if one completes only a minute percentage of devotional service and then falls down from his immature position, he is better than a person who fully engages in the fruitive activities of this material world.

TEXT 17

tasyāṁ viśuddha-karaṇaḥ śiva-vār vigāhya

baddhvāsanaṁ jita-marun manasāhṛtākṣaḥ

sthūle dadhāra bhagavat-pratirūpa etad

dhyāyaṁs tad avyavahito vyasṛjat samādhau

SYNONYMS

tasyām-in Badarikāśrama; viśuddha-purified; karaṇaḥ-his senses; śiva-pure; vāḥ-water; vigāhya-bathing in; baddhvā-having fixed; āsanam-sitting position; jita-controlled; marut-breathing process; manasā-by the mind; āhṛta-withdrawn; akṣaḥ-his senses; sthūle-physical; dadhāra-he concentrated; bhagavat-pratirūpe-on the exact form of the Lord; etat-the mind; dhyāyan-meditating upon; tat-that; avyavahitaḥ-without stopping; vyasṛjat-he entered; samādhau-into trance.

In Badarikāśrama Dhruva Mahārāja's senses became completely purified because he bathed regularly in the crystal-clear purified water. He fixed his sitting position and by yogic practice controlled the breathing process and the air of life; in this way his senses were completely withdrawn. Then he concentrated his mind on the arcā-vigraha form of the Lord, which is the exact replica of the Lord and, thus meditating upon Him, entered into complete trance.

Here is a description of the aṣṭāṅga-yoga system, to which Dhruva Mahārāja was already accustomed. Aṣṭāṅga-yoga was never meant to be practiced in a fashionable city. Dhruva Mahārāja went to Badarikāśrama, and in a solitary place, alone, he practiced yoga. He concentrated his mind on the arcā-vigraha, the worshipable Deity of the Lord, which exactly represents the Supreme Lord, and thus thinking constantly of that Deity, he became absorbed in trance. Worship of the arcā-vigraha is not idol worship. The arcā-vigraha is an incarnation of the Lord in a form appreciable by a devotee. Therefore devotees engage in the temple in the service of the Lord as arcā-vigraha, a form made of sthūla (material) objects such as stone, metal, wood, jewels or paint. All of these are called sthūla, or physical representations. Since the devotees follow the regulative principles of worship, even though the Lord is there in His physical form, He is nondifferent from His original, spiritual form. Thus the devotee gets the benefit of achieving the ultimate goal of life, that is to say, becoming always absorbed in thought of the Lord. This incessant thought of the Lord, as prescribed in the Bhagavad-gītā, makes one the topmost yogī.

TEXT 18

bhaktiṁ harau bhagavati pravahann ajasram

ānanda-bāṣpa-kalayā muhur ardyamānaḥ

viklidyamāna-hṛdayaḥ pulakācitāṅgo

nātmānam asmarad asāv iti mukta-liṅgaḥ

SYNONYMS

bhaktim-devotional service; harau-unto Hari; bhagavati-the Supreme Personality of Godhead; pravahan-constantly engaging in; ajasram-always; ānanda-blissful; bāṣpa-kalayā-by a stream of tears; muhuḥ-again and again; ardyamānaḥ-being overcome; viklidyamāna-melting; hṛdayaḥ-his heart; pulaka-standing of hairs; ācita-covered; aṅgaḥ-his body; na-not; ātmānam-body; asmarat-he remembered; asau-he; iti-thus; mukta-liṅgaḥ-free from the subtle body.

Because of his transcendental bliss, incessant tears flowed from his eyes, his heart melted, and there was shivering and standing of the hairs all over his body. Thus transformed, in a trance of devotional service, Dhruva Mahārāja completely forgot his bodily existence, and thus he immediately became liberated from material bondage.

Due to constant engagement in devotional service-hearing, chanting, remembering, worshiping the Deity, etc., as prescribed in nine varieties-there are different symptoms which appear in the body of a devotee. These eight bodily transformations, which indicate that a devotee is already liberated within himself, are called aṣṭa-sāttvika-vikāra. When a devotee completely forgets his bodily existence, he should be understood to be liberated. He is no longer encaged in the body. The example is given that when a coconut becomes completely dry, the coconut pulp within the coconut shell separates from the bondage of the shell and the outer covering. By moving the dry coconut, one can hear that the pulp within is no longer attached to the shell or to the covering. Similarly, when one is fully absorbed in devotional service, he is completely disconnected from the two material coverings, the subtle and gross bodies. Dhruva Mahārāja actually attained this stage of life by constantly discharging devotional service. He has already been described as a mahā-bhāgavata, for unless one becomes a mahā-bhāgavata, or a first-class pure devotee, these symptoms are not visible. Lord Caitanya exhibited all these symptoms. Ṭhākura Haridāsa also exhibited them, and there are many pure devotees who manifested such bodily symptoms. They are not to be imitated, but when one is actually advanced, these symptoms are exhibited. At that time it is to be understood that a devotee is materially free. Of course, from the beginning of devotional service the path of liberation immediately opens, just as the coconut taken from the tree immediately begins to dry; it simply takes some time for the shell and pulp to separate from one another.

An important word in this verse is mukta-liṅgaḥ. Mukta means "liberated," and liṅga means "the subtle body." When a man dies, he quits the gross body, but the subtle body of mind, intelligence and ego carries him to a new body. While existing in the present body, the same subtle body carries him from one stage of life to another (for example, from childhood to boyhood) by mental development. The mental condition of a baby is different from that of a boy, the mental condition of a boy is different from that of a young man, and the mental condition of a young man is different from that of an old man. So at death the process of changing bodies takes place due to the subtle body; the mind, intelligence and ego carry the soul from one gross body to another. This is called transmigration of the soul. But there is another stage, when one becomes liberated even from the subtle body; at that time the living entity is competent and fully prepared to be transferred to the transcendental or spiritual world.

The description of the bodily symptoms of Śrī Dhruva Mahārāja makes it apparent that he became perfectly fit to be transferred to the spiritual world. One can experience the distinction between the subtle and gross bodies even daily; in a dream, one's gross body is lying on the bed while the subtle body carries the soul, the living entity, to another atmosphere. But because the gross body has to be continued, the subtle body comes back and settles in the present gross body. Therefore one has to become free from the subtle body also. This freedom is known as mukta-liṅga.

TEXT 19

sa dadarśa vimānāgryaṁ

nabhaso 'vatarad dhruvaḥ

vibhrājayad daśa diśo

rākāpatim ivoditam

SYNONYMS

saḥ-he; dadarśa-saw; vimāna-an airplane; agryam-very beautiful; nabhasaḥ-from the sky; avatarat-descending; dhruvaḥ-Dhruva Mahārāja; vibhrājayat-illuminating; daśa-ten; diśaḥ-directions; rākā-patim-the full moon; iva-like; uditam-visible.

As soon as the symptoms of his liberation were manifest, he saw a very beautiful airplane coming down from the sky, as if the brilliant full moon were coming down, illuminating all the ten directions.

There are different levels of acquired knowledge-direct knowledge, knowledge received from authorities, transcendental knowledge, knowledge beyond the senses, and finally spiritual knowledge. When one surpasses the stage of acquiring knowledge by the descending process, he is immediately situated on the transcendental platform. Dhruva Mahārāja, being liberated from the material concept of life, was situated in transcendental knowledge and could perceive the presence of a transcendental airplane which was as brilliant as the full moonlight. This is not possible in the stages of direct or indirect perception of knowledge. Such knowledge is a special favor of the Supreme Personality of Godhead. One can, however, rise to this platform of knowledge by the gradual process of advancing in devotional service, or Kṛṣṇa consciousness.

TEXT 20

tatrānu deva-pravarau catur-bhujau

śyāmau kiśorāv aruṇāmbujekṣaṇau

sthitāv avaṣṭabhya gadāṁ suvāsasau

kirīṭa-hārāṅgada-cāru-kuṇḍalau

SYNONYMS

tatra-there; anu-then; deva-pravarau-two very beautiful demigods; catuḥ-bhujau-with four arms; śyāmau-blackish; kiśorau-quite young; aruṇa-reddish; ambuja-lotus flower; īkṣaṇau-with eyes; sthitau-situated; avaṣṭabhya-holding; gadām-clubs; suvāsasau-with nice garments; kirīṭa-helmets; hāra-necklaces; aṅgada-bracelets; cāru-beautiful; kuṇḍalau-with earrings.

Dhruva Mahārāja saw two very beautiful associates of Lord Viṣṇu in the plane. They had four hands and a blackish bodily luster, they were very youthful, and their eyes were just like reddish lotus flowers. They held clubs in their hands, and they were dressed in very attractive garments with helmets and were decorated with necklaces, bracelets and earrings.

The inhabitants of Viṣṇuloka are of the same bodily feature as Lord Viṣṇu, and they also hold club, conchshell, lotus flower and disc. In this verse it is distinctly stated that they had four hands and were nicely dressed; the description of their bodily decorations corresponds exactly to that of Viṣṇu. So the two uncommon personalities who descended from the airplane came directly from Viṣṇuloka, or the planet where Lord Viṣṇu lives.

TEXT 21

vijñāya tāv uttamagāya-kiṅkarāv

abhyutthitaḥ sādhvasa-vismṛta-kramaḥ

nanāma nāmāni gṛṇan madhudviṣaḥ

pārṣat-pradhānāv iti saṁhatāñjaliḥ

SYNONYMS

vijñāya-after understanding; tau-them; uttama-gāya-of Lord Viṣṇu (of excellent renown); kiṅkarau-two servants; abhyutthitaḥ-stood up; sādhvasa-by being puzzled; vismṛta-forgot; kramaḥ-proper behavior; nanāma-offered obeisances; nāmāni-names; gṛṇan-chanting; madhu-dviṣaḥ-of the Lord (the enemy of Madhu); pārṣat-associates; pradhānau-chief; iti-thus; saṁhata-respectfully joined; añjaliḥ-with folded hands.

Dhruva Mahārāja, seeing that these uncommon personalities were direct servants of the Supreme Personality of Godhead, immediately stood up. But, being puzzled, in hastiness he forgot how to receive them in the proper way. Therefore he simply offered obeisances with folded hands and chanted and glorified the holy names of the Lord.

Chanting of the holy names of the Lord is perfect in every way. When Dhruva Mahārāja saw the Viṣṇudūtas, the direct associates of Lord Viṣṇu, four-handed and nicely decorated, he could understand who they were, but for the time being he was puzzled. But simply by chanting the holy name of the Lord, the Hare Kṛṣṇa mantra, he could satisfy the uncommon guests who had all of a sudden arrived before him. The chanting of the holy name of the Lord is perfect; even though one does not know how to please Lord Viṣṇu or His associates, simply by sincerely chanting the holy name of the Lord, everything becomes perfect. A devotee, therefore, either in danger or in happiness, constantly chants the Hare Kṛṣṇa mantra. When he is in danger he is immediately relieved, and when he is in a position to see Lord Viṣṇu or His associates directly, by chanting this mahā-mantra he can please the Lord. This is the absolute nature of the mahā-mantra. Either in danger or in happiness, it can be chanted without limitation.

TEXT 22

taṁ kṛṣṇa-pādābhiniviṣṭa-cetasaṁ

baddhāñjaliṁ praśraya-namra-kandharam

sunanda-nandāv upasṛtya sasmitaṁ

pratyūcatuḥ puṣkaranābha-sammatau

SYNONYMS

tam-him; kṛṣṇa-of Lord Kṛṣṇa; pāda-of the lotus feet; abhiniviṣṭa-absorbed in thought; cetasam-whose heart; baddha-añjalim-with folded hands; praśraya-very humbly; namra-bowed; kandharam-whose neck; sunanda-Sunanda; nandau-and Nanda; upasṛtya-approaching; sa-smitam-smilingly; pratyūcatuḥ-addressed; puṣkara-nābha-of Lord Viṣṇu, who has a lotus navel; sammatau-confidential servants.

Dhruva Mahārāja was always absorbed in thinking of the lotus feet of Lord Kṛṣṇa. His heart was full with Kṛṣṇa. When the two confidential servants of the Supreme Lord, who were named Nanda and Sunanda, approached him, smiling happily, Dhruva stood with folded hands, bowing humbly. They then addressed him as follows.

In this verse the word puṣkaranābha-sammatau is significant. Kṛṣṇa, or Lord Viṣṇu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms. Here He is called puṣkara-nābha, which means "the Supreme Personality of Godhead, who has a lotus navel," and sammatau means "two confidential or very obedient servants." The materialistic way of life differs from the spiritual way of life in that one is disobedience and the other is obedience to the will of the Supreme Lord. All living entities are part and parcel of the Supreme Lord, and they are supposed to be always agreeable to the order of the Supreme person; that is perfect oneness.

In the Vaikuṇṭha world all the living entities are in oneness with the Supreme Godhead because they never defy His orders. Here in the material world, however, they are not sammata, agreeable, but always asammata, disagreeable. This human form of life is a chance to be trained to be agreeable to the orders of the Supreme Lord. To bring about this training in society is the mission of the Kṛṣṇa consciousness movement. As stated in the Bhagavad-gītā, the laws of material nature are very strict; no one can overcome the stringent laws of material nature. But one who becomes a surrendered soul and agrees to the order of the Supreme Lord can easily overcome those stringent laws. The example of Dhruva Mahārāja is very fitting. Simply by becoming agreeable to the orders of the Supreme Personality of Godhead and by developing love of Godhead, Dhruva got the chance to personally meet the confidential servants of Lord Viṣṇu face to face. What was possible for Dhruva Mahārāja is possible for everyone. Anyone who very seriously engages in devotional service can obtain, in due course of time, the same perfection of the human form of life.

TEXT 23

sunanda-nandāv ūcatuḥ

bho bho rājan subhadraṁ te

vācaṁ no 'vahitaḥ śṛṇu

yaḥ pañca-varṣas tapasā

bhavān devam atītṛpat

SYNONYMS

sunanda-nandau ūcatuḥ-Sunanda and Nanda said; bhoḥ bhoḥ rājan-O dear King; su-bhadram-good fortune; te-unto you; vācam-words; naḥ-our; avahitaḥ-attentively; śṛṇu-hear; yaḥ-who; pañca-varṣaḥ-five years old; tapasā-by austerity; bhavān-you; devam-the Supreme Personality of Godhead; atītṛpat-greatly satisfied.

Nanda and Sunanda, the two confidential associates of Lord Viṣṇu, said: Dear King, let there be all good fortune unto you. Please attentively hear what we shall say. When you were only five years old, you underwent severe austerities, and you thereby greatly satisfied the Supreme Personality of Godhead.

What was possible for Dhruva Mahārāja is possible for anyone. Any five-year-old child can be trained, and within a very short time his life will become successful by realization of Kṛṣṇa consciousness. Unfortunately, this training is lacking all over the world. It is necessary for the leaders of the Kṛṣṇa consciousness movement to start educational institutions in different parts of the world to train children, starting at the age of five years. Thus such children will not become hippies or spoiled children of society; rather, they can all become devotees of the Lord. The face of the world will then change automatically.

TEXT 24

tasyākhila-jagad-dhātur

āvāṁ devasya śārṅgiṇaḥ

pārṣadāv iha samprāptau

netuṁ tvāṁ bhagavat-padam

SYNONYMS

tasya-His; akhila-entire; jagat-universe; dhātuḥ-creator; āvām-we; devasya-of the Supreme Personality of Godhead; śārṅgiṇaḥ-who has the bow named Śārṅga; pārṣadau-associates; iha-now; samprāptau-approached; netum-to take; tvām-you; bhagavat-padam-to the position of the Supreme Personality of Godhead.

We are representatives of the Supreme Personality of Godhead, the creator of the whole universe, who carries in His hand the bow named Śārṅga. We have been specifically deputed to take you to the spiritual world.

In Bhagavad-gītā the Lord says that simply by knowing His transcendental pastimes (whether within this material world or in the spiritual world), anyone who understands factually who He is, how He appears and how He acts can be immediately fit for transfer to the spiritual world. This principle stated in the Bhagavad-gītā operated in the case of King Dhruva. Throughout his life he tried to understand the Supreme Personality of Godhead by austerity and penances. Now, the mature result was that Dhruva Mahārāja became fit to be carried to the spiritual world, accompanied by the confidential associates of the Lord.

TEXT 25

sudurjayaṁ viṣṇu-padaṁ jitaṁ tvayā

yat sūrayo 'prāpya vicakṣate param

ātiṣṭha tac candra-divākarādayo

graharkṣa-tārāḥ pariyanti dakṣiṇam

SYNONYMS

sudurjayam-very difficult to achieve; viṣṇu-padam-planet known as Vaikuṇṭhaloka or Viṣṇuloka; jitam-conquered; tvayā-by you; yat-which; sūrayaḥ-great demigods; aprāpya-without achieving; vicakṣate-simply see; param-supreme; ātiṣṭha-please come; tat-that; candra-the moon; diva-ākara-sun; ādayaḥ-and others; graha-the nine planets (Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto); ṛkṣa-tārāḥ-stars; pariyanti-circumambulate; dakṣiṇam-to the right.

To achieve Viṣṇuloka is very difficult, but by your austerity you have conquered. Even the great ṛṣis and demigods cannot achieve this position. Simply to see the supreme abode [the Viṣṇu planet], the sun and moon and all the other planets, stars, lunar mansions and solar systems are circumambulating it. Now please come; you are welcome to go there.

Even in this material world the so-called scientists, philosophers and mental speculators strive to merge into the spiritual sky, but they can never go there. But a devotee, by executing devotional service, not only realizes what the spiritual world actually is, but factually goes there to live an eternal life of bliss and knowledge. The Kṛṣṇa consciousness movement is so potent that by adopting these principles of life and developing love of God one can very easily go back home, back to Godhead. Here the practical example is the case of Dhruva Mahārāja. While the scientist and philosopher go to the moon but are disappointed in their attempts to stay there and live, the devotee makes an easy journey to other planets and ultimately goes back to Godhead. Devotees have no interest in seeing other planets, but while going back to Godhead, they see all of them as passing phases, just as one who is going to a distant place passes through many small stations.

TEXT 26

anāsthitaṁ te pitṛbhir

anyair apy aṅga karhicit

ātiṣṭha jagatāṁ vandyaṁ

tad viṣṇoḥ paramaṁ padam

SYNONYMS

anāsthitam-never achieved; te-your; pitṛbhiḥ-by forefathers; anyaiḥ-by others; api-even; aṅga-O Dhruva; karhicit-at any time; ātiṣṭha-please come and live there; jagatām-by the inhabitants of the universe; vandyam-worshipable; tat-that; viṣṇoḥ-of Lord Viṣṇu; paramam-supreme; padam-situation.

Dear King Dhruva, neither your forefathers nor anyone else before you ever achieved such a transcendental planet. The planet known as Viṣṇuloka, where Lord Viṣṇu personally resides, is the highest of all. It is worshipable by the inhabitants of all other planets within the universe. Please come with us and live there eternally.

When Dhruva Mahārāja went to perform austerities, he was very determined to achieve a post never dreamed of by his forefathers. His father was Uttānapāda, his grandfather was Manu, and his great-grandfather was Lord Brahmā. So Dhruva wanted a kingdom even greater than Lord Brahmā could achieve, and he requested Nārada Muni to give him facility for achieving it. The associates of Lord Viṣṇu reminded him that not only his forefathers but everyone else before him was unable to attain Viṣṇuloka, the planet where Lord Viṣṇu resides. This is because everyone within this material world is either a karmī, a jñānī or a yogī, but there are hardly any pure devotees. The transcendental planet known as Viṣṇuloka is especially meant for devotees, not for karmīs, jñānīs or yogīs. Great ṛṣis or demigods can hardly approach Brahmaloka, and as stated in Bhagavad-gītā, Brahmaloka is not a permanent residence. Lord Brahmā's duration of life is so long that it is difficult to estimate even the duration of one day in his life, and yet Lord Brahmā also dies, as do the residents of his planet. Bhagavad-gītā (8.16) says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: except for those who go to Viṣṇuloka, everyone is subjected to the four principles of material life, namely birth, death, old age and disease. The Lord says, yad gatvā na nivartante tad dhāma paramaṁ mama: "The planet from which, once going, no one returns, is My supreme abode." (Bg. 15.6) Dhruva Mahārāja was reminded, "You are going in our company to that planet from which no one returns to this material world." Material scientists are attempting to go to the moon and other planets, but they cannot imagine going to the topmost planet, Brahmaloka, for it is beyond their imagination. By material calculation, traveling at the speed of light it would take forty thousand light-years to reach the topmost planet. By mechanical processes we are unable to reach the topmost planet of this universe, but the process called bhakti-yoga, as executed by Mahārāja Dhruva, can give one the facility not only to reach other planets within this universe, but also to reach beyond this universe to the Viṣṇuloka planets. We have outlined this in our small booklet Easy Journey to Other Planets.

TEXT 27

etad vimāna-pravaram

uttamaśloka-maulinā

upasthāpitam āyuṣmann

adhiroḍhuṁ tvam arhasi

SYNONYMS

etat-this; vimāna-airplane; pravaram-unique; uttamaśloka-the Supreme Personality of Godhead; maulinā-by the head of all living entities; upasthāpitam-sent; āyuṣman-O immortal one; adhiroḍhum-to board; tvam-you; arhasi-are worthy.

O immortal one, this unique airplane has been sent by the Supreme Personality of Godhead, who is worshiped by selected prayers and who is the chief of all living entities. You are quite worthy to board such a plane.

According to astronomical calculation, along with the polestar there is another star, which is called Śiśumāra, where Lord Viṣṇu, who is in charge of the maintenance of this material world, resides. Śiśumāra or Dhruvaloka can never be reached by anyone but the Vaiṣṇavas, as will be described by the following ślokas. The associates of Lord Viṣṇu brought the special airplane for Dhruva Mahārāja and then informed him that Lord Viṣṇu had especially sent this airplane.

The Vaikuṇṭha airplane does not move by mechanical arrangement. There are three processes for moving in outer space. One of the processes is known to the modern scientist. It is called ka-pota-vāyu. Ka means "outer space," and pota means "ship." There is a second process also called kapota-vāyu. Kapota means "pigeon." One can train pigeons to carry one into outer space. The third process is very subtle. It is called ākāśa-patana. This ākāśa-patana system is also material. Just as the mind can fly anywhere one likes without mechanical arrangement, so the ākāśa-patana airplane can fly at the speed of mind. Beyond this ākāśa-patana system is the Vaikuṇṭha process, which is completely spiritual. The airplane sent by Lord Viṣṇu to carry Dhruva Mahārāja to Śiśumāra was a completely spiritual, transcendental airplane. Material scientists can neither see such vehicles nor imagine how they fly in the air. The material scientist has no information about the spiritual sky, although it is mentioned in the Bhagavad-gītā (paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20]).

TEXT 28

maitreya uvāca

niśamya vaikuṇṭha-niyojya-mukhyayor

madhu-cyutaṁ vācam urukrama-priyaḥ

kṛtābhiṣekaḥ kṛta-nitya-maṅgalo

munīn praṇamyāśiṣam abhyavādayat

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; niśamya-after hearing; vaikuṇṭha-of the Lord; niyojya-associates; mukhyayoḥ-of the chief; madhu-cyutam-like pouring honey; vācam-speeches; urukrama-priyaḥ-Dhruva Mahārāja, who was very dear to the Lord; kṛta-abhiṣekaḥ-took his sacred bath; kṛta-performed; nitya-maṅgalaḥ-his daily spiritual duties; munīn-to the sages; praṇamya-having offered obeisances; āśiṣam-blessings; abhyavādayat-accepted.

The great sage Maitreya continued: Mahārāja Dhruva was very dear to the Supreme Personality of Godhead. When he heard the sweet speeches of the Lord's chief associates in the Vaikuṇṭha planet, he immediately took his sacred bath, dressed himself with suitable ornaments, and performed his daily spiritual duties. Thereafter he offered his respectful obeisances to the great sages present there and accepted their blessings.

We should mark how dutiful Dhruva Mahārāja was in his devotional service, even at the time he left this material world. He was constantly alert in the performance of devotional duties. Every devotee should take his bath early in the morning and decorate his body with tilaka. In Kali-yuga one can hardly acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are sufficient as auspicious decorations to purify the body. Since Dhruva Mahārāja was living at that time at Badarikāśrama, there were other great sages there. He did not become puffed up because the airplane sent by Lord Viṣṇu was waiting for him; as a humble Vaiṣṇava, he accepted blessings from all the sages before riding on the plane brought by the chief of the Vaikuṇṭha associates.

TEXT 29

parītyābhyarcya dhiṣṇyāgryaṁ

pārṣadāv abhivandya ca

iyeṣa tad adhiṣṭhātuṁ

bibhrad rūpaṁ hiraṇmayam

SYNONYMS

parītya-having circumambulated; abhyarcya-having worshiped; dhiṣṇya-agryam-the transcendental airplane; pārṣadau-unto the two associates; abhivandya-having offered obeisances; ca-also; iyeṣa-he attempted; tat-that plane; adhiṣṭhātum-to board; bibhrat-illuminating; rūpam-his form; hiraṇmayam-golden.

Before getting aboard, Dhruva Mahārāja worshiped the airplane, circumambulated it, and also offered obeisances to the associates of Viṣṇu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane.

In the absolute world, the plane, the associates of Lord Viṣṇu and Lord Viṣṇu Himself are all spiritual. There is no material contamination. In quality, everything there is one. As Lord Viṣṇu is worshipable, so also are His associates, His paraphernalia, His airplane and His abode, for everything of Viṣṇu's is as good as Lord Viṣṇu. Dhruva Mahārāja knew all this very well, as a pure Vaiṣṇava, and he offered his respects to the associates and to the plane before riding in it. But in the meantime, his body changed into spiritual existence, and therefore it was illuminating like molten gold. In this way he also became one with the other paraphernalia of Viṣṇuloka.

Māyāvādī philosophers cannot imagine how this oneness can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists. As Śiśumāra, Viṣṇuloka or Dhruvaloka are completely different from this material world, so a Viṣṇu temple within this world is also completely different from this material world. As soon as we are in a temple we should know very well that we are situated differently from the material world. In the temple, Lord Viṣṇu, His throne, His room and all other things associated with the temple are transcendental. The three modes, sattva-guṇa, rajo-guṇa and tamo-guṇa, have no entrance into the temple. It is said, therefore, that to live in the forest is in the mode of goodness, to live in the city is in the mode of passion, and to live in a brothel, liquor shop or slaughterhouse is in the mode of ignorance. But to live in the temple means to live in Vaikuṇṭhaloka. Everything in the temple is as worshipable as Lord Viṣṇu, or Kṛṣṇa.

TEXT 30

tadottānapadaḥ putro

dadarśāntakam āgatam

mṛtyor mūrdhni padaṁ dattvā

ārurohādbhutaṁ gṛham

SYNONYMS

tadā-then; uttānapadaḥ-of King Uttānapāda; putraḥ-son; dadarśa-could see; antakam-death personified; āgatam-approached him; mṛtyoḥ mūrdhni-on the head of death; padam-feet; dattvā-placing; āruroha-got up; adbhutam-wonderful; gṛham-on the airplane which resembled a big house.

When Dhruva Mahārāja was attempting to get on the transcendental plane, he saw death personified approach him. Not caring for death, however, he took advantage of the opportunity to put his feet on the head of death, and thus he got up on the airplane, which was as big as a house.

To take the passing away of a devotee and the passing away of a nondevotee as one and the same is completely misleading. While ascending the transcendental airplane, Dhruva Mahārāja suddenly saw death personified before him, but he was not afraid. Instead of death's giving him trouble, Dhruva Mahārāja took advantage of death's presence and put his feet on the head of death. People with a poor fund of knowledge do not know the difference between the death of a devotee and the death of a nondevotee. In this connection, an example can be given: a cat carries its kittens in its mouth, and it also catches a rat in its mouth. Superficially, the catching of the rat and the kitten appear to be one and the same, but actually they are not. When the cat catches the rat in its mouth it means death for the rat, whereas when the cat catches the kitten, the kitten enjoys it. When Dhruva Mahārāja boarded the airplane, he took advantage of the arrival of death personified, who came to offer him obeisances; putting his feet on the head of death, he got up on the unique airplane, which is described here to be as big as a house (gṛham).

There are many other similar instances in Bhāgavata literature. It is stated that when Kardama Muni created an airplane to carry his wife, Devahūti, all over the universe, the airplane was like a big city, carrying many houses, lakes and gardens. Modern scientists have manufactured big airplanes, but they are packed with passengers, who experience all sorts of discomforts while riding in them.

Material scientists are not even perfect in manufacturing a material airplane. In order to compare to the plane used by Kardama or the plane sent from Viṣṇuloka, they must manufacture an airplane equipped like a big city, with all the comforts of life-lakes, gardens, parks, etc. Their plane must be able to fly in outer space and hover, and visit all other planets. If they invent such a plane, they will not have to make different space stations for fuel to travel into outer space. Such a plane would have an unlimited supply of fuel, or, like the plane from Viṣṇuloka, would fly without it.

TEXT 31

tadā dundubhayo nedur

mṛdaṅga-paṇavādayaḥ

gandharva-mukhyāḥ prajaguḥ

petuḥ kusuma-vṛṣṭayaḥ

SYNONYMS

tadā-at that time; dundubhayaḥ-kettledrums; neduḥ-resounded; mṛdaṅga-drums; paṇava-small drums; ādayaḥ-etc.; gandharva-mukhyāḥ-the chief residents of Gandharvaloka; prajaguḥ-sang; petuḥ-showered; kusuma-flowers; vṛṣṭayaḥ-like rains.

At that time drums and kettledrums resounded from the sky, the chief Gandharvas began to sing and other demigods showered flowers like torrents of rain upon Dhruva Mahārāja.

TEXT 32

sa ca svarlokam ārokṣyan

sunītiṁ jananīṁ dhruvaḥ

anvasmarad agaṁ hitvā

dīnāṁ yāsye tri-viṣṭapam

SYNONYMS

saḥ-he; ca-also; svaḥ-lokam-to the celestial planet; ārokṣyan-about to ascend; sunītim-Sunīti; jananīm-mother; dhruvaḥ-Dhruva Mahārāja; anvasmarat-immediately remembered; agam-difficult to attain; hitvā-leaving behind; dīnām-poor; yāsye-I shall go; tri-viṣṭapam-to the Vaikuṇṭha planet.

Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Sunīti. He thought to himself, "How shall I go alone to the Vaikuṇṭha planet and leave behind my poor mother?"

Dhruva had a feeling of obligation to his mother, Sunīti. It was Sunīti who had given him the clue which had now enabled him to be personally carried to the Vaikuṇṭha planet by the associates of Lord Viṣṇu. He now remembered her and wanted to take her with him. Actually, Dhruva Mahārāja's mother, Sunīti, was his patha-pradarśaka-guru. Patha-pradarśaka-guru means "the guru, or the spiritual master, who shows the way." Such a guru is sometimes called śikṣā-guru. Although Nārada Muni was his dīkṣā-guru (initiating spiritual master), Sunīti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the śikṣā-guru or dīkṣā-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to śāstric injunctions, there is no difference between śikṣā-guru and dīkṣā-guru, and generally the śikṣā-guru later on becomes the dīkṣā-guru. Sunīti, however, being a woman, and specifically his mother, could not become Dhruva Mahārāja's dīkṣā-guru. Still, he was not less obliged to Sunīti. There was no question of carrying Nārada Muni to Vaikuṇṭhaloka, but Dhruva Mahārāja thought of his mother.

Whatever plan the Supreme Personality of Godhead contemplates immediately fructifies. Similarly, a devotee who is completely dependent on the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord fulfills His wishes independently, but a devotee fulfills his wishes simply by being dependent on the Supreme Personality of Godhead. Therefore as soon as Dhruva Mahārāja thought of his poor mother, he was assured by the associates of Viṣṇu that Sunīti was also going to Vaikuṇṭhaloka, in another plane. Dhruva Mahārāja had thought that he was going alone to Vaikuṇṭhaloka, leaving behind his mother, which was not very auspicious because people would criticize him for going alone to Vaikuṇṭhaloka and not carrying with him Sunīti, who had given him so much. But Dhruva also considered that he was not personally the Supreme. Therefore, if Kṛṣṇa fulfilled his desires, only then would it be possible. Kṛṣṇa could immediately understand his mind, and He told Dhruva that his mother was also going with him. This incident proves that a pure devotee like Dhruva Mahārāja can fulfill all his desires; by the grace of the Lord, he becomes exactly like the Lord, and thus whenever he thinks of anything, his wish is immediately fulfilled.

TEXT 33

iti vyavasitaṁ tasya

vyavasāya surottamau

darśayām āsatur devīṁ

puro yānena gacchatīm

SYNONYMS

iti-thus; vyavasitam-contemplation; tasya-of Dhruva; vyavasāya-understanding; sura-uttamau-the two chief associates; darśayām āsatuḥ-showed (to him); devīm-exalted Sunīti; puraḥ-before; yānena-by airplane; gacchatīm-going forward.

The great associates of Vaikuṇṭhaloka, Nanda and Sunanda, could understand the mind of Dhruva Mahārāja, and thus they showed him that his mother, Sunīti, was going forward in another plane.

This incident proves that the śikṣā- or dīkṣā-guru who has a disciple who strongly executes devotional service like Dhruva Mahārāja can be carried by the disciple even though the instructor is not as advanced. Although Sunīti was an instructor to Dhruva Mahārāja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Mahārāja did. Still, Dhruva Mahārāja was able to take his mother with him. Similarly, Prahlāda Mahārāja also delivered his atheistic father, Hiraṇyakaśipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikuṇṭhaloka either his father, mother or śikṣā- or dīkṣā-guru. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say, "If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission-propagating Kṛṣṇa consciousness-to be successful." The Kṛṣṇa consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Mahārāja, then he will be able to carry me with him to Vaikuṇṭhaloka.

TEXT 34

tatra tatra praśaṁsadbhiḥ

pathi vaimānikaiḥ suraiḥ

avakīryamāṇo dadṛśe

kusumaiḥ kramaśo grahān

SYNONYMS

tatra tatra-here and there; praśaṁsadbhiḥ-by persons engaged in the praise of Dhruva Mahārāja; pathi-on the path; vaimānikaiḥ-carried by different types of airplanes; suraiḥ-by the demigods; avakīryamāṇaḥ-being covered; dadṛśe-could see; kusumaiḥ-by flowers; kramaśaḥ-one after another; grahān-all the planets of the solar system.

While Dhruva Mahārāja was passing through space, he gradually saw all the planets of the solar system, and on the path he saw all the demigods in their airplanes showering flowers upon him like rain.

There is a Vedic version, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati, which means that by knowing the Supreme Personality of Godhead, everything becomes known to the devotee. Similarly, by going to the planet of the Supreme Personality of Godhead, one can know all the other planetary systems on the path to Vaikuṇṭha. We should remember that Dhruva Mahārāja's body was different from our bodies. While boarding the Vaikuṇṭha airplane, his body changed to a completely spiritual golden hue. No one can surpass the higher planets in a material body, but when one gets a spiritual body he can travel not only to the higher planetary system of this material world, but even to the still higher planetary system known as Vaikuṇṭhaloka. It is well known that Nārada Muni travels everywhere, both in the spiritual and material worlds.

It should be noted also that while Sunīti was going to Vaikuṇṭhaloka she also changed her body into spiritual form. Like Śrī Sunīti, every mother should train her child to become a devotee like Dhruva Mahārāja. Sunīti instructed her son, even at the age of five years, to be unattached to worldly affairs and to go to the forest to search out the Supreme Lord. She never desired that her son remain at home comfortably without ever undertaking austerities and penances to achieve the favor of the Supreme Personality of Godhead. Every mother, like Sunīti, must take care of her son and train him to become a brahmacārī from the age of five years and to undergo austerities and penances for spiritual realization. The benefit will be that if her son becomes a strong devotee like Dhruva, certainly not only will he be transferred back home, back to Godhead, but she will also be transferred with him to the spiritual world, even though she may be unable to undergo austerities and penances in executing devotional service.

TEXT 35

tri-lokīṁ deva-yānena

so 'tivrajya munīn api

parastād yad dhruva-gatir

viṣṇoḥ padam athābhyagāt

SYNONYMS

tri-lokīm-the three planetary systems; deva-yānena-by the transcendental airplane; saḥ-Dhruva; ativrajya-having surpassed; munīn-great sages; api-even; parastāt-beyond; yat-which; dhruva-gatiḥ-Dhruva, who attained permanent life; viṣṇoḥ-of Lord Viṣṇu; padam-abode; atha-then; abhyagāt-achieved.

Dhruva Mahārāja thus surpassed the seven planetary systems of the great sages who are known as saptarṣi. Beyond that region, he achieved the transcendental situation of permanent life in the planet where Lord Viṣṇu lives.

The airplane was piloted by the two chief associates of Lord Viṣṇu, namely Sunanda and Nanda. Only such spiritual astronauts can pilot their airplane beyond the seven planets and arrive in the region of eternal blissful life. It is confirmed in the Bhagavad-gītā also (paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20]) that beyond this planetary system begins the spiritual sky, where everything is permanent and blissful. The planets there are known as Viṣṇuloka or Vaikuṇṭhaloka. Only there can one get an eternal blissful life of knowledge. Below Vaikuṇṭhaloka is the material universe, where Lord Brahmā and others in Brahmaloka can live until the annihilation of this universe; but that life is not permanent. That is also confirmed in the Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ). Even if one goes to the topmost planet, one cannot achieve eternal life. Only by arriving in Vaikuṇṭhaloka can one live an eternally blissful life.

TEXT 36

yad bhrājamānaṁ sva-rucaiva sarvato

lokās trayo hy anu vibhrājanta ete

yan nāvrajañ jantuṣu ye 'nanugrahā

vrajanti bhadrāṇi caranti ye 'niśam

SYNONYMS

yat-which planet; bhrājamānam-illuminating; sva-rucā-by self-effulgence; eva-only; sarvataḥ-everywhere; lokāḥ-planetary systems; trayaḥ-three; hi-certainly; anu-thereupon; vibhrājante-give off light; ete-these; yat-which planet; na-not; avrajan-have reached; jantuṣu-to living entities; ye-those who; ananugrahāḥ-not merciful; vrajanti-reach; bhadrāṇi-welfare activities; caranti-engage in; ye-those who; aniśam-constantly.

The self-effulgent Vaikuṇṭha planets, by whose illumination alone all the illuminating planets within this material world give off reflected light, cannot be reached by those who are not merciful to other living entities. Only persons who constantly engage in welfare activities for other living entities can reach the Vaikuṇṭha planets.

Here is a description of two aspects of the Vaikuṇṭha planets. The first is that in the Vaikuṇṭha sky there is no need of the sun and moon. This is confirmed by the Upaniṣads as well as Bhagavad-gītā (na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]). In the spiritual world the Vaikuṇṭhalokas are themselves illuminated; there is therefore no need of sun, moon or electric light. It is in fact the illumination of the Vaikuṇṭhalokas which is reflected in the material sky. Only by this reflection are the suns in the material universes illuminated; after the illumination of the sun, all the stars and moons are illuminated. In other words, all the luminaries in the material sky borrow illumination from Vaikuṇṭhaloka. From this material world, however, people can be transferred to the Vaikuṇṭhaloka, if they incessantly engage in welfare activities for all other living entities. Such incessant welfare activities can really be performed only in Kṛṣṇa consciousness. There is no philanthropic work within this material world but Kṛṣṇa consciousness that can engage a person twenty-four hours a day.

A Kṛṣṇa conscious being is always engaged in planning how to take all of suffering humanity back home, back to Godhead. Even if one is not successful in reclaiming all the fallen souls back to Godhead, still, because he is Kṛṣṇa conscious, his path to Vaikuṇṭhaloka is open. He personally becomes qualified to enter the Vaikuṇṭhalokas, and if anyone follows such a devotee, he also enters into Vaikuṇṭhaloka. Others, who engage in envious activities, are known as karmīs. Karmīs are envious of one another. Simply for sense gratification, they can kill thousands of innocent animals. Jñānīs are not as sinful as karmīs, but they do not try to reclaim others back to Godhead. They perform austerities for their own liberation. Yogīs are also engaged in self-aggrandizement by trying to attain mystic powers. But devotees, Vaiṣṇavas, who are servants of the Lord, come forward in the actual field of work in Kṛṣṇa consciousness to reclaim fallen souls. Only Kṛṣṇa conscious persons are eligible to enter into the spiritual world. That is clearly stated in this verse and is confirmed in Bhagavad-gītā, wherein the Lord says that there is no one dearer to Him than those who preach the gospel of Bhagavad-gītā to the world.

TEXT 37

śāntāḥ sama-dṛśaḥ śuddhāḥ

sarva-bhūtānurañjanāḥ

yānty añjasācyuta-padam

acyuta-priya-bāndhavāḥ

SYNONYMS

śāntāḥ-peaceful; sama-dṛśaḥ-equipoised; śuddhāḥ-cleansed, purified; sarva-all; bhūta-living entities; anurañjanāḥ-pleasing; yānti-go; añjasā-easily; acyuta-of the Lord; padam-to the abode; acyuta-priya-with devotees of the Lord; bāndhavāḥ-friends.

Persons who are peaceful, equipoised, cleansed and purified, and who know the art of pleasing all other living entities, keep friendship only with devotees of the Lord; they alone can very easily achieve the perfection of going back home, back to Godhead.

The description of this verse fully indicates that only devotees are eligible to enter into the kingdom of Godhead. The first point stated is that devotees are peaceful, for they have no demands for their personal sense gratification. They are simply dedicated to the service of the Lord. Karmīs cannot be peaceful because they have immense demands for sense gratification. As for jñānīs, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogīs are also restless to get mystic power. But a devotee is peaceful because he is fully surrendered to the Supreme Personality of Godhead and thinks of himself as completely helpless; just as a child feels complete peace in depending on the parent, so a devotee is completely peaceful, for he depends on the mercy of the Supreme Personality of Godhead.

A devotee is equipoised. He sees everyone on the same transcendental platform. A devotee knows that although a conditioned soul has a particular type of body according to his past fruitive activities, factually everyone is part of the Supreme Lord. A devotee sees all living entities with spiritual vision and does not discriminate on the platform of the bodily concept of life. Such qualities develop only in the association of devotees. Without the association of devotees, one cannot advance in Kṛṣṇa consciousness. Therefore, we have established the International Society for Krishna Consciousness. Factually, whoever lives in this society automatically develops Kṛṣṇa consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Kṛṣṇa consciousness. Persons in Kṛṣṇa consciousness, or devotees of the Lord, can please everyone, as is evident in the Kṛṣṇa consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Kṛṣṇa mantra and take as much prasāda as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhūtānurañjanāḥ. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Viṣṇu immediately becomes purified, inside and outside (yaḥ smaret puṇḍarīkākṣam). Since a devotee constantly chants the Hare Kṛṣṇa mantra, no contamination of the material world can touch him. He is, therefore, actually purified. Muci haya śuci haya yadi kṛṣṇa bhaje. It is said that even a cobbler or person born in the family of a cobbler can be elevated to the position of a brāhmaṇa (śuci) if he takes to Kṛṣṇa consciousness. Any person who is purely Kṛṣṇa conscious and who engages in chanting the Hare Kṛṣṇa mantra is the purest in the whole universe.

TEXT 38

ity uttānapadaḥ putro

dhruvaḥ kṛṣṇa-parāyaṇaḥ

abhūt trayāṇāṁ lokānāṁ

cūḍā-maṇir ivāmalaḥ

SYNONYMS

iti-thus; uttānapadaḥ-of Mahārāja Uttānapāda; putraḥ-the son; dhruvaḥ-Dhruva Mahārāja; kṛṣṇa-parāyaṇaḥ-fully Kṛṣṇa conscious; abhūt-became; trayāṇām-of the three; lokānām-worlds; cūḍā-maṇiḥ-the summit jewel; iva-like; amalaḥ-purified.

In this way, the fully Kṛṣṇa conscious Dhruva Mahārāja, the exalted son of Mahārāja Uttānapāda, attained the summit of the three statuses of planetary systems.

The exact Sanskrit terminology for Kṛṣṇa consciousness is here mentioned: kṛṣṇa-parāyaṇaḥ. parāyaṇa means "going forward." Anyone who is going forward to the goal of Kṛṣṇa is called kṛṣṇa-parāyaṇa, or fully Kṛṣṇa conscious. The example of Dhruva Mahārāja indicates that every Kṛṣṇa conscious person can expect to reach the topmost summit of all three planetary systems within the universe. A Kṛṣṇa conscious person can occupy an exalted position beyond the imagination of any ambitious materialist.

TEXT 39

gambhīra-vego 'nimiṣaṁ

jyotiṣāṁ cakram āhitam

yasmin bhramati kauravya

meḍhyām iva gavāṁ gaṇaḥ

SYNONYMS

gambhīra-vegaḥ-with great force and speed; animiṣam-unceasingly; jyotiṣām-of luminaries; cakram-sphere; āhitam-connected; yasmin-around which; bhramati-encircles; kauravya-O Vidura; meḍhyām-a central pole; iva-as; gavām-of bulls; gaṇaḥ-a herd.

Saint Maitreya continued: My dear Vidura, descendant of Kuru, as a herd of bulls circumambulates a central pole on their right side, all the luminaries within the universal sky unceasingly circumambulate the abode of Dhruva Mahārāja with great force and speed.

Each and every planet within the universe travels at a very high speed. From a statement in Śrīmad-Bhāgavatam it is understood that even the sun travels sixteen thousand miles in a second, and from Brahma-saṁhitā we understand from the śloka, yac-cakṣur eṣa savitā sakala-grahāṇām that the sun is considered to be the eye of the Supreme Personality of Godhead, Govinda, and it also has a specific orbit within which it circles. Similarly, all other planets have their specific orbits. But together all of them encircle the polestar, or Dhruvaloka, where Dhruva Mahārāja is situated at the summit of the three worlds. We can only imagine how highly exalted the actual position of a devotee is, and certainly we cannot even conceive how exalted is the position of the Supreme Personality of Godhead.

TEXT 40

mahimānaṁ vilokyāsya

nārado bhagavān ṛṣiḥ

ātodyaṁ vitudañ ślokān

satre 'gāyat pracetasām

SYNONYMS

mahimānam-glories; vilokya-observing; asya-of Dhruva Mahārāja; nāradaḥ-the great sage Nārada; bhagavān-equally as exalted as the Supreme Personality of Godhead; ṛṣiḥ-the saint; ātodyam-the stringed instrument, vīṇā; vitudan-playing on; ślokān-verses; satre-in the sacrificial arena; agāyat-chanted; pracetasām-of the Pracetās.

After observing the glories of Dhruva Mahārāja, the great sage Nārada, playing his vīṇā, went to the sacrificial arena of the Pracetās and very happily chanted the following three verses.

The great sage Nārada was the spiritual master of Dhruva Mahārāja. Certainly he was very glad to see Dhruva's glories. As a father is very happy to see the son's advancement in every respect, so the spiritual master is very happy to observe the ascendancy of his disciple.

TEXT 41

nārada uvāca

nūnaṁ sunīteḥ pati-devatāyās

tapaḥ-prabhāvasya sutasya tāṁ gatim

dṛṣṭvābhyupāyān api veda-vādino

naivādhigantuṁ prabhavanti kiṁ nṛpāḥ

SYNONYMS

nāradaḥ uvāca-Nārada said; nūnam-certainly; sunīteḥ-of Sunīti; pati-devatāyāḥ-very much attached to her husband; tapaḥ-prabhāvasya-by the influence of austerity; sutasya-of the son; tām-that; gatim-position; dṛṣṭvā-observing; abhyupāyān-the means; api-although; veda-vādinaḥ-strict followers of the Vedic principles, or the so-called Vedāntists; na-never; eva-certainly; adhigantum-to attain; prabhavanti-are eligible; kim-what to speak of; nṛpāḥ-ordinary kings.

The great sage Nārada said: Simply by the influence of his spiritual advancement and powerful austerity, Dhruva Mahārāja, the son of Sunīti, who was devoted to her husband, acquired an exalted position not possible to attain even for the so-called Vedāntists or strict followers of the Vedic principles, not to speak of ordinary human beings.

In this verse the word veda-vādinaḥ is very significant. Generally, a person who strictly follows the Vedic principles is called veda-vādi. There are also so-called Vedāntists who advertise themselves as followers of Vedānta philosophy but who misinterpret Vedānta. The expression veda-vāda-ratāḥ is also found in the Bhagavad-gītā, referring to persons who are attached to the Vedas without understanding the purport of the Vedas. Such persons may go on talking about the Vedas or may execute austerities in their own way, but it is not possible for them to attain to such an exalted position as Dhruva Mahārāja. As far as ordinary kings are concerned, it is not at all possible. The specific mention of kings is significant because formerly kings were also rājarṣis, for the kings were as good as great sages. Dhruva Mahārāja was a king, and at the same time he was as learned as a great sage. But without devotional service, neither a great king, a kṣatriya, nor a great brāhmaṇa strictly adhering to the Vedic principles can be elevated to the exalted position attained by Dhruva Mahārāja.

TEXT 42

yaḥ pañca-varṣo guru-dāra-vāk-śarair

bhinnena yāto hṛdayena dūyatā

vanaṁ mad-ādeśa-karo 'jitaṁ prabhuṁ

jigāya tad-bhakta-guṇaiḥ parājitam

SYNONYMS

yaḥ-he who; pañca-varṣaḥ-at the age of five years; guru-dāra-of the wife of his father; vāk-śaraiḥ-by the harsh words; bhinnena-being very much aggrieved; yātaḥ-went; hṛdayena-because his heart; dūyatā-very much pained; vanam-to the forest; mat-ādeśa-according to my instruction; karaḥ-acting; ajitam-unconquerable; prabhum-the Supreme Personality of Godhead; jigāya-he defeated; tat-His; bhakta-of devotees; guṇaiḥ-with the qualities; parājitam-conquered.

The great sage Nārada continued: Just see how Dhruva Mahārāja, aggrieved at the harsh words of his stepmother, went to the forest at the age of only five years and under my direction underwent austerity. Although the Supreme Personality of Godhead is unconquerable, Dhruva Mahārāja defeated Him with the specific qualifications possessed by the Lord's devotees.

The Supreme Godhead is unconquerable; no one can conquer the Lord. But He voluntarily accepts subordination to the devotional qualities of His devotees. For example, Lord Kṛṣṇa accepted subordination to the control of mother Yaśodā because she was a great devotee. The Lord likes to be under the control of His devotees. In the Caitanya-caritāmṛta it is said that everyone comes before the Lord and offers Him exalted prayers, but the Lord does not feel as pleased when offered such prayers as He does when a devotee, out of pure love, chastises Him as a subordinate. The Lord forgets His exalted position and willingly submits to His pure devotee. Dhruva Mahārāja conquered the Supreme Lord because at a very tender age, only five years old, he underwent all the austerities of devotional service. This devotional service was of course executed under the direction of a great sage, Nārada. This is the first principle of devotional service-ādau gurv-āśrayam. In the beginning one must accept a bona fide spiritual master, and if a devotee follows strictly the direction of the spiritual master, as Dhruva Mahārāja followed the instruction of Nārada Muni, then it is not difficult for him to achieve the favor of the Lord.

The sum total of devotional qualities is development of unalloyed love for Kṛṣṇa. This unalloyed love for Kṛṣṇa can be achieved simply by hearing about Kṛṣṇa. Lord Caitanya accepted this principle-that if one in any position submissively hears the transcendental message spoken by Kṛṣṇa or about Kṛṣṇa, then gradually he develops the quality of unalloyed love, and by that love only he can conquer the unconquerable. The Māyāvādī philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position. Not only does a devotee become one in quality with the Supreme Lord, but he sometimes becomes the father, mother or master of the Lord. Arjuna also, by his devotional service, made Lord Kṛṣṇa his chariot driver; he ordered the Lord, "Put my chariot here," and the Lord executed his order. These are some examples of how a devotee can acquire the exalted position of conquering the unconquerable.

TEXT 43

yaḥ kṣatra-bandhur bhuvi tasyādhirūḍham

anv ārurukṣed api varṣa-pūgaiḥ

ṣaṭ-pañca-varṣo yad ahobhir alpaiḥ

prasādya vaikuṇṭham avāpa tat-padam

SYNONYMS

yaḥ-one who; kṣatra-bandhuḥ-the son of a kṣatriya; bhuvi-on the earth; tasya-of Dhruva; adhirūḍham-the exalted position; anu-after; ārurukṣet-can aspire to attain; api-even; varṣa-pūgaiḥ-after many years; ṣaṭ-pañca-varṣaḥ-five or six years old; yat-which; ahobhiḥ alpaiḥ-after a few days; prasādya-after pleasing; vaikuṇṭham-the Lord; avāpa-attained; tat-padam-His abode.

Dhruva Mahārāja attained an exalted position at the age of only five or six years, after undergoing austerity for six months. Alas, a great kṣatriya cannot achieve such a position even after undergoing austerities for many, many years.

Dhruva Mahārāja is described herein as kṣatra-bandhuḥ, which indicates that he was not fully trained as a kṣatriya because he was only five years old; he was not a mature kṣatriya. A kṣatriya or brāhmaṇa has to take training. A boy born in the family of a brāhmaṇa is not immediately a brāhmaṇa; he has to take up the training and the purificatory process.

The great sage Nārada Muni was very proud of having a devotee-disciple like Dhruva Mahārāja. He had many other disciples, but he was very pleased with Dhruva Mahārāja because in one lifetime, by dint of his severe penances and austerities, he had achieved Vaikuṇṭha, which was never achieved by any other king's son or rājarṣi throughout the whole universe. There is the instance of the great King Bharata, who was also a great devotee, but he attained Vaikuṇṭhaloka in three lives. In the first life, although he executed austerities in the forest, he became a victim of too much affection for a small deer, and in his next life he had to take birth as a deer. Although he had a deer's body, he remembered his spiritual position, but he still had to wait until the next life for perfection. In the next life he took birth as Jaḍa Bharata. Of course, in that life he was completely freed from all material entanglement, and he attained perfection and was elevated to Vaikuṇṭhaloka. The lesson from the life of Dhruva Mahārāja is that if one likes, one can attain Vaikuṇṭhaloka in one life, without waiting for many other lives. My Guru Mahārāja, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, used to say that every one of his disciples could attain Vaikuṇṭhaloka in this life, without waiting for another life to execute devotional service. One simply has to become as serious and sincere as Dhruva Mahārāja; then it is quite possible to attain Vaikuṇṭhaloka and go back home, back to Godhead, in one life.

TEXT 44

maitreya uvāca

etat te 'bhihitaṁ sarvaṁ

yat pṛṣṭo 'ham iha tvayā

dhruvasyoddāma-yaśasaś

caritaṁ sammataṁ satām

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; etat-this; te-unto you; abhihitam-described; sarvam-everything; yat-what; pṛṣṭaḥ aham-I was asked; iha-here; tvayā-by you; dhruvasya-of Dhruva Mahārāja; uddāma-greatly uplifting; yaśasaḥ-whose reputation; caritam-character; sammatam-approved; satām-by great devotees.

The great sage Maitreya continued: My dear Vidura, whatever you have asked from me about the great reputation and character of Dhruva Mahārāja I have explained to you in all detail. Great saintly persons and devotees very much like to hear about Dhruva Mahārāja.

Śrīmad-Bhāgavatam means everything in relationship with the Supreme Personality of Godhead. Whether we hear the pastimes and activities of the Supreme Lord or we hear about the character, reputation and activities of His devotees, they are all one and the same. Neophyte devotees simply try to understand the pastimes of the Lord and are not very interested in hearing about the activities of His devotees, but such discrimination should not be indulged in by any real devotee. Sometimes less intelligent men try to hear about the rāsa dance of Kṛṣṇa and do not take care to hear about other portions of Śrīmad-Bhāgavatam, which they completely avoid. There are professional Bhāgavata reciters who abruptly go to the rāsa-līlā chapters of Śrīmad-Bhāgavatam, as if other portions of Śrīmad-Bhāgavatam were useless. This kind of discrimination and abrupt adoption of the rāsa-līlā pastimes of the Lord is not approved by the ācāryas. A sincere devotee should read every chapter and every word of Śrīmad-Bhāgavatam, for the beginning verses describe that it is the ripened fruit of all Vedic literature. Devotees should not try to avoid even a word of Śrīmad-Bhāgavatam. The great sage Maitreya therefore affirmed herein that the Bhāgavatam is sammataṁ satām, approved by great devotees.

TEXT 45

dhanyaṁ yaśasyam āyuṣyaṁ

puṇyaṁ svasty-ayanaṁ mahat

svargyaṁ dhrauvyaṁ saumanasyaṁ

praśasyam agha-marṣaṇam

SYNONYMS

dhanyam-bestowing wealth; yaśasyam-bestowing reputation; āyuṣyam-increasing the duration of life; puṇyam-sacred; svasti-ayanam-creating auspiciousness; mahat-great; svargyam-bestowing achievement of heavenly planets; dhrauvyam-or Dhruvaloka; saumanasyam-pleasing to the mind; praśasyam-glorious; agha-marṣaṇam-counteracting all kinds of sinful activities.

By hearing the narration of Dhruva Mahārāja one can fulfill desires for wealth, reputation and increased duration of life. It is so auspicious that one can even go to a heavenly planet or attain Dhruvaloka, which was achieved by Dhruva Mahārāja, just by hearing about him. The demigods also become pleased because this narration is so glorious, and it is so powerful that it can counteract all the results of one's sinful actions.

There are different types of men in this world, not all of them pure devotees. Some are karmīs, desiring to acquire vast wealth. There are also persons who are only after reputation. Some desire to be elevated to the heavenly planets or to go to Dhruvaloka, and others want to please the demigods to get material profits. Herein it is recommended by Maitreya that every one of them can hear the narration about Dhruva Mahārāja and thus get their desired goal. It is recommended that the devotees (akāma), the karmīs (sarva-kāma) and the jñānīs, who desire to be liberated (mokṣa-kāma), should all worship the Supreme Personality of Godhead to acquire their desired goals of life. Similarly, if anyone hears about the activities of the Lord's devotee, he can achieve the same result. There is no difference between the activities and character of the Supreme Personality of Godhead and those of His pure devotees.

TEXT 46

śrutvaitac chraddhayābhīkṣṇam

acyuta-priya-ceṣṭitam

bhaved bhaktir bhagavati

yayā syāt kleśa-saṅkṣayaḥ

SYNONYMS

śrutvā-by hearing; etat-this; śraddhayā-with faith; abhīkṣṇam-repeatedly; acyuta-to the Supreme Personality of Godhead; priya-dear; ceṣṭitam-activities; bhavet-develops; bhaktiḥ-devotion; bhagavati-unto the Supreme Personality of Godhead; yayā-by which; syāt-must be; kleśa-of miseries; saṅkṣayaḥ-complete diminution.

Anyone who hears the narration of Dhruva Mahārāja, and who repeatedly tries with faith and devotion to understand his pure character, attains the pure devotional platform and executes pure devotional service. By such activities one can diminish the threefold miserable conditions of material life.

Here the word acyuta-priya is very significant. Dhruva Mahārāja's character and reputation are great because he is very dear to Acyuta, the Supreme Personality of Godhead. As the pastimes and activities of the Supreme Lord are pleasing to hear, hearing about His devotees, who are very dear to the Supreme Person, is also pleasing and potent. If one simply reads over and over again about Dhruva Mahārāja by hearing and reading this chapter, one can attain the highest perfection of life in any way he desires; most importantly, he gets the chance to become a great devotee. To become a great devotee means to finish all miserable conditions of materialistic life.

TEXT 47

mahattvam icchatāṁ tīrthaṁ

śrotuḥ śīlādayo guṇāḥ

yatra tejas tad icchūnāṁ

māno yatra manasvinām

SYNONYMS

mahattvam-greatness; icchatām-for those desiring; tīrtham-the process; śrotuḥ-of the hearer; śīla-ādayaḥ-high character, etc.; guṇāḥ-qualities; yatra-in which; tejaḥ-prowess; tat-that; icchūnām-for those who desire; mānaḥ-adoration; yatra-in which; manasvinām-for thoughtful men.

Anyone who hears this narration of Dhruva Mahārāja acquires exalted qualities like him. For anyone who desires greatness, prowess or influence, here is the process by which to acquire them, and for thoughtful men who want adoration, here is the proper means.

In the material world everyone is after profit, respectability and reputation, everyone wants the supreme exalted position, and everyone wants to hear about the great qualities of exalted persons. All ambitions which are desirable for great persons can be fulfilled simply by reading and understanding the narration of Dhruva Mahārāja's activities.

TEXT 48

prayataḥ kīrtayet prātaḥ

samavāye dvi-janmanām

sāyaṁ ca puṇya-ślokasya

dhruvasya caritaṁ mahat

SYNONYMS

prayataḥ-with great care; kīrtayet-one should chant; prātaḥ-in the morning; samavāye-in the association; dvi-janmanām-of the twice-born; sāyam-in the evening; ca-also; puṇya-ślokasya-of sacred renown; dhruvasya-of Dhruva; caritam-character; mahat-great.

The great sage Maitreya recommended: One should chant of the character and activities of Dhruva Mahārāja both in the morning and in the evening, with great attention and care, in a society of brāhmaṇas or other twice-born persons.

It is said that only in the association of devotees can one understand the importance of the character and pastimes of the Supreme Personality of Godhead or His devotees. In this verse it is especially recommended that Dhruva Mahārāja's character be discussed in a society of the twice-born, which refers to the qualified brāhmaṇas, kṣatriyas and vaiśyas. One should especially seek the society of brāhmaṇas who are elevated to the position of Vaiṣṇavas. Thus discussion of Śrīmad-Bhāgavatam, which describes the character and pastimes of devotees and the Lord, is very quickly effective. The International Society for Krishna Consciousness has been organized for this purpose. In every center of this Society-not only in the morning, evening or noon, but practically twenty-four hours a day-there is continuous devotional service going on. Anyone who comes in contact with the Society automatically becomes a devotee. We have actual experience that many karmīs and others come to the Society and find a very pleasing and peaceful atmosphere in the temples of ISKCON. In this verse the word dvi janmanām means "of the twice-born." Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born. As recommended by Sanātana Gosvāmī, by the process of initiation and authorized training, any man can become twice-born. The first birth is made possible by the parents, and the second birth is made possible by the spiritual father and Vedic knowledge. Unless one is twice-born one cannot understand the transcendental characteristics of the Lord and His devotees. Study of the Vedas is therefore forbidden for śūdras. Simply by academic qualifications a śūdra cannot understand the transcendental science. At the present moment, throughout the entire world the educational system is geared to produce śūdras. A big technologist is no more than a big śūdra. Kalau śūdra-sambhavaḥ: in the age of Kali, everyone is a śūdra. Because the whole population of the world consists only of śūdras, there is a decline of spiritual knowledge, and people are unhappy. The Kṛṣṇa consciousness movement has been started especially to create qualified brāhmaṇas to broadcast spiritual knowledge all over the world, for thus people may become very happy.

TEXTS 49–50

paurṇamāsyāṁ sinīvālyāṁ

dvādaśyāṁ śravaṇe 'thavā

dina-kṣaye vyatīpāte

saṅkrame 'rkadine 'pi vā

śrāvayec chraddadhānānāṁ

tīrtha-pāda-padāśrayaḥ

necchaṁs tatrātmanātmānaṁ

santuṣṭa iti sidhyati

SYNONYMS

paurṇamāsyām-on the full moon; sinīvālyām-on the dark moon; dvādaśyām-on the day after Ekādaśī; śravaṇe-during the Śravaṇa star's appearance; athavā-or; dina-kṣaye-at the end of the tithi; vyatīpāte-a particular day of the name; saṅkrame-at the end of the month; arkadine-on Sunday; api-also; vā-or; śrāvayet-one should recite; śraddadhānānām-to a receptive audience; tīrtha-pāda-of the Supreme Personality of Godhead; pada-āśrayaḥ-taken shelter of the lotus feet; na icchan-without desiring remuneration; tatra-there; ātmanā-by the self; ātmānam-the mind; santuṣṭaḥ-pacified; iti-thus; sidhyati-becomes perfect.

Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of Dhruva Mahārāja without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekādaśī, on the appearance of the Śravaṇa star, at the end of a particular tithi, or the occasion of Vyatīpāta, at the end of the month, or on Sunday. Such recitation should of course be performed before a favorable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect.

Professional reciters may ask money to extinguish the blazing fire within their bellies, but they cannot make any spiritual improvement or become perfect. It is therefore strictly forbidden to recite Śrīmad-Bhāgavatam as a profession to earn a livelihood. Only one who is completely surrendered at the lotus feet of the Supreme Personality of Godhead, depending fully on Him for personal maintenance or even for maintenance of his family, can attain perfection by recitation of Śrīmad-Bhāgavatam, which is full of narrations of the pastimes of the Lord and His devotees. The process can be summarized as follows: the audience must be faithfully receptive to the Bhāgavata message, and the reciter should completely depend on the Supreme Personality of Godhead. Bhāgavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage simply by the process of hearing.

TEXT 51

jñānam ajñāta-tattvāya

yo dadyāt sat-pathe 'mṛtam

kṛpālor dīna-nāthasya

devās tasyānugṛhṇate

SYNONYMS

jñānam-knowledge; ajñāta-tattvāya-to those who are unaware of the truth; yaḥ-one who; dadyāt-imparts; sat-pathe-on the path of truth; amṛtam-immortality; kṛpāloḥ-kind; dīna-nāthasya-protector of the poor; devāḥ-the demigods; tasya-to him; anugṛhṇate-give blessings.

The narration of Dhruva Mahārāja is sublime knowledge for the attainment of immortality. Persons unaware of the Absolute Truth can be led to the path of truth. Those who out of transcendental kindness take on the responsibility of becoming master-protectors of the poor living entities automatically gain the interest and blessings of the demigods.

Jñānam ajñāta means knowledge which is unknown almost throughout the entire world. No one knows actually what is the Absolute Truth. Materialists are very proud of their advancement in education, in philosophical speculation and in scientific knowledge, but no one actually knows what the Absolute Truth is. The great sage Maitreya, therefore, recommends that to enlighten people about the Absolute Truth (tattva), devotees should preach the teachings of Śrīmad-Bhāgavatam throughout the entire world. Śrīla Vyāsadeva especially compiled this great literature of scientific knowledge because people are completely unaware of the Absolute Truth. In the beginning of Śrīmad-Bhāgavatam, First Canto, it is said that Vyāsadeva, the learned sage, compiled this great Bhāgavata Purāṇa just to stop the ignorance of the mass of people. Because people do not know the Absolute Truth, this Śrīmad-Bhāgavatam was specifically compiled by Vyāsadeva under the instruction of Nārada. Generally, even though people are interested in understanding the truth, they take to speculation and reach at most the conception of impersonal Brahman. But very few men actually know the Personality of Godhead.

Recitation of Śrīmad-Bhāgavatam is specifically meant to enlighten people about the Absolute Truth, the Supreme Personality of Godhead. Although there is no fundamental difference between impersonal Brahman, localized Paramātmā and the Supreme Person, factual immortality cannot be obtained unless and until one attains the stage of associating with the Supreme Person. Devotional service, which leads to the association of the Supreme Lord, is actual immortality. Pure devotees, out of compassion for the fallen souls, are kṛpālu, very kind to people in general; they distribute this Bhāgavata knowledge all over the world. A kindhearted devotee is called dīna-nātha, protector of the poor, ignorant mass of people. Lord Kṛṣṇa is also known as dīna-nātha or dīna-bandhu, the master or actual friend of the poor living entities, and His pure devotee also takes the same position of dīna-nātha. The dīna-nāthas, or devotees of Lord Kṛṣṇa, who preach the path of devotional service, become the favorites of the demigods. Generally people are interested in worshiping the demigods, especially Lord Śiva, in order to obtain material benefits, but a pure devotee, who engages in preaching the principles of devotional service, as prescribed in the Śrīmad-Bhāgavatam, does not need to separately worship the demigods; the demigods are automatically pleased with him and offer all the blessings within their capacity. As by watering the root of a tree the leaves and branches are automatically watered, so, by executing pure devotional service to the Lord, the branches, twigs and leaves of the Lord, known as demigods, are automatically pleased with the devotee, and they offer all benedictions.

TEXT 52

idaṁ mayā te 'bhihitaṁ kurūdvaha

dhruvasya vikhyāta-viśuddha-karmaṇaḥ

hitvārbhakaḥ krīḍanakāni mātur

gṛhaṁ ca viṣṇuṁ śaraṇaṁ yo jagāma

SYNONYMS

idam-this; mayā-by me; te-unto you; abhihitam-described; kuru-udvaha-O great one among the Kurus; dhruvasya-of Dhruva; vikhyāta-very famous; viśuddha-very pure; karmaṇaḥ-whose activities; hitvā-giving up; arbhakaḥ-child; krīḍanakāni-toys and playthings; mātuḥ-of his mother; gṛham-home; ca-also; viṣṇum-to Lord Viṣṇu; śaraṇam-shelter; yaḥ-one who; jagāma-went.

The transcendental activities of Dhruva Mahārāja are well known all over the world, and they are very pure. In childhood Dhruva Mahārāja rejected all kinds of toys and playthings, left the protection of his mother and seriously took shelter of the Supreme Personality of Godhead, Viṣṇu. My dear Vidura, I therefore conclude this narration, for I have described to you all its details.

It is said by Cāṇakya Paṇḍita that life is certainly short for everyone, but if one acts properly, his reputation will remain for a generation. As the Supreme Personality of Godhead, Kṛṣṇa, is everlastingly famous, so the reputation of Lord Kṛṣṇa's devotee is also everlasting. Therefore in describing Dhruva Mahārāja's activities two specific words have been used-vikhyāta, very famous, and viśuddha, transcendental. Dhruva Mahārāja's leaving home at a tender age and taking shelter of the Supreme Personality of Godhead in the forest is a unique example in this world.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Goes Back to Godhead."

Chapter Thirteen

Description of the Descendants of Dhruva Mahārāja

TEXT 1

sūta uvāca

niśamya kauṣāraviṇopavarṇitaṁ

dhruvasya vaikuṇṭha-padādhirohaṇam

prarūḍha-bhāvo bhagavaty adhokṣaje

praṣṭuṁ punas taṁ viduraḥ pracakrame

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; niśamya-after hearing; kauṣāraviṇā-by the sage Maitreya; upavarṇitam-described; dhruvasya-of Mahārāja Dhruva; vaikuṇṭha-pada-to the abode of Viṣṇu; adhirohaṇam-ascent; prarūḍha-increased; bhāvaḥ-devotional emotion; bhagavati-unto the Supreme Personality of Godhead; adhokṣaje-who is beyond the reach of direct perception; praṣṭum-to inquire; punaḥ-again; tam-unto Maitreya; viduraḥ-Vidura; pracakrame-attempted.

Sūta Gosvāmī, continuing to speak to all the ṛṣis, headed by Śaunaka, said: After hearing Maitreya Ṛṣi describe Dhruva Mahārāja's ascent to Lord Viṣṇu's abode, Vidura became very much enlightened in devotional emotion, and he inquired from Maitreya as follows.

As evidenced in the topics between Vidura and Maitreya, the activities of the Supreme Personality of Godhead and the devotees are so fascinating that neither the devotee who is describing them nor the devotee who is hearing is at all fatigued by the inquiries and answers. Transcendental subject matter is so nice that no one becomes tired of hearing or speaking. Others, who are not devotees, may think, "How can people devote so much time simply to talks of God?" But devotees are never satisfied or satiated in hearing and speaking about the Supreme Personality of Godhead or about His devotees. The more they hear and talk, the more they become enthusiastic to hear. The chanting of the Hare Kṛṣṇa mantra is simply the repetition of three words, Hare, Kṛṣṇa and Rāma, but still devotees can go on chanting this Hare Kṛṣṇa mantra twenty-four hours a day without feeling fatigued.

TEXT 2

vidura uvāca

ke te pracetaso nāma

kasyāpatyāni suvrata

kasyānvavāye prakhyātāḥ

kutra vā satram āsata

SYNONYMS

viduraḥ uvāca-Vidura inquired; ke-who were; te-they; pracetasaḥ-the Pracetās; nāma-of the name; kasya-whose; apatyāni-sons; su-vrata-O Maitreya, who have taken an auspicious vow; kasya-whose; anvavāye-in the family; prakhyātāḥ-famous; kutra-where; vā-also; satram-the sacrifice; āsata-was performed.

Vidura inquired from Maitreya: O greatly advanced devotee, who were the Pracetās? To which family did they belong? Whose sons were they, and where did they perform the great sacrifices?

The great Nārada's singing, in the previous chapter, of three verses in the sacrificial arena of the Pracetās gave another impetus to Vidura to ask further questions.

TEXT 3

manye mahā-bhāgavataṁ

nāradaṁ deva-darśanam

yena proktaḥ kriyā-yogaḥ

paricaryā-vidhir hareḥ

SYNONYMS

manye-I think; mahā-bhāgavatam-the greatest of all devotees; nāradam-the sage Nārada; deva-the Supreme Personality of Godhead; darśanam-who met; yena-by whom; proktaḥ-spoken; kriyā-yogaḥ-devotional service; paricaryā-for rendering service; vidhiḥ-the procedure; hareḥ-to the Supreme Personality of Godhead.

Vidura continued: I know that the great sage Nārada is the greatest of all devotees. He has compiled the pāñcarātrika procedure of devotional service and has directly met the Supreme Personality of Godhead.

There are two different ways of approaching the Supreme Lord. One is called bhāgavata-mārga, or the way of Śrīmad-Bhāgavatam, and the other is called pāñcarātrika-vidhi. Pāñcarātrika-vidhi is the method of temple worship, and bhāgavata-vidhi is the system of nine processes which begin with hearing and chanting. The Kṛṣṇa conscious movement accepts both processes simultaneously and thus enables one to make steady progress on the path of realization of the Supreme Personality of Godhead. This pāñcarātrika procedure was first introduced by the great sage Nārada, as referred to here by Vidura.

TEXT 4

sva-dharma-śīlaiḥ puruṣair

bhagavān yajña-pūruṣaḥ

ijyamāno bhaktimatā

nāradeneritaḥ kila

SYNONYMS

sva-dharma-śīlaiḥ-executing sacrificial duties; puruṣaiḥ-by the men; bhagavān-the Supreme Personality of Godhead; yajña-pūruṣaḥ-the enjoyer of all sacrifices; ijyamānaḥ-being worshiped; bhaktimatā-by the devotee; nāradena-by Nārada; īritaḥ-described; kila-indeed.

While all the Pracetās were executing religious rituals and sacrificial ceremonies and thus worshiping the Supreme Personality of Godhead for His satisfaction, the great sage Nārada described the transcendental qualities of Dhruva Mahārāja.

Nārada Muni is always glorifying the pastimes of the Lord. In this verse we see that not only does he glorify the Lord, but he also likes to glorify the devotees of the Lord. The great sage Nārada's mission is to broadcast the devotional service of the Lord. For this purpose he has compiled the Nārada-pañcarātra, a directory of devotional service, so that devotees can always take information about how to execute devotional service and thus engage twenty-four hours a day in performing sacrifices for the pleasure of the Supreme Personality of Godhead. As stated in the Bhagavad-gītā, the Lord has created four orders of social life, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. In the Nārada-pañcarātra it is very clearly described how each of the social orders can please the Supreme Lord. In the Bhagavad-gītā (18.45) it is stated, sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ: by executing one's prescribed duties one can please the Supreme Lord. In the Śrīmad-Bhāgavatam (1.2.13) also it is stated, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: the perfection of duty is to see that by discharging one's specific duties one satisfies the Supreme Personality of Godhead. When the Pracetās were performing sacrifices according to this direction, Nārada Muni was satisfied to see these activities, and he also wanted to glorify Dhruva Mahārāja in that sacrificial arena.

TEXT 5

yās tā devarṣiṇā tatra

varṇitā bhagavat-kathāḥ

mahyaṁ śuśrūṣave brahman

kārtsnyenācaṣṭum arhasi

SYNONYMS

yāḥ-which; tāḥ-all those; devarṣiṇā-by the great sage Nārada; tatra-there; varṇitāḥ-narrated; bhagavat-kathāḥ-preachings pertaining to the activities of the Lord; mahyam-unto me; śuśrūṣave-very eager to hear; brahman-my dear brāhmaṇa; kārtsnyena-fully; ācaṣṭum arhasi-kindly explain.

My dear brāhmaṇa, how did Nārada Muni glorify the Supreme Personality of Godhead, and what pastimes were described in that meeting? I am very eager to hear of them. Kindly explain fully about that glorification of the Lord.

Śrīmad-Bhāgavatam is the record of bhagavat-kathā, topics about the pastimes of the Lord. What Vidura was anxious to hear from Maitreya we can also hear five thousand years later, provided we are very eager.

TEXT 6

maitreya uvāca

dhruvasya cotkalaḥ putraḥ

pitari prasthite vanam

sārvabhauma-śriyaṁ naicchad

adhirājāsanaṁ pituḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; dhruvasya-of Dhruva Mahārāja; ca-also; utkalaḥ-Utkala; putraḥ-son; pitari-after the father; prasthite-departed; vanam-for the forest; sārva-bhauma-including all lands; śriyam-opulence; na aicchat-did not desire; adhirāja-royal; āsanam-throne; pituḥ-of the father.

The great sage Maitreya replied: My dear Vidura, when Mahārāja Dhruva departed for the forest, his son, Utkala, did not desire to accept the opulent throne of his father, which was meant for the ruler of all the lands of this planet.

TEXT 7

sa janmanopaśāntātmā

niḥsaṅgaḥ sama-darśanaḥ

dadarśa loke vitatam

ātmānaṁ lokam ātmani

SYNONYMS

saḥ-his son Utkala; janmanā-from the very beginning of his birth; upaśānta-very well satisfied; ātmā-soul; niḥsaṅgaḥ-without attachment; sama-darśanaḥ-equipoised; dadarśa-saw; loke-in the world; vitatam-spread; ātmānam-the Supersoul; lokam-all the world; ātmani-in the Supersoul.

From his very birth, Utkala was fully satisfied and unattached to the world. He was equipoised, for he could see everything resting in the Supersoul and the Supersoul present in everyone's heart.

The symptoms and characteristics of Utkala, the son of Mahārāja Dhruva, are those of a mahā-bhāgavata. As stated in the Bhagavad-gītā (6.30), yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati: a highly advanced devotee sees the Supreme Personality of Godhead everywhere, and he also sees everything resting in the Supreme. It is also confirmed in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Lord Kṛṣṇa is spread all over the universe in His impersonal feature. Everything is resting on Him, but that does not mean that everything is He Himself. A highly advanced mahā-bhāgavata devotee sees in this spirit: he sees the same Supersoul, Paramātmā, existing within everyone's heart, regardless of discrimination based on the different material forms of the living entities. He sees everyone as part and parcel of the Supreme Personality of Godhead. The mahā-bhāgavata, who experiences the Supreme Godhead's presence everywhere, is never missing from the sight of the Supreme Lord, nor is the Supreme Lord ever lost from his sight. This is possible only when one is advanced in love of Godhead.

TEXTS 8–9

ātmānaṁ brahma nirvāṇaṁ

pratyastamita-vigraham

avabodha-rasaikātmyam

ānandam anusantatam

avyavacchinna-yogāgni-

dagdha-karma-malāśayaḥ

svarūpam avarundhāno

nātmano 'nyaṁ tadaikṣata

SYNONYMS

ātmānam-self; brahma-spirit; nirvāṇam-extinction of material existence; pratyastamita-ceased; vigraham-separation; avabodha-rasa-by the mellow of knowledge; eka-ātmyam-oneness; ānandam-bliss; anusantatam-expanded; avyavacchinna-continuous; yoga-by practice of yoga; agni-by the fire; dagdha-burned; karma-fruitive desires; mala-dirty; āśayaḥ-in his mind; svarūpam-constitutional position; avarundhānaḥ-realizing; na-not; ātmanaḥ-than the Supreme Soul; anyam-anything else; tadā-then; aikṣata-saw.

By expansion of his knowledge of the Supreme Brahman, he had already attained liberation from the bondage of the body. This liberation is known as nirvāṇa. He was situated in transcendental bliss, and he continued always in that blissful existence, which expanded more and more. This was possible for him by continual practice of bhakti-yoga, which is compared to fire because it burns away all dirty, material things. He was always situated in his constitutional position of self-realization, and he could not see anything else but the Supreme Lord and himself engaged in discharging devotional service.

These two verses explain the verse in the Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything. He is equally disposed towards every living entity. In that state he achieves pure devotional service unto Me." This is also explained by Lord Caitanya in His Śikṣāṣṭaka in the beginning of the first verse:

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
[Cc. Antya 20.12]

The bhakti-yoga system is the topmost yoga system, and in this system the chanting of the holy name of the Lord is the foremost performance of devotional service. By chanting the holy name one can attain the perfection of nirvāṇa, or liberation from material existence, and so increase one's blissful life of spiritual existence as described by Lord Caitanya (ānandāmbudhi-vardhanam). When one is situated in that position, he no longer has any interest in material opulence or even a royal throne and sovereignty over the whole planet. This situation is called viraktir anyatra syāt. It is the result of devotional service.

The more one makes advancement in devotional service, the more one becomes detached from material opulence and material activity. This is the spiritual nature, full of bliss. This is also described in Bhagavad-gītā (2.59). Paraṁ dṛṣṭvā nivartate: one ceases to take part in material enjoyment upon tasting superior, blissful life in spiritual existence. By advancement in spiritual knowledge, which is considered to be like blazing fire, all material desires are burned to ashes. The perfection of mystic yoga is possible when one is continuously in connection with the Supreme Personality of Godhead by discharging devotional service. A devotee is always thinking of the Supreme Person at every step of his life. Every conditioned soul is full of the reactions of his past life, but all dirty things are immediately burned to ashes if one simply executes devotional service. This is described in the Nārada-pañcarātra: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].

TEXT 10

jaḍāndha-badhironmatta-

mūkākṛtir atan-matiḥ

lakṣitaḥ pathi bālānāṁ

praśāntārcir ivānalaḥ

SYNONYMS

jaḍa-foolish; andha-blind; badhira-deaf; unmatta-mad; mūka-dumb; ākṛtiḥ-appearance; a-tat-not like that; matiḥ-his intelligence; lakṣitaḥ-he was seen; pathi-on the road; bālānām-by the less intelligent; praśānta-calmed; arciḥ-with flames; iva-like; analaḥ-fire.

Utkala appeared to the less intelligent persons on the road to be foolish, blind, dumb, deaf and mad, although actually he was not so. He remained like fire covered with ashes, without blazing flames.

In order to avoid contradiction, botheration and unfavorable situations created by materialistic persons, a great saintly person like Jaḍa Bharata or Utkala remains silent. The less intelligent consider such saintly persons to be mad, deaf or dumb. Factually, an advanced devotee avoids speaking with persons who are not in devotional life, but to those who are in devotional life he speaks in friendship, and he speaks to the innocent for their enlightenment. For all practical purposes, the whole world is full of nondevotees, and so one kind of very advanced devotee is called bhajanānandī. Those who are goṣṭhy-ānandī, however, preach to increase the number of devotees. But even such preachers also avoid opposing elements who are unfavorably disposed towards spiritual life.

TEXT 11

matvā taṁ jaḍam unmattaṁ

kula-vṛddhāḥ samantriṇaḥ

vatsaraṁ bhūpatiṁ cakrur

yavīyāṁsaṁ bhrameḥ sutam

SYNONYMS

matvā-thinking; tam-Utkala; jaḍam-without intelligence; unmattam-mad; kula-vṛddhāḥ-the elderly members of the family; samantriṇaḥ-with the ministers; vatsaram-Vatsara; bhū-patim-ruler of the world; cakruḥ-they made; yavīyāṁsam-younger; bhrameḥ-of Bhrami; sutam-son.

For this reason the ministers and all the elderly members of the family thought Utkala to be without intelligence and, in fact, mad. Thus his younger brother, named Vatsara, the son of Bhrami, was elevated to the royal throne, and he became king of the world.

It appears that although there was monarchy, it was not at all an autocracy. There were senior family members and ministers who could make changes and elect the proper person to the throne, although the throne could be occupied only by the royal family. In modern days also, wherever there is monarchy, sometimes the ministers and elderly members of the family select one member from the royal family to occupy the throne in preference to another.

TEXT 12

svarvīthir vatsarasyeṣṭā

bhāryāsūta ṣaḍ-ātmajān

puṣpārṇaṁ tigmaketuṁ ca

iṣam ūrjaṁ vasuṁ jayam

SYNONYMS

svarvīthiḥ-Svarvīthi; vatsarasya-of King Vatsara; iṣṭā-very dear; bhāryā-wife; asūta-gave birth to; ṣaṭ-six; ātmajān-sons; puṣpārṇam-Puṣpārṇa; tigmaketum-Tigmaketu; ca-also; iṣam-Iṣa; ūrjam-Ūrja; vasum-Vasu; jayam-Jaya.

King Vatsara had a very dear wife whose name was Svarvīthi, and she gave birth to six sons, named Puṣpārṇa, Tigmaketu, Iṣa, Ūrja, Vasu and Jaya.

Vatsara's wife is mentioned here as iṣṭā, which means "worshipable." In other words, it appears that Vatsara's wife had all good qualities; for example, she was always very faithful and obedient and affectionate to her husband. She had all good qualities for managing household affairs. If both the husband and wife are endowed with good qualities and live peacefully, then nice children take birth, and thus the whole family is happy and prosperous.

TEXT 13

puṣpārṇasya prabhā bhāryā

doṣā ca dve babhūvatuḥ

prātar madhyandinaṁ sāyam

iti hy āsan prabhā-sutāḥ

SYNONYMS

puṣpārṇasya-of Puṣpārṇa; prabhā-Prabhā; bhāryā-wife; doṣā-Doṣā; ca-also; dve-two; babhūvatuḥ-were; prātaḥ-Prātar; madhyandinam-Madhyandinam; sāyam-Sāyam; iti-thus; hi-certainly; āsan-were; prabhā-sutāḥ-sons of Prabhā.

Puṣpārṇa had two wives, named Prabhā and Doṣā. Prabhā had three sons, named Prātar, Madhyandinam and Sāyam.

TEXT 14

pradoṣo niśitho vyuṣṭa

iti doṣā-sutās trayaḥ

vyuṣṭaḥ sutaṁ puṣkariṇyāṁ

sarvatejasam ādadhe

SYNONYMS

pradoṣaḥ-Pradoṣa; niśithaḥ-Niśitha; vyuṣṭaḥ-Vyuṣṭa; iti-thus; doṣā-of Doṣā; sutāḥ-sons; trayaḥ-three; vyuṣṭaḥ-Vyuṣṭa; sutam-son; puṣkariṇyām-in Puṣkariṇī; sarva-tejasam-named Sarvatejā (all-powerful); ādadhe-begot.

Doṣā had three sons-Pradoṣa, Niśitha and Vyuṣṭa. Vyuṣṭa's wife was named Puṣkariṇī, and she gave birth to a very powerful son named Sarvatejā.

TEXTS 15–16

sa cakṣuḥ sutam ākūtyāṁ

patnyāṁ manum avāpa ha

manor asūta mahiṣī

virajān naḍvalā sutān

puruṁ kutsaṁ tritaṁ dyumnaṁ

satyavantam ṛtaṁ vratam

agniṣṭomam atīrātraṁ

pradyumnaṁ śibim ulmukam

SYNONYMS

saḥ-he (Sarvatejā); cakṣuḥ-named Cakṣuḥ; sutam-son; ākūtyām-in Ākūti; patnyām-wife; manum-Cākṣuṣa Manu; avāpa-obtained; ha-indeed; manoḥ-of Manu; asūta-gave birth to; mahiṣī-queen; virajān-without passion; naḍvalā-Naḍvalā; sutān-sons; purum-Puru; kutsam-Kutsa; tritam-Trita; dyumnam-Dyumna; satyavantam-Satyavān; ṛtam-Ṛta; vratam-Vrata; agniṣṭomam-Agniṣṭoma; atīrātram-Atīrātra; pradyumnam-Pradyumna; śibim-Śibi; ulmukam-Ulmuka.

Sarvatejā's wife, Ākūti, gave birth to a son named Cākṣuṣa, who became the sixth Manu at the end of the Manu millennium. Naḍvalā, the wife of Cākṣuṣa Manu, gave birth to the following faultless sons: Puru, Kutsa, Trita, Dyumna, Satyavān, Ṛta, Vrata, Agniṣṭoma, Atīrātra, Pradyumna, Śibi and Ulmuka.

TEXT 17

ulmuko 'janayat putrān

puṣkariṇyāṁ ṣaḍ uttamān

aṅgaṁ sumanasaṁ khyātiṁ

kratum aṅgirasaṁ gayam

SYNONYMS

ulmukaḥ-Ulmuka; ajanayat-begot; putrān-sons; puṣkariṇyām-in Puṣkariṇī, his wife; ṣaṭ-six; uttamān-very good; aṅgam-Aṅga; sumanasam-Sumanā; khyātim-Khyāti; kratum-Kratu; aṅgirasam-Aṅgirā; gayam-Gaya.

Of the twelve sons, Ulmuka begot six sons in his wife Puṣkariṇī. They were all very good sons, and their names were Aṅga, Sumanā, Khyāti, Kratu, Aṅgirā and Gaya.

TEXT 18

sunīthāṅgasya yā patnī

suṣuve venam ulbaṇam

yad-dauḥśīlyāt sa rājarṣir

nirviṇṇo niragāt purāt

SYNONYMS

sunīthā-Sunīthā; aṅgasya-of Aṅga; yā-she who; patnī-the wife; suṣuve-gave birth to; venam-Vena; ulbaṇam-very crooked; yat-whose; dauḥśīlyāt-on account of bad character; saḥ-he; rāja-ṛṣiḥ-the saintly King Aṅga; nirviṇṇaḥ-very disappointed; niragāt-went out; purāt-from home.

The wife of Aṅga, Sunīthā, gave birth to a son named Vena, who was very crooked. The saintly King Aṅga was very disappointed with Vena's bad character, and he left home and kingdom and went out to the forest.

TEXTS 19–20

yam aṅga śepuḥ kupitā

vāg-vajrā munayaḥ kila

gatāsos tasya bhūyas te

mamanthur dakṣiṇaṁ karam

arājake tadā loke

dasyubhiḥ pīḍitāḥ prajāḥ

jāto nārāyaṇāṁśena

pṛthur ādyaḥ kṣitīśvaraḥ

SYNONYMS

yam-him (Vena) whom; aṅga-my dear Vidura; śepuḥ-they cursed; kupitāḥ-being angry; vāk-vajrāḥ-whose words are as strong as a thunderbolt; munayaḥ-great sages; kila-indeed; gata-asoḥ tasya-after he died; bhūyaḥ-moreover; te-they; mamanthuḥ-churned; dakṣiṇam-right; karam-hand; arājake-being without a king; tadā-then; loke-the world; dasyubhiḥ-by rogues and thieves; pīḍitāḥ-suffering; prajāḥ-all the citizens; jātaḥ-advented; nārāyaṇa-of the Supreme Personality of Godhead; aṁśena-by a partial representation; pṛthuḥ-Pṛthu; ādyaḥ-original; kṣiti-īśvaraḥ-ruler of the world.

My dear Vidura, when great sages curse, their words are as invincible as a thunderbolt. Thus when they cursed King Vena out of anger, he died. After his death, since there was no king, all the rogues and thieves flourished, the kingdom became unregulated, and all the citizens suffered greatly. On seeing this, the great sages took the right hand of Vena as a churning rod, and as a result of their churning, Lord Viṣṇu in His partial representation made His advent as King Pṛthu, the original emperor of the world.

Monarchy is better than democracy because if the monarchy is very strong the regulative principles within the kingdom are upheld very nicely. Even one hundred years ago in the state of Kashmir in India, the king was so strong that if a thief were arrested in his kingdom and brought before him, the king would immediately chop off the hands of the thief. As a result of this severe punishment there were practically no theft cases within the kingdom. Even if someone left something on the street, no one would touch it. The rule was that the things could be taken away only by the proprietor and that no one else would touch them. In the so-called democracy, wherever there is a theft case the police come and take note of the case, but generally the thief is never caught, nor is any punishment offered to him. As a result of incapable government, at the present moment thieves, rogues and cheaters are very prominent all over the world.

TEXT 21

vidura uvāca

tasya śīla-nidheḥ sādhor

brahmaṇyasya mahātmanaḥ

rājñaḥ katham abhūd duṣṭā

prajā yad vimanā yayau

SYNONYMS

viduraḥ uvāca-Vidura said; tasya-of him (Aṅga); śīla-nidheḥ-reservoir of good characteristics; sādhoḥ-saintly person; brahmaṇyasya-lover of brahminical culture; mahātmanaḥ-great soul; rājñaḥ-of the king; katham-how; abhūt-it was; duṣṭā-bad; prajā-son; yat-by which; vimanāḥ-being indifferent; yayau-he left.

Vidura inquired from the sage Maitreya: My dear brāhmaṇa, King Aṅga was very gentle. He had high character and was a saintly personality and lover of brahminical culture. How is it that such a great soul got a bad son like Vena, because of whom he became indifferent to his kingdom and left it?

In family life a man is supposed to live happily with father, mother, wife and children, but sometimes, under certain conditions, a father, mother, child or wife becomes an enemy. It is said by Cāṇakya Paṇḍita that a father is an enemy when he is too much in debt, a mother is an enemy if she marries for a second time, a wife is an enemy when she is very beautiful, and a son is an enemy when he is a foolish rascal. In this way, when a family member becomes an enemy it is very difficult to live in family life or remain a householder. Generally such situations occur in the material world. Therefore according to Vedic culture one has to take leave of his family members just after his fiftieth year so that the balance of his life may be completely devoted in search of Kṛṣṇa consciousness.

TEXT 22

kiṁ vāṁho vena uddiśya

brahma-daṇḍam ayūyujan

daṇḍa-vrata-dhare rājñi

munayo dharma-kovidāḥ

SYNONYMS

kim-why; vā-also; aṁhaḥ-sinful activities; vene-unto Vena; uddiśya-seeing; brahma-daṇḍam-the curse of a brāhmaṇa; ayūyujan-they desired to award; daṇḍa-vrata-dhare-who carries the rod of punishment; rājñi-unto the king; munayaḥ-the great sages; dharma-kovidāḥ-completely conversant with religious principles.

Vidura also inquired: How is it that the great sages, who were completely conversant with religious principles, desired to curse King Vena, who himself carried the rod of punishment, and thus awarded him the greatest punishment [brahma-śāpa]?

It is understood that the king is able to give punishment to everyone, but in this case it appears that the great sages punished him. The king must have done something very serious, otherwise how could the great sages, who were supposed to be the greatest and most tolerant, still punish him in spite of their elevated religious consciousness? It appears also that the king was not independent of the brahminical culture. Above the king was the control of the brāhmaṇas, and if needed the brāhmaṇas would dethrone the king or kill him, not with any weapon, but with the mantra of a brahma-śāpa. The brāhmaṇas were so powerful that simply by their cursing one would immediately die.

TEXT 23

nāvadhyeyaḥ prajā-pālaḥ

prajābhir aghavān api

yad asau loka-pālānāṁ

bibharty ojaḥ sva-tejasā

SYNONYMS

na-never; avadhyeyaḥ-to be insulted; prajā-pālaḥ-the king; prajābhiḥ-by the citizens; aghavān-ever sinful; api-even though; yat-because; asau-he; loka-pālānām-of many kings; bibharti-maintains; ojaḥ-prowess; sva-tejasā-by personal influence.

It is the duty of all citizens in a state never to insult the king, even though he sometimes appears to have done something very sinful. Because of his prowess, the king is always more influential than all other ruling chiefs.

According to Vedic civilization the king is supposed to be the representative of the Supreme Personality of Godhead. He is called nara-nārāyaṇa, indicating that Nārāyaṇa, the Supreme Personality of Godhead, appears in human society as the king. It is etiquette that neither a brāhmaṇa nor a kṣatriya king is ever insulted by the citizens; even though a king appears to be sinful, the citizens should not insult him. But in the case of Vena it appears that he was cursed by the nara-devatās; therefore, it was concluded that his sinful activities were very grievous.

TEXT 24

etad ākhyāhi me brahman

sunīthātmaja-ceṣṭitam

śraddadhānāya bhaktāya

tvaṁ parāvara-vittamaḥ

SYNONYMS

etat-all these; ākhyāhi-please describe; me-unto me; brahman-O great brāhmaṇa; sunīthā-ātmaja-of the son of Sunīthā, Vena; ceṣṭitam-activities; śraddadhānāya-faithful; bhaktāya-unto your devotee; tvam-you; para-avara-with past and future; vit-tamaḥ-well conversant.

Vidura requested Maitreya: My dear brāhmaṇa, you are well conversant with all subjects, both past and future. Therefore I wish to hear from you all the activities of King Vena. I am your faithful devotee, so please explain this.

Vidura accepted Maitreya as his spiritual master. A disciple always inquires from the spiritual master, and the spiritual master answers the question, provided the disciple is very gentle and devoted. Śrīla Viśvanātha Cakravartī Ṭhākura said that by the mercy of the spiritual master one is blessed with the mercy of the Supreme Lord. The spiritual master is not inclined to disclose all the secrets of transcendental science unless the disciple is very submissive and devoted. As stated in the Bhagavad-gītā, the process of receiving knowledge from the spiritual master entails submission, inquiry and service.

TEXT 25

maitreya uvāca

aṅgo 'śvamedhaṁ rājarṣir

ājahāra mahā-kratum

nājagmur devatās tasminn

āhūtā brahma-vādibhiḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya answered; aṅgaḥ-King Aṅga; aśvamedham-aśvamedha sacrifice; rāja-ṛṣiḥ-the saintly king; ājahāra-executed; mahā-kratum-great sacrifice; na-not; ājagmuḥ-came; devatāḥ-the demigods; tasmin-in that sacrifice; āhūtāḥ-being invited; brahma-vādibhiḥ-by the brāhmaṇas expert in executing sacrifices.

Śrī Maitreya replied: My dear Vidura, once the great King Aṅga arranged to perform the great sacrifice known as aśvamedha. All the expert brāhmaṇas present knew how to invite the demigods, but in spite of their efforts, no demigods participated or appeared in that sacrifice.

A Vedic sacrifice is not an ordinary performance. The demigods used to participate in such sacrifices, and the animals sacrificed in such performances were reincarnated with new life. In this age of Kali there are no powerful brāhmaṇas who can invite the demigods or give renewed life to animals. Formerly, the brāhmaṇas well conversant in Vedic mantras could show the potency of the mantras, but in this age, because there are no such brāhmaṇas, all such sacrifices are forbidden. The sacrifice in which horses were offered was called aśvamedha. Sometimes cows were sacrificed (gavālambha), not for eating purposes, but to give them new life in order to show the potency of the mantra. In this age, therefore, the only practical yajña is saṅkīrtana-yajña, or chanting of the Hare Kṛṣṇa mantra twenty-four hours a day.

TEXT 26

tam ūcur vismitās tatra

yajamānam athartvijaḥ

havīṁṣi hūyamānāni

na te gṛhṇanti devatāḥ

SYNONYMS

tam-unto King Aṅga; ūcuḥ-said; vismitāḥ-in wonder; tatra-there; yajamānam-to the institutor of the sacrifice; atha-then; ṛtvijaḥ-the priests; havīṁṣi-offerings of clarified butter; hūyamānāni-being offered; na-not; te-they; gṛhṇanti-accept; devatāḥ-the demigods.

The priests engaged in the sacrifice then informed King Aṅga: O King, we are properly offering the clarified butter in the sacrifice, but despite all our efforts the demigods do not accept it.

TEXT 27

rājan havīṁṣy aduṣṭāni

śraddhayāsāditāni te

chandāṁsy ayāta-yāmāni

yojitāni dhṛta-vrataiḥ

SYNONYMS

rājan-O King; havīṁṣi-sacrificial offerings; aduṣṭāni-not polluted; śraddhayā-with great faith and care; āsāditāni-collected; te-your; chandāṁsi-the mantras; ayāta-yāmāni-not deficient; yojitāni-properly executed; dhṛta-vrataiḥ-by qualified brāhmaṇas.

O King, we know that the paraphernalia to perform the sacrifice is well collected by you with great faith and care and is not polluted. Our chanting of the Vedic hymns is also not deficient in any way, for all the brāhmaṇas and priests present here are expert and are executing the performances properly.

It is the practice of the brāhmaṇas conversant with the science to pronounce a Vedic mantra in the right accent. The combination of the mantra and Sanskrit words must be chanted with the right pronunciation, otherwise it will not be successful. In this age the brāhmaṇas are neither well versed in the Sanskrit language nor very pure in practical life. But by chanting the Hare Kṛṣṇa mantra one can attain the highest benefit of sacrificial performances. Even if the Hare Kṛṣṇa mantra is not chanted properly, it still has so much potency that the chanter gains the effect.

TEXT 28

na vidāmeha devānāṁ

helanaṁ vayam aṇv api

yan na gṛhṇanti bhāgān svān

ye devāḥ karma-sākṣiṇaḥ

SYNONYMS

na-not; vidāma-can find; iha-in this connection; devānām-of the demigods; helanam-insult, neglect; vayam-we; aṇu-minute; api-even; yat-because of which; na-not; gṛhṇanti-accept; bhāgān-shares; svān-own; ye-who; devāḥ-the demigods; karma-sākṣiṇaḥ-witnesses for the sacrifice.

Dear King, we do not find any reason that the demigods should feel insulted or neglected in any way, but still the demigods who are witnesses for the sacrifice do not accept their shares. We do not know why this is so.

It is indicated herein that if there is negligence on the part of the priest, the demigods do not accept their share in sacrifices. Similarly, in devotional service there are offenses known as sevā-aparādha. Those who are engaged in worshiping the Deity, Rādhā and Kṛṣṇa, in the temple, should avoid such offenses in service. The offenses in service are described in The Nectar of Devotion. If we simply make a show of offering services to the Deity but do not care for the sevā-aparādha, certainly the Rādhā-Kṛṣṇa Deity will not accept offerings from such nondevotees. Devotees engaged in temple worship should not, therefore, manufacture their own methods, but should strictly follow the regulative principles of cleanliness, and then offerings will be accepted.

TEXT 29

maitreya uvāca

aṅgo dvija-vacaḥ śrutvā

yajamānaḥ sudurmanāḥ

tat praṣṭuṁ vyasṛjad vācaṁ

sadasyāṁs tad-anujñayā

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya answered; aṅgaḥ-King Aṅga; dvija-vacaḥ-the brāhmaṇas' words; śrutvā-after hearing; yajamānaḥ-the performer of the sacrifice; sudurmanāḥ-very much aggrieved in mind; tat-about that; praṣṭum-in order to inquire; vyasṛjat vācam-he spoke; sadasyān-to the priests; tat-their; anujñayā-taking permission.

Maitreya explained that King Aṅga, after hearing the statements of the priests, was greatly aggrieved. At that time he took permission from the priests to break his silence and inquired from all the priests who were present in the sacrificial arena.

TEXT 30

nāgacchanty āhutā devā

na gṛhṇanti grahān iha

sadasas-patayo brūta

kim avadyaṁ mayā kṛtam

SYNONYMS

na-not; āgacchanti-are coming; āhutāḥ-being invited; devāḥ-the demigods; na-not; gṛhṇanti-are accepting; grahān-shares; iha-in the sacrifice; sadasaḥ-patayaḥ-my dear priests; brūta-kindly tell me; kim-what; avadyam-offense; mayā-by me; kṛtam-was committed.

King Aṅga addressed the priestly order: My dear priests, kindly tell me what offense I have committed. Although invited, the demigods are neither taking part in the sacrifice nor accepting their shares.

TEXT 31

sadasas-pataya ūcuḥ

nara-deveha bhavato

nāghaṁ tāvan manāk sthitam

asty ekaṁ prāktanam aghaṁ

yad ihedṛk tvam aprajaḥ

SYNONYMS

sadasaḥ-patayaḥ ūcuḥ-the head priests said; nara-deva-O King; iha-in this life; bhavataḥ-of you; na-not; agham-sinful activity; tāvat manāk-even very slight; sthitam-situated; asti-there is; ekam-one; prāktanam-in the previous birth; agham-sinful activity; yat-by which; iha-in this life; īdṛk-like this; tvam-you; aprajaḥ-without any son.

The head priests said: O King, in this life we do not find any sinful activity, even within your mind, so you are not in the least offensive. But we can see that in your previous life you performed sinful activities due to which, in spite of your having all qualifications, you have no son.

The purpose of marrying is to beget a son, because a son is necessary to deliver his father and forefathers from any hellish conditional life in which they may be. Cāṇakya Paṇḍita therefore says, putra-hīnaṁ gṛhaṁ śūnyam: without a son, married life is simply abominable. King Aṅga was a very pious king in this life, but because of his previous sinful activity he could not get a son. It is concluded, therefore, that if a person does not get a son it is due to his past sinful life.

TEXT 32

tathā sādhaya bhadraṁ te

ātmānaṁ suprajaṁ nṛpa

iṣṭas te putra-kāmasya

putraṁ dāsyati yajña-bhuk

SYNONYMS

tathā-therefore; sādhaya-execute the sacrifice to get; bhadram-good fortune; te-to you; ātmānam-your own; su-prajam-good son; nṛpa-O King; iṣṭaḥ-being worshiped; te-by you; putra-kāmasya-desiring to have a son; putram-a son; dāsyati-He will deliver; yajña-bhuk-the Lord, the enjoyer of the sacrifice.

O King, we wish all good fortune for you. You have no son, but if you pray at once to the Supreme Lord and ask for a son, and if you execute the sacrifice for that purpose, the enjoyer of the sacrifice, the Supreme Personality of Godhead, will fulfill your desire.

TEXT 33

tathā sva-bhāgadheyāni

grahīṣyanti divaukasaḥ

yad yajña-puruṣaḥ sākṣād

apatyāya harir vṛtaḥ

SYNONYMS

tathā-thereupon; sva-bhāga-dheyāni-their shares in the sacrifice; grahīṣyanti-will accept; diva-okasaḥ-all the demigods; yat-because; yajña-puruṣaḥ-the enjoyer of all sacrifices; sākṣāt-directly; apatyāya-for the purpose of a son; hariḥ-the Supreme Personality of Godhead; vṛtaḥ-is invited.

When Hari, the supreme enjoyer of all sacrifices, is invited to fulfill your desire for a son, all the demigods will come with Him and take their shares in the sacrifice.

Whenever a sacrifice is performed, it is meant for satisfying Lord Viṣṇu, the enjoyer of the fruits of all sacrifices; and when Lord Viṣṇu agrees to come to a sacrificial arena, all the demigods naturally follow their master, and their shares are offered in such sacrifices. The conclusion is that the sacrifices performed are meant for Lord Viṣṇu, not for the demigods.

TEXT 34

tāṁs tān kāmān harir dadyād

yān yān kāmayate janaḥ

ārādhito yathaivaiṣa

tathā puṁsāṁ phalodayaḥ

SYNONYMS

tān tān-those; kāmān-desired objects; hariḥ-the Lord; dadyāt-will award; yān yān-whatsoever; kāmayate-desires; janaḥ-the person; ārādhitaḥ-being worshiped; yathā-as; eva-certainly; eṣaḥ-the Lord; tathā-similarly; puṁsām-of men; phala-udayaḥ-the result.

The performer of the sacrifices [under karma-kāṇḍa activities] achieves the fulfillment of the desire for which he worships the Lord.

In the Bhagavad-gītā the Lord says that He awards benedictions to the worshiper according to his desire. The Supreme Personality of Godhead gives all living entities conditioned within this material world full freedom to act in their own way. But to His devotee He says that instead of working in that way, it is better to surrender unto Him, for He will take charge of the devotee. That is the difference between a devotee and a fruitive actor. The fruitive actor enjoys only the fruits of his own activities, but a devotee, being under the guidance of the Supreme Lord, simply advances in devotional service to achieve the ultimate goal of life-to go back home, back to Godhead. The significant word in this verse is kāmān, which means "sense gratificatory desires." A devotee is devoid of all kāmān. He is anyābhilāṣitā-śūnya: a devotee is always devoid of all desires for sense gratification. His only aim is to satisfy or gratify the senses of the Lord. That is the difference between a karmī and a devotee.

TEXT 35

iti vyavasitā viprās

tasya rājñaḥ prajātaye

puroḍāśaṁ niravapan

śipi-viṣṭāya viṣṇave

SYNONYMS

iti-thus; vyavasitāḥ-having decided; viprāḥ-the brāhmaṇas; tasya-his; rājñaḥ-of the king; prajātaye-for the purpose of getting a son; puroḍāśam-the paraphernalia of sacrifice; niravapan-offered; śipi-viṣṭāya-to the Lord, who is situated in the sacrificial fire; viṣṇave-to Lord Viṣṇu.

Thus for the sake of a son for King Aṅga, they decided to offer oblations to Lord Viṣṇu, who is situated in the hearts of all living entities.

According to sacrificial rituals, animals are sometimes sacrificed in the yajña arena. Such animals are sacrificed not to kill them but to give them new life. Such action was an experiment to observe whether the Vedic mantras were being properly pronounced. Sometimes small animals are killed in a medical laboratory to investigate therapeutic effects. In a medical clinic, the animals are not revived, but in the yajña arena, when animals were sacrificed, they were again given life by the potency of Vedic mantras. The word śipi-viṣṭāya appears in this verse. Śipi means "the flames of the sacrifice." In the sacrificial fire if the oblations are offered into the flames, then Lord Viṣṇu is situated there in the form of the flames. Therefore Lord Viṣṇu is known as Śipiviṣṭa.

TEXT 36

tasmāt puruṣa uttasthau

hema-māly amalāmbaraḥ

hiraṇmayena pātreṇa

siddham ādāya pāyasam

SYNONYMS

tasmāt-from that fire; puruṣaḥ-a person; uttasthau-appeared; hema-mālī-with a golden garland; amala-ambaraḥ-in white garments; hiraṇmayena-golden; pātreṇa-with a pot; siddham-cooked; ādāya-carrying; pāyasam-rice boiled in milk.

As soon as the oblation was offered in the fire, a person appeared from the fire altar wearing a golden garland and a white dress. He was carrying a golden pot filled with rice boiled in milk.

TEXT 37

sa viprānumato rājā

gṛhītvāñjalinaudanam

avaghrāya mudā yuktaḥ

prādāt patnyā udāra-dhīḥ

SYNONYMS

saḥ-he; vipra-of the brāhmaṇas; anumataḥ-taking permission; rājā-the King; gṛhītvā-taking; añjalinā-in his joined palms; odanam-rice boiled in milk; avaghrāya-after smelling; mudā-with great delight; yuktaḥ-fixed; prādāt-offered; patnyai-to his wife; udāra-dhīḥ-liberal-minded.

The King was very liberal, and after taking permission from the priests, he took the preparation in his joined palms, and after smelling it he offered a portion to his wife.

The word udāra-dhīḥ is significant in this connection. The wife of the King, Sunīthā, was not fit to accept this benediction, yet the King was so liberal that without hesitation he offered to his wife the boiled rice in milk prasāda received from the yajña-puruṣa. Of course, everything is designed by the Supreme Personality of Godhead. As will be explained in later verses, this incident was not very favorable for the King. Since the King was very liberal, the Supreme Personality of Godhead, in order to increase his detachment from this material world, willed that a cruel son be born of the Queen so that the King would have to leave home. As stated above, Lord Viṣṇu fulfills the desires of the karmīs as they desire, but the Lord fulfills the desire of a devotee in a different way so that the devotee may gradually come to Him. This is confirmed in the Bhagavad-gītā (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). The Lord gives the devotee the opportunity to make progress further and further so that he may come back home, back to Godhead.

TEXT 38

sā tat puṁ-savanaṁ rājñī

prāśya vai patyur ādadhe

garbhaṁ kāla upāvṛtte

kumāraṁ suṣuve 'prajā

SYNONYMS

sā-she; tat-that food; pum-savanam-which produces a male child; rājñī-the Queen; prāśya-eating; vai-indeed; patyuḥ-from the husband; ādadhe-conceived; garbham-pregnancy; kāle-when the due time; upāvṛtte-appeared; kumāram-a son; suṣuve-gave birth to; aprajā-having no son.

Although the Queen had no son, after eating that food, which had the power to produce a male child, she became pregnant by her husband, and in due course of time she gave birth to a son.

Among the ten kinds of purificatory processes, one is puṁ-savanam, in which the wife is offered some prasāda, or remnants of foodstuff offered to Lord Viṣṇu, so that after sexual intercourse with her husband she may conceive a child.

TEXT 39

sa bāla eva puruṣo

mātāmaham anuvrataḥ

adharmāṁśodbhavaṁ mṛtyuṁ

tenābhavad adhārmikaḥ

SYNONYMS

saḥ-that; bālaḥ-child; eva-certainly; puruṣaḥ-male; mātā-maham-maternal grandfather; anuvrataḥ-a follower of; adharma-of irreligion; aṁśa-from a portion; udbhavam-who appeared; mṛtyum-death; tena-by this; abhavat-he became; adhārmikaḥ-irreligious.

That boy was born partially in the dynasty of irreligion. His grandfather was death personified, and the boy grew up as his follower; he became a greatly irreligious person.

The child's mother, Sunīthā, was the daughter of death personified. Generally the daughter receives the qualifications of her father, and the son acquires those of the mother. So, according to the axiomatic truth that things equal to the same thing are equal to one another, the child born of King Aṅga became the follower of his maternal grandfather. According to smṛti-śāstra, a child generally follows the principles of his maternal uncle's house. Narāṇāṁ mātula-karma means that a child generally follows the qualities of his maternal family. If the maternal family is very corrupt or sinful, the child, even though born of a good father, becomes a victim of the maternal family. According to Vedic civilization, therefore, before the marriage takes place an account is taken of both the boy's and girl's families. If according to astrological calculation the combination is perfect, then marriage takes place. Sometimes, however, there is a mistake, and family life becomes frustrating.

It appears that King Aṅga did not get a very good wife in Sunīthā because she was the daughter of death personified. Sometimes the Lord arranges an unfortunate wife for His devotee so that gradually, due to family circumstances, the devotee becomes detached from his wife and home and makes progress in devotional life. It appears that by the arrangement of the Supreme Personality of Godhead, King Aṅga, although a pious devotee, got an unfortunate wife like Sunīthā and later on a bad child like Vena. But the result was that he got complete freedom from the entanglement of family life and left home to go back to Godhead.

TEXT 40

sa śarāsanam udyamya

mṛgayur vana-gocaraḥ

hanty asādhur mṛgān dīnān

veno 'sāv ity arauj janaḥ

SYNONYMS

saḥ-that boy of the name Vena; śarāsanam-his bow; udyamya-taking up; mṛgayuḥ-the hunter; vana-gocaraḥ-going into the forest; hanti-used to kill; asādhuḥ-being very cruel; mṛgān-deer; dīnān-poor; venaḥ-Vena; asau-there he is; iti-thus; araut-would cry; janaḥ-all the people.

After fixing his bow and arrow, the cruel boy used to go to the forest and unnecessarily kill innocent deer, and as soon as he came all the people would cry, "Here comes cruel Vena! Here comes cruel Vena!"

Kṣatriyas are allowed to hunt in the forest for the purpose of learning the killing art, not to kill animals for eating or for any other purpose. The kṣatriya kings were sometimes expected to cut off the head of a culprit in the state. For this reason the kṣatriyas were allowed to hunt in the forest. Because this son of King Aṅga, Vena, was born of a bad mother, he was very cruel, and he used to go to the forest and unnecessarily kill the animals. All the neighboring inhabitants would be frightened by his presence, and they would call, "Here comes Vena! Here comes Vena!" So from the beginning of his life he was fearful to the citizens.

TEXT 41

ākrīḍe krīḍato bālān

vayasyān atidāruṇaḥ

prasahya niranukrośaḥ

paśu-māram amārayat

SYNONYMS

ākrīḍe-in the playground; krīḍataḥ-while playing; bālān-boys; vayasyān-of his age; ati-dāruṇaḥ-very cruel; prasahya-by force; niranukrośaḥ-merciless; paśu-māram-as if slaughtering animals; amārayat-killed.

The boy was so cruel that while playing with young boys of his age he would kill them very mercilessly, as if they were animals meant for slaughter.

TEXT 42

taṁ vicakṣya khalaṁ putraṁ

śāsanair vividhair nṛpaḥ

yadā na śāsituṁ kalpo

bhṛśam āsīt sudurmanāḥ

SYNONYMS

tam-him; vicakṣya-observing; khalam-cruel; putram-son; śāsanaiḥ-by punishments; vividhaiḥ-different kinds of; nṛpaḥ-the King; yadā-when; na-not; śāsitum-to bring under control; kalpaḥ-was able; bhṛśam-greatly; āsīt-became; su-durmanāḥ-aggrieved.

After seeing the cruel and merciless behavior of his son, Vena, King Aṅga punished him in different ways to reform him, but was unable to bring him to the path of gentleness. He thus became greatly aggrieved.

TEXT 43

prāyeṇābhyarcito devo

ye 'prajā gṛha-medhinaḥ

kad-apatya-bhṛtaṁ duḥkhaṁ

ye na vindanti durbharam

SYNONYMS

prāyeṇa-probably; abhyarcitaḥ-was worshiped; devaḥ-the Lord; ye-they who; aprajāḥ-without a son; gṛha-medhinaḥ-persons living at home; kad-apatya-by a bad son; bhṛtam-caused; duḥkham-unhappiness; ye-they who; na-not; vindanti-suffer; durbharam-unbearable.

The King thought to himself: Persons who have no son are certainly fortunate. They must have worshiped the Lord in their previous lives so that they would not have to suffer the unbearable unhappiness caused by a bad son.

TEXT 44

yataḥ pāpīyasī kīrtir

adharmaś ca mahān nṛṇām

yato virodhaḥ sarveṣāṁ

yata ādhir anantakaḥ

SYNONYMS

yataḥ-on account of a bad son; pāpīyasī-sinful; kīrtiḥ-reputation; adharmaḥ-irreligion; ca-also; mahān-great; nṛṇām-of men; yataḥ-from which; virodhaḥ-quarrel; sarveṣām-of all people; yataḥ-from which; ādhiḥ-anxiety; anantakaḥ-endless.

A sinful son causes a person's reputation to vanish. His irreligious activities at home cause irreligion and quarrel among everyone, and this creates only endless anxiety.

It is said that a married couple must have a son, otherwise their family life is void. But a son born without good qualities is as good as a blind eye. A blind eye has no use for seeing, but it is simply unbearably painful. The King therefore thought himself very unfortunate to have such a bad son.

TEXT 45

kas taṁ prajāpadeśaṁ vai

moha-bandhanam ātmanaḥ

paṇḍito bahu manyeta

yad-arthāḥ kleśadā gṛhāḥ

SYNONYMS

kaḥ-who; tam-him; prajā-apadeśam-son in name only; vai-certainly; moha-of illusion; bandhanam-bondage; ātmanaḥ-for the soul; paṇḍitaḥ-intelligent man; bahu manyeta-would value; yat-arthāḥ-because of whom; kleśa-dāḥ-painful; gṛhāḥ-home.

Who, if he is considerate and intelligent, would desire such a worthless son? Such a son is nothing but a bond of illusion for the living entity, and he makes one's home miserable.

TEXT 46

kad-apatyaṁ varaṁ manye

sad-apatyāc chucāṁ padāt

nirvidyeta gṛhān martyo

yat-kleśa-nivahā gṛhāḥ

SYNONYMS

kad-apatyam-bad son; varam-better; manye-I think; sat-apatyāt-than a good son; śucām-of grief; padāt-the source; nirvidyeta-becomes detached; gṛhāt-from home; martyaḥ-a mortal man; yat-because of whom; kleśa-nivahāḥ-hellish; gṛhāḥ-home.

Then the King thought: A bad son is better than a good son because a good son creates an attachment for home, whereas a bad son does not. A bad son creates a hellish home from which an intelligent man naturally becomes very easily detached.

The King began to think in terms of attachment and detachment from one's material home. According to Prahlāda Mahārāja, the material home is compared to a blind well. If a man falls down into a blind well, it is very difficult to get out of it and begin life again. Prahlāda Mahārāja has advised that one give up this blind well of home life as soon as possible and go to the forest to take shelter of the Supreme Personality of Godhead. According to Vedic civilization, this giving up of home by vānaprastha and sannyāsa is compulsory. But people are so attached to their homes that even up to the point of death they do not like to retire from home life. King Aṅga, therefore, thinking in terms of detachment, accepted his bad son as a good impetus for detachment from home life. He therefore considered his bad son his friend since he was helping him become detached from his home. Ultimately one has to learn how to detach oneself from attachment to material life; therefore, if a bad son, by his bad behavior, helps a householder to go away from home, it is a boon.

TEXT 47

evaṁ sa nirviṇṇa-manā nṛpo gṛhān

niśītha utthāya mahodayodayāt

alabdha-nidro 'nupalakṣito nṛbhir

hitvā gato vena-suvaṁ prasuptām

SYNONYMS

evam-thus; saḥ-he; nirviṇṇa-manāḥ-being indifferent in mind; nṛpaḥ-King Aṅga; gṛhāt-from home; niśīthe-in the dead of night; utthāya-getting up; mahā-udaya-udayāt-opulent by the blessings of great souls; alabdha-nidraḥ-being without sleep; anupalakṣitaḥ-without being seen; nṛbhiḥ-by people in general; hitvā-giving up; gataḥ-went off; vena-suvam-the mother of Vena; prasuptām-sleeping deeply.

Thinking like that, King Aṅga could not sleep at night. He became completely indifferent to household life. Once, therefore, in the dead of night, he got up from bed and left Vena's mother [his wife], who was sleeping deeply. He gave up all attraction for his greatly opulent kingdom, and, unseen by anyone, he very silently gave up his home and opulence and proceeded towards the forest.

In this verse the word mahodayodayāt indicates that by the blessings of a great soul one becomes materially opulent, but when one gives up attachment to material wealth, that should be considered an even greater blessing from the great souls. It was not a very easy task for the King to give up his opulent kingdom and young, faithful wife, but it was certainly a great blessing of the Supreme Personality of Godhead that he could give up the attachment and go out to the forest without being seen by anyone. There are many instances of great souls' leaving home in this way in the dead of night, giving up attachment for home, wife and money.

TEXT 48

vijñāya nirvidya gataṁ patiṁ prajāḥ

purohitāmātya-suhṛd-gaṇādayaḥ

vicikyur urvyām atiśoka-kātarā

yathā nigūḍhaṁ puruṣaṁ kuyoginaḥ

SYNONYMS

vijñāya-after understanding; nirvidya-being indifferent; gatam-had left; patim-the King; prajāḥ-all the citizens; purohita-priests; āmātya-ministers; suhṛt-friends; gaṇa-ādayaḥ-and people in general; vicikyuḥ-searched; urvyām-on the earth; ati-śoka-kātarāḥ-being greatly aggrieved; yathā-just as; nigūḍham-concealed; puruṣam-the Supersoul; ku-yoginaḥ-inexperienced mystics.

When it was understood that the King had indifferently left home, all the citizens, priests, ministers, friends, and people in general were greatly aggrieved. They began to search for him all over the world, just as a less experienced mystic searches out the Supersoul within himself.

The example of searching for the Supersoul within the heart by the less intelligent mystics is very instructive. The Absolute Truth is understood in three different features, namely impersonal Brahman, localized Paramātmā, and the Supreme Personality of Godhead. Such kuyoginaḥ, or less intelligent mystics, can by mental speculation reach the point of the impersonal Brahman, but they cannot find the Supersoul, who is sitting within each living entity. When the King left, it was certain that he was staying somewhere else, but because the citizens did not know how to find him they were frustrated like the less intelligent mystics.

TEXT 49

alakṣayantaḥ padavīṁ prajāpater

hatodyamāḥ pratyupasṛtya te purīm

ṛṣīn sametān abhivandya sāśravo

nyavedayan paurava bhartṛ-viplavam

SYNONYMS

alakṣayantaḥ-not finding; padavīm-any trace; prajāpateḥ-of King Aṅga; hata-udyamāḥ-having become disappointed; pratyupasṛtya-after returning; te-those citizens; purīm-to the city; ṛṣīn-the great sages; sametān-assembled; abhivandya-after making respectful obeisances; sa-aśravaḥ-with tears in their eyes; nyavedayan-informed; paurava-O Vidura; bhartṛ-of the King; viplavam-the absence.

When the citizens could not find any trace of the King after searching for him everywhere, they were very disappointed, and they returned to the city, where all the great sages of the country assembled because of the King's absence. With tears in their eyes the citizens offered respectful obeisances and informed the sages in full detail that they were unable to find the King anywhere.

Thus end the Bhaktivedanta purports of the Fourth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of the Descendants of Dhruva Mahārāja."

Chapter Fourteen

The Story of King Vena

TEXT 1

maitreya uvāca

bhṛgv-ādayas te munayo

lokānāṁ kṣema-darśinaḥ

goptary asati vai nṝṇāṁ

paśyantaḥ paśu-sāmyatām

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued; bhṛgu-ādayaḥ-headed by Bhṛgu; te-all of them; munayaḥ-the great sages; lokānām-of the people; kṣema-darśinaḥ-who always aspire for the welfare; goptari-the King; asati-being absent; vai-certainly; nṝṇām-of all the citizens; paśyantaḥ-having understood; paśu-sāmyatām-existence on the level of the animals.

The great sage Maitreya continued: O great hero Vidura, the great sages, headed by Bhṛgu, were always thinking of the welfare of the people in general. When they saw that in the absence of King Aṅga there was no one to protect the interests of the people, they understood that without a ruler the people would become independent and nonregulated.

In this verse the significant word is kṣema-darśinaḥ, which refers to those who are always looking after the welfare of the people in general. All the great sages headed by Bhṛgu were always thinking of how to elevate all the people of the universe to the spiritual platform. Indeed, they advised the kings of every planet to rule the people with that ultimate goal of life in mind. The great sages used to advise the head of the state, or the king, and he used to rule the populace in accordance with their instruction. After the disappearance of King Aṅga, there was no one to follow the instructions of the great sages. Consequently all the citizens became unruly, so much so that they could be compared to animals. As described in Bhagavad-gītā (4.13), human society must be divided into four orders according to quality and work. In every society there must be an intelligent class, administrative class, productive class and worker class. In modern democracy these scientific divisions are turned topsy-turvy, and by vote śūdras, or workers, are chosen for administrative posts. Having no knowledge of the ultimate goal of life, such persons whimsically enact laws without knowledge of life's purpose. The result is that no one is happy.

TEXT 2

vīra-mātaram āhūya

sunīthāṁ brahma-vādinaḥ

prakṛty-asammataṁ venam

abhyaṣiñcan patiṁ bhuvaḥ

SYNONYMS

vīra-of Vena; mātaram-mother; āhūya-calling; sunīthām-of the name Sunīthā; brahma-vādinaḥ-the great sages learned in the Vedas; prakṛti-by the ministers; asammatam-not approved of; venam-Vena; abhyaṣiñcan-enthroned; patim-the master; bhuvaḥ-of the world.

The great sages then called for the Queen Mother, Sunīthā, and with her permission they installed Vena on the throne as master of the world. All the ministers, however, disagreed with this.

TEXT 3

śrutvā nṛpāsana-gataṁ

venam atyugra-śāsanam

nililyur dasyavaḥ sadyaḥ

sarpa-trastā ivākhavaḥ

SYNONYMS

śrutvā-after hearing; nṛpa-of the King; āsana-gatam-ascended to the throne; venam-Vena; ati-very; ugra-severe; śāsanam-punisher; nililyuḥ-hid themselves; dasyavaḥ-all the thieves; sadyaḥ-immediately; sarpa-from snakes; trastāḥ-being afraid; iva-like; ākhavaḥ-rats.

It was already known that Vena was very severe and cruel; therefore, as soon as all the thieves and rogues in the state heard of his ascendance to the royal throne, they became very much afraid of him. Indeed, they hid themselves here and there as rats hide themselves from snakes.

When the government is very weak, rogues and thieves flourish. Similarly, when the government is very strong, all the thieves and rogues disappear or hide themselves. Of course Vena was not a very good king, but he was known to be cruel and severe. Thus the state at least became freed from thieves and rogues.

TEXT 4

sa ārūḍha-nṛpa-sthāna

unnaddho 'ṣṭa-vibhūtibhiḥ

avamene mahā-bhāgān

stabdhaḥ sambhāvitaḥ svataḥ

SYNONYMS

saḥ-King Vena; ārūḍha-ascended to; nṛpa-sthānaḥ-the seat of the king; unnaddhaḥ-very proud; aṣṭa-eight; vibhūtibhiḥ-by opulences; avamene-began to insult; mahā-bhāgān-great personalities; stabdhaḥ-inconsiderate; sambhāvitaḥ-considered great; svataḥ-by himself.

When the King ascended to the throne, he became all-powerful with eight kinds of opulences. Consequently he became too proud. By virtue of his false prestige, he considered himself to be greater than anyone. Thus he began to insult great personalities.

In this verse the word aṣṭa-vibhūtibhiḥ, meaning "by eight opulences," is very important. The king is supposed to possess eight kinds of opulences. By dint of mystic yoga practice, kings generally acquired these eight opulences. These kings were called rājarṣis, kings who were also great sages. By practicing mystic yoga, a rājarṣi could become smaller than the smallest, greater than the greatest, and could get whatever he desired. A rājarṣi could also create a kingdom, bring everyone under his control and rule everyone. These were some of the opulences of a king. King Vena, however, was not practiced in yoga, but he became very proud of his royal position nonetheless. Because he was not very considerate, he began to misuse his power and insult great personalities.

TEXT 5

evaṁ madāndha utsikto

niraṅkuśa iva dvipaḥ

paryaṭan ratham āsthāya

kampayann iva rodasī

SYNONYMS

evam-thus; mada-andhaḥ-being blind with power; utsiktaḥ-proud; niraṅkuśaḥ-uncontrolled; iva-like; dvipaḥ-an elephant; paryaṭan-traveling; ratham-a chariot; āsthāya-having mounted; kampayan-causing to tremble; iva-indeed; rodasī-the sky and earth.

When he became overly blind due to his opulences, King Vena mounted a chariot and, like an uncontrolled elephant, began to travel through the kingdom, causing the sky and earth to tremble wherever he went.

TEXT 6

na yaṣṭavyaṁ na dātavyaṁ

na hotavyaṁ dvijāḥ kvacit

iti nyavārayad dharmaṁ

bherī-ghoṣeṇa sarvaśaḥ

SYNONYMS

na-not; yaṣṭavyam-any sacrifices can be performed; na-not; dātavyam-any charity can be given; na-not; hotavyam-any clarified butter can be offered; dvijāḥ-O twice-born; kvacit-at any time; iti-thus; nyavārayat-he stopped; dharmam-the procedures of religious principles; bherī-of kettledrums; ghoṣeṇa-with the sound; sarvaśaḥ-everywhere.

All the twice-born [brāhmaṇas] were forbidden henceforward to perform any sacrifice, and they were also forbidden to give charity or offer clarified butter. Thus King Vena sounded kettledrums throughout the countryside. In other words, he stopped all kinds of religious rituals.

What was committed by King Vena many years ago is at present being carried out by atheistic governments all over the world. The world situation is so tense that at any moment governments may issue declarations to stop religious rituals. Eventually the world situation will become so degraded that it will be impossible for pious men to live on the planet. Therefore sane people should execute Kṛṣṇa consciousness very seriously, so that they can go back home, back to Godhead, without having to further suffer the miserable conditions predominant in this universe.

TEXT 7

venasyāvekṣya munayo

durvṛttasya viceṣṭitam

vimṛśya loka-vyasanaṁ

kṛpayocuḥ sma satriṇaḥ

SYNONYMS

venasya-of King Vena; āvekṣya-after observing; munayaḥ-all the great sages; durvṛttasya-of the great rogue; viceṣṭitam-activities; vimṛśya-considering; loka-vyasanam-danger to the people in general; kṛpayā-out of compassion; ūcuḥ-talked; sma-in the past; satriṇaḥ-the performers of sacrifices.

Therefore all the great sages assembled together and, after observing cruel Vena's atrocities, concluded that a great danger and catastrophe was approaching the people of the world. Thus out of compassion they began to talk amongst themselves, for they themselves were the performers of the sacrifices.

Before King Vena was enthroned, all the great sages were very much anxious to see to the welfare of society. When they saw that King Vena was most irresponsible, cruel and atrocious, they again began to think of the welfare of the people. It should be understood that sages, saintly persons and devotees are not unconcerned with the people's welfare. Ordinary karmīs are busy acquiring money for sense gratification, and ordinary jñānīs are socially aloof when they speculate on liberation, but actual devotees and saintly persons are always anxious to see how the people can be made happy both materially and spiritually. Therefore the great sages began to consult one another on how to get out of the dangerous atmosphere created by King Vena.

TEXT 8

aho ubhayataḥ prāptaṁ

lokasya vyasanaṁ mahat

dāruṇy ubhayato dīpte

iva taskara-pālayoḥ

SYNONYMS

aho-alas; ubhayataḥ-from both directions; prāptam-received; lokasya-of the people in general; vyasanam-danger; mahat-great; dāruṇi-a log; ubhayataḥ-from both sides; dīpte-burning; iva-like; taskara-from thieves and rogues; pālayoḥ-and from the king.

When the great sages consulted one another, they saw that the people were in a dangerous position from both directions. When a fire blazes on both ends of a log, the ants in the middle are in a very dangerous situation. Similarly, at that time the people in general were in a dangerous position due to an irresponsible king on one side and thieves and rogues on the other.

TEXT 9

arājaka-bhayād eṣa

kṛto rājātad-arhaṇaḥ

tato 'py āsīd bhayaṁ tv adya

kathaṁ syāt svasti dehinām

SYNONYMS

arājaka-being without a king; bhayāt-out of fear; eṣaḥ-this Vena; kṛtaḥ-was made; rājā-the king; a-tat-arhaṇaḥ-though not qualified for it; tataḥ-from him; api-also; āsīt-there was; bhayam-danger; tu-then; adya-now; katham-how; syāt-can there be; svasti-happiness; dehinām-of the people in general.

Thinking to save the state from irregularity, the sages began to consider that it was due to a political crisis that they made Vena king although he was not qualified. But alas, now the people were being disturbed by the king himself. Under such circumstances, how could the people be happy?

In Bhagavad-gītā (18.5) it is stated that even in the renounced order one should not give up sacrifice, charity and penance. The brahmacārīs must perform sacrifices, the gṛhasthas must give in charity, and those in the renounced order of life (the vānaprasthas and sannyāsīs) must practice penance and austerities. These are the procedures by which everyone can be elevated to the spiritual platform. When the sages and saintly persons saw that King Vena had stopped all these functions, they became concerned about the people's progress. Saintly people preach God consciousness, or Kṛṣṇa consciousness, because they are anxious to save the general populace from the dangers of animalistic life. There must be a good government to see that the citizens are actually executing their religious rituals, and thieves and rogues must be curbed. When this is done, the people can advance peacefully in spiritual consciousness and make their lives successful.

TEXT 10

aher iva payaḥ-poṣaḥ

poṣakasyāpy anartha-bhṛt

venaḥ prakṛtyaiva khalaḥ

sunīthā-garbha-sambhavaḥ

SYNONYMS

aheḥ-of a snake; iva-like; payaḥ-with milk; poṣaḥ-the maintaining; poṣakasya-of the maintainer; api-even; anartha-against the interest; bhṛt-becomes; venaḥ-King Vena; prakṛtyā-by nature; eva-certainly; khalaḥ-mischievous; sunīthā-of Sunīthā, Vena's mother; garbha-the womb; sambhavaḥ-born of.

The sages began to think within themselves: Because he was born from the womb of Sunīthā, King Vena is by nature very mischievous. Supporting this mischievous king is exactly like maintaining a snake with milk. Now he has become a source of all difficulties.

Saintly persons are generally aloof from social activities and the materialistic way of life. King Vena was supported by the saintly persons just to protect the citizens from the hands of rogues and thieves, but after his ascendance to the throne, he became a source of trouble to the sages. Saintly people are especially interested in performing sacrifices and austerities for the advancement of spiritual life, but Vena, instead of being obliged because of the saints' mercy, turned out to be their enemy because he prohibited them from executing their ordinary duties. A serpent who is maintained with milk and bananas simply stores poison in his teeth and awaits the day to bite his master.

TEXT 11

nirūpitaḥ prajā-pālaḥ

sa jighāṁsati vai prajāḥ

tathāpi sāntvayemāmuṁ

nāsmāṁs tat-pātakaṁ spṛśet

SYNONYMS

nirūpitaḥ-appointed; prajā-pālaḥ-the king; saḥ-he; jighāṁsati-desires to harm; vai-certainly; prajāḥ-the citizens; tathā api-nevertheless; sāntvayema-we should pacify; amum-him; na-not; asmān-us; tat-his; pātakam-sinful result; spṛśet-may touch.

We appointed this Vena king of the state in order to give protection to the citizens, but now he has become the enemy of the citizens. Despite all these discrepancies, we should at once try to pacify him. By doing so, we may not be touched by the sinful results caused by him.

The saintly sages elected King Vena to become king, but he proved to be mischievous; therefore the sages were very much afraid of incurring sinful reaction. The law of karma prohibits a person even to associate with a mischievous individual. By electing Vena to the throne, the saintly sages certainly associated with him. Ultimately King Vena became so mischievous that the saintly sages actually became afraid of becoming contaminated by his activities. Thus before taking any action against him, the sages tried to pacify and correct him so that he might turn from his mischief.

TEXT 12

tad-vidvadbhir asad-vṛtto

veno 'smābhiḥ kṛto nṛpaḥ

sāntvito yadi no vācaṁ

na grahīṣyaty adharma-kṛt

loka-dhikkāra-sandagdhaṁ

dahiṣyāmaḥ sva-tejasā

SYNONYMS

tat-his mischievous nature; vidvadbhiḥ-aware of; asat-vṛttaḥ-impious; venaḥ-Vena; asmābhiḥ-by us; kṛtaḥ-was made; nṛpaḥ-king; sāntvitaḥ-(in spite of) being pacified; yadi-if; naḥ-our; vācam-words; na-not; grahīṣyati-he will accept; adharma-kṛt-the most mischievous; loka-dhik-kāra-by public condemnation; sandagdham-burned; dahiṣyāmaḥ-we shall burn; sva-tejasā-by our prowess.

The saintly sages continued thinking: Of course we are completely aware of his mischievous nature. Yet nevertheless we enthroned Vena. If we cannot persuade King Vena to accept our advice, he will be condemned by the public, and we will join them. Thus by our prowess we shall burn him to ashes.

Saintly persons are not interested in political matters, yet they are always thinking of the welfare of the people in general. Consequently they sometimes have to come down to the political field and take steps to correct the misguided government or royalty. However, in Kali-yuga, saintly persons are not as powerful as they previously were. They used to be able to burn any sinful man to ashes by virtue of their spiritual prowess. Now saintly persons have no such power due to the influence of the age of Kali. Indeed, the brāhmaṇas do not even have the power to perform sacrifices in which animals are put into a fire to attain a new life. Under these circumstances, instead of actively taking part in politics, saintly persons should engage in chanting the mahā-mantra, Hare Kṛṣṇa. By the grace of Lord Caitanya, by simply chanting this Hare Kṛṣṇa mahā-mantra, the general populace can derive all benefits without political implications.

TEXT 13

evam adhyavasāyainaṁ

munayo gūḍha-manyavaḥ

upavrajyābruvan venaṁ

sāntvayitvā ca sāmabhiḥ

SYNONYMS

evam-thus; adhyavasāya-having decided; enam-him; munayaḥ-the great sages; gūḍha-manyavaḥ-concealing their anger; upavrajya-having approached; abruvan-spoke; venam-to King Vena; sāntvayitvā-after pacifying; ca-also; sāmabhiḥ-with sweet words.

The great sages, having thus decided, approached King Vena. Concealing their real anger, they pacified him with sweet words and then spoke as follows.

TEXT 14

munaya ūcuḥ

nṛpa-varya nibodhaitad

yat te vijñāpayāma bhoḥ

āyuḥ-śrī-bala-kīrtīnāṁ

tava tāta vivardhanam

SYNONYMS

munayaḥ ūcuḥ-the great sages said; nṛpa-varya-O best of the kings; nibodha-kindly try to understand; etat-this; yat-which; te-to you; vijñāpayāma-we shall instruct; bhoḥ-O King; āyuḥ-duration of life; śrī-opulences; bala-strength; kīrtīnām-good reputation; tava-your; tāta-dear son; vivardhanam-which will increase.

The great sages said: Dear King, we have come to give you good advice. Kindly hear us with great attention. By doing so, your duration of life and your opulence, strength and reputation will increase.

According to Vedic civilization, in a monarchy the king is advised by saintly persons and sages. By taking their advice, he can become the greatest executive power, and everyone in his kingdom will be happy, peaceful and prosperous. The great kings were very responsible in taking the instructions given by great saintly personalities. The kings used to accept the instructions given by great sages like Parāśara, Vyāsadeva, Nārada, Devala and Asita. In other words, they would first accept the authority of saintly persons and then execute their monarchical power. Unfortunately, in the present age of Kali, the head of government does not follow the instructions given by the saintly persons; therefore neither the citizens nor the men of government are very happy. Their duration of life is shortened, and almost everyone is wretched and bereft of bodily strength and spiritual power. If citizens want to be happy and prosperous in this democratic age, they should not elect rascals and fools who have no respect for saintly persons.

TEXT 15

dharma ācaritaḥ puṁsāṁ

vāṅ-manaḥ-kāya-buddhibhiḥ

lokān viśokān vitaraty

athānantyam asaṅginām

SYNONYMS

dharmaḥ-religious principles; ācaritaḥ-executed; puṁsām-to persons; vāk-by words; manaḥ-mind; kāya-body; buddhibhiḥ-and by intelligence; lokān-the planets; viśokān-without misery; vitarati-bestow; atha-certainly; ānantyam-unlimited happiness, liberation; asaṅginām-to those free from material influence.

Those who live according to religious principles and who follow them by words, mind, body and intelligence are elevated to the heavenly kingdom, which is devoid of all miseries. Being thus rid of the material influence, they achieve unlimited happiness in life.

The saintly sages herein instruct that the king or head of government should set an example by living a religious life. As stated in Bhagavad-gītā, religion means worshiping the Supreme Personality of Godhead. One should not simply make a show of religious life, but should perform devotional service perfectly with words, mind, body and good intelligence. By doing so, not only will the king or government head rid himself of the contamination of the material modes of nature, but the general public will also, and they will all become gradually elevated to the kingdom of God and go back home, back to Godhead. The instructions given herein serve as a summary of how the head of government should execute his ruling power and thus attain happiness not only in this life but also in the life after death.

TEXT 16

sa te mā vinaśed vīra

prajānāṁ kṣema-lakṣaṇaḥ

yasmin vinaṣṭe nṛpatir

aiśvaryād avarohati

SYNONYMS

saḥ-that spiritual life; te-by you; mā-do not; vinaśet-let it be spoiled; vīra-O hero; prajānām-of the people; kṣema-lakṣaṇaḥ-the cause of prosperity; yasmin-which; vinaṣṭe-being spoiled; nṛpatiḥ-the king; aiśvaryāt-from opulence; avarohati-falls down.

The sages continued: O great hero, for this reason you should not be the cause of spoiling the spiritual life of the general populace. If their spiritual life is spoiled because of your activities, you will certainly fall down from your opulent and royal position.

Formerly, in practically all parts of the world, there were monarchies, but gradually as monarchy declined from the ideal life of religion to the godless life of sense gratification, monarchies all over the world were abolished. However, simply abolishing monarchy and replacing it with democracy is not sufficient unless the government men are religious and follow in the footsteps of great religious personalities.

TEXT 17

rājann asādhv-amātyebhyaś

corādibhyaḥ prajā nṛpaḥ

rakṣan yathā baliṁ gṛhṇann

iha pretya ca modate

SYNONYMS

rājan-O King; asādhu-mischievous; amātyebhyaḥ-from ministers; cora-ādibhyaḥ-from thieves and rogues; prajāḥ-the citizens; nṛpaḥ-the king; rakṣan-protecting; yathā-accordingly as; balim-taxes; gṛhṇan-accepting; iha-in this world; pretya-after death; ca-also; modate-enjoys.

The saintly persons continued: When the king protects the citizens from the disturbances of mischievous ministers as well as from thieves and rogues, he can, by virtue of such pious activities, accept taxes given by his subjects. Thus a pious king can certainly enjoy himself in this world as well as in the life after death.

The duty of a pious king is described very nicely in this verse. His first and foremost duty is to give protection to the citizens from thieves and rogues as well as from ministers who are no better than thieves and rogues. Formerly, ministers were appointed by the king and were not elected. Consequently, if the king was not very pious or strict, the ministers would become thieves and rogues and exploit the innocent citizens. It is the king's duty to see that there is no increase of thieves and rogues either in the government secretariat or in the departments of public affairs. If a king cannot give protection to citizens from thieves and rogues both in the government service and in public affairs, he has no right to exact taxes from them. In other words, the king or the government that taxes can levy taxes from the citizens only if the king or government is able to give protection to the citizens from thieves and rogues.

In the Twelfth Canto of Śrīmad-Bhāgavatam (12.1.40) there is a description of these thieves and rogues in government service. As stated, prajās te bhakṣayiṣyanti mlecchā rājanya-rūpiṇaḥ: "These proud mlecchas [persons who are less than śūdras]. representing themselves as kings, will tyrannize their subjects, and their subjects, on the other hand, will cultivate the most vicious practices. Thus practicing evil habits and behaving foolishly, the subjects will be like their rulers." The idea is that in the democratic days of Kali-yuga, the general population will fall down to the standard of śūdras. As stated (kalau śūdra-sambhavaḥ), practically the whole population of the world will be śūdra. A śūdra is a fourth-class man who is only fit to work for the three higher social castes. Being fourth-class men, śūdras are not very intelligent. Since the population is fallen in these democratic days, they can only elect a person in their category, but a government cannot run very well when it is run by śūdras. The second class of men, known as kṣatriyas, are especially meant for governing a country under the direction of saintly persons (brāhmaṇas) who are supposed to be very intelligent. In other ages-in Satya-yuga, Tretā-yuga and Dvāpara-yuga-the general populace was not so degraded, and the head of government was never elected. The king was the supreme executive personality, and if he caught any ministers stealing like thieves and rogues, he would at once have them killed or dismissed from service. As it was the duty of the king to kill thieves and rogues, it was similarly his duty to immediately kill dishonest ministers in government service. By such strict vigilance, the king could run the government very well, and the citizens would be happy to have such a king. The conclusion is that unless the king is perfectly able to give protection to the citizens from rogues and thieves, he has no right to levy taxes from the citizens for his own sense gratification. However, if he gives all protection to the citizens and levies taxes on them, he can live very happily and peacefully in this life, and at the end of this life be elevated to the heavenly kingdom or even to the Vaikuṇṭhas, where he will be happy in all respects.

TEXT 18

yasya rāṣṭre pure caiva

bhagavān yajña-pūruṣaḥ

ijyate svena dharmeṇa

janair varṇāśramānvitaiḥ

SYNONYMS

yasya-whose; rāṣṭre-in the state or kingdom; pure-in the cities; ca-also; eva-certainly; bhagavān-the Supreme Personality of Godhead; yajña-pūruṣaḥ-who is the enjoyer of all sacrifices; ijyate-is worshiped; svena-their own; dharmeṇa-by occupation; janaiḥ-by the people; varṇa-āśrama-the system of eight social orders; anvitaiḥ-who follow.

The king is supposed to be pious in whose state and cities the general populace strictly observes the system of eight social orders of varṇa and āśrama, and where all citizens engage in worshiping the Supreme Personality of Godhead by their particular occupations.

The state's duty and the citizen's duty are very nicely explained in this verse. The activities of the government head, or king, as well as the activities of the citizens, should be so directed that ultimately everyone engages in devotional service to the Supreme Personality of Godhead. The king, or government head, is supposed to be the representative of the Supreme Personality of Godhead and is therefore supposed to see that things go on nicely and that the citizens are situated in the scientific social order comprised of four varṇas and four āśramas. In the Viṣṇu Purāṇa it is stated that unless people are educated or situated in the scientific social order comprised of four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa), society can never be considered real human society, nor can it make any advancement towards the ultimate goal of human life. It is the duty of the government to see that things go on in terms of varṇa and āśrama. As stated herein, bhagavān yajña-pūruṣaḥ-the Supreme Personality of Godhead, Kṛṣṇa, is the yajña-pūruṣa. As stated in Bhagavad-gītā (5.29): bhoktāraṁ yajña-tapasām. Kṛṣṇa is the ultimate purpose of all sacrifice. He is also the enjoyer of all sacrifices; therefore He is known as yajña-pūruṣa. The word yajña-pūruṣa indicates Lord Viṣṇu or Lord Kṛṣṇa, or any Personality of Godhead in the category of viṣṇu-tattva. In perfect human society, people are situated in the orders of varṇa and āśrama and are engaged in worshiping Lord Viṣṇu by their respective activities. Every citizen engaged in an occupation renders service by the resultant actions of his activities. That is the perfection of life. As stated in Bhagavad-gītā (18.46):

yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection."

Thus the brāhmaṇas, kṣatriyas, śūdras and vaiśyas must execute their prescribed duties as these duties are stated in the śāstras. In this way everyone can satisfy the Supreme Personality of Godhead, Viṣṇu. The king, or government head, has to see that the citizens are thus engaged. In other words, the state or the government must not deviate from its duty by declaring that the state is a secular one, which has no interest in whether or not the people advance in varṇāśrama-dharma. Today people engaged in government service and people who rule over the citizens have no respect for the varṇāśrama-dharma. They complacently feel that the state is secular. In such a government, no one can be happy. The people must follow the varṇāśrama-dharma, and the king must see that they are following it nicely.

TEXT 19

tasya rājño mahā-bhāga

bhagavān bhūta-bhāvanaḥ

parituṣyati viśvātmā

tiṣṭhato nija-śāsane

SYNONYMS

tasya-with him; rājñaḥ-the king; mahā-bhāga-O noble one; bhagavān-the Supreme Personality of Godhead; bhūta-bhāvanaḥ-who is the original cause of the cosmic manifestation; parituṣyati-becomes satisfied; viśva-ātmā-the Supersoul of the entire universe; tiṣṭhataḥ-being situated; nija-śāsane-in his own governing situation.

O noble one, if the king sees that the Supreme Personality of Godhead, the original cause of the cosmic manifestation and the Supersoul within everyone, is worshiped, the Lord will be satisfied.

It is a fact that the government's duty is to see that the Supreme Personality of Godhead is satisfied by the activities of the people as well as by the activities of the government. There is no possibility of happiness if the government or citizenry have no idea of Bhagavān, the Supreme Personality of Godhead, who is the original cause of the cosmic manifestation, or if they have no knowledge of bhūta-bhāvana, who is viśvātmā, or the Supersoul, the soul of everyone's soul. The conclusion is that without engaging in devotional service, neither the citizens nor the government can be happy in any way. At the present moment neither the king nor the governing body is interested in seeing that the people are engaged in the devotional service of the Supreme Personality of Godhead. Rather, they are more interested in advancing the machinery of sense gratification. Consequently they are becoming more and more implicated in the complex machinery of the stringent laws of nature. People should be freed from the entanglement of the three modes of material nature, and the only process by which this is possible is surrender unto the Supreme Personality of Godhead. This is advised in Bhagavad-gītā. Unfortunately neither the government nor the people in general have any idea of this; they are simply interested in sense gratification and in being happy in this life. The word nija-śāsane ("in his own governmental duty") indicates that both the government and the citizens are responsible for the execution of varṇāśrama-dharma. Once the populace is situated in the varṇāśrama-dharma, there is every possibility of real life and prosperity both in this world and in the next.

TEXT 20

tasmiṁs tuṣṭe kim aprāpyaṁ

jagatām īśvareśvare

lokāḥ sapālā hy etasmai

haranti balim ādṛtāḥ

SYNONYMS

tasmin-when He; tuṣṭe-is satisfied; kim-what; aprāpyam-impossible to achieve; jagatām-of the universe; īśvara-īśvare-the controller of the controllers; lokāḥ-the inhabitants of the planets; sapālāḥ-with their presiding deities; hi-for this reason; etasmai-unto Him; haranti-offer; balim-paraphernalia for worship; ādṛtāḥ-with great pleasure.

The Supreme Personality of Godhead is worshiped by the great demigods, controllers of universal affairs. When He is satisfied, nothing is impossible to achieve. For this reason all the demigods, presiding deities of different planets, as well as the inhabitants of their planets, take great pleasure in offering all kinds of paraphernalia for His worship.

All Vedic civilization is summarized in this verse: all living entities, either on this planet or on other planets, have to satisfy the Supreme Personality of Godhead by their respective duties. When He is satisfied, all necessities of life are automatically supplied. In the Vedas it is also stated: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). From the Vedas we understand that He is supplying everyone's necessities, and we can actually see that the lower animals, the birds and the bees, have no business or profession, yet they are not dying for want of food. They are all living in nature's way, and they all have the necessities of life provided-namely eating, sleeping, mating and defending.

Human society, however, has artificially created a type of civilization which makes one forgetful of his relationship with the Supreme Personality of Godhead. Modern society even enables one to forget the Supreme Personality of Godhead's grace and mercy. Consequently modern civilized man is always unhappy and in need of things. People do not know that the ultimate goal of life is to approach Lord Viṣṇu and satisfy Him. They have taken this materialistic way of life as everything and have become captivated by materialistic activities. Indeed, their leaders are always encouraging them to follow this path, and the general populace, being ignorant of the laws of God, are following their blind leaders down the path of unhappiness. In order to rectify this world situation, all people should be trained in Kṛṣṇa consciousness and act in accordance with the varṇāśrama system. The state should also see that the people are engaged in satisfying the Supreme Personality of Godhead. This is the primary duty of the state. The Kṛṣṇa consciousness movement was started to convince the general populace to adopt the best process by which to satisfy the Supreme Personality of Godhead and thus solve all problems.

TEXT 21

taṁ sarva-lokāmara-yajña-saṅgrahaṁ

trayīmayaṁ dravyamayaṁ tapomayam

yajñair vicitrair yajato bhavāya te

rājan sva-deśān anuroddhum arhasi

SYNONYMS

tam-Him; sarva-loka-in all planets; amara-with the predominating deities; yajña-sacrifices; saṅgraham-who accepts; trayī-mayam-the sum total of the three Vedas; dravya-mayam-the owner of all paraphernalia; tapaḥ-mayam-the goal of all austerity; yajñaiḥ-by sacrifices; vicitraiḥ-various; yajataḥ-worshiping; bhavāya-for elevation; te-your; rājan-O King; sva-deśān-your countrymen; anuroddhum-to direct; arhasi-you ought.

Dear King, the Supreme Personality of Godhead, along with the predominating deities, is the enjoyer of the results of all sacrifices in all planets. The Supreme Lord is the sum total of the three Vedas, the owner of everything, and the ultimate goal of all austerity. Therefore your countrymen should engage in performing various sacrifices for your elevation. Indeed, you should always direct them towards the offering of sacrifices.

TEXT 22

yajñena yuṣmad-viṣaye dvijātibhir

vitāyamānena surāḥ kalā hareḥ

sviṣṭāḥ sutuṣṭāḥ pradiśanti vāñchitaṁ

tad-dhelanaṁ nārhasi vīra ceṣṭitum

SYNONYMS

yajñena-by sacrifice; yuṣmat-your; viṣaye-in the kingdom; dvijātibhiḥ-by the brāhmaṇas; vitāyamānena-being performed; surāḥ-all the demigods; kalāḥ-expansions; hareḥ-of the Personality of Godhead; su-iṣṭāḥ-being properly worshiped; su-tuṣṭāḥ-very much satisfied; pradiśanti-will give; vāñchitam-desired result; tat-helanam-disrespect to them; na-not; arhasi-you ought; vīra-O hero; ceṣṭitum-to do.

When all the brāhmaṇas engage in performing sacrifices in your kingdom, all the demigods, who are plenary expansions of the Lord, will be very much satisfied by their activities and will give you your desired result. Therefore, O hero, do not stop the sacrificial performances. If you stop them, you will disrespect the demigods.

TEXT 23

vena uvāca

bāliśā bata yūyaṁ vā

adharme dharma-māninaḥ

ye vṛttidaṁ patiṁ hitvā

jāraṁ patim upāsate

SYNONYMS

venaḥ-King Vena; uvāca-replied; bāliśāḥ-childish; bata-oh; yūyam-all of you; vā-indeed; adharme-in irreligious principles; dharma-māninaḥ-accepting as religious; ye-all of you who; vṛttidam-providing maintenance; patim-husband; hitvā-giving up; jāram-paramour; patim-husband; upāsate-worship.

King Vena replied: You are not at all experienced. It is very much regrettable that you are maintaining something which is not religious and are accepting it as religious. Indeed, I think you are giving up your real husband, who maintains you, and are searching after some paramour to worship.

King Vena was so foolish that he accused the saintly sages of being inexperienced like small children. In other words, he was accusing them of not having perfect knowledge. In this way he could reject their advice and make accusations against them, comparing them to a woman who does not care for her husband who maintains her but goes to satisfy a paramour who does not maintain her. The purpose of this simile is apparent. It is the duty of the kṣatriyas to engage the brāhmaṇas in different types of religious activities, and the king is supposed to be the maintainer of the brāhmaṇas. If the brāhmaṇas do not worship the king but instead go to the demigods, they are as polluted as unchaste women.

TEXT 24

avajānanty amī mūḍhā

nṛpa-rūpiṇam īśvaram

nānuvindanti te bhadram

iha loke paratra ca

SYNONYMS

avajānanti-disrespect; amī-those (who); mūḍhāḥ-being ignorant; nṛpa-rūpiṇam-in the form of the king; īśvaram-the Personality of Godhead; na-not; anuvindanti-experience; te-they; bhadram-happiness; iha-in this; loke-world; paratra-after death; ca-also.

Those who, out of gross ignorance, do not worship the king, who is actually the Supreme Personality of Godhead, experience happiness neither in this world nor in the world after death.

TEXT 25

ko yajña-puruṣo nāma

yatra vo bhaktir īdṛśī

bhartṛ-sneha-vidūrāṇāṁ

yathā jāre kuyoṣitām

SYNONYMS

kaḥ-who (is); yajña-puruṣaḥ-the enjoyer of all sacrifices; nāma-by name; yatra-unto whom; vaḥ-your; bhaktiḥ-devotional service; īdṛśī-so great; bhartṛ-for the husband; sneha-affection; vidūrāṇām-bereft of; yathā-like; jāre-unto the paramour; ku-yoṣitām-of unchaste women.

You are so much devoted to the demigods, but who are they? Indeed, your affection for these demigods is exactly like the affection of an unchaste woman who neglects her married life and gives all attention to her paramour.

TEXTS 26–27

viṣṇur viriñco giriśa

indro vāyur yamo raviḥ

parjanyo dhanadaḥ somaḥ

kṣitir agnir apāmpatiḥ

ete cānye ca vibudhāḥ

prabhavo vara-śāpayoḥ

dehe bhavanti nṛpateḥ

sarva-devamayo nṛpaḥ

SYNONYMS

viṣṇuḥ-Lord Viṣṇu; viriñcaḥ-Lord Brahmā; giriśaḥ-Lord Śiva; indraḥ-Lord Indra; vāyuḥ-Vāyu, the director of the air; yamaḥ-Yama, the superintendent of death; raviḥ-the sun-god; parjanyaḥ-the director of rainfall; dhana-daḥ-Kuvera, the treasurer; somaḥ-the moon-god; kṣitiḥ-the predominating deity of the earth; agniḥ-the fire-god; apām-patiḥ-Varuṇa, the lord of waters; ete-all these; ca-and; anye-others; ca-also; vibudhāḥ-demigods; prabhavaḥ-competent; vara-śāpayoḥ-in both benediction and curse; dehe-in the body; bhavanti-abide; nṛpateḥ-of the king; sarva-devamayaḥ-comprising all demigods; nṛpaḥ-the king.

Lord Viṣṇu; Lord Brahmā; Lord Śiva; Lord Indra; Vāyu, the master of air; Yama, the superintendent of death; the sun-god; the director of rainfall; Kuvera, the treasurer; the moon-god; the predominating deity of the earth; Agni, the fire-god; Varuṇa, the lord of waters, and all others who are great and competent to bestow benedictions or to curse, all abide in the body of the king. For this reason the king is known as the reservoir of all demigods, who are simply parts and parcels of the king's body.

There are many demons who think of themselves as the Supreme and present themselves as the directors of the sun, moon and other planets. This is all due to false pride. Similarly, King Vena developed the demonic mentality and presented himself as the Supreme Personality of Godhead. Such demons are numerous in this age of Kali, and all of them are condemned by great sages and saintly persons.

TEXT 28

tasmān māṁ karmabhir viprā

yajadhvaṁ gata-matsarāḥ

baliṁ ca mahyaṁ harata

matto 'nyaḥ ko 'gra-bhuk pumān

SYNONYMS

tasmāt-for this reason; mām-me; karmabhiḥ-by ritualistic activities; viprāḥ-O brāhmaṇas; yajadhvam-worship; gata-without; matsarāḥ-being envious; balim-paraphernalia for worship; ca-also; mahyam-unto me; harata-bring; mattaḥ-than me; anyaḥ-other; kaḥ-who (is); agra-bhuk-the enjoyer of the first oblations; pumān-personality.

King Vena continued: For this reason, O brāhmaṇas, you should abandon your envy of me, and, by your ritualistic activities, you should worship me and offer me all paraphernalia. If you are intelligent, you should know that there is no personality superior to me, who can accept the first oblations of all sacrifices.

As stated by Kṛṣṇa Himself throughout Bhagavad-gītā, there is no truth superior to Him. King Vena was imitating the Supreme Personality of Godhead and was also speaking out of false pride, presenting himself as the Supreme Lord. These are all characteristics of a demonic person.

TEXT 29

maitreya uvāca

itthaṁ viparyaya-matiḥ

pāpīyān utpathaṁ gataḥ

anunīyamānas tad-yācñāṁ

na cakre bhraṣṭa-maṅgalaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; ittham-thus; viparyaya-matiḥ-one who has developed perverse intelligence; pāpīyān-most sinful; utpatham-from the right path; gataḥ-having gone; anunīyamānaḥ-being offered all respect; tat-yācñām-the request of the sages; na-not; cakre-accepted; bhraṣṭa-bereft of; maṅgalaḥ-all good fortune.

The great sage Maitreya continued: Thus the King, who became unintelligent due to his sinful life and deviation from the right path, became actually bereft of all good fortune. He could not accept the requests of the great sages, which the sages put before him with great respect, and therefore he was condemned.

The demons certainly cannot have any faith in the words of authorities. In fact, they are always disrespectful to authorities. They manufacture their own religious principles and disobey great personalities like Vyāsa, Nārada, and even the Supreme Personality of Godhead, Kṛṣṇa. As soon as one disobeys authority, he immediately becomes very sinful and loses his good fortune. The King was so puffed up and impudent that he dared disrespect the great saintly personalities, and this brought him ruination.

TEXT 30

iti te 'sat-kṛtās tena

dvijāḥ paṇḍita-māninā

bhagnāyāṁ bhavya-yācñāyāṁ

tasmai vidura cukrudhuḥ

SYNONYMS

iti-thus; te-all the great sages; asat-kṛtāḥ-being insulted; tena-by the King; dvijāḥ-the brāhmaṇas; paṇḍita-māninā-thinking himself to be very learned; bhagnāyām-being broken; bhavya-auspicious; yācñāyām-their request; tasmai-at him; vidura-O Vidura; cukrudhuḥ-became very angry.

My dear Vidura, all good fortune unto you. The foolish King, who thought himself very learned, thus insulted the great sages, and the sages, being brokenhearted by the King's words, became very angry at him.

TEXT 31

hanyatāṁ hanyatām eṣa

pāpaḥ prakṛti-dāruṇaḥ

jīvañ jagad asāv āśu

kurute bhasmasād dhruvam

SYNONYMS

hanyatām-kill him; hanyatām-kill him; eṣaḥ-this king; pāpaḥ-representative of sin; prakṛti-by nature; dāruṇaḥ-most dreadful; jīvan-while living; jagat-the whole world; asau-he; āśu-very soon; kurute-will make; bhasmasāt-into ashes; dhruvam-certainly.

All the great saintly sages immediately cried: Kill him! Kill him! He is the most dreadful, sinful person. If he lives, he will certainly turn the whole world into ashes in no time.

Saintly persons are generally very kind to all kinds of living entities, but they are not unhappy when a serpent or a scorpion is killed. It is not good for saintly persons to kill, but they are encouraged to kill demons, who are exactly like serpents and scorpions. Therefore all the saintly sages decided to kill King Vena, who was so dreadful and dangerous to all human society. We can appreciate the extent to which the saintly sages actually controlled the king. If the king or government becomes demonic, it is the duty of a saintly person to upset the government and replace it with deserving persons who follow the orders and instructions of saintly persons.

TEXT 32

nāyam arhaty asad-vṛtto

naradeva-varāsanam

yo 'dhiyajña-patiṁ viṣṇuṁ

vinindaty anapatrapaḥ

SYNONYMS

na-never; ayam-this man; arhati-deserves; asat-vṛttaḥ-full of impious activities; nara-deva-of the worldly king or worldly god; vara-āsanam-the exalted throne; yaḥ-he who; adhiyajña-patim-the master of all sacrifices; viṣṇum-Lord Viṣṇu; vinindati-insults; anapatrapaḥ-shameless.

The saintly sages continued: This impious, impudent man does not deserve to sit on the throne at all. He is so shameless that he even dared insult the Supreme Personality of Godhead, Lord Viṣṇu.

One should not at any time tolerate blasphemy and insults against Lord Viṣṇu or His devotees. A devotee is generally very humble and meek, and he is reluctant to pick a quarrel with anyone. Nor does he envy anyone. However, a pure devotee immediately becomes fiery with anger when he sees that Lord Viṣṇu or His devotee is insulted. This is the duty of a devotee. Although a devotee maintains an attitude of meekness and gentleness, it is a great fault on his part if he remains silent when the Lord or His devotee is blasphemed.

TEXT 33

ko vainaṁ paricakṣīta

venam ekam ṛte 'śubham

prāpta īdṛśam aiśvaryaṁ

yad-anugraha-bhājanaḥ

SYNONYMS

kaḥ-who; vā-indeed; enam-the Lord; paricakṣīta-would blaspheme; venam-King Vena; ekam-alone; ṛte-but for; aśubham-inauspicious; prāptaḥ-having obtained; īdṛśam-like this; aiśvaryam-opulence; yat-whose; anugraha-mercy; bhājanaḥ-receiving.

But for King Vena, who is simply inauspicious, who would blaspheme the Supreme Personality of Godhead, by whose mercy one is awarded all kinds of fortune and opulence?

When human society individually or collectively becomes godless and blasphemes the authority of the Supreme Personality of Godhead, it is certainly destined for ruination. Such a civilization invites all kinds of bad fortune due to not appreciating the mercy of the Lord.

TEXT 34

itthaṁ vyavasitā hantum

ṛṣayo rūḍha-manyavaḥ

nijaghnur huṅkṛtair venaṁ

hatam acyuta-nindayā

SYNONYMS

ittham-thus; vyavasitāḥ-decided; hantum-to kill; ṛṣayaḥ-the sages; rūḍha-manifested; manyavaḥ-their anger; nijaghnuḥ-they killed; hum-kṛtaiḥ-by angry words or by sounds of hum; venam-King Vena; hatam-dead; acyuta-against the Supreme Personality of Godhead; nindayā-by blasphemy.

The great sages, thus manifesting their covert anger, immediately decided to kill the King. King Vena was already as good as dead due to his blasphemy against the Supreme Personality of Godhead. Thus without using any weapons, the sages killed King Vena simply by high-sounding words.

TEXT 35

ṛṣibhiḥ svāśrama-padaṁ

gate putra-kalevaram

sunīthā pālayām āsa

vidyā-yogena śocatī

SYNONYMS

ṛṣibhiḥ-by the sages; sva-āśrama-padam-to their own respective hermitages; gate-having returned; putra-of her son; kalevaram-the body; sunīthā-Sunīthā, the mother of King Vena; pālayām āsa-preserved; vidyā-yogena-by mantra and ingredients; śocatī-while lamenting.

After all the sages returned to their respective hermitages, the mother of King Vena, Sunīthā, became very much aggrieved because of her son's death. She decided to preserve the dead body of her son by the application of certain ingredients and by chanting mantras [mantra-yogena].

TEXT 36

ekadā munayas te tu

sarasvat-salilāplutāḥ

hutvāgnīn sat-kathāś cakrur

upaviṣṭāḥ sarit-taṭe

SYNONYMS

ekadā-once upon a time; munayaḥ-all those great saintly persons; te-they; tu-then; sarasvat-of the River Sarasvatī; salila-in the water; āplutāḥ-bathed; hutvā-offering oblations; agnīn-into the fires; sat-kathāḥ-discussions about transcendental subject matters; cakruḥ-began to do; upaviṣṭāḥ-sitting; sarit-taṭe-by the side of the river.

Once upon a time, the same saintly persons, after taking their bath in the River Sarasvatī, began to perform their daily duties by offering oblations into the sacrificial fires. After this, sitting on the bank of the river, they began to talk about the transcendental person and His pastimes.

TEXT 37

vīkṣyotthitāṁs tadotpātān

āhur loka-bhayaṅkarān

apy abhadram anāthāyā

dasyubhyo na bhaved bhuvaḥ

SYNONYMS

vīkṣya-having seen; utthitān-developed; tadā-then; utpātān-disturbances; āhuḥ-they began to say; loka-in society; bhayam-karān-causing panic; api-whether; abhadram-misfortune; anāthāyāḥ-having no ruler; dasyubhyaḥ-from thieves and rogues; na-not; bhavet-may happen; bhuvaḥ-of the world.

In those days there were various disturbances in the country that were creating a panic in society. Therefore all the sages began to talk amongst themselves: Since the King is dead and there is no protector in the world, misfortune may befall the people in general on account of rogues and thieves.

Whenever there is a disturbance in the state, or a panic situation, the property and lives of the citizens become unsafe. This is caused by the uprising of various thieves and rogues. At such a time it is to be understood that the ruler, or the government, is dead. All of these misfortunes happened due to the death of King Vena. Thus the saintly persons became very anxious for the safety of the people in general. The conclusion is that even though saintly persons have no business in political affairs, they are always compassionate upon the people in general. Thus even though they are always aloof from society, out of mercy and compassion they consider how the citizens can peacefully execute their rituals and follow the rules and regulations of varṇāśrama-dharma. That was the concern of these sages. In this age of Kali, everything is disturbed. Therefore saintly persons should take to the chanting of the Hare Kṛṣṇa mantra, as recommended in the śāstras:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

Both for spiritual and material prosperity, everyone should devotedly chant the Hare Kṛṣṇa mantra.

TEXT 38

evaṁ mṛśanta ṛṣayo

dhāvatāṁ sarvato-diśam

pāṁsuḥ samutthito bhūriś

corāṇām abhilumpatām

SYNONYMS

evam-thus; mṛśantaḥ-while considering; ṛṣayaḥ-the great saintly persons; dhāvatām-running; sarvataḥ-diśam-from all directions; pāṁsuḥ-dust; samutthitaḥ-arose; bhūriḥ-much; corāṇām-from thieves and rogues; abhilumpatām-engaged in plundering.

When the great sages were carrying on their discussion in this way, they saw a dust storm arising from all directions. This storm was caused by the running of thieves and rogues, who were engaged in plundering the citizens.

Thieves and rogues simply await some political upset in order to take the opportunity to plunder the people in general. To keep thieves and rogues inactive in their profession, a strong government is always required.

TEXTS 39–40

tad upadravam ājñāya

lokasya vasu lumpatām

bhartary uparate tasminn

anyonyaṁ ca jighāṁsatām

cora-prāyaṁ jana-padaṁ

hīna-sattvam arājakam

lokān nāvārayañ chaktā

api tad-doṣa-darśinaḥ

SYNONYMS

tat-at that time; upadravam-the disturbance; ājñāya-understanding; lokasya-of the people in general; vasu-riches; lumpatām-by those who were plundering; bhartari-the protector; uparate-being dead; tasmin-King Vena; anyonyam-one another; ca-also; jighāṁ-satām-desiring to kill; cora-prāyam-full of thieves; jana-padam-the state; hīna-bereft of; sattvam-regulation; arājakam-without a king; lokān-the thieves and rogues; na-not; avārayan-they subdued; śaktāḥ-able to do so; api-although; tat-doṣa-the fault of that; darśinaḥ-considering.

Upon seeing the dust storm, the saintly persons could understand that there were a great deal of irregularities due to the death of King Vena. Without government, the state was devoid of law and order, and consequently there was a great uprising of murderous thieves and rogues, who were plundering the riches of the people in general. Although the great sages could subdue the disturbance by their powers-just as they could kill the King-they considered it improper on their part to do so. Thus they did not attempt to stop the disturbance.

The saintly persons and great sages killed King Vena out of emergency, but they did not choose to take part in the government in order to subdue the uprising of thieves and rogues, which took place after the death of King Vena. It is not the duty of brāhmaṇas and saintly persons to kill, although they may sometimes do so in the case of an emergency. They could kill all the thieves and rogues by the prowess of their mantras, but they thought it the duty of kṣatriya kings to do so. Thus they reluctantly did not take part in the killing business.

TEXT 41

brāhmaṇaḥ sama-dṛk śānto

dīnānāṁ samupekṣakaḥ

sravate brahma tasyāpi

bhinna-bhāṇḍāt payo yathā

SYNONYMS

brāhmaṇaḥ-a brāhmaṇa; sama-dṛk-equipoised; śāntaḥ-peaceful; dīnānām-the poor; samupekṣakaḥ-grossly neglecting; sravate-diminishes; brahma-spiritual power; tasya-his; api-certainly; bhinna-bhāṇḍāt-from a cracked pot; payaḥ-water; yathā-just as.

The great sages began to think that although a brāhmaṇa is peaceful and impartial because he is equal to everyone, it is still not his duty to neglect poor humans. By such neglect, a brāhmaṇa's spiritual power diminishes, just as water kept in a cracked pot leaks out.

Brāhmaṇas, the topmost section of human society, are mostly devotees. They are generally unaware of the happenings within the material world because they are always busy in their activities for spiritual advancement. Nonetheless, when there is a calamity in human society, they cannot remain impartial. If they do not do something to relieve the distressed condition of human society, it is said that due to such neglect their spiritual knowledge diminishes. Almost all the sages go to the Himalayas for their personal benefit, but Prahlāda Mahārāja said that he did not want liberation alone. He decided to wait until he was able to deliver all the fallen souls of the world.

In their elevated condition, the brāhmaṇas are called Vaiṣṇavas. There are two types of brāhmaṇas-namely, brāhmaṇa-paṇḍita and brāhmaṇa-vaiṣṇava. A qualified brāhmaṇa is naturally very learned, but when his learning is advanced in understanding the Supreme Personality of Godhead, he becomes a brāhmaṇa-vaiṣṇava. Unless one becomes a Vaiṣṇava, one's perfection of brahminical culture is incomplete.

The saintly persons considered very wisely that although King Vena was very sinful, he was born in a family descending from Dhruva Mahārāja. Therefore the semen in the family must be protected by the Supreme Personality of Godhead, Keśava. As such, the sages wanted to take some steps to relieve the situation. For want of a king, everything was being disturbed and turned topsy-turvy.

TEXT 42

nāṅgasya vaṁśo rājarṣer

eṣa saṁsthātum arhati

amogha-vīryā hi nṛpā

vaṁśe 'smin keśavāśrayāḥ

SYNONYMS

na-not; aṅgasya-of King Aṅga; vaṁśaḥ-family line; rāja-ṛṣeḥ-of the saintly King; eṣaḥ-this; saṁsthātum-to be stopped; arhati-ought; amogha-without sin, powerful; vīryāḥ-their semen; hi-because; nṛpāḥ-kings; vaṁśe-in the family; asmin-this; keśava-of the Supreme Personality of Godhead; āśrayāḥ-under the shelter.

The sages decided that the descendants of the family of the saintly King Aṅga should not be stopped, for in this family the semen was very powerful and the children were prone to become devotees of the Lord.

The purity of hereditary succession is called amogha-vīrya. The pious seminal succession in the twice-born families of the brāhmaṇas and kṣatriyas especially, as well as in the families of vaiśyas also, must be kept very pure by the observation of the purificatory processes beginning with garbhādhāna-saṁskāra, which is observed before conceiving a child. Unless this purificatory process is strictly observed, especially by the brāhmaṇas, the family descendants become impure, and gradually sinful activities become visible in the family. Mahārāja Aṅga was very pure because of the purification of semen in the family of Mahārāja Dhruva. However, his semen became contaminated in association with his wife, Sunīthā, who happened to be the daughter of death personified. Because of this polluted semen, King Vena was produced. This was a catastrophe in the family of Dhruva Mahārāja. All the saintly persons and sages considered this point, and they decided to take action in this matter, as described in the following verses.

TEXT 43

viniścityaivam ṛṣayo

vipannasya mahīpateḥ

mamanthur ūruṁ tarasā

tatrāsīd bāhuko naraḥ

SYNONYMS

viniścitya-deciding; evam-thus; ṛṣayaḥ-the great sages; vipannasya-dead; mahī-pateḥ-of the King; mamanthuḥ-churned; ūrum-the thighs; tarasā-with specific power; tatra-thereupon; āsīt-was born; bāhukaḥ-of the name Bāhuka (dwarf); naraḥ-a person.

After making a decision, the saintly persons and sages churned the thighs of the dead body of King Vena with great force and according to a specific method. As a result of this churning, a dwarf-like person was born from King Vena's body.

That a person was born by the churning of the thighs of King Vena proves that the spirit soul is individual and separate from the body. The great sages and saintly persons could beget another person from the body of the dead King Vena, but it was not possible for them to bring King Vena back to life. King Vena was gone, and certainly he had taken another body. The saintly persons and sages were only concerned with the body of Vena because it was a result of the seminal succession in the family of Mahārāja Dhruva. Consequently, the ingredients by which another body could be produced were there in the body of King Vena. By a certain process, when the thighs of the dead body were churned, another body came out. Although dead, the body of King Vena was preserved by drugs, and mantras chanted by King Vena's mother. In this way the ingredients for the production of another body were there. When the body of the person named Bāhuka came out of the dead body of King Vena, it was really not very astonishing. It was simply a question of knowing how to do it. From the semen of one body, another body is produced, and the life symptoms are visible due to the soul's taking shelter of this body. One should not think that it was impossible for another body to come out of the dead body of Mahārāja Vena. This was performed by the skillful action of the sages.

TEXT 44

kāka-kṛṣṇo 'tihrasvāṅgo

hrasva-bāhur mahā-hanuḥ

hrasva-pān nimna-nāsāgro

raktākṣas tāmra-mūrdhajaḥ

SYNONYMS

kāka-kṛṣṇaḥ-as black as a crow; ati-hrasva-very short; aṅgaḥ-his limbs; hrasva-short; bāhuḥ-his arms; mahā-big; hanuḥ-his jaws; hrasva-short; pāt-his legs; nimna-flat; nāsa-agraḥ-the tip of his nose; rakta-reddish; akṣaḥ-his eyes; tāmra-copperlike; mūrdha-jaḥ-his hair.

This person born from King Vena's thighs was named Bāhuka, and his complexion was as black as a crow's. All the limbs of his body were very short, his arms and legs were short, and his jaws were large. His nose was flat, his eyes were reddish, and his hair copper-colored.

TEXT 45

taṁ tu te 'vanataṁ dīnaṁ

kiṁ karomīti vādinam

niṣīdety abruvaṁs tāta

sa niṣādas tato 'bhavat

SYNONYMS

tam-unto him; tu-then; te-the sages; avanatam-bowed down; dīnam-meek; kim-what; karomi-shall I do; iti-thus; vādinam-inquiring; niṣīda-just sit down; iti-thus; abruvan-they replied; tāta-my dear Vidura; saḥ-he; niṣādaḥ-of the name Niṣāda; tataḥ-thereafter; abhavat-became.

He was very submissive and meek, and immediately after his birth he bowed down and inquired, "Sirs, what shall I do?" The great sages replied, "Please sit down [niṣīda]." Thus Niṣāda, the father of the Naiṣāda race, was born.

It is said in the śāstras that the head of the body represents the brāhmaṇas, the arms represent the kṣatriyas, the abdomen represents the vaiśyas, and the legs, beginning with the thighs, represent the śūdras. The śūdras are sometimes called black, or kṛṣṇa. The brāhmaṇas are called śukla, or white, and the kṣatriyas and the vaiśyas are a mixture of black and white. However, those who are extraordinarily white are said to have skin produced out of white leprosy. It may be concluded that white or a golden hue is the color of the higher caste, and black is the complexion of the śūdras.

TEXT 46

tasya vaṁśyās tu naiṣādā

giri-kānana-gocarāḥ

yenāharaj jāyamāno

vena-kalmaṣam ulbaṇam

SYNONYMS

tasya-his (Niṣāda's); vaṁśyāḥ-descendants; tu-then; naiṣādāḥ-called Naiṣādas; giri-kānana-the hills and forests; gocarāḥ-inhabiting; yena-because; aharat-he took upon himself; jāyamānaḥ-being born; vena-of King Vena; kalmaṣam-all kinds of sin; ulbaṇam-very fearful.

After his [Niṣāda's] birth, he immediately took charge of all the resultant actions of King Vena's sinful activities. As such, this Naiṣāda class are always engaged in sinful activities like stealing, plundering and hunting. Consequently they are only allowed to live in the hills and forests.

The Naiṣādas are not allowed to live in cities and towns because they are sinful by nature. As such, their bodies are very ugly, and their occupations are also sinful. We should, however, know that even these sinful men (who are sometimes called Kirātas) can be delivered from their sinful condition to the topmost Vaiṣṇava platform by the mercy of a pure devotee. Engagement in the transcendental loving devotional service of the Lord can make anyone, however sinful he may be, fit to return home, back to Godhead. One has only to become free from all contamination by the process of devotional service. In this way everyone can become fit to return home, back to Godhead. This is confirmed by the Lord Himself in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter of Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination."

Thus end the Bhaktivedanta purports of the Fourth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Story of King Vena."

Chapter Fifteen

King Pṛthu's Appearance and Coronation

TEXT 1

maitreya uvāca

atha tasya punar viprair

aputrasya mahīpateḥ

bāhubhyāṁ mathyamānābhyāṁ

mithunaṁ samapadyata

SYNONYMS

maitreyaḥ uvāca-Maitreya continued to speak; atha-thus; tasya-his; punaḥ-again; vipraiḥ-by the brāhmaṇas; aputrasya-without a son; mahīpateḥ-of the King; bāhubhyām-from the arms; mathyamānābhyām-being churned; mithunam-a couple; samapadyata-took birth.

The great sage Maitreya continued: My dear Vidura, thus the brāhmaṇas and the great sages again churned the two arms of King Vena's dead body. As a result a male and female couple came out of his arms.

TEXT 2

tad dṛṣṭvā mithunaṁ jātam

ṛṣayo brahma-vādinaḥ

ūcuḥ parama-santuṣṭā

viditvā bhagavat-kalām

SYNONYMS

tat-that; dṛṣṭvā-seeing; mithunam-couple; jātam-born; ṛṣayaḥ-the great sages; brahma-vādinaḥ-very learned in Vedic knowledge; ūcuḥ-said; parama-very much; santuṣṭāḥ-being pleased; viditvā-knowing; bhagavat-of the Supreme Personality of Godhead; kalām-expansion.

The great sages were highly learned in Vedic knowledge. When they saw the male and female born of the arms of Vena's body, they were very pleased, for they could understand that the couple was an expansion of a plenary portion of Viṣṇu, the Supreme Personality of Godhead.

The method adopted by the great sages and scholars, who were learned in Vedic knowledge, was perfect. They removed all the reactions of King Vena's sinful activities by seeing that King Vena first gave birth to Bāhuka, described in the previous chapter. After King Vena's body was thus purified, a male and female came out of it, and the great sages could understand that this was an expansion of Lord Viṣṇu. This expansion, of course, was not viṣṇu-tattva but a specifically empowered expansion of Lord Viṣṇu known as āveśa.

TEXT 3

ṛṣaya ūcuḥ

eṣa viṣṇor bhagavataḥ

kalā bhuvana-pālinī

iyaṁ ca lakṣmyāḥ sambhūtiḥ

puruṣasyānapāyinī

SYNONYMS

ṛṣayaḥ ūcuḥ-the sages said; eṣaḥ-this male; viṣṇoḥ-of Lord Viṣṇu; bhagavataḥ-of the Supreme Personality of Godhead; kalā-expansion; bhuvana-pālinī-who maintains the world; iyam-this female; ca-also; lakṣmyāḥ-of the goddess of fortune; sambhūtiḥ-expansion; puruṣasya-of the Lord; anapāyinī-inseparable.

The great sages said: The male is a plenary expansion of the power of Lord Viṣṇu, who maintains the entire universe, and the female is a plenary expansion of the goddess of fortune, who is never separated from the Lord.

The significance of the goddess of fortune's never being separated from the Lord is clearly mentioned herein. People in the material world are very fond of the goddess of fortune, and they want her favor in the form of riches. They should know, however, that the goddess of fortune is inseparable from Lord Viṣṇu. Materialists should understand that the goddess of fortune should be worshiped along with Lord Viṣṇu and should not be regarded separately. Materialists seeking the favor of the goddess of fortune must worship Lord Viṣṇu and Lakṣmī together to maintain material opulence. If a materialist follows the policy of Rāvaṇa, who wanted to separate Sītā from Lord Rāmacandra, the process of separation will vanquish him. Those who are very rich and have taken favor of the goddess of fortune in this world must engage their money in the service of the Lord. In this way they can continue in their opulent position without disturbance.

TEXT 4

ayaṁ tu prathamo rājñāṁ

pumān prathayitā yaśaḥ

pṛthur nāma mahārājo

bhaviṣyati pṛthu-śravāḥ

SYNONYMS

ayam-this; tu-then; prathamaḥ-the first; rājñām-of kings; pumān-the male; prathayitā-will expand; yaśaḥ-reputation; pṛthuḥ-Mahārāja Pṛthu; nāma-by name; mahā-rājaḥ-the great king; bhaviṣyati-will become; pṛthu-śravāḥ-of wide renown.

Of the two, the male will be able to expand his reputation throughout the world. His name will be Pṛthu. Indeed, he will be the first among kings.

There are different types of incarnations of the Supreme Personality of Godhead. In the śāstras it is said that Garuḍa (the carrier of Lord Viṣṇu) and Lord Śiva and Ananta are all very powerful incarnations of the Brahman feature of the Lord. Similarly, Śacīpati, or Indra, the King of heaven, is an incarnation of the lusty feature of the Lord. Aniruddha is an incarnation of the Lord's mind. Similarly, King Pṛthu is an incarnation of the ruling force of the Lord. Thus the saintly persons and great sages predicted the future activities of King Pṛthu, who was already explained as a partial incarnation of a plenary expansion of the Lord.

TEXT 5

iyaṁ ca sudatī devī

guṇa-bhūṣaṇa-bhūṣaṇā

arcir nāma varārohā

pṛthum evāvarundhatī

SYNONYMS

iyam-this female child; ca-and; su-datī-who has very nice teeth; devī-the goddess of fortune; guṇa-by good qualities; bhūṣaṇa-ornaments; bhūṣaṇā-who beautifies; arciḥ-Arci; nāma-by name; vara-ārohā-very beautiful; pṛthum-unto King Pṛthu; eva-certainly; avarundhatī-being very much attached.

The female has such beautiful teeth and beautiful qualities that she will actually beautify the ornaments she wears. Her name will be Arci. In the future she will accept King Pṛthu as her husband.

TEXT 6

eṣa sākṣād dharer aṁśo

jāto loka-rirakṣayā

iyaṁ ca tat-parā hi śrīr

anujajñe 'napāyinī

SYNONYMS

eṣaḥ-this male; sākṣāt-directly; hareḥ-of the Supreme Personality of Godhead; aṁśaḥ-partial representative; jātaḥ-born; loka-the entire world; rirakṣayā-with a desire to protect; iyam-this female; ca-also; tat-parā-very much attached to him; hi-certainly; śrīḥ-the goddess of fortune; anujajñe-took birth; anapāyinī-inseparable.

In the form of King Pṛthu, the Supreme Personality of Godhead has appeared through a part of His potency to protect the people of the world. The goddess of fortune is the constant companion of the Lord, and therefore she has incarnated partially as Arci to become King Pṛthu's queen.

In Bhagavad-gītā the Lord says that whenever one sees an extraordinary power, he should conclude that a specific partial representation of the Supreme Personality of Godhead is present. There are innumerable such personalities, but not all of them are direct viṣṇu-tattva plenary expansions of the Lord. Many living entities are classified among the śakti-tattvas. Such incarnations, empowered for specific purposes, are known as śaktyāveśa-avatāras. King Pṛthu was such a śaktyāveśa-avatāra of the Lord. Similarly, Arci, King Pṛthu's wife, was a śaktyāveśa-avatāra of the goddess of fortune.

TEXT 7

maitreya uvāca

praśaṁsanti sma taṁ viprā

gandharva-pravarā jaguḥ

mumucuḥ sumano-dhārāḥ

siddhā nṛtyanti svaḥ-striyaḥ

SYNONYMS

maitreyaḥ uvāca-the great saint Maitreya said; praśaṁsanti sma-praised, glorified; tam-him (Pṛthu); viprāḥ-all the brāhmaṇas; gandharva-pravarāḥ-the best of the Gandharvas; jaguḥ-chanted; mumucuḥ-released; sumanaḥ-dhārāḥ-showers of flowers; siddhāḥ-the personalities from Siddhaloka; nṛtyanti-were dancing; svaḥ-of the heavenly planets; striyaḥ-women (the Apsarās).

The great sage Maitreya continued: My dear Vidurajī, at that time all the brāhmaṇas highly praised and glorified King Pṛthu, and the best singers of Gandharvaloka chanted his glories. The inhabitants of Siddhaloka showered flowers, and the beautiful women in the heavenly planets danced in ecstasy.

TEXT 8

śaṅkha-tūrya-mṛdaṅgādyā

nedur dundubhayo divi

tatra sarva upājagmur

devarṣi-pitṝṇāṁ gaṇāḥ

SYNONYMS

śaṅkha-conches; tūrya-bugles; mṛdaṅga-drums; ādyāḥ-and so on; neduḥ-vibrated; dundubhayaḥ-kettledrums; divi-in outer space; tatra-there; sarve-all; upājagmuḥ-came; deva-ṛṣi-demigods and sages; pitṝṇām-of forefathers; gaṇāḥ-groups.

Conchshells, bugles, drums and kettledrums vibrated in outer space. Great sages, forefathers and personalities from the heavenly planets all came to earth from various planetary systems.

TEXTS 9–10

brahmā jagad-gurur devaiḥ

sahāsṛtya sureśvaraiḥ

vainyasya dakṣiṇe haste

dṛṣṭvā cihnaṁ gadābhṛtaḥ

pādayor aravindaṁ ca

taṁ vai mene hareḥ kalām

yasyāpratihataṁ cakram

aṁśaḥ sa parameṣṭhinaḥ

SYNONYMS

brahmā-Lord Brahmā; jagat-guruḥ-the master of the universe; devaiḥ-by the demigods; saha-accompanied; āsṛtya-arriving; sura-īśvaraiḥ-with the chiefs of all the heavenly planets; vainyasya-of Mahārāja Pṛthu, the son of Vena; dakṣiṇe-right; haste-on the hand; dṛṣṭvā-seeing; cihnam-mark; gadā-bhṛtaḥ-of Lord Viṣṇu, who carries a club; pādayoḥ-on the two feet; aravindam-lotus flower; ca-also; tam-him; vai-certainly; mene-he understood; hareḥ-of the Supreme Personality of Godhead; kalām-part of a plenary expansion; yasya-whose; apratihatam-invincible; cakram-disc; aṁśaḥ-partial representation; saḥ-he; parameṣṭhinaḥ-of the Supreme Personality of Godhead.

Lord Brahmā, the master of the entire universe, arrived there accompanied by all the demigods and their chiefs. Seeing the lines of Lord Viṣṇu's palm on King Pṛthu's right hand and impressions of lotus flowers on the soles of his feet, Lord Brahmā could understand that King Pṛthu was a partial representation of the Supreme Personality of Godhead. One whose palm bears the sign of a disc, as well as other such lines, should be considered a partial representation or incarnation of the Supreme Lord.

There is a system by which one can detect an incarnation of the Supreme Personality of Godhead. Nowadays it has become a cheap fashion to accept any rascal as an incarnation of God, but from this incident we can see that Lord Brahmā personally examined the hands and feet of King Pṛthu for specific signs. In their prophecies the learned sages and brāhmaṇas accepted Pṛthu Mahārāja as a plenary partial expansion of the Lord. During the presence of Lord Kṛṣṇa, however, a king declared himself Vāsudeva, and Lord Kṛṣṇa killed him. Before accepting someone as an incarnation of God, one should verify his identity according to the symptoms mentioned in the śāstras. Without these symptoms the pretender is subject to be killed by the authorities for pretending to be an incarnation of God.

TEXT 11

tasyābhiṣeka ārabdho

brāhmaṇair brahma-vādibhiḥ

ābhiṣecanikāny asmai

ājahruḥ sarvato janāḥ

SYNONYMS

tasya-his; abhiṣekaḥ-coronation; ārabdhaḥ-was arranged; brāhmaṇaiḥ-by the learned brāhmaṇas; brahma-vādibhiḥ-attached to the Vedic rituals; ābhiṣecanikāni-various paraphernalia for performing the ceremony; asmai-unto him; ājahruḥ-collected; sarvataḥ-from all directions; janāḥ-people.

The learned brāhmaṇas, who were very attached to the Vedic ritualistic ceremonies, then arranged for the King's coronation. People from all directions collected all the different paraphernalia for the ceremony. Thus everything was complete.

TEXT 12

sarit-samudrā girayo

nāgā gāvaḥ khagā mṛgāḥ

dyauḥ kṣitiḥ sarva-bhūtāni

samājahrur upāyanam

SYNONYMS

sarit-the rivers; samudrāḥ-the seas; girayaḥ-the mountains; nāgāḥ-the serpents; gāvaḥ-the cows; khagāḥ-the birds; mṛgāḥ-the animals; dyauḥ-the sky; kṣitiḥ-the earth; sarva-bhūtāni-all living entities; samājahruḥ-collected; upāyanam-different kinds of presentations.

All the rivers, seas, hills, mountains, serpents, cows, birds, animals, heavenly planets, the earthly planet and all other living entities collected various presentations, according to their ability, to offer the King.

TEXT 13

so 'bhiṣikto mahārājaḥ

suvāsāḥ sādhv-alaṅkṛtaḥ

patnyārciṣālaṅkṛtayā

vireje 'gnir ivāparaḥ

SYNONYMS

saḥ-the King; abhiṣiktaḥ-being coronated; mahārājaḥ-Mahārāja Pṛthu; su-vāsāḥ-exquisitely dressed; sādhu-alaṅkṛtaḥ-highly decorated with ornaments; patnyā-along with his wife; arciṣā-named Arci; alaṅkṛtayā-nicely ornamented; vireje-appeared; agniḥ-fire; iva-like; aparaḥ-another.

Thus the great King Pṛthu, exquisitely dressed with garments and ornaments, was coronated and placed on the throne. The King and his wife, Arci, who was also exquisitely ornamented, appeared exactly like fire.

TEXT 14

tasmai jahāra dhanado

haimaṁ vīra varāsanam

varuṇaḥ salila-srāvam

ātapatraṁ śaśi-prabham

SYNONYMS

tasmai-unto him; jahāra-presented; dhana-daḥ-the treasurer of the demigods (Kuvera); haimam-made of gold; vīra-O Vidura; vara-āsanam-royal throne; varuṇaḥ-the demigod Varuṇa; salila-srāvam-dropping particles of water; ātapatram-umbrella; śaśi-prabham-as brilliant as the moon.

The great sage continued: My dear Vidura, Kuvera presented the great King Pṛthu with a golden throne. The demigod Varuṇa presented him with an umbrella that constantly sprayed fine particles of water and was as brilliant as the moon.

TEXT 15

vāyuś ca vāla-vyajane

dharmaḥ kīrtimayīṁ srajam

indraḥ kirīṭam utkṛṣṭaṁ

daṇḍaṁ saṁyamanaṁ yamaḥ

SYNONYMS

vāyuḥ-the demigod of air; ca-also; vāla-vyajane-two cāmaras made of hair; dharmaḥ-the King of religion; kīrti-mayīm-expanding one's name and fame; srajam-garland; indraḥ-the King of heaven; kirīṭam-helmet; utkṛṣṭam-very valuable; daṇḍam-scepter; saṁyamanam-for ruling the world; yamaḥ-the superintendent of death.

The demigod of air, Vāyu, presented King Pṛthu with two whisks [cāmaras] of hair; the King of religion, Dharma, presented him with a flower garland which would expand his fame; the King of heaven, Indra, presented him with a valuable helmet; and the superintendent of death, Yamarāja, presented him with a scepter with which to rule the world.

TEXT 16

brahmā brahmamayaṁ varma

bhāratī hāram uttamam

hariḥ sudarśanaṁ cakraṁ

tat-patny avyāhatāṁ śriyam

SYNONYMS

brahmā-Lord Brahmā; brahma-mayam-made of spiritual knowledge; varma-armor; bhāratī-the goddess of learning; hāram-necklace; uttamam-transcendental; hariḥ-the Supreme Personality of Godhead; sudarśanam cakram-Sudarśana disc; tat-patnī-His wife (Lakṣmī); avyāhatām-imperishable; śriyam-beauty and opulence.

Lord Brahmā presented King Pṛthu with a protective garment made of spiritual knowledge. Bhāratī [Sarasvatī], the wife of Brahmā, gave him a transcendental necklace. Lord Viṣṇu presented him with a Sudarśana disc, and Lord Viṣṇu's wife, the goddess of fortune, gave him imperishable opulences.

All the demigods presented various gifts to King Pṛthu. Hari, an incarnation of the Supreme Personality of Godhead known as Upendra in the heavenly planet, presented the King with a Sudarśana disc. It should be understood that this Sudarśana disc is not exactly the same type of Sudarśana disc used by the Personality of Godhead, Kṛṣṇa, or Viṣṇu. Since Mahārāja Pṛthu was a partial representation of the Supreme Personality of Godhead's power, the Sudarśana disc given to him represented the partial power of the original Sudarśana disc.

TEXT 17

daśa-candram asiṁ rudraḥ

śata-candraṁ tathāmbikā

somo 'mṛtamayān aśvāṁs

tvaṣṭā rūpāśrayaṁ ratham

SYNONYMS

daśa-candram-decorated with ten moons; asim-sword; rudraḥ-Lord Śiva; śata-candram-decorated with one hundred moons; tathā-in that manner; ambikā-the goddess Durgā; somaḥ-the moon-demigod; amṛta-mayān-made of nectar; aśvān-horses; tvaṣṭā-the demigod Viśvakarmā; rūpa-āśrayam-very beautiful; ratham-a chariot.

Lord Śiva presented him with a sword within a sheath marked with ten moons, and his wife, the goddess Durgā, presented him with a shield marked with one hundred moons. The moon-demigod presented him with horses made of nectar, and the demigod Viśvakarmā presented him with a very beautiful chariot.

TEXT 18

agnir āja-gavaṁ cāpaṁ

sūryo raśmimayān iṣūn

bhūḥ pāduke yogamayyau

dyauḥ puṣpāvalim anvaham

SYNONYMS

agniḥ-the demigod of fire; āja-gavam-made of the horns of goats and cows; cāpam-a bow; sūryaḥ-the sun-god; raśmi-mayān-brilliant as sunshine; iṣūn-arrows; bhūḥ-Bhūmi, the predominating goddess of the earth; pāduke-two slippers; yoga-mayyau-full of mystic power; dyauḥ-the demigods in outer space; puṣpa-of flowers; āvalim-presentation; anu-aham-day after day.

The demigod of fire, Agni, presented him with a bow made of the horns of goats and cows. The sun-god presented him with arrows as brilliant as sunshine. The predominating deity of Bhūrloka presented him with slippers full of mystic power. The demigods from outer space brought him presentations of flowers again and again.

This verse describes that the King's slippers were invested with mystic powers (pāduke yogamayyau). Thus as soon as the King placed his feet in the slippers they would immediately carry him wherever he desired. Mystic yogīs can transfer themselves from one place to another whenever they desire. A similar power was invested in the slippers of King Pṛthu.

TEXT 19

nāṭyaṁ sugītaṁ vāditram

antardhānaṁ ca khecarāḥ

ṛṣayaś cāśiṣaḥ satyāḥ

samudraḥ śaṅkham ātmajam

SYNONYMS

nāṭyam-the art of drama; su-gītam-the art of singing sweet songs; vāditram-the art of playing musical instruments; antardhānam-the art of disappearing; ca-also; khe-carāḥ-demigods traveling in outer space; ṛṣayaḥ-the great sages; ca-also; āśiṣaḥ-blessings; satyāḥ-infallible; samudraḥ-the demigod of the ocean; śaṅkham-conchshell; ātma-jam-produced from himself.

The demigods who always travel in outer space gave King Pṛthu the arts to perform dramas, sing songs, play musical instruments and disappear at his will. The great sages also offered him infallible blessings. The ocean offered him a conchshell produced from the ocean.

TEXT 20

sindhavaḥ parvatā nadyo

ratha-vīthīr mahātmanaḥ

sūto 'tha māgadho vandī

taṁ stotum upatasthire

SYNONYMS

sindhavaḥ-the seas; parvatāḥ-the mountains; nadyaḥ-the rivers; ratha-vīthīḥ-the paths for the chariot to pass; mahā-ātmanaḥ-of the great soul; sūtaḥ-a professional who offers praises; atha-then; māgadhaḥ-a professional bard; vandī-a professional who offers prayers; tam-him; stotum-to praise; upatasthire-presented themselves.

The seas, mountains and rivers gave him room to drive his chariot without impediments, and a sūta, a māgadha and a vandī offered prayers and praises. They all presented themselves before him to perform their respective duties.

TEXT 21

stāvakāṁs tān abhipretya

pṛthur vainyaḥ pratāpavān

megha-nirhrādayā vācā

prahasann idam abravīt

SYNONYMS

stāvakān-engaged in offering prayers; tān-those persons; abhipretya-seeing, understanding; pṛthuḥ-King Pṛthu; vainyaḥ-son of Vena; pratāpa-vān-greatly powerful; megha-nirhrādayā-as grave as the thundering of clouds; vācā-with a voice; prahasan-smiling; idam-this; abravīt-he spoke.

Thus when the greatly powerful King Pṛthu, the son of Vena, saw the professionals before him, to congratulate them he smiled, and with the gravity of the vibrating sounds of clouds he spoke as follows.

TEXT 22

pṛthur uvāca

bhoḥ sūta he māgadha saumya vandiḹ

loke 'dhunāspaṣṭa-guṇasya me syāt

kim āśrayo me stava eṣa yojyatāṁ

mā mayy abhūvan vitathā giro vaḥ

SYNONYMS

pṛthuḥ uvāca-King Pṛthu said; bhoḥ sūta-O sūta; he māgadha-O māgadha; saumya-gentle; vandin-O devotee offering prayers; loke-in this world; adhunā-just now; aspaṣṭa-not distinct; guṇasya-whose qualities; me-of me; syāt-there may be; kim-why; āśrayaḥ-shelter; me-of me; stavaḥ-praise; eṣaḥ-this; yojyatām-may be applied; mā-never; mayi-unto me; abhūvan-were; vitathāḥ-in vain; giraḥ-words; vaḥ-your.

King Pṛthu said: O gentle sūta, māgadha and other devotee offering prayers, the qualities of which you have spoken are not distinct in me. Why then should you praise me for all these qualities when I do not shelter these features? I do not wish for these words meant for me to go in vain, but it is better that they be offered to someone else.

The prayers and praises by the sūta, māgadha and vandī all explained the godly qualities of Mahārāja Pṛthu, for he was a śaktyāveśa incarnation of the Supreme Personality of Godhead. Because the qualities were not yet manifest, however, King Pṛthu very humbly asked why the devotees should praise him with such exalted words. He did not want anyone to offer him prayers or glorify him unless he possessed the real qualities of which they spoke. The offering of prayers was certainly appropriate, for he was an incarnation of Godhead, but he warned that one should not be accepted as an incarnation of the Personality of Godhead without having the godly qualities. At the present moment there are many so-called incarnations of the Personality of Godhead, but these are merely fools and rascals whom people accept as incarnations of God although they have no godly qualities. King Pṛthu desired that his real characteristics in the future might justify such words of praise. Although there was no fault in the prayers offered, Pṛthu Mahārāja indicated that such prayers should not be offered to an unfit person who pretends to be an incarnation of the Supreme Personality of Godhead.

TEXT 23

tasmāt parokṣe 'smad-upaśrutāny alaṁ

kariṣyatha stotram apīcya-vācaḥ

saty uttamaśloka-guṇānuvāde

jugupsitaṁ na stavayanti sabhyāḥ

SYNONYMS

tasmāt-therefore; parokṣe-in some future time; asmat-my; upaśrutāni-about the qualities spoken of; alam-sufficiently; kariṣyatha-you will be able to offer; stotram-prayers; apīcya-vācaḥ-O gentle reciters; sati-being the proper engagement; uttama-śloka-of the Supreme Personality of Godhead; guṇa-of the qualities; anuvāde-discussion; jugupsitam-to an abominable person; na-never; stavayanti-offer prayers; sabhyāḥ-persons who are gentle.

O gentle reciters, offer such prayers in due course of time, when the qualities of which you have spoken actually manifest themselves in me. The gentle who offer prayers to the Supreme Personality of Godhead do not attribute such qualities to a human being, who does not actually have them.

Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God, following in the footsteps of Rāvaṇa and Hiraṇyakaśipu. Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult.

TEXT 24

mahad-guṇān ātmani kartum īśaḥ

kaḥ stāvakaiḥ stāvayate 'sato 'pi

te 'syābhaviṣyann iti vipralabdho

janāvahāsaṁ kumatir na veda

SYNONYMS

mahat-exalted; guṇān-the qualities; ātmani-in himself; kartum-to manifest; īśaḥ-competent; kaḥ-who; stāvakaiḥ-by followers; stāvayate-causes to be praised; asataḥ-not existing; api-although; te-they; asya-of him; abhaviṣyan-might have been; iti-thus; vipralabdhaḥ-cheated; jana-of people; avahāsam-insult; kumatiḥ-a fool; na-does not; veda-know.

How could an intelligent man competent enough to possess such exalted qualities allow his followers to praise him if he did not actually have them? Praising a man by saying that if he were educated he might have become a great scholar or great personality is nothing but a process of cheating. A foolish person who agrees to accept such praise does not know that such words simply insult him.

Pṛthu Mahārāja was an incarnation of the Supreme Personality of Godhead, as Lord Brahmā and other demigods had already testified when they had presented the King with many heavenly gifts. Because he had just been coronated, however, he could not manifest his godly qualities in action. Therefore he was not willing to accept the praise of the devotees. So-called incarnations of Godhead should therefore take lessons from the behavior of King Pṛthu. Demons without godly qualities should not accept false praise from their followers.

TEXT 25

prabhavo hy ātmanaḥ stotraṁ

jugupsanty api viśrutāḥ

hrīmantaḥ paramodārāḥ

pauruṣaṁ vā vigarhitam

SYNONYMS

prabhavaḥ-very powerful persons; hi-certainly; ātmanaḥ-of themselves; stotram-praise; jugupsanti-do not like; api-although; viśrutāḥ-very famous; hrī-mantaḥ-modest; parama-udārāḥ-very magnanimous persons; pauruṣam-powerful actions; vā-also; vigarhitam-abominable.

As a person with a sense of honor and magnanimity does not like to hear about his abominable actions, a person who is very famous and powerful does not like to hear himself praised.

TEXT 26

vayaṁ tv aviditā loke

sūtādyāpi varīmabhiḥ

karmabhiḥ katham ātmānaṁ

gāpayiṣyāma bālavat

SYNONYMS

vayam-we; tu-then; aviditāḥ-not famous; loke-in the world; sūta-ādya-O persons headed by the sūta; api-just now; varīmabhiḥ-great, praiseworthy; karmabhiḥ-by actions; katham-how; ātmānam-unto myself; gāpayiṣyāma-I shall engage you in offering; bālavat-like children.

King Pṛthu continued: My dear devotees, headed by the sūta, just now I am not very famous for my personal activities because I have not done anything praiseworthy you could glorify. Therefore how could I engage you in praising my activities exactly like children?

Thus end the Bhaktivedanta purports of the Fourth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Pṛthu's Appearance and Coronation."

Chapter Sixteen

Praise of King Pṛthu by the Professional Reciters

TEXT 1

maitreya uvāca

iti bruvāṇaṁ nṛpatiṁ

gāyakā muni-coditāḥ

tuṣṭuvus tuṣṭa-manasas

tad-vāg-amṛta-sevayā

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; iti-thus; bruvāṇam-speaking; nṛpatim-the King; gāyakāḥ-the reciters; muni-by the sages; coditāḥ-having been instructed; tuṣṭuvuḥ-praised, satisfied; tuṣṭa-being pleased; manasaḥ-their minds; tat-his; vāk-words; amṛta-nectarean; sevayā-by hearing.

The great sage Maitreya continued: While King Pṛthu thus spoke, the humility of his nectarean speeches pleased the reciters very much. Then again they continued to praise the King highly with exalted prayers, as they had been instructed by the great sages.

Here the word muni-coditāḥ indicates instructions received from great sages and saintly persons. Although Mahārāja Pṛthu was simply enthroned on the royal seat and was not at that time exhibiting his godly powers, the reciters like the sūta, the māgadha and the vandī understood that King Pṛthu was an incarnation of God. They could understand this by the instructions given by the great sages and learned brāhmaṇas. We have to understand the incarnations of God by the instructions of authorized persons. We cannot manufacture a God by our own concoctions. As stated by Narottama dāsa Ṭhākura, sādhu-śāstra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sādhus, or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorized scriptures. Ordinary people have to follow the instructions of sādhu, śāstra and guru. Those statements made in the śāstras and those made by the bona fide sādhu or guru cannot differ from one another.

Reciters like the sūta and the māgadha were confidentially aware that King Pṛthu was an incarnation of the Personality of Godhead. Although the King denied such praise because he was not at that time exhibiting his godly qualities, the reciters did not stop praising him. Rather, they were very pleased with the King, who, although actually an incarnation of God, was so humble and delightful in his dealings with devotees. In this connection we may note that previously (4.15.21) it was mentioned that King Pṛthu was smiling and was in a pleasant mood while speaking to the reciters. Thus we have to learn from the Lord or His incarnation how to become gentle and humble. The King's behavior was very pleasing to the reciters, and consequently the reciters continued their praise and even foretold the King's future activities, as they had been instructed by the sādhus and sages.

TEXT 2

nālaṁ vayaṁ te mahimānuvarṇane

yo deva-varyo 'vatatāra māyayā

venāṅga-jātasya ca pauruṣāṇi te

vācas-patīnām api babhramur dhiyaḥ

SYNONYMS

na alam-not able; vayam-we; te-your; mahima-glories; anuvarṇane-in describing; yaḥ-you who; deva-the Personality of Godhead; varyaḥ-foremost; avatatāra-descended; māyayā-by His internal potencies or causeless mercy; vena-aṅga-from the body of King Vena; jātasya-who have appeared; ca-and; pauruṣāṇi-glorious activities; te-of you; vācaḥ-patīnām-of great orators; api-although; babhramuḥ-became bewildered; dhiyaḥ-the minds.

The reciters continued: Dear King, you are a direct incarnation of the Supreme Personality of Godhead, Lord Viṣṇu, and by His causeless mercy you have descended on this earth. Therefore it is not possible for us to actually glorify your exalted activities. Although you have appeared through the body of King Vena, even great orators and speakers like Lord Brahmā and other demigods cannot exactly describe the glorious activities of Your Lordship.

In this verse the word māyayā means "by your causeless mercy." The Māyāvādī philosophers explain the word māyā as meaning "illusion" or "falseness." However, there is another meaning of māyā-that is, "causeless mercy." There are two kinds of māyā-yogamāyā and mahāmāyā. Mahāmāyā is an expansion of yogamāyā, and both these māyās are different expressions of the Lord's internal potencies. As stated in Bhagavad-gītā, the Lord appears through His internal potencies (ātma-māyayā). We should therefore reject the Māyāvāda explanation that the Lord appears in a body given by the external potency, the material energy. The Lord and His incarnation are fully independent and can appear anywhere and everywhere by virtue of the internal potency. Although born out of the so-called dead body of King Vena, King Pṛthu was still an incarnation of the Supreme Personality of Godhead by the Lord's internal potency. The Lord can appear in any family. Sometimes He appears as a fish incarnation (matsya-avatāra) or a boar incarnation (varāha-avatāra). Thus the Lord is completely free and independent to appear anywhere and everywhere by His internal potency. It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahmā, Lord Śiva and others? It is said that the Lord is śiva-viriñci-nutam-always worshiped by demigods like Lord Śiva and Lord Brahmā. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the sūta and māgadha felt inadequate to speak about King Pṛthu.

By glorifying the Lord with exalted verses, one becomes purified. Although we are unable to offer prayers to the Lord in an adequate fashion, our duty is to make the attempt in order to purify ourselves. It is not that we should stop our glorification because demigods like Lord Brahmā and Lord Śiva cannot adequately glorify the Lord. Rather, as stated by Prahlāda Mahārāja, everyone should glorify the Lord according to his own ability. If we are serious and sincere devotees, the Lord will give us the intelligence to offer prayers properly.

TEXT 3

athāpy udāra-śravasaḥ pṛthor hareḥ

kalāvatārasya kathāmṛtādṛtāḥ

yathopadeśaṁ munibhiḥ pracoditāḥ

ślāghyāni karmāṇi vayaṁ vitanmahi

SYNONYMS

atha api-nevertheless; udāra-liberal; śravasaḥ-whose fame; pṛthoḥ-of King Pṛthu; hareḥ-of Lord Viṣṇu; kalā-part of a plenary expansion; avatārasya-incarnation; kathā-words; amṛta-nectarean; ādṛtāḥ-attentive to; yathā-according to; upadeśam-instruction; munibhiḥ-by the great sages; pracoditāḥ-being encouraged; ślāghyāni-laudable; karmāṇi-activities; vayam-we; vitanmahi-shall try to spread.

Although we are unable to glorify you adequately, we nonetheless have a transcendental taste for glorifying your activities. We shall try to glorify you according to the instructions received from authoritative sages and scholars. Whatever we speak, however, is always inadequate and very insignificant. Dear King, because you are a direct incarnation of the Supreme Personality of Godhead, all your activities are liberal and ever laudable.

However expert one may be, he can never describe the glories of the Lord adequately. Nonetheless, those engaged in glorifying the activities of the Lord should try to do so as far as possible. Such an attempt will please the Supreme Personality of Godhead. Lord Caitanya has advised all His followers to go everywhere and preach the message of Lord Kṛṣṇa. Since this message is essentially Bhagavad-gītā, the preacher's duty is to study Bhagavad-gītā as it is understood by disciplic succession and explained by great sages and learned devotees. One should speak to the general populace in accordance with one's predecessors-sādhu, guru and śāstras. This simple process is the easiest method by which one can glorify the Lord. Devotional service, however, is the real method, for by devotional service one can satisfy the Supreme Personality of Godhead with just a few words. Without devotional service, volumes of books cannot satisfy the Lord. Even though preachers of the Kṛṣṇa consciousness movement may be unable to describe the glories of the Lord, they can nonetheless go everywhere and request people to chant Hare Kṛṣṇa.

TEXT 4

eṣa dharma-bhṛtāṁ śreṣṭho

lokaṁ dharme 'nuvartayan

goptā ca dharma-setūnāṁ

śāstā tat-paripanthinām

SYNONYMS

eṣaḥ-this King Pṛthu; dharma-bhṛtām-of persons executing religious activities; śreṣṭhaḥ-the best; lokam-the whole world; dharme-in religious activities; anuvartayan-engaging them properly; goptā-the protector; ca-also; dharma-setūnām-of the principles of religion; śāstā-the chastiser; tat-paripanthinām-of those who are against religious principles.

This King, Mahārāja Pṛthu, is the best amongst those who are following religious principles. As such, he will engage everyone in the pursuit of religious principles and give those principles all protection. He will also be a great chastiser to the irreligious and atheistic.

The duty of the king or the head of the government is described very nicely in this verse. It is the duty of the governmental head to see that people strictly follow a religious life. A king should also be strict in chastising the atheists. In other words, an atheistic or godless government should never be supported by a king or governmental chief. That is the test of good government. In the name of secular government, the king or governmental head remains neutral and allows people to engage in all sorts of irreligious activities. In such a state, people cannot be happy, despite all economic development. However, in this age of Kali there are no pious kings. Instead, rogues and thieves are elected to head the government. But how can the people be happy without religion and God consciousness? The rogues exact taxes from the citizens for their own sense enjoyment, and in the future the people will be so much harassed that according to Śrīmad-Bhāgavatam they will flee from their homes and country and take shelter in the forest. However, in Kali-yuga, democratic government can be captured by Kṛṣṇa conscious people. If this can be done, the general populace can be made very happy.

TEXT 5

eṣa vai loka-pālānāṁ

bibharty ekas tanau tanūḥ

kāle kāle yathā-bhāgaṁ

lokayor ubhayor hitam

SYNONYMS

eṣaḥ-this King; vai-certainly; loka-pālānām-of all the demigods; bibharti-bears; ekaḥ-alone; tanau-in his body; tanūḥ-the bodies; kāle kāle-in due course of time; yathā-according to; bhāgam-proper share; lokayoḥ-of planetary systems; ubhayoḥ-both; hitam-welfare.

This King alone, in his own body, will be able in due course of time to maintain all living entities and keep them in a pleasant condition by manifesting himself as different demigods to perform various departmental activities. Thus he will maintain the upper planetary system by inducing the populace to perform Vedic sacrifices. In due course of time he will also maintain this earthly planet by discharging proper rainfall.

The demigods in charge of the various departmental activities that maintain this world are but assistants to the Supreme Personality of Godhead. When an incarnation of Godhead descends on this planet, demigods like the sun-god, the moon-god or the King of heaven, Indra, all join Him. Consequently the incarnation of Godhead is able to act for the departmental demigods to keep the planetary systems in order. The protection of the earthly planet is dependent on proper rainfall, and as stated in Bhagavad-gītā and other scriptures, sacrifices are performed to please those demigods who are in charge of rainfall.

annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ

"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties." (Bg. 3.14)

Thus the proper execution of yajña, sacrifice, is required. As indicated herein, King Pṛthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature's causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the śāstras advise:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

Thus in order to counteract this unfortunate situation in government, the general populace is advised to chant the mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 6

vasu kāla upādatte

kāle cāyaṁ vimuñcati

samaḥ sarveṣu bhūteṣu

pratapan sūryavad vibhuḥ

SYNONYMS

vasu-riches; kāle-in due course of time; upādatte-exacts; kāle-in due course of time; ca-also; ayam-this King Pṛthu; vimuñcati-returns; samaḥ-equal; sarveṣu-to all; bhūteṣu-living entities; pratapan-shining; sūrya-vat-like the sun-god; vibhuḥ-powerful.

This King Pṛthu will be as powerful as the sun-god, and just as the sun-god equally distributes his sunshine to everyone, King Pṛthu will distribute his mercy equally. Similarly, just as the sun-god evaporates water for eight months and, during the rainy season, returns it profusely, this King will also exact taxes from the citizens and return these monies in times of need.

The process of tax exaction is very nicely explained in this verse. Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators.

The example of the sun in this verse is very appropriate. The sun is many millions of miles away from the earth, and although the sun does not actually touch the earth, it manages to distribute land all over the planet by exacting water from the oceans and seas, and it also manages to make that land fertile by distributing water during the rainy season. As an ideal king, King Pṛthu would execute all this business in the village and state as expertly as the sun.

TEXT 7

titikṣaty akramaṁ vainya

upary ākramatām api

bhūtānāṁ karuṇaḥ śaśvad

ārtānāṁ kṣiti-vṛttimān

SYNONYMS

titikṣati-tolerates; akramam-offense; vainyaḥ-the son of King Vena; upari-on his head; ākramatām-of those who are trampling; api-also; bhūtānām-to all living entities; karuṇaḥ-very kindhearted; śaśvat-always; ārtānām-to the aggrieved; kṣiti-vṛtti-mān-accepting the profession of the earth.

This King Pṛthu will be very, very kind to all citizens. Even though a poor person may trample over the King's head by violating the rules and regulations, the King, out of his causeless mercy, will be forgetful and forgiving. As a protector of the world, he will be as tolerant as the earth itself.

King Pṛthu is herein compared to the earthly planet as far as his tolerance is concerned. Although the earth is always trampled upon by men and animals, it still gives food to them by producing grains, fruits and vegetables. As an ideal king, Mahārāja Pṛthu is compared to the earthly planet, for even though some citizens might violate the rules and regulations of the state, he would still be tolerant and maintain them with fruits and grains. In other words, it is the duty of the king to look after the comforts of the citizens, even at the cost of his own personal convenience. This is not the case, however, in Kali-yuga, for in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted from the citizens. Such unfair taxation makes the people dishonest, and the people try to hide their income in so many ways. Eventually the state will not be able to collect taxes and consequently will not be able to meet its huge military and administrative expenses. Everything will collapse, and there will be chaos and disturbance all over the state.

TEXT 8

deve 'varṣaty asau devo

naradeva-vapur hariḥ

kṛcchra-prāṇāḥ prajā hy eṣa

rakṣiṣyaty añjasendravat

SYNONYMS

deve-when the demigod (Indra); avarṣati-does not supply rains; asau-that; devaḥ-Mahārāja Pṛthu; nara-deva-of the king; vapuḥ-having the body; hariḥ-the Supreme Personality of Godhead; kṛcchra-prāṇāḥ-suffering living entities; prajāḥ-the citizens; hi-certainly; eṣaḥ-this; rakṣiṣyati-will protect; añjasā-very easily; indra-vat-like King Indra.

When there is no rainfall and the citizens are in great danger due to the scarcity of water, this royal Personality of Godhead will be able to supply rains exactly like the heavenly King Indra. Thus he will very easily be able to protect the citizens from drought.

King Pṛthu is very appropriately compared to the sun and the demigod Indra. King Indra of the heavenly planets is in charge of distributing water over the earth and other planetary systems. It is indicated that King Pṛthu would arrange for the distribution of rainfall personally if Indra failed to discharge his duty properly. Sometimes the King of heaven, Indra, would become angry at the inhabitants of the earth if they did not offer sacrifices to appease him. King Pṛthu, however, being an incarnation of the Supreme Personality of Godhead, did not depend on the mercy of the heavenly King. It is foretold herein that if there would be a scarcity of rain, King Pṛthu would manage to counteract the deficiency by virtue of his godly powers. Such powers were also exhibited by Lord Kṛṣṇa when He was present in Vṛndāvana. Indeed, when Indra poured incessant water on Vṛndāvana for seven days, the inhabitants were protected by Kṛṣṇa, who raised Govardhana Hill over their heads as a great umbrella. Thus Lord Kṛṣṇa is also known as Govardhana-dhārī.

TEXT 9

āpyāyayaty asau lokaṁ

vadanāmṛta-mūrtinā

sānurāgāvalokena

viśada-smita-cāruṇā

SYNONYMS

āpyāyayati-enhances; asau-he; lokam-the whole world; vadana-by his face; amṛta-mūrtinā-moonlike; sa-anurāga-affectionate; avalokena-with glances; viśada-bright; smita-smiling; cāruṇā-beautiful.

This King, Pṛthu Mahārāja, by virtue of his affectionate glances and beautiful moonlike face, which is always smiling with great affection for the citizens, will enhance everyone's peaceful life.

TEXT 10

avyakta-vartmaiṣa nigūḍha-kāryo

gambhīra-vedhā upagupta-vittaḥ

ananta-māhātmya-guṇaika-dhāmā

pṛthuḥ pracetā iva saṁvṛtātmā

SYNONYMS

avyakta-unmanifested; vartmā-his policies; eṣaḥ-this King; nigūḍha-confidential; kāryaḥ-his activities; gambhīra-grave, secret; vedhāḥ-his accomplishing; upagupta-secretly kept; vittaḥ-his treasury; ananta-unlimited; māhātmya-of glories; guṇa-of good qualities; eka-dhāmā-the only reservoir; pṛthuḥ-King Pṛthu; pracetāḥ-Varuṇa, the King of the seas; iva-like; saṁvṛta-covered; ātmā-self.

The reciters continued: No one will be able to understand the policies the King will follow. His activities will also be very confidential, and it will not be possible for anyone to know how he will make every activity successful. His treasury will always remain unknown to everyone. He will be the reservoir of unlimited glories and good qualities, and his position will be maintained and covered just as Varuṇa, the deity of the seas, is covered all around by water.

There is a predominating deity for all the material elements, and Varuṇa, or Pracetā, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuṇa. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Pṛthu was following to make everything successful. Indeed, King Pṛthu's path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.

The word upagupta-vittaḥ is very significant in this verse. It indicates that no one would know the extent of the riches King Pṛthu would confidentially keep. The idea is that not only the king but everyone should keep his hard-earned money confidentially and secretly so that in due course of time the money can be spent for good, practical purposes. In Kali-yuga, however, the king or government has no well-protected treasury, and the only means of circulation is currency notes made of paper. Thus in times of distress the government artificially inflates the currency by simply printing papers, and this artificially raises the price of commodities, and the general condition of the citizens becomes very precarious. Thus keeping one's money very secretly is an old practice, for we find this practice present even during the reign of Mahārāja Pṛthu. Just as the king has the right to keep his treasury confidential and secret, the people should also keep their individual earnings a secret. There is no fault in such dealings. The main point is that everyone should be trained in the system of varṇāśrama-dharma so that the money is spent only for good causes and nothing else.

TEXT 11

durāsado durviṣaha

āsanno 'pi vidūravat

naivābhibhavituṁ śakyo

venāraṇy-utthito 'nalaḥ

SYNONYMS

durāsadaḥ-unapproachable; durviṣahaḥ-unbearable; āsannaḥ-being approached; api-although; vidūra-vat-as if far away; na-never; eva-certainly; abhibhavitum-to be overcome; śakyaḥ-able; vena-King Vena; araṇi-the wood that produces fire; utthitaḥ-being born of; analaḥ-fire.

King Pṛthu was born of the dead body of King Vena as fire is produced from araṇi wood. Thus King Pṛthu will always remain just like fire, and his enemies will not be able to approach him. Indeed, he will be unbearable to his enemies, for although staying very near him, they will never be able to approach him but will have to remain as if far away. No one will be able to overcome the strength of King Pṛthu.

Araṇi wood is a kind of fuel used to ignite fire by friction. At the time of performing sacrifices, one can ignite a fire from araṇi wood. Although born of his dead father, King Pṛthu would still remain just like fire. Just as fire is not easily approached, King Pṛthu would be unapproachable by his enemies, even though they would appear to be very near him.

TEXT 12

antar bahiś ca bhūtānāṁ

paśyan karmāṇi cāraṇaiḥ

udāsīna ivādhyakṣo

vāyur ātmeva dehinām

SYNONYMS

antaḥ-internally; bahiḥ-externally; ca-and; bhūtānām-of living entities; paśyan-seeing; karmāṇi-activities; cāraṇaiḥ-by spies; udāsīnaḥ-neutral; iva-like; adhyakṣaḥ-the witness; vāyuḥ-the air of life; ātmā-the living force; iva-like; dehinām-of all the embodied.

King Pṛthu will be able to see all the internal and external activities of every one of his citizens. Still no one will be able to know his system of espionage, and he himself will remain neutral regarding all matters of glorification or vilification paid to him. He will be exactly like air, the life force within the body, which is exhibited internally and externally but is always neutral to all affairs.

TEXT 13

nādaṇḍyaṁ daṇḍayaty eṣa

sutam ātma-dviṣām api

daṇḍayaty ātmajam api

daṇḍyaṁ dharma-pathe sthitaḥ

SYNONYMS

na-not; adaṇḍyam-not punishable; daṇḍayati-punishes; eṣaḥ-this King; sutam-the son; ātma-dviṣām-of his enemies; api-even; daṇḍayati-he punishes; ātma-jam-his own son; api-even; daṇḍyam-punishable; dharma-pathe-on the path of piety; sthitaḥ-being situated.

Since this King will always remain on the path of piety, he will be neutral to both his son and the son of his enemy. If the son of his enemy is not punishable, he will not punish him, but if his own son is punishable, he will immediately punish him.

These are the characteristics of an impartial ruler. It is the duty of a ruler to punish the criminal and give protection to the innocent. King Pṛthu was so neutral that if his own son were punishable, he would not hesitate to punish him. On the other hand, if the son of his enemy were innocent, he would not engage in some intrigue in order to punish him.

TEXT 14

asyāpratihataṁ cakraṁ

pṛthor āmānasācalāt

vartate bhagavān arko

yāvat tapati go-gaṇaiḥ

SYNONYMS

asya-of this King; apratihatam-not being impeded; cakram-the circle of influence; pṛthoḥ-of King Pṛthu; ā-mānasa-acalāt-up to Mānasa Mountain; vartate-remains; bhagavān-the most powerful; arkaḥ-sun-god; yāvat-just as; tapati-shines; go-gaṇaiḥ-with rays of light.

Just as the sun-god expands his shining rays up to the Arctic region without impedance, the influence of King Pṛthu will cover all tracts of land up to the Arctic region and will remain undisturbed as long as he lives.

Although the Arctic region is not visible to ordinary persons, the sun shines there without impediment. Just as no one can check the sunshine from spreading all over the universe, no one could check the influence and reign of King Pṛthu, which would remain undisturbed as long as he lived. The conclusion is that the sunshine and the sun-god cannot be separated, nor could King Pṛthu and his ruling strength be separated. His rule over everyone would continue without disturbance. Thus the King could not be separated from his ruling power.

TEXT 15

rañjayiṣyati yal lokam

ayam ātma-viceṣṭitaiḥ

athāmum āhū rājānaṁ

mano-rañjanakaiḥ prajāḥ

SYNONYMS

rañjayiṣyati-will please; yat-because; lokam-the entire world; ayam-this King; ātma-personal; viceṣṭitaiḥ-by activities; atha-therefore; amum-him; āhuḥ-they call; rājānam-the King; manaḥ-rañjanakaiḥ-very pleasing to the mind; prajāḥ-the citizens.

This King will please everyone by his practical activities, and all of his citizens will remain very satisfied. Because of this the citizens will take great satisfaction in accepting him as their ruling king.

TEXT 16

dṛḍha-vrataḥ satya-sandho

brahmaṇyo vṛddha-sevakaḥ

śaraṇyaḥ sarva-bhūtānāṁ

mānado dīna-vatsalaḥ

SYNONYMS

dṛḍha-vrataḥ-firmly determined; satya-sandhaḥ-always situated in truth; brahmaṇyaḥ-a lover of the brahminical culture; vṛddha-sevakaḥ-a servitor of the old men; śaraṇyaḥ-to be taken shelter of; sarva-bhūtānām-of all living entities; māna-daḥ-one who gives respect to all; dīna-vatsalaḥ-very kind to the poor and helpless.

The King will be firmly determined and always situated in truth. He will be a lover of the brahminical culture and will render all service to old men and give shelter to all surrendered souls. Giving respect to all, he will always be merciful to the poor and innocent.

The word vṛddha-sevakaḥ is very significant. Vṛddha means "old men." There are two kinds of old men: one is old by age, and another is old by knowledge. This Sanskrit word indicates that one can be older by the advancement of knowledge. King Pṛthu was very respectful to the brāhmaṇas, and he protected them. He also protected persons advanced in age. Whatever the King would decide to do, no one would be able to stop. That is called dṛḍha-saṅkalpa, or dṛḍha-vrata.

TEXT 17

mātṛ-bhaktiḥ para-strīṣu

patnyām ardha ivātmanaḥ

prajāsu pitṛvat snigdhaḥ

kiṅkaro brahma-vādinām

SYNONYMS

mātṛ-bhaktiḥ-as respectful as one is to his mother; para-strīṣu-to other women; patnyām-to his own wife; ardhaḥ-half; iva-like; ātmanaḥ-of his body; prajāsu-unto the citizens; pitṛ-vat-like a father; snigdhaḥ-affectionate; kiṅkaraḥ-servant; brahma-vādinām-of the devotees who preach the glories of the Lord.

The King will respect all women as if they were his own mother, and he will treat his own wife as the other half of his body. He will be just like an affectionate father to his citizens, and he will treat himself as the most obedient servant of the devotees, who always preach the glories of the Lord.

A learned man treats all women except his wife as his mother, looks on others' property as garbage in the street, and treats others as he would treat his own self. These are the symptoms of a learned person as described by Cāṇakya Paṇḍita. This should be the standard for education. Education does not mean having academic degrees only. One should execute what he has learned in his personal life. These learned characteristics were verily manifest in the life of King Pṛthu. Although he was the king, he treated himself as a servant of the Lord's devotees. According to Vedic etiquette, if a devotee came to a king's palace, the king would immediately offer his own seat to him. The word brahma-vādinām is very significant. Brahma-vādī refers to the devotees of the Lord. Brahman, Paramātmā and Bhagavān are different terms for the Supreme Brahman, and the Supreme Brahman is Lord Kṛṣṇa. This is accepted in Bhagavad-gītā (10.12) by Arjuna (paraṁ brahma paraṁ dhāma). Thus the word brahma-vādinām refers to the devotees of the Lord. The state should always serve the devotees of the Lord, and the ideal state should conduct itself according to the instructions of the devotee. Because King Pṛthu followed this principle, he is highly praised.

TEXT 18

dehinām ātmavat-preṣṭhaḥ

suhṛdāṁ nandi-vardhanaḥ

mukta-saṅga-prasaṅgo 'yaṁ

daṇḍa-pāṇir asādhuṣu

SYNONYMS

dehinām-to all living entities having a body; ātma-vat-as himself; preṣṭhaḥ-considering dear; suhṛdām-of his friends; nandi-vardhanaḥ-increasing pleasures; mukta-saṅga-with persons devoid of all material contamination; prasaṅgaḥ-intimately associated; ayam-this King; daṇḍa-pāṇiḥ-a chastising hand; asādhuṣu-to the criminals.

The King will consider all embodied living entities as dear as his own self, and he will always be increasing the pleasures of his friends. He will intimately associate with liberated persons, and he will be a chastising hand to all impious persons.

The word dehinām refers to those who are embodied. The living entities are embodied in different forms, which number 8,400,000 species. All of these were treated by the King in the same way he would treat himself. In this age, however, so-called kings and presidents do not treat all other living entities as their own self. Most of them are meat-eaters, and even though they may not be meat-eaters and may pose themselves to be very religious and pious, they still allow cow slaughter within their state. Such sinful heads of state cannot actually be popular at any time. Another significant word in this verse is mukta-saṅga-prasaṅgaḥ, which indicates that the King was always associating with liberated persons.

TEXT 19

ayaṁ tu sākṣād bhagavāṁs try-adhīśaḥ

kūṭa-stha ātmā kalayāvatīrṇaḥ

yasminn avidyā-racitaṁ nirarthakaṁ

paśyanti nānātvam api pratītam

SYNONYMS

ayam-this King; tu-then; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; tri-adhīśaḥ-the master of the three planetary systems; kūṭa-sthaḥ-without any change; ātmā-the Supersoul; kalayā-by a partial plenary expansion; avatīrṇaḥ-descended; yasmin-in whom; avidyā-racitam-created by nescience; nirarthakam-without meaning; paśyanti-they see; nānātvam-material variegatedness; api-certainly; pratītam-understood.

This King is the master of the three worlds, and he is directly empowered by the Supreme Personality of Godhead. He is without change, and he is an incarnation of the Supreme known as a śaktyāveśa-avatāra. Being a liberated soul and completely learned, he sees all material varieties as meaningless because their basic principle is nescience.

The reciters of these prayers are describing the transcendental qualities of Pṛthu Mahārāja. These qualities are summarized in the words sākṣād bhagavān. This indicates that Mahārāja Pṛthu is directly the Supreme Personality of Godhead and therefore possesses unlimited good qualities. Being an incarnation of the Supreme Personality of Godhead, Mahārāja Pṛthu could not be equaled in his excellent qualities. The Supreme Personality of Godhead is fully equipped with six kinds of opulences, and King Pṛthu was also empowered in such a way that he could display these six opulences of the Supreme Personality of Godhead in full.

The word kūṭa-stha, meaning "without change," is also very significant. There are two kinds of living entities-nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nityānām. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the material varieties as being actually different from one another. In this connection we should remember that the embodiment of the conditioned soul is considered to be like a dress. One may dress in different ways, but a really learned man does not take dresses into consideration. As stated in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]."

Thus a learned man does not look upon the dresses that externally cover the living entity, but sees the pure soul within the varieties of dress and knows very well that the varieties of dress are the creation of nescience (avidyā-racitam). Being a śaktyāveśa-avatāra, empowered by the Supreme Personality of Godhead, Pṛthu Mahārāja did not change his spiritual position, and consequently there was no possibility of his viewing the material world as reality.

TEXT 20

ayaṁ bhuvo maṇḍalam odayādrer

goptaika-vīro naradeva-nāthaḥ

āsthāya jaitraṁ ratham ātta-cāpaḥ

paryasyate dakṣiṇato yathārkaḥ

SYNONYMS

ayam-this King; bhuvaḥ-of the world; maṇḍalam-the globe; ā-udaya-adreḥ-from the mountain where the first appearance of the sun is visible; goptā-will protect; eka-uniquely; vīraḥ-powerful, heroic; nara-deva-of all kings, gods in human society; nāthaḥ-the master; āsthāya-being situated on; jaitram-victorious; ratham-his chariot; ātta-cāpaḥ-holding the bow; paryasyate-he will circumambulate; dakṣiṇataḥ-from the southern side; yathā-like; arkaḥ-the sun.

This King, being uniquely powerful and heroic, will have no competitor. He will travel around the globe on his victorious chariot, holding his invincible bow in his hand and appearing exactly like the sun, which rotates in its own orbit from the south.

In this verse the word yathārkaḥ indicates that the sun is not fixed but is rotating in its orbit, which is set by the Supreme Personality of Godhead. This is confirmed in the Brahma-saṁhitā and also in other parts of Śrīmad-Bhāgavatam. In the Fifth Canto of Śrīmad-Bhāgavatam it is stated that the sun rotates in its own orbit at the rate of sixteen thousand miles per second. Similarly, Brahma-saṁhitā states, yasyājñayā bhramati sambhṛta-kāla-cakraḥ: the sun rotates in its own orbit according to the order of the Supreme Personality of Godhead. The conclusion is that the sun is not fixed in one place. As far as Pṛthu Mahārāja is concerned, it is indicated that his ruling power would extend all over the world. The Himalaya Mountains, from which the sunrise is first seen, are called udayācala or udayādri. It is herein indicated that Pṛthu Mahārāja's reign over the world would cover even the Himalaya Mountains and extend to the borders of all oceans and seas. In other words, his reign would cover the entire planet.

Another significant word in this verse is naradeva. As described in previous verses, the qualified king-be he King Pṛthu or any other king who rules over the state as an ideal king-should be understood to be God in human form. According to Vedic culture, the king is honored as the Supreme Personality of Godhead because he represents Nārāyaṇa, who also gives protection to the citizens. He is therefore nātha, or the proprietor. Even Sanātana Gosvāmī gave respect to the Nawab Hussain Shah as naradeva, although the Nawab was Muhammadan. A king or governmental head must therefore be so competent to rule over the state that the citizens will worship him as God in human form. That is the perfectional stage for the head of any government or state.

TEXT 21

asmai nṛ-pālāḥ kila tatra tatra

baliṁ hariṣyanti saloka-pālāḥ

maṁsyanta eṣāṁ striya ādi-rājaṁ

cakrāyudhaṁ tad-yaśa uddharantyaḥ

SYNONYMS

asmai-unto him; nṛ-pālāḥ-all the kings; kila-certainly; tatra tatra-here and there; balim-presentations; hariṣyanti-will offer; sa-with; loka-pālāḥ-the demigods; maṁsyante-will consider; eṣām-of these kings; striyaḥ-wives; ādi-rājam-the original king; cakra-āyudham-bearing the disc weapon; tat-his; yaśaḥ-reputation; uddharantyaḥ-carrying on.

When the King travels all over the world, other kings, as well as the demigods, will offer him all kinds of presentations. Their queens will also consider him the original king, who carries in His hands the emblems of club and disc, and will sing of his fame, for he will be as reputable as the Supreme Personality of Godhead.

As far as reputation is concerned, King Pṛthu is already known as the incarnation of the Supreme Personality of Godhead. The word ādi-rājam means "the original king." The original king is Nārāyaṇa, or Lord Viṣṇu. People do not know that the original king, or Nārāyaṇa, is actually the protector of all living entities. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Actually the Supreme Personality of Godhead is maintaining all living entities. The king, or naradeva, is His representative. As such, the king's duty is to personally supervise the distribution of wealth for the maintenance of all living entities. If he does so, he will be as reputable as Nārāyaṇa. As mentioned in this verse (tad-yaśaḥ), Pṛthu Mahārāja was actually carrying with him the reputation of the Supreme Personality of Godhead because he was actually reigning over the world in that capacity.

TEXT 22

ayaṁ mahīṁ gāṁ duduhe 'dhirājaḥ

prajāpatir vṛtti-karaḥ prajānām

yo līlayādrīn sva-śarāsa-koṭyā

bhindan samāṁ gām akarod yathendraḥ

SYNONYMS

ayam-this King; mahīm-the earth; gām-in the form of a cow; duduhe-will milk; adhirājaḥ-extraordinary king; prajā-patiḥ-progenitor of mankind; vṛtti-karaḥ-providing living facility; prajānām-of the citizens; yaḥ-one who; līlayā-simply by pastimes; adrīn-mountains and hills; sva-śarāsa-of his bow; koṭyā-by the pointed end; bhindan-breaking; samām-level; gām-the earth; akarot-will make; yathā-as; indraḥ-the King of heaven, Indra.

This King, this protector of the citizens, is an extraordinary king and is equal to the Prajāpati demigods. For the living facility of all citizens, he will milk the earth, which is like a cow. Not only that, but he will level the surface of the earth with the pointed ends of his bow, breaking all the hills exactly as King Indra, the heavenly King, breaks mountains with his powerful thunderbolt.

TEXT 23

visphūrjayann āja-gavaṁ dhanuḥ svayaṁ

yadācarat kṣmām aviṣahyam ājau

tadā nililyur diśi diśy asanto

lāṅgūlam udyamya yathā mṛgendraḥ

SYNONYMS

visphūrjayan-vibrating; āja-gavam-made of the horns of goats and bulls; dhanuḥ-his bow; svayam-personally; yadā-when; acarat-will travel; kṣmām-on the earth; aviṣahyam-irresistible; ājau-in battle; tadā-at that time; nililyuḥ-will hide themselves; diśi diśi-in all directions; asantaḥ-demoniac men; lāṅgūlam-tail; udyamya-keeping high; yathā-as; mṛgendraḥ-the lion.

When the lion travels in the forest with its tail turned upward, all menial animals hide themselves. Similarly, when King Pṛthu will travel over his kingdom and vibrate the string of his bow, which is made of the horns of goats and bulls and is irresistible in battle, all demoniac rogues and thieves will hide themselves in all directions.

It is very appropriate to compare a powerful king like Pṛthu to a lion. In India, kṣatriya kings are still called siṅgh, which means "lion." Unless rogues, thieves and other demoniac people in a state are afraid of the executive head, who rules the kingdom with a strong hand, there cannot be peace or prosperity in the state. Thus it is most regrettable when a woman becomes the executive head instead of a lionlike king. In such a situation the people are considered very unfortunate.

TEXT 24

eṣo 'śvamedhāñ śatam ājahāra

sarasvatī prādurabhāvi yatra

ahārṣīd yasya hayaṁ purandaraḥ

śata-kratuś carame vartamāne

SYNONYMS

eṣaḥ-this King; aśvamedhān-sacrifices known as aśvamedha; śatam-one hundred; ājahāra-will perform; sarasvatī-the river of the name Sarasvatī; prādurabhāvi-became manifest; yatra-where; ahārṣīt-will steal; yasya-whose; hayam-horse; purandaraḥ-the Lord Indra; śata-kratuḥ-who performed one hundred sacrifices; carame-while the last sacrifice; vartamāne-is occurring.

At the source of the River Sarasvatī, this King will perform one hundred sacrifices known as aśvamedha. In the course of the last sacrifice, the heavenly King Indra will steal the sacrificial horse.

TEXT 25

eṣa sva-sadmopavane sametya

sanat-kumāraṁ bhagavantam ekam

ārādhya bhaktyālabhatāmalaṁ taj

jñānaṁ yato brahma paraṁ vidanti

SYNONYMS

eṣaḥ-this King; sva-sadma-of his palace; upavane-in the garden; sametya-meeting; sanat-kumāram-Sanat-kumāra; bhagavantam-the worshipable; ekam-alone; ārādhya-worshiping; bhaktyā-with devotion; alabhata-he will achieve; amalam-without contamination; tat-that; jñānam-transcendental knowledge; yataḥ-by which; brahma-spirit; param-supreme, transcendental; vidanti-they enjoy, they know.

This King Pṛthu will meet Sanat-kumāra, one of the four Kumāras, in the garden of his palace compound. The King will worship him with devotion and will be fortunate to receive instructions by which one can enjoy transcendental bliss.

The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment. Although King Pṛthu was an incarnation of Viṣṇu, he nonetheless taught the people in his kingdom to take instructions from a spiritual master who represents the disciplic succession. Thus one can become fortunate and enjoy a blissful life even within this material world. In this verse the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he enjoys a blissful life.

TEXT 26

tatra tatra giras tās tā

iti viśruta-vikramaḥ

śroṣyaty ātmāśritā gāthāḥ

pṛthuḥ pṛthu-parākramaḥ

SYNONYMS

tatra tatra-here and there; giraḥ-words; tāḥ tāḥ-many, various; iti-thus; viśruta-vikramaḥ-he whose chivalrous activities are widely reputed; śroṣyati-will hear; ātma-āśritāḥ-about himself; gāthāḥ-songs, narrations; pṛthuḥ-King Pṛthu; pṛthu-parākramaḥ-distinctly powerful.

In this way when the chivalrous activities of King Pṛthu come to be known to the people in general, King Pṛthu will always hear about himself and his uniquely powerful activities.

To artificially advertise oneself and thus enjoy a so-called reputation is a kind of conceit. Pṛthu Mahārāja was famous amongst the people because of his chivalrous activities. He did not have to advertise himself artificially. One's factual reputation cannot be covered.

TEXT 27

diśo vijityāpratiruddha-cakraḥ

sva-tejasotpāṭita-loka-śalyaḥ

surāsurendrair upagīyamāna-

mahānubhāvo bhavitā patir bhuvaḥ

SYNONYMS

diśaḥ-all directions; vijitya-conquering; apratiruddha-without check; cakraḥ-his influence or power; sva-tejasā-by his own prowess; utpāṭita-uprooted; loka-śalyaḥ-the miseries of the citizens; sura-of demigods; asura-of demons; indraiḥ-by the chiefs; upagīyamāna-being glorified; mahā-anubhāvaḥ-the great soul; bhavitā-he will become; patiḥ-the lord; bhuvaḥ-of the world.

No one will be able to disobey the orders of Pṛthu Mahārāja. After conquering the world, he will completely eradicate the threefold miseries of the citizens. Then he will be recognized all over the world. At that time both the suras and the asuras will undoubtedly glorify his magnanimous activities.

At the time of Mahārāja Pṛthu, the world was ruled by one emperor, although there were many subordinate states. Just as there are many united states in various parts of the world, in olden days the entire world was ruled through many states, but there was a supreme emperor who ruled over all subsidiary states. As soon as there were some discrepancies in the maintenance of the varṇāśrama system, the emperor would immediately take charge of the small states.

The word utpāṭita-loka-śalyaḥ indicates that Mahārāja Pṛthu completely uprooted all the miseries of his citizens. The word śalya means "piercing thorns." There are many kinds of miserable thorns that pierce the citizens of a state, but all competent rulers, even up to the reign of Mahārāja Yudhiṣṭhira, uprooted all the miserable conditions of the citizens. It is stated that during the reign of Mahārāja Yudhiṣṭhira there did not even exist severe cold or scorching heat, nor did the citizens suffer from any kind of mental anxiety. This is the standard of good government. Such a peaceful and prosperous government, devoid of anxiety, was established by Pṛthu Mahārāja. Thus the inhabitants of both saintly and demoniac planets were all engaged in glorifying the activities of Mahārāja Pṛthu. Persons or nations anxious to spread their influence all over the world should consider this point. If one is able to eradicate completely the threefold miseries of the citizens, he should aspire to rule the world. One should not aspire to rule for any political or diplomatic consideration.

Thus end the Bhaktivedanta purports of the Fourth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Praise of King Pṛthu by the Professional Reciters."

Chapter Seventeen

Mahārāja Pṛthu Becomes Angry at the Earth

TEXT 1

maitreya uvāca

evaṁ sa bhagavān vainyaḥ

khyāpito guṇa-karmabhiḥ

chandayām āsa tān kāmaiḥ

pratipūjyābhinandya ca

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; evam-thus; saḥ-he; bhagavān-the Personality of Godhead; vainyaḥ-in the form of the son of King Vena; khyāpitaḥ-being glorified; guṇa-karmabhiḥ-by qualities and factual activities; chandayām āsa-pacified; tān-those reciters; kāmaiḥ-by various presentations; pratipūjya-offering all respects; abhinandya-offering prayers; ca-also.

The great sage Maitreya continued: In this way the reciters who were glorifying Mahārāja Pṛthu readily described his qualities and chivalrous activities. At the end, Mahārāja Pṛthu offered them various presentations with all due respect and worshiped them adequately.

TEXT 2

brāhmaṇa-pramukhān varṇān

bhṛtyāmātya-purodhasaḥ

paurāñ jāna-padān śreṇīḥ

prakṛtīḥ samapūjayat

SYNONYMS

brāhmaṇa-pramukhān-unto the leaders of the brāhmaṇa community; varṇān-to the other castes; bhṛtya-servants; amātya-ministers; purodhasaḥ-to the priests; paurān-to the citizens; jāna-padān-to his countrymen; śreṇīḥ-to different communities; prakṛtīḥ-to the admirers; samapūjayat-he gave proper respects.

King Pṛthu thus satisfied and offered all respect to all the leaders of the brāhmaṇas and other castes, to his servants, to his ministers and to the priests, citizens, general countrymen, people from other communities, admirers and others, and thus they all became happy.

TEXT 3

vidura uvāca

kasmād dadhāra go-rūpaṁ

dharitrī bahu-rūpiṇī

yāṁ dudoha pṛthus tatra

ko vatso dohanaṁ ca kim

SYNONYMS

viduraḥ uvāca-Vidura inquired; kasmāt-why; dadhāra-took; go-rūpam-the shape of a cow; dharitrī-the earth; bahu-rūpiṇī-who has many other forms; yām-whom; dudoha-milked; pṛthuḥ-King Pṛthu; tatra-there; kaḥ-who; vatsaḥ-the calf; dohanam-the milking pot; ca-also; kim-what.

Vidura inquired from the great sage Maitreya: My dear brāhmaṇa, since mother earth can appear in different shapes, why did she take the shape of a cow? And when King Pṛthu milked her, who became the calf, and what was the milking pot?

TEXT 4

prakṛtyā viṣamā devī

kṛtā tena samā katham

tasya medhyaṁ hayaṁ devaḥ

kasya hetor apāharat

SYNONYMS

prakṛtyā-by nature; viṣamā-not level; devī-the earth; kṛtā-was made; tena-by him; samā-level; katham-how; tasya-his; medhyam-meant for offering in the sacrifice; hayam-horse; devaḥ-the demigod Indra; kasya-for what; hetoḥ-reason; apāharat-stole.

The surface of the earth is by nature low in some places and high in others. How did King Pṛthu level the surface of the earth, and why did the King of heaven, Indra, steal the horse meant for the sacrifice ?

TEXT 5

sanat-kumārād bhagavato

brahman brahma-vid-uttamāt

labdhvā jñānaṁ sa-vijñānaṁ

rājarṣiḥ kāṁ gatiṁ gataḥ

SYNONYMS

sanat-kumārāt-from Sanat-kumāra; bhagavataḥ-the most powerful; brahman-my dear brāhmaṇa; brahma-vit-uttamāt-well versed in the Vedic knowledge; labdhvā-after achieving; jñānam-knowledge; sa-vijñānam-for practical application; rāja-ṛṣiḥ-the great saintly King; kām-which; gatim-destination; gataḥ-achieved.

The great saintly King, Mahārāja Pṛthu, received knowledge from Sanat-kumāra, who was the greatest Vedic scholar. After receiving knowledge to be applied practically in his life, how did the saintly King attain his desired destination?

There are four Vaiṣṇava sampradāyas (systems) of disciplic succession. One sampradāya comes from Lord Brahmā, one from the goddess of fortune, one from the Kumāras, headed by Sanat-kumāra, and one from Lord Śiva. These four systems of disciplic succession are still going on. As King Pṛthu has illustrated, one who is serious about receiving transcendental Vedic knowledge must accept a guru, or spiritual master, in one of these four disciplic successions. It is said that unless one accepts a mantra from one of these sampradāyas, the so-called mantra will not act in Kali-yuga. Many sampradāyas have sprung up without authority, and they are misleading the people by giving unauthorized mantras. The rascals of these so-called sampradāyas do not observe the Vedic rules and regulations. Although they are addicted to all kinds of sinful activities, they still offer the people mantras and thus mislead them. Intelligent persons, however, know that such mantras will never be successful, and as such they never patronize such upstart spiritual groups. People should be very careful of these nonsensical sampradāyas. To get some facility for sense gratification, unfortunate people in this age receive mantras from these so-called sampradāyas. Pṛthu Mahārāja, however, showed by his example that one should receive knowledge from a bona fide sampradāya. Therefore Mahārāja Pṛthu accepted Sanat-kumāra as his spiritual master.

TEXTS 6–7

yac cānyad api kṛṣṇasya

bhavān bhagavataḥ prabhoḥ

śravaḥ suśravasaḥ puṇyaṁ

pūrva-deha-kathāśrayam

bhaktāya me 'nuraktāya

tava cādhokṣajasya ca

vaktum arhasi yo 'duhyad

vainya-rūpeṇa gām imām

SYNONYMS

yat-which; ca-and; anyat-other; api-certainly; kṛṣṇasya-of Kṛṣṇa; bhavān-your good self; bhagavataḥ-of the Supreme Personality of Godhead; prabhoḥ-powerful; śravaḥ-glorious activities; su-śravasaḥ-who is very pleasing to hear about; puṇyam-pious; pūrva-deha-of His previous incarnation; kathā-āśrayam-connected with the narration; bhaktāya-unto the devotee; me-to me; anuraktāya-very much attentive; tava-of you; ca-and; adhokṣajasya-of the Lord, who is known as Adhokṣaja; ca-also; vaktum arhasi-please narrate; yaḥ-one who; aduhyat-milked; vainya-rūpeṇa-in the form of the son of King Vena; gām-cow, earth; imām-this.

Pṛthu Mahārāja was a powerful incarnation of Lord Kṛṣṇa's potencies; consequently any narration concerning his activities is surely very pleasing to hear, and it produces all good fortune. As far as I am concerned, I am always your devotee as well as a devotee of the Lord, who is known as Adhokṣaja. Please therefore narrate all the stories of King Pṛthu, who, in the form of the son of King Vena, milked the cow-shaped earth.

Lord Kṛṣṇa is also known as avatārī, which means, "one from whom all the incarnations emanate." In Bhagavad-gītā (10.8) Lord Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Thus Lord Kṛṣṇa is the origin of everyone's appearance. As far as this material world is concerned, Lord Brahmā, Lord Viṣṇu and Lord Śiva are all emanations from Kṛṣṇa. These three incarnations of Kṛṣṇa are called guṇa-avatāras. The material world is governed by three material modes of nature, and Lord Viṣṇu, Lord Brahmā and Lord Śiva respectively take charge of the modes of goodness, passion and ignorance. Mahārāja Pṛthu is also an incarnation of those qualities of Lord Kṛṣṇa by which one rules over conditioned souls.

In this verse the word adhokṣaja, meaning "beyond the perception of the material senses," is very significant. No one can perceive the Supreme Personality of Godhead by mental speculation; therefore a person with a poor fund of knowledge cannot understand the Supreme Personality of Godhead. Since one can form only an impersonal idea on the strength of one's material senses, the Lord is known as Adhokṣaja.

TEXT 8

sūta uvāca

codito vidureṇaivaṁ

vāsudeva-kathāṁ prati

praśasya taṁ prīta-manā

maitreyaḥ pratyabhāṣata

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; coditaḥ-inspired; vidureṇa-by Vidura; evam-thus; vāsudeva-of Lord Kṛṣṇa; kathām-narration; prati-about; praśasya-praising; tam-him; prīta-manāḥ-being very pleased; maitreyaḥ-the saint Maitreya; pratyabhāṣata-replied.

Sūta Gosvāmī continued: When Vidura became inspired to hear of the activities of Lord Kṛṣṇa in His various incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to praise him. Then Maitreya spoke as follows.

Talk of kṛṣṇa-kathā, or topics about Lord Kṛṣṇa or His incarnations, is spiritually so inspiring that the reciter and hearer are never exhausted. That is the nature of spiritual talks. We have actually seen that one can never become satiated by hearing the conversations between Vidura and Maitreya. Both of them are devotees, and the more Vidura inquires, the more Maitreya is encouraged to speak. A symptom of spiritual talks is that no one feels tired. Thus upon hearing the questions of Vidura, the great sage Maitreya did not feel disgusted but rather felt encouraged to speak at greater length.

TEXT 9

maitreya uvāca

yadābhiṣiktaḥ pṛthur aṅga viprair

āmantrito janatāyāś ca pālaḥ

prajā niranne kṣiti-pṛṣṭha etya

kṣut-kṣāma-dehāḥ patim abhyavocan

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; yadā-when; abhiṣiktaḥ-was enthroned; pṛthuḥ-King Pṛthu; aṅga-my dear Vidura; vipraiḥ-by the brāhmaṇas; āmantritaḥ-was declared; janatāyāḥ-of the people; ca-also; pālaḥ-the protector; prajāḥ-the citizens; niranne-being without food grains; kṣiti-pṛṣṭhe-the surface of the globe; etya-coming near; kṣut-by hunger; kṣāma-skinny; dehāḥ-their bodies; patim-to the protector; abhyavocan-they said.

The great sage Maitreya continued: My dear Vidura, at the time King Pṛthu was enthroned by the great sages and brāhmaṇas and declared to be the protector of the citizens, there was a scarcity of food grains. The citizens actually became skinny due to starvation. Therefore they came before the King and informed him of their real situation.

Information is given herein concerning the selection of the king by the brāhmaṇas. According to the varṇāśrama system, the brāhmaṇas are considered to be the heads of the society and therefore to be situated in the topmost social position. The varṇāśrama-dharma, the institution of four varṇas and four āśramas, is very scientifically designed. As stated in Bhagavad-gītā, varṇāśrama-dharma is not a man-made institution, but is God-made. In this narration it is clearly indicated that the brāhmaṇas used to control the royal power. When an evil king like Vena ruled, the brāhmaṇas would kill him through their brahminical powers and would select a proper ruler by testing his qualifications. In other words, the brāhmaṇas, the intelligent men or great sages, would control the monarchical powers. Here we have an indication of how the brāhmaṇas elected King Pṛthu to the throne as the protector of the citizens. The citizens, being skinny due to hunger, approached the King and informed him that necessary action should be taken. The structure of the varṇāśrama-dharma; was so nice that the brāhmaṇas would guide the head of state. The head of state would then give protection to the citizens. The kṣatriyas would take charge of protecting the people in general, and under the protection of the kṣatriyas, the vaiśyas would protect the cows, produce food grains and distribute them. Śūdras, the working class, would help the higher three classes by manual labor. This is the perfect social system.

TEXTS 10–11

vayaṁ rājañ jāṭhareṇābhitaptā

yathāgninā koṭara-sthena vṛkṣāḥ

tvām adya yātāḥ śaraṇaṁ śaraṇyaṁ

yaḥ sādhito vṛtti-karaḥ patir naḥ

tan no bhavān īhatu rātave 'nnaṁ

kṣudhārditānāṁ naradeva-deva

yāvan na naṅkṣyāmaha ujjhitorjā

vārtā-patis tvaṁ kila loka-pālaḥ

SYNONYMS

vayam-we; rājan-O King; jāṭhareṇa-by the fire of hunger; abhitaptāḥ-very much aggrieved; yathā-just as; agninā-by the fire; koṭara-sthena-in the hollow of a tree; vṛkṣāḥ-trees; tvām-unto you; adya-today; yātāḥ-we have come; śaraṇam-shelter; śaraṇyam-worth taking shelter of; yaḥ-who; sādhitaḥ-appointed; vṛtti-karaḥ-one who gives employment; patiḥ-master; naḥ-our; tat-therefore; naḥ-to us; bhavān-Your Majesty; īhatu-please try; rātave-to give; annam-food grains; kṣudhā-with hunger; arditānām-suffering; nara-deva-deva-O supreme master of all kings; yāvat na-lest; naṅkṣyāmahe-we will perish; ujjhita-being bereft of; ūrjāḥ-food grains; vārtā-of occupational engagements; patiḥ-bestower; tvam-you; kila-indeed; loka-pālaḥ-the protector of the citizens.

Dear King, just as a tree with a fire burning in the hollow of the trunk gradually dries up, we are drying up due to the fire of hunger in our stomachs. You are the protector of surrendered souls, and you have been appointed to give employment to us. Therefore we have all come to you for protection. You are not only a king, but the incarnation of God as well. Indeed, you are the king of all kings. You can give us all kinds of occupational engagements, for you are the master of our livelihood. Therefore, O king of all kings, please arrange to satisfy our hunger by the proper distribution of food grains. Please take care of us, lest we soon die for want of food.

It is the duty of the king to see that everyone in the social orders-brāhmaṇa, kṣatriya, vaiśya and śūdra-is fully employed in the state. Just as it is the duty of the brāhmaṇas to elect a proper king, it is the duty of the king to see that all the varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra-are fully engaged in their respective occupational duties. It is here indicated that although the people were allowed to perform their duties, they were still unemployed. Although they were not lazy, they still could not produce sufficient food to satisfy their hunger. When the people are perplexed in this way, they should approach the head of government, and the president or king should take immediate action to mitigate the distress of the people.

TEXT 12

maitreya uvāca

pṛthuḥ prajānāṁ karuṇaṁ

niśamya paridevitam

dīrghaṁ dadhyau kuruśreṣṭha

nimittaṁ so 'nvapadyata

SYNONYMS

maitreyaḥ uvāca-the great saint Maitreya said; pṛthuḥ-King Pṛthu; prajānām-of the citizens; karuṇam-pitiable condition; niśamya-hearing; paridevitam-lamentation; dīrgham-for a long time; dadhyau-contemplated; kuru-śreṣṭha-O Vidura; nimittam-the cause; saḥ-he; anvapadyata-found out.

After hearing this lamentation and seeing the pitiable condition of the citizens, King Pṛthu contemplated this matter for a long time to see if he could find out the underlying causes.

TEXT 13

iti vyavasito buddhyā

pragṛhīta-śarāsanaḥ

sandadhe viśikhaṁ bhūmeḥ

kruddhas tripura-hā yathā

SYNONYMS

iti-thus; vyavasitaḥ-having arrived at the conclusion; buddhyā-by intelligence; pragṛhīta-having taken up; śarāsanaḥ-the bow; sandadhe-fixed; viśikham-an arrow; bhūmeḥ-at the earth; kruddhaḥ-angry; tri-pura-hā-Lord Śiva; yathā-like.

Having arrived at a conclusion, the King took up his bow and arrow and aimed them at the earth, exactly like Lord Śiva, who destroys the whole world out of anger.

King Pṛthu found out the cause for the scarcity of food grains. He could understand that it was not the people's fault, for they were not lazy in executing their duties. Rather, the earth was not producing sufficient food grains. This indicates that the earth can produce sufficiently if everything is properly arranged, but sometimes the earth can refuse to produce food grains for various reasons. The theory that there is a scarcity of food grains due to an increase of population is not a very sound theory. There are other causes that enable the earth to produce profusely or to stop producing. King Pṛthu found out the proper causes and took the necessary steps immediately.

TEXT 14

pravepamānā dharaṇī

niśāmyodāyudhaṁ ca tam

gauḥ saty apādravad bhītā

mṛgīva mṛgayu-drutā

SYNONYMS

pravepamānā-trembling; dharaṇī-the earth; niśāmya-seeing; udāyudham-having taken his bow and arrow; ca-also; tam-the King; gauḥ-a cow; satī-becoming; apādravat-began to flee; bhītā-very much afraid; mṛgī iva-like a deer; mṛgayu-by a hunter; drutā-being followed.

When the earth saw that King Pṛthu was taking his bow and arrow to kill her, she became very much afraid and began to tremble. She then began to flee, exactly like a deer, which runs very swiftly when followed by a hunter. Being afraid of King Pṛthu, she took the shape of a cow and began to run.

Just as a mother produces various children, both male and female, the womb of mother earth produces all kinds of living entities in various shapes. Thus it is possible for mother earth to take on innumerable shapes. At this time, in order to avoid the wrath of King Pṛthu, she took the shape of a cow. Since a cow is never to be killed, mother earth thought it wise to take the shape of a cow in order to avoid King Pṛthu's arrows. King Pṛthu, however, could understand this fact, and therefore he did not stop chasing the cow-shaped earth.

TEXT 15

tām anvadhāvat tad vainyaḥ

kupito 'tyaruṇekṣaṇaḥ

śaraṁ dhanuṣi sandhāya

yatra yatra palāyate

SYNONYMS

tām-the cow-shaped earth; anvadhāvat-he chased; tat-then; vainyaḥ-the son of King Vena; kupitaḥ-being very much angry; ati-aruṇa-very red; īkṣaṇaḥ-his eyes; śaram-an arrow; dhanuṣi-on the bow; sandhāya-placing; yatra yatra-wherever; palāyate-she flees.

Seeing this, Mahārāja Pṛthu became very angry, and his eyes became as red as the early-morning sun. Placing an arrow on his bow, he chased the cow-shaped earth wherever she would run.

TEXT 16

sā diśo vidiśo devī

rodasī cāntaraṁ tayoḥ

dhāvantī tatra tatrainaṁ

dadarśānūdyatāyudham

SYNONYMS

sā-the cow-shaped earth; diśaḥ-in the four directions; vidiśaḥ-randomly in other directions; devī-the goddess; rodasī-towards heaven and earth; ca-also; antaram-between; tayoḥ-them; dhāvantī-fleeing; tatra tatra-here and there; enam-the King; dadarśa-she saw; anu-behind; udyata-taken up; āyudham-his weapons.

The cow-shaped earth ran here and there in outer space between the heavenly planets and the earth, and wherever she ran, the King chased her with his bow and arrows.

TEXT 17

loke nāvindata trāṇaṁ

vainyān mṛtyor iva prajāḥ

trastā tadā nivavṛte

hṛdayena vidūyatā

SYNONYMS

loke-within the three worlds; na-not; avindata-could obtain; trāṇam-release; vainyāt-from the hand of the son of King Vena; mṛtyoḥ-from death; iva-like; prajāḥ-men; trastā-being very much afraid; tadā-at that time; nivavṛte-turned back; hṛdayena-within her heart; vidūyatā-very much aggrieved.

Just as a man cannot escape the cruel hands of death, the cow-shaped earth could not escape the hands of the son of Vena. At length the earth, fearful, her heart aggrieved, turned back in helplessness.

TEXT 18

uvāca ca mahā-bhāgaṁ

dharma-jñāpanna-vatsala

trāhi mām api bhūtānāṁ

pālane 'vasthito bhavān

SYNONYMS

uvāca-she said; ca-and; mahā-bhāgam-unto the great, fortunate King; dharma-jña-O knower of the principles of religion; āpanna-vatsala-O shelter of the surrendered; trāhi-save; mām-me; api-indeed; bhūtānām-of living entities; pālane-in protection; avasthitaḥ-situated; bhavān-Your Majesty.

Addressing the great, opulent King Pṛthu as the knower of religious principles and shelter of the surrendered, she said: Please save me. You are the protector of all living entities. Now you are situated as the King of this planet.

The cow-shaped earth addressed King Pṛthu as dharma jña, which refers to one who knows the principles of religion. The principles of religion dictate that a woman, a cow, a child, a brāhmaṇa and an old man must be given all protection by the king or anyone else. Consequently mother earth took the shape of a cow. She was also a woman. Thus she appealed to the King as one who knows the principles of religion. Religious principles also dictate that one is not to be killed if he surrenders. She reminded King Pṛthu that not only was he an incarnation of God, but he was situated as the King of the earth as well. Therefore his duty was to excuse her.

TEXT 19

sa tvaṁ jighāṁsase kasmād

dīnām akṛta-kilbiṣām

ahaniṣyat kathaṁ yoṣāṁ

dharma-jña iti yo mataḥ

SYNONYMS

saḥ-that very person; tvam-you; jighāṁsase-want to kill; kasmāt-why; dīnām-poor; akṛta-without having done; kilbiṣām-any sinful activities; ahaniṣyat-would kill; katham-how; yoṣām-a woman; dharma-jñaḥ-the knower of religious principles; iti-thus; yaḥ-one who; mataḥ-is considered.

The cow-shaped earth continued to appeal to the King: I am very poor and have not committed any sinful activities. I do not know why you want to kill me. Since you are supposed to be the knower of all religious principles, why are you so envious of me, and why are you so anxious to kill a woman?

The earth appealed to the King in two ways. A king who knows religious principles cannot kill anyone who has not committed sinful activities. Apart from this, a woman is not to be killed, even if she does commit some sinful activities. Since the earth was innocent and was also a woman, the King should not kill her.

TEXT 20

praharanti na vai strīṣu

kṛtāgaḥsv api jantavaḥ

kim uta tvad-vidhā rājan

karuṇā dīna-vatsalāḥ

SYNONYMS

praharanti-strike; na-never; vai-certainly; strīṣu-women; kṛta-āgaḥsu-having committed sinful activities; api-although; jantavaḥ-human beings; kim uta-then what to speak of; tvat-vidhāḥ-personalities like you; rājan-O King; karuṇāḥ-merciful; dīna-vatsalāḥ-affectionate to the poor.

Even if a woman does commit some sinful activity, no one should place his hand upon her. And what to speak of you, dear King, who are so merciful. You are a protector, and you are affectionate to the poor.

TEXT 21

māṁ vipāṭyājarāṁ nāvaṁ

yatra viśvaṁ pratiṣṭhitam

ātmānaṁ ca prajāś cemāḥ

katham ambhasi dhāsyasi

SYNONYMS

mām-me; vipāṭya-breaking to pieces; ajarām-very strong; nāvam-boat; yatra-where; viśvam-all worldly paraphernalia; pratiṣṭhitam-standing; ātmānam-yourself; ca-and; prajāḥ-your subjects; ca-also; imāḥ-all these; katham-how; ambhasi-in the water; dhāsyasi-you will hold.

The cow-shaped earth continued: My dear King, I am just like a strong boat, and all the paraphernalia of the world is standing upon me. If you break me to pieces, how can you protect yourself and your subjects from drowning?

Beneath the entire planetary system is the garbha water. Lord Viṣṇu lies on this garbha water, and from His abdomen a lotus stem grows, and all the planets within the universe are floating in the air, being supported by this lotus stem. If a planet is destroyed, it must fall into the water of garbha. The earth therefore warned King Pṛthu that he could gain nothing by destroying her. Indeed, how would he protect himself and his citizens from drowning in the garbha water? In other words, outer space may be compared to an ocean of air, and each and every planet is floating on it just as a boat or island floats on the ocean. Sometimes planets are called dvīpa, or islands, and sometimes they are called boats. Thus the cosmic manifestation is partially explained in this reference by the cow-shaped earth.

TEXT 22

pṛthur uvāca

vasudhe tvāṁ vadhiṣyāmi

mac-chāsana-parāṅ-mukhīm

bhāgaṁ barhiṣi yā vṛṅkte

na tanoti ca no vasu

SYNONYMS

pṛthuḥ uvāca-King Pṛthu replied; vasu-dhe-my dear earthly planet; tvām-you; vadhiṣyāmi-I shall kill; mat-my; śāsana-rulings; parāk-mukhīm-disobedient to; bhāgam-your share; barhiṣi-in the yajña; yā-who; vṛṅkte-accepts; na-not; tanoti-does deliver; ca-and; naḥ-to us; vasu-produce.

King Pṛthu replied to the earthly Planet: My dear earth, you have disobeyed my orders and rulings. In the form of a demigod you accepted your share of the yajñas we performed, but in return you have not produced sufficient food grains. For this reason I must kill you.

The cow-shaped earthly planet submitted that she not only was a woman, but was innocent and sinless as well. Thus she argued that she should not be killed. Besides, she pointed out that being perfectly religious-minded, the King could not violate the religious principles that forbade killing a woman. In reply, Mahārāja Pṛthu informed her that first of all she had disobeyed his orders. This was her first sinful activity. Secondly he accused her of taking her share of the yajñas (sacrifices) but not producing sufficient food grains in return.

TEXT 23

yavasaṁ jagdhy anudinaṁ

naiva dogdhy audhasaṁ payaḥ

tasyām evaṁ hi duṣṭāyāṁ

daṇḍo nātra na śasyate

SYNONYMS

yavasam-green grass; jagdhi-you eat; anudinam-daily; na-never; eva-certainly; dogdhi-you yield; audhasam-in the milk bag; payaḥ-milk; tasyām-when a cow; evam-thus; hi-certainly; duṣṭāyām-being offensive; daṇḍaḥ-punishment; na-not; atra-here; na-not; śasyate-is advisable.

Although you are eating green grass every day, you are not filling your milk bag so we can utilize your milk. Since you are willfully committing offenses, it cannot be said that you are not punishable due to your assuming the form of a cow.

A cow eats green grasses in the pasture and fills her milk bag with sufficient milk so that the cowherdsmen can milk her. Yajñas (sacrifices) are performed to produce sufficient clouds that will pour water over the earth. The word payaḥ can refer both to milk and to water. As one of the demigods, the earthly planet was taking her share in the yajñas-that is, she was eating green grass-but in return she was not producing sufficient food grains-that is, she was not filling her milk bag. Pṛthu Mahārāja was therefore justified in threatening to punish her for her offense.

TEXT 24

tvaṁ khalv oṣadhi-bījāni

prāk sṛṣṭāni svayambhuvā

na muñcasy ātma-ruddhāni

mām avajñāya manda-dhīḥ

SYNONYMS

tvam-you; khalu-certainly; oṣadhi-of herbs, plants and grains; bījāni-the seeds; prāk-formerly; sṛṣṭāni-created; svayambhuvā-by Lord Brahmā; na-do not; muñcasi-deliver; ātma-ruddhāni-hidden within yourself; mām-me; avajñāya-disobeying; manda-dhīḥ-less intelligent.

You have so lost your intelligence that, despite my orders, you do not deliver the seeds of herbs and grains formerly created by Brahmā and now hidden within yourself.

While creating all the planets in the universe, Lord Brahmā also created the seeds of various grains, herbs, plants and trees. When sufficient water falls from the clouds, the seeds fructify and produce fruits, grains, vegetables, etc. By his example, Pṛthu Mahārāja indicates that whenever there is a scarcity in food production, the head of the government should take steps to see why production is being held up and what should be done to rectify the situation.

TEXT 25

amūṣāṁ kṣut-parītānām

ārtānāṁ paridevitam

śamayiṣyāmi mad-bāṇair

bhinnāyās tava medasā

SYNONYMS

amūṣām-of all of them; kṣut-parītānām-suffering from hunger; ārtānām-of the distressed; paridevitam-the lamentation; śamayiṣyāmi-I shall pacify; mat-bāṇaiḥ-by my arrows; bhinnāyāḥ-being cut to pieces; tava-of you; medasā-by the flesh.

Now, with the help of my arrows, I shall cut you to pieces and with your flesh satisfy the hunger-stricken citizens, who are now crying for want of grains. Thus I shall satisfy the crying citizens of my kingdom.

Here we find some indication of how the government can arrange for the eating of cow flesh. It is here indicated that in a rare circumstance when there is no supply of grains, the government may sanction the eating of meat. However, when there is sufficient food, the government should not allow the eating of cow's flesh just to satisfy the fastidious tongue. In other words, in rare circumstances, when people are suffering for want of grains, meat-eating or flesh-eating can be allowed, but not otherwise. The maintenance of slaughterhouses for the satisfaction of the tongue and the killing of animals unnecessarily should never be sanctioned by a government.

As described in a previous verse, cows and other animals should be given sufficient grass to eat. If despite a sufficient supply of grass a cow does not supply milk, and if there is an acute shortage of food, the dried-up cow may be utilized to feed the hungry masses of people. According to the law of necessity, first of all human society must try to produce food grains and vegetables, but if they fail in this, they can indulge in flesh-eating. Otherwise not. As human society is presently structured, there is sufficient production of grains all over the world. Therefore the opening of slaughterhouses cannot be supported. In some nations there is so much surplus grain that sometimes extra grain is thrown into the sea, and sometimes the government forbids further production of grain. The conclusion is that the earth produces sufficient grain to feed the entire population, but the distribution of this grain is restricted due to trade regulations and a desire for profit. Consequently in some places there is scarcity of grain and in others profuse production. If there were one government on the surface of the earth to handle the distribution of grain, there would be no question of scarcity, no necessity to open slaughterhouses, and no need to present false theories about over-population.

TEXT 26

pumān yoṣid uta klība

ātma-sambhāvano 'dhamaḥ

bhūteṣu niranukrośo

nṛpāṇāṁ tad-vadho 'vadhaḥ

SYNONYMS

pumān-a man; yoṣit-a woman; uta-also; klībaḥ-a eunuch; ātma-sambhāvanaḥ-interested in self -maintenance; adhamaḥ-lowest of humankind; bhūteṣu-to other living entities; niranukrośaḥ-without compassion; nṛpāṇām-for the kings; tat-of him; vadhaḥ-killing; avadhaḥ-not killing.

Any cruel person-be he a man, woman or impotent eunuch-who is only interested in his personal maintenance and has no compassion for other living entities may be killed by the king. Such killing can never be considered actual killing.

The planet earth is actually a woman in her constitutional form, and as such she needs to be protected by the king. Pṛthu Mahārāja argues, however, that if a citizen within the state-be he man, woman or eunuch-is not compassionate upon his fellow men, he or she may be killed by the king, and such killing is never to be considered actual killing. As far as the field of spiritual activities is concerned, when a devotee is self-satisfied and does not preach the glories of Kṛṣṇa, he is not considered a first-class devotee. A devotee who tries to preach, who has compassion upon innocent persons who have no knowledge of Kṛṣṇa, is a superior devotee. In his prayer to the Lord, Prahlāda Mahārāja said that he was not personally interested in liberation from this material world; rather, he did not wish to be liberated from this material condition until all fallen souls were delivered. Even in the material field, if a person is not interested in others' welfare, he should be considered to be condemned by the Personality of Godhead or His incarnation like Pṛthu Mahārāja.

TEXT 27

tvāṁ stabdhāṁ durmadāṁ nītvā

māyā-gāṁ tilaśaḥ śaraiḥ

ātma-yoga-balenemā

dhārayiṣyāmy ahaṁ prajāḥ

SYNONYMS

tvām-you; stabdhām-very much puffed up; durmadām-mad; nītvā-bringing into such a condition; māyā-gām-false cow; tilaśaḥ-into small particles like grains; śaraiḥ-by my arrows; ātma-personal; yoga-balena-by mystic power; imāḥ-all these; dhārayiṣyāmi-shall uphold; aham-I; prajāḥ-all the citizens, or all the living entities.

You are very much puffed up with pride and have become almost insane. Presently you have assumed the form of a cow by your mystic powers. Nonetheless I shall cut you into small pieces like grain, and I will uphold the entire population by my personal mystic powers.

The earth informed King Pṛthu that if he destroyed her, he and his subjects would all fall down into the waters of the garbha ocean. King Pṛthu now replies to that point. Although the earth assumed the shape of a cow by her mystic powers in order to be saved from being killed by the King, the King was aware of this fact and would not hesitate to cut her to pieces, just like small bits of grain. As far as the destruction of the citizens is concerned, Mahārāja Pṛthu maintained that he could uphold everyone by his own mystic powers. He did not need the help of the earthly planet. Being the incarnation of Lord Viṣṇu, Pṛthu Mahārāja possessed the power of Saṅkarṣaṇa, which is explained by the scientists as the power of gravitation. The Supreme Personality of Godhead is holding millions of planets in space without any support; similarly, Pṛthu Mahārāja would not have had any difficulty supporting all his citizens and himself in space without the help of the planet earth. The Lord is known as Yogeśvara, master of all mystic powers. Consequently the planet earth was informed by the King that she need not worry about his standing without her help.

TEXT 28

evaṁ manyumayīṁ mūrtiṁ

kṛtāntam iva bibhratam

praṇatā prāñjaliḥ prāha

mahī sañjāta-vepathuḥ

SYNONYMS

evam-thus; manyu-mayīm-very much angry; mūrtim-form; kṛta-antam-death personified, Yamarāja; iva-like; bibhratam-possessing; praṇatā-surrendered; prāñjaliḥ-with folded hands; prāha-said; mahī-the planet earth; sañjāta-arisen; vepathuḥ-trembling in her body.

At this time Pṛthu Mahārāja became exactly like Yamarāja, and his whole body appeared very angry. In other words, he was anger personified. After hearing him, the planet earth began to tremble. She surrendered, and with folded hands began to speak as follows.

The Supreme Personality of Godhead is death personified to miscreants and the supreme beloved Lord to the devotees. In Bhagavad-gītā (10.34) the Lord says, mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." Faithless unbelievers, who challenge the appearance of God, will be delivered by the Supreme Personality of Godhead when He appears before them as death. Hiraṇyakaśipu, for example, challenged the authority of the Supreme Personality of Godhead, and the Lord met him in the form of Nṛsiṁhadeva and killed him. Similarly, the planet earth saw Mahārāja Pṛthu as death personified, and she also saw him in the mood of anger personified. Therefore she began to tremble. One cannot challenge the authority of the Supreme Personality of Godhead in any circumstance. It is better to surrender unto Him and take His protection at all times.

TEXT 29

dharovāca

namaḥ parasmai puruṣāya māyayā

vinyasta-nānā-tanave guṇātmane

namaḥ svarūpānubhavena nirdhuta-

dravya-kriyā-kāraka-vibhramormaye

SYNONYMS

dharā-the planet earth; uvāca-said; namaḥ-I offer my obeisances; parasmai-unto the Transcendence; puruṣāya-unto the person; māyayā-by the material energy; vinyasta-expanded; nānā-various; tanave-whose forms; guṇa-ātmane-unto the source of the three modes of material nature; namaḥ-I offer my obeisances; svarūpa-of the real form; anubhavena-by understanding; nirdhuta-not affected by; dravya-matter; kriyā-action; kāraka-doer; vibhrama-bewilderment; ūrmaye-the waves of material existence.

The planet earth spoke: My dear Lord, O Supreme Personality of Godhead, You are transcendental in Your position, and by Your material energy You have expanded Yourself in various forms and species of life through the interaction of the three modes of material nature. Unlike some other masters, You always remain in Your transcendental position and are not affected by the material creation, which is subject to different material interactions. Consequently You are not bewildered by material activities.

After King Pṛthu gave his royal command, the planet earth in the shape of a cow could understand that the King was a directly empowered incarnation of the Supreme Personality of Godhead. Consequently the King knew everything-past, present and future. Thus there was no possibility of the earth's cheating him. The earth was accused of hiding the seeds of all herbs and grains, and therefore she is preparing to explain how the seeds of these herbs and grains can be again exposed. The earth knew that the King was very angry with her, and she realized that unless she pacified his anger, there was no possibility of placing a positive program before him. Therefore in the beginning of her speech she very humbly presents herself as a part and parcel of the Supreme Personality of Godhead's body. She submits that the various bodily forms manifest in the physical world are but different parts and parcels of the supreme gigantic body. It is said that the lower planetary systems are parts and parcels of the legs of the Lord, whereas the upper planetary systems are parts and parcels of the Lord's head. The Lord creates this material world by His external energy, but this external energy is in one sense not different from Him. Yet at the same time the Lord is not directly manifest in the external energy but is always situated in the spiritual energy. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ: material nature is working under the direction of the Lord. Therefore the Lord is not unattached to the external energy, and He is addressed in this verse as guṇa-ātmā, the source of the three modes of material nature. As stated in Bhagavad-gītā (13.15), nirguṇaṁ guṇa-bhoktṛ ca: although the Lord is not attached to the external energy, He is nonetheless the master of it. The philosophy of Lord Caitanya, upholding that the Lord is simultaneously one with and different from His creation (), is very easily understandable in this connection. The planet earth explains that although the Lord is attached to the external energy, He is nirdhuta; He is completely free from the activities of the external energy. The Lord is always situated in His internal energy. Therefore in this verse it is stated: svarūpa-anubhavena. The Lord remains completely in His internal potency and yet has full knowledge of the external energy as well as the internal energy, just as His devotee remains always in a transcendental position, keeping himself in the service of the Lord without becoming attached to the material body. Śrīla Rūpa Gosvāmī says that the devotee who is always engaged in the devotional service of the Lord is always liberated, regardless of his material situation. If it is possible for a devotee to remain transcendental, it is certainly possible for the Supreme Personality of Godhead to remain in His internal potency without being attached to the external potency. There should be no difficulty in understanding this situation. Just as a devotee is never bewildered by his material body, the Lord is never bewildered by the external energy of this material world. A devotee is not hampered by the material body, although he is situated in a physical body that runs according to so many material conditions, just as there are five kinds of air functioning within the body, and so many organs-the hands, legs, tongue, genitals, rectum, etc.-all working differently. The spirit soul, the living entity, who is in full knowledge of his position is always engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and is not concerned with the bodily functions. Although the Lord is connected with the material world, He is always situated in His spiritual energy and is always unattached to the functions of the material world. As far as the material body is concerned, there are six "waves," or symptomatic material conditions: hunger, thirst, lamentation, bewilderment, old age and death. The liberated soul is never concerned with these six physical interactions. The Supreme Personality of Godhead, being the all-powerful master of all energies, has some connection with the external energy, but He is always free from the interactions of the external energy in the material world.

TEXT 30

yenāham ātmāyatanaṁ vinirmitā

dhātrā yato 'yaṁ guṇa-sarga-saṅgrahaḥ

sa eva māṁ hantum udāyudhaḥ svarāḍ

upasthito 'nyaṁ śaraṇaṁ kam āśraye

SYNONYMS

yena-by whom; aham-I; ātma-āyatanam-resting place of all living entities; vinirmitā-was created; dhātrā-by the Supreme Lord; yataḥ-on account of whom; ayam-this; guṇa-sarga-saṅgrahaḥ-combination of different material elements; saḥ-He; eva-certainly; mām-me; hantum-to kill; udāyudhaḥ-prepared with weapons; svarāṭ-completely independent; upasthitaḥ-now present before me; anyam-other; śaraṇam-shelter; kam-unto whom; āśraye-I shall resort to.

The planet earth continued: My dear Lord, You are the complete conductor of the material creation. You have created this cosmic manifestation and the three material qualities, and therefore You have created me, the planet earth, the resting place of all living entities. Yet You are always fully independent, my Lord. Now that You are present before me and ready to kill me with Your weapons, let me know where I should go to take shelter, and tell me who can give me protection.

The planet earth herein exhibits the symptoms of full surrender before the Lord. As stated, no one can protect the person whom Kṛṣṇa is prepared to kill, and no one can kill the person whom Kṛṣṇa protects. Because the Lord was prepared to kill the planet earth, there was no one to give protection to her. We are all receiving protection from the Lord, and it is therefore proper that every one of us surrender unto Him. In Bhagavad-gītā (18.66) the Lord instructs:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."

Śrīla Bhaktivinoda Ṭhākura sings: "My dear Lord, whatever I have-even my mind, the center of all material necessities. namely my home, my body and whatever I have in connection with this body-I now surrender unto You. You are now completely independent to act however You like. If You like, You can kill me, and if You like, You can save me. In any case, I am Your eternal servant, and You have every right to do whatever You like."

TEXT 31

ya etad ādāv asṛjac carācaraṁ

sva-māyayātmāśrayayāvitarkyayā

tayaiva so 'yaṁ kila goptum udyataḥ

kathaṁ nu māṁ dharma-paro jighāṁsati

SYNONYMS

yaḥ-one who; etat-these; ādau-in the beginning of creation; asṛjat-created; cara-acaram-moving and nonmoving living entities; sva-māyayā-by His own potency; ātma-āśrayayā-sheltered under His own protection; avitarkyayā-inconceivable; tayā-by that same māyā; eva-certainly; saḥ-he; ayam-this King; kila-certainly; goptum udyataḥ-prepared to give protection; katham-how; nu-then; mām-me; dharma-paraḥ-one who is strictly following religious principles; jighāṁsati-desires to kill.

In the beginning of creation You created all these moving and nonmoving living entities by Your inconceivable energy. Through this very same energy You are now prepared to protect the living entities. Indeed, You are the supreme protector of religious principles. Why are You so anxious to kill me, even though I am in the form of a cow?

The planet earth argues that there is no doubt that one who creates can also annihilate by his sweet will. The planet earth questions why she should be killed when the Lord is prepared to give protection to everyone. After all, it is the earth that is the resting place for all other living entities, and it is the earth that produces grains for them.

TEXT 32

nūnaṁ bateśasya samīhitaṁ janais

tan-māyayā durjayayākṛtātmabhiḥ

na lakṣyate yas tv akarod akārayad

yo 'neka ekaḥ parataś ca īśvaraḥ

SYNONYMS

nūnam-surely; bata-certainly; īśasya-of the Supreme Personality of Godhead; samīhitam-activities, plan; janaiḥ-by people; tat-māyayā-by His potency; durjayayā-which is unconquerable; akṛta-ātmabhiḥ-who are not sufficiently experienced; na-never; lakṣyate-are seen; yaḥ-he who; tu-then; akarot-created; akārayat-caused to create; yaḥ-one who; anekaḥ-many; ekaḥ-one; parataḥ-by His inconceivable potencies; ca-and; īśvaraḥ-controller.

My dear Lord, although You are one, by Your inconceivable potencies You have expanded Yourself in many forms. Through the agency of Brahmā, You have created this universe. You are therefore directly the Supreme Personality of Godhead. Those who are not sufficiently experienced cannot understand Your transcendental activities because these persons are covered by Your illusory energy.

God is one, but He expands Himself in a variety of energies-the material energy, the spiritual energy, the marginal energy and so forth. Unless one is favored and especially endowed with grace, he cannot understand how the one Supreme Personality of Godhead acts through His different energies. The living entities are also the marginal energy of the Supreme Personality of Godhead. Brahmā is also one of these living entities, but he is especially empowered by the Supreme Personality of Godhead. Although Brahmā is supposed to be the creator of this universe, actually the Supreme Personality of Godhead is its ultimate creator. In this verse the word māyayā is significant. Māyā means "energy." Lord Brahmā is not the energetic but is one of the manifestations of the Lord's marginal energy. In other words, Lord Brahmā is only an instrument. Although sometimes plans appear contradictory, there is a definite plan behind all action. One who is experienced and is favored by the Lord can understand that everything is being done according to the Lord's supreme plan.

TEXT 33

sargādi yo 'syānuruṇaddhi śaktibhir

dravya-kriyā-kāraka-cetanātmabhiḥ

tasmai samunnaddha-niruddha-śaktaye

namaḥ parasmai puruṣāya vedhase

SYNONYMS

sarga-ādi-creation, maintenance and dissolution; yaḥ-one who; asya-of this material world; anuruṇaddhi-causes; śaktibhiḥ-by His own potencies; dravya-physical elements; kriyā-senses; kāraka-controlling demigods; cetanā-intelligence; ātmabhiḥ-consisting of false ego; tasmai-unto Him; samunnaddha-manifest; niruddha-potential; śaktaye-one who possesses these energies; namaḥ-obeisances; parasmai-unto the transcendental; puruṣāya-Supreme Personality of Godhead; vedhase-unto the cause of all causes.

My dear Lord, by Your own potencies You are the original cause of the material elements, as well as the performing instruments (the senses), the workers of the senses (the controlling demigods), the intelligence and the ego, as well as everything else. By Your energy You manifest this entire cosmic creation, maintain it and dissolve it. Through Your energy alone everything is sometimes manifest and sometimes not manifest. You are therefore the Supreme Personality of Godhead, the cause of all causes. I offer my respectful obeisances unto You.

All activities begin with the creation of the total energy, the mahat-tattva. Then, by the agitation of the three guṇas, the physical elements are created, as well as the mind, ego and the controllers of the senses. All of these are created one after another by the inconceivable energy of the Lord. In modern electronics, a mechanic may, by pushing only one button, set off an electronic chain-reaction, by which so many actions are carried out one after another. Similarly, the Supreme Personality of Godhead pushes the button of creation, and different energies create the material elements and various controllers of the physical elements, and their subsequent interactions follow the inconceivable plan of the Supreme Personality of Godhead.

TEXT 34

sa vai bhavān ātma-vinirmitaṁ jagad

bhūtendriyāntaḥ-karaṇātmakaṁ vibho

saṁsthāpayiṣyann aja māṁ rasātalād

abhyujjahārāmbhasa ādi-sūkaraḥ

SYNONYMS

saḥ-He; vai-certainly; bhavān-Yourself; ātma-by Yourself; vinirmitam-manufactured; jagat-this world; bhūta-the physical elements; indriya-senses; antaḥ-karaṇa-mind, heart; ātmakam-consisting of; vibho-O Lord; saṁsthāpayiṣyan-maintaining; aja-O unborn; mām-me; rasātalāt-from the plutonic region; abhyujjahāra-took out; ambhasaḥ-from the water; ādi-original; sūkaraḥ-the boar.

My dear Lord, You are always unborn. Once, in the form of the original boar, You rescued me from the waters in the bottom of the universe. Through Your own energy You created all the physical elements, the senses and the heart, for the maintenance of the world.

This refers to the time when Lord Kṛṣṇa appeared as the supreme boar, Varāha, and rescued the earth, which had been merged in water. The asura Hiraṇyākṣa had dislocated the earth from its orbit and thrown it beneath the waters of the Garbhodaka Ocean. Then the Lord, in the shape of the original boar, rescued the earth.

TEXT 35

apām upasthe mayi nāvy avasthitāḥ

prajā bhavān adya rirakṣiṣuḥ kila

sa vīra-mūrtiḥ samabhūd dharā-dharo

yo māṁ payasy ugra-śaro jighāṁsasi

SYNONYMS

apām-of the water; upasthe-situated on the surface; mayi-in me; nāvi-in a boat; avasthitāḥ-standing; prajāḥ-living entities; bhavān-Yourself; adya-now; rirakṣiṣuḥ-desiring to protect; kila-indeed; saḥ-He; vīra-mūrtiḥ-in the form of a great hero; samabhūt-became; dharā-dharaḥ-the protector of the planet earth; yaḥ-one who; mām-me; payasi-for the sake of milk; ugra-śaraḥ-with sharpened arrows; jighāṁsasi-you desire to kill.

My dear Lord, in this way You once protected me by rescuing me from the water, and consequently Your name has been famous as Dharādhara-He who holds the planet earth. Yet at the present moment, in the form of a great hero, You are about to kill me with sharpened arrows. I am, however, just like a boat on the water, keeping everything afloat.

The Lord is known as Dharādhara, meaning, "He who keeps the planet earth on His tusks as the boar incarnation." Thus the planet earth in the shape of a cow is accounting the contradictory acts of the Lord. Although He once saved the earth, He now wants to upset the earth, which is like a boat on water. No one can understand the activities of the Lord. Due to a poor fund of knowledge, human beings sometimes think the Lord's activities contradictory.

TEXT 36

nūnaṁ janair īhitam īśvarāṇām

asmad-vidhais tad-guṇa-sarga-māyayā

na jñāyate mohita-citta-vartmabhis

tebhyo namo vīra-yaśas-karebhyaḥ

SYNONYMS

nūnam-surely; janaiḥ-by the people in general; īhitam-activities; īśvarāṇām-of the controllers; asmat-vidhaiḥ-like me; tat-of the Personality of Godhead; guṇa-of the modes of material nature; sarga-which brings forth creation; māyayā-by Your energy; na-never; jñāyate-are understood; mohita-bewildered; citta-whose minds; vartmabhiḥ-way; tebhyaḥ-unto them; namaḥ-obeisances; vīra-yaśaḥ-karebhyaḥ-who bring renown to heroes themselves.

My dear Lord, I am also the creation of one of Your energies, composed of the three modes of material nature. Consequently I am bewildered by Your activities. Even the activities of Your devotees cannot be understood, and what to speak of Your pastimes. Thus everything appears to us to be contradictory and wonderful.

The activities of the Supreme Personality of Godhead in His various forms and incarnations are always uncommon and wonderful. It is not possible for a tiny human being to estimate the purpose and plans of such activities; therefore Śrīla Jīva Gosvāmī has said that unless the Lord's activities are accepted as inconceivable, they cannot be explained. The Lord is eternally existing as Kṛṣṇa, the Supreme Personality of Godhead, in Goloka Vṛndāvana. He has also simultaneously expanded Himself in innumerable forms, beginning with Lord Rāma, Lord Nṛsiṁha, Lord Varāha and all the incarnations coming directly from Saṅkarṣaṇa. Saṅkarṣaṇa is the expansion of Baladeva, and Baladeva is the first manifestation of Kṛṣṇa. Therefore all these incarnations are known as kalā.

The word īśvarāṇām refers to all the Personalities of Godhead. As stated in Brahma-saṁhitā (5.39): rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. In the Śrīmad-Bhāgavatam it is confirmed that all the incarnations are partial expansions, or kalā, of the Supreme Personality of Godhead. However, Kṛṣṇa is the original Supreme Personality of Godhead. One should not take the plural number of the word īśvarāṇām to mean that there are many Godheads. The fact is that God is one, but He exists eternally and expands Himself in innumerable forms and acts in various ways. Sometimes the common man is bewildered by all this and considers such activities contradictory, but they are not contradictory. There is a great plan behind all the Lord's activities.

For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder, but the Supersoul in the heart of the thief dictates, "Go and steal things from that particular house," and at the same time the Lord tells the householder, "Now be careful of thieves and burglars." These instructions to different persons appear contradictory, yet we should know that the Supersoul, the Supreme Personality of Godhead, has some plan, and we should not consider such activities contradictory. The best course is to surrender unto the Supreme Personality of Godhead wholeheartedly, and, being protected by Him, remain peaceful.

Thus end the Bhaktivedanta purports of the Fourth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Mahārāja Pṛthu Becomes Angry at the Earth."

Chapter Eighteen

Pṛthu Mahārāja Milks the Earth Planet

TEXT 1

maitreya uvāca

itthaṁ pṛthum abhiṣṭūya

ruṣā prasphuritādharam

punar āhāvanir bhītā

saṁstabhyātmānam ātmanā

SYNONYMS

maitreyaḥ uvāca-the great saint Maitreya continued to speak; ittham-thus; pṛthum-unto King Pṛthu; abhiṣṭūya-after offering prayers; ruṣā-in anger; prasphurita-trembling; adharam-his lips; punaḥ-again; āha-she said; avaniḥ-the planet earth; bhītā-in fear; saṁstabhya-after settling; ātmānam-the mind; ātmanā-by the intelligence.

The great saint Maitreya continued to address Vidura: My dear Vidura, at that time, after the planet earth finished her prayers, King Pṛthu was still not pacified, and his lips trembled in great anger. Although the planet earth was frightened, she made up her mind and began to speak as follows in order to convince the King.

TEXT 2

sanniyacchābhibho manyuṁ

nibodha śrāvitaṁ ca me

sarvataḥ sāram ādatte

yathā madhu-karo budhaḥ

SYNONYMS

sanniyaccha-please pacify; abhibho-O King; manyum-anger; nibodha-try to understand; śrāvitam-what is said; ca-also; me-by me; sarvataḥ-from everywhere; sāram-the essence; ādatte-takes; yathā-as; madhu-karaḥ-the bumblebee; budhaḥ-an intelligent person.

My dear Lord, please pacify your anger completely and hear patiently whatever I submit before you. Please turn your kind attention to this. I may be very poor, but a learned man takes the essence of knowledge from all places, just as a bumblebee collects honey from each and every flower.

TEXT 3

asmiḹ loke 'thavāmuṣmin

munibhis tattva-darśibhiḥ

dṛṣṭā yogāḥ prayuktāś ca

puṁsāṁ śreyaḥ-prasiddhaye

SYNONYMS

asmin-in this; loke-duration of life; atha vā-or; amuṣmin-in the next life; munibhiḥ-by the great sages; tattva-the truth; darśibhiḥ-by those who have seen it; dṛṣṭāḥ-prescribed; yogāḥ-methods; prayuktāḥ-applied; ca-also; puṁsām-of the people in general; śreyaḥ-benefit; prasiddhaye-in the matter of obtaining.

To benefit all human society, not only in this life but in the next, the great seers and sages have prescribed various methods conducive to the prosperity of the people in general.

Vedic civilization takes advantage of the perfect knowledge presented in the Vedas and presented by great sages and brāhmaṇas for the benefit of human society. Vedic injunctions are known as śruti, and the additional supplementary presentations of these principles, as given by the great sages, are known as smṛti. They follow the principles of Vedic instruction. Human society should take advantage of the instructions from both śruti and smṛti. If one wants to advance in spiritual life, he must take these instructions and follow the principles. In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī says that if one poses himself as advanced in spiritual life but does not refer to the śrutis and smṛtis he is simply a disturbance in society. One should follow the principles laid down in śrutis and smṛtis not only in one's spiritual life but in material life as well. As far as human society is concerned, it should follow the Manu-smṛti as well, for these laws are given by Manu, the father of mankind.

In the Manu-smṛti it is stated that a woman should not be given independence, but should be given protection by her father, husband and elderly sons. In all circumstances a woman should remain dependent upon some guardian. Presently women are given full independence like men, but actually we can see that such independent women are no happier than those women who are placed under guardians. If people follow the injunctions given by the great sages, śrutis and smṛtis, they can actually be happy in both this life and the next. Unfortunately rascals are manufacturing so many ways and means to be happy. Everyone is inventing so many methods. Consequently human society has lost the standard ways of life, both materially and spiritually, and as a result people are bewildered, and there is no peace or happiness in the world. Although they are trying to solve the problems of human society in the United Nations, they are still baffled. Because they do not follow the liberated instructions of the Vedas, they are unhappy.

Two significant words used in this verse are asmin and amuṣmin. Asmin means "in this life," and amuṣmin means "in the next life." Unfortunately in this age, even exalted professors and learned men believe that there is no next life and that everything is finished in this life. Since they are rascals and fools, what advice can they give? Still they are passing as learned scholars and professors. In this verse the word amuṣmin is very explicit. It is the duty of everyone to mold his life in such a way that he will have a profitable next life. Just as a boy is educated in order to become happy later, one should be educated in this life in order to attain an eternal and prosperous life after death. It is therefore essential that people follow what is given in the śrutis and smṛtis to make sure that the human mission is successful.

TEXT 4

tān ātiṣṭhati yaḥ samyag

upāyān pūrva-darśitān

avaraḥ śraddhayopeta

upeyān vindate 'ñjasā

SYNONYMS

tān-those; ātiṣṭhati-follows; yaḥ-anyone who; samyak-completely; upāyān-principles; pūrva-formerly; darśitān-instructed; avaraḥ-inexperienced; śraddhayā-with faith; upetaḥ-being situated; upeyān-the fruits of activities; vindate-enjoys; añjasā-very easily.

One who follows the principles and instructions enjoined by the great sages of the past can utilize these instructions for practical purposes. Such a person can very easily enjoy life and pleasures.

The Vedic principles (mahājano yena gataḥ sa panthāḥ) urge us to follow in the footsteps of great liberated souls. In this way we can receive benefit in both this life and the next, and we can also improve our material life. By following the principles laid down by great sages and saints of the past, we can very easily understand the aim of all life. The word avaraḥ, meaning "inexperienced," is very significant in this verse. Every conditioned soul is inexperienced. Everyone is abodha jāta-born a fool and rascal. In democratic government at the present moment all kinds of fools and rascals are making decisions. But what can they do? What is the result of their legislation? They enact something today just to whimsically repeal it tomorrow. One political party utilizes a country for one purpose, and the next moment another political party forms a different type of government and nullifies all the laws and regulations. This process of chewing the chewed (punaḥ punaś carvita-carvaṇānām [SB 7.5.30]) will never make human society happy. In order to make all human society happy and prosperous, we should accept the standard methods given by liberated persons.

TEXT 5

tān anādṛtya yo 'vidvān

arthān ārabhate svayam

tasya vyabhicaranty arthā

ārabdhāś ca punaḥ punaḥ

SYNONYMS

tān-those; anādṛtya-neglecting; yaḥ-anyone who; avidvān-rascal; arthān-schemes; ārabhate-begins; svayam-personally; tasya-his; vyabhicaranti-do not become successful; arthāḥ-purposes; ārabdhāḥ-attempted; ca-and; punaḥ punaḥ-again and again.

A foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts.

At the present moment it has become fashionable to disobey the unimpeachable directions given by the ācāryas and liberated souls of the past. Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul. A conditioned soul is hampered by four defects: he is sure to commit mistakes, he is sure to become illusioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kṛṣṇa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. Although a follower may not be a liberated person, if he follows the supreme, liberated Personality of Godhead, his actions are naturally liberated from the contamination of the material nature. Lord Caitanya therefore says: "By My order you may become a spiritual master." One can immediately become a spiritual master by having full faith in the transcendental words of the Supreme Personality of Godhead and by following His instructions. Materialistic men are not interested in taking directions from a liberated person, but they are very much interested in their own concocted ideas, which make them repeatedly fail in their attempts. Because the entire world is now following the imperfect directions of conditioned souls, humanity is completely bewildered.

TEXT 6

purā sṛṣṭā hy oṣadhayo

brahmaṇā yā viśāmpate

bhujyamānā mayā dṛṣṭā

asadbhir adhṛta-vrataiḥ

SYNONYMS

purā-in the past; sṛṣṭāḥ-created; hi-certainly; oṣadhayaḥ-herbs and food grains; brahmaṇā-by Lord Brahmā; yāḥ-all those which; viśām-pate-O King; bhujyamānāḥ-being enjoyed; mayā-by me; dṛṣṭāḥ-seen; asadbhiḥ-by nondevotees; adhṛta-vrataiḥ-devoid of all spiritual activities.

My dear King, the seeds, roots, herbs and grains, which were created by Lord Brahmā in the past, are now being used by nondevotees, who are devoid of all spiritual understanding.

Lord Brahmā created this material world for the use of the living entities, but it was created according to a plan that all living entities who might come into it to dominate it for sense gratification would be given directions by Lord Brahmā in the Vedas in order that they might ultimately leave it and return home, back to Godhead. All necessities grown on earth-namely fruits, flowers, trees, grains, animals and animal by-products-were created for use in sacrifice for the satisfaction of the Supreme Personality of Godhead, Viṣṇu. However, the planet earth in the shape of a cow herein submits that all these utilities are being used by nondevotees, who have no plans for spiritual understanding. Although there are immense potencies within the earth for the production of grains, fruits and flowers, this production is checked by the earth itself when it is misused by nondevotees, who have no spiritual goals. Everything belongs to the Supreme Personality of Godhead, and everything can be used for His satisfaction. Things should not be used for the sense gratification of the living entities. This is the whole plan of material nature according to the directions of this material nature.

In this verse the words asadbhiḥ and adhṛta-vrataiḥ are important. The word asadbhiḥ refers to the nondevotees. The nondevotees have been described in Bhagavad-gītā as duṣkṛtinaḥ (miscreants), mūḍhāḥ (asses or rascals), narādhamāḥ (lowest of mankind) and māyayāpahṛta-jñānāḥ (those who have lost their knowledge to the power of the illusory energy). All these persons are asat, nondevotees. Nondevotees are also called gṛha-vrata, whereas the devotee is called dhṛta-vrata. The whole Vedic plan is that the misguided conditioned souls who have come to lord it over material nature should be trained to become dhṛta-vrata. This means that they should take a vow to satisfy their senses or enjoy material life only by satisfying the senses of the Supreme Lord. Activities intended to satisfy the senses of the Supreme Lord, Kṛṣṇa, are called kṛṣṇārthe 'khila-ceṣṭāḥ. This indicates that one can attempt all kinds of work, but one should do so to satisfy Kṛṣṇa. This is described in Bhagavad-gītā as yajñārthāt karma. The word yajña indicates Lord Viṣṇu. We should work only for His satisfaction. In modern times (Kali-yuga), however, people have forgotten Viṣṇu altogether, and they conduct their activities for sense gratification. Such people will gradually become poverty-stricken, for they cannot use things which are to be enjoyed by the Supreme Lord for their own sense gratification. If they continue like this, there will ultimately be a state of poverty, and no grains, fruits or flowers will be produced. Indeed, it is stated in the Twelfth Canto of Bhāgavatam that at the end of Kali-yuga people will be so polluted that there will no longer be any grains, wheat, sugarcane or milk.

TEXT 7

apālitānādṛtā ca

bhavadbhir loka-pālakaiḥ

corī-bhūte 'tha loke 'haṁ

yajñārthe 'grasam oṣadhīḥ

SYNONYMS

apālitā-without being taken care of; anādṛtā-being neglected; ca-also; bhavadbhiḥ-like your good self; loka-pālakaiḥ-by the governors or kings; corī-bhūte-being beset by thieves; atha-therefore; loke-this world; aham-I; yajña-arthe-for the purpose of performing sacrifices; agrasam-have hidden; oṣadhīḥ-all the herbs and grains.

My dear King, not only are grains and herbs being used by nondevotees, but, as far as I am concerned, I am not being properly maintained. Indeed, I am being neglected by kings who are not punishing these rascals who have turned into thieves by using grains for sense gratification. Consequently I have hidden all these seeds, which were meant for the performance of sacrifice.

That which happened during the time of Pṛthu Mahārāja and his father, King Vena, is also happening at this present moment. A huge arrangement exists for the production of large-scale industrial and agricultural products, but all these products are meant for sense gratification. Therefore despite such productive capacities there is scarcity because the world's population is full of thieves. The word corī-bhūte indicates that the population has turned to thievery. According to Vedic understanding, men are transformed into thieves when they plan economic development for sense gratification. It is also explained in Bhagavad-gītā that if one eats food grains without offering them to the Supreme Personality of Godhead, Yajña, he is a thief and liable to be punished. According to spiritual communism, all properties on the surface of the globe belong to the Supreme Personality of Godhead. The population has a right to use goods only after offering them to the Supreme Personality of Godhead. This is the process of accepting prasāda. Unless one eats prasāda, he is certainly a thief. It is the duty of governors and kings to punish such thieves and maintain the world nicely. If this is not done, grains will no longer be produced, and people will simply starve. Indeed, not only will people be obliged to eat less, but they will kill one another and eat each other's flesh. They are already killing animals for flesh, so when there will no longer be grains, vegetables and fruits, they will kill their own sons and fathers and eat their flesh for sustenance.

TEXT 8

nūnaṁ tā vīrudhaḥ kṣīṇā

mayi kālena bhūyasā

tatra yogena dṛṣṭena

bhavān ādātum arhati

SYNONYMS

nūnam-therefore; tāḥ-those; vīrudhaḥ-herbs and grains; kṣīṇāḥ-deteriorated; mayi-within me; kālena-in course of time; bhūyasā-very much; tatra-therefore; yogena-by proper means; dṛṣṭena-acknowledged; bhavān-Your Majesty; ādātum-to take; arhati-ought.

Due to being stocked for a very long time, all the grain seeds within me have certainly deteriorated. Therefore you should immediately arrange to take these seeds out by the standard process, which is recommended by the ācāryas or śāstras.

When there is a scarcity of grain, the government should follow the methods prescribed in the śāstra and approved by the ācāryas; thus there will be a sufficient production of grains, and food scarcity and famine can be checked. Bhagavad-gītā recommends that we perform yajña, sacrifices. By the performance of yajña, sufficient clouds gather in the sky, and when there are sufficient clouds, there is also sufficient rainfall. In this way agricultural matters are taken care of. When there is sufficient grain production, the general populace eats the grains, and animals like cows, goats and other domestic animals eat the grasses and grains also. According to this arrangement, human beings should perform the sacrifices recommended in the śāstras, and if they do so there will no longer be food scarcity. In Kali-yuga, the only sacrifice recommended is saṅkīrtana-yajña.

In this verse there are two significant words: yogena, "by the approved method," and dṛṣṭena, "as exemplified by the former ācāryas." One is mistaken if he thinks that by applying modern machines such as tractors, grains can be produced. If one goes to a desert and uses a tractor, there is still no possibility of producing grains. We may adopt various means, but it is essential to know that the planet earth will stop producing grains if sacrifices are not performed. The earth has already explained that because nondevotees are enjoying the production of food, she has reserved food seeds for the performance of sacrifice. Now, of course, atheists will not believe in this spiritual method of producing grains, but whether they believe or not, the fact remains that we are not independent to produce grain by mechanical means. As far as the approved method is concerned, it is enjoined in the śāstras that intelligent men in this age will take to the saṅkīrtana movement, and by so doing they shall worship the Supreme Personality of Godhead Lord Caitanya, whose bodily complexion is golden and who is always accompanied by His confidential devotees to preach this Kṛṣṇa consciousness movement all over the world. In its present condition, the world can only be saved by introducing this saṅkīrtana, this Kṛṣṇa consciousness movement. As we have learned from the previous verse, one who is not in Kṛṣṇa consciousness is considered a thief. Even though he may be materially very advanced, a thief cannot be placed in a comfortable position. A thief is a thief, and he is punishable. Because people are without Kṛṣṇa consciousness, they have become thieves, and consequently they are being punished by the laws of material nature. No one can check this, not even by introducing so many relief funds and humanitarian institutions. Unless the people of the world take to Kṛṣṇa consciousness, there will be a scarcity of food and much suffering.

TEXTS 9–10

vatsaṁ kalpaya me vīra

yenāhaṁ vatsalā tava

dhokṣye kṣīramayān kāmān

anurūpaṁ ca dohanam

dogdhāraṁ ca mahā-bāho

bhūtānāṁ bhūta-bhāvana

annam īpsitam ūrjasvad

bhagavān vāñchate yadi

SYNONYMS

vatsam-a calf; kalpaya-arrange; me-for me; vīra-O hero; yena-by which; aham-I; vatsalā-affectionate; tava-your; dhokṣye-shall fulfill; kṣīra-mayān-in the form of milk; kāmān-desired necessities; anurūpam-according to different living entities; ca-also; dohanam-milking pot; dogdhāram-milkman; ca-also; mahā-bāho-O mighty-armed one; bhūtānām-of all living entities; bhūta-bhāvana-O protector of the living entities; annam-food grains; īpsitam-desired; ūrjaḥ-vat-nourishing; bhagavān-your worshipable self; vāñchate-desires; yadi-if.

O great hero, protector of living entities, if you desire to relieve the living entities by supplying them sufficient grain, and if you desire to nourish them by taking milk from me, you should make arrangements to bring a calf suitable for this purpose and a pot in which the milk can be kept, as well as a milkman to do the work. Since I will be very much affectionate towards my calf, your desire to take milk from me will be fulfilled.

These are nice instructions for milking a cow. The cow must first have a calf so that out of affection for the calf she will voluntarily give sufficient milk. There must also be an expert milkman and a suitable pot in which to keep the milk. Just as a cow cannot deliver sufficient milk without being affectionate to her calf, the earth cannot produce sufficient necessities without feeling affection for those who are Kṛṣṇa conscious. Even though the earth's being in the shape of a cow may be taken figuratively, the meaning herein is very explicit. Just as a calf can derive milk from a cow, all living entities-including animals, birds, bees, reptiles and aquatics-can receive their respective foods from the planet earth, provided that human beings are not asat, or adhṛta-vrata, as we have previously discussed. When human society becomes asat, or ungodly, or devoid of Kṛṣṇa consciousness, the entire world suffers. If human beings are well-behaved, animals will also receive sufficient food and be happy. The ungodly human being, ignorant of his duty to give protection and food to the animals, kills them to compensate for the insufficient production of grains. Thus no one is satisfied, and that is the cause for the present condition in today's world.

TEXT 11

samāṁ ca kuru māṁ rājan

deva-vṛṣṭaṁ yathā payaḥ

apartāv api bhadraṁ te

upāvarteta me vibho

SYNONYMS

samām-equally level; ca-also; kuru-make; mām-me; rājan-O King; deva-vṛṣṭam-fallen as rain by the mercy of King Indra; yathā-so that; payaḥ-water; apa-ṛtau-when the rainy season has ceased; api-even; bhadram-auspiciousness; te-unto you; upāvarteta-it can remain; me-on me; vibho-O Lord.

My dear King, may I inform you that you have to make the entire surface of the globe level. This will help me, even when the rainy season has ceased. Rainfall comes by the mercy of King Indra. Rainfall will remain on the surface of the globe, always keeping the earth moistened, and thus it will be auspicious for all kinds of production.

King Indra of the heavenly planets is in charge of throwing thunderbolts and giving rainfall. Generally thunderbolts are thrown on the tops of hills in order to break them to pieces. As these pieces are spread asunder in due course of time, the surface of the globe gradually becomes fit for agriculture. Level land is especially conducive to the production of grain. Thus the planet earth requested Mahārāja Pṛthu to level the surface of the earth, breaking up the high land and mountains.

TEXT 12

iti priyaṁ hitaṁ vākyaṁ

bhuva ādāya bhūpatiḥ

vatsaṁ kṛtvā manuṁ pāṇāv

aduhat sakalauṣadhīḥ

SYNONYMS

iti-thus; priyam-pleasing; hitam-beneficial; vākyam-words; bhuvaḥ-of the earth; ādāya-taking into consideration; bhū-patiḥ-the King; vatsam-calf; kṛtvā-making; manum-Svāyambhuva Manu; pāṇau-in his hands; aduhat-milked; sakala-all; oṣadhīḥ-herbs and grains.

After hearing the auspicious and pleasing words of the planet earth, the King accepted them. He then transformed Svāyambhuva Manu into a calf and milked all the herbs and grains from the earth in the form of a cow, keeping them in his cupped hands.

TEXT 13

tathāpare ca sarvatra

sāram ādadate budhāḥ

tato 'nye ca yathā-kāmaṁ

duduhuḥ pṛthu-bhāvitām

SYNONYMS

tathā-so; apare-others; ca-also; sarvatra-everywhere; sāram-the essence; ādadate-took; budhāḥ-the intelligent class of men; tataḥ-thereafter; anye-others; ca-also; yathā-kāmam-as much as they desired; duduhuḥ-milked; pṛthu-bhāvitām-the planet earth, controlled by Pṛthu Mahārāja.

Others, who were as intelligent as King Pṛthu, also took the essence out of the earthly planet. Indeed, everyone took this opportunity to follow in the footsteps of King Pṛthu and get whatever he desired from the planet earth.

The planet earth is also called vasundharā. The word vasu means "wealth," and dharā means "one who holds." All creatures within the earth fulfill the necessities required for human beings, and all living entities can be taken out of the earth by the proper means. As suggested by the planet earth, and accepted and initiated by King Pṛthu, whatever is taken from the earth-either from the mines, from the surface of the globe or from the atmosphere-should always be considered the property of the Supreme Personality of Godhead and should be used for Yajña, Lord Viṣṇu. As soon as the process of yajña is stopped, the earth will withhold all productions-vegetables, trees, plants, fruits, flowers, other agricultural products and minerals. As confirmed in Bhagavad-gītā, the process of yajña was instituted from the beginning of creation. By the regular performance of yajña, the equal distribution of wealth and the restriction of sense gratification, the entire world will be made peaceful and prosperous. As already mentioned, in this age of Kali the simple performance of saṅkīrtana-yajña-the holding of festivals as initiated by the International Society for Krishna Consciousness-should be introduced in every town and village. Intelligent men should encourage the performance of saṅkīrtana-yajña by their personal behavior. This means that they should follow the process of austerity by restricting themselves from illicit sex life, meat-eating, gambling and intoxication. If the intelligent men, or the brāhmaṇas of society, would follow the rules and regulations, certainly the entire face of this present world, which is in such chaotic condition, would change, and people would be happy and prosperous.

TEXT 14

ṛṣayo duduhur devīm

indriyeṣv atha sattama

vatsaṁ bṛhaspatiṁ kṛtvā

payaś chandomayaṁ śuci

SYNONYMS

ṛṣayaḥ-the great sages; duduhuḥ-milked; devīm-the earth; indriyeṣu-in the senses; atha-then; sattama-O Vidura; vatsam-the calf; bṛhaspatim-the sage Bṛhaspati; kṛtvā-making; payaḥ-milk; chandaḥ-mayam-in the form of the Vedic hymns; śuci-pure.

All the great sages transformed Bṛhaspati into a calf, and making the senses into a pot, they milked all kinds of Vedic knowledge to purify words, mind and hearing.

Bṛhaspati is the priest of the heavenly planets. Vedic knowledge was received in logical order by the great sages through Bṛhaspati for the benefit of human society, not only on this planet, but throughout the universes. In other words, Vedic knowledge is considered one of the necessities for human society. If human society remains satisfied simply by taking grains from the planet earth as well as other necessities for maintaining the body, society will not be sufficiently prosperous. Humanity must have food for the mind and ear, as well as for the purpose of vibration. As far as transcendental vibrations are concerned, the essence of all Vedic knowledge is the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In Kali-yuga, if this Vedic mahā-mantra is chanted regularly and heard regularly by the devotional process of śravaṇaṁ kīrtanam, it will purify all societies, and thus humanity will be happy both materially and spiritually.

TEXT 15

kṛtvā vatsaṁ sura-gaṇā

indraṁ somam adūduhan

hiraṇmayena pātreṇa

vīryam ojo balaṁ payaḥ

SYNONYMS

kṛtvā-making; vatsam-calf; sura-gaṇāḥ-the demigods; indram-Indra, King of heaven; somam-nectar; adūduhan-they milked out; hiraṇmayena-golden; pātreṇa-with a pot; vīryam-mental power; ojaḥ-strength of the senses; balam-strength of the body; payaḥ-milk.

All the demigods made Indra, the King of heaven, into a calf, and from the earth they milked the beverage soma, which is nectar. Thus they became very powerful in mental speculation and bodily and sensual strength.

In this verse the word soma means "nectar." Soma is a kind of beverage made in the heavenly planets from the moon to the kingdoms of the demigods in the various higher planetary systems. By drinking this soma beverage the demigods become more powerful mentally and increase their sensual power and bodily strength. The words hiraṇmayena pātreṇa indicate that this soma beverage is not an ordinary intoxicating liquor. The demigods would not touch any kind of liquor. Nor is soma a kind of drug. It is a different kind of beverage, available in the heavenly planets. Soma is far different from the liquors made for demoniac people, as explained in the next verse.

TEXT 16

daiteyā dānavā vatsaṁ

prahlādam asurarṣabham

vidhāyādūduhan kṣīram

ayaḥ-pātre surāsavam

SYNONYMS

daiteyāḥ-the sons of Diti; dānavāḥ-demons; vatsam-the calf; prahlādam-Prahlāda Mahārāja; asura-demon; ṛṣabham-the chief; vidhāya-making; adūduhan-they milked out; kṣīram-milk; ayaḥ-iron; pātre-in a pot; surā-liquor; āsavam-fermented liquids like beer.

The sons of Diti and the demons transformed Prahlāda Mahārāja, who was born in an asura family, into a calf, and they extracted various kinds of liquor and beer, which they put into a pot made of iron.

The demons also have their own types of beverages in the form of liquors and beers, just as the demigods use soma-rasa for their drinking purposes. The demons born of Diti take great pleasure in drinking wine and beer. Even today people of demoniac nature are very much addicted to liquor and beer. The name of Prahlāda Mahārāja is very significant in this connection. Because Prahlāda Mahārāja was born in a family of demons, as the son of Hiraṇyakaśipu, by his mercy the demons were and still are able to have their drinks in the form of wine and beer. The word ayaḥ (iron) is very significant. Whereas the nectarean soma was put in a golden pot, the liquors and beers were put in an iron pot. Because the liquor and beer are inferior, they are placed in an iron pot, and because soma-rasa is superior, it is placed in a golden pot.

TEXT 17

gandharvāpsaraso 'dhukṣan

pātre padmamaye payaḥ

vatsaṁ viśvāvasuṁ kṛtvā

gāndharvaṁ madhu saubhagam

SYNONYMS

gandharva-inhabitants of the Gandharva planet; apsarasaḥ-the inhabitants of the Apsarā planet; adhukṣan-milked out; pātre-in a pot; padma-maye-made of a lotus; payaḥ-milk; vatsam-calf; viśvāvasum-of the name Viśvāvasu; kṛtvā-making; gāndharvam-songs; madhu-sweet; saubhagam-beauty.

The inhabitants of Gandharvaloka and Apsaroloka made Viśvāvasu into a calf, and they drew the milk into a lotus flower pot. The milk took the shape of sweet musical art and beauty.

TEXT 18

vatsena pitaro 'ryamṇā

kavyaṁ kṣīram adhukṣata

āma-pātre mahā-bhāgāḥ

śraddhayā śrāddha-devatāḥ

SYNONYMS

vatsena-by the calf; pitaraḥ-the inhabitants of Pitṛloka; aryamṇā-by the god of Pitṛloka, Aryamā; kavyam-offerings of food to ancestors; kṣīram-milk; adhukṣata-took out; āma-pātre-into an unbaked earthen pot; mahā-bhāgāḥ-the greatly fortunate; śraddhayā-with great faith; śrāddha-devatāḥ-the demigods presiding over śrāddha ceremonies in honor of deceased relatives.

The fortunate inhabitants of Pitṛloka, who preside over the funeral ceremonies, made Aryamā into a calf. With great faith they milked kavya, food offered to the ancestors, into an unbaked earthen pot.

In Bhagavad-gītā (9.25) it is said, pitṝn yānti pitṛ-vratāḥ. Those who are interested in family welfare are called pitṛ-vratāḥ. There is a planet called Pitṛloka, and the predominating deity of that planet is called Aryamā. He is somewhat of a demigod, and by satisfying him one can help ghostly family members develop a gross body. Those who are very sinful and attached to their family, house, village or country do not receive a gross body made of material elements but remain in a subtle body, composed of mind, ego and intelligence. Those who live in such subtle bodies are called ghosts. This ghostly position is very painful because a ghost has intelligence, mind and ego and wants to enjoy material life, but because he doesn't have a gross material body, he can only create disturbances for want of material satisfaction. It is the duty of family members, especially the son, to offer oblations to the demigod Aryamā or to Lord Viṣṇu. From time immemorial in India the son of a dead man goes to Gayā and, at a Viṣṇu temple there, offers oblations for the benefit of his ghostly father. It is not that everyone's father becomes a ghost, but the oblations of piṇḍa are offered to the lotus feet of Lord Viṣṇu so that if a family member happens to become a ghost, he will be favored with a gross body. However, if one is habituated to taking the prasāda of Lord Viṣṇu, there is no chance of his becoming a ghost or anything lower than a human being. In Vedic civilization there is a performance called śrāddha by which food is offered with faith and devotion. If one offers oblations with faith and devotion-either to the lotus feet of Lord Viṣṇu or to His representative in Pitṛloka, Aryamā-one's forefathers will attain material bodies to enjoy whatever material enjoyment is due them. In other words, they do not have to become ghosts.

TEXT 19

prakalpya vatsaṁ kapilaṁ

siddhāḥ saṅkalpanāmayīm

siddhiṁ nabhasi vidyāṁ ca

ye ca vidyādharādayaḥ

SYNONYMS

prakalpya-appointing; vatsam-calf; kapilam-the great sage Kapila; siddhāḥ-the inhabitants of Siddhaloka; saṅkalpanā-mayīm-proceeding from will; siddhim-yogic perfection; nabhasi-in the sky; vidyām-knowledge; ca-also; ye-those who; ca-also; vidyādhara-ādayaḥ-the inhabitants of Vidyādhara-loka, and so on.

After this, the inhabitants of Siddhaloka, as well as the inhabitants of Vidyādhara-loka, transformed the great sage Kapila into a calf, and making the whole sky into a pot, they milked out specific yogic mystic powers, beginning with aṇimā. Indeed, the inhabitants of Vidyādhara-loka acquired the art of flying in the sky.

The inhabitants of both Siddhaloka and Vidyādhara-loka are naturally endowed with mystic yogic powers by which they not only can fly in outer space without a vehicle but can also fly from one planet to another simply by exerting their will. Just as fish can swim within water, the residents of Vidyādhara-loka can swim in the ocean of air. As far as the inhabitants of Siddhaloka are concerned, they are endowed with all mystic powers. The yogīs in this planet practice the eightfold yogic mysticism-namely yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. By regularly practicing the yogic processes one after another, the yogīs attain various perfections; they can become smaller than the smallest, heavier than the heaviest, etc. They can even manufacture a planet, get whatever they like and control whatever man they want. All the residents of Siddhaloka are naturally endowed with these mystic yogic powers. It is certainly a very wonderful thing if we see a person on this planet flying in the sky without a vehicle, but in Vidyādhara-loka such flying is as commonplace as a bird's flying in the sky. Similarly, in Siddhaloka all the inhabitants are great yogīs, perfect in mystic powers.

The name of Kapila Muni is significant in this verse because He was the expounder of the Sāṅkhya philosophical system, and His father, Kardama Muni, was a great yogī and mystic. Indeed, Kardama Muni prepared a great airplane, which was as large as a small town and had various gardens, palatial buildings, servants and maidservants. With all this paraphernalia, Kapiladeva's mother, Devahūti, and His father, Kardama Muni, traveled all over the universes and visited different planets.

TEXT 20

anye ca māyino māyām

antardhānādbhutātmanām

mayaṁ prakalpya vatsaṁ te

duduhur dhāraṇāmayīm

SYNONYMS

anye-others; ca-also; māyinaḥ-mystic magicians; māyām-mystic powers; antardhāna-disappearing; adbhuta-wonderful; ātmanām-of the body; mayam-the demon named Maya; prakalpya-making; vatsam-the calf; te-they; duduhuḥ-milked out; dhāraṇāmayīm-proceeding from will.

Others also, the inhabitants of planets known as Kimpuruṣa-loka, made the demon Maya into a calf, and they milked out mystic powers by which one can disappear immediately from another's vision and appear again in a different form.

It is said that the inhabitants of Kimpuruṣa-loka can perform many wonderful mystic demonstrations. In other words, they can exhibit as many wonderful things as one can imagine. The inhabitants of this planet can do whatever they like, or whatever they imagine. Such powers are also mystic powers. The possession of such mystic power is called īśitā. The demons generally learn such mystic powers by the practice of yoga. In the Daśama-skandha, the Tenth Canto, of Śrīmad-Bhāgavatam, there is a vivid description of how the demons appear before Kṛṣṇa in various wonderful forms. For instance, Bakāsura appeared before Kṛṣṇa and His cowherd boyfriends as a gigantic crane. While present on this planet, Lord Kṛṣṇa had to fight with many demons who could exhibit the wonderful mystic powers of Kimpuruṣa-loka. Although the inhabitants of Kimpuruṣa-loka are naturally endowed with such powers, one can attain these powers on this planet by performing different yogic practices.

TEXT 21

yakṣa-rakṣāṁsi bhūtāni

piśācāḥ piśitāśanāḥ

bhūteśa-vatsā duduhuḥ

kapāle kṣatajāsavam

SYNONYMS

yakṣa-the Yakṣas (the descendants of Kuvera); rakṣāṁsi-the Rākṣasas (meat-eaters); bhūtāni-ghosts; piśācāḥ-witches; piśita-aśanāḥ-who are all habituated to eating flesh; bhūteśa-Lord Śiva's incarnation Rudra; vatsāḥ-whose calf; duduhuḥ-milked out; kapāle-in a pot of skulls; kṣata-ja-blood; āsavam-a fermented beverage.

Then the Yakṣas, Rākṣasas, ghosts and witches, who are habituated to eating flesh, transformed Lord Śiva's incarnation Rudra [Bhūtanātha] into a calf and milked out beverages made of blood and put them in a pot made of skulls.

There are some types of living entities in the form of human beings whose living conditions and eatables are most abominable. Generally they eat flesh and fermented blood, which is mentioned in this verse as kṣatajāsavam. The leaders of such degraded men known as Yakṣas, Rākṣasas, bhūtas and piśācas, are all in the mode of ignorance. They have been placed under the control of Rudra. Rudra is the incarnation of Lord Śiva and is in charge of the mode of ignorance in material nature. Another name of Lord Śiva is Bhūtanātha, meaning "master of ghosts." Rudra was born from between Brahmā's eyes when Brahmā was very angry at the four Kumāras.

TEXT 22

tathāhayo dandaśūkāḥ

sarpā nāgāś ca takṣakam

vidhāya vatsaṁ duduhur

bila-pātre viṣaṁ payaḥ

SYNONYMS

tathā-similarly; ahayaḥ-snakes without hoods; dandaśūkāḥ-scorpions; sarpāḥ-cobras; nāgāḥ-big snakes; ca-and; takṣakam-Takṣaka, chief of the snakes; vidhāya-making; vatsam-calf; duduhuḥ-milked out; bila-pātre-in the pot of snake holes; viṣam-poison; payaḥ-as milk.

Thereafter cobras and snakes without hoods, large snakes, scorpions and many other poisonous animals took poison out of the planet earth as their milk and kept this poison in snake holes. They made a calf out of Takṣaka.

Within this material world there are various types of living entities, and the different types of reptiles and scorpions mentioned in this verse are also provided with their sustenance by the arrangement of the Supreme Personality of Godhead. The point is that everyone is taking his eatables from the planet earth. According to one's association with the material qualities, one develops a certain type of character. Payaḥ-pānaṁ bhujaṅgānām: if one feeds a serpent milk, the snake will simply increase his venom. However, if one supplies milk to a talented sage or saint, the sage will develop finer brain tissues by which he can contemplate higher, spiritual life. Thus the Lord is supplying everyone food, but according to the living entity's association with the modes of material nature, the living entity develops his specific character.

TEXTS 23–24

paśavo yavasaṁ kṣīraṁ

vatsaṁ kṛtvā ca go-vṛṣam

araṇya-pātre cādhukṣan

mṛgendreṇa ca daṁṣṭriṇaḥ

kravyādāḥ prāṇinaḥ kravyaṁ

duduhuḥ sve kalevare

suparṇa-vatsā vihagāś

caraṁ cācaram eva ca

SYNONYMS

paśavaḥ-cattle; yavasam-green grasses; kṣīram-milk; vatsam-the calf; kṛtvā-making; ca-also; go-vṛṣam-the bull carrier of Lord Śiva; araṇya-pātre-in the pot of the forest; ca-also; adhukṣan-milked out; mṛga-indreṇa-by the lion; ca-and; daṁṣṭriṇaḥ-animals with sharp teeth; kravya-adāḥ-animals who eat raw flesh; prāṇinaḥ-living entities; kravyam-flesh; duduhuḥ-took out; sve-own; kalevare-in the pot of their body; suparṇa-Garuḍa; vatsāḥ-whose calf; vihagāḥ-the birds; caram-moving living entities; ca-also; acaram-nonmoving living entities; eva-certainly; ca-also.

The four-legged animals like the cows made a calf out of the bull who carries Lord Śiva and made a milking pot out of the forest. Thus they got fresh green grasses to eat. Ferocious animals like tigers transformed a lion into a calf, and thus they were able to get flesh for milk. The birds made a calf out of Garuḍa and took milk from the planet earth in the form of moving insects and nonmoving plants and grasses.

There are many carnivorous birds descended from Garuḍa, the winged carrier of Lord Viṣṇu. Indeed, there is a particular type of bird that is very fond of eating monkeys. Eagles are fond of eating goats, and of course many birds eat only fruits and berries. Therefore the words caram, referring to moving animals, and acaram, referring to grasses, fruits and vegetables, are mentioned in this verse.

TEXT 25

vaṭa-vatsā vanaspatayaḥ

pṛthag rasamayaṁ payaḥ

girayo himavad-vatsā

nānā-dhātūn sva-sānuṣu

SYNONYMS

vaṭa-vatsāḥ-making the banyan tree a calf; vanaḥ-patayaḥ-the trees; pṛthak-different; rasa-mayam-in the form of juices; payaḥ-milk; girayaḥ-the hills and mountains; himavat-vatsāḥ-making the Himalayas the calf; nānā-various; dhātūn-minerals; sva-own; sānuṣu-on their peaks.

The trees made a calf out of the banyan tree, and thus they derived milk in the form of many delicious juices. The mountains transformed the Himalayas into a calf, and they milked a variety of minerals into a pot made of the peaks of hills.

TEXT 26

sarve sva-mukhya-vatsena

sve sve pātre pṛthak payaḥ

sarva-kāma-dughāṁ pṛthvīṁ

duduhuḥ pṛthu-bhāvitām

SYNONYMS

sarve-all; sva-mukhya-by their own chiefs; vatsena-as the calf; sve sve-in their own; pātre-pots; pṛthak-different; payaḥ-milk; sarva-kāma-all desirables; dughām-supplying as milk; pṛthvīm-the planet earth; duduhuḥ-milked out; pṛthu-bhāvitām-controlled by King Pṛthu.

The planet earth supplied everyone his respective food. During the time of King Pṛthu, the earth was fully under the control of the King. Thus all the inhabitants of the earth could get their food supply by creating various types of calves and putting their particular types of milk in various pots.

This is evidence that the Lord supplies food to everyone. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān. Although the Lord is one, He is supplying all necessities to everyone through the medium of the planet earth. There are different varieties of living entities on different planets, and they all derive their eatables from their planets in different forms. On the basis of these descriptions, how can one assume that there is no living entity on the moon? Every moon is earthly, being composed of the five elements. Every planet produces different types of food according to the needs of its residents. According to the Vedic śāstras, it is not true that the moon does not produce food or that no living entity is living there.

TEXT 27

evaṁ pṛthv-ādayaḥ pṛthvīm

annādāḥ svannam ātmanaḥ

doha-vatsādi-bhedena

kṣīra-bhedaṁ kurūdvaha

SYNONYMS

evam-thus; pṛthu-ādayaḥ-King Pṛthu and others; pṛthvīm-the earth; anna-adāḥ-all living entities desiring food; su-annam-their desired foodstuff; ātmanaḥ-for self-preservation; doha-for milking; vatsa-ādi-by calves, pots and milkers; bhedena-different; kṣīra-milk; bhedam-different; kuru-udvaha-O chief of the Kurus.

My dear Vidura, chief of the Kurus, in this way King Pṛthu and all the others who subsist on food created different types of calves and milked out their respective eatables. Thus they received their various foodstuffs, which were symbolized as milk.

TEXT 28

tato mahīpatiḥ prītaḥ

sarva-kāma-dughāṁ pṛthuḥ

duhitṛtve cakāremāṁ

premṇā duhitṛ-vatsalaḥ

SYNONYMS

tataḥ-thereafter; mahī-patiḥ-the King; prītaḥ-being pleased; sarva-kāma-all desirables; dughām-producing as milk; pṛthuḥ-King Pṛthu; duhitṛtve-treating as his daughter; cakāra-did; imām-unto the planet earth; premṇā-out of affection; duhitṛ-vatsalaḥ-affectionate to his daughter.

Thereafter King Pṛthu was very satisfied with the planet earth, for she sufficiently supplied all food to various living entities. Thus he developed an affection for the planet earth, just as if she were his own daughter.

TEXT 29

cūrṇayan sva-dhanuṣ-koṭyā

giri-kūṭāni rāja-rāṭ

bhū-maṇḍalam idaṁ vainyaḥ

prāyaś cakre samaṁ vibhuḥ

SYNONYMS

cūrṇayan-making into pieces; sva-his own; dhanuḥ-koṭyā-by the power of his bow; giri-of the hills; kūṭāni-the tops; rāja-rāṭ-the emperor; bhū-maṇḍalam-the whole earth; idam-this; vainyaḥ-the son of Vena; prāyaḥ-almost; cakre-made; samam-level; vibhuḥ-the powerful.

After this, the king of all kings, Mahārāja Pṛthu, leveled all rough places on the surface of the globe by breaking up the hills with the strength of his bow. By his grace the surface of the globe almost became flat.

Generally the mountainous and hilly portions of the earth are made flat by the striking of thunderbolts. Generally this is the business of King Indra of the heavenly planets, but King Pṛthu, an incarnation of the Supreme Personality of Godhead, did not wait for King Indra to break up the hills and mountains but did so himself by using his strong bow.

TEXT 30

athāsmin bhagavān vainyaḥ

prajānāṁ vṛttidaḥ pitā

nivāsān kalpayāṁ cakre

tatra tatra yathārhataḥ

SYNONYMS

atha-thus; asmin-on this planet earth; bhagavān-the Personality of Godhead; vainyaḥ-son of Vena; prajānām-of the citizens; vṛttidaḥ-who supplies employment; pitā-a father; nivāsān-residences; kalpayām-suitable; cakre-make; tatra tatra-here and there; yathā-as; arhataḥ-desirable, suitable.

To all the citizens of the state, King Pṛthu was as good as a father. Thus he was visibly engaged in giving them proper subsistence and proper employment for subsistence. After leveling the surface of the globe, he earmarked different places for residential quarters, inasmuch as they were desirable.

TEXT 31

grāmān puraḥ pattanāni

durgāṇi vividhāni ca

ghoṣān vrajān sa-śibirān

ākarān kheṭa-kharvaṭān

SYNONYMS

grāmān-villages; puraḥ-cities; pattanāni-settlements; durgāṇi-forts; vividhāni-of different varieties; ca-also; ghoṣān-habitations for the milkmen; vrajān-pens for cattle; sa-śibirān-with camps; ākarān-mines; kheṭa-agricultural towns; kharvaṭān-mountain villages.

In this way the King founded many types of villages, settlements and towns and built forts, residences for cowherdsmen, stables for the animals, and places for the royal camps, mining places, agricultural towns and mountain villages.

TEXT 32

prāk pṛthor iha naivaiṣā

pura-grāmādi-kalpanā

yathā-sukhaṁ vasanti sma

tatra tatrākutobhayāḥ

SYNONYMS

prāk-before; pṛthoḥ-King Pṛthu; iha-on this planet; na-never; eva-certainly; eṣā-this; pura-of towns; grāma-ādi-of villages, etc.; kalpanā-planned arrangement; yathā-as; sukham-convenient; vasanti sma-lived; tatra tatra-here and there; akutaḥ-bhayāḥ-without hesitation.

Before the reign of King Pṛthu there was no planned arrangement for different cities, villages, pasturing grounds, etc. Every thing was scattered, and everyone constructed his residential quarters according to his own convenience. However, since King Pṛthu plans were made for towns and villages.

From this statement it appears that town and city planning is not new but has been coming down since the time of King Pṛthu. In India we can see regular planning methods evident in very old cities. In Śrīmad-Bhāgavatam there are many descriptions of such ancient cities. Even five thousand years ago, Lord Kṛṣṇa's capital, Dvārakā, was well planned, and similar other cities-Mathurā and Hastināpura (now New Delhi)-were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages.

Thus end the Bhaktivedanta purports of the Fourth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Pṛthu Mahārāja Milks the Earth Planet."

Chapter Nineteen

King Pṛthu's One Hundred Horse Sacrifices

TEXT 1

maitreya uvāca

athādīkṣata rājā tu

hayamedha-śatena saḥ

brahmāvarte manoḥ kṣetre

yatra prācī sarasvatī

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; atha-thereafter; adīkṣata-took initiation; rājā-the King; tu-then; haya-horse; medha-sacrifices; śatena-to perform one hundred; saḥ-he; brahmāvarte-known as Brahmāvarta; manoḥ-of Svāyambhuva Manu; kṣetre-in the land; yatra-where; prācī-eastern; sarasvatī-the river named Sarasvatī.

The great sage Maitreya continued: My dear Vidura, King Pṛthu initiated the performance of one hundred horse sacrifices at the spot where the River Sarasvatī flows towards the east. This piece of land is known as Brahmāvarta, and it was controlled by Svāyambhuva Manu.

TEXT 2

tad abhipretya bhagavān

karmātiśayam ātmanaḥ

śata-kratur na mamṛṣe

pṛthor yajña-mahotsavam

SYNONYMS

tat abhipretya-considering this matter; bhagavān-the most powerful; karma-atiśayam-excelling in fruitive activities; ātmanaḥ-of himself; śata-kratuḥ-King Indra, who had performed a hundred sacrifices; na-not; mamṛṣe-did tolerate; pṛthoḥ-of King Pṛthu; yajña-sacrificial; mahā-utsavam-great ceremonies.

When the most powerful Indra, the King of heaven, saw this, he considered the fact that King Pṛthu was going to exceed him in fruitive activities. Thus Indra could not tolerate the great sacrificial ceremonies performed by King Pṛthu.

In the material world everyone who comes to enjoy himself or lord it over material nature is envious of others. This envy is also found in the personality of the King of heaven, Indra. As evident from revealed scriptures, Indra was several times envious of many persons. He was especially envious of great fruitive activities and the execution of yoga practices, or siddhis. Indeed, he could not tolerate them, and he desired to break them up. He was envious due to fear that those who performed great sacrifices for the execution of mystic yoga might occupy his seat. Since no one in this material world can tolerate another's advancement, everyone in the material world is called matsara, envious. In the beginning of Śrīmad-Bhāgavatam it is therefore said that Śrīmad-Bhāgavatam is meant for those who are completely nirmatsara (nonenvious). In other words, one who is not free from the contamination of envy cannot advance in Kṛṣṇa consciousness. In Kṛṣṇa consciousness, however, if someone excels another person, the devotee who is excelled thinks how fortunate the other person is to be advancing in devotional service. Such nonenvy is typical of Vaikuṇṭha. However, when one is envious of his competitor, that is material. The demigods posted in the material world are not exempt from envy.

TEXT 3

yatra yajña-patiḥ sākṣād

bhagavān harir īśvaraḥ

anvabhūyata sarvātmā

sarva-loka-guruḥ prabhuḥ

SYNONYMS

yatra-where; yajña-patiḥ-the enjoyer of all sacrifices; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; hariḥ-Lord Viṣṇu; īśvaraḥ-the supreme controller; anvabhūyata-became visible; sarva-ātmā-the Supersoul of everyone; sarva-loka-guruḥ-the master of all planets, or the teacher of everyone; prabhuḥ-the proprietor.

The Supreme Personality of Godhead, Lord Viṣṇu, is present in everyone's heart as the Supersoul, and He is the proprietor of all planets and the enjoyer of the results of all sacrifices. He was personally present at the sacrifices made by King Pṛthu.

In this verse the word sākṣāt is significant. Pṛthu Mahārāja was a śaktyāveśa-avatāra incarnation of Lord Viṣṇu. Actually Pṛthu Mahārāja was a living entity, but he acquired specific powers from Lord Viṣṇu. Lord Viṣṇu, however, is directly the Supreme Personality of Godhead, and thus belongs to the category of viṣṇu-tattva. Mahārāja Pṛthu belonged to the jīva-tattva. The viṣṇu-tattva indicates God, whereas the jīva-tattva indicates the part and parcel of God. When God's part and parcel is especially empowered, he is called śaktyāveśa-avatāra. Lord Viṣṇu is herein described as harir īśvaraḥ. The Lord is so kind that He takes all miserable conditions away from His devotees. Consequently He is called Hari. He is described as īśvara because He can do whatever He likes. He is the supreme controller. The supreme īśvara puruṣottama is Lord Kṛṣṇa. He exhibits His powers as īśvara, or the supreme controller, when He assures His devotee in Bhagavad-gītā (18.66): "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." He can immediately make His devotee immune from all the reactions caused by sinful life if the devotee simply surrenders unto Him. He is described herein as sarvātmā, meaning that He is present in everyone's heart as the Supersoul, and as such He is the supreme teacher of everyone. If we are fortunate enough to take the lessons given by Lord Kṛṣṇa in Bhagavad-gītā, our lives immediately become successful. No one can give better instructions to human society than Lord Kṛṣṇa.

TEXT 4

anvito brahma-śarvābhyāṁ

loka-pālaiḥ sahānugaiḥ

upagīyamāno gandharvair

munibhiś cāpsaro-gaṇaiḥ

SYNONYMS

anvitaḥ-being accompanied; brahma-by Lord Brahmā; śarvābhyām-and by Lord Śiva; loka-pālaiḥ-by the predominating chiefs of all different planets; saha anugaiḥ-along with their followers; upagīyamānaḥ-being praised; gandharvaiḥ-by the residents of Gandharvaloka; munibhiḥ-by great sages; ca-also; apsaraḥ-gaṇaiḥ-by the residents of Apsaroloka.

When Lord Viṣṇu appeared in the sacrificial arena, Lord Brahmā, Lord Śiva and all the chief predominating personalities of every planet, as well as their followers, came with Him. When He appeared on the scene, the residents of Gandharvaloka, the great sages, and the residents of Apsaroloka all praised Him.

TEXT 5

siddhā vidyādharā daityā

dānavā guhyakādayaḥ

sunanda-nanda-pramukhāḥ

pārṣada-pravarā hareḥ

SYNONYMS

siddhāḥ-the residents of Siddhaloka; vidyādharāḥ-the residents of Vidyādhara-loka; daityāḥ-the demoniac descendants of Diti; dānavāḥ-the asuras; guhyaka-ādayaḥ-the Yakṣas, etc.; sunanda-nanda-pramukhāḥ-headed by Sunanda and Nanda, the chief of Lord Viṣṇu's associates from Vaikuṇṭha; pārṣada-associates; pravarāḥ-most respectful; hareḥ-of the Supreme Personality of Godhead.

The Lord was accompanied by the residents of Siddhaloka and Vidyādhara-loka, all the descendants of Diti, and the demons and the Yakṣas. He was also accompanied by His chief associates, headed by Sunanda and Nanda.

TEXT 6

kapilo nārado datto

yogeśāḥ sanakādayaḥ

tam anvīyur bhāgavatā

ye ca tat-sevanotsukāḥ

SYNONYMS

kapilaḥ-Kapila Muni; nāradaḥ-the great sage Nārada; dattaḥ-Dattātreya; yoga-īśāḥ-the masters of mystic power; sanaka-ādayaḥ-headed by Sanaka; tam-Lord Viṣṇu; anvīyuḥ-followed; bhāgavatāḥ-great devotees; ye-all those who; ca-also; tat-sevana-utsukāḥ-always eager to serve the Lord.

Great devotees, who were always engaged in the service of the Supreme Personality of Godhead, as well as the great sages named Kapila, Nārada and Dattātreya, and masters of mystic powers, headed by Sanaka Kumāra, all attended the great sacrifice with Lord Viṣṇu.

TEXT 7

yatra dharma-dughā bhūmiḥ

sarva-kāma-dughā satī

dogdhi smābhīpsitān arthān

yajamānasya bhārata

SYNONYMS

yatra-where; dharma-dughā-producing sufficient milk for religiosity; bhūmiḥ-the land; sarva-kāma-all desires; dughā-yielding as milk; satī-the cow; dogdhi sma-fulfilled; abhīpsitān-desirable; arthān-objects; yajamānasya-of the sacrificer; bhārata-my dear Vidura.

My dear Vidura, in that great sacrifice the entire land came to be like the milk-producing kāma-dhenu, and thus, by the performance of yajña, all daily necessities for life were supplied.

In this verse the word dharma-dughā is significant, for it indicates kāma-dhenu. Kāma-dhenu is also known as surabhi. Surabhi cows inhabit the spiritual world, and, as stated in Brahma-saṁhitā, Lord Kṛṣṇa is engaged in tending these cows: surabhīr abhipālayantam [Bs. 5.29]. One can milk a surabhi cow as often as one likes, and the cow will deliver as much milk as one requires. Milk, of course, is necessary for the production of so many milk products, especially clarified butter, which is required for the performance of great sacrifices. Unless we are prepared to perform the prescribed sacrifices, our supply of the necessities of life will be checked. Bhagavad-gītā confirms that Lord Brahmā created human society along with yajña, the performance of sacrifice. Yajña means Lord Viṣṇu, the Supreme Personality of Godhead, and sacrifice means working for the satisfaction of the Supreme Personality of Godhead. In this age, however, it is very difficult to find qualified brāhmaṇas who can perform sacrifices as prescribed in the Vedas. Therefore it is recommended in Śrīmad-Bhāgavatam (yajñaiḥ saṅkīrtana-prāyaiḥ) that by performing saṅkīrtana-yajña and by satisfying the yajña-puruṣa, Lord Caitanya, one can derive all the results derived by great sacrifices in the past. King Pṛthu and others derived all the necessities of life from the earthly planet by performing great sacrifices. Now this saṅkīrtana movement has already been started by the International Society for Krishna Consciousness. people should take advantage of this great sacrifice and join in the Society's activities; then there will be no scarcity. If saṅkīrtana-yajña is performed, there will be no difficulty, not even in industrial enterprises. Therefore this system should be introduced in all spheres of life-social, political, industrial, commercial, etc. Then everything will run very peacefully and smoothly.

TEXT 8

ūhuḥ sarva-rasān nadyaḥ

kṣīra-dadhy-anna-go-rasān

taravo bhūri-varṣmāṇaḥ

prāsūyanta madhu-cyutaḥ

SYNONYMS

ūhuḥ-bore; sarva-rasān-all kinds of tastes; nadyaḥ-the rivers; kṣīra-milk; dadhi-curd; anna-different kinds of food; go-rasān-other milk products; taravaḥ-trees; bhūri-great; varṣmāṇaḥ-having bodies; prāsūyanta-bore fruit; madhu-cyutaḥ-dropping honey.

The flowing rivers supplied all kinds of tastes-sweet, pungent, sour, etc.-and very big trees supplied fruit and honey in abundance. The cows, having eaten sufficient green grass, supplied profuse quantities of milk, curd, clarified butter and similar other necessities.

If rivers are not polluted and are allowed to flow in their own way, or sometimes allowed to flood the land, the land will become very fertile and able to produce all kinds of vegetables, trees and plants. The word rasa means "taste." Actually all rasas are tastes within the earth, and as soon as seeds are sown in the ground, various trees sprout up to satisfy our different tastes. For instance, sugarcane provides its juices to satisfy our taste for sweetness, and oranges provide their juices to satisfy our taste for a mixture of the sour and the sweet. Similarly, there are pineapples and other fruits. At the same time, there are chilies to satisfy our taste for pungency. Although the earth's ground is the same, different tastes arise due to different kinds of seeds. As Kṛṣṇa says in Bhagavad-gītā (7.10), bījaṁ māṁ sarva-bhūtānām: "I am the original seed of all existences." Therefore all arrangements are there. And as stated in Īśopaniṣad: pūrṇam idam [Īśopaniṣad, Invocation]. Complete arrangements for the production of all the necessities of life are made by the Supreme Personality of Godhead. People should therefore learn how to satisfy the yajña-puruṣa, Lord Viṣṇu. Indeed, the living entity's prime business is to satisfy the Lord because the living entity is part and parcel of the Lord. Thus the whole system is so arranged that the living entity must do his duty as he is constitutionally made. Without doing so, all living entities must suffer. That is the law of nature.

The words taravo bhūri-varṣmāṇaḥ indicate very luxuriantly grown, big-bodied trees. The purpose of these trees was to produce honey and varieties of fruit. In other words, the forest also has its purpose in supplying honey, fruits and flowers. Unfortunately in Kali-yuga, due to an absence of yajña, there are many big trees in the forests, but they do not supply sufficient fruits and honey. Thus everything is dependent on the performance of yajña. The best way to perform yajña in this age is to spread the saṅkīrtana movement all over the world.

TEXT 9

sindhavo ratna-nikarān

girayo 'nnaṁ catur-vidham

upāyanam upājahruḥ

sarve lokāḥ sa-pālakāḥ

SYNONYMS

sindhavaḥ-the oceans; ratna-nikarān-heaps of jewels; girayaḥ-the hills; annam-eatables; catuḥ-vidham-four kinds of; upāyanam-presentations; upājahruḥ-brought forward; sarve-all; lokāḥ-the people in general of all planets; sa-pālakāḥ-along with the governors.

King Pṛthu was presented with various gifts from the general populace and predominating deities of all planets. The oceans and seas were full of valuable jewels and pearls, and the hills were full of chemicals and fertilizers. Four kinds of edibles were produced profusely.

As stated in Īśopaniṣad, this material creation is supplied with all the potencies for the production of all necessities required by the living entities-not only human beings, but animals, reptiles, aquatics and trees. The oceans and seas produce pearls, coral and valuable jewels so that fortunate law-abiding people can utilize them. Similarly, the hills are full of chemicals so that when rivers flow down from them the chemicals spread over the fields to fertilize the four kinds of foodstuffs. These are technically known as carvya (those edibles which are chewed), lehya (those which are licked up), cūṣya (those which are swallowed) and peya (those which are drunk).

Pṛthu Mahārāja was greeted by the residents of other planets and their presiding deities. They presented various gifts to the King and acknowledged him as the proper type of king by whose planning and activities everyone throughout the universe could be happy and prosperous. It is clearly indicated in this verse that the oceans and seas are meant for producing jewels, but in Kali-yuga the oceans are mainly being utilized for fishing. Śūdras and poor men were allowed to fish, but the higher classes like the kṣatriyas and vaiśyas would gather pearls, jewels and coral. Although poor men would catch tons of fish, they would not be equal in value to one piece of coral or pearl. In this age so many factories for the manufacture of fertilizers have been opened, but when the Personality of Godhead is pleased by the performance of yajñas, the hills automatically produce fertilizing chemicals, which help produce edibles in the fields. Everything is dependent on the people's acceptance of the Vedic principles of sacrifice.

TEXT 10

iti cādhokṣajeśasya

pṛthos tu paramodayam

asūyan bhagavān indraḥ

pratighātam acīkarat

SYNONYMS

iti-thus; ca-also; adhokṣaja-īśasya-who accepted Adhokṣaja as his worshipable Lord; pṛthoḥ-of King Pṛthu; tu-then; parama-the topmost; udayam-opulence; asūyan-being envious of; bhagavān-the most powerful; indraḥ-the King of heaven; pratighātam-impediments; acīkarat-made.

King Pṛthu was dependent on the Supreme Personality of Godhead, who is known as Adhokṣaja. Because King Pṛthu Performed so many sacrifices, he was superhumanly enhanced by the mercy of the Supreme Lord. King Pṛthu's opulence, however, could not be tolerated by the King of heaven, Indra, who tried to impede the progress of his opulence.

In this verse there are three significant purposes expressed in the words adhokṣaja, bhagavān indraḥ and pṛthoḥ. Mahārāja Pṛthu is an incarnation of Viṣṇu, yet he is a great devotee of Lord Viṣṇu. Although an empowered incarnation of Lord Viṣṇu, he is nonetheless a living entity. As such, he must be a devotee of the Supreme Personality of Godhead. Although one is empowered by the Supreme Personality of Godhead and is an incarnation, he should not forget his eternal relationship with the Supreme Personality of Godhead. In Kali-yuga there are many self-made incarnations, rascals, who declare themselves to be the Supreme Personality of Godhead. The words bhagavān indraḥ indicate that a living entity can even be as exalted and powerful as King Indra, for even King Indra is an ordinary living entity in the material world and possesses the four defects of the conditioned soul. King Indra is described herein as bhagavān, which is generally used in reference to the Supreme Personality of Godhead. In this case, however, King Indra is addressed as bhagavān because he has so much power in his hands. Despite his becoming bhagavān, he is envious of the incarnation of God, Pṛthu Mahārāja. The defects of material life are so strong that due to contamination King Indra becomes envious of an incarnation of God.

We should try to understand, therefore, how a conditioned soul becomes fallen. The opulence of King Pṛthu was not dependent on material conditions. As described in this verse, he was a great devotee of Adhokṣaja. The word adhokṣaja indicates the Personality of Godhead, who is beyond the expression of mind and words. However, the Supreme Personality of Godhead appears before the devotee in His original form of eternal bliss and knowledge. The devotee is allowed to see the Supreme Lord face to face, although the Lord is beyond the expression of our senses and beyond our direct perception.

TEXT 11

carameṇāśvamedhena

yajamāne yajuṣ-patim

vainye yajña-paśuṁ spardhann

apovāha tirohitaḥ

SYNONYMS

carameṇa-by the last one; aśva-medhena-by the aśvamedha sacrifice; yajamāne-when he was performing the sacrifice; yajuḥ-patim-for satisfaction of the Lord of yajña, Viṣṇu; vainye-the son of King Vena; yajña-paśum-the animal meant to be sacrificed in the yajña; spardhan-being envious; apovāha-stole; tirohitaḥ-being invisible.

When Pṛthu Mahārāja was performing the last horse sacrifice [aśvamedha-yajña], King Indra, invisible to everyone, stole the horse intended for sacrifice. He did this because of his great envy of King Pṛthu.

King Indra is known as śata-kratu, which indicates that he has performed one hundred horse sacrifices (aśvamedha-yajña). We should know, however, that the animals sacrificed in the yajña were not killed. If the Vedic mantras were properly pronounced during the sacrifice, the animal sacrificed would come out again with a new life. That is the test for a successful yajña. When King Pṛthu was performing one hundred yajñas, Indra became very envious because he did not want anyone to excel him. Being an ordinary living entity, he became envious of King Pṛthu, and, making himself invisible, he stole the horse and thus impeded the yajña performance.

TEXT 12

tam atrir bhagavān aikṣat

tvaramāṇaṁ vihāyasā

āmuktam iva pākhaṇḍaṁ

yo 'dharme dharma-vibhramaḥ

SYNONYMS

tam-King Indra; atriḥ-the sage Atri; bhagavān-most powerful; aikṣat-could see; tvaramāṇam-moving very hastily; vihāyasā-in outer space; āmuktam iva-like a liberated person; pākhaṇḍam-imposter; yaḥ-one who; adharme-in irreligion; dharma-religion; vibhramaḥ-mistaking.

When King Indra was taking away the horse, he dressed himself to appear as a liberated person. Actually this dress was a form of cheating, for it falsely created an impression of religion. When Indra went into outer space in this way, the great sage Atri saw him and understood the whole situation.

The word pākhaṇḍa used in this verse is sometimes pronounced pāṣaṇḍa. Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful. Indra took up the saffron-colored dress as a way of cheating others. This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God. In this way people are cheated. As we have mentioned many times, the conditioned soul has a tendency to cheat; therefore this quality is also visible in a person like King Indra. It is understood that even King Indra is not liberated from the clutches of material contamination. Thus the words āmuktam iva, meaning "as if he were liberated," are used. The saffron dress worn by a sannyāsī announces to the world that he has renounced all worldly affairs and is simply engaged in the service of the Lord. Such a devotee is actually a sannyāsī, or liberated person. In Bhagavad-gītā (6.1) it is said:

anāśritaḥ karma-phalaṁ
kāryaṁ karma karoti yaḥ
sa sannyāsī ca yogī ca
na niragnir na cākriyaḥ

"One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."

In other words, one who offers the results of his activities to the Supreme Personality of Godhead is actually a sannyāsī and yogī. Cheating sannyāsīs and yogīs have existed since the time of Pṛthu Mahārāja's sacrifice. This cheating was very foolishly introduced by King Indra. In some ages such cheating is very prominent, and in other ages not so prominent. It is the duty of a sannyāsī to be very cautious because, as stated by Lord Caitanya, sannyāsīra alpa chidra sarva-loke gāya: a little spot in a sannyāsī's character will be magnified by the public (Cc. Madhya 12.51). Therefore, unless one is very sincere and serious, he should not take up the order of sannyāsa. One should not use this order as a means to cheat the public. It is better not to take up sannyāsa in this age of Kali because provocations are very strong in this age. Only a very exalted person advanced in spiritual understanding should attempt to take up sannyāsa. One should not adopt this order as a means of livelihood or for some material purpose.

TEXT 13

atriṇā codito hantuṁ

pṛthu-putro mahā-rathaḥ

anvadhāvata saṅkruddhas

tiṣṭha tiṣṭheti cābravīt

SYNONYMS

atriṇā-by the great sage Atri; coditaḥ-being encouraged; hantum-to kill; pṛthu-putraḥ-the son of King Pṛthu; mahā-rathaḥ-a great hero; anvadhāvata-followed; saṅkruddhaḥ-being very angry; tiṣṭha tiṣṭha-just wait, just wait; iti-thus; ca-also; abravīt-he said.

When the son of King Pṛthu was informed by Atri of King Indra's trick, he immediately became very angry and followed Indra to kill him, calling, "Wait! Wait!"

The words tiṣṭha tiṣṭha are used by a kṣatriya when he challenges his enemy. When fighting, a kṣatriya cannot flee from the battlefield. However, when a kṣatriya out of cowardice flees from the battlefield, showing his back to his enemy, he is challenged with the words tiṣṭha tiṣṭha. A real kṣatriya does not kill his enemy from behind, nor does a real kṣatriya turn his back on the battlefield. According to kṣatriya principle and spirit, one either attains victory or dies on the battlefield. Although King Indra was very exalted, being the King of heaven, he became degraded due to his stealing the horse intended for sacrifice. Therefore he fled without observing the kṣatriya principles, and the son of Pṛthu had to challenge him with the words tiṣṭha tiṣṭha.

TEXT 14

taṁ tādṛśākṛtiṁ vīkṣya

mene dharmaṁ śarīriṇam

jaṭilaṁ bhasmanācchannaṁ

tasmai bāṇaṁ na muñcati

SYNONYMS

tam-him; tādṛśa-ākṛtim-in such dress; vīkṣya-after seeing; mene-considered; dharmam-pious or religious; śarīriṇam-having a body; jaṭilam-having knotted hair; bhasmanā-by ashes; ācchannam-smeared all over the body; tasmai-unto him; bāṇam-arrow; na-not; muñcati-he did release.

King Indra was fraudulently dressed as a sannyāsī, having knotted his hair on his head and smeared ashes all over his body. Upon seeing such dress, the son of King Pṛthu considered Indra a religious man and pious sannyāsī. Therefore he did not release his arrows.

TEXT 15

vadhān nivṛttaṁ taṁ bhūyo

hantave 'trir acodayat

jahi yajña-hanaṁ tāta

mahendraṁ vibudhādhamam

SYNONYMS

vadhāt-from killing; nivṛttam-stopped; tam-the son of Pṛthu; bhūyaḥ-again; hantave-for the purpose of killing; atriḥ-the great sage Atri; acodayat-encouraged; jahi-kill; yajña-hanam-one who impeded the performance of a yajña; tāta-my dear son; mahā-indram-the great heavenly King Indra; vibudha-adhamam-the lowest of all demigods.

When Atri Muni saw that the son of King Pṛthu did not kill Indra but returned deceived by him, Atri Muni again instructed him to kill the heavenly King because he thought that Indra had become the lowliest of all demigods due to his impeding the execution of King Pṛthu's sacrifice.

TEXT 16

evaṁ vainya-sutaḥ proktas

tvaramāṇaṁ vihāyasā

anvadravad abhikruddho

rāvaṇaṁ gṛdhra-rāḍ iva

SYNONYMS

evam-thus; vainya-sutaḥ-the son of King Pṛthu; proktaḥ-being ordered; tvaramāṇam-Indra, who was moving hastily; vihāyasā-in the sky; anvadravat-began to chase; abhikruddhaḥ-being very angry; rāvaṇam-Rāvaṇa; gṛdhra-rāṭ-the king of vultures; iva-like.

Being thus informed, the grandson of King Vena immediately began to follow Indra, who was fleeing through the sky in great haste. He was very angry with him, and he chased him just as the king of the vultures chased Rāvaṇa.

TEXT 17

so 'śvaṁ rūpaṁ ca tad dhitvā

tasmā antarhitaḥ svarāṭ

vīraḥ sva-paśum ādāya

pitur yajñam upeyivān

SYNONYMS

saḥ-King Indra; aśvam-the horse; rūpam-the false dress of a saintly person; ca-also; tat-that; hitvā-giving up; tasmai-for him; antarhitaḥ-disappeared; sva-rāṭ-Indra; vīraḥ-the great hero; sva-paśum-his animal; ādāya-having taken; pituḥ-of his father; yajñam-to the sacrifice; upeyivān-he came back.

When Indra saw that the son of Pṛthu was chasing him, he immediately abandoned his false dress and left the horse. Indeed, he disappeared from that very spot, and the great hero, the son of Mahārāja Pṛthu, returned the horse to his father's sacrificial arena.

TEXT 18

tat tasya cādbhutaṁ karma

vicakṣya paramarṣayaḥ

nāmadheyaṁ dadus tasmai

vijitāśva iti prabho

SYNONYMS

tat-that; tasya-his; ca-also; adbhutam-wonderful; karma-activity; vicakṣya-after observing; parama-ṛṣayaḥ-the great sages; nāmadheyam-the name; daduḥ-they offered; tasmai-to him; vijita-aśvaḥ-Vijitāśva (he who has won the horse); iti-thus; prabho-my dear Lord Vidura.

My dear Lord Vidura, when the great sages observed the wonderful prowess of the son of King Pṛthu, they all agreed to give him the name Vijitāśva.

TEXT 19

upasṛjya tamas tīvraṁ

jahārāśvaṁ punar hariḥ

caṣāla-yūpataś channo

hiraṇya-raśanaṁ vibhuḥ

SYNONYMS

upasṛjya-creating; tamaḥ-darkness; tīvram-dense; jahāra-took away; aśvam-the horse; punaḥ-again; hariḥ-King Indra; caṣāla-yūpataḥ-from the wooden instrument where the animals were sacrificed; channaḥ-being covered; hiraṇya-raśanam-tied with a gold chain; vibhuḥ-very powerful.

My dear Vidura, Indra, being the King of heaven and very powerful, immediately brought a dense darkness upon the sacrificial arena. Covering the whole scene in this way, he again took away the horse, which was chained with golden shackles near the wooden instrument where animals were sacrificed.

TEXT 20

atriḥ sandarśayām āsa

tvaramāṇaṁ vihāyasā

kapāla-khaṭvāṅga-dharaṁ

vīro nainam abādhata

SYNONYMS

atriḥ-the great sage Atri; sandarśayām āsa-caused to see; tvaramāṇam-going very hastily; vihāyasā-in the sky; kapāla-khaṭvāṅga-a stag with a skull at the top; dharam-who carried; vīraḥ-the hero (King Pṛthu's son); na-not; enam-the King of heaven, Indra; abādhata-killed.

The great sage Atri again pointed out to the son of King Pṛthu that Indra was fleeing through the sky. The great hero, the son of Pṛthu, chased him again. But when he saw that Indra was carrying in his hand a staff with a skull at the top and was again wearing the dress of a sannyāsī, he still chose not to kill him.

TEXT 21

atriṇā coditas tasmai

sandadhe viśikhaṁ ruṣā

so 'śvaṁ rūpaṁ ca tad dhitvā

tasthāv antarhitaḥ svarāṭ

SYNONYMS

atriṇā-by the great sage Atri; coditaḥ-inspired; tasmai-for Lord Indra; sandadhe-fixed; viśikham-his arrow; ruṣā-out of great anger; saḥ-King Indra; aśvam-horse; rūpam-the dress of a sannyāsī; ca-also; tat-that; hitvā-giving up; tasthau-he remained there; antarhitaḥ-invisible; sva-rāṭ-the independent Indra.

When the great sage Atri again gave directions, the son of King Pṛthu became very angry and placed an arrow on his bow. Upon seeing this, King Indra immediately abandoned the false dress of a sannyāsī and, giving up the horse, made himself invisible.

TEXT 22

vīraś cāśvam upādāya

pitṛ-yajñam athāvrajat

tad avadyaṁ hare rūpaṁ

jagṛhur jñāna-durbalāḥ

SYNONYMS

vīraḥ-the son of King Pṛthu; ca-also; aśvam-the horse; upādāya-taking; pitṛ-yajñam-to the sacrificial arena of his father; atha-thereafter; avrajat-went; tat-that; avadyam-abominable; hareḥ-of Indra; rūpam-dress; jagṛhuḥ-adopted; jñāna-durbalāḥ-those with a poor fund of knowledge.

Then the great hero, Vijitāśva, the son of King Pṛthu, again took the horse and returned to his father's sacrificial arena. Since that time, certain men with a poor fund of knowledge have adopted the dress of a false sannyāsī. It was King Indra who introduced this.

Since time immemorial, the sannyāsa order has carried the tridaṇḍa. Later Śaṅkarācārya introduced the ekadaṇḍi-sannyāsa. A tridaṇḍi-sannyāsī is a Vaiṣṇava sannyāsī, and an ekadaṇḍi-sannyāsī is a Māyāvādī sannyāsī. There are many other types of sannyāsīs, who are not approved by Vedic rituals. A type of pseudo-sannyāsa was introduced by Indra when he tried to hide himself from the attack of Vijitāśva, the great son of King Pṛthu. Now there are many different types of sannyāsīs. Some of them go naked, and some of them carry a skull and trident, generally known as kāpālika. All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyāsīs and their pretenses, although they are not bona fide guides to spiritual advancement. At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyāsīs who engage in sinful activities. The sinful activities forbidden by the śāstras are illicit sex, intoxication, meat-eating and gambling. These so-called sannyāsīs indulge in all these activities. They eat meat and flesh, fish, eggs and just about everything. They sometimes drink with the excuse that without alcohol, fish and meat, it is impossible to remain in the cold countries near the Arctic zone. These sannyāsīs introduce all these sinful activities in the name of serving the poor, and consequently poor animals are cut to pieces and go into the bellies of these sannyāsīs. As described in the following verses, such sannyāsīs are pākhaṇḍīs. Vedic literature states that a person who puts Lord Nārāyaṇa on the level with Lord Śiva or Lord Brahmā immediately becomes a pākhaṇḍī. As stated in the Purāṇas:

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam

In Kali-yuga the pākhaṇḍīs are very prominent. However, Lord Śrī Caitanya Mahāprabhu has tried to kill all these pākhaṇḍīs by introducing His saṅkīrtana movement. Those who take advantage of this saṅkīrtana movement of the International Society for Krishna Consciousness will be able to save themselves from the influence of these pākhaṇḍīs.

TEXT 23

yāni rūpāṇi jagṛhe

indro haya-jihīrṣayā

tāni pāpasya khaṇḍāni

liṅgaṁ khaṇḍam ihocyate

SYNONYMS

yāni-all those which; rūpāṇi-forms; jagṛhe-accepted; indraḥ-the King of heaven; haya-the horse; jihīrṣayā-with a desire to steal; tāni-all those; pāpasya-of sinful activities; khaṇḍāni-signs; liṅgam-the symbol; khaṇḍam-the word khaṇḍa; iha-here; ucyate-is said.

Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.

According to Vedic civilization, sannyāsa is one of the essential items in the program of the varṇa-āśrama institution. One should accept sannyāsa according to the paramparā system of the ācāryas. At the present moment, however, many so-called sannyāsīs or mendicants have no understanding of God consciousness. Such sannyāsa was introduced by Indra because of his jealousy of Mahārāja Pṛthu, and what he introduced is again appearing in the age of Kali. practically none of the sannyāsīs in this age are bona fide. No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pāṣaṇḍī, or atheist. In the Vaiṣṇava Tantra it is said:

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam

Although it is forbidden, there are many pāṣaṇḍīs who coin terms like daridra-nārāyaṇa and svāmi-nārāyaṇa, although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṇa.

TEXTS 24–25

evam indre haraty aśvaṁ

vainya-yajña-jighāṁsayā

tad-gṛhīta-visṛṣṭeṣu

pākhaṇḍeṣu matir nṛṇām

dharma ity upadharmeṣu

nagna-rakta-paṭādiṣu

prāyeṇa sajjate bhrāntyā

peśaleṣu ca vāgmiṣu

SYNONYMS

evam-thus; indre-when the King of heaven; harati-stole; aśvam-the horse; vainya-of the son of King Vena; yajña-the sacrifice; jighāṁsayā-with a desire to stop; tat-by him; gṛhīta-accepted; visṛṣṭeṣu-abandoned; pākhaṇḍeṣu-towards the sinful dress; matiḥ-attraction; nṛṇām-of the people in general; dharmaḥ-system of religion; iti-thus; upadharmeṣu-towards false religious systems; nagna-naked; rakta-paṭa-red-robed; ādiṣu-etc.; prāyeṇa-generally; sajjate-is attracted; bhrāntyā-foolishly; peśaleṣu-expert; ca-and; vāgmiṣu-eloquent.

In this way, King Indra, in order to steal the horse from King Pṛthu's sacrifice, adopted several orders of sannyāsa. Some sannyāsīs go naked, and sometimes they wear red garments and pass under the name of kāpālika. These are simply symbolic representations of their sinful activities. These so-called sannyāsīs are very much appreciated by sinful men because they are all godless atheists and very expert in putting forward arguments and reasons to support their case. We must know, however, that they are only passing as adherents of religion and are not so in fact. Unfortunately, bewildered persons accept them as religious, and being attracted to them, they spoil their life.

As stated in Śrīmad-Bhāgavatam, men in this age of Kali are short-lived, devoid of spiritual knowledge, and susceptible to accept false religious systems due to their unfortunate condition. Thus they always remain mentally disturbed. The Vedic śāstras practically prohibit the adoption of sannyāsa in the age of Kali because less intelligent men may accept the sannyāsa order for cheating purposes. Actually the only religion is the religion of surrender unto the Supreme Personality of Godhead. We must serve the Lord in Kṛṣṇa consciousness. All other systems of sannyāsa and religion are actually not bona fide. In this age they are simply passing for religious systems. This is most regrettable.

TEXT 26

tad abhijñāya bhagavān

pṛthuḥ pṛthu-parākramaḥ

indrāya kupito bāṇam

ādattodyata-kārmukaḥ

SYNONYMS

tat-that; abhijñāya-understanding; bhagavān-the incarnation of Godhead; pṛthuḥ-King Pṛthu; pṛthu-parākramaḥ-celebrated as very powerful; indrāya-upon Indra; kupitaḥ-being very angry; bāṇam-an arrow; ādatta-took up; udyata-having taken up; kārmukaḥ-the bow.

Mahārāja Pṛthu, who was celebrated as very powerful, immediately took up his bow and arrows and prepared to kill Indra himself, because Indra had introduced such irregular sannyāsa orders.

It is the duty of the king not to tolerate the introduction of any irreligious systems. Since King Pṛthu was an incarnation of the Supreme Personality of Godhead, certainly his duty was to cut down all kinds of irreligious systems. Following in his footsteps, all heads of state should themselves be bona fide representatives of God and should cut down all irreligious systems. Unfortunately they are cowards who declare a secular state. Such a mentality is a way of compromising religious and irreligious systems, but because of this citizens are generally becoming uninterested in spiritual advancement. Thus the situation deteriorates to such an extent that human society becomes hellish.

TEXT 27

tam ṛtvijaḥ śakra-vadhābhisandhitaṁ

vicakṣya duṣprekṣyam asahya-raṁhasam

nivārayām āsur aho mahā-mate

na yujyate 'trānya-vadhaḥ pracoditāt

SYNONYMS

tam-King Pṛthu; ṛtvijaḥ-the priests; śakra-vadha-killing the King of heaven; abhisandhitam-thus preparing himself; vicakṣya-having observed; duṣprekṣyam-terrible to look at; asahya-unbearable; raṁhasam-whose velocity; nivārayām āsuḥ-they forbade; aho-oh; mahā-mate-O great soul; na-not; yujyate-is worthy for you; atra-in this sacrificial arena; anya-others; vadhaḥ-killing; pracoditāt-from being so directed in the scriptures.

When the priests and all the others saw Mahārāja Pṛthu very angry and prepared to kill Indra, they requested him: O great soul, do not kill him, for only sacrificial animals can be killed in a sacrifice. Such are the directions given by śāstra.

Animal killing is intended for different purposes. It tests the proper pronunciation of Vedic mantras, and an animal being put into the sacrificial fire should come out with a new life. No one should ever be killed in a sacrifice meant for the satisfaction of Lord Viṣṇu. How then could Indra be killed when he is actually worshiped in the yajña and accepted as part and parcel of the Supreme Personality of Godhead? Therefore the priests requested King Pṛthu not to kill him.

TEXT 28

vayaṁ marutvantam ihārtha-nāśanaṁ

hvayāmahe tvac-chravasā hata-tviṣam

ayātayāmopahavair anantaraṁ

prasahya rājan juhavāma te 'hitam

SYNONYMS

vayam-we; marut-vantam-King Indra; iha-here; artha-of your interest; nāśanam-the destroyer; hvayāmahe-we shall call; tvat-śravasā-by your glory; hata-tviṣam-already bereft of his power; ayātayāma-never before used; upahavaiḥ-by mantras of invocation; anantaram-without delay; prasahya-by force; rājan-O King; juhavāma-we shall sacrifice in the fire; te-your; ahitam-enemy.

Dear King, Indra's powers are already reduced due to his attempt to impede the execution of your sacrifice. We shall call him by Vedic mantras which were never before used, and certainly he will come. Thus by the power of our mantra, we shall cast him into the fire because he is your enemy.

By chanting the Vedic mantras properly in a sacrifice, one can perform many wonderful things. In Kali-yuga, however, there are no qualified brāhmaṇas who can chant the mantras properly. Consequently no attempt should be made to perform such big sacrifices. In this age the only sacrifice recommended is the saṅkīrtana movement.

TEXT 29

ity āmantrya kratu-patiṁ

vidurāsyartvijo ruṣā

srug-ghastāñ juhvato 'bhyetya

svayambhūḥ pratyaṣedhata

SYNONYMS

iti-thus; āmantrya-after informing; kratu-patim-King Pṛthu, the master of the sacrifice; vidura-O Vidura; asya-of Pṛthu; ṛtvijaḥ-the priests; ruṣā-in great anger; sruk-hastān-with the sacrificial ladle in hand; juhvataḥ-performing the fire sacrifice; abhyetya-having begun; svayambhūḥ-Lord Brahmā; pratyaṣedhata-asked them to stop.

My dear Vidura, after giving the King this advice, the priests who had been engaged in performing the sacrifice called for Indra, the King of heaven, in a mood of great anger. When they were just ready to put the oblation in the fire, Lord Brahmā appeared on the scene and forbade them to start the sacrifice.

TEXT 30

na vadhyo bhavatām indro

yad yajño bhagavat-tanuḥ

yaṁ jighāṁsatha yajñena

yasyeṣṭās tanavaḥ surāḥ

SYNONYMS

na-not; vadhyaḥ-ought to be killed; bhavatām-by all of you; indraḥ-the King of heaven; yat-because; yajñaḥ-a name of Indra; bhagavat-tanuḥ-part of the body of the Supreme Personality of Godhead; yam-whom; jighāṁsatha-you wish to kill; yajñena-by performing sacrifice; yasya-of Indra; iṣṭāḥ-being worshiped; tanavaḥ-parts of the body; surāḥ-the demigods.

Lord Brahmā addressed them thus: My dear sacrificial performers, you cannot kill Indra, the King of heaven. It is not your duty. You should know that Indra is as good as the Supreme Personality of Godhead. Indeed, he is one of the most powerful assistants of the Personality of Godhead. You are trying to satisfy all the demigods by the performance of this yajña, but you should know that all these demigods are but parts and parcels of Indra, the King of heaven. How, then, can you kill him in this great sacrifice?

TEXT 31

tad idaṁ paśyata mahad-

dharma-vyatikaraṁ dvijāḥ

indreṇānuṣṭhitaṁ rājñaḥ

karmaitad vijighāṁsatā

SYNONYMS

tat-then; idam-this; paśyata-just see; mahat-great; dharma-of religious life; vyatikaram-violation; dvijāḥ-O great brāhmaṇas; indreṇa-by Indra; anuṣṭhitam-performed; rājñaḥ-of the King; karma-activity; etat-this sacrifice; vijighāṁsatā-desiring to impede.

In order to make trouble and impede the performance of King Pṛthu's great sacrifice, King Indra has adopted some means that in the future will destroy the clear path of religious life. I draw your attention to this fact. If you oppose him any further, he will further misuse his power and introduce many other irreligious systems.

TEXT 32

pṛthu-kīrteḥ pṛthor bhūyāt

tarhy ekona-śata-kratuḥ

alaṁ te kratubhiḥ sviṣṭair

yad bhavān mokṣa-dharma-vit

SYNONYMS

pṛthu-kīrteḥ-of wide renown; pṛthoḥ-of King Pṛthu; bhūyāt-let it be; tarhi-therefore; eka-ūna-śata-kratuḥ-he who performed ninety-nine yajñas; alam-there is nothing to be gained; te-of you; kratubhiḥ-by performing sacrifices; su-iṣṭaiḥ-well performed; yat-because; bhavān-yourself; mokṣa-dharma-vit-the knower of the path of liberation.

"Let there be only ninety-nine sacrificial performances for Mahārāja Pṛthu," Lord Brahmā concluded. Lord Brahmā then turned towards Mahārāja Pṛthu and informed him that since he was thoroughly aware of the path of liberation, what was the use in performing more sacrifices?

Lord Brahmā came down to pacify King Pṛthu regarding his continual performance of one hundred sacrifices. King Pṛthu was determined to perform one hundred sacrifices, and King Indra took this very seriously because Indra himself was known as the performer of one hundred sacrifices. Just as it is the nature of all living entities within this material world to become envious of their competitors, King Indra, although King of heaven, was also envious of King Pṛthu and therefore wanted to stop him from performing one hundred sacrifices. Actually there was great competition, and King Indra, to satisfy his senses, began to invent so many irreligious systems to obstruct King Pṛthu. To stop these irreligious inventions, Lord Brahmā personally appeared in the sacrificial arena. As far as Mahārāja Pṛthu was concerned, he was a great devotee of the Supreme Personality of Godhead; therefore it was not necessary for him to perform the prescribed Vedic ritualistic ceremonies. Such ceremonies are known as karma, and there is no need for a devotee in the transcendental position to execute them. As the ideal king, however, it was King Pṛthu's duty to perform sacrifices. A compromise was therefore to be worked out. By the blessings of Lord Brahmā, King Pṛthu would become more famous than King Indra. Thus Pṛthu's determination to perform one hundred sacrifices was indirectly fulfilled by the blessings of Lord Brahmā.

TEXT 33

naivātmane mahendrāya

roṣam āhartum arhasi

ubhāv api hi bhadraṁ te

uttamaśloka-vigrahau

SYNONYMS

na-not; eva-certainly; ātmane-nondifferent from you; mahā-indrāya-upon the King of heaven, Indra; roṣam-anger; āhartum-to apply; arhasi-you ought; ubhau-both of you; api-certainly; hi-also; bhadram-good fortune; te-unto you; uttama-śloka-vigrahau-incarnations of the Supreme Personality of Godhead.

Lord Brahmā continued: Let there be good fortune to both of you, for you and King Indra are both part and parcel of the Supreme Personality of Godhead. Therefore you should not be angry with King Indra, who is nondifferent from you.

TEXT 34

māsmin mahārāja kṛthāḥ sma cintāṁ

niśāmayāsmad-vaca ādṛtātmā

yad dhyāyato daiva-hataṁ nu kartuṁ

mano 'tiruṣṭaṁ viśate tamo 'ndham

SYNONYMS

mā-do not; asmin-in this; mahā-rāja-O King; kṛthāḥ-do; sma-as done in the past; cintām-agitation of the mind; niśāmaya-please consider; asmat-my; vacaḥ-words; ādṛta-ātmā-being very respectful; yat-because; dhyāyataḥ-of him who is contemplating; daiva-hatam-that which is thwarted by providence; nu-certainly; kartum-to do; manaḥ-the mind; ati-ruṣṭam-very angry; viśate-enters; tamaḥ-darkness; andham-dense.

My dear King, do not be agitated and anxious because your sacrifices have not been properly executed due to providential impediments. Kindly take my words with great respect. We should always remember that if something happens by providential arrangement, we should not be very sorry. The more we try to rectify such reversals, the more we enter into the darkest region of materialistic thought.

Sometimes the saintly or very religious person also has to meet with reversals in life. Such incidents should be taken as providential. Although there may be sufficient cause for being unhappy, one should avoid counteracting such reversals, for the more we become implicated in rectifying such reversals, the more we enter into the darkest regions of material anxiety. Lord Kṛṣṇa has also advised us in this connection. We should tolerate things instead of becoming agitated.

TEXT 35

kratur viramatām eṣa

deveṣu duravagrahaḥ

dharma-vyatikaro yatra

pākhaṇḍair indra-nirmitaiḥ

SYNONYMS

kratuḥ-the sacrifice; viramatām-let it stop; eṣaḥ-this; deveṣu-amongst the demigods; duravagrahaḥ-addiction to unwanted things; dharma-vyatikaraḥ-violation of religious principles; yatra-where; pākhaṇḍaiḥ-by sinful activities; indra-by the King of heaven; nirmitaiḥ-manufactured.

Lord Brahmā continued: Stop the performance of these sacrifices, for they have induced Indra to introduce so many irreligious aspects. You should know very well that even amongst the demigods there are many unwanted desires.

There are many competitors in ordinary business affairs, and the karma-kāṇḍa chapters of the Vedas sometimes cause competition and envy amongst karmīs. A karmī must be envious because he wishes to enjoy material pleasures to their fullest extent. That is the material disease. Consequently there is always competition amongst karmīs, either in ordinary business affairs or in the performance of yajña. Lord Brahmā's purpose was to end the competition between Lord Indra and Mahārāja Pṛthu. Because Mahārāja Pṛthu was a great devotee and incarnation of God, he was requested to stop the sacrifices so that Indra might not further introduce irreligious systems, which are always followed by criminal-minded people.

TEXT 36

ebhir indropasaṁsṛṣṭaiḥ

pākhaṇḍair hāribhir janam

hriyamāṇaṁ vicakṣvainaṁ

yas te yajña-dhrug aśva-muṭ

SYNONYMS

ebhiḥ-by these; indra-upasaṁsṛṣṭaiḥ-created by the King of heaven, Indra; pākhaṇḍaiḥ-sinful activities; hāribhiḥ-very attractive to the heart; janam-the people in general; hriyamāṇam-being carried away; vicakṣva-just see; enam-these; yaḥ-one who; te-your; yajña-dhruk-creating a disturbance in the performance of the sacrifice; aśva-muṭ-who stole the horse.

Just see how Indra, the King of heaven, was creating a disturbance in the midst of the sacrifice by stealing the sacrificial horse. These attractive sinful activities he has introduced will be carried out by the people in general.

As stated in Bhagavad-gītā (3.21):

yad yad ācarati śreṣṭhas
tad tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate

"Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues."

For his own sense gratification, King Indra thought to defeat Mahārāja Pṛthu in the performance of one hundred horse sacrifices. Consequently he stole the horse and hid himself amid so many irreligious personalities, taking on the false guise of a sannyāsī. Such activities are attractive to the people in general; therefore they are dangerous. Lord Brahmā thought that instead of allowing Indra to further introduce such irreligious systems, it would be better to stop the sacrifice. A similar stance was taken by Lord Buddha when people were overly engrossed in the animal sacrifices recommended by Vedic instructions. Lord Buddha had to introduce the religion of nonviolence by contradicting the Vedic sacrificial instructions. Actually, in the sacrifices the slaughtered animals were given a new life, but people without such powers were taking advantage of such Vedic rituals and unnecessarily killing poor animals. Therefore Lord Buddha had to deny the authority of the Vedas for the time being. One should not perform sacrifices that will induce reversed orders. It is better to stop such sacrifices.

As we have repeatedly explained, due to a lack of qualified brahminical priests in Kali-yuga, it is not possible to perform the ritualistic ceremonies recommended in the Vedas. Consequently the śāstras instruct us to perform the saṅkīrtana-yajña. By the saṅkīrtana sacrifice, the Supreme Personality of Godhead, in His form of Lord Caitanya, will be satisfied and worshiped. The entire purpose of performing sacrifices is to worship the Supreme Personality of Godhead, Viṣṇu. Lord Viṣṇu, or Lord Kṛṣṇa, is present in His form of Lord Caitanya; therefore people who are intelligent should try to satisfy Him by performing saṅkīrtana-yajña. This is the easiest way to satisfy Lord Viṣṇu in this age. people should take advantage of the injunctions in different śāstras concerning sacrifices in this age and not create unnecessary disturbances during the sinful age of Kali. In Kali-yuga men all over the world are very expert in opening slaughterhouses for killing animals, which they eat. If the old ritualistic ceremonies were observed, people would be encouraged to kill more and more animals. In Calcutta there are many butcher shops which keep a deity of the goddess Kālī, and animal-eaters think it proper to purchase animal flesh from such shops in hope that they are eating the remnants of food offered to goddess Kālī. They do not know that goddess Kālī never accepts nonvegetarian food because she is the chaste wife of Lord Śiva. Lord Śiva is also a great Vaiṣṇava and never eats nonvegetarian food, and the goddess Kālī accepts the remnants of food left by Lord Śiva. Therefore there is no possibility of her eating flesh or fish. Such offerings are accepted by the associates of goddess Kālī known as bhūtas, piśācas and Rākṣasas, and those who take the prasāda of goddess Kālī in the shape of flesh or fish are not actually taking the prasāda left by goddess Kālī, but the food left by the bhūtas and piśācas.

TEXT 37

bhavān paritrātum ihāvatīrṇo

dharmaṁ janānāṁ samayānurūpam

venāpacārād avaluptam adya

tad-dehato viṣṇu-kalāsi vainya

SYNONYMS

bhavān-Your Majesty; paritrātum-just to deliver; iha-in this world; avatīrṇaḥ-incarnated; dharmam-religious system; janānām-of the people in general; samaya-anurūpam-according to the time and circumstances; vena-apacārāt-by the misdeeds of King Vena; avaluptam-almost vanished; adya-at the present moment; tat-his; dehataḥ-from the body; viṣṇu-of Lord Viṣṇu; kalā-part of a plenary portion; asi-you are; vainya-O son of King Vena.

O King Pṛthu, son of Vena, you are the part-and-parcel expansion of Lord Viṣṇu. Due to the mischievous activities of King Vena, religious principles were almost lost. At that opportune moment you descended as the incarnation of Lord Viṣṇu. Indeed, for the protection of religious principles you have appeared from the body of King Vena.

The way in which Lord Viṣṇu kills the demons and protects the faithful is mentioned in Bhagavad-gītā (4.8):

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."

In two hands Lord Viṣṇu always carries a club and a cakra to kill demons, and in His other two hands He holds a conchshell and a lotus to give protection to His devotees. When His incarnation is present on this planet or in this universe, the Lord kills the demons and protects His devotees simultaneously. Sometimes Lord Viṣṇu appears in His person as Lord Kṛṣṇa or Lord Rāma. All of these appearances are mentioned in the śāstras. Sometimes He appears as a śaktyāveśa-avatāra like Lord Buddha. As explained before, these śaktyāveśa-avatāras are incarnations of Viṣṇu's power invested in a living entity. Living entities are also part and parcel of Lord Viṣṇu, but they are not as powerful; therefore when a living entity descends as an incarnation of Viṣṇu, he is especially empowered by the Lord.

When King Pṛthu is described as an incarnation of Lord Viṣṇu, it should be understood that he is a śaktyāveśa-avatāra, part and parcel of Lord Viṣṇu, and is specifically empowered by Him. Any living being acting as the incarnation of Lord Viṣṇu is thus empowered by Lord Viṣṇu to preach the bhakti cult. Such a person can act like Lord Viṣṇu and defeat demons by arguments and preach the bhakti cult exactly according to the principles of śāstra. As indicated in Bhagavad-gītā, whenever we find someone extraordinary preaching the bhakti cult, we should know that he is especially empowered by Lord Viṣṇu, or Lord Kṛṣṇa. As confirmed in Caitanya-caritāmṛta (Antya 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana: one cannot explain the glories of the holy name of the Lord without being specifically empowered by Him. If one criticizes or finds fault with such an empowered personality, one is to be considered an offender against Lord Viṣṇu and is punishable. Even though such offenders may dress as Vaiṣṇavas with false tilaka and mālā, they are never forgiven by the Lord if they offend a pure Vaiṣṇava. There are many instances of this in the śāstras.

TEXT 38

sa tvaṁ vimṛśyāsya bhavaṁ prajāpate

saṅkalpanaṁ viśva-sṛjāṁ pipīpṛhi

aindrīṁ ca māyām upadharma-mātaraṁ

pracaṇḍa-pākhaṇḍa-pathaṁ prabho jahi

SYNONYMS

saḥ-the aforesaid; tvam-you; vimṛśya-considering; asya-of the world; bhavam-existence; prajā-pate-O protector of the people; saṅkalpanam-the determination; viśva-sṛjām-of the progenitors of the world; pipīpṛhi-just fulfill; aindrīm-created by the King of heaven; ca-also; māyām-illusion; upadharma-of the irreligious system of so-called sannyāsa; mātaram-the mother; pracaṇḍa-furious, dangerous; pākhaṇḍa-patham-the path of sinful activities; prabho-O Lord; jahi-please conquer.

O protector of the people in general, please consider the purpose of your being incarnated by Lord Viṣṇu. The irreligious principles created by Indra are but mothers of so many unwanted religions. Please therefore stop these imitations immediately.

Lord Brahmā addresses King Pṛthu as prajāpate just to remind him of his great responsibility in maintaining the peace and prosperity of the citizens. Mahārāja Pṛthu was empowered by the Supreme Personality of Godhead for this purpose only. It is the duty of the ideal king to see that people are properly executing religious principles. Lord Brahmā especially requested King Pṛthu to conquer the pseudoreligious principles produced by King Indra. In other words, it is the duty of the state or king to put a stop to pseudoreligious systems produced by unscrupulous persons. Originally a religious principle is one, given by the Supreme Personality of Godhead, and it comes through the channel of disciplic succession in two forms. Lord Brahmā requested Pṛthu Mahārāja to desist from his unnecessary competition with Indra, who was determined to stop Pṛthu Mahārāja from completing one hundred yajñas. Instead of creating adverse reactions, it was better for Mahārāja Pṛthu to stop the yajñas in the interest of his original purpose as an incarnation. This purpose was to establish good government and set things in the right order.

TEXT 39

maitreya uvāca

itthaṁ sa loka-guruṇā

samādiṣṭo viśāmpatiḥ

tathā ca kṛtvā vātsalyaṁ

maghonāpi ca sandadhe

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; ittham-thus; saḥ-King Pṛthu; loka-guruṇā-by the original teacher of all people, Lord Brahmā; samādiṣṭaḥ-being advised; viśām-patiḥ-the king, master of the people; tathā-in that way; ca-also; kṛtvā-having done; vātsalyam-affection; maghonā-with Indra; api-even; ca-also; sandadhe-concluded peace.

The great sage Maitreya continued: When King Pṛthu was thus advised by the supreme teacher, Lord Brahmā, he abandoned his eagerness to perform yajñas and with great affection concluded a peace with King Indra.

TEXT 40

kṛtāvabhṛtha-snānāya

pṛthave bhūri-karmaṇe

varān dadus te varadā

ye tad-barhiṣi tarpitāḥ

SYNONYMS

kṛta-having performed; avabhṛtha-snānāya-taking a bath after the sacrifice; pṛthave-unto King Pṛthu; bhūri-karmaṇe-famous for performing many virtuous acts; varān-benedictions; daduḥ-gave; te-all of them; vara-dāḥ-the demigods, bestowers of benedictions; ye-who; tat-barhiṣi-in the performance of such a yajña; tarpitāḥ-became pleased.

After this, Pṛthu Mahārāja took his bath, which is customarily taken after the performance of a yajña, and received the benedictions and due blessings of the demigods, who were very pleased by his glorious activities.

Yajña means Lord Viṣṇu, for all yajña is meant to please the Supreme Personality of Godhead, Lord Viṣṇu. Since the demigods automatically become very pleased with the performance of sacrifice, they bestow benediction upon the executors of yajñas. When one pours water on the root of a tree, the branches, trunk, twigs, flowers and leaves are all satisfied. Similarly, when one gives food to the stomach, all parts of the body are rejuvenated. In the same way, if one simply satisfies Lord Viṣṇu by the performance of yajña, one satisfies all the demigods automatically. In turn, the demigods offer their benedictions to such a devotee. A pure devotee therefore does not ask benedictions directly from the demigods. His only business is to serve the Supreme Personality of Godhead. Thus he is never in need of those things supplied by the demigods.

TEXT 41

viprāḥ satyāśiṣas tuṣṭāḥ

śraddhayā labdha-dakṣiṇāḥ

āśiṣo yuyujuḥ kṣattar

ādi-rājāya sat-kṛtāḥ

SYNONYMS

viprāḥ-all the brāhmaṇas; satya-true; āśiṣaḥ-whose benedictions; tuṣṭāḥ-being very satisfied; śraddhayā-with great respect; labdha-dakṣiṇāḥ-who obtained rewards; āśiṣaḥ-benedictions; yuyujuḥ-offered; kṣattaḥ-O Vidura; ādi-rājāya-upon the original king; sat-kṛtāḥ-being honored.

With great respect, the original king, Pṛthu, offered all kinds of rewards to the brāhmaṇas present at the sacrifice. Since all these brāhmaṇas were very much satisfied, they gave their heartfelt blessings to the King.

TEXT 42

tvayāhūtā mahā-bāho

sarva eva samāgatāḥ

pūjitā dāna-mānābhyāṁ

pitṛ-devarṣi-mānavāḥ

SYNONYMS

tvayā-by you; āhūtāḥ-were invited; mahā-bāho-O great mighty-armed one; sarve-all; eva-certainly; samāgatāḥ-assembled; pūjitāḥ-were honored; dāna-by charity; mānābhyām-and by respect; pitṛ-the inhabitants of Pitṛloka; deva-demigods; ṛṣi-great sages; mānavāḥ-as well as common men.

All the great sages and brāhmaṇas said: O mighty King, by your invitation all classes of living entities have attended this assembly. They have come from Pitṛloka and the heavenly planets, and great sages as well as common men have attended this meeting. Now all of them are very much satisfied by your dealings and your charity towards them.

Thus end the Bhaktivedanta purports of the Fourth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Pṛthu's One Hundred Horse Sacrifices."

Chapter Twenty

Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu

TEXT 1

maitreya uvāca

bhagavān api vaikuṇṭhaḥ

sākaṁ maghavatā vibhuḥ

yajñair yajña-patis tuṣṭo

yajña-bhuk tam abhāṣata

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; bhagavān-the Supreme Personality of Godhead, Viṣṇu; api-also; vaikuṇṭhaḥ-the Lord of Vaikuṇṭha; sākam-along with; maghavatā-King Indra; vibhuḥ-the Lord; yajñaiḥ-by the sacrifices; yajña-patiḥ-the Lord of all yajñas; tuṣṭaḥ-satisfied; yajña-bhuk-the enjoyer of the yajña; tam-unto King Pṛthu; abhāṣata-said.

The great sage Maitreya continued: My dear Vidura, being very much satisfied by the performance of ninety-nine horse sacrifices, the Supreme Personality of Godhead, Lord Viṣṇu, appeared on the scene. Accompanying Him was King Indra. Lord Viṣṇu then began to speak.

TEXT 2

śrī-bhagavān uvāca

eṣa te 'kārṣīd bhaṅgaṁ

haya-medha-śatasya ha

kṣamāpayata ātmānam

amuṣya kṣantum arhasi

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead, Lord Viṣṇu, spoke; eṣaḥ-this Lord Indra; te-your; akārṣīt-performed; bhaṅgam-disturbance; haya-horse; medha-sacrifice; śatasya-of the one-hundredth; ha-indeed; kṣamāpayataḥ-who is asking pardon; ātmānam-unto yourself; amuṣya-him; kṣantum-to forgive; arhasi-you ought.

Lord Viṣṇu, the Supreme Personality of Godhead, said: My dear King Pṛthu, Indra, the King of heaven, has disturbed your execution of one hundred sacrifices. Now he has come with Me to be forgiven by you. Therefore excuse him.

In this verse the word ātmānam is very significant. It is a custom among yogīs and jñānīs to address one another (or even an ordinary man) as one's self, for a transcendentalist never accepts a living being to be the body. Since the individual self is part and parcel of the Supreme Personality of Godhead, the self and the Superself are qualitatively nondifferent. As the next verse will explain, the body is only a superficial covering, and consequently an advanced transcendentalist will not make a distinction between one self and another.

TEXT 3

sudhiyaḥ sādhavo loke

naradeva narottamāḥ

nābhidruhyanti bhūtebhyo

yarhi nātmā kalevaram

SYNONYMS

su-dhiyaḥ-the most intelligent persons; sādhavaḥ-who are inclined to perform welfare activities; loke-in this world; nara-deva-O King; nara-uttamāḥ-the best of human beings; na abhidruhyanti-never become malicious; bhūtebhyaḥ-toward other living beings; yarhi-because; na-never; ātmā-the self or soul; kalevaram-this body.

O King, one who is advanced in intelligence and eager to perform welfare activities for others is considered best amongst human beings. An advanced human being is never malicious to others. Those with advanced intelligence are always conscious that this material body is different from the soul.

In daily life we find that when a madman commits murder, he is excused even by a high-court judge. The idea is that a living entity is always pure because he is part and parcel of the Supreme Personality of Godhead. When he falls into the clutches of material energy, he becomes a victim of the three modes of material nature. Indeed, whatever he does, he does under the influence of material nature. As stated in Bhagavad-gītā (5.14):

na kartṛtvaṁ na karmāṇi
lokasya sṛjati prabhuḥ
na karma-phala-saṁyogaṁ
svabhāvas tu pravartate

"The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature."

Actually the living entity, or soul, does not do anything; everything is done under the influence of the modes of material nature. When a man is diseased, the symptoms of the disease become a source of all kinds of pain. Those who are advanced in transcendental consciousness, or Kṛṣṇa consciousness, are never envious, neither of the soul nor of the activities of the soul under the influence of material nature. Advanced transcendentalists are called sudhiyaḥ. Sudhī means "intelligence," sudhī means "highly advanced," and sudhī means "devotee." One who is both devoted and highly advanced in intelligence does not take action against the soul or the body. If there is any discrepancy, he forgives. It is said that forgiveness is a quality of those who are advancing in spiritual knowledge.

TEXT 4

puruṣā yadi muhyanti

tvādṛśā deva-māyayā

śrama eva paraṁ jāto

dīrghayā vṛddha-sevayā

SYNONYMS

puruṣāḥ-persons; yadi-if; muhyanti-become bewildered; tvādṛśāḥ-like you; deva-of the Supreme Lord; māyayā-by the energy; śramaḥ-exertion; eva-certainly; param-only; jātaḥ-produced; dīrghayā-for a long time; vṛddha-sevayā-by serving the superiors.

If a personality like you, who are so much advanced because of executing the instructions of the previous ācāryas, is carried away by the influence of My material energy, then all your advancement may be considered simply a waste of time.

In this verse the word vṛddha-sevayā is very significant. Vṛddha means "old." Sevayā means "by service." Perfect knowledge is acquired from the ācāryas, or liberated souls. No one can be perfect in knowledge without being trained by the paramparā system. Pṛthu Mahārāja was completely trained in that line; therefore he did not deserve to be considered an ordinary man. An ordinary man, who has only a conception of bodily existence, is always bewildered by the modes of material nature.

TEXT 5

ataḥ kāyam imaṁ vidvān

avidyā-kāma-karmabhiḥ

ārabdha iti naivāsmin

pratibuddho 'nuṣajjate

SYNONYMS

ataḥ-therefore; kāyam-body; imam-this; vidvān-he who has knowledge; avidyā-by nescience; kāma-desires; karmabhiḥ-and by activities; ārabdhaḥ-created; iti-thus; na-never; eva-certainly; asmin-to this body; pratibuddhaḥ-one who knows; anuṣajjate-becomes addicted.

Those who are in full knowledge of the bodily conception of life, who know that this body is composed of nescience, desires and activities resulting from illusion, do not become addicted to the body.

As stated in a previous verse, those with good intellect (sudhiyaḥ) do not accept themselves to be the body. Being a creation of nescience, the body has two types of activities. In the bodily conception, when we think that sense gratification will help us, we are in illusion. Another kind of illusion is to think that one will become happy by trying to satisfy the desires that arise from the illusory body or by attaining elevation to the higher planetary systems or by performing various types of Vedic rituals. This is all illusion. Similarly, material activities performed for political emancipation and social and humanitarian activities performed with an idea that people of the world will be happy are also illusory because the basic principle is the bodily conception, which is illusory. Whatever we desire or perform under the bodily conception is all illusion. In other words, Lord Viṣṇu informed Pṛthu Mahārāja that although the sacrificial performances set an example for ordinary people, there was no need for such sacrificial performances as far as his personal self was concerned. As confirmed in Bhagavad-gītā (2.45):

traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."

The ritualistic performances recommended in the Vedas mainly depend on the three modes of material nature. Consequently Arjuna was advised to transcend the Vedic activities. The activities Arjuna was advised to perform were the transcendental activities of devotional service.

TEXT 6

asaṁsaktaḥ śarīre 'sminn

amunotpādite gṛhe

apatye draviṇe vāpi

kaḥ kuryān mamatāṁ budhaḥ

SYNONYMS

asaṁsaktaḥ-being unattached; śarīre-to the body; asmin-this; amunā-by such a bodily conception; utpādite-produced; gṛhe-house; apatye-children; draviṇe-wealth; vā-or; api-also; kaḥ-who; kuryāt-would do; mamatām-affinity; budhaḥ-learned person.

How can a highly learned person who has absolutely no affinity for the bodily conception of life be affected by the bodily conception in regard to house, children, wealth and similar other bodily productions?

The Vedic ritualistic ceremonies are certainly meant to please the Supreme Personality of Godhead, Lord Viṣṇu. However, by such activities one does not factually satisfy the Lord. Rather, with the sanction of the Lord, one tries to satisfy one's own senses. In other words, materialists, who are especially interested in sense gratification, are given permission or license to enjoy sense gratification by executing the Vedic ritualistic ceremonies. That is called traiguṇya-viṣayā vedāḥ. The Vedic performances are based on the three modes of material nature. Those who are elevated above the material condition are not at all interested in such Vedic performances. Rather, they are interested in the higher duties of transcendental loving service to the Supreme Personality of Godhead. Such devotional service is called nistraiguṇya. Devotional service to the Lord has nothing to do with the material conception of bodily comfort.

TEXT 7

ekaḥ śuddhaḥ svayaṁ-jyotir

nirguṇo 'sau guṇāśrayaḥ

sarva-go 'nāvṛtaḥ sākṣī

nirātmātmātmanaḥ paraḥ

SYNONYMS

ekaḥ-one; śuddhaḥ-pure; svayam-self; jyotiḥ-effulgent; nirguṇaḥ-without material qualifications; asau-that; guṇa-āśrayaḥ-the reservoir of good qualities; sarva-gaḥ-able to go everywhere; anāvṛtaḥ-without being covered by matter; sākṣī-witness; nirātmā-without another self; ātma-ātmanaḥ-to the body and mind; paraḥ-transcendental.

The individual soul is one, Pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.

In the previous verse two significant words are used: asaṁsaktaḥ, meaning "without attachment," and budhaḥ, meaning "fully cognizant of everything." By full cognizance it is meant that one should know about his own constitutional position as well as the position of the Supreme Personality of Godhead. According to Śrī Viśvanātha Cakravartī Ṭhākura, in this verse Lord Viṣṇu is describing Himself, or the Paramātmā. The Paramātmā is always distinguished from the embodied soul as well as the material world. Therefore He has been described as para. That para, or Supreme Personality of Godhead, is eka, meaning "one." The Lord is one, whereas the conditioned souls embodied within the material world exist in many varieties of form. There are demigods, human beings, animals, trees, birds, bees and so forth. Thus the living entities are not eka but many. As confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām. The living entities, who are many and who are entangled in this material world, are not pure. However, the Supreme Personality of Godhead is pure and detached. Due to being covered by the material body, the living entities are not self-effulgent, but the Supreme Personality of Godhead, Paramātmā, is self-effulgent. The living entities, being contaminated by the modes of material nature, are called saguṇa, whereas Paramātmā, the Supreme Personality of Godhead, is nirguṇa, not being under the influence of the material modes. The living entities, being encaged in material qualities, are guṇāśrita, whereas the Supreme Personality of Godhead is guṇāśraya. The conditioned soul's vision is covered by material contamination; therefore he cannot see the cause of his actions, and he cannot see his past lives. The Supreme Personality of Godhead, not being covered by a material body, is the witness of all the activities of the living entity. But both of them, the living entity and the Paramātmā, the Supreme Personality of Godhead, are ātmā, or spirit. They are one in quality, yet they are different in so many ways, especially in regard to the six opulences the Supreme Personality of Godhead has in full. Full knowledge means that the jīva-ātmā, the living entity, must know both his position and the Supreme's position. That is full knowledge.

TEXT 8

ya evaṁ santam ātmānam

ātma-sthaṁ veda pūruṣaḥ

nājyate prakṛti-stho 'pi

tad-guṇaiḥ sa mayi sthitaḥ

SYNONYMS

yaḥ-anyone who; evam-thus; santam-existing; ātmānam-the individual ātmā and the Supreme Personality of Godhead, Paramātmā; ātma-stham-situated within his body; veda-knows; pūruṣaḥ-person; na-never; ajyate-is affected; prakṛti-in material nature; sthaḥ-situated; api-although; tat-guṇaiḥ-by the material modes of nature; saḥ-such a person; mayi-in Me; sthitaḥ-situated.

Although within the material nature, one who is thus situated in full knowledge of the Paramātmā and ātmā is never affected by the modes of material nature, for he is always situated in My transcendental loving service.

When the Supreme Personality of Godhead appears in this material world, He is not affected by the modes of material nature. Similarly, those who are always connected with the Supreme Personality of Godhead, even though they be within the material body or the material world, are not affected by the material qualities. That is explained very nicely in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
[Bg. 14.26]

"One who is unflinchingly engaged in the devotional service of the Lord surpasses the material qualities and attains Brahman realization." In this connection Śrīla Rūpa Gosvāmī says that if a person is always engaged in the service of the Lord with his body, words and mind, he is to be considered liberated, although living in the material world.

TEXT 9

yaḥ sva-dharmeṇa māṁ nityaṁ

nirāśīḥ śraddhayānvitaḥ

bhajate śanakais tasya

mano rājan prasīdati

SYNONYMS

yaḥ-anyone who; sva-dharmeṇa-by his occupational duties; mām-Me; nityam-regularly; nirāśīḥ-without any motive; śraddhayā-with faith and devotion; anvitaḥ-endowed; bhajate-worships; śanakaiḥ-gradually; tasya-his; manaḥ-mind; rājan-O King Pṛthu; prasīdati-becomes fully satisfied.

The Supreme Personality of Godhead, Lord Viṣṇu, continued: My dear King Pṛthu, when one situated in his occupational duty engages in My loving service without motive for material gain, he gradually becomes very satisfied within.

This verse is also confirmed by the Viṣṇu Purāṇa. Occupational duties are known as varṇāśrama-dharma and apply to the four divisions of material and spiritual life-namely brāhmaṇa, kṣatriya, vaiśya and śūdra, and brahmacarya, gṛhastha, vānaprastha and sannyāsa. If one works according to the varṇāśrama-dharma system and does not desire fruitive results, he gets satisfaction gradually. Discharging one's occupational duty as a means of rendering devotional service unto the Supreme Personality of Godhead is the ultimate goal of life. Bhagavad-gītā confirms this as the process of karma-yoga. In other words, we should act only for the satisfaction and service of the Lord. Otherwise we will be entangled by the resultant actions.

Everyone is situated in his occupational duty, but the purpose of material occupations should not be material gain. Rather, everyone should offer the results of his occupational activities. A brāhmaṇa especially should execute his occupational duties not for material gain but to please the Supreme Personality of Godhead. The kṣatriya, vaiśya and śūdra should work in a similar way. In this material world everyone is engaged in various professional and occupational duties, but the purpose of such activities should be to please the Supreme Personality of Godhead. Devotional service is very simple, and anyone can adopt it. Let one remain what he is; he need only install the Deity of the Supreme Lord in his house. The Deity may be Rādhā-Kṛṣṇa or Lakṣmī-Nārāyaṇa (there are many other forms of the Lord). In this way a brāhmaṇa, kṣatriya, vaiśya or śūdra can worship the Deity with the results of his honest labor. Regardless of one's occupational duty, one should adopt the devotional means of hearing, chanting, remembering, worshiping, offering everything to the Lord and engaging in His service. In this way one can very easily engage himself in the service of the Lord. When the Lord is pleased with one's service, one's mission in life is fulfilled.

TEXT 10

parityakta-guṇaḥ samyag

darśano viśadāśayaḥ

śāntiṁ me samavasthānaṁ

brahma kaivalyam aśnute

SYNONYMS

parityakta-guṇaḥ-one who is disassociated from the material modes of nature; samyak-equal; darśanaḥ-whose vision; viśada-uncontaminated; āśayaḥ-whose mind or heart; śāntim-peace; me-My; samavasthānam-equal situation; brahma-spirit; kaivalyam-freedom from material contamination; aśnute-achieves.

When the heart is cleansed of all material contamination, the devotee's mind becomes broader and transparent, and he can see things equally. At that stage of life there is peace, and one is situated equally with Me as sac-cid-ānanda-vigraha [Bs. 5.1].

The Māyāvāda conception of kaivalya and that of the Vaiṣṇava community is different. The Māyāvādī thinks that as soon as one is free from all material contamination, he is merged into the existence of the Supreme. The Vaiṣṇava philosopher's conception of kaivalya is different. He understands both his position and the position of the Supreme Personality of Godhead. In the uncontaminated condition, the living entity understands that he is the eternal servitor of the Supreme, and that is called Brahman realization, the spiritual perfection of the living entity. This rapport is very easily achieved. As stated in Bhagavad-gītā, when one is engaged in the transcendental loving service of the Lord, he is immediately situated on the transcendental platform of kaivalya, or Brahman.

TEXT 11

udāsīnam ivādhyakṣaṁ

dravya-jñāna-kriyātmanām

kūṭa-stham imam ātmānaṁ

yo vedāpnoti śobhanam

SYNONYMS

udāsīnam-indifferent; iva-simply; adhyakṣam-the superintendent; dravya-of the physical elements; jñāna-knowledge-acquiring senses; kriyā-working senses; ātmanām-and of the mind; kūṭa-stham-fixed; imam-this; ātmānam-soul; yaḥ-anyone who; veda-knows; āpnoti-gets; śobhanam-all good fortune.

Anyone who knows that this material body, made of the five gross elements, the sense organs, the working senses and the mind, is simply supervised by the fixed soul is eligible to be liberated from material bondage.

This verse describes how one can become liberated from material bondage. The first point is that one must know that the soul is different from his body. The soul is called dehī, or one who possesses the body, and the material body is called deha, or the embodiment of the soul. The body is changing at every moment, but the soul is fixed; therefore the soul is called kūṭa-stham. The change of body is enacted by the reactions of the three modes of nature. One who has understood the fixed position of the soul should not be disturbed by the incoming and outgoing interactions of the modes of material nature in the form of happiness and distress. In Bhagavad-gītā also, Lord Kṛṣṇa recommends that since happiness and distress come and go due to the interaction of the modes of nature on the body, one should not be disturbed by such external movements. Even though one is sometimes absorbed in such external movements, he has to learn to tolerate them. The living entity should be always indifferent to the action and reaction of the external body.

Lord Kṛṣṇa says in Bhagavad-gītā that the body, made of the gross physical elements (earth, water, fire, air and sky) and the subtle elements (mind, intelligence and ego), is completely different from the soul proper. One should therefore not be disturbed by the action and reaction of these eight gross and subtle material elements. The practical process to attain this stage of indifference is to execute devotional service. Only one who constantly engages in devotional service twenty-four hours a day can be indifferent to the action and reaction of the external body. When a man is absorbed in a particular thought, he does not hear or see any external activities, even though they are enacted in his presence. Similarly, those who are fully absorbed in devotional service do not care what is going on with the external body. That status is called samādhi. One who is actually situated in samādhi is understood to be a first-class yogī.

TEXT 12

bhinnasya liṅgasya guṇa-pravāho

dravya-kriyā-kāraka-cetanātmanaḥ

dṛṣṭāsu sampatsu vipatsu sūrayo

na vikriyante mayi baddha-sauhṛdāḥ

SYNONYMS

bhinnasya-different; liṅgasya-of the body; guṇa-of the three modes of material nature; pravāhaḥ-the constant change; dravya-physical elements; kriyā-activities of the senses; kāraka-demigods; cetanā-and the mind; ātmanaḥ-consisting of; dṛṣṭāsu-when experienced; sampatsu-happiness; vipatsu-distress; sūrayaḥ-those who are advanced in knowledge; na-never; vikriyante-become disturbed; mayi-unto Me; baddha-sauhṛdāḥ-bound in friendship.

Lord Viṣṇu told King Pṛthu: My dear King, the constant change of this material world is due to the interaction of the three modes of material nature. The five elements, the senses, the demigods who control the senses, as well as the mind, which is agitated by the spirit soul-all these taken together comprise the body. Since the spirit soul is completely different from this combination of gross and subtle material elements, My devotee who is connected with Me in intense friendship and affection, being completely in knowledge, is never agitated by material happiness and distress.

The question may be raised that if the living entity has to act as the superintendent of the activities of the bodily combination, then how can he be indifferent to the activities of the body? The answer is given here: these activities are completely different from the activities of the spirit soul of the living entity. A crude example can be given in this connection. A businessman riding in a motorcar sits in the car, supervises its running and advises the driver. He knows how much gasoline is used up, and he knows everything about the car, but still he is apart from the car and is more concerned with his business. Even while riding in the car, he thinks of his business and his office. He has no connection with the car, although he is sitting there. As the businessman is always absorbed in thoughts of his business, so the living entity can be absorbed in thoughts of rendering loving service to the Lord. Then it will be possible to remain separate from the activities of the material body. This position of neutrality can be possible only for a devotee.

The word baddha-sauhṛdāḥ-"bound in friendship"-is particularly used here. Karmīs, jñānīs and yogīs cannot be bound in devotional service. Karmīs fully engage in the activities of the body. Their aim of life is to give comfort to the body only. Jñānīs try to get out of entanglement by philosophical speculation, but they have no standing in the liberated position. Because they do not take shelter under the lotus feet of the Lord, they fall down from the exalted position of Brahman realization. Yogīs also have a bodily concept of life-they think that they can achieve something spiritual by exercising the body through dhāraṇā, āsana, prāṇāyāma, etc. A devotee's position is always transcendental because of his intimate relationship with the Supreme Personality of Godhead. Therefore, to remain always aloof from the actions and reactions of the body and engage in one's real occupation, namely rendering service to the Lord, can be possible only for devotees.

TEXT 13

samaḥ samānottama-madhyamādhamaḥ

sukhe ca duḥkhe ca jitendriyāśayaḥ

mayopakḷptākhila-loka-saṁyuto

vidhatsva vīrākhila-loka-rakṣaṇam

SYNONYMS

samaḥ-equipoised; samāna-all equal; uttama-one who is greater; madhyama-one who is in an intermediate position; adhamaḥ-one who is in a lower standard of life; sukhe-in happiness; ca-and; duḥkhe-in distress; ca-also; jita-indriya-having controlled the senses; āśayaḥ-and mind; mayā-by Me; upakḷpta-arranged; akhila-all; loka-by people; saṁyutaḥ-being accompanied; vidhatsva-give; vīra-O hero; akhila-all; loka-to the citizens; rakṣaṇam-protection.

My dear heroic King, please keep yourself always equipoised and treat people equally, whether they are greater than you, in the intermediate stage or lower than you. Do not be disturbed by temporary distress or happiness. Fully control your mind and senses. In this transcendental position, try to execute your duty as king in whatever condition of life you may be posted by My arrangement, for your only duty here is to give protection to the citizens of your kingdom.

Here is an example of receiving direct instruction from the Supreme Personality of Godhead, Lord Viṣṇu. One has to execute the order of Lord Viṣṇu, whether receiving it directly from Him or from His bona fide representative, the spiritual master. Arjuna fought the Battle of Kurukṣetra under the direct order of the Supreme Personality of Godhead, Kṛṣṇa. Similarly, here Pṛthu Mahārāja is also being given orders by Lord Viṣṇu regarding the execution of his duty. We have to stick to the principles stated in the Bhagavad-gītā. Vyavasāyātmikā buddhiḥ: every man's duty is to receive orders from Lord Kṛṣṇa or from His bona fide representative and take these orders as his life and soul, without personal considerations. Śrīla Viśvanātha Cakravartī Ṭhākura states that one should not care very much whether he is going to be liberated or not, but he should simply execute the direct order received from the spiritual master. If one sticks to the principle of abiding by the order of the spiritual master, he will always remain in a liberated position. A common man must execute the rules and regulations of varṇāśrama-dharma by working in his prescribed duty according to the caste system (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the spiritual-order system (brahmacarya, gṛhastha, vānaprastha and sannyāsa). If one simply executes regularly and strictly the injunctions given for the different divisions of life, then one satisfies Lord Viṣṇu.

As a king, Pṛthu Mahārāja was ordered by Lord Viṣṇu to keep himself always aloof from the activities of the bodily situation and to engage always in the service of the Lord and thus keep himself in the liberated stage. The word baddha-sauhṛdāḥ in the previous verse is explained herewith. One can fully remain in intimate connection with the Supreme Lord directly or receive orders from His bona fide representative the spiritual master and execute the orders sincerely when one keeps aloof from the activities of the body. The Lord helps us by giving us directions how to act in devotional service and thus advance on the path back home, back to Godhead. He instructs us outwardly in the form of the spiritual master. Therefore, one should not accept the spiritual master as an ordinary human being. The Lord says, ācāryaṁ māṁ vijānīyān nāva-manyeta karhicit: one should not treat the spiritual master as an ordinary human being, for he is the substitute for the Supreme Personality of Godhead (Bhāg. 11.17.27). One should treat the spiritual master as the Supreme Personality of Godhead and never be envious of him or consider him to be an ordinary human being. If we follow the instruction of the spiritual master and execute devotional service to the Lord, we will remain always free from the contamination of bodily and material activities, and our life will be successful.

TEXT 14

śreyaḥ prajā-pālanam eva rājño

yat sāmparāye sukṛtāt ṣaṣṭham aṁśam

hartānyathā hṛta-puṇyaḥ prajānām

arakṣitā kara-hāro 'gham atti

SYNONYMS

śreyaḥ-auspicious; prajā-pālanam-ruling over the general mass of people; eva-certainly; rājñaḥ-for the king; yat-because; sāmparāye-in the next birth; su-kṛtāt-from the pious activities; ṣaṣṭham aṁśam-one-sixth part; hartā-collector; anyathā-otherwise; hṛta-puṇyaḥ-being bereft of the results of pious activities; prajānām-of the citizens; arakṣitā-one who does not protect; kara-hāraḥ-tax collector; agham-sin; atti-receives or suffers.

To give protection to the general mass of people who are citizens of the state is the prescribed occupational duty for a king. By acting in that way, the king in his next life shares one sixth of the result of the pious activities of the citizens. But a king or executive head of state who simply collects taxes from the citizens but does not give them proper protection as human beings has the results of his own pious activities taken away by the citizens, and in exchange for his not giving protection he becomes liable to punishment for the impious activities of his subjects.

The question may be raised here that if everyone engaged in spiritual activities to attain salvation and became indifferent to the activities of the material world, then how could things as they are go on? And if things are to go on as they ought to, how can a head of state be indifferent to such activities? In answer to this question, the word śreyaḥ, auspicious, is used here. The division of activities in society as arranged by the Supreme Personality of Godhead was not blindly or accidently created, as foolish people say. The brāhmaṇa must do his duty properly, and the kṣatriya, the vaiśya and even the śūdra must do the same. And every one of them can achieve the highest perfection of life-liberation from this material bondage. This is confirmed in Bhagavad-gītā (18.45). Sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ: "By executing one's prescribed duties, one can attain the highest perfection."

Lord Viṣṇu advised Mahārāja Pṛthu that a king is not enjoined to give up his kingdom and the responsibility of protecting the prajās, or citizens, to instead go away to the Himalayas for liberation. He can attain liberation while executing his royal duties. The royal duty or the duty of the head of state is to see that the prajās, or the general mass of people, are doing their respective duties for spiritual salvation. A secular state does not necessitate a king or head of state who is indifferent to the activities of the prajās. In the modern state the government has many rules and regulations for conducting the duties of the prajās, but the government neglects to see that the citizens advance in spiritual knowledge. If the government is careless in this matter, the citizens will act whimsically, without any sense of God realization or spiritual life, and thus become entangled in sinful activities.

An executive head should not be callous to the welfare of the general mass of people while he simply goes on collecting taxes. The king's real duty is to see that the citizens gradually become fully Kṛṣṇa conscious. Kṛṣṇa conscious means completely free from all sinful activities. As soon as there is complete eradication of sinful activities in the state, then there will be no more war, pestilence, famine or natural disturbances. This was actually prevailing during the reign of Mahārāja Yudhiṣṭhira. If a king or head of the government is able to induce the citizens to become Kṛṣṇa conscious, then he is worthy to rule over the mass of people; otherwise, he has no right to levy taxes. If the king looks after the spiritual interests of the citizens, he can levy taxes without difficulties. In this way both the subjects and the king will be happy during this life, and in the next life the king will be able to share one sixth of the pious activities of the citizens. Otherwise, by levying taxes on the sinful citizens, he will have to share the reactions of their sinful activities.

This same principle can be applied to parents and spiritual masters as well. If parents simply give birth to children like cats and dogs but cannot save their children from imminent death, they become responsible for the activities of their animalistic children. Lately, such children are turning into hippies. Similarly, if a spiritual master cannot direct his disciples to become free of sinful activities, he becomes responsible for their sinful acts. These subtle laws of nature are unknown to the present leaders of society. Since the leaders of society have a poor fund of knowledge and the citizens in general are rogues and thieves, there cannot be an auspicious situation for human society. At the present moment the whole world is full of such an incompatible combination of state and citizens, and therefore there is constant tension, war and anxiety as an inevitable result of such social conditions.

TEXT 15

evaṁ dvijāgryānumatānuvṛtta-

dharma-pradhāno 'nyatamo 'vitāsyāḥ

hrasvena kālena gṛhopayātān

draṣṭāsi siddhān anurakta-lokaḥ

SYNONYMS

evam-thus; dvija-of the brāhmaṇas; agrya-by the foremost; anumata-approved; anuvṛtta-received by disciplic succession; dharma-religious principles; pradhānaḥ-he whose chief interest is; anyatamaḥ-unattached; avitā-the protector; asyāḥ-of the earth; hrasvena-short; kālena-in time; gṛha-to your home; upayātān-having come personally; draṣṭāsi-you will see; siddhān-perfected personalities; anurakta-lokaḥ-being loved by the citizens.

Lord Viṣṇu continued: My dear King Pṛthu, if you continue to protect the citizens according to the instructions of the learned brāhmaṇa authorities, as they are received by the disciplic succession-by hearing-from master to disciple, and if you follow the religious principles laid down by them, without attachment to ideas manufactured by mental concoction, then every one of your citizens will be happy and will love you, and very soon you will be able to see such already liberated personalities as the four Kumāras [Sanaka, Sanātana, Sanandana and Sanat-kumāra].

Lord Viṣṇu advised King Pṛthu that everyone should follow the principles of varṇāśrama-dharma; then, in whatever capacity one remains within this material world, his salvation is guaranteed after death. In this age, however, since the system of varṇāśrama-dharma is topsy-turvy, it is very difficult to strictly follow all the principles. The only method for becoming perfect in life is to develop Kṛṣṇa consciousness. As varṇāśrama-dharma is executed from different positions by different men, so the Kṛṣṇa consciousness principles can be followed by everyone in every part of the world.

There is a specific purpose in mentioning herein that one should follow the dvijāgryas, the most prominent brāhmaṇas, like Parāśara and Manu. These great sages have already given us instructions on how to live according to the principles of varṇāśrama-dharma. Similarly, Sanātana Gosvāmī and Rūpa Gosvāmī have given us rules and regulations for becoming pure devotees of the Lord. It is essential, therefore, to follow the instructions of the ācāryas in the paramparā system, who have received the knowledge as passed down from spiritual master to disciple. In this way, although living in our material condition of life, we can get out of the entanglement of material contamination without leaving our positions. Lord Caitanya Mahāprabhu advises, therefore, that one does not have to change his position. One simply has to hear from the perfect source (this is called paramparā) and follow the principles for practical application in life; thus one can attain the highest perfection of life-liberation-and go back home, back to Godhead. In other words, the change required is a change in consciousness, not in the body. Unfortunately, in this fallen age, people are concerned with the body, not with the soul. They have invented so many "isms" pertaining to the body only, not to the soul.

In the modern age of democracy there are so many government representatives voting for legislation. Every day they bring out a new law. But because these laws are only mental concoctions manufactured by inexperienced conditioned souls, they cannot give relief to human society. Formerly, although the kings were autocrats, they strictly followed the principles laid down by great sages and saintly persons. There were no mistakes in ruling over the country, and everything went perfectly. The citizens were completely pious, the king levied taxes legitimately, and therefore the situation was very happy. At the present moment the so-called executive heads are more or less selected from materially ambitious persons who simply look after their own personal interests; they have no knowledge of the śāstras. In other words, the executive heads are fools and rascals in the strict sense of the terms, and the people in general are śūdras. This combination of fools and rascals and śūdras cannot bring about peace and prosperity in this world. Therefore we find periodic upheavals in society in the forms of battles, communal riots and fratricidal quarrels. Under these circumstances, not only are the leaders unable to lead the people toward liberation, but they cannot even give them peace of mind. In Bhagavad-gītā it is stated that anyone who lives on concocted ideas, without reference to the śāstras, never becomes successful and does not attain happiness or liberation after death.

TEXT 16

varaṁ ca mat kañcana mānavendra

vṛṇīṣva te 'haṁ guṇa-śīla-yantritaḥ

nāhaṁ makhair vai sulabhas tapobhir

yogena vā yat sama-citta-vartī

SYNONYMS

varam-benediction; ca-also; mat-from Me; kañcana-whatever you like; mānava-indra-O chief of human beings; vṛṇīṣva-please request; te-your; aham-I; guṇa-śīla-by elevated qualities and excellent behavior; yantritaḥ-being captivated; na-not; aham-I; makhaiḥ-by sacrifices; vai-certainly; su-labhaḥ-easily obtained; tapobhiḥ-by austerities; yogena-by practice of mystic yoga; vā-or; yat-because of which; sama-citta-in one who is equipoised; vartī-being situated.

My dear King, I am very captivated by your elevated qualities and excellent behavior, and thus I am very favorably inclined toward you. You may therefore ask from Me any benediction you like. One who does not possess elevated qualities and behavior cannot possibly achieve My favor simply by performance of sacrifices, severe austerities or mystic yoga. But I always remain equipoised in the heart of one who is also equipoised in all circumstances.

Lord Viṣṇu was very pleased with Mahārāja Pṛthu's good character and behavior and offered him a benediction. The Lord openly says that performing great sacrifices or undergoing the austerities of mystic yoga practice cannot satisfy Him. He is pleased only by elevated character and behavior. But these cannot develop unless one becomes a pure devotee of the Lord. Anyone who has developed unalloyed, unflinching devotional service unto the Lord develops his original good qualities as spirit soul. The spirit soul, as part and parcel of the Supreme Personality of Godhead, has all the good qualities of the Lord. When the spirit soul is contaminated by the material modes of nature, one is considered good or bad with reference to the material qualities. But when one is transcendental to all material qualities, all the good qualities come out. These qualities of a devotee, twenty-six in number, are listed as follows: (1) kind to everyone, (2) does not quarrel with anyone, (3) fixed in the Absolute Truth, (4) equal to everyone, (5) faultless, (6) charitable, (7) mild, (8) clean, (9) simple, (10) benevolent, (11) peaceful, (12) completely attached to Kṛṣṇa, (13) has no material hankering, (14) meek, (15) steady, (16) self-controlled, (17) does not eat more than required, (18) sane, (19) respectful, (20) humble, (21) grave, (22) compassionate, (23) friendly, (24) poetic, (25) expert, (26) silent. The Lord is satisfied by development of the transcendental qualities of the living entity and not by artificial performance of sacrifices and mystic yoga. In other words, unless one is fully qualified to become a pure devotee of the Lord, one cannot expect to be liberated from material entanglement.

TEXT 17

maitreya uvāca

sa itthaṁ loka-guruṇā

viṣvaksenena viśva-jit

anuśāsita ādeśaṁ

śirasā jagṛhe hareḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; saḥ-he; ittham-thus; loka-guruṇā-by the supreme master of all people; viṣvaksenena-by the Personality of Godhead; viśva-jit-the conqueror of the world (Mahārāja Pṛthu); anuśāsitaḥ-being ordered; ādeśam-instructions; śirasā-on the head; jagṛhe-accepted; hareḥ-of the personality of Godhead.

The great saint Maitreya continued: My dear Vidura, in this way Mahārāja Pṛthu, the conqueror of the entire world, accepted the instructions of the Supreme Personality of Godhead on his head.

One should accept the instructions of the Supreme Personality of Godhead by bowing down at the lotus feet of the Lord. This means that anything spoken by the personality of Godhead should be taken as it is, with great care and attention and with great respect. It is not our business to amend the words of the Supreme Personality of Godhead or make additions or alterations, as it has become a custom for many so-called scholars and svāmīs who comment on the words of Bhagavad-gītā. Here the practical example of how to accept the instruction of the Supreme Personality of Godhead is shown by Pṛthu Mahārāja. This is the way to receive knowledge through the paramparā system.

TEXT 18

spṛśantaṁ pādayoḥ premṇā

vrīḍitaṁ svena karmaṇā

śata-kratuṁ pariṣvajya

vidveṣaṁ visasarja ha

SYNONYMS

spṛśantam-touching; pādayoḥ-the feet; premṇā-in ecstasy; vrīḍitam-ashamed; svena-his own; karmaṇā-by activities; śata-kratum-King Indra; pariṣvajya-embracing; vidveṣam-envy; visasarja-gave up; ha-of course.

As King Indra was standing by, he became ashamed of his own activities and fell down before King Pṛthu to touch his lotus feet. But Pṛthu Mahārāja immediately embraced him in great ecstasy and gave up all envy against him for his having stolen the horse meant for the sacrifice.

There are many cases in which a person becomes an offender to the lotus feet of a Vaiṣṇava and later becomes repentant. Here also we find that although the King of heaven, Indra, was so powerful that he accompanied Lord Viṣṇu, he felt himself a great offender for stealing Pṛthu Mahārāja's horse that was meant for sacrifice. An offender at the lotus feet of a Vaiṣṇava is never excused by the Supreme Personality of Godhead. There are many instances illustrating this fact. Ambarīṣa Mahārāja was offended by Durvāsā Muni, a great sage and mystic yogī, and Durvāsā also had to fall down at the lotus feet of Ambarīṣa Mahārāja. Indra decided to fall down at the lotus feet of King Pṛthu, but the King was so magnanimous a Vaiṣṇava that he did not want Mahārāja Indra to fall down at his feet. Instead, King Pṛthu immediately picked him up and embraced him, and both of them forgot all the past incidents. Both King Indra and Mahārāja Pṛthu were envious and angry with each other, but since both of them were Vaiṣṇavas, or servants of Lord Viṣṇu, it was their duty to adjust the cause of their envy. This is also a first-class example of cooperative behavior between Vaiṣṇavas. In the present days, however, because people are not Vaiṣṇavas, they fight perpetually among one another and are vanquished without finishing the mission of human life. There is a great need to propagate the Kṛṣṇa consciousness movement in the world so that even though people sometimes become angry and malicious toward one another, because of their being Kṛṣṇa conscious such rivalry, competition and envy can be adjusted without difficulty.

TEXT 19

bhagavān atha viśvātmā

pṛthunopahṛtārhaṇaḥ

samujjihānayā bhaktyā

gṛhīta-caraṇāmbujaḥ

SYNONYMS

bhagavān-the Supreme Personality of Godhead; atha-thereupon; viśva-ātmā-the Supersoul; pṛthunā-by King Pṛthu; upahṛta-being offered; arhaṇaḥ-all the paraphernalia for worship; samujjihānayā-gradually increased; bhaktyā-whose devotional service; gṛhīta-taken; caraṇa-ambujaḥ-His lotus feet.

King Pṛthu abundantly worshiped the lotus feet of the Supreme Personality of Godhead, who was so merciful to him. While worshiping the lotus feet of the Lord, Pṛthu Mahārāja gradually increased his ecstasy in devotional service.

When various ecstasies appear in the body of a devotee, it is to be understood that his devotional service has become perfect. There are many types of transcendental ecstasies in the forms of crying, laughing, perspiring, falling down, and crying like a madman. All these symptoms are sometimes visible on the body of a devotee. They are called asta-sāttvika-vikāra, which means "eight kinds of transcendental transformations." They are never to be imitated, but when a devotee actually becomes perfect, these symptoms are visible on his body. The Lord is bhakta-vatsala, which means that He is inclined toward His pure devotee (bhakta). Therefore the transcendental ecstatic transaction between the Supreme Lord and His devotee is never like the activities of this material world.

TEXT 20

prasthānābhimukho 'py enam

anugraha-vilambitaḥ

paśyan padma-palāśākṣo

na pratasthe suhṛt satām

SYNONYMS

prasthāna-to leave; abhimukhaḥ-ready; api-although; enam-him (Pṛthu); anugraha-by kindness; vilambitaḥ-detained; paśyan-seeing; padma-palāśa-akṣaḥ-the Lord, whose eyes are like the petals of a lotus flower; na-not; pratasthe-departed; suhṛt-the well-wisher; satām-of the devotees.

The Lord was just about to leave, but because He was so greatly inclined toward the behavior of King Pṛthu, He did not depart. Seeing the behavior of Mahārāja Pṛthu with His lotus eyes, He was detained because He is always the well-wisher of His devotees.

Here the words suhṛt satām are very significant. The Supreme Personality of Godhead is always very inclined toward His devotee and is always thinking of the devotee's well-being. This is not partiality. As stated in Bhagavad-gītā, the Lord is equal to everyone (samo 'haṁ sarva-bhūteṣu), but to one who particularly engages in His service, He is very much inclined. In another place, the Lord says that a devotee always exists in His heart, and He also exists always in the heart of the devotee.

The special inclination of the Supreme Personality of Godhead for His pure devotee is not unnatural, nor is it partiality. For example, sometimes a father has several children, but he has special affection for one child who is very much inclined toward him. This is explained in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

Those who constantly engage in the devotional service of the Lord in love and affection are directly in contact with the Supreme Personality of Godhead sitting as the Supersoul in everyone's heart. The Lord is not far away from the devotee. He is always in everyone's heart, but only the devotee can realize the Lord's presence, and thus he is directly connected, and he takes instruction from the Lord at every moment. Therefore, there is no chance of a devotee's being in error, nor is there any partiality on the part of the Lord for His pure devotees.

TEXT 21

sa ādi-rājo racitāñjalir hariṁ

vilokituṁ nāśakad aśru-locanaḥ

na kiñcanovāca sa bāṣpa-viklavo

hṛdopaguhyāmum adhād avasthitaḥ

SYNONYMS

saḥ-he; ādi-rājaḥ-the original king; racita-añjaliḥ-with folded hands; harim-the Supreme Personality of Godhead; vilokitum-to look upon; na-not; aśakat-was able; aśru-locanaḥ-his eyes full of tears; na-not; kiñcana-anything; uvāca-spoke; saḥ-he; bāṣpa-viklavaḥ-his voice being choked up; hṛdā-with his heart; upaguhya-embracing; amum-the Lord; adhāt-he remained; avasthitaḥ-standing.

The original king, Mahārāja Pṛthu, his eyes full of tears and his voice faltering and choked up, could neither see the Lord very distinctly nor speak to address the Lord in any way. He simply embraced the Lord within his heart and remained standing in that way with folded hands.

Just as Kṛṣṇa is addressed in the Brahma-saṁhitā as ādi-puruṣa, the original personality, so King Pṛthu, being an empowered incarnation of the Lord, is referred to in this verse as ādi-rājaḥ, the original or ideal king. He was a great devotee and at the same time a great hero who conquered over all undesirable elements in his kingdom. He was so powerful that he was equal in fighting to Indra, the King of heaven. He gave protection to his citizens, keeping them engaged in pious activities and devotion to the Lord. He did not collect a single cent of taxes from the citizens without being able to give them protection from all calamities. The greatest calamity in life is to become godless and therefore sinful. If the state head or king allows the citizens to become sinful by indulging in illicit sex life, intoxication, meat-eating and gambling, then the king is responsible, and he has to suffer the resultant sequence of reactions for the sinful lives of the citizens because he levies taxes on them unnecessarily. These are the principles for a ruling power, and because Mahārāja Pṛthu observed all the principles for a ruling chief, he is referred to here as ādi-rājaḥ.

Even a responsible king like Mahārāja Pṛthu can become a pure devotee of the first order. We can distinctly see from King Pṛthu's behavior how he became ecstatic, both externally and internally, in pure devotional service.

Just today we have seen in the newspapers of Bombay that the government is going to repeal its prohibition laws. Ever since Gandhi's noncooperation movement, Bombay has been kept dry and has not allowed its citizens to drink. But unfortunately the citizens are so clever that they have increased illicit distillation of liquor, and although not being sold publicly in shops, liquor is being sold in public lavatories and similar abnormal places. Unable to check such illicit smuggling, the government has decided to manufacture the liquor at cheaper prices so that people can have their supply of intoxication directly from the government instead of purchasing it in public lavatories. The government failed to change the hearts of the citizens from indulging in sinful life, so instead of losing the taxes they collect to inflate the treasury, they have decided to manufacture liquor to supply to the citizens who hanker after it.

This kind of government cannot check the resultant actions of sinful life, namely war, pestilence, famine, earthquakes and similar other disturbances. Nature's law is that as soon as there are discrepancies in regard to the law of God (which are described in Bhagavad-gītā as dharmasya glāniḥ, or disobedience to the laws of nature or God), at once there will be heavy punishment in the form of sudden outbreaks of war. We have recently experienced a war between India and Pakistan. Within fourteen days there have been immense losses of men and money, and there have been disturbances to the entire world. These are the reactions of sinful life. The Kṛṣṇa consciousness movement is meant to make people pure and perfect. If we become even partially pure, as described in the Bhāgavatam (naṣṭa-prāyeṣv abhadreṣu [SB 1.2.18]), by development of Kṛṣṇa consciousness, then lust and greed, the material diseases of the citizens, will be reduced. This can be made possible simply by broadcasting the pure message of Śrīmad-Bhāgavatam, or Kṛṣṇa consciousness. Big commercial and industrial firms have contributed many thousands of rupees to a defense fund that burns the money in the form of gunpowder, but unfortunately, if they are asked to contribute liberally to advance the Kṛṣṇa consciousness movement, they are reluctant. Under the circumstances, the world will periodically suffer from such upsurges and outbreaks of war, which are the consequences of not being Kṛṣṇa conscious.

TEXT 22

athāvamṛjyāśru-kalā vilokayann

atṛpta-dṛg-gocaram āha pūruṣam

padā spṛśantaṁ kṣitim aṁsa unnate

vinyasta-hastāgram uraṅga-vidviṣaḥ

SYNONYMS

atha-thereupon; avamṛjya-wiping; aśru-kalāḥ-the tears in his eyes; vilokayan-observing; atṛpta-not satisfied; dṛk-gocaram-visible to his naked eyes; āha-he said; pūruṣam-unto the Supreme Personality of Godhead; padā-with His lotus feet; spṛśantam-just touching; kṣitim-the ground; aṁse-on the shoulder; unnate-raised; vinyasta-rested; hasta-of His hand; agram-the front part; uraṅga-vidviṣaḥ-of Garuḍa, the enemy of the snakes.

The Supreme Personality of Godhead stood with His lotus feet almost touching the ground while He rested the front of His hand on the raised shoulder of Garuḍa, the enemy of the snakes. Mahārāja Pṛthu, wiping the tears from his eyes, tried to look upon the Lord, but it appeared that the King was not fully satisfied by looking at Him. Thus the King offered the following prayers.

The significant point in this verse is that the Lord was standing above the ground, almost touching it. The residents of the upper planetary systems, beginning from Brahmaloka (the planet where Lord Brahmā lives) down to Svargaloka (the heavenly planet of Indra), are so advanced in spiritual life that when they come to visit this or similar other lower planetary systems, they keep their weightlessness. This means that they can stand without touching the ground. Lord Viṣṇu is the Supreme Personality of Godhead, but because He lives in one of the planetary systems within this universe, He sometimes plays as if one of the demigods of this universe. When He first appeared before Pṛthu Mahārāja, He was not touching the ground of this earth, but when He was fully satisfied with the behavior and character of Mahārāja Pṛthu, He immediately acted as the Supreme Personality of Godhead Nārāyaṇa from Vaikuṇṭha. Out of affection for Pṛthu Mahārāja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuḍa, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground. These are all symptoms of His great affection for Pṛthu Mahārāja. perceiving his fortunate position, Pṛthu Mahārāja could not fully look upon the Lord due to ecstasy, but still, in a faltering voice, he began to offer prayers.

TEXT 23

pṛthur uvāca

varān vibho tvad varadeśvarād budhaḥ

kathaṁ vṛṇīte guṇa-vikriyātmanām

ye nārakāṇām api santi dehināṁ

tān īśa kaivalya-pate vṛṇe na ca

SYNONYMS

pṛthuḥ uvāca-Pṛthu Mahārāja said; varān-benedictions; vibho-my dear Supreme Lord; tvat-from You; vara-da-īśvarāt-from the Supreme Personality of Godhead, the highest of the bestowers of benedictions; budhaḥ-a learned person; katham-how; vṛṇīte-could ask for; guṇa-vikriyā-bewildered by the modes of material nature; ātmanām-of the living entities; ye-which; nārakāṇām-of the living entities living in hell; api-also; santi-exist; dehinām-of the embodied; tān-all those; īśa-O Supreme Lord; kaivalya-pate-O bestower of merging in the existence of the Lord; vṛṇe-I ask for; na-not; ca-also.

My dear Lord, You are the best of the demigods who can offer benedictions. Why, therefore, should any learned person ask You for benedictions meant for living entities bewildered by the modes of nature? Such benedictions are available automatically, even in the lives of living entities suffering in hellish conditions. My dear Lord, You can certainly bestow merging into Your existence, but I do not wish to have such a benediction.

There are different kinds of benedictions according to a person's demands. For karmīs the best benediction is promotion to the higher planetary systems, where the duration of life is very long and the standard of living and happiness is very high. There are others, namely jñānīs and yogīs, who want the benediction of merging into the existence of the Lord. This is called kaivalya. The Lord is therefore addressed as kaivalya-pati, the master or Lord of the benediction known as kaivalya. But devotees receive a different type of benediction from the Lord. Devotees are anxious neither for the heavenly planets nor for merging into the existence of the Lord. According to devotees, kaivalya, or merging into the existence of the Lord, is considered as good as hell. The word naraka means "hell." Similarly, everyone who exists in this material world is called nāraka because this material existence itself is known as a hellish condition of life. Pṛthu Mahārāja, however, expressed that he was interested neither in the benediction desired by the karmīs nor that desired by the jñānīs and yogīs. Śrīla Prabodhānanda Sarasvatī Prabhu, a great devotee of Lord Caitanya, described that kaivalya is no better than a hellish condition of life, and as for the delights of the heavenly planets, they are factually will-o'-the-wisps, or phantasmagoria. They are not wanted by devotees. Devotees do not even care for the positions held by Lord Brahmā or Lord Śiva, nor does a devotee desire to become equal with Lord Viṣṇu. As a pure devotee of the Lord, Pṛthu Mahārāja made his position very clear.

TEXT 24

na kāmaye nātha tad apy ahaṁ kvacin

na yatra yuṣmac-caraṇāmbujāsavaḥ

mahattamāntar-hṛdayān mukha-cyuto

vidhatsva karṇāyutam eṣa me varaḥ

SYNONYMS

na-not; kāmaye-do I desire; nātha-O master; tat-that; api-even; aham-I; kvacit-at any time; na-not; yatra-where; yuṣmat-Your; caraṇa-ambuja-of the lotus feet; āsavaḥ-the nectarean beverage; mahat-tama-of the great devotees; antaḥ-hṛdayāt-from the core of the heart; mukha-from the mouths; cyutaḥ-being delivered; vidhatsva-give; karṇa-ears; ayutam-one million; eṣaḥ-this; me-my; varaḥ-benediction.

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

In the previous verse Mahārāja Pṛthu addressed the Lord as kaivalya-pati, the master of the liberation of merging into His existence. This does not mean that he was anxious for kaivalya liberation. That is made clear in this verse: "My dear Lord, I do not want such a benediction." Mahārāja Pṛthu wanted to have a million ears to hear the glories of the lotus feet of the Lord. He specifically mentioned that the glories of the Lord should emanate from the mouths of pure devotees, who speak from the cores of their hearts. It is stated in the beginning of Śrīmad-Bhāgavatam (1.1.3), śuka-mukhād amṛta-drava-saṁyutam: the nectar of Śrīmad-Bhāgavatam became more relishable because it emanated from the mouth of Śrīla Śukadeva Gosvāmī. One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees. Śrī Sanātana Gosvāmī has strictly prohibited hearing from the mouth of a nondevotee. There are many professional reciters of Śrīmad-Bhāgavatam who speak the narrations very ornamentally, but a pure devotee does not like to hear from them because such glorification of the Lord is simply a vibration of material sound. But when heard from the mouth of a pure devotee, glorification of the Lord is immediately effective.

The words satāṁ prasaṅgān mama vīrya-saṁvidaḥ (Bhāg. 3.25.25) mean that glorification of the Lord is potent when uttered from the mouth of a pure devotee. The Lord has innumerable devotees all over the universe, and they have been glorifying the Lord since time immemorial and for an unlimited time. But still they cannot completely finish enumerating the glories of the Lord. Pṛthu Mahārāja therefore wanted innumerable ears, as Rūpa Gosvāmī also desired to have millions of ears and millions of tongues to chant and hear the glorification of the Lord. In other words, if our ears are always engaged in hearing the glorification of the Lord, there will be no scope for hearing the Māyāvāda philosophy, which is doom to spiritual progress. Śrī Caitanya Mahāprabhu said that if anyone hears from a Māyāvādī philosopher preaching about the activities of the Lord, even if it is a description from the Vedic literature, he is ultimately doomed. By hearing such Māyāvāda philosophy one cannot come to the destination of spiritual perfection of life.

TEXT 25

sa uttamaśloka mahan-mukha-cyuto

bhavat-padāmbhoja-sudhā kaṇānilaḥ

smṛtiṁ punar vismṛta-tattva-vartmanāṁ

kuyogināṁ no vitaraty alaṁ varaiḥ

SYNONYMS

saḥ-that; uttama-śloka-O Lord, who are praised by selected verses; mahat-of great devotees; mukha-cyutaḥ-delivered from the mouths; bhavat-Your; pada-ambhoja-from the lotus feet; sudhā-of nectar; kaṇa-particles; anilaḥ-soothing breeze; smṛtim-remembrance; punaḥ-again; vismṛta-forgotten; tattva-to the truth; vartmanām-of persons whose path; ku-yoginām-of persons not in the line of devotional service; naḥ-of us; vitarati-restores; alam-unnecessary; varaiḥ-other benedictions.

My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees thus gradually come to the right conclusion about the value of life. My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the mouth of Your pure devotee.

It is explained in the previous verse that one has to hear glorification of the Lord from the mouth of a pure devotee. This is further explained here. The transcendental vibration from the mouth of a pure devotee is so powerful that it can revive the living entity's memory of his eternal relationship with the Supreme Personality of Godhead. In our material existence, under the influence of illusory māyā, we have almost forgotten our eternal relationship with the Lord, exactly like a man sleeping very deeply who forgets his duties. In the Vedas it is said that every one of us is sleeping under the influence of māyā. We must get up from this slumber and engage in the right service, for thus we can properly utilize the facility of this human form of life. As expressed in a song by Ṭhākura Bhaktivinoda, Lord Caitanya says, jīva jāga, jīva jāga. The Lord asks every sleeping living entity to get up and engage in devotional service so that his mission in this human form of life may be fulfilled. This awakening voice comes through the mouth of a pure devotee.

A pure devotee always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord. Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord. As soon as a sleeping living entity hears the powerful voice emanating from the mouth of a pure devotee, he immediately remembers his eternal relationship with the Lord, although up until that moment he had forgotten everything.

For a conditioned soul, therefore, it is very important to hear from the mouth of a pure devotee, who is fully surrendered to the lotus feet of the Lord without any material desire, speculative knowledge or contamination of the modes of material nature. Every one of us is kuyogī because we have engaged in the service of this material world, forgetting our eternal relationship with the Lord as His eternal loving servants. It is our duty to rise from the kuyoga platform to become suyogīs, perfect mystics. The process of hearing from a pure devotee is recommended in all Vedic scriptures, especially by Lord Caitanya Mahāprabhu. One may stay in his position of life-it does not matter what it is-but if one hears from the mouth of a pure devotee, he gradually comes to the understanding of his relationship with the Lord and thus engages in His loving service, and his life becomes completely perfect. Therefore, this process of hearing from the mouth of a pure devotee is very important for making progress in the line of spiritual understanding.

TEXT 26

yaśaḥ śivaṁ suśrava ārya-saṅgame

yadṛcchayā copaśṛṇoti te sakṛt

kathaṁ guṇa-jño viramed vinā paśuṁ

śrīr yat pravavre guṇa-saṅgrahecchayā

SYNONYMS

yaśaḥ-glorification; śivam-all-auspicious; su-śravaḥ-O highly glorified Lord; ārya-saṅgame-in the association of advanced devotees; yadṛcchayā-somehow or other; ca-also; upaśṛṇoti-hears; te-Your; sakṛt-even once; katham-how; guṇa-jñaḥ-one who appreciates good qualities; viramet-can cease; vinā-unless; paśum-an animal; śrīḥ-the goddess of fortune; yat-which; pravavre-accepted; guṇa-Your qualities; saṅgraha-to receive; icchayā-with a desire.

My dear highly glorified Lord, if one, in the association of pure devotees, hears even once the glories of Your activities, he does not, unless he is nothing but an animal, give up the association of devotees, for no intelligent person would be so careless as to leave their association. The perfection of chanting and hearing about Your glories was accepted even by the goddess of fortune, who desired to hear of Your unlimited activities and transcendental glories.

The association of devotees (ārya-saṅgama) is the most important factor in this world. The word ārya refers to those who are advancing spiritually. In the history of the human race, the Āryan family is considered to be the most elevated community in the world because it adopts the Vedic civilization. The Āryan family is distributed all over the world and is known as Indo-Āryan. In prehistoric days all of the members of the Āryan family followed the Vedic principles, and therefore they became spiritually advanced. The kings, known as rājarṣis, were so perfectly educated as kṣatriyas, or protectors of the citizens, and so greatly advanced in spiritual life, that there was not a bit of trouble for the citizens.

The glorification of the Supreme Lord can be very much appreciated by the Āryan family. Although there is no bar for others, the members of the Āryan family very quickly catch the essence of spiritual life. How is it that we are finding it very easy to spread Kṛṣṇa consciousness among the Europeans and Americans? History reports that the Americans and Europeans proved their capability when they were anxious to expand colonization, but at the present time, being contaminated by the advancement of material science, their sons and grandsons are turning into reprobates. This is due to their having lost their original spiritual culture, which is Vedic civilization. Presently these descendants of the Āryan family are taking this Kṛṣṇa consciousness movement very seriously. Others who are associating with them and hearing the chanting of the Hare Kṛṣṇa mahā-mantra from the lips of pure devotees are also becoming captivated by the transcendental vibration. Transcendental vibrations are very much effective when chanted among Āryans, but even though one does not belong to the Āryan family, he will become a Vaiṣṇava simply by hearing the mantra because the vibration has great influence over everyone.

Mahārāja Pṛthu points out that even the goddess of fortune, who is the constant companion of Lord Nārāyaṇa, specifically wanted to hear about the Lord's glories, and for the association of the gopīs, who are pure devotees, the goddess of fortune, Lakṣmī, underwent severe austerities. The impersonalist may ask why one should bother chanting the Hare Kṛṣṇa mahā-mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord. In answer, Mahārāja Pṛthu maintains that the attraction of this chanting is so great that one cannot give up the process unless he is an animal. This is the case even if one comes in contact with this transcendental vibration by chance. Pṛthu Mahārāja is very emphatic in this connection-only an animal can give up the practice of chanting Hare Kṛṣṇa. Those who are not animals but actually intelligent, advanced, human, civilized men cannot give up this practice of continually chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 27

athābhaje tvākhila-pūruṣottamaṁ

guṇālayaṁ padma-kareva lālasaḥ

apy āvayor eka-pati-spṛdhoḥ kalir

na syāt kṛta-tvac-caraṇaika-tānayoḥ

SYNONYMS

atha-therefore; ābhaje-I shall engage in devotional service; tvā-unto You; akhila-all-inclusive; pūruṣa-uttamam-the Supreme Personality of Godhead; guṇa-ālayam-the reservoir of all transcendental qualities; padma-karā-the goddess of fortune, who carries a lotus flower in her hand; iva-like; lālasaḥ-being desirous; api-indeed; āvayoḥ-of Lakṣmī and me; eka-pati-one master; spṛdhoḥ-competing; kaliḥ-quarrel; na-not; syāt-may take place; kṛta-having done; tvat-caraṇa-unto Your lotus feet; eka-tānayoḥ-one attention.

Now I wish to engage in the service of the lotus feet of the Supreme Personality of Godhead and to serve just like the goddess of fortune, who carries a lotus flower in her hand, because His Lordship, the Supreme Personality of Godhead, is the reservoir of all transcendental qualities. I am afraid that the goddess of fortune and I would quarrel because both of us would be attentively engaged in the same service.

The Lord is here addressed as akhila-pūruṣottama, the Supreme Personality of Godhead, Lord of the entire creation. puruṣa means "the enjoyer," and uttama means "the best." There are different kinds of puruṣas, or enjoyers, within the universe. Generally they can be divided into three classes-those who are conditioned, those who are liberated and those who are eternal. In the Vedas the Supreme Lord is called the supreme eternal of all eternals (nityo nityānām). Both the Supreme Personality of Godhead and the living entities are eternal. The supreme eternals are the viṣṇu-tattva, or Lord Viṣṇu and His expansions. So nitya refers to the Personality of Godhead, beginning from Kṛṣṇa to Mahā-Viṣṇu, Nārāyaṇa and other expansions of Lord Kṛṣṇa. As stated in the Brahma-saṁhitā (rāmādi-mūrtiṣu), there are millions and trillions of expansions of Lord Viṣṇu, as Rāma, Nṛsiṁha, Varāha and other incarnations. All of them are called eternals.

The word mukta refers to the living entities who never come within this material world. The baddhas are those living entities who are almost eternally living within this material world. The baddhas are struggling very hard within this material world to become free from the threefold miseries of material nature and to enjoy life, whereas the muktas are already liberated. They never come into this material world. Lord Viṣṇu is the master of this material world, and there is no question of His being controlled by material nature. Consequently, Lord Viṣṇu is addressed here as pūruṣottama, the best of all living entities-namely viṣṇu-tattvas and jīva-tattvas. It is a great offense, therefore, to compare Lord Viṣṇu and the jīva-tattva or consider them on an equal level. The Māyāvādī philosophers equalize the jīvas and the Supreme Lord and consider them to be one, but that is the greatest offense to the lotus feet of Lord Viṣṇu.

Here in the material world we have practical experience that a superior person is worshiped by an inferior one. Similarly, pūruṣottama, the greatest, the Supreme Personality of Godhead, Kṛṣṇa, or Lord Viṣṇu, is always worshiped by others. Pṛthu Mahārāja therefore decided to engage in the service of the lotus feet of Lord Viṣṇu. Pṛthu Mahārāja is considered to be an incarnation of Lord Viṣṇu, but he is called a śaktyāveśa incarnation. Another significant word in this verse is guṇālayam, which refers to Viṣṇu as the reservoir of all transcendental qualities. The Māyāvādī philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities. One of the most important qualities of the Lord is His inclination to His devotees, for which He is called bhakta-vatsala. The devotees are always very much inclined to render service unto the lotus feet of the Lord, and the Lord is also very much inclined to accept loving service from His devotees. In that exchange of service there are many transcendental transactions, which are called transcendental qualitative activities. Some of the transcendental qualities of the Lord are that He is omniscient, omnipresent, all-pervasive, all-powerful, the cause of all causes, the Absolute Truth, the reservoir of all pleasures, the reservoir of all knowledge, the all-auspicious and so on.

Pṛthu Mahārāja desired to serve the Lord with the goddess of fortune, but this desire does not mean that he was situated on the platform of mādhurya-rasa. The goddess of fortune is engaged in the service of the Lord in the rasa of mādhurya, conjugal love. Although her position is on the chest of the Lord, the goddess of fortune, in her position as a devotee, takes pleasure in serving the lotus feet of the Lord. Pṛthu Mahārāja was thinking only of the lotus feet of the Lord because he is on the platform of dāsya-rasa, or servitorship of the Lord. From the next verse we learn that Pṛthu Mahārāja was thinking of the goddess of fortune as the universal mother, jagan-mātā. Consequently there was no question of his competing with her on the platform of mādhurya-rasa. Nonetheless he feared that she might take offense at his engaging in the service of the Lord. This suggests that in the absolute world there is sometimes competition between servitors in the service of the Lord, but such competition is without malice. In the Vaikuṇṭha worlds if a devotee excels in the service of the Lord, others do not become envious of his excellent service but rather aspire to come to the platform of that service.

TEXT 28

jagaj-jananyāṁ jagad-īśa vaiśasaṁ

syād eva yat-karmaṇi naḥ samīhitam

karoṣi phalgv apy uru dīna-vatsalaḥ

sva eva dhiṣṇye 'bhiratasya kiṁ tayā

SYNONYMS

jagat-jananyām-in the mother of the universe (Lakṣmī); jagat-īśa-O Lord of the universe; vaiśasam-anger; syāt-may arise; eva-certainly; yat-karmaṇi-in whose activity; naḥ-my; samīhitam-desire; karoṣi-You consider; phalgu-insignificant service; api-even; uru-very great; dīna-vatsalaḥ-favorably inclined to the poor; sve-own; eva-certainly; dhiṣṇye-in Your opulence; abhiratasya-of one who is fully satisfied; kim-what need is there; tayā-with her.

My dear Lord of the universe, the goddess of fortune, Lakṣmī, is the mother of the universe, and yet I think that she may be angry with me because of my intruding upon her service and acting on that very platform to which she is so much attached. Yet I am hopeful that even though there is some misunderstanding, You will take my part, for You are very much inclined to the poor and You always magnify even insignificant service unto You. Therefore even though she becomes angry, I think that there is no harm for You, because You are so self-sufficient that You can do without her.

Mother Lakṣmījī, the goddess of fortune, is well known for always massaging the lotus feet of Lord Nārāyaṇa. She is an ideal wife because she takes care of Lord Nārāyaṇa in every detail. She takes care not only of His lotus feet but of the household affairs of the Lord as well. She cooks nice foods for Him, fans Him while He eats, smoothes sandalwood pulp on His face and sets His bed and sitting places in the right order. In this way she is always engaged in the service of the Lord, and there is hardly any opportunity for any other devotee to intrude upon His daily activities. Pṛthu Mahārāja was therefore almost certain that his intrusion into the service of the goddess of fortune would irritate her and cause her to become angry with him. But why should mother Lakṣmī, the mother of the universe, be angry with an insignificant devotee like Pṛthu Mahārāja? All this was not very likely. Yet Pṛthu Mahārāja, just for his personal protection, appealed to the Lord to take his part. Pṛthu Mahārāja was engaged in performing the ordinary Vedic rituals and sacrifices according to karma-kāṇḍa, or fruitive activities, but the Lord, being so kind and magnanimous, was ready to award Pṛthu Mahārāja the highest perfectional stage of life, namely devotional service.

When a person performs Vedic rituals and sacrifices, he does so to elevate himself to the heavenly planets. No one can become qualified to go back home, back to Godhead, by means of such sacrifices. But the Lord is so kind that He accepts a little insignificant service, and therefore it is stated in the Viṣṇu Purāṇa that by following the principles of varṇāśrama-dharma one can satisfy the Supreme Lord. When the Lord is satisfied, the performer of sacrifices is elevated to the platform of devotional service. Pṛthu Mahārāja therefore expected that his insignificant service to the Lord would be accepted by Him as being greater than that of Lakṣmījī. The goddess of fortune is called cañcalā ("restless") because she is very restless and is always coming and going. So Pṛthu Mahārāja indicated that even though she might go away out of anger, there would be no harm for Lord Viṣṇu, because He is self-sufficient and can do anything and everything without the help of Lakṣmījī. For example, when Garbhodakaśāyī Viṣṇu begot Lord Brahmā from His navel, He did not take any help from Lakṣmī, who was just sitting by Him and massaging His lotus feet. Generally if a son is to be begotten, the husband impregnates the wife, and in due course of time the son is born. But in the case of Lord Brahmā's birth, Garbhodakaśāyī Viṣṇu did not impregnate Lakṣmījī. Being self-sufficient, the Lord begot Brahmā from His own navel. Therefore, Pṛthu Mahārāja was confident that even if the goddess of fortune became angry with him there would be no harm, neither to the Lord nor to himself.

TEXT 29

bhajanty atha tvām ata eva sādhavo

vyudasta-māyā-guṇa-vibhramodayam

bhavat-padānusmaraṇād ṛte satāṁ

nimittam anyad bhagavan na vidmahe

SYNONYMS

bhajanti-they worship; atha-therefore; tvām-You; ataḥ eva-therefore; sādhavaḥ-all saintly persons; vyudasta-who dispel; māyā-guṇa-the modes of material nature; vibhrama-misconceptions; udayam-produced; bhavat-Your; pada-lotus feet; anusmaraṇāt-constantly remembering; ṛte-except; satām-of great saintly persons; nimittam-reason; anyat-other; bhagavan-O Supreme Personality of Godhead; na-not; vidmahe-I can understand.

Great saintly persons who are always liberated take to Your devotional service because only by devotional service can one be relieved from the illusions of material existence. O my Lord, there is no reason for the liberated souls to take shelter at Your lotus feet except that such souls are constantly thinking of Your feet.

The karmīs are generally engaged in fruitive activities for material bodily comforts. The jñānīs, however, are disgusted with searching after material comforts. They understand that they have nothing to do with this material world, being spirit souls. After self-realization, the jñānīs who are actually mature in their knowledge must surrender unto the lotus feet of the Lord, as stated in Bhagavad-gītā (bahūnāṁ janmanām ante [Bg. 7.19]). Self-realization is not complete unless one comes to the devotional platform. Therefore it is stated in the Śrīmad-Bhāgavatam that those who are ātmārāma, self-satisfied, are freed from all contaminations of the material modes of nature. As long as one is affected by the modes of material nature, especially by rajas and tamas, he will be very greedy and lusty and will therefore engage in hard tasks, laboring all day and night. Such false egoism carries one from one species of life into another perpetually, and there is no rest in any species of life. The jñānī understands this fact and therefore ceases to work and takes to karma-sannyāsa.

Yet this is not actually the platform of satisfaction. After self-realization, the material wisdom of the jñānī leads him to the shelter of the lotus feet of the Lord. Then he is satisfied only in contemplating the lotus feet of the Lord constantly. Pṛthu Mahārāja therefore concluded that liberated persons taking to the devotional path have acquired the ultimate goal of life. If liberation were the end in itself, there would be no question of a liberated person's taking to devotional service. In other words, the transcendental bliss derived from self-realization, known as ātmānanda, is very insignificant in the presence of the bliss derived from devotional service to the lotus feet of the Lord. Pṛthu Mahārāja therefore concluded that he would simply hear of the glories of the Lord constantly and thus engage his mind upon the lotus feet of the Lord. That is the highest perfection of life.

TEXT 30

manye giraṁ te jagatāṁ vimohinīṁ

varaṁ vṛṇīṣveti bhajantam āttha yat

vācā nu tantyā yadi te jano 'sitaḥ

kathaṁ punaḥ karma karoti mohitaḥ

SYNONYMS

manye-I consider; giram-words; te-Your; jagatām-to the material world; vimohinīm-bewildering; varam-benediction; vṛṇīṣva-just accept; iti-in this way; bhajantam-unto Your devotee; āttha-You spoke; yat-because; vācā-by the statements of the Vedas; nu-certainly; tantyā-by the ropes; yadi-if; te-Your; janaḥ-the people in general; asitaḥ-not bound; katham-how; punaḥ-again and again; karma-fruitive activities; karoti-perform; mohitaḥ-being enamored.

My dear Lord, what You have said to Your unalloyed devotee is certainly very much bewildering. The allurements You offer in the Vedas are certainly not suitable for pure devotees. People in general, bound by the sweet words of the Vedas, engage themselves again and again in fruitive activities, enamored by the results of their actions.

Śrīla Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya-sampradāya, has said that persons who are very much attached to the fruitive activities of the Vedas, namely karma-kāṇḍa and jñāna-kanda, are certainly doomed. In the Vedas there are three categories of activities, known as karma-kāṇḍa (fruitive activities), jñāna-kāṇḍa (philosophical research) and upāsanā-kāṇḍa (worship of different demigods for receiving material benefits). Those who are engaged in karma-kāṇḍa and jñāna-kāṇḍa are doomed in the sense that everyone is doomed who is entrapped by this material body, whether it is a body of a demigod, a king, a lower animal or whatever. The sufferings of the threefold miseries of material nature are the same for all. Cultivation of knowledge to understand one's spiritual position is also, to a certain extent, a waste of time. Because the living entity is an eternal part and parcel of the Supreme Lord, his immediate business is to engage himself in devotional service. Pṛthu Mahārāja therefore says that the allurement of material benedictions is another trap to entangle one in this material world. He therefore frankly tells the Lord that the Lord's offerings of benedictions in the form of material facilities are certainly causes for bewilderment. A pure devotee is not at all interested in bhukti or mukti.

The Lord sometimes offers benedictions to the neophyte devotees who have not yet understood that material facilities will not make them happy. In the Caitanya-caritāmṛta the Lord therefore says that a sincere devotee who is not very intelligent may ask some material benefit from the Lord, but the Lord, being omniscient, does not generally give material rewards but, on the contrary, takes away whatever material facilities are being enjoyed by His devotee, so that ultimately the devotee will completely surrender unto Him. In other words, the offering of benedictions in the form of material profit is never auspicious for the devotee. The statements of the Vedas which offer elevation to heavenly planets in exchange for great sacrifices are simply bewildering. Therefore in Bhagavad-gītā (2.42) the Lord says: yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ. The less intelligent class of men (avipaścitaḥ), attracted by the flowery language of the Vedas, engage in fruitive activities to become materially benefited. Thus they continue life after life, in different bodily forms, to search very, very hard.

TEXT 31

tvan-māyayāddhā jana īśa khaṇḍito

yad anyad āśāsta ṛtātmano 'budhaḥ

yathā cared bāla-hitaṁ pitā svayaṁ

tathā tvam evārhasi naḥ samīhitum

SYNONYMS

tvat-Your; māyayā-by illusory energy; addhā-certainly; janaḥ-the people in general; īśa-O my Lord; khaṇḍitaḥ-separated; yat-because; anyat-other; āśāste-they desire; ṛta-real; ātmanaḥ-from the self; abudhaḥ-without proper understanding; yathā-as; caret-would engage in; bāla-hitam-the welfare of one's child; pitā-the father; svayam-personally; tathā-similarly; tvam-Your Lordship; eva-certainly; arhasi naḥ samīhitum-please act on my behalf.

My Lord, due to Your illusory energy, all living beings in this material world have forgotten their real constitutional position, and out of ignorance they are always desirous of material happiness in the form of society, friendship and love. Therefore, please do not ask me to take some material benefits from You, but as a father, not waiting for the son's demand, does everything for the benefit of the son, please bestow upon me whatever You think best for me.

It is the duty of the son to depend upon his father without asking anything from him. The good son has faith that the father knows best how to benefit him. Similarly, a pure devotee does not ask anything from the Lord for material benefit. Nor does he ask anything for spiritual benefit. The pure devotee is fully surrendered unto the lotus feet of the Lord, and the Lord takes charge of him, as stated in Bhagavad-gītā (18.66): ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. The father knows the necessities of the son and supplies them, and the Supreme Lord knows the necessities of the living entities and supplies them sumptuously. Therefore the Īśopaniṣad states that everything in this material world is complete (pūrṇam idam [Īśopaniṣad, Invocation]). The difficulty is that due to forgetfulness the living entities create unnecessary demands and entangle themselves in material activities. The result is that there is no end to material activities, life after life.

Before us there are varieties of living entities, and everyone is entangled in transmigrations and activities. Our duty is simply to surrender unto the Supreme Personality of Godhead and let Him take charge, for He knows what is good for us.

Pṛthu Mahārāja therefore tells the Lord that, as the supreme father, He may elect to bestow whatever He considers beneficial for Pṛthu Mahārāja. That is the perfect position of the living entity. Therefore Śrī Caitanya Mahāprabhu teaches us in His Śikṣāṣṭaka:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

"O Almighty Lord! I have no desire to accumulate wealth, nor have I any desire to enjoy beautiful women, nor do I want any number of followers. I only want Your causeless devotional service in my life, birth after birth."

The conclusion is that the pure devotee should not aspire after any material benefit from devotional service, nor should he be enamored by fruitive activities or philosophical speculation. He should always be engaged favorably in the service of the Lord. That is the highest perfection of life.

TEXT 32

maitreya uvāca

ity ādi-rājena nutaḥ sa viśva-dṛk

tam āha rājan mayi bhaktir astu te

diṣṭyedṛśī dhīr mayi te kṛtā yayā

māyāṁ madīyāṁ tarati sma dustyajām

SYNONYMS

maitreyaḥ-Maitreya, the great sage; uvāca-spoke; iti-thus; ādi-rājena-by the original king (Pṛthu); nutaḥ-being worshiped; saḥ-He (the Supreme Personality of Godhead); viśva-dṛk-the seer of the whole universe; tam-unto him; āha-said; rājan-my dear King; mayi-unto Me; bhaktiḥ-devotional service; astu-let it be; te-your; diṣṭyā-by good fortune; īdṛśī-like this; dhīḥ-intelligence; mayi-unto Me; te-by you; kṛtā-having been performed; yayā-by which; māyām-illusory energy; madīyām-My; tarati-crosses over; sma-certainly; dustyajām-very difficult to give up.

The great sage Maitreya continued by saying that the Lord, the seer of the universe, after hearing Pṛthu Mahārāja's prayer, addressed the King: My dear King, may you always be blessed by engaging in My devotional service. Only by such purity of purpose, as you yourself very intelligently express, can one cross over the insurmountable illusory energy of māyā.

This is also confirmed in Bhagavad-gītā, wherein the Lord also claims that the illusory energy is insurmountable. No one can transcend the illusory energy of māyā by fruitive activity, speculative philosophy or mystic yoga. The only means for transcending illusory energy is devotional service, as the Lord Himself states: mām eva ye prapadyante māyām etāṁ taranti te (Bg. 7.14). If one wants to cross over the ocean of material existence, there is no alternative than to take to devotional service. A devotee, therefore, should not care for any material position, whether in heaven or in hell. A pure devotee should always engage in the service of the Lord, for that is his real occupation. Simply by sticking to that position, one can overcome the stringent laws of material nature.

TEXT 33

tat tvaṁ kuru mayādiṣṭam

apramattaḥ prajāpate

mad-ādeśa-karo lokaḥ

sarvatrāpnoti śobhanam

SYNONYMS

tat-therefore; tvam-you; kuru-do; mayā-by Me; ādiṣṭam-what is ordered; apramattaḥ-without being misguided; prajā-pate-O master of the citizens; mat-of Me; ādeśa-karaḥ-who executes the order; lokaḥ-any person; sarvatra-everywhere; āpnoti-achieves; śobhanam-all good fortune.

My dear King, O protector of the citizens, henceforward be very careful to execute My orders and not be misled by anything. Anyone who lives in that way, simply carrying out My orders faithfully, will always find good fortune all over the world.

The sum and substance of religious life is to execute the orders of the Supreme Personality of Godhead, and one who does so is perfectly religious. In Bhagavad-gītā (18.65) the Supreme Lord Kṛṣṇa says, man-manā bhava mad-bhaktaḥ: "Just think of Me always and become My devotee." Furthermore, the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Give up all kinds of material engagement and simply surrender unto Me." (Bg. 18.66) This is the primary principle of religion. Anyone who directly executes such an order from the personality of Godhead is actually a religious person. Others are described as pretenders, for there are many activities going on throughout the world in the name of religion which are not actually religious. For one who executes the order of the Supreme Personality of Godhead, however, there is only good fortune throughout the world.

TEXT 34

maitreya uvāca

iti vainyasya rājarṣeḥ

pratinandyārthavad vacaḥ

pūjito 'nugṛhītvainaṁ

gantuṁ cakre 'cyuto matim

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; iti-thus; vainyasya-of the son of King Vena (Pṛthu Mahārāja); rāja-ṛṣeḥ-of the saintly King; pratinandya-appreciating; artha-vat vacaḥ-the prayers, which were full of meaning; pūjitaḥ-being worshiped; anugṛhītvā-sufficiently benedicting; enam-King Pṛthu; gantum-to go from that place; cakre-made up; acyutaḥ-the infallible Lord; matim-His mind.

The great saint Maitreya told Vidura: The Supreme Personality of Godhead amply appreciated the meaningful prayers of Mahārāja Pṛthu. Thus, after being properly worshiped by the King, the Lord blessed him and decided to depart.

Most important in this verse are the words pratinandyārthavad vacaḥ, which indicate that the Lord appreciated the very meaningful prayers of the King. When a devotee prays to the Lord, it is not to ask for material benefits but to ask the Lord for His favor; he prays that he may be engaged in the service of the Lord's lotus feet birth after birth. Lord Caitanya therefore uses the words mama janmani janmani, which mean "birth after birth," because a devotee is not even interested in stopping the repetition of birth. The Lord and the devotee appear in this material world birth after birth, but such births are transcendental. In the Fourth Chapter of Bhagavad-gītā the Lord informed Arjuna that both He and Arjuna had undergone many, many births previously, but the Lord remembered everything about them whereas Arjuna had forgotten. The Lord and His confidential devotees appear many times to fulfill the Lord's mission, but since such births are transcendental, they are not accompanied by the miserable conditions of material birth, and they are therefore called divya, transcendental.

One must understand the transcendental birth of the Lord and the devotee. The purpose of the Lord's taking birth is to establish devotional service, which is the perfect system of religion, and the purpose of the birth of a devotee is to broadcast the same system of religion, or the bhakti cult, all over the world. Pṛthu Mahārāja was an incarnation of the power of the Lord to spread the bhakti cult, and the Lord blessed him to remain fixed in his position. Thus when the King refused to accept any material benediction, the Lord appreciated that refusal very much. Another significant word in this verse is acyuta, which means "infallible." Although the Lord appears in this material world, He is never to be considered one of the conditioned souls, who are all fallible. When the Lord appears, He remains in His spiritual position, uncontaminated by the modes of material nature, and therefore in Bhagavad-gītā the Lord expresses the quality of His appearance as ātma-māyayā, "performed by internal potency." The Lord, being infallible, is not forced by material nature to take birth in this material world. He appears in order to reestablish the perfect order of religious principles and to vanquish the demoniac influence in human society.

TEXTS 35–36

devarṣi-pitṛ-gandharva-

siddha-cāraṇa-pannagāḥ

kinnarāpsaraso martyāḥ

khagā bhūtāny anekaśaḥ

yajñeśvara-dhiyā rājñā

vāg-vittāñjali-bhaktitaḥ

sabhājitā yayuḥ sarve

vaikuṇṭhānugatās tataḥ

SYNONYMS

deva-the demigods; ṛṣi-the great sages; pitṛ-inhabitants of Pitṛloka; gandharva-inhabitants of Gandharvaloka; siddha-inhabitants of Siddhaloka; cāraṇa-inhabitants of Cāraṇaloka; pannagāḥ-inhabitants of the planets where serpents live; kinnara-inhabitants of the Kinnara planets; apsarasaḥ-inhabitants of Apsaroloka; martyāḥ-inhabitants of the earthly planets; khagāḥ-birds; bhūtāni-other living entities; anekaśaḥ-many; yajña-īśvara-dhiyā-with the perfect intelligence of thinking as part and parcel of the Supreme Lord; rājñā-by the King; vāk-with sweet words; vitta-wealth; añjali-with folded hands; bhaktitaḥ-in a spirit of devotional service; sabhājitāḥ-being properly worshiped; yayuḥ-went; sarve-all; vaikuṇṭha-of the Supreme Personality of Godhead, Viṣṇu; anugatāḥ-followers; tataḥ-from that place.

King Pṛthu worshiped the demigods, the great sages, the inhabitants of Pitṛloka, the inhabitants of Gandharvaloka and those of Siddhaloka, Cāraṇaloka, Pannagaloka, Kinnaraloka, Apsaroloka, the earthly planets and the planets of the birds. He also worshiped many other living entities who presented themselves in the sacrificial arena. With folded hands he worshiped all these, as well as the Supreme Personality of Godhead and the personal associates of the Lord, by offering sweet words and as much wealth as possible. After this function, they all went back to their respective abodes, following in the footsteps of Lord Viṣṇu.

In modern so-called scientific society the idea is very prevalent that there is no life on other planets but that only on this earth do living entities with intelligence and scientific knowledge exist. The Vedic literatures, however, do not accept this foolish theory. The followers of Vedic wisdom are fully aware of various planets inhabited by varieties of living entities such as the demigods, the sages, the Pitās, the Gandharvas, the Pannagas, the Kinnaras, the Cāraṇas, the Siddhas and the Apsarās. The Vedas give information that in all planets-not only within this material sky but also in the spiritual sky-there are varieties of living entities. Although all these living entities are of one spiritual nature, in quality the same as the Supreme Personality of Godhead, they have varieties of bodies due to the embodiment of the spirit soul by the eight material elements, namely earth, water, fire, air, sky, mind, intelligence and false ego. In the spiritual world, however, there is no such distinction between the body and the embodied. In the material world, distinctive features are manifested in different types of bodies in the various planets. We have full information from the Vedic literature that in each and every planet, both material and spiritual, there are living entities of varied intelligence. The earth is one of the planets of the Bhūrloka planetary system. There are six planetary systems above Bhūrloka and seven planetary systems below it. Therefore the entire universe is known as caturdaśa-bhuvana, indicating that it has fourteen different planetary systems. Beyond the planetary systems in the material sky, there is another sky, which is known as paravyoma, or the spiritual sky, where there are spiritual planets. The inhabitants of those planets engage in varieties of loving service unto the Supreme Personality of Godhead, which include different rasas, or relationships, known as dāsya-rasa, sakhya-rasa, vātsalya-rasa, mādhurya-rasa and, above all, parakīya-rasa. This parakīya-rasa, or paramour love, is prevalent in Kṛṣṇaloka, where Lord Kṛṣṇa lives. This planet is also called Goloka Vṛndāvana, and although Lord Kṛṣṇa lives there perpetually, He also expands Himself in millions and trillions of forms. In one of such forms He appears on this material planet in a particular place known as Vṛndāvana-dhāma, where He displays His original pastimes of Goloka Vṛndāvana-dhāma in the spiritual sky in order to attract the conditioned souls back home, back to Godhead.

TEXT 37

bhagavān api rājarṣeḥ

sopādhyāyasya cācyutaḥ

harann iva mano 'muṣya

sva-dhāma pratyapadyata

SYNONYMS

bhagavān-the Supreme Personality of Godhead; api-also; rāja-ṛṣeḥ-of the saintly King; sa-upādhyāyasya-along with all the priests; ca-also; acyutaḥ-the infallible Lord; haran-captivating; iva-indeed; manaḥ-the mind; amuṣya-of him; sva-dhāma-to His abode; pratyapadyata-returned.

The infallible Supreme Personality of Godhead, having captivated the minds of the King and the priests who were present, returned to His abode in the spiritual sky.

Because the Supreme Personality of Godhead is all-spiritual, He can descend from the spiritual sky without changing His body, and thus He is known as acyuta, or infallible. When a living entity falls down to the material world, however, he has to accept a material body, and therefore, in his material embodiment, he cannot be called acyuta. Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life. Therefore the fallen living entity is cyuta, whereas the Lord is called acyuta. The Lord was attractive for everyone-not only the King but also the priestly order, who were very much addicted to the performance of Vedic rituals. Because the Lord is all-attractive, He is called Kṛṣṇa, or "one who attracts everyone." The Lord appeared in the sacrificial arena of Mahārāja Pṛthu as Kṣīrodakaśāyī Viṣṇu, who is a plenary expansion of Lord Kṛṣṇa. He is the second incarnation from Kāraṇodakaśāyī Viṣṇu, who is the origin of material creation and who expands as Garbhodakaśāyī Viṣṇu, who then enters into each and every universe. Kṣīrodakaśāyī Viṣṇu is one of the puruṣas who control the material modes of nature.

TEXT 38

adṛṣṭāya namaskṛtya

nṛpaḥ sandarśitātmane

avyaktāya ca devānāṁ

devāya sva-puraṁ yayau

SYNONYMS

adṛṣṭāya-unto one who is beyond the purview of material vision; namaḥ-kṛtya-offering obeisances; nṛpaḥ-the King; sandarśita-revealed; ātmane-unto the Supreme Soul; avyaktāya-who is beyond the manifestation of the material world; ca-also; devānām-of the demigods; devāya-unto the Supreme Lord; sva-puram-to his own house; yayau-returned.

King Pṛthu then offered his respectful obeisances unto the Supreme Personality of Godhead, who is the Supreme Lord of all demigods. Although not an object of material vision, the Lord revealed Himself to the sight of Mahārāja Pṛthu. After offering obeisances to the Lord, the King returned to his home.

The Supreme Lord is not visible to material eyes, but when the material senses are inclined to the transcendental loving service of the Lord and are thus purified, the Lord reveals Himself to the vision of the devotee. Avyakta means "unmanifested." Although the material world is the creation of the Supreme Personality of Godhead, He is unmanifested to material eyes. Mahārāja Pṛthu, however, developed spiritual eyes by his pure devotional service. Here, therefore, the Lord is described as sandarśitātmā, for He reveals Himself to the vision of the devotee, although He is not visible to ordinary eyes.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu."

Chapter Twenty-one

Instructions by Mahārāja Pṛthu

TEXT 1

maitreya uvāca

mauktikaiḥ kusuma-sragbhir

dukūlaiḥ svarṇa-toraṇaiḥ

mahā-surabhibhir dhūpair

maṇḍitaṁ tatra tatra vai

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; mauktikaiḥ-with pearls; kusuma-of flowers; sragbhiḥ-with garlands; dukūlaiḥ-cloth; svarṇa-golden; toraṇaiḥ-by gates; mahā-surabhibhiḥ-highly perfumed; dhūpaiḥ-by incense; maṇḍitam-decorated; tatra tatra-here and there; vai-certainly.

The great sage Maitreya told Vidura: When the King entered his city, it was very beautifully decorated to receive him with pearls, flower garlands, beautiful cloth and golden gates, and the entire city was perfumed with highly fragrant incense.

Real opulence is supplied by natural gifts such as gold, silver, pearls, valuable stones, fresh flowers, trees and silken cloth. Thus the Vedic civilization recommends opulence and decoration with these natural gifts of the Supreme Personality of Godhead. Such opulence immediately changes the condition of the mind, and the entire atmosphere becomes spiritualized. King Pṛthu's capital was decorated with such highly opulent decorations.

TEXT 2

candanāguru-toyārdra-

rathyā-catvara-mārgavat

puṣpākṣata-phalais tokmair

lājair arcirbhir arcitam

SYNONYMS

candana-sandalwood; aguru-a kind of fragrant herb; toya-the water of; ārdra-sprinkled with; rathyā-a path for driving a chariot; catvara-small parks; mārgavat-lanes; puṣpa-flowers; akṣata-unbroken; phalaiḥ-by the fruits; tokmaiḥ-minerals; lājaiḥ-wetted grains; arcirbhiḥ-by lamps; arcitam-decorated.

Fragrant water distilled from sandalwood and aguru herb was sprinkled everywhere on the lanes, roads and small parks throughout the city, and everywhere were decorations of unbroken fruits, flowers, wetted grains, varied minerals, and lamps, all presented as auspicious paraphernalia.

TEXT 3

savṛndaiḥ kadalī-stambhaiḥ

pūga-potaiḥ pariṣkṛtam

taru-pallava-mālābhiḥ

sarvataḥ samalaṅkṛtam

SYNONYMS

sa-vṛndaiḥ-along with fruits and flowers; kadalī-stambhaiḥ-by the pillars of banana trees; pūga-potaiḥ-by collections of young animals and by processions of elephants; pariṣkṛtam-very nicely cleansed; taru-young plants; pallava-new leaves of mango trees; mālābhiḥ-by garlands; sarvataḥ-everywhere; samalaṅkṛtam-nicely decorated.

At the street crossings there were bunches of fruits and flowers, as well as pillars of banana trees and betel nut branches. All these combined decorations everywhere looked very attractive.

TEXT 4

prajās taṁ dīpa-balibhiḥ

sambhṛtāśeṣa-maṅgalaiḥ

abhīyur mṛṣṭa-kanyāś ca

mṛṣṭa-kuṇḍala-maṇḍitāḥ

SYNONYMS

prajāḥ-citizens; tam-to him; dīpa-balibhiḥ-with lamps; sambhṛta-equipped with; aśeṣa-unlimited; maṅgalaiḥ-auspicious articles; abhīyuḥ-came forward to welcome; mṛṣṭa-with beautiful bodily luster; kanyāḥ ca-and unmarried girls; mṛṣṭa-colliding with; kuṇḍala-earrings; maṇḍitāḥ-being bedecked with.

As the King entered the gate of the city, all the citizens received him with many auspicious articles like lamps, flowers and yogurt. The King was also received by many beautiful unmarried girls whose bodies were bedecked with various ornaments, especially with earrings which collided with one another.

Offerings of natural products such as betel nuts, bananas, newly grown wheat, paddy, yogurt and vermillion, carried by the citizens and scattered throughout the city, are all auspicious paraphernalia, according to Vedic civilization, for receiving a prominent guest like a bridegroom, king or spiritual master. Similarly, a welcome offered by unmarried girls who are internally and externally clean and are dressed in nice garments and ornaments is also auspicious. Kumārī, or unmarried girls untouched by the hand of any member of the opposite sex, are auspicious members of society. Even today in Hindu society the most conservative families do not allow unmarried girls to go out freely or mix with boys. They are very carefully protected by their parents while unmarried, after marriage they are protected by their young husbands, and when elderly they are protected by their children. When thus protected, women as a class remain an always auspicious source of energy to man.

TEXT 5

śaṅkha-dundubhi-ghoṣeṇa

brahma-ghoṣeṇa cartvijām

viveśa bhavanaṁ vīraḥ

stūyamāno gata-smayaḥ

SYNONYMS

śaṅkha-conchshells; dundubhi-kettledrums; ghoṣeṇa-by the sound of; brahma-Vedic; ghoṣeṇa-chanting; ca-also; ṛtvijām-of the priests; viveśa-entered; bhavanam-the palace; vīraḥ-the King; stūyamānaḥ-being worshiped; gata-smayaḥ-without pride.

When the King entered the palace, conchshells and kettledrums were sounded, priests chanted Vedic mantras, and professional reciters offered different prayers. But in spite of all this ceremony to welcome him, the King was not the least bit affected.

The reception given to the King was full of opulence, yet he did not become proud. It is said, therefore, that great personalities of power and opulence never become proud, and the example is given that a tree which is full of fruits and flowers does not stand erect in pride but instead bends downwards to show submissiveness. This is a sign of the wonderful character of great personalities.

TEXT 6

pūjitaḥ pūjayām āsa

tatra tatra mahā-yaśāḥ

paurāñ jānapadāṁs tāṁs tān

prītaḥ priya-vara-pradaḥ

SYNONYMS

pūjitaḥ-being worshiped; pūjayām āsa-offered worship; tatra tatra-here and there; mahā-yaśāḥ-with a background of great activities; paurān-the noble men of the city; jāna-padān-common citizens; tān tān-in that way; prītaḥ-being satisfied; priya-vara-pradaḥ-was ready to offer them all benediction.

Both the important citizens and the common citizens welcomed the King very heartily, and he also bestowed upon them their desired blessings.

A responsible king was always approachable by his citizens. Generally the citizens, great and common, all had an aspiration to see the king and take benediction from him. The king knew this, and therefore whenever he met the citizens he immediately fulfilled their desires or mitigated their grievances. In such dealings, a responsible monarchy is better than a so-called democratic government in which no one is responsible to mitigate the grievances of the citizens, who are unable to personally meet the supreme executive head. In a responsible monarchy the citizens had no grievances against the government, and even if they did, they could approach the king directly for immediate satisfaction.

TEXT 7

sa evam ādīny anavadya-ceṣṭitaḥ

karmāṇi bhūyāṁsi mahān mahattamaḥ

kurvan śaśāsāvani-maṇḍalaṁ yaśaḥ

sphītaṁ nidhāyāruruhe paraṁ padam

SYNONYMS

saḥ-King Pṛthu; evam-thus; ādīni-from the very beginning; anavadya-magnanimous; ceṣṭitaḥ-performing various works; karmāṇi-work; bhūyāṁsi-repeatedly; mahān-great; mahat-tamaḥ-greater than the greatest; kurvan-performing; śaśāsa-ruled; avani-maṇḍalam-the surface of the earth; yaśaḥ-reputation; sphītam-widespread; nidhāya-achieving; āruruhe-was elevated; param padam-to the lotus feet of the Supreme Lord.

King Pṛthu was greater than the greatest soul and was therefore worshipable by everyone. He performed many glorious activities in ruling over the surface of the world and was always magnanimous. After achieving such great success and a reputation which spread throughout the universe, he at last obtained the lotus feet of the Supreme Personality of Godhead.

A responsible king or chief executive has many responsible duties to attend to in ruling over the citizens. The most important duty of the monarch or the government is to perform various sacrifices as enjoined in the Vedic literatures. The next duty of the king is to see that every citizen executes the prescribed duties for his particular community. It is the king's duty to see that everyone perfectly executes the duties prescribed for the varṇa and āśrama divisions of society. Besides that, as exemplified by King Pṛthu, he must develop the earth for the greatest possible production of food grains.

There are different types of great personalities-some are positive great personalities, some comparative and some superlative-but King Pṛthu exceeded all of them. He is therefore described here as mahattamaḥ, greater than the greatest. Mahārāja Pṛthu was a kṣatriya, and he discharged his kṣatriya duties perfectly. Similarly, brāhmaṇas, vaiśyas and śūdras can discharge their respective duties perfectly and thus at the ultimate end of life be promoted to the transcendental world, which is called paraṁ padam. Paraṁ padam, or the Vaikuṇṭha planets, can be achieved only by devotional service. The impersonal Brahman region is also called paraṁ padam, but unless one is attached to the personality of Godhead one must again fall down to the material world from the impersonal paraṁ padam situation. It is said, therefore, āruhya kṛcchreṇa paraṁ padaṁ tataḥ: [SB 10.2.32] the impersonalists endeavor very strenuously to achieve the paraṁ padam, or impersonal brahmajyoti, but unfortunately, being bereft of a relationship with the Supreme Personality of Godhead, they come down again to the material world. If one flies in outer space, he can go very high up, but unless he reaches a planet he must come down again to earth. Similarly, because the impersonalists who reach the paraṁ padam of the impersonal brahmajyoti do not enter into the Vaikuṇṭha planets, they come down again to this material world and are given shelter in one of the material planets. Although they may attain Brahmaloka, or Satyaloka, all such planets are situated in the material world.

TEXT 8

sūta uvāca

tad ādi-rājasya yaśo vijṛmbhitaṁ

guṇair aśeṣair guṇavat-sabhājitam

kṣattā mahā-bhāgavataḥ sadaspate

kauṣāraviṁ prāha gṛṇantam arcayan

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; tat-that; ādi-rājasya-of the original king; yaśaḥ-reputation; vijṛmbhitam-highly qualified; guṇaiḥ-by qualities; aśeṣaiḥ-unlimited; guṇa-vat-fittingly; sabhājitam-being praised; kṣattā-Vidura; mahā-bhāgavataḥ-the great saintly devotee; sadaḥ-pate-leader of the great sages; kauṣāravim-unto Maitreya; prāha-said; gṛṇantam-while talking; arcayan-offering all respectful obeisances.

Sūta Gosvāmī continued: O Śaunaka, leader of the great sages, after hearing Maitreya speak about the various activities of King Pṛthu, the original king, who was fully qualified, glorified and widely praised all over the world, Vidura, the great devotee, very submissively worshiped Maitreya Ṛṣi and asked him the following question.

TEXT 9

vidura uvāca

so 'bhiṣiktaḥ pṛthur viprair

labdhāśeṣa-surārhaṇaḥ

bibhrat sa vaiṣṇavaṁ tejo

bāhvor yābhyāṁ dudoha gām

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-he (King Pṛthu); abhiṣiktaḥ-when enthroned; pṛthuḥ-King Pṛthu; vipraiḥ-by the great sages and brāhmaṇas; labdha-achieved; aśeṣa-innumerable; sura-arhaṇaḥ-presentations by the demigods; bibhrat-expanding; saḥ-he; vaiṣṇavam-who has received through Lord Viṣṇu; tejaḥ-strength; bāhvoḥ-arms; yābhyām-by which; dudoha-exploited; gām-the earth.

Vidura said: My dear brāhmaṇa Maitreya, it is very enlightening to understand that King Pṛthu was enthroned by the great sages and brāhmaṇas. All the demigods presented him with innumerable gifts, and he also expanded his influence upon personally receiving strength from Lord Viṣṇu. Thus he greatly developed the earth.

Because Pṛthu Mahārāja was an empowered incarnation of Lord Viṣṇu and was naturally a great Vaiṣṇava devotee of the Lord, all the demigods were pleased with him and presented different gifts to help him in exercising his royal power, and the great sages and saintly persons also joined in his coronation. Thus blessed by them, he ruled over the earth and exploited its resources for the greatest satisfaction of the people in general. This has already been explained in the previous chapters regarding the activities of King Pṛthu. As will be apparent from the next verse, every executive head of state should follow in the footsteps of Mahārāja Pṛthu in ruling over his kingdom. Regardless of whether the chief executive is a king or president, or whether the government is monarchical or democratic, this process is so perfect that if it is followed, everyone will become happy, and thus it will be very easy for all to execute devotional service to the Supreme Personality of Godhead.

TEXT 10

ko nv asya kīrtiṁ na śṛṇoty abhijño

yad-vikramocchiṣṭam aśeṣa-bhūpāḥ

lokāḥ sa-pālā upajīvanti kāmam

adyāpi tan me vada karma śuddham

SYNONYMS

kaḥ-who; nu-but; asya-King Pṛthu; kīrtim-glorious activities; na śṛṇoti-does not hear; abhijñaḥ-intelligent; yat-his; vikrama-chivalry; ucchiṣṭam-remnants; aśeṣa-innumerable; bhūpāḥ-kings; lokāḥ-planets; sa-pālāḥ-with their demigods; upajīvanti-execute livelihood; kāmam-desired objects; adya api-up to that; tat-that; me-unto me; vada-please speak; karma-activities; śuddham-auspicious.

Pṛthu Mahārāja was so great in his activities and magnanimous in his method of ruling that all the kings and demigods on the various planets still follow in his footsteps. Who is there who will not try to hear about his glorious activities? I wish to hear more and more about Pṛthu Mahārāja because his activities are so pious and auspicious.

Saint Vidura's purpose in hearing about Pṛthu Mahārāja over and over again was to set an example for ordinary kings and executive heads, who should all be inclined to hear repeatedly about Pṛthu Mahārāja's activities in order to also be able to rule over their kingdoms or states very faithfully for the peace and prosperity of the people in general. Unfortunately, at the present moment no one cares to hear about Pṛthu Mahārāja or to follow in his footsteps; therefore no nation in the world is either happy or progressive in spiritual understanding, although that is the sole aim and objective of human life.

TEXT 11

maitreya uvāca

gaṅgā-yamunayor nadyor

antarā kṣetram āvasan

ārabdhān eva bubhuje

bhogān puṇya-jihāsayā

SYNONYMS

maitreyaḥ uvāca-the great saint Maitreya said; gaṅgā-the River Ganges; yamunayoḥ-of the River Yamunā; nadyoḥ-of the two rivers; antarā-between; kṣetram-the land; āvasan-living there; ārabdhān-destined; eva-like; bubhuje-enjoyed; bhogān-fortunes; puṇya-pious activities; jihāsayā-for the purpose of diminishing.

The great saintly sage Maitreya told Vidura: My dear Vidura, King Pṛthu lived in the tract of land between the two great rivers Ganges and Yamunā. Because he was very opulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities.

The terms "pious" and "impious" are applicable only in reference to the activities of an ordinary living being. But Mahārāja Pṛthu was a directly empowered incarnation of Lord Viṣṇu; therefore he was not subject to the reactions of pious or impious activities. As we have already explained previously, when a living being is specifically empowered by the Supreme Lord to act for a particular purpose, he is called a śaktyāveśa-avatāra. Pṛthu Mahārāja was not only a śaktyāveśa-avatāra but also a great devotee. A devotee is not subjected to the reactions resulting from past deeds. In the Brahma-saṁhitā it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: [Bs. 5.54] for devotees the results of past pious and impious activities are nullified by the Supreme Personality of Godhead. The words ārabdhān eva mean "as if achieved by past deeds," but in the case of Pṛthu Mahārāja there was no question of reaction to past deeds, and thus the word eva is used here to indicate comparison to ordinary persons. In Bhagavad-gītā the Lord says, avajānanti māṁ mūḍhāḥ. This means that sometimes people misunderstand an incarnation of the Supreme Personality of Godhead to be an ordinary man. The Supreme Godhead, His incarnations or His devotees may pose themselves as ordinary men, but they are never to be considered as such. Nor should an ordinary man not supported by authorized statements of the śāstras and ācāryas be accepted as an incarnation or devotee. By the evidence of śāstra, Sanātana Gosvāmī detected Lord Caitanya Mahāprabhu to be a direct incarnation of Kṛṣṇa, the Supreme Personality of Godhead, although Lord Caitanya never disclosed the fact. It is therefore generally recommended that the ācārya, or guru, should not be accepted as an ordinary man.

TEXT 12

sarvatrāskhalitādeśaḥ

sapta-dvīpaika-daṇḍa-dhṛk

anyatra brāhmaṇa-kulād

anyatrācyuta-gotrataḥ

SYNONYMS

sarvatra-everywhere; askhalita-irrevocable; ādeśaḥ-order; sapta-dvīpa-seven islands; eka-one; daṇḍa-dhṛk-the ruler who holds the scepter; anyatra-except; brāhmaṇa-kulāt-brāhmaṇas and saintly persons; anyatra-except; acyuta-gotrataḥ-descendants of the Supreme Personality of Godhead (Vaiṣṇavas).

Mahārāja Pṛthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brāhmaṇas and the descendants of the Supreme Personality of Godhead [the Vaiṣṇavas].

Sapta-dvīpa refers to the seven great islands or continents on the surface of the globe: (1) Asia, (2) Europe, (3) Africa, (4) North America, (5) South America, (6) Australia and (7) Oceania. In the modern age people are under the impression that during the Vedic period or the prehistoric ages America and many other parts of the world had not been discovered, but that is not a fact. Pṛthu Mahārāja ruled over the world many thousands of years before the so-called prehistoric age, and it is clearly mentioned here that in those days not only were all the different parts of the world known, but they were ruled by one king, Mahārāja Pṛthu. The country where Pṛthu Mahārāja resided must have been India because it is stated in the eleventh verse of this chapter that he lived in the tract of land between the rivers Ganges and Yamunā. This tract of land, which is called Brahmāvarta, consists of what is known in the modern age as portions of Punjab and northern India. It is clear that the kings of India once ruled all the world and that their culture was Vedic.

The word askhalita indicates that orders by the king could not be disobeyed by anyone in the entire world. Such orders, however, were never issued to control saintly persons or the descendants of the Supreme Personality of Godhead, Viṣṇu. The Supreme Lord is known as Acyuta, and Lord Kṛṣṇa is addressed as such by Arjuna in Bhagavad-gītā (senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta). Acyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations. This is indicated in Bhagavad-gītā (5.18) by the words paṇḍitāḥ sama-darśinaḥ.

Material designations create differentiation in terms of caste, color, creed, nationality, etc. Different gotras, or family designations, are distinctions in terms of the material body, but when one comes to Kṛṣṇa consciousness he immediately becomes one of the Acyuta-gotra, or descendants of the Supreme Personality of Godhead, and thus becomes transcendental to all considerations of caste, creed, color and nationality.

Pṛthu Mahārāja had no control over the brāhmaṇa-kula, which refers to the learned scholars in Vedic knowledge, nor over the Vaiṣṇavas, who are above the considerations of Vedic knowledge. It is therefore said:

arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir
viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane pāda-tīrthe 'mbu-buddhiḥ
śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabda-sāmānya-buddhir
viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ

"One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaiṣṇava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caraṇāmṛta or Ganges water as ordinary water is taken to be a resident of hell." (Padma Purāṇa)

From the facts presented in this verse, it appears that people in general should be controlled by a king until they come to the platform of Vaiṣṇavas and brāhmaṇas, who are not under the control of anyone. Brāhmaṇa refers to one who knows Brahman, or the impersonal feature of the Absolute Truth, and a Vaiṣṇava is one who serves the Supreme Personality of Godhead.

TEXT 13

ekadāsīn mahā-satra-

dīkṣā tatra divaukasām

samājo brahmarṣīṇāṁ ca

rājarṣīṇāṁ ca sattama

SYNONYMS

ekadā-once upon a time; āsīt-took a vow; mahā-satra-great sacrifice; dīkṣā-initiation; tatra-in that function; diva-okasām-of the demigods; samājaḥ-assembly; brahma-ṛṣīṇām-of great saintly brāhmaṇas; ca-also; rāja-ṛṣīṇām-of great saintly kings; ca-also; sat-tama-the greatest of devotees.

Once upon a time King Pṛthu initiated the performance of a very great sacrifice in which great saintly sages, brāhmaṇas, demigods from higher planetary systems and great saintly kings known as rājarṣis all assembled together.

In this verse the most significant point is that although King Pṛthu's residential quarters were in India, between the rivers Ganges and Yamunā, the demigods also participated in the great sacrifice he performed. This indicates that formerly the demigods used to come to this planet. Similarly, great personalities like Arjuna, Yudhiṣṭhira and many others used to visit higher planetary systems. Thus there was interplanetary communication via suitable airplanes and space vehicles.

TEXT 14

tasminn arhatsu sarveṣu

sv-arciteṣu yathārhataḥ

utthitaḥ sadaso madhye

tārāṇām uḍurāḍ iva

SYNONYMS

tasmin-in that great meeting; arhatsu-of all those who are worshipable; sarveṣu-all of them; su-arciteṣu-being worshiped according to their respective positions; yathā-arhataḥ-as they deserved; utthitaḥ-stood up; sadasaḥ-amongst the assembly members; madhye-within the midst; tārāṇām-of the stars; uḍu-rāṭ-the moon; iva-like.

In that great assembly, Mahārāja Pṛthu first of all worshiped all the respectable visitors according to their respective positions. After this, he stood up in the midst of the assembly, and it appeared that the full moon had arisen amongst the stars.

According to the Vedic system, the reception of great, exalted personalities, as arranged by Pṛthu Mahārāja in that great sacrificial arena, is very important. The first procedure in receiving guests is to wash their feet, and it is learned from Vedic literature that one time when Mahārāja Yudhiṣṭhira performed a rājasūya-yajña, Kṛṣṇa took charge of washing the feet of the visitors. Similarly, Mahārāja Pṛthu also arranged for the proper reception of the demigods, the saintly sages, the brāhmaṇas and the great kings.

TEXT 15

prāṁśuḥ pīnāyata-bhujo

gauraḥ kañjāruṇekṣaṇaḥ

sunāsaḥ sumukhaḥ saumyaḥ

pīnāṁsaḥ sudvija-smitaḥ

SYNONYMS

prāṁśuḥ-very tall; pīna-āyata-full and broad; bhujaḥ-arms; gauraḥ-fair-complexioned; kañja-lotuslike; aruṇa-īkṣaṇaḥ-with bright eyes resembling a morning sunrise; su-nāsaḥ-straight nose; su-mukhaḥ-with a beautiful face; saumyaḥ-of a grave bodily stature; pīna-aṁsaḥ-shoulders raised; su-beautiful; dvija-teeth; smitaḥ-smiling.

King Pṛthu's body was tall and sturdy, and his complexion was fair. His arms were full and broad and his eyes as bright as the rising sun. His nose was straight, his face very beautiful and his personality grave. His teeth were set beautifully in his smiling face.

Amongst the four social orders (brāhmaṇas, kṣatriyas, vaiśyas and śūdras), the kṣatriyas, both men and women, are generally very beautiful. As will be apparent from the following verses, it is to be concluded that not only were Mahārāja Pṛthu's bodily features attractive, as described here, but he had specific all-auspicious signs in his bodily construction.

As it is said, "The face is the index of the mind." One's mental constitution is exhibited by his facial features. The bodily features of a particular person are exhibited in accordance with his past deeds, for according to one's past deeds, his next bodily features-whether in human society, animal society or demigod society-are determined. This is proof of the transmigration of the soul through different types of bodies.

TEXT 16

vyūḍha-vakṣā bṛhac-chroṇir

vali-valgu-dalodaraḥ

āvarta-nābhir ojasvī

kāñcanorur udagra-pāt

SYNONYMS

vyūḍha-broad; vakṣāḥ-chest; bṛhat-śroṇiḥ-thick waist; vali-wrinkles; valgu-very beautiful; dala-like a leaf of a banyan tree; udaraḥ-abdomen; āvarta-coiled; nābhiḥ-navel; ojasvī-lustrous; kāñcana-golden; uruḥ-thighs; udagra-pāt-arched instep.

The chest of Mahārāja Pṛthu was very broad, his waist was very thick, and his abdomen, wrinkled by lines of skin, resembled in construction a leaf of a banyan tree. His navel was coiled and deep, his thighs were of a golden hue, and his instep was arched.

TEXT 17

sūkṣma-vakrāsita-snigdha-

mūrdhajaḥ kambu-kandharaḥ

mahā-dhane dukūlāgrye

paridhāyopavīya ca

SYNONYMS

sūkṣma-very fine; vakra-curly; asita-black; snigdha-slick; mūrdhajaḥ-hair on the head; kambu-like a conch; kandharaḥ-neck; mahā-dhane-very valuable; dukūla-agrye-dressed with a dhotī; paridhāya-on the upper portion of the body; upavīya-placed like a sacred thread; ca-also.

The black, slick hair on his head was very fine and curly, and his neck, like a conchshell, was decorated with auspicious lines. He wore a very valuable dhotī, and there was a nice wrapper on the upper part of his body.

TEXT 18

vyañjitāśeṣa-gātra-śrīr

niyame nyasta-bhūṣaṇaḥ

kṛṣṇājina-dharaḥ śrīmān

kuśa-pāṇiḥ kṛtocitaḥ

SYNONYMS

vyañjita-indicating; aśeṣa-innumerable; gātra-bodily; śrīḥ-beauty; niyame-regulated; nyasta-given up; bhūṣaṇaḥ-garments; kṛṣṇa-black; ajina-skin; dharaḥ-putting on; śrīmān-beautiful; kuśa-pāṇiḥ-having kuśa grass on the fingers; kṛta-performed; ucitaḥ-as it is required.

As Mahārāja Pṛthu was being initiated to perform the sacrifice, he had to leave aside his valuable dress, and therefore his natural bodily beauty was visible. It was very pleasing to see him put on a black deerskin and wear a ring of kuśa grass on his finger, for this increased the natural beauty of his body. It appears that Mahārāja Pṛthu observed all the regulative principles before he performed the sacrifice.

TEXT 19

śiśira-snigdha-tārākṣaḥ

samaikṣata samantataḥ

ūcivān idam urvīśaḥ

sadaḥ saṁharṣayann iva

SYNONYMS

śiśira-dew; snigdha-wet; tārā-stars; akṣaḥ-eyes; samaikṣata-glanced over; samantataḥ-all around; ūcivān-began to speak; idam-this; urvīśaḥ-highly elevated; sadaḥ-amongst the members of the assembly; saṁharṣayan-enhancing their pleasure; iva-like.

Just to encourage the members of the assembly and to enhance their pleasure, King Pṛthu glanced over them with eyes that seemed like stars in a sky wet with dew. He then spoke to them in a great voice.

TEXT 20

cāru citra-padaṁ ślakṣṇaṁ

mṛṣṭaṁ gūḍham aviklavam

sarveṣām upakārārthaṁ

tadā anuvadann iva

SYNONYMS

cāru-beautiful; citra-padam-flowery; ślakṣṇam-very clear; mṛṣṭam-very great; gūḍham-meaningful; aviklavam-without any doubt; sarveṣām-for all; upakāra-artham-just to benefit them; tadā-at that time; anuvadan-began to repeat; iva-like.

Mahārāja Pṛthu's speech was very beautiful, full of metaphorical language, clearly understandable and very pleasing to hear. His words were all grave and certain. It appears that when he spoke, he expressed his personal realization of the Absolute Truth in order to benefit all who were present.

Mahārāja Pṛthu was beautiful in his external bodily features, and his speech was also very glorious in all respects. His words, which were nicely composed in highly metaphorical ornamental language, were pleasing to hear and were not only mellow but also very clearly understandable and without doubt or ambiguity.

TEXT 21

rājovāca

sabhyāḥ śṛṇuta bhadraṁ vaḥ

sādhavo ya ihāgatāḥ

satsu jijñāsubhir dharmam

āvedyaṁ sva-manīṣitam

SYNONYMS

rājā uvāca-the King began to speak; sabhyāḥ-addressing the ladies and gentlemen; śṛṇuta-kindly hear; bhadram-good fortune; vaḥ-your; sādhavaḥ-all great souls; ye-who; iha-here; āgatāḥ-present; satsu-unto the noble men; jijñāsubhiḥ-one who is inquisitive; dharmam-religious principles; āvedyam-must be presented; sva-manīṣitam-concluded by someone.

King Pṛthu said: O gentle members of the assembly, may all good fortune be upon you! May all of you great souls who have come to attend this meeting kindly hear my prayer attentively. A person who is actually inquisitive must present his decision before an assembly of noble souls.

In this verse the word sādhavaḥ ("all great souls") is very significant. When a person is very great and famous, many unscrupulous persons become his enemies, for envy is the nature of materialists. In any meeting there are different classes of men, and it is to be supposed, therefore, that because Pṛthu Mahārāja was very great, he must have had several enemies present in the assembly, although they could not express themselves. Mahārāja Pṛthu, however, was concerned with persons who were gentle, and therefore he first addressed all the honest persons, not caring for the envious. He did not, however, present himself as a royal authority empowered to command everyone, for he wanted to present his statement in humble submission before the assembly of great sages and saintly persons. As a great king of the entire world, he could have given them orders, but he was so humble, meek and honest that he presented his statement for approval in order to clarify his mature decision. Everyone within this material world is conditioned by the modes of material nature and therefore has four defects. But although Pṛthu Mahārāja was above all these, still, like an ordinary conditioned soul, he presented his statements to the great souls, sages and saintly persons present there.

TEXT 22

ahaṁ daṇḍa-dharo rājā

prajānām iha yojitaḥ

rakṣitā vṛttidaḥ sveṣu

setuṣu sthāpitā pṛthak

SYNONYMS

aham-I; daṇḍa-dharaḥ-carrier of the scepter; rājā-king; prajānām-of the citizens; iha-in this world; yojitaḥ-engaged; rakṣitā-protector; vṛtti-daḥ-employer; sveṣu-in their own; setuṣu-respective social orders; sthāpitā-established; pṛthak-differently.

King Pṛthu continued: By the grace of the Supreme Lord I have been appointed the king of this planet, and I carry the scepter to rule the citizens, protect them from all danger and give them employment according to their respective positions in the social order established by Vedic injunction.

A king is supposed to be appointed by the Supreme Personality of Godhead to look after the interests of his particular planet. On every planet there is a predominating person, just as we now see that in every country there is a president. If one is president or king, it should be understood that this opportunity has been given to him by the Supreme Lord. According to the Vedic system, the king is considered a representative of Godhead and is offered respects by the citizens as God in the human form of life. Actually, according to Vedic information, the Supreme Lord maintains all living entities, and especially human beings, to elevate them to the highest perfection. After many, many births in lower species, when a living entity evolves to the human form of life and in particular to the civilized human form of life, his society must be divided into four gradations, as ordered by the Supreme Personality of Godhead in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭam, etc. [Bg. 4.13]). The four social orders-the brāhmaṇas, kṣatriyas, vaiśyas and śūdras-are natural divisions of human society, and as declared by Pṛthu Mahārāja, every man in his respective social order must have proper employment for his livelihood. It is the duty of the king or the government to insure that the people observe the social order and that they are also employed in their respective occupational duties. In modern times, since the protection of the government or the king has been withdrawn, social order has practically collapsed. No one knows who is a brāhmaṇa, who is a kṣatriya, who is a vaiśya or who is a śūdra, and people claim to belong to a particular social order by birthright only. It is the duty of the government to reestablish social order in terms of occupational duties and the modes of material nature, for that will make the entire world population actually civilized. If it does not observe the institutional functions of the four social orders, human society is no better than animal society in which there is never tranquillity, peace and prosperity but only chaos and confusion. Mahārāja Pṛthu, as an ideal king, strictly observed the maintenance of the Vedic social order.

Prajāyate iti prajā. The word prajā refers to one who takes birth. Therefore Pṛthu Mahārāja guaranteed protection for prajānām-all living entities who took birth in his kingdom. Prajā refers not only to human beings but also to animals, trees and every other living entity. It is the duty of the king to give all living entities protection and food. The fools and rascals of modern society have no knowledge of the extent of the responsibility of the government. Animals are also citizens of the land in which they happen to be born, and they also have the right to continue their existence at the cost of the Supreme Lord. The disturbance of the animal population by wholesale slaughter produces a catastrophic future reaction for the butcher, his land and his government.

TEXT 23

tasya me tad-anuṣṭhānād

yān āhur brahma-vādinaḥ

lokāḥ syuḥ kāma-sandohā

yasya tuṣyati diṣṭa-dṛk

SYNONYMS

tasya-his; me-mine; tat-that; anuṣṭhānāt-by executing; yān-that which; āhuḥ-is spoken; brahma-vādinaḥ-by the experts in Vedic knowledge; lokāḥ-planets; syuḥ-become; kāma-sandohāḥ-fulfilling one's desirable objectives; yasya-whose; tuṣyati-becomes satisfied; diṣṭa-dṛk-the seer of all destiny.

Mahārāja Pṛthu said: I think that upon the execution of my duties as king, I shall be able to achieve the desirable objectives described by experts in Vedic knowledge. This destination is certainly achieved by the pleasure of the Supreme Personality of Godhead, who is the seer of all destiny.

Mahārāja Pṛthu gives special stress to the word brahma-vādinaḥ ("by the experts in the Vedic knowledge"). Brahma refers to the Vedas, which are also known as śabda-brahma, or transcendental sound. Transcendental sound is not ordinary language, although it appears to be written in ordinary language. Evidence from the Vedic literature should be accepted as final authority. In the Vedic literature there is much information, and of course there is information about the execution of a king's duty. A responsible king who executes his appointed duty by giving proper protection to all living entities on his planet is promoted to the heavenly planetary system. This is also dependent upon the pleasure of the Supreme Lord. It is not that if one executes his duty properly he is automatically promoted, for promotion depends upon the satisfaction of the Supreme Personality of Godhead. It must ultimately be concluded that one can achieve the desired result of his activities upon satisfying the Supreme Lord. This is also confirmed in the First Canto, Second Chapter, of Śrīmad-Bhāgavatam: (SB 1.2.13)

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

The perfection of one's execution of his appointed duties is the ultimate satisfaction of the Supreme Lord. The word kāma-sandohāḥ means "achievement of the desired result." Everyone desires to achieve the ultimate goal of life, but in modern civilization the great scientists think that man's life has no plan. This gross ignorance is very dangerous and makes civilization very risky. People do not know the laws of nature, which are the rulings of the Supreme Personality of Godhead. Because they are atheists of the first order, they have no faith in the existence of God and His rulings and therefore do not know how nature is working. This gross ignorance of the mass of people, including even the so-called scientists and philosophers, makes life a risky situation in which human beings do not know whether they are making progress in life. According to Śrīmad-Bhāgavatam (7.5.30), they are simply progressing to the darkest region of material existence. Adānta-gobhir viśatāṁ tamisram. The Kṛṣṇa consciousness movement has therefore been started to give philosophers, scientists, and people in general the proper knowledge about the destiny of life. Everyone should take advantage of this movement and learn the real goal of life.

TEXT 24

ya uddharet karaṁ rājā

prajā dharmeṣv aśikṣayan

prajānāṁ śamalaṁ bhuṅkte

bhagaṁ ca svaṁ jahāti saḥ

SYNONYMS

yaḥ-anyone (king or governor); uddharet-exact; karam-taxes; rājā-king; prajāḥ-the citizens; dharmeṣu-in executing their respective duties; aśikṣayan-without teaching them how to execute their respective duties; prajānām-of the citizens; śamalam-impious; bhuṅkte-enjoys; bhagam-fortune; ca-also; svam-own; jahāti-gives up; saḥ-that king.

Any king who does not teach his citizens about their respective duties in terms of varṇa and āśrama but who simply exacts tolls and taxes from them is liable to suffer for the impious activities which have been performed by the citizens. In addition to such degradation, the king also loses his own fortune.

A king, governor or president should not take the opportunity to occupy his post without also discharging his duty. He must teach the people within the state how to observe the divisions of varṇa and āśrama. If a king neglects to give such instructions and is simply satisfied with levying taxes, then those who share in the collection-namely, all the government servants and the head of the state-are liable to share in the impious activities of the general masses. The laws of nature are very subtle. For example, if one eats in a place which is very sinful, he shares in the resultant reaction of the sinful activities performed there. (It is a Vedic system, therefore, for a householder to call brāhmaṇas and Vaiṣṇavas to eat at ceremonial performances in his house because the brāhmaṇas and Vaiṣṇavas can immunize him from sinful activities. But it is not the duty of rigid brāhmaṇas and Vaiṣṇavas to accept invitations everywhere. There is, of course, no objection to taking part in feasts in which prasāda is distributed.) There are many subtle laws which are practically unknown to people in general, but the Kṛṣṇa consciousness movement is very scientifically distributing all this Vedic knowledge for the benefit of the people of the world.

TEXT 25

tat prajā bhartṛ-piṇḍārthaṁ

svārtham evānasūyavaḥ

kurutādhokṣaja-dhiyas

tarhi me 'nugrahaḥ kṛtaḥ

SYNONYMS

tat-therefore; prajāḥ-my dear citizens; bhartṛ-of the master; piṇḍa-artham-welfare after death; sva-artham-own interest; eva-certainly; anasūyavaḥ-without being envious; kuruta-just execute; adhokṣaja-the Supreme Personality of Godhead; dhiyaḥ-thinking of Him; tarhi-therefore; me-unto me; anugrahaḥ-mercy; kṛtaḥ-being done.

Pṛthu Mahārāja continued: Therefore, my dear citizens, for the welfare of your king after his death, you should execute your duties properly in terms of your positions of varṇa and āśrama and should always think of the Supreme Personality of Godhead within your hearts. By doing so, you will protect your own interests, and you will bestow mercy upon your king for his welfare after death.

The words adhokṣaja-dhiyaḥ, meaning "Kṛṣṇa consciousness," are very important in this verse. The king and citizens should both be Kṛṣṇa conscious, otherwise both of them will be doomed to lower species of life after death. A responsible government must teach Kṛṣṇa consciousness very vigorously for the benefit of all. Without Kṛṣṇa consciousness, neither the state nor the citizens of the state can be responsible. Pṛthu Mahārāja therefore specifically requested the citizens to act in Kṛṣṇa consciousness, and he was also very anxious to teach them how to become Kṛṣṇa conscious. A summary of Kṛṣṇa consciousness is given in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"Whatever you do, whatever you eat, whatever you give in charity and whatever penances you undergo should be done in Kṛṣṇa consciousness, or for the satisfaction of the Supreme Personality of Godhead." If all the people of the state, including the government servants, are taught the techniques of spiritual life, then although everyone is liable to be punished in different ways by the stringent laws of material nature, they will not be implicated.

TEXT 26

yūyaṁ tad anumodadhvaṁ

pitṛ-devarṣayo 'malāḥ

kartuḥ śāstur anujñātus

tulyaṁ yat pretya tat phalam

SYNONYMS

yūyam-all you respectable persons who are present here; tat-that; anumodadhvam-kindly approve of my proposal; pitṛ-persons coming from Pitṛloka; deva-persons coming from the heavenly planets; ṛṣayaḥ-great sages and saintly persons; amalāḥ-those who are cleansed of all sinful activities; kartuḥ-the performer; śāstuḥ-the order-giver; anujñātuḥ-of the supporter; tulyam-equal; yat-which; pretya-after death; tat-that; phalam-result.

I request all the pure-hearted demigods, forefathers and saintly persons to support my proposal, for after death the result of an action is equally shared by its doer, its director and its supporter.

The government of Pṛthu Mahārāja was perfect because it was administered exactly according to the orders of the Vedic injunctions. Pṛthu Mahārāja has already explained that the chief duty of the government is to see that everyone executes his respective duty and is elevated to the platform of Kṛṣṇa consciousness. The government should be so conducted that automatically one is elevated to Kṛṣṇa consciousness. King Pṛthu therefore wanted his citizens to cooperate fully with him, for if they assented, they would enjoy the same profit as he after death. If Pṛthu Mahārāja, as a perfect king, were elevated to the heavenly planets, the citizens who cooperated by approving of his methods would also be elevated with him. Since the Kṛṣṇa consciousness movement going on at the present moment is genuine, perfect and authorized and is following in the footsteps of Pṛthu Mahārāja, anyone who cooperates with this movement or accepts its principles will get the same result as the workers who are actively propagating Kṛṣṇa consciousness.

TEXT 27

asti yajña-patir nāma

keṣāñcid arha-sattamāḥ

ihāmutra ca lakṣyante

jyotsnāvatyaḥ kvacid bhuvaḥ

SYNONYMS

asti-there must be; yajña-patiḥ-the enjoyer of all sacrifices; nāma-of the name; keṣāñcit-in the opinion of some; arha-sattamāḥ-O most respectable; iha-in this material world; amutra-after death; ca-also; lakṣyante-it is visible; jyotsnā-vatyaḥ-powerful, beautiful; kvacit-somewhere; bhuvaḥ-bodies.

My dear respectable ladies and gentlemen, according to the authoritative statements of śāstra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?

Pṛthu Mahārāja's sole aim in ruling his kingdom was to raise the citizens to the standard of God consciousness. Since there was a great assembly in the arena of sacrifice, there were different types of men present, but he was especially interested in speaking to those who were not atheists. It has already been explained in the previous verses that Pṛthu Mahārāja advised the citizens to become adhokṣaja-dhiyaḥ, which means God conscious, or Kṛṣṇa conscious, and in this verse he specifically presents the authority of śāstra, even though his father was a number one atheist who did not abide by the injunctions mentioned in the Vedic śāstras, who practically stopped all sacrificial performances and who so disgusted the brāhmaṇas that they not only dethroned him but cursed and killed him. Atheistic men do not believe in the existence of God, and thus they understand everything which is happening in our daily affairs to be due to physical arrangement and chance. Atheists believe in the atheistic Sāṅkhya philosophy of the combination of prakṛti and puruṣa. They believe only in matter and hold that matter under certain conditions of amalgamation gives rise to the living force, which then appears as puruṣa, the enjoyer; then, by a combination of matter and the living force, the many varieties of material manifestation come into existence. Nor do atheists believe in the injunctions of the Vedas. According to them, all the Vedic injunctions are simply theories that have no practical application in life. Taking all this into consideration, Pṛthu Mahārāja suggested that theistic men will solidly reject the views of the atheists on the grounds that there cannot be many varieties of existence without the plan of a superior intelligence. Atheists very vaguely explain that these varieties of existence occur simply by chance, but the theists who believe in the injunctions of the Vedas must reach all their conclusions under the direction of the Vedas.

In the Viṣṇu Purāṇa it is said that the entire varṇāśrama institution is meant to satisfy the Supreme Personality of Godhead. The rules and regulations set up for the execution of the duties of brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs are all meant to satisfy the Supreme Lord. At the present moment, although the so-called brāhmaṇas, kṣatriyas, vaiśyas and śūdras have lost their original culture, they claim to be brāhmaṇas, kṣatriyas, vaiśyas and śūdras by birthright. Yet they have rejected the proposition that such social and spiritual orders are especially meant for worship of Lord Viṣṇu. The dangerous Māyāvāda theory set forth by Śaṅkarācārya-that God is impersonal-does not tally with the injunctions of the Vedas. Śrī Caitanya Mahāprabhu therefore described the Māyāvādī philosophers as the greatest offenders against the Personality of Godhead. According to the Vedic system, one who does not abide by the orders of the Vedas is called a nāstika, or atheist. When Lord Buddha preached his theory of nonviolence, he was obliged to deny the authority of the Vedas, and for this reason he was considered by the followers of the Vedas to be a nāstika. But although Śrī Caitanya Mahāprabhu very clearly enunciated that the followers of Lord Buddha's philosophy are nāstikas, or atheists, because of their denial of the authority of the Vedas, He considered the Śaṅkarites, who wanted to establish Vedic authority by trickery and who actually followed the Māyāvāda philosophy of Buddha's school, to be more dangerous than the Buddhists themselves. The Śaṅkarite philosophers' theory that we have to imagine a shape of God is more dangerous than denial of the existence of God. Notwithstanding all the philosophical theorizing by atheists or Māyāvādīs, the followers of Kṛṣṇa consciousness rigidly live according to the injunctions given in Bhagavad-gītā, which is accepted as the essence of all Vedic scripture. In Bhagavad-gītā (18.46) it is said:

yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection." This indicates that the Supreme Personality of Godhead is the original source of everything, as described in the Vedānta-sūtra (janmādy asya yataḥ [SB 1.1.1]). The Lord Himself also confirms in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything." The Supreme Personality of Godhead is the original source of all emanations, and at the same time, as Paramātmā, He is spread all over existence. The Absolute Truth is therefore the Supreme Personality of Godhead, and every living being is meant to satisfy the Supreme Godhead by performing his respective duty (sva-karmaṇā tam abhyarcya). Mahārāja Pṛthu wanted to introduce this formula amongst his citizens.

The most important point in human civilization is that while one engages in different occupational duties, he must try to satisfy the Supreme Lord by the execution of such duties. That is the highest perfection of life. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: [SB 1.2.13] by discharging one's prescribed duty, one can become very successful in life if he simply satisfies the Supreme Personality of Godhead. The vivid example is Arjuna. He was a kṣatriya, his duty was to fight, and by executing his prescribed duty he satisfied the Supreme Lord and therefore became perfect. Everyone should follow this principle. The atheists, who do not, are condemned in Bhagavad-gītā (16.19) by the following statement: tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān. In this verse it is clearly said that persons who are envious of the Supreme Personality of Godhead are the lowest of mankind and are very mischievous. Under the regulative principles of the Supreme, such mischievous persons are thrown into the darkest region of material existence and are born of asuras, or atheists. Birth after birth, such asuras go still further down, finally to animal forms like those of tigers or similar ferocious beasts. Thus for millions of years they have to remain in darkness without knowledge of Kṛṣṇa.

The Supreme Personality of Godhead is known as Puruṣottama, or the best of all living entities. He is a person like all other living entities, but He is the leader or the best of all living beings. That is stated in the Vedas also. Nityo nityānāṁ cetanaś cetanānām. He is the chief of all eternals, the chief of all living entities, and He is complete and full. He has no need to derive benefit by interfering with the affairs of other living entities, but because He is the maintainer of all, He has the right to bring them to the proper standard so that all living entities may become happy. A father wants all of his children to become happy under his direction. Similarly, God, or Kṛṣṇa, the Supreme Personality of Godhead, has the right to see that all living entities are happy. There is no possibility of becoming happy within this material world. The father and the sons are eternal, but if a living entity does not come to the platform of his eternal life of bliss and knowledge, there is no question of happiness. Although Puruṣottama, the best of all living entities, has no benefit to derive from the common living entities, He does have the right to discriminate between their right and wrong ways. The right way is the path of activities meant to satisfy the Supreme Personality of Godhead, as we have already discussed (svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]). A living entity may engage in any occupational duty, but if he wants to have perfection in his duties, he must satisfy the Supreme Lord. As such, one who pleases Him gets better facilities for living, but one who displeases Him gets involved in undesirable situations.

It is therefore concluded that there are two kinds of duties-mundane duty and duty performed for the sake of yajña, or sacrifice (yajñārthāt karma). Any karma (activity) one performs which is not for the purpose of yajña is a cause of bondage. Yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." (Bg. 3.9) Karma-bandhanaḥ, or the bondage of karma, is administered under the regulations of the stringent laws of material nature. Material existence is a struggle to conquer the impediments put forth by material nature. The asuras are always fighting to overcome these impediments, and by the illusory power of material nature the foolish living entities work very hard within this material world and take this to be happiness. This is called māyā. In that hard struggle for existence, they deny the existence of the supreme authority, Puruṣottama, the Supreme Personality of Godhead.

In order to regulate the activities of the living entities, God has given us codes, just as a king gives codes of law in a state, and whoever breaks the law is punished. Similarly, the Lord has given the infallible knowledge of the Vedas, which are not contaminated by the four defects of human life-namely the tendency to commit mistakes, to be illusioned, to cheat and to have imperfect senses. If we do not take direction from the Vedas but act whimsically according to our own choice, we are sure to be punished by the laws of the Lord, who offers different types of bodies in the 8,400,000 species of forms. Material existence, or the sense gratification process, is conducted according to the type of body we are given by prakṛti, or material nature. As such, there must be divisions of pious and impious activities (puṇya and pāpa). In Bhagavad-gītā (7.28) it is clearly stated:

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"One who has completely surpassed the resultant activities of the impious path of life [this is possible only when one engages exclusively in pious activities] can understand his eternal relationship with the Supreme Personality of Godhead. Thus one engages in the Lord's transcendental loving service." This life of engaging always in the loving service of the Lord is called adhokṣaja-dhiyaḥ, or a life of Kṛṣṇa consciousness, which King Pṛthu meant his citizens to follow.

The different varieties of life and of material existence do not come about by chance and necessity; they are different arrangements made by the Supreme Lord in terms of the pious and impious activities of the living entities. By performing pious activities one can take birth in a good family in a good nation, one can get a beautiful body or can become very well educated or very rich. We see, therefore, that in different places and in different planets there are different standards of life, bodily features and educational statuses, all awarded by the Supreme Personality of Godhead according to pious or impious activities. Varieties of life, therefore, develop not by chance but by prearrangement. There is a plan, which is already outlined in the Vedic knowledge. One has to take advantage of this knowledge and mold his life in such a way that at the end, especially in the human form of life, he may go back home, back to Godhead, by practicing Kṛṣṇa consciousness.

The theory of chance can best be explained in the Vedic literature by the words ajñāta-sukṛti, which refer to pious activities performed without the actor's knowledge. But these are also planned. For example, Kṛṣṇa comes like an ordinary human being, He comes as a devotee like Lord Caitanya, or He sends His representative, the spiritual master, or pure devotee. This is also the planned activity of the Supreme Personality of Godhead. They come to canvass and educate, and thus a person in the illusory energy of the Supreme Lord gets a chance to mix with them, talk with them and take lessons from them, and somehow or other if a conditioned soul surrenders to such personalities and by intimate association with them chances to become Kṛṣṇa conscious, he is saved from the material conditions of life. Kṛṣṇa therefore instructs:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) The word sarva-pāpebhyaḥ means "from all sinful activities." A person who surrenders unto Him by utilizing the chance to associate with the pure devotee, spiritual master or other authorized incarnations of Godhead, like Pṛthu Mahārāja, is saved by Kṛṣṇa. Then his life becomes successful.

TEXTS 28–29

manor uttānapādasya

dhruvasyāpi mahīpateḥ

priyavratasya rājarṣer

aṅgasyāsmat-pituḥ pituḥ

īdṛśānām athānyeṣām

ajasya ca bhavasya ca

prahlādasya baleś cāpi

kṛtyam asti gadābhṛtā

SYNONYMS

manoḥ-of Manu (Svāyambhuva Manu); uttānapādasya-of Uttānapāda, the father of Dhruva Mahārāja; dhruvasya-of Dhruva Mahārāja; api-certainly; mahī-pateḥ-of the great king; priyavratasya-of Priyavrata, in the family of Mahārāja Dhruva; rājarṣeḥ-of great saintly kings; aṅgasya-of the name Aṅga; asmat-my; pituḥ-of my father; pituḥ-of the father; īdṛśānām-of such personalities; atha-also; anyeṣām-of others; ajasya-of the supreme immortal; ca-also; bhavasya-of the living entities; ca-also; prahlādasya-of Mahārāja Prahlāda; baleḥ-of Mahārāja Bali; ca-also; api-certainly; kṛtyam-acknowledged by them; asti-there is; gadā-bhṛtā-the Supreme Personality of Godhead, who carries a club.

This is confirmed not only by the evidence of the Vedas but also by the personal behavior of great personalities like Manu, Uttānapāda, Dhruva, Priyavrata and my grandfather Aṅga, as well as by many other great personalities and ordinary living entities, exemplified by Mahārāja Prahlāda and Bali, all of whom are theists, believing in the existence of the Supreme Personality of Godhead, who carries a club.

Narottama dāsa Ṭhākura states that one has to ascertain the right path for his activities by following in the footsteps of great saintly persons and books of knowledge under the guidance of a spiritual master (sādhu-śāstra-guru-vākya). A saintly person is one who follows the Vedic injunctions, which are the orders of the Supreme Personality of Godhead. The word guru refers to one who gives proper direction under the authority of the Vedic injunctions and according to the examples of the lives of great personalities. The best way to mold one's life is to follow in the footsteps of the authorized personalities like those mentioned herein by Pṛthu Mahārāja, beginning with Svāyambhuva Manu. The safest path in life is to follow such great personalities, especially those mentioned in the Śrīmad-Bhāgavatam. The mahājanas, or great personalities, are Brahmā, Lord Śiva, Nārada Muni, Manu, the Kumāras, Prahlāda Mahārāja, Bali Mahārāja, Yamarāja, Bhīṣma, Janaka, Śukadeva Gosvāmī and Kapila Muni.

TEXT 30

dauhitrādīn ṛte mṛtyoḥ

śocyān dharma-vimohitān

varga-svargāpavargāṇāṁ

prāyeṇaikātmya-hetunā

SYNONYMS

dauhitra-ādīn-grandsons like my father, Vena; ṛte-except; mṛtyoḥ-of personified death; śocyān-abominable; dharma-vimohitān-bewildered on the path of religion; varga-religion, economic development, sense gratification and liberation; svarga-elevation to the heavenly planets; apavargāṇām-being freed from material contamination; prāyeṇa-almost always; eka-one; ātmya-the Supreme Personality of Godhead; hetunā-on account of.

Although abominable persons like my father, Vena, the grandson of death personified, are bewildered on the path of religion, all the great personalities like those mentioned agree that in this world the only bestower of the benedictions of religion, economic development, sense gratification, liberation or elevation to the heavenly planets is the Supreme Personality of Godhead.

King Vena, the father of Pṛthu Mahārāja, was condemned by the brāhmaṇas and saintly persons because of his denying the existence of the Supreme Personality of Godhead and rejecting the method of satisfying Him by performance of Vedic sacrifice. In other words, he was an atheist, who did not believe in the existence of God, and who consequently stopped all Vedic ritualistic ceremonies in his kingdom. Pṛthu Mahārāja considered King Vena's character abominable because Vena was foolish regarding the execution of religious performances. Atheists are of the opinion that there is no need to accept the authority of the Supreme Personality of Godhead to be successful in religion, economic development, sense gratification or liberation. According to them, dharma, or religious principles, are meant to establish an imaginary God to encourage one to become moral, honest and just so that the social orders may be maintained in peace and tranquillity. Furthermore, they say that actually there is no need to accept God for this purpose, for if one follows the principles of morality and honesty, that is sufficient. Similarly, if one makes nice plans and works very hard for economic development, automatically the result of economic development will come. Similarly, sense gratification also does not depend on the mercy of the Supreme Personality of Godhead, for if one earns enough money by any process, one will have sufficient opportunity for sense gratification. Insofar as liberation is concerned, they say that there is no need to talk of liberation because after death everything is finished. Pṛthu Mahārāja, however, did not accept the authority of such atheists, headed by his father, who was the grandson of death personified. Generally, a daughter inherits the qualities of her father, and a son gets the qualities of his mother. Thus Mṛtyu's daughter, Sunīthā, got all the qualities of her father, and Vena inherited the qualities of his mother. A person who is always subjected to the rules and regulations of repeated birth and death cannot accommodate anything beyond materialistic ideas. Since King Vena was such a man, he did not believe in the existence of God. Modern civilization agrees with the principles of King Vena, but factually if we scrutinizingly study all the conditions of religion, economic development, sense gratification and liberation, we must accept the principles of the authority of the Supreme Personality of Godhead. According to Vedic literature, religion consists only of the codes of law given by God.

If one does not accept the authority of the Supreme Godhead in matters of religion and morality, one must explain why two persons of the same moral standard achieve different results. It is generally found that even if two men have the same moral standards of ethics, honesty and morality, their positions are still not the same. Similarly, in economic development it is seen that if two men work very hard day and night, still the results are not the same. One person may enjoy great opulence without even working, whereas another person, although working very hard, does not even get two sufficient meals a day. Similarly, in the matter of sense gratification, sometimes one who has sufficient food is still not happy in his family affairs or sometimes is not even married, whereas another person, even though not economically well off, has the greatest opportunity for sense gratification. Even an animal like a hog or a dog may have greater opportunities for sense gratification than a human being. Aside from liberation, even if we consider only the preliminary necessities of life-dharma, artha and kāma (religion, economic development and sense gratification)-we will see that they are not the same for everyone. Therefore it must be accepted that there is someone who determines the different standards. In conclusion, not only for liberation must one depend on the Lord, but even for ordinary necessities in this material world. Pṛthu Mahārāja therefore indicated that in spite of having rich parents, children are sometimes not happy. Similarly, in spite of valuable medicine administered by a competent physician, sometimes a patient dies; or in spite of having a big safe boat, sometimes a man drowns. We may thus struggle to counteract impediments offered by material nature, but our attempts cannot be successful unless we are favored by the Supreme Personality of Godhead.

TEXT 31

yat-pāda-sevābhirucis tapasvinām

aśeṣa-janmopacitaṁ malaṁ dhiyaḥ

sadyaḥ kṣiṇoty anvaham edhatī satī

yathā padāṅguṣṭha-viniḥsṛtā sarit

SYNONYMS

yat-pāda-whose lotus feet; sevā-service; abhiruciḥ-inclination; tapasvinām-persons undergoing severe penances; aśeṣa-innumerable; janma-birth; upacitam-acquire; malam-dirtiness; dhiyaḥ-mind; sadyaḥ-immediately; kṣiṇoti-destroys; anvaham-day after day; edhatī-increasing; satī-being; yathā-as; pada-aṅguṣṭha-the toes of His lotus feet; viniḥsṛtā-emanating from; sarit-water.

By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Kṛṣṇa consciousness gradually increases.

In India, one can actually see that a person who takes a bath in the Ganges waters daily is almost free from all kinds of diseases. A very respectable brāhmaṇa in Calcutta never took a doctor's medicine. Even though he sometimes felt sick, he would not accept medicine from the physician but would simply drink Ganges water, and he was always cured within a very short time. The glories of Ganges water are known to Indians and to ourselves also. The River Ganges flows by Calcutta. Sometimes within the water there are many stools and other dirty things which are washed away from neighboring mills and factories, but still thousands of men take baths in the Ganges water, and they are very healthy as well as spiritually inclined. That is the effect of Ganges water. The Ganges is glorified because it emanates from the toes of the lotus feet of the Lord. Similarly, if one takes to the service of the lotus feet of the Lord, or takes to Kṛṣṇa consciousness, he is immediately cleansed of the many dirty things which have accumulated in his innumerable births. We have seen that in spite of the very black record of their past lives, persons who take to Kṛṣṇa consciousness become perfectly cleansed of all dirty things and make spiritual progress very swiftly. Therefore Pṛthu Mahārāja advises that without the benediction of the Supreme Lord, one cannot make advancement-either in so-called morality, economic development or sense gratification. One should therefore take to the service of the Lord, or Kṛṣṇa consciousness, and thus very soon become a perfect man, as confirmed in Bhagavad-gītā (kṣipraṁ bhavati dharmātmā śaśvac chāntiṁ nigacchati). Being a responsible king, Pṛthu Mahārāja recommends that everyone take shelter of the Supreme Personality of Godhead and thus be immediately purified. Lord Śrī Kṛṣṇa also says in Bhagavad-gītā that simply by surrendering unto Him one is immediately relieved of all sinful reactions. As Kṛṣṇa takes away all the sinful reactions of a person immediately upon his surrender unto Him, similarly the external manifestation of Kṛṣṇa, the representative of Kṛṣṇa who acts as the mercy of the Supreme Personality of Godhead, takes all the resultant actions of the sinful life of the disciple immediately after the disciple's initiation. Thus if the disciple follows the principles instructed by the spiritual master, he remains purified and is not contaminated by the material infection.

Śrī Caitanya Mahāprabhu therefore stated that the spiritual master who plays the part of Kṛṣṇa's representative has to consume all the sinful reactions of his disciple. Sometimes a spiritual master takes the risk of being overwhelmed by the sinful reactions of the disciples and undergoes a sort of tribulation due to their acceptance. Śrī Caitanya Mahāprabhu therefore advised that one not accept many disciples.

TEXT 32

vinirdhutāśeṣa-mano-malaḥ pumān

asaṅga-vijñāna-viśeṣa-vīryavān

yad-aṅghri-mūle kṛta-ketanaḥ punar

na saṁsṛtiṁ kleśa-vahāṁ prapadyate

SYNONYMS

vinirdhuta-being specifically cleansed; aśeṣa-unlimited; manaḥ-malaḥ-mental speculation or the dirt accumulated in the mind; pumān-the person; asaṅga-being disgusted; vijñāna-scientifically; viśeṣa-particularly; vīrya-vān-being strengthened in bhakti-yoga; yat-whose; aṅghri-lotus feet; mūle-at the root of; kṛta-ketanaḥ-taken shelter; punaḥ-again; na-never; saṁsṛtim-material existence; kleśa-vahām-full of miserable conditions; prapadyate-takes to.

When a devotee takes shelter at the lotus feet of the Supreme Personality of Godhead, he is completely cleansed of all misunderstanding or mental speculation, and he manifests renunciation. This is possible only when one is strengthened by practicing bhakti-yoga. Once having taken shelter at the root of the lotus feet of the Lord, a devotee never comes back to this material existence, which is full of the threefold miseries.

As stated by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka instructions, by the chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-or by the process of hearing and chanting of the glories of the Lord, one's mind is gradually cleansed of all dirt. Due to our material association since time immemorial, we have accumulated heaps of dirty things in our minds. The total effect of this takes place when a living entity identifies himself with his body and is thus entrapped by the stringent laws of material nature and put into the cycle of repeated birth and death under the false impression of bodily identification. When one is strengthened by practicing bhakti-yoga, his mind is cleansed of this misunderstanding, and he is no longer interested in material existence or in sense gratification.

Bhakti, or devotional service, is characterized by vairāgya and jñāna. Jñāna refers to understanding that one is not his body, and vairāgya means disinterest in sense gratification. These two primary principles of separation from material bondage can be realized on the strength of bhakti-yoga. Thus when a devotee is fixed in the loving service of the lotus feet of the Lord, he will never come back to this material existence after quitting his body, as confirmed in Bhagavad-gītā by the Lord (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).

In this verse the word vijñāna is specifically important. Jñāna, the knowledge of spiritual identity that one attains when he does not consider himself to be the body, is explained in Bhagavad-gītā as brahma-bhūta, the revival of spiritual realization. In the conditioned state of material existence one cannot be spiritually realized because he identifies himself materially. The understanding of the distinction between material existence and spiritual existence is called jñāna. After coming to the platform of jñāna, or the brahma-bhūta state, one ultimately comes to devotional service, in which he completely understands his own position and the position of the Supreme Personality of Godhead. This understanding is explained here as vijñāna-viśeṣa. The Lord says, therefore, that knowledge of Him is vijñāna, science. In other words, when one is strengthened by scientific knowledge of the Supreme Personality of Godhead, his position of liberation is guaranteed. In Bhagavad-gītā (9.2), the science of devotional service is described as pratyakṣāvagamaṁ dharmyam, direct understanding of the principles of religion by realization.

By practicing bhakti-yoga, one can directly perceive his advancement in spiritual life. In other practices-like karma-yoga, jñāna-yoga and dhyāna-yoga-one may not be confident about his progress, but in bhakti-yoga one can become directly aware of his progress in spiritual life, just as a person who eats can understand that his hunger is satisfied. Our false appetite for enjoyment and lordship of the material world is due to a prominence of passion and ignorance. By bhakti-yoga these two qualities are diminished, and one becomes situated in the mode of goodness. Gradually surpassing the mode of goodness, one is situated in pure goodness, which is not contaminated by the material qualities. When thus situated, a devotee no longer has any doubts; he knows that he will not come back to this material world.

TEXT 33

tam eva yūyaṁ bhajatātma-vṛttibhir

mano-vacaḥ-kāya-guṇaiḥ sva-karmabhiḥ

amāyinaḥ kāma-dughāṅghri-paṅkajaṁ

yathādhikārāvasitārtha-siddhayaḥ

SYNONYMS

tam-unto Him; eva-certainly; yūyam-all you citizens; bhajata-worship; ātma-own; vṛttibhiḥ-occupational duty; manaḥ-mind; vacaḥ-words; kāya-body; guṇaiḥ-by the particular qualities; sva-karmabhiḥ-by occupational duties; amāyinaḥ-without reservation; kāma-dugha-fulfilling all desires; aṅghri-paṅkajam-the lotus feet; yathā-as far as; adhikāra-ability; avasita-artha-fully convinced of one's interest; siddhayaḥ-satisfaction.

Pṛthu Mahārāja advised his citizens: Engaging your minds, your words, your bodies and the results of your occupational duties, and being always open-minded, you should all render devotional service to the Lord. According to your abilities and the occupations in which you are situated, you should engage your service at the lotus feet of the Supreme Personality of Godhead with full confidence and without reservation. Then you will surely be successful in achieving the final objective in your lives.

As stated in the Eighteenth Chapter of Bhagavad-gītā, sva-karmaṇā tam abhyarcya: one has to worship the Supreme Personality of Godhead by one's occupational duties. This necessitates accepting the principle of four varṇas and four āśramas. Pṛthu Mahārāja therefore says, guṇaiḥ sva-karmabhiḥ. This phrase is explained in Bhagavad-gītā. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "The four castes (the brāhmaṇas, kṣatriyas, vaiśyas and śūdras) are created by the Supreme Personality of Godhead according to the material modes of nature and the particular duties discharged in those modes." A person who is situated in the mode of goodness is certainly more intelligent than others. Therefore he can practice the brahminical activities-namely speaking the truth, controlling the senses, controlling the mind, remaining always clean, practicing tolerance, having full knowledge about one's self-identity, and understanding devotional service. In this way, if he engages himself in the loving service of the Lord as an actual brāhmaṇa, his aim to achieve the final interest of life is attained. Similarly, the kṣatriya's duties are to give protection to the citizens, to give all his possessions in charity, to be strictly Vedic in the management of state affairs and to be unafraid to fight whenever there is an attack by enemies. In this way, a kṣatriya can satisfy the Supreme Personality of Godhead by his occupational duties. Similarly, a vaiśya can satisfy the Supreme Godhead by properly executing his occupational duties-engaging himself in producing foodstuffs, giving protection to cows, and trading if necessary when there is an excess of agricultural production. Similarly, because śūdras do not have ample intelligence, they should simply engage as workers to serve the higher statuses of social life. Everyone's aim should be to satisfy the Supreme Personality of Godhead by engaging his mind in thinking always of Kṛṣṇa, his words in always offering prayers to the Lord or preaching about the glories of the Lord, and his body in executing the service required to satisfy the Lord. As there are four divisions within our body-the head, the arms, the belly and the legs-similarly, human society, taken as a whole, is divided into four classes of men according to their material qualities and occupational duties. Thus the brahminical or intelligent men have to execute the duty of the head, the kṣatriyas must fulfill the duty of the arms, the vaiśya class must fulfill the duty of the belly, and the śūdras must fulfill the duty of the legs. In executing the prescribed duties of life, no one is higher or lower; there are such divisions as "higher" and "lower," but since there is actually a common interest-to satisfy the Supreme Personality of Godhead-there are no distinctions between them.

The question may be raised that since the Lord is supposed to be worshiped by great demigods like Lord Brahmā, Lord Śiva and others, how can an ordinary human being on this planet serve Him? This is clearly explained by Pṛthu Mahārāja by the use of the word yathādhikāra, "according to one's ability." If one sincerely executes his occupational duty, that will be sufficient. One does not need to become like Lord Brahmā, Lord Śiva, Indra, Lord Caitanya or Rāmānujācārya, whose capabilities are certainly far above ours. Even a śūdra, who is in the lowest stage of life according to the material qualities, can achieve the same success. Anyone can become successful in devotional service provided he displays no duplicity. It is explained here that one must be very frank and open-minded (amāyinaḥ). To be situated in a lower status of life is not a disqualification for success in devotional service. The only qualification is that whether one is a brāhmaṇa, kṣatriya, vaiśya or śūdra, he must be open, frank and free from reservations. Then, by performing his particular occupational duty under the guidance of a proper spiritual master, he can achieve the highest success in life. As confirmed by the Lord Himself, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim (Bg. 9.32). It does not matter what one is, whether a brāhmaṇa, kṣatriya, vaiśya, śūdra or a degraded woman. If one engages himself seriously in devotional service, working with body, mind and intelligence, he is sure to be successful in going back home, back to Godhead. The Lord's lotus feet are described here as kāma-dughāṅghri-paṅkajam because they have all power to fulfill the desires of everyone. A devotee is happy even in this life because although in material existence we have many needs, all his material needs are satisfied, and when he at last quits his body, he goes back home, back to Godhead, without a doubt.

TEXT 34

asāv ihāneka-guṇo 'guṇo 'dhvaraḥ

pṛthag-vidha-dravya-guṇa-kriyoktibhiḥ

sampadyate 'rthāśaya-liṅga-nāmabhir

viśuddha-vijñāna-ghanaḥ svarūpataḥ

SYNONYMS

asau-the Supreme Personality of Godhead; iha-in this material world; aneka-various; guṇaḥ-qualities; aguṇaḥ-transcendental; adhvaraḥ-yajña; pṛthak-vidha-varieties; dravya-physical elements; guṇa-ingredients; kriyā-performances; uktibhiḥ-by chanting different mantras; sampadyate-is worshiped; artha-interest; āśaya-purpose; liṅga-form; nāmabhiḥ-name; viśuddha-without contamination; vijñāna-science; ghanaḥ-concentrated; sva-rūpataḥ-in His own form.

The Supreme Personality of Godhead is transcendental and not contaminated by this material world. But although He is concentrated spirit soul without material variety, for the benefit of the conditioned soul He nevertheless accepts different types of sacrifice performed with various material elements, rituals and mantras and offered to the demigods under different names according to the interests and purposes of the performers.

For material prosperity there are recommendations in the Vedas for various types of yajña (sacrifice). In Bhagavad-gītā (3.10) it is confirmed that Lord Brahmā created all living entities, including human beings and demigods, and advised them to perform yajña according to their material desires (saha-yajñāḥ prajāḥ sṛṣṭvā). These performances are called yajñas because their ultimate goal is to satisfy the Supreme Personality of Godhead, Viṣṇu. The purpose of performing yajñas is to get material benefit, but because the aim is to simultaneously satisfy the Supreme Lord, such yajñas have been recommended in the Vedas. Such performances are, of course, known as karma-kāṇḍa, or material activities, and all material activities are certainly contaminated by the three modes of material nature. Generally the karma-kāṇḍa ritualistic ceremonies are performed in the mode of passion, yet the conditioned souls, both human beings and demigods, are obliged to perform these yajñas because without them one cannot be happy at all.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that these karma-kāṇḍa ritualistic ceremonies, although contaminated, contain touches of devotional service because whenever there is a performance of any yajña, Lord Viṣṇu is given a central position. This is very important because even a little endeavor to please Lord Viṣṇu is bhakti and is of great value. A tinge of bhakti purifies the material nature of the performances, which by devotional service gradually come to the transcendental position. Therefore although such yajñas are superficially material activities, the results are transcendental. Such yajñas as Sūrya-yajña, Indra-yajña and Candra-yajña are performed in the names of the demigods, but these demigods are bodily parts of the Supreme Personality of Godhead. The demigods cannot accept sacrificial offerings for themselves, but they can accept them for the Supreme Personality of Godhead, just as a departmental tax collector of a government cannot collect taxes for his personal account but can realize them for the government. Any yajña performed with this complete knowledge and understanding is described in Bhagavad-gītā as brahmārpaṇam, or a sacrifice offered to the Supreme Personality of Godhead. Since no one but the Supreme Lord can enjoy the results of sacrifice, the Lord says that He is the actual enjoyer of all sacrifices (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). Sacrifices should be performed with this view in mind. As stated in Bhagavad-gītā (4.24):

brahmārpaṇaṁ brahma havir
brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ
brahma-karma-samādhinā

"A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature." The performer of sacrifices must always keep in view that the sacrifices mentioned in the Vedas are meant to satisfy the Supreme Personality of Godhead. Viṣṇur ārādhyate panthāḥ (Viṣṇu Purāṇa 3.8.9). Anything material or spiritual done for the satisfaction of the Supreme Lord is understood to be an actual yajña, and by performing such yajñas one gets liberation from material bondage. The direct method of getting liberation from material bondage is devotional service, comprising the nine following methods:

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

(Bhāg. 7.5.23)

This ninefold process is described in this verse as viśuddha-vijñāna-ghanaḥ, or satisfying the Supreme Personality of Godhead directly by transcendental knowledge concentrated on the form of the Supreme Lord, Viṣṇu. This is the best method for satisfying the Supreme Lord. One who cannot take to this direct process, however, should take the indirect process of performing yajñas for the satisfaction of Viṣṇu, or Yajña. Viṣṇu is therefore called yajña-pati. Śrīyaḥ patiṁ yajña-patiṁ jagat-patim (Bhāg. 2.9.15).

The Supreme Personality of Godhead's deep scientific knowledge is concentrated to the supreme point. For example, medical science knows some things superficially, but doctors do not know exactly how things happen in the body. Lord Kṛṣṇa, however, knows everything in detail. Therefore His knowledge is vijñāna-ghana because it does not have any of the defects of material science. The Supreme Personality of Godhead is viśuddha-vijñāna-ghana, concentrated transcendental knowledge; therefore, even though He accepts karma-kāṇḍīya materialistic yajñas, He always remains in a transcendental position. Therefore, the mention of aneka-guṇa refers to the Supreme Personality of Godhead's many transcendental qualities, for He is not affected by the material qualities. The different kinds of material paraphernalia or physical elements are also gradually transformed into spiritual understanding because ultimately there is no difference between material and spiritual qualities, for everything emanates from the Supreme Spirit. This is realized by a gradual process of realization and purification. One vivid example of this is Dhruva Mahārāja, who took to meditation in the forest to achieve material benefit but ultimately became spiritually advanced and did not want any benediction for material profit. He was simply satisfied with the association of the Supreme Lord. Āśaya means "determination." Generally a conditioned soul has the determination for material profit, but when these desires for material profit are satisfied through performance of yajña, one gradually achieves the spiritual platform. Then his life becomes perfect. Śrīmad-Bhāgavatam (2.3.10) therefore recommends:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

Everyone-whether akāma (a devotee), sarva-kāma (a karmī) or mokṣa-kāma (a jñānī or yogī)-is encouraged to worship the Supreme Personality of Godhead by the direct method of devotional service. In this way one can get both material and spiritual profit simultaneously.

TEXT 35

pradhāna-kālāśaya-dharma-saṅgrahe

śarīra eṣa pratipadya cetanām

kriyā-phalatvena vibhur vibhāvyate

yathānalo dāruṣu tad-guṇātmakaḥ

SYNONYMS

pradhāna-material nature; kāla-time; āśaya-desire; dharma-occupational duties; saṅgrahe-aggregate; śarīre-body; eṣaḥ-this; pratipadya-accepting; cetanām-consciousness; kriyā-activities; phalatvena-by the result of; vibhuḥ-the Supreme Personality of Godhead; vibhāvyate-manifested; yathā-as much as; analaḥ-fire; dāruṣu-in the wood; tat-guṇa-ātmakaḥ-according to shape and quality.

The Supreme Personality of Godhead is all-pervading, but He is also manifested in different types of bodies which arise from a combination of material nature, time, desires and occupational duties. Thus different types of consciousness develop, just as fire, which is always basically the same, blazes in different ways according to the shape and dimension of firewood.

The Supreme Personality of Godhead constantly lives with the individual soul as Paramātmā. The individual soul has awareness in accord with his material body, which he attains by virtue of prakṛti, or material nature. The material ingredients are activated by the force of time, and thus the three material modes of nature are manifested. According to his association with the three modes of nature, the living entity develops a particular type of body. In animal life, the material mode of ignorance is so prominent that there is very little chance of realizing the Paramātmā, who is also present within the heart of the animal; but in the human form of life, because of developed consciousness (cetanām), one can be transferred from ignorance and passion to goodness by the results of his activities (kriyā-phalatvena). A human being is therefore advised to associate with spiritually advanced personalities. The Vedas give the direction tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] in order to reach the perfection of life or to understand the real constitutional position of the living entity, one must approach the spiritual master. Gurum evābhigacchet-one must; it is not optional. It is imperative that one approach the spiritual master, for by such association one proportionately develops his consciousness toward the Supreme Personality of Godhead. The highest perfection of such consciousness is called Kṛṣṇa consciousness. According to the body given by prakṛti, or nature, one's consciousness is present; according to the development of consciousness, one's activities are performed; and according to the purity of such activities, one realizes the Supreme Personality of Godhead, who is present in everyone's heart. The example given herein is very appropriate. Fire is always the same, but according to the size of the fuel or burning wood, the fire appears to be straight, curved, small, big, etc.

According to the development of consciousness, God realization is present. In the human form of life it is recommended, therefore, that one undergo the different types of penances and austerities described in Bhagavad-gītā (karma-yoga, jñāna-yoga, dhyāna-yoga and bhakti-yoga). Like a staircase, yoga has different steps for reaching the topmost floor, and according to one's position upon the staircase, he is understood to be situated in karma-yoga, jñāna-yoga, dhyāna-yoga or bhakti-yoga. Of course, bhakti-yoga is the topmost step on the staircase of realization of the Supreme Personality of Godhead. In other words, according to one's development in consciousness, one realizes his spiritual identity, and thus when one's existential position is purified fully, he becomes situated in brahmānanda, which is ultimately unlimited. Therefore the saṅkīrtana movement contributed by the Supreme Personality of Godhead as Lord Caitanya is the direct and easiest process for coming to the purest form of consciousness-Kṛṣṇa consciousness, the platform on which the Supreme Personality is fully realized. Directions for performing different types of yajñas are specifically arranged for the highest realization of the Supreme Lord, as confirmed in Bhagavad-gītā by the Lord Himself. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (Bg. 4.11). The Supreme Personality of Godhead is realized according to the proportion of one's surrender. Full surrender, however, occurs when a man is perfectly in knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (Bg. 7.19).

TEXT 36

aho mamāmī vitaranty anugrahaṁ

hariṁ guruṁ yajña-bhujām adhīśvaram

sva-dharma-yogena yajanti māmakā

nirantaraṁ kṣoṇi-tale dṛḍha-vratāḥ

SYNONYMS

aho-O all of you; mama-unto me; amī-all of them; vitaranti-distributing; anugraham-mercy; harim-the Supreme Personality of Godhead; gurum-the supreme spiritual master; yajña-bhujām-all the demigods eligible to accept yajña offerings; adhīśvaram-the supreme master; sva-dharma-occupational duties; yogena-by dint of; yajanti-worship; māmakāḥ-having a relationship with me; nirantaram-incessantly; kṣoṇi-tale-on the surface of the globe; dṛḍha-vratāḥ-with firm determination.

The Supreme Personality of Godhead is the master and enjoyer of the results of all sacrifices, and He is the supreme spiritual master as well. All of you citizens on the surface of the globe who have a relationship with me and are worshiping Him by dint of your occupational duties are bestowing your mercy upon me. Therefore, O my citizens, I thank you.

Mahārāja Pṛthu's advice to his citizens to take to devotional service is now concluded in two ways. He has repeatedly advised persons who are neophytes to engage themselves in devotional service according to the capacities of the different orders of social and spiritual life, but here he specifically thanks those already engaged in such devotional service to the Supreme Personality of Godhead, who is actually the enjoyer of all sacrificial ceremonies and who is also the supreme teacher as antaryāmī, or Paramātmā. There is specific mention of the word gurum, which indicates the Supreme Personality as caitya-guru. The Supreme Godhead in His Paramātmā feature is present in everyone's heart, and He is always trying to induce the individual soul to surrender unto Him and to engage in devotional service; therefore He is the original spiritual master. He manifests Himself as spiritual master both internally and externally to help the conditioned soul both ways. Therefore He has been mentioned herein as gurum. It appears, however, that in the time of Mahārāja Pṛthu all the people on the surface of the globe were his subjects. Most of them-in fact, almost all of them-were engaged in devotional service. Therefore he thanked them in a humble way for engaging in devotional service and thus bestowing their mercy upon him. In other words, in a state where the citizens and the head of state are engaged in devotional service unto the Supreme Personality of Godhead, they help one another and are mutually benefited.

TEXT 37

mā jātu tejaḥ prabhaven maharddhibhis

titikṣayā tapasā vidyayā ca

dedīpyamāne 'jita-devatānāṁ

kule svayaṁ rāja-kulād dvijānām

SYNONYMS

mā-never do it; jātu-at any time; tejaḥ-supreme power; prabhavet-exhibit; mahā-great; ṛddhibhiḥ-by opulence; titikṣayā-by tolerance; tapasā-penance; vidyayā-by education; ca-also; dedīpyamāne-upon those who are already glorified; ajita-devatānām-Vaiṣṇavas, or the devotees of the Supreme Personality of Godhead; kule-in the society; svayam-personally; rāja-kulāt-greater than the royal family; dvijānām-of the brāhmaṇas.

The brāhmaṇas and Vaiṣṇavas are personally glorified by their characteristic powers of tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaiṣṇavas are more powerful than royalty. It is therefore advised that the princely order not exhibit its material prowess before these two communities and should avoid offending them.

Pṛthu Mahārāja has explained in the previous verse the importance of devotional service for both the rulers and the citizens of the state. Now he explains how one can be steadily fixed in devotional service. Śrī Caitanya Mahāprabhu, while instructing Śrīla Rūpa Gosvāmī, has compared the devotional service of the Lord with a creeper. A creeper has a feeble stem and requires the support of another tree to grow, and while growing, it requires sufficient protection so that it may not be lost. While describing the system of protection for the creeper of devotional service, Śrī Caitanya Mahāprabhu has especially stressed protection from offenses unto the lotus feet of Vaiṣṇavas. Such offenses are called vaiṣṇava-aparādha. Aparādha means "offense." If one commits vaiṣṇava-aparādhas, all of his progress in devotional service will be checked. Even though one is very much advanced in devotional service, if he commits offenses at the feet of a Vaiṣṇava, his advancement is all spoiled. In the śāstras it is found that a very great yogī, Durvāsā Muni, committed a vaiṣṇava-aparādha and thus for one full year had to travel all over the universe, even to Vaikuṇṭhaloka, to defend himself from the offense. At last, even when he approached the Supreme Personality of Godhead in Vaikuṇṭha, he was refused protection. Therefore one should be very careful about committing offenses at the feet of a Vaiṣṇava. The most grievous type of vaiṣṇava-aparādha is called gurv-aparādha, which refers to offenses at the lotus feet of the spiritual master. In the chanting of the holy name of the Supreme Personality of Godhead, this gurv-aparādha is considered the most grievous offense. Guror avajñā śruti-śāstra-nindanam (Padma Purāṇa). Among the ten offenses committed against the chanting of the holy name, the first offenses are disobedience of the spiritual master and blasphemy of the Vedic literature.

The simple definition of Vaiṣṇava is given by Śrī Caitanya Mahāprabhu: a person who immediately reminds one of the Supreme Personality of Godhead, Kṛṣṇa, is a Vaiṣṇava. In this verse, both Vaiṣṇavas and brāhmaṇas are mentioned. A Vaiṣṇava is a learned brāhmaṇa and is therefore designated as brāhmaṇa-vaiṣṇava, brāhmaṇa-paṇḍita or as a Vaiṣṇava and brāhmaṇa. In other words, a Vaiṣṇava is supposed to be a brāhmaṇa already, but a brāhmaṇa may not be a pure Vaiṣṇava. When a person understands his pure identity, brahma jānāti, he immediately becomes a brāhmaṇa. In the brāhmaṇa stage, one's understanding of the Absolute Truth is mainly based on the impersonal view. When a brāhmaṇa, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaiṣṇava. A Vaiṣṇava is transcendental even to a brāhmaṇa. In the material conception, the position of a brāhmaṇa is the highest in human society, but a Vaiṣṇava is transcendental even to a brāhmaṇa. Both the brāhmaṇa and Vaiṣṇava are spiritually advanced. A brāhmaṇa's qualifications are mentioned in Bhagavad-gītā as truthfulness, mental equanimity, control of the senses, the power of tolerance, simplicity, knowledge of the Absolute Truth, firm faith in the scriptures, and practical application of the brahminical qualities in life. In addition to all these qualifications, when one fully engages in the transcendental loving service of the Lord, he becomes a Vaiṣṇava. Pṛthu Mahārāja warns his citizens who are actually engaged in the devotional service of the Lord to take care against offenses to the brāhmaṇas and Vaiṣṇavas. Offenses at their lotus feet are so destructive that even the descendants of Yadu who were born in the family of Lord Kṛṣṇa were destroyed due to offenses at their feet. The Supreme Personality of Godhead cannot tolerate any offense at the lotus feet of brāhmaṇas and Vaiṣṇavas. Sometimes, due to their powerful positions, princes or government servants neglect the position of brāhmaṇas and Vaiṣṇavas, not knowing that because of their offense they will be ruined.

TEXT 38

brahmaṇya-devaḥ puruṣaḥ purātano

nityaṁ harir yac-caraṇābhivandanāt

avāpa lakṣmīm anapāyinīṁ yaśo

jagat-pavitraṁ ca mahattamāgraṇīḥ

SYNONYMS

brahmaṇya-devaḥ-the Lord of the brahminical culture; puruṣaḥ-the Supreme Personality; purātanaḥ-the oldest; nityam-eternal; hariḥ-the Personality of Godhead; yat-whose; caraṇa-lotus feet; abhivandanāt-by means of worshiping; avāpa-obtained; lakṣmīm-opulences; anapāyinīm-perpetually; yaśaḥ-reputation; jagat-universal; pavitram-purified; ca-also; mahat-great; tama-supreme; agraṇīḥ-foremost.

The Supreme Personality of Godhead, the ancient, eternal Godhead, who is foremost amongst all great personalities, obtained the opulence of His staunch reputation, which purifies the entire universe, by worshiping the lotus feet of those brāhmaṇas and Vaiṣṇavas.

The Supreme Person is described herein as brahmaṇya-deva. Brahmaṇya refers to the brāhmaṇas, the Vaiṣṇavas or the brahminical culture, and deva means "worshipable Lord." Therefore unless one is on the transcendental platform of being a Vaiṣṇava or on the highest platform of material goodness (as a brāhmaṇa), he cannot appreciate the Supreme Personality of Godhead. In the lower stages of ignorance and passion, it is difficult to appreciate or understand the Supreme Lord. Therefore the Lord is described herein as the worshipable Deity for persons in brahminical and Vaiṣṇava culture.

namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ

(Viṣṇu Purāṇa 1.19.65)

Lord Kṛṣṇa, the Supreme Personality of Godhead, is the prime protector of brahminical culture and the cow. Without knowing and respecting these, one cannot realize the science of God, and without this knowledge, any welfare activities or humanitarian propaganda cannot be successful. The Lord is puruṣa, or the supreme enjoyer. Not only is He the enjoyer when He appears as a manifested incarnation, but He is the enjoyer since time immemorial, from the very beginning (purātanaḥ), and eternally (nityam). Yac-caraṇābhivandanāt: Pṛthu Mahārāja said that the Supreme Personality of Godhead attained this opulence of eternal fame simply by worshiping the lotus feet of the brāhmaṇas. In the Bhagavad-gītā it is said that the Lord does not need to work to achieve material gain. Since He is perpetually supremely perfect, He does not need to obtain anything, but still it is said that He obtained His opulences by worshiping the lotus feet of the brāhmaṇas. These are His exemplary actions. When Lord Śrī Kṛṣṇa was in Dvārakā, He offered His respects by bowing down at the lotus feet of Nārada. When Sudāmā Vipra came to His house, Lord Kṛṣṇa personally washed his feet and gave him a seat on His personal bed. Although He is the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa offered His respects to Mahārāja Yudhiṣṭhira and Kuntī. The Lord's exemplary behavior is to teach us. We should learn from His personal behavior how to give protection to the cow, how to cultivate brahminical qualities and how to respect the brāhmaṇas and the Vaiṣṇavas. The Lord says in Bhagavad-gītā (3.21), yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: "If the leading personalities behave in a certain manner, others follow them automatically." Who can be more of a leading personality than the Supreme Personality of Godhead, and whose behavior could be more exemplary? It is not that He needed to do all these things to acquire material gain, but all of these acts were performed just to teach us how to behave in this material world.

The Supreme Personality of Godhead is described herein as mahattama-agraṇīḥ. Within this material world, the mahattamas, or great personalities, are Lord Brahmā and Lord Śiva, but He is above them all. Nārāyaṇaḥ paro'vyaktāt: the Supreme Personality of Godhead is in a transcendental position, above everything created within this material world. His opulence, His riches, His beauty, His wisdom, His knowledge, His renunciation and His reputation are all jagat-pavitram, universally purifying. The more we discuss His opulences, the more the universe becomes purer and purer. In the material world, the opulences possessed by a material person are never fixed. Today one may be a very rich man, but tomorrow he may become poor; today one is very famous, but tomorrow he may be infamous. Materially obtained opulences are never fixed, but all six opulences perpetually exist in the Supreme Personality of Godhead, not only in the spiritual world, but also in this material world. Lord Kṛṣṇa's reputation is fixed, and His book of wisdom, Bhagavad-gītā, is still honored. Everything pertaining to the Supreme Personality of Godhead is eternally existing.

TEXT 39

yat-sevayāśeṣa-guhāśayaḥ sva-rāḍ

vipra-priyas tuṣyati kāmam īśvaraḥ

tad eva tad-dharma-parair vinītaiḥ

sarvātmanā brahma-kulaṁ niṣevyatām

SYNONYMS

yat-whose; sevayā-by serving; aśeṣa-unlimited; guhā-āśayaḥ-dwelling within the heart of everyone; sva-rāṭ-but still fully independent; vipra-priyaḥ-very dear to the brāhmaṇas and Vaiṣṇavas; tuṣyati-becomes satisfied; kāmam-of desires; īśvaraḥ-the Supreme Personality of Godhead; tat-that; eva-certainly; tat-dharma-paraiḥ-by following in the footsteps of the Lord; vinītaiḥ-by humbleness; sarva-ātmanā-in all respects; brahma-kulam-the descendants of brāhmaṇas and Vaiṣṇavas; niṣevyatām-always being engaged in their service.

The Supreme Personality of Godhead, who is everlastingly independent and who exists in everyone's heart, is very pleased with those who follow in His footsteps and engage without reservation in the service of the descendants of brāhmaṇas and Vaiṣṇavas, for He is always dear to brāhmaṇas and Vaiṣṇavas and they are always dear to Him.

It is said that the Lord is most pleased when He sees one engage in the service of His devotee. He does not need any service from anyone because He is complete, but it is in our own interest to offer all kinds of services to the Supreme Personality of Godhead. These services can be offered to the Supreme Person not directly but through the service of brāhmaṇas and Vaiṣṇavas. Śrīla Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā, which means that unless one serves the Vaiṣṇavas and brāhmaṇas, one cannot get liberation from the material clutches. Śrīla Viśvanātha Cakravartī Ṭhākura also says, yasya prasādād bhagavat-prasādaḥ: by satisfying the senses of the spiritual master, one can satisfy the senses of the Supreme Personality of Godhead. Thus this behavior is not only mentioned in scriptures but also followed by ācāryas. Pṛthu Mahārāja advised his citizens to follow the exemplary behavior of the Lord Himself and thus engage in the service of brāhmaṇas and Vaiṣṇavas.

TEXT 40

pumāḹ labhetānativelam ātmanaḥ

prasīdato 'tyanta-śamaṁ svataḥ svayam

yan-nitya-sambandha-niṣevayā tataḥ

paraṁ kim atrāsti mukhaṁ havir-bhujām

SYNONYMS

pumān-a person; labheta-can achieve; anati-velam-without delay; ātmanaḥ-of his soul; prasīdataḥ-being satisfied; atyanta-the greatest; śamam-peace; svataḥ-automatically; svayam-personally; yat-whose; nitya-regular; sambandha-relationship; niṣevayā-by dint of service; tataḥ-after that; param-superior; kim-what; atra-here; asti-there is; mukham-happiness; haviḥ-clarified butter; bhujām-those who drink.

By regular service to the brāhmaṇas and Vaiṣṇavas, one can clear the dirt from his heart and thus enjoy supreme peace and liberation from material attachment and be satisfied. In this world there is no fruitive activity superior to serving the brāhmaṇa class, for this can bring pleasure to the demigods, for whom the many sacrifices are recommended.

In Bhagavad-gītā (2.65) it is said: prasāde sarva-duḥkhānāṁ hānir asyopajāyate. Unless one is self-satisfied, he cannot be free from the miserable conditions of material existence. Therefore it is essential to render service to the brāhmaṇas and Vaiṣṇavas to achieve the perfection of self-satisfaction. Śrīla Narottama dāsa Ṭhākura therefore says:

tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa

"Birth after birth I desire to serve the lotus feet of the ācāryas and live in a society of devotees." A spiritual atmosphere can be maintained only by living in a society of devotees and by serving the orders of the ācāryas. The spiritual master is the best brāhmaṇa. At present, in the age of Kali, it is very difficult to render service to the brāhmaṇa-kula, or the brāhmaṇa class. The difficulty, according to the Varāha Purāṇa, is that demons, taking advantage of Kali-yuga, have taken birth in brāhmaṇa families. Rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu (Varāha Purāṇa). In other words, in this age there are many so-called caste brāhmaṇas and caste Gosvāmīs who, taking advantage of the śāstra and of the innocence of people in general, claim to be brāhmaṇas and Vaiṣṇavas by hereditary right. One will not derive any benefit by rendering service to such false brāhmaṇa-kulas. One must therefore take shelter of a bona fide spiritual master and his associates and should also render service to them, for such activity will greatly help the neophyte in attaining full satisfaction. This has been very clearly explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his explanation of the verse vyavasāyātmikā buddhir ekeha kuru-nandana (Bg. 2.41). By actually following the regulative principles of bhakti-yoga as recommended by Śrīla Narottama dāsa Ṭhākura, one can very quickly come to the transcendental platform of liberation, as explained in this verse (atyanta-śamam).

The particular use of the word anativelam ("without delay") is very significant because simply by serving brāhmaṇas and Vaiṣṇavas one can get liberation. There is no need to undergo severe penances and austerities. The vivid example of this is Nārada Muni himself. In his previous birth, he was simply a maidservant's son, but he got the opportunity to serve exalted brāhmaṇas and Vaiṣṇavas, and thus in his next life he not only became liberated, but became famous as the supreme spiritual master of the entire Vaiṣṇava disciplic succession. According to the Vedic system, therefore, it is customarily recommended that after performing a ritualistic ceremony, one should feed the brāhmaṇas.

TEXT 41

aśnāty anantaḥ khalu tattva-kovidaiḥ

śraddhā-hutaṁ yan-mukha ijya-nāmabhiḥ

na vai tathā cetanayā bahiṣ-kṛte

hutāśane pāramahaṁsya-paryaguḥ

SYNONYMS

aśnāti-eats; anantaḥ-the Supreme Personality of Godhead; khalu-nevertheless; tattva-kovidaiḥ-persons in knowledge of the Absolute Truth; śraddhā-faith; hutam-offering fire sacrifices; yat-mukhe-whose mouth; ijya-nāmabhiḥ-by different names of demigods; na-never; vai-certainly; tathā-as much; cetanayā-by living force; bahiḥ-kṛte-being bereft of; huta-aśane-in the fire sacrifice; pāramahaṁsya-regarding devotees; paryaguḥ-never goes away.

Although the Supreme Personality of Godhead, Ananta, eats through the fire sacrifices offered in the names of the different demigods, He does not take as much pleasure in eating through fire as He does in accepting offerings through the mouths of learned sages and devotees, for then He does not leave the association of devotees.

According to Vedic injunctions, a fire sacrifice is held in order to give food to the Supreme Personality of Godhead in the names of the different demigods. While performing a fire sacrifice, one pronounces the word svāhā in mantras such as indrāya svāhā and ādityāya svāhā. These mantras are uttered to satisfy the Supreme Personality of Godhead through demigods such as Indra and Āditya, for the Supreme Personality of Godhead says:

nāhaṁ tiṣṭhāmi vaikuṇṭhe
yogināṁ hṛdayeṣu vā
tatra tiṣṭhāmi nārada
yatra gāyanti mad-bhaktāḥ

"I am not in Vaikuṇṭha nor in the hearts of the yogīs. I remain where My devotees engage in glorifying My activities." It is to be understood that the Supreme Personality of Godhead does not leave the company of His devotees.

Fire is certainly devoid of life, but devotees and brāhmaṇas are the living representatives of the Supreme Lord. Therefore to feed brāhmaṇas and Vaiṣṇavas is to feed the Supreme Personality of Godhead directly. It may be concluded that instead of offering fire sacrifices, one should offer foodstuffs to brāhmaṇas and Vaiṣṇavas, for that process is more effective than fire yajña. The vivid example of this principle in action was given by Advaita Prabhu. When He performed the śrāddha ceremony for His father, He first of all called Haridāsa Ṭhākura and offered him food. It is the practice that after finishing the śrāddha ceremony, one should offer food to an elevated brāhmaṇa. But Advaita Prabhu offered food first to Haridāsa Ṭhākura, who had taken his birth in a Muhammadan family. Therefore Haridāsa Ṭhākura asked Advaita Prabhu why He was doing something which might jeopardize His position in brāhmaṇa society. Advaita Prabhu replied that He was feeding millions of first-class brāhmaṇas by offering the food to Haridāsa Ṭhākura. He was prepared to talk with any learned brāhmaṇa on this point and prove definitely that by offering food to a pure devotee like Haridāsa Ṭhākura, He was equally as blessed as He would have been by offering food to thousands of learned brāhmaṇas. When performing sacrifices, one offers oblations to the sacrificial fire, but when such oblations are offered to Vaiṣṇavas, they are certainly more effective.

TEXT 42

yad brahma nityaṁ virajaṁ sanātanaṁ

śraddhā-tapo-maṅgala-mauna-saṁyamaiḥ

samādhinā bibhrati hārtha-dṛṣṭaye

yatredam ādarśa ivāvabhāsate

SYNONYMS

yat-that which; brahma-the brahminical culture; nityam-eternally; virajam-without contamination; sanātanam-without beginning; śraddhā-faith; tapaḥ-austerity; maṅgala-auspicious; mauna-silence; saṁyamaiḥ-controlling the mind and senses; samādhinā-with full concentration; bibhrati-illuminates; ha-as he did it; artha-the real purpose of the Vedas; dṛṣṭaye-for the purpose of finding out; yatra-wherein; idam-all this; ādarśe-in a mirror; iva-like; avabhāsate-manifests.

In brahminical culture a brāhmaṇa's transcendental position is eternally maintained because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions, full sense and mind control, and meditation. In this way the real goal of life is illuminated, just as one's face is fully reflected in a clear mirror.

Since it is described in the previous verse that feeding a living brāhmaṇa is more effective than offering oblations in a fire sacrifice, in this verse it is now clearly described what brāhmaṇism is and who a brāhmaṇa is. In the age of Kali, taking advantage of the fact that by feeding a brāhmaṇa one obtains a more effective result than by performing sacrifices, a class of men with no brahminical qualifications claim the eating privilege known as brāhmaṇa-bhojana simply on the basis of their birth in brāhmaṇa families. In order to distinguish this class of men from the real brāhmaṇas, Mahārāja Pṛthu is giving an exact description of a brāhmaṇa and brahminical culture. One should not take advantage of his position simply to live like a fire without light. A brāhmaṇa must be fully conversant with the Vedic conclusion, which is described in Bhagavad-gītā. Vedaiś ca sarvair aham eva vedyaḥ (Bg. 15.15). The Vedic conclusion-the ultimate understanding, or Vedānta understanding-is knowledge of Kṛṣṇa. Actually that is a fact because simply by understanding Kṛṣṇa as He is, as described in Bhagavad-gītā (janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9]), one becomes a perfect brāhmaṇa. The brāhmaṇa who knows Kṛṣṇa perfectly well is always in a transcendental position. This is also confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service and who does not fall down in any circumstance at once transcends the modes of material nature and thus comes to the level of Brahman."

Therefore a devotee of Lord Kṛṣṇa is actually a perfect brāhmaṇa. His situation is transcendental, for he is free from the four defects of conditional life, which are the tendencies to commit mistakes, to be illusioned, to cheat and to possess imperfect senses. A perfect Vaiṣṇava, or Kṛṣṇa conscious person, is always in this transcendental position because he speaks according to Kṛṣṇa and His representative. Because Vaiṣṇavas speak exactly according to the tune of Kṛṣṇa, whatever they say is free from these four defects. For example, Kṛṣṇa says in Bhagavad-gītā that everyone should always think of Him, everyone should become His devotee, offer Him obeisances and worship Him, and ultimately everyone should surrender unto Him. These devotional activities are transcendental and free from mistakes, illusion, cheating and imperfection. Therefore anyone who is a sincere devotee of Lord Kṛṣṇa and who preaches this cult, speaking only on the basis of Kṛṣṇa's instructions, is understood to be virajam, or free from the defects of material contamination. A genuine brāhmaṇa or Vaiṣṇava therefore depends eternally on the conclusion of the Vedas or Vedic versions presented by the Supreme Personality of Godhead Himself. Only from Vedic knowledge can we understand the actual position of the Absolute Truth, who, as described in Śrīmad-Bhāgavatam, is manifested in three features-namely impersonal Brahman, localized Paramātmā and, at last, the Supreme Personality of Godhead. This knowledge is perfect from time immemorial, and the brahminical or Vaiṣṇava culture depends on this principle eternally. One should therefore study the Vedas with faith, not only for one's personal knowledge, but for the sake of spreading this knowledge and these activities through real faith in the words of the Supreme Personality of Godhead and the Vedas.

The word maṅgala ("auspicious") in this verse is very significant. Śrīla Śrīdhara Svāmī quotes that to do what is good and to reject what is not good is called maṅgala, or auspicious. To do what is good means to accept everything favorable to the discharge of devotional service, and to reject what is not good means to reject everything not favorable for discharging devotional service. In our Kṛṣṇa consciousness movement, we accept this principle by rejecting four prohibited items-namely illicit sex life, intoxication, gambling and flesh-eating-and accepting the daily chanting of at least sixteen rounds of the Hare Kṛṣṇa mahā-mantra and daily meditation three times a day by chanting the Gāyatrī mantra. In this way one can keep his brahminical culture and spiritual strength intact. By following these principles of devotional service strictly, chanting twenty-four hours a day the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-one makes positive progress in spiritual life and ultimately becomes completely fit to see the Supreme Personality of Godhead face to face. Because the ultimate goal of studying or understanding the Vedic knowledge is to find Kṛṣṇa, one who follows the Vedic principles as described above can from the very beginning see all the features of Lord Kṛṣṇa, the Absolute Truth, very distinctly, as one can see one's own face completely reflected in a clear mirror. The conclusion is, therefore, that a brāhmaṇa does not become a brāhmaṇa simply because he is a living entity or is born in a brāhmaṇa family; he must possess all the qualities mentioned in the śāstras and practice the brahminical principles in his life. Thus he ultimately becomes a fully Kṛṣṇa conscious person and can understand what Kṛṣṇa is. How a devotee continuously sees Kṛṣṇa face to face within his heart is described in the Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The devotee, by development of pure love for Kṛṣṇa, constantly sees the Supreme Personality of Godhead, who is known as Śyāmasundara, within his heart. That is the perfectional stage of brahminical culture.

TEXT 43

teṣām ahaṁ pāda-saroja-reṇum

āryā vaheyādhi-kirīṭam āyuḥ

yaṁ nityadā bibhrata āśu pāpaṁ

naśyaty amuṁ sarva-guṇā bhajanti

SYNONYMS

teṣām-of all of them; aham-I; pāda-feet; saroja-lotus; reṇum-dust; āryāḥ-O respectable persons; vaheya-shall bear; adhi-up to; kirīṭam-helmet; āyuḥ-up to the end of life; yam-which; nityadā-always; bibhrataḥ-carrying; āśu-very soon; pāpam-sinful activities; naśyati-are vanquished; amum-all those; sarva-guṇāḥ-fully qualified; bhajanti-worship.

O respectable personalities present here, I beg the blessings of all of you that I may perpetually carry on my crown the dust of the lotus feet of such brāhmaṇas and Vaiṣṇavas until the end of my life. He who can carry such dust on his head is very soon relieved of all the reactions which arise from sinful life, and eventually he develops all good and desirable qualities.

It is said that one who has unflinching faith in the Supreme Personality of Godhead, which means unflinching faith in the Vaiṣṇava or the pure devotee of the Supreme Lord, develops all the good qualities of the demigods. Yasyāsti bhaktir bhagavaty akiñcanā/ sarvair guṇais tatra samāsate surāḥ (Bhāg. 5.18.12). Prahlāda Mahārāja also said, naiṣāṁ matis tāvad urukramāṅghrim (Bhāg. 7.5.32). Unless one takes the dust of the lotus feet of a pure Vaiṣṇava on one's head, one cannot understand what the Supreme Personality of Godhead is, and unless one knows the Supreme Personality of Godhead, one's life remains imperfect. A great soul who has fully surrendered to the Supreme Lord after understanding Him fully and after repeatedly undergoing austerities and penances for many, many lives is very rare. The crown of a king is simply a big load if the king or head of the state does not actually bear the dust of the lotus feet of brāhmaṇas and Vaiṣṇavas. In other words, if a liberal king like Pṛthu Mahārāja does not follow the instructions of brāhmaṇas and Vaiṣṇavas or does not follow the brahminical culture, he is simply a burden on the state, for he cannot benefit the citizens. Mahārāja Pṛthu is the perfect example of an ideal chief executive.

TEXT 44

guṇāyanaṁ śīla-dhanaṁ kṛta-jñaṁ

vṛddhāśrayaṁ saṁvṛṇate 'nu sampadaḥ

prasīdatāṁ brahma-kulaṁ gavāṁ ca

janārdanaḥ sānucaraś ca mahyam

SYNONYMS

guṇa-ayanam-one who has acquired all the good qualities; śīla-dhanam-one whose wealth is good behavior; kṛta-jñam-one who is grateful; vṛddha-āśrayam-one who takes shelter of the learned; saṁvṛṇate-achieves; anu-certainly; sampadaḥ-all opulences; prasīdatām-be pleased upon; brahma-kulam-the brāhmaṇa class; gavām-the cows; ca-and; janārdanaḥ-the Supreme Personality of Godhead; sa-with; anucaraḥ-along with His devotee; ca-and; mahyam-upon me.

Whoever acquires the brahminical qualifications-whose only wealth is good behavior, who is grateful and who takes shelter of experienced persons-gets all the opulence of the world. I therefore wish that the Supreme Personality of Godhead and His associates be pleased with the brāhmaṇa class, with the cows and with me.

The Supreme Personality of Godhead is worshiped with the prayer namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Thus it is clear that the Supreme Personality of Godhead respects and protects the brāhmaṇas and brahminical culture, as well as the cows; in other words, wherever there are brāhmaṇas and brahminical culture, there are cows and cow protection. In a society or civilization in which there are no brāhmaṇas or brahminical culture, cows are treated as ordinary animals and slaughtered, at the sacrifice of human civilization. The specific mention of the word gavām by Pṛthu Mahārāja is significant because the Lord is always associated with cows and His devotees. In pictures Lord Kṛṣṇa is always seen with cows and His associates such as the cowherd boys and the gopīs. Kṛṣṇa, the Supreme Personality of Godhead, cannot be alone. Therefore Pṛthu Mahārāja said, sānucaraś ca, indicating that the Supreme Personality of Godhead is always associated with His followers and devotees.

A devotee acquires all the good qualities of the demigods; he is guṇāyanam, the reservoir of all good qualities. His only asset is good behavior, and he is grateful. Gratitude for the mercy of the Supreme Personality of Godhead is one of the qualities of brāhmaṇas and Vaiṣṇavas. Everyone should feel grateful to the Supreme Personality of Godhead because He is maintaining all living entities and supplying all their necessities. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), eko bahūnāṁ yo vidadhāti kāmān: the supreme one is supplying all necessities to the living entities. The living entity who is therefore grateful to the Supreme Personality of Godhead is certainly qualified with good characteristics.

The word vṛddhāśrayam is very significant in this verse. Vṛddha refers to one who is advanced in knowledge. There are two kinds of old men-he who is advanced in years and he who is experienced in knowledge. One who is advanced in knowledge is actually vṛddha (jñāna-vṛddha); one does not become vṛddha simply by advancing in age. Vṛddhāśrayam, a person who takes shelter of a superior person who is advanced in knowledge, can acquire all the good qualities of a brāhmaṇa and be trained in good behavior. When one actually attains good qualities, becomes grateful for the mercy of the Supreme Personality of Godhead and takes shelter of a bona fide spiritual master, he is endowed with all opulence. Such a person is a brāhmaṇa or Vaiṣṇava. Therefore Pṛthu Mahārāja invokes the blessings and mercy of the Supreme Personality of Godhead, with His associates, devotees, Vaiṣṇavas, brāhmaṇas and cows.

TEXT 45

maitreya uvāca

iti bruvāṇaṁ nṛpatiṁ

pitṛ-deva-dvijātayaḥ

tuṣṭuvur hṛṣṭa-manasaḥ

sādhu-vādena sādhavaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; iti-thus; bruvāṇam-while speaking; nṛ-patim-the King; pitṛ-the denizens of Pitṛloka; deva-the demigods; dvi-jātayaḥ-and the twice-born (the brāhmaṇas and the Vaiṣṇavas); tuṣṭuvuḥ-satisfied; hṛṣṭa-manasaḥ-greatly pacified in mind; sādhu-vādena-by expressing congratulations; sādhavaḥ-all the saintly persons present.

The great sage Maitreya said: After hearing King Pṛthu speak so nicely, all the demigods, the denizens of Pitṛloka, the brāhmaṇas and the saintly persons present at the meeting congratulated him by expressing their good will.

When a person speaks very nicely at a meeting, he is congratulated by the audience, who express their good will with the words sādhu, sādhu. This is called sādhu-vāda. All the saintly persons, Pitās (denizens of Pitṛloka) and demigods who were present at the meeting and heard Pṛthu Mahārāja expressed their good will with the words sādhu, sādhu. They all accepted the good mission of Pṛthu Mahārāja, and they were fully satisfied.

TEXT 46

putreṇa jayate lokān

iti satyavatī śrutiḥ

brahma-daṇḍa-hataḥ pāpo

yad veno 'tyatarat tamaḥ

SYNONYMS

putreṇa-by the son; jayate-one becomes victorious; lokān-all the heavenly planets; iti-thus; satya-vatī-becomes true; śrutiḥ-the Vedas; brahma-daṇḍa-by the curse of brāhmaṇas; hataḥ-killed; pāpaḥ-the most sinful; yat-as; venaḥ-the father of Mahārāja Pṛthu; ati-great; atarat-became delivered; tamaḥ-from the darkness of hellish life.

They all declared that the Vedic conclusion that one can conquer the heavenly planets by the action of a putra, or son, was fulfilled, for the most sinful Vena, who had been killed by the curse of the brāhmaṇas, was now delivered from the darkest region of hellish life by his son, Mahārāja Pṛthu.

According to the Vedic version, there is a hellish planet called Put, and one who delivers a person from there is called putra. The purpose of marriage, therefore, is to have a putra, or son who is able to deliver his father, even if the father falls down to the hellish condition of put. Mahārāja Pṛthu's father, Vena, was a most sinful person and was therefore cursed to death by the brāhmaṇas. Now all the great saintly persons, sages and brāhmaṇas present in the meeting, after hearing from Mahārāja Pṛthu about his great mission in life, became convinced that the statement of the Vedas had been fully proved. The purpose of accepting a wife in religious marriage, as sanctioned in the Vedas, is to have a putra, a son qualified to deliver his father from the darkest region of hellish life. Marriage is not intended for sense gratification but for getting a son fully qualified to deliver his father. But if a son is raised to become an unqualified demon, how can he deliver his father from hellish life? It is therefore the duty of a father to become a Vaiṣṇava and raise his children to become Vaiṣṇavas; then even if by chance the father falls into a hellish life in his next birth, such a son can deliver him, as Mahārāja Pṛthu delivered his father.

TEXT 47

hiraṇyakaśipuś cāpi

bhagavan-nindayā tamaḥ

vivikṣur atyagāt sūnoḥ

prahlādasyānubhāvataḥ

SYNONYMS

hiraṇyakaśipuḥ-the father of Prahlāda Mahārāja; ca-also; api-again; bhagavat-of the Supreme Personality of Godhead; nindayā-by blaspheming; tamaḥ-in the darkest region of hellish life; vivikṣuḥ-entered; atyagāt-was delivered; sūnoḥ-of his son; prahlādasya-of Mahārāja Prahlāda; anubhāvataḥ-by the influence of.

Similarly, Hiraṇyakaśipu, who by dint of his sinful activities always defied the supremacy of the Supreme Personality of Godhead, entered into the darkest region of hellish life; but by the grace of his great son, Prahlāda Mahārāja, he also was delivered and went back home, back to Godhead.

When Prahlāda Mahārāja was offered benediction by Nṛsiṁhadeva, due to his great devotion and tolerance he refused to accept any benediction from the Lord, thinking that such acceptance was not befitting a sincere devotee. The rendering of service to the Supreme Personality of Godhead in expectation of a good reward is deprecated by Prahlāda Mahārāja as mercantile business. Because Prahlāda Mahārāja was a Vaiṣṇava, he did not ask a benediction for his personal self but was very affectionate toward his father. Although his father tortured him and would have killed him had he himself not been killed by the Supreme Personality of Godhead, Prahlāda Mahārāja begged pardon for him from the Lord. This favor was immediately granted by the Lord, and Hiraṇyakaśipu was delivered from the darkest region of hellish life, and he returned back home, back to Godhead, by the grace of his son. Prahlāda Mahārāja is the topmost example of a Vaiṣṇava, who is always compassionate toward sinful persons suffering a hellish life within this material world. Kṛṣṇa is therefore known as para-duḥkha-duḥkhī kṛpāmbudhiḥ, or one who is compassionate toward others' suffering and who is an ocean of mercy. Like Prahlāda Mahārāja, all pure devotees of the Lord come to this material world with full compassion to deliver the sinful. They undergo all kinds of tribulations, suffering them with tolerance, because that is another qualification of a Vaiṣṇava, who tries to deliver all sinful persons from the hellish conditions of material existence. Vaiṣṇavas are therefore offered the following prayer:

vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ

The chief concern of a Vaiṣṇava is to deliver the fallen souls.

TEXT 48

vīra-varya pitaḥ pṛthvyāḥ

samāḥ sañjīva śāśvatīḥ

yasyedṛśy acyute bhaktiḥ

sarva-lokaika-bhartari

SYNONYMS

vīra-varya-the best of the warriors; pitaḥ-the father; pṛthvyāḥ-of the globe; samāḥ-equal to in years; sañjīva-live; śāśvatīḥ-forever; yasya-whose; īdṛśī-like this; acyute-unto the Supreme; bhaktiḥ-devotion; sarva-all; loka-planets; eka-one; bhartari-maintainer.

All the saintly brāhmaṇas thus addressed Pṛthu Mahārāja: O best of the warriors, O father of this globe, may you be blessed with a long life, for you have great devotion to the infallible Supreme Personality of Godhead, who is the master of all the universe.

Pṛthu Mahārāja was blessed by the saintly persons present at the meeting to have a long life because of his unflinching faith and his devotion to the Supreme Personality of Godhead. Although one's duration of life is limited in years, if by chance one becomes a devotee, he surpasses the duration prescribed for his life; indeed, sometimes yogīs die according to their wish, not according to the laws of material nature. Another feature of a devotee is that he lives forever because of his infallible devotion to the Lord. It is said, kīrtir yasya sa jīvati: "One who leaves a good reputation behind him lives forever." Specifically, one who is reputed as a devotee of the Lord undoubtedly lives forever. When Lord Caitanya Mahāprabhu was talking with Rāmānanda Rāya, Caitanya Mahāprabhu inquired, "What is the greatest reputation?" Rāmānanda Rāya replied that a person who is reputed as a great devotee has the greatest reputation, for a devotee not only lives forever in the Vaikuṇṭha planets, but by his reputation he also lives forever within this material world.

TEXT 49

aho vayaṁ hy adya pavitra-kīrte

tvayaiva nāthena mukunda-nāthāḥ

ya uttamaślokatamasya viṣṇor

brahmaṇya-devasya kathāṁ vyanakti

SYNONYMS

aho-oh, goodness; vayam-we; hi-certainly; adya-today; pavitra-kīrte-O supreme purity; tvayā-by you; eva-certainly; nāthena-by the Lord; mukunda-the Supreme Personality of Godhead; nāthāḥ-being the subject of the Supreme; ye-one who; uttama-śloka-tamasya-of the Supreme Personality of Godhead, who is praised by the nicest verses; viṣṇoḥ-of Viṣṇu; brahmaṇya-devasya-of the worshipable Lord of the brāhmaṇas; kathām-words; vyanakti-expressed.

The audience continued: Dear King Pṛthu, your reputation is the purest of all, for you are preaching the glories of the most glorified of all, the Supreme Personality of Godhead, the Lord of the brāhmaṇas. Since, due to our great fortune, we have you as our master, we think that we are living directly under the agency of the Lord.

The citizens declared that through being under the protection of Mahārāja Pṛthu, they were directly under the protection of the Supreme Personality of Godhead. This understanding is the proper situation of social steadiness within this material world. Since it is stated in the Vedas that the Supreme Personality of Godhead is the maintainer and leader of all living entities, the king or the executive head of the government must be a representative of the Supreme Person. Then he can claim honor exactly like the Lord's. How a king or leader of society can become the representative of the Supreme Personality of Godhead is also indicated in this verse by the statement that because Pṛthu Mahārāja was preaching the supremacy and the glories of the Supreme Personality of Godhead, Viṣṇu, he was therefore a proper representative of the Lord. To remain under the jurisdiction or administration of such a king or leader is the perfect status for human society. The primary responsibility of such a king or leader is to protect the brahminical culture and the cows in his state.

TEXT 50

nātyadbhutam idaṁ nātha

tavājīvyānuśāsanam

prajānurāgo mahatāṁ

prakṛtiḥ karuṇātmanām

SYNONYMS

na-not; ati-very great; adbhutam-wonderful; idam-this; nātha-O lord; tava-your; ājīvya-source of income; anuśāsanam-ruling over the citizens; prajā-citizens; anurāgaḥ-affection; mahatām-of the great; prakṛtiḥ-nature; karuṇa-merciful; ātmanām-of the living entities.

Our dear lord, it is your occupational duty to rule over your citizens. That is not a very wonderful task for a personality like you, who are so affectionate in seeing to the interests of the citizens, because you are full of mercy. That is the greatness of your character.

A king's duty is to give protection to his citizens and levy taxes from them for his livelihood. Since the Vedic society is divided into four classes of men-the brāhmaṇas, kṣatriyas, vaiśyas and śūdras-their means of livelihood are also mentioned in the scriptures. The brāhmaṇas should live by spreading knowledge and should therefore take contributions from their disciples, whereas a king should give protection to the citizens for their development to the highest standard of life, and he can therefore levy taxes from them; businessmen or mercantile men, because they produce foodstuffs for the whole of society, can take a little profit from this, whereas the śūdras, who cannot work as either brāhmaṇas, kṣatriyas or vaiśyas, should give service to the higher classes of society and be provided by them with a supply of the necessities of life.

The symptom of a qualified king or political leader is mentioned herein-he must be very merciful and compassionate to the people and see to their prime interest, which is to become elevated devotees of the Supreme Personality of Godhead. Great souls are naturally inclined to do good to others, and a Vaiṣṇava especially is the most compassionate and merciful personality in society. Therefore we offer our respects to a Vaiṣṇava leader as follows:

vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ

Only a Vaiṣṇava leader can fulfill all the desires of the people (vāñchā-kalpataru), and he is compassionate because he is the contributor of the greatest benefit to human society. He is patita-pāvana, the deliverer of all fallen souls, because if the king or the head of the government follows in the footsteps of the brāhmaṇas and Vaiṣṇavas, who are naturally leaders in missionary work, the vaiśyas will also follow in the footsteps of the Vaiṣṇavas and brāhmaṇas, and the śūdras will give them service. Thus the entire society becomes a perfect human institution for combined progress to the highest perfection of life.

TEXT 51

adya nas tamasaḥ pāras

tvayopāsāditaḥ prabho

bhrāmyatāṁ naṣṭa-dṛṣṭīnāṁ

karmabhir daiva-saṁjñitaiḥ

SYNONYMS

adya-today; naḥ-of us; tamasaḥ-of the darkness of material existence; pāraḥ-the other side; tvayā-by you; upāsāditaḥ-increased; prabho-O lord; bhrāmyatām-who are wandering; naṣṭa-dṛṣṭīnām-who have lost their goal of life; karmabhiḥ-on account of past deeds; daiva-saṁjñitaiḥ-arranged by superior authority.

The citizens continued: Today you have opened our eyes and revealed how to cross to the other side of the ocean of darkness. By our past deeds and by the arrangement of superior authority, we are entangled in a network of fruitive activities and have lost sight of the destination of life; thus we have been wandering within the universe.

In this verse, the words karmabhir daiva-saṁjñitaiḥ are very significant. Due to the quality of our actions, we come to the association of the modes of material nature, and by superior arrangement we are given a chance to enjoy the fruitive results of such activities in different types of bodies. In this way, having lost sight of their destinations in life, all living entities are wandering in different species throughout the universe, sometimes getting birth in a lower species and sometimes existence in higher planetary systems; thus we are all wandering since time immemorial. It is by the grace of the spiritual master and the Supreme Personality of Godhead that we get the clue of devotional life, and thus progressive success in our life begins. Here this is admitted by the citizens of King Pṛthu; in full consciousness they admit the benefit they have derived from the activities of Mahārāja Pṛthu.

TEXT 52

namo vivṛddha-sattvāya

puruṣāya mahīyase

yo brahma kṣatram āviśya

bibhartīdaṁ sva-tejasā

SYNONYMS

namaḥ-all obeisances; vivṛddha-highly elevated; sattvāya-unto the existence; puruṣāya-unto the person; mahīyase-unto one who is so glorified; yaḥ-who; brahma-brahminical culture; kṣatram-administrative duty; āviśya-entering; bibharti-maintaining; idam-this; sva-tejasā-by his own prowess.

Dear lord, you are situated in your pure existential position of goodness; therefore you are the perfect representative of the Supreme Lord. You are glorified by your own prowess, and thus you are maintaining the entire world by introducing brahminical culture and protecting everyone in your line of duty as a kṣatriya.

Without the spread of brahminical culture and without proper protection from the government, no social standard can be maintained properly. This is admitted in this verse by the citizens of Mahārāja Pṛthu, who could maintain the wonderful situation of his government due to his position in pure goodness. The word vivṛddha-sattvāya is significant. In the material world there are three qualities-namely goodness, passion and ignorance. One has to be raised from the platform of ignorance to the platform of goodness by devotional service. There is no other means for elevating one from the lowest stage of life to the highest stage but the execution of devotional service; as advised in the previous chapters of Śrīmad-Bhāgavatam, one can raise himself from the lowest position to the highest simply by associating with devotees and hearing Śrīmad-Bhāgavatam regularly from their mouths.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām

"When one engages in devotional service in the first stages of hearing and chanting, the Lord, who is in everyone's heart, helps the devotee in cleansing his heart." (Bhāg. 1.2.17) In the gradual cleansing process, one is relieved of the influence of passion and ignorance and is situated on the platform of goodness. The result of association with the qualities of passion and ignorance is that one becomes lusty and greedy. But when one is elevated to the platform of goodness, he is satisfied in any condition of life and is without lust and greed. This mentality indicates one's situation on the platform of goodness. One has to transcend this goodness and raise himself to the pure goodness called vivṛddha-sattva, or the advanced stage of goodness. In the advanced stage of goodness one can become Kṛṣṇa conscious. Therefore Mahārāja Pṛthu is addressed here as vivṛddha-sattva, or one who is situated in the transcendental position. But Mahārāja Pṛthu, although situated in the transcendental position of a pure devotee, came down to the position of brāhmaṇa and kṣatriya for the benefit of human society and thus gave protection to the entire world by his personal prowess. Although he was a king, a kṣatriya, because he was a Vaiṣṇava he was also a brāhmaṇa. As a brāhmaṇa he could give proper instruction to the citizens, and as a kṣatriya he could rightly give protection to all of them. Thus the citizens of Mahārāja Pṛthu were protected in all respects by the perfect king.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Instructions by Mahārāja Pṛthu."

Chapter Twenty-two

Pṛthu Mahārāja's Meeting with the Four Kumāras

TEXT 1

maitreya uvāca

janeṣu pragṛṇatsv evaṁ

pṛthuṁ pṛthula-vikramam

tatropajagmur munayaś

catvāraḥ sūrya-varcasaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; janeṣu-the citizens; pragṛṇatsu-while praying for; evam-thus; pṛthum-unto Mahārāja Pṛthu; pṛthula-highly; vikramam-powerful; tatra-there; upajagmuḥ-arrived; munayaḥ-the Kumāras; catvāraḥ-four; sūrya-as the sun; varcasaḥ-bright.

The great sage Maitreya said: While the citizens were thus praying to the most powerful King Pṛthu, the four Kumāras, who were as bright as the sun, arrived on the spot.

TEXT 2

tāṁs tu siddheśvarān rājā

vyomno 'vatarato 'rciṣā

lokān apāpān kurvāṇān

sānugo 'caṣṭa lakṣitān

SYNONYMS

tān-them; tu-but; siddha-īśvarān-masters of all mystic power; rājā-the King; vyomnaḥ-from the sky; avatarataḥ-while descending; arciṣā-by their glaring effulgence; lokān-all the planets; apāpān-sinless; kurvāṇān-doing so; sa-anugaḥ-with his associates; acaṣṭa-recognized; lakṣitān-by seeing them.

Seeing the glowing effulgence of the four Kumāras, the masters of all mystic Power, the King and his associates could recognize them as they descended from the sky.

The four Kumāras are described herein as siddheśvarān, which means "masters of all mystic power." One who has attained perfection in yoga practice immediately becomes master of the eight mystic perfections-to become smaller than the smallest, to become lighter than the lightest, to become bigger than the biggest, to achieve anything one desires, to control everything, etc. These four Kumāras, as siddheśvaras, had achieved all the yogic perfectional achievements, and as such they could travel in outer space without machines. While they were coming to Mahārāja Pṛthu from other planets, they did not come by airplane, but personally. In other words, these four Kumāras were also spacemen who could travel in space without machines. The residents of the planet known as Siddhaloka can travel in outer space from one planet to another without vehicles. However, the special power of the Kumāras mentioned herewith is that whatever place they went to would immediately become sinless. During the reign of Mahārāja Pṛthu, everything on the surface of this globe was sinless, and therefore the Kumāras decided to see the King. Ordinarily they do not go to any planet which is sinful.

TEXT 3

tad-darśanodgatān prāṇān

pratyāditsur ivotthitaḥ

sa-sadasyānugo vainya

indriyeśo guṇān iva

SYNONYMS

tat-him; darśana-seeing; udgatān-being greatly desired; prāṇān-life; pratyāditsuḥ-peacefully going; iva-like; utthitaḥ-got up; sa-with; sadasya-associates or followers; anugaḥ-officers; vainyaḥ-King Pṛthu; indriya-īśaḥ-a living entity; guṇān iva-as influenced by the modes of material nature.

Seeing the four Kumāras, Pṛthu Mahārāja was greatly anxious to receive them. Therefore the King, with all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are immediately attracted by the modes of material nature.

In Bhagavad-gītā (3.27) it is said:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

Every conditioned soul is influenced by a particular mixture of the modes of material nature. As such, the conditioned soul is attracted to certain types of activity which he is forced to perform because he is completely under the influence of material nature. Here Pṛthu Mahārāja is compared to such a conditioned soul, not because he was a conditioned soul but because he was so anxious to receive the Kumāras that it was as if without them he would have lost his life. The conditioned soul is attracted by the objects of sense gratification. His eyes are attracted to see beautiful things, his ears are attracted to hear nice music, his nose is attracted to enjoy the aroma of a nice flower, and his tongue is attracted to taste nice food. Similarly, all his other senses-his hands, his legs, his belly, his genitals, his mind, etc.-are so susceptible to the attraction of the objects of enjoyment that he cannot restrain himself. Pṛthu Mahārāja, in the same way, could not restrain himself from receiving the four Kumāras, who were bright by dint of their spiritual progress, and thus not only he himself but also his officers and associates all received the four Kumāras. It is said, "Birds of a feather flock together." In this world, everyone is attracted by a person of the same category. A drunkard is attracted to persons who are also drunkards. Similarly, a saintly person is attracted by other saintly persons. Pṛthu Mahārāja was in the topmost position of spiritual advancement, and as such, he was attracted by the Kumāras, who were of the same category. It is said, therefore, that a man is known by his company.

TEXT 4

gauravād yantritaḥ sabhyaḥ

praśrayānata-kandharaḥ

vidhivat pūjayāṁ cakre

gṛhītādhyarhaṇāsanān

SYNONYMS

gauravāt-glories; yantritaḥ-completely; sabhyaḥ-most civilized; praśraya-by humbleness; ānata-kandharaḥ-bowing down his shoulder; vidhi-vat-according to the instructions of the śāstra; pūjayām-by worshiping; cakre-performed; gṛhīta-accepting; adhi-including; arhaṇa-paraphernalia for reception; āsanān-sitting places.

When the great sages accepted their reception, according to the instructions of the śāstras, and finally took their seats offered by the King, the King, influenced by the glories of the sages, immediately bowed down. Thus he worshiped the four Kumāras.

The four Kumāras are paramparā spiritual masters of the Vaiṣṇava sampradāya. Out of the four sampradāyas, namely Brahma-sampradāya, Śrī-sampradāya, Kumāra-sampradāya and Rudra-sampradāya, the disciplic succession of spiritual master to disciple known as the Kumāra-sampradāya is coming down from the four Kumāras. So Pṛthu Mahārāja was very respectful to the sampradāya-ācāryas. As it is said by Śrīla Viśvanātha Cakravartī Ṭhākura, sākṣād-dharitvena samasta-śāstraiḥ: a spiritual master, or the paramparā-ācārya, should be respected exactly like the Supreme Personality of Godhead. The word vidhivat is significant in this verse. This means that Pṛthu Mahārāja also strictly followed the injunctions of the śāstra in receiving a spiritual master, or ācārya, of the transcendental disciplic succession. Whenever an ācārya is seen, one should immediately bow down before him. Pṛthu Mahārāja did this properly; therefore the words used here are praśrayānata-kandharaḥ. Out of humility, he bowed down before the Kumāras.

TEXT 5

tat-pāda-śauca-salilair

mārjitālaka-bandhanaḥ

tatra śīlavatāṁ vṛttam

ācaran mānayann iva

SYNONYMS

tat-pāda-their lotus feet; śauca-washed; salilaiḥ-water; mārjita-sprinkled; alaka-hair; bandhanaḥ-bunch; tatra-there; śīlavatām-of the respectable gentlemen; vṛttam-behavior; ācaran-behaving; mānayan-practicing; iva-like.

After this, the King took the water which had washed the lotus feet of the Kumāras and sprinkled it over his hair. By such respectful actions, the King, as an exemplary personality, showed how to receive a spiritually advanced personality.

Śrī Caitanya Mahāprabhu has said, āpani ācari prabhu jīvere śikhāya. It is very well known that whatever Śrī Caitanya Mahāprabhu taught in His life as ācārya, He Himself practiced. When He was preaching as a devotee, although He was detected by several great personalities to be the incarnation of Kṛṣṇa, He never agreed to be addressed as an incarnation. Even though one may be an incarnation of Kṛṣṇa, or especially empowered by Him, he should not advertise that he is an incarnation. People will automatically accept the real truth in due course of time. Pṛthu Mahārāja was the ideal Vaiṣṇava king; therefore he taught others by his personal behavior how to receive and respect saintly persons like the Kumāras. When a saintly person comes to one's home, it is the Vedic custom first to wash his feet with water and then sprinkle this water over the heads of oneself and one's family. Pṛthu Mahārāja did this, for he was an exemplary teacher of the people in general.

TEXT 6

hāṭakāsana āsīnān

sva-dhiṣṇyeṣv iva pāvakān

śraddhā-saṁyama-saṁyuktaḥ

prītaḥ prāha bhavāgrajān

SYNONYMS

hāṭaka-āsane-on the throne made of gold; āsīnān-when they were seated; sva-dhiṣṇyeṣu-on the altar; iva-like; pāvakān-fire; śraddhā-respect; saṁyama-restraint; saṁyuktaḥ-being decorated with; prītaḥ-pleased; prāha-said; bhava-Lord Śiva; agra-jān-the elder brothers.

The four great sages were elder to Lord Śiva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Mahārāja Pṛthu, out of his great gentleness and respect for them, began to speak with great restraint as follows.

The Kumāras are described herein as the elder brothers of Lord Śiva. When the Kumāras were born out of the body of Lord Brahmā, they were requested to get married and increase the population. In the beginning of the creation there was a great need of population; therefore Lord Brahmā was creating one son after another and ordering them to increase. However, when the Kumāras were requested to do so, they declined. They wanted to remain brahmacārī throughout life and be engaged fully in the devotional service of the Lord. The Kumāras are called naiṣṭhika-brahmacārī, meaning they are never to marry. Because of their refusal to marry, Lord Brahmā became so angry that his eyes became reddish. From between his eyes, Lord Śiva, or Rudra, appeared. The mode of anger is consequently known as rudra. Lord Śiva also has a sampradāya party, known as the Rudra-sampradāya, and they are also known as Vaiṣṇavas.

TEXT 7

pṛthur uvāca

aho ācaritaṁ kiṁ me

maṅgalaṁ maṅgalāyanāḥ

yasya vo darśanaṁ hy āsīd

durdarśānāṁ ca yogibhiḥ

SYNONYMS

pṛthuḥ uvāca-King Pṛthu spoke; aho-O Lord; ācaritam-practice; kim-what; me-by me; maṅgalam-good fortune; maṅgala-āyanāḥ-O personified good fortune; yasya-by which; vaḥ-your; darśanam-audience; hi-certainly; āsīt-became possible; durdarśānām-visible with great difficulty; ca-also; yogibhiḥ-by great mystic yogīs.

King Pṛthu spoke: My dear great sages, auspiciousness personified, it is very difficult for even the mystic yogīs to see you. Indeed, you are very rarely seen. I do not know what kind of pious activity I performed for you to grace me by appearing before me without difficulty.

When something uncommon happens in one's progressive spiritual life, it should be understood to be incurred by ajñāta-sukṛti, or pious activities beyond one's knowledge. To see personally the Supreme Personality of Godhead or His pure devotee is not an ordinary incident. When such things happen, they should be understood to be caused by previous pious activity, as confirmed in Bhagavad-gītā (7.28): yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. One who is completely freed from all the resultant actions of sinful activities and who is absorbed only in pious activities can engage in devotional service. Although Mahārāja Pṛthu's life was full of pious activities, he was wondering how his audience with the Kumāras happened. He could not imagine what kind of pious activities he had performed. This is a sign of humility on the part of King Pṛthu, whose life was so full of pious activities that even Lord Viṣṇu came to see him and predicted that the Kumāras would also come.

TEXT 8

kiṁ tasya durlabhataram

iha loke paratra ca

yasya viprāḥ prasīdanti

śivo viṣṇuś ca sānugaḥ

SYNONYMS

kim-what; tasya-his; durlabha-taram-very rare to achieve; iha-in this world; loke-world; paratra-after death; ca-or; yasya-one whose; viprāḥ-the brāhmaṇas and Vaiṣṇavas; prasīdanti-become pleased; śivaḥ-all-auspicious; viṣṇuḥ-Lord Viṣṇu; ca-as well as; sa-anugaḥ-going along with.

Any person upon whom the brāhmaṇas and Vaiṣṇavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Śiva and Lord Viṣṇu, who accompany the brāhmaṇas and Vaiṣṇavas.

The brāhmaṇas and Vaiṣṇavas are the bearers of Lord Viṣṇu, the all-auspicious. As confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The devotees, out of their extreme love for Govinda, the Supreme Personality of Godhead, always carry the Lord within their hearts. The Lord is already in the heart of everyone, but the Vaiṣṇavas and the brāhmaṇas actually perceive and see Him always in ecstasy. Therefore brāhmaṇas and Vaiṣṇavas are carriers of Viṣṇu. Wherever they go, Lord Viṣṇu, Lord Śiva or the devotees of Lord Viṣṇu are all carried. The four Kumāras are brāhmaṇas, and they visited the place of Mahārāja Pṛthu. Naturally Lord Viṣṇu and His devotees were also present. Under the circumstances, the conclusion is that when the brāhmaṇas and Vaiṣṇavas are pleased with a person, Lord Viṣṇu is also pleased. This is confirmed by Śrīla Viśvanātha Cakravartī Ṭhākura in his eight stanzas on the spiritual master: yasya prasādād bhagavat-prasādaḥ . By pleasing the spiritual master, who is both brāhmaṇa and Vaiṣṇava, one pleases the Supreme Personality of Godhead. If the Supreme Personality of Godhead is pleased, then one has nothing more to achieve either in this world or after death.

TEXT 9

naiva lakṣayate loko

lokān paryaṭato 'pi yān

yathā sarva-dṛśaṁ sarva

ātmānaṁ ye 'sya hetavaḥ

SYNONYMS

na-not; eva-thus; lakṣayate-can see; lokaḥ-people; lokān-all planets; paryaṭataḥ-traveling; api-although; yān-whom; yathā-as much as; sarva-dṛśam-the Supersoul; sarve-in all; ātmānam-within everyone; ye-those; asya-of the cosmic manifestation; hetavaḥ-causes.

Pṛthu Mahārāja continued: Although you are traveling in all planetary systems, people cannot know you, just as they cannot know the Supersoul, although He is within everyone's heart as the witness of everything. Even Lord Brahmā and Lord Śiva cannot understand the Supersoul.

In the beginning of the Śrīmad-Bhāgavatam it is said: muhyanti yat sūrayaḥ. Great demigods like Lord Brahmā, Lord Śiva, Indra and Candra are sometimes bewildered trying to understand the Supreme Personality of Godhead. It so happened that when Kṛṣṇa was present on this planet, Lord Brahmā and King Indra also mistook Him. And what to speak of great yogīs or jñānīs who conclude that the Absolute Truth, the Personality of Godhead, is impersonal? In the same way, great personalities and Vaiṣṇavas like the four Kumāras are also invisible to ordinary persons, although they are traveling all over the universe in different planetary systems. When Sanātana Gosvāmī went to see Lord Śrī Caitanya Mahāprabhu, he could not be recognized by Candraśekhara Ācārya. The conclusion is that the Supreme Personality of Godhead is situated in everyone's heart, and His pure devotees, the Vaiṣṇavas, are also traveling all over the world, but those who are under the modes of material nature cannot understand the form of the Supreme Personality of Godhead, the source of this cosmic manifestation, or the Vaiṣṇavas. It is said, therefore, that one cannot see the Supreme Personality of Godhead or a Vaiṣṇava with these material eyes. One has to purify his senses and engage in the service of the Lord. Then gradually one can realize who is the Supreme Personality of Godhead and who is a Vaiṣṇava.

TEXT 10

adhanā api te dhanyāḥ

sādhavo gṛha-medhinaḥ

yad-gṛhā hy arha-varyāmbu-

tṛṇa-bhūmīśvarāvarāḥ

SYNONYMS

adhanāḥ-not very rich; api-although; te-they; dhanyāḥ-glorious; sādhavaḥ-saintly persons; gṛha-medhinaḥ-persons who are attached to family life; yat-gṛhāḥ-whose house; hi-certainly; arha-varya-the most worshipable; ambu-water; tṛṇa-grass; bhūmi-land; īśvara-the master; avarāḥ-the servants.

A person who is not very rich and is attached to family life becomes highly glorified when saintly persons are present in his home. The master and servants who are engaged in offering the exalted visitors water, a sitting place and paraphernalia for reception are glorified, and the home itself is also glorified.

Materially if a man is not very rich, he is not glorious, and spiritually if a man is too attached to family life, he is also not glorious. But saintly persons are quite ready to visit the house of a poor man or a man who is attached to material family life. When this happens, the owner of the house and his servants are glorified because they offer water for washing the feet of a saintly person, sitting places and other things to receive him. The conclusion is that if a saintly person goes to the house of even an unimportant man, such a person becomes glorious by his blessings. It is therefore the Vedic system that a householder invite a saintly person in his home to receive his blessings. This system is still current in India, and therefore saintly persons, wherever they go, are hosted by the householders, who in turn get an opportunity to receive transcendental knowledge. It is the duty of a sannyāsī, therefore, to travel everywhere just to favor the householders, who are generally ignorant of the values of spiritual life.

It may be argued that all householders are not very rich and that one cannot receive great saintly persons or preachers because they are always accompanied by their disciples. If a householder is to receive a saintly person, he has to receive his entourage also. It is said in the śāstras that Durvāsā Muni was always accompanied by sixty thousand disciples and that if there was a little discrepancy in their reception, he would be very angry and would sometimes curse the host. The fact is that every householder, regardless of his position or economic condition, can at least receive saintly guests with great devotion and offer them drinking water, for drinking water is available always. In India the custom is that even an ordinary person is offered a glass of water if he suddenly visits and one cannot offer him foodstuff. If there is no water, then one can offer a sitting place, even if it is on straw mats. And if one has no straw mat, he can immediately cleanse the ground and ask the guest to sit there. Supposing that a householder cannot even do that, then with folded hands he can simply receive the guest, saying, "Welcome." And if he cannot do that, then he should feel very sorry for his poor condition and shed tears and simply offer obeisances with his whole family, wife and children. In this way he can satisfy any guest, even if the guest is a saintly person or a king.

TEXT 11

vyālālaya-drumā vai teṣv

ariktākhila-sampadaḥ

yad-gṛhās tīrtha-pādīya-

pādatīrtha-vivarjitāḥ

SYNONYMS

vyāla-venomous serpents; ālaya-home; drumāḥ-tree; vai-certainly; teṣu-in those houses; arikta-abundantly; akhila-all; sampadaḥ-opulences; yat-that; gṛhāḥ-houses; tīrtha-pādīya-in relation with the feet of great saintly persons; pāda-tīrtha-the water which washed their feet; vivarjitāḥ-without.

On the contrary, even though full of all opulence and material prosperity, any householder's house where the devotees of the Lord are never allowed to come in, and where there is no water for washing their feet, is to be considered a tree in which all venomous serpents live.

In this verse the word tīrtha-pādīya indicates devotees of Lord Viṣṇu, or Vaiṣṇavas. As far as brāhmaṇas are concerned, in the previous verse the mode of reception has been already described. Now, in this verse, special stress is being given to the Vaiṣṇavas. Generally the sannyāsīs, or those in the renounced order of life, take trouble to enlighten the householders. There are ekadaṇḍī sannyāsīs and tridaṇḍī sannyāsīs. The ekadaṇḍī sannyāsīs are generally followers of Śaṅkarācārya and are known as Māyāvādī sannyāsīs, whereas the tridaṇḍī sannyāsīs are followers of Vaiṣṇava ācāryas-Rāmānujācārya, Madhvācārya and so on-and they take trouble to enlighten the householders. Ekadaṇḍī sannyāsīs can be situated on the platform of pure Brahman because they are aware that the spirit soul is different from the body, but they are mainly impersonalists. The Vaiṣṇavas know that the Absolute Truth is the Supreme Person and that the Brahman effulgence is based on the Supreme Personality of Godhead, as confirmed in the Bhagavad-gītā (14.27): brahmaṇo hi pratiṣṭhāham. The conclusion is that tīrtha-pādīya refers to Vaiṣṇavas. In the Bhāgavatam (1.13.10) there is also another reference: tīrthī-kurvanti tīrthāni. Wherever he goes, a Vaiṣṇava immediately makes that place a tīrtha, a place of pilgrimage. The Vaiṣṇava sannyāsīs travel all over the world to make every place a place of pilgrimage by the touch of their lotus feet. It is mentioned here that any house which does not receive a Vaiṣṇava in the manner already explained in the previous verse is to be considered the residential quarters of venomous serpents. It is said that around the sandalwood tree, which is a very valuable tree, there is a venomous serpent. Sandalwood is very cold, and venomous serpents, because of their poisonous teeth, are always very warm, and they take shelter of the sandalwood trees to become cooler. Similarly, there are many rich men who keep watchdogs or doormen and put up signs that say, "Do not enter," "Trespassers not allowed," "Beware of the dog," etc. Sometimes in Western countries a trespasser is shot, and there is no crime in such shooting. This is the position of demoniac householders, and such houses are considered to be the residential quarters of venomous snakes. The members of such families are no better than snakes because snakes are very much envious, and when that envy is directed to the saintly persons, their position becomes more dangerous. It is said by Cāṇakya Paṇḍita that there are two envious living entities-the snake and the envious man. The envious man is more dangerous than a snake because a snake can be subdued by charming mantras or by some herbs, but an envious person cannot be pacified by any means.

TEXT 12

svāgataṁ vo dvija-śreṣṭhā

yad-vratāni mumukṣavaḥ

caranti śraddhayā dhīrā

bālā eva bṛhanti ca

SYNONYMS

su-āgatam-welcome; vaḥ-unto you; dvija-śreṣṭhāḥ-the best of the brāhmaṇas; yat-whose; vratāni-vows; mumukṣavaḥ-of persons desiring liberation; caranti-behave; śraddhayā-with great faith; dhīrāḥ-controlled; bālāḥ-boys; eva-like; bṛhanti-observe; ca-also.

Mahārāja Pṛthu offered his welcome to the four Kumāras, addressing them as the best of the brāhmaṇas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children.

The specific importance of the Kumāras is that they were brahmacārīs, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one's senses sometimes become disturbed and celibacy becomes difficult. The Kumāras therefore purposefully remained children because in a child's life the senses are never disturbed by sex. This is the significance of the life of the Kumāras, and as such Mahārāja Pṛthu addressed them as the best of the brāhmaṇas. Not only were the Kumāras born of the best brāhmaṇa (Lord Brahmā), but they are addressed herein as dvija-śreṣṭhāḥ ("the best of the brāhmaṇas") on account of their being Vaiṣṇavas also. As we have already explained, they have their sampradāya (disciplic succession), and even to date the sampradāya is being maintained and is known as the Nimbārka-sampradāya. Out of the four sampradāyas of the Vaiṣṇava ācāryas, the Nimbārka-sampradāya is one. Mahārāja Pṛthu specifically appreciated the position of the Kumāras because they maintained the brahmacarya vow from the very beginning of their birth. Mahārāja Pṛthu, however, expressed his great appreciation of Vaiṣṇavism by addressing the Kumāras as vaiṣṇava-śreṣṭhāḥ. In other words, everyone should offer respect to a Vaiṣṇava without considering his source of birth. Vaiṣṇave jāti-buddhiḥ. No one should consider a Vaiṣṇava in terms of birth. The Vaiṣṇava is always the best of the brāhmaṇas, and as such one should offer all respects to a Vaiṣṇava, not only as a brāhmaṇa but as the best of the brāhmaṇas.

TEXT 13

kaccin naḥ kuśalaṁ nāthā

indriyārthārtha-vedinām

vyasanāvāpa etasmin

patitānāṁ sva-karmabhiḥ

SYNONYMS

kaccit-whether; naḥ-our; kuśalam-good fortune; nāthāḥ-O masters; indriya-artha-sense gratification as the ultimate goal of life; artha-vedinām-persons who understand only sense gratification; vyasana-illness; āvāpe-got; etasmin-in this material existence; patitānām-those who are fallen; sva-karmabhiḥ-by their own ability.

Pṛthu Mahārāja inquired from the sages about persons entangled in this dangerous material existence because of their previous actions; could such persons, whose only aim is sense gratification, be blessed with any good fortune?

Mahārāja Pṛthu did not ask the Kumāras about their good fortune, for the Kumāras are always auspicious by dint of their life in celibacy. Since they are always engaged on the path of liberation, there was no question of ill fortune. In other words, brāhmaṇas and Vaiṣṇavas who are strictly following the path of spiritual advancement are always fortunate. The question was asked by Pṛthu Mahārāja for his own sake, since he was in the position of a gṛhastha and in charge of the royal authority. Kings are not only gṛhasthas, who are generally absorbed in sense gratification, but are sometimes employed to kill animals in hunting because they have to practice the killing art, otherwise it is very difficult for them to fight their enemies. Such things are not auspicious. Four kinds of sinful activities-associating with woman for illicit sex, eating meat, intoxication and gambling-are allowed for the kṣatriyas. For political reasons, sometimes they have to take to these sinful activities. Kṣatriyas do not refrain from gambling. One vivid example is the Pāṇḍavas. When the Pāṇḍavas were challenged by the opposite party, Duryodhana, to gamble and risk their kingdom, they could not refrain, and by that gambling they lost their kingdom, and their wife was insulted. Similarly, the kṣatriyas cannot refrain from fighting if challenged by the opposite party. Therefore Pṛthu Mahārāja, taking consideration of all these facts, inquired whether there is any auspicious path. Gṛhastha life is inauspicious because gṛhastha means consciousness for sense gratification, and as soon as there is sense gratification, one's position is always full of dangers. This material world is said to be padaṁ padaṁ yad vipadāṁ na teṣām, dangerous in every step (Bhāg. 10.14.58). Everyone in this material world is struggling hard for sense gratification. Clearing all these points, Mahārāja Pṛthu inquired from the four Kumāras about the fallen conditioned souls who are rotting in this material world due to their past bad or inauspicious activities. Is there any possibility for their auspicious spiritual life? In this verse, the word indriyārthārtha-vedinām is very significant. It indicates persons whose only aim is to satisfy the senses. They are also described as patitānām, or fallen. Only one who stops all activities for sense gratification is considered to be elevated. Another significant word is sva-karmabhiḥ. One becomes fallen by dint of his own past bad activities. Everyone is responsible for his fallen condition because of his own activities. When activities are changed to devotional service, one's auspicious life begins.

TEXT 14

bhavatsu kuśala-praśna

ātmārāmeṣu neṣyate

kuśalākuśalā yatra

na santi mati-vṛttayaḥ

SYNONYMS

bhavatsu-unto you; kuśala-good fortune; praśnaḥ-question; ātma-ārāmeṣu-one who is always engaged in spiritual bliss; na iṣyate-there is no need of; kuśala-good fortune; akuśalāḥ-inauspiciousness; yatra-where; na-never; santi-exists; mati-vṛttayaḥ-mental concoction.

Pṛthu Mahārāja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you.

In the Caitanya-caritāmṛta (Antya 4.176) it is said:

'dvaite' bhadrābhadra-jñāna, saba--'manodharma'
'ei bhāla, ei manda,'--ei saba 'bhrama'

In this material world the auspicious and inauspicious are simply mental concoctions because such things exist only due to association with the material world. This is called illusion, or ātma-māyā. We think ourselves created by material nature exactly as we think ourselves experiencing so many things in a dream. The spirit soul, however, is always transcendental. There is no question of becoming materially covered. This covering is simply something like a hallucination or a dream. In Bhagavad-gītā (2.62) it is also said, saṅgāt sañjāyate kāmaḥ. Simply by association we create artificial material necessities. Dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate. When we forget our real constitutional position and wish to enjoy the material resources, our material desires manifest, and we associate with varieties of material enjoyment. As soon as the concoctions of material enjoyment are there, because of our association we create a sort of lust or eagerness to enjoy them, and when that false enjoyment does not actually make us happy, we create another illusion, known as anger, and by the manifestation of anger, the illusion becomes stronger. When we are illusioned in this way, forgetfulness of our relationship with Kṛṣṇa follows, and by thus losing Kṛṣṇa consciousness, our real intelligence is defeated. In this way we become entangled in this material world. In Bhagavad-gītā (2.63) it is said:

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

By material association we lose our spiritual consciousness; consequently there is the question of the auspicious and inauspicious. But those who are ātmārāma, or self-realized, have transcended such questions. The ātmārāmas, or self-realized persons, gradually making further progress in spiritual bliss, come to the platform of association with the Supreme Personality of Godhead. That is the perfection of life. In the beginning, the Kumāras were self-realized impersonalists, but gradually they became attracted to the personal pastimes of the Supreme Lord. The conclusion is that for those who are always engaged in the devotional service of the Personality of Godhead, the duality of the auspicious and inauspicious does not arise. Pṛthu Mahārāja is therefore asking about auspiciousness not for the sake of the Kumāras but for his own sake.

TEXT 15

tad ahaṁ kṛta-viśrambhaḥ

suhṛdo vas tapasvinām

sampṛcche bhava etasmin

kṣemaḥ kenāñjasā bhavet

SYNONYMS

tat-therefore; aham-I; kṛta-viśrambhaḥ-being completely assured; su-hṛdaḥ-friend; vaḥ-our; tapasvinām-suffering material pangs; sampṛcche-wish to inquire; bhave-in this material world; etasmin-this; kṣemaḥ-ultimate reality; kena-by which means; añjasā-without delay; bhavet-can be achieved.

I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life.

When saintly persons go from door to door to see those who are too much materially engaged, it is to be understood that they do not go to ask anything for their personal benefit. It is a fact that saintly persons go to materialists just to give real information of the auspicious. Mahārāja Pṛthu was assured of this fact; therefore instead of wasting time by asking the Kumāras about their welfare, he preferred to inquire from them whether he could soon be relieved from the dangerous position of materialistic existence. This was not, however, a question personally for Pṛthu Mahārāja. It was raised to teach the common man that whenever one meets a great saintly person, one should immediately surrender unto him and inquire about relief from the material pains of existence. Therefore Śrīla Narottama dāsa Ṭhākura says, saṁsāra-viṣānale, divāniśi hiyā jvale, juḍāite nā kainu upāya: "we are always suffering from material pangs, and our hearts are burning, but we cannot find any way out of it." The materialistic person can also be called a tapasvī, which means someone who is always suffering from material pains. One can get rid of all these material pains only when he takes shelter of the chanting of the Hare Kṛṣṇa mantra. This is also explained by Narottama dāsa Ṭhākura: golokera prema-dhana, harināma-saṅkīrtana, rati nā janmila kene tāya. Narottama dāsa Ṭhākura regretted that he did not pursue his attraction for the transcendental vibration of the Hare Kṛṣṇa mantra. The conclusion is that all persons in this material world are suffering from material pains, and if one wants to get rid of them, he must associate with saintly persons, pure devotees of the Lord, and chant the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That is the only auspicious way for materialistic persons.

TEXT 16

vyaktam ātmavatām ātmā

bhagavān ātma-bhāvanaḥ

svānām anugrahāyemāṁ

siddha-rūpī caraty ajaḥ

SYNONYMS

vyaktam-clear; ātma-vatām-of the transcendentalists; ātmā-the goal of life; bhagavān-the Supreme Personality of Godhead; ātma-bhāvanaḥ-always wishing to elevate the living entities; svānām-whose own devotees; anugrahāya-just to show mercy; imām-this way; siddha-rūpī-perfectly self-realized; carati-travels; ajaḥ-Nārāyaṇa.

The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit, the Lord travels all over the world in the form of self-realized persons like you.

There are different kinds of transcendentalists, namely the jñānīs, or impersonalists, the mystic yogīs and, of course, all the devotees of the Supreme Personality of Godhead. The Kumāras, however, were both yogīs and jñānīs and finally bhaktas later on. In the beginning they were impersonalists, but later they developed devotional activities; therefore they are the best of the transcendentalists. The devotees are representatives of the Supreme Personality of Godhead, and to elevate the conditioned souls to their original consciousness, they travel all over the universes to enlighten the conditioned souls about Kṛṣṇa consciousness. The best devotees are ātmavat, or those who have fully realized the Supreme Soul. The Supreme Personality of Godhead, as Paramātmā, is sitting within everyone's heart, trying to elevate everyone to the platform of Kṛṣṇa consciousness. Therefore He is called ātma-bhāvana. The Supreme Personality of Godhead is always trying to give the individual soul the intelligence to understand about Himself. He is always with the individual as a friend sitting by the side of a friend, and He gives facilities to all living entities according to their desires.

The word ātmavatām is significant in this verse. There are three different kinds of devotees, namely kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī: the neophyte, the preacher and the mahā-bhāgavata, or the highly advanced devotee. The highly advanced devotee is one who knows the conclusion of the Vedas in full knowledge; thus he becomes a devotee. Indeed, not only is he convinced himself, but he can convince others on the strength of Vedic evidence. The advanced devotee can also see all other living entities as part and parcel of the Supreme Lord, without discrimination. The madhyama-adhikārī (preacher) is also well versed in the śāstras and can convince others also, but he discriminates between the favorable and the unfavorable. In other words, the madhyama-adhikārī does not care for the demoniac living entities, and the neophyte kaniṣṭha-adhikārī does not know much about śāstra but has full faith in the Supreme Personality of Godhead. The Kumāras, however, were mahā-bhāgavatas because after scrutinizingly studying the Absolute Truth, they became devotees. In other words, they were in full knowledge of the Vedic conclusion. In the Bhagavad-gītā it is confirmed by the Lord that there are many devotees, but a devotee who is fully conversant in the Vedic conclusion is very dear to Him. Everyone is trying to elevate himself to the highest position according to his mentality. The karmīs, who have a bodily concept of life, try to enjoy sense gratification to the utmost. The jñānīs' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead. Therefore the devotees are actually the representatives of the Supreme Lord, and as such they travel all over the world directly as Nārāyaṇa because they carry Nārāyaṇa within their hearts and preach His glories. The representative of Nārāyaṇa is as good as Nārāyaṇa, but he is not to conclude, like the Māyāvādīs, that he has become Nārāyaṇa. Generally, a sannyāsī is addressed as Nārāyaṇa by the Māyāvādīs. Their idea is that simply by taking sannyāsa one becomes equal to Nārāyaṇa or becomes Nārāyaṇa Himself. The Vaiṣṇava conclusion is different, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura:

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kinto prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam

According to the Vaiṣṇava philosophy, a devotee is as good as Nārāyaṇa not by becoming Nārāyaṇa but by becoming the most confidential servant of Nārāyaṇa. Such great personalities act as spiritual masters for the benefit of the people in general, and as such, a spiritual master who is preaching the glories of Nārāyaṇa should be accepted as Nārāyaṇa and be given all respects due Him.

TEXT 17

maitreya uvāca

pṛthos tat sūktam ākarṇya

sāraṁ suṣṭhu mitaṁ madhu

smayamāna iva prītyā

kumāraḥ pratyuvāca ha

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; pṛthoḥ-of King Pṛthu; tat-that; sūktam-Vedic conclusion; ākarṇya-hearing; sāram-very substantial; suṣṭhu-appropriate; mitam-minimized; madhu-sweet to hear; smayamānaḥ-smiling; iva-like; prītyā-out of great satisfaction; kumāraḥ-celibate; pratyuvāca-replied; ha-thus.

The great sage Maitreya continued: Thus Sanat-kumāra, the best of the celibates, after hearing the speech of Pṛthu Mahārāja, which was meaningful, appropriate, full of precise words and very sweet to hear, smiled with full satisfaction and began to speak as follows.

Pṛthu Mahārāja's talks before the Kumāras were very laudable because of so many qualifications. A speech should be composed of selected words, very sweet to hear and appropriate to the situation. Such speech is called meaningful. All these good qualifications are present in Pṛthu Mahārāja's speech because he is a perfect devotee. It is said, yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ: "For one who has unflinching devotional faith in the Supreme Personality of Godhead and is engaged in His service, all good qualities become manifest in his person." (Bhāg. 5.18.12) Thus the Kumāras were very much pleased, and Sanat-kumāra began to speak as follows.

TEXT 18

sanat-kumāra uvāca

sādhu pṛṣṭaṁ mahārāja

sarva-bhūta-hitātmanā

bhavatā viduṣā cāpi

sādhūnāṁ matir īdṛśī

SYNONYMS

sanat-kumāraḥ uvāca-Sanat-kumāra said; sādhu-saintly; pṛṣṭam-question; mahārāja-my dear King; sarva-bhūta-all living entities; hita-ātmanā-by one who desires good for all; bhavatā-by you; viduṣā-well learned; ca-and; api-although; sādhūnām-of the saintly persons; matiḥ-intelligence; īdṛśī-like this.

Sanat-kumāra said: My dear King Pṛthu, I am very nicely questioned by you. Such questions are beneficial for all living entities, especially because they are raised by you, who are always thinking of the good of others. Although you know everything, you ask such questions because that is the behavior of saintly persons. Such intelligence is befitting your position.

Mahārāja Pṛthu was well conversant in transcendental science, yet he presented himself before the Kumāras as one ignorant of it. The idea is that even if a person is very exalted and knows everything, before his superior he should present questions. For instance, although Arjuna knew all the transcendental science, he questioned Kṛṣṇa as if he did not know. Similarly, Pṛthu Mahārāja knew everything, but he presented himself before the Kumāras as if he did not know anything. The idea is that questions by exalted persons put before the Supreme Personality of Godhead or His devotees are meant for the benefit of the general people. Therefore sometimes great personalities put themselves in that position and inquire from a higher authority because they are always thinking of the benefit of others.

TEXT 19

saṅgamaḥ khalu sādhūnām

ubhayeṣāṁ ca sammataḥ

yat-sambhāṣaṇa-sampraśnaḥ

sarveṣāṁ vitanoti śam

SYNONYMS

saṅgamaḥ-association; khalu-certainly; sādhūnām-of devotees; ubhayeṣām-for both; ca-also; sammataḥ-conclusive; yat-which; sambhāṣaṇa-discussion; sampraśnaḥ-question and answer; sarveṣām-of all; vitanoti-expands; śam-real happiness.

When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone's real happiness.

Hearing discussions among the devotees is the only means to receive the powerful message of the Supreme Personality of Godhead. For instance, Bhagavad-gītā has been well known all over the world for a very long time, especially in the Western world, but because the subject matter was not discussed by devotees, there was no effect. Not a single person in the West became Kṛṣṇa conscious before the Kṛṣṇa consciousness movement was founded. But when the same Bhagavad-gītā was presented as it is through the disciplic succession, the effect of spiritual realization was immediately manifested.

Sanat-kumāra, one of the Kumāras, informed Pṛthu Mahārāja that his meeting with the Kumāras benefited not only Mahārāja Pṛthu but the Kumāras as well. When Nārada Muni questioned Lord Brahmā about the Supreme Personality of Godhead, Lord Brahmā thanked Nārada Muni for giving him a chance to speak about the Supreme Lord. Therefore questions put by a saintly person to another saintly person about the Supreme Personality of Godhead or about the ultimate goal of life surcharge everything spiritually. Whoever takes advantage of such discussions is benefited both in this life and in the next.

The word ubhayeṣām can be described in many ways. Generally there are two classes of men, the materialist and the transcendentalist. By hearing discussions between devotees, both the materialist and transcendentalist are benefited. The materialist is benefited by association with devotees because his life then becomes regulated so that his chance of becoming a devotee or making the present life successful for understanding the real position of the living entity is increased. When one takes advantage of this opportunity, he is assured of a human form of life in the next birth, or he may be liberated completely and go back home, back to Godhead. The conclusion is that if one participates in a discussion of devotees, he is both materially and spiritually benefited. The speaker and the audience are both benefited, and the karmīs and jñānīs are benefited. The discussion of spiritual matters amongst devotees is beneficial for everyone, without exception. Consequently the Kumāras admitted that not only was the King benefited by such a meeting, but the Kumāras were as well.

TEXT 20

asty eva rājan bhavato madhudviṣaḥ

pādāravindasya guṇānuvādane

ratir durāpā vidhunoti naiṣṭhikī

kāmaṁ kaṣāyaṁ malam antar-ātmanaḥ

SYNONYMS

asti-there is; eva-certainly; rājan-O King; bhavataḥ-your; madhu-dviṣaḥ-of the Lord; pāda-aravindasya-of the lotus feet; guṇa-anuvādane-in glorifying; ratiḥ-attachment; durāpā-very difficult; vidhunoti-washes; naiṣṭhikī-unflinching; kāmam-lusty; kaṣāyam-the embellishment of lusty desire; malam-dirty; antaḥ-ātmanaḥ-from the core of the heart.

Sanat-kumāra continued: My dear King, you already have an inclination to glorify the lotus feet of the Supreme Personality of Godhead. Such attachment is very difficult to achieve, but when one has attained such unflinching faith in the Lord, it automatically cleanses lusty desires from the core of the heart.

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

(Bhāg. 3.25.25)

By association with devotees, dirty things within the heart of a materialistic man are gradually washed away by the grace of the Supreme Personality of Godhead. As silver becomes shiny by being polished, the heart of a materialistic person is cleansed of lusty desires by the good association of devotees. Actually the living being has no connection with this material enjoyment nor with lusty desires. He is simply imagining or dreaming while asleep. But by the association of pure devotees, he is awakened, and immediately the spirit soul is situated in his own glory by understanding his constitutional position as the eternal servant of the Lord. Pṛthu Mahārāja was already a self-realized soul; therefore he had a natural inclination to glorify the activities of the Supreme Personality of Godhead, and the Kumāras assured him that there was no chance of his falling victim to the illusory energy of the Supreme Lord. In other words, the process of hearing and chanting about the glories of the Lord is the only means to clarify the heart of material contamination. By the process of karma, jñāna and yoga, no one will succeed in driving away contamination from the heart, but once a person takes to the shelter of the lotus feet of the Lord by devotional service, automatically all dirty things in the heart are removed without difficulty.

TEXT 21

śāstreṣv iyān eva suniścito nṛṇāṁ

kṣemasya sadhryag-vimṛśeṣu hetuḥ

asaṅga ātma-vyatirikta ātmani

dṛḍhā ratir brahmaṇi nirguṇe ca yā

SYNONYMS

śāstreṣu-in the scriptures; iyān eva-this is only; su-niścitaḥ-positively concluded; nṛṇām-of human society; kṣemasya-of the ultimate welfare; sadhryak-perfectly; vimṛśeṣu-by full consideration; hetuḥ-cause; asaṅgaḥ-detachment; ātma-vyatirikte-the bodily concept of life; ātmani-unto the Supreme Soul; dṛḍhā-strong; ratiḥ-attachment; brahmaṇi-transcendence; nirguṇe-in the Supreme, who is beyond the material modes; ca-and; yā-which.

It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.

Everyone in human society is engaged for the ultimate benefit of life, but persons who are in the bodily conception cannot achieve the ultimate goal, nor can they understand what it is. The ultimate goal of life is described in Bhagavad-gītā (2.59). paraṁ dṛṣṭvā nivartate. When one finds out the supreme goal of life, he naturally becomes detached from the bodily concept. Here in this verse the indication is that one has to steadfastly increase attachment for the Transcendence (brahmaṇi). As confirmed in the Vedānta-sūtra (1.1.1), athāto brahma jijñāsā: without inquiry about the Supreme, or the Transcendence, one cannot give up attachment for this material world. By the evolutionary process in because in all those species of life, the bodily conception is very prominent. Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. Then he can be situated in the transcendental devotional service-śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. To increase attachment for Brahman means to engage in devotional service. Those who are attached to the impersonal form of Brahman cannot remain attached for very long. Impersonalists, after rejecting this world as mithyā, or false (jagan mithyā), come down again to this jagan mithyā, although they take sannyāsa to increase their attachment for Brahman. Similarly, many yogīs who are attached to the localized aspect of Brahman as Paramātmā-great sages like Viśvāmitra-also fall down as victims of women. Therefore increased attachment for the Supreme Personality of Godhead is advised in all śāstras. That is the only way of detachment from material existence and is explained in Bhagavad-gītā (2.59) as paraṁ dṛṣṭvā nivartate. One can cease material activities when he actually has the taste for devotional service. Śrī Caitanya Mahāprabhu also recommended love of Godhead as the ultimate goal of life (premā pum-artho mahān). Without increasing love of Godhead, one cannot achieve the perfectional stage of the transcendental position.

TEXT 22

sā śraddhayā bhagavad-dharma-caryayā

jijñāsayādhyātmika-yoga-niṣṭhayā

yogeśvaropāsanayā ca nityaṁ

puṇya-śravaḥ-kathayā puṇyayā ca

SYNONYMS

sā-that devotional service; śraddhayā-with faith and conviction; bhagavat-dharma-devotional service; caryayā-by discussion; jijñāsayā-by inquiry; adhyātmika-spiritual; yoga-niṣṭhayā-by conviction in spiritual understanding; yoga-īśvara-the Supreme Personality of Godhead; upāsanayā-by worship of Him; ca-and; nityam-regularly; puṇya-śravaḥ-by hearing which; kathayā-by discussion; puṇyayā-by pious; ca-also.

Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogeśvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.

The word yogeśvara is applicable to both the Supreme Personality of Godhead, Kṛṣṇa, and His devotees also. In Bhagavad-gītā this word occurs in two places. In the Eighteenth Chapter (18.78), Kṛṣṇa is described as the Supreme Personality of Godhead, Hari, who is the master of all mystic power (yatra yogeśvaraḥ kṛṣṇaḥ). Yogeśvara is also described at the end of the Sixth Chapter (6.47): sa me yuktatamo mataḥ. This yuktatama indicates the topmost of all yogīs-the devotees, who can also be called yogeśvara. In this verse, yogeśvara-upāsanā means to render service to a pure devotee. Thus Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without serving a pure devotee, one cannot advance in spiritual life. Prahlāda Mahārāja also has said:

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

(Bhāg. 7.5.32)

One should take shelter of a pure devotee, who has nothing to do with this material world but is simply engaged in devotional service. By serving him only, one can transcend the qualitative material condition. In this verse it is recommended (yogeśvara-upāsanayā) that one serve the lotus feet of the topmost yogī, or the devotee. To serve the topmost devotee means to hear from him about the glories of the Supreme Personality of Godhead. To hear the glories of the Supreme Personality of Godhead from the mouth of a pure devotee is to acquire a pious life. In Bhagavad-gītā (7.28) it is also said that without being pious one cannot engage in devotional service.

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajanti māṁ dṛḍha-vratāḥ

To become fixed in devotional service one has to become completely cleansed from the contamination of the material modes of nature. For work in devotional service the first item is ādau gurv-āśrayam: one should accept a bona fide spiritual master, and from the bona fide spiritual master inquire about one's transcendental occupational duties (sad-dharma-pṛcchā) and follow in the footsteps of great saintly persons, devotees (sādhu-mārga-anugamanam). These are the instructions given in Bhakti-rasāmṛta-sindhu by Rūpa Gosvāmī.

The conclusion is that to increase attachment for the Supreme Personality of Godhead one has to accept a bona fide spiritual master and learn from him the methods of devotional service and hear from him about the transcendental message and glorification of the Supreme Personality of Godhead. In this way one has to increase his conviction about devotional service. Then it will be very easy to increase attachment for the Supreme Personality of Godhead.

TEXT 23

arthendriyārāma-sagoṣṭhy-atṛṣṇayā

tat-sammatānām aparigraheṇa ca

vivikta-rucyā paritoṣa ātmani

vinā harer guṇa-pīyūṣa-pānāt

SYNONYMS

artha-riches; indriya-senses; ārāma-gratification; sa-goṣṭhī-with their companion; atṛṣṇayā-by reluctance; tat-that; sammatānām-since approved by them; aparigraheṇa-by nonacceptance; ca-also; vivikta-rucyā-disgusted taste; paritoṣe-happiness; ātmani-self; vinā-without; hareḥ-of the Supreme Personality of Godhead; guṇa-qualities; pīyūṣa-nectar; pānāt-drinking.

One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment.

In the material world everyone is interested in money and sense gratification. The only objective is to earn as much money as possible and utilize it for satisfaction of the senses. Śrīla Śukadeva Gosvāmī thus described the activities of the materialistic persons:

nidrayā hriyate naktaṁ
vyavāyena ca vā vayaḥ
divā cārthehayā rājan
kuṭumba-bharaṇena vā

(Bhāg. 2.1.3)

This is a typical example of materialistic persons. At night they waste their time by sleeping more than six hours or by wasting time in sex indulgence. This is their occupation at night, and in the morning they go to their office or business place just to earn money. As soon as there is some money, they become busy in purchasing things for their children and others. Such persons are never interested in understanding the values of life-what is God, what is the individual soul, what is its relationship with God, etc. Things are degraded to such an extent that those who are supposed to be religious are also at the present moment interested only in sense gratification. The number of materialistic persons in this age of Kali has increased more than in any other age; therefore persons who are interested in going back home, back to Godhead, should not only engage in the service of realized souls but should give up the company of materialistic persons, whose only aim is to earn money and employ it in sense gratification. They should also not accept the objectives of materialistic persons, namely money and sense gratification. Therefore it is stated: bhaktiḥ pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). To advance in devotional service one should be uninterested in the materialistic way of life. That which is the subject matter of satisfaction for the devotees is of no interest to the nondevotees.

Simple negation, or giving up the company of materialistic persons, will not do. We must have engagements. Sometimes it is found that a person interested in spiritual advancement gives up the company of material society and goes to a secluded place as recommended for the yogīs especially, but that will also not help a person in spiritual advancement, for in many instances such yogīs also fall down. As far as jñānīs are concerned, generally they fall down without taking shelter of the lotus feet of the Lord. The impersonalists or the voidists can simply avoid the positive material association; they cannot remain fixed in transcendence without being engaged in devotional service. The beginning of devotional service is to hear about the glories of the Supreme Personality of Godhead. That is recommended in this verse: vinā harer guṇa-pīyūṣa-pānāt. One must drink the nectar of the glories of the Supreme Personality of Godhead, and this means that one must be always engaged in hearing and chanting the glories of the Lord. It is the prime method for advancing in spiritual life. Lord Caitanya Mahāprabhu also recommends this in the Caitanya-caritāmṛta. If one wants to make advancement in spiritual life, by great fortune he may meet a bona fide spiritual master and from him learn about Kṛṣṇa. By serving both the spiritual master and Kṛṣṇa he gets the seed of devotional service (bhakti-latā-bīja), and if he sows the seed within his heart and waters it by hearing and chanting, it grows into a luxuriant bhakti-latā, or bhakti creeper. The creeper is so strong that it penetrates the covering of the universe and reaches the spiritual world and continues to grow on and on until it reaches and takes shelter of the lotus feet of Kṛṣṇa, just as an ordinary creeper also grows on and on until it takes a solid shelter on a roof; then it very steadily grows and produces the required fruit. The real cause of the growing of such fruit, which is here called the nectar of hearing the glories of the Supreme Personality of Godhead, is to water the creeper of devotional service by hearing and chanting. The purport is that one cannot live outside the society of devotees; one must live in the association of devotees, where there is constant chanting and hearing of the glories of the Lord. The Kṛṣṇa consciousness movement is started for this purpose, so that hundreds of ISKCON centers may give people a chance to hear and chant, to accept the spiritual master and to disassociate themselves from persons who are materially interested, for in this way one can make solid advancement in going back home, back to Godhead.

TEXT 24

ahiṁsayā pāramahaṁsya-caryayā

smṛtyā mukundācaritāgrya-sīdhunā

yamair akāmair niyamaiś cāpy anindayā

nirīhayā dvandva-titikṣayā ca

SYNONYMS

ahiṁsayā-by nonviolence; pāramahaṁsya-caryayā-by following in the footsteps of great ācāryas; smṛtyā-by remembering; mukunda-the Supreme Personality of Godhead; ācarita-agrya-simply preaching His activities; sīdhunā-by the nectar; yamaiḥ-by following regulative principles; akāmaiḥ-without material desires; niyamaiḥ-by strictly following the rules and regulations; ca-also; api-certainly; anindayā-without blaspheming; nirīhayā-living simply, plain living; dvandva-duality; titikṣayā-by tolerance; ca-and.

A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great ācāryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them.

The devotees are actually saintly persons, or sādhus. The first qualification of a sādhu, or devotee, is ahiṁsā, or nonviolence. Persons interested in the path of devotional service, or in going back home, back to Godhead, must first practice ahiṁsā, or nonviolence. A sādhu is described as titikṣavaḥ kāruṇikāḥ (Bhāg. 3.25.21). A devotee should be tolerant and should be very much compassionate toward others. For example, if he suffers personal injury, he should tolerate it, but if someone else suffers injury, the devotee need not tolerate it. The whole world is full of violence, and a devotee's first business is to stop this violence, including the unnecessary slaughter of animals. A devotee is the friend not only of human society but of all living entities, for he sees all living entities as sons of the Supreme Personality of Godhead. He does not claim himself to be the only son of God and allow all others to be killed, thinking that they have no soul. This kind of philosophy is never advocated by a pure devotee of the Lord. Suhṛdaḥ sarva-dehinām: a true devotee is the friend of all living entities. Kṛṣṇa claims in Bhagavad-gītā to be the father of all species of living entities; consequently the devotee of Kṛṣṇa is always a friend of all. This is called ahiṁsā. Such nonviolence can be practiced only when we follow in the footsteps of great ācāryas. Therefore, according to our Vaiṣṇava philosophy, we have to follow the great ācāryas of the four sampradāyas, or disciplic successions.

Trying to advance in spiritual life outside the disciplic succession is simply ludicrous. It is said, therefore, ācāryavān puruṣo veda: one who follows the disciplic succession of ācāryas knows things as they are (Chāndogya Upaniṣad 6.14.2). Tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] in order to understand the transcendental science, one must approach the bona fide spiritual master. The word smṛtyā is very important in spiritual life. Smṛtyā means remembering Kṛṣṇa always. Life should be molded in such a way that one cannot remain alone without thinking of Kṛṣṇa. We should live in Kṛṣṇa so that while eating, sleeping, walking and working we remain only in Kṛṣṇa. Our Kṛṣṇa consciousness society recommends that we arrange our living so that we can remember Kṛṣṇa. In our ISKCON society the devotees, while engaged in making Spiritual Sky incense, are also hearing about the glories of Kṛṣṇa or His devotees. The śāstra recommends, smartavyaḥ satataṁ viṣṇuḥ: Lord Viṣṇu should be remembered always, constantly. Vismartavyo na jātucit: Viṣṇu should never be forgotten. That is the spiritual way of life. Smṛtyā. This remembrance of the Lord can be continued if we hear about Him constantly. It is therefore recommended in this verse: mukundācaritāgrya-sīdhunā. Sīdhu means "nectar." To hear about Kṛṣṇa from Śrīmad-Bhāgavatam or Bhagavad-gītā or similar authentic literature is to live in Kṛṣṇa consciousness. Such concentration in Kṛṣṇa consciousness can be achieved by persons who are strictly following the rules and regulative principles. We have recommended in our Kṛṣṇa consciousness movement that a devotee chant sixteen rounds on beads daily and follow the regulative principles. That will help the devotee be fixed in his spiritual advancement in life.

It is also stated in this verse that one can advance by controlling the senses (yamaiḥ). By controlling the senses, one can become a svāmī or gosvāmī. One who is therefore enjoying this supertitle, svāmī or gosvāmī, must be very strict in controlling his senses. Indeed, he must be master of his senses. This is possible when one does not desire any material sense gratification. If, by chance, the senses want to work independently, he must control them. If we simply practice avoiding material sense gratification, controlling the senses is automatically achieved.

Another important point mentioned in this connection is anindayā-we should not criticize others' methods of religion. There are different types of religious systems operating under different qualities of material nature. Those operating in the modes of ignorance and passion cannot be as perfect as that system in the mode of goodness. In Bhagavad-gītā everything has been divided into three qualitative divisions; therefore religious systems are similarly categorized. When people are mostly under the modes of passion and ignorance, their system of religion will be of the same quality. A devotee, instead of criticizing such systems, will encourage the followers to stick to their principles so that gradually they can come to the platform of religion in goodness. Simply by criticizing them, a devotee's mind will be agitated. Thus a devotee should tolerate and learn to stop agitation.

Another feature of the devotee is nirīhayā, simple living. Nirīhā means "gentle," "meek" or "simple." A devotee should not live very gorgeously and imitate a materialistic person. Plain living and high thinking are recommended for a devotee. He should accept only so much as he needs to keep the material body fit for the execution of devotional service. He should not eat or sleep more than is required. Simply eating for living, and not living for eating, and sleeping only six to seven hours a day are principles to be followed by devotees. As long as the body is there it is subjected to the influence of climatic changes, disease and natural disturbances, the threefold miseries of material existence. We cannot avoid them. Sometimes we receive letters from neophyte devotees questioning why they have fallen sick, although pursuing Kṛṣṇa consciousness. They should learn from this verse that they have to become tolerant (dvandva-titikṣayā). This is the world of duality. One should not think that because he has fallen sick he has fallen from Kṛṣṇa consciousness. Kṛṣṇa consciousness can continue without impediment from any material opposition. Lord Śrī Kṛṣṇa therefore advises in Bhagavad-gītā (2.14), tāṁs titikṣasva bhārata: "My dear Arjuna, please try to tolerate all these disturbances. Be fixed in your Kṛṣṇa conscious activities."

TEXT 25

harer muhus tatpara-karṇa-pūra-

guṇābhidhānena vijṛmbhamāṇayā

bhaktyā hy asaṅgaḥ sad-asaty anātmani

syān nirguṇe brahmaṇi cāñjasā ratiḥ

SYNONYMS

hareḥ-of the Supreme Personality of Godhead; muhuḥ-constantly; tat-para-in relation with the Supreme Personality of Godhead; karṇa-pūra-decoration of the ear; guṇa-abhidhānena-discussing transcendental qualities; vijṛmbhamāṇayā-by increasing Kṛṣṇa consciousness; bhaktyā-by devotion; hi-certainly; asaṅgaḥ-uncontaminated; sat-asati-the material world; anātmani-opposed to spiritual understanding; syāt-should be; nirguṇe-in transcendence; brahmaṇi-in the Supreme Lord; ca-and; añjasā-easily; ratiḥ-attraction.

The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead.

This verse is especially mentioned to substantiate the devotional process of hearing the subject matter. A devotee does not like to hear anything other than subjects dealing with spiritual activities, or the pastimes of the Supreme Personality of Godhead. We can increase our propensity for devotional service by hearing Bhagavad-gītā and Śrīmad-Bhāgavatam from realized souls. The more we hear from realized souls, the more we make advancement in our devotional life. The more we advance in devotional life, the more we become detached from the material world. The more we become detached from the material world, as advised by Lord Caitanya Mahāprabhu, the more we increase in attachment for the Supreme Personality of Godhead. Therefore, a devotee who actually wants to make progress in devotional service and go back home, back to Godhead, must lose interest in sense enjoyment and associating with persons who are after money and sense gratification. This is the advice of Lord Caitanya Mahāprabhu:

niṣkiñcanasya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato 'py asādhu

(Cc. Madhya 11.8)

The word brahmaṇi used in this verse is commented upon by the impersonalists or professional reciters of Bhāgavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmaṇi means the impersonal Brahman. But they cannot conclude this with reference to the context of the words bhaktyā and guṇābhidhānena. According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmaṇi means "in the Supreme Personality of Godhead." Kṛṣṇa is the Supreme Personality of Godhead, as admitted by Arjuna in Bhagavad-gītā; therefore wherever the word brahma is used, it must refer to Kṛṣṇa, not to the impersonal Brahman effulgence. Brahmeti paramātmeti bhagavān iti śabdyate (Bhāg. 1.2.11). Brahman, Paramātmā and Bhagavān can all be taken in total as Brahman, but when there is reference to the word bhakti or remembrance of the transcendental qualities, this indicates the Supreme Personality of Godhead, not the impersonal Brahman.

TEXT 26

yadā ratir brahmaṇi naiṣṭhikī pumān

ācāryavān jñāna-virāga-raṁhasā

dahaty avīryaṁ hṛdayaṁ jīva-kośaṁ

pañcātmakaṁ yonim ivotthito 'gniḥ

SYNONYMS

yadā-when; ratiḥ-attachment; brahmaṇi-in the Supreme Personality of Godhead; naiṣṭhikī-fixed; pumān-the person; ācāryavān-completely surrendered to the spiritual master; jñāna-knowledge; virāga-detachment; raṁhasā-by the force of; dahati-burns; avīryam-impotent; hṛdayam-within the heart; jīva-kośam-the covering of the spirit soul; pañca-ātmakam-five elements; yonim-source of birth; iva-like; utthitaḥ-emanating; agniḥ-fire.

Upon becoming fixed in his attachment to the Supreme Personality of Godhead by the grace of the spiritual master and by awakening knowledge and detachment, the living entity, situated within the heart of the body and covered by the five elements, burns up his material surroundings exactly as fire, arising from wood, burns the wood itself.

It is said that both the jīvātmā, the individual soul, and the Paramātmā live together within the heart. In the Vedic version it is stated, hṛdi hy ayam ātmā: the soul and Supersoul both live within the heart. The individual soul is liberated when it comes out of the material heart or cleanses the heart to make it spiritualized. The example given here is very appropriate: yonim ivotthito'gniḥ. Agni, or fire, comes out of wood, and by it the wood is completely destroyed. Similarly, when a living entity increases his attachment for the Supreme Personality of Godhead, he is to be considered like fire. A blazing fire is visible by its exhibition of heat and light; similarly, when the living entity within the heart becomes enlightened with full spiritual knowledge and detached from the material world, he burns up his material covering of the five elements-earth, water, fire, air and sky-and becomes free from the five kinds of material attachments, namely ignorance, false egoism, attachment to the material world, envy and absorption in material consciousness. Therefore pañcātmakam, as mentioned in this verse, refers to either the five elements or the five coverings of material contamination. When these are all burned into ashes by the blazing fire of knowledge and detachment, one is fixed firmly in the devotional service of the Supreme Personality of Godhead. Unless one takes shelter of a bona fide spiritual master and advances one's attraction for Kṛṣṇa by the spiritual master's instructions, the five coverings of the living entity cannot be uncovered from the material heart. The living entity is centered within the heart, and to take him away from the heart is to liberate him. This is the process. One must take shelter of a bona fide spiritual master and by his instruction increase one's knowledge in devotional service, become detached from the material world and thus become liberated. An advanced devotee, therefore, does not live within the material body but within his spiritual body, just as a dry coconut lives detached from the coconut husk, even though within the husk. The pure devotee's body is therefore called cin-maya-śarīra ("spiritualized body"). In other words, a devotee's body is not connected with material activities, and as such, a devotee is always liberated (brahma-bhūyāya kalpate), as confirmed in Bhagavad-gītā (14.26). Śrīla Rūpa Gosvāmī also confirms this:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"Whatever his condition may be, one who is engaged fully with his body, mind and speech in the service of the Lord is liberated, even within this body."

TEXT 27

dagdhāśayo mukta-samasta-tad-guṇo

naivātmano bahir antar vicaṣṭe

parātmanor yad-vyavadhānaṁ purastāt

svapne yathā puruṣas tad-vināśe

SYNONYMS

dagdha-āśayaḥ-all material desires being burned; mukta-liberated; samasta-all; tat-guṇaḥ-qualities in connection with matter; na-not; eva-certainly; ātmanaḥ-the soul or the Supersoul; bahiḥ-external; antaḥ-internal; vicaṣṭe-acting; para-ātmanoḥ-of the Supersoul; yat-that; vyavadhānam-difference; purastāt-as it was in the beginning; svapne-in dream; yathā-as; puruṣaḥ-a person; tat-that; vināśe-being finished.

When a person becomes devoid of all material desires and liberated from all material qualities, he transcends distinctions between actions executed externally and internally. At that time the difference between the soul and the Supersoul, which was existing before self-realization, is annihilated. When a dream is over, there is no longer a distinction between the dream and the dreamer.

As described by Śrīla Rūpa Gosvāmī (anyābhilāṣitā-śūnyam [Madhya 19.167]), one must be devoid of all material desires. When a person becomes devoid of all material desires, there is no longer need for speculative knowledge or fruitive activities. In that condition it is to be understood that one is free from the material body. The example is already given above-a coconut which is dry is loosened from its outward husk. This is the stage of liberation. As said in Śrīmad-Bhāgavatam (2.10.6), mukti (liberation) means svarūpeṇa vyavasthitiḥ-being situated in one's own constitutional position. All material desires are present as long as one is in the bodily concept of life, but when one realizes that he is an eternal servant of Kṛṣṇa, his desires are no longer material. A devotee acts in this consciousness. In other words, when material desires in connection with the body are finished, one is actually liberated.

When one is liberated from the material qualities, he does not do anything for his personal sense gratification. At that time all activities performed by him are absolute. In the conditioned state there are two kinds of activities. One acts on behalf of the body, and at the same time he acts to become liberated. The devotee, when he is completely free from all material desires or all material qualities, transcends the duality of action for the body and soul. Then the bodily concept of life is completely over. Therefore Śrīla Rūpa Gosvāmī says:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

When one is completely fixed in the service of the Lord, he is a liberated person in any condition of life. He is called jīvan-muktaḥ, liberated even within this body. In such a liberated condition, there is no distinction between actions for sense gratification and actions for liberation. When one is liberated from the desires of sense gratification, he has no longer to suffer the reactions of lamentation or illusion. Activities performed by the karmīs and jñānīs are subject to lamentation and illusion, but a self-realized liberated person acting only for the Supreme Personality of Godhead experiences none. This is the stage of oneness, or merging into the existence of the Supreme Personality of Godhead. This means that the individual soul, while keeping his individuality, no longer has separate interests. He is fully in the service of the Lord, and he has nothing to do for his personal sense gratification; therefore he sees only the Supreme Personality of Godhead and not himself. His personal interest completely perishes. When a person comes out of a dream, the dream vanishes. While dreaming a person may consider himself a king and see the royal paraphernalia, his soldiers, etc., but when the dream is over, he does not see anything beyond himself. Similarly, a liberated person understands that he is part and parcel of the Supreme Lord acting in accordance with the desire of the Supreme Lord, and as such there is no distinction between himself and the Supreme Lord, although both of them retain their individuality. Nityo nityānāṁ cetanaś cetanānām. This is the perfect conception of oneness in relation to the Supersoul and the soul.

TEXT 28

ātmānam indriyārthaṁ ca

paraṁ yad ubhayor api

saty āśaya upādhau vai

pumān paśyati nānyadā

SYNONYMS

ātmānam-the soul; indriya-artham-for sense gratification; ca-and; param-transcendental; yat-that; ubhayoḥ-both; api-certainly; sati-being situated; āśaye-material desires; upādhau-designation; vai-certainly; pumān-the person; paśyati-sees; na anyadā-not otherwise.

When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.

Being covered by material desires, a spirit soul is also considered to be covered by designations belonging to a particular type of body. Thus he considers himself an animal, man, demigod, bird, beast, etc. In so many ways he is influenced by false identification caused by false egotism, and being covered by illusory material desires, he distinguishes between matter and spirit. When one is devoid of such distinctions, there is no longer a difference between matter and spirit. At that time, the spirit is the only predominating factor. As long as one is covered by material desires, he thinks himself the master or the enjoyer. Thus he acts for sense gratification and becomes subjected to material pangs, happiness and distress. But when one is freed from such a concept of life, he is no longer subjected to designations, and he envisions everything as spiritual in connection with the Supreme Lord. This is explained by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu (1.2.255):

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

The liberated person has no attachment for anything material or for sense gratification. He understands that everything is connected with the Supreme Personality of Godhead and that everything should be engaged in the service of the Lord. Therefore he does not give up anything. There is no question of renouncing anything because the paramahaṁsa knows how to engage everything in the service of the Lord. Originally everything is spiritual; nothing is material. In the Caitanya-caritāmṛta (Madhya 8.274) also it is explained that a mahā-bhāgavata, a highly advanced devotee, has no material vision:

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti

Although he sees trees, mountains, and other living entities moving here and there, he sees all as the creation of the Supreme Lord and, with reference to the context, sees only the creator and not the created. In other words, he no longer distinguishes between the created and the creator. He sees only the Supreme Personality of Godhead in everything. He sees Kṛṣṇa in everything and everything in Kṛṣṇa. This is oneness.

TEXT 29

nimitte sati sarvatra

jalādāv api pūruṣaḥ

ātmanaś ca parasyāpi

bhidāṁ paśyati nānyadā

SYNONYMS

nimitte-on account of causes; sati-being; sarvatra-everywhere; jala-ādau api-water and other reflecting media; pūruṣaḥ-the person; ātmanaḥ-oneself; ca-and; parasya api-another's self; bhidām-differentiation; paśyati-sees; na anyadā-there is no other reason.

Only because of different causes does a person see a difference between himself and others, just as one sees the reflection of a body appearing differently manifested on water, on oil or in a mirror.

The spirit soul is one, the Supreme Personality of Godhead. He is manifested in svāṁśa and vibhinna-ṁśa expansions. The jīvas are vibhinnāṁśa expansions. The different incarnations of the Supreme Personality of Godhead are svāṁśa expansions. Thus there are different potencies of the Supreme Lord, and there are different expansions of the different potencies. In this way, for different reasons there are different expansions of the same one principle, the Supreme Personality of Godhead. This understanding is real knowledge, but when the living entity is covered by the upādhi, or designated body, he sees differences, exactly as one sees differences in reflections of oneself on water, on oil or in a mirror. When something is reflected on the water, it appears to be moving. When it is reflected on ice, it appears fixed. When it is reflected on oil, it appears hazy. The subject is one, but under different conditions it appears differently. When the qualifying factor is taken away, the whole appears to be one. In other words, when one comes to the paramahaṁsa or perfectional stage of life by practicing bhakti-yoga, he sees only Kṛṣṇa everywhere. For him there is no other objective.

In conclusion, due to different causes, the living entity is visible in different forms as an animal, human being, demigod, tree, etc. Actually every living entity is the marginal potency of the Supreme Lord. In Bhagavad-gītā (5.18), therefore, it is explained that one who actually sees the spirit soul does not distinguish between a learned brāhmaṇa and a dog, an elephant or a cow. paṇḍitāḥ sama-darśinaḥ. One who is actually learned sees only the living entity, not the outward covering. Differentiation is therefore the result of different karma, or fruitive activities, and when we stop fruitive activities, turning them into acts of devotion, we can understand that we are not different from anyone else, regardless of the form. This is only possible in Kṛṣṇa consciousness. In this movement there are many different races of men from all parts of the world participating, but because they think of themselves as servants of the Supreme Personality of Godhead, they do not differentiate between black and white, yellow and red. The Kṛṣṇa consciousness movement is therefore the only means to make the living entities free of all designations.

TEXT 30

indriyair viṣayākṛṣṭair

ākṣiptaṁ dhyāyatāṁ manaḥ

cetanāṁ harate buddheḥ

stambas toyam iva hradāt

SYNONYMS

indriyaiḥ-by the senses; viṣaya-the sense objects; ākṛṣṭaiḥ-being attracted; ākṣiptam-agitated; dhyāyatām-always thinking of; manaḥ-mind; cetanām-consciousness; harate-becomes lost; buddheḥ-of intelligence; stambaḥ-big straws; toyam-water; iva-like; hradāt-from the lake.

When one's mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one's real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank.

In this verse it is very nicely explained how our original Kṛṣṇa consciousness becomes polluted and we gradually become almost completely forgetful of our relationship with the Supreme Lord. In the previous verse it is recommended that we should always keep in touch with the devotional service of the Lord so that the blazing fire of devotional service can gradually burn into ashes material desires and we can become liberated from the repetition of birth and death. This is also how we can indirectly keep our staunch faith in the lotus feet of the Supreme Personality of Godhead. When the mind is allowed to think of sense gratification continuously, it becomes the cause of our material bondage. If our mind is simply filled with sense gratification, even though we want Kṛṣṇa consciousness, by continuous practice we cannot forget the subject matter of sense gratification. If one takes up the sannyāsa order of life but is not able to control the mind, he will think of objects of sense gratification-namely family, society, expensive house, etc. Even though he goes to the Himalayas or the forest, his mind will continue thinking of the objects of sense gratification. In this way, gradually one's intelligence will be affected. When intelligence is affected, one loses his original taste for Kṛṣṇa consciousness.

The example given here is very appropriate. If a big lake is covered all around by long kuśa grass, just like columns, the waters dry up. Similarly, when the big columns of material desire increase, the clear water of consciousness is dried up. Therefore these columns of kuśa grass should be cut or thrown away from the very beginning. Śrī Caitanya Mahāprabhu has instructed that if from the very beginning we do not take care of unwanted grass in the paddy fields, the fertilizing agents or water will be used by them, and the paddy plants will dry up. The material desire for sense enjoyment is the cause of our falldown in this material world, and thus we suffer the threefold miseries and continuous birth, death, old age and disease. However, if we turn our desires toward the transcendental loving service of the Lord, our desires become purified. We cannot kill desires. We have to purify them of different designations. If we constantly think of being a member of a particular nation, society or family and continuously think about them, we become very strongly entangled in the conditioned life of birth and death. But if our desires are applied to the service of the Lord, they become purified, and thus we become immediately freed from material contamination.

TEXT 31

bhraśyaty anusmṛtiś cittaṁ

jñāna-bhraṁśaḥ smṛti-kṣaye

tad-rodhaṁ kavayaḥ prāhur

ātmāpahnavam ātmanaḥ

SYNONYMS

bhraśyati-becomes destroyed; anusmṛtiḥ-constantly thinking; cittam-consciousness; jñāna-bhraṁśaḥ-bereft of real knowledge; smṛti-kṣaye-by destruction of remembrance; tat-rodham-choking that process; kavayaḥ-great learned scholars; prāhuḥ-have opined; ātma-of the soul; apahnavam-destruction; ātmanaḥ-of the soul.

When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost.

The living entity, or the soul, is ever existing and eternal. It cannot be lost, but learned scholars say that it is lost when actual knowledge is not working. That is the difference between animals and human beings. According to less intelligent philosophers, animals have no soul. But factually animals have souls. Due to the animals' gross ignorance, however, it appears that they have lost their souls. Without the soul, a body cannot move. That is the difference between a living body and a dead body. When the soul is out of the body, the body is called dead. The soul is said to be lost when there is no proper knowledge exhibited. Our original consciousness is Kṛṣṇa consciousness because we are part and parcel of Kṛṣṇa. When this consciousness is misguided and one is put into the material atmosphere, which pollutes the original consciousness, one thinks that he is a product of the material elements. Thus one loses his real remembrance of his position as part and parcel of the Supreme Personality of Godhead, just as a man who sleeps forgets himself. In this way, when the activities of proper consciousness are checked, all the activities of the lost soul are performed on a false basis. At the present moment, human civilization is acting on a false platform of bodily identification; therefore it can be said that the people of the present age have lost their souls, and in this respect they are no better than animals.

TEXT 32

nātaḥ parataro loke

puṁsaḥ svārtha-vyatikramaḥ

yad-adhy anyasya preyastvam

ātmanaḥ sva-vyatikramāt

SYNONYMS

na-not; ataḥ-after this; parataraḥ-greater; loke-in this world; puṁsaḥ-of the living entities; sva-artha-interest; vyatikramaḥ-obstruction; yat-adhi-beyond that; anyasya-of others; preyastvam-to be more interesting; ātmanaḥ-for the self; sva-own; vyatikramāt-by obstruction.

There is no stronger obstruction to one's self-interest than thinking other subject matters to be more pleasing than one's self-realization.

Human life is especially meant for self-realization. "Self" refers to the Superself and the individual self, the Supreme Personality of Godhead and the living entity. When, however, one becomes more interested in the body and bodily sense gratification, he creates for himself obstructions on the path of self-realization. By the influence of māyā, one becomes more interested in sense gratification, which is prohibited in this world for those interested in self-realization. Instead of becoming interested in sense gratification, one should divert his activities to satisfy the senses of the Supreme Soul. Anything performed contrary to this principle is certainly against one's self-interest.

TEXT 33

arthendriyārthābhidhyānaṁ

sarvārthāpahnavo nṛṇām

bhraṁśito jñāna-vijñānād

yenāviśati mukhyatām

SYNONYMS

artha-riches; indriya-artha-for the satisfaction of the senses; abhidhyānam-constantly thinking of; sarva-artha-four kinds of achievements; apahnavaḥ-destructive; nṛṇām-of human society; bhraṁśitaḥ-being devoid of; jñāna-knowledge; vijñānāt-devotional service; yena-by all this; āviśati-enters; mukhyatām-immovable life.

For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone's interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones.

Jñāna, or knowledge, means to understand one's constitutional position, and vijñāna refers to practical application of that knowledge in life. In the human form of life, one should come to the position of jñāna and vijñāna, but despite this great opportunity if one does not develop knowledge and practical application of knowledge through the help of a spiritual master and the śāstras-in other words, if one misuses this opportunity-then in the next life he is sure to be born in a species of nonmoving living entities. Nonmoving living entities include hills, mountains, trees, plants, etc. This stage of life is called puṇyatām or mukhyatām, namely, making all activities zero. Philosophers who support stopping all activities are called śūnyavādī. By nature's own way, our activities are to be gradually diverted to devotional service. But there are philosophers who, instead of purifying their activities, try to make everything zero, or void of all activities. This lack of activity is represented by the trees and the hills. This is a kind of punishment inflicted by the laws of nature. If we do not properly execute our mission of life in self-realization, nature's punishment will render us inactive by putting us in the form of trees and hills. Therefore activities directed toward sense gratification are condemned herein. One who is constantly thinking of activities to earn money and gratify the senses is following a path which is suicidal. Factually all human society is following this path. Some way or other, people are determined to earn money or get money by begging, borrowing or stealing and applying that for sense gratification. Such a civilization is the greatest obstacle in the path of self-realization.

TEXT 34

na kuryāt karhicit saṅgaṁ

tamas tīvraṁ titīriṣuḥ

dharmārtha-kāma-mokṣāṇāṁ

yad atyanta-vighātakam

SYNONYMS

na-do not; kuryāt-act; karhicit-at any time; saṅgam-association; tamaḥ-ignorance; tīvram-with great speed; titīriṣuḥ-persons who desire to cross over nescience; dharma-religion; artha-economic development; kāma-sense gratification; mokṣāṇām-of salvation; yat-that which; atyanta-very much; vighātakam-obstruction or stumbling block.

Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation.

The four principles of life allow one to live according to religious principles, to earn money according to one's position in society, to allow the senses to enjoy the sense objects according to regulations, and to progress along the path of liberation from this material attachment. As long as the body is there, it is not possible to become completely free from all these material interests. It is not, however, recommended that one act only for sense gratification and earn money for that purpose only, sacrificing all religious principles. At the present moment, human civilization does not care for religious principles. It is, however, greatly interested in economic development without religious principles. For instance, in a slaughterhouse the butchers certainly get money easily, but such business is not based on religious principles. Similarly, there are many nightclubs for sense gratification and brothels for sex. Sex, of course, is allowed in married life, but prostitution is prohibited because all our activities are ultimately aimed at liberation, at freedom from the clutches of material existence. Similarly, although the government may license liquor shops, this does not mean that liquor shops should be opened unrestrictedly and illicit liquor smuggled. Licensing is meant for restricting. No one has to take a license for sugar, wheat or milk because there is no need to restrict these things. In others words, it is advised that one not act in a way that will obstruct the regular process of advancement in spiritual life and liberation. The Vedic process of sense gratification is therefore planned in such a way that one can economically develop and enjoy sense gratification and yet ultimately attain liberation. Vedic civilization offers us all knowledge in the śāstras, and if we live a regulated life under the direction of śāstras and guru, all our material desires will be fulfilled; at the same time we will be able to go forward to liberation.

TEXT 35

tatrāpi mokṣa evārtha

ātyantikatayeṣyate

traivargyo 'rtho yato nityaṁ

kṛtānta-bhaya-saṁyutaḥ

SYNONYMS

tatra-there; api-also; mokṣaḥ-liberation; eva-certainly; arthe-for the matter of; ātyantikatayā-most important; iṣyate-taken in that way; trai-vargyaḥ-the three others, namely religion, economic development and sense gratification; arthaḥ-interest; yataḥ-wherefrom; nityam-regularly; kṛta-anta-death; bhaya-fear; saṁyutaḥ-attached.

Out of the four principles-namely religion, economic development, sense gratification and liberation-liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature-death.

Mokṣa, or liberation, has to be taken very seriously, even at the sacrifice of the other three items. As advised by Sūta Gosvāmī in the beginning of Śrīmad-Bhāgavatam, religious principles are not based on success in economic development. Because we are very attached to sense gratification, we go to God, to the temple or churches, for some economic reasons. Then again, economic development does not mean sense gratification. Everything should be adjusted in such a way that we attain liberation. Therefore in this verse, liberation, mokṣa, is stressed. The other three items are material and therefore subject to destruction. Even if somehow we accumulate a great bank balance in this life and possess many material things, everything will be finished with death. In Bhagavad-gītā it is said that death is the Supreme Personality of Godhead, who ultimately takes away everything acquired by the materialistic person. Foolishly we do not care for this. Foolishly we are not afraid of death, nor do we consider that death will take away everything acquired by the process of dharma, artha and kāma. By dharma, or pious activities, we may be elevated to the heavenly planets, but this does not mean freedom from the clutches of birth, death, old age and disease. The purport is that we can sacrifice our interests in traivargya-religious principles, economic development and sense gratification-but we cannot sacrifice the cause of liberation. Regarding liberation, it is stated in Bhagavad-gītā (4.9): tyaktvā dehaṁ punar janma naiti. Liberation means that after giving up this body one does not have to accept another material body. To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not mokṣa because one has to again fall down into this material world from that impersonal position. One should therefore seek the shelter of the Supreme Personality of Godhead and engage in His devotional service. That is real liberation. The conclusion is that we should not stress pious activities, economic development and sense gratification, but should concern ourselves with approaching Lord Viṣṇu in His spiritual planets, of which the topmost is Goloka Vṛndāvana, where Lord Kṛṣṇa lives. Therefore this Kṛṣṇa consciousness movement is the greatest gift for persons who are actually desiring liberation.

TEXT 36

pare 'vare ca ye bhāvā

guṇa-vyatikarād anu

na teṣāṁ vidyate kṣemam

īśa-vidhvaṁsitāśiṣām

SYNONYMS

pare-in the higher status of life; avare-in the lower status of life; ca-and; ye-all those; bhāvāḥ-conceptions; guṇa-material qualities; vyatikarāt-by interaction; anu-following; na-never; teṣām-of them; vidyate-exist; kṣemam-correction; īśa-the Supreme Lord; vidhvaṁsita-destroyed; āśiṣām-of the blessings.

We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller.

In our material existence we accept a higher form of life as a blessing and a lower form as a curse. This distinction of "higher" and "lower" only exists as long as the different material qualities (guṇas) interact. In other words, by our good activities we are elevated to the higher planetary systems or to a higher standard of life (good education, beautiful body, etc.). These are the results of pious activities. Similarly, by impious activities we remain illiterate, get ugly bodies, a poor standard of living, etc. But all these different states of life are under the laws of material nature through the interaction of the qualities of goodness, passion and ignorance. However, all these qualities will cease to act at the time of the dissolution of the entire cosmic manifestation. The Lord therefore says in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

Even though we elevate ourselves to the highest planetary system by the scientific advancement of knowledge or by the religious principles of life-great sacrifices and fruitive activities-at the time of dissolution these higher planetary systems and life on them will be destroyed. In this verse the words īśa-vidhvaṁsitāśiṣām indicate that all such blessings will be destroyed by the supreme controller. We will not be protected. Our bodies, either in this planet or in another planet, will be destroyed, and again we will have to remain for millions of years in an unconscious state within the body of Mahā-Viṣṇu. And again, when the creation is manifested, we have to take birth in different species of life and begin our activities. Therefore we should not be satisfied simply by a promotion to the higher planetary systems. We should try to get out of the material cosmic manifestation, go to the spiritual world and take shelter of the Supreme Personality of Godhead. That is our highest achievement. We should not be attracted by anything material, higher or lower, but should consider them all on the same level. Our real engagement should be in inquiring about the real purpose of life and rendering devotional service to the Lord. Thus we will be eternally blessed in our spiritual activities, full of knowledge and bliss.

Regulated human civilization promotes dharma, artha, kāma and mokṣa. In human society there must be religion. Without religion, human society is only animal society. Economic development and sense gratification must be based on religious principles. When religion, economic development and sense gratification are adjusted, liberation from this material birth, death, old age and disease is assured. In the present age of Kali, however, there is no question of religion and liberation. People have taken interest only in economic development and sense gratification. Therefore, despite sufficient economic development all over the world, dealings in human society have become almost animalistic. When everything becomes grossly animalistic, dissolution takes place. This dissolution is to be accepted as īśa-vidhvaṁsitāśiṣām. The Lord's so-called blessings of economic development and sense gratification will be conclusively dissolved by destruction. At the end of this Kali-yuga, the Lord will appear as the incarnation of Kalki, and His only business will be to kill all human beings on the surface of the globe. After that killing, another golden age will begin. We should therefore know that our material activities are just like childish play. Children may play on the beach, and the father will sit and watch this childish play, the construction of buildings with sand, the construction of walls and so many things, but finally the father will ask the children to come home. Then everything is destroyed. Persons who are too much addicted to the childish activities of economic development and sense gratification are sometimes especially favored by the Lord when He destroys their construction of these things.

It is said by the Lord: yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord told Yudhiṣṭhira Mahārāja that His special favor is shown to His devotee when He takes away all the devotee's material opulences. Generally, therefore, it is experienced that Vaiṣṇavas are not very opulent in the material sense. When a Vaiṣṇava, pure devotee, tries to be materially opulent and at the same time desires to serve the Supreme Lord, his devotional service is checked. The Lord, in order to show him a special favor, destroys his so-called economic development and material opulences. Thus the devotee, being frustrated in his repeated attempts at economic development, ultimately takes solid shelter under the lotus feet of the Lord. This kind of action may also be accepted as īśa-vidhvaṁ-sitāśiṣām, whereby the Lord destroys one's material opulences but enriches one in spiritual understanding. In the course of our preaching work, we sometimes see that materialistic persons come to us and offer their obeisances to take blessings, which means they want more and more material opulences. If such material opulences are checked, such persons are no longer interested in offering obeisances to the devotees. Such materialistic persons are always concerned about their economic development. They offer obeisances to saintly persons or the Supreme Lord and give something in charity for preaching work with a view that they will be rewarded with further economic development.

However, when one is sincere in his devotional service, the Lord obliges the devotee to give up his material development and completely surrender unto Him. Because the Lord does not give blessings of material opulence to His devotee, people are afraid of worshiping Lord Viṣṇu because they see that the Vaiṣṇavas, who are worshipers of Lord Viṣṇu, are poor in superficial material opulences. Such materialistic persons, however, get immense opportunity for economic development by worshiping Lord Śiva, for Lord Śiva is the husband of the goddess Durgā, the proprietor of this universe. By the grace of Lord Śiva, a devotee gets the opportunity to be blessed by the goddess Durgā. Rāvaṇa, for example, was a great worshiper and devotee of Lord Śiva, and in return he got all the blessings of goddess Durgā, so much so that his whole kingdom was constructed of golden buildings. In Brazil, in this present age, huge quantities of gold have been found, and from historical references in the Purāṇas, we can guess safely that this was Rāvaṇa's kingdom. This kingdom was, however, destroyed by Lord Rāmacandra.

By studying such incidents, we can understand the full meaning of īśa-vidhvaṁsitāśiṣām. The Lord does not bestow material blessings upon the devotees, for they may be entrapped again in this material world by continuous birth, death, old age and disease. Due to materialistic opulences, persons like Rāvaṇa become puffed up for sense gratification. Rāvaṇa even dared kidnap Sītā, who was both the wife of Lord Rāmacandra and the goddess of fortune, thinking that he would be able to enjoy the pleasure potency of the Lord. But actually, by such action, Rāvaṇa became vidhvaṁsita, or ruined. At the present moment human civilization is too much attached to economic development and sense gratification and is therefore nearing the path of ruination.

TEXT 37

tat tvaṁ narendra jagatām atha tasthūṣāṁ ca

dehendriyāsu-dhiṣaṇātmabhir āvṛtānām

yaḥ kṣetravit-tapatayā hṛdi viśvag āviḥ

pratyak cakāsti bhagavāṁs tam avehi so 'smi

SYNONYMS

tat-therefore; tvam-you; nara-indra-O best of kings; jagatām-of the moving; atha-therefore; tasthūṣām-the immovable; ca-also; deha-body; indriya-senses; asu-life air; dhiṣaṇā-by consideration; ātmabhiḥ-self-realization; āvṛtānām-those who are covered in that way; yaḥ-one who; kṣetra-vit-knower of the field; tapatayā-by controlling; hṛdi-within the heart; viśvak-everywhere; āviḥ-manifest; pratyak-in every hair follicle; cakāsti-shining; bhagavān-the Supreme Personality of Godhead; tam-unto Him; avehi-try to understand; saḥ asmi-I am that.

Sanat-kumāra advised the King: Therefore, my dear King Pṛthu, try to understand the Supreme Personality of Godhead, who is living within everyone's heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence.

In this verse it is specifically advised that instead of wasting time in the human form of life endeavoring for economic development and sense gratification, one should try to cultivate spiritual values by understanding the Supreme Personality of Godhead, who is existing with the individual soul within everyone's heart. The individual soul and the Supreme Personality of Godhead in His Paramātmā feature are both sitting within this body, which is covered by gross and subtle elements. To understand this is to attain actual spiritual culture. There are two ways of advancing in spiritual culture-by the method of the impersonalist philosophers and by devotional service. The impersonalist comes to the conclusion that he and the Supreme Spirit are one, whereas devotees, or personalists, realize the Absolute Truth by understanding that because the Absolute Truth is the supreme predominator and we living entities are predominated, our duty is to serve Him. The Vedic injunctions say, tat tvam asi, "You are the same," and so'ham, "I am the same." The impersonalist conception of these mantras is that the Supreme Lord, or the Absolute Truth, and the living entity are one, but from the devotee's point of view these mantras assert that both the Supreme Lord and ourselves are of the same quality. Tat tvam asi, ayam ātmā brahma. Both the Supreme Lord and the living entity are spirit. Understanding this is self-realization. The human form of life is meant for understanding the Supreme Lord and oneself by spiritual cultivation of knowledge. One should not waste valuable life simply engaged in economic development and sense gratification.

In this verse the word kṣetra-vit is also important. This word is explained in Bhagavad-gītā (13.2): idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate. This body is called kṣetra (the field of activities), and the proprietors of the body (the individual soul and the Supersoul sitting within the body) are both called kṣetra-vit. But there is a difference between the two kinds of kṣetra-vit. One kṣetra-vit, or knower of the body, namely the Paramātmā, or the Supersoul, is directing the individual soul. When we rightly take the direction of the Supersoul, our life becomes successful. He is directing from within and from without. From within He is directing as caitya-guru, or the spiritual master sitting within the heart. Indirectly He is also helping the living entity by manifesting Himself as the spiritual master outside. In both ways the Lord is giving directions to the living entity so that he may finish up his material activities and come back home, back to Godhead. The presence of the Supreme Soul and the individual soul within the body can be perceived by anyone by the fact that as long as the individual soul and the Supersoul are both living within the body, the body is always shining and fresh. But as soon as the Supersoul and the individual soul give up possession of the gross body, it immediately decomposes. One who is spiritually advanced can thus understand the real difference between a dead body and a living body. In conclusion, one should not waste his time by so-called economic development and sense gratification, but should cultivate spiritual knowledge to understand the Supersoul and the individual soul and their relationship. In this way, by advancement of knowledge, one can achieve liberation and the ultimate goal of life. It is said that if one takes to the path of liberation, even rejecting his so-called duties in the material world, he is not a loser at all. But a person who does not take to the path of liberation yet carefully executes economic development and sense gratification loses everything. Nārada's statement before Vyāsadeva is appropriate in this connection:

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

(Bhāg. 1.5.17)

If a person, out of sentiment or for some other reason, takes to the shelter of the lotus feet of the Lord and in due course of time does not succeed in coming to the ultimate goal of life or falls down due to lack of experience, there is no loss. But for a person who does not take to devotional service yet executes his material duties very nicely, there is no gain.

TEXT 38

yasminn idaṁ sad-asad-ātmatayā vibhāti

māyā viveka-vidhuti sraji vāhi-buddhiḥ

taṁ nitya-mukta-pariśuddha-viśuddha-tattvaṁ

pratyūḍha-karma-kalila-prakṛtiṁ prapadye

SYNONYMS

yasmin-in which; idam-this; sat-asat-the Supreme Lord and His different energies; ātmatayā-being the root of all cause and effect; vibhāti-manifests; māyā-illusion; viveka-vidhuti-liberated by deliberate consideration; sraji-on the rope; vā-or; ahi-serpent; buddhiḥ-intelligence; tam-unto Him; nitya-eternally; mukta-liberated; pariśuddha-uncontaminated; viśuddha-pure; tattvam-truth; pratyūḍha-transcendental; karma-fruitive activities; kalila-impurities; prakṛtim-situated in spiritual energy; prapadye-surrender.

The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramātmā is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender.

This verse is specifically stated to defy the Māyāvāda conclusion of oneness without differentiation between the individual soul and the Supersoul. The Māyāvāda conclusion is that the living entity and the Supersoul are one; there is no difference. The Māyāvādīs proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is māyā, or an illusion, by which one considers a rope to be a snake. The rope-and-the-snake argument is generally offered by the Māyāvādī philosophers. Therefore these words, which represent vivarta-vāda, are specifically mentioned herein. Actually Paramātmā, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated. In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas. They are likened to two friends sitting on the same tree. Yet Paramātmā is above the illusory energy. The illusory energy is called bahiraṅgā śakti, or external energy, and the living entity is called taṭasthā śakti, or marginal potency. As stated in Bhagavad-gītā, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord. Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself.

The word prapadye is also significant in this verse, for it refers to the conclusion of the Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. In another place the Lord says: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (Bg. 7.19). This prapadye or śaraṇaṁ vraja refers to the individual's surrender to the Supersoul. The individual soul, when surrendered, can understand that the Supreme Personality of Godhead, although situated within the heart of the individual soul, is superior to the individual soul. The Lord is always transcendental to the material manifestation, even though it appears that the Lord and the material manifestation are one and the same. According to the Vaiṣṇava philosophy, He is one and different simultaneously. The material energy is a manifestation of His external potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy, and the Lord is always transcendental to it. Unless the Lord is superior to the individual soul, there is no question of prapadye, or surrender unto Him. This word prapadye refers to the process of devotional service. Simply by nondevotional speculation on the rope and the snake, one cannot approach the Absolute Truth. Therefore devotional service is stressed as more important than deliberation or mental speculation to understand the Absolute Truth.

TEXT 39

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā

karmāśayaṁ grathitam udgrathayanti santaḥ

tadvan na rikta-matayo yatayo 'pi ruddha-

sroto-gaṇās tam araṇaṁ bhaja vāsudevam

SYNONYMS

yat-whose; pāda-feet; paṅkaja-lotus; palāśa-petals or toes; vilāsa-enjoyment; bhaktyā-by devotional service; karma-fruitive activities; āśayam-desire; grathitam-hard knot; udgrathayanti-root out; santaḥ-devotees; tat-that; vat-like; na-never; rikta-matayaḥ-persons devoid of devotional service; yatayaḥ-ever-increasingly trying; api-even though; ruddha-stopped; srotaḥ-gaṇāḥ-the waves of sense enjoyment; tam-unto Him; araṇam-worthy to take shelter; bhaja-engage in devotional service; vāsudevam-unto Kṛṣṇa, the son of Vasudeva.

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees-the jñānīs and yogīs-although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva.

There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature-the jñānīs, yogīs and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river. The waves of a river flow incessantly, and it is very difficult to stop them. Similarly, the waves of desire for material enjoyment are so strong that they cannot be stopped by any process other than bhakti-yoga. The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop. The jñānīs and yogīs, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse as rikta-matayaḥ, which means "devoid of devotional service." In other words, the jñānīs and yogīs, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses. As stated previously:

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

(Bhāg. 1.2.7)

Here also the same point is stressed. Bhaja vāsudevam indicates that one who is engaged in the loving service of Kṛṣṇa, the son of Vasudeva, can very easily stop the waves of desires. As long as one continues to try to artificially stop the waves of desires, he will certainly be defeated. That is indicated in this verse. Desires for fruitive activities are strongly rooted, but the trees of desire can be uprooted completely by devotional service because devotional service employs superior desire. One can give up inferior desires when engaged in superior desires. To try to stop desires is impossible. One has to desire the Supreme in order not to be entangled in inferior desires. Jñānīs maintain a desire to become one with the Supreme, but such desire is also considered to be kāma, lust. Similarly, the yogīs desire mystic power, and that is also kāma. And the bhaktas, not being desirous of any sort of material enjoyment, become purified. There is no artificial attempt to stop desire. Desire becomes a source of spiritual enjoyment under the protection of the toes of the lotus feet of the Lord. It is stated herein by the Kumāras that the lotus feet of Lord Kṛṣṇa are the ultimate reservoir of all pleasure. One should therefore take shelter of the lotus feet of the Lord instead of trying unsuccessfully to stop desires for material enjoyment. As long as one is unable to stop the desire for material enjoyment, there is no possibility of becoming liberated from the entanglement of material existence. It may be argued that the waves of a river are incessantly flowing and that they cannot be stopped, but the waves of the river flow toward the sea. When the tide comes over the river, it overwhelms the flowing of the river, and the river itself becomes overflooded, and the waves from the sea become more prominent than the waves from the river. Similarly, a devotee with intelligence plans so many things for the service of the Lord in Kṛṣṇa consciousness that stagnant material desires become overflooded by the desire to serve the Lord. As confirmed by Yāmunācārya, since he has been engaged in the service of the lotus feet of the Lord, there is always a current of newer and newer desires flowing to serve the Lord, so much so that the stagnant desire of sex life becomes very insignificant. Yāmunācārya even says that he spits on such desires. Bhagavad-gītā (2.59) also confirms: paraṁ dṛṣṭvā nivartate. The conclusion is that by developing a loving desire for the service of the lotus feet of the Lord, we subdue all material desires for sense gratification.

TEXT 40

kṛcchro mahān iha bhavārṇavam aplaveśāṁ

ṣaḍ-varga-nakram asukhena titīrṣanti

tat tvaṁ harer bhagavato bhajanīyam aṅghriṁ

kṛtvoḍupaṁ vyasanam uttara dustarārṇam

SYNONYMS

kṛcchraḥ-troublesome; mahān-very great; iha-here (in this life); bhava-arṇavam-ocean of material existence; aplava-īśām-of the nondevotees, who have not taken shelter of the lotus feet of the Supreme Personality of Godhead; ṣaṭ-varga-six senses; nakram-sharks; asukhena-with great difficulty; titīrṣanti-cross over; tat-therefore; tvam-you; hareḥ-of the Personality of Godhead; bhagavataḥ-of the Supreme; bhajanīyam-worthy of worship; aṅghrim-the lotus feet; kṛtvā-making; uḍupam-boat; vyasanam-all kinds of dangers; uttara-cross over; dustara-very difficult; arṇam-the ocean.

The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers.

Material existence is compared herein to the great ocean of nescience. Another name of this ocean is Vaitaraṇī. In that Vaitaraṇī Ocean, which is the Causal Ocean, there are innumerable universes floating like footballs. On the other side of the ocean is the spiritual world of Vaikuṇṭha, which is described in Bhagavad-gītā (8.20) as paras tasmāt tu bhāvo 'nyaḥ. Thus there is an ever-existing spiritual nature which is beyond this material nature. Even though all the material universes are annihilated again and again in the Causal Ocean, the Vaikuṇṭha planets, which are spiritual, exist eternally and are not subject to dissolution. The human form of life gives the living entity a chance to cross the ocean of nescience, which is this material universe, and enter into the spiritual sky. Although there are many methods or boats by which one can cross the ocean, the Kumāras recommend that the King take shelter of the lotus feet of the Lord, just as one would take shelter of a good boat. Nondevotees, who do not take shelter of the Lord's lotus feet, try to cross the ocean of nescience by other methods (karma, jñāna and yoga), but they have a great deal of trouble. Indeed, sometimes they become so busy simply enjoying their troubles that they never cross the ocean. There is no guarantee that the nondevotees will cross the ocean, but even though they manage to cross, they have to undergo severe austerities and penances. On the other hand, anyone who takes to the process of devotional service and has faith that the lotus feet of the Lord are safe boats to cross that ocean is certain to cross very easily and comfortably.

Pṛthu Mahārāja is therefore advised to take the boat of the lotus feet of the Lord to easily cross over all dangers. Dangerous elements in the universe are compared to sharks in the ocean. Even though one may be a very expert swimmer, he cannot possibly survive if he is attacked by sharks. One often sees that many so-called svāmīs and yogīs sometimes advertise themselves as competent to cross the ocean of nescience and to help others cross, but in actuality they are found to be simply victims of their own senses. Instead of helping their followers to cross the ocean of nescience, such svāmīs and yogīs fall prey to māyā, represented by the fair sex, woman, and are thus devoured by the sharks in that ocean.

TEXT 41

maitreya uvāca

sa evaṁ brahma-putreṇa

kumāreṇātma-medhasā

darśitātma-gatiḥ samyak

praśasyovāca taṁ nṛpaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; saḥ-the King; evam-thus; brahma-putreṇa-by the son of Lord Brahmā; kumāreṇa-by one of the Kumāras; ātma-medhasā-well versed in spiritual knowledge; darśita-being shown; ātma-gatiḥ-spiritual advancement; samyak-completely; praśasya-worshiping; uvāca-said; tam-unto him; nṛpaḥ-the King.

The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahmā-one of the Kumāras, who was complete in spiritual knowledge-the King worshiped them in the following words.

In this verse the word ātma-medhasā is commented upon by Śrīpāda Viśvanātha Cakravartī Ṭhākura, who says that ātmani means "unto Lord Kṛṣṇa, paramātmani." Lord Kṛṣṇa is Paramātmā. Īśvaraḥ paramaḥ kṛṣṇaḥ (Brahma-saṁhitā 5.1). Therefore one whose mind is acting fully in Kṛṣṇa consciousness is called ātma-medhāḥ. This may be contrasted to the word gṛha-medhī, which refers to one whose brain is always engrossed with thoughts of material activities. The ātma-medhāḥ is always thinking of Kṛṣṇa's activities in Kṛṣṇa consciousness. Since Sanat-kumāra, who was a son of Lord Brahmā, was fully Kṛṣṇa conscious, he could point out the path of spiritual advancement. The word ātma-gatiḥ refers to that path of activities by which one can make progress in understanding Kṛṣṇa.

TEXT 42

rājovāca

kṛto me 'nugrahaḥ pūrvaṁ

hariṇārtānukampinā

tam āpādayituṁ brahman

bhagavan yūyam āgatāḥ

SYNONYMS

rājā uvāca-the King said; kṛtaḥ-done; me-unto me; anugrahaḥ-causeless mercy; pūrvam-formerly; hariṇā-by the Supreme Personality of Godhead, Lord Viṣṇu; ārta-anukampinā-compassionate for persons in distress; tam-that; āpādayitum-to confirm it; brahman-O brāhmaṇa; bhagavan-O powerful one; yūyam-all of you; āgatāḥ-have arrived here.

The King said: O brāhmaṇa, O powerful one, formerly Lord Viṣṇu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come.

When Lord Viṣṇu appeared in the great arena of sacrifice at the time when King Pṛthu was performing a great sacrifice (aśvamedha), He predicted that the Kumāras would very soon come and advise the King. Therefore Pṛthu Mahārāja remembered the causeless mercy of the Lord and thus welcomed the arrival of the Kumāras, who were fulfilling the Lord's prediction. In other words, when the Lord makes a prediction, He fulfills that prediction through some of His devotees. Similarly, Lord Caitanya Mahāprabhu predicted that both His glorious names and the Hare Kṛṣṇa mahā-mantra would be broadcast in all the towns and villages of the world. Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda desired to fulfill this great prediction, and we are following in their footsteps.

Regarding His devotees, Lord Kṛṣṇa told Arjuna, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee will never perish." (Bg. 9.31) The point is that the Lord Himself could declare such things, but it was His desire to make the declaration through Arjuna and thus doubly assure that His promise would never be broken. The Lord Himself promises, and His confidential devotees execute the promise. The Lord makes so many promises for the benefit of suffering humanity. Although the Lord is very compassionate upon suffering humanity, human beings are generally not very anxious to serve Him. The relationship is something like that between the father and the son; the father is always anxious for the welfare of the son, even though the son forgets or neglects the father. The word anukampinā is significant; the Lord is so compassionate upon the living entities that He comes Himself into this world in order to benefit fallen souls.

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." (Bg. 4.7)

Thus it is out of compassion that the Lord appears in His different forms. Lord Śrī Kṛṣṇa appeared on this planet out of compassion for fallen souls; Lord Buddha appeared out of compassion for the poor animals who were being killed by the demons; Lord Nṛsiṁhadeva appeared out of compassion for Prahlāda Mahārāja. The conclusion is that the Lord is so compassionate upon the fallen souls within this material world that He comes Himself or sends His devotees and His servants to fulfill His desire to have all the fallen souls come back home, back to Godhead. Thus Lord Śrī Kṛṣṇa instructed Bhagavad-gītā to Arjuna for the benefit of the entire human society. Intelligent men should therefore seriously consider this Kṛṣṇa consciousness movement and fully utilize the instructions of Bhagavad-gītā as preached without adulteration by His pure devotees.

TEXT 43

niṣpāditaś ca kārtsnyena

bhagavadbhir ghṛṇālubhiḥ

sādhūcchiṣṭaṁ hi me sarvam

ātmanā saha kiṁ dade

SYNONYMS

niṣpāditaḥ ca-also the order is properly carried out; kārtsnyena-in full; bhagavadbhiḥ-by the representatives of the Supreme Personality of Godhead; ghṛṇālubhiḥ-by the most compassionate; sādhu-ucchiṣṭam-remnants of the foodstuffs of saintly persons; hi-certainly; me-mine; sarvam-everything; ātmanā-heart and soul; saha-with; kim-what; dade-shall give.

My dear brāhmaṇa, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give?

The word sādhūcchiṣṭam is significant in this verse. Pṛthu Mahārāja got his kingdom from great saintly persons like Bhṛgu and others just as one gets remnants of food. After the death of King Vena, the whole world was bereft of a popular ruler. There were so many catastrophes occurring that the great saintly persons, headed by Bhṛgu, created the body of King Pṛthu out of the body of his dead father, King Vena. Since King Pṛthu was thus offered the kingdom by the virtue of the mercy of great saintly persons, he did not want to divide his kingdom among saints like the Kumāras. When a father is eating food, he may, out of compassion, offer the remnants of his food to his son. Although such food may be already chewed by the father, it cannot be offered to the father again. Pṛthu Mahārāja's position was something like this; whatever he possessed had already been chewed, and therefore he could not offer it to the Kumāras. Indirectly, however, he offered everything he possessed to the Kumāras, and consequently they utilized his possessions in whatever way they liked. The next verse clarifies this matter.

TEXT 44

prāṇā dārāḥ sutā brahman

gṛhāś ca sa-paricchadāḥ

rājyaṁ balaṁ mahī kośa

iti sarvaṁ niveditam

SYNONYMS

prāṇāḥ-life; dārāḥ-wife; sutāḥ-children; brahman-O great brāhmaṇa; gṛhāḥ-home; ca-also; sa-with; paricchadāḥ-all paraphernalia; rājyam-kingdom; balam-strength; mahī-land; kośaḥ-treasury; iti-thus; sarvam-everything; niveditam-offered.

The King continued: Therefore, my dear brāhmaṇas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you.

In some readings, the word dārāḥ is not used, but the word used then is rāyaḥ, which means "wealth." In India there are still wealthy persons who are recognized by the state as rāya. A great devotee of Lord Caitanya Mahāprabhu was called Rāmānanda Rāya because he was governor of Madras and very rich. There are still many holders of the title rāya-Rāya Bahadur, Rāya Chaudhuri and so on. The dārāḥ, or wife, is not permitted to be offered to the brāhmaṇas. Everything is offered to worthy persons who are able to accept charity, but nowhere is it found that one offers his wife; therefore in this case the reading rāyaḥ is more accurate than dārāḥ. Also, since Pṛthu Mahārāja offered everything to the Kumāras, the word kośaḥ ("treasury") need not be separately mentioned. Kings and emperors used to keep a private treasury which was known as ratna-bhāṇḍa. The ratna-bhāṇḍa was a special treasury room which contained special jewelries, such as bangles, necklaces and so on, which were presented to the king by the citizens. This jewelry was kept separate from the regular treasury house where all the collected revenues were kept. Thus Pṛthu Mahārāja offered his stock of private jewelry to the lotus feet of the Kumāras. It has already been admitted that all the King's property belonged to the brāhmaṇas and that Pṛthu Mahārāja was simply using it for the welfare of the state. If it were actually the property of the brāhmaṇas, how could it be offered again to them? In this regard, Śrīpāda Śrīdhara Svāmī has explained that this offering is just like the servant's offering of food to his master. The food already belongs to the master, for the master has purchased it, but the servant, by preparing food, makes it acceptable to the master and thus offers it to him. In this way, everything belonging to Pṛthu Mahārāja was offered to the Kumāras.

TEXT 45

sainā-patyaṁ ca rājyaṁ ca

daṇḍa-netṛtvam eva ca

sarva lokādhipatyaṁ ca

veda-śāstra-vid arhati

SYNONYMS

sainā-patyam-post of commander-in-chief; ca-and; rājyam-post of ruler over the kingdom; ca-and; daṇḍa-ruling; netṛtvam-leadership; eva-certainly; ca-and; sarva-all; loka-adhipatyam-proprietorship of the planet; ca-and; veda-śāstra-vit-one who knows the purport of Vedic literature; arhati-deserves.

Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise and the proprietor of the whole planet, Pṛthu Mahārāja offered everything to the Kumāras.

In this verse it is very clearly stated that a kingdom, state or empire must be governed under the instructions of saintly persons and brāhmaṇas like the Kumāras. When monarchy ruled throughout the world, the monarch was actually directed by a board of brāhmaṇas and saintly persons. The king, as the administrator of the state, executed his duties as a servant of the brāhmaṇas. It was not that the kings or brāhmaṇas were dictators, nor did they consider themselves proprietors of the state. The kings were also well versed in Vedic literatures and thus were familiar with the injunction of Śrī Īśopaniṣad: īśāvāsyam idaṁ sarvam-everything that exists belongs to the Supreme Personality of Godhead. In Bhagavad-gītā Lord Kṛṣṇa also claims that He is the proprietor of all planetary systems (sarva-loka-maheśvaram). Since this is the case, no one can claim to be proprietor of the state. The king, president or head of the state should always remember that he is not the proprietor but the servant.

In the present age, the king or president forgets that he is the servant of God and thinks of himself as servant of the people. The present democratic government is proclaimed to be a people's government, a government by the people and for the people, but this type of government is not sanctioned by the Vedas. The Vedas maintain that a kingdom should be governed for the purpose of satisfying the Supreme Personality of Godhead and should therefore be ruled by a representative of the Lord. The head of a state should not be appointed if he is bereft of all Vedic knowledge. In this verse it is clearly stated (veda-śāstra-vid arhati) that all high government posts are especially meant for persons who are well conversant with the teachings of the Vedas. In the Vedas there are definite instructions defining how a king, commander-in-chief, soldier and citizen should behave. Unfortunately there are many so-called philosophers in the present age who give instruction without citing authority, and many leaders follow their unauthorized instruction. Consequently people are not happy.

The modern theory of dialectical communism, set forth by Karl Marx and followed by communist governments, is not perfect. According to Vedic communism, no one in the state should ever starve. Presently there are many bogus institutions which are collecting funds from the public for the purpose of giving food to starving people, but these funds are invariably misused. According to the Vedic instructions, the government should arrange things in such a way that there will be no question of starvation. In the Śrīmad-Bhāgavatam it is stated that a householder must see to it that even a lizard or a snake does not starve. They also must be given food. In actuality, however, there is no question of starvation because everything is the property of the Supreme Lord, and He sees to it that there is ample arrangement for feeding everyone. In the Vedas (Kaṭha Upaniṣad 2.2.13) it is said: eko bahūnāṁ yo vidadhāti kāmān. The Supreme Lord supplies the necessities of life to everyone, and there is no question of starvation. If anyone starves, it is due to the mismanagement of the so-called ruler, governor or president.

It is clear therefore that a person who is not well versed in the Vedic injunctions (veda-śāstra-vit) should not run for election as president, governor, etc. Formerly kings were rājarṣis, which meant that although they were serving as kings, they were as good as saintly persons because they would not transgress any of the injunctions of the Vedic scriptures and would rule under the direction of great saintly persons and brāhmaṇas. According to this arrangement, modern presidents, governors and chief executive officers are all unworthy of their posts because they are not conversant with Vedic administrative knowledge and they do not take direction from great saintly persons and brāhmaṇas. Because of his disobedience to the orders of the Vedas and the brāhmaṇas, King Vena, Pṛthu Mahārāja's father, was killed by the brāhmaṇas. Pṛthu Mahārāja therefore knew very well that it behooved him to rule the planet as the servant of saintly persons and brāhmaṇas.

TEXT 46

svam eva brāhmaṇo bhuṅkte

svaṁ vaste svaṁ dadāti ca

tasyaivānugraheṇānnaṁ

bhuñjate kṣatriyādayaḥ

SYNONYMS

svam-own; eva-certainly; brāhmaṇaḥ-the brāhmaṇa; bhuṅkte-enjoy; svam-own; vaste-clothing; svam-own; dadāti-gives in charity; ca-and; tasya-his; eva-certainly; anugraheṇa-by the mercy of; annam-food grains; bhuñjate-eats; kṣatriya-ādayaḥ-other divisions of society, headed by the kṣatriyas.

The kṣatriyas, vaiśyas and śūdras eat their food by virtue of the brāhmaṇas' mercy. It is the brāhmaṇas who enjoy their own property, clothe themselves with their own property and give charity with their own property.

The Supreme Personality of Godhead is worshiped with the words namo brahmaṇya-devāya, which indicate that the Supreme Lord accepts the brāhmaṇas as worshipable gods. The Supreme Lord is worshiped by everyone, yet to teach others He worships the brāhmaṇas. Everyone should follow the instructions of the brāhmaṇas, for their only business is to spread śabda-brahma, or Vedic knowledge, all over the world. Whenever there is a scarcity of brāhmaṇas to spread Vedic knowledge, chaos throughout human society results. Since brāhmaṇas and Vaiṣṇavas are direct servants of the Supreme Personality of Godhead, they do not depend on others. In actuality, everything in the world belongs to the brāhmaṇas, and out of their humility the brāhmaṇas accept charity from the kṣatriyas, or kings, and the vaiśyas, or merchants. Everything belongs to the brāhmaṇas, but the kṣatriya government and the mercantile people keep everything in custody, like bankers, and whenever the brāhmaṇas need money, the kṣatriyas and vaiśyas should supply it. It is like a savings account with money which the depositor can draw out at his will. The brāhmaṇas, being engaged in the service of the Lord, have very little time to handle the finances of the world, and therefore the riches are kept by the kṣatriyas, or the kings, who are to produce money upon the brāhmaṇas' demand. Actually the brāhmaṇas or Vaiṣṇavas do not live at others' cost; they live by spending their own money, although it appears that they are collecting this money from others. Kṣatriyas and vaiśyas have no right to give charity, for whatever they possess belongs to the brāhmaṇas. Therefore charity should be given by the kṣatriyas and vaiśyas under the instructions of the brāhmaṇas. Unfortunately at the present moment there is a scarcity of brāhmaṇas, and since the so-called kṣatriyas and vaiśyas do not carry out the orders of the brāhmaṇas, the world is in a chaotic condition.

The second line of this verse indicates that the kṣatriyas, vaiśyas and śūdras eat only by virtue of the brāhmaṇa's mercy; in other words, they should not eat anything which is forbidden by the brāhmaṇas. The brāhmaṇas and Vaiṣṇavas know what to eat, and by their personal example they do not eat anything which is not offered first to the Supreme Personality of Godhead. They eat only prasāda, or remnants of the food offered to the Lord. The kṣatriyas, vaiśyas and śūdras should eat only kṛṣṇa-prasāda, which is afforded them by the mercy of the brāhmaṇas. They cannot open slaughterhouses and eat meat, fish or eggs or drink liquor, or earn money for this purpose without authorization. In the present age, because society is not guided by brahminical instruction, the whole population is only absorbed in sinful activities. Consequently, everyone is deservedly being punished by the laws of nature. This is the situation in this age of Kali.

TEXT 47

yair īdṛśī bhagavato gatir ātma-vāda

ekāntato nigamibhiḥ pratipāditā naḥ

tuṣyantv adabhra-karuṇāḥ sva-kṛtena nityaṁ

ko nāma tat pratikaroti vinoda-pātram

SYNONYMS

yaiḥ-by those; īdṛśī-such kind of; bhagavataḥ-of the Supreme Personality of Godhead; gatiḥ-progress; ātma-vāde-spiritual consideration; ekāntataḥ-in complete understanding; nigamibhiḥ-by Vedic evidences; pratipāditā-conclusively established; naḥ-unto us; tuṣyantu-be satisfied; adabhra-unlimited; karuṇāḥ-mercy; sva-kṛtena-by your own activity; nityam-eternal; kaḥ-who; nāma-no one; tat-that; pratikaroti-counteracts; vinā-without; uda-pātram-offering of water in cupped hands.

Pṛthu Mahārāja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.

Great personalities of the material world are very eager to render welfare service to human society, but actually no one can render better service than one who distributes the knowledge of spiritual realization in relation with the Supreme Personality of Godhead. All living entities are within the clutches of the illusory energy. Forgetting their real identity, they hover in material existence, transmigrating from one body to another in search of a peaceful life. Since these living entities have very little knowledge of self-realization, they are not getting any relief, although they are very anxious to attain peace of mind and some substantial happiness. Saintly persons like the Kumāras, Nārada, Prahlāda, Janaka, Śukadeva Gosvāmī and Kapiladeva, as well as the followers of such authorities as the Vaiṣṇava ācāryas and their servants, can render a valuable service to humanity by disseminating knowledge of the relationship between the Supreme Personality of Godhead and the living entity. Such knowledge is the perfect benediction for humanity.

Knowledge of Kṛṣṇa is such a great gift that it is impossible to repay the benefactor. Therefore Pṛthu Mahārāja requested the Kumāras to be satisfied by their own benevolent activities in delivering souls from the clutches of māyā. The King saw that there was no other way to satisfy them for their exalted activities. The word vinoda-pātram can be divided into two words, vinā and uda-pātram, or can be understood as one word, vinoda-pātram, which means "joker." A joker's activities simply arouse laughter, and a person who tries to repay the spiritual master or teacher of the transcendental message of Kṛṣṇa becomes a laughingstock just like a joker because it is not possible to repay such a debt. The best friend and benefactor of all people is one who awakens humanity to its original Kṛṣṇa consciousness.

TEXT 48

maitreya uvāca

ta ātma-yoga-pataya

ādi-rājena pūjitāḥ

śīlaṁ tadīyaṁ śaṁsantaḥ

khe 'bhavan miṣatāṁ nṛṇām

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; te-they; ātma-yoga-patayaḥ-the masters of self-realization by devotional service; ādi-rājena-by the original king (Pṛthu); pūjitāḥ-being worshiped; śīlam-character; tadīyam-of the King; śaṁsantaḥ-eulogizing; khe-in the sky; abhavan-appeared; miṣatām-while observing; nṛṇām-of the people.

The great sage Maitreya continued: Being thus worshiped by Mahārāja Pṛthu, the four Kumāras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them.

It is said that the demigods never touch the surface of the earth. They walk and travel in space only. Like the great sage Nārada, the Kumāras do not require any machine to travel in space. There are also residents of Siddhaloka who can travel in space without machines. Since they can go from one planet to another, they are called siddhas; that is to say they have acquired all mystic and yogic powers. Such great saintly persons who have attained complete perfection in mystic yoga are not visible in this age on earth because humanity is not worthy of their presence. The Kumāras, however, praised the characteristics of Mahārāja Pṛthu and his great devotional attitude and humility. The Kumāras were greatly satisfied by King Pṛthu's method of worship. It was by the grace of Mahārāja Pṛthu that the common citizens in his domain could see the Kumāras flying in outer space.

TEXT 49

vainyas tu dhuryo mahatāṁ

saṁsthityādhyātma-śikṣayā

āpta-kāmam ivātmānaṁ

mena ātmany avasthitaḥ

SYNONYMS

vainyaḥ-the son of Vena Mahārāja (Pṛthu); tu-of course; dhuryaḥ-the chief; mahatām-of great personalities; saṁsthityā-being completely fixed; ādhyātma-śikṣayā-in the matter of self-realization; āpta-achieved; kāmam-desires; iva-like; ātmānam-in self-satisfaction; mene-considered; ātmani-in the self; avasthitaḥ-situated.

Amongst great personalities, Mahārāja Pṛthu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding.

Remaining fixed in devotional service gives one the utmost in self-satisfaction. Actually self-satisfaction can be achieved only by pure devotees, who have no desire other than to serve the Supreme Personality of Godhead. Since the Supreme Personality of Godhead has nothing to desire, He is fully satisfied with Himself. Similarly, a devotee who has no desire other than to serve the Supreme Personality of Godhead is as self-satisfied as the Supreme Lord. Everyone is hankering after peace of mind and self-satisfaction, but these can only be achieved by becoming a pure devotee of the Lord.

King Pṛthu's statements in previous verses regarding his vast knowledge and perfect devotional service are justified here, for he is considered best amongst all mahātmās. In Bhagavad-gītā (9.13) Śrī Kṛṣṇa speaks of mahātmās in this way:

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

The mahātmās are not under the clutches of the illusory energy but are under the protection of the spiritual energy. Because of this, the real mahātmā is always engaged in the devotional service of the Lord. Pṛthu Mahārāja exhibited all the symptoms of a mahātmā; therefore he is mentioned in this verse as dhuryo mahatām, best of the mahātmās.

TEXT 50

karmāṇi ca yathā-kālaṁ

yathā-deśaṁ yathā-balam

yathocitaṁ yathā-vittam

akarod brahma-sāt-kṛtam

SYNONYMS

karmāṇi-activities; ca-also; yathā-kālam-befitting time and circumstances; yathā-deśam-befitting the place and situation; yathā-balam-befitting one's own strength; yathā-ucitam-as far as possible; yathā-vittam-as far as one can spend money in this connection; akarot-performed; brahma-sāt-in the Absolute Truth; kṛtam-did.

Being self-satisfied, Mahārāja Pṛthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.

Mahārāja Pṛthu was a responsible monarch, and he had to execute the duties of a kṣatriya, a king and a devotee at the same time. Being perfect in the Lord's devotional service, he could execute his prescribed duties with complete perfection as befitted the time and circumstance and his financial strength and personal ability. In this regard, the word karmāṇi in this verse is significant. Pṛthu Mahārāja's activities were not ordinary, for they were in relationship with the Supreme Personality of Godhead. Śrīla Rūpa Gosvāmī has advised that things which are favorable to devotional service should not be rejected, nor should activity favorable for devotional service be considered ordinary work or fruitive activity. For example, an ordinary worker conducts business in order to earn money for his sense gratification. A devotee may perform the same work in exactly the same way, but his aim is to satisfy the Supreme Lord. Consequently his activities are not ordinary.

Pṛthu Mahārāja's activities were therefore not ordinary but were all spiritual and transcendental, for his aim was to satisfy the Lord. Just as Arjuna, who was a warrior, had to fight to satisfy Kṛṣṇa, Pṛthu Mahārāja performed his royal duties as king for the satisfaction of Kṛṣṇa. Indeed, whatever he did as emperor of the whole world was perfectly befitting a pure devotee. It is therefore said by a Vaiṣṇava poet, vaiṣṇavera kriyāmudrā vijñe nā bujhāya: no one can understand the activities of a pure devotee. A pure devotee's activities may appear like ordinary activities, but behind them there is profound significance-the satisfaction of the Lord. In order to understand the activities of a Vaiṣṇava, one has to become very expert. Mahārāja Pṛthu did not allow himself to function outside the institution of four varṇas and four āśramas, although as a Vaiṣṇava he was a paramahaṁsa, transcendental to all material activities. He remained at his position as a kṣatriya to rule the world and at the same time remained transcendental to such activities by satisfying the Supreme Personality of Godhead. Concealing himself as a pure devotee, he externally manifested himself as a very powerful and dutiful king. In other words, none of his activities were carried out for his own sense gratification; everything he did was meant for the satisfaction of the senses of the Lord. This is clearly explained in the next verse.

TEXT 51

phalaṁ brahmaṇi sannyasya

nirviṣaṅgaḥ samāhitaḥ

karmādhyakṣaṁ ca manvāna

ātmānaṁ prakṛteḥ param

SYNONYMS

phalam-result; brahmaṇi-in the Absolute Truth; sannyasya-giving up; nirviṣaṅgaḥ-without being contaminated; samāhitaḥ-completely dedicated; karma-activity; adhyakṣam-superintendent; ca-and; manvānaḥ-always thinking of; ātmānam-the Supersoul; prakṛteḥ-of material nature; param-transcendental.

Mahārāja Pṛthu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything.

The life and dedication of Mahārāja Pṛthu in the transcendental loving service of the Supreme Personality of Godhead serve as a good example of karma-yoga. The term karma-yoga is often used in Bhagavad-gīta-, and herein Mahārāja Pṛthu is giving a practical example of what karma-yoga actually is. The first requirement for the proper execution of karma-yoga is given herein. phalaṁ brahmaṇi sannyasya (or vinyasya): one must give the fruits of his activities to the Supreme Brahman, Parabrahman, Kṛṣṇa. By doing so, one actually situates himself in the renounced order of life, sannyāsa. As stated in Bhagavad-gītā (18.2), giving up the fruits of one's activities to the Supreme Personality of Godhead is called sannyāsa.

kāmyānāṁ karmaṇāṁ nyāsaṁ
sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ
prāhus tyāgaṁ vicakṣaṇāḥ

"To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men." Although he was living as a householder, Pṛthu Mahārāja was actually in the renounced order of life, sannyāsa. This will be clearer in the following verses.

The word nirviṣaṅgaḥ ("uncontaminated") is very significant because Mahārāja Pṛthu was not attached to the results of his activities. In this material world a person is always thinking of the proprietorship of everything he accumulates or works for. When the fruits of one's activities are rendered to the service of the Lord, one is actually practicing karma-yoga. Anyone can practice karma-yoga, but it is especially easy for the householder, who can install the Deity of the Lord in the home and worship Him according to the methods of bhakti-yoga. This method includes nine items: hearing, chanting, remembering, serving, worshiping the Deity, praying, carrying out orders, serving Kṛṣṇa as friend and sacrificing everything for Him.

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

(Bhāg. 7.5.23)

These methods of karma-yoga and bhakti-yoga are being broadcast all over the world by the International Society for Krishna Consciousness. Anyone can learn these methods simply by following the examples of the members of the Society.

In one's home or in a temple, the Deity is considered the proprietor of everything, and everyone is considered the Deity's eternal servant. The Lord is transcendental, for He is not part of this material creation. The words prakṛteḥ param are used in this verse because everything within this material world is created by the external, material energy of the Lord, but the Lord Himself is not a creation of this material energy. The Lord is the supreme superintendent of all material creations, as confirmed in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, producing all the moving and unmoving beings, and by its rule this manifestation is created and annihilated again and again."

All material changes and material progress taking place by the wonderful interaction of matter are under the superintendence of the Supreme Personality of Godhead, Kṛṣṇa. Events in the material world are not taking place blindly. If one always remains a servant of Kṛṣṇa and engages everything in His service, one is accepted as jīvan-mukta, a liberated soul, even during his lifetime within the material world. Generally liberation takes place after one gives up this body, but one who lives according to the example of Pṛthu Mahārāja is liberated even in this lifetime. In Kṛṣṇa consciousness the results of one's activities depend on the will of the Supreme Person. Indeed, in all cases the result is not dependent on one's own personal dexterity but is completely dependent on the will of the Supreme. This is the real significance of phalaṁ brahmaṇi sannyasya. A soul dedicated to the service of the Lord should never think of himself as the personal proprietor or the superintendent. A dedicated devotee should prosecute his work according to the rules and regulations described in devotional service. The results of his activities are completely dependent on the supreme will of the Lord.

TEXT 52

gṛheṣu vartamāno 'pi

sa sāmrājya-śriyānvitaḥ

nāsajjatendriyārtheṣu

niraham-matir arkavat

SYNONYMS

gṛheṣu-at home; vartamānaḥ-being present; api-although; saḥ-King Pṛthu; sāmrājya-the entire empire; śriyā-opulence; anvitaḥ-being absorbed in; na-never; asajjata-became attracted; indriya-artheṣu-for sense gratification; niḥ-nor; aham-I am; matiḥ-consideration; arka-the sun; vat-like.

Mahārāja Pṛthu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances.

The word gṛheṣu is significant in this verse. Out of the four āśramas-the brahmacarya, gṛhastha, vānaprastha and sannyāsa-only a gṛhastha, or householder, is allowed to associate with women; therefore the gṛhastha-āśrama is a kind of license for sense gratification given to the devotee. Pṛthu Mahārāja was special in that although he was given license to remain a householder, and although he possessed immense opulences in his kingdom, he never engaged in sense gratification. This was a special sign that indicated him to be a pure devotee of the Lord. A pure devotee is never attracted by sense gratification, and consequently he is liberated. In material life a person engages in sense gratification for his own personal satisfaction, but in the devotional or liberated life one aims to satisfy the senses of the Lord.

In this verse Mahārāja Pṛthu is likened to the sun (arka-vat). Sometimes the sun shines on stool, urine and so many other polluted things, but since the sun is all-powerful, it is never affected by the polluted things with which it associates. On the contrary, the sunshine sterilizes and purifies polluted and dirty places. Similarly, a devotee may engage in so many material activities, but because he has no desire for sense gratification, they never affect him. On the contrary, he dovetails all material activities for the service of the Lord. Since a pure devotee knows how to utilize everything for the Lord's service, he is never affected by material activities. Instead, by his transcendental plans he purifies such activities. This is described in Bhakti-rasāmṛta-sindhu. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] his aim is to become completely purified in the service of the Lord without being affected by material designations.

TEXT 53

evam adhyātma-yogena

karmāṇy anusamācaran

putrān utpādayām āsa

pañcārciṣy ātma-sammatān

SYNONYMS

evam-thus; adhyātma-yogena-by the means of bhakti-yoga; karmāṇi-activities; anu-always; samācaran-executing; putrān-sons; utpādayām āsa-begotten; pañca-five; arciṣi-in his wife, Arci; ātma-own; sammatān-according to his desire.

Being situated in the liberated position of devotional service, Pṛthu Mahārāja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire.

As a householder, Pṛthu Mahārāja had five sons by his wife, Arci, and all these sons were begotten as he desired them. They were not born whimsically or by accident. How one can beget children according to one's own desire is practically unknown in the present age (Kali-yuga). In this regard the secret of success depends on the parents' acceptance of the various purificatory methods known as saṁskāras. The first saṁskāra, the garbhādhāna-saṁskāra, or child-begetting saṁskāra, is compulsory, especially for the higher castes, the brāhmaṇas and the kṣatriyas. As stated in Bhagavad-gītā, sex life which is not against religious principles is Kṛṣṇa Himself, and according to religious principles, when one wants to beget a child he must perform the garbhādhāna-saṁskāra before having sex. The mental state of the father and mother before sex will certainly affect the mentality of the child to be begotten. A child who is begotten out of lust may not turn out as the parents desire. As stated in the śāstras, yathā yonir yathā bījam. Yathā yoniḥ indicates the mother, and yathā bījam indicates the father. If the mental state of the parents is prepared before they have sex, the child which they will beget will certainly reflect their mental condition. It is therefore understood by the words ātma-sammatān that both Pṛthu Mahārāja and Arci underwent the garbhādhāna purificatory process before begetting children, and thus they begot all their sons according to their desires and purified mental states. Pṛthu Mahārāja did not beget his children out of lust, nor was he attracted to his wife for sense gratificatory purposes. He begot the children as a gṛhastha for the future administration of his government all over the world.

TEXT 54

vijitāśvaṁ dhūmrakeśaṁ

haryakṣaṁ draviṇaṁ vṛkam

sarveṣāṁ loka-pālānāṁ

dadhāraikaḥ pṛthur guṇān

SYNONYMS

vijitāśvam-of the name Vijitāśva; dhūmrakeśam-of the name Dhūmrakeśa; haryakṣam-of the name Haryakṣa; draviṇam-of the name Draviṇa; vṛkam-of the name Vṛka; sarveṣām-of all; loka-pālānām-the governing heads of all planets; dadhāra-accepted; ekaḥ-one; pṛthuḥ-Pṛthu Mahārāja; guṇān-all qualities.

After begetting five sons, named Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa and Vṛka, Pṛthu Mahārāja continued to rule the planet. He accepted all the qualities of the deities who governed all other planets.

In each and every planet there is a predominating deity. It is understood from Bhagavad-gītā that in the sun there is a predominating deity named Vivasvān. Similarly, there is a predominating deity of the moon and of the various planets. Actually the predominating deities in all the other planets are descendants from the predominating deities of the sun and moon. On this planet earth there are two kṣatriya dynasties, and one comes from the predominating deity of the sun and the other from the predominating deity of the moon. These dynasties are known as Sūrya-vaṁśa and Candra-vaṁśa respectively. When monarchy existed on this planet, the chief member was one of the members of the Sūrya dynasty, or Sūrya-vaṁśa, and the subordinate kings belonged to the Candra-vaṁśa. However, Mahārāja Pṛthu was so powerful that he could exhibit all the qualities of the predominating deities in other planets.

In the modern age, people from earth have tried to go to the moon, but they have not been able to find anyone there, what to speak of meeting the moon's predominating deity. The Vedic literature, however, repeatedly informs us that the moon is full of highly elevated inhabitants who are counted amongst the demigods. We are therefore always in doubt about what kind of moon adventure the modern scientists of this planet earth have undertaken.

TEXT 55

gopīthāya jagat-sṛṣṭeḥ

kāle sve sve 'cyutātmakaḥ

mano-vāg-vṛttibhiḥ saumyair

guṇaiḥ saṁrañjayan prajāḥ

SYNONYMS

gopīthāya-for the protection of; jagat-sṛṣṭeḥ-of the supreme creator; kāle-in due course of time; sve sve-own; acyuta-ātmakaḥ-being Kṛṣṇa conscious; manaḥ-mind; vāk-words; vṛttibhiḥ-by occupation; saumyaiḥ-very gentle; guṇaiḥ-by qualification; saṁrañjayan-pleasing; prajāḥ-the citizens.

Since Mahārāja Pṛthu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord's creation by pleasing the various citizens according to their various desires. Therefore Pṛthu Mahārāja used to please them in all respects by his words, mentality, works and gentle behavior.

As will be explained in the next verse, Pṛthu Mahārāja used to please all kinds of citizens by his extraordinary capacity to understand the mentality of others. Indeed, his dealings were so perfect that every one of the citizens was very much satisfied and lived in complete peace. The word acyutātmakaḥ is significant in this verse, for Mahārāja Pṛthu used to rule this planet as the representative of the Supreme Personality of Godhead. He knew that he was the representative of the Lord and that the Lord's creation must be protected intelligently. Atheists cannot understand the purpose behind the creation. Although this material world is condemned when it is compared to the spiritual world, there is still some purpose behind it. Modern scientists and philosophers cannot understand that purpose, nor do they believe in the existence of a creator. They try to establish everything by their so-called scientific research, but they do not center anything around the supreme creator. A devotee, however, can understand the purpose of creation, which is to give facilities to the individual living entities who want to lord it over material nature. The ruler of this planet should therefore know that all the inhabitants, especially human beings, have come to this material world for sense enjoyment. It is therefore the duty of the ruler to satisfy them in their sense enjoyment as well as to elevate them to Kṛṣṇa consciousness so that they all can ultimately return home, back to Godhead.

With this idea in mind, the king or government head should rule the world. In this way, everyone will be satisfied. How can this be accomplished? There are many examples like Pṛthu Mahārāja, and the history of his regency on this planet is elaborately described in Śrīmad-Bhāgavatam. Even in this fallen age if the rulers, governors and presidents take advantage of Pṛthu Mahārāja's example, there will certainly be a reign of peace and prosperity throughout the world.

TEXT 56

rājety adhān nāmadheyaṁ

soma-rāja ivāparaḥ

sūryavad visṛjan gṛhṇan

pratapaṁś ca bhuvo vasu

SYNONYMS

rājā-the King; iti-thus; adhāt-took up; nāmadheyam-of the name; soma-rājaḥ-the king of the moon planet; iva-like; aparaḥ-on the other hand; sūrya-vat-like the sun-god; visṛjan-distributing; gṛhṇan-exacting; pratapan-by strong ruling; ca-also; bhuvaḥ-of the world; vasu-revenue.

Mahārāja Pṛthu became as celebrated a king as Soma-rāja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters.

In this verse Mahārāja Pṛthu is compared to the kings of the moon and sun. The king of the moon and the king of the sun serve as examples of how the Lord desires the universe to be ruled. The sun distributes heat and light and at the same time exacts water from all planets. The moon is very pleasing at night, and when one becomes fatigued after a day's labor in the sun, he can enjoy the moonshine. Like the sun-god, Pṛthu Mahārāja distributed his heat and light to give protection to his kingdom, for without heat and light no one can exist. Similarly, Pṛthu Mahārāja exacted taxes and gave such strong orders to the citizens and government that no one had the power to disobey him. On the other hand, he pleased everyone just like the moonshine. Both the sun and the moon have particular influences by which they maintain order in the universe, and modern scientists and philosophers should become familiar with the Supreme Lord's perfect plan for universal maintenance.

TEXT 57

durdharṣas tejasevāgnir

mahendra iva durjayaḥ

titikṣayā dharitrīva

dyaur ivābhīṣṭa-do nṛṇām

SYNONYMS

durdharṣaḥ-unconquerable; tejasā-by prowess; iva-like; agniḥ-fire; mahā-indraḥ-the King of heaven; iva-likened; durjayaḥ-insuperable; titikṣayā-by tolerance; dharitrī-the earth; iva-like; dyauḥ-the heavenly planets; iva-like; abhīṣṭa-daḥ-fulfilling desires; nṛṇām-of human society.

Mahārāja Pṛthu was so strong and powerful that no one could disobey his orders any more than one could conquer fire itself. He was so strong that he was compared to Indra, the King of heaven, whose power is insuperable. On the other hand, Mahārāja Pṛthu was also as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven itself.

It is the duty of a king to give protection to the citizens and to fulfill their desires. At the same time, the citizens must obey the laws of the state. Mahārāja Pṛthu maintained all the standards of good government, and he was so invincible that no one could disobey his orders any more than a person could stop heat and light emanating from a fire. He was so strong and powerful that he was compared to the King of heaven, Indra. In this age modern scientists have been experimenting with nuclear weapons, and in a former age they used to release brahmāstras, but all these brahmāstras and nuclear weapons are insignificant compared to the thunderbolt of the King of heaven. When Indra releases a thunderbolt, even the biggest hills and mountains crack. On the other hand, Mahārāja Pṛthu was as tolerant as the earth itself, and he fulfilled all the desires of his citizens just like torrents of rain from the sky. Without rainfall, it is not possible to fulfill one's various desires on this planet. As stated in Bhagavad-gītā (3.14), parjanyād anna-sambhavaḥ: food grains are produced only because rain falls from the sky, and without grains, no one on the earth can be satisfied. Consequently an unlimited distribution of mercy is compared to the water falling from the clouds. Mahārāja Pṛthu distributed his mercy incessantly, much like rainfall. In other words, Mahārāja Pṛthu was softer than a rose flower and harder than a thunderbolt. In this way he ruled over his kingdom.

TEXT 58

varṣati sma yathā-kāmaṁ

parjanya iva tarpayan

samudra iva durbodhaḥ

sattvenācala-rāḍ iva

SYNONYMS

varṣati-pouring; sma-used to; yathā-kāmam-as much as one can desire; parjanyaḥ-water; iva-like; tarpayan-pleasing; samudraḥ-the sea; iva-likened; durbodhaḥ-not understandable; sattvena-by existential position; acala-the hills; rāṭ iva-like the king of.

Just as rainfall satisfies everyone's desires, Mahārāja Pṛthu used to satisfy everyone. He was like the sea in that no one could understand his depths, and he was like Meru, the king of hills, in the fixity of his purpose.

Mahārāja Pṛthu used to distribute his mercy to suffering humanity, and it was like rainfall after excessive heat. The ocean is wide and expansive, and it is very difficult to measure its length and breadth; similarly, Pṛthu Mahārāja was so deep and grave that no one could fathom his purposes. The hill known as Meru is fixed in the universe as a universal pivot, and no one can move it an inch from its position; similarly, no one could ever dissuade Mahārāja Pṛthu when he was determined.

TEXT 59

dharma-rāḍ iva śikṣāyām

āścarye himavān iva

kuvera iva kośāḍhyo

guptārtho varuṇo yathā

SYNONYMS

dharma-rāṭ iva-like King Yamarāja (the superintendent of death); śikṣāyām-in education; āścarye-in opulence; himavān iva-like the Himalaya Mountains; kuveraḥ-the treasurer of the heavenly planets; iva-like; kośa-āḍhyaḥ-in the matter of possessing wealth; gupta-arthaḥ-secrecy; varuṇaḥ-the demigod named Varuṇa; yathā-like.

Mahārāja Pṛthu's intelligence and education were exactly like that of Yamarāja, the superintendent of death. His opulence was comparable to the Himalaya Mountains, where all valuable jewels and metals are stocked. He possessed great riches like Kuvera, the treasurer of the heavenly planets, and no one could reveal his secrets, for they were like the demigod Varuṇa's.

Yamarāja, or Dharmarāja, as the superintendent of death, has to judge the criminal living entities who have committed sinful activities throughout their lives. Consequently Yamarāja is expected to be most expert in judicial matters. Pṛthu Mahārāja was also highly learned and exceedingly exact in delivering his judgment upon the citizens. No one could excel him in opulence any more than estimate the stock of minerals and jewels in the Himalaya Mountains; therefore he is compared to Kuvera, the treasurer of the heavenly planets. Nor could anyone discover the secrets of his life any more than learn the secrets of Varuṇa, the demigod presiding over the water, the night, and the western sky. Varuṇa is omniscient, and since he punishes sins, he is prayed to for forgiveness. He is also the sender of disease and is often associated with Mitra and Indra.

TEXT 60

mātariśveva sarvātmā

balena mahasaujasā

aviṣahyatayā devo

bhagavān bhūta-rāḍ iva

SYNONYMS

mātariśvā-the air; iva-like; sarva-ātmā-all-pervading; balena-by bodily strength; mahasā ojasā-by courage and power; aviṣahyatayā-by intolerance; devaḥ-the demigod; bhagavān-the most powerful; bhūta-rāṭ iva-like Rudra, or Sadāśiva.

In his bodily strength and in the strength of his senses, Mahārāja Pṛthu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Śiva, or Sadāśiva.

TEXT 61

kandarpa iva saundarye

manasvī mṛga-rāḍ iva

vātsalye manuvan nṛṇāṁ

prabhutve bhagavān ajaḥ

SYNONYMS

kandarpaḥ-Cupid; iva-like; saundarye-in beauty; manasvī-in thoughtfulness; mṛga-rāṭ iva-like the king of the animals, the lion; vātsalye-in affection; manu-vat-like Svāyambhuva Manu; nṛṇām-of human society; prabhutve-in the matter of controlling; bhagavān-the lord; ajaḥ-Brahmā.

In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Svāyambhuva Manu, and in his ability to control he was like Lord Brahmā.

TEXT 62

bṛhaspatir brahma-vāde

ātmavattve svayaṁ hariḥ

bhaktyā go-guru-vipreṣu

viṣvaksenānuvartiṣu

hriyā praśraya-śīlābhyām

ātma-tulyaḥ parodyame

SYNONYMS

bṛhaspatiḥ-the priest of the heavenly planets; brahma-vāde-in the matter of spiritual understanding; ātma-vattve-in the matter of self-control; svayam-personally; hariḥ-the Supreme Personality of Godhead; bhaktyā-in devotion; go-cow; guru-spiritual master; vipreṣu-unto the brāhmaṇas; viṣvaksena-the Personality of Godhead; anuvartiṣu-followers; hriyā-by shyness; praśraya-śīlābhyām-by most gentle behavior; ātma-tulyaḥ-exactly like his personal interest; para-udyame-in the matter of philanthropic work.

In his personal behavior, Pṛthu Mahārāja exhibited all good qualities, and in spiritual knowledge he was exactly like Bṛhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brāhmaṇas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self.

When Lord Caitanya talked to Sārvabhauma Bhaṭṭācārya, the Lord honored him as the incarnation of Bṛhaspati. Bṛhaspati is the chief priest of the heavenly kingdom, and he is a follower of the philosophy known as brahma-vada, or Māyāvāda. Bṛhaspati is also a great logician. It appears from this statement that Mahārāja Pṛthu, although a great devotee constantly engaged in the loving service of the Lord, could defeat all kinds of impersonalists and Māyāvādīs by his profound knowledge of Vedic scriptures. We should learn from Mahārāja Pṛthu that a Vaiṣṇava, or devotee, must not only be fixed in the service of the Lord, but, if required, must be prepared to argue with the impersonalist Māyāvādīs with all logic and philosophy and defeat their contention that the Absolute Truth is impersonal.

The Supreme Personality of Godhead is the ideal self-controller or brahmacārī. When Kṛṣṇa was elected to be president of the Rājasūya yajña performed by Mahārāja Yudhiṣṭhira, Grandfather Bhīṣmadeva praised Lord Kṛṣṇa as the greatest brahmacārī. Because Grandfather Bhīṣmadeva was a brahmacārī, he was quite fit to distinguish a brahmacārī from a vyabhicārī. Although Pṛthu Mahārāja was a householder and father of five children, he was still considered to be most controlled. One who begets Kṛṣṇa conscious children for the benefit of humanity is actually a brahmacārī. One who simply begets children like cats and dogs is not a proper father. The word brahmacārī also refers to one who acts on the platform of Brahman, or devotional service. In the impersonal Brahman conception, there is no activity, yet when one performs activities in connection with the Supreme Personality of Godhead, he is to be known as brahmacārī. Thus Pṛthu Mahārāja was an ideal brahmacārī and gṛhastha simultaneously. Viṣvaksenānuvartiṣu refers to those devotees who are constantly engaged in the service of the Lord. Other devotees must follow in their footsteps. Śrīla Narottama dāsa Ṭhākura said, ei chaya gosāñi yāra, mui tāra dāsa. He is prepared to become the disciple of anyone who follows in the footsteps of the six Gosvāmīs.

Also, like all Vaiṣṇavas, Mahārāja Pṛthu was devoted to cow protection, spiritual masters and qualified brāhmaṇas. Pṛthu Mahārāja was also very humble, meek and gentle, and whenever he performed any philanthropic work or welfare activity for the general public, he would labor exactly as if he were tending to his own personal necessities. In other words, his philanthropic activities were not for the sake of show but were performed out of personal feeling and commitment. All philanthropic activities should be thus performed.

TEXT 63

kīrtyordhva-gītayā pumbhis

trailokye tatra tatra ha

praviṣṭaḥ karṇa-randhreṣu

strīṇāṁ rāmaḥ satām iva

SYNONYMS

kīrtyā-by reputation; ūrdhva-gītayā-by loud declaration; pumbhiḥ-by the general public; trai-lokye-all over the universe; tatra tatra-here and there; ha-certainly; praviṣṭaḥ-entering; karṇa-randhreṣu-in the aural holes; strīṇām-of the women; rāmaḥ-Lord Rāmacandra; satām-of the devotees; iva-like.

Throughout the whole universe-in the higher, lower and middle planetary systems-Pṛthu Mahārāja's reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Rāmacandra.

In this verse the words strīṇām and rāmaḥ are significant. It is the practice amongst ladies to hear and enjoy the praises of certain heroes. From this verse it appears that Pṛthu Mahārāja's reputation was so great that ladies all over the universe would hear of it with great pleasure. At the same time, his glories were heard all over the universe by the devotees, and they were as pleasing as Lord Rāmacandra's glories. Lord Rāmacandra's kingdom is still existing, and recently there was a political party in India named the Rāmarājya party, which wanted to establish a kingdom resembling the kingdom of Rāma. Unfortunately, modern politicians want the kingdom of Rāma without Rāma Himself. Although they have banished the idea of God consciousness, they still expect to establish the kingdom of Rāma. Such a proposal is rejected by devotees. Pṛthu Mahārāja's reputation was heard by saintly persons because he exactly represented Lord Rāmacandra, the ideal king.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Pṛthu Mahārāja's Meeting With the Four Kumāras."

Chapter Twenty-three

Mahārāja Pṛthu's Going Back Home

TEXTS 1–3

maitreya uvāca

dṛṣṭvātmānaṁ pravayasam

ekadā vainya ātmavān

ātmanā vardhitāśeṣa-

svānusargaḥ prajāpatiḥ

jagatas tasthuṣaś cāpi

vṛttido dharma-bhṛt satām

niṣpāditeśvarādeśo

yad-artham iha jajñivān

ātmajeṣv ātmajāṁ nyasya

virahād rudatīm iva

prajāsu vimanaḥsv ekaḥ

sa-dāro 'gāt tapo-vanam

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya continued to speak; dṛṣṭvā-after seeing; ātmānam-of the body; pravayasam-old age; ekadā-once upon a time; vainyaḥ-King Pṛthu; ātma-vān-fully conversant in spiritual education; ātmanā-by oneself; vardhita-increased; aśeṣa-unlimitedly; sva-anusargaḥ-creation of material opulences; prajā-patiḥ-a protector of citizens; jagataḥ-moving; tasthuṣaḥ-not moving; ca-also; api-certainly; vṛtti-daḥ-one who gives pensions; dharma-bhṛt-one who observes the religious principles; satām-of the devotees; niṣpādita-fully executed; īśvara-of the Supreme Personality of Godhead; ādeśaḥ-order; yat-artham-in coordination with Him; iha-in this world; jajñivān-performed; ātma-jeṣu-unto his sons; ātma-jām-the earth; nyasya-indicating; virahāt-out of separation; rudatīm iva-just like lamenting; prajāsu-unto the citizens; vimanaḥsu-unto the aggrieved; ekaḥ-alone; sa-dāraḥ-with his wife; agāt-went; tapaḥ-vanam-in the forest where one can execute austerities.

At the last stage of his life, when Mahārāja Pṛthu saw himself getting old, that great soul, who was king of the world, divided whatever opulence he had accumulated amongst all kinds of living entities, moving and nonmoving. He arranged pensions for everyone according to religious principles, and after executing the orders of the Supreme Personality of Godhead, in complete coordination with Him, he dedicated his sons unto the earth, which was considered to be his daughter. Then Mahārāja Pṛthu left the presence of his citizens, who were almost lamenting and crying from feeling separation from the King, and went to the forest alone with his wife to perform austerities.

Mahārāja Pṛthu was one of the śaktyāveśa incarnations of the Supreme Personality of Godhead, and as such he appeared on the surface of the earth to execute the orders of the Supreme. As stated in Bhagavad-gītā, the Supreme Lord is the proprietor of all planets, and He is always anxious to see that in each and every planet the living entities are happily living and executing their duties. As soon as there is some discrepancy in the execution of duties, the Lord appears on earth, as confirmed in Bhagavad-gītā (4.7): yadā yadā hi dharmasya glānir bhavati bhārata.

Since there were so many discrepancies during the reign of King Vena, the Lord sent His most confidential devotee Mahārāja Pṛthu to settle things. Therefore, after executing the orders of the Supreme Personality of Godhead and settling the affairs of the world, Mahārāja Pṛthu was ready to retire. He had been exemplary in his governmental administration, and now he was to become exemplary in his retirement. He divided all his property amongst his sons and appointed them to rule the world, and then he went to the forest with his wife. It is significant in this connection that it is said that Mahārāja Pṛthu retired alone and at the same time took his wife with him. According to Vedic principles, when retiring from family life, one can take his wife with him, for the husband and wife are considered to be one unit. Thus they can both combinedly perform austerities for liberation. This is the path that Mahārāja Pṛthu, who was an exemplary character, followed, and this is also the way of Vedic civilization. One should not simply remain at home until the time of death, but should separate from family life at a timely moment and prepare himself to go back to Godhead. As a śaktyāveśa incarnation of God who had actually come from Vaikuṇṭha as a representative of Kṛṣṇa, Mahārāja Pṛthu was certain to go back to Godhead. Nonetheless, in order to set the example in all ways, he also underwent severe austerities in the tapo-vana. It appears that in those days there were many tapo-vanas, or forests especially meant for retirement and the practice of austerities. Indeed, it was compulsory for everyone to go to the tapo-vana to fully accept the shelter of the Supreme Personality of Godhead, for it is very difficult to retire from family life and at the same time remain at home.

TEXT 4

tatrāpy adābhya-niyamo

vaikhānasa-susammate

ārabdha ugra-tapasi

yathā sva-vijaye purā

SYNONYMS

tatra-there; api-also; adābhya-severe; niyamaḥ-austerities; vaikhānasa-rules and regulations of retired life; su-sammate-perfectly recognized; ārabdhaḥ-beginning; ugra-severe; tapasi-austerity; yathā-as much as; sva-vijaye-in conquering the world; purā-formerly.

After retiring from family life, Mahārāja Pṛthu strictly followed the regulations of retired life and underwent severe austerities in the forest. He engaged in these activities as seriously as he had formerly engaged in leading the government and conquering everyone.

As it is necessary for one to become very active in family life, similarly, after retirement from family life, it is necessary to control the mind and senses. This is possible when one engages himself fully in the devotional service of the Lord. Actually the whole purpose of the Vedic system, the Vedic social order, is to enable one to ultimately return home, back to Godhead. The gṛhastha-āśrama is a sort of concession combining sense gratification with a regulative life. It is to enable one to easily retire in the middle of life and engage fully in austerities in order to transcend material sense gratification once and for all. Therefore in the vānaprastha stage of life, tapasya, or austerity, is strongly recommended. Mahārāja Pṛthu followed exactly all the rules of vānaprastha life, which is technically known as vaikhānasa-āśrama. The word vaikhānasa-susammate is significant because in vānaprastha life the regulative principles are also to be strictly followed. In other words, Mahārāja Pṛthu was an ideal character in every sphere of life. Mahājano yena gataḥ sa panthāḥ: one should follow in the footsteps of great personalities. Thus by following the exemplary character of Mahārāja Pṛthu, one can become perfect in all respects while living this life or while retiring from active life. Thus after giving up this body, one can become liberated and go back to Godhead.

TEXT 5

kanda-mūla-phalāhāraḥ

śuṣka-parṇāśanaḥ kvacit

ab-bhakṣaḥ katicit pakṣān

vāyu-bhakṣas tataḥ param

SYNONYMS

kanda-trunk; mūla-roots; phala-fruits; āhāraḥ-eating; śuṣka-dry; parṇa-leaves; aśanaḥ-eating; kvacit-sometimes; ap-bhakṣaḥ-drinking water; katicit-for several; pakṣān-fortnights; vāyu-the air; bhakṣaḥ-breathing; tataḥ param-thereafter.

In the tapo-vana, Mahārāja Pṛthu sometimes ate the trunks and roots of trees, and sometimes he ate fruit and dried leaves, and for some weeks he drank only water. Finally he lived simply by breathing air.

In Bhagavad-gītā, yogīs are advised to go to a secluded place in the forest and live alone in a sanctified spot there. By Pṛthu Mahārāja's behavior we can understand that when he went to the forest he did not eat any cooked food sent from the city by some devotees or disciples. As soon as one takes a vow to live in the forest, he must simply eat roots, tree trunks, fruits, dried leaves or whatever nature provides in that way. Pṛthu Mahārāja strictly adopted these principles for living in the forest, and sometimes he ate nothing but dried leaves and drank nothing but a little water. Sometimes he lived on nothing but air, and sometimes he ate some fruit from the trees. In this way he lived in the forest and underwent severe austerity, especially in regards to eating. In other words, overeating is not at all recommended for one who wants to progress in spiritual life. Śrī Rūpa Gosvāmī also warns that too much eating and too much endeavor (atyāhāraḥ prayāsaś ca) are against the principles by which one can advance in spiritual life.

It is also notable that according to Vedic injunction, to live in the forest is to live in the mode of complete goodness, whereas to live in the city is to live in the mode of passion, and to live in a brothel or drinking house is to live in the mode of ignorance. However, to live in a temple is to live in Vaikuṇṭha, which is transcendental to all the modes of material nature. This Kṛṣṇa consciousness movement affords one the opportunity to live in the temple of the Lord, which is as good as Vaikuṇṭha. Consequently a Kṛṣṇa conscious person does not need to go to the forest and artificially try to imitate Mahārāja Pṛthu or the great sages and munis who used to live in the forest.

Śrīla Rūpa Gosvāmī, after retiring from his minister's seat in the government, went to Vṛndāvana and lived beneath a tree, like Mahārāja Pṛthu. Since then, many people have gone to Vṛndāvana to imitate Rūpa Gosvāmī's behavior. Instead of advancing in spiritual life, many have fallen into material habits and even in Vṛndāvana have become victims of illicit sex, gambling and intoxication. The Kṛṣṇa consciousness movement has been introduced in the Western countries, but it is not possible for Westerners to go to the forest and practice the severe austerities which were ideally practiced by Pṛthu Mahārāja or Rūpa Gosvāmī. However, Westerners or anyone else can follow in the footsteps of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura by living in a temple, which is transcendental to residence in a forest, and to vow to accept kṛṣṇa-prasāda and nothing else, follow the regulative principles and chant sixteen rounds daily of the Hare Kṛṣṇa mantra. In this way, one's spiritual life will never be disturbed.

TEXT 6

grīṣme pañca-tapā vīro

varṣāsv āsāraṣāṇ muniḥ

ākaṇṭha-magnaḥ śiśire

udake sthaṇḍile-śayaḥ

SYNONYMS

grīṣme-in the summer season; pañca-tapāḥ-five kinds of heating; vīraḥ-the hero; varṣāsu-in the rainy season; āsāraṣāṭ-being situated within the torrents of rain; muniḥ-like the great sages; ākaṇṭha-up to the neck; magnaḥ-drowned; śiśire-in winter; udake-within water; sthaṇḍile-śayaḥ-lying down on the floor.

Following the principles of forest living and the footsteps of the great sages and munis, Pṛthu Mahārāja accepted five kinds of heating processes during the summer season, exposed himself to torrents of rain in the rainy season and, in the winter, stood in water up to his neck. He also used to simply lie down on the floor to sleep.

These are some of the austerities executed by the jñānīs and yogīs, who cannot accept the process of bhakti-yoga. They must undergo such severe types of austerity in order to become purified from material contamination. pañca-tapāḥ refers to five kinds of heating processes. One is enjoined to sit within a circle of fire, with flames blazing from four sides and the sun blazing directly overhead. This is one kind of pañca-tapāḥ recommended for austerity. Similarly, in the rainy season one is enjoined to expose himself to torrents of rain and in winter to sit in cold water up to the neck. As far as bedding is concerned, the ascetic should be content with simply lying on the floor. The purpose for undergoing such severe austerities is to become a devotee of the Supreme Personality of Godhead, Kṛṣṇa, as explained in the next verse.

TEXT 7

titikṣur yata-vāg dānta

ūrdhva-retā jitānilaḥ

ārirādhayiṣuḥ kṛṣṇam

acarat tapa uttamam

SYNONYMS

titikṣuḥ-tolerating; yata-controlling; vāk-words; dāntaḥ-controlling the senses; ūrdhva-retāḥ-without discharge of semen; jita-anilaḥ-controlling the life air; ārirādhayiṣuḥ-simply desiring; kṛṣṇam-Lord Kṛṣṇa; acarat-practice; tapaḥ-austerities; uttamam-the best.

Mahārāja Pṛthu underwent all these severe austerities in order to control his words and his senses, to refrain from discharging his semen and to control the life air within his body. All this he did for the satisfaction of Kṛṣṇa. He had no other purpose.

In Kali-yuga the following is recommended:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

In order to be recognized by Kṛṣṇa, the Supreme Personality of Godhead, one should chant the holy name of the Lord continuously, twenty-four hours a day. Unfortunate persons who cannot accept this formula prefer to execute some type of pseudomeditation, without accepting the other processes of austerity. The fact is, however, that one must accept either the severe method of austerity described above to become purified or take to the process of devotional service recommended for pleasing the Supreme Lord, Kṛṣṇa. The person who is Kṛṣṇa conscious is most intelligent because in Kali-yuga it is not at all possible to undergo such severe austerities. We need only follow great personalities like Lord Caitanya Mahāprabhu. In His Śikṣāṣṭaka, Lord Caitanya Mahāprabhu wrote, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: all glories to the holy names of Lord Kṛṣṇa, which from the very beginning purify the heart and immediately liberate one. Bhava-mahā-dāvāgni-nirvāpanam. If the real purpose of all yoga is to please Lord Kṛṣṇa, then this simple bhakti-yoga system recommended for this age is sufficient. It is necessary, however, to engage constantly in the service of the Lord. Although Pṛthu Mahārāja executed his austerities long before the appearance of Lord Kṛṣṇa on this planet, his purpose was still to please Kṛṣṇa.

There are many fools who claim that worship of Kṛṣṇa began only about five thousand years ago, after the appearance of Lord Kṛṣṇa in India, but this is not a fact. Pṛthu Mahārāja worshiped Kṛṣṇa millions of years ago, for Pṛthu happened to be a descendant of the family of Mahārāja Dhruva, who reigned for thirty-six thousand years during the Satya-yuga age. Unless his total life-span was one hundred thousand years, how could Dhruva Mahārāja reign over the world for thirty-six thousand years? The point is that Kṛṣṇa worship existed at the beginning of creation and has continued to exist throughout Satya-yuga, Tretā-yuga and Dvāpara-yuga, and now it is continuing in Kali-yuga. As stated in Bhagavad-gītā, Kṛṣṇa appears not only in this millennium of Brahmā's life, but in every millennium. Therefore worship of Kṛṣṇa is conducted in all millenniums. It is not that Kṛṣṇa worship began only when Kṛṣṇa appeared on this planet five thousand years ago. This is a foolish conclusion that is not substantiated by Vedic literatures.

Also of significance in this verse are the words ārirādhayiṣuḥ kṛṣṇam acarat tapa uttamam. Mahārāja Pṛthu underwent severe types of austerities for the express purpose of worshiping Kṛṣṇa. Kṛṣṇa is so kind, especially in this age, that He appears in the transcendental vibration of His holy name. As is said in the Nārada-pañcarātra, ārādhito yadi haris tapasā tataḥ kim. If Kṛṣṇa is worshiped, if He is the goal of advancement, there is no need for one to execute severe types of tapasya, because one has already reached his destination. If, after executing all types of tapasya, one cannot reach Kṛṣṇa, all his tapasya has no value, for without Kṛṣṇa all austerity is simply wasted labor. Śrama eva hi kevalam (Bhāg. 1.2.8). We should therefore not be discouraged just because we cannot go to the forest and practice severe austerities. Our life is so short that we must strictly adhere to the principles laid down by the Vaiṣṇava ācāryas and peacefully execute Kṛṣṇa consciousness. There is no need to become despondent. Narottama dāsa Ṭhākura recommends: ānande bala hari, bhaja vṛndāvana, śri-guru-vaiṣṇava-pade majāiyā mana. For a transcendental, blissful life, chant the Hare Kṛṣṇa mantra, come worship the holy place of Vṛndāvana, and always engage in the service of the Lord, of the spiritual master and of the Vaiṣṇavas. This Kṛṣṇa consciousness movement is therefore very safe and easy. We have only to execute the order of the Lord and fully surrender unto Him. We have only to execute the order of the spiritual master, preach Kṛṣṇa consciousness and follow in the path of the Vaiṣṇavas. The spiritual master represents both Lord Kṛṣṇa and the Vaiṣṇavas; therefore by following the instructions of the spiritual master and by chanting Hare Kṛṣṇa, everything will be all right.

TEXT 8

tena kramānusiddhena

dhvasta-karma-malāśayaḥ

prāṇāyāmaiḥ sanniruddha-

ṣaḍ-vargaś chinna-bandhanaḥ

SYNONYMS

tena-thus by practicing such austerities; krama-gradually; anu-constantly; siddhena-by perfection; dhvasta-smashed; karma-fruitive activities; mala-dirty things; āśayaḥ-desire; prāṇa-āyāmaiḥ-by practice of prāṇāyāma-yoga, breathing exercises; san-being; niruddha-stopped; ṣaṭ-vargaḥ-the mind and the senses; chinna-bandhanaḥ-completely cut off from all bondage.

By thus practicing severe austerities, Mahārāja Pṛthu gradually became steadfast in spiritual life and completely free of all desires for fruitive activities. He also practiced breathing exercises to control his mind and senses, and by such control he became completely free from all desires for fruitive activity.

The word prāṇāyāmaiḥ is very important in this verse because the haṭha-yogīs and aṣṭāṅga-yogīs practice prāṇāyāma, but generally they do not know the purpose behind it. The purpose of prāṇāyāma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogīs who practice in Western countries have no idea of this. The aim of prāṇāyāma is not to make the body strong and fit for working hard. The aim is worship of Kṛṣṇa. In the previous verse it was specifically mentioned that whatever austerity, prāṇāyāma and mystic yoga practices Pṛthu Mahārāja performed were performed for the sake of worshiping Kṛṣṇa. Thus Pṛthu Mahārāja serves as a perfect example for yogīs also. Whatever he did, he did to please the Supreme Personality of Godhead, Kṛṣṇa.

The minds of those who are addicted to fruitive activity are always filled with unclean desires. Fruitive activities are symptomatic of our polluted desire to dominate material nature. As long as one continues to be subject to polluted desires, he has to accept one material body after another. So-called yogīs, without knowledge of the real purpose of yoga, practice it in order to keep the body fit. Thus they engage themselves in fruitive activities, and thus they are bound by desire to accept another body. They are not aware that the ultimate goal of life is to approach Kṛṣṇa. In order to save such yogīs from wandering throughout the different species of life, the śāstras warn that in this age such yogic practice is simply a waste of time. The only means of elevation is the chanting of the Hare Kṛṣṇa mahā-mantra.

King Pṛthu's activities took place in Satya-yuga, and in this age this practice of yoga is misunderstood by fallen souls who are not capable of practicing anything. Consequently the śāstras enjoin: kalau nāsty eva nāsty eva nāsty eva gatir anyathā. The conclusion is that unless the karmīs, jñānīs and yogīs come to the point of devotional service to Lord Kṛṣṇa, their so-called austerities and yoga have no value. Nārādhitaḥ: if Hari, the Supreme Personality of Godhead, is not worshiped, there is no point in practicing meditational yoga, performing karma-yoga or culturing empiric knowledge. As far as prāṇāyāma is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered prāṇāyāma. In a previous verse, Sanat-kumāra instructed Mahārāja Pṛthu to engage constantly in the service of the Supreme Lord, Vāsudeva:

yat pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ

Only by worshiping Vāsudeva can one become free from the desires of fruitive activities. Outside of worshiping Vāsudeva, the yogīs and jñānīs cannot attain freedom from such desires.

tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaṇās tam araṇaṁ bhaja vāsudevam

(Bhāg. 4.22.39)

Here the word prāṇāyāma does not refer to any ulterior motive. The actual aim is to strengthen the mind and senses in order to engage them in devotional service. In the present age this determination can be very easily acquired simply by chanting the holy names-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 9

sanat-kumāro bhagavān

yad āhādhyātmikaṁ param

yogaṁ tenaiva puruṣam

abhajat puruṣarṣabhaḥ

SYNONYMS

sanat-kumāraḥ-Sanat-kumāra; bhagavān-most powerful; yat-that which; āha-said; ādhyātmikam-spiritual advancement of life; param-ultimate; yogam-mysticism; tena-by that; eva-certainly; puruṣam-the Supreme Person; abhajat-worshiped; puruṣa-ṛṣabhaḥ-the best of human beings.

Thus the best amongst human beings, Mahārāja Pṛthu, followed that path of spiritual advancement which was advised by Sanat-kumāra. That is to say, he worshiped the Supreme Personality of Godhead, Kṛṣṇa.

In this verse it is clearly said that Mahārāja Pṛthu, practicing the prāṇāyāma-yoga system, engaged in the service of the Supreme Personality of Godhead as advised by the saint Sanat-kumāra. In this verse the words puruṣam abhajat puruṣarṣabhaḥ are significant: puruṣarṣabha refers to Mahārāja Pṛthu, the best amongst human beings, and puruṣam refers to the Supreme Personality of Godhead. The conclusion is that the best man amongst all men engages in the service of the Supreme Person. One puruṣa is worshipable, and the other puruṣa is the worshiper. When the puruṣa who worships, the living entity, thinks of becoming one with the Supreme person, he simply becomes bewildered and falls into the darkness of ignorance. As stated by Lord Kṛṣṇa in Bhagavad-gītā (2.12), all living entities assembled in the battlefield, as well as Kṛṣṇa Himself, were also present in the past as individuals and would continue to be present in the future as individuals also. Therefore the two puruṣas, the living entity and the Supreme Personality of Godhead, never lose their respective identities.

Actually, one who is self-realized engages himself in the service of the Lord perpetually, both in this life and in the next. Indeed, for devotees there is no difference between this life and the next. In this life a neophyte devotee is trained to serve the Supreme Personality of Godhead, and in the next life he approaches that Supreme Person in Vaikuṇṭha and renders the same devotional service. Even for the neophyte devotee, devotional service is considered brahma-bhūyāya kalpate. Devotional service to the Lord is never considered a material activity. Since he is acting on the brahma-bhūta platform, a devotee is already liberated. He therefore has no need to practice any other type of yoga in order to approach the brahma-bhūta stage. If the devotee adheres strictly to the orders of the spiritual master, follows the rules and regulations and chants the Hare Kṛṣṇa mantra, it should be concluded that he is already at the brahma-bhūta stage, as confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."

TEXT 10

bhagavad-dharmiṇaḥ sādhoḥ

śraddhayā yatataḥ sadā

bhaktir bhagavati brahmaṇy

ananya-viṣayābhavat

SYNONYMS

bhagavat-dharmiṇaḥ-one who executes devotional service; sādhoḥ-of the devotee; śraddhayā-with faith; yatataḥ-endeavoring; sadā-always; bhaktiḥ-devotion; bhagavati-unto the Personality of Godhead; brahmaṇi-the origin of impersonal Brahman; ananya-viṣayā-firmly fixed without deviation; abhavat-became.

Mahārāja Pṛthu thus engaged completely in devotional service, executing the rules and regulations strictly according to principles, twenty-four hours daily. Thus his love and devotion unto the Supreme Personality of Godhead, Kṛṣṇa, developed and became unflinching and fixed.

The word bhagavad-dharmiṇaḥ indicates that the religious process practiced by Mahārāja Pṛthu was beyond all pretensions. As stated in the beginning of Śrīmad-Bhāgavatam (1.1.2), dharmaḥ projjhita-kaitavo 'tra: religious principles which are simply pretentious are actually nothing but cheating. Bhagavad-dharmiṇaḥ is described by Vīrarāghava Ācārya as nivṛtta-dharmeṇa, which indicates that it cannot be contaminated by material aspiration. As described by Śrīla Rūpa Gosvāmī:

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

When one who is not inspired by material desires and is not contaminated by the processes of fruitive activity and empiric speculation fully engages in the favorable service of the Lord, his service is called bhagavad-dharma, or pure devotional service. In this verse the word brahmaṇi does not refer to the impersonal Brahman. Impersonal Brahman is a subordinate feature of the Supreme Personality of Godhead, and since impersonal Brahman worshipers desire to merge into the Brahman effulgence, they cannot be considered followers of bhagavad-dharma. After being baffled in his material enjoyment, the impersonalist may desire to merge into the existence of the Lord, but a pure devotee of the Lord has no such desire. Therefore a pure devotee is really bhagavad-dharmī.

It is clear from this verse that Mahārāja Pṛthu was never a worshiper of the impersonal Brahman but was at all times a pure devotee of the Supreme Personality of Godhead. Bhagavati brahmaṇi refers to one who is engaged in devotional service to the Personality of Godhead. A devotee's knowledge of the impersonal Brahman is automatically revealed, and he is not interested in merging into the impersonal Brahman. Mahārāja Pṛthu's activities in devotional service enabled him to become fixed and steady in the discharge of devotional activities without having to take recourse to karma, jñāna or yoga.

TEXT 11

tasyānayā bhagavataḥ parikarma-śuddha-

sattvātmanas tad-anusaṁsmaraṇānupūrtyā

jñānaṁ viraktimad abhūn niśitena yena

ciccheda saṁśaya-padaṁ nija-jīva-kośam

SYNONYMS

tasya-his; anayā-by this; bhagavataḥ-of the Supreme Personality of Godhead; parikarma-activities in devotional service; śuddha-pure, transcendental; sattva-existence; ātmanaḥ-of the mind; tat-of the Supreme Personality of Godhead; anusaṁsmaraṇa-constantly remembering; anupūrtyā-being perfectly done; jñānam-knowledge; virakti-nonattachment; mat-possessing; abhūt-became manifested; niśitena-by sharpened activities; yena-by which; ciccheda-become separated; saṁśaya-padam-position of doubtfulness; nija-own; jīva-kośam-encagement of the living entity.

By regularly discharging devotional service, Pṛthu Mahārāja became transcendental in mind and could therefore constantly think of the lotus feet of the Lord. Because of this, he became completely detached and attained perfect knowledge by which he could transcend all doubt. Thus he was freed from the clutches of false ego and the material conception of life.

In the Nārada-pañcarātra, devotional service to the Lord is likened unto a queen. When a queen gives an audience, many maidservants follow her. The maidservants of devotional service are material opulence, liberation and mystic powers. The karmīs are very much attached to material enjoyment, the jñānīs are very anxious to become freed from material clutches, and the yogīs are very fond of attaining the eight kinds of mystic perfection. From the Nārada-pañcarātra we understand that if one attains the stage of pure devotional service, he also attains all the opulences derived from fruitive activities, empiric philosophical speculation and mystic yogic practice. Śrīla Bilvamaṅgala Ṭhākura therefore prayed in his Kṛṣṇa-karṇāmṛta: "My dear Lord, if I have unflinching devotion to You, You become manifest before me personally, and the results of fruitive activity and empiric philosophical speculation-namely religion, economic development, sense gratification and liberation-become like personal attendants and remain standing before me as if awaiting my order." The idea here is that the jñānīs, by culture of brahma-vidyā, spiritual knowledge, struggle very hard to get out of the clutches of material nature, but a devotee, by dint of his advancement in devotional service, automatically becomes detached from his material body. When the devotee's spiritual body begins to manifest, he actually enters into his activities in transcendental life.

At present we have contacted a material body, material mind and material intelligence, but when we become free from these material conditions, our spiritual body, spiritual mind and spiritual intelligence become manifest. In that transcendental state, a devotee attains all the benefits of karma, jñāna and yoga. Although he never engages in fruitive activities or empiric speculation to attain mystic powers, automatically mystic powers appear in his service. A devotee does not want any kind of material opulence, but such opulence appears before him automatically. He does not have to endeavor for it. Because of his devotional service, he automatically becomes brahma-bhūta. As stated before, this is confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."

Because of his regular discharge of devotional service, a devotee attains the transcendental stage of life. Since his mind is transcendentally situated, he cannot think of anything but the lotus feet of the Lord. This is the meaning of the word saṁsmaraṇa-anupūrtyā. By constantly thinking of the lotus feet of the Lord, the devotee immediately becomes situated in śuddha-sattva. Śuddha-sattva refers to that platform which is above the modes of material nature, including the mode of goodness. In the material world, the mode of goodness is considered to be representative of the highest perfection, but one has to transcend this mode and come to the stage of śuddha-sattva, or pure goodness, where the three qualities of material nature cannot act.

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following example: If one has strong digestive power, after eating he automatically lights a fire within his stomach to digest everything and does not need to take medicine to aid his digestion. Similarly, the fire of devotional service is so strong that a devotee does not need to act separately to attain perfect knowledge or detachment from material attractions. A jñānī may become detached from material attractions by prolonged discussions on subjects of knowledge and may in this way finally come to the brahma-bhūta stage, but a devotee does not have to undergo so much trouble. By virtue of his devotional service, he attains the brahma-bhūta stage without a doubt. The yogīs and jñānīs are always doubtful about their constitutional position; therefore they mistakenly think of becoming one with the Supreme. However, a devotee's relationship with the Supreme becomes manifest beyond all doubt, and he immediately understands that his position is that of eternal servant of the Lord. Jñānīs and yogīs without devotion may think themselves liberated, but actually their intelligence is not as pure as that of a devotee. In other words, the jñānīs and yogīs cannot become factually liberated unless they become elevated to the position of devotees.

āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(Bhāg. 10.2.32)

The jñānī and yogīs may rise to the highest position, Brahman realization, but because of their lack of devotion unto the lotus feet of the Lord, they again fall down into material nature. Therefore jñāna and yoga should not be accepted as the real processes for liberation. By discharging devotional service, Mahārāja Pṛthu automatically transcended all these positions. Since Mahārāja Pṛthu was a śaktyāveśa incarnation of the Supreme Lord, he did not have to act in any way to attain liberation. He came from the Vaikuṇṭha world, or spiritual sky, in order to execute the will of the Supreme Lord on earth. Consequently he was to return home, back to Godhead, without having to execute jñāna, yoga or karma. Although Pṛthu Mahārāja was eternally a pure devotee of the Lord, he nonetheless adopted the process of devotional service in order to teach the people in general the proper process for executing the duties of life and ultimately returning home, back to Godhead.

TEXT 12

chinnānya-dhīr adhigatātma-gatir nirīhas

tat tatyaje 'cchinad idaṁ vayunena yena

tāvan na yoga-gatibhir yatir apramatto

yāvad gadāgraja-kathāsu ratiṁ na kuryāt

SYNONYMS

chinna-being separated; anya-dhīḥ-all other concepts of life (the bodily concept of life); adhigata-being firmly convinced; ātma-gatiḥ-the ultimate goal of spiritual life; nirīhaḥ-desireless; tat-that; tatyaje-gave up; acchinat-he had cut; idam-this; vayunena-with the knowledge; yena-by which; tāvat-so long; na-never; yoga-gatibhiḥ-the practice of the mystic yoga system; yatiḥ-the practicer; apramattaḥ-without any illusion; yāvat-so long; gadāgraja-of Kṛṣṇa; kathāsu-words; ratim-attraction; na-never; kuryāt-do it.

When he became completely free from the conception of bodily life, Mahārāja Pṛthu realized Lord Kṛṣṇa sitting in everyone's heart as the Paramātmā. Being thus able to get all instructions from Him, he gave up all other practices of yoga and jñāna. He was not even interested in the perfection of the yoga and jñāna systems, for he thoroughly realized that devotional service to Kṛṣṇa is the ultimate goal of life and that unless the yogīs and jñānīs become attracted to kṛṣṇa-kathā [narrations about Kṛṣṇa], their illusions concerning existence can never be dispelled.

As long as one is too much absorbed in the bodily conception of life, he becomes interested in many different processes of self-realization, such as the mystic yoga system or the system utilizing the speculative empiric methods. However, when one understands that the ultimate goal of life is to approach Kṛṣṇa, he realizes Kṛṣṇa within everyone's heart and therefore helps everyone who is interested in Kṛṣṇa consciousness. Actually the perfection of life depends on one's inclination to hear about Kṛṣṇa. It is therefore mentioned in this verse: yāvad gadāgraja-kathāsu ratiṁ na kuryāt. Unless one becomes interested in Kṛṣṇa, in His pastimes and activities, there is no question of liberation by means of yoga practice or speculative knowledge.

Having attained to the stage of devotion, Mahārāja Pṛthu became uninterested in the practices of jñāna and yoga and abandoned them. This is the stage of pure devotional life as described by Rūpa Gosvāmī:

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

Real jñāna means understanding that the living entity is the eternal servant of the Lord. This knowledge is attained after many, many births, as confirmed in Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. In the paramahaṁsa stage of life, one fully realizes Kṛṣṇa as everything: vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. When one understands fully that Kṛṣṇa is everything and that Kṛṣṇa consciousness is the highest perfection of life, he becomes a paramahaṁsa, or mahātmā. Such a mahātmā or paramahaṁsa is very rare to find. A paramahaṁsa, or pure devotee, is never attracted by haṭha-yoga or speculative knowledge. He is simply interested in the unalloyed devotional service of the Lord. Sometimes one who was formerly addicted to these processes tries to perform devotional service and the jñāna and yoga practices at the same time, but as soon as one comes to the unalloyed stage of devotional service, he is able to give up all other methods of self-realization. In other words, when one firmly realizes Kṛṣṇa as the supreme goal, he is no longer attracted by mystic yoga practice or the speculative empirical methods of knowledge.

TEXT 13

evaṁ sa vīra-pravaraḥ

saṁyojyātmānam ātmani

brahma-bhūto dṛḍhaṁ kāle

tatyāja svaṁ kalevaram

SYNONYMS

evam-thus; saḥ-he; vīra-pravaraḥ-the chief of the heroes; saṁyojya-applying; ātmānam-mind; ātmani-unto the Supersoul; brahma-bhūtaḥ-being liberated; dṛḍham-firmly; kāle-in due course of time; tatyāja-gave up; svam-own; kalevaram-body.

In due course of time, when Pṛthu Mahārāja was to give up his body, he fixed his mind firmly upon the lotus feet of Kṛṣṇa, and thus, completely situated on the brahma-bhūta platform, he gave up the material body.

According to a Bengali proverb, whatever spiritual progress one makes in life will be tested at the time of death. In Bhagavad-gītā (8.6) it is also confirmed: yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram/ taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ. Those who are practicing Kṛṣṇa consciousness know that their examination will be held at the time of death. If one can remember Kṛṣṇa at death, he is immediately transferred to Goloka Vṛndāvana, or Kṛṣṇaloka, and thus his life becomes successful. Pṛthu Mahārāja, by the grace of Kṛṣṇa, could understand that the end of his life was near, and thus he became very jubilant and proceeded to completely give up his body on the brahma-bhūta stage by practicing the yogic process. It is thoroughly described in the following verses how one can voluntarily give up this body and return home, back to Godhead. The yogic process practiced by Pṛthu Mahārāja at the time of death accelerates the giving up of this body while one is in sound health physically and mentally. Every devotee desires to give up the body while it is sound physically and mentally. This desire was also expressed by King Kulaśekhara in his Mukunda-mālā-stotra:

kṛṣṇa tvadīya-padapaṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

King Kulaśekhara wanted to give up his body while in a healthy state, and he thus prayed to Kṛṣṇa to let him die immediately while he was in good health and while his mind was sound. When a man dies, he is generally overpowered by mucus and bile, and thus he chokes. Since it is very difficult to vibrate any sound while choking, it is simply by Kṛṣṇa's grace that one can chant Hare Kṛṣṇa at the time of death. However, by situating oneself in the muktāsana position, a yogī can immediately give up his body and go to whatever planet he desires. A perfect yogī can give up his body whenever he desires through the practice of yoga.

TEXT 14

sampīḍya pāyuṁ pārṣṇibhyāṁ

vāyum utsārayañ chanaiḥ

nābhyāṁ koṣṭheṣv avasthāpya

hṛd-uraḥ-kaṇṭha-śīrṣaṇi

SYNONYMS

sampīḍya-by blocking; pāyum-the door of the anus; pārṣṇibhyām-by the calves; vāyum-the air which goes up; utsārayan-pushing upward; śanaiḥ-gradually; nābhyām-by the navel; koṣṭheṣu-in the heart and in the throat; avasthāpya-fixing; hṛt-in the heart; uraḥ-upward; kaṇṭha-throat; śīrṣaṇi-between the two eyebrows.

When Mahārāja Pṛthu practiced a particular yogic sitting posture, he blocked the doors of his anus with his ankles, pressed his right and left calves and gradually raised his life air upward, passing it on to the circle of his navel, up to his heart and throat, and finally pushed it upward to the central position between his two eyebrows.

The sitting posture described herein is called muktāsana. In the yoga process, after following the strict regulative principles controlling sleeping, eating and mating, one is allowed to practice the different sitting postures. The ultimate aim of yoga is to enable one to give up this body according to his own free will. One who has attained the ultimate summit of yoga practice can live in the body as long as he likes or, as long as he is not completely perfect, leave the body to go anywhere within or outside the universe. Some yogīs leave their bodies to go to the higher planetary systems and enjoy the material facilities therein. However, intelligent yogīs do not wish to waste their time within this material world at all; they do not care for the material facilities in higher planetary systems, but are interested in going directly to the spiritual sky, back home, back to Godhead.

From the description in this verse, it appears that Mahārāja Pṛthu had no desire to promote himself to the higher planetary systems. He wanted to return home immediately, back to Godhead. Although Mahārāja Pṛthu stopped all practice of mystic yoga after realizing Kṛṣṇa consciousness, he took advantage of his previous practice and immediately placed himself on the brahma-bhūta platform in order to accelerate his return to Godhead. The aim of this particular system of āsana, known as the sitting posture for liberation, or muktāsana, is to attain success in kuṇḍalinī-cakra and gradually raise the life from the mūlādhāra-cakra to the svādhiṣṭhāna-cakra, then to the maṇipūra-cakra, the anāhata-cakra, the viśuddha-cakra, and finally to the ājñā-cakra. When the yogī reaches the ājñā-cakra, between the two eyebrows, he is able to penetrate the brahma-randhra, or the hole in his skull, and go to any planet he desires, up to the spiritual kingdom of Vaikuṇṭha, or Kṛṣṇaloka. The conclusion is that one has to come to the brahma-bhūta stage for going back to Godhead. However, those who are in Kṛṣṇa consciousness, or who are practicing bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]), can return to Godhead without even practicing the muktāsana process. The purpose of muktāsana practice is to come to the brahma-bhūta stage, for without being on the brahma-bhūta stage, one cannot be promoted to the spiritual sky. As stated in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

The bhakti-yogī, practicing bhakti-yoga, is always situated on the brahma-bhūta stage (brahma-bhūyāya kalpate). If a devotee is able to continue on the brahma-bhūta platform, he enters the spiritual sky automatically after death and returns to Godhead. Consequently a devotee need not feel sorry for not having practiced the kuṇḍalinī-cakra, or not penetrating the six cakras one after another. As far as Mahārāja Pṛthu was concerned, he had already practiced this process, and since he did not want to wait for the time when his death would occur naturally, he took advantage of the ṣaṭ-cakra penetration process and thus gave up the body according to his own free will and immediately entered the spiritual sky.

TEXT 15

utsarpayaṁs tu taṁ mūrdhni

krameṇāveśya niḥspṛhaḥ

vāyuṁ vāyau kṣitau kāyaṁ

tejas tejasy ayūyujat

SYNONYMS

utsarpayan-thus placing; tu-but; tam-the air; mūrdhni-on the head; krameṇa-gradually; āveśya-placing; niḥspṛhaḥ-being freed from all material desires; vāyum-the air portion of the body; vāyau-in the total air covering the universe; kṣitau-in the total covering of earth; kāyam-this material body; tejaḥ-the fire in the body; tejasi-in the total fire of the material covering; ayūyujat-mixed.

In this way, Pṛthu Mahārāja gradually raised his air of life up to the hole in his skull, whereupon he lost all desire for material existence. Gradually he merged his air of life with the totality of air, his body with the totality of earth, and the fire within his body with the totality of fire.

When the spiritual spark, which is described as one ten-thousandth part of the tip of a hair, is forced into material existence, that spark is covered by gross and subtle material elements. The material body is composed of five gross elements-earth, water, fire, air and ether-and three subtle elements-mind, intelligence and ego. When one attains liberation, he is freed from these material coverings. Indeed, success in yoga involves getting free from these material coverings and entering into spiritual existence. Lord Buddha's teachings of nirvāṇa are based on this principle. Lord Buddha instructed his followers to give up these material coverings by means of meditation and yoga. Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirvāṇa.

When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence. Unfortunately, unless the living entity has information of the spiritual world and the Vaikuṇṭhas, there is a 99.9 percent chance of his falling down again into material existence. There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahmajyoti. This brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void. In either case, whether one accepts the spiritual sky as being without variety or void, there is none of the spiritual bliss which is enjoyed in the spiritual planets, the Vaikuṇṭhas or Kṛṣṇaloka. In the absence of varieties of enjoyment, the spirit soul gradually feels an attraction to enjoy a life of bliss, and not having any information of Kṛṣṇaloka or Vaikuṇṭhaloka, he naturally falls down to material activities in order to enjoy material varieties.

TEXT 16

khāny ākāśe dravaṁ toye

yathā-sthānaṁ vibhāgaśaḥ

kṣitim ambhasi tat tejasy

ado vāyau nabhasy amum

SYNONYMS

khāni-the different holes in the body for the sense organs; ākāśe-in the sky; dravam-the liquid substance; toye-in the water; yathā-sthānam-according to proper situation; vibhāgaśaḥ-as they are divided; kṣitim-earth; ambhasi-in the water; tat-that; tejasi-in the fire; adaḥ-the fire; vāyau-in the air; nabhasi-in the sky; amum-that.

In this way, according to the different positions of the various parts of the body, Pṛthu Mahārāja merged the holes of his senses with the sky; his bodily liquids, such as blood and various secretions, with the totality of water; and he merged earth with water, then water with fire, fire with air, air with sky, and so on.

In this verse two words are very important: yathā-sthānaṁ vibhāgaśaḥ. In Śrīmad-Bhāgavatam, Second Canto, Fifth Chapter, Lord Brahmā clearly explained to Nārada how the creation took place, and he explained one step after another the proper divisions of the senses, the controller of the senses, the objects of the senses, and the material elements, and he also explained how they are created one after another: the air from the sky, the fire from the air, the water from the fire, the earth from the water, etc. It is important to know thoroughly the process of creation as it applies to this cosmic manifestation. Similarly, this body is also created according to the same process by the Supreme Lord. The Personality of Godhead, after entering the universe, creates the cosmic manifestations one after another. Similarly, the living entity, after entering a womb of a mother, also collects his gross and subtle bodies, taking ingredients from the totality of sky, air, fire, water and earth. The words yathā-sthānaṁ vibhāgaśaḥ indicate that one should know the process of creation and should meditate upon the creative process inversely and thus become free from material contamination.

TEXT 17

indriyeṣu manas tāni

tan-mātreṣu yathodbhavam

bhūtādināmūny utkṛṣya

mahaty ātmani sandadhe

SYNONYMS

indriyeṣu-in the sense organs; manaḥ-the mind; tāni-the sense organs; tat-mātreṣu-in the objects of the senses; yathā-udbhavam-wherefrom they generated; bhūta-ādinā-by the five elements; amūni-all those sense objects; utkṛṣya-taking out; mahati-in the mahat-tattva; ātmani-unto the ego; sandadhe-amalgamated.

He amalgamated the mind with the senses and the senses with the sense objects, according to their respective positions, and he also amalgamated the material ego with the total material energy, mahat-tattva.

In respect to the ego, the total material energy is sundered in two parts-one agitated by the mode of ignorance and the other agitated by the modes of passion and goodness. Due to agitation by the mode of ignorance, the five gross elements are created. Due to agitation by the mode of passion, the mind is created, and due to agitation by the mode of goodness, false egoism, or identification with matter, is created. The mind is protected by a particular type of demigod. Sometimes the mind (manaḥ) is also understood to have a controlling deity or demigod. In this way the total mind, namely the material mind controlled by material demigods, was amalgamated with the senses. The senses, in turn, were amalgamated with the sense objects. The sense objects are forms, tastes, smells, sounds, etc. Sound is the ultimate source of the sense objects. The mind was attracted by the senses and the senses by the sense objects, and all of them were ultimately amalgamated in the sky. The creation is so arranged that cause and effect follow one after the other. The merging process involves amalgamating the effect with the original cause. Since the ultimate cause in the material world is mahat-tattva, everything was gradually wound up and amalgamated with the mahat-tattva. This may be compared to śūnya-vāda, or voidism, but this is the process for cleansing the real spiritual mind, or consciousness.

When the mind is completely washed of all material contamination, the pure consciousness acts. The sound vibration from the spiritual sky can automatically cleanse all material contaminations, as confirmed by Caitanya Mahāprabhu: ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. We need only take the advice of Lord Caitanya Mahāprabhu and chant the Hare Kṛṣṇa mantra to cleanse the mind of all material contamination, and this may be considered the summary of this difficult verse. As soon as the whole material contamination is washed away by this process of chanting, all desires and reactions to material activities become immediately vanquished, and real life, peaceful existence, begins. In this age of Kali it is very difficult to adopt the yogic process mentioned in this verse. Unless one is very expert in such yoga, the best course is to adopt the ways and means of Lord Caitanya Mahāprabhu, śrī-kṛṣṇa-saṅkīrtanam. Thus one can gloriously become freed from all material contamination by the simple process of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Just as life in this material world has its beginning in material sound, similarly a spiritual life has its beginning in this spiritual sound vibration.

TEXT 18

taṁ sarva-guṇa-vinyāsaṁ

jīve māyāmaye nyadhāt

taṁ cānuśayam ātma-stham

asāv anuśayī pumān

jñāna-vairāgya-vīryeṇa

svarūpa-stho 'jahāt prabhuḥ

SYNONYMS

tam-unto Him; sarva-guṇa-vinyāsam-the reservoir of all qualities; jīve-unto the designations; māyā-maye-the reservoir of all potencies; nyadhāt-placed; tam-that; ca-also; anuśayam-designation; ātma-stham-situated in self-realization; asau-he; anuśayī-the living entity; pumān-the enjoyer; jñāna-knowledge; vairāgya-renunciation; vīryeṇa-by the prowess of; svarūpa-sthaḥ-being situated in one's constitutional position; ajahāt-returned home; prabhuḥ-the controller.

Pṛthu Mahārāja then offered the total designation of the living entity unto the supreme controller of illusory energy. Being released from all the designations by which the living entity became entrapped, he became free by knowledge and renunciation and by the spiritual force of his devotional service. In this way, being situated in his original constitutional position of Kṛṣṇa consciousness, he gave up this body as a prabhu, or controller of the senses.

As stated in the Vedas, the Supreme Personality of Godhead is the source of material energy. Consequently He is sometimes called māyā-maya, or the Supreme person, who can create His pastimes through His potency known as the material energy. The jīva, or the individual living entity, becomes entrapped by the material energy by the supreme will of the Supreme Personality of Godhead. In Bhagavad-gītā (18.61) we understand:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

Īśvara, the Supreme Personality of Godhead, is situated within the heart of all conditioned souls, and by His supreme will the living entity, or individual soul, gets the facility to lord it over material nature in various types of bodies, which are known as yantra, or the moving vehicle offered by the total material energy, māyā. Although the individual living entity (jīva) and the Lord are both situated within the material energy, the Lord is directing the movements of the jīva soul by offering him different types of bodies through the material energy, and thus the living entity is wandering throughout the universes in various forms of body and becomes implicated in different situations, partaking of the reactions of fruitive activities.

When Pṛthu Mahārāja became spiritually powerful by the enhancement of his spiritual knowledge (jñāna) and renunciation of material desires, he became a prabhu, or master of his senses (sometimes called gosvāmī or svāmī). This means that he was no longer controlled by the influence of material energy. When one is strong enough to give up the influence of material energy, he is called prabhu. In this verse the word svarūpa-sthaḥ is also very significant. The real identity of the individual soul lies in understanding or attaining the knowledge that he is eternally a servant of Kṛṣṇa. This understanding is called svarūpopalabdhi. By culturing devotional service, the devotee gradually comes to understand his actual relationship with the Supreme Personality of Godhead. This understanding of one's pure spiritual position is called svarūpopalabdhi, and when one attains that stage he can understand how he is related with the Supreme Personality of Godhead as a servant or friend or as a parent or conjugal lover. This stage of understanding is called svarūpa-sthaḥ. Pṛthu Mahārāja realized this svarūpa completely, and it will be clear in the later verses that he personally left this world, or this body, by riding on a chariot sent from Vaikuṇṭha.

In this verse the word prabhu is also significant. As stated before, when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as "Prabhupāda" because he is a completely self-realized soul. The word pāda means "position," and Prabhupāda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Kṛṣṇa. In his verses praising the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura writes:

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ

"The spiritual master is honored as much as the Supreme Lord because he is the most confidential servitor of the Lord." Thus Pṛthu Mahārāja can also be called Prabhupāda, or, as described herein, prabhu. Another question may be raised in this connection. Since Pṛthu Mahārāja was a power incarnation of the Supreme Personality of Godhead, śaktyāveśa-avatāra, why did he have to execute the regulative principles in order to become a prabhu? Because he appeared on this earth as an ideal king and because it is the duty of the king to instruct the citizens in the execution of devotional service, he followed all the regulative principles of devotional service in order to teach others. Similarly, Caitanya Mahāprabhu, although Kṛṣṇa Himself, taught us how to approach Kṛṣṇa as a devotee. It is said, āpani ācari' bhakti śikhāinu sabāre. Lord Caitanya Mahāprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions. Similarly, Pṛthu Mahārāja, although a śaktyāveśa-avatāra incarnation, still behaved exactly as a devotee in order to achieve the position of prabhu. Furthermore, svarūpa-sthaḥ means "complete liberation." As it is said (Bhāg. 2.10.6), hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ: when a living entity abandons the activities of māyā and attains the position from which he can execute devotional service, his state is called svarūpa-sthaḥ, or complete liberation.

TEXT 19

arcir nāma mahā-rājñī

tat-patny anugatā vanam

sukumāry atad-arhā ca

yat-padbhyāṁ sparśanaṁ bhuvaḥ

SYNONYMS

arciḥ nāma-of the name Arci; mahā-rājñī-the Queen; tat-patnī-the wife of Mahārāja Pṛthu; anugatā-who followed her husband; vanam-in the forest; su-kumārī-very delicate body; a-tat-arhā-who did not deserve; ca-also; yat-padbhyām-by the touch of whose feet; sparśanam-touching; bhuvaḥ-on the earth.

The Queen, the wife of Pṛthu Mahārāja, whose name was Arci, followed her husband into the forest. Since she was a queen, her body was very delicate. Although she did not deserve to live in the forest, she voluntarily touched her lotus feet to the ground.

Because Pṛthu Mahārāja's wife was the Queen and also a daughter of a king, she never experienced walking on the ground, for queens used to never come out of the palace. They certainly never went to the forests and tolerated all the difficulties of living in the wilderness. In Vedic civilization there are hundreds of similar examples of such renunciation on the part of queens and dedication to the husband. The goddess of fortune mother Sītā followed her husband, Rāmacandra, when He went to the forest. Lord Rāmacandra went to the forest in compliance with the order of His father, Mahārāja Daśaratha, but mother Sītā was not so ordered. Nonetheless, she voluntarily accepted the path of her husband. Similarly, Gāndhārī, the wife of King Dhṛtarāṣṭra, also followed her husband into the forest. Being the wives of great personalities like Pṛthu, Lord Rāmacandra and Dhṛtarāṣṭra, these were ideal chaste women. Such queens also instructed the general people by showing them how to become a chaste wife and follow the husband in every stage of life. When the husband is king, she sits beside him as the queen, and when he goes to the forest, she also follows, despite having to tolerate all kinds of difficulties in living in the forest. Therefore it is said here (atad-arhā) that although she did not want to touch her feet to the ground, she nonetheless accepted all difficulties when she went to the forest with her husband.

TEXT 20

atīva bhartur vrata-dharma-niṣṭhayā

śuśrūṣayā cārṣa-deha-yātrayā

nāvindatārtiṁ parikarśitāpi sā

preyaskara-sparśana-māna-nirvṛtiḥ

SYNONYMS

atīva-very much; bhartuḥ-of the husband; vrata-dharma-vow to serve him; niṣṭhayā-by determination; śuśrūṣayā-by serving; ca-also; ārṣa-like the great saintly sages; deha-body; yātrayā-living condition; na-did not; avindata-perceive; ārtim-any difficulty; parikarśitā api-although transformed to become lean and thin; sā-she; preyaḥ-kara-very pleasing; sparśana-touching; māna-engaged; nirvṛtiḥ-pleasure.

Although she was not accustomed to such difficulties, Queen Arci followed her husband in the regulative principles of living in the forest like great sages. She lay down on the ground and ate only fruits, flowers and leaves, and because she was not fit for these activities, she became frail and thin. Yet because of the pleasure she derived in serving her husband, she did not feel any difficulties.

The words bhartur vrata-dharma-niṣṭhayā indicate that a woman's duty, or religious principle, is to serve her husband in all conditions. In Vedic civilization a man is taught from the beginning of his life to become a brahmacārī, then an ideal gṛhastha, then vānaprastha, then sannyāsī, and the wife is taught just to follow the husband strictly in all conditions of life. After the period of brahmacarya, a man accepts a householder's life, and the woman is also taught by her parents to be a chaste wife. Thus when a girl and boy are united, both are trained for a life dedicated to a higher purpose. The boy is trained to execute his duty in accordance with the higher purpose of life, and the girl is trained to follow him. The chaste wife's duty is to keep her husband pleased in householder life in all respects, and when the husband retires from family life, she is to go to the forest and adopt the life of vānaprastha, or vana-vāsī. At that time the wife is to follow her husband and take care of him, just as she took care of him in householder life. But when the husband takes the renounced order of life, namely sannyāsa, the wife is to return home and become a saintly woman, setting an example for her children and daughters-in-law and showing them how to live a life of austerity.

When Caitanya Mahāprabhu took sannyāsa, His wife, Viṣṇupriyādevī, although only sixteen years old, also took the vow of austerity due to her husband's leaving home. She chanted her beads, and after finishing one round, she collected one grain of rice. In this way, as many rounds as she chanted, she would receive the same number of rice grains and then cook them and so take prasāda. This is called austerity. Even today in India, widows or women whose husbands have taken sannyāsa follow the principles of austerity, even though they live with their children. Pṛthu Mahārāja's wife, Arci, was steadily determined to execute the duty of a wife, and while her husband was in the forest, she followed him in eating only fruits and leaves and lying down on the ground. Since a woman's body is considerably more delicate than a man's, Queen Arci became very frail and thin, parikarśitā. When one engages in austerities, his body generally becomes lean and thin. Becoming fat is not a very good qualification in spiritual life because a person who is engaged in spiritual life must reduce the comforts of the body-namely eating, sleeping and mating-to a minimum. Although Queen Arci became very thin from living in the forest according to regulative principles, she was not unhappy, for she was enjoying the honor of serving her great husband.

TEXT 21

dehaṁ vipannākhila-cetanādikaṁ

patyuḥ pṛthivyā dayitasya cātmanaḥ

ālakṣya kiñcic ca vilapya sā satī

citām athāropayad adri-sānuni

SYNONYMS

deham-body; vipanna-completely failing; akhila-all; cetana-feeling; ādikam-symptoms; patyuḥ-of her husband; pṛthivyāḥ-the world; dayitasya-of the merciful; ca ātmanaḥ-also of herself; ālakṣya-by seeing; kiñcit-very little; ca-and; vilapya-lamenting; sā-she; satī-the chaste; citām-unto the fire; atha-now; āropayat-placed; adri-hill; sānuni-on the top.

When Queen Arci saw that her husband, who had been so merciful to her and the earth, no longer showed symptoms of life, she lamented for a little while and then built a fiery pyre on top of a hill and placed the body of her husband on it.

After seeing all the life symptoms in her husband stop, the Queen lamented for a while. The word kiñcit means "for a little while." The Queen was completely aware that her husband was not dead, although the symptoms of life-action, intelligence and sense perception-had ceased. As stated in Bhagavad-gītā (2.13):

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change."

When a living entity transfers from one body to another, a process generally known as death, a sane man does not lament, for he knows that the living entity is not dead but is simply transferred from one body to another. The Queen should have been afraid of being alone in the forest with the body of her husband, but since she was a great wife of a great personality, she lamented for a while but immediately understood that she had many duties to perform. Thus instead of wasting her time in lamentation, she immediately prepared a fiery pyre on top of a hill and then placed the body of her husband on it to be burned.

Mahārāja Pṛthu is described here as dayita, for not only was he the king of the earth, but he treated the earth as his protected child. Similarly, he protected his wife also. It was the duty of the king to give protection to everyone, especially to the earth or land which he ruled, as well as the citizens and his family members. Since Pṛthu Mahārāja was a perfect king, he gave protection to everyone, and therefore he is described here as dayita.

TEXT 22

vidhāya kṛtyaṁ hradinī-jalāplutā

dattvodakaṁ bhartur udāra-karmaṇaḥ

natvā divi-sthāṁs tridaśāṁs triḥ parītya

viveśa vahniṁ dhyāyatī bhartṛ-pādau

SYNONYMS

vidhāya-executing; kṛtyam-the regulative function; hradinī-in the water of the river; jala-āplutā-taking bath completely; dattvā udakam-offering oblations of water; bhartuḥ-of her husband; udāra-karmaṇaḥ-who was so liberal; natvā-offering obeisances; divi-sthān-situated in the sky; tri-daśān-the thirty million demigods; triḥ-three times; parītya-circumambulating; viveśa-entered; vahnim-the fire; dhyāyatī-while thinking of; bhartṛ-of her husband; pādau-the two lotus feet.

After this, the Queen executed the necessary funerary functions and offered oblations of water. After bathing in the river, she offered obeisances to various demigods situated in the sky in the different planetary systems. She then circumambulated the fire and, while thinking of the lotus feet of her husband, entered its flames.

The entrance of a chaste wife into the flames of the pyre of her dead husband is known as saha-gamana, which means "dying with the husband." This system of saha-gamana had been practiced in Vedic civilization from time immemorial. Even after the British period in India this practice was rigidly observed, but soon it degraded to the point that even when the wife was not strong enough to enter the fire of her dead husband, the relatives would force her to enter. Thus this practice had to be stopped, but even today there are still some solitary cases where a wife will voluntarily enter the fire and die with her husband. Even after 1940 we personally knew of a chaste wife who died in this way.

TEXT 23

vilokyānugatāṁ sādhvīṁ

pṛthuṁ vīra-varaṁ patim

tuṣṭuvur varadā devair

deva-patnyaḥ sahasraśaḥ

SYNONYMS

vilokya-by observing; anugatām-dying after the husband; sādhvīm-the chaste woman; pṛthum-of King Pṛthu; vīra-varam-the great warrior; patim-husband; tuṣṭuvuḥ-offered prayers; vara-dāḥ-able to give benediction; devaiḥ-by the demigods; deva-patnyaḥ-the wives of the demigods; sahasraśaḥ-in thousands.

After observing this brave act performed by the chaste wife Arci, the wife of the great King Pṛthu, many thousands of the wives of the demigods, along with their husbands, offered prayers to the Queen, for they were very much satisfied.

TEXT 24

kurvatyaḥ kusumāsāraṁ

tasmin mandara-sānuni

nadatsv amara-tūryeṣu

gṛṇanti sma parasparam

SYNONYMS

kurvatyaḥ-just showering; kusuma-āsāram-showers of flowers; tasmin-in that; mandara-of Mandara Hill; sānuni-on the top; nadatsu-vibrating; amara-tūryeṣu-beating of the drums of the demigods; gṛṇanti sma-they were talking; parasparam-amongst themselves as follows.

At that time the demigods were situated on the top of Mandara Hill, and all their wives began to shower flowers on the funeral pyre and began to talk amongst themselves as follows.

TEXT 25

devya ūcuḥ

aho iyaṁ vadhūr dhanyā

yā caivaṁ bhū-bhujāṁ patim

sarvātmanā patiṁ bheje

yajñeśaṁ śrīr vadhūr iva

SYNONYMS

devyaḥ ūcuḥ-the wives of the demigods said; aho-alas; iyam-this; vadhūḥ-the wife; dhanyā-most glorious; yā-who; ca-also; evam-as; bhū-of the world; bhujām-of all the kings; patim-the king; sarva-ātmanā-with full understanding; patim-unto the husband; bheje-worshiped; yajña-īśam-unto Lord Viṣṇu; śrīḥ-the goddess of fortune; vadhūḥ-wife; iva-like.

The wives of the demigods said: All glories to Queen Arci! We can see that this queen of the great King Pṛthu, the emperor of all the kings of the world, has served her husband with mind, speech and body exactly as the goddess of fortune serves the Supreme Personality of Godhead, Yajñeśa, or Viṣṇu.

In this verse the words yajñeśaṁ śrīr vadhūr iva indicate that Queen Arci served her husband just as the goddess of fortune serves the Supreme Personality of Godhead Viṣṇu. We can observe that even in the history of this world, when Lord Kṛṣṇa, the supreme Viṣṇu, was ruling over Dvārakā, Queen Rukmiṇī, who was the chief of all Kṛṣṇa's queens, used to serve Lord Kṛṣṇa personally in spite of having many hundreds of maidservants to assist her. Similarly, the goddess of fortune in the Vaikuṇṭha planets also serves Nārāyaṇa personally, although there are many thousands of devotees prepared to serve the Lord. This practice is also followed by the wives of the demigods, and in days past the wives of men also followed this same principle. In Vedic civilization the husband and wife were not separated by such man-made laws as divorce. We should understand the necessity for maintaining family life in human society and should thus abolish this artificial law known as divorce. The husband and wife should live in Kṛṣṇa consciousness and follow in the footsteps of Lakṣmī-Nārāyaṇa or Kṛṣṇa-Rukmiṇī. In this way peace and harmony can be possible within this world.

TEXT 26

saiṣā nūnaṁ vrajaty ūrdhvam

anu vainyaṁ patiṁ satī

paśyatāsmān atītyārcir

durvibhāvyena karmaṇā

SYNONYMS

sā-she; eṣā-this; nūnam-certainly; vrajati-going; ūrdhvam-upward; anu-following; vainyam-the son of Vena; patim-husband; satī-chaste; paśyata-just see; asmān-us; atītya-overpassing; arciḥ-of the name Arci; durvibhāvyena-by inconceivable; karmaṇā-activities.

The wives of the demigods continued: Just see how this chaste lady, Arci, by dint of her inconceivable pious activities, is still following her husband upward, as far as we can see.

Both Pṛthu Mahārāja's airplane and the airplane carrying Queen Arci were passing out of the vision of the ladies of the higher planetary systems. These ladies were simply astonished to see how Pṛthu Mahārāja and his wife achieved such an exalted position. Although they were the wives of the denizens of the higher planetary system and Pṛthu Mahārāja was an inhabitant of an inferior planetary system (the earth), the King, along with his wife, passed beyond the realms of the demigods and went upward to Vaikuṇṭhaloka. The word ūrdhvam ("upward") is significant here, for the ladies speaking were from the higher planetary systems, which include the moon, sun and Venus, up to Brahmaloka, or the highest planet. Beyond Brahmaloka is the spiritual sky, and in that spiritual sky there are innumerable Vaikuṇṭhalokas. Thus the word ūrdhvam indicates that the Vaikuṇṭha planets are beyond or above these material planets, and it was to these Vaikuṇṭha planets that Pṛthu Mahārāja and his wife were going. This also indicates that when Pṛthu Mahārāja and his wife, Arci, abandoned their material bodies in the material fire, they immediately developed their spiritual bodies and entered into spiritual airplanes, which could penetrate the material elements and reach the spiritual sky. Since they were carried by two separate airplanes, it may be concluded that even after being burned in the funeral pyre they remained separate, individual persons. In other words, they never lost their identity or became void, as imagined by the impersonalists.

The ladies in the higher planetary systems were capable of seeing both downward and upward. When they looked down they could see that the body of Pṛthu Mahārāja was being burned and that his wife, Arci, was entering into the fire, and when they looked upward they could see how they were being carried in two airplanes to the Vaikuṇṭhalokas. All of this is possible simply by durvibhāvyena karmaṇā, inconceivable activity. Pṛthu Mahārāja was a pure devotee, and his wife, Queen Arci, simply followed her husband. Thus they can both be considered pure devotees, and thus they are capable of performing inconceivable activities. Such activities are not possible for ordinary men. Indeed, ordinary men cannot even take to the devotional service of the Lord, nor can ordinary women maintain such vows of chastity and follow their husbands in all respects. A woman does not need to attain high qualifications, but if she simply follows in the footsteps of her husband, who must be a devotee, then both husband and wife attain liberation and are promoted to the Vaikuṇṭhalokas. This is evinced by the inconceivable activities of Mahārāja Pṛthu and his wife.

TEXT 27

teṣāṁ durāpaṁ kiṁ tv anyan

martyānāṁ bhagavat-padam

bhuvi lolāyuṣo ye vai

naiṣkarmyaṁ sādhayanty uta

SYNONYMS

teṣām-of them; durāpam-difficult to obtain; kim-what; tu-but; anyat-anything else; martyānām-of the human beings; bhagavat-padam-the kingdom of God; bhuvi-in the world; lola-flickering; āyuṣaḥ-span of life; ye-those; vai-certainly; naiṣkarmyam-the path of liberation; sādhayanti-execute; uta-exactly.

In this material world, every human being has a short span of life, but those who are engaged in devotional service go back home, back to Godhead, for they are actually on the path of liberation. For such persons, there is nothing which is not available.

In Bhagavad-gītā (9.33) Lord Kṛṣṇa says: anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. The Lord here declares that this material world is full of miseries (asukham) and at the same time is very flickering (anityam). Therefore one's only duty is to engage himself in devotional service. This is the best end to which human life can be put. Those devotees who are constantly engaged in the service of the lotus feet of the Lord achieve not only all material benefits but also all spiritual benefits, for at the end of life they go back home, back to Godhead. Their destination is described in this verse as bhagavat-padam. The word padam means "abode," and bhagavat means "the Supreme Personality of Godhead." Thus the destination of the devotees is the abode of the Supreme Personality of Godhead.

In this verse the word naiṣkarmyam, which means "transcendental knowledge," is also significant. Unless one comes to the platform of transcendental knowledge and offers devotional service to the Lord, one is not perfect. Generally the processes of jñāna, yoga and karma are executed life after life before one gets a chance to render pure devotional service to the Lord. This chance is given by the grace of a pure devotee, and it is in this way only that one can actually attain liberation. In the context of this narration, the wives of the demigods repented because although they had the opportunity of a birth in a higher planetary system, a lifetime spanning millions of years and all material comforts, they were not as fortunate as Pṛthu Mahārāja and his wife, who were actually surpassing them. In other words, Pṛthu Mahārāja and his wife scorned promotion to the higher planetary systems and even to Brahmaloka because the position which they were attaining was incomparable. In Bhagavad-gītā (8.16) the Lord affirms, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: "From the highest planet in the material world to the lowest, all are places of misery wherein repeated birth and death take place." In other words, even if one goes to the highest planet, Brahmaloka, he has to return to the miseries of birth and death. In the Ninth Chapter of Bhagavad-gītā (9.21), Lord Kṛṣṇa also asserts:

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti

"When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again." Thus after exhausting the results of pious activities, one has to come again to the lower planetary systems and begin a new chapter of pious activities. It is therefore said in Śrīmad-Bhāgavatam (1.5.12), naiṣkarmyam apy acyuta-bhāva-varjitam: "The path of liberation is not at all secure unless one attains the devotional service of the Lord." Even if one is promoted to the impersonal brahmajyoti, he runs every chance of falling down into this material world. If it is possible to fall down from the brahmajyoti, which is beyond the higher planetary systems in this material world, then what can be said of the ordinary yogīs and karmīs who can only be elevated to the higher material planets? Thus the wives of the denizens of the higher planetary systems did not very much appreciate the results of karma, jñāna and yoga.

TEXT 28

sa vañcito batātma-dhruk

kṛcchreṇa mahatā bhuvi

labdhvāpavargyaṁ mānuṣyaṁ

viṣayeṣu viṣajjate

SYNONYMS

saḥ-he; vañcitaḥ-cheated; bata-certainly; ātma-dhruk-envious of himself; kṛcchreṇa-with great difficulty; mahatā-by great activities; bhuvi-in this world; labdhvā-by achieving; āpavargyam-the path of liberation; mānuṣyam-in the human form of life; viṣayeṣu-in the matter of sense gratification; viṣajjate-becomes engaged.

Any person who engages himself within this material world in performing activities that necessitate great struggle, and who, after obtaining a human form of life-which is a chance to attain liberation from miseries-undertakes the difficult tasks of fruitive activities, must be considered to be cheated and envious of his own self.

In this material world people are engaged in different activities simply to achieve a little success in sense gratification. The karmīs are engaged in performing very difficult activities, and thus they open gigantic factories, build huge cities, make big scientific discoveries, etc. In other words, they are engaged in performing very costly sacrifices in order to be promoted to the higher planetary systems. Similarly, yogīs are engaged in achieving a similar goal by accepting the tedious practices of mystic yoga. Jñānīs are engaged in philosophical speculation in order to gain release from the clutches of material nature. In these ways everyone is engaged in performing very difficult tasks simply for the gratification of the senses. All of these are considered to be engaged in sense gratificatory activities (or viṣaya) because they all demand some facility for material existence. Actually the results of such activities are temporary. As Kṛṣṇa Himself proclaims in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣām: "The fruits [of those who worship the demigods] are limited and temporary." Thus the fruits of the activities of the yogīs, karmīs and jñānīs are ephemeral. Moreover, Kṛṣṇa says, tad bhavaty alpa-medhasām: "They are simply meant for men of small intelligence." The word viṣaya denotes sense gratification. The karmīs flatly state that they want sense gratification. The yogīs also want sense gratification, but they want it to a higher degree. It is their desire to show some miraculous results through the practice of yoga. Thus they strive very hard to achieve success in becoming smaller than the smallest or greater than the greatest, or in creating a planet like earth or, as scientists, by inventing so many wonderful machines. Similarly, the jñānīs are also engaged in sense gratification, for they are simply interested in becoming one with the Supreme. Thus the aim of all these activities is sense gratification to a higher or a lower degree. The bhaktas, however, are not interested in sense gratificatory practices; they are simply satisfied to get an opportunity to serve the Lord. Although they are satisfied in any condition, there is nothing they cannot obtain, because they are purely engaged in the service of the Lord.

The wives of the demigods condemn the performers of sense gratificatory activities as vañcita, cheated. Those so engaged are actually killing themselves (ātma-hā). As stated in Śrīmad-Bhāgavatam (11.20.17):

nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ
plavaṁ sukalpaṁ guru-karṇadhāram
mayānukūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā

When one wants to cross a large ocean, he requires a strong boat. It is said that this human form of life is a good boat by which one can cross the ocean of nescience. In the human form of life one can obtain the guidance of a good navigator, the spiritual master. One also gets a favorable wind by the mercy of Kṛṣṇa, and that wind is the instructions of Kṛṣṇa. The human body is the boat, the instructions of Lord Kṛṣṇa are the favorable winds, and the spiritual master is the navigator. The spiritual master knows well how to adjust the sails to catch the winds favorably and steer the boat to its destination. If, however, one does not take advantage of this opportunity, one wastes the human form of life. Wasting time and life in this way is the same as committing suicide.

The word labdhvāpavargyam is significant in this verse, because according to Jīva Gosvāmī, āpavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to sālokyādi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides. There are five kinds of liberation, and one is called sāyujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence. However, since there is a chance of one's falling down again into the material sky from the Brahman effulgence, Śrīla Jīva Gosvāmī advises that in this human form of life one's only aim should be to go back home, back to Godhead. The words sa vañcitaḥ indicate that once a person has obtained the human form of life, he is actually cheated if he does not make preparations to go back home, back to Godhead. The position of all nondevotees, who are not interested in going back to Godhead, is very much lamentable, for the human form of life is meant for executing devotional service and nothing else.

TEXT 29

maitreya uvāca

stuvatīṣv amara-strīṣu

pati-lokaṁ gatā vadhūḥ

yaṁ vā ātma-vidāṁ dhuryo

vainyaḥ prāpācyutāśrayaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; stuvatīṣu-while glorifying; amara-strīṣu-by the wives of the denizens of heaven; pati-lokam-the planet where the husband had gone; gatā-reaching; vadhūḥ-the wife; yam-where; vā-or; ātma-vidām-of the self-realized souls; dhuryaḥ-the topmost; vainyaḥ-the son of King Vena (Pṛthu Mahārāja); prāpa-obtained; acyuta-āśrayaḥ-under the protection of the Supreme Personality of Godhead.

The great sage Maitreya continued speaking: My dear Vidura, when the wives of the denizens of heaven were thus talking amongst themselves, Queen Arci reached the planet which her husband, Mahārāja Pṛthu, the topmost self-realized soul, had attained.

According to Vedic scriptures, a woman who dies with her husband, or enters into the fire in which her husband is burning, also enters the same planet her husband attains. In this material world there is a planet known as Patiloka, just as there is a planet known as Pitṛloka. But in this verse the word pati-loka does not refer to any planet within this material universe, for Pṛthu Mahārāja, being topmost amongst self-realized souls, certainly returned home, back to Godhead, and attained one of the Vaikuṇṭha planets. Queen Arci also entered Patiloka, but this planet is not in the material universe, for she actually entered the planet which her husband attained. In the material world also, when a woman dies with her husband, she again unites with him in the next birth. Similarly, Mahārāja Pṛthu and Queen Arci united in the Vaikuṇṭha planets. In the Vaikuṇṭha planets there are husbands and wives, but there is no question of their giving birth to children or having sex life. In the Vaikuṇṭha planets both husbands and wives are extraordinarily beautiful, and they are attracted to one another, but they do not enjoy sex life. Indeed, they consider sex not to be very relishable because both husband and wife are always absorbed in Kṛṣṇa consciousness and in glorifying and chanting the glories of the Lord.

According to Bhaktivinoda Ṭhākura also, a husband and wife can turn the home into a place as good as Vaikuṇṭha, even while in this material world. Being absorbed in Kṛṣṇa consciousness, even in this world husband and wife can live in Vaikuṇṭha simply by installing the Deity of the Lord within the home and serving the Deity according to the directions of the śāstras. In this way, they will never feel the sex urge. That is the test of advancement in devotional service. One who is advanced in devotional service is never attracted by sex life, and as soon as one becomes detached from sex life and proportionately attached to the service of the Lord, he actually experiences living in the Vaikuṇṭha planets. In the ultimate issue, there is actually no material world, but when one forgets the service of the Lord and engages himself in the service of his senses, he is said to be living in the material world.

TEXT 30

ittham-bhūtānubhāvo 'sau

pṛthuḥ sa bhagavattamaḥ

kīrtitaṁ tasya caritam

uddāma-caritasya te

SYNONYMS

ittham-bhūta-thus; anubhāvaḥ-very great, powerful; asau-that; pṛthuḥ-King Pṛthu; saḥ-he; bhagavat-tamaḥ-the best among the lords; kīrtitam-described; tasya-his; caritam-character; uddāma-very great; caritasya-one who possesses such qualities; te-to you.

Maitreya continued: The greatest of all devotees, Mahārāja Pṛthu, was very powerful, and his character was liberal, magnificent and magnanimous. Thus I have described him to you as far as possible.

In this verse the word bhagavattamaḥ is very significant, for the word bhagavat is used especially to refer to the Supreme Personality of Godhead, as the word bhagavān ("the Supreme Personality of Godhead") is derived from the word bhagavat. Sometimes, however, we see that the word bhagavān is used for great personalities like Lord Brahmā, Lord Śiva and Nārada Muni. This is the case with Pṛthu Mahārāja, who is described here as the best of the bhagavāns, or the best of the lords. A person can be so addressed only if he is a great personality who exhibits extraordinary and uncommon features or who attains the greatest goal after his disappearance or who knows the difference between knowledge and ignorance. In other words, the word bhagavān should not be used for ordinary persons.

TEXT 31

ya idaṁ sumahat puṇyaṁ

śraddhayāvahitaḥ paṭhet

śrāvayec chṛṇuyād vāpi

sa pṛthoḥ padavīm iyāt

SYNONYMS

yaḥ-anyone; idam-this; su-mahat-very great; puṇyam-pious; śraddhayā-with great faith; avahitaḥ-with great attention; paṭhet-reads; śrāvayet-explains; śṛṇuyāt-hears; vā-or; api-certainly; saḥ-that person; pṛthoḥ-of King Pṛthu; padavīm-situation; iyāt-attains.

Any person who describes the great characteristics of King Pṛthu with faith and determination-whether he reads or hears of them himself or helps others to hear of them-is certain to attain the very planet which Mahārāja Pṛthu attained. In other words, such a person also returns home to the Vaikuṇṭha planets, back to Godhead.

In the execution of devotional service, śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23] is especially stressed. This means that bhakti, or devotional service, begins by hearing and chanting about Viṣṇu. When we speak of Viṣṇu, we also refer to that which relates to Viṣṇu. In the Śiva Purāṇa, Lord Śiva recommends Viṣṇu worship to be the topmost worship, and better than Viṣṇu worship is worship of the Vaiṣṇava or anything that is related to Viṣṇu. The fact is explained herein that hearing and chanting about a Vaiṣṇava is as good as hearing and chanting about Viṣṇu, for Maitreya has explained that anyone who hears about Pṛthu Mahārāja with attention also attains the planet which Mahārāja Pṛthu attained. There is no duality between Viṣṇu and the Vaiṣṇava, and this is called advaya-jñāna. A Vaiṣṇava is as important as Viṣṇu, and therefore Śrīla Viśvanātha Cakravartī Ṭhākura wrote in his Gurv-aṣṭaka:

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam

"The spiritual master is honored as much as the Supreme Lord because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and is followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of my spiritual master, who is a bona fide representative of Śrī Hari."

The supreme Vaiṣṇava is the spiritual master, and he is nondifferent from the Supreme Personality of Godhead. It is said that sometimes Lord Caitanya Mahāprabhu used to chant the names of the gopīs. Some of the Lord's students tried to advise Him to chant the name of Kṛṣṇa instead, but upon hearing this Caitanya Mahāprabhu became very angry with His students. The controversy on this subject reached a point that after this incident Caitanya Mahāprabhu decided to take sannyāsa because He was not taken very seriously in His gṛhastha-āśrama. The point is that since Śrī Caitanya Mahāprabhu chanted the names of the gopīs, worship of the gopīs or the devotees of the Lord is as good as devotional service rendered directly to the Lord. It is also stated by the Lord Himself that devotional service to His devotees is better than service offered directly to Him. Sometimes the sahajiyā class of devotees are interested only in Kṛṣṇa's personal pastimes to the exclusion of the activities of the devotees. This type of devotee is not on a very high level; one who sees the devotee and the Lord on the same level has further progressed.

TEXT 32

brāhmaṇo brahma-varcasvī

rājanyo jagatī-patiḥ

vaiśyaḥ paṭhan viṭ-patiḥ syāc

chūdraḥ sattamatām iyāt

SYNONYMS

brāhmaṇaḥ-the brāhmaṇas; brahma-varcasvī-one who has attained the power of spiritual success; rājanyaḥ-the royal order; jagatī-patiḥ-the king of the world; vaiśyaḥ-the mercantile class of men; paṭhan-by reading; viṭ-patiḥ-becomes master of animals; syāt-becomes; śūdraḥ-the laborer class of men; sattama-tām-the position of a great devotee; iyāt-attains.

If one hears of the characteristics of Pṛthu Mahārāja and is a brāhmaṇa, he becomes perfectly qualified with brahminical powers; if he is a kṣatriya, he becomes a king of the world; if he is a vaiśya, he becomes a master of other vaiśyas and many animals; and if he is a śūdra, he becomes the topmost devotee.

In Śrīmad-Bhāgavatam it is recommended that one should become a devotee regardless of one's condition. Whether one is without desire (akāma) or with desire (sakāma), or whether one desires liberation (mokṣa-kāma), he is advised to worship the Supreme Lord and execute devotional service unto Him. By so doing, one attains all perfection in any field of life. The process of devotional service-especially hearing and chanting-is so powerful that it can bring a person to the perfectional stage. In this verse brāhmaṇas, kṣatriyas, vaiśyas and śūdras are mentioned, but here it should be understood that that reference is to the brāhmaṇa who is born in a brahminical family, the kṣatriya who is born in a kṣatriya family, the vaiśya who is born in a vaiśya family and the śūdra in a śūdra family. But whether one is a brāhmaṇa, kṣatriya, vaiśya or śūdra, he can attain perfection simply by hearing and chanting.

To take birth in a family of brāhmaṇas is not the ultimate finishing touch; one must have the power of a brāhmaṇa, which is called brahma-tejas. Similarly, taking birth in a royal family is not the all in all; one must possess the power to rule the world. Similarly, taking birth as a vaiśya is not all; one must possess hundreds or thousands of animals (specifically cows) and rule over other vaiśyas as Nanda Mahārāja did in Vṛndāvana. Nanda Mahārāja was a vaiśya who possessed nine hundred thousand cows and ruled over many cowherd men and boys. A person who is born in a śūdra family can become greater than a brāhmaṇa simply by accepting devotional service and giving aural reception to the pastimes of the Lord and His devotees.

TEXT 33

triḥ kṛtva idam ākarṇya

naro nāry athavādṛtā

aprajaḥ suprajatamo

nirdhano dhanavattamaḥ

SYNONYMS

triḥ-thrice; kṛtvaḥ-repeating; idam-this; ākarṇya-hearing; naraḥ-man; nārī-woman; athavā-or; ādṛtā-in great respect; aprajaḥ-one who has no children; su-praja-tamaḥ-surrounded by many children; nirdhanaḥ-without any money; dhana-vat-rich; tamaḥ-the greatest.

It does not matter whether one is a man or woman. Anyone who, with great respect, hears this narration of Mahārāja Pṛthu will become the father of many children if he is without children and will become the richest of men if he is without money.

Materialistic persons who are very fond of money and great families worship different demigods to attain their desires, especially goddess Durgā, Lord Śiva and Lord Brahmā. Such materialistic persons are called śriyaiśvarya-prajepsavaḥ. Śrī means "beauty," aiśvarya means "riches," prajā means "children," and īpsavaḥ means "desiring." As described in the Second Canto of Śrīmad-Bhāgavatam, one has to worship various demigods for different types of benedictions. However, here it is indicated that simply by hearing of the life and character of Mahārāja Pṛthu, one can have both riches and children in enormous quantities. One simply has to read and understand the history, the life and activities of Pṛthu Mahārāja. It is advised that one read them at least three times. Those who are materially afflicted will so benefit by hearing of the Supreme Lord and His devotees that they need not go to any demigod. The word suprajatamaḥ ("surrounded by many children") is very significant in this verse, for one may have many children but may not have any qualified children. Here, however, it is stated (su-prajatamaḥ) that all the children thus attained would be qualified in education, wealth, beauty and strength-everything complete.

TEXT 34

aspaṣṭa-kīrtiḥ suyaśā

mūrkho bhavati paṇḍitaḥ

idaṁ svasty-ayanaṁ puṁsām

amaṅgalya-nivāraṇam

SYNONYMS

aspaṣṭa-kīrtiḥ-unmanifested reputation; su-yaśāḥ-very famous; mūrkhaḥ-illiterate; bhavati-becomes; paṇḍitaḥ-learned; idam-this; svasti-ayanam-auspiciousness; puṁsām-of the men; amaṅgalya-inauspiciousness; nivāraṇam-prohibiting.

Also, one who hears this narration three times will become very reputable if he is not recognized in society, and he will become a great scholar if he is illiterate. In other words, hearing of the narrations of Pṛthu Mahārāja is so auspicious that it drives away all bad luck.

In the material world, everyone wants some profit, some adoration and some reputation. By associating in different ways with the Supreme Personality of godhead or His devotee, one can very easily become opulent in every respect. Even if one is not known or recognized by society, he becomes very famous and important if he takes to devotional service and preaching. As far as education is concerned, one can become recognized in society as a great learned scholar simply by hearing Śrīmad-Bhāgavatam and Bhagavad-gītā, wherein the pastimes of the Lord and His devotees are described. This material world is full of dangers at every step, but a devotee has no fear because devotional service is so auspicious that it automatically counteracts all kinds of bad luck. Since hearing about Pṛthu Mahārāja is one of the items of devotional service (śravaṇam), naturally hearing about him brings all good fortune.

TEXT 35

dhanyaṁ yaśasyam āyuṣyaṁ

svargyaṁ kali-malāpaham

dharmārtha-kāma-mokṣāṇāṁ

samyak siddhim abhīpsubhiḥ

śraddhayaitad anuśrāvyaṁ

caturṇāṁ kāraṇaṁ param

SYNONYMS

dhanyam-the source of riches; yaśasyam-the source of reputation; āyuṣyam-the source of an increased span of life; svargyam-the source of elevation to the heavenly planets; kali-of the age of Kali; mala-apaham-decreasing the contamination; dharma-religion; artha-economic development; kāma-sense gratification; mokṣāṇām-of liberation; samyak-completely; siddhim-perfection; abhīpsubhiḥ-by those desiring; śraddhayā-with great respect; etat-this narration; anuśrāvyam-must one hear; caturṇām-of the four; kāraṇam-cause; param-ultimate.

By hearing the narration of Pṛthu Mahārāja, one can become great, increase his duration of life, gain promotion to the heavenly planets and counteract the contaminations of this age of Kali. In addition, one can promote the causes of religion, economic development, sense gratification and liberation. Therefore from all sides it is advisable for a materialistic person who is interested in such things to read and hear the narrations of the life and character of Pṛthu Mahārāja.

By reading and hearing the narrations of the life and character of Pṛthu Mahārāja, one naturally becomes a devotee, and as soon as one becomes a devotee, his material desires automatically become fulfilled. Therefore it is recommended in Śrīmad-Bhāgavatam (2.3.10):

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

If a person wants to return home, back to Godhead, or wants to become a pure devotee (akāma), or wants some material prosperity (sakāma or sarva-kāma), or wants to merge into the existence of the Supreme Brahman effulgence (mokṣa-kāma), he is recommended to take to the path of devotional service and hear and chant of Lord Viṣṇu or of His devotee. This is the sum and substance of all Vedic literatures. Vedaiś ca sarvair aham eva vedyaḥ (Bg. 15.15). The purpose of Vedic knowledge is to understand Kṛṣṇa and His devotees. Whenever we speak of Kṛṣṇa, we refer to His devotees also, for He is not alone. He is never nirviśeṣa or śūnya, without variety, or zero. Kṛṣṇa is full of variety, and as soon as Kṛṣṇa is present, there cannot be any question of void.

TEXT 36

vijayābhimukho rājā

śrutvaitad abhiyāti yān

baliṁ tasmai haranty agre

rājānaḥ pṛthave yathā

SYNONYMS

vijaya-abhimukhaḥ-one who is about to start for victory; rājā-king; śrutvā-hearing; etat-this; abhiyāti-starts; yān-on the chariot; balim-taxes; tasmai-unto him; haranti-present; agre-before; rājānaḥ-other kings; pṛthave-unto King Pṛthu; yathā-as it was done.

If a king, who is desirous of attaining victory and ruling power, chants the narration of Pṛthu Mahārāja three times before going forth on his chariot, all subordinate kings will automatically render all kinds of taxes unto him-as they rendered them unto Mahārāja Pṛthu-simply upon his order.

Since a kṣatriya king naturally desires to rule the world, he wishes to make all other kings subordinate to him. This was also the position many years ago when Pṛthu Mahārāja was ruling over the earth. At that time he was the only emperor on this planet. Even five thousand years ago, Mahārāja Yudhiṣṭhira and Mahārāja Parīkṣit were the sole emperors of this planet. Sometimes the subordinate kings rebelled, and it was necessary for the emperor to go and chastise them. This process of chanting the narrations of the life and character of Pṛthu Mahārāja is recommended for conquering kings if they want to fulfill their desire to rule the world.

TEXT 37

muktānya-saṅgo bhagavaty

amalāṁ bhaktim udvahan

vainyasya caritaṁ puṇyaṁ

śṛṇuyāc chrāvayet paṭhet

SYNONYMS

mukta-anya-saṅgaḥ-being freed from all material contamination; bhagavati-unto the Supreme Personality of Godhead; amalām-unalloyed; bhaktim-devotional service; udvahan-carrying out; vainyasya-of the son of Mahārāja Vena; caritam-character; puṇyam-pious; śṛṇuyāt-must hear; śrāvayet-must induce others to hear; paṭhet-and go on reading.

A pure devotee who is executing the different processes of devotional service may be situated in the transcendental position, being completely absorbed in Kṛṣṇa consciousness, but even he, while discharging devotional service, must hear, read and induce others to hear about the character and life of Pṛthu Mahārāja.

There is a type of neophyte devotee who is very anxious to hear about the pastimes of the Lord, especially the rāsa-līlā chapters in Śrīmad-Bhāgavatam. Such a devotee should know by this instruction that the pastimes of Pṛthu Mahārāja are nondifferent from the pastimes of the Supreme Personality of Godhead. An ideal king, Pṛthu Mahārāja exhibited all talents in showing how to rule the citizens, how to educate them, how to develop the state economically, how to fight enemies, how to perform great sacrifices (yajñas), etc. Thus it is recommended for the sahajiyā, or the neophyte devotee, to hear, chant and get others to hear about the activities of Pṛthu Mahārāja, even though one may think himself to be in the transcendental position of advanced devotional service.

TEXT 38

vaicitravīryābhihitaṁ

mahan-māhātmya-sūcakam

asmin kṛtam atimartyaṁ

pārthavīṁ gatim āpnuyāt

SYNONYMS

vaicitravīrya-O son of Vicitravīrya (Vidura); abhihitam-explained; mahat-great; māhātmya-greatness; sūcakam-awakening; asmin-in this; kṛtam-performed; ati-martyam-uncommon; pārthavīm-in connection with Pṛthu Mahārāja; gatim-advancement, destination; āpnuyāt-one should achieve.

The great sage Maitreya continued: My dear Vidura, I have as far as possible spoken the narrations about Pṛthu Mahārāja, which enrich one's devotional attitude. Whoever takes advantage of these benefits also goes back home, back to Godhead, like Mahārāja Pṛthu.

The word śrāvayet, mentioned in a previous verse, indicates that one should not only read for himself, but should also induce others to read and hear. That is called preaching. Caitanya Mahāprabhu recommended this practice: yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa (Cc. Madhya 7.128). "Whomever you meet, simply talk with him about the instructions given by Kṛṣṇa or tell him of narrations about Kṛṣṇa." Pṛthu Mahārāja's history of devotional service is as potent as narrations about the activities of the Supreme Personality of Godhead. One should not make distinctions between the pastimes of the Lord and the activities of Pṛthu Mahārāja, and whenever it is possible a devotee should attempt to induce others to hear about Pṛthu Mahārāja. One should not only read of his pastimes for one's own benefit but should induce others to read and hear about them also. In this way everyone can be benefited.

TEXT 39

anudinam idam ādareṇa śṛṇvan

pṛthu-caritaṁ prathayan vimukta-saṅgaḥ

bhagavati bhava-sindhu-pota-pāde

sa ca nipuṇāṁ labhate ratiṁ manuṣyaḥ

SYNONYMS

anu-dinam-day after day; idam-this; ādareṇa-with great respect; śṛṇvan-hearing; pṛthu-caritam-the narration of Pṛthu Mahārāja; prathayan-chanting; vimukta-liberated; saṅgaḥ-association; bhagavati-unto the Supreme Personality of Godhead; bhava-sindhu-the ocean of nescience; pota-the boat; pāde-whose lotus feet; saḥ-he; ca-also; nipuṇām-complete; labhate-achieves; ratim-attachment; manuṣyaḥ-the person.

Whoever, with great reverence and adoration, regularly reads, chants and describes the history of Mahārāja Pṛthu's activities will certainly increase unflinching faith and attraction for the lotus feet of the Lord. The Lord's lotus feet are the boat by which one can cross the ocean of nescience.

The word bhava-sindhu-pota-pāde is significant in this verse. The lotus feet of the Lord are known as mahat-padam; this means that the total source of material existence rests on the lotus feet of the Lord. As stated in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: everything is emanating from Him. This cosmic manifestation, which is compared to an ocean of nescience, is also resting on the lotus feet of the Lord. As such, this great ocean of nescience is minimized by a person who is a pure devotee. One who has taken shelter of the lotus feet of the Lord need not cross over the ocean, for he has already crossed it by virtue of his position at the Lord's lotus feet. By hearing and chanting of the glories of the Lord or the Lord's devotee, one can become firmly fixed in the service of the lotus feet of the Lord. This position can also be achieved very easily by narrating the history of the life of Pṛthu Mahārāja regularly every day. The word vimukta-saṅgaḥ is also significant in this connection. Because we associate with the three qualities of material nature, our position in this material world is full of dangers, but when we engage in the devotional service of the Lord by the process of śravaṇam and kīrtanam, we immediately become vimukta-saṅga, or liberated.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Mahārāja Pṛthu's Going Back Home."

Chapter Twenty-four

Chanting the Song Sung by Lord Śiva

TEXT 1

maitreya uvāca

vijitāśvo 'dhirājāsīt

pṛthu-putraḥ pṛthu-śravāḥ

yavīyobhyo 'dadāt kāṣṭhā

bhrātṛbhyo bhrātṛ-vatsalaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya continued to speak; vijitāśvaḥ-of the name Vijitāśva; adhirājā-the emperor; āsīt-became; pṛthu-putraḥ-the son of Mahārāja Pṛthu; pṛthu-śravāḥ-of great activities; yavīyobhyaḥ-unto the younger brothers; adadāt-offered; kāṣṭhāḥ-different directions; bhrātṛbhyaḥ-unto the brothers; bhrātṛ-vatsalaḥ-very affectionate to the brothers.

The great sage Maitreya continued: Vijitāśva, the eldest son of Mahārāja Pṛthu, who had a reputation like his father's, became emperor and gave his younger brothers different directions of the world to govern, for he was very affectionate toward his brothers.

After describing the life and character of Mahārāja Pṛthu in the previous chapter, the great sage Maitreya began to speak about the sons and grandsons in the genealogical line of the Pṛthu dynasty. After the death of Mahārāja Pṛthu, his eldest son, Vijitāśva, became emperor of the world. King Vijitāśva was very affectionate toward his younger brothers, and therefore he wanted them to rule different directions of the world. From time immemorial the eldest son generally becomes king after the death of the previous king. When the Pāṇḍavas ruled the earth, Mahārāja Yudhiṣṭhira, the eldest son of King Pāṇḍu, became emperor, and his younger brothers assisted him. Similarly, King Vijitāśva's younger brothers were appointed to govern the different directions of the world.

TEXT 2

haryakṣāyādiśat prācīṁ

dhūmrakeśāya dakṣiṇām

pratīcīṁ vṛka-saṁjñāya

turyāṁ draviṇase vibhuḥ

SYNONYMS

haryakṣāya-unto Haryakṣa; adiśat-delivered; prācīm-eastern; dhūmrakeśāya-unto Dhūmrakeśa; dakṣiṇām-the southern side; pratīcīm-the western side; vṛka-saṁjñāya-unto his brother whose name was Vṛka; turyām-the northern side; draviṇase-unto another brother of his named Draviṇa; vibhuḥ-the master.

Mahārāja Vijitāśva offered the eastern part of the world to his brother Haryakṣa, the southern part to Dhūmrakeśa, the western part to Vṛka and the northern part to Draviṇa.

TEXT 3

antardhāna-gatiṁ śakrāl

labdhvāntardhāna-saṁjñitaḥ

apatya-trayam ādhatta

śikhaṇḍinyāṁ susammatam

SYNONYMS

antardhāna-of disappearance; gatim-achievement; śakrāt-from King Indra; labdhvā-getting; antardhāna-of the name; saṁjñitaḥ-so nominated; apatya-children; trayam-three; ādhatta-begot; śikhaṇḍinyām-in Śikhaṇḍinī, his wife; su-sammatam-approved by everyone.

Formerly, Mahārāja Vijitāśva pleased the King of heaven, Indra, and from him received the title Antardhāna. His wife's name was Śikhaṇḍinī, and by her he begot three good sons.

Mahārāja Vijitāśva was known as Antardhāna, which means "disappearance." He received this title from Indra, and it refers to the time when Indra stole Mahārāja Pṛthu's horse from the sacrificial arena. Indra was not visible to others when he was stealing the horse, but Mahārāja Pṛthu's son Vijitāśva could see him. Yet despite his knowing that Indra was taking away his father's horse, Vijitāśva did not attack him. This indicates that Mahārāja Vijitāśva respected the right persons. Although Indra was stealing the horse from his father, Vijitāśva knew perfectly well that Indra was not an ordinary thief. Since Indra was a great and powerful demigod and servant of the Supreme Personality of Godhead, Vijitāśva purposefully excused him due to sentiment only, even though Indra was acting wrongly. Thus Indra became very pleased with Vijitāśva at that time. The demigods have the great mystic power of being able to appear and disappear according to their will, and since Indra was very pleased with Vijitāśva, he bestowed this mystic power upon him. Thus Vijitāśva became known as Antardhāna.

TEXT 4

pāvakaḥ pavamānaś ca

śucir ity agnayaḥ purā

vasiṣṭha-śāpād utpannāḥ

punar yoga-gatiṁ gatāḥ

SYNONYMS

pāvakaḥ-of the name Pāvaka; pavamānaḥ-of the name Pavamāna; ca-also; śuciḥ-of the name Śuci; iti-thus; agnayaḥ-the fire-gods; purā-formerly; vasiṣṭha-the great sage Vasiṣṭha; śāpāt-by being cursed; utpannāḥ-now born as such; punaḥ-again; yoga-gatim-the destination of mystic yoga practice; gatāḥ-attained.

The three sons of Mahārāja Antardhāna were named Pāvaka, Pavamāna and Śuci. Formerly these three personalities were the demigods of fire, but due to the curse of the great sage Vasiṣṭha, they became the sons of Mahārāja Antardhāna. As such, they were as powerful as the fire-gods, and they attained the destination of mystic yoga power, being again situated as the demigods of fire.

In the Bhagavad-gītā (6.41–43) it is stated that one who falls down from yoga practice is elevated to the heavenly planets, and after enjoying the material facilities there he again comes down to the earthly planet and takes birth in a very rich family or a very pious brāhmaṇa family. Thus it is to be understood that when demigods fall down, they come to earth as sons of very rich and pious families. In such families, the living entity gets an opportunity to execute Kṛṣṇa consciousness and thereby gain promotion to his desired goal. The sons of Mahārāja Antardhāna had been the demigods in charge of fire, and they regained their former position and by mystic power returned to the heavenly planets.

TEXT 5

antardhāno nabhasvatyāṁ

havirdhānam avindata

ya indram aśva-hartāraṁ

vidvān api na jaghnivān

SYNONYMS

antardhānaḥ-the king of the name Antardhāna; nabhasvatyām-unto his wife Nabhasvatī; havirdhānam-of the name Havirdhāna; avindata-obtained; yaḥ-who; indram-King Indra; aśva-hartāram-who was stealing the horse of his father; vidvān api-although he knew it; na jaghnivān-did not kill.

Mahārāja Antardhāna had another wife, named Nabhasvatī, and by her he was happy to beget another son, named Havirdhāna. Since Mahārāja Antardhāna was very liberal, he did not kill Indra while the demigod was stealing his father's horse at the sacrifice.

It is understood from various scriptures and purāṇas that the King of heaven, Indra, was very expert in stealing and kidnapping. He could steal anything without being visible to the proprietor, and he could kidnap anyone's wife without being detected. Once he raped the wife of Gautama Muni by using his disappearing art, and similarly by becoming invisible he stole the horse of Mahārāja Pṛthu. Although in human society such activities are considered abominable, the demigod Indra was not considered to be degraded by them. Although Antardhāna could understand that King Indra was stealing the horse from his father, he did not kill Indra, for he knew that if one who is very powerful sometimes commits an abominable act, it should be disregarded. In Bhagavad-gītā (9.30) it is clearly stated:

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

Thus the Lord says that even if a devotee commits an abominable act, he should be considered a sādhu, or a pious man, because of his unflinching devotion to the Lord. The devotees of the Lord never willingly commit any sinful act, but sometimes they commit something abominable due to their previous habits. Such acts should not be taken very seriously, however, because the devotees of the Lord are very powerful, whether they are on the heavenly planets or on this planet. If by chance they commit something abominable, it should not be taken into account, but should be overlooked.

TEXT 6

rājñāṁ vṛttiṁ karādāna-

daṇḍa-śulkādi-dāruṇām

manyamāno dīrgha-sattra-

vyājena visasarja ha

SYNONYMS

rājñām-of the kings; vṛttim-source of livelihood; kara-taxes; ādāna-realization; daṇḍa-punishment; śulka-fines; ādi-etc.; dāruṇām-which are very severe; manyamānaḥ-thinking like that; dīrgha-long; sattra-sacrifice; vyājena-on the plea; visasarja-gave up; ha-in the past.

Whenever Antardhāna, the supreme royal power, had to exact taxes, punish his citizens or fine them severely, he was not willing to do so. Consequently he retired from the execution of such duties and engaged himself in the performance of different sacrifices.

It is clear herein that the king sometimes has to perform duties which are not very desirable just because he is the king. Similarly, Arjuna was not at all willing to fight because fighting or killing one's own kinsmen and family members is not at all desirable. Nonetheless the kṣatriyas had to perform such undesirable actions as a matter of duty. Mahārāja Antardhāna was not very happy while exacting taxes or punishing the citizens for their criminal activities; therefore, on the plea of performing sacrifices, he retired from the royal majestic power at a very early age.

TEXT 7

tatrāpi haṁsaṁ puruṣaṁ

paramātmānam ātma-dṛk

yajaṁs tal-lokatām āpa

kuśalena samādhinā

SYNONYMS

tatra api-despite his engagement; haṁsam-one who kills the distress of his kinsmen; puruṣam-unto the Supreme Person; parama-ātmānam-the most beloved Supersoul; ātma-dṛk-one who has seen or acquired self-realization; yajan-by worshiping; tat-lokatām-achieved the same planet; āpa-achieved; kuśalena-very easily; samādhinā-always keeping himself in ecstasy.

Although Mahārāja Antardhāna was engaged in performing sacrifices, because he was a self-realized soul he very intelligently rendered devotional service to the Lord, who eradicates all the fears of His devotees. By thus worshiping the Supreme Lord, Mahārāja Antardhāna, rapt in ecstasy, attained His planet very easily.

Since sacrifices are generally performed by fruitive actors, it is especially mentioned here (tatrāpi) that although Mahārāja Antardhāna was externally engaged in performing sacrifices, his real business was rendering devotional service by hearing and chanting. In other words, he was performing the usual sacrifices by the method of saṅkīrtana-yajña, as recommended herein:

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

(Bhāg. 7.5.23)

Devotional service is called kīrtana-yajña, and by practicing the saṅkīrtana-yajña, one is very easily elevated to the planet where the Supreme Lord resides. Out of the five kinds of liberations, achieving the same planet where the Lord resides and living with the Lord there is called sālokya liberation.

TEXT 8

havirdhānād dhavirdhānī

vidurāsūta ṣaṭ sutān

barhiṣadaṁ gayaṁ śuklaṁ

kṛṣṇaṁ satyaṁ jitavratam

SYNONYMS

havirdhānāt-from Havirdhāna; havirdhānī-the name of the wife of Havirdhāna; vidura-O Vidura; asūta-gave birth; ṣaṭ-six; sutān-sons; barhiṣadam-of the name Barhiṣat; gayam-of the name Gaya; śuklam-of the name Śukla; kṛṣṇam-of the name Kṛṣṇa; satyam-of the name Satya; jitavratam-of the name Jitavrata.

Havirdhāna, the son of Mahārāja Antardhāna, had a wife named Havirdhānī, who gave birth to six sons, named Barhiṣat, Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata.

TEXT 9

barhiṣat sumahā-bhāgo

hāvirdhāniḥ prajāpatiḥ

kriyā-kāṇḍeṣu niṣṇāto

yogeṣu ca kurūdvaha

SYNONYMS

barhiṣat-of the name Barhiṣat; su-mahā-bhāgaḥ-very fortunate; hāvirdhāniḥ-of the name Hāvirdhāni; prajā-patiḥ-the post of Prajāpati; kriyā-kāṇḍeṣu-in the matter of fruitive activities; niṣṇātaḥ-being merged in; yogeṣu-in mystic yoga practices; ca-also; kuru-udvaha-O best of the Kurus (Vidura).

The great sage Maitreya continued: My dear Vidura, Havirdhāna's very powerful son named Barhiṣat was very expert in performing various kinds of fruitive sacrifices, and he was also expert in the practice of mystic yoga. By his great qualifications, he became known as Prajāpati.

In the beginning of the creation there were not many living entities, and consequently the very powerful living entities or demigods were appointed as Prajāpatis in order to beget children and increase the population. There are many Prajāpatis-Brahmā, Dakṣa and Manu are sometimes known as Prajāpatis-and Barhiṣat, the son of Havirdhāna, became one of them.

TEXT 10

yasyedaṁ deva-yajanam

anuyajñaṁ vitanvataḥ

prācīnāgraiḥ kuśair āsīd

āstṛtaṁ vasudhā-talam

SYNONYMS

yasya-whose; idam-this; deva-yajanam-satisfying the demigods by sacrifices; anuyajñam-continually sacrificing; vitanvataḥ-executing; prācīna-agraiḥ-keeping the kuśa grass facing toward the eastern side; kuśaiḥ-the kuśa grass; āsīt-remained; āstṛtam-scattered; vasudhā-talam-all over the surface of the globe.

Mahārāja Barhiṣat executed many sacrifices all over the world. He scattered kuśa grasses and kept the tops of the grasses pointed eastward.

As stated in the previous verse (kriyā-kāṇḍeṣu niṣṇātaḥ), Mahārāja Barhiṣat dived very deeply into the fruitive activities of sacrifice. This means that as soon as he finished one yajña in one place, he began performing another yajña in the immediate vicinity. At the present moment there is a similar need to perform saṅkīrtana-yajña all over the world. The Kṛṣṇa consciousness movement has started performing saṅkīrtana-yajña in different places, and it has been experienced that wherever saṅkīrtana-yajña is performed, many thousands of people gather and take part in it. Imperceptible auspiciousness achieved in this connection should be continued all over the world. The members of the Kṛṣṇa consciousness movement should perform saṅkīrtana-yajñas one after another, so much that all the people of the world will either jokingly or seriously chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and thus they will derive the benefit of cleansing the heart. The holy name of the Lord (harer nāma [Adi 17.21]) is so powerful that whether it is chanted jokingly or seriously the effect of vibrating this transcendental sound will be equally distributed. It is not possible at the present moment to perform repeated yajñas as Mahārāja Barhiṣat performed, but it is within our means to perform saṅkīrtana-yajña, which does not cost anything. One can sit down anywhere and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If the surface of the globe is overflooded with the chanting of the Hare Kṛṣṇa mantra, the people of the world will be very, very happy.

TEXT 11

sāmudrīṁ devadevoktām

upayeme śatadrutim

yāṁ vīkṣya cāru-sarvāṅgīṁ

kiśorīṁ suṣṭhv-alaṅkṛtām

parikramantīm udvāhe

cakame 'gniḥ śukīm iva

SYNONYMS

sāmudrīm-unto the daughter of the ocean; deva-deva-uktām-being advised by the supreme demigod, Lord Brahmā; upayeme-married; śatadrutim-of the name Śatadruti; yām-whom; vīkṣya-seeing; cāru-very attractive; sarva-aṅgīm-all the features of the body; kiśorīm-youthful; suṣṭhu-sufficiently; alaṅkṛtām-decorated with ornaments; parikramantīm-circumambulating; udvāhe-in the marriage ceremony; cakame-being attracted; agniḥ-the fire-god; śukīm-unto Śukī; iva-like.

Mahārāja Barhiṣat-henceforward known as Prācīnabarhi-was ordered by the supreme demigod Lord Brahmā to marry the daughter of the ocean named Śatadruti. Her bodily features were completely beautiful, and she was very young. She was decorated with the proper garments, and when she came into the marriage arena and began circumambulating it, the fire-god Agni became so attracted to her that he desired her company, exactly as he had formerly desired to enjoy Śukī.

In this verse the word suṣṭhv-alaṅkṛtām is significant. According to the Vedic system, when a girl is married, she is very profusely and gorgeously decorated with costly saris and jewelry, and during the marriage ceremony the bride circumambulates the bridegroom seven times. After this, the bridegroom and bride look at one another and become attracted for life. When the bridegroom finds the bride very beautiful, the attraction between them immediately becomes very strongly fixed. As stated in Śrīmad-Bhāgavatam, men and women are naturally attracted to one another, and when they are united by marriage that attraction becomes very strong. Being so strongly attracted, the bridegroom attempts to set up a nice homestead and eventually a good field for producing grains. Then children come, then friends and then wealth. In this way the male becomes more and more entangled in the material conceptions of life, and he begins to think, "This is mine," and"it is I who am acting." In this way the illusion of material existence is perpetuated.

The words śukīm iva are also significant, for the fire-god Agni became attracted by the beauty of Śatadruti while she was circumambulating the bridegroom Prācīnabarhi, just as he had previously been attracted to the beauty of Śukī, the wife of Saptarṣi. When the fire-god had been present long ago at the assembly of Saptarṣi, he was attracted by the beauty of Śukī when she was circumambulating in the same way. Agni's wife, named Svāhā, took the form of Śukī and enjoyed sex life with Agni. Not only the fire-god Agni but the heavenly god Indra and sometimes even Lord Brahmā and Lord Śiva-all very highly situated demigods-are subject to being attracted by sex at any time. The sex drive is so strong in the living entities that the whole material world is running on sex attraction only, and it is due to sex attraction that one remains in the material world and is obliged to accept different types of bodies. The attraction of sex life is more clearly explained in the next verse.

TEXT 12

vibudhāsura-gandharva-

muni-siddha-naroragāḥ

vijitāḥ sūryayā dikṣu

kvaṇayantyaiva nūpuraiḥ

SYNONYMS

vibudha-learned; asura-the demons; gandharva-the denizens of Gandharvaloka; muni-great sages; siddha-the denizens of Siddhaloka; nara-the inhabitants of the earthly planets; uragāḥ-denizens of Nāgaloka; vijitāḥ-captivated; sūryayā-by the new bride; dikṣu-in all directions; kvaṇayantyā-tinkling; eva-only; nūpuraiḥ-by her ankle bells.

While Śatadruti was thus being married, the demons, the denizens of Gandharvaloka, the great sages, and the denizens of Siddhaloka, the earthly planets and Nāgaloka, although highly exalted, were all captivated by the tinkling of her ankle bells.

Generally a woman becomes more beautiful when, after an early marriage, she gives birth to a child. To give birth to a child is the natural function of a woman, and therefore a woman becomes more and more beautiful as she gives birth to one child after another. In the case of Śatadruti, however, she was so beautiful that she attracted the whole universe at her marriage ceremony. Indeed, she attracted all the learned and exalted demigods simply by the tinkling of her ankle bells. This indicates that all the demigods wanted to see her beauty completely, but they were not able to see it because she was fully dressed and covered with ornaments. Since they could only see the feet of Śatadruti, they became attracted by her ankle bells, which tinkled as she walked. In other words, the demigods became captivated by her simply by hearing the tinkling of her ankle bells. They did not have to see her complete beauty. It is sometimes understood that a person becomes lusty just by hearing the tinkling of bangles on the hands of women or the tinkling of ankle bells, or just by seeing a woman's sari. Thus it is concluded that woman is the complete representation of māyā. Although Viśvāmitra Muni was engaged in practicing mystic yoga with closed eyes, his transcendental meditation was broken when he heard the tinkling of bangles on the hands of Menakā. In this way Viśvāmitra Muni became a victim of Menakā and fathered a child who is universally celebrated as Śakuntalā. The conclusion is that no one can save himself from the attraction of woman, even though he be an exalted demigod or an inhabitant of the higher planets. Only a devotee of the Lord, who is attracted by Kṛṣṇa, can escape the lures of woman. Once one is attracted by Kṛṣṇa, the illusory energy of the world cannot attract him.

TEXT 13

prācīnabarhiṣaḥ putrāḥ

śatadrutyāṁ daśābhavan

tulya-nāma-vratāḥ sarve

dharma-snātāḥ pracetasaḥ

SYNONYMS

prācīnabarhiṣaḥ-of King Prācīnabarhi; putrāḥ-sons; śatadrutyām-in the womb of Śatadruti; daśa-ten; abhavan-became manifest; tulya-equally; nāma-name; vratāḥ-vow; sarve-all; dharma-religiosity; snātāḥ-completely merged in; pracetasaḥ-all of them being designated as Pracetās.

King Prācīnabarhi begot ten children in the womb of Śatadruti. All of them were equally endowed with religiosity, and all of them were known as the Pracetās.

The word dharma-snātāḥ is significant, for the ten children were all merged in the practice of religion. In addition, they possessed all good qualities. One is supposed to be perfect when one is perfectly religious, perfect in the execution of one's vows to render devotional service, perfect in knowledge, perfect in good behavior, and so on. All the Pracetās were on the same level of perfection.

TEXT 14

pitrādiṣṭāḥ prajā-sarge

tapase 'rṇavam āviśan

daśa-varṣa-sahasrāṇi

tapasārcaṁs tapas-patim

SYNONYMS

pitrā-by the father; ādiṣṭāḥ-being ordered by; prajā-sarge-in the matter of begetting children; tapase-for executing austerity; arṇavam-in the ocean; āviśan-entered; daśa-varṣa-ten years; sahasrāṇi-such thousands; tapasā-by their austerity; ārcan-worshiped; tapaḥ-of austerity; patim-the master.

When all these Pracetās were ordered by their father to marry and beget children, they all entered the ocean and practiced austerities and penances for ten thousand years. Thus they worshiped the master of all austerity, the Supreme Personality of Godhead.

Sometimes great sages and ascetics enter the Himalaya Mountains in order to find seclusion from the turmoil of the world. It appears, however, that all the Pracetās, the sons of Prācīnabarhi, entered the depths of the ocean to perform austerity in a secluded place. Since they performed austerities for ten thousand years, this incident took place in the Satya-yuga, when people used to live for a hundred thousand years. It is also significant that by their austerity they worshiped the master of austerity, Śrī Kṛṣṇa, the Supreme Personality of Godhead. If one wants to perform austerities and penances in order to attain the supreme goal, one must attain the favor of the Supreme Personality of Godhead. If one achieves the favor of the Supreme Lord, it is to be understood that he has finished all kinds of austerities and penances and has attained efficiency in their execution. On the other hand, if one does not attain the perfect stage of devotional service, all austerities and penances actually have no meaning, for without the Supreme Lord no one can attain the highest results derived from performing them. As stated in Bhagavad-gītā (5.29), Lord Śrī Kṛṣṇa is the master of all penances and sacrifices. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. Thus the desired result of performing austerities may be derived from Lord Kṛṣṇa.

In Śrīmad-Bhāgavatam (3.33.7) it is stated:

aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te

Even if a person is born in a family of caṇḍālas-the lowest birth one can get in human society-he is glorious if he chants the holy names of the Lord, for it is to be understood that by such chanting a devotee definitely proves that he underwent all kinds of austerities in his previous life. By the grace of Lord Caitanya, one who chants the mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) attains the highest perfectional stage, which had previously been attained by people who entered the ocean and executed austerities for ten thousand years. In this age of Kali, if a person does not take advantage of chanting the Hare Kṛṣṇa mantra, which is offered as a great concession to the fallen human beings of this age, it is to be understood that he is very much bewildered by the illusory energy of the Lord.

TEXT 15

yad uktaṁ pathi dṛṣṭena

giriśena prasīdatā

tad dhyāyanto japantaś ca

pūjayantaś ca saṁyatāḥ

SYNONYMS

yat-that; uktam-said; pathi-on the way; dṛṣṭena-while meeting; giriśena-by Lord Śiva; prasīdatā-being very much satisfied; tat-that; dhyāyantaḥ-meditating; japantaḥ ca-chanting also; pūjayantaḥ ca-worshiping also; saṁyatāḥ-with great control.

When all the sons of Prācīnabarhi left home to execute austerities, they met Lord Śiva, who, out of great mercy, instructed them about the Absolute Truth. All the sons of Prācīnabarhi meditated upon the instructions, chanting and worshiping them with great care and attention.

It is clear that to perform austerities or penances, or, for that matter, any form of devotional service, one has to be guided by a spiritual master. Here it is clearly stated that the ten sons of Mahārāja Prācīnabarhi were favored by the appearance of Lord Śiva, who, out of great kindness, gave them instructions regarding the execution of austerities. Lord Śiva actually became the spiritual master of the ten sons, and in turn his disciples took his words so seriously that simply by meditating upon his instructions (dhyāyantaḥ) they became perfect. This is the secret of success. After being initiated and receiving the orders of the spiritual master, the disciple should unhesitatingly think about the instructions or orders of the spiritual master and should not allow himself to be disturbed by anything else. This is also the verdict of Śrīla Viśvanātha Cakravartī Ṭhākura, who, while explaining a verse of Bhagavad-gītā (vyavasāyātmikā buddhir ekeha kuru-nandana, Bg. 2.41), points out that the order of the spiritual master is the life substance of the disciple. The disciple should not consider whether he is going back home, back to Godhead; his first business should be to execute the order of his spiritual master. Thus a disciple should always meditate on the order of the spiritual master, and that is perfectional meditation. Not only should he meditate upon that order, but he should find out the means by which he can perfectly worship and execute it.

TEXT 16

vidura uvāca

pracetasāṁ giritreṇa

yathāsīt pathi saṅgamaḥ

yad utāha haraḥ prītas

tan no brahman vadārthavat

SYNONYMS

viduraḥ uvāca-Vidura inquired; pracetasām-of all the Pracetās; giritreṇa-by Lord Śiva; yathā-just as; āsīt-it was; pathi-on the road; saṅgamaḥ-meeting; yat-which; uta āha-said; haraḥ-Lord Śiva; prītaḥ-being pleased; tat-that; naḥ-unto us; brahman-O great brāhmaṇa; vada-speak; artha-vat-with clear meaning.

Vidura asked Maitreya: My dear brāhmaṇa, why did the Pracetās meet Lord Śiva on the way? Please tell me how the meeting happened, how Lord Śiva became very pleased with them and how he instructed them. Certainly such talks are important, and I wish that you please be merciful upon me and describe them.

Whenever there are some important talks between a devotee and the Lord or between exalted devotees, one should be very much curious to hear them. At the meeting of Naimiṣāraṇya, where Sūta Gosvāmī spoke Śrīmad-Bhāgavatam to all the great sages, Sūta Gosvāmī was also asked about the talks between Mahārāja Parīkṣit and Śukadeva Gosvāmī, for the sages believed that the talks between Śukadeva Gosvāmī and Mahārāja Parīkṣit must have been as important as the talks between Lord Kṛṣṇa and Arjuna. As everyone is still eager to learn the subject of Bhagavad-gītā in order to become perfectly enlightened, Vidura was similarly eager to learn from the great sage Maitreya about the talks between Lord Śiva and the Pracetās.

TEXT 17

saṅgamaḥ khalu viprarṣe

śiveneha śarīriṇām

durlabho munayo dadhyur

asaṅgād yam abhīpsitam

SYNONYMS

saṅgamaḥ-association; khalu-certainly; vipra-ṛṣe-O best of the brāhmaṇas; śivena-along with Lord Śiva; iha-in this world; śarīriṇām-those who are encaged in material bodies; durlabhaḥ-very rare; munayaḥ-great sages; dadhyuḥ-engaged themselves in meditation; asaṅgāt-being detached from anything else; yam-unto whom; abhīpsitam-desiring.

The great sage Vidura continued: O best of the brāhmaṇas, it is very difficult for living entities encaged within this material body to have personal contact with Lord Śiva. Even great sages who have no material attachments do not contact him, despite their always being absorbed in meditation to attain his personal contact.

Since Lord Śiva does not incarnate himself unless there is some special reason, it is very difficult for an ordinary person to contact him. However, Lord Śiva does descend on a special occasion when he is ordered by the Supreme Personality of Godhead. In this regard, it is stated in the Padma Purāṇa that Lord Śiva appeared as a brāhmaṇa in the age of Kali to preach the Māyāvāda philosophy, which is nothing but a type of Buddhist philosophy. It is stated in Padma Purāṇa:

māyāvādam asac-chāstraṁ
pracchannaṁ bauddham ucyate
mayaiva vihitaṁ devi
kalau brāhmaṇa-mūrtinā

Lord Śiva, speaking to Pārvatī-devī, foretold that he would spread the Māyāvāda philosophy in the guise of a sannyāsī brāhmaṇa just to eradicate Buddhist philosophy. This sannyāsī was Śrīpāda Śaṅkarācārya. In order to overcome the effects of Buddhist philosophy and spread Vedānta philosophy, Śrīpāda Śaṅkarācārya had to make some compromise with the Buddhist philosophy, and as such he preached the philosophy of monism, for it was required at that time. Otherwise there was no need for his preaching Māyāvāda philosophy. At the present moment there is no need for Māyāvāda philosophy or Buddhist philosophy, and Lord Caitanya rejected both of them. This Kṛṣṇa consciousness movement is spreading the philosophy of Lord Caitanya and rejecting the philosophy of both classes of Māyāvādī. Strictly speaking, both Buddhist philosophy and Śaṅkara's philosophy are but different types of Māyāvāda dealing on the platform of material existence. Neither of these philosophies has spiritual significance. There is spiritual significance only after one accepts the philosophy of Bhagavad-gītā, which culminates in surrendering unto the Supreme Personality of Godhead. Generally people worship Lord Śiva for some material benefit, and although they cannot see him personally, they derive great material profit by worshiping him.

TEXT 18

ātmārāmo 'pi yas tv asya

loka-kalpasya rādhase

śaktyā yukto vicarati

ghorayā bhagavān bhavaḥ

SYNONYMS

ātma-ārāmaḥ-self-satisfied; api-although he is; yaḥ-one who is; tu-but; asya-this; loka-material world; kalpasya-when manifested; rādhase-for the matter of helping its existence; śaktyā-potencies; yuktaḥ-being engaged; vicarati-he acts; ghorayā-very dangerous; bhagavān-His Lordship; bhavaḥ-Śiva.

Lord Śiva, the most powerful demigod, second only to Lord Viṣṇu, is self-sufficient. Although he has nothing to aspire for in the material world, for the benefit of those in the material world he is always busily engaged everywhere and is accompanied by his dangerous energies like goddess Kālī and goddess Durgā.

Lord Śiva is known as the greatest devotee of the Supreme Personality of Godhead. He is known as the best of all types of Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Consequently, Lord Śiva has a Vaiṣṇava sampradāya, the disciplic succession known as the Rudra-sampradāya. Just as there is a Brahma-sampradāya coming directly from Lord Brahmā, the Rudra-sampradāya comes directly from Lord Śiva. Lord Śiva is one of the twelve great personalities, as stated in Śrīmad-Bhāgavatam (6.3.20):

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

These are twelve great authorities in preaching God consciousness. The name Śambhu means Lord Śiva. His disciplic succession is also known as the Viṣṇusvāmi-sampradāya, and the current Viṣṇusvāmi-sampradāya is also known as the Vallabha-sampradāya. The current Brahma-sampradāya is known as the Madhva-Gauḍīya-sampradāya. Even though Lord Śiva appeared to preach Māyāvāda philosophy, at the end of his pastime in the form of Śaṅkarācārya, he preached the Vaiṣṇava philosophy: bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha-mate. He stressed worshiping Lord Kṛṣṇa, or Govinda, three times in this verse and especially warned his followers that they could not possibly achieve deliverance, or mukti, simply by word jugglery and grammatical puzzles. If one is actually serious to attain mukti, he must worship Lord Kṛṣṇa. That is Śrīpāda Śaṅkarācārya's last instruction.

Herein it is mentioned that Lord Śiva is always accompanied by his material energy (śaktyā ghorayā). Material energy-goddess Durgā, or goddess Kālī-is always under his control. Goddess Kālī and Durgā serve him by killing all the asuras, or demons. Sometimes Kālī becomes so infuriated that she indiscriminately kills all kinds of asuras. There is a popular picture of goddess Kālī in which she wears a garland composed of the heads of the asuras and holds in her left hand a captured head and in her right hand a great khaḍga, or chopper, for killing asuras. Great wars are symbolic representations of Kālī's devastation of the asuras and are actually conducted by the goddess Kālī.

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā

(Brahma-saṁhitā 5.44)

Asuras try to pacify the goddess Kālī, or Durgā, by worshiping her in material opulence, but when the asuras become too intolerable, goddess Kālī does not discriminate in killing them wholesale. Asuras do not know the secret of the energy of Lord Śiva, and they prefer to worship goddess Kālī or Durgā or Lord Śiva for material benefit. Due to their demoniac character, they are reluctant to surrender to Lord Kṛṣṇa, as indicated by Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

Lord Śiva's duty is very dangerous because he has to employ the energy of goddess Kālī (or Durgā). In another popular picture the goddess Kālī is sometimes seen standing on the prostrate body of Lord Śiva, which indicates that sometimes Lord Śiva has to fall down flat in order to stop goddess Kālī from killing the asuras. Since Lord Śiva controls the great material energy (goddess Durgā), worshipers of Lord Śiva attain very opulent positions within this material world. Under Lord Śiva's direction, a worshiper of Lord Śiva gets all kinds of material facilities. In contrast, a Vaiṣṇava, or worshiper of Lord Viṣṇu, gradually becomes poorer in material possessions because Lord Viṣṇu does not trick His devotees into becoming materially entangled by possessions. Lord Viṣṇu gives His devotees intelligence from within, as stated in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Thus Lord Viṣṇu gives intelligence to His devotee so that the devotee can make progress on the path back home, back to Godhead. Since a devotee has nothing to do with any kind of material possession, he does not come under the control of goddess Kālī, or the goddess Durgā.

Lord Śiva is also in charge of the tamo-guṇa, or the mode of ignorance in this material world. His potency, the goddess Durgā, is described as keeping all living entities in the darkness of ignorance (yā devī sarva-bhūteṣu nidra-rūpaṁ saṁsthitā). Both Lord Brahmā and Lord Śiva are incarnations of Lord Viṣṇu, but Lord Brahmā is in charge of the creation whereas Lord Śiva is in charge of the destruction, which he carries out with the help of his material energy, goddess Kālī, or goddess Durgā. Thus in this verse Lord Śiva is described as being accompanied by dangerous potencies (śaktyā ghorayā), and that is the actual position of Lord Śiva.

TEXT 19

maitreya uvāca

pracetasaḥ pitur vākyaṁ

śirasādāya sādhavaḥ

diśaṁ pratīcīṁ prayayus

tapasy ādṛta-cetasaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; pracetasaḥ-all the sons of King Prācīnabarhi; pituḥ-of the father; vākyam-words; śirasā-on the head; ādāya-accepting; sādhavaḥ-all pious; diśam-direction; pratīcīm-western; prayayuḥ-went away; tapasi-in austerities; ādṛta-accepting seriously; cetasaḥ-in the heart.

The great sage Maitreya continued: My dear Vidura, because of their pious nature, all the sons of Prācīnabarhi very seriously accepted the words of their father with heart and soul, and with these words on their heads, they went toward the west to execute their father's order.

In this verse sādhavaḥ (meaning "pious" or "well behaved") is very important, especially at the present moment. It is derived from the word sādhu. A perfect sādhu is one who is always engaged in the devotional service of the Supreme Personality of Godhead. Prācīnabarhi's sons are described as sādhavaḥ because of their complete obedience to their father. The father, king and spiritual master are supposed to be representatives of the Supreme Personality of Godhead, and as such they have to be respected as the Supreme Lord. It is the duty of the father, the spiritual master and the king to regulate their subordinates in such a way that they ultimately become fully unalloyed devotees of the Supreme Lord. That is the duty of the superiors, and it is the duty of the subordinates to obey their orders perfectly and in a disciplined way. The word śirasā ("on their heads") is also significant, for the Pracetās accepted the orders of their father and carried them on their heads, which means they accepted them in complete surrender.

TEXT 20

sa-samudram upa vistīrṇam

apaśyan sumahat saraḥ

mahan-mana iva svacchaṁ

prasanna-salilāśayam

SYNONYMS

sa-samudram-almost near the ocean; upa-more or less; vistīrṇam-very wide and long; apaśyan-they saw; su-mahat-very great; saraḥ-reservoir of water; mahat-great soul; manaḥ-mind; iva-like; su-accham-clear; prasanna-joyful; salila-water; āśayam-taken shelter of.

While traveling, the Pracetās happened to see a great reservoir of water which seemed almost as big as the ocean. The water of this lake was so calm and quiet that it seemed like the mind of a great soul, and its inhabitants, the aquatics, appeared very peaceful and happy to be under the protection of such a watery reservoir.

The word sa-samudra means "near the sea." The reservoir of water was like a bay, for it was not very far from the sea. The word upa, meaning "more or less," is used in many ways, as in the word upapati, which indicates a husband "more or less," that is to say, a lover who is acting like a husband. Upa also means "greater," "smaller" or "nearer." Considering all these points, the reservoir of water which was seen by the Pracetās while they were traveling was actually a large bay or lake. And unlike the sea or ocean, which has turbulent waves, this reservoir was very calm and quiet. Indeed, the water was so clear that it seemed like the mind of some great soul. There may be many great souls-jñānīs, yogīs and bhaktas, or pure devotees, are also called great souls-but they are very rarely found. One can find many great souls amongst yogīs and jñānīs, but a truly great soul, a pure devotee of the Lord, who is fully surrendered to the Lord, is very rarely found (sa mahātmā sudurlabhaḥ, Bg. 7.19). A devotee's mind is always calm, quiet and desireless because he is always anyābhilāṣitā-śūnyam [Madhya 19.167], having no desire other than to serve Kṛṣṇa as His personal servant, friend, father, mother or conjugal lover. Due to his association with Kṛṣṇa, a devotee is always very calm and cool. It is also significant that within that reservoir all the aquatics were also very calm and quiet. Because the disciples of a devotee have taken shelter of a great soul, they become very calm and quiet and are not agitated by the waves of the material world.

This material world is often described as an ocean of nescience. In such an ocean, everything is agitated. The mind of a great devotee is also like an ocean or a very large lake, but there is no agitation. As stated in Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. Those who are fixed in the service of the Lord are not agitated by anything. It is also stated in Bhagavad-gītā (6.22): yasmin sthito na duḥkhena guruṇāpi vicālyate. Even if he suffers some reversals in life, a devotee is never agitated. Therefore whoever takes shelter of a great soul or a great devotee becomes pacified. In the Caitanya-caritāmṛta (Madhya 19.149) it is stated: kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta.' A devotee of Lord Kṛṣṇa is always peaceful because he has no desire, whereas the yogīs, karmīs and jñānīs have so many desires to fulfill. One may argue that the devotees have desires, for they wish to go home, back to Godhead, but such a desire does not agitate the mind. Although he wishes to go back to Godhead, a devotee is satisfied in any condition of life. Consequently, the word mahan-manaḥ is used in this verse to indicate that the reservoir of water was as calm and quiet as the mind of a great devotee.

TEXT 21

nīla-raktotpalāmbhoja-

kahlārendīvarākaram

haṁsa-sārasa-cakrāhva-

kāraṇḍava-nikūjitam

SYNONYMS

nīla-blue; rakta-red; utpala-lotus; ambhaḥ-ja-born from the water; kahlāra-another kind of lotus; indīvara-another kind of lotus; ākaram-the mine; haṁsa-swans; sārasa-cranes; cakrāhva-the ducks of the name; kāraṇḍava-birds of the name; nikūjitam-vibrated by their sounds.

In that great lake there were different types of lotus flowers. Some of them were bluish, and some of them were red. Some of them grew at night, some in the day and some, like the indīvara lotus flower, in the evening. Combined together, the lotus flowers filled the lake so full that the lake appeared to be a great mine of such flowers. Consequently, on the shores there were swans and cranes, cakravāka, kāraṇḍava and other beautiful water birds standing about.

The word ākaram ("mine") is significant in this verse, for the reservoir of water appeared like a mine from which different types of lotus flowers were produced. Some of the lotus flowers grew during the day, some at night and some in the evening, and accordingly they had different names and different colors. All these flowers were present on that lake, and because the lake was so calm and quiet and filled with lotus flowers, superior birds, like swans, cakravākas and kāraṇḍavas, stood on the shores and vibrated their different songs, making the entire scene attractive and beautiful. As there are different types of human beings, according to the association of the three qualities of material nature, there are similarly different types of birds, bees, trees, etc. Everything is divided according to the three qualities of material nature. Birds like swans and cranes, who enjoy clear waters and lotus flowers, are different from crows, who enjoy filthy places. Similarly, there are persons who are controlled by the modes of ignorance and passion and those who are controlled by the mode of goodness. The creation is so varied that there are always varieties found in every society. Thus on the bank of this lake all the superior birds lived to enjoy that atmosphere created by that great reservoir filled with lotus flowers.

TEXT 22

matta-bhramara-sausvarya-

hṛṣṭa-roma-latāṅghripam

padma-kośa-rajo dikṣu

vikṣipat-pavanotsavam

SYNONYMS

matta-mad; bhramara-bumblebees; sau-svarya-with great humming; hṛṣṭa-joyfully; roma-hair on the body; latā-creepers; aṅghripam-trees; padma-lotus flower; kośa-whorl; rajaḥ-saffron; dikṣu-in all directions; vikṣipat-throwing away; pavana-air; utsavam-festival.

There were various trees and creepers on all sides of the lake, and there were mad bumblebees humming all about them. The trees appeared to be very jolly due to the sweet humming of the bumblebees, and the saffron, which was contained in the lotus flowers, was being thrown into the air. These all created such an atmosphere that it appeared as though a festival were taking place there.

Trees and creepers are also different types of living beings. When bumblebees come upon trees and creepers to collect honey, certainly such plants become very happy. On such an occasion the wind also takes advantage of the situation by throwing pollen or saffron contained in the lotus flowers. All this combines with the sweet vibration created by the swans and the calm of the water. The Pracetās considered such a place to be like a continuous festival. From this description it appears that the Pracetās reached Śivaloka, which is supposed to be situated near the Himalaya Mountains.

TEXT 23

tatra gāndharvam ākarṇya

divya-mārga-manoharam

visismyū rāja-putrās te

mṛdaṅga-paṇavādy anu

SYNONYMS

tatra-there; gāndharvam-musical sounds; ākarṇya-hearing; divya-heavenly; mārga-symmetrical; manaḥ-haram-beautiful; visismyuḥ-they became amazed; rāja-putrāḥ-all the sons of King Barhiṣat; te-all of them; mṛdaṅga-drums; paṇava-kettledrums; ādi-all together; anu-always.

The sons of the King became very much amazed when they heard vibrations from various drums and kettledrums along with other orderly musical sounds pleasing to the ear.

In addition to the various flowers and living entities about the lake, there were also many musical vibrations. The void of the impersonalists, which has no variegatedness, is not at all pleasing compared with such a scene. Actually one has to attain the perfection of sac-cid-ānanda, eternity, bliss and knowledge. Because the impersonalists deny these varieties of creation, they cannot actually enjoy transcendental bliss. The place where the Pracetās arrived was the abode of Lord Śiva. Impersonalists are generally worshipers of Lord Śiva, but Lord Śiva is never without variety in his abode. Thus wherever one goes, whether to the planet of Lord Śiva, Lord Viṣṇu or Lord Brahmā, there is variety to be enjoyed by persons full in knowledge and bliss.

TEXTS 24–25

tarhy eva sarasas tasmān

niṣkrāmantaṁ sahānugam

upagīyamānam amara-

pravaraṁ vibudhānugaiḥ

tapta-hema-nikāyābhaṁ

śiti-kaṇṭhaṁ tri-locanam

prasāda-sumukhaṁ vīkṣya

praṇemur jāta-kautukāḥ

SYNONYMS

tarhi-in that very moment; eva-certainly; sarasaḥ-from the water; tasmāt-therefrom; niṣkrāmantam-coming out; saha-anugam-accompanied by great souls; upagīyamānam-glorified by the followers; amara-pravaram-the chief of the demigods; vibudha-anugaiḥ-followed by his associates; tapta-hema-molten gold; nikāya-ābham-bodily features; śiti-kaṇṭham-blue throat; tri-locanam-with three eyes; prasāda-merciful; su-mukham-beautiful face; vīkṣya-seeing; praṇemuḥ-offered obeisances; jāta-aroused; kautukāḥ-being amazed by the situation.

The Pracetās were fortunate to see Lord Śiva, the chief of the demigods, emerging from the water with his associates. His bodily luster was just like molten gold, his throat was bluish, and he had three eyes, which looked very mercifully upon his devotees. He was accompanied by many musicians, who were glorifying him. As soon as the Pracetās saw Lord Śiva, they immediately offered their obeisances in great amazement and fell down at the lotus feet of the lord.

The word vibudhānugaiḥ indicates that Lord Śiva is always accompanied by the denizens of the higher planets known as Gandharvas and Kinnaras. They are very expert in musical science, and Lord Śiva is worshiped by them constantly. In pictures, Lord Śiva is generally painted white, but here we find that the color of his skin is not exactly white but like molten gold, or a glowing yellowish color. Because Lord Śiva is always very, very merciful, his name is Āśutoṣa. Amongst all the demigods, Lord Śiva can be pacified even by the lowest class of men, who need only offer him obeisances and leaves of a bael tree. Thus his name is Āśutoṣa, which means that he is pleased very quickly.

Generally those who are very fond of material prosperity approach Lord Śiva for such benediction. The lord, being very merciful, quickly awards all the blessings the devotee asks of him. The demons take advantage of this leniency and sometimes take benedictions from Lord Śiva which can be very dangerous to others. For instance, Vṛkāsura took a benediction from Lord Śiva by which he could kill everyone he touched on the head. Although Lord Śiva sometimes very liberally gives such benedictions to his devotees, the difficulty is that the demons, being very cunning, sometimes want to experiment improperly with such benedictions. For instance, after receiving his benediction, Vṛkāsura tried to touch the head of Lord Śiva. Devotees of Lord Viṣṇu, however, have no desire for such benedictions, and Lord Viṣṇu does not give His devotees benedictions which would cause disturbance to the whole world.

TEXT 26

sa tān prapannārti-haro

bhagavān dharma-vatsalaḥ

dharma-jñān śīla-sampannān

prītaḥ prītān uvāca ha

SYNONYMS

saḥ-Lord Śiva; tān-them; prapanna-ārti-haraḥ-one who drives away all kinds of dangers; bhagavān-the lord; dharma-vatsalaḥ-very much fond of religious principles; dharma-jñān-persons who are aware of religious principles; śīla-sampannān-very well behaved; prītaḥ-being pleased; prītān-of very gentle behavior; uvāca-talked with them; ha-in the past.

Lord Śiva became very pleased with the Pracetās because generally Lord Śiva is the protector of pious persons and persons of gentle behavior. Being very much pleased with the princes, he began to speak as follows.

The Supreme Personality of Godhead, Viṣṇu, or Kṛṣṇa, is known as bhakta-vatsala, and herein we find Lord Śiva described as dharma-vatsala. Of course, the word dharma-vatsala refers to a person who lives according to religious principles. That is understood. Nonetheless, these two words have additional significance. Sometimes Lord Śiva has to deal with persons who are in the modes of passion and ignorance. Such persons are not always very much religious and pious in their activities, but since they worship Lord Śiva for some material profit, they sometimes obey the religious principles. As soon as Lord Śiva sees that his devotees are following religious principles, he blesses them. The Pracetās, sons of Prācīnabarhi, were naturally very pious and gentle, and consequently Lord Śiva was immediately pleased with them. Lord Śiva could understand that the princes were sons of Vaiṣṇavas, and as such Lord Śiva offered prayers to the Supreme Personality of Godhead as follows.

TEXT 27

śrī-rudra uvāca

yūyaṁ vediṣadaḥ putrā

viditaṁ vaś cikīrṣitam

anugrahāya bhadraṁ va

evaṁ me darśanaṁ kṛtam

SYNONYMS

śrī-rudraḥ uvāca-Lord Śiva began to speak; yūyam-all of you; vediṣadaḥ-of King Prācīnabarhi; putrāḥ-sons; viditam-knowing; vaḥ-your; cikīrṣitam-desires; anugrahāya-for the matter of showing you mercy; bhadram-all good fortune unto you; vaḥ-all of you; evam-thus; me-my; darśanam-audience; kṛtam-you have done.

Lord Śiva said: You are all the sons of King Prācīnabarhi, and I wish all good fortune to you. I also know what you are going to do, and therefore I am visible to you just to show my mercy upon you.

By these words Lord Śiva indicates that what the princes were going to do was known to him. It is a fact that they were going to worship Lord Viṣṇu by severe austerities and penances. Knowing this fact, Lord Śiva immediately became very pleased, as apparent by the next verse. This indicates that a person who is not yet a devotee of the Supreme Personality of Godhead but who desires to serve the Supreme Lord receives the benedictions of the demigods, headed by the chief demigod, Lord Śiva. Thus a devotee of the Lord does not need to try to please the demigods separately. Simply by worshiping the Supreme Lord, a devotee can please all of them. Nor does he have to ask the demigods for material benedictions, for the demigods, being pleased with the devotee, automatically offer him everything that he needs. The demigods are servants of the Lord, and they are always prepared to help a devotee in all circumstances. Therefore Śrīla Bilvamaṅgala Ṭhākura said that if one has unalloyed devotion for the Supreme Lord, the goddess of liberation is ready to serve him, to say nothing of the gods of material opulences. Indeed, all the demigods are simply waiting for an opportunity to serve the devotee. Thus there is no need for a devotee of Kṛṣṇa to endeavor for material opulence or liberation. By being situated in the transcendental position of devotional service, he receives all the benefits of dharma, artha, kāma and mokṣa.

TEXT 28

yaḥ paraṁ raṁhasaḥ sākṣāt

tri-guṇāj jīva-saṁjñitāt

bhagavantaṁ vāsudevaṁ

prapannaḥ sa priyo hi me

SYNONYMS

yaḥ-anyone; param-transcendental; raṁhasaḥ-of the controller; sākṣāt-directly; tri-guṇāt-from the three modes of material nature; jīva-saṁjñitāt-living entities called by the name jīvas; bhagavantam-unto the Supreme Personality of Godhead; vāsudevam-unto Kṛṣṇa; prapannaḥ-surrendered; saḥ-he; priyaḥ-very dear; hi-undoubtedly; me-of me.

Lord Śiva continued: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa, the controller of everything-material nature as well as the living entity-is actually very dear to me.

Now Lord Śiva explains the reason he has personally come before the princes. It is because all the princes are devotees of Lord Kṛṣṇa. As stated in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

Lord Śiva is rarely seen by common men, and similarly a person who is fully surrendered unto Vāsudeva, Kṛṣṇa, is also very rarely seen because a person who is fully surrendered unto the Supreme Lord is very rare (sa mahātmā sudurlabhaḥ). Consequently Lord Śiva came especially to see the Pracetās because they were fully surrendered unto the Supreme Personality of Godhead, Vāsudeva. Vāsudeva is also mentioned in the beginning of Śrīmad-Bhāgavatam in the mantra, oṁ namo bhagavate vāsudevāya. Since Vāsudeva is the ultimate truth, Lord Śiva openly proclaims that one who is a devotee of Lord Vāsudeva, who is surrendered to Lord Kṛṣṇa, is actually very dear to him. Lord Vāsudeva, Kṛṣṇa, is worshipable not only by ordinary living entities but by demigods like Lord Śiva, Lord Brahmā and others. Yaṁ brahmā-varuṇendra-rudra-marutaḥ stuvanti divyaiḥ stavaiḥ (Bhāg. 12.13.1). Kṛṣṇa is worshiped by Lord Brahmā, Lord Śiva, Varuṇa, Indra, Candra and all other demigods. That is also the situation with a devotee. Indeed, one who takes to Kṛṣṇa consciousness immediately becomes very dear to anyone who is simply finding out and beginning to understand what Kṛṣṇa consciousness actually is. Similarly, all the demigods are also trying to find out who is actually surrendered to Lord Vāsudeva. Because the Pracetā princes were surrendered to Vāsudeva, Lord Śiva willingly came forth to see them.

Lord Vāsudeva, or Kṛṣṇa, is described in Bhagavad-gītā as Puruṣottama. Actually He is the enjoyer (puruṣa) and the Supreme (uttama) as well. He is the enjoyer of everything-the prakṛti and the puruṣa. Being influenced by the three modes of material nature, the living entity tries to dominate material nature, but actually he is not the puruṣa (enjoyer) but prakṛti, as described in Bhagavad-gītā (7.5): apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām. Thus the jīva, or living entity, is actually prakṛti, or the marginal energy of the Supreme Lord. Being associated with material energy, he tries to lord it over the material nature. This is also confirmed in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

By endeavoring to dominate material nature, the living entity simply struggles hard for existence. Indeed, he struggles so hard to enjoy himself that he cannot even enjoy the material resources. Thus he is sometimes called prakṛti, or jīva, for he is situated in the marginal potency. When the living entity is covered with the three modes of material nature, he is called jīva-saṁjñita. There are two kinds of living entities: one is called kṣara, and the other is akṣara. Kṣara refers to those who have fallen down and become conditioned, and akṣara refers to those who are not conditioned. The vast majority of living entities live in the spiritual world and are called akṣara. They are in the position of Brahman, pure spiritual existence. They are different from those who have been conditioned by the three modes of material nature.

Being above both the kṣara and akṣara, Lord Kṛṣṇa, Vāsudeva, is described in Bhagavad-gītā (15.18) as Puruṣottama. The impersonalists may say that Vāsudeva is the impersonal Brahman, but actually the impersonal Brahman is subordinate to Kṛṣṇa, as also confirmed in Bhagavad-gītā (14.27): brahmaṇo hi pratiṣṭhāham. That Kṛṣṇa is the source of the impersonal Brahman is also confirmed in Brahma-saṁhitā (5.40): yasya prabhā prabhavato jagadaṇḍa-koṭi. The impersonal Brahman is nothing but the effulgence or bodily rays of Kṛṣṇa, and in those bodily rays there are innumerable universes floating. Thus in all respects Vāsudeva, Kṛṣṇa, is the Supreme Lord, and Lord Śiva is very satisfied with those who are completely surrendered to Him. Complete surrender is desired by Kṛṣṇa, as He indicates in the last chapter of Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The word sākṣāt, meaning "directly," is very significant. There are many so-called devotees, but actually they are only karmīs and jñānīs, for they are not directly devotees of Lord Kṛṣṇa. The karmīs sometimes offer the results of their activities to Lord Vāsudeva, and this offering is called karmārpaṇam. These are considered to be fruitive activities, for the karmīs consider Lord Viṣṇu to be one of the demigods like Lord Śiva and Lord Brahmā. Because they consider Lord Viṣṇu to be on the same level with the demigods, they contend that surrendering to the demigods is as good as surrendering unto Vāsudeva. This contention is denied herein because if it were true, Lord Śiva would have said that surrender unto him, Lord Vāsudeva, Viṣṇu or Brahmā is the same. However, Lord Śiva does not say this because he himself surrenders unto Vāsudeva, and whoever else surrenders unto Vāsudeva is very, very dear to him. This is expressed herein openly. The conclusion is that a devotee of Lord Śiva is not dear to Lord Śiva, but a devotee of Lord Kṛṣṇa is very dear to Lord Śiva.

TEXT 29

sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān

viriñcatām eti tataḥ paraṁ hi mām

avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ

padaṁ yathāhaṁ vibudhāḥ kalātyaye

SYNONYMS

sva-dharma-niṣṭhaḥ-one who is situated in his own dharma, or occupation; śata-janmabhiḥ-for one hundred births; pumān-a living entity; viriñcatām-the post of Lord Brahmā; eti-gets; tataḥ-thereafter; param-above; hi-certainly; mām-attains me; avyākṛtam-without deviation; bhāgavataḥ-unto the Supreme Personality of Godhead; atha-therefore; vaiṣṇavam-a pure devotee of the Lord; padam-post; yathā-as; aham-I; vibudhāḥ-demigods; kalā-atyaye-after the annihilation of the material world.

A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahmā, and if he becomes more qualified, he can approach Lord Śiva. A person who is directly surrendered to Lord Kṛṣṇa, or Viṣṇu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Śiva and other demigods attain these planets after the destruction of this material world.

This verse gives an idea of the highest perfection of the evolutionary process. As described by the Vaiṣṇava poet Jayadeva Gosvāmī, pralaya-payodhi jale dhṛtavān asi vedam **. Let us begin tracing the evolutionary process from the point of devastation (pralaya), when the whole universe is filled with water. At that time there are many fishes and other aquatics, and from these aquatics evolve creepers, trees, etc. From these, insects and reptiles evolve, and from them birds, beasts and then human beings and finally civilized human beings. Now, the civilized human being is at a junction where he can make further evolutionary progress in spiritual life. Here it is stated (sva-dharma-niṣṭhaḥ) that when a living entity comes to a civilized form of life, there must be sva-dharma, social divisions according to one's work and qualifications. This is indicated in Bhagavad-gītā (4.13):

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ

"According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me."

In civilized human society there must be the divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra, and everyone must properly execute his occupational duty in accordance with his division. Here it is described (svadharma-niṣṭhaḥ) that it does not matter whether one is a brāhmaṇa, kṣatriya, vaiśya or śūdra. If one sticks to his position and properly executes his particular duty, he is considered a civilized human being. Otherwise he is no better than an animal. It is also mentioned herein that whoever executes his occupational duty (sva-dharma) for one hundred births (for instance, if a brāhmaṇa continues to act as a brāhmaṇa) becomes eligible for promotion to Brahmaloka, the planet where Lord Brahmā lives. There is also a planet called Śivaloka, or Sadāśivaloka, which is situated in a marginal position between the spiritual and material worlds. If, after being situated in Brahmaloka, one becomes more qualified, he is promoted to Sadāśivaloka. Similarly, when one becomes even more qualified, he can attain the Vaikuṇṭhalokas. The Vaikuṇṭhalokas are targets for everyone, even the demigods, and they can be attained by a devotee who has no desire for material benefit. As indicated in Bhagavad-gītā (8.16), one does not escape material miseries even if he is elevated to Brahmaloka (ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna). Similarly, one is not very safe even if he is promoted to Śivaloka, because the planet of Śivaloka is marginal. However, if one attains Vaikuṇṭhaloka, he attains the highest perfection of life and the end of the evolutionary process (mām upetya tu kaunteya punar janma na vidyate). In other words, it is confirmed herein that a person in human society who has developed consciousness must take to Kṛṣṇa consciousness in order to be promoted to Vaikuṇṭhaloka or Kṛṣṇaloka immediately after leaving the body. Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna (Bg. 4.9). A devotee who is fully in Kṛṣṇa consciousness, who is not attracted by any other loka, or planet, including Brahmaloka and Śivaloka, is immediately transferred to Kṛṣṇaloka (mām eti). That is the highest perfection of life and the perfection of the evolutionary process.

TEXT 30

atha bhāgavatā yūyaṁ

priyāḥ stha bhagavān yathā

na mad bhāgavatānāṁ ca

preyān anyo 'sti karhicit

SYNONYMS

atha-therefore; bhāgavatāḥ-devotees; yūyam-all of you; priyāḥ-very dear to me; stha-you are; bhagavān-the Supreme Personality of Godhead; yathā-as; na-neither; mat-than me; bhāgavatānām-of the devotees; ca-also; preyān-very dear; anyaḥ-others; asti-there is; karhicit-at any time.

You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am.

It is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is the best of all devotees. Therefore all devotees of Lord Kṛṣṇa are also devotees of Lord Śiva. In Vṛndāvana there is Lord Śiva's temple called Gopīśvara. The gopīs used to worship not only Lord Śiva but Kātyāyanī, or Durgā, as well, but their aim was to attain the favor of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa does not disrespect Lord Śiva, but worships Lord Śiva as the most exalted devotee of Lord Kṛṣṇa. Consequently whenever a devotee worships Lord Śiva, he prays to Lord Śiva to achieve the favor of Kṛṣṇa, and he does not request material profit. In Bhagavad-gītā (7.20) it is said that generally people worship demigods for some material profit. Kāmais tais tair hṛta jñānāḥ. Driven by material lust, they worship demigods, but a devotee never does so, for he is never driven by material lust. That is the difference between a devotee's respect for Lord Śiva and an asura's respect for him. The asura worships Lord Śiva, takes some benediction from him, misuses the benediction and ultimately is killed by the Supreme Personality of Godhead, who awards him liberation.

Because Lord Śiva is a great devotee of the Supreme Personality of Godhead, he loves all the devotees of the Supreme Lord. Lord Śiva told the Pracetās that because they were devotees of the Lord, he loved them very much. Lord Śiva was not kind and merciful only to the Pracetās; anyone who is a devotee of the Supreme Personality of Godhead is very dear to Lord Śiva. Not only are the devotees dear to Lord Śiva, but he respects them as much as he respects the Supreme Personality of Godhead. Similarly, devotees of the Supreme Lord also worship Lord Śiva as the most dear devotee of Lord Kṛṣṇa. They do not worship him as a separate Personality of Godhead. It is stated in the list of nāma-aparādhas that it is an offense to think that the chanting of the name of Hari and the chanting of Hara, or Śiva, are the same. The devotees must always know that Lord Viṣṇu is the Supreme Personality of Godhead and that Lord Śiva is His devotee. A devotee should be offered respect on the level of the Supreme Personality of Godhead, and sometimes even more respect. Indeed, Lord Rāma, the Personality of Godhead Himself, sometimes worshiped Lord Śiva. If a devotee is worshiped by the Lord, why should a devotee not be worshiped by other devotees on the same level with the Lord? This is the conclusion. From this verse it appears that Lord Śiva blesses the asuras simply for the sake of formality. Actually he loves one who is devoted to the Supreme Personality of Godhead.

TEXT 31

idaṁ viviktaṁ japtavyaṁ

pavitraṁ maṅgalaṁ param

niḥśreyasa-karaṁ cāpi

śrūyatāṁ tad vadāmi vaḥ

SYNONYMS

idam-this; viviktam-very, particular; japtavyam-always to be chanted; pavitram-very pure; maṅgalam-auspicious; param-transcendental; niḥśreyasa-karam-very beneficial; ca-also; api-certainly; śrūyatām-please hear; tat-that; vadāmi-I am speaking; vaḥ-unto you.

Now I shall chant one mantra which is not only transcendental, pure and auspicious, but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively.

The word viviktam is very significant. No one should think of the prayers recited by Lord Śiva as being sectarian; rather, they are very confidential, so much so that anyone desiring the ultimate prosperity or auspicious goal of life must take the instructions of Lord Śiva and pray to and glorify the Supreme Personality of Godhead as Lord Śiva himself did.

TEXT 32

maitreya uvāca

ity anukrośa-hṛdayo

bhagavān āha tāñ chivaḥ

baddhāñjalīn rāja-putrān

nārāyaṇa-paro vacaḥ

SYNONYMS

maitreyaḥ uvāca-the great saint Maitreya continued to speak; iti-thus; anukrośa-hṛdayaḥ-very kindhearted; bhagavān-the lord; āha-said; tān-unto the Pracetās; śivaḥ-Lord Śiva; baddha-añjalīn-who were standing with folded hands; rāja-putrān-the sons of the King; nārāyaṇa-paraḥ-Lord Śiva, the great devotee of Nārāyaṇa; vacaḥ-words.

The great sage Maitreya continued: Out of his causeless mercy, the exalted personality Lord Śiva, a great devotee of Lord Nārāyaṇa, continued to speak to the King's sons, who were standing with folded hands.

Lord Śiva voluntarily came to bless the sons of the King as well as do something beneficial for them. He personally chanted the mantra so that the mantra would be more powerful, and he advised that the mantra be chanted by the King's sons (rāja-putras). When a mantra is chanted by a great devotee, the mantra becomes more powerful. Although the Hare Kṛṣṇa mahā-mantra is powerful in itself, a disciple upon initiation receives the mantra from his spiritual master, for when the mantra is chanted by the spiritual master, it becomes more powerful. Lord Śiva advised the sons of the King to hear him attentively, for inattentive hearing is offensive.

TEXT 33

śrī-rudra uvāca

jitaṁ ta ātma-vid-varya-

svastaye svastir astu me

bhavatārādhasā rāddhaṁ

sarvasmā ātmane namaḥ

SYNONYMS

śrī-rudraḥ uvāca-Lord Śiva began to speak; jitam-all glories; te-unto You; ātma-vit-self-realized; varya-the best; svastaye-unto the auspicious; svastiḥ-auspiciousness; astu-let there be; me-of me; bhavatā-by You; ārādhasā-by the all-perfect; rāddham-worshipable; sarvasmai-the Supreme Soul; ātmane-unto the Supreme Soul; namaḥ-obeisances.

Lord Śiva addressed the Supreme Personality of Godhead with the following prayer: O Supreme Personality of Godhead, all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-realized, I wish that You be auspicious for me. You are worshipable by virtue of the all-perfect instructions You give. You are the Supersoul; therefore I offer my obeisances unto You as the supreme living being.

As soon as a devotee is inspired by the Lord to offer the Lord a prayer, the devotee immediately glorifies the Lord in the beginning by saying, "All glories unto You, my Lord." The Lord is glorified because He is considered to be the chief of all self-realized souls. As said in the Vedas (Kaṭha Upaniṣad 2.2.13), nityo nityānāṁ cetanaś cetanānām: the Supreme Being, the Personality of Godhead, is the chief living being amongst all living beings. There are different kinds of individual living beings-some of them are in this material world, and some are in the spiritual world. Those who are in the spiritual world are known to be completely self-realized because on the spiritual platform the living entity is not forgetful of his service to the Lord. Therefore in the spiritual world all those who are in the devotional service of the Lord are eternally fixed, for they understand the position of the Supreme Being, as well as their individual constitution. Thus amongst self-realized souls, the Lord is known as the perfectly self-realized soul. Nityo nityānāṁ cetanaś cetanānām. When the individual soul is fixed in his knowledge of the Lord as the Supreme Being, he actually becomes established in an all-auspicious position. Lord Śiva prays herein that his auspicious position continue eternally by virtue of the Lord's mercy upon him.

The Supreme Lord is all-perfect, and the Lord instructs that one who worships Him also becomes perfect. As stated in Bhagavad-gītā (15.15): mattaḥ smṛtir jñānam apohanaṁ ca. The Lord is situated as the Supersoul in everyone's heart, but He is so kind to His devotees that He gives them instructions by which they may continue to progress. When they receive instructions from the all-perfect, there is no chance of their being misled. This is also confirmed in Bhagavad-gītā (10.10): dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. The Lord is always ready to give instructions to the pure devotee so that the devotee can advance further and further in devotional service. Since the Lord gives instructions as sarvātmā, the Supersoul, Lord Śiva offers Him respect with the words sarvātmā ātmane namaḥ. The individual soul is called ātmā, and the Lord is also called ātmā as well as Paramātmā. Being situated in everyone's heart, the Lord is known as the supreme ātmā. Therefore all obeisances are offered unto Him. In this regard, one may refer to the prayers of Kuntī in the First Canto of Śrīmad-Bhāgavatam (1.8.20):

tathā paramahaṁsānāṁ
munīnām amalātmanām
bhakti-yoga-vidhānārthaṁ
kathaṁ paśyema hi striyaḥ

The Lord is always ready to give instructions to the paramahaṁsas, or the topmost devotees of the Lord, who are completely liberated from all contaminations of the material world. The Lord always gives instructions to such exalted devotees to inform them how they can remain fixed in devotional service. Similarly, it is stated in the ātmārāma verse (Bhāg. 1.7.10):

ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
ittham-bhūta-guṇo hariḥ

The word ātmārāma refers to those who are not interested in the material world but are simply engaged in spiritual realization. Such self-realized persons are generally considered in two categories-impersonal and personal. However, impersonalists also become devotees when they are attracted by the personal transcendental qualities of the Lord. The conclusion is that Lord Śiva wanted to remain a fixed devotee of the Supreme Personality of Godhead, Vāsudeva. As explained in the following verses, Lord Śiva never desires to merge into the existence of the Supreme Lord like the impersonalists. Rather, he thinks that it would be good fortune for him to continue to be fixed in the understanding of the Lord as the Supreme Being. By this understanding, one realizes that all living entities-including Lord Śiva, Lord Brahmā and other demigods-are servants of the Supreme Lord.

TEXT 34

namaḥ paṅkaja-nābhāya

bhūta-sūkṣmendriyātmane

vāsudevāya śāntāya

kūṭa-sthāya sva-rociṣe

SYNONYMS

namaḥ-all obeisances unto You; paṅkaja-nābhāya-unto the Supreme Personality of Godhead, from whose navel the lotus flower emanates; bhūta-sūkṣma-the sense objects; indriya-the senses; ātmane-the origin; vāsudevāya-unto Lord Vāsudeva; śāntāya-always peaceful; kūṭa-sthāya-without being changed; sva-rociṣe-unto the supreme illumination.

My Lord, You are the origin of the creation by virtue of the lotus flower which sprouts from Your navel. You are the supreme controller of the senses and the sense objects, and You are also the all-pervading Vāsudeva. You are most peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.

The Lord as Garbhodakaśāyī Viṣṇu lies in the ocean of Garbha within this universe, and from His navel the lotus flower sprouts. Lord Brahmā is generated from that lotus flower, and from Lord Brahmā the creation of this material world begins. As such, the Supreme Personality of Godhead, Garbhodakaśāyī Viṣṇu, is the origin of the material senses and sense objects. Since Lord Śiva considers himself to be one of the products of the material world, his senses are under the control of the supreme creator. The Supreme Lord is also known as Hṛṣīkeśa, master of the senses, which indicates that our senses and sense objects are formed by the Supreme Lord. As such, He can control our senses and out of His mercy engage them in the service of the master of the senses. In the conditioned state, the living entity struggles in this material world and engages his senses for material satisfaction. However, if the living entity is graced by the Supreme Personality of Godhead, he can engage these very senses in the service of the Lord. Lord Śiva desires not to be misled by the material senses but to engage always in the service of the Lord without being subject to contamination by materialistic influences. By the grace and help of Lord Vāsudeva, who is all-pervading, one can engage his senses in devotional service without deviation, just as the Lord acts without deviation.

The words śāntāya kūṭa-sthāya sva-rociṣe are very significant. Although the Lord is within this material world, He is not disturbed by the waves of material existence. However, conditioned souls are agitated by six kinds of transformations; namely, they become agitated when they are hungry, when they are thirsty, when they are aggrieved, when they are illusioned, when they grow old and when they are on the deathbed. Although conditioned souls become very easily illusioned by these conditions in the material world, the Supreme Personality of Godhead, as the Supersoul, Vāsudeva, is never agitated by these transformations. Therefore it is said here (kūṭa-sthāya) that He is always peaceful and devoid of agitation because of His prowess, which is described herein as sva-rociṣe, indicating that He is illuminated by His own transcendental position. In other words, the individual soul, although within the illumination of the Supreme, sometimes falls down from that illumination because of his tiny position, and when he falls down he enters into material, conditional life. The Lord, however, is not subject to such conditioning; therefore He is described as self-illuminated. Consequently any conditioned soul within this material universe can remain completely perfect when he is under the protection of Vāsudeva, or when he is engaged in devotional service.

TEXT 35

saṅkarṣaṇāya sūkṣmāya

durantāyāntakāya ca

namo viśva-prabodhāya

pradyumnāyāntar-ātmane

SYNONYMS

saṅkarṣaṇāya-unto the master of integration; sūkṣmāya-unto the subtle unmanifested material ingredients; durantāya-unto the unsurpassable; antakāya-unto the master of disintegration; ca-also; namaḥ-obeisances; viśva-prabodhāya-unto the master of the development of the universe; pradyumnāya-unto Lord Pradyumna; antaḥ-ātmane-unto the Supersoul in everyone's heart.

My dear Lord, You are the origin of the subtle material ingredients, the master of all integration as well as the master of all disintegration, the predominating Deity named Saṅkarṣaṇa, and the master of all intelligence, known as the predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.

The whole universe is maintained by the integrating power of the Supreme Lord, who is known in that capacity by the name Saṅkarṣaṇa. The material scientists may have discovered the law of gravity, which maintains the integration of objects within the material energy, yet the master of all integration can create devastation by the disintegrating blazing fire emanating from His mouth. A description of this can be found in the Eleventh Chapter of Bhagavad-gītā, wherein the universal form of the Lord is described. The master of integration is also the destroyer of this world by virtue of His disintegrating energy. Saṅkarṣaṇa is the master of integration and disintegration, whereas Pradyumna, another feature of Lord Vāsudeva, is responsible for universal growth and maintenance. The word sūkṣmāya is significant because within this gross material body there are subtle material bodies-namely mind, intelligence and ego. The Lord in His different features (Vāsudeva, Aniruddha, Pradyumna and Saṅkarṣaṇa) maintains both the gross and subtle material elements of this world. As mentioned in Bhagavad-gītā, the gross material elements are earth, water, fire, air and ether, and the subtle material elements are mind, intelligence and ego. All of them are controlled by the Supreme Personality of Godhead as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, and this will be further explained in the following verse.

TEXT 36

namo namo 'niruddhāya

hṛṣīkeśendriyātmane

namaḥ paramahaṁsāya

pūrṇāya nibhṛtātmane

SYNONYMS

namaḥ-all my obeisances unto You; namaḥ-obeisances again; aniruddhāya-unto Lord Aniruddha; hṛṣīkeśa-the master of the senses; indriya-ātmane-the director of the senses; namaḥ-all obeisances unto You; parama-haṁsāya-unto the supreme perfect; pūrṇāya-unto the supreme complete; nibhṛta-ātmane-who is situated apart from this material creation.

My Lord, as the supreme directing Deity known as Aniruddha, You are the master of the senses and the mind. I therefore offer my obeisances unto You again and again. You are known as Ananta as well as Saṅkarṣaṇa because of Your ability to destroy the whole creation by the blazing fire from Your mouth.

Hṛṣīkeśendriyātmane. The mind is the director of the senses, and Lord Aniruddha is the director of the mind. In order to execute devotional service, one has to fix his mind on the lotus feet of Kṛṣṇa; therefore Lord Śiva prays to the controller of the mind, Lord Aniruddha, to be pleased to help him engage his mind on the lotus feet of the Lord. It is stated in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī mām. namaskuru. The mind has to be engaged in meditation on the lotus feet of the Lord in order to execute devotional service. It is also stated in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca: from the Lord come remembrance, knowledge and forgetfulness. Thus if Lord Aniruddha is pleased, He can help the mind engage in the service of the Lord. It is also indicated in this verse that Lord Aniruddha is the sun-god by virtue of His expansions. Since the predominating deity of the sun is an expansion of Lord Aniruddha, Lord Śiva also prays to the sun-god in this verse.

Lord Kṛṣṇa, by His quadruple expansion (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha), is the Lord of psychic action-namely thinking, feeling, willing and acting. Lord Śiva prays to Lord Aniruddha as the sun-god, who is the controlling deity of the external material elements which constitute the construction of the material body. According to Śrīla Viśvanātha Cakravartī Ṭhākura, the word paramahaṁsa is also another name for the sun-god. The sun-god is addressed herein as nibhṛtātmane, which indicates that he always maintains the various planets by manipulating the rainfall. The sun-god evaporates water from the seas and oceans and then forms the water into clouds and distributes it over land. When there is sufficient rainfall grains are produced, and these grains maintain living entities in each and every planet. The sun-god is also addressed herein as pūrṇa, or complete, because the rays emanating from the sun have no end. For millions and millions of years since the creation of this universe, the sun-god has been supplying heat and light without diminution. The word paramahaṁsa is applied to persons who are completely cleansed. When there is sufficient sunshine, the mind remains clear and transparent-in other words, the sun-god helps the mind of the living entity to become situated on the platform of paramahaṁsa. Thus Lord Śiva prays to Aniruddha to be kind upon him so that his mind will always be in the perfect state of cleanliness and will be engaged in the devotional service of the Lord. Just as fire sterilizes all unclean things, the sun-god also keeps everything sterilized, especially dirty things within the mind, thus enabling one to attain elevation to the platform of spiritual understanding.

TEXT 37

svargāpavarga-dvārāya

nityaṁ śuci-ṣade namaḥ

namo hiraṇya-vīryāya

cātur-hotrāya tantave

SYNONYMS

svarga-the heavenly planets; apavarga-the path of liberation; dvārāya-unto the door of; nityam-eternally; śuci-sade-unto the most purified; namaḥ-my obeisances unto You; namaḥ-my obeisances; hiraṇya-gold; vīryāya-semen; cātuḥ-hotrāya-the Vedic sacrifices of the name; tantave-unto one who expands.

My Lord, O Aniruddha, You are the authority by which the doors of the higher planetary systems and liberation are opened. You are always within the pure heart of the living entity. Therefore I offer my obeisances unto You. You are the possessor of semen which is like gold, and thus, in the form of fire, You help the Vedic sacrifices, beginning with cātur-hotra. Therefore I offer my obeisances unto You.

The word svarga indicates a position in the higher or heavenly planetary systems, and the word apavarga means "liberation." Those who are attached to the karma-kāṇḍīya activities described in the Vedas are actually entangled in the three modes of material nature. The Bhagavad-gītā therefore says that one should be above the dominion of fruitive activities. There are different kinds of liberation, or mukti. The best mukti is engagement in the devotional service of the Supreme Lord. Not only does Lord Aniruddha help fruitive actors by elevating them to the higher planetary systems, but He also helps the devotee engage in devotional service by dint of His inexhaustible energy. Just as heat is the source of material energy, the inspiration of Lord Aniruddha is the energy by which one can engage in executing devotional service.

TEXT 38

nama ūrja iṣe trayyāḥ

pataye yajña-retase

tṛpti-dāya ca jīvānāṁ

namaḥ sarva-rasātmane

SYNONYMS

namaḥ-I offer all obeisances unto You; ūrje-unto the provider of the Pitṛloka; iṣe-the provider of all the demigods; trayyāḥ-of the three Vedas; pataye-unto the master; yajña-sacrifices; retase-unto the predominating deity of the moon planet; tṛpti-dāya-unto Him who gives satisfaction to everyone; ca-also; jīvānām-of the living entities; namaḥ-I offer my obeisances; sarva-rasa-ātmane-unto the all-pervading Supersoul.

My Lord, You are the provider of the Pitṛlokas as well as all the demigods. You are the predominating deity of the moon and the master of all three Vedas. I offer my respectful obeisances unto You because You are the original source of satisfaction for all living entities.

When the living entity is born with this material world-especially as a human being-he has several obligations unto the demigods, unto the saintly persons and unto living entities in general. As enjoined in the śāstras: devarṣi-bhūtāpta-nṛṇāṁ pitṝṇām11.5.41. Thus one has an obligation to one's forefathers, the previous hierarchy. Lord Śiva prays to Lord Aniruddha to give him strength so he can become free from all obligation to the Pitās, demigods, general living entities and saintly persons and completely engage himself in the devotional service of the Lord. As stated:

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam

(Bhāg. 11.5.41)

One becomes free from all obligations to the demigods, saintly persons, pitās, ancient forefathers, etc., if one is completely engaged in the devotional service of the Lord. Lord Śiva therefore prays to Lord Aniruddha to give him strength so that he can be free from such obligations and entirely engage in the Lord's service.

Soma, or the predominating deity of the moon, is responsible for the living entity's ability to relish the taste of food through the tongue. Lord Śiva prays to Lord Aniruddha to give him strength so that he will not taste anything but the prasāda of the Lord. Śrīla Bhaktivinoda Ṭhākura has sung a verse indicating that the tongue is the most formidable enemy among all the senses. If one can control the tongue, he can easily control the other senses. The tongue can be controlled only by eating prasāda offered to the Deity. Lord Śiva's prayer to Lord Aniruddha is meant for this purpose (tṛpti-dāya); he prays to Lord Aniruddha to help him be satisfied by eating only prasāda offered to the Lord.

TEXT 39

sarva-sattvātma-dehāya

viśeṣāya sthavīyase

namas trailokya-pālāya

saha ojo-balāya ca

SYNONYMS

sarva-all; sattva-existence; ātma-soul; dehāya-unto the body; viśeṣāya-diversity; sthavīyase-unto the material world; namaḥ-offering obeisances; trai-lokya-three planetary systems; pālāya-maintainer; saha-along with; ojaḥ-prowess; balāya-unto the strength; ca-also.

My dear Lord, You are the gigantic universal form which contains all the individual bodies of the living entities. You are the maintainer of the three worlds, and as such You maintain the mind, senses, body, and air of life within them. I therefore offer my respectful obeisances unto You.

As the individual body of the living entity is composed of millions of cells, germs and microbes, the universal body of the Supreme Lord similarly contains all the individual bodies of the living entities. Lord Śiva is offering his obeisances to the universal body, which includes all other bodies, so that everyone's body may fully engage in devotional service. Since this individual body is composed of senses, all the senses should be engaged in devotional service. For instance, the smelling instrument, the nose, can engage in smelling the flowers offered to the lotus feet of the Lord, the hands can engage in cleansing the temple of the Lord, etc. Indeed, being the life air of every living entity, the Lord is the maintainer of the three worlds. Consequently He can induce every living entity to engage in his real life's duty with full bodily and mental strength. Thus every living entity should serve the Supreme Personality of Godhead by his prāṇa (life), artha (wealth), intelligence and words. As stated in the Śrīmad-Bhāgavatam (10.22.35):

etāvaj janma-sāphalyaṁ
dehinām iha dehiṣu
prāṇair arthair dhiyā vācā
śreya-ācaraṇaṁ sadā

Even though one may desire to engage in the service of the Lord, without sanction one cannot do so. Lord Śiva is offering his prayers in so many different ways in order to show living entities how to engage in the devotional service of the Lord.

TEXT 40

artha-liṅgāya nabhase

namo 'ntar-bahir-ātmane

namaḥ puṇyāya lokāya

amuṣmai bhūri-varcase

SYNONYMS

artha-meaning; liṅgāya-revealing; nabhase-unto the sky; namaḥ-offering obeisances; antaḥ-within; bahiḥ-and without; ātmane-unto the self; namaḥ-offering obeisances; puṇyāya-pious activities; lokāya-for creation; amuṣmai-beyond death; bhūri-varcase-the supreme effulgence.

My dear Lord, by expanding Your transcendental vibrations, You reveal the actual meaning of everything. You are the all-pervading sky within and without, and You are the ultimate goal of pious activities executed both within this material world and beyond it. I therefore offer my respectful obeisances again and again unto You.

Vedic evidence is called śabda-brahma. There are many things which are beyond the perception of our imperfect senses, yet the authoritative evidence of sound vibration is perfect. The Vedas are known as śabda-brahma because evidence taken from the Vedas constitutes the ultimate understanding. This is because śabda-brahma, or the Vedas, represents the Supreme Personality of Godhead. However, the real essence of śabda-brahma is the chanting of the Hare Kṛṣṇa mantra. By vibrating this transcendental sound, the meaning of everything, both material and spiritual, is revealed. This Hare Kṛṣṇa is nondifferent from the Personality of Godhead. The meaning of everything is received through the air through sound vibration. The vibration may be material or spiritual, but without sound vibration no one can understand the meaning of anything. In the Vedas it is said, antar bahiś ca tat sarvaṁ vyāya nārāyaṇaḥ sthitaḥ: "Nārāyaṇa is all-pervading, and He exists both within and without." This is also confirmed in Bhagavad-gītā (13.34):

yathā prakāśayaty ekaḥ
kṛtsnaṁ lokam imaṁ raviḥ
kṣetraṁ kṣetrī tathā kṛtsnaṁ
prakāśayati bhārata

"O son of Bharata, as the sun alone illuminates all this universe, so do the living entity and the Supersoul illuminate the entire body by consciousness."

In other words, the consciousness of both the soul and Supersoul is all-pervading; the limited consciousness of the living entity is pervading the entire material body, and the supreme consciousness of the Lord is pervading the entire universe. Because the soul is present within the body, consciousness pervades the entire body; similarly, because the supreme soul, or Kṛṣṇa, is present within this universe, everything is working in order. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings." (Bg. 9.10)

Lord Śiva is therefore praying to the Personality of Godhead to be kind to us so that simply by chanting the Hare Kṛṣṇa mantra we can understand everything in both the material and spiritual worlds. The word amuṣmai is significant in this regard because it indicates the best target one can aim for after attaining the higher planetary systems. Those who are engaged in fruitive activities (karmīs) attain the higher planetary systems as a result of their past activities, and the jñānīs, who seek unification or a monistic merging with the effulgence of the Supreme Lord, also attain their desired end, but in the ultimate issue, the devotees, who desire to personally associate with the Lord, are promoted to the Vaikuṇṭhalokas or Goloka Vṛndāvana. The Lord is described in Bhagavad-gītā (10.12) as pavitraṁ paramam, the supreme pure. This is also confirmed in this verse. Śukadeva Gosvāmī has stated that the cowherd boys who played with Lord Kṛṣṇa were not ordinary living entities. Only after accumulating many pious activities in various births does one get the opportunity to personally associate with the Supreme Personality of Godhead. Since only the pure can reach Him, He is the supreme pure.

TEXT 41

pravṛttāya nivṛttāya

pitṛ-devāya karmaṇe

namo 'dharma-vipākāya

mṛtyave duḥkha-dāya ca

SYNONYMS

pravṛttāya-inclination; nivṛttāya-disinclination; pitṛ-devāya-unto the master of Pitṛloka; karmaṇe-unto the resultant action of fruitive activities; namaḥ-offering respects; adharma-irreligious; vipākāya-unto the result; mṛtyave-unto death; duḥkha-dāya-the cause of all kinds of miserable conditions; ca-also.

My dear Lord, You are the viewer of the results of pious activities. You are inclination, disinclination and their resultant activities. You are the cause of the miserable conditions of life caused by irreligion, and therefore You are death. I offer You my respectful obeisances.

The Supreme Personality of Godhead is situated in everyone's heart, and from Him issue a living entity's inclinations and disinclinations. This is confirmed in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."

The Supreme Personality of Godhead causes the asuras to forget Him and the devotees to remember Him. One's disinclinations are due to the Supreme Personality of Godhead. According to Bhagavad-gītā (16.7), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras do not know which way one should be inclined to act and which way one should not be inclined to act. Although the asuras oppose devotional service, it is to be understood that they are inclined that way due to the Supreme Personality of Godhead. Because the asuras do not like to engage in the Lord's devotional service, the Lord within gives them the intelligence to forget. Ordinary karmīs desire promotion to Pitṛloka, as confirmed in Bhagavad-gītā (9.25). Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ: "Those who worship the demigods will take birth among the demigods, and those who worship ancestors go to the ancestors."

In this verse the word duḥkha-dāya is also very significant, for those who are nondevotees are perpetually put into the cycle of birth and death. This is a very miserable condition. Because one's position in life is attained according to one's activities, the asuras, or nondevotees, are put into such miserable conditions.

TEXT 42

namas ta āśiṣām īśa

manave kāraṇātmane

namo dharmāya bṛhate

kṛṣṇāyākuṇṭha-medhase

puruṣāya purāṇāya

sāṅkhya-yogeśvarāya ca

SYNONYMS

namaḥ-offering obeisances; te-unto You; āśiṣām īśa-O topmost of all bestowers of benediction; manave-unto the supreme mind or supreme Manu; kāraṇa-ātmane-the supreme cause of all causes; namaḥ-offering obeisances; dharmāya-unto one who knows the best of all religion; bṛhate-the greatest; kṛṣṇāya-unto Kṛṣṇa; akuṇṭha-medhase-unto one whose brain activity is never checked; puruṣāya-the Supreme Person; purāṇāya-the oldest of the old; sāṅkhya-yoga-īśvarāya-the master of the principles of sāṅkhya-yoga; ca-and.

My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme enjoyer amongst all enjoyers. You are the master of all the worlds' metaphysical philosophy, for You are the supreme cause of all causes, Lord Kṛṣṇa. You are the greatest of all religious principles, the supreme mind, and You have a brain which is never checked by any condition. Therefore I repeatedly offer my obeisances unto You.

The words kṛṣṇāya akuṇṭha-medhase are significant in this verse. Modern scientists have stopped their brainwork by discovering the theory of uncertainty, but factually for a living being there cannot be any brain activity which is not checked by time and space limitations. A living entity is called aṇu, an atomic particle of the supreme soul, and therefore his brain is also atomic. It cannot accommodate unlimited knowledge. This does not mean, however, that the Supreme Personality of Godhead, Kṛṣṇa, has a limited brain. What Kṛṣṇa says and does is not limited by time and space. In Bhagavad-gītā (7.26) the Lord says:

vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana

"O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows."

Kṛṣṇa knows everything, but one cannot know Kṛṣṇa without being favored by Him. Thus for Kṛṣṇa and His representative there is no question of a theory of uncertainty. What Kṛṣṇa says is all perfect and certain and is applicable to the past, present and future. Nor is there any uncertainty for one who knows exactly what Kṛṣṇa says. The Kṛṣṇa consciousness movement is based on Bhagavad-gītā as it is, as spoken by Lord Kṛṣṇa, and for those who are engaged in this movement, there is no question of uncertainty.

Lord Kṛṣṇa is also addressed herein as āśiṣām īśa. The great saintly personalities, sages and demigods are able to offer benedictions to ordinary living entities, but they in turn are benedicted by the Supreme Personality of Godhead. Without being benedicted by Kṛṣṇa, one cannot offer benediction to anyone else. The word manave, meaning "unto the supreme Manu," is also significant. The supreme Manu in Vedic literature is Svāyambhuva Manu, who is an incarnation of Kṛṣṇa. All the Manus are empowered incarnations of Kṛṣṇa (manvantara-avatāra). There are fourteen Manus in one day of Brahmā, 420 in one month, all the Manus are directors of human society, ultimately Kṛṣṇa is the supreme director of human society. In another sense, the word manave indicates the perfection of all kinds of mantras. The mantra delivers the conditioned soul from his bondage; so simply by chanting the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one can gain deliverance from any condition.

Kāraṇātmane: everything has a cause. The theory of chance is repudiated in this verse. Because everything has its cause, there is no question of chance. Because so-called philosophers and scientists are unable to find the real cause, they foolishly say that everything happens by chance. In Brahma-saṁhitā Kṛṣṇa is described as the cause of all causes; therefore He is addressed herein as kāraṇātmane. His very personality is the original cause of everything, the root of everything and the seed of everything. As described in the Vedānta-sūtra (1.1.2), janmādy asya yataḥ: [SB 1.1.1] the Absolute Truth is the supreme cause of all emanations.

The word sāṅkhya-yogeśvarāya is also significant herein, for Kṛṣṇa is described in Bhagavad-gītā as Yogeśvara, the master of all mystic powers. Without possessing inconceivable mystic powers, one cannot be accepted as God. In this age of Kali, those who have a little fragmental portion of mystic power claim to be God, but such pseudo Gods can only be accepted as fools, for only Kṛṣṇa is the Supreme Person who possesses all mystic and yogic perfections. The sāṅkhya-yoga system popular at the present moment was propounded by the atheist Kapila, but the original sāṅkhya-yoga system was propounded by an incarnation of Kṛṣṇa also named Kapila, the son of Devahūti. Similarly, Dattātreya, another incarnation of Kṛṣṇa, also explained the sāṅkhya-yoga system. Thus Kṛṣṇa is the origin of all sāṅkhya-yoga systems and mystic yoga powers.

The words puruṣāya purāṇāya are also worthy of special attention. In Brahma-saṁhitā, Kṛṣṇa is accepted as the ādi-puruṣa, the original person, or the original enjoyer. In Bhagavad-gītā, Lord Kṛṣṇa is also accepted as purāṇa-puruṣa, the oldest person. Although He is the oldest of all personalities, He is also the youngest of all, or nava-yauvana. Another significant word is dharmāya. Since Kṛṣṇa is the original propounder of all kinds of religious principles, it is said: dharmaṁ tu sākṣād bhagavat-praṇītam (Bhāg. 6.3.19). No one can introduce a new type of religion, for religion is already there, having been established by Lord Kṛṣṇa. In Bhagavad-gītā Kṛṣṇa informs us of the original dharma and asks us to give up all kinds of religious principles. The real dharma is surrender unto Him. In the Mahābhārata, it is also said:

ye ca veda-vido viprā
ye cādhyātma-vido janāḥ
te vadanti mahātmānaṁ
kṛṣṇaṁ dharmaṁ sanātanam

The purport is that one who has studied the Vedas perfectly, who is a perfect vipra, or knower of the Vedas, who knows what spiritual life actually is, speaks about Kṛṣṇa, the Supreme Person, as one's sanātana-dharma. Lord Śiva therefore teaches us the principles of sanātana-dharma.

TEXT 43

śakti-traya-sametāya

mīḍhuṣe 'haṅkṛtātmane

ceta-ākūti-rūpāya

namo vāco vibhūtaye

SYNONYMS

śakti-traya-three kinds of energies; sametāya-unto the reservoir; mīḍhuṣe-unto Rudra; ahaṅkṛta-ātmane-the source of egotism; cetaḥ-knowledge; ākūti-eagerness to work; rūpāya-unto the form of; namaḥ-my obeisances; vācaḥ-unto the sound; vibhūtaye-unto the different types of opulences.

My dear Lord, You are the supreme controller of the worker, sense activities and results of sense activities [karma]. Therefore You are the controller of the body, mind and senses. You are also the supreme controller of egotism, known as Rudra. You are the source of knowledge and the activities of the Vedic injunctions.

Everyone acts under the dictation of the ego. Therefore Lord Śiva is trying to purify false egotism through the mercy of the Supreme Personality of Godhead. Since Lord Śiva, or Rudra, is himself the controller of egotism, he indirectly wants to be purified by the mercy of the Lord so that his real egotism can be awakened. Of course, Lord Rudra is always spiritually awake, but for our benefit he is praying in this way. For the am spirit soul." But in its actual position, the spirit soul has devotional activities to perform. Therefore Lord Śiva prays to be engaged both in mind and in action in the devotional service of the Supreme Lord according to the direction of the Vedas. This is the process for purifying false egotism. Cetaḥ means "knowledge." Without perfect knowledge, one cannot act perfectly. The real source of knowledge is the vācaḥ, or sound vibration, given by Vedic instructions. Here the word vācaḥ, or vibration, means the Vedic vibration. The origin of creation is sound vibration, and if the sound vibration is clear and purified, perfect knowledge and perfect activities actually become manifest. This is enacted by the chanting of the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Thus Lord Śiva is praying again and again for the purification of body, mind and activities through the purification of knowledge and action under the pure directions of the Vedas. Lord Śiva prays to the Supreme Personality of Godhead so that his mind, senses and words will all turn toward devotional activities only.

TEXT 44

darśanaṁ no didṛkṣūṇāṁ

dehi bhāgavatārcitam

rūpaṁ priyatamaṁ svānāṁ

sarvendriya-guṇāñjanam

SYNONYMS

darśanam-vision; naḥ-our; didṛkṣūṇām-desirous to see; dehi-kindly exhibit; bhāgavata-of the devotees; arcitam-as worshiped by them; rūpam-form; priya-tamam-dearmost; svānām-of Your devotees; sarva-indriya-all the senses; guṇa-qualities; añjanam-very much pleasing.

My dear Lord, I wish to see You exactly in the form that Your very dear devotees worship. You have many other forms, but I wish to see Your form that is especially liked by the devotees. Please be merciful upon me and show me that form, for only that form worshiped by the devotees can perfectly satisfy all the demands of the senses.

In the śruti, or veda-mantra, it is said that the Supreme Absolute Truth is sarva-kāmaḥ sarva-gandhaḥ sarva-rasaḥ, or, in other words, He is known as raso vai saḥ, the source of all relishable relationships (rasas). We have various senses-the powers of seeing, tasting, smelling, touching, etc.-and all the propensities of our senses can be satisfied when the senses are engaged in the service of the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: "Bhakti means engaging all the senses in the service of the master of the senses, Hṛṣīkeśa." (Nārada-pañcarātra) These material senses, however, cannot be engaged in the service of the Lord; therefore one has to become free from all designations. Sarvopādhi-vinirmuktaṁ tatparatvena nirmalam [Cc. Madhya 19.170]. One has to become free from all designation or false egotism and thus become purified. When we engage our senses in the service of the Lord, the desires or the inclinations of the senses can be perfectly fulfilled. Lord Śiva therefore wants to see the Lord in a form which is inconceivable to the Bauddha philosophers, or the Buddhists.

The impersonalists and the voidists also have to see the form of the Absolute. In Buddhist temples there are forms of Lord Buddha in meditation, but these are not worshiped like the forms of the Lord in Vaiṣṇava temples (forms like Rādhā-Kṛṣṇa, Sītā-Rāma or Lakṣmī-Nārāyaṇa). Amongst the different sampradāyas (Vaiṣṇava sects) either Rādhā-Kṛṣṇa or Lakṣmī-Nārāyaṇa is worshiped. Lord Śiva wants to see that form perfectly, just as the devotees want to see it. I he words rūpaṁ priyatamaṁ svānām are specifically mentioned here, indicating that Lord Śiva wants to see that form which is very dear to the devotees. The word svānām is especially significant because only the devotees are very, very dear to the Supreme Personality of Godhead. The jñānīs, yogīs and karmīs are not particularly dear, for the karmīs simply want to see the Supreme Personality of Godhead as their order supplier. The jñānīs want to see Him to become one with Him, and the yogīs want to see Him partially represented within their heart as Paramātmā, but the bhaktas, or the devotees, want to see Him in His complete perfection. As stated in Brahma-saṁhitā (5.30):

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is adept at playing on His flute, whose eyes are blooming like lotus petals, whose head is bedecked with peacock feathers, whose beauty is tinged with the hue of blue clouds, and whose unique loveliness charms millions of Cupids." Thus Lord Śiva's desire is to see the Supreme Personality of Godhead as He is described in this way-that is, he wants to see Him as He appears to the bhāgavatas, the devotees. The conclusion is that Lord Śiva wants to see Him in complete perfection and not in the impersonalist or voidist way. Although the Lord is one in His various forms (advaitam acyutam anādim), still His form as the young enjoyer of the gopīs and companion of the cowherd boys (kiśora-mūrti) is the most perfect form. Thus Vaiṣṇavas accept the form of the Lord in His Vṛndāvana pastimes as the chief form.

TEXTS 45–46

snigdha-prāvṛḍ-ghana-śyāmaṁ

sarva-saundarya-saṅgraham

cārv-āyata-catur-bāhu

sujāta-rucirānanam

padma-kośa-palāśākṣaṁ

sundara-bhru sunāsikam

sudvijaṁ sukapolāsyaṁ

sama-karṇa-vibhūṣaṇam

SYNONYMS

snigdha-glistening; prāvṛṭ-rainy season; ghana-śyāmam-densely cloudy; sarva-all; saundarya-beauty; saṅgraham-collection; cāru-beautiful; āyata-bodily feature; catuḥ-bāhu-unto the four-armed; su-jāta-ultimately beautiful; rucira-very pleasing; ānanam-face; padma-kośa-the whorl of the lotus flower; palāśa-petals; akṣam-eyes; sundara-beautiful; bhru-eyebrows; su-nāsikam-raised nose; su-dvijam-beautiful teeth; su-kapola-beautiful forehead; āsyam-face; sama-karṇa-equally beautiful ears; vibhūṣaṇam-fully decorated.

The Lord's beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead and equally beautiful and fully decorated ears.

After the scorching heat of the summer season, it is very pleasing to see dark clouds in the sky. As confirmed in Brahma-saṁhitā: barhāvataṁsam asitāmbuda-sundarāṅgam. The Lord wears a peacock feather in His hair, and His bodily complexion is just like a blackish cloud. The word sundara, or snigdha, means "very pleasing." Kandarpa-koṭi-kamanīya. Kṛṣṇa's beauty is so pleasing that not even millions upon millions of Cupids can compare to it. The Lord's form as Viṣṇu is decorated in all opulence; therefore Lord Śiva is trying to see that most opulent form of Nārāyaṇa, or Viṣṇu. Generally the worship of the Lord begins with the worship of Nārāyaṇa, or Viṣṇu, whereas the worship of Lord Kṛṣṇa and Rādhā is most confidential. Lord Nārāyaṇa is worshipable by the pāñcarātrika-vidhi, or regulative principles, whereas Lord Kṛṣṇa is worshipable by the bhāgavata-vidhi. No one can worship the Lord in the bhāgavata-vidhi without going through the regulations of the pāñcarātrika-vidhi. Actually, neophyte devotees worship the Lord according to the pāñcarātrika-vidhi, or the regulative principles enjoined in the Nārada-pañcarātra. Rādhā-Kṛṣṇa cannot be approached by the neophyte devotees; therefore temple worship according to regulative principles is offered to Lakṣmī-Nārāyaṇa. Although there may be a Rādhā-Kṛṣṇa vigraha, or form, the worship of the neophyte devotees is acceptable as Lakṣmī-Nārāyaṇa worship. Worship according to the pāñcarātrika-vidhi is called vidhi-mārga, and worship according to the bhāgavata-vidhi principles is called rāga-mārga. The principles of rāga-mārga are especially meant for devotees who are elevated to the Vṛndāvana platform.

The inhabitants of Vṛndāvana-the gopīs, mother Yaśodā, Nanda Mahārāja, the cowherd boys, the cows and everyone else-are actually on the rāga-mārga or bhāgavata-mārga platform. They participate in five basic rasas-dāsya, sakhya, vātsalya, mādhurya and śānta. But although these five rasas are found in the bhāgavata-mārga, the bhāgavata-mārga is especially meant for vātsalya and mādhurya, or paternal and conjugal relationships. Yet there is the vipralambha-sakhya, the higher fraternal worship of the Lord especially enjoyed by the cowherd boys. Although there is friendship between Kṛṣṇa and the cowherd boys, this friendship is different from the aiśvarya friendship between Kṛṣṇa and Arjuna. When Arjuna saw the viśva-rūpa, the gigantic universal form of the Lord, he was afraid for having treated Kṛṣṇa as an ordinary friend; therefore he begged Kṛṣṇa's pardon. However, the cowherd boys who are friends of Kṛṣṇa in Vṛndāvana sometimes ride on the shoulders of Kṛṣṇa. They treat Kṛṣṇa equally, just as they treat one another, and they are never afraid of Him, nor do they ever beg His pardon. Thus the rāga-mārga, or bhāgavata-mārga, friendship exists on a higher platform with Kṛṣṇa, namely the platform of vipralambha friendship. Paternal friendship, paternal service and conjugal service are visible in the Vṛndāvana rāga-mārga relationships.

Without serving Kṛṣṇa according to the vidhi-mārga regulative principles of the pāñcarātrika-vidhi, unscrupulous persons want to jump immediately to the rāga-mārga principles. Such persons are called sahajiyā. There are also demons who enjoy depicting Kṛṣṇa and His pastimes with the gopīs, taking advantage of Kṛṣṇa by their licentious character. These demons who print books and write lyrics on the rāga-mārga principles are surely on the way to hell. Unfortunately, they lead others down with them. Devotees in Kṛṣṇa consciousness should be very careful to avoid such demons. One should strictly follow the vidhi-mārga regulative principles in the worship of Lakṣmī-Nārāyaṇa, although the Lord is present in the temple as Rādhā-Kṛṣṇa. Rādhā-Kṛṣṇa includes Lakṣmī-Nārāyaṇa; therefore when one worships the Lord according to the regulative principles, the Lord accepts the service in the role of Lakṣmī-Nārāyaṇa. In The Nectar of Devotion full instructions are given about the vidhi-mārga worship of Rādhā-Kṛṣṇa, or Lakṣmī-Nārāyaṇa. Although there are sixty-four kinds of offenses one can commit in vidhi-mārga worship, in rāga-mārga worship there is no consideration of such offenses because the devotees on that platform are very much elevated, and there is no question of offense. But if we do not follow the regulative principles on the vidhi-mārga platform and keep our eyes trained to spot offenses, we will not make progress.

In his description of Kṛṣṇa's beauty, Lord Śiva uses the words cārvāyata-catur-bāhu sujāta-rucirānanam, indicating the beautiful four-armed form of Nārāyaṇa, or Viṣṇu. Those who worship Lord Kṛṣṇa describe Him as sujāta-rucirānanam. In the viṣṇu-tattva there are hundreds and thousands and millions of forms of the Supreme Lord, but of all these forms, the form of Kṛṣṇa is the most beautiful. Thus for those who worship Kṛṣṇa, the word sujāta-rucirānanam is used.

The four arms of Lord Viṣṇu have different purposes. The hands holding a lotus flower and conchshell are meant for the devotees, whereas the other two hands, holding a disc and mace, or club, are meant for the demons. Actually all of the Lord's arms are auspicious, whether they are holding conchshells and flowers or clubs and discs. The demons killed by Lord Viṣṇu's cakra disc and club are elevated to the spiritual world, just like the devotees who are protected by the hands holding the lotus flower and conchshell. However, the demons who are elevated to the spiritual world are situated in the impersonal Brahman effulgence, whereas the devotees are allowed to enter into the Vaikuṇṭha planets. Those who are devotees of Lord Kṛṣṇa are immediately elevated to the Goloka Vṛndāvana planet.

The Lord's beauty is compared to rainfall because when the rain falls in the rainy season, it becomes more and more pleasing to the people. After the scorching heat of the summer season, the people enjoy the rainy season very much. Indeed, they even come out of their doors in the villages and enjoy the rainfall directly. Thus the Lord's bodily features are compared to the clouds of the rainy season. The devotees enjoy the Lord's beauty because it is a collection of all kinds of beauties. Therefore the word sarva-saundarya-saṅgraham is used. No one can say that the body of the Lord is wanting in beautiful parts. It is completely pūrṇam. Everything is complete: God's creation, God's beauty and God's bodily features. All these are so complete that all one's desires can become fully satisfied when one sees the beauty of the Lord. The word sarva-saundarya indicates that there are different types of beauties in the material and spiritual worlds and that the Lord contains all of them. Both materialists and spiritualists can enjoy the beauty of the Lord. Because the Supreme Lord attracts everyone, including demons and devotees, materialists and spiritualists, He is called Kṛṣṇa. Similarly, His devotees also attract everyone. As mentioned in the Sad-gosvāmī-stotra: dhīrādhīra-jana-priyau-the Gosvāmīs are equally dear to the dhīra (devotees) and adhīra (demons). Lord Kṛṣṇa was not very pleasing to the demons when He was present in Vṛndāvana, but the six Gosvāmīs were pleasing to the demons when they were present in Vṛndāvana. That is the beauty of the Lord's dealings with His devotees; sometimes the Lord gives more credit to His devotees than He takes for Himself. For instance, on the Battlefield of Kurukṣetra, Lord Kṛṣṇa fought simply by giving directions. Yet it was Arjuna who took the credit for fighting. Nimitta-mātraṁ bhava savyasācin: "You, O Savyasācī [Arjuna], can be but an instrument in the fight." (Bg. 11.33) Everything was arranged by the Lord, but the credit of victory was given to Arjuna. Similarly, in the Kṛṣṇa consciousness movement, everything is happening according to the predictions of Lord Caitanya, but the credit goes to Lord Caitanya's sincere servants. Thus the Lord is described herein as sarva-saundarya-saṅgraham.

TEXTS 47–48

prīti-prahasitāpāṅgam

alakai rūpa-śobhitam

lasat-paṅkaja-kiñjalka-

dukūlaṁ mṛṣṭa-kuṇḍalam

sphurat-kirīṭa-valaya-

hāra-nūpura-mekhalam

śaṅkha-cakra-gadā-padma-

mālā-maṇy-uttamarddhimat

SYNONYMS

prīti-merciful; prahasita-smiling; apāṅgam-sidelong glance; alakaiḥ-with curling hair; rūpa-beauty; śobhitam-increased; lasat-glittering; paṅkaja-of the lotus; kiñjalka-saffron; dukūlam-clothing; mṛṣṭa-glittering; kuṇḍalam-earrings; sphurat-shiny; kirīṭa-helmet; valaya-bangles; hāra-necklace; nūpura-ankle bells; mekhalam-belt; śaṅkha-conchshell; cakra-wheel; gadā-club; padma-lotus flower; mālā-garland; maṇi-pearls; uttama-first class; ṛddhi-mat-still more beautified on account of this.

The Lord is superexcellently beautiful on account of His open and merciful smile and Mis sidelong glance upon His devotees. His black hair is curly, and His garments, waving in the wind, appear like flying saffron pollen from lotus flowers. His glittering earrings, shining helmet, bangles, garland, ankle bells, waist belt and various other bodily ornaments combine with conchshell, disc, club and lotus flower to increase the natural beauty of the Kaustubha pearl on His chest.

The word prahasitāpāṅga, referring to Kṛṣṇa's smile and sidelong glances at His devotees, specifically applies to His dealings with the gopīs. Kṛṣṇa is always in a joking mood when He increases the feelings of conjugal rasa in the hearts of the gopīs. The conchshell, club, disc and lotus flower can be either held in His hands or seen on the palms of His hands. According to palmistry, the signs of a conchshell, club, lotus flower and disc mark the palms of great personalities and especially indicate the Supreme Personality of Godhead.

TEXT 49

siṁha-skandha-tviṣo bibhrat

saubhaga-grīva-kaustubham

śriyānapāyinyā kṣipta-

nikaṣāśmorasollasat

SYNONYMS

siṁha-a lion; skandha-shoulders; tviṣaḥ-the coils of hair; bibhrat-bearing; saubhaga-fortunate; grīva-neck; kaustubham-the pearl of the name; śriyā-beauty; anapāyinyā-never decreasing; kṣipta-defeating; nikaṣa-the stone for testing gold; aśma-stone; urasā-with the chest; ullasat-glittering.

The Lord has shoulders just like a lion's. Upon these shoulders are garlands, necklaces and epaulets, and all of these are always glittering. Besides these, there is the beauty of the Kaustubha-maṇi pearl, and on the dark chest of the Lord there are streaks named Śrīvatsa, which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of the golden streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing stone.

The curling hair on the shoulders of a lion always appears very, very beautiful. Similarly, the shoulders of the Lord were just like a lion's, and the necklace and garlands, along with the Kaustubha pearl necklace, combined to excel the beauty of a lion. The chest of the Lord is streaked with Śrīvatsa lines, the sign of the goddess of fortune. Consequently the Lord's chest excels the beauty of a testing stone for gold. The black siliceous stone on which gold is rubbed to test its value always looks very beautiful, being streaked with gold lines. Yet the chest of the Lord excels even such a stone in its beauty.

TEXT 50

pūra-recaka-saṁvigna-

vali-valgu-dalodaram

pratisaṅkrāmayad viśvaṁ

nābhyāvarta-gabhīrayā

SYNONYMS

pūra-inhaling; recaka-exhaling; saṁvigna-agitated; vali-the wrinkles on the abdomen; valgu-beautiful; dala-like the banyan leaf; udaram-abdomen; pratisaṅkrāmayat-coiling down; viśvam-universe; nābhyā-navel; āvarta-screwing; gabhīrayā-by deepness.

The Lord's abdomen is beautiful due to three ripples in the flesh. Being so round, His abdomen resembles the leaf of a banyan tree, and when He exhales and inhales, the movement of the ripples appears very, very beautiful. The coils within the navel of the Lord are so deep that it appears that the entire universe sprouted out of it and yet again wishes to go back.

The whole universe is born out of the lotus stem which sprouted from the navel of the Lord. Lord Brahmā sat on the top of this lotus stem to create the whole universe. The navel of the Lord is so deep and coiling that it appears that the whole universe again wants to withdraw into the navel, being attracted by the Lord's beauty. The Lord's navel and the ripples on His belly always increase the beauty of His bodily features. The details of the bodily features of the Lord especially indicate the Personality of Godhead. Impersonalists cannot appreciate the beautiful body of the Lord, which is described in these prayers by Lord Śiva. Although the impersonalists are always engaged in the worship of Lord Śiva, they are unable to understand the prayers offered by Lord Śiva to the bodily features of Lord Viṣṇu. Lord Viṣṇu is known as śiva-viriñci-nutam (Bhāg. 11.5.33), for He is always worshiped by Lord Brahmā and Lord Śiva.

TEXT 51

śyāma-śroṇy-adhi-rociṣṇu-

dukūla-svarṇa-mekhalam

sama-cārv-aṅghri-jaṅghoru-

nimna-jānu-sudarśanam

SYNONYMS

śyāma-blackish; śroṇi-lower part of the waist; adhi-extra; rociṣṇu-pleasing; dukūla-garments; svarṇa-golden; mekhalam-belt; sama-symmetrical; cāru-beautiful; aṅghri-lotus feet; jaṅgha-calves; ūru-thighs; nimna-lower; jānu-knees; su-darśanam-very beautiful.

The lower part of the Lord's waist is dark and covered with yellow garments and a belt bedecked with golden embroidery work. His symmetrical lotus feet and the calves, thighs and joints of His legs are extraordinarily beautiful. Indeed, the Lord's entire body appears to be well built.

Lord Śiva is one of the twelve great authorities mentioned in Śrīmad-Bhāgavatam (6.3.20). These authorities are Svayambhū, Nārada, Śambhu, Kumāra, Kapila, Manu, Prahlāda, Janaka, Bhīṣma, Bali, Vaiyāsaki, or Śukadeva Gosvāmī, and Yamarāja. The impersonalists, who generally worship Lord Śiva, should learn of the transcendental sac-cid-ānanda-vigraha [Bs. 5.1] of the Lord. Here Lord Śiva kindly describes the details of the Lord's bodily features. Thus the impersonalists' argument that the Lord has no form cannot be accepted under any circumstance.

TEXT 52

padā śarat-padma-palāśa-rociṣā

nakha-dyubhir no 'ntar-aghaṁ vidhunvatā

pradarśaya svīyam apāsta-sādhvasaṁ

padaṁ guro mārga-gurus tamo-juṣām

SYNONYMS

padā-by the lotus feet; śarat-autumn; padma-lotus flower; palāśa-petals; rociṣā-very pleasing; nakha-nails; dyubhiḥ-by the effulgence; naḥ-our; antaḥ-agham-dirty things; vidhunvatā-which can cleanse; pradarśaya-just show; svīyam-Your own; apāsta-diminishing; sādhvasam-the trouble of the material world; padam-lotus feet; guro-O supreme spiritual master; mārga-the path; guruḥ-spiritual master; tamaḥ-juṣām-of the persons suffering in ignorance.

My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.

Lord Śiva has thus described the bodily features of the Lord authoritatively. Now he wants to see the lotus feet of the Lord. When a devotee wants to see the transcendental form of the Lord, he begins his meditation on the Lord's body by first looking at the feet of the Lord. Śrīmad-Bhāgavatam is considered to be the transcendental sound form of the Lord, and the twelve cantos are divided in accordance with the transcendental form of the Lord. The First and Second Cantos of Śrīmad-Bhāgavatam are called the two lotus feet of the Lord. It is therefore suggested by Lord Śiva that one should first try to see the lotus feet of the Lord. This also means that if one is serious about reading Śrīmad-Bhāgavatam, he must begin by seriously studying the First and Second Cantos.

The beauty of the lotus feet of the Lord is compared to the petals of a lotus flower which grows in the autumn season. By nature's law, in autumn the dirty or muddy waters of rivers and lakes become very clean. At that time the lotus flowers growing in the lakes appear very bright and beautiful. The lotus flower itself is compared to the lotus feet of the Lord, and the petals are compared to the nails of the feet of the Lord. The nails of the feet of the Lord are very bright, as Brahma-saṁhitā testifies. Ānanda-cinmaya-sad-ujjvala-vigrahasya: [Bs 5.32] every limb of the transcendental body of the Lord is made of ānanda-cinmaya-sad-ujjvala. Thus every limb is eternally bright. As sunshine dissipates the darkness of this material world, the effulgence emanating from the body of the Lord immediately dries up the darkness in the heart of the conditioned soul. In other words, everyone serious about understanding the transcendental science and seeing the transcendental form of the Lord must first of all attempt to see the lotus feet of the Lord by studying the First and Second Cantos of Śrīmad-Bhāgavatam. When one sees the lotus feet of the Lord, all kinds of doubts and fears within the heart are vanquished.

In Bhagavad-gītā it is said that in order to make spiritual progress, one must become fearless. Abhayaṁ sattva-saṁśuddhiḥ (Bg. 16.1). Fearfulness is the result of material involvement. It is also said in Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt: fearfulness is a creation of the bodily conception of life. As long as one is absorbed in the thought that he is this material body, he is fearful, and as soon as one is freed from this material conception, he becomes brahma-bhūta, or self-realized, and immediately becomes fearless. Brahma-bhūtaḥ prasannātmā (Bg. 18.54). Without being fearless, one cannot be joyful. The bhaktas, the devotees, are fearless and always joyful because they are constantly engaged in the service of the lotus feet of the Lord. It is also said:

evaṁ prasanna-manaso
bhagavad-bhakti-yogataḥ
bhagavat-tattva-vijñānaṁ
mukta-saṅgasya jāyate

(Bhāg. 1.2.20)

By practicing bhagavad-bhakti-yoga, one becomes fearless and joyful. Unless one becomes fearless and joyful, he cannot understand the science of God. Bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. This verse refers to those who are completely liberated from the fearfulness of this material world. When one is so liberated, he can really understand the transcendental features of the form of the Lord. Lord Śiva therefore advises everyone to practice bhagavad-bhakti-yoga. As will be clear in the following verses, by doing so one can become really liberated and enjoy spiritual bliss.

It is also stated:

oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ

The Lord is the supreme spiritual master, and the bona fide representative of the Supreme Lord is also a spiritual master. The Lord from within enlightens the devotees by the effulgence of the nails of His lotus feet, and His representative, the spiritual master, enlightens from without. Only by thinking of the lotus feet of the Lord and always taking the spiritual master's advice can one advance in spiritual life and understand Vedic knowledge.

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

Thus the Vedas (Śvetāśvatara Upaniṣad 6.23) enjoin that for one who has unflinching faith in the lotus feet of the Lord, as well as in the spiritual master, the real import of Vedic knowledge can be revealed.

TEXT 53

etad rūpam anudhyeyam

ātma-śuddhim abhīpsatām

yad-bhakti-yogo 'bhayadaḥ

sva-dharmam anutiṣṭhatām

SYNONYMS

etat-this; rūpam-form; anudhyeyam-must be meditated upon; ātma-self; śuddhim-purification; abhīpsatām-of those who are desiring so; yat-that which; bhakti-yogaḥ-the devotional service; abhaya-daḥ-factual fearlessness; sva-dharmam-one's own occupational duties; anutiṣṭhatām-executing.

My dear Lord, those who desire to purify their existence must always engage in meditation upon Your lotus feet, as described above. Those who are serious about executing their occupational duties and who want freedom from fear must take to this process of bhakti-yoga.

It is said that the transcendental name, form, pastimes and entourage of the Lord cannot be appreciated by the blunt material senses; therefore one has to engage himself in devotional service so that the senses may be purified and one can see the Supreme Personality of Godhead. Here, however, it is indicated that those who are constantly engaged in meditating on the lotus feet of the Lord are certainly purified of the material contamination of the senses and are thus able to see the Supreme Lord face to face. The word "meditation" is very popular in this age amongst the common people, but they do not know the actual meaning of meditation. However, from Vedic literature we learn that the yogīs are always absorbed in meditation upon the lotus feet of the Lord. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). This is the real business of the yogīs: to think of the lotus feet of the Lord. Lord Śiva therefore advises that one who is actually serious about purification must engage himself in this type of meditation or in the mystic yoga system, which will help him not only to see the Lord within constantly but to see Him face to face and become His associate in Vaikuṇṭhaloka or Goloka Vṛndāvana.

The word sva-dharmam (as in sva-dharmam anutiṣṭhatām) indicates that the system of varṇāśrama-which indicates the occupational duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra and which is the perfect institution for humanity-must be supported by bhakti-yoga if one at all wants security in life. Generally people think that simply by executing the occupational duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha or sannyāsī one becomes fearless or securely attains liberation, but factually unless all these occupational duties are accompanied by bhakti-yoga, one cannot become fearless. In Bhagavad-gītā there are descriptions of karma-yoga, jñāna-yoga, bhakti-yoga, dhyāna-yoga, etc., but unless one comes to the point of bhakti-yoga, these other yogas cannot help one attain the highest perfection of life. In other words, bhakti-yoga is the only means for liberation. We find this conclusion also in Caitanya-caritāmṛta in a discussion between Lord Caitanya and Rāmānanda Rāya regarding a human being's liberation from this material world. In that discussion Rāmānanda Rāya referred to the execution of varṇāśrama-dharma, and Lord Caitanya indicated that the varṇāśrama-dharma was simply external (eho bāhya). Lord Caitanya wanted to impress upon Rāmānanda Rāya that simply by executing the duties of varṇāśrama-dharma one is not guaranteed liberation. Finally Rāmānanda Rāya referred to the process of bhakti-yoga: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ (Bhāg. 10.14.3). Regardless of one's condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God.

God is known to be unconquerable, but one who submissively hears the words of a self-realized soul conquers the unconquerable. The conclusion is that if one is serious about liberation, he not only should execute the occupational duties of varṇāśrama-dharma but should also engage in bhakti-yoga by beginning hearing from a realized soul. This process will help the devotee conquer the unconquerable Supreme Personality of Godhead and become His associate after giving up the material body.

TEXT 54

bhavān bhaktimatā labhyo

durlabhaḥ sarva-dehinām

svārājyasyāpy abhimata

ekāntenātma-vid-gatiḥ

SYNONYMS

bhavān-Your Grace; bhakti-matā-by the devotee; labhyaḥ-obtainable; durlabhaḥ-very difficult to be obtained; sarva-dehinām-of all other living entities; svārājyasya-of the King of heaven; api-even; abhimataḥ-the ultimate goal; ekāntena-by oneness; ātma-vit-of the self-realized; gatiḥ-the ultimate destination.

My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life-devotional service. Similarly, You are the ultimate destination of those who identify themselves with You []. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.

As stated in Brahma-saṁhitā: vedeṣu durlabham adurlabham ātma-bhaktauvedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. This indicates that it is very difficult for one to attain the ultimate goal of life and reach the supreme destination, Vaikuṇṭhaloka or Goloka Vṛndāvana, simply by studying Vedānta philosophy or Vedic literature. However, this highest perfectional stage can be attained by the devotees very easily. That is the meaning of vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. The same point is confirmed by Lord Śiva in this verse. The Lord is very difficult for the karma-yogīs, jñāna-yogīs and dhyāna-yogīs to attain. Those who are bhakti-yogīs, however, have no difficulty at all. In the word svārājyasya, svar refers to Svargaloka, the heavenly planet, and svārājya refers to the ruler of the heavenly planet, Indra. Generally, karmīs desire elevation to heavenly planets, but King Indra desires to become perfect in bhakti-yoga. Those who identify themselves as ("I am the Supreme Brahman, one with the Absolute Truth") also ultimately desire to attain perfect liberation in the Vaikuṇṭha planets or Goloka Vṛndāvana. In Bhagavad-gītā (18.55) it is said:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

Thus if one desires to enter into the spiritual world, he must try to understand the Supreme Personality of Godhead by practicing bhakti-yoga. Simply by practicing bhakti-yoga one can understand the Supreme Lord in truth, but without such understanding, one cannot enter the spiritual kingdom. One may be elevated to the heavenly planets or may realize himself as Brahman (), but that is not the end of realization. One must realize the position of the Supreme Personality of Godhead by bhakti-yoga; then real perfection of life is attained.

TEXT 55

taṁ durārādhyam ārādhya

satām api durāpayā

ekānta-bhaktyā ko vāñchet

pāda-mūlaṁ vinā bahiḥ

SYNONYMS

tam-unto You; durārādhyam-very difficult to worship; ārādhya-having worshiped; satām api-even for the most exalted persons; durāpayā-very difficult to attain; ekānta-pure; bhaktyā-by devotional service; kaḥ-who is that man; vāñchet-should desire; pāda-mūlam-lotus feet; vinā-without; bahiḥ-outsiders.

My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life?

The word satām refers to transcendentalists. There are three kinds of transcendentalists: the jñānī, yogī and bhakta. Out of these three, the bhakta is selected as the most suitable candidate to approach the Supreme Personality of Godhead. It is emphasized herein that only one who is outside devotional service would not engage in searching for the lotus feet of the Lord. Foolish people sometimes maintain that God may be attained in any way-either by karma-yoga, jñāna-yoga, dhyāna-yoga, etc.-but here it is clearly stated that it is impossible to obtain the mercy of the Lord by any means but bhakti-yoga. The word durārādhya is especially significant. It is very difficult to attain the lotus feet of the Lord by any method other than bhakti-yoga.

TEXT 56

yatra nirviṣṭam araṇaṁ

kṛtānto nābhimanyate

viśvaṁ vidhvaṁsayan vīrya-

śaurya-visphūrjita-bhruvā

SYNONYMS

yatra-wherein; nirviṣṭam araṇam-a completely surrendered soul; kṛta-antaḥ-invincible time; na abhimanyate-does not go to attack; viśvam-the entire universe; vidhvaṁsayan-by vanquishing; vīrya-prowess; śaurya-influence; visphūrjita-simply by expansion; bhruvā-of the eyebrows.

Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

In Bhagavad-gītā (10.34) it is said that the Lord in the shape and form of death destroys all a person's possessions. Mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." The Lord in the shape of death takes away everything that is created by the conditioned soul. Everything in this material world is subject to perish in due course of time. However, all the strength of time cannot hamper the activities of a devotee, for a devotee takes complete shelter under the lotus feet of the Lord. For this reason only is a devotee free from formidable time. All the activities of the karmīs and jñānīs, which have no touch of devotional service, are spoiled in due course of time. The material success of the karmīs is destined to be destroyed; similarly, the impersonal realization attained by the jñānīs is also destroyed in the course of time.

āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(Bhāg. 10.2.32)

To say nothing of the karmīs, the jñānīs undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence. Unless one is fully situated in unalloyed devotional service, there is no guarantee of liberation, even if one is elevated to the heavenly planets or to the impersonal Brahman effulgence. A devotee's achievement, however, is never lost by the influence of time. Even if a devotee cannot completely execute devotional service, in his next life he begins from the point where he left off. Such an opportunity is not given to the karmīs and jñānīs, whose achievements are destroyed. The bhakta's achievement is never destroyed, for it goes on perpetually, be it complete or incomplete. This is the verdict of all Vedic literatures. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo'bhijāyate. If one is unable to complete the process of bhakti-yoga, he is given a chance in his next life to take birth in a pure family of devotees or in a rich family. In such families a person can have a good opportunity to further progress in devotional service.

When Yamarāja, the superintendent of death, was instructing his assistants, he told them not to approach the devotees. "The devotees should be offered respect," he said, "but do not go near them." Thus the devotees of the Lord are not under the jurisdiction of Yamarāja. Yamarāja is a representative of the Supreme Personality of Godhead, and he controls the death of every living entity. Yet he has nothing to do with the devotees. Simply by blinking his eyes, time personified can destroy the entire cosmic manifestation, but he has nothing to do with the devotee. In other words, devotional service which is rendered by the devotee in this lifetime can never be destroyed by time. Such spiritual assets remain unchanged, being beyond the influence of time.

TEXT 57

kṣaṇārdhenāpi tulaye

na svargaṁ nāpunar-bhavam

bhagavat-saṅgi-saṅgasya

martyānāṁ kim utāśiṣaḥ

SYNONYMS

kṣaṇa-ardhena-by half a moment; api-even; tulaye-compare; na-never; svargam-heavenly planets; na-neither; apunaḥ-bhavam-merging into the Supreme; bhagavat-the Supreme Personality of Godhead; saṅgi-associate; saṅgasya-one who takes advantage of associating; martyānām-of the conditioned soul; kim uta-what is there; āśiṣaḥ-blessings.

If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jñāna. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?

Out of three kinds of men-the karmīs, jñānīs and bhaktas-the bhakta is described herein as the most exalted. Śrīla Prabodhānanda Sarasvatī has sung: kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta). The word kaivalya means to merge into the effulgence of the Supreme Personality of Godhead, and the word tridaśa-pūr refers to the heavenly planets where the demigods live. Thus for a devotee, kaivalya-sukha, or merging into the existence of the Lord, is hellish because the bhakta considers it suicidal to lose his individuality and merge into the effulgence of Brahman. A bhakta always wants to retain his individuality in order to render service to the Lord. Indeed, he considers promotion to the upper planetary systems to be no better than a will-o'-the-wisp. Temporary, material happiness holds no value for a devotee. The devotee is in such an exalted position that he is not interested in the actions of karma or jñāna. The resultant actions of karma and jñāna are so insignificant to a devotee situated on the transcendental platform that he is not in the least interested in them. Bhakti-yoga is sufficient to give the bhakta all happiness. As stated in Śrīmad-Bhāgavatam (1.2.6): yayātmā suprasīdati. One can be fully satisfied simply by devotional service, and that is the result of association with a devotee. Without being blessed by a pure devotee, no one can be fully satisfied, nor can anyone understand the transcendental position of the Supreme Personality of Godhead.

TEXT 58

athānaghāṅghres tava kīrti-tīrthayor

antar-bahiḥ-snāna-vidhūta-pāpmanām

bhūteṣv anukrośa-susattva-śīlināṁ

syāt saṅgamo 'nugraha eṣa nas tava

SYNONYMS

atha-therefore; anagha-aṅghreḥ-of my Lord, whose lotus feet destroy all inauspiciousness; tava-Your; kīrti-glorification; tīrthayoḥ-the holy Ganges water; antaḥ-within; bahiḥ-and outside; snāna-taking bath; vidhūta-washed; pāpmanām-contaminated state of mind; bhūteṣu-unto the ordinary living beings; anukrośa-benediction or mercy; su-sattva-completely in goodness; śīlinām-of those who possess such characteristics; syāt-let there be; saṅgamaḥ-association; anugrahaḥ-mercy; eṣaḥ-this; naḥ-unto us; tava-Your.

My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I therefore beg Your Lordship to bless me by the association of Your devotees, who are completely purified by worshiping Your lotus feet and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me to associate with such devotees.

The Ganges water is celebrated as being able to eradicate all kinds of sinful reactions. In other words, when a person takes his bath in the Ganges, he becomes freed from all life's contaminations. The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Śrīla Vṛndāvana dāsa Ṭhākura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of śuddha-sattva, pure goodness. Here the word su-sattva means śuddha-sattva, the transcendental stage beyond material goodness. By his exemplary prayers, Lord Śiva teaches us that our best course it to take shelter of Lord Viṣṇu and His Vaiṣṇava devotees.

TEXT 59

na yasya cittaṁ bahir-artha-vibhramaṁ

tamo-guhāyāṁ ca viśuddham āviśat

yad-bhakti-yogānugṛhītam añjasā

munir vicaṣṭe nanu tatra te gatim

SYNONYMS

na-never; yasya-whose; cittam-heart; bahiḥ-external; artha-interest; vibhramam-bewildered; tamaḥ-darkness; guhāyām-in the hole; ca-also; viśuddham-purified; āviśat-entered; yat-that; bhakti-yoga-devotional service; anugṛhītam-being favored by; añjasā-happily; muniḥ-the thoughtful; vicaṣṭe-sees; nanu-however; tatra-there; te-Your; gatim-activities.

The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevī does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.

As stated in Śrīmad-Bhāgavatam (3.25.25):

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

Simply by the association of pure devotees one can understand the transcendental name, fame, quality and activities of the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has repeatedly said:

'sādhu-saṅga', 'sādhu-saṅga'--sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya

(Cc. Madhya 22.54)

Simply by associating with a pure devotee, one becomes wonderfully advanced in Kṛṣṇa consciousness. Sādhu-saṅga, or association with a devotee, means always engaging in Kṛṣṇa consciousness by chanting the Hare Kṛṣṇa mantra and by acting for Kṛṣṇa. Specifically, chanting the Hare Kṛṣṇa mantra purifies one, and this chanting is therefore recommended by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by chanting the names of Kṛṣṇa, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one's heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ (Bhāg. 1.5.20). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore by sat-saṅga, or association with devotees, one becomes perfectly pure in heart.

One who is pure in heart is never attracted by the external energy, which urges the individual soul to try to dominate material nature. The pure heart of a devotee is never disturbed when he executes devotional service in the form of hearing, chanting, remembering, etc. In all, there are nine processes one can follow in the execution of devotional service. In any case, a pure-hearted devotee is never disturbed. The bhakti-yoga process must be carried out by avoiding the ten offenses one can commit while chanting the mahā-mantra and the sixty-four offenses one can commit while worshiping the Deity. When a devotee strictly follows the rules and regulations, Bhaktidevī becomes very much satisfied with him, and at that time he is never disturbed by anything external. A devotee is also called a muni. The word muni means "thoughtful." A devotee is as thoughtful as a nondevotee is speculative. The nondevotee's speculation is impure, but a devotee's thoughts are pure. Lord Kapila and Śukadeva Gosvāmī are also called muni, and Vyāsadeva is addressed as Mahāmuni. A devotee is addressed as muni, or thoughtful, when he purely understands the Supreme Personality of Godhead. The conclusion is that when one's heart is purified by the association of devotees and by the avoidance of the offenses committed when chanting and worshiping the Lord, the transcendental name, form and activities of the Lord are revealed by the Lord.

TEXT 60

yatredaṁ vyajyate viśvaṁ

viśvasminn avabhāti yat

tat tvaṁ brahma paraṁ jyotir

ākāśam iva vistṛtam

SYNONYMS

yatra-where; idam-this; vyajyate-manifested; viśvam-the universe; viśvasmin-in the cosmic manifestation; avabhāti-is manifested; yat-that; tat-that; tvam-You; brahma-the impersonal Brahman; param-transcendental; jyotiḥ-effulgence; ākāśam-sky; iva-like; vistṛtam-spread.

My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You.

In Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person. Thus this inconceivable power of the Supreme Personality of Godhead is not understood by the impersonalists; therefore they are puzzled and always denying that the Absolute Truth is a person. This wrong impression is cleared by Lord Śiva himself, who says that the impersonal Brahman, which is spread all over the universe, is nothing but the Supreme Lord Himself. Here it is clearly said that the Lord is spread everywhere, just like the sunshine, by virtue of His Brahman feature. This example is very easy to understand. All the planetary systems are resting upon the sunshine, yet the sunshine and the source of sunshine are aloof from the planetary manifestations. Similarly, the sky or air is spread everywhere; air is within a pot, but it also touches filthy places and sanctified places alike. In any case, the sky is uncontaminated. The sunshine also touches filthy places and sanctified places, and both are actually produced by the sun, but in any case the sun is aloof from all filthy things. Similarly, the Lord exists everywhere. There are pious things and impious things, but in the śāstras the pious things are described as the front of the Supreme Lord, whereas impious things are described as the back of the Supreme Personality of Godhead. In Bhagavad-gītā (9.4) the Lord clearly says:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

This verse of Bhagavad-gītā explains that the Lord is spread everywhere by virtue of His Brahman feature. Everything rests in Him, yet He is not there. The conclusion is that without bhakti-yoga, without rendering devotional service to the Lord, even an impersonalist cannot understand the brahma-tattva, the Brahman feature. In the Vedānta-sūtra it is stated: athāto brahma jijñāsā. This means that Brahman, Paramātmā or Parabrahman should be understood. In Śrīmad-Bhāgavatam also the Absolute Truth is described as the one without a second, but He is realized in three features-impersonal Brahman, localized Paramātmā and the Supreme Personality of Godhead. The Supreme Personality of Godhead is the ultimate issue, and in this verse Lord Śiva confirms that ultimately the Absolute Truth is a person. He clearly says: tat tvaṁ brahma paraṁ jyotir ākāśam iva vistṛtam. Here is a common example: a successful businessman may have many factories and offices, and everything rests on his order. If someone says that the entire business rests on such-and-such a person, it does not mean that the person is bearing all the factories and offices on his head. Rather, it is understood that by his brain or his energetic expansion, the business is running without interruption. Similarly, it is the brain and energy of the Supreme Personality of Godhead that carry on the complete manifestation of the material and spiritual worlds. The philosophy of monism, explained here very clearly, adjusts itself to the fact that the supreme source of all energy is the Supreme Personality of Godhead, Kṛṣṇa. This is described very clearly. It is also stated how the impersonal feature of Kṛṣṇa can be understood:

raso 'ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

"O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man." (Bg. 7.8)

In this way Kṛṣṇa can be understood as the mystic power in everything.

TEXT 61

yo māyayedaṁ puru-rūpayāsṛjad

bibharti bhūyaḥ kṣapayaty avikriyaḥ

yad-bheda-buddhiḥ sad ivātma-duḥsthayā

tvam ātma-tantraṁ bhagavan pratīmahi

SYNONYMS

yaḥ-one who; māyayā-by His energy; idam-this; puru-manifold; rūpayā-manifestation; asṛjat-created; bibharti-maintains; bhūyaḥ-again; kṣapayati-annihilates; avikriyaḥ-without being altered; yat-that; bheda-buddhiḥ-sense of differentiation; sat-eternal; iva-like; ātma-duḥsthayā-giving trouble to oneself; tvam-unto You; ātma-tantram-fully self-independent; bhagavan-O Lord, Supreme Personality of Godhead; pratīmahi-I can understand.

My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact.

It is clearly explained that Lord Kṛṣṇa has multienergies, which can be grouped into three: namely the external energy, the internal energy and the marginal energy. There are also different cosmic manifestations-namely the spiritual world and the material world-as well as different types of living entities. Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing. This fact is explained by a Vaiṣṇava kavi, or poet:

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha

When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the Supreme Lord. This material energy is therefore very much troublesome to the spiritual energy, the living entity, but the material energy is never troublesome to the Supreme Lord. Indeed, for the Supreme Lord, both material and spiritual energy are the same. In this verse Lord Śiva explains that the material energy is never troublesome to the Supreme Lord. The Supreme Lord is always independent, but because the living entities are not independent-due to their false idea of becoming independently happy-the material energy is troublesome. Consequently the material energy creates differentiation.

Because the Māyāvādī philosophers cannot understand this, they want to be relieved from the material energy. However, because a Vaiṣṇava philosopher is in full knowledge of the Supreme Personality of Godhead, he finds no disturbance even in the material energy. This is because he knows how to utilize the material energy for the service of the Lord. In the government, the criminal department and civil department may appear different in the eyes of the citizens, but in the eyes of the government both departments are one and the same. The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are engaged in the service of the Lord. Through the puruṣa-avatāra Mahā-Viṣṇu, the Supreme Personality of Godhead created the whole cosmic manifestation. Simply by breathing out all the universes, the Lord creates and maintains the cosmic manifestation as Lord Viṣṇu. Then as Saṅkarṣaṇa, He annihilates the cosmic manifestation. Yet despite the creation, maintenance and destruction of the cosmos, the Lord is not affected. The various activities of the Lord must be very disturbing to the tiny living entities, but since the Lord is supremely great, He is never affected. Lord Śiva or any other pure devotee can see this clearly without being blinded by bheda-buddhi, or differentiation. For a devotee, the Lord is the supreme spirit soul. Since He is supremely powerful, His various powers are also spiritual. For a devotee, there is nothing material, for material existence only means forgetfulness of the Supreme Personality of Godhead.

TEXT 62

kriyā-kalāpair idam eva yoginaḥ

śraddhānvitāḥ sādhu yajanti siddhaye

bhūtendriyāntaḥ-karaṇopalakṣitaṁ

vede ca tantre ca ta eva kovidāḥ

SYNONYMS

kriyā-activities; kalāpaiḥ-by processes; idam-this; eva-certainly; yoginaḥ-transcendentalists; śraddhā-anvitāḥ-with faith and conviction; sādhu-properly; yajanti-worship; siddhaye-for perfection; bhūta-the material energy; indriya-senses; antaḥ-karaṇa-heart; upalakṣitam-symptomized by; vede-in the Vedas; ca-also; tantre-in the corollaries of the Vedas; ca-also; te-Your Lordship; eva-certainly; kovidāḥ-those who are experts.

My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramātmā, Your partial expansion, who is the director of everything. Yogis other than the devotees-namely the karma-yogī and jñāna-yogī-worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the śāstras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are to be worshiped. That is the expert version of all the Vedas.

In a previous verse Lord Śiva wanted to see the form of the Lord which the devotees are always interested in. There are other forms of the Lord manifest in the material world, including Brahmā and other demigods, and these are worshiped by materialistic persons. In the Second Canto, Third Chapter, of Śrīmad-Bhāgavatam, it is stated that those who desire material benefits are recommended to worship different types of demigods, and in conclusion the Bhāgavatam recommends:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

(Bhāg. 2.3.10)

The devotees, the jñānīs, who are known as mokṣa-kāma, and the karmīs, who are known as sarva-kāma, are all aspiring to worship the Supreme Personality of Godhead, Viṣṇu. Even when one performs yajñas, as stated here (kriyā-kalāpaiḥ), he should always remember that the demigods are but agents of the Supreme Lord. Actually the worshipful Lord is Viṣṇu, Yajñeśvara. Thus even when different demigods are worshiped in the Vedic and Tantric sacrifices, the actual goal of sacrifice is Lord Viṣṇu. Therefore in Bhagavad-gītā (9.23) it is said:

ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but is offered without true understanding."

Thus the worshipers of various demigods also worship the Supreme Lord, but they do so against the regulative principles. The purpose of the regulative principles is to satisfy Lord Viṣṇu. In the Viṣṇu Purāṇa (3.8.9) the very same thing is confirmed:

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

Here it is clearly mentioned that the karmī, jñānī or yogī-in fact, everyone-worships Lord Viṣṇu if he is actually expert in knowledge of the Vedas and Tantras. The word kovidāḥ is very significant, for it indicates the devotees of the Lord. Only the devotees know perfectly that the Supreme Personality of Godhead, Viṣṇu, is all-pervading. Within the material energy, He is represented by the five material elements as well as the mind, intelligence and ego. He is also represented by another energy-the living entities-and all these manifestations in the spiritual and material world combined are but representations of the different energies of the Lord. The conclusion is that the Lord is one and that He is expanded in everything. This is understood by the Vedic version: sarvaṁ khalv idaṁ brahma. One who knows this concentrates all his energy in worshiping Lord Viṣṇu.

TEXT 63

tvam eka ādyaḥ puruṣaḥ supta-śaktis

tayā rajaḥ-sattva-tamo vibhidyate

mahān ahaṁ khaṁ marud agni-vār-dharāḥ

surarṣayo bhūta-gaṇā idaṁ yataḥ

SYNONYMS

tvam-Your Lordship; ekaḥ-one; ādyaḥ-the original; puruṣaḥ-person; supta-dormant; śaktiḥ-energy; tayā-by which; rajaḥ-the passion energy; sattva-goodness; tamaḥ-ignorance; vibhidyate-is diversified; mahān-the total material energy; aham-egotism; kham-the sky; marut-the air; agni-fire; vāḥ-water; dharāḥ-earth; sura-ṛṣayaḥ-the demigods and the great sages; bhūta-gaṇāḥ-the living entities; idam-all this; yataḥ-from whom.

My dear Lord, You are the only Supreme Person, the cause of all causes. Before the creation of this material world, Your material energy remains in a dormant condition. When Your material energy is agitated, the three qualities-namely goodness, passion and ignorance-act, and as a result the total material energy-egotism, ether, air, fire, water, earth and all the various demigods and saintly persons-becomes manifest. Thus the material world is created.

If the whole creation is one-that is, nothing but the Supreme Lord, or Viṣṇu-then why do the expert transcendentalists make such categories as are found in the above verse:? Why do learned and expert scholars distinguish between matter and spirit? In answer to these questions, Lord Śiva says that spirit and matter are not creations of various philosophers, but are manifested by Lord Viṣṇu, as described in this verse: tvam eka ādyaḥ puruṣaḥ. Spiritual and material categories are made possible by the Supreme Personality of Godhead, but actually there are no such distinctions for the living entities who are eternally engaged in the service of the Lord. There is only a material world for those who want to imitate the Lord and become enjoyers. Indeed, the material world is nothing but forgetfulness of the original Supreme Personality of Godhead, the creator of everything. The distinction between matter and spirit is created by the sleeping energy of the Lord when the Lord wants to give some facility to those living entities who want to imitate the Lord in His enjoyment. It is only for them that this material world is created by the dormant energy of the Lord. For instance, sometimes children want to imitate their mother and cook in the kitchen, and at such a time the mother supplies them with some toys so that the children can imitate her cooking. Similarly, when some of the living entities want to imitate the activities of the Lord, this material cosmic manifestation is created for them by the Lord. The material creation is therefore caused by the Lord through His material energy. It is by the glance of the Lord that the material energy is activated. At that time the three material qualities are set into motion, and the material energy is manifested first in the form of the mahat-tattva, then egotism, then ether, then air, fire, water and earth. After the creation, the living entities are impregnated in the cosmic manifestation, and they emerge as Lord Brahmā and the seven great ṛṣis, then as different demigods. From the demigods come human beings, animals, trees, birds, beasts and everything else. The original cause, however, is the Supreme Personality of Godhead, as verified herein-tvam eka ādyaḥ puruṣaḥ. This is also confirmed in Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

Those who are covered by the material energy cannot understand that the origin of everything is the Supreme Personality of Godhead, Kṛṣṇa. This is summarized in the Vedānta aphorism janmādy asya yataḥ [SB 1.1.1] (Vedānta-sūtra 1.1.2). Kṛṣṇa also confirms this in Bhagavad-gītā (10.8):

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."

When Kṛṣṇa says that He is the origin of everything (ahaṁ sarvasya prabhavaḥ), He means that He is even the source of Lord Brahmā, Lord Śiva, the puruṣa-avatāras, the material manifestation and all the living entities within the material world. Actually the word prabhava ("creation") only refers to this material world, for since the spiritual world is eternally existing, there is no question of creation. In the Catuḥ-ślokī of Śrīmad-Bhāgavatam, the Lord says, aham evāsam evāgre: "I was existing in the beginning before the creation." (Bhāg. 2.9.33) In the Vedas it is also said, eko nārāyaṇa āsīt: "Before the creation there was only Nārāyaṇa." This is also confirmed by Śaṅkarācārya. Nārāyaṇaḥ paro 'vyaktāt: "Nārāyaṇa is transcendental to the creation." (Gīta-bhāṣya) Since all the activities of Nārāyaṇa are spiritual, when Nārāyaṇa said, "Let there be creation," that creation was all-spiritual. The "material" only exists for those who have forgotten that Nārāyaṇa is the original cause.

TEXT 64

sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś

catur-vidhaṁ puram ātmāṁśakena

atho vidus taṁ puruṣaṁ santam antar

bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ

SYNONYMS

sṛṣṭam-in the creation; sva-śaktyā-by Your own potency; idam-this cosmic manifestation; anupraviṣṭaḥ-entering afterward; catuḥ-vidham-four kinds of; puram-bodies; ātma-aṁśakena-by Your own part and parcel; atho-therefore; viduḥ-know; tam-him; puruṣam-the enjoyer; santam-existing; antaḥ-within; bhuṅkte-enjoys; hṛṣīkaiḥ-by the senses; madhu-sweetness; sāra-gham-honey; yaḥ-one who.

My dear Lord, after creating by Your own potencies, You enter within the creation in four kinds of forms. Being within the hearts of the living entities, You know them and know how they are enjoying their senses. The so-called happiness of this material creation is exactly like the bees' enjoyment of honey after it has been collected in the honeycomb.

The material cosmic manifestation is an exhibition of the external energy of the Supreme Personality of Godhead, but because dull matter cannot work independently, the Lord Himself enters within this material creation in the form of a partial expansion (Paramātmā), and He enters also by His separated parts and parcels (the living entities). In other words, both the living entities and the Supreme Personality of Godhead enter into the material creation just to make it active. As stated in Bhagavad-gītā (7.5):

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with the material nature and are sustaining the universe."

Since the material world cannot work independently, the living entities enter into the material manifestation in four different types of bodies. The word catur-vidham is significant in this verse. There are four types of living entities born within this material world. Some are born by way of an embryo (jarāyu ja), by way of eggs (aṇḍa ja), perspiration (sveda ja) and, like the trees, by way of seeds (udbhijja). Regardless of how these living entities appear, they are all busy in the pursuit of sense enjoyment.

The materialistic scientists' contention that living entities other than human beings have no soul is nullified herein. Whether they are born through an embryo, eggs, perspiration or seeds, all living entities in the 8,400,000 species of life are parts and parcels of the Supreme Personality of Godhead, and each therefore is an individual spiritual spark and soul. The Supreme Personality of Godhead also remains within the heart of the living entity, regardless of whether the living entity is a man, animal, tree, germ or microbe. The Lord resides in everyone's heart, and because all living entities who come to this material world do so in order to fulfill their desire for sense enjoyment, the Lord directs the living entities to enjoy their senses. Thus the Paramātmā, the Supreme Personality of Godhead, knows everyone's desires. As stated in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."

Remaining within the hearts of all living entities, the Lord bestows remembrance by which the living entities can enjoy certain things. Thus the living entities create their enjoyable honeycombs and then enjoy them. The example of the bees is appropriate because when bees try to enjoy their honeycomb, they have to suffer the bites of other bees. Because bees bite one another when they enjoy honey, they are not exclusively enjoying the sweetness of the honey, for there is also suffering. In other words, the living entities are subjected to the pains and pleasures of material enjoyment, whereas the Supreme Personality of Godhead, knowing their plans for sense enjoyment, is aloof from them. In the Upaniṣads the example is given of two birds sitting on a tree. One bird (the jīva, or living entity) is enjoying the fruits of that tree, and the other bird (Paramātmā) is simply witnessing. In the Bhagavad-gītā (13.23) the Supreme Personality of Godhead as Paramātmā is described as upadraṣṭā (the overseer) and anumantā (the permitter).

Thus the Lord simply witnesses and gives the living entity sanction for sense enjoyment. It is the Paramātmā also who gives the intelligence by which the bees can construct a hive, collect honey from various flowers, store it and enjoy it. Although the Paramātmā is aloof from the living entities, He knows their intentions, and He gives them facilities by which they can enjoy or suffer the results of their actions. Human society is exactly like a beehive, for everyone is engaged in collecting honey from various flowers, or collecting money from various sources, and creating large empires for common enjoyment. However, after these empires are created, the bites of other nations have to be suffered. Sometimes nations declare war upon one another, and the human beehives become sources of misery. Although human beings are creating their beehives in order to enjoy the sweetness of their senses, they are at the same time suffering from the bites of other persons or nations. The Supreme Personality of Godhead as Paramātmā is simply witnessing all these activities. The conclusion is that both the Supreme Personality of Godhead and the jīvas enter into this material world. However, the Paramātmā, or Supreme Personality of Godhead, is worshipable because He has arranged for the happiness of the living entity in the material world. Because it is the material world, however, no one can enjoy any kind of happiness without inebriety. Material enjoyment means inebriety, whereas spiritual enjoyment means pure enjoyment under the protection of the Supreme Personality of Godhead.

TEXT 65

sa eṣa lokān aticaṇḍa-vego

vikarṣasi tvaṁ khalu kāla-yānaḥ

bhūtāni bhūtair anumeya-tattvo

ghanāvalīr vāyur ivāviṣahyaḥ

SYNONYMS

saḥ-that; eṣaḥ-this; lokān-all the planetary systems; ati-very much; caṇḍa-vegaḥ-the great force; vikarṣasi-destroys; tvam-Your Lordship; khalu-however; kāla-yānaḥ-in due course of time; bhūtāni-all living entities; bhūtaiḥ-by other living entities; anumeya-tattvaḥ-the Absolute Truth can be guessed; ghana-āvalīḥ-the clouds; vāyuḥ-air; iva-like; aviṣahyaḥ-unbearable.

My dear Lord, Your absolute authority cannot be directly experienced, but one can guess by seeing the activities of the world that everything is being destroyed in due course of time. The force of time is very strong, and everything is being destroyed by something else-just as one animal is being eaten by another animal. Time scatters everything, exactly as the wind scatters clouds in the sky.

The process of destruction is going on according to the law of nature. Nothing within this material world can be permanent, although scientists, philosophers, workers and everyone else are trying to make things permanent. One foolish scientist recently declared that eventually life will be made permanent through science. Some so-called scientists are also trying to manufacture living entities within the laboratory. Thus in one way or another everyone is busy denying the existence of the Supreme Personality of Godhead and rejecting the supreme authority of the Lord. However, the Lord is so powerful that He destroys everything in the form of death. As Kṛṣṇa says in Bhagavad-gītā (10.34), mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." The Lord is just like death to the atheists, for He takes away everything they accumulate in the material world. Hiraṇyakaśipu, the father of Prahlāda, always denied the existence of the Lord, and he tried to kill his five-year-old boy due to the boy's unflinching faith in God. However, in due course of time the Lord appeared as Nṛsiṁhadeva and killed Hiraṇyakaśipu in the presence of his son. As stated in Śrīmad-Bhāgavatam (1.13.47), this killing process is natural. Jīvo jīvasya jīvanam: "one animal is food for another animal." A frog is eaten by a snake, a snake is eaten by a mongoose, and the mongoose is eaten by another animal. In this way the process of destruction goes on by the supreme will of the Lord. Although we do not see the hand of the Supreme Lord directly, we can feel the presence of that hand through the Lord's process of destruction. We can see the clouds scattered by the wind, although we cannot see how this is being done because it is not possible to see the wind. Similarly, although we do not directly see the Supreme Personality of Godhead, we can see that He controls the process of destruction. The destructive process is going on fiercely under the control of the Lord, but the atheists cannot see it.

TEXT 66

pramattam uccair iti kṛtya-cintayā

pravṛddha-lobhaṁ viṣayeṣu lālasam

tvam apramattaḥ sahasābhipadyase

kṣul-lelihāno 'hir ivākhum antakaḥ

SYNONYMS

pramattam-persons who are mad; uccaiḥ-loudly; iti-thus; kṛtya-to be done; cintayā-by such desire; pravṛddha-very much advanced; lobham-greed; viṣayeṣu-in material enjoyment; lālasam-so desiring; tvam-Your Lordship; apramattaḥ-completely in transcendence; sahasā-all of a sudden; abhipadyase-seizes them; kṣut-hungry; lelihānaḥ-by the greedy tongue; ahiḥ-snake; iva-like; ākhum-mouse; antakaḥ-destroyer.

My dear Lord, all living entities within this material world are mad after planning for things, and they are always busy with a desire to do this or that. This is due to uncontrollable greed. The greed for material enjoyment is always existing in the living entity, but Your Lordship is always alert, and in due course of time You strike him, just as a snake seizes a mouse and very easily swallows him.

Everyone is greedy, and everyone makes plans for material enjoyment. In his lust for material enjoyment, the living entity is described as a madman. As stated in Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature."

Everything is enacted by the laws of nature, and these laws are under the direction of the Supreme Personality of Godhead. The atheists, or unintelligent men, do not know this. They are busy making their own plans, and big nations are busy expanding their empires. And yet we know that in due course of time many empires have come into existence and been destroyed. Many aristocratic families were created by people in their extreme madness, but we can see that in the course of time those families and empires have all been destroyed. But still the foolish atheists do not accept the supreme authority of the Lord. Such foolish people unnecessarily concoct their own duties without referring to the supreme authority of the Lord. The so-called political leaders are busy making plans to advance the material prosperity of their nation, but factually these political leaders only want an exalted position for themselves. Due to their greed for material position, they falsely present themselves as leaders before the people and collect their votes, although they are completely under the grip of the laws of material nature. These are some of the faults of modern civilization. Without taking to God consciousness and accepting the authority of the Lord, the living entities become ultimately confused and frustrated in their planmaking attempts. Due to their unauthorized plans for economic development, the price of commodities is rising daily all over the world, so much so that is has become difficult for the poorer classes, and they are suffering the consequences. And due to lack of Kṛṣṇa consciousness, people are being fooled by so-called leaders and planmakers. Consequently, the sufferings of the people are increasing. According to the laws of nature, which are backed by the Lord, nothing can be permanent within this material world; therefore everyone should be allowed to take shelter of the Absolute in order to be saved. In this regard, Lord Kṛṣṇa says in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries."

If one wants peace of mind and tranquillity in society, he must accept the fact that the real enjoyer is the Supreme Personality of Godhead. The Lord is the proprietor of everything all over the universe, and He is the supreme friend of all living entities as well. By understanding this, people can become happy and peaceful individually and collectively.

TEXT 67

kas tvat-padābjaṁ vijahāti paṇḍito

yas te 'vamāna-vyayamāna-ketanaḥ

viśaṅkayāsmad-gurur arcati sma yad

vinopapattiṁ manavaś caturdaśa

SYNONYMS

kaḥ-who; tvat-Your; pada-abjam-lotus feet; vijahāti-avoids; paṇḍitaḥ-learned; yaḥ-who; te-unto You; avamāna-deriding; vyayamāna-decreasing; ketanaḥ-this body; viśaṅkayā-without any doubt; asmat-our; guruḥ-spiritual master, father; arcati-worships; sma-in the past; yat-that; vinā-without; upapattim-agitation; manavaḥ-the Manus; catuḥ-daśa-fourteen.

My dear Lord, any learned person knows that unless he worships You, his entire life is spoiled. Knowing this, how could he give up worshiping Your lotus feet? Even our father and spiritual master, Lord Brahmā, unhesitatingly worshiped You, and the fourteen Manus followed in his footsteps.

The word paṇḍita means "a wise man." Who is actually a wise man? The wise man is described in Bhagavad-gītā (7.19) in this way:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

Thus when the wise man actually becomes wise after many births and whimsical attempts at self-realization, he surrenders unto the Supreme Personality of Godhead, Kṛṣṇa. Such a mahātmā, or learned person, knows that Kṛṣṇa, Vāsudeva, is everything (vāsudevaḥ sarvam iti [Bg. 7.19]). Learned persons always think that life is wasted unless they worship Lord Kṛṣṇa or become His devotee. Śrīla Rūpa Gosvāmī also says that when one becomes an advanced devotee, he understands that he should be reserved and perseverant (kṣāntiḥ) and that he should engage in the service of the Lord and not waste time (avyartha-kālatvam [Cc.Madhya 23.18-19]). He should also be detached from all material attraction (viraktiḥ), and he should not long for any material respect in return for his activities (māna-śūnyatā). He should be certain that Kṛṣṇa will bestow His mercy upon him (āśā-bandhaḥ), and he should always be very eager to serve the Lord faithfully (samutkaṇṭhā). The wise man is always very eager to glorify the Lord by chanting and hearing (nāma-gāne sadā ruciḥ), and he is always eager to describe the transcendental qualities of the Lord (āsaktis tad-guṇākhyāne). He should also be attracted to those places where the Lord had His pastimes (prītis tad-vasati-sthalePrītis tad vasati sthāle). These are symptoms of an advanced devotee.

An advanced devotee, or a perfect human being who is actually wise and learned, cannot give up his service at the lotus feet of the Lord. Although Lord Brahmā has a long life-span (4,320,000,000 years constitute twelve hours in a day of Brahmā), Brahmā is afraid of death and consequently engages in the devotional service of the Lord. Similarly, all the Manus who appear and disappear during the day of Brahmā are also engaged in the Lord's devotional service. In Brahmā's one day, fourteen Manus appear and disappear. The first Manu is Svāyambhuva Manu. Each Manu lives for seventy-one yugas, each consisting of some 4,320,000 years. Although the Manus have such a long life-span, they still prepare for the next life by engaging in the devotional service of the Lord. In this age human beings only live for sixty or eighty years, and even this small life-span is gradually decreasing. Therefore it is even more imperative for human beings to take to the worship of the lotus feet of the Lord by constantly chanting the Hare Kṛṣṇa mantra, as recommended by Lord Caitanya Mahāprabhu.

tṛṇād api sunīcena
taror iva sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

When one is engaged in devotional service, he is often surrounded by envious people, and often many enemies come to try to defeat him or stop him. This is not new in this present age, for even in the days of yore Prahlāda Mahārāja, who was engaged in the devotional service of the Lord, was harassed by his demoniac father, Hiraṇyakaśipu. The atheists are always prepared to harass a devotee; therefore Caitanya Mahāprabhu suggested that one be very tolerant of these people. Nonetheless, one has to continue chanting the Hare Kṛṣṇa mantra and preaching the chanting of this mantra because such preaching and chanting constitute the perfection of life. One should chant and preach about the urgency of making this life perfect in all respects. One should thus engage in the devotional service of the Lord and follow in the footsteps of previous ācāryas, beginning with Lord Brahmā and others.

TEXT 68

atha tvam asi no brahman

paramātman vipaścitām

viśvaṁ rudra-bhaya-dhvastam

akutaścid-bhayā gatiḥ

SYNONYMS

atha-therefore; tvam-You, my Lord; asi-are; naḥ-our; brahman-O Supreme Brahman; parama-ātman-O Supersoul; vipaścitām-for the learned wise men; viśvam-the whole universe; rudra-bhaya-being afraid of Rudra; dhvastam-annihilated; akutaścit-bhayā-undoubtedly fearless; gatiḥ-destination.

My dear Lord, all actually learned persons know You as the Supreme Brahman and the Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately annihilates everything, for the learned devotees You are the fearless destination of all.

For the purpose of creation, maintenance and annihilation of this cosmic manifestation, there are three lords-Brahmā, Viṣṇu and Śiva (Maheśvara). The material body is finished at the time of annihilation. Both the universal body and the small unit, the individual living entity's body, are susceptible to annihilation at the ultimate end. However, the devotees do not fear the annihilation of the body, for they are confident that after the annihilation they will go back home, back to Godhead (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).

If one strictly follows the process of devotional service, he has no fear of death, for he is predestined to go back home, back to Godhead. The nondevotees are fearful of death because they have no guarantee of where they are going or of the type of body they are going to get in their next life. The word rudra-bhaya is significant in this verse because Rudra himself, Lord Śiva, is speaking of "fear of Rudra." This indicates that there are many Rudras-eleven Rudras-and the Rudra (Lord Śiva) who was offering this prayer to the Supreme Personality of Godhead is different from the other Rudras, although he is as powerful as they are. The conclusion is that one Rudra is afraid of another Rudra because each and every one of them is engaged in the destruction of this cosmic manifestation. But for the devotee, everyone is afraid of Rudra, even Rudra himself. A devotee is never afraid of Rudra because he is always secure, being protected by the lotus feet of the Lord. As Śrī Kṛṣṇa says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "My dear Arjuna, you may declare publicly that My pure devotee will not be vanquished under any circumstances."

TEXT 69

idaṁ japata bhadraṁ vo

viśuddhā nṛpa-nandanāḥ

sva-dharmam anutiṣṭhanto

bhagavaty arpitāśayāḥ

SYNONYMS

idam-this; japata-while chanting; bhadram-all auspiciousness; vaḥ-all of you; viśuddhāḥ-purified; nṛpa-nandanāḥ-the sons of the King; sva-dharmam-one's occupational duties; anutiṣṭhantaḥ-executing; bhagavati-unto the Supreme Personality of Godhead; arpita-given up; āśayāḥ-possessing all kinds of faithfulness.

My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with you.

The prayers offered by Lord Śiva are very authoritative and significant. Simply by offering prayers to the Supreme Lord one can become perfect, even though engaged in his occupational duty. The real purpose of life is to become a devotee of the Lord. It does not matter where one is situated. Whether one is a brāhmaṇa, kṣatriya, vaiśya, śūdra, American, Englishman, Indian, etc., one can execute devotional service anywhere and everywhere in the material existence simply by offering prayers unto the Supreme Personality of Godhead. The Hare Kṛṣṇa mahā-mantra is also a prayer, for a prayer addresses the Supreme Personality of Godhead by His name and invokes good fortune by petitioning the Lord to allow one to engage in His devotional service. The Hare Kṛṣṇa mahā-mantra also says, "My dear Lord Kṛṣṇa, my dear Lord Rāma, O energy of the Lord, Hare, kindly engage me in Your service." Although one may be situated in a lowly position, he can execute devotional service under any circumstance, as stated, ahaituky apratihatā: "Devotional service cannot be checked by any material condition." (Bhāg. 1.2.6) Lord Caitanya Mahāprabhu also recommended this process:

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām

(Bhāg. 10.14.3)

One may remain situated in his own place or his own occupational duty and still lend his ear to receive the message of the Lord from realized souls. The Kṛṣṇa conscious movement is based on this principle, and we are opening centers all over the world to give everyone a chance to hear the message of Lord Kṛṣṇa in order to go back home, back to Godhead.

TEXT 70

tam evātmānam ātma-sthaṁ

sarva-bhūteṣv avasthitam

pūjayadhvaṁ gṛṇantaś ca

dhyāyantaś cāsakṛd dharim

SYNONYMS

tam-unto Him; eva-certainly; ātmānam-the Supreme Soul; ātma-stham-within your hearts; sarva-all; bhūteṣu-in every living being; avasthitam-situated; pūjayadhvam-just worship Him; gṛṇantaḥ ca-always chanting; dhyāyantaḥ ca-always meditating upon; asakṛt-continuously; harim-the Supreme Personality of Godhead.

Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.

The word asakṛt is significant, for it means not just for a few minutes but continuously. That is the instruction given by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka 3. Kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] "The holy name of the Lord should be chanted twenty-four hours daily." Therefore in this Kṛṣṇa consciousness movement we request the devotees to chant at least sixteen rounds on their beads daily. Actually one has to chant twenty-four hours daily, just like Ṭhākura Haridāsa, who was chanting the Hare Kṛṣṇa mantra three hundred thousand times daily. Indeed, he had no other business. Some of the Gosvāmīs, like Raghunātha dāsa Gosvāmī, were also chanting very rigidly and also offering obeisances very rigidly. As stated in Śrīnivāsācārya's prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means "maintaining a numerical strength." Not only was Raghunātha dāsa Gosvāmī chanting the holy name of the Lord, but he was also offering obeisances in the same prolific numbers.

Because the princes were ready to enter into some severe austerity in order to worship the Lord, Lord Śiva advised them to constantly chant of and meditate upon the Supreme Personality of Godhead. It is significant that Lord Śiva personally offered his prayers to the Supreme Personality of Godhead just as he was taught by his father, Lord Brahmā. Similarly, he was also preaching to the princes according to the paramparā system. One not only should practice the instructions received from the spiritual master but should also distribute this knowledge to one's disciples.

The words ātmānam ātma-sthaṁ sarva-bhūteṣv avasthitam are also significant. The Personality of Godhead is the origin of all living entities. Because the living entities are parts and parcels of the Lord, He is the father of all of them. One can search out the Supreme Lord very easily within one's heart, for He is situated in every living entity's heart. In this verse the process of worshiping the Lord is considered to be very easy and complete, for anyone can sit down anywhere and in any condition of life and simply chant the holy names of the Lord. By chanting and hearing, one automatically engages in meditation.

TEXT 71

yogādeśam upāsādya

dhārayanto muni-vratāḥ

samāhita-dhiyaḥ sarva

etad abhyasatādṛtāḥ

SYNONYMS

yoga-ādeśam-this instruction of bhakti-yoga; upāsādya-constantly reading; dhārayantaḥ-and taking within the heart; muni-vratāḥ-just take the vow of the great sages, the vow of silence; samāhita-always fixed in the mind; dhiyaḥ-with intelligence; sarve-all of you; etat-this; abhyasata-practice; ādṛtāḥ-with great reverence.

My dear princes, in the form of a prayer I have delineated the yoga system of chanting the holy name. All of you should take this important stotra within your minds and promise to keep it in order to become great sages. By acting silently like a great sage and by giving attention and reverence, you should practice this method.

In the haṭha-yoga system one has to practice bodily exercises, dhyāna, dhāraṇā, āsana, meditation, etc. One also has to sit in one place in a particular posture and concentrate his gaze on the tip of the nose. There are so many rules and regulations for the haṭha-yoga system that it is practically impossible to perform it in this age. The alternative system of bhakti-yoga is very easy not only in this age but in others as well, for this yoga system was advocated long ago by Lord Śiva when he advised the princes, the sons of Mahārāja Prācīnabarhiṣat. The bhakti-yoga system is not newly introduced, for even five thousand years ago Lord Kṛṣṇa recommended this bhakti-yoga as the topmost yoga. As Kṛṣṇa tells Arjuna in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."

The topmost yogī is he who constantly thinks of Kṛṣṇa within himself and chants the glories of the Lord. In other words, this system of bhakti-yoga has been existing from time immemorial and is now continuing in this Kṛṣṇa consciousness movement.

The word muni-vratāḥ is significant in this regard because those who are interested in advancing in spiritual life must be silent. Silence means talking only of kṛṣṇa-kathā. This is the silence of Mahārāja Ambarīṣa:

sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane

"King Ambarīṣa always fixed his mind on the lotus feet of the Lord and talked of Him only." (Bhāg. 9.4.19) We should also take this opportunity in life to become as good as a great saint simply by not talking unnecessarily with unwanted persons. We should either talk of Kṛṣṇa or chant Hare Kṛṣṇa undeviatingly. This is called muni-vrata. The intelligence must be very sharp (samāhita-dhiyaḥ) and should always be acting in Kṛṣṇa consciousness. The words etad abhyasatādṛtāḥ indicate that if one takes these instructions from a spiritual master with great reverence (ādṛta) and practices them accordingly, he will find this bhakti-yoga process to be very, very easy.

TEXT 72

idam āha purāsmākaṁ

bhagavān viśvasṛk-patiḥ

bhṛgv-ādīnām ātmajānāṁ

sisṛkṣuḥ saṁsisṛkṣatām

SYNONYMS

idam-this; āha-said; purā-formerly; asmākam-unto us; bhagavān-the lord; viśva-sṛk-the creators of the universe; patiḥ-master; bhṛgu-ādīnām-of the great sages headed by Bhṛgu; ātmajānām-of his sons; sisṛkṣuḥ-desirous of creating; saṁsisṛkṣatām-who are in charge of creation.

This prayer was first spoken to us by Lord Brahmā, the master of all creators. The creators, headed by Bhṛgu, were instructed in these prayers because they wanted to create.

Lord Brahmā was created by Lord Viṣṇu; then Lord Brahmā created Lord Śiva and other great sages, headed by Bhṛgu Muni. These great sages included Bhṛgu, Marīci, Ātreya, Vasiṣṭha and others. All these great sages were in charge of creating population. Since there were not very many living entities in the beginning, Viṣṇu entrusted Brahmā with the business of creation, and Brahmā in his turn created many hundreds and thousands of demigods and great sages to continue with the creation. At the same time, Lord Brahmā cautioned all his sons and disciples by reciting the prayers now recited by Lord Śiva. The material creation means material engagement, but material engagements can be counteracted if we always remember our relationship with the Lord as that relationship is described in these prayers recited by Lord Śiva. In this way we can remain constantly in touch with the Supreme Personality of Godhead. Thus despite our engagement in the creation, we cannot be deviated from the path of Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement is especially meant for this purpose. In this material world everyone is engaged in some particular occupational duty which is prescribed in the varṇāśrama-dharma. Brāhmaṇas, kṣatriyas, vaiśyas, śūdras and everyone are engaged in their occupational duty, but if one remembers his first duty-keeping in constant contact with the Supreme Personality of Godhead-everything will be successful. If one simply executes the rules and regulations of the varṇāśrama-dharma in the role of a brāhmaṇa, kṣatriya, vaiśya or śūdra and keeps busy and does not remember one's eternal relationship with the Lord, one's business and activities as well as occupational duties will simply be a waste of time. This is confirmed in the First Canto of Śrīmad-Bhāgavatam (1.2.8):

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

The conclusion is that even if one is busy executing his occupational duty, his business in Kṛṣṇa consciousness need not be hampered. He has simply to execute the devotional service of śravaṇaṁ kīrtanam-hearing, chanting and remembering. One need not abandon his occupational duty. As stated in Bhagavad-gītā (18.46):

yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ

"By worship of the Lord-who is the source of all beings and who is all-pervading-man can, in the performance of his own duty, attain perfection."

Thus one can continue with his occupational duty, but if he worships the Supreme Personality of Godhead as Lord Śiva herein prescribes, he attains his perfection of life. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (Bhāg. 1.2.13). We should continue executing our occupational duties, but if we try to satisfy the Supreme Personality of Godhead by our duties, then our lives will be perfected.

TEXT 73

te vayaṁ noditāḥ sarve

prajā-sarge prajeśvarāḥ

anena dhvasta-tamasaḥ

sisṛkṣmo vividhāḥ prajāḥ

SYNONYMS

te-by him; vayam-all of us; noditāḥ-ordered; sarve-all; prajā-sarge-at the time of creating population; prajā-īśvarāḥ-the controllers of all living entities; anena-by this; dhvasta-tamasaḥ-being freed from all kinds of ignorance; sisṛkṣmaḥ-we created; vividhāḥ-various kinds of; prajāḥ-living entities.

When all the Prajāpatis were ordered to create by Lord Brahmā, we chanted these prayers in praise of the Supreme Personality of Godhead and became completely free from all ignorance. Thus we were able to create different types of living entities.

In this verse we can understand that the various types of living entities were created simultaneously at the very beginning of the creation. The nonsensical Darwinian theory of evolution is not applicable here. It is not that intelligent human beings did not exist millions of years ago. On the contrary, it is understood that the most intelligent creature, Lord Brahmā, was first created. Then Lord Brahmā created other saintly sages like Marīci, Bhṛgu, Ātreya, Vasiṣṭha and Lord Śiva. They in their turn created different types of bodies according to karma. In Śrīmad-Bhāgavatam Lord Kapiladeva told His mother that the living entity gets a particular type of body in accordance with his work and that this body is decided upon by higher authorities. The higher authorities, as appointed by the Supreme Personality of Godhead, are Lord Brahmā and all other Prajāpatis and Manus. Thus from the beginning of creation it can be seen that the first creature is the most intelligent. It is not that so-called modern intelligence has developed by the gradual process of evolution. As stated in Brahma-vaivarta Purāṇa, there is a gradual evolutionary process, but it is not the body that is evolving. All the bodily forms are already there. It is the spiritual entity, or spiritual spark within the body, that is being promoted by the laws of nature under the supervision of superior authority. We can understand from this verse that from the very beginning of creation different varieties of living entities were existing. It is not that some of them have become extinct. Everything is there; it is due to our lack of knowledge that we cannot see things in their proper perspective.

In this verse the word dhvasta-tamasaḥ is very important, for without being free of ignorance one cannot control the creation of different types of living entities. As stated in Śrīmad-Bhāgavatam (3.31.1), daiva-netreṇa-bodies are awarded under the supervision of superior powers. How can these superior powers control the evolutionary process of the living entity if they are not free from all imperfection? The followers of the Vedic instructions cannot accept the Darwinian theory of evolution, for it is marred by imperfect knowledge.

TEXT 74

athedaṁ nityadā yukto

japann avahitaḥ pumān

acirāc chreya āpnoti

vāsudeva-parāyaṇaḥ

SYNONYMS

atha-thus; idam-this; nityadā-regularly; yuktaḥ-with great attention; japan-by murmuring; avahitaḥ-fully attentive; pumān-a person; acirāt-without delay; śreyaḥ-auspiciousness; āpnoti-achieves; vāsudeva-parāyaṇaḥ-one who is a devotee of Lord Kṛṣṇa.

A devotee of Lord Kṛṣṇa whose mind is always absorbed in Him, who with great attention and reverence chants this stotra [prayer], will achieve the greatest perfection of life without delay.

Perfection means becoming a devotee of Lord Kṛṣṇa. As stated in the First Canto of Śrīmad-Bhāgavatam (1.2.28): vāsudeva-parā vedā vāsudeva-parā makhāḥ. The ultimate goal of life is Vāsudeva, or Kṛṣṇa. Any devotee of Lord Kṛṣṇa can attain all perfection, material gains and liberation simply by offering prayers to Him. There are many varieties of prayers to Lord Kṛṣṇa chanted by great sages and great personalities such as Lord Brahmā and Lord Śiva. Lord Kṛṣṇa is known as śiva-viriñcinutam (Bhāg. 11.5.33). Śiva means Lord Śiva, and viriñci means Lord Brahmā. Both of these demigods are engaged in offering prayers to Lord Vāsudeva, Kṛṣṇa. If we follow in the footsteps of such great personalities and become devotees of Lord Kṛṣṇa, our lives will become successful. Unfortunately people do not know this secret. Na te viduḥ svārtha-gatiṁ hi viṣṇum: "They do not know that the real interest and the highest perfection of life is to worship Lord Viṣṇu [Kṛṣṇa]." (Bhāg. 7.5.31) It is impossible to become satisfied by trying to adjust the external energy. Without being a devotee of Lord Kṛṣṇa, one can only be baffled and confused. To save living entities from such a calamity, Lord Kṛṣṇa points out in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many, many births and deaths, a wise man surrenders unto Me, knowing very well that I, Vāsudeva, am everything. Such a great soul is very rare."

We can achieve whatever benediction we want simply by becoming devotees of Vāsudeva.

TEXT 75

śreyasām iha sarveṣāṁ

jñānaṁ niḥśreyasaṁ param

sukhaṁ tarati duṣpāraṁ

jñāna-naur vyasanārṇavam

SYNONYMS

śreyasām-of all benedictions; iha-in this world; sarveṣām-of every person; jñānam-knowledge; niḥśreyasam-the supreme benefit; param-transcendental; sukham-happiness; tarati-crosses over; duṣpāram-insurmountable; jñāna-knowledge; nauḥ-boat; vyasana-danger; arṇavam-the ocean.

In this material world there are different types of achievement, but of all of them the achievement of knowledge is considered to be the highest because one can cross the ocean of nescience only on the boat of knowledge. Otherwise the ocean is impassable.

Actually everyone is suffering within this material world due to ignorance. Every day we see that a person without knowledge commits some criminal act and is later arrested and punished, despite the fact that he actually may not have been conscious of his sinful activity. Such ignorance prevails throughout the world. People do not consider how they are risking their lives in an attempt to have illicit sex life, kill animals to satisfy their tongue, enjoy intoxication and gamble. It is very regrettable that the leaders of the world do not know of the effects of these sinful activities. They are instead taking things very easily and are succeeding in making the ocean of nescience wider and wider.

Opposed to such ignorance, full knowledge is the greatest achievement within this material world. We can practically see that one who has sufficient knowledge is saved from many dangerous pitfalls in life. As stated in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "When one actually becomes wise, he surrenders unto the Supreme Personality of Godhead." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: "Such a great soul is very rarely to be found."

This Kṛṣṇa consciousness movement is determined to open wide the eyes of the so-called leaders, who are full of ignorance, and thus save them from the many pitfalls and dangerous conditions of life. The greatest danger is the danger of getting a body lower than that of a human being. It was with great difficulty that we attained this human form of life just to take advantage of this body and reestablish our relationship with the Supreme Personality of Godhead, Govinda. Lord Śiva advises, however, that those who take advantage of his prayers will very soon become devotees of Lord Vāsudeva and thus will be able to cross the ocean of nescience and make life perfect.

TEXT 76

ya imaṁ śraddhayā yukto

mad-gītaṁ bhagavat-stavam

adhīyāno durārādhyaṁ

harim ārādhayaty asau

SYNONYMS

yaḥ-anyone; imam-this; śraddhayā-with great faith; yuktaḥ-devoutly attached; mat-gītam-the song composed by me or sung by me; bhagavat-stavam-a prayer offered to the Supreme Personality of Godhead; adhīyānaḥ-by regular study; durārādhyam-very difficult to worship; harim-the Supreme Personality of Godhead; ārādhayati-he can, however, worship Him; asau-such a person.

Although rendering devotional service to the Supreme Personality of Godhead and worshiping Him are very difficult, if one vibrates or simply reads this stotra [prayer] composed and sung by me, he will very easily be able to invoke the mercy of the Supreme Personality of Godhead.

It is especially significant that Lord Śiva is a pure devotee of Lord Vāsudeva. Vaiṣṇavānāṁ yathā śambhuḥ: "Amongst all Vaiṣṇavas, Lord Śiva is the topmost." Consequently Lord Śiva has a sampradāya, a Vaiṣṇava disciplic succession, called the Rudra-sampradāya. At the present moment those who belong to the Viṣṇusvāmi-sampradāya of Vaiṣṇavas come from Rudra, Lord Śiva. To become a devotee of Lord Kṛṣṇa, Vāsudeva, is very, very difficult. The word especially used in this connection is durārādhyam. The worship of the demigods is not very difficult, but becoming a devotee of Lord Vāsudeva, Kṛṣṇa, is not so easy. However, if one adheres to the principles and follows in the footsteps of the higher authorities, as advised by Lord Śiva, one can easily become a devotee of Lord Vāsudeva. This is also confirmed by Prahlāda Mahārāja. Devotional service cannot be practiced by a mental speculator. Devotional service is a special attainment which can be acquired only by a person who has surrendered unto a pure devotee. As confirmed by Prahlāda Mahārāja, mahīyasāṁ pāda-rajo-'bhiṣekaṁ niṣkiñcanānāṁ na vṛṇīta yāvat: "Unless one accepts the dust of the lotus feet of a pure devotee, who is free from all material contamination, one cannot enter into the devotional service of the Lord." (Bhāg. 7.5.32)

TEXT 77

vindate puruṣo 'muṣmād

yad yad icchaty asatvaram

mad-gīta-gītāt suprītāc

chreyasām eka-vallabhāt

SYNONYMS

vindate-achieves; puruṣaḥ-a devotee; amuṣmāt-from the Personality of Godhead; yat yat-that which; icchati-desires; asatvaram-being fixed; mat-gīta-sung by me; gītāt-by the song; su-prītāt-from the Lord, who is very pleased; śreyasām-of all benediction; eka-one; vallabhāt-from the dearmost.

The Supreme Personality of Godhead is the dearmost objective of all auspicious benedictions. A human being who sings this song sung by me can please the Supreme Personality of Godhead. Such a devotee, being fixed in the Lord's devotional service, can acquire whatever he wants from the Supreme Lord.

As stated in Bhagavad-gītā (6.22), yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: if one can attain the favor of the Supreme Personality of Godhead, he has nothing to aspire for, nor does he desire any other gain. When Dhruva Mahārāja became perfect by austerity and saw the Supreme Personality of Godhead face to face, he was offered any kind of benediction he wanted. However, Dhruva replied that he did not want anything, for he was perfectly satisfied with the benediction of seeing the Lord. Except for the service of the Supreme Lord, whatever we want is called illusion, māyā. Śrī Caitanya Mahāprabhu said: jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (Cc. Madhya 20.108). Every living entity is an eternal servant of the Lord; therefore when one engages in the service of the Lord, he realizes the highest perfection of life. A faithful servant can fulfill any desire by the grace of the master, and one who engages in the transcendental loving service of the Lord has nothing to aspire for separately. All his desires are fulfilled simply by engaging constantly in the Lord's loving service. Lord Śiva shows us that any devotee can be successful simply by chanting the prayers which he has recited.

TEXT 78

idaṁ yaḥ kalya utthāya

prāñjaliḥ śraddhayānvitaḥ

śṛṇuyāc chrāvayen martyo

mucyate karma-bandhanaiḥ

SYNONYMS

idam-this prayer; yaḥ-a devotee who; kalye-early in the morning; utthāya-after getting up from bed; prāñjaliḥ-with folded hands; śraddhayā-with faith and devotion; anvitaḥ-thus being absorbed; śṛṇuyāt-personally chants and hears; śrāvayet-and gets others to hear; martyaḥ-such a human being; mucyate-becomes freed; karma-bandhanaiḥ-from all kinds of actions resulting from fruitive activities.

A devotee who rises early in the morning and with folded hands chants these prayers sung by Lord Śiva and gives facility to others to hear them certainly becomes free from all bondage to fruitive activities.

Mukti, or liberation, means becoming free from the results of fruitive activities. As stated in Śrīmad-Bhāgavatam (2.10.6): muktir hitvānyathā-rūpam. Mukti means giving up all other activities and being situated in one's constitutional position (svarupeṇa vyavasthitiḥ). In this conditional state, we are entangled by one fruitive activity after another. Karma-bandhana means "the bonds of fruitive activity." As long as one's mind is absorbed in fruitive activities, he has to manufacture plans for happiness. The bhakti-yoga process is different, for bhakti-yoga means acting according to the order of the supreme authority. When we act under the direction of supreme authority, we do not become entangled by fruitive results. For instance, Arjuna fought because the Supreme Personality of Godhead wanted him to; therefore he was not responsible for the outcome of the fighting. As far as devotional service is concerned, even hearing and chanting is as good as acting with our body, mind and senses. Actually, hearing and chanting are also activities of the senses. When the senses are utilized for one's own sense gratification, they entangle one in karma, but when they are used for the satisfaction of the Lord, they establish one in bhakti.

TEXT 79

gītaṁ mayedaṁ naradeva-nandanāḥ

parasya puṁsaḥ paramātmanaḥ stavam

japanta ekāgra-dhiyas tapo mahat

caradhvam ante tata āpsyathepsitam

SYNONYMS

gītam-sung; mayā-by me; idam-this; naradeva-nandanāḥ-O sons of the King; parasya-of the Supreme; puṁsaḥ-Personality of Godhead; parama-ātmanaḥ-the Supersoul of everyone; stavam-prayer; japantaḥ-chanting; eka-agra-perfect attention; dhiyaḥ-intelligence; tapaḥ-austerities; mahat-great; caradhvam-you practice; ante-at the end; tataḥ-thereafter; āpsyatha-will achieve; īpsitam-the desired result.

My dear sons of the King, the prayers I have recited to you are meant for pleasing the Supreme Personality of Godhead, the Supersoul. I advise you to recite these prayers, which are as effective as great austerities. In this way, when you are mature, your life will be successful, and you will certainly achieve all your desired objectives without fail.

If we persistently engage in devotional service, certainly all our desires will be fulfilled in due course of time.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Chanting the Song Sung by Lord Śiva."

Chapter Twenty-five

The Descriptions of the Characteristics of King Purañjana

TEXT 1

maitreya uvāca

iti sandiśya bhagavān

bārhiṣadair abhipūjitaḥ

paśyatāṁ rāja-putrāṇāṁ

tatraivāntardadhe haraḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya continued to speak; iti-thus; sandiśya-giving instruction; bhagavān-the most powerful lord; bārhiṣadaiḥ-by the sons of King Barhiṣat; abhipūjitaḥ-being worshiped; paśyatām-while they were looking on; rāja-putrāṇām-the sons of the King; tatra-there; eva-certainly; antardadhe-became invisible; haraḥ-Lord Śiva.

The great sage Maitreya continued speaking to Vidura: My dear Vidura, in this way Lord Śiva instructed the sons of King Barhiṣat. The sons of the King also worshiped Lord Śiva with great devotion and respect. Finally, Lord Śiva became invisible to the princes.

This chapter contains a great lesson concerning the monarchical kingdom in the days of yore. When King Barhiṣat was considering retiring from the royal duties, he sent his sons to perform austerities in order to become perfect kings for the welfare of the citizens. At the same time, King Barhiṣat was being instructed by the great sage Nārada about the material world and the living entity who wants to enjoy it. It is therefore very clear how the kings and princes were trained to take charge of a kingdom. Welfare activities for the benefit of the citizens were aimed at understanding the Supreme Personality of Godhead. The human form of life is especially meant for understanding God, our relationship with Him and our activities in His service. Because the kings took charge of the spiritual education of the citizens, both the king and the citizens were happy in Kṛṣṇa consciousness. In this regard, we should remember that the monarchical hierarchy of Prācīnabarhiṣat comes from Mahārāja Dhruva, a great devotee of the Lord and the most celebrated disciple of Nārada Muni. King Prācīnabarhiṣat was then too much engaged in fruitive activities due to performing different types of yajñas. One can actually be promoted to higher planetary systems or to the heavenly kingdoms by performing various yajñas, but there is no question of liberation or going back home, back to Godhead. When the great sage Nārada saw that a descendant of Mahārāja Dhruva was being misled by fruitive activities, Nārada took compassion upon him and personally came to instruct him about the ultimate benediction of life, bhakti-yoga. How Nārada Muni indirectly introduced the bhakti-yoga system to King Prācīnabarhiṣat is very interestingly described in this Twenty-fifth Chapter.

TEXT 2

rudra-gītaṁ bhagavataḥ

stotraṁ sarve pracetasaḥ

japantas te tapas tepur

varṣāṇām ayutaṁ jale

SYNONYMS

rudra-gītam-the song sung by Lord Śiva; bhagavataḥ-of the Lord; stotram-prayer; sarve-all; pracetasaḥ-the princes known as the Pracetās; japantaḥ-reciting; te-all of them; tapaḥ-austerity; tepuḥ-executed; varṣāṇām-of years; ayutam-ten thousand; jale-within the water.

All the Pracetā princes simply stood in the water for ten thousand years and recited the prayers given to them by Lord Śiva.

Of course in the modern age one may be amazed how the princes could stand in the water for ten thousand years. However, living within air or living within water is the same process; one simply has to learn how to do it. The aquatics live within water for their whole life-span. Certain favorable conditions are created to enable them to live within water. In those days, however, people used to live for one hundred thousand years. Out of so many years, if one could spare ten thousand years for the sake of austerity, he would be assured of success in his future life. This was not very astonishing. Although such a feat is impossible in this age, it was quite possible in Satya-yuga.

TEXT 3

prācīnabarhiṣaṁ kṣattaḥ

karmasv āsakta-mānasam

nārado 'dhyātma-tattva-jñaḥ

kṛpāluḥ pratyabodhayat

SYNONYMS

prācīnabarhiṣam-unto King Prācīnabarhiṣat; kṣattaḥ-O Vidura; karmasu-in fruitive activities; āsakta-attached; mānasam-with this mentality; nāradaḥ-the great sage Nārada; adhyātma-spiritualism; tattva-jñaḥ-one who knows the truth; kṛpāluḥ-being compassionate; pratyabodhayat-gave instructions.

While the princes were undergoing severe austerities in the water, their father was performing different types of fruitive activities. At this time the great saint Nārada, master and teacher of all spiritual life, became very compassionate upon the King and decided to instruct him about spiritual life.

As pointed out by Prabodhānanda Sarasvatī Ṭhākura, a great devotee of Lord Caitanya, kaivalya, or merging into the Brahman effulgence, is just like going to hell. He similarly states that elevation to the upper planetary systems for the enjoyment of heavenly life is just so much phantasmagoria. This means that a devotee does not give any importance to the ultimate goal of the karmīs and jñānīs. The ultimate goal of the karmīs is promotion to the heavenly kingdom, and the ultimate goal of the jñānīs is merging into the Brahman effulgence. Of course, the jñānīs are superior to the karmīs, as confirmed by Lord Caitanya. Koṭi-karmaniṣṭha-madhye eka 'jñānī' śreṣṭha: "one jñānī, or impersonalist, is better than many thousands of fruitive actors." (Cc. Madhya 19.147) Therefore a devotee never enters upon the path of karma, or elevation by fruitive activities. Nārada Muni took compassion upon King Prācīnabarhiṣat when he saw the King engaged in fruitive activity. In comparison to mundane workers, those who are trying to be elevated to the higher planetary systems by performing yajñas are undoubtedly superior. In pure devotional service, however, both karma and jñāna are considered bewildering features of the illusory energy.

TEXT 4

śreyas tvaṁ katamad rājan

karmaṇātmana īhase

duḥkha-hāniḥ sukhāvāptiḥ

śreyas tan neha ceṣyate

SYNONYMS

śreyaḥ-ultimate benediction; tvam-you; katamat-what is that; rājan-O King; karmaṇā-by fruitive activities; ātmanaḥ-of the soul; īhase-you desire; duḥkha-hāniḥ-disappearance of all distresses; sukha-avāptiḥ-attainment of all happiness; śreyaḥ-benediction; tat-that; na-never; iha-in this connection; ca-and; iṣyate-is available.

Nārada Muni asked King Prācīnabarhiṣat: My dear King, what do you desire to achieve by performing these fruitive activities? The chief aim of life is to get rid of all miseries and enjoy happiness, but these two things cannot be realized by fruitive activity.

In this material world there is a great illusion which covers real intelligence. A man in the mode of passion wants to work very hard to derive some benefit, but he does not know that time will never allow him to enjoy anything permanently. Compared with the work one expends, the gain is not so profitable. Even if it is profitable, it is not without its distresses. If a man is not born rich and he wants to purchase a house, cars and other material things, he has to work hard day and night for many years in order to possess them. Thus happiness is not attained without undergoing some distress.

Actually, pure happiness cannot be had within this material world. If we wish to enjoy something, we must suffer for something else. On the whole, suffering is the nature of this material world, and whatever enjoyment we are trying to achieve is simply illusion. After all, we have to suffer the miseries of birth, old age, disease and death. We may discover many fine medicines, but it is not possible to stop the sufferings of disease or death. Actually, medicine is not the counteracting agent for either disease or death. On the whole there is no happiness in this material world, but an illusioned person works very hard for so-called happiness. Indeed, this process of working hard is actually taken for happiness. This is called illusion.

Therefore Nārada Muni asked King Prācīnabarhiṣat what he desired to attain by performing so many costly sacrifices. Even if one attains a heavenly planet, he cannot avoid the distresses of birth, old age, disease and death. Someone may argue that even devotees have to undergo many distresses in executing austerities and penances connected with devotional service. Of course, for the neophytes the routine of devotional service may be very painful, but at least they have the hope that they will ultimately be able to avoid all kinds of distresses and achieve the highest perfectional stage of happiness. For the common karmīs, there is no such hope because even if they are promoted to the higher planetary systems, they are not guaranteed freedom from the miseries of birth, old age, disease and death. Even Lord Brahmā, who is situated in the highest planetary system (Brahmaloka), has to die. Lord Brahmā's birth and death may be different from an ordinary man's, but within this material world he cannot avoid the distresses of birth, old age, disease and death. If one is at all serious about attaining liberation from these miseries, he must take to devotional service. This is confirmed by the Lord Himself in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

Thus after attaining full Kṛṣṇa consciousness, the devotee does not return to this material world after death. He goes back home, back to Godhead. That is the perfect stage of happiness, unblemished by any trace of distress.

TEXT 5

rājovāca

na jānāmi mahā-bhāga

paraṁ karmāpaviddha-dhīḥ

brūhi me vimalaṁ jñānaṁ

yena mucyeya karmabhiḥ

SYNONYMS

rājā uvāca-the King replied; na-not; jānāmi-I know; mahā-bhāga-O great soul; param-transcendental; karma-by fruitive activities; apaviddha-being pierced; dhīḥ-my intelligence; brūhi-please tell; me-to me; vimalam-spotless; jñānam-knowledge; yena-by which; mucyeya-I can get relief; karmabhiḥ-from the fruitive activities.

The King replied: O great soul, Nārada, my intelligence is entangled in fruitive activities; therefore I do not know the ultimate goal of life. Kindly instruct me in pure knowledge so that I can get out of the entanglement of fruitive activities.

Śrī Narottama dāsa Ṭhākura has sung:

sat-saṅga chāḍi' kainu asate vilāsa
te-kāraṇe lāgila ye karma-bandha-phāṅsa

As long as a person is entangled in fruitive activities, he is bound to accept one body after another. This is called karma-bandha-phāṅsa-entanglement in fruitive activities. It does not matter whether one is engaged in pious or impious activities, for both are causes for further entanglement in material bodies. By pious activities one can take birth in a rich family and get a good education and a beautiful body, but this does not mean that the distresses of life are ultimately eliminated. In the Western countries it is not unusual for one to take birth in a rich aristocratic family, nor is it unusual for one to have a good education and a very beautiful body, but this does not mean that Westerners are free from the distresses of life. Although at the present moment the younger generation in Western countries has sufficient education, beauty and wealth, and although there is enough food, clothing, and facilities for sense gratification, they are in distress. Indeed, they are so distressed that they become hippies, and the laws of nature force them to accept a wretched life. Thus they go about unclean and without shelter or food, and they are forced to sleep in the street. It can be concluded that one cannot become happy by simply performing pious activities. It is not a fact that those who are born with a silver spoon in their mouth are free from the material miseries of birth, old age, disease and death. The conclusion is that one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another. Narottama dāsa Ṭhākura calls this karma-bandha-phāṅsa.

King Prācīnabarhiṣat admitted this fact and frankly asked Nārada Muni how he could get out of this karma-bandha-phāṅsa, entanglement in fruitive activities. This is actually the stage of knowledge indicated in the first verse of Vedānta-sūtra: athāto brahma jijñāsā. When one actually reaches the platform of frustration in an attempt to discharge karma-bandha-phāṅsa, he inquires about the real value of life, which is called brahma jijñāsā. In order to inquire about the ultimate goal of life, the Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] "In order to understand the transcendental science, one must approach a bona fide spiritual master."

King Prācīnabarhiṣat found the best spiritual master, Nārada Muni, and he therefore asked him about that knowledge by which one can get out of the entanglement of karma-bandha-phāṅsa, fruitive activities. This is the actual business of human life. Jīvasya tattva jijñāsā nārtho yaś ceha karmabhiḥ. As stated in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam (1.2.10), a human being's only business is inquiring from a bona fide spiritual master about extrication from the entanglement of karma-bandha-phāṅsa.

TEXT 6

gṛheṣu kūṭa-dharmeṣu

putra-dāra-dhanārtha-dhīḥ

na paraṁ vindate mūḍho

bhrāmyan saṁsāra-vartmasu

SYNONYMS

gṛheṣu-in family life; kūṭa-dharmeṣu-in false occupational duties; putra-sons; dāra-wife; dhana-wealth; artha-the goal of life; dhīḥ-one who considers; na-not; param-transcendence; vindate-achieves; mūḍhaḥ-rascal; bhrāmyan-wandering; saṁsāra-of material existence; vartmasu-on the paths.

Those who are interested only in a so-called beautiful life-namely remaining as a householder entangled by sons and a wife and searching after wealth-think that such things are life's ultimate goal. Such people simply wander in different types of bodies throughout this material existence without finding out the ultimate goal of life.

Those who are too much attached to family life-which consists of entanglement with wife, children, wealth and home-are engaged in kūṭa-dharma, pseudo duties. Prahlāda Mahārāja has likened these pseudo occupational duties to a dark well (andha-kūpam). Prahlāda has purposefully spoken of this dark well because if one falls into this well, he will die. He may cry for help, but no one will hear him or come to rescue him.

The words bhrāmyan saṁsāra-vartmasu are significant. In Caitanya-caritāmṛta (Madhya 19.151), Śrī Caitanya Mahāprabhu very clearly explains: brahmāṇḍa bhramite kona bhāgyavān jīva. All living entities are wandering in different types of bodies throughout different planets, and if, in the course of their wanderings, they come in contact with a devotee by the direction of the Supreme Personality of Godhead, their lives become successful. Even though King Prācīnabarhiṣat was engaged in fruitive activity, the great sage Nārada appeared before him. The King was very fortunate to be able to associate with Nārada, who enlightened him in spiritual knowledge. It is the duty of all saintly persons to follow in the footsteps of Nārada Muni and travel all over the world to every country and village just to instruct illusioned persons about the goal of life and to save them from the entanglement of karma-bandha, fruitive activity.

TEXT 7

nārada uvāca

bho bhoḥ prajāpate rājan

paśūn paśya tvayādhvare

saṁjñāpitāñ jīva-saṅghān

nirghṛṇena sahasraśaḥ

SYNONYMS

nāradaḥ uvāca-the great sage Nārada replied; bhoḥ bhoḥ-hello; prajā-pate-O ruler of the citizens; rājan-O King; paśūn-animals; paśya-please see; tvayā-by you; adhvare-in the sacrifice; saṁjñāpitān-killed; jīva-saṅghān-groups of animals; nirghṛṇena-without pity; sahasraśaḥ-in thousands.

The great saint Nārada said: O ruler of the citizens, my dear King, please see in the sky those animals which you have sacrificed without compassion and without mercy in the sacrificial arena.

Because animal sacrifice is recommended in the Vedas, there are animal sacrifices in almost all religious rituals. However, one should not be satisfied simply by killing animals according to the directions of the scriptures. One should transcend the ritualistic ceremonies and try to understand the actual truth, the purpose of life. Nārada Muni wanted to instruct the King about the real purpose of life and invoke a spirit of renunciation in his heart. Knowledge and the spirit of renunciation (jñāna-vairāgya) are the ultimate goal of life. Without knowledge, one cannot become detached from material enjoyment, and without being detached from material enjoyment, one cannot make spiritual advancement. Karmīs are generally engaged in sense gratification, and for this end they are prepared to commit so many sinful activities. Animal sacrifice is but one such sinful activity. Consequently, by his mystic power Nārada Muni showed King Prācīnabarhiṣat the dead animals which he had sacrificed.

TEXT 8

ete tvāṁ sampratīkṣante

smaranto vaiśasaṁ tava

samparetam ayaḥ-kūṭaiś

chindanty utthita-manyavaḥ

SYNONYMS

ete-all of them; tvām-you; sampratīkṣante-are awaiting; smarantaḥ-remembering; vaiśasam-injuries; tava-of you; samparetam-after your death; ayaḥ-made of iron; kūṭaiḥ-by the horns; chindanti-pierce; utthita-enlivened; manyavaḥ-anger.

All these animals are awaiting your death so that they can avenge the injuries you have inflicted upon them. After you die, they will angrily pierce your body with iron horns.

Nārada Muni wanted to draw King Prācīnabarhiṣat's attention to the excesses of killing animals in sacrifices. It is said in the śāstras that by killing animals in a sacrifice, one immediately promotes them to human birth. Similarly, by killing their enemies on a battlefield, the kṣatriyas who fight for a right cause are elevated to the heavenly planets after death. In Manu-saṁhitā it is stated that it is necessary for a king to execute a murderer so that the murderer will not suffer for his criminal actions in his next life. On the basis of such understanding, Nārada Muni warns the King that the animals killed in sacrifices by the King await him at his death in order to avenge themselves. Nārada Muni is not contradicting himself here. Nārada Muni wanted to convince the King that overindulgence in animal sacrifice is risky because as soon as there is a small discrepancy in the execution of such a sacrifice, the slaughtered animal may not be promoted to a human form of life. Consequently, the person performing sacrifice will be responsible for the death of the animal, just as much as a murderer is responsible for killing another man. When animals are killed in a slaughterhouse, six people connected with the killing are responsible for the murder. The person who gives permission for the killing, the person who kills, the person who helps, the person who purchases the meat, the person who cooks the flesh and the person who eats it, all become entangled in the killing. Nārada Muni wanted to draw the King's attention to this fact. Thus animal-killing is not encouraged even in a sacrifice.

TEXT 9

atra te kathayiṣye 'mum

itihāsaṁ purātanam

purañjanasya caritaṁ

nibodha gadato mama

SYNONYMS

atra-herewith; te-unto you; kathayiṣye-I shall speak; amum-on this subject matter; itihāsam-history; purātanam-very old; purañjanasya-in the matter of Purañjana; caritam-his character; nibodha-try to understand; gadataḥ mama-while I am speaking.

In this connection I wish to narrate an old history connected with the character of a king called Purañjana. Please try to hear me with great attention.

The great sage Nārada Muni turned toward another topic-the history of King Purañjana. This is nothing but the history of King Prācīnabarhiṣat told in a different way. In other words, this is an allegorical presentation. The word purañjana means "one who enjoys in a body." This is clearly explained in the next few chapters. Because a person entangled in material activities wants to hear stories of material activities, Nārada Muni turned to the topics of King Purañjana, who is none other than King Prācīnabarhiṣat. Nārada Muni did not directly deprecate the value of performing sacrifices in which animals are sacrificed. Lord Buddha, however, directly rejected all animal sacrifice. Śrīla Jayadeva Gosvāmī has stated: nindasi yajña-vidher ahaha śruti-jātam. The word śruti jātam indicates that in the Vedas animal sacrifice is recommended, but Lord Buddha directly denied Vedic authority in order to stop animal sacrifice. Consequently Lord Buddha is not accepted by the followers of the Vedas. Because he does not accept the authority of the Vedas, Lord Buddha is depicted as an agnostic or atheist. The great sage Nārada cannot decry the authority of the Vedas, but he wanted to indicate to King Prācīnabarhiṣat that the path of karma-kāṇḍa is very difficult and risky.

Foolish persons accept the difficult path of karma-kāṇḍa for the sake of sense enjoyment, and those who are too much attached to sense enjoyment are called mūḍhas (rascals). It is very difficult for a mūḍha to understand the ultimate goal of life. In the propagation of the Kṛṣṇa consciousness movement, we actually see that many people are not attracted because they are mūḍhas engaged in fruitive activity. It is said: upadeśo hi mūrkhāṇāṁ prakopāya na śāntaye. If good instructions are given to a foolish rascal, he simply becomes angry and turns against the instructions instead of taking advantage of them. Because Nārada Muni knew this very well, he indirectly instructed the King by giving him the history of his entire life. In order to wear a gold or diamond nose pin or earring, one has to pierce the ear or nose. Such pain endured for the sake of sense gratification is endured on the path of karma-kāṇḍa, the path of fruitive activity. If one wishes to enjoy something in the future, he has to endure trouble in the present. If one wants to become a millionaire in the future and enjoy his riches, he has to work very hard at the present moment in order to accumulate money. This is karma-kāṇḍīya. Those who are too much attached to such a path undergo the risk anyway. Nārada Muni wanted to show King Prācīnabarhiṣat how one undergoes great troubles and miseries in order to engage in fruitive activity. A person who is very much attached to material activity is called viṣayī. A viṣayī is an enjoyer of viṣaya, which means eating, sleeping, mating and defending. Nārada Muni is indirectly indicating through the story of King Purañjana that eating, sleeping, mating and defending are troublesome and risky.

The words itihāsam ("history") and purātanam ("old") indicate that although a living entity lives within the material body, the history of the living entity within the material body is very old. In this regard, Śrīla Bhaktivinoda Ṭhākura has sung, anādi karama-phale, padi' bhavārṇava jale, taribāre nā dekhi upāya: "Due to my past fruitive activities I have fallen into the water of material existence, and I cannot find any way to get out of it." Every living entity is suffering in this material existence from past activities; therefore everyone has a very old history. Foolish material scientists have manufactured their own theories of evolution, which are simply concerned with the material body. But actually this is not the real evolution. The real evolution is the history of the living entity, who is purañjana, "living within the body." Śrī Nārada Muni will explain this evolutionary theory in a different way for the understanding of sane persons.

TEXT 10

āsīt purañjano nāma

rājā rājan bṛhac-chravāḥ

tasyāvijñāta-nāmāsīt

sakhāvijñāta-ceṣṭitaḥ

SYNONYMS

āsīt-there was; purañjanaḥ-Purañjana; nāma-named; rājā-king; rājan-O King; bṛhat-śravāḥ-whose activities were great; tasya-his; avijñāta-the unknown one; nāmā-of the name; āsīt-there was; sakhā-friend; avijñāta-unknown; ceṣṭitaḥ-whose activities.

My dear King, once in the past lived a king named Purañjana, who was celebrated for his great activities. He had a friend named Avijñāta ["the unknown one"]. No one could understand the activities of Avijñāta.

Every living entity is purañjana. The word puram means "within this body, within this form," and jana means "living entity." Thus everyone is purañjana. Every living entity is supposed to be the king of his body because the living entity is given full freedom to use his body as he likes. He usually engages his body for sense gratification, because one who is in the bodily conception of life feels that the ultimate goal of life is to serve the senses. This is the process of karma-kāṇḍa. One who has no inner knowledge, who does not know that he is actually the spirit soul living within the body, who is simply enamored by the dictation of the senses, is called a materialist. A materialistic person interested in sense gratification can be called a purañjana. Because such a materialistic person utilizes his senses according to his whims, he may also be called a king. An irresponsible king takes the royal position to be his personal property and misuses his treasury for sense gratification.

The word bṛhac-chravāḥ is also significant. The word śravaḥ means "fame." The living entity is famous from ancient times, for as stated in Bhagavad-gītā (2.20), na jāyate mriyate vā: "The living entity is never born and never dies." Because he is eternal, his activities are eternal, although they are performed in different types of bodies. Na hanyate hanyamāne śarīre: [Bg. 2.20] "He does not die, even after the annihilation of the body." Thus the living entity transmigrates from one body to another and performs various activities. In each body the living entity performs so many acts. Sometimes he becomes a great hero-just like Hiraṇyakaśipu and Kaṁsa or, in the modern age, Napoleon or Hitler. The activities of such men are certainly very great, but as soon as their bodies are finished, everything else is finished. Then they remain in name only. Therefore a living entity may be called bṛhac-chravāḥ; he may have a great reputation for various types of activities. Nonetheless, he has a friend whom he does not know. Materialistic persons do not understand that God is present as the Supersoul, who is situated within the heart of every living entity. Although the Paramātmā sits beside the jīvātmā as a friend, the jīvātmā, or living entity, does not know it. Consequently he is described as avijñāta-sakhā, meaning "one who has an unknown friend." The word avijñāta-ceṣṭitaḥ is also significant because a living entity works hard under the direction of the Paramātmā and is carried away by the laws of nature. Nonetheless, he thinks himself independent of God and independent of the stringent laws of material nature. It is stated in Bhagavad-gītā (2.24):

acchedyo 'yam adāhyo 'yam
akledyo 'śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo 'yaṁ sanātanaḥ

"This individual soul is unbreakable and insoluble and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same."

The living entity is sanātana, eternal. Because he cannot be killed by any weapon, burnt into ashes by fire, soaked or moistened by water, nor dried up by air, he is considered to be immune to material reactions. Although he is changing bodies, he is not affected by the material conditions. He is placed under the material conditions, and he acts according to the directions of his friend, the Supersoul. As stated in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Thus the Lord as Paramātmā is situated in everyone's heart, and He gives directions to the living entity to act in whatever way the living entity desires. In this life and in his previous lives the living entity does not know that the Lord is giving him a chance to fulfill all kinds of desires. No one can fulfill any desire without the sanction of the Lord. All the facilities given by the Lord are unknown to the conditioned soul.

TEXT 11

so 'nveṣamāṇaḥ śaraṇaṁ

babhrāma pṛthivīṁ prabhuḥ

nānurūpaṁ yadāvindad

abhūt sa vimanā iva

SYNONYMS

saḥ-that King Purañjana; anveṣamāṇaḥ-searching after; śaraṇam-shelter; babhrāma-traveled over; pṛthivīm-the whole planet earth; prabhuḥ-to become an independent master; na-never; anurūpam-to his liking; yadā-when; avindat-he could find; abhūt-became; saḥ-he; vimanāḥ-morose; iva-like.

King Purañjana began to search for a suitable place to live, and thus he traveled all over the world. Even after a great deal of traveling, he could not find a place just to his liking. Finally he became morose and disappointed.

The travelings of Purañjana are similar to the travelings of the modern hippies. Generally hippies are sons of great fathers and great families. It is not that they are always poor. But some way or another they abandon the shelter of their rich fathers and travel all over the world. As stated in this verse, the living entity wants to become a prabhu, or master. The word prabhu means "master," but actually the living entity is not a master; he is the eternal servant of God. When the living entity abandons the shelter of God, Kṛṣṇa, and tries to become a prabhu independently, he travels all over the creation. There are 8,400,000 species of life and millions and millions and trillions of planets within the creation. The living entity wanders throughout these various types of bodies and throughout different planets, and thus he is like King Purañjana, who traveled all over the world looking for a suitable place to live.

Śrī Narottama dāsa Ṭhākura has sung, karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa: "The path of karma-kāṇḍa [fruitive activities] and the path of jñāna-kāṇḍa [speculation] are just like strong pots of poison." Amṛta baliyā yebā khāya, nānā yoni sadā phire: "A person who mistakes this poison to be nectar and drinks it travels in different species of life." Kadarya bhakṣaṇa kare: "And, according to his body, he eats all types of abominable things." For instance, when the living entity is in the body of a hog, he eats stool. When the living entity is in the body of a crow, he eats all kinds of refuse, even pus and mucus, and enjoys it. Thus Narottama dāsa Ṭhākura points out that the living entity travels in different types of bodies and eats all kinds of abominable things. When he does not become ultimately happy, he becomes morose or takes to the ways of hippies.

Thus in this verse it is said (na anurūpam) that the King could never find a place suitable for his purposes. This is because in any form of life and on any planet in the material world, a living entity cannot be happy because everything in the material world is unsuitable for the spirit soul. As stated in this verse, the living entity independently wants to become a prabhu, but as soon as he gives up this idea and becomes a servant of God, Kṛṣṇa, his happiness immediately begins. Therefore Śrīla Bhaktivinoda Ṭhākura sings:

miche māyāra vaśe, yāccha bhese',
khāccha hābuḍubu, bhāi

"My dear living entity, why are you being carried away by the waves of māyā?" As stated in the Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."

The living entity is carried in the machine of the body through so many species of life on so many planets. Therefore Bhaktivinoda Ṭhākura asks the living entity why he is being carried away in these bodily machines to be placed in so many different circumstances. He advises that one surmount the waves of māyā by surrendering unto Kṛṣṇa.

jīva kṛṣṇa-dāsa, ei viśvāsa,
karle ta' āra duḥkha nāi

As soon as we confront Kṛṣṇa, Kṛṣṇa advises:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)

Thus we are immediately relieved from traveling from one body to another and from one planet to another. Śrī Caitanya Mahāprabhu says: brahmāṇḍa bhramite kona bhāgyavān jīva (Cc. Madhya 19.151). If, while traveling, a living entity becomes fortunate enough to become blessed by the association of devotees and to come to Kṛṣṇa consciousness, his real life actually begins. This Kṛṣṇa consciousness movement is giving all wandering living entities a chance to take to the shelter of Kṛṣṇa and thus become happy.

In this verse the words vimanā iva are very significant. In this material world even the great King of heaven is also full of anxiety. If even Lord Brahmā is full of anxiety, what of these ordinary living entities who are working within this planet? Bhagavad-gītā (8.16) confirms:

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place." In the material world a living entity is never satisfied. Even in the position of Brahmā or in the position of Indra or Candra, one is full of anxiety simply because he has accepted this material world as a place of happiness.

TEXT 12

na sādhu mene tāḥ sarvā

bhūtale yāvatīḥ puraḥ

kāmān kāmayamāno 'sau

tasya tasyopapattaye

SYNONYMS

na-never; sādhu-good; mene-thought; tāḥ-them; sarvāḥ-all; bhū-tale-on this earth; yāvatīḥ-all kinds of; puraḥ-residential houses; kāmān-objects for sense enjoyment; kāmayamānaḥ-desiring; asau-that King; tasya-his; tasya-his; upapattaye-for obtaining.

King Purañjana had unlimited desires for sense enjoyment; consequently he traveled all over the world to find a place where all his desires could be fulfilled. Unfortunately he found a feeling of insufficiency everywhere.

Śrīla Vidyāpati, a great Vaiṣṇava poet, has sung:

tātala saikate, vāri-bindu-sama,
suta-mita-ramaṇī-samāje

Material sense gratification, with society, friendship and love, is herein compared to a drop of water falling on a desert. A desert requires oceans of water to satisfy it, and if only a drop of water is supplied, what is its use? Similarly, the living entity is part and parcel of the Supreme Personality of Godhead, who, as stated in the Vedānta-sūtra, is ānandamayo 'bhyāsāt, full of enjoyment. Being part and parcel of the Supreme Personality of Godhead, the living entity is also seeking complete enjoyment. However, complete enjoyment cannot be achieved separate from the Supreme Personality of Godhead. In his wanderings in the different species of life, the living entity may taste some type of enjoyment in one body or another, but full enjoyment of the senses cannot be obtained in any material body. Thus Purañjana, the living entity, wanders in different types of bodies, but everywhere meets frustration in his attempt to enjoy. In other words, the spiritual spark covered by matter cannot fully enjoy the senses in any circumstance in material life. A deer may become absorbed in the musical sounds vibrated by the hunter, but the result is that it loses its life. Similarly, a fish is very expert in gratifying its tongue, but when it eats the bait offered by the fisherman, it loses its life. Even the elephant, who is so strong, is captured and loses its independence while satisfying its genitals with a female elephant. In each and every species of life, the living entity gets a body to satisfy various senses, but he cannot enjoy all his senses at one time. In the human form of life he gets an opportunity to enjoy all his senses pervertedly, but the result is that he becomes so harassed in his attempted sense gratification that he ultimately becomes morose. As he tries to satisfy his senses more and more, he becomes more and more entangled.

TEXT 13

sa ekadā himavato

dakṣiṇeṣv atha sānuṣu

dadarśa navabhir dvārbhiḥ

puraṁ lakṣita-lakṣaṇām

SYNONYMS

saḥ-that King Purañjana; ekadā-once upon a time; himavataḥ-of the Himalaya Mountains; dakṣiṇeṣu-southern; atha-after this; sānuṣu-on the ridges; dadarśa-found; navabhiḥ-with nine; dvārbhiḥ-gates; puram-a city; lakṣita-visible; lakṣaṇām-having all auspicious facilities.

Once, while wandering in this way, he saw on the southern side of the Himalayas, in a place named Bhārata-varṣa [India], a city that had nine gates all about and was characterized by all auspicious facilities.

The tract of land south of the Himalaya Mountains is the land of India, which was known as Bhārata-varṣa. When a living entity takes birth in Bhārata-varṣa he is considered to be most fortunate. Indeed, Caitanya Mahāprabhu has stated:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

(Cc. Ādi 9.41)

Thus whoever takes birth in the land of Bhārata-varṣa attains all the facilities of life. He may take advantage of all these facilities for both material and spiritual advancement and thus make his life successful. After attaining the goal of life, one may distribute his knowledge and experience all over the world for humanitarian purposes. In other words, one who takes birth in the land of Bhārata-varṣa by virtue of his past pious activities gets full facility to develop the human form of life. In India, the climatic condition is such that one can live very peacefully without being disturbed by material conditions. Indeed, during the time of Mahārāja Yudhiṣṭhira or Lord Rāmacandra, people were free from all anxieties. There was not even extreme cold or extreme heat. The three kinds of miserable conditions-adhyātmika, adhibhautika and adhidaivika (miseries inflicted by the body and mind itself, those inflicted by other living entities, and natural disturbances)-were all absent during the reign of Lord Rāmacandra or Mahārāja Yudhiṣṭhira. But at present, compared to other countries on earth, India is artificially disturbed. Despite these material disturbances, however, the country's culture is such that one can easily attain the goal of life-namely salvation, or liberation from material bondage. Thus in order to take birth in India one must have performed many pious activities in a past life.

In this verse the word lakṣita-lakṣaṇām indicates that the human body attained in Bhārata-varṣa is very auspicious. Vedic culture is full of knowledge, and a person born in India can fully take advantage of Vedic cultural knowledge and the cultural system known as varṇāśrama-dharma. Even at the present time, as we travel all over the world, we see that in some countries human beings have many material facilities but no facilities for spiritual advancement. We find everywhere the defects of one-sided facilities and a lack of full facilities. A blind man can walk but not see, and a lame man cannot walk but can see. Andha-paṅgu-nyāya. The blind man may take the lame man over his shoulder, and as he walks the lame man may give him directions. Thus combined they may work, but individually neither the blind man nor the lame man can walk successfully. Similarly, this human form of life is meant for the advancement of spiritual life and for keeping the material necessities in order. Especially in the Western countries there are ample facilities for material comforts, but no one has any idea of spiritual advancement. Many are hankering after spiritual advancement, but many cheaters come, take advantage of their money, bluff them and go away. Fortunately the Kṛṣṇa consciousness movement is there to give all facilities for both material and spiritual advancement. In this way people in the Western countries may take advantage of this movement. In India any man in the villages, unaffected by the industrial cities of India, can still live in any condition and make spiritual advancement. The body has been called the city of nine gates, and these nine gates include two eyes, two ears, two nostrils, one mouth, a genital and a rectum. When the nine gates are clean and working properly, it is to be understood that the body is healthy. In India these nine gates are kept clean by the villagers who rise early in the morning, bathe in the well or rivers, go to the temples to attend maṅgala-ārati, chant the Hare Kṛṣṇa mahā-mantra and take prasāda. In this way one can take advantage of all the facilities of human life. We are gradually introducing this system in different centers in our Society in the Western countries. One who takes advantage of it becomes more and more enlightened in spiritual life. At the present moment, India may be compared to the lame man and the Western countries to the blind man. For the past two thousand years India has been subjugated by the rule of foreigners, and the legs of progress have been broken. In the Western countries the eyes of the people have become blind due to the dazzling glitter of material opulence. The blind man of the Western countries and the lame man of India should combine together in this Kṛṣṇa consciousness movement. Then the lame man of India can walk with the help of the Westerner, and the blind Westerner can see with the help of the lame man. In short, the material advancement of the Western countries and the spiritual assets of India should combine for the elevation of all human society.

TEXT 14

prākāropavanāṭṭāla-

parikhair akṣa-toraṇaiḥ

svarṇa-raupyāyasaiḥ śṛṅgaiḥ

saṅkulāṁ sarvato gṛhaiḥ

SYNONYMS

prākāra-walls; upavana-parks; aṭṭāla-towers; parikhaiḥ-with trenches; akṣa-windows; toraṇaiḥ-with gates; svarṇa-gold; raupya-silver; ayasaiḥ-made of iron; śṛṅgaiḥ-with domes; saṅkulām-congested; sarvataḥ-everywhere; gṛhaiḥ-with houses.

That city was surrounded by walls and parks, and within it were towers, canals, windows and outlets. The houses there were decorated with domes made of gold, silver and iron.

The body is protected by walls of skin. The hairs on the body are compared to parks, and the highest parts of the body, like the nose and head, are compared to towers. The wrinkles and depressions on different parts of the body are compared to trenches or canals, the eyes are compared to windows, and the eyelids are compared to protective gates. The three types of metal-gold, silver and iron-represent the three modes of material nature. Gold represents goodness; silver, passion; and iron, ignorance. The body is also sometimes considered to be a bag containing three elements (tri-dhātu): mucus, bile and air (kapha, pitta and vāyu). Yasyātma-buddhiḥ kuṇape tri-dhātuke. According to Bhāgavatam (10.84.13), one who considers this bag of mucus, bile and air to be the self is considered no better than a cow or an ass.

TEXT 15

nīla-sphaṭika-vaidūrya-

muktā-marakatāruṇaiḥ

kḷpta-harmya-sthalīṁ dīptāṁ

śriyā bhogavatīm iva

SYNONYMS

nīla-sapphires; sphaṭika-crystal; vaidūrya-diamonds; muktā-pearls; marakata-emeralds; aruṇaiḥ-with rubies; kḷpta-bedecked; harmya-sthalīm-the floors of the palaces; dīptām-lustrous; śriyā-with beauty; bhogavatīm-the celestial town named Bhogavatī; iva-like.

The floors of the houses in that city were made of sapphire, crystal, diamonds, pearls, emeralds and rubies. Because of the luster of the houses in the capital, the city was compared to the celestial town named Bhogavatī.

In the city of the body, the heart is considered to be the capital. Just as the capital of a state is especially gorgeously filled with various high buildings and lustrous palaces, the heart of the body is filled with various desires and plans for material enjoyment. Such plans are sometimes compared to valuable jewels such as sapphires, rubies, pearls and emeralds. The heart becomes the center for all planning for material enjoyment.

TEXT 16

sabhā-catvara-rathyābhir

ākrīḍāyatanāpaṇaiḥ

caitya-dhvaja-patākābhir

yuktāṁ vidruma-vedibhiḥ

SYNONYMS

sabhā-assembly houses; catvara-squares; rathyābhiḥ-by streets; ākrīḍa-āyatana-gambling houses; āpaṇaiḥ-by shops; caitya-resting places; dhvaja-patākābhiḥ-with flags and festoons; yuktām-decorated; vidruma-without trees; vedibhiḥ-with platforms.

In that city there were many assembly houses, street crossings, streets, restaurants, gambling houses, markets, resting places, flags, festoons and beautiful parks. All these surrounded the city.

In this way the capital is described. In the capital there are assembly houses and many squares, many street crossings, avenues and streets, many gambling places, markets and places of rest, all decorated with flags and festoons. The squares are surrounded with railings and are devoid of trees. The heart of the body can be compared to the assembly house, for the living entity is within the heart along with the Paramātmā, as stated in Bhagavad-gītā (15.15): sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. The heart is the center of all remembrance, forgetfulness and deliberation. In the body the eyes, ears and nose are different places of attraction for sense enjoyment, and the streets for going hither and thither may be compared to different types of air blowing within the body. The yogic process for controlling the air within the body and the different nerves is called suṣumnā, the path of liberation. The body is also a resting place because when the living entity becomes fatigued he takes rest within the body. The palms and the soles of the feet are compared to flags and festoons.

TEXT 17

puryās tu bāhyopavane

divya-druma-latākule

nadad-vihaṅgāli-kula-

kolāhala-jalāśaye

SYNONYMS

puryāḥ-of that town; tu-then; bāhya-upavane-in an outside garden; divya-very nice; druma-trees; latā-creepers; ākule-filled with; nadat-vibrating; vihaṅga-birds; ali-bees; kula-groups of; kolāhala-humming; jala-āśaye-with a lake.

On the outskirts of that city were many beautiful trees and creepers encircling a nice lake. Also surrounding that lake were many groups of birds and bees that were always chanting and humming.

Since the body is a great city, there must be various arrangements such as lakes and gardens for sense enjoyment. Of the various parts of the body, those which incite sexual impulses are referred to here indirectly. Because the body has genitals, when the living entity attains the right age-be he man or woman-he becomes agitated by the sex impulse. As long as one remains a child, he is not agitated by seeing a beautiful woman. Although the sense organs are present, unless the age is ripe there is no sex impulse. The favorable conditions surrounding the sex impulse are compared here to a garden or a nice solitary park. When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacārī. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex-even in so many subtle ways-one becomes sexually impelled. Consequently, a brahmacārī or sannyāsī is prohibited to associate with women, especially in a secret place. The śāstras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother. The sex impulse is so strong that even if one is very learned, he becomes agitated in such circumstances. If this is the case, how can a young man in a nice park remain calm and quiet after seeing a beautiful young woman?

TEXT 18

hima-nirjhara-vipruṣmat-

kusumākara-vāyunā

calat-pravāla-viṭapa-

nalinī-taṭa-sampadi

SYNONYMS

hima-nirjhara-from the icy mountain waterfall; vipruṭ-mat-carrying particles of water; kusuma-ākara-springtime; vāyunā-by the air; calat-moving; pravāla-branches; viṭapa-trees; nalinī-taṭa-on the bank of the lake with lotus flowers; sampadi-opulent.

The branches of the trees standing on the bank of the lake received particles of water carried by the spring air from the falls coming down from the icy mountain.

In this verse the word hima-nirjhara is particularly significant. The waterfall represents a kind of liquid humor or rasa (relationship). In the body there are different types of humor, rasa or mellow. The supreme mellow (relationship) is called the sexual mellow (ādi-rasa). When this ādi-rasa, or sex desire, comes in contact with the spring air moved by Cupid, it becomes agitated. In other words, all these are representations of rūpa, rasa, gandha, śabda and sparśa. The wind is sparśa, or touch. The waterfall is rasa, or taste. The spring air (kusumākara) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence.

TEXT 19

nānāraṇya-mṛga-vrātair

anābādhe muni-vrataiḥ

āhūtaṁ manyate pāntho

yatra kokila-kūjitaiḥ

SYNONYMS

nānā-various; araṇya-forest; mṛga-animals; vrātaiḥ-with groups; anābādhe-in the matter of nonviolence; muni-vrataiḥ-like the great sages; āhūtam-as if invited; manyate-thinks; pānthaḥ-passenger; yatra-where; kokila-of cuckoos; kūjitaiḥ-by the cooing.

In such an atmosphere even the animals of the forest became nonviolent and nonenvious like great sages. Consequently, the animals did not attack anyone. Over and above everything was the cooing of the cuckoos. Any passenger passing along that path was invited by that atmosphere to take rest in that nice garden.

A peaceful family with wife and children is compared to the peaceful atmosphere of the forest. Children are compared to nonviolent animals. Sometimes, however, wives and children are called svajanākhya-dasyu, burglars in the name of kinsmen. A man earns his livelihood with hard labor, but the result is that he is plundered by his wife and children exactly as a person in a forest is attacked by some thieves and burglars who take his money. Nonetheless, in family life the turmoil of wife and children appears to be like the cooing of the cuckoos in the garden of family life. Being invited by such an atmosphere, the person who is passing through such a blissful family life desires to have his family with him at all costs.

TEXT 20

yadṛcchayāgatāṁ tatra

dadarśa pramadottamām

bhṛtyair daśabhir āyāntīm

ekaika-śata-nāyakaiḥ

SYNONYMS

yadṛcchayā-all of a sudden, without engagement; āgatām-arrived; tatra-there; dadarśa-he saw; pramadā-one woman; uttamām-very beautiful; bhṛtyaiḥ-surrounded by servants; daśabhiḥ-ten; āyāntīm-coming forward; eka-eka-each one of them; śata-of hundreds; nāyakaiḥ-the leaders.

While wandering here and there in that wonderful garden, King Purañjana suddenly came in contact with a very beautiful woman who was walking there without any engagement. She had ten servants with her, and each servant had hundreds of wives accompanying him.

The body has already been compared to a beautiful garden. During youth the sex impulse is awakened, and the intelligence, according to one's imagination, is prone to contact the opposite sex. In youth a man or woman is in search of the opposite sex by intelligence or imagination, if not directly. The intelligence influences the mind, and the mind controls the ten senses. Five of these senses gather knowledge, and five work directly. Each sense has many desires to be fulfilled. This is the position of the body and the owner of the body, purañjana, who is within the body.

TEXT 21

pañca-śīrṣāhinā guptāṁ

pratīhāreṇa sarvataḥ

anveṣamāṇām ṛṣabham

aprauḍhāṁ kāma-rūpiṇīm

SYNONYMS

pañca-five; śīrṣa-heads; ahinā-by a snake; guptām-protected; pratīhāreṇa-by a bodyguard; sarvataḥ-all around; anveṣamāṇām-one who is searching after; ṛṣabham-a husband; aprauḍhām-not very old; kāma-rūpiṇīm-very attractive to fulfill lusty desires.

The woman was protected on all sides by a five-hooded snake. She was very beautiful and young, and she appeared very anxious to find a suitable husband.

The vital force of a living entity includes the five kinds of air working within the body, which are known as prāṇa, apāna, vyāna, samāna and udāna. The vital force is compared to a serpent because a serpent can live by simply drinking air. The vital force carried by the air is described as the pratīhāra, or the bodyguard. Without the vital force one cannot live for a moment. Indeed, all the senses are working under the protection of the vital force.

The woman, who represents intelligence, was searching after a husband. This indicates that intelligence cannot act without consciousness. A beautiful woman is useless unless protected by the proper husband. Intelligence must always be very fresh; therefore the word aprauḍhām ("very young") is used here. Material enjoyment means utilizing the intelligence for the sake of rūpa, rasa, gandha, śabda and sparśa, or form, taste, smell, sound and touch.

TEXT 22

sunāsāṁ sudatīṁ bālāṁ

sukapolāṁ varānanām

sama-vinyasta-karṇābhyāṁ

bibhratīṁ kuṇḍala-śriyam

SYNONYMS

su-nāsām-very beautiful nose; su-datīm-very beautiful teeth; bālām-the young woman; su-kapolām-nice forehead; vara-ānanām-beautiful face; sama-equally; vinyasta-arranged; karṇābhyām-both ears; bibhratīm-dazzling; kuṇḍala-śriyam-having beautiful earrings.

The woman's nose, teeth and forehead were all very beautiful. Her ears were equally very beautiful and were bedecked with dazzling earrings.

The body of intelligence enjoys the objects of sense gratification that cover it, such as smell, vision and hearing. The word sunāsām ("beautiful nose") indicates the organ for acquiring knowledge by smell. Similarly, the mouth is the instrument for acquiring knowledge by taste, for by chewing an object and touching it with the tongue we can understand its taste. The word sukapolām ("nice forehead") indicates a clear brain capable of understanding things as they are. By intelligence one can set things in order. The earrings set upon the two ears are placed there by the work of the intelligence. Thus the ways of acquiring knowledge are described metaphorically.

TEXT 23

piśaṅga-nīvīṁ suśroṇīṁ

śyāmāṁ kanaka-mekhalām

padbhyāṁ kvaṇadbhyāṁ calantīṁ

nūpurair devatām iva

SYNONYMS

piśaṅga-yellow; nīvīm-garment; su-śroṇīm-beautiful waist; śyāmām-blackish; kanaka-golden; mekhalām-belt; padbhyām-with the feet; kvaṇadbhyām-tinkling; calantīm-walking; nūpuraiḥ-with ankle bells; devatām-a denizen of the heavens; iva-like.

The waist and hips of the woman were very beautiful. She was dressed in a yellow sārī with a golden belt. While she walked, her ankle bells rang. She appeared exactly like a denizen of the heavens.

This verse expresses the joyfulness of the mind upon seeing a woman with raised hips and breasts dressed in an attractive sārī and bedecked with ornaments.

TEXT 24

stanau vyañjita-kaiśorau

sama-vṛttau nirantarau

vastrāntena nigūhantīṁ

vrīḍayā gaja-gāminīm

SYNONYMS

stanau-breasts; vyañjita-indicating; kaiśorau-new youth; sama-vṛttau-equally round; nirantarau-fixed close, side by side; vastra-antena-by the end of the sārī; nigūhantīm-trying to cover; vrīḍayā-out of shyness; gaja-gāminīm-walking just like a great elephant.

With the end of her sārī the woman was trying to cover her breasts, which were equally round and well placed side by side. She again and again tried to cover them out of shyness while she walked exactly like a great elephant.

The two breasts represent attachment and envy. The symptoms of rāga and dveṣa (attachment and envy) are described in Bhagavad-gītā (3.34):

indriyasyendriyasyārthe
rāga-dveṣau vyavasthitau
tayor na vaśam āgacchet
tau hy asya paripanthinau

"Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization."

These representatives of attachment and envy are very much unfavorable for advancement in spiritual life. One should not be attracted by the breasts of young women. The great saint Śaṅkarācārya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood, so one should not be attracted by the illusory energy of raised breasts with nipples. They are agents of māyā meant to victimize the opposite sex. Because the breasts are equally attractive, they are described as sama-vṛttau. The sex impulse remains in an old man's heart also, even up to the point of death. To be rid of such agitation, one must be very much advanced in spiritual consciousness, like Yāmunācārya, who said:

yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt
tad-avadhi bata nārī-saṅgame smaryamāṇe
bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." When one is spiritually advanced he can no longer be attracted by the lumps of flesh and blood which are the breasts of young women. The word nirantarau is significant because although the breasts are situated in different locations, the action is the same. We should not make any distinction between attachment and envy. As described in Bhagavad-gītā (3.37), they are both products of rajo-guṇa (kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ).

The word nigūhantīm ("trying to cover") indicates that even if one is tainted by kāma, lobha, krodha, etc., they can be transfigured by Kṛṣṇa consciousness. In other words, one can utilize kāma (lust) for serving Kṛṣṇa. Being impelled by lust, an ordinary worker will work hard day and night; similarly a devotee can work hard day and night to satisfy Kṛṣṇa. Just as karmīs are working hard to satisfy kāma-krodha, a devotee should work in the same way to satisfy Kṛṣṇa. Similarly, krodha (anger) can also be used in the service of Kṛṣṇa when it is applied to the nondevotee demons. Hanumānjī applied his anger in this way. He was a great devotee of Lord Rāmacandra, and he utilized his anger to set fire to the kingdom of Rāvaṇa, a nondevotee demon. Thus kāma (lust) can be utilized to satisfy Kṛṣṇa, and krodha (anger) can be utilized to punish the demons. When both are used for Kṛṣṇa's service, they lose their material significance and become spiritually important.

TEXT 25

tām āha lalitaṁ vīraḥ

savrīḍa-smita-śobhanām

snigdhenāpāṅga-puṅkhena

spṛṣṭaḥ premodbhramad-bhruvā

SYNONYMS

tām-unto her; āha-addressed; lalitam-very gently; vīraḥ-the hero; sa-vrīḍa-with shyness; smita-smiling; śobhanām-very beautiful; snigdhena-by sex desire; apāṅga-puṅkhena-by the arrow of glancing; spṛṣṭaḥ-thus pierced; prema-udbhramat-exciting love; bhruvā-by the eyebrows.

Purañjana, the hero, became attracted by the eyebrows and smiling face of the very beautiful girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly, she looked very beautiful to Purañjana, who, although a hero, could not refrain from addressing her.

Every living entity is a hero in two ways. When he is a victim of the illusory energy, he works as a great hero in the material world, as a great leader, politician, businessman, industrialist, etc., and his heroic activities contribute to the material advancement of civilization. One can also become a hero by being master of the senses, a gosvāmī. Material activities are false heroic activities, whereas restraining the senses from material engagement is great heroism. However great a hero one may be in the material world, he can be immediately conquered by the lumps of flesh and blood known as the breasts of women. In the history of material activities there are many examples, like the Roman hero Antony, who became captivated by the beauty of Cleopatra. Similarly, a great hero in India named Baji Rao became a victim of a woman during the time of Maharashtrian politics, and he was defeated. From history we understand that formerly politicians used to employ beautiful girls who were trained as viṣa-kanyā. These girls had poison injected into their bodies from the beginning of their lives so that in due course of time they would become so immune to the poison and so poisonous themselves that simply by kissing a person they could kill him. These poisonous girls were engaged to see an enemy and kill him with a kiss. Thus there are many instances in human history of heroes who have been curbed simply by women. Being part and parcel of Kṛṣṇa, the living entity is certainly a great hero, but due to his own weakness he becomes attracted to the material features.

kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare

It is said in the Prema-vivarta that when a living entity wants to enjoy material nature, he is immediately victimized by the material energy. A living entity is not forced to come into the material world. He makes his own choice, being attracted by beautiful women. Every living entity has the freedom to be attracted by material nature or to stand as a hero and resist that attraction. It is simply a question of the living entity's being attracted or not being attracted. There is no question of his being forced to come into contact with material energy. One who can keep himself steady and resist the attraction of material nature is certainly a hero and deserves to be called a gosvāmī. Unless one is master of the senses, he cannot become a gosvāmī. The living entity can take one of two positions in this world. He may become a servant of his senses, or he may become master of them. By becoming a servant of the senses, one becomes a great material hero, and by becoming master of the senses, he becomes a gosvāmī, or spiritual hero.

TEXT 26

kā tvaṁ kañja-palāśākṣi

kasyāsīha kutaḥ sati

imām upa purīṁ bhīru

kiṁ cikīrṣasi śaṁsa me

SYNONYMS

kā-who; tvam-you; kañja-palāśa-like the petals of the lotus; akṣi-eyes; kasya-whose; asi-you are; iha-here; kutaḥ-wherefrom; sati-O chaste one; imām-this; upa-near; purīm-city; bhīru-O timid one; kim-what; cikīrṣasi-you are trying to do; śaṁsa-kindly explain; me-unto me.

My dear lotus-eyed, kindly explain to me where you are coming from, who you are, and whose daughter you are. You appear very chaste. What is the purpose of your coming here? What are you trying to do? Please explain all these things to me.

The first aphorism in the Vedānta-sūtra is athāto brahma jijñāsā. In the human form of life one should put many questions to himself and to his intelligence. In the various forms of life lower than human life the intelligence does not go beyond the range of life's primary necessities-namely eating, sleeping, mating and defending. Dogs, cats and tigers are always busy trying to find something to eat or a place to sleep, trying to defend and have sexual intercourse successfully. In the human form of life, however, one should be intelligent enough to ask what he is, why he has come into the world, what his duty is, who is the supreme controller, what is the difference between dull matter and the living entity, etc. There are so many questions, and the person who is actually intelligent should simply inquire about the supreme source of everything: athāto brahma jijñāsā. A living entity is always connected with a certain amount of intelligence, but in the human form of life the living entity must inquire about his spiritual identity. This is real human intelligence. It is said that one who is simply conscious of the body is no better than an animal, even though he be in the human form. In Bhagavad-gītā (15.15) Śrī Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." In the animal form the living entity is completely forgetful of his relationship with God. This is called apohanam, or forgetfulness. In the human form of life, however, consciousness is more greatly developed, and consequently the human being has a chance to understand his relationship with God. In the human form one should utilize his intelligence by asking all these questions, just as Purañjana, the living entity, is asking the unknown girl where she has come from, what her business is, why she is present, etc. These are inquiries about ātma-tattva-self-realization. The conclusion is that unless a living entity is inquisitive about self-realization he is nothing but an animal.

TEXT 27

ka ete 'nupathā ye ta

ekādaśa mahā-bhaṭāḥ

etā vā lalanāḥ subhru

ko 'yaṁ te 'hiḥ puraḥ-saraḥ

SYNONYMS

ke-who; ete-all these; anupathāḥ-followers; ye-they who; te-your; ekādaśa-eleven; mahā-bhaṭāḥ-very powerful bodyguards; etāḥ-all of these; vā-also; lalanāḥ-women; su-bhru-O beautiful-eyed one; kaḥ-who; ayam-this; te-your; ahiḥ-the snake; puraḥ-in front; saraḥ-going.

My dear lotus-eyed, who are those eleven strong bodyguards with you, and who are those ten specific servants? Who are those women following the ten servants, and who is the snake that is preceding you?

The ten strong servants of the mind are the five working senses and the five knowledge-gathering senses. All these ten senses work under the aegis of the mind. The mind and the ten senses combine to become eleven strong bodyguards. The hundreds of women under the jurisdiction of the senses are addressed here as lalanāḥ. The mind works under the intelligence, and under the mind are the ten senses, and under the ten senses are innumerable desires to be fulfilled. All these, however, depend on the vital life-force, which is here represented by the snake. As long as the vital life-force is there, the mind works, and under the mind the senses work, and the senses give rise to so many material desires. Actually the living entity, known as purañjana, is embarrassed by so much paraphernalia. All this paraphernalia simply constitutes different sources of anxiety, but one who is surrendered unto the Supreme Personality of Godhead, and who leaves all business to Him, is freed from such anxieties. Therefore Prahlāda Mahārāja advises a person who has taken to the materialistic way of life, which is never permanent but always temporary, to take shelter of the Supreme Personality of Godhead and leave aside all his so-called responsibilities in order to get free from all anxieties.

TEXT 28

tvaṁ hrīr bhavāny asy atha vāg ramā patiṁ

vicinvatī kiṁ munivad raho vane

tvad-aṅghri-kāmāpta-samasta-kāmaṁ

kva padma-kośaḥ patitaḥ karāgrāt

SYNONYMS

tvam-you; hrīḥ-shyness; bhavānī-the wife of Lord Śiva; asi-are; atha-rather; vāk-Sarasvatī, the goddess of learning; ramā-the goddess of fortune; patim-husband; vicinvatī-searching after, thinking of; kim-are you; muni-vat-like a sage; rahaḥ-in this lonely place; vane-in the forest; tvat-aṅghri-your feet; kāma-desiring; āpta-achieved; samasta-all; kāmam-desirable things; kva-where is; padma-kośaḥ-the lotus flower; patitaḥ-fallen; kara-of the hand; agrāt-from the front portion, or palm.

My dear beautiful girl, you are exactly like the goddess of fortune or the wife of Lord Śiva or the goddess of learning, the wife of Lord Brahmā. Although you must be one of them, I see that you are loitering in this forest. Indeed, you are as silent as the great sages. Is it that you are searching after your own husband? Whoever your husband may be, simply by understanding that you are so faithful to him, he will come to possess all opulences. I think you must be the goddess of fortune, but I do not see the lotus flower in your hand. Therefore I am asking you where you have thrown that lotus.

Everyone thinks that his intelligence is perfect. Sometimes one employs his intelligence in the worship of Umā, the wife of Lord Śiva, in order to obtain a beautiful wife. Sometimes, when one wants to become as learned as Lord Brahmā, he employs his intelligence in the worship of the goddess of learning, Sarasvatī. Sometimes, when one wishes to become as opulent as Lord Viṣṇu, he worships the goddess of fortune, Lakṣmī. In this verse all these inquiries are made by King Purañjana, the living entity who is bewildered and does not know how to employ his intelligence. Intelligence should be employed in the service of the Supreme Personality of Godhead. As soon as one uses his intelligence in this way, the goddess of fortune automatically becomes favorable to him. The goddess of fortune, Lakṣmī, never remains without her husband, Lord Viṣṇu. Consequently, when one worships Lord Viṣṇu he automatically obtains the favor of the goddess of fortune. One should not, like Rāvaṇa, worship the goddess of fortune alone, for she cannot remain long without her husband. Thus her other name is Cañcalā, or restless. In this verse it is clear that Purañjana is representing our intelligence while he is talking with the girl. He not only appreciated the shyness of the girl but actually became more and more attracted by that shyness. He was actually thinking of becoming her husband and consequently was asking her whether she was thinking of her prospective husband or whether she was married. This is an example of bhoga-icchā-the desire for enjoyment. One who is attracted by such desires becomes conditioned in this material world, and one who is not so attracted attains liberation. King Purañjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viṣṇu. Since he doubted whether the girl was the goddess of fortune, he inquired about the lotus flower she was not holding. The material world is also the goddess of fortune because the material energy works under the direction of Lord Viṣṇu, as stated in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram).

The material world cannot be enjoyed by any living entity. If one so desires to enjoy it, he immediately becomes a demon like Rāvaṇa, Hiraṇyakaśipu or Kaṁsa. Because Rāvaṇa wanted to enjoy the goddess of fortune, Sītādevī, he was vanquished with all his family, wealth and opulence. One can, however, enjoy that māyā bestowed upon the living entity by Lord Viṣṇu. The satisfaction of one's senses and desires means enjoying māyā, not the goddess of fortune.

TEXT 29

nāsāṁ varorv anyatamā bhuvi-spṛk

purīm imāṁ vīra-vareṇa sākam

arhasy alaṅkartum adabhra-karmaṇā

lokaṁ paraṁ śrīr iva yajña-puṁsā

SYNONYMS

na-not; āsām-of these; varoru-O most fortunate one; anya-tamā-anyone; bhuvi-spṛk-touching the ground; purīm-city; imām-this; vīra-vareṇa-the great hero; sākam-along with; arhasi-you deserve; alaṅkartum-to decorate; adabhra-glorious; karmaṇā-whose activities; lokam-world; param-transcendental; śrīḥ-the goddess of fortune; iva-like; yajña-puṁsā-with the enjoyer of all yajñas.

O greatly fortunate one, it appears that you are none of the women I have mentioned because I see that your feet are touching the ground. But if you are some woman of this planet, you can, like the goddess of fortune, who, accompanied by Lord Viṣṇu, increases the beauty of the Vaikuṇṭha planets, also increase the beauty of this city by associating with me. You should understand that I am a great hero and a very powerful king on this planet.

There is a difference between demoniac mentality and devotional mentality. Devotees know perfectly well that the goddess of fortune, who is the constant companion of Viṣṇu, or Nārāyaṇa, cannot be enjoyed by a living entity. This higher sense of understanding is called Kṛṣṇa consciousness. Nonetheless, everyone wants to become happy by imitating the prosperity of Nārāyaṇa. In this verse Purañjana states that the girl appears to be an ordinary woman. However, since he is attracted by her, he requests that she become as happy as the goddess of fortune by associating with him. Thus he introduces himself as a great king with great influence so that she might accept him as her husband and be as happy as the goddess of fortune. To desire to enjoy this material world as a subordinate of the Supreme Personality of Godhead is godly. The demons, however, want to enjoy this material world without considering the Supreme Personality of Godhead. This is the difference between a demon and a demigod.

The word bhuvi-spṛk mentioned in this verse is very significant. When the demigods sometimes come to this planet, they do not touch the ground. Purañjana could understand that this girl did not belong to the transcendental world or the higher planetary system because her feet were touching the ground. Since every woman in this world wants her husband to be very influential, rich and powerful, Purañjana, to seduce the girl, introduced himself as such a personality. In the material world, whether one be a man or a woman, one wants to enjoy. A man wants to enjoy a beautiful woman, and a woman wants to enjoy a powerful, opulent man. Every living entity who possesses such material desires is called puruṣa, an enjoyer. Superficially it appears that the woman is the enjoyed and the man is the enjoyer, but internally everyone is an enjoyer. Consequently everything in this material world is called māyā.

TEXT 30

yad eṣa māpāṅga-vikhaṇḍitendriyaṁ

savrīḍa-bhāva-smita-vibhramad-bhruvā

tvayopasṛṣṭo bhagavān mano-bhavaḥ

prabādhate 'thānugṛhāṇa śobhane

SYNONYMS

yat-because; eṣaḥ-this; mā-me; apāṅga-by your glances; vikhaṇḍita-agitated; indriyam-whose senses or mind; sa-vrīḍa-with shyness; bhāva-affection; smita-smiling; vibhramat-bewildering; bhruvā-with eyebrows; tvayā-by you; upasṛṣṭaḥ-being influenced; bhagavān-the most powerful; manaḥ-bhavaḥ-cupid; prabādhate-is harassing; atha-therefore; anugṛhāṇa-be merciful; śobhane-O very beautiful one.

Certainly your glancing upon me today has very much agitated my mind. Your smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid within me. Therefore, O most beautiful, I ask you to be merciful upon me.

Everyone has lusty desires within, and as soon as one is agitated by the movement of a beautiful woman's eyebrows, the cupid within immediately throws his arrow at the heart. Thus one is quickly conquered by the eyebrows of a beautiful woman. When one is agitated by lusty desires, his senses are attracted by all kinds of viṣaya (enjoyable things like sound, touch, form, smell and taste). These attractive sense objects oblige one to come under the control of a woman. In this way the conditional life of a living entity begins. Conditional life means being under the control of a woman, and certainly the living entity is always at the mercy of a woman or a man. Thus living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by māyā.

TEXT 31

tvad-ānanaṁ subhru sutāra-locanaṁ

vyālambi-nīlālaka-vṛnda-saṁvṛtam

unnīya me darśaya valgu-vācakaṁ

yad vrīḍayā nābhimukhaṁ śuci-smite

SYNONYMS

tvat-your; ānanam-face; su-bhru-having nice eyebrows; su-tāra-with nice pupils; locanam-eyes; vyālambi-scattered; nīla-bluish; alaka-vṛnda-by locks of hair; saṁvṛtam-surrounded; unnīya-having raised; me-unto me; darśaya-show; valgu-vācakam-having words very sweet to hear; yat-which face; vrīḍayā-by shyness; na-not; abhimukham-face to face; śuci-smite-O woman with lovely smiles.

My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me.

Such a speech is typical of a living entity attracted by the opposite sex. This is called bewilderment occasioned by becoming conditioned by material nature. When thus attracted by the beauty of the material energy, one becomes very eager to enjoy. This is elaborately described in this instance of Purañjana's becoming attracted by the beautiful woman. In conditional life the living entity is attracted by a face, eyebrows or eyes, a voice or anything. In short, everything becomes attractive. When a man or a woman is attracted by the opposite sex, it does not matter whether the opposite sex is beautiful or not. The lover sees everything beautiful in the face of the beloved and thus becomes attracted. This attraction causes the living entity to fall down in this material world. This is described in Bhagavad-gītā (7.27):

icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa

"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate."

This condition of life is called avidyā. Opposed to this avidyā is real knowledge. Śrī Īśopaniṣad distinguishes between vidyā and avidyā, knowledge and ignorance. By avidyā (ignorance) one becomes conditioned, and by vidyā (knowledge) one becomes liberated. Purañjana admits herein that he is attracted by avidyā. Now he wishes to see the complete feature of avidyā and so requests the girl to raise her head so that he can see her face to face. He thus wishes to see the various features that make avidyā attractive.

TEXT 32

nārada uvāca

itthaṁ purañjanaṁ nārī

yācamānam adhīravat

abhyanandata taṁ vīraṁ

hasantī vīra mohitā

SYNONYMS

nāradaḥ uvāca-the great sage Nārada continued to speak; ittham-upon this; purañjanam-unto Purañjana; nārī-the woman; yācamānam-begging; adhīra-vat-being too impatient; abhyanandata-she addressed; tam-him; vīram-the hero; hasantī-smiling; vīra-O hero; mohitā-being attracted by him.

Nārada continued: My dear King, when Purañjana became so attracted and impatient to touch the girl and enjoy her, the girl also became attracted by his words and accepted his request by smiling. By this time she was certainly attracted by the King.

By this incident we can understand that when a man is aggressive and begins to woo a woman, the woman becomes attracted to the man. This process is described in the Bhāgavatam (5.5.8) as puṁsaḥ striyā mithunī-bhāvam etam. This attraction is enacted on the platform of sexual life. Thus the sex impulse is the platform of material engagement. This conditional life, the platform of material sense enjoyment, is the cause of forgetfulness of spiritual life. In this way a living entity's original Kṛṣṇa consciousness becomes covered or converted into material consciousness. Thus one engages in the business of sense gratification.

TEXT 33

na vidāma vayaṁ samyak

kartāraṁ puruṣarṣabha

ātmanaś ca parasyāpi

gotraṁ nāma ca yat-kṛtam

SYNONYMS

na-do not; vidāma-know; vayam-I; samyak-perfectly; kartāram-maker; puruṣa-ṛṣabha-O best of human beings; ātmanaḥ-of myself; ca-and; parasya-of others; api-also; gotram-family history; nāma-name; ca-and; yat-kṛtam-which has been made by whom.

The girl said: O best of human beings, I do not know who has begotten me. I cannot speak to you perfectly about this. Nor do I know the names or the origin of the associates with me.

The living entity is ignorant of his origin. He does not know why this material world was created, why others are working in this material world and what the ultimate source of this manifestation is. No one knows the answers to these questions, and this is called ignorance. By researching into the origin of life, important scientists are finding some chemical compositions or cellular combinations, but actually no one knows the original source of life within this material world. The phrase brahma jijñāsā is used to indicate an inquisitiveness to know the original source of our existence in this material world. No philosopher, scientist or politician actually knows wherefrom we have come, why we are here struggling so hard for existence and where we will go. Generally people are of the opinion that we are all here accidentally and that as soon as these bodies are finished all our dramatic activities will be finished and we will become zero. Such scientists and philosophers are impersonalists and voidists. In this verse the girl is expressing the actual position of the living entity. She cannot tell Purañjana her father's name because she does not know from where she has come. Nor does she know why she is present in that place. She frankly says that she does not know anything about all this. This is the position of the living entity in the material world. There are so many scientists, philosophers and big leaders, but they do not know wherefrom they have come, nor do they know why they are busy within this material world to obtain a position of so-called happiness. In this material world we have many nice facilities for living, but we are so foolish that we do not ask who has made this world habitable for us and has arranged it so nicely. Everything is functioning in order, but people foolishly think that they are produced by chance in this material world and that after death they will become zero. They think that this beautiful place of habitation will automatically remain.

TEXT 34

ihādya santam ātmānaṁ

vidāma na tataḥ param

yeneyaṁ nirmitā vīra

purī śaraṇam ātmanaḥ

SYNONYMS

iha-here; adya-today; santam-existing; ātmānam-living entities; vidāma-that much we know; na-not; tataḥ param-beyond that; yena-by whom; iyam-this; nirmitā-created; vīra-O great hero; purī-city; śaraṇam-resting place; ātmanaḥ-of all living entities.

O great hero, we only know that we are existing in this place. We do not know what will come after. Indeed, we are so foolish that we do not care to understand who has created this beautiful place for our residence.

This lack of Kṛṣṇa consciousness is called ignorance. In Śrīmad-Bhāgavatam (5.5.5) it is called parābhavas tāvad abodha jātaḥ. Everyone is born ignorant. The Bhāgavatam therefore says that we are all born ignorant within this material world. In our ignorance we may create nationalism, philanthropy, internationalism, science, philosophy and so many other things. The basic principle behind all these is ignorance. What then is the value of all this advancement of knowledge if the basic principle is ignorance? Unless a person comes to Kṛṣṇa consciousness, all of his activities are defeated. This human form of life is especially meant to dissipate ignorance, but without understanding how to dissipate ignorance people are planning and building many things. After death, however, all of this is finished.

TEXT 35

ete sakhāyaḥ sakhyo me

narā nāryaś ca mānada

suptāyāṁ mayi jāgarti

nāgo 'yaṁ pālayan purīm

SYNONYMS

ete-all these; sakhāyaḥ-male friends; sakhyaḥ-female associates; me-my; narāḥ-men; nāryaḥ-women; ca-and; māna-da-O very respectful one; suptāyām-while sleeping; mayi-I am; jāgarti-keeps awake; nāgaḥ-snake; ayam-this; pālayan-protecting; purīm-this city.

My dear gentleman, all these men and women with me are known as my friends, and the snake, who always remains awake, protects this city even during my sleeping hours. So much I know. I do not know anything beyond this.

Purañjana inquired from the woman about those eleven men and their wives and the snake. The woman gave a brief description of them. She was obviously without full knowledge of her surrounding men and women and the snake. As stated before, the snake is the vital force of the living being. This vital force always remains awake even when the body and the senses become fatigued and do no work. Even in the state of unconsciousness, when we sleep, the snake, or the life-force, remains intact and awake. Consequently we dream when we sleep. When the living entity gives up this material body, the vital force still remains intact and is carried to another material body. That is called transmigration, or change of the body, and we have come to know this process as death. Actually, there is no death. The vital force always exists with the soul, and when the soul is awakened from so-called sleep, he can see his eleven friends, or the active senses and the mind with their various desires (wives). The vital life-force remains. Even during our sleeping hours we can understand by virtue of our breathing process that the snake lives by eating the air that passes within this body. Air is exhibited in the form of breathing, and as long as breath is there, one can understand that a sleeping man is alive. Even when the gross body is asleep the vital force remains active and alive to protect the body. Thus the snake is described as living and eating air to keep the body fit for life.

TEXT 36

diṣṭyāgato 'si bhadraṁ te

grāmyān kāmān abhīpsase

udvahiṣyāmi tāṁs te 'haṁ

sva-bandhubhir arindama

SYNONYMS

diṣṭyā-fortunately for me; āgataḥ asi-you have come here; bhadram-all auspiciousness; te-unto you; grāmyān-sensual; kāmān-desired enjoyable objects; abhīpsase-you want to enjoy; udvahiṣyāmi-I shall supply; tān-all of them; te-unto you; aham-I; sva-bandhubhiḥ-with all my friends; arim-dama-O killer of the enemy.

O killer of the enemy, you have somehow or other come here. This is certainly great fortune for me. I wish all auspicious things for you. You have a great desire to satisfy your senses, and all my friends and I shall try our best in all respects to fulfill your desires.

The living entity comes down into this material world for sense gratification, and his intelligence, represented by the woman, gives him the proper direction by which he can satisfy his senses to their best capacity. In actuality, however, intelligence comes from the Supersoul, or the Supreme Personality of Godhead, and He gives full facility to the living entity who has come down to this material world. As stated in Bhagavad-gītā (2.41):

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām

"Those who are on the spiritual path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."

When a devotee is advancing toward spiritual realization, his only aim is the service of the Supreme Personality of Godhead. He does not care for any other material or spiritual activity. King Purañjana represents the ordinary living entity, and the woman represents the ordinary living entity's intelligence. Combined, the living entity enjoys his material senses, and the intelligence supplies all paraphernalia for his enjoyment. As soon as he enters the human form, the living entity is entrapped by a family tradition, nationality, customs, etc. These are all supplied by the māyā of the Supreme Personality of Godhead. Thus the living entity, under the bodily conception of life, utilizes his intelligence to his best capacity in order to satisfy his senses.

TEXT 37

imāṁ tvam adhitiṣṭhasva

purīṁ nava-mukhīṁ vibho

mayopanītān gṛhṇānaḥ

kāma-bhogān śataṁ samāḥ

SYNONYMS

imām-this; tvam-your good self; adhitiṣṭhasva-just remain; purīm-in the city; nava-mukhīm-with nine gates; vibho-O my lord; mayā-by me; upanītān-arranged; gṛhṇānaḥ-taking; kāma-bhogān-the materials for sense gratification; śatam-a hundred; samāḥ-years.

My dear lord, I have just arranged this city of nine gates for you so that you can have all kinds of sense gratification. You may live here for one hundred years, and everything for your sense gratification will be supplied.

Dharmārtha-kāma-mokṣānāṁ dārāḥ samprāpti-hetavaḥ. The wife is the cause of all kinds of success in religion, economic development, sense gratification and ultimately salvation. When one accepts a wife, it is to be understood that he is being helped in his progressive march toward liberation. In the beginning of life a person is trained as a brahmacārī and is then allowed to marry a suitable girl and become a householder. If one is thoroughly trained in household life, he finds all facilities for human life-eating, sleeping, mating and defending. Everything is there if it is executed according to regulative principles.

TEXT 38

kaṁ nu tvad-anyaṁ ramaye

hy arati-jñam akovidam

asamparāyābhimukham

aśvastana-vidaṁ paśum

SYNONYMS

kam-unto whom; nu-then; tvat-than you; anyam-other; ramaye-I shall allow to enjoy; hi-certainly; arati-jñam-without knowledge of sex enjoyment; akovidam-therefore almost foolish; asamparāya-without knowledge of the next life; abhimukham-looking forward; aśvastana-vidam-one who does not know what is happening next; paśum-like animals.

How can I expect to unite with others, who are neither conversant about sex nor capable of knowing how to enjoy life while living or after death? Such foolish persons are like animals because they do not know the process of sense enjoyment in this life and after death.

Since there are 8,400,000 species of life, there are also many different living conditions. In the lower grades of life (in plant and tree life) there is no system for sexual intercourse. In the upper grades (in the life of birds and bees) there is sex, but the insects and animals do not know how to actually enjoy sex life. In the human form of life, however, there is full knowledge of how to enjoy sex. Indeed, there are many so-called philosophers who give directions on how to enjoy sex life. There is even a science called kāma-śāstra, which is the science of sex. In human life there are also such divisions as brahmacarya, gṛhastha, vānaprastha and sannyāsa. There is no sex life except in the gṛhastha, or householder, āśrama. The brahmacārī is not allowed any sex, a vānaprastha voluntarily refrains from sex, and the sannyāsī is completely renounced. The karmīs do not practice brahmacarya, vānaprastha or sannyāsa life, for they are very much interested in gṛhastha life. In other words, a human being is very much materially inclined. Indeed, all living entities are materially inclined. They prefer gṛhastha life because there is a concession for sex. The karmīs think the other statuses of life are worse than animal life, for animals also have sex, whereas the brahmacārī, vānaprastha and sannyāsī completely give up sex. The karmīs, therefore, abhor these orders of spiritual life.

TEXT 39

dharmo hy atrārtha-kāmau ca

prajānando 'mṛtaṁ yaśaḥ

lokā viśokā virajā

yān na kevalino viduḥ

SYNONYMS

dharmaḥ-religious ritual; hi-certainly; atra-here (in this gṛhastha-āśrama, or householder life); artha-economic development; kāmau-sense gratification; ca-and; prajā-ānandaḥ-the pleasure of generations; amṛtam-the results of sacrifice; yaśaḥ-reputation; lokāḥ-planetary systems; viśokāḥ-without lamentation; virajāḥ-without disease; yān-which; na-never; kevalinaḥ-the transcendentalists; viduḥ-know.

The woman continued: In this material world, a householder's life brings all kinds of happiness in religion, economic development, sense gratification and the begetting of children, sons and grandsons. After that, one may desire liberation as well as material reputation. The householder can appreciate the results of sacrifices, which enable him to gain promotion to superior planetary systems. All this material happiness is practically unknown to the transcendentalists. They cannot even imagine such happiness.

According to Vedic instructions, there are two paths for human activities. One is called pravṛtti-mārga, and the other is called nivṛtti-mārga. The basic principle for either of these paths is religious life. In animal life there is only pravṛtti-mārga. Pravṛtti-mārga means sense enjoyment, and nivṛtti-mārga means spiritual advancement. In the life of animals and demons, there is no conception of nivṛtti-mārga, nor is there any actual conception of pravṛtti-mārga. pravṛtti-mārga maintains that even though one has the propensity for sense gratification, he can gratify his senses according to the directions of the Vedic injunctions. For example, everyone has the propensity for sex life, but in demoniac civilization sex is enjoyed without restriction. According to Vedic culture, sex is enjoyed under Vedic instructions. Thus the Vedas give direction to civilized human beings to enable them to satisfy their propensities for sense gratification.

In the nivṛtti-mārga, however, on the path of transcendental realization, sex is completely forbidden. The social orders are divided into four parts-brahmacarya, gṛhastha, vānaprastha and sannyāsa-and only in the householder life can the pravṛtti-mārga be encouraged or accepted according to Vedic instructions. In the orders of brahmacarya, vānaprastha and sannyāsa, there are no facilities for sex.

In this verse the woman is advocating pravṛtti-mārga only and is discouraging the path of nivṛtti-mārga. She clearly says that the yatis, the transcendentalists, who are concerned only with spiritual life (kaivalya), cannot imagine the happiness of pravṛtti-mārga. In other words, the man who follows the Vedic principles enjoys the materialistic way of life not only by becoming happy in this life, but also in the next life by being promoted to the heavenly planets. In this life such a person gets all kinds of material opulences, such as sons and grandsons, because he is always engaged in various religious functions. The material distresses are birth, old age, disease and death, but those who are interested in pravṛtti-mārga hold various religious functions at the time of birth, old age, disease and death. Without caring for the distresses of birth, old age, disease and death, they are addicted to performing the special functions according to the Vedic ritualistic ceremonies.

Factually, however, pravṛtti-mārga is based on sex life. As stated in Śrīmad-Bhāgavatam (7.9.45), yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. A householder who is too much addicted to pravṛtti-mārga is actually called a gṛhamedhī, not a gṛhastha. Although the gṛhastha desires sense gratification, he acts according to Vedic instructions. The gṛhamedhī, however, who is interested only in sense gratification, does not follow any Vedic instruction. The gṛhamedhī engages himself as an advocate of sex life and also allows his sons and daughters to engage in sex and to be deprived of any glorious end in life. A gṛhastha enjoys sex life in this life as well as in the next, but a gṛhamedhī does not know what the next life is about because he is simply interested in sex in this life. On the whole, when one is too much inclined toward sex, he does not care for the transcendental spiritual life. In this age of Kali especially, no one is interested in spiritual advancement. Even though it is sometimes found that one may be interested in spiritual advancement, he is most likely to accept a bogus method of spiritual life, being misguided by so many pretenders.

TEXT 40

pitṛ-devarṣi-martyānāṁ

bhūtānām ātmanaś ca ha

kṣemyaṁ vadanti śaraṇaṁ

bhave 'smin yad gṛhāśramaḥ

SYNONYMS

pitṛ-forefathers; deva-demigods; ṛṣi-sages; martyānām-of humanity in general; bhūtānām-of the infinite living entities; ātmanaḥ-of oneself; ca-also; ha-certainly; kṣemyam-beneficial; vadanti-they say; śaraṇam-shelter; bhave-in the material world; asmin-this; yat-that which; gṛha-āśramaḥ-householder life.

The woman continued: According to authorities, the householder life is pleasing not only to oneself but to all the forefathers, demigods, great sages, saintly persons and everyone else. A householder life is thus beneficial.

According to the Vedic system, when one is born in this material world he has many obligations. He has obligations to the demigods-the demigods of the sun and moon, King Indra, Varuṇa, etc.-because they are supplying the necessities of life. We receive heat, light, water and all other natural amenities through the mercy of the demigods. We are also indebted to our forefathers, who have given us these bodies, paternal property, intelligence, society, friendship and love. Similarly, we are indebted to the general public for politics and sociology, and we are also indebted to lower animals such as horses, cows, asses, dogs and cats. In this way, as soon as one is born in this material world as a human being, he has so many obligations and is bound to repay all these obligations. If he does not repay them, he is further entangled in the process of birth and death. The gṛhamedhī, however, who is overly addicted to material things, does not know that if he simply takes shelter at the lotus feet of Mukunda, he is immediately freed from all obligations to others. Unfortunately a gṛhamedhī does not have any interest in Kṛṣṇa consciousness. Prahlāda Mahārāja says:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām

(Bhāg. 7.5.30)

A gṛha-vrata is the same as a gṛhamedhī. One who takes sex life to be supreme finds action in Kṛṣṇa consciousness confusing. Either due to his own personal consideration or due to his having taken instructions from others or conferring with them, he becomes addicted to sexual indulgence and cannot act in Kṛṣṇa consciousness.

TEXT 41

kā nāma vīra vikhyātaṁ

vadānyaṁ priya-darśanam

na vṛṇīta priyaṁ prāptaṁ

mādṛśī tvādṛśaṁ patim

SYNONYMS

kā-who; nāma-indeed; vīra-my dear hero; vikhyātam-famous; vadānyam-magnanimous; priya-darśanam-beautiful; na-not; vṛṇīta-would accept; priyam-easily; prāptam-gotten; mādṛśī-like me; tvādṛśam-like you; patim-husband.

O my dear hero, who in this world will not accept a husband like you? You are so famous, so magnanimous, so beautiful and so easily gotten.

Every husband is certainly a great hero to his wife. In other words, if a woman loves a man, that man appears very beautiful and magnanimous. Unless one becomes beautiful in the eyes of another, one cannot dedicate his whole life to another. The husband is considered very magnanimous because he gives as many children to the wife as she likes. Every woman is fond of children; therefore any husband who can please his wife by sex and give her children is considered very magnanimous. Not only does the husband become magnanimous by begetting children, but by giving his wife ornaments, nice food and dresses, he keeps her completely under submission. Such a satisfied wife will never give up the company of her husband. Manu-saṁhitā recommends that to keep a wife satisfied a husband should give her some ornaments because women are generally fond of home, ornaments, dresses, children, etc. In this way the woman is the center of all material enjoyment.

In this regard, the word vikhyātam is very significant. A man is always famous for his aggression toward a beautiful woman, and such aggression is sometimes considered rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape.

TEXT 42

kasyā manas te bhuvi bhogi-bhogayoḥ

striyā na sajjed bhujayor mahā-bhuja

yo 'nātha-vargādhim alaṁ ghṛṇoddhata-

smitāvalokena caraty apohitum

SYNONYMS

kasyāḥ-whose; manaḥ-mind; te-your; bhuvi-in this world; bhogi-bhogayoḥ-like the body of a serpent; striyāḥ-of a woman; na-not; sajjet-becomes attracted; bhujayoḥ-by the arms; mahā-bhuja-O mighty-armed; yaḥ-one who; anātha-vargā-of poor women like me; adhim-distresses of the mind; alam-able; ghṛṇā-uddhata-by aggressive mercy; smita-avalokena-by attractive smiling; carati-travels; apohitum-to dissipate.

O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.

When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man's long arms. A serpent's body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.

The word anātha-vargā is very significant in this verse. Nātha means "husband," and a means "without." A young woman who has no husband is called anātha, meaning "one who is not protected." As soon as a woman attains the age of puberty, she immediately becomes very much agitated by sexual desire. It is therefore the duty of the father to get his daughter married before she attains puberty. Otherwise she will be very much mortified by not having a husband. Anyone who satisfies her desire for sex at that age becomes a great object of satisfaction. It is a psychological fact that when a woman at the age of puberty meets a man and the man satisfies her sexually, she will love that man for the rest of her life, regardless who he is. Thus so-called love within this material world is nothing but sexual satisfaction.

TEXT 43

nārada uvāca

iti tau dam-patī tatra

samudya samayaṁ mithaḥ

tāṁ praviśya purīṁ rājan

mumudāte śataṁ samāḥ

SYNONYMS

nāradaḥ uvāca-the great sage Nārada spoke; iti-thus; tau-they; dam-patī-husband and wife; tatra-there; samudya-being equally enthusiastic; samayam-accepting one another; mithaḥ-mutually; tām-in that place; praviśya-entering; purīm-in that city; rājan-O King; mumudāte-they enjoyed life; śatam-one hundred; samāḥ-years.

The great sage Nārada continued: My dear King, those two-the man and the woman-supporting one another through mutual understanding, entered that city and enjoyed life for one hundred years.

One hundred years is significant in this connection because every human being is given the concession to live up to a hundred years. The span of life is different on different planets, according to the planet's distance from the sun. In other words, one hundred years on this planet is different from one hundred years on another planet. Lord Brahmā lives for one hundred years according to time on the Brahmaloka planet, but one day of Brahmā is equal to millions of years on this planet. Similarly, the days on the heavenly planets are equal to six months on this planet. On every planet, however, the span of life for a human being is roughly one hundred years. According to the life-spans on different planets, the standards of living also differ.

TEXT 44

upagīyamāno lalitaṁ

tatra tatra ca gāyakaiḥ

krīḍan parivṛtaḥ strībhir

hradinīm āviśac chucau

SYNONYMS

upagīyamānaḥ-being sung about; lalitam-very nicely; tatra tatra-here and there; ca-also; gāyakaiḥ-by the singers; krīḍan-playing; parivṛtaḥ-surrounded; strībhiḥ-by women; hradinīm-in the water of the river; āviśat-entered; śucau-when it was too hot.

Many professional singers used to sing about the glories of King Purañjana and his glorious activities. When it was too hot in the summer, he used to enter a reservoir of water. He would surround himself with many women and enjoy their company.

A living being has different activities in different stages of life. One stage is called jāgrata, or the life of awakening, and another is called svapna, or the life of dream. Another stage is called susupti, or life in an unconscious state, and still another stage occurs after death. In the previous verse the life of awakening was described; that is, the man and the woman were married and enjoyed life for one hundred years. In this verse life in the dream state is described, for the activities Purañjana accomplished during the day were also reflected at night in the dream state. Purañjana used to live with his wife for sense enjoyment, and at night this very sense enjoyment was appreciated in different ways. A man sleeps very soundly when he is greatly fatigued, and when a rich man is greatly fatigued he goes to his garden house with many female friends and there enters the water and enjoys their company. Such is the tendency of the living entity within this material world. A living entity is never satisfied with a woman unless he is trained in the system of brahmacarya. Generally a man's tendency is to enjoy many women, and even at the very end of life the sex impulse is so strong that even though one is very old he still wants to enjoy the company of young girls. Thus because of the strong sex impulse the living entity becomes more and more involved in this material world.

TEXT 45

saptopari kṛtā dvāraḥ

puras tasyās tu dve adhaḥ

pṛthag-viṣaya-gaty-arthaṁ

tasyāṁ yaḥ kaścaneśvaraḥ

SYNONYMS

sapta-seven; upari-up; kṛtāḥ-made; dvāraḥ-gates; puraḥ-of the city; tasyāḥ-that; tu-then; dve-two; adhaḥ-down; pṛthak-different; viṣaya-to places; gati-artham-for going; tasyām-in that city; yaḥ-one who; kaścana-whoever; īśvaraḥ-governor.

Of the nine gates in that city, seven were on the surface, and two were subterranean. A total of nine doors were constructed, and these led to different places. All the gates were used by the city's governor.

The seven gates of the body that are situated upward are the two eyes, two nostrils, two ears and one mouth. The two subterranean gates are the rectum and the genitals. The king, or the ruler of the body, who is the living entity, uses all these doors to enjoy different types of material pleasures. The system of opening different gates to different places is still evident in old Indian cities. Formerly a capital was surrounded by walls, and one passed through various gates to go to various cities or toward specific directions. In Old Delhi there are still remnants of surrounding walls and various gates known as the Kashmiri Gate, the Lahori Gate, etc. Similarly, in Ahmadabad there is a Delhi Gate. The point of this simile is that the living entity wants to enjoy different types of material opulences, and to this end nature has given him various holes in his body that he can utilize for sense enjoyment.

TEXT 46

pañca dvāras tu paurastyā

dakṣiṇaikā tathottarā

paścime dve amūṣāṁ te

nāmāni nṛpa varṇaye

SYNONYMS

pañca-five; dvāraḥ-doors; tu-then; paurastyāḥ-facing the eastern side; dakṣiṇā-southern; ekā-one; tathā-also; uttarā-one toward the north; paścime-similarly, on the western side; dve-two; amūṣām-of them; te-unto you; nāmāni-names; nṛpa-O King; varṇaye-I shall describe.

My dear King, of the nine doors, five led toward the eastern side, one led toward the northern side, one led toward the southern side, and two led toward the western side. I shall try to give the names of these different doors.

Of the seven doors on the surface-namely the two eyes, two ears, two nostrils and one mouth-five look forward, and these are described as the doors facing the eastern side. Since looking forward means seeing the sun, these are described as the eastern gates, for the sun rises in the east. The gate on the northern side and the gate on the southern side represent the two ears, and the two gates facing the western side represent the rectum and the genitals. All the doors and gates are described below.

TEXT 47

khadyotāvirmukhī ca prāg

dvārāv ekatra nirmite

vibhrājitaṁ janapadaṁ

yāti tābhyāṁ dyumat-sakhaḥ

SYNONYMS

khadyotā-of the name Khadyotā; āvirmukhī-of the name Āvirmukhī; ca-also; prāk-toward the eastern side; dvārau-two gates; ekatra-in one place; nirmite-were constructed; vibhrājitam-of the name Vibhrājita; jana-padam-city; yāti-used to go; tābhyām-by them; dyumat-of the name Dyumān; sakhaḥ-with his friend.

The two gates named Khadyotā and Āvirmukhī were situated facing the eastern side, but they were constructed in one place. Through those two gates the King used to go to the city of Vibhrājita accompanied by a friend whose name was Dyumān.

The two names Khadyotā and Āvirmukhī mean "glowworm" and "torchlight." This indicates that of the two eyes, the left eye is less powerful in its ability to see. Although both eyes are constructed in one place, one is stronger than the other in the power to see. The king, or the living entity, uses these two gates to see things properly, but he cannot see unless accompanied by a friend whose name is Dyumān. This friend is the sun. Although the two eyes are situated in one place, they have no power to see without the sunlight. Vibhrājitaṁ janapadam. If one wants to see something very clearly (vibhrājitam), he must see it with two eyes and the assistance of his friend the sunlight. Within this body everyone is a king because he uses his different gates according to his own will. Although he is very much proud of his power to see or hear, he is nonetheless dependent on the assistance of nature.

TEXT 48

nalinī nālinī ca prāg

dvārāv ekatra nirmite

avadhūta-sakhas tābhyāṁ

viṣayaṁ yāti saurabham

SYNONYMS

nalinī-of the name Nalinī; nālinī-of the name Nālinī; ca-also; prāk-eastern; dvārau-two gates; ekatra-in one place; nirmite-constructed; avadhūta-of the name Avadhūta; sakhaḥ-with his friend; tābhyām-by those two gates; viṣayam-place; yāti-used to go; saurabham-of the name Saurabha.

Similarly in the east there were two sets of gates named Nalinī and Nālinī, and these were also constructed in one place. Through these gates the King, accompanied by a friend named Avadhūta, used to go to the city of Saurabha.

The two gates named Nalinī and Nālinī are the two nostrils. The living entity enjoys these two gates with the help of different avadhūtas, or airs, which constitute the breathing process. Through these gates the living entity goes to the town of Saurabha, or aroma. In other words, the nostrils, with the help of their friend the air, enjoy various aromas in the material world. Nalinī and Nālinī are the pipes of the nostrils, through which one inhales and exhales, enjoying the aroma of sense pleasure.

TEXT 49

mukhyā nāma purastād dvās

tayāpaṇa-bahūdanau

viṣayau yāti pura-rāḍ

rasajña-vipaṇānvitaḥ

SYNONYMS

mukhyā-the chief; nāma-called; purastāt-on the eastern side; dvāḥ-gate; tayā-by that; āpaṇa-of the name Āpaṇa; bahūdanau-of the name Bahūdana; viṣayau-two places; yāti-used to go; pura-rāṭ-the King of the city (Purañjana); rasa-jña-of the name Rasajña; vipaṇa-of the name Vipaṇa; anvitaḥ-along with.

The fifth gate situated on the eastern side was named Mukhyā, or the chief. Through this gate, accompanied by his friends named Rasajña and Vipaṇa, he used to visit two places named Bahūdana and Āpaṇa.

The mouth is here described as the chief or the most important gate. The mouth is a very important entrance because one has two functions to conduct with the mouth. One function is eating, and the other is speaking. Our eating is done with the friend Rasajña, the tongue, which can taste so many different types of foods. The tongue is also used for speaking, and it can speak of either material sense enjoyment or Vedic knowledge. Of course, here material sense enjoyment is stressed. Therefore the word rasajña is used.

TEXT 50

pitṛhūr nṛpa puryā dvār

dakṣiṇena purañjanaḥ

rāṣṭraṁ dakṣiṇa-pañcālaṁ

yāti śrutadharānvitaḥ

SYNONYMS

pitṛhūḥ-of the name Pitṛhū; nṛpa-O King; puryāḥ-of the city; dvāḥ-gate; dakṣiṇena-on the southern side; purañjanaḥ-King Purañjana; rāṣṭram-country; dakṣiṇa-southern; pañcālam-of the name Pañcāla; yāti-used to go; śruta-dhara-anvitaḥ-along with his friend Śrutadhara.

The southern gate of the city was known as Pitṛhū, and through that gate King Purañjana used to visit the city named Dakṣiṇa-pañcāla, accompanied by his friend Śrutadhara.

The right ear is used for karma-kāṇḍīya, or fruitive activities. As long as one is attached to the enjoyment of material resources, he hears from the right ear and uses the five senses to elevate himself to the higher planetary systems like Pitṛloka. Consequently, the right ear is here described as the Pitṛhū gate.

TEXT 51

devahūr nāma puryā dvā

uttareṇa purañjanaḥ

rāṣṭram uttara-pañcālaṁ

yāti śrutadharānvitaḥ

SYNONYMS

devahūḥ-of the name Devahū; nāma-as it was called; puryāḥ-of the city; dvāḥ-gate; uttareṇa-on the northern side; purañjanaḥ-King Purañjana; rāṣṭram-country; uttara-northern; pañcālam-of the name Pañcāla; yāti-used to go; śruta-dhara-anvitaḥ-with his friend Śrutadhara.

On the northern side was the gate named Devahū. Through that gate, King Purañjana used to go with his friend Śrutadhara to the place known as Uttara-pañcāla.

The two ears are situated on the northern side and the southern side. The ear on the southern side is very strong and is always anxious to hear about sense enjoyment. The ear on the northern side, however, is used for taking initiation from the spiritual master and for gaining promotion to the spiritual sky. The right ear, or the ear on the southern side, is called Pitṛhū, which indicates that it is used for attaining the higher planetary systems known as Pitṛloka, but the left ear, which is known as Devahū, is utilized for hearing about even higher planetary systems, such as Maharloka, Tapoloka and Brahmaloka-or yet even higher planets, situated in the spiritual universe, where one becomes more inclined to be permanently situated. This is explained in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me."

One who is interested in being happy on this planet as well as after death generally wants to be elevated to the Pitṛlokas. Such a person can use the right ear for hearing Vedic instructions. However, one who is interested in going to Tapoloka, Brahmaloka, the Vaikuṇṭha planets or Kṛṣṇaloka may take initiation from the spiritual master in order to be elevated to such lokas.

TEXT 52

āsurī nāma paścād dvās

tayā yāti purañjanaḥ

grāmakaṁ nāma viṣayaṁ

durmadena samanvitaḥ

SYNONYMS

āsurī-of the name Āsurī; nāma-called; paścāt-on the western side; dvāḥ-gate; tayā-by which; yāti-used to go; purañjanaḥ-King Purañjana; grāmakam-of the name Grāmaka; nāma-called; viṣayam-the city of sense enjoyment; durmadena-by Durmada; samanvitaḥ-accompanied.

On the western side was a gate named Āsurī. Through that gate King Purañjana used to go to the city of Grāmaka, accompanied by his friend Durmada.

The gate on the western side of the city was known as Āsurī because it was especially meant for the asuras. The word asura refers to those who are interested in sense gratification, specifically in sex life, to which they are overly attracted. Thus Purañjana, the living entity, enjoys himself to his greatest satisfaction by means of the genitals. Consequently he used to go to the place known as Grāmaka. Material sense gratification is also called grāmya, and the place where sex life is indulged in to a great extent is called Grāmaka. When going to Grāmaka, Purañjana used to be accompanied by his friend Durmada. The word viṣaya refers to the four bodily necessities of life-eating, sleeping, mating and defending. The word durmadena may be analyzed in this way: dur means duṣṭa, or "sinful," and mada means "madness." Every living entity who is in contact with material nature is called mada, or mad. It is said:

piśācī pāile yena mati-cchanna haya
māyā-grasta jīvera haya se bhāva udaya

(Prema-vivarta)

When a person is haunted, he becomes practically insane. When one is in an insane condition, he speaks all kinds of nonsense. Thus to become engaged in sense gratification, one has to accept a friend who is durmada, or badly affected by the material disease.

The words āsurī nāma paścād dvāḥ are significant in another sense. The sunrise is first visible from the eastern side-the Bay of Bengal-and gradually it progresses toward the west. It is practically experienced that people in the West are more addicted to sense gratification. Śrī Caitanya Mahāprabhu Himself has certified: paścimera loka saba mūḍha anācāra (Cc. Ādi 10.89). The more one goes to the western side, the more he will find people disinterested in spiritual life. He will find them behaving against the Vedic standards. Because of this, people living in the West are more addicted to sense gratification. In this Bhāgavatam it is confirmed: āsurī nāma paścād dvāḥ. In other words, the population on the western side is interested in an asuric civilization, that is, a materialistic way of life. Lord Caitanya consequently wanted this Kṛṣṇa consciousness movement to be preached on the western side of the world so that people addicted to sense gratification might be benefited by His teachings.

TEXT 53

nirṛtir nāma paścād dvās

tayā yāti purañjanaḥ

vaiśasaṁ nāma viṣayaṁ

lubdhakena samanvitaḥ

SYNONYMS

nirṛtiḥ-of the name Nirṛti; nāma-called; paścāt-western; dvāḥ-gate; tayā-by which; yāti-used to go; purañjanaḥ-King Purañjana; vaiśasam-of the name Vaiśasa; nāma-called; viṣayam-to the place; lubdhakena-by the friend named Lubdhaka; samanvitaḥ-accompanied.

Another gate on the western side was known as Nirṛti. Purañjana used to go through this gate to the place known as Vaiśasa, accompanied by his friend Lubdhaka.

This is a reference to the rectum. The rectum is supposed to be situated on the western side of the eyes, nose and ears. This gate is especially meant for death. When an ordinary living entity abandons his present body, he passes through the rectum. It is therefore painful. When one is called by nature to evacuate, one also experiences pain. The friend of the living entity who accompanies him through this gate is named Lubdhaka, which means "greed." Due to our greed, we eat unnecessarily, and such gluttony causes pain at the time of evacuation. The conclusion is that the living entity feels well if he evacuates properly. This gate is known as Nirṛti, or the painful gate.

TEXT 54

andhāv amīṣāṁ paurāṇāṁ

nirvāk-peśaskṛtāv ubhau

akṣaṇvatām adhipatis

tābhyāṁ yāti karoti ca

SYNONYMS

andhau-blind; amīṣām-among those; paurāṇām-of the inhabitants; nirvāk-of the name Nirvāk; peśaskṛtau-of the name Peśaskṛt; ubhau-both of them; akṣaṇ-vatām-of the people who possessed eyes; adhipatiḥ-ruler; tābhyām-with both of them; yāti-used to go; karoti-used to act; ca-and.

Of the many inhabitants of this city, there are two persons named Nirvāk and Peśaskṛt. Although King Purañjana was the ruler of citizens who possessed eyes, he unfortunately used to associate with these blind men. Accompanied by them, he used to go here and there and perform various activities.

This is a reference to the arms and legs of the living entity. The two legs do not speak, and they are blind. If a person simply trusts his legs to take him walking, he is likely to fall into a hole or bump into something. Thus led by the blind legs, one's life may be placed in jeopardy.

Of the senses that are working, the hands and legs are very important, but they have no eyes to see. This means that in the hands and legs there are no holes. In the head there are many holes-two eyes, two nostrils, two ears and one mouth-but lower down, in the arms and legs, there are no holes. Consequently, the arms and legs have been described as andha, blind. Although the living entity has many holes in his body, he nonetheless has to work with his hands and arms. Although the living entity is the master of many other senses, when he has to go somewhere, do something or touch something, he has to use his blind legs and hands.

TEXT 55

sa yarhy antaḥpura-gato

viṣūcīna-samanvitaḥ

mohaṁ prasādaṁ harṣaṁ vā

yāti jāyātmajodbhavam

SYNONYMS

saḥ-he; yarhi-when; antaḥ-pura-to his private home; gataḥ-used to go; viṣūcīna-by the mind; samanvitaḥ-accompanied; moham-illusion; prasādam-satisfaction; harṣam-happiness; vā-or; yāti-used to enjoy; jāyā-wife; ātma-ja-children; udbhavam-produced by them.

Sometimes he used to go to his private home with one of his chief servants [the mind], who was named Viṣūcīna. At that time, illusion, satisfaction and happiness used to be produced from his wife and children.

According to the Vedic conclusion, one's self is situated within the heart. As stated in Vedic language, hṛdy ayam ātmā pratiṣṭhitaḥ: the self is situated within the heart. In the material condition, however, the spirit soul is covered by the material qualities-namely goodness, passion and darkness-and within the heart these three qualities react. For instance, when one is in goodness, he feels happiness; when one is in passion, he feels satisfaction through material enjoyment; and when one is in darkness, he feels bewilderment. All these activities are of the mind, and they function on the platform of thinking, feeling and willing.

When the living entity is encircled by wife, children and home, he acts on the mental plane. Sometimes he is very happy, sometimes he is very much satisfied, sometimes he is not satisfied, and sometimes he is bewildered. Bewilderment is called moha, illusion. Illusioned by society, friendship and love, the living entity thinks that his so-called society, friendship and love, nationality, community, etc. will give him protection. He does not know that after death he will be thrown into the hands of a very strong material nature that will force him to accept a certain type of body according to his present work. This body may not even be a human body. Thus the living entity's feeling of security in this life in the midst of society, wife and friendship is nothing but illusion. All living entities encaged in various material bodies are illusioned by the present activities of material enjoyment. They forget their real business, which is to go back home, back to Godhead.

Everyone who is not in Kṛṣṇa consciousness must be considered to be in illusion. One's so-called feelings of happiness and satisfaction resulting from material things are also illusions. Factually neither society, friendship, love nor anything else can save one from the onslaught of the external energy, which is symptomized by birth, death, old age and disease. To get even one living entity out of the illusory condition is very difficult; therefore Lord Kṛṣṇa says in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." Therefore, unless one surrenders completely at the lotus feet of Kṛṣṇa, he cannot get out of the entanglement of the three modes of material nature.

TEXT 56

evaṁ karmasu saṁsaktaḥ

kāmātmā vañcito 'budhaḥ

mahiṣī yad yad īheta

tat tad evānvavartata

SYNONYMS

evam-thus; karmasu-in fruitive activities; saṁsaktaḥ-being too much attached; kāma-ātmā-lusty; vañcitaḥ-cheated; abudhaḥ-less intelligent; mahiṣī-the Queen; yat yat-whatsoever; īheta-she would desire; tat tat-all of that; eva-certainly; anvavartata-he followed.

Being thus entangled in different types of mental concoction and engaged in fruitive activities, King Purañjana came completely under the control of material intelligence and was thus cheated. Indeed, he used to fulfill all the desires of his wife, the Queen.

When a living entity is in such bewilderment that he is under the control of his wife, or material intelligence, he has to satisfy the intelligence of his so-called wife and act exactly according to her dictates. Various śāstras advise that for material convenience one should keep his wife always satisfied by giving her ornaments and by following her instructions. In this way there will be no trouble in family life. Therefore for one's own social benefit, one is advised to keep his wife satisfied. In this way, when one becomes the servant of his wife, he must act according to the desires of his wife. Thus one becomes more and more entangled. In Bengal it is said that if one becomes an obedient servant of his wife, he loses all reputation. However, the difficulty is that unless one becomes a most obedient servant of his wife, family life becomes disturbed. In the Western countries this disturbance gives rise to the divorce law, and in Eastern countries like India there is separation. Now this disturbance is confirmed by the new introduction of the divorce law in India. Within the heart, the mind is acting, thinking, feeling and willing, and falling under the control of one's wife is the same as falling under the control of material intelligence. Thus one begets children by his wife and becomes entangled in so many activities under the control of mental concoctions.

TEXTS 57–61

kvacit pibantyāṁ pibati

madirāṁ mada-vihvalaḥ

aśnantyāṁ kvacid aśnāti

jakṣatyāṁ saha jakṣiti

kvacid gāyati gāyantyāṁ

rudatyāṁ rudati kvacit

kvacid dhasantyāṁ hasati

jalpantyām anu jalpati

kvacid dhāvati dhāvantyāṁ

tiṣṭhantyām anu tiṣṭhati

anu śete śayānāyām

anvāste kvacid āsatīm

kvacic chṛṇoti śṛṇvantyāṁ

paśyantyām anu paśyati

kvacij jighrati jighrantyāṁ

spṛśantyāṁ spṛśati kvacit

kvacic ca śocatīṁ jāyām

anu śocati dīnavat

anu hṛṣyati hṛṣyantyāṁ

muditām anu modate

SYNONYMS

kvacit-sometimes; pibantyām-while drinking; pibati-he drank; madirām-liquor; mada-vihvalaḥ-being intoxicated; aśnantyām-while she was eating; kvacit-sometimes; aśnāti-he ate; jakṣatyām-while she was chewing; saha-with her; jakṣiti-he chewed; kvacit-sometimes; gāyati-he used to sing; gāyantyām-while his wife was singing; rudatyām-when the wife was crying; rudati-he also cried; kvacit-sometimes; kvacit-sometimes; hasantyām-while she was laughing; hasati-he also laughed; jalpantyām-while she was talking loosely; anu-following her; jalpati-he also talked loosely; kvacit-sometimes; dhāvati-he also used to walk; dhāvantyām-when she was walking; tiṣṭhantyām-while she was standing silently; anu-following her; tiṣṭhati-he used to stand; anu-following her; śete-he used to lie down; śayānāyām-while she was lying on the bed; anu-following her; āste-he also used to sit; kvacit-sometimes; āsatīm-while she was sitting; kvacit-sometimes; śṛṇoti-he used to hear; śṛṇvantyām-while she was engaged in hearing; paśyantyām-while she was seeing something; anu-following her; paśyati-he also used to see; kvacit-sometimes; jighrati-he used to smell; jighrantyām-while his wife was smelling; spṛśantyām-while the wife was touching; spṛśati-he was also touching; kvacit-at that time; kvacit ca-sometimes also; śocatīm-when she was lamenting; jāyām-his wife; anu-following her; śocati-he was also lamenting; dīna-vat-like a poor man; anu-following her; hṛṣyati-he used to enjoy; hṛṣyantyām-while she was feeling enjoyment; muditām-when she was satisfied; anu-following her; modate-he felt satisfaction.

When the Queen drank liquor, King Purañjana also engaged in drinking. When the Queen dined, he used to dine with her, and when she chewed, King Purañjana used to chew along with her. When the Queen sang, he also sang. Similarly, when the Queen cried, he also cried, and when the Queen laughed, he also laughed. When the Queen talked loosely, he also talked loosely, and when the Queen walked, the King walked behind her. When the Queen would stand still, the King would also stand still, and when the Queen would lie down in bed, he would also follow and lie down with her. When the Queen sat, he would also sit, and when the Queen heard something, he would follow her to hear the same thing. When the Queen saw something, the King would also look at it, and when the Queen smelled something, the King would follow her to smell the same thing. When the Queen touched something, the King would also touch it, and when the dear Queen was lamenting, the poor King also had to follow her in lamentation. In the same way, when the Queen felt enjoyment, he also enjoyed, and when the Queen was satisfied, the King also felt satisfaction.

The mind is the place where the self is situated, and the mind is conducted by the intelligence. The living entity, situated within the heart, follows the intelligence. The intelligence is herein depicted as the Queen, and the soul, under mental control, follows the material intelligence just as the King follows his wife. The conclusion is that material intelligence is the cause of bondage for the living entity. The point is that one has to take to spiritual intelligence to come out of this entanglement.

In the life of Mahārāja Ambarīṣa, we find that the great Mahārāja first engaged his mind on the lotus feet of Kṛṣṇa. In this way his intelligence became purified. Mahārāja Ambarīṣa also used his other senses in the service of the Lord. He engaged his eyes in seeing the Deity in the temple nicely decorated with flowers. He engaged his sense of smell by smelling the flowers, and he engaged his legs by walking to the temple. His hands were engaged in cleansing the temple, and his ears were engaged in hearing about Kṛṣṇa. His tongue was engaged in two ways: in speaking about Kṛṣṇa and in tasting prasāda offered to the Deity. Materialistic persons, who are under the full control of material intelligence, cannot perform all these activities. Thus, consciously or unconsciously, they become entangled by the dictations of material intelligence. This fact is summarized in the following verse.

TEXT 62

vipralabdho mahiṣyaivaṁ

sarva-prakṛti-vañcitaḥ

necchann anukaroty ajñaḥ

klaibyāt krīḍā-mṛgo yathā

SYNONYMS

vipralabdhaḥ-captivated; mahiṣyā-by the Queen; evam-thus; sarva-all; prakṛti-existence; vañcitaḥ-being cheated; na icchan-without desiring; anukaroti-used to follow and imitate; ajñaḥ-the foolish King; klaibyāt-by force; krīḍā-mṛgaḥ-a pet animal; yathā-just like.

In this way, King Purañjana was captivated by his nice wife and was thus cheated. Indeed, he became cheated in his whole existence in the material world. Even against that poor foolish King's desire, he remained under the control of his wife, just like a pet animal that dances according to the order of its master.

The word vipralabdhaḥ is very significant in this verse. Vi means "specifically," and pralabdha means "obtained." Just to satisfy his desires, the King got the Queen, and thus he became cheated by material existence. Although he was not willing to do so, he remained a pet animal under the control of material intelligence. Just as a pet monkey dances according to the desires of its master, the King danced according to the desires of the Queen. In Śrīmad-Bhāgavatam (5.5.2) it is said, mahat-sevāṁ dvāram āhur vimukteḥ: if one associates with a saintly person, a devotee, one's path of liberation becomes clear. But if one associates with a woman or with a person who is too much addicted to a woman, his path of bondage becomes completely clear.

On the whole, for spiritual advancement, one must give up the company of women. This is what is meant by the order of sannyāsa, the renounced order. Before taking sannyāsa, or completely renouncing the material world, one has to practice avoiding illicit sex. Sex life, licit or illicit, is practically the same, but through illicit sex one becomes more and more captivated. By regulating one's sex life there is a chance that one may eventually be able to renounce sex or renounce the association of women. If this can be done, advancement in spiritual life comes very easily.

How one becomes captivated by the association of one's dear wife is explained in this chapter by Nārada Muni. Attraction for one's wife means attraction for the material qualities. One who is attracted by the material quality of darkness is in the lowest stage of life, whereas one who is attracted by the material quality of goodness is in a better position. Sometimes we see that when a person is on the platform of material goodness, he is attracted more or less by the cultivation of knowledge. This is, of course, a better position, for knowledge gives one the preference to accept devotional service. Unless one comes to the platform of knowledge, the brahma-bhūta stage, one cannot advance in devotional service. As Kṛṣṇa says in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."

The platform of knowledge is advantageous because it is a means by which one may come to the stage of devotional service. However, if one takes to devotional service directly, knowledge is revealed without separate endeavor. This is confirmed in Śrīmad-Bhāgavatam (1.2.7):

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

Devotional service automatically reveals actual knowledge of our material existence. One who is sufficiently intelligent immediately attains the stage of renunciation of so-called society, family and love as well as other things. As long as we are attached to society, family and love of the material world, there is no question of knowledge. Nor is there a question of devotional service. By directly taking to devotional service, however, one becomes filled with knowledge and renunciation. In this way one's life becomes successful.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Descriptions of the Characteristics of King Purañjana."

Chapter Twenty-six

King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry

TEXTS 1–3

nārada uvāca

sa ekadā maheṣvāso

rathaṁ pañcāśvam āśu-gam

dvīṣaṁ dvi-cakram ekākṣaṁ

tri-veṇuṁ pañca-bandhuram

eka-raśmy eka-damanam

eka-nīḍaṁ dvi-kūbaram

pañca-praharaṇaṁ sapta-

varūthaṁ pañca-vikramam

haimopaskaram āruhya

svarṇa-varmākṣayeṣudhiḥ

ekādaśa-camū-nāthaḥ

pañca-prastham agād vanam

SYNONYMS

nāradaḥ uvāca-Nārada said; saḥ-King Purañjana; ekadā-once upon a time; mahā-iṣvāsaḥ-carrying his strong bow and arrows; ratham-chariot; pañca-aśvam-five horses; āśu-gam-going very swiftly; dvi-īṣam-two arrows; dvi-cakram-two wheels; eka-one; akṣam-axle; tri-three; veṇum-flags; pañca-five; bandhuram-obstacles; eka-one; raśmi-rope, rein; eka-one; damanam-chariot driver; eka-one; nīḍam-sitting place; dvi-two; kūbaram-posts to which the harnesses are fixed; pañca-five; praharaṇam-weapons; sapta-seven; varūtham-coverings or ingredients of the body; pañca-five; vikramam-processes; haima-golden; upaskaram-ornaments; āruhya-riding on; svarṇa-golden; varmā-armor; akṣaya-inexhaustible; iṣu-dhiḥ-quiver; ekādaśa-eleven; camū-nāthaḥ-commanders; pañca-five; prastham-destinations, objectives; agāt-went; vanam-to the forest.

The great sage Nārada continued: My dear King, once upon a time King Purañjana took up his great bow, and equipped with golden armor and a quiver of unlimited arrows and accompanied by eleven commanders, he sat on his chariot driven by five swift horses and went to the forest named Pañca-prastha. He took with him in that chariot two explosive arrows. The chariot itself was situated on two wheels and one revolving axle. On the chariot were three flags, one rein, one chariot driver, one sitting place, two poles to which the harness was fixed, five weapons and seven coverings. The chariot moved in five different styles, and five obstacles lay before it. All the decorations of the chariot were made of gold.

These three verses explain how the material body of the living entity is under the control of the three qualities of the external energy. The body itself is the chariot, and the living entity is the owner of the body, as explained in Bhagavad-gītā (2.13): dehino 'smin yathā dehe. The owner of the body is called the dehī, and he is situated within this body, specifically within the heart. The living entity is driven by one chariot driver. The chariot itself is made of three guṇas, three qualities of material nature, as confirmed in Bhagavad-gītā (18.61): yantrārūḍhāni māyayā. The word yantra means "carriage." The body is given by material nature, and the driver of that body is Paramātmā, the Supersoul. The living entity is seated within the chariot. This is the actual position.

The living entity is always being influenced by the three qualities-sattva (goodness), rajas (passion) and tamas (ignorance). This is also confirmed in Bhagavad-gītā (7.13). Tribhir guṇamayair bhāvaiḥ: the living entity is bewildered by the three qualities of material nature. These three qualities are described in this verse as three flags. By a flag, one can come to know who the owner of the chariot is; similarly, by the influence of the three qualities of material nature, one can easily know the direction in which the chariot is moving. In other words, one who has eyes to see can understand how the body is being driven, influenced by the particular type of quality of material nature. In these three verses the activity of the living entity is described to prove how the body becomes influenced by the quality of ignorance, even when a person wants to be religious. Nārada Muni wanted to prove to King Prācīnabarhiṣat that the King was being influenced by the tamo-guṇa, the quality of ignorance, even though the King was supposed to be very religious.

According to karma-kāṇḍīya, the process of fruitive activities, a person performs various sacrifices directed by the Vedas, and in all those sacrifices animal-killing, or experimenting on the life of animals to test the power of Vedic mantras, is enjoined. Animal-killing is certainly conducted under the influence of the mode of ignorance. Even though one may be religiously inclined, animal sacrifice is recommended in the śāstras, not only in the Vedas but even in the modern scriptures of other sects. These animal sacrifices are recommended in the name of religion, but actually animal sacrifice is meant for persons in the mode of ignorance. When such people kill animals, they can at least do so in the name of religion. However, when the religious system is transcendental, like the Vaiṣṇava religion, there is no place for animal sacrifice. Such a transcendental religious system is recommended by Kṛṣṇa in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Because King Prācīnabarhiṣat was engaged in performing various sacrifices in which animals were killed, Nārada Muni pointed out that such sacrifices are influenced by the mode of ignorance. From the very beginning of Śrīmad-Bhāgavatam (1.1.2) it is said: projjhita-kaitavo 'tra. All kinds of religious systems that are involved in cheating are completely kicked out of Śrīmad-Bhāgavatam. In the bhagavad-dharma, the religion dealing with one's relationship with the Supreme Personality of Godhead, animal sacrifice is not recommended. In the performance of saṅkīrtana-yajña-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-there is no recommendation for animal sacrifices.

In these three verses, King Purañjana's going to the forest to kill animals is symbolic of the living entity's being driven by the mode of ignorance and thus engaging in different activities for sense gratification. The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute. When it is influenced by the mode of passion, the infection is at the symptomatic stage. However, when the body is influenced by the mode of goodness, the materialistic infection becomes purified. The ritualistic ceremonies recommended in religious systems are certainly on the platform of goodness, but because within this material world even the mode of goodness is sometimes polluted by the other qualities (namely passion and ignorance), a man in goodness is sometimes driven by the influence of ignorance.

It is herein described that King Purañjana once went to the forest to kill animals. This means that he, the living entity, came under the influence of the mode of ignorance. The forest in which King Purañjana engaged in hunting was named Pañca-prastha. The word pañca means "five," and this indicates the objects of the five senses. The body has five working senses, namely the hands, the legs, the tongue, the rectum and the genitals. By taking full advantage of these working senses, the body enjoys material life. The chariot is driven by five horses, which represent the five sense organs-namely the eyes, ears, nose, skin and tongue. These sense organs are very easily attracted by the sense objects. Consequently, the horses are described as moving swiftly. On the chariot King Purañjana kept two explosive weapons, which may be compared to ahaṅkāra, or false ego. This false ego is typified by two attitudes: "I am this body" (ahantā), and "Everything in my bodily relationships belongs to me" (mamatā).

The two wheels of the chariot may be compared to the two moving facilities-namely sinful life and religious life. The chariot is decorated with three flags, which represent the three modes of material nature. The five kinds of obstacles, or uneven roads, represent the five kinds of air passing within the body. These are prāṇa, apāna, udāna, samāna and vyāna. The body itself is covered by seven coverings, namely skin, muscle, fat, blood, marrow, bone and semen. The living entity is covered by three subtle material elements and five gross material elements. These are actually obstacles placed before the living entity on the path of liberation from material bondage.

The word raśmi ("rope") in this verse indicates the mind. The word nīḍa is also significant, for nīḍa indicates the nest where a bird takes rest. In this case nīḍa is the heart, where the living entity is situated. The living entity sits in one place only. The causes of his bondage are two: namely lamentation and illusion. In material existence the living entity simply hankers to get something he can never get. Therefore he is in illusion. As a result of being in this illusory situation, the living entity is always lamenting. Thus lamentation and illusion are described herein as dvi-kūbara, the two posts of bondage.

The living entity carries out various desires through five different processes, which indicate the working of the five working senses. The golden ornaments and dress indicate that the living entity is influenced by the quality of rajo-guṇa, passion. One who has a good deal of money or riches is especially driven by the mode of passion. Being influenced by the mode of passion, one desires so many things for enjoyment in this material world. The eleven commanders represent the ten senses and the mind. The mind is always making plans with the ten commanders to enjoy the material world. The forest named Pañca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses Nārada Muni describes the position of the material body and the encagement of the living entity within it.

TEXT 4

cacāra mṛgayāṁ tatra

dṛpta ātteṣu-kārmukaḥ

vihāya jāyām atad-arhāṁ

mṛga-vyasana-lālasaḥ

SYNONYMS

cacāra-executed; mṛgayām-hunting; tatra-there; dṛptaḥ-being proud; ātta-having taken; iṣu-arrows; kārmukaḥ-bow; vihāya-giving up; jāyām-his wife; a-tat-arhām-although impossible; mṛga-hunting; vyasana-evil activities; lālasaḥ-being inspired by.

It was almost impossible for King Purañjana to give up the company of his Queen even for a moment. Nonetheless, on that day, being very much inspired by the desire to hunt, he took up his bow and arrow with great pride and went to the forest, not caring for his wife.

One form of hunting is known as woman-hunting. A conditioned soul is never satisfied with one wife. Those whose senses are very much uncontrolled especially try to hunt for many women. King Purañjana's abandoning the company of his religiously married wife is representative of the conditioned soul's attempt to hunt for many women for sense gratification. Wherever a king goes, he is supposed to be accompanied by his queen, but when the king, or conditioned soul, becomes greatly overpowered by the desire for sense gratification, he does not care for religious principles. Instead, with great pride, he accepts the bow and arrow of attachment and hatred. Our consciousness is always working in two ways-the right way and the wrong way. When one becomes too proud of his position, influenced by the mode of passion, he gives up the right path and accepts the wrong one. Kṣatriya kings are sometimes advised to go to the forest to hunt ferocious animals just to learn how to kill, but such forays are never meant for sense gratification. Killing animals to eat their flesh is forbidden for human beings.

TEXT 5

āsurīṁ vṛttim āśritya

ghorātmā niranugrahaḥ

nyahanan niśitair bāṇair

vaneṣu vana-gocarān

SYNONYMS

āsurīm-demoniac; vṛttim-occupation; āśritya-taken shelter of; ghora-horrible; ātmā-consciousness, heart; niranugrahaḥ-without mercy; nyahanat-killed; niśitaiḥ-by sharp; bāṇaiḥ-arrows; vaneṣu-in the forests; vana-gocarān-the forest animals.

At that time King Purañjana was very much influenced by demoniac propensities. Because of this, his heart became very hard and merciless, and with sharp arrows he killed many innocent animals in the forest, taking no consideration.

When a man becomes too proud of his material position, he tries to enjoy his senses in an unrestricted way, being influenced by the modes of passion and ignorance. He is thus described as asuric, or demoniac. When people are demoniac in spirit, they are not merciful toward the poor animals. Consequently, they maintain various animal slaughterhouses. This is technically called sūnā, or hiṁsā, which means the killing of living beings. In Kali-yuga, due to the increase of the modes of passion and ignorance, almost all men are asuric, or demoniac; therefore they are very much fond of eating flesh, and for this end they maintain various kinds of animal slaughterhouses.

In this age of Kali the propensity for mercy is almost nil. Consequently there is always fighting and wars between men and nations. Men do not understand that because they unrestrictedly kill so many animals, they also must be slaughtered like animals in big wars. This is very much evident in the Western countries. In the West, slaughterhouses are maintained without restriction, and therefore every fifth or tenth year there is a big war in which countless people are slaughtered even more cruelly than the animals. Sometimes during war, soldiers keep their enemies in concentration camps and kill them in very cruel ways. These are reactions brought about by unrestricted animal-killing in the slaughterhouse and by hunters in the forest. Proud, demoniac persons do not know the laws of nature, or the laws of God. Consequently, they unrestrictedly kill poor animals, not caring for them at all. In the Kṛṣṇa consciousness movement, animal-killing is completely prohibited. One is not accepted as a bona fide student in this movement unless he promises to follow the four regulative principles: no animal-killing, no intoxication, no illicit sex and no gambling. This Kṛṣṇa consciousness movement is the only means by which the sinful activities of men in this Kali-yuga can be counteracted.

TEXT 6

tīrtheṣu pratidṛṣṭeṣu

rājā medhyān paśūn vane

yāvad-artham alaṁ lubdho

hanyād iti niyamyate

SYNONYMS

tīrtheṣu-in holy places; pratidṛṣṭeṣu-according to the direction of the Vedas; rājā-a king; medhyān-fit for sacrifice; paśūn-animals; vane-in the forest; yāvat-so much as; artham-required; alam-not more than that; lubdhaḥ-being greedy; hanyāt-one may kill; iti-thus; niyamyate-it is regulated.

If a king is too attracted to eating flesh, he may, according to the directions of the revealed scriptures on sacrificial performances, go to the forest and kill some animals that are recommended for killing. One is not allowed to kill animals unnecessarily or without restrictions. The Vedas regulate animal-killing to stop the extravagance of foolish men influenced by the modes of passion and ignorance.

The question may be raised why a living being should be restricted in sense gratification. If a king, to learn how to kill, may go to the forest and kill animals, why should a living entity, who has been given senses, not be allowed unrestricted sense gratification? At the present moment this argument is put forward even by so-called svāmīs and yogīs who publicly say that because we have senses we must satisfy them by sense gratification. These foolish svāmīs and yogīs, however, do not know the injunctions of the śāstras. Indeed, sometimes these rascals come out to defy the śāstras. They even publicly announce that there should be no more śāstras, no more books. "Just come to me," they say, "and I shall touch you, and you will become immediately spiritually advanced."

Because demoniac people want to be cheated, so many cheaters are present to cheat them. At the present moment in this age of Kali-yuga, the entire human society has become an assembly of cheaters and cheated. For this reason the Vedic scriptures have given us the proper directions for sense gratification. Everyone is inclined in this age to eat meat and fish, drink liquor and indulge in sex life, but according to the Vedic injunctions, sex is allowed only in marriage, meat-eating is allowed only when the animal is killed and offered before the goddess Kālī, and intoxication is allowed only in a restricted way. In this verse the word niyamyate indicates that all these things-namely animal-killing, intoxication and sex-should be regulated.

Regulations are meant for human beings, not for animals. The traffic regulations on the street, telling people to keep to the right or the left, are meant for human beings, not for animals. If an animal violates such a law, he is never punished, but a human being is punished. The Vedas are not meant for the animals, but for the understanding of human society. A person who indiscriminately violates the rules and regulations given by the Vedas is liable to be punished. One should therefore not enjoy his senses according to his lusty desires, but should restrict himself according to the regulative principles given in the Vedas. If a king is allowed to hunt in a forest, it is not for his sense gratification. We cannot simply experiment in the art of killing. If a king, being afraid to meet rogues and thieves, kills poor animals and eats their flesh comfortably at home, he must lose his position. Because in this age kings have such demoniac propensities, monarchy is abolished by the laws of nature in every country.

People have become so degraded in this age that on the one hand they restrict polygamy and on the other hand they hunt for women in so many ways. Many business concerns publicly advertise that topless girls are available in this club or in that shop. Thus women have become instruments of sense enjoyment in modern society. The Vedas enjoin, however, that if a man has the propensity to enjoy more than one wife-as is sometimes the propensity for men in the higher social order, such as the brāhmaṇas, kṣatriyas and vaiśyas, and even sometimes the śūdras-he is allowed to marry more than one wife. Marriage means taking complete charge of a woman and living peacefully without debauchery. At the present moment, however, debauchery is unrestricted. Nonetheless, society makes a law that one should not marry more than one wife. This is typical of a demoniac society.

TEXT 7

ya evaṁ karma niyataṁ

vidvān kurvīta mānavaḥ

karmaṇā tena rājendra

jñānena na sa lipyate

SYNONYMS

yaḥ-anyone who; evam-thus; karma-activities; niyatam-regulated; vidvān-learned; kurvīta-should perform; mānavaḥ-a human being; karmaṇā-by such activities; tena-by this; rāja-indra-O King; jñānena-by advancement of knowledge; na-never; saḥ-he; lipyate-becomes involved.

Nārada Muni continued to speak to King Prācīnabarhiṣat: My dear King, any person who works according to the directions of the Vedic scriptures does not become involved in fruitive activities.

Just as a government may issue trade licenses in order for its citizens to act in a certain way, the Vedas contain injunctions that restrain and regulate all of our fruitive activities. All living entities have come into this material world to enjoy themselves. Consequently, the Vedas are given to regulate sense enjoyment. One who enjoys his senses under the Vedic regulative principles does not become entangled in the actions and reactions of his activities. As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇaḥ: one should act only for the performance of yajña, or to satisfy Lord Viṣṇu. Anyatra loko 'yaṁ karma-bandhanaḥ: otherwise any action will produce a reaction by which the living entity will be bound. A human being is especially meant to attain liberation from the bondage of birth, death, old age and disease. He is therefore directed by the Vedic regulative principles to work in such a way that he may fulfill his desires for sense gratification and at the same time gradually become freed from material bondage. Action according to such principles is called knowledge. Indeed, the word veda means "knowledge." The words jñānena na sa lipyate indicate that by following the Vedic principles, one does not become involved in the actions and reactions of his fruitive activities.

Everyone is therefore advised to act in terms of the Vedic injunctions and not irresponsibly. When a person within a state acts according to the laws and licenses of the government, he does not become involved in criminal activities. Man-made laws, however, are always defective because they are made by men who are prone to committing mistakes, being illusioned, cheating and having imperfect senses. The Vedic instructions are different because they do not have these four defects. Vedic instructions are not subject to mistakes. The knowledge of the Vedas is knowledge received directly from God, and there is consequently no question of illusion, cheating, mistakes or imperfect senses. All Vedic knowledge is perfect because it is received directly from God by the paramparā, disciplic succession. In Śrīmad-Bhāgavatam (1.1.1) it is said: tene brahma hṛdā ya ādi-kavaye. The original creature of this universe, known as the ādi-kavi, or Lord Brahmā, was instructed by Kṛṣṇa through the heart. After receiving these Vedic instructions from Lord Kṛṣṇa Himself, Brahmā distributed the knowledge by the paramparā system to Nārada, and Nārada in turn distributed the knowledge to Vyāsa. In this way Vedic knowledge is perfect. If we act according to Vedic knowledge, there is no question of being involved in sinful activities.

TEXT 8

anyathā karma kurvāṇo

mānārūḍho nibadhyate

guṇa-pravāha-patito

naṣṭa-prajño vrajaty adhaḥ

SYNONYMS

anyathā-otherwise; karma-fruitive activities; kurvāṇaḥ-while acting; māna-ārūḍhaḥ-being influenced by false prestige; nibadhyate-one becomes entangled; guṇa-pravāha-by the influence of the material qualities; patitaḥ-fallen; naṣṭa-prajñaḥ-bereft of all intelligence; vrajati-thus he goes; adhaḥ-down.

Otherwise, a person who acts whimsically falls down due to false prestige. Thus he becomes involved in the laws of nature, which are composed of the three qualities [goodness, passion and ignorance]. In this way a living entity becomes devoid of his real intelligence and becomes perpetually lost in the cycle of birth and death. Thus he goes up and down from a microbe in stool to a high position in the Brahmaloka planet.

There are many important words in this verse. The first is anyathā, "otherwise," which indicates one who does not care for the Vedic rules and regulations. The rules and regulations laid down in the Vedas are called śāstra-vidhi. Bhagavad-gītā clearly states that one who does not accept the śāstra-vidhi, or rules and regulations mentioned in the Vedic scriptures, and acts whimsically or puffed up with false pride never attains perfection in this life, nor does he attain happiness or liberation from the material condition.

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

"He who discards scriptural injunctions and acts according to his own whims attains neither perfection nor happiness nor the supreme destination." (Bg. 16.23) Thus one who is deliberately transgressing the rules and regulations of the śāstras is simply involving himself more and more in material existence in the three modes of material nature. Human society should therefore follow the Vedic principles of life, which are summarized in Bhagavad-gītā. Otherwise life in material existence will continue. Foolish persons do not know that the soul is passing through 8,400,000 spieces of life. By the gradual process of evolution, when one comes to the human form of life, he is supposed to follow the rules and regulations laid down in the Vedas. Śrī Caitanya Mahāprabhu says that the living entity, since time immemorial, is suffering the threefold miseries of material nature due to his demoniac attitude, which is his spirit of revolt against the Supreme Personality of Godhead. Kṛṣṇa also confirms this in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." Every living entity is part and parcel of God. There is no reason for the living entity's being put into the miserable threefold condition of material existence but that he voluntarily accepts material existence on the false pretext of becoming an enjoyer. To save him from this horrible condition, the Lord has given all the Vedic literatures in His incarnation of Vyāsadeva. It is therefore said:

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha

"By forgetting Kṛṣṇa, the living entity has become materialistic since time immemorial. Therefore the illusory energy of Kṛṣṇa is giving him different types of miseries in material existence." (Cc. Madhya 20.117)

māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna
jīvere kṛpāya kailā kṛṣṇa veda-purāṇa

"When a living entity is enchanted by the external energy, he cannot revive his original Kṛṣṇa consciousness independently. Due to such circumstances, Kṛṣṇa has kindly given him the Vedic literatures, such as the four Vedas and eighteen Purāṇas." (Cc. Madhya 20.122) Every human being should therefore take advantage of the Vedic instructions; otherwise one will be bound by his whimsical activities and will be without any guide.

The word mānārūḍhaḥ is also very significant in this verse. Under the pretext of becoming great philosophers and scientists, men throughout the whole world are working on the mental platform. Such men are generally nondevotees, due to not caring for the instructions given by the Lord to the first living creature, Lord Brahmā. The Bhāgavatam (5.18.12) therefore says:

harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ

A person who is a nondevotee has no good qualifications because he acts on the mental platform. One who acts on the mental platform has to change his standard of knowledge periodically. We consequently see that one philosopher may disagree with another philosopher, and one scientist may put forward a theory contradicting the theory of another scientist. All of this is due to their working on the mental platform without a standard of knowledge. In the Vedic instructions, however, the standard of knowledge is accepted, even though it may sometimes appear that the statements are contradictory. Because the Vedas are the standard of knowledge, even though they may appear contradictory, they should be accepted. If one does not accept them, he will be bound by the material conditions.

The material conditions are described in this verse as guṇa-pravāha, the flowing of the three modes of material nature. Śrīla Bhaktivinoda Ṭhākura therefore says in a song, miche māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi: "Why are you suffering? Why are you sometimes being drowned in the waves of material nature and sometimes coming to the surface?" Jīva kṛṣṇa-dāsa, ei viśvāsa, karle ta' āra duḥkha nāi: "Please therefore accept yourself as the servant of Kṛṣṇa. Then you will be freed from all miseries." As soon as one surrenders to Kṛṣṇa and accepts the perfect standard of knowledge, which is Bhagavad-gītā as it is, he then comes out of the material modes of nature and does not fall down and lose his knowledge.

Naṣṭa-prajñaḥ. The word prajña means "perfect knowledge," and naṣṭa-prajña means "one who has no perfect knowledge." One who does not have perfect knowledge has only mental speculation. By such mental speculation one falls down and down into a hellish condition of life. By transgressing the laws laid down in the śāstras, one cannot become pure in heart. When one's heart is not purified, one acts according to the three material modes of nature. These activities are very nicely explained in verses 1 through 6 of the Seventeenth Chapter of Bhagavad-gītā. Bhagavad-gītā (2.45) further explains:

traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." The entire world and all material knowledge is within the three modes of material nature. One has to transcend these modes, and to attain that platform of transcendence one must follow the instruction of the Supreme Personality of Godhead and thus become perfect in life. Otherwise one will be knocked down by the waves of the material nature's three modes. This is further explained in Śrīmad-Bhāgavatam (7.5.30) in the words of Prahlāda Mahārāja:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

Materialistic persons, who are too much engaged in material enjoyment and who do not know anything beyond their material experiences, are carried by the whims of material nature. They live a life characterized by chewing the chewed, and they are controlled by their uncontrolled senses. Thus they go down to the darkest regions of hellish life.

TEXT 9

tatra nirbhinna-gātrāṇāṁ

citra-vājaiḥ śilīmukhaiḥ

viplavo 'bhūd duḥkhitānāṁ

duḥsahaḥ karuṇātmanām

SYNONYMS

tatra-there; nirbhinna-being pierced; gātrāṇām-whose bodies; citra-vājaiḥ-with variegated feathers; śilī-mukhaiḥ-by the arrows; viplavaḥ-destruction; abhūt-was done; duḥkhitānām-of the most aggrieved; duḥsahaḥ-unbearable; karuṇa-ātmanām-for persons who are very merciful.

When King Purañjana was hunting in this way, many animals within the forest lost their lives with great pain, being pierced by the sharp arrowheads. Upon seeing these devastating, ghastly activities performed by the King, all the people who were merciful by nature became very unhappy. Such merciful persons could not tolerate seeing all this killing.

When demoniac persons engage in animal-killing, the demigods, or devotees of the Lord, are very much afflicted by this killing. Demoniac civilizations in this modern age maintain various types of slaughterhouses all over the world. Rascal svāmīs and yogīs encourage foolish persons to go on eating flesh and killing animals and at the same time continue their so-called meditation and mystical practices. All these affairs are ghastly, and a compassionate person, namely a devotee of the Lord, becomes very unhappy to see such a sight. The hunting process is also carried on in a different way, as we have already explained. Hunting women, drinking different types of liquor, becoming intoxicated, killing animals and enjoying sex all serve as the basis of modern civilization. Vaiṣṇavas are unhappy to see such a situation in the world, and therefore they are very busy spreading this Kṛṣṇa consciousness movement.

The devotees are pained to see the hunting and killing of animals in the forest, the wholesale slaughter of animals in the slaughterhouses, and the exploitation of young girls in brothels that function under different names as clubs and societies. Being very much compassionate upon the killing of animals in sacrifice, the great sage Nārada began his instructions to King Prācīnabarhiṣat. In these instructions, Nārada Muni explained that devotees like him are very much afflicted by all the killing that goes on in human society. Not only are saintly persons afflicted by this killing, but even God Himself is afflicted and therefore comes down in the incarnation of Lord Buddha. Jayadeva Gosvāmī therefore sings: sadaya-hṛdaya-darśita-paśu-ghātam. Simply to stop the killing of animals, Lord Buddha compassionately appeared. Some rascals put forward the theory that an animal has no soul or is something like dead stone. In this way they rationalize that there is no sin in animal-killing. Actually animals are not dead stone, but the killers of animals are stonehearted. Consequently no reason or philosophy appeals to them. They continue keeping slaughterhouses and killing animals in the forest. The conclusion is that one who does not care for the instructions of saintly persons like Nārada and his disciplic succession surely falls into the category of naṣṭa-prajña and thus goes to hell.

TEXT 10

śaśān varāhān mahiṣān

gavayān ruru-śalyakān

medhyān anyāṁś ca vividhān

vinighnan śramam adhyagāt

SYNONYMS

śaśān-rabbits; varāhān-boars; mahiṣān-buffalo; gavayān-bison; ruru-black deer; śalyakān-porcupines; medhyān-game animals; anyān-others; ca-and; vividhān-various; vinighnan-by killing; śramam adhyagāt-became very tired.

In this way King Purañjana killed many animals, including rabbits, boars, buffalo, bison, black deer, porcupines and other game animals. After killing and killing, the King became very tired.

A person in the mode of ignorance commits many sinful activities. In the Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī explains that a man becomes sinful out of ignorance only. The resultant effect of sinful life is suffering. Those who are not in knowledge, who commit violations of the standard laws, are subject to be punished under criminal laws. Similarly, the laws of nature are very stringent. If a child touches fire without knowing the effect, he must be burned, even though he is only a child. If a child violates the law of nature, there is no compassion. Only through ignorance does a person violate the laws of nature, and when he comes to knowledge he does not commit any more sinful acts.

The King became tired after killing so many animals. When a man comes in contact with a saintly person, he becomes aware of the stringent laws of nature and thus becomes a religious person. Irreligious persons are like animals, but in this Kṛṣṇa consciousness movement such persons can come to a sense of understanding things as they are and abandon the four principles of prohibited activities-namely illicit sex life, meat-eating, gambling and intoxication. This is the beginning of religious life. Those who are so-called religious and indulge in these four principles of prohibited activities are pseudoreligionists. Religious life and sinful activity cannot parallel one another. If one is serious in accepting a religious life, or the path of salvation, he must adhere to the four basic rules and regulations. However sinful a man may be, if he receives knowledge from the proper spiritual master and repents his past activities in his sinful life and stops them, he immediately becomes eligible to return home, back to Godhead. This is made possible just by following the rules and regulations given by the śāstra and following the bona fide spiritual master.

At present the whole world is on the verge of retiring from a blind materialistic civilization, which may be likened to hunting animals in the forest. People should take advantage of this Kṛṣṇa consciousness movement and leave their troublesome life of killing. It is said that the killers of animals should neither live nor die. If they live only to kill animals and enjoy women, life is not very prosperous. And as soon as a killer dies, he enters the cycle of birth and death in the lower species of life. That also is not desirable. The conclusion is that killers should retire from the killing business and take to this Kṛṣṇa consciousness movement to make life perfect. A confused, frustrated man cannot get relief by committing suicide because suicide will simply lead him to take birth in the lower species of life or to remain a ghost, unable to attain a gross material body. Therefore the perfect course is to retire altogether from sinful activities and take up Kṛṣṇa consciousness. In this way one can become completely perfect and go back home, back to Godhead.

TEXT 11

tataḥ kṣut-tṛṭ-pariśrānto

nivṛtto gṛham eyivān

kṛta-snānocitāhāraḥ

saṁviveśa gata-klamaḥ

SYNONYMS

tataḥ-thereafter; kṣut-by hunger; tṛṭ-thirst; pariśrāntaḥ-being too fatigued; nivṛttaḥ-having ceased; gṛham eyivān-came back to his home; kṛta-taken; snāna-bath; ucita-āhāraḥ-exactly required foodstuffs; saṁviveśa-took rest; gata-klamaḥ-freed from all fatigue.

After this, the King, very much fatigued, hungry and thirsty, returned to his royal palace. After returning, he took a bath and had an appropriate dinner. Then he took rest and thus became freed from all restlessness.

A materialistic person works throughout the whole week very, very hard. He is always asking, "Where is money? Where is money?" Then, at the end of the week, he wants to retire from these activities and go to some secluded place to rest. King Purañjana returned to his home because he was very much fatigued from hunting animals in the forest. In this way his conscience came to stop him from committing further sinful activities and make him return home. In Bhagavad-gītā materialistic persons are described as duṣkṛtinaḥ, which indicates those who are always engaged in sinful activities. When a person comes to his senses and understands how he is engaging in sinful activities, he returns to his conscience, which is herein figuratively described as the palace. Generally a materialistic person is infected by the material modes of passion and ignorance. The results of passion and ignorance are lust and greed. In the life of a materialist, activity means working in lust and greed. However, when he comes to his senses, he wants to retire. According to Vedic civilization, such retirement is positively recommended, and this portion of life is called vānaprastha. Retirement is absolutely necessary for a materialist who wants to become free from the activities of a sinful life.

King Purañjana's coming home, taking bath and having an appropriate dinner indicate that a materialistic person must retire from sinful activities and become purified by accepting a spiritual master and hearing from him about the values of life. If one would do this, he would feel completely refreshed, just as one feels after taking a bath. After receiving initiation from a bona fide spiritual master, one must abandon all kinds of sinful activities, namely illicit sex, intoxication, gambling and meat-eating.

The word ucitāhāraḥ used in this verse is important. Ucita means "appropriate." One must eat appropriately and not take after food as hogs take after stool. For a human being there are eatables described in Bhagavad-gītā (17.8) as sāttvika-āhāra, or food in the mode of goodness. One should not indulge in eating food in the modes of passion and ignorance. This is called ucitāhāra, or appropriate eating. One who is always eating meat or drinking liquor, which is eating and drinking in passion and ignorance, must give these things up so that his real consciousness may be awakened. In this way one may become peaceful and refreshed. If one is restless or fatigued, one cannot understand the science of God. As stated in Śrīmad-Bhāgavatam (1.2.20):

evaṁ prasanna-manaso
bhagavad-bhakti-yogataḥ
bhagavat-tattva-vijñānaṁ
mukta-saṅgasya jāyate

Unless one can become free from the influence of passion and ignorance, he cannot be pacified, and without being pacified, one cannot understand the science of God. King Purañjana's returning home is indicative of man's returning to his original consciousness, known as Kṛṣṇa consciousness. Kṛṣṇa consciousness is absolutely necessary for one who has committed a lot of sinful activities, especially killing animals or hunting in the forest.

TEXT 12

ātmānam arhayāṁ cakre

dhūpālepa-srag-ādibhiḥ

sādhv-alaṅkṛta-sarvāṅgo

mahiṣyām ādadhe manaḥ

SYNONYMS

ātmānam-himself; arhayām-as it ought to be done; cakre-did; dhūpa-incense; ālepa-smearing the body with sandalwood pulp; srak-garlands; ādibhiḥ-beginning with; sādhu-saintly, beautifully; alaṅkṛta-being decorated; sarva-aṅgaḥ-all over the body; mahiṣyām-unto the Queen; ādadhe-he gave; manaḥ-mind.

After this, King Purañjana decorated his body with suitable ornaments. He also smeared scented sandalwood pulp over his body and put on flower garlands. In this way he became completely refreshed. After this, he began to search out his Queen.

When a man comes into good consciousness and accepts a saintly person as a spiritual master, he hears many Vedic instructions in the form of philosophy, stories, narrations about great devotees and transactions between God and His devotees. In this way a man becomes refreshed in mind, exactly like a person who smears scented sandalwood pulp all over his body and decorates himself with ornaments. These decorations may be compared to knowledge of religion and the self. Through such knowledge one becomes detached from a materialistic way of life and engages himself in always hearing Śrīmad-Bhāgavatam, Bhagavad-gītā and other Vedic literatures. The word sādhv-alaṅkṛta used in this verse indicates that one must be absorbed in knowledge gathered from the instructions of saintly persons. Just as King Purañjana began to search out his better half, the Queen, one who is decorated with knowledge and instructions from saintly persons should try to search out his original consciousness, Kṛṣṇa consciousness. One cannot return to Kṛṣṇa consciousness unless he is favored by the instructions of a saintly person. Therefore Śrīla Narottama dāsa Ṭhākura sings: sādhu-śāstra-guru-vākya, cittete kariyā aikya. If we want to become saintly persons, or if we want to return to our original Kṛṣṇa consciousness, we must associate with sādhu (a saintly person), śāstra (authoritative Vedic literature) and guru (a bona fide spiritual master). This is the process.

TEXT 13

tṛpto hṛṣṭaḥ sudṛptaś ca

kandarpākṛṣṭa-mānasaḥ

na vyacaṣṭa varārohāṁ

gṛhiṇīṁ gṛha-medhinīm

SYNONYMS

tṛptaḥ-satisfied; hṛṣṭaḥ-joyful; su-dṛptaḥ-being very proud; ca-also; kandarpa-by Cupid; ākṛṣṭa-attracted; mānasaḥ-his mind; na-did not; vyacaṣṭa-try; vara-ārohām-higher consciousness; gṛhiṇīm-wife; gṛha-medhinīm-one who keeps her husband in material life.

After taking his dinner and having his thirst and hunger satisfied, King Purañjana felt some joy within his heart. Instead of being elevated to a higher consciousness, he became captivated by Cupid, and was moved by a desire to find his wife, who kept him satisfied in his household life.

This verse is very significant for those desiring to elevate themselves to a higher level of Kṛṣṇa consciousness. When a person is initiated by a spiritual master, he changes his habits and does not eat undesirable eatables or engage in the eating of meat, the drinking of liquor, illicit sex or gambling. Sāttvika-āhāra, foodstuffs in the mode of goodness, are described in the śāstras as wheat, rice, vegetables, fruits, milk, sugar, and milk products. Simple food like rice, dhal, capātīs, vegetables, milk and sugar constitute a balanced diet, but sometimes it is found that an initiated person, in the name of prasāda, eats very luxurious foodstuffs. Due to his past sinful life he becomes attracted by Cupid and eats good food voraciously. It is clearly visible that when a neophyte in Kṛṣṇa consciousness eats too much, he falls down. Instead of being elevated to pure Kṛṣṇa consciousness, he becomes attracted by Cupid. The so-called brahmacārī becomes agitated by women, and the vānaprastha may again become captivated into having sex with his wife. Or he may begin to search out another wife. Due to some sentiment, he may give up his own wife and come into the association of devotees and a spiritual master, but due to his past sinful life he cannot stay. Instead of being elevated to Kṛṣṇa consciousness, he falls down, being attracted by Cupid, and takes to another wife for sex enjoyment. The fall of the neophyte devotee from the path of Kṛṣṇa consciousness down to material life is described in Śrīmad-Bhāgavatam (1.5.17) by Nārada Muni.

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

This indicates that although a neophyte devotee may fall down from the path of Kṛṣṇa consciousness due to his immaturity, his service to Kṛṣṇa never goes in vain. However, a person who remains steadfast in his family duty or so-called social or family obligation but does not take to Kṛṣṇa consciousness receives no profit. One who comes to Kṛṣṇa consciousness must be very cautious and refrain from prohibited activities, as defined by Rūpa Gosvāmī in his Upadeśāmṛta (2):

atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati

A neophyte devotee should neither eat too much nor collect more money than necessary. Eating too much or collecting too much is called atyāhāra. For such atyāhāra one must endeavor very much. This is called prayāsa. Superficially one may show himself to be very much faithful to the rules and regulations, but at the same time not be fixed in the regulative principles. This is called niyamāgraha. By mixing with undesirable persons, or jana-saṅga, one becomes tainted with lust and greed and falls down from the path of devotional service.

TEXT 14

antaḥpura-striyo 'pṛcchad

vimanā iva vediṣat

api vaḥ kuśalaṁ rāmāḥ

seśvarīṇāṁ yathā purā

SYNONYMS

antaḥ-pura-household; striyaḥ-women; apṛcchat-he asked; vimanāḥ-being very much anxious; iva-like; vediṣat-O King Prācīnabarhi; api-whether; vaḥ-your; kuśalam-good fortune; rāmāḥ-O you beautiful women; sa-īśvarīṇām-with your mistress; yathā-as; purā-before.

At that time King Purañjana was a little anxious, and he inquired from the household women: My dear beautiful women, are you and your mistress all very happy like before, or not?

In this verse the word vediṣat indicates King Prācīnabarhi. When a man becomes refreshed by association with devotees and awakes to Kṛṣṇa consciousness, he consults the activities of his mind-namely thinking, feeling and willing-and decides whether he should return to his material activities or stay steady in spiritual consciousness. The word kuśalam refers to that which is auspicious. One can make his home perfectly auspicious when he engages in devotional service to Lord Viṣṇu. When one is engaged in activities other than viṣṇu-bhakti, or in other words when one is engaged in material activities, he is always filled with anxieties. A sane man should consult his mind, its thinking, feeling and willing processes, and decide how these processes should be utilized. If one always thinks of Kṛṣṇa, feels how to serve Him and wills to execute the order of Kṛṣṇa, it should be known that he has taken good instruction from his intelligence, which is called the mother. Although the King was refreshed, he nonetheless inquired about his wife. Thus he was consulting, thinking and willing how he could return to his steady good consciousness. The mind may suggest that by viṣaya-bhoga, or sense enjoyment, one can become happy, but when one becomes advanced in Kṛṣṇa consciousness, he does not derive happiness from material activities. This is explained in Bhagavad-gītā (2.59):

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

"The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness." One cannot be unattached to the sense objects unless he finds better engagement in devotional service. paraṁ dṛṣṭvā nivartate. One can cease from material activities only when one actually engages in devotional service.

TEXT 15

na tathaitarhi rocante

gṛheṣu gṛha-sampadaḥ

yadi na syād gṛhe mātā

patnī vā pati-devatā

vyaṅge ratha iva prājñaḥ

ko nāmāsīta dīnavat

SYNONYMS

na-not; tathā-like before; etarhi-at this moment; rocante-become pleasing; gṛheṣu-at home; gṛha-sampadaḥ-all household paraphernalia; yadi-if; na-not; syāt-there is; gṛhe-at home; mātā-mother; patnī-wife; vā-or; pati-devatā-devoted to the husband; vyaṅge-without wheels; rathe-in a chariot; iva-like; prājñaḥ-learned man; kaḥ-who is that; nāma-indeed; āsīta-would sit; dīna-vat-like a poverty-stricken creature.

King Purañjana said: I do not understand why my household paraphernalia does not attract me as before. I think that if there is neither a mother nor devoted wife at home, the home is like a chariot without wheels. Where is the fool who will sit down on such an unworkable chariot?

The great politician Cāṇakya Paṇḍita said:

mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham

"If a person has neither a mother nor a pleasing wife at home, he should leave home and go to the forest, because for him there is no difference between the forest and home." The real mātā, or mother, is devotional service to the Lord, and the real patnī, or devoted wife, is a wife who helps her husband execute religious principles in devotional service. These two things are required for a happy home.

Actually, a woman is supposed to be the energy of the man. Historically, in the background of every great man there is either a mother or a wife. One's household life is very successful if he has both a good wife and mother. In such a case, everything about household affairs and all the paraphernalia in the house becomes very pleasing. Lord Caitanya Mahāprabhu had both a good mother and pleasing wife, and He was very happy at home. Nonetheless, for the benefit of the whole human race, He took sannyāsa and left both His mother and wife. In other words, it is essential that one have both a good mother and wife in order to become perfectly happy at home. Otherwise home life has no meaning. Unless one is religiously guided by intelligence and renders devotional service unto the Supreme Personality of Godhead, his home can never become very pleasing to a saintly person. In other words, if a man has a good mother or a good wife, there is no need of his taking sannyāsa-that is, unless it is absolutely necessary, as it was for Lord Caitanya Mahāprabhu.

TEXT 16

kva vartate sā lalanā

majjantaṁ vyasanārṇave

yā mām uddharate prajñāṁ

dīpayantī pade pade

SYNONYMS

kva-where; vartate-is now staying; sā-she; lalanā-woman; majjantam-while drowning; vyasana-arṇave-in the ocean of danger; yā-who; mām-me; uddharate-delivers; prajñām-good intelligence; dīpayantī-enlightening; pade pade-in every step.

Kindly let me know the whereabouts of that beautiful woman who always saves me when I am drowning in the ocean of danger. By giving me good intelligence at every step, she always saves me.

There is no difference between a good wife and good intelligence. One who possesses good intelligence can deliberate properly and save himself from many dangerous conditions. In material existence there is danger at every step. In Śrīmad-Bhāgavatam (10.14.58) it is said: padaṁ padaṁ yad vipadāṁ na teṣām. This material world is not actually a place of residence for an intelligent person or a devotee because here there is danger at every step. Vaikuṇṭha is the real home for the devotee, for there is no anxiety and no danger. Good intelligence means becoming Kṛṣṇa conscious. In the Caitanya-caritāmṛta it is said: kṛṣṇa ye bhaje se baḍa catura. Unless one is Kṛṣṇa conscious, he cannot be called an intelligent person.

Herein we see that King Purañjana was searching after his good wife, who always helped him out of the dangerous situations that always occur in material existence. As already explained, a real wife is dharma-patnī. That is, a woman accepted in marriage by ritualistic ceremony is called dharma-patnī, which signifies that she is accepted in terms of religious principles. Children born of dharma-patnī, or a woman married according to religious principles, inherit the property of the father, but children born of a woman who is not properly married do not inherit the father's property. The word dharma-patnī also refers to a chaste wife. A chaste wife is one who never had any connection with men before her marriage. Once a woman is given the freedom to mingle with all kinds of men in her youth, it is very difficult for her to keep chaste. She generally cannot remain chaste. When butter is brought into the proximity of fire, it melts. The woman is like fire, and man is like the butter. But if one gets a chaste wife, accepted through a religious marriage ritual, she can be of great help when one is threatened by the many dangerous situations of life. Actually such a wife can become the source of all good intelligence. With such a good wife, the family's engagement in the devotional service of the Lord actually makes a home a gṛhastha-āśrama, or household dedicated to spiritual cultivation.

TEXT 17

rāmā ūcuḥ

nara-nātha na jānīmas

tvat-priyā yad vyavasyati

bhūtale niravastāre

śayānāṁ paśya śatru-han

SYNONYMS

rāmāḥ ūcuḥ-the women thus spoke; nara-nātha-O King; na jānīmaḥ-we do not know; tvat-priyā-your beloved; yat vyavasyati-why she has taken to this sort of life; bhū-tale-on the ground; niravastāre-without bedding; śayānām-lying down; paśya-look; śatru-han-O killer of enemies.

All the women addressed the King: O master of the citizens, we do not know why your dear wife has taken on this sort of existence. O killer of enemies, kindly look! She is lying on the ground without bedding. We cannot understand why she is acting this way.

When a person is devoid of devotional service, or viṣṇu-bhakti, he takes to many sinful activities. King Purañjana left home, neglected his own wife and engaged himself in killing animals. This is the position of all materialistic men. They do not care for a married chaste wife. They take the wife only as an instrument for sense enjoyment, not as a means for devotional service. To have unrestricted sex life, the karmīs work very hard. They have concluded that the best course is to have sex with any woman and simply pay the price for her, as though she were a mercantile commodity. Thus they engage their energy in working very hard for such material acquisitions. Such materialistic people have lost their good intelligence. They must search out their intelligence within the heart. A person who does not have a chaste wife accepted by religious principles always has a bewildered intelligence.

The wife of King Purañjana was lying on the ground because she was neglected by her husband. Actually the woman must always be protected by her husband. We always speak of the goddess of fortune as being placed on the chest of Nārāyaṇa. In other words, the wife must remain embraced by her husband. Thus she becomes beloved and well protected. Just as one saves his money and places it under his own personal protection, one should similarly protect his wife by his own personal supervision. Just as intelligence is always within the heart, so a beloved chaste wife should always have her place on the chest of a good husband. This is the proper relationship between husband and wife. A wife is therefore called ardhāṅganī, or half of the body. One cannot remain with only one leg, one hand or only one side of the body. He must have two sides. Similarly, according to nature's way, husband and wife should live together. In the lower species of life, among birds and animals, it is seen that by nature's arrangement the husband and wife live together. It is similarly ideal in human life for the husband and wife to live together. The home should be a place for devotional service, and the wife should be chaste and accepted by a ritualistic ceremony. In this way one can become happy at home.

TEXT 18

nārada uvāca

purañjanaḥ sva-mahiṣīṁ

nirīkṣyāvadhutāṁ bhuvi

tat-saṅgonmathita-jñāno

vaiklavyaṁ paramaṁ yayau

SYNONYMS

nāradaḥ uvāca-the great sage Nārada spoke; purañjanaḥ-King Purañjana; sva-mahiṣīm-his own Queen; nirīkṣya-after seeing; avadhutām-appearing like a mendicant; bhuvi-on the ground; tat-her; saṅga-by association; unmathita-encouraged; jñānaḥ-whose knowledge; vaiklavyam-bewilderment; paramam-supreme; yayau-obtained.

The great sage Nārada continued: My dear King Prācīnabarhi, as soon as King Purañjana saw his Queen lying on the ground, appearing like a mendicant, he immediately became bewildered.

In this verse the word avadhutām is especially significant, for it refers to a mendicant who does not take care of his body. Since the Queen was lying on the ground without bedding and proper dress, King Purañjana became very much aggrieved. In other words, he repented that he had neglected his intelligence and had engaged himself in the forest in killing animals. In other words, when one's good intelligence is separated or neglected, he fully engages in sinful activities. Due to neglecting one's good intelligence, or Kṛṣṇa consciousness, one becomes bewildered and engages in sinful activities. Upon realizing this, a man becomes repentant. Such repentance is described by Narottama dāsa Ṭhākura:

hari hari viphale janama goṅāinu
manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā viṣa khāinu

Narottama dāsa Ṭhākura herein says that he repents for having spoiled his human life and knowingly drunk poison. By not being Kṛṣṇa conscious, one willingly drinks the poison of material life. The purport is that one certainly becomes addicted to sinful activities when he becomes devoid of his good chaste wife, or when he has lost his good sense and does not take to Kṛṣṇa consciousness.

TEXT 19

sāntvayan ślakṣṇayā vācā

hṛdayena vidūyatā

preyasyāḥ sneha-saṁrambha-

liṅgam ātmani nābhyagāt

SYNONYMS

sāntvayan-pacifying; ślakṣṇayā-by sweet; vācā-words; hṛdayena-with a heart; vidūyatā-regretting very much; preyasyāḥ-of his beloved; sneha-from affection; saṁrambha-of anger; liṅgam-symptom; ātmani-in her heart; na-did not; abhyagāt-arouse.

The King, with aggrieved mind, began to speak to his wife with very pleasing words. Although he was filled with regret and tried to pacify her, he could not see any symptom of anger caused by love within the heart of his beloved wife.

The King very much regretted having left his Queen and having gone to the forest to execute sinful activities. When a person regrets his sinful activities, the abandoning of Kṛṣṇa consciousness and good intelligence, his path of deliverance from the path of material clutches is opened. As stated in Śrīmad-Bhāgavatam (5.5.5): parābhavas tāvad abodha jāto yāvan na jijñāsata ātma-tattvam. When a person loses his Kṛṣṇa consciousness and loses interest in self-realization, he must engage in sinful activities. All one's activities in a life devoid of Kṛṣṇa consciousness simply lead to defeat and misuse of one's life. Naturally one who comes to Kṛṣṇa consciousness regrets his previous sinful activities in the human form. Only by this process can one be delivered from the clutches of nescience or ignorance in materialistic life.

TEXT 20

anuninye 'tha śanakair

vīro 'nunaya-kovidaḥ

pasparśa pāda-yugalam

āha cotsaṅga-lālitām

SYNONYMS

anuninye-began to flatter; atha-thus; śanakaiḥ-gradually; vīraḥ-the hero; anunaya-kovidaḥ-one who is very expert in flattery; pasparśa-touched; pāda-yugalam-both the feet; āha-he said; ca-also; utsaṅga-on his lap; lālitām-thus being embraced.

Because the King was very expert in flattery, he began to pacify his Queen very slowly. First he touched her two feet, then embraced her nicely, seating her on his lap, and began to speak as follows.

One has to awaken his Kṛṣṇa consciousness by first regretting his past deeds. Just as King Purañjana began to flatter his Queen, one should, by deliberate consideration, raise himself to the platform of Kṛṣṇa consciousness. To attain such an end, one must touch the lotus feet of the spiritual master. Kṛṣṇa consciousness cannot be achieved by self-endeavor. One must therefore approach a self-realized, Kṛṣṇa conscious person and touch his lotus feet. Prahlāda Mahārāja therefore said:

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

(Bhāg. 7.5.32)

One cannot come to the precincts of Kṛṣṇa consciousness unless he touches the dust of the lotus feet of a person who has become a mahātmā, a great devotee. This is the beginning of the surrendering process. Lord Kṛṣṇa wants everyone to surrender unto Him, and this surrendering process begins when one touches the lotus feet of a bona fide spiritual master. By sincerely rendering service to a bona fide spiritual master, one begins his spiritual life in Kṛṣṇa consciousness. Touching the lotus feet of a spiritual master means giving up one's false prestige and unnecessarily puffed-up position in the material world. Those who remain in the darkness of material existence due to their falsely prestigious positions-so-called scientists and philosophers-are actually atheists. They do not know the ultimate cause of everything. Although bewildered, they are not ready to surrender themselves to the lotus feet of a person who knows things in their proper perspective. In other words, one cannot arouse Kṛṣṇa consciousness simply by his own mental speculation. One must surrender to a bona fide spiritual master. Only this process will help one.

TEXT 21

purañjana uvāca

nūnaṁ tv akṛta-puṇyās te

bhṛtyā yeṣv īśvarāḥ śubhe

kṛtāgaḥsv ātmasāt kṛtvā

śikṣā-daṇḍaṁ na yuñjate

SYNONYMS

purañjanaḥ uvāca-Purañjana said; nūnam-certainly; tu-then; akṛta-puṇyāḥ-those who are not pious; te-such; bhṛtyāḥ-servants; yeṣu-unto whom; īśvarāḥ-the masters; śubhe-O most auspicious one; kṛta-āgaḥsu-having committed an offense; ātmasāt-accepting as their own; kṛtvā-doing so; śikṣā-instructive; daṇḍam-punishment; na yuñjate-do not give.

King Purañjana said: My dear beautiful wife, when a master accepts a servant as his own man, but does not punish him for his offenses, the servant must be considered unfortunate.

According to Vedic civilization, domestic animals and servants are treated exactly like one's own children. Animals and children are sometimes punished not out of vengeance but out of love. Similarly, a master sometimes punishes his servant, not out of vengeance but out of love, to correct him and bring him to the right point. Thus King Purañjana took his punishment dealt by his wife, the Queen, as mercy upon him. He considered himself the most obedient servant of the Queen. She was angry at him for his sinful activities-namely, hunting in the forest and leaving her at home. King Purañjana accepted the punishment as actual love and affection from his wife. In the same way, when a person is punished by the laws of nature, by the will of God, he should not be disturbed. A real devotee thinks in this way. When a devotee is put into an awkward position, he takes it as the mercy of the Supreme Lord.

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

(Bhāg. 10.14.8)

This verse states that the devotee accepts a reversal of his position in life as a benediction by the Lord and consequently offers the Lord more obeisances and prayers, thinking that the punishment is due to his past misdeeds and that the Lord is punishing him very mildly. The punishment awarded by the state or by God for one's own faults is actually for one's benefit. In the Manu-saṁhitā it is said that the King should be considered merciful when he condemns a murderer to death because a murderer punished in this life becomes freed from his sinful activity and in the next life takes birth cleared of all sins. If one accepts punishment as a reward dealt by the master, he becomes intelligent enough not to commit the same mistake again.

TEXT 22

paramo 'nugraho daṇḍo

bhṛtyeṣu prabhuṇārpitaḥ

bālo na veda tat tanvi

bandhu-kṛtyam amarṣaṇaḥ

SYNONYMS

paramaḥ-supreme; anugrahaḥ-mercy; daṇḍaḥ-punishment; bhṛtyeṣu-upon the servants; prabhuṇā-by the master; arpitaḥ-awarded; bālaḥ-foolish; na-does not; veda-know; tat-that; tanvi-O slender maiden; bandhu-kṛtyam-the duty of a friend; amarṣaṇaḥ-angry.

My dear slender maiden, when a master chastises his servant, the servant should accept this as great mercy. One who becomes angry must be very foolish not to know that such is the duty of his friend.

It is said that when a foolish man is instructed in something very nice, he generally cannot accept it. Indeed, he actually becomes angry. Such anger is compared to the poison of a serpent, for when a serpent is fed milk and bananas, its poison actually increases. Instead of becoming merciful or sober, the serpent increases its poisonous venom when fed nice foodstuffs. Similarly, when a fool is instructed, he does not rectify himself, but actually becomes angry.

TEXT 23

sā tvaṁ mukhaṁ sudati subhrv anurāga-bhāra-

vrīḍā-vilamba-vilasad-dhasitāvalokam

nīlālakālibhir upaskṛtam unnasaṁ naḥ

svānāṁ pradarśaya manasvini valgu-vākyam

SYNONYMS

sā-that (you, my wife); tvam-you; mukham-your face; su-dati-with beautiful teeth; su-bhru-with beautiful eyebrows; anurāga-attachment; bhāra-loaded by; vrīḍā-feminine shyness; vilamba-hanging down; vilasat-shining; hasita-smiling; avalokam-with glances; nīla-bluish; alaka-with hair; alibhiḥ-beelike; upaskṛtam-thus being beautiful; unnasam-with a raised nose; naḥ-to me; svānām-who am yours; pradarśaya-please show; manasvini-O most thoughtful lady; valgu-vākyam-with sweet words.

My dear wife, your teeth are very beautifully set, and your attractive features make you appear very thoughtful. Kindly give up your anger, be merciful upon me, and please smile upon me with loving attachment. When I see a smile on your beautiful face, and when I see your hair, which is as beautiful as the color blue, and see your raised nose and hear your sweet talk, you will become more beautiful to me and thus attract me and oblige me. You are my most respected mistress.

An effeminate husband, simply being attracted by the external beauty of his wife, tries to become her most obedient servant. Śrīpāda Śaṅkarācārya has therefore advised that we not become attracted by a lump of flesh and blood. The story is told that at one time a man, very much attracted to a beautiful woman, wooed the woman in such a way that she devised a plan to show him the ingredients of her beauty. The woman made a date to see him, and before seeing him she took a purgative, and that whole day and night she simply passed stool, and she preserved that stool in a pot. The next night, when the man came to see her, she appeared very ugly and emaciated. When the man inquired from her about the woman with whom he had an engagement, she replied, "I am that very woman." The man refused to believe her, not knowing that she had lost all her beauty due to the violent purgative that caused her to pass stool day and night. When the man began to argue with her, the woman said that she was not looking beautiful because she was separated from the ingredients of her beauty. When the man asked how she could be so separated, the woman said, "Come on, and I will show you." She then showed him the pot filled with liquid stool and vomit. Thus the man became aware that a beautiful woman is simply a lump of matter composed of blood, stool, urine and similar other disgusting ingredients. This is the actual fact, but in a state of illusion, man becomes attracted by illusory beauty and becomes a victim of māyā.

King Purañjana begged his Queen to return to her original beauty. He tried to revive her just as a living entity tries to revive his original consciousness, Kṛṣṇa consciousness, which is very beautiful. All the beautiful features of the Queen could be compared to the beautiful features of Kṛṣṇa consciousness. When one returns to his original Kṛṣṇa consciousness, he actually becomes steady, and his life becomes successful.

TEXT 24

tasmin dadhe damam ahaṁ tava vīra-patni

yo 'nyatra bhūsura-kulāt kṛta-kilbiṣas tam

paśye na vīta-bhayam unmuditaṁ tri-lokyām

anyatra vai mura-ripor itaratra dāsāt

SYNONYMS

tasmin-unto him; dadhe-shall give; damam-punishment; aham-I; tava-to you; vīra-patni-O wife of the hero; yaḥ-one who; anyatra-besides; bhū-sura-kulāt-from the group of demigods on this earth (the brāhmaṇas); kṛta-done; kilbiṣaḥ-offense; tam-him; paśye-I see; na-not; vīta-without; bhayam-fear; unmuditam-without anxiety; tri-lokyām-within the three worlds; anyatra-elsewhere; vai-certainly; mura-ripoḥ-of the enemy of Mura (Kṛṣṇa); itaratra-on the other hand; dāsāt-than the servant.

O hero's wife, kindly tell me if someone has offended you. I am prepared to give such a person punishment as long as he does not belong to the brāhmaṇa caste. But for the servant of Muraripu [Kṛṣṇa], I excuse no one within or beyond these three worlds. No one can freely move after offending you, for I am prepared to punish him.

According to Vedic civilization, a brāhmaṇa, or one who is properly qualified to understand the Absolute Truth-that is, one belonging to the most intelligent social order-as well as the devotee of Lord Kṛṣṇa, who is known as Muradviṣa, enemy of a demon named Mura, is not subject to the rules and regulations of the state. In other words, upon breaking the laws of the state, everyone can be punished by the government except the brāhmaṇas and Vaiṣṇavas. Brāhmaṇas and Vaiṣṇavas never transgress the laws of the state or the laws of nature because they know perfectly well the resultant reactions caused by such law-breaking. Even though they may sometimes appear to violate the laws, they are not to be punished by the king. This instruction was given to King Prācīnabarhiṣat by Nārada Muni. King Purañjana was a representative of King Prācīnabarhiṣat, and Nārada Muni was reminding King Prācīnabarhiṣat of his forefather, Mahārāja Pṛthu, who never chastised a brāhmaṇa or a Vaiṣṇava.

One's pure intelligence, or pure Kṛṣṇa consciousness, becomes polluted by material activities. Pure consciousness can be revived by the process of sacrifice, charity, pious activities, etc., but when one pollutes his Kṛṣṇa consciousness by offending a brāhmaṇa or a Vaiṣṇava, it is very difficult to revive. Śrī Caitanya Mahāprabhu has described the vaiṣṇava-aparādha, or offense to a Vaiṣṇava, as "the mad elephant offense." One should be very careful not to offend a Vaiṣṇava or a brāhmaṇa. Even the great yogī Durvāsā was harassed by the Sudarśana cakra when he offended the Vaiṣṇava Mahārāja Ambarīṣa, who was neither a brāhmaṇa nor a sannyāsī but an ordinary householder. Mahārāja Ambarīṣa was a Vaiṣṇava, and consequently Durvāsā Muni was chastised.

The conclusion is that if Kṛṣṇa consciousness is covered by material sins, one can eliminate the sins simply by chanting the Hare Kṛṣṇa mantra, but if one pollutes his Kṛṣṇa consciousness by offending a brāhmaṇa or a Vaiṣṇava, one cannot revive it until one properly atones for the sin by pleasing the offended Vaiṣṇava or brāhmaṇa. This was the course that Durvāsā Muni had to follow, for he surrendered unto Mahārāja Ambarīṣa. A vaiṣṇava-aparādha cannot be atoned for by any means other than by begging the pardon of the offended Vaiṣṇava.

TEXT 25

vaktraṁ na te vitilakaṁ malinaṁ viharṣaṁ

saṁrambha-bhīmam avimṛṣṭam apeta-rāgam

paśye stanāv api śucopahatau sujātau

bimbādharaṁ vigata-kuṅkuma-paṅka-rāgam

SYNONYMS

vaktram-face; na-never; te-your; vitilakam-without being decorated; malinam-unclean; viharṣam-morose; saṁrambha-with anger; bhīmam-dangerous; avimṛṣṭam-without luster; apeta-rāgam-without affection; paśye-I have seen; stanau-your breasts; api-also; śucā-upahatau-wet because of your tears; su-jātau-so nice; bimba-adharam-red lips; vigata-without; kuṅkuma-paṅka-saffron; rāgam-color.

My dear wife, until this day I have never seen your face without tilaka decorations, nor have I seen you so morose and without luster or affection. Nor have I seen your two nice breasts wet with tears from your eyes. Nor have I ever before seen your lips, which are ordinarily as red as the bimba fruit, without their reddish hue.

Every woman looks very beautiful when decorated with tilaka and vermillion. A woman generally becomes very attractive when her lips are colored with reddish saffron or vermillion. But when one's consciousness and intelligence are without any brilliant thoughts about Kṛṣṇa, they become morose and lusterless, so much so that one cannot derive any benefit despite sharp intelligence.

TEXT 26

tan me prasīda suhṛdaḥ kṛta-kilbiṣasya

svairaṁ gatasya mṛgayāṁ vyasanāturasya

kā devaraṁ vaśa-gataṁ kusumāstra-vega-

visrasta-pauṁsnam uśatī na bhajeta kṛtye

SYNONYMS

tat-therefore; me-unto me; prasīda-be kind; su-hṛdaḥ-intimate friend; kṛta-kilbiṣasya-having committed sinful activities; svairam-independently; gatasya-who went; mṛgayām-hunting; vyasana-āturasya-being influenced by sinful desire; kā-what woman; devaram-the husband; vaśa-gatam-under her control; kusuma-astra-vega-pierced by the arrow of Cupid; visrasta-scattered; pauṁsnam-his patience; uśatī-very beautiful; na-never; bhajeta-would embrace; kṛtye-in proper duty.

My dear Queen, due to my sinful desires I went to the forest to hunt without asking you. Therefore I must admit that I have offended you. Nonetheless, thinking of me as your most intimate subordinate, you should still be very much pleased with me. Factually I am very much bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the beautiful woman who would give up her lusty husband and refuse to unite with him?

Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man-she enjoys the attack, being too lusty. In other words, when one's intelligence is properly utilized, both the intellect and the intelligent person enjoy one another with great satisfaction. As stated in Śrīmad-Bhāgavatam (7.9.45):

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham

The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry."

Chapter Twenty-seven

Attack by Caṇḍavega on the City of King Purañjana; the Character of Kālakanyā

TEXT 1

nārada uvāca

itthaṁ purañjanaṁ sadhryag

vaśamānīya vibhramaiḥ

purañjanī mahārāja

reme ramayatī patim

SYNONYMS

nāradaḥ uvāca-Nārada said; ittham-thus; purañjanam-King Purañjana; sadhryak-completely; vaśamānīya-bringing under her control; vibhramaiḥ-by her charms; purañjanī-the wife of King Purañjana; mahā-rāja-O King; reme-enjoyed; ramayatī-giving all satisfaction; patim-to her husband.

The great sage Nārada continued: My dear King, after bewildering her husband in different ways and bringing him under her control, the wife of King Purañjana gave him all satisfaction and enjoyed sex life with him.

After hunting in the forest, King Purañjana returned home, and after refreshing himself by taking a bath and eating nice food, he searched for his wife. When he saw her lying down on the ground without a bed, as if neglected, and devoid of any proper dress, he became very much aggrieved. He then became attracted to her and began to enjoy her company. A living entity is similarly engaged in the material world in sinful activities. These sinful activities may be compared to King Purañjana's hunting in the forest.

A sinful life can be counteracted by various processes of religion such as yajña, vrata and dāna-that is, the performance of sacrifices, the taking of a vow for some religious ritual, and the giving of charity. In this way one may become free from the reactions of sinful life and at the same time awaken his original Kṛṣṇa consciousness. By coming home, taking his bath, eating nice foodstuffs, getting refreshed and searching out his wife, King Purañjana came to his good consciousness in his family life. In other words, a systematic family life as enjoined in the Vedas is better than an irresponsible sinful life. If a husband and wife combine together in Kṛṣṇa consciousness and live together peacefully, that is very nice. However, if a husband becomes too much attracted by his wife and forgets his duty in life, the implications of materialistic life will again resume. Śrīla Rūpa Gosvāmī has therefore recommended, anāsaktasya viṣayān (Bhakti-rasāmṛta-sindhu 1.2.255). Without being attached by sex, the husband and wife may live together for the advancement of spiritual life. The husband should engage in devotional service, and the wife should be faithful and religious according to the Vedic injunctions. Such a combination is very good. However, if the husband becomes too much attracted to the wife due to sex, the position becomes very dangerous. Women in general are very much sexually inclined. Indeed, it is said that a woman's sex desire is nine times stronger than a man's. It is therefore a man's duty to keep a woman under his control by satisfying her, giving her ornaments, nice food and clothes, and engaging her in religious activities. Of course, a woman should have a few children and in this way not be disturbing to the man. Unfortunately, if the man becomes attracted to the woman simply for sex enjoyment, then family life becomes abominable.

The great politician Cāṇakya Paṇḍita has said: bhāryā rūpavatī śatruḥ-a beautiful wife is an enemy. Of course every woman in the eyes of her husband is very beautiful. Others may see her as not very beautiful, but the husband, being very much attracted to her, sees her always as very beautiful. If the husband sees the wife as very beautiful, it is to be assumed that he is too much attracted to her. This attraction is the attraction of sex. The whole world is captivated by the two modes of material nature rajo-guṇa and tamo-guṇa, passion and ignorance. Generally women are very much passionate and are less intelligent; therefore somehow or other a man should not be under the control of their passion and ignorance. By performing bhakti-yoga, or devotional service, a man can be raised to the platform of goodness. If a husband situated in the mode of goodness can control his wife, who is in passion and ignorance, the woman is benefited. Forgetting her natural inclination for passion and ignorance, the woman becomes obedient and faithful to her husband, who is situated in goodness. Such a life becomes very welcome. The intelligence of the man and woman may then work very nicely together, and they can make a progressive march toward spiritual realization. Otherwise, the husband, coming under the control of the wife, sacrifices his quality of goodness and becomes subservient to the qualities of passion and ignorance. In this way the whole situation becomes polluted.

The conclusion is that a household life is better than a sinful life devoid of responsibility, but if in the household life the husband becomes subordinate to the wife, involvement in materialistic life again becomes prominent. In this way a man's material bondage becomes enhanced. Because of this, according to the Vedic system, after a certain age a man is recommended to abandon his family life for the stages of vānaprastha and sannyāsa.

TEXT 2

sa rājā mahiṣīṁ rājan

susnātāṁ rucirānanām

kṛta-svastyayanāṁ tṛptām

abhyanandad upāgatām

SYNONYMS

saḥ-he; rājā-the King; mahiṣīm-the Queen; rājan-O King; su-snātām-nicely bathed; rucira-ānanām-attractive face; kṛta-svasti-ayanām-dressed with auspicious garments and ornaments; tṛptām-satisfied; abhyanandat-he welcomed; upāgatām-approached.

The Queen took her bath and dressed herself nicely with all auspicious garments and ornaments. After taking food and becoming completely satisfied, she returned to the King. Upon seeing her beautifully decorated attractive face, the King welcomed her with all devotion.

A woman is generally accustomed to dress herself nicely with fine garments and decorative ornaments. She may even sometimes wear flowers in her hair. Women especially dress themselves up in the evening because the husband comes home in the evening after working hard all day. It is the duty of the wife to dress herself up very nicely so that when her husband returns home he becomes attracted by her dress and cleanliness and thus becomes satisfied. In other words, the wife is the inspiration of all good intelligence. Upon seeing one's wife dressed nicely, one can think very soberly about family business. When a person is too anxious about family affairs, he cannot discharge his family duties nicely. A wife is therefore supposed to be an inspiration and should keep the husband's intelligence in good order so that they can combinedly prosecute the affairs of family life without impediment.

TEXT 3

tayopagūḍhaḥ parirabdha-kandharo

raho 'numantrair apakṛṣṭa-cetanaḥ

na kāla-raṁho bubudhe duratyayaṁ

divā niśeti pramadā-parigrahaḥ

SYNONYMS

tayā-by the Queen; upagūḍhaḥ-was embraced; parirabdha-embraced; kandharaḥ-shoulders; rahaḥ-in a solitary place; anumantraiḥ-by joking words; apakṛṣṭa-cetanaḥ-having degraded consciousness; na-not; kāla-raṁhaḥ-the passing of time; bubudhe-was aware of; duratyayam-impossible to overcome; divā-day; niśā-night; iti-thus; pramadā-by the woman; parigrahaḥ-captivated.

Queen Purañjanī embraced the King, and the King also responded by embracing her shoulders. In this way, in a solitary place, they enjoyed joking words. Thus King Purañjana became very much captivated by his beautiful wife and deviated from his good sense. He forgot that the passing of days and nights meant that his span of life was being reduced without profit.

The word pramadā in this verse is very significant. A beautiful wife is certainly enlivening to her husband, but at the same time is the cause of degradation. The word pramadā means "enlivening" as well as "maddening." Generally a householder does not take the passing of days and nights very seriously. A person in ignorance takes it as the usual course that days come, and after the days, the nights come. This is the law of material nature. But a man in ignorance does not know that when the sun rises early in the morning it begins to take away the balance of his life. Thus day after day the span of one's life is reduced, and forgetting the duty of human life, the foolish man simply remains in the company of his wife and enjoys her in a secluded place. Such a condition is called apakṛṣṭa-cetana, or degraded consciousness. Human consciousness should be used for elevation to Kṛṣṇa consciousness. But when a person is too much attracted to his wife and family affairs, he does not take Kṛṣṇa consciousness very seriously. He thus becomes degraded, not knowing that he cannot buy back even a second of his life in return for millions of dollars. The greatest loss in life is passing time without understanding Kṛṣṇa. Every moment of our lives should be utilized properly, and the proper use of life is to increase devotional service to the Lord. Without devotional service to the Lord, the activities of life become simply a waste of time. Śrama eva hi kevalam. Simply by becoming "dutiful" we do not make any profit in life. As confirmed in Śrīmad-Bhāgavatam (1.2.8):

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

If, after performing one's occupational duty very perfectly, one does not make progress in Kṛṣṇa consciousness, it should be understood that he has simply wasted his time in valueless labor.

TEXT 4

śayāna unnaddha-mado mahā-manā

mahārha-talpe mahiṣī-bhujopadhiḥ

tām eva vīro manute paraṁ yatas

tamo-'bhibhūto na nijaṁ paraṁ ca yat

SYNONYMS

śayānaḥ-lying down; unnaddha-madaḥ-increasingly illusioned; mahā-manāḥ-advanced in consciousness; mahā-arha-talpe-on a valuable bedstead; mahiṣī-of the Queen; bhuja-arms; upadhiḥ-pillow; tām-her; eva-certainly; vīraḥ-the hero; manute-he considered; param-the goal of life; yataḥ-from which; tamaḥ-by ignorance; abhibhūtaḥ-overwhelmed; na-not; nijam-his actual self; param-the Supreme Personality of Godhead; ca-and; yat-what.

In this way, increasingly overwhelmed by illusion, King Purañjana, although advanced in consciousness, remained always lying down with his head on the pillow of his wife's arms. In this way he considered woman to be his ultimate life and soul. Becoming thus overwhelmed by the mode of ignorance, he could not understand the meaning of self-realization, of his self or of the Supreme Personality of Godhead.

Human life is meant for self-realization. First of all one has to realize his own self, which is described in this verse as nijam. Then he has to understand or realize the Supersoul, or Paramātmā, the Supreme Personality of Godhead. However, when one becomes too much materially attached, he takes a woman to be everything. This is the basic principle of material attachment. In such a condition, one cannot realize his own self or the Supreme Personality of Godhead. In Śrīmad-Bhāgavatam (5.5.2) it is therefore said: mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. If one associates with mahātmās, or devotees, his path of liberation is opened. But if one becomes too much attached to women or to persons who are also attached to women-that is, attached to women directly or indirectly-he opens the tamo-dvāram, the door to the darkest region of hellish life.

King Purañjana was a great soul, highly intellectual and possessed of advanced consciousness, but due to his being too much addicted to women, his whole consciousness was covered. In the modern age the consciousness of people is too much covered by wine, women and flesh. Consequently, people are completely unable to make any progress in self-realization. The first step of self-realization is to know oneself as spirit soul apart from the body. In the second stage of self-realization, one comes to know that every soul, every individual living entity, is part and parcel of the Supreme Soul, Paramātmā, or the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

All living entities are part and parcel of the Supreme Lord. Unfortunately, in this present civilization both men and women are allowed to be attracted to one another from the very beginning of life, and because of this they are completely unable to come to the platform of self-realization. They do not know that without self-realization they suffer the greatest loss in the human form of life. Thinking of a woman always within one's heart is tantamount to lying down with a woman on a valuable bedstead. The heart is the bedstead, and it is the most valuable bedstead. When a man thinks of women and money, he lies down and rests on the arms of his beloved woman or wife. In this way he overindulges in sex life and thus becomes unfit for self-realization.

TEXT 5

tayaivaṁ ramamāṇasya

kāma-kaśmala-cetasaḥ

kṣaṇārdham iva rājendra

vyatikrāntaṁ navaṁ vayaḥ

SYNONYMS

tayā-with her; evam-in this way; ramamāṇasya-enjoying; kāma-full of lust; kaśmala-sinful; cetasaḥ-his heart; kṣaṇa-ardham-in half a moment; iva-like; rāja-indra-O King; vyatikrāntam-expired; navam-new; vayaḥ-life.

My dear King Prācīnabarhiṣat, in this way King Purañjana, with his heart full of lust and sinful reactions, began to enjoy sex with his wife, and in this way his new life and youth expired in half a moment.

Śrīla Govinda dāsa Ṭhākura has sung:

ei-dhana, yauvana, putra, parijana,
ithe ki āche paratīti re
kamala-dala-jala, jīvana ṭalamala,
bhaja huṁ hari-pada nīti re

In this verse Śrīla Govinda dāsa actually says that there is no bliss in the enjoyment of youthful life. In youth a person becomes very lusty to enjoy all kinds of sense objects. The sense objects are form, taste, smell, touch and sound. The modern scientific method, or advancement of scientific civilization, encourages the enjoyment of these five senses. The younger generation is very pleased to see a beautiful form, to hear radio messages of material news and sense gratificatory songs, to smell nice scents, nice flowers, and to touch the soft body or breasts of a young woman and gradually touch the sex organs. All of this is also very pleasing to the animals; therefore in human society there are restrictions in the enjoyment of the five sense objects. If one does not follow, he becomes exactly like an animal.

Thus in this verse it is specifically stated, kāma-kaśmala-cetasaḥ: the consciousness of King Purañjana was polluted by lusty desires and sinful activities. In the previous verse it is stated that Purañjana, although advanced in consciousness, lay down on a very soft bed with his wife. This indicates that he indulged too much in sex. The words navaṁ vayaḥ are also significant in this verse. They indicate the period of youth from age sixteen to thirty. These thirteen or fifteen years of life are years in which one can very strongly enjoy the senses. When one comes to this age he thinks that life will go on and that he will simply continue enjoying his senses, but, "Time and tide wait for no man." The span of youth expires very quickly. One who wastes his life simply by committing sinful activities in youth immediately becomes disappointed and disillusioned when the brief period of youth is over. The material enjoyments of youth are especially pleasing to a person who has no spiritual training. If one is trained only according to the bodily conception of life, he simply leads a disappointed life because bodily sense enjoyment finishes within forty years or so. After forty years, one simply leads a disillusioned life because he has no spiritual knowledge. For such a person, the expiration of youth occurs in half a moment. Thus King Purañjana's pleasure, which he took in lying down with his wife, expired very quickly.

Kāma-kaśmala-cetasaḥ also indicates that unrestricted sense enjoyment is not allowed in the human form of life by the laws of nature. If one enjoys his senses unrestrictedly, he leads a sinful life. The animals do not violate the laws of nature. For example, the sex impulse in animals is very strong during certain months of the year. The lion is very powerful. He is a flesh-eater and is very strong, but he enjoys sex only once in a year. Similarly, according to religious injunctions a man is restricted to enjoy sex only once in a month, after the menstrual period of the wife, and if the wife is pregnant, he is not allowed sex life at all. That is the law for human beings. A man is allowed to keep more than one wife because he cannot enjoy sex when the wife is pregnant. If he wants to enjoy sex at such a time, he may go to another wife who is not pregnant. These are laws mentioned in the Manu-saṁhitā and other scriptures.

These laws and scriptures are meant for human beings. As such, if one violates these laws, he becomes sinful. The conclusion is that unrestricted sense enjoyment means sinful activities. Illicit sex is sex that violates the laws given in the scriptures. When one violates the laws of the scriptures, or the Vedas, he commits sinful activities. One who is engaged in sinful activities cannot change his consciousness. Our real function is to change our consciousness from kaśmala, sinful consciousness, to Kṛṣṇa, the supreme pure. As confirmed in Bhagavad-gītā (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]), Kṛṣṇa is the supreme pure, and if we change our consciousness from material enjoyment to Kṛṣṇa, we become purified. This is the process recommended by Lord Caitanya Mahāprabhu as the process of ceto-darpaṇa-mārjanam [Cc. Antya 20.12], cleansing the mirror of the heart.

TEXT 6

tasyām ajanayat putrān

purañjanyāṁ purañjanaḥ

śatāny ekādaśa virāḍ

āyuṣo 'rdham athātyagāt

SYNONYMS

tasyām-within her; ajanayat-he begot; putrān-sons; purañjanyām-in Purañjanī; purañjanaḥ-King Purañjana; śatāni-hundreds; ekādaśa-eleven; virāṭ-O King; āyuṣaḥ-of life; ardham-half; atha-in this way; atyagāt-he passed.

The great sage Nārada then addressed King Prācīnabarhiṣat: O one whose life-span is great [virāṭ], in this way King Purañjana begot 1,100 sons within the womb of his wife, Purañjanī. However, in this business he passed away half of his life-span.

In this verse there are several significant words, the first of which are ekādaśa śatāni. Purañjana had begotten 1,100 sons within the womb of his wife, and thus passed away half of his life. Actually every man follows a similar process. If one lives for one hundred years at the utmost, in his family life he simply begets children up to the age of fifty. Unfortunately at the present moment people do not live even a hundred years; nonetheless they beget children up to the age of sixty. Another point is that formerly people used to beget one hundred to two hundred sons and daughters. As will be evident from the next verse, King Purañjana not only begot 1,100 sons but also 110 daughters. At the present moment no one can produce such huge quantities of children. Instead, mankind is very busy checking the increase of population by contraceptive methods.

We do not find in Vedic literatures that they ever used contraceptive methods, although they were begetting hundreds of children. Checking population by contraceptive method is another sinful activity, but in this age of Kali people have become so sinful that they do not care for the resultant reactions of their sinful lives. King Purañjana lay down with his wife, Purañjanī, and begot a large number of children, and there is no mention in these verses that he used contraceptive methods. According to the Vedic scriptures the contraceptive method should be restraint in sex life. It is not that one should indulge in unrestricted sex life and avoid children by using some method to check pregnancy. If a man is in good consciousness, he consults with his religious wife, and as a result of this consultation, with intelligence, one advances in his ability to estimate the value of life. In other words, if one is fortunate enough to have a good, conscientious wife, he can decide by mutual consultation that human life is meant for advancing in Kṛṣṇa consciousness and not for begetting a large number of children. Children are called pariṇāma, or by-products, and when one consults his good intelligence he can see that his by-products should be the expansion of his Kṛṣṇa consciousness.

TEXT 7

duhitṝr daśottara-śataṁ

pitṛ-mātṛ-yaśaskarīḥ

śīlaudārya-guṇopetāḥ

paurañjanyaḥ prajā-pate

SYNONYMS

duhitṝḥ-daughters; daśa-uttara-ten more than; śatam-one hundred; pitṛ-like the father; mātṛ-and mother; yaśaskarīḥ-glorified; śīla-good behavior; audārya-magnanimity; guṇa-good qualities; upetāḥ-possessed of; paurañjanyaḥ-daughters of Purañjana; prajā-pate-O Prajāpati.

O Prajāpati, King Prācīnabarhiṣat, in this way King Purañjana also begot 110 daughters. All of these were equally glorified like the father and mother. Their behavior was gentle, and they possessed magnanimity and other good qualities.

Children begotten under the rules and regulations of the scriptures generally become as good as the father and mother, but children born illegitimately mainly become varṇa-saṅkara. The varṇa-saṅkara population is irresponsible to the family, community and even to themselves. Formerly the varṇa-saṅkara population was checked by the observation of the reformatory method called garbhādhāna-saṁskāra, a child-begetting religious ceremony. In this verse we find that although King Purañjana had begotten so many children, they were not varṇa-saṅkara. All of them were good, well-behaved children, and they had good qualities like their father and mother.

Even though we may produce many good children, our desire for sex that is beyond the prescribed method is to be considered sinful. Too much enjoyment of any of the senses (not only sex) results in sinful activities. Therefore one has to become a svāmī or gosvāmī at the end of his life. One may beget children up to the age of fifty, but after fifty, one must stop begetting children and should accept the vānaprastha order. In this way he must leave home and then become a sannyāsī. A sannyāsī's title is svāmī or gosvāmī, which means that he completely refrains from sense enjoyment. One should not accept the sannyāsa order whimsically; he must be fully confident that he can restrain his desires for sense gratification. King Purañjana's family life was, of course, very happy. As mentioned in these verses, he begot 1,100 sons and 110 daughters. Everyone desires to have more sons than daughters, and since the number of daughters was less than the number of sons, it appears that King Purañjana's family life was very comfortable and pleasing.

TEXT 8

sa pañcāla-patiḥ putrān

pitṛ-vaṁśa-vivardhanān

dāraiḥ saṁyojayām āsa

duhitṝḥ sadṛśair varaiḥ

SYNONYMS

saḥ-he; pañcāla-patiḥ-the King of Pañcāla; putrān-sons; pitṛ-vaṁśa-paternal family; vivardhanān-increasing; dāraiḥ-with wives; saṁyojayām āsa-married; duhitṝḥ-daughters; sadṛśaiḥ-qualified; varaiḥ-with husbands.

After this, King Purañjana, King of the Pañcāla country, in order to increase the descendants of his paternal family, married his sons with qualified wives and married his daughters with qualified husbands.

According to the Vedic system, everyone should marry. One has to accept a wife because a wife will produce children, and the children in their turn will offer foodstuffs and funeral ceremonies so that the forefathers, wherever they may live, will be made happy. The offering of oblations in the name of Lord Viṣṇu is called piṇḍodaka, and it is necessary that the descendants of a family offer piṇḍa to the forefathers.

Not only was Purañjana, the King of Pañcāla, satisfied in his own sex life, but he arranged for the sex life of his 1,100 sons and 110 daughters. In this way one can elevate an aristocratic family to the platform of a dynasty. It is significant in this verse that Purañjana got both sons and daughters married. It is the duty of a father and mother to arrange for the marriage of their sons and daughters. That is the obligation in Vedic society. Sons and daughters should not be allowed freedom to intermingle with the opposite sex unless they are married. This Vedic social organization is very good in that it stops the promulgation of illicit sex life, or varṇa-saṅkara, which appears under different names in this present day. Unfortunately in this age although the father and mother are anxious to get their children married, the children refuse to get married by the arrangement of the parents. Consequently, the number of varṇa-saṅkara has increased throughout the world under different names.

TEXT 9

putrāṇāṁ cābhavan putrā

ekaikasya śataṁ śatam

yair vai paurañjano vaṁśaḥ

pañcāleṣu samedhitaḥ

SYNONYMS

putrāṇām-of the sons; ca-also; abhavan-were produced; putrāḥ-sons; eka-ekasya-of each one; śatam-hundred; śatam-hundred; yaiḥ-by whom; vai-certainly; paurañjanaḥ-of King Purañjana; vaṁśaḥ-family; pañcāleṣu-in the land of Pañcāla; samedhitaḥ-greatly increased.

Of these many sons, each produced hundreds and hundreds of grandsons. In this way the whole city of Pañcāla became overcrowded by these sons and grandsons of King Purañjana.

We must remember that Purañjana is the living entity, and the city Pañcāla is the body. The body is the field of activity for the living entity, as stated in Bhagavad-gītā: kṣetra-kṣetrajña. There are two constituents: one is the living entity (kṣetra jña), and the other is the body of the living entity (kṣetra). Any living entity can know that he is covered by the body if he only contemplates the body a little bit. Just with a little contemplation he can come to understand that the body is his possession. One can understand this by practical experience and by the authority of the śāstras. In Bhagavad-gītā (2.13) it is said: dehino'smin yathā dehe. The proprietor of the body, the soul, is within the body. The body is taken as the pañcāla-deśa, or the field of activities wherein the living entity can enjoy the senses in their relationship to the five sense objects, namely gandha, rasa, rūpa, sparśa and śabda-that is, sense objects made out of earth, water, fire, air and sky. Within this material world, covered by the material body of subtle and gross matter, every living entity creates actions and reactions, which are herein known allegorically as sons and grandsons. There are two kinds of actions and reactions-namely pious and impious. In this way our material existence becomes coated by different actions and reactions. In this regard, Śrīla Narottama dāsa Ṭhākura states:

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa,
amṛta baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥ-pāte yāya

"Fruitive activities and mental speculation are simply cups of poison. Whoever drinks of them, thinking them to be nectar, must struggle very hard life after life, in different types of bodies. Such a person eats all kinds of nonsense and becomes condemned by his activities of so-called sense enjoyment."

Thus the field of action and reactions, by which one's descendants are increased, begins with sex life. Purañjana increased his whole family by begetting sons who in their turn begot grandsons. Thus the living entity, being inclined toward sexual gratification, becomes involved in many hundreds and thousands of actions and reactions. In this way he remains within the material world simply for the purpose of sense gratification and transmigrates from one body to another. His process of reproducing so many sons and grandsons results in so-called societies, nations, communities and so on. All these communities, societies, dynasties and nations simply expand from sex life. As stated by Prahlāda Mahārāja: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (Bhāg. 7.9.45). A gṛhamedhī is one who wants to remain within this material existence. This means that he wants to remain within this body or society and enjoy friendship, love and community. His only enjoyment is in increasing the number of sex enjoyers. He enjoys sex and produces children, who in their turn marry and produce grandchildren. The grandchildren also marry and in their turn produce great-grandchildren. In this way the entire earth becomes overpopulated, and then suddenly there are reactions provoked by material nature in the form of war, famine, pestilence and earthquakes, etc. Thus the entire population is again extinguished simply to be re-created. This process is explained in Bhagavad-gītā (8.19) as repeated creation and annihilation: bhūtvā bhūtvā pralīyate. Due to a lack of Kṛṣṇa consciousness, all this creation and annihilation is going on under the name of human civilization. This cycle continues due to man's lack of knowledge of the soul and the Supreme Personality of Godhead.

TEXT 10

teṣu tad-riktha-hāreṣu

gṛha-kośānujīviṣu

nirūḍhena mamatvena

viṣayeṣv anvabadhyata

SYNONYMS

teṣu-to them; tat-riktha-hāreṣu-the plunderers of his money; gṛha-home; kośa-treasury; anujīviṣu-to the followers; nirūḍhena-deep-rooted; mamatvena-by attachment; viṣayeṣu-to sense objects; anvabadhyata-became bound.

These sons and grandsons were virtually plunderers of King Purañjana's riches, including his home, treasury, servants, secretaries and all other paraphernalia. Purañjana's attachment for these things was very deep-rooted.

In this verse the word riktha-hāreṣu, meaning "plunderers of wealth," is very significant. One's sons, grandsons and other descendants are ultimately plunderers of one's accumulated wealth. There are many celebrated businessmen and industrialists who produce great wealth and are highly praised by the public, but all their money is ultimately plundered by their sons and grandsons. In India we have actually seen one industrialist who, like King Purañjana, was very much sexually inclined and had a half dozen wives. Each of these wives had a separate establishment that necessitated the expenditure of several thousands of rupees. When I was engaged in talking with him, I saw that he was very busy trying to secure money so that all his sons and daughters would get at least five hundred thousand rupees each. Thus such industrialists, businessmen or karmīs are called mūḍhas in the śāstras. They work very hard, accumulate money, and are satisfied to see that this money is plundered by their sons and grandsons. Such people do not want to return their wealth to its actual owner. As stated in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the real proprietor of all wealth is the Supreme Personality of Godhead. He is the actual enjoyer. So-called earners of money are those who simply know tricks by which they can take away God's money under the guise of business and industry. After accumulating this money, they enjoy seeing it plundered by their sons and grandsons. This is the materialistic way of life. In materialistic life one is encaged within the body and deluded by false egoism. Thus one thinks, "I am this body," "I am a human being," "I am an American," "I am an Indian." This bodily conception is due to false ego. Being deluded by false ego, one identifies himself with a certain family, nation or community. In this way one's attachment for the material world grows deeper and deeper. Thus it becomes very difficult for the living entity to extricate himself from his entanglement. Such people are graphically described in the Sixteenth Chapter of Bhagavad-gītā (16.13–15) in this way:

idam adya mayā labdham
imaṁ prāpsye manoratham
idam astīdam api me
bhaviṣyati punar dhanam

asau mayā hataḥ śatrur
haniṣye cāparān api
īśvaro 'ham ahaṁ bhogī
siddho 'haṁ balavān sukhī

āḍhyo 'bhijanavān asmi
ko 'nyo 'sti sadṛśo mayā
yakṣye dāsyāmi modiṣya
ity ajñāna-vimohitāḥ

"The demoniac person thinks: So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him; and my other enemy will also be killed. I am the lord of everything, I am the enjoyer, I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.' In this way, such persons are deluded by ignorance."

In this way people engage in various laborious activities, and their attachment for body, home, family, nation and community becomes more and more deep-rooted.

TEXT 11

īje ca kratubhir ghorair

dīkṣitaḥ paśu-mārakaiḥ

devān pitṝn bhūta-patīn

nānā-kāmo yathā bhavān

SYNONYMS

īje-he worshiped; ca-also; kratubhiḥ-by sacrifices; ghoraiḥ-ghastly; dīkṣitaḥ-inspired; paśu-mārakaiḥ-wherein poor animals are killed; devān-the demigods; pitṝn-forefathers; bhūta-patīn-great leaders of human society; nānā-various; kāmaḥ-having desires; yathā-like; bhavān-you.

The great sage Nārada continued: My dear King Prācīnabarhiṣat, like you King Purañjana also became implicated in so many desires. Thus he worshiped demigods, forefathers and social leaders with various sacrifices which were all very ghastly because they were inspired by the desire to kill animals.

In this verse the great sage Nārada discloses that the character of Purañjana was being described to give lessons to King Prācīnabarhiṣat. Actually the entire description was figuratively describing the activities of King Prācīnabarhiṣat. In this verse Nārada frankly says "like you" (yathā bhavān), which indicates that King Purañjana is none other than King Prācīnabarhiṣat himself. Being a great Vaiṣṇava, Nārada Muni wanted to stop animal-killing in sacrifices. He knew that if he tried to stop the King from performing sacrifices, the King would not hear him. Therefore he is describing the life of Purañjana. But in this verse he first discloses the intention, although not fully, by saying "like you." Generally the karmīs, who are attached to increasing descendants, have to perform so many sacrifices and worship so many demigods for future generations, as well as to satisfy so many leaders, politicians, philosophers and scientists to make things go on properly for future generations. The so-called scientists are very eager to see that future generations will live very comfortably, and as such they are trying to find different means of generating energy to drive locomotives, cars, airplanes and so on. Now they are exhausting the petroleum supply. These activities are described in the Bhagavad-gītā (2.41):

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām

"Those who are on the spiritual path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."

Actually, those who are in knowledge of everything are determined to execute Kṛṣṇa consciousness, but those who are rascals (mūḍhāḥ), sinners (duṣkṛtinaḥ) and the lowest of mankind (narādhamāḥ), who are bereft of all intelligence (māyayāpahṛta jñānāḥ) and who take shelter of the demoniac way of life (āsuraṁ bhāvam āśritāḥ), are disinterested in Kṛṣṇa consciousness. As such they become implicated and take on so many activities. Most of these activities center around the killing of animals. Modern civilization is centered around animal-killing. Karmīs are advertising that without eating meat, their vitamin value or vitality will be reduced; so to keep oneself fit to work hard, one must eat meat, and to digest meat, one must drink liquor, and to keep the balance of drinking wine and eating meat, one must have sufficient sexual intercourse to keep fit to work very hard like an ass.

There are two ways of animal-killing. One way is in the name of religious sacrifices. All the religions of the world-except the Buddhists-have a program for killing animals in places of worship. According to Vedic civilization, the animal-eaters are recommended to sacrifice a goat in the temple of Kālī under certain restrictive rules and regulations and eat the flesh. Similarly, they are recommended to drink wine by worshiping the goddess Caṇḍikā. The purpose is restriction. People have given up all this restriction. Now they are regularly opening wine distilleries and slaughterhouses and indulging in drinking alcohol and eating flesh. A Vaiṣṇava ācārya like Nārada Muni knows very well that persons engaged in such animal-killing in the name of religion are certainly becoming involved in the cycle of birth and death, forgetting the real aim of life: to go home, back to Godhead.

Thus the great sage Nārada, while instructing Śrīmad-Bhāgavatam to Vyāsa Muni, condemned the karma-kāṇḍa (fruitive) activities mentioned in the Vedas. Nārada told Vyāsa:

jugupsitaṁ dharma-kṛte 'nuśāsataḥ
svabhāva-raktasya mahān vyatikramaḥ
yad vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ

"The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions." (Bhāg. 1.5.15)

Śrīla Nārada Muni chastised Vyāsadeva for compiling so many Vedic supplementary scriptures, which are all intended for guiding the people in general. Nārada Muni condemned these scriptures because they do not mention direct devotional service. Under Nārada's instructions, direct worship of the Supreme Personality of Godhead, as described in the Śrīmad-Bhāgavatam, was set forth by Vyāsadeva. The conclusion is that neither the Supreme Personality of Godhead, Viṣṇu, nor His devotee ever sanctions animal-killing in the name of religion. Indeed, Kṛṣṇa incarnated Himself as Lord Buddha to put an end to animal-killing in the name of religion. Animal sacrifice under the name of religion is conducted by the influence of tamo-guṇa (the mode of ignorance), as indicated in the Eighteenth Chapter of Bhagavad-gītā (18.31–32):

yayā dharmam adharmaṁ ca
kāryaṁ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī

adharmaṁ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṁś ca
buddhiḥ sā pārtha tāmasī

"That understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done-that imperfect understanding, O son of Pṛthā, is in the mode of passion. That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance."

Those who are involved in the mode of ignorance manufacture religious systems for killing animals. Actually dharma is transcendental. As Lord Śrī Kṛṣṇa teaches, we must give up all other systems of religion and simply surrender unto Him (sarva-dharmān parityajya [Bg. 18.66]). Thus the Lord and His devotees and representatives teach the transcendental dharma, which does not allow animal-killing at all. At the present moment it is the greatest misfortune that in India many so-called missionary workers are spreading irreligion in the name of religion. They claim an ordinary human being to be God and recommend meat-eating for everyone, including so-called sannyāsīs.

TEXT 12

yukteṣv evaṁ pramattasya

kuṭumbāsakta-cetasaḥ

āsasāda sa vai kālo

yo 'priyaḥ priya-yoṣitām

SYNONYMS

yukteṣu-to beneficial activities; evam-thus; pramattasya-being inattentive; kuṭumba-to kith and kin; āsakta-attached; cetasaḥ-consciousness; āsasāda-arrived; saḥ-that; vai-certainly; kālaḥ-time; yaḥ-which; apriyaḥ-not very pleasing; priya-yoṣitām-for persons attached to women.

Thus King Purañjana, being attached to fruitive activities [karma-kāṇḍīya] as well as kith and kin, and being obsessed with polluted consciousness, eventually arrived at that point not very much liked by those who are overly attached to material things.

In this verse the words priya-yoṣitām and apriyaḥ are very significant. The word yoṣit means "woman," and priya means "dear" or "pleasing." Death is not very much welcome for those who are too much attached to material enjoyment, which culminates in sex. There is an instructive story in this connection. Once when a saintly person was passing on his way, he met a prince, the son of a king, and he blessed him, saying, "My dear prince, may you live forever." The sage next met a saintly person and said to him, "You may either live or die." Eventually the sage met a brahmacārī devotee, and he blessed him, saying, "My dear devotee, you may die immediately." Finally the sage met a hunter, and he blessed him, saying, "Neither live nor die." The point is that those who are very sensual and are engaged in sense gratification do not wish to die. Generally a prince has enough money to enjoy his senses; therefore the great sage said that he should live forever, for as long as he lived he could enjoy life, but after his death he would go to hell. Since the brahmacārī devotee was leading a life of severe austerities and penances in order to be promoted back to Godhead, the sage said that he should die immediately so that he need not continue to labor hard and could instead go back home, back to Godhead. A saintly person may either live or die, for during his life he is engaged in serving the Lord and after his death he also serves the Lord. Thus this life and the next are the same for a saintly devotee, for in both he serves the Lord. Since the hunter lives a very ghastly life due to killing animals, and since he will go to hell when he dies, he is advised to neither live nor die.

King Purañjana finally arrived at the point of old age. In old age the senses lose their strength, and although an old man desires to enjoy his senses, and especially sex life, he is very miserable because his instruments of enjoyment no longer function. Such sensualists are never prepared for death. They simply want to live on and on and extend their life by so-called scientific advancement. Some foolish Russian scientists also claim that they are going to make man immortal through scientific advancement. Under the leadership of such crazy fellows, civilization is going on. Cruel death, however, comes and takes all of them away despite their desire to live forever. This type of mentality was exhibited by Hiraṇyakaśipu, but when the time was ripe, the Lord personally killed him within a second.

TEXT 13

caṇḍavega iti khyāto

gandharvādhipatir nṛpa

gandharvās tasya balinaḥ

ṣaṣṭy-uttara-śata-trayam

SYNONYMS

caṇḍavegaḥ-Caṇḍavega; iti-thus; khyātaḥ-celebrated; gandharva-belonging to the Gandharvaloka; adhipatiḥ-king; nṛpa-O King; gandharvāḥ-other Gandharvas; tasya-his; balinaḥ-very powerful soldiers; ṣaṣṭi-sixty; uttara-surpassing; śata-hundred; trayam-three.

O King! In Gandharvaloka there is a king named Caṇḍavega. Under him there are 360 very powerful Gandharva soldiers.

Time is figuratively described here as Caṇḍavega. Since time and tide wait for no man, time is herein called Caṇḍavega, which means "very swiftly passing away." As time passes, it is calculated in terms of years. One year contains 360 days, and the soldiers of Caṇḍavega herein mentioned represent these days. Time passes swiftly; Caṇḍavega's powerful soldiers of Gandharvaloka very swiftly carry away all the days of our life. As the sun rises and sets, it snatches away the balance of our life-span. Thus as each day passes, each one of us loses some of life's duration. It is therefore said that the duration of one's life cannot be saved. But if one is engaged in devotional service, his time cannot be taken away by the sun. As stated in Śrīmad-Bhāgavatam (2.3.17), āyur harati vai puṁsām udyann astaṁ ca yann asau. The conclusion is that if one wants to make himself immortal, he should give up sense gratification. By engaging oneself in devotional service, one can gradually enter into the eternal kingdom of God.

Mirages and other illusory things are sometimes called Gandharvas. Our losing our life-span is taken as advancement of age. This imperceptible passing away of the days of life is figuratively referred to in this verse as Gandharvas. As explained in later verses, such Gandharvas are both male and female. This indicates that both men and women lose their life-span imperceptibly by the force of time, which is herein described as Caṇḍavega.

TEXT 14

gandharvyas tādṛśīr asya

maithunyaś ca sitāsitāḥ

parivṛttyā vilumpanti

sarva-kāma-vinirmitām

SYNONYMS

gandharvyaḥ-Gandharvīs; tādṛśīḥ-similarly; asya-of Caṇḍavega; maithunyaḥ-companions for sexual intercourse; ca-also; sita-white; asitāḥ-black; parivṛttyā-by surrounding; vilumpanti-they plundered; sarva-kāma-all kinds of desirable objects; vinirmitām-manufactured.

Along with Caṇḍavega were as many female Gandharvīs as there were soldiers, and all of them repetitively plundered all the paraphernalia for sense enjoyment.

The days have been compared to the soldiers of Caṇḍavega. Night is generally a time for sex enjoyment. Days are considered to be white, and nights are considered to be black, or, from another point of view, there are two kinds of nights-black nights and white nights. All these days and nights combine to pass away our span of life and everything we manufacture for sense gratification. Material activity means manufacturing things for sense gratification. Scientists are conducting research to find out how we can satisfy our senses more and more elaborately. In this Kali-yuga, the demoniac mentality is employed in manufacturing various machines to facilitate the process of sense gratification. There are so many machines for ordinary household activities. There are machines for washing dishes, cleansing the floor, shaving, clipping hair-today everything is done by machine. All these facilities for sense gratification are described in this verse as sarva-kāma-vinirmitām. The time factor, however, is so strong that not only is our span of life being expended, but all the machines and facilities for sense gratification are deteriorating. Therefore in this verse the word vilumpanti ("plundering") is used. Everything is being plundered from the very beginning of our lives.

This plundering of our possessions and life-span begins with the day of our birth. One day will come when death will finish everything, and the living entity will have to enter another body to begin another chapter of life and again begin the cycle of material sense gratification. Prahlāda Mahārāja describes this process as punaḥ punaś carvita-carvaṇānām (Bhāg. 7.5.30). Materialistic life means chewing the chewed again and again. The central point of material life is sense gratification. In different types of bodies, the living entity enjoys various senses, and through creating various types of facilities, he chews the chewed. Whether we squeeze sugar out of the sugarcane with our teeth or a machine, the result is the same-sugarcane juice. We may discover many ways to squeeze the juice out of the sugarcane, but the result is the same.

TEXT 15

te caṇḍavegānucarāḥ

purañjana-puraṁ yadā

hartum ārebhire tatra

pratyaṣedhat prajāgaraḥ

SYNONYMS

te-all of them; caṇḍavega-of Caṇḍavega; anucarāḥ-followers; purañjana-of King Purañjana; puram-city; yadā-when; hartum-to plunder; ārebhire-began; tatra-there; pratyaṣedhat-defended; prajāgaraḥ-the big serpent.

When King Gandharva-rāja [Caṇḍavega] and his followers began to plunder the city of Purañjana, a snake with five hoods began to defend the city.

When one is sleeping, the life air remains active in different dreams. The five hoods of the snake indicate that the life air is surrounded by five kinds of air, known as prāṇa, apāna, vyāna, udāna and samāna. When the body is inactive, the prāṇa, or the life air, is active. Up to the age of fifty one can actively work for sense gratification, but after the fiftieth year one's energy decreases, although one can with great strain work for two or three more years-perhaps up to the fifty-fifth year. Thus the fifty-fifth year is generally taken by government regulations as the final year for retirement. The energy, which is fatigued after fifty years, is figuratively described herein as a serpent with five hoods.

TEXT 16

sa saptabhiḥ śatair eko

viṁśatyā ca śataṁ samāḥ

purañjana-purādhyakṣo

gandharvair yuyudhe balī

SYNONYMS

saḥ-he; saptabhiḥ-with seven; śataiḥ-hundred; ekaḥ-alone; viṁśatyā-with twenty; ca-also; śatam-hundred; samāḥ-years; purañjana-of King Purañjana; pura-adhyakṣaḥ-superintendent of the city; gandharvaiḥ-with the Gandharvas; yuyudhe-fought; balī-very valiant.

The five-hooded serpent, the superintendent and protector of the city of King Purañjana, fought with the Gandharvas for one hundred years. He fought alone, with all of them, although they numbered 720.

The 360 days and 360 nights combine to become the 720 soldiers of Caṇḍavega (time). One has to fight these soldiers throughout one's lifespan, beginning with birth and ending with death. This fight is called the struggle for existence. Despite this struggle, however, the living entity does not die. As confirmed in Bhagavad-gītā (2.20), the living entity is eternal:

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre

"For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain." Actually the living entity does not take birth nor does he die, but he has to fight with the stringent laws of material nature throughout the entire span of his lifetime. He must also face different kinds of miserable conditions. Despite all this, the living entity, due to illusion, thinks that he is well situated in sense gratification.

TEXT 17

kṣīyamāṇe sva-sambandhe

ekasmin bahubhir yudhā

cintāṁ parāṁ jagāmārtaḥ

sa-rāṣṭra-pura-bāndhavaḥ

SYNONYMS

kṣīyamāṇe-when he became weak; sva-sambandhe-his intimate friend; ekasmin-alone; bahubhiḥ-with many warriors; yudhā-by battle; cintām-anxiety; parām-very great; jagāma-obtained; ārtaḥ-being aggrieved; sa-along with; rāṣṭra-of the kingdom; pura-of the city; bāndhavaḥ-friends and relatives.

Because he had to fight alone with so many soldiers, all of whom were great warriors, the serpent with five hoods became very weak. Seeing that his most intimate friend was weakening, King Purañjana and his friends and citizens living within the city all became very anxious.

The living entity resides within the body and struggles for existence with the limbs of the body, which are referred to here as citizens and friends. One can struggle alone with many soldiers for some time, but not for all time. The living entity within the body can struggle up to the limit of a hundred years with good luck, but after that it is not possible to prolong the struggle. Thus the living entity submits and falls victim. In this regard, Śrīla Bhaktivinoda Ṭhākura has sung: vṛddha kāla āola saba sukha bhāgala. When one becomes old, it becomes impossible to enjoy material happiness. Generally people think that religion and piety come at the end of life, and at this time one generally becomes meditative and takes to some so-called yogic process to relax in the name of meditation. Meditation, however, is simply a farce for those who have enjoyed life in sense gratification. As described in the Sixth Chapter of Bhagavad-gītā, meditation (dhyāna, dhāraṇā) is a difficult subject matter that one has to learn from his very youth. To meditate, one must restrain himself from all kinds of sense gratification. Unfortunately, meditation has now become a fashion for those who are overly addicted to sensual things. Such meditation is defeated by the struggle for existence. Sometimes such meditative processes pass for transcendental meditation. King Purañjana, the living entity, being thus victimized by the hard struggle for existence, took to transcendental meditation with his friends and relatives.

TEXT 18

sa eva puryāṁ madhu-bhuk

pañcāleṣu sva-pārṣadaiḥ

upanītaṁ baliṁ gṛhṇan

strī-jito nāvidad bhayam

SYNONYMS

saḥ-he; eva-certainly; puryām-within the city; madhu-bhuk-enjoying sex life; pañcāleṣu-in the kingdom of Pañcāla (five sense objects); sva-pārṣadaiḥ-along with his followers; upanītam-brought; balim-taxes; gṛhṇan-accepting; strī-jitaḥ-conquered by women; na-did not; avidat-understand; bhayam-fear of death.

King Purañjana collected taxes in the city known as Pañcāla and thus was able to engage in sexual indulgence. Being completely under the control of women, he could not understand that his life was passing away and that he was reaching the point of death.

Government men-including kings, presidents, secretaries and ministers-are in a position to utilize taxes collected from the citizens for sense gratification. It is stated in Śrīmad-Bhāgavatam that in this Kali-yuga government men (rājanyas) and those connected with the government, as well as exalted government ministers, secretaries and presidents, will all simply collect taxes for sense gratification. The government is top-heavy, and without increasing taxes the government cannot maintain itself. When taxes are collected they are utilized for the sense gratification of the government officials. Such irresponsible politicians forget that there is a time when death will come to take away all their sense gratification. Some of them are convinced that after life everything is finished. This atheistic theory was conceived long ago by a philosopher called Cārvāka. Cārvāka recommended that man should live very opulently by either begging, borrowing or stealing. He also maintained that one should not be afraid of death, the next life, the past life or an impious life because after the body is burnt to ashes, everything is finished. This is the philosophy of those who are too much materially addicted. Such philosophizing will not save one from the danger of death, nor will it save one from an abominable afterlife.

TEXT 19

kālasya duhitā kācit

tri-lokīṁ varam icchatī

paryaṭantī na barhiṣman

pratyanandata kaścana

SYNONYMS

kālasya-of formidable Time; duhitā-the daughter; kācit-someone; tri-lokīm-within the three worlds; varam-husband; icchatī-desiring; paryaṭantī-traveling all over the universe; na-never; barhiṣman-O King Prācīnabarhiṣat; pratyanandata-accepted her proposal; kaścana-anyone.

My dear King Prācīnabarhiṣat, at this time the daughter of formidable Time was seeking her husband throughout the three worlds. Although no one agreed to accept her, she came.

In due course of time, when the body becomes old and practically invalid, it is subject to jarā, the sufferings of old age. There are four basic kinds of suffering-birth, old age, disease and death. No scientist or philosopher has ever been able to make a solution to these four miserable conditions. The invalidity of old age known as jarā is figuratively explained here as the daughter of Time. No one likes her, but she is very much anxious to accept anyone as her husband. No one likes to become old and invalid, but this is inevitable for everyone.

TEXT 20

daurbhāgyenātmano loke

viśrutā durbhageti sā

yā tuṣṭā rājarṣaye tu

vṛtādāt pūrave varam

SYNONYMS

daurbhāgyena-on account of misfortune; ātmanaḥ-of herself; loke-in the world; viśrutā-celebrated; durbhagā-most unfortunate; iti-thus; sā-she; yā-who; tuṣṭā-being satisfied; rāja-ṛṣaye-unto the great king; tu-but; vṛtā-being accepted; adāt-delivered; pūrave-unto King Pūru; varam-benediction.

The daughter of Time [Jarā] was very unfortunate. Consequently she was known as Durbhagā ["ill-fated"]. However, she was once pleased with a great king, and because the king accepted her, she granted him a great benediction.

As Bhaktivinoda Ṭhākura sings, saba sukha bhāgala: all kinds of happiness disappear in old age. Consequently, no one likes old age, or jarā. Thus Jarā, as the daughter of Time, is known as a most unfortunate daughter. She was, however, at one time accepted by a great king, Yayāti. Yayāti was cursed by his father-in-law, Śukrācārya, to accept her. When Śukrācārya's daughter was married to King Yayāti, one of her friends named Śarmiṣṭhā went with her. Later King Yayāti became very much attached to Śarmiṣṭhā, and Śukrācārya's daughter complained to her father. Consequently, Śukrācārya cursed King Yayāti to become prematurely old. King Yayāti had five youthful sons, and he begged all his sons to exchange their youth for his old age. No one agreed except the youngest son, whose name was Pūru. Upon accepting Yayāti's old age, Pūru was given the kingdom. It is said that two of Yayāti's other sons, being disobedient to their father, were given kingdoms outside of India, most probably Turkey and Greece. The purport is that one can accumulate wealth and all kinds of material opulences, but during old age one cannot enjoy them. Although Pūru attained his father's kingdom, he could not enjoy all the opulence, for he had sacrificed his youth. One should not wait for old age in order to become Kṛṣṇa conscious. Due to the invalidity of old age, one cannot make progress in Kṛṣṇa consciousness, however opulent he may be materially.

TEXT 21

kadācid aṭamānā sā

brahma-lokān mahīṁ gatam

vavre bṛhad-vrataṁ māṁ tu

jānatī kāma-mohitā

SYNONYMS

kadācit-once upon a time; aṭamānā-traveling; sā-she; brahma-lokāt-from Brahmaloka, the highest planet; mahīm-on the earth; gatam-having come; vavre-she proposed; bṛhat-vratam-avowed brahmacārī; mām-unto me; tu-then; jānatī-knowing; kāma-mohitā-being illusioned by lust.

When I once came to this earth from Brahmaloka, the highest planetary system, the daughter of Time, wandering over the universe, met me. Knowing me to be an avowed brahmacārī, she became lusty and proposed that I accept her.

The great sage Nārada Muni was a naiṣṭhika-brahmacārī-that is, he never had sex life. He was consequently an ever-green youth. Old age, jarā, could not attack him. The invalidity of old age can overcome an ordinary man, but Nārada Muni was different. Taking Nārada Muni to be an ordinary man, the daughter of Time confronted him with her lusty desire. It requires great strength to resist a woman's attraction. It is difficult for old men, and what to speak of young. Those who live as brahmacārīs must follow in the footsteps of the great sage Nārada Muni, who never accepted the proposals of Jarā. Those who are too much sexually addicted become victims of jarā, and very soon their life-span is shortened. Without utilizing the human form of life for Kṛṣṇa consciousness the victims of jarā die very soon in this world.

TEXT 22

mayi saṁrabhya vipula-

madāc chāpaṁ suduḥsaham

sthātum arhasi naikatra

mad-yācñā-vimukho mune

SYNONYMS

mayi-unto me; saṁrabhya-having become angry; vipula-unlimited; madāt-out of illusion; śāpam-curse; su-duḥsaham-unbearable; sthātum arhasi-you may remain; na-never; ekatra-in one place; mat-my; yācñā-request; vimukhaḥ-having refused; mune-O great sage.

The great sage Nārada continued: When I refused to accept her request, she became very angry at me and cursed me severely. Because I refused her request, she said that I would not be able to stay in one place for a long time.

The great sage Nārada Muni has a spiritual body; therefore old age, disease, birth and death do not affect him. Nārada is the most kind devotee of the Supreme Lord, and his only business is to travel all over the universe and preach God consciousness. In other words, his business is to make everyone a Vaiṣṇava. Under the circumstances, there is ordinarily no need for him to stay in one place for more than the time he requires to preach. Since by his own free will he is already traveling all over the universe, the curse of Kālakanyā is described as fortunate. Like Nārada Muni, many other devotees of the Lord are engaged in preaching the glories of the Lord in different places and in different universes. Such personalities are beyond the jurisdiction of material laws.

TEXT 23

tato vihata-saṅkalpā

kanyakā yavaneśvaram

mayopadiṣṭam āsādya

vavre nāmnā bhayaṁ patim

SYNONYMS

tataḥ-thereafter; vihata-saṅkalpā-being disappointed in her determination; kanyakā-the daughter of Time; yavana-īśvaram-unto the king of the untouchables; mayā upadiṣṭam-indicated by me; āsādya-having approached; vavre-accepted; nāmnā-of the name; bhayam-Fear; patim-as her husband.

After she was thus disappointed by me, with my permission she approached the King of the Yavanas, whose name was Bhaya, or Fear, and she accepted him as her husband.

Being the most perfect Vaiṣṇava, Śrī Nārada Muni is always willing to do good to others, even to one who curses him. Although Kālakanyā, the daughter of Time, was refused by Nārada Muni, she was given a shelter. Of course no one could give her shelter, but a Vaiṣṇava gives shelter somewhere to such an unfortunate girl. When jarā, or old age, attacks, everyone dwindles and deteriorates. In one stroke Nārada Muni gave shelter to Kālakanyā and counterattacked the ordinary karmīs. If one accepts the instructions of Nārada Muni, the ocean of fear (bhaya) can be very quickly removed by the grace of that great Vaiṣṇava.

TEXT 24

ṛṣabhaṁ yavanānāṁ tvāṁ

vṛṇe vīrepsitaṁ patim

saṅkalpas tvayi bhūtānāṁ

kṛtaḥ kila na riṣyati

SYNONYMS

ṛṣabham-the best; yavanānām-of the untouchables; tvām-you; vṛṇe-I accept; vīra-O great hero; īpsitam-desired; patim-husband; saṅkalpaḥ-the determination; tvayi-unto you; bhūtānām-of all living entities; kṛtaḥ-if done; kila-certainly; na-never; riṣyati-becomes baffled.

Approaching the King of the Yavanas, Kālakanyā addressed him as a great hero, saying: My dear sir, you are the best of the untouchables. I am in love with you, and I want you as my husband. I know that no one is baffled if he makes friends with you.

The words yavanānām ṛṣabham refer to the King of the Yavanas. The Sanskrit words yavana and mleccha apply to those who do not follow the Vedic principles. According to the Vedic principles, one should rise early in the morning, take bath, chant Hare Kṛṣṇa, offer maṅgala-ārati to the Deities, study Vedic literature, take prasāda and engage in dressing and decorating the Deities. One must also collect money for the temple expenditures, or if one is a householder he must go to work in accordance with the prescribed duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra. In this way one should live a life of spiritual understanding, and this is the Vedic way of civilization. One who does not follow all these rules and regulations is called a yavana or mleccha. One should not mistakenly think that these words refer to certain classes of men in other countries. There is no question of limitation according to nationalism. Whether one lives in India or outside of India, he is called a yavana or mleccha if he does not follow the Vedic principles. One who does not actually follow the hygienic principles prescribed in the Vedic rules and regulations will be subjected to many contagious diseases. Because the students in this Kṛṣṇa consciousness movement are advised to follow the Vedic principles, they naturally become hygienic.

If a person is Kṛṣṇa conscious, he can work like a young man even if he is seventy-five or eighty years old. Thus the daughter of Kāla (Time) cannot overcome a Vaiṣṇava. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī engaged in writing Caitanya-caritāmṛta when he was very old, yet he presented the most wonderful literature about the activities of Lord Caitanya. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī began their spiritual lives at a very old age, that is, after they retired from their occupations and family lives. Yet they presented many valuable literatures for the advancement of spiritual life. This is confirmed by Śrīla Śrīnivāsa Ācārya, who praised the Gosvāmīs in this way:

nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau
lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau
rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

"I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Sanātana Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī and Śrī Gopāla Bhaṭṭa Gosvāmī, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopīs and are engaged in the transcendental loving service of Rādhā and Kṛṣṇa."

Thus jarā, the effect of old age, does not harass a devotee. This is because a devotee follows the instructions and the determination of Nārada Muni. All devotees are in the disciplic succession stemming from Nārada Muni because they worship the Deity according to Nārada Muni's direction, namely the Nārada-pañcarātra, or the pāñcarātrika-vidhi. A devotee follows the principles of pāñcarātrika-vidhi as well as bhāgavata-vidhi. Bhāgavata-vidhi includes preaching work-śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]-the hearing and chanting of the glories of Lord Viṣṇu, the Supreme Personality of Godhead. The pāñcarātrika-vidhi includes arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. Because a devotee rigidly follows the instructions of Nārada Muni, he has no fear of old age, disease or death. Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death. When jarā, or old age, takes shelter of a devotee, Kālakanyā diminishes the devotee's fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy.

TEXT 25

dvāv imāv anuśocanti

bālāv asad-avagrahau

yal loka-śāstropanataṁ

na rāti na tad icchati

SYNONYMS

dvau-two kinds; imau-these; anuśocanti-they lament; bālau-ignorant; asat-the foolish; avagrahau-taking the path of; yat-that which; loka-by custom; śāstra-by scriptures; upanatam-presented; na-never; rāti-follows; na-neither; tat-that; icchati-desires.

One who does not give charity according to the customs or injunctions of the scriptures and one who does not accept charity in that way are considered to be in the mode of ignorance. Such persons follow the path of the foolish. Surely they must lament at the end.

It is herein stated that one should strictly follow the scriptures if one actually wants an auspicious life. The same is explained in Bhagavad-gītā (16.23):

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

"He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination." One who does not strictly follow the terms of the Vedic injunctions never attains success in life or happiness. And what to speak of going home, back to Godhead.

One śāstric injunction holds that a householder, a kṣatriya or an administrative head should not refuse to accept a woman if she voluntarily requests to become a wife. Since Kālakanyā, the daughter of Time, was deputed by Nārada Muni to offer herself to Yavana-rāja, the King of the Yavanas could not refuse her. All transactions must be performed in light of the śāstric injunctions. The śāstric injunctions are confirmed by great sages like Nārada Muni. As stated by Narottama dāsa Ṭhākura: sādhu-śāstra-guru-vākya, cittete kariyā aikya. One should follow the principles of saintly persons, scriptures and the spiritual master. In this way one is sure to attain success in life. Kālakanyā, the daughter of Time, presented herself before the King of the Yavanas precisely in terms of sādhu, śāstra and guru. Thus there was no reason for not accepting her.

TEXT 26

atho bhajasva māṁ bhadra

bhajantīṁ me dayāṁ kuru

etāvān pauruṣo dharmo

yad ārtān anukampate

SYNONYMS

atho-therefore; bhajasva-accept; mām-me; bhadra-O gentle one; bhajantīm-willing to serve; me-to me; dayām-mercy; kuru-do; etāvān-such a measure; pauruṣaḥ-for any gentleman; dharmaḥ-religious principle; yat-that; ārtān-to the distressed; anukampate-is compassionate.

Kālakanyā continued: O gentle one, I am now present before you to serve you. Please accept me and thus show me mercy. It is a gentleman's greatest duty to be compassionate upon a person who is distressed.

Yavana-rāja, the King of the Yavanas, could also refuse to accept Kālakanyā, daughter of Time, but he considered the request due to the order of Nārada Muni. Thus he accepted Kālakanyā in a different way. In other words, the injunctions of Nārada Muni, or the path of devotional service, can be accepted by anyone within the three worlds, and certainly by the King of the Yavanas. Lord Caitanya Himself requested everyone to preach the cult of bhakti-yoga all over the world, in every village and town. Preachers in the Kṛṣṇa consciousness movement have actually experienced that even the yavanas and mlecchas have taken to spiritual life on the strength of Nārada Muni's pāñcarātrika-vidhi. When mankind follows the disciplic succession, as recommended by Caitanya Mahāprabhu, everyone throughout the world will benefit.

TEXT 27

kāla-kanyodita-vaco

niśamya yavaneśvaraḥ

cikīrṣur deva-guhyaṁ sa

sasmitaṁ tām abhāṣata

SYNONYMS

kāla-kanyā-by the daughter of Time; udita-expressed; vacaḥ-words; niśamya-hearing; yavana-īśvaraḥ-the King of the Yavanas; cikīrṣuḥ-desiring to execute; deva-of providence; guhyam-confidential duty; saḥ-he; sa-smitam-smilingly; tām-her; abhāṣata-addressed.

After hearing the statement of Kālakanyā, daughter of Time, the King of the Yavanas began to smile and devise a means for executing his confidential duty on behalf of providence. He then addressed Kālakanyā as follows.

In Caitanya-caritāmṛta (Ādi 5.142) it is said:

ekale īśvara kṛṣṇa, āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya

Actually the supreme controller is the Personality of Godhead, Kṛṣṇa, and everyone is His servant. Yavana-rāja, the King of the Yavanas, was also a servant of Kṛṣṇa. Consequently, he wanted to execute the purpose of Kṛṣṇa through the agency of Kālakanyā. Although Kālakanyā means invalidity or old age, Yavana-rāja wanted to serve Kṛṣṇa by introducing Kālakanyā everywhere. Thus a sane person, by attaining old age, will become fearful of death. Foolish people engage in material activities as if they will live forever and enjoy material advancement, but actually there is no material advancement. Under illusion people think that material opulence will save them, but although there has been much advancement in material science, the problems of human society-birth, death, old age and disease-are still unsolved. Nonetheless foolish scientists are thinking that they have advanced materially. When Kālakanyā, the invalidity of old age, attacks them, they become fearful of death, if they are sane. Those who are insane simply do not care for death, nor do they know what is going to happen after death. They are under the wrong impression that after death there is no life, and consequently they act very irresponsibly in this life and enjoy unrestricted sense gratification. For an intelligent person, the appearance of old age is an impetus to spiritual life. People naturally fear impending death. The King of the Yavanas tried to utilize Kālakanyā for this purpose.

TEXT 28

mayā nirūpitas tubhyaṁ

patir ātma-samādhinā

nābhinandati loko 'yaṁ

tvām abhadrām asammatām

SYNONYMS

mayā-by me; nirūpitaḥ-settled; tubhyam-for you; patiḥ-husband; ātma-of the mind; samādhinā-by meditation; na-never; abhinandati-welcome; lokaḥ-the people; ayam-these; tvām-you; abhadrām-inauspicious; asammatām-unacceptable.

The King of the Yavanas replied: After much consideration, I have arrived at a husband for you. Actually, as far as everyone is concerned, you are inauspicious and mischievous. Since no one likes you, how can anyone accept you as his wife?

After much consideration, the King of the Yavanas decided to make the best use of a bad bargain. Kālakanyā was a bad bargain, and no one liked her, but everything can be used for the service of the Lord. Thus the King of the Yavanas tried to utilize her for some purpose. The purpose has already been explained-that is, Kālakanyā as jarā, the invalidity of old age, can be used to arouse a sense of fear in people so that they will prepare for the next life by engaging in Kṛṣṇa consciousness.

TEXT 29

tvam avyakta-gatir bhuṅkṣva

lokaṁ karma-vinirmitam

yā hi me pṛtanā-yuktā

prajā-nāśaṁ praṇeṣyasi

SYNONYMS

tvam-you; avyakta-gatiḥ-whose movement is imperceptible; bhuṅkṣva-enjoy; lokam-this world; karma-vinirmitam-manufactured by fruitive activities; yā-one who; hi-certainly; me-my; pṛtanā-soldiers; yuktā-helped by; prajā-nāśam-annihilation of the living entities; praṇeṣyasi-you shall carry out without any hindrance.

This world is a product of fruitive activities. Therefore you may imperceptibly attack people in general. Helped by my soldiers, you can kill them without opposition.

The word karma-vinirmitam means "manufactured by fruitive activities." This entire material world, especially in these days, is the result of fruitive activities. Everyone is fully engaged in decorating the world with highways, motorcars, electricity, skyscrapers, industries, businesses, etc. All this appears very nice for those who are simply engaged in sense gratification and who are ignorant of spiritual identity. As described in Śrīmad-Bhāgavatam (5.5.4):

nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ

Those without knowledge of the spirit soul are mad after materialistic activities, and they perform all kinds of sinful activities simply for sense gratification. According to Ṛṣabhadeva, such activities are inauspicious because they force one to accept an abominable body in the next life. Everyone can experience that although we try to keep the body in a comfortable position, it is always giving pain and is subjected to the threefold miseries. Otherwise, why are there so many hospitals, welfare boards and insurance establishments? Actually, in this world there is no happiness. People are simply engaged trying to counteract unhappiness. Foolish people accept unhappiness as happiness; therefore the King of the Yavanas decided to attack such foolish people imperceptibly by old age, disease, and ultimately death. Of course, after death there must be birth; therefore Yavana-rāja thought it wise to kill all the karmīs through the agency of Kālakanyā and thus try to make them aware that materialistic advancement is not actually advancement. Every living entity is a spiritual being, and consequently without spiritual advancement the human form of life is ruined.

TEXT 30

prajvāro 'yaṁ mama bhrātā

tvaṁ ca me bhaginī bhava

carāmy ubhābhyāṁ loke 'sminn

avyakto bhīma-sainikaḥ

SYNONYMS

prajvāraḥ-named Prajvāra; ayam-this; mama-my; bhrātā-brother; tvam-you; ca-also; me-my; bhaginī-sister; bhava-become; carāmi-I shall go about; ubhābhyām-by both of you; loke-in the world; asmin-this; avyaktaḥ-without being manifest; bhīma-dangerous; sainikaḥ-with soldiers.

The King of the Yavanas continued: Here is my brother Prajvāra. I now accept you as my sister. I shall employ both of you, as well as my dangerous soldiers, to act imperceptibly within this world.

Kālakanyā was sent by Nārada Muni to Yavana-rāja so that she might become his wife, but instead of accepting her as his wife, Yavana-rāja accepted her as his sister. Those who do not follow the Vedic principles are unrestricted as far as sex life is concerned. Consequently they sometimes do not hesitate to have sex with their sisters. In this age of Kali there are many instances of such incest. Although Yavana-rāja accepted the request of Nārada Muni to show respect to him, he was nonetheless thinking of illicit sex. This was due to his being the King of the yavanas and mlecchas.

The word prajvāraḥ is very significant, for it means "the fever sent by Lord Viṣṇu." Such a fever is always set at 107 degrees, the temperature at which a man dies. Thus the King of the mlecchas and yavanas requested the daughter of Time, Kālakanyā, to become his sister. There was no need to ask her to become his wife, for the yavanas and mlecchas do not make distinctions as far as sex life is concerned. Thus one may outwardly be a sister, mother or daughter and still have sex. Yavana-rāja's brother was Prajvāra, and Kālakanyā was invalidity itself. Combined and strengthened by the soldiers of Yavana-rāja-namely nonhygienic conditions, illicit sex and ultimately a high degree of temperature to bring on death-they would be able to smash the materialistic way of life. In this connection it is significant that Nārada was immune to the attack of jarā, or invalidity, and similarly jarā, or the destructive force, cannot attack any follower of Nārada Muni or a pure Vaiṣṇava.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Attack by Caṇḍavega on the City of King Purañjana; the Character of Kālakanyā."

Chapter Twenty-eight

Purañjana Becomes a Woman in the Next Life

TEXT 1

nārada uvāca

sainikā bhaya-nāmno ye

barhiṣman diṣṭa-kāriṇaḥ

prajvāra-kāla-kanyābhyāṁ

vicerur avanīm imām

SYNONYMS

nāradaḥ uvāca-the great sage Nārada continued to speak; sainikāḥ-the soldiers; bhaya-nāmnaḥ-of Bhaya (Fear); ye-all of them who; barhiṣman-O King Prācīnabarhiṣat; diṣṭa-kāriṇaḥ-the order carriers of death; prajvāra-with Prajvāra; kāla-kanyābhyām-and with Kālakanyā; viceruḥ-traveled; avanīm-on earth; imām-this.

The great sage Nārada continued: My dear King Prācīnabarhiṣat, afterward, the King of the Yavanas, whose name is fear itself, as well as Prajvāra, Kālakanyā, and his soldiers, began to travel all over the world.

The period of life just prior to death is certainly very dangerous because usually at this time people are attacked by the weakness of old age as well as many kinds of disease. The diseases that attack the body are compared here to soldiers. These soldiers are not ordinary soldiers, for they are guided by the King of the Yavanas, who acts as their commander-in-chief. The word diṣṭa-kāriṇaḥ indicates that he is their commander. When a man is young, he does not care for old age, but enjoys sex to the best of his satisfaction, not knowing that at the end of life his sexual indulgence will bring on various diseases, which so much disturb the body that one will pray for immediate death. The more one enjoys sex during youth, the more he suffers in old age.

TEXT 2

ta ekadā tu rabhasā

purañjana-purīṁ nṛpa

rurudhur bhauma-bhogāḍhyāṁ

jarat-pannaga-pālitām

SYNONYMS

te-they; ekadā-once upon a time; tu-then; rabhasā-with great force; purañjana-purīm-the city of Purañjana; nṛpa-O King; rurudhuḥ-encircled; bhauma-bhoga-āḍhyām-full of sense enjoyments; jarat-old; pannaga-by the serpent; pālitām-protected.

Once the dangerous soldiers attacked the city of Purañjana with great force. Although the city was full of paraphernalia for sense gratification, it was being protected by the old serpent.

As one's body engages in sense gratification, it becomes weaker and weaker daily. Finally the vital force becomes so weak that it is herein compared to a weak serpent. The life air has already been compared to the serpent. When the vital force within the body becomes weak, the body itself also becomes weak. At such a time the death symptoms-that is, the dangerous soldiers of death's superintendent, Yamarāja-begin to attack very severely. According to the Vedic system, before coming to such a stage one should leave home and take sannyāsa to preach the message of God for the duration of life. However, if one sits at home and is served by his beloved wife and children, he certainly becomes weaker and weaker due to sense gratification. When death finally comes, one leaves the body devoid of spiritual assets. At the present time, even the oldest man in the family does not leave home, being attracted by wife, children, money, opulence, dwelling, etc. Thus at the end of life one worries about how his wife will be protected and how she will manage the great family responsibilities. In this way a man usually thinks of his wife before death. According to Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail."

At the end of life, a person thinks of what he has done throughout his whole life; thus he gets another body (dehāntara) according to his thoughts and desires at the end of life. One overly addicted to life at home naturally thinks of his beloved wife at the end of life. Consequently, in the next life he gets the body of a woman, and he also acquires the results of his pious or impious activities. In this chapter the acceptance of a woman's body by King Purañjana will be thoroughly explained.

TEXT 3

kāla-kanyāpi bubhuje

purañjana-puraṁ balāt

yayābhibhūtaḥ puruṣaḥ

sadyo niḥsāratām iyāt

SYNONYMS

kāla-kanyā-the daughter of Kāla; api-also; bubhuje-took possession of; purañjana-puram-the city of Purañjana; balāt-by force; yayā-by whom; abhibhūtaḥ-being overwhelmed; puruṣaḥ-a person; sadyaḥ-immediately; niḥsāratām-uselessness; iyāt-gets.

Gradually Kālakanyā, with the help of dangerous soldiers, attacked all the inhabitants of Purañjana's city and thus rendered them useless for all purposes.

At the fag end of life, when the invalidity of old age attacks a man, his body becomes useless for all purposes. Therefore Vedic training dictates that when a man is in his boyhood he should be trained in the process of brahmacarya; that is, he should be completely engaged in the service of the Lord and should not in any way associate with women. When the boy becomes a young man, he marries between the ages of twenty and twenty-five. When he is married at the right age, he can immediately beget strong, healthy sons. Now female descendants are increasing because young men are very weak sexually. A male child will be born if the husband is sexually stronger than the wife, but if the female is stronger, a female child will be born. Thus it is essential to practice the system of brahmacarya if one wishes to beget a male child when one is married. When one reaches the age of fifty, he should give up family life. At that time one's child should be grown up so that the father can leave the family responsibilities to him. The husband and wife may then go abroad to live a retired life and travel to different places of pilgrimage. When both the husband and wife lose their attachment for family and home, the wife returns home to live under the care of her grown-up children and to remain aloof from family affairs. The husband then takes sannyāsa to render some service to the Supreme Personality of Godhead.

This is the perfect system of civilization. The human form of life is especially meant for God realization. If one is unable to take to the process of Kṛṣṇa consciousness from the very beginning of life, he must be trained to accept these principles at the fag end of life. Unfortunately, there is no training even in childhood, nor can one give up his family life even at the end. This is the situation with the city of Purañjana, figuratively described in these verses.

TEXT 4

tayopabhujyamānāṁ vai

yavanāḥ sarvato-diśam

dvārbhiḥ praviśya subhṛśaṁ

prārdayan sakalāṁ purīm

SYNONYMS

tayā-by Kālakanyā; upabhujyamānām-being taken possession of; vai-certainly; yavanāḥ-the Yavanas; sarvataḥ-diśam-from all sides; dvārbhiḥ-through the gates; praviśya-having entered; su-bhṛśam-greatly; prārdayan-giving trouble; sakalām-all over; purīm-the city.

When Kālakanyā, daughter of Time, attacked the body, the dangerous soldiers of the King of the Yavanas entered the city through different gates. They then began to give severe trouble to all the citizens.

The body has nine gates-the two eyes, two nostrils, two ears, mouth, rectum and genitals. When one is harassed by the invalidity of old age, various diseases manifest at the gates of the body. For example, the eyes become so dim that one requires spectacles, and the ears become too weak to hear directly, and therefore one requires hearing aids. The nostrils are blocked by mucus, and one has to always sniff a medicinal bottle containing ammonia. Similarly, the mouth, too weak to chew, requires false teeth. The rectum also gives one trouble, and the evacuation process becomes difficult. Sometimes one has to take enemas and sometimes use a surgical nozzle to accelerate the passing of urine. In this way the city of Purañjana was attacked at various gates by the soldiers. Thus in old age all the gates of the body are blocked by so many diseases, and one has to take help from so many medicines and surgical appliances.

TEXT 5

tasyāṁ prapīḍyamānāyām

abhimānī purañjanaḥ

avāporu-vidhāṁs tāpān

kuṭumbī mamatākulaḥ

SYNONYMS

tasyām-when the city; prapīḍyamānāyām-was put into different difficulties; abhimānī-too much absorbed; purañjanaḥ-King Purañjana; avāpa-achieved; uru-many; vidhān-varieties; tāpān-pains; kuṭumbī-family man; mamatā-ākulaḥ-too much affected by attachment to family.

When the city was thus endangered by the soldiers and Kālakanyā, King Purañjana, being overly absorbed in affection for his family, was placed in difficulty by the attack of Yavana-rāja and Kālakanyā.

When we refer to the body, we include the external gross body with its various limbs, as well as the mind, intelligence and ego. In old age these all become weak when they are attacked by different diseases. The proprietor of the body, the living soul, becomes very sad at not being able to use the field of activities properly. In Bhagavad-gītā it is clearly explained that the living entity is the proprietor of this body (kṣetra jña) and that the body is the field of activities (kṣetra). When a field is overgrown with thorns and weeds, it becomes very difficult for the owner to work it. That is the position of the spirit soul when the body itself becomes a burden due to disease. Extra burdens are placed on the body in the form of anxiety and general deterioration of the bodily functions.

TEXT 6

kanyopagūḍho naṣṭa-śrīḥ

kṛpaṇo viṣayātmakaḥ

naṣṭa-prajño hṛtaiśvaryo

gandharva-yavanair balāt

SYNONYMS

kanyā-by the daughter of Time; upagūḍhaḥ-being embraced; naṣṭa-śrīḥ-bereft of all beauty; kṛpaṇaḥ-miser; viṣaya-ātmakaḥ-addicted to sense gratification; naṣṭa-prajñaḥ-bereft of intelligence; hṛta-aiśvaryaḥ-bereft of opulence; gandharva-by the Gandharvas; yavanaiḥ-and by the Yavanas; balāt-by force.

When King Purañjana was embraced by Kālakanyā, he gradually lost all his beauty. Having been too much addicted to sex, he became very poor in intelligence and lost all his opulence. Being bereft of all possessions, he was conquered forcibly by the Gandharvas and the Yavanas.

When a person is attacked by the invalidity of old age and is still addicted to sense gratification, he gradually loses all his personal beauty, intelligence and good possessions. He thus cannot resist the forceful attack of the daughter of Time.

TEXT 7

viśīrṇāṁ sva-purīṁ vīkṣya

pratikūlān anādṛtān

putrān pautrānugāmātyāñ

jāyāṁ ca gata-sauhṛdām

SYNONYMS

viśīrṇām-scattered; sva-purīm-his own town; vīkṣya-seeing; pratikūlān-opposing elements; anādṛtān-being disrespectful; putrān-sons; pautra-grandsons; anuga-servants; amātyān-ministers; jāyām-wife; ca-and; gata-sauhṛdām-indifferent.

King Purañjana then saw that everything in his town was scattered and that his sons, grandsons, servants and ministers were all gradually opposing him. He also noted that his wife was becoming cold and indifferent.

When one becomes an invalid, his senses and organs are weakened. In other words, they are no longer under one's control. The senses and sense objects then begin to oppose him. When a person is in a distressed condition, even his family members-his sons, grandsons and wife-become disrespectful. They no longer are under the command of the master of the house. Just as we wish to use our senses for sense gratification, the senses also require strength from the body in reciprocation. A man keeps a family for enjoyment, and similarly family members demand enjoyment from the head of the family. When they do not receive sufficient money from him, they grow disinterested and ignore his commands or desires. This is all due to one's being a kṛpaṇa (miser). This word kṛpaṇa, used in the sixth verse, is in opposition to the word brāhmaṇa. In the human form of life one should become a brāhmaṇa, which means that one should understand the constitutional position of the Absolute Truth, Brahman, and then engage in His service as a Vaiṣṇava. We get this facility in the human form of life, but if we do not properly utilize this opportunity, we become a kṛpaṇa, miser. A miser is one who gets money but does not spend it properly. This human form of life is especially meant for understanding Brahman, for becoming a brāhmaṇa, and if we do not utilize it properly, we remain a kṛpaṇa. We can actually see that when one has money but does not spend it, he remains a miser and is never happy. Similarly, when one's intelligence is spoiled due to sense gratification, he remains a miser throughout his life.

TEXT 8

ātmānaṁ kanyayā grastaṁ

pañcālān ari-dūṣitān

duranta-cintām āpanno

na lebhe tat-pratikriyām

SYNONYMS

ātmānam-himself; kanyayā-by Kālakanyā; grastam-being embraced; pañcālān-Pañcāla; ari-dūṣitān-infected by the enemies; duranta-insurmountable; cintām-anxiety; āpannaḥ-having obtained; na-not; lebhe-achieved; tat-of that; pratikriyām-counteraction.

When King Purañjana saw that all his family members, relatives, followers, servants, secretaries and everyone else had turned against him, he certainly became very anxious. But he could not counteract the situation because he was thoroughly overwhelmed by Kālakanyā.

When a person becomes weak from the attack of old age, the family members, servants and secretaries do not care for him. He is then unable to counteract this. Thus he becomes more and more anxious and laments his frightful condition.

TEXT 9

kāmān abhilaṣan dīno

yāta-yāmāṁś ca kanyayā

vigatātma-gati-snehaḥ

putra-dārāṁś ca lālayan

SYNONYMS

kāmān-objects of enjoyment; abhilaṣan-always lusting after; dīnaḥ-the poor man; yāta-yāmān-stale; ca-also; kanyayā-by the influence of Kālakanyā; vigata-lost; ātma-gati-real purpose of life; snehaḥ-attachment to; putra-sons; dārān-wife; ca-and; lālayan-affectionately maintaining.

The objects of enjoyment became stale by the influence of Kālakanyā. Due to the continuance of his lusty desires, King Purañjana became very poor in everything. Thus he did not understand the aim of life. He was still very affectionate toward his wife and children, and he worried about maintaining them.

This is exactly the position of present civilization. Everyone is engaged in maintaining the body, home and family. Consequently everyone becomes confused at the end of life, not knowing what spiritual life and the goal of human life are. In a civilization of sense gratification there cannot be spiritual life, because a person thinks only of this life. Although the next life is a fact, no information is given about it.

TEXT 10

gandharva-yavanākrāntāṁ

kāla-kanyopamarditām

hātuṁ pracakrame rājā

tāṁ purīm anikāmataḥ

SYNONYMS

gandharva-by the Gandharva soldiers; yavana-and by the Yavana soldiers; ākrāntām-overcome; kāla-kanyā-by Kālakanyā (the daughter of Time); upamarditām-being smashed; hātum-to give up; pracakrame-proceeded; rājā-King Purañjana; tām-that; purīm-the city; anikāmataḥ-unwilling.

The city of King Purañjana was overcome by the Gandharva and Yavana soldiers, and although the King had no desire to leave the city, he was circumstantially forced to do so, for it was smashed by Kālakanyā.

The living entity, separated from the association of the Supreme Personality of Godhead, tries to enjoy this material world. He is given a chance to enjoy it in a particular type of body, beginning with the body of a Brahmā down to that of the microbe. From the Vedic history of creation we can understand that the first living creature was Lord Brahmā, who created the seven great sages and other Prajāpatis to increase the universal population. Thus every living entity, according to karma, his past desires and activities, gets a particular type of body, from that of Brahmā to that of a microbe or germ in stool. Due to long association with a particular type of material body and also due to the grace of Kālakanyā and her māyā, one becomes overly attached to a material body, although it is the abode of pain. Even if one tries to separate a worm from stool, the worm will be unwilling to leave. It will return to the stool. Similarly, a hog generally lives in a very filthy state, eating stool, but if one tries to separate it from its condition and give it a nice place, the hog will be unwilling. In this way if we study each and every living entity, we will find that he will defy offers of a more comfortable position. Although King Purañjana was attacked from all sides, he was unwilling to leave the city. In other words, the living entity-whatever his condition-does not want to give up the body. But he will be forced to give it up because, after all, this material body cannot exist forever.

The living entity wishes to enjoy the material world in different ways, and therefore by nature's law he is allowed to transmigrate from one body to another, exactly as a person transmigrates from the body of an infant to a child to a boy to a youth to a man. This process is constantly going on. At the last stage, when the gross body becomes old and invalid, the living entity is reluctant to give it up, despite the fact that it is no longer usable. Although material existence and the material body are not comfortable, why does the living entity not want to leave? As soon as one gets a material body, he has to work very hard to maintain it. He may engage in different fields of activity, but whatever the case, everyone has to work very hard to maintain the material body. Unfortunately, society has no information of the soul's transmigration. Because the living entity does not hope to enter the spiritual kingdom of eternal life, bliss and knowledge, he wants to stick to his present body, even though it may be useless. Consequently, the greatest welfare activity in this material world is the furthering of the Kṛṣṇa consciousness movement.

This movement is giving human society information about the kingdom of God. There is God, there is Kṛṣṇa, and everyone can return to God and live eternally in bliss and knowledge. A Kṛṣṇa conscious person is not afraid of giving up the body because his position is always eternal. A Kṛṣṇa conscious person engages in the transcendental loving service of the Lord eternally; therefore as long as he lives within the body, he is happy to engage in the loving service of the Lord, and when he gives up the body, he is also permanently situated in the service of the Lord. The saintly devotees are always free and liberated, whereas the karmīs, who have no knowledge of spiritual life or the transcendental loving service of the Lord, are very much afraid of giving up the rotten material body.

TEXT 11

bhaya-nāmno 'grajo bhrātā

prajvāraḥ pratyupasthitaḥ

dadāha tāṁ purīṁ kṛtsnāṁ

bhrātuḥ priya-cikīrṣayā

SYNONYMS

bhaya-nāmnaḥ-of Bhaya (Fear); agra-jaḥ-elder; bhrātā-brother; prajvāraḥ-named Prajvāra; pratyupasthitaḥ-being present there; dadāha-set fire; tām-to that; purīm-city; kṛtsnām-wholesale; bhrātuḥ-his brother; priya-cikīrṣayā-in order to please.

Under the circumstances, the elder brother of Yavana-rāja, known as Prajvāra, set fire to the city to please his younger brother, whose other name is fear itself.

According to the Vedic system, a dead body is set on fire, but before death there is another fire, or fever, which is called prajvāra, or viṣṇu-jvāra. Medical science verifies that when one's temperature is raised to 107 degrees, a man immediately dies. This prajvāra, or higher fever, at the last stage of life places the living entity in the midst of a blazing fire.

TEXT 12

tasyāṁ sandahyamānāyāṁ

sapauraḥ saparicchadaḥ

kauṭumbikaḥ kuṭumbinyā

upātapyata sānvayaḥ

SYNONYMS

tasyām-when that city; sandahyamānāyām-was ablaze; sa-pauraḥ-along with all the citizens; sa-paricchadaḥ-along with all servants and followers; kauṭumbikaḥ-the King, having so many relatives; kuṭumbinyā-along with his wife; upātapyata-began to suffer the heat of the fire; sa-anvayaḥ-along with descendants.

When the city was set ablaze, all the citizens and servants of the King, as well as all family members, sons, grandsons, wives and other relatives, were within the fire. King Purañjana thus became very unhappy.

There are many parts of the body-the senses, the limbs, the skin, the muscles, blood, marrow, etc.-and all these are considered here figuratively as sons, grandsons, citizens and dependents. When the body is attacked by the viṣṇu-jvāra, the fiery condition becomes so acute that sometimes one remains in a coma. This means that the body is in such severe pain that one becomes unconscious and cannot feel the miseries taking place within the body. Indeed, the living entity becomes so helpless at the time of death that, although unwilling, he is forced to give up the body and enter another. In Bhagavad-gītā it is stated that man may, by scientific advancement, improve the temporary living conditions, but that he cannot avoid the pangs of birth, old age, disease and death. These are under the control of the Supreme Personality of Godhead through the agency of material nature. A foolish person cannot understand this simple fact. Now people are very busy trying to find petroleum in the midst of the ocean. They are very anxious to make provisions for the future petroleum supply, but they do not make any attempts to ameliorate the conditions of birth, old age, disease and death. Thus a person in ignorance, not knowing anything about his own future life, is certainly defeated in all his activities.

TEXT 13

yavanoparuddhāyatano

grastāyāṁ kāla-kanyayā

puryāṁ prajvāra-saṁsṛṣṭaḥ

pura-pālo 'nvatapyata

SYNONYMS

yavana-by the Yavanas; uparuddha-attacked; āyatanaḥ-his abode; grastāyām-when seized; kāla-kanyayā-by the daughter of Time; puryām-the city; prajvāra-saṁsṛṣṭaḥ-being approached by Prajvāra; pura-pālaḥ-the city superintendent; anvatapyata-became also very much aggrieved.

The city's superintendent of police, the serpent, saw that the citizens were being attacked by Kālakanyā, and he became very aggrieved to see his own residence set ablaze after being attacked by the Yavanas.

The living entity is covered by two different types of bodies-the gross body and the subtle body. At death we can see that the gross body is finished, but actually the living entity is carried by the subtle body to another gross body. The so-called scientists of the modern age cannot see how the subtle body is working in carrying the soul from one body to another. This subtle body has been figuratively described as a serpent, or the city's police superintendent. When there is fire everywhere, the police superintendent cannot escape either. When there is security and an absence of fire in the city, the police superintendent can impose his authority upon the citizens, but when there is an all-out attack on the city, he is rendered useless. As the life air was ready to leave the gross body, the subtle body also began to experience pain.

TEXT 14

na śeke so 'vituṁ tatra

puru-kṛcchroru-vepathuḥ

gantum aicchat tato vṛkṣa-

koṭarād iva sānalāt

SYNONYMS

na-not; śeke-was able; saḥ-he; avitum-to protect; tatra-there; puru-very much; kṛcchra-difficulty; uru-great; vepathuḥ-suffering; gantum-to go out; aicchat-desired; tataḥ-from there; vṛkṣa-of a tree; koṭarāt-from the hollow; iva-like; sa-analāt-on fire.

As a serpent living within the cavity of a tree wishes to leave when there is a forest fire, so the city's police superintendent, the snake, wished to leave the city due to the fire's severe heat.

It becomes very difficult for snakes to leave a forest when there is a fire. Other animals may flee due to their long legs, but serpents, only being able to crawl, are generally burnt in the fire. At the last stage, the limbs of the body are not as much affected as the life air.

TEXT 15

śithilāvayavo yarhi

gandharvair hṛta-pauruṣaḥ

yavanair aribhī rājann

uparuddho ruroda ha

SYNONYMS

śithila-slackened; avayavaḥ-his limbs; yarhi-when; gandharvaiḥ-by the Gandharvas; hṛta-defeated; pauruṣaḥ-his bodily strength; yavanaiḥ-by the Yavanas; aribhiḥ-by the enemies; rājan-O King Prācīnabarhiṣat; uparuddhaḥ-being checked; ruroda-cried loudly; ha-indeed.

The limbs of the serpent's body were slackened by the Gandharvas and Yavana soldiers, who had thoroughly defeated his bodily strength. When he attempted to leave the body, he was checked by his enemies. Being thus baffled in his attempt, he began to cry loudly.

At the last stage of life, the different gates of the body are choked by the effects of disease, which are caused by an imbalance of bile, mucus and air. Thus the living entity cannot clearly express his difficulties, and surrounding relatives hear the sound "ghura ghura" from a dying man. In his Mukunda-mālā-stotra, King Kulaśekhara states:

kṛṣṇa tvadīya-padapaṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

"My dear Kṛṣṇa, please help me die immediately so that the swan of my mind may be encircled by the stem of Your lotus feet. Otherwise at the time of my final breath, when my throat is choked up, how will it be possible for me to think of You?" The swan takes great pleasure in diving within water and being encircled by the stem of the lotus flower. This entanglement is sporting joy. If, in our healthy condition, we think of the lotus feet of the Lord and die, it is most fortunate. In old age, at the time of death, the throat sometimes becomes choked with mucus or blocked by air. At such a time the sound vibration of Hare Kṛṣṇa, the mahā-mantra, may not come out. Thus one may forget Kṛṣṇa. Of course, those who are strong in Kṛṣṇa consciousness cannot possibly forget Kṛṣṇa at any stage because they are accustomed to chanting the Hare Kṛṣṇa mantra, especially when there is a signal from death.

TEXT 16

duhitṝḥ putra-pautrāṁś ca

jāmi-jāmātṛ-pārṣadān

svatvāvaśiṣṭaṁ yat kiñcid

gṛha-kośa-paricchadam

SYNONYMS

duhitṝḥ-daughters; putra-sons; pautrān-grandsons; ca-and; jāmi-daughters-in-law; jāmātṛ-sons-in-law; pārṣadān-associates; svatva-property; avaśiṣṭam-remaining; yat kiñcit-whatever; gṛha-home; kośa-accumulation of wealth; paricchadam-household paraphernalia.

King Purañjana then began to think of his daughters, sons, grandsons, daughters-in-law, sons-in-law, servants and other associates as well as his house, his household paraphernalia and his little accumulation of wealth.

It is not infrequent for a person overly attached to the material body to request a physician to prolong his life at least for some time. If the so-called scientific physician is able to prolong one's life for a few minutes through the use of oxygen or other medicines, he thinks that he is very successful in his attempts, although ultimately the patient will die. This is called the struggle for existence. At the time of death both patient and physician still think of prolonging life, although all the constituents of the body are practically dead and gone.

TEXT 17

ahaṁ mameti svīkṛtya

gṛheṣu kumatir gṛhī

dadhyau pramadayā dīno

viprayoga upasthite

SYNONYMS

aham-I; mama-mine; iti-thus; svī-kṛtya-accepting; gṛheṣu-in the home; ku-matiḥ-whose mind is full of obnoxious thoughts; gṛhī-the householder; dadhyau-turns his attention to; pramadayā-with his wife; dīnaḥ-very poor; viprayoge-when separation; upasthite-occurred.

King Purañjana was overly attached to his family and conceptions of "I" and "mine." Because he was overly attracted to his wife, he was already quite poverty-stricken. At the time of separation, he became very sorry.

It is clear in this verse that at the time of death thoughts of material enjoyment do not go away. This indicates that the living entity, the soul, is carried by the subtle body-mind, intelligence and ego. Due to false ego, the living entity still wants to enjoy the material world, and for want of material enjoyment he becomes sorry or sad. He still makes intellectual plans to further his existence, and therefore, although he gives up the gross body, he is carried by the subtle body to another gross body. The transmigration of the subtle body is never visible to material eyes; therefore when one gives up the gross body, we think that he is finished. Plans for material enjoyment are made by the subtle body, and the gross body is the instrument for enjoying these plans. Thus the gross body can be compared to the wife, for the wife is the agent for all kinds of sense gratification. Because of long association with the gross body, the living entity becomes very sad to be separated from it. The mental activity of the living entity obliges him to accept another gross body and continue his material existence.

The Sanskrit word strī means "expansion." Through the wife one expands his various objects of attraction-sons, daughters, grandsons and so on. Attachment to family members becomes very prominent at the time of death. One often sees that just before leaving his body a man may call for his beloved son to give him charge of his wife and other paraphernalia. He may say, "My dear boy, I am being forced to leave. Please take charge of the family affairs." He speaks in this way, not even knowing his destination.

TEXT 18

lokāntaraṁ gatavati

mayy anāthā kuṭumbinī

vartiṣyate kathaṁ tv eṣā

bālakān anuśocatī

SYNONYMS

loka-antaram-into a different life; gatavati mayi-when I am gone; anāthā-bereft of husband; kuṭumbinī-surrounded by all family members; vartiṣyate-will exist; katham-how; tu-then; eṣā-this woman; bālakān-children; anuśocatī-lamenting about.

King Purañjana was anxiously thinking, "Alas, my wife is encumbered by so many children. When I pass from this body, how will she be able to maintain all these family members? Alas, she will be greatly harassed by thoughts of family maintenance."

All these thoughts of one's wife indicate that the King was overly engrossed with the thoughts of woman. Generally a chaste woman becomes a very obedient wife. This causes a husband to become attached to his wife, and consequently he thinks of his wife very much at the time of death. This is a very dangerous situation, as is evident from the life of King Purañjana. If one thinks of his wife instead of Kṛṣṇa at the time of death, he will certainly not return home, back to Godhead, but will be forced to accept the body of a woman and thus begin another chapter of material existence.

TEXT 19

na mayy anāśite bhuṅkte

nāsnāte snāti mat-parā

mayi ruṣṭe susantrastā

bhartsite yata-vāg bhayāt

SYNONYMS

na-never; mayi-when I; anāśite-had not eaten; bhuṅkte-she would eat; na-never; asnāte-had not taken bath; snāti-she would take her bath; mat-parā-always devoted to me; mayi-when I; ruṣṭe-was angry; su-santrastā-very much frightened; bhartsite-when I chastised; yata-vāk-fully controlled of words; bhayāt-out of fear.

King Purañjana then began to think of his past dealings with his wife. He recalled that his wife would not take her dinner until he had finished his, that she would not take her bath until he had finished his, and that she was always very much attached to him, so much so that if he would sometimes become angry and chastise her, she would simply remain silent and tolerate his misbehavior.

A wife is always supposed to be submissive to her husband. Submission, mild behavior and subservience are qualities in a wife which make a husband very thoughtful of her. For family life it is very good for a husband to be attached to his wife, but it is not very good for spiritual advancement. Thus Kṛṣṇa consciousness must be established in every home. If a husband and wife are very much attached to one another in Kṛṣṇa consciousness, they will both benefit because Kṛṣṇa is the center of their existence. Otherwise, if the husband is too much attached to his wife, he becomes a woman in his next life. The woman, being overly attached to her husband, becomes a man in her next life. Of course, it is an advantage for a woman to become a man, but it is not at all advantageous for the man to become a woman.

TEXT 20

prabodhayati māvijñaṁ

vyuṣite śoka-karśitā

vartmaitad gṛha-medhīyaṁ

vīra-sūr api neṣyati

SYNONYMS

prabodhayati-gives good counsel; mā-unto me; avijñam-foolish; vyuṣite-at the time of my being away; śoka-by aggrievement; karśitā-being aggrieved and thus dried up; vartma-path; etat-this; gṛha-medhīyam-of household responsibilities; vīra-sūḥ-the mother of great heroes; api-although; neṣyati-will she be able to execute.

King Purañjana continued thinking how, when he was in a state of bewilderment, his wife would give him good counsel and how she would become aggrieved when he was away from home. Although she was the mother of so many sons and heroes, the King still feared that she would not be able to maintain the responsibility of household affairs.

At the time of death King Purañjana was thinking of his wife, and this is called polluted consciousness. As Lord Kṛṣṇa explains in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

The living entity is, after all, part and parcel of the Supreme Spirit, Kṛṣṇa. In other words, Kṛṣṇa's constitutional position and the living entity's constitutional position are the same qualitatively. The only difference is that the living entity is eternally an atomic particle of the Supreme Spirit. Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]. In this material world of conditional life, the fragmental portion of the Supreme Lord, the individual soul, is struggling due to his contaminated mind and consciousness. As part and parcel of the Supreme Lord, a living entity is supposed to think of Kṛṣṇa, but here we see that King Purañjana (the living entity) is thinking of a woman. Such mental absorption with some sense object brings about the living entity's struggle for existence in this material world. Since King Purañjana is thinking of his wife, his struggle for existence in the material world will not be ended by death. As revealed in the following verses, King Purañjana had to accept the body of a woman in his next life due to his being overly absorbed in thoughts of his wife. Thus mental absorption in social, political, pseudoreligious, national and communal consciousness is cause for bondage. During one's lifetime one has to change his activities in order to attain release from bondage. This is confirmed in Bhagavad-gītā (3.9). Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. If we do not change our consciousness in this life, whatever we do in the name of social, political, religious or communal and national welfare will be the cause of our bondage. This means we have to continue in material, conditional life. As explained in Bhagavad-gītā (15.7), manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. When the mind and senses are engaged in material activities, one has to continue his material existence and struggle to attain happiness. In each and every life one is engaged in the struggle to become happy. Actually no one in this material world is happy, but the struggle gives a false sense of happiness. A person must work very hard, and when he attains the result of his hard work, he thinks himself happy. In the material world people do not know what real happiness is. Sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam (Bg. 6.21). Real happiness must be appreciated by one's transcendental senses. Unless one is purified, the transcendental senses are not manifest; therefore to purify the senses one must take to Kṛṣṇa consciousness and engage the senses in the service of the Lord. Then there will be real happiness and liberation.

It is stated in Bhagavad-gītā (15.8):

śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt

"The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas." If the wind passes over a garden of roses, it will carry the aroma of roses, and if it passes over a filthy place, it will carry the stench of obnoxious things. Similarly, King Purañjana, the living entity, now passes the air of his life over his wife, a woman; therefore he has to accept the body of a woman in his next life.

TEXT 21

kathaṁ nu dārakā dīnā

dārakīr vāparāyaṇāḥ

vartiṣyante mayi gate

bhinna-nāva ivodadhau

SYNONYMS

katham-how; nu-indeed; dārakāḥ-sons; dīnāḥ-poor; dārakīḥ-daughters; vā-or; aparāyaṇāḥ-having no one else to depend on; vartiṣyante-will live; mayi-when 1; gate-gone from this world; bhinna-broken; nāvaḥ-boat; iva-like; udadhau-in the ocean.

King Purañjana continued worrying: "After I pass from this world, how will my sons and daughters, who are now fully dependent on me, live and continue their lives? Their position will be similar to that of passengers aboard a ship wrecked in the midst of the ocean."

At the time of death every living entity worries about what will happen to his wife and children. Similarly, a politician also worries about what will happen to his country or his political party. Unless one is fully Kṛṣṇa conscious, he has to accept a body in the next life according to his particular state of consciousness. Since Purañjana is thinking of his wife and children and is overly engrossed in thoughts of his wife, he will accept the body of a woman. Similarly, a politician or so-called nationalist who is inordinately attached to the land of his birth will certainly be reborn in the same land after ending his political career. One's next life will also be affected by the acts one performs during this life. Sometimes politicians act most sinfully for their own sense gratification. It is not unusual for a politician to kill the opposing party. Even though a politician may be allowed to take birth in his so-called homeland, he still has to undergo suffering due to his sinful activities in his previous life.

This science of transmigration is completely unknown to modern scientists. So-called scientists do not like to bother with these things because if they would at all consider this subtle subject matter and the problems of life, they would see that their future is very dark. Thus they try to avoid considering the future and continue committing all kinds of sinful activities in the name of social, political and national necessity.

TEXT 22

evaṁ kṛpaṇayā buddhyā

śocantam atad-arhaṇam

grahītuṁ kṛta-dhīr enaṁ

bhaya-nāmābhyapadyata

SYNONYMS

evam-thus; kṛpaṇayā-by miserly; buddhyā-intelligence; śocantam-lamenting; a-tat-arhaṇam-on which he should not have lamented; grahītum-in order to arrest; kṛta-dhīḥ-the determined King of the Yavanas; enam-him; bhaya-nāmā-whose name was fear; abhyapadyata-came there immediately.

Although King Purañjana should not have lamented over the fate of his wife and children, he nonetheless did so due to his miserly intelligence. In the meantime, Yavana-rāja, whose name was fear itself, immediately drew near to arrest him.

Foolish people do not know that every individual soul is responsible for his own actions and reactions in life. As long as a living entity in the form of a child or boy is innocent, it is the duty of the father and mother to lead him into a proper understanding of the values of life. When a child is grown, it should be left up to him to execute the duties of life properly. The parent, after his death, cannot help his child. A father may leave some estate for his children's immediate help, but he should not be overly absorbed in thoughts of how his family will survive after his death. This is the disease of the conditioned soul. Not only does he commit sinful activities for his own sense gratification, but he accumulates great wealth to leave behind so that his children may also gorgeously arrange for sense gratification.

In any case, everyone is afraid of death, and therefore death is called bhaya, or fear. Although King Purañjana was engaged in thinking of his wife and children, death did not wait for him. Death does not wait for any man; it will immediately carry out its duty. Since death must take away the living entity without hesitation, it is the ultimate God realization of the atheists, who spoil their lives thinking of country, society and relatives, to the neglect of God consciousness. In this verse the word atad-arhaṇam is very significant, for it means that one should not be overly engaged in welfare activities for one's family members, countrymen, society and community. None of these will help a person to advance spiritually. Unfortunately, in present-day society so-called educated men have no idea what spiritual progress is. Although they have the opportunity in the human form of life to make spiritual progress, they remain misers. They use their lives improperly and simply waste them thinking about the material welfare of their relatives, countrymen, society and so on. One's actual duty is to learn how to conquer death. Lord Kṛṣṇa states the process of conquering death in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

After giving up this body, one who is fully Kṛṣṇa conscious does not accept another material body but returns home, back to Godhead. Everyone should try to attain this perfection. Unfortunately, instead of doing so, people are absorbed in thoughts of society, friendship, love and relatives. This Kṛṣṇa consciousness movement, however, is educating people throughout the world and informing them how to conquer death. Hariṁ vinā na sṛtiṁ taranti. One cannot conquer death without taking shelter of the Supreme Personality of Godhead.

TEXT 23

paśuvad yavanair eṣa

nīyamānaḥ svakaṁ kṣayam

anvadravann anupathāḥ

śocanto bhṛśam āturāḥ

SYNONYMS

paśu-vat-like an animal; yavanaiḥ-by the Yavanas; eṣaḥ-Purañjana; nīyamānaḥ-being arrested and taken away; svakam-to their own; kṣayam-abode; anvadravan-followed; anupathāḥ-his attendants; śocantaḥ-lamenting; bhṛśam-greatly; āturāḥ-being distressed.

When the Yavanas were taking King Purañjana away to their place, binding him like an animal, the King's followers became greatly aggrieved. While they lamented, they were forced to go along with him.

When Yamarāja and his assistants take a living entity away to the place of judgment, the life, life air and desires, being followers of the living entity, also go with him. This is confirmed in the Vedas. When the living entity is taken away or arrested by Yamarāja (tam utkrāmantam), the life air also goes with him (prāṇo 'nūtkrāmati), and when the life air is gone (prāṇam anūtkrāmantam), all the senses (sarve prāṇāḥ) also go along (anūtkrāmanti). When the living entity and the life air are gone, the lump of matter produced of five elements-earth, water, air, fire and ether-is rejected and left behind. The living entity then goes to the court of judgment, and Yamarāja decides what kind of body he is going to get next. This process is unknown to modern scientists. Every living entity is responsible for his activities in this life, and after death he is taken to the court of Yamarāja, where it is decided what kind of body he will take next. Although the gross material body is left, the living entity and his desires, as well as the resultant reactions of his past activities, go on. It is Yamarāja who decides what kind of body one gets next in accordance with one's past actions.

TEXT 24

purīṁ vihāyopagata

uparuddho bhujaṅgamaḥ

yadā tam evānu purī

viśīrṇā prakṛtiṁ gatā

SYNONYMS

purīm-the city; vihāya-having given up; upagataḥ-gone out; uparuddhaḥ-arrested; bhujaṅgamaḥ-the serpent; yadā-when; tam-him; eva-certainly; anu-after; purī-the city; viśīrṇā-scattered; prakṛtim-matter; gatā-turned into.

The serpent, who had already been arrested by the soldiers of Yavana-rāja and was out of the city, began to follow his master along with the others. As soon as they all left the city, it was immediately dismantled and smashed to dust.

When the living entity is arrested, all his followers-namely the life air, the senses and sense objects-immediately leave the lump of matter, the body. When the living entity and his companions leave, the body no longer works but turns into basic material elements-earth, water, fire, air and ether. When a city attacked by enemies is vacated by its inhabitants, the enemy immediately takes advantage of that city and bombards it to smash the whole thing to dust. When we say, "Dust thou art, and unto dust thou shall return," we refer to the body. When a city is attacked and bombarded by enemies, the citizens generally leave, and the city ceases to exist.

It is a foolish person who engages in improving the condition of a city without caring for the citizens or inhabitants. Similarly, a living entity who is not properly enlightened in spiritual knowledge simply takes care of the external body, not knowing that the spirit soul is the principal factor within the body. When one is advanced in spiritual knowledge, the spirit soul is saved from eternal transmigration. The Bhāgavatam considers those who are attached to their bodies to be like cows and asses (sa eva go-kharaḥ). The cow is a very innocent animal, and the ass is a beast of burden. One who labors under the bodily conception simply works like an ass and does not know his self-interest. It is therefore said:

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ

"A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to a place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered like an ass or a cow." (Bhāg. 10.84.13)

Human civilization devoid of Kṛṣṇa consciousness is simply a civilization of lower animals. Sometimes such a civilization may study the dead body and consider the brain or the heart. However, no part of the body is important unless the spirit soul is present. In a modern civilization of cows and asses, scientists try to search out some value in the brain or heart of a dead man.

TEXT 25

vikṛṣyamāṇaḥ prasabhaṁ

yavanena balīyasā

nāvindat tamasāviṣṭaḥ

sakhāyaṁ suhṛdaṁ puraḥ

SYNONYMS

vikṛṣyamāṇaḥ-being dragged; prasabham-forcibly; yavanena-by the Yavana; balīyasā-who was very powerful; na avindat-could not remember; tamasā-by darkness of ignorance; āviṣṭaḥ-being covered; sakhāyam-his friend; suhṛdam-always a well-wisher; puraḥ-from the very beginning.

When King Purañjana was being dragged with great force by the powerful Yavana, out of his gross ignorance he still could not remember his friend and well-wisher, the Supersoul.

In Bhagavad-gītā (5.29) Lord Kṛṣṇa says:

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

A person can be in full Kṛṣṇa consciousness and become happy and satisfied if he knows but three things-namely, that the Supreme Lord Kṛṣṇa is the enjoyer of all benefits, that He is the proprietor of everything, and that He is the supreme friend of all living entities. If one does not know this and functions instead under the bodily conception, he is always harassed by the tribulations offered by material nature. In actuality, the Supreme Lord is sitting by the side of everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (Bg. 18.61). The living entity and the Supersoul are sitting side by side in the same tree, but despite being harassed by the laws of material nature, the foolish living entity does not turn toward the Supreme Personality of Godhead for protection. However, he thinks that he is able to protect himself from the stringent laws of material nature. This, however, is not possible. The living entity must turn toward the Supreme Personality of Godhead and surrender unto Him. Only then will he be saved from the onslaught of the powerful Yavana, or Yamarāja.

The word sakhāyam ("friend") is very significant in this verse because God is eternally present beside the living entity. The Supreme Lord is also described as suḥrdam ("ever well-wisher"). The Supreme Lord is always a well-wisher, just like a father or mother. Despite all the offenses of a son, the father and mother are always the son's well-wisher. Similarly, despite all our offenses and defiance of the desires of the Supreme Personality of Godhead, the Lord will give us immediate relief from all the hardships offered by material nature if we simply surrender unto Him, as confirmed in Bhagavad-gītā (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Unfortunately, due to our bad association and great attachment for sense gratification, we do not remember our best friend, the Supreme Personality of Godhead.

TEXT 26

taṁ yajña-paśavo 'nena

saṁjñaptā ye 'dayālunā

kuṭhāraiś cicchiduḥ kruddhāḥ

smaranto 'mīvam asya tat

SYNONYMS

tam-him; yajña-paśavaḥ-the sacrificial animals; anena-by him; saṁjñaptāḥ-killed; ye-all of them who; adayālunā-by the most unkind; kuṭhāraiḥ-by axes; cicchiduḥ-pierced to pieces; kruddhāḥ-being very angry; smarantaḥ-remembering; amīvam-sinful activity; asya-of him; tat-that.

That most unkind king, Purañjana, had killed many animals in various sacrifices. Now, taking advantage of this opportunity, all these animals began to pierce him with their horns. It was as though he were being cut to pieces by axes.

Those who are very enthusiastic about killing animals in the name of religion or for food must await similar punishment after death. The word māṁsa ("meat") indicates that those animals whom we kill will be given an opportunity to kill us. Although in actuality no living entity is killed, the pains of being pierced by the horns of animals will be experienced after death. Not knowing this, rascals unhesitatingly go on killing poor animals. So-called human civilization has opened many slaughterhouses for animals in the name of religion or food. Those who are a little religious kill animals in temples, mosques or synagogues, and those who are more fallen maintain various slaughterhouses. Just as in civilized human society the law is a life for a life, no living entity can encroach upon another living entity as far as the Supreme Lord is concerned. Everyone should be given freedom to live at the cost of the supreme father, and animal-killing-either for religion or for food-is always condemned by the Supreme Personality of Godhead. In Bhagavad-gītā (16.19) Lord Kṛṣṇa says:

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." The animal-killers (dviṣataḥ), envying other living entities and the Supreme Personality of Godhead, are placed in darkness and cannot understand the theme and objective of life. This is further explained in the following verses.

TEXT 27

ananta-pāre tamasi

magno naṣṭa-smṛtiḥ samāḥ

śāśvatīr anubhūyārtiṁ

pramadā-saṅga-dūṣitaḥ

SYNONYMS

ananta-pāre-unlimitedly expanded; tamasi-in the material existence of darkness; magnaḥ-being merged; naṣṭa-smṛtiḥ-bereft of all intelligence; samāḥ-for many years; śāśvatīḥ-practically eternally; anubhūya-experiencing; ārtim-the threefold miseries; pramadā-of women; saṅga-by association; dūṣitaḥ-being contaminated.

Due to his contaminated association with women, a living entity like King Purañjana eternally suffers all the pangs of material existence and remains in the dark region of material life, bereft of all remembrance for many, many years.

This is a description of material existence. Material existence is experienced when one becomes attached to a woman and forgets his real identity as the eternal servant of Kṛṣṇa (naṣṭa-smṛtiḥ). In this way, in one body after another, the living entity perpetually suffers the threefold miseries of material existence. To save human civilization from the darkness of ignorance, this movement was started. The main purpose of the Kṛṣṇa consciousness movement is to enlighten the forgetful living entity and remind him of his original Kṛṣṇa consciousness. In this way the living entity can be saved from the catastrophe of ignorance as well as bodily transmigration. As Śrīla Bhaktivinoda Ṭhākura has sung:

anādi karama-phale, paḍi' bhavārṇava-jale,
taribāre nā dekhi upāya
ei viṣaya-halāhale, divā-niśi hiyā jvale,
mana kabhu sukha nāhi pāya

"Because of my past fruitive activities, I have now fallen into an ocean of nescience. I cannot find any means to get out of this great ocean, which is indeed like an ocean of poison. We are trying to be happy through sense enjoyment, but actually that so-called enjoyment is like food that is too hot and causes burning in the heart. I feel a burning sensation constantly, day and night, and thus my mind cannot find satisfaction."

Material existence is always full of anxiety. People are always trying to find many ways to mitigate anxiety, but because they are not guided by a real leader, they try to forget material anxiety through drink and sex indulgence. Foolish people do not know that by attempting to escape anxiety by drink and sex, they simply increase their duration of material life. It is not possible to escape material anxiety in this way.

The word pramadā-saṅga-dūṣitaḥ indicates that apart from all other contamination, if one simply remains attached to a woman, that single contamination will be sufficient to prolong one's miserable material existence. Consequently, in Vedic civilization one is trained from the beginning to give up attachment for women. The first stage of life is brahmacārī, the second stage gṛhastha, the third stage vānaprastha, and the fourth stage sannyāsa. All these stages are devised to enable one to detach himself from the association of women.

TEXT 28

tām eva manasā gṛhṇan

babhūva pramadottamā

anantaraṁ vidarbhasya

rāja-siṁhasya veśmani

SYNONYMS

tām-her; eva-certainly; manasā-by the mind; gṛhṇan-accepting; babhūva-became; pramadā-woman; uttamā-highly situated; anantaram-after death; vidarbhasya-of Vidarbha; rāja-siṁhasya-of the most powerful king; veśmani-at the house.

King Purañjana gave up his body while remembering his wife, and consequently in his next life he became a very beautiful and well-situated woman. He took his next birth as the daughter of King Vidarbha in the very house of the King.

Since King Purañjana thought of his wife at the time of death, he attained the body of a woman in his next birth. This verifies the following verse in Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail."

When a living entity is accustomed to think of a particular subject matter or become absorbed in a certain type of thought, he will think of that subject at the time of death. At the time of death, one will think of the subject that has occupied his life while he was awake, lightly sleeping or dreaming, or while he was deeply sleeping. After falling from the association of the Supreme Lord, the living entity thus transmigrates from one bodily form to another according to nature's course, until he finally attains the human form. If he is absorbed in material thoughts and ignorant of spiritual life, and if he does not take shelter under the lotus feet of the Supreme Personality of Godhead, Govinda, who solves all questions of birth and death, he will become a woman in the next life, especially if he thinks of his wife. As stated in Śrīmad-Bhāgavatam (3.31.1): karmaṇā daiva-netreṇa. A living entity acts piously and impiously, and sometimes in both ways. All actions are taken into account, and the living entity is offered a new body by his superiors. Although King Purañjana was overly attached to his wife, he nonetheless performed many pious fruitive activities. Consequently, although he took the form of a woman, he was given a chance to be the daughter of a powerful king. As confirmed in Bhagavad-gītā (6.41):

prāpya puṇya-kṛtaṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate

"The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people or into a family of rich aristocracy."

If a person falls from the path of bhakti-yoga, God realization, due to attachment to fruitive activity, philosophical speculation or mystic yoga, he is given a chance to take birth in a high and rich family. The higher authorities appointed by the Supreme Personality of Godhead thus render justice to the living entity according to the living entity's desires. Although King Purañjana was overly absorbed in thoughts of his wife and thus became a woman, he took birth in the family of a king due to his previous pious activities. The conclusion is that all our activities are taken into consideration before we are awarded another body. Nārada Muni therefore advised Vyāsadeva that one should take to Kṛṣṇa consciousness, devotional service, and abandon all ordinary occupational duties. This advice was also given by Lord Kṛṣṇa Himself. Although a devotee may fall from the path of spiritual consciousness, he will nonetheless attain a human body in the home of a devotee or a rich man. In this way one can resume his devotional service.

TEXT 29

upayeme vīrya-paṇāṁ

vaidarbhīṁ malayadhvajaḥ

yudhi nirjitya rājanyān

pāṇḍyaḥ para-purañjayaḥ

SYNONYMS

upayeme-married; vīrya-of valor or prowess; paṇām-the prize; vaidarbhīm-daughter of Vidarbha; malaya-dhvajaḥ-Malayadhvaja; yudhi-in the fight; nirjitya-after conquering; rājanyān-other princes; pāṇḍyaḥ-best of the learned, or born in the country known as Pāṇḍu; para-transcendental; puram-city; jayaḥ-conqueror.

It was fixed that Vaidarbhī, daughter of King Vidarbha, was to be married to a very powerful man, Malayadhvaja, an inhabitant of the Pāṇḍu country. After conquering other princes, he married the daughter of King Vidarbha.

It is customary among kṣatriyas for a princess to be offered under certain conditions. For instance, Draupadī was offered in marriage to one who could pierce a fish with an arrow simply by seeing the reflection of that fish. Kṛṣṇa married one of His queens after conquering seven strong bulls. The Vedic system is for a daughter of a king to be offered under certain conditions. Vaidarbhī, the daughter of Vidarbha, was offered to a great devotee and powerful king. Since King Malayadhvaja was both a powerful king and great devotee, he fulfilled all the requirements. The name Malayadhvaja signifies a great devotee who stands as firm as Malaya Hill and, through his propaganda, makes other devotees similarly as firm. Such a mahā-bhāgavata can prevail over the opinions of all others. A strong devotee makes propaganda against all other spiritual conceptions-namely jñāna, karma and yoga. With his devotional flag unfurled, he always stands fast to conquer other conceptions of transcendental realization. Whenever there is an argument between a devotee and a nondevotee, the pure, strong devotee comes out victorious.

The word pāṇḍya comes from the word paṇḍā, meaning "knowledge." Unless one is highly learned, he cannot conquer nondevotional conceptions. The word para means "transcendental," and pura means "city." The para-pura is Vaikuṇṭha, the kingdom of God, and the word jaya refers to one who can conquer. This means that a pure devotee, who is strong in devotional service and who has conquered all nondevotional conceptions, can also conquer the kingdom of God. In other words, one can conquer the kingdom of God, Vaikuṇṭha, only by rendering devotional service. The Supreme Personality of Godhead is called ajita, meaning that no one can conquer Him, but a devotee, by strong devotional service and sincere attachment to the Supreme Personality of Godhead, can easily conquer Him. Lord Kṛṣṇa is fear personified for everyone, but He voluntarily agreed to fear the stick of mother Yaśodā. Kṛṣṇa, God, cannot be conquered by anyone but His devotee. Such a devotee kindly married the daughter of King Vidarbha.

TEXT 30

tasyāṁ sa janayāṁ cakra

ātmajām asitekṣaṇām

yavīyasaḥ sapta sutān

sapta draviḍa-bhūbhṛtaḥ

SYNONYMS

tasyām-through her; saḥ-the King; janayām cakre-begot; ātmajām-daughter; asita-blue or black; īkṣaṇām-whose eyes; yavīyasaḥ-younger, very powerful; sapta-seven; sutān-sons; sapta-seven; draviḍa-province of Draviḍa, or South India; bhū-of the land; bhṛtaḥ-kings.

King Malayadhvaja fathered one daughter, who had very black eyes. He also had seven sons, who later became rulers of that tract of land known as Draviḍa. Thus there were seven kings in that land.

King Malayadhvaja was a great devotee, and after he married the daughter of King Vidarbha, he gave her one nice daughter, whose eyes were black. Figuratively this means that the daughter of King Malayadhvaja was also bestowed with devotional service, for her eyes were always fixed on Kṛṣṇa. A devotee has no vision in his life other than Kṛṣṇa. The seven sons are the seven processes of devotional service-hearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service and serving the lotus feet of the Lord. Of the nine types of devotional service, only seven were immediately given. The balance-friendship and surrendering everything-were to be developed later. In other words, devotional service is divided into two categories-namely vidhi-mārga and rāga-mārga. The process of becoming friends with the Lord and sacrificing everything for Him belongs to the category of rāga-mārga, the stage of developed devotional service. For the neophyte, the important processes are those of hearing and chanting (śravaṇaṁ kīrtanam), remembering Kṛṣṇa, worshiping the Deity in the temple, offering prayers and always engaging in the service of the Lord, and worshiping the lotus feet of the Lord.

The word yavīyasaḥ indicates that these processes are very powerful. After a devotee engages in the processes of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyam [SB 7.5.23], and is able to secure these processes, he can later become a devotee capable of rendering spontaneous devotional service-namely sakhyam and ātma-nivedanam. Generally the great ācāryas who preach devotional service all over the world belong to the category of sakhyam ātma-nivedanam. A neophyte devotee cannot actually become a preacher. The neophyte is advised to execute devotional service in the seven other fields (śravaṇaṁ kīrtanam, etc.). If one can successfully execute the preliminary seven items, he can in the future be situated on the platform of sakhyam ātma-nivedanam.

The specific mention of Draviḍa-deśa refers to the five Draviḍa-deśas in South India. All are very strong in rendering the preliminary devotional processes (śravaṇaṁ kīrtanam). Some great ācāryas, like Rāmānujācārya and Madhvācārya, also came from Draviḍa-deśa and became great preachers. They were all situated on the platform of sakhyam ātma-nivedanam.

TEXT 31

ekaikasyābhavat teṣāṁ

rājann arbudam arbudam

bhokṣyate yad-vaṁśa-dharair

mahī manvantaraṁ param

SYNONYMS

eka-ekasya-of each one; abhavat-there became; teṣām-of them; rājan-O King; arbudam-ten million; arbudam-ten million; bhokṣyate-is ruled; yat-whose; vaṁśa-dharaiḥ-by descendants; mahī-the whole world; manu-antaram-up to the end of one Manu; param-and afterward.

My dear King Prācīnabarhiṣat, the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and all of these have been protecting the entire world up to the end of one Manu's life-span and even afterward.

There are fourteen Manus in one day of Brahmā. A manvantara, the life-span of one Manu, is given as 71 multiplied by 4,320,000 years. After one such Manu passes on, another Manu begins his life-span. In this way the life cycle of the universe is going on. As one Manu follows another, the cult of Kṛṣṇa consciousness is being imparted, as confirmed in Bhagavad-gītā (4.1):

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt

"The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." Vivasvān, the sun-god, imparted Bhagavad-gītā to one Manu, and this Manu imparted it to his son, who imparted it to yet another Manu. In this way the propagation of Kṛṣṇa consciousness is never stopped. No one should think that this Kṛṣṇa consciousness movement is a new movement. As confirmed by Bhagavad-gītā and Śrīmad-Bhāgavatam, it is a very, very old movement, for it has been passing down from one Manu to another.

Among Vaiṣṇavas there may be some difference of opinion due to everyone's personal identity, but despite all personal differences, the cult of Kṛṣṇa consciousness must go on. We can see that under the instructions of Śrīla Bhaktivinoda Ṭhākura, Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja began preaching the Kṛṣṇa consciousness movement in an organized way within the past hundred years. The disciples of Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja are all Godbrothers, and although there are some differences of opinion, and although we are not acting conjointly, every one of us is spreading this Kṛṣṇa consciousness movement according to his own capacity and producing many disciples to spread it all over the world. As far as we are concerned, we have already started the International Society for Krishna Consciousness, and many thousands of Europeans and Americans have joined this movement. Indeed, it is spreading like wildfire. The cult of Kṛṣṇa consciousness, based on the nine principles of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]), will never be stopped. It will go on without distinction of caste, creed, color or country. No one can check it.

The word bhokṣyate is very important in this verse. Just as a king gives protection to his citizens, these devotees, following the principles of devotional service, will give protection to all the people of the world. The people of the world are very much harassed by so-called religious-principled svāmīs, yogīs, karmīs and jñānīs, but none of these can show the right way to become elevated to the spiritual platform. There are primarily four parties spreading devotional service all over the universe. These are the Rāmānuja-sampradāya, the Madhva-sampradāya, the Viṣṇusvāmi-sampradāya and the Nimbārka-sampradāya. The Madhva-Gauḍīya-sampradāya in particular comes from Lord Caitanya Mahāprabhu. All these devotees are spreading this Kṛṣṇa consciousness movement very widely and giving protection to innocent people who are being so much embarrassed by pseudo-avatāras, -svāmīs, -yogīs and others.

TEXT 32

agastyaḥ prāg duhitaram

upayeme dhṛta-vratām

yasyāṁ dṛḍhacyuto jāta

idhmavāhātmajo muniḥ

SYNONYMS

agastyaḥ-the great sage Agastya; prāk-first; duhitaram-daughter; upayeme-married; dhṛta-vratām-taken to vows; yasyām-through whom; dṛḍhacyutaḥ-named Dṛḍhacyuta; jātaḥ-was born; idhmavāha-named Idhmavāha; ātma-jaḥ-son; muniḥ-the great sage.

The great sage named Agastya married the first-born daughter of Malayadhvaja, the avowed devotee of Lord Kṛṣṇa. From her one son was born, whose name was Dṛḍhacyuta, and from him another son was born, whose name was Idhmavāha.

The name Agastya Muni is very significant. Agastya Muni represents the mind. The word agastya indicates that the senses do not act independently, and the word muni means "mind." The mind is the center of all the senses, and thus the senses cannot work independent of the mind. When the mind takes to the cult of bhakti, it engages in devotional service. The cult of bhakti (bhakti-latā) is the first daughter of Malayadhvaja, and as previously described, her eyes are always upon Kṛṣṇa (asitekṣaṇām). One cannot render bhakti to any demigod. Bhakti can be rendered only to Viṣṇu (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]). Thinking the Absolute Truth to be without form, the Māyāvādīs say that the word bhakti can apply to any form of worship. If this were the case, a devotee could imagine any demigod or any godly form and worship it. This, however, is not the real fact. The real fact is that bhakti can be applied only to Lord Viṣṇu and His expansions. Therefore bhakti-latā is dṛḍha-vrata, the great vow, for when the mind is completely engaged in devotional service, the mind does not fall down. If one tries to advance by other means-by karma-yoga or jñāna-yoga-one will fall down, but if one is fixed in bhakti, he never falls down.

Thus from bhakti-latā the son Dṛḍhacyuta is born, and from Dṛḍhacyuta the next son, Idhmavāha, is born. The word idhma-vāha refers to one who carries wood for burning in a sacrifice when approaching a spiritual master. The point is that bhakti-latā, the cult of devotion, fixes one in his spiritual position. One so fixed never comes down, and he begets children who are strict followers of the śāstric injunctions. As said in the Vedas:

tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
[MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]

In the line of devotional service, those who are initiated are strict followers of the Vedic scriptural injunctions.

TEXT 33

vibhajya tanayebhyaḥ kṣmāṁ

rājarṣir malayadhvajaḥ

ārirādhayiṣuḥ kṛṣṇaṁ

sa jagāma kulācalam

SYNONYMS

vibhajya-having divided; tanayebhyaḥ-among his sons; kṣmām-the whole world; rāja-ṛṣiḥ-the great saintly king; malayadhvajaḥ-named Malayadhvaja; ārirādhayiṣuḥ-desiring to worship; kṛṣṇam-Lord Kṛṣṇa; saḥ-he; jagāma-went; kulācalam-unto Kulācala.

After this, the great saintly King Malayadhvaja divided his entire kingdom among his sons. Then, in order to worship Lord Kṛṣṇa with full attention, he went to a solitary place known as Kulācala.

Malayadhvaja, the great king, was certainly a mahā-bhāgavata, topmost devotee. By executing devotional service, he begot many sons and disciples for propagating the bhakti cult (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]). Actually, the entire world should be divided among such disciples. Everyone should be engaged in preaching the cult of Kṛṣṇa consciousness. In other words, when disciples are grown up and are able to preach, the spiritual master should retire and sit down in a solitary place to write and execute nirjana-bhajana. This means sitting silently in a solitary place and executing devotional service. This nirjana-bhajana, which is the silent worship of the Supreme Lord, is not possible for a neophyte devotee. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura never advised a neophyte devotee to go to a solitary place to engage in devotional service. Indeed, he has written a song in this connection:

duṣṭa mana! tumi kisera vaiṣṇava?
pratiṣṭhāra tare, nirjanera ghare,
tava hari-nāma kevala kaitava

"My dear mind, what kind of devotee are you? Simply for cheap adoration you sit in a solitary place and pretend to chant the Hare Kṛṣṇa mahā-mantra, but this is all cheating." Thus Bhaktisiddhānta Sarasvatī Ṭhākura advocated that every devotee, under the guidance of an expert spiritual master, preach the bhakti cult, Kṛṣṇa consciousness, all over the world. Only when one is mature can he sit in a solitary place and retire from preaching all over the world. Following this example, the devotees of the International Society for Krishna Consciousness now render service as preachers in various parts of the world. Now they can allow the spiritual master to retire from active preaching work. In the last stage of the spiritual master's life, the devotees of the spiritual master should take preaching activities into their own hands. In this way the spiritual master can sit down in a solitary place and render nirjana-bhajana.

TEXT 34

hitvā gṛhān sutān bhogān

vaidarbhī madirekṣaṇā

anvadhāvata pāṇḍyeśaṁ

jyotsneva rajanī-karam

SYNONYMS

hitvā-giving up; gṛhān-home; sutān-children; bhogān-material happiness; vaidarbhī-the daughter of King Vidarbha; madira-īkṣaṇā-with enchanting eyes; anvadhāvata-followed; pāṇḍya-īśam-King Malayadhvaja; jyotsnā iva-like the moonshine; rajanī-karam-the moon.

Just as the moonshine follows the moon at night, immediately after King Malayadhvaja departed for Kulācala, his devoted wife, whose eyes were very enchanting, followed him, giving up all homely happiness, despite family and children.

Just as in the vānaprastha stage the wife follows the husband, similarly when the spiritual master retires for nirjana-bhajana, some of his advanced devotees follow him and engage in his personal service. In other words, those who are very fond of family life should come forward in the service of the spiritual master and abandon so-called happiness afforded by society, friendship and love. A verse by Śrīla Viśvanātha Cakravartī Ṭhākura in his Gurv-aṣṭaka is significant in this regard. Yasya prasādād bhagavat-prasādaḥ . A disciple should always remember that by serving the spiritual master he can easily advance in Kṛṣṇa consciousness. All the scriptures recommend that it is by pleasing the spiritual master and serving him directly that one can attain the highest perfectional stage of devotional service.

The word madirekṣaṇā is also significant in this verse. Śrīla Jīva Gosvāmī has explained in his Sandarbha that the word madira means "intoxicating." If one's eyes become intoxicated upon seeing the Deity, he may be called madirekṣaṇa. Queen Vaidarbhī's eyes were very enchanting, just as one's eyes are madirekṣaṇa when engaged in seeing the temple Deity. Unless one is an advanced devotee, he cannot fix his eyes on the Deity in the temple.

TEXTS 35–36

tatra candravasā nāma

tāmraparṇī vaṭodakā

tat-puṇya-salilair nityam

ubhayatrātmano mṛjan

kandāṣṭibhir mūla-phalaiḥ

puṣpa-parṇais tṛṇodakaiḥ

vartamānaḥ śanair gātra-

karśanaṁ tapa āsthitaḥ

SYNONYMS

tatra-there; candravasā-the Candravasā River; nāma-named; tāmraparṇī-the Tāmraparṇī River; vaṭodakā-the Vaṭodakā River; tat-of those rivers; puṇya-pious; salilaiḥ-with the waters; nityam-daily; ubhayatra-in both ways; ātmanaḥ-of himself; mṛjan-washing; kanda-bulbs; aṣṭibhiḥ-and by seeds; mūla-roots; phalaiḥ-and by fruits; puṣpa-flowers; parṇaiḥ-and by leaves; tṛṇā-grass; udakaiḥ-and by water; vartamānaḥ-subsisting; śanaiḥ-gradually; gātra-his body; karśanam-rendering thin; tapaḥ-austerity; āsthitaḥ-he underwent.

In the province of Kulācala, there were rivers named Candravasā, Tāmraparṇī and Vaṭodakā. King Malayadhvaja used to go to those pious rivers regularly and take his bath there. Thus he purified himself externally and internally. He took his bath and ate bulbs, seeds, leaves, flowers, roots, fruits and grasses and drank water. In this way he underwent severe austerities. Eventually he became very skinny.

We can definitely see that to advance in Kṛṣṇa consciousness one must control his bodily weight. If one becomes too fat, it is to be assumed that he is not advancing spiritually. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura severely criticized his fat disciples. The idea is that one who intends to advance in Kṛṣṇa consciousness must not eat very much. Devotees used to go to forests, high hills or mountains on pilgrimages, but such severe austerities are not possible in these days. One should instead eat only prasāda and no more than required. According to the Vaiṣṇava calendar, there are many fasts, such as Ekādaśī and the appearance and disappearance days of God and His devotees. All of these are meant to decrease the fat within the body so that one will not sleep more than desired and will not become inactive and lazy. Overindulgence in food will cause a man to sleep more than required. This human form of life is meant for austerity, and austerity means controlling sex, food intake, etc. In this way time can be saved for spiritual activity, and one can purify himself both externally and internally. Thus both body and mind can be cleansed.

TEXT 37

śītoṣṇa-vāta-varṣāṇi

kṣut-pipāse priyāpriye

sukha-duḥkhe iti dvandvāny

ajayat sama-darśanaḥ

SYNONYMS

śīta-cold; uṣṇa-heat; vāta-wind; varṣāṇi-and rainy seasons; kṣut-hunger; pipāse-and thirst; priya-pleasant; apriye-and unpleasant; sukha-happiness; duḥkhe-and distress; iti-thus; dvandvāni-dualities; ajayat-he conquered; sama-darśanaḥ-equipoised.

Through austerity, King Malayadhvaja in body and mind gradually became equal to the dualities of cold and heat, happiness and distress, wind and rain, hunger and thirst, the pleasant and the unpleasant. In this way he conquered all relativities.

Liberation means becoming free from the relativities of the world. Unless one is self-realized, he has to undergo the dual struggle of the relative world. In Bhagavad-gītā Lord Kṛṣṇa advises Arjuna to conquer all relativities through tolerance. Lord Kṛṣṇa points out that it is the relativities like winter and summer that give us trouble in the material world. In the winter we do not like taking a bath, but in the summer we wish to take a bath twice, thrice or more a day. Thus Kṛṣṇa advises us not to be disturbed by such relativities and dualities when they come and go.

The common man has to undergo much austerity to become equipoised before dualities. One who becomes agitated by the relativities of life has accepted a relative position and must therefore undergo the austerities prescribed in the śāstras to transcend the material body and put an end to material existence. King Malayadhvaja underwent severe austerities by leaving his home, going to Kulācala, taking his bath in the sacred rivers and eating only vegetables like stems, roots, seeds, flowers and leaves, avoiding any cooked food or grains. These are very, very austere practices. In this age it is very difficult to leave home and go to the forest or the Himalayas to adopt the processes of austerity. Indeed, it is almost impossible. If one is even advised to give up meat-eating, drinking, gambling and illicit sex, one will fail to do so. What, then, would a person do if he went to the Himalayas or Kulācala? Such acts of renunciation are not possible in this age; therefore Lord Kṛṣṇa has advised us to accept the bhakti-yoga process. Bhakti-yoga will automatically liberate a person from the dualities of life. In bhakti-yoga, Kṛṣṇa is the center, and Kṛṣṇa is always transcendental. Thus in order to transcend dualities, one must always engage in the service of the Lord, as confirmed by Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."

If one is factually engaged in the service of the Lord, bhakti-yoga, he will automatically control his senses, his tongue and so many other things. Once engaged in the bhakti-yoga process with all sincerity, one will have no chance of falling down. Even if one falls down, there is no loss. One's devotional activities may be stunned or choked for the time being, but as soon as there is another chance, the practitioner begins from the point where he left off.

TEXT 38

tapasā vidyayā pakva-

kaṣāyo niyamair yamaiḥ

yuyuje brahmaṇy ātmānaṁ

vijitākṣānilāśayaḥ

SYNONYMS

tapasā-by austerity; vidyayā-by education; pakva-burned up; kaṣāyaḥ-all dirty things; niyamaiḥ-by regulative principles; yamaiḥ-by self-control; yuyuje-he fixed; brahmaṇi-in spiritual realization; ātmānam-his self; vijita-completely controlled; akṣa-senses; anila-life; āśayaḥ-consciousness.

By worshiping, executing austerities and following the regulative principles, King Malayadhvaja conquered his senses, his life and his consciousness. Thus he fixed everything on the central point of the Supreme Brahman [Kṛṣṇa].

Whenever the word brahman appears, the impersonalists take this to mean the impersonal effulgence, the brahmajyoti. Actually, however, Parabrahman, the Supreme Brahman, is Kṛṣṇa, Vāsudeva. As stated in Bhagavad-gītā (7.19), vāsudevaḥ sarvam iti: Vāsudeva extends everywhere as the impersonal Brahman. One cannot fix one's mind upon an impersonal "something." Bhagavad-gītā (12.5) therefore says, kleśo 'dhikataras teṣām avyaktāsakta-cetasām: "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome." Consequently, when it is said herein that King Malayadhvaja fixed his mind on Brahman, "Brahman" means the Supreme Personality of Godhead, Vāsudeva.

TEXT 39

āste sthāṇur ivaikatra

divyaṁ varṣa-śataṁ sthiraḥ

vāsudeve bhagavati

nānyad vedodvahan ratim

SYNONYMS

āste-remains; sthāṇuḥ-immovable; iva-like; ekatra-in one place; divyam-of the demigods; varṣa-years; śatam-one hundred; sthiraḥ-steady; vāsudeve-unto Lord Kṛṣṇa; bhagavati-the Supreme Personality of Godhead; na-not; anyat-anything else; veda-did know; udvahan-possessing; ratim-attraction.

In this way he stayed immovable in one place for one hundred years by the calculations of the demigods. After this time, he developed pure devotional attraction for Kṛṣṇa, the Supreme Personality of Godhead, and remained fixed in that position.

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19) Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, is everything, and one who knows this is the greatest of all transcendentalists. It is stated in Bhagavad-gītā that one realizes this after many, many births. This is also confirmed in this verse with the words divyaṁ varṣa-śatam ("one hundred years according to the calculations of the demigods"). According to the calculations of the demigods, one day (twelve hours) is equal to six months on earth. A hundred years of the demigods would equal thirty-six thousand earth years. Thus King Malayadhvaja executed austerities and penances for thirty-six thousand years. After this time, he became fixed in the devotional service of the Lord. To live on earth for so many years, one has to take birth many times. This confirms the conclusion of Kṛṣṇa. To come to the conclusion of Kṛṣṇa consciousness and remain fixed in the realization that Kṛṣṇa is everything, as well as render service unto Kṛṣṇa, are characteristics of the perfectional stage. As said in Caitanya-caritāmṛta (Madhya 22.62): kṛṣṇe bhakti kaile sarva-karma kṛta haya. When one comes to the conclusion that Kṛṣṇa is everything by worshiping or by rendering devotional service unto Kṛṣṇa, one actually becomes perfect in all respects. Not only must one come to the conclusion that Kṛṣṇa is everything, but he must remain fixed in this realization. This is the highest perfection of life, and it is this perfection that King Malayadhvaja attained at the end.

TEXT 40

sa vyāpakatayātmānaṁ

vyatiriktatayātmani

vidvān svapna ivāmarśa-

sākṣiṇaṁ virarāma ha

SYNONYMS

saḥ-King Malayadhvaja; vyāpakatayā-by all-pervasiveness; ātmānam-the Supersoul; vyatiriktatayā-by differentiation; ātmani-in his own self; vidvān-perfectly educated; svapne-in a dream; iva-like; amarśa-of deliberation; sākṣiṇam-the witness; virarāma-became indifferent; ha-certainly.

King Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul from the individual soul. The individual soul is localized, whereas the Supersoul is all-pervasive. He became perfect in knowledge that the material body is not the soul but that the soul is the witness of the material body.

The conditioned soul is often frustrated in trying to understand the distinctions between the material body, the Supersoul and the individual soul. There are two types of Māyāvādī philosophers-the followers of the Buddhist philosophy and the followers of the Śaṅkara philosophy. The followers of Buddha do not recognize that there is anything beyond the body; the followers of Śaṅkara conclude that there is no separate existence of the Paramātmā, the Supersoul. The Śaṅkarites believe that the individual soul is identical with the Paramātmā in the ultimate analysis. But the Vaiṣṇava philosopher, who is perfect in knowledge, knows that the body is made of the external energy and that the Supersoul, the Paramātmā, the Supreme Personality of Godhead, is sitting with the individual soul and is distinct from him. As Lord Kṛṣṇa states in Bhagavad-gītā (13.3):

kṣetrajñaṁ cāpi māṁ viddhi
sarva-kṣetreṣu bhārata
kṣetra-kṣetrajñayor jñānaṁ
yat taj jñānaṁ mataṁ mama

"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."

The body is taken to be the field, and the individual soul is taken to be the worker in that field. Yet there is another, who is known as the Supersoul, who, along with the individual soul, simply witnesses. The individual soul works and enjoys the fruits of the body, whereas the Supersoul simply witnesses the activities of the individual soul but does not enjoy the fruits of those activities. The Supersoul is present in every field of activity, whereas the individual soul is present in his one localized body. King Malayadhvaja attained this perfection of knowledge and was able to distinguish between the soul and the Supersoul and the soul and the material body.

TEXT 41

sākṣād bhagavatoktena

guruṇā hariṇā nṛpa

viśuddha-jñāna-dīpena

sphuratā viśvato-mukham

SYNONYMS

sākṣāt-directly; bhagavatā-by the Supreme Personality of Godhead; uktena-instructed; guruṇā-the spiritual master; hariṇā-by Lord Hari; nṛpa-O King; viśuddha-pure; jñāna-knowledge; dīpena-by the light of; sphuratā-enlightening; viśvataḥ-mukham-all angles of vision.

In this way King Malayadhvaja attained perfect knowledge because in his pure state he was directly instructed by the Supreme Personality of Godhead. By means of such enlightening transcendental knowledge, he could understand everything from all angles of vision.

In this verse the words sākṣād bhagavatoktena guruṇā hariṇā are very significant. The Supreme Personality of Godhead speaks directly to the individual soul when the devotee has completely purified himself by rendering devotional service to the Lord. Lord Kṛṣṇa confirms this also in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

The Lord is the Supersoul seated in everyone's heart, and He acts as the caitya-guru, the spiritual master within. However, He gives direct instructions only to the advanced, pure devotees. In the beginning, when a devotee is serious and sincere, the Lord gives him directions from within to approach a bona fide spiritual master. When one is trained by the spiritual master according to the regulative principles of devotional service and is situated on the platform of spontaneous attachment for the Lord (rāga-bhakti), the Lord also gives instructions from within. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. This distinct advantage is obtained by a liberated soul. Having attained this stage, King Malayadhvaja was directly in touch with the Supreme Lord and was receiving instructions from Him directly.

TEXT 42

pare brahmaṇi cātmānaṁ

paraṁ brahma tathātmani

vīkṣamāṇo vihāyekṣām

asmād upararāma ha

SYNONYMS

pare-transcendental; brahmaṇi-in the Absolute; ca-and; ātmānam-the self; param-the supreme; brahma-Absolute; tathā-also; ātmani-in himself; vīkṣamāṇaḥ-thus observing; vihāya-giving up; īkṣām-reservation; asmāt-from this process; upararāma-retired; ha-certainly.

King Malayadhvaja could thus observe that the Supersoul was sitting by his side, and that he, as the individual soul, was sitting by the side of the Supersoul. Since both were together, there was no need for separate interests; thus he ceased from such activities.

In the advanced stage of devotional service, the devotee does not see anything separate between his own interests and those of the Supreme Personality of Godhead. Both interests become one, for the devotee does not act for a separate interest. Whatever he does, he does in the interest of the Supreme Personality of Godhead. At that time he sees everything in the Supreme Personality of Godhead and the Supreme Personality of Godhead in everything. Having attained this stage of understanding, he sees no distinction between the spiritual and material worlds. In perfect vision, the material world becomes the spiritual world due to its being the external energy of the Supreme Lord. For the perfect devotee, the energy and the energetic are nondifferent. Thus the so-called material world becomes spiritual (sarvaṁ khalv idaṁ brahma). Everything is intended for the service of the Supreme Lord, and the expert devotee can utilize any so-called material thing for the Lord's service. One cannot serve the Lord without being situated on the spiritual platform. Thus if a so-called material thing is dovetailed in the service of the Lord, it is no longer to be considered material. Thus the pure devotee, in his perfect vision, sees from all angles.

TEXT 43

patiṁ parama-dharma-jñaṁ

vaidarbhī malayadhvajam

premṇā paryacarad dhitvā

bhogān sā pati-devatā

SYNONYMS

patim-her husband; parama-supreme; dharma-jñam-knower of religious principles; vaidarbhī-the daughter of Vidarbha; malaya-dhvajam-named Malayadhvaja; premṇā-with love and affection; paryacarat-served in devotion; hitvā-giving up; bhogān-sense enjoyments; sā-she; pati-devatā-accepting her husband as the Supreme Lord.

The daughter of King Vidarbha accepted her husband all in all as the Supreme. She gave up all sensual enjoyment and in complete renunciation followed the principles of her husband, who was so advanced. Thus she remained engaged in his service.

Figuratively, King Malayadhvaja is the spiritual master, and his wife, Vaidarbhī, is the disciple. The disciple accepts the spiritual master as the Supreme Personality of Godhead. As stated by Viśvanātha Cakravartī Ṭhākura in Gurv-aṣṭaka, sākṣād-dharitvena: "One directly accepts the guru, the spiritual master, as the Supreme Personality of Godhead." One should accept the spiritual master not in the sense that the Māyāvādī philosophers do, but in the way recommended here. Since the spiritual master is the most confidential servant of the Lord, he should be treated exactly like the Supreme Personality of Godhead. The spiritual master should never be neglected or disobeyed, like an ordinary person.

If a woman is fortunate enough to be the wife of a pure devotee, she can serve her husband without any desire for sense gratification. If she remains engaged in the service of her exalted husband, she will automatically attain the spiritual perfections of her husband. If a disciple gets a bona fide spiritual master, simply by satisfying him, he can attain a similar opportunity to serve the Supreme Personality of Godhead.

TEXT 44

cīra-vāsā vrata-kṣāmā

veṇī-bhūta-śiroruhā

babhāv upa patiṁ śāntā

śikhā śāntam ivānalam

SYNONYMS

cīra-vāsā-wearing old garments; vrata-kṣāmā-lean and thin on account of austerities; veṇī-bhūta-entangled; śiroruhā-her hair; babhau-she shone; upa patim-near the husband; śāntā-peaceful; śikhā-flames; śāntam-without being agitated; iva-like; analam-fire.

The daughter of King Vidarbha wore old garments, and she was lean and thin because of her vows of austerity. Since she did not arrange her hair, it became entangled and twisted in locks. Although she remained always near her husband, she was as silent and unagitated as the flame of an undisturbed fire.

When one begins to burn firewood, there is smoke and agitation in the beginning. Although there are so many disturbances in the beginning, once the fire is completely set, the firewood burns steadily. Similarly, when both husband and wife follow the regulative principles of austerity, they remain silent and are not agitated by sex impulses. At such a time both husband and wife are benefited spiritually. One can attain this stage of life by completely giving up a luxurious mode of life.

In this verse the word cīra-vāsā refers to very old torn garments. The wife especially should remain austere, not desiring luxurious dresses and living standards. She should accept only the bare necessities of life and minimize her eating and sleeping. There should be no question of mating. Simply by engaging in the service of her exalted husband, who must be a pure devotee, the wife will never be agitated by sex impulses. The vānaprastha stage is exactly like this. Although the wife remains with the husband, she undergoes severe austerities and penances so that although both husband and wife live together, there is no question of sex. In this way both husband and wife can live together perpetually. Since the wife is weaker than the husband, this weakness is expressed in this verse with the words upa patim. Upa means "near to," or "almost equal to." Being a man, the husband is generally more advanced than his wife. Nonetheless, the wife is expected to give up all luxurious habits. She should not even dress nicely or comb her hair. Hair combing is one of the main businesses of women. In the vānaprastha stage the wife should not take care of her hair. Thus her hair will become tangled in knots. Consequently the wife will no longer be attractive to the husband, and she herself will no longer be agitated by sex impulses. In this way both husband and wife can advance in spiritual consciousness. This advanced stage is called the paramahaṁsa stage, and once it is obtained, both husband and wife can be actually liberated from bodily consciousness. If the disciple remains steady in the service of the spiritual master, he need no longer fear falling down into the clutches of māyā.

TEXT 45

ajānatī priyatamaṁ

yadoparatam aṅganā

susthirāsanam āsādya

yathā-pūrvam upācarat

SYNONYMS

ajānatī-without any knowledge; priya-tamam-her dearmost husband; yadā-when; uparatam-passed away; aṅganā-the woman; susthira-fixed up; āsanam-on the seat; āsādya-going up to; yathā-as; pūrvam-before; upācarat-went on serving him.

The daughter of King Vidarbha continued as usual to serve her husband, who was seated in a steady posture, until she could ascertain that he had passed away from the body.

It appears that the Queen did not even talk to her husband while serving. She would simply perform her prescribed duties without talk. Thus she did not stop rendering service until she could ascertain that her husband had passed from the body.

TEXT 46

yadā nopalabhetāṅghrāv

ūṣmāṇaṁ patyur arcatī

āsīt saṁvigna-hṛdayā

yūtha-bhraṣṭā mṛgī yathā

SYNONYMS

yadā-when; na-not; upalabheta-could feel; aṅghrau-in the feet; ūṣmāṇam-heat; patyuḥ-of her husband; arcatī-while serving; āsīt-she became; saṁvigna-anxious; hṛdayā-at heart; yūtha-bhraṣṭā-bereft of her husband; mṛgī-the she-deer; yathā-as.

While she was serving her husband by massaging his legs, she could feel that his feet were no longer warm and could thus understand that he had already passed from the body. She felt great anxiety upon being left alone. Bereft of her husband's company, she felt exactly as the deer feels upon being separated from its mate.

As soon as the circulation of blood and air within the body stops, it is to be understood that the soul within the body has left. The stoppage of the blood's circulation is perceived when the hands and feet lose heat. One tests whether a body is alive or not by feeling the heart's palpitations and the coldness of the feet and hands.

TEXT 47

ātmānaṁ śocatī dīnam

abandhuṁ viklavāśrubhiḥ

stanāv āsicya vipine

susvaraṁ praruroda sā

SYNONYMS

ātmānam-about herself; śocatī-lamenting; dīnam-wretched; abandhum-without a friend; viklava-brokenhearted; aśrubhiḥ-by tears; stanau-her breasts; āsicya-wetting; vipine-in the forest; susvaram-loudly; praruroda-began to cry; sā-she.

Being now alone and a widow in that forest, the daughter of Vidarbha began to lament, incessantly shedding tears, which soaked her breasts, and crying very loudly.

Figuratively the queen is supposed to be the disciple of the king; thus when the mortal body of the spiritual master expires, his disciples should cry exactly as the queen cries when the king leaves his body. However, the disciple and spiritual master are never separated because the spiritual master always keeps company with the disciple as long as the disciple follows strictly the instructions of the spiritual master. This is called the association of vāṇī (words). Physical presence is called vapuḥ. As long as the spiritual master is physically present, the disciple should serve the physical body of the spiritual master, and when the spiritual master is no longer physically existing, the disciple should serve the instructions of the spiritual master.

TEXT 48

uttiṣṭhottiṣṭha rājarṣe

imām udadhi-mekhalām

dasyubhyaḥ kṣatra-bandhubhyo

bibhyatīṁ pātum arhasi

SYNONYMS

uttiṣṭha-please get up; uttiṣṭha-please get up; rāja-ṛṣe-O saintly king; imām-this earth; udadhi-by the ocean; mekhalām-surrounded; dasyubhyaḥ-from the rogues; kṣatra-bandhubhyaḥ-from the unclean kings; bibhyatīm-very much afraid; pātum-to protect; arhasi-you ought.

O best of kings, please get up! Get up! Just see this world surrounded by water and infested with rogues and so-called kings. This world is very much afraid, and it is your duty to protect her.

Whenever an ācārya comes, following the superior orders of the Supreme Personality of Godhead or His representative, he establishes the principles of religion, as enunciated in Bhagavad-gītā. Religion means abiding by the orders of the Supreme Personality of Godhead. Religious principles begin from the time one surrenders to the Supreme Personality of Godhead. It is the ācārya's duty to spread a bona fide religious system and induce everyone to bow down before the Supreme Lord. One executes the religious principles by rendering devotional service, specifically the nine items like hearing, chanting and remembering. Unfortunately, when the ācārya disappears, rogues and nondevotees take advantage and immediately begin to introduce unauthorized principles in the name of so-called svāmīs, yogīs, philanthropists, welfare workers and so on. Actually, human life is meant for executing the orders of the Supreme Lord, and this is stated in Bhagavad-gītā (9.34):

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ

"Engage your mind always in thinking of Me and become My devotee. Offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me."

The main business of human society is to think of the Supreme Personality of Godhead at all times, to become His devotees, to worship the Supreme Lord and to bow down before Him. The ācārya, the authorized representative of the Supreme Lord, establishes these principles, but when he disappears, things once again become disordered. The perfect disciples of the ācārya try to relieve the situation by sincerely following the instructions of the spiritual master. At the present moment practically the entire world is afraid of rogues and nondevotees; therefore this Kṛṣṇa consciousness movement is started to save the world from irreligious principles. Everyone should cooperate with this movement in order to bring about actual peace and happiness in the world.

TEXT 49

evaṁ vilapantī bālā

vipine 'nugatā patim

patitā pādayor bhartū

rudaty aśrūṇy avartayat

SYNONYMS

evam-thus; vilapantī-lamenting; bālā-the innocent woman; vipine-in the solitary forest; anugatā-strictly adherent; patim-unto her husband; patitā-fallen down; pādayoḥ-at the feet; bhartuḥ-of her husband; rudatī-while crying; aśrūṇi-tears; avartayat-she shed.

That most obedient wife thus fell down at the feet of her dead husband and began to cry pitifully in that solitary forest. Thus the tears rolled down from her eyes.

Just as a devoted wife becomes afflicted at the passing away of her husband, when a spiritual master passes away, the disciple becomes similarly bereaved.

TEXT 50

citiṁ dārumayīṁ citvā

tasyāṁ patyuḥ kalevaram

ādīpya cānumaraṇe

vilapantī mano dadhe

SYNONYMS

citim-funeral pyre; dāru-mayīm-made with wood; citvā-having piled up; tasyām-on that; patyuḥ-of the husband; kalevaram-body; ādīpya-after igniting; ca-also; anumaraṇe-to die along with him; vilapantī-lamenting; manaḥ-her mind; dadhe-fixed.

She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.

It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-maraṇa. In India this system was prevalent even to the date of British occupation. At that time, however, a wife who did not wish to die with her husband was sometimes forced to do so by her relatives. Formerly that was not the case. The wife used to enter the fire voluntarily. The British government stopped this practice, considering it inhuman. However, from the early history of India we find that when Mahārāja Pāṇḍu died, he was survived by two wives-Mādrī and Kuntī. The question was whether both should die or one should die. After the death of Mahārāja Pāṇḍu, his wives settled that one should remain and the other should go. Mādrī would perish with her husband in the fire, and Kuntī would remain to take charge of the five Pāṇḍava children. Even as late as 1936 we saw a devoted wife voluntarily enter the fire of her husband.

This indicates that a devotee's wife must be prepared to act in such a way. Similarly, a devoted disciple of the spiritual master would rather die with the spiritual master than fail to execute the spiritual master's mission. As the Supreme Personality of Godhead comes down upon this earth to reestablish the principles of religion, so His representative, the spiritual master, also comes to reestablish religious principles. It is the duty of the disciples to take charge of the mission of the spiritual master and execute it properly. Otherwise the disciple should decide to die along with the spiritual master. In other words, to execute the will of the spiritual master, the disciple should be prepared to lay down his life and abandon all personal considerations.

TEXT 51

tatra pūrvataraḥ kaścit

sakhā brāhmaṇa ātmavān

sāntvayan valgunā sāmnā

tām āha rudatīṁ prabho

SYNONYMS

tatra-in that place; pūrvataraḥ-previous; kaścit-someone; sakhā-friend; brāhmaṇaḥ-a brāhmaṇa; ātmavān-very learned scholar; sāntvayan-pacifying; valgunā-by very nice; sāmnā-mitigating words; tām-unto her; āha-he said; rudatīm-while she was crying; prabho-my dear King.

My dear King, one brāhmaṇa, who was an old friend of King Purañjana, came to that place and began to pacify the Queen with sweet words.

The appearance of an old friend in the form of a brāhmaṇa is very significant. In His Paramātmā feature, Kṛṣṇa is the old friend of everyone. According to Vedic injunction, Kṛṣṇa is sitting with the living entity side by side. According to the śruti-mantra (dvā suparṇā sayujā sakhāyāḥ), the Lord is sitting within the heart of every living entity as suhṛt, the best friend. The Lord is always eager to have the living entity come home, back to Godhead. Sitting with the living entity as witness, the Lord gives him all chances to enjoy himself materially, but whenever there is an opportunity, the Lord gives good counsel and advises the living entity to abandon trying to become happy through material adjustment and instead turn his face toward the Supreme Personality of Godhead and surrender unto Him. When one becomes serious to follow the mission of the spiritual master, his resolution is tantamount to seeing the Supreme Personality of Godhead. As explained before, this means meeting the Supreme Personality of Godhead in the instruction of the spiritual master. This is technically called vāṇī-sevā. Śrīla Viśvanātha Cakravartī Ṭhākura states in his Bhagavad-gītā commentary on the verse vyavasāyātmikā buddhir ekeha kuru-nandana (Bg. 2.41) that one should serve the words of the spiritual master. The disciple must stick to whatever the spiritual master orders. Simply by following on that line, one sees the Supreme Personality of Godhead.

The Supreme Personality of Godhead, Paramātmā, appeared before the Queen as a brāhmaṇa, but why didn't He appear in His original form as Śrī Kṛṣṇa? Śrīla Viśvanātha Cakravartī Ṭhākura remarks that unless one is very highly elevated in loving the Supreme Personality of Godhead, one cannot see Him as He is. Nonetheless, if one sticks to the principles enunciated by the spiritual master, somehow or other he is in association with the Supreme Personality of Godhead. Since the Lord is in the heart, He can advise a sincere disciple from within. This is also confirmed in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead by vāṇī or vapuḥ. This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush of Vṛndāvana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty. Śrīla Bilvamaṅgala Ṭhākura has therefore said:

bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjali sevate 'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

"If I am engaged in devotional service unto You, my dear Lord, then very easily can I perceive Your presence everywhere. And as far as liberation is concerned, I think that liberation stands at my door with folded hands, waiting to serve me-and all material conveniences of dharma [religiosity], artha [economic development] and kāma [sense gratification] stand with her." (Kṛṣṇa-karṇāmṛta 107) If one is very highly advanced in devotional service, he will have no difficulty in seeing the Supreme Personality of Godhead. If one engages in the service of the spiritual master, he not only sees the Supreme Personality of Godhead but attains liberation. As far as material conveniences are concerned, they automatically come, just as the maidservants of a queen follow the queen wherever she goes. Liberation is no problem for the pure devotee, and all material conveniences are simply awaiting him at all stages of life.

TEXT 52

brāhmaṇa uvāca

kā tvaṁ kasyāsi ko vāyaṁ

śayāno yasya śocasi

jānāsi kiṁ sakhāyaṁ māṁ

yenāgre vicacartha ha

SYNONYMS

brāhmaṇaḥ uvāca-the learned brāhmaṇa said; kā-who; tvam-you; kasya-whose; asi-are you; kaḥ-who; vā-or; ayam-this man; śayānaḥ-lying down; yasya-for whom; śocasi-you are lamenting; jānāsi kim-do you know; sakhāyam-friend; mām-Me; yena-with whom; agre-formerly; vicacartha-you consulted; ha-certainly.

The brāhmaṇa inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don't you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.

When a person's relative dies, renunciation is automatically visible. Consultation with the Supersoul seated within everyone's heart is possible only when one is completely free from the contamination of material attachment. One who is sincere and pure gets an opportunity to consult with the Supreme Personality of Godhead in His Paramātmā feature sitting within everyone's heart. The Paramātmā is always the caitya-guru, the spiritual master within, and He comes before one externally as the instructor and initiator spiritual master. The Lord can reside within the heart, and He can also come out before a person and give him instructions. Thus the spiritual master is not different from the Supersoul sitting within the heart. An uncontaminated soul or living entity can get a chance to meet the Paramātmā face to face. Just as one gets a chance to consult with the Paramātmā within his heart, one also gets a chance to see Him actually situated before him. Then one can take instructions from the Supersoul directly. This is the duty of the pure devotee: to see the bona fide spiritual master and consult with the Supersoul within the heart.

When the brāhmaṇa asked the woman who the man lying on the floor was, she answered that he was her spiritual master and that she was perplexed about what to do in his absence. At such a time the Supersoul immediately appears, provided the devotee is purified in heart by following the directions of the spiritual master. A sincere devotee who follows the instructions of the spiritual master certainly gets direct instructions from his heart from the Supersoul. Thus a sincere devotee is always helped directly or indirectly by the spiritual master and the Supersoul. This is confirmed in Caitanya-caritāmṛta: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. If the devotee serves his spiritual master sincerely, Kṛṣṇa automatically becomes pleased. Yasya prasādād bhagavad-prasādaḥ. By satisfying the spiritual master, one automatically satisfies Kṛṣṇa. Thus the devotee becomes enriched by both the spiritual master and Kṛṣṇa. The Supersoul is eternally the friend of the living entity and always remains with him. The Supersoul has always been ready to help the living entity, even before the creation of this material world. It is therefore stated here: yenāgre vicacartha. The word agre means "before the creation." Thus the Supersoul has been accompanying the living entity since before the creation.

TEXT 53

api smarasi cātmānam

avijñāta-sakhaṁ sakhe

hitvā māṁ padam anvicchan

bhauma-bhoga-rato gataḥ

SYNONYMS

api smarasi-do you remember; ca-also; ātmānam-the Supersoul; avijñāta-unknown; sakham-friend; sakhe-O friend; hitvā-giving up; mām-Me; padam-position; anvicchan-desiring; bhauma-material; bhoga-enjoyment; rataḥ-attached to; gataḥ-you became.

The brāhmaṇa continued: My dear friend, even though you cannot immediately recognize Me, can't you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.

As stated in Bhagavad-gītā (7.27):

icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa

"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." This is an explanation of how the living entity falls down into this material world. In the spiritual world there is no duality, nor is there hate. The Supreme Personality of Godhead expands Himself into many. In order to enjoy bliss more and more, the Supreme Lord expands Himself in different categories. As mentioned in the Varāha Purāṇa, He expands Himself in viṣṇu-tattva (the svāṁśa expansion) and in His marginal potency (the vibhinnāṁśa, or the living entity). These expanded living entities are innumerable, just as the minute molecules of sunshine are innumerable expansions of the sun. The vibhinnāṁśa expansions, the marginal potencies of the Lord, are the living entities. When the living entities desire to enjoy themselves, they develop a consciousness of duality and come to hate the service of the Lord. In this way the living entities fall into the material world. In the Prema-vivarta it is said:

kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare

The natural position of the living entity is to serve the Lord in a transcendental loving attitude. When the living entity wants to become Kṛṣṇa Himself or imitate Kṛṣṇa, he falls down into the material world. Since Kṛṣṇa is the supreme father, His affection for the living entity is eternal. When the living entity falls down into the material world, the Supreme Lord, through His svāṁśa expansion (Paramātmā), keeps company with the living entity. In this way the living entity may some day return home, back to Godhead.

By misusing his independence, the living entity falls down from the service of the Lord and takes a position in this material world as an enjoyer. That is to say, the living entity takes his position within a material body. Wanting to take a very exalted position, the living entity instead becomes entangled in a repetition of birth and death. He selects his position as a human being, a demigod, a cat, a dog, a tree, etc. In this way the living entity selects a body out of the 8,400,000 forms and tries to satisfy himself by a variety of material enjoyment. The Supersoul, however, does not like him to do this. Consequently, the Supersoul instructs him to surrender unto the Supreme Personality of Godhead. The Lord then takes charge of the living entity. But unless the living entity is uncontaminated by material desires, he cannot surrender to the Supreme Lord. In Bhagavad-gītā (5.29) the Lord says:

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries."

The Supreme Lord is the supreme friend of everyone; however, no one can take advantage of the supreme friend's instructions while making his own plans to become happy and entangling himself in the modes of material nature. When there is creation, the living entities take on different forms according to past desires. This means that all the species or forms of life are simultaneously created. Darwin's theory stating that no human being existed from the beginning but that humans evolved after many, many years is simply a nonsensical theory. From Vedic literature we find that the first creature within the universe is Lord Brahmā. Being the most intelligent personality, Lord Brahmā could take charge of creating all the variety found within this material world.

TEXT 54

haṁsāv ahaṁ ca tvaṁ cārya

sakhāyau mānasāyanau

abhūtām antarā vaukaḥ

sahasra-parivatsarān

SYNONYMS

haṁsau-two swans; aham-I; ca-and; tvam-you; ca-also; ārya-O great soul; sakhāyau-friends; mānasa-ayanau-together in the Mānasa Lake; abhūtām-became; antarā-separated; vā-indeed; okaḥ-from the original home; sahasra-thousands; pari-successively; vatsarān-years.

My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mānasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.

The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him.

TEXT 55

sa tvaṁ vihāya māṁ bandho

gato grāmya-matir mahīm

vicaran padam adrākṣīḥ

kayācin nirmitaṁ striyā

SYNONYMS

saḥ-that swan; tvam-yourself; vihāya-leaving; mām-Me; bandho-O friend; gataḥ-went; grāmya-material; matiḥ-whose consciousness; mahīm-to earth; vicaran-traveling; padam-position; adrākṣīḥ-you saw; kayācit-by someone; nirmitam-manufactured; striyā-by a woman.

My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman.

When the living entity falls down, he goes into the material world, which was created by the external energy of the Lord. This external energy is described herein as "some woman," or prakṛti. This material world is composed of material elements, ingredients supplied by the mahat-tattva, the total material energy. The material world, created by this external energy, becomes the so-called home of the conditioned soul. Within this material world the conditioned soul accepts different apartments, or different bodily forms, and then travels about. Sometimes he travels in the higher planetary systems and sometimes in the lower systems. Sometimes he travels in higher species of life and sometimes in lower species. He has been wandering within this material universe since time immemorial. As explained by Śrī Caitanya Mahāprabhu:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(Cc. Madhya 19.151)

The living entity wanders into many species of life, but he is fortunate when he once again meets his friend, either in person or through His representative.

Actually, it is Kṛṣṇa who personally advises all living entities to return home, back to Godhead. Sometimes Kṛṣṇa sends His representative, who, delivering Kṛṣṇa's very message, canvasses all living entities to return home, back to Godhead. Unfortunately the living entity is so greatly attached to material enjoyment that he does not take the instructions of Kṛṣṇa or His representative very seriously. This material tendency is mentioned in this verse as grāmya-matiḥ (sense gratification). The word mahīm means "within this material world." All living entities within this material world are sensually inclined. Consequently they become entangled in different types of bodies and suffer the pangs of material existence.

TEXT 56

pañcārāmaṁ nava-dvāram

eka-pālaṁ tri-koṣṭhakam

ṣaṭ-kulaṁ pañca-vipaṇaṁ

pañca-prakṛti strī-dhavam

SYNONYMS

pañca-ārāmam-five gardens; nava-dvāram-nine gates; eka-one; pālam-protector; tri-three; koṣṭhakam-apartments; ṣaṭ-six; kulam-families; pañca-five; vipaṇam-stores; pañca-five; prakṛti-material elements; strī-woman; dhavam-master.

In that city [the material body] there are five gardens, nine gates, one protector, three apartments, six families, five stores, five material elements, and one woman who is lord of the house.

TEXT 57

pañcendriyārthā ārāmā

dvāraḥ prāṇā nava prabho

tejo-'b-annāni koṣṭhāni

kulam indriya-saṅgrahaḥ

SYNONYMS

pañca-five; indriya-arthāḥ-sense objects; ārāmāḥ-the gardens; dvāraḥ-gates; prāṇāḥ-apertures of the senses; nava-nine; prabho-O King; tejaḥ-ap-fire, water; annāni-food grains or earth; koṣṭhāni-apartments; kulam-families; indriya-saṅgrahaḥ-five senses and the mind.

My dear friend, the five gardens are the five objects of sense enjoyment, and the protector is the life air, which passes through the nine gates. The three apartments are the chief ingredients-fire, water and earth. The six families are the aggregate total of the mind and five senses.

The five senses that acquire knowledge are sight, taste, smell, sound and touch, and these act through the nine gates-the two eyes, two ears, one mouth, two nostrils, one genital and one rectum. These holes are compared to gates in the walls of the city. The principal ingredients are earth, water and fire, and the principal actor is the mind, which is controlled by the intelligence (buddhi).

TEXT 58

vipaṇas tu kriyā-śaktir

bhūta-prakṛtir avyayā

śakty-adhīśaḥ pumāṁs tv atra

praviṣṭo nāvabudhyate

SYNONYMS

vipaṇaḥ-stores; tu-then; kriyā-śaktiḥ-the energy for activities, or the working senses; bhūta-the five gross elements; prakṛtiḥ-the material elements; avyayā-eternal; śakti-the energy; adhīśaḥ-controller; pumān-man; tu-then; atra-here; praviṣṭaḥ-entered; na-does not; avabudhyate-become subjected to knowledge.

The five stores are the five working sensory organs. They transact their business through the combined forces of the five elements, which are eternal. Behind all this activity is the soul. The soul is a person and an enjoyer in reality. However, because he is now hidden within the city of the body, he is devoid of knowledge.

The living entity enters the material creation with the aid of the five elements-earth, water, fire, air and ether-and thus his body is formed. Although the living entity is working from within, he is nonetheless unknown. The living entity enters the material creation, but because he is bewildered by the material energy, he appears to be hidden. The bodily conception of life is prominent because of ignorance (nāvabudhyate). Intelligence is described in the feminine gender, but owing to her prominence in all activities, she is described in this verse as adhīśaḥ, the controller. The living entity lives by means of fire, water and food grains. It is through the combination of these three that the body is maintained. Consequently the body is called prakṛti, material creation. All the elements gradually combine to form flesh, bone, blood and so on. All these appear as various apartments. It is said in the Vedas that the digested foods are ultimately divided into three. The solid portion becomes stool, and the semiliquid portion turns into flesh. The liquid portion turns yellow and is again divided into three. One of these liquid portions is called urine. Similarly, the fiery portion is divided into three, and one is called bone. Out of the five elements, fire, water and food grains are very important. These three are mentioned in the previous verse, whereas sky (ether) and air are not mentioned. This is all explained in Bhagavad-gītā (13.20):

prakṛtiṁ puruṣaṁ caiva
viddhy anādī ubhāv api
vikārāṁś ca guṇāṁś caiva
viddhi prakṛti-sambhavān

"Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature." prakṛti, material nature, and puruṣa, the living entity, are eternal. When they both come in contact, there are different reactions and manifestations. All of them should be considered the results of the interaction of the three modes of material nature.

TEXT 59

tasmiṁs tvaṁ rāmayā spṛṣṭo

ramamāṇo 'śruta-smṛtiḥ

tat-saṅgād īdṛśīṁ prāpto

daśāṁ pāpīyasīṁ prabho

SYNONYMS

tasmin-in that situation; tvam-you; rāmayā-with the woman; spṛṣṭaḥ-being in contact; ramamāṇaḥ-enjoying; aśruta-smṛtiḥ-without remembrance of spiritual existence; tat-with her; saṅgāt-by association; īdṛśīm-like this; prāptaḥ-you have attained; daśām-a state; pāpīyasīm-full of sinful activities; prabho-My dear friend.

My dear friend, when you enter such a body along with the woman of material desires, you become overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life. Due to your material conceptions, you are placed in various miserable conditions.

When a person becomes materially engrossed, he has no capacity to hear about spiritual existence. Forgetfulness of spiritual existence entangles a man more and more in material existence. Such is the result of sinful life. Various bodies are developed with the material ingredients because of different types of sinful activities. King Purañjana assumed the body of a woman, Vaidarbhī, as a result of his sinful activities. Bhagavad-gītā clearly says (striyo vaiśyās tathā śūdrāḥ) that such a body is lowborn. If one takes shelter of the Supreme Personality of Godhead, however, he can be elevated to the highest perfection, even though he be lowborn. One acquires lower births when one's spiritual intelligence is reduced.

TEXT 60

na tvaṁ vidarbha-duhitā

nāyaṁ vīraḥ suhṛt tava

na patis tvaṁ purañjanyā

ruddho nava-mukhe yayā

SYNONYMS

na-not; tvam-you; vidarbha-duhitā-daughter of Vidarbha; na-not; ayam-this; vīraḥ-hero; su-hṛt-well-wishing husband; tava-your; na-not; patiḥ-husband; tvam-you; purañjanyāḥ-of Purañjanī; ruddhaḥ-captured; nava-mukhe-in the body having nine gates; yayā-by the material energy.

Actually, you are not the daughter of Vidarbha, nor is this man, Malayadhvaja, your well-wishing husband. Nor were you the actual husband of Purañjanī. You were simply captivated in this body of nine gates.

In the material world many living entities come into contact with one another and, increasing their attachment to a particular type of body, become related as father, husband, mother, wife, etc. Actually every living entity is a separate individual being, and it is because of his contact with matter that he comes together with other bodies and becomes falsely related. False bodies create various associations in the name of family, community, society and nationality. Actually every living entity is part and parcel of the Supreme Personality of Godhead, but the living entities are overly engrossed in the material body. The Supreme Personality of Godhead, Kṛṣṇa, appears and gives instructions in the form of Bhagavad-gītā and Vedic literatures. The Supreme Lord gives these instructions because He is the eternal friend of the living entities. His instructions are important because by them the living entity can obtain liberation from bodily engagement. As water passes down a river, many straws and grasses are carried from the shore. These straws and grasses come together in the river's current, but when the waves toss this way and that, they are separated and carried somewhere else. Similarly, the innumerable living entities within this material world are being carried by the waves of material nature. Sometimes the waves bring them together, and they form friendships and relate to one another on a bodily basis of family, community or nationality. Eventually they are thrown out of association by the waves of material nature. This process has been going on since the creation of material nature. In this regard, Śrīla Bhaktivinoda Ṭhākura sings:

miche māyāra vaśe, yāccha bhese',
khāccha hābuḍubu, bhai
jīva kṛṣṇa-dāsa, ei viśvāsa,
karle ta' āra duḥkha nāi

"My dear living entities, you are being carried away by the waves of material nature. Sometimes you are on the surface, sometimes you are being drowned. In this way your eternal life is being spoiled. If you simply catch hold of Kṛṣṇa and take shelter of His lotus feet, you will once again get free from all the miserable material conditions."

In this verse the words suhṛt ("well-wisher") and tava ("your") are very significant. One's so-called husband, relative, son, father or whatever cannot actually be a well-wisher. The only actual well-wisher is Kṛṣṇa Himself, as Kṛṣṇa confirms in Bhagavad-gītā (5.29): suhṛdaṁ sarva-bhūtānām. Society, friendship, love and well-wishers are all simply results of being packed in different bodies. One should know this well and try to get out of this bodily encagement into which one is thrown birth after birth. One should take shelter of the Supreme Personality of Godhead, Kṛṣṇa, and return home, back to Godhead.

TEXT 61

māyā hy eṣā mayā sṛṣṭā

yat pumāṁsaṁ striyaṁ satīm

manyase nobhayaṁ yad vai

haṁsau paśyāvayor gatim

SYNONYMS

māyā-illusory energy; hi-certainly; eṣā-this; mayā-by Me; sṛṣṭā-created; yat-from which; pumāṁsam-a male; striyam-a female; satīm-chaste; manyase-you think; na-not; ubhayam-both; yat-because; vai-certainly; haṁsau-freed from material contamination; paśya-just see; āvayoḥ-our; gatim-factual position.

Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us-you and I-are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.

The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned. At such a time he identifies himself as a product of the material nature. Because of the material body, he forgets that he is the eternal (sanātana) part and parcel of the Supreme Personality of Godhead. This is confirmed in this way: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]. The word sanātana is found in several places in Bhagavad-gītā. Both the Lord and the living entity are sanātana (eternal), and there is also a place known as sanātana, beyond this material nature. The real residence of both the living entity and God is the domain of sanātana, not this material world. The material world is the temporary, external energy of the Lord, and the living entity is placed in this material world because he wanted to imitate the position of the Supreme Personality of Godhead. In this material world he tries to enjoy his senses to his best capacity. All the activities of the conditioned soul within this material world are perpetually taking place in different types of bodies, but when the living entity acquires developed consciousness, he should try to rectify his situation and again become a member of the spiritual world. The process by which one can return home, back to Godhead, is bhakti-yoga, sometimes called sanātana-dharma. Instead of accepting a temporary occupational duty based on the material body, one should take to the process of sanātana-dharma, or bhakti-yoga, so that he can put an end to this perpetual bondage in material bodies and return home, back to Godhead. As long as human society works on the basis of false material identification, all the so-called advancements of science and philosophy are simply useless. They only serve to mislead human society. Andhā yathāndhair upanīyamānāḥ. In the material world, the blind simply lead the blind.

TEXT 62

ahaṁ bhavān na cānyas tvaṁ

tvam evāhaṁ vicakṣva bhoḥ

na nau paśyanti kavayaś

chidraṁ jātu manāg api

SYNONYMS

aham-I; bhavān-you; na-not; ca-also; anyaḥ-different; tvam-you; tvam-you; eva-certainly; aham-as I am; vicakṣva-just observe; bhoḥ-My dear friend; na-not; nau-of us; paśyanti-do observe; kavayaḥ-learned scholars; chidram-faulty differentiation; jātu-at any time; manāk-in a small degree; api-even.

My dear friend, I, the Supersoul, and you, the individual soul, are not different in quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different from Me in your constitutional position. Just try to consider this subject. Those who are actually advanced scholars, who are in knowledge, do not find any qualitative difference between you and Me.

Both the Supreme Personality of Godhead and the living entity are qualitatively one. There is no factual difference between the two. The Māyāvādī philosophers are again and again defeated by the illusory energy because they think that there is no separation between the Supersoul and the individual soul or that there is no Supersoul. They are also misled in thinking that everything is the Supersoul. However, those who are kavayaḥ, learned scholars, actually know the facts. They do not commit such mistakes. They know that God and the individual soul are one in quality, but that the individual soul falls under the clutches of māyā, whereas the Supersoul, the Supreme Personality of Godhead, is the controller of māyā. Māyā is the creation of the Supreme Lord (mayā sṛṣṭā); therefore the Supreme Lord is the controller of māyā. Although one in quality with the Supreme Lord, the individual soul is under the control of māyā. Māyāvādī philosophers cannot distinguish between the controller and the controlled.

TEXT 63

yathā puruṣa ātmānam

ekam ādarśa-cakṣuṣoḥ

dvidhābhūtam avekṣeta

tathaivāntaram āvayoḥ

SYNONYMS

yathā-as; puruṣaḥ-the living entity; ātmānam-his body; ekam-one; ādarśa-in a mirror; cakṣuṣoḥ-by the eyes; dvidhā-ābhūtam-existing as two; avekṣeta-sees; tathā-similarly; eva-certainly; antaram-difference; āvayoḥ-between ourselves.

As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity.

Being affected by the conditioning of matter, Māyāvādī philosophers cannot see the difference between the Supreme Lord and the living entity. When the sun is reflected in a pot of water, the sun knows that there is no difference between himself and the reflected sun in the water. Those in ignorance, however, perceive that there are many small suns reflected in each and every pot. As far as the brilliance is concerned, there is brilliance both in the original sun and in the reflections, but the reflections are small, whereas the original sun is very large. Vaiṣṇava philosophers conclude that the living entity is simply a small sample of the original Supreme Personality of Godhead. Qualitatively, God and the living entities are one, but quantitatively the living entities are small fragments of the Supreme Personality of Godhead. The Supreme Lord is full, powerful and opulent. In the previous verse, the Lord says, "My dear friend, you and I are not different." This nondifference refers to qualitative oneness, for it was not necessary for the Paramātmā, the Supreme Personality, to remind the conditioned soul that he is not one in quantity. The self-realized soul never thinks that he and the Supreme Personality of Godhead are one in every respect. Although he and the Supreme Personality of Godhead are one in quality, the living entity is prone to forget his spiritual identity, whereas the Supreme Personality never forgets. This is the difference between lipta and alipta. The Supreme Personality of Godhead is eternally alipta, uncontaminated by the external energy. The conditioned soul, however, being in contact with material nature, forgets his real identity; therefore when he sees himself in the conditioned state, he identifies himself with the body. For the Supreme Personality of Godhead, however, there is no difference between the body and the soul. He is completely soul; He has no material body. Although the Supersoul, Paramātmā, and the individual soul are both within the body, the Supersoul is devoid of designation, whereas the conditioned soul is designated by his particular type of body. The Supersoul is called antaryāmī, and He is extensive. This is confirmed in Bhagavad-gītā (13.3). Kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies."

The Supersoul is present in everyone's body, whereas the individual soul is conditioned in one particular type of body. The individual soul cannot understand what is taking place in another's body, but the Supersoul knows very well what is happening in all bodies. In other words, the Supersoul is always present in His full spiritual position, whereas the individual soul is prone to forget himself. Nor is the individual soul present everywhere. Generally in his conditioned state the individual soul cannot understand his relationship with the Supersoul, but sometimes, when he is free from all conditional existence, he can see the real difference between the Supersoul and himself. When the Supersoul tells the conditioned soul, "You and I are one and the same," it is to remind the conditioned soul of his spiritual identity as being qualitatively one. In the Third Canto of Śrīmad-Bhāgavatam (3.28.40), it is said:

yatholmukād visphuliṅgād
dhūmād vāpi sva-sambhavāt
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt

Fire has different features. There is flame, the sparks and the smoke. Although these are one in quality, there is still a difference between the fire, the flame, the spark and the smoke. The living entity becomes conditioned, but the Supreme Personality of Godhead is different because He does not become conditioned at any point. In the Vedas it is stated: ātmā tathā pṛthag draṣṭā bhagavān brahma-saṁjñitaḥ. Ātmā is the individual soul as well as the Supreme Personality of Godhead, who is the seer of everything. Although both are spirit, there is always a difference. In the smṛti it is also said: yathāgneḥ kṣudrā visphuliṅgā vyuccaranti. Just as sparks manifest in a large fire, similarly the small individual souls are present in the big spiritual flame. In Bhagavad-gītā (9.4) Lord Kṛṣṇa says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All beings are in Me, but I am not in them." Although all living beings are resting in Him, as small fiery sparks rest on a large flame, both are differently situated. Similarly, in the Viṣṇu Purāṇa it is said:

eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

"Fire is situated in one place, but it distributes heat and light. Similarly, the Supreme Personality of Godhead is distributing His energies in different ways." The living entity is but one of these energies (marginal energy). The energy and the energetic are one in one sense, but they are differently situated as energy and the energetic. Similarly, the sac-cid-ānanda form confirmed in Brahma-saṁhitā (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]) is different from that of the living entity in both his conditioned and liberated states. Only atheists consider the living entity and the Personality of Godhead equal in all respects. Caitanya Mahāprabhu therefore says, māyāvādi-bhāṣya śunile haya sarva-nāśa: "If one follows the instructions of Māyāvādī philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed."

TEXT 64

evaṁ sa mānaso haṁso

haṁsena pratibodhitaḥ

sva-sthas tad-vyabhicāreṇa

naṣṭām āpa punaḥ smṛtim

SYNONYMS

evam-thus; saḥ-he (the individual soul); mānasaḥ-living together within the heart; haṁsaḥ-like the swan; haṁsena-by the other swan; pratibodhitaḥ-being instructed; sva-sthaḥ-situated in self-realization; tat-vyabhicāreṇa-by being separated from the Supersoul; naṣṭām-which was lost; āpa-gained; punaḥ-again; smṛtim-real memory.

In this way both swans live together in the heart. When the one swan is instructed by the other, he is situated in his constitutional position. This means he regains his original Kṛṣṇa consciousness, which was lost because of his material attraction.

Here it is clearly stated: haṁso haṁsena pratibodhitaḥ. The individual soul and the Supersoul are both compared to swans (haṁsa) because they are white, or uncontaminated. One swan, however, is superior and is the instructor of the other. When the inferior swan is separated from the other swan, he is attracted to material enjoyment. This is the cause of his falldown. When he hears the instructions of the other swan, he understands his real position and is again revived to his original consciousness. The Supreme Personality of Godhead, Kṛṣṇa, comes down (avatāra) to deliver His devotees and kill the demons. He also gives His sublime instructions in the form of Bhagavad-gītā. The individual soul has to understand his position by the grace of the Lord and the spiritual master because the text of Bhagavad-gītā cannot be understood simply by academic qualifications. One has to learn Bhagavad-gītā from a realized soul.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." (Bg. 4.34)

Thus one has to select a bona fide spiritual master and become enlightened to his original consciousness. In this way the individual soul can understand that he is always subordinate to the Supersoul. As soon as he declines to remain subordinate and tries to become an enjoyer, he begins his material conditioning. When he abandons this spirit of being an individual owner or enjoyer, he becomes situated in his liberated state. The word sva-sthaḥ, meaning "situated in one's original position," is very significant in this verse. When one gives up his unwanted attitude of superiority, he becomes situated in his original position. The word tad-vyabhicāreṇa is also significant, for it indicates that when one is separated from God due to disobedience, his real sense is lost. Again, by the grace of Kṛṣṇa and guru, he can be properly situated in his liberated position. These verses are spoken by Śrīla Nārada Muni, and his purpose in speaking them is to revive our consciousness. Although the living entity and the Supersoul are one in quality, the individual soul has to pursue the instruction of the Supersoul. That is the state of liberation.

TEXT 65

barhiṣmann etad adhyātmaṁ

pārokṣyeṇa pradarśitam

yat parokṣa-priyo devo

bhagavān viśva-bhāvanaḥ

SYNONYMS

barhiṣman-O King Prācīnabarhi; etat-this; adhyātmam-narration of self-realization; pārokṣyeṇa-indirectly; pradarśitam-instructed; yat-because; parokṣa-priyaḥ-interesting by indirect description; devaḥ-the Supreme Lord; bhagavān-the Personality of Godhead; viśva-bhāvanaḥ-the cause of all causes.

My dear King Prācīnabarhi, the Supreme Personality of Godhead, the cause of all causes, is celebrated to be known indirectly. Thus I have described the story of Purañjana to you. Actually it is an instruction for self-realization.

There are many similar stories in the purāṇas for self-realization. As stated in the Vedas: parokṣa-priyā iva hi devāḥ. There are many stories in the Purāṇas that are intended to interest ordinary men in transcendental subjects, but actually these refer to real facts. They are not to be considered stories without a transcendental purpose. Some of them refer to real historical facts. One should be interested, however, in the real purport of the story. Indirect instruction is quickly understandable for a common man. Factually the path of bhakti-yoga is the path of hearing directly about the pastimes of the Supreme Personality of Godhead (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]), but those who are not interested in hearing directly about the activities of the Lord, or who cannot understand them, can very effectively hear such stories and fables as this one narrated by Nārada Muni.

The following is a glossary of some of the important words in this chapter.

Ādeśa-kārī. The actions resulting from sinful activities.

Agastya. The mind.

Amātya. The governor of the senses, the mind.

Arbuda-arbuda. Various types of śravaṇa and kīrtana of the Supreme Lord's name, quality, form and so on.

Ari. Impediments like disease.

Bhoga. Enjoyment. Herein this word refers to real enjoyment in spiritual life.

Bhṛtya. The servants of the body, namely the senses.

Draviḍa-rāja. Devotional service or a person eligible to act in devotional service.

Dvāra. The doors of the body, such as the eyes and ears.

Gṛha. Home. For spiritual cultivation one requires an undisturbed place or the good association of devotees.

Idhmavāha. The devotee who approaches the spiritual master. Idhma refers to wood that is taken to burn as fuel for a fire. A brahmacārī is supposed to take this idhma to ignite the fire used in performing sacrifices. By spiritual instruction a brahmacāri is trained to ignite a fire and offer oblations in the morning. He is supposed to go to the spiritual master to take lessons on transcendental subject matter, and the Vedic injunction is that when approaching the spiritual master one must carry with him fuel to perform yajñas, or sacrifices. The exact Vedic injunction is as follows:

tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
[MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]

"To learn transcendental subject matter, one must approach the spiritual master. In doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead." (Muṇḍaka Upaniṣad 1.2.12) By serving such a bona fide spiritual master, gradually a conditioned soul becomes detached from material enjoyment and invariably makes progress in spiritual realization under the direction of the spiritual master. Those who are misled by the illusory energy are never interested in approaching a spiritual master to make life successful.

Jāyā. Intelligence.

Jīrṇa-sarpa. The fatigued air of life.

Kālakanyā. The invalidity of old age.

Kāma. A high fever.

Kulācala. The place where there is no disturbance.

Kuṭumbinī. Intelligence.

Madirekṣaṇā. Madirekṣaṇā refers to one whose eyes are so attractive that one who observes them becomes maddened by her. In other words, madirekṣaṇā means a very beautiful young girl. According to Jīva Gosvāmī, madirekṣaṇā means the personified deity of bhakti. If one is attracted by the bhakti cult, he becomes engaged in the service of the Lord and the spiritual master, and thus his life becomes successful. Vaidarbhī, the woman, became a follower of her husband. As she left her comfortable home for the service of her husband, a serious student of spiritual understanding must give up everything for the service of the spiritual master. As stated by Viśvanātha Cakravartī Ṭhākura, yasya prasādād bhagavat-prasādaḥ: if one wants actual success in life, he must strictly follow the instructions of the spiritual master. By following such instructions, one is sure to make rapid progress in spiritual life. This statement by Viśvanātha Cakravartī is in pursuance of the following injunction from the Śvetāśvatara Upaniṣad (6.23):

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." In the Chāndogya Upaniṣad it is said, ācāryavān puruṣo veda: "One who approaches a bona fide spiritual master can understand everything about spiritual realization."

Malayadhvaja. A nice devotee who is like sandalwood.

Pañcāla. The five sense objects.

Paricchada. The total aggregate of the senses.

Paura-jana. The seven elements that constitute the body.

Pautra. Patience and gravity.

Prajvāra. A kind of fever called viṣṇu jvāra.

Pratikriyā. Counteracting agents such as mantras and medicines.

Pura-pālaka. The life air.

Putra. Consciousness.

Sainika. The condition of threefold miseries.

Sapta-suta. The seven sons, namely hearing, chanting, remembering, offering prayers, serving the lotus feet of the Lord, worshiping the Deity and becoming a servant of the Lord.

Sauhṛdya. Endeavor.

Suta. The son of Vaidarbhī, or, in other words, one who is somewhat advanced in fruitive activities and who comes in contact with a devotee spiritual master. Such a person becomes interested in the subject matter of devotional service.

Vaidarbhī. The woman who was formerly a man but took birth as a woman in his next life because of too much attachment to woman. Darbha means kuśa grass. In fruitive activities, or karma-kāṇḍīya ceremonies, one requires kuśa grass. Thus vaidarbhī refers to one who takes birth in a family of karma-kāṇḍīya understanding. However, if by karma-kāṇḍa activities one by chance comes in contact with a devotee, as Vaidarbhī did when she married Malayadhvaja, his life becomes successful. He then pursues the devotional service of the Lord. The conditioned soul becomes liberated simply by following the instructions of the bona fide spiritual master.

Vidarbha-rājasiṁha. The best of persons who are expert in fruitive activities.

Vīrya. One who has mercy.

Yavana. The servant of Yamarāja.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Purañjana Becomes a Woman in the Next Life."

Chapter Twenty-nine

Talks Between Nārada and King Prācīnabarhi

TEXT 1

prācīnabarhir uvāca

bhagavaṁs te vaco 'smābhir

na samyag avagamyate

kavayas tad vijānanti

na vayaṁ karma-mohitāḥ

SYNONYMS

prācīnabarhiḥ uvāca-King Prācīnabarhi said; bhagavan-O my lord; te-your; vacaḥ-words; asmābhiḥ-by us; na-never; samyak-perfectly; avagamyate-are understood; kavayaḥ-those who are expert; tat-that; vijānanti-can understand; na-never; vayam-we; karma-by fruitive activities; mohitāḥ-enchanted.

King Prācīnabarhi replied: My dear lord, we could not appreciate completely the purport of your allegorical story of King Purañjana. Actually, those who are perfect in spiritual knowledge can understand, but for us, who are overly attached to fruitive activities, to realize the purpose of your story is very difficult.

In Bhagavad-gītā (7.13) Lord Kṛṣṇa says:

tribhir guṇamayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam

"Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible." Generally people are enchanted by the three modes of material nature and therefore practically unable to understand that behind all materialistic activities in the cosmic manifestation is the Supreme Personality of Godhead, Kṛṣṇa. Generally when people are engaged in sinful or pious activities, they are not perfect in knowledge of devotional service. The allegorical story narrated by Nārada Muni to King Barhiṣmān is especially meant to engage conditioned souls in devotional service. The entire story, narrated allegorically, is easily understood by a person in devotional service, but those who are engaged not in devotional service but in sense gratification cannot perfectly understand it. That is admitted by King Barhiṣmān.

This Twenty-ninth Chapter describes that by too much attachment for women one becomes a woman in the next life, but a person who associates with the Supreme Personality of Godhead or His representative becomes free from all material attachments and is thus liberated.

TEXT 2

nārada uvāca

puruṣaṁ purañjanaṁ vidyād

yad vyanakty ātmanaḥ puram

eka-dvi-tri-catuṣ-pādaṁ

bahu-pādam apādakam

SYNONYMS

nāradaḥ uvāca-Nārada said; puruṣam-the living entity, the enjoyer; purañjanam-King Purañjana; vidyāt-one should know; yat-inasmuch as; vyanakti-he produces; ātmanaḥ-of himself; puram-dwelling place; eka-one; dvi-two; tri-three; catuḥ-pādam-with four legs; bahu-pādam-with many legs; apādakam-without legs.

The great sage Nārada Muni continued: You must understand that Purañjana, the living entity, transmigrates according to his own work into different types of bodies, which may be one-legged, two-legged, three-legged, four-legged, many-legged or simply legless. Transmigrating into these various types of bodies, the living entity, as the so-called enjoyer, is known as Purañjana.

How the spirit soul transmigrates from one type of body to another is nicely described here. The word eka-pāda, "one-legged," refers to ghosts, for it is said that ghosts walk on one leg. The word dvi-pāda, meaning "biped," refers to human beings. When he is old and invalid, the human being is supposed to be a triped, or three-legged, because he walks with the help of a stick or some kind of cane. Of course, the word catuṣ-pāda refers to quadrupeds, or animals. The word bahu-pāda refers to those creatures who have more than four legs. There are many insects, such as the centipede, and also many aquatic animals that have many legs. The word apādaka, meaning "without legs," refers to serpents. The name Purañjana indicates one who enjoys possessing different types of bodies. His mentality for enjoyment in the material world is accommodated by different types of bodies.

TEXT 3

yo 'vijñātāhṛtas tasya

puruṣasya sakheśvaraḥ

yan na vijñāyate pumbhir

nāmabhir vā kriyā-guṇaiḥ

SYNONYMS

yaḥ-he who; avijñāta-unknown; āhṛtaḥ-described; tasya-of him; puruṣasya-of the living entity; sakhā-the eternal friend; īśvaraḥ-the master; yat-because; na-never; vijñāyate-is understood; pumbhiḥ-by the living entities; nāmabhiḥ-by names; vā-or; kriyā-guṇaiḥ-by activities or qualities.

The person I have described as unknown is the Supreme Personality of Godhead, the master and eternal friend of the living entity. Since the living entities cannot realize the Supreme Personality of Godhead by material names, activities or qualities, He remains everlastingly unknown to the conditioned soul.

Because the Supreme Personality of Godhead is unknown to the conditioned soul, He is sometimes described in Vedic literatures as nirākāra, avijñāta or avāṅ-mānasa-gocara. Actually it is a fact that the Supreme Personality of Godhead cannot be perceived by material senses as far as His form, name, quality, pastimes or paraphernalia are concerned. However, when one is spiritually advanced, one can understand the name, form, qualities, pastimes and paraphernalia of the Supreme Lord. This is confirmed in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one can understand in truth the Supreme Personality of Godhead only when one is engaged in devotional service. Ordinary persons engaged in pious and impious activities cannot understand the form, name and activities of the Lord. The devotee, however, can know the Personality of Godhead in many respects. He can understand that Kṛṣṇa is the Supreme Personality of Godhead, that His address is Goloka Vṛndāvana and that His activities are all spiritual. Because the Lord's form and activities cannot be understood by materialistic people, He is described by the śāstras as nirākāra, that is, one whose form cannot be ascertained by a materialistic person. This does not mean that the Supreme Personality of Godhead has no form; it means that it is not understood by the karmīs, or fruitive actors. His form is described in Brahma-saṁhitā as sac-cid-ānanda-vigraha [Bs. 5.1]. As confirmed by the Padma Purāṇa:

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]

"No one can understand Kṛṣṇa as He is by utilizing the blunt material senses. However, the Lord reveals Himself to His devotees, being pleased with them because of their transcendental loving service rendered unto Him."

Since the name, form, qualities and activities of the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the material senses, He is also called adhokṣaja, meaning "beyond sense perception." When the senses are purified by devotional activity, the devotee understands everything about the Lord by the Lord's grace. In this verse the words pumbhir nāmabhir vā kriyā-guṇaiḥ are especially significant because God, Kṛṣṇa, the Supreme Personality of Godhead, has many names, activities and qualities, although none of them are material. Despite the fact that all these names, activities and pastimes are mentioned in the śāstras and understood by the devotees, the karmīs (fruitive laborers) cannot understand them. Nor can the jñānīs (mental speculators) understand them. Although there are thousands of names of Lord Viṣṇu, the karmīs and jñānīs intermingle the names of the Supreme Godhead with the names of demigods and human beings. Because they cannot understand the actual name of the Supreme Personality of Godhead, they take for granted that any name can be accepted. They believe that since the Absolute Truth is impersonal, they can call Him by any name. Otherwise, they maintain, He has no name. This is not a fact. Here it is clearly stated: nāmabhir vā kriyā-guṇaiḥ. The Lord has specific names such as Rāma, Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu and Adhokṣaja. There are indeed many names, but the conditioned soul cannot understand them.

TEXT 4

yadā jighṛkṣan puruṣaḥ

kārtsnyena prakṛter guṇān

nava-dvāraṁ dvi-hastāṅghri

tatrāmanuta sādhv iti

SYNONYMS

yadā-when; jighṛkṣan-desiring to enjoy; puruṣaḥ-the living entity; kārtsnyena-in total; prakṛteḥ-of material nature; guṇān-the modes; nava-dvāram-having nine gates; dvi-two; hasta-hands; aṅghri-legs; tatra-there; amanuta-he thought; sādhu-very good; iti-thus.

When the living entity wants to enjoy the modes of material nature in their totality, he prefers, out of many bodily forms, to accept that body which has nine gates, two hands and two legs. Thus he prefers to become a human being or a demigod.

This is a very nice explanation of how the spiritual being, the part and parcel of Kṛṣṇa, God, accepts a material body by virtue of his own desires. Accepting two hands, two legs, and so on, the living entity fully enjoys the modes of material nature. Lord Kṛṣṇa says in Bhagavad-gītā (7.27):

icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa

"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate."

Originally the living entity is a spiritual being, but when he actually desires to enjoy this material world, he comes down. From this verse we can understand that the living entity first accepts a body that is human in form, but gradually, due to his degraded activities, he falls into lower forms of life-into the animal, plant and aquatic forms. By the gradual process of evolution, the living entity again attains the body of a human being and is given another chance to get out of the process of transmigration. If he again misses his chance in the human form to understand his position, he is again placed in the cycle of birth and death in various types of bodies.

The desire of the living entity to come into the material world is not very difficult to understand. Although one may be born in a family of Āryans, where there are restrictions against meat-eating, intoxication, gambling and illicit sex, still one may want to enjoy these forbidden things. There is always someone who wants to go to a prostitute for illicit sex or to a hotel to eat meat and drink wine. There is always someone who wants to gamble at nightclubs or enjoy so-called sports. All these propensities are already within the hearts of the living entities, but some living entities stop to enjoy these abominable activities and consequently fall down to a degraded platform. The more one desires a degraded life within his heart, the more he falls down to occupy different forms of abominable existence. This is the process of transmigration and evolution. A particular type of animal may have a strong tendency to enjoy one kind of sense enjoyment, but in the human form one can enjoy all the senses. The human form has the facility to utilize all the senses for gratification. Unless one is properly trained, he becomes a victim of the modes of material nature, as confirmed by Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." As soon as one desires to enjoy his senses, he puts himself under the control of material energy and automatically, or mechanically, is placed into the cycle of birth and death in various life-forms.

TEXT 5

buddhiṁ tu pramadāṁ vidyān

mamāham iti yat-kṛtam

yām adhiṣṭhāya dehe 'smin

pumān bhuṅkte 'kṣabhir guṇān

SYNONYMS

buddhim-intelligence; tu-then; pramadām-the young woman (Purañjanī); vidyāt-one should know; mama-my; aham-I; iti-thus; yat-kṛtam-done by intelligence; yām-which intelligence; adhiṣṭhāya-taking shelter of; dehe-in the body; asmin-this; pumān-the living entity; bhuṅkte-suffers and enjoys; akṣabhiḥ-by the senses; guṇān-the modes of material nature.

The great sage Nārada continued: The word pramadā mentioned in this regard refers to material intelligence, or ignorance. It is to be understood as such. When one takes shelter of this kind of intelligence, he identifies himself with the material body. Influenced by the material consciousness of "I" and "mine," he begins to enjoy and suffer through his senses. Thus the living entity is entrapped.

In material existence so-called intelligence is actually ignorance. When intelligence is cleared up, it is called buddhi-yoga. In other words, when intelligence is dovetailed with the desires of Kṛṣṇa, it is called buddhi-yoga or bhakti-yoga. Therefore in Bhagavad-gītā (10.10) Kṛṣṇa says:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Real intelligence means linking with the Supreme Personality of Godhead. When this is done, the Supreme Personality of Godhead from within gives one the real intelligence by which one can return home, back to Godhead. Intelligence in the material world is described in this verse as pramadā because in material existence the living entity falsely claims things to be his. He thinks, "I am the monarch of all I survey." This is ignorance. Actually, nothing belongs to him. Even the body and the senses do not belong to him, for they are given to him by the grace of the Lord to satisfy his different propensities through the material energy. Nothing actually belongs to the living entity, but he becomes mad after everything, claiming, "This is mine. This is mine. This is mine." Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is called illusion. Nothing belongs to the living entity, but he claims that everything belongs to him. Lord Caitanya Mahāprabhu recommends that this false intelligence be purified (ceto-darpaṇa-mārjanam [Cc. Antya 20.12]). When the mirror of intelligence is polished, the real activities of the living entity begin. This means that when a person comes to the platform of Kṛṣṇa consciousness, his real intelligence acts. At that time he knows that everything belongs to Kṛṣṇa and nothing belongs to him. As long as one thinks that everything belongs to him, he is in material consciousness, and when he knows perfectly that everything belongs to Kṛṣṇa, he is in Kṛṣṇa consciousness.

TEXT 6

sakhāya indriya-gaṇā

jñānaṁ karma ca yat-kṛtam

sakhyas tad-vṛttayaḥ prāṇaḥ

pañca-vṛttir yathoragaḥ

SYNONYMS

sakhāyaḥ-the male friends; indriya-gaṇāḥ-the senses; jñānam-knowledge; karma-activity; ca-also; yat-kṛtam-done by the senses; sakhyaḥ-female friends; tat-of the senses; vṛttayaḥ-engagements; prāṇaḥ-life air; pañca-vṛttiḥ-having five processes; yathā-like; uragaḥ-the serpent.

The five working senses and the five senses that acquire knowledge are all male friends of Purañjanī. The living entity is assisted by these senses in acquiring knowledge and engaging in activity. The engagements of the senses are known as girl friends, and the serpent, which was described as having five heads, is the life air acting within the five circulatory processes.

kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

Because of his desire to enjoy the material world, the living entity is dressed with the material gross and subtle bodies. Thus he is given a chance to enjoy the senses. The senses are therefore the instruments for enjoying the material world; consequently the senses have been described as friends. Sometimes, because of too much sinful activity, the living entity does not get a material gross body, but hovers on the subtle platform. This is called ghostly life. Because of his not possessing a gross body, he creates a great deal of trouble in his subtle body. Thus the presence of a ghost is horrible for those who are living in the gross body. As stated in Bhagavad-gītā (15.10):

utkrāmantaṁ sthitaṁ vāpi
bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti
paśyanti jñāna-cakṣuṣaḥ

"The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."

The living entities are merged into the air of life, which acts in different ways for circulation. There is prāṇa, apāna, udāna, vyāna and samāna, and because the life air functions in this fivefold way, it is compared to the five-hooded serpent. The soul passes through the kuṇḍalinī-cakra like a serpent crawling on the ground. The life air is compared to uraga, the serpent. Pañca-vṛtti is the desire to satisfy the senses, attracted by five sense objects-namely form, taste, sound, smell and touch.

TEXT 7

bṛhad-balaṁ mano vidyād

ubhayendriya-nāyakam

pañcālāḥ pañca viṣayā

yan-madhye nava-khaṁ puram

SYNONYMS

bṛhat-balam-very powerful; manaḥ-the mind; vidyāt-one should know; ubhaya-indriya-of both groups of senses; nāyakam-the leader; pañcālāḥ-the kingdom named Pañcāla; pañca-five; viṣayāḥ-sense objects; yat-of which; madhye-in the midst; nava-kham-having nine apertures; puram-the city.

The eleventh attendant, who is the commander of the others, is known as the mind. He is the leader of the senses both in the acquisition of knowledge and in the performance of work. The Pañcāla kingdom is that atmosphere in which the five sense objects are enjoyed. Within that Pañcāla kingdom is the city of the body, which has nine gates.

The mind is the center of all activities and is described here as bṛhad-bala, very powerful. To get out of the clutches of māyā, material existence, one has to control his mind. According to training, the mind is the friend and the enemy of the living entity. If one gets a good manager, his estate is very nicely managed, but if the manager is a thief, his estate is spoiled. Similarly, in his material, conditional existence, the living entity gives power of attorney to his mind. As such, he is liable to be misdirected by his mind into enjoying sense objects. Śrīla Ambarīṣa Mahārāja therefore first engaged his mind upon the lotus feet of the Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. When the mind is engaged in meditation on the lotus feet of the Lord, the senses are controlled. This system of control is called yama, and this means "subduing the senses." One who can subdue the senses is called a gosvāmī, but one who cannot control the mind is called go-dāsa. The mind directs the activities of the senses, which are expressed through different outlets, as described in the next verse.

TEXT 8

akṣiṇī nāsike karṇau

mukhaṁ śiśna-gudāv iti

dve dve dvārau bahir yāti

yas tad-indriya-saṁyutaḥ

SYNONYMS

akṣiṇī-two eyes; nāsike-two nostrils; karṇau-two ears; mukham-mouth; śiśna-genitals; gudau-and rectum; iti-thus; dve-two; dve-two; dvārau-gates; bahiḥ-outside; yāti-goes; yaḥ-one who; tat-through the gates; indriya-by the senses; saṁyutaḥ-accompanied.

The eyes, nostrils and ears are pairs of gates situated in one place. The mouth, genital and rectum are also different gates. Being placed into a body having these nine gates, the living entity acts externally in the material world and enjoys sense objects like form and taste.

Not being aware of his spiritual position, the living entity, directed by the mind, goes out through the nine gates to enjoy material objects. Because of long association with material objects, he forgets his real spiritual activities and is thus misled. The entire world is going on being misled by so-called leaders like scientists and philosophers, who have no knowledge of the spirit soul. Thus the conditioned soul becomes more and more entangled.

TEXT 9

akṣiṇī nāsike āsyam

iti pañca puraḥ kṛtāḥ

dakṣiṇā dakṣiṇaḥ karṇa

uttarā cottaraḥ smṛtaḥ

paścime ity adho dvārau

gudaṁ śiśnam ihocyate

SYNONYMS

akṣiṇī-two eyes; nāsike-two nostrils; āsyam-the mouth; iti-thus; pañca-five; puraḥ-on the front; kṛtāḥ-made; dakṣiṇā-southern gate; dakṣiṇaḥ-right; karṇaḥ-ear; uttarā-northern gate; ca-also; uttaraḥ-left ear; smṛtaḥ-understood; paścime-on the west; iti-thus; adhaḥ-downward; dvārau-two gates; gudam-rectum; śiśnam-genital; iha-here; ucyate-is said.

Two eyes, two nostrils and a mouth-all together five-are situated in the front. The right ear is accepted as the southern gate, and the left ear is the northern gate. The two holes, or gates, situated in the west are known as the rectum and genital.

Of all sides, the eastern is considered most important, primarily because the sun rises from that direction. The gates on the eastern side-the eyes, nose and mouth-are thus very important gates in the body.

TEXT 10

khadyotāvirmukhī cātra

netre ekatra nirmite

rūpaṁ vibhrājitaṁ tābhyāṁ

vicaṣṭe cakṣuṣeśvaraḥ

SYNONYMS

khadyotā-named Khadyotā; āvirmukhī-named Āvirmukhī; ca-also; atra-here; netre-the two eyes; ekatra-in one place; nirmite-created; rūpam-form; vibhrājitam-named Vibhrājita (brilliant); tābhyām-through the eyes; vicaṣṭe-perceive; cakṣuṣā-with the sense of sight; īśvaraḥ-the master.

The two gates named Khadyotā and Āvirmukhī, which have been spoken of, are the two eyes side by side in one place. The town named Vibhrājita should be understood as form. In this way the two eyes are always engaged in seeing different kinds of forms.

The two eyes are attracted by brilliant things like light. Sometimes we find that little insects are attracted by the brightness of fire and thus enter into it. Similarly, the two eyes of the living entity are attracted by bright and beautiful forms. They are entangled in these forms, exactly as the insect becomes attracted to fire.

TEXT 11

nalinī nālinī nāse

gandhaḥ saurabha ucyate

ghrāṇo 'vadhūto mukhyāsyaṁ

vipaṇo vāg rasavid rasaḥ

SYNONYMS

nalinī-named Nalinī; nālinī-named Nālinī; nāse-the two nostrils; gandhaḥ-aroma; saurabhaḥ-Saurabha (fragrance); ucyate-is called; ghrāṇaḥ-the sense of smell; avadhūtaḥ-called Avadhūta; mukhyā-called Mukhyā (principal); āsyam-the mouth; vipaṇaḥ-named Vipaṇa; vāk-the faculty of speech; rasa-vit-named Rasajña (expert in tasting); rasaḥ-the sense of taste.

The two doors named Nalinī and Nālinī should be known as the two nostrils, and the city named Saurabha represents aroma. The companion spoken of as Avadhūta is the sense of smell. The door called Mukhyā is the mouth, and Vipaṇa is the faculty of speech. Rasajña is the sense of taste.

The word avadhūta means "most free." A person is not under the rules and regulations of any injunction when he has attained the stage of avadhūta. In other words, he can act as he likes. This avadhūta stage is exactly like air, which does not care for any obstruction. In Bhagavad-gītā (6.34) it is said:

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram

"The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it is, it seems to me, more difficult than controlling the wind."

Just as the air or wind cannot be checked by anyone, the two nostrils, situated in one place, enjoy the sense of smell without impediment. When the tongue is present, the mouth continually tastes all kinds of relishable foodstuffs.

TEXT 12

āpaṇo vyavahāro 'tra

citram andho bahūdanam

pitṛhūr dakṣiṇaḥ karṇa

uttaro devahūḥ smṛtaḥ

SYNONYMS

āpaṇaḥ-named Āpaṇa; vyavahāraḥ-business of the tongue; atra-here; citram-of all varieties; andhaḥ-eatables; bahūdanam-named Bahūdana; pitṛ-hūḥ-named Pitṛhū; dakṣiṇaḥ-right; karṇaḥ-ear; uttaraḥ-left; deva-hūḥ-Devahū; smṛtaḥ-is called.

The city called Āpaṇa represents engagement of the tongue in speech, and Bahūdana is the variety of foodstuffs. The right ear is called the gate of Pitṛhū, and the left ear is called the gate of Devahū.

TEXT 13

pravṛttaṁ ca nivṛttaṁ ca

śāstraṁ pañcāla-saṁjñitam

pitṛ-yānaṁ deva-yānaṁ

śrotrāc chruta-dharād vrajet

SYNONYMS

pravṛttam-the process of sense enjoyment; ca-also; nivṛttam-the process of detachment; ca-also; śāstram-scripture; pañcāla-Pañcāla; saṁjñitam-is described as; pitṛ-yānam-going to Pitṛloka; deva-yānam-going to Devaloka; śrotrāt-by hearing; śruta-dharāt-by the companion named Śrutadhara; vrajet-one can be elevated.

Nārada Muni continued: The city spoken of as Dakṣiṇa-pañcāla represents the scriptures meant for directing pravṛtti, the process of sense enjoyment in fruitive activities. The other city, named Uttara-pañcāla, represents the scriptures meant for decreasing fruitive activities and increasing knowledge. The living entity receives different kinds of knowledge by means of two ears, and some living entities are promoted to Pitṛloka and some to Devaloka. All this is made possible by the two ears.

The Vedas are known as śruti, and the knowledge received from them through aural reception is called śruta-dhara. As stated in Bhagavad-gītā, one can be promoted to the planets of the demigods or to the planets of the Pitās (forefathers), or even to the Vaikuṇṭha planets, simply through the process of hearing. These things have already been explained in previous chapters.

TEXT 14

āsurī meḍhram arvāg-dvār

vyavāyo grāmiṇāṁ ratiḥ

upastho durmadaḥ prokto

nirṛtir guda ucyate

SYNONYMS

āsurī-called Āsurī; meḍhram-the genital; arvāk-of the fools and rascals; dvāḥ-gate; vyavāyaḥ-performing sexual affairs; grāmiṇām-of common men; ratiḥ-attraction; upasthaḥ-the faculty of procreation; durmadaḥ-Durmada; proktaḥ-is called; nirṛtiḥ-Nirṛti; gudaḥ-rectum; ucyate-is called.

The city called Grāmaka, which is approached through the lower gate of Āsurī [the genital], is meant for sex, which is very pleasing to common men who are simply fools and rascals. The faculty of procreation is called Durmada, and the rectum is called Nirṛti.

When the world becomes degraded, civilization becomes demoniac, and for the common man the rectum and the genital are taken very seriously as the centers of all activity. Even in such a sacred place as Vṛndāvana, India, unintelligent men pass off this rectal and genital business as spiritual activity. Such people are called sahajiyā. According to their philosophy, through sexual indulgence one can elevate oneself to the spiritual platform. From these verses of Śrīmad-Bhāgavatam, however, we understand that the desires for sexual satisfaction are meant for the arvāk, the lowest among men. To rectify these rascals and fools is very difficult. After all, the sex desires of the common man are condemned in these verses. The word durmada means "wrongly directed," and nirṛti means "sinful activity." Although this clearly indicates that sex indulgence is abominable and misdirected even from the ordinary point of view, the sahajiyās nonetheless pass themselves off as devotees conducting spiritual activities. For this reason, Vṛndāvana is no longer visited by intelligent men. Sometimes we are often asked why we have made our center in Vṛndāvana. From the external point of view, it can be concluded that Vṛndāvana has become degenerate due to these sahajiyā activities, yet from the spiritual point of view, Vṛndāvana is the only place where all these sinful persons can be rectified by means of taking birth in the forms of dogs, hogs and monkeys. By living in Vṛndāvana as a dog, hog or monkey, the living entity can be elevated to the spiritual platform in the next life.

TEXT 15

vaiśasaṁ narakaṁ pāyur

lubdhako 'ndhau tu me śṛṇu

hasta-pādau pumāṁs tābhyāṁ

yukto yāti karoti ca

SYNONYMS

vaiśasam-named Vaiśasa; narakam-hell; pāyuḥ-the working sense in the rectum; lubdhakaḥ-named Lubdhaka (very greedy); andhau-blind; tu-then; me-to me; śṛṇu-listen; hasta-pādau-hands and legs; pumān-the living entity; tābhyām-with them; yuktaḥ-being engaged; yāti-goes; karoti-works; ca-and.

When it is said that Purañjana goes to Vaiśasa, it is meant that he goes to hell. He is accompanied by Lubdhaka, which is the working sense in the rectum. Formerly I have also spoken of two blind associates. These associates should be understood to be the hands and legs. Being helped by the hands and legs, the living entity performs all kinds of work and moves hither and thither.

TEXT 16

antaḥ-puraṁ ca hṛdayaṁ

viṣūcir mana ucyate

tatra mohaṁ prasādaṁ vā

harṣaṁ prāpnoti tad-guṇaiḥ

SYNONYMS

antaḥ-puram-private residence; ca-and; hṛdayam-the heart; viṣūciḥ-the servant named Viṣūcīna; manaḥ-the mind; ucyate-is said; tatra-there; moham-illusion; prasādam-satisfaction; vā-or; harṣam-jubilation; prāpnoti-obtains; tat-of the mind; guṇaiḥ-by the modes of nature.

The word antaḥ-pura refers to the heart. The word viṣūcīna, meaning "going everywhere," indicates the mind. Within the mind the living entity enjoys the effects of the modes of material nature. These effects sometimes cause illusion, sometimes satisfaction and sometimes jubilation.

The mind and intelligence of the living entity in material existence are affected by the modes of material nature, and according to the association of the material modes, the mind is habituated to go here and there. The heart feels satisfaction, jubilation or illusion according to the effects of the modes of material nature. Actually the living entity in his material condition remains inert. It is the modes of material nature that act on the mind and heart. The results are enjoyed or suffered by the living entity. This is clearly stated in Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature."

TEXT 17

yathā yathā vikriyate

guṇākto vikaroti vā

tathā tathopadraṣṭātmā

tad-vṛttīr anukāryate

SYNONYMS

yathā yathā-just as; vikriyate-is agitated; guṇa-aktaḥ-associated with the modes of nature; vikaroti-as it does; vā-or; tathā tathā-similarly; upadraṣṭā-observer; ātmā-the soul; tat-of the intelligence; vṛttīḥ-occupations; anukāryate-imitates.

Formerly it was explained that the Queen is one's intelligence. While one is awake or asleep, that intelligence creates different situations. Being influenced by contaminated intelligence, the living entity envisions something and simply imitates the actions and reactions of his intelligence.

The queen of Purañjana is described herein as intelligence itself. Intelligence acts both in the dream state and in the waking state, but it is contaminated by the three modes of material nature. Since the intelligence is contaminated, the living entity is also contaminated. In the conditioned state, the living entity acts according to his contaminated intelligence. Although he simply remains an observer, he nonetheless acts, being forced by a contaminated intelligence, which in reality is a passive agent.

TEXTS 18–20

deho rathas tv indriyāśvaḥ

saṁvatsara-rayo 'gatiḥ

dvi-karma-cakras tri-guṇa-

dhvajaḥ pañcāsu-bandhuraḥ

mano-raśmir buddhi-sūto

hṛn-nīḍo dvandva-kūbaraḥ

pañcendriyārtha-prakṣepaḥ

sapta-dhātu-varūthakaḥ

ākūtir vikramo bāhyo

mṛga-tṛṣṇāṁ pradhāvati

ekādaśendriya-camūḥ

pañca-sūnā-vinoda-kṛt

SYNONYMS

dehaḥ-body; rathaḥ-chariot; tu-but; indriya-the knowledge-acquiring senses; aśvaḥ-the horses; saṁvatsara-total years; rayaḥ-duration of life; agatiḥ-without advancing; dvi-two; karma-activities; cakraḥ-wheels; tri-three; guṇa-modes of nature; dhvajaḥ-flags; pañca-five; asu-life airs; bandhuraḥ-bondage; manaḥ-the mind; raśmiḥ-rope; buddhi-intelligence; sūtaḥ-chariot driver; hṛt-heart; nīḍaḥ-sitting place; dvandva-duality; kūbaraḥ-the posts for the harness; pañca-five; indriya-artha-sense objects; prakṣepaḥ-weapons; sapta-seven; dhātu-elements; varūthakaḥ-coverings; ākūtiḥ-attempts of the five working senses; vikramaḥ-prowess or processes; bāhyaḥ-external; mṛga-tṛṣṇām-false aspiration; pradhāvati-runs after; ekādaśa-eleven; indriya-senses; camūḥ-soldiers; pañca-five; sūnā-envy; vinoda-pleasure; kṛt-doing.

Nārada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot's flags. The five types of life air constitute the living entity's bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.

The entanglement of the living entity in sense enjoyment is very nicely explained in these verses. The word saṁvatsara, meaning "the progress of time," is significant. Day after day, week after week, fortnight after fortnight, month after month, year after year, the living entity becomes entangled in the chariot's progress. The chariot rests on two wheels, which are pious and impious activities. The living entity attains a certain position in life in a particular type of body according to his pious and impious activities, but his transmigration into different bodies should not be taken as progress. Real progress is explained in Bhagavad-gītā (4.9). Tyaktvā dehaṁ punar janma naiti: one makes real progress when he does not have to take on another material body. As stated in Caitanya-caritāmṛta (Madhya 19.138):

eita brahmāṇḍa bhari' ananta jīva-gaṇa
caurāśī-lakṣa yonite karaye bhramaṇa

The living entity is wandering throughout the entire universe and taking birth in different species on different planets. Thus he moves up and down, but that is not real progress. Real progress is getting out of this material world altogether. As stated in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again." Even if one is promoted to Brahmaloka, the highest planet in the universe, he has to come down again to the lower planetary systems. Thus he is wandering up and down perpetually, under the influence of the three modes of material nature. Being illusioned, he thinks he is making progress. He is like an airplane encircling the earth day and night, incapable of leaving the earth's gravitational field. Factually there is no progress because the airplane is conditioned by the earth's gravity.

Just as a king is seated on a chariot, the living entity is seated in the body. The sitting place is the heart, and the living entity sits there and engages in the struggle for existence, which goes on without progress perpetually. In the words of Narottama dāsa Ṭhākura:

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa,
amṛta baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥ-pāte yāya

The living entity struggles very hard due to the influence of fruitive activity and mental speculation and simply gets a different type of body life after life. He eats all kinds of nonsense and is condemned by his activities of sense enjoyment, If one really wants to progress in life, he must give up the ways of karma-kāṇḍa and jñāna-kāṇḍa, fruitive activities and mental speculation. Being fixed in Kṛṣṇa consciousness, one can become free from the entanglement of birth and death and the vain struggle for existence. In these verses the words mṛga-tṛṣṇāṁ pradhāvati are very significant because the living entity is influenced by a thirst for sense enjoyment. He is like a deer that goes to the desert to search out water. In a desert an animal simply searches in vain for water. Of course there is no water in the desert, and the animal simply sacrifices his life in an attempt to find it. Everyone is planning for future happiness, thinking that somehow or other, if he can reach a certain point, he will be happy. In actuality, however, when he comes to that point, he sees that there is no happiness. He then plans to go further and further to another point. This is called mṛga-tṛṣṇā, and its basis is sense enjoyment in this material world.

TEXT 21

saṁvatsaraś caṇḍavegaḥ

kālo yenopalakṣitaḥ

tasyāhānīha gandharvā

gandharvyo rātrayaḥ smṛtāḥ

haranty āyuḥ parikrāntyā

ṣaṣṭy-uttara-śata-trayam

SYNONYMS

saṁvatsaraḥ-year; caṇḍa-vegaḥ-called Caṇḍavega; kālaḥ-time; yena-by which; upalakṣitaḥ-symbolized; tasya-of the duration of life; ahāni-days; iha-in this life; gandharvāḥ-Gandharvas; gandharvyaḥ-Gandharvīs; rātrayaḥ-nights; smṛtāḥ-are understood; haranti-they take away; āyuḥ-duration of life; parikrāntyā-by traveling; ṣaṣṭi-sixty; uttara-above; śata-hundred; trayam-three.

What was previously explained as Caṇḍavega, powerful time, is covered by days and nights, named Gandharvas and Gandharvīs. The body's life-span is gradually reduced by the passage of days and nights, which number 360.

The word parikrāntyā means "by traveling." The living entity travels on his chariot day and night during a year consisting of 360 (or more) days and nights. Life's progress is taken for the unnecessary labor required to cover these 360 days and nights of life.

TEXT 22

kāla-kanyā jarā sākṣāl

lokas tāṁ nābhinandati

svasāraṁ jagṛhe mṛtyuḥ

kṣayāya yavaneśvaraḥ

SYNONYMS

kāla-kanyā-the daughter of Time; jarā-old age; sākṣāt-directly; lokaḥ-all living entities; tām-her; na-never; abhinandati-welcome; svasāram-as his sister; jagṛhe-accepted; mṛtyuḥ-death; kṣayāya-for destruction; yavana-īśvaraḥ-the King of the Yavanas.

What was described as Kālakanyā should be understood as old age. No one wants to accept old age, but Yavaneśvara [Yavana-rāja], who is death, accepts Jarā [old age] as his sister.

Encaged within the body, the living being accepts Kālakanyā, old age, just before death. Yavaneśvara is the emblem of death, Yamarāja. Before going to the place of Yamarāja, the living entity accepts Jarā, old age, the sister of Yamarāja. One is subjected to the influence of Yavana-rāja and his sister due to impious activity. Those who are in Kṛṣṇa consciousness and are engaged in devotional service under the instructions of Nārada Muni are not subjected to the influence of Yamarāja and his sister Jarā. If one is Kṛṣṇa conscious, he conquers death. After leaving the material body, he does not accept another body that is material but returns home, back to Godhead. This is verified by Bhagavad-gītā (4.9).

TEXTS 23–25

ādhayo vyādhayas tasya

sainikā yavanāś carāḥ

bhūtopasargāśu-rayaḥ

prajvāro dvi-vidho jvaraḥ

evaṁ bahu-vidhair duḥkhair

daiva-bhūtātma-sambhavaiḥ

kliśyamānaḥ śataṁ varṣaṁ

dehe dehī tamo-vṛtaḥ

prāṇendriya-mano-dharmān

ātmany adhyasya nirguṇaḥ

śete kāma-lavān dhyāyan

mamāham iti karma-kṛt

SYNONYMS

ādhayaḥ-disturbances of the mind; vyādhayaḥ-disturbances of the body, or diseases; tasya-of Yavaneśvara; sainikāḥ-soldiers; yavanāḥ-Yavanas; carāḥ-followers; bhūta-of living entities; upasarga-at the time of distress; āśu-very soon; rayaḥ-very powerful; prajvāraḥ-named Prajvāra; dvi-vidhaḥ-two kinds; jvaraḥ-fever; evam-thus; bahu-vidhaiḥ-of different varieties; duḥkhaiḥ-by tribulations; daiva-by providence; bhūta-by other living entities; ātma-by the body and mind; sambhavaiḥ-produced; kliśyamānaḥ-subjected to sufferings; śatam-hundred; varṣam-years; dehe-in the body; dehī-the living entity; tamaḥ-vṛtaḥ-covered by material existence; prāṇa-of life; indriya-of the senses; manaḥ-of the mind; dharmān-characteristics; ātmani-unto the soul; adhyasya-wrongly attributing; nirguṇaḥ-although transcendental; śete-lies down; kāma-of sense enjoyment; lavān-on fragments; dhyāyan-meditating; mama-mine; aham-I; iti-thus; karma-kṛt-the actor.

The followers of Yavaneśvara [Yamarāja] are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvāra represents the two types of fever: extreme heat and extreme cold-typhoid and pneumonia. The living entity lying down within the body is disturbed by many tribulations pertaining to providence, to other living entities and to his own body and mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the body, mind and senses and suffering from various types of disease, is carried away by many plans due to his lust to enjoy the world. Although transcendental to this material existence, the living entity, out of ignorance, accepts all these material miseries under the pretext of false egoism ("I" and "mine"). In this way he lives for a hundred years within this body.

In the Vedas it is stated: asaṅgo'yaṁ puruṣaḥ. The living entity is actually separate from material existence, for the soul is not material. In Bhagavad-gītā it is also said that the living entity is the superior energy, and the material elements-earth, water, fire, air and so on-are the inferior energy. The material elements are also described as bhinna, or separated energy. When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations. In Bhagavad-gītā (2.14) the Lord also says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vāyu), and so on. The intestines, the throat, the brain and the other parts of the body are affected by all kinds of diseases that are so powerful that they become sources of extreme suffering for the living entity. The living entity, however, is different from all these material elements. The two types of fever described in this verse can be explained in contemporary language as pneumonia and typhoid. When there is an extreme fever in the body, there is typhoid and pneumonia, and they are described as Prajvāra. There are also other miseries created by other living entities. The state exacts taxes, and there are also many thieves, rogues and cheaters. Miseries brought about by other living entities are called adhibhautika. There are also miseries in the form of famine, pestilence, scarcity, war, earthquakes and so on. These are caused by the demigods or other sources beyond our control. Actually there are many enemies of the living entities, and these are all described to point out how miserable this material existence is.

Knowing the basic misery of material existence, one should be induced to get out of the material clutches and return home, back to Godhead. Actually the living entity is not at all happy in this material body. Because of the body, he suffers thirst and hunger and is influenced by the mind, by words, by anger, by the belly, by the genitals, by the rectum, and so on. Manifold miseries encircle the transcendental living entity simply because he desires to satisfy his senses in this material world. If he simply withdraws from activities of sense gratification and applies his senses in the service of the Lord, all the problems of material existence will immediately diminish, and with the advancement of Kṛṣṇa consciousness, he will be freed from all tribulation and, after giving up the body, will return home, back to Godhead.

TEXTS 26–27

yadātmānam avijñāya

bhagavantaṁ paraṁ gurum

puruṣas tu viṣajjeta

guṇeṣu prakṛteḥ sva-dṛk

guṇābhimānī sa tadā

karmāṇi kurute 'vaśaḥ

śuklaṁ kṛṣṇaṁ lohitaṁ vā

yathā-karmābhijāyate

SYNONYMS

yadā-when; ātmānam-the Supreme Soul; avijñāya-forgetting; bhagavantam-the Supreme Personality of Godhead; param-supreme; gurum-the instructor; puruṣaḥ-the living entity; tu-then; viṣajjeta-gives himself up; guṇeṣu-to the modes; prakṛteḥ-of material nature; sva-dṛk-one who can see his own welfare; guṇa-abhimānī-identified with the modes of nature; saḥ-he; tadā-at that time; karmāṇi-fruitive activities; kurute-performs; avaśaḥ-spontaneously; śuklam-white; kṛṣṇam-black; lohitam-red; vā-or; yathā-according to; karma-work; abhijāyate-takes birth.

The living entity by nature has minute independence to choose his own good or bad fortune, but when he forgets his supreme master, the Personality of Godhead, he gives himself up unto the modes of material nature. Being influenced by the modes of material nature, he identifies himself with the body and, for the interest of the body, becomes attached to various activities. Sometimes he is under the influence of the mode of ignorance, sometimes the mode of passion and sometimes the mode of goodness. The living entity thus gets different types of bodies under the modes of material nature.

These different types of bodies are explained in Bhagavad-gītā (13.22):

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu

"The living entity in material nature follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

Because of associating with the modes of nature, the living entity gets a variety of bodies from the 8,400,000 forms. It is clearly explained herein that the living entity has a little independence, indicated by the word sva-dṛk, meaning "one who can see his own welfare." The living entity's constitutional position is very minute, and he can be misled in his choice. He may choose to imitate the Supreme Personality of Godhead. A servant may desire to start his own business and imitate his master, and when he chooses to do so, he may leave the protection of his master. Sometimes he is a failure, and sometimes he is successful. Similarly, the living entity, part and parcel of Kṛṣṇa, starts his own business to compete with the Lord. There are many competitors out to attain the Lord's position, but to become like the Lord is not at all possible. Thus there is a great struggle for existence with the material world as different parties try to imitate the Lord. Material bondage is caused by deviation from the service of the Lord and attempts to imitate Him. The Lord is imitated by Māyāvādī philosophers who try to become one with the Lord in an artificial way. When the Māyāvādī philosophers think of themselves as liberated, they are under the delusion of mental concoction. No one can become one with or equal to God. To imagine this is to continue one's bondage in material existence.

TEXT 28

śuklāt prakāśa-bhūyiṣṭhāḹ

lokān āpnoti karhicit

duḥkhodarkān kriyāyāsāṁs

tamaḥ-śokotkaṭān kvacit

SYNONYMS

śuklāt-by goodness; prakāśa-by illumination; bhūyiṣṭhān-characterized; lokān-planets; āpnoti-achieves; karhicit-sometimes; duḥkha-distress; udarkān-having as the end result; kriyā-āyāsān-full of laborious activities; tamaḥ-darkness; śoka-in lamentation; utkaṭān-abounding; kvacit-sometimes.

Those who are situated in the mode of goodness act piously according to Vedic injunctions. Thus they are elevated to the higher planetary systems where the demigods live. Those who are influenced by the mode of passion engage in various types of productive activities in the planetary systems where human beings live. Similarly, those influenced by the mode of darkness are subjected to various types of misery and live in the animal kingdom.

There are three planetary systems-upper, middle and lower. Those influenced by the mode of goodness are given places in the upper planetary systems-Brahmaloka (Satyaloka), Tapoloka, Janaloka and Maharloka. Those influenced by the mode of passion are given places in the Bhūrloka and Bhuvarloka. Those influenced by the mode of ignorance are given places in Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala, Pātāla or the animal kingdom. Qualitatively the living entity is the same as the Supreme Personality of Godhead, but because of his forgetfulness he gets different bodies in different planetary systems. At the present moment human society is overly influenced by the mode of passion, and consequently people are engaged in working in big factories. They forget how distressful it is to live in such places. In Bhagavad-gītā such activities are described as ugra-karma, that is, distressful activities. Those who utilize the energies of the worker are called capitalists, and those who actually perform the work are called laborers. In actuality they are both capitalists, and the workers are in the modes of passion and ignorance. The result is that there is always a distressful situation. In contrast to these men are those influenced by the mode of goodness-the karmīs and jñānīs. The karmīs, under the direction of Vedic instructions, try to elevate themselves to higher planetary systems. The jñānīs try to merge into the existence of Brahman, the impersonal feature of the Lord. In this way all classes of living entities in various species of life are existing within this material world. This explains superior and inferior life-forms within the material world.

TEXT 29

kvacit pumān kvacic ca strī

kvacin nobhayam andha-dhīḥ

devo manuṣyas tiryag vā

yathā-karma-guṇaṁ bhavaḥ

SYNONYMS

kvacit-sometimes; pumān-male; kvacit-sometimes; ca-also; strī-female; kvacit-sometimes; na-not; ubhayam-both; andha-blind; dhīḥ-he whose intelligence; devaḥ-demigod; manuṣyaḥ-human being; tiryak-animal, bird, beast; vā-or; yathā-according to; karma-of activities; guṇam-the qualities; bhavaḥ-birth.

Covered by the mode of ignorance in material nature, the living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature.

Actually the living entity is part and parcel of the Lord; therefore he is spiritual in quality. The living entity is never material, and his material conception is simply a mistake due to forgetfulness. He is as brilliant as the Supreme Personality of Godhead. Both the sun and the sunshine are very brilliant. The Lord is like the full shining sun, and the living entities are like the small particles of that sun which constitute the all-pervasive sunshine. When these small particles are covered by the cloud of māyā, they lose their shining capacity. When the cloud of māyā is gone, the particles again become brilliant and shining. As soon as the living entity is covered by the ignorance of māyā, or darkness, he cannot understand his relationship with the Supreme God. Somehow or other, if he comes before the Lord, he can see himself as shining as the Supreme Lord, although he is not as extensive as the Lord. Because the living entity desires to imitate the Supreme Lord, he is covered by māyā. We cannot imitate the Lord, nor can we become the supreme enjoyer. This is not possible, and when we think it is, we become conditioned by māyā. Thus the encagement of the living entity under the clutches of māyā is brought about by forgetfulness of his relationship with the Supreme Lord.

Under the influence of māyā, the living entity becomes exactly like a person haunted by a ghost. Such a person speaks all kinds of nonsense. When the living entity is covered by the influence of māyā, he becomes a so-called scientist, philosopher, politician or socialist, and at every moment presents different plans for the benefit of human society. All these plans are ultimately failures because they are illusory. In this way the living entity forgets his position as an eternal servant of the Lord. He instead becomes a servant of māyā. In any case he remains a servant. It is his misfortune that by forgetting his real contact with the Supreme Lord, he becomes a servant of māyā. As servant of māyā, he sometimes becomes a king, sometimes an ordinary citizen, sometimes a brāhmaṇa, a śūdra, and so on. Sometimes he is a happy man, sometimes a prosperous man, sometimes a small insect. Sometimes he is in heaven and sometimes in hell. Sometimes he is a demigod, and sometimes he is a demon. Sometimes he is a servant, and sometimes he is a master. In this way the living entity wanders all over the universe. Only when he comes in contact with the bona fide spiritual master can he understand his real constitutional position. He then becomes disgusted with material existence. At that time, in full Kṛṣṇa consciousness, he regrets his past experiences in material existence. This regret is very beneficial because it purifies the living entity of material, conditional life. He then prays to the Lord to engage in His service, and at that time, Kṛṣṇa grants liberation from the clutches of māyā. Lord Kṛṣṇa explains this in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."

Only by the grace of Kṛṣṇa can one get out of the clutches of māyā. It is not possible to get out by mental speculation or other activities. When the living entity understands his real position by the grace of Kṛṣṇa, he keeps himself always fit in Kṛṣṇa consciousness and acts accordingly. Thus he gradually becomes completely free from the clutches of māyā. When he is strong in Kṛṣṇa consciousness, māyā cannot touch him. In this way, in the association of Kṛṣṇa conscious devotees, the living entity can get free from the contamination of material existence. In this connection, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī says:

tāte kṛṣṇa bhaje, kare gurura sevana
māyā-jāla chuṭe, pāya kṛṣṇera caraṇa

"In the Kṛṣṇa conscious state, the living entity engages in devotional service under the direction of the spiritual master. In this way he gets out of the clutches of māyā and takes shelter under the lotus feet of Lord Kṛṣṇa." (Cc. Madhya 22.25)

TEXTS 30–31

kṣut-parīto yathā dīnaḥ

sārameyo gṛhaṁ gṛham

caran vindati yad-diṣṭaṁ

daṇḍam odanam eva vā

tathā kāmāśayo jīva

uccāvaca-pathā bhraman

upary adho vā madhye vā

yāti diṣṭaṁ priyāpriyam

SYNONYMS

kṣut-parītaḥ-overcome by hunger; yathā-as; dīnaḥ-poor; sārameyaḥ-a dog; gṛham-from one house; gṛham-to another house; caran-wandering; vindati-receives; yat-whose; diṣṭam-according to destiny; daṇḍam-punishment; odanam-food; eva-certainly; vā-or; tathā-similarly; kāma-āśayaḥ-pursuing different types of desires; jīvaḥ-the living entity; ucca-high; avaca-low; pathā-on a path; bhraman-wandering; upari-high; adhaḥ-low; vā-or; madhye-in the middle; vā-or; yāti-goes toward; diṣṭam-according to destiny; priya-pleasing; apriyam-not pleasing.

The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on.

The living entity's position is herein likened to a dog's. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently. Sometimes in Western countries we hear of a master leaving millions of dollars to a dog in his will. Of course, there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Kṛṣṇa's dog. In the material world a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Kṛṣṇa's dog is perpetually, eternally happy. Śrīla Bhaktivinoda Ṭhākura has therefore sung: vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more. In this way Bhaktivinoda Ṭhākura offers to become a Vaiṣṇava's dog. A dog always keeps himself at his master's door and does not allow any person unfavorable to the master to enter. Similarly, one should engage in the service of a Vaiṣṇava and try to please him in every respect. Unless one does so, he does not make spiritual advancement. Apart from spiritual advancement, in the material world if one does not develop his qualities in goodness, he cannot be promoted to the higher planetary system. As confirmed by Bhagavad-gītā (14.18):

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds."

There are many varieties of life in the different planetary systems, and these come about due to the living entity's developing his qualities in goodness, passion and ignorance. If one is in goodness, he is promoted to the higher systems; if in passion, he remains in the middle systems; and if in ignorance, he is pushed down to the lower species of life.

TEXT 32

duḥkheṣv ekatareṇāpi

daiva-bhūtātma-hetuṣu

jīvasya na vyavacchedaḥ

syāc cet tat-tat-pratikriyā

SYNONYMS

duḥkheṣu-in the matter of distresses; ekatareṇa-from one kind; api-even; daiva-providence; bhūta-other living entities; ātma-the body and mind; hetuṣu-on account of; jīvasya-of the living entity; na-never; vyavacchedaḥ-stopping; syāt-is possible; cet-although; tat-tat-of those miseries; pratikriyā-counteraction.

The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.

Just as a dog wanders here and there for a piece of bread or punishment, the living entity perpetually wanders about trying to be happy and planning in so many ways to counteract material misery. This is called the struggle for existence. We can actually see in our daily lives how we are forced to make plans to drive away miserable conditions. To get rid of one miserable condition, we have to put ourselves in another kind of miserable condition. A poor man suffers for want of money, but if he wants to become rich, he has to struggle in so many ways. Actually that is not a valid counteracting process but a snare of the illusory energy. If one does not endeavor to counteract his situation but is satisfied with his position, knowing that he has obtained his position through past activities, he can instead engage his energy to develop Kṛṣṇa consciousness. This is recommended in all Vedic literature.

tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā

"Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them." (Bhāg. 1.5.18) One should simply try to develop his Kṛṣṇa consciousness and not waste his time trying to improve his material condition. Actually the material condition cannot be improved. The process of improvement means accepting another miserable condition. However, if we endeavor to improve our Kṛṣṇa consciousness, the distresses of material life will disappear without extraneous endeavor. Kṛṣṇa therefore promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." (Bg. 9.31) One who takes to the path of devotional service will never be vanquished, despite all miseries of the body and mind and despite all misery brought about by other living entities and providence, miseries which are beyond our control.

TEXT 33

yathā hi puruṣo bhāraṁ

śirasā gurum udvahan

taṁ skandhena sa ādhatte

tathā sarvāḥ pratikriyāḥ

SYNONYMS

yathā-as; hi-certainly; puruṣaḥ-a man; bhāram-a burden; śirasā-on the head; gurum-heavy; udvahan-carrying; tam-that; skandhena-on the shoulder; saḥ-he; ādhatte-puts; tathā-similarly; sarvāḥ-all; pratikriyāḥ-counteractions.

A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve himself of the burden. However, whatever process he devises to counteract the burden does nothing more than put the same burden from one place to another.

This is a good description of an attempt to transfer a burden from one place to another. When one gets tired of keeping a burden on his head, he will place it on his shoulder. This does not mean that he has become freed from the strains of carrying the burden. Similarly, human society in the name of civilization is creating one kind of trouble to avoid another kind of trouble. In contemporary civilization we see that there are many automobiles manufactured to carry us swiftly from one place to another, but at the same time we have created other problems. We have to construct so many roads, and yet these roads are insufficient to cope with automobile congestion and traffic jams. There are also the problems of air pollution and fuel shortage. The conclusion is that the processes we manufacture to counteract or minimize our distresses do not actually put an end to our pains. It is all simply illusion. We simply place the burden from the head to the shoulder. The only real way we can minimize our problems is to surrender unto the Supreme Personality of Godhead and give ourselves up to His protection. The Lord, being all-powerful, can make arrangements to mitigate our painful life in material existence.

TEXT 34

naikāntataḥ pratīkāraḥ

karmaṇāṁ karma kevalam

dvayaṁ hy avidyopasṛtaṁ

svapne svapna ivānagha

SYNONYMS

na-never; ekāntataḥ-ultimately; pratīkāraḥ-counteraction; karmaṇām-of different activities; karma-another activity; kevalam-only; dvayam-both; hi-because; avidyā-due to illusion; upasṛtam-accepted; svapne-in a dream; svapnaḥ-a dream; iva-like; anagha-O you who are free from sinful activities.

Nārada continued: O you who are free from all sinful activity! No one can counteract the effects of fruitive activity simply by manufacturing a different activity devoid of Kṛṣṇa consciousness. All such activity is due to our ignorance. When we have a troublesome dream, we cannot relieve it with a troublesome hallucination. One can counteract a dream only by awaking. Similarly, our material existence is due to our ignorance and illusion. Unless we awaken to Kṛṣṇa consciousness, we cannot be relieved of such dreams. For the ultimate solution to all problems, we must awaken to Kṛṣṇa consciousness.

There are two kinds of fruitive activity. We can place the burden on the head, or we can place it on the shoulder. Actually, keeping the burden in either place is the same. The transferal, however, is taking place under the name of counteraction. In this connection Prahlāda Mahārāja said that fools and rascals in the material world plan so gorgeously for bodily comfort without knowing that such arrangements, even if successful, are only māyā. People are working hard day and night for the illusory happiness of the body. This is not a way to achieve happiness. One has to get out of this material entanglement and return home, back to Godhead. That is real happiness. The Vedas therefore enjoin: "Don't remain in the darkness of this material world. Go to the light of the spiritual world." To counteract the distress of this material body, one has to take on another distressed condition. Both situations are only illusion. There is no gain in taking on one trouble to counteract another trouble. The conclusion is that one cannot be perpetually happy as long as one exists in this material world. The only remedy is to get out of this material world altogether and return home, back to Godhead.

TEXT 35

arthe hy avidyamāne 'pi

saṁsṛtir na nivartate

manasā liṅga-rūpeṇa

svapne vicarato yathā

SYNONYMS

arthe-factual cause; hi-certainly; avidyamāne-not existing; api-although; saṁsṛtiḥ-material existence; na-not; nivartate-ceases; manasā-by the mind; liṅga-rūpeṇa-by subtle form; svapne-in a dream; vicarataḥ-acting; yathā-as.

Sometimes we suffer because we see a tiger in a dream or a snake in a vision, but actually there is neither a tiger nor a snake. Thus we create some situation in a subtle form and suffer the consequences. These sufferings cannot be mitigated unless we are awakened from our dream.

As stated in the Vedas, the living entity is always separate from two kinds of material bodies-the subtle and the gross. All our sufferings are due to these material bodies. This is explained in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Lord Kṛṣṇa thus informed Arjuna that all the distresses brought about by the body come and go. One has to learn how to tolerate them. Material existence is the cause of all our sufferings, for we do not suffer once we are out of the material condition. The Vedas therefore enjoin that one should factually understand that he is not material but is actually Brahman (). This understanding cannot be fully realized unless one is engaged in Brahman activities, namely devotional service. To get free from the material conditions, one has to take to Kṛṣṇa consciousness. That is the only remedy.

TEXTS 36–37

athātmano 'rtha-bhūtasya

yato 'nartha-paramparā

saṁsṛtis tad-vyavacchedo

bhaktyā paramayā gurau

vāsudeve bhagavati

bhakti-yogaḥ samāhitaḥ

sadhrīcīnena vairāgyaṁ

jñānaṁ ca janayiṣyati

SYNONYMS

atha-therefore; ātmanaḥ-of the living entity; artha-bhūtasya-having his real interest; yataḥ-from which; anartha-of all unwanted things; param-parā-a series one after another; saṁsṛtiḥ-material existence; tat-of that; vyavacchedaḥ-stopping; bhaktyā-by devotional service; paramayā-unalloyed; gurau-unto the Supreme Lord or His representative; vāsudeve-Vāsudeva; bhagavati-the Supreme Personality of Godhead; bhakti-yogaḥ-devotional service; samāhitaḥ-applied; sadhrīcīnena-completely; vairāgyam-detachment; jñānam-full knowledge; ca-and; janayiṣyati-will cause to become manifest.

The real interest of the living entity is to get out of the nescience that causes him to endure repeated birth and death. The only remedy is to surrender unto the Supreme Personality of Godhead through His representative. Unless one renders devotional service unto the Supreme Personality of Godhead, Vāsudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge.

This is the way to become detached from the artificial material condition. The only remedy is to take to Kṛṣṇa consciousness and constantly engage in the devotional service of Lord Vāsudeva, the Supreme Personality of Godhead. Everyone is trying to be happy, and the process adopted to achieve that happiness is called self-interest. Unfortunately, the conditioned soul hovering within this material world does not know that his ultimate goal of self-interest is Vāsudeva. Saṁsṛti, or material existence, begins with the illusioned bodily conception of life, and on the basis of this conception there ensues a series of unwanted things (anarthas). These unwanted things are actually mental desires for various types of sense gratification. In this way one accepts different types of bodies within this material world. One first has to control the mind so that the desires of the mind can be purified. This process is described in the Nārada-pañcarātra as sarvopādhi-vinirmuktaṁ tatparatvena nirmalam [Cc. Madhya 19.170]. Unless one purifies his mind, there is no question of getting free from the material condition. As stated in Śrīmad-Bhāgavatam (1.7.6):

anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām

"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth." Anarthas, unwanted things, come down from one bodily life to another. To get out of this entanglement, one has to take to the devotional service of Lord Vāsudeva, Kṛṣṇa, the Supreme Personality of Godhead. The word guru is significant in this connection. The word guru may be translated as "heavy," or "the supreme." In other words, the guru is the spiritual master. Śrīla Ṛṣabhadeva advised His sons, gurur na sa syāt. .. na mocayed yaḥ samupeta-mṛtyum: "One should not take up the post of spiritual master unless he is able to lead his disciple from the cycle of birth and death." (Bhāg. 5.5.18) Material existence is actually a chain of action and reaction brought about by different types of fruitive activities. This is the cause of birth and death. One can stop this process only by engaging oneself in the service of Vāsudeva.

Bhakti refers to those activities performed in the service of Lord Vāsudeva. Because Lord Vāsudeva is the Supreme, one should engage oneself in His service, not in the service of the demigods. Devotional service begins from the neophyte stage-the stage of observing the rules and regulations-and extends to the point of spontaneous loving service to the Lord. The purpose of all stages is to satisfy Lord Vāsudeva. When one is perfectly advanced in the devotional service of Vāsudeva, one becomes completely detached from the service of the body, that is, his designated position in material existence. After becoming so detached, one becomes actually perfect in knowledge and engages perfectly in the service of Lord Vāsudeva. Śrī Caitanya Mahāprabhu says, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] "Every living entity is by constitutional position an eternal servant of Kṛṣṇa." As soon as one engages in the service of Lord Vāsudeva, he attains his normal constitutional position. This position is called the liberated stage. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ: in the liberated stage, one is situated in his original Kṛṣṇa conscious position. He gives up all engagements in the service of matter, engagements concocted under the names of social service, national service, community service, dog service, automobile service and so many other services conducted under the illusion of "I" and mine.

As explained in the Second Chapter of the First Canto:

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) Thus one must engage in the service of Vāsudeva without material desire, mental speculation or fruitive activity.

TEXT 38

so 'cirād eva rājarṣe

syād acyuta-kathāśrayaḥ

śṛṇvataḥ śraddadhānasya

nityadā syād adhīyataḥ

SYNONYMS

saḥ-that; acirāt-very soon; eva-certainly; rāja-ṛṣe-O best of kings; syāt-becomes; acyuta-of the Supreme Personality of Godhead; kathā-narrations; āśrayaḥ-depending on; śṛṇvataḥ-of one who is hearing; śraddadhānasya-faithful; nityadā-always; syāt-becomes; adhīyataḥ-by cultivation.

O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Kṛṣṇa consciousness and in hearing of the Lord's activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.

Constant engagement in the transcendental loving service of Vāsudeva means constantly hearing the glories of the Lord. The principles of bhakti-yoga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]-are the only means by which perfection can be attained. Simply by hearing of the glories of the Lord, one is elevated to the transcendental position.

TEXTS 39–40

yatra bhāgavatā rājan

sādhavo viśadāśayāḥ

bhagavad-guṇānukathana-

śravaṇa-vyagra-cetasaḥ

tasmin mahan-mukharitā madhubhic-caritra-

pīyūṣa-śeṣa-saritaḥ paritaḥ sravanti

tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais

tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ

SYNONYMS

yatra-where; bhāgavatāḥ-great devotees; rājan-O King; sādhavaḥ-saintly persons; viśada-āśayāḥ-broad-minded; bhagavat-of the Supreme Personality of Godhead; guṇa-the qualities; anukathana-to regularly recite; śravaṇa-to hear; vyagra-eager; cetasaḥ-whose consciousness; tasmin-there; mahat-of great saintly persons; mukharitāḥ-emanating from the mouths; madhu-bhit-of the killer of the Madhu demon; caritra-the activities or the character; pīyūṣa-of nectar; śeṣa-surplus; saritaḥ-rivers; paritaḥ-all around; sravanti-flow; tāḥ-all of them; ye-they who; pibanti-drink; avitṛṣaḥ-without being satisfied; nṛpa-O King; gāḍha-attentive; karṇaiḥ-with their ears; tān-them; na-never; spṛśanti-touch; aśana-hunger; tṛṭ-thirst; bhaya-fear; śoka-lamentation; mohāḥ-illusion.

My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life-namely hunger and thirst-and become immune to all kinds of fear, lamentation and illusion.

The cultivation of Kṛṣṇa consciousness is possible where great devotees live together and constantly engage in hearing and chanting the glories of the Lord. In a holy place like Vṛndāvana, there are many devotees constantly engaged in chanting and hearing the glories of the Lord. If one gets the chance to hear from pure devotees in such a place, allowing the constant flow of the river of nectar to come from the mouths of pure devotees, then the cultivation of Kṛṣṇa consciousness becomes very easy. When one is engaged in constantly hearing the glories of the Lord, he certainly rises above the bodily conception. When one is in the bodily conception, he feels the pangs of hunger and thirst, fear, lamentation and illusion. But when one is engaged in hearing and chanting the glories of the Lord, he transcends the bodily conception.

The word bhagavad-guṇānukathana-śravaṇa-vyagra-cetasaḥ, meaning "always eager to find the place where the glories of the Lord are being heard and chanted," is significant in this verse. A businessman is always very eager to go to a place where business is transacted. Similarly, a devotee is very eager to hear from the lips of liberated devotees. As soon as one hears the glories of the Lord from the liberated devotees, he immediately becomes impregnated with Kṛṣṇa consciousness. This is also confirmed in another verse:

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and to the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin." (Bhāg. 3.25.25) In the association of pure devotees, one becomes attached to hearing and chanting the glories of the Lord. In this way one can cultivate Kṛṣṇa consciousness, and as soon as this cultivation is advanced, one can become faithful to the Lord, devoted to the Lord and attached to the Lord, and thus one can very quickly attain full Kṛṣṇa consciousness. The secret of success in the cultivation of Kṛṣṇa consciousness is hearing from the right person. A Kṛṣṇa conscious person is never disturbed by the bodily necessities-namely eating, sleeping, mating and defending.

TEXT 41

etair upadruto nityaṁ

jīva-lokaḥ svabhāvajaiḥ

na karoti harer nūnaṁ

kathāmṛta-nidhau ratim

SYNONYMS

etaiḥ-by these; upadrutaḥ-disturbed; nityam-always; jīva-lokaḥ-the conditioned soul in the material world; sva-bhāva-jaiḥ-natural; na karoti-does not do; hareḥ-of the Supreme Personality of Godhead; nūnam-certainly; kathā-of the words; amṛta-of nectar; nidhau-in the ocean; ratim-attachment.

Because the conditioned soul is always disturbed by the bodily necessities such as hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean words of the Supreme Personality of Godhead.

Unless one is associated with devotees, he cannot cultivate Kṛṣṇa consciousness. Nirjana-bhajana-cultivating Kṛṣṇa consciousness in a solitary place-is not possible for the neophyte, for he will be disturbed by the bodily necessities (eating, sleeping, mating and defending). Being so disturbed, one cannot cultivate Kṛṣṇa consciousness. We therefore see that devotees known as sahajiyā, who make everything very easy, do not associate with advanced devotees. Such persons, in the name of devotional activities, are addicted to all kinds of sinful acts-illicit sex, intoxication, gambling and meat-eating. There are many so-called devotees passing themselves off as devotees while engaging in these sinful activities. In other words, one who is influenced by sinful activity cannot be accepted as a person in Kṛṣṇa consciousness. A person addicted to sinful life cannot develop Kṛṣṇa consciousness, as indicated in this verse.

TEXTS 42–44

prajāpati-patiḥ sākṣād

bhagavān giriśo manuḥ

dakṣādayaḥ prajādhyakṣā

naiṣṭhikāḥ sanakādayaḥ

marīcir atry-aṅgirasau

pulastyaḥ pulahaḥ kratuḥ

bhṛgur vasiṣṭha ity ete

mad-antā brahma-vādinaḥ

adyāpi vācas-patayas

tapo-vidyā-samādhibhiḥ

paśyanto 'pi na paśyanti

paśyantaṁ parameśvaram

SYNONYMS

prajāpati-patiḥ-Brahmā, the father of all progenitors; sākṣāt-directly; bhagavān-the most powerful; giriśaḥ-Lord Śiva; manuḥ-Manu; dakṣa-ādayaḥ-headed by King Dakṣa; prajā-adhyakṣāḥ-the rulers of humankind; naiṣṭhikāḥ-the strong brahmacārīs; sanaka-ādayaḥ-headed by Sanaka; marīciḥ-Marīci; atri-aṅgirasau-Atri and Aṅgirā; pulastyaḥ-Pulastya; pulahaḥ-Pulaha; kratuḥ-Kratu; bhṛguḥ-Bhṛgu; vasiṣṭhaḥ-Vasiṣṭha; iti-thus; ete-all of them; mat-antāḥ-ending with me; brahma-vādinaḥ-brāhmaṇas, speakers on Vedic literature; adya api-up to date; vācaḥ-patayaḥ-masters of speaking; tapaḥ-austerities; vidyā-knowledge; samādhibhiḥ-and by meditation; paśyantaḥ-observing; api-although; na paśyanti-do not observe; paśyantam-the one who sees; parama-īśvaram-the Supreme Personality of Godhead.

The most powerful Lord Brahmā, the father of all progenitors; Lord Śiva; Manu, Dakṣa and the other rulers of humankind; the four saintly first-class brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and my humble self [Nārada] are all stalwart brāhmaṇas who can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education. Nonetheless, even after inquiring about the Supreme Personality of Godhead, whom we always see, we do not know perfectly about Him.

According to the foolish Darwinian theory of the anthropologists, it is said that forty thousand years ago Homo sapiens had not appeared on this planet because the process of evolution had not reached that point. However, the Vedic histories-the purāṇas and Mahābhārata-relate human histories that extend millions and millions of years into the past. In the beginning of creation there was a very intelligent personality, Lord Brahmā, and from him emanated all the Manus, and the brahmacārīs like Sanaka and Sanātana, as well as Lord Śiva, the great sages and Nārada. All these personalities underwent great austerities and penances and thus became authorities in Vedic knowledge. Perfect knowledge for human beings, as well as all living entities, is contained in the Vedas. All the above-mentioned great personalities are not only powerful-being cognizant of past, present and future-but are also devotees. Still, in spite of their great education in knowledge, and despite their meeting the Supreme Personality of Godhead, Lord Viṣṇu, they cannot actually understand the perfection of the living entity's relationship with Lord Viṣṇu. This means that these personalities are still limited as far as their knowledge of the unlimited is concerned. The conclusion is that simply by advancing one's knowledge, one cannot be accepted as an expert in understanding the Supreme Personality of Godhead. The Supreme Personality of Godhead can be understood not by advanced knowledge, but by pure devotional service, as confirmed in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: unless one takes to pure, transcendental devotional service, he cannot understand the Supreme Personality of Godhead in truth. Everyone has some imperfect ideas about the Lord. So-called scientists and philosophical speculators are unable to understand the Supreme Lord by virtue of their knowledge. Knowledge is not perfect unless one comes to the platform of devotional service. This is confirmed by the Vedic version:

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan

(Bhāg. 10.14.29)

The speculators, the jñānīs, go on speculating about the Supreme Personality of Godhead for many, many hundreds of thousands of years, but unless one is favored by the Supreme Personality of Godhead, one cannot understand His supreme glories. All the great sages mentioned in this verse have their planets near Brahmaloka, the planet where Lord Brahmā resides along with four great sages-Sanaka, Sanātana, Sanandana and Sanat-kumāra. These sages reside in different stars known as the southern stars, which circle the polestar. The polestar, called Dhruvaloka, is the pivot of this universe, and all planets move around this polestar. All the stars are planets, as far as we can see, within this one universe. According to Western theory, all the stars are different suns, but according to Vedic information, there is only one sun within this universe. All the so-called stars are but different planets. Besides this universe, there are many millions of other universes, and each of them contains similar innumerable stars and planets.

TEXT 45

śabda-brahmaṇi duṣpāre

caranta uru-vistare

mantra-liṅgair vyavacchinnaṁ

bhajanto na viduḥ param

SYNONYMS

śabda-brahmaṇi-in the Vedic literature; duṣpāre-unlimited; carantaḥ-being engaged; uru-greatly; vistare-expansive; mantra-of Vedic hymns; liṅgaiḥ-by the symptoms; vyavacchinnam-partially powerful (the demigods); bhajantaḥ-worshiping; na viduḥ-they do not know; param-the Supreme.

Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of different demigods by the symptoms of Vedic mantras, demigod worship does not help one to understand the supreme powerful Personality of Godhead.

As stated in Bhagavad-gītā (7.20):

kāmais tais tair hṛta-jñānāḥ
prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Most people are interested in worshiping demigods to acquire powers. Each demigod has a particular power. For instance, the demigod Indra, the King of heaven, has power to shower rain on the surface of the globe to give sufficient vegetation to the earth. This demigod is described in the Vedas: vajra-hastaḥ purandaraḥ. Indra rules the water supply with a thunderbolt in his hand. The thunderbolt itself is controlled by Indra. Similarly, other demigods-Agni, Varuṇa, Candra, Sūrya-have particular powers. All these demigods are worshiped in the Vedic hymns through a symbolic weapon. Therefore it is said here: mantra-liṅgair vyavacchinnam. By such worship, karmīs may obtain the benediction of material opulence in the form of animals, riches, beautiful wives, many followers, and so on. By such material opulence, however, one cannot understand the Supreme Personality of Godhead.

TEXT 46

yadā yasyānugṛhṇāti

bhagavān ātma-bhāvitaḥ

sa jahāti matiṁ loke

vede ca pariniṣṭhitām

SYNONYMS

yadā-when; yasya-whom; anugṛhṇāti-favors by causeless mercy; bhagavān-the Supreme Personality of Godhead; ātma-bhāvitaḥ-realized by a devotee; saḥ-such a devotee; jahāti-gives up; matim-consciousness; loke-in the material world; vede-in the Vedic functions; ca-also; pariniṣṭhitām-fixed.

When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas.

In the previous verse, those who are in knowledge have been described as unable to appreciate the Supreme Personality of Godhead. Similarly, this verse indicates that those who are followers of the Vedic rituals, as well as those who are followers of fruitive activities, are unable to see the Supreme Personality of Godhead. In these two verses both the karmīs and jñānīs are described as unfit to understand Him. As described by Śrīla Rūpa Gosvāmī, only when one is completely free from mental speculation and fruitive activity (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Madhya 19.167]) can one engage in pure devotional service without being polluted by material desires. The significant word ātma-bhāvitaḥ indicates that the Lord is awakened in one's mind if one constantly thinks of Him. A pure devotee is always thinking of the lotus feet of the Lord (sa vai manaḥ kṛṣṇa-padāravindayoḥ). A pure devotee cannot remain a moment without being absorbed in thoughts of the Supreme Personality of Godhead. This constant thinking of the Lord is described in Bhagavad-gītā as satata-yuktānām, always engaging in the Lord's service. Bhajatāṁ prīti-pūrvakam: this is devotional service in love and affection. Because the Supreme Personality of Godhead dictates to the pure devotee from within, the devotee is saved from all material activities. Even the Vedic ritualistic ceremonies are considered material activities because by such activities one is simply elevated to other planetary systems, the residential abodes of the demigods. Lord Kṛṣṇa says in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me."

The word ātma-bhāvitaḥ also indicates that a devotee is always engaged in preaching to deliver conditioned souls. It is said of the six Gosvāmīs: nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. A pure devotee of the Supreme Personality of Godhead is always thinking of how fallen, conditioned souls can be delivered. The Supreme Personality of Godhead, influenced by the merciful devotees' attempt to deliver fallen souls, enlightens the people in general from within by His causeless mercy. If a devotee is blessed by another devotee, he becomes free from karma-kāṇḍa and jñāna-kāṇḍa activities. As confirmed in Brahma-saṁhitā, vedeṣu durlabham: the Supreme Personality of Godhead cannot be realized through karma-kāṇḍa and jñāna-kāṇḍa. Adurlabham ātma-bhaktau: the Lord is realized only by a sincere devotee.

This material world, the cosmic manifestation, is created by the Supreme Personality of Godhead, and the living entities have come here to enjoy themselves. The Vedic instructions guide them according to different regulative principles, and intelligent people take advantage of these instructions. They thus enjoy material life without being disturbed. This is actually illusion, and to get out of this illusion by one's own endeavor is very difficult. The general populace is engaged in material activities, and when people are a little advanced, they become attracted by the ritualistic ceremonies mentioned in the Vedas. However, when one is frustrated in the performance of these ritualistic ceremonies, he again comes to material activities. In this way both the followers of the Vedic rituals and the followers of material activities are entangled in conditional life. These people get the seed of devotional service only by the good will of the guru and Kṛṣṇa. This is confirmed in Caitanya-caritāmṛta: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja.

When one is engaged in devotional service, he is no longer attracted to material activities. When a man is covered by different designations, he cannot engage in devotional service. One has to become freed from such designative activities (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]) and become pure in order to serve the Supreme Personality of Godhead through purified senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: the service of the Lord through purified senses is called bhakti-yoga, or devotional service. The sincere devotee is always helped by the Supersoul, who resides within the heart of every living entity, as Lord Kṛṣṇa confirms in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

This is the stage of becoming free from the contamination of the material world. At such a time a devotee makes friends with another devotee, and his engagement in material activities ceases completely. At that time, he attains the favor of the Lord and loses his faith in material civilization, which begins with varṇāśrama-dharma. Śrī Caitanya Mahāprabhu speaks clearly of one's becoming liberated from the varṇāśrama-dharma, the most exalted system of human civilization. At such a time one feels himself to be perpetually the servant of Lord Kṛṣṇa, a position taken by Śrī Caitanya Mahāprabhu Himself.

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛha-patir no vana-stho yatir vā
kintu prodyan nikhila-paramānanda-pūrṇāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ

(Padyāvalī 63)

"I am not a brāhmaṇa, kṣatriya, vaiśya or śūdra. I am not a brahmacārī, gṛhastha, vānaprastha or sannyāsī. What am I? I am the eternal servant of the servant of the servant of Lord Kṛṣṇa." Through the disciplic succession, one can attain this conclusion, which is perfect elevation to the transcendental platform.

TEXT 47

tasmāt karmasu barhiṣmann

ajñānād artha-kāśiṣu

mārtha-dṛṣṭiṁ kṛthāḥ śrotra-

sparśiṣv aspṛṣṭa-vastuṣu

SYNONYMS

tasmāt-therefore; karmasu-in fruitive activities; barhiṣman-O King Prācīnabarhiṣat; ajñānāt-out of ignorance; artha-kāśiṣu-in the glittering fruitive result; mā-never; artha-dṛṣṭim-considering to be the aim of life; kṛthāḥ-do; śrotra-sparśiṣu-pleasing to the ear; aspṛṣṭa-without touching; vastuṣu-real interest.

My dear King Barhiṣmān, you should never out of ignorance take to the Vedic rituals or to fruitive activity, which may be pleasing to hear about or which may appear to be the goal of self-interest. You should never take these to be the ultimate goal of life.

In Bhagavad-gītā (2.42–43) it is said:

yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ

kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this."

Generally people are very much attracted to the fruitive activities sanctioned in the Vedic rituals. One may be very much attracted to becoming elevated to heavenly planets by performing great sacrifices, like those of King Barhiṣmān. Śrī Nārada Muni wanted to stop King Barhiṣmān from engaging in such fruitive activities. Therefore he is now directly telling him, "Don't be interested in such temporary benefits." In modern civilization people are very much interested in exploiting the resources of material nature through the methods of science. Indeed, this is considered advancement. This is not actually advancement, however, but is simply pleasing to hear. Although we are advancing according to such concocted methods, we are forgetting our real purpose. Bhaktivinoda Ṭhākura therefore says, jaḍa-vidyā yata māyāra vaibhava tomāra bhajane bādhā: "Materialistic studies are the glare of māyā only, for they are an obstacle to spiritual progress."

The temporary comforts of life experienced either on this planet or on other planets are all to be taken as illusory because they do not touch the real purpose of life. The real purpose of life is to go back home, back to Godhead. Ignorant of the real purpose of life, people take to either gross materialistic activities or ritualistic activities. King Barhiṣmān is herein requested not to be attached to such activities. In the Vedas it is stated that the performance of sacrifice is the actual purpose of life. A section of the Indian population known as the Ārya-samājists lay too much stress on the sacrificial portion of the Vedas. This verse indicates, however, that such sacrifices are to be taken as illusory. Actually the aim of human life should be God realization, or Kṛṣṇa consciousness. The Vedic performances are, of course, very glittering and pleasing to hear about, but they do not serve the real purpose of life.

TEXT 48

svaṁ lokaṁ na vidus te vai

yatra devo janārdanaḥ

āhur dhūmra-dhiyo vedaṁ

sakarmakam atad-vidaḥ

SYNONYMS

svam-own; lokam-abode; na-never; viduḥ-know; te-such persons; vai-certainly; yatra-where; devaḥ-the Supreme Personality of Godhead; janārdanaḥ-Kṛṣṇa, or Viṣṇu; āhuḥ-speak; dhūmra-dhiyaḥ-the less intelligent class of men; vedam-the four Vedas; sa-karmakam-full of ritualistic ceremonies; a-tat-vidaḥ-persons who are not in knowledge.

Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes.

Generally people are not aware of their interest in life-to return home, back to Godhead. People do not know about their real home in the spiritual world. In the spiritual world there are many Vaikuṇṭha planets, and the topmost planet is Kṛṣṇaloka, Goloka Vṛndāvana. Despite the so-called advancement of civilization, there is no information of the Vaikuṇṭhalokas, the spiritual planets. At the present moment so-called advanced civilized men are trying to go to other planets, but they do not know that even if they go to the highest planetary system, Brahmaloka, they have to come back again to this planet. This is confirmed in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again."

If one goes to the highest planetary system within this universe he still has to return after the effects of pious activities are finished. Space vehicles may go very high in the sky, but as soon as their fuel is finished, they have to return to this earthly planet. All these activities are performed in illusion. The real attempt should now be to return home, back to Godhead. The process is mentioned in Bhagavad-gītā. Yānti mad-yājino 'pi mām: those who engage in the devotional service of the Supreme Personality of Godhead return home, back to Godhead. Human life is very valuable, and one should not waste it in vain exploration of other planets. One should be intelligent enough to return to Godhead. One should be interested in information about the spiritual Vaikuṇṭha planets, and in particular the planet known as Goloka Vṛndāvana, and should learn the art of going there by the simple method of devotional service, beginning with hearing (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]). This is also confirmed in Śrīmad-Bhāgavatam (12.3.51):

kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet

One can go to the supreme planet (paraṁ vrajet) simply by chanting the Hare Kṛṣṇa mantra. This is especially meant for the people of this age (kaler doṣa-nidhe). It is the special advantage of this age that simply by chanting the Hare Kṛṣṇa mahā-mantra one can become purified of all material contamination and return home, back to Godhead. There is no doubt about this.

TEXT 49

āstīrya darbhaiḥ prāg-agraiḥ

kārtsnyena kṣiti-maṇḍalam

stabdho bṛhad-vadhān mānī

karma nāvaiṣi yat param

tat karma hari-toṣaṁ yat

sā vidyā tan-matir yayā

SYNONYMS

āstīrya-having covered; darbhaiḥ-by kuśa grass; prāk-agraiḥ-with the points facing east; kārtsnyena-altogether; kṣiti-maṇḍalam-the surface of the world; stabdhaḥ-proud upstart; bṛhat-great; vadhāt-by killing; mānī-thinking yourself very important; karma-activity; na avaiṣi-you do not know; yat-which; param-supreme; tat-that; karma-activity; hari-toṣam-satisfying the Supreme Lord; yat-which; sā-that; vidyā-education; tat-unto the Lord; matiḥ-consciousness; yayā-by which.

My dear King, the entire world is covered with the sharp points of kuśa grass, and on the strength of this you have become proud because you have killed various types of animals in sacrifices. Because of your foolishness, you do not know that devotional service is the only way one can please the Supreme Personality of Godhead. You cannot understand this fact. Your only activities should be those that can please the Personality of Godhead. Our education should be such that we can become elevated to Kṛṣṇa consciousness.

In this verse the great sage Nārada Muni directly insults the King because he was engaged in performing sacrifices that entail the killing of a great number of animals. The King was thinking that he was great for having performed so many sacrifices, but the great sage Nārada directly chastises him, informing him that his animal-killing only leads to his being puffed up with false prestige. Actually, anything that is done which does not lead to Kṛṣṇa consciousness is a sinful activity, and any education that does not lead one to understand Kṛṣṇa is false education. If Kṛṣṇa consciousness is missing, one is simply engaged in false activities and false educational pursuits.

TEXT 50

harir deha-bhṛtām ātmā

svayaṁ prakṛtir īśvaraḥ

tat-pāda-mūlaṁ śaraṇaṁ

yataḥ kṣemo nṛṇām iha

SYNONYMS

hariḥ-Śrī Hari; deha-bhṛtām-of living entities who have accepted material bodies; ātmā-the Supersoul; svayam-Himself; prakṛtiḥ-material nature; īśvaraḥ-the controller; tat-His; pāda-mūlam-feet; śaraṇam-shelter; yataḥ-from which; kṣemaḥ-good fortune; nṛṇām-of men; iha-in this world.

Śrī Hari, the Supreme Personality of Godhead, is the Supersoul and guide of all living entities who have accepted material bodies within this world. He is the supreme controller of all material activities in material nature. He is also our best friend, and everyone should take shelter at His lotus feet. In doing so, one's life will be auspicious.

In Bhagavad-gītā (18.61) it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: "The Supreme Lord is situated in everyone's heart, O Arjuna." The living entity is within the body, and the Supersoul, the Supreme Personality of Godhead, is also there. He is called antaryāmī and caitya-guru. As Lord Kṛṣṇa states in Bhagavad-gītā (15.15), He is controlling everything.

sarvasya cāhaṁ hṛdi sanniviṣṭo
mataḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."

Everything is being directed by the Supersoul within the body; therefore the better part of valor is to take His direction and be happy. To take His directions, one needs to be a devotee, and this is also confirmed in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Although the Supersoul is in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), He talks only to the pure devotees who constantly engage in His service. In Caitanya-bhāgavata (Antya 3.45) it is said:

tāhāre se bali vidyā, mantra, adhyayana
kṛṣṇa-pāda-padme ye karaye sthira mana

"One who has fixed his mind on the lotus feet of Kṛṣṇa is to be understood as having the best education and as having studied all the Vedas." There are also other appropriate quotes in Caitanya-bhāgavata:

sei se vidyāra phala jāniha niścaya
kṛṣṇa-pāda-padme yadi citta-vṛtti raya

"The perfect result of an education is the fixing of one's mind on the lotus feet of Kṛṣṇa." (Ādi 13.178)

'dig-vijaya kariba,'--vidyāra kārya nahe
īśvare bhajile, sei vidyā 'satya' kahe

"Conquering the world by means of material education is not desirable. If one engages himself in devotional service, his education is perfected." (Ādi 13.173)

paḍe kene loka--kṛṣṇa-bhakti jānibāre
se yadi nahila, tabe vidyāya ki kare

"The purpose of education is to understand Kṛṣṇa and His devotional service. If one does not do so, then education is false." (Ādi 12.49)

tāhāre se bali dharma, karma sadācāra
īśvare se prīti janme sammata sabāra

"Being cultured, educated, very active and religious means developing natural love for Kṛṣṇa." (Antya 3.44) Everyone has dormant love for Kṛṣṇa, and by culture and education that has to be awakened. That is the purpose of this Kṛṣṇa consciousness movement. Once Lord Caitanya asked Śrī Rāmānanda Rāya what the best part of education was, and Rāmānanda Rāya replied that the best part of education is advancement in Kṛṣṇa consciousness.

TEXT 51

sa vai priyatamaś cātmā

yato na bhayam aṇv api

iti veda sa vai vidvān

yo vidvān sa gurur hariḥ

SYNONYMS

saḥ-He; vai-certainly; priya-tamaḥ-the most dear; ca-also; ātmā-Supersoul; yataḥ-from whom; na-never; bhayam-fear; aṇu-little; api-even; iti-thus; veda-(one who) knows; saḥ-he; vai-certainly; vidvān-educated; yaḥ-he who; vidvān-educated; saḥ-he; guruḥ-spiritual master; hariḥ-not different from the Lord.

One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Kṛṣṇa, is not different from Kṛṣṇa.

Śrīla Viśvanātha Cakravartī Ṭhākura says: sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ . The spiritual master is described in every scripture as the representative of the Supreme Personality of Godhead. The spiritual master is accepted as identical with the Supreme Personality of Godhead because he is the most confidential servant of the Lord (kintu prabhor yaḥ priya eva tasya). The purport is that both the Supersoul and the individual soul are very dear to everyone. Everyone loves himself, and when he becomes more advanced, he loves the Supersoul also. A person who is self-realized does not recommend the worship of anyone but the Supersoul. He knows that to worship the Supreme Personality of Godhead is easier than to worship various demigods under the influence of lust and the desire for material enjoyment. The devotee is therefore always engaged in the loving devotional service of the Lord. Such a person is a true guru. In Padma Purāṇa it is said:

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ

"Even if a brāhmaṇa is very learned in Vedic scriptures and knows the six occupational duties of a brāhmaṇa, he cannot become a guru, or spiritual master, unless he is a devotee of the Supreme Personality of Godhead. However, if one is born in a family of dog-eaters but is a pure devotee of the Lord, he can become a spiritual master." The conclusion is that one cannot become a spiritual master unless he is a pure devotee of the Lord. One who is a spiritual master in accordance with the above descriptions of devotional service is to be understood as the Supreme Personality of Godhead personally present. According to the words mentioned here (gurur hariḥ), consulting a bona fide spiritual master means consulting the Supreme Personality of Godhead personally. One should therefore take shelter of such a bona fide spiritual master. Success in life means accepting a spiritual master who knows Kṛṣṇa as the only supreme beloved personality. One should worship such a confidential devotee of the Lord.

TEXT 52

nārada uvāca

praśna evaṁ hi sañchinno

bhavataḥ puruṣarṣabha

atra me vadato guhyaṁ

niśāmaya suniścitam

SYNONYMS

nāradaḥ uvāca-Nārada said; praśnaḥ-question; evam-thus; hi-certainly; sañchinnaḥ-answered; bhavataḥ-your; puruṣa-ṛṣabha-O great personality; atra-here; me vadataḥ-as I am speaking; guhyam-confidential; niśāmaya-hear; su-niścitam-perfectly ascertained.

The great saint Nārada continued: O great personality, I have replied properly about all that you have asked me. Now hear another narration that is accepted by saintly persons and is very confidential.

Śrī Nārada Muni is personally acting as the spiritual master of King Barhiṣmān. It was Nārada Muni's intention that through his instructions the King would immediately give up all engagement in fruitive activity and take to devotional service. However, although the King understood everything, he was still not prepared to give up his engagements. As the following verses will show, the King was contemplating sending for his sons, who were away from home executing austerities and penances. After their return, he would entrust his kingdom to them and then leave home. This is the position of most people. They accept a bona fide spiritual master and listen to him, but when the spiritual master indicates that they should leave home and fully engage in devotional service, they hesitate. The duty of the spiritual master is to instruct the disciple as long as he does not come to the understanding that this materialistic way of life, fruitive activity, is not at all beneficial. Actually, one should take to devotional service from the beginning of life, as Prahlāda Mahārāja advised: kaumāra ācaret prājño dharmān bhāgavatān iha (Bhāg. 7.6.1). According to all the instructions of the Vedas, we can understand that unless one takes to Kṛṣṇa consciousness and devotional service, he is simply wasting his time engaging in the fruitive activities of material existence. Nārada Muni therefore decided to relate another allegory to the King so that he might be induced to give up family life within material existence.

TEXT 53

kṣudraṁ caraṁ sumanasāṁ śaraṇe mithitvā

raktaṁ ṣaḍaṅghri-gaṇa-sāmasu lubdha-karṇam

agre vṛkān asu-tṛpo 'vigaṇayya yāntaṁ

pṛṣṭhe mṛgaṁ mṛgaya lubdhaka-bāṇa-bhinnam

SYNONYMS

kṣudram-on grass; caram-grazing; sumanasām-of a beautiful flower garden; śaraṇe-under the protection; mithitvā-being united with a woman; raktam-attached; ṣaṭ-aṅghri-of bumblebees; gaṇa-of groups; sāmasu-to the singing; lubdha-karṇam-whose ear is attracted; agre-in front; vṛkān-tigers; asu-tṛpaḥ-who live at the cost of another's life; avigaṇayya-neglecting; yāntam-moving; pṛṣṭhe-behind; mṛgam-the deer; mṛgaya-search out; lubdhaka-of a hunter; bāṇa-by the arrows; bhinnam-liable to be pierced.

My dear King, please search out that deer who is engaged in eating grass in a very nice flower garden along with his wife. That deer is very much attached to his business, and he is enjoying the sweet singing of the bumblebees in his garden. Just try to understand his position. He is unaware that before him is a tiger, which is accustomed to living at the cost of another's flesh. Behind the deer is a hunter, who is threatening to pierce him with sharp arrows. Thus the deer's death is imminent.

Here is an allegory in which the King is advised to find a deer that is always in a dangerous position. Although threatened from all sides, the deer simply eats grass in a nice flower garden, unaware of the danger all around him. All living entities, especially human beings, think themselves very happy in the midst of families. As if living in a flower garden and hearing the sweet humming of bumblebees, everyone is centered around his wife, who is the beauty of family life. The bumblebees' humming may be compared to the talk of children. The human being, just like the deer, enjoys his family without knowing that before him is the factor of time, which is represented by the tiger. The fruitive activities of a living entity simply create another dangerous position and oblige him to accept different types of bodies. For a deer to run after a mirage of water in the desert is not unusual. The deer is also very fond of sex. The conclusion is that one who lives like a deer will be killed in due course of time. Vedic literatures therefore advise that we should understand our constitutional position and take to devotional service before death comes. According to the Bhāgavatam (11.9.29):

labdhvā sudurlabham idaṁ bahu-sambhavānte
mānuṣyam arthadam anityam apīha dhīraḥ
tūrṇaṁ yateta na pated anumṛtyu yāvan
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt

After many births we have attained this human form; therefore before death comes, we should engage ourselves in the transcendental loving service of the Lord. That is the fulfillment of human life.

TEXT 54

sumanaḥ-sama-dharmaṇāṁ strīṇāṁ śaraṇa āśrame puṣpa-madhu-gandhavat kṣudratamaṁ kāmya-karma-vipākajaṁ kāma-sukha-lavaṁ jaihvyaupasthyādi vicinvantaṁ mithunī-bhūya tad-abhiniveśita-manasaṁ ṣaḍaṅghri-gaṇa-sāma-gītavad atimanohara-vanitādi-janālāpeṣv atitarām atipralobhita-karṇam agre vṛka-yūthavad ātmana āyur harato 'ho-rātrān tān kāla-lava-viśeṣān avigaṇayya gṛheṣu viharantaṁ pṛṣṭhata eva parokṣam anupravṛtto lubdhakaḥ kṛtānto 'ntaḥ śareṇa yam iha parāvidhyati tam imam ātmānam aho rājan bhinna-hṛdayaṁ draṣṭum arhasīti.

SYNONYMS

sumanaḥ-flowers; sama-dharmaṇām-exactly like; strīṇām-of women; śaraṇe-in the shelter; āśrame-household life; puṣpa-in flowers; madhu-of honey; gandha-the aroma; vat-like; kṣudra-tamam-most insignificant; kāmya-desired; karma-of activities; vipāka-jam-obtained as a result; kāma-sukha-of sense gratification; lavam-a fragment; jaihvya-enjoyment of the tongue; aupasthya-sex enjoyment; ādi-beginning with; vicinvantam-always thinking of; mithunī-bhūya-engaging in sex life; tat-in his wife; abhiniveśita-always absorbed; manasam-whose mind; ṣaṭ-aṅghri-of bumblebees; gaṇa-of crowds; sāma-gentle; gīta-the chanting; vat-like; ati-very; manohara-attractive; vanitā-ādi-beginning with the wife; jana-of people; ālāpeṣu-to the talks; atitarām-excessively; ati-very much; pralobhita-attracted; karṇam-whose ears; agre-in front; vṛka-yūtha-a group of tigers; vat-like; ātmanaḥ-of one's self; āyuḥ-span of life; harataḥ-taking away; ahaḥ-rātrān-days and nights; tān-all of them; kāla-lava-viśeṣān-the moments of time; avigaṇayya-without considering; gṛheṣu-in household life; viharantam-enjoying; pṛṣṭhataḥ-from the back; eva-certainly; parokṣam-without being seen; anupravṛttaḥ-following behind; lubdhakaḥ-the hunter; kṛta-antaḥ-the superintendent of death; antaḥ-in the heart; śareṇa-by an arrow; yam-whom; iha-in this world; parāvidhyati-pierces; tam-that; imam-this; ātmānam-yourself; aho rājan-O King; bhinna-hṛdayam-whose heart is pierced; draṣṭum-to see; arhasi-you ought; iti-thus.

My dear King, woman, who is very attractive in the beginning but in the end very disturbing, is exactly like the flower, which is attractive in the beginning and detestable at the end. With woman, the living entity is entangled with lusty desires, and he enjoys sex, just as one enjoys the aroma of a flower. He thus enjoys a life of sense gratification-from his tongue to his genitals-and in this way the living entity considers himself very happy in family life. United with his wife, he always remains absorbed in such thoughts. He feels great pleasure in hearing the talks of his wife and children, which are like the sweet humming of bumblebees that collect honey from flower to flower. He forgets that before him is time, which is taking away his life-span with the passing of day and night. He does not see the gradual diminishing of his life, nor does he care about the superintendent of death, who is trying to kill him from behind. Just try to understand this. You are in a precarious position and are threatened from all sides.

Materialistic life means forgetting one's constitutional position as the eternal servant of Kṛṣṇa, and this forgetfulness is especially enhanced in the gṛhastha-āśrama. In the gṛhastha-āśrama a young man accepts a young wife who is very beautiful in the beginning, but in due course of time, after giving birth to many children and becoming older and older, she demands many things from the husband to maintain the entire family. At such a time the wife becomes detestable to the very man who accepted her in her younger days. One becomes attached to the gṛhastha-āśrama for two reasons only-the wife cooks palatable dishes for the satisfaction of her husband's tongue, and she gives him sexual pleasure at night. A person attached to the gṛhastha-āśrama is always thinking of these two things-palatable food and sex enjoyment. The talks of the wife, which are enjoyed as a family recreation, and the talks of the children both attract the living entity. He thus forgets that he has to die someday and has to prepare for the next life if he wants to be put into a congenial body.

The deer in the flower garden is an allegory used by the great sage Nārada to point out to the King that the King himself is similarly entrapped by such surroundings. Actually everyone is surrounded by such a family life, which misleads one. The living entity thus forgets that he has to return home, back to Godhead. He simply becomes entangled in family life. Prahlāda Mahārāja has therefore hinted: hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]. Family life is considered a blind well (andha-kūpam) into which a person falls and dies without help. Prahlāda Mahārāja recommends that while one's senses are there and one is strong enough, he should abandon the gṛhastha-āśrama and take shelter of the lotus feet of the Lord, going to the forest of Vṛndāvana. According to Vedic civilization, one has to give up family life at a certain age (the age of fifty), take vānaprastha and eventually remain alone as a sannyāsī. That is the prescribed method of Vedic civilization known as varṇāśrama-dharma. When one takes sannyāsa after enjoying family life, he pleases the Supreme Lord Viṣṇu.

One has to understand one's position in family or worldly life. That is called intelligence. One should not remain always trapped in family life to satisfy his tongue and genitals in association with a wife. In such a way, one simply spoils his life. According to Vedic civilization, it is imperative to give up the family at a certain stage, by force if necessary. Unfortunately, so-called followers of Vedic life do not give up their family even at the end of life, unless they are forced by death. There should be a thorough overhauling of the social system, and society should revert to the Vedic principles, that is, the four varṇas and the four āśramas.

TEXT 55

sa tvaṁ vicakṣya mṛga-ceṣṭitam ātmano 'ntaś

cittaṁ niyaccha hṛdi karṇa-dhunīṁ ca citte

jahy aṅganāśramam asattama-yūtha-gāthaṁ

prīṇīhi haṁsa-śaraṇaṁ virama krameṇa

SYNONYMS

saḥ-that very person; tvam-you; vicakṣya-considering; mṛga-ceṣṭitam-the activities of the deer; ātmanaḥ-of the self; antaḥ-within; cittam-consciousness; niyaccha-fix; hṛdi-in the heart; karṇa-dhunīm-aural reception; ca-and; citte-unto the consciousness; jahi-give up; aṅganā-āśramam-household life; asat-tama-most abominable; yūtha-gātham-full of stories of man and woman; prīṇīhi-just accept; haṁsa-śaraṇam-the shelter of the liberated souls; virama-become detached; krameṇa-gradually.

My dear King, just try to understand the allegorical position of the deer. Be fully conscious of yourself, and give up the pleasure of hearing about promotion to heavenly planets by fruitive activity. Give up household life, which is full of sex, as well as stories about such things, and take shelter of the Supreme Personality of Godhead through the mercy of the liberated souls. In this way, please give up your attraction for material existence.

In one of his songs, Śrīla Narottama dāsa Ṭhākura writes:

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa,
amṛta baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥ-pāte yāya

"Fruitive activities and mental speculation are simply cups of poison. Whoever drinks of them, thinking them to be nectar, must struggle very hard, life after life, in different types of bodies. Such a person eats all kinds of nonsense and becomes condemned by his activities of so-called sense enjoyment."

People are generally enamored of the fruitive results of worldly activity and mental speculation. They generally desire to be promoted to heavenly planets, merge into the existence of Brahman, or keep themselves in the midst of family life, enchanted by the pleasures of the tongue and genitals. The great sage Nārada clearly instructs King Barhiṣmān not to remain his entire life in the gṛhastha-āśrama. Being in the gṛhastha-āśrama means being under the control of one's wife. One has to give up all this and put himself into the āśrama of the paramahaṁsa, that is, put himself under the control of the spiritual master. The paramahaṁsa-āśrama is the āśrama of the Supreme Personality of Godhead, under whom the spiritual master has taken shelter. The symptoms of the bona fide spiritual master are stated in Śrīmad-Bhāgavatam (11.3.21):

tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ
brahmaṇy upaśamāśrayam

"Any person who is seriously desirous of achieving real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of a spiritual master is that he must have realized the conclusion of the scriptures by deliberation and arguments and thus be able to convince others of these conclusions. Such great personalities, who have taken complete shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters."

A paramahaṁsa is one who has taken shelter of the Parabrahman, the Supreme Personality of Godhead. If one takes shelter of the paramahaṁsa spiritual master, gradually, through training and instruction, he will become detached from worldly life and ultimately return home, back to Godhead. The particular mention of aṅganāśramam asattama-yūtha-gātham is very interesting. The whole world is in the clutches of māyā, being controlled by woman. Not only is one controlled by the woman who is one's wife, but one is also controlled by so many sex literatures. That is the cause of one's being entangled in the material world. One cannot give up this abominable association through one's own effort, but if one takes shelter of a bona fide spiritual master who is a paramahaṁsa, he will gradually be elevated to the platform of spiritual life.

The pleasing words of the Vedas that inspire one to elevate oneself to the heavenly planets or merge into the existence of the Supreme are for the less intelligent who are described in Bhagavad-gītā as māyayāpahṛta jñānāḥ (those whose knowledge is taken away by the illusory energy). Real knowledge means understanding the miserable condition of material life. One should take shelter of a bona fide liberated soul, the spiritual master, and gradually elevate himself to the spiritual platform and thus become detached from the material world. According to Śrīla Viśvanātha Cakravartī Ṭhākura, haṁsa-śaraṇam refers to the cottage in which saintly persons live. Generally a saintly person lives in a remote place in the forest or in a humble cottage. However, we should note that the times have changed. It may be beneficial for a saintly person's own interest to go to the forest and live in a cottage, but if one becomes a preacher, especially in Western countries, he has to invite many classes of men who are accustomed to living in comfortable apartments. Therefore in this age a saintly person has to make proper arrangements to receive people and attract them to the message of Kṛṣṇa consciousness. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, perhaps for the first time, introduced motorcars and palatial buildings for the residence of saintly persons just to attract the general public in big cities. The main fact is that one has to associate with a saintly person. In this age people are not going to search out a saint in the forest, so the saints and sages have to come to the big cities to make arrangements to receive the people in general, who are accustomed to the modern amenities of material life. Gradually such persons will learn that palatial buildings or comfortable apartments are not at all necessary. The real necessity is to become free from material bondage in whatever way possible. According to the orders of Śrīla Rūpa Gosvāmī:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

"When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness." (Bhakti-rasāmṛta-sindhu 1.2.255)

One should not be attached to material opulence, but material opulence may be accepted in the Kṛṣṇa consciousness movement to facilitate the propagation of the movement. In other words, material opulence may be accepted as yukta-vairāgya, that is, for renunciation.

TEXT 56

rājovāca

śrutam anvīkṣitaṁ brahman

bhagavān yad abhāṣata

naitaj jānanty upādhyāyāḥ

kiṁ na brūyur vidur yadi

SYNONYMS

rājā uvāca-the King said; śrutam-was heard; anvīkṣitam-was considered; brahman-O brāhmaṇa; bhagavān-the most powerful; yat-which; abhāṣata-you have spoken; na-not; etat-this; jānanti-do know; upādhyāyāḥ-the teachers of fruitive activities; kim-why; na brūyuḥ-they did not instruct; viduḥ-they understood; yadi-if.

The King replied: My dear brāhmaṇa, whatever you have said I have heard with great attention and, considering all of it, have come to the conclusion that the ācāryas [teachers] who engaged me in fruitive activity did not know this confidential knowledge. If they were aware of it, why did they not explain it to me?

Actually the so-called teachers or leaders of material society do not really know the goal of life. They are described in Bhagavad-gītā as māyayāpahṛta jñānāḥ. They appear to be very learned scholars, but actually the influence of the illusory energy has taken away their knowledge. Real knowledge means searching out Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. All Vedic knowledge is meant for searching out Kṛṣṇa because Kṛṣṇa is the origin of everything. Janmādy asya yataḥ [SB 1.1.1]. In Bhagavad-gītā (10.2) Kṛṣṇa says, aham ādir hi devānāṁ: "I am the source of the demigods." Thus Kṛṣṇa is the origin and beginning of all demigods, including Lord Brahmā, Lord Śiva and all others. The Vedic ritualistic ceremonies are concerned with satisfying different demigods, but unless one is very advanced, he cannot understand that the original personality is Śrī Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. After hearing the instructions of Nārada, King Barhiṣmān came to his senses. The real goal of life is to attain devotional service to the Supreme Personality of Godhead. The King therefore decided to reject the so-called priestly orders that simply engage their followers in the ritualistic ceremonies without giving effective instructions about the goal of life. At the present moment the churches, temples and mosques all over the world are not attracting people because foolish priests cannot elevate their followers to the platform of knowledge. Not being aware of the real goal of life, they simply keep their congregations in ignorance. Consequently, those who are well educated have become uninterested in the ritualistic ceremonies. At the same time, they are not benefited with real knowledge. This Kṛṣṇa consciousness movement is therefore very important for the enlightenment of all classes. Following in the footsteps of Mahārāja Barhiṣmān, everyone should take advantage of this Kṛṣṇa consciousness movement and abandon the stereotyped ritualistic ceremonies that go under the garb of so many religions. The Gosvāmīs from the very beginning differed from the priestly class that was engaged in ritualistic ceremonies. Indeed, Śrīla Sanātana Gosvāmī compiled his Hari-bhakti-vilāsa for the guidance of the Vaiṣṇavas. The Vaiṣṇavas, not caring for the lifeless activities of the priestly classes, take to full Kṛṣṇa consciousness and become perfect in this very life. That is described in the previous verse as paramahaṁsa-śaraṇam, taking shelter of the paramahaṁsa, the liberated soul, and becoming successful in this life.

TEXT 57

saṁśayo 'tra tu me vipra

sañchinnas tat-kṛto mahān

ṛṣayo 'pi hi muhyanti

yatra nendriya-vṛttayaḥ

SYNONYMS

saṁśayaḥ-doubt; atra-here; tu-but; me-my; vipra-O brāhmaṇa; sañchinnaḥ-cleared; tat-kṛtaḥ-done by that; mahān-very great; ṛṣayaḥ-the great sages; api-even; hi-certainly; muhyanti-are bewildered; yatra-where; na-not; indriya-of the senses; vṛttayaḥ-activities.

My dear brāhmaṇa, there are contradictions between your instructions and those of my spiritual teachers who engaged me in fruitive activities. I now can understand the distinction between devotional service, knowledge and renunciation. I had some doubts about them, but you have now very kindly dissipated all these doubts. I can now understand how even the great sages are bewildered by the real purpose of life. Of course, there is no question of sense gratification.

King Barhiṣmān was engaged in different types of sacrifice for elevation to the heavenly planets. People generally are attracted by these activities, and very rarely is a person attracted to devotional service, as Śrī Caitanya Mahāprabhu confirms. Unless one is very, very fortunate, he does not take to devotional service. Even the so-called learned Vedic scholars are bewildered by devotional service. They are generally attracted to the rituals for sense gratification. In devotional service there is no sense gratification, but only transcendental loving service to the Lord. Consequently, the so-called priests engaged in sense gratification do not very much like devotional service. The brāhmaṇas, the priests, have been against this Kṛṣṇa consciousness movement since it began with Lord Caitanya Mahāprabhu. When Caitanya Mahāprabhu started this movement, the priestly class lodged complaints to the Kazi, the magistrate of the Muhammadan government. Caitanya Mahāprabhu had to lead a civil disobedience movement against the propaganda of the so-called followers of Vedic principles. These people are described as karma jaḍa-smārtas, which indicates that they are priests engaged in ritualistic ceremonies. It is here stated that such people become bewildered (ṛṣayo 'pi hi muhyanti). To save oneself from the hands of these karma jaḍa-smārtas, one should strictly follow the instructions of the Supreme Personality of Godhead.

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)

TEXT 58

karmāṇy ārabhate yena

pumān iha vihāya tam

amutrānyena dehena

juṣṭāni sa yad aśnute

SYNONYMS

karmāṇi-fruitive activities; ārabhate-begins to perform; yena-by which; pumān-a living entity; iha-in this life; vihāya-giving up; tam-that; amutra-in the next life; anyena-another; dehena-by a body; juṣṭāni-the results; saḥ-he; yat-that; aśnute-enjoys.

The results of whatever a living entity does in this life are enjoyed in the next life.

A person generally does not know how one body is linked with another body. How is it possible that one suffers or enjoys the results of activities in this body in yet another body in the next life. This is a question the King wants Nārada Muni to answer. How may one have a human body in this life and not have a human body in the next? Even great philosophers and scientists cannot account for the transferal of karma from one body to another. As we experience, every individual soul has an individual body, and one person's activities or one body's activities are not enjoyed or suffered by another body or another person. The question is how the activities of one body are suffered or enjoyed in the next.

TEXT 59

iti veda-vidāṁ vādaḥ

śrūyate tatra tatra ha

karma yat kriyate proktaṁ

parokṣaṁ na prakāśate

SYNONYMS

iti-thus; veda-vidām-of persons who know the Vedic conclusions; vādaḥ-the thesis; śrūyate-is heard; tatra tatra-here and there; ha-certainly; karma-the activity; yat-what; kriyate-is performed; proktam-as it was said; parokṣam-unknown; na prakāśate-is not directly manifested.

The expert knowers of the Vedic conclusions say that one enjoys or suffers the results of his past activities. But practically it is seen that the body that performed the work in the last birth is already lost. So how is it possible to enjoy or suffer the reactions of that work in a different body?

Atheists want evidence for the resultant actions of past activities. Therefore they ask, "Where is the proof that I am suffering and enjoying the resultant actions of past karma?" They have no idea how the subtle body carries the results of the present body's actions down to the next gross body. The present body may be finished grossly, but the subtle body is not finished; it carries the soul to the next body. Actually the gross body is dependent on the subtle body. Therefore the next gross body must suffer and enjoy according to the subtle body. The soul is carried by the subtle body continuously until liberated from gross material bondage.

TEXT 60

nārada uvāca

yenaivārabhate karma

tenaivāmutra tat pumān

bhuṅkte hy avyavadhānena

liṅgena manasā svayam

SYNONYMS

nāradaḥ uvāca-Nārada said; yena-by which; eva-certainly; ārabhate-begins; karma-fruitive activities; tena-by that body; eva-certainly; amutra-in the next life; tat-that; pumān-the living entity; bhuṅkte-enjoys; hi-because; avyavadhānena-without any change; liṅgena-by the subtle body; manasā-by the mind; svayam-personally.

The great sage Nārada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change.

The living entity has two kinds of body-the subtle body and the gross body. Actually he enjoys through the subtle body, which is composed of mind, intelligence and ego. The gross body is the instrumental outer covering. When the gross body is lost, or when it dies, the root of the gross body-the mind, intelligence and ego-continues and brings about another gross body. Although the gross bodies apparently change, the real root of the gross body-the subtle body of mind, intelligence and ego-is always there. The subtle body's activities-be they pious or impious-create another situation for the living entity to enjoy or suffer in the next gross body. Thus the subtle body continues whereas the gross bodies change one after another.

Since modern scientists and philosophers are too materialistic, and since their knowledge is taken away by the illusory energy, they cannot explain how the gross body is changing. The materialistic philosopher Darwin has tried to study the changes of the gross body, but because he had no knowledge of either the subtle body or the soul, he could not clearly explain how the evolutionary process is going on. One may change the gross body, but he works in the subtle body. People cannot understand the activities of the subtle body, and consequently they are bewildered as to how the actions of one gross body affect another gross body. The activities of the subtle body are also guided by the Supersoul, as explained in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."

Because the Supreme Personality of Godhead as Supersoul is always guiding the individual soul, the individual soul always knows how to act according to the reactions of his past karma. In other words, the Supersoul reminds him to act in such a way. Therefore although there is apparently a change in the gross body, there is a continuation between the lives of an individual soul.

TEXT 61

śayānam imam utsṛjya

śvasantaṁ puruṣo yathā

karmātmany āhitaṁ bhuṅkte

tādṛśenetareṇa vā

SYNONYMS

śayānam-lying down on a bed; imam-this body; utsṛjya-after giving up; śvasantam-breathing; puruṣaḥ-the living entity; yathā-as; karma-activity; ātmani-in the mind; āhitam-executed; bhuṅkte-enjoys; tādṛśena-by a similar body; itareṇa-by a different body; vā-or.

The living entity, while dreaming, gives up the actual living body. Through the activities of his mind and intelligence, he acts in another body, either as a god or a dog. After giving up this gross body, the living entity enters either an animal body or a demigod's body on this planet or on another planet. He thus enjoys the results of the actions of his past life.

Although the root of distress and happiness is the mind, intelligence and ego, a gross body is still required as an instrument for enjoyment. The gross body may change, but the subtle body continues to act. Unless the living entity gets another gross body, he will have to continue in a subtle body, or a ghostly body. One becomes a ghost when the subtle body acts without the help of the instrumental gross body. As stated in this verse, śayānam imam utsṛjya śvasantam. The gross body may lie on a bed and rest, and even though the machinery of the gross body is working, the living entity may leave, go into a dream, and return to the gross body. When he returns to the body, he forgets his dream. Similarly, when the living entity takes on another gross body, he forgets the present gross body. The conclusion is that the subtle body-mind, intelligence and ego-creates an atmosphere with desires and ambitions that the living entity enjoys in the subtle body. Actually the living entity is in the subtle body, even though the gross body apparently changes and even though he inhabits the gross body on various planets. All the activities performed by the living entity in the subtle body are called illusory because they are not permanent. Liberation means getting out of the clutches of the subtle body. Liberation from the gross body simply involves the transmigration of the soul from one gross body to another. When the mind is educated in Kṛṣṇa consciousness, or higher consciousness in the mode of goodness, one is transferred either to the upper, heavenly planets or to the spiritual world, the Vaikuṇṭha planets. One therefore has to change his consciousness by cultivating knowledge received from Vedic instructions from the Supreme Personality of Godhead through the disciplic succession. If we train the subtle body in this life by always thinking about Kṛṣṇa, we will transfer to Kṛṣṇaloka after leaving the gross body. This is confirmed by the Supreme Personality of Godhead.

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (Bg. 4.9)

Thus the change of the gross body is not very important, but the change of the subtle body is important. The Kṛṣṇa consciousness movement is educating people to enlighten the subtle body. The perfect example in this regard is Ambarīṣa Mahārāja, who always engaged his mind on the lotus feet of Lord Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. Similarly, in this life we should always fix our mind on the lotus feet of Kṛṣṇa, who is present in His arcā-vigraha, the incarnation of the Deity in the temple. We should also always engage in His worship. If we engage our speech in describing the activities of the Lord and our ears in hearing about His pastimes, and if we follow the regulative principles to keep the mind intact for advancing in Kṛṣṇa consciousness, we shall certainly be elevated to the spiritual platform. Then at the time of death the mind, intelligence and ego will no longer be materially contaminated. The living entity is present, and the mind, intelligence and ego are also present. When the mind, intelligence and ego are purified, all the active senses of the living entity become spiritual. Thus the living entity attains his sac-cid-ānanda form. The Supreme Lord is always in His sac-cid-ānanda form, but the living entity, although part and parcel of the Lord, becomes materially contaminated when he desires to come to the material world for material enjoyment. The prescription for returning home, back to Godhead, is given by the Lord Himself in Bhagavad-gītā (9.34):

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Being completely absorbed in Me, surely you will come to Me."

TEXT 62

mamaite manasā yad yad

asāv aham iti bruvan

gṛhṇīyāt tat pumān rāddhaṁ

karma yena punar bhavaḥ

SYNONYMS

mama-mind; ete-all these; manasā-by the mind; yat yat-whatever; asau-that; aham-I (am); iti-thus; bruvan-accepting; gṛhṇīyāt-takes with him; tat-that; pumān-the living entity; rāddham-perfected; karma-work; yena-by which; punaḥ-again; bhavaḥ-material existence.

The living entity labors under the bodily conception of "I am this, I am that. My duty is this, and therefore I shall do it." These are all mental impressions, and all these activities are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living entity gets a chance to execute all his mental concoctions. Thus he gets another body.

As long as one is absorbed in the bodily conception, his activities are performed on that platform. This is not very difficult to understand. In the world, we see that every nation is trying to supersede every other nation and that every man is trying to advance beyond his fellow man. All these activities are going on under the name of advancement of civilization. There are many plans for making the body comfortable, and these plans are carried in the subtle body after the destruction of the gross body. It is not a fact that after the gross body is destroyed the living entity is finished. Although many great philosophers and teachers in this world are under the impression that after the body is finished everything is finished, this is not a fact. Nārada Muni says in this verse that at death one takes his plans with him (gṛhṇīyāt), and to execute these plans he gets another body. This is called punar bhavaḥ. When the gross body is finished, the plans of the living entity are taken by the mind, and by the grace of the Lord, the living entity gets a chance to give these plans shape in the next life. This is known as the law of karma. As long as the mind is absorbed in the laws of karma, a certain type of body must be accepted in the next life.

Karma is the aggregate of fruitive activities conducted to make this body comfortable or uncomfortable. We have actually seen that when one man was about to die he requested his physician to give him a chance to live four more years so that he could finish his plans. This means that while dying he was thinking of his plans. After his body was destroyed, he doubtlessly carried his plans with him by means of the subtle body, composed of mind, intelligence and ego. Thus he would get another chance by the grace of the Supreme Lord, the Supersoul, who is always within the heart.

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
[Bg. 15.15]

In the next birth, one acquires remembrance from the Supersoul and begins to execute the plans begun in the previous life. This is also explained in Bhagavad-gītā in another verse:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) Situated on the vehicle given by material nature and reminded by the Supersoul within the heart, the living entity struggles all over the universe to fulfill his plans, thinking, "I am a brāhmaṇa," "I am a kṣatriya," "I am an American," "I am an Indian," and so on. All these designations are of the same essence. There is no point in becoming a brāhmaṇa in preference to an American or becoming an American in preference to a Negro. After all, these are all bodily conceptions under the modes of material nature.

TEXT 63

yathānumīyate cittam

ubhayair indriyehitaiḥ

evaṁ prāg-dehajaṁ karma

lakṣyate citta-vṛttibhiḥ

SYNONYMS

yathā-as; anumīyate-can be imagined; cittam-one's consciousness or mental condition; ubhayaiḥ-both; indriya-of the senses; īhitaiḥ-by the activities; evam-similarly; prāk-previous; dehajam-performed by the body; karma-activities; lakṣyate-can be perceived; citta-of consciousness; vṛttibhiḥ-by the occupations.

One can understand the mental or conscious position of a living entity by the activities of two kinds of senses-the knowledge-acquiring senses and the executive senses. Similarly, by the mental condition or consciousness of a person, one can understand his position in the previous life.

There is an English proverb that says, "The face is the index of the mind." If one is angry, his anger is immediately expressed in his face. Similarly, other mental states are reflected by the actions of the gross body. In other words, the activities of the gross body are reactions of the mental condition. The mind's activities are thinking, feeling and willing. The willing portion of the mind is manifest by the activities of the body. The conclusion is that by the activities of the body and senses, we can understand the condition of the mind. The condition of the mind is affected by past activities in the past body. When the mind is joined with a particular sense, it immediately becomes manifest in a certain way. For instance, when there is anger in the mind, the tongue vibrates so many maledictions. Similarly, when the mind's anger is expressed through the hand, there is fighting. When it is expressed through the leg, there is kicking. There are so many ways in which the subtle activities of the mind are expressed through the various senses. The mind of a person in Kṛṣṇa consciousness also acts in a similar way. The tongue chants Hare Kṛṣṇa, the mahā-mantra, the hands are raised in ecstasy, and the legs dance in Kṛṣṇa consciousness. These symptoms are technically called aṣṭa-sāttvika-vikāra. Sāttvika-vikāra is transformation of the mental condition in goodness or sometimes transcendental ecstasy.

TEXT 64

nānubhūtaṁ kva cānena

dehenādṛṣṭam aśrutam

kadācid upalabhyeta

yad rūpaṁ yādṛg ātmani

SYNONYMS

na-never; anubhūtam-experienced; kva-at any time; ca-also; anena dehena-by this body; adṛṣṭam-never seen; aśrutam-never heard; kadācit-sometimes; upalabhyeta-may be experienced; yat-which; rūpam-form; yādṛk-whatever kind; ātmani-in the mind.

Sometimes we suddenly experience something that was never experienced in the present body by sight or hearing. Sometimes we see such things suddenly in dreams.

In dreams we sometimes see things that we have never experienced in the present body. Sometimes in dreams we think that we are flying in the sky, although we have no experience of flying. This means that once in a previous life, either as a demigod or astronaut, we flew in the sky. The impression is there in the stockpile of the mind, and it suddenly expresses itself. It is like fermentation taking place in the depths of water, which sometimes manifests itself in bubbles on the water's surface. Sometimes we dream of coming to a place we have never known or experienced in this lifetime, but this is proof that in a past life we experienced this. The impression is kept within the mind and sometimes becomes manifest either in dream or in thought. The conclusion is that the mind is the storehouse of various thoughts and experiences undergone during our past lives. Thus there is a chain of continuation from one life to another, from previous lives to this life, and from this life to future lives. This is also sometimes proved by saying that a man is a born poet, a born scientist or a born devotee. If, like Mahārāja Ambarīṣa, we think of Kṛṣṇa constantly in this life (sa vai manaḥ kṛṣṇa-padāravindayoḥ), we will certainly be transferred to the kingdom of God at the time of death. Even if our attempt to be Kṛṣṇa conscious is not complete, our Kṛṣṇa consciousness will continue in the next life. This is confirmed in Bhagavad-gītā (6.41):

prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate

"The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy."

If we rigidly follow the principles of meditation on Kṛṣṇa, there is no doubt that in our next life we will be transferred to Kṛṣṇaloka, Goloka Vṛndāvana.

TEXT 65

tenāsya tādṛśaṁ rājaḹ

liṅgino deha-sambhavam

śraddhatsvānanubhūto 'rtho

na manaḥ spraṣṭum arhati

SYNONYMS

tena-therefore; asya-of the living entity; tādṛśam-like that; rājan-O King; liṅginaḥ-who has a subtle mental covering; deha-sambhavam-produced in the previous body; śraddhatsva-accept it as fact; ananubhūtaḥ-not perceived; arthaḥ-a thing; na-never; manaḥ-in the mind; spraṣṭum-to manifest; arhati-is able.

Therefore, my dear King, the living entity, who has a subtle mental covering, develops all kinds of thoughts and images because of his previous body. Take this from me as certain. There is no possibility of concocting anything mentally without having perceived it in the previous body.

kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

Actually the Supreme Personality of Godhead, Kṛṣṇa, is the supreme enjoyer. When a living entity wants to imitate Him, he is given a chance to satisfy his false desire to lord it over material nature. That is the beginning of his downfall. As long as he is within this material atmosphere, he has a subtle vehicle in the form of the mind, which is the stockpile of all kinds of material desires. Such desires become manifest in different bodily forms. Śrīla Nārada Muni requests the King to accept this fact from him because Nārada is an authority. The conclusion is that the mind is the storehouse of our past desires, and we have this present body due to our past desires. Similarly, whatever we desire in this present body will be expressed in a future body. Thus the mind is the source of different kinds of bodies.

If the mind is purified by Kṛṣṇa consciousness, one will naturally in the future get a body that is spiritual and full of Kṛṣṇa consciousness. Such a body is our original form, as Śrī Caitanya Mahāprabhu confirms, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] "Every living entity is constitutionally an eternal servant of Kṛṣṇa." If a person is engaged in the devotional service of the Lord, he is to be considered a liberated soul even in this life. This is confirmed by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"One who engages in the transcendental service of the Lord in body, mind and words is to be considered liberated in all conditions of material existence." (Bhakti-rasāmṛta-sindhu 1.2.187) The Kṛṣṇa consciousness movement is based on this principle. We must teach people to absorb themselves always in the service of the Lord because that position is their natural position. One who is always serving the Lord is to be considered already liberated. This is also confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatityaitān
brahma-bhuyāya kalpate

"One who always engages in the spiritual activities of unalloyed devotional service at once transcends the modes of material nature and is elevated to the spiritual platform." The devotee is therefore above the three modes of material nature and is even transcendental to the brāhmaṇa platform. A brāhmaṇa may be infected by the two baser modes-namely rajo-guṇa and tamo-guṇa. A pure devotee, who is free from all material desires experienced on the mental platform and who is also free from empiric philosophical speculation or fruitive activity, is always above material conditioning and is always liberated.

TEXT 66

mana eva manuṣyasya

pūrva-rūpāṇi śaṁsati

bhaviṣyataś ca bhadraṁ te

tathaiva na bhaviṣyataḥ

SYNONYMS

manaḥ-the mind; eva-certainly; manuṣyasya-of a man; pūrva-past; rūpāṇi-forms; śaṁsati-indicates; bhaviṣyataḥ-of one who will take birth; ca-also; bhadram-good fortune; te-unto you; tathā-thus; eva-certainly; na-not; bhaviṣyataḥ-of one who will take birth.

O King, all good fortune unto you! The mind is the cause of the living entity's attaining a certain type of body in accordance with his association with material nature. According to one's mental composition, one can understand what the living entity was in his past life as well as what kind of body he will have in the future. Thus the mind indicates the past and future bodies.

The mind is the index of information about one's past and future lives. If a man is a devotee of the Lord, he cultivated devotional service in his previous life. Similarly, if one's mind is criminal, he was criminal in his last life. In the same way, according to the mind, we can understand what will happen in a future life. In Bhagavad-gītā (14.18) it is said:

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds."

If a person is in the mode of goodness, his mental activities will promote him to a higher planetary system. Similarly, if he has a low mentality, his future life will be most abominable. The lives of the living entity, in both the past and the future, are indicated by the mental condition. Nārada Muni is herein offering the King blessings of all good fortune so that the King will not desire anything or make plans for sense gratification. The King was engaged in fruitive ritualistic ceremonies because he hoped to get a better life in the future. Nārada Muni desired him to give up all mental concoctions. As explained before, all bodies in heavenly planets and hellish planets arise from mental concoctions, and the sufferings and enjoyments of material life are simply on the mental platform. They take place on the chariot of the mind (mano-ratha). It is therefore said:

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ

"One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications, that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (Bhāg. 5.18.12)

Unless one becomes a devotee of the Lord, or becomes fully Kṛṣṇa conscious, he will certainly hover on the mental platform and be promoted and degraded in different types of bodies. All qualities that are considered good according to the material estimation actually have no value because these so-called good qualities will not save a person from the cycle of birth and death. The conclusion is that one should be without mental desire. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Madhya 19.167] one should be fully free from material desires, philosophical speculation and fruitive activity. The best course for a human being is to favorably accept the transcendental devotional service of the Lord. That is the highest perfection of human life.

TEXT 67

adṛṣṭam aśrutaṁ cātra

kvacin manasi dṛśyate

yathā tathānumantavyaṁ

deśa-kāla-kriyāśrayam

SYNONYMS

adṛṣṭam-never experienced; aśrutam-never heard; ca-and; atra-in this life; kvacit-at some time; manasi-in the mind; dṛśyate-is visible; yathā-as; tathā-accordingly; anumantavyam-to be understood; deśa-place; kāla-time; kriyā-activity; āśrayam-depending on.

Sometimes in a dream we see something never experienced or heard of in this life, but all these incidents have been experienced at different times, in different places and in different conditions.

In the previous verse it was explained that in dreams we see that which was experienced during the day. But why is it that we sometimes in our dreams see what we have never heard of or seen at any time during this life? Here it is stated that even though such events may not be experienced in this life, they were experienced in previous lives. According to time and circumstance, they combine so that in dreams we see something wonderful that we have never experienced. For instance, we may see an ocean on the peak of a mountain. Or we may see that the ocean has dried up. These are simply combinations of different experiences in time and space. Sometimes we may see a golden mountain, and this is due to our having experienced gold and mountains separately. In the dream, under illusion, we combine these separate factors. In this way we are able to see golden mountains, or stars during the day. The conclusion is that these are all mental concoctions, although they have actually been experienced in different circumstances. They have simply combined together in a dream. This fact is further explained in the following verse.

TEXT 68

sarve kramānurodhena

manasīndriya-gocarāḥ

āyānti bahuśo yānti

sarve samanaso janāḥ

SYNONYMS

sarve-all; krama-anurodhena-in order of chronology; manasi-in the mind; indriya-by the senses; gocarāḥ-experienced; āyānti-come; bahuśaḥ-in many ways; yānti-go away; sarve-all; samanasaḥ-with a mind; janāḥ-living entities.

The mind of the living entity continues to exist in various gross bodies, and according to one's desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before.

The activities of the living entity in the body of a dog may be experienced in the mind of a different body; therefore those activities appear never to have been heard or seen. The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Kṛṣṇa consciousness, material desires will come and go. That is the nature of the mind-thinking, feeling and willing. As long as the mind is not engaged in meditation on the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, the mind will desire so many material enjoyments. Sensual images are recorded in the mind in chronological order, and they become manifest one after another; therefore the living entity has to accept one body after another. The mind plans material enjoyment, and the gross body serves as the instrument to realize such desires and plans. The mind is the platform onto which all desires come and go. Śrīla Narottama dāsa Ṭhākura therefore sings:

guru-mukha-padma-vākya, cittete kariyā aikya,
āra nā kariha mane āśā

Narottama dāsa Ṭhākura advises everyone to stick to the principle of carrying out the orders of the spiritual master. One should not desire anything else. If the regulative principles ordered by the spiritual master are followed rigidly, the mind will gradually be trained to desire nothing but the service of Kṛṣṇa. Such training is the perfection of life.

TEXT 69

sattvaika-niṣṭhe manasi

bhagavat-pārśva-vartini

tamaś candramasīvedam

uparajyāvabhāsate

SYNONYMS

sattva-eka-niṣṭhe-in full Kṛṣṇa consciousness; manasi-in a mind; bhagavat-with the Supreme Personality of Godhead; pārśva-vartini-being constantly associated; tamaḥ-the dark planet; candramasi-in the moon; iva-like; idam-this cosmic manifestation; uparajya-being connected; avabhāsate-becomes manifest.

Kṛṣṇa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rāhu, which is observed in the presence of the full moon.

It has been explained in the previous verse that all desires on the mental platform become visible one after another. Sometimes, however, by the supreme will of the Supreme Personality of Godhead, the whole stockpile can be visible all at one time. In Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām. When a person is fully absorbed in Kṛṣṇa consciousness, his stockpile of material desires is minimized. Indeed, the desires no longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes visible on the mental platform by the grace of the Supreme Personality of Godhead.

In this connection, the darkness occurring before the full moon, the lunar eclipse, can be explained as being another planet, known as Rāhu. According to Vedic astronomy, the Rāhu planet, which is not visible, is accepted. Sometimes the Rāhu planet is visible in the presence of full moonlight. It then appears that this Rāhu planet exists somewhere near the orbit of the moon. The failure of modern moon excursionists may be due to the Rāhu planet. In other words, those who are supposed to be going to the moon may actually be going to this invisible planet Rāhu. Actually, they are not going to the moon but to the planet Rāhu, and after reaching this planet, they come back. Apart from this discussion, the point is that a living entity has immense and unlimited desires for material enjoyment, and he has to transmigrate from one gross body to another until these desires are exhausted.

No living entity is free from the cycle of birth and death unless he takes to Kṛṣṇa consciousness; therefore in this verse it is clearly stated (sattvaika-niṣṭhe) that when one is fully absorbed in Kṛṣṇa consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Viśvanātha Cakravartī Ṭhākura cites the example of mother Yaśodā's seeing the whole cosmic manifestation within the mouth of Lord Kṛṣṇa. By the grace of Lord Kṛṣṇa, mother Yaśodā saw all the universes and planets within the mouth of Kṛṣṇa. Similarly, by the grace of the Supreme Personality of Godhead, Kṛṣṇa, a Kṛṣṇa conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead.

Why we see things not experienced in this life is explained herein. That which we see is the future expression of a gross body or is already stocked in our mental stockpile. Because a Kṛṣṇa conscious person does not have to accept a future gross body, his recorded desires are fulfilled in a dream. We therefore sometimes find things in a dream never experienced in our present life.

TEXT 70

nāhaṁ mameti bhāvo 'yaṁ

puruṣe vyavadhīyate

yāvad buddhi-mano-'kṣārtha-

guṇa-vyūho hy anādimān

SYNONYMS

na-not; aham-I; mama-mine; iti-thus; bhāvaḥ-consciousness; ayam-this; puruṣe-in the living entity; vyavadhīyate-is separated; yāvat-so long; buddhi-intelligence; manaḥ-mind; akṣa-senses; artha-sense objects; guṇa-of the material qualities; vyūhaḥ-a manifestation; hi-certainly; anādi-mān-the subtle body (existing since time immemorial).

As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.

The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity's subtle body. The consciousness of material identification (such as "I" and "mine") still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Kṛṣṇa consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul.

TEXT 71

supti-mūrcchopatāpeṣu

prāṇāyana-vighātataḥ

nehate 'ham iti jñānaṁ

mṛtyu-prajvārayor api

SYNONYMS

supti-in deep sleep; mūrccha-fainting; upatāpeṣu-or in great shock; prāṇa-ayana-of the movement of the life air; vighātataḥ-from prevention; na-not; īhate-thinks of; aham-I; iti-thus; jñānam-knowledge; mṛtyu-while dying; prajvārayoḥ-or during high fever; api-also.

When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self.

Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states-sleeping and waking-are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state. When a person is in deep sleep or when he has fainted, he forgets his gross body. Similarly, under chloroform or some other anesthetic, the living entity forgets his gross body and does not feel pain or pleasure during a surgical operation. Similarly, when a man is suddenly shocked by some great loss, he forgets his identification with the gross body. At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body. Because of our ignorance of the spiritual body, of which we have no experience, we do not know of the activities of the spiritual body, and in ignorance we jump from one false platform to another. We act sometimes in relation to the gross body and sometimes in relation to the subtle body. If, by Kṛṣṇa's grace, we act in our spiritual body, we can transcend both the gross and subtle bodies. In other words, we can gradually train ourselves to act in terms of the spiritual body. As stated in the Nārada-pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] devotional service means engaging the spiritual body and spiritual senses in the service of the Lord. When we are engaged in such activities, the actions and reactions of the gross and subtle bodies cease.

TEXT 72

garbhe bālye 'py apauṣkalyād

ekādaśa-vidhaṁ tadā

liṅgaṁ na dṛśyate yūnaḥ

kuhvāṁ candramaso yathā

SYNONYMS

garbhe-in the womb; bālye-in boyhood; api-also; apauṣkalyāt-because of immaturity; ekādaśa-the ten senses and the mind; vidham-in the form of; tadā-at that time; liṅgam-the subtle body or false ego; na-not; dṛśyate-is visible; yūnaḥ-of a youth; kuhvām-during the dark-moon night; candramasaḥ-the moon; yathā-as.

When one is a youth, all the ten senses and the mind are completely visible. However, in the mother's womb or in the boyhood state, the sense organs and the mind remain covered, just as the full moon is covered by the darkness of the dark-moon night.

When a living entity is within the womb, his gross body, the ten sense organs and the mind are not fully developed. At such a time the objects of the senses do not disturb him. In a dream a young man may experience the presence of a young woman because at that time the senses are active. Because of undeveloped senses, a child or boy will not see a young woman in his dreams. The senses are active in youth even when one dreams, and although there may be no young woman present, the senses may act and there may be a seminal discharge (nocturnal emission). The activities of the subtle and gross bodies depend on how developed conditions are. The example of the moon is very appropriate. On a dark-moon night, the full shining moon is still present, but it appears not to be present due to conditions. Similarly, the senses of the living entity are there, but they only become active when the gross body and the subtle body are developed. Unless the senses of the gross body are developed, they will not act on the subtle body. Similarly, because of the absence of desires in the subtle body, there may be no development in the gross body.

TEXT 73

arthe hy avidyamāne 'pi

saṁsṛtir na nivartate

dhyāyato viṣayān asya

svapne 'narthāgamo yathā

SYNONYMS

arthe-sense objects; hi-certainly; avidyamāne-not being present; api-although; saṁsṛtiḥ-material existence; na-never; nivartate-ceases; dhyāyataḥ-meditating; viṣayān-on sense objects; asya-of the living being; svapne-in dream; anartha-of unwanted things; āgamaḥ-appearance; yathā-as.

When the living entity dreams, the sense objects are not actually present. However, because one has associated with the sense objects, they become manifest. Similarly, the living entity with undeveloped senses does not cease to exist materially, even though he may not be exactly in contact with the sense objects.

It is sometimes said that because a child is innocent he is completely pure. Actually this is not the fact. The effects of fruitive activities reserved in the subtle body appear in three concurrent stages. One is called bīja (the root), another is called kūṭa-stha (the desire), and another is called phalonmukha (about to fructify). The manifest stage is called prārabdha (already in action). In a conscious or unconscious state, the actions of the subtle or gross bodies may not be manifest, but such states cannot be called the liberated state. A child may be innocent, but this does not mean that he is a liberated soul. Everything is held in reservation, and everything will become manifest in due course of time. Even in the absence of certain manifestations in the subtle body, the objects of sense enjoyment may act. The example has been given of a nocturnal emission, in which the physical senses act even when the physical objects are not manifest. The three modes of material nature may not be manifest in the subtle body, but the contamination of the three modes remains conserved, and in due course of time, it becomes manifest. Even if the reactions of the subtle and gross bodies are not manifest, one does not become free from the material conditions. Therefore it is wrong to say that a child is as good as a liberated soul.

TEXT 74

evaṁ pañca-vidhaṁ liṅgaṁ

tri-vṛt ṣoḍaśa vistṛtam

eṣa cetanayā yukto

jīva ity abhidhīyate

SYNONYMS

evam-thus; pañca-vidham-the five sense objects; liṅgam-the subtle body; tri-vṛt-influenced by the three modes; ṣoḍaśa-sixteen; vistṛtam-expanded; eṣaḥ-this; cetanayā-with the living entity; yuktaḥ-combined; jīvaḥ-the conditioned soul; iti-thus; abhidhīyate-is understood.

The five sense objects, the five sense organs, the five knowledge-acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood.

Lord Kṛṣṇa says in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

Here it is also explained that the living entity comes in contact with the sixteen material elements and is influenced by the three modes of material nature. The living entity and this combination of elements combine to form what is called jīva-bhūta, the conditioned soul that struggles hard within material nature. The total material existence is first agitated by the three modes of material nature, and these become the living conditions of the living entity. Thus the subtle and gross bodies develop, and the ingredients are earth, water, fire, air, sky, and so on. According to Śrī Madhvācārya, when consciousness, the living force in the heart, is agitated by the three modes of material nature, then the subtle body of the living entity, consisting of the mind, the sense objects, the five senses that acquire knowledge and the five senses for acting in the material condition, becomes possible.

TEXT 75

anena puruṣo dehān

upādatte vimuñcati

harṣaṁ śokaṁ bhayaṁ duḥkhaṁ

sukhaṁ cānena vindati

SYNONYMS

anena-by this process; puruṣaḥ-the living entity; dehān-gross bodies; upādatte-achieves; vimuñcati-gives up; harṣam-enjoyment; śokam-lamentation; bhayam-fear; duḥkham-unhappiness; sukham-happiness; ca-also; anena-by the gross body; vindati-enjoys.

By virtue of the processes of the subtle body, the living entity develops and gives up gross bodies. This is known as the transmigration of the soul. Thus the soul becomes subjected to different types of so-called enjoyment, lamentation, fear, happiness and unhappiness.

According to this explanation, one can clearly understand that originally the living entity was as good as the Supreme Personality of Godhead in his pure, spiritual existence. However, when the mind becomes polluted by desires for sense gratification in the material world, the living entity drops into the material conditions, as explained in this verse. Thus he begins his material existence, which means that he transmigrates from one body to another and becomes more and more entangled in material existence. The process of Kṛṣṇa consciousness, by which one always thinks of Kṛṣṇa, is the transcendental process by which one can revert to his original, spiritual existence. Devotional service means always thinking of Kṛṣṇa.

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend." (Bg. 18.65)

One should always engage in the Lord's devotional service. As recommended in the arcana-mārga, one should worship the Deity in the temple and constantly offer obeisances to the spiritual master and the Deity. These processes are recommended to one who actually wants to become free from material entanglement. Modern psychologists can study the actions of the mind-thinking, feeling and willing-but they are unable to go deep into the matter. This is due to their lack of knowledge and to their not being associated with a liberated ācārya.

As stated in Bhagavad-gītā (4.2):

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost." Guided by so-called psychologists and philosophers, people in the modern age do not know of the activities of the subtle body and thus cannot understand what is meant by the transmigration of the soul. In these matters we have to take the authorized statements of Bhagavad-gītā (2.13):

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." Unless all human society understands this important verse in Bhagavad-gītā, civilization will advance in ignorance, not in knowledge.

TEXTS 76–77

yathā tṛṇa-jalūkeyaṁ

nāpayāty apayāti ca

na tyajen mriyamāṇo 'pi

prāg-dehābhimatiṁ janaḥ

yāvad anyaṁ na vindeta

vyavadhānena karmaṇām

mana eva manuṣyendra

bhūtānāṁ bhava-bhāvanam

SYNONYMS

yathā-as; tṛṇa-jalūkā-caterpillar; iyam-this; na apayāti -does not go; apayāti-goes; ca-also; na-not; tyajet-gives up; mriyamāṇaḥ-at the point of death; api-even; prāk-former; deha-with the body; abhimatim-identification; janaḥ-a person; yāvat-so long as; anyam-another; na-not; vindeta-obtains; vyavadhānena-by the termination; karmaṇām-of fruitive activities; manaḥ-the mind; eva-certainly; manuṣya-indra-O ruler of men; bhūtānām-of all living entities; bhava-of material existence; bhāvanam-the cause.

The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires.

A living entity too much absorbed in material activity becomes very much attracted to the material body. Even at the point of death, he thinks of his present body and the relatives connected to it. Thus he remains fully absorbed in the bodily conception of life, so much so that even at the point of death he abhors leaving his present body. Sometimes it is found that a person on the verge of death remains in a coma for many days before giving up the body. This is common among so-called leaders and politicians who think that without their presence the entire country and all society will be in chaos. This is called māyā. Political leaders do not like to leave their political posts, and they either have to be shot by an enemy or obliged to leave by the arrival of death. By superior arrangement a living entity is offered another body, but because of his attraction to the present body, he does not like to transfer himself to another body. Thus he is forced to accept another body by the laws of nature.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." (Bg. 3.27)

Material nature is very strong, and the material modes force one to accept another body. This force is visible when the living entity transmigrates from a superior body to an inferior one. One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life. A person may be enjoying the body of a prime minister or a president, but when he understands that he will be forced to accept the body of a dog or hog, he chooses not to leave the present body. Therefore he lies in a coma many days before death. This has been experienced by many politicians at the time of death. The conclusion is that the next body is already determined by superior control. The living entity immediately gives up the present body and enters another. Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled. Those who are overly attracted to their life situation are forced to remain in a ghostly body and are not allowed to accept another gross body. Even in the body of a ghost, they create disturbances for neighbors and relatives. The mind is the prime cause of such a situation. According to one's mind, different types of bodies are generated, and one is forced to accept them. As confirmed in Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." Within one's body and mind, one can think as either a dog or a god, and the next life is offered to him accordingly. This is explained in Bhagavad-gītā (13.22):

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." The living entity may transmigrate to either a superior or inferior body according to his association with the modes of material nature. If he associates with the mode of ignorance, he gets the body of an animal or an inferior man, but if he associates with the mode of goodness or passion, he gets a body accordingly. This is also confirmed in Bhagavad-gītā (14.18):

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds."

The root cause of one's association is the mind. This great Kṛṣṇa consciousness movement is the greatest boon to human society because it is teaching everyone to think always of Kṛṣṇa by executing devotional service. In this way, at the end of life, one may be transferred to the association of Kṛṣṇa. This is technically called nitya-līlā-praviṣṭa, entering into the planet Goloka Vṛndāvana. Bhagavad-gītā (18.55) explains:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." After the mind is completely absorbed in Kṛṣṇa consciousness, one can enter the planet known as Goloka Vṛndāvana. To enter the association of the Supreme Personality of Godhead, one has to understand Kṛṣṇa. The process of understanding Kṛṣṇa is devotional service.

After understanding Kṛṣṇa as He is, one can become eligible to enter Kṛṣṇaloka and associate with Him. The mind is the cause of such an exalted position. The mind can also get one a body like those of dogs and hogs. To absorb the mind always in Kṛṣṇa consciousness is therefore the greatest perfection of human life.

TEXT 78

yadākṣaiś caritān dhyāyan

karmāṇy ācinute 'sakṛt

sati karmaṇy avidyāyāṁ

bandhaḥ karmaṇy anātmanaḥ

SYNONYMS

yadā-when; akṣaiḥ-by the senses; caritān-pleasures enjoyed; dhyāyan-thinking of; karmāṇi-activities; ācinute-performs; asakṛt-always; sati karmaṇi-when material affairs continue; avidyāyām-under illusion; bandhaḥ-bondage; karmaṇi-in activity; anātmanaḥ-of the material body.

As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul.

While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one's mind as bīja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yam-karma-bandhanaḥ: if we act only for the satisfaction of Viṣṇu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama-phale, padi' bhavārṇava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one's time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.

TEXT 79

atas tad apavādārthaṁ

bhaja sarvātmanā harim

paśyaṁs tad-ātmakaṁ viśvaṁ

sthity-utpatty-apyayā yataḥ

SYNONYMS

ataḥ-therefore; tat-that; apavāda-artham-to counteract; bhaja-engage in devotional service; sarva-ātmanā-with all your senses; harim-unto the Supreme Personality of Godhead; paśyan-seeing; tat-of the Lord; ātmakam-under the control; viśvam-the cosmic manifestation; sthiti-maintenance; utpatti-creation; apyayāḥ-and annihilation; yataḥ-from whom.

You should always know that this cosmic manifestation is created, maintained and annihilated by the will of the Supreme Personality of Godhead. Consequently, everything within this cosmic manifestation is under the control of the Lord. To be enlightened by this perfect knowledge, one should always engage himself in the devotional service of the Lord.

Self-realization, understanding oneself as Brahman, or spirit soul, is very difficult in the material condition. However, if we accept the devotional service of the Lord, the Lord will gradually reveal Himself. In this way the progressive devotee will gradually realize his spiritual position. We cannot see anything in the darkness of night, not even our own selves, but when there is sunshine we can see not only the sun but everything within the world as well. Lord Kṛṣṇa explains in the Seventh Chapter of the Bhagavad-gītā (7.1):

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

When we engage ourselves in the devotional service of the Lord to become Kṛṣṇa conscious, we understand not only Kṛṣṇa but everything related to Kṛṣṇa. In other words, through Kṛṣṇa consciousness we can understand not only Kṛṣṇa and the cosmic manifestation but also our constitutional position. In Kṛṣṇa consciousness we can understand that the entire material creation is created by the Supreme Personality of Godhead, maintained by Him, annihilated by Him and absorbed in Him. We are also part and parcel of the Lord. Everything is under the control of the Lord, and therefore our only duty is to surrender unto the Supreme and engage in His transcendental loving service.

TEXT 80

maitreya uvāca

bhāgavata-mukhyo bhagavān

nārado haṁsayor gatim

pradarśya hy amum āmantrya

siddha-lokaṁ tato 'gamat

SYNONYMS

maitreyaḥ uvāca-Maitreya said; bhāgavata-of the devotees; mukhyaḥ-the chief; bhagavān-the most powerful; nāradaḥ-Nārada Muni; haṁsayoḥ-of the living entity and the Lord; gatim-constitutional position; pradarśya-having shown; hi-certainly; amum-him (the King); āmantrya-after inviting; siddha-lokam-to Siddhaloka; tataḥ-thereafter; agamat-departed.

The great sage Maitreya continued: The supreme devotee, the great saint Nārada, thus explained to King Prācīnabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Nārada Muni left to return to Siddhaloka.

Siddhaloka and Brahmaloka are both within the same planetary system. Brahmaloka is understood to be the highest planet within this universe. Siddhaloka is considered to be one of the satellites of Brahmaloka. The inhabitants of Siddhaloka have all the powers of yogic mysticism. From this verse it appears that the great sage Nārada is an inhabitant of Siddhaloka, although he travels to all the planetary systems. All the residents of Siddhaloka are spacemen, and they can travel in space without mechanical help. The residents of Siddhaloka can go from one planet to another individually by virtue of their yogic perfection. After giving instructions to the great King Prācīnabarhi, Nārada Muni departed and also invited him to Siddhaloka.

TEXT 81

prācīnabarhī rājarṣiḥ

prajā-sargābhirakṣaṇe

ādiśya putrān agamat

tapase kapilāśramam

SYNONYMS

prācīnabarhiḥ-King Prācīnabarhi; rāja-ṛṣiḥ-the saintly King; prajā-sarga-the mass of citizens; abhirakṣaṇe-to protect; ādiśya-after ordering; putrān-his sons; agamat-departed; tapase-for undergoing austerities; kapila-āśramam-to the holy place known as Kapilāśrama.

In the presence of his ministers, the saintly King Prācīnabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilāśrama.

The word prajā-sarga is very important in this verse. When the saintly King Prācīnabarhi was induced by the great sage Nārada to leave home and take to the devotional service of the Lord, his sons had not yet returned from their austerities in the water. However, he did not wait for their return but simply left messages to the effect that his sons were to protect the mass of citizens. According to Vīrarāghava Ācārya, such protection means organizing the citizens into the specific divisions of the four varṇas and four āśramas. It was the responsibility of the royal order to see that the citizens were following the regulative principles of the four varṇas (namely brāhmaṇa, kṣatriya, vaiśya and śūdra) and the āśramas (namely brahmacarya, gṛhastha, vānaprastha and sannyāsa). It is very difficult to rule citizens in a kingdom without organizing this varṇāśrama-dharma. To rule the mass of citizens in a state and keep them in a complete progressive order is not possible simply by passing laws every year in a legislative assembly. The varṇāśrama-dharma is essential in a good government. One class of men (the brāhmaṇas) must be intelligent and brahminically qualified, another class must be trained in administrative work (kṣatriya), another in mercantile business (vaiśya) and another simply in labor (śūdra). These four classes of men are already there according to nature, but it is the government's duty to see that all four of these classes follow the principles of their varṇas methodically. This is called abhirakṣaṇa, or protection.

It is significant that when Mahārāja Prācīnabarhi was convinced of the goal of life through the instructions of Nārada, he did not wait even a moment to see his sons return, but left immediately. There were many things to be done upon the return of his sons, but he simply left them a message. He knew what his prime duty was. He simply left instructions for his sons and went off for the purpose of spiritual advancement. This is the system of Vedic civilization.

Śrīdhara Svāmī informs us that Kapilāśrama is located at the confluence of the Ganges and the Bay of Bengal, a place known now as Gaṅgā-sāgara. This place is still famous as a place of pilgrimage, and many millions of people gather there every year on the day of Makara-saṅkrānti and take bath. It is called Kapilāśrama because of Lord Kapila's living there to perform His austerities and penances. Lord Kapila propounded the Sāṅkhya system of philosophy.

TEXT 82

tatraikāgra-manā dhīro

govinda-caraṇāmbujam

vimukta-saṅgo 'nubhajan

bhaktyā tat-sāmyatām agāt

SYNONYMS

tatra-there; eka-agra-manāḥ-with full attention; dhīraḥ-sober; govinda-of Kṛṣṇa; caraṇa-ambujam-unto the lotus feet; vimukta-freed from; saṅgaḥ-material association; anubhajan-continuously engaging in devotional service; bhaktyā-by pure devotion; tat-with the Lord; sāmyatām-qualitative equality; agāt-achieved.

Having undergone austerities and penances at Kapilāśrama, King Prācīnabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead.

There is special significance in the words tat-sāmyatām agāt. The King attained the position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, known as sac-cid-ānanda-vigraha [Bs. 5.1]. This spiritual body never mixes with the material elements. Although in conditional life the living entity is surrounded by material elements (earth, water, fire, air, sky, mind, intelligence and ego), he remains always aloof from them. In other words, the living entity can be liberated from the material condition at any moment, provided that he wishes to do so. The material environment is called māyā. According to Kṛṣṇa:

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." (Bg. 7.14)

As soon as the living entity engages in the transcendental loving service of the Lord, he immediately attains freedom from all material conditions (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). In the material state the living entity is on the jīva-bhūta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhūta platform. On the brahma-bhūta platform the living entity is liberated from material bondage, and he engages in the service of the Lord. In this verse the word dhīra is sometimes read as vīra. Actually there is not very much difference. The word dhīra means "sober," and vīra means "hero." One who is struggling against māyā is a hero, and one who is sober enough to understand his position is a dhīra. Without becoming sober or heroic, one cannot attain spiritual salvation.

TEXT 83

etad adhyātma-pārokṣyaṁ

gītaṁ devarṣiṇānagha

yaḥ śrāvayed yaḥ śṛṇuyāt

sa liṅgena vimucyate

SYNONYMS

etat-this; adhyātma-spiritual; pārokṣyam-authorized description; gītam-narrated; deva-ṛṣiṇā-by the great sage Nārada; anagha-O spotless Vidura; yaḥ-anyone who; śrāvayet-may describe; yaḥ-anyone who; śṛṇuyāt-may hear; saḥ-he; liṅgena-from the bodily concept of life; vimucyate-becomes delivered.

My dear Vidura, one who hears this narration concerning the understanding of the living entity's spiritual existence, as described by the great sage Nārada, or who relates it to others, will be liberated from the bodily conception of life.

This material creation is the spirit soul's dream. Actually all existence in the material world is a dream of Mahā-Viṣṇu, as the Brahma-saṁhitā describes:

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
[Bs. 5.47]

This material world is created by the dreaming of Mahā-Viṣṇu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation. After being in contact with the material modes of nature, the living entity develops the subtle and gross bodies. When the living entity is fortunate enough to associate with Śrī Nārada Mahāmuni or his servants, he is liberated from this dreamland of material creation and the bodily conception of life.

TEXT 84

etan mukunda-yaśasā bhuvanaṁ punānaṁ

devarṣi-varya-mukha-niḥsṛtam ātma-śaucam

yaḥ kīrtyamānam adhigacchati pārameṣṭhyaṁ

nāsmin bhave bhramati mukta-samasta-bandhaḥ

SYNONYMS

etat-this narration; mukunda-yaśasā-with the fame of Lord Kṛṣṇa; bhuvanam-this material world; punānam-sanctifying; deva-ṛṣi-of the great sages; varya-of the chief; mukha-from the mouth; niḥsṛtam-uttered; ātma-śaucam-purifying the heart; yaḥ-anyone who; kīrtyamānam-being chanted; adhigacchati-goes back; pārameṣṭhyam-to the spiritual world; na-never; asmin-in this; bhave-material world; bhramati-wanders; mukta-being liberated; samasta-from all; bandhaḥ-bondage.

This narration spoken by the great sage Nārada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world.

As indicated in verse 79, Nārada Muni advised King Prācīnabarhi to take to devotional service rather than waste time performing ritualistic ceremonies and fruitive activities. The vivid descriptions of the subtle and gross bodies in this chapter are most scientific, and because they are given by the great sage Nārada, they are authoritative. Because these narrations are full of the glory of the Supreme Personality of Godhead, they constitute the most effective process for the purification of the mind. As Śrī Caitanya Mahāprabhu confirmed: ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. The more we talk of Kṛṣṇa, think of Kṛṣṇa and preach for Kṛṣṇa, the more we become purified. This means we no longer have to accept a hallucinatory gross and subtle body, but instead attain our spiritual identity. One who tries to understand this instructive spiritual knowledge is delivered from this ocean of nescience. The word pārameṣṭhyam is very significant in this connection. Pārameṣṭhyam is also called Brahmaloka; it is the planet on which Lord Brahmā lives. The inhabitants of Brahmaloka always discuss such narrations so that after the annihilation of the material world, they can be directly transferred to the spiritual world. One who is transferred to the spiritual world does not have to go up and down within this material world. Sometimes spiritual activities are also called pārameṣṭhyam.

TEXT 85

adhyātma-pārokṣyam idaṁ

mayādhigatam adbhutam

evaṁ striyāśramaḥ puṁsaś

chinno 'mutra ca saṁśayaḥ

SYNONYMS

adhyātma-spiritual; pārokṣyam-described by authority; idam-this; mayā-by me; adhigatam-heard; adbhutam-wonderful; evam-thus; striyā-with a wife; āśramaḥ-shelter; puṁsaḥ-of the living entity; chinnaḥ-finished; amutra-about life after death; ca-also; saṁśayaḥ-doubt.

The allegory of King Purañjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration.

The word striyā, meaning "along with the wife," is significant. The male and female living together constitute the sum and substance of material existence. The attraction between male and female in this material world is very strong. In all species of life the attraction between male and female is the basic principle of existence. The same principle of intermingling is also in human society, but is in a regulative form. Material existence means living together as male and female and being attracted by one another. However, when one fully understands spiritual life, his attraction for the opposite sex is completely vanquished. By such attraction, one becomes overly attached to this material world. It is a hard knot within the heart.

puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti

(Bhāg. 5.5.8)

Everyone comes to this material world attracted to sense gratification, and the hard knot of sense gratification is the attraction between male and female. By this attraction, one becomes overly attached to the material world in terms of gṛha-kṣetra-suta-āpta-vitta-that is, home, land, children, friends, money and so forth. Thus one becomes entangled in the bodily conception of "I" and "mine." However, if one understands the story of King Purañjana and understands how, by sexual attraction, Purañjana became a female in his next life, one will also understand the process of transmigration.

SPECIAL NOTE: According to Vijayadhvaja Tīrtha, who belongs to the Madhvācārya-sampradāya, the first two of the following verses appear after verse 45 of this chapter, and the remaining two verses appear after verse 79.

TEXTS 1a–2a

sarveṣām eva jantūnāṁ

satataṁ deha-poṣaṇe

asti prajñā samāyattā

ko viśeṣas tadā nṛṇām

labdhvehānte manuṣyatvaṁ

hitvā dehādy-asad-graham

ātma-sṛtyā vihāyedaṁ

jīvātmā sa viśiṣyate

SYNONYMS

sarveṣām-all; eva-certainly; jantūnām-of animals; satatam-always; deha-poṣaṇe-to maintain the body; asti-there is; prajñā-intelligence; samāyattā-resting on; kaḥ-what; viśeṣaḥ-difference; tadā-then; nṛṇām-of the human beings; labdhvā-having attained; iha-here; ante-at the end of many births; manuṣyatvam-a human life; hitvā-after giving up; deha-ādi-in the gross and subtle body; asat-graham-an incorrect conception of life; ātma-of spiritual knowledge; sṛtyā-by the path; vihāya-having abandoned; idam-this body; jīva-ātmā-the individual spirit soul; saḥ-that; viśiṣyate-becomes prominent.

A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also.

It is said that man is a rational animal, but from this verse we can also understand that rationality exists even in animal life. Unless there is rationality, how can an animal maintain its body by working so hard? That the animals are not rational is untrue; their rationality, however, is not very advanced. In any case, we cannot deny them rationality. The point is that one should use one's reason to understand the Supreme Personality of Godhead, for that is the perfection of human life.

TEXT 1b

bhaktiḥ kṛṣṇe dayā jīveṣv

akuṇṭha-jñānam ātmani

yadi syād ātmano bhūyād

apavargas tu saṁsṛteḥ

SYNONYMS

bhaktiḥ-devotional service; kṛṣṇe-unto Kṛṣṇa; dayā-mercy; jīveṣu-unto other living entities; akuṇṭha-jñānam-perfect knowledge; ātmani-of the self; yadi-if; syāt-it becomes; ātmanaḥ-of one's self; bhūyāt-there must be; apavargaḥ-liberation; tu-then; saṁsṛteḥ-from the bondage of material life.

If a living entity is developed in Kṛṣṇa consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence.

In this verse the words dayā jīveṣu, meaning "mercy to other living entities," indicate that a living entity must be merciful to other living entities if he wishes to make progress in self-realization. This means he must preach this knowledge after perfecting himself and understanding his own position as an eternal servant of Kṛṣṇa. Preaching this is showing real mercy to living entities. Other types of humanitarian work may be temporarily beneficial for the body, but because a living entity is spirit soul, ultimately one can show him real mercy only by revealing knowledge of his spiritual existence. As Caitanya Mahāprabhu says, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] "Every living entity is constitutionally a servant of Kṛṣṇa." One should know this fact perfectly and should preach it to the mass of people. If one realizes that he is an eternal servant of Kṛṣṇa but does not preach it, his realization is imperfect. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore sings, duṣṭa mana, tumi kisera vaiṣṇava? pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: "My dear mind, what kind of Vaiṣṇava are you? Simply for false prestige and a material reputation you are chanting the Hare Kṛṣṇa mantra in a solitary place." In this way people who do not preach are criticized. There are many Vaiṣṇavas in Vṛndāvana who do not like preaching; they chiefly try to imitate Haridāsa Ṭhākura. The actual result of their so-called chanting in a secluded place, however, is that they sleep and think of women and money. Similarly, one who simply engages in temple worship but does not see to the interests of the mass of people or cannot recognize devotees is called a kaniṣṭha-adhikāri:

arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ

(Bhāg. 11.2.47)

TEXT 2b

adṛṣṭaṁ dṛṣṭavan naṅkṣed

bhūtaṁ svapnavad anyathā

bhūtaṁ bhavad bhaviṣyac ca

suptaṁ sarva-raho-rahaḥ

SYNONYMS

adṛṣṭam-future happiness; dṛṣṭa-vat-like direct experience; naṅkṣet-becomes vanquished; bhūtam-the material existence; svapnavat-like a dream; anyathā-otherwise; bhūtam-which happened in the past; bhavat-present; bhaviṣyat-future; ca-also; suptam-a dream; sarva-of all; rahaḥ-rahaḥ-the secret conclusion.

Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature.

Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to karma-kāṇḍa-vicāra, which means "working for future happiness through fruitive activities," are also dreaming. Similarly, past happiness and present happiness are merely dreams. The actual reality is Kṛṣṇa and service to Kṛṣṇa, which can save us from the clutches of māyā, for the Lord says in Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te: "Those who surrender unto Me can easily cross beyond My illusory energy."

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Talks Between Nārada and King Prācīnabarhi."

Chapter Thirty

The Activities of the Pracetās

TEXT 1

vidura uvāca

ye tvayābhihitā brahman

sutāḥ prācīnabarhiṣaḥ

te rudra-gītena hariṁ

siddhim āpuḥ pratoṣya kām

SYNONYMS

viduraḥ uvāca-Vidura said; ye-those who; tvayā-by you; abhihitāḥ-were spoken about; brahman-O brāhmaṇa; sutāḥ-sons; prācīnabarhiṣaḥ-of King Prācīnabarhi; te-all of them; rudra-gītena-by the song composed by Lord Śiva; harim-the Lord; siddhim-success; āpuḥ-achieved; pratoṣya-having satisfied; kām-what.

Vidura inquired from Maitreya: O brāhmaṇa, you formerly spoke about the sons of Prācīnabarhi and informed me that they satisfied the Supreme Personality of Godhead by chanting a song composed by Lord Śiva. What did they achieve in this way?

In the beginning, Maitreya Ṛṣi narrated the activities of the sons of Prācīnabarhi. These sons went beside a great lake, which was like an ocean, and fortunately finding Lord Śiva, they learned how to satisfy the Supreme Personality of Godhead by chanting the songs composed by Lord Śiva. Now their father's attachment for fruitive activities was disapproved by Nārada, who therefore kindly instructed Prācīnabarhi by telling him the allegorical story of Purañjana. Now Vidura again wanted to hear about Prācīnabarhi's sons, and he was especially inquisitive to know what they achieved by satisfying the Supreme Personality of Godhead. Here the words siddhim āpuḥ, or "achieved perfection," are very important. Lord Kṛṣṇa says in Bhagavad-gītā (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: out of many, many millions of people, one may be interested in learning how to attain success in spiritual matters. The supreme success is mentioned also in Bhagavad-gītā (8.15):

mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." And what is that highest perfection? That is also explained in that verse. The highest perfection is to return home, back to Godhead, so that one will not have to return to this material world and transmigrate from one body to another in the dream of material existence. By the grace of Lord Śiva, the Pracetās actually attained perfection and returned home, back to Godhead, after enjoying material facilities to the highest extent. Maitreya will now narrate that to Vidura.

TEXT 2

kiṁ bārhaspatyeha paratra vātha

kaivalya-nātha-priya-pārśva-vartinaḥ

āsādya devaṁ giriśaṁ yadṛcchayā

prāpuḥ paraṁ nūnam atha pracetasaḥ

SYNONYMS

kim-what; bārhaspatya-O disciple of Bṛhaspati; iha-here; paratra-in different planets; vā-or; atha-as such; kaivalya-nātha-to the bestower of liberation; priya-dear; pārśva-vartinaḥ-being associated with; āsādya-after meeting; devam-the great demigod; giri-śam-the lord of the Kailāsa Hill; yadṛcchayā-by providence; prāpuḥ-achieved; param-the Supreme; nūnam-certainly; atha-therefore; pracetasaḥ-the sons of Barhiṣat.

My dear Bārhaspatya, what did the sons of King Barhiṣat, known as the Pracetās, obtain after meeting Lord Śiva, who is very dear to the Supreme Personality of Godhead, the bestower of liberation? Certainly they were transferred to the spiritual world, but apart from that, what did they obtain within this material world, either in this life or in other lives?

All types of material happiness are obtained in this life or in the next life, on this planet or on another. The living entity wanders within this material universe in so many species of life and so many planetary systems. The distress and happiness obtained during the span of life are called iha, and the distress and happiness obtained in the next life are called paratra.

Actually, Lord Mahādeva (Śiva) is one of the great demigods within this material world. Generally his blessings bestowed on ordinary people mean material happiness. The predominating deity of this material world, Durgā, is under the control of Lord Mahādeva, Giriśa. Thus Lord Mahādeva can offer anyone any kind of material happiness. Generally people prefer to become devotees of Lord Giriśa to obtain material happiness, but the Pracetās met Lord Mahādeva by providential arrangement. Lord Mahādeva instructed them to worship the Supreme Personality of Godhead, and he personally offered a prayer. As stated in the previous verse (rudra-gītena), simply by chanting the prayers offered by Lord Śiva to Viṣṇu, the Pracetās were transferred to the spiritual world. Sometimes devotees desire to enjoy material happiness also; therefore, by the arrangement of the Supreme Personality of Godhead, the devotee is given a chance to enjoy the material world before his final entrance into the spiritual world. Sometimes a devotee is transferred to a heavenly planet-to Janaloka, Maharloka, Tapoloka, Siddhaloka and so on. However, a pure devotee never aspires for any kind of material happiness. The pure devotee is consequently transferred directly to Vaikuṇṭhaloka, which is described here as param. In this verse Vidura asks Maitreya, the disciple of Bṛhaspati, about the different achievements of the Pracetās.

TEXT 3

maitreya uvāca

pracetaso 'ntar udadhau

pitur ādeśa-kāriṇaḥ

japa-yajñena tapasā

purañjanam atoṣayan

SYNONYMS

maitreyaḥ uvāca-Maitreya said; pracetasaḥ-the Pracetās; antaḥ-within; udadhau-the sea; pituḥ-of their father; ādeśa-kāriṇaḥ-the order carriers; japa-yajñena-by chanting mantras; tapasā-under severe austerities; puram-janam-the Supreme Personality of Godhead; atoṣayan-satisfied.

The great sage Maitreya said: The sons of King Prācīnabarhi, known as the Pracetās, underwent severe austerities within the seawater to carry out the order of their father. By chanting and repeating the mantras given by Lord Śiva, they were able to satisfy Lord Viṣṇu, the Supreme Personality of Godhead.

One can offer prayers to the Supreme Personality of Godhead directly, but if one repeats the prayers offered by great devotees like Lord Śiva and Lord Brahmā, or if one follows in the footsteps of great personalities, one can please the Supreme Personality of Godhead very easily. For instance, we sometimes chant this mantra of Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds of thousands of lakṣmīs, or gopīs." Because this prayer was offered by Lord Brahmā, we follow him by reciting this prayer. That is the easiest way to satisfy the Supreme Personality of Godhead. The pure devotee never attempts to reach the Supreme Lord directly. The most important way to worship the Lord is to go through the disciplic succession of devotees. The prayers offered by Lord Śiva to the Supreme Personality of Godhead were thus repeated by the Pracetās, who were thus very successful in pleasing the Supreme Lord.

Here the Supreme Personality of Godhead is described as purañjana. According to Madhvācārya, the living entity is called purañjana because he has become an inhabitant of this material world, and under the influence of the three modes of material nature, he is forced to live within it. The Supreme Personality of Godhead creates this material world (pura), and He also enters within it. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. The Lord enters within the heart of the living entity and within the atom; therefore both the living entity and the Lord are called purañjana. One purañjana, the living entity, is subordinate to the supreme purañjana; therefore the duty of the subordinate purañjana is to satisfy the supreme purañjana. That is devotional service. Lord Rudra, or Lord Śiva, is the original ācārya of the Vaiṣṇava sampradāya called the Rudra-sampradāya. Rudra-gītena indicates that under the disciplic succession of Lord Rudra, the Pracetās achieved spiritual success.

TEXT 4

daśa-varṣa-sahasrānte

puruṣas tu sanātanaḥ

teṣām āvirabhūt kṛcchraṁ

śāntena śamayan rucā

SYNONYMS

daśa-varṣa-ten years; sahasra-ante-at the end of a thousand; puruṣaḥ-the Supreme Person; tu-then; sanātanaḥ-eternal; teṣām-of the Pracetās; āvirabhūt-appeared; kṛcchram-the severe austerity; śāntena-satisfying; śamayan-mitigating; rucā-by His beauty.

At the end of ten thousand years of severe austerities performed by the Pracetās, the Supreme Personality of Godhead, to reward their austerities, appeared before them in His very pleasing form. This appealed to the Pracetās and satisfied the labor of their austerities.

Performing ten thousand years of severe austerities does not seem a happy endeavor. Yet the devotees, the serious students of spiritual life, undergo such austerities to attain the favor of the Supreme Personality of Godhead. At that time, when the duration of life was very long, people could undergo severe austerities for thousands of years. It is said that Vālmīki, the author of Rāmāyaṇa, underwent meditational austerities for sixty thousand years. The Supreme Personality of Godhead appreciated the austerities undergone by the Pracetās, and He finally appeared before them in a pleasing form. Thus they all became satisfied and forgot the austerities they underwent. In the material world, if one is successful after hard labor, he is very pleased. Similarly, the devotee forgets all his labors and austerities as soon as he contacts the Supreme Personality of Godhead. Although Dhruva Mahārāja was only a five-year-old boy, he underwent severe austerities by eating simply dry foliage, drinking only water and taking no food. In this way, after six months, he was able to see the Supreme Personality of Godhead face to face. When he saw the Lord, he forgot all his austerities and said, svāmin kṛtārtho'smi: "My dear Lord, I am very pleased."

Of course, these austerities were performed in the Satya-yuga, Dvāpara-yuga and Tretā-yuga, but not in this age of Kali. In this Kali-yuga, one can attain the same results simply by chanting the Hare Kṛṣṇa mahā-mantra. Because the people of this age are fallen, the Lord is kind enough to give them the easiest method. Simply by chanting the Hare Kṛṣṇa mantra, one can attain the same results. However, as Lord Caitanya Mahāprabhu points out, we are so unfortunate that we are not even attracted to chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 5

suparṇa-skandham ārūḍho

meru-śṛṅgam ivāmbudaḥ

pīta-vāsā maṇi-grīvaḥ

kurvan vitimirā diśaḥ

SYNONYMS

suparṇa-of Garuḍa, the carrier of Lord Viṣṇu; skandham-the shoulder; ārūḍhaḥ-sitting on; meru-of the mountain named Meru; śṛṅgam-on the summit; iva-like; ambudaḥ-a cloud; pīta-vāsāḥ-wearing yellow garments; maṇi-grīvaḥ-His neck decorated with the Kaustubha jewel; kurvan-making; vitimirāḥ-free from darkness; diśaḥ-all directions.

The Personality of Godhead, appearing on the shoulder of Garuḍa, seemed like a cloud resting on the summit of the mountain known as Meru. The transcendental body of the Personality of Godhead was covered by attractive yellow garments, and His neck was decorated with the jewel known as Kaustubha-maṇi. The bodily effulgence of the Lord dissipated all the darkness of the universe.

As stated in Caitanya-caritāmṛta (Madhya 22.31):

kṛṣṇa--sūrya-sama; māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

The Lord is just like the effulgent sun. Consequently, whenever the Supreme Personality of Godhead is present, there cannot be darkness or ignorance. Actually this dark universe is illuminated by the sun, but the sun and moon simply reflect the bodily effulgence of the Supreme Lord. In Bhagavad-gītā (7.8) the Lord says, prabhāsmi śaśi-sūryayoḥ: "I am the illuminating energy of both the sun and the moon." The conclusion is that the origin of all life is the bodily effulgence of the Supreme Personality of Godhead. This is also confirmed in Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Being illuminated by the bodily effulgence of the Supreme Personality of Godhead, everything is freed from all darkness.

TEXT 6

kāśiṣṇunā kanaka-varṇa-vibhūṣaṇena

bhrājat-kapola-vadano vilasat-kirīṭaḥ

aṣṭāyudhair anucarair munibhiḥ surendrair

āsevito garuḍa-kinnara-gīta-kīrtiḥ

SYNONYMS

kāśiṣṇunā-shining; kanaka-gold; varṇa-colored; vibhūṣaṇena-with ornaments; bhrājat-shining; kapola-forehead; vadanaḥ-His face; vilasat-dazzling; kirīṭaḥ-His helmet; aṣṭa-eight; āyudhaiḥ-with weapons; anucaraiḥ-by followers; munibhiḥ-by great sages; sura-indraiḥ-by demigods; āsevitaḥ-served; garuḍa-by Garuḍa; kinnara-inhabitant of the Kinnara planet; gīta-sung; kīrtiḥ-His glories.

The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuḍa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuḍa appeared to be an inhabitant of the planet known as Kinnaraloka.

Generally the Viṣṇu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Śrī Vīrarāghava Ācārya describes the eight weapons as śaṅkha, cakra, gadā, padma, śārṅga, śara, etc.

A king is always accompanied by his ministers, secretaries and commanders, and Lord Viṣṇu is also accompanied by His followers-the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuḍa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuḍa. Their bodily features are like those of a human being, but they have wings. The word gīta-kīrtiḥ indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord. In Brahma-saṁhitā it is said: jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. In each and every universe there are different types of planets, and each planet has distinctive features. On the strength of this verse, we can understand that in Kinnaraloka the inhabitants can fly with their wings. There is also a planet, known as Siddhaloka, where the inhabitants can fly even without wings. Thus each and every planet has some distinctive facility. That is the beauty of the varied creation of the Supreme Personality of Godhead.

TEXT 7

pīnāyatāṣṭa-bhuja-maṇḍala-madhya-lakṣmyā

spardhac-chriyā parivṛto vana-mālayādyaḥ

barhiṣmataḥ puruṣa āha sutān prapannān

parjanya-nāda-rutayā saghṛṇāvalokaḥ

SYNONYMS

pīna-stout; āyata-long; aṣṭa-eight; bhuja-arms; maṇḍala-encirclement; madhya-in the midst of; lakṣmyā-with the goddess of fortune; spardhat-contending; śriyā-whose beauty; parivṛtaḥ-encircled; vana-mālayā-by a flower garland; ādyaḥ-the original Personality of Godhead; barhiṣmataḥ-of King Prācīnabarhi; puruṣaḥ-the Supreme Personality of Godhead; āha-addressed; sutān-the sons; prapannān-surrendered; parjanya-like a cloud; nāda-whose sound; rutayā-by a voice; sa-ghṛṇa-with mercy; avalokaḥ-His glancing.

Around the neck of the Personality of Godhead hung a flower garland that reached to His knees. His eight stout and elongated arms were decorated with that garland, which challenged the beauty of the goddess of fortune. With a merciful glance and a voice like thunder, the Lord addressed the sons of King Prācīnabarhiṣat, who were very much surrendered unto Him.

The word ādyaḥ in this verse is very significant. The Supreme Personality of Godhead is the origin even of Paramātmā and Brahman. As confirmed in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the Absolute Truth begins not with the impersonal Brahman but with the original Personality of Godhead, Kṛṣṇa. When Arjuna realized Kṛṣṇa's greatness, he addressed Him in this way:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." (Bg. 10.12)

The Brahma-saṁhitā also says, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam: [Bs. 5.1] "The Supreme Lord is not caused by anything [anādi], but He is the cause of all causes." The Vedānta-sūtra says, janmādy asya yataḥ: [SB 1.1.1] "The Absolute Truth is that from which everything emanates." The Absolute Truth is described as ādi-puruṣa. The Absolute Truth is therefore a person and is not impersonal.

TEXT 8

śrī-bhagavān uvāca

varaṁ vṛṇīdhvaṁ bhadraṁ vo

yūyaṁ me nṛpa-nandanāḥ

sauhārdenāpṛthag-dharmās

tuṣṭo 'haṁ sauhṛdena vaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; varam-benediction; vṛṇīdhvam-ask; bhadram-good fortune; vaḥ-of you; yūyam-you; me-from Me; nṛpa-nandanāḥ-O sons of the King; sauhārdena-by friendship; apṛthak-nondifferent; dharmāḥ-occupation; tuṣṭaḥ-pleased; aham-I; sauhṛdena-by friendship; vaḥ-of you.

The Supreme Personality of Godhead said: My dear sons of the King, I am very much pleased by the friendly relationships among you. All of you are engaged in one occupation-devotional service. I am so pleased with your mutual friendship that I wish you all good fortune. Now you may ask a benediction of Me.

Since the sons of King Prācīnabarhiṣat were all united in Kṛṣṇa consciousness, the Lord was very pleased with them. Each and every one of the sons of King Prācīnabarhiṣat was an individual soul, but they were united in offering transcendental service to the Lord. The unity of the individual souls attempting to satisfy the Supreme Lord or rendering service to the Lord is real unity. In the material world such unity is not possible. Even though people may officially unite, they all have different interests. In the United Nations, for instance, all the nations have their particular national ambitions, and consequently they cannot be united. Disunity between individual souls is so strong within this material world that even in a society of Kṛṣṇa consciousness, members sometimes appear disunited due to their having different opinions and leaning toward material things. Actually, in Kṛṣṇa consciousness there cannot be two opinions. There is only one goal: to serve Kṛṣṇa to one's best ability. If there is some disagreement over service, such disagreement is to be taken as spiritual. Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance. This makes the Supreme Personality of Godhead very happy and willing to award all kinds of benediction to His devotees, as indicated in this verse. We can see that the Lord is immediately prepared to award all benedictions to the sons of King Prācīnabarhiṣat.

TEXT 9

yo 'nusmarati sandhyāyāṁ

yuṣmān anudinaṁ naraḥ

tasya bhrātṛṣv ātma-sāmyaṁ

tathā bhūteṣu sauhṛdam

SYNONYMS

yaḥ-one who; anusmarati-always remembers; sandhyāyām-in the evening; yuṣmān-you; anudinam-every day; naraḥ-human being; tasya bhrātṛṣu-with his brothers; ātma-sāmyam-personal equality; tathā-as also; bhūteṣu-with all living beings; sauhṛdam-friendship.

The Lord continued: Those who remember you every evening of every day will become friendly with their brothers and with all other living entities.

TEXT 10

ye tu māṁ rudra-gītena

sāyaṁ prātaḥ samāhitāḥ

stuvanty ahaṁ kāma-varān

dāsye prajñāṁ ca śobhanām

SYNONYMS

ye-those persons who; tu-but; mām-unto Me; rudra-gītena-by the song sung by Lord Śiva; sāyam-in the evening; prātaḥ-in the morning; samāhitāḥ-being attentive; stuvanti-offer prayers; aham-I; kāma-varān-all benedictions to fulfill desires; dāsye-shall award; prajñām-intelligence; ca-also; śobhanām-transcendental.

Those who will offer Me the prayers composed by Lord Śiva, both in the morning and in the evening, will be given benedictions by Me. In this way they can both fulfill their desires and attain good intelligence.

Good intelligence means going back home, back to Godhead. This is confirmed in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

One who offers prayers to the Lord to fulfill his different desires must know that the highest perfectional fulfillment of desire is to go back home, back to Godhead. In this verse it is indicated that those who remember the activities of the Pracetās, the sons of King Prācīnabarhiṣat, will be delivered and blessed. So what to speak of the sons of King Prācīnabarhiṣat, who are directly connected with the Supreme Personality of Godhead? This is the way of the paramparā system. If we follow the ācāryas, we attain the same benefit as our predecessors. If one follows the decisions of Arjuna, he should be considered to be directly hearing Bhagavad-gītā from the Supreme Personality of Godhead. There is no difference between hearing Bhagavad-gītā directly from the Supreme Lord and following a personality like Arjuna, who formerly heard Bhagavad-gītā directly from the Lord. Sometimes foolish people argue that since Kṛṣṇa is not present at the moment, one cannot take direct instructions from Him. Such foolish people do not know that there is no difference between directly hearing Bhagavad-gītā and reading it, as long as one accepts Bhagavad-gītā as it is, spoken by the Lord. However, if one wants to understand Bhagavad-gītā by his imperfect interpretations, one cannot possibly understand the mysteries of Bhagavad-gītā, even though one may be a great scholar according to mundane estimation.

TEXT 11

yad yūyaṁ pitur ādeśam

agrahīṣṭa mudānvitāḥ

atho va uśatī kīrtir

lokān anu bhaviṣyati

SYNONYMS

yat-because; yūyam-you; pituḥ-of your father; ādeśam-the order; agrahīṣṭa-accepted; mudā-anvitāḥ-in great happiness; atho-therefore; vaḥ-your; uśatī-attractive; kīrtiḥ-glories; lokān anu-throughout the universe; bhaviṣyati-will become possible.

Because you have with pleasure accepted within your hearts the orders of your father and have executed those orders very faithfully, your attractive qualities will be celebrated all over the world.

Since every living entity is part and parcel of the Supreme Personality of Godhead, he has small independence. Sometimes unintelligent men ask why one is put into a miserable condition, even though everyone is under the control of the Supreme Personality of Godhead. Because of his minute independence, the living entity can obey or disobey the orders of the Supreme Lord. If he obeys the Supreme Lord's orders, he becomes happy. If he does not, he becomes unhappy. Therefore the living entity creates his own happiness or unhappiness. The Supreme Lord does not enforce these on anyone. The Supreme Lord praised the Pracetās because they all faithfully obeyed the orders of their father. The Lord therefore blessed the sons of King Prācīnabarhiṣat because they obeyed their father's orders.

TEXT 12

bhavitā viśrutaḥ putro

'navamo brahmaṇo guṇaiḥ

ya etām ātma-vīryeṇa

tri-lokīṁ pūrayiṣyati

SYNONYMS

bhavitā-there will be; viśrutaḥ-very famous; putraḥ-son; anavamaḥ-not inferior; brahmaṇaḥ-to Lord Brahmā; guṇaiḥ-by qualifications; yaḥ-who; etām-all this; ātma-vīryeṇa-by his progeny; tri-lokīm-the three worlds; pūrayiṣyati-will fill.

You will have a nice son, who will be in no way inferior to Lord Brahmā. Consequently, he will be very famous all over the universe, and the sons and grandsons generated by him will fill the three worlds.

As explained in the next verse, the Pracetās will marry the daughter of the great sage Kaṇḍu. It is suggested that the son's name will be Viśruta and that he will glorify both his father and mother because of his good character. In fact, he would be greater than Lord Brahmā. The great politician Cāṇakya said that if there is a good tree within a garden or forest, its flowers will fill the forest with their fragrance. Similarly, a good son within a family makes the whole family famous all over the world. Kṛṣṇa took birth in the family of the Yadus, and consequently the Yadu dynasty is famous all over the world.

TEXT 13

kaṇḍoḥ pramlocayā labdhā

kanyā kamala-locanā

tāṁ cāpaviddhāṁ jagṛhur

bhūruhā nṛpa-nandanāḥ

SYNONYMS

kaṇḍoḥ-of the sage Kaṇḍu; pramlocayā-by a heavenly society girl named Pramlocā; labdhā-obtained; kanyā-daughter; kamala-locanā-lotus-eyed; tām-her; ca-also; apaviddhām-given up; jagṛhuḥ-accepted; bhūruhāḥ-the trees; nṛpa-nandanāḥ-O sons of King Prācīnabarhiṣat.

O sons of King Prācīnabarhiṣat, the heavenly society girl named Pramlocā kept the lotus-eyed daughter of Kaṇḍu in the care of the forest trees. Then she went back to the heavenly planet. This daughter was born by the coupling of the Apsarā named Pramlocā with the sage Kaṇḍu.

Whenever a great sage undergoes severe austerities for material power, the King of heaven, Indra, becomes very envious. All the demigods have responsible posts for the management of universal affairs and are very highly qualified with pious activities. Although they are ordinary living entities, they are able to attain responsible posts, like Lord Brahmā, Indra, Candra and Varuṇa. As is the nature of this material world, the King of heaven, Indra, is very anxious if a great sage undergoes severe austerities. The whole material world is filled with such envy that everyone becomes afraid of his neighbors. Every businessman is afraid of his associates because this material world is the field of activities for all kinds of envious people who have come here to compete with the opulence of the Supreme Personality of Godhead. Thus Indra was very much afraid of the severe austerities performed by the great sage Kaṇḍu, and he sent Pramlocā to break his vows and austerities. A similar incident took place in the case of Viśvāmitra. From other incidents in the śāstras, it appears that Indra has always been envious. When King Pṛthu was celebrating various sacrifices, outdoing Indra, Indra became very envious, and he disturbed King Pṛthu's sacrifice. This has already been discussed in previous chapters. King Indra became successful in breaking the vow of the great sage Kaṇḍu, who became attracted by the beauty of the heavenly society girl Pramlocā and begot a female child. This child is described herein as lotus-eyed and very beautiful. Being thus successful in her mission, Pramlocā returned to the heavenly planets, leaving the newborn child to the care of the trees. Fortunately, the trees accepted the child and agreed to raise her.

TEXT 14

kṣut-kṣāmāyā mukhe rājā

somaḥ pīyūṣa-varṣiṇīm

deśinīṁ rodamānāyā

nidadhe sa dayānvitaḥ

SYNONYMS

kṣut-by hunger; kṣāmāyāḥ-when she was distressed; mukhe-within the mouth; rājā-the king; somaḥ-the moon; pīyūṣa-nectar; varṣiṇīm-pouring; deśinīm-forefinger; rodamānāyāḥ-while she was crying; nidadhe-placed; saḥ-he; dayā-anvitaḥ-being compassionate.

Thereafter the child, who was left to the care of the trees, began to cry in hunger. At that time the king of the forest, namely the king of the moon planet, out of compassion placed his finger, which poured forth nectar, within the child's mouth. Thus the child was raised by the mercy of the king of the moon.

Although the Apsarā left her child to the care of the trees, the trees could not take care of the child properly; therefore the trees handed the child over to the king of the moon. Thus Candra, king of the moon, put his finger within the mouth of the child to satisfy her hunger.

TEXT 15

prajā-visarga ādiṣṭāḥ

pitrā mām anuvartatā

tatra kanyāṁ varārohāṁ

tām udvahata mā ciram

SYNONYMS

prajā-visarge-to create progeny; ādiṣṭāḥ-being ordered; pitrā-by your father; mām-My direction; anuvartatā-following; tatra-there; kanyām-the daughter; vara-ārohām-highly qualified and exquisitely beautiful; tām-her; udvahata-marry; mā-without; ciram-wasting time.

Since all of you are very much obedient to My orders, I ask you to immediately marry that girl, who is so well qualified with beauty and good qualities. According to the order of your father, create progeny through her.

The Pracetās not only were great devotees of the Supreme Personality of Godhead but were very obedient to the orders of their father. Therefore the Lord asked them to marry the daughter of Pramlocā.

TEXT 16

apṛthag-dharma-śīlānāṁ

sarveṣāṁ vaḥ sumadhyamā

apṛthag-dharma-śīleyaṁ

bhūyāt patny arpitāśayā

SYNONYMS

apṛthak-without differences; dharma-occupation; śīlānām-whose character; sarveṣām-all; vaḥ-of you; su-madhyamā-a girl whose waist is slender; apṛthak-without differences; dharma-occupation; śīlā-well-behaved; iyam-this; bhūyāt-may she become; patnī-wife; arpita-āśayā-fully surrendered.

You brothers are all of the same nature, being devotees and obedient sons of your father. Similarly, that girl is also of the same type and is dedicated to all of you. Thus both the girl and you, the sons of Prācīnabarhiṣat, are on the same platform, being united on a common principle.

According to Vedic principles, a woman cannot have many husbands, although a husband can have many wives. In special instances, however, it is found that a woman has more than one husband. Draupadī, for instance, was married to all of the five Pāṇḍava brothers. Similarly, the Supreme Personality of Godhead ordered all the sons of Prācīnabarhiṣat to marry the one girl born of the great sage Kaṇḍu and Pramlocā. In special cases, a girl is allowed to marry more than one man, provided she is able to treat her husbands equally. This is not possible for an ordinary woman. Only one who is especially qualified can be allowed to marry more than one husband. In this age of Kali, to find such an equipoised woman is very difficult. Thus according to scripture, kalau pañca vivarjayet. In this age a woman is forbidden to marry her husband's brother. This system is still practiced in some of the hilly tracts of India. The Lord says: apṛthag-dharma-śīleyaṁ bhūyāt patny arpitāśayā. With the blessings of the Lord, all things are possible. The Lord especially blessed the girl to surrender equally to all brothers. Apṛthag-dharma, meaning "occupational duty without difference of purpose," is taught in Bhagavad-gītā. Bhagavad-gītā is divided into three primary divisions-karma-yoga, jñāna-yoga and bhakti-yoga. The word yoga means "acting on behalf of the Supreme Personality of Godhead." As confirmed by Bhagavad-gītā (3.9):

yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara

"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage."

One may act according to his own occupational duty just to satisfy the yajña-puruṣa, the Supreme Personality of Godhead. That is called apṛthag-dharma. Different limbs of the body may act in different ways, but the ultimate objective is to maintain the entire body. Similarly, if we work for the satisfaction of the Supreme Personality of Godhead, we will find that we satisfy everything. We should follow in the footsteps of the Pracetās, whose only aim was to satisfy the Supreme Lord. This is called apṛthag-dharma. According to Bhagavad-gītā (18.66), sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Abandon all varieties of religion and just surrender unto Me." This is the advice of Lord Kṛṣṇa. Our only aim should be to act in Kṛṣṇa consciousness for the satisfaction of the Lord. This is oneness, or apṛthag-dharma.

TEXT 17

divya-varṣa-sahasrāṇāṁ

sahasram ahataujasaḥ

bhaumān bhokṣyatha bhogān vai

divyāṁś cānugrahān mama

SYNONYMS

divya-of the heavenly planets; varṣa-years; sahasrāṇām-of thousands; sahasram-a thousand; ahata-without being defeated; ojasaḥ-your power; bhaumān-of this world; bhokṣyatha-you will enjoy; bhogān-enjoyments; vai-certainly; divyān-of the heavenly world; ca-also; anugrahāt-by mercy; mama-My.

The Lord then blessed all the Pracetās, saying: My dear princes, by My mercy, you can enjoy all the facilities of this world as well as the heavenly world. Indeed, you can enjoy all of them without hindrance and with full strength for one million celestial years.

The duration of life prescribed for the Pracetās by the Supreme Personality of Godhead is calculated by the time measurements of higher planetary systems. Our six earth months are said to equal twelve hours in the higher planetary systems. Thirty days equal one month, and twelve months equal one year. In this way, for one million years according to the calculations of the higher planetary system the Pracetās were allowed to enjoy all kinds of material facilities. Although this life-span was so long, the Pracetās were given full bodily strength by the grace of the Lord. In the material world, if one wants to live for many years, he must endure the difficulties of old age, invalidity and many other miserable conditions. The Pracetās, however, were given full bodily strength to enjoy material facilities. This special facility was given to the Pracetās so that they could continue rendering full devotional service. This will be explained in the following verse.

TEXT 18

atha mayy anapāyinyā

bhaktyā pakva-guṇāśayāḥ

upayāsyatha mad-dhāma

nirvidya nirayād ataḥ

SYNONYMS

atha-therefore; mayi-unto Me; anapāyinyā-without any deviation; bhaktyā-by devotional service; pakva-guṇa-free from material contamination; āśayāḥ-your mind; upayāsyatha-you will attain; mat-dhāma-My abode; nirvidya-being completely detached; nirayāt-from material existence; ataḥ-thus.

Thereafter you will develop unadulterated devotional service unto Me and be freed from all material contamination. At that time, being completely unattached to material enjoyment in the so-called heavenly planets as well as in hellish planets, you will return home, back to Godhead.

By the grace of the Lord, the Pracetās were given special facilities. Although they could live millions of years to enjoy material facilities, they still would not be deviated from the transcendental loving service of the Lord. Being thus fully engaged, the Pracetās would be completely freed from all material attachment. Material attachment is very strong. During one lifetime, a materialist engages in acquiring land, money, friends, society, friendship, love and so on. He also wants to enjoy the heavenly planets after the annihilation of the body. If one is engaged in devotional service, however, he becomes unattached to all kinds of material enjoyment and suffering. In the material world, those who are elevated to the higher planetary systems are supposed to enjoy all material facilities, whereas those degraded to lower planetary systems are supposed to live in a hellish condition. A devotee, however, is transcendental to both heavenly and hellish conditions. According to Bhagavad-gītā (14.26), a devotee's position is described in this way:

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."

A devotee is always situated on the Brahman platform. He has nothing to do with material happiness or distress. When one is strongly fixed in devotional service and free from all material attachment, uncontaminated by the material modes of nature, he becomes fit to return home, back to Godhead. Although by special blessing the Pracetās would enjoy material facilities for millions of years, they would not be attached to them. Thus at the end of their material enjoyment they would be promoted to the spiritual world and return to Godhead.

The word pakva-guṇāśayāḥ has special significance, for it means that by devotional service one is able to give up the influence of the three modes of material nature. As long as one is influenced by the modes of material nature, he cannot return to Godhead. It is clearly explained that all planets in the material world-beginning from Brahmaloka down to the hellish planets-are unfit places for a devotee. padaṁ padaṁ yad vipadāṁ na teṣām. A place where there is danger at every step is certainly not a comfortable place. The Lord therefore says in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again."

Thus there is no profit, even if one is promoted to the highest planet in the material universe, Brahmaloka. However, if one is somehow or other promoted to the abode of the Lord, he never returns to the material world.

TEXT 19

gṛheṣv āviśatāṁ cāpi

puṁsāṁ kuśala-karmaṇām

mad-vārtā-yāta-yāmānāṁ

na bandhāya gṛhā matāḥ

SYNONYMS

gṛheṣu-in family life; āviśatām-who have entered; ca-also; api-even; puṁsām-of persons; kuśala-karmaṇām-engaged in auspicious activities; mat-vārtā-in topics about Me; yāta-is expended; yāmānām-whose every moment; na-not; bandhāya-for bondage; gṛhāḥ-household life; matāḥ-considered.

Those who are engaged in auspicious activities in devotional service certainly understand that the ultimate enjoyer or beneficiary of all activities is the Supreme Personality of Godhead. Thus when one acts, he offers the results to the Supreme Personality of Godhead and passes life always engaged in the topics of the Lord. Even though such a person may be participating in family life, he is not affected by the results of his actions.

Generally a person living in a family becomes overly attached to fruitive activity. In other words, he tries to enjoy the results of his activities. A devotee, however, knows that Kṛṣṇa is the supreme enjoyer and the supreme proprietor (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). Consequently, the devotee does not consider himself the proprietor of any occupation. The devotee always thinks of the Supreme Personality of Godhead as the proprietor; therefore the results of his business are offered to the Supreme Lord. One who thus lives in the material world with his family and children never becomes affected by the contaminations of the material world. This is confirmed in Bhagavad-gītā (3.9):

yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara

One who tries to enjoy the results of his activities becomes bound by the results. One who offers the results or profits to the Supreme Personality of Godhead, however, does not become entangled in the results. This is the secret of success. Generally people take sannyāsa to become free from the reactions of fruitive activity. One who does not receive the results of his actions but offers them instead to the Supreme Personality of Godhead certainly remains in a liberated condition. In Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī confirms this:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

If one engages himself in the service of the Lord through his life, wealth, words, intelligence and everything he possesses, he will always be liberated in any condition. Such a person is called a jīvan-mukta, one who is liberated during this lifetime. Devoid of Kṛṣṇa consciousness, those who engage in material activities simply become more entangled in material bondage. They have to suffer and enjoy the actions and reactions of all activity. This Kṛṣṇa consciousness movement is therefore the greatest boon to humanity because it keeps one always engaged in Kṛṣṇa's service. The devotees think of Kṛṣṇa, act for Kṛṣṇa, eat for Kṛṣṇa, sleep for Kṛṣṇa and work for Kṛṣṇa. Thus everything is engaged in the service of Kṛṣṇa. A total life in Kṛṣṇa consciousness saves one from material contamination. As stated by Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja:

kṛṣṇa-bhajane yāhā haya anukūla
viṣaya baliyā tyāge tāhā haya bhūla

If one is so expert that he can engage everything or dovetail everything in the service of the Lord, to give up the material world would be a great blunder. One should learn how to dovetail everything in the service of the Lord, for everything is connected to Kṛṣṇa. That is the real purpose of life and secret of success. As reiterated later in the Third Chapter of Bhagavad-gītā (3.19):

tasmād asaktaḥ satataṁ
kāryaṁ karma samācara
asakto hy ācaran karma
param āpnoti pūruṣaḥ

"Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme."

The Third Chapter of Bhagavad-gītā specifically considers material activities for the purpose of sense gratification and material activities for the purpose of satisfying the Supreme Lord. The conclusion is that these are not one and the same. Material activities for sense gratification are the cause of material bondage, whereas the very same activities for the satisfaction of Kṛṣṇa are the cause of liberation. How the same activity can be the cause of bondage and liberation can be explained as follows. One may get indigestion due to eating too many milk preparations-condensed milk, sweet rice, and so on. But even though there is indigestion or diarrhea, another milk preparation-yogurt mixed with black pepper and salt-will immediately cure these maladies. In other words, one milk preparation can cause indigestion and diarrhea, and another milk preparation can cure them.

If one is placed in material opulence due to the special mercy of the Supreme Personality of Godhead, he should not consider that opulence a cause for bondage. When a mature devotee is blessed with material opulence, he does not become affected adversely, for he knows how to employ material opulence in the service of the Lord. There are many such examples in the history of the world. There were kings like Pṛthu Mahārāja, Prahlāda Mahārāja, Janaka, Dhruva, Vaivasvata Manu and Mahārāja Ikṣvāku. All of these were great kings and were especially favored by the Supreme Personality of Godhead. If a devotee is not mature, the Supreme Lord will take away all his opulence. This principle is stated by the Supreme Personality of Godhead-yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ: "My first mercy shown to My devotee is to take away all his material opulence." Material opulence detrimental to devotional service is taken away by the Supreme Lord, whereas a person who is mature in devotional service is given all material facilities.

TEXT 20

navyavad dhṛdaye yaj jño

brahmaitad brahma-vādibhiḥ

na muhyanti na śocanti

na hṛṣyanti yato gatāḥ

SYNONYMS

navya-vat-ever-increasingly fresh; hṛdaye-in the heart; yat-as; jñaḥ-the supreme knower, Paramātmā; brahma-Brahman; etat-this; brahma-vādibhiḥ-by the advocates of the Absolute Truth; na-never; muhyanti-are bewildered; na-never; śocanti-lament; na-never; hṛṣyanti-are jubilant; yataḥ-when; gatāḥ-have attained.

Always engaging in the activities of devotional service, devotees feel ever-increasingly fresh and new in all their activities. The all-knower, the Supersoul within the heart of the devotee, makes everything increasingly fresh. This is known as the Brahman position by the advocates of the Absolute Truth. In such a liberated stage [brahma-bhūta], one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is due to the brahma-bhūta situation.

A devotee is inspired by the Supersoul within the heart to advance in devotional service in a variety of ways. The devotee does not feel hackneyed or stereotyped, nor does he feel that he is in a stagnant position. In the material world, if one engages in chanting a material name, he will feel tired after chanting a few times. However, one can chant the Hare Kṛṣṇa mahā-mantra all day and night and never feel tired. As chanting is increased, it will come out new and fresh. Śrīla Rūpa Gosvāmī said that if he could somehow get millions of ears and tongues, then he could relish spiritual bliss by chanting the Hare Kṛṣṇa mahā-mantra. There is really nothing uninspiring for a highly advanced devotee. In Bhagavad-gītā the Lord says that He is situated in everyone's heart and that He helps the living entity forget and remember. By the grace of the Lord, the devotee gets inspiration.

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)

As stated (kuśala-karmaṇām), those engaged in auspicious activities in devotional service are guided by the Supersoul, described in this verse as jña, one who knows everything, past, present and future. The Supersoul gives instructions to the sincere, unalloyed devotee on how he can progress more and more in approaching the Supreme Personality of Godhead. Śrīla Jīva Gosvāmī in this connection says that the Supersoul, the plenary expansion of the Personality of Godhead, exists in everyone's heart, but in the heart of the devotee He reveals Himself as ever-increasingly new. Being inspired by Him, the devotee experiences increased transcendental bliss in the execution of his devotional service.

TEXT 21

maitreya uvāca

evaṁ bruvāṇaṁ puruṣārtha-bhājanaṁ

janārdanaṁ prāñjalayaḥ pracetasaḥ

tad-darśana-dhvasta-tamo-rajo-malā

girāgṛṇan gadgadayā suhṛttamam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; evam-thus; bruvāṇam-speaking; puruṣa-artha-of the ultimate goal of life; bhājanam-the bestower; jana-ardanam-who takes away all the disadvantages of the devotee; prāñjalayaḥ-with folded hands; pracetasaḥ-the Pracetā brothers; tat-Him; darśana-by seeing; dhvasta-dissipated; tamaḥ-of darkness; rajaḥ-of passion; malāḥ-whose contamination; girā-with a voice; agṛṇan-offered prayers; gadgadayā-faltering; suhṛt-tamam-unto the greatest of all friends.

The great sage Maitreya said: After the Personality of Godhead spoke thus, the Pracetās began to offer Him prayers. The Lord is the bestower of all success in life and is the supreme benefactor. He is also the supreme friend who takes away all miserable conditions experienced by a devotee. In a faltering voice, due to ecstasy, the Pracetās began to offer prayers. They were purified by the presence of the Lord, who was before them face to face.

The Lord is herein described as puruṣārtha-bhājanam (the bestower of the ultimate goal of life). Whatever success we want in life can be attained by the mercy of the Lord. Since the Pracetās had already attained the Lord's mercy, they were no longer subject to the contamination of the material modes. The material modes dissipated from them just as the darkness of night immediately dissipates when the sun rises. Because the Lord appeared before them, naturally all the contaminations of the material qualities of rajas and tamas completely disappeared. Similarly, when an unalloyed devotee chants the Hare Kṛṣṇa mahā-mantra, he is also purified of all material contamination because the name of the Lord and the Lord are identical. As stated in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām

"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted."

The holy name of the Lord is the Lord Himself. If one chants and hears, he becomes purified. Gradually all material contamination disappears. The Pracetās were already purified due to the Lord's presence before them, and they could therefore offer the proper prayers with folded hands. In other words, as soon as devotees are engaged in devotional service, they become transcendental to all material contamination immediately, as confirmed in Bhagavad-gītā (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Sometimes the devotees are dissatisfied due to their not seeing the Supreme Personality of Godhead personally. When the Pracetās saw the Supreme Lord personally present, their unhappiness vanished.

TEXT 22

pracetasa ūcuḥ

namo namaḥ kleśa-vināśanāya

nirūpitodāra-guṇāhvayāya

mano-vaco-vega-puro-javāya

sarvākṣa-mārgair agatādhvane namaḥ

SYNONYMS

pracetasaḥ ūcuḥ-the Pracetās said; namaḥ-obeisances; namaḥ-obeisances; kleśa-material distress; vināśanāya-unto one who destroys; nirūpita-settled; udāra-magnanimous; guṇa-qualities; āhvayāya-whose name; manaḥ-of the mind; vacaḥ-of speech; vega-the speed; puraḥ-before; javāya-whose speed; sarva-akṣa-of all material senses; mārgaiḥ-by the paths; agata-not perceivable; adhvane-whose course; namaḥ-we offer our respects.

The Pracetās spoke as follows: Dear Lord, You relieve all kinds of material distress. Your magnanimous transcendental qualities and holy name are all-auspicious. This conclusion is already settled. You can go faster than the speed of mind and words. You cannot be perceived by material senses. We therefore offer You respectful obeisances again and again.

The word nirūpita, meaning "concluded," is very significant in this verse. No one has to conduct research work to find God or make progress in spiritual knowledge. Everything is conclusively there in the Vedas. Therefore the Lord says in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: understanding the Supreme Personality of Godhead through the process of the Vedas is perfect and conclusive. The Vedas state, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234] the transcendental names, forms, qualities, paraphernalia and pastimes of the Lord cannot be understood by our blunt material senses. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: when a devotee engages his senses favorably in devotional service, the Lord, through His causeless mercy, reveals Himself to the devotee. This is the conclusive Vedic process. The Vedas also indicate that simply by chanting the holy names of the Lord one can without a doubt become spiritually advanced. We cannot approach the Supreme Personality of Godhead by the speed of mind or words, but if we stick to devotional service we can easily and quickly approach Him. In other words, the Supreme Lord is attracted by devotional service, and He can approach us more swiftly than we can approach Him with our mental speculation. The Lord has stated that He is beyond the range of mental speculation and the speed of thought, yet He can be approached easily by His causeless mercy. Thus only by His causeless mercy can He be attained. Other methods will not be effective.

TEXT 23

śuddhāya śāntāya namaḥ sva-niṣṭhayā

manasy apārthaṁ vilasad-dvayāya

namo jagat-sthāna-layodayeṣu

gṛhīta-māyā-guṇa-vigrahāya

SYNONYMS

śuddhāya-unto the unadulterated; śāntāya-unto the most peaceful; namaḥ-we offer our obeisances; sva-niṣṭhayā-by being situated in one's position; manasi-in the mind; apārtham-without any meaning; vilasat-appearing; dvayāya-in whom the dual world; namaḥ-obeisances; jagat-of the cosmic manifestation; sthāna-maintenance; laya-annihilation; udayeṣu-and for creation; gṛhīta-accepted; māyā-material; guṇa-of the modes of nature; vigrahāya-the forms.

Dear Lord, we beg to offer our obeisances unto You. When the mind is fixed upon You, the world of duality, although a place for material enjoyment, appears meaningless. Your transcendental form is full of transcendental bliss. We therefore offer our respects unto You. Your appearances as Lord Brahmā, Lord Viṣṇu and Lord Śiva are meant for the purpose of creating, maintaining and annihilating this cosmic manifestation.

A pure devotee, whose mind is always engaged in the service of the Lord, can certainly appreciate the impermanence of this material world. Although such a devotee may be engaged in executing material activities, this stage is called anāsakti. As explained by Śrīla Rūpa Gosvāmī, anāsaktasya viṣayān yathārham upayuñjataḥ. A devotee is always unattached to material activities because in the liberated stage his mind is always fixed on the lotus feet of the Lord.

This material world is called dvaita, the world of duality. A devotee knows very well that everything within this material world is but a manifestation of the Supreme Lord's energy. To maintain the three modes of material nature, the Supreme Lord takes on different forms as Lord Brahmā, Lord Viṣṇu and Lord Śiva. Unaffected by the modes of material nature, the Lord takes on different forms to create, maintain and annihilate this cosmic manifestation. The conclusion is that although the pure devotee appears to engage in material activities in the service of the Lord, he knows very well that material enjoyment for sense gratification has no use whatsoever.

TEXT 24

namo viśuddha-sattvāya

haraye hari-medhase

vāsudevāya kṛṣṇāya

prabhave sarva-sātvatām

SYNONYMS

namaḥ-obeisances; viśuddha-sattvāya-unto You, whose existence is free from all material influence; haraye-who takes away all miserable conditions of devotees; hari-medhase-whose brain works only for the deliverance of the conditioned soul; vāsudevāya-the all-pervading Supreme Personality of Godhead; kṛṣṇāya-unto Kṛṣṇa; prabhave-who increases the influence; sarva-sātvatām-of all kinds of devotees.

Dear Lord, we offer our respectful obeisances unto You because Your existence is completely independent of all material influences. Your Lordship always takes away the devotee's miserable conditions, for Your brain plans how to do so. You live everywhere as Paramātmā; therefore You are known as Vāsudeva. You also accept Vasudeva as Your father, and You are celebrated by the name Kṛṣṇa. You are so kind that You always increase the influence of all kinds of devotees.

In the previous verse it has been said (gṛhīta-māyā-guṇa-vigrahāya) that the Lord accepts three kinds of bodies (Viṣṇu, Brahmā and Śiva) for the purposes of creating, maintaining and annihilating the cosmic manifestation. The three predominating deities of the material universe (Brahmā, Viṣṇu and Śiva) are called guṇa-avatāras. There are many kinds of incarnations of the Supreme Personality of Godhead, and the first incarnations within this material world are Brahmā, Viṣṇu and Maheśvara (Śiva). Out of these three, Lord Brahmā and Lord Śiva accept material bodies, but Lord Viṣṇu does not accept a material body. Lord Viṣṇu is therefore known as viśuddha-sattva. His existence is completely free from the contamination of the material modes of nature. One should therefore not think that Lord Viṣṇu is in the same category with Lord Brahmā and Śiva. The śāstras forbid us to think in this way.

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam

One who considers Lord Viṣṇu to be in the same category with devas like Lord Brahmā or Lord Śiva or who thinks Lord Brahmā and Śiva to be equal to Lord Viṣṇu is to be considered as pāṣaṇḍī (a faithless nonbeliever). Therefore in this verse Lord Viṣṇu is distinguished in the words namo viśuddha-sattvāya. Although a living entity like us, Lord Brahmā is exalted due to his pious activities; therefore he is given the high post of Brahmā. Lord Śiva is not actually like a living entity, but he is not the Supreme Personality of Godhead. His position is somewhere between Viṣṇu, the Supreme Personality of Godhead, and Brahmā, the living entity. Lord Śiva is therefore explained in Brahma-saṁhitā (5.45) in this way:

kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Lord Śiva is considered to be like yogurt (dadhi). Yogurt is nothing but transformed milk; nonetheless, yogurt cannot be accepted as milk. Similarly, Lord Śiva holds almost all the powers of Lord Viṣṇu, and he is also above the qualities of the living entity, but he is not exactly like Viṣṇu, just as yogurt, although transformed milk, is not exactly like milk.

The Supreme Personality of Godhead is also described herein as vāsudevāya kṛṣṇāya. Kṛṣṇa is the original Supreme Personality of Godhead, and all Viṣṇu expansions are His plenary portions or portions of His plenary portions (known as svāṁśa and kalā). The svāṁśa, or direct expansion, is also called aṁśa. All viṣṇu-tattvas are svāṁśa, direct parts and parcels of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa is known as Vāsudeva because He appeared in this material world as the son of Vasudeva. Similarly, He is known as Devakī-nandana, Yaśodā-nandana, Nanda-nandana and so on.

Again and again the Lord is very much interested in increasing the influence of His devotees. Therefore He is described herein as prabhave sarva-sātvatām. The sātvata community is a community of Vaiṣṇavas, pure devotees of the Lord. The Supreme Personality of Godhead has unlimited powers, and He wants to see that His devotees are also entrusted with unlimited powers. A devotee of the Lord is always, therefore, distinguished from all other living entities.

The word hari means "one who takes away all miserable conditions," and hari-medhase means that the Lord is always planning ways to deliver the conditioned soul from the clutches of māyā. The Lord is so kind that He personally incarnates to deliver the conditioned souls, and whenever He comes, He makes His plans.

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." (Bg. 4.8)

Since the Lord delivers all conditioned souls from the clutches of māyā, He is known as hari-medhas. In the list of incarnations, Kṛṣṇa is described as the supreme and original Personality of Godhead.

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge

(Bhāg. 1.3.28)

Kṛṣṇa, the original Personality of Godhead, appears in this material world when the demigods, who are devotees of the Lord, are disturbed by the demons.

TEXT 25

namaḥ kamala-nābhāya

namaḥ kamala-māline

namaḥ kamala-pādāya

namas te kamalekṣaṇa

SYNONYMS

namaḥ-we offer our respectful obeisances; kamala-nābhāya-unto the Supreme Personality of Godhead, from whose abdomen the original lotus flower originated; namaḥ-obeisances; kamala-māline-who is always decorated with a garland of lotus flowers; namaḥ-obeisances; kamala-pādāya-whose feet are as beautiful and fragrant as the lotus flower; namaḥ te-obeisances unto You; kamala-īkṣaṇa-whose eyes are exactly like the petals of the lotus flower.

Dear Lord, we offer our respectful obeisances unto You because from Your abdomen sprouts the lotus flower, the origin of all living entities. You are always decorated with a lotus garland, and Your feet resemble the lotus flower with all its fragrance. Your eyes are also like the petals of a lotus flower. Therefore we always offer our respectful obeisances unto You.

The word kamala-nābhāya indicates that Lord Viṣṇu is the origin of the material creation. From the abdomen of Garbhodakaśāyī Viṣṇu, a lotus flower sprouts. Lord Brahmā, the first creature of the universe, is born from this lotus flower, and subsequently, Lord Brahmā creates the whole universe. The origin of all creation is therefore Lord Viṣṇu, and the origin of all the viṣṇu-tattvas is Lord Kṛṣṇa. Consequently, Kṛṣṇa is the origin of everything. This is also confirmed in Bhagavad-gītā (10.8):

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts." Lord Kṛṣṇa says: "I am the origin of everything." Therefore whatever we see emanates from Him. This is also confirmed in the Vedānta-sūtra. Janmādy asya yataḥ: [SB 1.1.1] "The Absolute Truth is He from whom everything emanates."

TEXT 26

namaḥ kamala-kiñjalka-

piśaṅgāmala-vāsase

sarva-bhūta-nivāsāya

namo 'yuṅkṣmahi sākṣiṇe

SYNONYMS

namaḥ-obeisances; kamala-kiñjalka-like the saffron in a lotus flower; piśaṅga-yellowish; amala-spotless; vāsase-unto Him whose garment; sarva-bhūta-of all living entities; nivāsāya-the shelter; namaḥ-obeisances; ayuṅkṣmahi-let us offer; sākṣiṇe-unto the supreme witness.

Dear Lord, the garment You have put on is yellowish in color, like the saffron of a lotus flower, but it is not made of anything material. Since You live in everyone's heart, You are the direct witness of all the activities of all living entities. We offer our respectful obeisances unto You again and again.

In this verse the dress of the Supreme Personality of Godhead and His all-pervasive nature are described. The Lord puts on a dress that is yellow, but such a garment is never to be considered material. The garments of the Lord are also the Lord. They are nondifferent from the Lord because they are spiritual in nature.

The word sarva-bhūta-nivāsāya further clarifies how Lord Viṣṇu lives in everyone's heart and acts as the direct witness of all the activities of the conditioned soul. Within this material world the conditioned soul has desires and acts in accordance with these desires. All these acts are observed by the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord is present in everyone's heart, and He gives the living entity intelligence. According to the desires of the living entity, the Lord makes him remember or forget. If the living entity is demoniac and wants to forget the Supreme Personality of Godhead, the Lord gives him the intelligence to be able to forget the Supreme Lord forever. Similarly, when a devotee wants to serve the Supreme Lord, the Lord, as Paramātmā, gives the devotee the intelligence to make progress in devotional service. The Lord directly witnesses our activities and experiences our desires. The Supreme Lord gives us the facilities to act in the way we wish.

TEXT 27

rūpaṁ bhagavatā tv etad

aśeṣa-kleśa-saṅkṣayam

āviṣkṛtaṁ naḥ kliṣṭānāṁ

kim anyad anukampitam

SYNONYMS

rūpam-form; bhagavatā-by Your Lordship; tu-but; etat-this; aśeṣa-unlimited; kleśa-miseries; saṅkṣayam-which dissipates; āviṣkṛtam-revealed; naḥ-of us; kliṣṭānām-who are suffering from material conditions; kim anyat-what to speak of; anukampitam-those to whom You are always favorably disposed.

Dear Lord, we conditioned souls are always covered by ignorance in the bodily conception of life. We therefore always prefer the miserable conditions of material existence. To deliver us from these miserable conditions, You have advented Yourself in this transcendental form. This is evidence of Your unlimited causeless mercy upon those of us who are suffering in this way. What, then, to speak of the devotees to whom You are always so favorably disposed?

When the Lord appears in His original form, He acts to deliver the pious and annihilate the miscreants (Bg. 4.8). Although He annihilates the demons, He nonetheless benefits them. It is said that all the living entities who died on the Battlefield of Kurukṣetra attained their original constitutional position (svarūpa) because they had the chance to see Kṛṣṇa face to face riding in the chariot of Arjuna. On the Battlefield of Kurukṣetra, superficially two things were going on-the demons were being killed, and the devotee, Arjuna, was being protected. However, the results were the same for everyone. Thus it is said that the appearance of the Lord diminishes all kinds of miserable conditions caused by material existence.

It is clearly stated in this verse that this form (aśeṣa-kleśa-saṅkṣayam) is meant to diminish all the miserable conditions experienced in life not only by the devotees but by all others. Āviṣkṛtaṁ naḥ kliṣṭānām. The Pracetās identified themselves as common men. Kim anyad anukampitam. The devotees are always favorably accepted by the Lord. The Lord shows all mercy not only to conditioned souls but also to the devotees, who are already liberated due to their devotional service.

The form of the Lord as worshiped in the temples is called arca-vigraha or arcāvatāra, the worshipable form, the Deity incarnation. This facility is offered to neophyte devotees so that they can see the real form of the Lord face to face and offer their respectful obeisances and sacrifices in the form of arcā. Through such facilities the neophytes gradually invoke their original Kṛṣṇa consciousness. Deity worship in the form of temple worship is the most valuable benediction given by the Lord to beginners. All neophytes must therefore engage in the worship of the Lord by keeping the arcā-vigraha (arcāvatāra) at home or in the temple.

TEXT 28

etāvat tvaṁ hi vibhubhir

bhāvyaṁ dīneṣu vatsalaiḥ

yad anusmaryate kāle

sva-buddhyābhadra-randhana

SYNONYMS

etāvat-thus; tvam-Your Lordship; hi-certainly; vibhubhiḥ-by expansions; bhāvyam-to be conceived; dīneṣu-unto the humble devotees; vatsalaiḥ-compassionate; yat-which; anusmaryate-is always remembered; kāle-in due course of time; sva-buddhyā-by one's devotional service; abhadra-randhana-O killer of all inauspiciousness.

Dear Lord, You are the killer of all inauspicious things. You are compassionate upon Your poor devotees through the expansion of Your arcā-vigraha. You should certainly think of us as Your eternal servants.

The form of the Lord known as arcā-vigraha is an expansion of His unlimited potencies. When the Lord is gradually satisfied with the service of a devotee, in due course of time He accepts the devotee as one of His many unalloyed servants. By nature, the Lord is very compassionate; therefore the service of neophyte devotees is accepted by the Lord. As confirmed in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." The devotee offers eatables in the form of vegetables, fruits, leaves and water to the arcā-vigraha. The Lord, being bhakta-vatsala, compassionate upon His devotees, accepts these offerings. Atheists may think that the devotees are engaged in idol worship, but the fact is different. Janārdana, the Supreme Lord, accepts bhāva, the attitude of service. The neophyte devotee engaged in the worship of the Lord may not understand the value of such worship, but the Supreme Lord, being bhakta-vatsala, accepts His devotee and in due course of time takes him home.

In this connection there is a story about a brāhmaṇa who was offering sweet rice to the Lord within his mind. The brāhmaṇa had no money nor any means of worshiping the Deity, but within his mind he arranged everything nicely. He had gold pots to bring water from the sacred rivers to wash the Deity, and he offered the Deity very sumptuous food, including sweet rice. Once, before he offered the sweet rice, he thought that it was too hot, and he thought, "Oh, let me test it. My, it is very hot." When he put his finger in the sweet rice to test it, his finger was burned and his meditation broken. Although he was offering food to the Lord within his mind, the Lord accepted it nonetheless. Consequently, the Lord in Vaikuṇṭha immediately sent a chariot to bring the brāhmaṇa back home, back to Godhead. Thus it is the duty of every sincere devotee to accept the arcā-vigraha at home or in the temple and worship the form of the Lord as advised in authorized scriptures and directed by the spiritual master.

TEXT 29

yenopaśāntir bhūtānāṁ

kṣullakānām apīhatām

antarhito 'ntar-hṛdaye

kasmān no veda nāśiṣaḥ

SYNONYMS

yena-by which process; upaśāntiḥ-satisfaction of all desires; bhūtānām-of the living entities; kṣullakānām-very much fallen; api-although; īhatām-desiring many things; antarhitaḥ-hidden; antaḥ-hṛdaye-in the core of the heart; kasmāt-why; naḥ-our; veda-He knows; na-not; āśiṣaḥ-desires.

When the Lord, out of His natural compassion, thinks of His devotee, by that process only are all desires of the neophyte devotee fulfilled. The Lord is situated in every living entity's heart, although the living entity may be very insignificant. The Lord knows everything about the living entity, including all his desires. Although we are very insignificant, why should the Lord not know our desires?

A very advanced devotee does not think himself advanced. He is always very humble. The Supreme Personality of Godhead in His plenary expansion as the Paramātmā, or Supersoul, sits in everyone's heart and can understand the attitudes and desires of His devotees. The Lord also gives opportunity to the nondevotees to fulfill their desires, as confirmed in Bhagavad-gītā (mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]).

Whatever a living entity desires, however insignificant he may be, is noted by the Lord, who gives him a chance to fulfill his desires. If the desires of the nondevotees are fulfilled, why not those of the devotee? A pure devotee simply wants to engage in the service of the Lord without material desire, and if he wants this within the core of his heart, where the Lord is situated, and if he is without ulterior motive, why should the Lord not understand? If a sincere devotee renders service to the Lord or to the arcā-vigraha, the form of the Lord, all his activities prove successful because the Lord is present within his heart and understands his sincerity. Thus if a devotee, with all confidence, goes on discharging the prescribed duties of devotional service, he will ultimately attain success.

TEXT 30

asāv eva varo 'smākam

īpsito jagataḥ pate

prasanno bhagavān yeṣām

apavarga-gurur gatiḥ

SYNONYMS

asau-that; eva-certainly; varaḥ-benediction; asmākam-our; īpsitaḥ-desired; jagataḥ-of the universe; pate-O Lord; prasannaḥ-satisfied; bhagavān-the Supreme Personality of Godhead; yeṣām-with whom; apavarga-of transcendental loving service; guruḥ-the teacher; gatiḥ-the ultimate goal of life.

O Lord of the universe, You are the actual teacher of the science of devotional service. We are satisfied that Your Lordship is the ultimate goal of our lives, and we pray that You will be satisfied with us. That is our benediction. We do not desire anything other than Your full satisfaction.

In this verse the words apavarga-gurur gatiḥ are very significant. According to Śrīmad-Bhāgavatam (1.2.11), the Supreme Lord is the ultimate fact of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is realized in three features-impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead, Bhagavān. The word apavarga means "liberation." pavarga means "material existence." In material existence, one always works very hard but is ultimately baffled. One then dies and has to accept another body to work very hard again. This is the cycle of material existence. Apavarga means just the opposite. Instead of working hard like cats and dogs, one returns home, back to Godhead. Liberation begins with merging into the Brahman effulgence of the Supreme Lord. This conception is held by the jñānī-sampradāya, philosophical speculators, but realization of the Supreme Personality of Godhead is higher. When a devotee understands that the Lord is satisfied, liberation, or merging into the effulgence of the Lord, is not very difficult. One has to approach the Supreme Personality of Godhead through the impersonal Brahman effulgence just as one has to approach the sun through the sunshine. It is not very difficult to merge into the impersonal effulgence of the Lord, Brahman, if one has satisfied the Supreme Personality of Godhead.

TEXT 31

varaṁ vṛṇīmahe 'thāpi

nātha tvat parataḥ parāt

na hy antas tvad-vibhūtīnāṁ

so 'nanta iti gīyase

SYNONYMS

varam-benediction; vṛṇīmahe-we shall pray for; atha api-therefore; nātha-O Lord; tvat-from You; parataḥ parāt-beyond the transcendence; na-not; hi-certainly; antaḥ-end; tvat-Your; vibhūtīnām-of opulences; saḥ-You; anantaḥ-unlimited; iti-thus; gīyase-are celebrated.

Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently, You are celebrated by the name Ananta.

There was no need for the Pracetās to ask any benediction from the Supreme Lord because the devotees are simply satisfied by the presence of the Supreme Personality of Godhead. Dhruva Mahārāja practiced severe austerities and penances to see the Supreme Lord, and his intention was to receive benediction from the Lord. He wanted to acquire the throne of his father-or attain an even better position-but when he was actually in the presence of the Supreme Lord, he forgot everything. He said, "My dear Lord, I do not wish to ask any benediction." This is the actual position of the devotee. The devotee simply wants to be in the presence of the Supreme Lord-either in this world or in the next-and engage in His service. That is the ultimate goal and benediction for the devotees.

The Lord asked the Pracetās to pray for some benediction, and they said, "What kind of benediction should we pray for? The Lord is unlimited, and there are unlimited benedictions." The purport is that if one must ask for benediction, he must ask for unlimited benediction. The words tvat parataḥ are very significant in this verse. The Supreme Personality of Godhead is parataḥ parāt. The word para means "transcendental, beyond this material world." The impersonal Brahman effulgence is beyond this material world, and this is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padam (Bhāg. 10.2.32). Merging into the impersonal effulgence of the Lord is called paraṁ padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (Bhāg. 1.2.11). The Absolute Truth is realized first as impersonal Brahman, then as Paramātmā, and finally as Bhagavān. Thus the Personality of Godhead, Bhagavān, is parataḥ parāt, beyond Brahman and Paramātmā realization. In this connection, Śrīla Jīva Gosvāmī points out that parataḥ parāt means "better than the best." The best is the spiritual world, and it is known as Brahman. The Supreme Personality of Godhead, however, is known as Parabrahman. Therefore parataḥ parāt means "better than Brahman realization."

As will be explained in the next verses, the Pracetās planned to ask the Lord for something that has no limit. The Lord's pastimes, qualities, forms and names are all unlimited. There is no limit to His name, forms, pastimes, creation and paraphernalia. The living entity cannot conceive of the unlimitedness of the unlimited. However, if living entities are engaged in hearing about the unlimited potencies of the Supreme Lord, they are factually connected directly to the unlimited. Such understanding of the unlimited becomes unlimited by hearing and chanting.

TEXT 32

pārijāte 'ñjasā labdhe

sāraṅgo 'nyan na sevate

tvad-aṅghri-mūlam āsādya

sākṣāt kiṁ kiṁ vṛṇīmahi

SYNONYMS

pārijāte-the celestial tree known as pārijāta; añjasā-completely; labdhe-having achieved; sāraṅgaḥ-a bee; anyat-other; na sevate-does not resort to; tvat-aṅghri-Your lotus feet; mūlam-the root of everything; āsādya-having approached; sākṣāt-directly; kim-what; kim-what; vṛṇīmahi-may we ask.

Dear Lord, when the bee approaches the celestial tree called the pārijāta, it certainly does not leave the tree, because there is no need for such action. Similarly, when we have approached Your lotus feet and taken shelter of them, what further benediction may we ask of You?

When a devotee is actually engaged in the service of the lotus feet of the Lord, his engagement in itself is so perfect that there is no need to ask for further benediction. When a bee approaches the pārijāta tree, it gets unlimited supplies of honey. There is no need to go to another tree. If one is fixed in the service of the lotus feet of the Lord, there is unlimited transcendental bliss, and as such there is no need to ask for further benediction. The pārijāta tree is not commonly found within this material world. The pārijāta tree is also known as kalpa-vṛkṣa, or the wish-fulfilling tree. One can get anything he desires from such a tree. In the material world, one can get oranges from an orange tree or mangoes from a mango tree, but there is no possibility of getting oranges from a mango tree or vice versa. However, one can get whatever he wants from the pārijāta tree-oranges, mangoes, bananas and so on. This tree is found in the spiritual world. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu [Bs. 5.29]. The spiritual world, cintāmaṇi-dhāma, is surrounded by these kalpa-vṛkṣa trees, but the pārijāta tree is also found in the kingdom of Indra, that is, on Indra's heavenly planet. This pārijāta tree was brought by Kṛṣṇa to please Satyabhāmā, one of His queens, and this tree was implanted in the Dvārakā mansions constructed for the queens. The lotus feet of the Lord are exactly like the pārijāta trees, or wish-fulfilling trees, and the devotees are like bumblebees. They are always attracted by the lotus feet of the Lord.

TEXT 33

yāvat te māyayā spṛṣṭā

bhramāma iha karmabhiḥ

tāvad bhavat-prasaṅgānāṁ

saṅgaḥ syān no bhave bhave

SYNONYMS

yāvat-as long as; te-Your; māyayā-by the illusory energy; spṛṣṭāḥ-contaminated; bhramāmaḥ-we wander; iha-in this material world; karmabhiḥ-by the reaction of fruitive activities; tāvat-so long; bhavat-prasaṅgānām-of Your loving devotees; saṅgaḥ-association; syāt-let there be; naḥ-our; bhave bhave-in every species of life.

Dear Lord, as long as we have to remain within this material world due to our material contamination and wander from one type of body to another and from one planet to another, we pray that we may associate with those who are engaged in discussing Your pastimes. We pray for this benediction life after life, in different bodily forms and on different planets.

This is the best benediction that a devotee can ask of the Supreme Lord. This is also confirmed by Śrī Caitanya Mahāprabhu: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ (Bhāg. 10.14.3). One may be in one position or another according to destiny, but in any case one must continue to hear about the activities and pastimes of the Supreme Lord, regardless of circumstances. A pure devotee does not pray for liberation or for cessation of the cycle of birth and death because he does not consider that important. The most important thing for a devotee is getting a chance to hear about the pastimes and glories of the Lord. The devotees who engage in the service of the Lord in this world will have the same opportunity in the spiritual world also. Thus for a devotee, everything is in the spiritual world, for as long as he can hear about the pastimes of the Lord, or wherever he can chant, the Lord is personally present. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ. When the pure devotees assemble to chant, hear and talk about the Supreme Personality of Godhead, the place where they assemble becomes Vaikuṇṭha. For the devotee there is no need to pray to the Lord for transferal to the Vaikuṇṭha world. A pure devotee can create Vaikuṇṭha or Vṛndāvana anywhere simply by chanting the glories of the Lord without offense.

The Pracetās pray for an opportunity to hear of the glories of the Lord in every form of life (bhave bhave). A living entity transmigrates from one body to another. The devotee is not particularly eager to stop this process. Caitanya Mahāprabhu prays, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "My dear Lord, life after life may I be fixed in Your pure devotional service." Out of humility, a devotee considers himself unfit to be transferred to the spiritual world. He always thinks himself contaminated by the modes of material nature. Nor is there any need for a devotee to ask to be freed from the modes of material nature. Devotional service itself is in the transcendental position; therefore there is no question of asking for this special facility. The conclusion is that a pure devotee is not anxious to stop the repetition of birth and death, but is always eager to associate with other devotees who are engaged in chanting and hearing about the glories of the Lord.

TEXT 34

tulayāma lavenāpi

na svargaṁ nāpunar-bhavam

bhagavat-saṅgi-saṅgasya

martyānāṁ kim utāśiṣaḥ

SYNONYMS

tulayāma-we compare; lavena-with a moment; api-even; na-not; svargam-attainment of the heavenly planets; na-not; apunaḥ-bhavam-merging into the Brahman effulgence; bhagavat-of the Supreme Personality of Godhead; saṅgi-with associates; saṅgasya-of association; martyānām-of persons who are destined to die; kim uta-how much less; āśiṣaḥ-benedictions.

Even a moment's association with a pure devotee cannot be compared to being transferred to heavenly planets or even merging into the Brahman effulgence in complete liberation. For living entities who are destined to give up the body and die, association with pure devotees is the highest benediction.

The great saint Prabodhānanda Sarasvatī, a devotee of Lord Caitanya, has stated: kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate. For a pure devotee, kaivalya, merging into the existence of Brahman, the Brahman effulgence, is no better than living in hell. Similarly, he considers promotion to heavenly planets (tridaśa-pūr) just another kind of phantasmagoria. In other words, a pure devotee does not place much value in the destination of the karmīs (the heavenly planets) or in the destination of the jñānīs (merging into the Brahman effulgence). A pure devotee considers a moment's association with another pure devotee to be far superior to residing in a heavenly planet or merging in the Brahman effulgence. The topmost benediction for those who are living in this material world and are subjected to the repetition of birth and death (transmigration) is association with pure devotees. One should search out such pure devotees and remain with them. That will make one completely happy, even though living within the material world. This Kṛṣṇa consciousness movement is started for that purpose. A person who is overly affected materially may take advantage of this movement and become intimately associated with it. In this way the confused and frustrated inhabitants of this material world may find the highest happiness in association with devotees.

TEXT 35

yatreḍyante kathā mṛṣṭās

tṛṣṇāyāḥ praśamo yataḥ

nirvairaṁ yatra bhūteṣu

nodvego yatra kaścana

SYNONYMS

yatra-where; īḍyante-are worshiped or discussed; kathāḥ-words; mṛṣṭāḥ-pure; tṛṣṇāyāḥ-of material hankerings; praśamaḥ-satisfaction; yataḥ-by which; nirvairam-nonenviousness; yatra-where; bhūteṣu-among living entities; na-not; udvegaḥ-fear; yatra-where; kaścana-any.

Whenever pure topics of the transcendental world are discussed, the members of the audience forget all kinds of material hankerings, at least for the time being. Not only that, but they are no longer envious of one another, nor do they suffer from anxiety or fear.

Vaikuṇṭha means "without anxiety," and the material world means full of anxiety. As stated by Prahlāda Mahārāja: sadā samudvigna-dhiyām asad-grahāt. The living entities who have accepted this material world as a residence are full of anxiety. A place immediately becomes Vaikuṇṭha whenever the holy topics of the Personality of Godhead are discussed by pure devotees. This is the process of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], chanting and hearing about the Supreme Lord Viṣṇu. As the Supreme Lord Himself confirms:

nāhaṁ tiṣṭhāmi vaikuṇṭhe
yogināṁ hṛdayeṣu vā
tatra tiṣṭhāmi nārada
yatra gāyanti mad-bhaktāḥ

"My dear Nārada, actually I do not reside in My abode, Vaikuṇṭha, nor do I reside within the hearts of the yogīs, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities." Because of the presence of the Lord in the form of the transcendental vibration, the Vaikuṇṭha atmosphere is evoked. This atmosphere is without fear and anxiety. One living entity does not fear another. By hearing the holy names and glories of the Lord, a person executes pious activities. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (Bhāg. 1.2.17). Thus his material hankerings immediately stop. This saṅkīrtana movement started by the Society for Krishna Consciousness is meant for creating Vaikuṇṭha, the transcendental world that is without anxiety, even in this material world. The method is the propagation of the śravaṇaṁ kīrtanam process throughout the world. In the material world everyone is envious of his fellow man. Animalistic envy exists in human society as long as there is no performance of saṅkīrtana-yajña, the chanting of the holy names-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The Pracetās therefore decided to remain always in the society of devotees, and they considered that to be the highest benediction possible in human life.

TEXT 36

yatra nārāyaṇaḥ sākṣād

bhagavān nyāsināṁ gatiḥ

saṁstūyate sat-kathāsu

mukta-saṅgaiḥ punaḥ punaḥ

SYNONYMS

yatra-where; nārāyaṇaḥ-Lord Nārāyaṇa; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; nyāsinām-of persons in the renounced order of life; gatiḥ-the ultimate goal; saṁstūyate-is worshiped; sat-kathāsu-by discussing the transcendental vibration; mukta-saṅgaiḥ-by those who are liberated from material contamination; punaḥ punaḥ-again and again.

The Supreme Lord, Nārāyaṇa, is present among devotees who are engaged in hearing and chanting the holy name of the Supreme Personality of Godhead. Lord Nārāyaṇa is the ultimate goal of sannyāsīs, those in the renounced order of life, and Nārāyaṇa is worshiped through this saṅkīrtana movement by those who are liberated from material contamination. Indeed, they recite the holy name again and again.

The Māyāvādī sannyāsīs are missing the real presence of Nārāyaṇa. This is because they falsely claim to be Nārāyaṇa Himself. According to the customary etiquette of Māyāvādī sannyāsīs, they address one another as Nārāyaṇa. To say that everyone is a temple of Nārāyaṇa is correct, but to accept another human being as Nārāyaṇa is a great offense. The conception of daridra-nārāyaṇa (poor Nārāyaṇa), an attempt to identify the poor with Nārāyaṇa, is also a great offense. Even to identify Nārāyaṇa with demigods like Lord Brahmā and Lord Śiva is an offense.

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam

"One who considers Lord Nārāyaṇa on a level with great demigods like Lord Brahmā and Lord Śiva is immediately listed among nonbelievers." The fact is that by performing saṅkīrtana-yajña one can immediately please the Supreme Personality of Godhead. Then Nārāyaṇa Himself descends and immediately is present. In this age of Kali, Nārāyaṇa is immediately present in the form of Lord Caitanya. Concerning Lord Caitanya, Śrīmad-Bhāgavatam (11.5.32) states:

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions." After all, human life is meant for pleasing Nārāyaṇa, and this can easily be done by performing saṅkīrtana-yajña. Whenever there is congregational chanting of the holy names of the Lord, Gaura Nārāyaṇa, the Supreme Personality of Godhead in His incarnation as Lord Caitanya, immediately appears and is worshiped by saṅkīrtana-yajña.

In this verse it is said that Nārāyaṇa is nyāsināṁ gatiḥ, the ultimate goal of the sannyāsīs. The goal of those who have renounced the material world is the attainment of Nārāyaṇa. A Vaiṣṇava sannyāsī therefore dedicates his life to serving Nārāyaṇa; he does not falsely claim to be Nārāyaṇa. Instead of becoming nirvaira (nonenvious of other living entities), one who tries to become Nārāyaṇa becomes envious of the Supreme Lord. Therefore the attempt to become Nārāyaṇa constitutes the greatest offense. Actually, when one chants or discusses the transcendental activities of the Lord, he immediately becomes nonenvious. In this material world everyone is envious of everyone else, but by vibrating or discussing the holy name of the Lord, one becomes nonenvious and devoid of material hankering. Because of our envy of the Supreme Personality of Godhead, we have become envious of all other living entities. When we are no longer envious of the Supreme Personality of Godhead, there will be real peace, unity and fraternity in human society. Without Nārāyaṇa or saṅkīrtana-yajña there cannot be peace in this material world.

TEXT 37

teṣāṁ vicaratāṁ padbhyāṁ

tīrthānāṁ pāvanecchayā

bhītasya kiṁ na roceta

tāvakānāṁ samāgamaḥ

SYNONYMS

teṣām-of them; vicaratām-who travel; padbhyām-by their feet; tīrthānām-the holy places; pāvana-icchayā-with a desire to purify; bhītasya-to the materialistic person who is always fearful; kim-why; na-not; roceta-becomes pleasing; tāvakānām-of Your devotees; samāgamaḥ-meeting.

Dear Lord, Your personal associates, devotees, wander all over the world to purify even the holy places of pilgrimage. Is not such activity pleasing to those who are actually afraid of material existence?

There are two kinds of devotees. One is called goṣṭhānandī and the other bhajanānandī. The word bhajanānandī refers to the devotee who does not move, but remains in one place. Such a devotee is always engaged in the devotional service of the Lord. He chants the mahā-mantra as taught by many ācāryas and sometimes goes out for preaching work. The goṣṭhānandī is one who desires to increase the number of devotees all over the world. He travels all over the world just to purify the world and the people residing in it. Caitanya Mahāprabhu advised:

pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma

Lord Caitanya Mahāprabhu wanted His followers to move all over the world to preach in every town and village. In the Caitanya-sampradāya those who strictly follow the principles of Lord Caitanya must travel all over the world to preach the message of Lord Caitanya, which is the same as preaching the words of Kṛṣṇa-Bhagavad-gītā-and Śrīmad-Bhāgavatam. The more the devotees preach the principles of kṛṣṇa-kathā, the more people throughout the world will benefit.

Devotees like the great sage Nārada, who travel all over to preach, are called goṣṭhānandī. Nārada Muni is always wandering throughout the universe just to create different types of devotees. Nārada even made a hunter a devotee. He also made Dhruva Mahārāja and Prahlāda devotees. Actually, all devotees are indebted to the great sage Nārada, for he has wandered both in heaven and in hell. A devotee of the Lord is not even afraid of hell. He goes to preach the glories of the Lord everywhere-even in hell-because there is no distinction between heaven and hell for a devotee.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

"A pure devotee of Nārāyaṇa is never afraid of going anywhere and everywhere. For him heaven and hell are one and the same." (Bhāg. 6.17.28) Such devotees, wandering all over the world, deliver those who are actually afraid of this material existence. Some people are already disgusted with material existence, being confused and frustrated by material enjoyment, and some people, who are intelligent, are interested in understanding the Supreme Lord. Both may take advantage of the pure devotee who wanders throughout the world.

When a pure devotee goes to a place of pilgrimage, he desires to purify that holy place of pilgrimage. Many sinful men bathe in the holy waters of the places of pilgrimage. They take their baths in the waters of the Ganges and Yamunā at places such as Prayāga, Vṛndāvana and Mathurā. In this way the sinful men are purified, but their sinful actions and reactions remain at the holy places of pilgrimage. When a devotee comes to take his bath at those places of pilgrimage, the sinful reactions left by the sinful men are neutralized by the devotee. Tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadā-bhṛtā (Bhāg. 1.13.10). Because the devotee always carries the Supreme Personality of Godhead within his heart, wherever he goes becomes a place of pilgrimage, a holy place for understanding the Supreme Personality of Godhead. It is therefore the duty of everyone to associate with a pure devotee and thus attain freedom from material contamination. Everyone should take advantage of the wandering devotees, whose only business is to deliver conditioned souls from the clutches of māyā.

TEXT 38

vayaṁ tu sākṣād bhagavan bhavasya

priyasya sakhyuḥ kṣaṇa-saṅgamena

suduścikitsyasya bhavasya mṛtyor

bhiṣaktamaṁ tvādya gatiṁ gatāḥ sma

SYNONYMS

vayam-we; tu-then; sākṣāt-directly; bhagavan-O Lord; bhavasya-of Lord Śiva; priyasya-very dear; sakhyuḥ-Your friend; kṣaṇa-for a moment; saṅgamena-by association; suduścikitsyasya-very difficult to cure; bhavasya-of material existence; mṛtyoḥ-of death; bhiṣak-tamam-the most expert physician; tvā-You; adya-today; gatim-destination; gatāḥ-have achieved; sma-certainly.

Dear Lord, by virtue of a moment's association with Lord Śiva, who is very dear to You and who is Your most intimate friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable disease of material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet.

It has been said: hariṁ vinā na sṛtiṁ taranti. Without taking shelter of the lotus feet of the Personality of Godhead, one cannot attain relief from the clutches of māyā, the repetition of birth, old age, disease and death. The Pracetās received the shelter of the Supreme Personality of Godhead by the grace of Lord Śiva. Lord Śiva is the supreme devotee of Lord Viṣṇu, the Supreme Personality of Godhead. Vaiṣṇavānāṁ yathā śambhuḥ: the most exalted Vaiṣṇava is Lord Śiva, and those who are actually devotees of Lord Śiva follow Lord Śiva's advice and take shelter at the lotus feet of Lord Viṣṇu. The so-called devotees of Lord Śiva, who are simply after material prosperity, are in a way deceived by Lord Śiva. He does not actually deceive them, because Lord Śiva has no business deceiving people, but because the so-called devotees of Lord Śiva want to be deceived, Lord Śiva, who is very easily pleased, allows them all kinds of material benedictions. These benedictions might ironically result in the destruction of the so-called devotees. For instance, Rāvaṇa took all material benediction from Lord Śiva, but the result was that he was ultimately destroyed with his family, kingdom and everything else because he misused Lord Śiva's benediction. Because of his material power, he became very proud and puffed up so that he dared kidnap the wife of Lord Rāmacandra. In this way he was ruined. To get material benedictions from Lord Śiva is not difficult, but actually these are not benedictions. The Pracetās received benediction from Lord Śiva, and as a result they attained the shelter of the lotus feet of Lord Viṣṇu. This is real benediction. The gopīs also worshiped Lord Śiva in Vṛndāvana, and the lord is still staying there as Gopīśvara. The gopīs, however, prayed that Lord Śiva bless them by giving them Lord Kṛṣṇa as their husband. There is no harm in worshiping the demigods, provided that one's aim is to return home, back to Godhead. Generally people go to the demigods for material benefit, as indicated in Bhagavad-gītā (7.20):

kāmais tais tair hṛta-jñānāḥ
prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." One enamored by material benefits is called hṛta jñāna ("one who has lost his intelligence"). In this connection it is to be noted that sometimes in revealed scriptures Lord Śiva is described as being nondifferent from the Supreme Personality of Godhead. The point is that Lord Śiva and Lord Viṣṇu are so intimately connected that there is no difference in opinion. The actual fact is, ekale īśvara kṛṣṇa, āra saba bhṛtya: "The only supreme master is Kṛṣṇa, and all others are His devotees or servants." (Cc. Ādi 5.142) This is the real fact, and there is no difference of opinion between Lord Śiva and Lord Viṣṇu in this connection. Nowhere in revealed scripture does Lord Śiva claim to be equal to Lord Viṣṇu. This is simply the creation of the so-called devotees of Lord Śiva, who claim that Lord Śiva and Lord Viṣṇu are one. This is strictly forbidden in the Vaiṣṇava-tantra: yas tu nārāyaṇaṁ devam. Lord Viṣṇu, Lord Śiva and Lord Brahmā are intimately connected as master and servants. Śiva-viriñci-nutam. Viṣṇu is honored and offered obeisances by Lord Śiva and Lord Brahmā. To consider that they are all equal is a great offense. They are all equal in the sense that Lord Viṣṇu is the Supreme Personality of Godhead and all others are His eternal servants.

TEXTS 39–40

yan naḥ svadhītaṁ guravaḥ prasāditā

viprāś ca vṛddhāś ca sad-ānuvṛttyā

āryā natāḥ suhṛdo bhrātaraś ca

sarvāṇi bhūtāny anasūyayaiva

yan naḥ sutaptaṁ tapa etad īśa

nirandhasāṁ kālam adabhram apsu

sarvaṁ tad etat puruṣasya bhūmno

vṛṇīmahe te paritoṣaṇāya

SYNONYMS

yat-what; naḥ-by us; svadhītam-studied; guravaḥ-superior persons, spiritual masters; prasāditāḥ-satisfied; viprāḥ-the brāhmaṇas; ca-and; vṛddhāḥ-those who are elderly; ca-and; sat-ānuvṛttyā-by our gentle behavior; āryāḥ-those who are advanced in spiritual knowledge; natāḥ-were offered obeisances; su-hṛdaḥ-friends; bhrātaraḥ-brothers; ca-and; sarvāṇi-all; bhūtāni-living entities; anasūyayā-without envy; eva-certainly; yat-what; naḥ-of us; su-taptam-severe; tapaḥ-penance; etat-this; īśa-O Lord; nirandhasām-without taking any food; kālam-time; adabhram-for a long duration; apsu-within the water; sarvam-all; tat-that; etat-this; puruṣasya-of the Supreme Personality of Godhead; bhūmnaḥ-the most exalted; vṛṇīmahe-we want this benediction; te-of You; paritoṣaṇāya-for the satisfaction.

Dear Lord, we have studied the Vedas, accepted a spiritual master and offered respect to brāhmaṇas, advanced devotees and aged personalities who are spiritually very advanced. We have offered our respects to them, and we have not been envious of any brother, friends or anyone else. We have also undergone severe austerities within the water and have not taken food for a long time. All these spiritual assets of ours are simply offered for Your satisfaction. We pray for this benediction only, and nothing more.

As stated in Śrīmad-Bhāgavatam, saṁsiddhir hari-toṣaṇam: [SB 1.2.13] the real perfection of life is pleasing the Supreme Personality of Godhead. Vedaiś ca sarvair aham eva vedyaḥ: [Bg. 15.15] in understanding the Vedas, one has to understand the Supreme Personality of Godhead. One who has actually understood Him surrenders unto Him after many, many births. We find all these qualifications in the Pracetās. They underwent severe austerities and penances within the water, and they did not take any food for a very long time. They practiced these austerities not for material benediction but for the satisfaction of the Supreme Lord. One may engage in any business-material or spiritual-but the purpose should be the satisfaction of the Supreme Personality of Godhead. This verse presents a perfect picture of Vedic civilization. People training to become devotees should be respectful not only to the Supreme Personality of Godhead but also to those who are elderly in knowledge, who are Āryans and actual devotees of the Lord. An Āryan is one who does not boast, but is an actual devotee of the Lord. Āryan means "advanced." Formerly, those who claimed to be Āryans had to be devotees of the Lord. For instance, in Bhagavad-gītā (2.2) Kṛṣṇa chastised Arjuna by saying that he was speaking like a non-Āryan.

śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna

"The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy." Arjuna, the kṣatriya, was refusing to fight despite being directly ordered by the Supreme Lord. He was thus chastised by the Lord as belonging to a non-Āryan family. Anyone who is advanced in the devotional service of the Lord certainly knows his duty. It does not matter whether his duty is violent or nonviolent. If it is sanctioned and ordered by the Supreme Lord, it must be performed. An Āryan performs his duty. It is not that the Āryans are unnecessarily inimical to living entities. The Āryans never maintain slaughterhouses, and they are never enemies of poor animals. The Pracetās underwent severe austerities for many, many years, even within the water. Accepting austerities and penances is the avowed business of those interested in advanced civilization.

The word nirandhasām means "without food." Eating voraciously and unnecessarily is not the business of an Āryan. Rather, the eating process should be restricted as far as possible. When Āryans eat, they eat only prescribed eatables. Regarding this, the Lord says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Thus there are restrictions for the advanced Āryans. Although the Lord Himself can eat anything and everything, He restricts Himself to vegetables, fruits, milk and so on. This verse thus describes the activities of those who claim to be Āryans.

TEXT 41

manuḥ svayambhūr bhagavān bhavaś ca

ye 'nye tapo-jñāna-viśuddha-sattvāḥ

adṛṣṭa-pārā api yan-mahimnaḥ

stuvanty atho tvātma-samaṁ gṛṇīmaḥ

SYNONYMS

manuḥ-Svāyambhuva Manu; svayambhūḥ-Lord Brahmā; bhagavān-the most powerful; bhavaḥ-Lord Śiva; ca-also; ye-who; anye-others; tapaḥ-by austerity; jñāna-by knowledge; viśuddha-pure; sattvāḥ-whose existence; adṛṣṭa-pārāḥ-who cannot see the end; api-although; yat-Your; mahimnaḥ-of glories; stuvanti-they offer prayers; atho-therefore; tvā-unto You; ātma-samam-according to capacity; gṛṇīmaḥ-we offered prayers.

Dear Lord, even great yogīs and mystics who are very much advanced by virtue of austerities and knowledge and who have completely situated themselves in pure existence, as well as great personalities like Manu, Lord Brahmā and Lord Śiva, cannot fully understand Your glories and potencies. Nonetheless they have offered their prayers according to their own capacities. In the same way, we, although much lower than these personalities, also offer our prayers according to our own capability.

Lord Brahmā, Lord Śiva, Manu (the father of mankind), great saintly persons and also great sages who have elevated themselves to the transcendental platform through austerities and penance, as well as devotional service, are imperfect in knowledge compared to the Supreme Personality of Godhead. This is the case with anyone within this material world. No one can be equal to the Supreme Lord in anything, certainly not in knowledge. Consequently, anyone's prayer to the Supreme Personality of Godhead is never complete. It is not possible to measure the complete glories of the Supreme Lord, who is unlimited. Even the Lord Himself in His incarnation as Ananta, or Śeṣa, cannot describe His own glories. Although Ananta has many thousands of faces and has been glorifying the Lord for many, many years, He could not find the limit of the glories of the Lord. Thus it is not possible to estimate the complete potencies and glories of the Supreme Lord.

Nonetheless, everyone in devotional service can offer essential prayers to the Lord. Everyone is situated in a relative position, and no one is perfect in glorifying the Lord. Beginning with Lord Brahmā and Lord Śiva down to ourselves, everyone is the servant of the Supreme Lord. We are all situated in relative positions according to our own karma. Yet every one of us can offer prayers with heart and soul as far as we can appreciate the Lord's glories. That is our perfection. Even when one is in the darkest region of existence, he is allowed to offer prayers to the Lord according to his own capacity. The Lord therefore says in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination."

If one seriously accepts the lotus feet of the Lord, he is purified by the grace of the Lord and by the grace of the Lord's servant. This is confirmed by Śukadeva Gosvāmī: ye 'nye ca pāpā yad-apāśrayāśrayāḥ śudhyanti tasmai prabhaviṣṇave namaḥ (Bhāg. 2.4.18). One who is brought under the lotus feet of the Lord by the endeavor of the Lord's servant, the spiritual master, is certainly immediately purified, however lowborn he may be. He becomes eligible to return home, back to Godhead.

TEXT 42

namaḥ samāya śuddhāya

puruṣāya parāya ca

vāsudevāya sattvāya

tubhyaṁ bhagavate namaḥ

SYNONYMS

namaḥ-we offer our respectful obeisances; samāya-who is equal to everyone; śuddhāya-who is never contaminated by sinful activities; puruṣāya-unto the Supreme Person; parāya-transcendental; ca-also; vāsudevāya-living everywhere; sattvāya-who is in the transcendental position; tubhyam-unto You; bhagavate-the Supreme Personality of Godhead; namaḥ-obeisances.

Dear Lord, You have no enemies or friends. Therefore You are equal to everyone. You cannot be contaminated by sinful activities, and Your transcendental form is always beyond the material creation. You are the Supreme Personality of Godhead because You remain everywhere within all existence. You are consequently known as Vāsudeva. We offer You our respectful obeisances.

The Supreme Personality of Godhead is known as Vāsudeva because He lives everywhere. The word vas means "to live." As stated in Brahma-saṁhitā, eko 'py asau racayituṁ jagad-aṇḍa-koṭim: [Bs. 5.35] the Lord, through His plenary portion, enters into each and every universe to create the material manifestation. He also enters into each and every heart in all living entities and into each and every atom also (paramāṇu-cayāntara-stham). Because the Supreme Lord lives everywhere, He is known as Vāsudeva. Although He lives everywhere within the material world, He is not contaminated by the modes of nature. The Lord is therefore described in Īśopaniṣad as apāpa-viddham. He is never contaminated by the modes of material nature. When the Lord descends on this planet, He acts in many ways. He kills demons and performs acts not sanctioned by the Vedic principles, that is, acts considered sinful. Even though He acts in such a way, He is never contaminated by His action. He is therefore described herein as śuddha, meaning "always free from contamination." The Lord is also sama, equal to everyone. In this regard, He states in Bhagavad-gītā (9.29), samo'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: the Lord has no one as His friend or enemy, and He is equal to everyone.

The word sattvāya indicates that the form of the Lord is not material. It is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. His body is different from our material bodies. One should not think that the Supreme Personality of Godhead has a material body, like ours.

TEXT 43

maitreya uvāca

iti pracetobhir abhiṣṭuto hariḥ

prītas tathety āha śaraṇya-vatsalaḥ

anicchatāṁ yānam atṛpta-cakṣuṣāṁ

yayau sva-dhāmānapavarga-vīryaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; pracetobhiḥ-by the Pracetās; abhiṣṭutaḥ-being praised; hariḥ-the Supreme Personality of Godhead; prītaḥ-being pleased; tathā-so; iti-thus; āha-said; śaraṇya-to the surrendered souls; vatsalaḥ-affectionate; anicchatām-not desiring; yānam-His departure; atṛpta-not satisfied; cakṣuṣām-their eyes; yayau-He left; sva-dhāma-to His own abode; anapavarga-vīryaḥ-whose prowess is never defeated.

The great sage Maitreya continued: My dear Vidura, the Supreme Personality of Godhead, who is the protector of surrendered souls, being thus addressed by the Pracetās and worshiped by them, replied, "May whatever you have prayed for be fulfilled." After saying this, the Supreme Personality of Godhead, whose prowess is never defeated, left. The Pracetās were unwilling to be separated from Him because they had not seen Him to their full satisfaction.

The word anapavarga-vīrya is significant in this verse. The word ana means "without," pavarga means "the materialistic way of life," and vīrya means "prowess." The prowess of the Supreme Personality of Godhead always contains six basic opulences, one of which is renunciation. Although the Pracetās desired to see the Lord to their full satisfaction, the Lord left. According to Śrīla Jīva Gosvāmī, this is an exhibition of His kindness to innumerable other devotees. Although He was being attracted by the Pracetās, He left. This is an example of His renunciation. This renunciation was also exhibited by Lord Caitanya Mahāprabhu when He stayed with Advaita Prabhu after taking sannyāsa. All the devotees there wanted Him to stay a few days longer, but Lord Caitanya left without hesitation. The conclusion is that although the Supreme Lord has unlimited kindness for His devotees, He is not attached to anyone. He is equally kind to His innumerable devotees all over the creation.

TEXT 44

atha niryāya salilāt

pracetasa udanvataḥ

vīkṣyākupyan drumaiś channāṁ

gāṁ gāṁ roddhum ivocchritaiḥ

SYNONYMS

atha-thereafter; niryāya-after coming out; salilāt-from the water; pracetasaḥ-all the Pracetās; udanvataḥ-of the sea; vīkṣya-having observed; akupyan-became very angry; drumaiḥ-by trees; channām-covered; gām-the world; gām-the heavenly planets; roddhum-to obstruct; iva-as if; ucchritaiḥ-very tall.

Thereafter all the Pracetās emerged from the waters of the sea. They then saw that all the trees on land had grown very tall, as if to obstruct the path to the heavenly planets. These trees had covered the entire surface of the world. At this time the Pracetās became very angry.

King Prācīnabarhiṣat left his kingdom before his sons arrived after their execution of penance and austerity. The sons, the Pracetās, were ordered by the Supreme Personality of Godhead to come out of the water and go to the kingdom of their father in order to take care of that kingdom. However, when they came out, they saw that everything had been neglected due to the King's absence. They first observed that food grains were not being produced and that there were no agricultural activities. Indeed, the surface of the world was practically covered by very tall trees. It seemed as though the trees were determined to stop people from going into outer space to reach the heavenly kingdoms. The Pracetās became very angry when they saw the surface of the globe covered in this way. They desired that the land be cleared for crops.

It is not a fact that jungles and trees attract clouds and rain, because we find rainfall over the sea. Human beings can inhabit any place on the surface of the earth by clearing jungles and converting land for agricultural purposes. People can keep cows, and all economic problems can be solved in that way. One need only work to produce grains and take care of the cows. The wood found in the jungles may be used for constructing cottages. In this way the economic problem of humanity can be solved. At the present moment there are many vacant lands throughout the world, and if they are properly utilized, there will be no scarcity of food. As far as rain is concerned, it is the performance of yajña that attracts rain. As stated in Bhagavad-gītā (3.14):

annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ

"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties." By performing sacrifice, man will have sufficient rainfall and crops.

TEXT 45

tato 'gni-mārutau rājann

amuñcan mukhato ruṣā

mahīṁ nirvīrudhaṁ kartuṁ

saṁvartaka ivātyaye

SYNONYMS

tataḥ-thereafter; agni-fire; mārutau-and air; rājan-O King; amuñcan-they emitted; mukhataḥ-from their mouths; ruṣā-out of anger; mahīm-the earth; nirvīrudham-treeless; kartum-to make; saṁvartakaḥ-the fire of devastation; iva-like; atyaye-at the time of devastation.

My dear King, at the time of devastation, Lord Śiva emits fire and air from his mouth out of anger. To make the surface of the earth completely treeless, the Pracetās also emitted fire and air from their mouths.

In this verse Vidura is addressed as rājan, which means "O King." In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura comments that a dhīra never becomes angry because he is always situated in devotional service. Advanced devotees can control their senses; therefore a devotee can be addressed as rājan. A king controls and rules in various ways among citizens; similarly, one who can control his senses is the king of his senses. He is a svāmī or gosvāmī. The svāmīs and gosvāmīs are therefore sometimes addressed as mahārāja, or king.

TEXT 46

bhasmasāt kriyamāṇāṁs tān

drumān vīkṣya pitāmahaḥ

āgataḥ śamayām āsa

putrān barhiṣmato nayaiḥ

SYNONYMS

bhasmasāt-into ashes; kriyamāṇān-being made; tān-all of them; drumān-the trees; vīkṣya-seeing; pitāmahaḥ-Lord Brahmā; āgataḥ-came there; śamayām āsa-pacified; putrān-the sons; barhiṣmataḥ-of King Barhiṣmān; nayaiḥ-by logic.

After seeing that all the trees on the surface of the earth were being turned to ashes, Lord Brahmā immediately came to the sons of King Barhiṣmān and pacified them with words of logic.

Whenever there is some uncommon occurrence on any planet, Lord Brahmā, being in charge of the whole universe, immediately comes to control the situation. Lord Brahmā also came when Hiraṇyakaśipu underwent severe penances and austerities and made the whole universe tremble. A responsible man in any establishment is always alert to keep peace and harmony within the establishment. Similarly, Lord Brahmā is also allowed to keep peace and harmony within this universe. He consequently pacified the sons of King Barhiṣmān with good logic.

TEXT 47

tatrāvaśiṣṭā ye vṛkṣā

bhītā duhitaraṁ tadā

ujjahrus te pracetobhya

upadiṣṭāḥ svayambhuvā

SYNONYMS

tatra-there; avaśiṣṭāḥ-remaining; ye-which; vṛkṣāḥ-trees; bhītāḥ-being afraid; duhitaram-their daughter; tadā-at that time; ujjahruḥ-delivered; te-they; pracetobhyaḥ-unto the Pracetās; upadiṣṭāḥ-being advised; svayambhuvā-by Lord Brahmā.

The remaining trees, being very much afraid of the Pracetās, immediately delivered their daughter at the advice of Lord Brahmā.

The daughter of the trees is referred to in text 13 of this chapter. This daughter was born of Kaṇḍu and Pramlocā. The society girl Pramlocā, after giving birth to the child, immediately left for the heavenly kingdom. While the child was crying, the king of the moon took compassion upon her and saved her by putting his finger into her mouth. This child was cared for by the trees, and when she grew up, by the order of Lord Brahmā, she was delivered to the Pracetās as their wife. The name of the girl was Māriṣā, as the next verse will explain. It was the predominating deity of the trees that delivered the daughter. In this connection, Śrīla Jīva Gosvāmī Prabhupāda states, vṛkṣāḥ tad-adhiṣṭhātṛ-devatāḥ: "The 'trees' means the controlling deity of those trees." In Vedic literatures we find that there is a controlling deity of the water; similarly, there is a controlling deity of the trees. The Pracetās were engaged in burning all the trees to ashes, and they considered the trees their enemies. To pacify the Pracetās, the predominating deity of the trees, under the advice of Lord Brahmā, delivered the daughter Māriṣā.

TEXT 48

te ca brahmaṇa ādeśān

māriṣām upayemire

yasyāṁ mahad-avajñānād

ajany ajana-yonijaḥ

SYNONYMS

te-all the Pracetās; ca-also; brahmaṇaḥ-of Lord Brahmā; ādeśāt-by the order; māriṣām-Māriṣā; upayemire-married; yasyām-in whom; mahat-to a great personality; avajñānāt-on account of disrespect; ajani-took birth; ajana-yoni-jaḥ-the son of Lord Brahmā, Dakṣa.

Following the order of Lord Brahmā, all the Pracetās accepted the girl as their wife. From the womb of this girl, the son of Lord Brahmā named Dakṣa took birth. Dakṣa had to take birth from the womb of Māriṣā due to his disobeying and disrespecting Lord Mahādeva [Śiva]. Consequently he had to give up his body twice.

In this connection the word mahad-avajñānāt is significant. King Dakṣa was the son of Lord Brahmā; therefore in a previous birth he was a brāhmaṇa, but because of his behaving like a non-brāhmaṇa (abrāhmaṇa) by insulting or disrespecting Lord Mahādeva, he had to take birth within the semen of a kṣatriya. That is to say, he became the son of the Pracetās. Not only that, but because of his disrespecting Lord Śiva, he had to undergo the tribulation of taking birth from within the womb of a woman. In the Dakṣa-yajña arena, he was once killed by Lord Śiva's servant, Vīrabhadra. Because that was not sufficient, he again took birth, from the womb of Māriṣā. At the end of the Dakṣa-yajña and the disastrous incidents there, Dakṣa offered his prayer to Lord Śiva. Although he had to give up his body and take birth from the womb of a woman impregnated by the semen of a kṣatriya, he received all opulence by the grace of Lord Śiva. These are the subtle laws of material nature. Unfortunately, people in this modern age do not know how these laws are working. Having no knowledge of the eternity of the spirit soul and its transmigration, the population of the present age is in the greatest ignorance. Because of this, it is said in Bhāgavatam (1.1.10): mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ. The total population in this age of Kali-yuga is very bad, lazy, unfortunate and disturbed by material conditions.

TEXT 49

cākṣuṣe tv antare prāpte

prāk-sarge kāla-vidrute

yaḥ sasarja prajā iṣṭāḥ

sa dakṣo daiva-coditaḥ

SYNONYMS

cākṣuṣe-named Cākṣuṣa; tu-but; antare-the manvantara; prāpte-when it happened; prāk-previous; sarge-creation; kāla-vidrute-destroyed in due course of time; yaḥ-one who; sasarja-created; prajāḥ-living entities; iṣṭāḥ-desirable; saḥ-he; dakṣaḥ-Dakṣa; daiva-by the Supreme Personality of Godhead; coditaḥ-inspired.

His previous body had been destroyed, but he, the same Dakṣa, inspired by the supreme will, created all the desired living entities in the Cākṣuṣa manvantara.

As stated in Bhagavad-gītā (8.17):

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ

"By human calculation, a thousand ages taken together is the duration of Brahmā's one day. And such also is the duration of his night." Brahmā's one day consists of one thousand cycles of the four yugas-Satya, Tretā, Dvāpara and Kali. In that one day there are fourteen manvantaras, and out of these manvantaras this Cākṣuṣa manvantara is the sixth. The various Manus existing in one day of Lord Brahmā are as follows: (1) Svāyambhuva, (2) Svārociṣa, (3) Uttama, (4) Tāmasa, (5) Raivata, (6) Cākṣuṣa, (7) Vaivasvata, (8) Sāvarṇi, (9) Dakṣasāvarṇi, (10) Brahma-sāvarṇi, ( 11) Dharma-sāvarṇi, (12) Rudra-sāvarṇi, (13) Deva-sāvarṇi and (14) Indra-sāvarṇi.

Thus there are fourteen Manus in one day of Brahmā. In a year there are 5,040 Manus. Brahmā has to live for one hundred years; consequently, the total of Manus appearing and disappearing during the life of one Brahmā is 504,000. This is the calculation for one universe, and there are innumerable universes. All these Manus come and go simply by the breathing process of Mahā-Viṣṇu. As stated in the Brahma-saṁhitā:

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.48]

The word jagad-aṇḍa-nātha means Lord Brahmā. There are innumerable jagad-aṇḍa-nātha Brahmās, and thus we can calculate the many Manus. The present age is under the control of Vaivasvata Manu. Each Manu lives 4,320,000 years multiplied by 71. The present Manu has already lived for 4,320,000 years multiplied by 28. All these long life-spans are ultimately ended by the laws of material nature. The controversy of the Dakṣa-yajña took place in the Svāyambhuva manvantara period. As a result, Dakṣa was punished by Lord Śiva, but by virtue of his prayers to Lord Śiva he became eligible to regain his former opulence. According to Viśvanātha Cakravartī Ṭhākura, Dakṣa underwent severe penances up to the fifth manvantara. Thus at the beginning of the sixth manvantara, known as the Cākṣuṣa manvantara, Dakṣa regained his former opulence by the blessings of Lord Śiva.

TEXTS 50–51

yo jāyamānaḥ sarveṣāṁ

tejas tejasvināṁ rucā

svayopādatta dākṣyāc ca

karmaṇāṁ dakṣam abruvan

taṁ prajā-sarga-rakṣāyām

anādir abhiṣicya ca

yuyoja yuyuje 'nyāṁś ca

sa vai sarva-prajāpatīn

SYNONYMS

yaḥ-one who; jāyamānaḥ-just after his birth; sarveṣām-of all; tejaḥ-the brilliance; tejasvinām-brilliant; rucā-by effulgence; svayā-his; upādatta-covered; dākṣyāt-from being expert; ca-and; karmaṇām-in fruitive activities; dakṣam-Dakṣa; abruvan-was called; tam-him; prajā-living beings; sarga-generating; rakṣāyām-in the matter of maintaining; anādiḥ-the firstborn, Lord Brahmā; abhiṣicya-having appointed; ca-also; yuyoja-engaged; yuyuje-engaged; anyān-others; ca-and; saḥ-he; vai-certainly; sarva-all; prajā-patīn-progenitors of living entities.

After being born, Dakṣa, by the superexcellence of his bodily luster, covered all others' bodily opulence. Because he was very expert in performing fruitive activity, he was called by the name Dakṣa, meaning "the very expert." Lord Brahmā therefore engaged Dakṣa in the work of generating living entities and maintaining them. In due course of time, Dakṣa also engaged other Prajāpatis [progenitors] in the process of generation and maintenance.

Dakṣa became almost as powerful as Lord Brahmā. Consequently, Lord Brahmā engaged him in generating population. Dakṣa was very influential and opulent. In his own turn, Dakṣa engaged other Prajāpatis, headed by Marīci. In this way the population of the universe increased.

Thus end the Bhaktivedanta purports of the Fourth Canto, Thirtieth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Activities of the Pracetās."

Chapter Thirty-one

Nārada Instructs the Pracetās

TEXT 1

maitreya uvāca

tata utpanna-vijñānā

āśv adhokṣaja-bhāṣitam

smaranta ātmaje bhāryāṁ

visṛjya prāvrajan gṛhāt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; tataḥ-thereafter; utpanna-developed; vijñānāḥ-possessing perfect knowledge; āśu-very soon; adhokṣaja-by the Supreme Personality of Godhead; bhāṣitam-what was enunciated; smarantaḥ-remembering; ātma-je-unto their son; bhāryām-their wife; visṛjya-after giving; prāvrajan-left; gṛhāt-from home.

The great saint Maitreya continued: After that, the Pracetās lived at home for thousands of years and developed perfect knowledge in spiritual consciousness. At last they remembered the blessings of the Supreme Personality of Godhead and left home, putting their wife in charge of a perfect son.

After the Pracetās had finished their penances, they were blessed by the Supreme Personality of Godhead. The Lord blessed them by telling them that after finishing their family life they would return home, back to Godhead, in due course of time. After finishing their family life, which lasted thousands of years according to the calculations of the demigods, the Pracetās decided to leave home, putting their wife in the charge of a son named Dakṣa. This is the process of Vedic civilization. In the beginning of life, as a brahmacārī, one has to undergo severe penances and austerities in order to be educated in spiritual values. The brahmacārī, or student, is never allowed to mingle with women and learn from the beginning of life about sex enjoyment. The basic flaw in modern civilization is that boys and girls are given freedom during school and college to enjoy sex life. Most of the children are varṇa-saṅkara, meaning "born of undesirable fathers and mothers." Consequently, the whole world is in chaos. Actually, human civilization should be based on the Vedic principles. This means that in the beginning of life boys and girls should undergo penances and austerities. When they are grown, they should get married, live for some time at home and beget children. When the children are grown up, the man should leave home and search for Kṛṣṇa consciousness. In this way one can make one's life perfect by going home to the kingdom of God.

Unless one practices penances and austerities in his student life, he cannot understand the existence of God. Without realizing Kṛṣṇa, one cannot make his life perfect. The conclusion is that when the children are grown, the wife should be put in the children's charge. The husband may then leave home to develop Kṛṣṇa consciousness. Everything depends on the development of mature knowledge. King Prācīnabarhiṣat, the father of the Pracetās, left home before the arrival of his sons, who were engaged in austerity within the water. As soon as the time is ripe, or as soon as one has developed perfect Kṛṣṇa consciousness, he should leave home, even though all his duties may not be fulfilled. Prācīnabarhiṣat was waiting for the arrival of his sons, but following the instructions of Nārada, as soon as his intelligence was properly developed, he simply left instructions for his ministers to impart to his sons. Thus without waiting for their arrival, he left home.

Giving up a comfortable home life is absolutely necessary for human beings and is advised by Prahlāda Mahārāja. Hitvātma-pātaṁ gṛham andha-kūpam: to finish the materialistic way of life, one should leave his so-called comfortable home life, which is simply a means for killing the soul (ātma-pātam). The home is considered to be a dark well covered by grass, and if one falls within this well, he simply dies without anyone's caring. One should therefore not be too much attached to family life, for it will spoil one's development of Kṛṣṇa consciousness.

TEXT 2

dīkṣitā brahma-satreṇa

sarva-bhūtātma-medhasā

pratīcyāṁ diśi velāyāṁ

siddho 'bhūd yatra jājaliḥ

SYNONYMS

dīkṣitāḥ-being determined; brahma-satreṇa-by understanding of the Supreme Spirit; sarva-all; bhūta-living entities; ātma-medhasā-considering like one's self; pratīcyām-in the western; diśi-direction; velāyām-on the seashore; siddhaḥ-perfect; abhūt-became; yatra-where; jājaliḥ-the great sage Jājali.

The Pracetās went to the seashore in the west where the great liberated sage Jājali was residing. After perfecting the spiritual knowledge by which one becomes equal toward all living entities, the Pracetās became perfect in Kṛṣṇa consciousness.

The word brahma-satra means "cultivation of spiritual knowledge." Actually, both the Vedas and severe austerity are known as brahma. Vedas tattvaṁ tapo brahma. Brahma also means "the Absolute Truth." One has to cultivate knowledge of the Absolute Truth by pursuing studies in the Vedas and undergoing severe austerities and penances. The Pracetās properly executed this function and consequently became equal to all other living entities. As Bhagavad-gītā (18.54) confirms:

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."

When one actually becomes spiritually advanced, he does not see the difference between one living entity and another. This platform is attained by determination. When perfect knowledge is expanded, one ceases to see the outward covering of the living entity. He sees, rather, the spirit soul within the body. Thus he does not make distinctions between a human being and an animal, a learned brāhmaṇa and a caṇḍāla.

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." (Bg. 5.18)

A learned person sees everyone equally on a spiritual basis, and a learned person, a devotee, wants to see everyone developed in Kṛṣṇa consciousness. The place where the Pracetās were residing was perfect for executing spiritual activities, for it is indicated that the great sage Jājali attained mukti (liberation) there. One desiring perfection or liberation should associate with a person who is already liberated. This is called sādhu-saṅga, associating with a perfect devotee.

TEXT 3

tān nirjita-prāṇa-mano-vaco-dṛśo

jitāsanān śānta-samāna-vigrahān

pare 'male brahmaṇi yojitātmanaḥ

surāsureḍyo dadṛśe sma nāradaḥ

SYNONYMS

tān-all of them; nirjita-completely controlled; prāṇa-the life air (by the prāṇāyāma process); manaḥ-mind; vacaḥ-words; dṛśaḥ-and vision; jita-āsanān-who conquered the yogic āsana, or sitting posture; śānta-pacified; samāna-straight; vigrahān-whose bodies; pare-transcendental; amale-free from all material contamination; brahmaṇi-in the Supreme; yojita-engaged; ātmanaḥ-whose minds; sura-asura-īḍyaḥ-worshiped by the demons and by the demigods; dadṛśe-saw; sma-in the past; nāradaḥ-the great sage Nārada.

After practicing the yogāsana for mystic yoga, the Pracetās managed to control their life air, mind, words and external vision. Thus by the prāṇāyāma process they were completely relieved of material attachment. By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this prāṇāyāma, the great sage Nārada, who is worshiped both by demons and by demigods, came to see them.

In this verse the words pare amale are significant. The realization of Brahman is explained in Śrīmad-Bhāgavatam. The Absolute Truth is realized in three phases-impersonal effulgence (Brahman), localized Paramātmā and the Supreme Personality of Godhead, Bhagavān. In his prayers, Lord Śiva concentrated upon the personal features of Parabrahman, described in personal terms as snigdha-prāvṛḍ-ghana-śyāmam (Bhāg. 4.24.45). Following the instructions of Lord Śiva, the Pracetās also concentrated their minds on the Śyāmasundara form of the Supreme Brahman. Although impersonal Brahman, Paramātmā Brahman and Brahman as the Supreme Person are all on the same transcendental platform, the personal feature of the Supreme Brahman is the ultimate goal and last word in transcendence.

The great sage Nārada travels everywhere. He goes to the demons and the demigods and is equally respected. He is consequently described herein as surāsureḍya, worshiped both by demons and by demigods. For Nārada Muni, the door of every house is open. Although there is perpetual animosity between the demons and demigods, Nārada Muni is welcomed everywhere. Nārada is considered one of the demigods, of course, and the word devarṣi means "the saintly person among the demigods." But not even the demons envy Nārada Muni; therefore he is equally worshiped both by demons and by demigods. A perfect Vaiṣṇava's position should be just like Nārada Muni's, completely independent and unbiased.

TEXT 4

tam āgataṁ ta utthāya

praṇipatyābhinandya ca

pūjayitvā yathādeśaṁ

sukhāsīnam athābruvan

SYNONYMS

tam-to him; āgatam-appeared; te-all the Pracetās; utthāya-after getting up; praṇipatya-offering obeisances; abhinandya-offering welcome; ca-also; pūjayitvā-worshiping; yathā ādeśam-according to regulative principles; sukha-āsīnam-comfortably situated; atha-thus; abruvan-they said.

As soon as the Pracetās saw that the great sage Nārada had appeared, they immediately got up even from their āsanas. As required, they immediately offered obeisances and worshiped him, and when they saw that Nārada Muni was properly seated, they began to ask him questions.

It is significant that all the Pracetās were engaged in practicing yoga to concentrate their minds on the Supreme Personality of Godhead.

TEXT 5

pracetasa ūcuḥ

svāgataṁ te surarṣe 'dya

diṣṭyā no darśanaṁ gataḥ

tava caṅkramaṇaṁ brahmann

abhayāya yathā raveḥ

SYNONYMS

pracetasaḥ ūcuḥ-the Pracetās said; su-āgatam-welcome; te-unto you; sura-ṛṣe-O sage among the demigods; adya-today; diṣṭyā-by good fortune; naḥ-of us; darśanam-audience; gataḥ-you have come; tava-your; caṅkramaṇam-movements; brahman-O great brāhmaṇa; abhayāya-for fearlessness; yathā-as; raveḥ-of the sun.

All the Pracetās began to address the great sage Nārada: O great sage, O brāhmaṇa, we hope you met with no disturbances while coming here. It is due to our great fortune that we are now able to see you. By the traveling of the sun, people are relieved from the fear of the darkness of night-a fear brought about by thieves and rogues. Similarly, your traveling is like the sun's, for you drive away all kinds of fear.

Because of the night's darkness, everyone is afraid of rogues and thieves, especially in great cities. People are often afraid to go out on the streets, and we understand that even in a great city like New York people do not like to go out at night. More or less, when it is night everyone is afraid, either in the city or in the village. However, as soon as the sun rises, everyone is relieved. Similarly, this material world is dark by nature. Everyone is afraid of danger at every moment, but when one sees a devotee like Nārada, all fear is relieved. Just as the sun disperses darkness, the appearance of a great sage like Nārada disperses ignorance. When one meets Nārada or his representative, a spiritual master, one is freed from all anxiety brought about by ignorance.

TEXT 6

yad ādiṣṭaṁ bhagavatā

śivenādhokṣajena ca

tad gṛheṣu prasaktānāṁ

prāyaśaḥ kṣapitaṁ prabho

SYNONYMS

yat-what; ādiṣṭam-was instructed; bhagavatā-by the exalted personality; śivena-Lord Śiva; adhokṣajena-by Lord Viṣṇu; ca-also; tat-that; gṛheṣu-to family affairs; prasaktānām-by us who were too much attached; prāyaśaḥ-almost; kṣapitam-forgotten; prabho-O master.

O master, may we inform you that because of our being overly attached to family affairs, we almost forgot the instructions we received from Lord Śiva and Lord Viṣṇu.

Remaining in family life is a kind of concession for sense enjoyment. One should know that sense enjoyment is not required, but one has to accept sense enjoyment inasmuch as one has to live. As confirmed in Śrīmad-Bhāgavatam (1.2.10): kāmasya nendriya-prītiḥ. One has to become a gosvāmī and control his senses. One should not simply use his senses for sense gratification; rather, the senses should be employed just as much as required for maintaining body and soul together. Śrīla Rūpa Gosvāmī recommends: anāsaktasya viṣayān yathārham upayuñjataḥ. One should not be attached to sense objects, but should accept sense enjoyment as much as required, no more. If one wishes to enjoy the senses more than required, he becomes attached to family life, which means bondage. All the Pracetās admitted their fault in remaining in household life.

TEXT 7

tan naḥ pradyotayādhyātma-

jñānaṁ tattvārtha-darśanam

yenāñjasā tariṣyāmo

dustaraṁ bhava-sāgaram

SYNONYMS

tat-therefore; naḥ-for us; pradyotaya-kindly awaken; adhyātma-transcendental; jñānam-knowledge; tattva-Absolute Truth; artha-for the purpose of; darśanam-philosophy; yena-by which; añjasā-easily; tariṣyāmaḥ-we can cross over; dustaram-formidable; bhava-sāgaram-the ocean of nescience.

Dear master, kindly enlighten us in transcendental knowledge, which may act as a torchlight by which we may cross the dark nescience of material existence.

The Pracetās requested Nārada to enlighten them in transcendental knowledge. Generally when a common man meets a saintly person, he wishes to get some material benediction. However, the Pracetās were not interested in material benefit, for they had enjoyed all this sufficiently. Nor did they want the fulfillment of their material desires. They were simply interested in crossing the ocean of nescience. Everyone should be interested in getting out of these material clutches. Everyone should approach a saintly person in order to be enlightened in this connection. One should not bother a saintly person to get blessings for material enjoyment. Generally, householders receive saintly persons to get their blessings, but their real aim is to become happy in the material world. Asking such material benedictions is not recommended in the śāstras.

TEXT 8

maitreya uvāca

iti pracetasāṁ pṛṣṭo

bhagavān nārado muniḥ

bhagavaty uttama-śloka

āviṣṭātmābravīn nṛpān

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; pracetasām-by the Pracetās; pṛṣṭaḥ-being asked; bhagavān-the great devotee of the Supreme Personality of Godhead; nāradaḥ-Nārada; muniḥ-very thoughtful; bhagavati-in the Supreme Personality of Godhead; uttama-śloke-possessing excellent renown; āviṣṭa-absorbed; ātmā-whose mind; abravīt-replied; nṛpān-to the Kings.

The great sage Maitreya continued: My dear Vidura, being thus petitioned by the Pracetās, the supreme devotee Nārada, who is always absorbed in thoughts of the Supreme Personality of Godhead, began to reply.

In this verse bhagavān nāradaḥ indicates that Nārada is always absorbed in thoughts of the Supreme Personality of Godhead. Bhagavaty uttama-śloka āviṣṭātmā. Nārada has no other business than thinking of Kṛṣṇa, talking of Kṛṣṇa and preaching about Kṛṣṇa; therefore he is sometimes called bhagavān. Bhagavān means "one who possesses all opulences." When a person possesses Bhagavān within his heart, he is also sometimes called bhagavān. Śrīla Viśvanātha Cakravartī Ṭhākura said, sākṣād-dharitvena samasta-śāstraiḥ: in every śāstra the spiritual master is accepted directly as the Supreme Personality of Godhead. This does not mean that the spiritual master or a saintly person like Nārada has actually become the Supreme Personality of Godhead, but he is accepted in this way because he possesses the Supreme Personality of Godhead within his heart constantly. As described here (āviṣṭātmā), when one is simply absorbed in the thought of Kṛṣṇa, one is also called bhagavān. Bhagavān possesses all opulence. If one possesses Bhagavān within his heart always, does he not automatically possess all opulence also? In that sense a great devotee like Nārada can be called bhagavān. However, we cannot tolerate when a rascal or imposter is called bhagavān. One must possess either all opulences or the Supreme Personality of Godhead, Bhagavān, who possesses all opulences.

TEXT 9

nārada uvāca

taj janma tāni karmāṇi

tad āyus tan mano vacaḥ

nṛṇāṁ yena hi viśvātmā

sevyate harir īśvaraḥ

SYNONYMS

nāradaḥ uvāca-Nārada said; tat janma-that birth; tāni-those; karmāṇi-fruitive activities; tat-that; āyuḥ-span of life; tat-that; manaḥ-mind; vacaḥ-words; nṛṇām-of human beings; yena-by which; hi-certainly; viśva-ātmā-the Supersoul; sevyate-is served; hariḥ-the Supreme Personality of Godhead; īśvaraḥ-the supreme controller.

The great sage Nārada said: When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect.

In this verse the word nṛṇām is very important. There are many other births besides human birth, but Nārada Muni is herein especially speaking of human birth. Among human beings there are different types of men. Of these, those who are advanced in spiritual consciousness, or Kṛṣṇa consciousness, are called Āryans. Among Āryans, one who engages in the devotional service of the Lord is most successful in life. The word nṛṇām indicates that lower animals are not expected to engage in the devotional service of the Lord. But in perfect human society everyone should engage in the devotional service of the Lord. It does not matter whether one is born poor or rich, black or white. There may be so many material distinctions for one who takes birth in human society, but everyone should engage in the Lord's devotional service. At the present moment civilized nations have given up God consciousness for economic development. They are actually no longer interested in advancing in God consciousness. Formerly their forefathers were engaged in executing religious principles. Whether one is Hindu, Muslim, Buddhist, Jewish or whatever, everyone has some religious institution. Real religion, however, means becoming God conscious. It is particularly mentioned herein that birth is successful if an interest in Kṛṣṇa consciousness is taken. Activity is successful if it results in serving the Lord. Philosophical speculation or mental speculation is successful when engaged in understanding the Supreme Personality of Godhead. The senses are worth possessing when engaged in the service of the Lord. Actually, devotional service means engaging the senses in the service of the Lord. At the present moment our senses are not purified; therefore our senses are engaged in the service of society, friendship, love, politics, sociology and so on. However, when the senses are engaged in the service of the Lord, one attains bhakti, or devotional service. In the next verse these matters will be more clearly explained.

When one great devotee of Lord Caitanya Mahāprabhu saw the Lord, he said that all his desires were fulfilled. He said, "Today everything is auspicious. Today my birthplace and neighborhood are completely glorified. Today my senses, from my eyes down to my toes, are fortunate. Today my life is successful because I have been able to see the lotus feet that are worshiped by the goddess of fortune."

TEXT 10

kiṁ janmabhis tribhir veha

śaukra-sāvitra-yājñikaiḥ

karmabhir vā trayī-proktaiḥ

puṁso 'pi vibudhāyuṣā

SYNONYMS

kim-what is the use; janmabhiḥ-of births; tribhiḥ-three; vā-or; iha-in this world; śaukra-by semen; sāvitra-by initiation; yājñikaiḥ-by becoming a perfect brāhmaṇa; karmabhiḥ-by activities; vā-or; trayī-in the Vedas; proktaiḥ-instructed; puṁsaḥ-of a human being; api-even; vibudha-of the demigods; āyuṣā-with a duration of life.

A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called sāvitra. The third birth, called yājñika, takes place when one is given the opportunity to worship Lord Viṣṇu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.

The word śaukra janma means "taking birth by seminal discharge." Animals can take their birth in this way too. However, a human being can be reformed from the śaukra janma, as recommended in the Vedic civilization. Before the birth takes place, or before father and mother unite, there is a ceremony called garbhādhāna-saṁskāra, which must be adopted. This garbhādhāna-saṁskāra is especially recommended for higher castes, especially the brāhmaṇa caste. It is said in the śāstras that if the garbhādhāna-saṁskāra is not practiced among the higher castes, the entire family becomes śūdra. It is also stated that in this age of Kali, everyone is śūdra due to the absence of the garbhādhāna-saṁskāra. This is the Vedic system. According to the pāñcarātrika system, however, even though everyone is a śūdra due to the absence of the garbhādhāna-saṁskāra, if a person has but a little tendency to become Kṛṣṇa conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service. Our Kṛṣṇa consciousness movement adopts this pāñcarātrika-vidhi, as advised by Śrīla Sanātana Gosvāmī, who says:

yathā kāñcanatāṁ yāti
kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena
dvijatvaṁ jāyate nṛṇām

"As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the initiation process." (Hari-bhakti-vilāsa 2.12) Thus if one is initiated by a proper person, he can be accepted as twice-born immediately. In our Kṛṣṇa consciousness movement, we therefore offer the student his first initiation and allow him to chant the Hare Kṛṣṇa mahā-mantra. By chanting the Hare Kṛṣṇa mahā-mantra regularly and following the regulative principles, one becomes qualified to be initiated as a brāhmaṇa, because unless one is a qualified brāhmaṇa he cannot be allowed to worship Lord Viṣṇu. This is called yājñika janma. In our Kṛṣṇa consciousness society, unless one is twice initiated-first by chanting Hare Kṛṣṇa and second by the Gāyatrī mantra-he is not allowed to enter the kitchen or Deity room to execute duties. However, when one is elevated to the platform on which he can worship the Deity, his previous birth does not matter.

caṇḍālo 'pi dvija-śreṣṭho
hari-bhakti-parāyaṇaḥ
hari-bhakti-vihīnaś ca
dvijo 'pi śvapacādhamaḥ

"Even if one is born in the family of a caṇḍāla, if one engages in the devotional service of the Lord, he becomes the best of brāhmaṇas. But even a brāhmaṇa who is devoid of devotional service is on the level of the lowest dog-eater." If a person is advanced in devotional service, it does not matter whether he was born in a caṇḍāla family. He becomes purified. As Śrī Prahlāda Mahārāja said:

viprād dviṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāc chvapacaṁ variṣṭham

(Bhāg. 7.9.10)

Even if one is a brāhmaṇa and is qualified with all the brahminical qualifications, he is considered degraded if he is averse to worshiping the Supreme Personality of Godhead. But if a person is attached to the service of the Lord, he becomes glorified even if he is born in a caṇḍāla family. Indeed, such a caṇḍāla can deliver not only himself but all his family predecessors. Without devotional service, even a proud brāhmaṇa cannot deliver himself, and what to speak of his family. In many instances in the śāstras it is seen that even a brāhmaṇa has become a kṣatriya, vaiśya, śūdra, mleccha or non-brāhmaṇa. And there are many instances of one's being born a kṣatriya or vaiśya or even lower and, in the eighteenth year, attaining elevation to the brahminical platform by the process of initiation. Therefore Nārada Muni says:

yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

(Bhāg. 7.11.35)

It is not a fact that because one is born in a brāhmaṇa family he is automatically a brāhmaṇa. He has a better chance to become a brāhmaṇa, but unless he meets all the brahminical qualifications, he cannot be accepted as such. On the other hand, if the brahminical qualifications are found in the person of a śūdra, he should immediately be accepted as a brāhmaṇa. To substantiate this there are many quotations from Bhāgavatam, Mahābhārata, Bharadvāja-saṁhitā and the pañcarātra, as well as many other scriptures.

As far as the duration of life of the demigods, concerning Lord Brahmā it is said:

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ

(Bg. 8.17)

The duration of one day of Brahmā is one thousand times greater than the four yugas, aggregating 4,320,000 years. Similarly, Brahmā's one night. Brahmā lives for one hundred years of such days and nights. The word vibudhāyuṣā indicates that even if one gets a long life-span, his life-span is useless if he is not a devotee. A living entity is the eternal servitor of the Supreme Lord, and unless he comes to the platform of devotional service, his life-span, good birth, glorious activities and everything else are null and void.

TEXT 11

śrutena tapasā vā kiṁ

vacobhiś citta-vṛttibhiḥ

buddhyā vā kiṁ nipuṇayā

balenendriya-rādhasā

SYNONYMS

śrutena-by Vedic education; tapasā-by austerities; vā-or; kim-what is the meaning; vacobhiḥ-by words; citta-of consciousness; vṛttibhiḥ-by the occupations; buddhyā-by intelligence; vā-or; kim-what is the use; nipuṇayā-expert; balena-by bodily strength; indriya-rādhasā-by power of the senses.

Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the senses?

From the Upaniṣads (Muṇḍaka Upaniṣad 3.2.3) we learn:

nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

Our relationship with the Supreme Lord is never advanced by simple study of the Vedas. There are many Māyāvādī sannyāsīs fully engaged in studying the Vedas, Vedānta-sūtra and Upaniṣads, but unfortunately they cannot grasp the real essence of knowledge. In other words, they do not know the Supreme Personality of Godhead. What, then, is the use in studying all the Vedas if one cannot grasp the essence of the Vedas, Kṛṣṇa? The Lord confirms in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: "By all the Vedas, I am to be known."

There are many religious systems wherein penances and austerities are greatly stressed, but at the end no one understands Kṛṣṇa, the Supreme Personality of Godhead. There is therefore no point in such penance (tapasya). If one has actually approached the Supreme Personality of Godhead, he does not need to undergo severe austerities. The Supreme Personality of Godhead is understood through the process of devotional service. In the Ninth Chapter of Bhagavad-gītā devotional service is explained as rāja-guhyam, the king of all confidential knowledge. There are many good reciters of Vedic literatures, and they recite works such as the Rāmāyaṇa, Śrīmad-Bhāgavatam and Bhagavad-gītā. Sometimes these professional readers manifest very good scholarship and exhibit word jugglery. Unfortunately they are never devotees of the Supreme Lord. Consequently, they cannot impress upon the audience the real essence of knowledge, Kṛṣṇa. There are also many thoughtful writers and creative philosophers, but despite all their learning, if they cannot approach the Supreme Personality of Godhead, they are simply useless mental speculators. There are many sharply intelligent people in this material world, and they discover so many things for sense gratification. They also analytically study all the material elements, but despite their expert knowledge and expert scientific analysis of the whole cosmic manifestation, their endeavors are useless because they cannot understand the Supreme Personality of Godhead.

As far as our senses are concerned, there are many animals, both beasts and birds, who are very expert in exercising their senses more keenly than human beings. For example, vultures or hawks can go very high in the sky, but can see a small body on the ground very clearly. This means that their eyesight is so keen that they can find an eatable corpse from a great distance. Certainly their eyesight is much keener than human beings', but this does not mean that their existence is more important than that of a human being. Similarly, dogs can smell many things from a far distance. Many fish can understand by the power of sound that an enemy is coming. All these examples are described in Śrīmad-Bhāgavatam. If one's senses cannot help him attain the highest perfection of life, realization of the Supreme, they are all useless.

TEXT 12

kiṁ vā yogena sāṅkhyena

nyāsa-svādhyāyayor api

kiṁ vā śreyobhir anyaiś ca

na yatrātma-prado hariḥ

SYNONYMS

kim-what is the use; vā-or; yogena-by mystic yoga practice; sāṅkhyena-by the study of Sāṅkhya philosophy; nyāsa-by accepting sannyāsa; svādhyāyayoḥ-and by study of Vedic literature; api-even; kim-what is the use; vā-or; śreyobhiḥ-by auspicious activities; anyaiḥ-other; ca-and; na-never; yatra-where; ātma-pradaḥ-full satisfaction of self; hariḥ-the Supreme Personality of Godhead.

Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyāsa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.

In Caitanya-caritāmṛta (Madhya 24.109) it is said:

bhakti vinā kevala jñāne 'mukti' nāhi haya
bhakti sādhana kare yei 'prāpta-brahma-laya'

Impersonalists do not take to devotional service, but take to other practices, such as the analytical study of the material elements, the discrimination between matter and spirit, and the mystic yoga system. These are beneficial only insofar as they are complementary to devotional service. Caitanya Mahāprabhu therefore told Sanātana Gosvāmī that without a touch of devotional service, jñāna, yoga and Sāṅkhya philosophy cannot give one the desired results. The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service. The Absolute Truth is realized in three phases-impersonal Brahman, Paramātmā and the Supreme Personality of Godhead. All these require a touch of devotional service. Sometimes it is actually seen that these Māyāvādīs also chant the Hare Kṛṣṇa mahā-mantra, although their motive is to merge into the Brahman effulgence of the Absolute. The yogīs also at times take to chanting the Hare Kṛṣṇa mahā-mantra, but their purpose is different from that of the bhaktas. In all processes-karma, jñāna or yoga-bhakti is required. That is the purport of this verse.

TEXT 13

śreyasām api sarveṣām

ātmā hy avadhir arthataḥ

sarveṣām api bhūtānāṁ

harir ātmātmadaḥ priyaḥ

SYNONYMS

śreyasām-of auspicious activities; api-certainly; sarveṣām-all; ātmā-the self; hi-certainly; avadhiḥ-destination; arthataḥ-factually; sarveṣām-of all; api-certainly; bhūtānām-living entities; hariḥ-the Supreme Personality of Godhead; ātmā-the Supersoul; ātma-daḥ-who can give us our original identity; priyaḥ-very dear.

Factually the Supreme Personality of Godhead is the original source of all self-realization. Consequently, the goal of all auspicious activities-karma, jñāna, yoga and bhakti-is the Supreme Personality of Godhead.

The living entity is the marginal energy of the Supreme Personality of Godhead, and the material world is the external energy. Under the circumstances, one must understand that the Supreme Personality of Godhead is factually the original source of both matter and spirit. This is explained in the Seventh Chapter of Bhagavad-gītā (7.4–5):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe."

The entire cosmic manifestation is but a combination of matter and spirit. The spiritual part is the living entity, and these living entities are described as prakṛti, or energy. The living entity is never described as puruṣa, the Supreme Person; therefore to identify the living entity with the Supreme Lord is simply ignorance. The living entity is the marginal potency of the Supreme Lord, although there is factually no difference between the energy and the energetic. The duty of the living entity is to understand his real identity. When he does, Kṛṣṇa gives him all the facilities to come to the platform of devotional service. That is the perfection of life. This is indicated in the Vedic Upaniṣad:

yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

Lord Kṛṣṇa confirms this in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." The conclusion is that one must come to the platform of bhakti-yoga, even though one may begin with karma-yoga, jñāna-yoga or aṣṭāṅga-yoga. Unless one comes to the platform of bhakti-yoga, self-realization or realization of the Absolute Truth cannot be achieved.

TEXT 14

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

SYNONYMS

yathā-as; taroḥ-of a tree; mūla-the root; niṣecanena-by watering; tṛpyanti-are satisfied; tat-its; skandha-trunk; bhuja-branches; upaśākhāḥ-and twigs; prāṇa-the life air; upahārāt-by feeding; ca-and; yathā-as; indriyāṇām-of the senses; tathā eva-similarly; sarva-of all demigods; arhaṇam-worship; acyuta-of the Supreme Personality of Godhead; ijyā-worship.

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

Sometimes people ask why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gītā (15.1) it is said, ūrdhva-mūlam adhaḥ-śākham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: "I am the source of all spiritual and material worlds." Kṛṣṇa is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Kṛṣṇa (kṛṣṇa-sevā), means automatically serving all the demigods. Sometimes it is argued that karma and jñāna require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jñāna for its successful termination. The fact is, however, that although karma and jñāna cannot be successful without bhakti, bhakti does not require the help of karma and jñāna. Actually, as described by Śrīla Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service should not be contaminated by the touch of karma and jñāna. Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Kṛṣṇa, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His body, the demigods, and the answer is also given in this verse. The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Kṛṣṇa (kṛṣṇa-sevā), everything is complete. As confirmed in Caitanya-caritāmṛta (Madhya 22.62), kṛṣṇe bhakti kaile sarva-karma kṛta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished.

TEXT 15

yathaiva sūryāt prabhavanti vāraḥ

punaś ca tasmin praviśanti kāle

bhūtāni bhūmau sthira-jaṅgamāni

tathā harāv eva guṇa-pravāhaḥ

SYNONYMS

yathā-as; eva-certainly; sūryāt-from the sun; prabhavanti-is generated; vāraḥ-water; punaḥ-again; ca-and; tasmin-unto it; praviśanti-enters; kāle-in due course of time; bhūtāni-all living entities; bhūmau-to the earth; sthira-not moving; jaṅgamāni-and moving; tathā-similarly; harau-unto the Supreme Personality of Godhead; eva-certainly; guṇa-pravāhaḥ-emanation of material nature.

During the rainy season, water is generated from the sun, and in due course of time, during the summer season, the very same water is again absorbed by the sun. Similarly, all living entities, moving and inert, are generated from the earth, and again, after some time, they all return to the earth as dust. Similarly, everything emanates from the Supreme Personality of Godhead, and in due course of time everything enters into Him again.

Because of their poor fund of knowledge, impersonalist philosophers cannot understand how everything comes out from the Supreme person and then merges into Him again. As Brahma-saṁhitā (5.40) confirms:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Transcendental rays emanate from the body of Kṛṣṇa, and within those rays, which are the Brahman effulgence, everything is existing. This is confirmed in Bhagavad-gītā (9.4). Mat-sthāni sarva-bhūtāni. Although Kṛṣṇa is not personally present everywhere, His energy is the cause of all creation. The entire cosmic manifestation is nothing but a display of Kṛṣṇa's energy.

The two examples given in this verse are very vivid. During the rainy season, the rain, by rejuvenating the production of vegetables on earth, enables man and animals to obtain living energy. When there is no rain, food is scarce, and man and animal simply die. All vegetables, as well as moving living entities, are originally products of the earth. They come from the earth, and again they merge into the earth. Similarly, the total material energy is generated from the body of Kṛṣṇa, and at such a time the entire cosmic manifestation is visible. When Kṛṣṇa winds up His energy, everything vanishes. This is explained in a different way in Brahma-saṁhitā (5.48):

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

This entire material creation comes from the body of the Supreme Personality of Godhead and at the time of annihilation again enters into Him. This process of creation and dissolution is made possible by the breathing of the Mahā-Viṣṇu, who is only a plenary portion of Kṛṣṇa.

TEXT 16

etat padaṁ taj jagad-ātmanaḥ paraṁ

sakṛd vibhātaṁ savitur yathā prabhā

yathāsavo jāgrati supta-śaktayo

dravya-kriyā-jñāna-bhidā-bhramātyayaḥ

SYNONYMS

etat-this cosmic manifestation; padam-place of habitation; tat-that; jagat-ātmanaḥ-of the Supreme Personality of Godhead; param-transcendental; sakṛt-sometimes; vibhātam-manifested; savituḥ-of the sun; yathā-as; prabhā-sunshine; yathā-as; asavaḥ-the senses; jāgrati-become manifest; supta-inactive; śaktayaḥ-energies; dravya-physical elements; kriyā-activities; jñāna-knowledge; bhidā-bhrama-differences from misunderstanding; atyayaḥ-passing away.

Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also nondifferent from the Supreme Personality of Godhead. The Supreme Personality is therefore all-pervasive within this material creation. When the senses are active, they appear to be part and parcel of the body, but when the body is asleep, their activities are unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme Person.

This confirms the philosophy of ("simultaneously one and different") propounded by Lord Śrī Caitanya Mahāprabhu. The Supreme Personality of Godhead is simultaneously different and nondifferent from this cosmic manifestation. In a previous verse it has been explained that the Supreme Personality of Godhead, like the root of a tree, is the original cause of everything. It was also explained how the Supreme Personality of Godhead is all-pervasive. He is present within everything in this material manifestation. Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different. One may be in the sunshine, but he is not on the sun itself. Those who live in this material world are living on the bodily rays of the Supreme Personality of Godhead, but they cannot see Him personally in the material condition.

In this verse the word padam indicates the place where the Supreme Personality of Godhead resides. As confirmed in Īśopaniṣad, īśāvāsyam idaṁ sarvam. The proprietor of a house may live in one room of the house, but the entire house belongs to him. A king may live in one room in Buckingham Palace, but the entire palace is considered his property. It is not necessary for the king to live in every room of that palace for it to be his. He may be physically absent from the rooms, but still the entire palace is understood to be his royal domicile.

The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, Vivasvān. This is the meaning of simultaneously one and different (). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Kṛṣṇa is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord.

When one sleeps, the senses are inactive, but this does not mean that the senses are absent. When one is awakened, the senses become active again. Similarly, this cosmic creation is sometimes manifest and sometimes unmanifest, as stated in Bhagavad-gītā (bhūtvā bhūtvā pralīyate). When the cosmic manifestation is dissolved, it is in a kind of sleeping condition, an inactive state. Whether the cosmic manifestation is active or inactive, the energy of the Supreme Lord is always existing. Thus the words "appearance" and "disappearance" apply only to the cosmic manifestation.

TEXT 17

yathā nabhasy abhra-tamaḥ-prakāśā

bhavanti bhūpā na bhavanty anukramāt

evaṁ pare brahmaṇi śaktayas tv amū

rajas tamaḥ sattvam iti pravāhaḥ

SYNONYMS

yathā-as; nabhasi-in the sky; abhra-clouds; tamaḥ-darkness; prakāśāḥ-and illumination; bhavanti-exist; bhū-pāḥ-O Kings; na bhavanti-do not appear; anukramāt-consecutively; evam-thus; pare-supreme; brahmaṇi-in the Absolute; śaktayaḥ-energies; tu-then; amūḥ-those; rajaḥ-passion; tamaḥ-darkness; sattvam-goodness; iti-thus; pravāhaḥ-emanation.

My dear Kings, sometimes in the sky there are clouds, sometimes there is darkness, and sometimes there is illumination. The appearance of all these takes place consecutively. Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness appear as consecutive energies. Sometimes they appear, and sometimes they disappear.

Darkness, illumination and clouds sometimes appear and sometimes disappear, but even when they have disappeared, the potency is still there, always existing. In the sky sometimes we see clouds, sometimes rainfall and sometimes snow. Sometimes we see night, sometimes day, sometimes illumination and sometimes darkness. All these exist due to the sun, but the sun is unaffected by all these changes. Similarly, although the Supreme Personality of Godhead is the original cause of the total cosmic manifestation, He is unaffected by the material existence. This is confirmed in Bhagavad-gītā (7.4):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies."

Although the material, or physical, elements are the energy of the Supreme Personality of Godhead, they are separate. The Supreme Personality of Godhead is therefore not affected by material conditions. The Vedānta-sūtra confirms, janmādy asya yataḥ: [SB 1.1.1] the creation, maintenance and dissolution of this cosmic manifestation are due to the existence of the Supreme Lord. Nonetheless, the Lord is unaffected by all these changes in the material elements. This is indicated by the word pravāha ("emanation"). The sun always shines brilliantly and is not affected by clouds or darkness. Similarly, the Supreme Personality of Godhead is always present in His spiritual energy and is not affected by the material emanations. Brahma-saṁhitā (5.1) confirms:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes." Although He is the supreme cause, the cause of all causes, He is still parama, transcendental, and His form is sac-cid-ānanda, eternal, spiritual bliss. Kṛṣṇa is the shelter of everything, and this is the verdict of all scripture. Kṛṣṇa is the remote cause, and material nature is the immediate cause of the cosmic manifestation. In the Caitanya-caritāmṛta it is said that understanding prakṛti, or nature, to be the cause of everything is like understanding the nipples on the neck of a goat to be the cause of milk. Material nature is the immediate cause of the cosmic manifestation, but the original cause is Nārāyaṇa, Kṛṣṇa. Sometimes people think that the cause of an earthen pot is the earth. We see on a potter's wheel a sufficient amount of earth to produce many pots, and although unintelligent men will say that the earth on the wheel is the cause of the pot, those who are actually advanced will find that the original cause is the potter, who supplies the earth and moves the wheel. Material nature may be a helping factor in the creation of this cosmic manifestation, but it is not the ultimate cause. In Bhagavad-gītā (9.10) the Lord therefore says:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram

"This material nature is working under My direction, O son of Kuntī, and producing all moving and unmoving beings."

The Supreme Lord casts His glance over material energy, and His glance agitates the three modes of nature. Creation then takes place. The conclusion is that nature is not the cause of the material manifestation. The Supreme Lord is the cause of all causes.

TEXT 18

tenaikam ātmānam aśeṣa-dehināṁ

kālaṁ pradhānaṁ puruṣaṁ pareśam

sva-tejasā dhvasta-guṇa-pravāham

ātmaika-bhāvena bhajadhvam addhā

SYNONYMS

tena-therefore; ekam-one; ātmānam-unto the Supreme Soul; aśeṣa-unlimited; dehinām-of the individual souls; kālam-time; pradhānam-the material cause; puruṣam-the Supreme Person; para-īśam-the transcendental controller; sva-tejasā-by His spiritual energy; dhvasta-aloof; guṇa-pravāham-from material emanations; ātma-self; eka-bhāvena-accepting as qualitatively one; bhajadhvam-engage in devotional service; addhā-directly.

Because the Supreme Lord is the cause of all causes, He is the Supersoul of all individual living entities, and He exists as both the remote and immediate cause. Since He is aloof from the material emanations, He is free from their interactions and is Lord of material nature. You should therefore engage in His devotional service, thinking yourself qualitatively one with Him.

According to Vedic calculations, there are three causes of creation-time, the ingredient and the creator. Combined, these are called tritayātmaka, the three causes. Everything in this material world is created by these three causes. All of these causes are found in the Personality of Godhead. As confirmed in Brahma-saṁhitā: sarva-kāraṇa-kāraṇam [Bs. 5.1]. Nārada Muni therefore advises the Pracetās to worship the direct cause, the Supreme Personality of Godhead. As stated before, when the root of a tree is watered, all the parts are energized. According to the advice of Nārada Muni, one should directly engage in devotional service. This will include all pious activity. Caitanya-caritāmṛta states, kṛṣṇe bhakti kaile sarva-karma kṛta haya: when one worships the Supreme Lord, Kṛṣṇa, in devotional service, one automatically performs all other pious activity. In this verse the words sva-tejasā dhvasta-guṇa-pravāham are very significant. The Supreme Personality of Godhead is never affected by the material qualities, although they all emanate from His spiritual energy. Those who are really conversant with this knowledge can utilize everything for the service of the Lord because nothing in this material world is unconnected with the Supreme Personality of Godhead.

TEXT 19

dayayā sarva-bhūteṣu

santuṣṭyā yena kena vā

sarvendriyopaśāntyā ca

tuṣyaty āśu janārdanaḥ

SYNONYMS

dayayā-by showing mercy; sarva-bhūteṣu-to all living entities; santuṣṭyā-by being satisfied; yena kena vā-somehow or other; sarva-indriya-all the senses; upaśāntyā-by controlling; ca-also; tuṣyati-becomes satisfied; āśu-very soon; janārdanaḥ-the Lord of all living entities.

By showing mercy to all living entities, being satisfied somehow or other and controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana.

These are some of the ways in which the Supreme Personality of Godhead can be satisfied by the devotee. The first item mentioned is dayayā sarva-bhūteṣu, showing mercy to all conditioned souls. The best way to show mercy is to spread Kṛṣṇa consciousness. The entire world is suffering for want of this knowledge. People should know that the Supreme Personality of Godhead is the original cause of everything. Knowing this, everyone should directly engage in His devotional service. Those who are actually learned, advanced in spiritual understanding, should preach Kṛṣṇa consciousness all over the world so that people may take to it and make their lives successful.

The word sarva-bhūteṣu is significant because it applies not only to species of life. The devotee can do good not only to humanity but to all living entities as well. Everyone can benefit spiritually by the chanting of the Hare Kṛṣṇa mahā-mantra. When the transcendental vibration of Hare Kṛṣṇa is sounded, even the trees, animals and insects benefit. Thus when one chants the Hare Kṛṣṇa mahā-mantra loudly, he actually shows mercy to all living entities. To spread the Kṛṣṇa consciousness movement throughout the world, the devotees should be satisfied in all conditions.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

(Bhāg. 6.17.28)

It does not matter to the pure devotee if he has to go to hell to preach. The Supreme Lord lives in the heart of a hog, although the Lord is in Vaikuṇṭha. Even while preaching in hell, a pure devotee remains a pure devotee by his constant association with the Supreme Personality of Godhead. To attain this state, one has to control his senses. The senses are automatically controlled when one's mind is engaged in the service of the Lord.

TEXT 20

apahata-sakalaiṣaṇāmalātmany

aviratam edhita-bhāvanopahūtaḥ

nija-jana-vaśa-gatvam ātmano 'yan

na sarati chidravad akṣaraḥ satāṁ hi

SYNONYMS

apahata-vanquished; sakala-all; eṣaṇa-desires; amala-spotless; ātmani-to the mind; aviratam-constantly; edhita-increasing; bhāvanā-with feeling; upahūtaḥ-being called; nija-jana-of His devotees; vaśa-under the control; gatvam-going; ātmanaḥ-His; ayan-knowing; na-never; sarati-goes away; chidra-vat-like the sky; akṣaraḥ-the Supreme Personality of Godhead; satām-of the devotees; hi-certainly.

Being completely cleansed of all material desires, the devotees are freed from all mental contamination. Thus they can always think of the Lord constantly and address Him very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by His devotees, does not leave them for a second, just as the sky overhead never becomes invisible.

It is clear from the previous verse that the Supreme Personality of Godhead, Janārdana, is very quickly satisfied by the activities of His devotees. The pure devotee is always absorbed in the thought of the Supreme Personality of Godhead. As stated, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. By always thinking of Kṛṣṇa, the pure devotee's heart is freed from all kinds of desires. In the material world, the heart of the living entity is filled with material desires. When the living entity is cleansed, he does not think of anything material. As the mind is completely cleansed, one attains the perfectional stage of mystic yoga, for then the yogī always sees the Supreme Personality of Godhead within his heart (dhyanāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]). As soon as the Lord is seated within the heart of the devotee, the devotee cannot be contaminated by the material modes of nature. As long as one is under the control of the material modes, he desires so many things and makes so many plans for material sense enjoyment, but as soon as the Lord is perceived in the heart, all material desires vanish. When the mind is completely free from material desire, the devotee can think of the Lord constantly. In this way he becomes completely dependent upon the lotus feet of the Lord. Caitanya Mahāprabhu prays:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"My dear Lord, I am Your eternal servant, but somehow or other I have fallen into the ocean of this material world. Kindly pick me up and fix me as a speck of dust at Your lotus feet." (Śikṣāṣṭaka 5) Similarly, Śrīla Narottama dāsa Ṭhākura prays:

hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta,
karuṇā karaha ei-bāra
narottama-dāsa kaya, nā ṭheliha rāṅgā-pāya,
tomā vine ke āche āmāra

"My dear Lord, You are now present with the daughter of King Vṛṣabhānu, Śrīmatī Rādhārāṇī. Now both of You please be merciful upon me. Don't kick me away, because I have no shelter other than You."

In this way the Supreme Personality of Godhead becomes dependent on His devotee. The Lord is invincible, yet He is conquered by His pure devotee. He enjoys being dependent on His devotee, just as Kṛṣṇa enjoyed being dependent on the mercy of mother Yaśodā. Thinking Himself dependent on the devotee gives the Supreme Lord great enjoyment. Sometimes a king may engage a joker, and in the process of joking, the king is sometimes insulted. The king, however, enjoys these activities. Everyone worships the Supreme Lord with great reverence; therefore the Lord sometimes wants to enjoy the chastisement of His devotees. In this way the relationship eternally existing between the Lord and His devotees is fixed, just like the sky overhead.

TEXT 21

na bhajati kumanīṣiṇāṁ sa ijyāṁ

harir adhanātma-dhana-priyo rasa-jñaḥ

śruta-dhana-kula-karmaṇāṁ madair ye

vidadhati pāpam akiñcaneṣu satsu

SYNONYMS

na-never; bhajati-accepts; ku-manīṣiṇām-of persons with a dirty heart; saḥ-He; ijyām-offering; hariḥ-the Supreme Lord; adhana-to those who have no material possessions; ātma-dhana-simply dependent on the Lord; priyaḥ-who is dear; rasa-jñaḥ-who accepts the essence of life; śruta-education; dhana-wealth; kula-aristocracy; karmaṇām-and of fruitive activities; madaiḥ-by pride; ye-all those who; vidadhati-perform; pāpam-disgrace; akiñcaneṣu-without material possessions; satsu-unto the devotees.

The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing the devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them.

The Supreme Personality of Godhead is dependent on His pure devotees. He does not even accept the offerings of those who are not devotees. A pure devotee is one who feels He does not possess anything material. A devotee is always happy in possessing the devotional service of the Lord. Devotees may sometimes appear materially poor, but because they are spiritually advanced and enriched, they are most dear to the Supreme Personality of Godhead. Such devotees are free from attachment to family, society, friendship, children and so on. They abandon affection for all these material possessions and are always happy in possessing the shelter of the lotus feet of the Lord. The Supreme Personality of Godhead understands the position of His devotee. If a person derides a pure devotee, he is never recognized by the Supreme Personality of Godhead. In other words, the Supreme Lord never excuses one who offends a pure devotee. There are many examples of this in history. A great mystic yogi, Durvāsā Muni, offended the great devotee Ambarīṣa Mahārāja. The great sage Durvāsā was to be chastised by the Sudarśana cakra of the Lord. Even though the great mystic directly approached the Supreme Personality of Godhead, he was never excused. Those on the path of liberation should be very careful not to offend a pure devotee.

TEXT 22

śriyam anucaratīṁ tad-arthinaś ca

dvipada-patīn vibudhāṁś ca yat sva-pūrṇaḥ

na bhajati nija-bhṛtya-varga-tantraḥ

katham amum udvisṛjet pumān kṛta-jñaḥ

SYNONYMS

śriyam-the goddess of fortune; anucaratīm-who follows Him; tat-of her; arthinaḥ-those who aspire to get the favor; ca-and; dvipada-patīn-rulers of the human beings; vibudhān-demigods; ca-also; yat-because; sva-pūrṇaḥ-self-sufficient; na-never; bhajati-cares for; nija-own; bhṛtya-varga-on His devotees; tantraḥ-dependent; katham-how; amum-Him; udvisṛjet-can give up; pumān-a person; kṛta-jñaḥ-grateful.

Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and demigods who are after the favors of the goddess of fortune. Where is that person who is actually grateful and will not worship the Personality of Godhead?

Lakṣmī, the goddess of fortune, is worshiped by all materialistic men, including big kings, and demigods in heaven. Lakṣmī, however, is always after the Supreme Personality of Godhead, even though He does not require her service. Brahma-saṁhitā says that the Lord is worshiped by hundreds and thousands of goddesses of fortune, but the Supreme Lord does not require service from any of them because if He so desires He can produce millions of goddesses of fortune through His spiritual energy, the pleasure potency. This very Personality of Godhead, out of His causeless mercy, becomes dependent on the devotees. How fortunate, then, is a devotee who is thus favored by the Personality of Godhead. What ungrateful devotee will not worship the Lord and enter into His devotional service? Actually, a devotee cannot forget his obligation to the Supreme Personality of Godhead even for a single moment. Śrīla Viśvanātha Cakravartī Ṭhākura says that both the Supreme Lord and His devotee are rasa jña, full of transcendental humor. The mutual attachment between the Supreme Lord and His devotee is never to be considered material. It always exists as a transcendental fact. There are eight types of transcendental ecstasy (known as bhāva, anubhāva, sthāyi-bhāva and so on), and these are discussed in The Nectar of Devotion. Those who are unaware of the position of the living entity and the Supreme Person, Kṛṣṇa, think that the mutual attachment between the Lord and His devotees is a creation of the material energy. Factually such attachment is natural both for the Supreme Lord and for the devotee, and it cannot be accepted as material.

TEXT 23

maitreya uvāca

iti pracetaso rājann

anyāś ca bhagavat-kathāḥ

śrāvayitvā brahma-lokaṁ

yayau svāyambhuvo muniḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; pracetasaḥ-the Pracetās; rājan-O King; anyāḥ-others; ca-also; bhagavat-kathāḥ-topics about the relationship with the Supreme Personality of Godhead; śrāvayitvā-after instructing; brahma-lokam-to Brahmaloka; yayau-went back; svāyambhuvaḥ-the son of Lord Brahmā; muniḥ-the great sage.

The great sage Maitreya continued: My dear King Vidura, Śrī Nārada Muni, the son of Lord Brahmā, thus described all these relationships with the Supreme Personality of Godhead to the Pracetās. Afterward, he returned to Brahmaloka.

One has to hear about the Supreme Personality of Godhead from a pure devotee. The Pracetās got this opportunity from the great sage Nārada, who told them of the activities of the Supreme Personality of Godhead and His devotees.

TEXT 24

te 'pi tan-mukha-niryātaṁ

yaśo loka-malāpaham

harer niśamya tat-pādaṁ

dhyāyantas tad-gatiṁ yayuḥ

SYNONYMS

te-the Pracetās; api-also; tat-of Nārada; mukha-from the mouth; niryātam-gone forth; yaśaḥ-glorification; loka-of the world; mala-sins; apaham-destroying; hareḥ-of Lord Hari; niśamya-having heard; tat-of the Lord; pādam-feet; dhyāyantaḥ-meditating upon; tat-gatim-unto His abode; yayuḥ-went.

Hearing from Nārada's mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination.

Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetās easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Viṣṇuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination. As Kṛṣṇa says in Bhagavad-gītā (18.65):

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."

TEXT 25

etat te 'bhihitaṁ kṣattar

yan māṁ tvaṁ paripṛṣṭavān

pracetasāṁ nāradasya

saṁvādaṁ hari-kīrtanam

SYNONYMS

etat-this; te-unto you; abhihitam-instructed; kṣattaḥ-O Vidura; yat-whatever; mām-unto me; tvam-you; paripṛṣṭavān-inquired; pracetasām-of the Pracetās; nāradasya-of Nārada; saṁvādam-conversation; hari-kīrtanam-describing the glories of the Lord.

My dear Vidura, I have told you everything you wanted to know about the conversation between Nārada and the Pracetās, the conversation describing the glories of the Lord. I have related this as far as possible.

Śrīmad-Bhāgavatam describes the glories of the Lord and His devotees. Because the whole subject matter is the glorification of the Lord, naturally the glorification of His devotees automatically follows.

TEXT 26

śrī-śuka uvāca

ya eṣa uttānapado

mānavasyānuvarṇitaḥ

vaṁśaḥ priyavratasyāpi

nibodha nṛpa-sattama

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yaḥ-which; eṣaḥ-this dynasty; uttānapadaḥ-of King Uttānapāda; mānavasya-the son of Svāyambhuva Manu; anuvarṇitaḥ-described, following in the footprints of previous ācāryas; vaṁśaḥ-dynasty; priyavratasya-of King Priyavrata; api-also; nibodha-try to understand; nṛpa-sattama-O best of kings.

Śukadeva Gosvāmī continued: O best of kings [King Parīkṣit], I have now finished telling about the descendants of the first son of Svāyambhuva Manu, Uttānapāda. I shall now try to relate the activities of the descendants of Priyavrata, the second son of Svāyambhuva Manu. Please hear them attentively.

Dhruva Mahārāja was the son of King Uttānapāda, and as far as the descendants of Dhruva Mahārāja or King Uttānapāda are concerned, their activities have been described up to the point of the Pracetās. Now Śrī Śukadeva Gosvāmī desires to describe the descendants of Mahārāja Priyavrata, the second son of Svāyambhuva Manu.

TEXT 27

yo nāradād ātma-vidyām

adhigamya punar mahīm

bhuktvā vibhajya putrebhya

aiśvaraṁ samagāt padam

SYNONYMS

yaḥ-one who; nāradāt-from the great sage Nārada; ātma-vidyām-spiritual knowledge; adhigamya-after learning; punaḥ-again; mahīm-the earth; bhuktvā-after enjoying; vibhajya-after dividing; putrebhyaḥ-unto his sons; aiśvaram-transcendental; samagāt-achieved; padam-position.

Although Mahārāja Priyavrata received instructions from the great sage Nārada, he still engaged in ruling the earth. After fully enjoying material possessions, he divided his property among his sons. He then attained a position by which he could return home, back to Godhead.

TEXT 28

imāṁ tu kauṣāraviṇopavarṇitāṁ

kṣattā niśamyājita-vāda-sat-kathām

pravṛddha-bhāvo 'śru-kalākulo muner

dadhāra mūrdhnā caraṇaṁ hṛdā hareḥ

SYNONYMS

imām-all this; tu-then; kauṣāraviṇā-by Maitreya; upavarṇitām-described; kṣattā-Vidura; niśamya-after hearing; ajita-vāda-glorification of the Supreme Lord; sat-kathām-transcendental message; pravṛddha-enhanced; bhāvaḥ-ecstasies; aśru-of tears; kalā-by particles; ākulaḥ-overwhelmed; muneḥ-of the great sage; dadhāra-captured; mūrdhnā-by the head; caraṇam-the lotus feet; hṛdā-by the heart; hareḥ-of the Supreme Personality of Godhead.

My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. He then fixed the Supreme Personality of Godhead within the core of his heart.

This is a sign of associating with great devotees. A devotee takes instructions from a liberated soul and is thus overwhelmed by ecstasy from transcendental pleasure. As stated by Prahlāda Mahārāja:

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

(Bhāg. 7.5.32)

One cannot become a perfect devotee of the Lord without having touched the lotus feet of a great devotee. One who has nothing to do with this material world is called niṣkiñcana. The process of self-realization and the path home, back to Godhead, means surrendering to the bona fide spiritual master and taking the dust of his lotus feet on one's head. Thus one advances on the path of transcendental realization. Vidura had this relationship with Maitreya, and he attained the results.

TEXT 29

vidura uvāca

so 'yam adya mahā-yogin

bhavatā karuṇātmanā

darśitas tamasaḥ pāro

yatrākiñcana-go hariḥ

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-that; ayam-this; adya-today; mahā-yogin-O great mystic; bhavatā-by you; karuṇa-ātmanā-most merciful; darśitaḥ-I have been shown; tamasaḥ-of the darkness; pāraḥ-the other side; yatra-where; akiñcana-gaḥ-approachable by the materially free; hariḥ-the Supreme Personality of Godhead.

Śrī Vidura said: O great mystic, O greatest of all devotees, by your causeless mercy I have been shown the path of liberation from this world of darkness. By following this path, a person liberated from the material world can return home, back to Godhead.

This material world is called tamaḥ, dark, and the spiritual world is called light. The Vedas enjoin that everyone should try to get out of the darkness and go to the kingdom of light. Information of that kingdom of light can be attained through the mercy of a self-realized soul. One also has to get rid of all material desires. As soon as one frees himself from material desires and associates with a liberated person, the path back home, back to Godhead, is clear.

TEXT 30

śrī-śuka uvāca

ity ānamya tam āmantrya

viduro gajasāhvayam

svānāṁ didṛkṣuḥ prayayau

jñātīnāṁ nirvṛtāśayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ānamya-offering obeisances; tam-unto Maitreya; āmantrya-taking permission; viduraḥ-Vidura; gaja-sāhvayam-the city of Hastināpura; svānām-own; didṛkṣuḥ-desiring to see; prayayau-left that place; jñātīnām-of his kinsmen; nirvṛta-āśayaḥ-free from material desires.

Śukadeva Gosvāmī continued: Vidura thus offered obeisances unto the great sage Maitreya and, taking his permission, started for the city of Hastināpura to see his own kinsmen, although he had no material desires.

When a saintly person wants to see his kinsmen, he has no material desire to see them. He simply wants to give them some instructions so that they can benefit. Vidura belonged to the royal family of the Kauravas, and although he knew that all the family members were destroyed at the Battle of Kurukṣetra, he nonetheless wanted to see his elder brother, Dhṛtarāṣṭra, to see if he could deliver Dhṛtarāṣṭra from the clutches of māyā. When a great saintly person like Vidura sees his relatives, he desires only to deliver them from the clutches of māyā. Vidura thus offered his respectful obeisances to his spiritual master and departed for the city of Hastināpura, the kingdom of the Kauravas.

TEXT 31

etad yaḥ śṛṇuyād rājan

rājñāṁ hary-arpitātmanām

āyur dhanaṁ yaśaḥ svasti

gatim aiśvaryam āpnuyāt

SYNONYMS

etat-this; yaḥ-one who; śṛṇuyāt-hears; rājan-O King Parīkṣit; rājñām-of kings; hari-unto the Supreme Personality of Godhead; arpita-ātmanām-who have given their life and soul; āyuḥ-duration of life; dhanam-wealth; yaśaḥ-reputation; svasti-good fortune; gatim-the ultimate goal of life; aiśvaryam-material opulence; āpnuyāt-achieves.

O King, those who hear these topics about kings who are completely surrendered to the Supreme Personality of Godhead obtain without difficulty a long life, wealth, good reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead.

Thus end the Bhaktivedanta purports of the Fourth Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Nārada Instructs the Pracetās."

END OF THE FOURTH CANTO

Fifth Canto

Chapter One

The Activities of Mahārāja Priyavrata

This chapter describes how King Priyavrata enjoyed royal opulence and majesty and then returned to full knowledge. King Priyavrata was detached from worldly opulence, and then he became attached to his kingdom, but finally he again became detached from material enjoyment and thus achieved liberation. When King Parīkṣit heard about this, he was struck with wonder, but he was somewhat bewildered as to how a devotee with no attachment for material enjoyment could later become attached to it. Thus in astonishment he questioned Śukadeva Gosvāmī about this.

In response to the King's inquiries, Śukadeva Gosvāmī said that devotional service, being transcendental, cannot be deviated by any material influences. Priyavrata had received transcendental knowledge from the instructions of Nārada, and therefore he did not want to enter a materialistic life of enjoyment in a kingdom. He accepted the kingdom, however, at the request of such superior demigods as Lord Brahmā and Lord Indra, the King of heaven.

Everything is under the control of the Supreme Personality of Godhead, the supreme controller, and everyone must work accordingly. Just as a bull is controlled by a rope tied to its nose, so all conditioned souls are forced to work under the spells of the modes of nature. A civilized man, therefore, works according to the institution of varṇa and āśrama. Even in materialistic life, however, no one is free to act. Everyone is compelled to accept a certain type of body offered by the Supreme Lord and thus be allotted different grades of happiness and distress. Therefore even if one artificially leaves home and goes to the forest, he again becomes attached to materialistic life. Family life is compared to a fortress for practicing sense control. When the senses are controlled. one may live either at home or in the forest; there is no difference.

When Mahārāja Priyavrata, following the instruction of Lord Brahmā. accepted the royal throne, his father, Manu, left home for the forest. Mahārāja Priyavrata then married Barhiṣmatī, the daughter of Viśvakarmā. In the womb of Barhiṣmatī he begot ten sons, named Āgnīdhra, Idhmajihva, Yajñabāhu, Mahāvīra, Hiraṇyaretā, Ghṛtapṛṣṭha, Savana, Medhātithi, Vītihotra and Kavi. He also begot one daughter, whose name was Ūrjasvatī. Mahārāja Priyavrata lived with his wife and family for many thousands of years. The impressions from the rims of Mahārāja Priyavrata's chariot wheels created seven oceans and seven islands. Of the ten sons of Priyavrata, three sons named Kavi, Mahāvīra and Savana accepted sannyāsa, the fourth order of life, and the remaining seven sons became the rulers of the seven islands. Mahārāja Priyavrata also had a second wife, in whom he begot three sons named Uttama, Raivata and Tāmasa. All of them were elevated to the post of Manu. Śukadeva Gosvāmī thus described how Mahārāja Priyavrata achieved liberation.

TEXT 1

rājovāca

priyavrato bhāgavata

ātmārāmaḥ kathaṁ mune

gṛhe 'ramata yan-mūlaḥ

karma-bandhaḥ parābhavaḥ

SYNONYMS

rājā uvāca-King Parīkṣit said; priya-vrataḥ-King Priyavrata; bhāgavataḥ-the great devotee; ātma-ārāmaḥ-who takes pleasure in self-realization; katham-why; mune-O great sage; gṛhe-at home; aramata-enjoyed; yat-mūlaḥ-having which as the root cause; karma-bandhaḥ-the bondage of fruitive activities; parābhavaḥ-the defeat of one's human mission.

King Parīkṣit inquired from Śukadeva Gosvāmī: O great sage, why did King Priyavrata, who was a great, self-realized devotee of the Lord, remain in household life, which is the root cause of the bondage of karma [fruitive activities] and which defeats the mission of human life?

In the Fourth Canto, Śrīla Śukadeva Gosvāmī explains that Nārada Muni perfectly instructed King Priyavrata about the mission of human life. The mission of human life is to realize one's self and then gradually to go back home, back to Godhead. Since Nārada Muni instructed the King fully on this subject, why did he again enter household life, which is the main cause of material bondage? Mahārāja Parīkṣit was greatly astonished that King Priyavrata remained in household life, especially since he was not only a self-realized soul but also a first-class devotee of the Lord. A devotee actually has no attraction for household life, but surprisingly, King Priyavrata enjoyed household life very much. One may argue, "Why is it wrong to enjoy household life?" The reply is that in household life one becomes bound by the results of fruitive activities. The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as long as one is forgetful of his life's mission and acts like an ordinary animal-eating, sleeping, mating and defending-he must continue his conditioned life of material existence. Such a life is called svarūpa-vismṛti, forgetfulness of one's real constitutional position. Therefore in Vedic civilization one is trained in the very beginning of life as a brahmacārī. A brahmacārī must execute austerities and refrain from sex indulgence. Therefore if one is completely trained in the principles of brahmacarya, he generally does not enter household life. He is then called a naiṣṭhika-brahmacārī, which indicates total celibacy. King Parīkṣit was thus astonished that the great King Priyavrata, although trained in the principles of naiṣṭhika-brahmacarya, entered household life.

The words bhāgavata ātmārāmaḥ are very significant in this verse. If one is self-satisfied as is the Supreme Personality of Godhead, he is called bhāgavata ātmārāmaḥ. There are different types of satisfaction. Karmīs are satisfied in their fruitive activities, jñānīs are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord's service. The Lord is self-satisfied because He is fully opulent, and one who is satisfied by serving Him is called bhāgavata ātmārāmaḥ. Manuṣyāṇāṁ sahasreṣu: [Bg. 7.3] out of many thousands of persons, one may endeavor for liberation, and of many thousands of persons attempting to become liberated, one may achieve liberation from the anxieties of material existence and become self-satisfied. Even that satisfaction, however, is not the ultimate satisfaction. The jñānīs and the karmīs have desires, as do the yogīs, but devotees have no desires. Satisfaction in the service of the Lord is called akāma, freedom from desire, and this is the ultimate satisfaction. Therefore Mahārāja Parīkṣit inquired, "How could one who was fully satisfied on the highest platform be satisfied with family life?"

The word parābhavaḥ in this verse is also significant. When one is satisfied in family life, he is doomed because he must already have forgotten his relationship with the Lord. Prahlāda Mahārāja describes how the activities of family life implicate one more and more. Ātma-pātaṁ gṛham andha-kūpam: household life is like a dark well. If one falls into this well, his spiritual death is assured. How Priyavrata Mahārāja remained a liberated paramahaṁsa even within family life is described in the next verse.

TEXT 2

na nūnaṁ mukta-saṅgānāṁ

tādṛśānāṁ dvijarṣabha

gṛheṣv abhiniveśo 'yaṁ

puṁsāṁ bhavitum arhati

SYNONYMS

na-not; nūnam-certainly; mukta-saṅgānām-who are free from attachment; tādṛśānām-such; dvija-ṛṣabha-O greatest of the brāhmaṇas; gṛheṣu-to family life; abhiniveśaḥ-excessive attachment; ayam-this; puṁsām-of persons; bhavitum-to be; arhati-is possible.

Devotees are certainly liberated persons. Therefore, O greatest of the brāhmaṇas, they cannot possibly be absorbed in family affairs.

In Bhakti-rasāmṛta-sindhu it is said that by executing devotional service to the Lord, one can understand the transcendental position of the living being and the Supreme Personality of Godhead. The Supreme Personality of Godhead cannot be understood by any means except bhakti. The Lord confirms this in Śrīmad-Bhāgavatam (11.14.21). Bhaktyāham ekayā grāhyaḥ: "only by executing devotional service can one appreciate Me." Similarly, in Bhagavad-gītā (18.55) Lord Kṛṣṇa says, bhaktyā mām abhijānāti: "simply by discharging devotional service, one can understand Me." Thus for a bhakta to become attached to family affairs is impossible, since a bhakta and his associates are liberated. Everyone is searching after ānanda, or bliss, but in the material world there can never be any bliss. It is only possible in devotional service. Attachment for family affairs and devotional service are incompatible. Therefore Mahārāja Parīkṣit was somewhat surprised to hear that Mahārāja Priyavrata was simultaneously attached to devotional service and to family life.

TEXT 3

mahatāṁ khalu viprarṣe

uttamaśloka-pādayoḥ

chāyā-nirvṛta-cittānāṁ

na kuṭumbe spṛhā-matiḥ

SYNONYMS

mahatām-of great devotees; khalu-certainly; vipra-ṛṣe-O great sage among the brāhmaṇas; uttama-śloka-pādayoḥ-of the lotus feet of the Supreme Personality of Godhead; chāyā-by the shade; nirvṛta-satiated; cittānām-whose consciousness; na-never; kuṭumbe-to family members; spṛhā-matiḥ-consciousness with attachment.

Elevated mahātmās who have taken shelter of the lotus feet of the Supreme Personality of Godhead are fully satiated by the shade of those lotus feet. Their consciousness cannot possibly become attached to family members.

Śrīla Narottama dāsa Ṭhākura has sung, nitāi pada-kamala, koṭī-candra suśītala, ye chāyāya jagat juḍāya. He describes the shade of the lotus feet of Lord Nityānanda as being so nice and cooling that all materialists, who are always in the blazing fire of material activities, may come under the shade of His lotus feet and be fully relieved and satiated. The distinction between family life and spiritual life can be experienced by any person who has undergone the tribulations of living with a family. One who comes under the shelter of the lotus feet of the Lord never becomes attracted by the activities of family life. As stated in Bhagavad-gītā (2.59), paraṁ dṛṣṭvā nivartate: one gives up lower engagements when he experiences a higher taste. Thus one becomes detached from family life as soon as he comes under the shelter of the lotus feet of the Lord.

TEXT 4

saṁśayo 'yaṁ mahān brahman

dārāgāra-sutādiṣu

saktasya yat siddhir abhūt

kṛṣṇe ca matir acyutā

SYNONYMS

saṁśayaḥ-doubt; ayam-this; mahān-great; brahman-O brāhmaṇa; dāra-to the wife; āgāra-home; suta-children; ādiṣu-and so on; saktasya-of a person attached; yat-because; siddhiḥ-perfection; abhūt-became; kṛṣṇe-unto Kṛṣṇa; ca-also; matiḥ-attachment; acyutā-infallible.

The King continued: O great brāhmaṇa, this is my great doubt. How was it possible for a person like King Priyavrata, who was so attached to wife, children and home, to achieve the topmost infallible perfection in Kṛṣṇa consciousness?

King Parīkṣit wondered how a person so attached to wife, children and home could become so perfectly Kṛṣṇa conscious. Prahlāda Mahārāja has said:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām

A gṛhavrata, one who has taken a vow to execute family duties, has no chance to become Kṛṣṇa conscious. This is because most gṛhavratas are guided by sense gratification and therefore gradually glide down to the darkest regions of material existence (adānta-gobhir viśatāṁ tamisram). How can they possibly become perfect in Kṛṣṇa consciousness? Mahārāja Parīkṣit asked Śukadeva Gosvāmī to resolve this great doubt.

TEXT 5

śrī-śuka uvāca

bāḍham uktaṁ bhagavata uttamaślokasya śrīmac-caraṇāravinda-makaranda-rasa āveśita-cetaso bhāgavata-paramahaṁsa-dayita-kathāṁ kiñcid antarāya-vihatāṁ svāṁ śivatamāṁ padavīṁ na prāyeṇa hinvanti.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bāḍham-correct; uktam-what you have said; bhagavataḥ-of the Personality of Godhead; uttama-ślokasya-who is praised with excellent verses; śrīmat-caraṇa-aravinda-of the feet, which are just like the most beautiful fragrant lotus flowers; makaranda-honey; rase-in the nectar; āveśita-absorbed; cetasaḥ-whose hearts; bhāgavata-to the devotees; paramahaṁsa-liberated persons; dayita-pleasing; kathām-glorification; kiñcit-sometimes; antarāya-by impediments; vihatām-checked; svām-own; śiva-tamām-most exalted; padavīm-position; na-do not; prāyeṇa-almost always; hinvanti-give up.

Śrī Śukadeva Gosvāmī said: What you have said is correct. The glories of the Supreme Personality of Godhead, who is praised in eloquent, transcendental verses by such exalted personalities as Brahmā, are very pleasing to great devotees and liberated persons. One who is attached to the nectarean honey of the Lord's lotus feet, and whose mind is always absorbed in His glories, may sometimes be checked by some impediment, but he still never gives up the exalted position he has acquired.

Śrī Śukadeva Gosvāmī accepted both of the King's propositions-that a person who is advanced in Kṛṣṇa consciousness cannot embrace materialistic life again and that one who has embraced materialistic life cannot take up Kṛṣṇa consciousness at any stage of his existence. Although accepting both these statements, Śukadeva Gosvāmī qualified them by saying that a person who has once absorbed his mind in the glories of the Supreme Personality of Godhead may sometimes be influenced by impediments, but he still does not give up his exalted devotional position.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, there are two kinds of impediments to devotional service. The first is an offense at the lotus feet of a Vaiṣṇava. This is called vaiṣṇava-aparādha. Śrī Caitanya Mahāprabhu warned His devotees not to commit vaiṣṇava-aparādha, which He described as the mad elephant offense. When a mad elephant enters a beautiful garden, it destroys everything, leaving a barren field. Similarly, the power of vaiṣṇava-aparādha is so great that even an advanced devotee becomes almost devoid of his spiritual assets if he commits it. Since Kṛṣṇa consciousness is eternal, it cannot be destroyed altogether, but advancement may be checked for the time being. Thus vaiṣṇava-aparādha is one kind of impediment to devotional service. Sometimes, however, the Supreme Personality of Godhead or His devotee desires to impede one's devotional service. For example, Hiraṇyakaśipu and Hiraṇyākṣa were formerly Jaya and Vijaya, the gatekeepers in Vaikuṇṭha, but by the desire of the Lord, they became His enemies for three lives. Thus the desire of the Lord is another kind of impediment. But in both cases, the pure devotee, once advanced in Kṛṣṇa consciousness, cannot be lost. Following the orders of his superiors (Svāyambhuva and Lord Brahmā), Priyavrata accepted family life, but this did not mean he lost his position in devotional service. Kṛṣṇa consciousness is perfect and eternal, and therefore it cannot be lost under any circumstances. Because the material world is full of obstructions to advancement in Kṛṣṇa consciousness, there may appear to be many impediments, yet Kṛṣṇa, the Supreme Personality of Godhead, declares in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: once one has taken shelter at the lotus feet of the Lord, he cannot be lost.

In this verse, the word śivatamām is very significant. Śivatamām means "the most auspicious." The devotional path is so auspicious that a devotee cannot be lost under any circumstances. This is described in the Śrīmad Bhagavad-gītā by the Lord Himself. pārtha naiveha nāmutra vināśas tasya vidyate: "My dear Arjuna, for a devotee there is no question of being lost, either in this life or in the next." (Bg. 6.40) In Bhagavad-gītā (6.43) the Lord clearly explains how this is so.

tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana

By the order of the Lord, a perfect devotee sometimes comes to this material world like an ordinary human being. Because of his previous practice, such a perfect devotee naturally becomes attached to devotional service, apparently without cause. Despite all kinds of impediments due to surrounding circumstances, he automatically perseveres in devotional service and gradually advances until he once again becomes perfect. Bilvamaṅgala Ṭhākura had been an advanced devotee in his previous life, but in his next life he became greatly fallen and was attached to a prostitute. Suddenly, however, his entire behavior was changed by the words of the very prostitute who had so much attracted him, and he became a great devotee. In the lives of exalted devotees, there are many such instances, proving that once one has taken to the shelter of the lotus feet of the Lord, he cannot be lost (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati).

The fact is, however, that one becomes a devotee when he is completely freed from all reactions to sinful life. As Kṛṣṇa states in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvanda-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of illusion, engage themselves in My service with determination." On the other hand, as Prahlāda Mahārāja said:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām

A person who is too attached to materialistic family life-home, family, wife, children and so on-cannot develop Kṛṣṇa consciousness.

These apparent contradictions are resolved in the life of a devotee by the grace of the Supreme Lord, and therefore a devotee is never bereft of his position on the path of liberation, which is described in this verse as śivatamāṁ padavīm.

TEXT 6

yarhi vāva ha rājan sa rāja-putraḥ priyavrataḥ parama-bhāgavato nāradasya caraṇopasevayāñjasāvagata-paramārtha-satattvo brahma-satreṇa dīkṣiṣyamāṇo 'vani-tala-paripālanāyāmnāta-pravara-guṇa-gaṇaikānta-bhājanatayā sva-pitropāmantrito bhagavati vāsudeva evāvyavadhāna-samādhi-yogena samāveśita-sakala-kāraka-kriyā-kalāpo naivābhyanandad yadyapi tad apratyāmnātavyaṁ tad-adhikaraṇa ātmano 'nyasmād asato 'pi parābhavam anvīkṣamāṇaḥ.

SYNONYMS

yarhi-because; vāva ha-indeed; rājan-O King; saḥ-he; rāja-putraḥ-the Prince; priyavrataḥ-Priyavrata; parama-supreme; bhāgavataḥ-devotee; nāradasya-of Nārada; caraṇa-the lotus feet; upasevayā-by serving; añjasā-quickly; avagata-became aware of; parama-artha-transcendental subject matter; sa-tattvaḥ-with all knowable facts; brahma-satreṇa-by continuous discussion of the Supreme; dīkṣiṣyamāṇaḥ-desiring to fully dedicate himself; avani-tala-the surface of the globe; paripālanāya-to rule over; āmnāta-directed in the revealed scriptures; pravara-highest; guṇa-of qualities; gaṇa-the sum total; ekānta-without deviation; bhājanatayā-because of his possessing; sva-pitrā-by his father; upāmantritaḥ-being asked; bhagavati-in the Supreme Personality of Godhead; vāsudeve-the all-pervading Lord; eva-certainly; avyavadhāna-without cessation; samādhi-yogena-by practicing yoga in complete absorption; samāveśita-completely dedicated; sakala-all; kāraka-senses; kriyā-kalāpaḥ-whose total activities; na-not; eva-thus; abhyanandat-welcomed; yadyapi-although; tat-that; apratyāmnātavyam-not to be rejected for any reason; tat-adhikaraṇe-in occupying that post; ātmanaḥ-of himself; anyasmāt-by other engagements; asataḥ-material; api-certainly; parābhavam-deterioration; anvīkṣamāṇaḥ-foreseeing.

Śukadeva Gosvāmī continued: My dear King, Prince Priyavrata was a great devotee because he sought the lotus feet of Nārada, his spiritual master, and thus achieved the highest perfection in transcendental knowledge. With advanced knowledge, he always engaged in discussing spiritual subjects and did not divert his attention to anything else. The Prince's father then asked him to take charge of ruling the world. He tried to convince Priyavrata that this was his duty as indicated in the revealed scriptures. Prince Priyavrata, however, was continuously practicing bhakti-yoga by constantly remembering the Supreme Personality of Godhead, thus engaging all his senses in the service of the Lord. Therefore, although the order of his father could not be rejected, the Prince did not welcome it. Thus he very conscientiously raised the question of whether he might be diverted from devotional service by accepting the responsibility of ruling over the world.

Śrīla Narottama dāsa Ṭhākura has sung, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Without serving the lotus feet of a pure Vaiṣṇava or spiritual master, no one has ever attained perfect liberation from material bondage." prince Priyavrata regularly served the lotus feet of Nārada, and thus the Prince perfectly understood transcendental subjects in truth (sa-tattvaḥ). The word sa-tattvaḥ means that Priyavrata knew all the facts about the spirit soul, the Supreme Personality of Godhead, and the relationship between the spirit soul and the Supreme Personality of Godhead, and he also knew all about this material world and the relationship of the spirit soul and the Supreme Lord within the material world. Thus the Prince decided to engage himself only in rendering service to the Lord.

When Priyavrata's father, Svāyambhuva Manu, requested him to accept the responsibility of ruling over the world, he did not welcome the suggestion. This is the symptom of a great, liberated devotee. Even though engaged in worldly affairs, he does not take pleasure in them, but remains always absorbed in the Lord's service. While thus serving the Lord, he deals externally with worldly affairs without being affected. For example, although he has no attraction for his children, he cares for them and educates them to become devotees. Similarly, he speaks to his wife with affectionate words, but he is not attached to her. By rendering devotional service, a devotee acquires all the good qualities of the Supreme Lord. Lord Kṛṣṇa had sixteen thousand wives, all of them very beautiful, and although He dealt with each of them as a beloved husband, He was not attracted or attached to any of them. In the same way, although a devotee may enter family life and act very affectionately toward his wife and children, he is never attached to these activities.

This verse states that by serving the lotus feet of his spiritual master, prince Priyavrata very soon attained the perfectional stage of Kṛṣṇa consciousness. This is the only way to advance in spiritual life. As stated in the Vedas:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"If one has unflinching faith in the Supreme Lord and the spiritual master, the essence of all Vedic knowledge is revealed to him. (Śvetāśvatara Upaniṣad 6.23) A devotee always thinks of the Lord continuously. While chanting the Hare Kṛṣṇa mantra, the words Kṛṣṇa and Hare immediately remind him of all the Lord's activities. Since his entire life is engaged in the service of the Lord, a devotee cannot forget the Lord at any time. Just as an ordinary man always engages his mind in material activities, a devotee always engages his mind in spiritual activities. This is called brahma-satra, or meditating upon the Supreme Lord always. Prince Priyavrata was perfectly initiated into this practice by Śrī Nārada.

TEXT 7

atha ha bhagavān ādi-deva etasya guṇa-visargasya paribṛṁhaṇānudhyāna-vyavasita-sakala-jagad-abhiprāya ātma-yonir akhila-nigama-nija-gaṇa-pariveṣṭitaḥ sva-bhavanād avatatāra.

SYNONYMS

atha-thus; ha-indeed; bhagavān-the most powerful; ādi-devaḥ-the first demigod; etasya-of this universe; guṇa-visargasya-the creation of the three modes of material nature; paribṛṁhaṇa-the welfare; anudhyāna-always thinking of; vyavasita-known; sakala-whole; jagat-of the universe; abhiprāyaḥ-by whom the ultimate purpose; ātma-the Supreme Self; yoniḥ-whose source of birth; akhila-all; nigama-by the Vedas; nija-gaṇa-by personal associates; pariveṣṭitaḥ-being surrounded; sva-bhavanāt-from his own abode; avatatāra-descended.

Śrī Śukadeva Gosvāmī continued: The first created being and most powerful demigod in this universe is Lord Brahmā, who is always responsible for developing universal affairs. Born directly from the Supreme Personality of Godhead, he dedicates his activities to the welfare of the entire universe, for he knows the purpose of the universal creation. This supremely powerful Lord Brahmā, accompanied by his associates and the personified Vedas, left his own abode in the highest planetary system and descended to the place of Prince Priyavrata's meditation.

Lord Viṣṇu, the Supreme Self (ātmā), is the source of everything, as explained in the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. Because Brahmā was born directly from Lord Viṣṇu, he is called ātma-yoni. He is also called bhagavān, although generally bhagavān refers to the Supreme Personality of Godhead (Viṣṇu or Lord Kṛṣṇa). Sometimes great personalities-such as demigods like Lord Brahmā, Nārada or Lord Śiva-are also addressed as bhagavān because they carry out the purpose of the Supreme Personality of Godhead. Lord Brahmā is called bhagavān because he is the secondary creator of this universe. He is always thinking of how to improve the situation of the conditioned souls who have come to the material world to enjoy material activities. For this reason, he disseminates the Vedic knowledge throughout the universe for everyone's guidance.

Vedic knowledge is divided into two parts: pravṛtti-mārga and nivṛtti-mārga. Nivṛtti-mārga is the path of negating sense enjoyment, and pravṛtti-mārga is the path by which the living entities are given a chance to enjoy and at the same time are directed in such a way that they can go back home, back to Godhead. Because ruling over this universe is a great responsibility, Brahmā must force many Manus in different ages to take charge of universal affairs. Under each Manu there are different kings who also execute the purpose of Lord Brahmā. It is understood from previous explanations that the father of Dhruva Mahārāja, King Uttānapāda, ruled over the universe because his elder brother, Priyavrata, practiced austerity from the very beginning of his life. Thus up to the point of the Pracetās, the kings of the universe were all descendants of Uttānapāda Mahārāja. Since there were no suitable kings after the Pracetās, Svāyambhuva Manu went to the Gandhamādana Hill to bring back his eldest son, Priyavrata, who was meditating there. Svāyambhuva Manu requested Priyavrata to rule over the universe. When he refused, Lord Brahmā descended from the supreme planetary system, known as Satyaloka, to request Priyavrata to accept the order. Lord Brahmā did not come alone. He came with other great sages like Marīci, Ātreya and Vasiṣṭha. To convince Priyavrata that it was necessary for him to follow the Vedic injunctions and accept the responsibility of ruling over the world, Lord Brahmā also brought with him the personified Vedas, his constant associates.

A significant word in this verse is sva-bhavanāt, indicating that Lord Brahmā descended from his own abode. Every demigod has his own abode. Indra, the King of the demigods, has his own abode, as do Candra, the lord of the moon planet, and Sūrya, the predominating deity of the sun planet. There are many millions of demigods, and the stars and planets are their respective homes. This is confirmed in Bhagavad-gītā. Yānti deva-vratā devān: [Bg. 9.25] "Those who worship the demigods go to their different planetary systems." Lord Brahmā's abode. the highest planetary system, is called Satyaloka or sometimes Brahmaloka. Brahmaloka usually refers to the spiritual world. The abode of Lord Brahmā is Satyaloka, but because Lord Brahmā resides there, it is also sometimes called Brahmaloka.

TEXT 8

sa tatra tatra gagana-tala uḍu-patir iva vimānāvalibhir anupatham amara-parivṛḍhair abhipūjyamānaḥ pathi pathi ca varūthaśaḥ siddha-gandharva-sādhya-cāraṇa-muni-gaṇair upagīyamāno gandha-mādana-droṇīm avabhāsayann upasasarpa.

SYNONYMS

saḥ-he (Lord Brahmā); tatra tatra-here and there; gagana-tale-under the canopy of the sky; uḍu-patiḥ-the moon; iva-like; vimāna-āvalibhiḥ-in their different airplanes; anupatham-along the path; amara-of the demigods; parivṛḍhaiḥ-by the leaders; abhipūjyamānaḥ-being worshiped; pathi pathi-on the way, one after another; ca-also; varūthaśaḥ-in groups; siddha-by the residents of Siddhaloka; gandharva-by the residents of Gandharvaloka; sādhya-by the residents of Sādhyaloka; cāraṇa-by the residents of Cāraṇaloka; muni-gaṇaiḥ-and by great sages; upagīyamānaḥ-being worshiped; gandha-mādana-of the planet where the Gandhamādana Hill is found; droṇīm-the border; avabhāsayan-illuminating; upasasarpa-he approached.

As Lord Brahmā descended on his carrier, the great swan, all the residents of the planets named Siddhaloka, Gandharvaloka, Sādhyaloka and Cāraṇaloka, as well as great sages and demigods flying in their different airplanes, assembled within the canopy of the sky to receive Lord Brahmā and worship him. As he received respect and adoration from the residents of the various planets, Lord Brahmā appeared just like the full moon surrounded by illuminating stars. Lord Brahmā's great swan then arrived at the border of Gandhamādana Hill and approached Prince Priyavrata, who was sitting there.

It appears from this description that there is regular interplanetary travel between the planets of the demigods. Another significant point is that there is a planet covered mostly by great mountains, one of which is Gandhamādana Hill. Three great personalities-Priyavrata, Nārada and Svāyambhuva Manu-were sitting on this hill. According to Brahmā-saṁhitā, each universe is filled with different planetary systems, and every system has a unique opulence. For example, on Siddhaloka, all the residents are very advanced in the powers of mystic yoga. They can fly from one planet to another without airplanes or other flying machines. Similarly, the residents of Gandharvaloka are expert in musical science, and those on Sādhyaloka are all great saints. The interplanetary system undoubtedly exists, and residents of different planets may go from one to another. On this earth, however, we have not invented any machine that can go directly from one planet to another, although an unsuccessful attempt has been made to go directly to the moon.

TEXT 9

tatra ha vā enaṁ devarṣir haṁsa-yānena pitaraṁ bhagavantaṁ hiraṇya-garbham upalabhamānaḥ sahasaivotthāyārhaṇena saha pitā-putrābhyām avahitāñjalir upatasthe.

SYNONYMS

tatra-there; ha vā-certainly; enam-him; deva-ṛṣiḥ-the great saint Nārada; haṁsa-yānena-by the swan carrier; pitaram-his father; bhagavantam-most powerful; hiraṇya-garbham-Lord Brahmā; upalabhamānaḥ-understanding; sahasā eva-immediately; utthāya-having stood up; arhaṇena-with paraphernalia for worship; saha-accompanied; pitā-putrābhyām-by Priyavrata and his father. Svāyambhuva Manu; avahita-añjaliḥ-with respect and folded hands; upatasthe-worshiped.

Lord Brahmā, the father of Nārada Muni, is the supreme person within this universe. As soon as Nārada saw the great swan, he could understand that Lord Brahmā had arrived. Therefore he immediately stood up, along with Svāyambhuva Manu and his son Priyavrata, whom Nārada was instructing. Then they folded their hands and began to worship Lord Brahmā with great respect.

As stated in the previous verse, Lord Brahmā was accompanied by other demigods, but his specific carrier was the great swan. Therefore as soon as Nārada Muni saw the swan, he could understand that his father, Lord Brahmā, who is also known as Hiraṇyagarbha, was arriving. Thus he immediately stood up with Svāyambhuva Manu and his son Priyavrata to receive Lord Brahmā and offer him respect.

TEXT 10

bhagavān api bhārata tad-upanītārhaṇaḥ sūkta-vākenātitarām udita-guṇa-gaṇāvatāra-sujayaḥ priyavratam ādi-puruṣas taṁ sadaya-hāsāvaloka iti hovāca.

SYNONYMS

bhagavān-Lord Brahmā; api-moreover; bhārata-O King Parīkṣit; tat-by them; upanīta-brought forward; arhaṇaḥ-worshipable paraphernalia; sūkta-according to Vedic etiquette; vākena-by language; atitarām-highly; udita-praised; guṇa-gaṇa-qualities; avatāra-because of the descent; su-jayaḥ-whose glories; priyavratam-unto Priyavrata; ādi-puruṣaḥ-the original person; tam-unto him; sa-daya-with compassion; hāsa-smiling; avalokaḥ-whose looking; iti-thus; ha-certainly; uvāca-said.

My dear King Parīkṣit, because Lord Brahmā had finally descended from Satyaloka to Bhūloka, Nārada Muni, Prince Priyavrata and Svāyambhuva Manu came forward to offer him objects of worship and to praise him in highly qualified language, according to Vedic etiquette. At that time, Lord Brahmā, the original person of this universe, felt compassion for Priyavrata and, looking upon him with a smiling face, spoke to him as follows.

That Lord Brahmā descended from Satyaloka to see Priyavrata indicates that the matter was very serious. Nārada Muni had come to advise Priyavrata about the value of spiritual life, knowledge, renunciation and bhakti, and Lord Brahmā knew that Nārada's instructions were very impressive. Therefore unless Lord Brahmā personally went to Gandhamādana Hill to request Priyavrata, Lord Brahmā knew that prince Priyavrata would not accept his father's order. Brahmā's purpose was to break Priyavrata's determination. Therefore Brahmā first looked upon Priyavrata with compassion. His smile and compassionate features also indicated that although Brahmā would request Priyavrata to accept household life, Priyavrata would not be out of touch with devotional service. By the blessings of a Vaiṣṇava, everything is possible. This is described in Bhakti-rasāmṛta-sindhu as kṛpā-siddhi, or perfection attained simply by the blessings of a superior person. One usually becomes liberated and perfect by executing the regulative principles set down in the śāstras. Nonetheless, many persons have achieved perfection simply by the blessings of a spiritual master or superior.

Priyavrata was the grandson of Lord Brahmā, and as joking competition sometimes takes place between grandson and grandfather, in this case also Priyavrata was determined to remain in meditation, whereas Brahmā was determined that he rule the universe. Thus Lord Brahmā's affectionate smile and glance meant, "My dear Priyavrata, you have decided not to accept household life, but I have decided to convince you that you must accept it." Actually, Brahmā had come to praise Priyavrata for his high standard of renunciation, austerity, penance and devotion so that he would not be deviated from devotional service, even though he would accept household life.

In this verse, one important word is sūkta-vākena (by Vedic hymns). In the Vedas, there is the following prayer to Lord Brahmā: hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patir eka āsīt. Brahmā was received with the appropriate Vedic hymns, and because he was welcomed according to the Vedic etiquette, he was very pleased.

TEXT 11

śrī-bhagavān uvāca

nibodha tātedam ṛtaṁ bravīmi

māsūyituṁ devam arhasy aprameyam

vayaṁ bhavas te tata eṣa maharṣir

vahāma sarve vivaśā yasya diṣṭam

SYNONYMS

śrī-bhagavān uvāca-the supreme person, Lord Brahmā, said; nibodha-kindly hear with attention; tāta-my dear son; idam-this; ṛtam-true; bravīmi-I am speaking; mā-not; asūyitum-to be jealous of; devam-the Supreme Personality of Godhead; arhasi-you ought; aprameyam-who is beyond our experimental knowledge; vayam-we; bhavaḥ-Lord Śiva; te-your; tataḥ-father; eṣaḥ-this; mahā-ṛṣiḥ-Nārada; vahāmaḥ-carry out; sarve-all; vivaśāḥ-unable to deviate; yasya-of whom; diṣṭam-the order.

Lord Brahmā, the supreme person within this universe, said: My dear Priyavrata, kindly hear attentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond our experimental measurements. All of us, including Lord Śiva, your father and the great sage Mahārṣi Nārada, must carry out the order of the Supreme. We cannot deviate from His order.

Of the twelve great authorities in devotional service, four-Lord Brahmā himself, his son Nārada, Svāyambhuva Manu and Lord Śiva-were present before Priyavrata. They were accompanied by many other authoritative sages. Brahmā first wanted to impress upon Priyavrata that although these great personalities are all authorities, they cannot possibly disobey the orders of the Supreme Personality of Godhead, who is described in this verse as deva, which means "always glorious." The power, glory and potencies of the Supreme Personality of Godhead can never be diminished. In the Īśopaniṣad, the Lord is described as apāpa-viddha, which indicates that He is never affected by anything materially considered sinful. Similarly, Śrīmad-Bhāgavatam describes the Supreme Personality of Godhead as being so powerful that nothing we might consider abominable can affect Him. An example sometimes given to explain the position of the Supreme Lord is that of the sun, which evaporates urine from the earth but is never affected by contamination. The Supreme Lord can never be accused of doing anything wrong.

When Lord Brahmā went to induce Priyavrata to accept the responsibility for ruling the universe, he did not go whimsically; he was following the dictations of the Supreme Lord. Indeed, Brahmā and other genuine authorities never do anything without His permission. The Supreme Lord is situated in everyone's heart. In the beginning of Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ya ādi-kavaye: the Lord dictated Vedic knowledge to Brahmā through his heart. The more a living entity is purified by devotional service, the more he comes in direct contact with the Supreme Personality of Godhead, as confirmed in Śrīmad Bhagavad-gītā:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10) Lord Brahmā, therefore, had not come to Priyavrata by his own whims: rather, it is understood that he had been ordered to persuade Priyavrata by the Supreme Personality of Godhead, whose activities cannot be understood by material senses and who is therefore described herein as aprameya. Thus Lord Brahmā first advised Priyavrata to hear his words with attention and without envy.

Why one is induced to perform certain acts despite his desire to do something else is indicated herein. One cannot disobey the orders of the Supreme Lord, even if one is as powerful as Lord Śiva. Lord Brahmā. Manu or the great sage Nārada. All these authorities are certainly very powerful, but they do not have the power to disobey the orders of the Supreme Personality of Godhead. Since Lord Brahmā had come to Priyavrata in accordance with the orders of the Supreme Lord, he first wanted to dispel any suspicions that he might be acting as Priyavrata's enemy. Lord Brahmā was following the orders of the Supreme Lord, and therefore it would be worthwhile for Priyavrata to accept Lord Brahmā's order, as the Lord desired.

TEXT 12

na tasya kaścit tapasā vidyayā vā

na yoga-vīryeṇa manīṣayā vā

naivārtha-dharmaiḥ parataḥ svato vā

kṛtaṁ vihantuṁ tanu-bhṛd vibhūyāt

SYNONYMS

na-never; tasya-His; kaścit-anyone; tapasā-by austerity; vidyayā-by education; vā-or; na-never; yoga-by power of mystic yoga; vīryeṇa-by personal strength; manīṣayā-by intelligence; vā-or; na-never; eva-certainly; artha-by material opulence; dharmaiḥ-by the power of religion; parataḥ-by any external power; svataḥ-by personal endeavor; vā-or; kṛtam-the order; vihantum-to avoid; tanu-bhṛt-a living entity who has accepted a material body; vibhūyāt-is able.

One cannot avoid the order of the Supreme Personality of Godhead, not by the strength of severe austerities, an exalted Vedic education, or the power of mystic yoga, physical prowess or intellectual activities. Nor can one use his power of religion, his material opulence or any other means, either by himself or with the help of others, to defy the orders of the Supreme Lord. That is not possible for any living being, from Brahmā down to the ant.

In the Garga Upaniṣad, Gargamuni says to his wife, etasya vā akṣarasya praśāsane gargi sūryā-candramasau vidhṛtau tiṣṭhataḥ: "My dear Gargī, everything is under the control of the Supreme Personality of Godhead. Even the sun, the moon and other controllers and demigods like Lord Brahmā and King Indra are all under His control." An ordinary human being or animal who has accepted a material body cannot go beyond the jurisdiction of the Supreme Personality of Godhead's control. A material body includes senses. However, the sense activities of so-called scientists who try to be free from God's law or the laws of nature are useless. This is also confirmed in Bhagavad-gītā (7.14). Mama māyā duratyayā: it is impossible to surpass the control of material nature, for the Supreme Personality of Godhead is working behind it. Sometimes we are proud of our austerities, penances and mystic yogic powers, but it is clearly stated herein that one cannot surpass the laws and directions of the Supreme Personality of Godhead, either by dint of mystic power, a scientific education, or austerities and penances. It is impossible.

The word manīṣayā ("by intelligence") is of special significance. Priyavrata might argue that Lord Brahmā was requesting him to accept family life and the responsibility for ruling a kingdom, although Nārada Muni had advised him not to enter household life and be entangled in material affairs. Whom to accept would be a puzzle for Priyavrata because both Lord Brahmā and Nārada Muni are authorities. Under the circumstances, the use of the word manīṣayā is very appropriate, for it indicates that since both Nārada Muni and Lord Brahmā are authorized to give instruction, Priyavrata should neglect neither of them but should use his intelligence to follow the advice of both. To solve such dilemmas, Śrīla Rūpa Gosvāmī has given a very clear conception of intelligence. He says:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

Viṣayān, material affairs, should be accepted without attachment. and everything should be dovetailed with the service of the Lord. That is real intelligence (manīṣā). Becoming a family man or king in the material world is not harmful if one accepts everything for Kṛṣṇa's service. That necessitates clear intelligence. Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: this material world is false, and only the Absolute Truth is real. However, an intelligent devotee in the line of Lord Brahmā and the great sage Nārada-or, in other words, in the Brahma-sampradāya-does not consider this world false. That which is created by the Supreme Personality of Godhead cannot be false, but using it for enjoyment is. Everything is meant to be enjoyed by the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (5.29). Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the Supreme Personality of Godhead is the supreme proprietor and enjoyer, and therefore everything should be dovetailed for His enjoyment and service. Regardless of one's circumstances, favorable or unfavorable, one should use everything to serve the Supreme Lord. That is the perfect way to use one's intelligence.

TEXT 13

bhavāya nāśāya ca karma kartuṁ

śokāya mohāya sadā bhayāya

sukhāya duḥkhāya ca deha-yogam

avyakta-diṣṭaṁ janatāṅga dhatte

SYNONYMS

bhavāya-for birth; nāśāya-for death; ca-also; karma-activity; kartum-to do; śokāya-for bereavement; mohāya-for illusion; sadā-always; bhayāya-for fear; sukhāya-for happiness; duḥkhāya-for distress; ca-also; deha-yogam-connection with a material body; avyakta-by the Supreme Personality of Godhead; diṣṭam-directed; janatā-the living entities; aṅga-O Priyavrata; dhatte-accept.

My dear Priyavrata, by the order of the Supreme Personality of Godhead, all living entities accept different types of bodies for birth and death, activity, lamentation, illusion, fear of future dangers, and happiness and distress.

Every living entity who has come to this material world has come here for material enjoyment, but according to his own karma, activities, he must accept a certain type of body given to him by material nature under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (3.27), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ: everything is being done by prakṛti, material nature, under the direction of the Supreme Lord. Modern scientists do not know why there are varieties of bodies in 8,400,000 forms. The fact is that all these bodies are ordained for the living entities by the Supreme Personality of Godhead according to the living entities' desires. He gives the living entities freedom to act as they like, but on the other hand they must accept a body according to the reactions of their activities. Thus there are different types of bodies. Some living entities have short durations of life, whereas others live for fantastic durations. Every one of them, however, from Brahmā down to the ant, acts according to the direction of the Supreme Personality of Godhead, who is sitting in everyone's heart. As confirmed in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance. knowledge and forgetfulness." It is not a fact, however, that the Supreme Personality of Godhead gives direction to certain living entities in one way and other living entities in another way. The truth is that every living entity has a certain desire, and the Supreme Lord gives him a chance to fulfill it. The best course, therefore, is to surrender unto the Supreme Personality of Godhead and act according to His desire. One who does so is liberated.

TEXT 14

yad-vāci tantyāṁ guṇa-karma-dāmabhiḥ

sudustarair vatsa vayaṁ suyojitāḥ

sarve vahāmo balim īśvarāya

protā nasīva dvi-pade catuṣ-padaḥ

SYNONYMS

yat-of whom; vāci-in the form of Vedic instruction; tantyām-to a long rope; guṇa-of quality; karma-and work; dāmabhiḥ-by the ropes; su-dustaraiḥ-very difficult to avoid; vatsa-my dear boy; vayam-we; su-yojitāḥ-are engaged; sarve-all; vahāmaḥ-carry out; balim-orders to please Him; īśvarāya-unto the Supreme Personality of Godhead; protāḥ-being bound; nasi-in the nose; iva-like; dvi-pade-to the two-legged (driver); catuḥ-padaḥ-the four-legged (bulls).

My dear boy, all of us are bound by the Vedic injunctions to the divisions of varṇāśrama according to our qualities and work. These divisions are difficult to avoid because they are scientifically arranged. We must therefore carry out our duties of varṇāśrama-dharma, like bulls obliged to move according to the direction of a driver pulling on ropes knotted to their noses.

In this verse, the words tantyāṁ guṇa-karma-dāmabhiḥ are very important. We each get a body according to our association with the guṇas, the qualities or modes of material nature, and we act accordingly. As stated in Bhagavad-gītā, the four orders of the social system-namely brāhmaṇa, kṣatriya, vaiśya and śūdra-are arranged according to guṇa and karma, their qualities and work. There is some controversy about this, however, because some say that since one receives a body according to the guṇa and karma of his past life, it is one's birth that determines his social status. Others say, however, that one's birth according to the guṇa and karma of his past life is not the essential consideration, since one can change his guṇa and karma even in this life. Thus they say that the four divisions of the social order-brāhmaṇa, kṣatriya, vaiśya and śūdra-should be arranged according to the guṇa and karma of this life. This version is confirmed in Śrīmad-Bhāgavatam by Nārada Muni. While instructing Mahārāja Yudhiṣṭhira about the symptoms of guṇa and karma, Nārada Muni said that these symptoms must govern the division of society. In other words, if a person born in the family of a brāhmaṇa has the symptoms of a śūdra, he should be designated as a śūdra. Similarly, if a śūdra has brahminical qualities, he should be designated a brāhmaṇa.

The varṇāśrama system is scientific. Therefore if we accept the divisions of varṇa and āśrama according to the Vedic instructions, our lives will be successful. Unless human society is thus divided and arranged, it cannot be perfect. As stated in the Viṣṇu Purāṇa (3.8.9):

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas." All of human society is meant to worship Lord Viṣṇu. At the present moment, however, human society does not know that this is the ultimate goal or perfection of life. Therefore instead of worshiping Lord Viṣṇu. people have been educated to worship matter. According to the direction of modern society, men think they can advance in civilization by manipulating matter to build skyscrapers, big roads, automobiles and so on. Such a civilization must certainly be called materialistic because its people do not know the goal of life. The goal of life is to reach Viṣṇu. but instead of reaching Viṣṇu, people are bewildered by the external manifestation of the material energy. Therefore progress in material advancement is blind, and the leaders of such material advancement are also blind. They are leading their followers in the wrong way.

It is best, therefore, to accept the injunctions of the Vedas, which are mentioned in this verse as yad-vāci. In accordance with those injunctions, everyone should find out whether he is a brāhmaṇa, kṣatriya, vaiśya or śūdra and should thus be educated accordingly. Then his life will be successful. Otherwise, all of human society will be confused. If human society is divided scientifically according to varṇa and āśrama, and if the Vedic directions are followed, one's life, regardless of his position, will be successful. It is not that brāhmaṇas will be elevated to the transcendental platform but not the śūdras. If the Vedic injunctions are followed, all of them-brāhmaṇas, kṣatriyas, vaiśyas and śūdras-will be elevated to the transcendental platform, and their lives will be successful. The injunctions in the Vedas are explicit directions from the Supreme Personality of Godhead. The example cited in this verse is that bulls tied by ropes in their nostrils move according to the direction of the driver. Similarly, if we move according to the instructions of the Vedas, the perfect paths for our lives will be set. Otherwise, if we do not move in that way but act according to our whimsical ideas, our lives will be spoiled by confusion and will end in despair. Actually, because people at the present moment are not following the instructions of the Vedas, they are all confused. We must therefore accept this instruction by Lord Brahmā to Priyavrata as the factual scientific direction leading to the success of life. This is also confirmed in Bhagavad-gītā (16.23):

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

If we do not live according to the injunctions of the śāstras, the Vedas, we shall never achieve success in life, to say nothing of happiness or elevation to higher statuses of living.

TEXT 15

īśābhisṛṣṭaṁ hy avarundhmahe 'ṅga

duḥkhaṁ sukhaṁ vā guṇa-karma-saṅgāt

āsthāya tat tad yad ayuṅkta nāthaś

cakṣuṣmatāndhā iva nīyamānāḥ

SYNONYMS

īśa-abhisṛṣṭam-created or given by the Lord; hi-certainly; avarundhmahe-we have to accept; aṅga-my dear Priyavrata; duḥkham-distress; sukham-happiness; vā-or; guṇa-karma-with quality and work; saṅgāt-by association; āsthāya-being situated in; tat tat-that condition; yat-which body; ayuṅkta-He gave; nāthaḥ-the Supreme Lord; cakṣuṣmatā-by a person having eyes; andhāḥ-blind men; iva-like; nīyamānāḥ-being conducted.

My dear Priyavrata, according to our association with different modes of material nature, the Supreme Personality of Godhead gives us our specific bodies and the happiness and distress we achieve. One must therefore remain situated as he is and be conducted by the Supreme Personality of Godhead, exactly as a blind man is led by a person who has eyes with which to see.

By material means, one cannot avoid the happiness and distress unique to his particular body. There are 8,400,000 bodily forms, each destined to enjoy and suffer a certain amount of happiness and distress. This we cannot change, for the happiness and distress are ordained by the Supreme Personality of Godhead, in accordance with whose decision we have received our bodies. Since we cannot avoid the plan of the Supreme Godhead, we must agree to be directed by Him, just as a blind man is led by a person who has eyes. Under any circumstances, if we remain in the condition allotted to us by the Supreme Lord and follow His instructions, we will become perfect. The main purpose of life is to follow the instructions of the Supreme Personality of Godhead. It is such instructions that constitute one's religion or occupational duty.

In Bhagavad-gītā, therefore, Lord Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Give up all other engagements. Simply surrender unto Me and follow Me." (Bg. 18.66) This process of surrendering by following the instructions of the Supreme Personality of Godhead is not meant for any particular caste or creed. A brāhmaṇa can surrender, and so can a kṣatriya, vaiśya or śūdra. Everyone can adopt this process. As stated in this verse, cakṣuṣmatāndhā iva nīyamānāḥ: one should follow the Lord the way a blind man follows a person who has eyes. If we follow the Supreme Personality of Godhead by following the directions He gives in the Vedas and Bhagavad-gītā, our lives will be successful. The Lord therefore says:

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

"Always think of Me, become My devotee, and offer respect and obeisances unto Me. Then you will certainly come back home, back to Godhead. I promise you this because you are My very dear friend." (Bg. 18.65) This instruction is meant for everyone-brāhmaṇa, kṣatriya, vaiśya or śūdra. If anyone, from any division of life, surrenders to the Supreme Personality of Godhead and follows His instructions, his life will be successful.

The previous verse has given the analogy of bulls moving under the direction of the driver of a bullock cart. The bulls, being completely surrendered to the driver, remain wherever he wants to place them and eat whatever he wants them to eat. Similarly, being completely surrendered to the Supreme Personality of Godhead, we should not aspire for happiness, or regret distress; we must be satisfied with the position allotted to us by the Lord. We should follow the path of devotional service and not be dissatisfied with the happiness and distress He has given. People in the material modes of passion and ignorance generally cannot understand the plan of the Supreme Personality of Godhead with its 8,400,000 forms of life, but the human form affords one the special privilege to understand this plan, engage in devotional service and elevate oneself to the highest position of perfection by following the Lord's instructions. The entire world is working under the influence of the modes of material nature, especially ignorance and passion, but if people engage in hearing and chanting about the glories of the Supreme Lord, their lives can be successful, and they can be elevated to the highest perfection. In the Bṛhan-nāradīya Purāṇa, therefore, it is said:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of Kali, there is no other way, no other way, no other way for spiritual perfection than the holy name, the holy name, the holy name of the Lord." Everyone should be given the chance to hear the holy names of the Supreme Personality of Godhead, for thus one will gradually come to understand his real position in life and be elevated to the transcendental position above the mode of goodness. Thus all impediments to his progress will be cut to pieces. In conclusion, therefore, we must be satisfied in whatever position we have been put into by the Supreme Personality of Godhead, and we should try to engage ourselves in His devotional service. Then our lives will be successful.

TEXT 16

mukto 'pi tāvad bibhṛyāt sva-deham

ārabdham aśnann abhimāna-śūnyaḥ

yathānubhūtaṁ pratiyāta-nidraḥ

kiṁ tv anya-dehāya guṇān na vṛṅkte

SYNONYMS

muktaḥ-a liberated person; api-even; tāvat-so long; bibhṛyāt-must maintain; sva-deham-his own body; ārabdham-obtained as a result of past activity; aśnan-accepting; abhimāna-śūnyaḥ-without erroneous conceptions; yathā-as; anubhūtam-what was perceived; pratiyāta-nidraḥ-one who has awakened from sleep; kim tu-but; anya-dehāya-for another material body; guṇān-the material qualities; na-never; vṛṅkte-enjoys.

Even if one is liberated, he nevertheless accepts the body he has received according to his past karma. Without misconceptions, however, he regards his enjoyment and suffering due to that karma the way an awakened person regards a dream he had while sleeping. He thus remains steadfast and never works to achieve another material body under the influence of the three modes of material nature.

The difference between a liberated and conditioned soul is that the conditioned soul is under the concept of bodily life, whereas a liberated person knows that he is not the body but a spirit, different from the body. Priyavrata might have thought that although a conditioned soul is forced to act according to the laws of nature, why should he, who was far advanced in spiritual understanding, accept the same kind of bondage and impediments to spiritual advancement? To answer this doubt, Lord Brahmā informed him that even those who are liberated do not resent accepting, in the present body, the results of their past activities. While sleeping, one dreams many unreal things, but when he awakens he disregards them and makes progress in factual life. Similarly, a liberated person-one who has completely understood that he is not the body but a spirit soul-disregards past activities performed in ignorance and performs his present activities in such a way that they produce no reactions. This is described in Bhagavad-gītā (3.9). Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: if one performs activities for the satisfaction of the Supreme Personality, the yajña-puruṣa, his work does not produce reactions, whereas karmīs, who act for themselves, are bound by the reactions of their work. A liberated person, therefore, does not think about whatever he has ignorantly done in the past; instead, he acts in such a way that he will not produce another body by fruitive activities. As clearly mentioned in Bhagavad-gītā:

mām ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) Regardless of what we have done in our past lives, if we engage ourselves in unalloyed devotional service to the Lord in this life, we will always be situated in the brahma-bhūta (liberated) state, free from reactions, and will not be obliged to accept another material body. Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna (Bg. 4.9). After giving up the body, one who has acted in that way does not accept another material body, but instead goes back home, back to Godhead.

TEXT 17

bhayaṁ pramattasya vaneṣv api syād

yataḥ sa āste saha-ṣaṭ-sapatnaḥ

jitendriyasyātma-rater budhasya

gṛhāśramaḥ kiṁ nu karoty avadyam

SYNONYMS

bhayam-fear; pramattasya-of one who is bewildered; vaneṣu-in forests; api-even; syāt-there must be; yataḥ-because; saḥ-he (one who is not self-controlled); āste-is existing; saha-with; ṣaṭ-sapatnaḥ-six co-wives; jita-indriyasya-for one who has already conquered the senses; ātma-rateḥ-self-satisfied; budhasya-for such a learned man; gṛha-āśramaḥ-household life; kim-what; nu-indeed; karoti-can do; avadyam-harm.

Even if he goes from forest to forest, one who is not self-controlled must always fear material bondage because he is living with six co-wives-the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses.

Śrīla Narottama dāsa Ṭhākura has sung, gṛhe vā vanete thāke, 'hā gaurāṅga' bale ḍāke: whether one is situated in the forest or at home, if he is engaged in the devotional service of Lord Caitanya, he is a liberated person. Here this is also repeated. For one who has not controlled his senses, going to the forest to become a so-called yogī is meaningless. Because his uncontrolled mind and senses are going with him, he cannot achieve anything, even by giving up household life and staying in the forest. Formerly many mercantile men from the up-country of India used to go to Bengal, and thus there is a familiar saying, "If you go to Bengal, your fortune will go with you." Our first concern, therefore, should be to control the senses, and since the senses cannot be controlled unless engaged in the devotional service of the Lord, our most important duty is to engage the senses in devotional service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] bhakti means engagement of the purified senses in the service of the Lord.

Herein Lord Brahmā indicates that instead of going to the forest with uncontrolled senses, it is better and more secure to engage the senses in the service of the Lord. Even household life can do no harm to a self-controlled person acting in this way; it cannot force him into material bondage. Śrīla Rūpa Gosvāmī has further enunciated this position:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"Regardless of one's circumstances, if one fully engages his activities, mind and words in the devotional service of the Lord, he should be understood to be a liberated person." Śrīla Bhaktivinoda Ṭhākura was a responsible officer and a householder, yet his service to the cause of expanding the mission of Lord Caitanya Mahāprabhu is unique. Śrīla Prabodhānanda Sarasvatī Ṭhākura says, durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. The sense organs are certainly our greatest enemies, and they are therefore compared to venomous serpents. However, if a venomous serpent is bereft of its poison fangs, it is no longer fearful. Similarly, if the senses are engaged in the service of the Lord, there is no need to fear their activities. The devotees in the Kṛṣṇa consciousness movement move within this material world, but because their senses are fully engaged in the service of the Lord, they are always aloof from the material world. They are always living in a transcendental position.

TEXT 18

yaḥ ṣaṭ sapatnān vijigīṣamāṇo

gṛheṣu nirviśya yateta pūrvam

atyeti durgāśrita ūrjitārīn

kṣīṇeṣu kāmaṁ vicared vipaścit

SYNONYMS

yaḥ-anyone who; ṣaṭ-six; sapatnān-adversaries; vijigīṣamāṇaḥ-desiring to conquer; gṛheṣu-in household life; nirviśya-having entered; yateta-must try; pūrvam-first; atyeti-conquers; durga-āśritaḥ-being in a fortified place; ūrjita-arīn-very strong enemies; kṣīṇeṣu-decreased; kāmam-lusty desires; vicaret-can go; vipaścit-the most experienced, learned.

One who is situated in household life and who systematically conquers his mind and five sense organs is like a king in his fortress who conquers his powerful enemies. After one has been trained in household life and his lusty desires have decreased, he can move anywhere without danger.

The Vedic system of four varṇas and four āśramas is very scientific, and its entire purpose is to enable one to control the senses. Before entering household life (gṛhastha-āśrama), a student is fully trained to become jitendriya, a conqueror of the senses. Such a mature student is allowed to become a householder, and because he was first trained in conquering his senses, he retires from household life and becomes vānaprastha as soon as the strong waves of youthful life are past and he reaches the verge of old age at fifty years or slightly more. Then, after being further trained, he accepts sannyāsa. He is then a fully learned and renounced person who can move anywhere and everywhere without fear of being captivated by material desires. The senses are considered very powerful enemies. As a king in a strong fortress can conquer powerful enemies, so a householder in gṛhastha-āśrama, household life, can conquer the lusty desires of youth and be very secure when he takes vānaprastha and sannyāsa.

TEXT 19

tvaṁ tv abja-nābhāṅghri-saroja-kośa-

durgāśrito nirjita-ṣaṭ-sapatnaḥ

bhuṅkṣveha bhogān puruṣātidiṣṭān

vimukta-saṅgaḥ prakṛtiṁ bhajasva

SYNONYMS

tvam-yourself; tu-then; abja-nābha-of the Supreme Personality of Godhead, whose navel is like a lotus flower; aṅghri-feet; saroja-lotus; kośa-hole; durga-the stronghold; āśritaḥ-taken shelter of; nirjita-conquered; ṣaṭ-sapatnaḥ-the six enemies (the mind and five senses); bhuṅkṣva-enjoy; iha-in this material world; bhogān-enjoyable things; puruṣa-by the Supreme person; atidiṣṭān-extraordinarily ordered; vimukta-liberated; saṅgaḥ-from material association; prakṛtim-constitutional position; bhajasva-enjoy.

Lord Brahmā continued: My dear Priyavrata, seek shelter inside the opening in the lotus of the feet of the Lord, whose navel is also like a lotus. Thus conquer the six sense organs [the mind and knowledge-acquiring senses]. Accept material enjoyment because the Lord, extraordinarily, has ordered you to do this. You will thus always be liberated from material association and be able to carry out the Lord's orders in your constitutional position.

There are three kinds of men within this material world. Those who are trying to enjoy the senses to the utmost are called karmīs, above them are the jñānīs, who try to conquer the urges of the senses, and above them are the yogīs, who have already conquered the senses. None of them, however, are situated in a transcendental position. Only devotees. who belong to none of the above-mentioned groups, are transcendental. As explained in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Lord Brahmā herein advises Priyavrata to remain transcendental in the fortress not of family life but of the lotus feet of the Lord (abja-nābhāṅghri-saroja). When a bumblebee enters the opening of a lotus flower and drinks its honey, it is fully protected by the petals of the lotus. The bee is undisturbed by sunshine and other external influences. Similarly, one who always seeks shelter at the lotus feet of the personality of Godhead is protected from all dangers. It is therefore said in Śrīmad-Bhāgavatam (10.14.58):

samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām

For one who has taken shelter of the lotus feet of the Lord, everything becomes easier. Indeed, even crossing the great ocean of nescience (bhavāmbudhi) is exactly like crossing the hoofprint created by a calf (vatsa-padam). For such a devotee, there is no question of remaining in a place where every step is dangerous.

Our actual duty is to carry out the supreme order of the Personality of Godhead. If we are fixed in our determination to carry out the supreme order of the Lord, we are always secure, regardless of where we are situated, whether in hell or in heaven. Herein the words prakṛtiṁ bhajasva are very significant. Prakṛtim refers to one's constitutional position. Every living entity has the constitutional position of being an eternal servant of God. Therefore Lord Brahmā advised Priyavrata, "Be situated in your original position as an eternal servant of the Lord. If you carry out His orders, you will never fall, even in the midst of material enjoyment." Material enjoyment achieved by dint of one's fruitive activities differs from material enjoyment given by the Supreme Personality of Godhead. A devotee sometimes appears to be in a very opulent position, but he accepts that position to follow the orders of the Supreme Personality of Godhead. Therefore a devotee is never affected by material influences. The devotees in the Kṛṣṇa consciousness movement are preaching all over the world in accordance with the order of Śrī Caitanya Mahāprabhu. They have to meet many karmīs, but by the mercy of Śrī Caitanya Mahāprabhu, they are unaffected by material influences. He has blessed them, as described in the Caitanya-caritāmṛta (Madhya 7.129):

kabhu nā bādhibe tomāra viṣaya-taraṅga
punarapi ei ṭhāñi pābe mora saṅge

A sincere devotee who engages in the service of Lord Śrī Caitanya Mahāprabhu by preaching His cult all over the world will never be affected by viṣaya-taraṅga, material influences. On the contrary, in due course of time he will return to the shelter of the lotus feet of Lord Śrī Caitanya Mahāprabhu and will thus have perpetual association with Him.

TEXT 20

śrī-śuka uvāca

iti samabhihito mahā-bhāgavato bhagavatas tri-bhuvana-guror anuśāsanam ātmano laghutayāvanata-śirodharo bāḍham iti sabahu-mānam uvāha.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; samabhihitaḥ-completely instructed; mahā-bhāgavataḥ-the great devotee; bhagavataḥ-of the most powerful Lord Brahmā; tri-bhuvana-of the three worlds; guroḥ-the spiritual master; anuśāsanam-the order; ātmanaḥ-of himself; laghutayā-because of inferiority; avanata-bowed down; śirodharaḥ-his head; bāḍham-yes, sir; iti-thus; sa-bahu-mānam-with great respect; uvāha-carried out.

Śrī Śukadeva Gosvāmī continued: After thus being fully instructed by Lord Brahmā, who is the spiritual master of the three worlds, Priyavrata, his own position being inferior, offered obeisances, accepted the order and carried it out with great respect.

Śrī Priyavrata was the grandson of Lord Brahmā. Therefore according to social etiquette, his position was inferior. It is the duty of the inferior to carry out the order of the superior with great respect. Priyavrata therefore immediately said, "Yes, sir. I shall carry out your order." Priyavrata is described as a mahā-bhāgavata, a great devotee. The duty of a great devotee is to carry out the order of the spiritual master, or the spiritual master of the spiritual master in the paramparā system. As described in Bhagavad-gītā (4.2), evaṁ paramparā prāptam: one has to receive the instructions of the Supreme Lord through the disciplic chain of spiritual masters. A devotee of the Lord always considers himself a servant of the servant of the servant of the Lord.

TEXT 21

bhagavān api manunā yathāvad upakalpitāpacitiḥ priyavrata-nāradayor aviṣamam abhisamīkṣamāṇayor ātmasam avasthānam avāṅ-manasaṁ kṣayam avyavahṛtaṁ pravartayann agamat.

SYNONYMS

bhagavān-the most powerful Lord Brahmā; api-also; manunā-by Manu; yathāvat-as deserved; upakalpita-apacitiḥ-being worshiped; priyavrata-nāradayoḥ-in the presence of Priyavrata and Nārada; aviṣamam-without aversion; abhisamīkṣamāṇayoḥ-looking on; ātmasam-just suitable for his position; avasthānam-to his abode; avāk-manasam-beyond the description of mind and words; kṣayam-the planet; avyavahṛtam-extraordinarily situated; pravartayan-departing; agamat-returned.

Lord Brahmā was then worshiped by Manu, who respectfully satisfied him as well as he could. Priyavrata and Nārada also looked upon Brahmā with no tinges of resentment. Having engaged Priyavrata in accepting his father's request, Lord Brahmā returned to his abode, Satyaloka, which is indescribable by the endeavor of mundane mind or words.

Manu was certainly very satisfied that Lord Brahmā had persuaded his son Priyavrata to take the responsibility for ruling the world. Priyavrata and Nārada were also very satisfied. Although Brahmā had forced Priyavrata to accept the management of worldly affairs, thus breaking his vow to remain brahmacārī and completely engage in devotional service, Nārada and Priyavrata did not look upon Brahmā with resentment. Nārada was not at all sorry that he had been frustrated in making Priyavrata a disciple. Both Priyavrata and Nārada were exalted personalities who knew how to respect Lord Brahmā. Therefore instead of looking upon Brahmā with resentment, they very feelingly offered him their respect. Lord Brahmā then returned to his celestial abode, known as Satyaloka, which is described here as being impeccable and being unapproachable by words.

It is stated in this verse that Lord Brahmā returned to his residence, which is as important as his own personality. Lord Brahmā is the creator of this universe and the most exalted personality within it. His lifetime is described in Bhagavad-gītā (8.17). Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. The total duration of the four yugas is 4,300,000 years, and when that is multiplied a thousand times, it equals twelve hours in the life of Brahmā. Therefore we cannot factually comprehend even twelve hours of Brahmā's life, to say nothing of the one hundred years that constitute his entire lifetime. How, then, can we understand his abode? The Vedic literatures describe that in Satyaloka there is no birth, death, old age or disease. In other words, since Satyaloka is situated next to Brahmaloka, or the Brahman effulgence, it is almost as good as Vaikuṇṭhaloka. Lord Brahmā's abode is practically indescribable from our present status. Therefore it has been described as avāṅ-manasa-gocara, or beyond the description of our words and the imagination of our minds. The Vedic literatures thus describe the abode of Lord Brahmā: yad vai parārdhyaṁ tad upārameṣṭhyaṁ na yatra śoko na jarā na mṛtyur nārtir na codvegaḥ. "In Satyaloka, which is situated many millions and billions of years away, there is no lamentation, nor is there old age, death, anxiety or the influence of enemies."

TEXT 22

manur api pareṇaivaṁ pratisandhita-manorathaḥ surarṣi-varānumatenātmajam akhila-dharā-maṇḍala-sthiti-guptaya āsthāpya svayam ati-viṣama-viṣaya-viṣa-jalāśayāśāyā upararāma.

SYNONYMS

manuḥ-Svāyambhuva Manu; api-also; pareṇa-by Lord Brahmā; evam-thus; pratisandhita-executed; manaḥ-rathaḥ-his mental aspiration; sura-ṛṣi-vara-of the great sage Nārada; anumatena-by the permission; ātma-jam-his son; akhila-of the entire universe; dharā-maṇḍala-of planets; sthiti-maintenance; guptaye-for the protection; āsthāpya-establishing; svayam-personally; ati-viṣama-very dangerous; viṣaya-material affairs; viṣa-of poison; jala-āśaya-ocean; āśāyāḥ-from desires; upararāma-got relief.

Svāyambhuva Manu, with the assistance of Lord Brahmā, thus fulfilled his desires. With the permission of the great sage Nārada, he delivered to his son the governmental responsibility for maintaining and protecting all the planets of the universe. He thus achieved relief from the most dangerous, poisonous ocean of material desires.

Svāyambhuva Manu was practically hopeless because such a great personality as Nārada was instructing his son Priyavrata not to accept household life. Now he was very pleased that Lord Brahmā had interfered by inducing his son to accept the responsibility for ruling the government of the universe. From Bhagavad-gītā we get information that Vaivasvata Manu was the son of the sun-god and that his son, Mahārāja Ikṣvāku, ruled this planet earth. Svāyambhuva Manu, however, appears to have been in charge of the entire universe, and he entrusted to his son, Mahārāja Priyavrata, the responsibility for maintaining and protecting all the planetary systems. Dharā-maṇḍala means "planet." This earth, for instance, is called dharā-maṇḍala. Akhila, however, means "all" or "universal." It is therefore difficult to understand where Mahārāja Priyavrata was situated, but from this literature his position certainly appears greater than that of Vaivasvata Manu, for he was entrusted with all the planetary systems of the entire universe.

Another significant statement is that Svāyambhuva Manu took great satisfaction from abnegating the responsibility for ruling all the planetary systems of the universe. At present, politicians are very eager to take charge of the government, and they engage their men in canvassing from door to door to get votes to win the post of president or a similar exalted office. On the contrary, however, herein we find that King Priyavrata had to be persuaded by Lord Brahmā to accept the post of emperor of the entire universe. Similarly, his father, Svāyambhuva Manu, felt relieved to entrust the universal government to Priyavrata. Thus it is evident that the kings and executive heads of government in the Vedic age never accepted their positions for sense enjoyment. Such exalted kings, who were known as rājarṣis, ruled only to maintain and protect the kingdom for the welfare of the citizens. The history of Priyavrata and Svāyambhuva Manu describes how exemplary, responsible monarchs performed the duties of government with disinterest, keeping themselves always aloof from the contamination of material attachment.

Material affairs have herein been compared to an ocean of poison. They have been described in a similar way by Śrīla Narottama dāsa Ṭhākura in one of his songs:

saṁsāra-viṣānale, divā-niśi hiyā jvale,
juḍāite nā kainu upāya

"My heart is always burning in the fire of material existence. and I have made no provisions for getting out of it."

golokera prema-dhana, hari-nāma-saṅkīrtana,
rati nā janmila kene tāya

"The only remedy is hari-nāma-saṅkīrtana, the chanting of the Hare Kṛṣṇa mahā-mantra, which is imported from the spiritual world, Goloka Vṛndāvana. How unfortunate I am that I have no attraction for this." Manu wanted to seek shelter at the lotus feet of the Lord, and therefore when his son Priyavrata took charge of his worldly affairs, Manu was very relieved. That is the system of Vedic civilization. At the end of life, one must free himself from worldly affairs and completely engage in the service of the Lord.

The word surarṣi-vara-anumatena is also significant. Manu entrusted the government to his son with the permission of the great saint Nārada. This is particularly mentioned because although Nārada wanted Priyavrata to become free from all material affairs, when Priyavrata took charge of the universe by the request of Lord Brahmā and Manu, Nārada was also very pleased.

TEXT 23

iti ha vāva sa jagatī-patir īśvarecchayādhiniveśita-karmādhikāro 'khila-jagad-bandha-dhvaṁsana-parānubhāvasya bhagavata ādi-puruṣasyāṅghri-yugalānavarata-dhyānānubhāvena parirandhita-kaṣāyāśayo 'vadāto 'pi māna-vardhano mahatāṁ mahītalam anuśaśāsa.

SYNONYMS

iti-thus; ha vāva-indeed; saḥ-he; jagatī-patiḥ-the emperor of the whole universe; īśvara-icchayā-by the order of the Supreme Personality of Godhead; adhiniveśita-completely engaged; karma-adhikāraḥ-in material affairs; akhila-jagat-of the entire universe; bandha-bondage; dhvaṁsana-destroying; para-transcendental; anubhāvasya-whose influence; bhagavataḥ-of the Supreme Personality of Godhead; ādi-puruṣasya-the original person; aṅghri-on the lotus feet; yugala-two; anavarata-constant; dhyāna-anubhāvena-by meditation; parirandhita-destroyed; kaṣāya-all the dirty things; āśayaḥ-in his heart; avadātaḥ-completely pure; api-although; māna-vardhanaḥ-just to give honor; mahatām-to superiors; mahītalam-the material world; anuśaśāsa-ruled.

Following the order of the Supreme Personality of Godhead, Mahārāja Priyavrata fully engaged in worldly affairs, yet he always thought of the lotus feet of the Lord, which are the cause of liberation from all material attachment. Although Priyavrata Mahārāja was completely freed from all material contamination, he ruled the material world just to honor the orders of his superiors.

The words māna-vardhano mahatām ("just to show honor to superiors") are very significant. Although Mahārāja Priyavrata was already a liberated person and had no attraction for material things, he engaged himself fully in governmental affairs just to show respect to Lord Brahmā. Arjuna had also acted in the same way. Arjuna had no desire to participate in political affairs or the fighting at Kurukṣetra, but when ordered to do so by the Supreme Lord, Kṛṣṇa, he executed those duties very nicely. One who always thinks of the lotus feet of the Lord is certainly above all the contamination of the material world. As stated in Bhagavad-gītā:

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47) Mahārāja Priyavrata. therefore, was a liberated person and was among the highest of yogīs, yet superficially he became the emperor of the universe in accordance with the order of Lord Brahmā. Showing respect to his superior in this way was another of his extraordinary qualifications. As stated in Śrīmad-Bhāgavatam (6.17.28):

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narkeṣv
api tulyārtha-darśinaḥ

A devotee who is actually advanced is not afraid of anything, provided be has the opportunity to execute the order of the Supreme Personality of Godhead. This is the proper explanation of why Priyavrata engaged in worldly affairs although he was a liberated person. Also, only because of this principle does a mahā-bhāgavata, who has nothing to do with the material world, come down to the second platform of devotional service to preach the glories of the Lord all over the world.

TEXT 24

atha ca duhitaraṁ prajāpater viśvakarmaṇa upayeme barhiṣmatīṁ nāma tasyām u ha vāva ātmajān ātma-samāna-śīla-guṇa-karma-rūpa-vīryodārān daśa bhāvayām babhūva kanyāṁ ca yavīyasīm ūrjasvatīṁ nāma.

SYNONYMS

atha-thereafter; ca-also; duhitaram-the daughter; prajāpateḥ-of one of the prajāpatis entrusted with increasing population; viśvakarmaṇaḥ-named Viśvakarmā; upayeme-married; barhiṣmatīm-Barhiṣmatī; nāma-named; tasyām-in her; u ha-as it is celebrated; vāva-wonderful; ātma-jān-sons; ātma-samāna-exactly equal to him; śīla-character; guṇa-quality; karma-activities; rūpa-beauty; vīrya-prowess; udārān-whose magnanimity; daśa-ten; bhāvayām babhūva-he begot; kanyām-daughter; ca-also; yavīyasīm-the youngest of all; ūrjasvatīm-Ūrjasvatī; nāma-named.

Thereafter, Mahārāja Priyavrata married Barhiṣmatī, the daughter of the prajāpati named Viśvakarmā. In her he begot ten sons equal to him in beauty, character, magnanimity and other qualities. He also begot a daughter, the youngest of all, named Ūrjasvatī.

Mahārāja Priyavrata not only carried out the order of Lord Brahmā by accepting the duties of government, but also married Barhiṣmatī, the daughter of Viśvakarmā, one of the prajāpatis. Since Mahārāja Priyavrata was fully trained in transcendental knowledge, he could have returned home and conducted the business of government as a brahmacārī. Instead, however, when he returned to household life, he accepted a wife also. The principle is that when one becomes a gṛhastha, he must live perfectly in that order, which means he must live peacefully with a wife and children. When Caitanya Mahāprabhu's first wife died, His mother requested Him to marry for a second time. He was twenty years old and was going to take sannyāsa at the age of twenty-four, yet by the request of His mother, He married. "As long as I am in household life," He told His mother, "I must have a wife, for household life does not mean staying in a house. Real household life means living in a house with a wife."

Three words in this verse are very significant-u ha vāva. These words are used to express wonder. Priyavrata Mahārāja had taken a vow of renunciation, but accepting a wife and begetting children have nothing to do with the path of renunciation; these are activities on the path of enjoyment. It was a source of great wonder, therefore, that Priyavrata Mahārāja, who had followed the path of renunciation, had now accepted the path of enjoyment.

Sometimes we are criticized because although I am a sannyāsī, I have taken part in the marriage ceremonies of my disciples. It must be explained, however, that since we have started a Kṛṣṇa conscious society and since a human society must also have ideal marriages, to correctly establish an ideal society we must take part in marrying some of its members, although we have taken to the path of renunciation. This may be astonishing to persons who are not very interested in establishing daiva-varṇāśrama, the transcendental system of four social orders and four spiritual orders. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, however, wanted to reestablish daiva-varṇāśrama. In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work. It is this daiva-varṇāśrama that should be established all over the world to continue a perfect society for Kṛṣṇa consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Kṛṣṇa conscious society.

TEXT 25

āgnīdhredhmajihva-yajñabāhu-mahāvīra-hiraṇyareto-ghṛtapṛṣṭha-savana-medhātithi-vītihotra-kavaya iti sarva evāgni-nāmānaḥ.

SYNONYMS

āgnīdhra-Āgnīdhra; idhma-jihva-Idhmajihva; yajña-bāhu-Yajñabāhu; mahā-vīra-Mahāvīra; hiraṇya-retaḥ-Hiraṇyaretā; ghṛtapṛṣṭha-Ghṛtapṛṣṭha; savana-Savana; medhā-tithi-Medhātithi; vītihotra-Vītihotra; kavayaḥ-and Kavi; iti-thus; sarve-all these; eva-certainly; agni-of the demigod controlling fire; nāmānaḥ-names.

The ten sons of Mahārāja Priyavrata were named Āgnīdhra, Idhmajihva, Yajñabāhu, Mahāvīra, Hiraṇyaretā, Ghṛtapṛṣṭha, Savana, Medhātithi, Vītihotra and Kavi. These are also names of Agni, the fire-god.

TEXT 26

eteṣāṁ kavir mahāvīraḥ savana iti traya āsann ūrdhva-retasas ta ātma-vidyāyām arbha-bhāvād ārabhya kṛta-paricayāḥ pāramahaṁsyam evāśramam abhajan.

SYNONYMS

eteṣām-of these; kaviḥ-Kavi; mahāvīraḥ-Mahāvīra; savanaḥ-Savana; iti-thus; trayaḥ-three; āsan-were; ūrdhva-retasaḥ-completely celibate; te-they; ātma-vidyāyām-in transcendental knowledge; arbha-bhāvāt-from childhood; ārabhya-beginning; kṛta-paricayāḥ-very well versed; pāramahaṁsyam-of the highest spiritual perfection of human life; eva-certainly; āśramam-the order; abhajan-executed.

Three among these ten-namely Kavi, Mahāvīra and Savana-lived in complete celibacy. Thus trained in brahmacārī life from the beginning of childhood, they were very conversant with the highest perfection, known as the paramahaṁsa-āśrama.

The word ūrdhva-retasaḥ in this verse is very significant. Ūrdhva-retaḥ refers to one who can control sex life and who instead of wasting semen by discharging it, can use this most important substance accumulated in the body to enrich the brain. One who can completely control sex life is able to work wonderfully with his brain, especially in remembering. Thus students who simply hear Vedic instructions once from their teacher could remember them verbatim without needing to read books, which therefore did not exist in former times.

Another significant word is arbha-bhāvāt, which means "from very childhood." Another meaning is "from being very affectionate to children." In other words, paramahaṁsa life is dedicated for the benefit of others. Just as a father sacrifices many things out of affection for his son, great saintly persons sacrifice all kinds of bodily comforts for the benefit of human society. In this connection there is a verse concerning the six Gosvāmīs:

tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat
bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau

Because of their compassion for the poor fallen souls. the six Gosvāmīs gave up their exalted positions as ministers and took vows as mendicants. Thus minimizing their bodily wants as far as possible, they each accepted only a loincloth and a begging bowl. Thus they remained in Vṛndāvana to execute the orders of Śrī Caitanya Mahāprabhu by compiling and publishing various Vaiṣṇava literatures.

TEXT 27

tasminn u ha vā upaśama-śīlāḥ paramarṣayaḥ sakala-jīva-nikāyāvāsasya bhagavato vāsudevasya bhītānāṁ śaraṇa-bhūtasya śrīmac-caraṇāravindāvirata-smaraṇāvigalita-parama-bhakti-yogānu-bhāvena paribhāvitāntar-hṛdayādhigate bhagavati sarveṣāṁ bhūtānām ātma-bhūte pratyag-ātmany evātmanas tādātmyam aviśeṣeṇa samīyuḥ.

SYNONYMS

tasmin-in that paramahaṁsa-āśrama; u-certainly; ha-so celebrated; vā-indeed; upaśama-śīlāḥ-in the renounced order of life; parama-ṛṣayaḥ-the great sages; sakala-all; jīva-of living entities; nikāya-in total; āvāsasya-the residence; bhagavataḥ-of the Supreme Personality of Godhead; vāsudevasya-Lord Vāsudeva; bhītānām-of those afraid of material existence; śaraṇa-bhūtasya-the one who is the only shelter; śrīmat-of the Supreme Personality of Godhead; caraṇa-aravinda-the lotus feet; avirata-constantly; smaraṇa-remembering; avigalita-completely uncontaminated; parama-supreme; bhakti-yoga-of mystic devotional service; anubhāvena-by the prowess; paribhāvita-purified; antaḥ-within; hṛdaya-the heart; adhigate-perceived; bhagavati-the Supreme Personality of Godhead; sarveṣām-of all; bhūtānām-living entities; ātma-bhūte-situated within the body; pratyak-directly; ātmani-with the Supreme Supersoul; eva-certainly; ātmanaḥ-of the self; tādātmyam-qualitative equality; aviśeṣeṇa-without differences; samīyuḥ-realized.

Thus situated in the renounced order from the beginning of their lives, all three of them completely controlled the activities of their senses and thus became great saints. They concentrated their minds always upon the lotus feet of the Supreme Personality of Godhead, who is the resting place of the totality of living entities and who is therefore celebrated as Vāsudeva. Lord Vāsudeva is the only shelter of those who are actually afraid of material existence. By constantly thinking of His lotus feet, these three sons of Mahārāja Priyavrata became advanced in pure devotional service. By the prowess of their devotional service, they could directly perceive the Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, and realize that there was qualitatively no difference between themselves and Him.

The paramahaṁsa stage is the topmost position in renounced life. In sannyāsa, the renounced order, there are four stages-kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. According to the Vedic system, when one accepts the renounced order, he stays outside his village in a cottage, and his necessities, especially his food, are supplied from home. This is called the kuṭīcaka stage. When a sannyāsī advances further, he no longer accepts anything from home: instead, he collects his necessities, especially his food, from many places. This system is called mādhukarī, which literally means "the profession of the bumblebees." As bumblebees collect honey from many flowers, a little from each, so a sannyāsī should beg from door to door but not accept very much food from any particular house; he should collect a little bit from every house. This is called the bahūdaka stage. When a sannyāsī is still more experienced, he travels all over the world to preach the glories of Lord Vāsudeva. He is then known as parivrājakācārya. The sannyāsī reaches the paramahaṁsa stage when he finishes his preaching work and sits down in one place, strictly for the sake of advancing in spiritual life. An actual paramahaṁsa is one who completely controls his senses and engages in the unalloyed service of the Lord. Therefore all three of these sons of Priyavrata, namely Kavi, Mahāvīra and Savana, were situated in the paramahaṁsa stage from the very beginning. Their senses could not disturb them, for their senses were completely engaged in serving the Lord. Therefore the three brothers are described in this verse as upaśama-śīlāḥ. Upaśama means "completely subdued." Because they completely subdued their senses, they are understood to have been great sages and saints.

After subduing their senses, the three brothers concentrated their minds upon the lotus feet of Vāsudeva, Lord Kṛṣṇa. As stated in Bhagavad-gītā (7.19), vāsudevaḥ sarvam iti. The lotus feet of Vāsudeva are everything. Lord Vāsudeva is the reservoir of all living entities. When this cosmic manifestation is dissolved, all living entities enter the supreme body of the Lord, Garbhodakaśāyī Viṣṇu, who merges within the body of Mahā-Viṣṇu. Both of these viṣṇu-tattvas are vāsudeva-tattvas, and therefore the great sages Kavi, Mahāvīra and Savana concentrated always upon the lotus feet of Lord Vāsudeva, Kṛṣṇa. In this way they could understand that the Supersoul within the heart is the Supreme Personality of Godhead, and they could recognize their identity with Him. The complete description of this realization is that simply by discharging the unalloyed form of devotional service, one can realize his self completely. The parama-bhakti-yoga mentioned in this verse means that a living entity, by dint of unalloyed devotional service, has no other interest than the service of the Lord, as described in Bhagavad-gītā (vāsudevaḥ sarvam iti [Bg. 7.19]). By parama-bhakti-yoga, by elevating oneself to the highest platform of loving service, one can automatically be relieved from the bodily concept of life and see the Supreme Personality of Godhead face to face. As confirmed in Brahma-saṁhitā:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.38]

An advanced devotee, who is known as a sat, or saint, can always see within his heart the Supreme Personality of Godhead, face to face. Kṛṣṇa, Śyāmasundara, expands Himself by His plenary portion, and thus a devotee can always see Him within his heart.

TEXT 28

anyasyām api jāyāyāṁ trayaḥ putrā āsann uttamas tāmaso raivata iti manvantarādhipatayaḥ.

SYNONYMS

anyasyām-other; api-also; jāyāyām-in the wife; trayaḥ-three; putrāḥ-sons; āsan-there were; uttamaḥ tāmasaḥ raivataḥ-Uttama, Tāmasa and Raivata; iti-thus; manu-antara-of the manvantara millennium; adhipatayaḥ-rulers.

In his other wife, Mahārāja Priyavrata begot three sons, named Uttama, Tāmasa and Raivata. All of them later took charge of manvantara millenniums.

In every day of Brahmā there are fourteen manvantaras. The duration of one manvantara, the lifespan of one Manu, is seventy-one yugas, and each yuga is 4,320,000 years. Almost all the Manus selected to rule the manvantaras came from the family of Mahārāja Priyavrata. Three of them are particularly mentioned herein, namely Uttama, Tāmasa and Raivata.

TEXT 29

evam upaśamāyaneṣu sva-tanayeṣv atha jagatī-patir jagatīm arbudāny ekādaśa parivatsarāṇām avyāhatākhila-puruṣa-kāra-sāra-sambhṛta-dor-daṇḍa-yugalāpīḍita-maurvī-guṇa-stanita-viramita-dharma-pratipakṣo barhiṣmatyāś cānudinam edhamāna-pramoda-prasaraṇa-yauṣiṇya-vrīḍā-pramuṣita-hāsāvaloka-rucira-kṣvely-ādibhiḥ parābhūyamāna-viveka ivānavabudhyamāna iva mahāmanā bubhuje.

SYNONYMS

evam-thus; upaśama-ayaneṣu-all well qualified; sva-tanayeṣu-his own sons; atha-thereafter; jagatī-patiḥ-the master of the universe; jagatīm-the universe; arbudāni-arbudas (one arbuda equals 100,000,000); ekādaśa-eleven; parivatsarāṇām-of years; avyāhata-without being interrupted; akhila-universal; puruṣa-kāra-prowess; sāra-strength; sambhṛta-endowed with; doḥ-daṇḍaḥ-of powerful arms; yugala-by the pair; āpīḍita-being drawn; maurvī-guṇa-of the bowstring; stanita-by the loud sound; viramita-defeated; dharma-religious principles; pratipakṣaḥ-those who are against; barhiṣmatyāḥ-of his wife Barhiṣmatī; ca-and; anudinam-daily; edhamāna-increasing; pramoda-pleasing intercourse; prasaraṇa-amiability; yauṣiṇya-feminine behavior; vrīḍā-by shyness; pramuṣita-held back; hāsa-laughing; avaloka-glancing; rucira-pleasing; kṣveli-ādibhiḥ-by exchanges of loving propensities; parābhūyamāna-being defeated; vivekaḥ-his true knowledge; iva-like; anavabudhyamānaḥ-a less intelligent person; iva-like; mahā-manāḥ-the great soul; bubhuje-ruled.

After Kavi, Mahāvīra and Savana were completely trained in the paramahaṁsa stage of life, Mahārāja Priyavrata ruled the universe for eleven arbudas of years. Whenever he was determined to fix his arrow upon his bowstring with his two powerful arms, all opponents of the regulative principles of religious life would flee from his presence in fear of the unparalleled prowess he displayed in ruling the universe. He greatly loved his wife Barhiṣmatī, and with the increase of days, their exchange of nuptial love also increased. By her feminine behavior as she dressed herself, walked, got up, smiled, laughed, and glanced about, Queen Barhiṣmatī increased his energy. Thus although he was a great soul, he appeared lost in the feminine conduct of his wife. He behaved with her just like an ordinary man, but actually he was a great soul.

In this verse, the word dharma-pratipakṣaḥ ("opponents of religious principles") refers not to a particular faith, but to varṇāśrama-dharma, the division of society, socially and spiritually, into four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). To maintain proper social order and help the citizens gradually progress toward the goal of life-namely spiritual understanding-the principles of varṇāśrama-dharma must be accepted. From this verse, Mahārāja Priyavrata appears to have been so strict in maintaining this institution of varṇāśrama-dharma that anyone neglecting it would immediately flee from his presence as soon as the King warned him by fighting or administering light punishment. Indeed, Mahārāja Priyavrata would not have to fight, for simply because of his strong determination, they dared not disobey the rules and regulations of varṇāśrama-dharma. It is said that unless human society is regulated by varṇāśrama-dharma, it is no better than a bestial society of cats and dogs. Mahārāja Priyavrata, therefore, strictly maintained varṇāśrama-dharma by his extraordinary, unparalleled prowess.

To maintain such a life of strict vigilance, one needs encouragement from his wife. In the varṇāśrama-dharma system, certain classes, such as the brāhmaṇas and sannyāsīs, do not need encouragement from the opposite sex. Kṣatriyas and gṛhasthas, however, actually need the encouragement of their wives in order to execute their duties. Indeed, a gṛhastha or kṣatriya cannot properly execute his responsibilities without the association of his wife. Śrī Caitanya Mahāprabhu personally admitted that a gṛhastha must live with a wife. Kṣatriyas were even allowed to have many wives to encourage them in discharging the duties of government. The association of a good wife is necessary in a life of karma and political affairs. To execute his duties properly, therefore. Mahārāja Priyavrata took advantage of his good wife Barhiṣmatī, who was always very expert in pleasing her great husband by properly dressing herself, smiling, and exhibiting her feminine bodily features. Queen Barhiṣmatī always kept Mahārāja Priyavrata very encouraged, and thus he executed his governmental duty very properly. In this verse iva has twice been used to indicate that Mahārāja Priyavrata acted exactly like a henpecked husband and thereby seemed to have lost his sense of human responsibility. Actually, however, he was fully conscious of his position as a spirit soul, although he seemingly behaved like an acquiescent karmī husband. Mahārāja Priyavrata thus ruled the universe for eleven arbudas of years. One arbuda consists of 100,000,000 years, and Mahārāja Priyavrata ruled the universe for eleven such arbudas.

TEXT 30

yāvad avabhāsayati sura-girim anuparikrāman bhagavān ādityo vasudhā-talam ardhenaiva pratapaty ardhenāvacchādayati tadā hi bhagavad-upāsanopacitāti-puruṣa-prabhāvas tad anabhinandan samajavena rathena jyotirmayena rajanīm api dinaṁ kariṣyāmīti sapta-kṛt vastaraṇim anuparyakrāmad dvitīya iva pataṅgaḥ.

SYNONYMS

yāvat-so long; avabhāsayati-illuminates; sura-girim-the Sumeru Hill; anuparikrāman-by circumambulating; bhagavān-the most powerful; ādityaḥ-sun-god; vasudhā-talam-the lower planetary system; ardhena-by half; eva-certainly; pratapati-makes dazzling; ardhena-by half; avacchādayati-covers with darkness; tadā-at that time; hi-certainly; bhagavat-upāsanā-by worshiping the Supreme Personality of Godhead; upacita-by satisfying Him perfectly; ati-puruṣa-superhuman; prabhāvaḥ-influence; tat-that; anabhinandan-without appreciating; samajavena-by equally powerful; rathena-on a chariot; jyotiḥ-mayena-dazzling; rajanīm-night; api-also; dinam-day; kariṣyāmi-I shall make it; iti-thus; sapta-kṛt-seven times; vastaraṇim-exactly following the orbit of the sun; anuparyakrāmat-circumambulated; dvitīyaḥ-second; iva-like; pataṅgaḥ-sun.

While so excellently ruling the universe, King Priyavrata once became dissatisfied with the circumambulation of the most powerful sun-god. Encircling Sumeru Hill on his chariot, the sun-god illuminates all the surrounding planetary systems. However, when the sun is on the northern side of the hill, the south receives less light, and when the sun is in the south, the north receives less. King Priyavrata disliked this situation and therefore decided to make daylight in the part of the universe where there was night. He followed the orbit of the sun-god on a brilliant chariot and thus fulfilled his desire. He could perform such wonderful activities because of the power he had achieved by worshiping the Supreme Personality of Godhead.

There is a Bengali saying which describes that someone is so powerful that he can make the night day and the day night. That saying is current because of the prowess of Priyavrata. His activities demonstrate how powerful he became by worshiping the Supreme Personality of Godhead. Lord Kṛṣṇa is known as Yogeśvara, the master of all mystic powers. In Bhagavad-gītā (18.78) it is said wherever there is the master of all mystic powers (yatra yogeśvaraḥ kṛṣṇaḥ), victory, fortune and all other opulences are present. Devotional service is so powerful. When a devotee achieves what he wants to accomplish, it is not by his own mystic power but by the grace of the master of mystic power. Lord Kṛṣṇa: by His grace, a devotee can accomplish wonderful things unimaginable even to the most powerful scientist.

From the description in this verse, it appears that the sun moves. According to modern astronomers, the sun is fixed in one place, surrounded by the solar system, but here we find that the sun is not stationary: it is rotating in a prescribed orbit. This fact is corroborated by Brahma-saṁhitā (5.52). Yasyājñayā bhramati saṁbhṛta-kāla-cakraḥ: the sun is rotating in its fixed orbit in accordance with the order of the Supreme Personality of Godhead. According to Jyotir Veda, the science of astronomy in the Vedic literature, the sun moves for six months on the northern side of the Sumeru Hill and for six months on the southern side. We have practical experience on this planet that when there is summer in the north there is winter in the south and vice versa. Modern materialistic scientists sometimes present themselves as knowing all the ingredients of the sun, yet they are unable to offer a second sun like Mahārāja Priyavrata's.

Although Mahārāja Priyavrata devised a very powerful chariot as brilliant as the sun, he had no desire to compete with the sun-god, for a Vaiṣṇava never wants to supersede another Vaiṣṇava. His purpose was to give abundant benefits in material existence. Śrīla Viśvanātha Cakravartī Ṭhākura remarks that in the months of April and May the rays of Mahārāja Priyavrata's brilliant sun were as pleasing as the rays of the moon, and in October and November, both morning and evening, that sun provided more warmth than the sunshine. In short, Mahārāja Priyavrata was extremely powerful, and his actions extended his power in all directions.

TEXT 31

ye vā u ha tad-ratha-caraṇa-nemi-kṛta-parikhātās te sapta sindhava āsan yata eva kṛtāḥ sapta bhuvo dvīpāḥ.

SYNONYMS

ye-that; vā u ha-certainly; tat-ratha-of his chariot; caraṇa-of the wheels; nemi-by the rims; kṛta-made; parikhātāḥ-trenches; te-those; sapta-seven; sindhavaḥ-oceans; āsan-became; yataḥ-because of which; eva-certainly; kṛtāḥ-were made; sapta-seven; bhuvaḥ-of the Bhū-maṇḍala; dvīpāḥ-islands.

When Priyavrata drove his chariot behind the sun, the rims of his chariot wheels created impressions that later became seven oceans, dividing the planetary system known as Bhū-maṇḍala into seven islands.

Sometimes the planets in outer space are called islands. We have experience of various types of islands in the ocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavrata drove his chariot behind the sun, he created seven different types of oceans and planetary systems, which altogether are known as Bhū-maṇḍala, or Bhūloka. In the Gāyatrī mantra, we chant, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. Above the Bhūloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenly planetary system. All these planetary systems are controlled by Savitā, the sun-god. By chanting the Gāyatrī mantra just after rising early in the morning, one worships the sun-god.

TEXT 32

jambū-plakṣa-śālmali-kuśa-krauñca-śāka-puṣkara-saṁjñās teṣāṁ parimāṇaṁ pūrvasmāt pūrvasmād uttara uttaro yathā-saṅkhyaṁ dvi-guṇa-mānena bahiḥ samantata upakḷptāḥ.

SYNONYMS

jambū-Jambū; plakṣa-Plakṣa; śālmali-Śālmali; kuśa-Kuśa; krauñca-Krauñca; śāka-Śāka; puṣkara-Puṣkara; saṁjñāḥ-known as; teṣām-of them; parimāṇam-measurement; pūrvasmāt pūrvasmāt-from the former; uttaraḥ uttaraḥ-the following; yathā-according to; saṅkhyam-number; dvi-guṇa-twice as much; mānena-with a measure; bahiḥ-outside; samantataḥ-all around; upakḷptāḥ-produced.

The names of the islands are Jambū, Plakṣa, Śālmali, Kuśa, Krauñca, Śāka and Puṣkara. Each island is twice as large as the one preceding it, and each is surrounded by a liquid substance, beyond which is the next island.

The ocean in each planetary system has a different type of liquid. How they are situated is explained in the next verse.

TEXT 33

kṣārodekṣu-rasoda-suroda-ghṛtoda-kṣīroda-dadhi-maṇḍoda-śuddhodāḥ sapta jaladhayaḥ sapta dvīpa-parikhā ivābhyantara-dvīpa-samānā ekaikaśyena yathānupūrvaṁ saptasv api bahir dvīpeṣu pṛthak parita upakalpitās teṣu jambv-ādiṣu barhiṣmatī-patir anuvratānātmajān āgnīdhredhmajihva-yajñabāhu-hiraṇyareto-ghṛtapṛṣṭha-medhātithi-vītihotra-saṁjñān yathā-saṅkhyenaikaikasminn ekam evādhi-patiṁ vidadhe.

SYNONYMS

kṣāra-salt; uda-water; ikṣu-rasa-the liquid extract from sugarcane; uda-water; surā-liquor; uda-water; ghṛta-clarified butter; uda-water; kṣīra-milk; uda-water; dadhi-maṇḍa-emulsified yogurt; uda-water; śuddha-udāḥ-and drinking water; sapta-seven; jala-dhayaḥ-oceans; sapta-seven; dvīpa-islands; parikhāḥ-trenches; iva-like; abhyantara-internal; dvīpa-islands; samānāḥ-equal to; eka-ekaśyena-one after another; yathā-anupūrvam-in chronological order; saptasu-seven; api-although; bahiḥ-outside; dvīpeṣu-in islands; pṛthak-separate; paritaḥ-all around; upakalpitāḥ-situated; teṣu-within them; jambū-ādiṣu-beginning with Jambū; barhiṣmatī-of Barhiṣmatī; patiḥ-the husband; anuvratān-who were actually followers of the father's principles; ātma-jān-sons; āgnīdhra-idhmajihva-yajñabāhu-hiraṇyaretaḥ-ghṛtapṛṣṭha-medhātithi-vītihotra-saṁjñān-named Āgnīḍhra, Idhmajihva, Yajñabāhu, Hiraṇyaretā, Ghṛtapṛṣṭha, Medhātithi and Vītihotra; yathā-saṅkhyena-by the same number; eka-ekasmin-in each island; ekam-one; eva-certainly; adhi-patim-king; vidadhe-he made.

The seven oceans respectively contain salt water, sugarcane juice, liquor, clarified butter, milk, emulsified yogurt, and sweet drinking water. All the islands are completely surrounded by these oceans, and each ocean is equal in breadth to the island it surrounds. Mahārāja Priyavrata, the husband of Queen Barhiṣmatī, gave sovereignty over these islands to his respective sons, namely Āgnīdhra, Idhmajihva, Yajñabāhu, Hiraṇyaretā, Ghṛtapṛṣṭha, Medhātithi and Vītihotra. Thus they all became kings by the order of their father.

It is to be understood that all the dvīpas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds. The length of the oceans, however, cannot equal the length of the islands. According to Vīrarāghava Ācārya, the breadth of the first island is 100,000 yojanas. One yojana equals eight miles, and therefore the breadth of the first island is calculated to be 800,000 miles. The water surrounding it must have the same breadth, but its length must be different.

TEXT 34

duhitaraṁ corjasvatīṁ nāmośanase prāyacchad yasyām āsīd devayānī nāma kāvya-sutā.

SYNONYMS

duhitaram-the daughter; ca-also; ūrjasvatīm-Ūrjasvatī; nāma-named; uśanase-unto the great sage Uśanā (Śukrācārya); prāyacchat-he gave; yasyām-unto whom; āsīt-there was; devayānī-Devayānī; nāma-named; kāvya-sutā-the daughter of Śukrācārya.

King Priyavrata then gave his daughter, Ūrjasvatī, in marriage to Śukrācārya, who begot in her a daughter named Devayānī.

TEXT 35

naivaṁ-vidhaḥ puruṣa-kāra urukramasya

puṁsāṁ tad-aṅghri-rajasā jita-ṣaḍ-guṇānām

citraṁ vidūra-vigataḥ sakṛd ādadīta

yan-nāmadheyam adhunā sa jahāti bandham

SYNONYMS

na-not; evam-vidhaḥ-like that; puruṣa-kāraḥ-personal influence; uru-kramasya-of the Supreme Personality of Godhead; puṁsām-of the devotees; tat-aṅghri-of His lotus feet; rajasā-by the dust; jita-ṣaṭ-guṇānām-who have conquered the influence of the six kinds of material whips; citram-wonderful; vidūra-vigataḥ-the fifth-grade person, or the untouchable; sakṛt-only once; ādadīta-if he utters; yat-whose; nāmadheyam-holy name; adhunā-immediately; saḥ-he; jahāti-gives up; bandham-material bondage.

My dear King, a devotee who has taken shelter of the dust from the lotus feet of the Lord can transcend the influence of the six material whips-namely hunger, thirst, lamentation, illusion, old age and death-and he can conquer the mind and five senses. However, this is not very wonderful for a pure devotee of the Lord because even a person beyond the jurisdiction of the four castes-in other words, an untouchable-is immediately relieved of bondage to material existence if he utters the holy name of the Lord even once.

Śukadeva Gosvāmī was speaking to Mahārāja Parīkṣit about the activities of King Priyavrata, and since the King might have had doubts about these wonderful, uncommon activities, Śukadeva Gosvāmī reassured him. "My dear King," he said, "don't be doubtful about the wonderful activities of Priyavrata. For a devotee of the Supreme Personality of Godhead, everything is possible because the Lord is also known as Urukrama." Urukrama is a name for Lord Vāmanadeva, who performed the wonderful act of occupying the three worlds with three footsteps. Lord Vāmanadeva requested three paces of land from Mahārāja Bali, and when Mahārāja Bali agreed to grant them, the Lord immediately covered the entire world with two footsteps, and for His third step He placed His foot upon Bali Mahārāja's head. Śrī Jayadeva Gosvāmī says:

chalayasi vikramaṇe balim adbhuta-vāmana
pada-nakha-nīra-janita-jana-pāvana
keśava dhṛta-vamāna-rūpa jaya jagadīśa hare

"All glories to Lord Keśava, who assumed the form of a dwarf. O Lord of the universe, who takes away everything inauspicious for the devotees! O wonderful Vāmanadeva! You tricked the great demon Bali Mahārāja by Your steps. The water that touched the nails of Your lotus feet when You pierced through the covering of the universe purifies all living entities in the form of the River Ganges."

Since the Supreme Lord is all-powerful, He can do things that seem wonderful for a common man. Similarly, a devotee who has taken shelter at the lotus feet of the Lord can also do wonderful things unimaginable to a common man, by the grace of the dust of those lotus feet. Caitanya Mahāprabhu therefore teaches us to take shelter of the Lord's lotus feet:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāṁbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"O son of Nanda Mahārāja, I am Your eternal servant, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet." Lord Caitanya teaches us to come in touch with the dust of the Lord's lotus feet, for then there will undoubtedly be all success.

Because of the material body, every living entity in material existence is always disturbed by sad-guṇa, six whips-hunger, thirst, lamentation, illusion, invalidity and death. Furthermore, another sad-guṇa are the mind and five sense organs. Not to speak of a sanctified devotee, even a caṇḍāla, an outcaste, who is untouchable, is immediately freed from material bondage if he utters the holy name of the Lord even once. Sometimes caste brāhmaṇas argue that unless one changes his body he cannot be accepted as a brāhmaṇa, for since the present body is obtained as a result of past actions, one who has in the past acted as a brāhmaṇa takes birth in a brāhmaṇa family. Therefore, they contend, without such a brahminical body, one cannot be accepted as a brāhmaṇa. Herein it is said, however, that even vidūra-vigata, a caṇḍāla-a fifth-class untouchable-is freed if he utters the holy name even once. Being freed means that he immediately changes his body. Sanātana Gosvāmī confirms this:

yathā kāñcanatāṁ yāti
kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena
dvijatvaṁ jāyate nṛṇām

When a person, even though a caṇḍāla, is initiated by a pure devotee into chanting the holy name of the Lord, his body changes as he follows the instructions of the spiritual master. Although one cannot see how his body has changed, we must accept, on the grounds of the authoritative statements of the śāstras, that he changes his body. This is to be understood without arguments. This verse clearly says, sa jahāti bandham: "He gives up his material bondage." The body is a symbolic representation of material bondage according to one's karma. Although sometimes we cannot see the gross body changing, chanting the holy name of the Supreme Lord immediately changes the subtle body, and because the subtle body changes, the living entity is immediately freed from material bondage. After all, changes of the gross body are conducted by the subtle body. After the destruction of the gross body, the subtle body takes the living entity from his present gross body to another. In the subtle body, the mind is predominant, and therefore if one's mind is always absorbed in remembering the activities or the lotus feet of the Lord, he is to be understood to have already changed his present body and become purified. Therefore it is irrefutable that a caṇḍāla, or any fallen or lowborn person, can become a brāhmaṇa simply by the method of bona fide initiation.

TEXT 36

sa evam aparimita-bala-parākrama ekadā tu devarṣi-caraṇānuśayanānu-patita-guṇa-visarga-saṁsargeṇānirvṛtam ivātmānaṁ manyamāna ātma-nirveda idam āha.

SYNONYMS

saḥ-he (Mahārāja Priyavrata); evam-thus; aparimita-unparalleled; bala-strength; parākramaḥ-whose influence; ekadā-once upon a time; tu-then; deva-ṛṣi-of the great saint Nārada; caraṇa-anuśayana-surrendering unto the lotus feet; anu-thereafter; patita-fallen down; guṇa-visarga-with material affairs (created by the three material modes of nature); saṁsargeṇa-by connection; anirvṛtam-not satisfied; iva-like; ātmānam-himself; manyamānaḥ-thinking like that; ātma-self; nirvedaḥ-possessing renunciation; idam-this; āha-said.

While enjoying his material opulences with full strength and influence, Mahārāja Priyavrata once began to consider that although he had fully surrendered to the great saint Nārada and was actually on the path of Kṛṣṇa consciousness, he had somehow become again entangled in material activities. Thus his mind now became restless, and he began to speak in a spirit of renunciation.

In Śrīmad-Bhāgavatam (1.5.17) it is said:

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

"One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything." If one somehow or other comes to the shelter of a great Vaiṣṇava, takes to Kṛṣṇa consciousness because of sentiment or realization, but in course of time falls down because of immature understanding, he is not actually fallen, for his having engaged in Kṛṣṇa consciousness is a permanent asset. If one falls down, therefore, his progress might be checked for a certain time, but it will again become manifest at an opportune moment. Although Priyavrata Mahārāja was serving according to the instructions of Nārada Muni meant for going back home, back to Godhead, he returned to material affairs at the request of his father. In due course of time, however, his consciousness for serving Kṛṣṇa reawakened by the grace of his spiritual master, Nārada.

As stated in Bhagavad-gītā (6.41), śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate. One who falls down from the process of bhakti-yoga is again offered the opulence of the demigods, and after enjoying such material opulence, he is given a chance to take birth in a noble family of a pure brāhmaṇa, or in a rich family, to be given the chance to revive his Kṛṣṇa consciousness. This actually happened in the life of Priyavrata: he is a most glorious example of this truth. In due course of time, he no longer wanted to enjoy his material opulences and his wife, kingdom and sons; instead, he wanted to renounce them all. Therefore, after having described the material opulences of Mahārāja Priyavrata, Śukadeva Gosvāmī, in this verse, describes his tendency for renunciation.

The words devarṣi-caraṇānuśayana indicate that Mahārāja Priyavrata, having fully surrendered to the great sage Devarṣi Nārada, was strictly following all the devotional processes and regulative principles under his direction. In regard to strictly following the regulative principles, Śrīla Viśvanātha Cakravartī Ṭhākura says; daṇḍavat-praṇāmās tān anupatitaḥ. By immediately offering obeisances (daṇḍavat) unto the spiritual master and by strictly following his directions, the student becomes advanced. Mahārāja Priyavrata was doing all these things regularly.

As long as one is in the material world, he has to be under the influence of the modes of material nature (guṇa-visarga). It is not that Mahārāja Priyavrata was freed from material influence because he possessed all material opulences. In this material world, both the very poor man and the very rich man are under material influences, for both wealth and poverty are creations of the modes of material nature. As stated in Bhagavad-gītā (3.27), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. According to the modes of material nature we acquire, the material nature gives us facility for material enjoyment.

TEXT 37

aho asādhv anuṣṭhitaṁ yad abhiniveśito 'ham indriyair avidyā-racita-viṣama-viṣayāndha-kūpe tad alam alam amuṣyā vanitāyā vinoda-mṛgaṁ māṁ dhig dhig iti garhayāṁ cakāra.

SYNONYMS

aho-alas; asādhu-not good; anuṣṭhitam-executed; yat-because; abhiniveśitaḥ-being completely absorbed; aham-I; indriyaiḥ-for sense gratification; avidyā-by nescience; racita-made; viṣama-causing distress; viṣaya-sense gratification; andha-kūpe-in the dark well; tat-that; alam-insignificant; alam-of no importance; amuṣyāḥ-of that; vanitāyāḥ-wife; vinoda-mṛgam-just like a dancing monkey; mām-unto me; dhik-all condemnation; dhik-all condemnation; iti-thus; garhayām-criticism; cakāra-he did.

The King thus began criticizing himself: Alas, how condemned I have become because of my sense gratification! I have now fallen into material enjoyment, which is exactly like a covered well. I have had enough! I am not going to enjoy any more. Just see how I have become like a dancing monkey in the hands of my wife. Because of this, I am condemned.

How condemned is the advancement of material knowledge can be understood from the behavior of Mahārāja Priyavrata. He performed such wonderful acts as creating another sun, which shined during the night, and creating a chariot so great that its wheels formed vast oceans. These activities are so great that modern scientists cannot even imagine how such things can be done. Mahārāja Priyavrata acted very wonderfully in the material field of activities, but because he was dealing in sense gratification-ruling his kingdom and dancing to the indications of his beautiful wife-he personally condemned himself. When we think about this example of Mahārāja Priyavrata, we can just consider how degraded is the modern civilization of materialistic advancement. Modern so-called scientists and other materialists are very satisfied because they can construct great bridges, roads and machines, but such activities are nothing comparable to those of Mahārāja Priyavrata. If Mahārāja Priyavrata could condemn himself in spite of his wonderful activities, how condemned we are in our so-called advancement of material civilization. We can conclude that such advancement has nothing to do with the problems of the living entity entangled within this material world. Unfortunately, modern man does not understand his entanglement and how condemned he is, nor does he know what kind of body he is going to have in the next life. From a spiritual point of view, a great kingdom, beautiful wife and wonderful material activities are all impediments to spiritual advancement. Mahārāja Priyavrata had served the great sage Nārada sincerely. Therefore even though he had accepted material opulences, he could not be deviated from his own task. He again became Kṛṣṇa conscious. As confirmed in Bhagavad-gītā:

nehābhikrama-nāśo 'sti
pratyavāyo na vidyate
svalpam apy asya dharmasya
trāyate mahato bhayāt

"In devotional service there is no loss or diminution, and even a small service rendered in devotional life is sufficient to save one from the greatest danger." (Bg. 2.40) Such renunciation as Mahārāja Priyavrata's is possible only by the grace of the Supreme Personality of Godhead. Generally when people are powerful or when they have a beautiful wife, a beautiful home and material popularity, they become more and more entangled. Priyavrata Mahārāja, however, having been completely trained by the great sage Nārada, revived his Kṛṣṇa consciousness in spite of all impediments.

TEXT 38

para-devatā-prasādādhigatātma-pratyavamarśenānupravṛttebhyaḥ putrebhya imāṁ yathā-dāyaṁ vibhajya bhukta-bhogāṁ ca mahiṣīṁ mṛtakam iva saha mahā-vibhūtim apahāya svayaṁ nihita-nirvedo hṛdi gṛhīta-hari-vihārānubhāvo bhagavato nāradasya padavīṁ punar evānusasāra.

SYNONYMS

para-devatā-of the Supreme Personality of Godhead; prasāda-by the mercy; adhigata-obtained; ātma-pratyavamarśena-by self-realization; anupravṛttebhyaḥ-who exactly follow his path; putrebhyaḥ-unto his sons; imām-this earth; yathā-dāyam-exactly according to the inheritance; vibhajya-dividing; bhukta-bhogām-whom he enjoyed in so many ways; ca-also; mahiṣīm-the Queen; mṛtakam iva-exactly like a dead body; saha-with; mahā-vibhūtim-great opulence; apahāya-giving up; svayam-himself; nihita-perfectly taken to; nirvedaḥ-renunciation; hṛdi-in the heart; gṛhīta-accepted; hari-of the Supreme Personality of Godhead; vihāra-pastimes; anubhāvaḥ-in such an attitude; bhagavataḥ-of the great saintly person; nāradasya-of Saint Nārada; padavīm-position; punaḥ-again; eva-certainly; anusasāra-began to follow.

By the grace of the Supreme Personality of Godhead, Mahārāja Priyavrata reawakened to his senses. He divided all his earthly possessions among his obedient sons. He gave up everything, including his wife, with whom he had enjoyed so much sense gratification, and his great and opulent kingdom, and he completely renounced all attachment. His heart, having been cleansed, became a place of pastimes for the Supreme Personality of Godhead. Thus he was able to return to the path of Kṛṣṇa consciousness, spiritual life, and resume the position he had attained by the grace of the great saint Nārada.

As enunciated by Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam: [Cc. Antya 20.12] as soon as one's heart is cleansed, the blazing fire of material existence is immediately extinguished. Our hearts are meant for the pastimes of the Supreme Personality of Godhead. This means that one should be fully Kṛṣṇa conscious, thinking of Kṛṣṇa, as He Himself advises (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]). This should be our only business. One whose heart is not clean cannot think of the transcendental pastimes of the Supreme Lord, but if one can once again place the Supreme Personality of Godhead in his heart, he very easily becomes qualified to renounce material attachment. Māyāvādī philosophers, yogīs and jñānīs try to give up this material world simply by saying, brahma satyaṁ jagan mithyā: "This world is false. There is no use of it. Let us take to Brahman." Such theoretical knowledge will not help us. If we believe that Brahman is the real truth, we have to place within our hearts the lotus feet of Śrī Kṛṣṇa, as Mahārāja Ambarīṣa did (sa vai manaḥ kṛṣṇa-padāravindayoḥ). One has to fix the lotus feet of the Lord within his heart. Then he gets the strength to be freed from material entanglement.

Mahārāja Priyavrata was able to give up his opulent kingdom, and he also gave up the association of his beautiful wife as if she were a dead body. However beautiful one's wife and however attractive her bodily features, one is no longer interested in her when her body is dead. We praise a beautiful woman for her body, but that same body, when bereft of a spirit soul, is no longer interesting to any lusty man. Mahārāja Priyavrata was so strong, by the grace of the Lord, that even though his beautiful wife was alive, he could give up her association exactly like one who is forced to give up the association of a dead wife. Śrī Caitanya Mahāprabhu said:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

"O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth." For one who desires to advance in spiritual life, attachment to material opulence and attachment to a beautiful wile are two great impediments. Such attachments are condemned even more than suicide. Therefore anyone desiring to cross beyond material nescience must, by the grace of Kṛṣṇa, be freed from attachment to women and money. When Mahārāja Priyavrata became completely free from these attachments, he could again peacefully follow the principles instructed by the great sage Nārada.

TEXT 39

tasya ha vā ete ślokāḥ--

priyavrata-kṛtaṁ karma

ko nu kuryād vineśvaram

yo nemi-nimnair akaroc

chāyāṁ ghnan sapta vāridhīn

SYNONYMS

tasya-his; ha vā-certainly; ete-all these; ślokāḥ-verses; priyavrata-by King Priyavrata; kṛtam-done; karma-activities; kaḥ-who; nu-then; kuryāt-can execute; vinā-without; īśvaram-the Supreme Personality of Godhead; yaḥ-one who; nemi-of the rim of the wheels of his chariot; nimnaiḥ-by the depressions; akarot-made; chāyām-darkness; ghnan-dissipating; sapta-seven; vāridhīn-oceans.

There are many famous verses regarding Mahārāja Priyavrata's activities:

"No one but the Supreme Personality of Godhead could do what Mahārāja Priyavrata has done. Mahārāja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans."

There are many excellent verses, famous all over the world, concerning the activities of Mahārāja Priyavrata. He is so celebrated that his activities are compared to those of the Supreme Personality of Godhead. Sometimes a sincere servant and devotee of the Lord is also called bhagavān. Śrī Nārada is called bhagavān, and Lord Śiva and Vyāsadeva are also sometimes called bhagavān. This designation, bhagavān, is sometimes conferred upon a pure devotee by the grace of the Lord so that he will be very highly esteemed. Mahārāja Priyavrata was such a devotee.

TEXT 40

bhū-saṁsthānaṁ kṛtaṁ yena

sarid-giri-vanādibhiḥ

sīmā ca bhūta-nirvṛtyai

dvīpe dvīpe vibhāgaśaḥ

SYNONYMS

bhū-saṁsthānam-the situation of the earth; kṛtam-done; yena-by whom; sarit-by rivers; giri-by hills and mountains; vana-ādibhiḥ-by forests and so on; sīmā-boundaries; ca-also; bhūta-of different nations; nirvṛtyai-to stop fighting; dvīpe dvīpe-on the various islands; vibhāgaśaḥ-separately.

"To stop the quarreling among different peoples, Mahārāja Priyavrata marked boundaries at rivers and at the edges of mountains and forests so that no one would trespass upon another's property."

The example set by Mahārāja Priyavrata in marking off different states is still followed. As indicated here, different classes of men are destined to live in different areas, and therefore the boundaries of various tracts of land, which are described here as islands, should be defined by different rivers, forests and hills. This is also mentioned in relation to Mahārāja Pṛthu, who was born from the dead body of his father by the manipulation of great sages. Mahārāja Pṛthu's father was very sinful, and therefore a black man called Niṣāda was first born from his dead body. The Naiṣāda race was given a place in the forest because by nature they are thieves and rogues. As animals are given places in various forests and hills, men who are like animals are also destined to live there. One cannot be promoted to civilized life unless one comes to Kṛṣṇa consciousness, for by nature one is destined to live in a particular situation according to one's karma and association with the modes of nature. If men want to live in harmony and peace, they must take to Kṛṣṇa consciousness, for they cannot achieve the highest standard while absorbed in the bodily concept of life. Mahārāja Priyavrata divided the surface of the globe into different islands so that each class of men would live peacefully and not clash with the others. The modern idea of nationhood has gradually developed from the divisions made by Mahārāja Priyavrata.

TEXT 41

bhaumaṁ divyaṁ mānuṣaṁ ca

mahitvaṁ karma-yogajam

yaś cakre nirayaupamyaṁ

puruṣānujana-priyaḥ

SYNONYMS

bhaumam-of the lower planets; divyam-heavenly; mānuṣam-of human beings; ca-also; mahitvam-all opulences; karma-by fruitive activities; yoga-by mystic power; jam-born; yaḥ-one who; cakre-did; niraya-with hell; aupamyam-comparison or equality; puruṣa-of the Supreme Personality of Godhead; anujana-to the devotee; priyaḥ-most dear.

"As a great follower and devotee of the sage Nārada, Mahārāja Priyavrata considered hellish the opulences he had achieved by dint of fruitive activities and mystic power, whether in the lower or heavenly planetary systems or in human society."

Śrīla Rūpa Gosvāmī has said that the position of a devotee is so superexcellent that a devotee does not consider any material opulence worth having. There are different types of opulences on earth, in the heavenly planets and even in the lower planetary system, known as Pātāla. A devotee, however, knows that they are all material, and consequently he is not at all interested in them. As stated in Bhagavad-gītā, paraṁ dṛṣṭvā nivartate. Sometimes yogīs and jñānīs voluntarily give up all material opulences to practice their system of liberation and taste spiritual bliss. However, they frequently fall down because artificial renunciation of material opulences cannot endure. One must have a superior taste in spiritual life; then he can give up material opulence. Mahārāja Priyavrata had already tasted spiritual bliss, and therefore he had no interest in any of the material achievements available in the lower, higher or middle planetary systems.

Thus end the Bhaktivedanta purports to the Fifth Canto, First Chapter, of Śrīmad-Bhāgavatam, entitled "The Activities of Mahārāja Priyavrata."

Chapter Two

The Activities of Mahārāja Āgnīdhra

In this chapter, the character of Mahārāja Āgnīdhra is described. When Mahārāja Priyavrata went off for spiritual realization, his son Āgnīdhra became the ruler of Jambūdvīpa, in accordance with Mahārāja Priyavrata's instructions, and maintained its residents with the same affection a father feels for his sons. Once Mahārāja Āgnīdhra desired to have a son, and therefore he entered a cave of Mandara Mountain to practice austerity. Understanding his desire, Lord Brahmā sent a celestial girl named Pūrvacitti to Āgnīdhra's hermitage. After dressing herself very attractively, she presented herself before him with various feminine movements, and Āgnīdhra was naturally attracted to her. The girl's actions, expressions, smile, sweet words and moving eyes were fascinating to him. Āgnīdhra was expert in flattery. Thus he attracted the celestial girl, who was pleased to accept him as her husband because of his mellifluous words. She enjoyed royal happiness with Āgnīdhra for many years before returning to her abode in the heavenly planets. In her womb Āgnīdhra begot nine sons-Nābhi, Kiṁpuruṣa, Harivarṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru, Bhadrāśva and Ketumāla. He gave them nine islands with names corresponding to theirs. Āgnīdhra, however, his senses unsatisfied, was always thinking of his celestial wife, and therefore in his next life he was born in her celestial planet. After the death of Āgnīdhra, his nine sons married nine daughters of Meru named Merudevī, Pratirūpā, Ugradaṁṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā and Devavīti.

TEXT 1

śrī-śuka uvāca

evaṁ pitari sampravṛtte tad-anuśāsane vartamāna āgnīdhro jambūdvīpaukasaḥ prajā aurasavad dharmāvekṣamāṇaḥ paryagopāyat.

SYNONYMS

śrī-śukaḥ-Śrī Śukadeva Gosvāmī; uvāca-said; evam-thus; pitari-when his father; sampravṛtte-took to the path of liberation; tat-anuśāsane-according to his order; vartamānaḥ-situated; āgnīdhraḥ-King Āgnīdhra; jambū-dvīpa-okasaḥ-the inhabitants of Jambūdvīpa; prajāḥ-citizens; aurasa-vat-as if they were his sons; dharma-religious principles; avekṣamāṇaḥ-strictly observing; paryagopāyat-completely protected.

Śrī Śukadeva Gosvāmī continued: After his father, Mahārāja Priyavrata, departed to follow the path of spiritual life by undergoing austerities, King Āgnīdhra completely obeyed his order. Strictly observing the principles of religion, he gave full protection to the inhabitants of Jambūdvīpa as if they were his own begotten sons.

Following the instruction of his father, Mahārāja Priyavrata, Mahārāja Āgnīdhra ruled the inhabitants of Jambūdvīpa according to religious principles. These principles are exactly contrary to the modern principles of faithlessness. As clearly stated here, the King protected the citizens the way a father protects his begotten children. How he ruled the citizens is also described here-dharmāvekṣamāṇaḥ, strictly according to religious principles. It is the duty of the executive head of a state to see that the citizens strictly follow religious principles. The Vedic religious principles begin with varṇāśrama-dharma, the duties of the four varṇas and four āśramas. Dharma refers to principles given by the Supreme Personality of Godhead. The first principle of dharma, or religion, is to observe the duties of the four orders as enjoined by the Supreme Personality of Godhead. According to people's qualities and activities, society should be divided into brāhmaṇas, kṣatriyas, vaiśyas and śūdras and then again into brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. These are religious principles, and it is the duty of the head of state to see that his citizens strictly follow them. He should not merely act officially; he should be like a father who is always a well-wisher of his sons. Such a father strictly observes whether his sons are performing their duties, and sometimes he also punishes them.

Just contrary to the principles mentioned here, the presidents and chief executives in the age of Kali are simply tax collectors who do not care whether religious principles are observed. Indeed, the chief executives of the present day introduce all kinds of sinful activity, especially illicit sex, intoxication, animal killing and gambling. These sinful activities are now very prominently manifested in India. Although a hundred years ago these four principles of sinful life were strictly prohibited in the families of India, they have now been introduced into every Indian family; therefore they cannot follow religious principles. In contrast to the principles of the kings of old, the modern state is concerned only with propaganda for levying taxes and is no longer responsible for the spiritual welfare of the citizens. The state is now callous to religious principles. Śrīmad-Bhāgavatam predicts that in Kali-yuga the government will be entrusted with dasyu-dharma, which means the occupational duty of rogues and thieves. Modern heads of state are rogues and thieves who plunder the citizens instead of giving them protection. Rogues and thieves plunder without regard for law, but in this age of Kali, as stated in Śrīmad-Bhāgavatam, the lawmakers themselves plunder the citizens. The next prediction to be fulfilled, which is already coming to pass, is that because of the sinful activities of the citizens and the government, rain will become increasingly scarce. Gradually there will be complete drought and no production of food grains. People will be reduced to eating flesh and seeds, and many good, spiritually inclined people will have to forsake their homes because they will be too harassed by drought, taxation and famine. The Kṛṣṇa consciousness movement is the only hope to save the world from such devastation. It is the most scientific and authorized movement for the actual welfare of the whole human society.

TEXT 2

sa ca kadācit pitṛloka-kāmaḥ sura-vara-vanitākrīḍācala-droṇyāṁ bhagavantaṁ viśva-sṛjāṁ patim ābhṛta-paricaryopakaraṇa ātmaikāgryeṇa tapasvy ārādhayāṁ babhūva.

SYNONYMS

saḥ-he (King Āgnīdhra); ca-also; kadācit-once upon a time; pitṛloka-the Pitṛloka planet; kāmaḥ-desiring; sura-vara-of the great demigods; vanitā-the women; ākrīḍā-the place of pastimes; acala-droṇyām-in one valley of the Mandara Hill; bhagavantam-unto the most powerful (Lord Brahmā); viśva-sṛjām-of personalities who have created this universe; patim-the master; ābhṛta-having collected; paricaryā-upakaraṇaḥ-ingredients for worship; ātma-of the mind; eka-agryeṇa-with full attention; tapasvī-one who executes austerity; ārādhayām babhūva-became engaged in worshiping.

Desiring to get a perfect son and become an inhabitant of Pitṛloka, Mahārāja Āgnīdhra once worshiped Lord Brahmā, the master of those in charge of material creation. He went to a valley of Mandara Hill, where the damsels of the heavenly planets come down to stroll. There he collected garden flowers and other necessary paraphernalia and then engaged in severe austerities and worship.

The King became pitṛloka-kāma, or desirous of being transferred to the planet named Pitṛloka. Pitṛloka is mentioned in Bhagavad-gītā (yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]). To go to this planet, one needs very good sons who can make offerings to Lord Viṣṇu and then offer the remnants to their forefathers. The purpose of the śrāddha ceremony is to please the Supreme Personality of Godhead, Lord Viṣṇu, so that after pleasing Him one may offer prasāda to one's forefathers and in this way make them happy. The inhabitants of Pitṛloka are generally men of the karma-kāṇḍīya, or fruitive activities category, who have been transferred there because of their pious activities. They can stay there as long as their descendants offer them viṣṇu-prasāda. Everyone in heavenly planets such as Pitṛloka, however, must return to earth after exhausting the effects of his pious acts. As confirmed in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaṁ viśanti: persons who perform pious acts are transferred to higher planets, but when the effects of their pious acts are over, they are again transferred to earth.

Since Mahārāja Priyavrata was a great devotee, how could he have begotten a son who desired to be transferred to Pitṛloka? Lord Kṛṣṇa says, pitṝn yānti pitṛ-vratāḥ: persons who desire to go to Pitṛloka are transferred there. Similarly, yānti mad-yājino 'pi mām: persons who desire to be transferred to the spiritual planets, Vaikuṇṭhalokas, can also go there. Since Mahārāja Āgnīdhra was the son of a Vaiṣṇava, he should have desired to be transferred to the spiritual world, Vaikuṇṭhaloka. Why, then, did he desire to be transferred to Pitṛloka? In answer to this, Gosvāmī Giridhara, one of the Bhāgavatam commentators, remarks that Āgnīdhra was born when Mahārāja Priyavrata was infatuated by lusty desires. This may be accepted as a fact because sons are begotten with different mentalities according to the time of their conception. According to the Vedic system, therefore, before a child is conceived, the garbhādhāna-saṁskāra is performed. This ceremony molds the mentality of the father in such a way that when he plants his seed in the womb of his wife, he will beget a child whose mind will be completely saturated with a devotional attitude. At the present moment, however, there are no such garbhādhāna-saṁskāras, and therefore people generally have a lusty attitude when they beget children. Especially in this age of Kali, there are no garbhādhāna ceremonies; everyone enjoys sex with his wife like a cat or dog. Therefore according to śāstric injunctions, almost all the people of this age belong to the śūdra category. Of course, although Mahārāja Āgnīdhra had a desire to be transferred to Pitṛloka, this does not mean that his mentality was that of a śūdra; he was a kṣatriya.

Mahārāja Āgnīdhra desired to be transferred to Pitṛloka, and therefore he needed a wife because anyone desiring to be transferred to Pitṛloka must leave behind a good son to offer yearly piṇḍa, or prasāda from Lord Viṣṇu. To have a good son, Mahārāja Āgnīdhra wanted a wife from a family of demigods. Therefore he went to Mandara Hill. where the women of the demigods generally come, to worship Lord Brahmā. In Bhagavad-gītā (4.12) it is said, kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ: materialists who want quick results in the material world worship demigods. This is also confirmed in Śrīmad-Bhāgavatam. Śrī-aiśvarya-prajepsavaḥ: those who desire beautiful wives, substantial wealth and many sons worship the demigods, but an intelligent devotee, instead of being entangled by the happiness of this material world in the form of a beautiful wife, material opulence and children, desires to be immediately transferred back home, back to Godhead. Thus he worships the Supreme Personality of Godhead, Viṣṇu.

TEXT 3

tad upalabhya bhagavān ādi-puruṣaḥ sadasi gāyantīṁ pūrvacittiṁ nāmāpsarasam abhiyāpayām āsa.

SYNONYMS

tat-that; upalabhya-understanding; bhagavān-the most powerful; ādi-puruṣaḥ-the first created being within this universe; sadasi-in his assembly; gāyantīm-dancing girl; pūrvacittim-Pūrvacitti; nāma-named; apsarasam-the heavenly dancing girl; abhiyāpayām āsa-sent down.

Understanding King Āgnīdhra's desire, the first and most powerful created being of this universe, Lord Brahmā, selected the best of the dancing girls in his assembly, whose name was Pūrvacitti, and sent her to the King.

In this verse, the words bhagavān ādi-puruṣaḥ are significant. Bhagavān ādi-puruṣaḥ is Lord Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Lord Kṛṣṇa is the original person. In Bhagavad-gītā, He is also addressed by Arjuna as puruṣam ādyam, the original person, and He is called Bhagavān. In this verse, however, we see that Lord Brahmā is described as bhagavān ādi-puruṣaḥ. The reason he is called bhagavān is that he fully represents the Supreme Personality of Godhead and is the first-born creature in this universe. Lord Brahmā could understand Mahārāja Āgnīdhra's desire because he is as powerful as Lord Viṣṇu. As Lord Viṣṇu, situated as Paramātmā, can understand the desire of the living entity, so Lord Brahmā can also understand the living entity's desire, for Viṣṇu, as a via medium, informs him. As stated in Śrīmad-Bhāgavatam (1.1.1), tene brahma hṛdā ya ādi-kavaye: Lord Viṣṇu informs Lord Brahmā of everything from within his heart. Because Mahārāja Āgnīdhra specifically worshiped Lord Brahmā, Lord Brahmā was pleased, and he sent Pūrvacitti, the Apsarā, to satisfy him.

TEXT 4

sā ca tad-āśramopavanam ati-ramaṇīyaṁ vividha-nibiḍa-viṭapi-viṭapa-nikara-saṁśliṣṭa-puraṭa-latārūḍha-sthala-vihaṅgama-mithunaiḥ procyamāna-śrutibhiḥ pratibodhyamāna-salila-kukkuṭa-kāraṇḍava-kalahaṁsādibhir vicitram upakūjitāmala-jalāśaya-kamalākaram upababhrāma.

SYNONYMS

sā-she (Pūrvacitti); ca-also; tat-of Mahārāja Āgnīdhra; āśrama-of the place of meditation; upavanam-the park; ati-very; ramaṇīyam-beautiful; vividha-varieties of; nibiḍa-dense; viṭapi-trees; viṭapa-of branches and twigs; nikara-masses; saṁśliṣṭa-attached; puraṭa-golden; latā-with creepers; ārūḍha-going high; sthala-vihaṅgama-of land birds; mithunaiḥ-with pairs; procyamāna-vibrating; śrutibhiḥ-pleasing sounds; pratibodhyamāna-responding; salila-kukkuṭa-water fowl; kāraṇḍava-ducks; kala-haṁsa-with various kinds of swans; ādibhiḥ-and so on; vicitram-variegated; upakūjita-resounding with the vibration; amala-clear; jala-āśaya-in the lake; kamala-ākaram-the source of lotus flowers; upababhrāma-began to walk in.

The Apsarā sent by Lord Brahmā began strolling in a beautiful park near the place where the King was meditating and worshiping. The park was beautiful because of its dense green foliage and golden creepers. There were pairs of varied birds such as peacocks, and in a lake there were ducks and swans, all vibrating very sweet sounds. Thus the park was magnificently beautiful because of the foliage, the clear water, the lotus flowers and the sweet singing of various kinds of birds.

TEXT 5

tasyāḥ sulalita-gamana-pada-vinyāsa-gati-vilāsāyāś cānupadaṁ khaṇa-khaṇāyamāna-rucira-caraṇābharaṇa-svanam upākarṇya naradeva-kumāraḥ samādhi-yogenāmīlita-nayana-nalina-mukula-yugalam īṣad vikacayya vyacaṣṭa.

SYNONYMS

tasyāḥ-of her (Pūrvacitti); sulalita-in a very beautiful; gamana-movements; pada-vinyāsa-with styles of walking; gati-in the progression; vilāsāyāḥ-whose pastime; ca-also; anupadam-with every step; khaṇa-khaṇāyamāna-making a tinkling sound; rucira-very pleasing; caraṇa-ābharaṇa-of the ornaments on the feet; svanam-the sound; upākarṇya-hearing; naradeva-kumāraḥ-the Prince; samādhi-in ecstasy; yogena-by controlling the senses; āmīlita-half-open; nayana-eyes; nalina-of lotus; mukula-buds; yugalam-like a pair; īṣat-slightly; vikacayya-opening; vyacaṣṭa-saw.

As Pūrvacitti passed by on the road in a very beautiful style and mood of her own, the pleasing ornaments on her ankles tinkled with her every step. Although Prince Āgnīdhra was controlling his senses, practicing yoga with half-open eyes, he could see her with his lotuslike eyes, and when he heard the sweet tinkling of her bangles, he opened his eyes slightly more and could see that she was just nearby.

It is said that yogīs always think of the Supreme Personality of Godhead within their hearts. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). The Supreme Personality of Godhead is always observed by yogīs who practice controlling the venomous senses. As recommended in Bhagavad-gītā, yogīs should practice samprekṣya nāsikāgram, keeping their eyes half-open. If the eyes are closed completely, there will be a tendency to sleep. So-called yogīs sometimes practice a fashionable form of yoga by closing their eyes and meditating, but we have actually seen such so-called yogīs sleeping and snoring while meditating. This is not the practice of yoga. To actually practice yoga, one should keep his eyes half-open and gaze at the tip of his nose.

Although Āgnīdhra, the son of Priyavrata, was practicing mystic yoga and trying to control his senses, the tinkling sound of Pūrvacitti's ankle bells disturbed his practice. Yoga indriya-saṁyamaḥ: actual yoga practice means controlling the senses. One must practice mystic yoga, to control the senses, but the sense control of a devotee who fully engages in the service of the Lord with his purified senses (hṛṣīkeṇa hṛṣīkeśa-sevanam [Cc. Madhya 19.170]) can never be disturbed. Śrīla Prabodhānanda Sarasvatī therefore stated, durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭra-yate (Caitanya-candrāmṛta 5). The practice of yoga is undoubtedly good because it controls the senses, which are like venomous serpents. When one engages in devotional service, however, completely employing all the activities of the senses in the service of the Lord, the venomous quality of the senses is completely nullified. It is explained that a serpent is to be feared because of its poison fangs, but if those fangs are broken. the serpent, although it seems fearsome, is not at all dangerous. Devotees, therefore, may see hundreds and thousands of beautiful women with fascinating bodily movements and gestures but not be allured, whereas such women would make ordinary yogīs fall. Even the advanced yogī Viśvāmitra broke his mystic practice to unite with Menakā and beget a child known as Śakuntalā. The practice of mystic yoga, therefore, is not sufficiently strong to control the senses. Another example is Prince Āgnīdhra, whose attention was drawn to the movements of Pūrvacitti, the Apsarā, simply because he heard the tinkling of her ankle bells. In the same way that Viśvāmitra Muni was attracted by the tinkling bangles of Menakā, Prince Āgnīdhra, upon hearing the tinkling bangles of Pūrvacitti, immediately opened his eyes to see her beautiful movements as she walked. The prince was also very handsome. As described herein, his eyes were just like the buds of lotus flowers. As he opened his lotuslike eyes, he could immediately see that the Apsarā was present by his side.

TEXT 6

tām evāvidūre madhukarīm iva sumanasa upajighrantīṁ divija-manuja-mano-nayanāhlāda-dughair gati-vihāra-vrīḍā-vinayāvaloka-susvarākṣarāvayavair manasi nṛṇāṁ kusumāyudhasya vidadhatīṁ vivaraṁ nija-mukha-vigalitāmṛtāsava-sahāsa-bhāṣaṇāmoda-madāndha-madhukara-nikaroparodhena druta-pada-vinyāsena valgu-spandana-stana-kalaśa-kabara-bhāra-raśanāṁ devīṁ tad-avalokanena vivṛtāvasarasya bhagavato makara-dhvajasya vaśam upanīto jaḍavad iti hovāca.

SYNONYMS

tām-to her; eva-indeed; avidūre-nearby; madhukarīm iva-like a honeybee; sumanasaḥ-beautiful flowers; upajighrantīm-smelling; divi-ja-of those born in the heavenly planets; manu-ja-of those born in human society; manaḥ-mind; nayana-for the eyes; āhlāda-pleasure; dughaiḥ-producing; gati-by her movement; vihāra-by pastimes; vrīḍā-by shyness; vinaya-by humility; avaloka-by glancing; su-svara-akṣara-by her sweet voice; avayavaiḥ-and by the limbs of the body; manasi-in the mind; nṛṇām-of men; kusuma-āyudhasya-of Cupid, who has a flower arrow in his hand; vidadhatīm-making; vivaram-aural reception; nija-mukha-from her own mouth; vigalita-pouring out; amṛta-āsava-nectar like honey; sa-hāsa-in her smiling; bhāṣaṇa-and talking; āmoda-by the pleasure; mada-andha-blinded by intoxication; madhukara-of bees; nikara-by groups; uparodhena-because of being surrounded; druta-hasty; pada-of feet; vinyāsena-by stylish stepping; valgu-a little; spandana-moving; stana-breasts; kalaśa-like waterpots; kabara-of her braids of hair; bhāra-weight; raśanām-the belt upon the hips; devīm-the goddess; tat-avalokanena-simply by seeing her; vivṛta-avasarasya-taking the opportunity of; bhagavataḥ-of the greatly powerful; makara-dhvajasya-of Cupid; vaśam-under the control; upanītaḥ-being brought in; jaḍa-vat-as if stunned; iti-thus; ha-certainly; uvāca-he said.

Like a honeybee, the Apsarā smelled the beautiful and attractive flowers. She could attract the minds and vision of both humans and demigods by her playful movements, her shyness and humility, her glances, the very pleasing sounds that poured from her mouth as she spoke, and the motion of her limbs. By all these qualities, she opened for Cupid, who bears an arrow of flowers, a path of aural reception into the minds of men. When she spoke, nectar seemed to flow from her mouth. As she breathed, the bees, mad for the taste of her breath, tried to hover about her beautiful lotuslike eyes. Disturbed by the bees, she tried to move hastily, but as she raised her feet to walk quickly, her hair, the belt on her hips, and her breasts, which were like water jugs, also moved in a way that made her extremely beautiful and attractive. Indeed, she seemed to be making a path for the entrance of Cupid, who is most powerful. Therefore the prince, completely subdued by seeing her, spoke to her as follows.

How a beautiful woman's movements and gestures, her hair and the structure of her breasts, hips and other bodily features attract the minds not only of men but of demigods also is very finely described in this statement. The words divija and manuja specifically emphasize that the attraction of feminine gestures is powerful everywhere within this material world, both on this planet and in the higher planetary systems. It is said that the standard of living in the higher planetary systems is thousands and thousands of times higher than the standard of living on this planet. Therefore the beautiful bodily features of the women there are also thousands and thousands of times more attractive than the features of the women on earth. The creator has constructed women in such a way that their beautiful voices and movements and the beautiful features of their hips, their breasts, and the other parts of their bodies attract the members of the opposite sex, both on earth and on other planets, and awaken their lusty desires. When one is controlled by Cupid or the beauty of women, he becomes stunned like matter such as stone. Captivated by the material movements of women, he wants to remain in this material world. Thus one's promotion to the spiritual world is checked simply by seeing the beautiful bodily structure and movements of women. Śrī Caitanya Mahāprabhu has therefore warned all devotees to beware of the attraction of beautiful women and materialistic civilization. Śrī Caitanya Mahāprabhu even refused to see Pratāparudra Mahārāja because he was a very opulent person in the material world. Lord Caitanya said in this connection, niṣkiñcanasya bhagavad-bhajanonmukhasya: those who are engaged in the devotional service of the Lord because they are very serious about going back home, back to Godhead, should be very careful to avoid seeing the beautiful gestures of women and should also avoid seeing persons who are very rich.

niṣkiñcanasya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato 'py asādhu

"Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly." (Caitanya-caritāmṛta, Madhya 11.8) One who is serious about going back home, back to Godhead, should not contemplate the attractive features of women and the opulence of rich men. Such contemplation will check one's advancement in spiritual life. Once a devotee is fixed in Kṛṣṇa consciousness, however, these attractions will not agitate his mind.

TEXT 7

kā tvaṁ cikīrṣasi ca kiṁ muni-varya śaile

māyāsi kāpi bhagavat-para-devatāyāḥ

vijye bibharṣi dhanuṣī suhṛd-ātmano 'rthe

kiṁ vā mṛgān mṛgayase vipine pramattān

SYNONYMS

kā-who; tvam-are you; cikīrṣasi-are you trying to do; ca-also; kim-what; muni-varya-O best of munis; śaile-on this hill; māyā-illusory potency; asi-are you; kāpi-some; bhagavat-the Supreme Personality of Godhead; para-devatāyāḥ-of the transcendental Lord; vijye-without strings; bibharṣi-you are carrying; dhanuṣī-two bows; suhṛt-of a friend; ātmanaḥ-of yourself; arthe-for the sake; kim vā-or; mṛgān-forest animals; mṛgayase-are you trying to hunt; vipine-in this forest; pramattān-who are materially maddened.

The Prince mistakenly addressed the Apsarā: O best of saintly persons, who are you? Why are you on this hill, and what do you want to do? Are you one of the illusory potencies of the Supreme Personality of Godhead? You seem to be carrying two bows without strings, What is the reason you carry these bows? Is it for some purpose of your own or for the sake of a friend? Perhaps you carry them to kill the mad animals in this forest.

While undergoing severe penances in the forest, Āgnīdhra was captivated by the movements of Pūrvacitti, the girl sent by Lord Brahmā. As stated in Bhagavad-gītā, kāmais tais tair hṛta jñānāḥ: [Bg. 7.20] when one becomes lusty, he loses his intelligence. Therefore Āgnīdhra, having lost his intelligence, could not distinguish whether Pūrvacitti was male or female. He mistook her for a muni-putra, the son of a saintly person in the forest, and addressed her as muni-varya. Because of her personal beauty, however, he could not believe her to be a boy. He therefore began studying her features. First he saw her two eyebrows, which were so expressive that he wondered whether he or she might be the māyā of the Supreme Personality of Godhead. The words used in this connection are bhagavat-para-devatāyāḥ. Devatāḥ, the demigods, all belong to this material world, whereas Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, is always beyond this material world and is therefore known as para-devatā. The material world is certainly created by māyā, but it is created under the direction of para-devatā, the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]), māyā is not the ultimate authority for the creation of this material world. Māyā acts on behalf of Kṛṣṇa.

Pūrvacitti's eyebrows were so beautiful that Āgnīdhra compared them to bows without strings. He therefore asked her whether they were to be used for her own purposes or for the sake of someone else. Her eyebrows were like bows meant to kill animals in the forest. This material world is like a great forest, and its inhabitants are like forest animals such as deer and tigers meant to be killed. The killers are the eyebrows of beautiful women. Captivated by the beauty of the fair sex, all the men of the world are killed by bows without strings, but cannot see how they are killed by māyā. It is a fact, however, that they are being killed (bhūtvā bhūtvā pralīyate). By dint of his tapasya, Āgnīdhra could understand how māyā acts under the direction of the Supreme Personality of Godhead.

The word pramattān is also significant. pramatta refers to one who cannot control his senses. The entire material world is being exploited by people who are pramatta, or vimūḍha. Prahlāda Mahārāja therefore said:

śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān

"They are rotting in material activities for transient material pleasure and spoiling their lives toiling all day and night simply for sense gratification, with no attachment for love of Godhead. I am simply lamenting for them and devising various plans to deliver them from the clutches of māyā." (Bhāg. 7.9.43) Karmīs who act very seriously for sense gratification are always referred to in the śāstras by such terms as pramatta, vimukha and vimūḍha. They are killed by māyā. However, one who is apramatta, a sane, sober person, a dhīra, knows very well that a human being's primary duty is to render service to the Supreme Person. Māyā is always ready to kill those who are pramatta with her invisible bows and arrows. Āgnīdhra questioned Pūrvacitti about this.

TEXT 8

bāṇāv imau bhagavataḥ śata-patra-patrau

śāntāv apuṅkha-rucirāv ati-tigma-dantau

kasmai yuyuṅkṣasi vane vicaran na vidmaḥ

kṣemāya no jaḍa-dhiyāṁ tava vikramo 'stu

SYNONYMS

bāṇau-two arrows; imau-these; bhagavataḥ-of you, the most powerful; śata-patra-patrau-having feathers like the petals of a lotus flower; śāntau-peaceful; apuṅkha-without a shaft; rucirau-very beautiful; ati-tigma-dantau-having a very sharp point; kasmai-whom; yuyuṅkṣasi-you want to pierce; vane-in the forest; vicaran-loitering; na vidmaḥ-we cannot understand; kṣemāya-for welfare; naḥ-of us; jaḍa-dhiyām-who are dull-headed; tava-your; vikramaḥ-prowess; astu-may be.

Then Āgnīdhra observed the glancing eyes of Pūrvacitti and said: My dear friend, you have two very powerful arrows, namely your glancing eyes. Those arrows have feathers like the petals of a lotus flower. Although they have no shafts, they are very beautiful, and they have very sharp, piercing points. They appear very peaceful, and thus it seems that they will not be shot at anyone. You must be loitering in this forest to shoot those arrows at someone, but I cannot understand whom. My intelligence is dull, and I cannot combat you. Indeed, no one can equal you in prowess, and therefore I pray that your prowess will be for my good fortune.

Āgnīdhra thus began appreciating Pūrvacitti's powerful glance upon him. He compared her glancing eyes to very sharp arrows. Although her eyes were as beautiful as lotuses, they were simultaneously like shaftless arrows, and Āgnīdhra was therefore afraid of them. He hoped that her glances upon him would be favorable because he was already captivated, and the more captivated he became, the more impossible it would be for him to remain without her. Āgnīdhra therefore prayed to Pūrvacitti that her glances at him would be auspicious, not futile. In other words, he prayed that she would become his wife.

TEXT 9

śiṣyā ime bhagavataḥ paritaḥ paṭhanti

gāyanti sāma sarahasyam ajasram īśam

yuṣmac-chikhā-vilulitāḥ sumano 'bhivṛṣṭīḥ

sarve bhajanty ṛṣi-gaṇā iva veda-śākhāḥ

SYNONYMS

śiṣyāḥ-disciples, followers; ime-these; bhagavataḥ-of your worshipable self; paritaḥ-surrounding; paṭhanti-are reciting; gāyanti-are singing; sāma-the Sāma Veda; sa-rahasyam-with the confidential portion; ajasram-incessantly; īśam-unto the Lord; yuṣmat-your; śikhā-from bunches of hair; vilulitāḥ-fallen; sumanaḥ-of flowers; abhivṛṣṭīḥ-showers; sarve-all; bhajanti-enjoy, resort to; ṛṣi-gaṇāḥ-sages; iva-like; veda-śākhāḥ-branches of Vedic literature.

Seeing the bumblebees following Pūrvacitti, Mahārāja Āgnīdhra said: My dear Lord, the bumblebees surrounding your body are like disciples surrounding your worshipable self. They are incessantly chanting the mantras of the Sāma Veda and the Upaniṣads, thus offering prayers to you. Just as great sages resort to the branches of Vedic literatures, the bumblebees are enjoying the showers of flowers falling from your hair.

TEXT 10

vācaṁ paraṁ caraṇa-pañjara-tittirīṇāṁ

brahmann arūpa-mukharāṁ śṛṇavāma tubhyam

labdhā kadamba-rucir aṅka-viṭaṅka-bimbe

yasyām alāta-paridhiḥ kva ca valkalaṁ te

SYNONYMS

vācam-the resounding vibration; param-only; caraṇa-pañjara-of the ankle bells; tittirīṇām-of the tittiri birds; brahman-O brāhmaṇa; arūpa-without form; mukharām-able to be very distinctly heard; śṛṇavāma-I hear; tubhyam-your; labdhā-gotten; kadamba-like the kadamba flower; ruciḥ-lovely color; aṅka-viṭaṅka-bimbe-on the beautiful circular hips; yasyām-on which; alāta-paridhiḥ-encirclement of burning cinders; kva-where; ca-also; valkalam-covering cloth; te-your.

O brāhmaṇa, I can simply hear the tinkling of your ankle bells. Within those bells, tittiri birds seem to be chirping among themselves. Although I do not see their forms, I can hear how they are chirping. When I look at your beautiful circular hips, I see they are the lovely color of kadamba flowers, and your waist is encircled by a belt of burning cinders. Indeed, you seem to have forgotten to dress yourself.

With lusty desires to see Pūrvacitti, Āgnīdhra especially gazed upon the girl's attractive hips and waist. When a man looks upon a woman with such lusty desires, he is captivated by her face, her breasts and her waist, for a woman first attracts a man to fulfill his sexual desires by the beautiful features of her face, by the beautiful slope of her breasts and also by her waist. Pūrvacitti was dressed in fine yellow silk, and therefore her hips looked like kadamba flowers. Because of her belt, her waist seemed to be encircled by burning cinders. She was fully dressed, but Āgnīdhra had become so lusty that he asked, "Why have you come naked?"

TEXT 11

kiṁ sambhṛtaṁ rucirayor dvija śṛṅgayos te

madhye kṛśo vahasi yatra dṛśiḥ śritā me

paṅko 'ruṇaḥ surabhir ātma-viṣāṇa īdṛg

yenāśramaṁ subhaga me surabhī-karoṣi

SYNONYMS

kim-what; sambhṛtam-filled; rucirayoḥ-very beautiful; dvija-O brāhmaṇa; śṛṅgayoḥ-within two horns; te-your; madhye-in the middle; kṛśaḥ-thin; vahasi-you are carrying; yatra-wherein; dṛśiḥ-eyes; śritā-attached; me-my; paṅkaḥ-powder; aruṇaḥ-red; surabhiḥ-fragrant; ātma-viṣāṇe-on the two horns; īdṛk-such; yena-by which; āśramam-place of residence; su-bhaga-O most fortunate one; me-my; surabhī-karoṣi-you are perfuming.

Āgnīdhra then praised Pūrvacitti's raised breasts. He said: My dear brāhmaṇa your waist is very thin, yet with great difficulty you are carefully carrying two horns, to which my eyes have become attracted. What is filling those two beautiful horns? You seem to have spread fragrant red powder upon them, powder that is like the rising morning sun. O most fortunate one, I beg to inquire where you have gotten this fragrant powder that is perfuming my āśrama, my place of residence.

Āgnīdhra appreciated Pūrvacitti's raised breasts. After seeing the girl's breasts, he became almost mad. Nevertheless, he could not recognize whether Pūrvacitti was a boy or a girl, for as a result of his austerity, he saw no distinction between the two. He therefore addressed her with the word dvija, "O brāhmaṇa." Yet why should a dvija, a brāhmaṇa boy, have horns on his chest? Because the boy's waist was thin, Āgnīdhra thought, he was carrying the horns with great difficulty. and therefore they must be filled with something very valuable. Otherwise why would he carry them? When a woman's waist is thin and her breasts are full, she looks very attractive. Āgnīdhra, his eyes attracted, contemplated the heavy breasts on the girl's thin body and imagined how her back must sustain them. Āgnīdhra imagined that her raised breasts were two horns she had covered with cloth so that others would not see the valuables within them. Āgnīdhra, however, was very anxious to see them. Therefore he requested, "Please uncover them so that I can see what you are carrying. Rest assured that I shall not take it away. If you feel an inconvenience in removing the covering, I can help you; I myself can uncover them to see what valuable things those raised horns contain." He was also surprised to see the red dust of perfumed kuṅkuma spread over her breasts. Nevertheless, still considering Pūrvacitti a boy, Āgnīdhra addressed her as subhaga, most fortunate muni. The boy must have been fortunate; otherwise how simply by standing there could he perfume Āgnīdhra's entire āśrama?

TEXT 12

lokaṁ pradarśaya suhṛttama tāvakaṁ me

yatratya ittham urasāvayavāv apūrvau

asmad-vidhasya mana-unnayanau bibharti

bahv adbhutaṁ sarasa-rāsa-sudhādi vaktre

SYNONYMS

lokam-residential place; pradarśaya-please show; suhṛt-tama-O best of friends; tāvakam-your; me-unto me; yatratyaḥ-a person born wherein; ittham-like this; urasā-by the chest; avayavau-two limbs (breasts); apūrvau-wonderful; asmat-vidhasya-of a person like me; manaḥ-unnayanau-very agitating to the mind; bibharti-sustains; bahu-many; adbhutam-wonderful; sarasa-sweet words; rāsa-amorous gestures like smiling; sudhā-ādi-such as nectar; vaktre-in the mouth.

O best friend, will you kindly show me the place where you reside? I cannot imagine how the residents of that place have gotten such wonderful bodily features as your raised breasts, which agitate the mind and eyes of a person like me who sees them. Judging by the sweet speech and kind smiles of those residents, I think that their mouths must contain nectar.

Still bewildered, Āgnīdhra wanted to see the place from which the brāhmaṇa boy had come, where the men had such raised breasts. Such attractive features, he thought, must be due to the severe austerities performed there. Āgnīdhra addressed the girl as suhṛttama, the best friend, so that she would not refuse to take him there. Not only was Āgnīdhra captivated by the girl's raised breasts; he was also attracted by her sweet speech. Nectar seemed to emanate from her mouth, and therefore he was increasingly surprised.

TEXT 13

kā vātma-vṛttir adanād dhavir aṅga vāti

viṣṇoḥ kalāsy animiṣonmakarau ca karṇau

udvigna-mīna-yugalaṁ dvija-paṅkti-śocir

āsanna-bhṛṅga-nikaraṁ sara in mukhaṁ te

SYNONYMS

kā-what; vā-and; ātma-vṛttiḥ-food for maintenance of the body; adanāt-by the chewing (of betel); haviḥ-pure sacrificial ingredients; aṅga-my dear friend; vāti-emanate; viṣṇoḥ-of Lord Viṣṇu; kalā-expansion of the body; asi-you are; animiṣa-without blinking; unmakarau-two brilliant sharks; ca-also; karṇau-two ears; udvigna-restless; mīna-yugalam-possessing two fish; dvija-paṅkti-of lines of teeth; śociḥ-beauty; āsanna-nearby; bhṛṅga-nikaram-possessing swarms of bumblebees; saraḥ it-like a lake; mukham-face; te-your.

My dear friend, what do you eat to maintain your body? Because you are chewing betel, a pleasing scent is emanating from your mouth. This proves that you always eat the remnants of food offered to Viṣṇu. Indeed, you must also be an expansion of Lord Viṣṇu's body. Your face is as beautiful as a pleasing lake. Your jeweled earrings resemble two brilliant sharks with unblinking eyes like those of Viṣṇu, and your own eyes resemble two restless fish. Simultaneously, therefore, two sharks and two restless fish are swimming in the lake of your face. Besides them, the white rows of your teeth seem like rows of very beautiful swans in the water, and your scattered hair resembles swarms of bumblebees following the beauty of your face.

The devotees of Lord Viṣṇu are also His expansions. They are called vibhinnāṁśa. Lord Viṣṇu is offered all kinds of sacrificial ingredients, and because devotees always eat prasāda, the remnants of His food, the scent of sacrificial ingredients emanates not only from Viṣṇu but also from the devotees who eat the remnants of His food or the food of His devotees. Āgnīdhra considered Pūrvacitti an expansion of Lord Viṣṇu because of the pleasing scent of her body. Aside from that, because of her jeweled earrings, shaped like sharks, because of her scattered hair, resembling bumblebees mad after the scent of her body, and because of the white rows of her teeth, which resembled swans, Āgnīdhra compared Pūrvacitti's face to a beautiful lake decorated with lotus flowers, fish, swans and bumblebees.

TEXT 14

yo 'sau tvayā kara-saroja-hataḥ pataṅgo

dikṣu bhraman bhramata ejayate 'kṣiṇī me

muktaṁ na te smarasi vakra-jaṭā-varūthaṁ

kaṣṭo 'nilo harati lampaṭa eṣa nīvīm

SYNONYMS

yaḥ-which; asau-that; tvayā-by you; kara-saroja-with the lotus palm; hataḥ-struck; pataṅgaḥ-the ball; dikṣu-in all directions; bhraman-moving; bhramataḥ-restless; ejayate-disturbs; akṣiṇī-eyes; me-of me; muktam-scattered; na-not; te-your; smarasi-are you mindful of; vakra-curling; jaṭā-of hair; varūtham-bunches; kaṣṭaḥ-giving trouble; anilaḥ-wind; harati-takes away; lampaṭaḥ-like a man attached to women; eṣaḥ-this; nīvīm-lower garment.

My mind is already restless, and by playing with a ball, moving it all about with your lotuslike palm, you are also agitating my eyes. Your curling black hair is now scattered, but you are not attentive to arranging it. Are you not going to arrange it? Like a man attached to women, the most cunning wind is trying to take off your lower garment. Are you not mindful of it?

The girl Pūrvacitti was playing with a ball in her hand, and the ball seemed like nothing but another lotus flower captured by her lotuslike palm. Because of her movements, her hair was loose, and the belt holding her cloth was giving way, as if the cunning wind were trying to make her naked. Yet she paid no attention to arranging her hair or fixing her dress. As Āgnīdhra tried to see the girl's naked beauty, his eyes were very agitated by her movements.

TEXT 15

rūpaṁ tapodhana tapaś caratāṁ tapoghnaṁ

hy etat tu kena tapasā bhavatopalabdham

cartuṁ tapo 'rhasi mayā saha mitra mahyaṁ

kiṁ vā prasīdati sa vai bhava-bhāvano me

SYNONYMS

rūpam-beauty; tapaḥ-dhana-O best of the sages performing austerity; tapaḥ caratām-of persons engaged in executing austerities and penances; tapaḥ-ghnam-which dismantles the austerities; hi-certainly; etat-this; tu-indeed; kena-by what; tapasā-austerity; bhavatā-by you; upalabdham-achieved; cartum-to execute; tapaḥ-austerity; arhasi-you ought; mayā saha-with me; mitra-my dear friend; mahyam-unto me; kim vā-or maybe; prasīdati-is pleased; saḥ-he; vai-certainly; bhava-bhāvanaḥ-the creator of this universe; me-with me.

O best among those performing austerities, where did you get this wonderful beauty that dismantles the austerities performed by others? Where have you learned this art? What austerity have you undergone to achieve this beauty, my dear friend? I desire that you join me to perform austerity and penance, for it may be that the creator of the universe, Lord Brahmā, being pleased with me, has sent you to become my wife.

Āgnīdhra appreciated the wonderful beauty of Pūrvacitti. Indeed, he was surprised to see such exceptional beauty, which must have been the result of past austerities and penances. He therefore asked the girl whether she had achieved such beauty just to break the penances and austerities of others. He thought that Lord Brahmā, the creator of the universe, might have been pleased with him and might therefore have sent her to become his wife. He requested Pūrvacitti to become his wife so that together they could perform austerities and penances in family life. In other words, a suitable wife helps her husband perform penances and austerities in household life if both of them are on the same elevated platform of spiritual understanding. Without spiritual understanding, husband and wife cannot be equally situated. Lord Brahmā, the creator of the universe, is interested in good progeny. Therefore unless he is pleased, one cannot get a suitable wife. In fact, Lord Brahmā is worshiped in marriage ceremonies. In India even today, wedding invitations are still issued with a picture of Lord Brahmā on the face of the card.

TEXT 16

na tvāṁ tyajāmi dayitaṁ dvija-deva-dattaṁ

yasmin mano dṛg api no na viyāti lagnam

māṁ cāru-śṛṅgy arhasi netum anuvrataṁ te

cittaṁ yataḥ pratisarantu śivāḥ sacivyaḥ

SYNONYMS

na-not; tvām-you; tyajāmi-I shall give up; dayitam-very dear; dvija-deva-by Lord Brahmā, the demigod worshiped by the brāhmaṇas; dattam-given; yasmin-unto whom; manaḥ-mind; dṛk-eyes; api-also; naḥ-my; na viyāti-do not go away; lagnam-tightly attached; mām-me; cāru-śṛṅgi-O woman with beautiful raised breasts; arhasi-you ought; netum-to lead; anuvratam-follower; te-your; cittam-desire; yataḥ-wherever; pratisarantu-may follow; śivāḥ-favorable; sacivyaḥ-friends.

Lord Brahmā, who is worshiped by the brāhmaṇas, has very mercifully given you to me, and that is why I have met you. I do not want to give up your company, for my mind and eyes are fixed upon you and cannot be drawn away. O woman with beautiful raised breasts, I am your follower. You may take me wherever you like, and your friends may also follow me.

Now Āgnīdhra frankly admits his weakness. He was attracted to Pūrvacitti, and therefore before she could say, "But I have no business with you," he expressed his desire to be united with her. He was so attracted that he was ready to go anywhere, hell or heaven, in her company. When one is absorbed in lust and the influence of sex, one surrenders to the feet of a woman without reservations. Śrīla Madhvācārya remarks in this connection that when one engages in joking and talking like a crazy person, one may say anything and everything, but his words will be meaningless.

TEXT 17

śrī-śuka uvāca

iti lalanānunayāti-viśārado grāmya-vaidagdhyayā paribhāṣayā tāṁ vibudha-vadhūṁ vibudha-matir adhisabhājayām āsa.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; iti-thus; lalanā-women; anunaya-in winning over; ati-viśāradaḥ-very expert; grāmya-vaidagdhyayā-expert in fulfilling one's material desires; paribhāṣayā-by selected words; tām-her; vibudha-vadhūm-the celestial girl; vibudha-matiḥ-Āgnīdhra, who possessed intelligence like that of the demigods; adhisabhājayām āsa-gained the favor of.

Śukadeva Gosvāmī continued: Mahārāja Āgnīdhra, whose intelligence was like that of a demigod, knew the art of flattering women to win them to his side. He therefore pleased that celestial girl with his lusty words and gained her favor.

Since King Āgnīdhra was a devotee, he actually had no attraction for material enjoyment, but because he wanted a wife for progeny and Lord Brahmā had sent Pūrvacitti for this purpose, he expertly pleased her with flattering words. Women are attracted by a man's flattering words. One who is expert in this art of flattery is called vidagdha.

TEXT 18

sā ca tatas tasya vīra-yūtha-pater buddhi-śīla-rūpa-vayaḥ-śriyaudāryeṇa parākṣipta-manās tena sahāyutāyuta-parivatsaropalakṣaṇaṁ kālaṁ jambūdvīpa-patinā bhauma-svarga-bhogān bubhuje.

SYNONYMS

sā-she; ca-also; tataḥ-thereafter; tasya-of him; vīra-yūtha-pateḥ-the master of heroes; buddhi-by the intelligence; śīla-behavior; rūpa-beauty; vayaḥ-youth; śriyā-opulence; audāryeṇa-and by the magnanimity; parākṣipta-attracted; manāḥ-her mind; tena saha-with him; ayuta-ten thousand; ayuta-ten thousand; parivatsara-years; upalakṣaṇam-extending; kālam-time; jambūdvīpa-patinā-with the King of Jambūdvīpa; bhauma-earthly; svarga-heavenly; bhogān-pleasures; bubhuje-enjoyed.

Attracted by the intelligence, learning, youth, beauty, behavior, opulence and magnanimity of Āgnīdhra, the King of Jambūdvīpa and master of all heroes, Pūrvacitti lived with him for many thousands of years and luxuriously enjoyed both worldly and heavenly happiness.

By the grace of Lord Brahmā, King Āgnīdhra and the heavenly girl. Pūrvacitti, found their union quite suitable. Thus they enjoyed worldly and heavenly happiness for many thousands of years.

TEXT 19

tasyām u ha vā ātmajān sa rāja-vara āgnīdhro nābhi-kimpuruṣa-harivarṣelāvṛta-ramyaka-hiraṇmaya-kuru-bhadrāśva-ketumāla-saṁjñān nava putrān ajanayat.

SYNONYMS

tasyām-in her; u ha vā-certainly; ātma-jān-sons; saḥ-he; rāja-varaḥ-the best of kings; āgnīdhraḥ-Āgnīdhra; nābhi-Nābhi; kiṁpuruṣa-Kiṁpuruṣa; hari-varṣa-Harivarṣa; ilāvṛta-Ilāvṛta; ramyaka-Ramyaka; hiraṇmaya-Hiraṇmaya; kuru-Kuru; bhadrāśva-Bhadrāśva; ketu-māla-Ketumāla; saṁjñān-named; nava-nine; putrān-sons; ajanayat-begot.

In the womb of Pūrvacitti, Mahārāja Āgnīdhra, the best of kings, begot nine sons, named Nābhi, Kiṁpuruṣa, Harivarṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru, Bhadrāśva and Ketumāla.

TEXT 20

sā sūtvātha sutān navānuvatsaraṁ gṛha evāpahāya pūrvacittir bhūya evājaṁ devam upatasthe.

SYNONYMS

sā-she; sūtvā-after giving birth to; atha-thereafter; sutān-sons; nava-nine; anuvatsaram-year after year; gṛhe-at home; eva-certainly; apahāya-leaving; pūrvacittiḥ-Pūrvacitti; bhūyaḥ-again; eva-certainly; ajam-Lord Brahmā; devam-the demigod; upatasthe-approached.

Pūrvacitti gave birth to these nine sons, one each year, but after they grew up, she left them at home and again approached Lord Brahmā to worship him.

There are many instances in which Apsarās, heavenly angels, have descended to this earth by the order of a superior demigod like Lord Brahmā or Lord Indra, have followed the demigod's order by marrying someone and giving birth to children, and have then returned to their celestial homes. For example, after Menakā, the celestial woman who had come to delude Viśvāmitra Muni, gave birth to the child Śakuntalā, she left both the child and her husband and returned to the heavenly planets. Pūrvacitti did not remain permanently with Mahārāja Āgnīdhra. After cooperating in his household affairs, she left Mahārāja Āgnīdhra and all nine sons and returned to Brahmā to worship him.

TEXT 21

āgnīdhra-sutās te mātur anugrahād autpattikenaiva saṁhanana-balopetāḥ pitrā vibhaktā ātma-tulya-nāmāni yathā-bhāgaṁ jambūdvīpa-varṣāṇi bubhujuḥ.

SYNONYMS

āgnīdhra-sutāḥ-the sons of Mahārāja Āgnīdhra; te-they; mātuḥ-of the mother; anugrahāt-by the mercy or by drinking the breast milk; autpattikena-naturally; eva-certainly; saṁhanana-well-built body; bala-strength; upetāḥ-obtained; pitrā-by the father; vibhaktāḥ-divided; ātma-tulya-following their own; nāmāni-possessing names; yathā-bhāgam-divided properly; jambūdvīpa-varṣāṇi-different parts of Jambūdvīpa (probably Asia and Europe combined together); bubhujuḥ-ruled.

Because of drinking the breast milk of their mother, the nine sons of Āgnīdhra naturally had strong, well-built bodies. Their father gave them each a kingdom in a different part of Jambūdvīpa. The kingdoms were named according to the names of the sons. Thus the sons of Āgnīdhra ruled the kingdoms they received from their father.

The ācāryas specifically mention that in this verse the words mātuḥ anugrahāt ("by the mercy of their mother") refer to the breast milk of their mother. In India it is a common belief that if a baby is fed his mother's milk for at least six months, his body will be very strong. Besides that, it is mentioned herein that all the sons of Āgnīdhra were endowed with the nature of their mother. Bhagavad-gītā (1.40) also declares, strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ: when women are polluted, varṇa-saṅkara, unqualified children, are generated, and when the varṇa-saṅkara population increases, the entire world becomes hellish. Therefore, according to Manu-saṁhitā, a woman needs a great deal of protection in order to remain pure and chaste so that her children can be fully engaged for the benefit of human society.

TEXT 22

āgnīdhro rājātṛptaḥ kāmānām apsarasam evānudinam adhi-manyamānas tasyāḥ salokatāṁ śrutibhir avārundha yatra pitaro mādayante.

SYNONYMS

āgnīdhraḥ-Āgnīdhra; rājā-the King; atṛptaḥ-not satisfied; kāmānām-with sense gratification; apsarasam-the celestial woman (Pūrvacitti); eva-certainly; anudinam-day after day; adhi-exceedingly; manyamānaḥ-thinking of; tasyāḥ-of her; sa-lokatām-promotion to the same planet; śrutibhiḥ-by the Vedas; avārundha-got; yatra-where; pitaraḥ-the forefathers; mādayante-take pleasure.

After Pūrvacitti's departure, King Āgnīdhra, his lusty desires not at all satisfied, always thought of her. Therefore, in accordance with the Vedic injunctions, the King, after his death, was promoted to the same planet as his celestial wife. That planet, which is called Pitṛloka, is where the pitās, the forefathers, live in great delight.

If one always thinks of something, he certainly gets a related body after death. Mahārāja Āgnīdhra was always thinking of Pitṛloka, the place where his wife had returned. Therefore after his death he achieved that same planet, probably to live with her again. Bhagavad-gītā also says:

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6) We can naturally conclude that if we always think of Kṛṣṇa or become fully Kṛṣṇa conscious, we can be promoted to the planet of Goloka Vṛndāvana, where Kṛṣṇa eternally lives.

TEXT 23

samparete pitari nava bhrātaro meru-duhitṝr merudevīṁ pratirūpām ugradaṁṣṭrīṁ latāṁ ramyāṁ śyāmāṁ nārīṁ bhadrāṁ devavītim iti saṁjñā navodavahan.

SYNONYMS

samparete pitari-after the departure of their father; nava-nine; bhrātaraḥ-brothers; meru-duhitṝḥ-the daughters of Meru; merudevīm-Merudevī; prati-rūpām-Pratirūpā; ugra-daṁṣṭrīm-Ugradaṁṣṭrī; latām-Latā; ramyām-Ramyā; śyāmām-Śyāmā; nārīm-Nārī; bhadrām-Bhadrā; deva-vītim-Devavīti; iti-thus; saṁjñāḥ-the names; nava-nine; udavahan-married.

After the departure of their father, the nine brothers married the nine daughters of Meru named Merudevī, Pratirūpā, Ugradaṁṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā and Devavīti.

Thus end the Bhaktivedanta purports of the Fifth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Activities of Mahārāja Āgnīdhra."

Chapter Three

Ṛṣabhadeva's Appearance in the Womb of Merudevī, the Wife of King Nābhi

In this chapter the spotless character of King Nābhi, the oldest son of Āgnīdhra, is described. Wanting to have sons, Mahārāja Nābhi underwent severe austerities and penances. He performed many sacrifices along with his wife and worshiped Lord Viṣṇu, master of all sacrifices. Being very kind to His devotees, the Supreme Personality of Godhead was very pleased with the austerities of Mahārāja Nābhi. He personally appeared before the King in His four-handed feature, and the priests, who were performing the sacrifices, began to offer their prayers unto Him. They prayed for a son like the Lord, and Lord Viṣṇu agreed to take birth in the womb of Merudevī, the wife of King Nābhi, and incarnate as King Ṛṣabhadeva.

TEXT 1

śrī-śuka uvāca

nābhir apatya-kāmo 'prajayā merudevyā bhagavantaṁ yajña-puruṣam avahitātmāyajata.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; nābhiḥ-the son of Mahārāja Āgnīdhra; apatya-kāmaḥ-desiring to have sons; aprajayā-who had not given birth to any children; merudevyā-with Merudevī; bhagavantam-the Supreme Personality of Godhead; yajña-puruṣam-Lord Viṣṇu, the master and enjoyer of all performances of sacrifice; avahita-ātmā-with great attention; ayajata-offered prayers and worshiped.

Śukadeva Gosvāmī continued to speak: Mahārāja Nābhi, the son of Āgnīdhra, wished to have sons, and therefore he attentively began to offer prayers and worship the Supreme Personality of Godhead, Lord Viṣṇu, the master and enjoyer of all sacrifices. Mahārāja Nābhi's wife, Merudevī, who had not given birth to any children at that time, also worshiped Lord Viṣṇu along with her husband.

TEXT 2

tasya ha vāva śraddhayā viśuddha-bhāvena yajataḥ pravargyeṣu pracaratsu dravya-deśa-kāla-mantrartvig-dakṣiṇā-vidhāna-yogopapattyā duradhigamo 'pi bhagavān bhāgavata-vātsalyatayā supratīka ātmānam aparājitaṁ nija-janābhipretārtha-vidhitsayā gṛhīta-hṛdayo hṛdayaṅgamaṁ mano-nayanānandanāvayavābhirāmam āviścakāra.

SYNONYMS

tasya-when he (Nābhi); ha vāva-certainly; śraddhayā-with great faith and devotion; viśuddha-bhāvena-with a pure, uncontaminated mind; yajataḥ-was worshiping; pravargyeṣu-while the fruitive activities called pravargya; pracaratsu-were being performed; dravya-the ingredients; deśa-place; kāla-time; mantra-hymns; ṛtvik-priests conducting the ceremony; dakṣiṇā-gifts to the priests; vidhāna-regulative principles; yoga-and of the means; upapattyā-by the performance; duradhigamaḥ-not obtainable; api-although; bhagavān-the Supreme Personality of Godhead; bhāgavata-vātsalyatayā-because of His being very affectionate to His devotee; su-pratīkaḥ-possessing a very beautiful form; ātmānam-Himself; aparājitam-not to be conquered by anyone; nija-jana-of His devotee; abhipreta-artha-the desire; vidhitsayā-to fulfill; gṛhīta-hṛdayaḥ-His heart being attracted; hṛdayaṅgamam-captivating; manaḥ-nayana-ānandana-pleasing to the mind and eyes; avayava-by the limbs; abhirāmam-beautiful; āviścakāra-manifested.

In the performance of a sacrifice, there are seven transcendental means to obtain the mercy of the Supreme Personality of Godhead: (1) by sacrificing valuable things or eatables, (2) by acting in terms of place, (3) by acting in terms of time, (4) by offering hymns, (5) by going through the priest, (6) by offering gifts to the priests and (7) by observing the regulative principles. However, one cannot always obtain the Supreme Lord through this paraphernalia. Nonetheless, the Lord is affectionate to His devotee; therefore when Mahārāja Nābhi, who was a devotee, worshiped and offered prayers to the Lord with great faith and devotion and with a pure uncontaminated mind, superficially performing some yajña in the line of pravargya, the kind Supreme Personality of Godhead, due to His affection for His devotees, appeared before King Nābhi in His unconquerable and captivating form with four hands. In this way, to fulfill the desire of His devotee, the Supreme Personality of Godhead manifested Himself in His beautiful body before His devotee. This body pleases the mind and eyes of the devotees.

In Bhagavad-gītā it is clearly said:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

One can understand and see the Supreme Personality of Godhead through the process of devotional service, and not in any other way. Although Mahārāja Nābhi performed prescribed duties and sacrifices, it should still be considered that the Lord appeared before him not due to his sacrifices but because of his devotional service. It was for this reason that the Lord agreed to appear before him in His beautiful bodily features. As stated in Brahma-saṁhitā (5.30), the Supreme Lord in His original nature is very beautiful. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam: the Supreme Personality of Godhead, although blackish, is very, very beautiful.

TEXT 3

atha ha tam āviṣkṛta-bhuja-yugala-dvayaṁ hiraṇmayaṁ puruṣa-viśeṣaṁ kapiśa-kauśeyāmbara-dharam urasi vilasac-chrīvatsa-lalāmaṁ daravara-vanaruha-vana-mālācchūry-amṛta-maṇi-gadādibhir upalakṣitaṁ sphuṭa-kiraṇa-pravara-mukuṭa-kuṇḍala-kaṭaka-kaṭi-sūtra-hāra-keyūra-nūpurādy-aṅga-bhūṣaṇa-vibhūṣitam ṛtvik-sadasya-gṛha-patayo 'dhanā ivottama-dhanam upalabhya sabahu-mānam arhaṇenāvanata-śīrṣāṇa upatasthuḥ.

SYNONYMS

atha-thereafter; ha-certainly; tam-Him; āviṣkṛta-bhuja-yugala-dvayam-who manifested Himself with four arms; hiraṇmayam-very bright; puruṣa-viśeṣam-the topmost of all living beings, Puruṣottama; kapiśa-kauśeya-ambara-dharam-wearing a yellow silk garment; urasi-on the chest; vilasat-beautiful; śrīvatsa-called Śrīvatsa; lalāmam-possessing the mark; dara-vara-by a conchshell; vana-ruha-lotus flower; vana-mālā-garland of forest flowers; acchūri-disc; amṛta-maṇi-the Kaustubha gem; gadā-ādibhiḥ-and by a club and other symbols; upalakṣitam-symptomized; sphuṭa-kiraṇa-radiant; pravara-excellent; mukuṭa-helmet; kuṇḍala-earrings; kaṭaka-bracelets; kaṭi-sūtra-girdle; hāra-necklace; keyūra-armlets; nūpura-ankle bells; ādi-and so on; aṅga-of the body; bhūṣaṇa-with ornaments; vibhūṣitam-decorated; ṛtvik-the priests; sadasya-associates; gṛha-patayaḥ-and King Nābhi; adhanāḥ-poor persons; iva-like; uttama-dhanam-a great treasure; upalabhya-having achieved; sa-bahu-mānam-with great regard; arhaṇena-with ingredients for worship; avanata-bent; śīrṣāṇaḥ-their heads; upatasthuḥ-worshiped.

Lord Viṣṇu appeared before King Nābhi with four arms. He was very bright, and He appeared to be the best of all personalities. Around the lower portion of His body, He wore a yellow silken garment. On His chest was the mark of Śrīvatsa, which always displays beauty. He carried a conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present before them, King Nābhi and his priests and associates felt just like poor people who have suddenly attained great riches. They received the Lord and respectfully bent their heads and offered Him things in worship.

It is distinctly mentioned here that the Supreme Personality of Godhead did not appear as an ordinary human being. He appeared before King Nābhi and his associates as the best of all personalities (Puruṣottama). As stated in the Vedas: Nityo nityānāṁ cetanaś cetanānām. The Supreme Personality of Godhead is also a living being, but He is the supreme living being. In Bhagavad-gītā (7.7), Lord Kṛṣṇa Himself says. mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth [Arjuna], there is no truth superior to Me." No one is more attractive or more authoritative than Lord Kṛṣṇa. That is one of the differences between God and an ordinary living being. According to this description of the transcendental body of Lord Viṣṇu, the Lord can easily be distinguished from all other living beings. Consequently Mahārāja Nābhi and his priests and associates all offered the Lord obeisances and began to worship Him with various things. As stated in Bhagavad-gītā (6.22), yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. That is, "Upon gaining this, one thinks that there is no greater gain." When one realizes God and sees the Lord face to face, one certainly thinks that he has gained the best of all things. Raso 'py asya paraṁ dṛṣṭvā nivartate: when one experiences a higher taste, his consciousness is fixed. After seeing the Supreme Personality of Godhead, one ceases to be attracted by anything material. One then remains steady in his worship of the Supreme Personality of Godhead.

TEXTS

ṛtvija ūcuḥ

arhasi muhur arhattamārhaṇam asmākam anupathānāṁ namo nama ity etāvat sad-upaśikṣitaṁ ko 'rhati pumān prakṛti-guṇa-vyatikara-matir anīśa īśvarasya parasya prakṛti-puruṣayor arvāktanābhir nāma-rūpākṛtibhī rūpa-nirūpaṇam; sakala-jana-nikāya-vṛjina-nirasana-śivatama-pravara-guṇa-gaṇaika-deśa-kathanād ṛte.

SYNONYMS

ṛtvijaḥ ūcuḥ-the priests said; arhasi-please (accept); muhuḥ-again and again; arhat-tama-O most exalted, worshipable person; arhaṇam-offering of worship; asmākam-of us; anupathānām-who are Your servants; namaḥ-respectful obeisances; namaḥ-respectful obeisances; iti-thus; etāvat-so far; sat-by exalted personalities; upaśikṣitam-instructed; kaḥ-what; arhati-is able (to make); pumān-man; prakṛti-of material nature; guṇa-of the modes; vyatikara-in the transformations; matiḥ-whose mind (is absorbed); anīśaḥ-who is most incapable; īśvarasya-of the Supreme Personality of Godhead; parasya-beyond; prakṛti-puruṣayoḥ-the jurisdiction of the three modes of material nature; arvāktanābhiḥ-which do not reach up to, or which are of this material world; nāma-rūpa-ākṛtibhiḥ-by names, forms and qualities; rūpa-of Your nature or position; nirūpaṇam-ascertainment, perception; sakala-all; jana-nikāya-of mankind; vṛjina-sinful actions; nirasana-which wipe out; śivatama-most auspicious; pravara-excellent; guṇa-gaṇa-of the transcendental qualities; eka-deśa-one part; kathanāt-by speaking; ṛte-except.

The priests began to offer prayers to the Lord, saying: O most worshipable one, we are simply Your servants. Although You are full in Yourself, please, out of Your causeless mercy, accept a little service from us, Your eternal servants. We are not actually aware of Your transcendental form, but we can simply offer our respectful obeisances again and again, as instructed by the Vedic literatures and authorized ācāryas. Materialistic living entities are very much attracted to the modes of material nature, and therefore they are never perfect, but You are above the jurisdiction of all material conceptions. Your name, form and qualities are all transcendental and beyond the conception of experimental knowledge. Indeed, who can conceive of You? In the material world we can perceive only material names and qualities. We have no other power than to offer our respectful obeisances and prayers unto You, the transcendental person. The chanting of Your auspicious transcendental qualities will wipe out the sins of all mankind. That is the most auspicious activity for us, and we can thus partially understand Your supernatural position.

The Supreme Personality of Godhead has nothing to do with material perception. Even the impersonalist Śaṅkarācārya says. nārāyaṇaḥ paro 'vyaktāt: "Nārāyaṇa. the Supreme Personality of Godhead, is beyond the material conception." We cannot concoct the form and attributes of the Supreme Personality of Godhead. We must simply accept the description given in Vedic literatures about the Lord's form and activities. As stated in Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune." We can have some conception of the Absolute Truth, His form and His attributes simply by reading the descriptions given in Vedic literatures and authoritative statements given by exalted personalities like Brahmā, Nārada, Śukadeva Gosvāmī and others. Śrīla Rūpa Gosvāmī says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [BRS. 1.2.234] "We cannot conceive the name, form and qualities of Śrī Kṛṣṇa through our material senses." Because of this, other names for the Lord are adhokṣaja and aprākṛta, which indicate that He is beyond any material senses. Out of His causeless mercy upon His devotees, the Lord appeared before Mahārāja Nābhi. Similarly, when we are engaged in the Lord's devotional service, the Lord reveals Himself to us. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. This is the only way to understand the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg. 18.55] one can understand the Supreme Personality of Godhead through devotional service. There is no other way. We have to hear from the authorities and from the śāstras and consider the Supreme Lord in terms of their statements. We cannot imagine or concoct forms and attributes of the Lord.

TEXT 6

parijanānurāga-viracita-śabala-saṁśabda-salila-sita-kisalaya-tulasikā-dūrvāṅkurair api sambhṛtayā saparyayā kila parama parituṣyasi.

SYNONYMS

parijana-by Your servants; anurāga-in great ecstasy; viracita-executed; śabala-with a faltering voice; saṁśabda-with prayers; salila-water; sita-kisalaya-twigs bearing new leaves; tulasikā-tulasī leaves; dūrvā-aṅkuraiḥ-and with newly grown grass; api-also; sambhṛtayā-performed; saparyayā-by worship; kila-indeed; parama-O Supreme Lord; parituṣyasi-You become satisfied.

O Supreme Lord, You are full in every respect. You are certainly very satisfied when Your devotees offer You prayers with faltering voices and in ecstasy bring You tulasī leaves, water, twigs bearing new leaves, and newly grown grass. This surely makes You satisfied.

One does not need great wealth, education or opulence to satisfy the Supreme Personality of Godhead. If one is fully absorbed in love and ecstasy, he need offer only a flower and a little water. As stated in Bhagavad-gītā, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: "If one offers Me with love and devotion a leaf, a flower. fruit or water, I will accept it." (Bg. 9.26)

The Supreme Lord can be pleased only by devotional service: therefore it is said here that the Lord is surely satisfied by devotion and nothing else. Quoting from the Gautamīya-tantra, the Hari-bhakti-vilāsa states:

tulasī-dala-mātreṇa
jalasya culukena vā
vikrīṇīte svam ātmānaṁ
bhaktebhyo bhakta-vatsalaḥ

"Śrī Kṛṣṇa, who is very affectionate toward His devotees, sells Himself to a devotee who offers merely a tulasī leaf and a palmful of water." The Supreme Lord is causelessly merciful upon His devotee, so much so that even the poorest of men can offer Him a little water and a flower in devotion and thus please Him. This is due to His affectionate dealings with His devotees.

TEXT 7

athānayāpi na bhavata ijyayoru-bhāra-bharayā samucitam artham ihopalabhāmahe.

SYNONYMS

atha-otherwise; anayā-this; api-even; na-not; bhavataḥ-of Your exalted personality; ijyayā-by performance of sacrifice; urubhāra-bharayā-encumbered by much paraphernalia; samucitam-required; artham-use; iha-here; upalabhāmahe-we can see.

We have engaged in Your worship with many things and have offered sacrifices unto You, but we think that there is no need for so many arrangements to please Your Lordship.

Śrīla Rūpa Gosvāmī says that if one is offered varied foods but has no appetite, the offering has no value. In a big sacrificial ceremony there may be many things accumulated to satisfy the Supreme Personality of Godhead, but if there is no devotion, attachment or love for the Lord, the arrangement is useless. The Lord is complete in Himself, and He does not need anything from us. However, if we offer Him a little water, a flower and a tulasi leaf, He will accept them. Bhakti, devotional service, is the main way to satisfy the Supreme Personality of Godhead. It is not a question of arranging huge sacrifices. The priests were regretful, thinking that they were not on the path of devotional service and that their sacrifice was not pleasing to the Lord.

TEXT 8

ātmana evānusavanam añjasāvyatirekeṇa bobhūyamānāśeṣa-puruṣārtha-svarūpasya kintu nāthāśiṣa āśāsānānām etad abhisaṁrādhana-mātraṁ bhavitum arhati.

SYNONYMS

ātmanaḥ-self-sufficiently; eva-certainly; anusavanam-at every moment; añjasā-directly; avyatirekeṇa-without stopping; bobhūyamāna-increasing; aśeṣa-unlimitedly; puruṣa-artha-the goals of life; sva-rūpasya-Your actual identity; kintu-but; nātha-O Lord; āśiṣaḥ-benedictions for material enjoyment; āśāsānānām-of us, who are always desiring; etat-this; abhisaṁrādhana-for getting Your mercy; mātram-only; bhavitum arhati-can be.

All of life's goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we may be benedicted by Your Lordship. All these sacrifices are performed for our fruitive results, and they are not actually needed by You.

Being self-sufficient, the Supreme Lord does not need huge sacrifices. Fruitive activity for a more opulent life is for those who desire such material opulence for their interest. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: [Bg. 3.9]) if we do not act to satisfy the Supreme Lord. we engage in māyā's activities. We may construct a gorgeous temple and spend thousands of dollars, but such a temple is not required by the Lord. The Lord has many millions of temples for His residence. and He does not need our attempt. He does not require opulent activity at all. Such engagement is meant for our benefit. If we engage our money in constructing a gorgeous temple, we are freed from the reactions of our endeavors. This is for our benefit. In addition, if we attempt to do something nice for the Supreme Lord, He is pleased with us and gives us His benediction. In conclusion, the gorgeous arrangements are not for the Lord's sake but for our own. If we somehow or other receive blessings and benedictions from the Lord, our consciousness can be purified and we can become eligible to return home, back to Godhead.

TEXT 9

tad yathā bāliśānāṁ svayam ātmanaḥ śreyaḥ param aviduṣāṁ parama-parama-puruṣa prakarṣa-karuṇayā sva-mahimānaṁ cāpavargākhyam upakalpayiṣyan svayaṁ nāpacita evetaravad ihopalakṣitaḥ.

SYNONYMS

tat-that; yathā-as; bāliśānām-of the fools; svayam-by Yourself; ātmanaḥ-own; śreyaḥ-welfare; param-ultimate; aviduṣām-of persons who do not know; parama-parama-puruṣa-O Lord of lords; prakarṣa-karuṇayā-by abundant causeless mercy; sva-mahimānam-Your personal glory; ca-and; apavarga-ākhyam-called apavarga (liberation); upakalpayiṣyan-desiring to give; svayam-personally; na apacitaḥ-not properly worshiped; eva-although; itara-vat-like an ordinary person; iha-here; upalakṣitaḥ-(You are) present and seen (by us).

O Lord of lords, we are completely ignorant of the execution of dharma, artha, kāma and mokṣa, the process of liberation, because we do not actually know the goal of life. You have appeared personally before us like a person soliciting worship, but actually You are present here just so we can see You. You have come out of Your abundant and causeless mercy in order to serve our purpose, our interest, and give us the benefit of Your personal glory called apavarga, liberation. You have come, although You are not properly worshiped by us due to our ignorance.

Lord Viṣṇu was personally present at the sacrificial arena, but this does not mean that He had any interest in His own personal benefit. Similarly, the arcā-vigraha, the Deity in the temple, is present for the same purpose. Out of His causeless mercy, the Supreme Personality of Godhead presents Himself before us so that we can see Him. Since we have no transcendental vision, we cannot see the spiritual sac-cid-ānanda-vigraha [Bs. 5.1] of the Lord; therefore, out of His causeless mercy He comes in a form we can see. We can only see material things like stone and wood, and therefore He accepts a form of stone and wood and thus accepts our service in the temple. This is an exhibition of the Lord's causeless mercy. Although He has no interest in such things, in order to receive our loving service, He agrees to act as He does. We cannot actually offer suitable paraphernalia for the Lord's worship because we are completely ignorant. It was out of His causeless mercy that the Lord appeared in the sacrificial arena of Mahārāja Nābhi.

TEXT 10

athāyam eva varo hy arhattama yarhi barhiṣi rājarṣer varadarṣabho bhavān nija-puruṣekṣaṇa-viṣaya āsīt.

SYNONYMS

atha-then; ayam-this; eva-certainly; varaḥ-benediction; hi-indeed; arhat-tama-O most worshipable of the worshipable; yarhi-because; barhiṣi-in the sacrifice; rāja-ṛṣeḥ-of King Nābhi; varada-ṛṣabhaḥ-the best of the benefactors; bhavān-Your Lordship; nija-puruṣa-of Your devotees; īkṣaṇa-viṣayaḥ-the object of the sight; āsīt-has become.

O most worshipable of all, You are the best of all benefactors, and Your appearance at saintly King Nābhi's sacrificial arena is meant for our benediction. Because You have been seen by us, You have bestowed upon us the most valuable benediction.

Nija-puruṣa-īkṣaṇa-viṣaya. In Bhagavad-gītā (9.29) Kṛṣṇa says, samo 'haṁ sarva-bhūteṣu: "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."

The Supreme Personality of Godhead is equal to everyone. In that sense, He has no enemies and no friends. Everyone is enjoying the fruitive reactions of his own work, and the Lord, within everyone's heart, is observing and giving everyone the desired result. However, just as the devotees are always anxious to see the Supreme Lord satisfied in every way, similarly the Supreme Lord is very anxious to present Himself before His devotees. Śrī Kṛṣṇa says in Bhagavad-gītā (4.8):

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."

Thus Kṛṣṇa's appearance is for the deliverance and satisfaction of His devotees. Actually He does not advent Himself simply to kill the demons, for that can be done by His agents. Lord Viṣṇu's appearance at the sacrificial arena of Mahārāja Nābhi was just to please the King and his assistants. Otherwise there was no reason for His being present there.

TEXT 11

asaṅga-niśita-jñānānala-vidhūtāśeṣa-malānāṁ bhavat-svabhāvānām ātmārāmāṇāṁ munīnām anavarata-pariguṇita-guṇa-gaṇa parama-maṅgalāyana-guṇa-gaṇa-kathano 'si.

SYNONYMS

asaṅga-by detachment; niśita-strengthened; jñāna-of knowledge; anala-by the fire; vidhūta-removed; aśeṣa-unlimited; malānām-whose dirty things; bhavat-svabhāvānām-who have attained Your qualities; ātma-ārāmāṇām-who are self-satisfied; munīnām-of great sages; anavarata-incessantly; pariguṇita-recounted; guṇa-gaṇa-O Lord, whose spiritual qualities; parama-maṅgala-supreme bliss; āyana-produces; guṇa-gaṇa-kathanaḥ-He, the chanting of whose attributes; asi-You are.

Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.

The priests in Mahārāja Nābhi's sacrificial arena appreciated the personal presence of the Supreme Lord Viṣṇu, and they considered themselves very much obliged. The Lord's appearance is rare even for great saintly persons who have become completely detached from this material world and whose hearts are clean due to constantly chanting the glories of the Lord. Such people are satisfied by chanting the transcendental qualities of the Lord. The Lord's personal presence is not actually required. The priests are pointing out that the Lord's personal presence is very rare even for such elevated sages but that He was so kind to them that now He was personally present. Therefore the priests were very much obliged.

TEXT 12

atha kathañcit skhalana-kṣut-patana-jṛmbhaṇa-duravasthānādiṣu vivaśānāṁ naḥ smaraṇāya jvara-maraṇa-daśāyām api sakala-kaśmala-nirasanāni tava guṇa-kṛta-nāmadheyāni vacana-gocarāṇi bhavantu.

SYNONYMS

atha-still; kathañcit-somehow or other; skhalana-stumbling; kṣut-hunger; patana-falling down; jṛmbhaṇa-yawning; duravasthāna-because of being placed in an undesirable position; ādiṣu-and so on; vivaśānām-unable; naḥ-of ourselves; smaraṇāya-to remember; jvara-maraṇa-daśāyām-in the case of having a high fever at the time of death; api-also; sakala-all; kaśmala-sins; nirasanāni-which can dispel; tava-Your; guṇa-attributes; kṛta-activities; nāmadheyāni-names; vacana-gocarāṇi-possible to be uttered; bhavantu-let them become.

Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down, yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names, attributes and activities, which can dispel all the reactions of our sinful lives.

The real success in life is ante nārāyaṇa-smṛti-remembering the holy name, attributes, activities and form of the Lord at the time of death. Although we may be engaged in the Lord's devotional service in the temple, material conditions are so tough and inevitable that we may forget the Lord at the time of death due to a diseased condition or mental derangement. Therefore we should pray to the Lord to be able to remember His lotus feet without fail at the time of death, when we are in such a precarious condition. In this regard, one may also see Śrīmad-Bhāgavatam (6.2.9–10 and 14–15).

TEXT 13

kiñcāyaṁ rājarṣir apatya-kāmaḥ prajāṁ bhavādṛśīm āśāsāna īśvaram āśiṣāṁ svargāpavargayor api bhavantam upadhāvati prajāyām artha-pratyayo dhanadam ivādhanaḥ phalīkaraṇam.

SYNONYMS

kiñca-moreover; ayam-this; rāja-ṛṣiḥ-pious King (Nābhi); apatya-kāmaḥ-desiring offspring; prajām-a son; bhavādṛśīm-exactly like You; āśāsānaḥ-hoping for; īśvaram-the supreme controller; āśiṣām-of benedictions; svarga-apavargayoḥ-of the heavenly planets and liberation; api-although; bhavantam-You; upadhāvati-worships; prajāyām-children; artha-pratyayaḥ-regarding as the ultimate goal of life; dhana-dam-unto a person who can give immense wealth as charity; iva-like; adhanaḥ-a poor man; phalīkaraṇam-a little husk.

Dear Lord, here is the great King Nābhi, whose ultimate goal in life is to have a son like You. Your Lordship, his position is like that of a person approaching a very rich man and begging for a little grain. Mahārāja Nābhi is so desirous of having a son that he is worshiping You for a son, although You can offer him any exalted position, including elevation to the heavenly planets or liberation back to Godhead.

The priests were a little ashamed that King Nābhi was performing a great sacrifice just to ask the Lord's benediction for a son. The Lord could offer him promotion to the heavenly planets or the Vaikuṇṭha planets. Śrī Caitanya Mahāprabhu has taught us how to approach the Supreme Lord and ask Him for the ultimate benediction. He said: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. He did not want to ask the Supreme Lord for anything material. Material opulence means riches, a nice family, a good wife and many followers, but an intelligent devotee doesn't ask the Supreme Lord for anything material. His only prayer is: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. He wants to be engaged perpetually in the loving service of the Lord. He does not want promotion to the heavenly planets or mukti, liberation from material bondage. If this were the case, Śrī Caitanya Mahāprabhu would not have said, mama janmani janmani. It doesn't matter to a devotee whether or not he takes birth life after life, as long as he remains a devotee. Actually eternal liberty means returning home, back to Godhead. A devotee is never concerned about anything material. Although Nābhi Mahārāja wanted a son like Viṣṇu, wanting a son like God is also a form of sense gratification. A pure devotee wants only to engage in the Lord's loving service.

TEXT 14

ko vā iha te 'parājito 'parājitayā māyayānavasita-padavyānāvṛta-matir viṣaya-viṣa-rayānāvṛta-prakṛtir anupāsita-mahac-caraṇaḥ.

SYNONYMS

kaḥ vā-who is that person; iha-within this material world; te-of Your Lordship; aparājitaḥ-not conquered; aparājitayā-by the unconquerable; māyayā-illusory energy; anavasita-padavya-whose path cannot be ascertained; anāvṛta-matiḥ-whose intelligence is not bewildered; viṣaya-viṣa-of material enjoyment, which is like poison; raya-by the course; anāvṛta-not covered; prakṛtiḥ-whose nature; anupāsita-without worshiping; mahat-caraṇaḥ-the lotus feet of great devotees.

Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.

Mahārāja Nābhi was inclined to performing great sacrifices for begetting a son. The son might be as good as the Supreme Personality of Godhead, but such a material desire-be it great or insignificant-is brought about by the influence of māyā. A devotee does not at all desire anything for sense gratification. Devotion is therefore explained as devoid of material desires (anyābhilāṣitā-śūnya). Everyone is subjected to the influence of māyā and entangled in all kinds of material desire, and Mahārāja Nābhi was no exception. Freedom from māyā's influence is possible when one engages in the service of the great devotees (mahac-caraṇa-sevā). Without worshiping the lotus feet of a great devotee, one cannot be freed from māyā's influence. Śrīla Narottama dāsa Ṭhākura therefore says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been freed from māyā's clutches without serving the lotus feet of a Vaiṣṇava?" Māyā is aparājita, and her influence is also aparājita. As confirmed in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."

Only a devotee can surpass māyā's great influence. It was no fault on Mahārāja Nābhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons. By the association of the Lord's devotee, one no longer desires material opulence. This is confirmed in Caitanya-caritāmṛta (Madhya 22.54):

"sādhu-saṅga", "sādhu-saṅga" sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya

and [Cc. Madhya 22.51]:

mahat-kṛpā vinā kona karme 'bhakti' naya
kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya

If one is serious about escaping māyā's influence and returning home, back to Godhead, one must associate with a sādhu (devotee). That is the verdict of all scriptures. By the slight association of a devotee, one can be freed from the clutches of māyā. Without the mercy of the pure devotee, one cannot get freedom by any means. Certainly a pure devotee's association is necessary in order to obtain the loving service of the Lord. One cannot be freed from māyā's clutches without sādhu-saṅga, the benediction of a great devotee. In Śrīmad-Bhāgavatam (7.5.32) Prahlāda Mahārāja says:

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

One cannot become the Lord's pure devotee without taking the dust of a great devotee on his head (pāda-rajo-'bhiṣekam). A pure devotee is niṣkiñcana; he has no material desire to enjoy the material world. One has to take shelter of such a pure devotee in order to attain his qualities. The pure devotee is always free from the clutches of māyā and her influence.

TEXT 15

yad u ha vāva tava punar adabhra-kartar iha samāhūtas tatrārtha-dhiyāṁ mandānāṁ nas tad yad deva-helanaṁ deva-devārhasi sāmyena sarvān prativoḍhum aviduṣām.

SYNONYMS

yat-because; u ha vāva-indeed; tava-Your; punaḥ-again; adabhra-kartaḥ-O Lord, who performs many activities; iha-here, in this arena of sacrifice; samāhūtaḥ-invited; tatra-therefore; artha-dhiyām-who aspire to fulfill material desires; mandānām-not very intelligent; naḥ-of us; tat-that; yat-which; deva-helanam-disrespect of the Supreme Personality of Godhead; deva-deva-Lord of lords; arhasi-please; sāmyena-because of Your equipoised position; sarvān-everything; prativoḍhum-tolerate; aviduṣām-of us, who are all ignorant.

O Lord, You perform many wonderful activities. Our only aim was to acquire a son by performing this great sacrifice; therefore our intelligence is not very sharp. We are not experienced in ascertaining life's goal. By inviting You to this negligible sacrifice for some material motive, we have certainly committed a great offense at Your lotus feet. Therefore, O Lord of lords, please excuse our offense because of Your causeless mercy and equal mind.

The priests were certainly unhappy to have called the Supreme Lord from Vaikuṇṭha for such an insignificant reason. A pure devotee never wants to see the Lord unnecessarily. The Lord is engaged in various activities, and the pure devotee does not want to see Him whimsically, for his own sense gratification. The pure devotee simply depends on the Lord's mercy, and when the Lord is pleased, he can see Him face to face. The Lord is unseen even by demigods like Lord Brahmā and Lord Śiva. By calling on the Supreme Lord, the priests of Nābhi Mahārāja proved themselves unintelligent; nonetheless, the Lord came out of His causeless mercy. All of them therefore wanted to be excused by the Lord.

Worship of the Supreme Lord for material gain is not approved by authorities. As stated in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

"O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

Initiation into bhakti begins when one is in a distressed condition or in want of money, or when one is inquisitive to understand the Absolute Truth. Nonetheless, people who approach the Supreme Lord in this way are not actually devotees. They are accepted as pious (sukṛtinaḥ) due to their inquiring about the Absolute Truth, the Supreme Personality of Godhead. Not knowing the various activities and engagements of the Lord, such people unnecessarily disturb the Lord for material gain. However, the Lord is so kind that even though disturbed, He fulfills the desires of such beggars. The pure devotee is anyābhilāṣitā-śūnya; he has no motive behind his worship. He is not conducted by the influence of māyā in the form of karma or jñāna. The pure devotee is always prepared to execute the order of the Lord without personal consideration. The ṛtvijaḥ, the priests at the sacrifice, knew very well the distinction between karma and bhakti, and because they considered themselves under the influence of karma, fruitive activity, they begged the Lord's pardon. They knew that the Lord had been invited to come for some paltry reason.

TEXT 16

śrī-śuka uvāca

iti nigadenābhiṣṭūyamāno bhagavān animiṣarṣabho varṣa-dharābhivāditābhivandita-caraṇaḥ sadayam idam āha.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; nigadena-by prayers in prose; abhiṣṭūyamānaḥ-being worshiped; bhagavān-the Supreme Personality of Godhead; animiṣa-ṛṣabhaḥ-the chief of all the demigods; varṣa-dhara-by King Nābhi, the Emperor of Bhārata-varṣa; abhivādita-worshiped; abhivandita-were bowed down to; caraṇaḥ-whose feet; sadayam-kindly; idam-this; āha-said.

Śrī Śukadeva Gosvāmī said: The priests, who were even worshiped by King Nābhi, the Emperor of Bhārata-varṣa, offered prayers in prose [generally they were in poetry] and bowed down at the Lord's lotus feet. The Lord of lords, the ruler of the demigods, was very pleased with them, and He began to speak as follows.

TEXT 17

śrī-bhagavān uvāca

aho batāham ṛṣayo bhavadbhir avitatha-gīrbhir varam asulabham abhiyācito yad amuṣyātmajo mayā sadṛśo bhūyād iti mamāham evābhirūpaḥ kaivalyād athāpi brahma-vādo na mṛṣā bhavitum arhati mamaiva hi mukhaṁ yad dvija-deva-kulam.

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; aho-alas; bata-certainly I am pleased; aham-I; ṛṣayaḥ-O great sages; bhavadbhiḥ-by you; avitatha-gīrbhiḥ-whose words are all true; varam-for a benediction; asulabham-very difficult to achieve; abhiyācitaḥ-have been requested; yat-that; amuṣya-of King Nābhi; ātma-jaḥ-a son; mayā sadṛśaḥ-like Me; bhūyāt-there may be; iti-thus; mama-My; aham-I; eva-only; abhirūpaḥ-equal; kaivalyāt-because of being without a second; athāpi-nevertheless; brahma-vādaḥ-the words spoken by exalted brāhmaṇas; na-not; mṛṣā-false; bhavitum-to become; arhati-ought; mama-My; eva-certainly; hi-because; mukham-mouth; yat-that; dvija-deva-kulam-the class of pure brāhmaṇas.

The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nābhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brāhmaṇas, your vibrations should not prove untrue. I consider the brāhmaṇas who are well qualified with brahminical qualities to be as good as My own mouth.

The word avitatha-gīrbhiḥ means "they whose spoken vibrations cannot be nullified." The brāhmaṇas (dvija, the twice-born), are given a chance by the śāstric regulations to become almost as powerful as the Supreme Lord. Whatever a brāhmaṇa speaks cannot be nullified or changed in any circumstance. According to the Vedic injunctions, a brāhmaṇa is the mouth of the Supreme Personality of Godhead; therefore in all rituals a brāhmaṇa is offered food (brāhmaṇa-bhojana) because when a brāhmaṇa eats, it is considered that the Supreme Lord Himself eats. Similarly, whatever a brāhmaṇa speaks cannot be changed. It must act. The learned sages who were priests at Mahārāja Nābhi's sacrifice were not only brāhmaṇas but were so qualified that they were like devas, demigods, or God Himself. If this were not the case, how could they invite Lord Viṣṇu to come to the sacrificial arena? God is one, and God does not belong to this or that religion. In Kali-yuga, different religious sects consider their God to be different from the God of others, but that is not possible. God is one, and He is appreciated according to different angles of vision. In this verse the word kaivalyāt means that God has no competitor. There is only one God. In the Śvetāśvatara Upaniṣad (6.8) it is said, na tat-samaś cābhyadhikaś ca dṛśyate: "No one is found to be equal to Him or greater than Him." That is the definition of God.

TEXT 18

tata āgnīdhrīye 'ṁśa-kalayāvatariṣyāmy ātma-tulyam anupalabhamānaḥ.

SYNONYMS

tataḥ-therefore; āgnīdhrīye-in the wife of Nābhi, the son of Āgnīdhra; aṁśa-kalayā-by an expansion of My personal form; avatariṣyāmi-I shall advent Myself; ātma-tulyam-My equal; anupalabhamānaḥ-not finding.

Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevī, the wife of Mahārāja Nābhi, the son of Āgnīdhra.

This is an example of the omnipotence of the Supreme Personality of Godhead. Although He is one without a second, He expands Himself by svāṁśa, His personal expansion, and sometimes by vibhinnāṁśa, or His separated expansion. Lord Viṣṇu herein agrees to send His personal expansion as the son of Merudevī, the wife of Mahārāja Nābhi, who is the son of Āgnīdhra. The ṛtvijaḥ, the priests, knew that God is one, yet they prayed for the Supreme Lord to become the son of Mahārāja Nābhi to let the world know that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. When He incarnates, He expands Himself in different potencies.

TEXT 19

śrī-śuka uvāca

iti niśāmayantyā merudevyāḥ patim abhidhāyāntardadhe bhagavān.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; niśāmayantyāḥ-who was listening; merudevyāḥ-in the presence of Merudevī; patim-unto her husband; abhidhāya-having spoken; antardadhe-disappeared; bhagavān-the Supreme Personality of Godhead.

Śukadeva Gosvāmī continued: After saying this, the Lord disappeared. The wife of King Nābhi, Queen Merudevī, was sitting by the side of her husband, and consequently she could hear everything the Supreme Lord had spoken.

According to the Vedic injunctions, one should perform sacrifices in the company of one's own wife. Sapatnīko dharmam ācaret: religious rituals should be performed with one's wife; therefore Mahārāja Nābhi conducted his great sacrifice with his wife by his side.

TEXT 20

barhiṣi tasminn eva viṣṇudatta bhagavān paramarṣibhiḥ prasādito nābheḥ priya-cikīrṣayā tad-avarodhāyane merudevyāṁ dharmān darśayitu-kāmo vāta-raśanānāṁ śramaṇānām ṛṣīṇām ūrdhva-manthināṁ śuklayā tanuvāvatatāra.

SYNONYMS

barhiṣi-in the arena of sacrifice; tasmin-that; eva-in this way; viṣṇu-datta-O Mahārāja Parīkṣit; bhagavān-the Supreme Personality of Godhead; parama-ṛṣibhiḥ-by the great ṛṣis; prasāditaḥ-being pleased; nābheḥ priya-cikīrṣayā-to please King Nābhi; tat-avarodhāyane-in his wife; merudevyām-Merudevī; dharmān-the principles of religion; darśayitu-kāmaḥ-desiring to exhibit how to perform; vāta-raśanānām-of the sannyāsīs (who have almost no cloth); śramaṇānām-of the vānaprasthas; ṛṣīṇām-of the great sages; ūrdhva-manthinām-of the brahmacārīs; śuklayā tanuvā-in His original spiritual form, which is above the modes of material nature; avatatāra-appeared as an incarnation.

O Viṣṇudatta, Parīkṣit Mahārāja, the Supreme Personality of Godhead was pleased by the great sages at that sacrifice. Consequently the Lord decided to personally exhibit the method of executing religious principles [as observed by brahmacārīs, sannyāsīs, vānaprasthas and gṛhasthas engaged in rituals] and also satisfy Mahārāja Nābhi's desire. Consequently He appeared as the son of Merudevī in His original spiritual form, which is above the modes of material nature.

When the Supreme Lord appears or descends as an incarnation within this material world, He does not accept a body made of the three modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa). Māyāvādī philosophers say that the impersonal God appears in this material world by accepting a body in the sattva-guṇa. Śrīla Viśvanātha Cakravartī states that the word śukla means "consisting of śuddha-sattva." Lord Viṣṇu descends in His śuddha-sattva form. Śuddha-sattva refers to the sattva-guṇa which is never contaminated. In this material world, even the mode of goodness (sattva-guṇa) is contaminated by tinges of rajo-guṇa and tamo-guṇa. When sattva-guṇa is never contaminated by rajo-guṇa and tamo-guṇa, it is called śuddha-sattva. Sattvaṁ viśuddhaṁ vasudeva-śabditam (Bhāg. 4.3.23). That is the platform of vasudeva, whereby the Supreme Personality of Godhead, Vāsudeva, can be experienced. In Bhagavad-gītā (4.7) Śrī Kṛṣṇa Himself says:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."

Unlike ordinary living entities, the Supreme Lord is not forced by the modes of material nature to appear. He appears dharmān darśayitu-kāma-to show how to execute the functions of a human being. The word dharma is meant for human beings and is never used in connection with beings inferior to human beings, such as animals. Unfortunately, without being guided by the Supreme Lord, human beings sometimes manufacture a process of dharma by concoction. Actually dharma cannot be made by man. Dharmaṁ tu sākṣād bhagavat-praṇītam. (Bhāg. 6.3.19) Dharma is given by the Supreme Personality of Godhead, just as the law is given by the state government. Man-made dharma has no meaning. Śrīmad-Bhāgavatam refers to man-made dharma as kaitava-dharma, cheating religion. The Supreme Lord sends an avatāra (incarnation) to teach human society the proper way to execute religious principles. Such religious principles are bhakti-mārga. As the Supreme Lord Himself says in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. The son of Mahārāja Nābhi, Ṛṣabhadeva, appeared on this earth to preach the principles of religion. That will be explained in the Fifth Chapter of this Fifth Canto.

Thus end the Bhaktivedanta purports of the Fifth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Ṛṣabhadeva's Appearance in the Womb of Merudevī, the wife of King Nābhi."

Chapter Four

The Characteristics of Ṛṣabhadeva, the Supreme Personality of Godhead

In this chapter, Ṛṣabhadeva, the son of Mahārāja Nābhi, begot a hundred sons, and during the reign of those sons the world was very happy in all respects. When Ṛṣabhadeva appeared as the son of Mahārāja Nābhi, He was appreciated by the people as the most exalted and beautiful personality of that age. His poise, influence, strength, enthusiasm, bodily luster and other transcendental qualities were beyond compare. The word ṛṣabha refers to the best, or the supreme. Due to the superexcellent attributes of the son of Mahārāja Nābhi, the King named his son Ṛṣabha, or "the best." His influence was incomparable. Although there was a scarcity of rain, Ṛṣabhadeva did not care for Indra, the King of heaven, who is in charge of supplying rain. Through His own potency, Ṛṣabhadeva sumptuously covered Ajanābha with ample rain. Upon receiving Ṛṣabhadeva, who is the Supreme Personality of Godhead, as his son, King Nābhi began to raise Him very carefully. After that, he entrusted the ruling power to Him and, retiring from family life, lived at Badarikāśrama completely engaged in the worship of Vāsudeva, the Supreme Lord. To follow social customs, Lord Ṛṣabhadeva for a while became a student in the gurukula, and after returning. He followed the orders of His guru and accepted a wife named Jayantī, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayantī. Of these hundred sons, the eldest was known as Bharata. Since the reign of Mahārāja Bharata, this planet has been called Bhārata-varṣa. Ṛṣabhadeva's other sons were headed by Kuśāvarta, Ilāvarta, Brahmāvarta, Malaya, Ketu, Bhadrasena, Indraspṛk, Vidarbha and Kīkaṭa. There were also other sons named Kavi, Havi, Antarikṣa, Prabuddha, Pippalāyana, Avirhotra, Drumila, Camasa and Karabhājana. Instead of ruling the kingdom, these nine became mendicant preachers of Kṛṣṇa consciousness, following the religious precepts of the Bhāgavatam. Their characteristics and activities are described in the Eleventh Canto of Śrīmad-Bhāgavatam during the talks between Vasudeva and Nārada at Kurukṣetra. To teach the general populace, King Ṛṣabhadeva performed many sacrifices and taught His sons how to rule the citizens.

TEXT 1

śrī-śuka uvāca

atha ha tam utpattyaivābhivyajyamāna-bhagaval-lakṣaṇaṁ sāmyopaśama-vairāgyaiśvarya-mahā-vibhūtibhir anudinam edhamānānubhāvaṁ prakṛtayaḥ prajā brāhmaṇā devatāś cāvani-tala-samavanāyātitarāṁ jagṛdhuḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha ha-thus (after the Supreme Personality of Godhead appeared); tam-Him; utpattyā-from the beginning of His appearance; eva-even; abhivyajyamāna-distinctly manifested; bhagavat-lakṣaṇam-possessing the symptoms of the Supreme Personality of Godhead; sāmya-equal to everyone; upaśama-completely peaceful, in control of the senses and mind; vairāgya-renunciation; aiśvarya-opulences; mahā-vibhūtibhiḥ-with great attributes; anudinam-day after day; edhamāna-increasing; anubhāvam-His power; prakṛtayaḥ-the ministers; prajāḥ-the citizens; brāhmaṇāḥ-the learned scholars in full knowledge of Brahman; devatāḥ-the demigods; ca-and; avani-tala-the surface of the globe; samavanāya-to rule; atitarām-greatly; jagṛdhuḥ-desired.

Śrī Śukadeva Gosvāmī said: As soon as the Lord was born as the son of Mahārāja Nābhi, He manifested symptoms of the Supreme Lord, such as marks on the bottoms of His feet [the flag, thunderbolt, etc.]. This son was equal to everyone and very peaceful. He could control His senses and His mind, and, possessing all opulence, He did not hanker for material enjoyment. Endowed with all these attributes, the son of Mahārāja Nābhi became more powerful day after day. Due to this, the citizens, learned brāhmaṇas, demigods and ministers wanted Ṛṣabhadeva to be appointed ruler of the earth.

In these days of cheap incarnations, it is very interesting to note the bodily symptoms found in an incarnation. From the very beginning of His birth, it was observed that Ṛṣabhadeva's feet were marked with the transcendental signs (a flag, thunderbolt, lotus flower, etc.). In addition to this, as the Lord began to grow, He became very prominent. He was equal to everyone. He did not favor one person and neglect another. An incarnation of God must have the six opulences-wealth. strength, knowledge, beauty, fame and renunciation. It is said that although Ṛṣabhadeva was endowed with all opulences, He was not at all attached to material enjoyment. He was self-controlled and therefore liked by everyone. Due to His superexcellent qualities, everyone wanted Him to rule the earth. An incarnation of God has to be accepted by experienced people and by the symptoms described in the śāstras. An incarnation is not accepted simply by the adulation of foolish people.

TEXT 2

tasya ha vā itthaṁ varṣmaṇā varīyasā bṛhac-chlokena caujasā balena śriyā yaśasā vīrya-śauryābhyāṁ ca pitā ṛṣabha itīdaṁ nāma cakāra.

SYNONYMS

tasya-of Him; ha vā-certainly; ittham-thus; varṣmaṇā-by the bodily features; varīyasā-most exalted; bṛhat-ślokena-decorated with all the high qualities described by poets; ca-also; ojasā-by prowess; balena-by strength; śriyā-by beauty; yaśasā-by fame; vīrya-śauryābhyām-by influence and heroism; ca-and; pitā-the father (Mahārāja Nābhi); ṛṣabhaḥ-the best; iti-thus; idam-this; nāma-name; cakāra-gave.

When the son of Mahārāja Nābhi became visible, He evinced all good qualities described by the great poets-namely, a well-built body with all the symptoms of the Godhead, prowess, strength, beauty, name, fame, influence and enthusiasm. When the father, Mahārāja Nābhi, saw all these qualities, he thought his son to be the best of human beings or the supreme being. Therefore he gave Him the name Ṛṣabha.

To accept someone as God or an incarnation of God, one must observe the symptoms of God in his body. All the symptoms were found in the body of Mahārāja Nābhi's extraordinarily powerful son. His body was well structured, and He displayed all the transcendental qualities. He showed great influence, and He could control His mind and senses. Consequently He was named Ṛṣabha, which indicates that He was the supreme living being.

TEXT 3

yasya hīndraḥ spardhamāno bhagavān varṣe na vavarṣa tad avadhārya bhagavān ṛṣabhadevo yogeśvaraḥ prahasyātma-yogamāyayā sva-varṣam ajanābhaṁ nāmābhyavarṣat.

SYNONYMS

yasya-of whom; hi-indeed; indraḥ-King Indra of heaven; spardhamānaḥ-being envious; bhagavān-very opulent; varṣe-on Bhārata-varṣa; na vavarṣa-did not pour water; tat-that; avadhārya-knowing; bhagavān-the Supreme Personality of Godhead; ṛṣabhadevaḥ-Ṛṣabhadeva; yoga-īśvaraḥ-the master of all mystic power; prahasya-smiling; ātma-yoga-māyayā-by His own spiritual potency; sva-varṣam-on His place; ajanābham-Ajanābha; nāma-named; abhyavarṣat-He poured water.

Indra, the King of heaven, who is very materially opulent, became envious of King Ṛṣabhadeva. Consequently he stopped pouring water on the planet known as Bhārata-varṣa. At that time the Supreme Lord, Ṛṣabhadeva, the master of all mystic power, understood King Indra's purpose and smiled a little. Then, by His own prowess, through yogamāyā [His internal potency], He profusely poured water upon His own place, which was known as Ajanābha.

We find the word bhagavān used twice in this verse. Both King Indra and Ṛṣabhadeva, the incarnation of the Supreme Lord, are described as bhagavān. Sometimes Nārada and Lord Brahmā are also addressed as bhagavān. The word bhagavān means that one is a very opulent and powerful person like Lord Brahmā, Lord Śiva, Nārada or Indra. They are all addressed as bhagavān due to their extraordinary opulence. King Ṛṣabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavān. Consequently He is described herein as yogeśvara, which indicates that He has the most powerful spiritual potency. He is not dependent on King Indra for water. He can supply water Himself, and He did so in this case. In Bhagavad-gītā, it is stated: yajñād bhavati parjanyaḥ [Bg. 3.14]. Due to the performance of yajña, clouds of water are manifest in the sky. Clouds and rainfall are under the management of Indra, the heavenly King, but when Indra is neglectful, the Supreme Lord Himself, who is also known as yajña or yajña-pati, takes the task upon Himself. Consequently there was sufficient rainfall in the place named Ajanābha. When yajña-pati wants to, He can do anything without the help of any subordinate. Therefore the Supreme Lord is known as almighty. In the present age of Kali there will eventually be a great scarcity of water (anāvṛṣṭi), for the general populace, due to ignorance and the scarcity of yajñic ingredients, will neglect to perform yajñas. Śrīmad-Bhāgavatam therefore advises: yajñaiḥ saṅkīrtana-prāyaiḥ yajanti hi sumedhasaḥ. After all, yajña is meant to satisfy the Supreme Personality of Godhead. In this age of Kali. there is great scarcity and ignorance; nonetheless, everyone can perform saṅkīrtana-yajña. Every family in every society can conduct saṅkīrtana-yajña at least every evening. In this way there will be no disturbance or scarcity of rain. It is essential for the people in this age to perform the saṅkīrtana-yajña in order to be materially happy and to advance spiritually.

TEXT 4

nābhis tu yathābhilaṣitaṁ suprajastvam avarudhyāti-pramoda-bhara-vihvalo gadgadākṣarayā girā svairaṁ gṛhīta-naraloka-sadharmaṁ bhagavantaṁ purāṇa-puruṣaṁ māyā-vilasita-matir vatsa tāteti sānurāgam upalālayan parāṁ nirvṛtim upagataḥ.

SYNONYMS

nābhiḥ-King Nābhi; tu-certainly; yathā-abhilaṣitam-according to his desire; su-prajastvam-the most beautiful son; avarudhya-getting; ati-pramoda-of great jubilation; bhara-by an excess; vihvalaḥ-being overwhelmed; gadgada-akṣarayā-faltering in ecstasy; girā-with a voice; svairam-by His independent will; gṛhīta-accepted; nara-loka-sadharmam-acting as if a human being; bhagavantam-the Supreme Personality of Godhead; purāṇa-puruṣam-the oldest among living beings; māyā-by yogamāyā; vilasita-bewildered; matiḥ-his mentality; vatsa-my dear son; tāta-my darling; iti-thus; sa-anurāgam-with great affection; upalālayan-raising; parām-transcendental; nirvṛtim-bliss; upagataḥ-achieved.

Due to getting a perfect son according to his desire, King Nābhi was always overwhelmed with transcendental bliss and was very affectionate to his son. It was with ecstasy and a faltering voice that he addressed Him, "My dear son, my darling." This mentality was brought about by yogamāyā, whereby he accepted the Supreme Lord, the supreme father, as his own son. Out of His supreme good will, the Lord became his son and dealt with everyone as if He were an ordinary human being. Thus King Nābhi began to raise his transcendental son with great affection, and he was overwhelmed with transcendental bliss, joy and devotion.

The word māyā is used in the sense of illusion. Considering the Supreme Personality of Godhead to be his own son, Mahārāja Nābhi was certainly in illusion, but this was transcendental illusion. This illusion is required; otherwise how can one accept the supreme father as his own son? The Supreme Lord appears as the son of one of His devotees, just as Lord Kṛṣṇa appeared as the son of Yaśodā and Nanda Mahārāja. These devotees could never think of their son as the Supreme Personality of Godhead, for such appreciation would hamper their relationship of paternal love.

TEXT 5

viditānurāgam āpaura-prakṛti jana-pado rājā nābhir ātmajaṁ samaya-setu-rakṣāyām abhiṣicya brāhmaṇeṣūpanidhāya saha merudevyā viśālāyāṁ prasanna-nipuṇena tapasā samādhi-yogena nara-nārāyaṇākhyaṁ bhagavantaṁ vāsudevam upāsīnaḥ kālena tan-mahimānam avāpa.

SYNONYMS

vidita-known very well; anurāgam-popularity; āpaura-prakṛti-among all the citizens and government officers; jana-padaḥ-desiring to serve the people in general; rājā-the King; nābhiḥ-Nābhi; ātmajam-his son; samaya-setu-rakṣāyām-to protect the people strictly according to the Vedic principles of religious life; abhiṣicya-enthroning; brāhmaṇeṣu-to the learned brāhmaṇas; upanidhāya-entrusting; saha-with; merudevyā-his wife. Merudevī; viśālāyām-in Badarikāśrama; prasanna-nipuṇena-performed with great satisfaction and expertise; tapasā-by austerities and penances; samādhi-yogena-by full samādhi; nara-nārāyaṇa-ākhyam-named Nara-Nārāyaṇa; bhagavantam-the Supreme Personality of Godhead; vāsudevam-Kṛṣṇa; upāsīnaḥ-worshiping; kālena-in due course of time; tat-mahimānam-His glorious abode, the spiritual world, Vaikuṇṭha; avāpa-achieved.

King Nābhi understood that his son, Ṛṣabhadeva, was very popular among the citizens and among government officers and ministers. Understanding the popularity of his son, Mahārāja Nābhi enthroned Him as the emperor of the world to give protection to the general populace in terms of the Vedic religious system. To do this, he entrusted Him into the hands of learned brāhmaṇas, who would guide Him in administrating the government. Then Mahārāja Nābhi and his wife, Merudevī, went to Badarikāśrama in the Himalaya Mountains, where the King engaged Himself very expertly in austerities and penances with great jubilation. In full samādhi he worshiped the Supreme Personality of Godhead, Nara-Nārāyaṇa, who is Kṛṣṇa in His plenary expansion. By doing so, in course of time Mahārāja Nābhi was elevated to the spiritual world known as Vaikuṇṭha.

When Mahārāja Nābhi saw that his son Ṛṣabhadeva was popular with the general populace and the governmental servants, he chose to install Him on the imperial throne. In addition, he wanted to entrust his son into the hands of the learned brāhmaṇas. This means that a monarch was supposed to govern strictly according to Vedic principles under the guidance of learned brāhmaṇas, who could advise Him according to the standard Vedic scriptures like Manu-smṛti and similar śāstras. It is the duty of the king to rule the citizens according to Vedic principles. According to Vedic principles, society is divided into four categories-brāhmaṇa, kṣatriya, vaiśya and śūdra. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. After dividing society in this way, it is the king's duty to see that everyone executes Vedic principles according to his caste. A brāhmaṇa must perform the duty of a brāhmaṇa without cheating the public. It is not that one attains the name of a brāhmaṇa without the qualifications. It is the king's duty to see that everyone engages in his occupational duty according to Vedic principles. In addition, retirement at the end of life is compulsory. Mahārāja Nābhi, although still a king. retired from family life and went with his wife to a place called Badarikāśrama in the Himalayas, where the Deity Nara-Nārāyaṇa is worshiped. The words prasanna-nipuṇena tapasā indicate that the King accepted all kinds of austerity very expertly and jubilantly. He did not at all mind leaving his comfortable life at home, although he was the emperor. Despite undergoing severe austerities and penances, he felt very pleased at Badarikāśrama, and he did everything there expertly. In this way, being fully absorbed in Kṛṣṇa consciousness (samādhi-yoga). always thinking of Kṛṣṇa, Vāsudeva, Mahārāja Nābhi attained success at the end of his life and was promoted to the spiritual world, Vaikuṇṭhaloka.

This is the way of Vedic life. One must stop the process of repeated birth and death and return home, back to Godhead. The words tan-mahimānam avāpa are significant in this regard. Śrīla Śrīdhara Svāmī says that mahimā means liberation in this life. We should act in such a way in this life that after giving up this body, we will become liberated from the bondage of repeated birth and death. This is called jīvan-mukti. Śrīla Vīrarāghava Ācārya states that in the Chāndogya Upaniṣad there are eight symptoms of a jīvan-mukta, a person who is already liberated even when living in this body. The first symptom of one so liberated is that he is freed from all sinful activity (apahata-pāpa). As long as one is under the clutches of māyā in the material energy, one has to engage in sinful activity. Bhagavad-gītā describes such people as duṣkṛtinaḥ, which indicates that they are always engaged in sinful activity. One who is liberated in this life does not commit any sinful activities. Sinful activity involves illicit sex, meat-eating, intoxication and gambling. Another symptom of a liberated person is vijara, which indicates that he is not subjected to the miseries of old age. Another symptom is vimṛtyu. A liberated person prepares himself in such a way that he does not take on any more material bodies, which are destined to die. In other words. he does not fall down again to repeat birth and death. Another symptom is viśoka, which indicates that he is callous to material distress and happiness. Another is vijighatsa, which indicates that he no longer desires material enjoyment. Another symptom is apipātā, which means that he has no desire other than to engage in the devotional service of Kṛṣṇa, his dearmost pursuable Lord. A further symptom is satya-kāma, which indicates that all his desires are directed to the Supreme Truth, Kṛṣṇa. He does not want anything else. He is satya-saṅkalpa. Whatever he desires is fulfilled by the grace of Kṛṣṇa. First of all, he does not desire anything for his material benefit, and secondly if he desires anything at all, he simply desires to serve the Supreme Lord. That desire is fulfilled by the Lord's grace. That is called satya-saṅkalpa. Śrīla Viśvanātha Cakravartī points out that the word mahimā means returning to the spiritual world, back home, back to Vaikuṇṭha. Śrī Śukadeva says that the word mahimā means that the devotee attains the qualities of the Supreme Personality of Godhead. This is called sadharma, or "the same quality." Just as Kṛṣṇa is never born and never dies, His devotees who return to Godhead never die and never take birth within the material world.

TEXT 6

yasya ha pāṇḍaveya ślokāv udāharanti--

ko nu tat karma rājarṣer

nābher anv ācaret pumān

apatyatām agād yasya

hariḥ śuddhena karmaṇā

SYNONYMS

yasya-of whom; ha-indeed; pāṇḍaveya-O Mahārāja Parīkṣit; ślokau-two verses; udāharanti-recite; kaḥ-who; nu-then; tat-that; karma-work; rāja-ṛṣeḥ-of the pious King; nābheḥ-Nābhi; anu-following; ācaret-could execute; pumān-a man; apatyatām-sonhood; agāt-accepted; yasya-whose; hariḥ-the Supreme Personality of Godhead; śuddhena-pure, executed in devotional service; karmaṇā-by activities.

O Mahārāja Parīkṣit, to glorify Mahārāja Nābhi, the old sages composed two verses. One of them is this: "Who can attain the perfection of Mahārāja Nābhi? Who can attain his activities? Because of his devotional service, the Supreme Personality of Godhead agreed to become his son."

The words śuddhena karmaṇā are significant in this verse. If work is not carried out in devotional service, it is contaminated by the modes of material nature. That is explained in Bhagavad-gītā: yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). Activities performed only for the satisfaction of the Supreme Lord are pure and are not contaminated by the modes of material nature. All other activities are contaminated by the modes of ignorance and passion, as well as goodness. All material activities meant for satisfying the senses are contaminated, and Mahārāja Nābhi did not perform anything contaminated. He simply executed his transcendental activities even when performing yajña. Consequently he obtained the Supreme Lord as his son.

TEXT 7

brahmaṇyo 'nyaḥ kuto nābher

viprā maṅgala-pūjitāḥ

yasya barhiṣi yajñeśaṁ

darśayām āsur ojasā

SYNONYMS

brahmaṇyaḥ-a devotee of the brāhmaṇas; anyaḥ-any. other; kutaḥ-where is; nābheḥ-besides Mahārāja Nābhi; viprāḥ-the brāhmaṇas; maṅgala-pūjitāḥ-well worshiped and satisfied; yasya-of whom; barhiṣi-in the sacrificial arena; yajña-īśam-the Supreme Personality of Godhead, the enjoyer of all sacrificial ceremonies; darśayām āsuḥ-showed; ojasā-by their brahminical prowess.

[The second prayer is this.] "Who is a better worshiper of brāhmaṇas than Mahārāja Nābhi? Because he worshiped the qualified brāhmaṇas to their full satisfaction, the brāhmaṇas, by their brahminical prowess, showed Mahārāja Nābhi the Supreme Personality of Godhead, Nārāyaṇa, in person."

The brāhmaṇas engaged as priests in the sacrificial ceremony were not ordinary brāhmaṇas. They were so powerful that they could bring forth the Supreme Personality of Godhead by their prayers. Thus Mahārāja Nābhi was able to see the Lord face to face. Unless one is a Vaiṣṇava, he cannot call forth the Supreme Personality of Godhead. The Lord does not accept an invitation unless one is a Vaiṣṇava. Therefore it is said in Padma Purāṇa:

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ

"A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but a person born in a family of a lower caste can become a spiritual master if he is a Vaiṣṇava." These brāhmaṇas were certainly very expert in chanting the Vedic mantras. They were competent in the performance of the Vedic rituals, and over and above this they were Vaiṣṇavas. Therefore by their spiritual powers they could call on the Supreme Personality of Godhead and enable their disciple, Mahārāja Nābhi, to see the Lord face to face. Śrīla Viśvanātha Cakravartī Ṭhākura comments that the word ojasā means "by dint of devotional service."

TEXT 8

atha ha bhagavān ṛṣabhadevaḥ sva-varṣaṁ karma-kṣetram anumanyamānaḥ pradarśita-gurukula-vāso labdha-varair gurubhir anujñāto gṛhamedhināṁ dharmān anuśikṣamāṇo jayantyām indra-dattāyām ubhaya-lakṣaṇaṁ karma samāmnāyāmnātam abhiyuñjann ātmajānām ātma-samānānāṁ śataṁ janayām āsa.

SYNONYMS

atha-thereupon (after the departure of his father); ha-indeed; bhagavān-the Supreme Personality of Godhead; ṛṣabha-devaḥ-Ṛṣabhadeva; sva-His own; varṣam-kingdom; karma-kṣetram-the field of activities; anumanyamānaḥ-accepting as; pradarśita-shown as an example; guru-kula-vāsaḥ-lived at the gurukula; labdha-having achieved; varaiḥ-gifts; gurubhiḥ-by the spiritual masters; anujñātaḥ-being ordered; gṛha-medhinām-of the householders; dharmān-duties; anuśikṣamāṇaḥ-teaching by example; jayantyām-in His wife, Jayantī; indra-dattāyām-offered by Lord Indra; ubhaya-lakṣaṇam-of both types; karma-activities; samāmnāyāmnātam-mentioned in the scriptures; abhiyuñjan-performing; ātmajānām-sons; ātma-samānānām-exactly like Himself; śatam-one hundred; janayām āsa-begot.

After Nābhi Mahārāja departed for Badarikāśrama, the Supreme Lord, Ṛṣabhadeva, understood that His kingdom was His field of activities. He therefore showed Himself as an example and taught the duties of a householder by first accepting brahmacarya under the direction of spiritual masters. He also went to live at the spiritual masters' place, gurukula. After His education was finished, He gave gifts (guru-dakṣiṇā) to His spiritual masters and then accepted the life of a householder. He took a wife named Jayantī and begot one hundred sons who were as powerful and qualified as He Himself. His wife Jayantī had been offered to Him by Indra, the King of heaven. Ṛṣabhadeva and Jayantī performed householder life in an exemplary way, carrying out ritualistic activities ordained by the śruti and smṛti śāstra.

Being an incarnation of the Supreme Personality of Godhead, Ṛṣabhadeva had nothing to do with material affairs. As stated in Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: [Bg. 4.8] the purpose of an incarnation is to liberate His devotees and to stop the demoniac activities of nondevotees. These are the two functions of the Supreme Lord when He incarnates. Śrī Caitanya Mahāprabhu has said that in order to preach, one must live a practical life and show people how to do things. Āpani ācari' bhakti śikhāimu sabāre. One cannot teach others unless he behaves the same way himself. Ṛṣabhadeva was an ideal king, and He took His education in the gurukula, although He was already educated because the Supreme Lord is omniscient. Although Ṛṣabhadeva had nothing to learn from gurukula, He went there just to teach the people in general how to take an education from the right source, from Vedic teachers. He then entered householder life and lived according to the principles of Vedic knowledge-śruti and smṛti. In his Bhakti-rasāmṛta-sindhu (1.2.10) Śrīla Rūpa Gosvāmī, quoting the Skanda Purāṇa, states:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]

Human society must follow the instructions received from śruti and smṛti, Vedic literature. Practically applied in life this is worship of the Supreme Personality of Godhead according to the pāñcarātrika-vidhi. Every human being must advance his spiritual life and at the end return home, back to Godhead. Mahārāja Ṛṣabhadeva strictly followed all these principles. He remained an ideal gṛhastha and taught His sons how to become perfect in spiritual life. These are some examples of how He ruled the earth and completed His mission as an incarnation.

TEXT 9

yeṣāṁ khalu mahā-yogī bharato jyeṣṭhaḥ śreṣṭha-guṇa āsīd yenedaṁ varṣaṁ bhāratam iti vyapadiśanti.

SYNONYMS

yeṣām-of whom; khalu-indeed; mahā-yogī-a very highly exalted devotee of the Lord; bharataḥ-Bharata; jyeṣṭhaḥ-the eldest; śreṣṭha-guṇaḥ-qualified with the best attributes; āsīt-was; yena-by whom; idam-this; varṣam-planet; bhāratam-Bhārata; iti-thus; vyapadiśanti-people call.

Of Ṛṣabhadeva's one hundred sons, the eldest, named Bharata, was a great, exalted devotee qualified with the best attributes. In his honor, this planet has become known as Bhārata-varṣa.

This planet known as Bhārata-varṣa is also called puṇya-bhūmi, the pious land. At the present moment Bhārata-bhūmi, or Bhārata-varṣa, is a small piece of land extending from the Himalaya Mountains to Cape Comorin. Sometimes this peninsula is called puṇya-bhūmi. Śrī Caitanya Mahāprabhu has given special importance to the people of this land.

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

"One who has taken his birth as a human being in the land of India (Bhārata-varṣa) should make his life successful and work for the benefit of all other people." (Cc. Ādi 9.41) The inhabitants of this piece of land are very fortunate. They can purify their existence by accepting this Kṛṣṇa consciousness movement and go outside Bhārata-bhūmi (India) and preach this cult to benefit the whole world.

TEXT 10

tam anu kuśāvarta ilāvarto brahmāvarto malayaḥ ketur bhadrasena indraspṛg vidarbhaḥ kīkaṭa iti nava navati pradhānāḥ.

SYNONYMS

tam-him; anu-following; kuśāvarta-Kuśāvarta; ilāvartaḥ-Ilāvarta; brahmāvartaḥ-Brahmāvarta; malayaḥ-Malaya; ketuḥ-Ketu; bhadra-senaḥ-Bhadrasena; indra-spṛk-Indraspṛk; vidarbhaḥ-Vidarbha; kīkaṭaḥ-Kīkaṭa; iti-thus; nava-nine; navati-ninety; pradhānāḥ-older than.

Following Bharata, there were ninety-nine other sons. Among these were nine elderly sons, named Kuśāvarta, Ilāvarta, Brahmāvarta, Malaya, Ketu, Bhadrasena, Indraspṛk, Vidarbha and Kīkaṭa.

TEXTS 11–12

kavir havir antarikṣaḥ

prabuddhaḥ pippalāyanaḥ

āvirhotro 'tha drumilaś

camasaḥ karabhājanaḥupaśamāyanam upariṣṭād varṇayiṣyāmaḥ.

SYNONYMS

kaviḥ-Kavi; haviḥ-Havi; antarikṣaḥ-Antarikṣa; prabuddhaḥ-Prabuddha; pippalāyanaḥ-Pippalāyana; āvirhotraḥ-Avirhotra; atha-also; drumilaḥ-Drumila; camasaḥ-Camasa; karabhājanaḥ-Karabhājana; iti-thus; bhāgavata-dharma-darśanāḥ-authorized preachers of Śrīmad-Bhāgavatam; nava-nine; mahā-bhāgavatāḥ-highly advanced devotees; teṣām-of them; sucaritam-good characteristics; bhagavat-mahimā-upabṛṁhitam-accompanied by the glories of the Supreme Lord; vasudeva-nārada-saṁvādam-within the conversation between Vasudeva and Nārada; upaśamāyanam-which gives full satisfaction to the mind; upariṣṭāt-hereafter (in the Eleventh Canto); varṇayiṣyāmaḥ-I shall vividly explain.

In addition to these sons were Kavi, Havi, Antarikṣa, Prabuddha, Pippalāyana, Avirhotra, Drumila, Camasa and Karabhājana. These were all very exalted, advanced devotees and authorized preachers of Śrīmad-Bhāgavatam. These devotees were glorified due to their strong devotion to Vāsudeva, the Supreme Personality of Godhead. Therefore they were very exalted. To satisfy the mind perfectly, I [Śukadeva Gosvāmī] shall hereafter describe the characteristics of these nine devotees when I discuss the conversation between Nārada and Vasudeva.

TEXT 13

yavīyāṁsa ekāśītir jāyanteyāḥ pitur ādeśakarā mahā-śālīnā mahā-śrotriyā yajña-śīlāḥ karma-viśuddhā brāhmaṇā babhūvuḥ.

SYNONYMS

yavīyāṁsaḥ-younger; ekāśītiḥ-numbering eighty-one; jāyanteyāḥ-the sons of Jayantī, the wife of Ṛṣabhadeva; pituḥ-of their father; ādeśakarāḥ-following the order; mahā-śālīnāḥ-well behaved. well cultured; mahā-śrotriyāḥ-extremely learned in Vedic knowledge; yajña-śīlāḥ-expert in performing ritualistic ceremonies; karma-viśuddhāḥ-very pure in their activities; brāhmaṇāḥ-qualified brāhmaṇas; babhūvuḥ-became.

In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Ṛṣabhadeva and Jayantī. According to the order of their father, they became well cultured, well behaved, very pure in their activities and expert in Vedic knowledge and the performance of Vedic rituals. Thus they all became perfectly qualified brāhmaṇas.

From this verse we have good information of how the castes are qualified according to quality and work. Ṛṣabhadeva, a king, was certainly a kṣatriya. He had a hundred sons, and out of these, ten were engaged as kṣatriyas and ruled the planet. Nine sons became good preachers of Śrīmad-Bhāgavatam (mahā-bhāgavatas), and this indicates that they were above the position of brāhmaṇas. The other eighty-one sons became highly qualified brāhmaṇas. These are some practical examples of how one can become fit for a certain type of activity by qualification, not by birth. All the sons of Mahārāja Ṛṣabhadeva were kṣatriyas by birth, but by quality some of them became kṣatriyas, and some became brāhmaṇas. Nine became preachers of Śrīmad-Bhāgavatam (bhāgavata-dharma-darśanāḥ), which means that they were above the categories of kṣatriya and brāhmaṇa.

TEXT 14

bhagavān ṛṣabha-saṁjña ātma-tantraḥ svayaṁ nitya-nivṛttānartha-paramparaḥ kevalānandānubhava īśvara eva viparītavat karmāṇy ārabhamāṇaḥ kālenānugataṁ dharmam ācaraṇenopaśikṣayann atad-vidāṁ sama upaśānto maitraḥ kāruṇiko dharmārtha-yaśaḥ-prajānandāmṛtāvarodhena gṛheṣu lokaṁ niyamayat.

SYNONYMS

bhagavān-the Supreme Personality of Godhead; ṛṣabha-Ṛṣabha; saṁjñaḥ-named; ātma-tantraḥ-fully independent; svayam-personally; nitya-eternally; nivṛtta-free from; anartha-of things not wanted (birth, old age, disease and death); paramparaḥ-the continual succession, one after another; kevala-only; ānanda-anubhavaḥ-full of transcendental bliss; īśvaraḥ-the Supreme Lord, the controller; eva-indeed; viparīta-vat-just like the opposite; karmāṇi-material activities; ārabhamāṇaḥ-performing; kālena-in course of time; anugatam-neglected; dharmam-the varṇāśrama-dharma; ācaraṇena-by executing; upaśikṣayan-teaching; a-tat-vidām-persons who are in ignorance; samaḥ-equipoised; upaśāntaḥ-undisturbed by the material senses; maitraḥ-very friendly to everyone; kāruṇikaḥ-very merciful to all; dharma-religious principles; artha-economic development; yaśaḥ-reputation; prajā-sons and daughters; ānanda-material pleasure; amṛta-eternal life; avarodhena-for achieving; gṛheṣu-in household life; lokam-the people in general; niyamayat-He regulated.

Being an incarnation of the Supreme Personality of Godhead, Lord Ṛṣabhadeva was fully independent because His form was spiritual, eternal and full of transcendental bliss. He eternally had nothing to do with the four principles of material misery [birth, death, old age and disease]. Nor was He materially attached. He was always equipoised, and He saw everyone on the same level. He was unhappy to see others unhappy, and He was the well-wisher of all living entities. Although He was a perfect personality, the Supreme Lord and controller of all, He nonetheless acted as if He were an ordinary conditioned soul. Therefore He strictly followed the principles of varṇāśrama-dharma and acted accordingly. In due course of time, the principles of varṇāśrama-dharma had become neglected; therefore through His personal characteristics and behavior, He taught the ignorant public how to perform duties within the varṇāśrama-dharma. In this way He regulated the general populace in householder life, enabling them to develop religion and economic well-being and to attain reputations, sons and daughters, material pleasure and finally eternal life. By His instructions, He showed how people could remain householders and at the same time become perfect by following the principles of varṇāśrama-dharma.

The varṇāśrama-dharma is meant for imperfect, conditioned souls. It trains them to become spiritually advanced in order to return home, back to Godhead. A civilization that does not know the highest aim of life is no better than an animal society. As stated in Śrīmad-Bhāgavatam: na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. A human society is meant for elevation to spiritual knowledge so that all of the people can be freed from the clutches of birth, death, old age and disease. The varṇāśrama-dharma enables human society to become perfectly fit for getting out of the clutches of māyā, and by following the regulative principles of varṇāśrama-dharma, one can become successful. In this regard, see Bhagavad-gītā (3.21–24).

TEXT 15

yad yac chīrṣaṇyācaritaṁ tat tad anuvartate lokaḥ.

SYNONYMS

yat yat-whatever; śīrṣaṇya-by the leading personalities; ācaritam-performed; tat tat-that; anuvartate-follow; lokaḥ-the people in general.

Whatever action is performed by a great man, common men follow.

A similar verse is also found in Bhagavad-gītā (3.21). It is essential for human society to have a section of men perfectly trained as qualified brāhmaṇas according to the instructions of Vedic knowledge. Those below the brahminical qualification-administrators, merchants and workers-should take instructions from those ideal people who are considered to be intellectuals. In this way, everyone can be elevated to the highest transcendental position and be freed from material attachment. The material world is described by Lord Kṛṣṇa Himself as duḥkhālayam aśāśvatam [Bg. 8.15], a temporary place of misery. No one can stay here, even if he makes a compromise with misery. One has to give up this body and accept another, which may not even be a human body. As soon as one gets a material body, he becomes deha-bhṛt, or dehī. In other words, he is subjected to all the material conditions. The leaders of society must be so ideal that by following them one can be relieved from the clutches of material existence.

TEXT 16

yadyapi sva-viditaṁ sakala-dharmaṁ brāhmaṁ guhyaṁ brāhmaṇair darśita-mārgeṇa sāmādibhir upāyair janatām anuśaśāsa.

SYNONYMS

yadyapi-although; sva-viditam-known by Him; sakala-dharmam-which includes all different types of occupational duties; brāhmam-Vedic instruction; guhyam-very confidential; brāhmaṇaiḥ-by the brāhmaṇas; darśita-mārgeṇa-by the path showed; sāma-ādibhiḥ-sāma, dama, titikṣā (controlling the mind. controlling the senses, practicing tolerance) and so on; upāyaiḥ-by the means; janatām-the people in general; anuśaśāsa-he ruled over.

Although Lord Ṛṣabhadeva knew everything about confidential Vedic knowledge, which includes information about all types of occupational duties, He still maintained Himself as a kṣatriya and followed the instructions of the brāhmaṇas as they related to mind control, sense control, tolerance and so forth. Thus He ruled the people according to the system of varṇāśrama-dharma, which enjoins that the brāhmaṇas instruct the kṣatriyas and the kṣatriyas administer to the state through the vaiśyas and śūdras.

Although Ṛṣabhadeva knew all the Vedic instructions perfectly well, He nonetheless followed the instructions of the brāhmaṇas in order to perfectly maintain the social order. The brāhmaṇas would give advice according to the śāstras, and all the other castes would follow. The word brahma means "perfect knowledge of all activities," and this knowledge is very confidentially described in the Vedic literatures. Men trained perfectly as brāhmaṇas should know all Vedic literature, and the benefit derived from this literature should be distributed to the general populace. The general populace should follow the perfect brāhmaṇa. In this way, one can learn how to control the mind and senses and thus gradually advance to spiritual perfection.

TEXT 17

dravya-deśa-kāla-vayaḥ-śraddhartvig-vividhoddeśopacitaiḥ sarvair api kratubhir yathopadeśaṁ śata-kṛtva iyāja.

SYNONYMS

dravya-the ingredients for performing yajña; deśa-the particular place, a holy place or a temple; kāla-the suitable time, such as springtime; vayaḥ-the age, especially youth; śraddhā-faith in goodness, not in passion and ignorance; ṛtvik-the priests; vividha-uddeśa-worshiping different demigods for different purposes; upacitaiḥ-enriched by; sarvaiḥ-all kinds of; api-certainly; kratubhiḥ-by sacrificial ceremonies; yathā-upadeśam-according to the instruction; śata-kṛtvaḥ-one hundred times; iyāja-He worshiped.

Lord Ṛṣabhadeva performed all kinds of sacrifices one hundred times according to the instructions of the Vedic literatures. Thus He satisfied Lord Viṣṇu in every respect. All the rituals were enriched by first-class ingredients. They were executed in holy places according to the proper time by priests who were all young and faithful. In this way Lord Viṣṇu was worshiped, and the prasāda was offered to all the demigods. Thus the functions and festivals were all successful.

It is said, kaumāra ācaret prājño dharmān bhāgavatān iha (Bhāg. 7.6.1). A ritual should be performed by young men, even boys, at a tender age in order for the ritual to be performed successfully. From childhood, people should be trained in Vedic culture, especially in devotional service. In this way, one can perfect one's life. A Vaiṣṇava does not disrespect the demigods, but on the other hand he is not so foolish that he accepts each and every demigod as the Supreme Lord. The Supreme Lord is master of all demigods; therefore the demigods are His servants. The Vaiṣṇava accepts them as servants of the Supreme Lord, and he worships them directly. In the Brahma-saṁhitā, the important demigods-Lord Śiva, Lord Brahmā and even the incarnations and expansions of Lord Kṛṣṇa like Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and all the other viṣṇu-tattvas, as well as the śakti-tattvas like Durgādevī-are all worshiped by the process of worshiping Govinda with the words govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. A Vaiṣṇava worships the demigods in relation to Govinda, not independently. Vaiṣṇavas are not so foolish that they consider the demigods independent of the Supreme Personality of Godhead. This is confirmed in Caitanya-caritāmṛta. Ekale īśvara kṛṣṇa, āra saba bhṛtya: the supreme master is Kṛṣṇa, and all others are His servants.

TEXT 18

bhagavatarṣabheṇa parirakṣyamāṇa etasmin varṣe na kaścana puruṣo vāñchaty avidyamānam ivātmano 'nyasmāt kathañcana kimapi karhicid avekṣate bhartary anusavanaṁ vijṛmbhita-snehātiśayam antareṇa.

SYNONYMS

bhagavatā-by the Supreme Personality of Godhead; ṛṣabheṇa-King Ṛṣabha; parirakṣyamāṇe-being protected; etasmin-on this; varṣe-planet; na-not; kaścana-anyone; puruṣaḥ-even a common man; vāñchati-desires; avidyamānam-not existing in reality; iva-as if; ātmanaḥ-for himself; anyasmāt-from anyone else; kathañcana-by any means; kimapi-anything; karhicit-at any time; avekṣate-does care to see; bhartari-toward the master; anusavanam-always; vijṛmbhita-expanding; sneha-atiśayam-very great affection; antareṇa-within one's self.

No one likes to possess anything that is like a will-o'-the-wisp or a flower in the sky, for everyone knows very well that such things do not exist. When Lord Ṛṣabhadeva ruled this planet of Bhāratavarṣa, even common men did not want to ask for anything, at any time or by any means. No one ever asks for a will-o'-the-wisp. In other words, everyone was completely satisfied, and therefore there was no chance of anyone's asking for anything. The people were absorbed in great affection for the King. Since this affection was always expanding, they were not inclined to ask for anything.

In Bengal the word ghoḍā-ḍimba is used, which means "the egg of a horse." Since a horse never lays an egg, the word ghoḍā-ḍimba actually has no meaning. In Sanskrit there is a word kha-puṣpa, which means "the flower in the sky." No flower grows in the sky; therefore no one is interested in asking for kha-puṣpa or ghoḍā-ḍimba. During the reign of Mahārāja Ṛṣabhadeva, people were so well equipped that they did not want to ask for anything. They were immensely supplied with all necessities for life due to King Ṛṣabhadeva's good government. Consequently everyone felt full satisfaction and did not want anything. This is the perfection of government. If the citizens are unhappy due to bad government, the heads of government are condemned. During these democratic days, monarchy is disliked by the people, but here is an example of how an emperor of the whole world kept all the citizens fully satisfied by supplying the necessities of life and following the Vedic principles. Thus everyone was happy during the reign of Mahārāja Ṛṣabhadeva, the Supreme Personality of Godhead.

TEXT 19

sa kadācid aṭamāno bhagavān ṛṣabho brahmāvarta-gato brahmarṣi-pravara-sabhāyāṁ prajānāṁ niśāmayantīnām ātmajān avahitātmanaḥ praśraya-praṇaya-bhara-suyantritān apy upaśikṣayann iti hovāca.

SYNONYMS

saḥ-He; kadācit-once; aṭamānaḥ-while on tour; bhagavān-the Supreme Personality of Godhead; ṛṣabhaḥ-Lord Ṛṣabha; brahmāvarta-gataḥ-when He reached the place known as Brahmāvarta (identified by some as Burma and by others as a place near Kanpura, Uttar Pradesh); brahma-ṛṣi-pravara-sabhāyām-in a meeting of first-class brāhmaṇas; prajānām-while the citizens; niśāmayantīnām-were hearing; ātmajān-His sons; avahita-ātmanaḥ-attentive; praśraya-of good behavior; praṇaya-of devotion; bhara-by an abundance; su-yantritān-well controlled; api-although; upaśikṣayan-teaching; iti-thus; ha-certainly; uvāca-said.

Once while touring the world, Lord Ṛṣabhadeva, the Supreme Lord, reached a place known as Brahmāvarta. There was a great conference of learned brāhmaṇas at that place, and all the King's sons attentively heard the instructions of the brāhmaṇas there. At that assembly, within the hearing of the citizens, Ṛṣabhadeva instructed His sons, although they were already very well behaved, devoted and qualified. He instructed them so that in the future they could rule the world very perfectly. Thus he spoke as follows.

The instructions of Lord Ṛṣabhadeva to His sons are very valuable if one wants to live peacefully within this world, which is full of miseries. In the next chapter, Lord Ṛṣabhadeva gives His sons these valuable instructions.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Characteristics of Ṛṣabhadeva, the Supreme Personality of Godhead."

Chapter Five

Lord Ṛṣabhadeva's Teachings to His Sons

In this chapter there is a description of bhāgavata-dharma, religious principles in devotional service that transcend religious principles for liberation and the mitigation of material misery. It is stated in this chapter that a human being should not work hard like dogs and hogs for sense gratification. The human life is especially meant for the revival of our relationship with the Supreme Lord, and to this end all kinds of austerities and penances should be accepted. By austere activities, one's heart can be cleansed of material contamination, and as a result one can be situated on the spiritual platform. To attain this perfection, one has to take shelter of a devotee and serve him. Then the door of liberation will be open. Those who are materially attached to women and sense gratification gradually become entangled in material consciousness and suffer the miseries of birth, old age, disease and death. Those who are engaged in the general welfare of all and who are not attached to children and family are called mahātmās. Those who are engaged in sense gratification. who act piously or impiously, cannot understand the purpose of the soul. Therefore they should approach a highly elevated devotee and accept him as a spiritual master. By his association, one will be able to understand the purpose of life. Under the instructions of such a spiritual master, one can attain devotional service to the Lord, detachment from material things, and tolerance of material misery and distress. One can then see all living entities equally, and one becomes very eager to know about transcendental subject matters. Endeavoring persistently for the satisfaction of Kṛṣṇa, one becomes detached from wife, children and home. He is not interested in wasting time. In this way one becomes self-realized. A person advanced in spiritual knowledge does not engage anyone in material activity. And one who cannot deliver another person by instructing him in devotional service should not become a spiritual master, father, mother, demigod or husband. Instructing His one hundred sons, Lord Ṛṣabhadeva advised them to accept their eldest brother, Bharata, as their guide and lord, and thereby serve him. Of all living entities, the brāhmaṇas are the best, and above the brāhmaṇas the Vaiṣṇavas are situated in an even better position. Serving a Vaiṣṇava means serving the Supreme Personality of Godhead. Thus Śukadeva Gosvāmī describes the characteristics of Bharata Mahārāja and the sacrificial performance executed by Lord Ṛṣabhadeva for the instruction of the general populace.

TEXT 1

ṛṣabha uvāca

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

tapo divyaṁ putrakā yena sattvaṁ

śuddhyed yasmād brahma-saukhyaṁ tv anantam

SYNONYMS

ṛṣabhaḥ uvāca-Lord Ṛṣabhadeva said; na-not; ayam-this; dehaḥ-body; deha-bhājām-of all living entities who have accepted material bodies; nṛ-loke-in this world; kaṣṭān-troublesome; kāmān-sense gratification; arhate-deserves; viṭ-bhujām-of stool-eaters; ye-which; tapaḥ-austerities and penances; divyam-divine; putrakāḥ-My dear sons; yena-by which; sattvam-the heart; śuddhyet-becomes purified; yasmāt-from which; brahma-saukhyam-spiritual happiness; tu-certainly; anantam-unending.

Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.

In this verse Lord Ṛṣabhadeva tells His sons about the importance of human life. The word deha-bhāk refers to anyone who accepts a material body, but the living entity who is awarded the human form must act differently from animals. Animals like dogs and hogs enjoy sense gratification by eating stool. After undergoing severe hardships all day, human beings are trying to enjoy themselves at night by eating, drinking, having sex and sleeping. At the same time, they have to properly defend themselves. However, this is not human civilization. Human life means voluntarily practicing suffering for the advancement of spiritual life. There is, of course, suffering in the lives of animals and plants, which are suffering due to their past misdeeds. However, human beings should voluntarily accept suffering in the form of austerities and penances in order to attain the divine life. After attaining the divine life, one can enjoy happiness eternally. After all, every living entity is trying to enjoy happiness, but as long as one is encaged in the material body, he has to suffer different kinds of misery. A higher sense is present in the human form. We should act according to superior advice in order to attain eternal happiness and go back to Godhead.

It is significant in this verse that the government and the natural guardian, the father, should educate subordinates and raise them to Kṛṣṇa consciousness. Devoid of Kṛṣṇa consciousness, every living being suffers in this cycle of birth and death perpetually. To relieve them from this bondage and enable them to become blissful and happy, bhakti-yoga should be taught. A foolish civilization neglects to teach people how to rise to the platform of bhakti-yoga. Without Kṛṣṇa consciousness a person is no better than a hog or dog. The instructions of Ṛṣabhadeva are very essential at the present moment. People are being educated and trained to work very hard for sense gratification, and there is no sublime aim in life. A man travels to earn his livelihood, leaving home early in the morning, catching a local train and being packed in a compartment. He has to stand for an hour or two in order to reach his place of business. Then again he takes a bus to get to the office. At the office he works hard from nine to five; then he takes two or three hours to return home. After eating, he has sex and goes to sleep. For all this hardship, his only happiness is a little sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Ṛṣabhadeva clearly states that human life is not meant for this kind of existence, which is enjoyed even by dogs and hogs. Indeed, dogs and hogs do not have to work so hard for sex. A human being should try to live in a different way and should not try to imitate dogs and hogs. The alternative is mentioned. Human life is meant for tapasya, austerity and penance. By tapasya, one can get out of the material clutches. When one is situated in Kṛṣṇa consciousness, devotional service, his happiness is guaranteed eternally. By taking to bhakti-yoga, devotional service, one's existence is purified. The living entity is seeking happiness life after life, but he can make a solution to all his problems simply by practicing bhakti-yoga. Then he immediately becomes eligible to return home, back to Godhead. As confirmed in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

TEXT 2

mahat-sevāṁ dvāram āhur vimuktes

tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam

mahāntas te sama-cittāḥ praśāntā

vimanyavaḥ suhṛdaḥ sādhavo ye

SYNONYMS

mahat-sevām-service to the spiritually advanced persons called mahātmās; dvāram-the way; āhuḥ-they say; vimukteḥ-of liberation; tamaḥ-dvāram-the way to the dungeon of a dark, hellish condition of life; yoṣitām-of women; saṅgi-of associates; saṅgam-association; mahāntaḥ-highly advanced in spiritual understanding; te-they; sama-cittāḥ-persons who see everyone in a spiritual identity; praśāntāḥ-very peaceful, situated in Brahman or Bhagavān; vimanyavaḥ-without anger (one must distribute Kṛṣṇa consciousness to persons who are hostile without becoming angry at them); suhṛdaḥ-well-wishers of everyone; sādhavaḥ-qualified devotees, without abominable behavior; ye-they who.

One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās.

The human body is like a junction. One may either take the path of liberation or the path leading to a hellish condition. How one can take these paths is described herein. On the path of liberation, one associate; with mahātmās, and on the path of bondage one associates with those attached to sense gratification and women. There are two types of mahātmās-the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same. Both want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead. As described in the first verse: brahma-saukhyam. Brahman means spiritual or eternal; both the impersonalist and the devotee seek eternal blissful life. In any case, it is advised that one become perfect. In the words of Caitanya-caritāmṛta (Madhya 22.87):

asat-saṅga-tyāga,--ei vaiṣṇava-ācāra
'strī-saṅgī'--eka asādhu, 'kṛṣṇābhakta' āra

To remain unattached to the modes of material nature, one should avoid associating with those who are asat, materialistic. There are two kinds of materialists. One is attached to women and sense gratification, and the other is simply a nondevotee. On the positive side is association with mahātmās, and on the negative side is the avoidance of nondevotees and women-hunters.

TEXT 3

ye vā mayīśe kṛta-sauhṛdārthā

janeṣu dehambhara-vārtikeṣu

gṛheṣu jāyātmaja-rātimatsu

na prīti-yuktā yāvad-arthāś ca loke

SYNONYMS

ye-those who; vā-or; mayi-unto Me; īśe-the Supreme Personality of Godhead; kṛta-sauhṛda-arthāḥ-very eager to develop love (in a relationship of dāsya, sakhya, vātsalya or mādhurya); janeṣu-to people; dehambhara-vārtikeṣu-who are interested only in maintaining the body, not in spiritual salvation; gṛheṣu-to the home; jāyā-wife; ātma-ja-children; rāti-wealth or friends; matsu-consisting of; na-not; prīti-yuktāḥ-very attached; yāvat-arthāḥ-who live by collecting only as much as required; ca-and; loke-in the material world.

Those who are interested in reviving Kṛṣṇa consciousness and increasing their love of Godhead do not like to do anything that is not related to Kṛṣṇa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together.

Whether he is an impersonalist or a devotee, one who is actually interested in advancing spiritually should not mingle with those who are simply interested in maintaining the body by means of the so-called advancement of civilization. Those who are interested in spiritual life should not be attached to homely comforts in the company of wife. children, friends and so forth. Even if one is a gṛhastha and has to earn his livelihood, he should be satisfied by collecting only enough money to maintain body and soul together. One should not have more than that nor less than that. As indicated herein, a householder should endeavor to earn money for the execution of bhakti-yoga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. A householder should lead such a life that he gets full opportunity to hear and chant. He should worship the Deity at home. observe festivals, invite friends in and give them prasāda. A householder should earn money for this purpose, not for sense gratification.

TEXT 4

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

SYNONYMS

nūnam-indeed; pramattaḥ-mad; kurute-performs; vikarma-sinful activities forbidden in the scriptures; yat-when; indriya-prītaye-for sense gratification; āpṛṇoti-engages; na-not; sādhu-befitting; manye-I think; yataḥ-by which; ātmanaḥ-of the soul; ayam-this; asan-being temporary; api-although; kleśa-daḥ-giving misery; āsa-became possible; dehaḥ-the body.

When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification by which he perpetually gets material bodies one after another.

Begging, borrowing and stealing to live for sense gratification is condemned in this verse because such consciousness leads one to a dark, hellish condition. The four sinful activities are illicit sex, meat-eating, intoxication and gambling. These are the means by which one gets another material body that is full of miseries. In the Vedas it is said: asaṅgo hy ayaṁ puruṣaḥ. The living entity is not really connected with this material world, but due to his tendency to enjoy the material senses. he is put into the material condition. One should perfect his life by associating with devotees. He should not become further implicated in the material body.

TEXT 5

parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam

yāvat kriyās tāvad idaṁ mano vai

karmātmakaṁ yena śarīra-bandhaḥ

SYNONYMS

parābhavaḥ-defeat, misery; tāvat-so long; abodha-jātaḥ-produced from ignorance; yāvat-as long as; na-not; jijñāsate-inquires about; ātma-tattvam-the truth of the self; yāvat-as long as; kriyāḥ-fruitive activities; tāvat-so long; idam-this; manaḥ-mind; vai-indeed; karma-ātmakam-absorbed in material activities; yena-by which; śarīra-bandhaḥ-bondage in this material body.

As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmātmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.

Generally people think that one should act very piously in order to be relieved from misery, but this is not a fact. Even though one engages in pious activity and speculation. he is nonetheless defeated. His only aim should be emancipation from the clutches of māyā and all material activities. Speculative knowledge and pious activity do not solve the problems of material life. One should be inquisitive to understand his spiritual position. As stated in Bhagavad-gītā (4.37):

yathaidhāṁsi samiddho 'gnir
bhasmasāt kurute 'rjuna
jñānāgniḥ sarva-karmāṇi
bhasmasāt kurute tathā

"As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities."

Unless one understands the self and its activities, one has to be considered in material bondage. In Śrīmad-Bhāgavatam (10.2.32) it is also said: ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ. A person who doesn't have knowledge of devotional service may think himself liberated, but actually he is not. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: [SB 10.2.32] such people may approach the impersonal Brahman effulgence, but they fall down again into material enjoyment because they have no knowledge of devotional service. As long as one is interested in karma and jñāna, he continues enduring the miseries of material life-birth, old age, disease and death. Karmīs certainly take on one body after another. As far as jñānīs are concerned, unless they are promoted to the topmost understanding, they must return to the material world. As explained in Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. The point is to know Kṛṣṇa, Vāsudeva, as everything and surrender unto Him. Karmīs do not know this, but a devotee who is one hundred percent engaged in the devotional service of the Lord knows fully what is karma and jñāna; therefore a pure devotee is no longer interested in karma or jñāna. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Madhya 19.167]. The real bhakta is untouched by any tinge of karma and jñāna. His only purpose in life is to serve the Lord.

TEXT 6

evaṁ manaḥ karma-vaśaṁ prayuṅkte

avidyayātmany upadhīyamāne

prītir na yāvan mayi vāsudeve

na mucyate deha-yogena tāvat

SYNONYMS

evam-thus; manaḥ-the mind; karma-vaśam-subjugated by fruitive activities; prayuṅkte-acts; avidyayā-by ignorance; ātmani-when the living entity; upadhīyamāne-is covered; prītiḥ-love; na-not; yāvat-as long as; mayi-unto Me; vāsudeve-Vāsudeva, Kṛṣṇa; na-not; mucyate-is delivered; deha-yogena-from contact with the material body; tāvat-so long.

When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being, and his mind is subjugated to fruitive activity. Therefore, until one has love for Lord Vāsudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again.

When the mind is polluted by fruitive activity, the living entity wants to be elevated from one material position to another. Generally everyone is involved in working hard day and night to improve his economic condition. Even when one understands the Vedic rituals, he becomes interested in promotion to heavenly planets, not knowing that one's real interest lies in returning home, back to Godhead. By acting on the platform of fruitive activity, one wanders throughout the universe in different species and forms. Unless he comes in contact with a devotee of the Lord, a guru, he does not become attached to the service of Lord Vāsudeva. Knowledge of Vāsudeva requires many births to understand. As confirmed in Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. After struggling for existence for many births one may take shelter at the lotus feet of Vāsudeva, Kṛṣṇa. When this happens. one actually becomes wise and surrenders unto Him. That is the only way to stop the repetition of birth and death. This is confirmed in Caitanya-caritāmṛta (Madhya 19.151) in the instructions given by Śrī Caitanya Mahāprabhu to Śrīla Rūpa Gosvāmī at Daśāśvamedha-ghāṭa.

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The living entity wanders throughout different planets in different forms and bodies, but if by chance he comes in contact with a bona fide spiritual master, by the grace of the spiritual master he receives Lord Kṛṣṇa's shelter, and his devotional life begins.

TEXT 7

yadā na paśyaty ayathā guṇehāṁ

svārthe pramattaḥ sahasā vipaścit

gata-smṛtir vindati tatra tāpān

āsādya maithunyam agāram ajñaḥ

SYNONYMS

yadā-when; na-not; paśyati-sees; ayathā-unnecessary; guṇa-īhām-endeavor to satisfy the senses; sva-arthe-in self-interest; pramattaḥ-mad; sahasā-very soon; vipaścit-even one advanced in knowledge; gata-smṛtiḥ-being forgetful; vindati-gets; tatra-there; tāpān-material miseries; āsādya-getting; maithunyam-based on sexual intercourse; agāram-a home; ajñaḥ-being foolish.

Even though one may be very learned and wise, he is mad if he does not understand that the endeavor for sense gratification is a useless waste of time. Being forgetful of his own interest, he tries to be happy in the material world, centering his interests around his home, which is based on sexual intercourse and which brings him all kinds of material miseries. In this way one is no better than a foolish animal.

In the lowest stage of devotional life, one is not an unalloyed devotee. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Madhya 19.167] to be an unalloyed devotee, one must be freed from all material desires and untouched by fruitive activity and speculative knowledge. On the lower platform, one may sometimes be interested in philosophical speculation with a tinge of devotion. However, at that stage one is still interested in sense gratification and is contaminated by the modes of material nature. The influence of māyā is so strong that even a person advanced in knowledge actually forgets that he is Kṛṣṇa's eternal servant. Therefore he remains satisfied in his householder life, which is centered around sexual intercourse. Conceding to a life of sex, he agrees to suffer all kinds of material miseries. Due to ignorance, one is thus bound by the chain of material laws.

TEXT 8

puṁsaḥ striyā mithunī-bhāvam etaṁ

tayor mitho hṛdaya-granthim āhuḥ

ato gṛha-kṣetra-sutāpta-vittair

janasya moho 'yam ahaṁ mameti

SYNONYMS

puṁsaḥ-of a male; striyāḥ-of a female; mithunī-bhāvam-attraction for sexual life; etam-this; tayoḥ-of both of them; mithaḥ-between one another; hṛdaya-granthim-the knot of the hearts; āhuḥ-they call; ataḥ-thereafter; gṛha-by home; kṣetra-field; suta-children; āpta-relatives; vittaiḥ-and by wealth; janasya-of the living being; mohaḥ-illusion; ayam-this; aham-I; mama-mine; iti-thus.

The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of "I and mine."

Sex serves as the natural attraction between man and woman, and when they are married, their relationship becomes more involved. Due to the entangling relationship between man and woman, there is a sense of illusion whereby one thinks, "This man is my husband," or "This woman is my wife." This is called hṛdaya-granthi, "the hard knot in the heart." This knot is very difficult to undo, even though a man and woman separate either for the principles of varṇāśrama or simply to get a divorce. In any case, the man always thinks of the woman, and the woman always thinks of the man. Thus a person becomes materially attached to family, property and children, although all of these are temporary. The possessor unfortunately identifies with his property and wealth. Sometimes, even after renunciation, one becomes attached to a temple or to the few things that constitute the property of a sannyāsī, but such attachment is not as strong as family attachment. The attachment to the family is the strongest illusion. In the Satya-saṁhitā, it is stated:

brahmādyā yājñavalkādyā
mucyante strī-sahāyinaḥ
bodhyante kecanaiteṣāṁ
viśeṣam ca vido viduḥ

Sometimes it is found among exalted personalities like Lord Brahmā that the wife and children are not a cause of bondage. On the contrary, the wife actually helps further spiritual life and liberation. Nonetheless, most people are bound by the knots of the marital relationship, and consequently they forget their relationship with Kṛṣṇa.

TEXT 9

yadā mano-hṛdaya-granthir asya

karmānubaddho dṛḍha āślatheta

tadā janaḥ samparivartate 'smād

muktaḥ paraṁ yāty atihāya hetum

SYNONYMS

yadā-when; manaḥ-the mind; hṛdaya-granthiḥ-the knot in the heart; asya-of this person; karma-anubaddhaḥ-bound by the results of his past deeds; dṛḍhaḥ-very strong; āślatheta-becomes slackened; tadā-at that time; janaḥ-the conditioned soul; samparivartate-turns away; asmāt-from this attachment for sex life; muktaḥ-liberated; param-to the transcendental world; yāti-goes; atihāya-giving up; hetum-the original cause.

When the strong knot in the heart of a person implicated in material life due to the results of past action is slackened, one turns away from his attachment to home, wife and children. In this way, one gives up the basic principle of illusion [I and mine] and becomes liberated. Thus one goes to the transcendental world.

When, by associating with sādhus and engaging in devotional service. one is gradually freed from the material conception due to knowledge. practice and detachment, the knot of attachment in the heart is slackened. Thus one can get freed from conditional life and become eligible to return home, back to Godhead.

TEXTS 10–13

haṁse gurau mayi bhaktyānuvṛtyā

vitṛṣṇayā dvandva-titikṣayā ca

sarvatra jantor vyasanāvagatyā

jijñāsayā tapasehā-nivṛttyā

mat-karmabhir mat-kathayā ca nityaṁ

mad-deva-saṅgād guṇa-kīrtanān me

nirvaira-sāmyopaśamena putrā

jihāsayā deha-gehātma-buddheḥ

adhyātma-yogena vivikta-sevayā

prāṇendriyātmābhijayena sadhryak

sac-chraddhayā brahmacaryeṇa śaśvad

asampramādena yamena vācām

sarvatra mad-bhāva-vicakṣaṇena

jñānena vijñāna-virājitena

yogena dhṛty-udyama-sattva-yukto

liṅgaṁ vyapohet kuśalo 'ham-ākhyam

SYNONYMS

haṁse-who is a paramahaṁsa, or the most exalted. spiritually advanced person; gurau-to the spiritual master; mayi-unto Me, the Supreme Personality of Godhead; bhaktyā-by devotional service; anuvṛtyā-by following; vitṛṣṇayā-by detachment from sense gratification; dvandva-of the dualities of the material world; titikṣayā-by tolerance; ca-also; sarvatra-everywhere; jantoḥ-of the living entity; vyasana-the miserable condition of life; avagatyā-by realizing; jijñāsayā-by inquiring about the truth; tapasā-by practicing austerities and penances; īhā-nivṛttyā-by giving up the endeavor for sense enjoyment; mat-karmabhiḥ-by working for Me; mat-kathayā-by hearing topics about Me; ca-also; nityam-always; mat-deva-saṅgāt-by association with My devotees; guṇa-kīrtanāt me-by chanting and glorifying My transcendental qualities; nirvaira-being without enmity; sāmya-seeing everyone equally by spiritual understanding; upaśamena-by subduing anger, lamentation and so on; putrāḥ-O sons; jihāsayā-by desiring to give up; deha-with the body; geha-with the home; ātma-buddheḥ-identification of the self; adhyātma-yogena-by study of the revealed scriptures; vivikta-sevayā-by living in a solitary place; prāṇa-the life air; indriya-the senses; ātma-the mind; abhijayena-by controlling; sadhryak-completely; sat-śraddhayā-by developing faith in the scriptures; brahmacaryeṇa-by observing celibacy; śaśvat-always; asampramādena-by not being bewildered; yamena-by restraint; vācām-of words; sarvatra-everywhere; mat-bhāva-thinking of Me; vicakṣaṇena-by observing; jñānena-by development of knowledge; vijñāna-by practical application of knowledge; virājitena-illumined; yogena-by practice of bhakti-yoga; dhṛti-patience; udyama-enthusiasm; sattva-discretion; yuktaḥ-endowed with; liṅgam-the cause of material bondage; vyapohet-one can give up; kuśalaḥ-in full auspiciousness; aham-ākhyam-false ego, false identification with the material world.

O My sons, you should accept a highly elevated paramahaṁsa, a spiritually advanced spiritual master. In this way, you should place your faith and love in Me, the Supreme Personality of Godhead. You should detest sense gratification and tolerate the duality of pleasure and pain, which are like the seasonal changes of summer and winter. Try to realize the miserable condition of living entities, who are miserable even in the higher planetary systems. Philosophically inquire about the truth. Then undergo all kinds of austerities and penances for the sake of devotional service. Give up the endeavor for sense enjoyment and engage in the service of the Lord. Listen to discussions about the Supreme Personality of Godhead, and always associate with devotees. Chant about and glorify the Supreme Lord, and look upon everyone equally on the spiritual platform. Give up enmity and subdue anger and lamentation. Abandon identifying the self with the body and the home, and practice reading the revealed scriptures. Live in a secluded place and practice the process by which you can completely control your life air, mind and senses. Have full faith in the revealed scriptures, the Vedic literatures, and always observe celibacy. Perform your prescribed duties and avoid unnecessary talks. Always thinking of the Supreme Personality of Godhead, acquire knowledge from the right source. Thus practicing bhakti-yoga, you will patiently and enthusiastically be elevated in knowledge and will be able to give up the false ego.

In these four verses, Ṛṣabhadeva tells His sons how they can be freed from the false identification arising from false ego and material conditional life. One gradually becomes liberated by practicing as mentioned above. All these prescribed methods enable one to give up the material body (liṅgaṁ vyapohet) and be situated in his original spiritual body. First of all one has to accept a bona fide spiritual master. This is advocated by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu: śrī-guru-pādāśrayaḥ. To be freed from the entanglement of the material world, one has to approach a spiritual master. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. By questioning the spiritual master and by serving him, one can advance in spiritual life. When one engages in devotional service, naturally the attraction for personal comfort-for eating, sleeping and dressing-is reduced. By associating with the devotee, a spiritual standard is maintained. The word mad-deva-saṅgāt is very important. There are many so-called religions devoted to the worship of various demigods, but here good association means association with one who simply accepts Kṛṣṇa as his worshipable Deity.

Another important item is dvandva-titikṣā. As long as one is situated in the material world, there must be pleasure and pain arising from the material body. As Kṛṣṇa advises in Bhagavad-gītā, tāṁs titikṣasva bhārata. One has to learn how to tolerate the temporary pains and pleasures of this material world. One must also be detached from his family and practice celibacy. Sex with one's wife according to the scriptural injunctions is also accepted as brahmacarya (celibacy), but illicit sex is opposed to religious principles, and it hampers advancement in spiritual consciousness. Another important word is vijñāna-virājita. Everything should be done very scientifically and consciously. One should be a realized soul. In this way, one can give up the entanglement of material bondage.

As Śrī Madhvācārya points out, the sum and substance of these four ślokas is that one should refrain from acting out of a desire for sense gratification and should instead always engage in the Lord's loving service. In other words, bhakti-yoga is the acknowledged path of liberation. Śrīla Madhvācārya quotes from the Adhyātma:

ātmano 'vihitaṁ karma
varjayitvānya-karmaṇaḥ
kāmasya ca parityāgo
nirīhety āhur uttamāḥ

One should perform activities only for the benefit of the soul; any other activity should be given up. When a person is situated in this way, he is said to be desireless. Actually a living entity cannot be totally desireless, but when he desires the benefit of the soul and nothing else, he is said to be desireless.

Spiritual knowledge is jñāna-vijñāna-samanvitam. When one is fully equipped with jñāna and vijñāna, he is perfect. Jñāna means that one understands the Supreme Personality of Godhead, Viṣṇu, to be the Supreme Being. Vijñāna refers to the activities that liberate one from the ignorance of material existence. As stated in Śrīmad-Bhāgavatam (2.9.31): jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam. Knowledge of the Supreme Lord is very confidential, and the supreme knowledge by which one understands Him furthers the liberation of all living entities. This knowledge is vijñāna. As confirmed in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

TEXT 14

karmāśayaṁ hṛdaya-granthi-bandham

avidyayāsāditam apramattaḥ

anena yogena yathopadeśaṁ

samyag vyapohyoparameta yogāt

SYNONYMS

karma-āśayam-the desire for fruitive activities; hṛdaya-granthi-the knot in the heart; bandham-bondage; avidyayā-because of ignorance; āsāditam-brought about; apramattaḥ-not being covered by ignorance or illusion, very careful; anena-by this; yogena-practice of yoga; yathā-upadeśam-as advised; samyak-completely; vyapohya-becoming free from; uparameta-one should desist; yogāt-from the practice of yoga, the means of liberation.

As I have advised you, My dear sons, you should act accordingly. Be very careful. By these means you will be freed from the ignorance of the desire for fruitive activity, and the knot of bondage in the heart will be completely severed. For further advancement, you should also give up the means. That is, you should not become attached to the process of liberation itself.

The process of liberation is brahma jijñāsā, the search for the Absolute Truth. Generally brahma jijñāsā is called neti neti, the process by which one analyzes existence to search out the Absolute Truth. This method continues as long as one is not situated in his spiritual life. Spiritual life is brahma-bhūta, the self-realized state. In the words of Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state. he attains pure devotional service unto Me."

The idea is to enter into the parā bhakti, the transcendental devotional service of the Supreme Lord. To attain this, one must analyze ones existence, but when one is actually engaged in devotional service, he should not bother seeking out knowledge. By simply engaging in devotional service undeviatingly, one will always remain in the liberated condition.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

(Bg. 14.26)

The unflinching execution of devotional service is in itself brahma-bhūta. Another important feature in this connection is anena yogena yathopadeśam. The instructions received from the spiritual master must be followed immediately. One should not deviate from or surpass the instructions of the spiritual master. One should not be simply intent on consulting books but should simultaneously execute the spiritual master's order (yathopadeśam). Mystic power should be achieved to enable one to give up the material conception, but when one actually engages in devotional service, one does not need to practice the mystic yoga system. The point is that one can give up the practice of yoga, but devotional service cannot be given up. As stated in Śrīmad-Bhāgavatam (1.7.10):

ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
ittham-bhūta-guṇo hariḥ

Even those who are liberated (ātmārāma) must always engage in devotional service. One may give up the practice of yoga when one is self-realized, but at no stage can one give up devotional service. All other activities for self-realization, including yoga and philosophical speculation, may be given up, but devotional service must be retained at all times.

TEXT 15

putrāṁś ca śiṣyāṁś ca nṛpo gurur vā

mal-loka-kāmo mad-anugrahārthaḥ

itthaṁ vimanyur anuśiṣyād ataj-jñān

na yojayet karmasu karma-mūḍhān

kaṁ yojayan manujo 'rthaṁ labheta

nipātayan naṣṭa-dṛśaṁ hi garte

SYNONYMS

putrān-the sons; ca-and; śiṣyān-the disciples; ca-and; nṛpaḥ-the king; guruḥ-the spiritual master; vā-or; mat-loka-kāmaḥ-desiring to go to My abode; mat-anugraha-arthaḥ-thinking that to achieve My mercy is the aim of life; ittham-in this manner; vimanyuḥ-free from anger; anuśiṣyāt-should instruct; a-tat-jñān-bereft of spiritual knowledge; na-not; yojayet-should engage; karmasu-in fruitive activities; karma-mūḍhān-simply engaged in pious or impious activities; kam-what; yojayan-engaging; manu-jaḥ-a man; artham-benefit; labheta-can achieve; nipātayan-causing to fall; naṣṭa-dṛśam-one who is already bereft of his transcendental sight; hi-indeed; garte-in the hole.

If one is serious about going back home, back to Godhead, he must consider the mercy of the Supreme Personality of Godhead the summum bonum and chief aim of life. If he is a father instructing his sons, a spiritual master instructing his disciples, or a king instructing his citizens, he must instruct them as I have advised. Without being angry, he should continue giving instructions, even if his disciple, son or citizen is sometimes unable to follow his order. Ignorant people who engage in pious and impious activities should be engaged in devotional service by all means. They should always avoid fruitive activity. If one puts into the bondage of karmic activity his disciple, son or citizen who is bereft of transcendental vision, how will one profit? It is like leading a blind man to a dark well and causing him to fall in.

It is stated in Bhagavad-gītā (3.26):

na buddhi-bhedaṁ janayed
ajñānāṁ karma-saṅginām
joṣayet sarva-karmāṇi
vidvān yuktaḥ samācaran

"Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should be encouraged not to refrain from work, but to work in the spirit of devotion."

TEXT 16

lokaḥ svayaṁ śreyasi naṣṭa-dṛṣṭir

yo 'rthān samīheta nikāma-kāmaḥ

anyonya-vairaḥ sukha-leśa-hetor

ananta-duḥkhaṁ ca na veda mūḍhaḥ

SYNONYMS

lokaḥ-people; svayam-personally; śreyasi-of the path of auspiciousness; naṣṭa-dṛṣṭiḥ-who have lost sight; yaḥ-who; arthān-things meant for sense gratification; samīheta-desire; nikāma-kāmaḥ-having too many lusty desires for sense enjoyment; anyonya-vairaḥ-being envious of one another; sukha-leśa-hetoḥ-simply for temporary material happiness; ananta-duḥkham-unlimited sufferings; ca-also; na-do not; veda-know; mūḍhaḥ-foolish.

Due to ignorance, the materialistic person does not know anything about his real self-interest, the auspicious path in life. He is simply bound to material enjoyment by lusty desires, and all his plans are made for this purpose. For temporary sense gratification, such a person creates a society of envy, and due to this mentality, he plunges into the ocean of suffering. Such a foolish person does not even know about this.

The word naṣṭa-dṛṣṭiḥ, meaning "one who has no eyes to see the future," is very significant in this verse. Life goes on from one body to another, and the activities performed in this life are enjoyed or suffered in the next life, if not later in this life. One who is unintelligent, who has no eyes to see the future, simply creates enmity and fights with others for sense gratification. As a result, one suffers in the next life, but due to being like a blind man, he continues to act in such a way that he suffers unlimitedly. Such a person is a mūḍha, one who simply wastes his time and does not understand the Lord's devotional service. As stated in Bhagavad-gītā (7.25):

nāhaṁ prakāśaḥ sarvasya
yogamāyā-samāvṛtaḥ
mūḍho 'yaṁ nābhijānāti
loko mām ajam avyayam

"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yogamāyā]; and so the deluded world knows Me not, who am unborn and infallible."

In the Kaṭha Upaniṣad it is also said: avidyāyām antare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁ manyamānāḥ. Although ignorant, people still go to other blind men for leadership. As a result. both are subjected to miserable conditions. The blind lead the blind into the ditch.

TEXT 17

kas taṁ svayaṁ tad-abhijño vipaścid

avidyāyām antare vartamānam

dṛṣṭvā punas taṁ saghṛṇaḥ kubuddhiṁ

prayojayed utpathagaṁ yathāndham

SYNONYMS

kaḥ-who is that person; tam-him; svayam-personally; tat-abhijñaḥ-knowing spiritual knowledge; vipaścit-a learned scholar; avidyāyām antare-in ignorance; vartamānam-existing; dṛṣṭvā-seeing; punaḥ-again; tam-him; sa-ghṛṇaḥ-very merciful; ku-buddhim-who is addicted to the path of saṁsāra; prayojayet-would engage; utpatha-gam-who is proceeding on the wrong path; yathā-like; andham-a blind man.

If someone is ignorant and addicted to the path of saṁsāra, how can one who is actually learned, merciful and advanced in spiritual knowledge engage him in fruitive activity and thus further entangle him in material existence? If a blind man is walking down the wrong path, how can a gentleman allow him to continue on his way to danger? How can he approve this method? No wise or kind man can allow this.

TEXT 18

gurur na sa syāt sva-jano na sa syāt

pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān

na mocayed yaḥ samupeta-mṛtyum

SYNONYMS

guruḥ-a spiritual master; na-not; saḥ-he; syāt-should become; sva-janaḥ-a relative; na-not; saḥ-such a person; syāt-should become; pitā-a father; na-not; saḥ-he; syāt-should become; jananī-a mother; na-not; sā-she; syāt-should become; daivam-the worshipable deity; na-not; tat-that; syāt-should become; na-not; patiḥ-a husband; ca-also; saḥ-he; syāt-should become; na-not; mocayet-can deliver; yaḥ-who; samupeta-mṛtyum-one who is on the path of repeated birth and death.

"One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

There are many spiritual masters, but Ṛṣabhadeva advises that one should not become a spiritual master if he is unable to save his disciple from the path of birth and death. Unless one is a pure devotee of Kṛṣṇa, he cannot save himself from the path of repeated birth and death. Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna [Bg. 4.9]. One can stop birth and death only by returning home, back to Godhead. However, who can go back to Godhead unless he understands the Supreme Lord in truth? Janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9].

We have many instances in history illustrating Ṛṣabhadeva's instructions. Śukrācārya was rejected by Bali Mahārāja due to his inability to save Bali Mahārāja from the path of repeated birth and death. Śukrācārya was not a pure devotee, he was more or less inclined to fruitive activity, and he objected when Bali Mahārāja promised to give everything to Lord Viṣṇu. Actually one is supposed to give everything to the Lord because everything belongs to the Lord. Consequently, the Supreme Lord advises in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." This is bhakti. Unless one is devoted, he cannot give everything to the Supreme Lord. Unless one can do so, he cannot become a spiritual master, husband, father or mother. Similarly, the wives of the brāhmaṇas who were performing sacrifices gave up their relatives just to satisfy Kṛṣṇa. This is an example of a wife rejecting a husband who cannot deliver her from the impending dangers of birth and death. Similarly, Prahlāda Mahārāja rejected his father, and Bharata Mahārāja rejected his mother (jananī na sā syāt). The word daivam indicates a demigod or one who accepts worship from a dependent. Ordinarily, the spiritual master, husband, father, mother or superior relative accepts worship from an inferior relative, but here Ṛṣabhadeva forbids this. First the father, spiritual master or husband must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son. All these responsibilities cannot be discharged honestly unless one can save the dependent from repeated birth and death.

TEXT 19

idaṁ śarīraṁ mama durvibhāvyaṁ

sattvaṁ hi me hṛdayaṁ yatra dharmaḥ

pṛṣṭhe kṛto me yad adharma ārād

ato hi mām ṛṣabhaṁ prāhur āryāḥ

SYNONYMS

idam-this; śarīram-transcendental body, sac-cid-ānanda-vigraha; mama-My; durvibhāvyam-inconceivable; sattvam-with no tinge of the material modes of nature; hi-indeed; me-My; hṛdayam-heart; yatra-wherein; dharmaḥ-the real platform of religion, bhakti-yoga; pṛṣṭhe-on the back; kṛtaḥ-made; me-by Me; yat-because; adharmaḥ-irreligion; ārāt-far away; ataḥ-therefore; hi-indeed; mām-Me; ṛṣabham-the best of the living beings; prāhuḥ-call; āryāḥ-those who are advanced in spiritual life, or the respectable superiors.

My transcendental body [sac-cid-ānanda-vigraha [Bs. 5.1]] looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion [adharma] and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhadeva, the Supreme Personality of Godhead, the best of all living entities.

In this verse the words idaṁ śarīraṁ mama durvibhāvyam are very significant. Generally we experience two energies-material energy and spiritual energy. We have some experience of the material energy (earth. water, air, fire, ether, mind, intelligence and ego) because in the material world everyone's body is composed of these elements. Within the material body is the spirit soul, but we cannot see it with the material eyes. When we see a body full of spiritual energy, it is very difficult for us to understand how the spiritual energy can have a body. It is said that Lord Ṛṣabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand. For a materialistic person, the completely spiritual body is inconceivable. We have to accept the version of the Vedas when our experimental perception cannot understand a subject. As stated in Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Supreme Lord has a body with form, but that body is not composed of material elements. It is made of spiritual bliss, eternity and living force. By the inconceivable energy of the Supreme Personality of Godhead, the Lord can appear before us in His original spiritual body, but because we have no experience of the spiritual body, we are sometimes bewildered and see the form of the Lord as material. The Māyāvādī philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material. In Bhagavad-gītā (9.11) it is said:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be."

Unintelligent people think that the Supreme Lord accepts a body composed of the material energy. We can easily understand the material body, but we cannot understand the spiritual body. Therefore Ṛṣabhadeva says: idaṁ śarīraṁ mama durvibhāvyam. In the spiritual world, everyone has a spiritual body. There is no conception of material existence there. In the spiritual world there is only service and the receiving of service. There is only sevya, sevā, and sevaka-the person served, the process of service and the servant. These three items are completely spiritual, and therefore the spiritual world is called absolute. There is no tinge of material contamination there. Being completely transcendental to the material conception, Lord Ṛṣabhadeva states that His heart is composed of dharma. Dharma is explained in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. In the spiritual world, every living entity is surrendered to the Supreme Lord and is completely on the spiritual platform. Although there are servitors, the served and service, all are spiritual and variegated. At the present moment, due to our material conception. everything is durvibhāvya, inconceivable. Being the Supreme, the Lord is called Ṛṣabha, the best. In terms of the Vedic language, nityo nityānām. We are also spiritual. but we are subordinate. Kṛṣṇa, the Supreme Lord, is the foremost living entity. The word ṛṣabha means "the chief," or "the supreme," and indicates the Supreme Being, or God Himself.

TEXT 20

tasmād bhavanto hṛdayena jātāḥ

sarve mahīyāṁsam amuṁ sanābham

akliṣṭa-buddhyā bharataṁ bhajadhvaṁ

śuśrūṣaṇaṁ tad bharaṇaṁ prajānām

SYNONYMS

tasmāt-therefore (because I am the Supreme); bhavantaḥ-you; hṛdayena-from My heart; jātāḥ-born; sarve-all; mahīyāṁsam-the best; amum-that; sa-nābham-brother; akliṣṭa-buddhyā-with your intelligence, without material contamination; bharatam-Bharata; bhajadhvam-just try to serve; śuśrūṣaṇam-service; tat-that; bharaṇam prajānām-ruling over the citizens.

My dear boys, you are all born of My heart, which is the seat of all spiritual qualities. Therefore you should not be like materialistic and envious men. You should accept your eldest brother, Bharata, who is exalted in devotional service. If you engage yourselves in Bharata's service, your service to him will include My service, and you will rule the citizens automatically.

In this verse the word hṛdaya indicates the heart, which is also called uraḥ, the chest. The heart is situated within the chest, and although instrumentally the son is born with the aid of the genitals, he is actually born from within the heart. According to the heart's situation. the semen takes the form of a body. Therefore according to the Vedic system, when one begets a child his heart should be purified through the ritualistic ceremony known as garbhādhāna. Ṛṣabhadeva's heart was always uncontaminated and spiritual. Consequently all the sons born from the heart of Ṛṣabhadeva were spiritually inclined. Nonetheless. Ṛṣabhadeva suggested that His eldest son was superior, and He advised the others to serve him. All the brothers of Bharata Mahārāja were advised by Ṛṣabhadeva to adhere to Bharata's service. The question may be asked why one should be attached to family members, for in the beginning it was advised that one should not be attached to home and family. However, it is also advised, mahīyasām pāda-rajo-'bhiṣeka-one has to serve the mahīyān, one who is very spiritually advanced. Mahat-sevāṁ dvāram āhur vimukteḥ: [SB 5.5.2] by serving the mahat, the exalted devotee, one's path for liberation is open. The family of Ṛṣabhadeva should not be compared to an ordinary materialistic family. Bharata Mahārāja, Ṛṣabhadeva's eldest son, was specifically very exalted. For this reason the other sons were advised to serve him for his pleasure. That was to be their duty.

The Supreme Lord was advising Bharata Mahārāja to be the chief ruler of the planet. This is the real plan of the Supreme Lord. In the Battle of Kurukṣetra, we find that Lord Kṛṣṇa wanted Mahārāja Yudhiṣṭhira to be the supreme emperor of this planet. He never wanted Duryodhana to take the post. As stated in the previous verse, Lord Ṛṣabhadeva's heart is hṛdayaṁ yatra dharmaḥ. The characteristic dharma is also explained in Bhagavad-gītā: surrender unto the Supreme Personality of Godhead. To protect dharma (paritrāṇāya sādhūnām), the Lord always wants the ruler of the earth to be a devotee. Then everything goes on nicely for the benefit of everyone. As soon as a demon rules the earth, everything becomes chaotic. At the present moment, the world is inclined toward the democratic process, but the people in general are all contaminated by the modes of passion and ignorance. Consequently they cannot select the right person to head the government. The president is selected by the votes of ignorant śūdras; therefore another śūdra is elected, and immediately the entire government becomes polluted. If people strictly followed the principles of Bhagavad-gītā, they would elect a person who is the Lord's devotee. Then automatically there would be good government. Ṛṣabhadeva therefore recommended Bharata Mahārāja as the emperor of this planet. Serving a devotee means serving the Supreme Lord, for a devotee always represents the Lord. When a devotee is in charge, the government is always congenial and beneficial for everyone.

TEXTS 21–22

bhūteṣu vīrudbhya uduttamā ye

sarīsṛpās teṣu sabodha-niṣṭhāḥ

tato manuṣyāḥ pramathās tato 'pi

gandharva-siddhā vibudhānugā ye

devāsurebhyo maghavat-pradhānā

dakṣādayo brahma-sutās tu teṣām

bhavaḥ paraḥ so 'tha viriñca-vīryaḥ

sa mat-paro 'haṁ dvija-deva-devaḥ

SYNONYMS

bhūteṣu-among things generated (with and without symptoms of life); vīrudbhyaḥ-than the plants; uduttamāḥ-far superior; ye-those who; sarīsṛpāḥ-moving entities like worms and snakes; teṣu-of them; sa-bodha-niṣṭhāḥ-those who have developed intelligence; tataḥ-than them; manuṣyāḥ-the human beings; pramathāḥ-the ghostly spirits; tataḥ api-better than them; gandharva-the inhabitants of Gandharvaloka (appointed singers in the planets of the demigods); siddhāḥ-the inhabitants of Siddhaloka, who have all mystic powers; vibudha-anugāḥ-the Kinnaras; ye-those who; deva-the demigods; asurebhyaḥ-than the asuras; maghavat-pradhānāḥ-headed by Indra; dakṣa-ādayaḥ-beginning with Dakṣa; brahma-sutāḥ-the direct sons of Brahmā; tu-then; teṣām-of them; bhavaḥ-Lord Śiva; paraḥ-the best; saḥ-he (Lord Śiva); atha-moreover; viriñca-vīryaḥ-producing from Lord Brahmā; saḥ-he (Brahmā); mat-paraḥ-My devotee; aham-I; dvija-deva-devaḥ-a worshiper of the brāhmaṇas, or the Lord of the brāhmaṇas.

Of the two energies manifest [spirit and dull matter], beings possessing living force [vegetables, grass, trees and plants] are superior to dull matter [stone, earth, etc.]. Superior to nonmoving plants and vegetables are worms and snakes, which can move. Superior to worms and snakes are animals that have developed intelligence. Superior to animals are human beings, and superior to human beings are ghosts because they have no material bodies. Superior to ghosts are the Gandharvas, and superior to them are the Siddhas. Superior to the Siddhas are the Kinnaras, and superior to them are the asuras. Superior to the asuras are the demigods, and of the demigods, Indra, the King of heaven, is supreme. Superior to Indra are the direct sons of Lord Brahmā, sons like King Dakṣa, and supreme among Brahmā's sons is Lord Śiva. Since Lord Śiva is the son of Lord Brahmā, Brahmā is considered superior, but Brahmā is also subordinate to Me, the Supreme Personality of Godhead. Because I am inclined to the brāhmaṇas, the brāhmaṇas are best of all.

In this verse the brāhmaṇas are given a position superior to that of the Supreme Lord. The idea is that the government should be conducted under the guidance of the brāhmaṇas. Although Ṛṣabhadeva recommended His eldest son, Bharata, as emperor of the earth, he still had to follow the instructions of the brāhmaṇas in order to govern the world perfectly. The Lord is worshiped as brahmaṇya-deva. The Lord is very fond of devotees, or brāhmaṇas. This does not refer to so-called caste brāhmaṇas, but to qualified brāhmaṇas. A brāhmaṇa should be qualified with the eight qualities mentioned in text 24, such as śama, dama, satya and titikṣā. The brāhmaṇas should always be worshiped. and under their guidance the ruler should discharge his duty and rule the citizens. Unfortunately, in this age of Kali, the executive is not selected by very intelligent people, nor is he guided by qualified brāhmaṇas. Consequently, chaos results. The mass of people should be educated in Kṛṣṇa consciousness so that according to the democratic process they can select a first-class devotee like Bharata Mahārāja to head the government. If the head of the state is headed by qualified brāhmaṇas, everything is completely perfect.

In this verse, the evolutionary process is indirectly mentioned. The modern theory that life evolves from matter is to some extent supported in this verse because it is stated, bhūteṣu vīrudbhyaḥ. That is, the living entities evolve from vegetables, grass, plants and trees, which are superior to dull matter. In other words, matter also has the potency to manifest living entities in the form of vegetables. In this sense, life comes out of matter, but matter also comes out of life. As Kṛṣṇa says in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me."

There are two energies-material and spiritual-and both originally come from Kṛṣṇa. Kṛṣṇa is the supreme living being. Although it may be said that in the material world a living force is generated from matter, it must be admitted that originally matter is generated from the supreme living being. Nityo nityānāṁ cetanaś cetanānām. The conclusion is that everything, both material and spiritual, is generated from the Supreme Being. From the evolutionary point of view, perfection is reached when the living entity attains the platform of a brāhmaṇa. A brāhmaṇa is a worshiper of the Supreme Brahman, and the Supreme Brahman worships the brāhmaṇa. In other words, the devotee is subordinate to the Supreme Lord, and the Lord is inclined to see to the satisfaction of His devotee. A brāhmaṇa is called dvija-deva, and the Lord is called dvija-deva-deva. He is the Lord of brāhmaṇas.

The evolutionary process is also explained in Caitanya-caritāmṛta (Madhya, Chapter Nineteen), wherein it is said that there are two types of living entities-moving and nonmoving. Among moving entities. there are birds, beasts. aquatics, human beings and so on. Of these. the human beings are supposed to be the best, but they are few. Of these small numbers of human beings, there are many low-class human beings like mlecchas, Pulindas, bauddhas and śabaras. The human being elevated enough to accept the Vedic principles is superior. Among those who accept the Vedic principles generally known as varṇāśrama (presently known as the Hindu system), few actually follow these principles. Of those who actually follow the Vedic principles, most perform fruitive activity or pious activity for elevation to a high position. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: [Bg. 7.3] out of many attached to fruitive activity, one may be a jñānī-that is, one philosophically inclined and superior to the karmīs. Yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ: [Bg. 7.3] out of many jñānīs, one may be liberated from material bondage, and out of many millions of liberated jñānīs, one may become a devotee of Kṛṣṇa.

TEXT 23

na brāhmaṇais tulaye bhūtam anyat

paśyāmi viprāḥ kim ataḥ paraṁ tu

yasmin nṛbhiḥ prahutaṁ śraddhayāham

aśnāmi kāmaṁ na tathāgni-hotre

SYNONYMS

na-not; brāhmaṇaiḥ-with the brāhmaṇas; tulaye-I count as equal; bhūtam-entity; anyat-other; paśyāmi-I can see; viprāḥ-O assembled brāhmaṇas; kim-anything; ataḥ-to the brāhmaṇas; param-superior; tu-certainly; yasmin-through whom; nṛbhiḥ-by people; prahutam-food offered after ritualistic ceremonies are properly performed; śraddhayā-with faith and love; aham-I; aśnāmi-eat; kāmam-with full satisfaction; na-not; tathā-in that way; agni-hotre-in the fire sacrifice.

O respectful brāhmaṇas, as far as I am concerned, no one is equal or superior to the brāhmaṇas in this world. I do not find anyone comparable to them. When people know My motive after performing rituals according to the Vedic principles, they offer food to Me with faith and love through the mouth of a brāhmaṇa. When food is thus offered unto Me, I eat it with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from the food offered in the sacrificial fire.

According to the Vedic system, after the sacrificial ceremony the brāhmaṇas are invited to eat the remnants of the offered food. When the brāhmaṇas eat the food, it is to be considered directly eaten by the Supreme Lord. Thus no one can be compared to qualified brāhmaṇas. The perfection of evolution is to be situated on the brahminical platform. Any civilization not based on brahminical culture or guided by brāhmaṇas is certainly a condemned civilization. Presently human civilization is based on sense gratification, and consequently more and more people are becoming addicted to different types of things. No one respects brahminical culture. Demoniac civilization is attached to ugra-karma, horrible activities, and big industries are created to satisfy unfathomable lusty desires. Consequently the people are greatly harassed by governmental taxation. The people are irreligious and do not perform the sacrifices recommended in Bhagavad-gītā. Yajñād bhavati parjanyaḥ: [Bg. 3.14] by the performance of sacrifice, clouds form and rain falls. Due to sufficient rainfall, there is sufficient production of food. Guided by the brāhmaṇas, society should follow the principles of Bhagavad-gītā. Then people will become very happy. Annād bhavanti bhūtāni: when animals and man are sufficiently fed with grains, they become stronger, their hearts become tranquil and their brains peaceful. They can then advance in spiritual life, life's ultimate destination.

TEXT 24

dhṛtā tanūr uśatī me purāṇī

yeneha sattvaṁ paramaṁ pavitram

śamo damaḥ satyam anugrahaś ca

tapas titikṣānubhavaś ca yatra

SYNONYMS

dhṛtā-maintained by transcendental education; tanūḥ-body; uśatī-free from material contamination; me-My; purāṇī-eternal; yena-by whom; iha-in this material world; sattvam-the mode of goodness; paramam-supreme; pavitram-purified; śamaḥ-control of the mind; damaḥ-control of the senses; satyam-truthfulness; anugrahaḥ-mercy; ca-and; tapaḥ-austerity; titikṣā-tolerance; anubhavaḥ-realization of God and the living entity; ca-and; yatra-wherein.

The Vedas are My eternal transcendental sound incarnation. Therefore the Vedas are śabda-brahma. In this world, the brāhmaṇas thoroughly study all the Vedas, and because they assimilate the Vedic conclusions, they are also to be considered the Vedas personified. The brāhmaṇas are situated in the supreme transcendental mode of nature-sattva-guṇa. Because of this, they are fixed in mind control [śama], sense control [dama], and truthfulness [satya]. They describe the Vedas in their original sense, and out of mercy [anugraha] they preach the purpose of the Vedas to all conditioned souls. They practice penance [tapasya] and tolerance [titikṣā], and they realize the position of the living entity and the Supreme Lord [anubhava]. These are the eight qualifications of the brāhmaṇas. Therefore among all living entities, no one is superior to the brāhmaṇas.

This is a true description of a brāhmaṇa. A brāhmaṇa is one who has assimilated the Vedic conclusions by practicing mind and sense control. He speaks the true version of all the Vedas. As confirmed in the Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. By studying all the Vedas, one should come to understand the transcendental position of Lord Śrī Kṛṣṇa. One who actually assimilated the essence of the Vedas can preach the truth. He is compassionate to conditioned souls who are suffering the threefold miseries of this conditional world due to their not being Kṛṣṇa conscious. A brāhmaṇa should take pity on the people and preach Kṛṣṇa consciousness in order to elevate them. Śrī Kṛṣṇa Himself, the Supreme Personality of Godhead, personally descends into this universe from the spiritual kingdom to teach conditioned souls about the values of spiritual life. He tries to induce them to surrender unto Him. Similarly, the brāhmaṇas do the same thing. After assimilating the Vedic instructions, they assist the Supreme Lord in His endeavor to deliver conditioned souls. The brāhmaṇas are very dear to the Supreme Lord due to their high sattva-guṇa qualities, and they also engage in welfare activities for all conditioned souls in the material world.

TEXT 25

matto 'py anantāt parataḥ parasmāt

svargāpavargādhipater na kiñcit

yeṣāṁ kim u syād itareṇa teṣām

akiñcanānāṁ mayi bhakti-bhājām

SYNONYMS

mattaḥ-from Me; api-even; anantāt-unlimited in strength and opulence; parataḥ parasmāt-higher than the highest; svarga-apavarga-adhipateḥ-able to bestow happiness obtainable by living in the heavenly kingdom. by liberation, or by enjoyment of material comfort and then liberation; na-not; kiñcit-anything; yeṣām-of whom; kim-what need; u-oh; syāt-can there be; itareṇa-with any other; teṣām-of them; akiñcanānām-without needs or without possessions; mayi-unto Me; bhakti-bhājām-executing devotional service.

I am fully opulent, almighty and superior to Lord Brahmā and Indra, the King of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, the brāhmaṇas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else?

The perfect brahminical qualification is stated herein: akiñcanānāṁ mayi bhakti-bhājām. The brāhmaṇas are always engaged in the devotional service of the Lord: consequently they have no material wants, nor do they possess material things. In Caitanya-caritāmṛta (Madhya 11.8), Caitanya Mahāprabhu explains the position of pure Vaiṣṇavas who are anxious to return home, back to Godhead. Niṣkiñcanasya bhagavad-bhajanonmukhasya. Those who actually want to return back to Godhead are niṣkiñcana-that is, they have no desire for material comfort. Śrī Caitanya Mahāprabhu advises, sandarśanaṁ viṣayinām atha yoṣitāṁ ca hā hanta hanta visa-bhakṣaṇato 'py asādhu: material opulence and sense gratification through the association of women are more dangerous than poison. Brāhmaṇas who are pure Vaiṣṇavas always engage in the Lord's service and are devoid of any desire for material gain. The brāhmaṇas do not worship demigods like Lord Brahmā, Indra or Lord Śiva for any material comfort. They do not even ask the Supreme Lord for material profit; therefore it is concluded that the brāhmaṇas are the supreme living entities of this world. Śrī Kapiladeva also confirms this in Śrīmad-Bhāgavatam (3.29.33):

tasmān mayy arpitāśeṣa-
kriyārthātmā nirantaraḥ
mayy arpitātmanaḥ puṁso
mayi sannyasta-karmaṇaḥ
na paśyāmi paraṁ bhūtam
akartuḥ sama-darśanāt

The brāhmaṇas are always dedicated to the Lord's service with their bodies, words and mind. There is no better person than a brāhmaṇa who thus engages himself and dedicates himself to the Supreme Lord.

TEXT 26

sarvāṇi mad-dhiṣṇyatayā bhavadbhiś

carāṇi bhūtāni sutā dhruvāṇi

sambhāvitavyāni pade pade vo

vivikta-dṛgbhis tad u hārhaṇaṁ me

SYNONYMS

sarvāṇi-all; mat-dhiṣṇyatayā-because of being My sitting place; bhavadbhiḥ-by you; carāṇi-that move; bhūtāni-living entities; sutāḥ-My dear sons; dhruvāṇi-that do not move; sambhāvitavyāni-to be respected; pade pade-at every moment; vaḥ-by you; vivikta-dṛgbhiḥ-possessing clear vision and understanding (that the Supreme Personality of Godhead in His Paramātmā feature is situated everywhere); tat u-that indirectly; ha-certainly; arhaṇam-offering respect; me-unto Me.

My dear sons, you should not envy any living entity-be he moving or nonmoving. Knowing that I am situated in them, you should offer respect to all of them at every moment. In this way, you offer respect to Me.

In this verse the word vivikta-dṛgbhiḥ, meaning without envy, is used. All living entities are the abode of the Supreme Personality of Godhead in His Paramātmā feature. As confirmed in Brahma-saṁhitā: aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham. The Lord is situated in this universe as Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. He is also situated within every atom. According to the Vedic statement: īśāvāsyam idaṁ sarvam. The Supreme Lord is situated everywhere, and wherever He is situated is His temple. We even offer respects to a temple from a distant place, and all living entities should similarly be offered respect. This is different from the theory of pantheism, which holds that everything is God. Everything has a relationship with God because God is situated everywhere. We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra-nārāyaṇa. Nārāyaṇa is present in the rich as well as the poor. One should not simply think Nārāyaṇa is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone-even to cats and dogs.

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." (Bg. 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-dṛk, sama-dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states: vivikta-dṛṣṭi jīvānāṁ dhiṣṇyatayā parameśvarasya bheda-dṛṣṭiḥ. "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is situated in every living entity." Madhvācārya further quotes from Padma Purāṇa:

upapādayet parātmānaṁ
jīvebhyo yaḥ pade pade
bhedenaiva na caitasmāt
priyo viṣṇos tu kaścana

"One who sees the living entity and the Supreme Lord as always distinct is very dear to the Lord." Padma Purāṇa also states, yo hareś caiva jīvānāṁ bheda-vaktā hareḥ priyaḥ: "One who preaches that the living entities are separate from the Supreme Lord is very dear to Lord Viṣṇu."

TEXT 27

mano-vaco-dṛk-karaṇehitasya

sākṣāt-kṛtaṁ me paribarhaṇaṁ hi

vinā pumān yena mahā-vimohāt

kṛtānta-pāśān na vimoktum īśet

SYNONYMS

manaḥ-mind; vacaḥ-words; dṛk-sight; karaṇa-of the senses; īhitasya-of all activities (for maintenance of body, society, friendship and so on); sākṣāt-kṛtam-directly offered; me-of Me; paribarhaṇam-worship; hi-because; vinā-without; pumān-any person; yena-which; mahā-vimohāt-from the great illusion; kṛtānta-pāśāt-exactly like the stringent rope of Yamarāja; na-not; vimoktum-to become free; īśet-becomes able.

The true activity of the sense organs-mind, sight, words and all the knowledge-gathering and working senses-is to engage fully in My service. Unless his senses are thus engaged, a living entity cannot think of getting out of the great entanglement of material existence, which is exactly like Yamarāja's stringent rope.

As stated in the Nārada-pañcarātra:

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

This is the conclusion of bhakti. All the time, Lord Ṛṣabhadeva has been stressing devotional service, and now He is concluding by saying that all the senses should be engaged in the Lord's service. There are five senses by which we gather knowledge and five senses with which we work. These ten senses and the mind should be fully engaged in the Lord's service. Without engaging them in this way, one cannot get out of the clutches of māyā.

TEXT 28

śrī-śuka uvāca

evam anuśāsyātmajān svayam anuśiṣṭān api lokānuśāsanārthaṁ mahānubhāvaḥ parama-suhṛd bhagavān ṛṣabhāpadeśa upaśama-śīlānām uparata-karmaṇāṁ mahā-munīnāṁ bhakti-jñāna-vairāgya-lakṣaṇaṁ pāramahaṁsya-dharmam upaśikṣamāṇaḥ sva-tanaya-śata-jyeṣṭhaṁ parama-bhāgavataṁ bhagavaj-jana-parāyaṇaṁ bharataṁ dharaṇi-pālanāyābhiṣicya svayaṁ bhavana evorvarita-śarīra-mātra-parigraha unmatta iva gagana-paridhānaḥ prakīrṇa-keśa ātmany āropitāhavanīyo brahmāvartāt pravavrāja.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; anuśāsya-after instructing; ātma-jān-His sons; svayam-personally; anuśiṣṭān-highly educated in culture; api-although; loka-anuśāsana-artham-just to instruct the people; mahā-anubhāvaḥ-the great personality; parama-suhṛt-everyone's sublime well-wisher; bhagavān-the Supreme Personality of Godhead; ṛṣabha-apadeśaḥ-who is celebrated and known as Ṛṣabhadeva; upaśama-śīlānām-of persons who have no desire for material enjoyment; uparata-karmaṇām-who are no longer interested in fruitive activities; mahā-munīnām-who are sannyāsīs; bhakti-devotional service; jñāna-perfect knowledge; vairāgya-detachment; lakṣaṇam-characterized by; pāramahaṁsya-of the best of human beings; dharmam-the duties; upaśikṣamāṇaḥ-instructing; sva-tanaya-of His sons; śata-hundred; jyeṣṭham-the eldest; parama-bhāgavatam-a topmost devotee of the Lord; bhagavat-jana-parāyaṇam-a follower of the devotees of the Lord, brāhmaṇas and Vaiṣṇavas; bharatam-Bharata Mahārāja; dharaṇi-pālanāya-with a view to ruling the world; abhiṣicya-placing on the throne; svayam-personally; bhavane-at home; eva-although; urvarita-remaining; śarīra-mātra-the body only; parigrahaḥ-accepting; unmattaḥ-a madman; iva-exactly like; gagana-paridhānaḥ-taking the sky as His dress; prakīrṇa-keśaḥ-having scattered hair; ātmani-in Himself; āropita-keeping; āhavanīyaḥ-the Vedic fire; brahmāvartāt-from the place known as Brahmāvarta; pravavrāja-began to travel all over the world.

Śukadeva Gosvāmī said: Thus the great well-wisher of everyone, the Supreme Lord Ṛṣabhadeva, instructed His own sons. Although they were perfectly educated and cultured, He instructed them just to set an example of how a father should instruct his sons before retiring from family life. Sannyāsīs, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions. Lord Ṛṣabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaiṣṇavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Ṛṣabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmāvarta to tour the whole world.

Actually the instructions given to Lord Ṛṣabhadeva's sons were not exactly meant for His sons because they were already educated and highly advanced in knowledge. Rather, these instructions were meant for sannyāsīs who intend to become advanced devotees. Sannyāsīs must abide by Lord Ṛṣabhadeva's instructions while on the path of devotional service. Lord Ṛṣabhadeva retired from family life and lived like a naked madman even while still with His family.

TEXT 29

jaḍāndha-mūka-badhira-piśāconmādakavad-avadhūta-veṣo 'bhibhāṣyamāṇo 'pi janānāṁ gṛhīta-mauna-vratas tūṣṇīṁ babhūva.

SYNONYMS

jaḍa-idle; andha-blind; mūka-dumb; badhira-deaf; piśāca-ghost; unmādaka-a madman; vat-like; avadhūta-veṣaḥ-appearing like an avadhūta (having no concern with the material world); abhibhāṣyamāṇaḥ-being thus addressed (as deaf, dumb and blind); api-although; janānām-by the people; gṛhīta-took; mauna-of silence; vrataḥ-the vow; tūṣṇīm babhūva-He remained silent.

After accepting the feature of avadhūta, a great saintly person without material cares, Lord Ṛṣabhadeva passed through human society like a blind, deaf and dumb man, an idle stone, a ghost or a madman. Although people called Him such names, He remained silent and did not speak to anyone.

The word avadhūta refers to one who does not care for social conventions, particularly the varṇāśrama-dharma. However, such a person may be situated fully within himself and be satisfied with the Supreme Personality of Godhead, on whom he meditates. In other words, one who has surpassed the rules and regulations of varṇāśrama-dharma is called avadhūta. Such a person has already surpassed the clutches of māyā, and he lives completely separate and independent.

TEXT 30

tatra tatra pura-grāmākara-kheṭa-vāṭa-kharvaṭa-śibira-vraja-ghoṣa-sārtha-giri-vanāśramādiṣv anupatham avanicarāpasadaiḥ paribhūyamāno makṣikābhir iva vana-gajas tarjana-tāḍanāvamehana-ṣṭhīvana-grāva-śakṛd-rajaḥ-prakṣepa-pūti-vāta-duruktais tad avigaṇayann evāsat-saṁsthāna etasmin dehopalakṣaṇe sad-apadeśa ubhayānubhava-svarūpeṇa sva-mahimāvasthānenāsamāropitāhaṁ-mamābhimānatvād avikhaṇḍita-manāḥ pṛthivīm eka-caraḥ paribabhrāma.

SYNONYMS

tatra tatra-here and there; pura-cities; grāma-villages; ākara-mines; kheṭa-agricultural places; vāṭa-gardens; kharvaṭa-villages in valleys; śibira-military encampments; vraja-cow pens; ghoṣa-residential places of cowherd men; sārtha-resting places for pilgrims; giri-hills; vana-forests; āśrama-in the residential places of hermits; ādiṣu-and so on; anupatham-as He passed through; avanicara-apasadaiḥ-by undesirable elements, wicked persons; paribhūyamānaḥ-being surrounded; makṣikābhiḥ-by flies; iva-like; vana-gajaḥ-an elephant coming from the forest; tarjana-by threats; tāḍana-beating; avamehana-passing urine on the body; ṣṭhīvana-spitting on the body; grāva-śakṛt-stones and stool; rajaḥ-dust; prakṣepa-throwing; pūti-vāta-passing air over the body; duruktaiḥ-and by bad words; tat-that; avigaṇayan-without caring about; eva-thus; asat-saṁsthāne-habitat not fit for a gentleman; etasmin-in this; deha-upalakṣaṇe-in the shape of the material body; sat-apadeśe-called real; ubhaya-anubhava-svarūpeṇa-by understanding the proper situation of the body and the soul; sva-mahima-in His personal glory; avasthānena-by being situated; asamāropita-aham-mama-abhimānatvāt-from not accepting the misconception of "I and mine"; avikhaṇḍita-manāḥ-undisturbed in mind; pṛthivīm-all over the world; eka-caraḥ-alone; paribabhrāma-He wandered.

Ṛṣabhadeva began to tour through cities, villages, mines, countrysides, valleys, gardens, military camps, cow pens, the homes of cowherd men, transient hotels, hills, forests and hermitages. Wherever He traveled, all bad elements surrounded Him, just as flies surround the body of an elephant coming from a forest. He was always being threatened, beaten, urinated upon and spat upon. Sometimes people threw stones, stool and dust at Him, and sometimes people passed foul air before Him. Thus people called Him many bad names and gave Him a great deal of trouble, but He did not care about this, for He understood that the body is simply meant for such an end. He was situated on the spiritual platform, and, being in His spiritual glory, He did not care for all these material insults. In other words, He completely understood that matter and spirit are separate, and He had no bodily conception. Thus, without being angry at anyone, He walked through the whole world alone.

Narottama dāsa Ṭhākura says: deha-smṛti nāhi yāra, saṁsāra bandhana kāhāṅ tāra. When a person fully realizes that the material body and world are temporary, he is not concerned with pain and pleasures of the body. As Śrī Kṛṣṇa advises in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

As far as Ṛṣabhadeva is concerned, it has already been explained: idaṁ śarīraṁ mama durvibhāvyam. He did not at all possess a material body; and therefore He was tolerant of all the trouble offered to Him by the bad elements in society. Consequently He could tolerate people's throwing stool and dust upon Him and beating Him. His body was transcendental and consequently did not at all suffer pain. He was always situated in His spiritual bliss. As stated in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna. and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."

Since the Lord is situated in everyone's heart, He is in the heart of hogs and dogs also. If hogs and dogs in their material bodies live in filthy places, one should not think that the Supreme Personality of Godhead in His Paramātmā feature also lives in a filthy place. Although Lord Ṛṣabhadeva was maltreated by the bad elements of the world. He was not at all affected. Therefore it is stated here. sva-mahima-avasthānena: "He was situated in His own glory." He was never saddened due to being insulted in the many ways described above.

TEXT 31

ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṁsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṁ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādṛśyata.

SYNONYMS

ati-su-kumāra-very delicate; kara-hands; caraṇa-feet; uraḥ-sthala-chest; vipula-long; bāhu-arms; aṁsa-shoulders; gala-neck; vadana-face; ādi-and so on; avayava-limbs; vinyāsaḥ-properly situated; prakṛti-by nature; sundara-lovely; sva-bhāva-natural; hāsa-with smiling; su-mukhaḥ-His beautiful mouth; nava-nalina-dalāyamāna-appearing like the petals of a new lotus flower; śiśira-taking away all miseries; tāra-the irises; aruṇa-reddish; āyata-spread wide; nayana-with eyes; ruciraḥ-lovely; sadṛśa-such; subhaga-beauty; kapola-forehead; karṇa-ears; kaṇṭha-neck; nāsaḥ-His nose; vigūḍha-smita-by deep smiling; vadana-by His face; mahā-utsavena-appearing like a festival; pura-vanitānām-of women within household life; manasi-in the heart; kusuma-śarāsanam-Cupid; upadadhānaḥ-awakening; parāk-all around; avalambamāna-spread; kuṭila-curly; jaṭila-matted; kapiśa-brown; keśa-of hair; bhūri-bhāraḥ-possessing a great abundance; avadhūta-neglected; malina-dirty; nija-śarīreṇa-by His body; graha-gṛhītaḥ-haunted by a ghost; iva-as if; adṛśyata-He appeared.

Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His reddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost.

Although Lord Ṛṣabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty and dirtiness combined to make His beautiful body appear as though it were haunted by a ghost.

TEXT 32

yarhi vāva sa bhagavān lokam imaṁ yogasyāddhā pratīpam ivācakṣāṇas tat-pratikriyā-karma bībhatsitam iti vratam ājagaram-āsthitaḥ śayāna evāśnāti pibati khādaty avamehati hadati sma ceṣṭamāna uccarita ādigdhoddeśaḥ.

SYNONYMS

yarhi vāva-when; saḥ-He; bhagavān-the Personality of Godhead; lokam-the people in general; imam-this; yogasya-to the performance of yoga; addhā-directly; pratīpam-antagonistic; iva-like; ācakṣāṇaḥ-observed; tat-of that; pratikriyā-for counteraction; karma-activity; bībhatsitam-abominable; iti-thus; vratam-the behavior; ājagaram-of a python (to stay in one place); āsthitaḥ-accepting; śayānaḥ-lying down; eva-indeed; aśnāti-eats; pibati-drinks; khādati-chews; avamehati-passes urine; hadati-passes stool; sma-thus; ceṣṭamānaḥ-rolling; uccarite-i n the stool and urine; ādigdha-uddeśaḥ-His body thus smeared.

When Lord Ṛṣabhadeva saw that the general populace was very antagonistic to His execution of mystic yoga, He accepted the behavior of a python in order to counteract their opposition. Thus He stayed in one place and lay down. While lying down, He ate and drank, and He passed stool and urine and rolled in it. Indeed, He smeared His whole body with His own stool and urine so that opposing elements might not come and disturb Him.

According to one's destiny, one enjoys allotted happiness and distress, even though one keeps himself in one place. This is the injunction of the śāstras. When one is spiritually situated, he may stay in one place, and all his necessities will be supplied by the arrangement of the supreme controller. Unless one is a preacher, there is no need to travel all over the world. A person can stay in one place and execute devotional service suitably according to time and circumstance. When Ṛṣabhadeva saw that He was simply being disturbed by traveling throughout the world, He decided to lie down in one place like a python. Thus He ate, drank, and He passed stool and urine and smeared His body with them so that people would not disturb Him.

TEXT 33

tasya ha yaḥ purīṣa-surabhi-saugandhya-vāyus taṁ deśaṁ daśa-yojanaṁ samantāt surabhiṁ cakāra.

SYNONYMS

tasya-His; ha-indeed; yaḥ-which; purīṣa-of the stool; surabhi-by the aroma; saugandhya-possessing a good fragrance; vāyuḥ-the air; tam-that; deśam-country; daśa-up to ten; yojanam-yojanas (one yojana equals eight miles); samantāt-all around; surabhim-aromatic; cakāra-made.

Because Lord Ṛṣabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance.

From this we can certainly assume that Lord Ṛṣabhadeva was transcendentally blissful. His stool and urine were so completely different from material stool and urine that they were aromatic. Even in the material world, cow dung is accepted as purified and antiseptic. A person can keep stacks of cow dung in one place, and it will not create a bad odor to disturb anyone. We can take it for granted that in the spiritual world, stool and urine are also pleasantly scented. Indeed, the entire atmosphere became very pleasant due to Lord Ṛṣabhadeva's stool and urine.

TEXT 34

evaṁ go-mṛga-kāka-caryayā vrajaṁs tiṣṭhann āsīnaḥ śayānaḥ kāka-mṛga-go-caritaḥ pibati khādaty avamehati sma.

SYNONYMS

evam-thus; go-of cows; mṛga-deer; kāka-crows; caryayā-by the activities; vrajan-moving; tiṣṭhan-standing; āsīnaḥ-sitting; śayānaḥ-lying down; kāka-mṛga-go-caritaḥ-behaving exactly like the crows, deer and cows; pibati-drinks; khādati-eats; avamehati-passes urine; sma-He did so.

In this way Lord Ṛṣabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way.

Being the Supreme Personality of Godhead, Lord Ṛṣabhadeva possessed a transcendental, spiritual body. Since the general public could not appreciate His behavior and mystic yoga practice, they began to disturb Him. To cheat them, He behaved like crows, cows and deer.

TEXT 35

iti nānā-yoga-caryācaraṇo bhagavān kaivalya-patir ṛṣabho 'virata-parama-mahānandānubhava ātmani sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano 'vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūrṇo yogaiśvaryāṇi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaṇādīni yadṛcchayopagatāni nāñjasā nṛpa hṛdayenābhyanandat.

SYNONYMS

iti-thus; nānā-various; yoga-of mystic yoga; caryā-performances; ācaraṇaḥ-practicing; bhagavān-the Supreme Personality of Godhead; kaivalya-patiḥ-the master of kaivalya, oneness, or the giver of sāyujya-mukti; ṛṣabhaḥ-Lord Ṛṣabha; avirata-incessantly; parama-supreme; mahā-great; ānanda-anubhavaḥ-feeling transcendental bliss; ātmani-in the Supreme Soul; sarveṣām-of all; bhūtānām-living entities; ātma-bhūte-situated in the heart; bhagavati-unto the Supreme Personality of Godhead; vāsudeve-Kṛṣṇa, the son of Vasudeva; ātmanaḥ-of Himself; avyavadhāna-by the nondifference of constitution; ananta-unlimited; rodara-like crying, laughing and shivering; bhāvena-by the symptoms of love; siddha-completely perfect; samasta-all; artha-with desirable opulences; paripūrṇaḥ-full; yoga-aiśvaryāṇi-the mystic powers; vaihāyasa-flying in the sky; manaḥ-java-traveling at the speed of mind; antardhāna-the ability to disappear; parakāya-praveśa-the ability to enter another's body; dūra-grahaṇa-the ability to perceive things far, far away; ādīni-and others; yadṛcchayā-without difficulty, automatically; upagatāni-achieved; na-not; añjasā-directly; nṛpa-O King Parīkṣit; hṛdayena-within the heart; abhyanandat-accepted.

O King Parīkṣit, just to show all the yogīs the mystic process, Lord Ṛṣabhadeva, the partial expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Ṛṣabhadeva. There is no difference in Their constitution, and consequently Lord Ṛṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.

In the Caitanya-caritāmṛta (Madhya 19.149) it is said:

kṛṣṇa-bhakta--niṣkāma, ataeva 'śānta'
bhukti-mukti-siddhi-kāmī--sakali 'aśānta'

The word śānta means completely peaceful. Unless all one's desires are fulfilled, one cannot be peaceful. Everyone is trying to fulfill his aspirations and desires, be they material or spiritual. Those in the material world are aśānta (without peace) because they have so many desires to fulfill. The pure devotee, however, is without desire. Anyābhilāṣitā-śūnya: a pure devotee is completely free from all kinds of material desire. Karmīs, on the other hand, are simply full of desires because they try to enjoy sense gratification. They are not peaceful in this life, nor the next, during the past, present or future. Similarly, jñānīs are always aspiring after liberation and trying to become one with the Supreme. Yogīs are aspiring after many siddhis (powers)-aṇimā, laghimā, prāpti, etc. However, a devotee is not at all interested in these things because he is fully dependent on the mercy of Kṛṣṇa. Kṛṣṇa is yogeśvara, the possessor of all mystic powers (siddhis), and He is ātmārāma, fully self-satisfied. The yoga-siddhis are described in this verse. One can fly in outer space without the aid of a machine, and he can travel at the speed of mind. This means that as soon as a yogī desires to go somewhere within this universe or even beyond this universe, he can do so immediately. One cannot estimate the speed of mind, for within a second the mind can go many millions of miles. Sometimes yogīs enter into the bodies of other people and act as they desire when their bodies are not working properly. When the body becomes old, a perfect yogī can find a young, able body. Giving up his old body, the yogī can enter into the young body and act as he pleases. Being a plenary expansion of Lord Vāsudeva, Lord Ṛṣabhadeva possessed all these mystic yoga powers, but He was satisfied with His devotional love of Kṛṣṇa, which was evinced by the ecstatic symptoms, such as crying, laughing and shivering.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fifth Chapter of the Śrīmad-Bhāgavatam entitled "Lord Ṛṣabhadeva's Teachings to His Sons."

Chapter Six

The Activities of Lord Ṛṣabhadeva

This chapter tells how Lord Ṛṣabhadeva left His body. He was not attached to His body even when it was being burned up in a forest fire. When the seed of fruitive activity is burned by the fire of knowledge, the spiritual properties and mystic powers are automatically manifest, yet bhakti-yoga is not affected by these mystic powers. An ordinary yogī is captivated by mystic powers and his progress checked; therefore a perfect yogī does not welcome them. Because the mind is restless and undependable, it must remain always under control. Even the mind of the advanced yogī Saubhari created such a disturbance that he lost his yogic mystic powers. Due to a restless mind, even a very advanced yogī can fall down. The mind is so restless that it induces even a perfect yogī to be controlled by the senses. Therefore Lord Ṛṣabhadeva, for the instruction of all yogīs, showed the process of quitting the body. While traveling in South India, through the provinces of Karṇāṭa, Koṅka, Veṅka and Kuṭaka, Lord Ṛṣabhadeva arrived in the neighborhood of Kuṭakācala. Suddenly there was a forest fire that burned the forest and Lord Ṛṣabhadeva's body to ashes. The pastimes of Lord Ṛṣabhadeva as a liberated soul were known by the King of Koṅka, Veṅka and Kuṭaka. This King's name was Arhat. He later became captivated by the illusory energy, and in this condition he set forth the basic principles of Jainism. Lord Ṛṣabhadeva set forth the principles of religion that can free one from material bondage, and He put an end to all kinds of atheistic activities. On this earth, the place known as Bhārata-varṣa was a very pious land because the Supreme Lord appeared there when He wanted to incarnate.
Lord Ṛṣabhadeva neglected all the mystic powers for which the so-called yogīs hanker. Because of the beauty of devotional service, devotees are not at all interested in so-called mystic power. The master of all yogic power, Lord Kṛṣṇa, can exhibit all powers on behalf of His devotee. Devotional service is more valuable than yogic mystic powers. Devotees who are sometimes misled aspire for liberation and mystic powers. The Supreme Lord gives these devotees whatever they desire, but they cannot attain the most important function of devotional service. Devotional service to the Lord is guaranteed for those who do not desire liberation and mystic power.

TEXT 1

rājovāca

na nūnaṁ bhagava ātmārāmāṇāṁ yoga-samīrita-jñānāvabharjita-karma-bījānām aiśvaryāṇi punaḥ kleśadāni bhavitum arhanti yadṛc-chayopagatāni.

SYNONYMS

rājā uvāca-King Parīkṣit inquired; na-not; nūnam-indeed; bhagavaḥ-O most powerful Śukadeva Gosvāmī; ātmārāmāṇām-of pure devotees simply engaged in devotional service; yoga-samīrita-achieved by practice of yoga; jñāna-by knowledge; avabharjita-burned; karma-bījānām-of those whose seeds of fruitive activities; aiśvaryāṇi-the mystic powers; punaḥ-again; kleśadāni-sources of distress; bhavitum-to become; arhanti-are able; yadṛcchayā-automatically; upagatāni-achieved.

King Parīkṣit asked Śukadeva Gosvāmī: My dear Lord, for those who are completely pure in heart, knowledge is attained by the practice of bhakti-yoga, and attachment for fruitive activity is completely burned to ashes. For such people, the powers of mystic yoga automatically arise. They do not cause distress. Why, then, did Ṛṣabhadeva neglect them?

A pure devotee is constantly engaged in the service of the Supreme Personality of Godhead. Whatever is necessary for the discharge of devotional service is automatically attained, though it may appear to be the result of mystic yoga power. Sometimes a yogī displays a little yogic power by manufacturing gold. A little quantity of gold captivates foolish people, and thus the yogī gets many followers, who are willing to accept such a tiny person as the Supreme Personality of Godhead. Such a yogī may also advertise himself as Bhagavān. However, a devotee does not have to exhibit such magical wonders. Without practicing the mystic yogic process, he achieves even greater opulence all over the world. Under the circumstances, Lord Ṛṣabhadeva refused to manifest mystic yogic perfections, and Mahārāja Parīkṣit asked why He did not accept them, since, for a devotee, they are not at all disturbing. A devotee is never distressed or satisfied by material opulence. His concern is how to please the Supreme Personality of Godhead. If, by the grace of the Supreme Lord, a devotee achieves extraordinary opulence, he utilizes the opportunity for the Lord's service. He is not disturbed by the opulence.

TEXT 2

ṛṣir uvāca

satyam uktaṁ kintv iha vā eke na manaso 'ddhā viśrambham anavasthānasya śaṭha-kirāta iva saṅgacchante.

SYNONYMS

ṛṣiḥ uvāca-Śukadeva Gosvāmī said; satyam-the correct thing; uktam-have said; kintu-but; iha-in this material world; vā-either; eke-some; na-not; manasaḥ-of the mind; addhā-directly; viśrambham-faithful; anavasthānasya-being unsteady; śaṭha-very cunning; kirātaḥ-a hunter; iva-like; saṅgacchante-become.

Śrīla Śukadeva Gosvāmī replied: My dear King, you have spoken correctly. However, after capturing animals, a cunning hunter does not put faith in them, for they might run away. Similarly, those who are advanced in spiritual life do not put faith in the mind. Indeed, they always remain vigilant and watch the mind's action.

In Bhagavad-gītā (18.5) Lord Kṛṣṇa says:

yajña-dāna-tapaḥ-karma
na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva
pāvanāni manīṣiṇām

"Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls."

Even one who has renounced the world and has taken sannyāsa should not renounce chanting the Hare Kṛṣṇa mahā-mantra. Renunciation does not mean that one has to renounce saṅkīrtana-yajña. Similarly, one should not renounce charity or tapasya. The yoga system for control of the mind and senses must be strictly followed. Lord Ṛṣabhadeva showed how severe types of tapasya could be performed, and He set an example for all others.

TEXT 3

tathā coktam--

na kuryāt karhicit sakhyaṁ

manasi hy anavasthite

yad-viśrambhāc cirāc cīrṇaṁ

caskanda tapa aiśvaram

SYNONYMS

tathā-so; ca-and; uktam-it is said; na-never; kuryāt-should do; karhicit-at any time or with anyone; sakhyam-friendship; manasi-in the mind; hi-certainly; anavasthite-which is very restless; yat-in which; viśrambhāt-from placing too much faith; cirāt-for a long time; cīrṇam-practiced; caskanda-became disturbed; tapaḥ-the austerity; aiśvaram-of great personalities like Lord Śiva and the great sage Saubhari.

All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Śiva became agitated upon seeing the Mohinī form of Lord Kṛṣṇa, and Saubhari Muni also fell down from the mature stage of yogic perfection.

The first business of one trying to advance in spiritual life is to control the mind and senses. As Śrī Kṛṣṇa says in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

Although the living entities are part and parcel of the Supreme Lord and are therefore in a transcendental position, they are still suffering in this material world and struggling for existence due to the mind and the senses. To get out of this false struggle for existence and become happy in the material world, one has to control the mind and senses and be detached from material conditions. One should never neglect austerities and penances; one should always perform them. Lord Ṛṣabhadeva personally showed us how to do this. In the Śrīmad-Bhāgavatam (9.19.17) it is specifically stated:

mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati

A gṛhastha, vānaprastha, sannyāsī and brahmacārī should be very careful when associating with women. One is forbidden to sit down in a solitary place even with one's mother, sister or daughter. In our Kṛṣṇa consciousness movement it has been very difficult to disassociate ourselves from women in our society, especially in Western countries. We are therefore sometimes criticized, but nonetheless we are trying to give everyone a chance to chant the Hare Kṛṣṇa mahā-mantra and thus advance spiritually. If we stick to the principle of chanting the Hare Kṛṣṇa mahā-mantra offenselessly, then, by the grace of Śrīla Haridāsa Ṭhākura, we may be saved from the allurement of women. However, if we are not very strict in chanting the Hare Kṛṣṇa mahā-mantra, we may at any time fall victim to women.

TEXT 4

nityaṁ dadāti kāmasya

cchidraṁ tam anu ye 'rayaḥ

yoginaḥ kṛta-maitrasya

patyur jāyeva puṁścalī

SYNONYMS

nityam-always; dadāti-gives; kāmasya-of lust; chidram-facility; tam-that (lust); anu-following; ye-those; arayaḥ-enemies; yoginaḥ-of the yogīs or persons trying to advance in spiritual life; kṛta-maitrasya-having put faith in the mind; patyuḥ-of the husband; jāyā iva-like the wife; puṁścalī-who is unchaste or easily carried away by other men.

An unchaste woman is very easily carried away by paramours, and it sometimes happens that her husband is violently killed by her paramours. If the yogī gives his mind a chance and does not restrain it, his mind will give facility to enemies like lust, anger and greed, and they will doubtlessly kill the yogī.

In this verse the word puṁścalī refers to a woman who is easily carried away by men. Such a woman is never to be trusted. Unfortunately, in the present age, women are never controlled. According to the directions of the śāstras, women are never to be given freedom. When a child, a woman must be strictly controlled by her father. When she is young, she must be strictly controlled by her husband, and when she is old, she must be controlled by her elderly sons. If she is given independence and allowed to mingle unrestrictedly with men, she will be spoiled. A spoiled woman, being manipulated by paramours, might even kill her husband. This example is given here because a yogī desiring to get free from material conditions must always keep his mind under control. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that in the morning our first business should be to beat the mind with shoes a hundred times. and, before going to bed, to beat the mind a hundred times with a broomstick. In this way one's mind can be kept under control. An uncontrolled mind and an unchaste wife are the same. An unchaste wife can kill her husband at any time, and an uncontrolled mind, followed by lust, anger, greed, madness, envy and illusion, can certainly kill the yogī. When the yogī is controlled by the mind, he falls down into the material condition. One should be very careful of the mind, just as a husband should be careful of an unchaste wife.

TEXT 5

kāmo manyur mado lobhaḥ

śoka-moha-bhayādayaḥ

karma-bandhaś ca yan-mūlaḥ

svīkuryāt ko nu tad budhaḥ

SYNONYMS

kāmaḥ-lust; manyuḥ-anger; madaḥ-pride; lobhaḥ-greed; śoka-lamentation; moha-illusion; bhaya-fear; ādayaḥ-all these together; karma-bandhaḥ-bondage to fruitive activities; ca-and; yat-mūlaḥ-the origin of which; svīkuryāt-would accept; kaḥ-who; nu-indeed; tat-that mind; budhaḥ-if one is learned.

The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind?

The mind is the original cause of material bondage. It is followed by many enemies, such as anger, pride, greed, lamentation, illusion and fear. The best way to control the mind is to engage it always in Kṛṣṇa consciousness (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Since the followers of the mind bring about material bondage, we should be very careful not to trust the mind.

TEXT 6

athaivam akhila-loka-pāla-lalāmo 'pi vilakṣaṇair jaḍavad avadhūta-veṣa-bhāṣā-caritair avilakṣita-bhagavat-prabhāvo yogināṁ sāmparāya-vidhim anuśikṣayan sva-kalevaraṁ jihāsur ātmany ātmānam asaṁvyavahitam anarthāntara-bhāvenānvīkṣamāṇa uparatānuvṛttir upararāma.

SYNONYMS

atha-thereafter; evam-in this way; akhila-loka-pāla-lalāmaḥ-the head of all kings and monarchs of the universe; api-although; vilakṣaṇaiḥ-various; jaḍa-vat-as if stupid; avadhūta-veṣa-bhāṣā-caritaiḥ-by the dress, language and characteristics of an avadhūta; avilakṣita-bhagavat-prabhāvaḥ-hiding the opulence of the Supreme Personality of Godhead (keeping Himself like an ordinary human being); yoginām-of the yogīs; sāmparāya-vidhim-the method of giving up this material body; anuśikṣayan-teaching; sva-kalevaram-His own personal body, which is not at all material; jihāsuḥ-desiring to give up like an ordinary human being; ātmani-unto Vāsudeva, the original person; ātmānam-Himself, Lord Ṛṣabhadeva, being an āveśa-avatāra of Lord Viṣṇu; asaṁvyavahitam-without intervention by the illusory energy; anartha-antara-bhāvena-Himself in the status of Viṣṇu; anvīkṣamāṇaḥ-always seeing; uparata-anuvṛttiḥ-who was acting as if giving up His material body; upararāma-ceased His pastimes as the King of this planet.

Lord Ṛṣabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhūta, He acted as if dull and materially bound. Consequently no one could observe His divine opulence. He adopted this behavior just to teach yogīs how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vāsudeva, Kṛṣṇa. Remaining always in that state, He gave up His pastimes as Lord Ṛṣabhadeva within the material world. If, following in the footsteps of Lord Ṛṣabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again.

As Lord Kṛṣṇa says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

This is possible simply by keeping oneself an eternal servant of the Supreme Lord. One must understand his constitutional position and the constitutional position of the Supreme Lord as well. Both have the same spiritual identity. Maintaining oneself as a servant of the Supreme Lord, one should avoid rebirth in this material world. If one keeps himself spiritually fit and thinks of himself as an eternal servant of the Supreme Lord, he will be successful at the time he has to give up the material body.

TEXT 7

tasya ha vā evaṁ mukta-liṅgasya bhagavata ṛṣabhasya yogamāyā-vāsanayā deha imāṁ jagatīm abhimānābhāsena saṅkramamāṇaḥ koṅka-veṅka-kuṭakān dakṣiṇa-karṇāṭakān deśān yadṛcchayopagataḥ kuṭakācalopavana āsya kṛtāśma-kavala unmāda iva mukta-mūrdhajo 'saṁvīta eva vicacāra.

tasya-of Him (Lord Ṛṣabhadeva); ha vā-as it were; evam-thus; mukta-liṅgasya-who had no identification with the gross and subtle body; bhagavataḥ-of the Supreme Personality of Godhead; ṛṣabhasya-of Lord Ṛṣabhadeva; yoga-māyā-vāsanayā-by the accomplishment of yogamāyā for the purpose of the Lord's pastimes; dehaḥ-body; imām-this; jagatīm-earth; abhimāna-ābhāsena-with the apparent conception of having a body of material elements; saṅkramamāṇaḥ-traveling; koṅka-veṅka-kuṭakān-Koṅka, Veṅka and Kuṭaka; dakṣiṇa-in South India; karṇāṭakān-in the province of Karṇāṭa; deśān-all the countries; yadṛcchayā-of His own accord; upagataḥ-reached; kuṭakācala-upavane-a forest near Kuṭakācala; āsya-within the mouth; kṛta-aśma-kavalaḥ-having put a mouthful of stone; unmādaḥ iva-just like a madman; mukta-mūrdhajaḥ-having scattered hair; asaṁvītaḥ-naked; eva-just; vicacāra-traveled.

Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṅka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.

TEXT 8

atha samīra-vega-vidhūta-veṇu-vikarṣaṇa-jātogra-dāvānalas tad vanam ālelihānaḥ saha tena dadāha.

SYNONYMS

atha-thereafter; samīra-vega-by the force of the wind; vidhūta-tossed about; veṇu-of bamboos; vikarṣaṇa-by the rubbing; jāta-produced; ugra-fierce; dāva-analaḥ-a forest fire; tat-that; vanam-forest near Kuṭakācala; ālelihānaḥ-devouring all around; saha-with; tena-that body; dadāha-burned to ashes.

While He was wandering about, a wild forest fire began. This fire was caused by the friction of bamboos, which were being blown by the wind. In that fire, the entire forest near Kuṭakācala and the body of Lord Ṛṣabhadeva were burnt to ashes.

Such a forest fire can burn the external bodies of animals, but Lord Ṛṣabhadeva was not burned, although He apparently seemed so. Lord Ṛṣabhadeva is the Supersoul of all living entities within the forest, and His soul is never burned by fire. As stated in Bhagavad-gītā, adāhyo 'yam-the soul is never burned by fire. Due to Lord Ṛṣabhadeva's presence, all the animals in the forest were also liberated from material encagement.

TEXT 9

yasya kilānucaritam upākarṇya koṅka-veṅka-kuṭakānāṁ rājārhan-nāmopaśikṣya kalāv adharma utkṛṣyamāṇe bhavitavyena vimohitaḥ sva-dharma-patham akuto-bhayam apahāya kupatha-pākhaṇḍam asamañjasaṁ nija-manīṣayā mandaḥ sampravartayiṣyate.

SYNONYMS

yasya-of whom (Lord Ṛṣabhadeva); kila anucaritam-pastimes as a paramahaṁsa, above all regulative varṇāśrama principles; upākarṇya-hearing; koṅka-veṅka-kuṭakānām-of Koṅka, Veṅka and Kuṭaka; rājā-the King; arhat-nāma-whose name was Arhat (now known as the Jain); upaśikṣya-imitating the activities of Lord Ṛṣabhadeva in His paramahaṁsa feature; kalau-in this age of Kali; adharme utkṛṣyamāṇe-because of increasing irreligious life; bhavitavyena-by that which was about to happen; vimohitaḥ-bewildered; sva-dharma-patham-the path of religion; akutaḥ-bhayam-which is free from all kinds of fearful danger; apahāya-giving up (such practices as cleanliness, truthfulness, control of the senses and mind, simplicity, the principles of religion, and practical application of knowledge); ku-patha-pākhaṇḍam-the wrong path of atheism; asamañjasam-improper or against the Vedic literature; nija-manīṣayā-by his own fertile brain; mandaḥ-most foolish; sampravartayiṣyate-will introduce.

Śukadeva Gosvāmī continued speaking to Mahārāja Parīkṣit: My dear King, the King of Koṅka, Veṅka and Kuṭaka whose name was Arhat, heard of the activities of Ṛṣabhadeva and, imitating Ṛṣabhadeva's principles, introduced a new system of religion. Taking advantage of Kali-yuga, the age of sinful activity, King Arhat, being bewildered, gave up the Vedic principles, which are free from risk, and concocted a new system of religion opposed to the Vedas. That was the beginning of the Jain dharma. Many other so-called religions followed this atheistic system.

When Lord Śrī Kṛṣṇa was present on this planet, a person named Pauṇḍraka imitated the four-handed Nārāyaṇa and declared himself the Supreme Personality of Godhead. He desired to compete with Kṛṣṇa. Similarly, during the time of Lord Ṛṣabhadeva, the King of Koṅka and Veṅka acted like a paramahaṁsa and imitated Lord Ṛṣabhadeva. He introduced a system of religion and took advantage of the fallen condition of the people in this age of Kali. It is said in Vedic literatures that people in this age will be more inclined to accept anyone as the Supreme Lord and accept any religious system opposed to Vedic principles. The people in this age are described as mandāḥ sumanda-matayaḥ. Generally they have no spiritual culture, and therefore they are very fallen. Due to this, they will accept any religious system. Due to their misfortune. they forget the Vedic principles. Following non-Vedic principles in this age, they think themselves the Supreme Lord and thus spread the cult of atheism all over the world.

TEXT 10

yena ha vāva kalau manujāpasadā deva-māyā-mohitāḥ sva-vidhi-niyoga-śauca-cāritra-vihīnā deva-helanāny apavratāni nija-nijecchayā gṛhṇānā asnānānācamanāśauca-keśolluñcanādīni kalinādharma-bahulenopahata-dhiyo brahma-brāhmaṇa-yajña-puruṣa-loka-vidūṣakāḥ prāyeṇa bhaviṣyanti.

SYNONYMS

yena-by which pseudo religious system; ha vāva-certainly; kalau-in this age of Kali; manuja-apasadāḥ-the most condemned men; deva-māyā-mohitāḥ-bewildered by the external energy, or illusory energy, of the Supreme Personality of Godhead; sva-vidhi-niyoga-śauca-cāritra-vihīnāḥ-without character, cleanliness, and the rules and regulations given according to one's own duty in life; deva-helanāni-negligent of the Supreme Personality of Godhead; apavratāni-impious vows; nija-nija-icchayā-by their own desires; gṛhṇānāḥ-accepting; asnāna-anācamana-aśauca-keśa-ulluñcana-ādīni-concocted religious principles such as no bathing, no washing of the mouth, being unclean and plucking out the hair; kalinā-by the age of Kali; adharma-bahulena-with an abundance of irreligion; upahata-dhiyaḥ-whose pure consciousness is destroyed; brahma-brāhmaṇa-yajña-puruṣa-loka-vidūṣakāḥ-blasphemous toward the Vedas, the strict brāhmaṇas, ritualistic ceremonies such as sacrifice, and toward the Supreme Personality of Godhead and the devotees; prāyeṇa-almost entirely; bhaviṣyanti-will become.

People who are lowest among men and bewildered by the illusory energy of the Supreme Lord will give up the original varṇāśrama-dharma and its rules and regulations. They will abandon bathing three times daily and worshiping the Lord. Abandoning cleanliness and neglecting the Supreme Lord, they will accept nonsensical principles. Not regularly bathing or washing their mouths regularly, they will always remain unclean, and they will pluck out their hair. Following a concocted religion, they will flourish. During this age of Kali, people are more inclined to irreligious systems. Consequently these people will naturally deride Vedic authority, the followers of Vedic authority, the brāhmaṇas, the Supreme Personality of Godhead and the devotees.

Presently the hippies in the Western countries fit this description. They are irresponsible and unregulated. They do not bathe, and they deride standard Vedic knowledge. They concoct new life-styles and religions. There are many hippie groups at the present moment, but they all originated from King Arhat, who imitated the activities of Lord Ṛṣabhadeva, who was situated on the paramahaṁsa stage. King Arhat did not care for the fact that although Lord Ṛṣabhadeva acted like a madman, His stool and urine were nonetheless aromatic, so much so that they nicely scented the countryside for miles around. The followers of King Arhat went under the name Jains, and they were later followed by many others, particularly by the hippies, who are more or less offshoots of Māyāvāda philosophy because they think themselves the Supreme Personality of Godhead. Such people do not respect the real followers of Vedic principles, the ideal brāhmaṇas. Nor do they have respect for the Supreme Personality of Godhead, the Supreme Brahman. Due to the influence of this age of Kali, they are apt to concoct false religious systems.

TEXT 11

te ca hy arvāktanayā nija-loka-yātrayāndha-paramparayāśvastās tamasy andhe svayam eva prapatiṣyanti.

SYNONYMS

te-those people not following the Vedic principles; ca-and; hi-certainly; arvāktanayā-deviating from the eternal principles of Vedic religion; nija-loka-yātrayā-by a practice arrived at by their own mental concoction; andha-paramparayā-by a disciplic succession of blind. ignorant people; āśvastāḥ-being encouraged; tamasi-into the darkness of ignorance; andhe-blindness; svayam eva-themselves; prapatiṣyanti-will fall down.

Low-class people, due to their gross ignorance, introduce a system of religion that deviates from the Vedic principles. Following their own mental concoctions, they automatically fall down into the darkest regions of existence.

In this connection, one may see Bhagavad-gītā, Chapter Sixteen. where there is a description of the downfall of the asuras (16.16 and 16.23).

TEXT 12

ayam avatāro rajasopapluta-kaivalyopaśikṣaṇārthaḥ.

SYNONYMS

ayam avatāraḥ-this incarnation (Lord Ṛṣabhadeva); rajasā-by the mode of passion; upapluta-overwhelmed; kaivalya-upaśikṣaṇa-arthaḥ-to teach people the path of liberation.

In this age of Kali, people are overwhelmed by the modes of passion and ignorance. Lord Ṛṣabhadeva incarnated Himself to deliver them from the clutches of māyā.

The symptoms of Kali-yuga are predicted in the Twelfth Canto, Third Chapter, of Śrīmad-Bhāgavatam. Lāvaṇyaṁ keśa-dhāraṇam. It is predicted how fallen souls will behave. They will keep their hair long and consider themselves very beautiful, or they will pluck out their hair as the Jains do. They will keep themselves unclean and will not wash their mouths. Jains refer to Lord Ṛṣabhadeva as their original preceptor. If such people are serious followers of Ṛṣabhadeva, they must also take His instructions. In the Fifth Chapter of this canto, Ṛṣabhadeva gave His one hundred sons instructions whereby they could become free from the clutches of māyā. If one actually follows Ṛṣabhadeva, he will certainly be delivered from the clutches of māyā and return home, back to Godhead. If one strictly follows the instructions of Ṛṣabhadeva given in the Fifth Chapter, he will certainly be liberated. Lord Ṛṣabhadeva incarnated specifically to deliver these fallen souls.

TEXT 13

tasyānuguṇān ślokān gāyanti--

aho bhuvaḥ sapta-samudravatyā

dvīpeṣu varṣeṣv adhipuṇyam etat

gāyanti yatratya-janā murāreḥ

karmāṇi bhadrāṇy avatāravanti

SYNONYMS

tasya-of Him (Lord Ṛṣabhadeva); anuguṇān-conforming to the instructions for liberation; ślokān-verses; gāyanti-chant; aho-oh; bhuvaḥ-of this earthly planet; sapta-samudra-vatyāḥ-possessing seven seas; dvīpeṣu-among the islands; varṣeṣu-among the lands; adhipuṇyam-more pious than any other island; etat-this (Bhārata-varṣa); gāyanti-sing about; yatratya-janāḥ-the people of this tract of land; murāreḥ-of Murāri, the Supreme Personality of Godhead; karmāṇi-the activities; bhadrāṇi-all-auspicious; avatāravanti-in many incarnations such as Lord Ṛṣabhadeva.

Learned scholars chant about the transcendental qualities of Lord Ṛṣabhadeva in this way: "Oh, this earthly planet contains seven seas and many islands and lands, of which Bhārata-varṣa is considered the most pious. People of Bhārata-varṣa are accustomed to glorifying the activities of the Supreme Personality of Godhead in His incarnations as Lord Ṛṣabhadeva and others. All these activities are very auspicious for the welfare of humanity.

Śrī Caitanya Mahāprabhu said:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
[Cc. Ādi 9.41]

As stated in this verse, Bhārata-varṣa is a most pious land. The followers of Vedic literature understand the Supreme Personality of Godhead in His different incarnations, and they are privileged to glorify the Lord by following the directions of Vedic literature. After realizing the glories of human life. such people should take up the mission to spread the importance of human life throughout the whole world. This is the mission of Śrī Caitanya Mahāprabhu. The word adhipuṇyam indicates that there are certainly many other pious men throughout the world, but the people of Bhārata-varṣa are even more pious. Therefore they are fit to spread Kṛṣṇa Consciousness throughout the world for the benefit of all human society. Śrīla Madhvācārya also recognizes the land of Bhārata-varṣa: viśeṣād bhārate puṇyam. Throughout the world, there is no question of bhagavad-bhakti or devotional service, but the people of Bhārata-varṣa can easily understand the devotional service of the Lord. Thus every inhabitant of Bhārata-varṣa can perfect his life by discharging bhagavad-bhakti and then preaching this cult throughout the world for the benefit of everyone.

TEXT 14

aho nu vaṁśo yaśasāvadātaḥ

praiyavrato yatra pumān purāṇaḥ

kṛtāvatāraḥ puruṣaḥ sa ādyaś

cacāra dharmaṁ yad akarma-hetum

SYNONYMS

aho-oh; nu-indeed; vaṁśaḥ-the dynasty; yaśasā-with widespread fame; avadātaḥ-fully pure; praiyavrataḥ-related to King Priyavrata; yatra-wherein; pumān-the Supreme Person; purāṇaḥ-the original; kṛta-avatāraḥ-descended as an incarnation; puruṣaḥ-the Supreme Personality of Godhead; saḥ-He; ādyaḥ-the original person; cacāra-executed; dharmam-religious principles; yat-from which; akarma-hetum-the cause of the end of fruitive activities.

"Oh, what shall I say of the dynasty of Priyavrata, which is pure and very much celebrated. In that dynasty, the Supreme Person, the original Personality of Godhead, descended as an incarnation and executed religious principles that could free one from the results of fruitive activity.

There are many dynasties in human society wherein the Supreme Lord descends as an incarnation. Lord Kṛṣṇa appeared in the Yadu dynasty, and Lord Rāmacandra appeared in the Ikṣvāku, or Raghu, dynasty. Similarly, Lord Ṛṣabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous.

TEXT 15

ko nv asya kāṣṭhām aparo 'nugacchen

mano-rathenāpy abhavasya yogī

yo yoga-māyāḥ spṛhayaty udastā

hy asattayā yena kṛta-prayatnāḥ

SYNONYMS

kaḥ-who; nu-indeed; asya-of Lord Ṛṣabhadeva; kāṣṭhām-the example; aparaḥ-else; anugacchet-can follow; manaḥ-rathena-by the mind; api-even; abhavasya-of the unborn; yogī-the mystic; yaḥ-who; yoga-māyāḥ-the mystic perfections of yoga; spṛhayati-desires; udastāḥ-rejected by Ṛṣabhadeva; hi-certainly; asattayā-by the quality of being insubstantial; yena-by whom, Ṛṣabhadeva; kṛta-prayatnāḥ-although eager to serve.

"Who is that mystic yogī who can follow the examples of Lord Ṛṣabhadeva even with his mind? Lord Ṛṣabhadeva rejected all kinds of yogic perfection, which other yogīs hanker to attain. Who is that yogī who can compare to Lord Ṛṣabhadeva?"

Generally yogīs desire the yogic perfections of aṇimā, laghimā, mahimā, prākāmya, prāpti, īśitva, vaśitva and kāmāvasāyitā. Lord Ṛṣabhadeva, however, never aspired for all these material things. Such siddhis (perfections) are presented by the illusory energy of the Lord. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamāyā. So-called yogīs are therefore allured by the superficial material perfections of aṇimā, laghimā, prāpti and so forth. Consequently ordinary yogīs cannot compare to Lord Ṛṣabhadeva, the Supreme Personality of Godhead.

TEXT 16

iti ha sma sakala-veda-loka-deva-brāhmaṇa-gavāṁ parama-guror bhagavata ṛṣabhākhyasya viśuddhācaritam īritaṁ puṁsāṁ samasta-duścaritābhiharaṇaṁ parama-mahā-maṅgalāyanam idam anuśraddhayopacitayānuśṛṇoty āśrāvayati vāvahito bhagavati tasmin vāsudeva ekāntato bhaktir anayor api samanuvartate.

SYNONYMS

iti-thus; ha sma-indeed; sakala-all; veda-of knowledge; loka-of people in general; deva-of the demigods; brāhmaṇa-of the brāhmaṇas; gavām-of the cows; parama-the supreme; guroḥ-master; bhagavataḥ-of the Supreme Personality of Godhead; ṛṣabha-ākhyasya-whose name was Lord Ṛṣabhadeva; viśuddha-pure; ācaritam-activities; īritam-now explained; puṁsām-of every living entity; samasta-all; duścarita-sinful activities; abhiharaṇam-destroying; parama-foremost; mahā-great; maṅgala-of auspiciousness; ayanam-the shelter; idam-this; anuśraddhayā-with faith; upacitayā-increasing; anuśṛṇoti-hears from the authority; āśrāvayati-speaks to others; vā-or; avahitaḥ-being attentive; bhagavati-the Supreme Personality of Godhead; tasmin-unto Him; vāsudeve-to Lord Vāsudeva, Lord Kṛṣṇa; eka-antataḥ-unflinching; bhaktiḥ-devotion; anayoḥ-of both groups, the listeners and the speakers; api-certainly; samanuvartate-factually begins.

Śukadeva Gosvāmī continued: Lord Ṛṣabhadeva is the master of all Vedic knowledge, human beings, demigods, cows and brāhmaṇas. I have already explained His pure, transcendental activities, which will vanquish the sinful activities of all living entities. This narration of Lord Ṛṣabhadeva's pastimes is the reservoir of all auspicious things. Whoever attentively hears or speaks of them, following in the footsteps of the ācāryas, will certainly attain unalloyed devotional service at the lotus feet of Lord Vāsudeva, the Supreme Personality of Godhead.

The teachings of Lord Ṛṣabhadeva are for the people of all yugas-Satya-yuga, Tretā-yuga, Dvāpara-yuga and especially Kali-yuga. These instructions are so powerful that even in this age of Kali, one can attain perfection simply by explaining the instructions, following in the footsteps of the ācāryas or listening to the instructions with great attention. If one does so, one can attain the platform of pure devotional service to Lord Vāsudeva. The pastimes of the Supreme Personality of Godhead and His devotees are recorded in Śrīmad-Bhāgavatam so that those who recite these pastimes and listen to them will become purified. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. As a matter of principle, devotees should read, speak and hear Śrīmad-Bhāgavatam persistently, twenty-four hours daily if possible. That is the recommendation of Śrī Caitanya Mahāprabhu. Kīrtanīyaḥ sadā hariḥ [Cc. adi 17.31]. One should either chant the Hare Kṛṣṇa mahā-mantra or read Śrīmad-Bhāgavatam and thereby try to understand the characteristics and instructions of the Supreme Lord, who appeared as Lord Ṛṣabhadeva, Lord Kapila and Lord Kṛṣṇa. In this way one can become fully aware of the transcendental nature of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, one who knows the transcendental nature of the Lord's birth and activities attains liberation from material bondage and returns to Godhead.

TEXT 17

yasyām eva kavaya ātmānam avirataṁ vividha-vṛjina-saṁsāra-paritāpopatapyamānam anusavanaṁ snāpayantas tayaiva parayā nirvṛtyā hy apavargam ātyantikaṁ parama-puruṣārtham api svayam āsāditaṁ no evādriyante bhagavadīyatvenaiva parisamāpta-sarvārthāḥ.

SYNONYMS

yasyām eva-in which (Kṛṣṇa consciousness or the nectar of devotional service); kavayaḥ-the advancement of learned scholars or philosophers in spiritual life; ātmānam-the self; aviratam-constantly; vividha-various; vṛjina-full of sins; saṁsāra-in material existence; paritāpa-from miserable conditions; upatapyamānam-suffering; anusavanam-without stopping; snāpayantaḥ-bathing; tayā-by that; eva-certainly; parayā-great; nirvṛtyā-with happiness; hi-certainly; apavargam-liberation; ātyantikam-uninterrupted; parama-puruṣa-artham-the best of all human achievements; api-although; svayam-itself; āsāditam-obtained; no-not; eva-certainly; ādriyante-endeavor to achieve; bhagavadīyatvena eva-because of a relationship with the Supreme Personality of Godhead; parisamāpta-sarva-arthāḥ-those who have ended all kinds of material desires.

Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees, liberation [mukti] is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires.

Devotional service unto the Lord is the highest attainment for anyone desiring liberation from the tribulations of material existence. As stated in Bhagavad-gītā (6.22), yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: "Gaining this, one thinks there is no greater gain." When one attains the service of the Lord, which is non-different from the Lord, one does not desire anything material. Mukti means relief from material existence. Bilvamaṅgala Ṭhākura says: muktiḥ mukulitāñjaliḥ sevate 'smān. For a devotee, mukti is not a very great achievement. Mukti means being situated in one's constitutional position. The constitutional position of every living being is that of the Lord's servant; therefore when a living entity is engaged in the Lord's loving service, he has already attained mukti. Consequently a devotee does not aspire for mukti, even if it is offered by the Supreme Lord Himself.

TEXT 18

rājan patir gurur alaṁ bhavatāṁ yadūnāṁ

daivaṁ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ

astv evam aṅga bhagavān bhajatāṁ mukundo

muktiṁ dadāti karhicit sma na bhakti-yogam

SYNONYMS

rājan-O my dear King; patiḥ-maintainer; guruḥ-spiritual master; alam-certainly; bhavatām-of you; yadūnām-the Yadu dynasty; daivam-the worshipable Deity; priyaḥ-very dear friend; kula-patiḥ-the master of the dynasty; kva ca-sometimes even; kiṅkaraḥ-servant; vaḥ-of you (the Pāṇḍavas); astu-to be sure; evam-thus; aṅga-O King; bhagavān-the Supreme Personality of Godhead; bhajatām-of those devotees engaged in service; mukundaḥ-the Lord, the Supreme Personality of Godhead; muktim-liberation; dadāti-delivers; karhicit-at any time; sma-indeed; na-not; bhakti-yogam-loving devotional service.

Śukadeva Gosvāmī continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pāṇḍava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.

While instructing Mahārāja Parīkṣit, Śukadeva Gosvāmī thought it wise to encourage the King because the King might be thinking of the glorious position of various royal dynasties. Especially glorious is the dynasty of Priyavrata, in which the Supreme Lord Ṛṣabhadeva incarnated. Similarly, the family of Uttānapāda Mahārāja, the father of Mahārāja Dhruva, is also glorious due to King Pṛthu's taking birth in it. The dynasty of Mahārāja Raghu is glorified because Lord Rāmacandra appeared in that family. As far as the Yadu and Kuru dynasties are concerned, they existed simultaneously, but of the two, the Yadu dynasty was more glorious due to the appearance of Lord Kṛṣṇa. Mahārāja Parīkṣit might have been thinking that the Kuru dynasty was not as fortunate as the others because the Supreme Lord did not appear in that family, neither as Kṛṣṇa, Lord Rāmacandra, Lord Ṛṣabhadeva or Mahārāja Pṛthu. Therefore Parīkṣit Mahārāja was encouraged by Śukadeva Gosvāmī in this particular verse.

The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Pāṇḍavas, who rendered unalloyed devotional service. Although Lord Kṛṣṇa did not appear in the Kuru dynasty. He was so obligated to the Pāṇḍavas' devotional service that He acted as a maintainer of the family and spiritual master of the Pāṇḍavas. Although He took birth in the Yadu dynasty, Lord Kṛṣṇa was more affectionate to the Pāṇḍavas. By His actions, Lord Kṛṣṇa proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed, Lord Kṛṣṇa, indebted to the Pāṇḍavas' devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Mahārāja Parīkṣit should not have been saddened because Lord Kṛṣṇa did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees, and by His action it is clear that liberation is not very important for the devotees. Lord Kṛṣṇa easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktiṁ dadāti karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained.

TEXT 19

nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ

śreyasy atad-racanayā cira-supta-buddheḥ

lokasya yaḥ karuṇayābhayam ātma-lokam

ākhyān namo bhagavate ṛṣabhāya tasmai

SYNONYMS

nitya-anubhūta-due to being always conscious of His real identity; nija-lābha-nivṛtta-tṛṣṇaḥ-who was complete in Himself and had no other desire to fulfill; śreyasi-in life's genuine welfare; a-tat-racanayā-by expanding activities in the material field, mistaking the body for the self; cira-for a long time; supta-sleeping; buddheḥ-whose intelligence; lokasya-of men; yaḥ-who (Lord Ṛṣabhadeva); karuṇayā-by His causeless mercy; abhayam-fearlessness; ātma-lokam-the real identity of the self; ākhyāt-instructed; namaḥ-respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; ṛṣabhāya-unto Lord Ṛṣabhadeva; tasmai-unto Him.

The Supreme Personality of Godhead, Lord Ṛṣabhadeva, was fully aware of His true identity; therefore He was self-sufficient, and He did not desire external gratification. There was no need for Him to aspire for success, since He was complete in Himself. Those who unnecessarily engage in bodily conceptions and create an atmosphere of materialism are always ignorant of their real self-interest. Out of His causeless mercy, Lord Ṛṣabhadeva taught the self's real identity and the goal of life. We therefore offer our respectful obeisances unto the Lord, who appeared as Lord Ṛṣabhadeva.

This is the summary of this chapter, in which the activities of Lord Ṛṣabhadeva are described. Being the Supreme Personality of Godhead Himself, Lord Ṛṣabhadeva is complete in Himself. We living entities, as parts and parcels of the Supreme Lord, should follow the instructions of Lord Ṛṣabhadeva and become self-sufficient. We should not create unnecessary demands due to the bodily conception. When one is self-realized, he is sufficiently satisfied due to being situated in his original spiritual position. As confirmed in Bhagavad-gītā (18.54): Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. This is the goal of all living entities. Even though one may be situated within this material world, he can become fully satisfied and devoid of hankering and lamentation simply by following the instructions of the Lord as set forth in Bhagavad-gītā or Śrīmad-Bhāgavatam. Satisfaction through self-realization is called svarūpānanda. The conditioned soul, eternally sleeping in darkness, does not understand his self-interest. He simply tries to become happy by making material adjustments, but this is impossible. It is therefore said in Śrīmad-Bhāgavatam, na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] due to gross ignorance, the conditioned soul does not know that his real self-interest is to take shelter at the lotus feet of Lord Viṣṇu. To try to become happy by adjusting the material atmosphere is a useless endeavor. Indeed, it is impossible. By His personal behavior and instructions, Lord Ṛṣabhadeva enlightened the conditioned soul and showed him how to become self-sufficient in his spiritual identity.

Thus end the Bhaktivedanta purports of the Fifth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Activities of Lord Ṛṣabhadeva."

Chapter Seven

The Activities of King Bharata

In this chapter, the activities of King Bharata Mahārāja, the emperor of the whole world, are described. Bharata Mahārāja performed various ritualistic ceremonies (Vedic yajñas) and satisfied the Supreme Lord by his different modes of worship. In due course of time, he left home and resided in Hardwar and passed his days in devotional activities. Being ordered by his father, Lord Ṛṣabhadeva, Bharata Mahārāja married Pañcajanī, the daughter of Viśvarūpa. After this, he ruled the whole world peacefully. Formerly this planet was known as Ajanābha, and after the reign of Bharata Mahārāja it became known as Bhārata-varṣa. Bharata Mahārāja begot five sons in the womb of Pañcajanī, and he named the sons Sumati, Rāṣṭrabhṛta, Sudarśana, Āvaraṇa and Dhūmraketu. Bharata Mahārāja was very rigid in executing religious principles and following in the footsteps of his father. He therefore ruled the citizens very successfully. Because he performed various yajñas to satisfy the Supreme Lord, he was personally very satisfied. Being of undisturbed mind, he increased his devotional activities unto Lord Vāsudeva. Bharata Mahārāja was competent in understanding the principles of saintly persons like Nārada, and he followed in the footsteps of the sages. He also kept Lord Vāsudeva constantly within his heart. After finishing his kingly duties, he divided his kingdom among his five sons. He then left home and went to the place of Pulaha known as Pulahāśrama. There he ate forest vegetables and fruits, and worshiped Lord Vāsudeva with everything available. Thus he increased his devotion toward Vāsudeva, and he automatically began to realize further his transcendental, blissful life. Due to his highly advanced spiritual position, there were sometimes visible in his body the aṣṭa-sāttvika transformations, such as ecstatic crying and bodily trembling, which are symptoms of love of Godhead. It is understood that Mahārāja Bharata worshiped the Supreme Lord with the mantras mentioned in the Ṛg Veda, generally known as Gāyatrī mantra, which aim at the Supreme Nārāyaṇa situated within the sun.

TEXT 1

śrī-śuka uvāca

bharatas tu mahā-bhāgavato yadā bhagavatāvani-tala-paripālanāya sañcintitas tad-anuśāsana-paraḥ pañcajanīṁ viśvarūpa-duhitaram upayeme.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; bharataḥ-Mahārāja Bharata; tu-but; mahā-bhāgavataḥ-a mahā-bhāgavata, most exalted devotee of the Lord; yadā-when; bhagavatā-by the order of his father, Lord Ṛṣabhadeva; avani-tala-the surface of the globe; paripālanāya-for ruling over; sañcintitaḥ-made up his mind; tat-anuśāsana-paraḥ-engaged in governing the globe; pañcajanīm-Pañcajanī; viśvarūpa-duhitaram-the daughter of Viśvarūpa; upayeme-married.

Śukadeva Gosvāmī continued speaking to Mahārāja Parīkṣit: My dear King, Bharata Mahārāja was a topmost devotee. Following the orders of his father, who had already decided to install him on the throne, he began to rule the earth accordingly. When Bharata Mahārāja ruled the entire globe, he followed the orders of his father and married Pañcajanī, the daughter of Viśvarūpa.

TEXT 2

tasyām u ha vā ātmajān kārtsnyenānurūpān ātmanaḥ pañca janayām āsa bhūtādir iva bhūta-sūkṣmāṇi sumatiṁ rāṣṭrabhṛtaṁ sudarśanam āvaraṇaṁ dhūmraketum iti.

SYNONYMS

tasyām-in her womb; u ha vā-indeed; ātma-jān-sons; kārtsnyena-entirely; anurūpān-exactly like; ātmanaḥ-himself; pañca-five; janayām āsa-begot; bhūta-ādiḥ iva-like the false ego; bhūta-sūkṣmāṇi-the five subtle objects of sense perception; su-matim-Sumatim; rāṣṭra-bhṛtam-Rāṣṭrabhṛta; su-darśanam-Sudarśana; āvaraṇam-Āvaraṇa; dhūmra-ketum-Dhūmraketu; iti-thus.

Just as the false ego creates the subtle sense objects, Mahārāja Bharata created five sons in the womb of Pañcajanī, his wife. These sons were named Sumati, Rāṣṭrabhṛta, Sudarśana, Āvaraṇa and Dhūmraketu.

TEXT 3

ajanābhaṁ nāmaitad varṣaṁ bhāratam iti yata ārabhya vyapadiśanti.

SYNONYMS

ajanābham-Ajanābha; nāma-by the name; etat-this; varṣam-island; bhāratam-Bhārata; iti-thus; yataḥ-from whom; ārabhya-beginning; vyapadiśanti-they celebrate.

Formerly this planet was known as Ajanābha-varṣa, but since Mahārāja Bharata's reign, it has become known as Bhārata-varṣa.

This planet was formerly known as Ajanābha because of the reign of King Nābhi. After Bharata Mahārāja ruled the planet, it became celebrated as Bhārata-varṣa.

TEXT 4

sa bahuvin mahī-patiḥ pitṛ-pitāmahavad uru-vatsalatayā sve sve karmaṇi vartamānāḥ prajāḥ sva-dharmam anuvartamānaḥ paryapālayat.

SYNONYMS

saḥ-that King (Mahārāja Bharata); bahu-vit-being very advanced in knowledge; mahī-patiḥ-the ruler of the earth; pitṛ-father; pitāmaha-grandfather; vat-exactly like; uru-vatsalatayā-with the quality of being very affectionate to the citizens; sve sve-in their own respective; karmaṇi-duties; vartamānāḥ-remaining; prajāḥ-the citizens; sva-dharmam anuvartamānaḥ-being perfectly situated in his own occupational duty; paryapālayat-ruled.

Mahārāja Bharata was a very learned and experienced king on this earth. He perfectly ruled the citizens, being himself engaged in his own respective duties. Mahārāja Bharata was as affectionate to the citizens as his father and grandfather had been. Keeping them engaged in their occupational duties, he ruled the earth.

It is most important that the chief executive rule the citizens by keeping them fully engaged in their respective occupational duties. Some of the citizens were brāhmaṇas, some were kṣatriyas, and some were vaiśyas and śūdras. It is the duty of the government to see that the citizens act according to these material divisions for their spiritual advancement. No one should remain unemployed or unoccupied in any way. One must work as a brāhmaṇa, kṣatriya, vaiśya or śūdra on the material path. and on the spiritual path, everyone should act as a brahmacārī, gṛhastha, vānaprastha or sannyāsī. Although formerly the government was a monarchy, all the kings were very affectionate toward the citizens, and they strictly kept them engaged in their respective duties. Therefore society was very smoothly conducted.

TEXT 5

īje ca bhagavantaṁ yajña-kratu-rūpaṁ kratubhir uccāvacaiḥ śraddhayāhṛtāgnihotra-darśa-pūrṇamāsa-cāturmāsya-paśu-somānāṁ prakṛti-vikṛtibhir anusavanaṁ cāturhotra-vidhinā.

SYNONYMS

īje-worshiped; ca-also; bhagavantam-the Supreme Personality of Godhead; yajña-kratu-rūpam-having the form of sacrifices without animals and sacrifices with animals; kratubhiḥ-by such sacrifices; uccāvacaiḥ-very great and very small; śraddhayā-with faith; āhṛta-being performed; agni-hotra-of the agnihotra-yajña; darśa-of the darśa-yajña; pūrṇamāsa-of the pūrṇamāsa-yajña; cāturmāsya-of the cāturmāsya-yajña; paśu-somānām-of the yajña with animals and the yajña with soma-rasa; prakṛti-by full performances; vikṛtibhiḥ-and by partial performances; anusavanam-almost always; cātuḥ-hotra-vidhinā-by the regulative principles of sacrifice directed by four kinds of priests.

With great faith King Bharata performed various kinds of sacrifice. He performed the sacrifices known as agni-hotra, darśa, pūrṇamāsa, cāturmāsya, paśu-yajña [wherein a horse is sacrificed] and soma-yajña [wherein a kind of beverage is offered]. Sometimes these sacrifices were performed completely and sometimes partially. In any case, in all the sacrifices the regulations of cāturhotra were strictly followed. In this way Bharata Mahārāja worshiped the Supreme Personality of Godhead.

Animals like hogs and cows were offered in sacrifice to test the proper execution of the sacrifice. Otherwise, there was no purpose in killing the animal. Actually the animal was offered in the sacrificial fire to get a rejuvenated life. Generally an old animal was sacrificed in the fire. and it would come out again in a youthful body. Some of the rituals however, did not require animal sacrifice. In the present age, animal sacrifices are forbidden. As stated by Śrī Caitanya Mahāprabhu:

aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet

"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." (Cc. Ādi 17.164) Such sacrifices are impossible in this age due to the scarcity of expert brāhmaṇas or ṛtvijaḥ who are able to take the responsibility. In the absence of these, the saṅkīrtana-yajña is recommended. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). After all, sacrifices are executed to please the Supreme Personality of Godhead. Yajñārtha-karma: such activities should be carried out for the Supreme Lord's pleasure. In this age of Kali, the Supreme Lord in His incarnation of Śrī Caitanya Mahāprabhu should be worshiped with His associates by performance of saṅkīrtana-yajña, the congregational chanting of the Hare Kṛṣṇa mantra. This process is accepted by intelligent men. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. The word sumedhasaḥ refers to intelligent men who possess very good brain substance.

TEXT 6

sampracaratsu nānā-yāgeṣu viracitāṅga-kriyeṣv apūrvaṁ yat tat kriyā-phalaṁ dharmākhyaṁ pare brahmaṇi yajña-puruṣe sarva-devatā-liṅgānāṁ mantrāṇām artha-niyāma-katayā sākṣāt-kartari para-devatāyāṁ bhagavati vāsudeva eva bhāvayamāna ātma-naipuṇya-mṛdita-kaṣāyo haviḥṣv adhvaryubhir gṛhyamāṇeṣu sa yajamāno yajña-bhājo devāṁs tān puruṣāvayaveṣv abhyadhyāyat.

SYNONYMS

sampracaratsu-when beginning to perform; nānā-yāgeṣu-various kinds of sacrifice; viracita-aṅga-kriyeṣu-in which the supplementary rites were performed; apūrvam-remote; yat-whatever; tat-that; kriyā-phalam-the result of such sacrifice; dharma-ākhyam-by the name of religion; pare-unto the transcendence; brahmaṇi-the Supreme Lord; yajña-puruṣe-the enjoyer of all sacrifices; sarva-devatā-liṅgānām-which manifest all the demigods; mantrāṇām-of the Vedic hymns; artha-niyāma-katayā-due to being the controller of the objects; sākṣāt-kartari-directly the performer; para-devatāyām-the origin of all demigods; bhagavati-the Supreme Personality of Godhead; vāsudeve-unto Kṛṣṇa; eva-certainly; bhāvayamānaḥ-always thinking; ātma-naipuṇya-mṛdita-kaṣāyaḥ-freed from all lust and anger by his expertise in such thinking; haviḥṣu-the ingredients to be offered in the sacrifice; adhvaryubhiḥ-when the priests expert in the sacrifices mentioned in the Atharva Veda; gṛhyamāṇeṣu-taking; saḥ-Mahārāja Bharata; yajamānaḥ-the sacrificer; yajña-bhājaḥ-the recipients of the results of sacrifice; devān-all the demigods; tān-them; puruṣa-avayaveṣu-as different parts and limbs of the body of the Supreme Personality of Godhead, Govinda; abhyadhyāyat-he thought.

After performing the preliminaries of various sacrifices, Mahārāja Bharata offered the results in the name of religion to the Supreme Personality of Godhead, Vāsudeva. In other words, he performed all the yajñas for the satisfaction of Lord Vāsudeva, Kṛṣṇa. Mahārāja Bharata thought that since the demigods were different parts of Vāsudeva's body, He controls those who are explained in the Vedic mantras. By thinking in this way, Mahārāja Bharata was freed from all material contamination, such as attachment, lust and greed. When the priests were about to offer the sacrificial ingredients into the fire, Mahārāja Bharata expertly understood how the offering made to different demigods was simply an offering to the different limbs of the Lord. For instance, Indra is the arm of the Supreme Personality of Godhead, and Sūrya [the sun] is His eye. Thus Mahārāja Bharata considered that the oblations offered to different demigods were actually offered unto the different limbs of Lord Vāsudeva.

The Supreme Personality of Godhead says that as long as one does not develop the pure devotional service of śravaṇaṁ kīrtanam, hearing and chanting, one must carry out his prescribed duties. Since Bharata Mahārāja was a great devotee, one may ask why he performed so many sacrifices that are actually meant for karmīs. The fact is that he was simply following the orders of Vāsudeva. As Kṛṣṇa says in Bhagavad-gītā, sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) Whatever we do, we should constantly remember Vāsudeva. People are generally addicted to offering obeisances to various demigods, but Bharata Mahārāja simply wanted to please Lord Vāsudeva. As stated in Bhagavad-gītā: bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (Bg. 5.29). A yajña may be carried out to satisfy a particular demigod, but when the yajña is offered to the yajña-puruṣa, Nārāyaṇa, the demigods are satisfied. The purpose of performing different yajñas is to satisfy the Supreme Lord. One may perform them in the name of different demigods or directly. If we directly offer oblations to the Supreme Personality of Godhead, the demigods are automatically satisfied. If we water the root of a tree, the branches, twigs, fruits and flowers are automatically satisfied. When one offers sacrifices to different demigods, one should remember that the demigods are simply parts of the body of the Supreme. If we worship the hand of a person, we intend to satisfy the person himself. If we massage a person's legs, we do not really serve the legs but the person who possesses the legs. All the demigods are different parts of the Lord, and if we offer service to them, we actually serve the Lord Himself. Demigod worship is mentioned in Brahma-saṁhitā, but actually the ślokas advocate worship of the Supreme Personality of Godhead, Govinda. For instance, worship of the goddess Durgā is mentioned this way in Brahma-saṁhitā (5.44):

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni vibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Following the orders of Śrī Kṛṣṇa, the goddess Durgā creates, maintains and annihilates. Śrī Kṛṣṇa also confirms this statement in Bhagavad-gītā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings." (Bg. 9.10)

We should worship the demigods in that spirit. Because the goddess Durgā satisfies Kṛṣṇa, we should therefore offer respects to goddess Durgā. Because Lord Śiva is nothing but Kṛṣṇa's functional body, we should therefore offer respects to Lord Śiva. Similarly, we should offer respects to Brahmā, Agni and Sūrya. There are many offerings to different demigods, and one should always remember that these offerings are usually meant to satisfy the Supreme Personality of Godhead. Bharata Mahārāja did not aspire to receive some benediction from demigods. His aim was to please the Supreme Lord. In the Mahābhārata, among the thousand names of Viṣṇu, it is said yajña-bhug yajña-kṛd yajñaḥ. The enjoyer of yajña, the performer of yajña and yajña itself are the Supreme Lord. The Supreme Lord is the performer of everything, but out of ignorance the living entity thinks that he is the actor. As long as we think we are the actors, we bring about karma-bandha (bondage to activity). If we act for yajña, for Kṛṣṇa. there is no karma-bandha. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: [Bg. 3.9]) "Work done as a sacrifice for Viṣṇu has to be performed. otherwise work binds one to this material world." (Bg. 3.9)

Following the instructions of Bharata Mahārāja, we should act not for our personal satisfaction but for the satisfaction of the Supreme Personality of Godhead. In Bhagavad-gītā (17.28) it is also stated:

aśraddhayā hutaṁ dattaṁ
tapas taptaṁ kṛtaṁ ca yat
asad ity ucyate pārtha
na ca tat pretya no iha

Sacrifices, austerities and charities performed without faith in the Supreme Personality of Godhead are nonpermanent. Regardless of whatever rituals are performed, they are called asat, nonpermanent. They are therefore useless both in this life and the next.

Kings like Mahārāja Ambarīṣa and many other rājarṣis who were pure devotees of the Lord simply passed their time in the service of the Supreme Lord. When a pure devotee executes some service through the agency of another person, he should not be criticized, for his activities are meant for the satisfaction of the Supreme Lord. A devotee may have a priest perform some karma-kāṇḍa, and the priest may not be a pure Vaiṣṇava, but because the devotee wants to please the Supreme Lord, he should not be criticized. The word apūrva is very significant. The resultant actions of karma are called apūrva. When we act piously or impiously, immediate results do not ensue. We therefore wait for the results, which are called apūrva. The results are manifest in the future. Even the smārtas accept this apūrva. Pure devotees simply act for the pleasure of the Supreme Personality of Godhead; therefore the results of their activities are spiritual, or permanent. They are not like those of the karmīs, which are nonpermanent. This is confirmed in Bhagavad-gītā (4.23):

gata-saṅgasya muktasya
jñānāvasthita-cetasaḥ
yajñāyācarataḥ karma
samagraṁ pravilīyate

"The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence."

A devotee is always free from material contamination. He is fully situated in knowledge, and therefore his sacrifices are intended for the satisfaction of the Supreme Personality of Godhead.

TEXT 7

evaṁ karma-viśuddhyā viśuddha-sattvasyāntar-hṛdayākāśa-śarīre brahmaṇi bhagavati vāsudeve mahā-puruṣa-rūpopalakṣaṇe śrīvatsa-kaustubha-vana-mālāri-dara-gadādibhir upalakṣite nija-puruṣa-hṛl-likhitenātmani puruṣa-rūpeṇa virocamāna uccaistarāṁ bhaktir anudinam edhamāna-rayājāyata.

SYNONYMS

evam-thus; karma-viśuddhyā-by offering everything for the service of the Supreme Personality of Godhead and not desiring any results of his pious activities; viśuddha-sattvasya-of Bharata Mahārāja, whose existence was completely purified; antaḥ-hṛdaya-ākāśa-śarīre-the Supersoul within the heart, as meditated on by yogīs; brahmaṇi-into impersonal Brahman, which is worshiped by impersonalist jñānīs; bhagavati-unto the Supreme Personality of Godhead; vāsudeve-the son of Vasudeva, Lord Kṛṣṇa; mahā-puruṣa-of the Supreme Person; rūpa-of the form; upalakṣaṇe-having the symptoms; śrīvatsa-the mark on the chest of the Lord; kaustubha-the Kaustubha gem used by the Lord; vana-mālā-flower garland; ari-dara-by the disc and conchshell; gadā-ādibhiḥ-by the club and other symbols; upalakṣite-being recognized; nija-puruṣa-hṛt-likhitena-which is situated in the heart of His own devotee like an engraved picture; ātmani-in his own mind; puruṣa-rūpeṇa-by His personal form; virocamāne-shining; uccaistarām-on a very high level; bhaktiḥ-devotional service; anudinam-day after day; edhamāna-increasing; rayā-possessing force; ajāyata-appeared.

In this way, being purified by ritualistic sacrifices, the heart of Mahārāja Bharata was completely uncontaminated. His devotional service unto Vāsudeva, Lord Kṛṣṇa, increased day after day. Lord Kṛṣṇa, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul [Paramātmā] as well as the impersonal Brahman. Yogīs meditate upon the localized Paramātmā situated in the heart, jñānīs worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vāsudeva, the Supreme Personality of Godhead, whose transcendental body is described in the śāstras. His body is decorated with the Śrīvatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Nārada always think of Him within their hearts.

Lord Vāsudeva, or Śrī Kṛṣṇa, the son of Vasudeva, is the Supreme Personality of Godhead. He is manifest within the hearts of yogīs in His Paramātmā feature, and He is worshiped as impersonal Brahman by jñānīs. The Paramātmā feature is described in the śāstras as having four hands, holding disc, conchshell, lotus flower and club. As confirmed in the Śrīmad-Bhāgavatam (2.2.8):

kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti

Paramātmā is situated in the hearts of all living beings. He has four hands, which hold four symbolic weapons. All devotees who think of the Paramātmā within the heart worship the Supreme Personality of Godhead as the temple Deity. They also understand the impersonal features of the Lord and His bodily rays, the Brahman effulgence.

TEXT 8

evaṁ varṣāyuta-sahasra-paryantāvasita-karma-nirvāṇāvasaro 'dhibhujyamānaṁ sva-tanayebhyo rikthaṁ pitṛ-paitāmahaṁ yathā-dāyaṁ vibhajya svayaṁ sakala-sampan-niketāt sva-niketāt pulahāśramaṁ pravavrāja.

SYNONYMS

evam-thus being always engaged; varṣa-ayuta-sahasra-one thousand times ten thousand years; paryanta-until then; avasita-karma-nirvāṇa-avasaraḥ-Mahārāja Bharata who ascertained the moment of the end of his royal opulence; adhibhujyamānam-being enjoyed in this way for that duration; sva-tanayebhyaḥ-unto his own sons; riktham-the wealth; pitṛ-paitāmaham-which he received from his father and forefathers; yathā-dāyam-according to the dāya-bhāk laws of Manu; vibhajya-dividing; svayam-personally; sakala-sampat-of all kinds of opulence; niketāt-the abode; sva-niketāt-from his paternal home; pulaha-āśramam pravavrāja-he went to the āśrama of Pulaha in Hardwar (where the śālagrāma-śilās are obtainable).

Destiny fixed the time for Mahārāja Bharata's enjoyment of material opulence at one thousand times ten thousand years. When that period was finished, he retired from family life and divided the wealth he had received from his forefathers among his sons. He left his paternal home, the reservoir of all opulence, and started for Pulahāśrama, which is situated in Hardwar. The śālagrāma-śilās are obtainable there.

According to the law of dāya-bhāk, when one inherits an estate, he must hand it over to the next generation. Bharata Mahārāja did this properly. First he enjoyed his paternal property for one thousand times ten thousand years. At the time of his retirement, he divided this property among his sons and left for Pulaha-āśrama.

TEXT 9

yatra ha vāva bhagavān harir adyāpi tatratyānāṁ nija-janānāṁ vātsalyena sannidhāpyata icchā-rūpeṇa.

SYNONYMS

yatra-where; ha vāva-certainly; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; adya-api-even today; tatratyānām-residing in that place; nija-janānām-for His own devotees; vātsalyena-by His transcendental affection; sannidhāpyate-becomes visible; icchā-rūpeṇa-according to the desire of the devotee.

At Pulaha-āśrama, the Supreme Personality of Godhead, Hari, out of His transcendental affection for His devotee, becomes visible to His devotee, satisfying His devotee's desires.

The Lord always exists in different transcendental forms. As stated in Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The Lord is situated as Himself, Lord Kṛṣṇa, the Supreme Personality of Godhead, and He is accompanied by His expansions like Lord Rāma, Baladeva, Saṅkarṣaṇa, Nārāyaṇa, Mahā-Viṣṇu and so forth. The devotees worship all these forms according to their liking, and the Lord, out of His affection, presents Himself as arcā-vigraha. He sometimes presents Himself personally before the devotee out of reciprocation or affection. A devotee is always fully surrendered to the loving service of the Lord, and the Lord is visible to the devotee according to the devotee's desires. He may be present in the form of Lord Rāma, Lord Kṛṣṇa, Lord Nṛsiṁhadeva and so on. Such is the exchange of love between the Lord and His devotees.

TEXT 10

yatrāśrama-padāny ubhayato nābhibhir dṛṣac-cakraiś cakra-nadī nāma sarit-pravarā sarvataḥ pavitrī-karoti.

SYNONYMS

yatra-where; āśrama-padāni-all hermitages; ubhayataḥ-both on top and below; nābhibhiḥ-like the symbolic mark of a navel; dṛṣat-visible; cakraiḥ-with the circles; cakra-nadī-the Cakra-nadī River (generally known as the Gaṇḍakī); nāma-of the name; sarit-pravarā-the most important river of all; sarvataḥ-everywhere; pavitrī-karoti-sanctifies.

In Pulaha-āśrama is the Gaṇḍakī River, which is the best of all rivers. The śālagrāma-śilā, the marble pebbles, purify all those places. On each and every marble pebble, up and down, circles like navels are visible.

Śālagrāma-śilā refers to pebbles that appear like stones with circle; marked up and down. These are available in the river known as Gaṇḍakī-nadī. Wherever the waters of this river flow, the place becomes immediately sanctified.

TEXT 11

tasmin vāva kila sa ekalaḥ pulahāśramopavane vividha-kusuma-kisalaya-tulasikāmbubhiḥ kanda-mūla-phalopahāraiś ca samīhamāno bhagavata ārādhanaṁ vivikta uparata-viṣayābhilāṣa upabhṛtopaśamaḥ parāṁ nirvṛtim avāpa.

SYNONYMS

tasmin-in that āśrama; vāva kila-indeed; saḥ-Bharata Mahārāja; ekalaḥ-alone, only; pulaha-āśrama-upavane-in the gardens situated i n Pulaha-āśrama; vividha-kusuma-kisalaya-tulasikā-ambubhiḥ-with varieties of flowers, twigs and tulasī leaves, as well as with water; kanda-mūla-phala-upahāraiḥ-by offerings of roots, bulbs and fruits; ca-and; samīhamānaḥ-performing; bhagavataḥ-of the Supreme Personality of Godhead; ārādhanam-worshiping; viviktaḥ-purified; uparata-being freed from; viṣaya-abhilāṣaḥ-desire for material sense enjoyment; upabhṛta-increased; upaśamaḥ-tranquillity; parām-transcendental; nirvṛtim-satisfaction; avāpa-he obtained.

In the gardens of Pulaha-āśrama, Mahārāja Bharata lived alone and collected a variety of flowers, twigs and tulasī leaves. He also collected the water of the Gaṇḍakī River, as well as various roots, fruits and bulbs. With these he offered food to the Supreme Personality of Godhead, Vāsudeva, and, worshiping Him, he remained satisfied. In this way his heart was completely uncontaminated, and he did not have the least desire for material enjoyment. All material desires vanished. In this steady position, he felt full satisfaction and was situated in devotional service.

Everyone is searching after peace of mind. This is obtainable only when one is completely freed from the desire for material sense gratification and is engaged in the devotional service of the Lord. As stated in Bhagavad-gītā: patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (9.26). Worship of the Lord is not at all expensive. One can offer the Lord a leaf, a flower, a little fruit and some water. The Supreme Lord accepts these offerings when they are offered with love and devotion. In this way, one can become freed from material desires. As long as one maintains material desires, he cannot be happy. As soon as one engages in the devotional service of the Lord, his mind is purified of all material desires. Then one becomes fully satisfied.

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self. By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.6–7)

These are the instructions given in Śrīmad-Bhāgavatam, the supreme Vedic literature. One may not be able to go to Pulaha-āśrama, but wherever one is one can happily render devotional service to the Lord by adopting the processes mentioned above.

TEXT 12

tayettham avirata-puruṣa-paricaryayā bhagavati pravardhamānā-nurāga-bhara-druta-hṛdaya-śaithilyaḥ praharṣa-vegenātmany udbhidyamāna-roma-pulaka-kulaka autkaṇṭhya-pravṛtta-praṇaya-bāṣpa-niruddhāvaloka-nayana evaṁ nija-ramaṇāruṇa-caraṇāravindānudhyāna-paricita-bhakti-yogena paripluta-paramāhlāda-gambhīra-hṛdaya-hradāvagāḍha-dhiṣaṇas tām api kriyamāṇāṁ bhagavat-saparyāṁ na sasmāra.

SYNONYMS

tayā-by that; ittham-in this manner; avirata-constant; puruṣa-of the Supreme Lord; paricaryayā-by service; bhagavati-unto the Supreme Personality of Godhead; pravardhamāna-constantly increasing; anurāga-of attachment; bhara-by the load; druta-melted; hṛdaya-heart; śaithilyaḥ-laxity; praharṣa-vegena-by the force of transcendental ecstasy; ātmani-in his body; udbhidyamāna-roma-pulaka-kulakaḥ-standing of the hair on end; autkaṇṭhya-because of intense longing; pravṛtta-produced; praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ-awakening of tears of love in the eyes, obstructing the vision; evam-thus; nija-ramaṇa-aruṇa-caraṇa-aravinda-on the Lord's reddish lotus feet; anudhyāna-by meditating; paricita-i n creased; bhakti-yogena-by dint of devotional service; paripluta-spreading everywhere; parama-highest; āhlāda-of spiritual bliss; gambhīra-very deep; hṛdaya-hrada-in the heart, which is compared to a lake; avagāḍha-immersed; dhiṣaṇaḥ-whose intelligence; tām-that; api-although; kriyamāṇām-executing; bhagavat-of the Supreme Personality of Godhead; saparyām-the worship; na-not; sasmāra-remembered.

That most exalted devotee, Mahārāja Bharata, in this way engaged constantly in the devotional service of the Lord. Naturally his love for Vāsudeva, Kṛṣṇa, increased more and more and melted his heart. Consequently he gradually lost all attachment for regulative duties. The hairs of his body stood on end, and all the ecstatic bodily symptoms were manifest. Tears flowed from his eyes, so much so that he could not see anything. Thus he constantly meditated on the reddish lotus feet of the Lord. At that time, his heart, which was like a lake, was filled with the water of ecstatic love. When his mind was immersed in that lake, he even forgot the regulative service to the Lord.

When one is actually advanced in ecstatic love for Kṛṣṇa, eight transcendental, blissful symptoms are manifest in the body. Those are the symptoms of perfection arising from loving service to the Supreme Personality, of Godhead. Since Mahārāja Bharata was constantly, engaged in devotional service, all the symptoms of ecstatic love were manifest in his body.

TEXT 13

itthaṁ dhṛta-bhagavad-vrata aiṇeyājina-vāsasānusavanābhiṣekārdra-kapiśa-kuṭila-jaṭā-kalāpena ca virocamānaḥ sūryarcā bhagavantaṁ hiraṇmayaṁ puruṣam ujjihāne sūrya-maṇḍale 'bhyupatiṣṭhann etad u hovāca.

SYNONYMS

ittham-in this way; dhṛta-bhagavat-vrataḥ-having accepted the vow to serve the Supreme Personality of Godhead; aiṇeya-ajina-vāsasa-with a dress of a deerskin; anusavana-three times in a day; abhiṣeka-by a bath; ardra-wet; kapiśa-tawny; kuṭila-jaṭā-of curling and matted hair; kalāpena-by masses; ca-and; virocamānaḥ-being very beautifully decorated; sūryarcā-by the Vedic hymns worshiping the expansion of Nārāyaṇa within the sun; bhagavantam-unto the Supreme Personality of Godhead; hiraṇmayam-the Lord, whose bodily hue is just like gold; puruṣam-the Supreme Personality of Godhead; ujjihāne-when rising; sūrya-maṇḍale-the sun globe; abhyupatiṣṭhan-worshiping; etat-this; u ha-certainly; uvāca-he recited.

Mahārāja Bharata appeared very beautiful. He had a wealth of curly hair on his head, which was wet from bathing three times daily. He dressed in a deerskin. He worshiped Lord Nārāyaṇa, whose body was composed of golden effulgence and who resided within the sun. Mahārāja Bharata worshiped Lord Nārāyaṇa by chanting the hymns given in the Ṛg Veda, and he recited the following verse as the sun rose.

The predominating Deity within the sun is Hiraṇmaya. Lord Nārāyaṇa. He is worshiped by the Gāyatrī mantra: oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. He is also worshiped by other hymns mentioned in the Ṛg Veda, for instance: dhyeyaḥ sadā savitṛ-maṇḍala-madhya-vartī. Within the sun, Lord Nārāyaṇa is situated, and He has a golden hue.

TEXT 14

paro-rajaḥ savitur jāta-vedo

devasya bhargo manasedaṁ jajāna

suretasādaḥ punar āviśya caṣṭe

haṁsaṁ gṛdhrāṇaṁ nṛṣad-riṅgirām imaḥ

SYNONYMS

paraḥ-rajaḥ-beyond the mode of passion (situated in the pure mode of goodness); savituḥ-of the one who illuminates the whole universe; jāta-vedaḥ-from which all the devotee's desires are fulfilled; devasya-of the Lord; bhargaḥ-the self-effulgence; manasā-simply by contemplating; idam-this universe; jajāna-created; su-retasā-by spiritual potency; adaḥ-this created world; punaḥ-again; āviśya-entering; caṣṭe-sees or maintains; haṁsam-the living entity; gṛdhrāṇam-desiring for material enjoyment; nṛṣat-to the intelligence; riṅgirām-to one who gives motion; imaḥ-let me offer my obeisances.

"The Supreme Personality of Godhead is situated in pure goodness. He illuminates the entire universe and bestows all benedictions upon His devotees. The Lord has created this universe from His own spiritual potency. According to His desire, the Lord entered this universe as the Supersoul, and by virtue of His different potencies, He is maintaining all living entities desiring material enjoyment. Let me offer my respectful obeisances unto the Lord, who is the giver of intelligence."

The predominating Deity of the sun is another expansion of Nārāyaṇa, who is illuminating the entire universe. The Lord enters the hearts of all living entities as the Supersoul, and He gives them intelligence and fulfills their material desires. This is also confirmed in Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am sitting in everyone's heart." (Bg. 15.15)

As the Supersoul, the Lord enters the hearts of all living entities. As stated in Brahma-saṁhitā (5.35), aṇḍāntara-stha-paramāṇu-cayāntara-stham: "He enters the universe and the atom as well." In the Ṛg Veda, the predominating Deity of the sun is worshiped by, this mantra: dhyeyaḥ sadā savitṛ-maṇḍala-madhya-varti nārāyaṇaḥ sarasijāsana-sanniviṣṭaḥ. Nārāyaṇa sits on His lotus flower within the sun. By reciting this mantra, every living entity should take shelter of Nārāyaṇa just as the sun rises. According to modern scientists, the material world rests on the sun's effulgence. Due to the sunshine, all planets are rotating and vegetables are growing. We also have information that the moonshine helps vegetables and herbs grow. Actually Nārāyaṇa within the sun is maintaining the entire universe; therefore Nārāyaṇa should be worshiped by the Gāyatrī mantra or the Ṛg mantra.

Thus end the Bhaktivedanta purports of the Fifth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The activities of King Bharata."

Chapter Eight

A Description of the Character of Bharata Mahārāja

Although Bharata Mahārāja was very elevated, he fell down due to his attachment to a young deer. One day after Bharata Mahārāja had taken his bath as usual in the River Gaṇḍakī and was chanting his mantra, he saw a pregnant deer come to the river to drink water. Suddenly there could be heard the thundering roar of a lion, and the deer was so frightened that it immediately gave birth to its calf. It then crossed the river, but died immediately thereafter. Mahārāja Bharata took compassion upon the motherless calf, rescued it from the water, took it to his āśrama and cared for it affectionately. He gradually became attached to this young deer and always thought of it affectionately. As it grew up, it became Mahārāja Bharata's constant companion, and he always took care of it. Gradually he became so absorbed in thinking of this deer that his mind became agitated. As he became more attached to the deer, his devotional service slackened. Although he was able to give up his opulent kingdom, he became attached to the deer. Thus he fell down from his mystic yoga practice. Once when the deer was absent, Mahārāja Bharata was so disturbed that he began to search for it. While searching and lamenting the deer's absence, Mahārāja Bharata fell down and died. Because his mind was fully absorbed thinking of the deer, he naturally took his next birth from the womb of a deer. However, because he was considerably advanced spiritually, he did not forget his past activities, even though he was in the body of a deer. He could understand how he had fallen down from his exalted position, and remembering this, he left his mother deer and again went to Pulaha-āśrama. He finally ended his fruitive activities in the form of a deer, and when he died he was released from the deer's body.

TEXT 1

śrī-śuka uvāca

ekadā tu mahā-nadyāṁ kṛtābhiṣeka-naiyamikāvaśyako brahmākṣaram abhigṛṇāno muhūrta-trayam udakānta upaviveśa.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-once upon a time; tu-but; mahā-nadyām-in the great river known as Gaṇḍakī; kṛta-abhiṣeka-naiyamika-avaśyakaḥ-having taken a bath after finishing the daily external duties such as passing stool and urine and brushing the teeth; brahma-akṣaram-the praṇava-mantra (oṁ); abhigṛṇānaḥ-chanting; muhūrta-trayam-for three minutes; udaka-ante-on the bank of the river; upaviveśa-he sat down.

Śrī Śukadeva Gosvāmī continued: My dear King, one day, after finishing his morning duties-evacuating, urinating and bathing-Mahārāja Bharata sat down on the bank of the River Gaṇḍakī for a few minutes and began chanting his mantra, beginning with oṁkāra.

TEXT 2

tatra tadā rājan hariṇī pipāsayā jalāśayābhyāśam ekaivopajagāma.

SYNONYMS

tatra-on the bank of the river; tadā-at the time; rājan-O King; hariṇī-a doe; pipāsayā-because of thirst; jalāśaya-abhyāśam-near the river; eka-one; eva-certainly; upajagāma-arrived.

O King, while Bharata Mahārāja was sitting on the bank of that river, a doe, being very thirsty, came there to drink.

TEXT 3

tayā pepīyamāna udake tāvad evāvidūreṇa nadato mṛga-pater unnādo loka-bhayaṅkara udapatat.

SYNONYMS

tayā-by the doe; pepīyamāne-being drunk with great satisfaction; udake-the water; tāvat eva-exactly at that time; avidūreṇa-very near; nadataḥ-roaring; mṛga-pateḥ-of one lion; unnādaḥ-the tumultuous sound; loka-bhayam-kara-very fearful to all living entities; udapatat-arose.

While the doe was drinking with great satisfaction, a lion, which was very close, roared very loudly. This was frightful to every living entity, and it was heard by the doe.

TEXT 4

tam upaśrutya sā mṛga-vadhūḥ prakṛti-viklavā cakita-nirīkṣaṇā sutarām api hari-bhayābhiniveśa-vyagra-hṛdayā pāriplava-dṛṣṭir agata-tṛṣā bhayāt sahasaivoccakrāma.

SYNONYMS

tam upaśrutya-hearing that tumultuous sound; sā-that; mṛga-vadhūḥ-wife of a deer; prakṛti-viklavā-by nature always afraid of being killed by others; cakita-nirīkṣaṇā-having wandering eyes; sutarām api-almost immediately; hari-of the lion; bhaya-of fear; abhiniveśa-by the entrance; vyagra-hṛdayā-whose mind was agitated; pāriplava-dṛṣṭiḥ-whose eyes were moving to and fro; agata-tṛṣā-without fully satisfying the thirst; bhayāt-out of fear; sahasā-suddenly; eva-certainly; uccakrāma-crossed the river.

By nature the doe was always afraid of being killed by others, and it was always looking about suspiciously. When it heard the lion's tumultuous roar, it became very agitated. Looking here and there with disturbed eyes, the doe, although it had not fully satisfied itself by drinking water, suddenly leaped across the river.

TEXT 5

tasyā utpatantyā antarvatnyā uru-bhayāvagalito yoni-nirgato garbhaḥ srotasi nipapāta.

SYNONYMS

tasyāḥ-of it; utpatantyāḥ-forcefully jumping up; antarvatnyāḥ-having a full womb; uru-bhaya-due to great fear; avagalitaḥ-having slipped out; yoni-nirgataḥ-coming out of the womb; garbhaḥ-the offspring; srotasi-in the flowing water; nipapāta-fell down.

The doe was pregnant, and when it jumped out of fear, the baby deer fell from its womb into the flowing waters of the river.

There is every chance of a woman's having a miscarriage if she experiences some ecstatic emotion or is frightened. Pregnant women should therefore be spared all these external influences.

TEXT 6

tat-prasavotsarpaṇa-bhaya-khedāturā sva-gaṇena viyujyamānā kasyāñcid daryāṁ kṛṣṇa-sārasatī nipapātātha ca mamāra.

SYNONYMS

tat-prasava-from untimely discharge of that (baby deer); utsarpaṇa-from jumping across the river; bhaya-and from fear; kheda-by exhaustion; āturā-afflicted; sva-gaṇena-from the flock of deer; viyujyamānā-being separated; kasyāñcit-in some; daryām-cave of a mountain; kṛṣṇa-sārasatī-the black doe; nipapāta-fell down; atha-therefore; ca-and; mamāra-died.

Being separated from its flock and distressed by its miscarriage, the black doe, having crossed the river, was very much distressed. Indeed, it fell down in a cave and died immediately.

TEXT 7

taṁ tv eṇa-kuṇakaṁ kṛpaṇaṁ srotasānūhyamānam abhivīkṣyāpaviddhaṁ bandhur ivānukampayā rājarṣir bharata ādāya mṛta-mātaram ity āśrama-padam anayat.

SYNONYMS

tam-that; tu-but; eṇa-kuṇakam-the deer calf; kṛpaṇam-helpless; srotasā-by the waves; anūhyamānam-floating; abhivīkṣya-seeing; apaviddham-removed from its own kind; bandhuḥ iva-just like a friend; anukampayā-with compassion; rāja-ṛṣiḥ bharataḥ-the great, saintly King Bharata; ādāya-taking; mṛta-mātaram-who lost its mother; iti-thus thinking; āśrama-padam-to the āśrama; anayat-brought.

The great King Bharata, while sitting on the bank of the river, saw the small deer, bereft of its mother, floating down the river. Seeing this, he felt great compassion. Like a sincere friend, he lifted the infant deer from the waves, and, knowing it to be motherless, brought it to his āśrama.

The laws of nature work in subtle ways unknown to us. Mahārāja Bharata was a great king very advanced in devotional service. He had almost reached the point of loving service to the Supreme Lord, but even from that platform he could fall down onto the material platform. In Bhagavad-gītā we are therefore warned:

yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so 'mṛtatvāya kalpate

"O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (Bg. 2.15)

Spiritual salvation and liberation from material bondage must be worked out with great caution, otherwise a little discrepancy will cause one to fall down again into material existence. By studying the activities of Mahārāja Bharata, we can learn the art of becoming completely freed from all material attachment. As it will be revealed in later verses, Bharata Mahārāja had to accept the body of a deer due to being overly compassionate for this infant deer. We should be compassionate by raising one from the material platform to the spiritual platform; otherwise at any moment our spiritual advancement may be spoiled, and we may fall down onto the material platform. Mahārāja Bharata's compassion for the deer was the beginning of his falldown into the material world.

TEXT 8

tasya ha vā eṇa-kuṇaka uccair etasmin kṛta-nijābhimānasyāhar-ahas tat-poṣaṇa-pālana-lālana-prīṇanānudhyānenātma-niyamāḥ saha-yamāḥ puruṣa-paricaryādaya ekaikaśaḥ katipayenāhar-gaṇena viyujyamānāḥ kila sarva evodavasan.

SYNONYMS

tasya-of that King; ha vā-indeed; eṇa-kuṇake-in the deer calf; uccaiḥ-greatly; etasmin-in this; kṛta-nija-abhimānasya-who accepted the calf as his own son; ahaḥ-ahaḥ-every day; tat-poṣaṇa-maintaining that calf; pālana-protecting from dangers; lālana-raising it or showing love to it by kissing and so on; prīṇana-petting it in love; anudhyānena-by such attachment; ātma-niyamāḥ-his personal activities for taking care of his body; saha-yamāḥ-with his spiritual duties, such as nonviolence, tolerance and simplicity; puruṣa-paricaryā-ādayaḥ-worshiping the Supreme Personality of Godhead and performing other duties; eka-ekaśaḥ-every day; katipayena-with only a few; ahaḥ-gaṇena-days of time; viyujyamānāḥ-being given up; kila-indeed; sarve-all; eva-certainly; udavasan-became destroyed.

Gradually Mahārāja Bharata became very affectionate toward the deer. He began to raise it and maintain it by giving it grass. He was always careful to protect it from the attacks of tigers and other animals. When it itched, he petted it, and in this way he always tried to keep it in a comfortable condition. He sometimes kissed it out of love. Being attached to raising the deer, Mahārāja Bharata forgot the rules and regulations for the advancement of spiritual life, and he gradually forgot to worship the Supreme Personality of Godhead. After a few days, he forgot everything about his spiritual advancement.

From this we can understand how we have to be very cautious in executing our spiritual duties by observing the rules and regulations and regularly chanting the Hare Kṛṣṇa mahā-mantra. If we neglect doing this, we will eventually fall down. We must rise early in the morning. bathe, attend maṅgala-ārati, worship the Deities, chant the Hare Kṛṣṇa mantra, study the Vedic literatures and follow all the rules prescribed by the ācāryas and the spiritual master. If we deviate from this process, we may fall down, even though we may be very highly advanced. As stated in Bhagavad-gītā (18.5):

yajña-dāna-tapaḥ-karma
na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaś caiva
pāvanāni manīṣiṇām

"Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great soul." Even if one is in the renounced order, he should never give up the regulative principles. He should worship the Deity and give his time and life to the service of Kṛṣṇa. He should also continue following the rules and regulations of austerity and penance. These things cannot be given up. One should not think oneself very advanced simply because one has accepted the sannyāsa order. The activities of Bharata Mahārāja should be carefully studied for one's spiritual advancement.

TEXT 9

aho batāyaṁ hariṇa-kuṇakaḥ kṛpaṇa īśvara-ratha-caraṇa-paribhramaṇa-rayeṇa sva-gaṇa-suhṛd-bandhubhyaḥ parivarjitaḥ śaraṇaṁ ca mopasādito mām eva mātā-pitarau bhrātṛ-jñātīn yauthikāṁś caivopeyāya nānyaṁ kañcana veda mayy ati-visrabdhaś cāta eva mayā mat-parāyaṇasya poṣaṇa-pālana-prīṇana-lālanam anasūyunānuṣṭheyaṁ śaraṇyopekṣā-doṣa-viduṣā.

SYNONYMS

aho bata-alas; ayam-this; hariṇa-kuṇakaḥ-the deer calf; kṛpaṇaḥ-helpless; īśvara-ratha-caraṇa-paribhramaṇa-rayeṇa-by the force of the rotation of the time agent of the Supreme Personality of Godhead, which is compared to the wheel of His chariot; sva-gaṇa-own kinsmen; suhṛt-and friends; bandhubhyaḥ-relatives; parivarjitaḥ-deprived of; śaraṇam-as shelter; ca-and; mā-me; upasāditaḥ-having obtained; mām-me; eva-alone; mātā-pitarau-father and mother; bhrātṛ-jñātīn-brothers and kinsmen; yauthikān-belonging to the herd; ca-also; eva-certainly; upeyāya-having gotten; na-not; anyam-anyone else; kañcana-some person; veda-it knows; mayi-in me; ati-very great; visrabdhaḥ-having faith; ca-and; ataḥ eva-therefore; mayā-by me; mat-parāyaṇasya-of one who is so dependent upon me; poṣaṇa-pālana-prīṇana-lālanam-raising, maintaining, petting and protecting; anasūyunā-who am without any grudge; anuṣṭheyam-to be executed; śaraṇya-the one who has taken shelter; upekṣā-of neglecting; doṣa-viduṣā-who knows the fault.

The great King Mahārāja Bharata began to think: Alas, this helpless young deer, by the force of time, an agent of the Supreme Personality of Godhead, has now lost its relatives and friends and has taken shelter of me. It does not know anyone but me, as I have become its father, mother, brother and relatives. This deer is thinking in this way, and it has full faith in me. It does not know anyone but me; therefore I should not be envious and think that for the deer my own welfare will be destroyed. I should certainly raise, protect, gratify and fondle it. When it has taken shelter with me, how can I neglect it? Even though the deer is disturbing my spiritual life, I realize that a helpless person who has taken shelter cannot be neglected. That would be a great fault.

When a person is advanced in spiritual consciousness or Kṛṣṇa consciousness, he naturally becomes very sympathetic toward all living entities suffering in the material world. Naturally such an advanced person thinks of the suffering of the people in general. However, if one does not know of the material sufferings of fallen souls and becomes sympathetic because of bodily comforts, as in the case of Bharata Mahārāja, such sympathy or compassion is the cause of one's downfall. If one is actually sympathetic to fallen, suffering humanity, he should try to elevate people from material consciousness to spiritual consciousness. As far as the deer was concerned, Bharata Mahārāja became very sympathetic, but he forgot that it was impossible for him to elevate a deer to spiritual consciousness, because, after all, a deer is but an animal. It was very dangerous for Bharata Mahārāja to sacrifice all his regulative principles simply to take care of an animal. The principles enunciated in Bhagavad-gītā should be followed. Yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha. As far as the material body is concerned, we cannot do anything for anyone. However, by the grace of Kṛṣṇa, we may raise a person to spiritual consciousness if we ourselves follow the rules and regulations. If we give up our own spiritual activities and simply become concerned with the bodily comforts of others, we will fall into a dangerous position.

TEXT 10

nūnaṁ hy āryāḥ sādhava upaśama-śīlāḥ kṛpaṇa-suhṛda evaṁ-vidhārthe svārthān api gurutarān upekṣante.

SYNONYMS

nūnam-indeed; hi-certainly; āryāḥ-those who are advanced in civilization; sādhavaḥ-saintly persons; upaśama-śīlāḥ-even though completely in the renounced order of life; kṛpaṇa-suhṛdaḥ-the friends of the helpless; evaṁ-vidha-arthe-to execute such principles; sva-arthān api-even their own personal interests; guru-tarān-very important; upekṣante-neglect.

Even though one is in the renounced order, one who is advanced certainly feels compassion for suffering living entities. One should certainly neglect his own personal interests, although they may be very important, to protect one who has surrendered.

Māyā is very strong. In the name of philanthropy, altruism and communism, people are feeling compassion for suffering humanity throughout the world. Philanthropists and altruists do not realize that it is impossible to improve people's material conditions. Material conditions are already established by the superior administration according to one's karma. They cannot be changed. The only benefit we can render to suffering beings is to try to raise them to spiritual consciousness. Material comforts cannot be increased or decreased. It is therefore said in Śrīmad-Bhāgavatam (1.5.18), tal labhyate duḥkhavad anyataḥ sukham: "As far as material happiness is concerned, that comes without effort, just as tribulations come without effort." Material happiness and pain can be attained without endeavor. One should not bother for material activities. If one is at all sympathetic or able to do good to others, he should endeavor to raise people to Kṛṣṇa consciousness. In this way everyone advances spiritually by the grace of the Lord. For our instruction, Bharata Mahārāja acted in such a way. We should be very careful not to be misled by so-called welfare activities conducted in bodily, terms. One should not give up his interest in attaining the favor of Lord Viṣṇu at any cost. Generally people do not know this, or they forget it. Consequently they sacrifice their original interest, the attainment of Viṣṇu's favor, and engage in philanthropic activities for bodily comfort.

TEXT 11

iti kṛtānuṣaṅga āsana-śayanāṭana-snānāśanādiṣu saha mṛga-jahunā snehānubaddha-hṛdaya āsīt.

SYNONYMS

iti-thus; kṛta-anuṣaṅgaḥ-having developed attachment; āsana-sitting; śayana-lying down; aṭana-walking; snāna-bathing; āśana-ādiṣu-while eating and so on; saha mṛga-jahunā-with the deer calf; sneha-anubaddha-captivated by affection; hṛdayaḥ-his heart; āsīt-became.

Due to attachment for the deer, Mahārāja Bharata lay down with it, walked about with it, bathed with it and even ate with it. Thus his heart became bound to the deer in affection.

TEXT 12

kuśa-kusuma-samit-palāśa-phala-mūlodakāny āhariṣyamāṇo vṛkasālā-vṛkādibhyo bhayam āśaṁsamāno yadā saha hariṇa-kuṇakena vanaṁ samāviśati.

SYNONYMS

kuśa-a kind of grass required for ritualistic ceremonies; kusuma-flowers; samit-firewood; palāśa-leaves; phala-mūla-fruits and roots; udakāni-and water; āhariṣyamāṇaḥ-desiring to collect; vṛkasālā-vṛka-from wolves and dogs; ādibhyaḥ-and other animals, such as tigers; bhayam-fear; āśaṁsamānaḥ-doubting; yadā-when; saha-with; hariṇa-kuṇakena-the deer calf; vanam-the forest; samāviśati-enters.

When Mahārāja Bharata wanted to enter the forest to collect kuśa grass, flowers, wood, leaves, fruits, roots and water, he would fear that dogs, jackals, tigers and other ferocious animals might kill the deer. He would therefore always take the deer with him when entering the forest.

How Mahārāja Bharata increased his affection for the deer is described herein. Even such an exalted personality as Bharata Mahārāja, who had attained loving affection for the Supreme Personality of Godhead, fell down from his position due to his affection for some animal. Consequently, as will be seen. he had to accept the body of a deer in his next life. Since this was the case with Bharata Mahārāja, what can we say of those who are not advanced in spiritual life but who become attached to cats and dogs? Due to their affection for their cats and dogs, they have to take the same bodily forms in the next life unless they clearly increase their affection and love for the Supreme Personality of Godhead. Unless we increase our faith in the Supreme Lord, we shall be attracted to many other things. That is the cause of our material bondage.

TEXT 13

pathiṣu ca mugdha-bhāvena tatra tatra viṣakta-mati-praṇaya-bhara-hṛdayaḥ kārpaṇyāt skandhenodvahati evam utsaṅga urasi cādhāyopalālayan mudaṁ paramām avāpa.

SYNONYMS

pathiṣu-on the forest paths; ca-also; mugdha-bhāvena-by the childish behavior of the deer; tatra tatra-here and there; viṣakta-mati-whose mind was too much attracted; praṇaya-with love; bhara-loaded; hṛdayaḥ-whose heart; kārpaṇyāt-because of affection and love; skandhena-by the shoulder; udvahati-carries; evam-in this way; utsaṅge-sometimes on the lap; urasi-on the chest while sleeping; ca-also; ādhāya-keeping; upalālayan-fondling; mudam-pleasure; paramām-very great; avāpa-he felt.

When entering the forest, the animal would appear very attractive to Mahārāja Bharata due to its childish behavior. Mahārāja Bharata would even take the deer on his shoulders and carry it due to affection. His heart was so filled with great love for the deer that he would sometimes keep it on his lap or, when sleeping, on his chest. In this way he felt great pleasure in fondling the animal.

Mahārāja Bharata left his home, wife, children, kingdom and everything else to advance his spiritual life in the forest, but again he fell victim to material affection due to his attachment to an insignificant pet deer. What, then. was the use of his renouncing his family? One who is serious in advancing his spiritual life should be very cautious not to become attached to anything but Kṛṣṇa. Sometimes, in order to preach. we have to accept many material activities, but we should remember that everything is for Kṛṣṇa. If we remember this, there is no chance of our being victimized by material activities.

TEXT 14

kriyāyāṁ nirvartyamānāyām antarāle 'py utthāyotthāya yadainam abhicakṣīta tarhi vāva sa varṣa-patiḥ prakṛti-sthena manasā tasmā āśiṣa āśāste svasti stād vatsa te sarvata iti.

SYNONYMS

kriyāyām-the activities of worshiping the Lord or performing ritualistic ceremonies; nirvartyamānāyām-even without finishing; antarāle-at intervals in the middle; api-although; utthāya utthāya-repeatedly getting up; yadā-when; enam-the deer calf; abhicakṣīta-would see; tarhi vāva-at that time; saḥ-he; varṣa-patiḥ-Mahārāja Bharata; prakṛti-sthena-happy; manasā-within his mind; tasmai-unto it; āśiṣaḥ āśāste-bestows benedictions; svasti-all auspiciousness; stāt-let there be; vatsa-O my dear calf; te-unto you; sarvataḥ-in all respects; iti-thus.

When Mahārāja Bharata was actually worshiping the Lord or was engaged in some ritualistic ceremony, although his activities were unfinished, he would still, at intervals, get up and see where the deer was. In this way he would look for it, and when he could see that the deer was comfortably situated, his mind and heart would be very satisfied, and he would bestow his blessings upon the deer, saying, "My dear calf, may you be happy in all respects."

Because his attraction for the deer was so intense, Bharata Mahārāja could not concentrate upon worshiping the Lord or performing his ritualistic ceremonies. Even though he was engaged in worshiping the Deity, his mind was restless due to his inordinate affection. While trying to meditate, he would simply think of the deer, wondering where it had gone. In other words, if one's mind is distracted from worship, a mere show of worship will not be of any benefit. The fact that Bharata Mahārāja had to get up at intervals to look for the deer was simply a sign that he had fallen down from the spiritual platform.

TEXT 15

anyadā bhṛśam udvigna-manā naṣṭa-draviṇa iva kṛpaṇaḥ sakaruṇam ati-tarṣeṇa hariṇa-kuṇaka-viraha-vihvala-hṛdaya-santāpas tam evānuśocan kila kaśmalaṁ mahad abhirambhita iti hovāca.

SYNONYMS

anyadā-sometimes (not seeing the calf); bhṛśam-very much; udvigna-manāḥ-his mind full of anxiety; naṣṭa-draviṇaḥ-who has lost his riches; iva-like; kṛpaṇaḥ-a miserly man; sa-karuṇam-piteously; ati-tarṣeṇa-with great anxiety; hariṇa-kuṇaka-from the calf of the deer; viraha-by separation; vihvala-agitated; hṛdaya-in mind or heart; santāpaḥ-whose affliction; tam-that calf; eva-only; anuśocan-continuously thinking of; kila-certainly; kaśmalam-illusion; mahat-very great; abhirambhitaḥ-obtained; iti-thus; ha-certainly; uvāca-said.

If Bharata Mahārāja sometimes could not see the deer, his mind would be very agitated. He would become like a miser, who, having obtained some riches, had lost them and had then become very unhappy. When the deer was gone, he would be filled with anxiety and would lament due to separation. Thus he would become illusioned and speak as follows.

If a poor man loses some money or gold, he at once becomes very agitated. Similarly, the mind of Mahārāja Bharata would become agitated when he did not see the deer. This is an example of how our attachment can be transferred. If our attachment is transferred to the Lord's service, we progress. Śrīla Rūpa Gosvāmī prayed to the Lord that he would be as naturally attracted to the Lord's service as young men and young women are naturally attracted to each other. Śrī Caitanya Mahāprabhu exhibited such attachment to the Lord when He jumped into the ocean or cried at night in separation. However, if our attachment is diverted to material things instead of to the Lord, we will fall down from the spiritual platform.

TEXT 16

api bata sa vai kṛpaṇa eṇa-bālako mṛta-hariṇī-suto 'ho mamānāryasya śaṭha-kirāta-mater akṛta-sukṛtasya kṛta-visrambha ātma-pratyayena tad avigaṇayan sujana ivāgamiṣyati.

SYNONYMS

api-indeed; bata-alas; saḥ-that calf; vai-certainly; kṛpaṇaḥ-aggrieved; eṇa-bālakaḥ-the deer child; mṛta-hariṇī-sutaḥ-the calf of the dead doe; aho-oh; mama-of me; anāryasya-the most ill-behaved; śaṭha-of a cheater; kirāta-or of an uncivilized aborigine; mateḥ-whose mind is that; akṛta-sukṛtasya-who has no pious activities; kṛta-visrambhaḥ-putting all faith; ātma-pratyayena-by assuming me to be like himself; tat avigaṇayan-without thinking of all these things; su-janaḥ iva-like a perfect gentle person; agamiṣyati-will he again return.

Bharata Mahārāja would think: Alas, the deer is now helpless. I am now very unfortunate, and my mind is like a cunning hunter, for it is always filled with cheating propensities and cruelty. The deer has put its faith in me, just as a good man who has a natural interest in good behavior forgets the misbehavior of a cunning friend and puts his faith in him. Although I have proved faithless, will this deer return and place its faith in me?

Bharata Mahārāja was very noble and exalted, and therefore when the deer was absent from him he thought himself unworthy to give it protection. Due to his attachment for the animal, he thought that the animal was as noble and exalted as he himself was. According to the logic of ātmavan manyate jagat, everyone thinks of others according to his own position. Therefore Mahārāja Bharata felt that the deer had left him due to his negligence and that due to the animal's noble heart, it would again return.

TEXT 17

api kṣemeṇāsminn āśramopavane śaṣpāṇi carantaṁ deva-guptaṁ drak-ṣyāmi.

SYNONYMS

api-it may be; kṣemeṇa-with fearlessness because of the absence of tigers and other animals; asmin-in this; āśrama-upavane-garden of the hermitage; śaṣpāṇi carantam-walking and eating the soft grasses; deva-guptam-being protected by the demigods; drakṣyāmi-shall I see.

Alas, is it possible that I shall again see this animal protected by the Lord and fearless of tigers and other animals? Shall I again see him wandering in the garden eating soft grass?

Mahārāja Bharata thought that the animal was disappointed in his protection and had left him for the protection of a demigod. Regardless, he ardently desired to see the animal again within his āśrama eating the soft grass and not fearing tigers and other animals. Mahārāja Bharata could think only of the deer and how the animal could be protected from all kinds of inauspicious things. From the materialistic point of view such kind thoughts may be very laudable, but from the spiritual point of view the King was actually falling from his exalted spiritual position and unnecessarily becoming attached to an animal. Thus degrading himself, he would have to accept an animal body.

TEXT 18

api ca na vṛkaḥ sālā-vṛko 'nyatamo vā naika-cara eka-caro vā bhak-ṣayati.

SYNONYMS

api ca-or; na-not; vṛkaḥ-a wolf; sālā-vṛkaḥ-a dog; anyatamaḥ-any one of many; vā-or; na-eka-caraḥ-the hogs that flock together; eka-caraḥ-the tiger that wanders alone; vā-or; bhakṣayati-is eating (the poor creature).

I do not know, but the deer might have been eaten by a wolf or a dog or by the boars that flock together or the tiger who travels alone.

Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Similarly, hogs, wolves and dogs also do the same. Thus Mahārāja Bharata thought that the deer had been killed by some of the many ferocious animals within the forest.

TEXT 19

nimlocati ha bhagavān sakala-jagat-kṣemodayas trayy-ātmādyāpi mama na mṛga-vadhū-nyāsa āgacchati.

SYNONYMS

nimlocati-sets; ha-alas; bhagavān-the Supreme Personality of Godhead, represented as the sun; sakala-jagat-of all the universe; kṣema-udayaḥ-who increases the auspiciousness; trayī-ātmā-who consists of the three Vedas; adya api-until now; mama-my; na-not; mṛga-vadhū-nyāsaḥ-this baby deer entrusted to me by its mother; āgacchati-has come back.

Alas, when the sun rises, all auspicious things begin. Unfortunately, they have not begun for me. The sun-god is the Vedas personified, but I am bereft of all Vedic principles. That sun-god is now setting, yet the poor animal who trusted in me since its mother died has not returned.

In the Brahma-saṁhitā (5.52), the sun is described as the eye of the Supreme Personality of Godhead.

yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

As the sun arises, one should chant the Vedic mantra beginning with the Gāyatrī. The sun is the symbolic representation of the eyes of the Supreme Lord. Mahārāja Bharata lamented that although the sun was going to set, due to the poor animal's absence, he could not find anything auspicious. Bharata Mahārāja considered himself most unfortunate, for due to the animal's absence, there was nothing auspicious for him in the presence of the sun.

TEXT 20

api svid akṛta-sukṛtam āgatya māṁ sukhayiṣyati hariṇa-rāja-kumāro vividha-rucira-darśanīya-nija-mṛga-dāraka-vinodair asantoṣaṁ svānām apanudan.

SYNONYMS

api svit-whether it will; akṛta-sukṛtam-who has never executed any pious activities; āgatya-coming back; mām-to me; sukhayiṣyati-give pleasure; hariṇa-rāja-kumāraḥ-the deer, who was just like a prince because of my taking care of it exactly like a son; vividha-various; rucira-very pleasing; darśanīya-to be seen; nija-own; mṛga-dāraka-befitting the calf of the deer; vinodaiḥ-by pleasing activities; asantoṣam-the unhappiness; svānām-of his own kind; apanudan-driving away.

That deer is exactly like a prince. When will it return? When will it again display its personal activities, which are so pleasing? When will it again pacify a wounded heart like mine? I certainly must have no pious assets, otherwise the deer would have returned by now.

Out of strong affection, the King accepted the small deer as if it were a prince. This is called moha. Due to his anxiety over the deer's absence, the King addressed the animal as though it were his son. Out of affection, anyone can be addressed as anything.

TEXT 21

kṣvelikāyāṁ māṁ mṛṣā-samādhināmīlita-dṛśaṁ prema-saṁrambheṇa cakita-cakita āgatya pṛṣad-aparuṣa-viṣāṇāgreṇa luṭhati.

SYNONYMS

kṣvelikāyām-while playing; mām-unto me; mṛṣā-feigning; samādhinā-by a meditational trance; āmīlita-dṛśam-with closed eyes; prema-saṁrambheṇa-because of anger due to love; cakita-cakitaḥ-with fear; āgatya-coming; pṛṣat-like drops of water; aparuṣa-very soft; viṣāṇa-of the horns; agreṇa-by the point; luṭhati-touches my body.

Alas, the small deer, while playing with me and seeing me feigning meditation with closed eyes, would circumambulate me due to anger arising from love, and it would fearfully touch me with the points of its soft horns, which felt like drops of water.

Now King Bharata considers his meditation false. While engaged in meditation, he was actually thinking of his deer, and he would feel great pleasure when the animal pricked him with the points of its horns. Feigning meditation, the King would actually think of the animal. and this was but a sign of his downfall.

TEXT 22

āsādita-haviṣi barhiṣi dūṣite mayopālabdho bhīta-bhītaḥ sapady uparata-rāsa ṛṣi-kumāravad avahita-karaṇa-kalāpa āste.

SYNONYMS

āsādita-placed; haviṣi-all the ingredients to be offered in the sacrifice; barhiṣi-on the kuśa grass; dūṣite-when polluted; mayā upālabdhaḥ-being scolded by me; bhīta-bhītaḥ-in great fear; sapadi-immediately; uparata-rāsaḥ-stopped its playing; ṛṣi-kumāravat-exactly like the son or disciple of a saintly person; avahita-completely restrained; karaṇa-kalāpaḥ-all the senses; āste-sits.

When I placed all the sacrificial ingredients on the kuśa grass, the deer, when playing, would touch the grass with its teeth and thus pollute it. When I chastised the deer by pushing it away, it would immediately become fearful and sit down motionless, exactly like the son of a saintly person. Thus it would stop its play.

Bharata Mahārāja was constantly thinking of the activities of the deer, forgetting that such meditation and diversion of attention was killing his progress in spiritual achievement.

TEXT 23

kiṁ vā are ācaritaṁ tapas tapasvinyānayā yad iyam avaniḥ savinaya-kṛṣṇa-sāra-tanaya-tanutara-subhaga-śivatamākhara-khura-pada-paṅktibhir draviṇa-vidhurāturasya kṛpaṇasya mama draviṇa-padavīṁ sūcayanty ātmānaṁ ca sarvataḥ kṛta-kautukaṁ dvijānāṁ svargāpavarga-kāmānāṁ deva-yajanaṁ karoti.

SYNONYMS

kim vā-what; are-oh; ācaritam-practiced; tapaḥ-penance; tapasvinyā-by the most fortunate; anayā-this planet earth; yat-since; iyam-this; avaniḥ-earth; sa-vinaya-very mild and well-behaved; kṛṣṇa-sāra-tanaya-of the calf of the black deer; tanutara-small; subhaga-beautiful; śiva-tama-most auspicious; akhara-soft; khura-of the hooves; pada-paṅktibhiḥ-by the series of the marks; draviṇa-vidhura-āturasya-who is very aggrieved because of loss of wealth; kṛpaṇasya-a most unhappy creature; mama-for me; draviṇa-padavīm-the way to achieve that wealth; sūcayanti-indicating; ātmānam-her own personal body; ca-and; sarvataḥ-on all sides; kṛta-kautukam-ornamented; dvijānām-of the brāhmaṇas; svarga-apavarga-kāmānām-who are desirous of achieving heavenly planets or liberation; deva-yajanam-a place of sacrifice to the demigods; karoti-it makes.

After speaking like a madman in this way, Mahārāja Bharata got up and went outside. Seeing the footprints of the deer on the ground, he praised the footprints out of love, saying: O unfortunate Bharata, your austerities and penances are very insignificant compared to the penance and austerity undergone by this earth planet. Due to the earth's severe penances, the footprints of this deer, which are small, beautiful, most auspicious and soft, are imprinted on the surface of this fortunate planet. This series of footprints show a person like me, who am bereaved due to loss of the deer, how the animal has passed through the forest and how I can regain my lost wealth. By these footprints, this land has become a proper place for brāhmaṇas who desire heavenly planets or liberation to execute sacrifices to the demigods.

It is said that when a person becomes overly involved in loving affairs, he forgets himself as well as others, and he forgets how to act and how to speak. It is said that once when a man's son was blind since birth, the father, out of staunch affection for the child, named him Padmalocana, or "lotus-eyed." This is the situation arising from blind love. Bharata Mahārāja gradually fell into this condition due to his material love for the deer. It is said in the smṛti-śāstra:

yasmin deśe mṛgaḥ kṛṣṇas
tasmin dharmānn ivodhata

"That tract of land wherein the footprints of a black deer can be seen is to be understood as a suitable place to execute religious rituals."

TEXT 24

api svid asau bhagavān uḍu-patir enaṁ mṛga-pati-bhayān mṛta-mātaraṁ mṛga-bālakaṁ svāśrama-paribhraṣṭam anukampayā kṛpaṇa-jana-vatsalaḥ paripāti.

SYNONYMS

api svit-can it be; asau-that; bhagavān-most powerful; uḍu-patiḥ-the moon; enam-this; mṛga-pati-bhayāt-because of fear of the lion; mṛta-mātaram-who lost its mother; mṛga-bālakam-the son of a deer; sva-āśrama-paribhraṣṭam-who strayed from its āśrama; anukampayā-out of compassion; kṛpaṇa-jana-vatsalaḥ-(the moon) who is very kind to the unhappy men; paripāti-now is protecting it.

Mahārāja Bharata continued to speak like a madman. Seeing above his head the dark marks on the rising moon, which resembled a deer, he said: Can it be that the moon, who is so kind to an unhappy man, might also be kind upon my deer, knowing that it has strayed from home and has become motherless? This moon has given the deer shelter near itself just to protect it from the fearful attacks of a lion.

TEXT 25

kiṁ vātmaja-viśleṣa-jvara-dava-dahana-śikhābhir upatapyamāna-hṛdaya-sthala-nalinīkaṁ mām upasṛta-mṛgī-tanayaṁ śiśira-śāntānurāga-guṇita-nija-vadana-salilāmṛtamaya-gabhastibhiḥ svadhayatīti ca.

SYNONYMS

kim vā-or it may be; ātma-ja-from the son; viśleṣa-because of separation; jvara-the heat; dava-dahana-of the forest fire; śikhābhiḥ-by the flames; upatapyamāna-being burned; hṛdaya-the heart; sthala-nalinīkam-compared to a red lotus flower; mām-unto me; upasṛta-mṛgī-tanayam-to whom the son of the deer was so submissive; śiśira-śānta-which is so peaceful and cool; anurāga-out of love; guṇita-flowing; nija-vadana-salila-the water from its mouth; amṛta-maya-as good as nectar; gabhastibhiḥ-by the rays of the moon; svadhayati-is giving me pleasure; iti-thus; ca-and.

After perceiving the moonshine, Mahārāja Bharata continued speaking like a crazy person. He said: The deer's son was so submissive and dear to me that due to its separation I am feeling separation from my own son. Due to the burning fever of this separation, I am suffering as if inflamed by a forest fire. My heart, which is like the lily of the land, is now burning. Seeing me so distressed, the moon is certainly splashing its shining nectar upon me-just as a friend throws water on another friend who has a high fever. In this way, the moon is bringing me happiness.

According to Āyur-vedic treatment, it is said that if one has a high fever, someone should splash him with water after gargling this water. In this way the fever subsides. Although Bharata Mahārāja was very aggrieved due to the separation of his so-called son, the deer, he thought that the moon was splashing gargled water on him from its mouth and that this water would subdue his high fever, which was raging due to separation from the deer.

TEXT 26

evam aghaṭamāna-manorathākula-hṛdayo mṛga-dārakābhāsena svārabdha-karmaṇā yogārambhaṇato vibhraṁśitaḥ sa yoga-tāpaso bhagavad-ārādhana-lakṣaṇāc ca katham itarathā jāty-antara eṇa-kuṇaka āsaṅgaḥ sākṣān niḥśreyasa-pratipakṣatayā prāk-parityakta-dustyaja-hṛdayābhijātasya tasyaivam antarāya-vihata-yogārambhaṇasya rājarṣer bharatasya tāvan mṛgārbhaka-poṣaṇa-pālana-prīṇana-lālanānuṣaṅgeṇāvigaṇayata ātmānam ahir ivākhu-bilaṁ duratikramaḥ kālaḥ karāla-rabhasa āpadyata.

SYNONYMS

evam-in that way; aghaṭamāna-impossible to be achieved; manaḥ-ratha-by desires, which are like mental chariots; ākula-aggrieved; hṛdayaḥ-whose heart; mṛga-dāraka-ābhāsena-resembling the son of a deer; sva-ārabdha-karmaṇā-by the bad results of his unseen fruitive actions; yoga-ārambhaṇataḥ-from the activities of yoga performances; vibhraṁśitaḥ-fallen down; saḥ-he (Mahārāja Bharata); yoga-tāpasaḥ-executing the activities of mystic yoga and austerities; bhagavat-ārādhana-lakṣaṇāt-from the activities of devotional service rendered to the Supreme Personality of Godhead; ca-and; katham-how; itarathā-else; jāti-antare-belonging to a different species of life; eṇa-kuṇake-to the body of a deer calf; āsaṅgaḥ-so much affectionate attachment; sākṣāt-directly; niḥśreyasa-to achieve the ultimate goal of life; pratipakṣatayā-with the quality of being an obstacle; prāk-who previously; parityakta-given up; dustyaja-although very difficult to give up; hṛdaya-abhijātasya-his sons, born of his own heart; tasya-of him; evam-thus; antarāya-by that obstacle; vihata-obstructed; yoga-ārambhaṇasya-whose path of executing the mystic yoga practices; rāja-ṛṣeḥ-of the great saintly King; bharatasya-of Mahārāja Bharata; tāvat-in that way; mṛga-arbhaka-the son of a deer; poṣaṇa-i n maintaining; pālana-in protecting; prīṇana-in making happy; lālana-in fondling; anuṣaṅgeṇa-by constant absorption; avigaṇayataḥ-neglecting; ātmānam-his own soul; ahiḥ iva-like a serpent; ākhu-bilam-the hole of a mouse; duratikramaḥ-unsurpassable; kālaḥ-ultimate death; karāla-terrible; rabhasaḥ-having speed; āpadyata-arrived.

Śukadeva Gosvāmī continued: My dear King, in this way Bharata Mahārāja was overwhelmed by an uncontrollable desire which was manifest in the form of the deer. Due to the fruitive results of his past deeds, he fell down from mystic yoga, austerity and worship of the Supreme Personality of Godhead. If it were not due to his past fruitive activity, how could he have been attracted to the deer after giving up the association of his own son and family, considering them stumbling blocks on the path of spiritual life? How could he show such uncontrollable affection for a deer? This was definitely due to his past karma. The King was so engrossed in petting and maintaining the deer that he fell down from his spiritual activities. In due course of time, insurmountable death, which is compared to a venomous snake that enters the hole created by a mouse, situated itself before him.

As will be seen in later verses, Bharata Mahārāja, at the time of death, would be forced to accept the body of a deer due to his attraction for the deer. In this regard, a question may be raised. How can a devotee be affected by his past misconduct and vicious activities? In Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: "For those engaged in devotional service, bhakti-bhajana, the results of past deeds are indemnified." According to this, Bharata Mahārāja could not be punished for his past misdeeds. The conclusion must be that Mahārāja Bharata purposefully became over-addicted to the deer and neglected his spiritual advancement. To immediately rectify his mistake, for a short time he was awarded the body of a deer. This was just to increase his desire for mature devotional service. Although Bharata Mahārāja was awarded the body of an animal, he did not forget what had previously happened due to his purposeful mistake. He was very anxious to get out of his deer body, and this indicates that his affection for devotional service was intensified, so much so that he was quickly to attain perfection in a brāhmaṇa body in the next life. It is with this conviction that we declare in our Back to Godhead magazine that devotees like the gosvāmīs living in Vṛndāvana who purposely commit some sinful activity are born in the bodies of dogs, monkeys and tortoises in that holy land. Thus they take on these lower life forms for a short while. and after they give up those animal bodies, they are again promoted to the spiritual world. Such punishment is only for a short period, and it is not due to past karma. It may appear to be due to past karma, but it is offered to rectify the devotee and bring him to pure devotional service.

TEXT 27

tadānīm api pārśva-vartinam ātmajam ivānuśocantam abhivīkṣamāṇo mṛga evābhiniveśita-manā visṛjya lokam imaṁ saha mṛgeṇa kalevaraṁ mṛtam anu na mṛta-janmānusmṛtir itaravan mṛga-śarīram avāpa.

SYNONYMS

tadānīm-at that time; api-indeed; pārśva-vartinam-by the side of his deathbed; ātma-jam-his own son; iva-like; anuśocantam-lamenting; abhivīkṣamāṇaḥ-seeing; mṛge-in the deer; eva-certainly; abhiniveśita-manāḥ-his mind was absorbed; visṛjya-giving up; lokam-world; imam-this; saha-with; mṛgeṇa-the deer; kalevaram-his body; mṛtam-died; anu-thereafter; na-not; mṛta-destroyed; janma-anusmṛtiḥ-remembrance of the incident before his death; itara-vat-like others; mṛga-śarīram-the body of a deer; avāpa-got.

At the time of death, the King saw that the deer was sitting by his side, exactly like his own son, and was lamenting his death. Actually the mind of the King was absorbed in the body of the deer, and consequently-like those bereft of Kṛṣṇa consciousness-he left the world, the deer, and his material body and acquired the body of a deer. However, there was one advantage. Although he lost his human body and received the body of a deer, he did not forget the incidents of his past life.

There was a difference between Bharata Mahārāja's acquiring a deer body and others' acquiring different bodies according to their mental condition at the time of death. After death, others forget everything that has happened in their past lives, but Bharata Mahārāja did not forget. According to Bhagavad-gītā:

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6)

After quitting his body, a person gets another body according to his mental condition at the time of death. At death, a person always think; of that subject matter in which he has been engrossed during his life. According to this law, because Bharata Mahārāja was always thinking of the deer and forgetting his worship of the Supreme Lord, he acquired the body of a deer. However, due to his having been elevated to the topmost platform of devotional service, he did not forget the incidents of his past life. This special benediction saved him from further deterioration. Due to his past activities in devotional service, he became determined to finish his devotional service even in the body of a deer. It is therefore said in this verse, mṛtam, although he had died, anu, afterwards, na mṛta janmānusmṛtir itaravat, he did not forget the incidents of his past life as others forget them. As stated in Brahma-saṁhitā: karmāṇi nirdahati kintu ca bhakti-bhājām (Brahma-saṁhitā 5.54). It is proved herein that due to the grace of the Supreme Lord, a devotee is never vanquished. Due to his willful neglect of devotional service, a devotee may be punished for a short time, but he again revives his devotional service and returns home. back to Godhead.

TEXT 28

tatrāpi ha vā ātmano mṛgatva-kāraṇaṁ bhagavad-ārādhana-samīhānubhāvenānusmṛtya bhṛśam anutapyamāna āha.

SYNONYMS

tatra api-in that birth; ha vā-indeed; ātmanaḥ-of himself; mṛgatva-kāraṇam-the cause of accepting the body of a deer; bhagavat-ārādhana-samīhā-of past activities in devotional service; anubhāvena-by consequence; anusmṛtya-remembering; bhṛśam-always; anutapya-mānaḥ-repenting; āha-said.

Although in the body of a deer, Bharata Mahārāja, due to his rigid devotional service in his past life, could understand the cause of his birth in that body. Considering his past and present life, he constantly repented his activities, speaking in the following way.

This is a special concession for a devotee. Even if he attains a body that is nonhuman, by the grace of the Supreme Personality of Godhead he advances further in devotional service, whether by remembering his past life or by natural causes. It is not easy for a common man to remember the activities of his past life, but Bharata Mahārāja could remember his past activities due to his great sacrifices and engagement in devotional service.

TEXT 29

aho kaṣṭaṁ bhraṣṭo 'ham ātmavatām anupathād yad-vimukta-samasta-saṅgasya vivikta-puṇyāraṇya-śaraṇasyātmavata ātmani sarveṣām ātmanāṁ bhagavati vāsudeve tad-anuśravaṇa-manana-saṅkīrtanārādhanānusmaraṇābhiyogenāśūnya-sakala-yāmena kālena samāveśitaṁ samāhitaṁ kārtsnyena manas tat tu punar mamābudhasyārān mṛga-sutam anu parisusrāva.

SYNONYMS

aho kaṣṭam-alas, what a miserable condition of life; bhraṣṭaḥ-fallen; aham-I (am); ātma-vatām-of great devotees who have achieved perfection; anupathāt-from the way of life; yat-from which; vimukta-samasta-saṅgasya-although having given up the association of my real sons and home; vivikta-solitary; puṇya-araṇya-of a sacred forest; śaraṇasya-who had taken shelter; ātma-vataḥ-of one who had become perfectly situated on the transcendental platform; ātmani-in the Supersoul; sarveṣām-of all; ātmanām-living entities; bhagavati-unto the Supreme Personality of Godhead; vāsudeve-Lord Vāsudeva; tat-of Him; anuśravaṇa-constantly hearing; manana-thinking; saṅkīrtana-chanting; ārādhana-worshiping; anusmaraṇa-constantly remembering; abhiyogena-by absorption in; aśūnya-filled; sakala-yāmena-in which all the hours; kālena-by time; samāveśitam-fully established; samāhitam-fixed; kārtsnyena-totally; manaḥ-the mind in such a situation; tat-that mind; tu-but; punaḥ-again; mama-of me; abudhasya-a great fool; ārāt-from a great distance; mṛga-sutam-the son of a deer; anu-being affected by; parisusrāva-fell down.

In the body of a deer, Bharata Mahārāja began to lament: What misfortune! I have fallen from the path of the self-realized. I gave up my real sons, wife and home to advance in spiritual life, and I took shelter in a solitary holy place in the forest. I became self-controlled and self-realized, and I engaged constantly in devotional service, hearing, thinking, chanting, worshiping and remembering the Supreme Personality of Godhead, Vāsudeva. I was successful in my attempt, so much so that my mind was always absorbed in devotional service. However, due to my personal foolishness, my mind again became attached-this time to a deer. Now I have obtained the body of a deer and have fallen far from my devotional practices.

Due to his stringent execution of devotional service. Mahārāja Bharata could remember the activities of his past life and how he was raised to the spiritual platform. Due to his foolishness, he became attached to an insignificant deer and thus fell down and had to accept the body of a deer. This is significant for every devotee. If we misuse our position and think that we are fully engaged in devotional service and can do whatever we like, we have to suffer like Bharata Mahārāja and be condemned to accept the type of body that impairs our devotional service. Only the human form is able to execute devotional service, but if we voluntarily give this up for sense gratification, we certainly have to be punished. This punishment is not exactly like that endured by an ordinary materialistic person. By the grace of the Supreme Lord, a devotee is punished in such a way that his eagerness to attain the lotus feet of Lord Vāsudeva is increased. By his intense desire, he returns home in the next lifetime. Devotional service is very completely described here: tad-anuśravaṇa-manana-saṅkīrtanārādhanānusmaranābhiyogena. The constant hearing and chanting of the glories of the Lord is recommended in Bhagavad-gītā: satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. Those who have taken to Kṛṣṇa consciousness should be very careful that not a single moment is wasted and that not a single moment is spent without chanting and remembering the Supreme Personality of Godhead and His activities. By His own actions and by the actions of His devotees, Kṛṣṇa teaches us how to become cautious in devotional service. Through the medium of Bharata Mahārāja, Kṛṣṇa teaches us that we must be careful in the discharge of devotional service. If we want to keep our minds completely fixed without deviation, we must engage them in devotional service full time. As far as the members of the International Society for Krishna Consciousness are concerned, they have sacrificed everything to push on this Kṛṣṇa consciousness movement. Yet they must take a lesson from the life of Bharata Mahārāja to be very cautious and to see that not a single moment is wasted in frivolous talk, sleep or voracious eating. Eating is not prohibited, but if we eat voraciously we shall certainly sleep more than required. Sense gratification ensues, and we may be degraded to a lower life form. In that way our spiritual progress may be checked at least for the time being. The best course is to take the advice of Śrīla Rūpa Gosvāmī: avyartha-kālatvam [Cc.Madhya 23.18-19]. We should see that every moment of our lives is utilized for the rendering of devotional service and nothing else. This is the secure position for one wanting to return home, back to Godhead.

TEXT 30

ity evaṁ nigūḍha-nirvedo visṛjya mṛgīṁ mātaraṁ punar bhagavat-kṣetram upaśama-śīla-muni-gaṇa-dayitaṁ śālagrāmaṁ pulastya-pulahāśramaṁ kālañjarāt pratyājagāma.

SYNONYMS

iti-thus; evam-in this way; nigūḍha-hidden; nirvedaḥ-completely unattached to material activities; visṛjya-giving up; mṛgīm-the deer; mātaram-its mother; punaḥ-again; bhagavat-kṣetram-the place where the Supreme Lord is worshiped; upaśama-śīla-completely detached from all material attachments; muni-gaṇa-dayitam-which is dear to the great saintly residents; śālagrāmam-the village known as Śālagrāma; pulastya-pulaha-āśramam-to the āśrama conducted by such great sages as Pulastya and Pulaha; kālañjarāt-from the Kālañjara Mountain, where he had taken his birth in the womb of a deer; pratyājagāma-he came back.

Although Bharata Mahārāja received the body of a deer, by constant repentance he became completely detached from all material things. He did not disclose these things to anyone, but he left his mother deer in a place known as Kālañjara Mountain, where he was born. He again went to the forest of Śālagrāma and to the āśrama of Pulastya and Pulaha.

It is significant that Mahārāja Bharata, by the grace of Vāsudeva, remembered his past life. He did not waste a moment; he returned to Pulaha-āśrama to the village known as Śālagrāma. Association is very meaningful; therefore ISKCON tries to perfect one who enters the society. The members of this society should always remember that the society is not like a free hotel. All the members should be very careful to execute their spiritual duties so that whoever comes will automatically become a devotee and will be able to return back to Godhead in this very life. Although Bharata Mahārāja acquired the body of a deer, he again left his hearth and home, in this case the Mountain Kālañjara. No one should be captivated by his birthplace and family; one should take shelter of the association of devotees and cultivate Kṛṣṇa consciousness.

TEXT 31

tasminn api kālaṁ pratīkṣamāṇaḥ saṅgāc ca bhṛśam udvigna ātma-sahacaraḥ śuṣka-parṇa-tṛṇa-vīrudhā vartamāno mṛgatva-nimittāvasānam eva gaṇayan mṛga-śarīraṁ tīrthodaka-klinnam ut-sasarja.

SYNONYMS

tasmin api-in that āśrama (Pulaha-āśrama); kālam-the end of the duration of life in the deer body; pratīkṣamāṇaḥ-always waiting for; saṅgāt-from association; ca-and; bhṛśam-constantly; udvignaḥ-full of anxiety; ātma-sahacaraḥ-having the Supersoul as the only constant companion (no one should think of being alone); śuṣka-parṇa-tṛṇa-vīrudhā-by eating only the dry leaves and herbs; vartamānaḥ-existing; mṛgatva-nimitta-of the cause of a deer's body; avasānam-the end; eva-only; gaṇayan-considering; mṛga-śarīram-the body of a deer; tīrtha-udaka-klinnam-bathing in the water of that holy place; utsasarja-gave up.

Remaining in that āśrama, the great King Bharata Mahārāja was now very careful not to fall victim to bad association. Without disclosing his past to anyone, he remained in that āśrama and ate dry leaves only. He was not exactly alone, for he had the association of the Supersoul. In this way he waited for death in the body of a deer. Bathing in that holy place, he finally gave up that body.

Holy places like Vṛndāvana, Hardwar, Prayāga and Jagannātha Purī are especially meant for the execution of devotional service. Vṛndāvana specifically is the most exalted and preferred holy place for Vaiṣṇava devotees of Lord Kṛṣṇa who are aspiring to return back to Godhead, the Vaikuṇṭha planets. There are many devotees in Vṛndāvana who regularly bathe in the Yamunā, and this cleanses all the contamination of the material world. By constantly chanting and hearing the holy names and pastimes of the Supreme Lord, one certainly becomes purified and becomes a fit candidate for liberation. However, if one purposefully falls victim to sense gratification, he has to be punished, at least for one lifetime, like Bharata Mahārāja.

Thus end the Bhaktivedanta purports of the Fifth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "A Description of the Character of Bharata Mahārāja."

Chapter Nine

The Supreme Character of Jaḍa Bharata

In this chapter Bharata Mahārāja's attainment of the body of a brāhmaṇa is described. In this body he remained like one dull, deaf and dumb, so much so that when he was brought before the goddess Kālī to be killed as a sacrifice, he never protested but remained silent. After having given up the body of a deer, he took birth in the womb of the youngest wife of a brāhmaṇa. In this life he could also remember the activities of his past life, and in order to avoid the influence of society, he remained like a deaf and dumb person. He was very careful not to fall down again. He did not mix with anyone who was not a devotee. This process should be adopted by every devotee. As advised by Śrī Caitanya Mahāprabhu: asat-saṅga-tyāga-ei vaiṣṇava-ācāra. One should strictly avoid the company of nondevotees, even though they may be family members. When Bharata Mahārāja was in the body of a brāhmaṇa, the people in the neighborhood thought of him as a crazy, dull fellow, but within he was always chanting and remembering Vāsudeva, the Supreme Personality of Godhead. Although his father wanted to give him an education and purify him as a brāhmaṇa by offering him the sacred thread, he remained in such a way that his father and mother could understand that he was crazy and not interested in the reformatory method. Nonetheless, he remained fully Kṛṣṇa conscious, even without undergoing such official ceremonies. Due to his silence, some people who were no better than animals began to tease him in many ways, but he tolerated this. After the death of his father and mother, his stepmother and stepbrothers began to treat him very poorly. They would give him the most condemned food, but still he did not mind; he remained completely absorbed in Kṛṣṇa consciousness. He was ordered by his stepbrothers and mother to guard a paddy field one night, and at that time the leader of a dacoit party took him away and tried to kill him by offering him as a sacrifice before Bhadra Kālī. When the dacoits brought Bharata Mahārāja before the goddess Kālī and raised a chopper to kill him, the goddess Kālī became immediately alarmed due to the mistreatment of a devotee. She came out of the deity and, taking the chopper in her own hands, killed all the dacoits there. Thus a pure devotee of the Supreme Personality of Godhead can remain silent despite the mistreatment of nondevotees. Rogues and dacoits who misbehave toward a devotee are punished at last by the arrangement of the Supreme Personality of Godhead.

TEXTS 1–2

śrī-śuka uvāca

atha kasyacid dvija-varasyāṅgiraḥ-pravarasya śama-dama-tapaḥ-svādhyāyādhyayana-tyāga-santoṣa-titikṣā-praśraya-vidyānasūyātma-jñānānanda-yuktasyātma-sadṛśa-śruta-śīlācāra-rūpaudārya-guṇā nava sodaryā aṅgajā babhūvur mithunaṁ ca yavīyasyāṁ bhāryāyām yas tu tatra pumāṁs taṁ parama-bhāgavataṁ rājarṣi-pravaraṁ bharatam utsṛṣṭa-mṛga-śarīraṁ carama-śarīreṇa vipratvaṁ gatam āhuḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī continued to speak; atha-thereafter; kasyacit-of some; dvija-varasya-brāhmaṇa; aṅgiraḥ-pravarasya-who came in the dynasty of the great saint Aṅgirā; śama-control of the mind; dama-control of the senses; tapaḥ-practice of austerities and penances; svādhyāya-recitation of the Vedic literatures; adhyayana-studying; tyāga-renunciation; santoṣa-satisfaction; titikṣā-tolerance; praśraya-very gentle; vidyā-knowledge; anasūya-without envy; ātma-jñāna-ānanda-satisfied in self-realization; yuktasya-who was qualified with; ātma-sadṛśa-and exactly like himself; śruta-in education; śīla-in character; ācāra-in behavior; rūpa-in beauty; audārya-in magnanimity; guṇāḥ-possessing all these qualities; nava sa-udaryāḥ-nine brothers born of the same womb; aṅga-jāḥ-sons; babhūvuḥ-were born; mithunam-a twin brother and sister; ca-and; yavīyasyām-in the youngest; bhāryāyām-wife; yaḥ-who; tu-but; tatra-there; pumān-the male child; tam-him; parama-bhāgavatam-the most exalted devotee; rāja-ṛṣi-of saintly kings; pravaram-most honored; bharatam-Bharata Mahārāja; utsṛṣṭa-having given up; mṛga-śarīram-the body of a deer; carama-śarīreṇa-with the last body; vipratvam-being a brāhmaṇa; gatam-obtained; āhuḥ-they said.

Śrīla Śukadeva Gosvāmī continued: My dear King, after giving up the body of a deer, Bharata Mahārāja took birth in a very pure brāhmaṇa family. There was a brāhmaṇa who belonged to the dynasty of Aṅgirā. He was fully qualified with brahminical qualifications. He could control his mind and senses, and he had studied the Vedic literatures and other subsidiary literatures. He was expert in giving charity, and he was always satisfied, tolerant, very gentle, learned and nonenvious. He was self-realized and engaged in the devotional service of the Lord. He remained always in a trance. He had nine equally qualified sons by his first wife, and by his second wife he begot twins-a brother and a sister, of which the male child was said to be the topmost devotee and foremost of saintly kings-Bharata Mahārāja. This, then, is the story of the birth he took after giving up the body of a deer.

Bharata Mahārāja was a great devotee, but he did not attain success in one life. In Bhagavad-gītā it is said that a devotee who does not fulfill his devotional duties in one life is given the chance to be born in a fully qualified brāhmaṇa family or a rich kṣatriya or vaiśya family. Śucīnāṁ śrīmatāṁ gehe (Bg. 6.41). Bharata Mahārāja was the firstborn son of Mahārāja Ṛṣabha in a rich kṣatriya family, but due to his willful negligence of his spiritual duties and his excessive attachment to an insignificant deer, he was obliged to take birth as the son of a deer. However, due to his strong position as a devotee, he was gifted with the remembrance of his past life. Being repentant, he remained in a solitary forest and always thought of Kṛṣṇa. Then he was given the chance to take birth in a very good brāhmaṇa family.

TEXT 3

tatrāpi svajana-saṅgāc ca bhṛśam udvijamāno bhagavataḥ karma-bandha-vidhvaṁsana-śravaṇa-smaraṇa-guṇa-vivaraṇa-caraṇāravinda-yugalaṁ manasā vidadhad ātmanaḥ pratighātam āśaṅkamāno bhagavad-anugraheṇānusmṛta-sva-pūrva-janmāvalir ātmānam unmatta-jaḍāndha-badhira-svarūpeṇa darśayām āsa lokasya.

SYNONYMS

tatra api-in that brāhmaṇa birth also; sva-jana-saṅgāt-from association with relatives and friends; ca-and; bhṛśam-greatly; udvijamānaḥ-being always afraid that he would fall down again; bhagavataḥ-of the Supreme Personality of Godhead; karma-bandha-the bondage of the reactions of fruitive activities; vidhvaṁsana-which vanquishes; śravaṇa-hearing; smaraṇa-remembering; guṇa-vivaraṇa-hearing descriptions of the qualities of the Lord; caraṇa-aravinda-lotus feet; yugalam-the two; manasā-with the mind; vidadhat-always thinking of; ātmanaḥ-of his soul; pratighātam-obstruction on the path of devotional service; āśaṅkamānaḥ-always fearing; bhagavat-anugraheṇa-by the special mercy of the Supreme Personality of Godhead; anusmṛta-remembered; sva-pūrva-his own previous; janma-āvaliḥ-string of births; ātmānam-himself; unmatta-mad; jaḍa-dull; andha-blind; badhira-and deaf; svarūpeṇa-with these features; darśayām āsa-he exhibited; lokasya-to people in general.

Due to his being especially gifted with the Lord's mercy, Bharata Mahārāja could remember the incidents of his past life. Although he received the body of a brāhmaṇa, he was still very much afraid of his relatives and friends who were not devotees. He was always very cautious of such association because he feared that he would again fall down. Consequently he manifested himself before the public eye as a madman-dull, blind and deaf-so that others would not try to talk to him. In this way he saved himself from bad association. Within he was always thinking of the lotus feet of the Lord and chanting the Lord's glories, which save one from the bondage of fruitive action. In this way he saved himself from the onslaught of nondevotee associates.

Every living entity is bound by different activities due to association with the modes of nature. As stated in Bhagavad-gītā, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu: "This is due to his association with that material nature. Thus he meets with good and evil among various species." (Bg. 13.22)

We get different types of bodies among 8,400,000 species according to our karma. Karmaṇā daiva-netreṇa: we work under the influence of material nature contaminated by the three modes, and thus we get a certain type of body according to superior order. This is called karma-bandha. To get out of this karma-bandha, one must engage himself in devotional service. Then one will not be affected by the modes of material nature.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) To remain immune from the material qualities, one must engage himself in devotional service-śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. That is the perfection of life. When Mahārāja Bharata took birth as a brāhmaṇa, he was not very interested in the duties of a brāhmaṇa, but within he remained a pure Vaiṣṇava, always thinking of the lotus feet of the Lord. As advised in Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is the only process by which one can be saved from the danger of repeated birth and death.

TEXT 4

tasyāpi ha vā ātmajasya vipraḥ putra-snehānubaddha-manā āsamāvartanāt saṁskārān yathopadeśaṁ vidadhāna upanītasya ca punaḥ śaucācamanādīn karma-niyamān anabhipretān api samaśikṣayad anuśiṣṭena hi bhāvyaṁ pituḥ putreṇeti.

SYNONYMS

tasya-of him; api ha vā-certainly; ātma-jasya-of his son; vipraḥ-the brāhmaṇa father of Jaḍa Bharata (mad, crazy Bharata); putra-sneha-anubaddha-manāḥ-who was obliged by affection for his son; ā-sama-āvartanāt-until the end of the brahmacarya-āśrama; saṁskārān-the purificatory processes; yathā-upadeśam-as prescribed in the śāstras; vidadhānaḥ-performing; upanītasya-of one who has a sacred thread; ca-also; punaḥ-again; śauca-ācamana-ādīn-practice of cleanliness, washing of the mouth, legs and hands, etc.; karma-niyamān-the regulative principles of fruitive activities; anabhipretān api-although not wanted by Jaḍa Bharata; samaśikṣayat-taught; anuśiṣṭena-taught to follow the regulative principles; hi-indeed; bhāvyam-should be; pituḥ-from the father; putreṇa-the son; iti-thus.

The brāhmaṇa father's mind was always filled with affection for his son, Jaḍa Bharata [Bharata Mahārāja]. Therefore he was always attached to Jaḍa Bharata. Because Jaḍa Bharata was unfit to enter the gṛhastha-āśrama, he simply executed the purificatory process up to the end of the brahmacarya-āśrama. Although Jaḍa Bharata was unwilling to accept his father's instructions, the brāhmaṇa nonetheless instructed him in how to keep clean and how to wash, thinking that the son should be taught by the father.

Jaḍa Bharata was Bharata Mahārāja in the body of a brāhmaṇa, and he outwardly conducted himself as if he were dull, deaf, dumb and blind. Actually he was quite alert within. He knew perfectly well of the results of fruitive activity and the results of devotional service. In the body of a brāhmaṇa, Mahārāja Bharata was completely absorbed in devotional service within; therefore it was not at all necessary for him to execute the regulative principles of fruitive activity. As confirmed in Śrīmad-Bhāgavatam: svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (Bhāg. 1.2.13). One has to satisfy Hari, the Supreme Personality of Godhead. That is the perfection of the regulative principles of fruitive activity. Besides that, it is stated in Śrīmad-Bhāgavatam:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

"Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord." (Bhāg. 1.2.8) These karma-kāṇḍa activities are required as long as one has not developed Kṛṣṇa consciousness. If one is developed in Kṛṣṇa consciousness, there is no need to execute the prior regulative principles of karma-kāṇḍa. Śrīla Mādhavendra Purī said, "O regulative principles of karma-kāṇḍa, please excuse me. I cannot follow all these regulative principles, for I am fully engaged in devotional service." He expressed the desire to sit somewhere beneath a tree and continue chanting the Hare Kṛṣṇa mahā-mantra. Consequently he did not execute all the regulative principles. Similarly, Haridāsa Ṭhākura was born in a Mohammedan family. From the very beginning of his life he was never trained in the karma-kāṇḍa system, but because he was always chanting the holy name of the Lord, Śrī Caitanya Mahāprabhu accepted him as nāmācārya, the authority in chanting the holy name. As Jaḍa Bharata, Bharata Mahārāja was always engaged in devotional service within his mind. Since he had executed the regulative principles continuously for three lives, he was not interested in continuing to execute them, although his brāhmaṇa father wanted him to do so.

TEXT 5

sa cāpi tad u ha pitṛ-sannidhāv evāsadhrīcīnam iva sma karoti chandāṁsy adhyāpayiṣyan saha vyāhṛtibhiḥ sapraṇava-śiras tripadīṁ sāvitrīṁ graiṣma-vāsantikān māsān adhīyānam apy asamaveta-rūpaṁ grāhayām āsa.

SYNONYMS

saḥ-he (Jaḍa Bharata); ca-also; api-indeed; tat u ha-that which was instructed by his father; pitṛ-sannidhau-in the presence of his father; eva-even; asadhrīcīnam iva-not correct, as if he could not understand anything; sma karoti-used to perform; chandāṁsi adhyāpayiṣyan-desiring to teach him Vedic mantras during the months beginning with Śrāvaṇa or during the period of Cāturmāsya; saha-along with; vyāhṛtibhiḥ-the utterance of the names of the heavenly planets (bhūḥ, bhuvaḥ, svaḥ); sa-praṇava-śiraḥ-headed by oṁkāra; tri-padīm-three-footed; sāvitrīm-the Gāyatrī mantra; graiṣma-vāsantikān-for four months, beginning with Caitra, on the fifteenth of May; māsān-the months; adhīyānam api-although fully studying; asamaveta-rūpam-in an incomplete form; grāhayām āsa-he made him learn.

Jaḍa Bharata behaved before his father like a fool, despite his father's adequately instructing him in Vedic knowledge. He behaved in that way so that his father would know that he was unfit for instruction and would abandon the attempt to instruct him further. He would behave in a completely opposite way. Although instructed to wash his hands after evacuating, he would wash them before. Nonetheless, his father wanted to give him Vedic instructions during the spring and summer. He tried to teach him the Gāyatrī mantra along with oṁkāra and vyāhṛti, but after four months, his father still was not successful in instructing him.

TEXT 6

evaṁ sva-tanuja ātmany anurāgāveśita-cittaḥ śaucādhyayana-vrata-niyama-gurv-anala-śuśrūṣaṇādy-aupakurvāṇaka-karmāṇy anabhiyuktāny api samanuśiṣṭena bhāvyam ity asad-āgrahaḥ putram anuśāsya svayaṁ tāvad anadhigata-manorathaḥ kālenāpramattena svayaṁ gṛha eva pramatta upasaṁhṛtaḥ.

SYNONYMS

evam-thus; sva-own; tanu-je-in his son, Jaḍa Bharata; ātmani-whom he considered to be himself; anurāga-āveśita-cittaḥ-the brāhmaṇa who was absorbed in love for his son; śauca-cleanliness; adhyayana-study of Vedic literature; vrata-accepting all the vows; niyama-regulative principles; guru-of the spiritual master; anala-of the fire; śuśrūṣaṇa-ādi-the service, etc.; aupakurvāṇaka-of the brahmacarya-āśrama; karmāṇi-all the activities; anabhiyuktāni api-although not liked by his son; samanuśiṣṭena-fully instructed; bhāvyam-should be; iti-thus; asat-āgrahaḥ-having unsuitable obstinacy; putram-his son; anuśāsya-instructing; svayam-himself; tāvat-in that way; anadhigata-manorathaḥ-not having fulfilled his desires; kālena-by the influence of time; apramattena-which is not forgetful; svayam-he himself; gṛhe-to his home; eva-certainly; pramattaḥ-being madly attached; upasaṁhṛtaḥ-died.

The brāhmaṇa father of Jaḍa Bharata considered his son his heart and soul, and therefore he was very much attached to him. He thought it wise to educate his son properly, and being absorbed in this unsuccessful endeavor, he tried to teach his son the rules and regulations of brahmacarya-including the execution of the Vedic vows, cleanliness, study of the Vedas, the regulative methods, service to the spiritual master and the method of offering a fire sacrifice. He tried his best to teach his son in this way, but all his endeavors failed. In his heart he hoped that his son would be a learned scholar, but all his attempts were unsuccessful. Like everyone, this brāhmaṇa was attached to his home, and he had forgotten that someday he would die. Death, however, was not forgetful. At the proper time, death appeared and took him away.

Those too attached to family life, who forget that death comes in the future to take them away, become attached and unable to finish their duty as human beings. The duty of human life is to solve all the problems of life, but instead people remain attached to family affairs and duties. Although they forget death, death will not forget them. Suddenly they will be kicked off the platform of a peaceful family life. One may forget that he has to die, but death never forgets. Death comes always at the right time. The brāhmaṇa father of Jaḍa Bharata wanted to teach his son the process of brahmacarya, but he was unsuccessful due to his son's unwillingness to undergo the process of Vedic advancement. Jaḍa Bharata was simply concerned with returning home, back to Godhead, by executing devotional service through śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. He did not care for the Vedic instructions of his father. When one is fully interested in the service of the Lord, he does not need to follow all the regulative principles enunciated in the Vedas. Of course, for an ordinary man, the Vedic principles are imperative. No one can avoid them. But when one has attained the perfection of devotional service, it is not very important to follow the Vedic principles. Lord Kṛṣṇa advised Arjuna to ascend to the platform of nistraiguṇya, the transcendental position above the Vedic principles.

traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." (Bg. 2.45)

TEXT 7

atha yavīyasī dvija-satī sva-garbha-jātaṁ mithunaṁ sapatnyā upanyasya svayam anusaṁsthayā patilokam agāt.

SYNONYMS

atha-thereafter; yavīyasī-the youngest; dvija-satī-wife of the brāhmaṇa; sva-garbha-jātam-born of her womb; mithunam-the twins; sapatnyai-unto the co-wife; upanyasya-entrusting; svayam-personally; anusaṁsthayā-by following her husband; pati-lokam-the planet named Patiloka; agāt-went to.

Thereafter, the brāhmaṇa's younger wife, after entrusting her twin children-the boy and girl-to the elder wife, departed for Patiloka, voluntarily dying with her husband.

TEXT 8

pitary uparate bhrātara enam atat-prabhāva-vidas trayyāṁ vidyāyām eva paryavasita-matayo na para-vidyāyāṁ jaḍa-matir iti bhrātur anuśāsana-nirbandhān nyavṛtsanta.

SYNONYMS

pitari uparate-after the death of the father; bhrātaraḥ-the stepbrothers; enam-unto this Bharata (Jaḍa Bharata); a-tat-prabhāva-vidaḥ-without understanding his exalted position; trayyām-of the three Vedas; vidyāyām-in the matter of material ritualistic knowledge; eva-indeed; paryavasita-settled; matayaḥ-whose minds; na-not; para-vidyāyām-in the transcendental knowledge of spiritual life (devotional service); jaḍa-matiḥ-most dull intelligence; iti-thus; bhrātuḥ-their brother (Jaḍa Bharata); anuśāsana-nirbandhāt-from the endeavor to teach; nyavṛtsanta-stopped.

After the father died, the nine stepbrothers of Jaḍa Bharata, who considered Jaḍa Bharata dull and brainless, abandoned the father's attempt to give Jaḍa Bharata a complete education. The stepbrothers of Jaḍa Bharata were learned in the three Vedas-the Ṛg Veda, Sāma Veda and Yajur Veda-which very much encourage fruitive activity. The nine brothers were not at all spiritually enlightened in devotional service to the Lord. Consequently they could not understand the highly exalted position of Jaḍa Bharata.

TEXTS 9–10

sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācñayā yadṛcchayā vopasāditam alpaṁ bahu mṛṣṭaṁ kadannaṁ vābhyavaharati paraṁ nendriya-prīti-nimittam. nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ. śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṁhananāṅgaḥ sthaṇḍila-saṁveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṁjñayātaj-jñajanāvamato vicacāra.

SYNONYMS

saḥ ca-he also; prākṛtaiḥ-by common persons who have no access to spiritual knowledge; dvi-pada-paśubhiḥ-who are nothing but animals with two legs; unmatta-mad; jaḍa-dull; badhira-deaf; mūka-dumb; iti-thus; abhibhāṣyamāṇaḥ-being addressed; yadā-when; tat-anurūpāṇi-words suitable to reply to theirs; prabhāṣate-he used to speak; karmāṇi-activities; ca-also; kāryamāṇaḥ-being caused to execute; para-icchayā-by the order of others; karoti-he used to act; viṣṭitaḥ-by force; vetanataḥ-or by some wages; vā-either; yācñayā-by begging; yadṛcchayā-by its own accord; vā-or; upasāditam-gotten; alpam-a very small quantity; bahu-a large quantity; mṛṣṭam-very palatable; kat-annam-stale, tasteless foods; vā-or; abhyavaharati-he used to eat; param-only; na-not; indriya-prīti-nimittam-for the satisfaction of the senses; nitya-eternally; nivṛtta-stopped; nimitta-fruitive activity; sva-siddha-by self-accomplished; viśuddha-transcendental; anubhava-ānanda-blissful perception; sva-ātma-lābha-adhigamaḥ-who has achieved knowledge of the self; sukha-duḥkhayoḥ-in happiness and distress; dvandva-nimittayoḥ-in the causes of duality; asambhāvita-deha-abhimānaḥ-not identified with the body; śīta-in the winter; uṣṇa-in the summer; vāta-in the wind; varṣeṣu-in the rainfall; vṛṣaḥ-a bull; iva-like; anāvṛta-aṅgaḥ-uncovered body; pīnaḥ-very strong; saṁhanana-aṅgaḥ-whose limbs were firm; sthaṇḍila-saṁveśana-from lying down on the ground; anunmardana-without any massage; amajjana-without bathing; rajasā-by dirt; mahā-maṇiḥ-highly valuable gem; iva-like; anabhivyakta-unmanifested; brahma-varcasaḥ-spiritual splendor; ku-paṭa-āvṛta-covered by a dirty cloth; kaṭiḥ-whose loins; upavītena-with a sacred thread; uru-maṣiṇā-which was highly blackish due to dirt; dvi-jātiḥ-born in a brāhmaṇa family; iti-thus (saying out of contempt); brahma-bandhuḥ-a friend of a brāhmaṇa; iti-thus; saṁjñayā-by such names; a-tat-jña-jana-by persons not knowing his real position; avamataḥ-being disrespected; vicacāra-he wandered.

Degraded men are actually no better than animals. The only difference is that animals have four legs and such men have only two. These two-legged, animalistic men used to call Jaḍa Bharata mad, dull, deaf and dumb. They mistreated him, and Jaḍa Bharata behaved for them like a madman who was deaf, blind or dull. He did not protest or try to convince them that he was not so. If others wanted him to do something, he acted according to their desires. Whatever food he could acquire by begging or by wages, and whatever came of its own accord-be it a small quantity, palatable, stale or tasteless-he would accept and eat. He never ate anything for sense gratification because he was already liberated from the bodily conception, which induces one to accept palatable or unpalatable food. He was full in the transcendental consciousness of devotional service, and therefore he was unaffected by the dualities arising from the bodily conception. Actually his body was as strong as a bull's, and his limbs were very muscular. He didn't care for winter or summer, wind or rain, and he never covered his body at any time. He lay on the ground, and never smeared oil on his body or took a bath. Because his body was dirty, his spiritual effulgence and knowledge were covered, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish. Understanding that he was born in a brāhmaṇa family, people would call him a brahma-bandhu and other names. Being thus insulted and neglected by materialistic people, he wandered here and there.

Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who has no desire to maintain the body or who is not anxious to keep the body in order and who is satisfied in any condition must be either mad or liberated. Actually Bharata Mahārāja in his birth as Jaḍa Bharata was completely liberated from material dualities. He was a paramahaṁsa and therefore did not care for bodily comfort.

TEXT 11

yadā tu parata āhāraṁ karma-vetanata īhamānaḥ sva-bhrātṛbhir api kedāra-karmaṇi nirūpitas tad api karoti kintu na samaṁ viṣamaṁ nyūnam adhikam iti veda kaṇa-piṇyāka-phalī-karaṇa-kulmāṣa-sthālīpurīṣādīny apy amṛtavad abhyavaharati.

SYNONYMS

yadā-when; tu-but; parataḥ-from others; āhāram-food; karma-vetanataḥ-in exchange for wages from working; īhamānaḥ-looking for; sva-bhrātṛbhiḥ api-even by his own stepbrothers; kedāra-karmaṇi-in working in the field and adjusting the agricultural work; nirūpitaḥ-engaged; tat api-at that time also; karoti-he used to do; kintu-but; na-not; samam-level; viṣamam-uneven; nyūnam-deficient; adhikam-more raised; iti-thus; veda-he knew; kaṇa-broken rice; piṇyāka-oil cakes; phalī-karaṇa-the chaff of rice; kulmāṣa-worm-eaten grains; sthālī-purīṣa-ādīni-burned rice stuck to the pot and so on; api-even; amṛta-vat-like nectar; abhyavaharati-used to eat.

Jaḍa Bharata used to work only for food. His stepbrothers took advantage of this and engaged him in agricultural field work in exchange for some food, but actually he did not know how to work very well in the field. He did not know where to spread dirt or where to make the ground level or uneven. His brothers used to give him broken rice, oil cakes, the chaff of rice, worm-eaten grains and burned grains that had stuck to the pot, but he gladly accepted all this as if it were nectar. He did not hold any grudges and ate all this very gladly.

The platform of paramahaṁsa is described in Bhagavad-gītā (2.15): sama-duḥkha-sukhaṁ dhīraṁ so 'mṛtatvāya kalpate. When one is callous to all duality, the happiness and distress of this material world, one is fit for amṛtatva, eternal life. Bharata Mahārāja was determined to finish his business in this material world, and he did not at all care for the world of duality. He was complete in Kṛṣṇa consciousness and was oblivious to good and evil, happiness and distress. As stated in Caitanya-caritāmṛta (Antya 4.176):

'dvaite' bhadrābhadra-jñāna, saba-'manodharma'
'ei bhāla, ei manda',--saba 'bhrama'

"In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, 'This is good and this is bad,' is all a mistake." One has to understand that in the material world of duality, to think that this is good or that this is bad is simply a mental concoction. However, one should not imitate this consciousness; one should actually be situated on the spiritual platform of neutrality.

TEXT 12

atha kadācit kaścid vṛṣala-patir bhadra-kālyai puruṣa-paśum ālabhatāpatya-kāmaḥ.

SYNONYMS

atha-thereafter; kadācit-at some time; kaścit-some; vṛṣala-patiḥ-the leader of śūdras engaged in plundering the property of others; bhadra-kālyai-unto the goddess known as Bhadra Kālī; puruṣa-paśum-an animal in the shape of a man; ālabhata-started to sacrifice; apatya-kāmaḥ-desiring a son.

At this time, being desirous of obtaining a son, a leader of dacoits who came from a śūdra family wanted to worship the goddess Bhadra Kālī by offering her in sacrifice a dull man, who is considered no better than an animal.

Low-class men such as śūdras worship demigods like goddess Kālī, or Bhadra Kālī, for the fulfillment of material desires. To this end, they sometimes kill a human being before the deity. They generally choose a person who is not very intelligent-in other words, an animal in the shape of a man.

TEXT 13

tasya ha daiva-muktasya paśoḥ padavīṁ tad-anucarāḥ paridhāvanto niśi niśītha-samaye tamasāvṛtāyām anadhigata-paśava ākasmikena vidhinā kedārān vīrāsanena mṛga-varāhādibhyaḥ saṁrakṣamāṇam aṅgiraḥ-pravara-sutam apaśyan.

SYNONYMS

tasya-of the leader of the dacoits; ha-certainly; daiva-muktasya-by chance having escaped; paśoḥ-of the human animal; padavīm-the path; tat-anucarāḥ-his followers or assistants; paridhāvantaḥ-searching here and there to find; niśi-at night; niśītha-samaye-at midnight; tamasā āvṛtāyām-being covered by darkness; anadhigata-paśavaḥ-not catching the man-animal; ākasmikena vidhinā-by the unexpected law of providence; kedārān-the fields; vīra-āsanena-by a seat on a raised place; mṛga-varāha-ādibhyaḥ-from the deer, wild pigs and so on; saṁrakṣamāṇam-protecting; aṅgiraḥ-pravara-sutam-the son of the brāhmaṇa descending from the Āṅgirā family; apaśyan-they found.

The leader of the dacoits captured a man-animal for sacrifice, but he escaped, and the leader ordered his followers to find him. They ran in different directions but could not find him. Wandering here and there in the middle of the night, covered by dense darkness, they came to a paddy field where they saw the exalted son of the Āṅgirā family [Jaḍa Bharata], who was sitting in an elevated place guarding the field against the attacks of deer and wild pigs.

TEXT 14

atha ta enam anavadya-lakṣaṇam avamṛśya bhartṛ-karma-niṣpattiṁ manyamānā baddhvā raśanayā caṇḍikā-gṛham upaninyur mudā vikasita-vadanāḥ.

SYNONYMS

atha-thereafter; te-they (the servants of the leader of the dacoits); enam-this (Jaḍa Bharata); anavadya-lakṣaṇam-as bearing the characteristics of a dull animal because of a fat body like a bull's and because of being deaf and dumb; avamṛśya-recognizing; bhartṛ-karma-niṣpattim-the accomplishment of their master's work; manyamānāḥ-understanding; baddhvā-binding tightly; raśanayā-with ropes; caṇḍikā-gṛham-to the temple of goddess Kālī; upaninyuḥ-brought; mudā-with great happiness; vikasita-vadanāḥ-with bright faces.

The followers and servants of the dacoit chief considered Jaḍa Bharata to possess qualities quite suitable for a man-animal, and they decided that he was a perfect choice for sacrifice. Their faces bright with happiness, they bound him with ropes and brought him to the temple of the goddess Kālī.

In some parts of India, animalistic men are still sacrificed before the goddess Kālī. However, such a sacrifice is only performed by śūdras and dacoits. Their business is to plunder the wealthy, and to become successful they offer an animalistic man before the goddess Kālī. It should be noted that they never sacrifice an intelligent man before the goddess. In the body of a brāhmaṇa, Bharata Mahārāja appeared deaf and dumb, yet he was the most intelligent man in the world. Nonetheless, being completely surrendered unto the Supreme Personality of Godhead, he remained in that condition and did not protest being brought before the deity for slaughter. As we have learned from the previous verses, he was very strong and could have very easily avoided being bound with ropes, but he did not do anything. He simply depended on the Supreme Personality of Godhead for his protection. Śrīla Bhaktivinoda Ṭhākura describes surrender unto the Supreme Lord in this way:

mārabi rākhabi--yo icchā tohārā
nitya-dāsa-prati tuyā adhikārā

"My Lord, I am now surrendered unto You. I am Your eternal servant, and if You like You can kill me, or, if You like, You can protect me. In any case, I am fully surrendered unto You."

TEXT 15

atha paṇayas taṁ sva-vidhinābhiṣicyāhatena vāsasācchādya bhūṣaṇālepa-srak-tilakādibhir upaskṛtaṁ bhuktavantaṁ dhūpa-dīpa-mālya-lāja-kisalayāṅkura-phalopahāropetayā vaiśasa-saṁsthayā mahatā gīta-stuti-mṛdaṅga-paṇava-ghoṣeṇa ca puruṣa-paśuṁ bhadra-kālyāḥ purata upaveśayām āsuḥ.

SYNONYMS

atha-thereafter; paṇayaḥ-all the followers of the dacoit; tam-him (Jaḍa Bharata); sva-vidhinā-according to their own ritualistic principles; abhiṣicya-bathing; ahatena-with new; vāsasā-garments; ācchādya-covering; bhūṣaṇa-ornaments; ālepa-smearing the body with sandalwood pulp; srak-a flower garland; tilaka-ādibhiḥ-with markings on the body and so on; upaskṛtam-completely decorated; bhuktavantam-having eaten; dhūpa-with incense; dīpa-lamps; mālya-garlands; lāja-parched grain; kisalaya-aṅkura-twigs and sprouts; phala-fruits; upahāra-other paraphernalia; upetayā-fully equipped; vaiśasa-saṁsthayā-with complete arrangements for sacrifice; mahatā-great; gīta-stuti-of songs and prayers; mṛdaṅga-of the drums; paṇava-of the bugles; ghoṣeṇa-by vibration; ca-also; puruṣa-paśum-the man-animal; bhadra-kālyāḥ-of the goddess Kālī; purataḥ-just in front; upaveśayām āsuḥ-made him sit down.

After this, all the thieves, according to their imaginative ritual for killing animalistic men, bathed Jaḍa Bharata, dressed him in new clothes, decorated him with ornaments befitting an animal, smeared his body with scented oils and decorated him with tilaka, sandalwood pulp and garlands. They fed him sumptuously and then brought him before the goddess Kālī, offering her incense, lamps, garlands, parched grain, newly grown twigs, sprouts, fruits and flowers. In this way they worshiped the deity before killing the man-animal, and they vibrated songs and prayers and played drums and bugles. Jaḍa Bharata was then made to sit down before the deity.

In this verse the word sva-vidhinā (according to their own ritualistic principles) is very significant. According to the Vedic śāstras, everything must be done according to regulative principles, but here it is stated that the thieves and rogues devised their own process for killing an animalistic man. The tamasic śāstras give instructions for the sacrifice of an animal like a goat or buffalo before the goddess Kālī, but there is no mention of killing a man, however dull he may be. This process was manufactured by the dacoits themselves; therefore the word sva-vidhinā is used. Even at this time there are many sacrifices being conducted without reference to the Vedic scriptures. For instance, in Calcutta recently a slaughterhouse was being advertised as a temple of the goddess Kālī. Meat-eaters foolishly purchase meat from such shops, thinking it different from ordinary meat and taking it to be the prasāda of goddess Kālī. The sacrifice of a goat or a similar animal before the goddess Kālī is mentioned in śāstras just to keep people from eating slaughterhouse meat and becoming responsible for the killing of animals. The conditioned soul has a natural tendency toward sex and meat-eating; consequently the śāstras grant them some concessions. Actually the śāstras aim at putting an end to these abominable activities, but they impart some regulative principles so that gradually meat-eaters and sex hunters will be rectified.

TEXT 16

atha vṛṣala-rāja-paṇiḥ puruṣa-paśor asṛg-āsavena devīṁ bhadra-kālīṁ yakṣyamāṇas tad-abhimantritam asim ati-karāla-niśitam upādade.

SYNONYMS

atha-thereafter; vṛṣala-rāja-paṇiḥ-the so-called priest of the leader of the dacoits (one of the thieves); puruṣa-paśoḥ-of the animalistic man for being sacrificed (Bharata Mahārāja); asṛk-āsavena-with the liquor of blood; devīm-to the deity; bhadra-kālīm-the goddess Kālī; yakṣyamāṇaḥ-desiring to offer; tat-abhimantritam-consecrated by the mantra of Bhadra Kālī; asim-the sword; ati-karāla-very fearful; niśitam-finely sharpened; upādade-he took up.

At this time, one of the thieves, acting as the chief priest, was ready to offer the blood of Jaḍa Bharata, whom they imagined to be an animal-man, to the goddess Kālī to drink as a liquor. He therefore took up a very fearsome sword, which was very sharp and, consecrating it by the mantra of Bhadra Kālī, raised it to kill Jaḍa Bharata.

TEXT 17

iti teṣāṁ vṛṣalānāṁ rajas-tamaḥ-prakṛtīnāṁ dhana-mada-raja-utsikta-manasāṁ bhagavat-kalā-vīra-kulaṁ kadarthī-kṛtyotpathena svairaṁ viharatāṁ hiṁsā-vihārāṇāṁ karmāti-dāruṇaṁ yad brahma-bhūtasya sākṣād brahmarṣi-sutasya nirvairasya sarva-bhūta-suhṛdaḥ sūnāyām apy ananumatam ālambhanaṁ tad upalabhya brahma-tejasāti-durviṣaheṇa dandahyamānena vapuṣā sahasoccacāṭa saiva devī bhadra-kālī.

SYNONYMS

iti-thus; teṣām-of them; vṛṣalānām-the śūdras, by whom all religious principles are destroyed; rajaḥ-in passion; tamaḥ-in ignorance; prakṛtīnām-having natures; dhana-mada-in the form of infatuation by material wealth; rajaḥ-by passion; utsikta-puffed up; manasām-whose minds; bhagavat-kalā-an expansion of the plenary expansion of the Supreme Personality of Godhead; vīra-kulam-the group of elevated personalities (the brāhmaṇas); kat-arthī-kṛtya-disrespecting; utpathena-by a wrong path; svairam-independently; viharatām-who are proceeding; hiṁsā-vihārāṇām-whose business is to commit violence against others; karma-the activity; ati-dāruṇam-very fearful; yat-that which; brahma-bhūtasya-of a self-realized person born in a brāhmaṇa family; sākṣāt-directly; brahma-ṛṣi-sutasya-of the son born of a brāhmaṇa exalted in spiritual consciousness; nirvairasya-who had no enemies; sarva-bhūta-suhṛdaḥ-a well-wisher to all others; sūnāyām-at the last moment; api-even though; ananumatam-not being sanctioned by law; ālambhanam-against the desire of the Lord; tat-that; upalabhya-perceiving; brahma-tejasā-with the effulgence of spiritual bliss; ati-durviṣaheṇa-being too bright and unbearable; dandahyamānena-burning; vapuṣā-with a physical body; sahasā-suddenly; uccacāṭa-fractured (the deity); sā-she; eva-indeed; devī-the goddess; bhadra-kālī-Bhadra Kālī.

All the rogues and thieves who had made arrangements for the worship of goddess Kālī were low minded and bound to the modes of passion and ignorance. They were overpowered by the desire to become very rich; therefore they had the audacity to disobey the injunctions of the Vedas, so much so that they were prepared to kill Jaḍa Bharata, a self-realized soul born in a brāhmaṇa family. Due to their envy, these dacoits brought him before the goddess Kālī for sacrifice. Such people are always addicted to envious activities, and therefore they dared to try to kill Jaḍa Bharata. Jaḍa Bharata was the best friend of all living entities. He was no one's enemy, and he was always absorbed in meditation on the Supreme Personality of Godhead. He was born of a good brāhmaṇa father, and killing him was forbidden, even though he might have been an enemy or aggressive person. In any case, there was no reason to kill Jaḍa Bharata, and the goddess Kālī could not bear this. She could immediately understand that these sinful dacoits were about to kill a great devotee of the Lord. Suddenly the deity's body burst asunder, and the goddess Kālī personally emerged from it in a body burning with an intense and intolerable effulgence.

According to the Vedic injunctions, only an aggressor can be killed. If a person comes with an intent to kill, one can immediately take action and kill in self-defense. It is also stated that one can be killed if he comes to set fire to the home or to pollute or kidnap one's wife. Lord Rāmacandra killed the entire family of Rāvaṇa because Rāvaṇa kidnapped His wife, Sītādevī. However, killing is not sanctioned in the śāstras for other purposes. The killing of animals in sacrifice to the demigods, who are expansions of the Supreme Personality of Godhead, is sanctioned for those who eat meat. This is a kind of restriction for meat-eating. In other words, the slaughter of animals is also restricted by certain rules and regulations in the Vedas. Considering these points, there was no reason to kill Jaḍa Bharata, who was born in a respectable, highly exalted brāhmaṇa family. He was a God-realized soul and a well-wisher to all living entities. The Vedas did not at all sanction the killing of Jaḍa Bharata by rogues and thieves. Consequently the goddess Bhadra Kālī emerged from the deity to give protection to the Lord's devotee. Śrīla Viśvanātha Cakravartī Ṭhākura explains that due to the Brahman effulgence of such a devotee as Jaḍa Bharata, the deity was fractured. Only thieves and rogues in the modes of passion and ignorance and maddened by material opulence offer a man in sacrifice before the goddess Kālī. This is not sanctioned by the Vedic instructions. Presently there are many hundreds and thousands of slaughterhouses throughout the world that are maintained by a puffed-up population mad for material opulence. Such activities are never supported by the Bhāgavata school.

TEXT 18

bhṛśam amarṣa-roṣāveśa-rabhasa-vilasita-bhru-kuṭi-viṭapa-kuṭila-daṁṣṭrāruṇekṣaṇāṭopāti-bhayānaka-vadanā hantu-kāmevedaṁ mahāṭṭa-hāsam ati-saṁrambheṇa vimuñcantī tata utpatya pāpīyasāṁ duṣṭānāṁ tenaivāsinā vivṛkṇa-śīrṣṇāṁ galāt sravantam asṛg-āsavam atyuṣṇaṁ saha gaṇena nipīyāti-pāna-mada-vihvaloccaistarāṁ sva-pārṣadaiḥ saha jagau nanarta ca vijahāra ca śiraḥ-kanduka-līlayā.

SYNONYMS

bhṛśam-very highly; amarṣa-in intolerance of the offenses; roṣa-in anger; āveśa-of her absorption; rabhasa-vilasita-expanded by the force; bhru-kuṭi-of her eyebrows; viṭapa-the branches; kuṭila-curved; daṁṣṭra-teeth; aruṇa-īkṣaṇa-of reddish eyes; āṭopa-by the agitation; ati-very much; bhayānaka-fearful; vadanā-having a face; hantu-kāmā-desirous to destroy; iva-as if; idam-this universe; mahā-aṭṭa-hāsam-a greatly fearful laugh; ati-great; saṁrambheṇa-because of anger; vimuñcantī-releasing; tataḥ-from that altar; utpatya-coming forth; pāpīyasām-of all the sinful; duṣṭānām-great offenders; tena eva asinā-by that same chopper; vivṛkṇa-separated; śīrṣṇām-whose heads; galāt-from the neck; sravantam-oozing out; asṛk-āsavam-the blood, compared to an intoxicating beverage; ati-uṣṇam-very hot; saha-with; gaṇena-her associates; nipīya-drinking; ati-pāna-from drinking so much; mada-by intoxication; vihvalā-overwhelmed; uccaiḥ-tarām-very loudly; sva-pārṣadaiḥ-her own associates; saha-with; jagau-sang; nanarta-danced; ca-also; vijahāra-played; ca-also; śiraḥ-kanduka-using the heads as balls; līlayā-by sports.

Intolerant of the offenses committed, the infuriated goddess Kālī flashed her eyes and displayed her fierce, curved teeth. Her reddish eyes glowed, and she displayed her fearsome features. She assumed a frightening body, as if she were prepared to destroy the entire creation. Leaping violently from the altar, she immediately decapitated all the rogues and thieves with the very sword with which they had intended to kill Jaḍa Bharata. She then began to drink the hot blood that flowed from the necks of the beheaded rogues and thieves, as if this blood were liquor. Indeed, she drank this intoxicant with her associates, who were witches and female demons. Becoming intoxicated with this blood, they all began to sing very loudly and dance as though prepared to annihilate the entire universe. At the same time, they began to play with the heads of the rogues and thieves, tossing them about as if they were balls.

It is evident from this verse that the devotees of goddess Kālī are not at all favored by her. It is goddess Kālī's work to kill and punish the demons. Goddess Kālī (Durgā) engages in decapitating many demons, dacoits and other unwanted elements in society. Neglecting Kṛṣṇa consciousness, foolish people try to satisfy the goddess by offering her many abominable things, but ultimately when there is a little discrepancy in this worship, the goddess punishes the worshiper by taking his life. Demoniac people worship goddess Kālī to obtain some material benefit, but they are not excused of the sins performed in the name of worship. To sacrifice a man or animal before the deity is specifically forbidden.

TEXT 19

evam eva khalu mahad-abhicārāti-kramaḥ kārtsnyenātmane phalati.

SYNONYMS

evam eva-in this way; khalu-indeed; mahat-to great personalities; abhicāra-in the form of envy; ati-kramaḥ-the limit of offense; kārtsnyena-always; ātmane-unto oneself; phalati-gives the result.

When an envious person commits an offense before a great personality, he is always punished in the way mentioned above.

TEXT 20

na vā etad viṣṇudatta mahad-adbhutaṁ yad asambhramaḥ sva-śiraś-chedana āpatite 'pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ nirvairāṇāṁ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvaiḥ parirakṣyamāṇānāṁ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṁ bhāgavata-paramahaṁsānām.

SYNONYMS

na-not; vā-or; etat-this; viṣṇu-datta-O Mahārāja Parīkṣit, who was protected by Lord Viṣṇu; mahat-a great; adbhutam-wonder; yat-which; asambhramaḥ-lack of perplexity; sva-śiraḥ-chedane-when the chopping off of the head; āpatite-was about to happen; api-even though; vimukta-completely liberated from; deha-ādi-ātma-bhāva-the false bodily concept of life; su-dṛḍha-very strong and tight; hṛdaya-granthīnām-of those whose knots within the heart; sarva-sattva-suhṛt-ātmanām-of persons who in their hearts always wish well to all living entities; nirvairāṇām-who do not find anyone as their enemy; sākṣāt-directly; bhagavatā-by the Supreme Personality of Godhead; animiṣa-invincible time; ari-vara-and the best of weapons, the Sudarśana cakra; āyudhena-by Him who possesses the weapons; apramattena-not agitated at any time; taiḥ taiḥ-by those respective; bhāvaiḥ-moods of the Supreme Personality of Godhead; parirakṣyamāṇānām-of persons who are protected; tat-pāda-mūlam-at the lotus feet of the Supreme Personality of Godhead; akutaścit-from nowhere; bhayam-fear; upasṛtānām-of those who have taken complete shelter; bhāgavata-of devotees of the Lord; parama-haṁsānām-of the most liberated persons.

Śukadeva Gosvāmī then said to Mahārāja Parīkṣit: O Viṣṇudatta, those who already know that the soul is separate from the body, who are liberated from the invincible knot in the heart, who are always engaged in welfare activities for all living entities and who never contemplate harming anyone are always protected by the Supreme Personality of Godhead, who carries His disc [the Sudarśana cakra] and acts as supreme time to kill the demons and protect His devotees. The devotees always take shelter at the lotus feet of the Lord. Therefore at all times, even if threatened by decapitation, they remain unagitated. For them, this is not at all wonderful.

These are some of the great qualities of a pure devotee of the Supreme Personality of Godhead. First, a devotee is firmly convinced of his spiritual identity. He never identifies with the body; he is firmly convinced that the spirit soul is different from the body. Consequently he fears nothing. Even though his life may be threatened, he is not at all afraid. He does not even treat an enemy like an enemy. Such are the qualifications of devotees. Devotees are always fully dependent on the Supreme Personality of Godhead, and the Lord is always eager to give them all protection in all circumstances.

Thus end the Bhaktivedanta purports of the Fifth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Supreme Character of Jaḍa Bharata."

Chapter Ten

The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa

In this chapter Bharata Mahārāja, now Jaḍa Bharata, was successfully accepted by King Rahūgaṇa, ruler of the states known as Sindhu and Sauvīra. The King forced Jaḍa Bharata to carry his palanquin and chastised him because he did not carry it properly. A carrier of King Rahūgaṇa's palanquin was needed, and to fulfill this need the chief carriers found Jaḍa Bharata as the most likely person to do the work. He was therefore forced to carry the palanquin. Jaḍa Bharata, however, did not protest this proud order, but humbly accepted the job and carried the palanquin. While carrying it, however, he was very careful to see that he did not step on an ant, and whenever he saw one, he would stop until the ant had passed. Because of this, he could not keep pace with the other carriers. The King within the palanquin became very disturbed and chastised Jaḍa Bharata with filthy language, but Jaḍa Bharata, being completely freed from the bodily conception, did not protest; he proceeded carrying the palanquin. When he continued as before, the King threatened him with punishment, and being threatened by the King, Jaḍa Bharata began to talk. He protested against the filthy language used by the King when the King chastised him, and the King, hearing the instructions of Jaḍa Bharata, was awakened to his real knowledge. When he came to his consciousness, he understood that he had offended a great, learned and saintly person. At that time he very humbly and respectfully prayed to Jaḍa Bharata. He now wanted to understand the deep meaning of the philosophical words used by Jaḍa Bharata, and with great sincerity, he begged his pardon. He admitted that if one offends the lotus feet of a pure devotee, he is certainly punished by the trident of Lord Śiva.

TEXT 1

śrī-śuka uvāca

atha sindhu-sauvīra-pate rahūgaṇasya vrajata ikṣumatyās taṭe tat-kula-patinā śibikā-vāha-puruṣānveṣaṇa-samaye daivenopasāditaḥ sa dvija-vara upalabdha eṣa pīvā yuvā saṁhananāṅgo go-kharavad dhuraṁ voḍhum alam iti pūrva-viṣṭi-gṛhītaiḥ saha gṛhītaḥ prasabham atad-arha uvāha śibikāṁ sa mahānubhāvaḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī continued to speak; atha-thus; sindhu-sauvīra-pateḥ-of the ruler of the states known as Sindhu and Sauvīra; rahū-gaṇasya-the King known as Rahūgaṇa; vrajataḥ-while going (to the āśrama of Kapila); ikṣu-matyāḥ taṭe-on the bank of the river known as Ikṣumatī; tat-kula-patinā-by the leader of the palanquin carriers; śibikā-vāha-to become a carrier of the palanquin; puruṣa-anveṣaṇa-samaye-at the time of searching for a man; daivena-by chance; upasāditaḥ-led near; saḥ-that; dvija-varaḥ-Jaḍa Bharata, the son of a brāhmaṇa; upalabdhaḥ-obtained; eṣaḥ-this man; pīvā-very strong and stout; yuvā-young; saṁhanana-aṅgaḥ-having very firm limbs; go-khara-vat-like a cow or an ass; dhuram-a load; voḍhum-to carry; alam-able; iti-thus thinking; pūrva-viṣṭi-gṛhītaiḥ-others who were formerly forced to do the task; saha-with; gṛhītaḥ-being taken; prasabham-by force; a-tat-arhaḥ-although not fit for carrying the palanquin; uvāha-carried; śibikām-the palanquin; saḥ-he; mahā-anubhāvaḥ-a great soul.

Śukadeva Gosvāmī continued: My dear King, after this, King Rahūgaṇa, ruler of the states known as Sindhu and Sauvīra, was going to Kapilāśrama. When the King's chief palanquin carriers reached the banks of the River Ikṣumatī, they needed another carrier. Therefore they began searching for someone, and by chance they came upon Jaḍa Bharata. They considered the fact that Jaḍa Bharata was very young and strong and had firm limbs. Like cows and asses, he was quite fit to carry loads. Thinking in this way, although the great soul Jaḍa Bharata was unfit for such work, they nonetheless unhesitatingly forced him to carry the palanquin.

TEXT 2

yadā hi dvija-varasyeṣu-mātrāvalokānugater na samāhitā puruṣa-gatis tadā viṣama-gatāṁ sva-śibikāṁ rahūgaṇa upadhārya puruṣān adhivahata āha he voḍhāraḥ sādhv atikramata kim iti viṣamam uhyate yānam iti.

SYNONYMS

yadā-when; hi-certainly; dvija-varasya-of Jaḍa Bharata; iṣu-mātra-the measurement of an arrow (three feet) ahead; avaloka-anugateḥ-from moving only after glancing; na samāhitā-not united; puruṣa-gatiḥ-the movement of the carriers; tadā-at that time; viṣama-gatām-becoming uneven; sva-śibikām-his own palanquin; rahūgaṇaḥ-King Rahūgaṇa; upadhārya-understanding; puruṣān-unto the men; adhivahataḥ-who were carrying the palanquin; āha-said; he-oh; voḍhāraḥ-carriers of the palanquin; sādhu atikramata-please walk evenly so that there will not be bouncing; kim iti-for what reason; viṣamam-uneven; uhyate-is being carried; yānam-the palanquin; iti-thus.

The palanquin, however, was very erratically carried by Jaḍa Bharata due to his sense of nonviolence. As he stepped forward, he checked before him every three feet to see whether he was about to step on ants. Consequently he could not keep pace with the other carriers. Due to this, the palanquin was shaking, and King Rahūgaṇa immediately asked the carriers, "Why are you carrying this palanquin unevenly? Better carry it properly."

Although Jaḍa Bharata was forced to carry the palanquin, he did not give up his sympathetic feelings toward the poor ants passing on the road. A devotee of the Lord does not forget his devotional service and other favorable activities, even when he is in a most distressful condition. Jaḍa Bharata was a qualified brāhmaṇa, highly elevated in spiritual knowledge, yet he was forced to carry the palanquin. He did not mind this, but while walking on the road, he could not forget his duty to avoid killing even an ant. A Vaiṣṇava is never envious or unnecessarily violent. There were many ants on the path, but Jaḍa Bharata took care by looking ahead three feet. When the ants were no longer in his way, he would place his foot on the ground. A Vaiṣṇava is always very kind at heart to all living entities. In His sāṅkhya-yoga, Lord Kapiladeva explains: suhṛdaḥ sarva-dehinām. Living entities assume different bodily forms. Those who are not Vaiṣṇavas consider only human society worthy of their sympathy, but Kṛṣṇa claims to be the supreme father of all life forms. Consequently the Vaiṣṇava takes care not to annihilate untimely or unnecessarily any life form. All living entities have to fulfill a certain duration for being encaged in a particular type of material body. They have to finish the duration allotted a particular body before being promoted or evolved to another body. Killing an animal or any other living being simply places an impediment in the way of his completing his term of imprisonment in a certain body. One should therefore not kill bodies for one's sense gratification, for this will implicate one in sinful activity.

TEXT 3

atha ta īśvara-vacaḥ sopālambham upākarṇyopāya-turīyāc chaṅkita-manasas taṁ vijñāpayāṁ babhūvuḥ.

SYNONYMS

atha-thus; te-they (the carriers of the palanquin); īśvara-vacaḥ-the words of the master, King Rahūgaṇa; sa-upālambham-with reproach; upākarṇya-hearing; upāya-the means; turīyāt-from the fourth one; śaṅkita-manasaḥ-whose minds were afraid; tam-him (the King); vijñāpayām babhūvuḥ-informed.

When the palanquin carriers heard the threatening words of Mahārāja Rahūgaṇa, they became very afraid of his punishment and began to speak to him as follows.

According to political science, a king sometimes tries to pacify his subordinates, sometimes chastises them, sometimes derides them and sometimes rewards them. In this way the king rules his subordinates. The bearers of the palanquin could understand that the King was angry and that he would chastise them.

TEXT 4

na vayaṁ nara-deva pramattā bhavan-niyamānupathāḥ sādhv eva vahāmaḥ. ayam adhunaiva niyukto 'pi na drutaṁ vrajati nānena saha voḍhum u ha vayaṁ pārayāma iti.

SYNONYMS

na-not; vayam-we; nara-deva-O lord among human beings (the king is supposed to be the representative of deva, the Supreme Personality of Godhead); pramattāḥ-neglectful in our duties; bhavat-niyama-anupathāḥ-who are always obedient to your order; sādhu-properly; eva-certainly; vahāmaḥ-we are carrying; ayam-this man; adhunā-just recently; eva-indeed; niyuktaḥ-being engaged to work with us; api-although; na-not; drutam-very quickly; vrajati-works; na-not; anena-him; saha-with; voḍhum-to carry; u ha-oh; vayam-we; pārayāmaḥ-are able; iti-thus.

O lord, please note that we are not at all negligent in discharging our duties. We have been faithfully carrying this palanquin according to your desire, but this man who has been recently engaged to work with us cannot walk very swiftly. Therefore we are not able to carry the palanquin with him.

The other palanquin carriers were śūdras, whereas Jaḍa Bharata was not only a high-caste brāhmaṇa but also a great devotee. Śūdras do not sympathize with other living beings, but a Vaiṣṇava cannot act like a śūdra. Whenever a śūdra and a brāhmaṇa Vaiṣṇava are combined, there will certainly be imbalance in the execution of duties. The śūdras were walking with the palanquin without at all caring for the ants on the ground, but Jaḍa Bharata could not act like a śūdra, and therefore difficulty arose.

TEXT 5

sāṁsargiko doṣa eva nūnam ekasyāpi sarveṣāṁ sāṁsargikāṇāṁ bhavitum arhatīti niścitya niśamya kṛpaṇa-vaco rājā rahūgaṇa upāsita-vṛddho 'pi nisargeṇa balāt kṛta īṣad-utthita-manyur avispaṣṭa-brahma-tejasaṁ jāta-vedasam iva rajasāvṛta-matir āha.

SYNONYMS

sāṁsargikaḥ-resulting from intimate association; doṣaḥ-a fault; eva-indeed; nūnam-certainly; ekasya-of one; api-although; sarveṣām-of all other; sāṁsargikāṇām-persons associated with him; bhavitum-to become; arhati-is able; iti-thus; niścitya-ascertaining; niśamya-by hearing; kṛpaṇa-vacaḥ-the words of the poor servants, who were very afraid of being punished; rājā-the King; rahūgaṇaḥ-Rahūgaṇa; upāsita-vṛddhaḥ-having served and heard from many elderly sages; api-in spite of; nisargeṇa-by his personal nature, which was that of a kṣatriya; balāt-by force; kṛtaḥ-done; īṣat-slightly; utthita-awakened; manyuḥ-whose anger; avispaṣṭa-not being distinctly visible; brahma-tejasam-his (Jaḍa Bharata's) spiritual effulgence; jāta-vedasam-a fire covered by ashes in Vedic ritualistic ceremonies; iva-like; rajasā āvṛta-covered by the mode of passion; matiḥ-whose mind; āha-said.

King Rahūgaṇa could understand the speeches given by the carriers, who were afraid of being punished. He could also understand that simply due to the fault of one person, the palanquin was not being carried properly. Knowing this perfectly well and hearing their appeal, he became a little angry, although he was very advanced in political science and was very experienced. His anger arose due to his inborn nature as a king. Actually King Rahūgaṇa's mind was covered by the mode of passion, and he therefore spoke as follows to Jaḍa Bharata, whose Brahman effulgence was not clearly visible, being covered like a fire covered by ashes.

The distinction between rajo-guṇa and sattva-guṇa is explained in this verse. Although the King was very upright and advanced in political science and governmental management, he was nonetheless in the mode of passion, and therefore, due to a slight agitation, he became angry. Jaḍa Bharata, despite all kinds of injustice endured because of his deaf and dumb display, remained silent by the strength of his spiritual advancement. Nonetheless his brahma-tejaḥ, his Brahman effulgence, was indistinctly visible in his person.

TEXT 6

aho kaṣṭaṁ bhrātar vyaktam uru-pariśrānto dīrgham adhvānam eka eva ūhivān suciraṁ nāti-pīvā na saṁhananāṅgo jarasā copadruto bhavān sakhe no evāpara ete saṅghaṭṭina iti bahu-vipralabdho 'py avidyayā racita-dravya-guṇa-karmāśaya-sva-carama-kalevare 'vastuni saṁsthāna-viśeṣe 'haṁ mamety anadhyāropita-mithyā-pratyayo brahma-bhūtas tūṣṇīṁ śibikāṁ pūrvavad uvāha.

SYNONYMS

aho-alas; kaṣṭam-how troublesome it is; bhrātaḥ-my dear brother; vyaktam-clearly; uru-very much; pariśrāntaḥ-fatigued; dīrgham-a long; adhvānam-path; ekaḥ-alone; eva-certainly; ūhivān-you have carried; su-ciram-for a long time; na-not; ati-pīvā-very strong and stout; na-nor; saṁhanana-aṅgaḥ-having a firm, tolerant body; jarasā-by old age; ca-also; upadrutaḥ-disturbed; bhavān-yourself; sakhe-my friend; no eva-not certainly; apare-the other; ete-all these; saṅghaṭṭinaḥ-co-workers; iti-thus; bahu-very much; vipralabdhaḥ-sarcastically criticized; api-although; avidyayā-by nescience; racita-manufactured; dravya-guṇa-karma-āśaya-in a combination of material elements, material qualities, and the results of past activities and desires; sva-carama-kalevare-in the body, which is moved by the subtle elements (mind, intelligence and ego); avastuni-in such physical things; saṁsthāna-viśeṣe-having a particular disposition; aham mama-I and mine; iti-in this way; anadhyāropita-not interposed; mithyā-false; pratyayaḥ-belief; brahma-bhūtaḥ-who was self-realized, standing on the Brahman platform; tūṣṇīm-being silent; śibikām-the palanquin; pūrva-vat-as before; uvāha-carried.

King Rahūgaṇa told Jaḍa Bharata: How troublesome this is, my dear brother. You certainly appear very fatigued because you have carried this palanquin alone without assistance for a long time and for a long distance. Besides that, due to your old age you have become greatly troubled. My dear friend, I see that you are not very firm, nor very strong and stout. Aren't your fellow carriers cooperating with you?

In this way the King criticized Jaḍa Bharata with sarcastic words, yet despite being criticized in this way, Jaḍa Bharata had no bodily conception of the situation. He knew that he was not the body, for he had attained his spiritual identity. He was neither fat, lean nor thin, nor had he anything to do with a lump of matter, a combination of the five gross and three subtle elements. He had nothing to do with the material body and its two hands and legs. In other words, he had completely realized his spiritual identity []. He was therefore unaffected by this sarcastic criticism from the King. Without saying anything, he continued carrying the palanquin as before.

Jaḍa Bharata was completely liberated. He did not even care when the dacoits attempted to kill his body; he knew that he certainly was not the body. Even if the body were killed, he would not have cared, for he was thoroughly convinced of the proposition found in Bhagavad-gītā (2.20): na hanyate hanyamāne śarīre. He knew that he could not be killed even if his body were killed. Although he did not protest, the Supreme Personality of Godhead in His agent could not tolerate the injustice of the dacoits; therefore he was saved by the mercy of Kṛṣṇa, and the dacoits were killed. In this case, while carrying the palanquin, he also knew that he was not the body. This body was very strong and stout, in sound condition and quite competent to carry the palanquin. Due to his being freed from the bodily conception, the sarcastic words of the King did not at all affect him. The body is created according to one's karma, and material nature supplies the ingredients for the development of a certain type of body. The soul the body covers is different from the bodily construction; therefore anything favorable or mischievous done to the body does not affect the spirit soul. The Vedic injunction is asaṅgo hy ayaṁ puruṣaḥ: the spirit soul is always unaffected by material arrangements.

TEXT 7

atha punaḥ sva-śibikāyāṁ viṣama-gatāyāṁ prakupita uvāca rahūgaṇaḥ kim idam are tvaṁ jīvan-mṛto māṁ kadarthī-kṛtya bhartṛ-śāsanam aticarasi pramattasya ca te karomi cikitsāṁ daṇḍa-pāṇir iva janatāyā yathā prakṛtiṁ svāṁ bhajiṣyasa iti.

SYNONYMS

atha-thereafter; punaḥ-again; sva-śibikāyām-in his own palanquin; viṣama-gatāyām-being unevenly carried because of Jaḍa Bharata's not walking properly; prakupitaḥ-becoming very angry; uvāca-said; rahūgaṇaḥ-King Rahūgaṇa; kim idam-what is this nonsense; are-O fool; tvam-you; jīvat-living; mṛtaḥ-dead; mām-me; kat-arthī-kṛtya-neglecting; bhartṛ-śāsanam-chastisement by the master; aticarasi-you are overstepping; pramattasya-who are almost crazy; ca-also; te-your; karomi-I shall do; cikitsām-proper treatment; daṇḍa-pāṇiḥ iva-like Yamarāja; janatāyāḥ-of the people in general; yathā-so that; prakṛtim-natural position; svām-your own; bhajiṣyase-you will take to; iti-thus.

Thereafter, when the King saw that his palanquin was still being shaken by the carriers, he became very angry and said: You rascal, what are you doing? Are you dead despite the life within your body? Do you not know that I am your master? You are disregarding me and are not carrying out my order. For this disobedience I shall now punish you just as Yamarāja, the superintendent of death, punishes sinful people. I shall give you proper treatment so that you will come to your senses and do the correct thing.

TEXT 8

evaṁ bahv abaddham api bhāṣamāṇaṁ nara-devābhimānaṁ rajasā tamasānuviddhena madena tiraskṛtāśeṣa-bhagavat-priya-niketaṁ paṇḍita-māninaṁ sa bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara-caryāyāṁ nāti-vyutpanna-matiṁ smayamāna iva vigata-smaya idam āha.

SYNONYMS

evam-in this way; bahu-much; abaddham-nonsensical; api-although; bhāṣamāṇam-talking; nara-deva-abhimānam-King Rahūgaṇa, who thought himself the ruler; rajasā-by the material mode of passion; tamasā-as well as by the mode of ignorance; anuviddhena-being increased; madena-by madness; tiraskṛta-who rebuked; aśeṣa-innumerable; bhagavat-priya-niketam-devotees of the Lord; paṇḍita-māninam-considering himself a very learned scholar; saḥ-that; bhagavān-spiritually most powerful (Jaḍa Bharata); brāhmaṇaḥ-a fully qualified brāhmaṇa; brahma-bhūta-fully self-realized; sarva-bhūta-suhṛt-ātmā-who was thus the friend of all living entities; yoga-īśvara-of the most advanced mystic yogīs; caryāyām-in the behavior; na ati-vyutpanna-matim-unto King Rahūgaṇa, who was not actually experienced; smayamānaḥ-slightly smiling; iva-like; vigata-smayaḥ-who was relieved from all material pride; idam-this; āha-spoke.

Thinking himself a king, King Rahūgaṇa was in the bodily conception and was influenced by material nature's modes of passion and ignorance. Due to madness, he chastised Jaḍa Bharata with uncalled-for and contradictory words. Jaḍa Bharata was a topmost devotee and the dear abode of the Supreme Personality of Godhead. Although considering himself very learned, the King did not know about the position of an advanced devotee situated in devotional service, nor did he know his characteristics. Jaḍa Bharata was the residence of the Supreme Personality of Godhead; he always carried the form of the Lord within his heart. He was the dear friend of all living beings, and he did not entertain any bodily conception. He therefore smiled and spoke the following words.

The distinction between a person in the bodily conception and a person beyond the bodily conception is presented in this verse. In the bodily conception, King Rahūgaṇa considered himself a king and chastised Jaḍa Bharata in so many unwanted ways. Being self-realized, Jaḍa Bharata, who was fully situated on the transcendental platform, did not at all become angry; instead, he smiled and began to deliver his teachings to King Rahūgaṇa. A highly advanced Vaiṣṇava devotee is a friend to all living entities, and consequently he is a friend to his enemies also. In fact, he does not consider anyone to be his enemy. Suhṛdaḥ sarva-dehinām. Sometimes a Vaiṣṇava becomes superficially angry at a nondevotee, but this is good for the nondevotee. We have several examples of this in Vedic literature. Once Nārada became angry with the two sons of Kuvera, Nalakūvara and Maṇigrīva, and he chastised them by turning them into trees. The result was that later they were liberated by Lord Śrī Kṛṣṇa. The devotee is situated on the absolute platform, and when he is angry or pleased, there is no difference, for in either case he bestows his benediction.

TEXT 9

brāhmaṇa uvāca

tvayoditaṁ vyaktam avipralabdhaṁ

bhartuḥ sa me syād yadi vīra bhāraḥ

gantur yadi syād adhigamyam adhvā

pīveti rāśau na vidāṁ pravādaḥ

SYNONYMS

brāhmaṇaḥ uvāca-the learned brāhmaṇa (Jaḍa Bharata) spoke; tvayā-by you; uditam-explained; vyaktam-very clearly; avipralabdham-without contradictions; bhartuḥ-of the bearer, the body; saḥ-that; me-mine; syāt-it would have been; yadi-if; vīra-O great hero (Mahārāja Rahūgaṇa); bhāraḥ-a load; gantuḥ-of the mover, also the body; yadi-if; syāt-it had been; adhigamyam-the object to be obtained; adhvā-the path; pīvā-very stout and strong; iti-thus; rāśau-in the body; na-not; vidām-of the self-realized persons; pravādaḥ-subject matter for discussion.

The great brāhmaṇa Jaḍa Bharata said: My dear King and hero, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me, for I am the spirit soul. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. As far as the spirit soul is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all.

In Bhagavad-gītā it is stated that one who is advanced in spiritual knowledge is not disturbed by the pains and pleasures of the material body. The material body is completely separate from the spirit soul, and the pains and pleasures of the body are superfluous. The practice of austerity and penance is meant for understanding the distinction between the body and the soul and how the soul can be unaffected by the pleasures and pains of the body. Jaḍa Bharata was actually situated on the platform of self-realization. He was completely aloof from the bodily conception; therefore he immediately took this position and convinced the King that whatever contradictory things the King had said about his body did not actually apply to him as a spirit soul.

TEXT 10

sthaulyaṁ kārśyaṁ vyādhaya ādhayaś ca

kṣut tṛḍ bhayaṁ kalir icchā jarā ca

nidrā ratir manyur ahaṁ madaḥ śuco

dehena jātasya hi me na santi

SYNONYMS

sthaulyam-being very stout and strong; kārśyam-being skinny and weak; vyādhayaḥ-the pains of the body, such as disease; ādhayaḥ-the pains of the mind; ca-and; kṣut tṛṭ bhayam-hunger, thirst and fear; kaliḥ-quarrels between two persons; icchā-desires; jarā-old age; ca-and; nidrā-sleep; ratiḥ-attachment for sense gratification; manyuḥ-anger; aham-false identification (in the bodily concept of life); madaḥ-illusion; śucaḥ-lamentation; dehena-with this body; jātasya-of one who has taken birth; hi-certainly; me-of me; na-not; santi-exist.

Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body with the self are all transformations of the material covering of the spirit soul. A person absorbed in the material bodily conception is affected by these things, but I am free from all bodily conceptions. Consequently I am neither fat nor skinny nor anything else you have mentioned.

Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who is spiritually advanced has no connection with the body or with the bodily actions and reactions. When one comes to understand that he is not the body and therefore is neither fat nor skinny, one attains the topmost form of spiritual realization. When one is not spiritually realized, the bodily conception entangles one in the material world. At the present moment all human society is laboring under the bodily conception; therefore in the śāstras people in this age are referred to as dvipada-paśu, two-legged animals. No one can be happy in a civilization conducted by such animals. Our Kṛṣṇa consciousness movement is trying to raise fallen human society to the status of spiritual understanding. It is not possible for everyone to become immediately self-realized like Jaḍa Bharata. However, as stated in Śrīmad-Bhāgavatam (1.2.18): naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā. By spreading the Bhāgavata principles, we can raise human society to the platform of perfection. When one is not affected by the bodily conceptions, one can advance to the Lord's devotional service.

naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttamaśloke
bhaktir bhavati naiṣṭhikī
[SB 1.2.18]

The more we advance our freedom from the bodily conception, the more we are fixed in devotional service, and the more we are happy and peaceful. In this regard, Śrīla Madhvācārya says that those who are too materially affected continue the bodily conception. Such persons are concerned with different bodily symptoms, whereas one freed from bodily conceptions lives without the body even in the material condition.

TEXT 11

jīvan-mṛtatvaṁ niyamena rājan

ādyantavad yad vikṛtasya dṛṣṭam

sva-svāmya-bhāvo dhruva īḍya yatra

tarhy ucyate 'sau vidhikṛtya-yogaḥ

SYNONYMS

jīvat-mṛtatvam-the quality of being dead while living; niyamena-by the laws of nature; rājan-O King; ādi-anta-vat-everything material has a beginning and an end; yat-because; vikṛtasya-of things that are transformed, such as the body; dṛṣṭam-is seen; sva-svāmya-bhāvaḥ-the condition of servanthood and mastership; dhruvaḥ-unchangeable; īḍya-O you who are worshiped; yatra-wherein; tarhi-then; ucyate-it is said; asau-that; vidhi-kṛtya-yogaḥ-fitness of order and duty.

My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence.

The bodily conception is the basic principle of suffering in material existence. In Kali-yuga especially, people are so uneducated that they cannot even understand that the body is changing at every moment and that the ultimate change is called death. In this life one may be a king, and in the next life one may be a dog, according to karma. The spirit soul is in a deep slumber caused by the force of material nature. He is put in one type of condition and again changed into another type. Without self-realization and knowledge, conditional life continues, and one falsely claims himself a king, a servant, a cat or a dog. These are simply different transformations brought about by the supreme arrangement. One should not be misled by such temporary bodily conceptions. Actually no one is master within the material world, for everyone is under the control of material nature, which is under the control of the Supreme Personality of Godhead. Therefore the Supreme Personality of Godhead, Kṛṣṇa, is the ultimate master. As explained in Caitanya-caritāmṛta, ekale īśvara kṛṣṇa, āra saba bhṛtya: the only master is Kṛṣṇa, and everyone else is His servant. Forgetfulness of our relationship with the Supreme Lord brings about our suffering in the material world.

TEXT 12

viśeṣa-buddher vivaraṁ manāk ca

paśyāma yan na vyavahārato 'nyat

ka īśvaras tatra kim īśitavyaṁ

tathāpi rājan karavāma kiṁ te

SYNONYMS

viśeṣa-buddheḥ-of the conception of the distinction between master and servant; vivaram-the scope; manāk-a little; ca-also; paśyāmaḥ-I see; yat-which; na-not; vyavahārataḥ-than the temporary usage or convention; anyat-other; kaḥ-who; īśvaraḥ-the master; tatra-in this; kim-who; īśitavyam-is to be controlled; tathāpi-nevertheless; rājan-O King (if you still think that you are master and I am servant); karavāma-I may do; kim-what; te-for you.

My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?

It is said in Śrīmad-Bhāgavatam, ahaṁ mameti: [SB 5.5.8] One thinks, "I am this body, and in this bodily relationship he is my master, he is my servant, she is my wife, and he is my son." All these conceptions are temporary due to the inevitable change of body and the arrangement of material nature. We are gathered together like straws floating in the waves of an ocean, straws that are inevitably separated by the laws of the waves. In this material world, everyone is floating on the waves of the ocean of nescience. As described by Bhaktivinoda Ṭhākura:

(miche) māyāra vaśe, yāccha bhese',
khāccha hābuḍubu, bhāi
(jīva) kṛṣṇa-dāsa, ei viśvāsa,
karle ta' āra duḥkha nāi

Śrīla Bhaktivinoda Ṭhākura states that all men and women are floating like straws on the waves of material nature. If they come to the understanding that they are the eternal servants of Kṛṣṇa, they will put an end to this floating condition. As stated in Bhagavad-gītā (3.37): kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Due to the mode of passion, we desire many things, and according to our desire or anxiety and according to the order of the Supreme Lord, material nature gives us a certain type of body. For some time we play as master or servant, as actors play on the stage under someone else's direction. While we are in the human form, we should put an end to this nonsensical stage performance. We should come to our original constitutional position, known as Kṛṣṇa consciousness. At the present moment, the real master is material nature. Daivī hy eṣā guṇa-mayī mama māyā duratyayā (Bg. 7.14). Under the spell of material nature, we are becoming servants and masters, but if we agree to be controlled by the Supreme Personality of Godhead and His eternal servants, this temporary condition ceases to exist.

TEXT 13

unmatta-matta-jaḍavat sva-saṁsthāṁ

gatasya me vīra cikitsitena

arthaḥ kiyān bhavatā śikṣitena

stabdha-pramattasya ca piṣṭapeṣaḥ

SYNONYMS

unmatta-madness; matta-a drunkard; jaḍa-vat-like a dunce; sva-saṁsthām-situation in my original constitutional position; gatasya-of one who has obtained; me-of me; vīra-O King; cikitsitena-by your chastisement; arthaḥ-the meaning or purpose; kiyān-what; bhavatā-by you; śikṣitena-by being instructed; stabdha-dull; pramattasya-of a crazy man; ca-also; piṣṭa-peṣaḥ-like grinding flour.

My dear King, you have said, "You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses." In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness.

Everyone in this material world is working like a madman under certain impressions falsely acquired in the material condition. For example, a thief who knows that stealing is not good and who knows that it is followed with punishment by a king or by God, who has seen that thieves are arrested and punished by the police, nonetheless steals again and again. He is obsessed with the idea that by stealing he will be happy. This is a sign of madness. Despite repeated punishment, the thief cannot give up his stealing habit; therefore the punishment is useless.

TEXT 14

śrī-śuka uvāca

etāvad anuvāda-paribhāṣayā pratyudīrya muni-vara upaśama-śīla uparatānātmya-nimitta upabhogena karmārabdhaṁ vyapanayan rāja-yānam api tathovāha.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī continued to speak; etāvat-so much; anuvāda-paribhāṣayā-by explanatory repetition of words spoken previously by the King; pratyudīrya-giving replies one after another; muni-varaḥ-great sage Jaḍa Bharata; upaśama-śīlaḥ-who was calm and peaceful in character; uparata-ceased; anātmya-things not related to the soul; nimittaḥ-whose cause (ignorance) for identification with things not related to the soul; upabhogena-by accepting the consequences of his karma; karma-ārabdham-the resultant action now attained; vyapanayan-finishing; rāja-yānam-the palanquin of the King; api-again; tathā-as before; uvāha-continued to carry.

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, when King Rahūgaṇa chastised the exalted devotee Jaḍa Bharata with harsh words, that peaceful, saintly person tolerated it all and replied properly. Nescience is due to the bodily conception, and Jaḍa Bharata was not affected by this false conception. Out of his natural humility, he never considered himself a great devotee, and he agreed to suffer the results of his past karma. Like an ordinary man, he thought that by carrying the palanquin, he was destroying the reactions of his past misdeeds. Thinking in this way, he began to carry the palanquin as before.

An exalted devotee of the Lord never thinks that he is a paramahaṁsa or a liberated person. He always remains a humble servant of the Lord. In all reverse conditions, he agrees to suffer the results of his past life. He never accuses the Lord of putting him into a distressed condition. These are the signs of an exalted devotee. Tat te 'nukampāṁ susamīkṣyamāṇaḥ. When suffering reversed conditions, the devotee always considers that the reverse conditions are the Lord's concessions. He is never angry with his master; he is always satisfied with the position his master offers. In any case, he continues performing his duty in devotional service. Such a person is guaranteed promotion back home, back to Godhead. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

"My dear Lord, one who constantly waits for Your causeless mercy to be bestowed upon him and who goes on suffering the reactions of his past misdeeds, offering You respectful obeisances from the core of his heart. is surely eligible for liberation, for it has become his rightful claim."

TEXT 15

sa cāpi pāṇḍaveya sindhu-sauvīra-patis tattva-jijñāsāyāṁ samyak-śraddhayādhikṛtādhikāras tad dhṛdaya-granthi-mocanaṁ dvija-vaca āśrutya bahu-yoga-grantha-sammataṁ tvarayāvaruhya śirasā pāda-mūlam upasṛtaḥ kṣamāpayan vigata-nṛpa-deva-smaya uvāca.

SYNONYMS

saḥ-he (Mahārāja Rahūgaṇa); ca-also; api-indeed; pāṇḍaveya-O best of the Pāṇḍu dynasty (Mahārāja Parīkṣit); sindhu-sauvīra-patiḥ-the King of the states known as Sindhu and Sauvīra; tattva-jijñāsāyām-in the matter of inquiring about the Absolute Truth; samyak-śraddhayā-by faith consisting of complete control of the senses and the mind; adhikṛta-adhikāraḥ-who attained the proper qualification; tat-that; hṛdaya-granthi-the knot of false conceptions within the heart; mocanam-which eradicates; dvija-vacaḥ-the words of the brāhmaṇa (Jaḍa Bharata); āśrutya-hearing; bahu-yoga-grantha-sammatam-approved by all yogic processes and their scriptures; tvarayā-very hastily; avaruhya-getting down (from the palanquin); śirasā-by his head; pāda-mūlam-at the lotus feet; upasṛtaḥ-falling down flat to offer obeisances; kṣamāpayan-obtaining pardon for his offense; vigata-nṛpa-deva-smayaḥ-giving up the false pride of being the King and therefore being worshipable; uvāca-said.

Śukadeva Gosvāmī continued: O best of the Pāṇḍu dynasty [Mahārāja Parīkṣit], the King of the Sindhu and Sauvīra states [Mahārāja Rahūgaṇa] had great faith in discussions of the Absolute Truth. Being thus qualified, he heard from Jaḍa Bharata that philosophical presentation which is approved by all scriptures on the mystic yoga process and which slackens the knot in the heart. His material conception of himself as a king was thus destroyed. He immediately descended from his palanquin and fell flat on the ground with his head at the lotus feet of Jaḍa Bharata in such a way that he might be excused for his insulting words against the great brāhmaṇa. He then prayed as follows.

In Bhagavad-gītā (4.2) Lord Kṛṣṇa says:

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."

Through the disciplic succession the royal order was on the same platform as great saintly persons (rāja-ṛṣis). Formerly they could understand the philosophy of life and knew how to train the citizens to come to the same standard. In other words, they knew how to deliver the citizens from the entanglement of birth and death. When Mahārāja Daśaratha ruled Ayodhyā, the great sage Viśvāmitra once came to him to take away Lord Rāmacandra and Lakṣmaṇa to the forest to kill a demon. When the saintly person Viśvāmitra came to the court of Mahārāja Daśaratha, the King, in order to receive the saintly person, asked him, aihiṣṭaṁ yat tat punar janma jayāya. He asked the sage whether everything was going on well in his endeavor to conquer the repetition of birth and death. The whole process of Vedic civilization is based on this point. We must know how to conquer the repetition of birth and death. Mahārāja Rahūgaṇa also knew the purpose of life; therefore when Jaḍa Bharata put the philosophy of life before him, he immediately appreciated it. This is the foundation of Vedic society. Learned scholars, brāhmaṇas, saintly persons and sages who were fully aware of the Vedic purpose advised the royal order how to benefit the general masses, and by their cooperation, the general masses were benefited. Therefore everything was successful. Mahārāja Rahūgaṇa attained this perfection of understanding the value of human life; therefore he regretted his insulting words to Jaḍa Bharata, and he immediately descended from his palanquin and fell down at the lotus feet of Jaḍa Bharata in order to be excused and to hear from him further about the values of life known as brahma jijñāsā (inquiry into the Absolute Truth). At the present moment, high government officials are ignorant of the values of life, and when saintly persons endeavor to broadcast the Vedic knowledge, the so-called executives do not offer their respectful obeisances but try to obstruct the spiritual propaganda. Thus one can say that the former kingly government was like heaven and that the present government is like hell.

TEXT 16

kas tvaṁ nigūḍhaś carasi dvijānāṁ

bibharṣi sūtraṁ katamo 'vadhūtaḥ

kasyāsi kutratya ihāpi kasmāt

kṣemāya naś ced asi nota śuklaḥ

SYNONYMS

kaḥ tvam-who are you; nigūḍhaḥ-very much covered; carasi-you move within this world; dvijānām-among the brāhmaṇas or saintly persons; bibharṣi-you also wear; sūtram-the sacred thread belonging to the first-class brāhmaṇas; katamaḥ-which; avadhūtaḥ-highly elevated person; kasya asi-whose are you (whose disciple or son are you); kutratyaḥ-from where; iha api-here in this place; kasmāt-for what purpose; kṣemāya-for the benefit; naḥ-of us; cet-if; asi-you are; na uta-or not; śuklaḥ-the personality of the pure mode of goodness (Kapiladeva).

King Rahūgaṇa said: O brāhmaṇa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brāhmaṇa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattātreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are.

Mahārāja Rahūgaṇa was very anxious to receive further enlightenment in Vedic knowledge because he could understand that Jaḍa Bharata belonged to a brāhmaṇa family either by disciplic succession or by birth in a brāhmaṇa dynasty. As stated in the Vedas: tad vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. Rahūgaṇa was accepting Jaḍa Bharata as a guru, but a guru must prove his position not only by wearing a sacred thread but by advancing knowledge in spiritual life. It is also significant that Rahūgaṇa asked Jaḍa Bharata which family he belonged to. There are two types of families-one according to dynasty and the other according to disciplic succession. In either way, one can be enlightened. The word śuklaḥ refers to a person in the mode of goodness. If one wants to receive spiritual knowledge, he must approach a bona fide brāhmaṇa-guru, either in the disciplic succession or in a family of learned brāhmaṇas.

TEXT 17

nāhaṁ viśaṅke sura-rāja-vajrān

na tryakṣa-śūlān na yamasya daṇḍāt

nāgny-arka-somānila-vittapāstrāc

chaṅke bhṛśaṁ brahma-kulāvamānāt

SYNONYMS

na-not; aham-I; viśaṅke-am afraid; sura-rāja-vajrāt-from the thunderbolt of the King of heaven, Indra; na-nor; tryakṣa-śūlāt-from the piercing trident of Lord Śiva; na-nor; yamasya-of the superintendent of death, Yamarāja; daṇḍāt-from the punishment; na-nor; agni-of fire; arka-of the scorching heat of the sun; soma-of the moon; anila-of the wind; vitta-pa-of the owner of riches, Kuvera, the treasurer of the heavenly planets; astrāt-from the weapons; śaṅke-I am afraid; bhṛśam-very much; brahma-kula-the group of the brāhmaṇas; avamānāt-from offending.

My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Śiva. I do not care about the punishment of Yamarāja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brāhmaṇa. I am very much afraid of this.

When Śrī Caitanya Mahāprabhu was instructing Rūpa Gosvāmī at the Daśāśvamedha-ghāṭa in Prayāga, He pointed out very clearly the seriousness of offending a Vaiṣṇava. He compared the vaiṣṇava-aparādha to hātī mātā, a mad elephant. When a mad elephant enters a garden, it spoils all the fruits and flowers. Similarly, if one offends a Vaiṣṇava, he spoils all his spiritual assets. Offending a brāhmaṇa is very dangerous, and this was known to Mahārāja Rahūgaṇa. He therefore frankly admitted his fault. There are many dangerous things-thunderbolts, fire, Yamarāja's punishment, the punishment of Lord Śiva's trident, and so forth-but none is considered as serious as offending a brāhmaṇa like Jaḍa Bharata. Therefore Mahārāja Rahūgaṇa immediately descended from his palanquin and fell flat before the lotus feet of the brāhmaṇa Jaḍa Bharata just to be excused.

TEXT 18

tad brūhy asaṅgo jaḍavan nigūḍha-

vijñāna-vīryo vicarasy apāraḥ

vacāṁsi yoga-grathitāni sādho

na naḥ kṣamante manasāpi bhettum

SYNONYMS

tat-therefore; brūhi-please speak; asaṅgaḥ-who have no association with the material world; jaḍa-vat-appearing like a deaf and dumb man; nigūḍha-completely hidden; vijñāna-vīryaḥ-who have full knowledge of the spiritual science and are thus very powerful; vicarasi-you are moving; apāraḥ-who possess unlimited spiritual glories; vacāṁsi-the words uttered by you; yoga-grathitāni-bearing the complete meaning of mystic yoga; sādho-O great, saintly person; na-not; naḥ-of us; kṣamante-are able; manasā api-even by the mind; bhettum-to understand by analytical study.

My dear sir, it appears that the influence of your great spiritual knowledge is hidden. Factually you are bereft of all material association and fully absorbed in the thought of the Supreme. Consequently you are unlimitedly advanced in spiritual knowledge. Please tell me why you are wandering around like a dullard. O great, saintly person, you have spoken words approved by the yogic process, but it is not possible for us to understand what you have said. Therefore kindly explain it.

Saintly people like Jaḍa Bharata do not speak ordinary words. Whatever they say is approved by great yogīs and those advanced in spiritual life. That is the difference between ordinary people and saintly people. The listener must also be advanced to understand the words of such exalted, spiritually advanced people as Jaḍa Bharata. Bhagavad-gītā was spoken to Arjuna, not to others. Lord Kṛṣṇa especially selected Arjuna for instruction in spiritual knowledge because Arjuna happened to be a great devotee and confidential friend. Similarly, great personalities also speak to the advanced, not to śūdras, vaiśyas, women or unintelligent men. Sometimes it is very risky to give great philosophical instructions to ordinary people, but Śrī Caitanya Mahāprabhu, for the benefit of the fallen souls of Kali-yuga, has given us a very nice instrument, the chanting of the Hare Kṛṣṇa mantra. The general mass of people, although śūdras and less, can be purified by chanting this Hare Kṛṣṇa mantra. Then they can understand the exalted philosophical statements of Bhagavad-gītā and Śrīmad-Bhāgavatam. Our Kṛṣṇa consciousness movement has therefore adopted the chanting of the Hare Kṛṣṇa mahā-mantra for the general masses. When people gradually become purified, they are instructed in the lessons of Bhagavad-gītā and Śrīmad-Bhāgavatam. Materialistic people like strī, śūdra and dvija-bandhu cannot understand words of spiritual advancement, yet one can take to the shelter of a Vaiṣṇava, for he knows the art of enlightening even śūdras in the highly elevated subject matter spoken in Bhagavad-gītā and Śrīmad-Bhāgavatam.

TEXT 19

ahaṁ ca yogeśvaram ātma-tattva-

vidāṁ munīnāṁ paramaṁ guruṁ vai

praṣṭuṁ pravṛttaḥ kim ihāraṇaṁ tat

sākṣād dhariṁ jñāna-kalāvatīrṇam

SYNONYMS

aham-I; ca-and; yoga-īśvaram-the master of all mystic power; ātma-tattva-vidām-of the learned scholars who are aware of the spiritual science; munīnām-of such saintly persons; paramam-the best; gurum-the preceptor; vai-indeed; praṣṭum-to inquire; pravṛttaḥ-engaged; kim-what; iha-in this world; araṇam-the most secure shelter; tat-that which; sākṣāt harim-directly the Supreme Personality of Godhead; jñāna-kalā-avatīrṇam-who has descended as the incarnation of complete knowledge in His plenary portion known as Kapiladeva.

I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world?

As Kṛṣṇa confirms in Bhagavad-gītā:

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47)

Jaḍa Bharata was a perfect yogī. He was formerly the emperor Bharata Mahārāja, and he was now the most exalted personality among learned sages and the master of all mystic powers. Although Jaḍa Bharata was an ordinary living entity, he had inherited all the knowledge given by the Supreme Personality of Godhead, Kapiladeva. He could therefore be taken directly as the Supreme Personality of Godhead. As confirmed by Śrīla Viśvanātha Cakravartī Ṭhākura in his stanzas to the spiritual master: sākṣād-dharitvena samasta-śāstraiḥ. An exalted personality like Jaḍa Bharata is as good as the Supreme Personality of Godhead because he fully represents the Lord by giving knowledge to others. Jaḍa Bharata is herein accepted as the direct representative of the Supreme Personality of Godhead because he was imparting knowledge on behalf of the Supreme Lord. Therefore Mahārāja Rahūgaṇa concluded that it was appropriate to ask him about ātma-tattva, the spiritual science. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. This Vedic injunction is also confirmed herein. If anyone is at all interested in knowing the spiritual science (brahma jijñāsā), he must approach a guru like Jaḍa Bharata.

TEXT 20

sa vai bhavāḹ loka-nirīkṣaṇārtham

avyakta-liṅgo vicaraty api svit

yogeśvarāṇāṁ gatim andha-buddhiḥ

kathaṁ vicakṣīta gṛhānubandhaḥ

SYNONYMS

saḥ-that Supreme Personality of Godhead or His incarnation Kapiladeva; vai-indeed; bhavān-your good self; loka-nirīkṣaṇa-artham-just to study the characteristics of the people of this world; avyakta-liṅgaḥ-without manifesting your real identity; vicarati-are traveling in this world; api svit-whether; yoga-īśvarāṇām-of all the advanced yogīs; gatim-the characteristics or actual behavior; andha-buddhiḥ-who are illusioned and have become blind to spiritual knowledge; katham-how; vicakṣīta-may know; gṛha-anubandhaḥ-I who am bound by attachment to family life, or worldly life.

Is it not a fact that your good self is the direct representative of Kapiladeva, the incarnation of the Supreme Personality of Godhead? To examine people and see who is actually a human being and who is not, you have presented yourself to be a deaf and dumb person. Are you not moving this way upon the surface of the world? I am very attached to family life and worldly activities, and I am blind to spiritual knowledge. Nonetheless, I am now present before you and am seeking enlightenment from you. How can I advance in spiritual life?

Although Mahārāja Rahūgaṇa was playing the part of a king, he had been informed by Jaḍa Bharata that be was not a king nor was Jaḍa Bharata deaf and dumb. Such designations were simply coverings of the spirit soul. Everyone must come to this knowledge. As confirmed in Bhagavad-gītā (2.13): dehino 'smin yathā dehe. Everyone is encased within the body. Since the body is never identical with the soul, the bodily activities are simply illusory. In the association of such a sādhu as Jaḍa Bharata, Mahārāja Rahūgaṇa came to the awareness that his activities as a royal authority were simply illusory phenomena. He therefore agreed to receive knowledge from Jaḍa Bharata, and that was the beginning of his perfection. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. A person like Mahārāja Rahūgaṇa, who was very inquisitive to know the value of life and the spiritual science, must approach a personality like Jaḍa Bharata. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (Bhāg. 11.3.21). One must approach a guru like Jaḍa Bharata, a representative of the Supreme Personality of Godhead, to inquire about the goal of human life.

TEXT 21

dṛṣṭaḥ śramaḥ karmata ātmano vai

bhartur gantur bhavataś cānumanye

yathāsatodānayanādy-abhāvāt

samūla iṣṭo vyavahāra-mārgaḥ

SYNONYMS

dṛṣṭaḥ-it is experienced by everyone; śramaḥ-fatigue; karmataḥ-from acting in some way; ātmanaḥ-of the soul; vai-indeed; bhartuḥ-of one who is carrying the palanquin; gantuḥ-of one who is moving; bhavataḥ-of yourself; ca-and; anumanye-I guess like that; yathā-as much as; asatā-with something that is not an actual fact; uda-of water; ānayana-ādi-of the bringing and other such tasks; abhāvāt-from the absence; sa-mūlaḥ-based on evidence; iṣṭaḥ-respected; vyavahāra-mārgaḥ-phenomenon.

You have said, "I am not fatigued from labor." Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. This is my conjecture. You have also said that the external behavior exhibited between the master and the servant is not factual, but although in the phenomenal world it is not factual, the products of the phenomenal world can actually affect things. That is visible and experienced. As such, even though material activities are impermanent, they cannot be said to be untrue.

This is a discussion on impersonal Māyāvāda philosophy and the practical philosophy of Vaiṣṇavas. The Māyāvāda philosophy explains this phenomenal world to be false, but Vaiṣṇava philosophers do not agree. They know that the phenomenal world is a temporary manifestation, but it is not false. A dream that we see at night is certainly false, but a horrible dream certainly affects the person seeing it. The soul's fatigue is not factual, but as long as one is immersed in the illusory bodily conception, one is affected by such false dreams. When dreaming, it is not possible to avoid the actual facts, and the conditioned soul is forced to suffer due to his dream. A waterpot is made of earth and is temporary. Actually there is no waterpot; there is simply earth. However, as long as the waterpot can contain water, we can use it in that way. It cannot be said to be absolutely false.

TEXT 22

sthāly-agni-tāpāt payaso 'bhitāpas

tat-tāpatas taṇḍula-garbha-randhiḥ

dehendriyāsvāśaya-sannikarṣāt

tat-saṁsṛtiḥ puruṣasyānurodhāt

SYNONYMS

sthāli-on the cooking pot; agni-tāpāt-because of the heat of fire; payasaḥ-the milk put into the pot; abhitāpaḥ-becomes hot; tat-tāpataḥ-because of the milk's becoming hot; taṇḍula-garbha-randhiḥ-the center of the rice within the milk becomes cooked; deha-indriya-asvāśaya-the bodily senses; sannikarṣāt-from having connections with; tat-saṁsṛtiḥ-the experience of fatigue and other miseries; puruṣasya-of the soul; anurodhāt-from compliance due to being grossly attached to the body, senses and mind.

King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.

This argument put forward by Mahārāja Rahūgaṇa is correct from the practical point of view, but it arises from an attachment to the bodily conception. It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain. Actually, the damage done to the car has nothing to do with the car's proprietor, but because the proprietor has identified himself with the interest of the car, he feels pleasure and pain connected with it. This conditional state can be avoided if attachment is withdrawn from the car. Then the proprietor would not feel pleasure or pain if the car is damaged or whatever. Similarly, the soul has nothing to do with the body and the senses, but due to ignorance, he identifies himself with the body, and he feels pleasure and pain due to bodily pleasure and pain.

TEXT 23

śāstābhigoptā nṛpatiḥ prajānāṁ

yaḥ kiṅkaro vai na pinaṣṭi piṣṭam

sva-dharmam ārādhanam acyutasya

yad īhamāno vijahāty aghaugham

SYNONYMS

śāstā-the governor; abhigoptā-a well-wisher of the citizens as a father is the well-wisher of his children; nṛ-patiḥ-the king; prajānām-of the citizens; yaḥ-one who; kiṅkaraḥ-order carrier; vai-indeed; na-not; pinaṣṭi piṣṭam-grinds what is already ground; sva-dharmam-one's own occupational duty; ārādhanam-worshiping; acyutasya-of the Supreme Personality of Godhead; yat-which; īhamānaḥ-performing; vijahāti-they are released from; agha-ogham-all kinds of sinful activity and faulty action.

My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king, his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way.

This argument offered by Mahārāja Rahūgaṇa is certainly very effective. In his Bhakti-rasāmṛta-sindhu (1.2.4), Śrīla Rūpa Gosvāmī says, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet: somehow or other, one should engage in Kṛṣṇa consciousness. Actually every living being is an eternal servant of Kṛṣṇa, but due to forgetfulness, a living entity engages himself as an eternal servant of māyā. As long as one is engaged in māyā's service, he cannot be happy. Our Kṛṣṇa consciousness movement aims at engaging people in Lord Kṛṣṇa's service. That will help them become freed from all material contamination and sinful activity. This is confirmed in Bhagavad-gītā (4.10): vīta-rāga-bhaya-krodhāḥ. By becoming detached from material activities, we will be freed from fear and anger. By austerity, one becomes purified and eligible to return home, back to Godhead. The duty of the king is to rule his citizens in such a way that they can become Kṛṣṇa conscious. This would be very beneficial for everyone. Unfortunately the king or president engages people in sense gratification instead of the Lord's service, and such activities are certainly not beneficial for anyone. King Rahūgaṇa tried to engage Jaḍa Bharata in carrying the palanquin, which is a form of sense gratification for the King. However, if one is engaged as a palanquin carrier in the Lord's service, that is certainly beneficial. In this godless civilization, if a president engages people somehow or other in devotional service or the awakening of Kṛṣṇa consciousness, he renders the very best service to the citizens.

TEXT 24

tan me bhavān nara-devābhimāna-

madena tucchīkṛta-sattamasya

kṛṣīṣṭa maitrī-dṛśam ārta-bandho

yathā tare sad-avadhyānam aṁhaḥ

SYNONYMS

tat-therefore; me-unto me; bhavān-your good self; nara-deva-abhimāna-madena-by madness due to having the body of a king and thus being proud of it; tucchīkṛta-who has insulted; sat-tamasya-you who are the best among human beings; kṛṣīṣṭa-kindly show; maitrī-dṛśam-your causeless mercy upon me like a friend; ārta-bandho-O friend of all distressed persons; yathā-so; tare-I can get relief from; sat-avadhyānam-neglecting a great personality like you; aṁhaḥ-the sin.

Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you.

Śrī Caitanya Mahāprabhu has said that by offending a Vaiṣṇava, one finishes all his spiritual activities. Offending a Vaiṣṇava is considered the mad elephant offense. A mad elephant can destroy an entire garden which has been developed with great labor. One may attain the topmost platform of devotional service, but somehow or other if he offends a Vaiṣṇava, the whole structure collapses. Unconsciously, King Rahūgaṇa offended Jaḍa Bharata, but due to his good sense, he asked to be excused. This is the process by which one can be relieved from a vaiṣṇava-aparādha. Kṛṣṇa is always very simple and by nature merciful. When one commits an offense at the feet of a Vaiṣṇava, one must immediately apologize to such a personality so that his spiritual advancement may not be hampered.

TEXT 25

na vikriyā viśva-suhṛt-sakhasya

sāmyena vītābhimates tavāpi

mahad-vimānāt sva-kṛtād dhi mādṛṅ

naṅkṣyaty adūrād api śūlapāṇiḥ

SYNONYMS

na-not; vikriyā-material transformation; viśva-suhṛt-of the Supreme Personality of Godhead, who is a friend to everyone; sakhasya-of you, the friend; sāmyena-because of your mental equilibrium; vīta-abhimateḥ-who has completely forsaken the bodily concept of life; tava-your; api-indeed; mahat-vimānāt-of insulting a great devotee; sva-kṛtāt-from my own activity; hi-certainly; mādṛk-a person like me; naṅkṣyati-will be destroyed; adūrāt-very soon; api-certainly; śūla-pāṇiḥ-even though as powerful as Lord Śiva (Śūlapāṇi).

O my dear lord, you are the friend of the Supreme Personality of Godhead, who is the friend of all living entities. You are therefore equal to everyone, and you are free from the bodily conception. Although I have committed an offense by insulting you, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offense. Because of this, even though I may be as strong as Lord Śiva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaiṣṇava.

Mahārāja Rahūgaṇa was very intelligent and conscious of the inauspicious effects arising from insulting a Vaiṣṇava. He was therefore very anxious to be excused by Jaḍa Bharata. Following in the footsteps of Mahārāja Rahūgaṇa, everyone should be very cautious not to commit an offense at the lotus feet of a Vaiṣṇava. Śrīla Vṛndāvana dāsa Ṭhākura in the Caitanya-bhāgavata (Madhya 13) says:

śūlapāṇi-sama yadi bhakta-nindā kare
bhāgavata pramāṇa--tathāpi śīghra mare

hena vaiṣṇavere ninde sarvajña ha-i
se janera adhaḥ-pāta sarva-śāstre ka-i

"Even if one is as strong as Lord Śiva, who carries a trident in his hand, one will nonetheless fall down from his spiritual position if he tries to insult a Vaiṣṇava. That is the verdict of all Vedic scriptures." He also says this in Caitanya-bhāgavata (Madhya 22):

vaiṣṇavera nindā karibeka yāra gaṇa
tāra rakṣā sāmarthya nāhika kona jana

śūlapāṇi-sama yadi vaiṣṇavere ninde
tathāpiha nāśa yāya--kahe śāstra-vṛnde

ihā nā māniyā ye sujana nindā kare
janme janme se pāpiṣṭha daiva-doṣe mare

"One who blasphemes a Vaiṣṇava cannot be protected by anyone. Even if a person is as strong as Lord Śiva, if he blasphemes a Vaiṣṇava, he is sure to be destroyed. This is the verdict of all śāstras. If one does not care for the verdict of the śāstras and dares blaspheme a Vaiṣṇava, he suffers life after life because of this."

Thus end the Bhaktivedanta purports of the Fifth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled, "The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa."

Chapter Eleven

Jaḍa Bharata Instructs King Rahūgaṇa

In this chapter the brāhmaṇa Jaḍa Bharata instructs Mahārāja Rahūgaṇa in detail. He tells the King: "You are not very experienced, yet you pose yourself as a learned person because you are very proud of your knowledge. Actually a person who is on the transcendental platform does not care for social behavior that sacrifices spiritual advancement. Social behavior comes within the jurisdiction of karma-kāṇḍa, material benefit. No one can spiritually advance by such activities. The conditioned soul is always overpowered by the modes of material nature. and consequently he is simply concerned with material benefits and auspicious and inauspicious material things. In other words, the mind, which is the leader of the senses, is absorbed in material activities life after life. Thus he continuously gets different types of bodies and suffers miserable material conditions. On the basis of mental concoction, social behavior has been formulated. If one's mind is absorbed in these activities, he certainly remains conditioned within the material world. According to different opinions, there are eleven or twelve mental activities, which can be transformed into hundreds and thousands. A person who is not Kṛṣṇa conscious is subjected to all these mental concoctions and is thus governed by the material energy. The living entity who is free from mental concoctions attains the platform of pure spirit soul, devoid of material contamination. There are two types of living entities-jīvātmā and Paramātmā, the individual soul and the Supreme Soul. That Supreme Soul in His ultimate realization is Lord Vāsudeva, Kṛṣṇa. He enters into everyone's heart and controls the living entity in his different activities. He is therefore the supreme shelter of all living entities. One can understand the Supreme Soul and one's position in relationship with Him when one is completely freed from the unwanted association of ordinary men. In this way one can become fit to cross the ocean of nescience. The cause of conditional Life is attachment to the external energy. One has to conquer these mental concoctions: unless one does so, he will never be freed from material anxieties. Although mental concoctions have no value, their influence is still very formidable. No one should neglect to control the mind. If one does, the mind becomes so powerful that one immediately forgets his real position. Forgetting that he is an eternal servant of Kṛṣṇa and that service to Kṛṣṇa is his only business, one is doomed by material nature to serve the objects of the senses. One should kill mental concoctions by the sword of service to the Supreme Personality of Godhead and His devotee [guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja]"

TEXT 1

brāhmaṇa uvāca

akovidaḥ kovida-vāda-vādān

vadasy atho nāti-vidāṁ variṣṭhaḥ

na sūrayo hi vyavahāram enaṁ

tattvāvamarśena sahāmananti

SYNONYMS

brāhmaṇaḥ uvāca-the brāhmaṇa said; akovidaḥ-without having experience; kovida-vāda-vādān-words used by experienced persons; vadasi-you are speaking; atho-therefore; na-not; ati-vidām-of those who are very experienced; variṣṭhaḥ-the most important; na-not; sūrayaḥ-such intelligent persons; hi-indeed; vyavahāram-mundane and social behavior; enam-this; tattva-of the truth; avamarśena-fine judgment by intelligence; saha-with; āmananti-discuss.

The brāhmaṇa Jaḍa Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person. An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way.

Kṛṣṇa similarly chastised Arjuna. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: "While speaking learned words, you are lamenting for what is not worthy of grief." (Bg. 2.11) Similarly, among people in general, 99.9 percent try to talk like experienced advisers, but they are actually devoid of spiritual knowledge and are therefore like inexperienced children speaking nonsensically. Consequently their words cannot be given any importance. One has to learn from Kṛṣṇa or His devotee. If one speaks on the basis of this experience-that is, on the basis of spiritual knowledge-one's words are valuable. At the present moment, the entire world is full of foolish people. Bhagavad-gītā describes these people as mūḍhas. They are trying to rule human society, but because they are devoid of spiritual knowledge, the entire world is in a chaotic condition. To be released from these miserable conditions, one has to become Kṛṣṇa conscious and take lessons from an exalted personality like Jaḍa Bharata, Lord Kṛṣṇa and Kapiladeva. That is the only way to solve the problems of material life.

TEXT 2

tathaiva rājann uru-gārhamedha-

vitāna-vidyoru-vijṛmbhiteṣu

na veda-vādeṣu hi tattva-vādaḥ

prāyeṇa śuddho nu cakāsti sādhuḥ

SYNONYMS

tathā-therefore; eva-indeed; rājan-O King; uru-gārha-medha-rituals related to material household life; vitāna-vidyā-in knowledge that expands; uru-very greatly; vijṛmbhiteṣu-among those interested; na-not; veda-vādeṣu-who speak the version of the Vedas; hi-indeed; tattva-vādaḥ-the spiritual science; prāyeṇa-almost always; śuddhaḥ-free from all contaminated activities; nu-indeed; cakāsti-appear; sādhuḥ-a person who is advanced in devotional service.

My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities, which are expounded in the Vedas, are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest.

In this verse, two words are significant-veda-vāda and tattva-vāda. According to Bhagavad-gītā, those who are simply attached to the Vedas and who do not understand the purpose of the Vedas or the Vedānta-sūtra are called veda-vāda-ratāḥ.

yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ

kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." (Bg. 2.42–43)

The veda-vāda followers of the Vedas are generally inclined to karma-kāṇḍa, the performance of sacrifice according to the Vedic injunctions. They are thereby promoted to higher planetary systems. They generally practice the Cāturmāsya system. Akṣayyaṁ ha vai cāturmāsya-yājinaḥ sukṛtaṁ bhavati: one who performs the cāturmāsya-yajña becomes pious. By becoming pious, one may be promoted to the higher planetary systems (ūrdhvaṁ gacchanti sattva-sthāḥ). Some of the followers of the Vedas are attached to karma-kāṇḍa, the fruitive activities of the Vedas, in order to be promoted to a higher standard of life. Others argue that this is not the purpose of the Vedas. Tad yathaiveha karma jitaḥ lokaḥ kṣīyate evam evam utra puṇya jitaḥ lokaḥ kṣīyate. In this world someone may become very highly elevated by taking birth in an aristocratic family, by being well educated, beautiful or very rich. These are the gifts for pious activities enacted in the past life. However, these will be finished when the stock of pious activity is finished. If we become attached to pious activities, we may get these various worldly facilities in the next life and may take birth in the heavenly planets. But all this will eventually be finished. Kṣīṇe puṇye martya-lokaṁ viśanti (Bg. 9.21): when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas. The objective of the Vedas is explained in Bhagavad-gītā. Vedaiś ca sarvair aham eva vedyaḥ: [Bg. 15.15] the objective of the Vedas is to understand Kṛṣṇa, the Supreme Personality of Godhead. Those who are veda-vādīs are not actually advanced in knowledge, and those who are followers of jñāna-kāṇḍa (Brahman understanding) are also not perfect. However, when one comes to the platform of upāsanā and accepts the worship of the Supreme Personality of Godhead, he becomes perfect (ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param). In the Vedas the worship of different demigods and the performance of sacrifice are certainly, mentioned, but such worship is inferior because the worshipers do not know that the ultimate goal is Viṣṇu (na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]). When one comes to the platform of viṣṇor ārādhanam, or bhakti-yoga, one has attained the perfection of life. Otherwise, as indicated in Bhagavad-gītā, one is not a tattva-vādī but a veda-vādī, a blind follower of the Vedic injunctions. A veda-vādī cannot be purified from material contamination unless he becomes a tattva-vādī, that is, one who knows tattva, the Absolute Truth. Tattva is also experienced in three features-brahmeti paramātmeti bhagavān iti śabdyate. Even after coming to the platform of understanding tattva, one must worship Bhagavān, Viṣṇu and His expansions, or one is not yet perfect. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: [Bg. 7.19] after many births, one who is actually in knowledge surrenders unto Kṛṣṇa. The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.

TEXT 3

na tasya tattva-grahaṇāya sākṣād

varīyasīr api vācaḥ samāsan

svapne niruktyā gṛhamedhi-saukhyaṁ

na yasya heyānumitaṁ svayaṁ syāt

SYNONYMS

na-not; tasya-of him (a student studying the Vedas); tattva-grahaṇāya-for accepting the real purpose of Vedic knowledge; sākṣāt-directly; varīyasīḥ-very exalted; api-although; vācaḥ-words of the Vedas; samāsan-sufficiently became; svapne-in a dream; niruktyā-by example; gṛha-medhi-saukhyam-happiness within this material world; na-not; yasya-of him who; heya-anumitam-concluded to be inferior; svayam-automatically; syāt-become.

A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.

In Bhagavad-gītā (2.45), Kṛṣṇa advised Arjuna to become transcendental to the material activities impelled by the three material modes of nature (traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna). The purpose of Vedic study is to transcend the activities of the three modes of material nature. Of course in the material world the mode of goodness is accepted as the best, and one can be promoted to the higher planetary systems by being on the sattva-guṇa platform. However, that is not perfection. One must come to the conclusion that even the sattva-guṇa platform is also not good. One may dream that he has become a king with a good family, wife and children, but immediately at the end of that dream he comes to the conclusion that it is false. Similarly, all kinds of material happiness are undesirable for a person who wants spiritual salvation. If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jñāna. Karmīs, jñānīs and yogīs are after some material elevation. The karmīs work hard day and night for some bodily comfort, and the jñānīs simply speculate about how to get out of the entanglement of karma and merge into the Brahman effulgence. The yogīs are very much addicted to the acquisition of material perfection and magical powers. All of them are trying to be materially perfect, but a devotee very easily comes to the platform of nirguṇa in devotional service, and consequently for the devotee the results of karma, jñāna and yoga become very insignificant. Therefore only the devotee is on the platform of tattva jñāna, not the others. Of course the jñānī's position is better than that of the karmī but that position is also insufficient. The jñānī must actually become liberated, and after liberation he may be situated in devotional service (mad-bhaktiṁ labhate parām [Bg. 18.54]).

TEXT 4

yāvan mano rajasā pūruṣasya

sattvena vā tamasā vānuruddham

cetobhir ākūtibhir ātanoti

niraṅkuśaṁ kuśalaṁ cetaraṁ vā

SYNONYMS

yāvat-as long as; manaḥ-the mind; rajasā-by the mode of passion; pūruṣasya-of the living entity; sattvena-by the mode of goodness; vā-or; tamasā-by the mode of darkness; vā-or; anuruddham-controlled; cetobhiḥ-by the knowledge-acquiring senses; ākūtibhiḥ-by the senses of action; ātanoti-expands; niraṅkuśam-independent like an elephant not controlled by a trident; kuśalam-auspiciousness; ca-also; itaram-other than auspiciousness, sinful activities; vā-or.

As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant. It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity.

In Caitanya-caritāmṛta it is said that material pious and impious activities are both opposed to the principle of devotional service. Devotional service means mukti, freedom from material entanglement, but pious and impious activities result in entanglement within this material world. If the mind is captivated by the pious and impious activities mentioned in the Vedas, one remains eternally in darkness; one cannot attain the absolute platform. To change the consciousness from ignorance to passion or from passion to goodness does not really solve the problem. As stated in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate. One must come to the transcendental platform; otherwise life's mission is never fulfilled.

TEXT 5

sa vāsanātmā viṣayoparakto

guṇa-pravāho vikṛtaḥ ṣoḍaśātmā

bibhrat pṛthaṅ-nāmabhi rūpa-bhedam

antar-bahiṣṭvaṁ ca purais tanoti

SYNONYMS

saḥ-that; vāsanā-endowed with many desires; ātmā-the mind; viṣaya-uparaktaḥ-attached to material happiness, sense gratification; guṇa-pravāhaḥ-driven by the force of either sattva-guṇa, rajo-guṇa or tamo-guṇa; vikṛtaḥ-transformed by lust and so on; ṣoḍaśa-ātmā-the chief of the sixteen material elements (the five gross elements, the ten senses and the mind); bibhrat-wandering; pṛthak-nāmabhiḥ-with separate names; rūpa-bhedam-assuming different forms; antaḥ-bahiṣṭvam-the quality of being first-class or last-class; ca-and; puraiḥ-with different bodily forms; tanoti-manifests.

Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body.

Transmigration among the 8,400,000 species is due to the mind's being polluted by certain material qualities. Due to the mind, the soul is subjected to pious and impious activities. The continuation of material existence is like the waves of material nature. In this regard. Śrīla Bhaktivinoda Ṭhākura says, māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi: "My dear brother, the spirit soul is completely under the control of māyā, and you are being carried away by its waves." This is also confirmed in Bhagavad-gītā:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities, which are in actuality carried out by nature." (Bg. 3.27)

Material existence means being fully controlled by material nature. The mind is the center for accepting the dictations of material nature. In this way the living entity is carried away in different types of bodies continuously, millennium after millennium.

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha

(Caitanya-caritāmṛta, Madhya 20.117)

Due to the living entity's forgetfulness of Kṛṣṇa, one is bound by the laws of material nature.

TEXT 6

duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ

kālopapannaṁ phalam āvyanakti

āliṅgya māyā-racitāntarātmā

sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ

SYNONYMS

duḥkham-unhappiness due to impious activities; sukham-happiness due to pious activities; vyatiriktam-illusion; ca-also; tīvram-very severe; kāla-upapannam-obtained in the course of time; phalam-the resultant action; āvyanakti-creates; āliṅgya-embracing; māyā-racita-created by material nature; antaḥ-ātmā-the mind; sva-dehinam-the living being himself; saṁsṛti-of the actions and reactions of material existence; cakra-kūṭaḥ-which deceives the living entity into the wheel.

The materialistic mind covering the living entity's soul carries it to different species of life. This is called continued material existence. Due to the mind, the living entity suffers or enjoys material distress and happiness. Being thus illusioned, the mind further creates pious and impious activities and their karma, and thus the soul becomes conditioned.

Mental activities under the influence of material nature cause happiness and distress within the material world. Being covered by illusion, the living entity eternally continues conditioned life under different designations. Such living entities are known as nitya-baddha, eternally' conditioned. On the whole, the mind is the cause of conditioned life; therefore the entire yogic process is meant to control the mind and the senses. If the mind is controlled, the senses are automatically controlled, and therefore the soul is saved from the reactions of pious and impious activity. If the mind is engaged at the lotus feet of Lord Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ), the senses are automatically engaged in the Lord's service. When the mind and senses are engaged in devotional service, the living entity naturally becomes Kṛṣṇa conscious. As soon as one always thinks of Kṛṣṇa, he becomes a perfect yogī, as confirmed in Bhagavad-gītā (yoginām api sarveṣāṁ mad-gatenāntarātmanā [Bg. 6.47]). This antarātmā, the mind, is conditioned by material nature. As stated here, māyā-racitāntarātmā sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ: the mind, being most powerful, covers the living entity and puts him in the waves of material existence.

TEXT 7

tāvān ayaṁ vyavahāraḥ sadāviḥ

kṣetrajña-sākṣyo bhavati sthūla-sūkṣmaḥ

tasmān mano liṅgam ado vadanti

guṇāguṇatvasya parāvarasya

SYNONYMS

tāvān-until that time; ayam-this; vyavahāraḥ-the artificial designations (being fat or skinny, or belonging to the demigods or human beings); sadā-always; āviḥ-manifesting; kṣetra-jña-of the Living entity; sākṣyaḥ-testimony; bhavati-is; sthūla-sūkṣmaḥ-fat and skinny; tasmāt-therefore; manaḥ-the mind; liṅgam-the cause; adaḥ-this; vadanti-they say; guṇa-aguṇatvasya-of being absorbed in material qualities or devoid of material qualities; para-avarasya-and of lower and higher conditions of life.

The mind makes the living entity within this material world wander through different species of life, and thus the living entity experiences mundane affairs in different forms as a human being, demigod, fat person, skinny person and so forth. Learned scholars say that bodily appearance, bondage and liberation are caused by the mind.

Just as the mind is the cause of bondage, it can also be the cause of liberation. The mind is described here as para-avara, para means transcendental, and avara means material. When the mind is engaged in the Lord's service (sa vai manaḥ kṛṣṇa-padāravindayoḥ), it is called para, transcendental. When the mind is engaged in material sense gratification, it is called avara, or material. At the present moment, in our conditioned state, our mind is fully absorbed in material sense gratification, but it can be purified and brought to its original Kṛṣṇa consciousness by the process of devotional service. We have often given the example of Ambarīṣa Mahārāja. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane. The mind must be controlled in Kṛṣṇa consciousness. The tongue can be utilized to spread the message of Kṛṣṇa and glorify the Lord or take prasāda, the remnants of food offered to Kṛṣṇa. Sevonmukhe hi jihvādau: when one utilizes the tongue in the service of the Lord, the other senses can become purified. As stated in the Nārada-pañcarātra, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] when the mind and senses are purified, one's total existence is purified, and one's designations are also purified. One no longer considers himself a human being, a demigod, cat, dog, Hindu, Muslim and so forth. When the senses and mind are purified and one is fully engaged in Kṛṣṇa's service, one can be liberated and return home, back to Godhead.

TEXT 8

guṇānuraktaṁ vyasanāya jantoḥ

kṣemāya nairguṇyam atho manaḥ syāt

yathā pradīpo ghṛta-vartim aśnan

śikhāḥ sadhūmā bhajati hy anyadā svam

padaṁ tathā guṇa-karmānubaddhaṁ

vṛttīr manaḥ śrayate 'nyatra tattvam

SYNONYMS

guṇa-anuraktam-being attached to the material modes of nature; vyasanāya-for the conditioning in material existence; jantoḥ-of the living entity; kṣemāya-for the ultimate welfare; nairguṇyam-being unaffected by the material modes of nature; atho-thus; manaḥ-the mind; syāt-becomes; yathā-as much as; pradīpaḥ-a lamp; ghṛta-vartim-a wick within clarified butter; aśnan-burning; śikhāḥ-the flame; sadhūmāḥ-with smoke; bhajati-enjoys; hi-certainly; anyadā-otherwise; svam-its own original; padam-position; tathā-so; guṇa-karma-anubaddham-bound by the modes of nature and the reactions of material activities; vṛttīḥ-various engagements; manaḥ-the mind; śrayate-takes shelter of; anyatra-otherwise; tattvam-its original condition.

When the living entity's mind becomes absorbed in the sense gratification of the material world, it brings about his conditioned life and suffering within the material situation. However, when the mind becomes unattached to material enjoyment, it becomes the cause of liberation. When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification, it brings about the original brightness of Kṛṣṇa consciousness.

It is therefore concluded that the mind is the cause of material existence and liberation also. Everyone is suffering in this material world because of the mind; it is therefore proper to train the mind or to cleanse the mind from material attachment and engage it fully in the Lord's service. This is called spiritual engagement. As confirmed in Bhagavad-gītā:

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26)

We should engage the mind fully in Kṛṣṇa conscious activities. Then it will be the cause of our liberation, for our returning home. back to Godhead. However, if we keep the mind engaged in material activities for sense gratification, it will cause continuous bondage and will make us remain in this material world in different bodies, suffering the consequences of our different actions.

TEXT 9

ekādaśāsan manaso hi vṛttaya

ākūtayaḥ pañca dhiyo 'bhimānaḥ

mātrāṇi karmāṇi puraṁ ca tāsāṁ

vadanti haikādaśa vīra bhūmīḥ

SYNONYMS

ekādaśa-eleven; āsan-there are; manasaḥ-of the mind; hi-certainly; vṛttayaḥ-activities; ākūtayaḥ-senses of action; pañca-five; dhiyaḥ-senses for gathering knowledge; abhimānaḥ-the false ego; mātrāṇi-different sense objects; karmāṇi-different material activities; puram ca-and the body, society, nation, family or place of nativity; tāsām-of those functions; vadanti-they say; ha-oh; ekādaśa-eleven; vīra-O hero; bhūmīḥ-fields of activity.

There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. O hero, the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.

The mind is the controller of the five knowledge-acquiring senses and the five working senses. Each sense has its particular field of activity. In all cases, the mind is the controller or owner. By the false ego one thinks oneself the body and thinks in terms of "my body, my house, my family, my society, my nation" and so on. These false identifications are due to the expansions of the false ego. Thus one thinks that be is this or that. Thus the living entity becomes entangled in material existence.

TEXT 10

gandhākṛti-sparśa-rasa-śravāṁsi

visarga-raty-arty-abhijalpa-śilpāḥ

ekādaśaṁ svīkaraṇaṁ mameti

śayyām ahaṁ dvādaśam eka āhuḥ

SYNONYMS

gandha-smell; ākṛti-form; sparśa-touch; rasa-taste; śravāṁsi-and sound; visarga-evacuating; rati-sexual intercourse; arti-movement; abhijalpa-speaking; śilpāḥ-grasping or releasing; ekādaśam-eleventh; svīkaraṇam-accepting as; mama-mine; iti-thus; śayyām-this body; aham-I; dvādaśam-twelfth; eke-some; āhuḥ-have said.

Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and sexual intercourse are the objects of the working senses. Besides this, there is another conception by which one thinks, "This is my body, this is my society, this is my family, this is my nation," and so forth. This eleventh function, that of the mind, is called the false ego. According to some philosophers, this is the twelfth function, and its field of activity is the body.

There are different objects for the eleven items. Through the nose we can smell, by the eyes we can see, by the ears we can hear, and in this way we gather knowledge. Similarly, there are the karmendriyas, the working senses-the hands, legs, genitals, rectum, mouth and so forth. When the false ego expands, it makes one think. "This is my body, family, society, country," etc.

TEXT 11

dravya-svabhāvāśaya-karma-kālair

ekādaśāmī manaso vikārāḥ

sahasraśaḥ śataśaḥ koṭiśaś ca

kṣetrajñato na mitho na svataḥ syuḥ

SYNONYMS

dravya-by physical objects; sva-bhāva-by nature as the cause of development; āśaya-by culture; karma-by predestined resultant actions; kālaiḥ-by time; ekādaśa-eleven; amī-all these; manasaḥ-of the mind; vikārāḥ-transformations; sahasraśaḥ-in thousands; śataśaḥ-in hundreds; koṭiśaḥ ca-and in millions; kṣetra-jñataḥ-from the original Supreme Personality of Godhead; na-not; mithaḥ-one another; na-nor; svataḥ-from themselves; syuḥ-are.

The physical elements, nature, the original cause, culture, destiny and the time element are all material causes. Agitated by these material causes, the eleven functions transform into hundreds of functions and then into thousands and then into millions. But all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Supreme Personality of Godhead.

One should not think that all the interactions of the physical elements, gross and subtle, that cause the transformation of mind and consciousness are working independently. They are under the direction of the Supreme Personality of Godhead. In Bhagavad-gītā (15.15), Kṛṣṇa says that the Lord is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca). As mentioned herein, Supersoul (kṣetrajña) is directing everything. The living entity is also kṣetrajña, but the supreme kṣetrajña is the Supreme Personality of Godhead. He is the witness and order giver. Under His direction, everything takes place. The different inclinations of the living entity are created by his own nature or his expectations, and he is trained by the Supreme Personality of Godhead through the agency of material nature. The body, nature and the physical elements are under the direction of the Supreme Personality of Godhead. They do not function automatically. Nature is neither independent nor automatic. As confirmed in Bhagavad-gītā, the Supreme Personality of Godhead is behind nature.

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10)

TEXT 12

kṣetrajña etā manaso vibhūtīr

jīvasya māyā-racitasya nityāḥ

āvirhitāḥ kvāpi tirohitāś ca

śuddho vicaṣṭe hy aviśuddha-kartuḥ

SYNONYMS

kṣetra-jñaḥ-the individual soul; etāḥ-all these; manasaḥ-of the mind; vibhūtīḥ-different activities; jīvasya-of the living entity; māyā-racitasya-created by the external, material energy; nityāḥ-from time immemorial; āvirhitāḥ-sometimes manifested; kvāpi-somewhere; tirohitāḥ ca-and not manifested; śuddhaḥ-purified; vicaṣṭe-sees this; hi-certainly; aviśuddha-unpurified; kartuḥ-of the doer.

The individual soul bereft of Kṛṣṇa consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jīvan-mukta] can see all these things vividly.

As stated in Bhagavad-gītā (13.3), kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. There are two kinds of kṣetrajña, or living beings. One is the individual living being, and the other is the supreme living being. The ordinary living being knows about his body to some extent, but the Supreme, Paramātmā, knows the condition of all bodies. The individual living being is localized, and the Supreme. Paramātmā. is all-pervading. In this śloka the word kṣetrajña refers to an ordinary living being, not the supreme living being. This ordinary living being is of two kinds-nitya-baddha or nitya-mukta. One is eternally conditioned and the other eternally liberated. The eternally liberated living being; are in the Vaikuṇṭha jagat, the spiritual world, and they never fall into the material world. Those in the material world are conditioned souls, nitya-baddha. The nitya-baddhas can become liberated by controlling the mind because the cause of conditioned life is the mind. When the mind is trained and the soul is not under the mind's control, the soul can be liberated even in this material world. When it is liberated, one is called jīvan-mukta. A jīvan-mukta knows how he has become conditioned; therefore he tries to purify himself and return home, back to Godhead. The eternally conditioned soul is eternally conditioned because he is controlled by the mind. The conditioned state and liberated state are compared to the sleeping, unconscious state and the awakened state. Those who are sleeping and unconscious are eternally conditioned, but those who are awake understand that they are eternally part and parcel of the Supreme Personality of Godhead, Kṛṣṇa. Therefore even in this material world, they engage in Kṛṣṇa's service. As confirmed by Śrīla Rūpa Gosvāmī: īhā yasya harer dāsye. If one takes to Kṛṣṇa's service, he is liberated, even though he appears to be a conditioned soul within the material world. Jīvan-muktaḥ sa ucyate. In any condition, one is to be considered liberated if his only business is to serve Kṛṣṇa.

TEXTS 13–14

kṣetrajña ātmā puruṣaḥ purāṇaḥ

sākṣāt svayaṁ jyotir ajaḥ pareśaḥ

nārāyaṇo bhagavān vāsudevaḥ

sva-māyayātmany avadhīyamānaḥ

yathānilaḥ sthāvara-jaṅgamānām

ātma-svarūpeṇa niviṣṭa īśet

evaṁ paro bhagavān vāsudevaḥ

kṣetrajña ātmedam anupraviṣṭaḥ

SYNONYMS

kṣetra-jñaḥ-the Supreme Personality of Godhead; ātmā-all-pervading, present everywhere; puruṣaḥ-the unrestricted controller, who has unlimited power; purāṇaḥ-the original; sākṣāt-perceivable by hearing from the authorities and by direct perception; svayam-personal; jyotiḥ-manifesting His bodily rays (the Brahman effulgence); ajaḥ-never born; pareśaḥ-the Supreme Personality of Godhead; nārāyaṇaḥ-the resting place of all living entities; bhagavān-the Personality of Godhead with six full opulences; vāsudevaḥ-the shelter of everything, manifested and nonmanifest; sva-māyayā-by His own potency; ātmani-in His own self, or in the ordinary living entities; avadhīyamānaḥ-existing as the controller; yathā-as much as; anilaḥ-the air; sthāvara-of nonmoving living entities; jaṅgamānām-and of the moving living entities; ātma-svarūpeṇa-by His expansion as the Supersoul; niviṣṭaḥ-entered; īśet-controls; evam-thus; paraḥ-transcendental; bhagavān-the Supreme Personality of Godhead; vāsudevaḥ-the shelter of everything; kṣetra-jñaḥ-known as kṣetrajña; ātmā-the vital force; idam-this material world; anupraviṣṭaḥ-entered within.

There are two kinds of kṣetrajña-the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old age or disease. He is the controller of all the demigods, beginning with Lord Brahmā. He is called Nārāyaṇa, and He is the shelter of living entities after the annihilation of this material world. He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vāsudeva, the Supreme Personality of Godhead. By His own potency, He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body. In His partial feature, the Supreme Personality of Godhead enters all bodies and controls them.

This is confirmed in Bhagavad-gītā (15.15). Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. Every living being is controlled by the supreme living being, Paramātmā, who resides within everyone's heart. He is the puruṣa, the puruṣa-avatāra, who creates this material world. The first puruṣa-avatāra is Mahā-Viṣṇu, and that Mahā-Viṣṇu is the plenary portion of the plenary portion of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa's first expansion is Baladeva, and His next expansions are Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna. Vāsudeva is the original cause of the brahmajyoti, and the brahmajyoti is the expansion of the rays of the body of Vāsudeva.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." (Brahma-saṁhitā 5.40) The Supreme Personality of Godhead is thus described in Bhagavad-gītā:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)

This is the position of the plenary expansions of Kṛṣṇa as the all-pervading Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.

TEXT 15

na yāvad etāṁ tanu-bhṛn narendra

vidhūya māyāṁ vayunodayena

vimukta-saṅgo jita-ṣaṭ-sapatno

vedātma-tattvaṁ bhramatīha tāvat

SYNONYMS

na-not; yāvat-as long as; etām-this; tanu-bhṛt-one who has accepted a material body; narendra-O King; vidhūya māyām-washing away the infection accumulated because of contamination by the material world; vayunā udayena-by awakening of transcendental knowledge due to good association and study of the Vedic literatures; vimukta-saṅgaḥ-free from all material association; jita-ṣaṭ-sapatnaḥ-conquering the six enemies (the five knowledge-acquiring senses and the mind); veda-knows; ātma-tattvam-spiritual truth; bhramati-he wanders; iha-in this material world; tāvat-until that time.

My dear King Rahūgaṇa, as long as the conditioned soul accepts the material body and is not freed from the contamination of material enjoyment, and as long as he does not conquer his six enemies and come to the platform of self-realization by awakening his spiritual knowledge, he has to wander among different places and different species of life in this material world.

When one's mind is absorbed in the material conception, he thinks that he belongs to a particular nation, family, country or creed. These are all called upādhis, designations, and one has to become freed from them (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]). As long as one is not freed, he has to continue conditioned life in material existence. The human form of life is meant for cleansing away these misconceptions. If this is not done, one has to repeat the cycle of birth and death and thus suffer all material conditions.

TEXT 16

na yāvad etan mana ātma-liṅgaṁ

saṁsāra-tāpāvapanaṁ janasya

yac choka-mohāmaya-rāga-lobha-

vairānubandhaṁ mamatāṁ vidhatte

SYNONYMS

na-not; yāvat-as long as; etat-this; manaḥ-mind; ātma-liṅgam-existing as the false designation of the soul; saṁsāra-tāpa-of the miseries of this material world; āvapanam-the growing ground; janasya-of the living being; yat-which; śoka-of lamentation; moha-of illusion; āmaya-of disease; rāga-of attachment; lobha-of greed; vaira-of enmity; anubandham-the consequence; mamatām-the sense of ownership; vidhatte-gives.

The soul's designation, the mind, is the cause of all tribulations in the material world. As long as this fact is unknown to the conditioned living entity, he has to accept the miserable condition of the material body and wander within this universe in different positions. Because the mind is affected by disease, lamentation, illusion, attachment, greed and enmity, it creates bondage and a false sense of intimacy within this material world.

The mind is the cause of both material bondage and liberation. The impure mind thinks, "I am this body." The pure mind knows that he is not the material body; therefore the mind is considered to be the root of all material designations. Until the living entity is aloof from the association and contaminations of this material world, the mind will be absorbed in such material things as birth, death, disease, illusion, attachment, greed and enmity. In this way the living entity is conditioned, and he suffers material miseries.

TEXT 17

bhrātṛvyam enaṁ tad adabhra-vīryam

upekṣayādhyedhitam apramattaḥ

guror hareś caraṇopāsanāstro

jahi vyalīkaṁ svayam ātma-moṣam

SYNONYMS

bhrātṛvyam-the formidable enemy; enam-this mind; tat-that; adabhra-vīryam-very, very powerful; upekṣayā-by neglecting; adhyedhitam-unnecessarily increased in power; apramattaḥ-one who is without illusion; guroḥ-of the spiritual master; hareḥ-of the Supreme Personality of Godhead; caraṇa-of the lotus feet; upāsanā-astraḥ-applying the weapon of worshiping; jahi-conquer; vyalīkam-false; svayam-personally; ātma-moṣam-which covers the constitutional position of the living entity.

This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the soul. O King, please try to conquer this mind by the weapon of service to the lotus feet of the spiritual master and of the Supreme Personality of Godhead. Do this with great care.

There is one easy weapon with which the mind can be conquered-neglect. The mind is always telling us to do this or that; therefore we should be very expert in disobeying the mind's orders. Gradually the mind should be trained to obey the orders of the soul. It is not that one should obey the orders of the mind. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that to control the mind one should beat it with shoes many times just after awakening and again before going to sleep. In this way one can control the mind. This is the instruction of all the śāstras. If one does not do so, one is doomed to follow the dictations of the mind. Another bona fide process is to abide strictly by the orders of the spiritual master and engage in the Lord's service. Then the mind will be automatically controlled. Śrī Caitanya Mahāprabhu has instructed Śrīla Rūpa Gosvāmī:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

When one receives the seed of devotional service by the mercy of the guru and Kṛṣṇa, the Supreme Personality of Godhead, one's real life begins. If one abides by the orders of the spiritual master, by the grace of Kṛṣṇa he is freed from service to the mind.

Thus end the Bhaktivedanta purports of the Fifth Canto, Eleventh Chapter of the Śrīmad-Bhāgavatam, entitled "Jaḍa Bharata Instructs King Rahūgaṇa."

Chapter Twelve

Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata

Because Mahārāja Rahūgaṇa was still doubtful about his enlightenment, he asked the brāhmaṇa Jaḍa Bharata to repeat his instructions and clarify ideas he could not understand. In this chapter, Mahārāja Rahūgaṇa offers his respectful obeisances to Jaḍa Bharata, who was concealing his real position. The King could understand by his speech how exalted and advanced he was in spiritual knowledge. He very much regretted his offense against him. Mahārāja Rahūgaṇa was bitten by the serpent of ignorance, but was cured by the nectarean words of Jaḍa Bharata. Later, because he was doubtful about the subjects discussed, he made further inquiries, one question after another. First he wanted to be released from the offense he had committed at the lotus feet of Jaḍa Bharata.

Mahārāja Rahūgaṇa was somewhat unhappy at not being able to grasp Jaḍa Bharata's instructions, which were full of meaning that could not be understood by a materialistic person. Therefore Jaḍa Bharata repeated his instructions more clearly. He said that on the surface of the globe all living entities, moving and unmoving, were but transformations of the earth in different ways. The King was very proud of his king's body, but that body was simply another transformation of the earth. Out of his false prestige, the King was misbehaving toward the palanquin carrier. as a master toward a servant, and he was actually very unkind to other living entities. Consequently King Rahūgaṇa was unfit to give protection to the citizens, and because he was ignorant, he was unfit to be counted among advanced philosophers. Everything in the material world is but a transformation of the earth, although things have different names according to their transformations. Actually the varieties are one and the same, and ultimately all these varieties are vanquished into atoms. Nothing is permanent in this material world. The variety of things and their distinctions are simply mental concoctions. The Absolute Truth is beyond illusion and is manifest in three features-impersonal Brahman, localized Paramātmā and the Supreme Personality of Godhead. Ultimate realization of the Absolute Truth is the Supreme Personality of Godhead, called Vāsudeva by His devotees. Unless one is blessed with the dust from the feet of a pure devotee on his head, one cannot possibly become a devotee of the Supreme Personality of Godhead.

Jaḍa Bharata also told about his own previous birth and informed the King that by the grace of the Lord he still remembered all the incidents of his past life. Due to the activities of his past life, Jaḍa Bharata was being very cautious and was therefore assuming the characteristics of a deaf and dumb man to avoid mingling with the material world. Association with the material modes of nature is very powerful. The bad association of materialistic men can be avoided only in the association of devotees. In the association of devotees, one is given an opportunity to render devotional service in nine different ways-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. In this way, in the association of devotees, one can pass over material association, cross over the ocean of nescience and return home, back to Godhead.

TEXT 1

rahūgaṇa uvāca

namo namaḥ kāraṇa-vigrahāya

svarūpa-tucchīkṛta-vigrahāya

namo 'vadhūta dvija-bandhu-liṅga-

nigūḍha-nityānubhavāya tubhyam

SYNONYMS

rahūgaṇaḥ uvāca-King Rahūgaṇa said; namaḥ-my respectful obeisances; namaḥ-obeisances; kāraṇa-vigrahāya-to one whose body emanates from the Supreme Person, the cause of all causes; svarūpa-tucchīkṛta-vigrahāya-who has completely removed all the contradictions of the scriptures by manifesting his true self; namaḥ-respectful obeisances; avadhūta-O master of all mystic power; dvija-bandhu-liṅga-by the characteristics of a person born in a brāhmaṇa family but not executing the duties of a brāhmaṇa; nigūḍha-covered; nitya-anubhavāya-to him whose eternal self-realization; tubhyam-to you.

King Rahūgaṇa said: O most exalted personality, you are not different from the Supreme Personality of Godhead. By the influence of your true self, all kinds of contradiction in the śāstras have been removed. In the dress of a friend of a brāhmaṇa, you are hiding your transcendental blissful position. I offer my respectful obeisances unto you.

From the Brahma-saṁhitā we understand the Supreme Personality of Godhead is the cause of all causes (sarva-kāraṇa-kāraṇam [Bs. 5.1]). Ṛṣabhadeva was the direct incarnation of the Supreme Personality of Godhead, the cause of all causes. His son, Bharata Mahārāja, who was now acting as the brāhmaṇa Jaḍa Bharata, had received his body from the cause of all causes. Therefore he is addressed as kāraṇa-vigrahāya.

TEXT 2

jvarāmayārtasya yathāgadaṁ sat

nidāgha-dagdhasya yathā himāmbhaḥ

kudeha-mānāhi-vidaṣṭa-dṛṣṭeḥ

brahman vacas te 'mṛtam auṣadhaṁ me

SYNONYMS

jvara-of a fever; āmaya-by the disease; ārtasya-of a distressed person; yathā-just as; agadam-the medicine; sat-right; nidāgha-dagdhasya-of one scorched by the heat of the sun; yathā-just as; hima-ambhaḥ-very cold water; ku-deha-in this body made of matter and full of dirty things such as stool and urine; māna-of pride; ahi-by the serpent; vidaṣṭa-bitten; dṛṣṭeḥ-of one whose vision; brahman-O best of the brāhmaṇas; vacaḥ-words; te-your; amṛtam-nectar; auṣadham-medicine; me-for me.

O best of the brāhmaṇas, my body is filled with dirty things, and my vision has been bitten by the serpent of pride. Due to my material conceptions, I am diseased. Your nectarean instructions are the proper medicine for one suffering from such a fever, and they are cooling waters for one scorched by the heat.

The conditioned soul has a body full of dirty things-bones, blood, urine, stool and so forth. Nonetheless, the most intelligent men in this material world think they are these combinations of blood, bone, urine and stool. If this is so, why can't other intelligent men be made with these ingredients, which are so readily available? The entire world is going on under the bodily conception and creating a hellish condition unfit for any gentleman's living. The instructions given to King Rahūgaṇa by Jaḍa Bharata are very valuable. They are like the medicine that can save one from a snakebite. The Vedic instructions are like nectar and cool water for one suffering from scorching heat.

TEXT 3

tasmād bhavantaṁ mama saṁśayārthaṁ

prakṣyāmi paścād adhunā subodham

adhyātma-yoga-grathitaṁ tavoktam

ākhyāhi kautūhala-cetaso me

SYNONYMS

tasmāt-therefore; bhavantam-to you; mama-of me; saṁśaya-artham-the subject matter that is not clear to me; prakṣyāmi-I shall submit; paścāt-afterwards; adhunā-now; su-bodham-so that it can be clearly understood; adhyātma-yoga-of mystic instruction for self-realization; grathitam-as composed; tava-your; uktam-speech; ākhyāhi-please explain again; kautūhala-cetasaḥ-whose mind is very inquisitive to understand the mystery of such statements; me-to me.

Whatever doubts I have about a particular subject matter I shall ask you about later. For the time being, these mysterious yoga instructions you have given me for self-realization appear very difficult to understand. Please repeat them in a simple way so that I can understand them. My mind is very inquisitive, and I want to understand this clearly.

The Vedic literature instructs: tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. An intelligent man must be very inquisitive to know the transcendental science deeply. Therefore one must approach a guru, a spiritual master. Although Jaḍa Bharata explained everything to Mahārāja Rahūgaṇa, it appears that his intelligence was not perfect enough to understand clearly. He therefore requested a further explanation. As stated in Bhagavad-gītā (4.34): tad viddhi praṇipātena paripraśnena sevayā. The student must approach a spiritual master and surrender unto him fully (praṇipātena). He must also question him in order to understand his instructions (paripraśnena). One should not only surrender to the spiritual master but also render loving service unto him (sevayā) so that the spiritual master will be pleased with the student and explain the transcendental subject matter more clearly. A challenging spirit before the spiritual master should be avoided if one is at all interested in learning the Vedic instructions in depth.

TEXT 4

yad āha yogeśvara dṛśyamānaṁ

kriyā-phalaṁ sad-vyavahāra-mūlam

na hy añjasā tattva-vimarśanāya

bhavān amuṣmin bhramate mano me

SYNONYMS

yat-that which; āha-have said; yoga-īśvara-O master of mystic power; dṛśyamānam-being clearly seen; kriyā-phalam-the results of moving the body here and there, such as feeling fatigue; sat-existing; vyavahāra-mūlam-whose basis is etiquette alone; na-not; hi-certainly; añjasā-on the whole, or in fact; tattva-vimarśanāya-for understanding the truth by consultation; bhavān-your good self; amuṣmin-in that explanation; bhramate-is bewildered; manaḥ-mind; me-my.

O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed.

Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In Bhagavad-gītā Lord Kṛṣṇa informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization.

TEXTS 5–6

brāhmaṇa uvāca

ayaṁ jano nāma calan pṛthivyāṁ

yaḥ pārthivaḥ pārthiva kasya hetoḥ

tasyāpi cāṅghryor adhi gulpha-jaṅghā-

jānūru-madhyora-śirodharāṁsāḥ

aṁse 'dhi dārvī śibikā ca yasyāṁ

sauvīra-rājety apadeśa āste

yasmin bhavān rūḍha-nijābhimāno

rājāsmi sindhuṣv iti durmadāndhaḥ

SYNONYMS

brāhmaṇaḥ uvāca-the brāhmaṇa said; ayam-this; janaḥ-person; nāma-celebrated as such; calan-moving; pṛthivyām-on the earth; yaḥ-who; pārthivaḥ-a transformation of the earth; pārthiva-O King, who possesses a similar earthly body; kasya-for what; hetoḥ-reason; tasya api-of him also; ca-and; aṅghryoḥ-feet; adhi-above; gulpha-ankles; jaṅghā-calves; jānu-knees; uru-thighs; madhyora-waist; śiraḥ-dhara-neck; aṁsāḥ-shoulders; aṁse-shoulder; adhi-upon; dārvī-made of wood; śibikā-palanquin; ca-and; yasyām-on which; sauvīra-rājā-the King of Sauvīra; iti-thus; apadeśaḥ-known as; āste-there is; yasmin-in which; bhavān-Your Lordship; rūḍha-imposed upon; nija-abhimānaḥ-having a conception of false prestige; rājā asmi-I am the King; sindhuṣu-in the state of Sindhu; iti-thus; durmada-andhaḥ-captivated by false prestige.

The self-realized brāhmaṇa Jaḍa Bharata said: Among the various material combinations and permutations, there are various forms and earthly transformations. For some reason, these move on the surface of the earth and are called palanquin carriers. Those material transformations which do not move are gross material objects like stones. In any case, the material body is made of earth and stone in the form of feet, ankles, calves, knees, thighs, torso, throat and head. Upon the shoulders is the wooden palanquin, and within the palanquin is the so-called King of Sauvīra. The body of the King is simply another transformation of earth, but within that body Your Lordship is situated and falsely thinking that you are the King of the state of Sauvīra.

After analyzing the material bodies of the palanquin carrier and the palanquin passenger, Jaḍa Bharata concludes that the real living force is the living entity. The living entity is the offshoot or offspring of Lord Viṣṇu; therefore within this material world, among moving and nonmoving things, the real principle is Lord Viṣṇu. Due to His presence, everything is working, and there are actions and reactions. One who understands Lord Viṣṇu as the original cause of everything is to be understood to be perfectly situated in knowledge. Although he was falsely proud of being a king, King Rahūgaṇa was not really situated in knowledge. Therefore he was rebuking the palanquin carriers, including the self-realized brāhmaṇa, Jaḍa Bharata. This is the first accusation Jaḍa Bharata made against the King, who was daring to talk to a learned brāhmaṇa from the flimsy ground of ignorance, identifying everything with matter. King Rahūgaṇa argued that the living entity is within the body and that when the body is fatigued the living entity within must therefore be suffering. It is clearly explained in the following verses that the living entity does not suffer due to the body's fatigue. Śrīla Viśvanātha Cakravartī gives an example of a child heavily decorated with ornaments; although the child's body is very delicate, he does not feel fatigue, nor do the parents think that his ornaments should be taken away. The living entity has nothing to do with bodily pains and pleasures. These are simply mental concoctions. An intelligent man will find the original cause of everything. Material combinations and permutations may be a matter of fact in worldly dealings, but actually the living force, the soul, has nothing to do with them. Those who are materially upset take care of the body and manufacture daridra-nārāyaṇa (poor Nārāyaṇa). However, it is not a fact that the soul or Supersoul becomes poor simply because the body is poor. These are the statements of ignorant people. The soul and Supersoul are always apart from bodily pleasure and pain.

TEXT 7

śocyān imāṁs tvam adhikaṣṭa-dīnān

viṣṭyā nigṛhṇan niranugraho 'si

janasya goptāsmi vikatthamāno

na śobhase vṛddha-sabhāsu dhṛṣṭaḥ

SYNONYMS

śocyān-lamentable; imān-all these; tvam-you; adhi-kaṣṭa-dīnān-poor persons suffering more pains because of their poverty-stricken position; viṣṭyā-by force; nigṛhṇan-seizing; niranugrahaḥ asi-you have no mercy in your heart; janasya-of the people in general; goptā asmi-I am the protector (king); vikatthamānaḥ-bragging; na śobhase-you do not look very good; vṛddha-sabhāsu-in the society of learned persons; dhṛṣṭaḥ-simply impudent.

It is a fact, however, that these innocent people carrying your palanquin without payment are certainly suffering due to this injustice. Their condition is very lamentable because you have forcibly engaged them in carrying your palanquin. This proves that you are cruel and unkind, yet due to false prestige you were thinking that you were protecting the citizens. This is ludicrous. You were such a fool that you could not have been adored as a great man in an assembly of persons advanced in knowledge.

King Rahūgaṇa was proud of being king, and he felt he had the right to control the citizens as he liked, but actually he was engaging men in carrying his palanquin without payment, and therefore he was causing them trouble without reason. Nonetheless, the King was thinking that he was the protector of the citizens. Actually the king should be the representative of the Supreme Personality of Godhead. For this reason he is called nara-devatā, the Lord among human beings. However, when a king thinks that because he is the head of the state, he can utilize the citizens for his sense gratification, he is in error. Such an attitude is not appreciated by learned scholars. According to the Vedic principles, the king should be advised by learned sages, brāhmaṇas and scholars, who advise him according to the injunctions given in the dharma-śāstra. The duty of the king is to follow these instructions. Learned circles do not appreciate the king's utilizing public endeavor for his own benefit. His duty is to give protection to the citizens instead. The king should not become such a rogue that he exploits the citizens for his own benefit.

It is stated in Śrīmad-Bhāgavatam that in Kali-yuga the heads of government will be plunderers and thieves. These thieves and plunderers take the money and property of the public by force or connivance. Therefore it is said in Śrīmad-Bhāgavatam, rājanyair nirghṛṇair dasyu-dharmabhiḥ. As Kali-yuga advances, we can see that these characteristics are already visible. We can certainly imagine how deteriorated human civilization will be by the end of Kali-yuga. Indeed, there will no longer be a sane man capable of understanding God and our relationship with Him. In other words, human beings will be just like animals. At that time, in order to reform human society, Lord Kṛṣṇa will come in the form of the Kalki avatāra. His business will be to kill all the atheists because ultimately the real protector is Viṣṇu, or Kṛṣṇa.

The Lord incarnates and sets things in order when things are mismanaged by so-called kings and heads of government. As Kṛṣṇa says in Bhagavad-gītā, yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Of course this takes many years, but the principle is there. When the king or governmental head does not follow the proper principles, nature deals out the punishments in the forms of war, famine and so forth. Therefore if the governmental head is not aware of life's goal, he should not take charge of ruling the people. Actually the supreme proprietor of everything is Lord Viṣṇu. He is the maintainer of everyone. The king, the father, and the guardian are simply representatives of Lord Viṣṇu, empowered by Him to look after the management and maintain things. It is therefore the duty of the head of the state to maintain the general populace in such a way that people will ultimately know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Unfortunately the foolish governmental head and the general populace do not know that the ultimate goal of life is to understand and approach Lord Viṣṇu. Without this knowledge, everyone is in ignorance, and all society is crowded with cheaters and cheated.

TEXT 8

yadā kṣitāv eva carācarasya

vidāma niṣṭhāṁ prabhavaṁ ca nityam

tan nāmato 'nyad vyavahāra-mūlaṁ

nirūpyatāṁ sat-kriyayānumeyam

SYNONYMS

yadā-therefore; kṣitau-in the earth; eva-certainly; cara-acarasya-of different bodies, some moving and some not moving; vidāma-we know; niṣṭhām-annihilation; prabhavam-appearance; ca-and; nityam-regularly by the principles of nature; tat-that; nāmataḥ-than simply by name; anyat-other; vyavahāra-mūlam-cause of material activities; nirūpyatām-let it be ascertained; sat-kriyayā-by actual employment; anumeyam-to be inferred.

All of us on the surface of the globe are living entities in different forms. Some of us are moving and some not moving. All of us come into existence, remain for some time and are annihilated when the body is again mingled with the earth. We are all simply different transformations of the earth. Different bodies and capacities are simply transformations of the earth that exist in name only, for everything grows out of the earth and when everything is annihilated it again mingles with the earth. In other words, we are but dust, and we shall but be dust. Everyone can consider this point.

In the Brahma-sūtra it is said: tad-ananyatvam ārabhambhaṇa-śabdādibhyaḥ (2.1.14). This cosmic manifestation is a mixture of matter and spirit, but the cause is the Supreme Brahman, the Supreme Personality of Godhead. Therefore in Śrīmad-Bhāgavatam (1.5.20) it is said: idaṁ hi viśvaṁ bhagavān ivetaraḥ. The entire cosmic manifestation is but a transformation of the energy of the Supreme Personality of Godhead, but because of illusion, no one can appreciate that God is nondifferent from the material world. Actually He is not different, but this material world is simply a transformation of His different energies; parāsya śaktir vividhaiva śrūyate. There are also other versions of this in the Vedas: sarvaṁ khalv idaṁ brahma. Matter and spirit are all nondifferent from the Supreme Brahman, Bhagavān. Lord Śrī Kṛṣṇa confirms this statement in the Bhagavad-gītā (7.4): me bhinnā prakṛtir aṣṭadhā. The material energy is Kṛṣṇa's energy, but it is separated from Him. The spiritual energy is also His energy, but it is not separated from Him. When the material energy is engaged in the service of the Supreme Spirit, so-called material energy is also transformed into spiritual energy, just as an iron rod becomes fire when placed in contact with fire. When we can understand by an analytical study that the Supreme Personality of Godhead is the cause of all causes, our knowledge is perfect. Simply understanding the transformations of different energies is partial knowledge. We must come to the ultimate cause. Na te viduḥ svārtha gatiṁ hi viṣṇum [SB 7.5.31]. The knowledge of those who are not interested in knowing the original cause of all emanations is never perfect knowledge. There is nothing in the phenomenal world that is not produced by the supreme energy of the Supreme Personality of Godhead. Aromas from the earth are different scents manufactured and used for different purposes, but the original cause is the earth, nothing else. A waterpot made of earth can be used to carry water for some time, but ultimately the pot is nothing but earth. Therefore there is no difference between the pot and its original ingredient, earth. It is simply a different transformation of the energy. Originally the cause or primary ingredient is the Supreme Personality of Godhead, and the varieties are only by-products. In the Chāndogya Upaniṣad it is stated: yathā saumy ekena mṛt-piṇḍena sarvaṁ mṛnmayaṁ vijñātaṁ syād vācārambhaṇaṁ vikāro nāmadheyaṁ mṛttikety eva satyam. If one studies the earth, he naturally understands the by-products of the earth. The Vedas therefore enjoin, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati: if one simply understands the original cause, Kṛṣṇa, the cause of all causes, then naturally everything else is understood, although it may be presented in different varieties. By understanding the original cause of different varieties, one can understand everything. If we understand Kṛṣṇa, the original cause of everything, we do not need to separately study the subsidiary varieties. Therefore from the very beginning it is said: satyaṁ paraṁ dhīmahi. One has to concentrate one's understanding on the Supreme Truth, Kṛṣṇa or Vāsudeva. The word Vāsudeva indicates the Supreme Personality of Godhead, who is the cause of all causes. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. This is a summary of phenomenal and noumenal philosophy. The phenomenal world depends on the noumenal existence; similarly, everything exists by virtue of the potency of the Supreme Lord, although due to our ignorance the Supreme Lord is not perceived in everything.

TEXT 9

evaṁ niruktaṁ kṣiti-śabda-vṛttam

asan nidhānāt paramāṇavo ye

avidyayā manasā kalpitās te

yeṣāṁ samūhena kṛto viśeṣaḥ

SYNONYMS

evam-thus; niruktam-falsely described; kṣiti-śabda-of the word "earth"; vṛttam-the existence; asat-not real; nidhānāt-from the dissolution; parama-aṇavaḥ-atomic particles; ye-all of which; avidyayā-because of less intelligence; manasā-in the mind; kalpitāḥ-imagined; te-they; yeṣām-of which; samūhena-by the aggregate; kṛtaḥ-made; viśeṣaḥ-the particulars.

One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination.

Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself. Under these circumstances, we cannot accept that the atom is the cause of the universe. Such theories are advanced by unintelligent people. According to real intelligence, the real cause of the cosmic manifestation is the Supreme Lord. Janmādy asya yataḥ: [SB 1.1.1] He is the original cause of all creation. As stated in Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. Kṛṣṇa is the original cause. Sarva-kāraṇa-kāraṇam: [Bs. 5.1] He is the cause of all causes. Kṛṣṇa is the cause of atoms, the material energy.

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

(Bg. 7.4)

The ultimate cause is the Supreme Personality of Godhead, and only those in ignorance try to find out other causes by posing different theories.

TEXT 10

evaṁ kṛśaṁ sthūlam aṇur bṛhad yad

asac ca saj jīvam ajīvam anyat

dravya-svabhāvāśaya-kāla-karma-

nāmnājayāvehi kṛtaṁ dvitīyam

SYNONYMS

evam-thus; kṛśam-skinny or short; sthūlam-fat; aṇuḥ-tiny; bṛhat-big; yat-which; asat-impermanent; ca-and; sat-existing; jīvam-the living entities; ajīvam-inanimate, lifeless matter; anyat-other causes; dravya-phenomena; sva-bhāva-nature; āśaya-disposition; kāla-time; karma-activities; nāmnā-only by such names; ajayā-by material nature; avehi-you should understand; kṛtam-done; dvitīyam-duality.

Since this universe has no real ultimate existence, the things within it-shortness, differences, grossness, skinniness, smallness, bigness, result, cause, living symptoms, and materials-are all imagined. They are all pots made of the same substance, earth, but they are named differently. The differences are characterized by the substance, nature, predisposition, time and activity. You should know that all these are simply mechanical manifestations created by material nature.

The temporary manifestations and varieties within this material world are simply creations of material nature under various circumstances: prakṛteḥ kriyamāṇa-ni guṇaiḥ karmāṇi sarvaśaḥ. The actions and reactions carried out by the material nature are sometimes accepted as our scientific inventions; therefore we want to take credit for them and defy the existence of God. This is described in Bhagavad-gītā (3.27), ahaṅkāra-vimūḍhātmā kartāham iti manyate: due to being covered by the illusory external energy, the living entity tries to take credit for the differentiated creations within the material world. Actually all these are being created automatically by the material force set in motion by the energy of the Supreme Personality of Godhead. Therefore the ultimate cause is the Supreme Person. As stated in Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs. 5.1]

He is the cause of all causes, the ultimate cause. In this regard Śrīla Madhvācārya says: evaṁ sarvaṁ tathā prakṛtvayai kalpitaṁ viṣṇor anyat. evaṁ prakṛtyādhāraḥ svayam ananyādhāro viṣṇur eva ataḥ sarva-śabdāś ca tasminn eva. Actually the original cause is Lord Viṣṇu, but out of ignorance people think that matter is the cause of everything.

rājā goptāśrayo bhūmiḥ
śaraṇaṁ ceti laukikaḥ
vyavahāro na tat satyaṁ
tayor brahmāśrayo vibhuḥ

Things are contemplated on the ephemeral or external platform, but actually this is not the truth. The actual protector and shelter of everyone is Brahman, the Supreme, not the king.

goptrī ca tasya prakṛtis
tasyā viṣṇuḥ svayaṁ prabhuḥ
tava goptrī tu pṛthivī
na tvaṁ goptā kṣiteḥ smṛtaḥ

ataḥ sarvāśrayaiś caiva
goptā ca harir īśvaraḥ
sarva-śabdābhidheyaś ca
śabda-vṛtter hi kāraṇam
sarvāntaraḥ sarva-bahir
eka eva janārdanaḥ

The actual protectress is the material nature, but Viṣṇu is her Lord. He is the Lord of everything. Lord Janārdana is the director both externally and internally. He is the cause of the function of words and what is expressed in all sound.

śirasodhāratā yadvad
grīvāyās tadvad eva tu
āśrayatvaṁ ca goptṛtvam
anyeṣām upacārataḥ

Lord Viṣṇu is the resting place of the entire creation: brahmaṇo hi pratiṣṭhāham (Bg. 14.27). On Brahman, everything is resting. All the universes are resting on the brahmajyoti, and all the planets are resting on the universal atmosphere. In each and every planet there are oceans, hills, states and kingdoms, and each planet is giving shelter to so many living entities. They are all standing on the earth of feet and legs, torso and shoulders, but actually everything is resting ultimately on the potencies of the Supreme Personality of Godhead. Therefore He is known ultimately as sarva-kāraṇa-kāraṇam [Bs. 5.1], the cause of all causes.

TEXT 11

jñānaṁ viśuddhaṁ paramārtham ekam

anantaraṁ tv abahir brahma satyam

pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ

yad vāsudevaṁ kavayo vadanti

SYNONYMS

jñānam-the supreme knowledge; viśuddham-without contamination; parama-artham-giving the ultimate goal of life; ekam-unified; anantaram-without interior, unbroken; tu-also; abahiḥ-without exterior; brahma-the Supreme; satyam-Absolute Truth; pratyak-inner; praśāntam-the calm and peaceful Supreme Lord, worshiped by the yogīs; bhagavat-śabda-saṁjñam-known in the higher sense as Bhagavān, or full of all opulences; yat-that; vāsudevam-Lord Kṛṣṇa, the son of Vasudeva; kavayaḥ-the learned scholars; vadanti-say.

What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramātmā, the Supersoul, is realized by the yogīs who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vāsudeva, the cause of Brahman, Paramātmā and others.

In Caitanya-caritāmṛta it is said: yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā. The impersonal Brahman effulgence of the Absolute Truth consists of the bodily rays of the Supreme Personality of Godhead. Ya ātmāntaryāmī puruṣa iti so 'syāṁśa-vibhavaḥ. What is known as ātmā and antaryāmī, the Supersoul, is but an expansion of the Supreme Personality of Godhead. Sad-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayam [Cc. Ādi 1.3]. What is described as the Supreme Personality of Godhead, complete with all six opulences, is Vāsudeva, and Śrī Caitanya Mahāprabhu is nondifferent from Him. Great learned scholars and philosophers accept this after many, many births. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (Bg. 7.19). The wise man can understand that ultimately Vāsudeva, Kṛṣṇa, is the cause of Brahman, and Paramātmā, the Supersoul. Thus Vāsudeva is sarva-kāraṇa-kāraṇam [Bs. 5.1], the cause of all causes. This is confirmed in Śrīmad-Bhāgavatam. The real tattva, Absolute Truth, is Bhagavān, but due to incomplete realization of the Absolute Truth, people sometimes describe the same Viṣṇu as impersonal Brahman or localized Paramātmā.

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

(Bhāg. 1.2.11)

From the very beginning, Śrīmad-Bhāgavatam says, satyaṁ paraṁ dhīmahi: we meditate on the supreme truth. The supreme truth is explained here as jñānaṁ viśuddhaṁ satyam. The Absolute Truth is devoid of material contamination and is transcendental to the material qualities. It gives all spiritual success and liberation from this material world. That Supreme Absolute Truth is Kṛṣṇa, Vāsudeva. There is no difference between Kṛṣṇa's inner self and outward body. Kṛṣṇa is pūrṇa, the complete whole. There is no distinction between His body and soul as there is between ours. Sometimes so-called scholars, not knowing the constitutional position of Kṛṣṇa, mislead people by saying that the Kṛṣṇa within is different from the Kṛṣṇa without. When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, so-called scholars advise the reader that it is not the person Kṛṣṇa to whom we must surrender but the Kṛṣṇa within. So-called scholars, Māyāvādīs, cannot understand Kṛṣṇa with their poor fund of knowledge. One should therefore approach an authorized person to understand Kṛṣṇa. The spiritual master has actually seen Kṛṣṇa; therefore he can explain Him properly.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

(Bg. 4.34)

Without approaching an authorized person, one cannot understand Kṛṣṇa.

TEXT 12

rahūgaṇaitat tapasā na yāti

na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair

vinā mahat-pāda-rajo-'bhiṣekam

SYNONYMS

rahūgaṇa-O King Rahūgaṇa; etat-this knowledge; tapasā-by severe austerities and penances; na yāti-does not become revealed; na-not; ca-also; ijyayā-by a great arrangement for worshiping the Deity; nirvapaṇāt-or from finishing all material duties and accepting sannyāsa; gṛhāt-from ideal householder life; vā-or; na-nor; chandasā-by observing celibacy or studying Vedic literature; na eva-nor; jala-agni-sūryaiḥ-by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinā-without; mahat-of the great devotees; pāda-rajaḥ-the dust of the lotus feet; abhiṣekam-smearing all over the body.

My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vānaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.

Actual knowledge of transcendental bliss can be bestowed upon anyone by a pure devotee. Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. One cannot attain the perfection of spiritual life simply by following the directions of the Vedas. One has to approach a pure devotee: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Madhya 19.167]. By the grace of such a devotee, one can understand the Absolute Truth, Kṛṣṇa, and one's relationship with Him. A materialistic person sometimes thinks that simply by executing pious activities and remaining at home one can understand the Absolute Truth. That is denied in this verse. Nor can one understand the Absolute Truth simply by observing the rules and regulations of brahmacarya (celibacy). One only has to serve the pure devotee. That will help one understand the Absolute Truth without fail.

TEXT 13

yatrottamaśloka-guṇānuvādaḥ

prastūyate grāmya-kathā-vighātaḥ

niṣevyamāṇo 'nudinaṁ mumukṣor

matiṁ satīṁ yacchati vāsudeve

SYNONYMS

yatra-in which place (in the presence of exalted devotees); uttama-śloka-guṇa-anuvādaḥ-discussion of the pastimes and glories of the Supreme Personality of Godhead; prastūyate-is presented; grāmya-kathā-vighātaḥ-due to which there is no chance of talking of worldly matters; niṣevyamāṇaḥ-being heard very seriously; anudinam-day after day; mumukṣoḥ-of persons who are very serious about getting out of material entanglement; matim-meditation; satīm-pure and simple; yacchati-is turned; vāsudeve-unto the lotus feet of Lord Vāsudeva.

Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vāsudeva.

The symptoms of pure devotees are described in this verse. The pure devotee is never interested in material topics. Śrī Caitanya Mahāprabhu has strictly prohibited His devotees to talk about worldly matters. Grāmya-vārtā nā kahibe: one should not indulge in talking unnecessarily about news of the material world. One should not waste time in this way. This is a very important feature in the life of a devotee. A devotee has no other ambition than to serve Kṛṣṇa, the Supreme Personality of Godhead. This Kṛṣṇa consciousness movement was started to engage people twenty-four hours daily in the service of the Lord and in His glorification. The students in this institution engage in the cultivation of Kṛṣṇa consciousness from five in the morning to ten at night. They actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way. A devotee is concerned only with serving Kṛṣṇa positively and seriously.

TEXT 14

ahaṁ purā bharato nāma rājā

vimukta-dṛṣṭa-śruta-saṅga-bandhaḥ

ārādhanaṁ bhagavata īhamāno

mṛgo 'bhavaṁ mṛga-saṅgād dhatārthaḥ

SYNONYMS

aham-I; purā-formerly (in my previous birth); bharataḥ nāma rājā-a King named Mahārāja Bharata; vimukta-liberated from; dṛṣṭa-śruta-by experiencing personally through direct association, or by getting knowledge from the Vedas; saṅga-bandhaḥ-bondage by association; ārādhanam-the worship; bhagavataḥ-of the Supreme Personality of Godhead, Vāsudeva; īhamānaḥ-always performing; mṛgaḥ abhavam-I became a deer; mṛga-saṅgāt-because of my intimate association with a deer; hata-arthaḥ-having neglected the regulative principles in the discharge of devotional service.

In a previous birth I was known as Mahārāja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer.

The incident herein described is very significant. In a previous verse it is stated, vinā mahat-pāda-rajo-'bhiṣekam: one cannot attain perfection without smearing the dust from the lotus feet of an exalted devotee on his head. If one always follows the orders of the spiritual master, there is no question of falling down. As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi . If the spiritual master is considered an ordinary man, the disciple surely loses his chance to advance further. Despite a very rigid life in devotional service, Bharata Mahārāja did not consult a spiritual master when he became overly attached to a deer. Consequently he became strongly attached to the deer, and, forgetting his spiritual routine, he fell down.

TEXT 15

sā māṁ smṛtir mṛga-dehe 'pi vīra

kṛṣṇārcana-prabhavā no jahāti

atho ahaṁ jana-saṅgād asaṅgo

viśaṅkamāno 'vivṛtaś carāmi

SYNONYMS

sā-that; mām-me; smṛtiḥ-remembrance of the activities of my previous life; mṛga-dehe-in the body of a deer; api-although; vīra-O great hero; kṛṣṇa-arcana-prabhavā-which appeared because of the influence of sincere service to Kṛṣṇa; no jahāti-did not leave; atho-therefore; aham-I; jana-saṅgāt-from the association of ordinary men; asaṅgaḥ-completely detached; viśaṅkamānaḥ-being afraid; avivṛtaḥ-unobserved by others; carāmi-I go here and there.

My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others.

In Bhagavad-gītā it is said: svalpam apy asya dharmasya (Bg. 2.40). It is certainly a great fall to go from human life to animal life, but in the case of Bharata Mahārāja or any devotee, devotional service to the Lord never goes in vain. As stated in Bhagavad-gītā (8.6): yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. At the time of death, by nature's law the mind is absorbed in a certain type of thinking. This may lead one to animal life, yet for a devotee there is no loss. Even though Bharata Mahārāja received the body of a deer, he didn't forget his position. Consequently, in the body of a deer he was very careful to remember the cause of his downfall. As a result, he was given a chance to be born in a family of very pure brāhmaṇas. Thus his service to the Lord never went in vain.

TEXT 16

tasmān naro 'saṅga-susaṅga-jāta-

jñānāsinehaiva vivṛkṇa-mohaḥ

hariṁ tad-īhā-kathana-śrutābhyāṁ

labdha-smṛtir yāty atipāram adhvanaḥ

SYNONYMS

tasmāt-for this reason; naraḥ-every person; asaṅga-by detachment from the association of worldly people; su-saṅga-by the association of devotees; jāta-produced; jñāna-asinā-by the sword of knowledge; iha-in this material world; eva-even; vivṛkṇa-mohaḥ-whose illusion is completely cut to pieces; harim-the Supreme Personality of Godhead; tad-īhā-of His activities; kathana-śrutābhyām-by the two processes of hearing and chanting; labdha-smṛtiḥ-the lost consciousness is regained; yāti-achieves; atipāram-the ultimate end; adhvanaḥ-of the path back home, back to Godhead.

Simply by associating with exalted devotees, anyone can attain perfection of knowledge and with the sword of knowledge can cut to pieces the illusory associations within this material world. Through the association of devotees, one can engage in the service of the Lord by hearing and chanting [śravaṇaṁ kīrtanam]. Thus one can revive his dormant Kṛṣṇa consciousness and, sticking to the cultivation of Kṛṣṇa consciousness, return home, back to Godhead, even in this life.

To become liberated from material bondage, one must give up the association of worldly people and accept the association of devotees, positive and negative processes are mentioned in this regard. Through the association of devotees, one develops Kṛṣṇa consciousness, which is dormant within. This Kṛṣṇa consciousness movement is giving this chance to everyone. We are giving shelter to everyone who is serious about progressing in Kṛṣṇa consciousness. We arrange for their lodging and board so that they can peacefully cultivate Kṛṣṇa consciousness and return home, back to Godhead, even in this life.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twelfth Chapter of the Śrīmad-Bhāgavatam, entitled, "The Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata."

Chapter Thirteen

Further Talks Between King Rahūgaṇa and Jaḍa Bharata

The brāhmaṇa Jaḍa Bharata became very kind to King Rahūgaṇa, and to disassociate him from the material world, he spoke figuratively of the forest of the material world. He explained that this material world is like a great forest in which one becomes entangled due to association with material life. In this forest there are plunderers (the six senses) as well as carnivorous animals like jackals, wolves and lions (wife, children and other relatives) who are always anxious to suck the blood from the head of the family. The forest plunderers and the carnivorous blood-sucking animals combine to exploit the energy of a man within this material world. In this forest there is also a black hole, covered by grass, into which one may fall. Coming into the forest and being captivated by so many material attractions, one identifies himself with this material world, society, friendship, love and family. Having lost the path and not knowing where to go, being harassed by animals and birds, one is also victimized by many desires. Thus one works very hard within the forest and wanders here and there. He becomes captivated by temporary happiness and becomes aggrieved by so-called distress. Actually one simply suffers in the forest from so-called happiness and distress. Sometimes he is attacked by a snake (deep sleep), and due to the snakebite he loses consciousness and becomes puzzled and bewildered about discharging his duties. Sometimes he is attracted by women other than his wife, and thus be thinks he enjoys extramarital love with another woman. He is attacked by various diseases, by lamentation and by summer and winter. Thus one within the forest of the material world suffers the pains of material existence. Expecting to become happy, the living entity changes his position from one place to another, but actually a materialistic person within the material world is never happy. Being constantly engaged in materialistic activities, he is always disturbed. He forgets that one day he has to die. Although he suffers severely, being illusioned by the material energy, he still hankers after material happiness. In this way he completely forgets his relationship with the Supreme Personality of Godhead.

By hearing this from Jaḍa Bharata, Mahārāja Rahūgaṇa revived his Kṛṣṇa consciousness and thus benefited from Jaḍa Bharata's association. He could understand that his illusion was over, and he begged pardon from Jaḍa Bharata for his misbehavior. All this was told to Mahārāja Parīkṣit by Śukadeva Gosvāmī.

TEXT 1

brāhmaṇa uvāca

duratyaye 'dhvany ajayā niveśito

rajas-tamaḥ-sattva-vibhakta-karmadṛk

sa eṣa sārtho 'rtha-paraḥ paribhraman

bhavāṭavīṁ yāti na śarma vindati

SYNONYMS

brāhmaṇaḥ uvāca-the brāhmaṇa Jaḍa Bharata continued to speak; duratyaye-which is very difficult to traverse; adhvani-on the path of fruitive activities (performing actions in this life, creating a body in the next life by those actions, and in this way continuously accepting birth and death); ajayā-by māyā, the external energy of the Supreme Personality of Godhead; niveśitaḥ-caused to enter; rajaḥ-tamaḥ-sattva-vibhakta-karma-dṛk-a conditioned soul who sees only immediately beneficial fruitive activities and their results, which are divided into three groups by the modes of goodness, passion and ignorance; saḥ-he; eṣaḥ-this; sa-arthaḥ-the living entity falsely seeking sense gratification; artha-paraḥ-intent upon gaining wealth; paribhraman-wandering all over; bhava-aṭavīm-the forest known as bhava, which means the repetition of birth and death; yāti-enters; na-not; śarma-happiness; vindati-obtains.

Jaḍa Bharata, who had fully realized Brahman, continued: My dear King Rahūgaṇa, the living entity wanders on the path of the material world, which is very difficult for him to traverse, and he accepts repeated birth and death. Being captivated by the material world under the influence of the three modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa), the living entity can see only the three fruits of activities under the spell of material nature. These fruits are auspicious, inauspicious and mixed. He thus becomes attached to religion, economic development, sense gratification and the monistic theory of liberation (merging with the Supreme). He works very hard day and night exactly like a merchant who enters a forest to acquire some articles to sell later for profit. However, he cannot really achieve happiness within this material world.

One can very easily understand how difficult and insurmountable the path of sense gratification is. Not knowing what the path of sense gratification is, one becomes implicated in the repetition of birth and accepts different types of bodies again and again. Thus one suffers in material existence. In this life one may think that he is very happy being an American, Indian, Englishman or German, but in the next life one has to accept another body among 8,400,000 species. The next body has to be immediately accepted according to karma. One will be forced to accept a certain type of body, and protesting will not help. That is the stringent law of nature. Due to the living entity's ignorance of his eternal blissful life, he becomes attracted to material activities under the spell of māyā. In this world, he can never experience happiness, yet he works very hard to do so. This is called māyā.

TEXT 2

yasyām ime ṣaṇ nara-deva dasyavaḥ

sārthaṁ vilumpanti kunāyakaṁ balāt

gomāyavo yatra haranti sārthikaṁ

pramattam āviśya yathoraṇaṁ vṛkāḥ

SYNONYMS

yasyām-in which (in the forest of material existence); ime-these; ṣaṭ-six; nara-deva-O King; dasyavaḥ-the plunderers; sa-artham-the conditioned souls, who are interested in false ideas; vilumpanti-plunder, regularly taking away all the possessions; ku-nāyakam-who are always misguided by so-called gurus, or spiritual masters; balāt-by force; gomāyavaḥ-exactly like foxes; yatra-in which forest; haranti-they take away; sa-arthikam-the conditioned soul who is seeking material profits to maintain the body and soul; pramattam-who is a crazy man not knowing his self-interest; āviśya-entering the heart; yathā-just as; uraṇam-nicely protected lambs; vṛkāḥ-the tigers.

O King Rahūgaṇa, in this forest of material existence there are six very powerful plunderers. When the conditioned soul enters the forest to acquire some material gain, the six plunderers misguide him. Thus the conditioned merchant does not know how to spend his money, and it is taken away by these plunderers. Like tigers, jackals and other ferocious animals in a forest that are ready to take away a lamb from the custody of its protector, the wife and children enter the heart of the merchant and plunder him in so many ways.

In the forest there are many plunderers, dacoits, jackals and tigers. The jackals are compared to one's wife and children. In the dead of night, jackals cry very loudly, and similarly one's wife and children in this material world also cry like jackals. The children say, "Father, this is wanted; give me this. I am your dear son." Or the wife says, "I am your dear wife. Please give me this. This is now needed." In this way one is plundered by the thieves in the forest. Not knowing the aim of human life, one is constantly being misguided. The aim of life is Viṣṇu (na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]). Everyone works very hard to earn money, but no one knows that his real self-interest is in serving the Supreme Personality of Godhead. Instead of spending money for advancing the Kṛṣṇa consciousness movement, one spends his hard-earned money on clubs, brothels, liquor, slaughterhouses and so forth. Due to sinful activities, one becomes implicated in the process of transmigration and thus has to accept one body after another. Being thus absorbed in a distressed condition, one never attains happiness.

TEXT 3

prabhūta-vīrut-tṛṇa-gulma-gahvare

kaṭhora-daṁśair maśakair upadrutaḥ

kvacit tu gandharva-puraṁ prapaśyati

kvacit kvacic cāśu-rayolmuka-graham

SYNONYMS

prabhūta-a very large number; vīrut-of creepers; tṛṇa-of varieties of grass; gulma-of thickets; gahvare-in bowers; kaṭhora-cruel; daṁśaiḥ-by bites; maśakaiḥ-by mosquitoes; upadrutaḥ-disturbed; kvacit-sometimes; tu-but; gandharva-puram-a false palace created by the Gandharvas; prapaśyati-be sees; kvacit-and sometimes; kvacit-sometimes; ca-and; āśu-raya-very quickly; ulmuka-like a meteor; graham-a fiend.

In this forest there are dense bowers composed of thickets of bushes, grass and creepers. In these bowers the conditioned soul is always disturbed by cruelly biting mosquitoes [envious people]. Sometimes he sees an imaginary palace in the forest, and sometimes he is bewildered by seeing a fleeting fiend or ghost, which appears like a meteor in the sky.

The material household is actually a hole of fruitive activity. To earn a livelihood one engages in different industries and trades, and sometimes one performs great sacrifices to go to higher planetary systems. Apart from this, at least everyone is engaged in earning a livelihood in some profession or occupation. In these dealings, one has to meet many undesirable people, and their behavior is compared to the biting of mosquitoes. This creates very undesirable conditions. Even in the midst of these disturbances, one imagines that he is going to construct a grand house and live there permanently, although he knows that he cannot. Gold is compared to a quickly fleeting fiend, which appears like a meteor in the sky. It displays itself for a moment and is then gone. Generally karmīs are attracted to gold or money, but these are compared herein to ghosts and witches.

TEXT 4

nivāsa-toya-draviṇātma-buddhis

tatas tato dhāvati bho aṭavyām

kvacic ca vātyotthita-pāṁsu-dhūmrā

diśo na jānāti rajas-valākṣaḥ

SYNONYMS

nivāsa-residential place; toya-water; draviṇa-wealth; ātma-buddhiḥ-who considers these material things the ātma, or self; tataḥ tataḥ-here and there; dhāvati-he runs; bhoḥ-O King; aṭavyām-on that forest path of material existence; kvacit ca-and sometimes; vātyā-by the whirlwind; utthita-raised; pāṁsu-by dust; dhūmrāḥ-appear smoke-colored; diśaḥ-the directions; na-not; jānāti-knows; rajaḥ-vala-akṣaḥ-whose eyes are covered by the dust of the wind or who is captivated by his wife during her menstrual period.

My dear King, the merchant on the forest path of the material world, his intelligence victimized by home, wealth, relatives and so forth, runs from one place to another in search of success. Sometimes his eyes are covered by the dust of a whirlwind-that is to say, in his lust he is captivated by the beauty of his wife, especially during her menstrual period. Thus his eyes are blinded, and he cannot see where to go or what he is doing.

It is said that household attraction resides in the wife because sex is the center of household life: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. A materialistic person, making his wife the center of attraction, works very hard day and night. His only enjoyment in material life is sexual intercourse. Therefore karmīs are attracted to women as friends or wives. Indeed, they cannot work without sex. Under the circumstances the wife is compared to a whirlwind, especially during her menstrual period. Those who strictly follow the rules and regulations of householder life engage in sex only once a month, at the end of the menstrual period. As one looks forward to this opportunity, his eyes are overwhelmed by the beauty of his wife. Thus it is said that the whirlwind covers the eyes with dust. Such a lusty person does not know that all his material activities are being observed by different demigods, especially the sun-god, and are being recorded for the karma of one's next body. Astrological calculations are called jyoti-śāstra. Because the jyoti, or effulgence, in the material world comes from the different stars and planets, the science is called jyoti-śāstra, the science of the luminaries. By the calculations of jyoti, our future is indicated. In other words, all the luminaries-the stars, sun and moon-witness the activities of the conditioned soul. Thus he is awarded a particular type of body. A lusty, person whose eyes are covered by the dust of the whirlwind or material existence does not at all consider that his activities are being observed by different stars and planets and are being recorded. Not knowing this, the conditioned soul commits all kinds of sinful activities for the satisfaction of his lusty desires.

TEXT 5

adṛśya-jhillī-svana-karṇa-śūla

ulūka-vāgbhir vyathitāntarātmā

apuṇya-vṛkṣān śrayate kṣudhārdito

marīci-toyāny abhidhāvati kvacit

SYNONYMS

adṛśya-invisible; jhillī-of crickets or a kind of bee; svana-by the sounds; karṇa-śūla-whose ears are disturbed; ulūka-of the owls; vāgbhiḥ-by sound vibrations; vyathita-very disturbed; antaḥ-ātmā-whose mind and heart; apuṇya-vṛkṣān-impious trees that have no fruits or flowers; śrayate-he takes shelter of; kṣudha-from hunger; arditaḥ-suffering; marīci-toyāni-the waters of a mirage in the desert; abhidhāvati-he runs after; kvacit-sometimes.

Wandering in the forest of the material world, the conditioned soul sometimes hears an invisible cricket making harsh sounds, and his ears become very much aggrieved. Sometimes his heart is pained by the sounds of owls, which are just like the harsh words of his enemies. Sometimes he takes shelter of a tree that has no fruits or flowers. He approaches such a tree due to his strong appetite, and thus he suffers. He would like to acquire water, but he is simply illusioned by a mirage, and he runs after it.

In Śrīmad-Bhāgavatam it is said that the Bhāgavata philosophy is meant for people who are completely free from envy (paramo nirmatsarāṇām). The material world is full of envious people. Even within one's inner circle there is much backbiting, and this is compared to the sound vibration of a cricket in the forest. One cannot see the cricket, but one bears its sounds and thus becomes aggrieved. When one takes to Kṛṣṇa consciousness, one always hears unpalatable words from relatives. This is the nature of the world; one cannot avoid mental distress due to the backbiting of envious people. Being very much aggrieved, sometimes one goes to a sinful person for help, but he has no means to help because he has no intelligence. Thus the living entity is disappointed. This is like running after a mirage in the desert in an effort to find water. Such activities do not produce any tangible results. Due to being directed by the illusory energy, a conditioned soul suffers in so many ways.

TEXT 6

kvacid vitoyāḥ sarito 'bhiyāti

parasparaṁ cālaṣate nirandhaḥ

āsādya dāvaṁ kvacid agni-tapto

nirvidyate kva ca yakṣair hṛtāsuḥ

SYNONYMS

kvacit-sometimes; vitoyāḥ-without depth to the water; saritaḥ-rivers; abhiyāti-he goes to bathe or jumps into; parasparam-one another; ca-and; ālaṣate-desires; nirandhaḥ-being with no stock of food; āsādya-experiencing; dāvam-a forest fire in family life; kvacit-sometimes; agni-taptaḥ-burned by fire; nirvidyate-is despondent; kva-somewhere; ca-and; yakṣaiḥ-by kings resembling rogues and thieves; hṛta-taken away; asuḥ-wealth. which is as dear as one's life.

Sometimes the conditioned soul jumps into a shallow river, or being short of food grains, he goes to beg food from people who are not at all charitable. Sometimes he suffers from the burning heat of household life, which is like a forest fire, and sometimes he becomes sad to have his wealth, which is as dear as life, plundered by kings in the name of heavy income taxes.

When one is hot due to the scorching sun, one sometimes jumps into a river to gain relief. However, if the river is almost dried up and the water is too shallow, one may break his bones by jumping in. The conditioned soul is always experiencing miserable conditions. Sometimes his efforts to get help from friends are exactly like jumping into a dry river. By such actions, he does not derive any benefit. He only breaks his bones. Sometimes, suffering from a shortage of food, one may go to a person who is neither able to give charity nor willing to do so. Sometimes one is stationed in household life, which is compared to a forest fire (saṁsāra-dāvānala-līḍha-loka ). When a man is heavily taxed by the government, he becomes very sad. Heavy taxation obliges one to hide his income, but despite this endeavor the government agents are often so vigilant and strong that they take all the money anyway, and the conditioned soul becomes very aggrieved.

Thus people are trying to become happy within the material world, but this is like trying to be happy in a forest fire. No one need go to a forest to set it ablaze: fire takes place automatically. Similarly, no one wants to be unhappy in family life or worldly life, but by the laws of nature unhappiness and distress are forced upon everyone. To become dependent on another's maintenance is very degrading; therefore, according to the Vedic system, everyone should live independently. Only the śūdras are unable to live independently. They are obliged to serve someone for maintenance. It is said in the śāstras: kalau śūdra-sambhavāḥ. In this age of Kali, everyone is dependent on another's mercy for the maintenance of the body; therefore everyone is classified as a śūdra. In the Twelfth Canto of Śrīmad-Bhāgavatam it is said that in Kali-yuga the government will levy taxes without reciprocally benefiting the citizens. Anāvṛṣṭyā vinaṅkṣyanti durbhikṣa-kara-pīḍitāḥ. In this age there will also be a shortage of rain; therefore a scarcity of food will arise, and the citizens will be very much harassed by government taxation. In this way the citizens will abandon their attempts to lead a peaceful life and will leave their homes and hearths and go to the forest in sheer disappointment.

TEXT 7

śūrair hṛta-svaḥ kva ca nirviṇṇa-cetāḥ

śocan vimuhyann upayāti kaśmalam

kvacic ca gandharva-puraṁ praviṣṭaḥ

pramodate nirvṛtavan muhūrtam

SYNONYMS

śūraiḥ-by very powerful enemies; hṛta-svaḥ-all of whose possessions have been stolen; kva ca-sometimes; nirviṇṇa-cetāḥ-very morose and aggrieved at heart; śocan-deeply lamenting; vimuhyan-becoming bewildered; upayāti-achieves; kaśmalam-unconsciousness; kvacit-sometimes; ca-also; gandharva-puram-an imaginary city in the forest; praviṣṭaḥ-having entered; pramodate-he enjoys; nirvṛta-vat-exactly like a person who has achieved success; muhūrtam-for a moment only.

Sometimes, being defeated or plundered by a superior, powerful agent, a living entity loses all his possessions. He then becomes very morose, and lamenting their loss, he sometimes becomes unconscious. Sometimes he imagines a great palatial city in which he desires to live happily with his family members and riches. He thinks himself fully satisfied if this is possible, but such so-called happiness continues only for a moment.

The word gandharva-puram is very significant in this verse. Sometimes in the forest a very big castle appears, and this is called a castle in the air. Actually this castle does not exist anywhere but in one's imagination. This is called gandharva-pura. In the material forest, the conditioned soul sometimes contemplates great castles and skyscrapers, and he wastes his energy for such things, hoping to live in them very peacefully with his family forever. However, the laws of nature do not allow this. When he enters such castles, he temporarily thinks that he is very happy, even though his happiness is impermanent. His happiness may last for a few years, but because the owner of the castle has to leave the castle at the time of death, everything is eventually lost. This is the way of worldly transactions. Such happiness is described by Vidyāpati as the happiness one derives upon seeing a drop of water in the desert. The desert is heated by scorching sunshine, and if we want to reduce the desert temperature, we need huge amounts of water-millions and millions of gallons. What effect will one drop have? Water certainly has value, but one drop of water cannot reduce the heat of the desert. In this material world everyone is ambitious, but the heat is very scorching. What will an imaginary castle in the air do to help? Śrīla Vidyāpati has therefore sung: tāṭala saikate, vāri-bindu-sama, suta-mita-ramaṇi-samāje. The happiness of family life, friends and society is compared to a drop of water in the scorching desert. The entire material world is busy trying to attain happiness because happiness is the prerogative of the living being. Unfortunately, due to falling in contact with the material world, the living entity simply struggles for existence. Even if one becomes happy for a while, a very powerful enemy may plunder everything. There are many instances in which big businessmen suddenly become paupers in the street. Yet the nature of material existence is such that foolish people are attracted to these transactions and they forget the real business of self-realization.

TEXT 8

calan kvacit kaṇṭaka-śarkarāṅghrir

nagārurukṣur vimanā ivāste

pade pade 'bhyantara-vahninārditaḥ

kauṭumbikaḥ krudhyati vai janāya

SYNONYMS

calan-wandering; kvacit-sometimes; kaṇṭaka-śarkara-pierced by thorns and small stones; aṅghriḥ-whose feet; naga-the hills; ārurukṣuḥ-one desiring to climb; vimanāḥ-disappointed; iva-like; āste-becomes; pade pade-step by step; abhyantara-within the abdomen; vahninā-by the strong fire of appetite; arditaḥ-being fatigued and aggrieved; kauṭumbikaḥ-a person living with his family members; krudhyati-becomes angry; vai-certainly; janāya-at the family members.

Sometimes the merchant in the forest wants to climb the hills and mountains, but due to insufficient footwear, his feet are pricked by small stone fragments and by thorns on the mountain. Being pricked by them, he becomes very aggrieved. Sometimes a person who is very attached to his family becomes overwhelmed with hunger, and due to his miserable condition he becomes furious with his family members.

The ambitious conditioned soul wants to be very happy in this material world with his family, but he is compared to a traveler in the forest who desires to climb a hill full of thorns and small stones. As stated in the previous verse, the happiness derived from society, friendship and love is like a drop of water in the scorching heat of the desert. One may want to become very great and powerful in society, but this is like attempting to climb a hill full of thorns. Śrīla Viśvanātha Cakravartī Ṭhākura compares one's family to high mountains. Becoming happy in their association is like a hungry man's endeavoring to climb a mountain full of thorns. Almost 99.9 percent of the population is unhappy in family life, despite all the attempts being made to satisfy the family members. In the Western countries, due to the dissatisfaction of the family members. there is actually no family life. There are many cases of divorce, and out of dissatisfaction, the children leave the protection of their parents. Especially in this age of Kali, family life is being reduced. Everyone is becoming self-centered because that is the law of nature. Even if one has sufficient money to maintain a family, the situation is such that no one is happy in family life. Consequently according to the varṇāśrama institution, one has to retire from family life in middle age: pañcāśordhvaṁ vanaṁ vrajet. One should voluntarily retire from family life at the age of fifty and go to Vṛndāvana or a forest. This is recommended by Śrīla Prahlāda Mahārāja (Bhāg. 7.5.5):

tat sādhu manye 'sura-varya dehināṁ
sadā samudvigna-dhiyām asad-grahāt
hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta

There is no benefit in transferring from one forest to another. One must go to the Vṛndāvana forest and take shelter of Govinda. That will make one happy. The International Society for Krishna Consciousness is therefore constructing a Kṛṣṇa-Balarāma temple to invite its members as well as outsiders to come and live peacefully in a spiritual atmosphere. That will help one become elevated to the transcendental world and return home, back to Godhead. Another sentence in this verse is very significant: kauṭumbikaḥ krudhyati vai janāya. When one's mind is disturbed in so many ways, he satisfies himself by becoming angry with his poor wife and children. The wife and children are naturally dependent on the father, but the father, being unable to maintain the family properly, becomes mentally distressed and therefore chastises the family members unnecessarily. As stated in Śrīmad-Bhāgavatam (12.2.9): ācchinna-dāra-draviṇā yāsyanti giri-kānanam. Being disgusted with family life, one separates from the family by divorce or some other means. If one has to separate, why not separate willingly? Systematic separation is better than forced separation. Forced separation cannot make anyone happy, but by mutual consent or by the Vedic arrangement one must separate from his family affairs at a certain age and fully depend on Kṛṣṇa. This makes one's life successful.

TEXT 9

kvacin nigīrṇo 'jagarāhinā jano

nāvaiti kiñcid vipine 'paviddhaḥ

daṣṭaḥ sma śete kva ca danda-śūkair

andho 'ndha-kūpe patitas tamisre

SYNONYMS

kvacit-sometimes; nigīrṇaḥ-being swallowed; ajagara-ahinā-by the great snake known as the python; janaḥ-the conditioned soul; na-not; avaiti-understands; kiñcit-anything; vipine-in the forest; apaviddhaḥ-pierced by arrows of suffering; daṣṭaḥ-being bitten; sma-indeed; śete-lies down; kva ca-sometimes; danda-śūkaiḥ-by other kinds of snakes; andhaḥ-blind; andha-kūpe-in a blind well; patitaḥ-fallen; tamisre-in a hellish condition of life.

The conditioned soul in the material forest is sometimes swallowed by a python or crushed. At such a time he is left lying in the forest like a dead person, devoid of consciousness and knowledge. Sometimes other poisonous snakes bite him. Being blind to his consciousness, he falls down into a dark well of hellish life with no hope of being rescued.

When one becomes unconscious due to being bitten by a snake, one cannot understand what is taking place outside the body. This unconscious condition is the condition of deep sleep. Similarly, the conditioned soul is actually sleeping on the lap of the illusory energy. Bhaktivinoda Ṭhākura has sung, kota nidrā yāo māyā-piśācīra kole: "O living entity, how long will you sleep in this condition on the lap of the illusory energy?" People do not understand that they are actually sleeping in this material world, being devoid of knowledge of spiritual life. Caitanya Mahāprabhu therefore says:

enechi auṣadhi māyā nāśibāra lāgi'
hari-nāma-mahā-mantra lao tumi māgi'

"I have brought medicine to awaken every living being from perpetual sleep. Please receive the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, and awaken." The Kaṭha Upaniṣad (1.3.14) also says, uttiṣṭha jāgrata prāpya varān nibodhata: "O living entity, you are sleeping in this material world. Please get up and take advantage of your human form of life." The sleeping condition means loss of all knowledge. In Bhagavad-gītā (2.69) it is also said, yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī: "What is night for all beings is the time of awakening for the self-controlled." Even in the higher planets, everyone is under the spell of the illusory energy. No one is really interested in the real values of life. The sleeping condition, called kāla-sarpa (the time factor), keeps the conditioned soul in a state of ignorance, and therefore pure consciousness is lost. In the forest there are many blind wells, and if one falls down in one there is no chance of being rescued. In a state of sleep, one remains perpetually bitten by some animals, especially snakes.

TEXT 10

karhi sma cit kṣudra-rasān vicinvaṁs

tan-makṣikābhir vyathito vimānaḥ

tatrāti-kṛcchrāt pratilabdhamāno

balād vilumpanty atha taṁ tato 'nye

SYNONYMS

karhi sma cit-sometimes; kṣudra-very insignificant; rasān-sexual enjoyment; vicinvan-searching for; tat-of those women; makṣikābhiḥ-by honeybees, or the husbands or family members; vyathitaḥ-very much aggrieved; vimānaḥ-insulted; tatra-in that; ati-very much; kṛcchrāt-with difficulty because of spending money; pratilabdhamānaḥ-obtaining sexual enjoyment; balāt-by force; vilumpanti-kidnapped; atha-thereafter; tam-the object of sense enjoyment (the woman); tataḥ-from him; anye-another debauchee.

Sometimes, in order to have a little insignificant sex enjoyment, one searches after debauched women. In this attempt, one is insulted and chastised by the women's kinsmen. This is like going to take honey from a beehive and being attacked by the bees. Sometimes, after spending lots of money, one may acquire another woman for some extra sense enjoyment. Unfortunately, the object of sense enjoyment, the woman, is taken away or kidnapped by another debauchee.

In a great forest, honeycombs are very important. People often go there to collect honey from the combs, and sometimes the bees attack and punish them. In human society, those who are not Kṛṣṇa conscious remain in the forest of material life simply for the honey of sex life. Such debauchees are not at all satisfied with one wife. They want many women. Day after day, with great difficulty, they try to secure such women, and sometimes, while trying to taste this kind of honey, one is attacked by a woman's kinsmen and chastised very heavily. By bribing others, one may secure another woman for enjoyment, yet another debauchee may kidnap her or offer her something better. This woman hunting is going on in the forest of the material world, sometimes legally, and sometimes illegally. Consequently in this Kṛṣṇa consciousness movement the devotees are forbidden to have illicit sex. Thus they avoid so many difficulties. One should remain satisfied with one woman, being duly married. One can satisfy one's lusty desires with his wife without creating disturbances in society and being punished for doing so.

TEXT 11

kvacic ca śītātapa-vāta-varṣa-

pratikriyāṁ kartum anīśa āste

kvacin mitho vipaṇan yac ca kiñcid

vidveṣam ṛcchaty uta vitta-śāṭhyāt

SYNONYMS

kvacit-sometimes; ca-also; śīta-ātapa-vāta-varṣa-of freezing cold, scorching heat, strong wind and excessive rainfall; pratikriyām-counteraction; kartum-to do; anīśaḥ-being unable; āste-remains in misery; kvacit-sometimes; mithaḥ-one another; vipaṇan-selling; yat ca-whatever; kiñcit-a little bit; vidveṣam-mutual enmity; ṛcchati-obtain; uta-it is so said; vitta-śāṭhyāt-because of cheating one another merely for money.

Sometimes the living entity is busy counteracting the natural disturbances of freezing cold, scorching heat, strong wind, excessive rainfall and so forth. When he is unable to do so, he becomes very unhappy. Sometimes he is cheated in business transactions one after another. In this way, by cheating, living entities create enmity among themselves.

This is an example of the struggle for existence, the attempt to counteract the onslaught of material nature. This creates enmity in society, and consequently society is filled with envious people. One person is envious of another, and this is the way of the material world. The Kṛṣṇa consciousness movement aims at creating an atmosphere of non-envy. Of course it is not possible for everyone to become Kṛṣṇa conscious, but the Kṛṣṇa consciousness movement can create an exemplary society wherein there is no envy.

TEXT 12

kvacit kvacit kṣīṇa-dhanas tu tasmin

śayyāsana-sthāna-vihāra-hīnaḥ

yācan parād apratilabdha-kāmaḥ

pārakya-dṛṣṭir labhate 'vamānam

SYNONYMS

kvacit kvacit-sometimes; kṣīṇa-dhanaḥ-becoming bereft of all riches; tu-but; tasmin-in that forest; śayyā-of bedding for lying down; āsana-of a sitting place; sthāna-of a residential house; vihāra-of enjoyment with a family; hīnaḥ-being bereft; yācan-begging; parāt-from others (friends and relatives); apratilabdha-kāmaḥ-not getting his desires fulfilled; pārakya-dṛṣṭiḥ-becomes greedy for the wealth of others; labhate-he obtains; avamānam-dishonor.

On the forest path of material existence, sometimes a person is without wealth and due to this does not have a proper home, bed or sitting place, nor proper family enjoyment. He therefore goes to beg money from others, but when his desires are not fulfilled by begging, he wants to borrow or steal the property of others. Thus he is insulted in society.

The principles of beg, borrow or steal are very appropriate in this material world. When one is in want, he begs, borrows or steals. If begging is unsuccessful, he borrows. If he cannot pay, he steals, and when he is caught, he is insulted. This is the law of material existence. No one can live here very honestly; therefore by trickery, cheating, begging, borrowing or stealing, one tries to satisfy his senses. Thus no one in this material world is living peacefully.

TEXT 13

anyonya-vitta-vyatiṣaṅga-vṛddha-

vairānubandho vivahan mithaś ca

adhvany amuṣminn uru-kṛcchra-vitta-

bādhopasargair viharan vipannaḥ

SYNONYMS

anyonya-with one another; vitta-vyatiṣaṅga-by monetary transactions; vṛddha-increased; vaira-anubandhaḥ-one is encumbered by enmity; vivahan-sometimes marrying; mithaḥ-one another; ca-and; adhvani-on the path of material existence; amuṣmin-that; uru-kṛcchra-by great difficulties; vitta-bādha-by scarcity of money; upasargaiḥ-by diseases; viharan-wandering; vipannaḥ-one becomes fully embarrassed.

Due to monetary transactions, relationships become very strained and end in enmity. Sometimes the husband and wife walk on the path of material progress, and to maintain their relationship they work very hard. Sometimes due to scarcity of money or due to diseased conditions, they are embarrassed and almost die.

In this material world, there are many transactions between peoples and societies as well as between nations, but gradually these end in enmity between the two parties. Similarly, in the marriage relationship, monetary transactions are sometimes overpowered by the dangerous conditions of material life. One then becomes diseased or monetarily embarrassed. In the modern age most countries have developed economically, but due to business exchanges, relationships seem to be strained. Finally wars are declared between nations, and as a result of these upheavals there is destruction all over the world, and people suffer heavily.

TEXT 14

tāṁs tān vipannān sa hi tatra tatra

vihāya jātaṁ parigṛhya sārthaḥ

āvartate 'dyāpi na kaścid atra

vīrādhvanaḥ pāram upaiti yogam

SYNONYMS

tān tān-all of them; vipannān-embarrassed in various ways; saḥ-the living being; hi-certainly; tatra tatra-here and there; vihāya-giving up; jātam-those who are newly born; parigṛhya-taking; sa-arthaḥ-the living being searching for his own interest; āvartate-wanders in this forest; adya api-even until now; na-not; kaścit-any of them; atra-here in this forest; vīra-O hero; adhvanaḥ-of the path of material life; pāram-the ultimate end; upaiti-gets; yogam-the process of devotional service to the Supreme Personality of Godhead.

My dear King, on the forest path of material life, first a person is bereft of his father and mother, and after their death he becomes attached to his newly born children. In this way he wanders on the path of material progress and is eventually embarrassed. Nonetheless, no one knows how to get out of this, even up to the moment of death.

In this material world, family life is an institution of sex. Yan maithunādi-gṛhamedhi-sukham (Bhāg. 7.9.45). Through sex, the father and mother beget children, and the children get married and go down the same path of sexual life. After the death of the father and mother, the children get married and beget their own children. Thus generation after generation these things go on in the same way without anyone's attaining liberation from the embarrassment of material life. No one accepts the spiritual processes of knowledge and renunciation, which end in bhakti-yoga. Actually human life is meant for jñāna and vairāgya, knowledge and renunciation. Through these one can attain the platform of devotional service. Unfortunately people in this age avoid the association of liberated people (sādhu-saṅga) and continue in their stereotyped way of family life. Thus they are embarrassed by the exchange of money and sex.

TEXT 15

manasvino nirjita-dig-gajendrā

mameti sarve bhuvi baddha-vairāḥ

mṛdhe śayīran na tu tad vrajanti

yan nyasta-daṇḍo gata-vairo 'bhiyāti

SYNONYMS

manasvinaḥ-very great heroes (mental speculators); nirjita-dik-gajendrāḥ-who have conquered many other heroes as powerful as elephants; mama-my (my land, my country, my family, my community, my religion); iti-thus; sarve-all (great political, social and religious leaders); bhuvi-in this world; baddha-vairāḥ-who have created enmity among themselves; mṛdhe-in battle; śayīran-fall dead on the ground; na-not; tu-but; tat-the abode of the Supreme Personality of Godhead; vrajanti-approach; yat-which; nyasta-daṇḍaḥ-a sannyāsī; gata-vairaḥ-who has no enmity throughout the whole world; abhiyāti-attains that perfection.

There were and are many political and social heroes who have conquered enemies of equal power, yet due to their ignorance in believing that the land is theirs, they fight one another and lay down their lives in battle. They are not able to take up the spiritual path accepted by those in the renounced order. Although they are big heroes and political leaders, they cannot take to the path of spiritual realization.

Big political leaders might be able to conquer equally powerful political enemies, but unfortunately they cannot subdue their strong senses, the enemies that always accompany them. Not being able to conquer these nearby enemies, they simply try to conquer other enemies. and ultimately they die in the struggle for existence. They do not take to the path of spiritual realization or become sannyāsīs. Sometimes these big leaders take up the guise of a sannyāsī and call themselves mahātmās, but their only business is conquering their political enemies. Because they spoil their lives with the illusion of "this is my land and my family," they cannot progress spiritually and attain liberation from the clutches of māyā.

TEXT 16

prasajjati kvāpi latā-bhujāśrayas

tad-āśrayāvyakta-pada-dvija-spṛhaḥ

kvacit kadācid dhari-cakratas trasan

sakhyaṁ vidhatte baka-kaṅka-gṛdhraiḥ

SYNONYMS

prasajjati-becomes more and more attached; kvāpi-sometimes; latā-bhuja-āśrayaḥ-who takes shelter of the soft arms of his beautiful wife which are like creepers; tat-āśraya-who are sheltered by such creepers; avyakta-pada-who sing unclear songs; dvija-spṛhaḥ-desiring to hear birds; kvacit-sometimes; kadācit-somewhere; hari-cakrataḥ trasan-being afraid of the roaring sound of a lion; sakhyam-friendship; vidhatte-makes; baka-kaṅka-gṛdhraiḥ-with cranes, herons and vultures.

Sometimes the living entity in the forest of material existence takes shelter of creepers and desires to hear the chirping of the birds in those creepers. Being afraid of roaring lions in the forest, he makes friends with cranes, herons and vultures.

In the forest of the material world there are many animals and birds, trees and creepers. Sometimes the living entity wants to take shelter of the creepers; in other words, he wants to be happy by being embraced by the creeperlike arms of his wife. Within the creepers there are many chirping birds; this indicates that he wants to satisfy himself by hearing the sweet voice of his wife. In old age, however, he sometimes becomes afraid of imminent death, which is compared to a roaring lion. To save himself from the lion's attack, he takes shelter of some bogus svāmīs, yogīs, incarnations, pretenders and cheaters. Being misled by the illusory energy in this way, he spoils his life. It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead. People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sādhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord.

TEXT 17

tair vañcito haṁsa-kulaṁ samāviśann

arocayan śīlam upaiti vānarān

taj-jāti-rāsena sunirvṛtendriyaḥ

parasparodvīkṣaṇa-vismṛtāvadhiḥ

SYNONYMS

taiḥ-by them (the cheaters and pretenders, the so-called yogīs, svāmīs, incarnations and gurus); vañcitaḥ-being cheated; haṁsa-kulam-the association of great paramahaṁsas, or devotees; samāviśan-contacting; arocayan-not being satisfied with; śīlam-their behavior; upaiti-approaches; vānarān-the monkeys, which are all debauchees with no good character; tat-jāti-rāsena-by sense gratification in the association of such debauchees; sunirvṛta-indriyaḥ-being very satisfied with getting the opportunity of sense gratification; paraspara-of one another; udvīkṣaṇa-by seeing the faces; vismṛta-who has forgotten; avadhiḥ-the end of life.

Being cheated by them, the living entity in the forest of the material world tries to give up the association of these so-called yogīs, svāmīs and incarnations and come to the association of real devotees, but due to misfortune he cannot follow the instructions of the spiritual master or advanced devotees; therefore he gives up their company and again returns to the association of monkeys who are simply interested in sense gratification and women. He derives satisfaction by associating with sense gratifiers and enjoying sex and intoxication. In this way he spoils his life simply by indulging in sex and intoxication. Looking into the faces of other sense gratifiers, he becomes forgetful and thus approaches death.

Sometimes a foolish person becomes disgusted with bad association and comes to the association of devotees and brāhmaṇas and takes initiation from a spiritual master. As advised by the spiritual master, he tries to follow the regulative principles, but due to misfortune he cannot follow the instructions of the spiritual master. He therefore gives up the company of devotees and goes to associate with simian people who are simply interested in sex and intoxication. Those who are so-called spiritualists are compared to monkeys. Outwardly, monkeys sometimes resemble sādhus because they live naked in the forest and pick fruits, but their only desire is to keep many female monkeys and enjoy sex life. Sometimes so-called spiritualists seeking a spiritual life come to associate with Kṛṣṇa conscious devotees, but they cannot execute the regulative principles or follow the path of spiritual life. Consequently they leave the association of devotees and go to associate with sense gratifiers, who are compared to monkeys. Again they revive their sex and intoxication, and looking at one another's faces, they are thus satisfied. In this way they pass their lives up to the point of death.

TEXT 18

drumeṣu raṁsyan suta-dāra-vatsalo

vyavāya-dīno vivaśaḥ sva-bandhane

kvacit pramādād giri-kandare patan

vallīṁ gṛhītvā gaja-bhīta āsthitaḥ

SYNONYMS

drumeṣu-in the trees (or in houses standing like trees in which monkeys jump from one branch to another); raṁsyan-enjoying; suta-dāra-vatsalaḥ-being attached to the children and wife; vyavāya-dīnaḥ-who is poor-hearted because of acting on the platform of sex desire; vivaśaḥ-unable to give up; sva-bandhane-in bondage to the reactions of one's own activities; kvacit-sometimes; pramādāt-from fear of imminent death; giri-kandare-in a cave in a mountain; patan-falling down; vallīm-the branches of a creeper; gṛhītvā-capturing; gaja-bhītaḥ-being afraid of the elephant of death; āsthitaḥ-remains in that position.

When the living entity becomes exactly like a monkey jumping from one branch to another, he remains in the tree of household life without any profit but sex. Thus he is kicked by his wife just like the he-ass. Unable to gain release, he remains helplessly in that position. Sometimes he falls victim to am incurable disease, which is like falling into a mountain cave. He becomes afraid of death, which is like the elephant in the back of that cave, and he remains stranded, grasping at the twigs and branches of a creeper.

The precarious condition of a householder's life is described herein. A householder's life is full of misery, and the only attraction is sex with the wife who kicks him during sexual intercourse, just as the she-ass does her mate. Due to continuous sex life, he falls victim to many incurable diseases. At that time, being afraid of death, which is like an elephant. he remains hanging from the twigs and branches of the tree, just like a monkey.

TEXT 19

ataḥ kathañcit sa vimukta āpadaḥ

punaś ca sārthaṁ praviśaty arindama

adhvany amuṣminn ajayā niveśito

bhramañ jano 'dyāpi na veda kaścana

SYNONYMS

ataḥ-from this; kathañcit-somehow; saḥ-he; vimuktaḥ-liberated; āpadaḥ-from the danger; punaḥ ca-again; sa-artham-taking interest in that life; praviśati-begins; arim-dama-O King, killer of the enemies; adhvani-on the path of enjoyment; amuṣmin-that; ajayā-by the influence of the illusory energy; niveśitaḥ-being absorbed; bhraman-traveling; janaḥ-the conditioned soul; adya api-even up to death; na veda-does not understand; kaścana-anything.

O killer of enemies, Mahārāja Rahūgaṇa, if the conditioned soul somehow or other gets out of his dangerous position, he again returns to his home to enjoy sex life, for that is the way of attachment. Thus, under the spell of the Lord's material energy, he continues to loiter in the forest of material existence. He does not discover his real interest even at the point of death.

This is the way of material life. When one is captured by sexual attraction, he becomes implicated in so many ways and cannot understand the real aim of life. Therefore Śrīmad-Bhāgavatam (7.5.31) says, na te viduḥ svārtha-gatiṁ hi viṣṇum: generally people do not understand the ultimate goal of life. As stated in the Vedas, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: those who are spiritually advanced simply look to the lotus feet of Viṣṇu. The conditioned soul. however, not being interested in reviving his relationship with Viṣṇu, becomes captivated by material activities and remains in everlasting bondage, being misled by so-called leaders.

TEXT 20

rahūgaṇa tvam api hy adhvano 'sya

sannyasta-daṇḍaḥ kṛta-bhūta-maitraḥ

asaj-jitātmā hari-sevayā śitaṁ

jñānāsim ādāya tarāti-pāram

SYNONYMS

rahūgaṇa-O King Rahūgaṇa; tvam-you; api-also; hi-certainly; adhvanaḥ-of the path of material existence; asya-this; sannyasta-daṇḍaḥ-having given up the king's rod for punishing criminals; kṛta-bhūta-maitraḥ-having become friendly to everyone; asat-jita-ātmā-whose mind is not attracted to the material pleasure of life; hari-sevayā-by the means of loving service to the Supreme Lord; śitam-sharpened; jñāna-asim-the sword of knowledge; ādāya-taking i n hand; tara-cross over; ati-pāram-to the ultimate end of spiritual existence.

My dear King Rahūgaṇa, you are also a victim of the external energy, being situated on the path of attraction to material pleasure. So that you may become an equal friend to all living entities, I now advise you to give up your kingly position and the rod by which you punish criminals. Give up attraction to the sense objects and take up the sword of knowledge sharpened by devotional service. Then you will be able to cut the hard knot of illusory energy and cross to the other side of the ocean of nescience.

In Bhagavad-gītā Lord Kṛṣṇa compares the material world to a tree of illusion from which one must cut oneself free:

na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ suvirūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī

"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination, one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has begun and in whom everything is abiding since time immemorial." (Bg. 15.3–4)

TEXT 21

rājovāca

aho nṛ-janmākhila-janma-śobhanaṁ

kiṁ janmabhis tv aparair apy amuṣmin

na yad dhṛṣīkeśa-yaśaḥ-kṛtātmanāṁ

mahātmanāṁ vaḥ pracuraḥ samāgamaḥ

SYNONYMS

rājā uvāca-King Rahūgaṇa said; aho-alas; nṛ-janma-you who have taken birth as a human being; akhila-janma-śobhanam-the best of all species of life; kim-what need; janmabhiḥ-with births in a higher species like the demigods in the heavenly planets; tu-but; aparaiḥ-not superior; api-indeed; amuṣmin-in the next birth; na-not; yat-which; hṛṣīkeśa-yaśaḥ-by the glories of the Supreme Personality of Godhead, Hṛṣīkeśa, the master of all senses; kṛta-ātmanām-of those whose hearts are purified; mahā-ātmanām-who are actually great souls; vaḥ-of us; pracuraḥ-abundant; samāgamaḥ-the association.

King Rahūgaṇa said: This birth as a human being is the best of all. Even birth among the demigods in the heavenly planets is not as glorious as birth as a human being on this earth. What is the use of the exalted position of a demigod? In the heavenly planets, due to profuse material comforts, there is no possibility of associating with devotees.

Human birth is a great opportunity for self-realization. One may take birth in a high planetary system among the demigods, but due to the profusion of material comforts, one cannot gain release from material bondage. Even on this earth those who are very opulent do not generally care to take to Kṛṣṇa consciousness. An intelligent person actually interested in getting freed from the material clutches must associate with pure devotees. By such association, one can gradually become detached from the material attraction of money and women. Money and women are the basic principles of material attachment. Śrī Caitanya Mahāprabhu therefore advised those who are actually serious about returning back to Godhead to give up money and women in order to be fit to enter the kingdom of God. Money and women can be fully utilized in the service of the Lord, and one who can utilize them in this way can become freed from material bondage. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (Bhāg. 3.25.25). Only in the association of devotees can one relish the glorification of the Supreme Personality of Godhead. Just through a little association with a pure devotee. one can become successful in his journey back to Godhead.

TEXT 22

na hy adbhutaṁ tvac-caraṇābja-reṇubhir

hatāṁhaso bhaktir adhokṣaje 'malā

mauhūrtikād yasya samāgamāc ca me

dustarka-mūlo 'pahato 'vivekaḥ

SYNONYMS

na-not; hi-certainly; adbhutam-wonderful; tvat-caraṇa-abja-reṇubhiḥ-by the dust of your lotus feet; hata-aṁhasaḥ-who am completely freed from the reactions of sinful life; bhaktiḥ-love and devotion; adhokṣaje-unto the Supreme Personality of Godhead, who is beyond the capture of experimental knowledge; amalā-completely freed from all material contamination; mauhūrtikāt-momentary; yasya-of whom; samāgamāt-by the visit and association; ca-also; me-my; dustarka-of false arguments; mūlaḥ-the root; apahataḥ-completely vanquished; avivekaḥ-not discriminating.

It is not at all wonderful that simply by being covered by the dust of your lotus feet, one immediately attains the platform of pure devotional service to Adhokṣaja, which is not available even to great demigods like Brahmā. By associating with you just for a moment, I am now freed from all argument, false prestige and lack of discrimination, which are the roots of entanglement in the material world. Now I am free from all these problems.

Association with pure devotees certainly frees one from the material clutches. This is certainly true of King Rahūgaṇa's association with Jaḍa Bharata. King Rahūgaṇa was immediately freed from the misgivings of material association. The arguments offered by pure devotees to their disciples are so convincing that even a dull-headed disciple is immediately enlightened with spiritual knowledge.

TEXT 23

namo mahadbhyo 'stu namaḥ śiśubhyo

namo yuvabhyo nama āvaṭubhyaḥ

ye brāhmaṇā gām avadhūta-liṅgāś

caranti tebhyaḥ śivam astu rājñām

SYNONYMS

namaḥ-all obeisances; mahadbhyaḥ-unto the great personalities; astu-let there be; namaḥ-my obeisances; śiśubhyaḥ-unto those great personalities who appear as boys; namaḥ-respectful obeisances; yuvabhyaḥ-unto those who appear as young men; namaḥ-respectful obeisances; ā-vaṭubhyaḥ-unto those who appear as children; ye-all those who; brāhmaṇāḥ-self-realized in transcendental knowledge; gām-the earth; avadhūta-liṅgāḥ-who remain hidden under different bodily guises; caranti-they traverse; tebhyaḥ-from them; śivam astu-let there be all good fortune; rājñām-unto the royal dynasties or kings (who are always very puffed up).

I offer my respectful obeisances unto the great personalities, whether they walk on the earth's surface as children, young boys, avadhūtas or great brāhmaṇas. Even if they are hidden under different guises, I offer my respects to all of them. By their mercy, may there be good fortune in the royal dynasties that are always offending them.

King Rahūgaṇa was very repentant because he had forced Jaḍa Bharata to carry his palanquin. He therefore began offering prayers to all kinds of brāhmaṇas and self-realized persons, even though they might be playing like children or hiding in some guises. The four Kumāras walked everywhere in the guise of five-year-old boys, and similarly there are many brāhmaṇas, knowers of Brahman, who traverse the globe either as young men, children or avadhūtas. Being puffed up due to their position, the royal dynasties generally offend these great personalities. Therefore King Rahūgaṇa began to offer his respectful obeisances unto them so that the offensive royal dynasties might not glide down into a hellish condition. If one offends a great personality. the Supreme Personality of Godhead does not excuse one, although the great personalities themselves might not take offense. Mahārāja Ambarīṣa was offended by Durvāsā, who even approached Lord Viṣṇu for pardon. Lord Viṣṇu would not grant him pardon; therefore he had to fall down at the lotus feet of Mahārāja Ambarīṣa, even though Mahārāja Ambarīṣa was a kṣatriya-gṛhastha. One should be very careful not to offend the lotus feet of Vaiṣṇavas and brāhmaṇas.

TEXT 24

śrī-śuka uvāca

ity evam uttarā-mātaḥ sa vai brahmarṣi-sutaḥ sindhu-pataya ātma-satattvaṁ vigaṇayataḥ parānubhāvaḥ parama-kāruṇikatayopadiśya rahūgaṇena sakaruṇam abhivandita-caraṇa āpūrṇārṇava iva nibhṛta-karaṇormy-āśayo dharaṇim imāṁ vicacāra.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti evam-in this way; uttarā-mātaḥ-O Mahārāja Parīkṣit, son of mother Uttarā; saḥ-that brāhmaṇa; vai-indeed; brahma-ṛṣi-sutaḥ-Jaḍa Bharata, the son of a highly educated brāhmaṇa; sindhu-pataye-unto the king of the province of Sindhu; ātma-sa-tattvam-the actual constitutional position of the soul; vigaṇayataḥ-although insulting Jaḍa Bharata; para-anubhāvaḥ-who was very exalted in spiritual realization; parama-kāruṇikatayā-by his quality of being very kind to the fallen souls; upadiśya-instructing; rahūgaṇena-by King Rahūgaṇa; sa-karuṇam-piteously; abhivandita-caraṇaḥ-whose lotus feet were worshiped; āpūrṇa-arṇavaḥ iva-like the full ocean; nibhṛta-completely silenced; karaṇa-of the senses; ūrmi-the waves; āśayaḥ-possessing a heart in which; dharaṇim-the earth; imām-this; vicacāra-continued to roam.

Śrīla Śukadeva Gosvāmī continued: My dear King, O son of mother Uttarā, there were some waves of dissatisfaction in the mind of Jaḍa Bharata due to his being insulted by King Rahūgaṇa, who made him carry his palanquin, but Jaḍa Bharata neglected this, and his heart again became calm and quiet like an ocean. Although King Rahūgaṇa had insulted him, he was a great paramahaṁsa. Being a Vaiṣṇava, he was naturally very kindhearted, and he therefore told the King about the constitutional position of the soul. He then forgot the insult because King Rahūgaṇa pitifully begged pardon at his lotus feet. After this, he began to wander all over the earth, just as before.

In Śrīmad-Bhāgavatam (3.25.21), Kapiladeva describes the symptoms of great personalities: titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām. A saintly devotee is certainly very tolerant. He is the friend of all living entities, and he does not create enemies within the world. A pure devotee has all the qualities of a sādhu. Jaḍa Bharata is an example of this. Due to the material body, his senses were certainly agitated when he was insulted by King Rahūgaṇa, but later, due to the King's humble submission, Jaḍa Bharata excused him. It is the duty of everyone desiring to return to Godhead to become submissive like King Rahūgaṇa and beg pardon of Vaiṣṇavas one may have offended. Vaiṣṇavas are generally very kindhearted; therefore if one immediately submits himself at the lotus feet of a Vaiṣṇava, one is immediately cleared of offensive reactions. If one does not do so, the reactions will remain, and the results will not be very palatable.

TEXT 25

sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja; evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ.

SYNONYMS

sauvīra-patiḥ-the King of the state of Sauvīra; api-certainly; su-jana-from an elevated person; samavagata-having completely understood; paramātma-sa-tattvaḥ-the truth of the constitutional position of the spirit soul and the Supersoul; ātmani-in himself; avidyā-by nescience; adhyāropitām-erroneously attributed; ca-and; deha-in the body; ātma-matim-the concept of the self; visasarja-completely gave up; evam-thus; hi-certainly; nṛpa-O King; bhagavat-āśrita-āśrita-anubhāvaḥ-the consequence of taking shelter of a devotee who has similarly taken shelter of a spiritual master in the paramparā system (one is sure to get out of the great nescience of the bodily concept of life).

After receiving lessons from the great devotee Jaḍa Bharata, King Rahūgaṇa of the state of Sauvīra became completely aware of the constitutional position of the soul. He thus gave up the bodily conception completely. My dear King, whoever takes shelter of the servant of the servant of the Lord is certainly glorified because he can without difficulty give up the bodily conception.

As stated in Caitanya-caritāmṛta (Madhya 22.54):

"sādhu-saṅga", "sādhu-saṅga"--sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya

It is a fact that if one takes shelter of a pure devotee, one attains all perfection, even if the association is a short one. A sādhu is a pure devotee of the Lord. It has been our practical experience that the first instruction of our spiritual master infused us with Kṛṣṇa consciousness so that now we are at least on the path of Kṛṣṇa consciousness and can understand the philosophy. As a result, there are many devotees engaged in this Kṛṣṇa consciousness movement. The whole world is revolving under the bodily conception; therefore there must be devotees all over the world to deliver people from the false bodily conception and fully engage them in Kṛṣṇa consciousness.

TEXT 26

rājovāca

yo ha vā iha bahu-vidā mahā-bhāgavata tvayābhihitaḥ parokṣeṇa vacasā jīva-loka-bhavādhvā sa hy ārya-manīṣayā kalpita-viṣayo nāñjasāvyutpanna-loka-samadhigamaḥ; atha tad evaitad duravagamaṁ samavetānukalpena nirdiśyatām iti.

SYNONYMS

rājā uvāca-King Parīkṣit said; yaḥ-which; ha-certainly; vā-or; iha-in this narration; bahu-vidā-who are aware of many incidents of transcendental knowledge; mahā-bhāgavata-O great devotee sage; tvayā-by you; abhihitaḥ-described; parokṣeṇa-figuratively; vacasā-by words; jīva-loka-bhava-adhvā-the path of material existence of the conditioned soul; saḥ-that; hi-indeed; ārya-manīṣayā-by the intelligence of advanced devotees; kalpita-viṣayaḥ-the subject matter is imagined; na-not; añjasā-directly; avyutpanna-loka-of persons who are not very experienced or intelligent; samadhigamaḥ-the complete understanding; atha-therefore; tat eva-because of that; etat-this matter; duravagamam-which is difficult to understand; samaveta-anukalpena-by substituting the direct meaning of such incidents; nirdiśyatām-let it be described; iti-thus.

King Parīkṣit then told Śukadeva Gosvāmī: My dear lord, O great devotee sage, you are omniscient. You have very nicely described the position of the conditioned soul, who is compared to a merchant in the forest. From these instructions intelligent men can understand that the senses of a person in the bodily conception are like rogues and thieves in that forest, and one's wife and children are like jackals and other ferocious animals. However, it is not very easy for the unintelligent to understand the purport of this story because it is difficult to extricate the exact meaning from the allegory. I therefore request Your Holiness to give the direct meaning.

There are many stories and incidents in Śrīmad-Bhāgavatam that are described figuratively. Such allegorical descriptions may not be understood by unintelligent men; therefore it is the duty of the student to approach a bona fide spiritual master for the direct explanation.

Thus end the Bhaktivedanta purports of the Fifth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Further Talks Between King Rahūgaṇa and Jaḍa Bharata."

Chapter Fourteen

The Material World as the Great Forest of Enjoyment

The direct meaning of the forest of material existence is given in this chapter. Merchants sometimes enter the forest to collect many rare things and sell them at a good profit in the city, but the forest path is always bedecked with dangers. When the pure soul wants to give up the Lord's service to enjoy the material world, Kṛṣṇa certainly gives him a chance to enter the material world. As stated in the Prema-vivarta: kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. This is the reason the pure spirit soul falls down to the material world. Due to his activities under the influence of the three modes of material nature, the living entity takes different positions in different species. Sometimes he is a demigod in the heavenly planets and sometimes a most insignificant creature in the lower planetary systems. In this regard, Śrīla Narottama dāsa Ṭhākura says, nānā yoni sadā phire: the living entity passes through various species. Kardarya bhakṣaṇa kare: he is obliged to eat and enjoy abominable things. Tāra janma adhaḥ-pāte yāya: in this way his whole life is spoiled. Without the protection of an all-merciful Vaiṣṇava. the conditioned soul cannot get out of the clutches of māyā. As stated in Bhagavad-gītā (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]), the living entity begins material life with his mind and the five knowledge-acquiring senses, and with these he struggles for existence within the material world. These senses are compared to rogues and thieves within the forest. They take away a man's knowledge and place him in a network of nescience. Thus the senses are like rogues and thieves that plunder his spiritual knowledge. Over and above this, there are family members, wife and children. who are exactly like ferocious animals in the forest. The business of such ferocious animals is to eat a man's flesh. The living entity allows himself to be attacked by jackals and foxes (wife and children), and thus his real spiritual life is finished. In the forest of material life, everyone is envious like mosquitoes, and rats and mice are always creating disturbances. Everyone in this material world is placed in many awkward positions and surrounded by envious people and disturbing animals. The result is that the living entity in the material world is always plundered and bitten by many living entities. Nonetheless, despite these disturbances, he does not want to give up his family life, and he continues his fruitive activities in an attempt to become happy in the future. He thus becomes more and more entangled in the results of karma, and thus he is forced to act impiously. His witnesses are the sun during the day and the moon during the night. The demigods also witness, but the conditioned soul thinks that his attempts at sense gratification are not being witnessed by anyone. Sometimes, when he is detected, he temporarily renounces everything, but due to his great attachment for the body, his renunciation is given up before he can attain perfection.

In this material world there are many envious people. There is the tax-exacting government, which is compared to an owl, and there are invisible crickets that create unbearable sounds. The conditioned soul is certainly greatly harassed by the agents of material nature, but his intelligence is lost due to undesirable association. In an attempt to gain relief from the disturbances of material existence, he falls victim to so-called yogīs, sādhus and incarnations who can display some magic but who do not understand devotional service. Sometimes the conditioned soul is bereft of all money, and consequently he becomes unkind to his family members. In this material world there is not a pinch of actual happiness, for which the conditioned soul is longing life after life. The government officials are like carnivorous Rākṣasas who exact heavy taxes for the maintenance of the government. The hard-working conditioned soul is very saddened due to these heavy taxes.

The path of fruitive activities leads to difficult mountains, and sometimes the conditioned soul wants to cross these mountains, but he is never successful, and consequently he becomes more and more aggrieved and disappointed. Becoming materially and financially embarrassed, the conditioned soul unnecessarily chastises his family. In the material condition there are four principal needs, out of which sleep is compared to a python. When asleep, the conditioned soul completely forgets his real existence, and in sleep he does not feel the tribulations of material life. Sometimes, being in need of money, the conditioned soul steals and cheats, although he may apparently be associated with devotees for spiritual advancement. His only business is getting out of the clutches of māyā, but due to improper guidance he becomes more and more entangled in material dealings. This material world is simply an embarrassment and is composed of tribulations presented as happiness. distress, attachment, enmity and envy. On the whole it is simply full of tribulation and misery. When a person loses his intelligence due to attachment to wife and sex, his entire consciousness becomes polluted. He thus only thinks of the association of women. The time factor, which is like a serpent, takes away everyone's life, including that of Lord Brahmā and the insignificant ant. Sometimes the conditioned soul tries to save himself from inexorable time and thus takes shelter of some bogus savior. Unfortunately. the bogus savior cannot even save himself. How, then. can he protect others? The bogus saviors do not care for bona fide knowledge received from qualified brāhmaṇas and Vedic sources. Their only business is indulging in sex and recommending sexual freedom even for widows. Thus they are like monkeys in the forest. Śrīla Śukadeva Gosvāmī thus explains the material forest and its difficult path to Mahārāja Parīkṣit.

TEXT 1

sa hovāca

sa eṣa dehātma-mānināṁ sattvādi-guṇa-viśeṣa-vikalpita-kuśalāku-śala-samavahāra-vinirmita-vividha-dehāvalibhir viyoga-saṁyogādy-anādi-saṁsārānubhavasya dvāra-bhūtena ṣaḍ-indriya-vargeṇa tasmin durgādhvavad asugame 'dhvany āpatita īśvarasya bhagavato viṣṇor vaśa-vartinyā māyayā jīva-loko 'yaṁ yathā vaṇik-sārtho 'rtha-paraḥ sva-deha-niṣpādita-karmānubhavaḥ śmaśānavad aśivatamāyāṁ saṁsārāṭavyāṁ gato nādyāpi viphala-bahu-pratiyogehas tat-tāpopaśamanīṁ hari-guru-caraṇāravinda-madhukarānupadavīm avarundhe.

SYNONYMS

saḥ-the self-realized devotee (Śrī Śukadeva Gosvāmī); ha-indeed; uvāca-spoke; saḥ-he (the conditioned soul); eṣaḥ-this one; deha-ātma-māninām-of those who foolishly take the body to be the self; sattva-ādi-of sattva, rajaḥ and tamaḥ; guṇa-by the modes; viśeṣa-particular; vikalpita-falsely constituted; kuśala-sometimes by favorable actions; akuśala-sometimes by very unfavorable actions; samavahāra-by a mixture of both; vinirmita-obtained; vividha-various types; deha-āvalibhiḥ-by the series of bodies; viyoga-saṁyoga-ādi-symptomized by giving up one type of body (viyoga) and accepting another (saṁyoga); anādi-saṁsāra-anubhavasya-of the perception of the beginningless process of transmigration; dvāra-bhūtena-existing as the doorways; ṣaṭ-indriya-vargeṇa-by these six senses (the mind and five knowledge-acquiring senses, namely the eyes, ears, tongue, nose and skin); tasmin-on that; durga-adhva-vat-like a path that is very difficult to traverse; asugame-being difficult to pass through; adhvani-on a path in the forest; āpatitaḥ-happened; īśvarasya-of the controller; bhagavataḥ-the Supreme Personality of Godhead; viṣṇoḥ-of Lord Viṣṇu; vaśa-vartinyā-acting under the control; māyayā-by the material energy; jīva-lokaḥ-the conditioned living entity; ayam-this; yathā-exactly like; vaṇik-a merchant; sa-arthaḥ-having an object; artha-paraḥ-who is very attached to money; sva-deha-niṣpādita-performed by his own body; karma-the fruits of activities; anubhavaḥ-who experiences; śmaśāna-vat aśivatamāyām-like an inauspicious cemetery or place of burial; saṁsāra-aṭavyām-in the forest of material life; gataḥ-having entered; na-not; adya api-until now; viphala-unsuccessful; bahu-pratiyoga-full of great difficulties and varieties of miserable conditions; īhaḥ-whose activities here in this material world; tat-tāpa-upaśa-manīm-which pacifies the miseries of the forest of material life; hari-guru-caraṇa-aravinda-to the lotus feet of the Lord and His devotee; madhukara-anupadavīm-the road followed in pursuance of devotees who are attached like bumblebees; avarundhe-gain.

When King Parīkṣit asked Śukadeva Gosvāmī about the direct meaning of the material forest, Śukadeva Gosvāmī replied as follows: My dear King, a man belonging to the mercantile community [vaṇik] is always interested in earning money. Sometimes he enters the forest to acquire some cheap commodities like wood and earth and sell them in the city at good prices. Similarly, the conditioned soul, being greedy, enters this material world for some material profit. Gradually he enters the deepest part of the forest, not really knowing how to get out. Having entered the material world, the pure soul becomes conditioned by the material atmosphere, which is created by the external energy under the control of Lord Viṣṇu. Thus the living entity comes under the control of the external energy, daivī māyā. Living independently and bewildered in the forest, he does not attain the association of devotees who are always engaged in the service of the Lord. Once in the bodily conception, he gets different types of bodies one after the other under the influence of material energy and impelled by the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa]. In this way the conditioned soul goes sometimes to the heavenly planets, sometimes to the earthly planets and sometimes to the lower planets and lower species. Thus he suffers continuously due to different types of bodies. These sufferings and pains are sometimes mixed. Sometimes they are very severe, and sometimes they are not. These bodily conditions are acquired due to the conditioned soul's mental speculation. He uses his mind and five senses to acquire knowledge, and these bring about the different bodies and different conditions. Using the senses under the control of the external energy, māyā, the living entity suffers the miserable conditions of material existence. He is actually searching for relief, but he is generally baffled, although sometimes he is relieved after great difficulty. Struggling for existence in this way, he cannot get the shelter of pure devotees, who are like bumblebees engaged in loving service at the lotus feet of Lord Viṣṇu.

The most important information in this verse is hari-guru-caraṇa-aravinda-madhukara-anupadavīm. In this material world the conditioned souls are baffled by their activities, and sometimes they are relieved after great difficulty. On the whole the conditioned soul is never happy. He simply struggles for existence. Actually his only business is to accept the spiritual master, the guru, and through him he must accept the lotus feet or the Lord. This is explained by Śrī Caitanya Mahāprabhu: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. people struggling for existence in the forests or cities of the material world are not actually enjoying life. They are simply suffering different pains and pleasures, generally pains that are always inauspicious. They try to gain release from these pains, but they cannot due to ignorance. For them it is stated in the Vedas: tad-vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. When the living entity is lost in the forest of the material world, in the struggle for existence, his first business is to find a bona fide guru who is always engaged at the lotus feet of the Supreme Personality of Godhead, Viṣṇu. After all, if he is at all eager to be relieved of the struggle for existence, he must find a bona fide guru and take instructions at his lotus feet. In this way he can get out of the struggle.

Since the material world is compared herein to a forest, it may be argued that in Kali-yuga modern civilization is mainly situated in the cities. A great city, however, is like a great forest. Actually city life is more dangerous than life in the forest. If one enters an unknown city without friend or shelter, living in that city is more difficult than living in a forest. There are many big cities all over the surface of the globe, and wherever one looks he sees the struggle for existence going on twenty-four hours a day. people rush about in cars going seventy and eighty miles an hour, constantly coming and going, and this sets the scene of the great struggle for existence. One has to rise early in the morning and travel in that car at breakneck speed. There is always the danger of an accident, and one has to take great care. In his automobile, the living entity is full of anxieties, and his struggle is not at all auspicious. Apart from human beings, other species like cats and dogs are also struggling very hard day and night for existence. Thus the struggle for existence continues, and the conditioned soul changes from one position to another. For a while, he is a child, but he has to become a boy. From a boy, he has to change into a youth, and from youth to manhood and old age. Finally, when the body is no longer workable, he has to accept a new body in a different species. Giving up the body is called death, and accepting another body is called birth. The human form is an opportunity to take shelter of the bona fide spiritual master and, through him, the Supreme Lord. This Kṛṣṇa consciousness movement has been started to give an opportunity to all the members of human society, who are misled by foolish leaders. No one can get out of this struggle for existence, which is full of miseries, without accepting a pure devotee of the Lord. The material attempt changes from one position to another, and no one actually gains relief from the struggle for existence. The only resort is the lotus feet of a bona fide spiritual master, and, through him, the lotus feet of the Lord.

TEXT 2

yasyām u ha vā ete ṣaḍ-indriya-nāmānaḥ karmaṇā dasyava eva te; tad yathā puruṣasya dhanaṁ yat kiñcid dharmaupayikaṁ bahu-kṛcchrādhigataṁ sākṣāt parama-puruṣārādhana-lakṣaṇo yo 'sau dharmas taṁ tu sāmparāya udāharanti; tad-dharmyaṁ dhanaṁ darśana-sparśana-śravaṇāsvādanāvaghrāṇa-saṅkalpa-vyavasāya-gṛha-grāmyopabhogena kunāthasyājitātmano yathā sārthasya vilum-panti.

SYNONYMS

yasyām-in which; u ha-certainly; vā-or; ete-all these; ṣaṭ-indriya-nāmānaḥ-who are named the six senses (the mind and the five knowledge-acquiring senses); karmaṇā-by their activity; dasyavaḥ-the plunderers; eva-certainly; te-they; tat-that; yathā-as; puruṣasya-of a person; dhanam-the wealth; yat-whatever; kiñcit-something; dharma-aupayikam-which is a means to religious principles; bahu-kṛcchra-adhigatam-earned after much hard labor; sākṣāt-directly; parama-puruṣa-ārādhana-lakṣaṇaḥ-whose symptoms are worship of the Supreme Lord by performance of sacrifices and so on; yaḥ-which; asau-that; dharmaḥ-religious principles; tam-that; tu-but; sāmparāye-for the benefit of the living entity after death; udāharanti-the wise declare; tat-dharmyam-religious (relating to the prosecution of the varṇāśrama-dharma); dhanam-wealth; darśana-by seeing; sparśana-by touching; śravaṇa-by hearing; āsvādana-by tasting; avaghrāṇa-by smelling; saṅkalpa-by determination; vyavasāya-by a conclusion; gṛha-in the material home; grāmya-upabhogena-by material sense gratification; kunāthasya-of the misguided conditioned soul; ajita-ātmanaḥ-who has not controlled himself; yathā-just as; sārthasya-of the living entity interested in sense gratification; vilumpanti-they plunder.

In the forest of material existence, the uncontrolled senses are like plunderers. The conditioned soul may earn some money for the advancement of Kṛṣṇa consciousness, but unfortunately the uncontrolled senses plunder his money through sense gratification. The senses are plunderers because they make one spend his money unnecessarily for seeing, smelling, tasting, touching, hearing, desiring and willing. In this way the conditioned soul is obliged to gratify his senses, and thus all his money is spent. This money is actually acquired for the execution of religious principles, but it is taken away by the plundering senses.

pūrva jamnārjitā vidyā pūrva janmārjitaṁ dhanaṁ agre dhāvati dhāvati. By following the principles of the varṇāśrama-dharma, one attains a better position in the material world. One may be rich, learned, beautiful or highborn. One who has all these assets should know that they are all meant for the advancement of Kṛṣṇa consciousness. Unfortunately, when a person is misguided he misuses his high position for sense gratification. Therefore the uncontrolled senses are considered plunderers. The good position one attains by executing religious principles is wasted as the plundering senses take it away. By executing religious principles under the laws of varṇa-śrama-dharma, one is placed in a comfortable position. One may very easily use his assets for the further advancement of Kṛṣṇa consciousness. One should understand that the wealth and opportunity one gets in the material world should not be squandered in sense gratification. They are meant for the advancement of Kṛṣṇa consciousness. This Kṛṣṇa consciousness movement is therefore teaching people to control the mind and five knowledge-acquiring senses by a definite process. One should practice a little austerity and not spend money on anything other than the regulative life of devotional service. The senses demand that one see beautiful things; therefore money should be spent for decorating the Deity in the temple. Similarly, the tongue has to taste good food, which should be bought and offered to the Deity. The nose can be utilized in smelling the flowers offered to the Deity, and the hearing can be utilized by listening to the vibration of the Hare Kṛṣṇa mantra. In this way the senses can be regulated and utilized to advance Kṛṣṇa consciousness. Thus a good position might not be spoiled by material sense gratification in the form of illicit sex, meat-eating, intoxication and gambling. One spoils an opulent position in the material world by driving cars, spending time in nightclubs or tasting abominable food in restaurants. In these ways. the plundering senses take away all the assets that the conditioned soul has acquired with great difficulty.

TEXT 3

atha ca yatra kauṭumbikā dārāpatyādayo nāmnā karmaṇā vṛka-sṛgālā evānicchato 'pi kadaryasya kuṭumbina uraṇakavat saṁrakṣyamāṇaṁ miṣato 'pi haranti.

SYNONYMS

atha-in this way; ca-also; yatra-in which; kauṭumbikāḥ-the family members; dāra-apatya-ādayaḥ-beginning with the wife and children; nāmnā-by name only; karmaṇā-by their behavior; vṛka-sṛgālāḥ-tigers and jackals; eva-certainly; anicchataḥ-of one who does not desire to spend his wealth; api-certainly; kadaryasya-being too miserly; kuṭumbinaḥ-who is surrounded by family members; uraṇaka-vat-like a lamb; saṁrakṣyamāṇam-although protected; miṣataḥ-of one who is observing; api-even; haranti-they forcibly take away.

My dear King, family members in this material world go under the names of wife and children, but actually they behave like tigers and jackals. A herdsman tries to protect his sheep to the best of his ability, but the tigers and foxes take them away by force. Similarly, although a miserly man wants to guard his money very carefully, his family members take away all his assets forcibly, even though he is very vigilant.

One Hindi poet has sung: din kā dakinī rāt kā bāghinī pālak pālak rahu cuse. During the daytime, the wife is compared to a witch, and at night she is compared to a tigress. Her only business is sucking the blood of her husband both day and night. During the day there are household expenditures, and the money earned by the husband at the cost of his blood is taken away. At night, due to sex pleasure, the husband discharges blood in the form of semen. In this way he is bled by his wife both day and night, yet he is so crazy that he very carefully maintains her. Similarly, the children are also like tigers, jackals and foxes. As tigers, jackals and foxes take away lambs despite the herdsman's vigilant protection, children take away the father's money, although the father supervises the money himself. Thus family members may be called wives and children, but actually they are plunderers.

TEXT 4

yathā hy anuvatsaraṁ kṛṣyamāṇam apy adagdha-bījaṁ kṣetraṁ punar evāvapana-kāle gulma-tṛṇa-vīrudbhir gahvaram iva bhavaty evam eva gṛhāśramaḥ karma-kṣetraṁ yasmin na hi karmāṇy utsīdanti yad ayaṁ kāma-karaṇḍa eṣa āvasathaḥ.

SYNONYMS

yathā-just as; hi-certainly; anuvatsaram-every year; kṛṣyamāṇam-being plowed; api-although; adagdha-bījam-in which the seeds are not burned; kṣetram-the field; punaḥ-again; eva-certainly; āvapana-kāle-at the times for sowing the seeds; gulma-by bushes; tṛṇa-by grasses; vīrudbhiḥ-by the creepers; gahvaram iva-like a bower; bhavati-becomes; evam-thus; eva-certainly; gṛha-āśramaḥ-family life; karma-kṣetram-the field of activities; yasmin-in which; na-not; hi-certainly; karmāṇi utsīdanti-fruitive activities disappear; yat-therefore; ayam-this; kāma-karaṇḍaḥ-the storehouse of fruitive desire; eṣaḥ-this; āvasathaḥ-abode.

Every year the plowman plows over his grain field, completely uprooting all weeds. Nonetheless, the seeds lie there and, not being completely burned, again come up with the plants sown in the field. Even after being plowed under, the weeds come up densely. Similarly, the gṛhastha-āśrama [family life] is a field of fruitive activity. Unless the desire to enjoy family life is completely burned out, it grows up again and again. Even though camphor may be removed from a pot, the pot nonetheless retains the aroma of camphor. As long as the seeds of desire are not destroyed, fruitive activities are not destroyed.

Unless one's desires are completely transferred to the service of the Supreme Personality of Godhead, the desire for family life continues. even after one has taken sannyāsa. Sometimes in our society, ISKCON. a person out of sentiment may take sannyāsa, but because his desires are not burned completely, he again takes to family life, even at the risk of losing his prestige and disgracing his good name. These strong desires can be burned out completely when one fully engages in the service of the Lord in devotional service.

TEXT 5

tatra gato daṁśa-maśaka-samāpasadair manujaiḥ śalabha-śakunta-taskara-mūṣakādibhir uparudhyamāna-bahiḥ-prāṇaḥ kvacit parivartamāno 'sminn adhvany avidyā-kāma-karmabhir uparakta-manasānupapannārthaṁ nara-lokaṁ gandharva-nagaram upapannam iti mithyā-dṛṣṭir anupaśyati.

SYNONYMS

tatra-to that household life; gataḥ-gone; daṁśa-gadflies; maśaka-mosquitoes; sama-equal to; apasadaiḥ-who are low-class; manu-jaiḥ-by men; śalabha-locusts; śakunta-a large bird of prey; taskara-thieves; mūṣaka-ādibhiḥ-by rats and so on; uparudhyamāna-being disturbed; bahiḥ-prāṇaḥ-the external life air in the form of wealth and so on; kvacit-sometimes; parivartamānaḥ-wandering; asmin-in this; adhvani-path of material existence; avidyā-kāma-by ignorance and lust; karmabhiḥ-and by fruitive activities; uparakta-manasā-due to the mind's being influenced; anupapanna-artham-in which the desired results are never obtained; nara-lokam-this material world; gandharva-nagaram-a will-o'-the-wisp city; upapannam-existing; iti-taking it as; mithyā-dṛṣṭiḥ-he whose vision is mistaken; anupaśyati-observes.

Sometimes the conditioned soul in household life, being attached to material wealth and possessions, is disturbed by gadflies and mosquitoes, and sometimes locusts, birds of prey and rats give him trouble. Nonetheless, he still wanders down the path of material existence. Due to ignorance he becomes lusty and engages in fruitive activity. Because his mind is absorbed in these activities, he sees the material world as permanent, although it is temporary like a phantasmagoria, a house in the sky.

The following song is sung by Narottama dāsa Ṭhākura:

ahaṅkāre matta hañā, nitāi-pada pāsariyā,
asatyere satya kari māni

Due to forgetting the lotus feet of Lord Nityānanda and being puffed up by material possessions, wealth and opulence, one thinks the false, temporary material world to be an actual fact. This is the material disease. The living entity is eternal and blissful, but despite miserable material conditions, he thinks the material world to be real and factual due to his ignorance.

TEXT 6

tatra ca kvacid ātapodaka-nibhān viṣayān upadhāvati pāna-bhojana-vyavāyādi-vyasana-lolupaḥ.

SYNONYMS

tatra-there (in this phantom place); ca-also; kvacit-sometimes; ātapa-udaka-nibhān-like the water in a mirage in the desert; viṣayān-the objects of sense enjoyment; upadhāvati-runs after; pāna-to drinking; bhojana-to eating; vyavāya-to sex life; ādi-and so on; vyasana-with addiction; lolupaḥ-a debauchee.

Sometimes in this house in the sky [gandharva-pura] the conditioned soul drinks, eats and has sex. Being overly attached, he chases after the objects of the senses just as a deer chases a mirage in the desert.

There are two worlds-the spiritual and the material. The material world is false like a mirage in the desert. In the desert, animals think they see water, but actually there is none. Similarly, those who are animalistic try to find peace within the desert of material life. It is repeatedly said in different śāstras that there is no pleasure in this material world. Furthermore, even if we agree to live without pleasure, we are not allowed to do so. In Bhagavad-gītā, Lord Kṛṣṇa says that the material world is not only full of miseries (duḥkhālayam) but also temporary (aśāśvatam). Even if we want to live here amid miseries, material nature will not allow us to do so. It will oblige us to change bodies and enter another atmosphere full of miserable conditions.

TEXT 7

kvacic cāśeṣa-doṣa-niṣadanaṁ purīṣa-viśeṣaṁ tad-varṇa-guṇa-nirmita-matiḥ suvarṇam upāditsaty agni-kāma-kātara ivolmuka-piśācam.

SYNONYMS

kvacit-sometimes; ca-also; aśeṣa-unlimited; doṣa-of faults; niṣadanam-the source of; purīṣa-of stool; viśeṣam-a particular type; tat-varṇa-guṇa-whose color is the same as that of the mode of passion (reddish); nirmita-matiḥ-whose mind is absorbed in that; suvarṇam-gold; upāditsati-desiring to get; agni-kāma-by the desire for fire; kātaraḥ-who is troubled; iva-like; ulmuka-piśācam-a phosphorescent light known as a will-o'-the-wisp, which is sometimes mistaken for a ghost.

Sometimes the living entity is interested in the yellow stool known as gold and runs after it. That gold is the source of material opulence and envy, and it can enable one to afford illicit sex, gambling, meat-eating and intoxication. Those whose minds are overcome by the mode of passion are attracted by the color of gold, just as a man suffering from cold in the forest runs after a phosphorescent light in a marshy land, considering it to be fire.

Parīkṣit Mahārāja told Kali-yuga to leave his kingdom immediately and reside in four places: brothels, liquor shops, slaughterhouses and gambling casinos. However, Kali-yuga requested him to give him only one place where these four places are included, and Parīkṣit Mahārāja gave him the place where gold is stored. Gold encompasses the four principles of sin, and therefore, according to spiritual life, gold should be avoided as far as possible. If there is gold, there is certainly illicit sex, meat-eating, gambling and intoxication. Because people in the Western world have a great deal of gold, they are victims of these four sins. The color of gold is very glittering, and a materialistic person becomes very much attracted by its yellow color. However, this gold is actually a type of stool. A person with a bad liver generally passes yellow stool. The color of this stool attracts a materialistic person, just as the will-o'-the-wisp attracts one who needs heat.

TEXT 8

atha kadācin nivāsa-pānīya-draviṇādy-anekātmopajīvanābhiniveśa etasyāṁ saṁsārāṭavyām itas tataḥ paridhāvati.

SYNONYMS

atha-in this way; kadācit-sometimes; nivāsa-residence; pānīya-water; draviṇa-wealth; ādi-and so on; aneka-in various items; ātma-upajīvana-which are considered necessary to maintain body and soul together; abhiniveśaḥ-a person fully absorbed; etasyām-in this; saṁsāra-aṭavyām-the material world, which is like a great forest; itaḥ tataḥ-here and there; paridhāvati-runs around.

Sometimes the conditioned soul is absorbed in finding residential quarters or apartments and getting a supply of water and riches to maintain his body. Absorbed in acquiring a variety of necessities, he forgets everything and perpetually runs around the forest of material existence.

As originally mentioned, a poor man belonging to the mercantile community goes to the forest to get some cheap goods to bring back to the city to sell at a profit. He is so absorbed in the thought of maintaining body and soul together that he forgets his original relationship with Kṛṣṇa and seeks only the bodily comforts. Thus material activities are the conditioned soul's only engagement. Not knowing the aim of life, the materialist perpetually wanders in material existence, struggling to get the necessities of life. Not understanding the aim of life, even though he acquires sufficient necessities, he manufactures artificial necessities and thus becomes more and more entangled. He creates a mental situation whereby he needs greater and greater comforts. The materialist does not know the secret of nature's ways. As confirmed in Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature." Due to lusty desire, the living entity creates a certain mental situation whereby he wants to enjoy this material world. He thus becomes entangled, enters different bodies and suffers in them.

TEXT 9

kvacic ca vātyaupamyayā pramadayāroham āropitas tat-kāla-rajasā rajanī-bhūta ivāsādhu-maryādo rajas-valākṣo 'pi dig-devatā atirajas-vala-matir na vijānāti.

SYNONYMS

kvacit-sometimes; ca-also; vātyā aupamyayā-compared to a whirlwind; pramadayā-by a beautiful woman; āroham āropitaḥ-raised onto the lap for sex enjoyment; tat-kāla-rajasā-by the passion of lusty desires at that moment; rajanī-bhūtaḥ-the darkness of night; iva-like; asādhu-maryādaḥ-who is without proper respect for the higher witnesses; rajaḥ-vala-akṣaḥ-blinded by strong lusty desires; api-certainly; dik-devatāḥ-the demigods in charge of different directions, like the sun and the moon; atirajaḥ-vala-matiḥ-whose mind is overcome by lust; na vijānāti-he does not know (that witnesses all around take note of his impudent sexual act).

Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramadā. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him.

In Bhagavad-gītā (7.11) it is said: dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. Sex is allowed only for the begetting of children, not for enjoyment. One can indulge in sex to beget a good child for the benefit of the family, society and world. Otherwise, sex is against the rules and regulations of religious life. A materialistic person does not believe that everything is managed in nature, and he does not know that if one does something wrong, he is witnessed by different demigods. A person enjoys illicit sex, and due to his blind, lusty desire. he thinks that no one can see him, but this illicit sex is thoroughly observed by the agents of the Supreme Personality of Godhead. Therefore the person is punished in so many ways. presently in Kali-yuga there are many pregnancies due to illicit sex, and sometimes abortions ensue. These sinful activities are witnessed by the agents of the Supreme Personality of Godhead, and a man and woman who create such a situation are punished in the future by the stringent laws of material nature (daivī hy eṣā guṇa-mayī mama māyā duratyayā). Illicit sex is never excused, and those who indulge in it are punished life after life. As confirmed in Bhagavad-gītā (16.20):

āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim

"Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence."

The Supreme Personality of Godhead does not allow anyone to act against the stringent laws of material nature; therefore illicit sex is punished life after life. Illicit sex creates pregnancies, and these unwanted pregnancies lead to abortion. Those involved become implicated in these sins, so much so that they are punished in the same way the next life. Thus in the next life they also enter the womb of a mother and are killed in the same way. All these things can be avoided by remaining on the transcendental platform of Kṛṣṇa consciousness. In this way one does not commit sinful activity. Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life.

TEXT 10

kvacit sakṛd avagata-viṣaya-vaitathyaḥ svayaṁ parābhidhyānena vibhraṁśita-smṛtis tayaiva marīci-toya-prāyāṁs tān evābhidhāvati.

SYNONYMS

kvacit-sometimes; sakṛt-once; avagata-viṣaya-vaitathyaḥ-becoming conscious of the uselessness of enjoying material sense gratification; svayam-himself; para-abhidhyānena-by the bodily concept of the self; vibhraṁśita-destroyed; smṛtiḥ-whose remembrance; tayā-by that; eva-certainly; marīci-toya-water in a mirage; prāyān-similar to; tān-those sense objects; eva-certainly; abhidhāvati-runs after.

The conditioned soul sometimes personally appreciates the futility of sense enjoyment in the material world, and he sometimes considers material enjoyment to be full of miseries. However, due to his strong bodily conception, his memory is destroyed, and again and again he runs after material enjoyment, just as an animal runs after a mirage in the desert.

The main disease in material life is the bodily conception. Being baffled again and again in material activity, the conditioned soul temporarily thinks of the futility of material enjoyment, but he again tries the same thing. By the association of devotees, a person may become convinced of the material futility, but he cannot give up his engagement, although he is very eager to return home, back to Godhead. Under these circumstances, the Supreme Personality of Godhead, who is situated in everyone's heart, compassionately takes away all the material possessions of such a devotee. As stated in Śrīmad-Bhāgavatam (10.88.8): yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. Lord Kṛṣṇa says that He takes everything away from the devotee whom He especially favors when that devotee is overly attached to material possessions. When everything is taken away, the devotee feels helpless and frustrated in society, friendship and love. He feels that his family does not care for him any longer, and he therefore completely surrenders unto the lotus feet of the Supreme Lord. This is a special favor granted by the Lord to a devotee who cannot fully surrender to the Lord due to a strong bodily conception. As explained in Caitanya-caritāmṛta (Madhya 22.39): āmi-vijña, ei mūrkhe 'viṣaya' kene diba. The Lord understands the devotee who hesitates to engage in the Lord's service, not knowing whether he should again try to revive his material life. After repeated attempts and failures, he fully surrenders to the lotus feet of the Lord. The Lord then gives him directions, and, attaining happiness, he forgets all material engagement.

TEXT 11

kvacid ulūka-jhillī-svanavad ati-paruṣa-rabhasāṭopaṁ pratyakṣaṁ parokṣaṁ vā ripu-rāja-kula-nirbhartsitenāti-vyathita-karṇa-mūla-hṛdayaḥ.

SYNONYMS

kvacit-sometimes; ulūka-of the owl; jhillī-and the cricket; svana-vat-exactly like intolerable sounds; ati-paruṣa-extremely piercing; rabhasa-by perseverance; āṭopam-agitation; pratyakṣam-directly; parokṣam-indirectly; vā-or; ripu-of enemies; rāja-kula-and of government officers; nirbhartsitena-by chastisement; ati-vyathita-very aggrieved; karṇa-mūla-hṛdayaḥ-whose ear and heart.

Sometimes the conditioned soul is very aggrieved by the chastisement of his enemies and government servants, who use harsh words against him directly or indirectly. At that time his heart and ears become very saddened. Such chastisement may be compared to the sounds of owls and crickets.

There are different types of enemies within this material world. The government chastises one due to not paying income taxes. Such criticism, direct or indirect, saddens one, and sometimes the conditioned soul tries to counteract that chastisement. Unfortunately, he cannot do anything.

TEXT 12

sa yadā dugdha-pūrva-sukṛtas tadā kāraskara-kākatuṇḍādy-apuṇya-druma-latā-viṣoda-pānavad ubhayārtha-śūnya-draviṇān jīvan-mṛtān svayaṁ jīvan-mriyamāṇa upadhāvati.

SYNONYMS

saḥ-that conditioned soul; yadā-when; dugdha-exhausted; pūrva-previous; sukṛtaḥ-pious activities; tadā-at that time; kāraskara-kākatuṇḍa-ādi-named kāraskara, kākatuṇḍa, etc.; apuṇya-druma-latā-impious trees and creepers; viṣa-uda-pāna-vat-like wells with poisonous water; ubhaya-artha-śūnya-which cannot give happiness either in this life or in the next; draviṇān-those who possess wealth; jīvat-mṛtān-who are dead, although apparently alive; svayam-he himself; jīvat-living; mriyamāṇaḥ-being dead; upadhāvati-approaches for material acquisition.

Due to his pious activities in previous lives, the conditioned soul attains material facilities in this life, but when they are finished, he takes shelter of wealth and riches, which cannot help him in this life or the next. Because of this, he approaches the living dead who possess these things. Such people are compared to impure trees, creepers and poisonous wells.

The wealth and riches acquired through previous pious activities should not be misused for sense gratification. Enjoying them for sense gratification is like enjoying the fruits of a poisonous tree. Such activities will not help the conditioned soul in any way, neither in this life nor the next. However, if one engages his possessions in the service of the Lord under the guidance of a proper spiritual master. he will attain happiness both in this life and the next. Unless he does so, he eats a forbidden apple and thereby loses his paradise. Lord Śrī Kṛṣṇa therefore advises that one's possessions should be given unto Him.

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." (Bg. 9.27) Material wealth and opulence attained through previous pious activities can be fully utilized for one's benefit in this life and the next if one is Kṛṣṇa conscious. One should not try to possess more than he needs for the bare necessities. If one gets more than is needed, the surplus should be fully engaged in the Lord's service. That will make the conditioned soul, the world and Kṛṣṇa happy, and this is the aim of life.

TEXT 13

ekadāsat-prasaṅgān nikṛta-matir vyudaka-srotaḥ-skhalanavad ubhayato 'pi duḥkhadaṁ pākhaṇḍam abhiyāti.

SYNONYMS

ekadā-sometimes; asat-prasaṅgāt-by association of nondevotees who are against the Vedic principles and who manufacture different paths of religion; nikṛta-matiḥ-whose intelligence has been brought to the abominable status of defying the authority of the Supreme Personality of Godhead; vyudaka-srotaḥ-into rivers without sufficient water; skhalana-vat-like jumping; ubhayataḥ-from both sides; api-although; duḥkha-dam-giving distress; pākhaṇḍam-the atheistic path; abhiyāti-he approaches.

Sometimes, to mitigate distresses in this forest of the material world, the conditioned soul receives cheap blessings from atheists. He then loses all intelligence in their association. This is exactly like jumping in a shallow river. As a result one simply breaks his head. He is not able to mitigate his sufferings from the heat, and in both ways he suffers. The misguided conditioned soul also approaches so-called sādhus and svāmīs who preach against the principles of the Vedas. He does not receive benefit from them, either in the present or in the future.

Cheaters are always there to manufacture their own way of spiritual realization. To get some material benefit, the conditioned soul approaches these pseudo sannyāsīs and yogīs for cheap blessings, but he does not receive any benefit from them, either spiritual or material. In this age there are many cheaters who show some jugglery and magic. They even create gold to amaze their followers, and their followers accept them as God. This type of cheating is very prominent in Kali-yuga. Viśvanātha Cakravartī Ṭhākura describes the real guru in this way.

saṁsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī-caraṇāravindam

One should approach a guru who can extinguish the blazing fire of this material world, the struggle for existence. people want to be cheated. and therefore they go to yogīs and svāmīs who play tricks, but tricks do not mitigate the miseries of material life. If being able to manufacture gold is a criterion for becoming God, then why not accept Kṛṣṇa, the proprietor of the entire universe, wherein there are countless tons of gold? As mentioned before, the color of gold is compared to the will-O'-the-wisp or yellow stool; therefore one should not be allured by gold-manufacturing gurus but should sincerely approach a devotee like Jaḍa Bharata. Jaḍa Bharata instructed Rahūgaṇa Mahārāja so well that the King was relieved from the bodily conception. One cannot become happy by accepting a false guru. A guru should be accepted as advised in Śrīmad-Bhāgavatam (11.3.21). Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: One should approach a bona fide guru to inquire about the highest benefit of life. Such a guru is described as follows: śābde pare ca niṣṇātam. Such a guru does not manufacture gold or juggle words. He is well versed in the conclusions of Vedic knowledge (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). He is freed from all material contamination and is fully engaged in Kṛṣṇa's service. If one is able to obtain the dust of the lotus feet of such a guru, his life becomes successful. Otherwise he is baffled both in this life and in the next.

TEXT 14

yadā tu para-bādhayāndha ātmane nopanamati tadā hi pitṛ-putra-barhiṣmataḥ pitṛ-putrān vā sa khalu bhakṣayati.

SYNONYMS

yadā-when; tu-but (because of misfortune); para-bādhayā-in spite of exploiting all others; andhaḥ-blind; ātmane-for himself; na upanamati-does not fall into one's share; tadā-at that time; hi-certainly; pitṛ-putra-of the father or sons; barhiṣmataḥ-as insignificant as a piece of grass; pitṛ-putrān-father or sons; vā-or; saḥ-he (the conditioned soul); khalu-indeed; bhakṣayati-gives trouble to.

In this material world, when the conditioned soul cannot arrange for his own maintenance, despite exploiting others, he tries to exploit his own father or son, taking away that relative's possessions, although they may be very insignificant. If he cannot acquire things from his father, son or other relatives, he is prepared to give them all kinds of trouble.

Once we actually saw a distressed man steal ornaments from his daughter just to maintain himself. As the English proverb goes, necessity knows no law. When a conditioned soul needs something, he forgets his relationship with his relatives and exploits his own father or son. We also receive information from Śrīmad-Bhāgavatam that in this age of Kali the time is quickly approaching when a relative will kill another relative for a small farthing. Without Kṛṣṇa consciousness, people will deteriorate further and further into a hellish condition wherein they will perform abominable acts.

TEXT 15

kvacid āsādya gṛhaṁ dāvavat priyārtha-vidhuram asukhodarkaṁ śokāgninā dahyamāno bhṛśaṁ nirvedam upagacchati.

SYNONYMS

kvacit-sometimes; āsādya-experiencing; gṛham-the home life; dāva-vat-exactly like a blazing fire in the forest; priya-artha-vidhuram-without any beneficial object; asukha-udarkam-resulting only in more and more unhappiness; śoka-agninā-by the fire of lamentation; dahyamānaḥ-being burned; bhṛśam-very great; nirvedam-disappointment; upagacchati-he obtains.

In this world, family life is exactly like a blazing fire in the forest. There is not the least happiness, and gradually one becomes more and more implicated in unhappiness. In household life, there is nothing favorable for perpetual happiness. Being implicated in home life, the conditioned soul is burned by the fire of lamentation. Sometimes he condemns himself as being very unfortunate, and sometimes he claims that he suffers because he performed no pious activities in his previous life.

In the Gurv-aṣṭaka, Śrīla Viśvanātha Cakravartī Ṭhākura has sung:

saṁsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam

A life in this material world is exactly like a blazing forest fire. No one goes to set fire to the forest, yet the fire takes place. Similarly. everyone wants to be happy in the material world, but the miserable conditions of material life simply increase. Sometimes a person caught in the blazing fire of material existence condemns himself, but due to his bodily conception he cannot get out of the entanglement, and thus he suffers more and more.

TEXT 16

kvacit kāla-viṣa-mita-rāja-kula-rakṣasāpahṛta-priyatama-dhanāsuḥ pramṛtaka iva vigata-jīva-lakṣaṇa āste.

SYNONYMS

kvacit-sometimes; kāla-viṣa-mita-made crooked by time; rāja-kula-the government men; rakṣasā-by those who are like carnivorous human beings; apahṛta-being plundered; priya-tama-most dear; dhana-in the form of wealth; asuḥ-whose life air; pramṛtakaḥ-dead; iva-like; vigata-jīva-lakṣaṇaḥ-bereft of all signs of life; āste-he remains.

Government men are always like carnivorous demons called Rākṣasas [man-eaters]. Sometimes these government men turn against the conditioned soul and take away all his accumulated wealth. Being bereft of his life's reserved wealth, the conditioned soul loses all enthusiasm. Indeed, it is as though he loses his life.

The word rāja-kula-rakṣasā is very significant. Śrīmad-Bhāgavatam was compiled about five thousand years ago, yet government men are referred to as Rākṣasas, or carnivorous demons. If government men are opposed to a person, that person will be bereft of all his riches, which he has accumulated with great care over a long period of time. Actually no one wants to pay income taxes-even government men themselves try to avoid these taxes-but at unfavorable times income taxes are exacted forcibly, and the taxpayers become very morose.

TEXT 17

kadācin manorathopagata-pitṛ-pitāmahādy asat sad iti svapna-nirvṛti-lakṣaṇam anubhavati.

SYNONYMS

kadācit-sometimes; manoratha-upagata-obtained by mental concoction; pitṛ-the father; pitā-maha-ādi-or grandfather and others; asat-although long dead (and although no one knows that the soul has gone); sat-again the father or grandfather has come; iti-thus thinking; svapna-nirvṛti-lakṣaṇam-the kind of happiness found in dreams; anubhavati-the conditioned soul feels.

Sometimes the conditioned soul imagines that his father or grandfather has again come in the form of his son or grandson. In this way he feels the happiness one sometimes feels in a dream, and the conditioned soul sometimes takes pleasure in such mental concoctions.

Due to ignorance of the real existence of the Lord, the conditioned soul imagines many things. Influenced by fruitive activity, he comes together with his relatives, fathers, sons and grandfathers, exactly as straws gather together in a moving stream. In a moment the straws are thrown everywhere, and they lose contact. In conditional life, the living entity is temporarily with many other conditioned souls. They gather together as family members, and the material affection is so strong that even after a father or grandfather passes away, one takes pleasure in thinking that they return to the family in different forms. Sometimes this may happen. but in any case the conditioned soul likes to take pleasure in such concocted thoughts.

TEXT 18

kvacid gṛhāśrama-karma-codanāti-bhara-girim ārurukṣamāṇo loka-vyasana-karṣita-manāḥ kaṇṭaka-śarkarā-kṣetraṁ praviśann iva sīdati.

SYNONYMS

kvacit-sometimes; gṛha-āśrama-in householder life; karma-codana-of the rules of fruitive activity; ati-bhara-girim-the big hill; ārurukṣamāṇaḥ-desiring to ascend; loka-material; vyasana-to pursuits; karṣita-manāḥ-whose mind is attracted; kaṇṭaka-śarkarā-kṣetram-a field covered with thorns and sharp pebbles; praviśan-entering; iva-like; sīdati-he laments.

In household life one is ordered to execute many yajñas and fruitive activities, especially the vivāha-yajña [the marriage ceremony for sons and daughters] and the sacred thread ceremony. These are all the duties of a gṛhastha, and they are very extensive and troublesome to execute. They are compared to a big hill over which one must cross when one is attached to material activities. A person desiring to cross over these ritualistic ceremonies certainly feels pains like the piercing of thorns and pebbles endured by one attempting to climb a hill. Thus the conditioned soul suffers unlimitedly.

There are many social functions for keeping a prestigious position in society. In different countries and societies there are various festivals and rituals. In India, the father is supposed to get his children married. When he does so, his responsibility to the family is complete. Arranging marriages is very difficult, especially in these days. At the present moment no one can perform the proper ritual of sacrifice, nor can anyone afford to pay for the marriage ceremony of sons and daughters. Therefore householders are very much distressed when they are confronted by these social duties. It is as though they were pierced by thorns and hurt by pebbles. Material attachment is so strong that despite the suffering, one cannot give it up. Prahlāda Mahārāja therefore recommends (Bhāg. 7.5.5):

hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta

The so-called comfortable family position is compared to a dark well in a field. If one falls in a dark well covered by grass, his life is lost, despite his cry for rescue. Highly advanced spiritualists therefore recommend that one should not enter the gṛhastha-āśrama. It is better to prepare oneself in the brahmacarya-āśrama for austerities and remain a pure brahmacārī throughout one's life so that one will not feel the piercing thorns of material life in the gṛhastha-āśrama. In the gṛhastha-āśrama one has to accept invitations from friends and relatives and perform ritualistic ceremonies. By so doing, one becomes captivated by such things, although he may not have sufficient resources to continue them. To maintain the gṛhastha life-style, one has to work very hard to acquire money. Thus one is implicated in material life, and he suffers the thorn pricks.

TEXT 19

kvacic ca duḥsahena kāyābhyantara-vahninā gṛhīta-sāraḥ sva-kuṭumbāya krudhyati.

SYNONYMS

kvacit ca-and sometimes; duḥsahena-unbearable; kāya-abhyantara-vahninā-because of the fire of hunger and thirst within the body; gṛhīta-sāraḥ-whose patience is exhausted; sva-kuṭumbāya-unto his own family members; krudhyati-he becomes angry.

Sometimes, due to bodily hunger and thirst, the conditioned soul becomes so disturbed that he loses his patience and becomes angry with his own beloved sons, daughters and wife. Thus, being unkind to them, he suffers all the more.

Śrīla Vidyāpati Ṭhākura has sung:

tātala saikate, vāri-bindu-sama,
suta-mita-ramaṇī-samāje

The happiness of family life is compared to a drop of water in the desert. No one can be happy in family life. According to the Vedic civilization, one cannot give up the responsibilities of family life, but today everyone is giving up family life by divorce. This is due to the miserable condition experienced in the family. Sometimes, due to misery, one becomes very hardened toward his affectionate sons, daughters and wife. This is but part of the blazing fire of the forest of material life.

TEXT 20

sa eva punar nidrājagara-gṛhīto 'ndhe tamasi magnaḥ śūnyāraṇya iva śete nānyat-kiñcana veda śava ivāpaviddhaḥ.

SYNONYMS

saḥ-that conditioned soul; eva-certainly; punaḥ-again; nidrā-ajagara-by the python of deep sleep; gṛhītaḥ-being devoured; andhe-in deep darkness; tamasi-in ignorance; magnaḥ-being absorbed; śūnya-araṇye-in the isolated forest; iva-like; śete-he lies down; na-not; anyat-else; kiñcana-anything; veda-knows; śavaḥ-a dead body; iva-like; apaviddhaḥ-thrown away.

Śukadeva Gosvāmī continued speaking to Mahārāja Parīkṣit: My dear King, sleep is exactly like a python. Those who wander in the forest of material life are always devoured by the python of sleep. Being bitten by this python, they always remain in the darkness of ignorance. They are like dead bodies thrown in a distant forest. Thus the conditioned souls cannot understand what is going on in life.

Material life means being fully absorbed in eating, sleeping. mating and defending. Out of these, sleep is taken very seriously. While asleep, one completely forgets the object of life and what to do. For spiritual realization, one should try to avoid sleep as much as possible. The Gosvāmīs of Vṛndāvana practically did not sleep at all. Of course, they slept some, for the body requires sleep, but they slept only about two hours, and sometimes not even that. They always engaged in spiritual cultivation. Nidrāhāra-vihārakādi-vijitau. Following in the footsteps of the Gosvāmīs, we should try to reduce sleeping, eating, mating and defending.

TEXT 21

kadācid bhagna-māna-daṁṣṭro durjana-danda-śūkair alabdha-nidrā-kṣaṇo vyathita-hṛdayenānukṣīyamāṇa-vijñāno 'ndha-kūpe 'ndhavat patati.

SYNONYMS

kadācit-sometimes; bhagna-māna-daṁṣṭraḥ-whose teeth of pride are broken; durjana-danda-śūkaiḥ-by the envious activities of evil men, who are compared to a kind of serpent; alabdha-nidrā-kṣaṇaḥ-who does not get an opportunity to sleep; vyathita-hṛdayena-by a disturbed mind; anukṣīyamāṇa-gradually being decreased; vijñānaḥ-whose real consciousness; andha-kūpe-in a blind well; andha-vat-like illusion; patati-he falls down.

In the forest of the material world, the conditioned soul is sometimes bitten by envious enemies, which are compared to serpents and other creatures. Through the tricks of the enemy, the conditioned soul falls from his prestigious position. Being anxious, he cannot even sleep properly. He thus becomes more and more unhappy, and he gradually loses his intelligence and consciousness. In that state he becomes almost perpetually like a blind man who has fallen into a dark well of ignorance.

TEXT 22

karhi sma cit kāma-madhu-lavān vicinvan yadā para-dāra-para-drav-yāṇy avarundhāno rājñā svāmibhir vā nihataḥ pataty apāre niraye.

SYNONYMS

karhi sma cit-sometimes; kāma-madhu-lavān-little drops of honeylike sense gratification; vicinvan-searching after; yadā-when; para-dāra-another's wife, or a woman other than his own wife; para-dravyāṇi-another's money and possessions; avarundhānaḥ-taking as his own property; rājñā-by the government; svāmibhiḥ vā -or by the husband or relatives of the woman; nihataḥ-severely beaten; patati-he falls down; apāre-into unlimitedly; niraye-hellish conditions of life (the government's prison for criminal activities like rape, kidnapping or theft of others' property).

The conditioned soul is sometimes attracted to the little happiness derived from sense gratification. Thus he has illicit sex or steals another's property. At such a time he may be arrested by the government or chastised by the woman's husband or protector. Thus simply for a little material satisfaction, he falls into a hellish condition and is put into jail for rape, kidnapping, theft and so forth.

Material life is such that due to indulgence in illicit sex, gambling, intoxication and meat-eating, the conditioned soul is always in a dangerous condition. Meat-eating and intoxication excite the senses more and more, and the conditioned soul falls victim to women. In order to keep women, money is required, and to acquire money, one begs, borrows or steals. Indeed, he commits abominable acts that cause him to suffer both in this life and in the next. Consequently illicit sex must be stopped by those who are spiritually inclined or who are on the path of spiritual realization. Many devotees fall down due to illicit sex. They may steal money and even fall down from the highly honored renounced order. Then for a livelihood they accept menial services and become beggars. It is therefore said in the śāstras, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] materialism is based on sex, whether licit or illicit. Sex is full of dangers even for those who are addicted to household life. Whether one has a license for sex or not, there is great trouble. Bahu-duḥkha-bhāk: after one indulges in sex, many volumes of miseries ensue. One suffers more and more in material life. A miserly person cannot properly utilize the wealth he has, and similarly a materialistic person misuses the human form. Instead of using it for spiritual emancipation, he uses the body for sense gratification. Therefore he is called a miser.

TEXT 23

atha ca tasmād ubhayathāpi hi karmāsminn ātmanaḥ saṁsārāvapanam udāharanti.

SYNONYMS

atha-now; ca-and; tasmāt-because of this; ubhayathā api-both in this life and in the next; hi-undoubtedly; karma-fruitive activities; asmin-on this path of sense enjoyment; ātmanaḥ-of the living entity; saṁsāra-of material life; āvapanam-the cultivation ground or source; udāharanti-the authorities of the Vedas say.

Learned scholars and transcendentalists therefore condemn the materialistic path of fruitive activity because it is the original source and breeding ground of material miseries, both in this life and in the next.

Not knowing the value of life, karmīs create situations whereby they suffer in this life and the next. Unfortunately, karmīs are very attached to material sense gratification, and they cannot appreciate the miserable condition of material life, neither in this life nor in the next. Therefore the Vedas enjoin that one should awaken to spiritual consciousness and utilize all his activities to attain the favor of the Supreme Personality of Godhead. The Lord Himself says in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

The results of all one's activities should be utilized not for sense gratification but for the mission of the Supreme Personality of Godhead. The Supreme Lord gives all information in Bhagavad-gītā about the aim of life, and at the end of Bhagavad-gītā He demands surrender unto Him. people do not generally like this demand, but one who cultivates spiritual knowledge for many births eventually surrenders unto the lotus feet of the Lord (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]).

TEXT 24

muktas tato yadi bandhād devadatta upācchinatti tasmād api viṣṇumitra ity anavasthitiḥ.

SYNONYMS

muktaḥ-liberated; tataḥ-from that; yadi-if; bandhāt-from the government imprisonment or being beaten by the protector of the woman; deva-dattaḥ-person named Devadatta; upācchinatti-takes the money from him; tasmāt-from the person named Devadatta; api-again; viṣṇu-mitraḥ-a person named Viṣṇumitra; iti-thus; anavasthitiḥ-the riches do not stay in one place but pass from one hand to another.

Stealing or cheating another person out of his money, the conditioned soul somehow or other keeps it in his possession and escapes punishment. Then another man, named Devadatta, cheats him and takes the money away. Similarly, another man, named Viṣṇumitra, steals the money from Devadatta and takes it away. In any case, the money does not stay in one place. It passes from one hand to another. Ultimately no one can enjoy the money, and it remains the property of the Supreme Personality of Godhead.

Riches come from Lakṣmī, the goddess of fortune, and the goddess of fortune is the property of Nārāyaṇa, the Supreme Personality of Godhead. The goddess of fortune cannot stay anywhere but by the side of Nārāyaṇa; therefore another of her names is Cañcalā, restless. She cannot be peaceful unless she is in the company of her husband, Nārāyaṇa. For example, Lakṣmī was carried away by the materialistic Rāvaṇa. Rāvaṇa kidnapped Sītā, the goddess of fortune belonging to Lord Rāma. As a result, Rāvaṇa's entire family, opulence and kingdom were smashed, and Sītā, the goddess of fortune, was recovered from his clutches and reunited with Lord Rāma. Thus all property, riches and wealth belong to Kṛṣṇa. As stated in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram

"The Supreme Personality of Godhead is the true beneficiary of all sacrifices and austerities, and He is the supreme proprietor of all the planetary systems."

Foolish materialistic people collect money and steal from other thieves. but they cannot keep it. In any case, it must be spent. One person cheats another, and another person cheats someone else; therefore the best way to possess Lakṣmī is to keep her by the side of Nārāyaṇa. This is the point of the Kṛṣṇa consciousness movement. We worship Lakṣmī (Rādhārāṇī) along with Nārāyaṇa (Kṛṣṇa). We collect money from various sources, but that money does not belong to anyone but Rādhā and Kṛṣṇa (Lakṣmī-Nārāyaṇa). If money is utilized in the service of Lakṣmī-Nārāyaṇa, the devotee automatically lives in an opulent way. However, if one wants to enjoy Lakṣmī the way Rāvaṇa did, he will be vanquished by the laws of nature, and whatever few possessions he has will be taken away. Finally death will take everything away, and death is the representative of Kṛṣṇa.

TEXT 25

kvacic ca śīta-vātādy-anekādhidaivika-bhautikātmīyānāṁ daśānāṁ pratinivāraṇe 'kalpo duranta-cintayā viṣaṇṇa āste.

SYNONYMS

kvacit-sometimes; ca-also; śīta-vāta-ādi-such as cold and strong wind; aneka-various; adhidaivika-created by the demigods; bhautika-adhibhautika, created by other living beings; ātmīyānām-adhyātmika, created by the body and mind; daśānām-of conditions of misery; pratinivāraṇe-in the counteracting; akalpaḥ-unable; duranta-very severe; cintayā-by anxieties; viṣaṇṇaḥ-morose; āste-he remains.

Being unable to protect himself from the threefold miseries of material existence, the conditioned soul becomes very morose and lives a life of lamentation. These threefold miseries are miseries suffered by mental calamity at the hands of the demigods [such as freezing wind and scorching heat], miseries offered by other living entities, and miseries arising from the mind and body themselves.

The so-called happy materialistic person is constantly having to endure the threefold miseries of life, called adhidaivika, adhyātmika and adhibhautika. Actually no one can counteract these threefold miseries. All three may assail one at one time, or one misery may be absent and the other present. Thus the living entity is full of anxiety, fearing misery from one side or the other. The conditioned soul must be disturbed by at least one of these three miseries. There is no escape.

TEXT 26

kvacin mitho vyavaharan yat kiñcid dhanam anyebhyo vā kākiṇikā-mātram apy apaharan yat kiñcid vā vidveṣam eti vitta-śāṭhyāt.

SYNONYMS

kvacit-sometimes; mithaḥ-with one another; vyavaharan-trading; yat kiñcit-whatever little bit; dhanam-money; anyebhyaḥ-from others; vā-or; kākiṇikā-mātram-a very small amount (twenty cowries); api-certainly; apaharan-taking away by cheating; yat kiñcit-whatever small amount; vā-or; vidveṣam eti-creates enmity; vitta-śāṭhyāt-because of cheating.

As far as transactions with money are concerned, if one person cheats another by a farthing or less, they become enemies.

This is called saṁsāra-dāvānala. Even in ordinary transactions between two people, there is invariably cheating because the conditioned soul is defective in four ways-he is illusioned, he commits mistakes, his knowledge is imperfect, and he has a propensity to cheat. Unless one is liberated from material conditioning, these four defects must be there. Consequently every man has a cheating propensity, which is employed in business or money transactions. Although two friends may be living peacefully together, due to their propensity to cheat they become enemies when there is a transaction between them. A philosopher accuses an economist of being a cheater, and an economist may accuse a philosopher of being a cheater when he comes in contact with money. In any case, this is the condition of material life. One may profess a high philosophy, but when one is in need of money, he becomes a cheater. In this material world, so-called scientists, philosophers and economists are nothing but cheaters in one way or another. The scientists are cheaters because they present so many bogus things in the name of science. They propose going to the moon, but actually they end up cheating the entire public of large sums of money for their experiments. They cannot do anything useful. Unless one can find a person transcendental to the four basic defects, one should not accept advice and become a victim of the material condition. The best process is to take the advice and instructions of Śrī Kṛṣṇa or His bona fide representative. In this way one can be happy in this life and the next.

TEXT 27

adhvany amuṣminn ima upasargās tathā sukha-duḥkha-rāga-dveṣa-bhayābhimāna-pramādonmāda-śoka-moha-lobha-mātsaryerṣyāva-māna-kṣut-pipāsādhi-vyādhi-janma-jarā-maraṇādayaḥ.

SYNONYMS

adhvani-on the path of material life; amuṣmin-on that; ime-all these; upasargāḥ-eternal difficulties; tathā-so much also; sukha-so-called happiness; duḥkha-unhappiness; rāga-attachment; dveṣa-hate; bhaya-fear; abhimāna-false prestige; pramāda-illusion; unmāda-madness; śoka-lamentation; moha-bewilderment; lobha-greed; mātsarya-envy; īrṣya-enmity; avamāna-insult; kṣut-hunger; pipāsā-thirst; ādhi-tribulations; vyādhi-disease; janma-birth; jarā-old age; maraṇa-death; ādayaḥ-and so on.

In this materialistic life, there are many difficulties, as I have just mentioned, and all of these are insurmountable. In addition, there are difficulties arising from so-called happiness, distress, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulation, disease, birth, old age and death. All these combine together to give the materialistic conditioned soul nothing but misery.

The conditioned soul has to accept all these conditions simply to enjoy sense gratification in this world. Although people declare themselves great scientists, economists, philosophers, politicians and sociologists. they are actually nothing but rascals. Therefore they have been described as mūḍhas and narādhamas in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind. whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me."

Due to their foolishness, all these materialists are described in Bhagavad-gītā as narādhamas. They have attained the human form in order to get released from material bondage, but instead of doing so. they become further embarrassed amid the miserable material conditions. Therefore they are narādhamas, the lowest of men. One may ask whether scientists, philosophers, economists and mathematicians are also narādhamas, the lowest of men, and the Supreme Personality of Godhead replies that they are because they have no actual knowledge. They are simply proud of their false prestige and position. Actually they do not know how to get relief from the material condition and renovate their spiritual life of transcendental bliss and knowledge. Consequently they waste time and energy in the search for so-called happiness. These are the qualifications of the demons. In Bhagavad-gītā it says that when one has all these demonic qualities, he becomes a mūḍha. Due to this. he envies the Supreme Personality of Godhead; therefore birth after birth he is born into a demonic family, and he transmigrates from one demonic body to another. Thus he forgets his relationship with Kṛṣṇa and remains a narādhama in an abominable condition life after life.

TEXT 28

kvāpi deva-māyayā striyā bhuja-latopagūḍhaḥ praskanna-viveka-vijñāno yad-vihāra-gṛhārambhākula-hṛdayas tad-āśrayāvasakta-suta-duhitṛ-kalatra-bhāṣitāvaloka-viceṣṭitāpahṛta-hṛdaya ātmānam ajitātmāpāre 'ndhe tamasi prahiṇoti.

SYNONYMS

kvāpi-somewhere; deva-māyayā-by the influence of the illusory energy; striyā-in the form of one's girl friend or wife; bhuja-latā-by beautiful arms, which are compared to tender creepers in the forest; upagūḍhaḥ-being deeply embarrassed; praskanna-lost; viveka-all intelligence; vijñānaḥ-scientific knowledge; yat-vihāra-for the enjoyment of the wife; gṛha-ārambha-to find a house or apartment; ākula-hṛdayaḥ-whose heart becomes engrossed; tat-of that house; āśraya-avasakta-who are under the shelter; suta-of sons; duhitṛ-of daughters; kalatra-of the wife; bhāṣita-avaloka-by the conversations and by their beautiful glances; viceṣṭita-by activities; apahṛta-hṛdayaḥ-whose consciousness is taken away; ātmānam-himself; ajita-uncontrolled; ātmā-whose self; apāre-in unlimited; andhe-blind darkness; tamasi-in hellish life; prahiṇoti-he hurls.

Sometimes the conditioned soul is attracted by illusion personified (his wife or girl friend) and becomes eager to be embraced by a woman. Thus he loses his intelligence as well as knowledge of life's goal. At that time, no longer attempting spiritual cultivation, he becomes overly attached to his wife or girl friend and tries to provide her with a suitable apartment. Again, he becomes very busy under the shelter of that home and is captivated by the talks, glances and activities of his wife and children. In this way he loses his Kṛṣṇa consciousness and throws himself in the dense darkness of material existence.

When the conditioned soul is embraced by his beloved wife, he forgets everything about Kṛṣṇa consciousness. The more he becomes attached to his wife, the more he becomes implicated in family life. One Bengali poet, Bankim Chandra, says that to the eyes of the lover the beloved is always very beautiful, even though ugly. This attraction is called deva-māyā. The attraction between man and woman is the cause of bondage for both. Actually both belong to the parā prakṛti, the superior energy of the Lord, but both are actually prakṛti (female). However, because both want to enjoy one another, they are sometimes described as puruṣa (male). Actually neither is puruṣa, but both can be superficially described as puruṣa. As soon as man and woman are united, they become attached to home, hearth, land, friendship and money. In this way they are both entrapped in material existence. The word bhuja-latā-upagūḍha, meaning "being embraced by beautiful arms which are compared to creepers," describes the way the conditioned soul is bound within this material world. The products of sex life-sons and daughters-certainly follow. This is the way of material existence.

TEXT 29

kadācid īśvarasya bhagavato viṣṇoś cakrāt paramāṇv-ādi-dvi-parārdhāpavarga-kālopalakṣaṇāt parivartitena vayasā raṁhasā harata ābrahma-tṛṇa-stambādīnāṁ bhūtānām animiṣato miṣatāṁ vitrasta-hṛdayas tam eveśvaraṁ kāla-cakra-nijāyudhaṁ sākṣād bhagavantaṁ yajña-puruṣam anādṛtya pākhaṇḍa-devatāḥ kaṅka-gṛdhra-baka-vaṭa-prāyā ārya-samaya-parihṛtāḥ sāṅketyenābhidhatte.

SYNONYMS

kadācit-sometimes; īśvarasya-of the Supreme Lord; bhagavataḥ-of the Supreme Personality of Godhead; viṣṇoḥ-of Lord Viṣṇu; cakrāt-from the disc; paramāṇu-ādi-beginning from the time of minute atoms; dvi-parārdha-the duration of the life of Brahmā; apavarga-ending; kāla-of time; upalakṣaṇāt-having the symptoms; parivartitena-revolving; vayasā-by the chronological order of ages; raṁhasā-swiftly; harataḥ-taking away; ā-brahma-beginning from Lord Brahmā; tṛṇa-stamba-ādīnām-down to the small clumps of grass; bhūtānām-of all living entities; animiṣataḥ-without blinking the eyes (without fail); miṣatām-before the eyes of the living entities (without their being able to stop it); vitrasta-hṛdayaḥ-being afraid in the heart; tam-Him; eva-certainly; īśvaram-the Supreme Lord; kāla-cakra-nija-āyudham-whose personal weapon is the disc of time; sākṣāt-directly; bhagavantam-the Supreme Personality of Godhead; yajña-puruṣam-who accepts all kinds of sacrificial ceremonies; anādṛtya-without caring for; pākhaṇḍa-devatāḥ-concocted incarnations of God (man-made gods or demigods); kaṅka-buzzards; gṛdhra-vultures; baka-herons; vaṭa-prāyāḥ-like crows; ārya-samaya-parihṛtāḥ-who are rejected by authorized Vedic scriptures accepted by the Āryans; sāṅketyena-by concoction or with no basis of authority indicated by scripture; abhidhatte-he accepts as worshipable.

The personal weapon used by Lord Kṛṣṇa, the disc, is called hari-cakra, the disc of Hari. This cakra is the wheel of time. It expands from the beginning of the atoms up to the time of Brahmā's death, and it controls all activities. It is always revolving and spending the lives of the living entities, from Lord Brahmā down to an insignificant blade of grass. Thus one changes from infancy, to childhood, to youth and maturity, and thus one approaches the end of life. It is impossible to check this wheel of time. This wheel is very exacting because it is the personal weapon of the Supreme Personality of Godhead. Sometimes the conditioned soul, fearing the approach of death, wants to worship someone who can save him from imminent danger. Yet he does not care for the Supreme Personality of Godhead, whose weapon is the indefatigable time factor. The conditioned soul instead takes shelter of a man-made god described in unauthorized scriptures. Such gods are like buzzards, vultures, herons and crows. Vedic scriptures do not refer to them. Imminent death is like the attack of a lion, and neither vultures, buzzards, crows nor herons can save one from such an attack. One who takes shelter of unauthorized man-made gods cannot be saved from the clutches of death.

It is stated: hariṁ vinā mṛtiṁ na taranti. No one can save himself from the cruel hands of death without being favored by Hari, the Supreme Personality of Godhead. In Bhagavad-gītā it is stated, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] whoever fully surrenders unto Kṛṣṇa can be saved from the cruel hands of material nature. The conditioned soul, however, sometimes wants to take shelter of a demigod, man-made god, pseudo incarnation or bogus svāmī or yogī. All these cheaters claim to follow religious principles, and all this has become very popular in this age of Kali. There are many pāṣaṇḍīs who, without referring to the śāstras, pose themselves as incarnations, and foolish people follow them. Kṛṣṇa, the Supreme Personality of Godhead, has left behind Him Śrīmad-Bhāgavatam and Bhagavad-gītā. Not referring to these authorized scriptures, rascals take shelter of man-made scriptures and try to compete with Lord Kṛṣṇa. That is the greatest difficulty one encounters when trying to promote spiritual consciousness in human society. The Kṛṣṇa consciousness movement is trying its best to bring people back to Kṛṣṇa consciousness in its pure form, but the pāṣaṇḍīs and atheists, who are cheaters, are so numerous that sometimes we become perplexed and wonder how to push this movement forward. In any case, we cannot accept the unauthorized ways of so-called incarnations, gods, cheaters and bluffers, who are described here as crows, vultures, buzzards and herons.

TEXT 30

yadā pākhaṇḍibhir ātma-vañcitais tair uru vañcito brahma-kulaṁ samāvasaṁs teṣāṁ śīlam upanayanādi-śrauta-smārta-karmānuṣṭhā-nena bhagavato yajña-puruṣasyārādhanam eva tad arocayan śūdra-kulaṁ bhajate nigamācāre 'śuddhito yasya mithunī-bhāvaḥ kuṭumba-bharaṇaṁ yathā vānara-jāteḥ.

SYNONYMS

yadā-when; pākhaṇḍibhiḥ-by pāṣaṇḍīs (godless atheists); ātma-vañcitaiḥ-who themselves are cheated; taiḥ-by them; uru-more and more; vañcitaḥ-being cheated; brahma-kulam-the bona fide brāhmaṇas strictly following the Vedic culture; samāvasan-settling among them to advance spiritually; teṣām-of them (the brāhmaṇas who strictly follow Vedic principles); śīlam-the good character; upanayana-ādi-beginning with offering the sacred thread or training the conditioned soul to qualify as a bona fide brāhmaṇa; śrauta-according to the Vedic principles; smārta-according to the authorized scriptures derived from the Vedas; karma-anuṣṭhānena-the performance of activities; bhagavataḥ-of the Supreme Personality of Godhead; yajña-puruṣasya-who is worshiped by Vedic ritualistic ceremonies; ārādhanam-the process of worshiping Him; eva-certainly; tat arocayan-not finding pleasure in it due to its being difficult for unscrupulous persons to perform; śūdra-kulam-the society of śūdras; bhajate-he turns to; nigama-ācāre-in behaving according to Vedic principles; aśuddhitaḥ-not purified; yasya-of whom; mithunī-bhāvaḥ-sex enjoyment or the materialistic way of life; kuṭumba-bharaṇam-the maintenance of the family; yathā-as it is; vānara-jāteḥ-of the society of monkeys, or the descendants of the monkey.

The pseudo svāmīs, yogīs and incarnations who do not believe in the Supreme Personality of Godhead are known as pāṣaṇḍīs. They themselves are fallen and cheated because they do not know the real path of spiritual advancement, and whoever goes to them is certainly cheated in his turn. When one is thus cheated, he sometimes takes shelter of the real followers of Vedic principles [brāhmaṇas or those in Kṛṣṇa consciousness], who teach everyone how to worship the Supreme Personality of Godhead according to the Vedic rituals. However, being unable to stick to these principles, these rascals again fall down and take shelter among śūdras who are very expert in making arrangements for sex indulgence. Sex is very prominent among animals like monkeys, and such people who are enlivened by sex may be called descendants of monkeys.

By fulfilling the process of evolution from the aquatics to the animal platform, a living entity eventually reaches the human form. The three modes of material nature are always working in the evolutionary process. Those who come to the human form through the quality of sattva-guṇa were cows in their last animal incarnation. Those who come to the human form through the quality of rajo-guṇa were lions in their last animal incarnation. And those who come to the human form through the quality of tamo-guṇa were monkeys in their last animal incarnation. In this age, those who come through the monkey species are considered by modern anthropologists like Darwin to be descendants of monkeys. We receive information herein that those who are simply interested in sex are actually no better than monkeys. Monkeys are very expert in sexual enjoyment, and sometimes sex glands are taken from monkeys and placed in the human body so that a human being can enjoy sex in old age. In this way modern civilization has advanced. Many monkeys in India were caught and sent to Europe so that their sex glands could serve as replacements for those of old people. Those who actually descend from the monkeys are interested in expanding their aristocratic families through sex. In the Vedas there are also certain ceremonies especially meant for sexual improvement and promotion to higher planetary systems, where the demigods are enjoying sex. The demigods are also very much inclined toward sex because that is the basic principle of material enjoyment.

First of all, the conditioned soul is cheated by so-called svāmīs, yogīs and incarnations when he approaches them to be relieved of material miseries. When the conditioned soul is not satisfied with them. he comes to devotees and pure brāhmaṇas who try to elevate him for final liberation from material bondage. However, the unscrupulous conditioned soul cannot rigidly follow the principles prohibiting illicit sex. intoxication, gambling and meat-eating. Thus he falls down and takes shelter of people who are like monkeys. In the Kṛṣṇa consciousness movement these monkey disciples, being unable to follow the strict regulative principles, sometimes fall down and try to form societies based on sex. This is proof that such people are descendants of monkeys, as confirmed by Darwin. In this verse it is therefore clearly stated: yathā vānara jāteḥ.

TEXT 31

tatrāpi niravarodhaḥ svaireṇa viharann ati-kṛpaṇa-buddhir anyonya-mukha-nirīkṣaṇādinā grāmya-karmaṇaiva vismṛta-kālāvadhiḥ.

SYNONYMS

tatra api-in that condition (in the society of human beings descended from monkeys); niravarodhaḥ-without hesitation; svaireṇa-independently, without reference to the goal of life; viharan-enjoying like monkeys; ati-kṛpaṇa-buddhiḥ-whose intelligence is dull because he does not properly utilize his assets; anyonya-of one another; mukha-nirīkṣaṇa-ādinā-by seeing the faces (when a man sees the beautiful face of a woman and the woman sees the strong build of the man's body, they always desire one another); grāmya-karmaṇā-by material activities for sense gratification; eva-only; vismṛta-forgotten; kāla-avadhiḥ-the limited span of life (after which one's evolution may be degrading or elevating).

In this way the descendants of the monkeys intermingle with each other, and they are generally known as śūdras. Without hesitating, they live and move freely, not knowing the goal of life. They are captivated simply by seeing the faces of one another, which remind them of sense gratification. They are always engaged in material activities, known as grāmya-karma, and they work hard for material benefit. Thus they forget completely that one day their small life spans will be finished and they will be degraded in the evolutionary cycle.

Materialistic people are sometimes called śūdras, or descendants of monkeys, due to their monkeylike intelligence. They do not care to know how the evolutionary process is taking place, nor are they eager to know what will happen after they finish their small human life span. This is the attitude of śūdras. Śrī Caitanya Mahāprabhu's mission, this Kṛṣṇa consciousness movement, is trying to elevate śūdras to the brāhmaṇa platform so that they will know the real goal of life. Unfortunately, being overly attached to sense gratification, materialists are not serious in helping this movement. Instead, some of them try to suppress it. Thus it is the business of monkeys to disturb the activities of the brāhmaṇas. The descendants of monkeys completely forget that they have to die, and they are very proud of scientific knowledge and the progress of material civilization. The word grāmya-karmaṇā indicates activities meant only for the improvement of bodily comforts. presently all human society is engaged in improving economic conditions and bodily comforts. people are not interested in knowing what is going to happen after death, nor do they believe in the transmigration of the soul. When one scientifically studies the evolutionary theory, one can understand that human life is a junction where one may take the path of promotion or degradation. As stated in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me."

In this life we have to prepare ourselves for promotion to the next life. Those who are in the mode of rajo-guṇa are generally interested in being promoted to the heavenly planets. Some, unknowingly, are degraded to lower animal forms. Those in the mode of goodness can engage in devotional service, and after that they can return home, back to Godhead (yānti mad-yājino 'pi mām). That is the real purpose of human life. This Kṛṣṇa consciousness movement is trying to bring intelligent human beings to the platform of devotional service. Instead of wasting time trying to attain a better position in material life, one should simply endeavor to return home, back to Godhead. Then all problems will be solved. As stated in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti su-hṛt-satām

"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses the desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted."

One simply has to follow the regulative principles, act like a brāhmaṇa, chant the Hare Kṛṣṇa mantra and read Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way one purifies himself of the baser material modes (tamo-guṇa and rajo-guṇa) and, becoming freed from the greed of these modes, can attain complete peace of mind. In this way one can understand the Supreme Personality of Godhead and one's relationship with Him and thus be promoted to the highest perfection (siddhiṁ paramāṁ gatāḥ).

TEXT 32

kvacid drumavad aihikārtheṣu gṛheṣu raṁsyan yathā vānaraḥ suta-dāra-vatsalo vyavāya-kṣaṇaḥ.

SYNONYMS

kvacit-sometimes; druma-vat-like trees (as monkeys jump from one tree to another, the conditioned soul transmigrates from one body to another); aihika-artheṣu-simply to bring about better worldly comforts; gṛheṣu-in houses (or bodies); raṁsyan-delighting (in one body after another, either in animal life, human life or demigod life); yathā-exactly as; vānaraḥ-the monkey; suta-dāra-vatsalaḥ-very affectionate to the children and wife; vyavāya-kṣaṇaḥ-whose leisure time is spent in sex pleasure.

Just as a monkey jumps from one tree to another, the conditioned soul jumps from one body to another. As the monkey is ultimately captured by the hunter and is unable to get out of captivity, the conditioned soul, being captivated by momentary sex pleasure, becomes attached to different types of bodies and is encaged in family life. Family life affords the conditioned soul a festival of momentary sex pleasure, and thus he is completely unable to get out of the material clutches.

As stated in Śrīmad-Bhāgavatam (11.9.29): viṣayaḥ khalu sarvataḥ syāt. Bodily necessities-eating, sleeping, mating and defending-are all very easily available in any form of life. It is stated here that the vānara (monkey) is very much attracted to sex. Each monkey keeps at least two dozen wives, and he jumps from one tree to another to capture the female monkeys. Thus he immediately engages in sexual intercourse. In this way the monkey's business is to jump from one tree to another and enjoy sex with his wives. The conditioned soul is doing the same thing, transmigrating from one body to another and engaging in sex. He thus completely forgets how to become free from the clutches of material encagement. Sometimes the monkey is captured by a hunter. who sells its body to doctors so that its glands can be removed for the benefit of another monkey. All this is going on in the name of economic development and improved sex life.

TEXT 33

evam adhvany avarundhāno mṛtyu-gaja-bhayāt tamasi giri-kandara-prāye.

SYNONYMS

evam-in this way; adhvani-on the path of sense gratification; avarundhānaḥ-being confined, he forgets the real purpose of life; mṛtyu-gaja-bhayāt-out of fear of the elephant of death; tamasi-in the darkness; giri-kandara-prāye-similar to the dark caves in the mountains.

In this material world, when the conditioned soul forgets his relationship with the Supreme Personality of Godhead and does not care for Kṛṣṇa consciousness, he simply engages in different types of mischievous and sinful activities. He is then subjected to the threefold miseries, and, out of fear of the elephant of death, he falls into the darkness found in a mountain cave.

Everyone is afraid of death, and however strong a materialistic person may be, when there is disease and old age one must certainly accept death's notice. The conditioned soul becomes very morose to receive notice of death. His fear is compared to the fear experienced upon entering a dark mountain cave, and death is compared to a great elephant.

TEXT 34

kvacic chīta-vātādy-aneka-daivika-bhautikātmīyānāṁ duḥkhānāṁ pratinivāraṇe 'kalpo duranta-viṣaya-viṣaṇṇa āste.

SYNONYMS

kvacit-sometimes; śīta-vāta-ādi-such as extreme cold or wind; aneka-many; daivika-offered by the demigods or powers beyond our control; bhautika-offered by other living entities; ātmīyānām-offered by the conditioned material body and mind; duḥkhānām-the many miseries; pratinivāraṇe-in counteracting; akalpaḥ-being unable; duranta-insurmountable; viṣaya-from connection with sense gratification; viṣaṇṇaḥ-morose; āste-he remains.

The conditioned soul suffers many miserable bodily conditions, such as being affected by severe cold and strong winds. He also suffers due to the activities of other living beings and due to natural disturbances. When he is unable to counteract them and has to remain in a miserable condition, he naturally becomes very morose because he wants to enjoy material facilities.

TEXT 35

kvacin mitho vyavaharan yat kiñcid dhanam upayāti vitta-śāṭhyena.

SYNONYMS

kvacit-sometimes or somewhere; mithaḥ vyavaharan-transacting with each other; yat-whatever; kiñcit-little bit; dhanam-material benefit or wealth; upayāti-he obtains; vitta-śāṭhyena-by means of cheating someone of his wealth.

Sometimes conditioned souls exchange money, but in due course of time, enmity arises because of cheating. Although there may be a tiny profit, the conditioned souls cease to be friends and become enemies.

As stated in Śrīmad-Bhāgavatam (5.5.8):

puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti

The monkeylike conditioned soul first becomes attached to sex. and when intercourse actually takes place he becomes more attached. He then requires some material comforts-apartment, house, food, friends. wealth and so on. In order to acquire these things he has to cheat others, and this creates enmity even among the most intimate friends. Sometimes this enmity is created between the conditioned soul and the father or spiritual master. Unless one is firmly fixed in the regulative principles, one may perform mischievous acts, even if one is a member of the Kṛṣṇa consciousness movement. We therefore advise our disciples to strictly follow the regulative principles; otherwise the most important movement for the upliftment of humanity will be hampered due to dissension among its members. Those who are serious about pushing forward this Kṛṣṇa consciousness movement should remember this and strictly follow the regulative principles so that their minds will not be disturbed.

TEXT 36

kvacit kṣīṇa-dhanaḥ śayyāsanāśanādy-upabhoga-vihīno yāvad apratilabdha-manorathopagatādāne 'vasita-matis tatas tato 'vamānādīni janād abhilabhate.

SYNONYMS

kvacit-sometimes; kṣīṇa-dhanaḥ-not having sufficient money; śayyā-āsana-aśana-ādi-accommodations for sleeping, sitting or eating; upabhoga-of material enjoyment; vihīnaḥ-being bereft; yāvat-as long as; apratilabdha-not achieved; manoratha-by his desire; upagata-obtained; ādāne-in seizing by unfair means; avasita-matiḥ-whose mind is determined; tataḥ-because of that; tataḥ-from that; avamāna-ādīni-insults and punishment; janāt-from the people in general; abhilabhate-he gets.

Sometimes, having no money, the conditioned soul does not get sufficient accommodations. Sometimes he doesn't even have a place to sit, nor does he have the other necessities. In other words, he falls into scarcity, and at that time, when he is unable to secure the necessities by fair means, he decides to seize the property of others unfairly. When he cannot get the things he wants, he simply receives insults from others and thus becomes very morose.

It is said that necessity knows no law. When the conditioned soul needs money to acquire life's bare necessities, he adopts any means. He begs, borrows or steals. Instead of receiving these things. he is insulted and chastised. Unless one is very well organized, one cannot accumulate riches by unfair means. Even if one acquires riches by unfair means, he cannot avoid punishment and insult from the government or the general populace. There are many instances of important people's embezzling money, getting caught and being put in prison. One may be able to avoid the punishment of prison, but one cannot avoid the punishment of the Supreme Personality of Godhead, who works through the agency of material nature. This is described in Bhagavad-gītā (7.14): daivī hy eṣā guṇa-mayī mama māyā duratyayā. Nature is very cruel. She does not excuse anyone. When people do not care for nature, they commit all kinds of sinful activities, and consequently they have to suffer.

TEXT 37

evaṁ vitta-vyatiṣaṅga-vivṛddha-vairānubandho 'pi pūrva-vāsanayā mitha udvahaty athāpavahati.

SYNONYMS

evam-in this way; vitta-vyatiṣaṅga-because of monetary transactions; vivṛddha-increased; vaira-anubandhaḥ-having relationships of enmity; api-although; pūrva-vāsanayā-by the fructifying results of previous impious activities; mithaḥ-with each other; udvahati-become united by means of the marriage of sons and daughters; atha-thereafter; apavahati-they give up the marriage or get a divorce.

Although people may be enemies, in order to fulfill their desires again and again, they sometimes get married. Unfortunately, these marriages do not last very long, and the people involved are separated again by divorce or other means.

As stated previously, every conditioned soul has the propensity to cheat, even in marriage. Everywhere in this material world, one conditioned soul is envious of another. For the time being, people may remain friends, but eventually they become enemies again and fight over money. Sometimes they marry and then separate by divorce or other means. On the whole, unity is never permanent. Due to the cheating propensity, both parties always remain envious. Even in Kṛṣṇa. consciousness, separation and enmity take place due to the prominence of material propensities.

TEXT 38

etasmin saṁsārādhvani nānā-kleśopasarga-bādhita āpanna-vipanno yatra yas tam u ha vāvetaras tatra visṛjya jātaṁ jātam upādāya śocan muhyan bibhyad-vivadan krandan saṁhṛṣyan gāyan nahyamānaḥ sādhu-varjito naivāvartate 'dyāpi yata ārabdha eṣa nara-loka-sārtho yam adhvanaḥ pāram upadiśanti.

SYNONYMS

etasmin-on this; saṁsāra-of miserable conditions; adhvani-path; nānā-various; kleśa-by miseries; upasarga-by the troubles of material existence; bādhitaḥ-disturbed; āpanna-sometimes having gained; vipannaḥ-sometimes having lost; yatra-in which; yaḥ-who; tam-him; u ha vāva-or; itaraḥ-someone else; tatra-thereupon; visṛjya-giving up; jātam jātam-newly born; upādāya-accepting; śocan-lamenting; muhyan-being illusioned; bibhyat-fearing; vivadan-sometimes exclaiming loudly; krandan-sometimes crying; saṁhṛṣyan-sometimes being pleased; gāyan-singing; nahyamānaḥ-being bound; sādhu-varjitaḥ-being away from saintly persons; na-not; eva-certainly; āvartate-achieves; adya api-even until now; yataḥ-from whom; ārabdhaḥ-commenced; eṣaḥ-this; nara-loka-of the material world; sa-arthaḥ-the self-interested living entities; yam-whom (the Supreme Personality of Godhead); adhvanaḥ-of the path of material existence; pāram-the other end; upadiśanti-saintly persons indicate.

The path of this material world is full of material miseries, and various troubles disturb the conditioned souls. Sometimes he loses, and sometimes he gains. In either case, the path is full of danger. Sometimes the conditioned soul is separated from his father by death or other circumstances. Leaving him aside he gradually becomes attached to others, such as his children. In this way, the conditioned soul is sometimes illusioned and afraid. Sometimes he cries loudly out of fear. Sometimes he is happy maintaining his family, and sometimes he is overjoyed and sings melodiously. In this way he becomes entangled and forgets his separation from the Supreme Personality of Godhead since time immemorial. Thus he traverses the dangerous path of material existence, and on this path he is not at all happy. Those who are self-realized simply take shelter of the Supreme Personality of Godhead in order to get out of this dangerous material existence. Without accepting the devotional path, one cannot get out of the clutches of material existence. The conclusion is that no one can be happy in material life. One must take to Kṛṣṇa consciousness.

By thoroughly analyzing the materialistic way of life, any sane man can understand that there is not the least happiness in this world. However, due to continuing on the path of danger from time immemorial and not associating with saintly persons, the conditioned soul, under illusion, wants to enjoy this material world. Material energy sometimes gives him a chance at so-called happiness, but the conditioned soul is perpetually being punished by material nature. It is therefore said: daṇḍya-jane rājā yena nadīte cubāya (Cc. Madhya 20.118). Materialistic life means continuous unhappiness, but sometimes we accept happiness as it appears between the gaps. Sometimes a condemned person is submerged in water and hauled out. Actually all of this is meant for punishment, but he feels a little comfort when he is taken out of the water. This is the situation with the conditioned soul. All the śāstras therefore advise that one associate with devotees and saintly people.

'sādhu-saṅga', 'sādhu-saṅga'--sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya

(Cc. Madhya 22.54)

Even by a little association with devotees, the conditioned soul can get out of this miserable material condition. This Kṛṣṇa consciousness movement is therefore trying to give everyone a chance to associate with saintly people. Therefore all the members of this Kṛṣṇa consciousness society must themselves be perfect sādhus in order to give a chance to fallen conditioned souls. This is the best humanitarian work.

TEXT 39

yad idaṁ yogānuśāsanaṁ na vā etad avarundhate yan nyasta-daṇḍā munaya upaśama-śīlā uparatātmānaḥ samavagacchanti.

SYNONYMS

yat-which; idam-this ultimate abode of the Supreme Personality of Godhead; yoga-anuśāsanam-only to be achieved by practicing devotional service; na-not; vā-either; etat-this path of liberation; avarundhate-obtain; yat-therefore; nyasta-daṇḍāḥ-persons who have given up envying others; munayaḥ-saintly persons; upaśama-śīlāḥ-who are now situated in a most peaceful existence; uparata-ātmānaḥ-who have control over the mind and senses; samavagacchanti-very easily obtain.

Saintly persons, who are friends to all living entities, have a peaceful consciousness. They have controlled their senses and minds, and they easily attain the path of liberation, the path back to Godhead. Being unfortunate and attached to the miserable material conditions, a materialistic person cannot associate with them.

The great saint Jaḍa Bharata described both the miserable condition and the means to get out. The only way out of it is association with devotees, and this association is very easy. Although unfortunate people also get this opportunity, due to their great misfortune they cannot take shelter of pure devotees, and consequently they continuously suffer. Nonetheless, this Kṛṣṇa consciousness movement insists that everyone take to this path by adopting the chanting of the Hare Kṛṣṇa mahā-mantra. The preachers of Kṛṣṇa consciousness go from door to door to inform people how they can be relieved from the miserable conditions of material life. As stated by Śrī Caitanya Mahāprabhu, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: by the mercy of Kṛṣṇa and guru, one can get the seed of devotional service. If one is a little intelligent he can cultivate Kṛṣṇa consciousness and be freed from the miserable conditions of material life.

TEXT 40

yad api dig-ibha-jayino yajvino ye vai rājarṣayaḥ kiṁ tu paraṁ mṛdhe śayīrann asyām eva mameyam iti kṛta-vairānubandhāyāṁ visṛjya svayam upasaṁhṛtāḥ.

SYNONYMS

yat api-although; dik-ibha-jayinaḥ-who are victorious in all directions; yajvinaḥ-expert in performing great sacrifices; ye-all of whom; vai-indeed; rāja-ṛṣayaḥ-very great saintly kings; kim tu-but; param-only this earth; mṛdhe-in battle; śayīran-lying down; asyām-on this (earth); eva-indeed; mama-mine; iyam-this; iti-considering in that way; kṛta-on which is created; vaira-anu-bandhāyām-a relationship of enmity with others; visṛjya-giving up; svayam-his own life; upasaṁhṛtāḥ-being killed.

There were many great saintly kings who were very expert in performing sacrificial rituals and very competent in conquering other kingdoms, yet despite their power they could not attain the loving service of the Supreme Personality of Godhead. This is because those great kings could not even conquer the false consciousness of "I am this body, and this is my property." Thus they simply created enmity with rival kings, fought with them and died without having discharged life's real mission.

The real mission of life for the conditioned soul is to reestablish the forgotten relationship with the Supreme Personality of Godhead and engage in devotional service so that he may revive Kṛṣṇa consciousness after giving up the body. One doesn't have to give up his occupation as a brāhmaṇa, kṣatriya, vaiśya, śūdra or whatever. In any position, while discharging his prescribed duty, one can develop Kṛṣṇa consciousness simply by associating with devotees who are representatives of Kṛṣṇa and who can teach this science. Regretfully, the big politicians and leaders in the material world simply create enmity and are not interested in spiritual advancement. Material advancement may be very pleasing to an ordinary man, but ultimately he is defeated because he identifies himself with the material body and considers everything related to it to be his property. This is ignorance. Actually nothing belongs to him, not even the body. By one's karma, one gets a particular body, and if he does not utilize his body to please the Supreme Personality of Godhead, all his activities are frustrated. The real purpose of life is stated in Śrīmad-Bhāgavatam (1.2.13):

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

It really doesn't matter what activity a man engages in. If he can simply satisfy the Supreme Lord, his life is successful.

TEXT 41

karma-vallīm avalambya tata āpadaḥ kathañcin narakād vimuktaḥ punar apy evaṁ saṁsārādhvani vartamāno nara-loka-sārtham upayāti evam upari gato 'pi.

SYNONYMS

karma-vallīm-the creeper of fruitive activities; avalambya-taking shelter of; tataḥ-from that; āpadaḥ-dangerous or miserable condition; kathañcit-somehow or other; narakāt-from the hellish condition of life; vimuktaḥ-being freed; punaḥ api-again; evam-in this way; saṁsāra-adhvani-on the path of material existence; vartamānaḥ-existing; nara-loka-sa-artham-the field of self-interested material activities; upayāti-he enters; evam-thus; upari-above (in the higher planetary systems); gataḥ api-although promoted.

When the conditioned soul accepts the shelter of the creeper of fruitive activity, he may be elevated by his pious activities to higher planetary systems and thus gain liberation from hellish conditions, but unfortunately he cannot remain there. After reaping the results of his pious activities, he has to return to the lower planetary systems. In this way he perpetually goes up and comes down.

In this regard Śrī Caitanya Mahāprabhu says:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(Cc. Madhya 19.151)

Even if one wanders for many millions of years, from the time of creation until the time of annihilation, one cannot get free from the path of material existence unless one receives shelter at the lotus feet of a pure devotee. As a monkey takes shelter of the branch of a banyan tree and thinks he is enjoying, the conditioned soul, not knowing the real interest of his life, takes shelter of the path of karma-kāṇḍa, fruitive activities. Sometimes he is elevated to the heavenly planets by such activities, and sometimes he again descends to earth. This is described by Śrī Caitanya Mahāprabhu as brahmāṇḍa bhramite. However, if by Kṛṣṇa's grace one is fortunate enough to come under the shelter of the guru, by the mercy of Kṛṣṇa he receives lessons on how to execute devotional service to the Supreme Lord. In this way he receives a clue of how to get out of his continuous struggle up and down within the material world. Therefore the Vedic injunction is that one should approach a spiritual master. The Vedas declare: tad-vijñānārthaṁ sa gurum evābhigacchet [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12]. Similarly in Bhagavad-gītā (4.34) the Supreme Personality of Godhead advises:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Śrīmad-Bhāgavatam (11.3.21) gives similar advice:

tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ
brahmaṇy upaśamāśrayam

"Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of his spiritual master is that he must have realized the conclusion of the scriptures by deliberation and be able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters." Similarly, Viśvanātha Cakravartī, a great Vaiṣṇava, also advises, yasya prasādād bhagavat-prasādaḥ: "By the mercy of the spiritual master one receives the mercy of Kṛṣṇa." This is the same advice given by Śrī Caitanya Mahāprabhu (guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja). This is essential. One must come to Kṛṣṇa consciousness, and therefore one must take shelter of a pure devotee. Thus one can become free from the clutches of matter.

TEXT 42

tasyedam upagāyanti--

ārṣabhasyeha rājarṣer

manasāpi mahātmanaḥ

nānuvartmārhati nṛpo

makṣikeva garutmataḥ

SYNONYMS

tasya-of Jaḍa Bharata; idam-this glorification; upagāyanti-they sing; ārṣabhasya-of the son of Ṛṣabhadeva; iha-here; rāja-ṛṣeḥ-of the great saintly King; manasā api-even by the mind; mahā-ātmanaḥ-of the great personality Jaḍa Bharata; na-not; anuvartma arhati-able to follow the path; nṛpaḥ-any king; makṣikā-a fly; iva-like; garutmataḥ-of Garuḍa, the carrier of the Supreme Personality of Godhead.

Having summarized the teachings of Jaḍa Bharata, Śukadeva Gosvāmī said: My dear King Parīkṣit, the path indicated by Jaḍa Bharata is like the path followed by Garuḍa, the carrier of the Lord, and ordinary kings are just like flies. Flies cannot follow the path of Garuḍa, and to date none of the great kings and victorious leaders could follow this path of devotional service, not even mentally.

As Kṛṣṇa says in Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." The path of devotional service is very difficult, even for great kings who have conquered many enemies. Although these kings were victorious on the battlefield, they could not conquer the bodily conception. There are many big leaders, yogīs, svāmīs and so-called incarnations who are very much addicted to mental speculation and who advertise themselves as perfect personalities, but they are not ultimately successful. The path of devotional service is undoubtedly very difficult to follow, but it becomes very easy if the candidate actually wants to follow the path of the mahājana. In this age there is the path of Śrī Caitanya Mahāprabhu, who appeared to deliver all fallen souls. This path is so simple and easy that everyone can take to it by chanting the holy name of the Lord.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

We are very satisfied that this path is being opened by this Kṛṣṇa consciousness movement because so many European and American boys and girls are taking this philosophy seriously and gradually attaining perfection.

TEXT 43

yo dustyajān dāra-sutān

suhṛd rājyaṁ hṛdi-spṛśaḥ

jahau yuvaiva malavad

uttamaśloka-lālasaḥ

SYNONYMS

yaḥ-the same Jaḍa Bharata who was formerly Mahārāja Bharata, the son of Mahārāja Ṛṣabhadeva; dustyajān-very difficult to give up; dāra-sutān-the wife and children or the most opulent family life; suhṛt-friends and well-wishers; rājyam-a kingdom that extended all over the world; hṛdi-spṛśaḥ-that which is situated within the core of one's heart; jahau-he gave up; yuvā eva-even as a young man; mala-vat-like stool; uttama-śloka-lālasaḥ-who was so fond of serving the Supreme Personality of Godhead, known as Uttamaśloka.

While in the prime of life, the great Mahārāja Bharata gave up everything because he was fond of serving the Supreme Personality of Godhead, Uttamaśloka. He gave up his beautiful wife, nice children, great friends and an enormous empire. Although these things were very difficult to give up, Mahārāja Bharata was so exalted that he gave them up just as one gives up stool after evacuating. Such was the greatness of His Majesty.

The name of God is Kṛṣṇa, because He is so attractive that the pure devotee can give up everything within this material world on His behalf. Mahārāja Bharata was an ideal king, instructor and emperor of the world. He possessed all the opulences of the material world, but Kṛṣṇa is so attractive that He attracted Mahārāja Bharata from all his material possessions. Yet somehow or other, the King became affectionate to a little deer and, falling from his position, had to accept the body of a deer in his next life. Due to Kṛṣṇa's great mercy upon him, he could not forget his position, and he could understand how he had fallen. Therefore in the next life, as Jaḍa Bharata, Mahārāja Bharata was careful not to spoil his energy, and therefore he presented himself as a deaf and dumb person. In this way he could concentrate on his devotional service. We have to learn from the great King Bharata how to become cautious in cultivating Kṛṣṇa consciousness. A little inattention will retard our devotional service for the time being. Yet any service rendered to the Supreme Personality of Godhead is never lost: svalpam apy asya dharmasya trāyate mahato bhayāt (Bg. 2.40). A little devotional service rendered sincerely is a permanent asset. As stated in Śrīmad-Bhāgavatam (1.5.17):

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

Somehow or other, if one is attracted to Kṛṣṇa, whatever he does in devotional service is a permanent asset. Even if one falls down due to immaturity or bad association, his devotional assets are never lost. There are many examples of this-Ajāmila, Mahārāja Bharata, and many others. This Kṛṣṇa consciousness movement is giving everyone a chance to engage in devotional service for at least some time. A little service will give one an impetus to advance and thus make one's life successful.

In this verse the Lord is described as Uttamaśloka. Uttama means "the best," and śloka means "reputation." Lord Kṛṣṇa is full in six opulences, one of which is reputation. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ. Kṛṣṇa's reputation is still expanding. We are spreading the glories of Kṛṣṇa by pushing forward this Kṛṣṇa consciousness movement. Kṛṣṇa's reputation, five thousand years after the Battle of Kurukṣetra, is still expanding throughout the world. Every important individual within this world must have heard of Kṛṣṇa, especially at the present moment, due to the Kṛṣṇa consciousness movement. Even people who do not like us and want to suppress the movement are also somehow or other chanting Hare Kṛṣṇa. They say, "The Hare Kṛṣṇa people should be chastised." Such foolish people do not realize the true value of this movement, but the mere fact that they want to criticize it gives them a chance to chant Hare Kṛṣṇa, and this is its success.

TEXT 44

yo dustyajān kṣiti-suta-svajanārtha-dārān

prārthyāṁ śriyaṁ sura-varaiḥ sadayāvalokām

naicchan nṛpas tad-ucitaṁ mahatāṁ madhudviṭ-

sevānurakta-manasām abhavo 'pi phalguḥ

SYNONYMS

yaḥ-who; dustyajān-very difficult to give up; kṣiti-the earth; suta-children; sva-jana-artha-dārān-relatives, riches and a beautiful wife; prārthyām-desirable; śriyam-the goddess of fortune; sura-varaiḥ-by the best of the demigods; sa-daya-avalokām-whose merciful glance; na-not; aicchat-desired; nṛpaḥ-the King; tat-ucitam-this is quite befitting him; mahatām-of great personalities (mahātmās); madhu-dviṭ-of Lord Kṛṣṇa, who killed the demon Madhu; sevā-anurakta-attracted by the loving service; manasām-of those whose minds; abhavaḥ api-even the position of liberation; phalguḥ-insignificant.

Śukadeva Gosvāmī continued: My dear King, the activities of Bharata Mahārāja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord.

This verse confirms Kṛṣṇa's all-attractiveness. Mahārāja Bharata was so attracted to Kṛṣṇa that he gave up all his material possessions. Generally materialistic people are attracted by such possessions.

ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti

(Bhāg. 5.5.8)

"One becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " The attraction for material things is certainly due to illusion. There is no value in attraction to material things, for the conditioned soul is diverted by them. One's life is successful if he is absorbed in the attraction of Kṛṣṇa's strength, beauty and pastimes as described in the Tenth Canto of Śrīmad-Bhāgavatam. The Māyāvādīs are attracted to merging into the existence of the Lord, but Kṛṣṇa is more attractive than the desire to merge. The word abhavaḥ means "not to take birth again in this material world." A devotee doesn't care whether he is going to be reborn or not. He is simply satisfied with the Lord's service in any condition. That is real mukti.

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"One who acts to serve Kṛṣṇa with his body, mind, intelligence and words is a liberated person, even within this material world." (Bhakti-rasāmṛta-sindhu 1.2.187) A person who always desires to serve Kṛṣṇa is interested in ways to convince people that there is a Supreme Personality of Godhead and that the Supreme Personality of Godhead is Kṛṣṇa. That is his ambition. It doesn't matter whether he is in heaven or in hell. This is called uttamaśloka-lālasa.

TEXT 45

yajñāya dharma-pataye vidhi-naipuṇāya

yogāya sāṅkhya-śirase prakṛtīśvarāya

nārāyaṇāya haraye nama ity udāraṁ

hāsyan mṛgatvam api yaḥ samudājahāra

SYNONYMS

yajñāya-unto the Supreme Personality of Godhead, who enjoys the results of all great sacrifices; dharma-pataye-unto the master or propounder of religious principles; vidhi-naipuṇāya-who gives the devotee the intelligence to follow the regulative principles expertly; yogāya-the personification of mystic yoga; sāṅkhya-śirase-who taught the Sāṅkhya philosophy or who actually gives knowledge of Sāṅkhya to the people of the world; prakṛti-īśvarāya-the supreme controller of this cosmic manifestation; nārāyaṇāya-the resting place of the innumerable living entities (nara means the living entities, and ayana means the shelter); haraye-unto the Supreme Personality of Godhead, known as Hari; namaḥ-respectful obeisances; iti-thus; udāram-very loudly; hāsyan-smiling; mṛgatvam api-although in the body of a deer; yaḥ-who; samudājahāra-chanted.

Even though in the body of a deer, Mahārāja Bharata did not forget the Supreme Personality of Godhead; therefore when he was giving up the body of a deer, he loudly uttered the following prayer: "The Supreme Personality of Godhead is sacrifice personified. He gives the results of ritualistic activity. He is the protector of religious systems, the personification of mystic yoga, the source of all knowledge, the controller of the entire creation, and the Supersoul in every living entity. He is beautiful and attractive. I am quitting this body offering obeisances unto Him and hoping that I may perpetually engage in His transcendental loving service." Uttering this, Mahārāja Bharata left his body.

The entire Vedas are meant for the understanding of karma, jñāna and yoga-fruitive activity, speculative knowledge and mystic yoga. Whatever way of spiritual realization we accept, the ultimate goal is Nārāyaṇa, the Supreme Personality of Godhead. The living entities are eternally connected with Him via devotional service. As stated in Śrīmad-Bhāgavatam, ante nārāyaṇa-smṛtiḥ: the perfection of life is to remember Nārāyaṇa at the time of death. Although Bharata Mahārāja had to accept the body of a deer, he could remember Nārāyaṇa at the time of death. Consequently he took birth as a perfect devotee in a brāhmaṇa family. This confirms the statement of Bhagavad-gītā (6.41), śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: "One who falls from the path of self-realization takes birth in a family of brāhmaṇas or wealthy aristocrats." Although Mahārāja Bharata appeared in the royal family, he became neglectful and took birth as a deer. Because he was very cautious within his deer body, he took birth in a brāhmaṇa family as Jaḍa Bharata. During this lifetime, he remained perfectly Kṛṣṇa conscious and preached the gospel of Kṛṣṇa consciousness directly, beginning with his instructions to Mahārāja Rahūgaṇa. In this regard, the word yogāya is very significant. The purpose of aṣṭāṅga-yoga, as stated by Madhvācārya, is to link or connect with the Supreme Personality of Godhead. The goal is not to display some material perfections.

TEXT 46

ya idaṁ bhāgavata-sabhājitāvadāta-guṇa-karmaṇo rājarṣer bharatasyānucaritaṁ svasty-ayanam āyuṣyaṁ dhanyaṁ yaśasyaṁ svargyāpavargyaṁ vānuśṛṇoty ākhyāsyaty abhinandati ca sarvā evāśiṣa ātmana āśāste na kāñcana parata iti.

SYNONYMS

yaḥ-anyone who; idam-this; bhāgavata-by exalted devotees; sabhājita-greatly worshiped; avadāta-pure; guṇa-whose qualities; karmaṇaḥ-and activities; rāja-ṛṣeḥ-of the great saintly King; bharatasya-of Bharata Mahārāja; anucaritam-the narration; svasti-ayanam-the abode of auspiciousness; āyuṣyam-which increases one's duration of life; dhanyam-increases one's fortune; yaśasyam-bestows reputation; svargya-gives promotion to the higher planetary systems (the goal of the karmīs); apavargyam-gives liberation from this material world and enables one to merge into the Supreme (the goal of the jñānīs); vā-or; anuśṛṇoti-always hears, following the path of devotional service; ākhyāsyati-describes for the benefit of others; abhinandati-glorifies the characteristics of devotees and the Supreme Lord; ca-and; sarvāḥ-all; eva-certainly; āśiṣaḥ-blessings; ātmanaḥ-for himself; āśāste-he achieves; na-not; kāñcana-anything; parataḥ-from anyone else; iti-thus.

Devotees interested in hearing and chanting [śravaṇaṁ kīrtanam] regularly discuss the pure characteristics of Bharata Mahārāja and praise his activities. If one submissively hears and chants about the all-auspicious Mahārāja Bharata, one's life span and material opulences certainly increase. One can become very famous and easily attain promotion to the heavenly planets, or attain liberation by merging into the existence of the Lord. Whatever one desires can be attained simply by hearing, chanting and glorifying the activities of Mahārāja Bharata. In this way, one can fulfill all his material and spiritual desires. One does not have to ask anyone else for these things, for simply by studying the life of Mahārāja Bharata, one can attain all desirable things.

The forest of material existence is summarized in this Fourteenth Chapter. The word bhavāṭavī refers to the path of material existence. The merchant is the living entity who comes to the forest of material existence to try to make money for sense gratification. The six plunderers are the senses-eyes, ears, nose, tongue, touch and mind. The bad leader is diverted intelligence. Intelligence is meant for Kṛṣṇa consciousness. but due to material existence we divert all our intelligence to achieve material facilities. Everything belongs to Kṛṣṇa, the Supreme Personality of Godhead, but due to our perverted mind and senses. we plunder the property of the Lord and engage in satisfying our senses. The jackals and tigers in the forest are our family members, and the herbs and creepers are our material desires. The mountain cave is our happy home, and the mosquitoes and serpents are our enemies. The rats, beasts and vultures are different types of thieves who take away our possessions, and the gandharva-pura is the phantasmagoria of the body and home. The will-o'-the-wisp is our attraction for gold and its color, and material residence and wealth are the ingredients for our material enjoyment. The whirlwind is our attraction for our wife, and the dust storm is our blinding passion experienced during sex. The demigods control the different directions, and the cricket is the harsh words spoken by our enemy during our absence. The owl is the person who directly insults us, and the impious trees are impious men. The waterless river represents atheists who give us trouble in this world and the next. The meat-eating demons are the government officials, and the pricking thorns are the impediments of material life. The little taste experienced in sex is our desire to enjoy another's wife, and the flies are the guardians of women, like the husband, father-in-law, mother-in-law and so forth. The creeper itself is women in general. The lion is the wheel of time, and the herons, crows and vultures are so-called demigods, pseudo svāmīs, yogīs and incarnations. All of these are too insignificant to give one relief. The swans are the perfect brāhmaṇas, and the monkeys are the extravagant śūdras engaged in eating, sleeping, mating and defending. The trees of the monkeys are our households, and the elephant is ultimate death. Thus all the constituents of material existence are described in this chapter.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Material World as the Great Forest of Enjoyment."

Chapter Fifteen

The Glories of the Descendants of King Priyavrata

In this chapter the descendants of Bharata Mahārāja and many other kings are described. The son of Mahārāja Bharata was named Sumati. He followed the path of liberation given by Ṛṣabhadeva. Some people mistakenly thought Sumati to be the direct incarnation of Lord Buddha. The son of Sumati was Devatājit, and his son was Devadyumna. Devadyumna's son was Parameṣṭhī, and his son was Pratīha. Pratīha was a very great devotee of Lord Viṣṇu, and he had three sons, named Pratihartā, Prastotā and Udgātā. Pratihartā had two sons, Aja and Bhūmā. The son of Bhūmā was Udgītha, and the son of Udgītha was Prastāva. The son of Prastāva was Vibhu, and the son of Vibhu was Pṛthuṣeṇa, whose son was Nakta. The wife of Nakta, Druti, gave birth to Gaya, who was a very famous and saintly king. Actually King Gaya was a partial incarnation of Lord Viṣṇu, and because of his great devotion to Lord Viṣṇu he received the title Mahāpuruṣa. King Gaya had sons named Citraratha, Sumati and Avarodhana. The son of Citraratha was the emperor Samrāṭ, and his son was Marīci, whose son was Bindu. Bindu's son was Madhu, and Madhu's son was Vīravrata. Vīravrata's two sons were Manthu and Pramanthu, and the son of Manthu was Bhauvana. The son of Bhauvana was Tvaṣṭā, and the son of Tvaṣṭā was Viraja, who glorified the whole dynasty. Viraja had one hundred sons and one daughter. Of these, the son named Śatajit became very famous.

TEXT 1

śrī-śuka uvāca

bharatasyātmajaḥ sumatir nāmābhihito yam u ha vāva kecit pākhaṇḍina ṛṣabha-padavīm anuvartamānaṁ cānāryā aveda-samāmnātāṁ devatāṁ sva-manīṣayā pāpīyasyā kalau kalpayiṣyanti.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; bharatasya-of Bharata Mahārāja; ātma-jaḥ-the son; sumatiḥ nāma-abhihitaḥ-named Sumati; yam-unto whom; u ha vāva-indeed; kecit-some; pākhaṇḍinaḥ-atheists, men without Vedic knowledge; ṛṣabha-padavīm-the path of King Ṛṣabhadeva; anuvartamānam-following; ca-and; anāryāḥ-not belonging to the Āryans who strictly follow the Vedic principles; aveda-samāmnātām-not enumerated in the Vedas; devatām-to be Lord Buddha or a similar Buddhist deity; sva-manīṣayā-by their own mental speculation; pāpīyasyā-most sinful; kalau-in this age of Kali; kalpayiṣyanti-will imagine.

Śrīla Śukadeva Gosvāmī continued: The son of Mahārāja Bharata known as Sumati followed the path of Ṛṣabhadeva, but some unscrupulous people imagined him to be Lord Buddha himself. These people, who were actually atheistic and of bad character, took up the Vedic principles in an imaginary, infamous way to support their activities. Thus these sinful people accepted Sumati as Lord Buddhadeva and propagated the theory that everyone should follow the principles of Sumati. In this way they were carried away by mental concoction.

Those who are Āryans strictly follow the Vedic principles, but in this age of Kali a community has sprung up known as the ārya-samāja, which is ignorant of the import of the Vedas in the paramparā system. Their leaders decry all bona fide ācāryas, and they pose themselves as the real followers of the Vedic principles. These ācāryas who do not follow the Vedic principles are presently known as the ārya-samājas, or the Jains. Not only do they not follow the Vedic principles, but they have no relationship with Lord Buddha. Imitating the behavior of Sumati, they claim to be the descendants of Ṛṣabhadeva. Those who are Vaiṣṇavas carefully avoid their company because they are ignorant of the path of the Vedas. In Bhagavad-gītā (15.15) Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: "The real purpose of the Vedas is to understand Me." This is the injunction of all Vedic literatures. One who does not know the greatness of Lord Kṛṣṇa cannot be accepted as an Āryan. Lord Buddha, an incarnation of Lord Kṛṣṇa, adopted a particular means to propagate the philosophy of bhāgavata-dharma. He preached almost exclusively among atheists. Atheists do not want any God, and Lord Buddha therefore said that there is no God, but he adopted the means to instruct his followers for their benefit. Therefore he preached in a duplicitous way, saying that there is no God. Nonetheless, he himself was an incarnation of God.

TEXT 2

tasmād vṛddhasenāyāṁ devatājin-nāma putro 'bhavat.

SYNONYMS

tasmāt-from Sumati; vṛddha-senāyām-in the womb of his wife, named Vṛddhasenā; devatājit-nāma-named Devatājit; putraḥ-a son; abhavat-was born.

From Sumati, a son named Devatājit was born by the womb of his wife named Vṛddhasenā.

TEXT 3

athāsuryāṁ tat-tanayo devadyumnas tato dhenumatyāṁ sutaḥ parameṣṭhī tasya suvarcalāyāṁ pratīha upajātaḥ.

SYNONYMS

atha-thereafter; āsuryām-in the womb of his wife, named Āsurī; tat-tanayaḥ-one son of Devatājit; deva-dyumnaḥ-named Devadyumna; tataḥ-from Devadyumna; dhenu-matyām-in the womb of Dhenumatī, the wife of Devadyumna; sutaḥ-one son; parameṣṭhī-named Parameṣṭhī; tasya-of Parameṣṭhī; suvarcalāyām-in the womb of his wife, named Suvarcalā; pratīhaḥ-the son named Pratīha; upajātaḥ-appeared.

Thereafter, in the womb of Āsurī, the wife of Devatājit, a son named Devadyumna was begotten. Devadyumna begot in the womb of his wife, Dhenumatī, a son named Parameṣṭhī. Parameṣṭhī begot a son named Pratīha in the womb of his wife, Suvarcalā.

TEXT 4

ya ātma-vidyām ākhyāya svayaṁ saṁśuddho mahā-puruṣam anusasmāra.

SYNONYMS

yaḥ-who (King Pratīha); ātma-vidyām ākhyāya-after instructing many people about self-realization; svayam-personally; saṁśuddhaḥ-being very advanced and purified in self-realization; mahā-puruṣam-the Supreme Personality of Godhead, Viṣṇu; anusasmāra-perfectly understood and always remembered.

King Pratīha personally propagated the principles of self-realization. In this way, not only was he purified, but he became a great devotee of the Supreme Person, Lord Viṣṇu, and directly realized Him.

The word anusasmāra is very significant. God consciousness is not imaginary or concocted. The devotee who is pure and advanced realizes God as He is. Mahārāja Pratīha did so, and due to his direct realization of Lord Viṣṇu, he propagated self-realization and became a preacher. A real preacher cannot be bogus; he must first of all realize Lord Viṣṇu as He is. As confirmed in Bhagavad-gītā (4.34), upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ: "one who has seen the truth can impart knowledge." The word tattva-darśī refers to one who has perfectly realized the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiṣṇava philosophy all over the world. The paragon of bona fide preachers and guru is King Pratīha.

TEXT 5

pratīhāt suvarcalāyāṁ pratihartrādayas traya āsann ijyā-kovidāḥ sūnavaḥ pratihartuḥ stutyām aja-bhūmānāv ajaniṣātām.

SYNONYMS

pratīhāt-from King Pratīha; suvarcalāyām-in the womb of his wife, named Suvarcalā; pratihartṛ-ādayaḥ trayaḥ-the three sons Pratihartā, Prastotā and Udgātā; āsan-came into being; ijyā-kovidāḥ-who were all very expert in the ritualistic ceremonies of the Vedas; sūnavaḥ-sons; pratihartuḥ-from Pratihartā; stutyām-in the womb of Stutī, his wife; aja-bhūmānau-the two sons Aja and Bhūmā; ajaniṣātām-were brought into existence.

In the womb of his wife Suvarcalā, Pratīha begot three sons, named Pratihartā, Prastotā and Udgātā. These three sons were very expert in performing Vedic rituals. Pratihartā begot two sons, named Aja and Bhūmā, in the womb of his wife, named Stutī.

TEXT 6

bhūmna ṛṣikulyāyām udgīthas tataḥ prastāvo devakulyāyāṁ prastāvān niyutsāyāṁ hṛdayaja āsīd vibhur vibho ratyāṁ ca pṛthuṣeṇas tasmān nakta ākūtyāṁ jajñe naktād druti-putro gayo rājarṣi-pravara udāra-śravā ajāyata sākṣād bhagavato viṣṇor jagad-rirakṣiṣayā gṛhīta-sattvasya kalātmavattvādi-lakṣaṇena mahā-puruṣatāṁ prāptaḥ.

SYNONYMS

bhūmnaḥ-from King Bhūmā; ṛṣi-kulyāyām-in the womb of his wife, named Ṛṣikulyā; udgīthaḥ-the son named Udgītha; tataḥ-again from King Udgītha; prastāvaḥ-the son named Prastāva; deva-kulyāyām-his wife, named Devakulyā; prastāvāt-from King Prastāva; niyutsāyām-in his wife, named Niyutsā; hṛdaya-jaḥ-the son; āsīt-was begotten; vibhuḥ-named Vibhu; vibhoḥ-from King Vibhu; ratyām-in his wife, named Ratī; ca-also; pṛthu-ṣeṇaḥ-named Pṛthuṣeṇa; tasmāt-from him (King Pṛthuṣeṇa); naktaḥ-a son named Nakta; ākūtyām-in his wife, named Ākūti; jajñe-was begotten; naktāt-from King Nakta; druti-putraḥ-a son in the womb of Druti; gayaḥ-named King Gaya; rāja-ṛṣi-pravaraḥ-most exalted among the saintly royal order; udāra-śravāḥ-famous as a very pious king; ajāyata-was born; sākṣāt bhagavataḥ-of the Supreme Personality of Godhead directly; viṣṇoḥ-of Lord Viṣṇu; jagat-rirak-ṣiṣayā-for the purpose of giving protection to the whole world; gṛhīta-who is conceived; sattvasya-in the śuddha-sattva qualities; kalā-ātma-vattva-ādi-of being a direct incarnation of the Lord; lakṣaṇena-by symptoms; mahā-puruṣatām-the chief quality of being the leader of the human society (exactly like the chief leader of all living beings, Lord Viṣṇu); prāptaḥ-achieved.

In the womb of his wife, Ṛṣikulyā, King Bhūmā begot a son named Udgītha. From Udgītha's wife, Devakulyā, a son named Prastāva was born, and Prastāva begot a son named Vibhu through his wife, Niyutsā. In the womb of his wife, Ratī, Vibhu begot a son named Pṛthuṣeṇa. Pṛthuṣeṇa begot a son named Nakta in the womb of his wife, named Ākūti. Nakta's wife was Druti, and from her womb the great King Gaya was born. Gaya was very famous and pious; he was the best of saintly kings. Lord Viṣṇu and His expansions, who are meant to protect the universe, are always situated in the transcendental mode of goodness, known as viśuddha-sattva. Being the direct expansion of Lord Viṣṇu, King Gaya was also situated in the viśuddha-sattva. Because of this, Mahārāja Gaya was fully equipped with transcendental knowledge. Therefore he was called Mahāpuruṣa.

From this verse it appears that the incarnations of God are various. Some are part and parcel of the direct expansions, and some are direct expansions of Lord Viṣṇu. A direct incarnation of the Supreme Personality of Godhead is called aṁśa or svāṁśa, whereas an incarnation from aṁśa is called kalā. Among the kalās there are the vibhinnāṁśa-jīvas, or living entities. These are counted among the jīva-tattvas. Those who come directly from Lord Viṣṇu are called viṣṇu-tattva and are sometimes designated as Mahāpuruṣa. Another name for Kṛṣṇa is Mahāpuruṣa, and a devotee is sometimes called mahā-pauruṣika.

TEXT 7

sa vai sva-dharmeṇa prajā-pālana-poṣaṇa-prīṇanopalālanānuśāsana-lakṣaṇenejyādinā ca bhagavati mahā-puruṣe parāvare brahmaṇi sarvātmanārpita-paramārtha-lakṣaṇena brahmavic-caraṇānusevayāpādita-bhagavad-bhakti-yogena cābhīkṣṇaśaḥ paribhāvitāti-śuddha-matir uparatānātmya ātmani svayam upalabhyamāna-brahmātmānubhavo 'pi nirabhimāna evāvanim ajūgupat.

SYNONYMS

saḥ-that King Gaya; vai-indeed; sva-dharmeṇa-by his own duty; prajā-pālana-of protecting the subjects; poṣaṇa-of maintaining them; prīṇana-of making them happy in all respects; upalālana-of treating them as sons; anuśāsana-of sometimes chastising them for their mistakes; lakṣaṇena-by the symptoms of a king; ijyā-ādinā-by performing the ritualistic ceremonies as recommended in the Vedas; ca-also; bhagavati-unto the Supreme Personality of Godhead, Viṣṇu; mahā-puruṣe-the chief of all living entities; para-avare-the source of all living entities, from the highest, Lord Brahmā, to the lowest, like the insignificant ants; brahmaṇi-unto Parabrahman, the Supreme Personality of Godhead, Vāsudeva; sarva-ātmanā-in all respects; arpita-of being surrendered; parama-artha-lakṣaṇena-with spiritual symptoms; brahma-vit-of self-realized, saintly devotees; caraṇa-anusevayā-by the service of the lotus feet; āpādita-achieved; bhagavat-bhakti-yogena-by the practice of devotional service to the Lord; ca-also; abhīkṣṇaśaḥ-continuously; paribhāvita-saturated; ati-śuddha-matiḥ-whose completely pure consciousness (full realization that the body and mind are separate from the soul); uparata-anātmye-wherein identification with material things was stopped; ātmani-in his own self; svayam-personally; upalabhyamāna-being realized; brahma-ātma-anubhavaḥ-perception of his own position as the Supreme Spirit; api-although; nirabhimānaḥ-without false prestige; eva-in this way; avanim-the whole world; ajūgupat-ruled strictly according to the Vedic principles.

King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. [This is called poṣaṇa.] He would sometimes distribute gifts to the citizens to satisfy them. [This is called prīṇana.] He would sometimes call meetings and satisfy the citizens with sweet words. [This is called upalālana.] He would also give them good instructions on how to become first-class citizens. [This is called anuśāsana.] Such were the characteristics of King Gaya's royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahāpuruṣa because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom.

As Lord Kṛṣṇa states in Bhagavad-gītā, when He descends on earth, He has two types of business-to give protection to the faithful and annihilate the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). Since the king is the representative of the Supreme Personality of Godhead, he is sometimes called nara-deva, that is, the Lord as a human being. According to the Vedic injunctions, he is worshiped as God on the material platform. As a representative of the Supreme Lord, the king had the duty to protect the citizens in a perfect way so that they would not be anxious for food and protection and so that they would be jubilant. The king would supply everything for their benefit, and because of this he would levy taxes. If the king or government otherwise levies taxes on the citizens, he becomes responsible for the sinful activities of the citizens. In Kali-yuga, monarchy is abolished because the kings themselves are subjected to the influence of Kali-yuga. It is understood from the Rāmāyaṇa that when Bibhīṣaṇa became friends with Lord Rāmacandra, he promised that if by chance or will he broke the laws of friendship with Lord Rāmacandra, he would become a brāhmaṇa or a king in Kali-yuga. In this age, as Bibhīṣaṇa indicated, both brāhmaṇas and kings are in a wretched condition. Actually there are no kings or brāhmaṇas in this age, and due to their absence the whole world is in a chaotic condition and is always in distress. Compared to present standards, Mahārāja Gaya was a true representative of Lord Viṣṇu; therefore he was known as Mahāpuruṣa.

TEXT 8

tasyemāṁ gāthāṁ pāṇḍaveya purāvida upagāyanti.

SYNONYMS

tasya-of King Gaya; imām-these; gāthām-poetic verses of glorification; pāṇḍaveya-O Mahārāja Parīkṣit; purā-vidaḥ-those learned in the historical events of the purāṇas; upagāyanti-sing.

My dear King Parīkṣit, those who are learned scholars in the histories of the Purāṇas eulogize and glorify King Gaya with the following verses.

The historical references to exalted kings serve as a good example for present rulers. Those who are ruling the world at the present moment should take lessons from King Gaya, King Yudhiṣṭhira and King Pṛthu and rule the citizens so that they will be happy. presently the governments are levying taxes without improving the citizens in any cultural, religious, social or political way. According to the Vedas, this is not recommended.

TEXT 9

gayaṁ nṛpaḥ kaḥ pratiyāti karmabhir

yajvābhimānī bahuvid dharma-goptā

samāgata-śrīḥ sadasas-patiḥ satāṁ

sat-sevako 'nyo bhagavat-kalām ṛte

SYNONYMS

gayam-King Gaya; nṛpaḥ-king; kaḥ-who; pratiyāti-is a match for; karmabhiḥ-by his execution of ritualistic ceremonies; yajvā-who performed all sacrifices; abhimānī-so widely respected all over the world; bahu-vit-fully aware of the conclusion of Vedic literature; dharma-goptā-protector of the occupational duties of everyone; samāgata-śrīḥ-possessing all kinds of opulence; sadasaḥ-patiḥ satām-the dean of the assembly of great persons; sat-sevakaḥ-servant of the devotees; anyaḥ-anyone else; bhagavat-kalām-the plenary incarnation of the Supreme Personality of Godhead; ṛte-besides.

The great King Gaya used to perform all kinds of Vedic rituals. He was highly intelligent and expert in studying all the Vedic literatures. He maintained the religious principles and possessed all kinds of opulence. He was a leader among gentlemen and a servant of the devotees. He was a totally qualified plenary expansion of the Supreme Personality of Godhead. Therefore who could equal him in the performance of gigantic ritualistic ceremonies?

TEXT 10

yam abhyaṣiñcan parayā mudā satīḥ

satyāśiṣo dakṣa-kanyāḥ saridbhiḥ

yasya prajānāṁ duduhe dharāśiṣo

nirāśiṣo guṇa-vatsa-snutodhāḥ

SYNONYMS

yam-whom; abhyaṣiñcan-bathed; parayā-with great; mudā-satisfaction; satīḥ-all chaste and devoted to their husbands; satya-true; āśiṣaḥ-whose blessings; dakṣa-kanyāḥ-the daughters of King Dakṣa; saridbhiḥ-with sanctified water; yasya-whose; prajānām-of the citizens; duduhe-fulfilled; dharā-the planet earth; āśiṣaḥ-of all desires; nirāśiṣaḥ-although personally having no desire; guṇa-vatsa-snuta-udhāḥ-earth becoming like a cow whose udders flowed upon seeing Gaya's qualities in ruling over the citizens.

All the chaste and honest daughters of Mahārāja Dakṣa, such as Śraddhā, Maitrī and Dayā, whose blessings were always effective, bathed Mahārāja Gaya with sanctified water. Indeed, they were very satisfied with Mahārāja Gaya. The planet earth personified came as a cow, and, as though she saw her calf, she delivered milk profusely when she saw all the good qualities of Mahārāja Gaya. In other words, Mahārāja Gaya was able to derive all benefits from the earth and thus satisfy the desires of his citizens. However, he personally had no desire.

The earth over which Mahārāja Gaya ruled is compared to a cow. The good qualities whereby he maintained and ruled the citizens are compared to the calf. A cow delivers milk in the presence of her calf; similarly the cow, or earth, fulfilled the desires of Mahārāja Gaya, who was able to utilize all the resources of the earth to benefit his citizens. This was possible because he was bathed in sanctified water by the honest daughters of Dakṣa. Unless a king or ruler is blessed by authorities, he cannot rule the citizens very satisfactorily. Through the good qualities of the ruler, the citizens become very happy and well qualified.

TEXT 11

chandāṁsy akāmasya ca yasya kāmān

dudūhur ājahrur atho baliṁ nṛpāḥ

pratyañcitā yudhi dharmeṇa viprā

yadāśiṣāṁ ṣaṣṭham aṁśaṁ paretya

SYNONYMS

chandāṁsi-all the different parts of the Vedas; akāmasya-of one who has no desire for personal sense gratification; ca-also; yasya-whose; kāmān-all desirables; dudūhuḥ-yielded; ājahruḥ-offered; atho-thus; balim-presentation; nṛpāḥ-all the kings; pratyañcitāḥ-being satisfied by his fighting in opposition; yudhi-in the war; dharmeṇa-by religious principles; viprāḥ-all the brāhmaṇas; yadā-when; āśiṣām-of blessings; ṣaṣṭham aṁśam-one sixth; paretya-in the next life.

Although King Gaya had no personal desire for sense gratification, all his desires were fulfilled by virtue of his performance of Vedic rituals. All the kings with whom Mahārāja Gaya had to fight were forced to fight on religious principles. They were very satisfied with his fighting, and they would present all kinds of gifts to him. Similarly, all the brāhmaṇas in his kingdom were very satisfied with King Gaya's munificent charities. Consequently the brāhmaṇas contributed a sixth of their pious activities for King Gaya's benefit in the next life.

As a kṣatriya or emperor, Mahārāja Gaya sometimes had to fight with subordinate kings to maintain his government, but the subordinate kings were not dissatisfied with him because they knew that he fought for religious principles. Consequently they accepted their subordination and offered all kinds of gifts to him. Similarly, the brāhmaṇas who performed Vedic rituals were so satisfied with the King that they very readily agreed to part with a sixth of their pious activities for his benefit in the next life. Thus the brāhmaṇas and kṣatriyas were all satisfied with Mahārāja Gaya because of his proper administration. In other words. Mahārāja Gaya satisfied the kṣatriya kings by his fighting and satisfied the brāhmaṇas by his charities. The vaiśyas were also encouraged by kind words and affectionate dealings, and due to Mahārāja Gaya's constant sacrifices, the śūdras were satisfied by sumptuous food and charity. In this way Mahārāja Gaya kept all the citizens very satisfied. When brāhmaṇas and saintly persons are honored, they part with their pious activities, giving them to those who honor them and render them service. Therefore, as stated in Bhagavad-gītā (4.34), tad viddhi praṇipātena paripraśnena sevayā: one should try to approach a spiritual master submissively and render service unto him.

TEXT 12

yasyādhvare bhagavān adhvarātmā

maghoni mādyaty uru-soma-pīthe

śraddhā-viśuddhācala-bhakti-yoga-

samarpitejyā-phalam ājahāra

SYNONYMS

yasya-of whom (King Gaya); adhvare-in his different sacrifices; bhagavān-the Supreme Personality of Godhead; adhvara-ātmā-the supreme enjoyer of all sacrifices, the yajña-puruṣa; maghoni-when King Indra; mādyati-intoxicated; uru-greatly; soma-pīthe-drinking the intoxicant called soma; śraddhā-by devotion; viśuddha-purified; acala-and steady; bhakti-yoga-by devotional service; samarpita-offered; ijyā-of worshiping; phalam-the result; ājahāra-accepted personally.

In Mahārāja Gaya's sacrifices, there was a great supply of the intoxicant known as soma. King Indra used to come and become intoxicated by drinking large quantities of soma-rasa. Also, the Supreme Personality of Godhead, Lord Viṣṇu [the yajña-puruṣa] also came and personally accepted all the sacrifices offered unto Him with pure and firm devotion in the sacrificial arena.

Mahārāja Gaya was so perfect that he satisfied all the demigods, who were headed by the heavenly King Indra. Lord Viṣṇu Himself also personally came to the sacrificial arena to accept the offerings. Although Mahārāja Gaya did not want them, he received all the blessings of the demigods and the Supreme Lord Himself.

TEXT 13

yat-prīṇanād barhiṣi deva-tiryaṅ-

manuṣya-vīrut-tṛṇam āviriñcāt

prīyeta sadyaḥ sa ha viśva-jīvaḥ

prītaḥ svayaṁ prītim agād gayasya

SYNONYMS

yat-prīṇanāt-because of pleasing the Supreme Personality of Godhead; barhiṣi-in the sacrificial arena; deva-tiryak-the demigods and lower animals; manuṣya-human society; vīrut-the plants and trees; tṛṇam-the grass; ā-viriñcāt-beginning from Lord Brahmā; prīyeta-becomes satisfied; sadyaḥ-immediately; saḥ-that Supreme Personality of Godhead; ha-indeed; viśva-jīvaḥ-maintains the living entities all over the universe; prītaḥ-although naturally satisfied; svayam-personally; prītim-satisfaction; agāt-he obtained; gayasya-of Mahārāja Gaya.

When the Supreme Lord is pleased by a person's actions, automatically all the demigods, human beings, animals, birds, bees, creepers, trees, grass and all other living entities, beginning with Lord Brahmā, are pleased. The Supreme Personality of Godhead is the Supersoul of everyone, and He is by nature fully pleased. Nonetheless, He came to the arena of Mahārāja Gaya and said, "I am fully pleased."

It is explicitly stated herein that simply by satisfying the Supreme Personality of Godhead, one satisfies the demigods and all other living entities without differentiation. If one pours water on the root of a tree, all the branches, twigs, flowers and leaves are nourished. Although the Supreme Lord is self-satisfied, He was so pleased with the behavior of Mahārāja Gaya that He personally came to the sacrificial arena and said, "I am fully satisfied." Who can compare to Mahārāja Gaya?

TEXTS 14–15

gayād gayantyāṁ citrarathaḥ sugatir avarodhana iti trayaḥ putrā babhūvuś citrarathād ūrṇāyāṁ samrāḍ ajaniṣṭa; tata utkalāyāṁ marīcir marīcer bindumatyāṁ bindum ānudapadyata tasmāt saraghāyāṁ madhur nāmābhavan madhoḥ sumanasi vīravratas tato bhojāyāṁ manthu-pramanthū jajñāte manthoḥ satyāyāṁ bhauvanas tato dūṣaṇāyāṁ tvaṣṭājaniṣṭa tvaṣṭur virocanāyāṁ virajo virajasya śatajit-pravaraṁ putra-śataṁ kanyā ca viṣūcyāṁ kila jātam.

SYNONYMS

gayāt-from Mahārāja Gaya; gayantyām-in his wife, named Gayantī; citra-rathaḥ-named Citraratha; sugatiḥ-named Sugati; avarodhanaḥ-named Avarodhana; iti-thus; trayaḥ-three; putrāḥ-sons; babhūvuḥ-were born; citrarathāt-from Citraratha; ūrṇāyām-in the womb of Ūrṇā; samrāṭ-named Samrāṭ; ajaniṣṭa-was born; tataḥ-from him; utkalāyām-in his wife named Utkalā; marīciḥ-named Marīci; marīceḥ-from Marīci; bindu-matyām-in the womb of his wife Bindumatī; bindum-a son named Bindu; ānudapadyata-was born; tasmāt-from him; saraghāyām-in the womb of his wife Saraghā; madhuḥ-Madhu; nāma-named; abhavat-was born; madhoḥ-from Madhu; sumanasi-in the womb of his wife, Sumanā; vīra-vrataḥ-a son named Vīravrata; tataḥ-from Vīravrata; bhojāyām-in the womb of his wife Bhojā; manthu-pramanthū-two sons named Manthu and Pramanthu; jajñāte-were born; manthoḥ-from Manthu; satyāyām-in his wife, Satyā; bhauvanaḥ-a son named Bhauvana; tataḥ-from him; dūṣaṇāyām-in the womb of his wife Dūṣaṇā; tvaṣṭā-one son named Tvaṣṭā; ajaniṣṭa-was born; tvaṣṭuḥ-from Tvaṣṭā; virocanāyām-in his wife named Virocanā; virajaḥ-a son named Viraja; virajasya-of King Viraja; śatajit-pravaram-headed by Śatajit; putra-śatam-one hundred sons; kanyā-a daughter; ca-also; viṣūcyām-in his wife Viṣūcī; kila-indeed; jātam-took birth.

In the womb of Gayantī, Mahārāja Gaya begot three sons, named Citraratha, Sugati and Avarodhana. In the womb of his wife Ūrṇā, Citraratha begot a son named Samrāṭ. The wife of Samrāṭ was Utkalā, and in her womb Samrāṭ begot a son named Marīci. In the womb of his wife Bindumatī, Marīci begot a son named Bindu. In the womb of his wife Saraghā, Bindu begot a son named Madhu. In the womb of his wife named Sumanā, Madhu begot a son named Vīravrata. In the womb of his wife Bhojā, Vīravrata begot two sons named Manthu and Pramanthu. In the womb of his wife Satyā, Manthu begot a son named Bhauvana, and in the womb of his wife Dūṣaṇā, Bhauvana begot a son named Tvaṣṭā. In the womb of his wife Virocanā, Tvaṣṭā begot a son named Viraja. The wife of Viraja was Viṣūcī, and in her womb Viraja begot one hundred sons and one daughter. Of all these sons, the son named Śatajit was predominant.

TEXT 16

tatrāyaṁ ślokaḥ--

praiyavrataṁ vaṁśam imaṁ

virajaś caramodbhavaḥ

akarod aty-alaṁ kīrtyā

viṣṇuḥ sura-gaṇaṁ yathā

SYNONYMS

tatra-in that connection; ayam ślokaḥ-there is this famous verse; praiyavratam-coming from King Priyavrata; vaṁśam-the dynasty; imam-this; virajaḥ-King Viraja; carama-udbhavaḥ-the source of one hundred sons (headed by Śatajit); akarot-decorated; ati-alam-very greatly; kīrtyā-by his reputation; viṣṇuḥ-Lord Viṣṇu, the Supreme Personality of Godhead; sura-gaṇam-the demigods; yathā-just as.

There is a famous verse about King Viraja. "Because of his high qualities and wide fame, King Viraja became the jewel of the dynasty of King Priyavrata, just as Lord Viṣṇu, by His transcendental potency, decorates and blesses the demigods."

Within a garden, a flowering tree attains a good reputation because of its fragrant flowers. Similarly, if there is a famous man in a family, he is compared to a fragrant flower in a forest. Because of him, an entire family can become famous in history. Because Lord Kṛṣṇa took birth in the Yadu dynasty, the Yadu dynasty and the Yādavas have remained famous for all time. Because of King Viraja's appearance, the family of Mahārāja Priyavrata has remained famous for all time.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fifteenth Chapter of the Śrīmad-Bhāgavatam, "The Glories of the Descendants of King Priyavrata."

Chapter Sixteen

A Description of Jambūdvīpa

While describing the character of Mahārāja Priyavrata and his descendants, Śukadeva Gosvāmī also described Meru Mountain and the planetary system known as Bhū-maṇḍala. Bhū-maṇḍala is like a lotus flower, and its seven islands are compared to the whorl of the lotus. The place known as Jambūdvīpa is in the middle of that whorl. In Jambūdvīpa there is a mountain known as Sumeru, which is made of solid gold. The height of this mountain is 84,000 yojanas, of which 16,000 yojanas are below the earth. Its width is estimated to be 32,000 yojanas at its summit and 16,000 yojanas at its foot. (One yojana equals approximately eight miles.) This king of mountains, Sumeru, is the support of the planet earth.

On the southern side of the land known as Ilāvṛta-varṣa are the mountains known as Himavān, Hemakūṭa and Niṣadha, and on the northern side are the mountains Nīla, Śveta and Śṛṅga. Similarly, on the eastern and western side there are Mālyavān and Gandhamādana, two large mountains. Surrounding Sumeru Mountain are four mountains known as Mandara, Merumandara, Supārśva and Kumuda, each 10,000 yojanas long and 10,000 yojanas high. On these four mountains there are trees a banyan tree. There are also lakes full of milk, honey, sugarcane juice and pure water. These lakes can fulfill all desires. There are also gardens named Nandana, Citraratha, Vaibhrājaka and Sarvatobhadra. On the side of Supārśva Mountain is a kadamba tree with streams of honey flowing from its hollows, and on Kumuda Mountain there is a banyan tree named Śatavalśa, from whose roots flow rivers containing milk, yogurt and many other desirable things. Surrounding Sumeru Mountain like filaments of the whorl of a lotus are twenty mountain ranges such as Kuraṅga, Kurara, Kusumbha, Vaikaṅka and Trikūṭa. To the east of Sumeru are the mountains Jaṭhara and Devakūṭa, to the west are Pavana and Pāriyātra, to the south are Kailāsa and Karavīra, and to the north are Triśṛṅga and Makara. These eight mountains are about 18,000 yojanas long, 2,000 yojanas wide and 2,000 yojanas high. On the summit of Mount Sumeru is Brahmapurī, the residence of Lord Brahmā. Each of its four sides is 10,000 yojanas long. Surrounding Brahmapurī are the cities of King Indra and seven other demigods. These cities are one fourth the size of Brahmapurī.

TEXT 1

rājovāca

uktas tvayā bhū-maṇḍalāyāma-viśeṣo yāvad ādityas tapati yatra cāsau jyotiṣāṁ gaṇaiś candramā vā saha dṛśyate.

SYNONYMS

rājā uvāca-Mahārāja Parīkṣit said; uktaḥ-already been said; tvayā-by you; bhū-maṇḍala-of the planetary system known as Bhū-maṇḍala; āyāma-viśeṣaḥ-the specific length of the radius; yāvat-as far as; ādityaḥ-the sun; tapati-heats; yatra-wherever; ca-also; asau-that; jyotiṣām-of the luminaries; gaṇaiḥ-with hordes; candramā-the moon; vā-either; saha-with; dṛśyate-is seen.

King Parīkṣit said to Śukadeva Gosvāmī: O brāhmaṇa, you have already informed me that the radius of Bhū-maṇḍala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.

In this verse it is stated that the planetary system known as Bhū-maṇḍala extends to the limits of the sunshine. According to modern science, the sunshine reaches earth from a distance of 93,000,000 miles. If we calculate according to this modern information, 93,000,000 miles can be considered the radius of Bhū-maṇḍala. In the Gāyatrī mantra, we chant oṁ bhūr bhuvaḥ svaḥ. The word bhūr refers to Bhū-maṇḍala. Tat savitur vareṇyam: the sunshine spreads throughout Bhū-maṇḍala. Therefore the sun is worshipable. The stars, which are known as nakṣatra, are not different suns, as modern astronomers suppose. From Bhagavad-gītā (10.21) we understand that the stars are similar to the moon (nakṣatrāṇām ahaṁ śaśī). Like the moon, the stars reflect the sunshine. Apart from our modern distinguished estimations of where the planetary systems are located, we can understand that the sky and its various planets were studied long, long before Śrīmad-Bhāgavatam was compiled. Śukadeva Gosvāmī explained the location of the planets, and this indicates that the information was known long, long before Śukadeva Gosvāmī related it to Mahārāja Parīkṣit. The location of the various planetary systems was not unknown to the sages who flourished in the Vedic age.

TEXT 2

tatrāpi priyavrata-ratha-caraṇa-parikhātaiḥ saptabhiḥ sapta sindhava upakḷptā yata etasyāḥ sapta-dvīpa-viśeṣa-vikalpas tvayā bhagavan khalu sūcita etad evākhilam ahaṁ mānato lakṣaṇataś ca sarvaṁ vi-jijñāsāmi.

SYNONYMS

tatra api-in that Bhū-maṇḍala; priyavrata-ratha-caraṇa-parikhātaiḥ-by the ditches made by the wheels of the chariot used by Priyavrata Mahārāja while circumambulating Sumeru behind the sun; saptabhiḥ-by the seven; sapta-seven; sindhavaḥ-oceans; upakḷptāḥ-created; yataḥ-because of which; etasyāḥ-of this Bhū-maṇḍala; sapta-dvīpa-of the seven islands; viśeṣa-vikalpaḥ-the mode of the construction; tvayā-by you; bhagavan-O great saint; khalu-indeed; sūcitaḥ-described; etat-this; eva-certainly; akhilam-whole subject; aham-I; mānataḥ-from the point of view of measurement; lakṣaṇataḥ-and from symptoms; ca-also; sarvam-everything; vijijñāsāmi-wish to know.

My dear Lord, the rolling wheels of Mahārāja Priyavrata's chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhū-maṇḍala is divided into seven islands. You have given a very general description of their measurement, names and characteristics. Now I wish to know of them in detail. Kindly fulfill my desire.

TEXT 3

bhagavato guṇamaye sthūla-rūpa āveśitaṁ mano hy aguṇe 'pi sūkṣmatama ātma-jyotiṣi pare brahmaṇi bhagavati vāsudevākhye kṣamam āveśituṁ tad u haitad guro 'rhasy anuvarṇayitum iti.

SYNONYMS

bhagavataḥ-of the Supreme Personality of Godhead; guṇa-maye-into the external features, consisting of the three modes of material nature; sthūla-rūpe-the gross form; āveśitam-entered; manaḥ-the mind; hi-indeed; aguṇe-transcendental; api-although; sūkṣmatame-in His smaller form as Paramātmā within the heart; ātma-jyotiṣi-who is full of Brahman effulgence; pare-the supreme; brahmaṇi-spiritual entity; bhagavati-the Supreme Personality of Godhead; vāsudeva-ākhye-known as Bhagavān Vāsudeva; kṣamam-suitable; āveśitum-to absorb; tat-that; u ha-indeed; etat-this; guro-O my dear spiritual master; arhasi anuvarṇayitum-please describe factually; iti-thus.

When the mind is fixed upon the Supreme Personality of Godhead in His external feature made of the material modes of nature-the gross universal form-it is brought to the platform of pure goodness. In that transcendental position, one can understand the Supreme Personality of Godhead, Vāsudeva, who in His subtler form is self-effulgent and beyond the modes of nature. O my lord, please describe vividly how that form, which covers the entire universe, is perceived.

Mahārāja Parīkṣit had already been advised by his spiritual master, Śukadeva Gosvāmī, to think of the universal form of the Lord, and therefore, following the advice of his spiritual master, he continuously thought of that form. The universal form is certainly material, but because everything is an expansion of the energy of the Supreme Personality of Godhead, ultimately nothing is material. Therefore Parīkṣit Mahārāja's mind was saturated with spiritual consciousness. Śrīla Rūpa Gosvāmī has stated:

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

Everything, even that which is material, is connected with the Supreme Personality of Godhead. Therefore everything should be engaged in the service of the Lord. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura translates this verse as follows:

hari-sevāya yāhā haya anukūla
viṣaya baliyā tāhāra tyāge haya bhula

"One should not give up anything connected with the Supreme Personality of Godhead, thinking it material or enjoyable for the material senses." Even the senses, when purified, are spiritual. When Mahārāja Parīkṣit was thinking of the universal form of the Lord, his mind was certainly situated on the transcendental platform. Therefore although he might not have had any reason to be concerned with detailed information of the universe, he was thinking of it in relationship with the Supreme Lord, and therefore such geographical knowledge was not material but transcendental. Elsewhere in Śrīmad-Bhāgavatam (1.5.20) Nārada Muni has said, idaṁ hi viśvaṁ bhagavān ivetaraḥ: the entire universe is also the Supreme Personality of Godhead, although it appears different from Him. Therefore although Parīkṣit Mahārāja had no need for geographical knowledge of this universe, that knowledge was also spiritual and transcendental because he was thinking of the entire universe as an expansion of the energy of the Lord.

In our preaching work also, we deal with so much property and money and so many books bought and sold, but because these dealings all pertain to the Kṛṣṇa consciousness movement, they should never be considered material. That one is absorbed in thoughts of such management does not mean that he is outside of Kṛṣṇa consciousness. If one rigidly observes the regulative principle of chanting sixteen rounds of the mahā-mantra every day, his dealings with the material world for the sake of spreading the Kṛṣṇa consciousness movement are not different from the spiritual cultivation of Kṛṣṇa consciousness.

TEXT 4

ṛṣir uvāca

na vai mahārāja bhagavato māyā-guṇa-vibhūteḥ kāṣṭhāṁ manasā vacasā vādhigantum alaṁ vibudhāyuṣāpi puruṣas tasmāt prādhān-yenaiva bhū-golaka-viśeṣaṁ nāma-rūpa-māna-lakṣaṇato vyākhyāsyāmaḥ.

SYNONYMS

ṛṣiḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; na-not; vai-indeed; mahā-rāja-O great King; bhagavataḥ-of the Supreme Personality of Godhead; māyā-guṇa-vibhūteḥ-of the transformation of the qualities of the material energy; kāṣṭhām-the end; manasā-by the mind; vacasā-by words; vā-either; adhigantum-to understand fully; alam-capable; vibudha-āyuṣā-with a duration of life like that of Brahmā; api-even; puruṣaḥ-a person; tasmāt-therefore; prādhānyena-by a general description of the chief places; eva-certainly; bhū-golaka-viśeṣam-the particular description of Bhūloka; nāma-rūpa-names and forms; māna-measurements; lakṣaṇataḥ-according to symptoms; vyākhyāsyāmaḥ-I shall try to explain.

The great ṛṣi Śukadeva Gosvāmī said: My dear King, there is no limit to the expansion of the Supreme Personality of Godhead's material energy. This material world is a transformation of the material qualities [sattva-guṇa, rajo-guṇa and tamo-guṇa], yet no one could possibly explain it perfectly, even in a lifetime as long as that of Brahmā No one in the material world is perfect, and an imperfect person could not describe this material universe accurately, even after continued speculation. O King, I shall nevertheless try to explain to you the principal regions, such as Bhū-goloka [Bhūloka], with their names, forms, measurements and various symptoms.

The material world is only one fourth of the Supreme Personality of Godhead's creation, but it is unlimited and impossible for anyone to know or describe, even with the qualification of a life as long as that of Brahmā, who lives for millions and millions of years. Modern scientists and astronomers try to explain the cosmic situation and the vastness of space, and some of them believe that all the glittering stars are different suns. From Bhagavad-gītā, however, we understand that all these stars (nakṣatras) are like the moon, in that they reflect the sunshine. They are not independent luminaries. Bhūloka is explained to be that portion of outer space through which the heat and light of the sun extend. Therefore it is natural to conclude that this universe extends in space as far as we can see and encompasses the glittering stars. Śrīla Śukadeva Gosvāmī admitted that to give full details of this expansive material universe would be impossible, but nevertheless he wanted to give the King as much knowledge as he had received through the paramparā system. We should conclude that if one cannot comprehend the material expansions of the Supreme Personality of Godhead, one certainly cannot estimate the expansiveness of the spiritual world. The Brahma-saṁhitā (5.33) confirms this:

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

The limits of the expansions of Govinda, the Supreme Personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahmā, not to speak of tiny scientists whose senses and instruments are all imperfect and who cannot give us information of even this one universe. We should therefore be satisfied with the information obtainable from Vedic sources as spoken by authorities like Śukadeva Gosvāmī.

TEXT 5

yo vāyaṁ dvīpaḥ kuvalaya-kamala-kośābhyantara-kośo niyuta-yojana-viśālaḥ samavartulo yathā puṣkara-patram.

SYNONYMS

yaḥ-which; vā-either; ayam-this; dvīpaḥ-island; kuvalaya-the Bhūloka; kamala-kośa-of the whorl of a lotus flower; abhyantara-inner; kośaḥ-whorl; niyuta-yojana-viśālaḥ-one million yojanas (eight million miles) wide; samavartulaḥ-equally round, or having a length and breadth of the same measurement; yathā-like; puṣkara-patram-a lotus leaf.

The planetary system known as Bhū-maṇḍala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambūdvīpa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambūdvīpa is round like the leaf of a lotus flower.

TEXT 6

yasmin nava varṣāṇi nava-yojana-sahasrāyāmāny aṣṭabhir maryādā-giribhiḥ suvibhaktāni bhavanti.

SYNONYMS

yasmin-in that Jambūdvīpa; nava-nine; varṣāṇi-divisions of land; nava-yojana-sahasra-72,000 miles in length; āyāmāni-measuring; aṣṭabhiḥ-by eight; maryādā-indicating the boundaries; giribhiḥ-by mountains; suvibhaktāni-nicely divided from one another; bhavanti-are.

In Jambūdvīpa there are nine divisions of land, each with a length of 9,000 yojanas [72,000 miles]. There are eight mountains that mark the boundaries of these divisions and separate them nicely.

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following quotation from the Vāyu Purāṇa, wherein the locations of the various mountains, beginning with the Himalayas, are described.

dhanurvat saṁsthite jñeye dve varṣe dakṣiṇottare; dīrghāṇi tatra catvāri caturasram ilāvṛtam iti dakṣiṇottare bhāratottara-kuru-varṣe catvāri kiṁpuruṣa-harivarṣa-ramyaka-hiraṇmayāni varṣāṇi nīla-niṣadhayos tiraścinībhūya samudra-praviṣṭayoḥ saṁlagnatvam aṅgīkṛtya bhadrāśva-ketumālayor api dhanur-ākṛtitvam; atas tayor dairghyata eva madhye saṅkucitatvena nava-sahasrāyāmatvam; ilāvṛtasya tu meroḥ sakāśāt catur-dikṣu nava-sahasrāyama-tvaṁ saṁbhavet vastutas tv ilāvṛta-bhadrāśva-ketumālānāṁ catus-triṁśat-sahasrāyāmatvaṁ jñeyam.

TEXT 7

eṣāṁ madhye ilāvṛtaṁ nāmābhyantara-varṣaṁ yasya nābhyām avasthitaḥ sarvataḥ sauvarṇaḥ kula-giri-rājo merur dvīpāyāma-samunnāhaḥ karṇikā-bhūtaḥ kuvalaya-kamalasya mūrdhani dvā-triṁśat sahasra-yojana-vitato mūle ṣoḍaśa-sahasraṁ tāvat āntar-bhūmyāṁ praviṣṭaḥ.

SYNONYMS

eṣām-all these divisions of Jambūdvīpa; madhye-among; ilāvṛtam nāma-named Ilāvṛta-varṣa; abhyantara-varṣam-the inner division; yasya-of which; nābhyām-in the navel; avasthitaḥ-situated; sarvataḥ-entirely; sauvarṇaḥ-made of gold; kula-giri-rājaḥ-the most famous among famous mountains; meruḥ-Mount Meru; dvīpa-āyāma-samunnāhaḥ-whose height is the same measurement as the width of Jambūdvīpa; karṇikā-bhūtaḥ-existing as the pericarp; kuvalaya-of this planetary system; kamalasya-like a lotus flower; mūrdhani-on the top; dvā-triṁśat-thirty-two; sahasra-thousand; yojana-yojanas (eight miles each; vitataḥ-expanded; mūle-at the base; ṣoḍaśa-sahasram-sixteen thousand yojanas; tāvat-so much; āntaḥ-bhūmyām-within the earth; praviṣṭaḥ-entered.

Amidst these divisions, or varṣas, is the varṣa named Ilāvṛta, which is situated in the middle of the whorl of the lotus. Within Ilāvṛta-varṣa is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the pericarp of the lotuslike Bhū-maṇḍala planetary system. The mountain's height is the same as the width of Jambūdvīpa-or, in other words, 100,000 yojanas [800,000 miles]. Of that, 16,000 yojanas [128,000 miles] are within the earth, and therefore the mountain's height above the earth is 84,000 yojanas [672,000 miles]. The mountain's width is 32,000 yojanas [256,000 miles] at its summit and 16,000 yojanas at its base.

TEXT 8

uttarottareṇelāvṛtaṁ nīlaḥ śvetaḥ śṛṅgavān iti trayo ramyaka-hiraṇmaya-kurūṇāṁ varṣāṇāṁ maryādā-girayaḥ prāg-āyatā ubhayataḥ kṣārodāvadhayo dvi-sahasra-pṛthava ekaikaśaḥ pūrvasmāt pūrvasmād uttara uttaro daśāṁśādhikāṁśena dairghya eva hrasanti.

SYNONYMS

uttara-uttareṇa ilāvṛtam-further and further north of Ilāvṛta-varṣa; nīlaḥ-Nīla; śvetaḥ-Śveta; śṛṅgavān-Śṛṅgavān; iti-thus; trayaḥ-three mountains; ramyaka-Ramyaka; hiraṇmaya-Hiraṇmaya; kurūṇām-of the Kuru division; varṣāṇām-of the varṣas; maryādā-girayaḥ-the mountains marking the borders; prāk-āyatāḥ-extended on the eastern side; ubhayataḥ-to the east and the west; kṣāroda-the ocean of salt water; avadhayaḥ-extending to; dvi-sahasra-pṛthavaḥ-which are two thousand yojanas wide; eka-ekaśaḥ-one after another; pūrvasmāt-than the former; pūrvasmāt-than the former; uttaraḥ-further north; uttaraḥ-further north; daśa-aṁśa-adhika-aṁśena-by one tenth of the former; dairghyaḥ-in length; eva-indeed; hrasanti-become shorter.

Just north of Ilāvṛta-varṣa-and going further northward, one after another-are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya and Kuru and separate them from one another. The width of these mountains is 2,000 yojanas [16,000 miles]. Lengthwise, they extend east and west to the beaches of the ocean of salt water. Going from south to north, the length of each mountain is one tenth that of the previous mountain, but the height of them all is the same.

In this regard, Madhvācārya quotes the following verses from the Brahmāṇḍa Purāṇa:

yathā bhāgavate tūktaṁ
bhauvanaṁ kośa-lakṣaṇam
tasyāvirodhato yojyam
anya-granthāntare sthitam

maṇḍode puraṇaṁ caiva
vyatyāsaṁ kṣīra-sāgare
rāhu-soma-ravīṇāṁ ca
maṇḍalād dvi-guṇoktitām
vinaiva sarvam unneyaṁ
yojanābhedato 'tra tu

It appears from these verses that aside from the sun and moon, there is an invisible planet called Rāhu. The movements of Rāhu cause both solar and lunar eclipses. We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rāhu.

TEXT 9

evaṁ dakṣiṇenelāvṛtaṁ niṣadho hemakūṭo himālaya iti prāg-āyatā yathā nīlādayo 'yuta-yojanotsedhā hari-varṣa-kimpuruṣa-bhāratānāṁ yathā-saṅkhyam.

SYNONYMS

evam-thus; dakṣiṇena-by degrees to the southern side; ilāvṛtam-of Ilāvṛta-varṣa; niṣadhaḥ hema-kūṭaḥ himālayaḥ-three mountains named Niṣadha, Hemakūṭa and Himālaya; iti-thus; prāk-āyatāḥ-extended to the east; yathā-just as; nīla-ādayaḥ-the mountains headed by Nīla; ayuta-yojana-utsedhāḥ-ten thousand yojanas high; hari-varṣa-the division named Hari-varṣa; kimpuruṣa-the division named Kimpuruṣa; bhāratānām-the division named Bhārata-varṣa; yathā-saṅkhyam-according to number.

Similarly, south of Ilāvṛta-varṣa and extending from east to west are three great mountains named (from north to south) Niṣadha, Hemakūṭa and Himālaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varṣas named Hari-varṣa, Kimpuruṣa-varṣa and Bhārata-varṣa [India].

TEXT 10

tathaivelāvṛtam apareṇa pūrveṇa ca mālyavad-gandhamādanāv ānīla-niṣadhāyatau dvi-sahasraṁ paprathatuḥ ketumāla-bhadrāśvayoḥ sīmānaṁ vidadhāte.

SYNONYMS

tathā eva-exactly like that; ilāvṛtam apareṇa-on the western side of Ilāvṛta-varṣa; pūrveṇa ca-and on the eastern side; mālyavad-gandha-mādanau-the demarcation mountains of Mālyavān on the west and Gandhamādana on the east; ā-nīla-niṣadha-āyatau-on the northern side up to the mountain known as Nīla and on the southern side up to the mountain known as Niṣadha; dvi-sahasram-two thousand yojanas; paprathatuḥ-they extend; ketumāla-bhadrāśvayoḥ-of the two varṣas named Ketumāla and Bhadrāśva; sīmānam-the border; vidadhāte-establish.

In the same way, west and east of Ilāvṛta-varṣa are two great mountains named Mālyavān and Gandhamādana respectively. These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nīla Mountain in the north and Niṣadha in the south. They indicate the borders of Ilāvṛta-varṣa and also the varṣas known as Ketumāla and Bhadrāśva.

There are so many mountains, even on this planet earth. We do not think that the measurements of all of them have actually been calculated. While passing over the mountainous region from Mexico to Caracas, we actually saw so many mountains that we doubt whether their height, length and breadth have been properly measured. Therefore, as indicated in Śrīmad-Bhāgavatam by Śukadeva Gosvāmī, we should not try to comprehend the greater mountainous areas of the universe merely by our calculations. Śukadeva Gosvāmī has already stated that such calculations would be very difficult even if one had a duration of life like that of Brahmā. We should simply be satisfied with the statements of authorities like Śukadeva Gosvāmī and appreciate how the entire cosmic manifestation has been made possible by the external energy of the Supreme Personality of Godhead. The measurements given herein, such as 10,000 yojanas or 100,000 yojanas, should be considered correct because they have been given by Śukadeva Gosvāmī. Our experimental knowledge can neither verify nor disprove the statements of Śrīmad-Bhāgavatam. We should simply hear these statements from the authorities. If we can appreciate the extensive energy of the Supreme Personality of Godhead, that will benefit us.

TEXT 11

mandaro merumandaraḥ supārśvaḥ kumuda ity ayuta-yojana-vistāronnāhā meroś catur-diśam avaṣṭambha-giraya upakḷptāḥ.

mandaraḥ-the mountain named Mandara; meru-mandaraḥ-the mountain named Merumandara; supārśvaḥ-the mountain named Supārśva; kumudaḥ-the mountain named Kumuda; iti-thus; ayuta-yojana-vistāra-unnāhāḥ-which measure ten thousand yojanas high and wide; meroḥ-of Sumeru; catuḥ-diśam-the four sides; avaṣṭambha-girayaḥ-mountains that are like the belts of Sumeru; upakḷptāḥ-situated.

On the four sides of the great mountain known as Sumeru are four mountains-Mandara, Merumandara, Supārśva and Kumuda-which are like its belts. The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].

TEXT 12

caturṣv eteṣu cūta-jambū-kadamba-nyagrodhāś catvāraḥ pādapa-pravarāḥ parvata-ketava ivādhi-sahasra-yojanonnāhās tāvad viṭapa-vitatayaḥ śata-yojana-pariṇāhāḥ.

SYNONYMS

caturṣu-on the four; eteṣu-on these mountains, beginning with Mandara; cūta-jambū-kadamba-of trees such as the mango, rose apple and kadamba; nyagrodhāḥ-and the banyan tree; catvāraḥ-four kinds; pādapa-pravarāḥ-the best of trees; parvata-ketavaḥ-the flagstaffs on the mountains; iva-like; adhi-over; sahasra-yojana-unnāhāḥ-one thousand yojanas high; tāvat-so much also; viṭapa-vitatayaḥ-the length of the branches; śata-yojana-one hundred yojanas; pariṇāhāḥ-wide.

Standing like flagstaffs on the summits of these four mountains are a mango tree, a rose apple tree, a kadamba tree and a banyan tree. Those trees are calculated to have a width of 100 yojanas [800 miles] and a height of 1,100 yojanas [8,800 miles]. Their branches also spread to a radius of 1,100 yojanas.

TEXTS 13–14

hradāś catvāraḥ payo-madhv-ikṣurasa-mṛṣṭa-jalā yad-upasparśina upadeva-gaṇā yogaiśvaryāṇi svābhāvikāni bharatarṣabha dhārayanti; devodyānāni ca bhavanti catvāri nandanaṁ caitrarathaṁ vaibhrājakaṁ sarvatobhadram iti.

SYNONYMS

hradāḥ-lakes; catvāraḥ-four; payaḥ-milk; madhu-honey; ikṣu-rasa-sugarcane juice; mṛṣṭa-jalāḥ-filled with pure water; yat-of which; upasparśinaḥ-those who use the liquids; upadeva-gaṇāḥ-the demigods; yoga-aiśvaryāṇi-all the perfections of mystic yoga; svābhāvikāni-without being tried for; bharata-ṛṣabha-O best of the Bharata dynasty; dhārayanti-possess; deva-udyānāni-celestial gardens; ca-also; bhavanti-there are; catvāri-four; nandanam-of the Nandana garden; caitra-ratham-Caitraratha garden; vaibhrājakam-Vaibhrājaka garden; sarvataḥ-bhadram-Sarvatobhadra garden; iti-thus.

O Mahārāja Parīkṣit, best of the Bharata dynasty, between these four mountains are four huge lakes. The water of the first tastes just like milk; the water of the second, like honey; and that of the third, like sugarcane juice. The fourth lake is filled with pure water. The celestial beings such as the Siddhas, Cāraṇas and Gandharvas, who are also known as demigods, enjoy the facilities of those four lakes. Consequently they have the natural perfections of mystic yoga, such as the power to become smaller than the smallest or greater than the greatest. There are also four celestial gardens named Nandana, Caitraratha, Vaibhrājaka and Sarvatobhadra.

TEXT 15

yeṣv amara-parivṛḍhāḥ saha sura-lalanā-lalāma-yūtha-pataya upadeva-gaṇair upagīyamāna-mahimānaḥ kila viharanti.

SYNONYMS

yeṣu-in which; amara-parivṛḍhāḥ-the best of the demigods; saha-with; sura-lalanā-of the wives of all the demigods and semidemigods; lalāma-of those women who are like ornaments; yūtha-patayaḥ-the husbands; upadeva-gaṇaiḥ-by the semi-demigods (the Gandharvas); upagīyamāna-being chanted; mahimānaḥ-whose glories; kila-indeed; viharanti-they enjoy sports.

The best of the demigods, along with their wives, who are like ornaments of heavenly beauty, meet together and enjoy within those gardens, while their glories are sung by lesser demigods known as Gandharvas.

TEXT 16

mandarotsaṅga ekādaśa-śata-yojanottuṅga-devacūta-śiraso giri-śikhara-sthūlāni phalāny amṛta-kalpāni patanti.

SYNONYMS

mandara-utsaṅge-on the lower slopes of Mandara Mountain; ekādaśa-śata-yojana-uttuṅga-1,100 yojanas high; devacūta-śirasaḥ-from the top of a mango tree named Devacūta; giri-śikhara-sthūlāni-which are as fat as mountain peaks; phalāni-fruit; amṛta-kalpāni-as sweet as nectar; patanti-fall down.

On the lower slopes of Mandara Mountain is a mango tree named Devacūta. It is 1,100 yojanas high. Mangoes as big as mountain peaks and as sweet as nectar fall from the top of this tree for the enjoyment of the denizens of heaven.

In the Vāyu Purāṇa there is also a reference to this tree by great learned sages:

aratnīnāṁ śatāny aṣṭāv
eka-ṣaṣṭy-adhikāni ca
phala-pramāṇam ākhyātam
ṛṣibhis tattva-darśibhiḥ

TEXT 17

teṣāṁ viśīryamāṇānām ati-madhura-surabhi-sugandhi-bahulāruṇa-rasodenāruṇodā nāma nadī mandara-giri-śikharān nipatantī pūr-veṇelāvṛtam upaplāvayati.

SYNONYMS

teṣām-of all the mangoes; viśīryamāṇānām-being broken because of falling from the top; ati-madhura-very sweet; surabhi-fragrant; sugandhi-scented with other aromas; bahula-large quantities; aruṇa-rasa-udena-by reddish juice; aruṇodā-Aruṇodā; nāma-named; nadī-the river; mandara-giri-śikharāt-from the top of Mandara Mountain; nipatantī-falling down; pūrveṇa-on the eastern side; ilāvṛtam-through Ilāvṛta-varṣa; upaplāvayati-flows.

When all those solid fruits fall from such a height, they break, and the sweet, fragrant juice within them flows out and becomes increasingly more fragrant as it mixes with other scents. That juice cascades from the mountain in waterfalls and becomes a river called Aruṇodā, which flows pleasantly through the eastern side of Ilāvṛta.

TEXT 18

yad-upajoṣaṇād bhavānyā anucarīṇāṁ puṇya-jana-vadhūnām avayava-sparśa-sugandha-vāto daśa-yojanaṁ samantād anuvāsayati.

SYNONYMS

yat-of which; upajoṣaṇāt-because of using the fragrant water; bhavānyāḥ-of Bhavānī, the wife of Lord Śiva; anucarīṇām-of attendant maidservants; puṇya-jana-vadhūnām-who are wives of the most pious Yakṣas; avayava-of the bodily limbs; sparśa-from contact; sugandha-vātaḥ-the wind, which becomes fragrant; daśa-yojanam-up to ten yojanas (about eighty miles); samantāt-all around; anuvāsayati-makes fragrant.

The pious wives of the Yakṣas act as personal maidservants to assist Bhavānī, the wife of Lord Śiva. Because they drink the water of the River Aruṇodā, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.

TEXT 19

evaṁ jambū-phalānām atyucca-nipāta-viśīrṇānām anasthi-prāyāṇām ibha-kāya-nibhānāṁ rasena jambū nāma nadī meru-mandara-śikharād ayuta-yojanād avani-tale nipatantī dakṣiṇenātmānaṁ yāvad ilāvṛtam upasyandayati.

SYNONYMS

evam-similarly; jambū-phalānām-of the fruits called jambū (the rose apple); ati-ucca-nipāta-because of falling from a great height; viśīrṇānām-which are broken to pieces; anasthi-prāyāṇām-having very small seeds; ibha-kāya-nibhānām-and which are as large as the bodies of elephants; rasena-by the juice; jambū nāma nadī-a river named Jambū-nadī; meru-mandara-śikharāt-from the top of Merumandara Mountain; ayuta-yojanāt-ten thousand yojanas high; avani-tale-on the ground; nipatantī-falling; dakṣiṇena-on the southern side; ātmānam-itself; yāvat-the whole; ilāvṛtam-Ilāvṛta-varṣa; upasyandayati-flows through.

Similarly, the fruits of the jambū tree, which are full of pulp and have very small seeds, fall from a great height and break to pieces. Those fruits are the size of elephants, and the juice gliding from them becomes a river named Jambū-nadī. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilāvṛta, and floods the entire land of Ilāvṛta with juice.

We can only imagine how much juice there might be in a fruit that is the size of an elephant but has a very tiny seed. Naturally the juice from the broken jambū fruits forms waterfalls and floods the entire land of Ilāvṛta. That juice produces an immense quantity of gold, as will be explained in the next verses.

TEXTS 20–21

tāvad ubhayor api rodhasor yā mṛttikā tad-rasenānuvidhyamānā vāyv-arka-saṁyoga-vipākena sadāmara-lokābharaṇaṁ jāmbū-nadaṁ nāma suvarṇaṁ bhavati; yad u ha vāva vibudhādayaḥ saha yuvatibhir mukuṭa-kaṭaka-kaṭi-sūtrādy-ābharaṇa-rūpeṇa khalu dhārayanti.

SYNONYMS

tāvat-entirely; ubhayoḥ api-of both; rodhasoḥ-of the banks; yā-which; mṛttikā-the mud; tat-rasena-with the juice of the jambū fruits that flows in the river; anuvidhyamānā-being saturated; vāyu-arka-saṁyoga-vipākena-because of a chemical reaction with the air and sunshine; sadā-always; amara-loka-ābharaṇam-which is used for the ornaments of the demigods, the denizens of the heavenly planets; jāmbū-nadam nāma-named Jāmbū-nada; suvarṇam-gold; bhavati-becomes; yat-which; u ha vāva-indeed; vibudha-ādayaḥ-the great demigods; saha-with; yuvatibhiḥ-their everlastingly youthful wives; mukuṭa-crowns; kaṭaka-bangles; kaṭi-sūtra-belts; ādi-and so on; ābharaṇa-of all kinds of ornaments; rūpeṇa-in the form; khalu-indeed; dhārayanti-they possess.

The mud on both banks of the River Jambū-nadī, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jāmbū-nada. The denizens of heaven use this gold for various kinds of ornaments. Therefore all the inhabitants of the heavenly planets and their youthful wives are fully decorated with golden helmets, bangles and belts, and thus they enjoy life.

By the arrangement of the Supreme Personality of Godhead, the rivers on some planets produce gold on their banks. The poor inhabitants of this earth, because of their incomplete knowledge, are captivated by a so-called bhagavān who can produce a small quantity of gold. However, it is understood that in a higher planetary system in this material world, the mud on the banks of the Jambū-nadī mixes with jambū juice, reacts with the sunshine in the air, and automatically produces huge quantities of gold. Thus the men and women are decorated there by various golden ornaments, and they look very nice. Unfortunately, on earth there is such a scarcity of gold that the governments of the world try to keep it in reserve and issue paper currency. Because that currency is not backed up by gold, the paper they distribute as money is worthless, but nevertheless the people on earth are very proud of material advancement. In modern times, girls and ladies have ornaments made of plastic instead of gold, and plastic utensils are used instead of golden ones, yet people are very proud of their material wealth. Therefore the people of this age are described as mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (Bhāg. 1.1.10). In other words, they are extremely bad and slow to understand the opulence of the Supreme Personality of Godhead. They have been described as sumanda-matayaḥ because their conceptions are so crippled that they accept a bluffer who produces a little gold to be God. Because they have no gold in their possession, they are actually poverty-stricken, and therefore they are considered unfortunate.

Sometimes these unfortunate people want to be promoted to the heavenly planets to achieve fortunate positions, as described in this verse, but pure devotees of the Lord are not at all interested in such opulence. Indeed, devotees sometimes compare the color of gold to that of bright golden stool. Śrī Caitanya Mahāprabhu has instructed devotees not to be allured by golden ornaments and beautifully decorated women. Na dhanaṁ na janaṁ na sundarīm: a devotee should not be allured by gold. beautiful women or the prestige of having many followers. Śrī Caitanya Mahāprabhu, therefore, confidentially prayed, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "My Lord, please bless Me with Your devotional service. I do not want anything else." A devotee may pray to be delivered from this material world. That is his only aspiration.

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

The humble devotee simply prays to the Lord, "Kindly pick me up from the material world, which is full of varieties of material opulence, and keep me under the shelter of Your lotus feet."

Śrīla Narottama dāsa Ṭhākura prays:

hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta,
karuṇā karaha ei-bāra
narottama-dāsa kaya, nā ṭheliha rāṅgā-pāya,
tomā vine ke āche āmāra

"O my Lord, O son of Nanda Mahārāja, now You are standing before me with Your consort, the daughter of Vṛṣabhānu, Śrīmatī Rādhārāṇī. Kindly accept me as the dust of Your lotus feet. please do not kick me away, for I have no other shelter."

Similarly, Prabodhānanda Sarasvatī indicates that the position of the demigods, who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria (tri-daśa-pūr ākāśa-puṣpāyate). A devotee is never allured by such opulences. He simply aspires to become the dust of the lotus feet of the Lord.

TEXT 22

yas tu mahā-kadambaḥ supārśva-nirūḍho yās tasya koṭarebhyo viniḥsṛtāḥ pañcāyāma-pariṇāhāḥ pañca madhu-dhārāḥ supārśva-śikharāt patantyo 'pareṇātmānam ilāvṛtam anumodayanti.

SYNONYMS

yaḥ-which; tu-but; mahā-kadambaḥ-the tree named Mahākadamba; supārśva-nirūḍhaḥ-which stands on the side of the mountain known as Supārśva; yāḥ-which; tasya-of that; koṭarebhyaḥ-from the hollows; viniḥsṛtāḥ-flowing; pañca-five; āyāma-vyāma, a unit of measurement of about eight feet; pariṇāhāḥ-whose measurement; pañca-five; madhu-dhārāḥ-flows of honey; supārśva-śikharāt-from the top of Supārśva Mountain; patantyaḥ-flowing down; apareṇa-on the western side of Sumeru Mountain; ātmānam-the whole of; ilāvṛtam-Ilāvṛta-varṣa; anumodayanti-make fragrant.

On the side of Supārśva Mountain stands a big tree called Mahākadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyāmas wide. This flowing honey falls incessantly from the top of Supārśva Mountain and flows all around Ilāvṛta-varṣa, beginning from the western side. Thus the whole land is saturated with the pleasing fragrance.

The distance between one hand and another when one spreads both his arms is called a vyāma. This comes to about eight feet. Thus each of the rivers was about forty feet wide, making a total of about two hundred feet.

TEXT 23

yā hy upayuñjānānāṁ mukha-nirvāsito vāyuḥ samantāc chata-yojanam anuvāsayati.

SYNONYMS

yāḥ-which (those flows of honey); hi-indeed; upayuñjānānām-of those who drink; mukha-nirvāsitaḥ vāyuḥ-the air emanating from the mouths; samantāt-all around; śata-yojanam-up to one hundred yojanas (eight hundred miles); anuvāsayati-makes sweetly flavored.

The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.

TEXT 24

evaṁ kumuda-nirūḍho yaḥ śatavalśo nāma vaṭas tasya skandhebhyo nīcīnāḥ payo-dadhi-madhu-ghṛta-guḍānnādy-ambara-śayyāsanābharaṇādayaḥ sarva eva kāma-dughā nadāḥ kumudāgrāt patantas tam uttareṇelāvṛtam upayojayanti.

SYNONYMS

evam-thus; kumuda-nirūḍhaḥ-having grown on Kumuda Mountain; yaḥ-that; śata-valśaḥ nāma-the tree named Śatavalśa (because of having hundreds of trunks); vaṭaḥ-a banyan tree; tasya-of it; skandhebhyaḥ-from the thick branches; nīcīnāḥ-flowing down; payaḥ-milk; dadhi-yogurt; madhu-honey; ghṛta-clarified butter; guḍa-molasses; anna-food grains; ādi-and so on; ambara-clothing; śayyā-bedding; āsana-sitting places; ābharaṇa-ādayaḥ-carrying ornaments and so on; sarve-everything; eva-certainly; kāma-dughāḥ-fulfilling all desires; nadāḥ-big rivers; kumuda-agrāt-from the top of Kumuda Mountain; patantaḥ-flowing; tam-to that; uttareṇa-on the northern side; ilāvṛtam-the land known as Ilāvṛta-varṣa; upayojayanti-give happiness.

Similarly, on Kumuda Mountain there is a great banyan tree, which is called Śatavalśa because it has a hundred main branches. From those branches come many roots, from which many rivers are flowing. These rivers flow down from the top of the mountain to the northern side of Ilāvṛta-varṣa for the benefit of those who live there. Because of these flowing rivers, all the people have ample supplies of milk, yogurt, honey, clarified butter [ghee], molasses, food grains, clothes, bedding, sitting places and ornaments. All the objects they desire are sufficiently supplied for their prosperity, and therefore they are very happy.

The prosperity of humanity does not depend on a demoniac civilization that has no culture and no knowledge but has only gigantic skyscrapers and huge automobiles always rushing down the highways. The products of nature are sufficient. When there is a profuse supply of milk, yogurt, honey, food grains, ghee, molasses, dhotis, saris, bedding, sitting places and ornaments, the residents are actually opulent. When a profuse supply of water from the river inundates the land, all these things can be produced, and there will not be scarcity. This all depends, however, on the performance of sacrifice as described in the Vedic literature.

annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ

"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties." These are the prescriptions given in Bhagavad-gītā (3.14). If people follow these principles in full Kṛṣṇa consciousness, human society will be prosperous, and they will be happy both in this life and in the next.

TEXT 25

yān upajuṣāṇānāṁ na kadācid api prajānāṁ valī-palita-klama-sveda-daurgandhya-jarāmaya-mṛtyu-śītoṣṇa-vaivarṇyopasargādayas tāpa-viśeṣā bhavanti yāvaj jīvaṁ sukhaṁ niratiśayam eva.

SYNONYMS

yān-which (all the products produced because of the flowing rivers mentioned above); upajuṣāṇānām-of persons who are fully utilizing; na-not; kadācit-at any time; api-certainly; prajānām-of the citizens; valī-wrinkles; palita-grey hair; klama-fatigue; sveda-perspiration; daurgandhya-bad odors because of unclean perspiration; jarā-old age; āmaya-disease; mṛtyu-untimely death; śīta-severe cold; uṣṇa-scorching heat; vaivarṇya-fading of the luster of the body; upasarga-troubles; ādayaḥ-and so on; tāpa-of sufferings; viśeṣāḥ-varieties; bhavanti-are; yāvat-as long as; jīvam-life; sukham-happiness; niratiśayam-unlimited; eva-only.

The residents of the material world who enjoy the products of these flowing rivers have no wrinkles on their bodies and no grey hair. They never feel fatigue, and perspiration does not give their bodies a bad odor. They are not afflicted by old age, disease or untimely death, they do not suffer from chilly cold or scorching heat, nor do their bodies lose their luster. They all live very happily, without anxieties, until death.

This verse hints at the perfection of human society even within this material world. The miserable conditions of this material world can be corrected by a sufficient supply of milk, yogurt, honey, ghee, molasses, food grains, ornaments, bedding, sitting places and so on. This is human civilization. Ample food grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through cow protection. Abundant honey can be obtained if the forests are protected. Unfortunately, in modern civilization, men are busy killing the cows that are the source of yogurt, milk and ghee, they are cutting down all the trees that supply honey, and they are opening factories to manufacture nuts, bolts, automobiles and wine instead of engaging in agriculture. How can the people be happy? They must suffer from all the misery of materialism. Their bodies become wrinkled and gradually deteriorate until they become almost like dwarves, and a bad odor emanates from their bodies because of unclean perspiration resulting from eating all kinds of nasty things. This is not human civilization. If people actually want happiness in this life and want to prepare for the best in the next life, they must adopt a Vedic civilization. In a Vedic civilization, there is a full supply of all the necessities mentioned above.

TEXT 26

kuraṅga-kurara-kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nāradādayo viṁśati-girayo meroḥ karṇikāyā iva kesara-bhūtā mūla-deśe parita upakḷptāḥ.

SYNONYMS

kuraṅga-Kuraṅga; kurara-Kurara; kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nārada-the names of mountains; ādayaḥ-and so on; viṁśati-girayaḥ-twenty mountains; meroḥ-of Sumeru Mountain; karṇikāyāḥ-of the whorl of the lotus; iva-like; kesara-bhūtāḥ-as filaments; mūla-deśe-at the base; paritaḥ-all around; upakḷptāḥ-arranged by the Supreme Personality of Godhead.

There are other mountains beautifully arranged around the foot of Mount Meru like the filaments around the whorl of a lotus flower. Their names are Kuraṅga, Kurara, Kusumbha, Vaikaṅka, Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha, Sinīvāsa, Kapila, Śaṅkha, Vaidūrya, Jārudhi, Haṁsa, Ṛṣabha, Nāga, Kālañjara and Nārada.

TEXT 27

jaṭhara-devakūṭau meruṁ pūrveṇāṣṭādaśa-yojana-sahasram udagāyatau dvi-sahasraṁ pṛthu-tuṅgau bhavataḥ; evam apareṇa pavana-pāriyātrau dakṣiṇena kailāsa-karavīrau prāg-āyatāv evam uttaratas triśṛṅga-makarāv aṣṭabhir etaiḥ parisṛto 'gnir iva paritaś cakāsti kāñcana-giriḥ.

SYNONYMS

jaṭhara-devakūṭau-two mountains named Jaṭhara and Devakūṭa; merum-Sumeru Mountain; pūrveṇa-on the eastern side; aṣṭādaśa-yojana-sahasram-eighteen thousand yojanas; udagāyatau-stretching from north to south; dvi-sahasram-two thousand yojanas; pṛthu-tuṅgau-in width and height; bhavataḥ-there are; evam-similarly; apareṇa-on the western side; pavana-pāriyātrau-two mountains named Pavana and Pāriyātra; dakṣiṇena-on the southern side; kailāsa-karavīrau-two mountains named Kailāsa and Karavīra; prāk-āyatau-expanding east and west; evam-similarly; uttarataḥ-on the northern side; triśṛṅga-makarau-two mountains named Triśṛṅga and Makara; aṣṭabhiḥ etaiḥ-by these eight mountains; parisṛtaḥ-surrounded; agniḥ iva-like fire; paritaḥ-all over; cakāsti-brilliantly shines; kāñcana-giriḥ-the golden mountain named Sumeru, or Meru.

On the eastern side of Sumeru Mountain are two mountains named Jaṭhara and Devakūṭa, which extend to the north and south for 18,000 yojanas [144,000 miles]. Similarly, on the western side of Sumeru are two mountains named Pavana and Pāriyātra, which also extend north and south for the same distance. On the southern side of Sumeru are two mountains named Kailāsa and Karavīra, which extend east and west for 18,000 yojanas, and on the northern side of Sumeru, extending for the same distance east and west, are two mountains named Triśṛṅga and Makara. The width and height of all these mountains is 2,000 yojanas [16,000 miles]. Sumeru, a mountain of solid gold shining as brilliantly as fire, is surrounded by these eight mountains.

TEXT 28

meror mūrdhani bhagavata ātma-yoner madhyata upakḷptāṁ purīm ayuta-yojana-sāhasrīṁ sama-caturasrāṁ śātakaumbhīṁ vadanti.

SYNONYMS

meroḥ-of Sumeru Mountain; mūrdhani-on the head; bhagavataḥ-of the most powerful being; ātma-yoneḥ-of Lord Brahmā; madhyataḥ-in the middle; upakḷptām-situated; purīm-the great township; ayuta-yojana-ten thousand yojanas; sāhasrīm-one thousand; sama-caturasrām-of the same length on all sides; śāta-kaumbhīm-made entirely of gold; vadanti-the great learned sages say.

In the middle of the summit of Meru is the township of Lord Brahmā. Each of its four sides is calculated to extend for ten million yojanas [eighty million miles]. It is made entirely of gold, and therefore learned scholars and sages call it Śātakaumbhī.

TEXT 29

tām anuparito loka-pālānām aṣṭānāṁ yathā-diśaṁ yathā-rūpaṁ turīya-mānena puro 'ṣṭāv upakḷptāḥ.

SYNONYMS

tām-that great township named Brahmapurī; anuparitaḥ-surrounding; loka-pālānām-of the governors of the planets; aṣṭānām-eight; yathā-diśam-according to the directions; yathā-rūpam-in exact conformity with the township of Brahmapurī; turīya-mānena-by measurement only one fourth; puraḥ-townships; aṣṭau-eight; upakḷptāḥ-situated.

Surrounding Brahmapurī in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmapurī but are one fourth the size.

Śrīla Viśvanātha Cakravartī Ṭhākura confirms that the townships of Lord Brahmā and the eight subordinate governors of the planetary systems, beginning with Indra, are mentioned in other Purāṇas.

merau nava-pūrāṇi syur
manovaty amarāvatī
tejovatī saṁyamanī
tathā kṛṣṇāṅganā parā
śraddhāvatī gandhavatī
tathā cānyā mahodayā
yaśovatī ca brahmendra
bahyādīnāṁ yathā-kramam

Brahmā's township is known as Manovatī, and those of his assistants such as Indra and Agni are known as Amarāvatī, Tejovatī, Saṁyamanī, Kṛṣṇāṅganā, Śraddhāvatī, Gandhavatī, Mahodayā and Yaśovatī. Brahmapurī is situated in the middle, and the other eight purīs surround it in all directions.

Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth Chapter of the Śrīmad-Bhāgavatam, entitled, "A Description of Jambūdvīpa."

Chapter Seventeen

The Descent of the River Ganges

The Seventeenth Chapter describes the origin of the Ganges River and how it flows in and around Ilāvṛta-varṣa. There is also a description of the prayers Lord Śiva offers to Lord Saṅkarṣaṇa, part of the quadruple expansions of the Supreme Personality of Godhead. Lord Viṣṇu once approached Bali Mahārāja while the King was performing a sacrifice. The Lord appeared before him as Trivikrama, or Vāmana, and begged alms from the King in the form of three steps of land. With two steps, Lord Vāmana covered all three planetary systems and pierced the covering of the universe with the toes of His left foot. A few drops of water from the Causal Ocean leaked through this hole and fell on the head of Lord Śiva, where they remained for one thousand millenniums. These drops of water are the sacred Ganges River. It first flows onto the heavenly planets, which are located on the soles of Lord Viṣṇu's feet. The Ganges River is known by many names, such as the Bhāgīrathī and the Jāhnavī. It purifies Dhruvaloka and the planets of the seven sages because both Dhruva and the sages have no other desire than to serve the Lord's lotus feet.

The Ganges River, emanating from the lotus feet of the Lord, inundates the heavenly planets, especially the moon, and then flows through Brahmapurī atop Mount Meru. Here the river divides into four branches (known as Sītā, Alakanandā, Cakṣu and Bhadrā), which then flow down to the ocean of salt water. The branch known as Sītā flows through Śekhara-parvata and Gandhamādana-parvata and then flows down to Bhadrāśva-varṣa, where it mixes with the ocean of salt water in the West. The Cakṣu branch flows through Mālyavān-giri and, after reaching Ketumāla-varṣa, mixes with the ocean of salt water in the West. The branch known as Bhadrā flows onto Mount Meru, Mount Kumuda, and the Nīla, Śveta and Śṛṅgavān mountains before it reaches Kuru-deśa, where it flows into the ocean of salt water in the north. The Alakanandā branch flows through Brahmālaya, crosses over many mountains, including Hemakūṭa and Himakūṭa, and then reaches Bhārata-varṣa, where it flows into the southern side of the ocean of salt water. Many other rivers and their branches flow through the nine varṣas.

The tract of land known as Bhārata-varṣa is the field of activities, and the other eight varṣas are for persons who are meant to enjoy heavenly comfort. In each of these eight beautiful provinces, the celestial denizens enjoy various standards of material comfort and pleasure. A different incarnation of the Supreme Personality of Godhead distributes His mercy in each of the nine varṣas of Jambūdvīpa.

In the Ilāvṛta-varṣa, Lord Śiva is the only male. There he lives with his wife, Bhavānī, who is attended by many maidservants. If any other male enters that province, Bhavānī curses him to become a woman. Lord Śiva worships Lord Saṅkarṣaṇa by offering various prayers, one of which is as follows: "My dear Lord, please liberate all Your devotees from material life and bind all the nondevotees to the material world. Without Your mercy, no one can be released from the bondage of material existence."

TEXT 1

śrī-śuka uvāca

tatra bhagavataḥ sākṣād yajña-liṅgasya viṣṇor vikramato vāma-pādāṅguṣṭha-nakha-nirbhinnordhvāṇḍa-kaṭāha-vivareṇāntaḥ-praviṣṭā yā bāhya-jala-dhārā tac-caraṇa-paṅkajāvanejanāruṇa-kiñjalkoparañjitākhila-jagad-agha-malāpahopasparśanāmalā sākṣād bhagavat-padīty anupalakṣita-vaco 'bhidhīyamānāti-mahatā kālena yuga-sahasropalakṣaṇena divo mūrdhany avatatāra yat tad viṣṇu-padam āhuḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tatra-at that time; bhagavataḥ-of the incarnation of the Supreme Personality of Godhead; sākṣāt-directly; yajña-liṅgasya-the enjoyer of the results of all sacrifices; viṣṇoḥ-of Lord Viṣṇu; vikramataḥ-while taking His second step; vāma-pāda-of His left leg; aṅguṣṭha-of the big toe; nakha-by the nail; nirbhinna-pierced; ūrdhva-upper; aṇḍa-kaṭāha-the covering of the universe (consisting of seven layers-earth, water, fire, etc.); vivareṇa-through the bole; antaḥ-praviṣṭā-having entered the universe; yā-which; bāhya-jala-dhārā-the flow of water from the Causal Ocean outside the universe; tat-of Him; caraṇa-paṅkaja-of the lotus feet; avanejana-by the washing; aruṇa-kiñjalka-by reddish powder; uparañjitā-being colored; akhila-jagat-of the whole world; agha-mala-the sinful activities; apahā-destroys; upasparśana-the touching of which; amalā-completely pure; sākṣāt-directly; bhagavat-padī-emanating from the lotus feet of the Supreme Personality of Godhead; iti-thus; anupalakṣita-described; vacaḥ-by the name; abhidhīyamānā-being called; ati-mahatā kālena-after a long time; yuga-sahasra-upalakṣaṇena-consisting of one thousand millenniums; divaḥ-of the sky; mūrdhani-on the head (Dhruvaloka); avatatāra-descended; yat-which; tat-that; viṣṇu-padam-the lotus feet of Lord Viṣṇu; āhuḥ-they call.

Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Viṣṇupadī. Later she received other names like Jāhnavī and Bhāgīrathī. After one thousand millenniums, the water of the Ganges descended on Dhruvaloka, the topmost planet in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Viṣṇupada ["situated on Lord Viṣṇu's lotus feet"].

In this verse, Śukadeva Gosvāmī describes the glories of the Ganges River. The water of the Ganges is called patita-pāvanī, the deliverer of all sinful living beings. It is a proven fact that a person who regularly bathes in the Ganges is purified both externally and internally. Externally his body becomes immune to all kinds of disease, and internally he gradually develops a devotional attitude toward the Supreme Personality of Godhead. Throughout India, many thousands of people live on the banks of the Ganges, and by regularly bathing in her waters, they are undoubtedly being purified both spiritually and materially. Many sages, including Śaṅkarācārya, have composed prayers in praise of the Ganges, and the land of India itself has become glorious because such rivers as the Ganges, Yamunā, Godāvarī, Kāverī, Kṛṣṇā and Narmadā flow there. Anyone living on the land adjacent to these rivers is naturally advanced in spiritual consciousness. Śrīla Madhvācārya says:

vārāhe vāma-pādaṁ tu
tad-anyeṣu tu dakṣiṇam
pādaṁ kalpeṣu bhagavān
ujjahāra trivikramaḥ

Standing on His right foot and extending His left to the edge of the universe, Lord Vāmana became known as Trivikrama, the incarnation who performed three heroic deeds.

TEXT 2

yatra ha vāva vīra-vrata auttānapādiḥ parama-bhāgavato 'smat-kula-devatā-caraṇāravindodakam iti yām anusavanam utkṛṣyamāṇa-bhagavad-bhakti-yogena dṛḍhaṁ klidyamānāntar-hṛdaya autkaṇṭhya-vivaśāmīlita-locana-yugala-kuḍmala-vigalitāmala-bāṣpa-kalayābhivyajyamāna-roma-pulaka-kulako 'dhunāpi paramādareṇa śirasā bibharti.

SYNONYMS

yatra ha vāva-in Dhruvaloka; vīra-vrataḥ-firmly determined; auttānapādiḥ-the famous son of Mahārāja Uttānapāda; parama-bhāgavataḥ-the most exalted devotee; asmat-our; kula-devatā-of the family Deity; caraṇa-aravinda-of the lotus feet; udakam-in the water; iti-thus; yām-which; anusavanam-constantly; utkṛṣyamāṇa-being increased; bhagavat-bhakti-yogena-by devotional service unto the Lord; dṛḍham-greatly; klidyamāna-antaḥ-hṛdayaḥ-being softened within the core of his heart; autkaṇṭhya-by great anxiety; vivaśa-spontaneously; amīlita-slightly open; locana-of eyes; yugala-pair; kuḍmala-from the flowerlike; vigalita-emanating; amala-uncontaminated; bāṣpa-kalayā-with tears; abhivyajyamāna-being manifested; roma-pulaka-kulakaḥ-whose symptoms of ecstasy on the body; adhunā api-even now; parama-ādareṇa-with great reverence; śirasā-by the head; bibharti-he bears.

Dhruva Mahārāja, the famous son of Mahārāja Uttānapāda, is known as the most exalted devotee of the Supreme Lord because of his firm determination in executing devotional service. Knowing that the sacred Ganges water washes the lotus feet of Lord Viṣṇu, Dhruva Mahārāja, situated on his own planet, to this very day accepts that water on his head with great devotion. Because he constantly thinks of Kṛṣṇa very devoutly within the core of his heart, he is overcome with ecstatic anxiety. Tears flow from his half-open eyes, and eruptions appear on his entire body.

When a person is firmly fixed in devotional service to the Supreme Personality of Godhead, he is described as vīra-vrata, fully determined. Such a devotee increases his ecstasy in devotional service more and more. Thus as soon as he remembers Lord Viṣṇu, his eyes fill with tears. This is a symptom of a mahā-bhāgavata. Dhruva Mahārāja maintained himself in that devotional ecstasy, and Śrī Caitanya Mahāprabhu also gave us a practical example of transcendental ecstasy when He lived at Jagannātha Purī. His pastimes there are fully narrated in Caitanya-caritāmṛta.

TEXT 3

tataḥ sapta ṛṣayas tat prabhāvābhijñā yāṁ nanu tapasa ātyantikī siddhir etāvatī bhagavati sarvātmani vāsudeve 'nuparata-bhakti-yoga-lābhenaivopekṣitānyārthātma-gatayo muktim ivāgatāṁ mumukṣava iva sabahu-mānam adyāpi jaṭā-jūṭair udvahanti.

SYNONYMS

tataḥ-thereafter; sapta ṛṣayaḥ-the seven great sages (beginning with Marīci); tat prabhāva-abhijñāḥ-who knew very well the influence of the Ganges River; yām-this Ganges water; nanu-indeed; tapasaḥ-of our austerities; ātyantikī-the ultimate; siddhiḥ-perfection; etāvatī-this much; bhagavati-the Supreme Personality of Godhead; sarva-ātmani-in the all-pervading; vāsudeve-Kṛṣṇa; anuparata-continuous; bhakti-yoga-of the mystic process of devotional service; lābhena-simply by achieving this platform; eva-certainly; upekṣita-neglected; anya-other; artha-ātma-gatayaḥ-all other means of perfection (namely religion, economic development, sense gratification and liberation); muktim-liberation from material bondage; iva-like; āgatām-obtained; mumukṣavaḥ-persons desiring liberation; iva-like; sa-bahu-mānam-with great honor; adya api-even now; jaṭā-jūṭaiḥ-with matted locks of hair; udvahanti-they carry.

The seven great sages [Marīci, Vasiṣṭha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jñānīs think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.

Transcendentalists are divided into two primary groups: the nirviśeṣa-vādīs, or impersonalists, and the bhaktas, or devotees. The impersonalists do not accept spiritual varieties of life. They want to merge into the existence of the Supreme Lord in His Brahman feature (the brahmajyoti). The devotees, however, desire to take part in the transcendental activities of the Supreme Lord. In the upper planetary system, the topmost planet is Dhruvaloka, and beneath Dhruvaloka are the seven planets occupied by the great sages, beginning with Marīci, Vasiṣṭha and Atri. All these sages regard devotional service as the highest perfection of life. Therefore they all carry the holy water of the Ganges on their heads. This verse proves that for one who has achieved the platform of pure devotional service, nothing else is important, even so-called liberation (kaivalya). Śrīla Śrīdhara Svāmī states that only by achieving pure devotional service of the Lord can one give up all other engagements as insignificant. Prabodhānanda Sarasvatī confirms his statement as follows:

kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

Śrī Caitanya Mahāprabhu has perfectly enunciated and broadcast the process of bhakti-yoga. Consequently, for one who has taken shelter at the lotus feet of Śrī Caitanya Mahāprabhu, the highest perfection of the Māyāvādīs, kaivalya, or becoming one with the Supreme, is considered hellish, to say nothing of the karmīs' aspiration to be promoted to the heavenly planets. Devotees consider such goals to be worthless phantasmagoria. There are also yogīs, who try to control their senses, but they can never succeed without coming to the stage of devotional service. The senses are compared to poisonous snakes, but the senses of a bhakta engaged in the service of the Lord are like snakes with their poisonous fangs removed. The yogī tries to suppress his senses, but even great mystics like Viśvāmitra fail in the attempt. Viśvāmitra was conquered by his senses when he was captivated by Menakā during his meditation. She later gave birth to Śakuntalā. The wisest persons in the world, therefore, are the bhakti-yogīs, as Lord Kṛṣṇa confirms in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."

TEXT 4

tato 'neka-sahasra-koṭi-vimānānīka-saṅkula-deva-yānenāvatar-antīndu maṇḍalam āvārya brahma-sadane nipatati.

SYNONYMS

tataḥ-after purifying the seven planets of the seven great sages; aneka-many; sahasra-thousands; koṭi-of millions; vimāna-anīka-with contingents of airplanes; saṅkula-congested; deva-yānena-by the spaceways of the demigods; avatarantī-descending; indu-maṇḍalam-the moon planet; āvārya-inundated; brahma-sadane-to the abode of Lord Brahmā atop Sumeru-parvata; nipatati-falls down.

After purifying the seven planets near Dhruvaloka [the polestar], the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord Brahmā's abode atop Mount Meru.

We should always remember that the Ganges River comes from the Causal Ocean, beyond the covering of the universe. After the water of the Causal Ocean leaks through the hole created by Lord Vāmanadeva, it flows down to Dhruvaloka (the polestar) and then to the seven planets beneath Dhruvaloka. Then it is carried to the moon by innumerable celestial airplanes, and then it falls to the top of Mount Meru, which is known as Sumeru-parvata. In this way, the water of the Ganges finally reaches the lower planets and the peaks of the Himalayas, and from there it flows through Hardwar and throughout the plains of India, purifying the entire land. How the Ganges water reaches the various planets from the top of the universe is explained herein. Celestial airplanes carry the water from the planets of the sages to other planets. So-called advanced scientists of the modern age are trying to go to the higher planets, but at the same time they are experiencing a power shortage on earth. If they were actually capable scientists, they could personally go by airplane to other planets, but this they are unable to do. Having now given up their moon excursions, they are attempting to go to other planets, but without success.

TEXT 5

tatra caturdhā bhidyamānā caturbhir nāmabhiś catur-diśam abhispandantī nada-nadī-patim evābhiniviśati sītālakanandā cakṣur bhadreti.

SYNONYMS

tatra-there (on top of Mount Meru); caturdhā-into four branches; bhidyamānā-being divided; caturbhiḥ-with four; nāmabhiḥ-names; catuḥ-diśam-the four directions (east, west, north and south); abhispandantī-profusely flowing; nada-nadī-patim-the reservoir of all great rivers (the ocean); eva-certainly; abhiniviśati-enters; sītā-alakanandā-Sītā and Alakanandā; cakṣuḥ-Cakṣu; bhadrā-Bhadrā; iti-known by these names.

On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction [east, west, north and south]. These branches, known by the names Sītā, Alakanandā, Cakṣu and Bhadrā, flow down to the ocean.

TEXT 6

sītā tu brahma-sadanāt kesarācalādi-giri-śikharebhyo 'dho 'dhaḥ prasravantī gandhamādana-mūrdhasu patitvāntareṇa bhadrāśva-varṣaṁ prācyāṁ diśi kṣāra-samudram abhipraviśati.

SYNONYMS

sītā-the branch known as Sītā; tu-certainly; brahma-sadanāt-from Brahmapurī; kesarācala-ādi-of Kesarācala and of other great mountains; giri-hills; śikharebhyaḥ-from the tops; adhaḥ adhaḥ-downward; prasravantī-flowing; gandhamādana-of Gandhamādana Mountain; mūrdhasu-on the top; patitvā-falling down; antareṇa-within; bhadrāśva-varṣam-the province known as Bhadrāśva; prācyām-in the western; diśi-direction; kṣāra-samudram-the ocean of salt water; abhipraviśati-enters.

The branch of the Ganges known as the Sītā flows through Brahmapurī atop Mount Meru, and from there it runs down to the nearby peaks of the Kesarācala Mountains, which stand almost as high as Mount Meru itself. These mountains are like a bunch of filaments around Mount Meru. From the Kesarācala Mountains, the Ganges falls to the peak of Gandhamādana Mountain and then flows into the land of Bhadrāśva-varṣa. Finally it reaches the ocean of salt water in the west.

TEXT 7

evaṁ mālyavac-chikharān niṣpatantī tato 'nuparata-vegā ketumālam abhi cakṣuḥ pratīcyāṁ diśi sarit-patiṁ praviśati.

SYNONYMS

evam-in this way; mālyavat-śikharāt-from the top of Mālyavān Mountain; niṣpatantī-falling down; tataḥ-thereafter; anuparata-vegā-whose force is uninterrupted; ketumālam abhi-into the land known as Ketumāla-varṣa; cakṣuḥ-the branch known as Cakṣu; pratīcyām-in the West; diśi-direction; sarit-patim-the ocean; praviśati-enters into.

The branch of the Ganges known as Cakṣu falls onto the summit of Mālyavān Mountain and from there cascades onto the land of Ketumāla-varṣa. The Ganges flows incessantly through Ketumāla-varṣa and in this way also reaches the ocean of salt water in the West.

TEXT 8

bhadrā cottarato meru-śiraso nipatitā giri-śikharād giri-śikharam atihāya śṛṅgavataḥ śṛṅgād avasyandamānā uttarāṁs tu kurūn abhita udīcyāṁ diśi jaladhim abhipraviśati.

SYNONYMS

bhadrā-the branch known as Bhadrā; ca-also; uttarataḥ-to the northern side; meru-śirasaḥ-from the top of Mount Meru; nipatitā-having fallen; giri-śikharāt-from the peak of Kumuda Mountain; giri-śikharam-to the peak of Nīla Mountain; atihāya-passing over as if not touching; śṛṅgavataḥ-of the mountain known as Śṛṅgavān; śṛṅgāt-from the peak; avasyandamānā-flowing; uttarān-the northern; tu-but; kurūn-the land known as Kuru; abhitaḥ-on all sides; udīcyām-in the northern; diśi-direction; jaladhim-the ocean of salt water; abhipraviśati-enters into.

The branch of the Ganges known as Bhadrā flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Nīla, Śveta Mountain and Śṛṅgavān Mountain in succession. Then it runs down into the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north.

TEXT 9

tathaivālakanandā dakṣiṇena brahma-sadanād bahūni giri-kūṭāny atikramya hemakūṭād dhaimakūṭāny ati-rabhasatara-raṁhasā luṭhayantī bhāratam abhivarṣaṁ dakṣiṇasyāṁ diśi jaladhim abhipraviśati yasyāṁ snānārthaṁ cāgacchataḥ puṁsaḥ pade pade 'śvamedha-rājasūyādīnāṁ phalaṁ na durlabham iti.

SYNONYMS

tathā eva-similarly; alakanandā-the branch known as Alakanandā; dakṣiṇena-by the southern side; brahma-sadanāt-from the city known as Brahmapurī; bahūni-many; giri-kūṭāni-the tops of mountains; atikramya-crossing over; hemakūṭāt-from Hemakūṭa Mountain; haimakūṭāni-and Himakūṭa; ati-rabhasatara-more fiercely; raṁhasā-with great force; luṭhayantī-plundering; bhāratam abhivarṣam-on all sides of Bhārata-varṣa; dakṣiṇasyām-in the southern; diśi-direction; jaladhim-the ocean of salt water; abhipraviśati-enters into; yasyām-in which; snāna-artham-for bathing; ca-and; āgacchataḥ-of one who is coming; puṁsaḥ-a person; pade pade-at every step; aśvamedha-rājasūya-ādīnām-of great sacrifices like the Aśvamedha yajña and Rājasūya yajña; phalam-the result; na-not; durlabham-very difficult to obtain; iti-thus.

Similarly, the branch of the Ganges known as Alakanandā flows from the southern side of Brahmapurī [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Hemakūṭa and Himakūṭa. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bhārata-varṣa, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Rājasūya and Aśvamedha yajñas.

The place where the Ganges flows into the salt water of the Bay of Bengal is still known as Gaṅgā-sāgara, or the meeting place of the Ganges and the Bay of Bengal. On Makara-saṅkrānti, in the month of January–February, thousands of people still go there to bathe, hoping to be liberated. That they can actually be liberated in this way is confirmed herein. For those who bathe in the Ganges at any time, the results of great sacrifices like the Aśvamedha and Rājasūya yajñas are not at all difficult to achieve. Most people in India are still inclined to bathe in the Ganges, and there are many places where they can do so. At Prayāga (Allahabad), many thousands of people gather during the month of January to bathe in the confluence of the Ganges and Yamunā. Afterward, many of them go to the confluence of the Bay of Bengal and the Ganges to take bath there. Thus it is a special facility for all the people of India that they can bathe in the water of the Ganges at so many places of pilgrimage.

TEXT 10

anye ca nadā nadyaś ca varṣe varṣe santi bahuśo merv-ādi-giri-duhitaraḥ śataśaḥ.

SYNONYMS

anye-many others; ca-also; nadāḥ-rivers; nadyaḥ-small rivers; ca-and; varṣe varṣe-in each tract of land; santi-are; bahuśaḥ-of many varieties; meru-ādi-giri-duhitaraḥ-daughters of the mountains beginning with Meru; śataśaḥ-in the hundreds.

Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches.

TEXT 11

tatrāpi bhāratam eva varṣaṁ karma-kṣetram anyāny aṣṭa varṣāṇi svargiṇāṁ puṇya-śeṣopabhoga-sthānāni bhaumāni svarga-padāni vyapadiśanti.

SYNONYMS

tatra api-out of all of them; bhāratam-known as Bhārata-varṣa; eva-certainly; varṣam-the tract of land; karma-kṣetram-the field of activities; anyāni-the others; aṣṭa varṣāṇi-eight tracts of land; svargiṇām-of the living entities elevated to the heavenly planets by extraordinary pious activities; puṇya-of the results of pious activities; śeṣa-of the remainder; upabhoga-sthānāni-the places for material enjoyment; bhaumāni svarga-padāni-as the heavenly places on earth; vyapadiśanti-they designate.

Among the nine varṣas, the tract of land known as Bhārata-varṣa is understood to be the field of fruitive activities. Learned scholars and saintly persons declare the other eight varṣas to be meant for very highly elevated pious persons. After returning from the heavenly planets, they enjoy the remaining results of their pious activities in these eight earthly varṣas.

The heavenly places of enjoyment are divided into three groups: the celestial heavenly planets, the heavenly places on earth, and the bila heavenly places, which are found in the lower regions. Among these three classes of heavenly places (bhauma-svarga-pada-ni), the heavenly places on earth are the eight varṣas other than Bhārata-varṣa. In Bhagavad-gītā (9.21) Kṛṣṇa says, kṣīṇe puṇye martya-lokaṁ viśanti: when the persons living in the heavenly planets exhaust the results of their pious activities, they return to this earth. In this way, they are elevated to the heavenly planets, and then they again fall to the earthly planets. This process is known as brahmāṇḍa bhramaṇa, wandering up and down throughout the universes. Those who are intelligent-in other words, those who have not lost their intelligence-do not involve themselves in this process of wandering up and down. They take to the devotional service of the Lord so that they can ultimately penetrate the covering of this universe and enter the spiritual kingdom. Then they are situated on one of the planets known as Vaikuṇṭhaloka or, still higher. Kṛṣṇaloka (Goloka Vṛndāvana). A devotee is never caught in the process of being promoted to the heavenly planets and again coming down. Therefore Śrī Caitanya Mahāprabhu says:

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
[Cc. Madhya 19.151]

Among all the living entities wandering throughout the universe, one who is most fortunate comes in contact with a representative of the Supreme Personality of Godhead and thus gets the opportunity to execute devotional service. Those who are sincerely seeking the favor of Kṛṣṇa come in contact with a guru, a bona fide representative of Kṛṣṇa. The Māyāvādīs indulging in mental speculation and the karmīs desiring the results of their actions cannot become gurus. A guru must be a direct representative of Kṛṣṇa who distributes the instructions of Kṛṣṇa without any change. Thus only the most fortunate persons come in contact with the guru. As confirmed in the Vedic literatures, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] one has to search out a guru to understand the affairs of the spiritual world. Śrīmad-Bhāgavatam also confirms this point. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: [SB 11.3.21] one who is very interested in understanding the activities in the spiritual world must search out a guru-a bona fide representative of Kṛṣṇa. From all angles of vision, therefore, the word guru is especially meant for the bona fide representative of Kṛṣṇa and no one else. Padma Purāṇa states, avaiṣṇavo gurur na syāt: one who is not a Vaiṣṇava, or who is not a representative of Kṛṣṇa, cannot be a guru. Even the most qualified brāhmaṇa cannot become a guru if he is not a representative of Kṛṣṇa. Brāhmaṇas are supposed to acquire six kinds of auspicious qualifications: they become very learned scholars (paṭhana) and very qualified teachers (pāṭhana); they become expert in worshiping the Lord or the demigods (yajana), and they teach others how to execute this worship (yājana); they qualify themselves as bona fide persons to receive alms from others (pratigraha), and they distribute the wealth in charity (dāna). Yet even a brāhmaṇa possessing these qualifications cannot become a guru unless he is the representative of Kṛṣṇa (gurur na syāt). Vaiṣṇavaḥ śva-paco guruḥ: but a Vaiṣṇava, a bona fide representative of the Supreme Personality of Godhead, Viṣṇu, can become a guru, even if he is śva-paca, a member of a family of dog-eaters. Of the three divisions of heavenly planets (svarga-loka), bhauma-svarga is sometimes accepted as the tract of land in Bhārata-varṣa known as Kashmir. In this region there are certainly good facilities for material sense enjoyment, but this is not the business of a pure transcendentalist. Rūpa Gosvāmī describes the engagement of a pure transcendentalist as follows:

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Those who fully engage in devotional service to Kṛṣṇa just to please Him are not interested in the three divisions of heavenly places, namely, divya-svarga, bhauma-svarga and bila-svarga.

TEXT 12

eṣu puruṣāṇām ayuta-puruṣāyur-varṣāṇāṁ deva-kalpānāṁ nāgāyuta-prāṇānāṁ vajra-saṁhanana-bala-vayo-moda-pramudita-mahā-saurata-mithuna-vyavāyāpavarga-varṣa-dhṛtaika-garbha-kalatrāṇāṁ tatra tu tretā-yuga-samaḥ kālo vartate.

SYNONYMS

eṣu-in these (eight) varṣas, or tracts of land; puruṣāṇām-of all the men; ayuta-ten thousand; puruṣa-by the measure of men; āyuḥ-varṣāṇām-of those whose years of life; deva-kalpānām-who are like the demigods; nāga-ayuta-prāṇānām-having the strength of ten thousand elephants; vajra-saṁhanana-by bodies as solid as thunderbolts; bala-by bodily strength; vayaḥ-by youth; moda-by abundant sense enjoyment; pramudita-being excited; mahā-saurata-a great deal of sexual; mithuna-combinations of man and woman; vyavāya-apavarga-at the end of their period of sexual enjoyment; varṣa-in the last year; dhṛta-eka-garbha-who conceive one child; kalatrāṇām-of those who have wives; tatra-there; tu-but; tretā-yuga-samaḥ-exactly like the Tretā-yuga (when there is no tribulation); kālaḥ-time; vartate-exists.

In these eight varṣas, or tracts of land, human beings live ten thousand years according to earthly calculations. All the inhabitants are almost like demigods. They have the bodily strength of ten thousand elephants. Indeed, their bodies are as sturdy as thunderbolts. The youthful duration of their lives is very pleasing, and both men and women enjoy sexual union with great pleasure for a long time. After years of sensual pleasure-when a balance of one year of life remains-the wife conceives a child. Thus the standard of pleasure for the residents of these heavenly regions is exactly like that of the human beings who lived during Tretā-yuga.

There are four yugas: Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. During the first yuga, Satya-yuga, people were very pious. Everyone practiced the mystic yoga system for spiritual understanding and realization of God. Because everyone was always absorbed in samādhi, no one was interested in material sense enjoyment. During Tretā-yuga, people enjoyed sense pleasure without tribulations. Material miseries began in Dvāpara-yuga, but they were not very stringent. Stringent material miseries really began from the advent of Kali-yuga.

Another point in this verse is that in all eight of these heavenly varṣas, although men and women enjoy sex pleasure, there is no pregnancy. Pregnancy takes place only in lower-grade life. For example, animals like dogs and hogs become pregnant twice a year, and each time they beget at least half a dozen offspring. Even lower species of life such as snakes give birth to hundreds of young at one time. This verse informs us that in grades of life higher than ours, pregnancy occurs once in a lifetime. People still have sex life, but there is no pregnancy. In the spiritual world, people are not very attracted to sex life, due to their exalted devotional attitude. Practically speaking, there is no sex life in the spiritual world, but even if sometimes it does occur, there is no pregnancy at all. On the planet earth, however, human beings do become pregnant, although the tendency is to avoid having children. In this sinful age of Kali, people have even taken to the process of killing the child in the womb. This is the most degraded practice; it can only perpetuate the miserable material conditions of those who perform it.

TEXT 13

yatra ha deva-patayaḥ svaiḥ svair gaṇa-nāyakair vihita-mahārhaṇāḥ sarvartu-kusuma-stabaka-phala-kisalaya-śriyānamyamāna-viṭapa-latā-viṭapibhir upaśumbhamāna-rucira-kānanāśramāyatana-varṣa-giri-droṇīṣu tathā cāmala-jalāśayeṣu vikaca-vividha-nava-vanaruhāmoda-mudita-rāja-haṁsa-jala-kukkuṭa-kāraṇḍava-sārasa-cakravākādibhir madhukara-nikarākṛtibhir upakūjiteṣu jala-krīḍādibhir vicitra-vinodaiḥ sulalita-sura-sundarīṇāṁ kāma-kalila-vilāsa-hāsa-līlāvalokākṛṣṭa-mano-dṛṣṭayaḥ svairaṁ viharanti.

SYNONYMS

yatra ha-in those eight tracts of land; deva-patayaḥ-the lords of the demigods, such as Lord Indra; svaiḥ svaiḥ-by their own respective; gaṇa-nāyakaiḥ-leaders of the servants; vihita-furnished with; mahā-arhaṇāḥ-valuable gifts, such as sandalwood pulp and garlands; sarva-ṛtu-in all seasons; kusuma-stabaka-of bunches of flowers; phala-of fruits; kisalaya-śriyā-by the opulences of shoots; ānamyamāna-being bent down; viṭapa-whose branches; latā-and creepers; viṭapibhiḥ-by many trees; upaśumbhamāna-being fully decorated; rucira-beautiful; kānana-gardens; āśrama-āyatana-and many hermitages; varṣa-giri-droṇīṣu-the valleys between the mountains designating the borders of the tracts of land; tathā-as well as; ca-also; amala-jala-āśayeṣu-in lakes with clear water; vikaca-just fructified; vividha-varieties; nava-vanaruha-āmoda-by the fragrance of lotus flowers; mudita-enthused; rāja-haṁsa-great swans; jala-kukkuṭa-water fowl; kāraṇḍava-aquatic birds called kāraṇḍavas; sārasa-cranes; cakravāka-ādibhiḥ-by birds known as cakravākas and so on; madhukara-nikara-ākṛtibhiḥ-by the bumblebees; upakūjiteṣu-which were made to resound; jala-krīḍā-ādibhiḥ-such as water sports; vicitra-various; vinodaiḥ-by pastimes; su-lalita-attractive; sura-sundarīṇām-of the women of the demigods; kāma-from lust; kalila-born; vilāsa-pastimes; hāsa-smiling; līlā-avaloka-by playful glances; ākṛṣṭa-manaḥ-whose minds are attracted; dṛṣṭayaḥ-and whose vision is attracted; svairam-very freely; viharanti-engage in sportive enjoyment.

In each of those tracts of land, there are many gardens filled with flowers and fruits according to the season, and there are beautifully decorated hermitages as well. Between the great mountains demarcating the borders of those lands lie enormous lakes of clear water filled with newly grown lotus flowers. Aquatic birds such as swans, ducks, water chickens, and cranes become greatly excited by the fragrance of lotus flowers, and the charming sound of bumblebees fills the air. The inhabitants of those lands are important leaders among the demigods. Always attended by their respective servants, they enjoy life in gardens alongside the lakes. In this pleasing situation, the wives of the demigods smile playfully at their husbands and look upon them with lusty desires. All the demigods and their wives are constantly supplied with sandalwood pulp and flower garlands by their servants. In this way, all the residents of the eight heavenly varṣas enjoy, attracted by the activities of the opposite sex.

Here is a description of the lower heavenly planets. The inhabitants of those planets enjoy life in a pleasing atmosphere of clear lakes filled with newly grown lotus flowers and gardens filled with fruits, flowers, various kinds of birds and humming bees. In that atmosphere they enjoy life with their very beautiful wives, who are always sexually stimulated. Nonetheless, they are all devotees of the Supreme Personality of Godhead, as will be explained in subsequent verses. The inhabitants of this earth also desire such heavenly enjoyment, but when they somehow or other achieve imitation pleasures like sex and intoxication, they completely forget the service of the Supreme Lord. In the heavenly planets, however, although the residents enjoy superior sense gratification, they never forget their positions as eternal servants of the Supreme Being.

TEXT 14

navasv api varṣeṣu bhagavān nārāyaṇo mahā-puruṣaḥ puruṣāṇāṁ tad-anugrahāyātma-tattva-vyūhenātmanādyāpi sannidhīyate.

SYNONYMS

navasu-in the nine; api-certainly; varṣeṣu-tracts of land known as varṣas; bhagavān-the Supreme Personality of Godhead; nārāyaṇaḥ-Lord Viṣṇu; mahā-puruṣaḥ-the Supreme Person; puruṣāṇām-unto His various devotees; tat-anugrahāya-to show His mercy; ātma-tattva-vyūhena-by expansions of Himself in the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha; ātmanā-personally; adya api-until now; sannidhīyate-is near the devotees for accepting their services.

To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Nārāyaṇa expands Himself in His quadruple principles of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In this way He remains near His devotees to accept their service.

In this connection, Viśvanātha Cakravartī Ṭhākura informs us that the demigods worship the Supreme Lord in His various Deity forms (arcā-vigraha) because except in the spiritual world, the Supreme Personality of Godhead cannot be directly worshiped in person. In the material world, the Lord is always worshiped as the arcā-vigraha, or Deity in the temple. There is no difference between the arcā-vigraha and the original person, and therefore those who are engaged in worshiping the Deity in the temple in full opulence, even on this planet, should be understood to be directly in touch with the Supreme Personality of Godhead without a doubt. As enjoined in the śāstras, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ: "No one should treat the Deity in the temple as stone or metal. nor should one think that the spiritual master is an ordinary human being." One should strictly follow this śāstric injunction and worship the Deity, the Supreme Personality of Godhead, without offenses. The spiritual master is the direct representative of the Lord, and no one should consider him an ordinary human being. By avoiding offenses against the Deity and the spiritual master, one can advance in spiritual life, or Kṛṣṇa consciousness.

In this regard, the following quotation appears in the Laghu-bhāgavatāmṛta:

pādme tu parama-vyomnaḥ
pūrvādye dik-catuṣṭaye
vāsudevādayo vyūhaś
catvāraḥ kathitāḥ kramāt

tathā pāda-vibhūtau ca
nivasanti kramādi me
jalāvṛti-stha-vaikuṇṭha-
sthita vedavatī-pure

satyordhve vaiṣṇave loke
nityākhye dvārakā-pure
śuddhodād uttare śveta-
dvīpe cairāvatī-pure

kṣīrāmbudhi-sthitānte
kroḍa-paryaṅka-dhāmani
sātvatīye kvacit tantre
nava vyūhāḥ prakīrtitāḥ
catvāro vāsudevādyā
nārāyaṇa-nṛsiṁhakau

hayagrīvo mahā-kroḍo
brahmā ceti navoditāḥ
tatra brahmā tu vijñeyaḥ
pūrvokta-vidhayā hariḥ

"In the Padma Purāṇa it is said that in the spiritual world the Lord personally expands in all directions and is worshiped as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The same God is represented by the Deity in this material world, which is only one quarter of His creation. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are also present in the four directions of this material world. There is a Vaikuṇṭhaloka covered with water in this material world, and on that planet is a place called Vedavatī, where Vāsudeva is located. Another planet known as Viṣṇuloka is situated above Satyaloka, and there Saṅkarṣaṇa is present. Similarly, in Dvārakā-purī, Pradyumna is the predominator. On the island known as Śvetadvīpa, there is an ocean of milk, and in the midst of that ocean is a place called Airāvatī-pura, where Aniruddha lies on Ananta. In some of the sātvata-tantras, there is a description of the nine varṣas and the predominating Deity worshiped in each: (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Nārāyaṇa, (6) Nṛsiṁha, (7) Hayagrīva, (8) Mahāvarāha, and (9) Brahmā. "The Lord Brahmā mentioned in this connection is the Supreme Personality of Godhead. When there is no fit human being to empower as Lord Brahmā, the Lord Himself takes the position of Lord Brahmā. Tatra brahmā tu vijñeyaḥ pūrvokta-vidhayā hariḥ. That Brahmā mentioned here is Hari Himself.

TEXT 15

ilāvṛte tu bhagavān bhava eka eva pumān na hy anyas tatrāparo nirviśati bhavānyāḥ śāpa-nimitta-jño yat-pravekṣyataḥ strī-bhāvas tat paścād vakṣyāmi.

SYNONYMS

ilāvṛte-in the tract of land known as Ilāvṛta-varṣa; tu-but; bhagavān-the most powerful; bhavaḥ-Lord Śiva; eka-only; eva-certainly; pumān-male person; na-not; hi-certainly; anyaḥ-any other; tatra-there; aparaḥ-besides; nirviśati-enters; bhavānyāḥ śāpa-nimitta-jñaḥ-who knows the cause of the curse by Bhavānī, the wife of Lord Śiva; yat-pravekṣyataḥ-of one who forcibly enters that tract of land; strī-bhāvaḥ-transformation into a female; tat-that; paścāt-later; vakṣyāmi-I shall explain.

Śukadeva Gosvāmī said: In the tract of land known as Ilāvṛta-varṣa, the only male person is Lord Śiva, the most powerful demigod. Goddess Durgā, the wife of Lord Śiva, does not like any man to enter that land. If any foolish man dares to do so, she immediately turns him into a woman. I shall explain this later [in the Ninth Canto of Śrīmad-Bhāgavatam].

TEXT 16

bhavānī-nāthaiḥ strī-gaṇārbuda-sahasrair avarudhyamāno bhagavataś catur-mūrter mahā-puruṣasya turīyāṁ tāmasīṁ mūrtiṁ prakṛtim ātmanaḥ saṅkarṣaṇa-saṁjñām ātma-samādhi-rūpeṇa sannidhāpyaitad abhigṛṇan bhava upadhāvati.

SYNONYMS

bhavānī-nāthaiḥ-by the company of Bhavānī; strī-gaṇa-of females; arbuda-sahasraiḥ-by ten billion; avarudhyamānaḥ-always being served; bhagavataḥ catuḥ-mūrteḥ-the Supreme Personality of Godhead, who is expanded in four; mahā-puruṣasya-of the Supreme Person; turīyām-the fourth expansion; tāmasīm-related to the mode of ignorance; mūrtim-the form; prakṛtim-as the source; ātmanaḥ-of himself (Lord Śiva); saṅkarṣaṇa-saṁjñām-known as Saṅkarṣaṇa; ātma-samādhi-rūpeṇa-by meditating upon Him in trance; sannidhāpya-bringing Him near; etat-this; abhigṛṇan-clearly chanting; bhavaḥ-Lord Śiva; upadhāvati-worships.

In Ilāvṛta-varṣa, Lord Śiva is always encircled by ten billion maidservants of goddess Durgā, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. Saṅkarṣaṇa, the fourth expansion, is certainly transcendental, but because his activities of destruction in the material world are in the mode of ignorance, He is known as tāmasī, the Lord's form in the mode of ignorance. Lord Śiva knows that Saṅkarṣaṇa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.

Sometimes we see a picture of Lord Śiva engaged in meditation. This verse explains that Lord Śiva is always meditating upon Lord Saṅkarṣaṇa in trance. Lord Śiva is in charge of the destruction of the material world. Lord Brahmā creates the material world, Lord Viṣṇu maintains it, and Lord Śiva destroys it. Because destruction is in the mode of ignorance, Lord Śiva and his worshipable Deity, Saṅkarṣaṇa, are technically called tāmasī. Lord Śiva is the incarnation of tamo-guṇa. Since both Lord Śiva and Saṅkarṣaṇa are always enlightened and situated in the transcendental position, they have nothing to do with the modes of material nature-goodness, passion and ignorance-but because their activities involve them with the mode of ignorance, they are sometimes called tāmasī.

TEXT 17

śrī-bhagavān uvāca

oṁ namo bhagavate mahā-puruṣāya sarva-guṇa-saṅkhyānāyānantāyāvyaktāya nama iti.

SYNONYMS

śrī-bhagavān uvāca-the most powerful Lord Śiva says; om namo bhagavate-O Supreme Personality of Godhead, I offer my respectful obeisances unto You; mahā-puruṣāya-who are the Supreme person; sarva-guṇa-saṅkhyānāya-the reservoir of all transcendental qualities; anantāya-the unlimited; avyaktāya-not manifested within the material world; namaḥ-my respectful obeisances; iti-thus.

The most powerful Lord Śiva says: O Supreme Personality of Godhead, I offer my respectful obeisances unto You in Your expansion as Lord Saṅkarṣaṇa. You are the reservoir of all transcendental qualities. Although You are unlimited, You remain unmanifest to the nondevotees.

TEXT 18

bhaje bhajanyāraṇa-pāda-paṅkajaṁ

bhagasya kṛtsnasya paraṁ parāyaṇam

bhakteṣv alaṁ bhāvita-bhūta-bhāvanaṁ

bhavāpahaṁ tvā bhava-bhāvam īśvaram

SYNONYMS

bhaje-I worship; bhajanya-O worshipable Lord; araṇa-pāda-paṅkajam-whose lotus feet protect His devotees from all fearful situations; bhagasya-of opulences; kṛtsnasya-of all different varieties (wealth, fame, strength, knowledge, beauty and renunciation); param-the best; parāyaṇam-the ultimate shelter; bhakteṣu-to the devotees; alam-beyond value; bhāvita-bhūta-bhāvanam-who manifests His different forms for the satisfaction of His devotees; bhava-apaham-who stops the devotees' repetition of birth and death; tvā-unto You; bhava-bhāvam-who is the origin of the material creation; īśvaram-the Supreme Personality of Godhead.

O my Lord, You are the only worshipable person, for You are the Supreme Personality of Godhead, the reservoir of all opulences. Your secure lotus feet are the only source of protection for all Your devotees, whom You satisfy by manifesting Yourself in various forms. O my Lord, You deliver Your devotees from the clutches of material existence. Nondevotees, however, remain entangled in material existence by Your will. Kindly accept me as Your eternal servant.

TEXT 19

na yasya māyā-guṇa-citta-vṛttibhir

nirīkṣato hy aṇv api dṛṣṭir ajyate

īśe yathā no 'jita-manyu-raṁhasāṁ

kas taṁ na manyeta jigīṣur ātmanaḥ

SYNONYMS

na-never; yasya-whose; māyā-of the illusory energy; guṇa-in the qualities; citta-of the heart; vṛttibhiḥ-by the activities (thinking. feeling and willing); nirīkṣataḥ-of Him who is glancing; hi-certainly; aṇu-slightly; api-even; dṛṣṭiḥ-vision; ajyate-is affected; īśe-for the purpose of regulating; yathā-as; naḥ-of us; ajita-who have not conquered; manyu-of anger; raṁhasām-the force; kaḥ-who; tam-unto Him (the Supreme Lord); na-not; manyeta-would worship; jigīṣuḥ-aspiring to conquer; ātmanaḥ-the senses.

We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious.

The Supreme Personality of Godhead is always equipped with inconceivable potencies. Although creation takes place by His glancing over the material energy, He is not affected by the modes of material nature. Because of His eternally transcendental position, when the Supreme Personality of Godhead appears in this material world, the modes of material nature cannot affect Him. Therefore the Supreme Lord is called Transcendence, and anyone who wants to be secure from the influence of the modes of material nature must take shelter of Him.

TEXT 20

asad-dṛśo yaḥ pratibhāti māyayā

kṣībeva madhv-āsava-tāmra-locanaḥ

na nāga-vadhvo 'rhaṇa īśire hriyā

yat-pādayoḥ sparśana-dharṣitendriyāḥ

SYNONYMS

asat-dṛśaḥ-for a person with polluted vision; yaḥ-who; pratibhāti-appears; māyayā-the influence of māyā; kṣībaḥ-one who is inebriated or angry; iva-like; madhu-by honey; āsava-and liquor; tāmra-locanaḥ-having eyes reddish like copper; na-not; nāga-vadhvaḥ-the wives of the serpent demon; arhaṇe-in worshiping; īśire-were unable to proceed; hriyā-because of bashfulness; yat-pādayoḥ-of whose lotus feet; sparśana-by the touching; dharṣita-agitated; indriyāḥ-whose senses.

For persons with impure vision, the Supreme Lord's eyes appear like those of someone who indiscriminately drinks intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent demon were agitated by the touch of the Lord's lotus feet, due to shyness they could proceed no further in their worship of Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not worship the Supreme Personality of Godhead ?

Anyone who remains unagitated, even in the presence of cause for agitation, is called dhīra, or equipoised. The Supreme Personality of Godhead, being always in a transcendental position, is never agitated by anything. Therefore someone who wants to become dhīra must take shelter of the lotus feet of the Lord. In Bhagavad-gītā (2.13) Kṛṣṇa says, dhīras tatra na muhyati: a person who is equipoised in all circumstances is never bewildered. Prahlāda Mahārāja is a perfect example of a dhīra. When the fierce form of Nṛsiṁhadeva appeared in order to kill Hiraṇyakaśipu, Prahlāda was unagitated. He remained calm and quiet, whereas others, including even Lord Brahmā, were frightened by the features of the Lord.

TEXT 21

yam āhur asya sthiti-janma-saṁyamaṁ

tribhir vihīnaṁ yam anantam ṛṣayaḥ

na veda siddhārtham iva kvacit sthitaṁ

bhū-maṇḍalaṁ mūrdha-sahasra-dhāmasu

SYNONYMS

yam-whom; āhuḥ-they said; asya-of the material world; sthiti-the maintenance; janma-creation; saṁyamam-annihilation; tribhiḥ-these three; vihīnam-without; yam-which; anantam-unlimited; ṛṣayaḥ-all the great sages; na-not; veda-feels; siddha-artham-a mustard seed; iva-like; kvacit-where; sthitam-situated; bhū-maṇḍalam-the universe; mūrdha-sahasra-dhāmasu-on the hundreds and thousands of hoods of the Lord.

Lord Śiva continued: All the great sages accept the Lord as the source of creation, maintenance and destruction, although He actually has nothing to do with these activities. Therefore the Lord is called unlimited. Although the Lord in His incarnation as Śeṣa holds all the universes on His hoods, each universe feels no heavier than a mustard seed to Him. Therefore, what person desiring perfection will not worship the Lord?

The incarnation of the Supreme Personality of Godhead known as Śeṣa or Ananta has unlimited strength, fame, wealth, knowledge, beauty and renunciation. As described in this verse, Ananta's strength is so great that the innumerable universes rest on His hoods. He has the bodily features of a snake with thousands of hoods, and since His strength is unlimited, all the universes resting on His hoods feel no heavier than mustard seeds. We can just imagine how insignificant a mustard seed is on the hood of a serpent. In this connection, the reader is referred to Śrī Caitanya-caritāmṛta, Ādi-līlā, Chapter Five, verses 117–125. There it is stated that Lord Viṣṇu's incarnation as the serpentine Ananta Śeṣa Nāga supports all the universes on His hoods. By our calculation, a universe may be very, very heavy, but because the Lord is ananta (unlimited), He feels the weight to be no heavier than a mustard seed.

TEXTS 22–23

yasyādya āsīd guṇa-vigraho mahān

vijñāna-dhiṣṇyo bhagavān ajaḥ kila

yat-sambhavo 'haṁ tri-vṛtā sva-tejasā

vaikārikaṁ tāmasam aindriyaṁ sṛje

ete vayaṁ yasya vaśe mahātmanaḥ

sthitāḥ śakuntā iva sūtra-yantritāḥ

mahān ahaṁ vaikṛta-tāmasendriyāḥ

sṛjāma sarve yad-anugrahād idam

SYNONYMS

yasya-from whom; ādyaḥ-the beginning; āsīt-there was; guṇa-vigrahaḥ-the incarnation of the material qualities; mahān-the total material energy; vijñāna-of full knowledge; dhiṣṇyaḥ-the reservoir; bhagavān-the most powerful; ajaḥ-Lord Brahmā; kila-certainly; yat-from whom; sambhavaḥ-born; aham-I; tri-vṛtā-having three varieties according to the three modes of nature; sva-tejasā-by my material strength; vaikārikam-all the demigods; tāmasam-material elements; aindriyam-the senses; sṛje-I create; ete-all of these; vayam-we; yasya-of whom; vaśe-under the control; mahā-ātmanaḥ-great personalities; sthitāḥ-situated; śakuntāḥ-vultures; iva-like; sūtra-yantritāḥ-bound by rope; mahān-the mahat-tattva; aham-I; vaikṛta-the demigods; tāmasa-the five material elements; indriyāḥ-senses; sṛjāmaḥ-we create; sarve-all of us; yat-of whom; anugrahāt-by the mercy; idam-this material world.

From that Supreme Personality of Godhead appears Lord Brahmā, whose body is made from the total material energy, the reservoir of intelligence predominated by the passionate mode of material nature. From Lord Brahmā, I myself am born as a representation of false ego known as Rudra. By my own power I create all the other demigods, the five elements and the senses. Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements and senses, and even Lord Brahmā and I myself, like birds bound by a rope. Only by the Lord's grace can we create, maintain and annihilate the material world. Therefore I offer my respectful obeisances unto the Supreme Being.

A summary of creation is given in this verse. From Saṅkarṣaṇa, Mahā-Viṣṇu expands, and from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu expands. Lord Brahmā, who was born of Garbhodakaśāyī Viṣṇu, fathers Lord Śiva, from whom all the other demigods gradually evolve. Lord Brahmā, Lord Śiva and Lord Viṣṇu are incarnations of the different material qualities. Lord Viṣṇu is actually above all material qualities, but He accepts control of sattva-guṇa (the mode of goodness) to maintain the universe. Lord Brahmā is born from the mahat-tattva. Brahmā creates the entire universe, Lord Viṣṇu maintains it, and Lord Śiva annihilates it. The Supreme Personality of Godhead controls all the most important demigods-especially Lord Brahmā and Lord Śiva-exactly as the owner of a bird controls it by binding it with a rope. Sometimes vultures are controlled in this way.

TEXT 24

yan-nirmitāṁ karhy api karma-parvaṇīṁ

māyāṁ jano 'yaṁ guṇa-sarga-mohitaḥ

na veda nistāraṇa-yogam añjasā

tasmai namas te vilayodayātmane

SYNONYMS

yat-by whom; nirmitām-created; karhi api-at any time; karma-parvaṇīm-which ties the knots of fruitive activity; māyām-the illusory energy; janaḥ-a person; ayam-this; guṇa-sarga-mohitaḥ-bewildered by the three modes of material nature; na-not; veda-knows; nistāraṇa-yogam-the process of getting out of material entanglement; añjasā-soon; tasmai-unto Him (the Supreme); namaḥ-respectful obeisances; te-unto You; vilaya-udaya-ātmane-in whom everything is annihilated and from whom everything is again manifested.

The illusory energy of the Supreme Personality of Godhead binds all of us conditioned souls to this material world. Therefore, without being favored by Him, persons like us cannot understand how to get out of that illusory energy. Let me offer my respectful obeisances unto the Lord, who is the cause of creation and annihilation.

Kṛṣṇa clearly states in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." All conditioned souls working within the illusory energy of the Lord consider the body to be the self, and thus they continuously wander throughout the universe, taking birth in different species of life and creating more and more problems. Sometimes they become disgusted with the problems and seek out a process by which they can get out of this entanglement. Unfortunately, such so-called research workers are unaware of the Supreme Personality of Godhead and His illusory energy, and thus all of them work only in darkness. never finding a way out. So-called scientists and advanced research scholars are ludicrously trying to find the cause of life. They take no notice of the fact that life is already being produced. What will be their credit if they find out the chemical composition of life? All their chemicals are nothing but different transformations of the five elements-earth, water, fire, air and ether. As stated in Bhagavad-gītā (2.20), the living entity is never created (na jāyate mriyate vā kadācin). There are five gross material elements and three minor material elements (mind, intelligence and ego), and there are eternal living entities. The living entity desires a certain type of body, and by the order of the Supreme Personality of Godhead, that body is created from material nature, which is nothing but a kind of machine handled by the Supreme Lord. The Lord gives the living entity a particular type of mechanical body, and the living entity must work with it according to the law of fruitive activities. Fruitive activities are described in this verse: karma-pamanīṁ māyām. The living entity is seated on a machine (the body), and according to the order of the Supreme Lord, he operates the machine. This is the secret of transmigration of the soul from one body to another. The living entity thus becomes entangled in fruitive activities in this material world. As confirmed in Bhagavad-gītā (15.7), manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: the living entity is struggling very hard against the six senses, which include the mind.

In all the activities of creation and annihilation, the living entity is entangled in fruitive activities, which are executed by the illusory energy, māyā. He is exactly like a computer handled by the Supreme Personality of Godhead. The so-called scientists say that nature acts independently, but they cannot explain what nature is. Nature is nothing but a machine operated by the Supreme Personality of Godhead. When one understands the operator, his problems of life are solved. As Kṛṣṇa says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." A sane man, therefore, surrenders to the Supreme Personality of Godhead and thus gets out of the clutches of the illusory energy, māyā.

Thus end the Bhaktivedanta purports of the Fifth Canto, Seventeenth Chapter of the Śrīmad-Bhāgavatam, entitled "The Descent of the River Ganges."

Chapter Eighteen

The Prayers Offered to the Lord by the Residents of Jambūdvīpa

In this chapter Śukadeva Gosvāmī describes the different varṣas of Jambūdvīpa and the incarnation of the Supreme Lord worshiped in each. The predominating ruler of Bhadrāśva-varṣa is Bhadraśravā. He and his many servants always worship the incarnation known as Lord Hayagrīva. At the end of each kalpa, when the demon Ajñāna steals the Vedic knowledge, Lord Hayagrīva appears and preserves it. Then He delivers it to Lord Brahmā. In the land known as Hari-varṣa, the exalted devotee Prahlāda Mahārāja worships Lord Nṛsiṁhadeva. (The appearance of Lord Nṛsiṁhadeva is described in the Seventh Canto of Śrīmad-Bhāgavatam.) Following in the footsteps of Prahlāda Mahārāja, the inhabitants of Hari-varṣa always worship Lord Nṛsiṁhadeva to receive from Him the benediction of being engaged in His loving service. In the tract of land known as Ketumāla-varṣa, the Supreme Personality of Godhead (Lord Hṛṣīkeśa) appears in the form of Cupid. The goddess of fortune and the demigods living there engage in His service day and night. Manifesting Himself in sixteen parts, Lord Hṛṣīkeśa is the source of all encouragement, strength and influence. The conditioned living entity has the defect of being always fearful, but simply by the mercy of the Supreme Personality of Godhead, he can rid himself of this defect of material life. Therefore the Lord alone can be addressed as master. In the tract of land known as Ramyaka-varṣa, Manu and all the inhabitants worship Matsyadeva to this very day. Matsyadeva, whose form is pure goodness, is the ruler and maintainer of the whole universe, and as such He is the director of all the demigods, headed by King Indra. In Hiraṇmaya-varṣa Lord Viṣṇu has assumed the form of a tortoise (Kūrma mūrti) and is worshiped there by Aryamā, along with all the other residents. Similarly, in the tract of land known as Uttarakuru-varṣa, Lord Śrī Hari has assumed the form of a boar, and in that form He accepts service from all the inhabitants living there.

All the information in this chapter can be fully realized by one who associates with devotees of the Lord. Therefore in the śāstras it is recommended that one associate with devotees. This is better than residing on the banks of the Ganges. In the hearts of pure devotees reside all good sentiments as well as all the superior qualities of the demigods. In the hearts of nondevotees, however, there cannot be any good qualities, for such people are simply enchanted by the external, illusory energy of the Lord. Following in the footsteps of devotees, one should know that the Supreme Personality of Godhead is the only worshipable Deity. Everyone should accept this proposal and worship the Lord. As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the purpose of studying all Vedic literature is to worship the Supreme Personality of Godhead, Kṛṣṇa. If after studying all the Vedic literature, one does not awaken his dormant love for the Supreme Lord, it is to be understood that he has labored for nothing. He has simply wasted his time. Lacking attachment for the Supreme Personality of Godhead, he remains attached to family life in this material world. Thus the lesson of this chapter is that one should get out of family life and completely take shelter of the lotus feet of the Lord.

TEXT 1

śrī-śuka uvāca

tathā ca bhadraśravā nāma dharma-sutas tat-kula-patayaḥ puruṣā bhadrāśva-varṣe sākṣād bhagavato vāsudevasya priyāṁ tanuṁ dharmamayīṁ hayaśīrṣābhidhānāṁ parameṇa samādhinā sannidhāpyedam abhigṛṇanta upadhāvanti.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; tathā ca-similarly (just as Lord Śiva worships Saṅkarṣaṇa in Ilāvṛta-varṣa); bhadra-śravā-Bhadraśravā; nāma-known as; dharma-sutaḥ-the son of Dharmarāja; tat-of him; kula-patayaḥ-the chiefs of the dynasty; puruṣāḥ-all the residents; bhadrāśva-varṣe-in the land known as Bhadrāśva-varṣa; sākṣāt-directly; bhagavataḥ-of the Supreme Personality of Godhead; vāsudevasya-of Lord Vāsudeva; priyām tanum-very dear form; dharma-mayīm-the director of all religious principles; hayaśīrṣa-abhidhānām-the Lord's incarnation named Hayaśīrṣa (also called Hayagrīva); parameṇa samādhinā-with the highest form of trance; sannidhāpya-coming near; idam-this; abhigṛṇantaḥ-chanting; upadhāvanti-they worship.

Śrī Śukadeva Gosvāmī said: Bhadraśravā, the son of Dharmarāja, rules the tract of land known as Bhadrāśva-varṣa. Just as Lord Śiva worships Saṅkarṣaṇa in Ilāvṛta-varṣa, Bhadraśravā, accompanied by his intimate servants and all the residents of the land, worships the plenary expansion of Vāsudeva known as Hayaśīrṣa. Lord Hayaśīrṣa is very dear to the devotees, and He is the director of all religious principles. Fixed in the topmost trance, Bhadraśravā and his associates offer their respectful obeisances to the Lord and chant the following prayers with careful pronunciation.

TEXT 2

bhadraśravasa ūcuḥ

oṁ namo bhagavate dharmāyātma-viśodhanāya nama iti.

SYNONYMS

bhadraśravasaḥ ūcuḥ-the ruler Bhadraśravā and his intimate associates said; om-O Lord; namaḥ-respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; dharmāya-the source of all religious principles; ātma-viśodhanāya-who purifies us of material contamination; namaḥ-our obeisances; iti-thus.

The ruler Bhadraśravā and his intimate associates utter the following prayer: We offer our respectful obeisances unto the Supreme Personality of Godhead, the reservoir of all religious principles, who cleanses the heart of the conditioned soul in this material world. Again and again we offer our respectful obeisances unto Him.

Foolish materialistic persons do not know how they are being controlled and punished at every step by the laws of nature. They think they are very happy in the conditioned state of material life, not knowing the purpose of repeated birth, death, old age and disease. Therefore in Bhagavad-gītā (7.15) Lord Kṛṣṇa describes such materialistic persons as mūḍhas (rascals): na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. These mūḍhas do not know that if they want to purify themselves, they must worship Lord Vāsudeva (Kṛṣṇa) by performing penances and austerities. This purification is the aim of human life. This life is not meant for blind indulgence in sense gratification. In the human form, the living being must engage himself in Kṛṣṇa consciousness to purify his existence: tapo divyaṁ putrakā yena sattvaṁ śuddhyet. This is the instruction of King Ṛṣabhadeva to His sons. In the human form of life, one must undergo all kinds of austerities to purify his existence. Yasmād brahma-saukhyaṁ tv anantam. We are all seeking happiness, but because of our ignorance and foolishness, we cannot know what unobstructed happiness really is. Unobstructed happiness is called brahma-saukhya, spiritual happiness. Although we may get some so-called happiness in this material world, that happiness is temporary. The foolish materialists cannot understand this. Therefore Prahlāda Mahārāja points out, māyā-sukhāya bharam udvahato vimūḍhān: [SB 7.9.43] merely for temporary materialistic happiness, these rascals are making huge arrangements, and thus they are baffled life after life.

TEXT 3

aho vicitraṁ bhagavad-viceṣṭitaṁ

ghnantaṁ jano 'yaṁ hi miṣan na paśyati

dhyāyann asad yarhi vikarma sevituṁ

nirhṛtya putraṁ pitaraṁ jijīviṣati

SYNONYMS

aho-alas; vicitram-wonderful; bhagavat-viceṣṭitam-the pastimes of the Lord; ghnantam-death; janaḥ-a person; ayam-this; hi-certainly; miṣan-although seeing; na paśyati-does not see; dhyāyan-thinking about; asat-material happiness; yarhi-because; vikarma-forbidden activities; sevitum-to enjoy; nirhṛtya-burning; putram-sons; pitaram-the father; jijīviṣati-desires a long life.

Alas! How wonderful it is that the foolish materialist does not heed the great danger of impending death! He knows that death will surely come, yet he is nevertheless callous and neglectful. If his father dies, he wants to enjoy his father's property, and if his son dies, he wants to enjoy his son's possessions as well. In either case, he heedlessly tries to enjoy material happiness with the acquired money.

Material happiness means to have good facilities for eating, sleeping, sexual intercourse and defense. Within this world, the materialistic person lives only for these four principles of sense gratification, not caring for the impending danger of death. After his father's death, a son tries to inherit his money and use it for sense gratification. Similarly, one whose son dies tries to enjoy the possessions of his son. Sometimes the father of a dead son even enjoys his son's widow. Materialistic persons behave in this way. Thus Śukadeva Gosvāmī says, "How wonderful are these pastimes of material happiness transacted by the will of the Supreme Personality of Godhead!" In other words, materialistic persons want to commit all kinds of sinful activities, but without the sanction of the Supreme Personality of Godhead, no one can do anything. Why does the Supreme Personality of Godhead permit sinful activities? The Supreme Lord does not want any living being to act sinfully, and He begs him through his good conscience to refrain from sin. But when someone insists upon acting sinfully, the Supreme Lord gives him the sanction to act at his own risk (mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). No one can do anything without the sanction of the Lord, but He is so kind that when the conditioned soul persists in doing something, the Lord permits the individual soul to act at his own risk.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, sons always outlive their fathers in other planetary systems and other lands in this universe, especially on Svargaloka. However, on this planet earth a son often dies before his father, and the materialistic father is pleased to enjoy the possessions of his son. Neither the father nor the son can see the reality-that both of them are awaiting death. When death comes, however, all their plans for material enjoyment are finished.

TEXT 4

vadanti viśvaṁ kavayaḥ sma naśvaraṁ

paśyanti cādhyātmavido vipaścitaḥ

tathāpi muhyanti tavāja māyayā

suvismitaṁ kṛtyam ajaṁ nato 'smi tam

SYNONYMS

vadanti-they say authoritatively; viśvam-the entire material creation; kavayaḥ-great learned sages; sma-certainly; naśvaram-perishable; paśyanti-they see in trance; ca-also; adhyātma-vidaḥ-who have realized spiritual knowledge; vipaścitaḥ-very learned scholars; tathā api-still; muhyanti-become illusioned; tava-your; aja-O unborn one; māyayā-by the illusory energy; su-vismitam-most wonderful; kṛtyam-activity; ajam-unto the supreme unborn one; nataḥ asmi-I offer my obeisances; tam-unto Him.

O unborn one, learned Vedic scholars who are advanced in spiritual knowledge certainly know that this material world is perishable, as do other logicians and philosophers. In trance they realize the factual position of this world, and they preach the truth as well. Yet even they are sometimes bewildered by Your illusory energy. This is Your own wonderful pastime. Therefore, I can understand that Your illusory energy is very wonderful, and I offer my respectful obeisances unto You.

Not only does the illusory energy of the Supreme Personality of Godhead act on the conditioned soul within this material world, but sometimes it also acts on the most advanced learned scholars, who factually know the constitutional position of this material world through realization. As soon as someone thinks, "I am this material body (ahaṁ mameti [SB 5.5.8]) and everything in relationship with this material body is mine," he is in illusion (moha). This illusion caused by the material energy acts especially on the conditioned souls, but it sometimes also acts on liberated souls as well. A liberated soul is a person who has sufficient knowledge of this material world and is therefore unattached to the bodily conception of life. But because of association with the modes of material nature for a very long time, even liberated souls sometimes become captivated by the illusory energy due to inattentiveness in the transcendental position. Therefore Lord Kṛṣṇa says in Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te: "Only those who surrender unto Me can overcome the influence of the material energy." Therefore no one should think of himself as a liberated person immune to the influence of māyā. Everyone should very cautiously execute devotional service by rigidly following regulative principles. Thus he will remain fixed at the lotus feet of the Lord. Otherwise, a little inattention will create havoc. We have already seen an example of this in the case of Mahārāja Bharata. Mahārāja Bharata was undoubtedly a great devotee, but because he turned his attention slightly toward a small deer, he had to suffer two more births, one as a deer and another as the brāhmaṇa Jaḍa Bharata. Afterward he was liberated and went back home, back to Godhead.

The Lord is always prepared to excuse His devotee, but if a devotee takes advantage of the Lord's leniency and purposefully commits mistakes again and again, the Lord will certainly punish him by letting him fall down into the clutches of the illusory energy. In other words, theoretical knowledge acquired by studying the Vedas is insufficient to protect one from the clutches of māyā. One must strongly adhere to the lotus feet of the Lord in devotional service. Then one's position is secure.

TEXT 5

viśvodbhava-sthāna-nirodha-karma te

hy akartur aṅgīkṛtam apy apāvṛtaḥ

yuktaṁ na citraṁ tvayi kārya-kāraṇe

sarvātmani vyatirikte ca vastutaḥ

SYNONYMS

viśva-of the whole universe; udbhava-of the creation; sthāna-of the maintenance; nirodha-of the annihilation; karma-these activities; te-of You (O dear Lord); hi-indeed; akartuḥ-aloof; aṅgīkṛtam-still accepted by the Vedic literature; api-although; apāvṛtaḥ-untouched by all these activities; yuktam-befitting; na-not; citram-wonderful; tvayi-in You; kārya-kāraṇe-the original cause of all effects; sarva-ātmani-in all respects; vyatirikte-set apart; ca-also; vastutaḥ-the original substance.

O Lord, although You are completely detached from the creation, maintenance and annihilation of this material world and are not directly affected by these activities, they are all attributed to You. We do not wonder at this, for Your inconceivable energies perfectly qualify You to be the cause of all causes. You are the active principle in everything, although You are separate from everything. Thus we can realize that everything is happening because of Your inconceivable energy.

TEXT 6

vedān yugānte tamasā tiraskṛtān

rasātalād yo nṛ-turaṅga-vigrahaḥ

pratyādade vai kavaye 'bhiyācate

tasmai namas te 'vitathehitāya iti

SYNONYMS

vedān-the four Vedas; yuga-ante-at the end of the millennium; tamasā-by the demon of ignorance personified; tiraskṛtān-stolen away; rasātalāt-from the lowest planetary system (Rasātala); yaḥ-who (the Supreme Personality of Godhead); nṛ-turaṅga-vigrahaḥ-assuming the form of half-horse, half-man; pratyādade-returned; vai-indeed; kavaye-to the supreme poet (Lord Brahmā); abhiyā-cate-when he asked for them; tasmai-unto Him (the form of Hayagrīva); namaḥ-my respectful obeisances; te-to You; avitatha-īhitāya-whose resolution never fails; iti-thus.

At the end of the millennium, ignorance personified assumed the form of a demon, stole all the Vedas and took them down to the planet of Rasātala. The Supreme Lord, however, in His form of Hayagrīva retrieved the Vedas and returned them to Lord Brahmā when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose determination never fails.

Although Vedic knowledge is imperishable, within this material world it is sometimes manifest and sometimes not. When the people of this material world become too absorbed in ignorance, the Vedic knowledge disappears. Lord Hayagrīva or Lord Matsya, however, always protects the Vedic knowledge, and in due course of time it is again distributed through the medium of Lord Brahmā. Brahmā is the trustworthy representative of the Supreme Lord. Therefore when he again asked for the treasure of Vedic knowledge, the Lord fulfilled his desire.

TEXT 7

hari-varṣe cāpi bhagavān nara-hari-rūpeṇāste; tad-rūpa-grahaṇa-nimittam uttaratrābhidhāsye; tad dayitaṁ rūpaṁ mahā-puruṣa-guṇa-bhājano mahā-bhāgavato daitya-dānava-kula-tīrthīkaraṇa-śīlā-caritaḥ prahlādo 'vyavadhānānanya-bhakti-yogena saha tad-varṣa-puruṣair upāste idaṁ codāharati.

SYNONYMS

hari-varṣe-in the tract of land known as Harivarṣa; ca-also; api-indeed; bhagavān-the Supreme Personality of Godhead; nara-hari-rūpeṇa-His form of Nṛsiṁhadeva; āste-is situated; tat-rūpa-grahaṇa-nimittam-the reason why Lord Kṛṣṇa (Keśava) assumed the form of Nṛsiṁha; uttaratra-in later chapters; abhidhāsye-I shall describe; tat-that; dayitam-most pleasing; rūpam-form of the Lord; mahā-puruṣa-guṇa-bhājanaḥ-Prahlāda Mahārāja, who is the abode of all the good qualities of great personalities; mahā-bhāgavataḥ-the topmost devotee; daitya-dānava-kula-tīrthī-karaṇa-śīlā-caritaḥ-whose activities and character were so exalted that he delivered all the daityas (demons) born in his family; prahlādaḥ-Mahārāja Prahlāda; avyavadhāna-ananya-bhakti-yogena-by uninterrupted and unflinching devotional service; saha-with; tat-varṣa-puruṣaiḥ-the inhabitants of Hari-varṣa; upāste-offers obeisances to and worships; idam-this; ca-and; udāharati-chants.

Śukadeva Gosvāmī continued: My dear King, Lord Nṛsiṁhadeva resides in the tract of land known as Hari-varṣa. In the Seventh Canto of Śrīmad-Bhāgavatam, I shall describe to you how Prahlāda Mahārāja caused the Lord to assume the form of Nṛsiṁhadeva. Prahlāda Mahārāja, the topmost devotee of the Lord, is a reservoir of all the good qualities of great personalities. His character and activities have delivered all the fallen members of his demoniac family. Lord Nṛsiṁhadeva is very dear to this exalted personality. Thus Prahlāda Mahārāja, along with his servants and all the denizens of Hari-varṣa, worships Lord Nṛsiṁhadeva by chanting the following mantra.

Jayadeva Gosvāmī's ten prayers worshiping the incarnations of Lord Kṛṣṇa (Keśava) contain His name in every stanza. For example, keśava dhṛta-nara-hari-rūpa jaya jagad-īśa hare, keśava dhṛta-mīna-śarīra jaya jagad-īśa hare, and keśava dhṛta-vāmana-rūpa jaya jagad-īśa hare. The word jagad-īśa refers to the proprietor of all the universes. His original form is the two-handed form of Lord Kṛṣṇa, standing with a flute in His hands and engaged in tending the cows. As stated in Brahma-saṁhitā:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.29]

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune." From this verse we learn that Govinda, or Kṛṣṇa, is the ādi-puruṣa (the original person). The Lord has innumerable incarnations, exactly like the innumerable waves of a flowing river, but the original form is Kṛṣṇa, or Keśava.

Śukadeva Gosvāmī refers to Nṛsiṁhadeva because of Prahlāda Mahārāja. Prahlāda Mahārāja was put into great distress by his powerful father, the demon Hiraṇyakaśipu. Apparently helpless before him, Prahlāda Mahārāja called on the Lord, who immediately assumed the gigantic form of Nṛsiṁhadeva, half-lion and half-man, to kill the gigantic demon. Although Kṛṣṇa is the original person, one without a second, He assumes different forms just to satisfy His devotees or to execute a specific purpose. Therefore Jayadeva Gosvāmī always repeats the name of Keśava, the original Personality of Godhead, in his prayers describing the Lord's different incarnations for different purposes.

TEXT 8

oṁ namo bhagavate narasiṁhāya namas tejas-tejase āvir-āvirbhava vajra-nakha vajra-daṁṣṭra karmāśayān randhaya randhaya tamo grasa grasa oṁ svāhā; abhayam abhayam ātmani bhūyiṣṭhā oṁ kṣraum.

SYNONYMS

om-O Lord; namaḥ-my respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; nara-siṁhāya-known as Lord Nṛsiṁha; namaḥ-obeisances; tejaḥ-tejase-the power of all power; āviḥ-āvirbhava-please be fully manifest; vajra-nakha-O You who possess nails like thunderbolts; vajra-daṁṣṭra-O You who possess teeth like thunderbolts; karma-āśayān-demoniac desires to be happy by material activities; randhaya randhaya-kindly vanquish; tamaḥ-ignorance in the material world; grasa-kindly drive away; grasa-kindly drive away; om-O my Lord; svāhā-respectful oblations; abhayam-fearlessness; abhayam-fearlessness; ātmani-in my mind; bhūyiṣṭhāḥ-may You appear; om-O Lord; kṣraum-the bīja, or seed, of mantras offering prayers to Lord Nṛsiṁha.

I offer my respectful obeisances unto Lord Nṛsiṁhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

In Śrīmad-Bhāgavatam (4.22.39) Sanat-kumāra speaks the following words to Mahārāja Pṛthu:

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo 'pi ruddha-
srotogaṇās tam araṇaṁ bhaja vāsudevam

"Devotees always engaged in the service of the toes of the Lord's lotus feet can very easily become free from hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees-the jñānīs and yogīs-cannot stop the waves of sense gratification, although they try to do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva."

Every living being within this material world has a strong desire to enjoy matter to his fullest satisfaction. For this purpose, the conditioned soul must accept one body after another, and thus his strongly fixed fruitive desires continue. One cannot stop the repetition of birth and death without being completely desireless. Therefore Śrīla Rūpa Gosvāmī describes pure bhakti (devotional service) as follows:

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Unless one is completely freed of all material desires, which are caused by the dense darkness of ignorance, one cannot fully engage in the devotional service of the Lord. Therefore we should always offer our prayers to Lord Nṛsiṁhadeva, who killed Hiraṇyakaśipu, the personification of material desire. Hiraṇya means "gold," and kaśipu means "a soft cushion or bed." Materialistic persons always desire to make the body comfortable, and for this they require huge amounts of gold. Thus Hiraṇyakaśipu was the perfect representative of materialistic life. He was therefore the cause of great disturbance to the topmost devotee, Prahlāda Mahārāja, until Lord Nṛsiṁhadeva killed him. Any devotee aspiring to be free of material desires should offer his respectful prayers to Nṛsiṁhadeva as Prahlāda Mahārāja did in this verse.

TEXT 9

svasty astu viśvasya khalaḥ prasīdatāṁ

dhyāyantu bhūtāni śivaṁ mitho dhiyā

manaś ca bhadraṁ bhajatād adhokṣaje

āveśyatāṁ no matir apy ahaitukī

SYNONYMS

svasti-auspiciousness; astu-let there be; viśvasya-of the entire universe; khalaḥ-the envious (almost everyone); prasīdatām-let them be pacified; dhyāyantu-let them consider; bhūtāni-all the living entities; śivam-auspiciousness; mithaḥ-mutual; dhiyā-by their intelligence; manaḥ-the mind; ca-and; bhadram-calmness; bhajatāt-let it experience; adhokṣaje-in the Supreme Personality of Godhead, who is beyond the perception of mind. intelligence and senses; āveśyatām-let it be absorbed; naḥ-our; matiḥ-intelligence; api-indeed; ahaitukī-without any motive.

May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other's welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Śrī Kṛṣṇa, and always remain absorbed in thought of Him.

The following verse describes a Vaiṣṇava:

vāñchā-kalpa-tarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ

Just like a desire tree, a Vaiṣṇava can fulfill all the desires of anyone who takes shelter of his lotus feet. Prahlāda Mahārāja is a typical Vaiṣṇava. He prays not for himself, but for all living entities-the gentle, the envious and the mischievous. He always thought of the welfare of mischievous persons like his father, Hiraṇyakaśipu. Prahlāda Mahārāja did not ask for anything for himself; rather, he prayed for the Lord to excuse his demoniac father. This is the attitude of a Vaiṣṇava, who always thinks of the welfare of the entire universe.

Śrīmad-Bhāgavatam and bhāgavata-dharma are meant for persons who are completely free of envy (parama-nirmatsarāṇām). Therefore Prahlāda Mahārāja prays in this verse, khalaḥ prasīdatām: "May all the envious persons be pacified." The material world is full of envious persons, but if one frees himself of envy, he becomes liberal in his social dealings and can think of others' welfare. Anyone who takes up Kṛṣṇa consciousness and engages himself completely in the service of the Lord cleanses his mind of all envy (manaś ca bhadraṁ bhajatād adhokṣaje). Therefore we should pray to Lord Nṛsiṁhadeva to sit in our hearts. We should pray, bahir nṛsiṁho hṛdaye nṛsiṁhaḥ: "Let Lord Nṛsiṁhadeva sit in the core of my heart, killing all my bad propensities. Let my mind become clean so that I may peacefully worship the Lord and bring peace to the entire world."

Śrīla Viśvanātha Cakravartī Ṭhākura has given us a very fine purport in this regard. Whenever one offers a prayer to the Supreme Personality of Godhead, one always requests some benediction from Him. Even pure (niṣkāma) devotees pray for some benediction, as instructed by Lord Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick Me up from the ocean of death and place Me as one of the atoms at Your lotus feet." In another prayer Lord Caitanya says, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "Life after life, kindly let Me have unalloyed love and devotion at Your Lordship's lotus feet." When Prahlāda Mahārāja chants oṁ namo bhagavate narasiṁhāya, he prays for a benediction from the Lord, but because he is also an exalted Vaiṣṇava, he wants nothing for his personal sense gratification. The first desire expressed in his prayer is svasty astu viśvasya: "Let there be good fortune throughout the entire universe." Prahlāda Mahārāja thus requested the Lord to be merciful to everyone, including his father, a most envious person. According to Cāṇakya Paṇḍita, there are two kinds of envious living entities: one is a snake, and the other is the man like Hiraṇyakaśipu, who is by nature envious of everyone, even of his father or son. Hiraṇyakaśipu was envious of his little son Prahlāda, but Prahlāda Mahārāja asked a benediction for the benefit of his father. Hiraṇyakaśipu was very envious of devotees, but Prahlāda wished that his father and other demons like him would give up their envious nature by the grace of the Lord and stop harassing the devotees (khalaḥ prasīdatām). The difficulty is that the khala (envious living entity) is rarely pacified. One kind of khala, the snake, can be pacified simply by mantras or by the action of a particular herb (mantrauṣadhi-vaśaḥ sarpaḥ khalakena nivāryate). An envious person, however, cannot be pacified by any means. Therefore Prahlāda Mahārāja prays that all envious persons may undergo a change of heart and think of the welfare of others.

If the Kṛṣṇa consciousness movement spreads all over the world, and if by the grace of Kṛṣṇa everyone accepts it, the thinking of envious people will change. Everyone will think of the welfare of others. Therefore Prahlāda Mahārāja prays, śivaṁ mitho dhiyā. In material activities, everyone is envious of others, but in Kṛṣṇa consciousness, no one is envious of anyone else; everyone thinks of the welfare of others. Therefore Prahlāda Mahārāja prays that everyone's mind may become gentle by being fixed at the lotus feet of Kṛṣṇa (bhajatād adhokṣaje). As indicated elsewhere in Śrīmad-Bhāgavatam (sa vai manaḥ kṛṣṇa-padāravindayoḥ) and as advised by Lord Kṛṣṇa in Bhagavad-gītā (18.65), man-manā bhava mad-bhaktaḥ, one should constantly think of the lotus feet of Lord Kṛṣṇa. Then one's mind will certainly be cleansed (ceto-darpaṇa-mārjanam [Cc. Antya 20.12]). Materialists always think of sense gratification, but Prahlāda Mahārāja prays that the Lord's mercy will change their minds and they will stop thinking of sense gratification. If they think of Kṛṣṇa always, everything will be all right. Some people argue that if everyone thought of Kṛṣṇa in that way, the whole universe would be vacated because everyone would go back home, back to Godhead. However, Śrīla Viśvanātha Cakravartī Ṭhākura says that this is impossible because the living entities are innumerable. If one set of living entities is actually delivered by the Kṛṣṇa consciousness movement, another set will fill the entire universe.

TEXT 10

māgāra-dārātmaja-vitta-bandhuṣu

saṅgo yadi syād bhagavat-priyeṣu naḥ

yaḥ prāṇa-vṛttyā parituṣṭa ātmavān

siddhyaty adūrān na tathendriya-priyaḥ

SYNONYMS

mā-not; agāra-house; dāra-wife; ātma-ja-children; vitta-bank balance; bandhuṣu-among friends and relatives; saṅgaḥ-association or attachment; yadi-if; syāt-there must be; bhagavat-priyeṣu-among persons to whom the Supreme Personality of Godhead is very dear; naḥ-of us; yaḥ-anyone who; prāṇa-vṛttyā-by the bare necessities of life; parituṣṭaḥ-satisfied; ātma-vān-who has controlled his mind and realized his self; siddhyati-becomes successful; adūrāt-very soon; na-not; tathā-so much; indriya-priyaḥ-a person attached to sense gratification.

My dear Lord, we pray that we may never feel attraction for the prison of family life, consisting of home, wife, children, friends, bank balance, relatives and so on. If we do have some attachment, let it be for devotees, whose only dear friend is Kṛṣṇa. A person who is actually self-realized and who has controlled his mind is perfectly satisfied with the bare necessities of life. He does not try to gratify his senses. Such a person quickly advances in Kṛṣṇa consciousness, whereas others, who are too attached to material things, find advancement very difficult.

When Śrī Kṛṣṇa Caitanya Mahāprabhu was requested to explain the duty of a Vaiṣṇava, a Kṛṣṇa conscious person, He immediately said, asat-saṅga-tyāga-ei vaiṣṇava-ācāra. The first business of a Vaiṣṇava is to give up the association of persons who are not devotees of Kṛṣṇa and who are too attached to material things-wife, children, bank balance and so on. Prahlāda Mahārāja also prays to the Personality of Godhead that he may avoid the association of nondevotees attached to the materialistic way of life. If he must be attached to someone, he prays to be attached only to a devotee.

A devotee is not interested in unnecessarily increasing the demands of the senses for gratification. Of course, as long as one is in this material world, one must have a material body, and it must be maintained for executing devotional service. The body can be maintained very easily by eating kṛṣṇa-prasāda. As Kṛṣṇa says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Why should the menu be unnecessarily increased for the satisfaction of the tongue? Devotees should eat as simply as possible. Otherwise, attachment for material things will gradually increase, and the senses, being very strong, will soon require more and more material enjoyment. Then the real business of life-to advance in Kṛṣṇa consciousness-will stop.

TEXT 11

yat-saṅga-labdhaṁ nija-vīrya-vaibhavaṁ

tīrthaṁ muhuḥ saṁspṛśatāṁ hi mānasam

haraty ajo 'ntaḥ śrutibhir gato 'ṅgajaṁ

ko vai na seveta mukunda-vikramam

SYNONYMS

yat-of whom (the devotees); saṅga-labdham-achieved by the association; nija-vīrya-vaibhavam-whose influence is uncommon; tīrtham-holy places like the Ganges; muhuḥ-repeatedly; saṁspṛśatām-of those touching; hi-certainly; mānasam-the dirty things in the mind; harati-vanquishes; ajaḥ-the supreme unborn one; antaḥ-in the core of the heart; śrutibhiḥ-by the ears; gataḥ-entered; aṅga-jam-dirty things or infections of the body; kaḥ-who; vai-indeed; na-not; seveta-would serve; mukunda-vikramam-the glorious activities of Mukunda, the Supreme Personality of Godhead.

By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lord's powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?

Bathing in the Ganges can certainly cure one of many infectious diseases, but it cannot cleanse one's materially attached mind, which creates all kinds of contaminations in material existence. However, one who directly associates with the Supreme Lord by hearing of His activities cleanses the dirt from his mind and very soon comes to Kṛṣṇa consciousness. Sūta Gosvāmī confirms this in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt-satām

The Supreme Lord within everyone's heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt from the mind of the listener. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti: He washes off all dirt from the mind. Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kṛṣṇa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing. Śrī Caitanya Mahāprabhu introduced the congregational chanting of the Hare Kṛṣṇa mantra to give everyone a chance to hear Kṛṣṇa's holy name, for simply by hearing Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one becomes purified (ceto-darpaṇa-mārjanam [Cc. Antya 20.12]). Therefore our Kṛṣṇa consciousness movement is chiefly engaged in chanting the Hare Kṛṣṇa mantra all over the world.

After one's mind becomes cleansed by chanting Hare Kṛṣṇa, one gradually comes to the platform of Kṛṣṇa consciousness and then reads books like Bhagavad-gītā, Śrīmad-Bhāgavatam, Caitanya-caritāmṛta and The Nectar of Devotion. In this way, one becomes more and more purified of material contamination. As stated in Śrīmad-Bhāgavatam (1.2.18):

naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī

"By regularly hearing the Bhāgavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact." In this way, simply by hearing of the powerful activities of the Lord, the devotee's heart becomes almost completely cleansed of material contamination, and thus his original position as an eternal servant who is part and parcel of the Lord becomes manifest. While the devotee engages in devotional service, the passionate and ignorant modes of material nature are gradually vanquished, and then he acts only in the mode of goodness. At that time he becomes happy and gradually advances in Kṛṣṇa consciousness.

All the great ācāryas strongly recommend that people be given a chance to hear about the Supreme Lord. Then success is assured. The more we cleanse the dirt of material attachment from our hearts, the more we will be attracted by Kṛṣṇa's name, form, qualities, paraphernalia and activities. This is the sum and substance of the Kṛṣṇa consciousness movement.

TEXT 12

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ

harāv abhaktasya kuto mahad-guṇā

manorathenāsati dhāvato bahiḥ

SYNONYMS

yasya-of whom; asti-there is; bhaktiḥ-devotional service; bhagavati-to the Supreme Personality of Godhead; akiñcanā-without any motive; sarvaiḥ-with all; guṇaiḥ-good qualities; tatra-there (in that person); samāsate-reside; surāḥ-all the demigods; harau-unto the Supreme Personality of Godhead; abhaktasya-of a person who is not devoted; kutaḥ-where; mahat-guṇāḥ-good qualities; manorathena-by mental speculation; asati-in the temporary material world; dhāvataḥ-who is running; bahiḥ-outside.

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?

As explained in the next verse, Kṛṣṇa is the original source of all living entities. This is confirmed in Bhagavad-gītā (15.7), wherein Kṛṣṇa says:

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." All living entities are part and parcel of Kṛṣṇa, and therefore when they revive their original Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. When one engages himself in the nine processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]), one's heart becomes purified, and he immediately understands his relationship with Kṛṣṇa. He then revives his original quality of Kṛṣṇa consciousness.

In the Ādi-līlā of Caitanya-caritāmṛta, Chapter Eight, there is a description of some of the qualities of devotees. For example, Śrī Paṇḍita Haridāsa is described as being very well-behaved, tolerant, peaceful, magnanimous and grave. In addition, he spoke very sweetly, his endeavors were very pleasing, he was always patient, he respected everyone, he always worked for everyone's benefit, his mind was free of duplicity, and he was completely devoid of all malicious activities. These are all originally qualities of Kṛṣṇa, and when one becomes a devotee they automatically become manifest. Śrī Kṛṣṇadāsa Kavirāja, the author of Caitanya-caritāmṛta, says that all good qualities become manifest in the body of a Vaiṣṇava and that only by the presence of these good qualities can one distinguish a Vaiṣṇava from a non-Vaiṣṇava. Kṛṣṇadāsa Kavirāja lists the following twenty-six good qualities of a Vaiṣṇava: (1) He is very kind to everyone. (2) He does not make anyone his enemy. (3) He is truthful. (4) He is equal to everyone. (5) No one can find any fault in him. (6) He is magnanimous. (7) He is mild. (8) He is always clean. (9) He is without possessions. (10) He works for everyone's benefit. (11) He is very peaceful. (12) He is always surrendered to Kṛṣṇa. (13) He has no material desires. (14) He is very meek. (15) He is steady. (16) He controls his senses. (17) He does not eat more than required. (18) He is not influenced by the Lord's illusory energy. (19) He offers respect to everyone. (20) He does not desire any respect for himself. (21) He is very grave. (22) He is merciful. (23) He is friendly. (24) He is poetic. (25) He is expert. (26) He is silent.

TEXT 13

harir hi sākṣād bhagavān śarīriṇām

ātmā jhaṣāṇām iva toyam īpsitam

hitvā mahāṁs taṁ yadi sajjate gṛhe

tadā mahattvaṁ vayasā dampatīnām

SYNONYMS

hariḥ-the Lord; hi-certainly; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; śarīriṇām-of all living entities who have accepted material bodies; ātmā-the life and soul; jhaṣāṇām-of the aquatics; iva-like; toyam-the vast water; īpsitam-is desired; hitvā-giving up; mahān-a great personality; tam-Him; yadi-if; sajjate-becomes attached; gṛhe-to household life; tadā-at that time; mahattvam-greatness; vayasā-by age; dam-patīnām-of the husband and wife.

Just as aquatics always desire to remain in the vast mass of water, all conditioned living entities naturally desire to remain in the vast existence of the Supreme Lord. Therefore if someone very great by material calculations fails to take shelter of the Supreme Soul but instead becomes attached to material household life, his greatness is like that of a young, low-class couple. One who is too attached to material life loses all good spiritual qualities.

Although crocodiles are very fierce animals, they are powerless when they venture out of the water onto land. When they are out of the water, they cannot exhibit their original power. Similarly, the all-pervading Supersoul, Paramātmā, is the source of all living entities, and all living entities are part and parcel of Him. When the living entity remains in contact with the all-pervading Vāsudeva, the Personality of Godhead, he manifests his spiritual power, exactly as the crocodile exhibits its strength in the water. In other words, the greatness of the living entity can be perceived when he is in the spiritual world, engaged in spiritual activities. Many householders, although well-educated in the knowledge of the Vedas, become attached to family life. They are compared herein to crocodiles out of water, for they are devoid of all spiritual strength. Their greatness is like that of a young husband and wife who, though uneducated, praise one another and become attracted to their own temporary beauty. This kind of greatness is appreciated only by low-class men with no qualifications.

Everyone should therefore seek the shelter of the Supreme Soul, the source of all living entities. No one should waste his time in the so-called happiness of materialistic household life. In the Vedic civilization, this type of crippled life is allowed only until one's fiftieth year, when one must give up family life and enter either the order of vānaprastha (independent retired life for cultivation of spiritual knowledge) or sannyāsa (the renounced order, in which one completely takes shelter of the Supreme Personality of Godhead).

TEXT 14

tasmād rajo-rāga-viṣāda-manyu-

māna-spṛhā-bhayadainyādhimūlam

hitvā gṛhaṁ saṁsṛti-cakravālaṁ

nṛsiṁha-pādaṁ bhajatākutobhayam iti

SYNONYMS

tasmāt-therefore; rajaḥ-of passion or material desires; rāga-attachment for material things; viṣāda-then disappointment; manyu-anger; māna-spṛhā-the desire to be respectable in society; bhaya-fear; dainya-of poverty; adhimūlam-the root cause; hitvā-giving up; gṛham-household life; saṁsṛti-cakravālam-the cycle of repeated birth and death; nṛsiṁha-pādam-the lotus feet of Lord Nṛsiṁhadeva; bhajata-worship; akutaḥ-bhayam-the shelter of fearlessness; iti-thus.

Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nṛsiṁhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death.

TEXT 15

ketumāle 'pi bhagavān kāmadeva-svarūpeṇa lakṣmyāḥ priya-cikīrṣayā prajāpater duhitṝṇāṁ putrāṇāṁ tad-varṣa-patīnāṁ puruṣāyuṣāho-rātra-parisaṅkhyānānāṁ yāsāṁ garbhā mahā-puruṣa-mahāstra-tejasodvejita-manasāṁ vidhvastā vyasavaḥ saṁvatsarānte vinipatanti.

SYNONYMS

ketumāle-in the tract of land known as Ketumāla-varṣa; api-also; bhagavān-the Supreme Personality of Godhead, Lord Viṣṇu; kāmadeva-svarūpeṇa-in the form of Kāmadeva (Cupid or Pradyumna); lakṣmyāḥ-of the goddess of fortune; priya-cikīrṣayā-with a desire to bring about the satisfaction; prajāpateḥ-of Prajāpati; duhitṝṇām-of the daughters; putrāṇām-of the sons; tat-varṣa-patīnām-the ruler of that land; puruṣa-āyuṣā-in a human lifetime (about one hundred years); ahaḥ-rātra-the days and nights; parisaṅkhyānānām-which equal in number; yāsām-of whom (the daughters); garbhāḥ-fetuses; mahā-puruṣa-of the Supreme Personality of Godhead; mahā-astra-of the great weapon (the disc); tejasā-by the effulgence; udvejita-manasām-whose minds are agitated; vidhvastāḥ-ruined; vyasavaḥ-dead; saṁvatsara-ante-at the end of the year; vinipatanti-fall down.

Śukadeva Gosvāmī continued: In the tract of land called Ketumāla-varṣa, Lord Viṣṇu lives in the form of Kāmadeva, only for the satisfaction of His devotees. These include Lakṣmījī [the goddess of fortune], the Prajāpati Saṁvatsara and all of Saṁvatsara's sons and daughters. The daughters of Prajāpati are considered the controlling deities of the nights, and his sons are considered the controllers of the days. The Prajāpati's offspring number 36,000, one for each day and each night in the lifetime of a human being. At the end of each year, the Prajāpati's daughters become very agitated upon seeing the extremely effulgent disc of the Supreme Personality of Godhead, and thus they all suffer miscarriages.

This Kāmadeva, who appears as Kṛṣṇa's son named Pradyumna, is viṣṇu-tattva. How this is so is explained by Madhvācārya, who quotes from the Brahmāṇḍa Purāṇa: kāmadeva-sthitaṁ viṣṇum upāste. Although this Kāmadeva is viṣṇu-tattva, His body is not spiritual but material. Lord Viṣṇu as Pradyumna or Kāmadeva accepts a material body, but He still acts spiritually. It does not make any difference whether He accepts a spiritual or a material body; He can act spiritually in any condition of existence. Māyāvādī philosophers regard even Lord Kṛṣṇa's body as material, but their opinions cannot impede the spiritual activity of the Lord.

TEXT 16

atīva sulalita-gati-vilāsa-vilasita-rucira-hāsa-leśāvaloka-līlayā kiñcid-uttambhita-sundara-bhrū-maṇḍala-subhaga-vadanāravinda-śriyā ramāṁ ramayann indriyāṇi ramayate.

SYNONYMS

atīva-very much; su-lalita-beautiful; gati-with movements; vilāsa-by pastimes; vilasita-manifested; rucira-pleasing; hāsa-leśa-mild smiling; avaloka-līlayā-by playful glancing; kiñcit-uttambhita-slightly raised; sundara-beautiful; bhrū-maṇḍala-by the eyebrows; subhaga-auspicious; vadana-aravinda-śriyā-with His beautiful lotuslike face; ramām-the goddess of fortune; ramayan-pleasing; indriyāṇi-all the senses; ramayate-He pleases.

In Ketumāla-varṣa, Lord Kāmadeva [Pradyumna] moves very graciously. His mild smile is very beautiful, and when He increases the beauty of His face by slightly raising His eyebrows and glancing playfully, He pleases the goddess of fortune. Thus He enjoys His transcendental senses.

TEXT 17

tad bhagavato māyāmayaṁ rūpaṁ parama-samādhi-yogena ramā devī saṁvatsarasya rātriṣu prajāpater duhitṛbhir upetāhaḥsu ca tad-bhartṛbhir upāste idaṁ codāharati.

SYNONYMS

tat-that; bhagavataḥ-of the Supreme Personality of Godhead; māyā-mayam-full of affection for the devotees; rūpam-form; parama-highest; samādhi-yogena-by absorption of the mind in the service of the Lord; ramā-the goddess of fortune; devī-divine woman; saṁvatsarasya-known as Saṁvatsara; rātriṣu-during the nights; prajāpateḥ-of Prajāpati; duhitṛbhiḥ-with the daughters; upeta-combined; ahaḥsu-during the days; ca-also; tat-bhartṛbhiḥ-with the husbands; upāste-worships; idam-this; ca-also; udāharati-chants.

Accompanied during the daytime by the sons of the Prajāpati [the predominating deities of the days] and accompanied at night by his daughters [the deities of the nights], Lakṣmīdevī worships the Lord during the period known as the Saṁvatsara in His most merciful form as Kāmadeva. Fully absorbed in devotional service, she chants the following mantras.

The word māyāmayam used in this verse should not be understood according to the interpretations of the Māyāvādīs. Māyā means affection as well as illusion. When a mother deals with her child affectionately, she is called māyāmaya. In whatever form the Supreme Lord Viṣṇu appears, He is always affectionate toward His devotees. Thus the word māyāmayam is used here to mean "very affectionate toward the devotees." Śrīla Jīva Gosvāmī writes in this regard that māyāmayam can also mean kṛpā-pracuram, deeply merciful. Similarly, Śrīla Vīrarāghava says, māyā-pracuranātmīya-saṅkalpena parigṛhītam ity arthaḥ jñāna-paryāyo'tra māyā-śabdaḥ: when one is very affectionate due to an intimate relationship, one is described as māyāmaya. Śrīla Viśvanātha Cakravartī Ṭhākura explains māyāmayam by dividing it into the words māyā and āmayam. He explains these words to indicate that because the living entity is covered by the disease of illusion, the Lord is always eager to deliver His devotee from the clutches of māyā and cure him of the disease caused by the illusory energy.

TEXT 18

oṁ hrāṁ hrīṁ hrūṁ oṁ namo bhagavate hṛṣīkeśāya sarva-guṇa-viśeṣair vilakṣitātmane ākūtīnāṁ cittīnāṁ cetasāṁ viśeṣāṇāṁ cādhipataye ṣoḍaśa-kalāya cchando-mayāyānna-mayāyāmṛta-mayāya sarva-mayāya sahase ojase balāya kāntāya kāmāya namas te ubhayatra bhūyāt.

SYNONYMS

om-O Lord; hrām hrīm hrūm-the seeds of the mantra, chanted for a successful result; om-O Lord; namaḥ-respectful obeisances; bhagavate-unto the lotus feet of the Supreme Personality of Godhead; hṛṣīkeśāya-unto Hṛṣīkeśa, the Lord of the senses; sarva-guṇa-with all transcendental qualities; viśeṣaiḥ-with all varieties; vilakṣita-particularly observed; ātmane-unto the soul of all living entities; ākūtīnām-of all kinds of activity; cittīnām-of all kinds of knowledge; cetasām-of the functions of the mind, such as determination and mental effort; viśeṣāṇām-of their respective objects; ca-and; adhipataye-unto the master; ṣoḍaśa-kalāya-whose parts are the sixteen original ingredients of creation (namely the five objects of the senses and the eleven senses, including the mind); chandaḥ-mayāya-unto the enjoyer of all ritualistic ceremonies; anna-mayāya-who maintains all living entities by supplying the necessities of life; amṛta-mayāya-who awards eternal life; sarva-mayāya-who is all-pervading; sahase-the powerful; ojase-who supplies strength to the senses; balāya-who supplies strength to the body; kāntāya-the supreme husband or master of all living entities; kāmāya-who supplies all necessities for the devotees; namaḥ-respectful obeisances; te-unto You; ubhayatra-always (during both day and night, or both in this life and the next); bhūyāt-may there be all good fortune.

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Hṛṣīkeśa, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next.

In this verse the word māyāmaya is further explained in regard to how the Lord expands His mercy in different ways. parāsya śaktir vividhaiva śrūyate: the energies of the Supreme Lord are understood in different ways. In this verse He is described as the original source of everything, even our body, senses, mind, activities, prowess, bodily strength, mental strength and determination for securing the necessities of life. Indeed, the Lord's energies can be perceived in everything. As stated in Bhagavad-gītā (7.8), raso 'ham apsu kaunteya: the taste of water is also Kṛṣṇa. Kṛṣṇa is the active principle of everything we need for our maintenance.

This verse offering respectful obeisances unto the Lord was composed by Ramā, the goddess of fortune, and is full of spiritual power. Under the guidance of a spiritual master, everyone should chant this mantra and thus become a complete and perfect devotee of the Lord. One may chant this mantra for complete liberation from material bondage, and after liberation one may continue to chant it while worshiping the Supreme Lord in Vaikuṇṭhaloka. All mantras, of course, are meant for this life and the next life, as Kṛṣṇa Himself confirms in Bhagavad-gītā (9.14):

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion." A devotee who both in this life and the next chants the mahā-mantra, or any mantra, is called nitya-yuktopāsaka.

TEXT 19

striyo vratais tvā hṛṣīkeśvaraṁ svato

hy ārādhya loke patim āśāsate 'nyam

tāsāṁ na te vai paripānty apatyaṁ

priyaṁ dhanāyūṁṣi yato 'sva-tantrāḥ

SYNONYMS

striyaḥ-all women; vrataiḥ-by observing fasting and other vows; tvā-you; hṛṣīkeśvaram-the Supreme Personality of Godhead, master of the senses; svataḥ-of your own accord; hi-certainly; ārādhya-worshiping; loke-in the world; patim-a husband; āśāsate-ask for; anyam-another; tāsām-of all those women; na-not; te-the husbands; vai-indeed; paripānti-able to protect; apatyam-the children; priyam-very dear; dhana-the wealth; āyūṁṣi-or the duration of life; yataḥ-because; asva-tantrāḥ-dependent.

My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. They do not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are all subordinate to You.

In this verse, Lakṣmīdevī (Ramā) shows compassion toward women who worship the Lord for the benediction of possessing a good husband. Although such women desire to be happy with children, wealth, a long duration of life and everything dear to them, they cannot possibly do so. In the material world, a so-called husband is dependent on the control of the Supreme Personality of Godhead. There are many examples of a woman whose husband, being dependent on the result of his own fruitive actions, cannot maintain his wife, her children, her wealth or her duration of life. Therefore, factually the only real husband of all women is Kṛṣṇa, the supreme husband. Because the gopīs were liberated souls, they understood this fact. Therefore they rejected their material husbands and accepted Kṛṣṇa as their real husband. Kṛṣṇa is the real husband not only of the gopīs, but of every living entity. Everyone should perfectly understand that Kṛṣṇa is the real husband of all living entities, who are described in the Bhagavad-gītā as prakṛti (female), not puruṣa (male). In Bhagavad-gītā (10.12), only Kṛṣṇa is addressed as puruṣa:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty."

Kṛṣṇa is the original puruṣa, and the living entities are prakṛti. Thus Kṛṣṇa is the enjoyer, and all living entities are meant to be enjoyed by Him. Therefore any woman who seeks a material husband for her protection, or any man who desires to become the husband of a woman, is under illusion. To become a husband means to maintain a wife and children nicely by supplying wealth and security. However, a material husband cannot possibly do this, for he is dependent on his karma. Karmaṇā-daiva-netreṇa: his circumstances are determined by his past fruitive activities. Therefore if one proudly thinks he can protect his wife, he is under illusion. Kṛṣṇa is the only husband, and therefore the relationship between a husband and wife in this material world cannot be absolute. Because we have the desire to marry, Kṛṣṇa mercifully allows the so-called husband to possess a wife, and the wife to possess a so-called husband, for mutual satisfaction. In the Īśopaniṣad it is said, tena tyaktena bhuñjīthā: the Lord provides everyone with his quota. Actually, however, every living entity is prakṛti, or female, and Kṛṣṇa is the only husband.

ekale īśvara kṛṣṇa, āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya

(Cc. Ādi 5.142)

Kṛṣṇa is the original master or husband of everyone, and all other living entities, having taken the form of so-called husbands, or wives, are dancing according to His desire. A so-called husband may unite with his wife for sense gratification, but his senses are conducted by Hṛṣīkeśa, the master of the senses, who is therefore the actual husband.

TEXT 20

sa vai patiḥ syād akutobhayaḥ svayaṁ

samantataḥ pāti bhayāturaṁ janam

sa eka evetarathā mitho bhayaṁ

naivātmalābhād adhi manyate param

SYNONYMS

saḥ-he; vai-indeed; patiḥ-a husband; syāt-would be; akutaḥ-bhayaḥ-who is not fearful of anyone; svayam-self-sufficient; samantataḥ-entirely; pāti-maintains; bhaya-āturam-who is very afraid; janam-a person; saḥ-therefore he; ekaḥ-one; eva-only; itarathā-otherwise; mithaḥ-from one another; bhayam-fear; na-not; eva-indeed; ātma-lābhāt-than the attainment of You; adhi-greater; manyate-is accepted; param-other thing.

He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a husband and protector. Therefore, my Lord, you are the only husband, and no one else can claim this position. If you were not the only husband, You would be afraid of others. Therefore persons learned in all Vedic literature accept only Your Lordship as everyone's master, and they think no one else a better husband and protector than You.

Here the meaning of husband or guardian is clearly explained. people want to become a husband, a guardian, a governor or a political leader without knowing the actual meaning of such a superior position. There are many people all over the world-indeed, throughout the universe-who claim for some time that they are husbands, political leaders or guardians, but in due course of time the Supreme Lord desires their removal from their posts, and their careers are immediately finished. Therefore those who are actually learned and advanced in spiritual life do not accept any leader, husband or maintainer other than the Supreme Personality of Godhead.

Lord Kṛṣṇa personally states in Bhagavad-gītā (18.66), ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall deliver you from all sinful reactions." Kṛṣṇa is not afraid of anyone. On the contrary, everyone is afraid of Kṛṣṇa. Therefore He can actually give protection to a subordinate living entity. Since so-called leaders or dictators are completely under the control of material nature, they can never give complete protection to others, although they claim this ability due to false prestige. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] people do not know that real advancement in life consists of accepting the Supreme Personality of Godhead as one's master. Instead of deceiving themselves and others by pretending to be all-powerful, all political leaders, husbands and guardians should spread the Kṛṣṇa consciousness movement so that everyone can learn how to surrender to Kṛṣṇa, the supreme husband.

TEXT 21

yā tasya te pāda-saroruhārhaṇaṁ

nikāmayet sākhila-kāma-lampaṭā

tad eva rāsīpsitam īpsito 'rcito

yad-bhagna-yācñā bhagavan pratapyate

SYNONYMS

yā-a woman who; tasya-of Him; te-of You; pāda-saroruha-of the lotus feet; arhaṇam-the worship; nikāmayet-fully desires; sā-such a woman; akhila-kāma-lampaṭā-although maintaining all kinds of material desire; tat-that; eva-only; rāsi-You award; īpsitam-some other desired benediction; īpsitaḥ-being looked to for; arcitaḥ-worshiped; yat-from which; bhagna-yācñā-one who desires objects other than Your lotus feet and who thus becomes broken; bhagavan-O my Lord; pratapyate-is pained.

My dear Lord, You automatically fulfill all the desires of a woman who worships Your lotus feet in pure love. However, if a woman worships Your lotus feet for a particular purpose, You also quickly fulfill her desires, but in the end she becomes broken-hearted and laments. Therefore one need not worship Your lotus feet for some material benefit.

Śrīla Rūpa Gosvāmī describes pure devotional service as anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Madhya 19.167]. One should not worship the Supreme Personality of Godhead to fulfill some material desire for success in fruitive activities or mental speculation. To serve the lotus feet of the Lord means to serve Him exactly as He desires. The neophyte devotee is therefore ordered to worship the Lord strictly according to the regulative principles given by the spiritual master and the śāstras. By executing devotional service in that way, he gradually becomes attached to Kṛṣṇa, and when his original dormant love for the Lord becomes manifest, he spontaneously serves the Lord without any motive. This condition is the perfect stage of one's relationship with the Lord. The Lord then looks after the comfort and security of His devotee without being asked. Kṛṣṇa promises in Bhagavad-gītā (9.22):

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

The Supreme Lord personally takes care of anyone who is completely engaged in His devotional service. Whatever he has, the Lord protects, and whatever he needs, the Lord supplies. Therefore why should one bother the Lord for something material? Such prayers are unnecessary.

Śrīla Viśvanātha Cakravartī Ṭhākura explains that even if a devotee wishes the Lord to fulfill a particular desire, the devotee should not be considered a sakāma-bhakta (a devotee with some motive). In the Bhagavad-gītā (7.16) Kṛṣṇa says:

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

"O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute." The ārta and the arthārthī, who approach the Supreme Personality of Godhead for relief from misery or for some money, are not sakāma-bhaktas, although they appear to be. Being neophyte devotees, they are simply ignorant. Later in Bhagavad-gītā the Lord says, udārāḥ sarva evaite: they are all magnanimous (udārāḥ). Although in the beginning a devotee may harbor some desire, in due course of time it will vanish. Therefore the Śrīmad-Bhāgavatam enjoins:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"A person who has broader intelligence, whether he is full of all material desire, is free from material desire, or has a desire for liberation, must by all means worship the supreme whole, the Personality of Godhead." (Bhāg. 2.3.10)

Even if one wants something material, he should pray to no one but the Lord to fulfill his desire. If one approaches a demigod for the fulfillment of his desires, he is to be considered naṣṭa-buddhi, bereft of all good sense. Kṛṣṇa says in Bhagavad-gītā (7.20):

kāmais tais tair hṛta-jñānāḥ
prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."

Lakṣmīdevī advises all devotees who approach the Lord with material desires that according to her practical experience, the Lord is Kāmadeva, and thus there is no need to ask Him for anything material. She says that everyone should simply serve the Lord without any motive. Since the Supreme Personality of Godhead is sitting in everyone's heart, He knows everyone's thoughts, and in due course of time He will fulfill all desires. Therefore let us completely depend on the service of the Lord without bothering Him with our material requests.

TEXT 22

mat-prāptaye 'jeśa-surāsurādayas

tapyanta ugraṁ tapa aindriye dhiyaḥ

ṛte bhavat-pāda-parāyaṇān na māṁ

vindanty ahaṁ tvad-dhṛdayā yato 'jita

SYNONYMS

mat-prāptaye-to obtain my mercy; aja-Lord Brahmā; īśa-Lord Śiva; sura-the other demigods, headed by King Indra, Candra and Varuṇa; asura-ādayaḥ-as well as the demons; tapyante-undergo; ugram-severe; tapaḥ-austerity; aindriye dhiyaḥ-whose minds are absorbed in thoughts of superior sense gratification; ṛte-unless; bhavat-pāda-parāyaṇāt-one who is wholly and solely engaged in the service of the Supreme Lord's lotus feet; na-not; mām-me; vindanti-obtain; aham-I; tvat-in You; hṛdayāḥ-whose hearts; yataḥ-therefore; ajita-O unconquerable one.

O supreme unconquerable Lord, when they become absorbed in thoughts of material enjoyment, Lord Brahmā and Lord Śiva, as well as other demigods and demons, undergo severe penances and austerities to receive my benedictions. But I do not favor anyone, however great he may be; unless he is always engaged in the service of Your lotus feet. Because I always keep You within my heart, I cannot favor anyone but a devotee.

In this verse the goddess of fortune, Lakṣmīdevī, clearly states that she does not bestow her favor on any materialistic person. Although sometimes a materialist becomes very opulent in the eyes of another materialist, such opulence is bestowed upon him by the goddess Durgādevī, a material expansion of the goddess of fortune, not by Lakṣmīdevī herself. Those who desire material wealth worship Durgādevī with the following mantra: dhanaṁ dehi rūpaṁ dehi rūpa-pati-bhājaṁ dehi. "O worshipable mother Durgādevī, please give me wealth, strength, fame, a good wife and so on." By pleasing goddess Durgā one can obtain such benefits, but since they are temporary, they result only in māyā-sukha (illusory happiness). As stated by Prahlāda Mahārāja, māyā-sukhāya bharam udvahato vimūḍhān: [SB 7.9.43] those who work very hard for material benefits are vimūḍhas, foolish rascals, because such happiness will not endure. On the other hand, devotees like Prahlāda and Dhruva Mahārāja achieved extraordinary material opulences, but such opulences were not māyā-sukha. When a devotee acquires unparalleled opulences, they are the direct gifts of the goddess of fortune, who resides in the heart of Nārāyaṇa.

The material opulences a person obtains by offering prayers to the goddess Durgā are temporary. As described in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: men of meager intelligence desire temporary happiness. We have actually seen that one of the disciples of Bhaktisiddhānta Sarasvatī Ṭhākura wanted to enjoy the property of his spiritual master, and the spiritual master, being merciful toward him, gave him the temporary property, but not the power to preach the cult of Caitanya Mahāprabhu all over the world. That special mercy of the power to preach is given to a devotee who does not want anything material from his spiritual master but wants only to serve him. The story of the demon Rāvaṇa illustrates this point. Although Rāvaṇa tried to abduct the goddess of fortune Sītādevī from the custody of Lord Rāmacandra, he could not possibly do so. The Sītādevī he forcibly took with him was not the original Sītādevī, but an expansion of māyā, or Durgādevī. As a result, instead of winning the favor of the real goddess of fortune, Rāvaṇa and his whole family were vanquished by the power of Durgādevī (sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā [Bs. 5.44]).

TEXT 23

sa tvaṁ mamāpy acyuta śīrṣṇi vanditaṁ

karāmbujaṁ yat tvad-adhāyi sātvatām

bibharṣi māṁ lakṣma vareṇya māyayā

ka īśvarasyehitam ūhituṁ vibhur iti

SYNONYMS

saḥ-that; tvam-You; mama-of me; api-also; acyuta-O infallible one; śīrṣṇi-on the head; vanditam-worshiped; kara-ambujam-Your lotus hand; yat-which; tvat-by You; adhāyi-placed; sātvatām-on the head of the devotees; bibharṣi-You maintain; mām-me; lakṣma-as an insignia on Your chest; vareṇya-O worshipable one; māyayā-with deceit; kaḥ-who; īśvarasya-of the supremely powerful controller; īhitam-the desires; ūhitum-to understand by reason and argument; vibhuḥ-is able; iti-thus.

O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure devotees worship it, and You very mercifully place Your hand on their heads. I wish that You may also place Your hand on My head, for although You already bear my insignia of golden streaks on Your chest, I regard this honor as merely a kind of false prestige for me. You show Your real mercy to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one can understand Your motives.

In many places, the śāstras describe the Supreme Personality of Godhead as being more inclined toward His devotees than toward His wife, who always remains on His chest. In Śrīmad-Bhāgavatam (11.14.15) it is stated:

na tathā me priyatama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān

Here Kṛṣṇa plainly says that His devotees are more dear to Him than Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa (the original cause of creation), the goddess of fortune or even His own Self. Elsewhere in Śrīmad-Bhāgavatam (10.9.20) Śukadeva Gosvāmī says,

nemam viriñco na bhavo
na śrīr apy aṅga saṁśrayā
prasādaṁ lebhire gopī
yat tat prāpa vimuktidāt

The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopīs than to Lord Brahmā, Lord Śiva or even the goddess of fortune, who is His own wife and is associated with His body. Similarly, Śrīmad-Bhāgavatam (10.47.60) also states:

nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ
svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ
rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāṁ ya udagād vraja-sundarīṇām

"The gopīs received benedictions from the Lord that neither Lakṣmīdevī nor the most beautiful dancers in the heavenly planets could attain. In the rāsa dance, the Lord showed His favor to the most fortunate gopīs by placing His arms on their shoulders and dancing with each of them individually. No one can compare with the gopīs, who received the causeless mercy of the Lord."

In the Caitanya-caritāmṛta it is said that no one can receive the real favor of the Supreme Personality of Godhead without following in the footsteps of the gopīs. Even the goddess of fortune could not receive the same favor as the gopīs, although she underwent severe austerities and penances for many years. Lord Śrī Caitanya Mahāprabhu discusses this point with Vyeṅkaṭa Bhaṭṭa in Caitanya-caritāmṛta (Madhya 9.111–131): "The Lord inquired from Vyeṅkaṭa Bhaṭṭa, 'Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation. However, My Lord is Lord Śrī Kṛṣṇa, a cowherd boy engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord? Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities.'

"Vyeṅkaṭa Bhaṭṭa replied, 'Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature. They are very pleasing for Kṛṣṇa's śaktis. Since Kṛṣṇa and Nārāyaṇa are both the same personality, Lakṣmī's association with Kṛṣṇa did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance. If she wanted to enjoy herself with Kṛṣṇa what fault is there? Why are you joking so about this?'

"Lord Caitanya Mahāprabhu replied, 'I know that there is no fault in the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from revealed scriptures. The authorities of Vedic knowledge met Lord Rāmacandra in Daṇḍakāraṇya, and by their penances and austerities, they were allowed to enter into the rāsa dance. But can you tell me why the goddess of fortune, Lakṣmī, could not get that opportunity? '

"To this Vyeṅkaṭa Bhaṭṭa replied, 'I cannot enter into the mystery of this incident. I am an ordinary living being. My intelligence is limited, and I am always disturbed. How can I understand the pastimes of the Supreme Lord? They are deeper than millions of oceans.'

"Lord Caitanya replied, 'Lord Kṛṣṇa has a specific characteristic. He attracts everyone's heart by the mellow of His personal conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana, one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, the inhabitants of that planet do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead. Unaware that Kṛṣṇa is the Supreme Lord, the residents of Vṛndāvana like Nanda Mahārāja, Yaśodādevī and the gopīs treat Kṛṣṇa as their beloved son or lover. Mother Yaśodā accepts Him as her son and sometimes binds Him to a grinding mortar. Kṛṣṇa's cowherd boy friends think He is an ordinary boy and get up on His shoulders. In Goloka Vṛndāvana no one has any desire other than to love Kṛṣṇa.' "

The conclusion is that one cannot associate with Kṛṣṇa unless he has fully received the favor of the inhabitants of Vrajabhūmi. Therefore if one wants to be delivered by Kṛṣṇa directly, he must take to the service of the residents of Vṛndāvana, who are unalloyed devotees of the Lord.

TEXT 24

ramyake ca bhagavataḥ priyatamaṁ mātsyam avatāra-rūpaṁ tad-varṣa-puruṣasya manoḥ prāk-pradarśitaṁ sa idānīm api mahatā bhakti-yogenārādhayatīdaṁ codāharati.

SYNONYMS

ramyake ca-also in Ramyaka-varṣa; bhagavataḥ-of the Supreme Personality of Godhead; priya-tamam-the foremost; mātsyam-fish; avatāra-rūpam-the form of the incarnation; tat-varṣa-puruṣasya-of the ruler of that land; manoḥ-Manu; prāk-previously (at the end of the Cākṣuṣa-manvantara); pradarśitam-exhibited; saḥ-that Manu; idānīm api-even until now; mahatā bhakti-yogena-by dint of advanced devotional service; ārādhayati-worships the Supreme Personality of Godhead; idam-this; ca-and; udāharati-chants.

Śukadeva Gosvāmī continued: In Ramyaka-varṣa, where Vaivasvata Manu rules, the Supreme Personality of Godhead appeared as Lord Matsya at the end of the last era [the Cākṣuṣa-manvantara]. Vaivasvata Manu now worships Lord Matsya in pure devotional service and chants the following mantra.

TEXT 25

oṁ namo bhagavate mukhyatamāya namaḥ sattvāya prāṇāyaujase sahase balāya mahā-matsyāya nama iti.

SYNONYMS

om-O my Lord; namaḥ-respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; mukhya-tamāya-the first incarnation to appear; namaḥ-my respectful obeisances; sattvāya-unto the pure transcendence; prāṇāya-the origin of life; ojase-the source of the potency of the senses; sahase-the origin of all mental power; balāya-the origin of bodily strength; mahā-matsyāya-unto the gigantic fish incarnation; namaḥ-respectful obeisances; iti-thus.

I offer my respectful obeisances unto the Supreme Personality of Godhead, who is pure transcendence. He is the origin of all life, bodily strength, mental power and sensory ability. Known as Matsyāvatāra, the gigantic fish incarnation, He appears first among all the incarnations. Again I offer my obeisances unto Him.

Śrīla Jayadeva Gosvāmī sings:

pralayo payodhi-jale dhṛtavān asi vedaṁ
vihita-vahitra-caritram akhedam
keśava dhṛta-mīna-śarīra jaya jagad-īśa hare

Soon after the cosmic creation, the entire universe was inundated with water. At that time Lord Kṛṣṇa (Keśava) incarnated as a gigantic fish to protect the Vedas. Therefore Manu addresses Lord Matsya as mukhyatama, the first incarnation to appear. Fish are generally considered a mixture of the modes of ignorance and passion, but we must understand that every incarnation of the Supreme Personality of Godhead is completely transcendental. There is never any deterioration of the Supreme Lord's original transcendental quality. Therefore the word sattvāya is used here, meaning pure goodness on the transcendental platform. There are many incarnations of the Supreme Lord: Varāha mūrti (the boar form), Kūrma mūrti (the tortoise form), Hayagrīva mūrti (the form of a horse) and so on. Yet we should never think any of Them material. They are always situated on the platform of śuddha-sattva, pure transcendence.

TEXT 26

antar bahiś cākhila-loka-pālakair

adṛṣṭa-rūpo vicarasy uru-svanaḥ

sa īśvaras tvaṁ ya idaṁ vaśe 'nayan

nāmnā yathā dārumayīṁ naraḥ striyam

SYNONYMS

antaḥ-within; bahiḥ-without; ca-also; akhila-loka-pālakaiḥ-by the leaders of the different planets, societies, kingdoms and so on; adṛṣṭa-rūpaḥ-not seen; vicarasi-You wander; uru-very great; svanaḥ-whose sounds (Vedic mantras); saḥ-He; īśvaraḥ-the supreme controller; tvam-You; yaḥ-who; idam-this; vaśe-under control; anayat-has brought; nāmnā-by different names like brāhmaṇa, kṣatriya, vaiśya and śūdra; yathā-exactly like; dārumayīm-made of wood; naraḥ-a man; striyam-a doll.

My dear Lord, just as a puppeteer controls his dancing dolls and a husband controls his wife, Your Lordship controls all the living entities in the universe, such as the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Although You are in everyone's heart as the supreme witness and commander and are outside everyone as well, the so-called leaders of societies, communities and countries cannot realize You. Only those who hear the vibration of the Vedic mantras can appreciate You.

The Supreme Personality of Godhead is antarbahiḥ, present within and without everything. One must overcome the delusion caused by the Lord's external energy and realize His presence both externally and internally. In Śrīmad-Bhāgavatam (1.8.19) Śrīmatī Kuntīdevī has explained that Kṛṣṇa appears in this world naṭo nāṭyadharo yathā, "exactly like an actor dressed as a player." In Bhagavad-gītā (18.61) Kṛṣṇa says, īśvaraḥ sama-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: "The Supreme Lord is situated in everyone's heart, O Arjuna." The Lord is situated within everyone's heart, and outside as well. Within the heart He is the Supersoul, the incarnation who acts as the adviser and witness. Yet although God is residing within their hearts, foolish people say, "I cannot see God. Please show Him to me."

Everyone is under the control of the Supreme Personality of Godhead, exactly like dancing dolls controlled by a puppeteer or a woman controlled by her husband. A woman is compared to a doll (dārumayī) because she has no independence. She should always be controlled by a man. Still, due to false prestige, a class of women wants to remain independent. What to speak of women, all living entities are prakṛti (female) and therefore dependent on the Supreme Lord, as Kṛṣṇa Himself explains in Bhagavad-gītā (apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām). The living entity is never independent. Under all circumstances, he is dependent on the mercy of the Lord. The Lord creates the social divisions of human society-brāhmaṇas, kṣatriyas, vaiśyas and śūdras-and ordains that they follow rules and regulations suited to their particular position. In this way, all members of society remain always under the Supreme Lord's control. Still, some people foolishly deny the existence of God.

Self-realization means to understand one's subordinate position in relation to the Lord. When one is thus enlightened, he surrenders to the Supreme Personality of Godhead and is liberated from the clutches of the material energy. In other words, unless one surrenders to the lotus feet of the Lord, the material energy in its many varieties will continue to control him. No one in the material world can deny that he is under control. The Supreme Lord, Nārāyaṇa, who is beyond this material existence, controls everyone. The following Vedic mantra confirms this point: eko ha vai nārāyaṇa āsīt. Foolish persons think Nārāyaṇa to be on the platform of ordinary material existence. Because they do not realize the natural constitutional position of the living entity, they concoct names like daridra-nārāyaṇa, svāmi-nārāyaṇa or mithyā-nārāyaṇa. However, Nārāyaṇa is actually the supreme controller of everyone. This understanding is self-realization.

TEXT 27

yaṁ loka-pālāḥ kila matsara-jvarā

hitvā yatanto 'pi pṛthak sametya ca

pātuṁ na śekur dvi-padaś catuṣ-padaḥ

sarīsṛpaṁ sthāṇu yad atra dṛśyate

SYNONYMS

yam-whom (You); loka-pālāḥ-the great leaders of the universe, beginning with Lord Brahmā; kila-what to speak of others; matsara-jvarāḥ-who are suffering from the fever of envy; hitvā-leaving aside; yatantaḥ-endeavoring; api-although; pṛthak-separately; sametya-combined; ca-also; pātum-to protect; na-not; śekuḥ-able; dvi-padaḥ-two-legged; catuḥ-padaḥ-four-legged; sarīsṛpam-reptiles; sthāṇu-not moving; yat-whatever; atra-within this material world; dṛśyate-is visible.

My Lord, from the great leaders of the universe, such as Lord Brahmā and other demigods, down to the political leaders of this world, all are envious of Your authority. Without Your help, however, they could neither separately nor concertedly maintain the innumerable living entities within the universe. You are actually the only maintainer of all human beings, of animals like cows and asses, and of plants, reptiles, birds, mountains and whatever else is visible within this material world.

It is fashionable for materialistic persons to compete with the power of God. When so-called scientists try to manufacture living entities in their laboratories, their only purpose is to defy the talent and ability of the Supreme Personality of Godhead. This is called illusion. It exists even in the higher planetary systems, where great demigods like Lord Brahmā, Lord Śiva and others reside. In this world everyone is puffed up with false prestige despite the failure of all his endeavors. When so-called philanthropists, who supposedly want to help the poor, are approached by members of the Kṛṣṇa consciousness movement, they say, "You are simply wasting your time, while I am feeding vast masses of starving people." Unfortunately, their meager efforts, either singly or together, do not solve anyone's problems.

Sometimes so-called svāmīs are very eager to feed poor people, thinking them to be daridra-nārāyaṇa, the Lord's incarnations as beggars. They prefer to serve the manufactured daridra-nārāyaṇa than the original, supreme Nārāyaṇa. They say, "Don't encourage service to Lord Nārāyaṇa. It is better to serve the starving people of the world." Unfortunately such materialists, either singly or combined in the form of the United Nations, cannot fulfill their plans. The truth is that the many millions of human beings, animals, birds and trees-indeed, all living entities-are maintained solely by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān: one person, the Supreme Lord, is supplying the necessities of life for all other living entities. To challenge the authority of Nārāyaṇa, the Supreme Personality of Godhead, is the business of asuras (demons). Yet sometimes suras, or devotees, are also bewildered by the illusory energy and falsely claim to be the maintainer of the entire universe. Such incidents are described in the Tenth Canto of Śrīmad-Bhāgavatam, where Śukadeva Gosvāmī tells how Lord Brahmā and King Indra became puffed up and were eventually chastised by Kṛṣṇa.

TEXT 28

bhavān yugāntārṇava ūrmi-mālini

kṣoṇīm imām oṣadhi-vīrudhāṁ nidhim

mayā sahoru kramate 'ja ojasā

tasmai jagat-prāṇa-gaṇātmane nama iti

SYNONYMS

bhavān-Your Lordship; yuga-anta-arṇave-in the water of devastation at the end of the millennium; ūrmi-mālini-possessing rows of big waves; kṣoṇīm-the planet earth; imām-this; oṣadhi-vīrudhām-of all kinds of herbs and drugs; nidhim-the storehouse; mayā-me; saha-with; uru-great; kramate-You roamed; aja-O unborn one; ojasā-with speed; tasmai-unto Him; jagat-of the entire universe; prāṇa-gaṇa-ātmane-the ultimate source of life; namaḥ-my respectful obeisances; iti-thus.

O almighty Lord, at the end of the millennium this planet earth, which is the source of all kinds of herbs, drugs and trees, was inundated by water and drowned beneath the devastating waves. At that time, You protected me along with the earth and roamed the sea with great speed. O unborn one, You are the actual maintainer of the entire universal creation, and therefore You are the cause of all living entities. I offer my respectful obeisances unto You.

Envious persons cannot appreciate how wonderfully the Lord creates, maintains and annihilates the universe, but devotees of the Lord can understand this perfectly well. Devotees can see how the Lord is acting behind the wonderful workings of the material nature. In Bhagavad-gītā (9.10) the Lord says:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." All the wonderful transformations of nature are happening under the superintendence of the Supreme Personality of Godhead. Envious persons cannot see this, but a devotee, even though very humble and even if uneducated, knows that behind all the activities of nature is the supreme hand of the Supreme Being.

TEXT 29

hiraṇmaye 'pi bhagavān nivasati kūrma-tanuṁ bibhrāṇas tasya tat priyatamāṁ tanum aryamā saha varṣa-puruṣaiḥ pitṛ-gaṇādhipatir upadhāvati mantram imaṁ cānujapati.

SYNONYMS

hiraṇmaye-in Hiraṇmaya-varṣa; api-indeed; bhagavān-the Supreme Personality of Godhead; nivasati-resides; kūrma-tanum-the body of a tortoise; bibhrāṇaḥ-manifesting; tasya-of the Supreme Personality of Godhead; tat-that; priya-tamām-dearmost; tanum-body; aryamā-Aryamā, the chief resident of Hiraṇmaya-varṣa; saha-with; varṣa-puruṣaiḥ-the people of that tract of land; pitṛ-gaṇa-adhipatiḥ-who is the chief of the pitās; upadhāvati-worships in devotional service; mantram-hymn; imam-this; ca-also; anujapati-chants.

Śukadeva Gosvāmī continued: In Hiraṇmaya-varṣa, the Supreme Lord, Viṣṇu, lives in the form of a tortoise [kūrma-śarīra]. This most dear and beautiful form is always worshiped there in devotional service by Aryamā, the chief resident of Hiraṇmaya-varṣa, along with the other inhabitants of that land. They chant the following hymns.

The word priyatama (dearmost) is very significant in this verse. Each devotee regards a particular form of the Lord as most dear. Because of an atheistic mentality, some people think that the tortoise, boar and fish incarnations of the Lord are not very beautiful. They do not know that any form of the Lord is always the fully opulent Personality of Godhead. Since one of His opulences is infinite beauty, all the Lord's incarnations are very beautiful and are appreciated as such by devotees. Nondevotees, however, think that Lord Kṛṣṇa's incarnations are ordinary material creatures, and therefore they distinguish between the beautiful and the not beautiful. A certain form of the Lord is worshiped by a particular devotee because he loves to see that form of the Lord. As stated in Brahma-saṁhitā (5.33): advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. The very beautiful form of the Lord is always youthful. Sincere servants of a particular form of the Lord always see that form as very beautiful, and thus they engage in constant devotional service to Him.

TEXT 30

oṁ namo bhagavate akūpārāya sarva-sattva-guṇa-viśeṣaṇāyānu-palakṣita-sthānāya namo varṣmaṇe namo bhūmne namo namo 'vasthānāya namas te.

SYNONYMS

om-O my Lord; namaḥ-respectful obeisances; bhagavate-unto You, the Supreme Personality of Godhead; akūpārāya-in the form of a tortoise; sarva-sattva-guṇa-viśeṣaṇāya-whose form consists of śuddha-sattva, transcendental goodness; anupalakṣita-sthānāya-unto You, whose position is not discernible; namaḥ-my respectful obeisances; varṣmaṇe-unto You who, although the oldest, are unaffected by time; namaḥ-my respectful obeisances; bhūmne-to the great one who can go everywhere; namaḥ namaḥ-repeated obeisances; avasthānāya-the shelter of everything; namaḥ-respectful obeisances; te-unto You.

O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.

In the Brahma-saṁhitā it is said, goloka eva nivasaty akhilātma-bhūtaḥ: [Bs. 5.37] the Lord always remains in Goloka, the topmost planet in the spiritual world. At the same time, He is all-pervading. This paradox is only possible for the Supreme Personality of Godhead, who is full of all opulences. The Lord's all-pervasiveness is confirmed in Bhagavad-gītā (18.61) where Kṛṣṇa states, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: "The Supreme Lord is seated in everyone's heart, O Arjuna." Elsewhere in Bhagavad-gītā (15.15) the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Therefore, although the Lord is present everywhere, He cannot be seen with ordinary eyes. As Aryamā says, the Lord is anupalakṣita-sthāna: no one can locate Him. This is the greatness of the Supreme Personality of Godhead.

TEXT 31

yad-rūpam etan nija-māyayārpitam

artha-svarūpaṁ bahu-rūpa-rūpitam

saṅkhyā na yasyāsty ayathopalambhanāt

tasmai namas te 'vyapadeśa-rūpiṇe

SYNONYMS

yat-of whom; rūpam-the form; etat-this; nija-māyayā arpitam-manifested by Your personal potency; artha-svarūpam-this entire visible cosmic manifestation; bahu-rūpa-rūpitam-manifested in various forms; saṅkhyā-the measurement; na-not; yasya-of which; asti-there is; ayathā-falsely; upalambhanāt-from perceiving; tasmai-unto Him (the Supreme Lord); namaḥ-my respectful obeisances; te-unto You; avyapadeśa-cannot be ascertained by mental speculation; rūpiṇe-whose real form.

My dear Lord, this visible cosmic manifestation is a demonstration of Your own creative energy. Since the countless varieties of forms within this cosmic manifestation are simply a display of Your external energy, this virāṭ-rūpa [universal body] is not Your real form. Except for a devotee in transcendental consciousness, no one can perceive Your actual form. Therefore I offer my respectful obeisances unto You.

Māyāvādī philosophers think the universal form of the Lord to be real and His personal form illusory. We can understand their mistake by a simple example. A fire consists of three elements: heat and light, which are the energy of the fire, and the fire itself. Anyone can understand that the original fire is the reality and that the heat and light are simply the fire's energy. Heat and light are the formless energies of fire, and in that sense they are unreal. Only the fire has form, and therefore it is the real form of the heat and light. As Kṛṣṇa states in Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "By Me, in My unmanifested form. this entire universe is pervaded." Thus the impersonal conception of the Lord is like the expansion of heat and light from a fire. In Bhagavad-gītā the Lord also says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: the entire material creation is resting on Kṛṣṇa's energy, either material, spiritual or marginal, but because His form is absent from the expansion of His energy, He is not personally present. This inconceivable expansion of the Supreme Lord's energy is called acintya-śakti. Therefore no one can understand the real form of the Lord without becoming His devotee.

TEXT 32

jarāyujaṁ svedajam aṇḍajodbhidaṁ

carācaraṁ devarṣi-pitṛ-bhūtam aindriyam

dyauḥ khaṁ kṣitiḥ śaila-sarit-samudra-

dvīpa-graharkṣety abhidheya ekaḥ

SYNONYMS

jarāyu-jam-one born from a womb; sveda-jam-one born from perspiration; aṇḍa-ja-one born from an egg; udbhidam-one born of the earth; cara-acaram-the moving and the stationary; deva-the demigods; ṛṣi-the great sages; pitṛ-the inhabitants of Pitṛloka; bhūtam-the material elements air, fire, water and earth; aindriyam-all the senses; dyauḥ-the higher planetary systems; kham-the sky; kṣitiḥ-the earthly planets; śaila-the hills and mountains; sarit-the rivers; samudra-the oceans; dvīpa-the islands; graha-ṛkṣa-the stars and planets; iti-thus; abhidheyaḥ-to be variously named; ekaḥ-one.

My dear Lord, You manifest Your different energies in countless forms: as living entities born from wombs, from eggs and from perspiration; as plants and trees that grow out of the earth; as all living entities, both moving and standing, including the demigods, the learned sages and the pitās; as outer space, as the higher planetary system containing the heavenly planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars and planets are simply manifestations of Your different energies, but originally You are one without a second. Therefore there is nothing beyond You. This entire cosmic manifestation is therefore not false but is simply a temporary manifestation of Your inconceivable energy.

This verse completely rejects the theory of brahma satyaṁ jagan mithyā, which states that spirit, or Brahman, is real, whereas the manifested material world, with its great variety of things, is false. Nothing is false. One thing may be permanent and another temporary, but both the permanent and the temporary are facts. For example, if someone becomes angry for a certain period, no one can say that his anger is false. It is simply temporary. Everything we experience in our daily lives is of this same character; it is temporary but real.

The different kinds of living entities coming from various sources are very clearly described in this verse. Some are born from a womb and some (like certain insects) from human perspiration. Others hatch from eggs, and still others sprout from the earth. A living entity takes birth under different circumstances according to his past activities (karma). Although the body of the living entity is material, it is never false. No one will accept the argument that since a person's material body is false, murder has no repercussions. Our temporary bodies are given to us according to our karma, and we must remain in our given bodies to enjoy the pains and pleasures of life. Our bodies cannot be called false; they are only temporary. In other words, the energy of the Supreme Lord is as permanent as the Lord Himself, although His energy is sometimes manifest and sometimes not. As summarized in the Vedas, sarvaṁ khalv idaṁ brahma: "Everything is Brahman."

TEXT 33

yasminn asaṅkhyeya-viśeṣa-nāma-

rūpākṛtau kavibhiḥ kalpiteyam

saṅkhyā yayā tattva-dṛśāpanīyate

tasmai namaḥ sāṅkhya-nidarśanāya te iti

SYNONYMS

yasmin-in You (the Supreme Personality of Godhead); asaṅkhyeya-innumerable; viśeṣa-particular; nāma-names; rūpa-forms; ākṛtau-possessing bodily features; kavibhiḥ-by great learned persons; kalpitā-imagined; iyam-this; saṅkhyā-number; yayā-by whom; tattva-of the truth; dṛśā-by knowledge; apanīyate-is extracted; tasmai-unto Him; namaḥ-respectful obeisances; sāṅkhya-nidarśanāya-who is the revealer of this numerical knowledge; te-unto You; iti-thus.

O my Lord, Your name, form and bodily features are expanded in countless forms. No one can determine exactly how many forms exist, yet You Yourself, in Your incarnation as the learned scholar Kapiladeva, have analyzed the cosmic manifestation as containing twenty-four elements. Therefore if one is interested in Sāṅkhya philosophy, by which one can enumerate the different truths, he must hear it from You. Unfortunately, nondevotees simply count the different elements and remain ignorant of Your actual form. I offer my respectful obeisances unto You.

Philosophers and scientists have been trying to study the entire cosmic situation and have been theorizing and calculating in different ways for millions and millions of years. However, the speculative research work of a so-called scientist or philosopher is always interrupted when he dies, and the laws of nature go on without regard for his work.

For billions of years changes take place in the material creation, until at last the whole universe is dissolved and remains in an unmanifested state. Constant change and destruction (bhūtvā bhūtvā pralīyate) is perpetually going on in nature, yet the material scientists want to study natural laws without knowing the Supreme Personality of Godhead, who is the background of nature. As Kṛṣṇa states in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again."

Now the material creation is manifest, eventually it will be annihilated and remain for many millions of years in a dormant state, and finally it will again be created. This is the law of nature.

TEXT 34

uttareṣu ca kuruṣu bhagavān yajña-puruṣaḥ kṛta-varāha-rūpa āste taṁ tu devī haiṣā bhūḥ saha kurubhir askhalita-bhakti-yogenopadhāvati imāṁ ca paramām upaniṣadam āvartayati.

SYNONYMS

uttareṣu-on the northern side; ca-also; kuruṣu-in the tract of land known as Kuru; bhagavān-the Supreme Personality of Godhead; yajña-puruṣaḥ-who accepts all results of sacrifices; kṛta-varāha-rūpaḥ-having accepted the form of a boar; āste-exists eternally; tam-Him; tu-certainly; devī-the goddess; ha-certainly; eṣā-this; bhūḥ-planet earth; saha-along with; kurubhiḥ-the inhabitants of the land known as Kuru; askhalita-unfailing; bhakti-yogena-by devotional service; upadhāvati-worship; imām-this; ca-also; paramām upaniṣadam-the supreme Upaniṣad (the process by which one can approach the Lord); āvartayati-chants again and again for the purpose of practice.

Śukadeva Gosvāmī said: Dear King, the Supreme Lord in His boar incarnation, who accepts all sacrificial offerings, lives in the northern part of Jambūdvīpa. There, in the tract of land known as Uttarakuru-varṣa, mother earth and all the other inhabitants worship Him with unfailing devotional service by repeatedly chanting the following Upaniṣad mantra.

TEXT 35

oṁ namo bhagavate mantra-tattva-liṅgāya yajña-kratave mahā-dhvarāvayavāya mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te.

SYNONYMS

om-O Lord; namaḥ-respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; mantra-tattva-liṅgāya-who is understood in truth by different mantras; yajña-in the form of animal sacrifices; kratave-and animal sacrifice; mahā-dhvara-great sacrifices; avayavāya-whose limbs and bodily parts; mahā-puruṣāya-unto the Supreme Person; namaḥ-respectful obeisances; karma-śuklāya-who purifies the fruitive activities of the living entities; tri-yugāya-unto the Supreme Personality of Godhead, who is full with six opulences and who appears in three yugas (remaining concealed in the fourth yuga); namaḥ-my respectful obeisances; te-unto You.

O Lord, we offer our respectful obeisances unto You as the gigantic person. Simply by chanting mantras, we shall be able to understand You fully. You are yajña [sacrifice], and You are the kratu [ritual]. Therefore all the ritualistic ceremonies of sacrifice are part of Your transcendental body, and You are the only enjoyer of all sacrifices. Your form is composed of transcendental goodness. You are known as tri-yuga because in Kali-yuga You appeared as a concealed incarnation and because You always fully possess the three pairs of opulences.

Śrī Caitanya Mahāprabhu is the incarnation for this age of Kali, as confirmed in many places throughout the purāṇas, the Mahābhārata, Śrīmad-Bhāgavatam and the Upaniṣads. The summary of His appearance is given in Caitanya-caritāmṛta (Madhya 6.99) as follows:

kali-yuge līlāvatāra nā kare bhagavān
ataeva 'tri-yuga' kari' kahi tāra nāma

In this age of Kali, the Supreme Personality of Godhead (Bhagavān) does not appear as a līlāvatāra, an incarnation to display pastimes. Therefore He is known as tri-yuga. Unlike other incarnations, Lord Śrī Caitanya Mahāprabhu appears in this age of Kali as a devotee of the Lord. Therefore He is called a concealed incarnation (channāvatāra).

TEXT 36

yasya svarūpaṁ kavayo vipaścito

guṇeṣu dāruṣv iva jāta-vedasam

mathnanti mathnā manasā didṛkṣavo

gūḍhaṁ kriyārthair nama īritātmane

SYNONYMS

yasya-whose; sva-rūpam-form; kavayaḥ-the greatly learned sages; vipaścitaḥ-expert in ascertaining the Absolute Truth; guṇeṣu-in the material manifestation, consisting of the three modes of nature; dāruṣu-in wood; iva-like; jāta-manifested; vedasam-fire; mathnanti-stir; mathnā-with a piece of wood used for producing fire; manasā-by the mind; didṛkṣavaḥ-who are inquisitive; gūḍham-hidden; kriyā-arthaiḥ-by fruitive activities and their results; namaḥ-respectful obeisances; īrita-ātmane-unto the Lord, who is manifested.

By manipulating a fire-generating stick, great saints and sages can bring forth the fire lying dormant within wood. In the same way, O Lord, those expert in understanding the Absolute Truth try to see You in everything-even in their own bodies. Yet you remain concealed. You are not to be understood by indirect processes involving mental or physical activities. Because You are self-manifested, only when You see that a person is wholeheartedly engaged in searching for You do You reveal Yourself. Therefore I offer my respectful obeisances unto You.

The word kriyārthaiḥ means "by performing ritualistic ceremonies to satisfy the demigods." The word vipaścitaḥ is explained in the Taittirīya Upaniṣad as follows: satyaṁ jñānam anantaṁ brahma. yo veda nihitaṁ guhāyāṁ parame vyoman. so 'śnute sarvān kāmān saha brahmaṇā vipaściteti. As Kṛṣṇa states in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "After many births and deaths, he who is actually in knowledge surrenders unto Me." When one understands that the Lord is situated in everyone's heart and actually sees the Lord present everywhere, he has perfect knowledge. The word jāta-vedaḥ means "fire which is produced by rubbing wood." In Vedic times, learned sages could bring forth fire from wood. Jāta-vedaḥ also indicates the fire in the stomach, which digests everything we eat and which produces an appetite. The word gūḍha is explained in the Śvetāśvatara Upaniṣad. Eko devaḥ sarva-bhūteṣu gūḍhaḥ: The Supreme Personality of Godhead is understood by chanting the Vedic mantras. Sarva-vyāpī sarva-bhūtāntar-ātmā: He is all-pervading, and He is within the heart of living entities. Karmādhyakṣaḥ sarva-bhūtādhivāsaḥ: He witnesses all activities of the living entity. Sākṣī cetā kevalo nirguṇaś ca: The Supreme Lord is the witness as well as the living force, yet He is transcendental to all material qualities.

TEXT 37

dravya-kriyā-hetv-ayaneśa-kartṛbhir

māyā-guṇair vastu-nirīkṣitātmane

anvīkṣayāṅgātiśayātma-buddhibhir

nirasta-māyākṛtaye namo namaḥ

SYNONYMS

dravya-by the objects of sense enjoyment; kriyā-the activities of the senses; hetu-the predominating deities of sensory activities; ayana-the body; īśa-the predominating time; kartṛbhiḥ-by false egotism; māyā-guṇaiḥ-by the modes of material nature; vastu-as a fact; nirīkṣita-being observed; ātmane-unto the Supreme Soul; anvīkṣayā-by careful consideration; aṅga-by the limbs of yogic practice; atiśaya-ātma-buddhibhiḥ-by those whose intelligence has become fixed; nirasta-completely freed from; māyā-the illusory energy; ākṛtaye-whose form; namaḥ-all respectful obeisances; namaḥ-respectful obeisances.

The objects of material enjoyment [sound, form, taste, touch and smell], the activities of the senses, the controllers of sensory activities [the demigods], the body, eternal time and egotism are all creations of Your material energy. Those whose intelligence has become fixed by perfect execution of mystic yoga can see that all these elements result from the actions of Your external energy. They can also see Your transcendental form as Supersoul in the background of everything. Therefore I repeatedly offer my respectful obeisances unto You.

The objects of material enjoyment, the sensory activities, attachment to sensual pleasure, the body, false egotism and so on are produced by the Lord's external energy, māyā. The background of all these activities is the living being, and the director of the living beings is the Supersoul. The living being is not the all in all. He is directed by the Supersoul. In Bhagavad-gītā (15.15) Kṛṣṇa confirms this:

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The living entity depends on the Supersoul for directions. A person advanced in spiritual knowledge, or a person expert in the practice of mystic yoga (yama, niyama, āsana and so on) can understand transcendence either as Paramātmā or as the Supreme Personality of Godhead. The Supreme Lord is the original cause of all natural events. Therefore He is described as sarva-kāraṇa-kāraṇam [Bs. 5.1], the cause of all causes. Behind everything visible to our material eyes is some cause, and one who can see the original cause of all causes, Lord Kṛṣṇa, can actually see. Kṛṣṇa, the sac-cid-ānanda-vigraha [Bs. 5.1], is the background of everything, as He Himself confirms in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again."

TEXT 38

karoti viśva-sthiti-saṁyamodayaṁ

yasyepsitaṁ nepsitam īkṣitur guṇaiḥ

māyā yathāyo bhramate tad-āśrayaṁ

grāvṇo namas te guṇa-karma-sākṣiṇe

SYNONYMS

karoti-performing; viśva-of the universe; sthiti-the maintenance; saṁyama-winding up; udayam-creation; yasya-of whom; īpsitam-desired; na-not; īpsitam-desired; īkṣituḥ-of the one glancing over; guṇaiḥ-with the modes of material nature; māyā-the material energy; yathā-as much as; ayaḥ-iron; bhramate-moves; tat-āśrayam-placed near that; grāvṇaḥ-a magnetic stone; namaḥ-my respectful obeisances; te-unto You; guṇa-karma-sākṣiṇe-the witness of the actions and reactions of material nature.

O Lord, You do not desire the creation, maintenance or annihilation of this material world, but You perform these activities for the conditioned souls by Your creative energy. Exactly as a piece of iron moves under the influence of a lodestone, inert matter moves when You glance over the total material energy.

Sometimes the question arises why the Supreme Lord has created this material world, which is so full of suffering for the living entities entrapped in it. The answer given herein is that the Supreme Personality of Godhead does not wish to create this material world just to inflict suffering on the living entities. The Supreme Lord creates this world only because the conditioned souls want to enjoy it.

The workings of nature are not going on automatically. It is only because the Lord glances over the material energy that it acts in wonderful ways, just as a lodestone causes a piece of iron to move here and there. Because materialistic scientists and so-called Sāṅkhya philosophers do not believe in God, they think that material nature is working without supervision. But that is not the fact. In Caitanya-caritāmṛta (Ādi 6.18–19) the creation of the material world is explained as follows:

yadyapi sāṅkhya māne 'pradhāna'--kāraṇa
jaḍa ha-ite kabhu nahe jagat-sṛjana

nija-sṛṣṭi-śakti prabhu sañcāre pradhāne
īśvarera śaktye tabe haye ta' nirmāṇe

"Atheistic Sāṅkhya philosophers think that the total material energy causes the cosmic manifestation, but they are wrong. Dead matter has no moving power, and therefore it cannot act independently. The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, matter moves and interacts." Sea waves are moved by the air, the air is created from ether, the-ether is produced by the agitation of the three modes of material nature, and the three modes of material nature interact due to the Supreme Lord's glance over the total material energy. Therefore the background of all natural occurrences is the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). This is also further explained in Caitanya-caritāmṛta (Ādi 5.59–61):

jagat-kāraṇa nahe prakṛti jaḍa-rūpā
śakti sañcāriyā tāre kṛṣṇa kare kṛpā

kṛṣṇa-śaktye prakṛti haya gauṇa kāraṇa
agni-śaktye lauha yaiche karaye jāraṇa

ataeva kṛṣṇa mūla-jagat-kāraṇa
prakṛti--kāraṇa yaiche ajā-gala-stana

"Because prakṛti [material nature] is dull and inert, it cannot actually be the cause of the material world. Lord Kṛṣṇa shows His mercy by infusing His energy into the dull, inert material nature. Thus prakṛti, by the energy of Lord Kṛṣṇa, becomes the secondary cause, just as iron becomes red-hot by the energy of fire. Therefore Lord Kṛṣṇa is the original cause of the cosmic manifestation. prakṛti is like the nipples on the neck of a goat, for they cannot give any milk." Thus it is a great mistake on the part of the material scientists and philosophers to think that matter moves independently.

TEXT 39

pramathya daityaṁ prativāraṇaṁ mṛdhe

yo māṁ rasāyā jagad-ādi-sūkaraḥ

kṛtvāgra-daṁṣṭre niragād udanvataḥ

krīḍann ivebhaḥ praṇatāsmi taṁ vibhum iti

SYNONYMS

pramathya-after killing; daityam-the demon; prativāraṇam-most formidable opponent; mṛdhe-in the fight; yaḥ-He who; mām-me (the earth); rasāyāḥ-fallen to the bottom of the universe; jagat-in this material world; ādi-sūkaraḥ-the original form of a boar; kṛtvā-keeping it; agra-daṁṣṭre-on the end of the tusk; niragāt-came out of the water; udanvataḥ-from the Garbhodaka Ocean; krīḍan-playing; iva-like; ibhaḥ-elephant; praṇatā asmi-I bow down; tam-to Him; vibhum-the Supreme Lord; iti-thus.

My Lord, as the original boar within this universe, You fought and killed the great demon Hiraṇyakṣa. Then You lifted me [the earth] from the Garbhodaka Ocean on the end of Your tusk, exactly as a sporting elephant plucks a lotus flower from the water. I bow down before You.

Thus end the Bhaktivedanta purports of the Fifth Canto, Eighteenth Chapter of the Śrīmad-Bhāgavatam, entitled, "The prayers Offered to the Lord by the Residents of Jambūdvīpa."

Chapter Nineteen

A Description of the Island of Jambūdvīpa

This chapter describes the glories of Bhārata-varṣa, and it also describes how Lord Rāmacandra is being worshiped in the tract of land known as Kimpuruṣa-varṣa. The inhabitants of Kimpuruṣa-varṣa are fortunate because they worship Lord Rāmacandra with His faithful servant Hanumān. Lord Rāmacandra exemplifies an incarnation of Godhead who descends for the mission of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-protecting the devotees and destroying the miscreants. Lord Rāmacandra exhibits the actual purpose of an incarnation of the Supreme Personality of Godhead, and the devotees take the opportunity to offer loving transcendental service to Him. One should surrender fully to the Lord, forgetting one's so-called material happiness, opulence and education, which are not at all useful for pleasing the Lord. The Lord is pleased only by the process of surrender unto Him.

When Devarṣi Nārada descended to instruct Sārvaṇi Manu, he described the opulence of Bhārata-varṣa, India. Sārvaṇi Manu and the inhabitants of Bhārata-varṣa engage in devotional service to the Supreme Personality of Godhead, who is the origin of creation, maintenance and annihilation and who is always worshiped by self-realized souls. In the planet known as Bhārata-varṣa there are many rivers and mountains, as there are in other tracts of land, yet Bhārata-varṣa has special significance because in this tract of land there exists the Vedic principle of varṇāśrama-dharma, which divides society into four varṇas and four āśramas. Furthermore, Nārada Muni's opinion is that even if there is some temporary disturbance in the execution of the varṇāśrama-dharma principles, they can be revived at any moment. The effect of adhering to the institution of varṇāśrama is gradual elevation to the spiritual platform and liberation from material bondage. By following the principles of varṇāśrama-dharma, one gets the opportunity to associate with devotees. Such association gradually awakens one's dormant propensity to serve the Supreme Personality of Godhead and frees one from all the basic principles of sinful life. One then gets the opportunity to offer unalloyed devotional service to the Supreme Lord, Vāsudeva. Because of this opportunity, the inhabitants of Bhārata-varṣa are praised even in the heavenly planets. Even in the topmost planet of this universe, Brahmaloka, the position of Bhārata-varṣa is discussed with great relish.

All the conditioned living entities are evolving within the universe in different planets and different species of life. Thus one may be elevated to Brahmaloka, but then one must again descend to earth, as confirmed in Śrīmad Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]). If those who live in Bhārata-varṣa rigidly follow the principles of varṇāśrama-dharma and develop their dormant Kṛṣṇa consciousness, they need not return to this material world after death. Any place where one cannot hear about the Supreme Personality of Godhead from realized souls, even if it be Brahmaloka, is not very congenial to the living entity. If one who has taken birth in the land of Bhārata-varṣa as a human being does not take advantage of the opportunity for spiritual elevation, his position is certainly the most miserable. In the land known as Bhāratavarṣa, even if one is a sarva-kāma-bhakta, a devotee seeking the fulfillment of some material desire, he is freed from all material desires by his association with devotees, and ultimately he becomes a pure devotee and returns home, back to Godhead, without difficulty.

At the end of this chapter, Śrī Śukadeva Gosvāmī describes to Mahārāja Parīkṣit the eight sub-islands within the island of Jambūdvīpa.

TEXT 1

śrī-śuka uvāca

kimpuruṣe varṣe bhagavantam ādi-puruṣaṁ lakṣmaṇāgrajaṁ sītābhirāmaṁ rāmaṁ tac-caraṇa-sannikarṣābhirataḥ parama-bhāgavato hanumān saha kimpuruṣair avirata-bhaktir upāste.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; kimpuruṣe varṣe-the tract of land known as Kimpuruṣa; bhagavantam-the Supreme Personality of Godhead; ādi-puruṣam-the original cause of all causes; lakṣmaṇa-agra-jam-the elder brother of Lakṣmaṇa; sītā-abhirāmam-who is very pleasing to mother Sītā, or who is the husband of Sītādevī; rāmam-Lord Rāmacandra; tat-caraṇa-sannikarṣa-abhirataḥ-one always engaged in service at the lotus feet of Lord Rāmacandra; parama-bhāgavataḥ-the great devotee celebrated throughout the universe; hanumān-His Grace Hanumānjī; saha-with; kimpuruṣaiḥ-the inhabitants of the tract of land known as Kimpuruṣa; avirata-continuous; bhaktiḥ-who possesses devotional service; upāste-worships.

Śrīla Śukadeva Gosvāmī said: My dear King, in Kimpuruṣa-varṣa the great devotee Hanumān is always engaged with the inhabitants of that land in devotional service to Lord Rāmacandra, the elder brother of Lakṣmaṇa and dear husband of Sītādevī.

TEXT 2

ārṣṭiṣeṇena saha gandharvair anugīyamānāṁ parama-kalyāṇīṁ bhartṛ-bhagavat-kathāṁ samupaśṛṇoti svayaṁ cedaṁ gāyati.

SYNONYMS

ārṣṭi-ṣeṇena-Ārṣṭiṣeṇa, the chief personality of Kimpuruṣa-varṣa; saha-with; gandharvaiḥ-by a company of Gandharvas; anugīyamānām-being chanted; parama-kalyāṇīm-most auspicious; bhartṛ-bhagavat-kathām-the glories of his master, who is also the Supreme Personality of Godhead; samupaśṛṇoti-he hears with great attention; svayam ca-and personally; idam-this; gāyati-chants.

A host of Gandharvas is always engaged in chanting the glories of Lord Rāmacandra. That chanting is always extremely auspicious. Hanumānjī and Arṣṭiṣeṇa, the chief person in Kimpuruṣa-varṣa, constantly hear those glories with complete attention. Hanumān chants the following mantras.

In the Purāṇas there are two different opinions concerning Lord Rāmacandra. In the Laghu-bhāgavatāmṛta (5.34–36) this is confirmed in the description of the incarnation of Manu.

vāsudevādi-rūpāṇām
avatārāḥ prakīrtitāḥ
viṣṇu-dharmottare rāma-
lakṣmaṇādyāḥ kramādamī

pādme tu rāmo bhagavān
nārāyaṇa itīritaḥ
śeṣaś cakraṁ ca śaṅkhaś ca
kramāt syur lakṣmaṇādayaḥ

madhya-deśa-sthitāyodhyā-
pure 'sya vasatiḥ smṛtā
mahā-vaikuṇṭhaloke ca
rāghavedrasya kīrtitā

The Viṣṇu-dharmottara describes that Lord Rāmacandra and His brothers-Lakṣmaṇa, Bharata and Śatrughna-are incarnations of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha respectively. The Padma Purāṇa, however, says that Lord Rāmacandra is an incarnation of Nārāyaṇa and that the other three brothers are incarnations of Śeṣa, Cakra and Śaṅkha. Therefore Śrīla Baladeva Vidyābhūṣaṇa has concluded, tad idaṁ kalpa-bhedenaiva sambhāvyam. In other words, these opinions are not contradictory. In some millenniums Lord Rāmacandra and His brothers appear as incarnations of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, and in other millenniums They appear as incarnations of Nārāyaṇa, Śeṣa, Cakra and Śaṅkha. The residence of Lord Rāmacandra on this planet is Ayodhyā. Ayodhyā City is still existing in the district of Hyderabad, which is situated on the northern side of Uttar Pradesh.

TEXT 3

oṁ namo bhagavate uttamaślokāya nama ārya-lakṣaṇa-śīla-vratāya nama upaśikṣitātmana upāsita-lokāya namaḥ sādhu-vāda-nikaṣaṇāya namo brahmaṇya-devāya mahā-puruṣāya mahā-rājāya nama iti.

SYNONYMS

om-O my Lord; namaḥ-my respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; uttama-ślokāya-who is always worshiped with selected verses; namaḥ-my respectful obeisances; ārya-lakṣaṇa-śīla-vratāya-who possesses all the good qualities of advanced personalities; namaḥ-my respectful obeisances; upaśikṣita-ātmane-unto You whose senses are under control; upāsita-lokāya-who is always remembered and worshiped by all the different classes of living entities; namaḥ-my respectful obeisances; sādhu-vāda-nikaṣaṇāya-to the Lord, who is like a stone for examining all the good qualities of a sādhu; namaḥ-my respectful obeisances; brahmaṇya-devāya-who is worshiped by the most qualified brāhmaṇas; mahā-puruṣāya-unto the Supreme Lord, who is worshiped by the puruṣa-sūkta because of being the cause of this material creation; mahā-rājāya-unto the supreme king, or the king of all kings; namaḥ-my respectful obeisances; iti-thus.

Let me please Your Lordship by chanting the bīja-mantra oṁkāra. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Āryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brāhmaṇas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

TEXT 4

yat tad viśuddhānubhava-mātram ekaṁ

sva-tejasā dhvasta-guṇa-vyavastham

pratyak praśāntaṁ sudhiyopalambhanaṁ

hy anāma-rūpaṁ nirahaṁ prapadye

SYNONYMS

yat-which; tat-to that supreme truth; viśuddha-transcendentally pure, without contamination by material nature; anubhava-experience; mātram-that sac-cid-ānanda transcendental body; ekam-the one; sva-tejasā-by His own spiritual potency; dhvasta-vanquished; guṇa-vyavastham-the influence of the modes of material nature; pratyak-transcendental, not to be seen with material eyes; praśāntam-undisturbed by material agitation; sudhiyā-by Kṛṣṇa consciousness, or purified consciousness, uncontaminated by material desires, fruitive activities and speculative philosophy; upalambhanam-who can be achieved; hi-indeed; anāma-rūpam-without a material name and form; niraham-without a material ego; prapadye-let me offer my respectful obeisances.

The Lord, whose pure form [sac-cid-ānanda-vigraha [Bs. 5.1]] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vedānta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Kṛṣṇa consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Rāmacandra, and let us offer our respectful obeisances unto those transcendental lotus feet.

The Supreme Personality of Godhead, Kṛṣṇa, appears in various expansions, as stated in the Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda, who is always situated in various incarnations such as Rāma, Nṛsiṁha and many subincarnations as well, but who is the original personality of Godhead known as Kṛṣṇa and who incarnates personally also." Kṛṣṇa, who is viṣṇu-tattva, has expanded Himself in many Viṣṇu forms, of which Lord Rāmacandra is one. We know that the viṣṇu-tattva is carried by the transcendental bird Garuḍa and is equipped with different types of weapons in four hands. Therefore we may doubt whether Lord Rāmacandra could be in the same category, since He was carried by Hanumān, not by Garuḍa, and had neither four hands nor the śaṅkha, cakra, gadā and padma. Consequently this verse clarifies that Rāmacandra is as good as Kṛṣṇa (rāmādi-mūrtiṣu kalā). Although Kṛṣṇa is the original Supreme Personality of Godhead, Rāmacandra is not different from Him. Rāmacandra is unaffected by the modes of material nature, and therefore He is praśānta, never disturbed by those modes.

Unless one is saturated with love for the Supreme Personality of Godhead, one cannot appreciate the transcendental value of Lord Rāmacandra; one cannot see Him with material eyes. Because demons like Rāvaṇa have no spiritual vision, they consider Lord Rāmacandra an ordinary kṣatriya king. Rāvaṇa therefore attempted to kidnap Lord Rāmacandra's eternal consort, Sītādevī. Actually, however, Rāvaṇa could not carry off Sītādevī in her original form. As soon as she was touched by Rāvaṇa's hands, she gave him a material form, but she maintained her original form beyond his vision. Therefore in this verse the words pratyak praśāntam indicate that Lord Rāmacandra and His potency, the goddess Sītā, keep themselves aloof from the influence of the material energy.

In the Upaniṣads it is said: yam evaiṣa vṛṇute tena labhyaḥ. The Supreme Lord, Paramātmā, the Personality of Godhead, can be seen or perceived only by persons who are saturated with devotional service. As stated in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee." Similarly, in the Chāndogya Upaniṣad it is stated, etās tisro devatā anena jīvena. In this verse of the Chāndogya Upaniṣad the word anena is used to distinguish the ātmā and Paramātmā as two separate identities. The words tisro devatā indicate that the body of the living entity is made of three material elements-fire, earth and water. Although the Paramātmā enters the heart of the jīvātmā, who is influenced and designated by a material body, the Paramātmā has nothing to do with the jīvātmā's body. Because the Paramātmā has no material connections, He is described here as anāma-rūpaṁ niraham. The Paramātmā has no material identity, whereas the jīvātmā does. The jīvātmā may introduce himself as an Indian, American, German and so on, but the Paramātmā has no such material designations, and therefore He has no material name. The jīvātmā is different from his name, but the Paramātmā is not; His name and He Himself are one and the same. This is the meaning of niraham, which means "without material designations." This word cannot possibly be twisted to mean that the Paramātmā has no ahaṅkāra, no "I-ness" or identity. He has His transcendental identity as the Supreme. This is the explanation given by Śrīla Jīva Gosvāmī. According to another interpretation, given by Viśvanātha Cakravartī Ṭhākura, niraham means nirniścayena aham. Niraham does not mean that the Supreme Lord has no identity. Rather, the stress given by the word aham proves strongly that He does have His personal identity because nir not only means "negative" but also means "strong ascertainment."

TEXT 5

martyāvatāras tv iha martya-śikṣaṇaṁ

rakṣo-vadhāyaiva na kevalaṁ vibhoḥ

kuto 'nyathā syād ramataḥ sva ātmanaḥ

sītā-kṛtāni vyasanānīśvarasya

SYNONYMS

martya-as a human being; avatāraḥ-whose incarnation; tu-however; iha-in the material world; martya-śikṣaṇam-for teaching all the living entities, especially human beings; rakṣaḥ-vadhāya-to kill the demon Rāvaṇa; eva-certainly; na-not; kevalam-only; vibhoḥ-of the Supreme Personality of Godhead; kutaḥ-from where; anyathā-otherwise; syāt-there would be; ramataḥ-of one enjoying; sve-in Himself; ātmanaḥ-the spiritual identity of the universe; sītā-of the wife of Lord Rāmacandra; kṛtāni-appearing due to the separation; vyasanāni-all the miseries; īśvarasya-of the Supreme Personality of Godhead.

It was ordained that Rāvaṇa, chief of the Rākṣasas, could not be killed by anyone but a man, and for this reason Lord Rāmacandra, the Supreme Personality of Godhead, appeared in the form of a human being. Lord Rāmacandra's mission, however, was not only to kill Rāvaṇa but also to teach mortal beings that material happiness centered around sex life or centered around one's wife is the cause of many miseries. He is the self-sufficient Supreme Personality of Godhead, and nothing is lamentable for Him. Therefore why else could He be subjected to tribulations by the kidnapping of mother Sītā?

When the Lord appears in this universe in the form of a human being, He has two purposes, as stated in Bhagavad-gītā [Bg. 4.8]-paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: to destroy the demons and protect the devotees. To protect the devotees, the Lord not only satisfies them by His personal presence but also teaches them so that they will not fall down from devotional service. By His personal example, Lord Rāmacandra taught the devotees that it is better not to enter married life, which is certainly followed by many tribulations. As confirmed in Śrīmad-Bhāgavatam (7.9.45):

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ
kaṇḍūtivan manasijaṁ viṣaheta-dhīraḥ

Kṛpaṇas, those who are not advanced in spiritual knowledge and who are therefore just the opposite of brāhmaṇas, generally take to family life, which is a concession for sex. Thus they enjoy sex again and again, although that sex is followed by many tribulations. This is a warning to devotees. To teach this lesson to devotees and to human society in general, Lord Śrī Rāmacandra, although the Supreme Personality of Godhead Himself, underwent a series of tribulations because He accepted a wife, mother Sītā. Lord Rāmacandra underwent these austerities, of course, only to instruct us; actually He never has any reason to lament for anything.

Another aspect of the Lord's instructions is that one who accepts a wife must be a faithful husband and give her full protection. Human society is divided into two classes of men-those who strictly follow the religious principles and those who are devotees. By His personal example, Lord Rāmacandra wanted to instruct both of them how to fully adopt the discipline of the religious system and how to be a beloved and dutiful husband. Otherwise He had no reason to undergo apparent tribulations. One who strictly follows religious principles must not neglect to provide all facilities for the complete protection of his wife. There may be some suffering because of this, but one must nevertheless endure it. That is the duty of a faithful husband. By His personal example, Lord Rāmacandra demonstrated this duty. Lord Rāmacandra could have produced hundreds and thousands of Sītās from His pleasure energy, but just to show the duty of a faithful husband, He not only rescued Sītā from the hands of Rāvaṇa but also killed Rāvaṇa and all the members of his family.

Another aspect of the teachings of Lord Rāmacandra is that although Lord Viṣṇu, the Supreme Personality of Godhead, and His devotees may apparently suffer from material tribulations, they have nothing to do with such tribulations. They are mukta-puruṣas, liberated persons, under all circumstances. It is therefore said in the Caitanya-bhāgavata:

yata dekha vaiṣṇavera vyavahāra duḥkha
niścaya jāniha tāhā paramānanda-sukha

A Vaiṣṇava is always firmly situated in transcendental bliss because of engagement in devotional service. Although he may appear to suffer material pains, his position is called transcendental bliss in separation (viraha). The emotions a lover and beloved feel when separated from one another are actually very blissful, although apparently painful. Therefore the separation of Lord Rāmacandra from Sītādevī, as well as the consequent tribulation they suffered, is but another display of transcendental bliss. That is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 6

na vai sa ātmātmavatāṁ suhṛttamaḥ

saktas tri-lokyāṁ bhagavān vāsudevaḥ

na strī-kṛtaṁ kaśmalam aśnuvīta

na lakṣmaṇaṁ cāpi vihātum arhati

SYNONYMS

na-not; vai-indeed; saḥ-He; ātmā-the Supreme Soul; ātmavatām-of the self-realized souls; suhṛt-tamaḥ-the best friend; saktaḥ-attached; tri-lokyām-to anything within the three worlds; bhagavān-the Supreme Personality of Godhead; vāsudevaḥ-the all-pervading Lord; na-not; strī-kṛtam-obtained because of His wife; kaśmalam-sufferings of separation; aśnuvīta-would obtain; na-not; lakṣmaṇam-His younger brother Lakṣmaṇa; ca-also; api-certainly; vihātum-to give up; arhati-be able.

Since Lord Śrī Rāmacandra is the Supreme Personality of Godhead, Vāsudeva, He is not attached to anything in this material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full of all opulences. Therefore He could not possibly have suffered because of separation from His wife, nor could He have given up His wife and Lakṣmaṇa, His younger brother. To give up either would have been absolutely impossible.

In defining the Supreme Personality of Godhead, we say that He is full in all six opulences-wealth, fame, strength, influence, beauty and renunciation. He is called renounced because He is not attached to anything in this material world; He is specifically attached to the spiritual world and the living entities there. The affairs of the material world take place under the superintendence of Durgādevī (sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā/ chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]). Everything is going on under the strict rules and regulations of the material energy, represented by Durgā. Therefore the Lord is completely detached and need not give attention to the material world. Sītādevī belongs to the spiritual world. Similarly, Lord Lakṣmaṇa, Rāmacandra's younger brother, is a manifestation of Saṅkarṣaṇa, and Lord Rāmacandra Himself is Vāsudeva, the Supreme Personality of Godhead.

Since the Lord is always spiritually qualified, He is attached to servants who always render transcendental loving service unto Him. He is attached to the truth in life, not to brahminical qualities. Indeed, He is never attached to any material qualities. Although He is the Supersoul of all living entities, He is specifically manifest to those who are self-realized, and He is especially dear to the hearts of His transcendental devotees. Because Lord Rāmacandra descended to teach human society how dutiful a king should be, He apparently gave up the company of mother Sītā and Lakṣmaṇa. Factually, however, He could not have given them up. One should therefore learn about the activities of Lord Rāmacandra from a self-realized soul. Then one can understand the transcendental activities of the Lord.

TEXT 7

na janma nūnaṁ mahato na saubhagaṁ

na vāṅ na buddhir nākṛtis toṣa-hetuḥ

tair yad visṛṣṭān api no vanaukasaś

cakāra sakhye bata lakṣmaṇāgrajaḥ

SYNONYMS

na-not; janma-birth in a very polished, aristocratic family; nūnam-indeed; mahataḥ-of the Supreme Personality of Godhead; na-nor; saubhagam-great fortune; na-nor; vāk-an elegant manner of speaking; na-nor; buddhiḥ-sharpness of intelligence; na-not; ākṛtiḥ-features of the body; toṣa-hetuḥ-the cause of pleasure to the Lord; taiḥ-by all those above-mentioned qualities; yat-because; visṛṣṭān-rejected; api-although; naḥ-us; vana-okasaḥ-the inhabitants of the forest; cakāra-accepted; sakhye-in friendship; bata-alas; lakṣmaṇa-agra-jaḥ-Lord Śrī Rāmacandra, the elder brother of Lakṣmaṇa.

One cannot establish a friendship with the Supreme Lord Rāmacandra on the basis of material qualities such as one's birth in an aristocratic family, one's personal beauty, one's eloquence, one's sharp intelligence or one's superior race or nation. None of these qualifications is actually a prerequisite for friendship with Lord Śrī Rāmacandra. Otherwise how is it possible that although we uncivilized inhabitants of the forest have not taken noble births, although we have no physical beauty and although we cannot speak like gentlemen, Lord Rāmacandra has nevertheless accepted us as friends?

In a prayer to Kṛṣṇa expressing her feelings, Śrīmatī Kuntīdevī called Him akiñcana-gocara. The prefix a means "not," and kiñcana "something of this material world." One may be very proud of his prestigious position, material wealth, beauty, education and so on, but although these are certainly good qualifications in material dealings, they are not necessary for achieving friendship with the Supreme Personality of Godhead. One who possesses all these material qualities is expected to become a devotee, and when he actually does, the qualities are properly utilized. Those who are puffed up by a high birth, wealth, education and personal beauty (janmaiśvarya-śruta-śrī) unfortunately do not care for developing Kṛṣṇa consciousness, nor does the Supreme Personality of Godhead care about all these material qualifications. The Supreme Lord is achieved by devotion (bhaktyā mām abhijānāti [Bg. 18.55]). One's devotion and sincere desire to serve the Supreme Personality of Godhead are the only qualifications. Rūpa Gosvāmī has also said that the price for achieving God's favor is simply one's sincere eagerness to have it (laulyam ekaṁ mūlyam). In the Caitanya-bhāgavata it is said:

kholāvecā sevakera dekha bhāgya-sīmā
brahmā śiva kāṅde yāra dekhiyā mahimā

dhane jane pāṇḍitye kṛṣṇa nāhi pāi
kevala bhaktira vaśa caitanya-gosāñi

"Behold the great fortune of the devotee Kholāvecā. Lord Brahmā and Śiva shed tears upon seeing his greatness. One cannot attain Lord Kṛṣṇa by any amount of wealth, followers, or learning. Śrī Caitanya Mahāprabhu is controlled only by pure devotion. "Lord Śrī Caitanya Mahāprabhu had a very sincere devotee whose name was Kholāvecā Śrīdhara and whose only business was to sell pots made of the skin of banana trees. Whatever income he had, he used fifty percent for the worship of mother Ganges, and with the other fifty percent he provided for his necessities. On the whole, he was so very poor that he lived in a cottage that had a broken roof with many holes in it. He could not afford brass utensils, and therefore he drank water from an iron pot. Nevertheless, he was a great devotee of Lord Śrī Caitanya Mahāprabhu. He is a typical example of how a poor man with no material possessions can become a most exalted devotee of the Lord. The conclusion is that one cannot attain shelter at the lotus feet of Lord Kṛṣṇa or Śrī Caitanya Gosāñi through material opulence; that shelter is attainable only by pure devotional service.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

TEXT 8

suro 'suro vāpy atha vānaro naraḥ

sarvātmanā yaḥ sukṛtajñam uttamam

bhajeta rāmaṁ manujākṛtiṁ hariṁ

ya uttarān anayat kosalān divam iti

SYNONYMS

suraḥ-demigod; asuraḥ-demon; vā api-or; atha-therefore; vā-or; anaraḥ-other than a human being (bird, beast, animal and so on); naraḥ-a human being; sarva-ātmanā-wholeheartedly; yaḥ-who; su-kṛtajñam-easily made grateful; uttamam-most highly elevated; bhajeta-should worship; rāmam-Lord Rāmacandra; manuja-ākṛtim-appearing as a human being; harim-the Supreme Personality of Godhead; yaḥ-who; uttarān-of northern India; anayat-brought back; kosalān-the inhabitants of Kosala-deśa, Ayodhyā; divam-to the spiritual world, Vaikuṇṭha; iti-thus.

Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone should worship Lord Rāmacandra, the Supreme Personality of Godhead, who appears on this earth just like a human being. There is no need of great austerities or penances to worship the Lord, for Me accepts even a small service offered by His devotee. Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. Indeed, Lord Śrī Rāmacandra brought all the devotees of Ayodhyā back home, back to Godhead [Vaikuṇṭha].

Lord Śrī Rāmacandra is so kind and merciful to His devotees that He is very easily satisfied by a little service rendered by anyone, human or not. This is the special advantage of worshiping Lord Rāmacandra, and there is the same advantage in worshiping Lord Śrī Caitanya Mahāprabhu. Lord Kṛṣṇa and Lord Rāmacandra, in the manner of kṣatriyas, sometimes showed Their mercy by killing asuras, but Lord Śrī Caitanya Mahāprabhu awarded love of God without difficulty even to the asuras. All the incarnations of the Supreme Personality of Godhead-but especially Lord Rāmacandra, Lord Kṛṣṇa and, later, Lord Śrī Caitanya Mahāprabhu-delivered many of the living entities present before Them, indeed almost all of them. Śrī Caitanya Mahāprabhu is therefore represented in the six-armed form of ṣaḍ-bhūja-mūrti, which is a combination of Lord Rāmacandra, Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu. The best purpose of human life can be fulfilled by worshiping the ṣaḍ-bhūja-mūrti, the form of the Lord with six arms-two arms of Rāmacandra, two arms of Kṛṣṇa and two arms of Śrī Caitanya Mahāprabhu.

TEXT 9

bhārate 'pi varṣe bhagavān nara-nārāyaṇākhya ākalpāntam upacita-dharma-jñāna-vairāgyaiśvaryopaśamoparamātmopalambhanam anugrahāyātmavatām anukampayā tapo 'vyakta-gatiś carati.

SYNONYMS

bhārate-in Bhārata; api-also; varṣe-the tract of land; bhagavān-the Supreme Personality of Godhead; nara-nārāyaṇa-ākhyaḥ-known as Nara-Nārāyaṇa; ā-kalpa-antam-up to the end of the millennium; upacita-increasing; dharma-religion; jñāna-knowledge; vairāgya-renunciation or nonattachment; aiśvarya-mystic opulences; upaśama-control of the senses; uparama-freedom from false ego; ātma-upalambhanam-self-realization; anugrahāya-to show favor; ātma-vatām-unto persons interested in self-realization; anukampayā-by causeless mercy; tapaḥ-austerities; avyakta-gatiḥ-whose glories are inconceivable; carati-executes.

[Śukadeva Gosvāmī continued:] The glories of the Supreme Personality of Godhead are inconceivable. He has appeared in the form of Nara-Nārāyaṇa in the land of Bhārata-varṣa, at the place known as Badarikāśrama, to favor His devotees by teaching them religion, knowledge, renunciation, spiritual power, sense control and freedom from false ego. He is advanced in the opulence of spiritual assets, and He engages in executing austerity until the end of this millennium. This is the process of self-realization.

People in India may visit the temple of Nara-Nārāyaṇa at Badarikāśrama just to learn how the Supreme Personality of Godhead in His incarnation as Nara-Nārāyaṇa engages in austerities to teach the people of the world how to achieve self-realization. It is impossible to realize oneself simply by absorbing oneself in speculation and material activities. One must be very serious about self-realization and the practice of austerity. Unfortunately, the people of this age of Kali do not even know the meaning of austerity. Under these circumstances, the Lord has appeared as Śrī Caitanya Mahāprabhu to bestow upon the fallen souls the easiest method of self-realization, technically called ceto-darpaṇa-mārjanam [Cc. Antya 20.12], cleansing of the dirt from the core of one's heart. This method is extremely simple. Anyone can chant the glorious kṛṣṇa-saṅkīrtana-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In this age there are different forms of so-called advanced scientific knowledge, such as anthropology, Marxism, Freudianism, nationalism and industrialism, but if we work very hard under their guidance instead of adopting the process practiced by Nara-Nārāyaṇa, we shall waste our valuable human form of life. Thus we shall certainly be cheated and misled.

TEXT 10

taṁ bhagavān nārado varṇāśramavatībhir bhāratībhiḥ prajābhir bhagavat-proktābhyāṁ sāṅkhya-yogābhyāṁ bhagavad-anubhāvopavarṇanaṁ sāvarṇer upadekṣyamāṇaḥ parama-bhakti-bhāvenopasarati idaṁ cābhigṛṇāti.

SYNONYMS

tam-Him (Nara-Nārāyaṇa); bhagavān-the most powerful saintly person; nāradaḥ-the great sage Nārada; varṇa-āśrama-vatībhiḥ-by followers of the institution of the four varṇas and four āśramas; bhāratībhiḥ-of the land known as Bhārata-varṣa (India); prajābhiḥ-who are the inhabitants; bhagavat-proktābhyām-which was stated by the Supreme Personality of Godhead; sāṅkhya-by the sāṅkhya-yoga system (the analytical study of material conditions); yogābhyām-by practice of the yoga system; bhagavat-anubhāva-upavarṇanam-which describes the process of God realization; sāvarṇeḥ-unto Sāvarṇi Manu; upadekṣyamāṇaḥ-instructing; parama-bhakti-bhāvena-in greatly ecstatic loving service to the Lord; upasarati-serves the Lord; idam-this; ca-and; abhigṛṇāti-chants.

In his own book, known as Nārada Pañcarātra, Bhagavān Nārada has very vividly described how to work to achieve the ultimate goal of life-devotion-through knowledge and through execution of the mystic yoga system. He has also described the glories of the Lord, the Supreme Personality of Godhead. The great sage Nārada instructed the tenets of this transcendental literature to Sāvarṇi Manu in order to teach those inhabitants of Bhārata-varṣa who strictly follow the principles of varṇāśrama-dharma how to achieve the devotional service of the Lord. Thus Nārada Muni, along with the other inhabitants of Bhārata-varṣa, always engages in the service of Nara-Nārāyaṇa, and he chants as follows.

Śrī Caitanya Mahāprabhu has clearly declared:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
[Cc. Ādi 9.41]

The real success or fulfillment of the mission of human life can be achieved in India, Bhārata-varṣa, because in Bhārata-varṣa the purpose of life and the method for achieving success are evident. People should take advantage of the opportunity afforded by Bhārata-varṣa, and this is especially so for those who are following the principles of varṇāśrama-dharma. If we do not take to the principles of varṇāśrama-dharma by accepting the four social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the four orders of spiritual life (brahmacārī, gṛhastha, vānaprastha and sannyāsa), there can be no question of success in life. Unfortunately, because of the influence of Kali-yuga, everything is now being lost. The inhabitants of Bhārata-varṣa are gradually becoming degraded mlecchas and yavanas. How then will they teach others? Therefore, this Kṛṣṇa consciousness movement has been started not only for the inhabitants of Bhārata-varṣa but for all the people of the world, as announced by Śrī Caitanya Mahāprabhu. There is still time, and if the inhabitants of Bhārata-varṣa take this movement of Kṛṣṇa consciousness seriously, the entire world will be saved from gliding down to a hellish condition. The Kṛṣṇa consciousness movement follows the process of pañcarātrika-vidhi and that of bhāgavata-vidhi simultaneously, so that people can take advantage of the movement and make their lives successful.

TEXT 11

oṁ namo bhagavate upaśama-śīlāyoparatānātmyāya namo 'kiñcana-vittāya ṛṣi-ṛṣabhāya nara-nārāyaṇāya paramahaṁsa-parama-gurave ātmārāmādhipataye namo nama iti.

SYNONYMS

om-O Supreme Lord; namaḥ-my respectful obeisances; bhagavate-unto the Supreme Personality of Godhead; upaśama-śīlāya-who has mastered the senses; uparata-anātmyāya-having no attachment for this material world; namaḥ-my respectful obeisances; akiñcana-vittāya-unto the Supreme Personality of Godhead, who is the only asset of persons who have no material possessions; ṛṣi-ṛṣabhāya-the most exalted of saintly persons; nara-nārāyaṇāya-Nara-Nārāyaṇa; paramahaṁsa-parama-gurave-the most exalted spiritual master of all paramahaṁsas, liberated persons; ātmārāma-adhipataye-the best of self-realized persons; namaḥ namaḥ-my respectful obeisances again and again; iti-thus.

Let me offer my respectful obeisances unto Nara-Nārāyaṇa, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahaṁsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

TEXT 12

gāyati cedam--

kartāsya sargādiṣu yo na badhyate

na hanyate deha-gato 'pi daihikaiḥ

draṣṭur na dṛg yasya guṇair vidūṣyate

tasmai namo 'sakta-vivikta-sākṣiṇe

SYNONYMS

gāyati-he sings; ca-and; idam-this; kartā-the executor; asya-of this cosmic manifestation; sarga-ādiṣu-of the creation, maintenance and destruction; yaḥ-one who; na badhyate-is not attached as the creator, master or proprietor; na-not; hanyate-is victimized; deha-gataḥ api-although appearing as a human being; daihikaiḥ-by bodily tribulations such as hunger, thirst and fatigue; draṣṭuḥ-of Him who is the seer of everything; na-not; dṛk-the power of vision; yasya-of whom; guṇaiḥ-by the material qualities; vidūṣyate-is polluted; tasmai-unto Him; namaḥ-my respectful obeisances; asakta-unto the Supreme person, who is unattached; vivikta-without affection; sākṣiṇe-the witness of everything.

Nārada, the most powerful saintly sage, also worships Nara-Nārāyaṇa by chanting the following mantra: The Supreme Personality of Godhead is the master of the creation, maintenance and annihilation of this visible cosmic manifestation, yet He is completely free from false prestige. Although to the foolish He appears to have accepted a material body like us, He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who sees everything, His senses are unpolluted by the objects He sees. Let me offer my respectful obeisances unto that unattached, pure witness of the world, the Supreme Soul, the Personality of Godhead.

The Supreme Personality of Godhead, Kṛṣṇa, is described as sac-cid-ānanda-vigraha [Bs. 5.1], the body of eternity, transcendental bliss and full knowledge. Now in this verse He is more fully described. Kṛṣṇa is the creator of the entire cosmic manifestation, yet He is unattached to it. If we were to construct a very tall skyscraper, we would be very attached to it, but Kṛṣṇa is so renounced that although He has created everything, He is not attached to anything (na badhyate). Furthermore, although Kṛṣṇa has His transcendental form, sac-cid-ānanda-vigraha [Bs. 5.1], He is not disturbed by the bodily necessities of life, which are called daihika; for example, He is never hungry, thirsty or fatigued (na hanyate deha-gato 'pi daihikaiḥ). Then again, since everything is Kṛṣṇa's property, He sees everything and is present everywhere, but because His body is transcendental, He is above vision, the objects of vision and the process of vision. When we see someone beautiful, we are attracted. The sight of a beautiful woman immediately attracts a man, and the sight of a man naturally attracts a woman. Kṛṣṇa, however, is transcendental to all these faults. Although He is the seer of everything, He is not afflicted with faulty vision (na dṛg yasya guṇair vidūṣyate). Therefore, although He is the witness and seer, He is aloof from all affection for the activities He sees. He is always unattached and separate; He is only a witness.

TEXT 13

idaṁ hi yogeśvara yoga-naipuṇaṁ

hiraṇyagarbho bhagavāñ jagāda yat

yad anta-kāle tvayi nirguṇe mano

bhaktyā dadhītojjhita-duṣkalevaraḥ

SYNONYMS

idam-this; hi-certainly; yoga-īśvara-O my Lord, master of all mystic power; yoga-naipuṇam-the expert process of executing yogic principles; hiraṇya-garbhaḥ-Lord Brahmā; bhagavān-the most powerful; jagāda-spoke; yat-which; yat-which; anta-kāle-at the time of death; tvayi-in You; nirguṇe-the transcendence; manaḥ-the mind; bhaktyā-with a devotional attitude; dadhīta-one should place; ujjhita-duṣkalevaraḥ-having given up his identification with the material body.

O my Lord, master of all mystic yoga, this is the explanation of the yogic process spoken of by Lord Brahmā [Hiraṇyagarbha], who is self-realized. At the time of death, all yogīs give up the material body with full detachment simply by placing their minds at Your lotus feet. That is the perfection of yoga.

Śrīla Madhvācārya says:

yasya samyag bhagavati
jñānaṁ bhaktis tathaiva ca
niścintas tasya mokṣaḥ syāt
sarva-pāpa-kṛto 'pi tu

"For one who very seriously practices devotional service during his lifetime in order to understand the constitutional position of the Supreme Personality of Godhead, liberation from this material world is guaranteed, even if he has previously been addicted to sinful habits." This is also confirmed in Bhagavad-gītā:

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

"Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated." (Bg. 9.30) The only purpose of life is to be fully absorbed in thoughts of Kṛṣṇa and His form, pastimes, activities and qualities. If one is able to think of Kṛṣṇa in this way, twenty-four hours a day, he is already liberated (svarūpeṇa vyavasthitiḥ). Whereas materialists are absorbed in material thoughts and activities, devotees, on the contrary, are always absorbed in thoughts of Kṛṣṇa and Kṛṣṇa's activities. Therefore they are already on the platform of liberation. One has to think of Kṛṣṇa with full absorption at the time of death. Then he will certainly return home, back to Godhead, without a doubt.

TEXT 14

yathaihikāmuṣmika-kāma-lampaṭaḥ

suteṣu dāreṣu dhaneṣu cintayan

śaṅketa vidvān kukalevarātyayād

yas tasya yatnaḥ śrama eva kevalam

SYNONYMS

yathā-as; aihika-in the present life; amuṣmika-in the expected future life; kāma-lampaṭaḥ-a person who is very attached to lusty desires for bodily enjoyment; suteṣu-children; dāreṣu-wife; dhaneṣu-wealth; cintayan-thinking about; śaṅketa-is afraid; vidvān-a person advanced in spiritual knowledge; ku-kalevara-of this body, which is full of stool and urine; atyayāt-because of loss; yaḥ-anyone; tasya-his; yatnaḥ-endeavors; śramaḥ-a waste of time and energy; eva-certainly; kevalam-only.

Materialists are generally very attached to their present bodily comforts and to the bodily comforts they expect in the future. Therefore they are always absorbed in thoughts of their wives, children and wealth and are afraid of giving up their bodies, which are full of stool and urine. If a person engaged in Kṛṣṇa consciousness, however, is also afraid of giving up his body, what is the use of his having labored to study the śāstras? It was simply a waste of time.

At the time of death a materialist thinks of his wife and children. He is absorbed in thinking of how they will live and who will take care of them after he leaves. Consequently he is never prepared to give up his body; rather, he wants to continue to live in his body to serve his society, family, friends and so on. Therefore by practicing the mystic yoga system one must become detached from bodily relationships. If despite practicing bhakti-yoga and studying all the Vedic literature, one is afraid of giving up his bad body, which is the cause of all his suffering, what is the use of his attempts to advance in spiritual life? The secret of success in practicing yoga is to become free from bodily attachments. Śrīla Narottama dāsa Ṭhākura says, deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra: one whose practice has freed him from the anxieties of bodily needs is no longer in conditional life. Such a person is freed from conditional bondage. A person in Kṛṣṇa consciousness must fully discharge his devotional duties without material attachment. Then his liberation is guaranteed.

TEXT 15

tan naḥ prabho tvaṁ kukalevarārpitāṁ

tvan-māyayāhaṁ-mamatām adhokṣaja

bhindyāma yenāśu vayaṁ sudurbhidāṁ

vidhehi yogaṁ tvayi naḥ svabhāvam iti

SYNONYMS

tat-therefore; naḥ-our; prabho-O my Lord; tvam-You; ku-kalevara-arpitām-invested in this bad body full of stool and urine; tvat-māyayā-by Your illusory energy; aham-mamatām-the conception of "I and my"; adhokṣaja-O Transcendence; bhindyāma-may give up; yena-by which; āśu-very soon; vayam-we; sudurbhidām-which is very difficult to give up; vidhehi-please give; yogam-the mystic process; tvayi-unto You; naḥ-our; svabhāvam-which is symptomized by a steady mind; iti-thus.

Therefore, O Lord, O Transcendence, kindly help us by giving us the power to execute bhakti-yoga so that we can control our restless minds and fix them upon You. We are all infected by Your illusory energy; therefore we are very attached to the body, which is full of stool and urine, and to anything related with the body. Except for devotional service, there is no way to give up this attachment. Therefore kindly bestow upon us this benediction.

The Lord advises in Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. The perfect yoga system consists of always thinking of Kṛṣṇa, always engaging in devotional service, always worshiping Kṛṣṇa and always offering obeisances unto Him. Unless we practice this yoga system, our illusory attachment for this bad body, which is full of stool and urine, is impossible to give up. The perfection of yoga consists of giving up attachment for this body and bodily relationships and transferring that attachment to Kṛṣṇa. We are very attached to material enjoyment, but when we transfer that same attachment to Kṛṣṇa, we traverse the path of liberation. One has to practice this yoga system and none other.

TEXT 16

bhārate 'py asmin varṣe saric-chailāḥ santi bahavo malayo maṅgala-prastho mainākas trikūṭa ṛṣabhaḥ kūṭakaḥ kollakaḥ sahyo devagirir ṛṣyamūkaḥ śrī-śailo veṅkaṭo mahendro vāridhāro vindhyaḥ śuktimān ṛkṣagiriḥ pāriyātro droṇaś citrakūṭo govardhano raivatakaḥ kakubho nīlo gokāmukha indrakīlaḥ kāmagirir iti cānye ca śata-sahasraśaḥ śailās teṣāṁ nitamba-prabhavā nadā nadyaś ca santy asaṅkhyātāḥ.

SYNONYMS

bhārate-in the land of Bhārata-varṣa; api-also; asmin-in this; varṣe-tract of land; sarit-rivers; śailāḥ-mountains; santi-there are; bahavaḥ-many; malayaḥ-Malaya; maṅgala-prasthaḥ-Maṅgala-prastha; mainākaḥ-Maināka; tri-kūṭaḥ-Trikūṭa; ṛṣabhaḥ-Ṛṣabha; kūṭakaḥ-Kūṭaka; kollakaḥ-Kollaka; sahyaḥ-Sahya; devagiriḥ-Devagiri; ṛṣya-mūkaḥ-Ṛṣyamūka; śrī-śailaḥ-Śrī-śaila; veṅkaṭaḥ-Veṅkaṭa; mahendraḥ-Mahendra; vāri-dhāraḥ-Vāridhāra; vindhyaḥ-Vindhya; śuktimān-Śuktimān; ṛkṣa-giriḥ-Ṛkṣagiri; pāriyātraḥ-Pāriyātra; droṇaḥ-Droṇa; citra-kūṭaḥ-Citrakūṭa; govardhanaḥ-Govardhana; raivatakaḥ-Raivataka; kakubhaḥ-Kakubha; nīlaḥ-Nīla; gokāmukhaḥ-Gokāmukha; indrakīlaḥ-Indrakīla; kāma-giriḥ-Kāmagiri; iti-thus; ca-and; anye-others; ca-also; śata-sahasraśaḥ-many hundreds and thousands; śailāḥ-mountains; teṣām-of them; nitamba-prabhavāḥ-born of the slopes; nadāḥ-big rivers; nadyaḥ-small rivers; ca-and; santi-there are; asaṅkhyātāḥ-innumerable.

In the tract of land known as Bhārata-varṣa, as in Ilāvṛta-varṣa, there are many mountains and rivers. Some of the mountains are known as Malaya, Maṅgala-prastha, Maināka, Trikūṭa, Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri, Ṛṣyamūka, Śrī-śaila, Veṅkaṭa, Mahendra, Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāriyātra, Droṇa, Citrakūṭa, Govardhana, Raivataka, Kakubha, Nīla, Gokāmukha, Indrakīla and Kāmagiri. Besides these, there are many other hills, with many large and small rivers flowing from their slopes.

TEXTS 17–18

etāsām apo bhāratyaḥ prajā nāmabhir eva punantīnām ātmanā copaspṛśanti; candravasā tāmraparṇī avaṭodā kṛtamālā vaihāyasī kāverī veṇī payasvinī śarkarāvartā tuṅgabhadrā kṛṣṇāveṇyā bhīmarathī godāvarī nirvindhyā payoṣṇī tāpī revā surasā narmadā carmaṇvatī sindhur andhaḥ śoṇaś ca nadau mahānadī vedasmṛtir ṛṣikulyā trisāmā kauśikī mandākinī yamunā sarasvatī dṛṣadvatī gomatī sarayū rodhasvatī saptavatī suṣomā śatadrūś candrabhāgā marudvṛdhā vitastā asiknī viśveti mahā-nadyaḥ.

SYNONYMS

etāsām-of all these; apaḥ-water; bhāratyaḥ-of Bhārata-varṣa (India); prajāḥ-the residents; nāmabhiḥ-by the names; eva-only; punantīnām-are purifying; ātmanā-by the mind; ca-also; upaspṛśanti-touch; candra-vasā-Candravasā; tāmra-parṇī-Tāmraparṇī; avaṭodā-Avaṭodā; kṛta-mālā-Kṛtamālā; vaihāyasī-Vaihāyasī; kāverī-Kāverī; veṇī-Veṇī; payasvinī-Payasvinī; śarkarāvartā-Śarkarāvartā; tuṅga-bhadrā-Tuṅgabhadrā; kṛṣṇā-veṇyā-Kṛṣṇāveṇyā; bhīma-rathī-Bhīmarathī; godāvarī-Godāvarī; nirvindhyā-Nirvindhyā; payoṣṇī-Payoṣṇī; tāpī-Tāpī; revā-Revā; surasā-Surasā; narmadā-Narmadā; carmaṇvatī-Carmaṇvatī; sindhuḥ-Sindhu; andhaḥ-Andha; śoṇaḥ-Śoṇa; ca-and; nadau-two rivers; mahā-nadī-Mahānadī; veda-smṛtiḥ-Vedasmṛti; ṛṣi-kulyā-Ṛṣikulyā; tri-sāmā-Trisāmā; kauśikī-Kauśikī; mandākinī-Mandākinī; yamunā-Yamunā; sarasvatī-Sarasvatī; dṛṣadvatī-Dṛṣadvatī; gomatī-Gomatī; sarayū-Sarayū; rodhasvatī-Rodhasvatī; saptavatī-Saptavatī; suṣomā-Suṣomā; śata-drūḥ-Śatadrū; candrabhāgā-Candrabhāgā; marudvṛdhā-Marudvṛdhā; vitastā-Vitastā; asiknī-Asiknī; viśvā-Viśvā; iti-thus; mahā-nadyaḥ-big rivers.

Two of the rivers-the Brahmaputra and the Śoṇa-are called nadas, or main rivers. These are other great rivers that are very prominent: Candravasā, Tāmraparṇī, Avaṭodā, Kṛtamālā, Vaihāyasī, Kāverī, Veṇī, Payasvinī, Śarkarāvartā, Tuṅgabhadrā, Kṛṣṇāveṇyā, Bhīmarathī, Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā, Surasā, Narmadā, Carmaṇvatī, Mahānadī, Vedasmṛti, Ṛṣikulyā, Trisāmā, Kauśikī, Mandākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī, Sarayū, Rodhasvatī, Saptavatī, Suṣomā, Śatadrū, Candrabhāgā, Marudvṛdhā, Vitastā, Asiknī and Viśvā. The inhabitants of Bhārata-varṣa are purified because they always remember these rivers. Sometimes they chant the names of these rivers as mantras, and sometimes they go directly to the rivers to touch them and bathe in them. Thus the inhabitants of Bhārata-varṣa become purified.

All these rivers are transcendental. Therefore one can be purified by remembering them, touching them or bathing in them. This practice is still going on.

TEXT 19

asminn eva varṣe puruṣair labdha-janmabhiḥ śukla-lohita-kṛṣṇa-varṇena svārabdhena karmaṇā divya-mānuṣa-nāraka-gatayo bahvya ātmana ānupūrvyeṇa sarvā hy eva sarveṣāṁ vidhīyante yathā-varṇa-vidhānam apavargaś cāpi bhavati.

SYNONYMS

asmin eva varṣe-in this tract of land (Bhārata-varṣa); puruṣaiḥ-by the people; labdha-janmabhiḥ-who have taken birth; śukla-of the mode of goodness; lohita-of the mode of passion; kṛṣṇa-of the mode of ignorance; varṇena-according to the division; sva-by himself; ārabdhena-begun; karmaṇā-by activities; divya-divine; mānuṣa-human; nāraka-hellish; gatayaḥ-goals; bahvyaḥ-many; ātmanaḥ-of his own; ānupūrvyeṇa-according to acts performed previously; sarvāḥ-all; hi-certainly; eva-indeed; sarveṣām-of all of them; vidhīyante-are allotted; yathā-varṇa-vidhānam-in terms of different castes; apavargaḥ-the path of liberation; ca-and; api-also; bhavati-is possible.

The people who take birth in this tract of land are divided according to the qualities of material nature-the modes of goodness [sattva-guṇa], passion [rajo-guṇa], and ignorance [tamo-guṇa]. Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bhārata-varṣa one takes birth exactly according to one's past karma. If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Viṣṇu according to the four social divisions [brāhmaṇa, kṣatriya, vaiśya and śūdra] and the four spiritual divisions [brahmacārī, gṛhastha, vānaprastha and sannyāsa], one's life becomes perfect.

For further information, one should refer to Bhagavad-gītā (14.18 and 18.42–45). Śrīla Rāmānujācārya writes in his book Vedānta-saṅgraha:

evaṁ-vidha-parābhakti-svarūpa-jñāna-viśeṣasyotpādakaḥ pūrvoktāharahar upacīyamāna-jñāna-pūrvaka-karmānugṛhīta-bhakti-yoga eva; yathoktaṁ bhagavatā parāśareṇa--varṇāśrameti. nikhila-jagad-uddhāraṇāyāvanitale 'vatīrṇaṁ para-brahma-bhūtaḥ puruṣottamaḥ svayam etad uktavān--"svakarma-nirataḥ siddhiṁ yathā vindati tac chṛṇu" "yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam / svakarmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ"

Quoting from the Viṣṇu Purāṇa (389), the great sage Parāśara Muni has recommended:

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Lord." In the land of Bhārata-varṣa, the institution of varṇāśrama-dharma may be easily adopted. At the present moment, certain demoniac sections of the population of Bhāratavarṣa are disregarding the system of varṇāśrama-dharma. Because there is no institution to teach people how to become brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, these demons want a classless society. This is resulting in chaotic conditions. In the name of secular government, unqualified people are taking the supreme governmental posts. No one is being trained to act according to the principles of varṇāśrama-dharma, and thus people are becoming increasingly degraded and are heading in the direction of animal life. The real aim of life is liberation, but unfortunately the opportunity for liberation is being denied to people in general, and therefore their human lives are being spoiled. The Kṛṣṇa consciousness movement, however, is being propagated all over the world to reestablish the varṇāśrama-dharma system and thus save human society from gliding down to hellish life.

TEXT 20

yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅgaḥ.

SYNONYMS

yaḥ-anyone who; asau-that; bhagavati-unto the Supreme Personality of Godhead; sarva-bhūta-ātmani-the Supersoul of all living entities; anātmye-having no attachment; anirukte-who is beyond the mind and speech; anilayane-not dependent on anything else; parama-ātmani-unto the Supreme Soul; vāsudeve-Lord Vāsudeva, the son of Vasudeva; ananya-without any other; nimitta-cause; bhakti-yoga-lakṣaṇaḥ-having symptoms of pure devotional service; nānā-gati-of varied destinations; nimitta-the cause; avidyā-granthi-the bondage of ignorance; randhana-of cutting; dvāreṇa-by means; yadā-when; hi-indeed; mahā-puruṣa-of the Supreme Personality of Godhead; puruṣa-with the devotee; prasaṅgaḥ-an intimate relationship.

After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vāsudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vāsudeva, is the real path of liberation.

Brahman realization is the beginning of liberation, and Paramātmā realization is still further advancement toward the realm of liberation, but one achieves real liberation when he understands his position as an eternal servant of the Supreme Personality of Godhead (muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ). In the material world, in the bodily concept of life, everyone is working in the wrong direction. When one becomes brahma-bhūta, spiritually realized, one understands that he is not the body and that working in the bodily concept of life is useless and misdirected. Then his devotional service begins. As Kṛṣṇa says in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." Devotional service is actual liberation. When one is attracted by the beauty of the Supreme Personality of Godhead and his mind is always engaged at the Lord's lotus feet, he is no longer interested in subjects that do not help him in self-realization. In other words, he loses all attraction for material activities. In the Taittirīya Upaniṣad (2.7) it is said: eṣa hy evānandayati. yadā hy evaiṣa etasmin na dṛśye 'nātmye anirukte 'nilayane 'bhayaṁ pratiṣṭhāṁ vindate 'tha so 'bhayaṁ gato bhavati. A living entity becomes established in spiritual, blissful life when he fully understands that his happiness depends on spiritual self-realization, which is the basic principle of ānanda (bliss), and when he is eternally situated in the service of the Lord, who has no other lord above Him.

TEXT 21

etad eva hi devā gāyanti--

aho amīṣāṁ kim akāri śobhanaṁ

prasanna eṣāṁ svid uta svayaṁ hariḥ

yair janma labdhaṁ nṛṣu bhāratājire

mukunda-sevaupayikaṁ spṛhā hi naḥ

SYNONYMS

etat-this; eva-indeed; hi-certainly; devāḥ-all the demigods; gāyanti-chant; aho-oh; amīṣām-of these inhabitants of Bhāratavarṣa; kim-what; akāri-was done; śobhanam-pious, beautiful activities; prasannaḥ-pleased; eṣām-upon them; svit-or; uta-it is said; svayam-personally; hariḥ-the Supreme Personality of Godhead; yaiḥ-by whom; janma-birth; labdham-obtained; nṛṣu-in human society; bhārata-ajire-in the courtyard of Bhārata-varṣa; mukunda-the Supreme Personality of Godhead, who can offer liberation; sevā-aupayikam-which is the means of serving; spṛhā-desire; hi-indeed; naḥ-our.

Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bhārata-varṣa. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bhārata-varṣa to execute devotional service, but these human beings are already engaged there.

These facts are further explained in Caitanya-caritāmṛta (Ādi 9.41):

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

"One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people."

There are many facilities in India, Bhārata-varṣa, for executing devotional service. In Bhārata-varṣa, all the ācāryas contributed their experience, and Śrī Caitanya Mahāprabhu personally appeared to teach the people of Bhārata-varṣa how to progress in spiritual life and be fixed in devotional service to the Lord. From all points of view, Bhārata-varṣa is the special land where one can very easily understand the process of devotional service and adopt it to make his life successful. If one makes his life successful in devotional service and then preaches devotional service in other parts of the world, people throughout the world will actually benefit.

TEXT 22

kiṁ duṣkarair naḥ kratubhis tapo-vratair

dānādibhir vā dyujayena phalgunā

na yatra nārāyaṇa-pāda-paṅkaja-

smṛtiḥ pramuṣṭātiśayendriyotsavāt

SYNONYMS

kim-what is the value; duṣkaraiḥ-very difficult to perform; naḥ-our; kratubhiḥ-with performances of sacrifice; tapaḥ-with austerities; vrataiḥ-vows; dāna-ādibhiḥ-with executing charitable activities and so on; vā-or; dyujayena-with achieving the heavenly kingdom; phalgunā-which is insignificant; na-no; yatra-where; nārāyaṇa-pāda-paṅkaja-of the lotus feet of Lord Nārāyaṇa; smṛtiḥ-the remembrance; pramuṣṭa-lost; atiśaya-excessive; indriya-utsavāt-due to material sense gratification.

The demigods continue: After performing the very difficult tasks of executing Vedic ritualistic sacrifices, undergoing austerities, observing vows and giving charity, we have achieved this position as inhabitants of the heavenly planets. But what is the value of this achievement? Here we are certainly very engaged in material sense gratification, and therefore we can hardly remember the lotus feet of Lord Nārāyaṇa. Indeed, because of our excessive sense gratification, we have almost forgotten His lotus feet.

The land of Bhārata-varṣa is so exalted that by taking birth there one can not only attain the heavenly planets but also go directly back home, back to Godhead. As Kṛṣṇa says in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." people in the land of Bhārata-varṣa generally follow the Vedic principles and consequently perform great sacrifices by which they can be elevated to the heavenly planets. However, what is the use of such great attainments? As stated in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaṁ viśanti: after the results of one's sacrifices, charity and other pious activities expire, one must return to the lower planetary systems and again feel the pangs of birth and death. However, one who becomes Kṛṣṇa conscious can go back to Kṛṣṇa (yānti-mad-yājino 'pi mām). Therefore the demigods even regret having been elevated to the higher planetary systems. The denizens of the heavenly planets regret that they could not take full advantage of being born in the land of Bhārata-varṣa. Instead, they became captivated by a higher standard of sense gratification, and therefore they forgot the lotus feet of Lord Nārāyaṇa at the time of death. The conclusion is that one who has taken birth in the land of Bhārata-varṣa must follow the instructions given personally by the Supreme Personality of Godhead. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. One should try to return home, back to Godhead, to the Vaikuṇṭha planets-or to the topmost Vaikuṇṭha planet, Goloka Vṛndāvana-to live eternally in full, blissful knowledge in the company of the Supreme Personality of Godhead.

TEXT 23

kalpāyuṣāṁ sthānajayāt punar-bhavāt

kṣaṇāyuṣāṁ bhārata-bhūjayo varam

kṣaṇena martyena kṛtaṁ manasvinaḥ

sannyasya saṁyānty abhayaṁ padaṁ hareḥ

SYNONYMS

kalpa-āyuṣām-of those who have a life duration of many millions of years, like Lord Brahmā; sthāna-jayāt-than achievement of the place or planetary systems; punaḥ-bhavāt-which is liable to birth, death and old age; kṣaṇa-āyuṣām-of persons who have only one hundred years of life; bhārata-bhū-jayaḥ-a birth in the land of Bhārata-varṣa; varam-more valuable; kṣaṇena-for such a short life; martyena-by the body; kṛtam-the work executed; manasvinaḥ-those actually understanding the value of life; sannyasya-surrendering unto the lotus feet of Kṛṣṇa; saṁyānti-they achieve; abhayam-where there is no anxiety; padam-the abode; hareḥ-of the Supreme Personality of Godhead.

A short life in the land of Bharata-varṣa is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bhārata-varṣa, in a lower planetary system, is very short, one who lives there can elevate himself to full Kṛṣṇa consciousness and achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains Vaikuṇṭhaloka, where there is neither anxiety nor repeated birth in a material body.

This is further confirmation of the statement given by Lord Caitanya Mahāprabhu:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
[Cc. Ādi 9.41]

One who has taken birth in the land of Bhārata-varṣa has a full opportunity to study the direct instructions given by Kṛṣṇa in Bhagavad-gītā and thus finally decide what to do in his human form of life. One should certainly give up all other propositions and surrender to Kṛṣṇa. Kṛṣṇa will then immediately take charge and relieve one of the results of past sinful life (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ). Therefore one should take to Kṛṣṇa consciousness, as Kṛṣṇa Himself recommends. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "Always think of Me, become My devotee, worship Me and offer Me obeisances." This is very easy, even for a child. Why not take this path? One should try to follow the instructions of Kṛṣṇa exactly and thus become fully eligible to be promoted to the kingdom of God (tyaktvā dehaṁ punar janma naiti mām eti so'rjuna [Bg. 4.9]). One should go directly to Kṛṣṇa and engage in His service. This is the best opportunity offered to the inhabitants of Bhārata-varṣa. One who is fit to return home, back to Godhead, is no longer liable to the results of karma, good or bad.

TEXT 24

na yatra vaikuṇṭha-kathā-sudhāpagā

na sādhavo bhāgavatās tadāśrayāḥ

na yatra yajñeśa-makhā mahotsavāḥ

sureśa-loko 'pi na vai sa sevyatām

SYNONYMS

na-not; yatra-where; vaikuṇṭha-kathā-sudhā-āpagāḥ-the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxiety; na-nor; sādhavaḥ-devotees; bhāgavatāḥ-always engaged in the service of the Lord; tat-āśrayāḥ-who are sheltered by the Supreme Personality of Godhead; na-nor; yatra-where; yajña-īśa-makhāḥ-the performance of devotional service to the Lord of sacrifices; mahā-utsavāḥ-which are actual festivals; sureśa-lokaḥ-a place inhabited by the denizens of heaven; api-although; na-not; vai-certainly; saḥ-that; sevyatām-be frequented.

An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of saṅkīrtana-yajña to satisfy the Lord [especially since saṅkīrtana-yajña is recommended in this age].

Śrī Caitanya Mahāprabhu appeared in the land of Bhārata-varṣa, specifically in Bengal, in the district of Nadia, where Navadvīpa is situated. It is therefore to be concluded, as stated by Śrīla Bhaktivinoda Ṭhākura, that within this universe, this earth is the best planet, and on this planet the land of Bhārata-varṣa is the best; in the land of Bhāratavarṣa, Bengal is still better, in Bengal the district of Nadia is still better, and in Nadia the best place is Navadvīpa because Śrī Caitanya Mahāprabhu appeared there to inaugurate the performance of the sacrifice of chanting the Hare Kṛṣṇa mahā-mantra. The śāstras recommend:

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ
[SB 11.5.32]

Lord Śrī Caitanya Mahāprabhu is always accompanied by His very confidential associates such as Śrī Nityānanda, Śrī Gadādhara and Śrī Advaita and by many devotees like Śrīvāsa. They are always engaged in chanting the name of the Lord and are always describing Lord Kṛṣṇa. Therefore this is the best among all the places in the universe. The Kṛṣṇa consciousness movement has established its center in Māyāpur, the birthsite of Lord Śrī Caitanya Mahāprabhu, to give men the great opportunity to go there and perform a constant festival of saṅkīrtana-yajña, as recommended herein (yajñeśa-makhā mahotsavāḥ) and to distribute prasāda to millions of hungry people hankering for spiritual emancipation. This is the mission of the Kṛṣṇa consciousness movement. Caitanya-bhāgavata confirms this as follows: "One should not desire to be elevated even to a place in the heavenly planetary systems if it has no propaganda to expand the glories of the Supreme Personality of Godhead, no trace of Vaiṣṇavas, pure devotees of the Lord, and no festivals for spreading Kṛṣṇa consciousness. It would be better to live perpetually cramped within the airtight bag of a mother's womb, where one can at least remember the lotus feet of the Lord, than to live in a place where there is no opportunity to remember His lotus feet. I pray not to be allowed to take birth in such a condemned place." Similarly, in Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī says that since Śrī Caitanya Mahāprabhu is the inaugurator of the saṅkīrtana movement, anyone who performs saṅkīrtana to please the Lord is very, very glorious. Such a person has perfect intelligence, whereas others are in the ignorance of material existence. Of all the sacrifices mentioned in the Vedic literatures, the performance of saṅkīrtana-yajña is the best. Even the performance of one hundred aśvamedha sacrifices cannot compare to the sacrifice of saṅkīrtana. According to the author of Śrī Caitanya-caritāmṛta, if one compares saṅkīrtana-yajña to other yajñas, he is a pāṣaṇḍī, an infidel, and is liable to be punished by Yamarāja. There are many Māyāvādīs who think that the performance of saṅkīrtana-yajña is a pious activity similar to the performance of the aśvamedha-yajña and other such pious functions, but this is a nāma-aparādha. Chanting of the holy name of Nārāyaṇa and chanting of other names are never equal, despite what Māyāvādīs think.

TEXT 25

prāptā nṛ-jātiṁ tv iha ye ca jantavo

jñāna-kriyā-dravya-kalāpa-sambhṛtām

na vai yaterann apunar-bhavāya te

bhūyo vanaukā iva yānti bandhanam

SYNONYMS

prāptāḥ-who have obtained; nṛ-jātim-a birth in human society; tu-certainly; iha-in this land of Bhārata-varṣa; ye-those who; ca-also; jantavaḥ-the living beings; jñāna-with knowledge; kriyā-with activities; dravya-of ingredients; kalāpa-with a collection; sambhṛtām-full; na-not; vai-certainly; yateran-endeavor; apunaḥ-bhavāya-for the position of immortality; te-such persons; bhūyaḥ-again; vanaukāḥ-birds; iva-like; yānti-go; bandhanam-to bondage.

Bhārata-varṣa offers the proper land and circumstances in which to execute devotional service, which can free one from the results of jñāna and karma. If one obtains a human body in the land of Bhārata-varṣa, with clear sensory organs with which to execute the saṅkīrtana-yajña, but in spite of this opportunity he does not take to devotional service, he is certainly like liberated forest animals and birds that are careless and are therefore again bound by a hunter.

In the land of Bhārata-varṣa one can very easily perform the saṅkīrtana-yajña, which consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], or one can perform other methods of devotional service, such as smaraṇaṁ vandanam arcanaṁ dāsyaṁ sakhyam and ātma-nivedanam. In Bhārata-varṣa one has the opportunity to visit many holy places, especially Lord Caitanya's birthsite and Lord Kṛṣṇa's birthsite-Navadvīpa and Vṛndāvana-where there are many pure devotees who have no desire other than to execute devotional service (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Madhya 19.167]), and one may thus become free from the bondage of material conditions. Other paths, such as the path of jñāna and the path of karma, are not very profitable. Pious activities can elevate one to the higher planetary systems, and by speculative knowledge one can merge into the Brahman existence, but that is not real profit, for one has to come down again even from the liberated condition of being merged in Brahman, and certainly one must come down from the heavenly kingdom. One should endeavor to go back home, back to Godhead (yānti mad-yājino 'pi mām). Otherwise there is no difference between human life and the lives of jungle animals and birds. Animals and birds also have freedom, but because of their lower birth, they cannot use it. Taking advantage of all the facilities offered him, a human being who has taken birth in the land of Bhārata-varṣa should become a fully enlightened devotee and go back home, back to Godhead. This is the subject matter of the Kṛṣṇa consciousness movement. The inhabitants of places other than Bhārata-varṣa have facilities for material enjoyment, but they do not have the same facility to take to Kṛṣṇa consciousness. Therefore Śrī Caitanya Mahāprabhu has advised that one who has taken birth as a human being in Bhārata-varṣa must first realize himself as a part and parcel of Kṛṣṇa, and after taking to Kṛṣṇa consciousness, he must distribute this knowledge all over the world.

TEXT 26

yaiḥ śraddhayā barhiṣi bhāgaśo havir

niruptam iṣṭaṁ vidhi-mantra-vastutaḥ

ekaḥ pṛthaṅ-nāmabhir āhuto mudā

gṛhṇāti pūrṇaḥ svayam āśiṣāṁ prabhuḥ

SYNONYMS

yaiḥ-by whom (the inhabitants of Bhārata-varṣa); śraddhayā-faith and confidence; barhiṣi-in the performance of Vedic ritualistic sacrifices; bhāgaśaḥ-by division; haviḥ-oblations; niruptam-offered; iṣṭam-to the desired deity; vidhi-by the proper method; mantra-by reciting mantras; vastutaḥ-with the proper ingredients; ekaḥ-that one Supreme Personality of Godhead; pṛthak-separate; nāmabhiḥ-by names; āhutaḥ-called; mudā-with great happiness; gṛhṇāti-He accepts; pūrṇaḥ-the Supreme Lord. who is full in Himself; svayam-personally; āśiṣām-of all benedictions; prabhuḥ-the bestower.

In India [Bhārata-varṣa], there are many worshipers of the demigods, the various officials appointed by the Supreme Lord, such as Indra, Candra and Sūrya, all of whom are worshiped differently. The worshipers offer the demigods their oblations, considering the demigods part and parcel of the whole, the Supreme Lord. Therefore the Supreme Personality of Godhead accepts these offerings and gradually raises the worshipers to the real standard of devotional service by fulfilling their desires and aspirations. Because the Lord is complete, He offers the worshipers the benedictions they desire even if they worship only part of His transcendental body.

In Bhagavad-gītā (9.13) Lord Kṛṣṇa says:

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." Mahātmā, advanced devotees, worship only the Supreme Personality of Godhead. Others, however, who are also sometimes called mahātmās, worship the Lord as ekatvena pṛthaktvena. In other words, they accept the demigods as different parts of Kṛṣṇa and worship them for various benedictions. Although the devotees of the demigods thus achieve the desired results offered by Kṛṣṇa, they have been described in Bhagavad-gītā as hṛta jñāna, not very intelligent. Kṛṣṇa does not desire to be worshiped indirectly through the different parts of His body; Kṛṣṇa wants direct devotional worship. Therefore a devotee who directly worships Lord Kṛṣṇa through staunch devotional service, as recommended in Śrīmad-Bhāgavatam, (tīvreṇa bhakti-yogena yajeta puruṣaṁ param [SB 2.3.10]), is very quickly elevated to the transcendental position. Nevertheless, devotees who worship the demigods, the different parts of the Lord, receive the benedictions they desire because the Lord is the original master of all benedictions. If anyone wants a particular benediction, for the Lord to award it is not at all difficult.

TEXT 27

satyaṁ diśaty arthitam arthito nṛṇāṁ

naivārthado yat punar arthitā yataḥ

svayaṁ vidhatte bhajatām anicchatām

icchāpidhānaṁ nija-pāda-pallavam

SYNONYMS

satyam-certainly; diśati-He offers; arthitam-the object prayed for; arthitaḥ-being prayed to; nṛṇām-by the human beings; na-not; eva-indeed; artha-daḥ-the bestower of benedictions; yat-which; punaḥ-again; arthitā-a demand for a benediction; yataḥ-from which; svayam-personally; vidhatte-He gives; bhajatām-unto those engaged in His service; anicchatām-although not desiring it; icchā-pidhānam-which covers all desirable things; nija-pāda-pallavam-His own lotus feet.

The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy.

The devotees mentioned in the previous verse approach the Supreme Personality of Godhead with material motives, but this verse explains how such devotees are saved from those desires. Śrīmad-Bhāgavatam (2.3.10) advises:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one is freed from all material desires, is full of material desires, or desires to become one with the Supreme, he should engage in devotional service." In this way, not only will the devotee's desires be fulfilled, but the day will come when he will have no other desire than to serve the lotus feet of the Lord. One who engages in the service of the Lord with some motive is called a sakāma-bhakta, and one who serves the Lord without any motives is called an akāma-bhakta. Kṛṣṇa is so merciful that He turns a sakāma-bhakta into an akāma-bhakta. A pure devotee, an akāma-bhakta, who has no material motives, is satisfied simply to serve the lotus feet of the Lord. This is confirmed in Bhagavad-gītā (6.22). Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: if one engages in the service of the lotus feet of the Lord, he does not want anything more. This is the highest stage of devotional service. The Lord is so kind even to a sakāma-bhakta, a motivated devotee, that He satisfies his desires in such a way that one day he becomes an akāma-bhakta. Dhruva Mahārāja, for example, became a bhakta with the motive of getting a better kingdom than that of his father, but finally he became an akāma-bhakta and said to the Lord, svāmin kṛtārtho'smi varaṁ na yāce: "My dear Lord, I am very satisfied simply to serve Your lotus feet. I do not want any material benefits." Sometimes it is found that a small child eats dirty things, but his parents take away the dirty things and offer him a sandeśa or some other sweetmeat. Devotees who aspire for material benedictions are compared to such children. The Lord is so kind that He takes away their material desires and gives them the highest benediction. Therefore, even for material motives, one should not worship anyone other than the Supreme Personality of Godhead; one must fully engage himself in the devotional service of the Lord so that all his desires will be fulfilled and at the end he can go back home, back to Godhead. This is explained in Caitanya-caritāmṛta (Madhya 22.37–39, 41) as follows.

Anyakāmī-a devotee may desire something other than service to the lotus feet of the Lord; yadi kare kṛṣṇera bhajana-but if he engages in Lord Kṛṣṇa's service; nā māgiteha kṛṣṇa tāre dena sva-caraṇa-Kṛṣṇa gives him shelter at His lotus feet, even though he does not aspire for it. Kṛṣṇa kahe-the Lord says; āmā bhaje-"He is engaged in My service"; māge viṣaya-sukha-"but he wants the benefits of material sense gratification." Amṛta chāḍi' viṣa māge:-"such a devotee is like a person who asks for poison instead of nectar." Ei baḍa mūrkha: "That is his foolishness." Ami-vijña: "But I am experienced." Ei mūrkhe 'viṣaya' kene diba: "Why should I give such a foolish person the dirty things of material enjoyment?" Sva-caraṇa-mṛta: "It would be better for Me to give him shelter at My lotus feet." 'Viṣaya' bhulāiba: "I shall cause him to forget all material desires." Kāma lāgi' kṛṣṇa bhaje-if one engages in the service of the Lord for sense gratification; paya kṛṣṇa-rase-the result is that he ultimately gets a taste for serving the lotus feet of the Lord. Kāma chāḍi' 'da' haite haya abhilāṣe: He then gives up all material desires and wants to become an eternal servant of the Lord.

TEXT 28

yady atra naḥ svarga-sukhāvaśeṣitaṁ

sviṣṭasya sūktasya kṛtasya śobhanam

tenājanābhe smṛtimaj janma naḥ syād

varṣe harir yad-bhajatāṁ śaṁ tanoti

SYNONYMS

yadi-if; atra-in this heavenly planet; naḥ-of us; svarga-sukha-avaśeṣitam-whatever remains after the enjoyment of heavenly happiness; su-iṣṭasya-of a perfect sacrifice; su-uktasya-of diligently studying the Vedic literature; kṛtasya-of having performed a kind act; śobhanam-the resultant actions; tena-by such a resultant action; ajanābhe-in the land of Bhārata-varṣa; smṛti-mat janma-a birth enabling one to remember the lotus feet of the Lord; naḥ-of us; syāt-let there be; varṣe-in the land; hariḥ-the Supreme Personality of Godhead; yat-wherein; bhajatām-of the devotees; śam tanoti-expands the auspiciousness.

We are now living in the heavenly planets, undoubtedly as a result of our having performed ritualistic ceremonies, pious activities and yajñas and having studied the Vedas. However, our lives here will one day be finished. We pray that at that time, if any merit remains from our pious activities, we may again take birth in Bhārata-varṣa as human beings able to remember the lotus feet of the Lord. The Lord is so kind that He personally comes to the land of Bhārata-varṣa and expands the good fortune of its people.

It is certainly as a result of pious activities that one takes birth in the heavenly planets, but from those planets one must nevertheless come down again to earth, as stated in Bhagavad-gītā (kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]). Even the demigods must return to earth to work like ordinary men when the results of their pious activities expire. Nevertheless, the demigods desire to come to the land of Bhārata-varṣa if even a small portion of the merits of their pious activities remains. In other words, to take birth in Bhārata-varṣa, one must perform more pious activities than the demigods. In Bhārata-varṣa one is naturally Kṛṣṇa conscious, and if one further cultivates his Kṛṣṇa consciousness, by the grace of Kṛṣṇa he certainly expands his good fortune by becoming perfect in Kṛṣṇa consciousness and very easily going back home, back to Godhead. In many other places in the Vedic literature it is found that even the demigods want to come to this land of Bhārata-varṣa. A foolish person may desire to be promoted to the heavenly planets as a result of his pious activities, but even the demigods from the heavenly planets want to come to Bhārata-varṣa and achieve bodies that may be very easily used to cultivate Kṛṣṇa consciousness. Therefore Śrī Caitanya Mahāprabhu repeatedly says:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
[Cc. Ādi 9.41]

A human being born in the land of Bhārata-varṣa has the special prerogative to develop Kṛṣṇa consciousness. Therefore those already born in Bhārata-varṣa should take lessons from the śāstras and guru and should fully take advantage of the mercy of Śrī Caitanya Mahāprabhu in order to be fully equipped with Kṛṣṇa consciousness. By taking full advantage of Kṛṣṇa consciousness, one goes back home, back to Godhead (yānti mad-yājino 'pi mām). The Kṛṣṇa consciousness movement is therefore spreading this facility to human society by opening many, many centers all over the world so that people may associate with the pure devotees of the Kṛṣṇa consciousness movement, understand the science of Kṛṣṇa consciousness and ultimately go back home, back to Godhead.

TEXTS 29–30

śrī-śuka uvāca

jambūdvīpasya ca rājann upadvīpān aṣṭau haika upadiśanti sagarātmajair aśvānveṣaṇa imāṁ mahīṁ parito nikhanadbhir upakalpitān; tad yathā svarṇaprasthaś candraśukla āvartano ramaṇako mandarahariṇaḥ pāñcajanyaḥ siṁhalo laṅketi.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; jambūdvīpasya-of the island known as Jambūdvīpa; ca-also; rājan-O King; upadvīpān aṣṭau-eight subordinate islands; ha-certainly; eke-some; upadiśanti-learned scholars describe; sagara-ātma-jaiḥ-by the sons of Mahārāja Sagara; aśva-anveṣaṇe-while trying to find their lost horse; imām-this; mahīm-tract of land; paritaḥ-all around; nikhanadbhiḥ-digging; upakalpitān-created; tat-that; yathā-as follows; svarṇa-prasthaḥ-Svarṇaprastha; candra-śuklaḥ-Candraśukla; āvartanaḥ-Āvartana; ramaṇakaḥ-Ramaṇaka; mandara-hariṇaḥ-Mandara-hariṇa; pāñcajanyaḥ-Pāñcajanya; siṁhalaḥ-Siṁhala; laṅkā-Laṅkā; iti-thus.

Śrī Śukadeva Gosvāmī said: My dear King, in the opinion of some learned scholars, eight smaller islands surround Jambūdvīpa. When the sons of Mahārāja Sagara were searching all over the world for their lost horse, they dug up the earth, and in this way eight adjoining islands came into existence. The names of these islands are Svarṇaprastha, Candraśukla, Āvartana, Ramaṇaka, Mandara-hariṇa, Pāñcajanya, Siṁhala and Laṅkā.

In the Kūrma Purāṇa there is this statement about the desires of the demigods:

anadhikāriṇo devāḥ
svarga-sthā bhāratodbhavam
vāñchanty ātma-vimokṣārtha-
mudrekārthe 'dhikāriṇaḥ

Although the demigods are situated in exalted positions in the heavenly planets, they nevertheless desire to descend to the land of Bhārata-varṣa on the planet earth. This indicates that even the demigods are unfit to reside in Bhārata-varṣa. Therefore if persons already born in Bhāratavarṣa live like cats and dogs, not taking full advantage of their birth in this land, they are certainly unfortunate.

TEXT 31

evaṁ tava bhāratottama jambūdvīpa-varṣa-vibhāgo yathopadeśam upavarṇita iti.

SYNONYMS

evam-thus; tava-unto you; bhārata-uttama-O best of the descendents of Bharata; jambūdvīpa-varṣa-vibhāgaḥ-the divisions of the island of Jambūdvīpa; yathā-upadeśam-as much as I am instructed by the authorities; upavarṇitaḥ-explained; iti-thus.

My dear King Parīkṣit, O best of the descendants of Bharata Mahārāja, I have thus described to you, as I myself have been instructed, the island of Bhārata-varṣa and its adjoining islands. These are the islands that constitute Jambūdvīpa.

Thus end the Bhaktivedanta purports of the Fifth Canto, Nineteenth Chapter of the Śrīmad-Bhāgavatam, entitled "A Description of the Island of Jambūdvīpa."

Chapter Twenty

Studying the Structure of the Universe

In this chapter there is a description of various islands, beginning with Plakṣadvīpa, and the oceans that surround them. There is also a description of the location and dimensions of the mountain known as Lokāloka. The island of Plakṣadvīpa, which is twice as broad as Jambūdvīpa, is surrounded by an ocean of salt water. The master of this island is Idhmajihva, one of the sons of Mahārāja Priyavrata. The island is divided into seven regions, each with a mountain and a large river.

The second island is called Sālmalīdvīpa. It is surrounded by an ocean of liquor and is 3,200,000 miles wide, twice as wide as Plakṣadvīpa. The master of this island is Yajñabāhu, one of the sons of Mahārāja Priyavrata. Like Plakṣadvīpa, this island is also divided into seven regions, each with a mountain and a very large river. The inhabitants of this island worship the Supreme Personality of Godhead in the form of Candrātmā.

The third island, which is surrounded by an ocean of clarified butter and is also divided into seven regions, is called Kuśadvīpa. Its master is Hiraṇyaretā, another son of Mahārāja Priyavrata, and its inhabitants worship the Supreme Personality of Godhead in the form of Agni, the fire-god. The width of this island is 6,400,000 miles, or, in other words, twice the width of Sālmalīdvīpa.

The fourth island, Krauñcadvīpa, which is surrounded by an ocean of milk, is 12,800,000 miles wide and is also divided, like the others, into seven regions, each with a large mountain and a large river. The master of this island is Ghṛtapṛṣṭha, another son of Mahārāja Priyavrata. The inhabitants of this island worship the Supreme Personality of Godhead in the form of water.

The fifth island, Śākadvīpa, which is 25,600,000 miles wide, is surrounded by an ocean of yogurt. Its master is Medhātithi, another son of Mahārāja Priyavrata. It is also divided into seven regions, each with a large mountain and a large river. Its inhabitants worship the Supreme Personality of Godhead in the form of Vāyu, air.

The sixth island, Puṣkaradvīpa, which is twice as wide as the previous island, is surrounded by an ocean of clear water. Its master is Vītihotra, another son of Mahārāja Priyavrata. The island is divided in two by a large mountain named Mānasottara. The inhabitants of this island worship Svayambhū, another feature of the Supreme Personality of Godhead. Beyond Puṣkaradvīpa there are two islands, one always lit by the sunshine and the other always dark. Between them is a mountain called Lokāloka, which is situated one billion miles from the edge of the universe. Lord Nārāyaṇa, expanding His opulence, resides upon this mountain. The area beyond Lokāloka Mountain is called Aloka-varṣa, and beyond Aloka-varṣa is the pure destination of persons who desire liberation.

Vertically, the sun-globe is situated just in the middle of the universe, in Antarikṣa, the space between Bhūrloka and Bhuvarloka. The distance between the sun and the circumference of Aṇḍa-golaka, the globe of the universe, is estimated to be twenty-five koṭi yojanas (two billion miles). Because the sun enters the universe and divides the sky, it is known as Mārtaṇḍa, and because it is produced from Hiraṇyagarbha, the body of the mahat-tattva, it is also called Hiraṇyagarbha.

TEXT 1

śrī-śuka uvāca

ataḥ paraṁ plakṣādīnāṁ pramāṇa-lakṣaṇa-saṁsthānato varṣa-vibhāga upavarṇyate.

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; ataḥ param-after this; plakṣa-ādīnām-of the island named Plakṣa and others; pramāṇa-lakṣaṇa-saṁsthānataḥ-from the angle of dimensions, particular characteristics and form; varṣa-vibhāgaḥ-the division of the island; upavarṇyate-is described.

The great sage Śukadeva Gosvāmī said: Hereafter I shall describe the dimensions, characteristics and forms of the six islands beginning with the island of Plakṣa.

TEXT 2

jambūdvīpo 'yaṁ yāvat-pramāṇa-vistāras tāvatā kṣārodadhinā pariveṣṭito yathā merur jambv-ākhyena lavaṇodadhir api tato dvi-guṇa-viśālena plakṣākhyena parikṣipto yathā parikhā bāhyopavanena; plakṣo jambū-pramāṇo dvīpākhyākaro hiraṇmaya utthito yatrāgnir upāste sapta-jihvas tasyādhipatiḥ priyavratātmaja idhmajihvaḥ svaṁ dvīpaṁ sapta-varṣāṇi vibhajya sapta-varṣa-nāmabhya ātmajebhya ākalayya svayam ātma-yogenopararāma.

SYNONYMS

jambū-dvīpaḥ-Jambūdvīpa, the island named Jambū; ayam-this; yāvat-pramāṇa-vistāraḥ-as much as the measure of its width, namely 100,000 yojanas (one yojana equals eight miles); tāvatā-so much; kṣāra-udadhinā-by the ocean of salt water; pariveṣṭitaḥ-surrounded; yathā-just as; meruḥ-Sumeru Mountain; jambū-ākhyena-by the island named Jambū; lavaṇa-udadhiḥ-the ocean of salt water; api-certainly; tataḥ-thereafter; dvi-guṇa-viśālena-which is twice as wide; plakṣa-ākhyena-by the island named Plakṣa; parikṣiptaḥ-surrounded; yathā-like; parikhā-a moat; bāhya-external; upavanena-by a gardenlike forest; plakṣaḥ-a plakṣa tree; jambū-pramāṇaḥ-having the height of the jambū tree; dvīpa-ākhyā-karaḥ-causing the name of the island; hiraṇmayaḥ-magnificently splendorous; utthitaḥ-rising; yatra-where; agniḥ-a fire; upāste-is situated; sapta-jihvaḥ-having seven flames; tasya-of that island; adhipatiḥ-the king or master; priyavrata-ātmajaḥ-the son of King Priyavrata; idhma-jihvaḥ-named Idhmajihva; svam-own; dvīpam-island; sapta-seven; varṣāṇi-tracts of land; vibhajya-dividing into; sapta-varṣa-nāmabhyaḥ-for whom the seven tracts of land were named; ātmajebhyaḥ-to his own sons; ākalayya-offering; svayam-personally; ātma-yogena-by the devotional service of the Lord; upararāma-he retired from all material activities.

As Sumeru Mountain is surrounded by Jambūdvīpa, Jambūdvīpa is also surrounded by an ocean of salt water. The breadth of Jambūdvīpa is 100,000 yojanas [800,000 miles], and the breadth of the saltwater ocean is the same. As a moat around a fort is sometimes surrounded by gardenlike forest, the saltwater ocean surrounding Jambūdvīpa is itself surrounded by Plakṣadvīpa. The breadth of Plakṣadvīpa is twice that of the saltwater ocean-in other words 260,000 yojanas [1,600,000 miles]. On Plakṣadvīpa there is a tree shining like gold and as tall as the jambū tree on Jambūdvīpa. At its root is a fire with seven flames. It is because this tree is a plakṣa tree that the island is called Plakṣadvīpa. Plakṣadvīpa was governed by Idhmajihva, one of the sons of Mahārāja Priyavrata. He endowed the seven islands with the names of his seven sons, divided the islands among the sons, and then retired from active life to engage in the devotional service of the Lord.

TEXTS 3–4

śivaṁ yavasaṁ subhadraṁ śāntaṁ kṣemam amṛtam abhayam iti varṣāṇi teṣu girayo nadyaś ca saptaivābhijñātāḥ; maṇikūṭo vajrakūṭa indraseno jyotiṣmān suparṇo hiraṇyaṣṭhīvo meghamāla iti setu-śailāḥ aruṇā nṛmṇāṅgirasī sāvitrī suptabhātā ṛtambharā satyambharā iti mahā-nadyaḥ; yāsāṁ jalopasparśana-vidhūta-rajas-tamaso haṁsa-pataṅgordhvāyana-satyāṅga-saṁjñāś catvāro varṇāḥ sahasrāyuṣo vibudhopama-sandarśana-prajananāḥ svarga-dvāraṁ trayyā vidyayā bhagavantaṁ trayīmayaṁ sūryam ātmānaṁ yajante.

SYNONYMS

śivam-Śiva; yavasam-Yavasa; subhadram-Subhadra; śāntam-Śānta; kṣemam-Kṣema; amṛtam-Amṛta; abhayam-Abhaya; iti-thus; varṣāṇi-the tracts of land according to the names of the seven sons; teṣu-in them; girayaḥ-mountains; nadyaḥ ca-and rivers; sapta-seven; eva-indeed; abhijñātāḥ-are known; maṇi-kūṭaḥ-Maṇikūṭa; vajra-kūṭaḥ-Vajrakūṭa; indra-senaḥ-Indrasena; jyotiṣmān-Jyotiṣmān; suparṇaḥ-Suparṇa; hiraṇya-ṣṭhīvaḥ-Hiraṇyaṣṭhīva; megha-mālaḥ-Meghamāla; iti-thus; setu-śailāḥ-the ranges of mountains marking the borders of the varṣas; aruṇā-Aruṇā; nṛmṇā-Nṛmṇā; āṅgirasī-Āṅgirasī; sāvitrī-Sāvitrī; supta-bhātā-Suptabhātā; ṛtambharā-Ṛtambharā; satyambharā-Satyambharā; iti-thus; mahā-nadyaḥ-very large rivers; yāsām-of which; jala-upasparśana-simply by touching the water; vidhūta-washed off; rajaḥ-tamasaḥ-whose modes of passion and ignorance; haṁsa-Haṁsa; pataṅga-Pataṅga; ūrdhvāyana-Ūrdhvāyana; satyāṅga-Satyāṅga; saṁjñāḥ-named; catvāraḥ-four; varṇāḥ-castes or divisions of men; sahasra-āyuṣaḥ-living for one thousand years; vibudha-upama-similar to the demigods; sandarśana-in having very beautiful forms; prajananāḥ-and in producing children; svarga-dvāram-the gateway to the heavenly planets; trayyā vidyayā-by performing ritualistic ceremonies according to Vedic principles; bhagavantam-the Supreme Personality of Godhead; trayī-mayam-established in the Vedas; sūryam ātmānam-the Supersoul, represented by the sun-god; yajante-they worship.

The seven islands [varṣas] are named according to the names of those seven sons-Śiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. In those seven tracts of land, there are seven mountains and seven rivers. The mountains are named Maṇikūṭa, Vajrakūṭa, Indrasena, Jyotiṣmān, Suparṇa, Hiraṇyaṣṭhīva and Meghamāla, and the rivers are named Aruṇā, Nṛmṇā, Āṅgirasī, Sāvitrī, Suptabhātā, Ṛtambharā and Satyambharā. One can immediately be free from material contamination by touching or bathing in those rivers, and the four castes of people who live in Plakṣadvīpa-the Haṁsas, Pataṅgas, Ūrdhvāyanas and Satyāṅgas-purify themselves in that way. The inhabitants of Plakṣadvīpa live for one thousand years. They are beautiful like the demigods, and they also beget children like the demigods. By completely performing the ritualistic ceremonies mentioned in the Vedas and by worshiping the Supreme Personality of Godhead as represented by the sun-god, they attain the sun, which is a heavenly planet.

According to general understanding, there are originally three deities-Lord Brahmā, Lord Viṣṇu and Lord Śiva-and people with a poor fund of knowledge consider Lord Viṣṇu no better than Lord Brahmā or Lord Śiva. This conclusion, however, is invalid. As stated in the Vedas, iṣṭāpūrtaṁ bahudhā jāyamānaṁ viśvaṁ bibharti bhuvanasya nābhiḥ tad evāgnis tad vāyus tat sūryas tad u candramāḥ agniḥ sarvadaivataḥ. This means that the Supreme Lord, who accepts and enjoys the results of Vedic ritualistic ceremonies (technically called iṣṭāpūrta), who maintains the entire creation, who supplies the necessities of all living entities (eko bahūnāṁ yo vidadhāti kāmān) and who is the central point of all creation, is Lord Viṣṇu. Lord Viṣṇu expands as the demigods known as Agni, Vāyu, Sūrya and Candra, who are simply parts and parcels of His body. Lord Kṛṣṇa says in Śrīmad Bhagavad-gītā (9.23):

ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

"Devotees who worship the demigods with firm faith worship Me also, but not according to regulative principles." In other words, if one worships the demigods but does not understand the relationship between the demigods and the Supreme Personality of Godhead, his worship is irregular. Kṛṣṇa also says in Bhagavad-gītā (9.24), ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca: "I am the only enjoyer of ritualistic ceremonies."

It may be argued that the demigods are as important as Lord Viṣṇu because the names of the demigods are different names of Viṣṇu. This, however, is not a sound conclusion, for it is contradicted in the Vedic literatures. The Vedas declare:

candramā manaso jātaś cakṣoḥ sūryo ajāyata; śrotrādayaś ca prāṇaś ca mukhād agnir ajāyata; nārāyaṇād brahmā, nārāyaṇād rudro jāyate, nārāyaṇāt prajāpatiḥ jāyate, nārāyaṇād indro jāyate, nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā jāyante.

"The demigod of the moon, Candra, came from the mind of Nārāyaṇa, and the sun-god came from His eyes. The controlling deities of hearing and the life air came from Nārāyaṇa, and the controlling deity of fire was generated from His mouth. Prajāpati, Lord Brahmā, came from Nārāyaṇa, Indra came from Nārāyaṇa, and the eight Vasus, the eleven expansions of Lord Śiva and the twelve Ādityas also came from Nārāyaṇa." In the smṛti Vedic literature it is also said:

brahmā śambhus tathaivārkaś
candramāś ca śatakratuḥ
evam ādyās tathaivānye
yuktā vaiṣṇava-tejasā

jagat-kāryāvasāne tu
viyujyante ca tejasā
vitejaś ca te sarve
pañcatvam upayānti te

"Brahmā, Śambhu, Sūrya and Indra are all merely products of the power of the Supreme Personality of Godhead. This is also true of the many other demigods whose names are not mentioned here. When the cosmic manifestation is annihilated, these different expansions of Nārāyaṇa's potencies will merge into Nārāyaṇa. In other words, all these demigods will die. Their living force will be withdrawn, and they will merge into Nārāyaṇa."

Therefore it should be concluded that Lord Viṣṇu, not Lord Brahmā or Lord Śiva, is the Supreme Personality of Godhead. As a government officer is sometimes accepted as the entire government although he is actually but a departmental manager, so the demigods, having achieved power of attorney from Viṣṇu, act on His behalf, although they are not as powerful as He. All the demigods must work under the orders of Viṣṇu. Therefore it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya. The only master is Lord Kṛṣṇa, or Lord Viṣṇu, and all others are His obedient servants, who act exactly according to His orders. The distinction between Lord Viṣṇu and the demigods is also expressed in Bhagavad-gītā (9.25). Yānti deva-vratā devān. .. yānti mad-yājino 'pi mām: those who worship the demigods go to the planets of the demigods, whereas the worshipers of Lord Kṛṣṇa and Lord Viṣṇu go to the planets in Vaikuṇṭha. These are the statements of the smṛti. Therefore the idea that Lord Viṣṇu is on the same level as the demigods is in contradiction to the śāstras. The demigods are not supreme. The supremacy of the demigods is dependent on the mercy of Lord Nārāyaṇa (Viṣṇu, or Kṛṣṇa).

TEXT 5

pratnasya viṣṇo rūpaṁ yat

satyasyartasya brahmaṇaḥ

amṛtasya ca mṛtyoś ca

sūryam ātmānam īmahīti

SYNONYMS

pratnasya-of the oldest person; viṣṇoḥ-Lord Viṣṇu; rūpam-the form; yat-which; satyasya-of the Absolute Truth; ṛtasya-of dharma; brahmaṇaḥ-of the Supreme Brahman; amṛtasya-of the auspicious result; ca-and; mṛtyoḥ-of death (the inauspicious result); ca-and; sūryam-the demigod Sūrya; ātmānam-the Supersoul or origin of all souls; īmahi-we approach for shelter; iti-thus.

[This is the mantra by which the inhabitants of Plakṣadvīpa worship the Supreme Lord.] Let us take shelter of the sun-god, who is a reflection of Lord Viṣṇu, the all-expanding Supreme Personality of Godhead, the oldest of all persons. Viṣṇu is the only worshipable Lord. He is the Vedas, He is religion, and He is the origin of all auspicious and inauspicious results.

Lord Viṣṇu is even the Supreme Lord of death, as confirmed in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). There are two kinds of activity-auspicious and inauspicious-and both are controlled by Lord Viṣṇu. Inauspicious activities are said to be behind Lord Viṣṇu, whereas auspicious activities stand before Him. The auspicious and the inauspicious exist throughout the entire world, and Lord Viṣṇu is the controller of them both.

In regard to this verse, Śrīla Madhvācārya says:

sūrya-somāgni-vārīśa-
vidhātṛṣu yathā-kramam
plakṣādi-dvīpa-saṁsthāsu
sthitaṁ harim upāsate

There are many lands, fields, mountains and oceans throughout the creation, and everywhere the Supreme Personality of Godhead is worshiped by His different names.

Śrīla Vīrarāghava Ācārya explains this verse of Śrīmad-Bhāgavatam as follows. The original cause of the cosmic manifestation must be the oldest person and must therefore be beyond material transformations. He is the enjoyer of all auspicious activities and is the cause of conditional life and also liberation. The demigod Sūrya, who is categorized as a very powerful jīva, or living entity, is a representation of one of the parts of His body. We are naturally subordinate to powerful living entities, and therefore we can worship the various demigods as living beings who are powerful representatives of the Supreme Personality of Godhead. Although the worship of the sun-god is recommended in this mantra, He is worshiped not as the Supreme Personality of Godhead but as His powerful representative.

In the Kaṭha Upaniṣad (1.3.1) it is said:

ṛtaṁ pibantau sukṛtasya loke
guhāṁ praviṣṭau parame parārdhe
chāyātapau brahmavido vadanti
pañcāgnayo ye ca tri-ṇāciketāḥ

"O Nāciketā, the expansions of Lord Viṣṇu as the tiny living entity and the Supersoul are both situated within the cave of the heart of this body. Having entered that cavity, the living entity, resting on the chief of the life airs, enjoys the results of activities, and the Supersoul, acting as witness enables him to enjoy them. Those who are well-versed in knowledge of Brahman and those householders who carefully follow the Vedic regulations say that the difference between the two is like the difference between a shadow and the sun."

In the Śvetāśvatara Upaniṣad (6.16) it is said:

sa viśvakṛd viśvavidātmayoniḥ
jñaḥ kālākāro guṇī sarvavid yaḥ
pradhāna-kṣetrajña-patir guṇeśaḥ
saṁsāra-mokṣa-sthiti-bandha-hetuḥ

"The Supreme Lord, the creator of this cosmic manifestation, knows every nook and corner of His creation. Although He is the cause of creation, there is no cause for His appearance. He is fully aware of everything. He is the Supersoul, the master of all transcendental qualities, and He is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."

Similarly, in the Taittirīya Upaniṣad (2.8) it is said:

bhīṣāsmād vātaḥ pavate
bhīṣodeti sūryaḥ
bhīṣāsmād agniś candraś ca
mṛtyur dhāvati pañcamaḥ

"It is out of fear of the Supreme Brahman that the wind is blowing, out of fear of Him that the sun regularly rises and sets, and out of fear of Him that fire acts. It is only due to fear of Him that death and Indra, the King of heaven, perform their respective duties."

As described in this chapter, the inhabitants of the five islands beginning with Plakṣadvīpa worship the sun-god, the moon-god, the fire-god, the air-god and Lord Brahmā respectively. Although they engage in the worship of these five demigods, however, they actually worship Lord Viṣṇu, the Supersoul of all living entities, as indicated in this verse by the words pratnasya viṣṇo rūpam. Viṣṇu is brahma, amṛta, mṛtyu-the Supreme Brahman and the origin of everything, auspicious and inauspicious. He is situated in the heart of everyone, including all the demigods. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta-jñānāḥ prapadyante 'nya devatāḥ: those whose minds are distorted by material desires surrender unto the demigods. People who are almost blind because of lusty desires are recommended to worship the demigods to have their material desires fulfilled, but actually those desires are not fulfilled by the material demigods. Whatever the demigods do is done with the sanction of Lord Viṣṇu. People who are too lusty worship various demigods instead of worshiping Lord Viṣṇu, the Supersoul of all living entities, but ultimately it is Lord Viṣṇu they worship because He is the Supersoul of all demigods.

TEXT 6

plakṣādiṣu pañcasu puruṣāṇām āyur indriyam ojaḥ saho balaṁ buddhir vikrama iti ca sarveṣām autpattikī siddhir aviśeṣeṇa vartate.

SYNONYMS

plakṣa-ādiṣu-in the islands headed by Plakṣa; pañcasu-five; puruṣāṇām-of the inhabitants; āyuḥ-long duration of life; indriyam-soundness of the senses; ojaḥ-bodily strength; sahaḥ-mental strength; balam-physical strength; buddhiḥ-intelligence; vikramaḥ-bravery; iti-thus; ca-also; sarveṣām-of all of them; autpattikī-inborn; siddhiḥ-perfection; aviśeṣeṇa-without distinction; vartate-exists.

O King, longevity, sensory prowess, physical and mental strength, intelligence and bravery are naturally and equally manifested in all the inhabitants of the five islands headed by Plakṣadvīpa.

TEXT 7

plakṣaḥ sva-samānenekṣu-rasodenāvṛto yathā tathā dvīpo 'pi śālmalo dvi-guṇa-viśālaḥ samānena surodenāvṛtaḥ parivṛṅkte.

SYNONYMS

plakṣaḥ-the land known as Plakṣadvīpa; sva-samānena-equal in width; ikṣu-rasa-of sugarcane juice; udena-by an ocean; āvṛtaḥ-surrounded; yathā-just as; tathā-similarly; dvīpaḥ-another island; api-also; śālmalaḥ-known as Śālmala; dvi-guṇa-viśālaḥ-twice as big; samānena-equal in width; surā-udena-by an ocean of liquor; āvṛtaḥ-surrounded; parivṛṅkte-exists.

Plakṣadvīpa is surrounded by an ocean of sugarcane juice, equal in breadth to the island itself. Similarly, there is then another island-Sālmalīdvīpa-twice as broad as Plakṣadvīpa [400,000 yojanas, or 3,200,000 miles] and surrounded by an equally broad body of water called Surāsāgara, the ocean that tastes like liquor.

TEXT 8

yatra ha vai śālmalī plakṣāyāmā yasyāṁ vāva kila nilayam āhur bhagavataś chandaḥ-stutaḥ patattri-rājasya sā dvīpa-hūtaye upalakṣyate.

SYNONYMS

yatra-where; ha vai-certainly; śālmalī-a śālmalī tree; plakṣa-āyāmā-as big as the plakṣa tree (one hundred yojanas broad and eleven hundred yojanas high); yasyām-in which; vāva kila-indeed; nilayam-rest or living place; āhuḥ-they say; bhagavataḥ-of the most powerful; chandaḥ-stutaḥ-who worships the Lord by Vedic prayers; patattri-rājasya-of Garuḍa, the carrier of Lord Viṣṇu; sā-that tree; dvīpa-hūtaye-for the name of the island; upalakṣyate-is distinguished.

On Sālmalīdvīpa there is a śālmalī tree, from which the island takes its name. That tree is as broad and tall as the plakṣa tree-in other words 100 yojanas [800 miles] broad and 1,100 yojanas [8,800 miles] tall. Learned scholars say that this gigantic tree is the residence of Garuḍa, the king of all birds and carrier of Lord Viṣṇu. In that tree, Garuḍa offers Lord Viṣṇu his Vedic prayers.

TEXT 9

tad-dvīpādhipatiḥ priyavratātmajo yajñabāhuḥ sva-sutebhyaḥ saptabhyas tan-nāmāni sapta-varṣāṇi vyabhajat surocanaṁ saumanasyaṁ ramaṇakaṁ deva-varṣaṁ pāribhadram āpyāyanam avijñātam iti.

SYNONYMS

tat-dvīpa-adhipatiḥ-the master of that island; priyavrata-ātmajaḥ-the son of Mahārāja Priyavrata; yajña-bāhuḥ-named Yajñabāhu; sva-sutebhyaḥ-unto his sons; saptabhyaḥ-seven in number; tat-nāmāni-having names according to their names; sapta-varṣāṇi-seven tracts of land; vyabhajat-divided; surocanam-Surocana; saumanasyam-Saumanasya; ramaṇakam-Ramaṇaka; deva-varṣam-Deva-varṣa; pāribhadram-Pāribhadra; āpyāyanam-Āpyāyana; avijñātam-Avijñāta; iti-thus.

The son of Mahārāja Priyavrata named Yajñabāhu, the master of Sālmalīdvīpa, divided the island into seven tracts of land, which he gave to his seven sons. The names of those divisions, which correspond to the names of the sons, are Surocana, Saumanasya, Ramaṇaka, Deva-varṣa, Pāribhadra, Āpyāyana and Avijñāta.

TEXT 10

teṣu varṣādrayo nadyaś ca saptaivābhijñātāḥ svarasaḥ śataśṛṅgo vāmadevaḥ kundo mukundaḥ puṣpa-varṣaḥ sahasra-śrutir iti; anumatiḥ sinīvālī sarasvatī kuhū rajanī nandā rāketi.

SYNONYMS

teṣu-in those tracts of land; varṣa-adrayaḥ-mountains; nadyaḥ ca-as well as rivers; sapta eva-seven in number; abhijñātāḥ-understood; svarasaḥ-Svarasa; śata-śṛṅgaḥ-Śataśṛṅga; vāma-devaḥ-Vāmadeva; kundaḥ-Kunda; mukundaḥ-Mukunda; puṣpa-varṣaḥ-Puṣpa-varṣa; sahasra-śrutiḥ-Sahasra-śruti; iti-thus; anumatiḥ-Anumati; sinīvālī-Sinīvālī; sarasvatī-Sarasvatī; kuhū-Kuhū; rajanī-Rajanī; nandā-Nandā; rākā-Rākā; iti-thus.

In those tracts of land there are seven mountains-Svarasa, Śataśṛṅga, Vāmadeva, Kunda, Mukunda, Puṣpa-varṣa and Sahasra-śruti. There are also seven rivers-Anumati, Sinīvālī, Sarasvatī, Kuhū, Rajanī, Nandā and Rākā. They are still existing.

TEXT 11

tad-varṣa-puruṣāḥ śrutadhara-vīryadhara-vasundhareṣandhara-saṁjñā bhagavantaṁ vedamayaṁ somam ātmānaṁ vedena yajante.

SYNONYMS

tat-varṣa-puruṣāḥ-the residents of those tracts of land; śrutadhara-Śrutadhara; vīryadhara-Vīryadhara; vasundhara-Vasundhara; iṣandhara-Iṣandhara; saṁjñāḥ-known as; bhagavantam-the Supreme Personality of Godhead; veda-mayam-fully conversant with the Vedic knowledge; somam ātmānam-represented by the living entity known as Soma; vedena-by following the Vedic rules and regulations; yajante-they worship.

Strictly following the cult of varṇāśrama-dharma, the inhabitants of those islands, who are known as Śrutidharas, Vīryadharas, Vasundharas and Iṣandharas, all worship the expansion of the Supreme Personality of Godhead named Soma, the moon-god.

TEXT 12

sva-gobhiḥ pitṛ-devebhyo

vibhajan kṛṣṇa-śuklayoḥ

prajānāṁ sarvāsāṁ rājā-

ndhaḥ somo na āstv iti

SYNONYMS

sva-gobhiḥ-by expansion of his own illuminating rays; pitṛ-devebhyaḥ-unto the pitās and the demigods; vibhajan-dividing; kṛṣṇa-śuklayoḥ-into the two fortnights, dark and light; prajānām-of the citizens; sarvāsām-of all; rājā-the king; andhaḥ-food grains; somaḥ-the moon-god; naḥ-toward us; āstu-let him remain favorable; iti-thus.

[The inhabitants of Śālmalīdvīpa worship the demigod of the moon in the following words.] By his own rays, the moon-god has divided the month into two fortnights, known as śukla and kṛṣṇa, for the distribution of food grains to the pitās and the demigods. The demigod of the moon is he who divides time, and he is the king of all the residents of the universe. We therefore pray that he may remain our king and guide, and we offer him our respectful obeisances.

TEXT 13

evaṁ surodād bahis tad-dvi-guṇaḥ samānenāvṛto ghṛtodena yathā-pūrvaḥ kuśa-dvīpo yasmin kuśa-stambo deva-kṛtas tad-dvīpākhyākaro jvalana ivāparaḥ sva-śaṣpa-rociṣā diśo virājayati.

SYNONYMS

evam-thus; surodāt-from the ocean of liquor; bahiḥ-outside; tat-dvi-guṇaḥ-twice that; samānena-equal in width; āvṛtaḥ-surrounded; ghṛta-udena-an ocean of clarified butter; yathā-pūrvaḥ-as previously with Sālmalīdvīpa; kuśa-dvīpa-the island called Kuśadvīpa; yasmin-in which; kuśa-stambaḥ-kuśa grass; deva-kṛtaḥ-created by the supreme will of the Supreme Personality of Godhead; tat-dvīpa-ākhyā-karaḥ-giving the island its name; jvalanaḥ-fire; iva-like; aparaḥ-another; sva-śaṣpa-rociṣā-by the effulgence of the young sprouting grass; diśaḥ-all directions; virājayati-illuminates.

Outside the ocean of liquor is another island, known as Kuśadvīpa, which is 800,000 yojanas [6,400,000 miles] wide, twice as wide as the ocean of liquor. As Śālmalīdvīpa is surrounded by a liquor ocean, Kuśadvīpa is surrounded by an ocean of liquid ghee as broad as the island itself. On Kuśadvīpa there are clumps of kuśa grass, from which the island takes its name. This kuśa grass, which was created by the demigods by the will of the Supreme Lord, appears like a second form of fire, but with very mild and pleasing flames. Its young shoots illuminate all directions.

From the descriptions in this verse, we can make an educated guess about the nature of the flames on the moon. Like the sun, the moon must also be full of flames because without flames there cannot be illumination. The flames on the moon, however, unlike those on the sun, must be mild and pleasing. This is our conviction. The modern theory that the moon is full of dust is not accepted in the verses of Śrīmad-Bhāgavatam. In regard to this verse, Śrīla Viśvanātha Cakravartī Ṭhākura says, suśaṣpāṇi sukomala-śikhās teṣāṁ rociṣā: the kuśa grass illuminates all directions, but its flames are very mild and pleasing. This gives some idea of the flames existing on the moon.

TEXT 14

tad-dvīpa-patiḥ praiyavrato rājan hiraṇyaretā nāma svaṁ dvīpaṁ saptabhyaḥ sva-putrebhyo yathā-bhāgaṁ vibhajya svayaṁ tapa ātiṣṭhata vasu-vasudāna-dṛḍharuci-nābhigupta-stutyavrata-vivikta-vāmadeva-nāmabhyaḥ.

SYNONYMS

tat-dvīpa-patiḥ-the master of that island; praiyavrataḥ-the son of Mahārāja Priyavrata; rājan-O King; hiraṇyaretā-Hiraṇyaretā; nāma-named; svam-his own; dvīpam-island; saptabhyaḥ-unto seven; sva-putrebhyaḥ-his own sons; yathā-bhāgam-according to division; vibhajya-dividing; svayam-himself; tapaḥ ātiṣṭhata-engaged in austerities; vasu-unto Vasu; vasudāna-Vasudāna; dṛḍharuci-Dṛḍharuci; nābhi-gupta-Nābhigupta; stutya-vrata-Stutyavrata; vivikta-Vivikta; vāma-deva-Vāmadeva; nāmabhyaḥ-named.

O King, another son of Mahārāja Priyavrata, Hiraṇyaretā, was the king of this island. He divided it into seven parts, which he delivered to his seven sons according to the rights of inheritance. The King then retired from family life to engage in austerities. The names of those sons are Vasu, Vasudāna, Dṛḍharuci, Stutyavrata, Nābhigupta, Vivikta and Vāmadeva.

TEXT 15

teṣāṁ varṣeṣu sīmā-girayo nadyaś cābhijñātāḥ sapta saptaiva cakraś catuḥśṛṅgaḥ kapilaś citrakūṭo devānīka ūrdhvaromā draviṇa iti rasakulyā madhukulyā mitravindā śrutavindā devagarbhā ghṛtacyutā mantramāleti.

SYNONYMS

teṣām-all those sons; varṣeṣu-in the tracts of land; sīmā-girayaḥ-border mountains; nadyaḥ ca-as well as rivers; abhijñātāḥ-known; sapta-seven; sapta-seven; eva-certainly; cakraḥ-Cakra; catuḥ-śṛṅgaḥ-Catuḥ-śṛṅga; kapilaḥ-Kapila; citra-kūṭaḥ-Citrakūṭa; devānīkaḥ-Devānīka; ūrdhva-romā-Ūrdhvaromā; draviṇaḥ-Draviṇa; iti-thus; rasa-kulyā-Ramakulyā; madhu-kulyā-Madhukulyā; mitra-vindā-Mitravindā; śruta-vindā-Śrutavindā; deva-garbhā-Devagarbhā; ghṛta-cyutā-Ghṛtacyutā; mantra-mālā-Mantramālā; iti-thus.

In those seven islands there are seven boundary mountains, known as Cakra, Catuḥśṛṅga, Kapila, Citrakūṭa, Devānīka, Ūrdhvaromā and Draviṇa. There are also seven rivers, known as Ramakulyā, Madhukulyā, Mitravindā, Śrutavindā, Devagarbhā, Ghṛtacyutā and Mantramālā.

TEXT 16

yāsāṁ payobhiḥ kuśadvīpaukasaḥ kuśala-kovidābhiyukta-kulaka-saṁjñā bhagavantaṁ jātaveda-sarūpiṇaṁ karma-kauśalena yajante.

SYNONYMS

yāsām-of which; payobhiḥ-by the water; kuśa-dvīpa-okasaḥ-the inhabitants of the island known as Kuśadvīpa; kuśala-Kuśala; kovida-Kovida; abhiyukta-Abhiyukta; kulaka-Kulaka; saṁjñāḥ-named; bhagavantam-unto the Supreme Personality of Godhead; jātaveda-the demigod of fire; sa-rūpiṇam-manifesting the form; karma-kauśalena-by expertise in ritualistic ceremonies; yajante-they worship.

The inhabitants of the island of Kuśadvīpa are celebrated as the Kuśalas, Kovidas, Abhiyuktas and Kulakas. They are like the brāhmaṇas, kṣatriyas, vaiśyas and śūdras respectively. By bathing in the waters of those rivers, they all become purified. They are expert in performing ritualistic ceremonies according to the orders of the Vedic scriptures. Thus they worship the Lord in His aspect as the demigod of fire.

TEXT 17

parasya brahmaṇaḥ sākṣāj

jāta-vedo 'si havyavāṭ

devānāṁ puruṣāṅgānāṁ

yajñena puruṣaṁ yajeti

SYNONYMS

parasya-of the Supreme; brahmaṇaḥ-Brahman; sākṣāt-directly; jāta-vedaḥ-O fire-god; asi-you are; havyavāṭ-the carrier of Vedic offerings of grains and ghee; devānām-of all the demigods; puruṣa-aṅgānām-who are limbs of the Supreme Person; yajñena-by performing the ritualistic sacrifices; puruṣam-to the Supreme person; yaja-please carry oblations; iti-thus.

[This is the mantra by which the inhabitants of Kuśadvīpa worship the fire-god.] O fire-god, you are a part of the Supreme Personality of Godhead, Hari, and you carry to Him all the offerings of sacrifices. Therefore we request you to offer to the Supreme Personality of Godhead the yajñic ingredients we are offering the demigods, for the Lord is the real enjoyer.

The demigods are servants who assist the Supreme Personality of Godhead. If one worships the demigods, the demigods, as servants of the Supreme, carry the sacrificial offerings to the Lord, like tax collectors collecting revenue from the citizens and bringing it to the government's treasury. The demigods cannot accept the sacrificial offerings; they simply carry the offerings to the Supreme Personality of Godhead. As stated by Śrīla Viśvanātha Cakravartī Ṭhākura, yasya prasādād bhagavat-prasādaḥ: ** since the guru is a representative of the Supreme Personality of Godhead, he carries to the Lord whatever is offered to him. Similarly, all the demigods, as faithful servants of the Supreme Lord, hand over to the Supreme Lord whatever is offered to them in sacrificial performances. There is no fault in worshiping the demigods with this understanding, but to think that the demigods are independent of the Supreme Personality of Godhead and equal to Him is called hṛta-jñāna, a loss of intelligence (kāmais tais tair hṛta jñānāḥ [Bg. 7.20]). One who thinks that the demigods themselves are the actual benefactors is mistaken.

TEXT 18

tathā ghṛtodād bahiḥ krauñcadvīpo dvi-guṇaḥ sva-mānena kṣīrodena parita upakḷpto vṛto yathā kuśadvīpo ghṛtodena yasmin krauñco nāma parvata-rājo dvīpa-nāma-nirvartaka āste.

SYNONYMS

tathā-so also; ghṛta-udāt-from the ocean of clarified butter; bahiḥ-outside; krauñca-dvīpaḥ-another island, known as Krauñcadvīpa; dvi-guṇaḥ-twice as big; sva-mānena-as the same measurement; kṣīra-udena-by an ocean of milk; paritaḥ-all around; upakḷptaḥ-surrounded; vṛtaḥ-surrounded; yathā-like; kuśa-dvīpaḥ-the island known as Kuśadvīpa; ghṛta-udena-by an ocean of clarified butter; yasmin-in which; krauñcaḥ nāma-named Krauñca; parvata-rājaḥ-a king of mountains; dvīpa-nāma-the name of the island; nirvartakaḥ-bringing about; āste-exists.

Outside the ocean of clarified butter is another island, known as Krauñcadvīpa, which has a width of 1,600,000 yojanas [12,800,000 miles], twice the width of the ocean of clarified butter. As Kuśadvīpa is surrounded by an ocean of clarified butter, Krauñcadvīpa is surrounded by an ocean of milk as broad as the island itself. On Krauñcadvīpa there is a great mountain known as Krauñca, from which the island takes its name.

TEXT 19

yo 'sau guha-praharaṇonmathita-nitamba-kuñjo 'pi kṣīrodenā-sicyamāno bhagavatā varuṇenābhigupto vibhayo babhūva.

SYNONYMS

yaḥ-which; asau-that (mountain); guha-praharaṇa-by the weapons of Kārttikeya, the son of Lord Śiva; unmathita-shaken; nitamba-kuñjaḥ-whose trees and vegetables along the slopes; api-although; kṣīra-udena-by the ocean of milk; āsicyamānaḥ-being always bathed; bhagavatā-by the greatly powerful; varuṇena-the demigod known as Varuṇa; abhiguptaḥ-protected; vibhayaḥ babhūva-has become fearless.

Although the vegetables living on the slopes of Mount Krauñca were attacked and devastated by the weapons of Kārttikeya, the mountain has become fearless because it is always bathed on all sides by the ocean of milk and protected by Varuṇadeva.

TEXT 20

tasminn api praiyavrato ghṛtapṛṣṭho nāmādhipatiḥ sve dvīpe varṣāṇi sapta vibhajya teṣu putra-nāmasu sapta rikthādān varṣapān niveśya svayaṁ bhagavān bhagavataḥ parama-kalyāṇa-yaśasa ātma-bhūtasya hareś caraṇāravindam upajagāma.

SYNONYMS

tasmin-in that island; api-also; praiyavrataḥ-the son of Mahārāja Priyavrata; ghṛta-pṛṣṭhaḥ-Ghṛtapṛṣṭha; nāma-named; adhipatiḥ-the king of that island; sve-his own; dvīpe-in the island; varṣāṇi-tracts of land; sapta-seven; vibhajya-dividing; teṣu-in each of them; putra-nāmasu-possessing the names of his sons; sapta-seven; rikthā-dān-sons; varṣa-pān-the masters of the varṣas; niveśya-appointing; svayam-himself; bhagavān-very powerful; bhagavataḥ-of the Supreme Personality of Godhead; parama-kalyāṇa-yaśasaḥ-whose glories are so auspicious; ātma-bhūtasya-the soul of all souls; hareḥ caraṇa-aravindam-the lotus feet of the Lord; upajagāma-took shelter at.

The ruler of this island was another son of Mahārāja Priyavrata. His name was Ghṛtapṛṣṭha, and he was a very learned scholar. He also divided his own island among his seven sons. After dividing the island into seven parts, named according to the names of his sons, Ghṛtapṛṣṭha Mahārāja completely retired from family life and took shelter at the lotus feet of the Lord, the soul of all souls, who has all auspicious qualities. Thus he attained perfection.

TEXT 21

āmo madhuruho meghapṛṣṭhaḥ sudhāmā bhrājiṣṭho lohitārṇo vanaspatir iti ghṛtapṛṣṭha-sutās teṣāṁ varṣa-girayaḥ sapta saptaiva nadyaś cābhikhyātāḥ śuklo vardhamāno bhojana upabarhiṇo nando nandanaḥ sarvatobhadra iti abhayā amṛtaughā āryakā tīrthavatī rūpavatī pavitravatī śukleti.

SYNONYMS

āmaḥ-Āma; madhu-ruhaḥ-Madhuruha; megha-pṛṣṭhaḥ-Meghapṛṣṭha; sudhāmā-Sudhāmā; bhrājiṣṭhaḥ-Bhrājiṣṭha; lohitārṇaḥ-Lohitārṇa; vanaspatiḥ-Vanaspati; iti-thus; ghṛtapṛṣṭha-sutāḥ-the sons of Ghṛtapṛṣṭha; teṣām-of those sons; varṣa-girayaḥ-boundary hills of the tracts of land; sapta-seven; sapta-seven; eva-also; nadyaḥ-rivers; ca-and; abhikhyātāḥ-celebrated; śuklaḥ vardhamānaḥ-Śukla and Vardhamāna; bhojanaḥ-Bhojana; upabarhiṇaḥ-Upabarhiṇa; nandaḥ-Nanda; nandanaḥ-Nandana; sarvataḥ-bhadraḥ-Sarvatobhadra; iti-thus; abhayā-Abhayā; amṛtaughā-Amṛtaughā; āryakā-Āryakā; tīrthavatī-Tīrthavatī; rūpavatī-Rūpavatī; pavitravatī-Pavitravatī; śuklā-Śuklā; iti-thus.

The sons of Mahārāja Ghṛtapṛṣṭha were named Āma, Madhuruha, Meghapṛṣṭha, Sudhāmā, Bhrājiṣṭha, Lohitārṇa and Vanaspati. In their island there are seven mountains, which indicate the boundaries of the seven tracts of land, and there are also seven rivers. The mountains are named Śukla, Vardhamāna, Bhojana, Upabarhiṇa, Nanda, Nandana and Sarvatobhadra. The rivers are named Abhayā, Amṛtaughā, Āryakā, Tīrthavatī, Rūpavatī, Pavitravatī and Śuklā.

TEXT 22

yāsām ambhaḥ pavitram amalam upayuñjānāḥ puruṣa-ṛṣabha-draviṇa-devaka-saṁjñā varṣa-puruṣā āpomayaṁ devam apāṁ pūrṇenāñjalinā yajante.

SYNONYMS

yāsām-of all the rivers; ambhaḥ-the water; pavitram-very sanctified; amalam-very clean; upayuñjānāḥ-using; puruṣa-Puruṣa; ṛṣabha-Ṛṣabha; draviṇa-Draviṇa; devaka-Devaka; saṁjñāḥ-endowed with the names; varṣa-puruṣāḥ-the inhabitants of those varṣas; āpaḥ-mayam-Varuṇa, the lord of water; devam-as the worshipable deity; apām-of water; pūrṇena-with full; añjalinā-folded palms; yajante-do worship.

The inhabitants of Krauñcadvīpa are divided into four castes, called the Puruṣas, Ṛṣabhas, Draviṇas and Devakas. Using the waters of those sanctified rivers, they worship the Supreme Personality of Godhead by offering a palmful of water at the lotus feet of Varuṇa, the demigod who has a form of water.

Viśvanātha Cakravartī Ṭhākura says, āpomayaḥ asmayam: with joined palms the inhabitants of the various sections of Krauñcadvīpa offer the sanctified waters of the rivers to a deity made of stone or iron.

TEXT 23

āpaḥ puruṣa-vīryāḥ stha

punantīr bhūr-bhuvaḥ-suvaḥ

tā naḥ punītāmīva-ghnīḥ

spṛśatām ātmanā bhuva iti

SYNONYMS

āpaḥ-O water; puruṣa-vīryāḥ-endowed with the energy of the Supreme Personality of Godhead; stha-you are; punantīḥ-sanctifying; bhūḥ-of the planetary system known as Bhūḥ; bhuvaḥ-of the Bhuvaḥ planetary system; suvaḥ-of the Svaḥ planetary system; tāḥ-that water; naḥ-of us; punīta-purify; amīva-ghnīḥ-who destroys sin; spṛśatām-of those touching; ātmanā-by your constitutional position; bhuvaḥ-the bodies; iti-thus.

[The inhabitants of Krauñcadvīpa worship with this mantra.] O water of the rivers, you have obtained energy from the Supreme Personality of Godhead. Therefore you purify the three planetary systems, known as Bhūloka, Bhuvarloka and Svarloka. By your constitutional nature, you take away sins, and that is why we are touching you. Kindly continue to purify us.

Kṛṣṇa says in Bhagavad-gītā (7.4):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies."

The energy of the Lord acts throughout the creation, just as heat and light, the energies of the sun, act within the universe and make everything work. The specific rivers mentioned in the śāstras are also energies of the Supreme Personality of Godhead, and people who regularly bathe in them are purified. It can actually be seen that many people are cured of diseases simply by bathing in the Ganges. Similarly, the inhabitants of Krauñcadvīpa purify themselves by bathing in the rivers there.

TEXT 24

evaṁ purastāt kṣīrodāt parita upaveśitaḥ śākadvīpo dvātriṁśal-lakṣa-yojanāyāmaḥ samānena ca dadhi-maṇḍodena parīto yasmin śāko nāma mahīruhaḥ sva-kṣetra-vyapadeśako yasya ha mahā-surabhi-gandhas taṁ dvīpam anuvāsayati.

SYNONYMS

evam-thus; purastāt-beyond; kṣīra-udāt-from the ocean of milk; paritaḥ-all around; upaveśitaḥ-situated; śāka-dvīpaḥ-another island, known as Śākadvīpa; dvā-triṁśat-thirty-two; lakṣa-100,000; yojana-yojanas; āyāmaḥ-whose measure; samānena-of equal length; ca-and; dadhi-maṇḍa-udena-by an ocean containing water resembling churned yogurt; parītaḥ-surrounded; yasmin-in which land; śākaḥ-śāka; nāma-named; mahīruhaḥ-a fig tree; sva-kṣetra-vyapadeśakaḥ-giving the island its name; yasya-of which; ha-indeed; mahā-surabhi-a greatly fragrant; gandhaḥ-aroma; tam dvīpam-that island; anuvāsayati-makes fragrant.

Outside the ocean of milk is another island, Śākadvīpa, which has a width of 3,200,000 yojanas [25,600,000 miles]. As Krauñcadvīpa is surrounded by its own ocean of milk, Śākadvīpa is surrounded by an ocean of churned yogurt as broad as the island itself. In Śākadvīpa there is a big śāka tree, from which the island takes its name. This tree is very fragrant. Indeed, it lends its scent to the entire island.

TEXT 25

tasyāpi praiyavrata evādhipatir nāmnā medhātithiḥ so 'pi vibhajya sapta varṣāṇi putra-nāmāni teṣu svātmajān purojava-manojava-pavamāna-dhūmrānīka-citrarepha-bahurūpa-viśvadhāra-saṁjñān nidhāpyādhipatīn svayaṁ bhagavaty ananta ā-veśita-matis tapovanaṁ praviveśa.

SYNONYMS

tasya api-of that island also; praiyavrataḥ-a son of Mahārāja Priyavrata; eva-certainly; adhipatiḥ-the ruler; nāmnā-by the name; medhā-tithiḥ-Medhātithi; saḥ api-he also; vibhajya-dividing; sapta varṣāṇi-seven divisions of the island; putra-nāmāni-possessing the names of his sons; teṣu-in them; sva-ātmajān-his own sons; purojava-Purojava; manojava-Manojava; pavamāna-Pavamāna; dhūmrānīka-Dhūmrānīka; citra-repha-Citrarepha; bahu-rūpa-Bahurūpa; viśvadhāra-Viśvadhāra; saṁjñān-having as names; nidhāpya-establishing as; adhipatīn-the rulers; svayam-himself; bhagavati-in the Supreme Personality of Godhead; anante-in the unlimited; āveśita-matiḥ-whose mind was fully absorbed; tapaḥ-vanam-in the forest where meditation is performed; praviveśa-he entered.

The master of this island, also one of the sons of Priyavrata, was known as Medhātithi. He also divided his island into seven sections, named according to the names of his own sons, whom he made the kings of that island. The names of those sons are Purojava, Manojava, Pavamāna, Dhūmrānīka, Citrarepha, Bahurūpa and Viśvadhāra. After dividing the island and situating his sons as its rulers, Medhātithi personally retired, and to fix his mind completely upon the lotus feet of the Supreme Personality of Godhead, he entered a forest suitable for meditation.

TEXT 26

eteṣāṁ varṣa-maryādā-girayo nadyaś ca sapta saptaiva īśāna uruśṛṅgo balabhadraḥ śatakesaraḥ sahasrasroto devapālo mahānasa iti anaghāyurdā ubhayaspṛṣṭir aparājitā pañcapadī sahasrasrutir nijadhṛtir iti.

SYNONYMS

eteṣām-of all these divisions; varṣa-maryādā-acting as the boundary limits; girayaḥ-the big hills; nadyaḥ ca-and the rivers also; sapta-seven; sapta-seven; eva-indeed; īśānaḥ-Īśāna; uruśṛṅgaḥ-Uruśṛṅga; bala-bhadraḥ-Balabhadra; śata-kesaraḥ-Śatakesara; sahasra-srotaḥ-Sahasrasrota; deva-pālaḥ-Devapāla; mahānasaḥ-Mahānasa; iti-thus; anaghā-Anaghā; āyurdā-Āyurdā; ubhayaspṛṣṭiḥ-Ubhayaspṛṣṭi; aparājitā-Aparājitā; pañcapadī-Pañcapadī; sahasra-srutiḥ-Sahasra-śruti; nija-dhṛtiḥ-Nijadhṛti; iti-thus.

For these lands also, there are seven boundary mountains and seven rivers. The mountains are Īśāna, Uruśṛṅga, Balabhadra, Śatakesara, Sahasrasrota, Devapāla and Mahānasa. The rivers are Anaghā, Āyurdā, Ubhayaspṛṣṭi, Aparājitā, Pañcapadī, Sahasra-śruti and Nijadhṛti.

TEXT 27

tad-varṣa-puruṣā ṛtavrata-satyavrata-dānavratānuvrata-nāmāno bhagavantaṁ vāyv-ātmakaṁ prāṇāyāma-vidhūta-rajas-tamasaḥ parama-samādhinā yajante.

SYNONYMS

tat-varṣa-puruṣāḥ-the inhabitants of those tracts of land; ṛta-vrata-Ṛtavrata; satya-vrata-Satyavrata; dāna-vrata-Dānavrata; anuvrata-Anuvrata; nāmānaḥ-having the four names; bhagavantam-the Supreme Personality of Godhead; vāyu-ātmakam-represented by the demigod Vāyu; prāṇāyāma-by the practice of regulating the airs within the body; vidhūta-cleansed away; rajaḥ-tamasaḥ-whose passion and ignorance; parama-sublime; samādhinā-by trance; yajante-they worship.

The inhabitants of those islands are also divided into four castes-Ṛtavrata, Satyavrata, Dānavrata and Anuvrata-which exactly resemble brāhmaṇa, kṣatriya, vaiśya and śūdra. They practice prāṇāyāma and mystic yoga, and in trance they worship the Supreme Lord in the form of Vāyu.

TEXT 28

antaḥ-praviśya bhūtāni

yo bibharty ātma-ketubhiḥ

antaryāmīśvaraḥ sākṣāt

pātu no yad-vaśe sphuṭam

SYNONYMS

antaḥ-praviśya-entering within; bhūtāni-all living entities; yaḥ-who; bibharti-maintains; ātma-ketubhiḥ-by the functions of the inner airs (prāṇa, apāna, etc.); antaryāmī-the Supersoul within; īśvaraḥ-the Supreme person; sākṣāt-directly; pātu-please maintain; naḥ-us; yat-vaśe-under whose control; sphuṭam-the cosmic manifestation.

[The inhabitants of Śākadvīpa worship the Supreme Personality of Godhead in the form of Vāyu in the following words.] O Supreme Person, situated as the Supersoul within the body, You direct the various actions of the different airs, such as prāṇa, and thus You maintain all living entities. O Lord, O Supersoul of everyone, O controller of the cosmic manifestation under whom everything exists, may You protect us from all dangers.

Through the mystic yoga practice called prāṇāyāma, the yogī controls the airs within the body to maintain the body in a healthy condition. In this way, the yogī comes to the point of trance and tries to see the Supersoul within the core of his heart. Prāṇāyāma is the means to attain samādhi, trance, in order to fully absorb oneself in seeing the Supreme Lord as antaryāmī, the Supersoul within the core of the heart.

TEXT 29

evam eva dadhi-maṇḍodāt parataḥ puṣkaradvīpas tato dvi-guṇāyāmaḥ samantata upakalpitaḥ samānena svādūdakena samudreṇa bahir āvṛto yasmin bṛhat-puṣkaraṁ jvalana-śikhāmala-kanaka-patrāyutāyutaṁ bhagavataḥ kamalāsanasyādhyāsanaṁ parikalpitam.

SYNONYMS

evam eva-thus; dadhi-maṇḍa-udāt-the ocean of yogurt; parataḥ-beyond; puṣkara-dvīpaḥ-another island, named Puṣkaradvīpa; tataḥ-than that (Śākadvīpa); dvi-guṇa-āyāmaḥ-whose measurement is twice as great; samantataḥ-on all sides; upakalpitaḥ-surrounded; samānena-equal in width; svādu-udakena-possessing sweet water; samudreṇa-by an ocean; bahiḥ-outside; āvṛtaḥ-surrounded; yasmin-in which; bṛhat-very big; puṣkaram-lotus flower; jvalana-śikhā-like the flames of a blazing fire; amala-pure; kanaka-gold; patra-leaves; ayuta-ayutam-possessing 100,000,000; bhagavataḥ-greatly powerful; kamala āsanasya-of Lord Brahmā, whose sitting place is on the lotus flower; adhyāsanam-sitting place; parikalpitam-considered.

Outside the ocean of yogurt is another island, known as Puṣkaradvīpa, which is 6,400,000 yojanas [51,200,000 miles] wide, twice as wide as the ocean of yogurt. It is surrounded by an ocean of very tasteful water as broad as the island itself. On Puṣkaradvīpa there is a great lotus flower with 100,000,000 pure golden petals, as effulgent as the flames of fire. That lotus flower is considered the sitting place of Lord Brahmā, who is the most powerful living being and who is therefore sometimes called bhagavān.

TEXT 30

tad-dvīpa-madhye mānasottara-nāmaika evārvācīna-parācīna-varṣayor maryādācalo 'yuta-yojanocchrāyāyāmo yatra tu catasṛṣu dikṣu catvāri purāṇi loka-pālānām indrādīnāṁ yad-upariṣṭāt sūrya-rathasya meruṁ paribhramataḥ saṁvatsarātmakaṁ cakraṁ devānām aho-rātrābhyāṁ paribhramati.

SYNONYMS

tat-dvīpa-madhye-within that island; mānasottara-Mānasottara; nāma-named; ekaḥ-one; eva-indeed; arvācīna-on this side; parācīna-and beyond, or outside; varṣayoḥ-of tracts of land; maryādā-indicating the boundary; acalaḥ-a great mountain; ayuta-ten thousand; yojana-eight miles; ucchrāya-āyāmaḥ-whose height and width; yatra-where; tu-but; catasṛṣu-in the four; dikṣu-directions; catvāri-four; purāṇi-cities; loka-pālānām-of the directors of planetary systems; indra-ādīnām-headed by Indra; yat-of which; upariṣṭāt-on the top; sūrya-rathasya-of the chariot of the sun-god; merum-Meru Mountain; paribhramataḥ-while circumambulating; saṁvatsara-ātmakam-consisting of one saṁvatsara; cakram-wheel or orbit; devānām-of the demigods; ahaḥ-rātrābhyām-by the day and night; paribhramati-moves around.

In the middle of that island is a great mountain named Mānasottara, which forms the boundary between the inner side and the outer side of the island. Its breadth and height are 10,000 yojanas [80,000 miles]. On that mountain, in the four directions, are the residential quarters of demigods such as Indra. In the chariot of the sun-god, the sun travels on the top of the mountain in an orbit called the Saṁvatsara, encircling Mount Meru. The sun's path on the northern side is called Uttarāyaṇa, and its path on the southern side is called Dakṣiṇāyana. One side represents a day for the demigods, and the other represents their night.

The movement of the sun is confirmed in the Brahma-saṁhitā (5.52): yasyājñāya bhramati saṁbhṛta-kāla-cakraḥ. The sun orbits around Mount Sumeru, for six months on the northern side and for six months on the southern. This adds up to the duration of a day and night of the demigods in the upper planetary systems.

TEXT 31

tad-dvīpasyāpy adhipatiḥ praiyavrato vītihotro nāmaitasyātmajau ramaṇaka-dhātaki-nāmānau varṣa-patī niyujya sa svayaṁ pūrvajavad-bhagavat-karma-śīla evāste.

SYNONYMS

tat-dvīpasya-of that island; api-also; adhipatiḥ-the ruler; praiyavrataḥ-a son of Mahārāja Priyavrata; vītihotraḥ nāma-named Vītihotra; etasya-of him; ātma-jau-unto the two sons; ramaṇaka-Ramaṇaka; dhātaki-and Dhātaki; nāmānau-having the names; varṣa-patī-the rulers of the two tracts of land; niyujya-appointing; saḥ svayam-himself; pūrvaja-vat-like his other brothers; bhagavat-karma-śīlaḥ-being absorbed in activities to satisfy the Supreme Personality of Godhead; eva-indeed; āste-remains.

The ruler of this island, the son of Mahārāja Priyavrata named Vītihotra, had two sons named Ramaṇaka and Dhātaki. He granted the two sides of the island to these two sons and then personally engaged himself in activities for the sake of the Supreme Personality of Godhead like his elder brother Medhātithi.

TEXT 32

tad-varṣa-puruṣā bhagavantaṁ brahma-rūpiṇaṁ sakarmakeṇa karmaṇārādhayantīdaṁ codāharanti.

SYNONYMS

tat-varṣa-puruṣāḥ-the inhabitants of that island; bhagavantam-the Supreme Personality of Godhead; brahma-rūpiṇam-exhibited as Lord Brahmā being seated on the lotus; sa-karmakeṇa-for fulfillment of material desires; karmaṇā-by performing ritualistic activities according to the Vedas; ārādhayanti-worship; idam-this; ca-and; udāharanti-they chant.

For the fulfillment of material desires, the inhabitants of this tract of land worship the Supreme Personality of Godhead as represented by Lord Brahmā. They offer prayers to the Lord as follows.

TEXT 33

yat tat karmamayaṁ liṅgaṁ

brahma-liṅgaṁ jano 'rcayet

ekāntam advayaṁ śāntaṁ

tasmai bhagavate nama iti

SYNONYMS

yat-which; tat-that; karma-mayam-obtainable by the Vedic ritualistic system; liṅgam-the form; brahma-liṅgam-which makes known the Supreme Brahman; janaḥ-a person; arcayet-must worship; ekāntam-who has full faith in the one Supreme; advayam-nondifferent; śāntam-peaceful; tasmai-unto him; bhagavate-the most powerful; namaḥ-our respects; iti-thus.

Lord Brahmā is known as karma-maya, the form of ritualistic ceremonies, because by performing ritualistic ceremonies one may attain his position and because the Vedic ritualistic hymns become manifest from him. He is devoted to the Supreme Personality of Godhead without deviation, and therefore in one sense he is not different from the Lord. Nevertheless, he should be worshiped not as the monists worship him, but in duality. One should always remain a servitor of the Supreme Lord, the supreme worshipable Deity. We therefore offer our respectful obeisances unto Lord Brahmā, the form of manifest Vedic knowledge.

In this verse, the word karma-mayam ("obtainable by the Vedic ritualistic system") is significant. The Vedas say, svadharma-niṣṭhaḥ śata janmabhiḥ pumān viriñcatām eti: "One who strictly follows the principles of varṇāśrama-dharma for at least one hundred births will be rewarded with the post of Lord Brahmā." It is also significant that although Lord Brahmā is extremely powerful, he never thinks himself one with the Supreme Personality of Godhead; he always knows that he is an eternal servitor of the Lord. Because the Lord and the servant are identical on the spiritual platform, Brahmā is herein addressed as bhagavān. Bhagavān is the Supreme Personality of Godhead, Kṛṣṇa, but if a devotee serves Him with full faith, the meaning of the Vedic literature is revealed to him. Therefore Brahmā is called brahma-liṅga, which indicates that his entire form consists of Vedic knowledge.

TEXT 34

tataḥ parastāl lokāloka-nāmācalo lokālokayor antarāle parita upakṣiptaḥ.

SYNONYMS

tataḥ-from that ocean of sweet drinking water; parastāt-beyond; lokāloka-nāma-named Lokāloka; acalaḥ-a mountain; loka-alokayoḥ antarāle-between the countries full of sunlight and those without sunlight; paritaḥ-all around; upakṣiptaḥ-exists.

Thereafter, beyond the ocean of sweet water and fully surrounding it, is a mountain named Lokāloka, which divides the countries that are full of sunlight from those not lit by the sun.

TEXT 35

yāvan mānasottara-mervor antaraṁ tāvatī bhūmiḥ kāñcany anyādarśa-talopamā yasyāṁ prahitaḥ padārtho na kathañcit punaḥ pratyupalabhyate tasmāt sarva-sattva-parihṛtāsīt.

SYNONYMS

yāvat-as much as; mānasottara-mervoḥ antaram-the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru); tāvatī-that much; bhūmiḥ-land; kāñcanī-made of gold; anyā-another; ādarśa-tala-upamā-whose surface is just like the surface of a mirror; yasyām-on which; prahitaḥ-dropped; padārthaḥ-a thing; na-not; kathañcit-in any way; punaḥ-again; pratyupalabhyate-is found; tasmāt-therefore; sarva-sattva-by all living entities; parihṛtā-abandoned; āsīt-was.

Beyond the ocean of sweet water is a tract of land as broad as the area between the middle of Mount Sumeru and the boundary of Mānasottara Mountain. In that tract of land there are many living beings. Beyond it, extending to Lokāloka Mountain, is another land, which is made of gold. Because of its golden surface, it reflects light like the surface of a mirror, and any physical article that falls on that land can never be perceived again. All living entities, therefore, have abandoned that golden land.

TEXT 36

lokāloka iti samākhyā yad anenācalena lokālokasyāntarvar-tināvasthāpyate.

SYNONYMS

loka-with light (or with inhabitants); alokaḥ-without light (or without inhabitants); iti-in this way; samākhyā-designation; yat-which; anena-by this; acalena-mountain; loka-of the land inhabited by living entities; alokasya-and of the land not inhabited by living entities; antarvartinā-which is in the middle; avasthāpyate-is established.

Between the lands inhabited by living entities and those that are uninhabited stands the great mountain which separates the two and which is therefore celebrated as Lokāloka.

TEXT 37

sa loka-trayānte parita īśvareṇa vihito yasmāt sūryādīnāṁ dhruvāpavargāṇāṁ jyotir-gaṇānāṁ gabhastayo 'rvācīnāṁs trīḹ lokān āvitanvānā na kadācit parācīnā bhavitum utsahante tāvad un-nahanāyāmaḥ.

SYNONYMS

saḥ-that mountain; loka-traya-ante-at the end of the three lokas (Bhūrloka, Bhuvarloka and Svarloka); paritaḥ-all around; īśvareṇa-by the Supreme Personality of Godhead, Kṛṣṇa; vihitaḥ-created; yasmāt-from which; sūrya-ādīnām-of the sun planet; dhruva-apavargāṇām-up to Dhruvaloka and other, inferior luminaries; jyotiḥ-gaṇānām-of all the luminaries; gabhastayaḥ-the rays; arvācīnān-on this side; trīn-the three; lokān-planetary systems; āvitanvānāḥ-spreading throughout; na-not; kadācit-at any time; parācīnāḥ-beyond the jurisdiction of that mountain; bhavitum-to be; utsahante-are able; tāvat-that much; unnahana-āyāmaḥ-the measure of the height of the mountain.

By the supreme will of Kṛṣṇa, the mountain known as Lokāloka has been installed as the outer border of the three worlds-Bhūrloka, Bhuvarloka and Svarloka-to control the rays of the sun throughout the universe. All the luminaries, from the sun up to Dhruvaloka, distribute their rays throughout the three worlds, but only within the boundary formed by this mountain. Because it is extremely high, extending even higher than Dhruvaloka, it blocks the rays of the luminaries, which therefore can never extend beyond it.

When we speak of loka-traya, we refer to the three primary planetary systems-Bhūḥ, Bhuvaḥ and Svaḥ-into which the universe is divided. Surrounding these planetary systems are the eight directions, namely east, west, north, south, northeast, southeast, northwest and southwest. Lokāloka Mountain has been established as the outer boundary of all the lokas to distribute the rays of the sun and other luminaries equally throughout the universe.

This vivid description of how the rays of the sun are distributed throughout the different planetary systems of the universe is very scientific. Śukadeva Gosvāmī described these universal affairs to Mahārāja Parīkṣit as he had heard about them from his predecessor. He explained these facts five thousand years ago, but the knowledge existed long, long before because Śukadeva Gosvāmī received it through disciplic succession. Because this knowledge is accepted through the disciplic succession, it is perfect. The history of modern scientific knowledge, on the contrary, does not go back more than a few hundred years. Therefore, even if modern scientists do not accept the other factual presentations of Śrīmad-Bhāgavatam, how can they deny the perfect astronomical calculations that existed long before they could imagine such things? There is so much information to gather from Śrīmad-Bhāgavatam. Modern scientists, however, have no information of other planetary systems and, indeed, are hardly conversant with the planet on which we are now living.

TEXT 38

etāvāḹ loka-vinyāso māna-lakṣaṇa-saṁsthābhir vicintitaḥ kavibhiḥ sa tu pañcāśat-koṭi-gaṇitasya bhū-golasya turīya-bhāgo 'yaṁ lokālokācalaḥ.

SYNONYMS

etāvān-this much; loka-vinyāsaḥ-the placing of the different planets; māna-with measurements; lakṣaṇa-symptoms; saṁsthābhiḥ-as well as with their different situations; vicintitaḥ-established by scientific calculations; kavibhiḥ-by learned scholars; saḥ-that; tu-but; pañcāśat-koṭi-500,000,000 yojanas; gaṇitasya-which is measured at; bhū-golasya-of the planetary system known as Bhūgolaka; turīya-bhāgaḥ-one fourth; ayam-this; lokāloka-acalaḥ-the mountain known as Lokāloka.

Learned scholars who are free from mistakes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and locations. With great deliberation, they have established the truth that the distance between Sumeru and the mountain known as Lokāloka is one fourth of the diameter of the universe-or, in other words, 125,000,000 yojanas [1 billion miles].

Śrīla Viśvanātha Cakravartī Ṭhākura has given accurate astronomical information about the location of Lokāloka Mountain, the movements of the sun globe and the distance between the sun and the circumference of the universe. However, the technical terms used in the astronomical calculations given by the Jyotir Veda are difficult to translate into English. Therefore to satisfy the reader, we may include the exact Sanskrit statement given by Śrīla Viśvanātha Cakravartī Ṭhākura, which records exact calculations regarding universal affairs.

sa tu lokālokas tu bhū-golakasya bhū-sambandhāṇḍa-golakasyety arthaḥ; sūryasy eva bhuvo 'py aṇḍa-golakayor madhya-vartitvāt kha-golam iva bhū-golam api pañcāśat-koṭi-yojana-pramāṇaṁ tasya turīya-bhāgaḥ sārdha-dvādaśa-koṭi-yojana-vistārocchrāya ity arthaḥ bhūs tu catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā jñeyā; yathā meru-madhyān mānasottara-madhya-paryantaṁ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇam; mānasottara-madhyāt svādūdaka-samudra-paryantaṁ ṣaṇ-ṇavati-lakṣa-yojana-pramāṇaṁ tataḥ kāñcanī-bhūmiḥ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇā evam ekato meru-lokālokayor antarālam ekādaśa-śal-lakṣādhika-catuṣ-koṭi-parimitam anyato 'pi tathatyeto lokālokāl loka-paryantaṁ sthānaṁ dvāviṁśati-lakṣottarāṣṭa-koṭi-parimitaṁ lokālokād bahir apy ekataḥ etāvad eva anyato 'py etāvad eva yad vakṣyate, yo 'ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad-bahir lokālokācalād ity ekato lokālokaḥ sārdha-dvādaśa-koṭi-yojana-parimāṇaḥ anyato 'pi sa tathety evaṁ catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā bhūḥ sābdhi-dvīpa-parvatā jñeyā; ata evāṇḍa-golakāt sarvato dikṣu sapta-daśa-lakṣa-yojanāvakāśe vartamāne sati pṛthivyāḥ śeṣa-nāgena dhāraṇaṁ dig-gajaiś ca niścalī-karaṇaṁ sārthakaṁ bhaved anyathā tu vyākhyāntare pañcāśat-koṭi-pramāṇatvād aṇḍa-golaka-lagnatve tat tat sarvam akiñcit-karaṁ syāt cākṣuṣe manvantare cākasmāt majjanaṁ śrī-varāha-devenotthāpanaṁ ca durghaṭaṁ syād ity adikaṁ vivecanīyam.

TEXT 39

tad-upariṣṭāc catasṛṣv āśāsvātma-yoninākhila-jagad-guruṇādhiniveśitā ye dvirada-pataya ṛṣabhaḥ puṣkaracūḍo vāmano 'parājita iti sakala-loka-sthiti-hetavaḥ.

SYNONYMS

tat-upariṣṭāt-on the top of Lokāloka Mountain; catasṛṣu āśāsu-in the four directions; ātma-yoninā-by Lord Brahmā; akhila-jagat-guruṇā-the spiritual master of the whole universe; adhiniveśitāḥ-established; ye-all those; dvirada-patayaḥ-the best of elephants; ṛṣabhaḥ-Ṛṣabha; puṣkara-cūḍaḥ-Puṣkaracūḍa; vāmanaḥ-Vāmana; aparājitaḥ-Aparājita; iti-thus; sakala-loka-sthiti-hetavaḥ-the causes of the maintenance of the different planets within the universe.

On the top of Lokāloka Mountain are the four gaja-patis, the best of elephants, which were established in the four directions by Lord Brahmā, the supreme spiritual master of the entire universe. The names of those elephants are Ṛṣabha, Puṣkaracūḍa, Vāmana and Aparājita. They are responsible for maintaining the planetary systems of the universe.

TEXT 40

teṣāṁ sva-vibhūtīnāṁ loka-pālānāṁ ca vividha-vīryopabṛṁhaṇāya bhagavān parama-mahā-puruṣo mahā-vibhūti-patir antaryāmy ātmano viśuddha-sattvaṁ dharma-jñāna-vairāgyaiśvaryādy-aṣṭa-mahā-siddhy-upalakṣaṇaṁ viṣvaksenādibhiḥ sva-pārṣada-pravaraiḥ parivārito nija-varāyudhopaśobhitair nija-bhuja-daṇḍaiḥ sandhārayamāṇas tasmin giri-vare samantāt sakala-loka-svastaya āste.

SYNONYMS

teṣām-of all of them; sva-vibhūtīnām-who are his personal expansions and assistants; loka-pālānām-who are entrusted with looking after the universal affairs; ca-and; vividha-varieties; vīrya-upabṛṁhaṇāya-for expanding the powers; bhagavān-the Supreme Personality of Godhead; parama-mahā-puruṣaḥ-the foremost master of all kinds of opulence, the Supreme Personality of Godhead; mahā-vibhūti-patiḥ-the master of all inconceivable potencies; antaryāmī-the Supersoul; ātmanaḥ-of Himself; viśuddha-sattvam-having an existence without contamination by the material modes of nature; dharma-jñāna-vairāgya-of religion, pure knowledge and renunciation; aiśvarya-ādi-of all kinds of opulence; aṣṭa-eight; mahā-siddhi-and of great mystic perfections; upalakṣaṇam-having the characteristics; viṣvaksena-ādibhiḥ-by His expansion known as Viṣvaksena and others; sva-pārṣada-pravaraiḥ-the best of personal assistants; parivāritaḥ-surrounded; nija-His own; vara-āyudha-by different types of weapons; upaśobhitaiḥ-being decorated; nija-own; bhuja-daṇḍaiḥ-with stout arms; sandhārayamāṇaḥ-manifesting this form; tasmin-on that; giri-vare-great mountain; samantāt-all around; sakala-loka-svastaye-for the benefit of all the planetary systems; āste-exists.

The Supreme Personality of Godhead is the master of all transcendental opulences and the master of the spiritual sky. He is the Supreme Person, Bhagavān, the Supersoul of everyone. The demigods, led by Indra, the King of heaven, are entrusted with seeing to the affairs of the material world. To benefit all living beings in all the varied planets and to increase the power of those elephants and of the demigods, the Lord manifests Himself on top of that mountain in a spiritual body, uncontaminated by the modes of material nature. Surrounded by His personal expansions and assistants like Viṣvaksena, He exhibits all His perfect opulences, such as religion and knowledge, and His mystic powers such as aṇimā, laghimā and mahimā. He is beautifully situated, and He is decorated by the different weapons in His four hands.

TEXT 41

ākalpam evaṁ veṣaṁ gata eṣa bhagavān ātma-yogamāyayā viracita-vividha-loka-yātrā-gopīyāyety arthaḥ.

SYNONYMS

ā-kalpam-for the duration of the time of creation; evam-thus; veṣam-appearance; gataḥ-has accepted; eṣaḥ-this; bhagavān-the Supreme Personality of Godhead; ātma-yoga-māyayā-by His own spiritual potency; viracita-perfected; vividha-loka-yātrā-the livelihood of the various planetary systems; gopīyāya-just to maintain; iti-thus; arthaḥ-the purpose.

The various forms of the Supreme Personality of Godhead, such as Nārāyaṇa and Viṣṇu, are beautifully decorated with different weapons. The Lord exhibits those forms to maintain all the varied planets created by His personal potency, yogamāyā.

In Bhagavad-gītā (4.6) Lord Kṛṣṇa says, sambhavāmy ātma-māyayā: "I appear by My internal potency. "The word ātma-māyā refers to the Lord's personal potency, yogamāyā. After creating both the material world and spiritual world through yogamāyā, the Supreme Personality of Godhead personally maintains them by expanding Himself in different categories as the Viṣṇu mūrtis and the demigods. He maintains the material creation from beginning to end, and He personally maintains the spiritual world.

TEXT 42

yo 'ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad bahir lokālokācalāt; tataḥ parastād yogeśvara-gatiṁ viśuddhām udāharanti.

SYNONYMS

yaḥ-that which; antaḥ-vistāraḥ-the distance inside Lokāloka Mountain; etena-by this; hi-indeed; aloka-parimāṇam-the width of the tract of land known as Aloka-varṣa; ca-and; vyākhyātam-described; yat-which; bahiḥ-outside; lokāloka-acalāt-beyond Lokāloka Mountain; tataḥ-that; parastāt-beyond; yogeśvara-gatim-the path of Yogeśvara (Kṛṣṇa) in penetrating the coverings of the universe; viśuddhām-without material contamination; udāharanti-they say.

My dear King, outside Lokāloka Mountain is the tract of land known as Aloka-varṣa, which extends for the same breadth as the area within the mountain-in other words, 125,000,000 yojanas [one billion miles]. Beyond Aloka-varṣa is the destination of those who aspire for liberation from the material world. It is beyond the jurisdiction of the material modes of nature, and therefore it is completely pure. Lord Kṛṣṇa took Arjuna through this place to bring back the sons of the brāhmaṇa.

TEXT 43

aṇḍa-madhya-gataḥ sūryo

dyāv-ābhūmyor yad antaram

sūryāṇḍa-golayor madhye

koṭyaḥ syuḥ pañca-viṁśatiḥ

SYNONYMS

aṇḍa-madhya-gataḥ-situated in the center of the universe; sūryaḥ-the sun globe; dyāv-ābhūmyoḥ-the two planetary systems Bhūrloka and Bhuvarloka; yat-which; antaram-in between; sūrya-of the sun; aṇḍa-golayoḥ-and the globe of the universe; madhye-in the middle; koṭyaḥ-groups of ten million; syuḥ-are; pañca-viṁśatiḥ-twenty-five.

The sun is situated [vertically] in the middle of the universe, in the area between Bhūrloka and Bhuvarloka, which is called antarikṣa, outer space. The distance between the sun and the circumference of the universe is twenty-five koṭi yojanas [two billion miles].

The word koṭi means ten million, and a yojana is eight miles. The diameter of the universe is fifty koṭi yojanas (four billion miles). Therefore, since the sun is in the middle of the universe, the distance between the sun and the edge of the universe is calculated to be twenty-five koṭi yojanas (two billion miles).

TEXT 44

mṛte 'ṇḍa eṣa etasmin yad abhūt tato mārtaṇḍa iti vyapadeśaḥ; hiraṇyagarbha iti yad dhiraṇyāṇḍa-samudbhavaḥ.

SYNONYMS

mṛte-dead; aṇḍe-in the globe; eṣaḥ-this; etasmin-in this; yat-which; abhūt-entered personally at the time of creation; tataḥ-from that; mārtaṇḍa-Mārtaṇḍa; iti-thus; vyapadeśaḥ-the designation; hiraṇya-garbhaḥ-known as Hiraṇyagarbha; iti-thus; yat-because; hiraṇya-aṇḍa-samudbhavaḥ-his material body was created from Hiraṇyagarbha.

The sun-god is also known as Vairāja, the total material body for all living entities. Because he entered this dull egg of the universe at the time of creation, he is also called Mārtaṇḍa. He is also known as Hiraṇyagarbha because he received his material body from Hiraṇyagarbha [Lord Brahmā].

The post of Lord Brahmā is meant for very highly elevated, spiritually advanced living beings. When such living beings are unavailable, Lord Viṣṇu, the Supreme Personality of Godhead, expands Himself as Lord Brahmā. This takes place very rarely. Consequently there are two kinds of Brahmās. Sometimes Brahmā is an ordinary living entity, and at other times Brahmā is the Supreme Personality of Godhead. The Brahmā spoken of here is an ordinary living being. Whether Brahmā is the Supreme Personality of Godhead or an ordinary living being, he is known as Vairāja Brahmā and Hiraṇyagarbha Brahmā. Therefore the sun-god is also accepted as Vairāja Brahmā.

TEXT 45

sūryeṇa hi vibhajyante

diśaḥ khaṁ dyaur mahī bhidā

svargāpavargau narakā

rasaukāṁsi ca sarvaśaḥ

SYNONYMS

sūryeṇa-by the sun-god within the sun planet; hi-indeed; vibhajyante-are divided; diśaḥ-the directions; kham-the sky; dyauḥ-the heavenly planets; mahī-the earthly planets; bhidā-other divisions; svarga-the heavenly planets; apavargau-and the places for liberation; narakāḥ-the hellish planets; rasaukāṁsi-such as Atala; ca-also; sarvaśaḥ-all.

O King, the sun-god and the sun planet divide all the directions of the universe. It is only because of the presence of the sun that we can understand what the sky, the higher planets, this world and the lower planets are. It is also only because of the sun that we can understand which places are for material enjoyment, which are for liberation, which are hellish and subterranean.

TEXT 46

deva-tiryaṅ-manuṣyāṇāṁ

sarīsṛpa-savīrudhām

sarva-jīva-nikāyānāṁ

sūrya ātmā dṛg-īśvaraḥ

SYNONYMS

deva-of the demigods; tiryak-the lower animals; manuṣyāṇām-and the human beings; sarīsṛpa-the insects and the serpents; sa-vīrudhām-and the plants and trees; sarva-jīva-nikāyānām-of all groups of living entities; sūryaḥ-the sun-god; ātmā-the life and soul; dṛk-of the eyes; īśvaraḥ-the personality of Godhead.

All living entities, including demigods, human beings, animals, birds, insects, reptiles, creepers and trees, depend upon the heat and light given by the sun-god from the sun planet. Furthermore, it is because of the sun's presence that all living entities can see, and therefore he is called dṛg-īśvara, the Personality of Godhead presiding over sight.

In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura says, sūrya ātmā ātmatvenopāsyaḥ. The actual life and soul of all living entities within this universe is the sun. He is therefore upāsya, worshipable. We worship the sun-god by chanting the Gāyatrī mantra (oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi). Sūrya is the life and soul of this universe, and there are innumerable universes for which a sun-god is the life and soul, just as the Supreme Personality of Godhead is the life and soul of the entire creation. We have information that Vairāja, Hiraṇyagarbha, entered the great, dull, material globe called the sun. This indicates that the theory held by so-called scientists that no one lives there is wrong. Bhagavad-gītā also says that Kṛṣṇa first instructed Bhagavad-gītā to the sun-god (imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]). Therefore the sun is not vacant. It is inhabited by living entities, and the predominating deity is Vairāja, or Vivasvān. The difference between the sun and earth is that the sun is a fiery planet, but everyone there has a suitable body and can live there without difficulty.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Studying the Structure of the Universe."

Chapter Twenty-one

The Movements of the Sun

This chapter informs us of the movements of the sun. The sun is not stationary; it is also moving like the other planets. The sun's movements determine the duration of night and day. When the sun travels north of the equator, it moves slowly during the day and very quickly at night, thus increasing the duration of the daytime and decreasing the duration of night. Similarly, when the sun travels south of the equator, the exact opposite is true-the duration of the day decreases, and the duration of night increases. When the sun enters Karkaṭa-rāśi (Cancer) and then travels to Siṁha-rāśi (Leo) and so on through Dhanuḥ-rāśi (Sagittarius), its course is called Dakṣiṇāyana, the southern way, and when the sun enters Makara-rāśi (Capricorn) and thereafter travels through Kumbharāśi (Aquarius) and so on through Mithuna-rāśi (Gemini), its course is called Uttarāyaṇa, the northern way. When the sun is in Meṣa-rāśi (Aries) and Tulā-rāśi (Libra), the duration of day and night are equal.

On Mānasottara Mountain are the abodes of four demigods. East of Sumeru Mountain is Devadhānī, where King Indra lives, and south of Sumeru is Saṁyamanī, the abode of Yamarāja, the superintendent of death. Similarly, west of Sumeru is Nimlocanī, the abode of Varuṇa, the demigod who controls the water, and north of Sumeru is Vibhāvarī, where the demigod of the moon lives. Sunrise, noon, sunset and midnight occur in all these places because of the movements of the sun. Diametrically opposite the place where the sunrise takes places and the sun is seen by human eyes, the sun will be setting and passing away from human vision. Similarly, the people residing diametrically opposite the point where it is midday will be experiencing midnight. The sun rises and sets with all the other planets, headed by the moon and other luminaries.

The entire kāla-cakra, or wheel of time, is established on the wheel of the sun-god's chariot. This wheel is known as Saṁvatsara. The seven horses pulling the chariot of the sun are known as Gāyatrī, Bṛhatī, Uṣṇik, Jagatī, Triṣṭup, Anuṣṭup and Paṅkti. They are harnessed by a demigod known as Aruṇadeva to a yoke 900,000 yojanas wide. Thus the chariot carries Ādityadeva, the sun-god. Always staying in front of the sun-god and offering their prayers are sixty thousand sages known as Vālikhilyas. There are fourteen Gandharvas, Apsarās and other demigods, who are divided into seven parties and who perform ritualistic activities every month to worship the Supersoul through the sun-god according to different names. Thus the sun-god travels through the universe for a distance of 95,100,000 yojanas (760,800,000 miles) at a speed of 16,004 miles at every moment.

TEXT 1

śrī-śuka uvāca

etāvān eva bhū-valayasya sanniveśaḥ pramāṇa-lakṣaṇato vyākhyātaḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; etāvān-so much; eva-certainly; bhū-valayasya sanniveśaḥ-the arrangement of the whole universe; pramāṇa-lakṣaṇataḥ-according to measurement (fifty crores of yojanas, or four billion miles in width and length) and characteristics; vyākhyātaḥ-estimated.

Śukadeva Gosvāmī said: My dear King, I have thus far described the diameter of the universe [fifty crores of yojanas, or four billion miles] and its general characteristics, according to the estimations of learned scholars.

TEXT 2

etena hi divo maṇḍala-mānaṁ tad-vida upadiśanti yathā dvi-dalayor niṣpāvādīnāṁ te antareṇāntarikṣaṁ tad-ubhaya-sandhitam.

SYNONYMS

etena-by this estimation; hi-indeed; divaḥ-of the upper planetary system; maṇḍala-mānam-the measurement of the globe; tat-vidaḥ-the experts who know about it; upadiśanti-instruct; yathā-just as; dvi-dalayoḥ-in the two halves; niṣpāva-ādīnām-of grain such as wheat; te-of the two divisions; antareṇa-in the intervening space; antarikṣam-the sky or outer space; tat-by the two; ubhaya-on both sides; sandhitam-where the two parts join.

As a grain of wheat is divided into two parts and one can estimate the size of the upper part by knowing that of the lower, so, expert geographers instruct, one can understand the measurements of the upper part of the universe by knowing those of the lower part. The sky between the earthly sphere and heavenly sphere is called antarikṣa, or outer space. It adjoins the top of the sphere of earth and the bottom of that of heaven.

TEXT 3

yan-madhya-gato bhagavāṁs tapatāṁ patis tapana ātapena tri-lokīṁ pratapaty avabhāsayaty ātma-bhāsā sa eṣa udagayana-dakṣiṇāyana-vaiṣuvata-saṁjñābhir māndya-śaighrya-samānābhir gatibhir ārohaṇāvarohaṇa-samāna-sthāneṣu yathā-savanam abhipadyamāno makarādiṣu rāśiṣv aho-rātrāṇi dīrgha-hrasva-samānāni vidhatte.

SYNONYMS

yat-of which (the intermediate space); madhya-gataḥ-being situated in the middle; bhagavān-the most powerful; tapatām patiḥ-the master of those that heat the whole universe; tapanaḥ-the sun; ātapena-by heat; tri-lokīm-the three worlds; pratapati-heats; avabhāsayati-lights; ātma-bhāsā-by its own illuminating rays; saḥ-that; eṣaḥ-the sun globe; udagayana-of passing to the northern side of the equator; dakṣiṇa-ayana-of passing to the southern side of the equator; vaiṣuvata-or of passing through the equator; saṁjñābhiḥ-by different names; māndya-characterized by slowness; śaighrya-swiftness; samānābhiḥ-and by equality; gatibhiḥ-by movement; ārohaṇa-of rising; avarohaṇa-of going down; samāna-or of staying in the middle; sthāneṣu-in positions; yathā-savanam-according to the order of the Supreme Personality of Godhead; abhipadyamānaḥ-moving; makara-ādiṣu-headed by the sign Makara (Capricorn); rāśiṣu-in different signs; ahaḥ-rātrāṇi-the days and nights; dīrgha-long; hrasva-short; samānāni-equal; vidhatte-makes.

In the midst of that region of outer space [antarikṣa] is the most opulent sun, the king of all the planets that emanate heat, such as the moon. By the influence of its radiation, the sun heats the universe and maintains its proper order. It also gives light to help all living entities see. While passing toward the north, toward the south or through the equator, in accordance with the order of the Supreme Personality of Godhead, it is said to move slowly, swiftly or moderately. According to its movements in rising above, going beneath or passing through the equator-and correspondingly coming in touch with various signs of the zodiac, headed by Makara [Capricorn]-days and nights are short, long or equal to one another.

Lord Brahmā prays in his Brahma-saṁhitā (5.52):

yac cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light." Although the sun is described as bhagavān, the most powerful, and although it is actually the most powerful planet within the universe, it nevertheless has to carry out the order of Govinda, Kṛṣṇa. The sun-god cannot deviate even an inch from the orbit designated to him. Therefore in every sphere of life, the supreme order of the Supreme Personality of Godhead is carried out. The entire material nature carries out His orders. However, we foolishly see the activities of material nature without understanding the supreme order and Supreme Person behind them. As confirmed in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ: [Bg. 9.10] material nature carries out the orders of the Lord, and thus everything is maintained in an orderly way.

TEXT 4

yadā meṣa-tulayor vartate tadāho-rātrāṇi samānāni bhavanti yadā vṛṣabhādiṣu pañcasu ca rāśiṣu carati tadāhāny eva vardhante hrasati ca māsi māsy ekaikā ghaṭikā rātriṣu.

SYNONYMS

yadā-when; meṣa-tulayoḥ-in Meṣa (Aries) and Tulā (Libra); vartate-the sun exists; tadā-at that time; ahaḥ-rātrāṇi-the days and nights; samānāni-equal in duration; bhavanti-are; yadā-when; vṛṣabha-ādiṣu-headed by Vṛṣabha (Taurus) and Mithuna (Gemini); pañcasu-in the five; ca-also; rāśiṣu-signs; carati-moves; tadā-at that time; ahāni-the days; eva-certainly; vardhante-increase; hrasati-is diminished; ca-and; māsi māsi-in every month; eka-ekā-one; ghaṭikā-half hour; rātriṣu-in the nights.

When the sun passes through Meṣa [Aries] and Tulā [Libra], the durations of day and night are equal. When it passes through the five signs headed by Vṛṣabha [Taurus], the duration of the days increases [until Cancer], and then it gradually decreases by half an hour each month, until day and night again become equal [in Libra].

TEXT 5

yadā vṛścikādiṣu pañcasu vartate tadāho-rātrāṇi viparyayāṇi bhavanti.

SYNONYMS

yadā-when; vṛścika-ādiṣu-headed by Vṛścika (Scorpio); pañcasu-five; vartate-remains; tadā-at that time; ahaḥ-rātrāṇi-the days and nights; viparyayāṇi-the opposite (the duration of the day decreases, and that of night increases); bhavanti-are.

When the sun passes through the five signs beginning with Vṛścika [Scorpio], the duration of the days decreases [until Capricorn], and then gradually it increases month after month, until day and night become equal [in Aries].

TEXT 6

yāvad dakṣiṇāyanam ahāni vardhante yāvad udagayanaṁ rātrayaḥ.

SYNONYMS

yāvat-until; dakṣiṇa-ayanam-the sun passes to the southern side; ahāni-the days; vardhante-increase; yāvat-until; udagayanam-the sun passes to the northern side; rātrayaḥ-the nights.

Until the sun travels to the south the days grow longer, and until it travels to the north the nights grow longer.

TEXT 7

evaṁ nava koṭaya eka-pañcāśal-lakṣāṇi yojanānāṁ mānasottara-giri-parivartanasyopadiśanti tasminn aindrīṁ purīṁ pūrvasmān meror devadhānīṁ nāma dakṣiṇato yāmyāṁ saṁyamanīṁ nāma paścād vāruṇīṁ nimlocanīṁ nāma uttarataḥ saumyāṁ vibhāvarīṁ nāma tāsūdaya-madhyāhnāstamaya-niśīthānīti bhūtānāṁ pravṛtti-nivṛtti-nimittāni samaya-viśeṣeṇa meroś catur-diśam.

SYNONYMS

evam-thus; nava-nine; koṭayaḥ-ten millions; eka-pañcāśat-fifty-one; lakṣāṇi-hundred thousands; yojanānām-of the yojanas; mānasottara-giri-of the mountain known as Mānasottara; parivartanasya-of the circumambulation; upadiśanti-they (learned scholars) teach; tasmin-on that (Mānasottara Mountain); aindrīm-of King Indra; purīm-the city; pūrvasmāt-on the eastern side; meroḥ-of Sumeru Mountain; devadhānīm-Devadhānī; nāma-of the name; dakṣiṇataḥ-on the southern side; yāmyām-of Yamarāja; saṁyamanīm-Saṁyamanī; nāma-named; paścāt-on the western side; vāruṇīm-of Varuṇa; nimlocanīm-Nimlocanī; nāma-named; uttarataḥ-on the northern side; saumyām-of the moon; vibhāvarīm-Vibhāvarī; nāma-named; tāsu-in all of them; udaya-rising; madhyāhna-midday; astamaya-sunset; niśīthāni-midnight; iti-thus; bhūtānām-of the living entities; pravṛtti-of activity; nivṛtti-and cessation of activity; nimittāni-the causes; samaya-viśeṣeṇa-by the particular times; meroḥ-of Sumeru Mountain; catuḥ-diśam-the four sides.

Śukadeva Gosvāmī continued; My dear King, as stated before, the learned say that the sun travels over all sides of Mānasottara Mountain in a circle whose length is 95,100,000 yojanas [760,800,000 miles]. On Mānasottara Mountain, due east of Mount Sumeru, is a place known as Devadhānī, possessed by King Indra. Similarly, in the south is a place known as Saṁyamanī, possessed by Yamarāja, in the west is a place known as Nimlocanī, possessed by Varuṇa, and in the north is a place named Vibhāvarī, possessed by the moon-god. Sunrise, midday, sunset and midnight occur in all those places according to specific times, thus engaging all living entities in their various occupational duties and also making them cease such duties.

TEXTS 8–9

tatratyānāṁ divasa-madhyaṅgata eva sadādityas tapati savyenācalaṁ dakṣiṇena karoti; yatrodeti tasya ha samāna-sūtra-nipāte nimlocati yatra kvacana syandenābhitapati tasya haiṣa samāna-sūtra-nipāte prasvāpayati tatra gataṁ na paśyanti ye taṁ samanupaśyeran.

SYNONYMS

tatratyānām-for the living entities residing on Mount Meru; divasa-madhyaṅgataḥ-being positioned as at midday; eva-indeed; sadā-always; ādityaḥ-the sun; tapati-heats; savyena-to the left side; acalam-Sumeru Mountain; dakṣiṇena-to the right (being forced by wind blowing to the right, the sun moves to the right); karoti-moves; yatra-the point where; udeti-it rises; tasya-of that position; ha-certainly; samāna-sūtra-nipāte-at the diametrically opposite point; nimlocati-the sun sets; yatra-where; kvacana-somewhere; syandena-with perspiration; abhitapati-heats (at midday); tasya-of that; ha-certainly; eṣaḥ-this (the sun); samāna-sūtra-nipāte-at the diametrically opposite point; prasvāpayati-the sun causes to sleep (as at midnight); tatra-there; gatam-gone; na paśyanti-do not see; ye-who; tam-the sunset; samanupaśyeran-seeing.

The living entities residing on Sumeru Mountain are always very warm, as at midday, because for them the sun is always overhead. Although the sun moves counterclockwise, facing the constellations, with Sumeru Mountain on its left, it also moves clockwise and appears to have the mountain on its right because it is influenced by the dakṣiṇāvarta wind. People living in countries at points diametrically opposite to where the sun is first seen rising will see the sun setting, and if a straight line were drawn from a point where the sun is at midday, the people in countries at the opposite end of the line would be experiencing midnight. Similarly, if people residing where the sun is setting were to go to countries diametrically opposite, they would not see the sun in the same condition.

TEXT 10

yadā caindryāḥ puryāḥ pracalate pañcadaśa-ghaṭikābhir yāmyāṁ sapāda-koṭi-dvayaṁ yojanānāṁ sārdha-dvādaśa-lakṣāṇi sādhikāni copayāti.

SYNONYMS

yadā-when; ca-and; aindryāḥ-of Indra; puryāḥ-from the residence; pracalate-it moves; pañcadaśa-by fifteen; ghaṭikābhiḥ-half hours (actually twenty-four minutes); yāmyām-to the residence of Yamarāja; sapāda-koṭi-dvayam-two and a quarter crores (22,500,000); yojanānām-of yojanas; sārdha-and one half; dvādaśa-lakṣāṇi-twelve hundred thousand; sādhikāni-twenty-five thousand more; ca-and; upayāti-he passes over.

When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the residence of Yamarāja, it travels 23,775,000 yojanas [190,200,000 miles] in fifteen ghaṭikās [six hours].

The distance indicated by the word sādhikāni is pañca-viṁśati-sahasrādhikāni, or 25,000 yojanas. That plus two and a half crores and twelve and a half lakṣa of yojanas is the distance the sun travels between each two cities. This comes to 23,775,000 yojanas, or 190,200,000 miles. The total orbit of the sun is four times that distance, or 95,100,000 yojanas (760,800,000 miles).

TEXT 11

evaṁ tato vāruṇīṁ saumyām aindrīṁ ca punas tathānye ca grahāḥ somādayo nakṣatraiḥ saha jyotiś-cakre samabhyudyanti saha vā nimlo-canti.

SYNONYMS

evam-in this way; tataḥ-from there; vāruṇīm-to the quarters where Varuṇa lives; saumyām-to the quarters where the moon lives; aindrīṁ ca-and to the quarters where Indra lives; punaḥ-again; tathā-so also; anye-the others; ca-also; grahāḥ-planets; soma-ādayaḥ-headed by the moon; nakṣatraiḥ-all the stars; saha-with; jyotiḥ-cakre-in the celestial sphere; samabhyudyanti-rise; saha-along with; vā-or; nimlocanti-set.

From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Varuṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the residence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the celestial sphere and then sets and again becomes invisible.

In Bhagavad-gītā (10.21) Kṛṣṇa says, nakṣatrāṇām ahaṁ śaśī: "Of stars I am the moon." This indicates that the moon is similar to the other stars. The Vedic literature informs us that within this universe there is one sun, which is moving. The Western theory that all the luminaries in the sky are different suns is not confirmed in the Vedic literature. Nor can we assume that these luminaries are the suns of other universes, for each universe is covered by various layers of material elements, and therefore although the universes are clustered together, we cannot see from one universe to another. In other words, whatever we see is within this one universe. In each universe there is one Lord Brahmā, and there are other demigods on other planets, but there is only one sun.

TEXT 12

evaṁ muhūrtena catus-triṁśal-lakṣa-yojanāny aṣṭa-śatādhikāni sauro rathas trayīmayo 'sau catasṛṣu parivartate purīṣu.

SYNONYMS

evam-thus; muhūrtena-in a muhūrta (forty-eight minutes); catuḥ-triṁśat-thirty-four; lakṣa-hundred thousands; yojanāni-yojanas; aṣṭa-śatādhikāni-increased by eight hundred; sauraḥ rathaḥ-the chariot of the sun-god; trayī-mayaḥ-which is worshiped by the Gāyatrī mantra (oṁ bhūr bhuvaḥ svaḥ tat savitur, etc.); asau-that; catasṛṣu-to the four; parivartate-he moves; purīṣu-through different residential quarters.

Thus the chariot of the sun-god, which is trayīmaya, or worshiped by the words oṁ bhūr bhuvaḥ svaḥ, travels through the four residences mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhūrta.

TEXT 13

yasyaikaṁ cakraṁ dvādaśāraṁ ṣaṇ-nemi tri-ṇābhi saṁvatsarātmakaṁ samāmananti tasyākṣo meror mūrdhani kṛto mānasottare kṛtetara-bhāgo yatra protaṁ ravi-ratha-cakraṁ taila-yantra-cakravad bhraman mānasottara-girau paribhramati.

SYNONYMS

yasya-of which; ekam-one; cakram-wheel; dvādaśa-twelve; aram-spokes; ṣaṭ-six; nemi-the segments of the rim; tri-ṇābhi-the three pieces of the hub; saṁvatsara-ātmakam-whose nature is a saṁvatsara; samāmananti-they fully describe; tasya-the chariot of the sun-god; akṣaḥ-the axle; meroḥ-of Sumeru Mountain; mūrdhani-on the top; kṛtaḥ-fixed; mānasottare-on the mountain known as Mānasottara; kṛta-fixed; itara-bhāgaḥ-the other end; yatra-where; protam-fixed on; ravi-ratha-cakram-the wheel of the chariot of the sun-god; taila-yantra-cakra-vat-like the wheel of an oil-pressing machine; bhramat-moving; mānasottara-girau-on Mānasottara Mountain; paribhramati-turns.

The chariot of the sun-god has only one wheel, which is known as Saṁvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three cātur-māsya periods are its three-sectioned hub. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing machine.

TEXT 14

tasminn akṣe kṛtamūlo dvitīyo 'kṣas turyamānena sammitas taila-yantrākṣavad dhruve kṛtopari-bhāgaḥ.

SYNONYMS

tasmin akṣe-in that axle; kṛta-mūlaḥ-whose base is fixed; dvitīyaḥ-a second; akṣaḥ-axle; turyamānena-by one fourth; sammitaḥ-measured; taila-yantra-akṣa-vat-like the axle of an oil-pressing machine; dhruve-to Dhruvaloka; kṛta-fixed; upari-bhāgaḥ-upper portion.

As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this second axle is attached to Dhruvaloka by a rope of wind.

TEXT 15

ratha-nīḍas tu ṣaṭ-triṁśal-lakṣa-yojanāyatas tat-turīya-bhāga-viśālas tāvān ravi-ratha-yugo yatra hayāś chando-nāmānaḥ saptāruṇa-yojitā vahanti devam ādityam.

SYNONYMS

ratha-nīḍaḥ-the interior of the chariot; tu-but; ṣaṭ-triṁśat-lakṣa-yojana-āyataḥ-3,600,000 yojanas long; tat-turīya-bhāga-one quarter of that measure (900,000 yojanas); viśālaḥ-having a width; tāvān-so much also; ravi-ratha-yugaḥ-the yoke for the horses; yatra-where; hayāḥ-horses; chandaḥ-nāmānaḥ-having the different names of Vedic meters; sapta-seven; aruṇa-yojitāḥ-hooked up by Aruṇadeva; vahanti-carry; devam-the demigod; ādityam-the sun-god.

My dear King, the carriage of the sun-god's chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot's horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god.

In the Viṣṇu Purāṇa it is stated:

gāyatrī ca bṛhaty uṣṇig
jagatī triṣṭup eva ca
anuṣṭup paṅktir ity uktāś
chandāṁsi harayo raveḥ

The seven horses yoked to the sun-god's chariot are named Gāyatrī, Bṛhati, Uṣṇik, Jagatī, Triṣṭup, Anuṣṭup and Paṅkti. These names of various Vedic meters designate the seven horses that carry the sun-god's chariot.

TEXT 16

purastāt savitur aruṇaḥ paścāc ca niyuktaḥ sautye karmaṇi kilāste.

SYNONYMS

purastāt-in front; savituḥ-of the sun-god; aruṇaḥ-the demigod named Aruṇa; paścāt-looking backward; ca-and; niyuktaḥ-engaged; sautye-of a charioteer; karmaṇi-in the work; kila-certainly; āste-remains.

Although Aruṇadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.

In the Vāyu Purāṇa the position of the horses is described:

saptāśva-rūpa-cchandāṁsī
vahante vāmato ravim
cakra-pakṣa-nibaddhāni
cakre vākṣaḥ samāhitaḥ

Although Aruṇadeva is in the front seat, controlling the horses, he looks back toward the sun-god from his left side.

TEXT 17

tathā vālikhilyā ṛṣayo 'ṅguṣṭha-parva-mātrāḥ ṣaṣṭi-sahasrāṇi purataḥ sūryaṁ sūkta-vākāya niyuktāḥ saṁstuvanti.

SYNONYMS

tathā-there; vālikhilyāḥ-Vālikhilyas; ṛṣayaḥ-great sages; aṅguṣṭha-parva-mātrāḥ-whose size is that of a thumb; ṣaṣṭi-sahasrāṇi-sixty thousand; purataḥ-in front; sūryam-the sun-god; su-ukta-vākāya-for speaking eloquently; niyuktāḥ-engaged; saṁstuvanti-offer prayers.

There are sixty thousand saintly persons named Vālikhilyas, each the size of a thumb, who are located in front of the sun-god and who offer him eloquent prayers of glorification.

TEXT 18

tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaṅ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.

SYNONYMS

tathā-similarly; anye-others; ca-also; ṛṣayaḥ-saintly persons; gandharva-apsarasaḥ-Gandharvas and Apsarās; nāgāḥ-Nāga snakes; grāmaṇyaḥ-Yakṣas; yātudhānāḥ-Rākṣasas; devāḥ-demigods; iti-thus; eka-ekaśaḥ-one by one; gaṇāḥ-groups; sapta-seven; caturdaśa-fourteen in number; māsi māsi-in every month; bhagavantam-unto the most powerful demigod; sūryam-the sun-god; ātmānam-the life of the universe; nānā-various; nāmānam-who possesses names; pṛthak-separate; nānā-nāmānaḥ-having various names; pṛthak-separate; karmabhiḥ-by ritualistic ceremonies; dvandvaśaḥ-in groups of two; upāsate-worship.

Similarly, fourteen other saints, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and demigods, who are divided into groups of two, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as the most powerful demigod Sūryadeva, who holds many names.

In the Viṣṇu Purāṇa it is said:

stuvanti munayaḥ sūryaṁ
gandharvair gīyate puraḥ
nṛtyanto 'psaraso yānti
sūryasyānu niśācarāḥ

vahanti pannagā yakṣaiḥ
kriyate 'bhiṣusaṅgrahaḥ
vālikhilyās tathaivainaṁ
parivārya samāsate

so 'yaṁ sapta-gaṇaḥ sūrya-
maṇḍale muni-sattama
himoṣṇa vāri-vṛṣṭīṇāṁ
hetutve samayaṁ gataḥ

Worshiping the most powerful demigod Sūrya, the Gandharvas sing in front of him, the Apsarās dance before the chariot, the Niśācaras follow the chariot, the Pannagas decorate the chariot, the Yakṣas guard the chariot, and the saints called the Vālikhilyas surround the sun-god and offer prayers. The seven groups of fourteen associates arrange the proper times for regular snow, heat and rain throughout the universe.

TEXT 19

lakṣottaraṁ sārdha-nava-koṭi-yojana-parimaṇḍalaṁ bhū-valayasya kṣaṇena sagavyūty-uttaraṁ dvi-sahasra-yojanāni sa bhuṅkte.

SYNONYMS

lakṣa-uttaram-increased by 100,000; sārdha-with 5,000,000; nava-koṭi-yojana-of 90,000,000 yojanas; parimaṇḍalam-circumference; bhū-valayasya-of the earthly sphere; kṣaṇena-in one moment; sagavyūti-uttaram-augmented by two krośas (four miles); dvi-sahasra-yojanāni-2,000 yojanas; saḥ-the sun-god; bhuṅkte-traverses.

My dear King, in his orbit through Bhū-maṇḍala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krośas [16,004 miles] in a moment.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-first Chapter of the Śrīmad-Bhāgavatam, entitled, "The Movements of the Sun."

Chapter Twenty-two

The Orbits of the Planets

In this chapter the orbits of the planets are described. According to the movements of the moon and other planets, all the inhabitants of the universe are prone to auspicious and inauspicious situations. This is referred to as the influence of the stars.

The sun-god, who controls the affairs of the entire universe, especially in regard to heat, light, seasonal changes and so on, is considered an expansion of Nārāyaṇa. He represents the three Vedas-Ṛg, Yajur and Sāma-and therefore he is known as Trayīmaya, the form of Lord Nārāyaṇa. Sometimes the sun-god is also called Sūrya Nārāyaṇa. The sun-god has expanded himself in twelve divisions, and thus he controls the six seasonal changes and causes winter, summer, rain and so on. Yogīs and karmīs following the varṇāśrama institution, who practice haṭha or aṣṭāṅga-yoga or who perform agnihotra sacrifices, worship Sūrya Nārāyaṇa for their own benefit. The demigod Sūrya is always in touch with the Supreme Personality of Godhead, Nārāyaṇa. Residing in outer space, which is in the middle of the universe, between Bhūloka and Bhuvarloka, the sun rotates through the time circle of the zodiac, represented by twelve rāśis, or signs, and assumes different names according to the sign he is in. For the moon, every month is divided into two fortnights. Similarly, according to solar calculations, a month is equal to the time the sun spends in one constellation; two months constitute one season, and there are twelve months in a year. The entire area of the sky is divided into two halves, each representing an ayana, the course traversed by the sun within a period of six months. The sun travels sometimes slowly, sometimes swiftly and sometimes at a moderate speed. In this way it travels within the three worlds, consisting of the heavenly planets, the earthly planets and outer space. These orbits are referred to by great learned scholars by the names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara.

The moon is situated 100,000 yojanas above the rays of the sunshine. Day and night on the heavenly planets and Pitṛloka are calculated according to its waning and waxing. Above the moon by a distance of 200,000 yojanas are some stars, and above these stars is Śukra-graha (Venus), whose influence is always auspicious for the inhabitants of the entire universe. Above Śukra-graha by 200,000 yojanas is Budha-graha (Mercury), whose influence is sometimes auspicious and sometimes inauspicious. Next, above Budha-graha by 200,000 yojanas, is Aṅgāraka (Mars), which almost always has an unfavorable influence. Above Aṅgāraka by another 200,000 yojanas is the planet called Bṛhaspati-graha (Jupiter), which is always very favorable for qualified brāhmaṇas. Above Bṛhaspati-graha is the planet Śanaiścara (Saturn), which is very inauspicious, and above Saturn is a group of seven stars occupied by great saintly persons who are always thinking of the welfare of the entire universe. These seven stars circumambulate Dhruvaloka, which is the residence of Lord Viṣṇu within this universe.

TEXT 1

rājovāca

yad etad bhagavata ādityasya meruṁ dhruvaṁ ca pradakṣiṇena parikrāmato rāśīnām abhimukhaṁ pracalitaṁ cāpradakṣiṇaṁ bhagavatopavarṇitam amuṣya vayaṁ katham anumimīmahīti.

SYNONYMS

rājā uvāca-the King (Mahārāja Parīkṣit) inquired; yat-which; etat-this; bhagavataḥ-of the most powerful; ādityasya-of the sun (Sūrya Nārāyaṇa); merum-the mountain known as Sumeru; dhruvam ca-as well as the planet known as Dhruvaloka; pradakṣiṇena-by placing on the right; parikrāmataḥ-which is going around; rāśīnām-the different signs of the zodiac; abhimukham-facing toward; pracalitam-moving; ca-and; apradakṣiṇam-placing on the left; bhagavatā-by Your Lordship; upavarṇitam-described; amuṣya-of that; vayam-we (the hearer); katham-how; anumimīmahi-can accept it by argument and inference; iti-thus.

King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, you have already affirmed the truth that the supremely powerful sun-god travels around Dhruvaloka with both Dhruvaloka and Mount Sumeru on his right. Yet at the same time the sun-god faces the signs of the zodiac and keeps Sumeru and Dhruvaloka on his left. How can we reasonably accept that the sun-god proceeds with Sumeru and Dhruvaloka on both his left and right simultaneously?

TEXT 2

sa hovāca

yathā kulāla-cakreṇa bhramatā saha bhramatāṁ tad-āśrayāṇāṁ pipīlikādīnāṁ gatir anyaiva pradeśāntareṣv apy upalabhyamānatvād evaṁ nakṣatra-rāśibhir upalakṣitena kāla-cakreṇa dhruvaṁ meruṁ ca pradakṣiṇena paridhāvatā saha paridhāvamānānāṁ tad-āśrayāṇāṁ sūryādīnāṁ grahāṇāṁ gatir anyaiva nakṣatrāntare rāśy-antare copalabhyamānatvāt.

SYNONYMS

saḥ-Śukadeva Gosvāmī; ha-very clearly; uvāca-answered; yathā-just as; kulāla-cakreṇa-a potter's wheel; bhramatā-turning around; saha-with; bhramatām-of those turning around; tat-āśrayāṇām-being located on that (wheel); pipīlika-ādīnām-of small ants; gatiḥ-the motion; anyā-other; eva-certainly; pradeśa-antareṣu-in different locations; api-also; upalabhyamānatvāt-due to being experienced; evam-similarly; nakṣatra-rāśibhiḥ-by the stars and signs; upalakṣitena-being seen; kāla-cakreṇa-with the great wheel of time; dhruvam-the star known as Dhruvaloka; merum-the mountain known as Sumeru; ca-and; pradakṣiṇena-on the right; paridhāvatā-going around; saha-with; paridhāvamānānām-of those going around; tat-āśrayāṇām-whose shelter is that wheel of time; sūrya-ādīnām-headed by the sun; grahāṇām-of the planets; gatiḥ-the motion; anyā-other; eva-certainly; nakṣatra-antare-in different stars; rāśi-antare-in different signs; ca-and; upalabhyamānatvāt-due to being observed.

Śrī Śukadeva Gosvāmī clearly answered: When a potter's wheel is moving and small ants located on that big wheel are moving with it, one can see that their motion is different from that of the wheel because they appear sometimes on one part of the wheel and sometimes on another. Similarly, the signs and constellations, with Sumeru and Dhruvaloka on their right, move with the wheel of time, and the antlike sun and other planets move with them. The sun and planets, however, are seen in different signs and constellations at different times. This indicates that their motion is different from that of the zodiac and the wheel of time itself.

TEXT 3

sa eṣa bhagavān ādi-puruṣa eva sākṣān nārāyaṇo lokānāṁ svastaya ātmānaṁ trayīmayaṁ karma-viśuddhi-nimittaṁ kavibhir api ca vedena vijijñāsyamāno dvādaśadhā vibhajya ṣaṭsu vasantādiṣv ṛtuṣu yathopa-joṣam ṛtu-guṇān vidadhāti.

SYNONYMS

saḥ-that; eṣaḥ-this; bhagavān-the supremely powerful; ādi-puruṣaḥ-the original person; eva-certainly; sākṣāt-directly; nārāyaṇaḥ-the Supreme Personality of Godhead, Nārāyaṇa; lokānām-of all the planets; svastaye-for the benefit; ātmānam-Himself; trayī-mayam-consisting of the three Vedas (Sāma, Yajur and Ṛg); karma-viśuddhi-of purification of fruitive activities; nimittam-the cause; kavibhiḥ-by great saintly persons; api-also; ca-and; vedena-by Vedic knowledge; vijijñāsyamānaḥ-being inquired about; dvādaśa-dhā-in twelve divisions; vibhajya-dividing; ṣaṭsu-in six; vasanta-ādiṣu-headed by spring; ṛtuṣu-seasons; yathā-upajoṣam-according to the enjoyment of their past activities; ṛtu-guṇān-the qualities of the different seasons; vidadhāti-he arranges.

The original cause of the cosmic manifestation is the Supreme Personality of Godhead, Nārāyaṇa. When great saintly persons, fully aware of the Vedic knowledge, offered prayers to the Supreme Person, He descended to this material world in the form of the sun to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on.

TEXT 4

tam etam iha puruṣās trayyā vidyayā varṇāśramācārānupathā uccāvacaiḥ karmabhir āmnātair yoga-vitānaiś ca śraddhayā yajanto 'ñjasā śreyaḥ samadhigacchanti.

SYNONYMS

tam-Him (the Supreme Personality of Godhead); etam-this; iha-in this world of mortality; puruṣāḥ-all people; trayyā-having three divisions; vidyayā-by the Vedic knowledge; varṇa-āśrama-ācāra-the practices of the varṇāśrama system; anupathāḥ-following; ucca-avacaiḥ-higher or lower according to the different positions in the varṇāśrama-dharma (brāhmaṇa, kṣatriya, vaiśya and śūdra); karmabhiḥ-by their respective activities; āmnātaiḥ-handed down; yoga-vitānaiḥ-by meditation and other yogic processes; ca-and; śraddhayā-with great faith; yajantaḥ-worshiping; añjasā-without difficulty; śreyaḥ-the ultimate benefit of life; samadhigacchanti-they attain.

According to the system of four varṇas and four āśramas, people generally worship the Supreme Personality of Godhead, Nārāyaṇa, who is situated as the sun-god. With great faith they worship the Supreme Personality as the Supersoul according to ritualistic ceremonies handed down in the three Vedas, such as agnihotra and similar higher and lower fruitive acts, and according to the process of mystic yoga. In this way they very easily attain the ultimate goal of life.

TEXT 5

atha sa eṣa ātmā lokānāṁ dyāv-āpṛthivyor antareṇa nabho-valayasya kālacakra-gato dvādaśa māsān bhuṅkte rāśi-saṁjñān saṁvatsarāvayavān māsaḥ pakṣa-dvayaṁ divā naktaṁ ceti sapādarkṣa-dvayam upadiśanti yāvatā ṣaṣṭham aṁśaṁ bhuñjīta sa vai ṛtur ity upadiśyate saṁvatsarāvayavaḥ.

SYNONYMS

atha-therefore; saḥ-He; eṣaḥ-this; ātmā-the living force; lokānām-of all the three worlds; dyāv-ā-pṛthivyoḥ antareṇa-between the upper and lower portions of the universe; nabhaḥ-valayasya-of outer space; kāla-cakra-gataḥ-positioned in the wheel of time; dvādaśa māsān-twelve months; bhuṅkte-passes; rāśi-saṁjñān-named after the zodiac signs; saṁvatsara-avayavān-the parts of the whole year; māsaḥ-one month; pakṣa-dvayam-two fortnights; divā-a day; naktam ca-and a night; iti-thus; sapāda-ṛkṣa-dvayam-by stellar calculations, two and a quarter constellations; upadiśanti-they instruct; yāvatā-by as much time; ṣaṣṭham aṁśam-one sixth of his orbit; bhuñjīta-pass; saḥ-that portion; vai-indeed; ṛtuḥ-a season; iti-thus; upadiśyate-is instructed; saṁvatsara-avayavaḥ-a part of a year.

The sun-god, who is Nārāyaṇa, or Viṣṇu, the soul of all the worlds, is situated in outer space between the upper and lower portions of the universe. Passing through twelve months on the wheel of time, the sun comes in touch with twelve different signs of the zodiac and assumes twelve different names according to those signs. The aggregate of those twelve months is called a saṁvatsara, or an entire year. According to lunar calculations, two fortnights-one of the waxing moon and the other of the waning-form one month. That same period is one day and night for the planet Pitṛloka. According to stellar calculations, a month equals two and one quarter constellations. When the sun travels for two months, a season passes, and therefore the seasonal changes are considered parts of the body of the year.

TEXT 6

atha ca yāvatārdhena nabho-vīthyāṁ pracarati taṁ kālam ayanam ācakṣate.

SYNONYMS

atha-now; ca-also; yāvatā-by as long as; ardhena-half; nabhaḥ-vīthyām-in outer space; pracarati-the sun moves; tam-that; kālam-time; ayanam-ayana; ācakṣate-is said.

Thus the time the sun takes to rotate through half of outer space is called an ayana, or its period of movement [in the north or in the south].

TEXT 7

atha ca yāvan nabho-maṇḍalaṁ saha dyāv-āpṛthivyor maṇḍalābhyāṁ kārtsnyena sa ha bhuñjīta taṁ kālaṁ saṁvatsaraṁ parivatsaram iḍāvatsaram anuvatsaraṁ vatsaram iti bhānor māndya-śaighrya-sama-gatibhiḥ samāmananti.

SYNONYMS

atha-now; ca-also; yāvat-as long as; nabhaḥ-maṇḍalam-outer space, between the upper and lower world; saha-along with; dyau-of the upper world; āpṛthivyoḥ-of the lower world; maṇḍalābhyām-the spheres; kārtsnyena-entirely; saḥ-he; ha-indeed; bhuñjīta-may pass through; tam-that; kālam-time; saṁvatsaram-Saṁvatsara; parivatsaram-Parivatsara; iḍāvatsaram-Iḍāvatsara; anuvatsaram-Anuvatsara; vatsaram-Vatsara; iti-thus; bhānoḥ-of the sun; māndya-slow; śaighrya-speedy; sama-and equal; gatibhiḥ-by the speeds; samāmananti-the experienced scholars describe.

The sun-god has three speeds-slow, fast and moderate. The time he takes to travel entirely around the spheres of heaven, earth and space at these three speeds is referred to, by learned scholars, by the five names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara.

According to solar astronomical calculations, each year extends six days beyond the calendar year, and according to lunar calculations, each year is six days shorter. Therefore, because of the movements of the sun and moon, there is a difference of twelve days between the solar and lunar years. As the Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara pass by, two extra months are added within each five years. This makes a sixth saṁvatsara, but because that saṁvatsara is extra, the solar system is calculated according to the above five names.

TEXT 8

evaṁ candramā arka-gabhastibhya upariṣṭāl lakṣa-yojanata upalabhyamāno 'rkasya saṁvatsara-bhuktiṁ pakṣābhyāṁ māsa-bhuktiṁ sapādarkṣābhyāṁ dinenaiva pakṣa-bhuktim agracārī drutatara-gamano bhuṅkte.

SYNONYMS

evam-thus; candramā-the moon; arka-gabhastibhyaḥ-from the rays of the sunshine; upariṣṭāt-above; lakṣa-yojanataḥ-by a measurement of 100,000 yojanas; upalabhyamānaḥ-being situated; arkasya-of the sun globe; saṁvatsara-bhuktim-the passage of one year of enjoyment; pakṣābhyām-by two fortnights; māsa-bhuktim-the passage of one month; sapāda-ṛkṣābhyām-by two and a quarter days; dinena-by a day; eva-only; pakṣa-bhuktim-the passage of a fortnight; agracārī-moving impetuously; druta-tara-gamanaḥ-passing more speedily; bhuṅkte-passes through.

Above the rays of the sunshine by a distance of 100,000 yojanas [800,000 miles] is the moon, which travels at a speed faster than that of the sun. In two lunar fortnights the moon travels through the equivalent of a saṁvatsara of the sun, in two and a quarter days it passes through a month of the sun, and in one day it passes through a fortnight of the sun.

When we take into account that the moon is 100,000 yojanas, or 800,000 miles, above the rays of the sunshine, it is very surprising that the modern excursions to the moon could be possible. Since the moon is so distant, how space vehicles could go there is a doubtful mystery. Modern scientific calculations are subject to one change after another, and therefore they are uncertain. We have to accept the calculations of the Vedic literature. These Vedic calculations are steady; the astronomical calculations made long ago and recorded in the Vedic literature are correct even now. Whether the Vedic calculations or modern ones are better may remain a mystery for others, but as far as we are concerned, we accept the Vedic calculations to be correct.

TEXT 9

atha cāpūryamāṇābhiś ca kalābhir amarāṇāṁ kṣīyamāṇābhiś ca kalābhiḥ pitṝṇām aho-rātrāṇi pūrva-pakṣāpara-pakṣābhyāṁ vitanvānaḥ sarva-jīva-nivaha-prāṇo jīvaś caikam ekaṁ nakṣatraṁ triṁśatā muhūrtair bhuṅkte.

SYNONYMS

atha-thus; ca-also; āpūryamāṇābhiḥ-gradually increasing; ca-and; kalābhiḥ-by the parts of the moon; amarāṇām-of the demigods; kṣīyamāṇābhiḥ-by gradually decreasing; ca-and; kalābhiḥ-by parts of the moon; pitṝṇām-of those on the planet known as Pitṛloka; ahaḥ-rātrāṇi-the days and nights; pūrva-pakṣa-apara-pakṣābhyām-by the period of waxing and waning; vitanvānaḥ-distributing; sarva-jīva-nivaha-of the total living entities; prāṇaḥ-the life; jīvaḥ-the chief living being; ca-also; ekam ekam-one after another; nakṣatram-a constellation of stars; triṁśatā-by thirty; muhūrtaiḥ-muhūrtas; bhuṅkte-passes through.

When the moon is waxing, the illuminating portions of it increase daily, thus creating day for the demigods and night for the pitās. When the moon is waning, however, it causes night for the demigods and day for the pitās. In this way the moon passes through each constellation of stars in thirty muhūrtas [an entire day]. The moon is the source of nectarean coolness that influences the growth of food grains, and therefore the moon-god is considered the life of all living entities. He is consequently called Jīva, the chief living being within the universe.

TEXT 10

ya eṣa ṣoḍaśa-kalaḥ puruṣo bhagavān manomayo 'nnamayo 'mṛtamayo deva-pitṛ-manuṣya-bhūta-paśu-pakṣi-sarīsṛpa-vīrudhāṁ prāṇāpy āyana-śīlatvāt sarvamaya iti varṇayanti.

SYNONYMS

yaḥ-that; eṣaḥ-this; ṣoḍaśa-kalaḥ-having all sixteen parts (the full moon); puruṣaḥ-the person; bhagavān-having great power received from the Supreme Personality of Godhead; manaḥ-mayaḥ-the predominating deity of the mind; anna-mayaḥ-the source of potency for food grains; amṛta-mayaḥ-the source of the substance of life; deva-of all the demigods; pitṛ-of all the inhabitants of Pitṛloka; manuṣya-all human beings; bhūta-all living entities; paśu-of the animals; pakṣi-of the birds; sarīsṛpa-of the reptiles; vīrudhām-of all kinds of herbs and plants; prāṇa-life air; api-certainly; āyana-śīlatvāt-due to refreshing; sarva-mayaḥ-all-pervading; iti-thus; varṇayanti-the learned scholars describe.

Because the moon is full of all potentialities, it represents the influence of the Supreme Personality of Godhead. The moon is the predominating deity of everyone's mind, and therefore the moon-god is called Manomaya. He is also called Annamaya because he gives potency to all herbs and plants, and he is called Amṛtamaya because he is the source of life for all living entities. The moon pleases the demigods, pitās, human beings, animals, birds, reptiles, trees, plants and all other living entities. Everyone is satisfied by the presence of the moon. Therefore the moon is also called Sarvamaya [all-pervading].

TEXT 11

tata upariṣṭād dvi-lakṣa-yojanato nakṣatrāṇi meruṁ dakṣiṇenaiva kālāyana īśvara-yojitāni sahābhijitāṣṭā-viṁśatiḥ.

SYNONYMS

tataḥ-from that region of the moon; upariṣṭāt-above; dvi-lakṣa-yojanataḥ-200,000 yojanas; nakṣatrāṇi-many stars; merum-Sumeru Mountain; dakṣiṇena eva-to the right side; kāla-ayane-in the wheel of time; īśvara-yojitāni-attached by the Supreme Personality of Godhead; saha-with; abhijitā-the star known as Abhijit; aṣṭā-viṁśatiḥ-twenty-eight.

There are many stars located 200,000 yojanas [1,600,000 miles] above the moon. By the supreme will of the Supreme Personality of Godhead, they are fixed to the wheel of time, and thus they rotate with Mount Sumeru on their right, their motion being different from that of the sun. There are twenty-eight important stars, headed by Abhijit.

The stars referred to herein are 1,600,000 miles above the sun, and thus they are 4,000,000 miles above the earth.

TEXT 12

tata upariṣṭād uśanā dvi-lakṣa-yojanata upalabhyate purataḥ paścāt sahaiva vārkasya śaighrya-māndya-sāmyābhir gatibhir arkavac carati lokānāṁ nityadānukūla eva prāyeṇa varṣayaṁś cāreṇānumīyate sa vṛṣṭi-viṣṭambha-grahopaśamanaḥ.

SYNONYMS

tataḥ-from that bunch of stars; upariṣṭāt-above; uśanā-Venus; dvi-lakṣa-yojanataḥ-200,000 yojanas (1,600,000 miles); upalabhyate-is experienced; purataḥ-in front; paścāt-behind; saha-along with; eva-indeed; vā-and; arkasya-of the sun; śaighrya-speedy; māndya-slow; sāmyābhiḥ-equal; gatibhiḥ-the movements; arkavat-exactly like the sun; carati-rotates; lokānām-of all the planets within the universe; nityadā-constantly; anukūlaḥ-offering favorable conditions; eva-indeed; prāyeṇa-almost always; varṣayan-causing rainfall; cāreṇa-by infusing the clouds; anumīyate-is perceived; saḥ-he (Venus); vṛṣṭi-viṣṭambha-obstacles to rainfall; graha-upaśamanaḥ-nullifying planets.

Some 1,600,000 miles above this group of stars is the planet Venus, which moves at almost exactly the same pace as the sun according to swift, slow and moderate movements. Sometimes Venus moves behind the sun, sometimes in front of the sun and sometimes along with it. Venus nullifies the influence of planets that are obstacles to rainfall. Consequently its presence causes rainfall, and it is therefore considered very favorable for all living beings within this universe. This has been accepted by learned scholars.

TEXT 13

uśanasā budho vyākhyātas tata upariṣṭād dvi-lakṣa-yojanato budhaḥ soma-suta upalabhyamānaḥ prāyeṇa śubha-kṛd yadārkād vyatiricyeta tadātivātābhra-prāyānāvṛṣṭy-ādi-bhayam āśaṁsate.

SYNONYMS

uśanasā-with Venus; budhaḥ-Mercury; vyākhyātaḥ-explained; tataḥ-from that (Venus); upariṣṭāt-above; dvi-lakṣa-yojanataḥ-1,600,000 miles; budhaḥ-Mercury; soma-sutaḥ-the son of the moon; upalabhyamānaḥ-is situated; prāyeṇa-almost always; śubha-kṛt-very auspicious to the inhabitants of the universe; yadā-when; arkāt-from the sun; vyatiricyeta-is separated; tadā-at that time; ativāta-of cyclones and other bad effects; abhra-clouds; prāya-almost always; anāvṛṣṭi-ādi-such as scarcity of rain; bhayam-fearful conditions; āśaṁsate-expands.

Mercury is described to be similar to Venus, in that it moves sometimes behind the sun, sometimes in front of the sun and sometimes along with it. It is 1,600,000 miles above Venus, or 7,200,000 miles above earth. Mercury, which is the son of the moon, is almost always very auspicious for the inhabitants of the universe, but when it does not move along with the sun, it forbodes cyclones, dust, irregular rainfall, and waterless clouds. In this way it creates fearful conditions due to inadequate or excessive rainfall.

TEXT 14

ata ūrdhvam aṅgārako 'pi yojana-lakṣa-dvitaya upalabhyamānas tribhis tribhiḥ pakṣair ekaikaśo rāśīn dvādaśānubhuṅkte yadi na vakreṇābhivartate prāyeṇāśubha-graho 'gha-śaṁsaḥ.

SYNONYMS

ataḥ-from this; ūrdhvam-above; aṅgārakaḥ-Mars; api-also; yojana-lakṣa-dvitaye-at a distance of 1,600,000 miles; upalabhyamānaḥ-is situated; tribhiḥ tribhiḥ-with each three and three; pakṣaiḥ-fortnights; eka-ekaśaḥ-one after another; rāśīn-the signs; dvādaśa-twelve; anubhuṅkte-passes through; yadi-if; na-not; vakreṇa-with a curve; abhivartate-approaches; prāyeṇa-almost always; aśubha-grahaḥ-an unfavorable, inauspicious planet; agha-śaṁsaḥ-creating trouble.

Situated 1,600,000 miles above Mercury, or 8,800,000 miles above earth, is the planet Mars. If this planet does not travel in a crooked way, it crosses through each sign of the zodiac in three fortnights and in this way travels through all twelve, one after another. It almost always creates unfavorable conditions in respect to rainfall and other influences.

TEXT 15

tata upariṣṭād dvi-lakṣa-yojanāntara-gatā bhagavān bṛhaspatir ekaikasmin rāśau parivatsaraṁ parivatsaraṁ carati yadi na vakraḥ syāt prāyeṇānukūlo brāhmaṇa-kulasya.

SYNONYMS

tataḥ-that (Mars); upariṣṭāt-above; dvi-lakṣa-yojana-antara-gatāḥ-situated at a distance of 1,600,000 miles; bhagavān-the most powerful planet; bṛhaspatiḥ-Jupiter; eka-ekasmin-in one after another; rāśau-sign; parivatsaram parivatsaram-for the period of Parivatsara; carati-moves; yadi-if; na-not; vakraḥ-curved; syāt-becomes; prāyeṇa-almost always; anukūlaḥ-very favorable; brāhmaṇa-kulasya-to the brāhmaṇas of the universe.

Situated 1,600,000 miles above Mars, or 10,400,000 miles above earth, is the planet Jupiter, which travels through one sign of the zodiac within the period of a Parivatsara. If its movement is not curved, the planet Jupiter is very favorable to the brāhmaṇas of the universe.

TEXT 16

tata upariṣṭād yojana-lakṣa-dvayāt pratīyamānaḥ śanaiścara ekaikasmin rāśau triṁśan māsān vilambamānaḥ sarvān evānuparyeti tāvadbhir anuvatsaraiḥ prāyeṇa hi sarveṣām aśāntikaraḥ.

SYNONYMS

tataḥ-that (Jupiter); upariṣṭāt-above; yojana-lakṣa-dvayāt-by a distance of 1,600,000 miles; pratīyamānaḥ-is situated; śanaiścaraḥ-the planet Saturn; eka-ekasmin-in one after another; rāśau-zodiac signs; triṁśat māsān-for a period of thirty months in each; vilam-bamānaḥ-lingering; sarvān-all twelve signs of the zodiac; eva-certainly; anuparyeti-passes through; tāvadbhiḥ-by so many; anuvatsaraiḥ-Anuvatsaras; prāyeṇa-almost always; hi-indeed; sarveṣām-to all the inhabitants; aśāntikaraḥ-very troublesome.

Situated 1,600,000 miles above Jupiter, or 12,000,000 miles above earth, is the planet Saturn, which passes through one sign of the zodiac in thirty months and covers the entire zodiac circle in thirty Anuvatsaras. This planet is always very inauspicious for the universal situation.

TEXT 17

tata uttarasmād ṛṣaya ekādaśa-lakṣa-yojanāntara upalabhyante ya eva lokānāṁ śam anubhāvayanto bhagavato viṣṇor yat paramaṁ padaṁ pradakṣiṇaṁ prakramanti.

SYNONYMS

tataḥ-the planet Saturn; uttarasmāt-above; ṛṣayaḥ-great saintly sages; ekādaśa-lakṣa-yojana-antare-at a distance of 1,100,000 yojanas; upalabhyante-are situated; ye-all of them; eva-indeed; lokānām-for all the inhabitants of the universe; śam-the good fortune; anubhāvayantaḥ-always thinking of; bhagavataḥ-of the Supreme Personality of Godhead; viṣṇoḥ-Lord Viṣṇu; yat-which; paramam padam-the supreme abode; pradakṣiṇam-placing on the right; prakramanti-circumambulate.

Situated 8,800,000 miles above Saturn, or 20,800,000 miles above earth, are the seven saintly sages, who are always thinking of the well-being of the inhabitants of the universe. They circumambulate the supreme abode of Lord Viṣṇu, known as Dhruvaloka, the polestar.

Śrīla Madhvācārya quotes the following verse from the Brahmāṇḍa Purāṇa:

jñānānandātmano viṣṇuḥ
śiśumāra-vapuṣy atha
ūrdhva-lokeṣu sa vyāpta
ādityādyās tad-āśritā

Lord Viṣṇu, who is the source of knowledge and transcendental bliss, has assumed the form of Śiśumāra in the seventh heaven, which is situated in the topmost level of the universe. All the other planets, beginning with the sun, exist under the shelter of this Śiśumāra planetary system.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-second Chapter of Śrīmad-Bhāgavatam, entitled "The Orbits of the Planets."

Chapter Twenty-three

The Śiśumāra Planetary Systems

This chapter describes how all the planetary systems take shelter of the polestar, Dhruvaloka. It also describes the totality of these planetary systems to be Śiśumāra, another expansion of the external body of the Supreme Personality of Godhead. Dhruvaloka, the abode of Lord Viṣṇu within this universe, is situated 1,300,000 yojanas from the seven stars. In the planetary system of Dhruvaloka are the planets of the fire-god, Indra, Prajāpati, Kaśyapa and Dharma, all of whom are very respectful to the great devotee Dhruva, who lives on the polestar. Like bulls yoked to a central pivot, all the planetary systems revolve around Dhruvaloka, impelled by eternal time. Those who worship the virāṭ-puruṣa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as śiśumāra. This imaginary śiśumāra is another form of the Lord. The head of the śiśumāra form is downward, and its body appears like that of a coiled snake. On the end of its tail is Dhruvaloka, on the body of the tail are Prajāpati, Agni, Indra and Dharma, and on the root of the tail are Dhātā and Vidhātā. On its waist are the seven great sages. The entire body of the śiśumāra faces toward its right and appears like a coil of stars. On the right side of this coil are the fourteen prominent stars from Abhijit to Punarvasu, and on the left side are the fourteen prominent stars from Puṣyā to Uttarāṣāḍhā. The stars known as Punarvasu and Puṣyā are on the right and left hips of the śiśumāra, and the stars known as Ārdrā and Aśleṣā are on the right and left feet of the śiśumāra. Other stars are also fixed on different sides of the Śiśumāra planetary system according to the calculations of Vedic astronomers. To concentrate their minds, yogīs worship the Śiśumāra planetary system, which is technically known as the kuṇḍalini-cakra.

TEXT 1

śrī-śuka uvāca

atha tasmāt paratas trayodaśa-lakṣa-yojanāntarato yat tad viṣṇoḥ paramaṁ padam abhivadanti yatra ha mahā-bhāgavato dhruva auttānapādir agninendreṇa prajāpatinā kaśyapena dharmeṇa ca samakāla-yugbhiḥ sabahu-mānaṁ dakṣiṇataḥ kriyamāṇa idānīm api kalpa-jīvinām ājīvya upāste tasyehānubhāva upavarṇitaḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-thereupon; tasmāt-the sphere of the seven stars; parataḥ-beyond that; trayodaśa-lakṣa-yojana-antarataḥ-another 1,300,000 yojanas; yat-which; tat-that; viṣṇoḥ paramam padam-the supreme abode of Lord Viṣṇu, or the lotus feet of Lord Viṣṇu; abhivadanti-the Ṛg Veda mantras praise; yatra-on which; ha-indeed; mahā-bhāgavataḥ-the great devotee; dhruvaḥ-Mahārāja Dhruva; auttānapādiḥ-the son of Mahārāja Uttānapāda; agninā-by the fire-god; indreṇa-by the heavenly King, Indra; prajāpatinā-by the Prajāpati; kaśyapena-by Kaśyapa; dharmeṇa-by Dharmarāja; ca-also; samakāla-yugbhiḥ-who are engaged at the time; sa-bahu-mānam-always respectfully; dakṣiṇataḥ-on the right side; kriyamāṇaḥ-being circumambulated; idānīm-now; api-even; kalpa-jīvinām-of the living entities who exist at the end of the creation; ājīvyaḥ-the source of life; upāste-remains; tasya-his; iha-here; anubhāvaḥ-greatness in discharging devotional service; upavarṇitaḥ-already described (in the Fourth Canto of Śrīmad-Bhāgavatam).

Śukadeva Gosvāmī continued: My dear King, 1,300,000 yojanas [10,400,000 miles] above the planets of the seven sages is the place that learned scholars describe as the abode of Lord Viṣṇu. There the son of Mahārāja Uttānapāda, the great devotee Mahārāja Dhruva, still resides as the life source of all the living entities who live until the end of the creation. Agni, Indra, Prajāpati, Kaśyapa and Dharma all assemble there to offer him honor and respectful obeisances. They circumambulate him with their right sides toward him. I have already described the glorious activities of Mahārāja Dhruva [in the Fourth Canto of Śrīmad-Bhāgavatam].

TEXT 2

sa hi sarveṣāṁ jyotir-gaṇānāṁ graha-nakṣatrādīnām animiṣeṇāvyakta-raṁhasā bhagavatā kālena bhrāmyamāṇānāṁ sthāṇur ivāvaṣṭambha īśvareṇa vihitaḥ śaśvad avabhāsate.

SYNONYMS

saḥ-that planet of Dhruva Mahārāja; hi-indeed; sarveṣām-of all; jyotiḥ-gaṇānām-the luminaries; graha-nakṣatra-ādīnām-such as the planets and stars; animiṣeṇa-who does not rest; avyakta-inconceivable; raṁhasā-whose force; bhagavatā-the most powerful; kālena-by the time factor; bhrāmyamāṇānām-being caused to revolve; sthāṇuḥ iva-like a post; avaṣṭambhaḥ-the pivot; īśvareṇa-by the will of the Supreme Personality of Godhead; vihitaḥ-established; śaśvat-constantly; avabhāsate-shines.

Established by the supreme will of the Supreme Personality of Godhead, the polestar, which is the planet of Mahārāja Dhruva, constantly shines as the central pivot for all the stars and planets. The unsleeping, invisible, most powerful time factor causes these luminaries to revolve around the polestar without cessation.

It is distinctly stated herein that all the luminaries, the planets and stars, revolve by the influence of the supreme time factor. The time factor is another feature of the Supreme Personality of Godhead. Everyone is under the influence of the time factor, but the Supreme Personality of Godhead is so kind and loves His devotee Mahārāja Dhruva so much that He has placed all the luminaries under the control of Dhruva's planet and has arranged for the time factor to work under him or with his cooperation. Everything is actually done according to the will and direction of the Supreme Personality of Godhead, but to make His devotee Dhruva the most important individual within the universe, the Lord has placed the activities of the time factor under his control.

TEXT 3

yathā meḍhīstambha ākramaṇa-paśavaḥ saṁyojitās tribhis tribhiḥ savanair yathā-sthānaṁ maṇḍalāni caranty evaṁ bhagaṇā grahādaya etasminn antar-bahir-yogena kāla-cakra āyojitā dhruvam evāvalambya vāyunodīryamāṇā ākalpāntaṁ paricaṅ kramanti nabhasi yathā meghāḥ śyenādayo vāyu-vaśāḥ karma-sārathayaḥ parivartante evaṁ jyotirgaṇāḥ prakṛti-puruṣa-saṁyogānugṛhītāḥ karma-nirmita-gatayo bhuvi na patanti.

SYNONYMS

yathā-exactly like; meḍhīstambhe-to the pivot post; ākramaṇa-paśavaḥ-bulls for threshing rice; saṁyojitāḥ-being yoked; tribhiḥ tribhiḥ-by three; savanaiḥ-movements; yathā-sthānam-in their proper places; maṇḍalāni-orbits; caranti-traverse; evam-in the same way; bha-gaṇāḥ-the luminaries, like the sun, the moon, Venus, Mercury, Mars and Jupiter; graha-ādayaḥ-the different planets; etasmin-in this; antaḥ-bahiḥ-yogena-by connection with the inner or outer circles; kāla-cakre-in the wheel of eternal time; āyojitāḥ-fixed; dhruvam-Dhruvaloka; eva-certainly; avalambya-taking support of; vāyunā-by the wind; udīryamāṇāḥ-being propelled; ā-kalpa-antam-until the end of the creation; paricaṅ kramanti-revolve all around; nabhasi-in the sky; yathā-exactly like; meghāḥ-heavy clouds; śyena-ādayaḥ-birds such as the big eagle; vāyu-vaśāḥ-controlled by the air; karma-sārathayaḥ-whose chariot drivers are the results of their own past activities; parivartante-move around; evam-in this way; jyotiḥ-gaṇāḥ-the luminaries, the planets and stars in the sky; prakṛti-of material nature; puruṣa-and of the Supreme Personality, Kṛṣṇa; saṁyoga-anugṛhītāḥ-supported by the combined efforts; karma-nirmita-caused by their own past fruitive activities; gatayaḥ-whose movements; bhuvi-on the ground; na-not; patanti-fall down.

When bulls are yoked together and tied to a central post to thresh rice, they tread around that pivot without deviating from their proper positions-one bull being closest to the post, another in the middle, and a third on the outside. Similarly, all the planets and all the hundreds and thousands of stars revolve around the polestar, the planet of Mahārāja Dhruva, in their respective orbits, some higher and some lower. Fastened by the Supreme Personality of Godhead to the machine of material nature according to the results of their fruitive acts, they are driven around the polestar by the wind and will continue to be so until the end of creation. These planets float in the air within the vast sky, just as clouds with hundreds of tons of water float in the air or as the great śyena eagles, due to the results of past activities, fly high in the sky and have no chance of falling to the ground.

According to the description of this verse, the hundreds and thousands of stars and the great planets such as the sun, the moon, Venus, Mercury, Mars and Jupiter are not clustered together because of the law of gravity or any similar idea of the modern scientists. These planets and stars are all servants of the Supreme Personality of Godhead, Govinda or Kṛṣṇa, and according to His order they sit in their chariots and travel in their respective orbits. The orbits in which they move are compared to machines given by material nature to the operating deities of the stars and planets, who carry out the orders of the Supreme Personality of Godhead by revolving around Dhruvaloka, which is occupied by the great devotee Mahārāja Dhruva. This is confirmed in the Brahma-saṁhitā (5.52) as follows:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light." This verse from Brahma-saṁhitā confirms that even the largest and most powerful planet, the sun, rotates within a fixed orbit, or kāla-cakra, in obedience to the order of the Supreme Personality of Godhead. This has nothing to do with gravity or any other imaginary laws created by the material scientists.

Material scientists want to avoid the ruling government of the Supreme Personality of Godhead, and therefore they imagine different conditions under which they suppose the planets move. The only condition, however, is the order of the Supreme Personality of Godhead. All the various predominating deities of the planets are persons, and the Supreme Personality of Godhead is also a person. The Supreme Personality orders the subordinate persons, the demigods of various names, to carry out His supreme will. This fact is also confirmed in Bhagavad-gītā (9.10), wherein Kṛṣṇa says:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again."

The orbits of the planets resemble the bodies in which all living entities are seated because they are both machines controlled by the Supreme Personality of Godhead. As Kṛṣṇa says in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The machine given by material nature-whether the machine of the body or the machine of the orbit, or kāla-cakra-works according to the orders given by the Supreme Personality of Godhead. The Supreme Personality of Godhead and material nature work together to maintain this great universe, and not only this universe but also the millions of other universes beyond this one.

The question of how the planets and stars are floating is also answered in this verse. It is not because of the laws of gravity. Rather, the planets and stars are enabled to float by manipulations of the air. It is due to such manipulations that big, heavy clouds float and big eagles fly in the sky. Modern airplanes like the 747 jet aircraft work in a similar way: by controlling the air, they float high in the sky, resisting the tendency to fall to earth. Such adjustments of the air are all made possible by the cooperation of the principles of puruṣa (male) and prakṛti (female). By the cooperation of material nature, which is considered to be prakṛti, and the Supreme Personality of Godhead, who is considered the puruṣa, all the affairs of the universe are going on nicely in their proper order. prakṛti, material nature, is also described in the Brahma-saṁhitā (5.44) as follows:

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The external potency, māyā, who is of the nature of the shadow of the cit [spiritual] potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda, in accordance with whose will Durgā conducts herself." Material nature, the external energy of the Supreme Lord, is also known as Durgā, or the female energy that protects the great fort of this universe. The word Durgā also means fort. This universe is just like a great fort in which all the conditioned souls are kept, and they cannot leave it unless they are liberated by the mercy of the Supreme Personality of Godhead. The Lord Himself declares in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Thus simply by Kṛṣṇa consciousness, by the mercy of the Supreme Personality of Godhead, one can be liberated, or, in other words, one can be released from the great fort of this universe and go outside it to the spiritual world.

It is also significant that the predominating deities of even the greatest planets have been offered their exalted posts because of the very valuable pious activities they performed in previous births. This is indicated herein by the words karma-nirmita-gatayaḥ. For example, as we have previously discussed, the moon is called jīva, which means that he is a living entity like us, but because of his pious activities he has been appointed to his post as the moon-god. Similarly, all the demigods are living entities who have been appointed to their various posts as the masters of the moon, the earth, Venus and so on because of their great service and pious acts. Only the predominating deity of the sun, Sūrya Nārāyaṇa, is an incarnation of the Supreme Personality of Godhead. Mahārāja Dhruva, the predominating deity of Dhruvaloka, is also a living entity. Thus there are two kinds of entities-the supreme entity, the Supreme Personality of Godhead, and the ordinary living entity, the jīva (nityo nityānāṁ cetanaś cetanānām). All the demigods are engaged in the service of the Lord, and only by such an arrangement are the affairs of the universe going on.

Regarding the great eagles mentioned in this verse, it is understood that there are eagles so big that they can prey on big elephants. They fly so high that they can travel from one planet to another. They start flying in one planet and land in another, and while in flight they lay eggs that hatch into other birds while falling through the air. In Sanskrit such eagles are called śyena. Under the present circumstances, of course, we cannot see such huge birds, but at least we know of eagles that can capture monkeys and then throw them down to kill and eat them. Similarly, it is understood that there are gigantic birds that can carry off elephants, kill them and eat them.

The two examples of the eagle and the cloud are sufficient to prove that flying and floating can be made possible through adjustments of the air. The planets, in a similar way, are floating because material nature adjusts the air according to the orders of the Supreme Lord. It could be said that these adjustments constitute the law of gravity, but in any case, one must accept that these laws are made by the Supreme Personality of Godhead. The so-called scientists have no control over them. The scientists can falsely, improperly declare that there is no God, but this is not a fact.

TEXT 4

kecanaitaj jyotir-anīkaṁ śiśumāra-saṁsthānena bhagavato vāsudevasya yoga-dhāraṇāyām anuvarṇayanti.

SYNONYMS

kecana-some yogīs or learned scholars of astronomy; etat-this; jyotiḥ-anīkam-great wheel of planets and stars; śiśumāra-saṁsthānena-imagine this wheel to be a śiśumāra (dolphin); bhagavataḥ-of the Supreme Personality of Godhead; vāsudevasya-Lord Vāsudeva (the son of Vasudeva), Kṛṣṇa; yoga-dhāraṇāyām-in absorption in worship; anuvarṇayanti-describe.

This great machine, consisting of the stars and planets, resembles the form of a śiśumāra [dolphin] in the water. It is sometimes considered an incarnation of Kṛṣṇa, Vāsudeva. Great yogīs meditate upon Vāsudeva in this form because it is actually visible.

Transcendentalists such as yogīs whose minds cannot accommodate the form of the Lord prefer to visualize something very great, such as the virāṭ-puruṣa. Therefore some yogīs contemplate this imaginary śiśumāra to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virāṭ-rūpa, the gigantic form of the Supreme Personality of Godhead.

TEXT 5

yasya pucchāgre 'vākśirasaḥ kuṇḍalī-bhūta-dehasya dhruva upakalpitas tasya lāṅgūle prajāpatir agnir indro dharma iti puccha-mūle dhātā vidhātā ca kaṭyāṁ saptarṣayaḥ; tasya dakṣiṇāvarta-kuṇḍalī-bhūta-śarīrasya yāny udagayanāni dakṣiṇa-pārśve tu nakṣatrāṇy upakalpayanti dakṣiṇāyanāni tu savye; yathā śiśumārasya kuṇḍalā-bhoga-sanniveśasya pārśvayor ubhayor apy avayavāḥ samasaṅkhyā bhavanti; pṛṣṭhe tv ajavīthī ākāśa-gaṅgā codarataḥ.

SYNONYMS

yasya-of which; puccha-agre-at the end of the tail; avākśirasaḥ-whose head is downward; kuṇḍalī-bhūta-dehasya-whose body, which is coiled; dhruvaḥ-Mahārāja Dhruva on his planet, the polestar; upakalpitaḥ-is situated; tasya-of that; lāṅgūle-on the tail; prajāpatiḥ-of the name Prajāpati; agniḥ-Agni; indraḥ-Indra; dharmaḥ-Dharma; iti-thus; puccha-mūle-at the base of the tail; dhātā vidhātā-the demigods known as Dhātā and Vidhātā; ca-also; kaṭyām-on the hip; sapta-ṛṣayaḥ-the seven saintly sages; tasya-of that; dakṣiṇa-āvarta-kuṇḍalī-bhūta-śarīrasya-whose body is like a coil turning toward the right side; yāni-which; udagayanāni-marking the northern courses; dakṣiṇa-pārśve-on the right side; tu-but; nakṣatrāṇi-constellations; upakalpayanti-are situated; dakṣiṇa-āyanāni-the fourteen stars, from Puṣyā to Uttarāṣāḍhā, marking the northern course; tu-but; savye-on the left side; yathā-just like; śiśumārasya-of the dolphin; kuṇḍalā-bhoga-sanniveśasya-whose body appears like a coil; pārśvayoḥ-on the sides; ubhayoḥ-both; api-certainly; avayavāḥ-the limbs; samasaṅkhyāḥ-of equal number (fourteen); bhavanti-are; pṛṣṭhe-on the back; tu-of course; ajavīthī-the first three stars marking the southern route (Mūlā, Pūrvaṣāḍhā and Uttarāṣāḍhā); ākāśa-gaṅgā-the Ganges in the sky (the Milky Way); ca-also; udarataḥ-on the abdomen.

This form of the śiśumāra has its head downward and its body coiled. On the end of its tail is the planet of Dhruva, on the body of its tail are the planets of the demigods Prajāpati, Agni, Indra and Dharma, and at the base of its tail are the planets of the demigods Dhātā and Vidhātā. Where the hips might be on the śiśumāra are the seven saintly sages like Vasiṣṭha and Aṅgirā. The coiled body of the Śiśumāra-cakra turns toward its right side, on which the fourteen constellations from Abhijit to Punarvasu are located. On its left side are the fourteen stars from Puṣyā to Uttarāṣāḍhā. Thus its body is balanced because its sides are occupied by an equal number of stars. On the back of the śiśumāra is the group of stars known as Ajavīthī, and on its abdomen is the Ganges that flows in the sky [the Milky Way].

TEXT 6

punarvasu-puṣyau dakṣiṇa-vāmayoḥ śroṇyor ārdrāśleṣe ca dakṣiṇa-vāmayoḥ paścimayoḥ pādayor abhijid-uttarāṣāḍhe dakṣiṇa-vāmayor nāsikayor yathā-saṅkhyaṁ śravaṇa-pūrvāṣāḍhe dakṣiṇa-vāmayor locanayor dhaniṣṭhā mūlaṁ ca dakṣiṇa-vāmayoḥ karṇayor maghādīny aṣṭa nakṣatrāṇi dakṣiṇāyanāni vāma-pārśva-vaṅkriṣu yuñjīta tathaiva mṛga-śīrṣādīny udagayanāni dakṣiṇa-pārśva-vaṅkriṣu prātilomyena prayuñjīta śatabhiṣā-jyeṣṭhe skandhayor dakṣiṇa-vāmayor nyaset.

SYNONYMS

punarvasu-the star named Punarvasu; puṣyau-and the star named Puṣyā; dakṣiṇa-vāmayoḥ-on the right and left; śroṇyoḥ-loins; ārdrā-the star named Ārdrā; aśleṣe-the star named Aśleṣā; ca-also; dakṣiṇa-vāmayoḥ-at the right and left; paścimayoḥ-behind; pādayoḥ-feet; abhijit-uttarāṣāḍhe-the stars named Abhijit and Uttarāṣāḍhā; dakṣiṇa-vāmayoḥ-on the right and left; nāsikayoḥ-nostrils; yathā-saṅkhyam-according to numerical order; śravaṇa-pūrvāṣāḍhe-the stars named Śravaṇā and Pūrvāṣāḍhā; dakṣiṇa-vāmayoḥ-at the right and left; locanayoḥ-eyes; dhaniṣṭhā mūlam ca-and the stars named Dhaniṣṭhā and Mūlā; dakṣiṇa-vāmayoḥ-at the right and left; karṇayoḥ-ears; maghā-ādīni-the stars such as Maghā; aṣṭa nakṣatrāṇi-eight stars; dakṣiṇa-āyanāni-which mark the southern course; vāma-pārśva-of the left side; vaṅkriṣu-at the ribs; yuñjīta-may place; tathā eva-similarly; mṛga-śīrṣā-ādīni-such as Mṛgaśīrṣā; udagayanāni-marking the northern course; dakṣiṇa-pārśva-vaṅkriṣu-on the right side; prātilomyena-in the reverse order; prayuñjīta-may place; śatabhiṣā-Śatabhiṣā; jyeṣṭhe-Jyeṣṭhā; skandhayoḥ-on the two shoulders; dakṣiṇa-vāmayoḥ-right and left; nyaset-should place.

On the right and left sides of where the loins might be on the Śiśumāra-cakra are the stars named Punarvasu and Puṣyā. Ārdrā and Aśleṣā are on its right and left feet, Abhijit and Uttarāṣāḍhā are on its right and left nostrils, Śravaṇā and Pūrvāṣāḍhā are at its right and left eyes, and Dhaniṣṭhā and Mūlā are on its right and left ears. The eight stars from Maghā to Anurādhā, which mark the southern course, are on the ribs of the left of its body, and the eight stars from Mṛgaśīrṣā to Pūrvabhādra, which mark the northern course, are on the ribs on the right side. Śatabhiṣā and Jyeṣṭhā are on the right and left shoulders.

TEXT 7

uttarā-hanāv agastir adharā-hanau yamo mukheṣu cāṅgārakaḥ śanaiścara upasthe bṛhaspatiḥ kakudi vakṣasy ādityo hṛdaye nārāyaṇo manasi candro nābhyām uśanā stanayor aśvinau budhaḥ prāṇāpānayo rāhur gale ketavaḥ sarvāṅgeṣu romasu sarve tārā-gaṇāḥ.

SYNONYMS

uttarā-hanau-on the upper jaw; agastiḥ-the star named Agasti; adharā-hanau-on the lower jaw; yamaḥ-Yamarāja; mukheṣu-on the mouth; ca-also; aṅgārakaḥ-Mars; śanaiścaraḥ-Saturn; upasthe-on the genitals; bṛhaspatiḥ-Jupiter; kakudi-on the back of the neck; vakṣasi-on the chest; ādityaḥ-the sun; hṛdaye-within the heart; nārāyaṇaḥ-Lord Nārāyaṇa; manasi-in the mind; candraḥ-the moon; nābhyām-on the navel; uśanā-Venus; stanayoḥ-on the two breasts; aśvinau-the two stars named Aśvin; budhaḥ-Mercury; prāṇāpānayoḥ-in the inner airs known as prāṇa and apāna; rāhuḥ-the planet Rāhu; gale-on the neck; ketavaḥ-comets; sarva-aṅgeṣu-all over the body; romasu-in the pores of the body; sarve-all; tārā-gaṇāḥ-the numerous stars.

On the upper chin of the śiśumāra is Agasti; on its lower chin, Yamarāja; on its mouth, Mars; on its genitals, Saturn; on the back of its neck, Jupiter; on its chest, the sun; and within the core of its heart, Nārāyaṇa. Within its mind is the moon; on its navel, Venus; and on its breasts, the Aśvinī-kumāras. Within its life air, which is known as prāṇāpāna, is Mercury, on its neck is Rāhu, all over its body are comets, and in its pores are the numerous stars.

TEXT 8

etad u haiva bhagavato viṣṇoḥ sarva-devatāmayaṁ rūpam aharahaḥ sandhyāyāṁ prayato vāgyato nirīkṣamāṇa upatiṣṭheta namo jyotir-lokāya kālāyanāyānimiṣāṁ pataye mahā-puruṣāyābhidhīmahīti.

SYNONYMS

etat-this; u ha-indeed; eva-certainly; bhagavataḥ-of the Supreme Personality of Godhead; viṣṇoḥ-of Lord Viṣṇu; sarva-devatā-mayam-consisting of all the demigods; rūpam-form; ahaḥ-ahaḥ-always; sandhyāyām-in the morning, noon and evening; prayataḥ-meditating upon; vāgyataḥ-controlling the words; nirīkṣamāṇaḥ-observing; upatiṣṭheta-one should worship; namaḥ-respectful obeisances; jyotiḥ-lokāya-unto the resting place of all the planetary systems; kālāyanāya-in the form of supreme time; animiṣām-of the demigods; pataye-unto the master; mahā-puruṣāya-unto the Supreme person; abhidhīmahi-let us meditate; iti-thus.

My dear King, the body of the śiśumāra, as thus described, should be considered the external form of Lord Viṣṇu, the Supreme Personality of Godhead. Morning, noon and evening, one should silently observe the form of the Lord as the Śiśumāra-cakra and worship Him with this mantra: "O Lord who has assumed the form of time! O resting place of all the planets moving in different orbits! O master of all demigods, O Supreme Person, I offer my respectful obeisances unto You and meditate upon You."

TEXT 9

graharkṣatārāmayam ādhidaivikaṁ

pāpāpahaṁ mantra-kṛtāṁ tri-kālam

namasyataḥ smarato vā tri-kālaṁ

naśyeta tat-kālajam āśu pāpam

SYNONYMS

graha-ṛkṣa-tārā-mayam-consisting of all the planets and stars; ādhidaivikam-the leader of all the demigods; pāpa-apaham-the killer of sinful reactions; mantra-kṛtām-of those who chant the mantra mentioned above; tri-kālam-three times; namasyataḥ-offering obeisances; smarataḥ-meditating; vā-or; tri-kālam-three times; naśyeta-destroys; tat-kāla-jam-born at that time; āśu-very quickly; pāpam-all sinful reactions.

The body of the Supreme Lord, Viṣṇu, which forms the Śiśumāra-cakra, is the resting place of all the demigods and all the stars and planets. One who chants this mantra to worship that Supreme Person three times a day-morning, noon and evening-will surely be freed from all sinful reactions. If one simply offers his obeisances to this form or remembers this form three times a day, all his recent sinful activities will be destroyed.

Summarizing the entire description of the planetary systems of the universe, Śrīla Viśvanātha Cakravartī Ṭhākura says that one who is able to meditate upon this arrangement as the virāṭ-rūpa, or viśva-rūpa, the external body of the Supreme Personality of Godhead, and worship Him three times a day by meditation will always be free from all sinful reactions. Viśvanātha Cakravartī Ṭhākura estimates that Dhruvaloka, the polestar, is 3,800,000 yojanas above the sun. Above Dhruvaloka by 10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yojanas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka, and above Tapoloka by 120,000,000 yojanas is Satyaloka. Thus the distance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,000 miles. The Vaikuṇṭha planets begin 26,200,000 yojanas (209,600,000 miles) above Satyaloka. Thus the Viṣṇu Purāṇa describes that the covering of the universe is 260,000,000 yojanas (2,080,000,000 miles) away from the sun. The distance from the sun to the earth is lower planetary systems called Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. Below these lower planets by 30,000 yojanas, Śeṣa Nāga is lying on the Garbhodaka Ocean. That ocean is 249,800,000 yojanas deep. Thus the total diameter of the universe is approximately 500,000,000 yojanas, or 4,000,000,000 miles.

Thus end the Bhaktivedanta purports to the Fifth Canto, Twenty-third Chapter of the Śrīmad-Bhāgavatam, entitled "The Śiśumāra planetary System."

Chapter Twenty-four

The Subterranean Heavenly Planets

This chapter describes the planet Rāhu, which is 10,000 yojanas (80,000 miles) below the sun, and it also describes Atala and the other lower planetary systems. Rāhu is situated below the sun and moon. It is between these two planets and the earth. When Rāhu conceals the sun and moon, eclipses occur, either total or partial, depending on whether Rāhu moves in a straight or curving way.

Below Rāhu by another 1,000,000 yojanas are the planets of the Siddhas, Cāraṇas and Vidyādharas, and below these are planets such as Yakṣaloka and Rakṣaloka. Below these planets is the earth, and 70,000 yojanas below the earth are the lower planetary systems-Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. Demons and Rakṣasas live in these lower planetary systems with their wives and children, always engaged in sense gratification and not fearing their next births. The sunshine does not reach these planets, but they are illuminated by jewels fixed upon the hoods of snakes. Because of these shining gems there is practically no darkness. Those living in these planets do not become old or diseased, and they are not afraid of death from any cause but the time factor, the Supreme Personality of Godhead.

In the planet Atala, the yawning of a demon has produced three kinds of women, called svairiṇī (independent), kāmiṇī (lusty) and puṁścalī (very easily subdued by men). Below Atala is the planet Vitala, wherein Lord Śiva and his wife Gaurī reside. Because of their presence, a kind of gold is produced called hāṭaka. Below Vitala is the planet Sutala, the abode of Bali Mahārāja, the most fortunate king. Bali Mahārāja was favored by the Supreme Personality of Godhead, Vāmanadeva, because of his intense devotional service. The Lord went to the sacrificial arena of Bali Mahārāja and begged him for three paces of land, and on this plea the Lord took from him all his possessions. When Bali Mahārāja agreed to all this, the Lord was very pleased, and therefore the Lord serves as his doorkeeper. The description of Bali Mahārāja appears in the Eighth Canto of Śrīmad-Bhāgavatam.

When the Supreme Personality of Godhead offers a devotee material happiness, this is not His real favor. The demigods, who are very puffed up by their material opulence, pray to the Lord only for material happiness, not knowing anything better. Devotees like Prahlāda Mahārāja, however, do not want material happiness. Not to speak of material happiness, they do not want even liberation from material bondage, although one can achieve this liberation simply by chanting the holy name of the Lord, even with improper pronunciation.

Below Sutala is the planet Talātala, the abode of the demon Maya. This demon is always materially happy because he is favored by Lord Śiva, but he cannot achieve spiritual happiness at any time. Below Talātala is the planet Mahātala, where there are many snakes with hundreds and thousands of hoods. Below Mahātala is Rasātala, and below that is Pātāla, where the serpent Vasukī lives with his associates.

TEXT 1

śrī-śuka uvāca

adhastāt savitur yojanāyute svarbhānur nakṣatravac caratīty eke yo 'sāv amaratvaṁ grahatvaṁ cālabhata bhagavad-anukampayā svayam asurāpasadaḥ saiṁhikeyo hy atad-arhas tasya tāta janma karmāṇi copariṣṭād vakṣyāmaḥ.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; adhastāt-below; savituḥ-the sun globe; yojana-a measurement equal to eight miles; ayute-ten thousand; svarbhānuḥ-the planet known as Rāhu; nakṣatra-vat-like one of the stars; carati-is rotating; iti-thus; eke-some who are learned in the Purāṇas; yaḥ-which; asau-that; amaratvam-a lifetime like those of the demigods; grahatvam-a position as one of the chief planets; ca-and; alabhata-obtained; bhagavat-anukampayā-by the compassion of the Supreme Personality of Godhead; svayam-personally; asura-apasadaḥ-the lowest of the asuras; saiṁhikeyaḥ-being the son of Siṁhikā; hi-indeed; a-tat-arhaḥ-not qualified for that position; tasya-his; tāta-O my dear King; janma-birth; karmāṇi-activities; ca-also; upariṣṭāt-later; vakṣyāmaḥ-I shall explain.

Śrī Śukadeva Gosvāmī said: My dear King, some historians, the speakers of the Purāṇas, say that 10,000 yojanas [80,000 miles] below the sun is the planet known as Rāhu, which moves like one of the stars. The presiding deity of that planet, who is the son of Siṁhikā, is the most abominable of all asuras, but although he is completely unfit to assume the position of a demigod or planetary deity, he has achieved that position by the grace of the Supreme Personality of Godhead. Later I shall speak further about him.

TEXT 2

yad adas taraṇer maṇḍalaṁ pratapatas tad vistarato yojanāyutam ācakṣate dvādaśa-sahasraṁ somasya trayodaśa-sahasraṁ rāhor yaḥ parvaṇi tad-vyavadhāna-kṛd vairānubandhaḥ sūryā-candramasāv abhidhāvati.

SYNONYMS

yat-which; adaḥ-that; taraṇeḥ-of the sun; maṇḍalam-globe; pratapataḥ-which is always distributing heat; tat-that; vistarataḥ-in terms of width; yojana-a distance of eight miles; ayutam-ten thousand; ācakṣate-they estimate; dvādaśa-sahasram-20,000 yojanas (160,000 miles); somasya-of the moon; trayodaśa-thirty; sahasram-one thousand; rāhoḥ-of the planet Rāhu; yaḥ-which; parvaṇi-on occasion; tat-vyavadhāna-kṛt-who created an obstruction to the sun and moon at the time of the distribution of nectar; vaira-anubandhaḥ-whose intentions are inimical; sūryā-the sun; candramasau-and the moon; abhidhāvati-runs after them on the full-moon night and the dark-moon day.

The sun globe, which is a source of heat, extends for 10,000 yojanas [80,000 miles]. The moon extends for 20,000 yojanas [160,000 miles], and Rāhu extends for 30,000 yojanas [240,000 miles]. Formerly, when nectar was being distributed, Rāhu tried to create dissension between the sun and moon by interposing himself between them. Rāhu is inimical toward both the sun and the moon, and therefore he always tries to cover the sunshine and moonshine on the dark-moon day and full-moon night.

As stated herein, the sun extends for 10,000 yojanas, and the moon extends for twice that, or 20,000 yojanas. The word dvādaśa should be understood to mean twice as much as ten, or twenty. In the opinion of Vijayadhvaja, the extent of Rāhu should be twice that of the moon, or text of the Bhāgavatam, Vijayadhvaja cites the following quotation concerning Rāhu; rāhu-soma-ravīṇāṁ tu maṇḍalā dvi-guṇoktitām. This means that Rāhu is twice as large as the moon, which is twice as large as the sun. This is the conclusion of the commentator Vijayadhvaja.

TEXT 3

tan niśamyobhayatrāpi bhagavatā rakṣaṇāya prayuktaṁ sudarśanaṁ nāma bhāgavataṁ dayitam astraṁ tat tejasā durviṣahaṁ muhuḥ parivartamānam abhyavasthito muhūrtam udvijamānaś cakita-hṛdaya ārād eva nivartate tad uparāgam iti vadanti lokāḥ.

SYNONYMS

tat-that situation; niśamya-hearing; ubhayatra-around both the sun and moon; api-indeed; bhagavatā-by the Supreme Personality of Godhead; rakṣaṇāya-for their protection; prayuktam-engaged; sudarśanam-the wheel of Kṛṣṇa; nāma-named; bhāgavatam-the most confidential devotee; dayitam-the most favorite; astram-weapon; tat-that; tejasā-by its effulgence; durviṣaham-unbearable heat; muhuḥ-repeatedly; parivartamānam-moving around the sun and moon; abhyavasthitaḥ-situated; muhūrtam-for a muhūrta (forty-eight minutes); udvijamānaḥ-whose mind was full of anxieties; cakita-frightened; hṛdayaḥ-the core of whose heart; ārāt-to a distant place; eva-certainly; nivartate-flees; tat-that situation; uparāgam-an eclipse; iti-thus; vadanti-they say; lokāḥ-the people.

After hearing from the sun and moon demigods about Rāhu's attack, the Supreme Personality of Godhead, Viṣṇu, engages His disc, known as the Sudarśana cakra, to protect them. The Sudarśana cakra is the Lord's most beloved devotee and is favored by the Lord. The intense heat of its effulgence, meant for killing non-Vaiṣṇavas, is unbearable to Rāhu, and he therefore flees in fear of it. During the time Rāhu disturbs the sun or moon, there occurs what people commonly know as an eclipse.

The Supreme Personality of Godhead, Viṣṇu, is always the protector of His devotees, who are also known as demigods. The controlling demigods are most obedient to Lord Viṣṇu, although they also want material sense enjoyment, and that is why they are called demigods, or almost godly. Although Rāhu attempts to attack both the sun and the moon, they are protected by Lord Viṣṇu. Being very afraid of Lord Viṣṇu's cakra, Rāhu cannot stay in front of the sun or moon for more than a muhūrta (forty-eight minutes). The phenomenon that occurs when Rāhu blocks the light of the sun or moon is called an eclipse. The attempt of the scientists of this earth to go to the moon is as demoniac as Rāhu's attack. Of course. their attempts will be failures because no one can enter the moon or sun so easily. Like the attack of Rāhu, such attempts will certainly be failures.

TEXT 4

tato 'dhastāt siddha-cāraṇa-vidyādharāṇāṁ sadanāni tāvan mātra eva.

SYNONYMS

tataḥ-the planet Rāhu; adhastāt-below; siddha-cāraṇa-of the planets known as Siddhaloka and Cāraṇaloka; vidyādharāṇām-and the planets of the Vidyādharas; sadanāni-the residential places; tāvat mātra-only that much distance (eighty thousand miles); eva-indeed.

Below Rāhu by 10,000 yojanas [80,000 miles] are the planets known as Siddhaloka, Cāraṇaloka and Vidyādhara-loka.

It is said that the residents of Siddhaloka, being naturally endowed with the powers of yogīs, can go from one planet to another by their natural mystic powers without using airplanes or similar machines.

TEXT 5

tato 'dhastād yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānāṁ vihārājiram antarikṣaṁ yāvad vāyuḥ pravāti yāvan meghā upalabhyante.

SYNONYMS

tataḥ adhastāt-beneath the planets occupied by the Siddhas, Cāraṇas and Vidyādharas; yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānām-of Yakṣas, Rākṣasas, Piśācas, ghosts and so on; vihāra-ajiram-the place of sense gratification; antarikṣam-in the sky or outer space; yāvat-as far as; vāyuḥ-the wind; pravāti-blows; yāvat-as far as; meghāḥ-the clouds; upalabhyante-are seen.

Beneath Vidyādhara-loka, Cāraṇaloka and Siddhaloka, in the sky called antarikṣa, are the places of enjoyment for the Yakṣas, Rākṣasas, Piśācas, ghosts and so on. Antarikṣa extends as far as the wind blows and the clouds float in the sky. Above this there is no more air.

TEXT 6

tato 'dhastāc chata-yojanāntara iyaṁ pṛthivī yāvad dhaṁsa-bhāsa-śyena-suparṇādayaḥ patattri-pravarā utpatantīti.

SYNONYMS

tataḥ adhastāt-beneath that; śata-yojana-of one hundred yojanas; antare-by an interval; iyam-this; pṛthivī-planet earth; yāvat-as high as; haṁsa-swans; bhāsa-vultures; śyena-eagles; suparṇa-ādayaḥ-and other birds; patattri-pravarāḥ-the chief among birds; utpatanti-can fly; iti-thus.

Below the abodes of the Yakṣas and Rākṣasas by a distance of 100 yojanas [800 miles] is the planet earth. Its upper limits extend as high as swans, hawks, eagles and similar large birds can fly.

TEXT 7

upavarṇitaṁ bhūmer yathā-sanniveśāvasthānam avaner apy adhastāt sapta bhū-vivarā ekaikaśo yojanāyutāntareṇāyāma-vistāreṇopakḷptā atalaṁ vitalaṁ sutalaṁ talātalaṁ mahātalaṁ rasātalaṁ pātālam iti.

SYNONYMS

upavarṇitam-stated previously; bhūmeḥ-of the planet earth; yathā-sanniveśa-avasthānam-according to the arrangement of the different places; avaneḥ-the earth; api-certainly; adhastāt-beneath; sapta-seven; bhū-vivarāḥ-other planets; eka-ekaśaḥ-in succession, up to the outer limit of the universe; yojana-ayuta-antareṇa-with an interval of ten thousand yojanas (eighty thousand miles); āyāma-vistāreṇa-by width and length; upakḷptāḥ-situated; atalam-named Atala; vitalam-Vitala; sutalam-Sutala; talātalam-Talātala; mahātalam-Mahātala; rasātalam-Rasātala; pātālam-Pātāla; iti-thus.

My dear King, beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. I have already explained the situation of the planetary systems of earth. The width and length of the seven lower planetary systems are calculated to be exactly the same as those of earth.

TEXT 8

eteṣu hi bila-svargeṣu svargād apy adhika-kāma-bhogaiśvaryānanda-bhūti-vibhūtibhiḥ susamṛddha-bhavanodyānākrīḍa-vihāreṣu daitya-dānava-kādraveyā nitya-pramuditānurakta-kalatrāpatya-bandhu-suhṛd-anucarā gṛha-pataya īśvarād apy apratihata-kāmā māyā-vinodā nivasanti.

SYNONYMS

eteṣu-in these; hi-certainly; bila-svargeṣu-known as the heavenly subterranean worlds; svargāt-than the heavenly planets; api-even; adhika-a greater quantity; kāma-bhoga-enjoyment of sense gratification; aiśvarya-ānanda-bliss due to opulence; bhūti-influence; vibhūtibhiḥ-by those things and wealth; su-samṛddha-improved; bhavana-houses; udyāna-gardens; ākrīḍa-vihāreṣu-in places for different types of sense gratification; daitya-the demons; dānava-ghosts; kādraveyāḥ-snakes; nitya-who are always; pramudita-overjoyed; anurakta-because of attachment; kalatra-to wife; apatya-children; bandhu-family relations; suhṛt-friends; anucarāḥ-followers; gṛha-patayaḥ-the heads of the households; īśvarāt-than those more capable, like the demigods; api-even; apratihata-kāmāḥ-whose fulfillment of lusty desires is unimpeded; māyā-illusory; vinodāḥ-who feel happiness; nivasanti-live.

In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influence. Most of the residents of these planets, who are known as Daityas, Dānavas and Nāgas, live as householders. Their wives, children, friends and society are all fully engaged in illusory, material happiness. The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness.

According to the statements of Prahlāda Mahārāja, material enjoyment is māyā-sukha, illusory enjoyment. A Vaiṣṇava is full of anxieties for the deliverance of all living entities from such false enjoyment. Prahlāda Mahārāja says, māyā-sukhāya bharam udvahato vimūḍhān: [SB 7.9.43] these fools (vimūḍhas) are engaged in material happiness, which is surely temporary. Whether in the heavenly planets, the lower planets or the earthly planets, people are engrossed in temporary, material happiness, forgetting that in due course of time they have to change their bodies according to the material laws and suffer the repetition of birth, death, old age and disease. Not caring what will happen in the next birth, gross materialists are simply busy enjoying during the present short span of life. A Vaiṣṇava is always anxious to give all such bewildered materialists the real happiness of spiritual bliss.

TEXT 9

yeṣu mahārāja mayena māyāvinā vinirmitāḥ puro nānā-maṇi-pravara-praveka-viracita-vicitra-bhavana-prākāra-gopura-sabhā-caitya-catvarāyatanādibhir nāgāsura-mithuna-pārāvata-śuka-sārikākīrṇa-kṛtrima-bhūmibhir vivareśvara-gṛhottamaiḥ samalaṅkṛtāś cakāsati.

SYNONYMS

yeṣu-in those lower planetary systems; mahā-rāja-O my dear King; mayena-by the demon named Maya; māyā-vinā-possessing advanced knowledge in the construction of material comforts; vinirmitāḥ-constructed; puraḥ-cities; nānā-maṇi-pravara-of valuable gems; praveka-with excellent; viracita-constructed; vicitra-wonderful; bhavana-houses; prākāra-walls; gopura-gates; sabhā-legislative meeting rooms; caitya-temples; catvara-schools; āyatana-ādibhiḥ-with hotels or recreation halls and so on; nāga-of living entities with snakelike bodies; asura-of demons, or godless persons; mithuna-by couples; pārāvata-pigeons; śuka-parrots; sārikā-mynas; ākīrṇa-crowded; kṛtrima-artificial; bhūmibhiḥ-possessing areas; vivara-īśvara-of the leaders of the planets; gṛha-uttamaiḥ-with first-class houses; samalaṅkṛtāḥ-decorated; cakāsati-shine magnificently.

My dear King, in the imitation heavens known as bila-svarga there is a great demon named Maya Dānava, who is an expert artist and architect. He has constructed many brilliantly decorated cities. There are many wonderful houses, walls, gates, assembly houses, temples, yards and temple compounds, as well as many hotels serving as residential quarters for foreigners. The houses for the leaders of these planets are constructed with the most valuable jewels, and they are always crowded with living entities known as Nāgas and Asuras, as well as many pigeons, parrots and similar birds. All in all, these imitation heavenly cities are most beautifully situated and attractively decorated.

TEXT 10

udyānāni cātitarāṁ mana-indriyānandibhiḥ kusuma-phala-stabaka-subhaga-kisalayāvanata-rucira-viṭapa-viṭapināṁ latāṅgāliṅgitānāṁ śrībhiḥ samithuna-vividha-vihaṅgama-jalāśayānām amala-jala-pūrṇānāṁ jhaṣakulollaṅghana-kṣubhita-nīra-nīraja-kumuda-kuva-laya-kahlāra-nīlotpala-lohita-śatapatrādi-vaneṣu kṛta-niketanānām eka-vihārākula-madhura-vividha-svanādibhir indriyotsavair amara-loka-śriyam atiśayitāni.

SYNONYMS

udyānāni-the gardens and parks; ca-also; atitarām-greatly; manaḥ-to the mind; indriya-and to the senses; ānandibhiḥ-which cause pleasure; kusuma-by flowers; phala-of fruits; stabaka-bunches; subhaga-very beautiful; kisalaya-new twigs; avanata-bent low; rucira-attractive; viṭapa-possessing branches; viṭapinām-of trees; latā-aṅga-āliṅgitānām-which are embraced by the limbs of creepers; śrībhiḥ-by the beauty; sa-mithuna-in pairs; vividha-varieties; vihaṅgama-frequented by birds; jala-āśayānām-of reservoirs of water; amala-jala-pūrṇānām-full of clear and transparent water; jhaṣa-kula-ullaṅghana-by the jumping of different fish; kṣubhita-agitated; nīra-in the water; nīraja-of lotus flowers; kumuda-lilies; kuvalaya-flowers named kuvalaya; kahlāra-kahlāra flowers; nīla-utpala-blue lotus flowers; lohita-red; śata-patra-ādi-lotus flowers with a hundred petals and so on; vaneṣu-in forests; kṛta-niketanānām-of birds that have made their nests; eka-vihāra-ākula-full of uninterrupted enjoyment; madhura-very sweet; vividha-varieties; svana-ādibhiḥ-by vibrations; indriya-utsavaiḥ-invoking sense enjoyment; amara-loka-śriyam-the beauty of the residential places of the demigods; atiśayitāni-surpassing.

The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets. The trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits and flowers, and therefore they appear extraordinarily beautiful. That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratification. There are many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuvalayas, kahlāras and blue and red lotuses. Pairs of cakravākas and many other water birds nest in the lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the senses.

TEXT 11

yatra ha vāva na bhayam aho-rātrādibhiḥ kāla-vibhāgair upalakṣyate.

SYNONYMS

yatra-where; ha vāva-certainly; na-not; bhayam-fearfulness; ahaḥ-rātra-ādibhiḥ-because of days and nights; kāla-vibhāgaiḥ-the divisions of time; upalakṣyate-is experienced.

Since there is no sunshine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist.

TEXT 12

yatra hi mahāhi-pravara-śiro-maṇayaḥ sarvaṁ tamaḥ prabādhante.

SYNONYMS

yatra-where; hi-indeed; mahā-ahi-of great serpents; pravara-of the best; śiraḥ-maṇayaḥ-the gems on the hoods; sarvam-all; tamaḥ-darkness; prabādhante-drive away.

Many great serpents reside there with gems on their hoods, and the effulgence of these gems dissipates the darkness in all directions.

TEXT 13

na vā eteṣu vasatāṁ divyauṣadhi-rasa-rasāyanānna-pāna-snānādibhir ādhayo vyādhayo valī-palita-jarādayaś ca deha-vaivarṇya-daurgandhya-sveda-klama-glānir iti vayo 'vasthāś ca bhavanti.

SYNONYMS

na-not; vā-either; eteṣu-in these planets; vasatām-of those residing; divya-wonderful; auṣadhi-of herbs; rasa-the juices; rasāyana-and elixirs; anna-by eating; pāna-drinking; snāna-ādibhiḥ-by bathing in and so on; ādhayaḥ-mental troubles; vyādhayaḥ-diseases; valī-wrinkles; palita-grey hair; jarā-old age; ādayaḥ-and so on; ca-and; deha-vaivarṇya-the fading of bodily luster; daurgandhya-bad odor; sveda-perspiration; klama-fatigue; glāniḥ-lack of energy; iti-thus; vayaḥ avasthāḥ-miserable conditions due to increasing age; ca-and; bhavanti-are.

Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. They have no experience of grey hair, wrinkles or invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age.

TEXT 14

na hi teṣāṁ kalyāṇānāṁ prabhavati kutaścana mṛtyur vinā bhagavat-tejasaś cakrāpadeśāt.

SYNONYMS

na hi-not; teṣām-of them; kalyāṇānām-who are by nature auspicious; prabhavati-able to influence; kutaścana-from anywhere; mṛtyuḥ-death; vinā-except; bhagavat-tejasaḥ-of the energy of the Supreme Personality of Godhead; cakra-apadeśāt-from that weapon named the Sudarśana cakra.

They live very auspiciously and do not fear death from anything but death's established time, which is the effulgence of the Sudarśana cakra of the Supreme Personality of Godhead.

This is the defect of material existence. Everything in the subterranean heavens is very nicely arranged. There are well situated residential quarters, there is a pleasing atmosphere, and there are no bodily inconveniences or mental anxieties, but nevertheless those who live there have to take another birth according to karma. Persons whose minds are dull cannot understand this defect of a materialistic civilization aiming at material comforts. One may make his living conditions very pleasing for the senses, but despite all favorable conditions, one must in due course of time meet death. The members of a demoniac civilization endeavor to make their living conditions very comfortable, but they cannot check death. The influence of the Sudarśana cakra will not allow their so-called material happiness to endure.

TEXT 15

yasmin praviṣṭe 'sura-vadhūnāṁ prāyaḥ puṁsavanāni bhayād eva sravanti patanti ca.

SYNONYMS

yasmin-where; praviṣṭe-when entered; asura-vadhūnām-of the wives of those demons; prāyaḥ-almost always; puṁsavanāni-fetuses; bhayāt-because of fear; eva-certainly; sravanti-slip out; patanti-fall down; ca-and.

When the Sudarśana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.

TEXT 16

athātale maya-putro 'suro balo nivasati yena ha vā iha sṛṣṭāḥ ṣaṇ-ṇavatir māyāḥ kāścanādyāpi māyāvino dhārayanti yasya ca jṛmbhamāṇasya mukhatas trayaḥ strī-gaṇā udapadyanta svairiṇyaḥ kāminyaḥ puṁścalya iti yā vai bilāyanaṁ praviṣṭaṁ puruṣaṁ rasena hāṭakākhyena sādhayitvā sva-vilāsāvalokanānurāga-smita-saṁlāpopagūhanādibhiḥ svairaṁ kila ramayanti yasminn upayukte puruṣa īśvaro 'haṁ siddho 'ham ity ayuta-mahā-gaja-balam ātmānam abhimanyamānaḥ katthate madāndha iva.

SYNONYMS

atha-now; atale-on the planet named Atala; maya-putraḥ asuraḥ-the demon son of Maya; balaḥ-Bala; nivasati-resides; yena-by whom; ha vā-indeed; iha-in this; sṛṣṭāḥ-propagated; ṣaṭ-ṇavatiḥ-ninety-six; māyāḥ-varieties of illusion; kāścana-some; adya api-even today; māyā-vinaḥ-those who know the art of magical feats (like manufacturing gold); dhārayanti-utilize; yasya-of whom; ca-also; jṛmbhamāṇasya-while yawning; mukhataḥ-from the mouth; trayaḥ-three; strī-gaṇāḥ-varieties of women; udapadyanta-were generated; svairiṇyaḥ-svairiṇī (one who only marries in her same class); kāminyaḥ-kāmiṇī (one who, being lusty, marries men from any group); puṁścalyaḥ-puṁścalī (one who wants to go from one husband to another); iti-thus; yāḥ-who; vai-certainly; bila-ayanam-the subterranean planets; praviṣṭam-entering; puruṣam-a male; rasena-by a juice; hāṭaka-ākhyena-made from an intoxicating herb known as hāṭaka; sādhayitvā-making sexually fit; sva-vilāsa-for their personal sense gratification; avalokana-by glances; anurāga-lustful; smita-by smiling; saṁlāpa-by talking; upagūhana-ādibhiḥ-and by embracing; svairam-according to their own desire; kila-indeed; ramayanti-enjoy sex pleasure; yasmin-which; upayukte-when used; puruṣaḥ-a man; īśvaraḥ aham-I am the most powerful person; siddhaḥ aham-I am the greatest and most elevated person; iti-thus; ayuta-ten thousand; mahā-gaja-of big elephants; balam-the strength; ātmānam-himself; abhimanyamānaḥ-being full of pride; katthate-they say; mada-andhaḥ-blinded by false prestige; iva-like.

My dear King, now I shall describe to you the lower planetary systems, one by one, beginning from Atala. In Atala there is a demon, the son of Maya Dānava named Bala, who created ninety-six kinds of mystic power. Some so-called yogīs and svāmīs take advantage of this mystic power to cheat people even today. Simply by yawning, the demon Bala created three kinds of women, known as svairiṇī, kāmiṇī and puṁścalī. The svairiṇīs like to marry men from their own group, the kāmiṇīs marry men from any group, and the puṁścalīs change husbands one after another. If a man enters the planet of Atala, these women immediately capture him and induce him to drink an intoxicating beverage made with a drug known as hāṭaka [cannabis indica]. This intoxicant endows the man with great sexual prowess, of which the women take advantage for enjoyment. A woman will enchant him with attractive glances, intimate words, smiles of love and then embraces. In this way she induces him to enjoy sex with her to her full satisfaction. Because of his increased sexual power, the man thinks himself stronger than ten thousand elephants and considers himself most perfect. Indeed, illusioned and intoxicated by false pride, he thinks himself God, ignoring impending death.

TEXT 17

tato 'dhastād vitale haro bhagavān hāṭakeśvaraḥ sva-pārṣada-bhūta-gaṇāvṛtaḥ prajāpati-sargopabṛṁhaṇāya bhavo bhavānyā saha mithunī-bhūta āste yataḥ pravṛttā sarit-pravarā hāṭakī nāma bhavayor vīryeṇa yatra citrabhānur mātariśvanā samidhyamāna ojasā pibati tan niṣṭhyūtaṁ hāṭakākhyaṁ suvarṇaṁ bhūṣaṇenāsurendrāvarodheṣu puruṣāḥ saha puruṣībhir dhārayanti.

SYNONYMS

tataḥ-the planet Atala; adhastāt-beneath; vitale-on the planet; haraḥ-Lord Śiva; bhagavān-the most powerful personality; hāṭakeśvaraḥ-the master of gold; sva-pārṣada-by his own associates; bhūta-gaṇa-who are ghostly living beings; āvṛtaḥ-surrounded; prajāpati-sarga-of the creation of Lord Brahmā; upabṛṁhaṇāya-to increase the population; bhavaḥ-Lord Śiva; bhavānyā saha-with his wife, Bhavānī; mithunī-bhūtaḥ-being united in sex; āste-remains; yataḥ-from that planet (Vitala); pravṛttā-being emanated; sarit-pravarā-the great river; hāṭakī-Hāṭakī; nāma-named; bhavayoḥ vīryeṇa-due to the semina and ovum of Lord Śiva and Bhavānī; yatra-where; citra-bhānuḥ-the fire-god; mātariśvanā-by the wind; samidhyamānaḥ-being brightly inflamed; ojasā-with great strength; pibati-drinks; tat-that; niṣṭhyūtam-spit out with a hissing sound; hāṭaka-ākhyam-named Hāṭaka; suvarṇam-gold; bhūṣaṇena-by different types of ornaments; asura-indra-of the great asuras; avarodheṣu-in the homes; puruṣāḥ-the males; saha-with; puruṣībhiḥ-their wives and women; dhārayanti-wear.

The next planet below Atala is Vitala, wherein Lord Śiva, who is known as the master of gold mines, lives with his personal associates, the ghosts and similar living entities. Lord Śiva, as the progenitor, engages in sex with Bhavānī, the progenitress, to produce living entities, and from the mixture of their vital fluid the river named Hāṭakī is generated. When fire, being made to blaze by the wind, drinks of this river and then sizzles and spits it out, it produces gold called Hāṭaka. The demons who live on that planet with their wives decorate themselves with various ornaments made from that gold, and thus they live there very happily.

It appears that when Bhava and Bhavānī, Lord Śiva and his wife, unite sexually, the emulsification of their secretions creates a chemical which when heated by fire can produce gold. It is said that the alchemists of the medieval age tried to prepare gold from base metal, and Śrīla Sanātana Gosvāmī also states that when bell metal is treated with mercury, it can produce gold. Śrīla Sanātana Gosvāmī mentions this in regard to the initiation of low-class men to turn them into brāhmaṇas. Sanātana Gosvāmī said:

yathā kāñcanatāṁ yāti
kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena
dvijatvaṁ jāyate nṛṇām

"As one can transform kaṁsa, or bell metal, into gold by treating it with mercury, one can also turn a lowborn man into a brāhmaṇa by initiating him properly into Vaiṣṇava activities." The International Society for Krishna Consciousness is trying to turn mlecchas and yavanas into real brāhmaṇas by properly initiating them and stopping them from engaging in meat-eating, intoxication, illicit sex and gambling. One who stops these four principles of sinful activity and chants the Hare Kṛṣṇa mahā-mantra can certainly become a pure brāhmaṇa through the process of bona fide initiation, as suggested by Śrīla Sanātana Gosvāmī.

Apart from this, if one takes a hint from this verse and learns how to mix mercury with bell metal by properly heating and melting them, one can get gold very cheaply. The alchemists of the medieval age tried to manufacture gold, but they were unsuccessful, perhaps because they did not follow the right instructions.

TEXT 18

tato 'dhastāt sutale udāra-śravāḥ puṇya-śloko virocanātmajo balir bhagavatā mahendrasya priyaṁ cikīrṣamāṇenāditer labdha-kāyo bhūtvā vaṭu-vāmana-rūpeṇa parākṣipta-loka-trayo bhagavad-anukampayaiva punaḥ praveśita indrādiṣv avidyamānayā susamṛddhayā śriyābhijuṣṭaḥ sva-dharmeṇārādhayaṁs tam eva bhagavantam ārādhanīyam apagata-sādhvasa āste 'dhunāpi.

SYNONYMS

tataḥ adhastāt-beneath the planet known as Vitala; sutale-on the planet known as Sutala; udāra-śravāḥ-very greatly celebrated; puṇya-ślokaḥ-very pious and advanced in spiritual consciousness; virocana-ātmajaḥ-the son of Virocana; baliḥ-Bali Mahārāja; bhagavatā-by the Supreme Personality of Godhead; mahā-indrasya-of the King of heaven, Indra; priyam-the welfare; cikīrṣamāṇena-desiring to perform; āditeḥ-from Aditi; labdha-kāyaḥ-having obtained His body; bhūtvā-appearing; vaṭu-brahmacāri; vāmana-rūpeṇa-in the form of a dwarf; parākṣipta-wrested away; loka-trayaḥ-the three worlds; bhagavat-anukampayā-by the causeless mercy of the Supreme Personality of Godhead; eva-certainly; punaḥ-again; praveśitaḥ-caused to enter; indra-ādiṣu-even among the demigods like the King of heaven; avidyamānayā-not existing; susamṛddhayā-much enriched by such exalted opulence; śriyā-by good fortune; abhijuṣṭaḥ-being blessed; sva-dharmeṇa-by discharging devotional service; ārādhayan-worshiping; tam-Him; eva-certainly; bhagavantam-the Supreme Personality of Godhead; ārādhanīyam-who is most worshipable; apagata-sādhvasaḥ-without fear; āste-remains; adhunā api-even today.

Below the planet Vitala is another planet, known as Sutala, where the great son of Mahārāja Virocana, Bali Mahārāja, who is celebrated as the most pious king, resides even now. For the welfare of Indra, the King of heaven, Lord Viṣṇu appeared in the form of a dwarf brahmacārī as the son of Aditi and tricked Bali Mahārāja by begging for only three paces of land but taking all the three worlds. Being very pleased with Bali Mahārāja for giving all his possessions, the Lord returned his kingdom and made him richer than the opulent King Indra. Even now, Bali Mahārāja engages in devotional service by worshiping the Supreme Personality of Godhead in the planet of Sutala.

The Supreme Personality of Godhead is described as Uttamaśloka, "He who is worshiped by the best of selected Sanskrit verses," and His devotees such as Bali Mahārāja are also worshiped by puṇya-śloka, verses that increase one's piety. Bali Mahārāja offered everything to the Lord-his wealth, his kingdom and even his own body (sarvātma-nivedane baliḥ). The Lord appeared before Bali Mahārāja as a brāhmaṇa beggar, and Bali Mahārāja gave Him everything he had. However, Bali Mahārāja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord. Similarly, those who give contributions to expand the activities of the Kṛṣṇa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kṛṣṇa. On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord.

TEXT 19

no evaitat sākṣātkāro bhūmi-dānasya yat tad bhagavaty aśeṣa-jīva-nikāyānāṁ jīva-bhūtātma-bhūte paramātmani vāsudeve tīrthatame pātra upapanne parayā śraddhayā paramādara-samāhita-manasā sampratipāditasya sākṣād apavarga-dvārasya yad bila-nilayaiśvaryam.

SYNONYMS

no-not; eva-indeed; etat-this; sākṣātkāraḥ-the direct result; bhūmi-dānasya-of contribution of land; yat-which; tat-that; bhagavati-unto the Supreme Personality of Godhead; aśeṣa-jīva-nikāyānām-of unlimited numbers of living entities; jīva-bhūta-ātma-bhūte-who is the life and the Supersoul; parama-ātmani-the supreme regulator; vāsudeve-Lord Vāsudeva (Kṛṣṇa); tīrtha-tame-who is the best of all places of pilgrimage; pātre-the most worthy recipient; upapanne-having approached; parayā-by the topmost; śraddhayā-faith; parama-ādara-with great respect; samāhita-manasā-with an attentive mind; sampratipāditasya-which was given; sākṣāt-directly; apavarga-dvārasya-the gate of liberation; yat-which; bila-nilaya-of bila-svarga, the imitation heavenly planets; aiśvaryam-the opulence.

My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.

TEXT 20

yasya ha vāva kṣuta-patana-praskhalanādiṣu vivaśaḥ sakṛn nāmābhigṛṇan puruṣaḥ karma-bandhanam añjasā vidhunoti yasya haiva pratibādhanaṁ mumukṣavo 'nyathaivopalabhante.

SYNONYMS

yasya-of whom; ha vāva-indeed; kṣuta-when in hunger; patana-falling down; praskhalana-ādiṣu-stumbling and so on; vivaśaḥ-being helpless; sakṛt-once; nāma abhigṛṇan-chanting the holy name of the Lord; puruṣaḥ-a person; karma-bandhanam-the bondage of fruitive activity; añjasā-completely; vidhunoti-washes away; yasya-of which; ha-certainly; eva-in this way; pratibādhanam-the repulsion; mumukṣavaḥ-persons desiring liberation; anyathā-otherwise; eva-certainly; upalabhante-are trying to realize.

If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. Karmīs entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom.

It is not a fact that one has to offer his material possessions to the Supreme Personality of Godhead and be liberated before he can engage in devotional service. A devotee automatically attains liberation without separate endeavors. Bali Mahārāja did not get back all his material possessions merely because of his charity to the Lord. One who becomes a devotee, free from material desires and motives, regards all opportunities, both material and spiritual, as benedictions from the Lord, and in this way his service to the Lord is never hampered. Bhukti, material enjoyment, and mukti, liberation, are only by-products of devotional service. A devotee need not work separately to attain mukti. Śrīla Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjaliḥ sevate 'smān: a pure devotee of the Lord does not have to endeavor separately for mukti, because mukti is always ready to serve him.

In this regard, Caitanya-caritāmṛta (Antya 3.177–188) describes Haridāsa Ṭhākura's confirmation of the effect of chanting the holy name of the Lord.

keha bale--'nāma haite haya pāpa-kṣaya'
keha bale--'nāma haite jīvera mokṣa haya'

Some say that by chanting the holy name of the Lord one is freed from all the reactions of sinful life, and others say that by chanting the holy name of the Lord one attains liberation from material bondage.

haridāsa kahena,--"nāmera ei dui phala naya
nāmera phale kṛṣṇa-pade prema upajaya

Haridāsa Ṭhākura, however, said that the desired result of chanting the holy name of the Lord is not that one is liberated from material bondage or freed from the reactions of sinful life. The actual result of chanting the holy name of the Lord is that one awakens his dormant Kṛṣṇa consciousness, his loving service to the Lord.

ānuṣaṅgika phala nāmera--'mukti', 'pāpa-nāśa'
tāhāra dṛṣṭānta yaiche sūryera prakāśa

Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.

ei ślokera artha kara paṇḍitera gaṇa"
sabe kahe,--'tumi kaha artha-vivaraṇa'

He placed a verse before all the learned scholars present, but the learned scholars asked him to state the purport of the verse.

haridāsa kahena,--"yaiche sūryera udaya
udaya nā haite ārambhe tamera haya kṣaya

Haridāsa Ṭhākura said that as the sun begins to rise, it dissipates the darkness of night, even before the sunshine is visible.

caura-preta-rākṣasādira bhaya haya nāśa
udaya haile dharma-karma-ādi parakāśa

Before the sunrise even takes place, the light of dawn destroys the fear of the dangers of the night, such as disturbances by thieves, ghosts and Rākṣasas, and when the sunshine actually appears, one engages in his duties.

aiche nāmodayārambhe pāpa-ādira kṣaya
udaya kaile kṛṣṇa-pade haya premodaya

Similarly, even before one's chanting of the holy name is pure, one is freed from all sinful reactions, and when he chants purely he becomes a lover of Kṛṣṇa.

'mukti' tuccha-phala haya nāmābhāsa haite
ye mukti bhakta nā laya, se kṛṣṇa cāhe dite"

A devotee never accepts mukti, even if Kṛṣṇa offers it. Mukti, freedom from all sinful reactions, is obtained even by nāmābhāsa, or a glimpse of the light of the holy name before its full light is perfectly visible.

The nāmābhāsa stage is between that of nāma-aparādha, or chanting of the holy name with offenses, and pure chanting. There are three stages in chanting the holy name of the Lord. In the first stage, one commits ten kinds of offenses while chanting. In the next stage, nāmābhāsa, the offenses have almost stopped, and one is coming to the platform of pure chanting. In the third stage, when one chants the Hare Kṛṣṇa mantra without offenses, his dormant love for Kṛṣṇa immediately awakens. This is the perfection.

TEXT 21

tad bhaktānām ātmavatāṁ sarveṣām ātmany ātmada ātmatayaiva.

SYNONYMS

tat-that; bhaktānām-of great devotees; ātma-vatām-of self-realized persons like Sanaka and Sanātana; sarveṣām-of all; ātmani-to the Supreme Personality of Godhead, who is the soul; ātma-de-who gives Himself without hesitation; ātmatayā-who is the Supreme Soul, Paramātmā; eva-indeed.

The Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, sells Himself to His devotees such as Nārada Muni. In other words, the Lord gives pure love to such devotees and gives Himself to those who love Him purely. Great, self-realized mystic yogīs such as the four Kumāras also derive great transcendental bliss from realizing the Supersoul within themselves.

The Lord became Bali Mahārāja's doorkeeper not because of his giving everything to the Lord, but because of his exalted position as a lover of the Lord.

TEXT 22

na vai bhagavān nūnam amuṣyānujagrāha yad uta punar ātmānusmṛti-moṣaṇaṁ māyāmaya-bhogaiśvaryam evātanuteti.

SYNONYMS

na-not; vai-indeed; bhagavān-the Supreme Personality of Godhead; nūnam-certainly; amuṣya-unto Bali Mahārāja; anujagrāha-showed His favor; yat-because; uta-certainly; punaḥ-again; ātma-anusmṛti-of remembrance of the Supreme Personality of Godhead; moṣaṇam-which robs one; māyā-maya-an attribute of Māyā; bhoga-aiśvaryam-the material opulence; eva-certainly; ātanuta-extended; iti-thus.

The Supreme Personality of Godhead did not award His mercy to Bali Mahārāja by giving him material happiness and opulence, for these make one forget loving service to the Lord. The result of material opulence is that one can no longer absorb his mind in the Supreme Personality of Godhead.

There are two kinds of opulence. One, which results from one's karma, is material, whereas the other is spiritual. A surrendered soul who fully depends upon the Supreme Personality of Godhead does not want material opulence for sense gratification. Therefore when a pure devotee is seen to possess exalted material opulence, it is not due to his karma. Rather, it is due to his bhakti. In other words, he is in that position because the Supreme Lord wants him to execute service to Him very easily and opulently. The special mercy of the Lord for the neophyte devotee is that he becomes materially poor. This is the Lord's mercy because if a neophyte devotee becomes materially opulent, he forgets the service of the Lord. However, if an advanced devotee is favored by the Lord with opulence, it is not material opulence but a spiritual opportunity. Material opulence offered to the demigods causes forgetfulness of the Lord, but opulence was given to Bali Mahārāja for continuing service to the Lord, which was free from any touch of māyā.

TEXT 23

yat tad bhagavatānadhigatānyopāyena yācñā-cchalenāpahṛta-sva-śarīrāvaśeṣita-loka-trayo varuṇa-pāśaiś ca sampratimukto giri-daryāṁ cāpaviddha iti hovāca.

SYNONYMS

yat-which; tat-that; bhagavatā-by the Supreme Personality of Godhead; anadhigata-anya-upāyena-who is not perceived by other means; yācñā-chalena-by a trick of begging; apahṛta-taken away; sva-śarīra-avaśeṣita-with only his own body remaining; loka-trayaḥ-the three worlds; varuṇa-pāśaiḥ-by the ropes of Varuṇa; ca-and; sampratimuktaḥ-completely bound; giri-daryām-in a cave in a mountain; ca-and; apaviddhaḥ-being detained; iti-thus; ha-indeed; uvāca-said.

When the Supreme Personality of Godhead could see no other means of taking everything away from Bali Mahārāja, He adopted the trick of begging from him and took away all the three worlds. Thus only his body was left, but the Lord was still not satisfied. He arrested Bali Mahārāja, bound him with the ropes of Varuṇa and threw him in a cave in a mountain. Nevertheless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as follows.

TEXT 24

nūnaṁ batāyaṁ bhagavān artheṣu na niṣṇāto yo 'sāv indro yasya sacivo mantrāya vṛta ekāntato bṛhaspatis tam atihāya svayam upendreṇātmānam ayācatātmanaś cāśiṣo no eva tad-dāsyam ati-gambhīra-vayasaḥ kālasya manvantara-parivṛttaṁ kiyal loka-trayam idam.

SYNONYMS

nūnam-certainly; bata-alas; ayam-this; bhagavān-very learned; artheṣu-in self-interest; na-not; niṣṇātaḥ-very experienced; yaḥ-who; asau-the King of heaven; indraḥ-Indra; yasya-of whom; sacivaḥ-the prime minister; mantrāya-for giving instructions; vṛtaḥ-chosen; ekāntataḥ-alone; bṛhaspatiḥ-named Bṛhaspati; tam-him; atihāya-ignoring; svayam-personally; upendreṇa-by means of Upendra (Lord Vāmanadeva); ātmānam-myself; ayācata-requested; ātmanaḥ-for himself; ca-and; āśiṣaḥ-blessings (the three worlds); no-not; eva-certainly; tat-dāsyam-the loving service of the Lord; ati-very; gambhīra-vayasaḥ-having an insurmountable duration; kālasya-of time; manvantara-parivṛttam-changed by the end of a life of a Manu; kiyat-what is the value of; loka-trayam-three worlds; idam-these.

Alas, how pitiable it is for Indra, the King of heaven, that although he is very learned and powerful and although he chose Bṛhaspati as his prime minister to instruct him, he is completely ignorant concerning spiritual advancement. Bṛhaspati is also unintelligent because he did not properly instruct his disciple Indra. Lord Vāmanadeva was standing at Indra's door, but King Indra, instead of begging Him for an opportunity to render transcendental loving service, engaged Him in asking me for alms to gain the three worlds for his sense gratification. Sovereignty over the three worlds is very insignificant because whatever material opulence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.

Bali Mahārāja was so powerful that he fought with Indra and took possession of the three worlds. Indra was certainly very advanced in knowledge, but instead of asking Vāmanadeva for engagement in His service, he used the Lord to beg for material possessions that would lie finished at the end of one age of Manu. An age of Manu, which is the duration of Manu's life, is calculated to last seventy-two yugas. One yuga consists of 4,300,000 years, and therefore the duration of Manu's life is 309,600,000 years. The demigods possess their material opulence only until the end of the life of Manu. Time is insurmountable. The time one is allotted, even if it be millions of years, is quickly gone. The demigods own their material possessions only within the limits of time. Therefore Bali Mahārāja lamented that although Indra was very learned, he did not know how to use his intelligence properly, for instead of asking Vāmanadeva to allow him to engage in His service, Indra used Him to beg Bali Mahārāja for material wealth. Although Indra was learned and his prime minister, Bṛhaspati, was also learned, neither of them begged to be able to render loving service to Lord Vāmanadeva. Therefore Bali Mahārāja lamented for Indra.

TEXT 25

yasyānudāsyam evāsmat-pitāmahaḥ kila vavre na tu sva-pitryaṁ yad utākutobhayaṁ padaṁ dīyamānaṁ bhagavataḥ param iti bhagavatoparate khalu sva-pitari.

SYNONYMS

yasya-of whom (the Supreme Personality of Godhead); anudāsyam-the service; eva-certainly; asmat-our; pitā-mahaḥ-grandfather; kila-indeed; vavre-accepted; na-not; tu-but; sva-own; pitryam-paternal property; yat-which; uta-certainly; akutaḥ-bhayam-fearlessness; padam-position; dīyamānam-being offered; bhagavataḥ-than the Supreme Personality of Godhead; param-other; iti-thus; bhagavatā-by the Supreme Personality of Godhead; uparate-when killed; khalu-indeed; sva-pitari-his own father.

Bali Mahārāja said: My grandfather Prahlāda Mahārāja is the only person who understood his own self-interest. Upon the death of Prahlāda's father, Hiraṇyakaśipu, Lord Nṛsiṁhadeva wanted to offer Prahlāda his father's kingdom and even wanted to grant him liberation from material bondage, but Prahlāda accepted neither. Liberation and material opulence, he thought, are obstacles to devotional service, and therefore such gifts from the Supreme Personality of Godhead are not His actual mercy. Consequently, instead of accepting the results of karma and jñāna, Prahlāda Mahārāja simply begged the Lord for engagement in the service of His servant.

Śrī Caitanya Mahāprabhu has instructed that an unalloyed devotee should consider himself a servant of the servant of the servant of the Supreme Lord (gopī-bhartuḥ pāda-kamalayor dāsa-dāsānudāsaḥ). In Vaiṣṇava philosophy, one should not even become a direct servant. Prahlāda Mahārāja was offered all the blessings of an opulent position in the material world and even the liberation of merging into Brahman, but he refused all this. He simply wanted to engage in the service of the servant of the servant of the Lord. Therefore Bali Mahārāja said that because his grandfather Prahlāda Mahārāja had rejected the blessings of the Supreme Personality of Godhead in terms of material opulence and liberation from material bondage, he truly understood his self-interest.

TEXT 26

tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad-vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti.

SYNONYMS

tasya-of Prahlāda Mahārāja; mahā-anubhāvasya-who was an exalted devotee; anupatham-the path; amṛjita-kaṣāyaḥ-a person who is materially contaminated; kaḥ-what; vā-or; asmat-vidhaḥ-like us; parihīṇa-bhagavat-anugrahaḥ-being without the favor of the Supreme Personality of Godhead; upajigamiṣati-desires to follow; iti-thus.

Bali Mahārāja said: Persons like us, who are still attached to material enjoyment, who are contaminated by the modes of material nature and who lack the mercy of the Supreme Personality of Godhead, cannot follow the supreme path of Prahlāda Mahārāja, the exalted devotee of the Lord.

It is said that for spiritual realization one must follow great personalities like Lord Brahmā, Devarṣi Nārada, Lord Śiva and Prahlāda Mahārāja. The path of bhakti is not at all difficult if we follow in the footsteps of previous ācāryas and authorities, but those who are too materially contaminated by the modes of material nature cannot follow them. Although Bali Mahārāja was actually following the path of his grandfather, because of his great humility he thought that he was not. It is characteristic of advanced Vaiṣṇavas following the principles of bhakti that they think themselves ordinary human beings. This is not an artificial exhibition of humility; a Vaiṣṇava sincerely thinks this way and therefore never admits his exalted position.

TEXT 27

tasyānucaritam upariṣṭād vistariṣyate yasya bhagavān svayam akhila-jagad-gurur nārāyaṇo dvāri gadā-pāṇir avatiṣṭhate nija-janānukampita-hṛdayo yenāṅguṣṭhena padā daśa-kandharo yojanāyutāyutaṁ dig-vijaya uccāṭitaḥ.

SYNONYMS

tasya-of Bali Mahārāja; anucaritam-the narration; upariṣṭāt-later (in the Eighth Canto); vistariṣyate-will be explained; yasya-of whom; bhagavān-the Supreme Personality of Godhead; svayam-personally; akhila-jagat-guruḥ-the master of all the three worlds; nārāyaṇaḥ-the Supreme Lord, Nārāyaṇa Himself; dvāri-at the gate; gadā-pāṇiḥ-bearing the club in His hand; avatiṣṭhate-stands; nija-jana-anukampita-hṛdayaḥ-whose heart is always filled with mercy for His devotees; yena-by whom; aṅguṣṭhena-by the big toe; padā-of His foot; daśa-kandharaḥ-Rāvaṇa, who had ten heads; yojana-ayuta-ayutam-a distance of eighty thousand miles; dik-vijaye-for the purpose of gaining victory over Bali Mahārāja; uccāṭitaḥ-driven away.

Śukadeva Gosvāmī continued: My dear King, how shall I glorify the character of Bali Mahārāja? The Supreme Personality of Godhead, the master of the three worlds, who is most compassionate to His own devotee, stands with club in hand at Bali Mahārāja's door. When Rāvaṇa, the powerful demon, came to gain victory over Bali Mahārāja, Vāmanadeva kicked him a distance of eighty thousand miles with His big toe. I shall explain the character and activities of Bali Mahārāja later [in the Eighth Canto of Śrīmad-Bhāgavatam].

TEXT 28

tato 'dhastāt talātale mayo nāma dānavendras tri-purādhipatir bhagavatā purāriṇā tri-lokī-śaṁ cikīrṣuṇā nirdagdha-sva-pura-trayas tat-prasādāl labdha-pado māyāvinām ācāryo mahādevena parirakṣito vigata-sudarśana-bhayo mahīyate.

SYNONYMS

tataḥ-the planet known as Sutala; adhastāt-below; talātale-in the planet known as Talātala; mayaḥ-Maya; nāma-named; dānava-indraḥ-the king of the Dānava demons; tri-pura-adhipatiḥ-the Lord of the three cities; bhagavatā-by the most powerful; purāriṇā-Lord Śiva, who is known as Tripurāri; tri-lokī-of the three worlds; śam-the good fortune; cikīrṣuṇā-who was desiring; nirdagdha-burned; sva-pura-trayaḥ-whose three cities; tat-prasādāt-by Lord Śiva's mercy; labdha-obtained; padaḥ-a kingdom; māyā-vinām ācāryaḥ-who is the ācārya, or master, of all the conjurers; mahā-devena-by Lord Śiva; parirakṣitaḥ-protected; vigata-sudarśana-bhayaḥ-who is not afraid of the Supreme Personality of Godhead and His Sudarśana cakra; mahīyate-is worshiped.

Beneath the planet known as Sutala is another planet, called Talātala, which is ruled by the Dānava demon named Maya. Maya is known as the ācārya [master] of all the māyāvīs, who can invoke the powers of sorcery. For the benefit of the three worlds, Lord Śiva, who is known as Tripurāri, once set fire to the three kingdoms of Maya, but later, being pleased with him, he returned his kingdom. Since that time, Maya Dānava has been protected by Lord Śiva, and therefore he falsely thinks that he need not fear the Sudarśana cakra of the Supreme Personality of Godhead.

TEXT 29

tato 'dhastān mahātale kādraveyāṇāṁ sarpāṇāṁ naika-śirasāṁ krodhavaśo nāma gaṇaḥ kuhaka-takṣaka-kāliya-suṣeṇādi-pradhānā mahā-bhogavantaḥ patattri-rājādhipateḥ puruṣa-vāhād anavaratam udvijamānāḥ sva-kalatrāpatya-suhṛt-kuṭumba-saṅgena kvacit pramattā viharanti.

SYNONYMS

tataḥ-the planet Talātala; adhastāt-beneath; mahātale-in the planet known as Mahātala; kādraveyāṇām-of the descendants of Kadrū; sarpāṇām-who are big snakes; na eka-śirasām-who have many hoods; krodha-vaśaḥ-always subject to anger; nāma-named; gaṇaḥ-the group; kuhaka-Kuhaka; takṣaka-Takṣaka; kāliya-Kāliya; suṣeṇa-Suṣeṇa; ādi-and so on; pradhānāḥ-who are the prominent ones; mahā-bhogavantaḥ-addicted to all kinds of material enjoyment; patattri-rāja-adhipateḥ-from the king of all birds, Garuḍa; puruṣa-vāhāt-who carries the Supreme Personality of Godhead; anavaratam-constantly; udvijamānāḥ-afraid; sva-of their own; kalatra-apatya-wives and children; suhṛt-friends; kuṭumba-relatives; saṅgena-in the association; kvacit-sometimes; pramattāḥ-infuriated; viharanti-they sport.

The planetary system below Talātala is known as Mahātala. It is the abode of many-hooded snakes, descendants of Kadrū, who are always very angry. The great snakes who are prominent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa. The snakes in Mahātala are always disturbed by fear of Garuḍa, the carrier of Lord Viṣṇu, but although they are full of anxiety, some of them nevertheless sport with their wives, children, friends and relatives.

It is stated here that the snakes who live in the planetary system known as Mahātala are very powerful and have many hoods. They live with their wives and children and consider themselves very happy, although they are always full of anxiety because of Garuḍa, who comes there to destroy them. This is the way of material life. Even if one lives in the most abominable condition, he still thinks himself happy with his wife, children, friends and relatives.

TEXT 30

tato 'dhastād rasātale daiteyā dānavāḥ paṇayo nāma nivāta-kavacāḥ kāleyā hiraṇya-puravāsina iti vibudha-pratyanīkā utpattyā mahaujaso mahā-sāhasino bhagavataḥ sakala-lokānubhāvasya harer eva tejasā pratihata-balāvalepā bileśayā iva vasanti ye vai saramayendra-dūtyā vāgbhir mantra-varṇābhir indrād bibhyati.

SYNONYMS

tataḥ adhastāt-below the planetary system Mahātala; rasātale-on the planet called Rasātala; daiteyāḥ-the sons of Diti; dānavāḥ-the sons of Danu; paṇayaḥ nāma-named Paṇis; nivāta-kavacāḥ-Nivāta-kavacas; kāleyāḥ-Kāleyas; hiraṇya-puravāsinaḥ-Hiraṇya-puravāsīs; iti-thus; vibudha-pratyanīkāḥ-enemies of the demigods; utpattyāḥ-from birth; mahā-ojasaḥ-very powerful; mahā-sāhasinaḥ-very cruel; bhagavataḥ-of the Personality of Godhead; sakala-loka-anubhāvasya-who is auspicious for all planetary systems; hareḥ-of the Supreme Personality of Godhead; eva-certainly; tejasā-by the Sudarśana cakra; pratihata-defeated; bala-strength; avalepāḥ-and pride (because of bodily strength); bila-īśayāḥ-the snakes; iva-like; vasanti-they live; ye-who; vai-indeed; saramayā-by Saramā; indra-dūtyā-the messenger of Indra; vāgbhiḥ-by the words; mantra-varṇābhiḥ-in the form of a mantra; indrāt-from King Indra; bibhyati-are afraid.

Beneath Mahātala is the planetary system known as Rasātala, which is the abode of the demoniac sons of Diti and Danu. They are called Paṇis, Nivāta-kavacas, Kāleyas and Hiraṇya-puravāsīs [those living in Hiraṇya-pura]. They are all enemies of the demigods, and they reside in holes like snakes. From birth they are extremely powerful and cruel, and although they are proud of their strength, they are always defeated by the Sudarśana cakra of the Supreme Personality of Godhead, who rules all the planetary systems. When a female messenger from Indra named Saramā chants a particular curse, the serpentine demons of Mahātala become very afraid of Indra.

It is said that there was a great fight between these serpentine demons and Indra, the King of heaven. When the defeated demons met the female messenger Saramā, who was chanting a mantra, they became afraid, and therefore they are living in the planet called Rasātala.

TEXT 31

tato 'dhastāt pātāle nāga-loka-patayo vāsuki-pramukhāḥ śaṅkha-kulika-mahāśaṅkha-śveta-dhanañjaya-dhṛtarāṣṭra-śaṅkhacūḍa-kambalāśvatara-devadattādayo mahā-bhogino mahāmarṣā nivasanti yeṣām u ha vai pañca-sapta-daśa-śata-sahasra-śīrṣāṇāṁ phaṇāsu viracitā mahā-maṇayo rociṣṇavaḥ pātāla-vivara-timira-nikaraṁ sva-rociṣā vidhamanti.

SYNONYMS

tataḥ adhastāt-beneath that planet Rasātala; pātāle-on the planet known as Pātāla; nāga-loka-patayaḥ-the masters of the Nāgalokas; vāsuki-by Vāsuki; pramukhāḥ-headed; śaṅkha-Śaṅkha; kulika-Kulika; mahā-śaṅkha-Mahāśaṅkha; śveta-Śveta; dhanañjaya-Dhanañjaya; dhṛtarāṣṭra-Dhṛtarāṣṭra; śaṅkha-cūḍa-Śaṅkhacūḍa; kambala-Kambala; aśvatara-Aśvatara; deva-datta-Devadatta; ādayaḥ-and so on; mahā-bhoginaḥ-very addicted to material happiness; mahā-amarṣāḥ-greatly envious by nature; nivasanti-live; yeṣām-of all of them; u ha-certainly; vai-indeed; pañca-five; sapta-seven; daśa-ten; śata-one hundred; sahasra-one thousand; śīrṣāṇām-of those possessing hoods; phaṇāsu-on those hoods; viracitāḥ-fixed; mahā-maṇayaḥ-very valuable gems; rociṣṇavaḥ-full of effulgence; pātāla-vivara-the caves of the Pātāla planetary system; timira-nikaram-the mass of darkness; sva-rociṣā-by the effulgence of their hoods; vidhamanti-disperse.

Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods-some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fourth Chapter of Śrīmad-Bhāgavatam, entitled "The Subterranean Heavenly Planets."

Chapter Twenty-five

The Glories of Lord Ananta

In this chapter, Śukadeva Gosvāmī describes Ananta, the source of Lord Śiva. Lord Ananta, whose body is completely spiritual, resides at the root of the planet Pātāla. He always lives in the core of Lord Śiva's heart, and He helps him destroy the universe. Ananta instructs Lord Śiva how to destroy the cosmos, and thus He is sometimes called tāmasī, or "one who is in the mode of darkness." He is the original Deity of material consciousness, and because He attracts all living entities, He is sometimes known as Saṅkarṣaṇa. The entire material world is situated on the hoods of Lord Saṅkarṣaṇa. From His forehead He transmits to Lord Śiva the power to destroy this material world. Because Lord Saṅkarṣaṇa is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Pātāla, all the suras, asuras, Gandharvas, Vidyādharas and learned sages offer Him their respectful obeisances. The Lord talks with them in a sweet voice. His bodily construction is completely spiritual and very, very beautiful. Anyone who hears about Him from a proper spiritual master becomes free from all material conceptions of life. The entire material energy is working according to the plans of Anantadeva. Therefore we should regard Him as the root cause of the material creation. There is no end to His strength, and no one can fully describe Him, even with countless mouths. Therefore He is called Ananta (unlimited). Being very merciful toward all living entities, He has exhibited His spiritual body. Śukadeva Gosvāmī describes the glories of Anantadeva to Mahārāja Parīkṣit in this way.

TEXT 1

śrī-śuka uvāca

tasya mūla-deśe triṁśad-yojana-sahasrāntara āste yā vai kalā bhagavatas tāmasī samākhyātānanta iti sātvatīyā draṣṭṛ-dṛśyayoḥ saṅkarṣaṇam aham ity abhimāna-lakṣaṇaṁ yaṁ saṅkarṣaṇam ity ācakṣate.

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-of the planet Pātāla; mūla-deśe-in the region beneath the base; triṁśat-thirty; yojana-eight-mile units of measurement; sahasra-antare-at an interval of one thousand; āste-remains; yā-which; vai-indeed; kalā-an expansion of an expansion; bhagavataḥ-of the Supreme Personality of Godhead; tāmasī-related to darkness; samākhyātā-called; anantaḥ-Ananta; iti-thus; sātvatīyāḥ-the devotees; draṣṭṛ-dṛśyayoḥ-of matter and spirit; saṅkarṣaṇam-the drawing together; aham-I; iti-thus; abhimāna-by self-conception; lakṣaṇam-symptomized; yam-whom; saṅkarṣaṇam-Saṅkarṣaṇa; iti-thus; ācakṣate-learned scholars describe.

Śrī Śukadeva Gosvāmī said to Mahārāja Parīkṣit: My dear King, approximately 240,000 miles beneath the planet Pātāla lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Viṣṇu known as Lord Ananta or Lord Saṅkarṣaṇa. He is always in the transcendental position, but because He is worshiped by Lord Śiva, the deity of tamo-guṇa or darkness, He is sometimes called tāmasī. Lord Ananta is the predominating Deity of the material mode of ignorance as well as the false ego of all conditioned souls. When a conditioned living being thinks, "I am the enjoyer, and this world is meant to be enjoyed by me," this conception of life is dictated to him by Saṅkarṣaṇa. Thus the mundane conditioned soul thinks himself the Supreme Lord.

There is a class of men akin to Māyāvādī philosophers who misinterpret the and so'ham Vedic mantras to mean, "I am the Supreme Brahman" and "I am identical with the Lord." This kind of false conception, in which one thinks himself the supreme enjoyer, is a kind of illusion. It is described elsewhere in Śrīmad-Bhāgavatam (5.5.8): janasya moho 'yam ahaṁ mameti. As explained in the above verse, Lord Saṅkarṣaṇa is the predominating Deity of this false conception. Kṛṣṇa confirms this in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord is situated in everyone's heart as Saṅkarṣaṇa, and when a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness. Although such a demoniac living entity is only an insignificant part of the Supreme Lord, he forgets his true position and thinks he is the Supreme Lord. Because this forgetfulness is created by Saṅkarṣaṇa, He is sometimes called tāmasī. The name tāmasī does not indicate that He has a material body. He is always transcendental, but because He is the Supersoul of Lord Śiva, who must perform tamasic activities, Saṅkarṣaṇa is sometimes called tāmasī.

TEXT 2

yasyedaṁ kṣiti-maṇḍalaṁ bhagavato 'nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṁ siddhārtha iva lakṣyate.

SYNONYMS

yasya-of whom; idam-this; kṣiti-maṇḍalam-universe; bhagavataḥ-of the Supreme Personality of Godhead; ananta-mūrteḥ-in the form of Anantadeva; sahasra-śirasaḥ-who has thousands of hoods; ekasmin-on one; eva-only; śīrṣaṇi-hood; dhriyamāṇam-is being sustained; siddhārthaḥ iva-and like a white mustard seed; lakṣyate-is seen.

Śukadeva Gosvāmī continued: This great universe, situated on one of Lord Anantadeva's thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta.

TEXT 3

yasya ha vā idaṁ kālenopasañjihīrṣato 'marṣa-viracita-rucira-bhramad-bhruvor antareṇa sāṅkarṣaṇo nāma rudra ekādaśa-vyūhas try-akṣas tri-śikhaṁ śūlam uttambhayann udatiṣṭhat.

SYNONYMS

yasya-of whom; ha vā-indeed; idam-this (material world); kālena-in due course of time; upasañjihīrṣataḥ-desiring to destroy; amarṣa-by anger; viracita-formed; rucira-very beautiful; bhramat-moving; bhruvoḥ-the two eyebrows; antareṇa-from between; sāṅkarṣaṇaḥ nāma-named Sāṅkarṣaṇa; rudraḥ-an incarnation of Lord Śiva; ekādaśa-vyūhaḥ-who has eleven expansions; tri-akṣaḥ-three eyes; tri-śikham-having three points; śūlam-a trident; uttambhayan-raising; udatiṣṭhat-arose.

At the time of devastation, when Lord Anantadeva desires to destroy the entire creation, He becomes slightly angry. Then from between His two eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is known as Sāṅkarṣaṇa, is the embodiment of the eleven Rudras, or incarnations of Lord Śiva. He appears in order to devastate the entire creation.

In each creation, the living entities are given a chance to close their business as conditioned souls. When they misuse this opportunity and do not go back home, back to Godhead, Lord Saṅkarṣaṇa becomes angry. The eleven Rudras, expansions of Lord Śiva, come out of Lord Saṅkarṣaṇa's eyebrows due to His angry mood, and all of them together devastate the entire creation.

TEXT 4

yasyāṅghri-kamala-yugalāruṇa-viśada-nakha-maṇi-ṣaṇḍa-maṇḍaleṣv ahi-patayaḥ saha sātvatarṣabhair ekānta-bhakti-yogenāvanamantaḥ sva-vadanāni parisphurat-kuṇḍala-prabhā-maṇḍita-gaṇḍa-sthalāny ati-manoharāṇi pramudita-manasaḥ khalu vilokayanti.

SYNONYMS

yasya-of whom; aṅghri-kamala-of lotus feet; yugala-of the pair; aruṇa-viśada-brilliant pink; nakha-of the nails; maṇi-ṣaṇḍa-like gems; maṇḍaleṣu-on the round surfaces; ahi-patayaḥ-the leaders of the snakes; saha-with; sātvata-ṛṣabhaiḥ-the best devotees; ekānta-bhakti-yogena-with unalloyed devotional service; avanamantaḥ-offering obeisances; sva-vadanāni-their own faces; parisphurat-glittering; kuṇḍala-of the earrings; prabhā-by the effulgence; maṇḍita-decorated; gaṇḍa-sthalāni-whose cheeks; ati-manoharāṇi-very beautiful; pramudita-manasaḥ-their minds refreshed; khalu-indeed; vilokayanti-they see.

The pink, transparent toenails on the Lord's lotus feet are exactly like valuable gems polished to a mirror finish. When the unalloyed devotees and the leaders of the snakes offer their obeisances to Lord Saṅkarṣaṇa with great devotion, they become very joyful upon seeing their own beautiful faces reflected in His toenails. Their cheeks are decorated with glittering earrings, and the beauty of their faces is extremely pleasing to see.

TEXT 5

yasyaiva hi nāga-rāja-kumārya āśiṣa āśāsānāś cārv-aṅga-valaya-vilasita-viśada-vipula-dhavala-subhaga-rucira-bhuja-rajata-stambheṣv aguru-candana-kuṅkuma-paṅkānulepenāvalimpamānās tad-abhimarśanonmathita-hṛdaya-makara-dhvajāveśa-rucira-lalita-smitās tad-anurāgamada-mudita-mada-vighūrṇitāruṇa-karuṇāvaloka-nayana-vadanāravindaṁ savrīḍaṁ kila vilokayanti.

SYNONYMS

yasya-of whom; eva-certainly; hi-indeed; nāga-rāja-kumāryaḥ-the unmarried princesses of the serpent kings; āśiṣaḥ-blessings; āśāsānāḥ-hoping for; cāru-beautiful; aṅga-valaya-on the sphere of His body; vilasita-gleaming; viśada-spotless; vipula-long; dhavala-white; subhaga-indicating good fortune; rucira-beautiful; bhuja-on His arms; rajata-stambheṣu-like columns of silver; aguru-of aloe; candana-of sandalwood; kuṅkuma-of saffron; paṅka-from the pulp; anulepena-with an ointment; avalimpamānāḥ-smearing; tat-abhimarśana-by contact with His limbs; unmathita-agitated; hṛdaya-in their hearts; makara-dhvaja-of Cupid; āveśa-due to the entrance; rucira-very beautiful; lalita-delicate; smitāḥ-whose smiling; tat-of Him; anurāga-of attachment; mada-by the intoxication; mudita-delighted; mada-due to intoxication with kindness; vighūrṇita-rolling; aruṇa-pink; karuṇa-avaloka-glancing with kindness; nayana-eyes; vadana-and face; aravindam-like lotus flowers; sa-vrīḍam-with bashfulness; kila-indeed; vilokayanti-they see.

Lord Ananta's arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord's auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kuṅkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, realizing that He knows their desires. Then they smile beautifully and look upon the Lord's lotus face, which is beautified by reddish eyes rolling slightly from intoxication and delighted by love for His devotees.

When males and females touch each other's bodies, their lusty desires naturally awaken. It appears from this verse that there are similar sensations in spiritual bodies. Both Lord Ananta and the women giving Him pleasure had spiritual bodies. Thus all sensations originally exist in the spiritual body. This is confirmed in the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. Śrīla Viśvanātha Cakravartī Ṭhākura has commented in this connection that the word ādi means ādi-rasa, the original lusty feeling, which is born from the Supreme. However, spiritual lust and material lust are as completely different as gold and iron. Only one who is very highly elevated in spiritual realization can understand the lusty feelings exchanged between Rādhā and Kṛṣṇa, or between Kṛṣṇa and the damsels of Vraja. Therefore, unless one is very experienced and advanced in spiritual realization, he is forbidden to discuss the lusty feelings of Kṛṣṇa and the gopīs. However, if one is a sincere and pure devotee, the material lust in his heart is completely vanquished as he discusses the lusty feelings between the gopīs and Kṛṣṇa, and he makes quick progress in spiritual life.

TEXT 6

sa eva bhagavān ananto 'nanta-guṇārṇava ādi-deva upasaṁhṛtāmarṣa-roṣa-vego lokānāṁ svastaya āste.

SYNONYMS

saḥ-that; eva-certainly; bhagavān-the Supreme Personality of Godhead; anantaḥ-Anantadeva; ananta-guṇa-arṇavaḥ-the reservoir of unlimited transcendental qualities; ādi-devaḥ-the original Lord, or nondifferent from the original Supreme Personality of Godhead; upasaṁhṛta-who has restrained; amarṣa-of His intolerance; roṣa-and wrath; vegaḥ-the force; lokānām-of all people on all planets; svastaye-for the welfare; āste-remains.

Lord Saṅkarṣaṇa is the ocean of unlimited spiritual qualities, and thus He is known as Anantadeva. He is nondifferent from the Supreme Personality of Godhead. For the welfare of all living entities within this material world, He resides in His abode, restraining His anger and intolerance.

Anantadeva's main mission is to dissolve this material creation, but He checks His anger and intolerance. This material world is created to give the conditioned souls another chance to go back home, back to Godhead, but most of them do not take advantage of this facility. After the creation, they again exercise their old propensity for lording it over the material world. These activities of the conditioned souls anger Anantadeva, and He desires to destroy the entire material world. Yet, because He is the Supreme Personality of Godhead, He is kind toward us and checks His anger and intolerance. Only at certain times does He express His anger and destroy the material world.

TEXT 7

dhyāyamānaḥ surāsuroraga-siddha-gandharva-vidyādhara-muni-gaṇair anavarata-mada-mudita-vikṛta-vihvala-locanaḥ sulalita-mukharikāmṛtenāpyāyamānaḥ sva-pārṣada-vibudha-yūtha-patīn aparimlāna-rāga-nava-tulasikāmoda-madhv-āsavena mādyan madhukara-vrāta-madhura-gīta-śriyaṁ vaijayantīṁ svāṁ vanamālāṁ nīla-vāsā eka-kuṇḍalo hala-kakudi kṛta-subhaga-sundara-bhujo bhagavān mahendro vāraṇendra iva kāñcanīṁ kakṣām udāra-līlo bibharti.

SYNONYMS

dhyāyamānaḥ-being meditated upon; sura-of demigods; asura-demons; uraga-snakes; siddha-inhabitants of Siddhaloka; gandharva-inhabitants of Gandharvaloka; vidyādhara-Vidyādharas; muni-and of great sages; gaṇaiḥ-by groups; anavarata-constantly; mada-mudita-delighted by intoxication; vikṛta-moving to and fro; vihvala-rolling; locanaḥ-whose eyes; su-lalita-excellently composed; mukharika-of speech; amṛtena-by the nectar; āpyāyamānaḥ-pleasing; sva-pārṣada-His own associates; vibudha-yūtha-patīn-the heads of the different groups of demigods; aparimlāna-never faded; rāga-whose luster; nava-ever fresh; tulasikā-of the tulasī blossoms; āmoda-by the fragrance; madhu-āsavena-and the honey; mādyan-being intoxicated; madhukara-vrāta-of the bees; madhura-gīta-by the sweet singing; śrīyam-which is made more beautiful; vaijayantīm-the garland named vaijayantī; svām-His own; vanamālām-garland; nīla-vāsāḥ-covered with blue garments; eka-kuṇḍalaḥ-wearing only one earring; hala-kakudi-on the handle of a plow; kṛta-placed; subhaga-auspicious; sundara-beautiful; bhujaḥ-hands; bhagavān-the Supreme Personality of Godhead; mahā-indraḥ-the King of heaven; vāraṇa-indraḥ-the elephant; iva-like; kāñcanīm-golden; kakṣām-belt; udāra-līlaḥ-engaged in transcendental pastimes; bibharti-wears.

Śukadeva Gosvāmī continued: The demigods, the demons, the Uragas [serpentine demigods], the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tulasī blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.

TEXT 8

ya eṣa evam anuśruto dhyāyamāno mumukṣūṇām anādi-kāla-karma-vāsanā-grathitam avidyāmayaṁ hṛdaya-granthiṁ sattva-rajas-tamomayam antar-hṛdayaṁ gata āśu nirbhinatti tasyānubhāvān bhagavān svāyambhuvo nāradaḥ saha tumburuṇā sabhāyāṁ brahmaṇaḥ saṁślokayām āsa.

SYNONYMS

yaḥ-who; eṣaḥ-this one; evam-thus; anuśrutaḥ-being heard from a bona fide spiritual master; dhyāyamānaḥ-being meditated upon; mumukṣūṇām-of persons desiring liberation from conditioned life; anādi-from immemorial; kāla-time; karma-vāsanā-by the desire for fruitive activities; grathitam-tied tightly; avidyā-mayam-consisting of the illusory energy; hṛdaya-granthim-the knot within the heart; sattva-rajaḥ-tamaḥ-mayam-made of the three modes of material nature; antaḥ-hṛdayam-in the core of the heart; gataḥ-situated; āśu-very soon; nirbhinatti-cuts; tasya-of Saṅkarṣaṇa; anubhāvān-the glories; bhagavān-the greatly powerful; svāyambhuvaḥ-the son of Lord Brahmā; nāradaḥ-the sage Nārada; saha-along with; tumburuṇā-the stringed instrument called a Tumburu; sabhāyām-in the assembly; brahmaṇaḥ-of Lord Brahmā; saṁślokayām āsa-described in verses.

If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual master in the chain of disciplic succession, and if they always meditate upon Saṅkarṣaṇa, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activities. Nārada Muni, the son of Lord Brahmā, always glorifies Anantadeva in his father's assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.

None of these descriptions of Lord Anantadeva are imaginary. They are all transcendentally blissful and full of actual knowledge. However, unless one hears them directly from a bona fide spiritual master in the line of disciplic succession, one cannot understand them. This knowledge is delivered to Nārada by Lord Brahmā, and the great saint Nārada, along with his companion, Tumburu, distributes it all over the universe. Sometimes the Supreme Personality of Godhead is described as Uttamaśloka, one who is praised by beautiful poetry. Nārada composes various poems to glorify Lord Ananta, and therefore the word saṁślokayām āsa (praised by selected poetry) is used in this verse.

The Vaiṣṇavas in the Gauḍīya-sampradāya belong to the disciplic succession stemming from Lord Brahmā. Lord Brahmā is the spiritual master of Nārada, Nārada is the spiritual master of Vyāsadeva, and Vyāsadeva wrote the Śrīmad-Bhāgavatam as a commentary on the Vedānta-sūtra. Therefore all devotees in the Gauḍīya-sampradāya accept the activities of Lord Ananta related in the Śrīmad-Bhāgavatam as authentic, and they are thus benefited by going back home, back to Godhead. The contamination in the heart of a conditioned soul is like a huge accumulation of garbage created by the three modes of material nature, especially the modes of rajas (passion) and tamas (ignorance). This contamination becomes manifest in the form of lusty desires and greed for material possessions. As confirmed herein, unless one receives transcendental knowledge in disciplic succession, there is no question of his becoming purified of this contamination.

TEXT 9

utpatti-sthiti-laya-hetavo 'sya kalpāḥ

sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan

yad-rūpaṁ dhruvam akṛtaṁ yad ekam ātman

nānādhāt katham u ha veda tasya vartma

SYNONYMS

utpatti-of creation; sthiti-maintenance; laya-and dissolution; hetavaḥ-the original causes; asya-of this material world; kalpāḥ-capable of acting; sattva-ādyāḥ-headed by the sattva-guṇa; prakṛti-guṇāḥ-the modes of material nature; yat-of whom; īkṣayā-by the glance; āsan-became; yat-rūpam-the form of whom; dhruvam-unlimited; akṛtam-uncreated; yat-who; ekam-one; ātman-in Himself; nānā-variously; adhāt-has manifested; katham-how; u ha-certainly; veda-can understand; tasya-His; vartma-path.

By His glance, the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance and destruction. The Supreme Soul is unlimited and beginningless, and although He is one, He has manifested Himself in many forms. How can human society understand the ways of the Supreme?

From Vedic literature we learn that when the Supreme Lord glances (sa aikṣata) over the material energy, the three modes of material nature become manifest and create material variety. Before He glances over the material energy, there is no possibility of the creation, maintenance and annihilation of the material world. The Lord existed before the creation, and consequently He is eternal and unchanging. Therefore how can any human being, however great a scientist or philosopher he may be, understand the ways of the Supreme Personality of Godhead?

The following quotations from Caitanya-bhāgavata (Ādi-khaṇḍa, 1.48–52 and 1.58–69) tell of the glories of Lord Ananta:

ki brahmā, ki śiva, ki sanakādi 'kumāra'
vyāsa, śuka, nāradādi, 'bhakta' nāma yāṅra

"Lord Brahmā, Lord Śiva, the four Kumāras [Sanaka, Sanātana, Sanandana and Sanāt-kumāra], Vyāsadeva, Śukadeva Gosvāmī and Nārada are all pure devotees, eternal servants of the Lord.

sabāra pūjita śrī-ananta-mahāśaya
sahasra-vadana prabhu--bhakti-rasamaya

"Lord Śrī Ananta is worshiped by all the uncontaminated devotees mentioned above. He has thousands of hoods and is the reservoir of all devotional service.

ādideva, mahā-yogī, 'īśvara', 'vaiṣṇava'
mahimāra anta iṅhā nā jānaye saba

"Lord Ananta is the original person and the great mystic controller. At the same time, He is a servant of God, a Vaiṣṇava. Since there is no end to His glories, no one can understand Him fully.

sevana śunilā, ebe śuna ṭhākurāla
ātma-tantre yena-mate vaisena pātāla

"I have already spoken to you of His service to the Lord. Now hear how the self-sufficient Anantadeva exists in the lower planetary system of Pātāla.

śrī-nārada-gosāñi 'tumburu' kari' saṅge
se yaśa gāyena brahmā-sthāne śloka-vandhe

"Bearing his stringed instrument, the tumburu, on his shoulders, the great sage Nārada Muni always glorifies Lord Ananta. Nārada Muni has composed many transcendental verses in praise of the Lord."

sṛṣṭi, sthiti, pralaya, sattvādi yata guṇa
yāṅra dṛṣṭi-pāte haya, yāya punaḥ punaḥ

"Simply due to the glance of Lord Ananta, the three material modes of nature interact and produce creation, maintenance and annihilation. These modes of nature appear again and again.

advitīya-rūpa, satya anādi mahattva
tathāpi 'ananta' haya, ke bujhe se tattva?

"The Lord is glorified as one without a second and as the supreme truth who has no beginning. Therefore He is called Anantadeva [unlimited]. Who can understand Him?

śuddha-sattva-mūrti prabhu dharena karuṇāya
ye-vigrahe sabāra prakāśa sulīlāya

"His form is completely spiritual, and He manifests it only by His mercy. All the activities in this material world are conducted only in His form.

yāṅhāra taraṅga śikhi' siṁha mahāvalī
nija-jana-mano rañje hañā kutūhalī

"He is very powerful and always prepared to please His personal associates and devotees.

ye ananta-nāmera śravaṇa-saṅkīrtane
ye-te mate kene nāhi bole ye-te jane

aśeṣa-janmera bandha chiṇḍe sei-kṣaṇe
ataeva vaiṣṇava nā chāḍe kabhu tāne

"If we simply try to engage in the congregational chanting of the glories of Lord Anantadeva, the dirty things in our hearts, accumulated during many births, will immediately be washed away. Therefore a Vaiṣṇava never loses an opportunity to glorify Anantadeva.

'śeṣa' ba-i saṁsārera gati nāhi āra
anantera nāme sarva-jīvera uddhāra

"Lord Anantadeva is known as Śeṣa [the unlimited end] because He ends our passage through this material world. Simply by chanting His glories, everyone can be liberated.

ananta pṛthivī-giri samudra-sahite
ye-prabhu dharena gire pālana karite

"On His head, Anantadeva sustains the entire universe, with its millions of planets containing enormous oceans and mountains.

sahasra phaṇāra eka-phaṇe 'bindu' yena
ananta vikrama, nā jānena, 'āche' hena

"He is so large and powerful that this universe rests on one of His hoods just like a drop of water. He does not know where it is.

sahasra-vadane kṛṣṇa-yaśa nirantara
gāite āchena ādi-deva mahī-dhara

"While bearing the universe on one of His hoods, Anantadeva chants the glories of Kṛṣṇa with each of His thousands of mouths.

gāyena ananta, śrī-yaśera nāhi anta
jaya-bhaṅga nāhi kāru, doṅhe--balavanta

"Although He has been chanting the glories of Lord Kṛṣṇa since time immemorial, He has still not come to their end.

adyāpiha 'śeṣa'-deva sahasra-śrī-mukhe
gāyena caitanya-yaśa anta nāhi dekhe

"To this very day, Lord Ananta continues to chant the glories of Śrī Caitanya Mahāprabhu, and still He finds no end to them."

TEXT 10

mūrtiṁ naḥ puru-kṛpayā babhāra sattvaṁ

saṁśuddhaṁ sad-asad idaṁ vibhāti tatra

yal-līlāṁ mṛga-patir ādade 'navadyām

ādātuṁ svajana-manāṁsy udāra-vīryaḥ

SYNONYMS

mūrtim-different forms of the Supreme Personality of Godhead; naḥ-unto us; puru-kṛpayā-because of great mercy; babhāra-exhibited; sattvam-existence; saṁśuddham-completely transcendental; sat-asat idam-this material manifestation of cause and effect; vibhāti-shines; tatra-in whom; yat-līlām-the pastimes of whom; mṛga-patiḥ-the master of all living beings, who is exactly like a lion (the master of all other animals); ādade-taught; anavadyām-without material contamination; ādātum-to conquer; sva-jana-manāṁsi-the minds of His devotees; udāra-vīryaḥ-who is most liberal and powerful.

This manifestation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all transcendental. The Supreme Lord is most liberal, and He possesses all mystic power. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarnations and manifests many pastimes.

Śrīla Jīva Gosvāmī has translated this verse as follows. "The Supreme Personality of Godhead is the cause of all causes. It is by His will that gross and subtle ingredients interact. He appears in various incarnations just to please the hearts of His pure devotees." For example, the Supreme Lord appeared in the transcendental incarnation of Lord Varāha (the boar) just to please His devotees by lifting the planet earth from the Garbhodaka Ocean.

TEXT 11

yan-nāma śrutam anukīrtayed akasmād

ārto vā yadi patitaḥ pralambhanād vā

hanty aṁhaḥ sapadi nṛṇām aśeṣam anyaṁ

kaṁ śeṣād bhagavata āśrayen mumukṣuḥ

SYNONYMS

yat-of whom; nāma-the holy name; śrutam-heard; anukīrtayet-may chant or repeat; akasmāt-by accident; ārtaḥ-a distressed person; vā-or; yadi-if; patitaḥ-a fallen person; pralambhanāt-out of joking; vā-or; hanti-destroys; aṁhaḥ-sinful; sapadi-that instant; nṛṇām-of human society; aśeṣam-unlimited; anyam-of other; kam-what; śeṣāt-than Lord Śeṣa; bhagavataḥ-the Supreme Personality of Godhead; āśrayet-should take shelter of; mumukṣuḥ-anyone desiring liberation.

Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immediately purified. Even if he chants the Lord's name jokingly or by chance, he and anyone who hears him are freed from all sins. Therefore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Śeṣa? Of whom else should one take shelter?

TEXT 12

mūrdhany arpitam aṇuvat sahasra-mūrdhno

bhū-golaṁ sagiri-sarit-samudra-sattvam

ānantyād animita-vikramasya bhūmnaḥ

ko vīryāṇy adhi gaṇayet sahasra-jihvaḥ

SYNONYMS

mūrdhani-on a hood or head; arpitam-fixed; aṇu-vat-just like an atom; sahasra-mūrdhnaḥ-of Ananta, who has thousands of hoods; bhū-golam-this universe; sa-giri-sarit-samudra-sattvam-with many mountains, trees, oceans and living entities; ānantyāt-due to being unlimited; animita-vikramasya-whose power is immeasurable; bhūmnaḥ-the Supreme Lord; kaḥ-who; vīryāṇi-potencies; adhi-indeed; gaṇayet-can count; sahasra-jihvaḥ-although having thousands of tongues.

Because the Lord is unlimited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees and living entities, is resting just like an atom on one of His many thousands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?

TEXT 13

evam-prabhāvo bhagavān ananto

duranta-vīryoru-guṇānubhāvaḥ

mūle rasāyāḥ sthita ātma-tantro

yo līlayā kṣmāṁ sthitaye bibharti

SYNONYMS

evam-prabhāvaḥ-who is so powerful; bhagavān-the Supreme Personality of Godhead; anantaḥ-Ananta; duranta-vīrya-insurmountable prowess; uru-great; guṇa-anubhāvaḥ-possessing transcendental qualities and glories; mūle-at the base; rasāyāḥ-of the lower planetary systems; sthitaḥ-existing; ātma-tantraḥ-completely self-sufficient; yaḥ-who; līlayā-easily; kṣmām-the universe; sthitaye-for its maintenance; bibharti-sustains.

There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.

TEXT 14

etā hy eveha nṛbhir upagantavyā gatayo yathā-karma-vinirmitā yathopadeśam anuvarṇitāḥ kāmān kāmayamānaiḥ.

SYNONYMS

etāḥ-all these; hi-indeed; eva-certainly; iha-in this universe; nṛbhiḥ-by all living entities; upagantavyāḥ-achievable; gatayaḥ-destinations; yathā-karma-according to one's past activities; vinirmitāḥ-created; yathā-upadeśam-as instructed; anuvarṇitāḥ-described accordingly; kāmān-material enjoyment; kāmayamānaiḥ-by those who are desiring.

My dear King, as I heard of it from my spiritual master, I have fully described to you the creation of this material world according to the fruitive activities and desires of the conditioned souls. Those conditioned souls, who are full of material desires, achieve various situations in different planetary systems, and in this way they live within this material creation.

In this regard, Śrīla Bhaktivinoda Ṭhākura sings,

anādi karama-phale, paḍi' bhavārṇava-jale,
taribāre nā dekhi upāya

"My Lord, I do not know when I commenced my material life, but I can certainly experience that I have fallen in the deep ocean of nescience. Now I can also see that there is no other way to get out of it than to take shelter of Your lotus feet." Similarly, Śrī Caitanya Mahāprabhu offers the following prayer:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"My dear Lord, son of Nanda Mahārāja, I am Your eternal servant. Somehow or other, I have fallen into this ocean of nescience. Kindly, therefore, save me from this horrible condition of materialistic life."

TEXT 15

etāvatīr hi rājan puṁsaḥ pravṛtti-lakṣaṇasya dharmasya vipāka-gataya uccāvacā visadṛśā yathā-praśnaṁ vyācakhye kim anyat kathayāma iti.

SYNONYMS

etāvatīḥ-of such a kind; hi-certainly; rājan-O King; puṁsaḥ-of the human being; pravṛtti-lakṣaṇasya-symptomized by inclinations; dharmasya-of the execution of duties; vipāka-gatayaḥ-the resultant destinations; ucca-avacāḥ-high and low; visadṛśāḥ-different; yathā-praśnam-as you inquired; vyācakhye-I have described; kim anyat-what else; kathayāma-shall I speak; iti-thus.

My dear King, I have thus described how people generally act according to their different desires and, as a result, get different types of bodies in higher or lower planets. You inquired of these things from me, and I have explained to you whatever I have heard from authorities. What shall I speak of now?

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fifth Chapter of the Śrīmad-Bhāgavatam, entitled "The Glories of Lord Ananta."

Chapter Twenty-six

A Description of the Hellish Planets

The Twenty-sixth Chapter describes how a sinful man goes to different hells, where he is punished in various ways by the assistants of Yamarāja. As stated in the Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." The foolish person thinks he is independent of any law. He thinks there is no God or regulative principle and that he can do whatever he likes. Thus he engages in different sinful activities, and as a result, he is put into different hellish conditions life after life, to be punished by the laws of nature. The basic principle of his suffering is that he foolishly thinks himself independent, although he is strictly under the control of the laws of material nature. These laws act due to the influence of the three modes of nature, and therefore each human being also works under three different types of influence. According to how he acts, he suffers different reactions in his next life or in this life. Religious persons act differently from atheists, and therefore they suffer different reactions.

Śukadeva Gosvāmī describes the following twenty-eight hells: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka. Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana. Sandaṁśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna. Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka. Avaṭa-nirodhana, Paryāvartana and Sūcīmukha.

A person who steals another's money, wife or possessions is put into the hell known as Tāmisra. A man who tricks someone and enjoys his wife is put into the extremely hellish condition known as Andhatāmisra. A foolish person absorbed in the bodily concept of life, who on the basis of this principle maintains himself or his wife and children by committing violence against other living entities, is put into the hell known as Raurava. There the animals he killed take birth as creatures called rurus and cause great suffering for him. Those who kill different animals and birds and then cook them are put by the agents of Yamarāja into the hell known as Kumbhīpāka, where they are boiled in oil. A person who kills a brāhmaṇa is put into the hell known as Kālasūtra, where the land, perfectly level and made of copper, is as hot as an oven. The killer of a brāhmaṇa burns in that land for many years. One who does not follow scriptural injunctions but who does everything whimsically or follows some rascal is put into the hell known as Asi-patravana. A government official who poorly administers justice, or who punishes an innocent man, is taken by the assistants of Yamarāja to the hell known as Sūkaramukha, where he is mercilessly beaten.

God has given advanced consciousness to the human being. Therefore he can feel the suffering and happiness of other living beings. The human being bereft of his conscience, however, is prone to cause suffering for other living beings. The assistants of Yamarāja put such a person into the hell known as Andhakūpa, where he receives proper punishment from his victims. Any person who does not receive or feed a guest properly but who personally enjoys eating is put into the hell known as Kṛmibhojana. There an unlimited number of worms and insects continuously bite him.

A thief is put into the hell known as Sandaṁśa. A person who has sexual relations with a woman who is not to be enjoyed is put into the hell known as Taptasūrmi. A person who enjoys sexual relations with animals is put into the hell known as Vajrakaṇṭaka-śālmalī. A person born into an aristocratic or highly placed family but who does not act accordingly is put into the hellish trench of blood, pus and urine called the Vaitaraṇī River. One who lives like an animal is put into the hell called Pūyoda. A person who mercilessly kills animals in the forest without sanction is put into the hell called Prāṇarodha. A person who kills animals in the name of religious sacrifice is put into the hell named Viśasana. A man who forces his wife to drink his semen is put into the hell called Lālābhakṣa. One who sets a fire or administers poison to kill someone is put into the hell known as Sārameyādana. A man who earns his livelihood by bearing false witness is put into the hell known as Avīci.

A person addicted to drinking wine is put into the hell named Ayaḥpāna. One who violates etiquette by not showing proper respect to superiors is put into the hell known as Kṣārakardama. A person who sacrifices human beings to Bhairava is put into the hell called Rakṣogaṇa-bhojana. A person who kills pet animals is put into the hell called Śūlaprota. A person who gives trouble to others is put into the hell known as Dandaśūka. One who imprisons a living entity within a cave is put into the hell known as Avaṭa-nirodhana. A person who shows unwarranted wrath toward a guest in his house is put into the hell called Paryāvartana. A person maddened by possessing riches and thus deeply absorbed in thinking of how to collect money is put into the hell known as Sūcīmukha.

After describing the hellish planets, Śukadeva Gosvāmī describes how pious persons are elevated to the highest planetary system, where the demigods live, and how they then come back again to this earth when the results of their pious activities are finished. Finally he describes the universal form of the Lord and glorifies the Lord's activities.

TEXT 1

rājovāca

maharṣa etad vaicitryaṁ lokasya katham iti.

SYNONYMS

rājā uvāca-the King said; maharṣe-O great saint (Śukadeva Gosvāmī); etat-this; vaicitryam-variegatedness; lokasya-of the living entities; katham-how; iti-thus.

King Parīkṣit inquired from Śukadeva Gosvāmī: My dear sir, why are the living entities put into different material situations? Kindly explain this to me.

Śrīla Viśvanātha Cakravartī Ṭhākura explains that the different hellish planets within this universe are held slightly above the Garbhodaka Ocean and remain situated there. This chapter describes how all sinful persons go to these hellish planets and how they are punished there by the assistants of Yamarāja. Different individuals with different bodily features enjoy or suffer various reactions according to their past deeds.

TEXT 2

ṛṣir uvāca

tri-guṇatvāt kartuḥ śraddhayā karma-gatayaḥ pṛthag-vidhāḥ sarvā eva sarvasya tāratamyena bhavanti.

SYNONYMS

ṛṣiḥ uvāca-the great saint (Śukadeva Gosvāmī) said; tri-guṇatvāt-because of the three modes of material nature; kartuḥ-of the worker; śraddhayā-because of the attitudes; karma-gatayaḥ-destinations resulting from activity; pṛthak-different; vidhāḥ-varieties; sarvāḥ-all; eva-thus; sarvasya-of all of them; tāratamyena-in different degrees; bhavanti-become possible.

The great sage Śukadeva Gosvāmī said: My dear King, in this material world there are three kinds of activities-those in the mode of goodness, the mode of passion and the mode of ignorance. Because all people are influenced by the three modes of material nature, the results of their activities are also divided into three. One who acts in the mode of goodness is religious and happy, one who acts in passion achieves mixed misery and happiness, and one who acts under the influence of ignorance is always unhappy and lives like an animal. Because of the varying degrees to which the living entities are influenced by the different modes of nature, their destinations are also of different varieties.

TEXT 3

athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttās tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ.

SYNONYMS

atha-thus; idānīm-now; pratiṣiddha-by what is forbidden; lakṣaṇasya-symptomized; adharmasya-of impious activities; tathā-so also; eva-certainly; kartuḥ-of the performer; śraddhāyāḥ-of faith; vaisādṛśyāt-by the difference; karma-phalam-the reaction of fruitive activities; visadṛśam-different; bhavati-is; yā-which; hi-indeed; anādi-from time immemorial; avidyayā-by ignorance; kṛta-performed; kāmānām-of persons possessing many lusty desires; tat-pariṇāma-lakṣaṇāḥ-the symptoms of the results of such impious desires; sṛtayaḥ-hellish conditions of life; sahasraśaḥ-by thousands upon thousands; pravṛttāḥ-resulted; tāsām-them; prācuryeṇa-very widely; anuvarṇayiṣyāmaḥ-I shall explain.

Just as by executing various pious activities one achieves different positions in heavenly life, by acting impiously one achieves different positions in hellish life. Those who are activated by the material mode of ignorance engage in impious activities, and according to the extent of their ignorance, they are placed in different grades of hellish life. If one acts in the mode of ignorance because of madness, his resulting misery is the least severe. One who acts impiously but knows the distinction between pious and impious activities is placed in a hell of intermediate severity. And for one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst. Because of ignorance, every living entity has been carried by various desires into thousands of different hellish planets since time immemorial. I shall try to describe them as far as possible.

TEXT 4

rājovāca

narakā nāma bhagavan kiṁ deśa-viśeṣā athavā bahis tri-lokyā āhosvid antarāla iti.

SYNONYMS

rājā uvāca-the King said; narakāḥ-the hellish regions; nāma-named; bhagavan-O my Lord; kim-whether; deśa-viśeṣāḥ-a particular country; athavā-or; bahiḥ-outside; tri-lokyāḥ-the three worlds (the universe); āhosvit-or; antarāle-in the intermediate spaces within the universe; iti-thus.

King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, are the hellish regions outside the universe, within the covering of the universe, or in different places on this planet?

TEXT 5

ṛṣir uvāca

antarāla eva tri-jagatyās tu diśi dakṣiṇasyām adhastād bhūmer upariṣṭāc ca jalād yasyām agniṣvāttādayaḥ pitṛ-gaṇā diśi svānāṁ gotrāṇāṁ parameṇa samādhinā satyā evāśiṣa āśāsānā nivasanti.

SYNONYMS

ṛṣiḥ uvāca-the great sage replied; antarāle-in the intermediate space; eva-certainly; tri-jagatyāḥ-of the three worlds; tu-but; diśi-in the direction; dakṣiṇasyām-southern; adhastāt-beneath; bhūmeḥ-on the earth; upariṣṭāt-a little above; ca-and; jalāt-the Garbhodaka Ocean; yasyām-in which; agniṣvāttā-ādayaḥ-headed by Agniṣvāttā; pitṛ-gaṇāḥ-the persons known as pitās; diśi-direction; svānām-their own; gotrāṇām-of the families; parameṇa-with great; samādhinā-absorption in thoughts of the Lord; satyāḥ-in truth; eva-certainly; āśiṣaḥ-blessings; āśāsānāḥ-desiring; nivasanti-they live.

The great sage Śukadeva Gosvāmī answered: All the hellish planets are situated in the intermediate space between the three worlds and the Garbhodaka Ocean. They lie on the southern side of the universe, beneath Bhū-maṇḍala, and slightly above the water of the Garbhodaka Ocean. Pitṛloka is also located in this region between the Garbhodaka Ocean and the lower planetary systems. All the residents of Pitṛloka, headed by Agniṣvāttā, meditate in great samādhi on the Supreme Personality of Godhead and always wish their families well.

As previously explained, below our planetary system are seven lower planetary systems, the lowest of which is called Pātālaloka. Beneath Pātālaloka are other planets, known as Narakaloka, or the hellish planets. At the bottom of the universe lies the Garbhodaka Ocean. Therefore the hellish planets lie between Pātālaloka and the Garbhodaka Ocean.

TEXT 6

yatra ha vāva bhagavān pitṛ-rājo vaivasvataḥ sva-viṣayaṁ prāpiteṣu sva-puruṣair jantuṣu sampareteṣu yathā-karmāvadyaṁ doṣam evānullaṅghita-bhagavac-chāsanaḥ sagaṇo damaṁ dhārayati.

SYNONYMS

yatra-where; ha vāva-indeed; bhagavān-the most powerful; pitṛ-rājaḥ-Yamarāja, the king of the pitās; vaivasvataḥ-the son of the sun-god; sva-viṣayam-his own kingdom; prāpiteṣu-when caused to reach; sva-puruṣaiḥ-by his own messengers; jantuṣu-the human beings; sampareteṣu-dead; yathā-karma-avadyam-according to how much they have violated the rules and regulations of conditional life; doṣam-the fault; eva-certainly; anullaṅghita-bhagavat-śāsanaḥ-who never oversteps the Supreme Personality of Godhead's order; sagaṇaḥ-along with his followers; damam-punishment; dhārayati-executes.

The King of the pitās is Yamarāja, the very powerful son of the sun-god. He resides in Pitṛloka with his personal assistants and, while abiding by the rules and regulations set down by the Supreme Lord, has his agents, the Yamadūtas, bring all the sinful men to him immediately upon their death. After bringing them within his jurisdiction, he properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishments.

Yamarāja is not a fictitious or mythological character; he has his own abode, Pitṛloka, of which he is king. Agnostics may not believe in hell, but Śukadeva Gosvāmī affirms the existence of the Naraka planets, which lie between the Garbhodaka Ocean and Pātālaloka. Yamarāja is appointed by the Supreme Personality of Godhead to see that the human beings do not violate His rules and regulations. As confirmed in Bhagavad-gītā (4.17):

karmaṇo hy api boddhavyaṁ
boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ
gahanā karmaṇo gatiḥ

"The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. "One should understand the nature of karma, vikarma and akarma, and one must act accordingly. This is the law of the Supreme Personality of Godhead. The conditioned souls, who have come to this material world for sense gratification, are allowed to enjoy their senses under certain regulative principles. If they violate these regulations, they are judged and punished by Yamarāja. He brings them to the hellish planets and properly chastises them to bring them back to Kṛṣṇa consciousness. By the influence of māyā, however, the conditioned souls remain infatuated with the mode of ignorance. Thus in spite of repeated punishment by Yamarāja, they do not come to their senses, but continue to live within the material condition, committing sinful activities again and again.

TEXT 7

tatra haike narakān eka-viṁśatiṁ gaṇayanti atha tāṁs te rājan nāma-rūpa-lakṣaṇato 'nukramiṣyāmas tāmisro 'ndhatāmisro rauravo mahārauravaḥ kumbhīpākaḥ kālasūtram asipatravanaṁ sūkaramukham andhakūpaḥ kṛmibhojanaḥ sandaṁśas taptasūrmir vajrakaṇṭaka-śālmalī vaitaraṇī pūyodaḥ prāṇarodho viśasanaṁ lālābhakṣaḥ sārameyādanam avīcir ayaḥpānam iti; kiñca kṣārakardamo rakṣogaṇa-bhojanaḥ śūlaproto dandaśūko 'vaṭa-nirodhanaḥ paryāvartanaḥ sūcīmukham ity aṣṭā-viṁśatir narakā vividha-yātanā-bhūmayaḥ.

SYNONYMS

tatra-there; ha-certainly; eke-some; narakān-the hellish planets; eka-viṁśatim-twenty-one; gaṇayanti-count; atha-therefore; tān-them; te-unto you; rājan-O King; nāma-rūpa-lakṣaṇataḥ-according to their names, forms and symptoms; anukramiṣyāmaḥ-we shall outline one after another; tāmisraḥ-Tāmisra; andha-tāmisraḥ-Andhatāmisra; rauravaḥ-Raurava; mahā-rauravaḥ-Mahāraurava; kumbhī-pākaḥ-Kumbhīpāka; kāla-sūtram-Kālasūtra; asi-patravanam-Asi-patravana; sūkara-mukham-Sūkaramukha; andha-kūpaḥ-Andhakūpa; kṛmi-bhojanaḥ-Kṛmibhojana; sandaṁśaḥ-Sandaṁśa; tapta-sūrmiḥ-Taptasūrmi; vajra-kaṇṭaka-śālmalī-Vajrakaṇṭaka-śālmalī; vaitaraṇī-Vaitaraṇī; pūyodaḥ-Pūyoda; prāṇa-rodhaḥ-Prāṇarodha; viśasanam-Viśasana; lālā-bhakṣaḥ-Lālābhakṣa; sārameyādanam-Sārameyādana; avīciḥ-Avīci; ayaḥ-pānam-Ayaḥpāna; iti-thus; kiñca-some more; kṣāra-kardamaḥ-Kṣārakardama; rakṣaḥ-gaṇa-bhojanaḥ-Rakṣogaṇa-bhojana; śūla-protaḥ-Śūlaprota; danda-śūkaḥ-Dandaśūka; avaṭa-nirodhanaḥ-Avaṭa-nirodhana; paryāvartanaḥ-Paryāvartana; sūcī-mukham-Sūcīmukha; iti-in this way; aṣṭā-viṁśatiḥ-twenty-eight; narakāḥ-hellish planets; vividha-various; yātanā-bhūmayaḥ-lands of suffering in hellish conditions.

Some authorities say that there is a total of twenty-one hellish planets, and some say twenty-eight. My dear King, I shall outline all of them according to their names, forms and symptoms. The names of the different hells are as follows: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka, Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana, Sandaṁśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna, Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka, Avaṭa-nirodhana, Paryāvartana and Sūcīmukha. All these planets are meant for punishing the living entities.

TEXT 8

tatra yas tu para-vittāpatya-kalatrāṇy apaharati sa hi kāla-pāśa-baddho yama-puruṣair ati-bhayānakais tāmisre narake balān nipātyate anaśanānudapāna-daṇḍa-tāḍana-santarjanādibhir yātanābhir yātyamāno jantur yatra kaśmalam āsādita ekadaiva mūrcchām upayāti tāmisra-prāye.

SYNONYMS

tatra-in those hellish planets; yaḥ-a person who; tu-but; para-vitta-apatya-kalatrāṇi-the money, wife and children of another; apaharati-takes away; saḥ-that person; hi-certainly; kāla-pāśa-baddhaḥ-being bound by the ropes of time or Yamarāja; yama-puruṣaiḥ-by the assistants of Yamarāja; ati-bhayānakaiḥ-who are very fearful; tāmisre narake-into the hell known as Tāmisra; balāt-by force; nipātyate-is thrown; anaśana-starvation; anudapāna-without water; daṇḍa-tāḍana-beaten with rods; santarjana-ādibhiḥ-by scolding and so on; yātanābhiḥ-by severe punishments; yātyamānaḥ-being punished; jantuḥ-the living entity; yatra-where; kaśmalam-misery; āsāditaḥ-obtained; ekadā-sometimes; eva-certainly; mūrcchām-fainting; upayāti-obtains; tāmisra-prāye-in that condition, which is almost entirely dark.

My dear King, a person who appropriates another's legitimate wife, children or money is arrested at the time of death by the fierce Yamadūtas, who bind him with the rope of time and forcibly throw him into the hellish planet known as Tāmisra. On this very dark planet, the sinful man is chastised by the Yamadūtas, who beat and rebuke him. He is starved, and he is given no water to drink. Thus the wrathful assistants of Yamarāja cause him severe suffering, and sometimes he faints from their chastisement.

TEXT 9

evam evāndhatāmisre yas tu vañcayitvā puruṣaṁ dārādīn upayuṅkte yatra śarīrī nipātyamāno yātanā-stho vedanayā naṣṭa-matir naṣṭa-dṛṣṭiś ca bhavati yathā vanaspatir vṛścyamāna-mūlas tasmād andhatāmisraṁ tam upadiśanti.

SYNONYMS

evam-in this way; eva-certainly; andhatāmisre-in the hellish planet known as Andhatāmisra; yaḥ-the person who; tu-but; vañcayitvā-cheating; puruṣam-another person; dāra-ādīn-the wife and children; upayuṅkte-enjoys; yatra-where; śarīrī-the embodied person; nipātyamānaḥ-being forcibly thrown; yātanā-sthaḥ-always situated in extremely miserable conditions; vedanayā-by such suffering; naṣṭa-lost; matiḥ-whose consciousness; naṣṭa-lost; dṛṣṭiḥ-whose sight; ca-also; bhavati-becomes; yathā-as much as; vanaspatiḥ-the trees; vṛścyamāna-being cut; mūlaḥ-whose root; tasmāt-because of this; andhatāmisram-Andhatāmisra; tam-that; upadiśanti-they call.

The destination of a person who slyly cheats another man and enjoys his wife and children is the hell known as Andhatāmisra. There his condition is exactly like that of a tree being chopped at its roots. Even before reaching Andhatāmisra, the sinful living being is subjected to various extreme miseries. These afflictions are so severe that he loses his intelligence and sight. It is for this reason that learned sages call this hell Andhatāmisra.

TEXT 10

yas tv iha vā etad aham iti mamedam iti bhūta-droheṇa kevalaṁ sva-kuṭumbam evānudinaṁ prapuṣṇāti sa tad iha vihāya svayam eva tad-aśubhena raurave nipatati.

SYNONYMS

yaḥ-one who; tu-but; iha-in this life; vā-or; etat-this body; aham-I; iti-thus; mama-mine; idam-this; iti-thus; bhūta-droheṇa-by envy of other living entities; kevalam-alone; sva-kuṭumbam-his family members; eva-only; anudinam-day to day; prapuṣṇāti-supports; saḥ-such a person; tat-that; iha-here; vihāya-giving up; svayam-personally; eva-certainly; tat-of that; aśubhena-by the sin; raurave-in Raurava; nipatati-he falls down.

A person who accepts his body as his self works very hard day and night for money to maintain his own body and the bodies of his wife and children. While working to maintain himself and his family, he may commit violence against other living entities. Such a person is forced to give up his body and his family at the time of death, when he suffers the reaction for his envy of other creatures by being thrown into the hell called Raurava.

In Śrīmad-Bhāgavatam it is said:

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ

"One who accepts this bodily bag of three elements [bile, mucus and air] as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual knowledge-he is no better than an ass or a cow." (Bhāg. 10.84.13) There are two classes of men absorbed in the material concept of life. Out of ignorance, a man in the first class thinks his body to be his self, and therefore he is certainly like an animal (sa eva go-kharaḥ). The person in the second class, however, not only thinks his material body to be his self, but also commits all kinds of sinful activities to maintain his body. He cheats everyone to acquire money for his family and his self, and he becomes envious of others without reason. Such a person is thrown into the hell known as Raurava. If one simply considers his body to be his self, as do the animals, he is not very sinful. However, if one needlessly commits sins to maintain his body, he is put into the hell known as Raurava. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura. Although animals are certainly in the bodily concept of life, they do not commit any sins to maintain their bodies, mates or offspring. Therefore animals do not go to hell. However, when a human being acts enviously and cheats others to maintain his body, he is put into a hellish condition.

TEXT 11

ye tv iha yathaivāmunā vihiṁsitā jantavaḥ paratra yama-yātanām upagataṁ ta eva ruravo bhūtvā tathā tam eva vihiṁsanti tasmād rauravam ity āhū rurur iti sarpād ati-krūra-sattvasyāpadeśaḥ.

SYNONYMS

ye-those who; tu-but; iha-in this life; yathā-as much as; eva-certainly; amunā-by him; vihiṁsitāḥ-who were hurt; jantavaḥ-the living entities; paratra-in the next life; yama-yātanām upagatam-being subjected to miserable conditions by Yamarāja; te-those living entities; eva-indeed; ruravaḥ-rurus (a kind of envious animal); bhūtvā-becoming; tathā-that much; tam-him; eva-certainly; vihiṁsanti-they hurt; tasmāt-because of this; rauravam-Raurava; iti-thus; āhuḥ-learned scholars say; ruruḥ-the animal known as ruru; iti-thus; sarpāt-than the snake; ati-krūra-much more cruel and envious; sattvasya-of the entity; apadeśaḥ-the name.

In this life, an envious person commits violent acts against many living entities. Therefore after his death, when he is taken to hell by Yamarāja, those living entities who were hurt by him appear as animals called rurus to inflict very severe pain upon him. Learned scholars call this hell Raurava. Not generally seen in this world, the ruru is more envious than a snake.

According to Śrīdhara Svāmī, the ruru is also known as the bhāra-śṛṅga (ati-krūrasya bhāra-śṛṅgākhya-sattvasya apadeśaḥ saṁjñā). Śrīla Jīva Gosvāmī confirms this in his Sandarbha: ruru-śabdasya svayaṁ muninaiva ṭīkā-vidhānāl lokeṣv aprasiddha evāyaṁ jantu-viśeṣaḥ. Thus although rurus are not seen in this world, their existence is confirmed in the śāstras.

TEXT 12

evam eva mahārauravo yatra nipatitaṁ puruṣaṁ kravyādā nāma ruravas taṁ kravyeṇa ghātayanti yaḥ kevalaṁ dehambharaḥ.

SYNONYMS

evam-thus; eva-certainly; mahā-rauravaḥ-the hell known as Mahāraurava; yatra-where; nipatitam-being thrown; puruṣam-a person; kravyādāḥ nāma-named kravyāda; ruravaḥ-the ruru animals; tam-him (the condemned person); kravyeṇa-for eating his flesh; ghātayanti-kill; yaḥ-who; kevalam-only; dehambharaḥ-intent upon maintaining his own body.

Punishment in the hell called Mahāraurava is compulsory for a person who maintains his own body by hurting others. In this hell, ruru animals known as kravyāda torment him and eat his flesh.

The animalistic person who lives simply in the bodily concept of life is not excused. He is put into the hell known as Mahāraurava and attacked by ruru animals known as kravyādas.

TEXT 13

yas tv iha vā ugraḥ paśūn pakṣiṇo vā prāṇata uparandhayati tam apakaruṇaṁ puruṣādair api vigarhitam amutra yamānucarāḥ kumbhīpāke tapta-taile uparandhayanti.

SYNONYMS

yaḥ-a person who; tu-but; iha-in this life; vā-or; ugraḥ-very cruel; paśūn-animals; pakṣiṇaḥ-birds; vā-or; prāṇataḥ-in a live condition; uparandhayati-cooks; tam-him; apakaruṇam-very cruel-hearted; puruṣa-ādaiḥ-by those who eat human flesh; api-even; vigarhitam-condemned; amutra-in the next life; yama-anucarāḥ-the servants of Yamarāja; kumbhīpāke-in the hell known as Kumbhīpāka; tapta-taile-in boiling oil; uparandhayanti-cook.

For the maintenance of their bodies and the satisfaction of their tongues, cruel persons cook poor animals and birds alive. Such persons are condemned even by man-eaters. In their next lives they are carried by the Yamadūtas to the hell known as Kumbhīpāka, where they are cooked in boiling oil.

TEXT 14

yas tv iha brahma-dhruk sa kālasūtra-saṁjñake narake ayuta-yojana-parimaṇḍale tāmramaye tapta-khale upary-adhastād agny-arkābhyām ati-tapyamāne 'bhiniveśitaḥ kṣut-pipāsābhyāṁ ca dahyamānāntar-bahiḥ-śarīra āste śete ceṣṭate 'vatiṣṭhati paridhāvati ca yāvanti paśu-romāṇi tāvad varṣa-sahasrāṇi.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; brahma-dhruk-the killer of a brāhmaṇa; saḥ-such a person; kālasūtra-saṁjñake-named Kālasūtra; narake-in the hell; ayuta-yojana-parimaṇḍale-having a circumference of eighty thousand miles; tāmra-maye-made of copper; tapta-heated; khale-in a level place; upari-adhastāt-above and beneath; agni-by fire; arkābhyām-and by the sun; ati-tapyamāne-which is being heated; abhiniveśitaḥ-being made to enter; kṣut-pipāsābhyām-by hunger and thirst; ca-and; dahyamāna-being burned; antaḥ-internally; bahiḥ-externally; śarīraḥ-whose body; āste-remains; śete-sometimes lies; ceṣṭate-sometimes moves his limbs; avatiṣṭhati-sometimes stands; paridhāvati-sometimes runs here and there; ca-also; yāvanti-as many; paśu-romāṇi-hairs on the body of an animal; tāvat-that long; varṣa-sahasrāṇi-thousands of years.

The killer of a brāhmaṇa is put into the hell known as Kālasūtra, which has a circumference of eighty thousand miles and which is made entirely of copper. Heated from below by fire and from above by the scorching sun, the copper surface of this planet is extremely hot. Thus the murderer of a brāhmaṇa suffers from being burned both internally and externally. Internally he is burning with hunger and thirst, and externally he is burning from the scorching heat of the sun and the fire beneath the copper surface. Therefore he sometimes lies down, sometimes sits, sometimes stands up and sometimes runs here and there. He must suffer in this way for as many thousands of years as there are hairs on the body of an animal.

TEXT 15

yas tv iha vai nija-veda-pathād anāpady apagataḥ pākhaṇḍaṁ copagatas tam asi-patravanaṁ praveśya kaśayā praharanti tatra hāsāv itas tato dhāvamāna ubhayato dhārais tāla-vanāsi-patraiś chidyamāna-sarvāṅgo hā hato 'smīti paramayā vedanayā mūrcchitaḥ pade pade nipatati sva-dharmahā pākhaṇḍānugataṁ phalaṁ bhuṅkte.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; vai-indeed; nija-veda-pathāt-from his own path, recommended by the Vedas; anāpadi-even without an emergency; apagataḥ-deviated; pākhaṇḍam-a concocted, atheistic system; ca-and; upagataḥ-gone to; tam-him; asi-patravanam-the hell known as Asi-patravana; praveśya-making enter; kaśayā-with a whip; praharanti-they beat; tatra-there; ha-certainly; asau-that; itaḥ tataḥ-here and there; dhāvamānaḥ-running; ubhayataḥ-on both sides; dhāraiḥ-by the edges; tāla-vana-asi-patraiḥ-by the swordlike leaves of palm trees; chidyamāna-being cut; sarva-aṅgaḥ-whose entire body; hā-alas; hataḥ-killed; asmi-I am; iti-thus; paramayā-with severe; vedanayā-pain; mūrcchitaḥ-fainted; pade pade-at every step; nipatati-falls down; sva-dharma-hā-the killer of his own principles of religion; pākhaṇḍa-anugatam phalam-the result of accepting an atheistic path; bhuṅkte-he suffers.

If a person deviates from the path of the Vedas in the absence of an emergency, the servants of Yamarāja put him into the hell called Asi-patravana, where they beat him with whips. When he runs hither and thither, fleeing from the extreme pain, on all sides he runs into palm trees with leaves like sharpened swords. Thus injured all over his body and fainting at every step, he cries out, "Oh, what shall I do now! How shall I be saved!" This is how one suffers who deviates from the accepted religious principles.

There is actually only one religious principle: dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. The only religious principle is to follow the orders of the Supreme Personality of Godhead. Unfortunately, especially in this age of Kali, everyone is an atheist, people do not even believe in God, what to speak of following His words. The words nija-veda-patha can also mean "one's own set of religious principles." Formerly there was only one veda-patha, or set of religious principles. Now there are many. It doesn't matter which set of religious principles one follows: the only injunction is that he must follow them strictly. An atheist, or nāstika, is one who does not believe in the Vedas. However, even if one takes up a different system of religion, according to this verse he must follow the religious principles he has accepted. Whether one is a Hindu, or a Mohammedan or a Christian, he should follow his own religious principles. However, if one concocts his own religious path within his mind, or if one follows no religious principles at all, he is punished in the hell known as Asi-patravana. In other words, a human being must follow some religious principles. If he does not follow any religious principles, he is no better than an animal. As Kali-yuga advances, people are becoming godless and taking up so-called secularism. They do not know the punishment awaiting them in Asi-patravana, as described in this verse.

TEXT 16

yas tv iha vai rājā rāja-puruṣo vā adaṇḍye daṇḍaṁ praṇayati brāhmaṇe vā śarīra-daṇḍaṁ sa pāpīyān narake 'mutra sūkaramukhe nipatati tatrātibalair viniṣpiṣyamāṇāvayavo yathaivehekṣukhaṇḍa ārta-svareṇa svanayan kvacin mūrcchitaḥ kaśmalam upagato yathaivehā-dṛṣṭa-doṣā uparuddhāḥ.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; vai-indeed; rājā-a king; rāja-puruṣaḥ-a king's man; vā-or; adaṇḍye-unto one not punishable; daṇḍam-punishment; praṇayati-inflicts; brāhmaṇe-unto a brāhmaṇa; vā-or; śarīra-daṇḍam-corporal punishment; saḥ-that person, king or government officer; pāpīyān-the most sinful; narake-in the hell; amutra-in the next life; sūkaramukhe-named Sūkaramukha; nipatati-falls down; tatra-there; ati-balaiḥ-by very strong assistants of Yamarāja; viniṣpiṣyamāṇa-being crushed; avayavaḥ-the different parts of whose body; yathā-like; eva-certainly; iha-here; ikṣu-khaṇḍaḥ-sugarcane; ārta-svareṇa-with a pitiable sound; svanayan-crying; kvacit-sometimes; mūrcchitaḥ-fainted; kaśmalam upagataḥ-becoming illusioned; yathā-just like; eva-indeed; iha-here; adṛṣṭa-doṣāḥ-who is not at fault; uparuddhāḥ-arrested for punishment.

In his next life, a sinful king or governmental representative who punishes an innocent person, or who inflicts corporal punishment upon a brāhmaṇa, is taken by the Yamadūtas to the hell named Sūkaramukha, where the most powerful assistants of Yamarāja crush him exactly as one crushes sugarcane to squeeze out the juice. The sinful living entity cries very pitiably and faints, just like an innocent man undergoing punishments. This is the result of punishing a faultless person.

TEXT 17

yas tv iha vai bhūtānām īśvaropakalpita-vṛttīnām avivikta-para-vyathānāṁ svayaṁ puruṣopakalpita-vṛttir vivikta-para-vyatho vyathām ācarati sa paratrāndhakūpe tad-abhidroheṇa nipatati tatra hāsau tair jantubhiḥ paśu-mṛga-pakṣi-sarīsṛpair maśaka-yūkā-matkuṇa-makṣikādibhir ye ke cābhidrugdhās taiḥ sarvato 'bhidruhyamāṇas tamasi vihata-nidrā-nirvṛtir alabdhāvasthānaḥ parikrāmati yathā kuśarīre jīvaḥ.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this life; vai-indeed; bhūtānām-to some living entities; īśvara-by the supreme controller; upakalpita-designed; vṛttīnām-whose means of livelihood; avivikta-not understanding; para-vyathānām-the pain of others; svayam-himself; puruṣa-upakalpita-designed by the Supreme Personality of Godhead; vṛttiḥ-whose livelihood; vivikta-understanding; para-vyathaḥ-the painful conditions of others; vyathām ācarati-but still causes pain; saḥ-such a person; paratra-in his next life; andhakūpe-to the hell named Andhakūpa; tat-to them; abhidroheṇa-by the sin of malice; nipatati-falls down; tatra-there; ha-indeed; asau-that person; taiḥ jantubhiḥ-by those respective living entities; paśu-animals; mṛga-wild beasts; pakṣi-birds; sarīsṛpaiḥ-snakes; maśaka-mosquitoes; yūkā-lice; matkuṇa-worms; makṣika-ādibhiḥ-flies and so on; ye ke-whoever else; ca-and; abhidrugdhāḥ-persecuted; taiḥ-by them; sarvataḥ-everywhere; abhidruhyamāṇaḥ-being injured; tamasi-in the darkness; vihata-disturbed; nidrā-nirvṛtiḥ-whose resting place; alabdha-not being able to obtain; avasthānaḥ-a resting place; parikrāmati-wanders; yathā-just as; ku-śarīre-in a low-grade body; jīvaḥ-a living entity.

By the arrangement of the Supreme Lord, low-grade living beings like bugs and mosquitoes suck the blood of human beings and other animals. Such insignificant creatures are unaware that their bites are painful to the human being. However, first-class human beings-brāhmaṇas, kṣatriyas and vaiśyas-are developed in consciousness, and therefore they know how painful it is to be killed. A human being endowed with knowledge certainly commits sin if he kills or torments insignificant creatures, who have no discrimination. The Supreme Lord punishes such a man by putting him into the hell known as Andhakūpa, where he is attacked by all the birds and beasts, reptiles, mosquitoes, lice, worms, flies, and any other creatures he tormented during his life. They attack him from all sides, robbing him of the pleasure of sleep. Unable to rest, he constantly wanders about in the darkness. Thus in Andhakūpa his suffering is just like that of a creature in the lower species.

From this very instructive verse we learn that lower animals, created by the laws of nature to disturb the human being, are not subjected to punishment. Because the human being has developed consciousness, however, he cannot do anything against the principles of varṇāśrama-dharma without being condemned. Kṛṣṇa states in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Thus all men should be divided into four classes-brāhmaṇas, kṣatriyas, vaiśyas and śūdras-and they should act according to their ordained regulations. They cannot deviate from their prescribed rules and regulations. One of these states that they should never trouble any animal, even those that disturb human beings. Although a tiger is not sinful if he attacks another animal and eats its flesh, if a man with developed consciousness does so, he must be punished. In other words, a human being who does not use his developed consciousness but instead acts like an animal surely undergoes punishment in many different hells.

TEXT 18

yas tv iha vā asaṁvibhajyāśnāti yat kiñcanopanatam anirmita-pañca-yajño vāyasa-saṁstutaḥ sa paratra kṛmibhojane narakādhame nipatati tatra śata-sahasra-yojane kṛmi-kuṇḍe kṛmi-bhūtaḥ svayaṁ kṛmibhir eva bhakṣyamāṇaḥ kṛmi-bhojano yāvat tad aprattāprahūtādo 'nirveśam ātmānaṁ yātayate.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this life; vā-or; asaṁ-vibhajya-without dividing; aśnāti-eats; yat kiñcana-whatever; upanatam-obtained by Kṛṣṇa's grace; anirmita-not performing; pañca-yajñaḥ-the five kinds of sacrifice; vāyasa-with the crows; saṁstutaḥ-who is described as equal; saḥ-such a person; paratra-in the next life; kṛmibhojane-named Kṛmibhojana; naraka-adhame-into the most abominable of all hells; nipatati-falls down; tatra-there; śata-sahasra-yojane-measuring 100,000 yojanas (800,000 miles); kṛmi-kuṇḍe-in a lake of worms; kṛmi-bhūtaḥ-becoming one of the worms; svayam-he himself; kṛmibhiḥ-by the other worms; eva-certainly; bhakṣyamāṇaḥ-being eaten; kṛmi-bhojanaḥ-eating worms; yāvat-as long as; tat-that lake is wide; apratta-aprahūta-unshared and unoffered food; adaḥ-one who eats; anirveśam-who has not performed atonement; ātmānam-to himself; yātayate-gives pain.

A person is considered no better than a crow if after receiving some food, he does not divide it among guests, old men and children, but simply eats it himself, or if he eats it without performing the five kinds of sacrifice. After death he is put into the most abominable hell, known as Kṛmibhojana. In that hell is a lake 100,000 yojanas [800,000 miles] wide and filled with worms. He becomes a worm in that lake and feeds on the other worms there, who also feed on him. Unless he atones for his actions before his death, such a sinful man remains in the hellish lake of Kṛmibhojana for as many years as there are yojanas in the width of the lake.

As stated in Bhagavad-gītā (3.13):

yajña-śiṣṭāśinaḥ santo
mucyante sarva-kilbiṣaiḥ
bhuñjate te tv agham pāpā
ya pacanty ātma-kāraṇāt

"The devotees of the Lord are released from all kinds of sins because they eat food which is first offered for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." All food is given to us by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān: the Lord supplies everyone with the necessities of life. Therefore we should acknowledge His mercy by performing yajña (sacrifice). This is the duty of everyone. Indeed, the sole purpose of life is to perform yajña. According to Kṛṣṇa (Bg. 3.9):

yajñārthāt karmaṇo 'nyatra
loko 'yam karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara

"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage." If we do not perform yajña and distribute prasāda to others, our lives are condemned. Only after performing yajña and distributing the prasāda to all dependents-children, brāhmaṇas and old men-should one eat. However, one who cooks only for himself or his family is condemned, along with everyone he feeds. After death he is put into the hell known as Kṛmibhojana.

TEXT 19

yas tv iha vai steyena balād vā hiraṇya-ratnādīni brāhmaṇasya vāpaharaty anyasya vānāpadi puruṣas tam amutra rājan yama-puruṣā ayasmayair agni-piṇḍaiḥ sandaṁśais tvaci niṣkuṣanti.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this life; vai-indeed; steyena-by thievery; balāt-by force; vā-or; hiraṇya-gold; ratna-gems; ādīni-and so on; brāhmaṇasya-of a brāhmaṇa; vā-or; apaharati-steals; anyasya-of others; vā-or; anāpadi-not in a calamity; puruṣaḥ-a person; tam-him; amutra-in the next life; rājan-O King; yama-puruṣāḥ-the agents of Yamarāja; ayaḥ-mayaiḥ-made of iron; agni-piṇḍaiḥ-balls heated in fire; sandaṁśaiḥ-with tongs; tvaci-on the skin; niṣkuṣanti-tear to pieces.

My dear King, a person who in the absence of an emergency robs a brāhmaṇa-or, indeed, anyone else-of his gems and gold is put into a hell known as Sandaṁśa. There his skin is torn and separated by red-hot iron balls and tongs. In this way, his entire body is cut to pieces.

TEXT 20

yas tv iha vā agamyāṁ striyam agamyaṁ vā puruṣaṁ yoṣid abhigacchati tāv amutra kaśayā tāḍayantas tigmayā sūrmyā lohamayyā puruṣam āliṅgayanti striyaṁ ca puruṣa-rūpayā sūrmyā.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this life; vā-or; agamyām-unsuitable; striyam-a woman; agamyam-unsuitable; vā-or; puruṣam-a man; yoṣit-a woman; abhigacchati-approaches for sexual intercourse; tau-both of them; amutra-in the next life; kaśayā-by whips; tāḍayantaḥ-beating; tigmayā-very hot; sūrmyā-by an image; loha-mayyā-made of iron; puruṣam-the man; āliṅgayanti-they embrace; striyam-the woman; ca-also; puruṣa-rūpayā-in the form of a man; sūrmyā-by an image.

A man or woman who indulges in sexual intercourse with an unworthy member of the opposite sex is punished after death by the assistants of Yamarāja in the hell known as Taptasūrmi. There such men and women are beaten with whips. The man is forced to embrace a red-hot iron form of a woman, and the woman is forced to embrace a similar form of a man. Such is the punishment for illicit sex.

Generally a man should not have sexual relations with any woman other than his wife. According to Vedic principles, the wife of another man is considered one's mother, and sexual relations are strictly forbidden with one's mother, sister and daughter. If one indulges in illicit sexual relations with another man's wife, that activity is considered identical with having sex with one's mother. This act is most sinful. The same principle holds for a woman also; if she enjoys sex with a man other than her husband, the act is tantamount to having sexual relations with her father or son. Illicit sex life is always forbidden, and any man or woman who indulges in it is punished in the manner described in this verse.

TEXT 21

yas tv iha vai sarvābhigamas tam amutra niraye vartamānaṁ vajrakaṇṭaka-śālmalīm āropya niṣkarṣanti.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; vai-indeed; sarva-abhigamaḥ-indulges in sex life indiscriminately, with both men and animals; tam-him; amutra-in the next life; niraye-in the hell; vartamānam-existing; vajrakaṇṭaka-śālmalīm-a silk-cotton tree with thorns like thunderbolts; āropya-mounting him on; niṣkarṣanti-they pull him out.

A person who indulges in sex indiscriminately-even with animals-is taken after death to the hell known as Vajrakaṇṭaka-śālmalī. In this hell there is a silk-cotton tree full of thorns as strong as thunderbolts. The agents of Yamarāja hang the sinful man on that tree and pull him down forcibly so that the thorns very severely tear his body.

The sexual urge is so strong that sometimes a man indulges in sexual relations with a cow, or a woman indulges in sexual relations with a dog. Such men and women are put into the hell known as Vajrakaṇṭaka-śālmalī. The Kṛṣṇa consciousness movement forbids illicit sex. From the description of these verses, we can understand what an extremely sinful act illicit sex is. Sometimes people disbelieve these descriptions of hell, but whether one believes or not, everything must be carried out by the laws of nature, which no one can avoid.

TEXT 22

ye tv iha vai rājanyā rāja-puruṣā vā apākhaṇḍā dharma-setūn bhindanti te samparetya vaitaraṇyāṁ nipatanti bhinna-maryādās tasyāṁ niraya-parikhā-bhūtāyāṁ nadyāṁ yādo-gaṇair itas tato bhakṣyamāṇā ātmanā na viyujyamānāś cāsubhir uhyamānāḥ svāghena karma-pākam anusmaranto viṇ-mūtra-pūya-śoṇita-keśa-nakhāsthi-medo-māṁsa-vasā-vāhinyām upatapyante.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; rājanyāḥ-members of the royal family, or kṣatriyas; rāja-puruṣāḥ-government servants; vā-or; apākhaṇḍāḥ-although born in responsible families; dharma-setūn-the bounds of prescribed religious principles; bhindanti-transgress; te-they; samparetya-after dying; vaitaraṇyām-named Vaitaraṇī; nipatanti-fall down; bhinna-maryādāḥ-who have broken the regulative principles; tasyām-in that; niraya-parikhā-bhūtāyām-the moat surrounding hell; nadyām-in the river; yādaḥ-gaṇaiḥ-by ferocious aquatic animals; itaḥ tataḥ-here and there; bhakṣyamāṇāḥ-being eaten; ātmanā-with the body; na-not; viyujyamānāḥ-being separated; ca-and; asubhiḥ-the life airs; uhyamānāḥ-being carried; sva-aghena-by his own sinful activities; karma-pākam-the result of his impious activities; anusmarantaḥ-remembering; viṭ-of stool; mūtra-urine; pūya-pus; śoṇita-blood; keśa-hair; nakha-nails; asthi-bones; medaḥ-marrow; māṁsa-flesh; vasā-fat; vāhinyām-in the river; upatapyante-are afflicted with pain.

A person who is born into a responsible family-such as a kṣatriya, a member of royalty or a government servant-but who neglects to execute his prescribed duties according to religious principles, and who thus becomes degraded, falls down at the time of death into the river of hell known as Vaitaraṇī. This river, which is a moat surrounding hell, is full of ferocious aquatic animals. When a sinful man is thrown into the River Vaitaraṇī, the aquatic animals there immediately begin to eat him, but because of his extremely sinful life, he does not leave his body. He constantly remembers his sinful activities and suffers terribly in that river, which is full of stool, urine, pus, blood, hair, nails, bones, marrow, flesh and fat.

TEXT 23

ye tv iha vai vṛṣalī-patayo naṣṭa-śaucācāra-niyamās tyakta-lajjāḥ paśu-caryāṁ caranti te cāpi pretya pūya-viṇ-mūtra-śleṣma-malā-pūrṇārṇave nipatanti tad evātibībhatsitam aśnanti.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; vṛṣalī-patayaḥ-the husbands of the śūdras; naṣṭa-lost; śauca-ācāra-niyamāḥ-whose cleanliness, good behavior and regulated life; tyakta-lajjāḥ-without shame; paśu-caryām-the behavior of animals; caranti-they execute; te-they; ca-also; api-indeed; pretya-dying; pūya-of pus; viṭ-stool; mūtra-urine; śleṣma-mucus; malā-saliva; pūrṇa-full; arṇave-in an ocean; nipatanti-fall; tat-that; eva-only; atibībhatsitam-extremely disgusting; aśnanti-they eat.

The shameless husbands of lowborn śūdra women live exactly like animals, and therefore they have no good behavior, cleanliness or regulated life. After death, such persons are thrown into the hell called Pūyoda, where they are put into an ocean filled with pus, stool, urine, mucus, saliva and similar things. Śūdras who could not improve themselves fall into that ocean and are forced to eat those disgusting things.

Śrīla Narottama dāsa Ṭhākura has sung,

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bāṇḍa,
amṛta baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adaḥ-pate yāya

He says that persons following the paths of karma-kāṇḍa and jñāna-kāṇḍa (fruitive activities and speculative thinking) are missing the opportunities for human birth and gliding down into the cycle of birth and death. Thus there is always the chance that he may be put into the Pūyoda Naraka, the hell named Pūyoda, where one is forced to eat stool, urine, pus, mucus, saliva and other abominable things. It is significant that this verse is spoken especially about śūdras. If one is born a śūdra, he must continually return to the ocean of Pūyoda to eat horrible things. Thus even a born śūdra is expected to become a brāhmaṇa; that is the meaning of human life. Everyone should improve himself. Kṛṣṇa says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, four divisions of human society were created by Me." Even if one is by qualification a śūdra, he must try to improve his position and become a brāhmaṇa. No one should try to check a person, no matter what his present position is, from coming to the platform of a brāhmaṇa or a Vaiṣṇava. Actually, one must come to the platform of a Vaiṣṇava. Then he automatically becomes a brāhmaṇa. This can be done only if the Kṛṣṇa consciousness movement is spread, for we are trying to elevate everyone to the platform of Vaiṣṇava. As Kṛṣṇa says in Bhagavad-gītā (18.66), sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Abandon all other duties and simply surrender unto Me." One must give up the occupational duties of a śūdra, kṣatriya or vaiśya and adopt the occupational duties of a Vaiṣṇava, which include the activities of a brāhmaṇa. Kṛṣṇa explains this in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." Human life is specifically meant for going back home, back to Godhead. That facility should be given to everyone, whether one be a śūdra, a vaiśya, a woman or a kṣatriya. This is the purpose of the Kṛṣṇa consciousness movement. However, if one is satisfied to remain a śūdra, he must suffer as described in this verse: tad evātibībhatsitam aśnanti.

TEXT 24

ye tv iha vai śva-gardabha-patayo brāhmaṇādayo mṛgayā vihārā atīrthe ca mṛgān nighnanti tān api samparetāḹ lakṣya-bhūtān yama-puruṣā iṣubhir vidhyanti.

SYNONYMS

ye-those who; tu-but; iha-in this life; vai-or; śva-of dogs; gardabha-and asses; patayaḥ-maintainers; brāhmaṇa-ādayaḥ-brāhmaṇas, kṣatriyas and vaiśyas; mṛgayā vihārāḥ-taking pleasure in hunting animals in the forest; atīrthe-other than prescribed; ca-also; mṛgān-animals; nighnanti-kill; tān-them; api-indeed; samparetān-having died; lakṣya-bhūtān-becoming the targets; yama-puruṣāḥ-the assistants of Yamarāja; iṣubhiḥ-by arrows; vidhyanti-pierce.

If in this life a man of the higher classes [brāhmaṇa, kṣatriya and vaiśya] is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed after death into the hell known as Prāṇarodha. There the assistants of Yamarāja make him their targets and pierce him with arrows.

In the Western countries especially, aristocrats keep dogs and horses to hunt animals in the forest. Whether in the West or the East, aristocratic men in the Kali-yuga adopt the fashion of going to the forest and unnecessarily killing animals. Men of the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas) should cultivate knowledge of Brahman, and they should also give the śūdras a chance to come to that platform. If instead they indulge in hunting, they are punished as described in this verse. Not only are they pierced with arrows by the agents of Yamarāja, but they are also put into the ocean of pus, urine and stool described in the previous verse.

TEXT 25

ye tv iha vai dāmbhikā dambha-yajñeṣu paśūn viśasanti tān amuṣmiḹ loke vaiśase narake patitān niraya-patayo yātayitvā viśasanti.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; dāmbhikāḥ-very proud of wealth and a prestigious position; dambha-yajñeṣu-in a sacrifice performed to increase prestige; paśūn-animals; viśasanti-kill; tān-them; amuṣmin loke-in the next world; vaiśase-Vaiśasa or Viśasana; narake-into the hell; patitān-fallen; niraya-patayaḥ-assistants of Yamarāja; yātayitvā-causing sufficient pain; viśasanti-kill.

A person who in this life is proud of his eminent position, and who heedlessly sacrifices animals simply for material prestige, is put into the hell called Viśasana after death. There the assistants of Yamarāja kill him after giving him unlimited pain.

In Bhagavad-gītā (6.41) Kṛṣṇa says, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: "Because of his previous connection with bhakti-yoga, a man is born into a prestigious family of brāhmaṇas or aristocrats." Having taken such a birth, one should utilize it to perfect bhakti-yoga. However, due to bad association one often forgets that his prestigious position has been given to him by the Supreme Personality of Godhead, and he misuses it by performing various kinds of so-called yajñas like kālī-pūjā or durgā-pūjā, in which poor animals are sacrificed. How such a person is punished is described herein. The word dambha-yajñeṣu in this verse is significant. If one violates the Vedic instructions while performing yajña and simply makes a show of sacrifice for the purpose of killing animals, he is punishable after death. In Calcutta there are many slaughterhouses where animal flesh is sold that has supposedly been offered in sacrifice before the goddess Kālī. The śāstras enjoin that one can sacrifice a small goat before the goddess Kālī once a month. Nowhere is it said that one can maintain a slaughterhouse in the name of temple worship and daily kill animals unnecessarily. Those who do so receive the punishments described herein.

TEXT 26

yas tv iha vai savarṇāṁ bhāryāṁ dvijo retaḥ pāyayati kāma-mohitas taṁ pāpa-kṛtam amutra retaḥ-kulyāyāṁ pātayitvā retaḥ sampāyayanti.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this life; vai-indeed; savarṇām-of the same caste; bhāryām-his wife; dvijaḥ-a person of a higher caste (such as a brāhmaṇa, kṣatriya or vaiśya); retaḥ-the semen; pāyayati-causes to drink; kāma-mohitaḥ-being deluded by lusty desires; tam-him; pāpa-kṛtam-performing sin; amutra-in the next life; retaḥ-kulyāyām-in a river of semen; pātayitvā-throwing; retaḥ-semen; sampāyayanti-force to drink.

If a foolish member of the twice-born classes [brāhmaṇa, kṣatriya and vaiśya] forces his wife to drink his semen out of a lusty desire to keep her under control, he is put after death into the hell known as Lālābhakṣa. There he is thrown into a flowing river of semen, which he is forced to drink.

The practice of forcing one's wife to drink one's own semen is a black art practiced by extremely lusty persons. Those who practice this very abominable activity say that if a wife is forced to drink her husband's semen, she remains very faithful to him. Generally only low-class men engage in this black art, but if a man born in a higher class does so, after death he is put into the hell known as Lālābhakṣa. There he is immersed in the river known as Śukra-nadī and forced to drink semen.

TEXT 27

ye tv iha vai dasyavo 'gnidā garadā grāmān sārthān vā vilumpanti rājāno rāja-bhaṭā vā tāṁś cāpi hi paretya yamadūtā vajra-daṁṣṭrāḥ śvānaḥ sapta-śatāni viṁśatiś ca sarabhasaṁ khādanti.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; dasyavaḥ-thieves and plunderers; agni-dāḥ-who set fire; garadāḥ-who administer poison; grāmān-villages; sārthān-the mercantile class of men; vā-or; vilumpanti-plunder; rājānaḥ-kings; rāja-bhaṭāḥ-government officials; vā-or; tān-them; ca-also; api-indeed; hi-certainly; paretya-having died; yamadūtāḥ-the assistants of Yamarāja; vajra-daṁṣṭrāḥ-having mighty teeth; śvānaḥ-dogs; sapta-śatāni-seven hundred; viṁśatiḥ-twenty; ca-and; sarabhasam-voraciously; khādanti-devour.

In this world, some persons are professional plunderers who set fire to others' houses or administer poison to them. Also, members of the royalty or government officials sometimes plunder mercantile men by forcing them to pay income tax and by other methods. After death such demons are put into the hell known as Sārameyādana. On that planet there are 720 dogs with teeth as strong as thunderbolts. Under the orders of the agents of Yamarāja, these dogs voraciously devour such sinful people.

In the Twelfth Canto of Śrīmad-Bhāgavatam, it is said that in this age of Kali everyone will be extremely disturbed by three kinds of tribulations: scarcity of rain, famine, and heavy taxation by the government. Because human beings are becoming more and more sinful. there will be a scarcity of rain, and naturally no food grains will be produced. On the plea of relieving the suffering caused by the ensuing famine, the government will impose heavy taxes, especially on the wealthy mercantile community. In this verse, the members of such a government are described as dasyu, thieves. Their main activity will be to plunder the wealth of the people. Whether a highway robber or a government thief, such a man will be punished in his next life by being thrown into the hell known as Sārameyādana, where he will suffer greatly from the bites of ferocious dogs.

TEXT 28

yas tv iha vā anṛtaṁ vadati sākṣye dravya-vinimaye dāne vā kathañcit sa vai pretya narake 'vīcimaty adhaḥ-śirā niravakāśe yojana-śatocchrāyād giri-mūrdhnaḥ sampātyate yatra jalam iva sthalam aśma-pṛṣṭham avabhāsate tad avīcimat tilaśo viśīryamāṇa-śarīro na mriyamāṇaḥ punar āropito nipatati.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; vā-or; anṛtam-a lie; vadati-speaks; sākṣye-giving witness; dravya-vinimaye-in exchange for goods; dāne-in giving charity; vā-or; kathañcit-somehow; saḥ-that person; vai-indeed; pretya-after dying; narake-in the hell; avīcimati-named Avīcimat (having no water); adhaḥ-śirāḥ-with his head downward; niravakāśe-without support; yojana-śata-of eight hundred miles; ucchrāyāt-having a height; giri-of a mountain; mūrdhnaḥ-from the top; sampātyate-is thrown; yatra-where; jalam iva-like water; sthalam-land; aśma-pṛṣṭham-having a surface of stone; avabhāsate-appears; tat-that; avīcimat-having no water or waves; tilaśaḥ-in pieces as small as seeds; viśīryamāṇa-being broken; śarīraḥ-the body; na mriyamāṇaḥ-not dying; punaḥ-again; āropitaḥ-raised to the top; nipatati-falls down.

A person who in this life bears false witness or lies while transacting business or giving charity is severely punished after death by the agents of Yamarāja. Such a sinful man is taken to the top of a mountain eight hundred miles high and thrown headfirst into the hell known as Avīcimat. This hell has no shelter and is made of strong stone resembling the waves of water. There is no water there, however, and thus it is called Avīcimat [waterless]. Although the sinful man is repeatedly thrown from the mountain and his body broken to tiny pieces, he still does not die but continuously suffers chastisement.

TEXT 29

yas tv iha vai vipro rājanyo vaiśyo vā soma-pīthas tat-kalatraṁ vā surāṁ vrata-stho 'pi vā pibati pramādatas teṣāṁ nirayaṁ nītānām urasi padākramyāsye vahninā dravamāṇaṁ kārṣṇāyasaṁ niṣiñcanti.

SYNONYMS

yaḥ-anyone who; tu-but; iha-in this life; vai-indeed; vipraḥ-a learned brāhmaṇa; rājanyaḥ-a kṣatriya; vaiśyaḥ-a vaiśya; vā-or; soma-pīthaḥ-drink soma-rasa; tat-his; kalatram-wife; vā-or; surām-liquor; vrata-sthaḥ-being situated in a vow; api-certainly; vā-or; pibati-drinks; pramādataḥ-out of illusion; teṣām-of all of them; nirayam-to hell; nītānām-being brought; urasi-on the chest; padā-with the foot; ākramya-stepping; asye-in the mouth; vahninā-by fire; dravamāṇam-melted; kārṣṇāyasam-iron; niṣiñcanti-they pour into.

Any brāhmaṇa or brāhmaṇa's wife who drinks liquor is taken by the agents of Yamarāja to the hell known as Ayaḥpāna. This hell also awaits any kṣatriya, vaiśya, or person under a vow who in illusion drinks soma-rasa. In Ayaḥpāna the agents of Yamarāja stand on their chests and pour hot melted iron into their mouths.

One should not be a brāhmaṇa in name only and engage in all kinds of sinful activities, especially drinking liquor. Brāhmaṇas, kṣatriyas and vaiśyas must behave according to the principles of their order. If they fall down to the level of śūdras, who are accustomed to drink liquor. they will be punished as described herein.

TEXT 30

atha ca yas tv iha vā ātma-sambhāvanena svayam adhamo janma-tapo-vidyācāra-varṇāśramavato varīyaso na bahu manyeta sa mṛtaka eva mṛtvā kṣārakardame niraye 'vāk-śirā nipātito durantā yātanā hy aśnute.

SYNONYMS

atha-furthermore; ca-also; yaḥ-anyone who; tu-but; iha-in this life; vā-or; ātma-sambhāvanena-by false prestige; svayam-himself; adhamaḥ-very degraded; janma-good birth; tapaḥ-austerities; vidyā-knowledge; ācāra-good behavior; varṇa-āśrama-vataḥ-in terms of strictly following the principles of varṇāśrama; varīyasaḥ-of one who is more honorable; na-not; bahu-much; manyeta-respects; saḥ-he; mṛtakaḥ-a dead body; eva-only; mṛtvā-after dying; kṣārakardame-named Kṣārakardama; niraye-in the hell; avāk-śirā-with his head downward; nipātitaḥ-thrown; durantāḥ yātanāḥ-severe painful conditions; hi-indeed; aśnute-suffers.

A lowborn and abominable person who in this life becomes falsely proud, thinking "I am great," and who thus fails to show proper respect to one more elevated than he by birth, austerity, education, behavior, caste or spiritual order, is like a dead man even in this lifetime, and after death he is thrown headfirst into the hell known as Kṣārakardama. There he must great suffer great tribulation at the hands of the agents of Yamarāja.

One should not become falsely proud. One must be respectful toward a person more elevated than he by birth, education, behavior, caste or spiritual order. If one does not show respect to such highly elevated persons but indulges in false pride, he receives punishment in Kṣārakardama.

TEXT 31

ye tv iha vai puruṣāḥ puruṣa-medhena yajante yāś ca striyo nṛ-paśūn khādanti tāṁś ca te paśava iva nihatā yama-sadane yātayanto rakṣo-gaṇāḥ saunikā iva svadhitināvadāyāsṛk pibanti nṛtyanti ca gāyanti ca hṛṣyamāṇā yatheha puruṣādāḥ.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; puruṣāḥ-men; puruṣa-medhena-by sacrifice of a man; yajante-worship (the goddess Kālī or Bhadra Kālī); yāḥ-those who; ca-and; striyaḥ-women; nṛ-paśūn-the men used as sacrifice; khādanti-eat; tān-them; ca-and; te-they; paśavaḥ iva-like the animals; nihatāḥ-being slain; yama-sadane-in the abode of Yamarāja; yātayantaḥ-punishing; rakṣaḥ-gaṇāḥ-being Rākṣasas; saunikāḥ-the killers; iva-like; svadhitinā-by a sword; avadāya-cutting to pieces; asṛk-the blood; pibanti-drink; nṛtyanti-dance; ca-and; gāyanti-sing; ca-also; hṛṣyamāṇāḥ-being delighted; yathā-just like; iha-in this world; puruṣa-adāḥ-the man-eaters.

There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kālī and then eat their victims' flesh. Those who perform such sacrifices are taken after death to the abode of Yamarāja, where their victims, having taken the form of Rākṣasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their victims' blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way.

TEXT 32

ye tv iha vā anāgaso 'raṇye grāme vā vaiśrambhakair upasṛtān upaviśrambhayya jijīviṣūn śūla-sūtrādiṣūpaprotān krīḍanakatayā yātayanti te 'pi ca pretya yama-yātanāsu śūlādiṣu protātmānaḥ kṣut-tṛḍbhyāṁ cābhihatāḥ kaṅka-vaṭādibhiś cetas tatas tigma-tuṇḍair āhanyamānā ātma-śamalaṁ smaranti.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vā-or; anāgasaḥ-who are faultless; araṇye-in the forest; grāme-in the village; vā-or; vaiśrambhakaiḥ-by means of good faith; upasṛtān-brought near; upaviśrambhayya-inspiring with confidence; jijīviṣūn-who want to be protected; śūla-sūtra-ādiṣu-on a lance, thread, and so on; upaprotān-fixed; krīḍanakatayā-like a plaything; yātayanti-cause pain; te-those persons; api-certainly; ca-and; pretya-after dying; yama-yātanāsu-the persecutions of Yamarāja; śūla-ādiṣu-on lances and so on; prota-ātmānaḥ-whose bodies are fixed; kṣut-tṛḍbhyām-by hunger and thirst; ca-also; abhihatāḥ-overwhelmed; kaṅka-vaṭa-ādibhiḥ-by birds such as herons and vultures; ca-and; itaḥ tataḥ-here and there; tigma-tuṇḍaiḥ-having pointed beaks; āhanyamānāḥ-being tortured; ātma-śamalam-own sinful activities; smaranti-they remember.

In this life some people give shelter to animals and birds that come to them for protection in the village or forest, and after making them believe that they will be protected, such people pierce them with lances or threads and play with them like toys, giving them great pain. After death such people are brought by the assistants of Yamarāja to the hell known as Śūlaprota, where their bodies are pierced with sharp, needlelike lances. They suffer from hunger and thirst, and sharp-beaked birds such as vultures and herons come at them from all sides to tear at their bodies. Tortured and suffering, they can then remember the sinful activities they committed in the past.

TEXT 33

ye tv iha vai bhūtāny udvejayanti narā ulbaṇa-svabhāvā yathā dandaśūkās te 'pi pretya narake dandaśūkākhye nipatanti yatra nṛpa dandaśūkāḥ pañca-mukhāḥ sapta-mukhā upasṛtya grasanti yathā bileśayān.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vai-indeed; bhūtāni-to living entities; udvejayanti-cause unnecessary pain; narāḥ-men; ulbaṇa-svabhāvāḥ-angry by nature; yathā-just like; dandaśūkāḥ-snakes; te-they; api-also; pretya-after dying; narake-in the hell; dandaśūka-ākhye-named Dandaśūka; nipatanti-fall down; yatra-where; nṛpa-O King; dandaśūkāḥ-serpents; pañca-mukhāḥ-having five hoods; sapta-mukhāḥ-having seven hoods; upasṛtya-reaching up; grasanti-eat; yathā-just like; bileśayān-mice.

Those who in this life are like envious serpents, always angry and giving pain to other living entities, fall after death into the hell known as Dandaśūka. My dear King, in this hell there are serpents with five or seven hoods. These serpents eat such sinful persons just as snakes eat mice.

TEXT 34

ye tv iha vā andhāvaṭa-kusūla-guhādiṣu bhūtāni nirundhanti tathāmutra teṣv evopaveśya sagareṇa vahninā dhūmena nirundhanti.

SYNONYMS

ye-persons who; tu-but; iha-in this life; vā-or; andha-avaṭa-a blind well; kusūla-granaries; guha-ādiṣu-and in caves; bhūtāni-the living entities; nirundhanti-confine; tathā-similarly; amutra-in the next life; teṣu-in those same places; eva-certainly; upaveśya-causing to enter; sagareṇa-with poisonous fumes; vahninā-with fire; dhūmena-with smoke; nirundhanti-confine.

Those who in this life confine other living entities in dark wells, granaries or mountain caves are put after death into the hell known as Avaṭa-nirodhana. There they themselves are pushed into dark wells, where poisonous fumes and smoke suffocate them and they suffer very severely.

TEXT 35

yas tv iha vā atithīn abhyāgatān vā gṛha-patir asakṛd upagata-manyur didhakṣur iva pāpena cakṣuṣā nirīkṣate tasya cāpi niraye pāpa-dṛṣṭer akṣiṇī vajra-tuṇḍā gṛdhrāḥ kaṅka-kāka-vaṭādayaḥ prasahyoru-balād utpāṭayanti.

SYNONYMS

yaḥ-a person who; tu-but; iha-in this life; vā-or; atithīn-guests; abhyāgatān-visitors; vā-or; gṛha-patiḥ-a householder; asakṛt-many times; upagata-obtaining; manyuḥ-anger; didhakṣuḥ-one desiring to burn; iva-like; pāpena-sinful; cakṣuṣā-with eyes; nirīkṣate-looks at; tasya-of him; ca-and; api-certainly; niraye-in hell; pāpa-dṛṣṭeḥ-of he whose vision has become sinful; akṣiṇī-the eyes; vajra-tuṇḍāḥ-those who have powerful beaks; gṛdhrāḥ-vultures; kaṅka-herons; kāka-crows; vaṭa-ādayaḥ-and other birds; prasahya-violently; uru-balāt-with great force; utpāṭayanti-pluck out.

A householder who receives guests or visitors with cruel glances, as if to burn them to ashes, is put into the hell called Paryāvartana, where he is gazed at by hard-eyed vultures, herons, crows and similar birds, which suddenly swoop down and pluck out his eyes with great force.

According to the Vedic etiquette, even an enemy who comes to a householder's home should be received in such a gentle way that he forgets that he has come to the home of an enemy. A guest who comes to one's home should be received very politely. If he is unwanted, the householder should not stare at him with blinking eyes, for one who does so will be put into the hell known as Paryāvartana after death, and there many ferocious birds like vultures, crows, and coknis will suddenly come upon him and pluck out his eyes.

TEXT 36

yas tv iha vā āḍhyābhimatir ahaṅkṛtis tiryak-prekṣaṇaḥ sarvato 'bhiviśaṅkī artha-vyaya-nāśa-cintayā pariśuṣyamāṇa-hṛdaya-vadano nirvṛtim anavagato graha ivārtham abhirakṣati sa cāpi pretya tad-utpādanotkarṣaṇa-saṁrakṣaṇa-śamala-grahaḥ sūcīmukhe narake nipatati yatra ha vitta-grahaṁ pāpa-puruṣaṁ dharmarāja-puruṣā vāyakā iva sarvato 'ṅgeṣu sūtraiḥ parivayanti.

SYNONYMS

yaḥ-any person who; tu-but; iha-in this world; vā-or; āḍhya-abhimatiḥ-proud because of wealth; ahaṅkṛtiḥ-egotistic; tiryak-prekṣaṇaḥ-whose vision is crooked; sarvataḥ abhiviśaṅkī-always fearful of being cheated by others, even by superiors; artha-vyaya-nāśa-cintayā-by the thought of expenditure and loss; pariśuṣyamāṇa-dried up; hṛdaya-vadanaḥ-his heart and face; nirvṛtim-happiness; anavagataḥ-not obtaining; grahaḥ-a ghost; iva-like; artham-wealth; abhirakṣati-protects; saḥ-he; ca-also; api-indeed; pretya-after dying; tat-of those riches; utpādana-of the earning; utkarṣaṇa-increasing; saṁrakṣaṇa-protecting; śamala-grahaḥ-accepting the sinful activities; sūcīmukhe-named Sūcīmukha; narake-in the hell; nipatati-falls down; yatra-where; ha-indeed; vitta-graham-as a money-grabbing ghost; pāpa-puruṣam-very sinful man; dharmarāja-puruṣāḥ-the commanding men of Yamarāja; vāyakāḥ iva-like expert weavers; sarvataḥ-all over; aṅgeṣu-on the limbs of the body; sūtraiḥ-by threads; parivayanti-stitch.

One who in this world or this life is very proud of his wealth always thinks, "I am so rich. Who can equal me?" His vision is twisted, and he is always afraid that someone will take his wealth. Indeed, he even suspects his superiors. His face and heart dry up at the thought of losing his wealth, and therefore he always looks like a wretched fiend. He is not in any way able to obtain actual happiness, and he does not know what it is to be free from anxiety. Because of the sinful things he does to earn money, augment his wealth and protect it, he is put into the hell called Sūcīmukha, where the officials of Yamarāja punish him by stitching thread through his entire body like weavers manufacturing cloth.

When one possesses more wealth than necessary, he certainly becomes very proud. This is the situation of men in modern civilization. According to the Vedic culture, brāhmaṇas do not possess anything, whereas kṣatriyas possess riches, but only for performing sacrifices and other noble activities as prescribed in the Vedic injunctions. A vaiśya also earns money honestly through agriculture, cow protection and some trade. If a śūdra gets money, however, he will spend it lavishly, without discrimination, or simply accumulate it for no purpose. Because in this age there are no qualified brāhmaṇas, kṣatriyas or vaiśyas, almost everyone is a śūdra (kalau śūdra-sambhavaḥ). Therefore the śūdra mentality is causing great harm to modern civilization. A śūdra does not know how to use money to render transcendental loving service to the Lord. Money is also called lakṣmī, and Lakṣmī is always engaged in the service of Nārāyaṇa. Wherever there is money, it must be engaged in the service of Lord Nārāyaṇa. Everyone should use his money to spread the great transcendental movement of Kṛṣṇa consciousness. If one does not spend money for this purpose but accumulates more than necessary, he will certainly become proud of the money he illegally possesses. The money actually belongs to Kṛṣṇa, who says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "I am the true enjoyer of sacrifices and penances, and I am the owner of all the planets." Therefore nothing belongs to anyone but Kṛṣṇa. One who possesses more money than he needs should spend it for Kṛṣṇa. Unless one does so, he will become puffed up because of his false possessions, and therefore he will be punished in the next life, as described herein.

TEXT 37

evaṁ-vidhā narakā yamālaye santi śataśaḥ sahasraśas teṣu sarveṣu ca sarva evādharma-vartino ye kecid ihoditā anuditāś cāvani-pate paryāyeṇa viśanti tathaiva dharmānuvartina itaratra iha tu punar-bhave ta ubhaya-śeṣābhyāṁ niviśanti.

SYNONYMS

evam-vidhāḥ-of this sort; narakāḥ-the many hells; yama-ālaye-in the province of Yamarāja; santi-are; śataśaḥ-hundreds; sahasraśaḥ-thousands; teṣu-in those hellish planets; sarveṣu-all; ca-also; sarve-all; eva-indeed; adharma-vartinaḥ-persons not following the Vedic principles or regulative principles; ye kecit-whosoever; iha-here; uditāḥ-mentioned; anuditāḥ-not mentioned; ca-and; avani-pate-O King; paryāyeṇa-according to the degree of different kinds of sinful activity; viśanti-they enter; tathā eva-similarly; dharma-anuvartinaḥ-those who are pious and act according to the regulative principles or Vedic injunctions; itaratra-elsewhere; iha-on this planet; tu-but; punaḥ-bhave-into another birth; te-all of them; ubhaya-śeṣābhyām-by the remainder of the results of piety or vice; niviśanti-they enter.

My dear King Parīkṣit, in the province of Yamarāja there are hundreds and thousands of hellish planets. The impious people I have mentioned-and also those I have not mentioned-must all enter these various planets according to the degree of their impiety. Those who are pious, however, enter other planetary systems, namely the planets of the demigods. Nevertheless, both the pious and impious are again brought to earth after the results of their pious or impious acts are exhausted.

This corresponds to the beginning of Lord Kṛṣṇa's instructions in Bhagavad-gītā. Tathā dehāntara-prāptiḥ: within this material world, one is simply meant to change from one body to another in different planetary systems. Ūrdhvaṁ gacchanti sattva-sthā: [Bg. 14.18] those in the mode of goodness are elevated to the heavenly planets. Adho gacchanti tāmasāḥ: similarly, those too engrossed in ignorance enter the hellish planetary systems. Both of them, however, are subjected to the repetition of birth and death. In Bhagavad-gītā it is stated that even one who is very pious returns to earth after his enjoyment in the higher planetary systems is over (kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]). Therefore, going from one planet to another does not solve the problems of life. The problems of life will only be solved when we no longer have to accept a material body. This can be possible if one simply becomes Kṛṣṇa conscious. As Kṛṣṇa says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." This is the perfection of life and the real solution to life's problems. We should not be eager to go to the higher, heavenly planetary systems, nor should we act in such a way that we have to go to the hellish planets. The complete purpose of this material world will be fulfilled when we resume our spiritual identities and go back home, back to Godhead. The very simple method for doing this is prescribed by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. One should be neither pious nor impious. One should be a devotee and surrender to the lotus feet of Kṛṣṇa. This surrendering process is also very easy. Even a child can perform it. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. One must always simply think of Kṛṣṇa by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma. Hare Rāma, Rāma Rāma, Hare Hare. One should become Kṛṣṇa's devotee. worship Him and offer obeisances to Him. Thus one should engage all the activities of his life in the service of Lord Kṛṣṇa.

TEXT 38

nivṛtti-lakṣaṇa-mārga ādāv eva vyākhyātaḥ; etāvān evāṇḍa-kośo yaś caturdaśadhā purāṇeṣu vikalpita upagīyate yat tad bhagavato nārāyaṇasya sākṣān mahā-puruṣasya sthaviṣṭhaṁ rūpam ātmamāyā-guṇamayam anuvarṇitam ādṛtaḥ paṭhati śṛṇoti śrāvayati sa upageyaṁ bhagavataḥ paramātmano 'grāhyam api śraddhā-bhakti-viśuddha-buddhir veda.

SYNONYMS

nivṛtti-lakṣaṇa-mārgaḥ-the path symptomized by renunciation, or the path of liberation; ādau-in the beginning (the Second and Third Cantos); eva-indeed; vyākhyātaḥ-described; etāvān-this much; eva-certainly; aṇḍa-kośaḥ-the universe, which resembles a big egg; yaḥ-which; caturdaśa-dhā-in fourteen parts; purāṇeṣu-in the purāṇas; vikalpitaḥ-divided; upagīyate-is described; yat-which; tat-that; bhagavataḥ-of the Supreme Personality of Godhead; nārāyaṇasya-of Lord Nārāyaṇa; sākṣāt-directly; mahā-puruṣasya-of the Supreme Person; sthaviṣṭham-the gross; rūpam-form; ātma-māyā-of His own energy; guṇa-of the qualities; mayam-consisting; anuvarṇitam-described; ādṛtaḥ-venerating; paṭhati-one reads; śṛṇoti-or hears; śrāvayati-or explains; saḥ-that person; upageyam-song; bhagavataḥ-of the Supreme Personality of Godhead; paramātmanaḥ-of the Supersoul; agrāhyam-difficult to understand; api-although; śraddhā-by faith; bhakti-and devotion; viśuddha-purified; buddhiḥ-whose intelligence; veda-understands.

In the beginning [the Second and Third Cantos of Śrīmad-Bhāgavatam] I have already described how one can progress on the path of liberation. In the Purāṇas the vast universal existence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virāṭ-rūpa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa consciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will gradually increase. Although developing this consciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.

The Kṛṣṇa consciousness movement is pushing forward the publication of Śrīmad-Bhāgavatam, as explained especially for the understanding of the modern civilized man, to awaken him to his original consciousness. Without this consciousness, one melts into complete darkness. Whether one goes to the upper planetary systems or the hellish planetary systems, he simply wastes his time. Therefore one should hear of the universal position of the virāṭ form of the Lord as described in Śrīmad-Bhāgavatam. That will help one save himself from material conditional life and gradually elevate him to the path of liberation so that he can go back home, back to Godhead.

TEXT 39

śrutvā sthūlaṁ tathā sūkṣmaṁ

rūpaṁ bhagavato yatiḥ

sthūle nirjitam ātmānaṁ

śanaiḥ sūkṣmaṁ dhiyā nayed iti

SYNONYMS

śrutvā-after hearing of (from the disciplic succession); sthūlam-gross; tathā-as well as; sūkṣmam-subtle; rūpam-form; bhagavataḥ-of the Supreme Personality of Godhead; yatiḥ-a sannyāsī or devotee; sthūle-the gross form; nirjitam-conquered; ātmānam-the mind; śanaiḥ-gradually; sūkṣmam-the subtle. spiritual form of the Lord; dhiyā-by intelligence; nayet-one should lead it to; iti-thus.

One who is interested in liberation, who accepts the path of liberation and is not attracted to the path of conditional life, is called yati, or a devotee. Such a person should first control his mind by thinking of the virāṭ-rūpa, the gigantic universal form of the Lord, and then gradually think of the spiritual form of Kṛṣṇa [sac-cid-ānanda-vigraha [Bs. 5.1]] after hearing of both forms. Thus one's mind is fixed in samādhi. By devotional service one can then realize the spiritual form of the Lord, which is the destination of devotees. Thus his life becomes successful.

It is said, mahat-sevāṁ dvāram āhur vimukteḥ: [SB 5.5.2] if one wants to progress on the path of liberation, he should associate with mahātmās, or liberated devotees, because in such association there is a full chance for hearing, describing and chanting about the name, form, qualities and paraphernalia of the Supreme Personality of Godhead, all of which are described in Śrīmad-Bhāgavatam. On the path of bondage, one eternally undergoes the repetition of birth and death. One who desires liberation from such bondage should join the International Society for Krishna Consciousness and thus take advantage of the opportunity to hear Śrīmad-Bhāgavatam from devotees and also explain it to propagate Kṛṣṇa consciousness.

TEXT 40

bhū-dvīpa-varṣa-sarid-adri-nabhaḥ-samudra-

pātāla-diṅ-naraka-bhāgaṇa-loka-saṁsthā

gītā mayā tava nṛpādbhutam īśvarasya

sthūlaṁ vapuḥ sakala-jīva-nikāya-dhāma

SYNONYMS

bhū-of this planet earth; dvīpa-and other different planetary systems; varṣa-of tracts of land; sarit-rivers; adri-mountains; nabhaḥ-the sky; samudra-oceans; pātāla-lower planets; dik-directions; naraka-the hellish planets; bhāgaṇa-loka-the luminaries and higher planets; saṁsthā-the situation; gītā-described; mayā-by me; tava-for you; nṛpa-O King; adbhutam-wonderful; īśvarasya-of the Supreme Personality of Godhead; sthūlam-gross; vapuḥ-body; sakala-jīva-nikāya-of all the masses of living entities; dhāma-which is the place of repose.

My dear King, I have now described for you this planet earth, other planetary systems, and their lands [varṣas], rivers and mountains. I have also described the sky, the oceans, the lower planetary systems, the directions, the hellish planetary systems and the stars. These constitute the virāṭ-rūpa, the gigantic material form of the Lord, on which all living entities repose. Thus I have explained the wonderful expanse of the external body of the Lord.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-sixth Chapter, of Śrīmad-Bhāgavatam, entitled "A Description of the Hellish Planets."

There is a supplementary note written by His Divine Grace Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda in his Gauḍīya-bhāṣya. Its translation is as follows. Learned scholars who have full knowledge of all the Vedic scriptures agree that the incarnations of the Supreme Personality of Godhead are innumerable. These incarnations are classified into two divisions, called prābhava and vaibhava. According to the scriptures, prābhava incarnations are also classified in two divisions-those which are called eternal and those which are not vividly described. In this Fifth Canto of Śrīmad-Bhāgavatam, in Chapters Three through Six, there is a description of Ṛṣabhadeva, but there is not an expanded description of His spiritual activities. Therefore He is considered to belong to the second group of prābhava incarnations. In Śrīmad-Bhāgavatam, First Canto, Chapter Three, verse 13. it is said:

aṣṭame merudevyāṁ tu
nābher jāta urukramaḥ
darśayan vartma dhīrāṇāṁ
sarvāśrama-namaskṛtam

"Lord Viṣṇu appeared in the eighth incarnation as the son of Mahārāja Nābhi [the son of Āgnīdhra] and his wife Merudevī. He showed the path of perfection, the paramahaṁsa stage of life, which is worshiped by all the followers of varṇāśrama-dharma. "Ṛṣabhadeva is the Supreme Personality of Godhead, and His body is spiritual (sac-cid-ānanda-vigraha [Bs. 5.1]). Therefore one might ask how it might be possible that he passed stool and urine. The Gauḍīya vedānta ācārya Baladeva Vidyābhūṣaṇa has replied to this question in his book known as Siddhānta-ratna (First Portion, texts 65–68). Imperfect men call attention to Ṛṣabhadeva's passing stool and urine as a subject matter for the study of nondevotees, who do not understand the spiritual position of a transcendental body. In this Fifth Canto of Śrīmad-Bhāgavatam (5.6.11) the illusioned and bewildered state of the materialists of this age is fully described. Elsewhere in Fifth Canto (5.5.19) Ṛṣabhadeva stated, idaṁ śarīram mama durvibhāvyam: "This body of Mine is inconceivable for materialists." This is also confirmed by Lord Kṛṣṇa in Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." The human form of the Supreme Personality of Godhead is extremely difficult to understand, and, in fact, for a common man it is inconceivable. Therefore Ṛṣabhadeva has directly explained that His own body belongs to the spiritual platform. This being so. Ṛṣabhadeva did not actually pass stool and urine. Even though He superficially seemed to pass stool and urine, that was also transcendental and cannot be imitated by any common man. It is also stated in Śrīmad-Bhāgavatam that the stool and urine of Ṛṣabhadeva were full of transcendental fragrance. One may imitate Ṛṣabhadeva, but he cannot imitate Him by passing stool that is fragrant.

The activities of Ṛṣabhadeva, therefore, do not support the claims of a certain class of men known as arhat, who sometimes advertise that they are followers of Ṛṣabhadeva. How can they be followers of Ṛṣabhadeva while they act against the Vedic principles? Śukadeva Gosvāmī has related that after hearing about the characteristics of Lord Ṛṣabhadeva, the King of Koṅka, Veṅka and Kuṭaka initiated a system of religious principles known as arhat. These principles were not in accord with Vedic principles, and therefore they are called pāṣaṇḍa-dharma. The members of the arhat community considered Ṛṣabhadeva's activities material. However, Ṛṣabhadeva is an incarnation of the Supreme Personality of Godhead. Therefore He is on the transcendental platform, and no one can compare to Him.

Ṛṣabhadeva personally exhibited the activities of the Supreme Personality of Godhead. As stated in Śrīmad-Bhāgavatam (5.6.8), dāvānalas tad vanam ālelihānaḥ saha tena dadāha: at the conclusion of Ṛṣabhadeva's pastimes, an entire forest and the Lord's body were burned to ashes in a great forest fire. In the same way, Ṛṣabhadeva burned people's ignorance to ashes. He exhibited the characteristics of a paramahaṁsa in His instructions to His sons. The principles of the arhat community, however, do not correspond to the teachings of Ṛṣabhadeva.

Śrīla Baladeva Vidyābhūṣaṇa remarks that in the Eighth Canto of Śrīmad-Bhāgavatam there is another description of Ṛṣabhadeva, but that Ṛṣabhadeva is different from the one described in this canto.

END OF THE FIFTH CANTO

Sixth Canto

Chapter One

The History of the Life of Ajāmila

Throughout Śrīmad-Bhāgavatam there are descriptions of ten subject matters, including creation, subsequent creation and the planetary systems. Śukadeva Gosvāmī, the speaker of Śrīmad-Bhāgavatam, has already described creation, subsequent creation and the planetary systems in the Third, Fourth and Fifth Cantos. Now, in this Sixth Canto, which consists of nineteen chapters, he will describe poṣaṇa, or protection by the Lord.

The first chapter relates the history of Ajāmila, who was considered a greatly sinful man, but was liberated when four order carriers of Viṣṇu came to rescue him from the hands of the order carriers of Yamarāja. A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter. Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action. On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-kāṇḍa, different types of atonement are recommended. Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification. On the path of speculative knowledge one becomes free from sinful life by understanding things as they are. Therefore the acquirement of speculative knowledge is also considered a method of atonement. While performing fruitive activities one can become free from the actions of sinful life through austerity, penance, celibacy, control of the mind and senses, truthfulness and the practice of mystic yoga. By awakening knowledge one may also neutralize sinful reactions. Neither of these methods, however, can free one from the tendency to commit sinful activities.

By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible. Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-kāṇḍa and jñāna-kāṇḍa. Only the path of devotional service is auspicious for everyone. Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jñāna, is so potent that one who has fixed his mind at the lotus feet of Kṛṣṇa is guaranteed not to meet the Yamadūtas, the order carriers of Yamarāja, even in dreams.

To prove the strength of devotional service, Śukadeva Gosvāmī described the history of Ajāmila. Ajāmila was a resident of Kānyakubja (the modern Kanauj). He was trained by his parents to become a perfect brāhmaṇa by studying the Vedas and following the regulative principles, but because of his past, this youthful brāhmaṇa was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajāmila begot in the womb of the prostitute ten sons, the last of whom was called Nārāyaṇa. At the time of Ajāmila's death, when the order carriers of Yamarāja came to take him, he loudly called the name Nārāyaṇa in fear because he was attached to his youngest son. Thus he remembered the original Nārāyaṇa, Lord Viṣṇu. Although he did not chant the holy name of Nārāyaṇa completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Nārāyaṇa, the order carriers of Lord Viṣṇu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Viṣṇu and those of Yamarāja, and by hearing that discussion Ajāmila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.

TEXT 1

śrī-parīkṣid uvāca

nivṛtti-mārgaḥ kathita

ādau bhagavatā yathā

krama-yogopalabdhena

brahmaṇā yad asaṁsṛtiḥ

SYNONYMS

śrī-parīkṣit uvāca-Mahārāja Parīkṣit said; nivṛtti-mārgaḥ-the path of liberation; kathitaḥ-described; ādau-in the beginning; bhagavatā-by Your Holiness; yathā-duly; krama-gradually; yoga-upalabdhena-obtained by the yoga process; brahmaṇā-along with Lord Brahmā (after reaching Brahmaloka); yat-by which way; asaṁsṛtiḥ-cessation of the repetition of birth and death.

Mahārāja Parīkṣit said: O my lord, O Śukadeva Gosvāmī, you have already described [in the Second Canto] the path of liberation [nivṛtti-mārga]. By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahmā. Thus one's repetition of birth and death in the material world ceases.

Since Mahārāja Parīkṣit was a Vaiṣṇava, when he heard the description, at the end of the Fifth Canto, of the different hellish conditions of life, he was very much concerned with how to liberate the conditioned souls from the clutches of māyā and take them back home, back to Godhead. Therefore he reminded his spiritual master, Śukadeva Gosvāmī, about the nivṛtti-mārga, or path of liberation, which he had described in the Second Canto. Mahārāja Parīkṣit, who at the time of death was fortunate to have met Śukadeva Gosvāmī, inquired from Śukadeva Gosvāmī about the path of liberation at that crucial time. Śukadeva Gosvāmī very much appreciated his question and congratulated him by saying:

varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ

"My dear King, your question is glorious because it is very beneficial for all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists." (Bhāg. 2.1.1)

Parīkṣit Mahārāja was astonished that the living entities in the conditional stage do not accept the path of liberation, devotional service, instead of suffering in so many hellish conditions. This is the symptom of a Vaiṣṇava. Vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca: a Vaiṣṇava is an ocean of mercy. Para-duḥkha-duḥkhī: he is unhappy because of the unhappiness of others. Therefore Parīkṣit Mahārāja, being compassionate toward the conditioned souls suffering in hellish life, suggested that Śukadeva Gosvāmī continue describing the path of liberation, which he had explained in the beginning of Śrīmad-Bhāgavatam. The word asaṁsṛti is very important in this connection. Saṁsṛti refers to continuing on the path of birth and death. Asaṁsṛti, on the contrary, refers to nivṛtti-mārga, or the path of liberation, by which one's birth and death cease and one gradually progresses to Brahmaloka, unless one is a pure devotee who does not care about going to the higher planetary systems, in which case one immediately returns home, back to Godhead, by executing devotional service (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). Parīkṣit Mahārāja, therefore, was very eager to hear from Śukadeva Gosvāmī about the path of liberation for the conditioned soul.

According to the opinion of the ācāryas, the word krama-yogopalabdhena indicates that by first performing karma-yoga and then jñāna-yoga and finally coming to the platform of bhakti-yoga, one can be liberated. Bhakti-yoga, however, is so powerful that it does not depend on karma-yoga or jñāna-yoga. Bhakti-yoga itself is so powerful that even an impious man with no assets in karma-yoga or an illiterate with no assets in jñāna-yoga can undoubtedly be elevated to the spiritual world if he simply adheres to bhakti-yoga. Mām evaiṣyasy asaṁśayaḥ. Kṛṣṇa says in Bhagavad-gītā (8.7) that by the process of bhakti-yoga one undoubtedly goes back to Godhead, back home to the spiritual world. Yogīs, however, instead of going directly to the spiritual world, sometimes want to see other planetary systems, and therefore they ascend to the planetary system where Lord Brahmā lives, as indicated here by the word brahmaṇā. At the time of dissolution, Lord Brahmā, along with all the inhabitants of Brahmaloka, goes directly to the spiritual world. This is confirmed in the Vedas as follows:

brahmaṇā saha te sarve
samprāpte pratisañcare
parasyānte kṛtātmānaḥ
praviśanti paraṁ padam

"Because of their exalted position, those who are on Brahmaloka at the time of dissolution go directly back home, back to Godhead, along with Lord Brahmā."

TEXT 2

pravṛtti-lakṣaṇaś caiva

traiguṇya-viṣayo mune

yo 'sāv alīna-prakṛter

guṇa-sargaḥ punaḥ punaḥ

SYNONYMS

pravṛtti-by inclination; lakṣaṇaḥ-symptomized; ca-also; eva-indeed; trai-guṇya-the three modes of nature; viṣayaḥ-possessing as objectives; mune-O great sage; yaḥ-which; asau-that; alīna-prakṛteḥ-of one who is not freed from the clutches of māyā; guṇa-sargaḥ-in which there is a creation of material bodies; punaḥ punaḥ-again and again.

O great sage Śukadeva Gosvāmī, unless the living entity is freed from the infection of the material modes of nature, he receives different types of bodies in which to enjoy or suffer, and according to the body, he is understood to have various inclinations. By following these inclinations he traverses the path called pravṛtti-mārga, by which one may be elevated to the heavenly planets, as you have already described [in the Third Canto].

As Lord Kṛṣṇa explains in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." Because of the influence of the various modes of nature, the living entities have various tendencies or propensities, and therefore they are qualified to achieve various destinations. As long as one is materially attached, he wants to be elevated to the heavenly planets because of his attraction to the material world. The Supreme Personality of Godhead declares, however, "Those who worship Me come to Me." If one has no information about the Supreme Lord and His abode, one tries to be elevated only to a higher material position, but when one concludes that in this material world there is nothing but repeated birth and death, he tries to return home, back to Godhead. If one attains that destination, he need never return to this material world (yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]). As Śrī Caitanya Mahāprabhu says in Caitanya-caritāmṛta (Madhya 19.151):

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

"According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service." All living entities are rotating throughout the universe, going sometimes up to the higher planetary systems and sometimes down to the lower planets. This is the material disease, which is known as pravṛtti-mārga. When one becomes intelligent he takes to nivṛtti-mārga, the path of liberation, and thus instead of rotating within this material world, he returns home, back to Godhead. This is necessary.

TEXT 3

adharma-lakṣaṇā nānā

narakāś cānuvarṇitāḥ

manvantaraś ca vyākhyāta

ādyaḥ svāyambhuvo yataḥ

SYNONYMS

adharma-lakṣaṇāḥ-symptomized by impious activities; nānā-various; narakāḥ-hells; ca-also; anuvarṇitāḥ-have been described; manu-antaraḥ-the change of Manus [in one day of Brahmā there are fourteen Manus]; ca-also; vyākhyātaḥ-has been described; ādyaḥ-the original; svāyambhuvaḥ-directly the son of Lord Brahmā; yataḥ-wherein.

You have also described [at the end of the Fifth Canto] the varieties of hellish life that result from impious activities, and you have described [in the Fourth Canto] the first manvantara, which was presided over by Svāyambhuva Manu, the son of Lord Brahmā.

TEXTS 4–5

priyavratottānapador

vaṁśas tac-caritāni ca

dvīpa-varṣa-samudrādri-

nady-udyāna-vanaspatīn

dharā-maṇḍala-saṁsthānaṁ

bhāga-lakṣaṇa-mānataḥ

jyotiṣāṁ vivarāṇāṁ ca

yathedam asṛjad vibhuḥ

SYNONYMS

priyavrata-of Priyavrata; uttānapadoḥ-and of Uttānapāda; vaṁśaḥ-the dynasty; tat-caritāni-their characteristics; ca-also; dvīpa-different planets; varṣa-lands; samudra-oceans and seas; adri-mountains; nadī-rivers; udyāna-gardens; vanaspatīn-and trees; dharā-maṇḍala-of the planet earth; saṁsthānam-situation; bhāga-according to divisions; lakṣaṇa-different symptoms; mānataḥ-and measurements; jyotiṣām-of the sun and other luminaries; vivarāṇām-of the lower planetary systems; ca-and; yathā-as; idam-this; asṛjat-created; vibhuḥ-the Supreme Personality of Godhead.

My dear lord, you have described the dynasties and characteristics of King Priyavrata and King Uttānapāda. The Supreme Personality of Godhead created this material world with various universes, planetary systems, planets and stars, with varied lands, seas, oceans, mountains, rivers, gardens and trees, all with different characteristics. These are divided among this planet earth, the luminaries in the sky and the lower planetary systems. You have very clearly described these planets and the living entities who live on them.

Here the words yathedam asṛjad vibhuḥ clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth. Atheists try to conceal the hand of God, which is present in every creation, but they cannot explain how all these creations could come into existence without a competent intelligence and almighty power behind them. Simply to imagine or speculate is a waste of time. In Bhagavad-gītā (10.8), the Lord says, ahaṁ sarvasya prabhavo: "I am the origin of everything." Mattaḥ sarvaṁ pravartate: "whatever exists in the creation emanates from Me." Iti matvā bhajante māṁ budhā bhāva-samanvitāḥ: "When one fully understands that I create everything by My omnipotence, one becomes firmly situated in devotional service and fully surrenders at My lotus feet." Unfortunately, the unintelligent cannot immediately understand Kṛṣṇa's supremacy. Nonetheless, if they associate with devotees and read authorized books, they may gradually come to the proper understanding, although this may take many, many births. As Kṛṣṇa says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Vāsudeva, Kṛṣṇa, is the creator of everything, and His energy is displayed in various ways. As explained in Bhagavad-gītā (7.4–5), a combination of the material energy (bhūmir āpo 'nalo vāyuḥ) and the spiritual energy, the living entity, exists in every creation. Therefore the same principle, the combination of the supreme spirit and the material elements, is the cause of the cosmic manifestation.

TEXT 6

adhuneha mahā-bhāga

yathaiva narakān naraḥ

nānogra-yātanān neyāt

tan me vyākhyātum arhasi

SYNONYMS

adhunā-right now; iha-in this material world; mahā-bhāga-O greatly opulent and fortunate Śukadeva Gosvāmī; yathā-so that; eva-indeed; narakān-all the hellish conditions into which the impious are put; naraḥ-human beings; nānā-varieties of; ugra-terrible; yātanān-conditions of suffering; na īyāt-may not undergo; tat-that; me-to me; vyākhyātum arhasi-please describe.

O greatly fortunate and opulent Śukadeva Gosvāmī, now kindly tell me how human beings may be saved from having to enter hellish conditions in which they suffer terrible pains.

In the Twenty-sixth Chapter of the Fifth Canto, Śukadeva Gosvāmī has explained that people who commit sinful acts are forced to enter hellish planets and suffer. Now Mahārāja Parīkṣit, being a devotee, is concerned with how this can be stopped. A Vaiṣṇava is para-duḥkha-duḥkhī; in other words, he has no personal troubles, but he is very unhappy to see others in trouble. Prahlāda Mahārāja said, "My Lord, I have no personal problems, for I have learned how to glorify Your transcendental qualities and thus enter a trance of ecstasy. I do have a problem, however, for I am simply thinking of these rascals and fools who are busy with māyā-sukha, temporary happiness, without knowledge of devotional service unto You." This is the problem faced by a Vaiṣṇava. Because a Vaiṣṇava fully takes shelter of the Supreme Personality of Godhead, he personally has no problems, but because he is compassionate toward the fallen, conditioned souls, he is always thinking of plans to save them from their hellish life in this body and the next. Parīkṣit Mahārāja, therefore, anxiously wanted to know from Śukadeva Gosvāmī how humanity can be saved from gliding down to hell. Śukadeva Gosvāmī had already explained how people enter hellish life, and he could also explain how they could be saved from it. Intelligent men must take advantage of these instructions. Unfortunately, however, the entire world is lacking Kṛṣṇa consciousness, and therefore people are suffering from the grossest ignorance and do not even believe in a life after this one. To convince them of their next life is very difficult because they have become almost mad in their pursuit of material enjoyment. Nevertheless, our duty, the duty of all sane men, is to save them. Mahārāja Parīkṣit is the representative of one who can save them.

TEXT 7

śrī-śuka uvāca

na ced ihaivāpacitiṁ yathāṁhasaḥ

kṛtasya kuryān mana-ukta-pāṇibhiḥ

dhruvaṁ sa vai pretya narakān upaiti

ye kīrtitā me bhavatas tigma-yātanāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrīla Śukadeva Gosvāmī said; na-not; cet-if; iha-within this life; eva-certainly; apacitim-counteraction, atonement; yathā-duly; aṁhasaḥ kṛtasya-when one has performed sinful activities; kuryāt-performs; manaḥ-with the mind; ukta-words; pāṇibhiḥ-and with the senses; dhruvam-undoubtedly; saḥ-that person; vai-indeed; pretya-after death; narakān-different varieties of hellish conditions; upaiti-attains; ye-which; kīrtitāḥ-were already described; me-by me; bhavataḥ-unto you; tigma-yātanāḥ-in which there is very terrible suffering.

Śukadeva Gosvāmī replied: My dear King, if before one's next death whatever impious acts one has performed in this life with his mind, words and body are not counteracted through proper atonement according to the description of the Manu-saṁhitā and other dharma-śāstras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you.

Śrīla Viśvanātha Cakravartī Ṭhākura mentions that although Mahārāja Parīkṣit was a pure devotee, Śukadeva Gosvāmī did not immediately speak to him about the strength of devotional service. As stated in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

Devotional service is so strong that if one fully surrenders to Kṛṣṇa and takes fully to His devotional service, the reactions of his sinful life immediately stop.

Elsewhere in the Gītā (18.66), Lord Kṛṣṇa urges that one give up all other duties and surrender to Him, and He promises, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall free you from all sinful reactions and give you liberation." Therefore in response to the inquiries of Parīkṣit Mahārāja, Śukadeva Gosvāmī, his guru, could have immediately explained the principle of bhakti, but to test Parīkṣit Mahārāja's intelligence, he first prescribed atonement according to karma-kāṇḍa, the path of fruitive activities. For karma-kāṇḍa there are eighty authorized scriptures, such as Manu-saṁhitā, which are known as dharma-śāstras. In these scriptures one is advised to counteract his sinful acts by performing other types of fruitive action. This was the path first recommended by Śukadeva Gosvāmī to Mahārāja Parīkṣit, and actually it is a fact that one who does not take to devotional service must follow the decision of these scriptures by performing pious acts to counteract his impious acts. This is known as atonement.

TEXT 8

tasmāt puraivāśv iha pāpa-niṣkṛtau

yateta mṛtyor avipadyatātmanā

doṣasya dṛṣṭvā guru-lāghavaṁ yathā

bhiṣak cikitseta rujāṁ nidānavit

SYNONYMS

tasmāt-therefore; purā-before; eva-indeed; āśu-very quickly; iha-in this life; pāpa-niṣkṛtau-to become free from the reaction of sinful activities; yateta-one should endeavor; mṛtyoḥ-death; avipadyata-not troubled by disease and old age; ātmanā-with a body; doṣasya-of the sinful activities; dṛṣṭvā-estimating; guru-lāghavam-the heaviness or lightness; yathā-just like; bhiṣak-a physician; cikitseta-would treat; rujām-of disease; nidāna-vit-one who is expert in diagnosis.

Therefore, before one's next death comes, as long as one's body is strong enough, one should quickly adopt the process of atonement according to śāstra; otherwise one's time will be lost, and the reactions of his sins will increase. As an expert physician diagnoses and treats a disease according to its gravity, one should undergo atonement according to the severity of one's sins.

The dharma-śāstras like the Manu-saṁhitā prescribe that a man who has committed murder should be hanged and his own life sacrificed in atonement. Previously this system was followed all over the world, but since people are becoming atheists, they are stopping capital punishment. This is not wise. Herein it is said that a physician who knows how to diagnose a disease prescribes medicine accordingly. If the disease is very serious, the medicine must be strong. The weight of a murderer's sin is very great, and therefore according to Manu-saṁhitā a murderer must be killed. By killing a murderer the government shows mercy to him because if a murderer is not killed in this life, he will be killed and forced to suffer many times in future lives. Since people do not know about the next life and the intricate workings of nature, they manufacture their own laws, but they should properly consult the established injunctions of the śāstras and act accordingly. In India even today the Hindu community often takes advice from expert scholars regarding how to counteract sinful activities. In Christianity also there is a process of confession and atonement. Therefore atonement is required, and atonement must be undergone according to the gravity of one's sinful acts.

TEXT 9

śrī-rājovāca

dṛṣṭa-śrutābhyāṁ yat pāpaṁ

jānann apy ātmano 'hitam

karoti bhūyo vivaśaḥ

prāyaścittam atho katham

SYNONYMS

śrī-rājā uvāca-Parīkṣit Mahārāja replied; dṛṣṭa-by seeing; śrutābhyām-also by hearing (from the scriptures or lawbooks); yat-since; pāpam-sinful, criminal action; jānan-knowing; api-although; ātmanaḥ-of his self; ahitam-injurious; karoti-he acts; bhūyaḥ-again and again; vivaśaḥ-unable to control himself; prāyaścittam-atonement; atho-therefore; katham-what is the value of.

Mahārāja Parīkṣit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for committing sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement?

In some religious sects a sinful man goes to a priest to confess his sinful acts and pay a fine, but then he again commits the same sins and returns to confess them again. This is the practice of a professional sinner. Parīkṣit Mahārāja's observations indicate that even five thousand years ago it was the practice of criminals to atone for their crimes but then commit the same crimes again, as if forced to do so. Therefore, owing to his practical experience, Parīkṣit Mahārāja saw that the process of repeatedly sinning and atoning is pointless. Regardless of how many times he is punished, one who is attached to sense enjoyment will commit sinful acts again and again until he is trained to refrain from enjoying his senses. The word vivaśa is used herein, indicating that even one who does not want to commit sinful acts will be forced to do so by habit. Parīkṣit Mahārāja therefore considered the process of atonement to have little value for saving one from sinful acts. In the following verse he further explains his rejection of this process.

TEXT 10

kvacin nivartate 'bhadrāt

kvacic carati tat punaḥ

prāyaścittam atho 'pārthaṁ

manye kuñjara-śaucavat

SYNONYMS

kvacit-sometimes; nivartate-ceases; abhadrāt-from sinful activity; kvacit-sometimes; carati-commits; tat-that (sinful activity); punaḥ-again; prāyaścittam-the process of atonement; atho-therefore; apārtham-useless; manye-I consider; kuñjara-śaucavat-exactly like the bathing of an elephant.

Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land.

When Parīkṣit Mahārāja inquired how a human being could free himself from sinful activities so as not to be forced to go to hellish planetary systems after death, Śukadeva Gosvāmī answered that the process of counteracting sinful life is atonement. In this way Śukadeva Gosvāmī tested the intelligence of Mahārāja Parīkṣit, who passed the examination by refusing to accept this process as genuine. Now Parīkṣit Mahārāja is expecting another answer from his spiritual master, Śukadeva Gosvāmī.

TEXT 11

śrī-bādarāyaṇir uvāca

karmaṇā karma-nirhāro

na hy ātyantika iṣyate

avidvad-adhikāritvāt

prāyaścittaṁ vimarśanam

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śukadeva Gosvāmī, the son of Vyāsadeva, replied; karmaṇā-by fruitive activities; karma-nirhāraḥ-counteraction of fruitive activities; na-not; hi-indeed; ātyantikaḥ-final; iṣyate-becomes possible; avidvat-adhikāritvāt-from being without knowledge; prāyaścittam-real atonement; vimarśanam-full knowledge of Vedānta.

Śukadeva Gosvāmī, the son of Vedavyāsa, answered: My dear King, since acts meant to neutralize impious actions are also fruitive, they will not release one from the tendency to act fruitively. Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot one's desires. Thus even though one may superficially seem pious, he will undoubtedly be prone to act impiously. Therefore real atonement is enlightenment in perfect knowledge, Vedānta, by which one understands the Supreme Absolute Truth.

The guru, Śukadeva Gosvāmī, has examined Parīkṣit Mahārāja, and it appears that the King has passed one phase of the examination by rejecting the process of atonement because it involves fruitive activities. Now Śukadeva Gosvāmī is suggesting the platform of speculative knowledge. Progressing from karma-kāṇḍa to jñāna-kāṇḍa, he is proposing, prāyaścittaṁ vimarśanam: "Real atonement is full knowledge." Vimarśana refers to the cultivation of speculative knowledge. In Bhagavad-gītā, karmīs, who are lacking in knowledge, are compared to asses. Kṛṣṇa says in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Thus karmīs who engage in sinful acts and who do not know the true objective of life are called mūḍhas, asses. Vimarśana, however, is also explained in Bhagavad-gītā (15.15), where Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: the purpose of Vedic study is to understand the Supreme Personality of Godhead. If one studies Vedānta but merely advances somewhat in speculative knowledge and does not understand the Supreme Lord, one remains the same mūḍha. As stated in Bhagavad-gītā (7.19), one attains real knowledge when he understands Kṛṣṇa and surrenders unto Him (bahūnāṁ janmanām ante jñānavān māṁ prapadyate). To become learned and free from material contamination, therefore, one should try to understand Kṛṣṇa, for thus one is immediately liberated from all pious and impious activities and their reactions.

TEXT 12

nāśnataḥ pathyam evānnaṁ

vyādhayo 'bhibhavanti hi

evaṁ niyamakṛd rājan

śanaiḥ kṣemāya kalpate

SYNONYMS

na-not; aśnataḥ-those who eat; pathyam-suitable; eva-indeed; annam-food; vyādhayaḥ-different types of disease; abhibhavanti-overcome; hi-indeed; evam-similarly; niyama-kṛt-one following regulative principles; rājan-O King; śanaiḥ-gradually; kṣemāya-for well-being; kalpate-becomes fit.

My dear King, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him. Similarly, if one follows the regulative principles of knowledge, he gradually progresses toward liberation from material contamination.

One is gradually purified if one cultivates knowledge, even through mental speculation, and strictly follows the regulative principles enjoined in the śāstras and explained in the next verse. Therefore the platform of jñāna, speculative knowledge, is better than the platform of karma, fruitive action. There is every chance of falling from the platform of karma to hellish conditions, but on the platform of jñāna one is saved from hellish life, although one is still not completely free from infection. The difficulty is that on the platform of jñāna one thinks that he has been liberated and has become Nārāyaṇa, or Bhagavān. This is another phase of ignorance.

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(Bhāg. 10.2.32)

Because of ignorance, one speculatively thinks himself liberated from material contamination although actually he is not. Therefore even if one rises to brahma jñāna, understanding of Brahman, one nevertheless falls down because of not taking shelter of the lotus feet of Kṛṣṇa. Nonetheless, jñānīs at least know what is sinful and what is pious, and they very cautiously act according to the injunctions of the śāstras.

TEXTS 13–14

tapasā brahmacaryeṇa

śamena ca damena ca

tyāgena satya-śaucābhyāṁ

yamena niyamena vā

deha-vāg-buddhijaṁ dhīrā

dharmajñāḥ śraddhayānvitāḥ

kṣipanty aghaṁ mahad api

veṇu-gulmam ivānalaḥ

SYNONYMS

tapasā-by austerity or voluntary rejection of material enjoyment; brahmacaryeṇa-by celibacy (the first austerity); śamena-by controlling the mind; ca-and; damena-by fully controlling the senses; ca-also; tyāgena-by voluntarily giving charity to good causes; satya-by truthfulness; śaucābhyām-and by following regulative principles to keep oneself internally and externally clean; yamena-by avoiding cursing and violence; niyamena-by regularly chanting the holy name of the Lord; vā-and; deha-vāk-buddhi-jam-performed by the body, words and intelligence; dhīrāḥ-those who are sober; dharma-jñāḥ-fully imbued with knowledge of religious principles; śraddhayā anvitāḥ-endowed with faith; kṣipanti-destroy; agham-all kinds of sinful activities; mahat api-although very great and abominable; veṇu-gulmam-the dried creepers beneath a bamboo tree; iva-like; analaḥ-fire.

To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind. These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.

Tapaḥ is explained in the smṛti-śāstra as follows: manasaś cendriyāṇāṁ ca aikāgryaṁ paramaṁ tapaḥ. "Complete control of the mind and senses and their complete concentration on one kind of activity is called tapaḥ." Our Kṛṣṇa consciousness movement is teaching people how to concentrate the mind on devotional service. This is first-class tapaḥ. Brahmacarya, the life of celibacy, has eight aspects: one should not think of women, speak about sex life, dally with women, look lustfully at women, talk intimately with women or decide to engage in sexual intercourse, nor should one endeavor for sex life or engage in sex life. One should not even think of women or look at them, to say nothing of talking with them. This is called first-class brahmacarya. If a brahmacārī or sannyāsī talks with a woman in a secluded place, naturally there will be a possibility of sex life without anyone's knowledge. Therefore a complete brahmacārī practices just the opposite. If one is a perfect brahmacārī, he can very easily control the mind and senses, give charity, speak truthfully and so forth. To begin, however, one must control the tongue and the process of eating.

In the bhakti-mārga, the path of devotional service, one must strictly follow the regulative principles by first controlling the tongue (sevonmukhe hi jihvādau svayam eva sphuraty adaḥ). The tongue (jihvā) can be controlled if one chants the Hare Kṛṣṇa mahā-mantra, does not speak of any subjects other than those concerning Kṛṣṇa and does not taste anything not offered to Kṛṣṇa. If one can control the tongue in this way, brahmacarya and other purifying processes will automatically follow. It will be explained in the next verse that the path of devotional service is completely perfect and is therefore superior to the path of fruitive activities and the path of knowledge. Quoting from the Vedas, Śrīla Vīrarāghava Ācārya explains that austerity involves observing fasts as fully as possible (tapasānāśakena). Śrīla Rūpa Gosvāmī has also advised that atyāhāra, too much eating, is an impediment to advancement in spiritual life. Also, in Bhagavad-gītā (6.17) Kṛṣṇa says:

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā

"He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system."

In text 14 the word dhīrāḥ, meaning "those who are undisturbed under all circumstances," is very significant. Kṛṣṇa tells Arjuna in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." In material life there are many disturbances (adhyātmika, adhidaivika and adhibhautika). One who has learned to tolerate these disturbances under all circumstances is called dhīra.

TEXT 15

kecit kevalayā bhaktyā

vāsudeva-parāyaṇāḥ

aghaṁ dhunvanti kārtsnyena

nīhāram iva bhāskaraḥ

SYNONYMS

kecit-some people; kevalayā bhaktyā-by executing unalloyed devotional service; vāsudeva-to Lord Kṛṣṇa, the all-pervading Supreme Personality of Godhead; parāyaṇāḥ-completely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); agham-all kinds of sinful reactions; dhunvanti-destroy; kārtsnyena-completely (with no possibility that sinful desires will revive); nīhāram-fog; iva-like; bhāskaraḥ-the sun.

Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.

In the previous verse Śukadeva Gosvāmī gave the example that the dried leaves of creepers beneath a bamboo tree may be completely burnt to ashes by a fire, although the creepers may sprout again because the root is still in the ground. Similarly, because the root of sinful desire is not destroyed in the heart of a person who is cultivating knowledge but who has no taste for devotional service, there is a possibility that his sinful desires will reappear. As stated in Śrīmad-Bhāgavatam (10.14.4):

śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye

Speculators who undergo great labor to gain a meticulous understanding of the material world by distinguishing between sinful and pious activities, but who are not situated in devotional service, are prone to material activities. They may fall down and become implicated in fruitive activities. If one becomes attached to devotional service, however, his desires for material enjoyment are automatically vanquished without separate endeavor. Bhaktiḥ pareśānubhavo viraktir anyatra ca: [SB 11.2.42] if one is advanced in Kṛṣṇa consciousness, material activities, both sinful and pious, automatically become distasteful to him. That is the test of Kṛṣṇa consciousness. Both pious and impious activities are actually due to ignorance because a living entity, as an eternal servant of Kṛṣṇa, has no need to act for his personal sense gratification. Therefore as soon as one is reclaimed to the platform of devotional service, he relinquishes his attachment for pious and impious activities and is interested only in what will satisfy Kṛṣṇa. This process of bhakti, devotional service to Kṛṣṇa (vāsudeva-parāyaṇa), relieves one from the reactions of all activities.

Since Mahārāja Parīkṣit was a great devotee. the answers of his guru, Śukadeva Gosvāmī, concerning karma-kāṇḍa and jñāna-kāṇḍa could not satisfy him. Therefore Śukadeva Gosvāmī, knowing very well the heart of his disciple, explained the transcendental bliss of devotional service. The word kecit, which is used in this verse, means. "a few people but not all." Not everyone can become Kṛṣṇa conscious. As Kṛṣṇa explains in Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." Practically no one understands Kṛṣṇa as He is, for Kṛṣṇa cannot be understood through pious activities or attainment of the most elevated speculative knowledge. Actually the highest knowledge consists of understanding Kṛṣṇa. Unintelligent men who do not understand Kṛṣṇa are grossly puffed up, thinking that they are liberated or have themselves become Kṛṣṇa or Nārāyaṇa. This is ignorance.

To indicate the purity of bhakti, devotional service, Śrīla Rūpa Gosvāmī says in Bhakti-rasāmṛta-sindhu (1.1.11):

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Śrīla Rūpa Gosvāmī further explains that bhakti is kleśaghnī śubhadā, which means if one takes to devotional service, all kinds of unnecessary labor and material distress cease entirely and one achieves all good fortune. Bhakti is so powerful that it is also said to be mokṣa-laghutākṛt; in other words, it minimizes the importance of liberation.

Nondevotees must undergo material hardships because they are prone to commit sinful fruitive activities. The desire to commit sinful actions continues in their hearts due to ignorance. These sinful actions are divided into three categories-pātaka, mahā-pātaka and atipātaka-and also into two divisions; prārabdha and aprārabdha. Prārabdha refers to sinful reactions from which one is suffering at the present, and aprārabdha refers to sources of potential suffering. When the seeds (bīja) of sinful reactions have not yet fructified, the reactions are called aprārabdha. These seeds of sinful action are unseen, but they are unlimited, and no one can trace when they were first planted. Because of prārabdha, sinful reactions that have already fructified, one is seen to have taken birth in a low family or to be suffering from other miseries.

When one takes to devotional service, however, all phases of sinful life, including prārabdha, aprārabdha and bīja, are vanquished. In Śrīmad-Bhāgavatam (11.14.19) Lord Kṛṣṇa tells Uddhava:

yathāgniḥ susamṛddhārciḥ
karoty edhāṁsi bhasmasāt
tathā mad-viṣayā bhaktir
uddhavaināṁsi kṛtsnaśaḥ

"My dear Uddhava, devotional service in relationship with Me is like a blazing fire that can burn to ashes all the fuel of sinful activities supplied to it." How devotional service vanquishes the reactions of sinful life is explained in Śrīmad-Bhāgavatam (3.33.6) in a verse spoken during Lord Kapiladeva's instructions to His mother, Devahūti. Devahūti said:

yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo 'pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt

"My dear Lord, if even a person born in a family of dog-eaters hears and repeats the chanting of Your glories, offers respects to You and remembers You, he is immediately greater than a brāhmaṇa and is therefore eligible to perform sacrifices. Therefore, what is to be said of one who has seen You directly?"

In the Padma Purāṇa there is a statement that persons whose hearts are always attached to the devotional service of Lord Viṣṇu are immediately released from all the reactions of sinful life. These reactions generally exist in four phases. Some of them are ready to produce results immediately, some are in the form of seeds, some are unmanifested, and some are current. All such reactions are immediately nullified by devotional service. When devotional service is present in one's heart, desires to perform sinful activities have no place there. Sinful life is due to ignorance, which means forgetfulness of one's constitutional position as an eternal servant of God, but when one is fully Kṛṣṇa conscious he realizes that he is God's eternal servant.

In this regard, Śrīla Jīva Gosvāmī comments that bhakti may be divided into two divisions: (1) santatā, devotional service that continues incessantly with faith and love, and (2) kādācitkī, devotional service that does not continue incessantly but is sometimes awakened. Incessantly flowing devotional service (santatā) may also be divided into two categories: (1) service performed with slight attachment and (2) spontaneous devotional service. Intermittent devotional service (kādācitkī) may be divided into three categories: (1) rāgābhāsamayī, devotional service in which one is almost attached, (2) rāgābhāsa-śūnya-svarūpa-bhūtā, devotional service in which there is no spontaneous love but one likes the constitutional position of serving, and (3) ābhāsa-rūpā, a slight glimpse of devotional service. As for atonement, if one has caught even a slight glimpse of devotional service, all needs to undergo prāyaścitta, atonement, are superseded. Therefore atonement is certainly unnecessary when one has achieved spontaneous love and, above that, attachment with love, which are signs of increasing advancement in kādācitkī. Even in the stage of ābhāsa-rūpā bhakti, all the reactions of sinful life are uprooted and vanquished. Śrīla Jīva Gosvāmī expresses the opinion that the word kārtsnyena means that even if one has a desire to commit sinful actions, the roots of that desire are vanquished merely by ābhāsa-rūpā bhakti. The example of bhāskara, the sun, is most appropriate. The ābhāsa feature of bhakti is compared to twilight, and the accumulation of one's sinful activities is compared to fog. Since fog does not spread throughout the sky, the sun need do no more than merely manifest its first rays, and the fog immediately disappears. Similarly, if one has even a slight relationship with devotional service, all the fog of his sinful life is immediately vanquished.

TEXT 16

na tathā hy aghavān rājan

pūyeta tapa-ādibhiḥ

yathā kṛṣṇārpita-prāṇas

tat-puruṣa-niṣevayā

SYNONYMS

na-not; tathā-so much; hi-certainly; agha-vān-a man full of sinful activities; rājan-O King; pūyeta-can become purified; tapaḥ-ādibhiḥ-by executing the principles of austerity, penance, brahmacarya and other purifying processes; yathā-as much as; kṛṣṇa-arpita-prāṇaḥ-the devotee whose life is fully Kṛṣṇa conscious; tat-puruṣa-niṣevayā-by engaging his life in the service of Kṛṣṇa's representative.

My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the lotus feet of Kṛṣṇa, he can be completely purified. One cannot be purified merely by undergoing austerity, penance, brahmacarya and the other methods of atonement I have previously described.

Tat-puruṣa refers to a preacher of Kṛṣṇa consciousness, such as the spiritual master. Śrīla Narottama dāsa Ṭhākura has said, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Without serving a bona fide spiritual master, an ideal Vaiṣṇava, who can be delivered from the clutches of māyā?" This idea is also expressed in many other places. Śrīmad-Bhāgavatam (5.5.2) says, mahat-sevāṁ dvāram āhur vimukteḥ: if one desires liberation from the clutches of māyā, one must associate with a pure devotee mahātmā. A mahātmā is one who engages twenty-four hours daily in the loving service of the Lord. As Kṛṣṇa says in Bhagavad-gītā (9.13):

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." Thus the symptom of a mahātmā is that he has no engagement other than service to Kṛṣṇa. One must render service to a Vaiṣṇava in order to get freed from sinful reactions, revive one's original Kṛṣṇa consciousness and be trained in how to love Kṛṣṇa. This is the result of mahātma-sevā. Of course, if one engages in the service of a pure devotee, the reactions of one's sinful life are vanquished automatically. Devotional service is necessary not to drive away an insignificant stock of sins, but to awaken our dormant love for Kṛṣṇa. As fog is vanquished at the first glimpse of sunlight, one's sinful reactions are automatically vanquished as soon as one begins serving a pure devotee; no separate endeavor is required.

The word kṛṣṇa-rpita-prāṇaḥ refers to a devotee who dedicates his life to serving Kṛṣṇa, not to being saved from the path to hellish life. A devotee is nārāyaṇa-parāyaṇa, or vāsudeva-parāyaṇa, which means that the path of Vāsudeva, or the devotional path, is his life and soul. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28): such a devotee is not afraid of going anywhere. There is a path toward liberation in the higher planetary systems and a path toward the hellish planets, but a nārāyaṇa-para devotee is unafraid wherever he is sent; he simply wants to remember Kṛṣṇa, wherever he may be. Such a devotee is unconcerned with hell and heaven; he is simply attached to rendering service to Kṛṣṇa. When a devotee is put into hellish conditions, he accepts them as Kṛṣṇa's mercy: tat te 'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). He does not protest, "Oh, I am such a great devotee of Kṛṣṇa. Why have I been put into this misery?" Instead he thinks, "This is Kṛṣṇa's mercy." Such an attitude is possible for a devotee who engages in the service of Kṛṣṇa's representative. This is the secret of success.

TEXT 17

sadhrīcīno hy ayaṁ loke

panthāḥ kṣemo 'kuto-bhayaḥ

suśīlāḥ sādhavo yatra

nārāyaṇa-parāyaṇāḥ

SYNONYMS

sadhrīcīnaḥ-just appropriate; hi-certainly; ayam-this; loke-in the world; panthāḥ-path; kṣemaḥ-auspicious; akutaḥ-bhayaḥ-without fear; su-śīlāḥ-well-behaved; sādhavaḥ-saintly persons; yatra-wherein; nārāyaṇa-parāyaṇāḥ-those who have taken the path of Nārāyaṇa, devotional service, as their life and soul.

The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorized by the śāstras.

One should not think that the person who takes to bhakti is one who cannot perform the ritualistic ceremonies recommended in the karma-kāṇḍa section of the Vedas or is not sufficiently educated to speculate on spiritual subjects. Māyāvādīs generally allege that the bhakti path is for women and illiterates. This is a groundless accusation. The bhakti path is followed by the most learned scholars, such as the Gosvāmīs, Lord Caitanya Mahāprabhu and Rāmānujācārya. These are the actual followers of the bhakti path. Regardless of whether or not one is educated or aristocratic, one must follow in their footsteps. Mahājano yena gataḥ sa panthāḥ: one must follow the path of the mahājanas. The mahājanas are those who have taken to the path of devotional service (suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ), for these great personalities are the perfect persons. As stated in Śrīmad-Bhāgavatam (5.18.12):

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

"One who has unflinching devotion to the Personality of Godhead has all the good qualities of the demigods." The less intelligent, however, misunderstand the bhakti path and therefore allege that it is for one who cannot execute ritualistic ceremonies or speculate. As confirmed here by the word sadhrīcīnaḥ, bhakti is the path that is appropriate, not the paths of karma-kāṇḍa and jñāna-kāṇḍa. Māyāvādīs may be suśīlāḥ sādhavaḥ (well-behaved saintly persons), but there is nevertheless some doubt about whether they are actually making progress, for they have not accepted the path of bhakti. On the other hand, those who follow the path of the ācāryas are suśīlāḥ and sādhavaḥ, but furthermore their path is akuto-bhaya, which means free from fear. One should fearlessly follow the twelve mahājanas and their line of disciplic succession and thus be liberated from the clutches of māyā.

TEXT 18

prāyaścittāni cīrṇāni

nārāyaṇa-parāṅmukham

na niṣpunanti rājendra

surā-kumbham ivāpagāḥ

SYNONYMS

prāyaścittāni-processes of atonement; cīrṇāni-very nicely performed; nārāyaṇa-parāṅmukham-a nondevotee; na niṣpunanti-cannot purify; rājendra-O King; surā-kumbham-a pot containing liquor; iva-like; āpa-gāḥ-the waters of the rivers.

My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, nondevotees cannot be purified by processes of atonement even if they perform them very well.

To take advantage of the methods of atonement, one must be at least somewhat devoted; otherwise there is no chance of one's being purified. It is clear from this verse that even those who take advantage of karma-kāṇḍa and jñāna-kāṇḍa, but are not at least slightly devoted cannot be purified simply by following these other paths. The word prāyaścittāni is plural in number to indicate both karma-kāṇḍa and jñāna-kāṇḍa. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa. Thus Narottama dāsa Ṭhākura compares the paths of karma-kāṇḍa and jñāna-kāṇḍa to pots of poison. Liquor and poison are in the same category. According to this verse from Śrīmad-Bhāgavatam, a person who has heard a good deal about the path of devotional service, but who is not attached to it, who is not Kṛṣṇa conscious, is like a pot of liquor. Such a person cannot be purified without at least a slight touch of devotional service.

TEXT 19

sakṛn manaḥ kṛṣṇa-padāravindayor

niveśitaṁ tad-guṇa-rāgi yair iha

na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān

svapne 'pi paśyanti hi cīrṇa-niṣkṛtāḥ

SYNONYMS

sakṛt-once only; manaḥ-the mind; kṛṣṇa-pada-aravindayoḥ-unto the two lotus feet of Lord Kṛṣṇa; niveśitam-completely surrendered; tat-of Kṛṣṇa; guṇa-rāgi-which is somewhat attached to the qualities, name, fame and paraphernalia; yaiḥ-by whom; iha-in this world; na-not; te-such persons; yamam-Yamarāja, the superintendent of death; pāśa-bhṛtaḥ-those who carry ropes (to catch sinful persons); ca-and; tat-his; bhaṭān-order carriers; svapne api-even in dreams; paśyanti-see; hi-indeed; cīrṇa-niṣkṛtāḥ-who have performed the right type of atonement.

Although not having fully realized Kṛṣṇa, persons who have even once surrendered completely unto His lotus feet and who have become attracted to His name, form, qualities and pastimes are completely freed of all sinful reactions, for they have thus accepted the true method of atonement. Even in dreams, such surrendered souls do not see Yamarāja or his order carriers, who are equipped with ropes to bind the sinful.

Kṛṣṇa says in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." This same principle is described here (sakṛn manaḥ kṛṣṇa-padāravindayoḥ). If by studying Bhagavad-gītā one decides to surrender to Kṛṣṇa, he is immediately freed from all sinful reactions. It is also significant that Śukadeva Gosvāmī, having several times repeated the words vāsudeva-parāyaṇa and nārāyaṇa-parāyaṇa, finally says kṛṣṇa-padāravindayoḥ. Thus he indicates that Kṛṣṇa is the origin of both Nārāyaṇa and Vāsudeva. Even though Nārāyaṇa and Vāsudeva are not different from Kṛṣṇa, simply by surrendering to Kṛṣṇa one fully surrenders to all His expansions, such as Nārāyaṇa, Vāsudeva and Govinda. As Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: "There is no truth superior to Me." There are many names and forms of the Supreme Personality of Godhead, but Kṛṣṇa is the supreme form (kṛṣṇas tu bhagavān svayam). Therefore Kṛṣṇa recommends to neophyte devotees that one should surrender unto Him only (mām ekam). Because neophyte devotees cannot understand what the forms of Nārāyaṇa, Vāsudeva and Govinda are, Kṛṣṇa directly says, mām ekam. Herein, this is also supported by the word kṛṣṇa-padāravindayoḥ. Nārāyaṇa does not speak personally, but Kṛṣṇa, or Vāsudeva, does, as in Bhagavad-gītā for example. Therefore, to follow the direction of Bhagavad-gītā means to surrender unto Kṛṣṇa, and to surrender in this way is the highest perfection of bhakti-yoga.

Parīkṣit Mahārāja had inquired from Śukadeva Gosvāmī how one can be saved from falling into the various conditions of hellish life. In this verse Śukadeva Gosvāmī answers that a soul who has surrendered to Kṛṣṇa certainly cannot go to naraka, hellish existence. To say nothing of going there, even in his dreams he does not see Yamarāja or his order carriers, who are able to take one there. In other words, if one wants to save himself from falling into naraka, hellish life, he should fully surrender to Kṛṣṇa. The word sakṛt is significant because it indicates that if one sincerely surrenders to Kṛṣṇa once, he is saved even if by chance he falls down by committing sinful activities. Therefore Kṛṣṇa says in Bhagavad-gītā (9.30):

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

"Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated." If one never for a moment forgets Kṛṣṇa, he is safe even if by chance he falls down by committing sinful acts.

In the Second Chapter of Bhagavad-gītā (2.40) the Lord also says:

nehābhikrama-nāśo 'sti
pratyavāyo na vidyate
svalpam apy asya dharmasya
trāyate mahato bhayāt

"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."

Elsewhere in the Gītā (6.40) the Lord says, na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati: "one who performs auspicious activity is never overcome by evil." The highest kalyāṇa (auspicious) activity is to surrender to Kṛṣṇa. That is the only path by which to save oneself from falling down into hellish life. Śrīla Prabodhānanda Sarasvatī has confirmed this as follows:

kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

The sinful actions of one who has surrendered unto Kṛṣṇa are compared to a snake with its poison fangs removed (protkhāta-daṁṣṭrāyate). Such a snake is no longer to be feared. Of course, one should not commit sinful activities on the strength of having surrendered to Kṛṣṇa. However, even if one who has surrendered to Kṛṣṇa happens to do something sinful because of his former habits, such sinful actions no longer have a destructive effect. Therefore one should adhere to the lotus feet of Kṛṣṇa very tightly and serve Him under the direction of the spiritual master. Thus in all conditions one will be akuto-bhaya, free from fear.

TEXT 20

atra codāharantīmam

itihāsaṁ purātanam

dūtānāṁ viṣṇu-yamayoḥ

saṁvādas taṁ nibodha me

SYNONYMS

atra-in this connection; ca-also; udāharanti-they give as an example; imam-this; itihāsam-the history (of Ajāmila); purātanam-which is very old; dūtānām-of the order carriers; viṣṇu-of Lord Viṣṇu; yamayoḥ-and of Yamarāja; saṁvādaḥ-the discussion; tam-that; nibodha-try to understand; me-from me.

In this regard, learned scholars and saintly persons describe a very old historical incident involving a discussion between the order carriers of Lord Viṣṇu and those of Yamarāja. Please hear of this from me.

The Purāṇas, or old histories, are sometimes neglected by unintelligent men who consider their descriptions mythological. Actually, the descriptions of the Purāṇas, or the old histories of the universe, are factual, although not chronological. The purāṇas record the chief incidents that have occurred over many millions of years, not only on this planet but also on other planets within the universe. Therefore all learned and realized Vedic scholars speak with references to the incidents in the Purāṇas. Śrīla Rūpa Gosvāmī accepts the Purāṇas to be as important as the Vedas themselves. Therefore in Bhakti-rasāmṛta-sindhu he quotes the following verse from the Brahma-yāmala:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." A devotee of Kṛṣṇa must refer not only to the Vedas, but also to the purāṇas. One should not foolishly consider the Purāṇas mythological. If they were mythological, Śukadeva Gosvāmī would not have taken the trouble to recite the old historical incidents concerning the life of Ajāmila. Now the history begins as follows.

TEXT 21

kānyakubje dvijaḥ kaścid

dāsī-patir ajāmilaḥ

nāmnā naṣṭa-sadācāro

dāsyāḥ saṁsarga-dūṣitaḥ

SYNONYMS

kānya-kubje-in the city of Kānyakubja (Kanauj, a town near Kanpur); dvijaḥ-brāhmaṇa; kaścit-some; dāsī-patiḥ-the husband of a low-class woman or prostitute; ajāmilaḥ-Ajāmila; nāmnā-by name; naṣṭa-sat-ācāraḥ-who lost all brahminical qualities; dāsyāḥ-of the prostitute or maidservant; saṁsarga-dūṣitaḥ-contaminated by the association.

In the city known as Kānyakubja there was a brāhmaṇa named Ajāmila who married a prostitute maidservant and lost all his brahminical qualities because of the association of that low-class woman.

The fault of illicit connection with women is that it makes one lose all brahminical qualities. In India there is still a class of servants, called śūdras, whose maidservant wives are called śūdrāṇīs. Sometimes people who are very lusty establish relationships with such maidservants and sweeping women, since in the higher statuses of society they cannot indulge in the habit of woman hunting, which is strictly prohibited by social convention. Ajāmila, a qualified brāhmaṇa youth, lost all his brahminical qualities because of his association with a prostitute, but he was ultimately saved because he had begun the process of bhakti-yoga. Therefore in the previous verse, Śukadeva Gosvāmī spoke of the person who has only once surrendered himself at the lotus feet of the Lord (manaḥ kṛṣṇa-padāravindayoḥ) or has just begun the bhakti-yoga process. Bhakti-yoga begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], hearing and chanting of Lord Viṣṇu's names, as in the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Chanting is the beginning of bhakti-yoga. Therefore Śrī Caitanya Mahāprabhu declares:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." The process of chanting the holy name of the Lord is always superbly effective, but it is especially effective in this age of Kali. Its practical effectiveness will now be explained by Śukadeva Gosvāmī through the history of Ajāmila, who was freed from the hands of the Yamadūtas simply because of chanting the holy name of Nārāyaṇa. Parīkṣit Mahārāja's original question was how to be freed from falling down into hell or into the hands of the Yamadūtas. In reply, Śukadeva Gosvāmī is citing this old historical example to convince Parīkṣit Mahārāja of the potency of bhakti-yoga, which begins simply with the chanting of the Lord's name. All the great authorities of bhakti-yoga recommend the devotional process beginning with the chanting of the holy name of Kṛṣṇa (tan-nāma-grahaṇādibhiḥ).

TEXT 22

bandy-akṣaiḥ kaitavaiś cauryair

garhitāṁ vṛttim āsthitaḥ

bibhrat kuṭumbam aśucir

yātayām āsa dehinaḥ

SYNONYMS

bandī-akṣaiḥ-by unnecessarily arresting someone; kaitavaiḥ-by cheating in gambling or throwing dice; cauryaiḥ-by committing theft; garhitām-condemned; vṛttim-professions; āsthitaḥ-who has undertaken (because of association with a prostitute); bibhrat-maintaining; kuṭumbam-his dependent wife and children; aśuciḥ-being most sinful; yātayām āsa-he gave trouble; dehinaḥ-to other living entities.

This fallen brāhmaṇa, Ajāmila, gave trouble to others by arresting them, by cheating them in gambling or by directly plundering them. This was the way he earned his livelihood and maintained his wife and children.

This verse indicates how degraded one becomes simply by indulging in illicit sex with a prostitute. Illicit sex is not possible with a chaste or aristocratic woman, but only with unchaste śūdras. The more society allows prostitution and illicit sex, the more impetus it gives to cheaters, thieves, plunderers, drunkards and gamblers. Therefore we first advise all the disciples in our Kṛṣṇa consciousness movement to avoid illicit sex, which is the beginning of all abominable life and which is followed by meat-eating, gambling and intoxication, one after another. Of course, restraint is very difficult, but it is quite possible if one fully surrenders to Kṛṣṇa, since all these abominable habits gradually become distasteful for a Kṛṣṇa conscious person. If illicit sex is allowed to increase in a society, however, the entire society will be condemned, for it will be full of rogues, thieves, cheaters and so forth.

TEXT 23

evaṁ nivasatas tasya

lālayānasya tat-sutān

kālo 'tyagān mahān rājann

aṣṭāśītyāyuṣaḥ samāḥ

SYNONYMS

evam-in this way; nivasataḥ-living; tasya-of him (Ajāmila); lālayānasya-maintaining; tat-of her (the śūdrāṇī); sutān-sons; kālaḥ-time; atyagāt-passed away; mahān-a great amount; rājan-O King; aṣṭāśītyā-eighty-eight; āyuṣaḥ-of the duration of life; samāḥ-years.

My dear King, while he thus spent his time in abominable, sinful activities to maintain his family of many sons, eighty-eight years of his life passed by.

TEXT 24

tasya pravayasaḥ putrā

daśa teṣāṁ tu yo 'vamaḥ

bālo nārāyaṇo nāmnā

pitroś ca dayito bhṛśam

SYNONYMS

tasya-of him (Ajāmila); pravayasaḥ-who was very old; putrāḥ-sons; daśa-ten; teṣām-of all of them; tu-but; yaḥ-the one who; avamaḥ-the youngest; bālaḥ-child; nārāyaṇaḥ-Nārāyaṇa; nāmnā-by name; pitroḥ-of the father and mother; ca-and; dayitaḥ-dear; bhṛśam-very.

That old man Ajāmila had ten sons, of whom the youngest was a baby named Nārāyaṇa. Since Nārāyaṇa was the youngest of all the sons, he was naturally very dear to both his father and his mother.

The word pravayasaḥ indicates Ajāmila's sinfulness because although he was eighty-eight years old, he had a very young child. According to Vedic culture, one should leave home as soon as he has reached fifty years of age; one should not live at home and go on producing children. Sex life is allowed for twenty-five years, between the ages of twenty-five and forty-five or, at the most, fifty. After that one should give up the habit of sex life and leave home as a vānaprastha and then properly take sannyāsa. Ajāmila, however, because of his association with a prostitute, lost all brahminical culture and became most sinful, even in his so-called household life.

TEXT 25

sa baddha-hṛdayas tasminn

arbhake kala-bhāṣiṇi

nirīkṣamāṇas tal-līlāṁ

mumude jaraṭho bhṛśam

SYNONYMS

saḥ-he; baddha-hṛdayaḥ-being very attached; tasmin-to that; arbhake-small child; kala-bhāṣiṇi-who could not talk clearly but talked in broken language; nirīkṣamāṇaḥ-seeing; tat-his; līlām-pastimes (such as walking and talking to his father); mumude-enjoyed; jaraṭhaḥ-the old man; bhṛśam-very much.

Because of the child's broken language and awkward movements, old Ajāmila was very much attached to him. He always took care of the child and enjoyed the child's activities.

Here it is clearly mentioned that the child Nārāyaṇa was so young that he could not even speak or walk properly. Since the old man was very attached to the child, he enjoyed the child's activities, and because the child's name was Nārāyaṇa, the old man always chanted the holy name of Nārāyaṇa. Although he was referring to the small child and not to the original Nārāyaṇa, the name of Nārāyaṇa is so powerful that even by chanting his son's name he was becoming purified (harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]). Śrīla Rūpa Gosvāmī has therefore declared that if one's mind is somehow or other attracted by the holy name of Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet), one is on the path of liberation. It is customary in Hindu society for parents to give their children names like Kṛṣṇadāsa, Govinda dāsa, Nārāyaṇa dāsa and Vṛndāvana dāsa. Thus they chant the names Kṛṣṇa, Govinda, Nārāyaṇa and Vṛndāvana and get the chance to be purified.

TEXT 26

bhuñjānaḥ prapiban khādan

bālakaṁ sneha-yantritaḥ

bhojayan pāyayan mūḍho

na vedāgatam antakam

SYNONYMS

bhuñjānaḥ-while eating; prapiban-while drinking; khādan-while chewing; bālakam-unto the child; sneha-yantritaḥ-being attached by affection; bhojayan-feeding; pāyayan-giving something to drink; mūḍhaḥ-the foolish man; na-not; veda-understood; āgatam-had arrived; antakam-death.

When Ajāmila chewed food and ate it, he called the child to chew and eat, and when he drank he called the child to drink also. Always engaged in taking care of the child and calling his name, Nārāyaṇa, Ajāmila could not understand that his own time was now exhausted and that death was upon him.

The Supreme Personality of Godhead is kind to the conditioned soul. Although this man completely forgot Nārāyaṇa, he was calling his child, saying, "Nārāyaṇa, please come eat this food. Nārāyaṇa, please come drink this milk." Somehow or other, therefore, he was attached to the name Nārāyaṇa. This is called ajñāta-sukṛti. Although calling for his son, he was unknowingly chanting the name of Nārāyaṇa, and the holy name of the Supreme Personality of Godhead is so transcendentally powerful that his chanting was being counted and recorded.

TEXT 27

sa evaṁ vartamāno 'jño

mṛtyu-kāla upasthite

matiṁ cakāra tanaye

bāle nārāyaṇāhvaye

SYNONYMS

saḥ-that Ajāmila; evam-thus; vartamānaḥ-living; ajñaḥ-foolish; mṛtyu-kāle-when the time of death; upasthite-arrived; matim cakāra-concentrated his mind; tanaye-on his son; bāle-the child; nārāyaṇa-āhvaye-whose name was Nārāyaṇa.

When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son Nārāyaṇa.

In the Second Canto of the Śrīmad-Bhāgavatam (2.1.6) Śukadeva Gosvāmī says:

etāvān sāṅkhya-yogābhyāṁ
svadharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ

"The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one's occupational duty, is to remember the Personality of Godhead at the end of life." Somehow or other, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa.

It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa's house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa's house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.

In this regard Śrīla Śrīdhara Svāmī expressed his verdict as follows: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam. "According to the bhakti-siddhānta, it is to be analyzed that because Ajāmila constantly chanted his son's name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it." Similarly, Śrīla Vīrarāghava Ācārya gives this opinion: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ. "Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa." Śrīla Vijayadhvaja Tīrtha gives a similar opinion:

mṛtyu-kāle deha-viyoga-lakṣaṇa-kāle mṛtyoḥ sarva-doṣa-pāpa-harasya harer anugrahāt kāle datta-jñāna-lakṣaṇe upasthite hṛdi prakāśite tanaye pūrṇa-jñāne bāle pañca-varṣa-kalpe prādeśa-mātre nārāyaṇāhvaye mūrti-viśeṣe matiṁ smaraṇa-samarthaṁ cittaṁ cakāra bhaktyāsmarad ity arthaḥ.

Directly or indirectly, Ajāmila factually remembered Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ).

TEXTS 28–29

sa pāśa-hastāṁs trīn dṛṣṭvā

puruṣān ati-dāruṇān

vakra-tuṇḍān ūrdhva-romṇa

ātmānaṁ netum āgatān

dūre krīḍanakāsaktaṁ

putraṁ nārāyaṇāhvayam

plāvitena svareṇoccair

ājuhāvākulendriyaḥ

SYNONYMS

saḥ-that person (Ajāmila); pāśa-hastān-having ropes in their hands; trīn-three; dṛṣṭvā-seeing; puruṣān-persons; ati-dāruṇān-very fearful in their features; vakra-tuṇḍān-with twisted faces; ūrdhva-romṇaḥ-with hair standing on the body; ātmānam-the self; netum-to take away; āgatān-arrived; dūre-a short distance away; krīḍanaka-āsaktam-engaged in his play; putram-his child; nārāyaṇa-āhvayam-named Nārāyaṇa; plāvitena-with tearful eyes; svareṇa-with his voice; uccaiḥ-very loudly; ājuhāva-called; ākula-indriyaḥ-being full of anxiety.

Ajāmila then saw three awkward persons with deformed bodily features, fierce, twisted faces, and hair standing erect on their bodies. With ropes in their hands, they had come to take him away to the abode of Yamarāja. When he saw them he was extremely bewildered, and because of attachment to his child, who was playing a short distance away, Ajāmila began to call him loudly by his name. Thus with tears in his eyes he somehow or other chanted the holy name of Nārāyaṇa.

A person who performs sinful activities performs them with his body, mind and words. Therefore three order carriers from Yamarāja came to take Ajāmila to Yamarāja's abode. Fortunately, even though he was referring to his son, Ajāmila chanted the four syllables of the hari-nāma Nārāyaṇa, and therefore the order carriers of Nārāyaṇa, the Viṣṇudūtas, also immediately arrived there. Because Ajāmila was extremely afraid of the ropes of Yamarāja, he chanted the Lord's name with tearful eyes. Actually, however, he never meant to chant the holy name of Nārāyaṇa; he meant to call his son.

TEXT 30

niśamya mriyamāṇasya

mukhato hari-kīrtanam

bhartur nāma mahārāja

pārṣadāḥ sahasāpatan

SYNONYMS

niśamya-hearing; mriyamāṇasya-of the dying man; mukhataḥ-from the mouth; hari-kīrtanam-chanting of the holy name of the Supreme Personality of Godhead; bhartuḥ nāma-the holy name of their master; mahā-rāja-O King; pārṣadāḥ-the order carriers of Viṣṇu; sahasā-immediately; āpatan-arrived.

My dear King, the order carriers of Viṣṇu, the Viṣṇudūtas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajāmila, who had certainly chanted without offense because he had chanted in complete anxiety.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks, hari-kīrtanaṁ niśamyāpatan, katham-bhūtasya bhartur nāma bruvataḥ: the order carriers of Lord Viṣṇu came because Ajāmila had chanted the holy name of Nārāyaṇa. They did not consider why he was chanting. While chanting the name of Nārāyaṇa, Ajāmila was actually thinking of his son, but simply because they heard Ajāmila chanting the Lord's name, the order carriers of Lord Viṣṇu, the Viṣṇudūtas, immediately came for Ajāmila's protection. Hari-kīrtana is actually meant to glorify the holy name, form, pastimes and qualities of the Lord. Ajāmila, however, did not glorify the form, qualities or paraphernalia of the Lord; he simply chanted the holy name. Nevertheless, that chanting was sufficient to cleanse him of all sinful activities. As soon as the Viṣṇudūtas heard their master's name being chanted, they immediately came. In this regard Śrīla Vijayadhvaja Tīrtha remarks: anena putra-sneham antareṇa prācīnādṛṣṭa-balād udbhūtayā bhaktyā bhagavan-nāma-saṅkīrtanaṁ kṛtam iti jñāyate. "Ajāmila chanted the name of Nārāyaṇa because of his excessive attachment to his son. Nevertheless, because of his past good fortune in having rendered devotional service to Nārāyaṇa, he apparently chanted the holy name in full devotional service and without offenses."

TEXT 31

vikarṣato 'ntar hṛdayād

dāsī-patim ajāmilam

yama-preṣyān viṣṇudūtā

vārayām āsur ojasā

SYNONYMS

vikarṣataḥ-snatching; antaḥ hṛdayāt-from within the heart; dāsī-patim-the husband of the prostitute; ajāmilam-Ajāmila; yama-preṣyān-the messengers of Yamarāja; viṣṇu-dūtāḥ-the order carriers of Lord Viṣṇu; vārayām āsuḥ-forbade; ojasā-with resounding voices.

The order carriers of Yamarāja were snatching the soul from the core of the heart of Ajāmila, the husband of the prostitute, but with resounding voices the messengers of Lord Viṣṇu, the Viṣṇudūtas, forbade them to do so.

A Vaiṣṇava, one who has surrendered to the lotus feet of Lord Viṣṇu, is always protected by Lord Viṣṇu's order carriers. Because Ajāmila had chanted the holy name of Nārāyaṇa, the Viṣṇudūtas not only immediately arrived on the spot but also at once ordered the Yamadūtas not to touch him. By speaking with resounding voices, the Viṣṇudūtas threatened to punish the Yamadūtas if they continued trying to snatch Ajāmila's soul from his heart. The order carriers of Yamarāja have jurisdiction over all sinful living entities, but the messengers of Lord Viṣṇu, the Viṣṇudūtas, are capable of punishing anyone, including Yamarāja, if he wrongs a Vaiṣṇava.

Materialistic scientists do not know where to find the soul within the body with their material instruments, but this verse clearly explains that the soul is within the core of the heart (hṛdaya); it is from the heart that the Yamadūtas were extracting the soul of Ajāmila. Similarly, we learn that the Supersoul, Lord Viṣṇu, is also situated within the heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). In the Upaniṣads it is said that the Supersoul and the individual soul are living in the same tree of the body as two friendly birds. The Supersoul is said to be friendly because the Supreme Personality of Godhead is so kind to the original soul that when the original soul transmigrates from one body to another, the Lord goes with him. Furthermore, according to the desire and karma of the individual soul, the Lord, through the agency of māyā, creates another body for him.

The heart of the body is a mechanical arrangement. As the Lord says in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." Yantra means a machine, such as an automobile. The driver of the machine of the body is the individual soul, who is also its director or proprietor, but the supreme proprietor is the Supreme Personality of Godhead. One's body is created through the agency of māyā (karmaṇā daiva-netreṇa), and according to one's activities in this life, another vehicle is created, again under the supervision of daivī māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā). At the appropriate time, one's next body is immediately chosen, and both the individual soul and the Supersoul transfer to that particular bodily machine. This is the process of transmigration. During transmigration from one body to the next, the soul is taken away by the order carriers of Yamarāja and put into a particular type of hellish life (naraka) in order to become accustomed to the condition in which he will live in his next body.

TEXT 32

ūcur niṣedhitās tāṁs te

vaivasvata-puraḥsarāḥ

ke yūyaṁ pratiṣeddhāro

dharma-rājasya śāsanam

SYNONYMS

ūcuḥ-replied; niṣedhitāḥ-being forbidden; tān-to the order carriers of Lord Viṣṇu; te-they; vaivasvata-of Yamarāja; puraḥ-sarāḥ-the assistants or messengers; ke-who; yūyam-all of you; pratiṣed-dhāraḥ-who are opposing; dharma-rājasya-of the king of religious principles, Yamarāja; śāsanam-the ruling jurisdiction.

When the order carriers of Yamarāja, the son of the sun-god, were thus forbidden, they replied: Who are you, sirs, that have the audacity to challenge the jurisdiction of Yamarāja?

According to the sinful activities of Ajāmila, he was within the jurisdiction of Yamarāja, the supreme judge appointed to consider the sins of the living entities. When forbidden to touch Ajāmila, the order carriers of Yamarāja were surprised because they had never been hindered in the execution of their duty by anyone within the three worlds.

TEXT 33

kasya vā kuta āyātāḥ

kasmād asya niṣedhatha

kiṁ devā upadevā yā

yūyaṁ kiṁ siddha-sattamāḥ

SYNONYMS

kasya-whose servants; vā-or; kutaḥ-from where; āyātāḥ-have you come; kasmāt-what is the reason; asya-(the taking away) of this Ajāmila; niṣedhatha-are you forbidding; kim-whether; devāḥ-demigods; upadevāḥ-sub-demigods; yāḥ-who; yūyam-all of you; kim-whether; siddha-sat-tamāḥ-the best of the perfect beings, the pure devotees.

Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajāmila? Are you demigods from the heavenly planets, are you sub-demigods, or are you the best of devotees?

The most significant word used in this verse is siddha-sattamāḥ, which means "the best of the perfect." In Bhagavad-gītā (7.3) it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: out of millions of persons, one may try to become siddha, perfect-or, in other words, self-realized. A self-realized person knows that he is not the body but a spiritual soul (). At the present moment practically everyone is unaware of this fact, but one who understands this has attained perfection and is therefore called siddha. When one understands that the soul is part and parcel of the supreme soul and one thus engages in the devotional service of the supreme soul, one becomes siddha-sat-tama. One is then eligible to live in the Vaikuṇṭha planets or Kṛṣṇaloka. The word siddha-sattama, therefore, refers to a liberated, pure devotee.

Since the Yamadūtas are servants of Yamarāja, who is also one of the siddha-sattamas, they knew that a siddha-sattama is above the demigods and sub-demigods and, indeed, above all the living entities within this material world. The Yamadūtas therefore inquired why the Viṣṇudūtas were present where a sinful man was going to die.

It should also be noted that Ajāmila was not yet dead, for the Yamadūtas were trying to snatch the soul from his heart. They could not take the soul, however, and therefore Ajāmila was not yet dead. This will be revealed in later verses. Ajāmila was simply in an unconscious state when the argument was in progress between the Yamadūtas and the Viṣṇudūtas. The conclusion of the argument was to be a decision regarding who would claim the soul of Ajāmila.

TEXTS 34–36

sarve padma-palāśākṣāḥ

pīta-kauśeya-vāsasaḥ

kirīṭinaḥ kuṇḍalino

lasat-puṣkara-mālinaḥ

sarve ca nūtna-vayasaḥ

sarve cāru-caturbhujāḥ

dhanur-niṣaṅgāsi-gadā-

śaṅkha-cakrāmbuja-śriyaḥ

diśo vitimirālokāḥ

kurvantaḥ svena tejasā

kim arthaṁ dharma-pālasya

kiṅkarān no niṣedhatha

SYNONYMS

sarve-all of you; padma-palāśa-akṣāḥ-with eyes like the petals of a lotus flower; pīta-yellow; kauśeya-silk; vāsasaḥ-wearing garments; kirīṭinaḥ-with helmets; kuṇḍalinaḥ-with earrings; lasat-glittering; puṣkara-mālinaḥ-with a garland of lotus flowers; sarve-all of you; ca-also; nūtna-vayasaḥ-very youthful; sarve-all of you; cāru-very beautiful; catuḥ-bhujāḥ-with four arms; dhanuḥ-bow; niṣaṅga-quiver of arrows; asi-sword; gadā-club; śaṅkha-conchshell; cakra-disc; ambuja-lotus flower; śriyaḥ-decorated with; diśaḥ-all directions; vitimira-without darkness; ālokāḥ-extraordinary illumination; kurvantaḥ-exhibiting; svena-by your own; tejasā-effulgence; kim artham-what is the purpose; dharma-pālasya-of Yamarāja, the maintainer of religious principles; kiṅkarān-servants; naḥ-us; niṣedhatha-you are forbidding.

The order carriers of Yamarāja said: Your eyes are just like the petals of lotus flowers. Dressed in yellow silken garments, decorated with garlands of lotuses, and wearing very attractive helmets on your heads and earrings on your ears, you all appear fresh and youthful. Your four long arms are decorated with bows and quivers of arrows and with swords, clubs, conchshells, discs and lotus flowers. Your effulgence has dissipated the darkness of this place with extraordinary illumination. Now, sirs, why are you obstructing us?

Before even being introduced to a foreigner, one becomes acquainted with him through his dress, bodily features and behavior and can thus understand his position. Therefore when the Yamadūtas saw the Viṣṇudūtas for the first time, they were surprised. They said, "By your bodily features you appear to be very exalted gentlemen, and you have such celestial power that you have dissipated the darkness of this material world with your own effulgences. Why then should you endeavor to stop us from executing our duty?" It will be explained that the Yamadūtas, the order carriers of Yamarāja, mistakenly considered Ajāmila sinful. They did not know that although he was sinful throughout his entire life, he was purified by constantly chanting the holy name of Nārāyaṇa. In other words, unless one is a Vaiṣṇava, one cannot understand the activities of a Vaiṣṇava.

The dress and bodily features of the residents of Vaikuṇṭhaloka are properly described in these verses. The residents of Vaikuṇṭha, who are decorated with garlands and yellow silken garments, have four arms holding various weapons. Thus they conspicuously resemble Lord Viṣṇu. They have the same bodily features as Nārāyaṇa because they have attained the liberation of sārūpya, but they nevertheless act as servants. All the residents of Vaikuṇṭhaloka know perfectly well that their master is Nārāyaṇa, or Kṛṣṇa, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Nārāyaṇa or Viṣṇu, they never do so; they always remain Kṛṣṇa conscious and serve the Lord faithfully. Such is the atmosphere of Vaikuṇṭhaloka. Similarly, one who learns the faithful service of Lord Kṛṣṇa through the Kṛṣṇa consciousness movement will always remain in Vaikuṇṭhaloka and have nothing to do with the material world.

TEXT 37

śrī-śuka uvāca

ity ukte yamadūtais te

vāsudevokta-kāriṇaḥ

tān pratyūcuḥ prahasyedaṁ

megha-nirhrādayā girā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ukte-being addressed; yamadūtaiḥ-by the messengers of Yamarāja; te-they; vāsudeva-ukta-kāriṇaḥ-who are always ready to execute the orders of Lord Vāsudeva (being personal associates of Lord Viṣṇu who have obtained the liberation of sālokya); tān-unto them; pratyūcuḥ-replied; prahasya-smiling; idam-this; megha-nirhrādayā-resounding like a rumbling cloud; girā-with voices.

Śukadeva Gosvāmī continued: Being thus addressed by the messengers of Yamarāja, the servants of Vāsudeva smiled and spoke the following words in voices as deep as the sound of rumbling clouds.

The Yamadūtas were surprised to see that the Viṣṇudūtas, although polite, were hindering the rule of Yamarāja. Similarly, the Viṣṇudūtas were also surprised that the Yamadūtas, although claiming to be servants of Yamarāja, the supreme judge of religious principles, were unaware of the principles of religious action. Thus the Viṣṇudūtas smiled, thinking, "What is this nonsense they are speaking? If they are actually servants of Yamarāja they should know that Ajāmila is not a suitable candidate for them to carry off."

TEXT 38

śrī-viṣṇudūtā ūcuḥ

yūyaṁ vai dharma-rājasya

yadi nirdeśa-kāriṇaḥ

brūta dharmasya nas tattvaṁ

yac cādharmasya lakṣaṇam

SYNONYMS

śrī-viṣṇudūtāḥ ūcuḥ-the blessed messengers of Lord Viṣṇu spoke; yūyam-all of you; vai-indeed; dharma-rājasya-of King Yamarāja, who knows the religious principles; yadi-if; nirdeśa-kāriṇaḥ-order carriers; brūta-just speak; dharmasya-of religious principles; naḥ-unto us; tattvam-the truth; yat-that which; ca-also; adharmasya-of impious activities; lakṣaṇam-symptoms.

The blessed messengers of Lord Viṣṇu, the Viṣṇudūtas, said: If you are actually servants of Yamarāja, you must explain to us the meaning of religious principles and the symptoms of irreligion.

This inquiry by the Viṣṇudūtas to the Yamadūtas is most important. A servant must know the instructions of his master. The servants of Yamarāja claimed to be carrying out his orders, and therefore the Viṣṇudūtas very intelligently asked them to explain the symptoms of religious and irreligious principles. A Vaiṣṇava knows these principles perfectly well because he is well acquainted with the instructions of the Supreme Personality of Godhead. The Supreme Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other varieties of religion and just surrender unto Me." Therefore surrender unto the Supreme Personality of Godhead is the actual principle of religion. Those who have surrendered to the principles of material nature instead of to Kṛṣṇa are all impious, regardless of their material position. Unaware of the principles of religion, they do not surrender to Kṛṣṇa, and therefore they are considered sinful rascals, the lowest of men, and fools bereft of all knowledge. As Kṛṣṇa says in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." One who has not surrendered to Kṛṣṇa does not know the true principle of religion; otherwise he would have surrendered.

The question posed by the Viṣṇudūtas was very suitable. One who represents someone else must fully know that person's mission. The devotees in the Kṛṣṇa consciousness movement must therefore be fully aware of the mission of Kṛṣṇa and Lord Caitanya; otherwise they will be considered foolish. All devotees, especially preachers, must know the philosophy of Kṛṣṇa consciousness so as not to be embarrassed and insulted when they preach.

TEXT 39

kathaṁ svid dhriyate daṇḍaḥ

kiṁ vāsya sthānam īpsitam

daṇḍyāḥ kiṁ kāriṇaḥ sarve

āho svit katicin nṛṇām

SYNONYMS

katham svit-by which means; dhriyate-is imposed; daṇḍaḥ-punishment; kim-what; vā-or; asya-of this; sthānam-the place; īpsitam-desirable; daṇḍyāḥ-punishable; kim-whether; kāriṇaḥ-fruitive actors; sarve-all; āho svit-or whether; katicit-some; nṛṇām-of the human beings.

What is the process of punishing others? Who are the actual candidates for punishment? Are all karmīs engaged in fruitive activities punishable, or only some of them?

One who has the power to punish others should not punish everyone. There are innumerable living entities, the majority of whom are in the spiritual world and are nitya-mukta, everlastingly liberated. There is no question of judging these liberated living beings. Only a small fraction of the living entities, perhaps one fourth, are in the material world. And the major portion of the living entities in the material world-8,000,000 of the 8,400,000 forms of life-are lower than human beings. They are not punishable, for under the laws of material nature they are automatically evolving. Human beings, who are advanced in consciousness, are responsible, but not all of them are punishable. Those engaged in advanced pious activities are beyond punishment. Only those who engage in sinful activities are punishable. Therefore the Viṣṇudūtas particularly inquired about who is punishable and why Yamarāja has been designated to discriminate between who is punishable and who is not. How is one to be judged? What is the basic principle of authority? These are the questions raised by the Viṣṇudūtas.

TEXT 40

yamadūtā ūcuḥ

veda-praṇihito dharmo

hy adharmas tad-viparyayaḥ

vedo nārāyaṇaḥ sākṣāt

svayambhūr iti śuśruma

SYNONYMS

yamadūtāḥ ūcuḥ-the order carriers of Yamarāja said; veda-by the four Vedas (Sāma, Yajur, Ṛg and Atharva); praṇihitaḥ-prescribed; dharmaḥ-religious principles; hi-indeed; adharmaḥ-irreligious principles; tat-viparyayaḥ-the opposite of that (that which is not supported by Vedic injunctions); vedaḥ-the Vedas, books of knowledge; nārāyaṇaḥ sākṣāt-directly the Supreme Personality of Godhead (being the words of Nārāyaṇa); svayam-bhūḥ-self-born, self-sufficient (appearing only from the breath of Nārāyaṇa and not being learned from anyone else); iti-thus; śuśruma-we have heard.

The Yamadūtas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja.

The servants of Yamarāja replied quite properly. They did not manufacture principles of religion or irreligion. Instead, they explained what they had heard from the authority Yamarāja. Mahājano yena gataḥ sa panthāḥ: one should follow the mahājana, the authorized person. Yamarāja is one of twelve authorities. Therefore the servants of Yamarāja, the Yamadūtas, replied with perfect clarity when they said śuśruma ("we have heard"). The members of modern civilization manufacture defective religious principles through speculative concoction. This is not dharma. They do not know what is dharma and what is adharma. Therefore, as stated in the beginning of Śrīmad-Bhāgavatam, dharmaḥ projjhita-kaitavo 'tra: [SB 1.1.2] dharma not supported by the Vedas is rejected from śrīmad-bhāgavata-dharma. Bhāgavata-dharma comprises only that which is given by the Supreme Personality of Godhead. Bhāgavata-dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] one must accept the authority of the Supreme Personality of Godhead and surrender to Him and whatever He says. That is dharma. Arjuna, for example, thinking that violence was adharma, was declining to fight, but Kṛṣṇa urged him to fight. Arjuna abided by the orders of Kṛṣṇa, and therefore he is actually a dharmī because the order of Kṛṣṇa is dharma. Kṛṣṇa says in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: "The real purpose of veda, knowledge, is to know Me." One who knows Kṛṣṇa perfectly is liberated. As Kṛṣṇa says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One who understands Kṛṣṇa and abides by His order is a candidate for returning home, back to Godhead. It may be concluded that dharma, religion, refers to that which is ordered in the Vedas, and adharma, irreligion, refers to that which is not supported in the Vedas.

Dharma is not actually manufactured by Nārāyaṇa. As stated in the Vedas, asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ iti: the injunctions of dharma emanate from the breathing of Nārāyaṇa, the supreme living entity. Nārāyaṇa exists eternally and breathes eternally, and therefore dharma, the injunctions of Nārāyaṇa, also exist eternally. Śrīla Madhvācārya, the original ācārya for those who belong to the Mādhva-Gauḍīya-sampradāya, says:

vedānāṁ prathamo vaktā
harir eva yato vibhuḥ
ato viṣṇv-ātmakā vedā
ity āhur veda-vādinaḥ

The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiṣṇava principles because Viṣṇu is the origin of the Vedas. The Vedas contain nothing besides the instructions of Viṣṇu, and one who follows the Vedic principles is a Vaiṣṇava. The Vaiṣṇava is not a member of a manufactured community of this material world. A Vaiṣṇava is a real knower of the Vedas, as confirmed in Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]).

TEXT 41

yena sva-dhāmny amī bhāvā

rajaḥ-sattva-tamomayāḥ

guṇa-nāma-kriyā-rūpair

vibhāvyante yathā-tatham

SYNONYMS

yena-by whom (Nārāyaṇa); sva-dhāmni-although in His own place, the spiritual world; amī-all these; bhāvāḥ-manifestations; rajaḥ-sattva-tamaḥ-mayāḥ-created by the three modes of material nature (passion, goodness and ignorance); guṇa-qualities; nāma-names; kriyā-activities; rūpaiḥ-and with forms; vibhāvyante-are variously manifested; yathā-tatham-exactly to the right point.

The supreme cause of all causes, Nārāyaṇa, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature-sattva-guṇa, rajo-guṇa and tamo-guṇa. In this way all living entities are awarded different qualities, different names [such as brāhmaṇa, kṣatriya and vaiśya], different duties according to the varṇāśrama institution, and different forms. Thus Nārāyaṇa is the cause of the entire cosmic manifestation.

The Vedas inform us:

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

(Śvetāśvatara Upaniṣad 6.8)

Nārāyaṇa, the Supreme Personality of Godhead, is almighty, omnipotent. He has multifarious energies, and therefore He is able to remain in His own abode and without endeavor supervise and manipulate the entire cosmic manifestation through the interaction of the three modes of material nature-sattva-guṇa, rajo-guṇa and tamo-guṇa. These interactions create different forms, bodies, activities and changes, which all occur perfectly. Because the Lord is perfect, everything works as if He were directly supervising and taking part in it. Atheistic men, however, being covered by the three modes of material nature, cannot see Nārāyaṇa to be the supreme cause behind all activities. As Kṛṣṇa says in Bhagavad-gītā (7.13):

tribhir guṇamayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam

"Deluded by the three modes, the whole world does not know Me, who am above the modes and inexhaustible." Because unintelligent agnostics are mohita, illusioned by the three modes of material nature, they cannot understand that Nārāyaṇa, Kṛṣṇa, is the supreme cause of all activities. As stated in Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."

TEXT 42

sūryo 'gniḥ khaṁ marud devaḥ

somaḥ sandhyāhanī diśaḥ

kaṁ kuḥ svayaṁ dharma iti

hy ete daihyasya sākṣiṇaḥ

SYNONYMS

sūryaḥ-the sun-god; agniḥ-the fire; kham-the sky; marut-the air; devaḥ-the demigods; somaḥ-the moon; sandhyā-evening; ahanī-the day and night; diśaḥ-the directions; kam-the water; kuḥ-the land; svayam-personally; dharmaḥ-Yamarāja or the Supersoul; iti-thus; hi-indeed; ete-all of these; daihyasya-of a living entity embodied in the material elements; sākṣiṇaḥ-witnesses.

The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land and Supersoul Himself all witness the activities of the living entity.

The members of some religious sects, especially Christians, do not believe in the reactions of karma. We once had a discussion with a learned Christian professor who argued that although people are generally punished after the witnesses of their misdeeds are examined, where are the witnesses responsible for one's suffering the reactions of past karma? To such a person the answer by the Yamadūtas is given here. A conditioned soul thinks that he is working stealthily and that no one can see his sinful activities, but we can understand from the śāstras that there are many witnesses, including the sun, fire, sky, air, moon, demigods, evening, day, night, directions, water, land and the Supersoul Himself, who sits with the individual soul within his heart. Where is the dearth of witnesses? The witnesses and the Supreme Lord both exist, and therefore so many living entities are elevated to higher planetary systems or degraded to lower planetary systems, including the hellish planets. There are no discrepancies, for everything is arranged perfectly by the management of the Supreme God (svābhāvikī jñāna-bala-kriyā ca). The witnesses mentioned in this verse are also mentioned in other Vedic literatures:

āditya-candrāv anilo 'nalaś ca
dyaur bhūmir āpo hṛdayaṁ yamaś ca
ahaś ca rātriś ca ubhe ca sandhye
dharmo 'pi jānāti narasya vṛttam

TEXT 43

etair adharmo vijñātaḥ

sthānaṁ daṇḍasya yujyate

sarve karmānurodhena

daṇḍam arhanti kāriṇaḥ

SYNONYMS

etaiḥ-by all these (witnesses, beginning from the sun-god); adharmaḥ-deviation from the regulative principles; vijñātaḥ-is known; sthānam-the proper place; daṇḍasya-of punishment; yujyate-is accepted as; sarve-all; karma-anurodhena-with consideration of the activities performed; daṇḍam-punishment; arhanti-deserve; kāriṇaḥ-the performers of sinful activities.

The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts.

TEXT 44

sambhavanti hi bhadrāṇi

viparītāni cānaghāḥ

kāriṇāṁ guṇa-saṅgo 'sti

dehavān na hy akarma-kṛt

SYNONYMS

sambhavanti-there are; hi-indeed; bhadrāṇi-auspicious, pious activities; viparītāni-just the opposite (inauspicious, sinful activities); ca-also; anaghāḥ-O sinless inhabitants of Vaikuṇṭha; kāriṇām-of the fruitive workers; guṇa-saṅgaḥ-contamination of the three modes of nature; asti-there is; deha-vān-anyone who has accepted this material body; na-not; hi-indeed; akarma-kṛt-without performing action.

O inhabitants of Vaikuṇṭha, you are sinless, but those within this material world are all karmīs, whether acting piously or impiously. Both kinds of action are possible for them because they are contaminated by the three modes of nature and must act accordingly. One who has accepted a material body cannot be inactive, and sinful action is inevitable for one acting under the modes of material nature. Therefore all the living entities within this material world are punishable.

The difference between human beings and nonhuman beings is that a human is supposed to act according to the direction of the Vedas. Unfortunately, men manufacture their own ways of acting, without reference to the Vedas. Therefore all of them commit sinful actions and are punishable.

TEXT 45

yena yāvān yathādharmo

dharmo veha samīhitaḥ

sa eva tat-phalaṁ bhuṅkte

tathā tāvad amutra vai

SYNONYMS

yena-by which person; yāvān-to which extent; yathā-in which manner; adharmaḥ-irreligious activities; dharmaḥ-religious activities; vā-or; iha-in this life; samīhitaḥ-performed; saḥ-that person; eva-indeed; tat-phalam-the particular result of that; bhuṅkte-enjoys or suffers; tathā-in that way; tāvat-to that extent; amutra-in the next life; vai-indeed.

In proportion to the extent of one's religious or irreligious actions in this life, one must enjoy or suffer the corresponding reactions of his karma in the next.

As stated in Bhagavad-gītā (14.18):

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

Those who act in the mode of goodness are promoted to higher planetary systems to become demigods, those who act in an ordinary way and do not commit excessively sinful acts remain within this middle planetary system, and those who perform abominable sinful actions must go down to hellish life.

TEXT 46

yatheha deva-pravarās

trai-vidhyam upalabhyate

bhūteṣu guṇa-vaicitryāt

tathānyatrānumīyate

SYNONYMS

yathā-just as; iha-in this life; deva-pravarāḥ-O best of the demigods; trai-vidhyam-three kinds of attributes; upalabhyate-are achieved; bhūteṣu-among all living entities; guṇa-vaicitryāt-because of the diversity of the contamination by the three modes of nature; tathā-similarly; anyatra-in other places; anumīyate-it is inferred.

O best of the demigods, we can see three different varieties of life, which are due to the contamination of the three modes of nature. The living entities are thus known as peaceful, restless and foolish; as happy, unhappy or in-between; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act.

The actions and reactions of the three modes of material nature are visible in this life. For example, some people are very happy, some are very distressed, and some are in mixed happiness and distress. This is the result of past association with the modes of material nature-goodness, passion and ignorance. Since these varieties are visible in this life, we may assume that the living entities, according to their association with the different modes of material nature, will be happy, distressed or between the two in their next lives also. Therefore the best policy is to disassociate oneself from the three modes of material nature and be always transcendental to their contamination. This is possible only when one fully engages in the devotional service of the Lord. As Kṛṣṇa confirms in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down under any circumstance, at once transcends the modes of material nature and thus comes to the spiritual platform." Unless one is fully absorbed in the service of the Lord, one is subject to the contamination of the three modes of material nature and must therefore suffer from distress or mixed happiness and distress.

TEXT 47

vartamāno 'nyayoḥ kālo

guṇābhijñāpako yathā

evaṁ janmānyayor etad

dharmādharma-nidarśanam

SYNONYMS

vartamānaḥ-the present; anyayoḥ-of the past and future; kālaḥ-time; guṇa-abhijñāpakaḥ-making known the qualities; yathā-just as; evam-thus; janma-birth; anyayoḥ-of the past and future births; etat-this; dharma-religious principles; adharma-irreligious principles; nidarśanam-indicating.

Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one's past and future lives.

Our past and future are not very difficult to understand, for time is under the contamination of the three modes of material nature. As soon as spring arrives, the usual exhibition of various types of fruits and flowers automatically becomes manifest, and therefore we may conclude that spring in the past was adorned with similar fruits and flowers and will be so adorned in the future also. Our repetition of birth and death is taking place within time, and according to the influence of the modes of nature, we are receiving various types of bodies and being subjected to various conditions.

TEXT 48

manasaiva pure devaḥ

pūrva-rūpaṁ vipaśyati

anumīmāṁsate 'pūrvaṁ

manasā bhagavān ajaḥ

SYNONYMS

manasā-by the mind; eva-indeed; pure-in his abode, or within everyone's heart like the Supersoul; devaḥ-the demigod Yamarāja (dīvyatīti devaḥ, one who is always brilliant and illuminated is called deva); pūrva-rūpam-the past religious or irreligious condition; vipaśyati-completely observes; anumīmāṁsate-he considers; apūrvam-the future condition; manasā-with his mind; bhagavān-who is omnipotent; ajaḥ-as good as Lord Brahmā.

The omnipotent Yamarāja is as good as Lord Brahmā, for while situated in his own abode or in everyone's heart like the Paramātmā, he mentally observes the past activities of a living entity and thus understands how the living entity will act in future lives.

One should not consider Yamarāja an ordinary living being. He is as good as Lord Brahmā. He has the complete cooperation of the Supreme Lord, who is situated in everyone's heart, and therefore, by the grace of the Supersoul, he can see the past, present and future of a living being from within. The word anumīmāṁsate means that he can decide in consultation with the Supersoul. Anu means "following." The actual decisions concerning the next lives of the living entities are made by the Supersoul, and they are carried out by Yamarāja.

TEXT 49

yathājñas tamasā yukta

upāste vyaktam eva hi

na veda pūrvam aparaṁ

naṣṭa-janma-smṛtis tathā

SYNONYMS

yathā-just as; ajñaḥ-an ignorant living being; tamasā-in sleep; yuktaḥ-engaged; upāste-acts according to; vyaktam-a body manifested in a dream; eva-certainly; hi-indeed; na veda-does not know; pūrvam-the past body; aparam-the next body; naṣṭa-lost; janma-smṛtiḥ-the remembrance of birth; tathā-similarly.

As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives.

A man engages in sinful activities because he does not know what he did in his past life to get his present materially conditioned body, which is subjected to the threefold miseries. As stated by Ṛṣabhadeva in Śrīmad-Bhāgavatam (5.5.4), nūnaṁ pramattaḥ kurute vikarma: a human being who is mad after sense gratification does not hesitate to act sinfully. Yad indriya-prītaya āpṛṇoti: he performs sinful actions simply for sense gratification. Na sādhu manye: this is not good. Yata ātmano 'yam asann api kleśada āsa dehaḥ: because of such sinful actions, one receives another body in which to suffer as he is suffering in his present body because of his past sinful activities.

It should be understood that a person who does not have Vedic knowledge always acts in ignorance of what he has done in the past, what he is doing at the present and how he will suffer in the future. He is completely in darkness. Therefore the Vedic injunction is, tamasi mā: "Don't remain in darkness." Jyotir gama: "Try to go to the light." The light or illumination is Vedic knowledge, which one can understand when he is elevated to the mode of goodness or when he transcends the mode of goodness by engaging in devotional service to the spiritual master and the Supreme Lord. This is described in the Śvetāśvatara Upaniṣad (6.23):

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." The Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] one must approach a spiritual master who has full knowledge of the Vedas and be faithfully directed by him in order to become a devotee of the Lord. Then the knowledge of the Vedas will be revealed. When the Vedic knowledge is revealed, one need no longer remain in the darkness of material nature.

According to his association with the material modes of nature-goodness, passion and ignorance-a living entity gets a particular type of body. The example of one who associates with the mode of goodness is a qualified brāhmaṇa. Such a brāhmaṇa knows past, present and future because he consults the Vedic literature and sees through the eyes of śāstra (śāstra-cakṣuḥ). He can understand what his past life was, why be is in the present body, and how he can obtain liberation from the clutches of māyā and not accept another material body. This is all possible when one is situated in the mode of goodness. Generally, however, the living entities are engrossed in the modes of passion and ignorance.

In any case, one receives an inferior or superior body at the discretion of the Supreme Personality of Godhead, Paramātmā. As stated in the previous verse:

manasaiva pure devaḥ
pūrva-rūpaṁ vipaśyati
anumīmāṁsate 'pūrvaṁ
manasā bhagavān ajaḥ

Everything depends on bhagavān, or ajaḥ, the unborn. Why doesn't one please Bhagavān to receive a better body? The answer is ajñas tamasā: because of gross ignorance. One who is in complete darkness cannot know what his past life was or what his next life will be; he is simply interested in his present body. Even though he has a human body, a person in the mode of ignorance and interested only in his present body is like an animal, for an animal, being covered by ignorance, thinks that the ultimate goal of life and happiness is to eat as much as possible. A human being must be educated to understand his past life and how he can endeavor for a better life in the future. There is even a book, called Bhṛgu-saṁhitā, which reveals information about one's past, present and future lives according to astrological calculations. Somehow or other one must be enlightened about his past, present and future. One who is interested only in his present body and who tries to enjoy his senses to the fullest extent is understood to be engrossed in the mode of ignorance. His future is very, very dark. Indeed, the future is always dark for one who is grossly covered by ignorance. Especially in this age, human society is covered by the mode of ignorance, and therefore everyone thinks his present body to be everything, without consideration of the past or future.

TEXT 50

pañcabhiḥ kurute svārthān

pañca vedātha pañcabhiḥ

ekas tu ṣoḍaśena trīn

svayaṁ saptadaśo 'śnute

SYNONYMS

pañcabhiḥ-with the five working senses (voice, arms, legs, anus and genitals); kurute-performs; sva-arthān-his desired interests; pañca-the five objects of the senses (sound, form, touch, aroma and taste); veda-knows; atha-thus; pañcabhiḥ-by the five senses of perception (hearing, seeing, smelling, tasting and feeling); ekaḥ-the one; tu-but; ṣoḍaśena-by these fifteen items and the mind; trīn-the three categories of experience (happiness, distress and a mixture of both); svayam-he, the living entity himself; saptadaśaḥ-the seventeenth item; aśnute-enjoys.

Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situations, namely happy, distressful and mixed.

Everyone engages in work with his hands, legs and other senses just to achieve a certain goal according to his concocted ideas. One tries to enjoy the five sense objects, namely form, sound, taste, aroma and touch, not knowing the actual goal of life, which is to satisfy the Supreme Lord. Because of disobeying the Supreme Lord, one is put into material conditions, and he then tries to improve his situation in a concocted way, not desiring to follow the instructions of the Supreme Personality of Godhead. Nevertheless, the Supreme Lord is so kind that He comes Himself to instruct the bewildered living entity how to act obediently and then gradually return home, back to Godhead, where he can attain an eternal, peaceful life of bliss and knowledge. The living entity has a body, which is a very complicated combination of the material elements, and with this body he struggles alone, as indicated in this verse by the words ekas tu. For example, if one is struggling in the ocean, he must swim through it alone. Although many other men and aquatics are swimming in the ocean, he must take care of himself because no one else will help him. Therefore this verse indicates that the seventeenth item, the soul, must work alone. Although he tries to create society, friendship and love, no one will be able to help him but Kṛṣṇa, the Supreme Lord. Therefore his only concern should be how to satisfy Kṛṣṇa. That is also what Kṛṣṇa wants (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). People bewildered by material conditions try to be united, but although they strive for unity among men and nations, all their attempts are futile. Everyone must struggle alone for existence with the many elements of nature. Therefore one's only hope, as Kṛṣṇa advises, is to surrender to Him, for He can help one become free from the ocean of nescience. Śrī Caitanya Mahāprabhu therefore prayed:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"O Kṛṣṇa, beloved son of Nanda Mahārāja, I am Your eternal servant, but somehow or other I have fallen into this ocean of nescience, and although I am struggling very hard, there is no way I can save myself. If You kindly pick me up and fix me as one of the particles of dust at Your lotus feet, that will save me."

In a similar way, Bhaktivinoda Ṭhākura sang:

anādi karama-phale, paḍi' bhavārṇava-jale,
taribāre nā dekhi upāya

"My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and now I can find no way to rescue myself." We should remember that everyone is responsible for his own life. If an individual becomes a pure devotee of Kṛṣṇa, he is then delivered from the ocean of nescience.

TEXT 51

tad etat ṣoḍaśa-kalaṁ

liṅgaṁ śakti-trayaṁ mahat

dhatte 'nusaṁsṛtiṁ puṁsi

harṣa-śoka-bhayārtidām

SYNONYMS

tat-therefore; etat-this; ṣoḍaśa-kalam-made of sixteen parts (namely the ten senses, the mind and the five sense objects); liṅgam-the subtle body; śakti-trayam-the effect of the three modes of material nature; mahat-insurmountable; dhatte-gives; anusaṁsṛtim-almost perpetual rotation and transmigration in different types of bodies; puṁsi-unto the living entity; harṣa-jubilation; śoka-lamentation; bhaya-fear; ārti-misery; dām-which gives.

The subtle body is endowed with sixteen parts-the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind. This subtle body is an effect of the three modes of material nature. It is composed of insurmountably strong desires, and therefore it causes the living entity to transmigrate from one body to another in human life, animal life and life as a demigod. When the living entity gets the body of a demigod, he is certainly very jubilant, when he gets a human body he is always in lamentation, and when he gets the body of an animal, he is always afraid. In all conditions, however, he is actually miserable. His miserable condition is called saṁsṛti, or transmigration in material life.

The sum and substance of material conditional life is explained in this verse. The living entity, the seventeenth element, is struggling alone, life after life. This struggle is called saṁsṛti, or material conditional life. In Bhagavad-gītā it is said that the force of material nature is insurmountably strong (daivī hy eṣā guṇa-mayī mama māyā duratyayā). Material nature harasses the living entity in different bodies, but if the living entity surrenders to the Supreme Personality of Godhead, he becomes free from this entanglement, as confirmed in Bhagavad-gītā (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Thus his life becomes successful.

TEXT 52

dehy ajño 'jita-ṣaḍ-vargo

necchan karmāṇi kāryate

kośakāra ivātmānaṁ

karmaṇācchādya muhyati

SYNONYMS

dehī-the embodied soul; ajñaḥ-without perfect knowledge; ajita-ṣaṭ-vargaḥ-who has not controlled the senses of perception and the mind; na icchan-without desiring; karmāṇi-activities for material benefit; kāryate-is caused to perform; kośakāraḥ-the silkworm; iva-like; ātmānam-himself; karmaṇā-by fruitive activities; ācchādya-covering; muhyati-becomes bewildered.

The foolish embodied living entity, inept at controlling his senses and mind, is forced to act according to the influence of the modes of material nature, against his desires. He is like a silkworm that uses its own saliva to create a cocoon and then becomes trapped in it, with no possibility of getting out. The living entity traps himself in a network of his own fruitive activities and then can find no way to release himself. Thus he is always bewildered, and repeatedly he dies.

As already explained, the influence of the modes of nature is very strong. The living entity entangled in different types of fruitive activity is like a silkworm trapped in a cocoon. Getting free is very difficult unless he is helped by the Supreme Personality of Godhead.

TEXT 53

na hi kaścit kṣaṇam api

jātu tiṣṭhaty akarma-kṛt

kāryate hy avaśaḥ karma

guṇaiḥ svābhāvikair balāt

SYNONYMS

na-not; hi-indeed; kaścit-anyone; kṣaṇam api-even for a moment; jātu-at any time; tiṣṭhati-remains; akarma-kṛt-without doing anything; kāryate-he is caused to perform; hi-indeed; avaśaḥ-automatically; karma-fruitive activities; guṇaiḥ-by the three modes of nature; svābhāvikaiḥ-which are produced by his own tendencies in previous lives; balāt-by force.

Not a single living entity can remain unengaged even for a moment. One must act by his natural tendency according to the three modes of material nature because this natural tendency forcibly makes him work in a particular way.

The svābhāvika, or one's natural tendency, is the most important factor in action. One's natural tendency is to serve because a living entity is an eternal servant of God. The living entity wants to serve, but because of his forgetfulness of his relationship with the Supreme Lord, he serves under the modes of material nature and manufactures various modes of service, such as socialism, humanitarianism and altruism. However, one should be enlightened in the tenets of Bhagavad-gītā and accept the instruction of the Supreme Personality of Godhead that one give up all natural tendencies for material service under different names and take to the service of the Lord. One's original natural tendency is to act in Kṛṣṇa consciousness because one's real nature is spiritual. The duty of a human being is to understand that since he is essentially spirit, he must abide by the spiritual tendency and not be carried away by material tendencies. Śrīla Bhaktivinoda Ṭhākura has therefore sung:

(miche) māyāra vaśe, yāccha bhese',
khāccha hābuḍubu, bhāi

"My dear brothers, you are being carried away by the waves of material energy and are suffering in many miserable conditions. Sometimes you are drowning in the waves of material nature, and sometimes you are tossed like a swimmer struggling in the ocean." As confirmed by Bhaktivinoda Ṭhākura, this tendency to be battered by the waves of māyā can be changed to one's original, natural tendency, which is spiritual, when the living entity comes to understand that he is eternally kṛṣṇa-dāsa, a servant of God, Kṛṣṇa.

(jīva) kṛṣṇa-dāsa, ei viśvāsa,
karle ta' āra duḥkha nāi

If instead of serving māyā under different names, one turns his service attitude toward the Supreme Lord, he is then safe, and there is no more difficulty. If one returns to his original, natural tendency in the human form of life by understanding the perfect knowledge given by Kṛṣṇa Himself in the Vedic literature, one's life is successful.

TEXT 54

labdhvā nimittam avyaktaṁ

vyaktāvyaktaṁ bhavaty uta

yathā-yoni yathā-bījaṁ

svabhāvena balīyasā

SYNONYMS

labdhvā-having gotten; nimittam-the cause; avyaktam-unseen or unknown to the person; vyakta-avyaktam-manifested and unmanifested, or the gross body and the subtle body; bhavati-come into being; uta-certainly; yathā-yoni-exactly like the mother; yathā-bījam-exactly like the father; sva-bhāvena-by the natural tendency; balīyasā-which is very powerful.

The fruitive activities a living being performs, whether pious or impious, are the unseen cause for the fulfillment of his desires. This unseen cause is the root for the living entity's different bodies. Because of his intense desire, the living entity takes birth in a particular family and receives a body which is either like that of his mother or like that of his father. The gross and subtle bodies are created according to his desire.

The gross body is a product of the subtle body. As stated in Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." The atmosphere of the subtle body at the time of death is created by the activities of the gross body. Thus the gross body acts during one's lifetime, and the subtle body acts at the time of death. The subtle body, which is called liṅga, the body of desire, is the background for the development of a particular type of gross body, which is either like that of one's mother or like that of one's father. According to the Ṛg Veda, if at the time of sex the secretions of the mother are more profuse than those of the father, the child will receive a female body, and if the secretions of the father are more profuse than those of the mother, the child will receive a male body. These are the subtle laws of nature, which act according to the desire of the living entity. If a human being is taught to change his subtle body by developing a consciousness of Kṛṣṇa, at the time of death the subtle body will create a gross body in which he will be a devotee of Kṛṣṇa, or if he is still more perfect, he will not take another material body but will immediately get a spiritual body and thus return home, back to Godhead. This is the process of the transmigration of the soul. Therefore instead of trying to unite human society through pacts for sense gratification that can never be achieved, it is clearly desirable to teach people how to become Kṛṣṇa conscious and return home, back to Godhead. This is true now and, indeed, at any time.

TEXT 55

eṣa prakṛti-saṅgena

puruṣasya viparyayaḥ

āsīt sa eva na cirād

īśa-saṅgād vilīyate

SYNONYMS

eṣaḥ-this; prakṛti-saṅgena-because of association with the material nature; puruṣasya-of the living entity; viparyayaḥ-a situation of forgetfulness or an awkward position; āsīt-came to be; saḥ-that position; eva-indeed; na-not; cirāt-taking a long time; īśa-saṅgāt-from the association of the Supreme Lord; vilīyate-is vanquished.

Since the living entity is associated with material nature, he is in an awkward position, but if in the human form of life he is taught how to associate with the Supreme Personality of Godhead or His devotee, this position can be overcome.

The word prakṛti means material nature, and puruṣa may also refer to the Supreme Personality of Godhead. If one wants to continue his association with prakṛti, the female energy of Kṛṣṇa, and be separated from Kṛṣṇa by the illusion that he is able to enjoy prakṛti, he must continue in his conditional life. If he changes his consciousness, however, and associates with the supreme, original person (puruṣaṁ śāśvatam), or with His associates, he can get out of the entanglement of material nature. As confirmed in Bhagavad-gītā (4.9), janma karma ca me divyam evaṁ yo vetti tattvataḥ: one must simply understand the Supreme Person, Kṛṣṇa, in terms of His form, name, activities and pastimes. This will keep one always in the association of Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna: [Bg. 4.9] thus after giving up his gross material body, one accepts not another gross body but a spiritual body in which to return home, back to Godhead. Thus one ends the tribulation caused by his association with the material energy. In summary, the living entity is an eternal servant of God, but he comes to the material world and is bound by material conditions because of his desire to lord it over matter. Liberation means giving up this false consciousness and reviving one's original service to the Lord. This return to one's original life is called mukti, as confirmed in Śrīmad-Bhāgavatam (muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ).

TEXTS 56–57

ayaṁ hi śruta-sampannaḥ

śīla-vṛtta-guṇālayaḥ

dhṛta-vrato mṛdur dāntaḥ

satya-vāṅ mantra-vic chuciḥ

gurv-agny-atithi-vṛddhānāṁ

śuśrūṣur anahaṅkṛtaḥ

sarva-bhūta-suhṛt sādhur

mita-vāg anasūyakaḥ

SYNONYMS

ayam-this person (known as Ajāmila); hi-indeed; śruta-sampannaḥ-well educated in Vedic knowledge; śīla-of good character; vṛtta-good conduct; guṇa-and good qualities; ālayaḥ-the reservoir; dhṛta-vrataḥ-fixed in the execution of the Vedic injunctions; mṛduḥ-very mild; dāntaḥ-completely controlling the mind and senses; satya-vāk-always truthful; mantra-vit-knowing how to chant the Vedic hymns; śuciḥ-always very neat and clean; guru-the spiritual master; agni-the fire-god; atithi-guests; vṛddhānām-and of the old household members; śuśrūṣuḥ-very respectfully engaged in the service; anahaṅkṛtaḥ-without pride or false prestige; sarva-bhūta-suhṛt-friendly to all living entities; sādhuḥ-well behaved (no one could find any fault in his character); mita-vāk-talking with great care not to speak nonsense; anasūyakaḥ-not envious.

In the beginning this brāhmaṇa named Ajāmila studied all the Vedic literatures. He was a reservoir of good character, good conduct and good qualities. Firmly established in executing all the Vedic injunctions, he was very mild and gentle, and he kept his mind and senses under control. Furthermore, he was always truthful, he knew how to chant the Vedic mantras, and he was also very pure. Ajāmila was very respectful to his spiritual master, the fire-god, guests, and the elderly members of his household. Indeed, he was free from false prestige. He was upright, benevolent to all living entities, and well behaved. He would never speak nonsense or envy anyone.

The order carriers of Yamarāja, the Yamadūtas, are explaining the factual position of piety and impiety and how a living entity is entangled in this material world. Describing the history of Ajāmila's life, the Yamadūtas relate that in the beginning he was a learned scholar of the Vedic literature. He was well behaved, neat and clean, and very kind to everyone. In fact, he had all good qualities. In other words, he was like a perfect brāhmaṇa. A brāhmaṇa is expected to be perfectly pious, to follow all the regulative principles and to have all good qualities. The symptoms of piety are explained in these verses. Śrīla Vīrarāghava Ācārya comments that dhṛta-vrata means dhṛtaṁ vrataṁ strī-saṅga-rāhityātmaka-brahmacarya-rūpam. In other words, Ajāmila followed the rules and regulations of celibacy as a perfect brahmacārī and was very softhearted, truthful, clean and pure. How he fell down in spite of all these qualities and thus came to be threatened with punishment by Yamarāja will be described in the following verses.

TEXTS 58–60

ekadāsau vanaṁ yātaḥ

pitṛ-sandeśa-kṛd dvijaḥ

ādāya tata āvṛttaḥ

phala-puṣpa-samit-kuśān

dadarśa kāminaṁ kañcic

chūdraṁ saha bhujiṣyayā

pītvā ca madhu maireyaṁ

madāghūrṇita-netrayā

mattayā viślathan-nīvyā

vyapetaṁ nirapatrapam

krīḍantam anugāyantaṁ

hasantam anayāntike

SYNONYMS

ekadā-once upon a time; asau-this Ajāmila; vanam yātaḥ-went to the forest; pitṛ-of his father; sandeśa-the order; kṛt-carrying out; dvijaḥ-the brāhmaṇa; ādāya-collecting; tataḥ-from the forest; āvṛttaḥ-returning; phala-puṣpa-fruits and flowers; samit-kuśān-two kinds of grass, known as samit and kuśa; dadarśa-saw; kāminam-very lusty; kañcit-someone; śūdram-a fourth-class man, a śūdra; saha-along with; bhujiṣyayā-an ordinary maidservant or prostitute; pītvā-after drinking; ca-also; madhu-nectar; maireyam-made of the soma flower; mada-by intoxication; āghūrṇita-moving; netrayā-her eyes; mattayā-intoxicated; viślathat-nīvyā-whose dress was slackened; vyapetam-fallen from proper behavior; nirapatrapam-without fear of public opinion; krīḍantam-engaged in enjoyment; anugāyantam-singing; hasantam-smiling; anayā-with her; antike-close by.

Once this brāhmaṇa Ajāmila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kuśa. On the way home, he came upon a śūdra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The śūdra was smiling, singing and enjoying as if this were proper behavior. Both the śūdra and the prostitute were drunk. The prostitute's eyes were rolling in intoxication, and her dress had become loose. Such was the condition in which Ajāmila saw them.

While traveling along the public way, Ajāmila came upon a fourth-class man and a prostitute, who are vividly described here. Drunkenness was sometimes manifest even in bygone ages, although not very frequently. In this age of Kali, however, such sin is to be seen everywhere, for people all over the world have become shameless. Long ago, when he saw the scene of the drunken śūdra and the prostitute, Ajāmila, who was a perfect brahmacārī, was affected. Nowadays such sin is visible in so many places, and we must consider the position of a brahmacārī student who sees such behavior. For such a brahmacārī to remain steady is very difficult unless he is extremely strong in following the regulative principles. Nevertheless, if one takes to Kṛṣṇa consciousness very seriously, he can withstand the provocation created by sin. In our Kṛṣṇa consciousness movement we prohibit illicit sex, intoxication, meat-eating and gambling. In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in the Western countries, and restraining oneself after seeing such things is very difficult. Nevertheless, if by the grace of Kṛṣṇa one adheres to the regulative principles and chants the Hare Kṛṣṇa mantra, Kṛṣṇa will certainly protect him. Indeed, Kṛṣṇa says that His devotee is never vanquished (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). Therefore all the disciples practicing Kṛṣṇa consciousness should obediently follow the regulative principles and remain fixed in chanting the holy name of the Lord. Then there need be no fear. Otherwise one's position is very dangerous, especially in this Kali-yuga.

TEXT 61

dṛṣṭvā tāṁ kāma-liptena

bāhunā parirambhitām

jagāma hṛc-chaya-vaśaṁ

sahasaiva vimohitaḥ

SYNONYMS

dṛṣṭvā-by seeing; tām-her (the prostitute); kāma-liptena-decorated with turmeric to incite lusty desires; bāhunā-with the arm; parirambhitām-embraced; jagāma-went; hṛt-śaya-of lusty desires within the heart; vaśam-under the control; sahasā-suddenly; eva-indeed; vimohitaḥ-being illusioned.

The śūdra, his arm decorated with turmeric powder, was embracing the prostitute. When Ajāmila saw her, the dormant lusty desires in his heart awakened, and in illusion he fell under their control.

It is said that if one's body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kāma-liptena indicates that the śūdra was decorated with turmeric smeared on his body.

TEXT 62

stambhayann ātmanātmānaṁ

yāvat sattvaṁ yathā-śrutam

na śaśāka samādhātuṁ

mano madana-vepitam

SYNONYMS

stambhayan-trying to control; ātmanā-by the intelligence; ātmānam-the mind; yāvat sattvam-as far as possible for him; yathā-śrutam-by remembering the instruction (of celibacy, brahmacarya, not even to see a woman); na-not; śaśāka-was able; samādhātum-to restrain; manaḥ-the mind; madana-vepitam-agitated by Cupid or lusty desire.

As far as possible he patiently tried to remember the instructions of the śāstras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind.

Unless one is very strong in knowledge, patience and proper bodily, mental and intellectual behavior, controlling one's lusty desires is extremely difficult. Thus after seeing a man embracing a young woman and practically doing everything required for sex life, even a fully qualified brāhmaṇa, as described above, could not control his lusty desires and restrain himself from pursuing them. Because of the force of materialistic life, to maintain self-control is extremely difficult unless one is specifically under the protection of the Supreme Personality of Godhead through devotional service.

TEXT 63

tan-nimitta-smara-vyāja-

graha-grasto vicetanaḥ

tām eva manasā dhyāyan

sva-dharmād virarāma ha

SYNONYMS

tat-nimitta-caused by the sight of her; smara-vyāja-taking advantage of his thinking of her always; graha-grastaḥ-being caught by an eclipse; vicetanaḥ-having completely forgotten his real position; tām-her; eva-certainly; manasā-by the mind; dhyāyan-meditating upon; sva-dharmāt-from the regulative principles executed by a brāhmaṇa; virarāma ha-he completely ceased.

In the same way that the sun and moon are eclipsed by a low planet, the brāhmaṇa lost all his good sense. Taking advantage of this situation, he always thought of the prostitute, and within a short time he took her as a servant in his house and abandoned all the regulative principles of a brāhmaṇa.

By speaking this verse, Śukadeva Gosvāmī wants to impress upon the mind of the reader that Ajāmila's exalted position as a brāhmaṇa was vanquished by his association with the prostitute, so much so that he forgot all his brahminical activities. Nevertheless, at the end of his life, by chanting the four syllables of the name Nārāyaṇa, he was saved from the gravest danger of falling down. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a little devotional service can save one from the greatest danger. Devotional service, which begins with chanting of the holy name of the Lord, is so powerful that even if one falls down from the exalted position of a brāhmaṇa through sexual indulgence, he can be saved from all calamities if he somehow or other chants the holy name of the Lord. This is the extraordinary power of the Lord's holy name. Therefore in Bhagavad-gītā it is advised that one not forget the chanting of the holy name even for a moment (satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]). There are so many dangers in this material world that one may fall down from an exalted position at any time. Yet if one keeps himself always pure and steady by chanting the Hare Kṛṣṇa mahā-mantra, he will be safe without a doubt.

TEXT 64

tām eva toṣayām āsa

pitryeṇārthena yāvatā

grāmyair manoramaiḥ kāmaiḥ

prasīdeta yathā tathā

SYNONYMS

tām-her (the prostitute); eva-indeed; toṣayām āsa-he tried to please; pitryeṇa-he got from his father's hard labor; arthena-by the money; yāvatā-as long as possible; grāmyaiḥ-material; manaḥ-ramaiḥ-pleasing to her mind; kāmaiḥ-by presentations for sense enjoyment; prasīdeta-she would be satisfied; yathā-so that; tathā-in that way.

Thus Ajāmila began spending whatever money he had inherited from his father to satisfy the prostitute with various material presentations so that she would remain pleased with him. He gave up all his brahminical activities to satisfy the prostitute.

There are many instances throughout the world in which even a purified person, being attracted by a prostitute, spends all the money he has inherited. Prostitute hunting is so abominable that the desire for sex with a prostitute can ruin one's character, destroy one's exalted position and plunder all one's money. Therefore illicit sex is strictly prohibited. One should be satisfied with his married wife, for even a slight deviation will create havoc. A Kṛṣṇa conscious gṛhastha should always remember this. He should always be satisfied with one wife and be peaceful simply by chanting the Hare Kṛṣṇa mantra. Otherwise at any moment he may fall down from his good position, as exemplified in the case of Ajāmila.

TEXT 65

viprāṁ sva-bhāryām aprauḍhāṁ

kule mahati lambhitām

visasarjācirāt pāpaḥ

svairiṇyāpāṅga-viddha-dhīḥ

SYNONYMS

viprām-the daughter of a brāhmaṇa; sva-bhāryām-his wife; aprauḍhām-not very old (youthful); kule-from a family; mahati-very respectable; lambhitām-married; visasarja-he gave up; acirāt-very soon; pāpaḥ-being sinful; svairiṇyā-of the prostitute; apāṅga-viddha-dhīḥ-his intelligence pierced by the lustful glance.

Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brāhmaṇa Ajāmila engaged in sinful acts in her association. He even gave up the company of his very beautiful young wife, who came from a very respectable brāhmaṇa family.

Customarily everyone is eligible to inherit his father's property, and Ajāmila also inherited the money of his father. But what did he do with the money? Instead of engaging the money in the service of Kṛṣṇa, he engaged it in the service of a prostitute. Therefore he was condemned and was punishable by Yamarāja. How did this happen? He was victimized by the dangerous lustful glance of a prostitute.

TEXT 66

yatas tataś copaninye

nyāyato 'nyāyato dhanam

babhārāsyāḥ kuṭumbinyāḥ

kuṭumbaṁ manda-dhīr ayam

SYNONYMS

yataḥ tataḥ-wherever possible, however possible; ca-and; upaninye-he got; nyāyataḥ-properly; anyāyataḥ-improperly; dhanam-money; babhāra-he maintained; asyāḥ-of her; kuṭum-binyāḥ-possessing many sons and daughters; kuṭumbam-the family; manda-dhīḥ-bereft of all intelligence; ayam-this person (Ajāmila).

Although born of a brāhmaṇa family, this rascal, bereft of intelligence because of the prostitute's association, earned money somehow or other, regardless of whether properly or improperly, and used it to maintain the prostitute's sons and daughters.

TEXT 67

yad asau śāstram ullaṅghya

svaira-cāry ati-garhitaḥ

avartata ciraṁ kālam

aghāyur aśucir malāt

SYNONYMS

yat-because; asau-this brāhmaṇa; śāstram ullaṅghya-transgressing the laws of śāstra; svaira-cārī-acting irresponsibly; ati-garhitaḥ-very much condemned; avartata-passed; ciram kālam-a long time; agha-āyuḥ-whose life was full of sinful activities; aśuciḥ-unclean; malāt-because of impurity.

This brāhmaṇa irresponsibly spent his long lifetime transgressing all the rules and regulations of the holy scripture, living extravagantly and eating food prepared by a prostitute. Therefore he is full of sins. He is unclean and is addicted to forbidden activities.

Food prepared by an unclean, sinful man or woman, especially a prostitute, is extremely infectious. Ajāmila ate such food, and therefore he was subject to be punished by Yamarāja.

TEXT 68

tata enaṁ daṇḍa-pāṇeḥ

sakāśaṁ kṛta-kilbiṣam

neṣyāmo 'kṛta-nirveśaṁ

yatra daṇḍena śuddhyati

SYNONYMS

tataḥ-therefore; enam-him; daṇḍa-pāṇeḥ-of Yamarāja, who is authorized to punish; sakāśam-in the presence; kṛta-kilbiṣam-who has regularly committed all sinful activities; neṣyāmaḥ-we shall take; akṛta-nirveśam-who has not undergone atonement; yatra-where; daṇḍena-by punishment; śuddhyati-he will be purified.

This man Ajāmila did not undergo atonement. Therefore because of his sinful life, we must take him into the presence of Yamarāja for punishment. There, according to the extent of his sinful acts, he will be punished and thus purified.

The Viṣṇudūtas had forbidden the Yamadūtas to take Ajāmila to Yamarāja, and therefore the Yamadūtas explained that taking such a man to Yamarāja was appropriate. Since Ajāmila had not undergone atonement for his sinful acts, he was to be taken to Yamarāja to be purified. When a man commits murder he becomes sinful, and therefore he also must be killed; otherwise after death he must suffer many sinful reactions. Similarly, punishment by Yamarāja is a process of purification for the most abominable sinful persons. Therefore the Yamadūtas requested the Viṣṇudūtas not to obstruct their taking Ajāmila to Yamarāja.

Thus end the Bhaktivedanta purports of the Sixth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The History of the Life of Ajāmila."

Chapter Two

Ajāmila Delivered by the Viṣṇudūtas

In this chapter the messengers from Vaikuṇṭha explain to the Yamadūtas the glories of chanting the holy name of the Lord. The Viṣṇudūtas said, "Now impious acts are being performed even in an assembly of devotees, for a person who is not punishable is going to be punished in the assembly of Yamarāja. The mass of people are helpless and must depend upon the government for their safety and security, but if the government takes advantage of this to harm the citizens, where will they go? We see perfectly that Ajāmila should not be punished, although you are attempting to take him to Yamarāja for punishment."

It was due to Ajāmila's glorifying the holy name of the Supreme Lord that he was not punishable. The Viṣṇudūtas explained this as follows: "Simply by once chanting the holy name of Nārāyaṇa, this brāhmaṇa has become free from the reactions of sinful life. Indeed, he has been freed not only from the sins of this life, but from the sins of many, many thousands of other lives. He has already undergone true atonement for all his sinful actions. If one atones according to the directions of the śāstras, one does not actually become free from sinful reactions, but if one chants the holy name of the Lord, even a glimpse of such chanting can immediately free one from all sins. Chanting the glories of the Lord's holy name awakens all good fortune. Therefore there is no doubt that Ajāmila, being completely free from all sinful reactions, should not be punished by Yamarāja."

As they were saying this, the Viṣṇudūtas released Ajāmila from the ropes of the Yamadūtas and left for their own abode. The brāhmaṇa Ajāmila, however, offered his respectful obeisances to the Viṣṇudūtas. He could understand how fortunate he was to have chanted the holy name of Nārāyaṇa at the end of his life. Indeed, he could realize the full significance of this good fortune. Having thoroughly understood the discussion between the Yamadūtas and the Viṣṇudūtas, he became a pure devotee of the Supreme Personality of Godhead. He lamented very much for how very sinful he had been, and he condemned himself again and again.

Finally, because of his association with the Viṣṇudūtas, Ajāmila, his original consciousness aroused, gave up everything and went to Hardwar, where he engaged in devotional service without deviation, always thinking of the Supreme Personality of Godhead. Thus the Viṣṇudūtas went there, seated him on a golden throne and took him away to Vaikuṇṭhaloka.

In summary, although the sinful Ajāmila meant to call his son, the holy name of Lord Nārāyaṇa, even though chanted in the preliminary stage, nāmābhāsa, was able to give him liberation. Therefore one who chants the holy name of the Lord with faith and devotion is certainly exalted. He is protected even in his material, conditional life.

TEXT 1

śrī-bādarāyaṇir uvāca

evaṁ te bhagavad-dūtā

yamadūtābhibhāṣitam

upadhāryātha tān rājan

pratyāhur naya-kovidāḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śukadeva Gosvāmī, the son of Vyāsadeva, said; evam-thus; te-they; bhagavat-dūtāḥ-the servants of Lord Viṣṇu; yamadūta-by the servants of Yamarāja; abhibhāṣitam-what was spoken; upadhārya-hearing; atha-then; tān-unto them; rājan-O King; pratyāhuḥ-replied properly; naya-kovidāḥ-being conversant in good arguments or good logic.

Śukadeva Gosvāmī said: My dear King, the servants of Lord Viṣṇu are always very expert in logic and arguments. After hearing the statements of the Yamadūtas, they replied as follows.

TEXT 2

śrī-viṣṇudūtā ūcuḥ

aho kaṣṭaṁ dharma-dṛśām

adharmaḥ spṛśate sabhām

yatrādaṇḍyeṣv apāpeṣu

daṇḍo yair dhriyate vṛthā

SYNONYMS

śrī-viṣṇudūtāḥ ūcuḥ-the Viṣṇudūtas said; aho-alas; kaṣṭam-how painful it is; dharma-dṛśām-of persons interested in maintaining religion; adharmaḥ-irreligion; spṛśate-is affecting; sabhām-the assembly; yatra-wherein; adaṇḍyeṣu-upon persons not to be punished; apāpeṣu-who are sinless; daṇḍaḥ-punishment; yaiḥ-by whom; dhriyate-is being allotted; vṛthā-unnecessarily.

The Viṣṇudūtas said: Alas, how painful it is that irreligion is being introduced into an assembly where religion should be maintained. Indeed, those in charge of maintaining the religious principles are needlessly punishing a sinless, unpunishable person.

The Viṣṇudūtas accused the Yamadūtas of violating the religious principles by attempting to drag Ajāmila to Yamarāja for punishment. Yamarāja is the officer appointed by the Supreme Personality of Godhead to judge religious and irreligious principles and to punish people who are irreligious. However, if completely sinless people are punished, the entire assembly of Yamarāja is contaminated. This principle applies not only in the assembly of Yamarāja, but throughout human society also.

In human society, properly maintaining religious principles is the duty of the king's court or the government. Unfortunately, in this yuga, Kali-yuga, the religious principles are tampered with, and the government cannot properly judge who is to be punished and who is not. It is said that in the Kali-yuga if one cannot spend money in court, one cannot get justice. Indeed, in courts of justice it is often found that magistrates are bribed for favorable judgments. Sometimes religious men who preach the Kṛṣṇa consciousness movement for the benefit of the entire populace are arrested and harassed by the police and courts. The Viṣṇudūtas, who are Vaiṣṇavas, lamented for these very regrettable facts. Because of their spiritual compassion for all the fallen souls, Vaiṣṇavas go out to preach according to the standard method of all religious principles, but unfortunately, because of the influence of Kali-yuga, Vaiṣṇavas who have dedicated their lives to preaching the glories of the Lord are sometimes harassed and punished by courts on false charges of disturbing the peace.

TEXT 3

prajānāṁ pitaro ye ca

śāstāraḥ sādhavaḥ samāḥ

yadi syāt teṣu vaiṣamyaṁ

kaṁ yānti śaraṇaṁ prajāḥ

SYNONYMS

prajānām-of the citizens; pitaraḥ-protectors, guardians (kings or government servants); ye-they who; ca-and; śāstāraḥ-give instructions concerning law and order; sādhavaḥ-endowed with all good qualities; samāḥ-equal to everyone; yadi-if; syāt-there is; teṣu-among them; vaiṣamyam-partiality; kam-what; yānti-will go to; śaraṇam-shelter; prajāḥ-the citizens.

A king or governmental official should be so well qualified that he acts as a father, maintainer and protector of the citizens because of affection and love. He should give the citizens good advice and instructions according to the standard scriptures and should be equal to everyone. Yamarāja does this, for he is the supreme master of justice, and so do those who follow in his footsteps. However, if such persons become polluted and exhibit partiality by punishing an innocent, blameless person, where will the citizens go to take shelter for their maintenance and security?

The king, or in modern times the government, should act as the guardian of the citizens by teaching them the proper goal of life. The human form of life is especially meant for realization of one's self and one's relationship with the Supreme Personality of Godhead because this cannot be realized in animal life. The duty of the government, therefore, is to take charge of training all the citizens in such a way that by a gradual process they will be elevated to the spiritual platform and will realize the self and his relationship with God. This principle was followed by kings like Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit, Lord Rāmacandra, Mahārāja Ambarīṣa and Prahlāda Mahārāja. The leaders of the government must be very honest and religious because otherwise all the affairs of the state will suffer. Unfortunately, in the name of democracy, rogues and thieves are electing other rogues and thieves to the most important posts in the government. Recently this has been proven in America, where the president had to be condemned and dragged down from his post by the citizens. This is only one case, but there are many others. Because of the importance of the Kṛṣṇa consciousness movement, people should be Kṛṣṇa conscious and should not vote for anyone who is not Kṛṣṇa conscious. Then there will be actual peace and prosperity in the state. When a Vaiṣṇava sees mismanagement in the government, he feels great compassion in his heart and tries his best to purify the situation by spreading the Hare Kṛṣṇa movement.

TEXT 4

yad yad ācarati śreyān

itaras tat tad īhate

sa yat pramāṇaṁ kurute

lokas tad anuvartate

SYNONYMS

yat yat-whatever; ācarati-executes; śreyān-a first-class man with full knowledge of religious principles; itaraḥ-the subordinate man; tat tat-that; īhate-performs; saḥ-he (the great man); yat-whatever; pramāṇam-as evidence or as the right thing; kurute-accepts; lokaḥ-the general public; tat-that; anuvartate-follows.

The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts.

Although Ajāmila was not punishable, the Yamadūtas were insisting on taking him away to Yamarāja for punishment. This was adharma, contrary to religious principles. The Viṣṇudūtas feared that if such irreligious acts were allowed, the management of human society would be spoiled. In modern times, the Kṛṣṇa consciousness movement is trying to introduce the right principles of management for human society, but unfortunately the governments of Kali-yuga do not properly support the Hare Kṛṣṇa movement because they do not appreciate its valuable service. The Hare Kṛṣṇa movement is the right movement for ameliorating the fallen condition of human society, and therefore governments and public leaders in every part of the world should support this movement to completely rectify humanity's sinful condition.

TEXTS 5–6

yasyāṅke śira ādhāya

lokaḥ svapiti nirvṛtaḥ

svayaṁ dharmam adharmaṁ vā

na hi veda yathā paśuḥ

sa kathaṁ nyarpitātmānaṁ

kṛta-maitram acetanam

visrambhaṇīyo bhūtānāṁ

saghṛṇo dogdhum arhati

SYNONYMS

yasya-of whom; aṅke-on the lap; śiraḥ-the head; ādhāya-placing; lokaḥ-the general mass of people; svapiti-sleep; nirvṛtaḥ-in peace; svayam-personally; dharmam-religious principles or the goal of life; adharmam-irreligious principles; vā-or; na-not; hi-indeed; veda-know; yathā-exactly like; paśuḥ-an animal; saḥ-such a person; katham-how; nyarpita-ātmānam-unto the living entity who has fully surrendered; kṛta-maitram-endowed with good faith and friendship; acetanam-with undeveloped consciousness, foolish; visrambhaṇīyaḥ-deserving to be the object of faith; bhūtānām-of the living entities; sa-ghṛṇaḥ-who has a soft heart for the good of all people; dogdhum-to give pain; arhati-is able.

People in general are not very advanced in knowledge by which to discriminate between religion and irreligion. The innocent, unenlightened citizen is like an ignorant animal sleeping in peace with its head on the lap of its master, faithfully believing in the master's protection. If a leader is actually kindhearted and deserves to be the object of a living entity's faith, how can he punish or kill a foolish person who has fully surrendered in good faith and friendship?

The Sanskrit word viśvasta-ghāta refers to one who breaks faith or causes a breach of trust. The mass of people should always feel security because of the government's protection. Therefore, how regrettable it is for the government itself to cause a breach of trust and put the citizens in difficulty for political reasons. We actually saw during the partition days in India that although Hindus and Muslims were living together peacefully, manipulation by politicians suddenly aroused feelings of hatred between them, and thus the Hindus and Muslims killed one another over politics. This is a sign of Kali-yuga. In this age, animals are kept nicely sheltered, completely confident that their masters will protect them, but unfortunately as soon as the animals are fat, they are immediately sent for slaughter. Such cruelty is condemned by Vaiṣṇavas like the Viṣṇudūtas. Indeed, the hellish conditions already described await the sinful men responsible for such suffering. One who betrays the confidence of a living entity who takes shelter of him in good faith, whether that living entity be a human being or an animal, is extremely sinful. Because such betrayals now go unpunished by the government, all of human society is terribly contaminated. The people of this age are therefore described as mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. As a consequence of such sinfulness, men are condemned (mandāḥ), their intelligence is unclear (sumanda-matayaḥ), they are unfortunate (manda-bhāgyāḥ), and therefore they are always disturbed by many problems (upadrutāḥ). This is their situation in this life, and after death they are punished in hellish conditions.

TEXT 7

ayaṁ hi kṛta-nirveśo

janma-koṭy-aṁhasām api

yad vyājahāra vivaśo

nāma svasty-ayanaṁ hareḥ

SYNONYMS

ayam-this person (Ajāmila); hi-indeed; kṛta-nirveśaḥ-has undergone all kinds of atonement; janma-of births; koṭi-of millions; aṁhasām-for the sinful activities; api-even; yat-because; vyājahāra-he has chanted; vivaśaḥ-in a helpless condition; nāma-the holy name; svasti-ayanam-the means of liberation; hareḥ-of the Supreme Personality of Godhead.

Ajāmila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Nārāyaṇa. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.

The Yamadūtas had considered only the external situation of Ajāmila. Since he was extremely sinful throughout his life, they thought he should be taken to Yamarāja and did not know that he had become free from the reactions of all his sins. The Viṣṇudūtas therefore instructed that because he had chanted the four syllables of the name Nārāyaṇa at the time of his death, he was freed from all sinful reactions. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verses from the smṛti-śāstra:

nāmno hi yāvatī śaktiḥ
pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti
pātakaṁ pātakī naraḥ

"Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit." (Bṛhad-viṣṇu Purāṇa)

avaśenāpi yan-nāmni
kīrtite sarva-pātakaiḥ
pumān vimucyate sadyaḥ
siṁha-trastair mṛgair iva

"If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear." (Garuḍa Purāṇa)

sakṛd uccāritaṁ yena
harir ity akṣara-dvayam
baddha-parikaras tena
mokṣāya gamanaṁ prati

"By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation." (Skanda Purāṇa)

These are some of the reasons why the Viṣṇudūtas objected to the Yamadūtas' taking Ajāmila to the court of Yamarāja.

TEXT 8

etenaiva hy aghono 'sya

kṛtaṁ syād agha-niṣkṛtam

yadā nārāyaṇāyeti

jagāda catur-akṣaram

SYNONYMS

etena-by this (chanting); eva-indeed; hi-certainly; aghonaḥ-who possesses sinful reactions; asya-of this (Ajāmila); kṛtam-performed; syāt-is; agha-of sins; niṣkṛtam-complete atonement; yadā-when; nārāyaṇa-O Nārāyaṇa (the name of his son); āya-please come; iti-thus; jagāda-he chanted; catuḥ-akṣaram-the four syllables (nā-rā-ya-ṇa).

The Viṣṇudūtas continued: Even previously, while eating and at other times, this Ajāmila would call his son, saying, "My dear Nārāyaṇa, please come here." Although calling the name of his son, he nevertheless uttered the four syllables nā-rā-ya-ṇa. Simply by chanting the name of Nārāyaṇa in this way, he sufficiently atoned for the sinful reactions of millions of lives.

Previously, when engaged in sinful activities to maintain his family, Ajāmila chanted the name of Nārāyaṇa without offenses. To chant the holy name of the Lord just to counteract one's sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (nāmno balād yasya hi pāpa-buddhiḥ). But although Ajāmila engaged in sinful activities, he never chanted the holy name of Nārāyaṇa to counteract them; he simply chanted the name Nārāyaṇa to call his son. Therefore his chanting was effective. Because of chanting the holy name of Nārāyaṇa in this way, he had already vanquished the accumulated sinful reactions of many, many lives. In the beginning he was pure, but although he later committed many sinful acts, he was offenseless because he did not chant the holy name of Nārāyaṇa to counteract them. One who always chants the holy name of the Lord without offenses is always pure. As confirmed in this verse Ajāmila was already sinless, and because he chanted the name of Nārāyaṇa he remained sinless. It did not matter that he was calling his son; the name itself was effective.

TEXTS 9–10

stenaḥ surā-po mitra-dhrug

brahma-hā guru-talpa-gaḥ

strī-rāja-pitṛ-go-hantā

ye ca pātakino 'pare

sarveṣām apy aghavatām

idam eva suniṣkṛtam

nāma-vyāharaṇaṁ viṣṇor

yatas tad-viṣayā matiḥ

SYNONYMS

stenaḥ-one who steals; surā-paḥ-a drunkard; mitra-dhruk-one who turns against a friend or relative; brahma-hā-one who kills a brāhmaṇa; guru-talpa-gaḥ-one who indulges in sex with the wife of his teacher or guru; strī-women; rāja-king; pitṛ-father; go-of cows; hantā-the killer; ye-those who; ca-also; pātakinaḥ-committed sinful activities; apare-many others; sarveṣām-of all of them; api-although; agha-vatām-persons who have committed many sins; idam-this; eva-certainly; su-niṣkṛtam-perfect atonement; nāma-vyāharaṇam-chanting of the holy name; viṣṇoḥ-of Lord Viṣṇu; yataḥ-because of which; tat-viṣayā-on the person who chants the holy name; matiḥ-His attention.

The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, "Because this man has chanted My holy name, My duty is to give him protection."

TEXT 11

na niṣkṛtair uditair brahma-vādibhis

tathā viśuddhyaty aghavān vratādibhiḥ

yathā harer nāma-padair udāhṛtais

tad uttamaśloka-guṇopalambhakam

SYNONYMS

na-not; niṣkṛtaiḥ-by the processes of atonement; uditaiḥ-prescribed; brahma-vādibhiḥ-by learned scholars such as Manu; tathā-to that extent; viśuddhyati-becomes purified; agha-vān-a sinful man; vrata-ādibhiḥ-by observing the vows and regulative principles; yathā-as; hareḥ-of Lord Hari; nāma-padaiḥ-by the syllables of the holy name; udāhṛtaiḥ-chanted; tat-that; uttamaśloka-of the Supreme Personality of Godhead; guṇa-of the transcendental qualities; upalambhakam-reminding one.

By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that the chanting of the holy name of the Lord has special significance that distinguishes it from the Vedic ritualistic ceremonies of atonement for severe, more severe or most severe sinful actions. There are twenty types of religious scriptures called dharma-śāstras, beginning with the Manu-saṁhitā and parāśara-saṁhitā, but herein it is stressed that although one may become free from the reactions of the most sinful activities by following the religious principles of these scriptures, this cannot promote a sinful man to the stage of loving service to the Lord. On the other hand, chanting the holy name of the Lord even once not only frees one immediately from the reactions of the greatest sins, but also raises one to the platform of rendering loving service to the Supreme Personality of Godhead, who is described as uttamaśloka because He is famous for His glorious activities. Thus one serves the Lord by remembering His form, His attributes and pastimes. Śrīla Viśvanātha Cakravartī Ṭhākura explains that this is all possible simply by chanting the Lord's holy name because of the Lord's omnipotence. What cannot be achieved through the performance of Vedic rituals can be easily achieved through the chanting of the Lord's holy name. To chant the holy name and dance in ecstasy is so easy and sublime that one can achieve all the benefits of spiritual life simply by following this process. Therefore Śrī Caitanya Mahāprabhu declares, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa saṅkīrtana!" The saṅkīrtana movement we have started offers the best process for becoming purified of all sinful reactions and coming immediately to the platform of spiritual life.

TEXT 12

naikāntikaṁ tad dhi kṛte 'pi niṣkṛte

manaḥ punar dhāvati ced asat-pathe

tat karma-nirhāram abhīpsatāṁ harer

guṇānuvādaḥ khalu sattva-bhāvanaḥ

SYNONYMS

na-not; aikāntikam-absolutely cleansed; tat-the heart; hi-because; kṛte-very nicely performed; api-although; niṣkṛte-atonement; manaḥ-the mind; punaḥ-again; dhāvati-runs; cet-if; asat-pathe-on the path of material activities; tat-therefore; karma-nirhāram-cessation of the fruitive reactions of material activities; abhīpsatām-for those who seriously want; hareḥ-of the Supreme Personality of Godhead; guṇa-anuvādaḥ-constant chanting of the glories; khalu-indeed; sattva-bhāvanaḥ-actually purifying one's existence.

The ritualistic ceremonies of atonement recommended in the religious scriptures are insufficient to cleanse the heart absolutely because after atonement one's mind again runs toward material activities. Consequently, for one who wants liberation from the fruitive reactions of material activities, the chanting of the Hare Kṛṣṇa mantra, or glorification of the name, fame and pastimes of the Lord, is recommended as the most perfect process of atonement because such chanting eradicates the dirt from one's heart completely.

The statements in this verse have been confirmed previously in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām

"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted." It is the special mercy of the Supreme Lord that as soon as He knows that one is glorifying His name, fame and attributes, He personally helps cleanse the dirt from one's heart. Therefore simply by such glorification one not only becomes purified, but also achieves the results of pious activities (puṇya-śravaṇa-kīrtana). Puṇya-śravaṇa-kīrtana refers to the process of devotional service. Even if one does not understand the meaning of the Lord's name, pastimes or attributes, one is purified simply by hearing or chanting of them. Such purification is called sattva-bhāvana.

One's main purpose in human life should be to purify his existence and achieve liberation. As long as one has a material body, one is understood to be impure. In such an impure, material condition, one cannot enjoy a truly blissful life, although everyone seeks it. Therefore Śrīmad-Bhāgavatam (5.5.1) says, tapo divyaṁ putrakā yena sattvaṁ śuddhyet: one must perform tapasya, austerity, to purify his existence in order to come to the spiritual platform. The tapasya of chanting and glorifying the name, fame and attributes of the Lord is a very easy purifying process by which everyone can be happy. Therefore everyone who desires the ultimate cleansing of his heart must adopt this process. Other processes, such as karma, jñāna and yoga, cannot cleanse the heart absolutely.

TEXT 13

athainaṁ māpanayata

kṛtāśeṣāgha-niṣkṛtam

yad asau bhagavan-nāma

mriyamāṇaḥ samagrahīt

SYNONYMS

atha-therefore; enam-him (Ajāmila); mā-do not; apanayata-try to take; kṛta-already done; aśeṣa-unlimited; agha-niṣkṛtam-atonement for his sinful actions; yat-because; asau-he; bhagavat-nāma-the holy name of the Supreme Personality of Godhead; mriyamāṇaḥ-while dying; samagrahīt-perfectly chanted.

At the time of death, this Ajāmila helplessly and very loudly chanted the holy name of the Lord, Nārāyaṇa. That chanting alone has already freed him from the reactions of all sinful life. Therefore, O servants of Yamarāja, do not try to take him to your master for punishment in hellish conditions.

The Viṣṇudūtas, who are superior authorities, gave orders to the Yamadūtas, who did not know that Ajāmila was no longer subject to tribulation in hellish life for his past sins. Although he had chanted the holy name Nārāyaṇa to indicate his son, the holy name is so transcendentally powerful that he was automatically freed because he had chanted the holy name while dying (ante nārāyaṇa-smṛtiḥ). As Kṛṣṇa confirms in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Unless one is freed from all sinful reactions, one cannot be promoted to the platform of devotional service. Elsewhere in Bhagavad-gītā (8.5) it is stated:

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

If one remembers Kṛṣṇa, Nārāyaṇa, at the time of death, one is certainly eligible to return immediately home, back to Godhead.

TEXT 14

sāṅketyaṁ pārihāsyaṁ vā

stobhaṁ helanam eva vā

vaikuṇṭha-nāma-grahaṇam

aśeṣāgha-haraṁ viduḥ

SYNONYMS

sāṅketyam-as an assignation; pārihāsyam-jokingly; vā-or; stobham-as musical entertainment; helanam-neglectfully; eva-certainly; vā-or; vaikuṇṭha-of the Lord; nāma-grahaṇam-chanting the holy name; aśeṣa-unlimited; agha-haram-neutralizing the effect of sinful life; viduḥ-advanced transcendentalists know.

One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures.

TEXT 15

patitaḥ skhalito bhagnaḥ

sandaṣṭas tapta āhataḥ

harir ity avaśenāha

pumān nārhati yātanāḥ

SYNONYMS

patitaḥ-fallen down; skhalitaḥ-slipped; bhagnaḥ-having broken his bones; sandaṣṭaḥ-bitten; taptaḥ-severely attacked by fever or similar painful conditions; āhataḥ-injured; hariḥ-Lord Kṛṣṇa; iti-thus; avaśena-accidentally; āha-chants; pumān-a person; na-not; arhati-deserves; yātanāḥ-hellish conditions.

If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful.

As stated in Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." If one practices chanting the Hare Kṛṣṇa mantra, he is naturally expected to chant Hare Kṛṣṇa when he meets with some accident. Even without such practice, however, if one somehow or other chants the holy name of the Lord (Hare Kṛṣṇa) when he meets with an accident and dies, he will be saved from hellish life after death.

TEXT 16

gurūṇāṁ ca laghūnāṁ ca

gurūṇi ca laghūni ca

prāyaścittāni pāpānāṁ

jñātvoktāni maharṣibhiḥ

SYNONYMS

gurūṇām-heavy; ca-and; laghūnām-light; ca-also; gurūṇi-heavy; ca-and; laghūni-light; ca-also; prāyaścittāni-the processes of atonement; pāpānām-of sinful activities; jñātvā-knowing perfectly well; uktāni-have been prescribed; mahā-ṛṣibhiḥ-by great sages.

Authorities who are learned scholars and sages have carefully ascertained that one should atone for the heaviest sins by undergoing a heavy process of atonement and one should atone for lighter sins by undergoing lighter atonement. Chanting the Hare Kṛṣṇa mantra, however, vanquishes all the effects of sinful activities, regardless of whether heavy or light.

In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura describes an incident that took place when Sāmba was rescued from the punishment of the Kauravas. Sāmba fell in love with the daughter of Duryodhana, and since according to kṣatriya custom one is not offered a kṣatriya's daughter unless he displays his chivalrous valor, Sāmba abducted her. Consequently Sāmba was arrested by the Kauravas. Later, when Lord Balarāma came to rescue him, there was an argument about Sāmba's release. Since the argument was not settled, Balarāma showed His power in such a way that all of Hastināpura trembled and would have been vanquished as if by a great earthquake. Then the matter was settled, and Sāmba married Duryodhana's daughter. The purport is that one should take shelter of Kṛṣṇa-Balarāma, the Supreme Personality of Godhead, whose protective power is so great that it cannot be equaled in the material world. However powerful the reactions of one's sins, they will immediately be vanquished if one chants the name of Hari, Kṛṣṇa, Balarāma or Nārāyaṇa.

TEXT 17

tais tāny aghāni pūyante

tapo-dāna-vratādibhiḥ

nādharmajaṁ tad-dhṛdayaṁ

tad apīśāṅghri-sevayā

SYNONYMS

taiḥ-by those; tāni-all those; aghāni-sinful activities and their results; pūyante-become vanquished; tapaḥ-austerity; dāna-charity; vrata-ādibhiḥ-by vows and other such activities; na-not; adharma-jam-produced from irreligious actions; tat-of that; hṛdayam-the heart; tat-that; api-also; īśa-aṅghri-of the lotus feet of the Lord; sevayā-by service.

Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations.

As stated in Śrīmad-Bhāgavatam (11.2.42), bhaktiḥ pareśānubhavo viraktir anyatra ca: devotional service is so powerful that one who performs devotional service is immediately freed from all sinful desires. All desires within this material world are sinful because material desire means sense gratification, which always involves action that is more or less sinful. Pure bhakti, however, is anyābhilāṣitā-śūnya; in other words, it is free from material desires, which result from karma and jñāna. One who is situated in devotional service no longer has material desires, and therefore he is beyond sinful life. Material desires should be completely stopped. Otherwise, although one's austerities, penances and charity may free one from sin for the time being, one's desires will reappear because his heart is impure. Thus he will act sinfully and suffer.

TEXT 18

ajñānād athavā jñānād

uttamaśloka-nāma yat

saṅkīrtitam aghaṁ puṁso

dahed edho yathānalaḥ

SYNONYMS

ajñānāt-out of ignorance; athavā-or; jñānāt-with knowledge; uttamaśloka-of the Supreme Personality of Godhead; nāma-the holy name; yat-that which; saṅkīrtitam-chanted; agham-sin; puṁsaḥ-of a person; dahet-burns to ashes; edhaḥ-dry grass; yathā-just as; analaḥ-fire.

As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one's sinful activities.

Fire will act, regardless of whether handled by an innocent child or by someone well aware of its power. For example, if a field of straw or dry grass is set afire, either by an elderly man who knows the power of fire or by a child who does not, the grass will be burned to ashes. Similarly, one may or may not know the power of chanting the Hare Kṛṣṇa mantra, but if one chants the holy name he will become free from all sinful reactions.

TEXT 19

yathāgadaṁ vīryatamam

upayuktaṁ yadṛcchayā

ajānato 'py ātma-guṇaṁ

kuryān mantro 'py udāhṛtaḥ

SYNONYMS

yathā-just like; agadam-medicine; vīrya-tamam-very powerful; upayuktam-properly taken; yadṛcchayā-somehow or other; ajānataḥ-by a person without knowledge; api-even; ātma-guṇam-its own potency; kuryāt-manifests; mantraḥ-the Hare Kṛṣṇa mantra; api-also; udāhṛtaḥ-chanted.

If a person unaware of the effective potency of a certain medicine takes that medicine or is forced to take it, it will act even without his knowledge because its potency does not depend on the patient's understanding. Similarly, even though one does not know the value of chanting the holy name of the Lord, if one chants knowingly or unknowingly, the chanting will be very effective.

In the Western countries, where the Hare Kṛṣṇa movement is spreading, learned scholars and other thoughtful men are realizing its effectiveness. For example, Dr. J. Stillson Judah, a learned scholar, has been very much attracted to this movement because he has actually seen that it is turning hippies addicted to drugs into pure Vaiṣṇavas who voluntarily become servants of Kṛṣṇa and humanity. Even a few years ago, such hippies did not know the Hare Kṛṣṇa mantra, but now they are chanting it and becoming pure Vaiṣṇavas. Thus they are becoming free from all sinful activities, such as illicit sex, intoxication, meat-eating and gambling. This is practical proof of the effectiveness of the Hare Kṛṣṇa movement, which is supported in this verse. One may or may not know the value of chanting the Hare Kṛṣṇa mantra, but if one somehow or other chants it, he will immediately be purified, just as one who takes a potent medicine will feel its effects, regardless of whether he takes it knowingly or unknowingly.

TEXT 20

śrī-śuka uvāca

ta evaṁ suvinirṇīya

dharmaṁ bhāgavataṁ nṛpa

taṁ yāmya-pāśān nirmucya

vipraṁ mṛtyor amūmucan

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-they (the order carriers of Lord Viṣṇu); evam-thus; su-vinirṇīya-perfectly ascertaining; dharmam-real religion; bhāgavatam-in terms of devotional service; nṛpa-O King; tam-him (Ajāmila); yāmya-pāśāt-from the bondage of the order carriers of Yamarāja; nirmucya-releasing; vipram-the brāhmaṇa; mṛtyoḥ-from death; amūmucan-rescued.

Śrī Śukadeva Gosvāmī continued: My dear King, having thus perfectly judged the principles of devotional service with reasoning and arguments, the order carriers of Lord Viṣṇu released the brāhmaṇa Ajāmila from the bondage of the Yamadūtas and saved him from imminent death.

TEXT 21

iti pratyuditā yāmyā

dūtā yātvā yamāntikam

yama-rājñe yathā sarvam

ācacakṣur arindama

SYNONYMS

iti-thus; pratyuditāḥ-having been replied to (by the order carriers of Viṣṇu); yāmyāḥ-the servants of Yamarāja; dūtāḥ-the messengers; yātvā-going; yama-antikam-to the abode of Lord Yamarāja; yama-rājñe-unto King Yamarāja; yathā-duly; sarvam-everything; ācacakṣuḥ-informed in full detail; arindama-O subduer of the enemies.

My dear Mahārāja Parīkṣit, O subduer of all enemies, after the servants of Yamarāja had been answered by the order carriers of Lord Viṣṇu, they went to Yamarāja and explained to him everything that had happened.

In this verse the word pratyuditāḥ is very significant. The servants of Yamarāja are so powerful that they can never be hindered anywhere, but this time they were baffled and disappointed in their attempt to take away a man they considered sinful. Therefore they immediately returned to Yamarāja and described to him everything that had happened.

TEXT 22

dvijaḥ pāśād vinirmukto

gata-bhīḥ prakṛtiṁ gataḥ

vavande śirasā viṣṇoḥ

kiṅkarān darśanotsavaḥ

SYNONYMS

dvijaḥ-the brāhmaṇa (Ajāmila); pāśāt-from the noose; vinirmuktaḥ-being released; gata-bhīḥ-freed from fear; prakṛtim gataḥ-came to his senses; vavande-offered his respectful obeisances; śirasā-by bowing his head; viṣṇoḥ-of Lord Viṣṇu; kiṅkarān-unto the servants; darśana-utsavaḥ-very pleased by seeing them.

Having been released from the nooses of Yamarāja's servants, the brāhmaṇa Ajāmila, now free from fear, came to his senses and immediately offered obeisances to the Viṣṇudūtas by bowing his head at their lotus feet. He was extremely pleased by their presence, for he had seen them save his life from the hands of the servants of Yamarāja.

Vaiṣṇavas are also Viṣṇudūtas because they carry out the orders of Kṛṣṇa. Lord Kṛṣṇa is very eager for all the conditioned souls rotting in this material world to surrender to Him and be saved from material pangs in this life and punishment in hellish conditions after death. A Vaiṣṇava therefore tries to bring conditioned souls to their senses. Those who are fortunate like Ajāmila are saved by the Viṣṇudūtas, or Vaiṣṇavas, and thus they return back home, back to Godhead.

TEXT 23

taṁ vivakṣum abhipretya

mahāpuruṣa-kiṅkarāḥ

sahasā paśyatas tasya

tatrāntardadhire 'nagha

SYNONYMS

tam-him (Ajāmila); vivakṣum-desiring to speak; abhipretya-understanding; mahāpuruṣa-kiṅkarāḥ-the order carriers of Lord Viṣṇu; sahasā-suddenly; paśyataḥ tasya-while he looked on; tatra-there; antardadhire-disappeared; anagha-O sinless Mahārāja Parīkṣit.

O sinless Mahārāja Parīkṣit, the order carriers of the Supreme Personality of Godhead, the Viṣṇudūtas, saw that Ajāmila was attempting to say something, and thus they suddenly disappeared from his presence.

The śāstras say:

pāpiṣṭhā ye durācārā
deva-brāhmaṇa-nindakāḥ
apathya-bhojanās teṣām
akāle maraṇaṁ dhruvam

"For persons who are pāpiṣṭha, very sinful, and durācāra, misbehaved or very unclean in their habits, who are against the existence of God, who disrespect Vaiṣṇavas and brāhmaṇas, and who eat anything and everything, untimely death is sure." It is said that in Kali-yuga one has a maximum lifetime of one hundred years, but as people become degraded, the duration of their lives decreases (prāyeṇālpāyuṣaḥ). Because Ajāmila was now free from all sinful reactions, his lifetime was extended, even though he was to have died immediately. When the Viṣṇudūtas saw Ajāmila trying to say something to them, they disappeared to give him a chance to glorify the Supreme Lord. Since all his sinful reactions had been vanquished, he was now prepared to glorify the Lord. Indeed, one cannot glorify the Lord unless one is completely free from all sinful activities. This is confirmed by Kṛṣṇa Himself in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." The Viṣṇudūtas made Ajāmila aware of devotional service so that He might immediately become fit to return home, back to Godhead. To increase his eagerness to glorify the Lord, they disappeared so that he would feel separation in their absence. In the mode of separation, glorification of the Lord is very intense.

TEXTS 24–25

ajāmilo 'py athākarṇya

dūtānāṁ yama-kṛṣṇayoḥ

dharmaṁ bhāgavataṁ śuddhaṁ

trai-vedyaṁ ca guṇāśrayam

bhaktimān bhagavaty āśu

māhātmya-śravaṇād dhareḥ

anutāpo mahān āsīt

smarato 'śubham ātmanaḥ

SYNONYMS

ajāmilaḥ-Ajāmila; api-also; atha-thereafter; ākarṇya-hearing; dūtānām-of the order carriers; yama-kṛṣṇayoḥ-of Yamarāja and Lord Kṛṣṇa; dharmam-actual religious principles; bhāgavatam-as described in Śrīmad-Bhāgavatam, or concerning the relationship between the living being and the Supreme Personality of Godhead; śuddham-pure; trai-vedyam-mentioned in three Vedas; ca-also; guṇa-aśrayam-material religion, under the modes of material nature; bhakti-mān-a pure devotee (cleansed of the modes of material nature); bhagavati-unto the Supreme Personality of Godhead; āśu-immediately; māhātmya-glorification of the name, fame, etc.; śravaṇāt-because of hearing; hareḥ-of Lord Hari; anutāpaḥ-regret; mahān-very great; āsīt-there was; smarataḥ-remembering; aśubham-all the inglorious activities; ātmanaḥ-done by himself.

After hearing the discourses between the Yamadūtas and the Viṣṇudūtas, Ajāmila could understand the religious principles that act under the three modes of material nature. These principles are mentioned in the three Vedas. He could also understand the transcendental religious principles, which are above the modes of material nature and which concern the relationship between the living being and the Supreme Personality of Godhead. Furthermore, Ajāmila heard glorification of the name, fame, qualities and pastimes of the Supreme Personality of Godhead. He thus became a perfectly pure devotee. He could then remember his past sinful activities, which he greatly regretted having performed.

In Bhagavad-gītā (2.45) Lord Kṛṣṇa told Arjuna:

traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." The Vedic principles certainly prescribe a gradual process for rising to the spiritual platform, but if one remains attached to the Vedic principles, there is no chance of his being elevated to spiritual life. Kṛṣṇa therefore advised Arjuna to perform devotional service, which is the process of transcendental religion. The transcendental position of devotional service is also confirmed in Śrīmad-Bhāgavatam (1.2.6). Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Bhakti, devotional service, is paro dharmaḥ, transcendental dharma; it is not material dharma. People generally think that religion should be pursued for material profit. This may be suitable for persons interested in material life, but one who is interested in spiritual life should be attached to paro dharmaḥ, the religious principles by which one becomes a devotee of the Supreme Lord (yato bhaktir adhokṣaje). The bhāgavata religion teaches that the Lord and the living entity are eternally related and that the duty of the living entity is to surrender to the Lord. When one is situated on the platform of devotional service, one is freed from impediments and completely satisfied (ahaituky apratihatā yayātmā suprasīdati). Having been elevated to that platform, Ajāmila began to lament for his past materialistic activities and glorify the name, fame, form and pastimes of the Supreme Personality of Godhead.

TEXT 26

aho me paramaṁ kaṣṭam

abhūd avijitātmanaḥ

yena viplāvitaṁ brahma

vṛṣalyāṁ jāyatātmanā

SYNONYMS

aho-alas; me-my; paramam-extreme; kaṣṭam-miserable condition; abhūt-became; avijita-ātmanaḥ-because my senses were uncontrolled; yena-by which; viplāvitam-destroyed; brahma-all my brahminical qualifications; vṛṣalyām-through a śūdrāṇī, a maidservant; jāyatā-being born; ātmanā-by me.

Ajāmila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brāhmaṇa and begot children in the womb of a prostitute.

The men of the higher classes-the brāhmaṇas, kṣatriyas and vaiśyas-do not beget children in the wombs of lower-class women. Therefore the custom in Vedic society is to examine the horoscopes of a girl and boy being considered for marriage to see whether their combination is suitable. Vedic astrology reveals whether one has been born in the vipra-varṇa, kṣatriya-varṇa, vaiśya-varṇa or śūdra-varṇa, according to the three qualities of material nature. This must be examined because a marriage between a boy of the vipra-varṇa and a girl of the śūdra-varṇa is incompatible; married life would be miserable for both husband and wife. Consequently a boy should marry a girl of the same category. Of course, this is trai-guṇya, a material calculation according to the Vedas, but if the boy and girl are devotees there need be no such considerations. A devotee is transcendental, and therefore in a marriage between devotees, the boy and girl form a very happy combination.

TEXT 27

dhiṅ māṁ vigarhitaṁ sadbhir

duṣkṛtaṁ kula-kajjalam

hitvā bālāṁ satīṁ yo 'haṁ

surā-pīm asatīm agām

SYNONYMS

dhik mām-all condemnation upon me; vigarhitam-condemned; sadbhiḥ-by honest men; duṣkṛtam-who has committed sinful acts; kula-kajjalam-who has defamed the family tradition; hitvā-giving up; bālām-a young wife; satīm-chaste; yaḥ-who; aham-I; surāpīm-with a woman accustomed to drinking wine; asatīm-unchaste; agām-I had sexual intercourse.

Alas, all condemnation upon me! I acted so sinfully that I degraded my family tradition. Indeed, I gave up my chaste and beautiful young wife to have sexual intercourse with a fallen prostitute accustomed to drinking wine. All condemnation upon me!

This is the mentality of one who is becoming a pure devotee. When one is elevated to the platform of devotional service by the grace of the Lord and the spiritual master, one first regrets his past sinful activities. This helps one advance in spiritual life. The Viṣṇudūtas had given Ajāmila the chance to become a pure devotee, and the duty of a pure devotee is to regret his past sinful activities in illicit sex, intoxication, meat-eating and gambling. Not only should one give up his past bad habits, but he must always regret his past sinful acts. This is the standard of pure devotion.

TEXT 28

vṛddhāv anāthau pitarau

nānya-bandhū tapasvinau

aho mayādhunā tyaktāv

akṛtajñena nīcavat

SYNONYMS

vṛddhau-old; anāthau-who had no other person to look after their comforts; pitarau-my father and mother; na anya-bandhū-who had no other friend; tapasvinau-who underwent great difficulties; aho-alas; mayā-by me; adhunā-at that moment; tyaktau-were given up; akṛta-jñena-ungrateful; nīca-vat-like the most abominable low-class person.

My father and mother were old and had no other son or friend to look after them. Because I did not take care of them, they lived with great difficulty. Alas, like an abominable lower-class man, I ungratefully left them in that condition.

According to Vedic civilization, everyone has the responsibility for taking care of brāhmaṇas, old men, women, children and cows. This is the duty of everyone, especially an upper-class person. Because of his association with a prostitute, Ajāmila abandoned all his duties. Regretting this, Ajāmila now considered himself quite fallen.

TEXT 29

so 'haṁ vyaktaṁ patiṣyāmi

narake bhṛśa-dāruṇe

dharma-ghnāḥ kāmino yatra

vindanti yama-yātanāḥ

SYNONYMS

saḥ-such a person; aham-I; vyaktam-it is now clear; patiṣyāmi-will fall down; narake-in hell; bhṛśa-dāruṇe-most miserable; dharma-ghnāḥ-they who break the principles of religion; kāminaḥ-who are too lusty; yatra-where; vindanti-undergo; yama-yātanāḥ-the miserable conditions imposed by Yamarāja.

It is now clear that as a consequence of such activities, a sinful person like me must be thrown into hellish conditions meant for those who have broken religious principles and must there suffer extreme miseries.

TEXT 30

kim idaṁ svapna āho svit

sākṣād dṛṣṭam ihādbhutam

kva yātā adya te ye māṁ

vyakarṣan pāśa-pāṇayaḥ

SYNONYMS

kim-whether; idam-this; svapne-in a dream; āho svit-or; sākṣāt-directly; dṛṣṭam-seen; iha-here; adbhutam-wonderful; kva-where; yātāḥ-have gone; adya-now; te-all of them; ye-who; mām-me; vyakarṣan-were dragging; pāśa-pāṇayaḥ-with ropes in their hands.

Was this a dream I saw, or was it reality? I saw fearsome men with ropes in their hands coming to arrest me and drag me away. Where have they gone?

TEXT 31

atha te kva gatāḥ siddhāś

catvāraś cāru-darśanāḥ

vyāmocayan nīyamānaṁ

baddhvā pāśair adho bhuvaḥ

SYNONYMS

atha-thereafter; te-those persons; kva-where; gatāḥ-went; siddhāḥ-liberated; catvāraḥ-four personalities; cāru-darśanāḥ-extremely beautiful to see; vyāmocayan-they released; nīyamānam-me, who was being carried away; baddhvā-being arrested; pāśaiḥ-by ropes; adhaḥ bhuvaḥ-downward to the hellish region.

And where have those four liberated and very beautiful persons gone who released me from arrest and saved me from being dragged down to the hellish regions?

As we have learned from the descriptions in the Fifth Canto, the hellish planets are situated in the lower portions of this universe. Therefore they are called adho bhuvaḥ. Ajāmila could understand that the Yamadūtas had come from that region.

TEXT 32

athāpi me durbhagasya

vibudhottama-darśane

bhavitavyaṁ maṅgalena

yenātmā me prasīdati

SYNONYMS

atha-therefore; api-although; me-of me; durbhagasya-so unfortunate; vibudha-uttama-exalted devotees; darśane-because of seeing; bhavitavyam-there must be; maṅgalena-auspicious activities; yena-by which; ātmā-self; me-my; prasīdati-actually becomes happy.

I am certainly most abominable and unfortunate to have merged in an ocean of sinful activities, but nevertheless, because of my previous spiritual activities, I could see those four exalted personalities who came to rescue me. Now I feel exceedingly happy because of their visit.

As stated in Caitanya-caritāmṛta (Madhya 22.54):

'sādhu-saṅga', 'sādhu-saṅga'--sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya

"Association with devotees is recommended by all the śāstras because by even a moment of such association one can receive the seed for all perfection." In the beginning of his life Ajāmila was certainly very pure, and he associated with devotees and brāhmaṇas; because of that pious activity, even though he was fallen, he was inspired to name his son Nārāyaṇa. Certainly this was due to good counsel given from within by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord, who is situated in everyone's heart, is so kind that if one has ever rendered service to Him, the Lord never forgets him. Thus the Lord, from within, gave Ajāmila the opportunity to name his youngest son Nārāyaṇa so that in affection he would constantly call "Nārāyaṇa! Nārāyaṇa!" and thus be saved from the most fearful and dangerous condition at the time of his death. Such is the mercy of Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: by the mercy of the guru and Kṛṣṇa, one receives the seed of bhakti. This association saves a devotee from the greatest fear. In our Kṛṣṇa consciousness movement we therefore change a devotee's name to a form that reminds him of Viṣṇu. If at the time of death the devotee can remember his own name, such as Kṛṣṇadāsa or Govinda dāsa, he can be saved from the greatest danger. Therefore the change of names at the time of initiation is essential. The Kṛṣṇa consciousness movement is so meticulous that it gives one a good opportunity to remember Kṛṣṇa somehow or other.

TEXT 33

anyathā mriyamāṇasya

nāśucer vṛṣalī-pateḥ

vaikuṇṭha-nāma-grahaṇaṁ

jihvā vaktum ihārhati

SYNONYMS

anyathā-otherwise; mriyamāṇasya-of a person who is just ready for death; na-not; aśuceḥ-most unclean; vṛṣalī-pateḥ-the keeper of a prostitute; vaikuṇṭha-of the Lord of Vaikuṇṭha; nāma-grahaṇam-the chanting of the holy name; jihvā-the tongue; vaktum-to speak; iha-in this situation; arhati-is able.

Were it not for my past devotional service, how could I, a most unclean keeper of a prostitute, have gotten an opportunity to chant the holy name of Vaikuṇṭhapati when I was just ready to die? Certainly it could not have been possible.

The name Vaikuṇṭhapati, which means "the master of the spiritual world," is not different from the name Vaikuṇṭha. Ajāmila, who was now a realized soul, could understand that because of his past spiritual activities in devotional service, he had gotten this opportunity to chant the holy name of Vaikuṇṭhapati in his horrible condition at the time of death.

TEXT 34

kva cāhaṁ kitavaḥ pāpo

brahma-ghno nirapatrapaḥ

kva ca nārāyaṇety etad

bhagavan-nāma maṅgalam

SYNONYMS

kva-where; ca-also; aham-I; kitavaḥ-a cheater; pāpaḥ-all sins personified; brahma-ghnaḥ-the killer of my brahminical culture; nirapatrapaḥ-shameless; kva-where; ca-also; nārāyaṇa-Nārāyaṇa; iti-thus; etat-this; bhagavat-nāma-the holy name of the Supreme Personality of Godhead; maṅgalam-all-auspicious.

Ajāmila continued: I am a shameless cheater who has killed his brahminical culture. Indeed, I am sin personified. Where am I in comparison to the all-auspicious chanting of the holy name of Lord Nārāyaṇa?

Those engaged in broadcasting the holy name of Nārāyaṇa, Kṛṣṇa, through the Kṛṣṇa consciousness movement should always consider what our position was before we came and what it is now. We had fallen into abominable lives as meat-eaters, drunkards and woman hunters who performed all kinds of sinful activities, but now we have been given the opportunity to chant the Hare Kṛṣṇa mantra. Therefore we should always appreciate this opportunity. By the grace of the Lord we are opening many branches, and we should use this good fortune to chant the holy name of the Lord and serve the Supreme Personality of Godhead directly. We must be conscious of the difference between our present and past conditions and should always be very careful not to fall from the most exalted life.

TEXT 35

so 'haṁ tathā yatiṣyāmi

yata-cittendriyānilaḥ

yathā na bhūya ātmānam

andhe tamasi majjaye

SYNONYMS

saḥ-such a person; aham-I; tathā-in that way; yatiṣyāmi-I shall endeavor; yata-citta-indriya-controlling the mind and senses; anilaḥ-and the internal airs; yathā-so that; na-not; bhūyaḥ-again; ātmānam-my soul; andhe-in darkness; tamasi-in ignorance; majjaye-I drown.

I am such a sinful person, but since I have now gotten this opportunity, I must completely control my mind, life and senses and always engage in devotional service so that I may not fall again into the deep darkness and ignorance of material life.

Every one of us should have this determination. We have been elevated to an exalted position by the mercy of Kṛṣṇa and the spiritual master, and if we remember that this is a great opportunity and pray to Kṛṣṇa that we will not fall again, our lives will be successful.

TEXTS 36–37

vimucya tam imaṁ bandham

avidyā-kāma-karmajam

sarva-bhūta-suhṛc chānto

maitraḥ karuṇa ātmavān

mocaye grastam ātmānaṁ

yoṣin-mayyātma-māyayā

vikrīḍito yayaivāhaṁ

krīḍā-mṛga ivādhamaḥ

SYNONYMS

vimucya-having become free from; tam-that; imam-this; bandham-bondage; avidyā-due to ignorance; kāma-due to lusty desire; karma-jam-caused by activities; sarva-bhūta-of all living entities; suhṛt-friend; śāntaḥ-very peaceful; maitraḥ-friendly; karuṇaḥ-merciful; ātma-vān-self-realized; mocaye-I shall disentangle; grastam-encaged; ātmānam-my soul; yoṣit-mayyā-in the form of woman; ātma-māyayā-by the illusory energy of the Lord; vikrīḍitaḥ-played with; yayā-by which; eva-certainly; aham-I; krīḍā-mṛgaḥ-a controlled animal; iva-like; adhamaḥ-so fallen.

Because of identifying oneself with the body, one is subjected to desires for sense gratification, and thus one engages in many different types of pious and impious action. This is what constitutes material bondage. Now I shall disentangle myself from my material bondage, which has been caused by the Supreme Personality of Godhead's illusory energy in the form of a woman. Being a most fallen soul, I was victimized by the illusory energy and have become like a dancing dog led around by a woman's hand. Now I shall give up all lusty desires and free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities and always absorb myself in Kṛṣṇa consciousness.

This should be the standard of determination for all Kṛṣṇa conscious persons. A Kṛṣṇa conscious person should free himself from the clutches of māyā, and he should also be compassionate to all others suffering in those clutches. The activities of the Kṛṣṇa consciousness movement are meant not only for oneself but for others also. This is the perfection of Kṛṣṇa consciousness. One who is interested in his own salvation is not as advanced in Kṛṣṇa consciousness as one who feels compassion for others and who therefore propagates the Kṛṣṇa consciousness movement. Such an advanced devotee will never fall down, for Kṛṣṇa will give him special protection. That is the sum and substance of the Kṛṣṇa consciousness movement. Everyone is like a play toy in the hands of the illusory energy and is acting as she moves him. One should come to Kṛṣṇa consciousness to release oneself and also to release others.

TEXT 38

mamāham iti dehādau

hitvāmithyārtha-dhīr matim

dhāsye mano bhagavati

śuddhaṁ tat-kīrtanādibhiḥ

SYNONYMS

mama-my; aham-I; iti-thus; deha-ādau-in the body and things related to the body; hitvā-giving up; amithyā-not false; artha-on values; dhīḥ-with my consciousness; matim-the attitude; dhāsye-I shall engage; manaḥ-my mind; bhagavati-on the Supreme Personality of Godhead; śuddham-pure; tat-His name; kīrtana-ādibhiḥ-by chanting, hearing and so on.

Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of material sense gratification. Now that I have become fixed in the Absolute Truth, henceforward I shall not identify myself with the body. I shall give up false conceptions of "I" and "mine" and fix my mind on the lotus feet of Kṛṣṇa.

How a living entity becomes a victim of the material condition is lucidly explained in this verse. The beginning is to misidentify the body as one's self. Therefore Bhagavad-gītā begins with the spiritual instruction that one is not the body, but is within the body. This consciousness can be possible only if one chants the holy name of Kṛṣṇa, the Hare Kṛṣṇa mahā-mantra, and always keeps oneself in the association of devotees. This is the secret of success. Therefore we stress that one should chant the holy name of the Lord and keep oneself free from the contaminations of this material world, especially the contaminations of lusty desires for illicit sex, meat-eating, intoxication and gambling. With determination, one should vow to follow these principles and thus be saved from the miserable condition of material existence. The first necessity is to become freed from the bodily concept of life.

TEXT 39

iti jāta-sunirvedaḥ

kṣaṇa-saṅgena sādhuṣu

gaṅgā-dvāram upeyāya

mukta-sarvānubandhanaḥ

SYNONYMS

iti-thus; jāta-sunirvedaḥ-(Ajāmila) who had become detached from the material conception of life; kṣaṇa-saṅgena-by a moment's association; sādhuṣu-with devotees; gaṅgā-dvāram-to Hardwar (hari-dvāra), the doorway to Hari (because the Ganges begins there, Hardwar is also called gaṅgā-dvāra); upeyāya-went; mukta-being freed from; sarva-anubandhanaḥ-all kinds of material bondage.

Because of a moment's association with devotees [the Viṣṇudūtas], Ajāmila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.

The word mukta-sarvānubandhanaḥ indicates that after this incident, Ajāmila, not caring for his wife and children, went straight to Hardwar for further advancement in his spiritual life. Our Kṛṣṇa consciousness movement now has centers in Vṛndāvana and Navadvīpa so that those who want to live a retired life, whether they be devotees or not, can go there and with determination give up the bodily concept of life. One is welcome to live in those holy places for the rest of his life in order to achieve the highest success by the very simple method of chanting the holy name of the Lord and taking prasāda. Thus one may return home, back to Godhead. We do not have a center in Hardwar, but Vṛndāvana and Śrīdhāma Māyāpur are better for devotees than any other places. The Caitanya Candrodaya temple offers one a good opportunity to associate with devotees. Let us all take advantage of this opportunity.

TEXT 40

sa tasmin deva-sadana

āsīno yogam āsthitaḥ

pratyāhṛtendriya-grāmo

yuyoja mana ātmani

SYNONYMS

saḥ-he (Ajāmila); tasmin-at that place (Hardwar); deva-sadane-in one Viṣṇu temple; āsīnaḥ-being situated; yogam āsthitaḥ-performed bhakti-yoga; pratyāhṛta-withdrawn from all activities of sense gratification; indriya-grāmaḥ-his senses; yuyoja-he fixed; manaḥ-the mind; ātmani-on the self or the Supersoul, the Supreme Personality of Godhead.

In Hardwar, Ajāmila took shelter at a Viṣṇu temple, where he executed the process of bhakti-yoga. He controlled his senses and fully applied his mind in the service of the Lord.

The devotees who have joined the Kṛṣṇa consciousness movement may live comfortably in our many temples and engage in the devotional service of the Lord. Thus they can control the mind and senses and achieve the highest success in life. This is the process descending from time immemorial. Learning from the life of Ajāmila, we should vow with determination to do what is necessary to follow this path.

TEXT 41

tato guṇebhya ātmānaṁ

viyujyātma-samādhinā

yuyuje bhagavad-dhāmni

brahmaṇy anubhavātmani

SYNONYMS

tataḥ-thereafter; guṇebhyaḥ-from the modes of material nature; ātmānam-the mind; viyujya-detaching; ātma-samādhinā-by being fully engaged in devotional service; yuyuje-engaged; bhagavat-dhāmni-in the form of the Lord; brahmaṇi-which is Parabrahman (not idol worship); anubhava-ātmani-which is always thought of (beginning from the lotus feet and gradually progressing upward).

Ajāmila fully engaged in devotional service. Thus he detached his mind from the process of sense gratification and became fully absorbed in thinking of the form of the Lord.

If one worships the Deity in the temple, one's mind will naturally be absorbed in thought of the Lord and His form. There is no distinction between the form of the Lord and the Lord Himself. Therefore bhakti-yoga is the most easy system of yoga. Yogīs try to concentrate their minds upon the form of the Supersoul, Viṣṇu, within the heart, but this same objective is easily achieved when one's mind is absorbed in the Deity worshiped in the temple. In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during ārati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogī. This is the best process of yoga, as confirmed by the Supreme Personality of Godhead in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The first-class yogī is he who controls his senses and detaches himself from material activities by always thinking of the form of the Lord.

TEXT 42

yarhy upārata-dhīs tasminn

adrākṣīt puruṣān puraḥ

upalabhyopalabdhān prāg

vavande śirasā dvijaḥ

SYNONYMS

yarhi-when; upārata-dhīḥ-his mind and intelligence were fixed; tasmin-at that time; adrākṣīt-had seen; puruṣān-the persons (the order carriers of Lord Viṣṇu); puraḥ-before him; upalabhya-getting; upalabdhān-who were gotten; prāk-previously; vavande-offered obeisances; śirasā-by the head; dvijaḥ-the brāhmaṇa.

When his intelligence and mind were fixed upon the form of the Lord, the brāhmaṇa Ajāmila once again saw before him four celestial persons. He could understand that they were those he had seen previously, and thus he offered them his obeisances by bowing down before them.

The Viṣṇudūtas who had rescued Ajāmila came before him again when his mind was firmly fixed upon the form of the Lord. The Viṣṇudūtas had gone away for some time to give Ajāmila a chance to become firmly fixed in meditation upon the Lord. Now that his devotion had matured, they returned to take him. Understanding that the same Viṣṇudūtas had returned, Ajāmila offered them his obeisances by bowing down before them.

TEXT 43

hitvā kalevaraṁ tīrthe

gaṅgāyāṁ darśanād anu

sadyaḥ svarūpaṁ jagṛhe

bhagavat-pārśva-vartinām

SYNONYMS

hitvā-giving up; kalevaram-the material body; tīrthe-in the holy place; gaṅgāyām-on the bank of the Ganges; darśanāt anu-after seeing; sadyaḥ-immediately; sva-rūpam-his original spiritual form; jagṛhe-he assumed; bhagavat-pārśva-vartinām-which is fit for an associate of the Lord.

Upon seeing the Viṣṇudūtas, Ajāmila gave up his material body at Hardwar on the bank of the Ganges. He regained his original spiritual body, which was a body appropriate for an associate of the Lord.

The Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

The result of perfection in Kṛṣṇa consciousness is that after giving up one's material body, one is immediately transferred to the spiritual world in one's original spiritual body to become an associate of the Supreme Personality of Godhead. Some devotees go to Vaikuṇṭhaloka, and others go to Goloka Vṛndāvana to become associates of Kṛṣṇa.

TEXT 44

sākaṁ vihāyasā vipro

mahāpuruṣa-kiṅkaraiḥ

haimaṁ vimānam āruhya

yayau yatra śriyaḥ patiḥ

SYNONYMS

sākam-along; vihāyasā-by the path in the sky, or the airways; vipraḥ-the brāhmaṇa (Ajāmila); mahāpuruṣa-kiṅkaraiḥ-with the order carriers of Lord Viṣṇu; haimam-made of gold; vimānam-an airplane; āruhya-boarding; yayau-went; yatra-where; śriyaḥ patiḥ-Lord Viṣṇu, the husband of the goddess of fortune.

Accompanied by the order carriers of Lord Viṣṇu, Ajāmila boarded an airplane made of gold. Passing through the airways, he went directly to the abode of Lord Viṣṇu, the husband of the goddess of fortune.

For many years, material scientists have tried to go to the moon, but they are still unable to go there. However, the spiritual airplanes from the spiritual planets can take one back home, back to Godhead, in a second. The speed of such a spiritual plane can only be imagined. Spirit is finer than the mind, and everyone has experience of how swiftly the mind travels from one place to another. Therefore one can imagine the swiftness of the spiritual form by comparing it to the speed of the mind. In less than even a moment, a perfect devotee can return home, back to Godhead, immediately after giving up his material body.

TEXT 45

evaṁ sa viplāvita-sarva-dharmā

dāsyāḥ patiḥ patito garhya-karmaṇā

nipātyamāno niraye hata-vrataḥ

sadyo vimukto bhagavan-nāma gṛhṇan

SYNONYMS

evam-in this way; saḥ-he (Ajāmila); viplāvita-sarva-dharmāḥ-who gave up all religious principles; dāsyāḥ patiḥ-the husband of a prostitute; patitaḥ-fallen; garhya-karmaṇā-by being engaged in abominable activities; nipātyamānaḥ-falling; niraye-in hellish life; hata-vrataḥ-who broke all his vows; sadyaḥ-immediately; vimuktaḥ-liberated; bhagavat-nāma-the holy name of the Lord; gṛhṇan-chanting.

Ajāmila was a brāhmaṇa who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute. Thus he was destined to be carried away to hell by the order carriers of Yamarāja, but he was immediately rescued simply by a glimpse of the chanting of the holy name Nārāyaṇa.

TEXT 46

nātaḥ paraṁ karma-nibandha-kṛntanaṁ

mumukṣatāṁ tīrtha-padānukīrtanāt

na yat punaḥ karmasu sajjate mano

rajas-tamobhyāṁ kalilaṁ tato 'nyathā

SYNONYMS

na-not; ataḥ-therefore; param-better means; karma-nibandha-the obligation to suffer or undergo tribulations as a result of fruitive activities; kṛntanam-that which can completely cut off; mumukṣatām-of persons desiring to get out of the clutches of material bondage; tīrtha-pada-about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukīrtanāt-than constantly chanting under the direction of the bona fide spiritual master; na-not; yat-because; punaḥ-again; karmasu-in fruitive activities; sajjate-becomes attached; manaḥ-the mind; rajaḥ-tamobhyām-by the modes of passion and ignorance; kalilam-contaminated; tataḥ-thereafter; anyathā-by any other means.

Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance.

It has actually been seen that even after achieving so-called perfection, many karmīs, jñānīs and yogīs become attached to material activities again. Many so-called svāmīs and yogīs give up material activities as false (jagan mithyā), but after some time they nevertheless resume material activities by opening hospitals and schools or performing other activities for the benefit of the public. Sometimes they participate in politics, although still falsely declaring themselves sannyāsīs, members of the renounced order. The perfect conclusion, however, is that if one actually desires to get out of the material world, he must take to devotional service, which begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ: [SB 7.5.23] chanting and hearing the glories of the Lord. The Kṛṣṇa consciousness movement has actually proved this. In the Western countries, many young boys who were addicted to drugs and who had many other bad habits, which they could not give up, abandoned all those propensities and very seriously engaged in chanting the glories of the Lord as soon as they joined the Kṛṣṇa consciousness movement. In other words, this process is the perfect method of atonement for actions performed in rajaḥ and tamaḥ (passion and ignorance). As stated in Śrīmad-Bhāgavatam (1.2.19):

tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati

As a result of rajaḥ and tamaḥ, one becomes increasingly lusty and greedy, but when one takes to the process of chanting and hearing, one comes to the platform of goodness and becomes happy. As he advances in devotional service, all his doubts are completely eradicated (bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ). Thus the knot of his desire for fruitive activities is cut to pieces.

TEXTS 47–48

ya etaṁ paramaṁ guhyam

itihāsam aghāpaham

śṛṇuyāc chraddhayā yukto

yaś ca bhaktyānukīrtayet

na vai sa narakaṁ yāti

nekṣito yama-kiṅkaraiḥ

yady apy amaṅgalo martyo

viṣṇu-loke mahīyate

SYNONYMS

yaḥ-anyone who; etam-this; paramam-very; guhyam-confidential; itihāsam-historical narration; agha-apaham-which frees one from all reactions to sins; śṛṇuyāt-hears; śraddhayā-with faith; yuktaḥ-endowed; yaḥ-one who; ca-also; bhaktyā-with great devotion; anukīrtayet-repeats; na-not; vai-indeed; saḥ-such a person; narakam-to hell; yāti-goes; na-not; īkṣitaḥ-is observed; yama-kiṅkaraiḥ-by the order carriers of Yamarāja; yadi api-although; amaṅgalaḥ-inauspicious; martyaḥ-a living entity with a material body; viṣṇu-loke-in the spiritual world; mahīyate-is welcomed and respectfully received.

Because this very confidential historical narration has the potency to vanquish all sinful reactions, one who hears or describes it with faith and devotion is no longer doomed to hellish life, regardless of his having a material body and regardless of how sinful he may have been. Indeed, the Yamadūtas, who carry out the orders of Yamarāja, do not approach him even to see him. After giving up his body, he returns home, back to Godhead, where he is very respectfully received and worshiped.

TEXT 49

mriyamāṇo harer nāma

gṛṇan putropacāritam

ajāmilo 'py agād dhāma

kim uta śraddhayā gṛṇan

SYNONYMS

mriyamāṇaḥ-at the time of death; hareḥ nāma-the holy name of Hari; gṛṇan-chanting; putra-upacāritam-indicating his son; ajāmilaḥ-Ajāmila; api-even; agāt-went; dhāma-to the spiritual world; kim uta-what to speak of; śraddhayā-with faith and love; gṛṇan-chanting.

While suffering at the time of death, Ajāmila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?

At the time of death one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not be able to chant the Hare Kṛṣṇa mantra very distinctly. Nevertheless, such a person receives all the benefits of chanting the holy name. While the body is fit therefore, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chants the holy name of the Lord constantly is guaranteed to return home, back to Godhead, without a doubt.

Supplementary note to this chapter.

Śrīla Viśvanātha Cakravartī Ṭhākura's commentary to texts nine and ten of this chapter form a dialogue concerning how one can become free from all sinful reactions simply by chanting the holy name of the Lord.

Someone may say, "It may be accepted that by chanting the holy name of the Lord one becomes freed from all the reactions of sinful life. However, if one commits sinful acts in full consciousness, not only once but many, many times, he is unable to free himself from the reactions of such sins even after atoning for them for twelve years or more. How is it possible, then, that simply by once chanting the holy name of the Lord one immediately becomes freed from the reactions of such sins?"

Śrīla Viśvanātha Cakravartī Ṭhākura replies by quoting verses nine and ten of this chapter: "The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers "Because this man has chanted My holy name, My duty is to give him protection.' "

One may atone for sinful life and vanquish all sinful reactions by chanting the holy name, although this is not called atonement. Ordinary atonement may temporarily protect a sinful person, but it does not completely cleanse his heart of the deep-rooted desire to commit sinful acts. Therefore atonement is not as powerful as the chanting of the holy name of the Lord. In the śāstras it is said that if a person only once chants the holy name and completely surrenders unto the lotus feet of the Lord, the Lord immediately considers him His ward and is always inclined to give him protection. This is confirmed by Śrīdhara Svāmī. Thus when Ajāmila was in great danger of being carried off by the order carriers of Yamarāja, the Lord immediately sent His personal order carriers to protect him, and because Ajāmila was freed from all sinful reactions, the Viṣṇudūtas spoke on his behalf.

Ajāmila had named his son Nārāyaṇa, and because he loved the boy very much, he would call him again and again. Although he was calling for his son, the name itself was powerful because the name Nārāyaṇa is not different from the Supreme Lord Nārāyaṇa. When Ajāmila named his son Nārāyaṇa, all the reactions of his sinful life were neutralized, and as he continued calling his son and thus chanting the holy name of Nārāyaṇa thousands of times, he was actually unconsciously advancing in Kṛṣṇa consciousness.

One may argue, "Since he was constantly chanting the name of Nārāyaṇa, how was it possible for him to be associating with a prostitute and thinking of wine?" By his sinful actions he was bringing suffering upon himself again and again, and therefore one may say that his ultimate chanting of Nārāyaṇa was the cause of his being freed. However, his chanting would then have been a nāma-aparādha. Nāmno balād yasya hi pāpa-buddhiḥ: one who continues to act sinfully and tries to neutralize his sins by chanting the holy name of the Lord is a nāma-aparādhī, an offender to the holy name. In response it may be said that Ajāmila's chanting was inoffensive because he did not chant the name of Nārāyaṇa with the purpose of counteracting his sins. He did not know that he was addicted to sinful actions, nor did he know that his chanting of the name of Nārāyaṇa was neutralizing them. Thus he did not commit a nāma-aparādha, and his repeated chanting of the holy name of Nārāyaṇa while calling his son may be called pure chanting. Because of this pure chanting, Ajāmila unconsciously accumulated the results of bhakti. Indeed, even his first utterance of the holy name was sufficient to nullify all the sinful reactions of his life. To cite a logical example, a fig tree does not immediately yield fruits, but in time the fruits are available. Similarly, Ajāmila's devotional service grew little by little, and therefore although he committed very sinful acts, the reactions did not affect him. In the śāstras it is said that if one chants the holy name of the Lord even once, the reactions of past, present or future sinful life do not affect him. To give another example, if one extracts the poison fangs of a serpent, this saves the serpent's future victims from poisonous effects, even if the serpent bites repeatedly. Similarly, if a devotee chants the holy name even once inoffensively, this protects him eternally. He need only wait for the results of the chanting to mature in due course of time.

Thus end the Bhaktivedanta purports of the Sixth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Ajāmila Delivered by the Viṣṇudūtas."

Chapter Three

Yamarāja Instructs His Messengers

As related in this chapter, the Yamadūtas approached Yamarāja, who very exhaustively explained bhāgavata-dharma, the religious principle of devotional service. Yamarāja thus satisfied the Yamadūtas, who had been very disappointed. Yamarāja said, "Although Ajāmila was calling for his son, he chanted the holy name of the Lord, Nārāyaṇa, and simply by a glimpse of the chanting of the holy name, he immediately achieved the association of Lord Viṣṇu's order carriers, who saved him from your attempt to arrest him. This is quite all right. It is a fact that even a chronically sinful person who chants the holy name of the Lord, although not completely without offenses, does not take another material birth."

By chanting the holy name of the Lord, Ajāmila had met four order carriers of Lord Viṣṇu. They were very beautiful and had quickly come to rescue him. Yamarāja now described them. "The Viṣṇudūtas are all pure devotees of the Lord, the Supreme Person in regard to the creation, maintenance and annihilation of this cosmic manifestation. Neither King Indra, Varuṇa, Śiva, Brahmā, the seven ṛṣis nor I myself can understand the transcendental activities of the Supreme Lord, who is self-sufficient and beyond the reach of the material senses. With material senses, no one can attain enlightenment about Him. The Lord, the master of the illusory energy, possesses transcendental qualities for the good fortune of everyone, and His devotees are also qualified in that way. The devotees, concerned only with rescuing the fallen souls from this material world, apparently take birth in different places in the material world just to save the conditioned souls. If one is somewhat interested in spiritual life, the devotees of the Lord protect him in many ways."

Yamarāja continued, "The essence of sanātana-dharma, or eternal religion, is extremely confidential. No one but the Lord Himself can deliver that confidential religious system to human society. It is by the mercy of the Lord that the transcendental system of religion can be understood by His pure devotees, and specifically by the twelve mahājanas-Lord Brahmā, Nārada Muni, Lord Śiva, the Kumāras, Kapila, Manu, Prahlāda, Janaka, Bhīṣma, Bali, Śukadeva Gosvāmī and me. Other learned scholars, headed by Jaimini, are almost always covered by the illusory energy, and therefore they are more or less attracted by the flowery language of the three Vedas, namely Ṛg, Yajur and Sāma, which are called trayī. Instead of becoming pure devotees, people captivated by the flowery words of these three Vedas are interested in the Vedic ritualistic ceremonies. They cannot understand the glories of chanting the holy name of the Lord. Intelligent persons, however, take to the devotional service of the Lord. When they chant the holy name of the Lord without offenses, they are no longer subject to my rulings. If by chance they commit some sinful act, they are protected by the holy name of the Lord because that is where their interest lies. The four weapons of the Lord, especially the club and the Sudarśana cakra, always protect the devotees. One who chants, hears or remembers the holy name of the Lord without duplicity, or who prays or offers obeisances to the Lord, becomes perfect, whereas even a learned person may be called to hell if he is bereft of devotional service."

After Yamarāja thus described the glories of the Lord and His devotees, Śukadeva Gosvāmī further explained the potency of chanting the holy name and the futility of performing Vedic ritualistic ceremonies and pious activities for atonement.

TEXT 1

śrī-rājovāca

niśamya devaḥ sva-bhaṭopavarṇitaṁ

pratyāha kiṁ tān api dharmarājaḥ

evaṁ hatājño vihatān murārer

naideśikair yasya vaśe jano 'yam

SYNONYMS

śrī-rājā uvāca-the King said; niśamya-after hearing; devaḥ-Lord Yamarāja; sva-bhaṭa-of his own servants; upavarṇitam-the statements; pratyāha-replied; kim-what; tān-unto them; api-also; dharma-rājaḥ-Yamarāja, the superintendent of death and the judge of religious and irreligious activities; evam-thus; hata-ājñaḥ-whose order was foiled; vihatān-who were defeated; murāreḥ naideśikaiḥ-by the order carriers of Murāri, Kṛṣṇa; yasya-of whom; vaśe-under the subjugation; janaḥ ayam-all the people of the world.

King Parīkṣit said: O my lord, O Śukadeva Gosvāmī, Yamarāja is the controller of all living entities in terms of their religious and irreligious activities, but his order had been foiled. When his servants, the Yamadūtas, informed him of their defeat by the Viṣṇudūtas, who had stopped them from arresting Ajāmila, what did he reply?

Śrīla Viśvanātha Cakravartī Ṭhākura says that although the statements of the Yamadūtas were fully upheld by Vedic principles, the statements of the Viṣṇudūtas were triumphant. This was confirmed by Yamarāja himself.

TEXT 2

yamasya devasya na daṇḍa-bhaṅgaḥ

kutaścanarṣe śruta-pūrva āsīt

etan mune vṛścati loka-saṁśayaṁ

na hi tvad-anya iti me viniścitam

SYNONYMS

yamasya-of Yamarāja; devasya-the demigod in charge of judgment; na-not; daṇḍa-bhaṅgaḥ-the breaking of the order; kutaścana-from anywhere; ṛṣe-O great sage; śruta-pūrvaḥ-heard before; āsīt-was; etat-this; mune-O great sage; vṛścati-can eradicate; loka-saṁśayam-the doubt of people; na-not; hi-indeed; tvat-anyaḥ-anyone other than you; iti-thus; me-by me; viniścitam-concluded.

O great sage, never before has it been heard anywhere that an order from Yamarāja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since that is my firm conviction, kindly explain the reasons for these events.

TEXT 3

śrī-śuka uvāca

bhagavat-puruṣai rājan

yāmyāḥ pratihatodyamāḥ

patiṁ vijñāpayām āsur

yamaṁ saṁyamanī-patim

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; bhagavat-puruṣaiḥ-by the order carriers of the Lord, the Viṣṇudūtas; rājan-O King; yāmyāḥ-the order carriers of Yamarāja; pratihata-udyamāḥ-whose efforts were defeated; patim-their master; vijñāpayām āsuḥ-informed; yamam-Yamarāja; saṁyamanī-patim-the master of the city Saṁyamanī.

Śrī Śukadeva Gosvāmī replied: My dear King, when the order carriers of Yamarāja were baffled and defeated by the order carriers of Viṣṇu, they approached their master, the controller of Saṁyamanī-purī and master of sinful persons, to tell him of this incident.

TEXT 4

yamadūtā ūcuḥ

kati santīha śāstāro

jīva-lokasya vai prabho

trai-vidhyaṁ kurvataḥ karma

phalābhivyakti-hetavaḥ

SYNONYMS

yamadūtāḥ ūcuḥ-the order carriers of Yamarāja said; kati-how many; santi-are there; iha-in this world; śāstāraḥ-controllers or rulers; jīva-lokasya-of this material world; vai-indeed; prabho-O master; trai-vidhyam-under the three modes of material nature; kurvataḥ-performing; karma-activity; phala-of the results; abhivyakti-of the manifestation; hetavaḥ-causes.

The Yamadūtas said: Our dear lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa]?

Śrīla Viśvanātha Cakravartī Ṭhākura says that the Yamadūtas, the order carriers of Yamarāja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other than him. Furthermore, because the Yamadūtas had been defeated and their master could not protect them, they were inclined to say that there was no need to serve such a master. If a servant cannot carry out the orders of his master without being defeated, what is the use of serving such a powerless master?

TEXT 5

yadi syur bahavo loke

śāstāro daṇḍa-dhāriṇaḥ

kasya syātāṁ na vā kasya

mṛtyuś cāmṛtam eva vā

SYNONYMS

yadi-if; syuḥ-there are; bahavaḥ-many; loke-in this world; śāstāraḥ-rulers or controllers; daṇḍa-dhāriṇaḥ-who punish the sinful men; kasya-of whom; syātām-there may be; na-not; vā-or; kasya-of whom; mṛtyuḥ-distress or unhappiness; ca-and; amṛtam-happiness; eva-certainly; vā-or.

If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded. Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.

Because the Yamadūtas had been unsuccessful in carrying out the order of Yamarāja, they doubted whether Yamarāja actually had the power to punish the sinful. Although they had gone to arrest Ajāmila, following Yamarāja's order, they found themselves unsuccessful because of the order of some higher authority. Therefore they were unsure of whether there were many authorities or only one. If there were many authorities who gave different judgments, which could be contradictory, a person might be wrongly punished or wrongly rewarded, or he might be neither punished nor rewarded. According to our experience in the material world, a person punished in one court may appeal to another. Thus the same man may be either punished or rewarded according to different judgments. However, in the law of nature or the court of the Supreme Personality of Godhead there cannot be such contradictory judgments. The judges and their judgments must be perfect and free from contradictions. Actually the position of Yamarāja was very awkward in the case of Ajāmila because the Yamadūtas were right in attempting to arrest Ajāmila, but the Viṣṇudūtas had baffled them. Although Yamarāja, under these circumstances, was accused by both the Viṣṇudūtas and the Yamadūtas, he is perfect in administering justice because he is empowered by the Supreme Personality of Godhead. Therefore he will explain what his real position is and how everyone is controlled by the supreme controller, the Personality of Godhead.

TEXT 6

kintu śāstṛ-bahutve syād

bahūnām iha karmiṇām

śāstṛtvam upacāro hi

yathā maṇḍala-vartinām

SYNONYMS

kintu-but; śāstṛ-of governors or judges; bahutve-in the plurality; syāt-there may be; bahūnām-of many; iha-in this world; karmiṇām-persons performing actions; śāstṛtvam-departmental management; upacāraḥ-administration; hi-indeed; yathā-just like; maṇḍala-vartinām-of the departmental heads.

The Yamadūtas continued: Since there are many different karmīs, or workers, there may be different judges or rulers to give them justice, but just as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges.

In governmental management there may be departmental officials to give justice to different persons, but the law must be one, and that central law must control everyone. The Yamadūtas could not imagine that two judges would give two different verdicts in the same case, and therefore they wanted to know who the central judge is. The Yamadūtas were certain that Ajāmila was a most sinful man, but although Yamarāja wanted to punish him, the Viṣṇudūtas excused him. This was a puzzling situation that the Yamadūtas wanted Yamarāja to clarify.

TEXT 7

atas tvam eko bhūtānāṁ

seśvarāṇām adhīśvaraḥ

śāstā daṇḍa-dharo nṝṇāṁ

śubhāśubha-vivecanaḥ

SYNONYMS

ataḥ-as such; tvam-you; ekaḥ-one; bhūtānām-of all living beings; sa-īśvarāṇām-including all the demigods; adhīśvaraḥ-the supreme master; śāstā-the supreme ruler; daṇḍa-dharaḥ-the supreme administrator of punishment; nṝṇām-of human society; śubha-aśubha-vivecanaḥ-who discriminates between what is auspicious and inauspicious.

The supreme judge must be one, not many. It was our understanding that you are that supreme judge and that you have jurisdiction even over the demigods. Our impression was that you are the master of all living entities, the supreme authority who discriminates between the pious and impious activities of all human beings.

TEXT 8

tasya te vihito daṇḍo

na loke vartate 'dhunā

caturbhir adbhutaiḥ siddhair

ājñā te vipralambhitā

SYNONYMS

tasya-of the influence; te-of you; vihitaḥ-ordained; daṇḍaḥ-punishment; na-not; loke-within this world; vartate-exists; adhunā-now; caturbhiḥ-by four; adbhutaiḥ-very wonderful; siddhaiḥ-perfected persons; ājñā-the order; te-your; vipralambhitā-surpassed.

But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons.

The Yamadūtas had been under the impression that Yamarāja was the only person in charge of administering justice. They were fully confident that no one could counteract his judgments, but now, to their surprise, his order had been violated by the four wonderful persons from Siddhaloka.

TEXT 9

nīyamānaṁ tavādeśād

asmābhir yātanā-gṛhān

vyāmocayan pātakinaṁ

chittvā pāśān prasahya te

SYNONYMS

nīyamānam-being brought; tava ādeśāt-by your order; asmābhiḥ-by us; yātanā-gṛhān-to the torture chambers, the hellish planets; vyāmocayan-released; pātakinam-the sinful Ajāmila; chittvā-cutting; pāśān-the ropes; prasahya-by force; te-they.

We were bringing the most sinful Ajāmila toward the hellish planets, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that the Yamadūtas wanted to bring the Viṣṇudūtas before Yamarāja. If Yamarāja could then have punished the Viṣṇudūtas, the Yamadūtas would have been satisfied.

TEXT 10

tāṁs te veditum icchāmo

yadi no manyase kṣamam

nārāyaṇety abhihite

mā bhair ity āyayur drutam

SYNONYMS

tān-about them; te-from you; veditum-to know; icchāmaḥ-we wish; yadi-if; naḥ-for us; manyase-you think; kṣamam-suitable; nārāyaṇa-Nārāyaṇa; iti-thus; abhihite-being uttered; mā-do not; bhaiḥ-fear; iti-thus; āyayuḥ-they arrived; drutam-very soon.

As soon as the sinful Ajāmila uttered the name Nārāyaṇa, these four beautiful men immediately arrived and reassured him, saying, "Do not fear. Do not fear." We wish to know about them from Your Lordship. If you think we are able to understand them, kindly describe who they are.

The order carriers of Yamarāja, being very much aggrieved because of their defeat by the four Viṣṇudūtas, wanted to bring them before Yamarāja and, if possible, punish them. Otherwise they desired to commit suicide. Before pursuing either course, however, they wanted to know about the Viṣṇudūtas from Yamarāja, who is also omniscient.

TEXT 11

śrī-bādarāyaṇir uvāca

iti devaḥ sa āpṛṣṭaḥ

prajā-saṁyamano yamaḥ

prītaḥ sva-dūtān pratyāha

smaran pādāmbujaṁ hareḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śukadeva Gosvāmī said; iti-thus; devaḥ-the demigod; saḥ-he; āpṛṣṭaḥ-being questioned; prajā-saṁyamanaḥ yamaḥ-Lord Yamarāja, who controls the living entities; prītaḥ-being pleased; sva-dūtān-to his own servants; pratyāha-replied; smaran-remembering; pāda-ambujam-the lotus feet; hareḥ-of Hari, the Personality of Godhead.

Śrī Śukadeva Gosvāmī said: Thus having been questioned, Lord Yamarāja, the supreme controller of the living entities, was very pleased with his order carriers because of hearing from them the holy name of Nārāyaṇa. He remembered the lotus feet of the Lord and began to reply.

Śrīla Yamarāja, the supreme controller of the living entities in terms of their pious and impious activities, was very pleased with his servants because they had chanted the holy name of Nārāyaṇa in his dominion. Yamarāja has to deal with men who are all sinful and who can hardly understand Nārāyaṇa. Consequently when his order carriers uttered the name of Nārāyaṇa, he was extremely pleased, for he also is a Vaiṣṇava.

TEXT 12

yama uvāca

paro mad-anyo jagatas tasthuṣaś ca

otaṁ protaṁ paṭavad yatra viśvam

yad-aṁśato 'sya sthiti-janma-nāśā

nasy otavad yasya vaśe ca lokaḥ

SYNONYMS

yamaḥ uvāca-Yamarāja replied; paraḥ-superior; mat-than me; anyaḥ-another; jagataḥ-of all moving things; tasthuṣaḥ-of nonmoving things; ca-and; otam-crosswise; protam-lengthwise; paṭavat-like a woven cloth; yatra-in whom; viśvam-the cosmic manifestation; yat-of whom; aṁśataḥ-from the partial expansions; asya-of this universe; sthiti-the maintenance; janma-the creation; nāśāḥ-the annihilation; nasi-in the nose; ota-vat-like the rope; yasya-of whom; vaśe-under the control; ca-and; lokaḥ-the whole creation.

Yamarāja said: My dear servants, you have accepted me as the Supreme, but factually I am not. Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahmā, Viṣṇu and Śiva, who are in charge of the creation, maintenance and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in its nose.

The order carriers of Yamarāja suspected that there was a ruler even above Yamarāja. To eradicate their doubts, Yamarāja immediately replied, "Yes, there is one supreme controller above everything." Yamarāja is in charge of some of the moving living entities, namely the human beings, but the animals, who also move, are not under his control. Only human beings have consciousness of right and wrong, and among them only those who perform sinful activities come under the control of Yamarāja. Therefore although Yamarāja is a controller, he is only a departmental controller of a few living entities. There are other demigods who control many other departments, but above them all is one supreme controller, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]: the supreme controller is Kṛṣṇa. Others, who control their own departments in the affairs of the universe, are insignificant in comparison to Kṛṣṇa, the supreme controller. Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "My dear Dhanañjaya [Arjuna], no one is superior to Me." Therefore Yamarāja immediately cleared away the doubts of his assistants, the Yamadūtas, by confirming that there is a supreme controller above all others.

Śrīla Madhvācārya explains that the words otaṁ protam refer to the cause of all causes. The Supreme Lord is both vertical and horizontal to the cosmic manifestation. This is confirmed by the following verse from the Skanda Purāṇa:

yathā kanthā-paṭāḥ sūtra
otāḥ protāś ca sa sthitāḥ
evaṁ viṣṇāv idaṁ viśvam
otaṁ protaṁ ca saṁsthitam

Like the two threads, horizontal and vertical, of which a quilt is manufactured, Lord Viṣṇu is situated as the vertical and horizontal cause of the cosmic manifestation.

TEXT 13

yo nāmabhir vāci janaṁ nijāyāṁ

badhnāti tantryām iva dāmabhir gāḥ

yasmai baliṁ ta ime nāma-karma-

nibandha-baddhāś cakitā vahanti

SYNONYMS

yaḥ-He who; nāmabhiḥ-by different names; vāci-to the Vedic language; janam-all people; nijāyām-which has emanated from Himself; badhnāti-binds; tantryām-to a rope; iva-like; dāmabhiḥ-by cords; gāḥ-bulls; yasmai-unto whom; balim-a small presentation of taxes; te-all of them; ime-these; nāma-karma-of names and different activities; nibandha-by the obligations; baddhāḥ-bound; cakitāḥ-being fearful; vahanti-carry.

Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society [brāhmaṇa, kṣatriya, vaiśya and śūdra]. In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.

In this material world, everyone is conditioned, regardless of who he is. One may be a human being, a demigod or an animal, tree or plant, but everything is controlled by the laws of nature, and behind this natural control is the Supreme Personality of Godhead. This is confirmed by Bhagavad-gītā (9.10), wherein Kṛṣṇa says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "The material nature is working under My direction and producing all moving and nonmoving beings." Thus Kṛṣṇa is behind the natural machine, which works under His control.

Apart from other living entities, the living being in the human form of body is systematically controlled by the Vedic injunctions in terms of the divisions of varṇa and āśrama. A human being is expected to follow the rules and regulations of varṇa and āśrama; otherwise he cannot escape punishment by Yamarāja. The point is that every human being is expected to elevate himself to the position of a brāhmaṇa, the most intelligent man, and then one must transcend that position to become a Vaiṣṇava. This is the perfection of life. The brāhmaṇa, kṣatriya, vaiśya and śūdra can elevate themselves by worshiping the Lord according to their activities (sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ). The divisions of varṇa and āśrama are necessary to insure the proper execution of duties and peaceful existence for everyone, but everyone is directed to worship the Supreme Lord, who is all-pervading (yena sarvam idaṁ tatam). The Supreme Lord exists vertically and horizontally (otaṁ protam), and therefore if one follows the Vedic injunctions by worshiping the Supreme Lord according to one's ability, his life will be perfect. As stated in Śrīmad-Bhāgavatam (1.2.13):

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and orders of life, is to please the Lord Hari." The varṇāśrama institution offers the perfect process for making one eligible to return home, back to Godhead, because the aim of every varṇa and āśrama is to please the Supreme Lord. One can please the Lord under the direction of a bona fide spiritual master. and if one does so his life is perfect. The Supreme Lord is worshipable. and everyone worships Him directly or indirectly. Those who worship Him directly get the results of liberation quickly, whereas the liberation of those who serve Him indirectly is delayed.

The words nāmabhir vāci are very important. In the varṇāśrama institution, there are different names-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha and sannyāsī. The vāk, or Vedic injunctions, give directions for all these divisions. Everyone is expected to offer obeisances to the Supreme Lord and perform duties as indicated in the Vedas.

TEXTS 14–15

ahaṁ mahendro nirṛtiḥ pracetāḥ

somo 'gnir īśaḥ pavano viriñciḥ

āditya-viśve vasavo 'tha sādhyā

marud-gaṇā rudra-gaṇāḥ sasiddhāḥ

anye ca ye viśva-sṛjo 'mareśā

bhṛgv-ādayo 'spṛṣṭa-rajas-tamaskāḥ

yasyehitaṁ na viduḥ spṛṣṭa-māyāḥ

sattva-pradhānā api kiṁ tato 'nye

SYNONYMS

aham-I, Yamarāja; mahendraḥ-Indra, the King of heaven; nirṛtiḥ-Nirṛti; pracetāḥ-Varuṇa, the controller of water; somaḥ-the moon; agniḥ-fire; īśaḥ-Lord Śiva; pavanaḥ-the demigod of the air; viriñciḥ-Lord Brahmā; āditya-the sun; viśve-Viśvāsu; vasavaḥ-the eight Vasus; atha-also; sādhyāḥ-the demigods; marut-gaṇāḥ-masters of the wind; rudra-gaṇāḥ-the expansions of Lord Śiva; sa-siddhāḥ-with the inhabitants of Siddhaloka; anye-others; ca-and; ye-who; viśva-sṛjaḥ-Marīci and the other creators of the universal affairs; amara-īśāḥ-the demigods like Bṛhaspati; bhṛgu-ādayaḥ-the great sages headed by Bhṛgu; aspṛṣṭa-who have not been contaminated; rajaḥ-tamaskāḥ-by the lower modes of material nature (rajo-guṇa and tamo-guṇa); yasya-of whom; īhitam-the activity; na viduḥ-do not know; spṛṣṭa-māyāḥ-who are illusioned by the illusory energy; sattva-pradhānāḥ-chiefly in the mode of goodness; api-although; kim-what to speak of; tataḥ-than them; anye-others.

I, Yamarāja; Indra, the King of heaven; Nirṛti; Varuṇa; Candra, the moon-god; Agni; Lord Śiva; Pavana; Lord Brahmā; Sūrya, the sun-god; Viśvāsu; the eight Vasus; the Sādhyas; the Maruts; the Rudras; the Siddhas; and Marīci and the other great ṛṣis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Bṛhaspati, and the great sages headed by Bhṛgu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance. Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead. What, then, is to be said of others, who, under illusion, merely speculate to know God?

The men and other living entities within this cosmic manifestation are controlled by the three modes of nature. For the living entities controlled by the base qualities of nature, passion and ignorance, there is no possibility of understanding God. Even those in the mode of goodness, like the many demigods and great ṛṣis described in these verses, cannot understand the activities of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, one who is situated in the devotional service of the Lord is transcendental to all the material qualities. Therefore the Lord personally says that no one can understand Him but the bhaktas, who are transcendental to all material qualities (bhaktyā mām abhijānāti [Bg. 18.55]). As stated by Bhīṣmadeva to Mahārāja Yudhiṣṭhira in Śrīmad-Bhāgavatam (1.9.16):

na hy asya karhicid rājan
pumān veda vidhitsitam
yad-vijijñāsayā yuktā
muhyanti kavayo 'pi hi

"O King, no one can know the plan of the Lord [Śrī Kṛṣṇa]. Even though great philosophers inquire exhaustively, they are bewildered." No one, therefore, can understand God by speculative knowledge. Indeed, by speculation one will be bewildered (muhyanti). This is also confirmed by the Lord Himself in Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

Among many thousands of men, one may endeavor for perfection, and even among the siddhas, those who have already become perfect, only one who adopts the process of bhakti, devotional service, can understand Kṛṣṇa.

TEXT 16

yaṁ vai na gobhir manasāsubhir vā

hṛdā girā vāsu-bhṛto vicakṣate

ātmānam antar-hṛdi santam ātmanāṁ

cakṣur yathaivākṛtayas tataḥ param

SYNONYMS

yam-whom; vai-indeed; na-not; gobhiḥ-by the senses; manasā-by the mind; asubhiḥ-by the life breath; vā-or; hṛdā-by thoughts; girā-by words; vā-or; asu-bhṛtaḥ-the living entities; vicakṣate-see or know; ātmānam-the Supersoul; antaḥ-hṛdi-within the core of the heart; santam-existing; ātmanām-of the living entities; cakṣuḥ-the eyes; yathā-just like; eva-indeed; ākṛtayaḥ-the different parts or limbs of the body; tataḥ-than them; param-higher.

As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone's heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.

Although the different parts of the body do not have the power to see the eyes, the eyes direct the movements of the body's different parts. The legs move forward because the eyes see what is in front of them, and the hand touches because the eyes see touchable entities. Similarly, every living being acts according to the direction of the Supersoul, who is situated within the heart. As the Lord Himself confirms in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am sitting in everyone's heart and giving directions for remembrance, knowledge and forgetfulness." Elsewhere in Bhagavad-gītā it is stated, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] "The Supreme Lord, as the Supersoul, is situated within the heart." The living entity cannot do anything without the sanction of the Supersoul. The Supersoul is acting at every moment, but the living entity cannot understand the form and activities of the Supersoul by manipulating his senses. The example of the eyes and the bodily limbs is very appropriate. If the limbs could see, they could walk forward without the help of the eyes, but that is impossible. Although one cannot see the Supersoul in one's heart through sensual activities, His direction is necessary.

TEXT 17

tasyātma-tantrasya harer adhīśituḥ

parasya māyādhipater mahātmanaḥ

prāyeṇa dūtā iha vai manoharāś

caranti tad-rūpa-guṇa-svabhāvāḥ

SYNONYMS

tasya-of Him; ātma-tantrasya-being self-sufficient, not dependent on any other person; hareḥ-the Supreme Personality of Godhead; adhīśituḥ-who is the master of everything; parasya-the Transcendence; māyā-adhipateḥ-the master of the illusory energy; mahā-ātmanaḥ-of the Supreme Soul; prāyeṇa-almost; dūtāḥ-the order carriers; iha-in this world; vai-indeed; manoharāḥ-pleasing in their dealings and bodily features; caranti-they move; tat-of Him; rūpa-possessing the bodily features; guṇa-the transcendental qualities; svabhāvāḥ-and nature.

The Supreme Personality of Godhead is self-sufficient and fully independent. He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaiṣṇavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence.

Yamarāja was describing the Supreme Personality of Godhead, the supreme controller, but the order carriers of Yamarāja were very eager to know about the Viṣṇudūtas, who had defeated them in their encounter with Ajāmila. Yamarāja therefore stated that the Viṣṇudūtas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature. In other words, the Viṣṇudūtas, or Vaiṣṇavas, are almost as qualified as the Supreme Lord. Yamarāja informed the Yamadūtas that the Viṣṇudūtas are no less powerful than Lord Viṣṇu. Since Viṣṇu is above Yamarāja, the Viṣṇudūtas are above the Yamadūtas. Persons protected by the Viṣṇudūtas, therefore, cannot be touched by the Yamadūtas.

TEXT 18

bhūtāni viṣṇoḥ sura-pūjitāni

durdarśa-liṅgāni mahādbhutāni

rakṣanti tad-bhaktimataḥ parebhyo

mattaś ca martyān atha sarvataś ca

SYNONYMS

bhūtāni-living entities or servants; viṣṇoḥ-of Lord Viṣṇu; sura-pūjitāni-who are worshiped by the demigods; durdarśa-liṅgāni-possessing forms not easily seen; mahā-adbhutāni-greatly wonderful; rakṣanti-they protect; tat-bhakti-mataḥ-the devotees of the Lord; parebhyaḥ-from others who are inimical; mattaḥ-from me (Yamarāja) and my order carriers; ca-and; martyān-the human beings; atha-thus; sarvataḥ-from everything; ca-and.

The order carriers of Lord Viṣṇu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Viṣṇu and are very rarely seen. The Viṣṇudūtas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances.

Yamarāja has specifically described the qualities of the Viṣṇudūtas to convince his own servants not to be envious of them. Yamarāja warned the Yamadūtas that the Viṣṇudūtas are worshiped with respectful obeisances by the demigods and are always very alert to protect the devotees of the Lord from the hands of enemies, from natural disturbances and from all dangerous conditions in this material world. Sometimes the members of the Kṛṣṇa Consciousness Society are afraid of the impending danger of world war and ask what would happen to them if a war should occur. In all kinds of danger, they should be confident of their protection by the Viṣṇudūtas or the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). Material danger is not meant for devotees. This is also confirmed in Śrīmad-Bhāgavatam. Padaṁ padaṁ yad vipadāṁ na teṣām: in this material world there are dangers at every step, but they are not meant for devotees who have fully surrendered unto the lotus feet of the Lord. The pure devotees of Lord Viṣṇu may rest assured of the Lord's protection, and as long as they are in this material world they should fully engage in devotional service by preaching the cult of Śrī Caitanya Mahāprabhu and Lord Kṛṣṇa, namely the Hare Kṛṣṇa movement of Kṛṣṇa consciousness.

TEXT 19

dharmaṁ tu sākṣād bhagavat-praṇītaṁ

na vai vidur ṛṣayo nāpi devāḥ

na siddha-mukhyā asurā manuṣyāḥ

kuto nu vidyādhara-cāraṇādayaḥ

SYNONYMS

dharmam-real religious principles, or bona fide laws of religion; tu-but; sākṣāt-directly; bhagavat-by the Supreme Personality of Godhead; praṇītam-enacted; na-not; vai-indeed; viduḥ-they know; ṛṣayaḥ-the great ṛṣis such as Bhṛgu; na-not; api-also; devāḥ-the demigods; na-nor; siddha-mukhyāḥ-the chief leaders of Siddhaloka; asurāḥ-the demons; manuṣyāḥ-the inhabitants of Bhūrloka, the human beings; kutaḥ-where; nu-indeed; vidyādhara-the lesser demigods known as Vidyādharas; cāraṇa-the residents of the planets where people are by nature great musicians and singers; ādayaḥ-and so on.

Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṇas.

When challenged by the Viṣṇudūtas to describe the principles of religion, the Yamadūtas said, veda-praṇihito dharmaḥ: the religious principles are the principles enacted in the Vedic literature. They did not know, however, that the Vedic literature contains ritualistic ceremonies that are not transcendental, but are meant to keep peace and order among materialistic persons in the material world. Real religious principles are nistraiguṇya, above the three modes of material nature, or transcendental. The Yamadūtas did not know these transcendental religious principles, and therefore when prevented from arresting Ajāmila they were surprised. Materialistic persons who attach all their faith to the Vedic rituals are described in Bhagavad-gītā (2.42), wherein Kṛṣṇa says, veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ: the supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies. Indeed, there is a group of men in India who are very fond of the Vedic rituals, not understanding the meaning of these rituals, which are intended to elevate one gradually to the transcendental platform of knowing Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). Those who do not know this principle but who simply attach their faith to the Vedic rituals are called veda-vāda-ratāḥ.

Herein it is stated that the real religious principle is that which is given by the Supreme Personality of Godhead. That principle is stated in Bhagavad-gītā. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] one should give up all other duties and surrender unto the lotus feet of Kṛṣṇa. That is the real religious principle everyone should follow. Even though one follows Vedic scriptures, one may not know this transcendental principle, for it is not known to everyone. To say nothing of human beings, even the demigods in the upper planetary systems are unaware of it. This transcendental religious principle must be understood from the Supreme Personality of Godhead directly or from His special representative, as stated in the next verses.

TEXTS 20–21

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

dvādaśaite vijānīmo

dharmaṁ bhāgavataṁ bhaṭāḥ

guhyaṁ viśuddhaṁ durbodhaṁ

yaṁ jñātvāmṛtam aśnute

SYNONYMS

svayambhūḥ-Lord Brahmā; nāradaḥ-the great saint Nārada; śambhuḥ-Lord Śiva; kumāraḥ-the four Kumāras; kapilaḥ-Lord Kapila; manuḥ-Svāyambhuva Manu; prahlādaḥ-Prahlāda Mahārāja; janakaḥ-Janaka Mahārāja; bhīṣmaḥ-Grandfather Bhīṣma; baliḥ-Bali Mahārāja; vaiyāsakiḥ-Śukadeva, the son of Vyāsadeva; vayam-we; dvādaśa-twelve; ete-these; vijānīmaḥ-know; dharmam-real religious principles; bhāgavatam-which teach a person how to love the Supreme Personality of Godhead; bhaṭāḥ-O my dear servants; guhyam-very confidential; viśuddham-transcendental, not contaminated by the material modes of nature; durbodham-not easily understood; yam-which; jñātvā-understanding; amṛtam-eternal life; aśnute-he enjoys.

Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila [the son of Devahūti], Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.

In Bhagavad-gītā Lord Kṛṣṇa refers to bhāgavata-dharma as the most confidential religious principle (sarva-guhyatamam, guhyād guhyataram). Kṛṣṇa says to Arjuna, "Because you are My very dear friend, I am explaining to you the most confidential religion." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." One may ask, "If this principle is very rarely understood, what is the use of it?" In answer, Yamarāja states herein that this religious principle is understandable if one follows the paramparā system of Lord Brahmā, Lord Śiva, the four Kumāras and the other standard authorities. There are four lines of disciplic succession: one from Lord Brahmā, one from Lord Śiva, one from Lakṣmī, the goddess of fortune, and one from the Kumāras. The disciplic succession from Lord Brahmā is called the Brahma-sampradāya, the succession from Lord Śiva (Śambhu) is called the Rudra-sampradāya, the one from the goddess of fortune, Lakṣmījī, is called the Śrī-sampradāya, and the one from the Kumāras is called the Kumāra-sampradāya. One must take shelter of one of these four sampradāyas in order to understand the most confidential religious system. In the Padma Purāṇa it is said, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ: if one does not follow the four recognized disciplic successions, his mantra or initiation is useless. In the present day there are many apasampradāyas, or sampradāyas which are not bona fide, which have no link to authorities like Lord Brahmā, Lord Śiva, the Kumāras or Lakṣmī. People are misguided by such sampradāyas. The śāstras say that being initiated in such a sampradāya is a useless waste of time, for it will never enable one to understand the real religious principles.

TEXT 22

etāvān eva loke 'smin

puṁsāṁ dharmaḥ paraḥ smṛtaḥ

bhakti-yogo bhagavati

tan-nāma-grahaṇādibhiḥ

SYNONYMS

etāvān-this much; eva-indeed; loke asmin-in this material world; puṁsām-of the living entities; dharmaḥ-the religious principles; paraḥ-transcendental; smṛtaḥ-recognized; bhakti-yogaḥ-bhakti-yoga, or devotional service; bhagavati-to the Supreme Personality of Godhead (not to the demigods); tat-His; nāma-of the holy name; grahaṇa-ādibhiḥ-beginning with chanting.

Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.

As stated in the previous verse, dharmaṁ bhāgavatam, real religious principles, are bhāgavata-dharma, the principles described in Śrīmad-Bhāgavatam itself or in Bhagavad-gītā, the preliminary study of the Bhāgavatam. What are these principles? The Bhāgavatam says, dharmaḥ projjhita-kaitavo 'tra: [SB 1.1.2] in Śrīmad-Bhāgavatam there are no cheating religious systems. Everything in the Bhāgavatam is directly connected with the Supreme Personality of Godhead. The Bhāgavatam further says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: [SB 1.2.6] the supreme religion is that which teaches its followers how to love the Supreme Personality of Godhead, who is beyond the reach of experimental knowledge. Such a religious system begins with tan-nāma-grahaṇa, chanting of the holy name of the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). After chanting the holy name of the Lord and dancing in ecstasy, one gradually sees the form of the Lord, the pastimes of the Lord and the transcendental qualities of the Lord. This way one fully understands the situation of the Personality of Godhead. One can come to this understanding of the Lord, how He descends into the material world, how He takes His births and what activities He performs, but one can know this only by executing devotional service. As stated in Bhagavad-gītā, bhaktyā mām abhijānāti: [Bg. 18.55] simply by devotional service one can understand everything about the Supreme Lord. If one fortunately understands the Supreme Lord in this way, the result is tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] after giving up his material body, he no longer has to take birth in this material world. Instead, he returns home, back to Godhead. That is the ultimate perfection. Therefore Kṛṣṇa says in Bhagavad-gītā (8.15):

mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection."

TEXT 23

nāmoccāraṇa-māhātmyaṁ

hareḥ paśyata putrakāḥ

ajāmilo 'pi yenaiva

mṛtyu-pāśād amucyata

SYNONYMS

nāma-of the holy name; uccāraṇa-of the pronouncing; māhātmyam-the exalted position; hareḥ-of the Supreme Lord; paśyata-just see; putrakāḥ-O my dear servants, who are like my sons; ajāmilaḥ api-even Ajāmila (who was considered greatly sinful); yena-by the chanting of which; eva-certainly; mṛtyu-pāśāt-from the ropes of death; amucyata-was delivered.

My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajāmila chanted only to call his son, not knowing that he was chanting the Lord's holy name. Nevertheless, by chanting the holy name of the Lord, he remembered Nārāyaṇa, and thus he was immediately saved from the ropes of death.

There is no need to conduct research into the significance of the chanting of the Hare Kṛṣṇa mantra. The history of Ajāmila is sufficient proof of the power of the Lord's holy name and the exalted position of a person who chants the holy name incessantly. Therefore Śrī Caitanya Mahāprabhu advised:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

In this age of Kali, no one can perform all the ritualistic ceremonies for becoming liberated; that is extremely difficult. Therefore all the śāstras and all the ācāryas have recommended that in this age one chant the holy name.

TEXT 24

etāvatālam agha-nirharaṇāya puṁsāṁ

saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām

vikruśya putram aghavān yad ajāmilo 'pi

nārāyaṇeti mriyamāṇa iyāya muktim

SYNONYMS

etāvatā-with this much; alam-sufficient; agha-nirharaṇāya-for taking away the reactions of sinful activities; puṁsām-of human beings; saṅkīrtanam-the congregational chanting; bhagavataḥ-of the Supreme Personality of Godhead; guṇa-of the transcendental qualities; karma-nāmnām-and of His names according to His activities and pastimes; vikruśya-crying to without offense; putram-his son; aghavān-the sinful; yat-since; ajāmilaḥ api-even Ajāmila; nārāyaṇa-the Lord's name, Nārāyaṇa; iti-thus; mriyamāṇaḥ-dying; iyāya-achieved; muktim-liberation.

Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa.

In the assembly of Raghunātha dāsa Gosvāmī's father, Haridāsa Ṭhākura confirmed that simply by chanting the holy name of the Lord one is liberated, even if he does not chant completely inoffensively. Smārta-brāhmaṇas and Māyāvādīs do not believe that one can achieve liberation in this way, but the truth of Haridāsa Ṭhākura's statement is supported by many quotations from Śrīmad-Bhāgavatam.

In his commentary on this verse, for example, Śrīdhara Svāmī gives the following quotation:

sāyaṁ prātar gṛṇan bhaktyā
duḥkha-grāmād vimucyate

"If one always chants the holy name of the Lord with great devotion in the evening and in the morning, one can become free from all material miseries." Another quotation confirms that one can achieve liberation if one hears the holy name of the Lord constantly, every day with great respect (anudinam idam ādareṇa śṛṇvan). Another quotation says:

śravaṇaṁ kīrtanaṁ dhyānaṁ
harer adbhuta-karmaṇaḥ
janma-karma-guṇānāṁ ca
tad-arthe 'khila-ceṣṭitam

"One should always chant and hear about the extraordinarily wonderful activities of the Lord, one should meditate upon these activities, and one should endeavor to please the Lord." (Bhāg. 11.3.27)

Śrīdhara Svāmī also quotes from the Purāṇas, pāpa-kṣayaś ca bhavati smaratāṁ tam ahar-niśam: "One can become free from all sinful reactions simply by remembering the lotus feet of the Lord day and night [ahar-niśam]." Furthermore, he quotes from Bhāgavatam (6.3.31):

tasmāt saṅkīrtanaṁ viṣṇor
jagan-maṅgalam aṁhasām
mahatām api kauravya
viddhy aikāntika-niṣkṛtam

All these quotations prove that one who constantly engages in chanting and hearing of the holy activities, name, fame and form of the Lord is liberated. As stated wonderfully in this verse, etāvatālam agha-nirharaṇāya puṁsām: simply by uttering the name of the Lord, one is freed from all sinful reactions.

The word alam, which is used in this verse, indicates that simply uttering the holy name of the Lord is sufficient. This word is used with different imports. As stated in the Amara-kośa, the most authorized dictionary in the Sanskrit language, alaṁ bhūṣaṇa-paryāpti-śakti-vāraṇa-vācakam: the word alam is used to mean "ornament," "sufficiency," "power" and "restraint." Here the word alam is used to indicate that there is no need of any other process, for the chanting of the holy name of the Lord is sufficient. Even if one chants imperfectly, one becomes free from all sinful reactions by chanting.

This power of chanting the holy name was proved by the liberation of Ajāmila. When Ajāmila chanted the holy name of Nārāyaṇa, he did not precisely remember the Supreme Lord; instead, he remembered his own son. At the time of death, Ajāmila certainly was not very clean; indeed, he was famous as a great sinner. Furthermore, one's physiological condition is completely disturbed at the time of death, and in such an awkward condition it would certainly have been very difficult for Ajāmila to have chanted clearly. Nevertheless, Ajāmila achieved liberation simply by chanting the holy name of the Lord. Therefore, what is to be said of those who are not sinful like Ajāmila? It is to be concluded that with a strong vow one should chant the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-for thus one will certainly be delivered from the clutches of māyā by the grace of Kṛṣṇa.

The chanting of the Hare Kṛṣṇa mantra is recommended even for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly. By chanting the Hare Kṛṣṇa mantra without offenses, one increases his love for Kṛṣṇa. As stated by Śrī Caitanya Mahāprabhu, premā pum-artho mahān: one's main concern should be to increase one's attachment to the Supreme Personality of Godhead and to increase one's love for Him.

In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verse from Śrīmad-Bhāgavatam (11.19.24):

evaṁ dharmair manuṣyāṇām
uddhavātmani vedinām
mayi sañjāyate bhaktiḥ
ko 'nyo 'rtho 'syāvaśiṣyate

"My dear Uddhava, the supreme religious system for human society is that by which one can awaken his dormant love for Me." Commenting on this verse, Śrīla Viśvanātha Cakravartī Ṭhākura describes the word bhakti by saying premaivoktaḥ. Kaḥ anyaḥ arthaḥ asya: in the presence of bhakti, what is the necessity of liberation?

Śrīla Viśvanātha Cakravartī Ṭhākura also quotes this verse from the Padma Purāṇa:

nāmāparādha-yuktānāṁ
nāmāny eva haranty agham
aviśrānti-prayuktāni
tāny evārtha-karāṇi ca

Even if in the beginning one chants the Hare Kṛṣṇa mantra with offenses, one will become free from such offenses by chanting again and again. Pāpa-kṣayaś ca bhavati smaratāṁ tam ahar-niśam: one becomes free from all sinful reactions if one chants day and night, following the recommendation of Śrī Caitanya Mahāprabhu. It was Śrī Caitanya Mahāprabhu who quoted the following verse:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." If the members of the Kṛṣṇa consciousness movement strictly follow this recommendation of Śrī Caitanya Mahāprabhu, their position will always be secure.

TEXT 25

prāyeṇa veda tad idaṁ na mahājano 'yaṁ

devyā vimohita-matir bata māyayālam

trayyāṁ jaḍī-kṛta-matir madhu-puṣpitāyāṁ

vaitānike mahati karmaṇi yujyamānaḥ

SYNONYMS

prāyeṇa-almost always; veda-know; tat-that; idam-this; na-not; mahājanaḥ-great personalities besides Svayambhū, Śambhu and the other ten; ayam-this; devyā-by the energy of the Supreme Personality of Godhead; vimohita-matiḥ-whose intelligence is bewildered; bata-indeed; māyayā-by the illusory energy; alam-greatly; trayyām-in the three Vedas; jaḍī-kṛta-matiḥ-whose intelligence has been dulled; madhu-puṣpitāyām-in the flowery Vedic language describing the results of ritualistic performances; vaitānike-in the performances mentioned in the Vedas; mahati-very great; karmaṇi-fruitive activities; yujyamānaḥ-being engaged.

Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yājñavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahājanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Kṛṣṇa mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas-especially the Yajur Veda, Sāma Veda and Ṛg Veda-their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the saṅkīrtana movement; instead, they are interested in dharma, artha, kāma and mokṣa.

Since one may easily achieve the highest success by chanting the holy name of the Lord, one may ask why there are so many Vedic ritualistic ceremonies and why people are attracted to them. This verse answers that question. As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the real purpose of studying the Vedas is to approach the lotus feet of Lord Kṛṣṇa. Unfortunately, unintelligent people bewildered by the grandeur of Vedic yajñas want to see gorgeous sacrifices performed. They want Vedic mantras chanted and huge amounts of money spent for such ceremonies. Sometimes we have to observe the Vedic ritualistic ceremonies to please such unintelligent men. Recently, when we established a large Kṛṣṇa-Balarāma temple in Vṛndāvana, we were obliged to have Vedic ceremonies enacted by brāhmaṇas because the inhabitants of Vṛndāvana, especially the smārta-brāhmaṇas, would not accept Europeans and Americans as bona fide brāhmaṇas. Thus we had to engage brāhmaṇas to perform costly yajñas. In spite of these yajñas, the members of our Society performed saṅkīrtana loudly with mṛdaṅgas, and I considered the saṅkīrtana more important than the Vedic ritualistic ceremonies. Both the ceremonies and the saṅkīrtana were going on simultaneously. The ceremonies were meant for persons interested in Vedic rituals for elevation to heavenly planets (jaḍī-kṛta-matir madhu-puṣpitāyām), whereas the saṅkīrtana was meant for pure devotees interested in pleasing the Supreme Personality of Godhead. We would simply have performed saṅkīrtana, but then the inhabitants of Vṛndāvana would not have taken the installation ceremony seriously. As explained here, the Vedic performances are meant for those whose intelligence has been dulled by the flowery language of the Vedas, which describe fruitive activities intended to elevate one to the higher planets.

Especially in this age of Kali, saṅkīrtana alone is sufficient. If the members of our temples in the different parts of the world simply continue saṅkīrtana before the Deity, especially before Śrī Caitanya Mahāprabhu, they will remain perfect. There is no need of any other performances. Nevertheless, to keep oneself clean in habits and mind, Deity worship and other regulative principles are required. Śrīla Jīva Gosvāmī says that although saṅkīrtana is sufficient for the perfection of life, the arcanā, or worship of the Deity in the temple, must continue in order that the devotees may stay clean and pure. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore recommended that one follow both processes simultaneously. We strictly follow his principle of performing Deity worship and saṅkīrtana along parallel lines. This we should continue.

TEXT 26

evaṁ vimṛśya sudhiyo bhagavaty anante

sarvātmanā vidadhate khalu bhāva-yogam

te me na daṇḍam arhanty atha yady amīṣāṁ

syāt pātakaṁ tad api hanty urugāya-vādaḥ

SYNONYMS

evam-thus; vimṛśya-considering; su-dhiyaḥ-those whose intelligence is sharp; bhagavati-unto the Supreme Personality of Godhead; anante-the unlimited; sarva-ātmanā-with all their heart and soul; vidadhate-take to; khalu-indeed; bhāva-yogam-the process of devotional service; te-such persons; me-my; na-not; daṇḍam-punishment; arhanti-deserve; atha-therefore; yadi-if; amīṣām-of them; syāt-there is; pātakam-some sinful activity; tat-that; api-also; hanti-destroys; urugāya-vādaḥ-the chanting of the holy name of the Supreme Lord.

Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone's heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Kṛṣṇa mantra.

In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verse from the prayers of Lord Brahmā (Bhāg. 10.14.29):

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan

The purport is that even though one is a very learned scholar of the Vedic śāstras, he may be completely unaware of the existence of the Supreme Personality of Godhead and His name, fame, qualities and so forth, whereas one who is not a great scholar can understand the position of the Supreme Personality of Godhead if he somehow or other becomes a pure devotee of the Lord by engaging in devotional service. Therefore this verse spoken by Yamarāja says, evaṁ vimṛśya sudhiyo bhagavati: those who engage in the loving service of the Lord become sudhiyaḥ, intelligent, but this is not so of a Vedic scholar who does not understand Kṛṣṇa's name, fame and qualities. A pure devotee is one whose intelligence is clear; he is truly thoughtful because he engages in the service of the Lord-not as a matter of show, but with love, with his mind, words and body. Nondevotees may make a show of religion, but it is not very effective because although they ostentatiously attend a temple or church, they are thinking of something else. Such persons are neglecting their religious duty and are punishable by Yamarāja. But a devotee who commits sinful acts, which he may do unwillingly or accidentally because of his former habits, is excused. That is the value of the saṅkīrtana movement.

TEXT 27

te deva-siddha-parigīta-pavitra-gāthā

ye sādhavaḥ samadṛśo bhagavat-prapannāḥ

tān nopasīdata harer gadayābhiguptān

naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe

SYNONYMS

te-they; deva-by the demigods; siddha-and the inhabitants of Siddhaloka; parigīta-sung; pavitra-gāthāḥ-whose pure narrations; ye-who; sādhavaḥ-devotees; samadṛśaḥ-who see everyone equally; bhagavat-prapannāḥ-being surrendered to the Supreme Personality of Godhead; tān-them; na-not; upasīdata-should go near; hareḥ-of the Supreme Personality of Godhead; gadayā-by the club; abhiguptān-being fully protected; na-not; eṣām-of these; vayam-we; na ca-and also not; vayaḥ-unlimited time; prabhavāma-are competent; daṇḍe-in punishing.

My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them. They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahmā and I and even the time factor are not competent to chastise them.

In effect, Yamarāja warned his servants, "My dear servants, despite what you may have done previously to disturb the devotees, henceforward you should stop. The actions of devotees who have surrendered unto the lotus feet of the Lord and who constantly chant the holy name of the Lord are praised by the demigods and the residents of Siddhaloka. Those devotees are so respectable and exalted that Lord Viṣṇu personally protects them with the club in His hand. Therefore, regardless of what you have done this time, henceforward you should not approach such devotees; otherwise you will be killed by the club of Lord Viṣṇu. This is my warning. Lord Viṣṇu has a club and cakra to punish nondevotees. Do not risk punishment by attempting to disturb the devotees. Not to speak of you, if even Lord Brahmā or I were to punish them, Lord Viṣṇu would punish us. Therefore do not disturb the devotees any further."

TEXT 28

tān ānayadhvam asato vimukhān mukunda-

pādāravinda-makaranda-rasād ajasram

niṣkiñcanaiḥ paramahaṁsa-kulair asaṅgair

juṣṭād gṛhe niraya-vartmani baddha-tṛṣṇān

SYNONYMS

tān-them; ānayadhvam-bring before me; asataḥ-nondevotees (those who have not taken to Kṛṣṇa consciousness); vimukhān-who have turned against; mukunda-of Mukunda, the Supreme Personality of Godhead; pāda-aravinda-of the lotus feet; makaranda-of the honey; rasāt-the taste; ajasram-continuously; niṣkiñcanaiḥ-by persons completely free from material attachment; paramahaṁsa-kulaiḥ-by the paramahaṁsas, the most exalted personalities; asaṅgaiḥ-who have no material attachment; juṣṭāt-which is enjoyed; gṛhe-to household life; niraya-vartmani-the path leading to hell; baddha-tṛṣṇān-whose desires are bound.

Paramahaṁsas are exalted persons who have no taste for material enjoyment and who drink the honey of the Lord's lotus feet. My dear servants, bring to me for punishment only persons who are averse to the taste of that honey, who do not associate with paramahaṁsas and who are attached to family life and worldly enjoyment, which form the path to hell.

After warning the Yamadūtas not to approach the devotees, Yamarāja now indicates who is to be brought before him. He specifically advises the Yamadūtas to bring him the materialistic persons who are attached to household life merely for sex. As stated in Śrīmad-Bhāgavatam, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] people are attached to household life for sex only. They are always harassed in many ways by their material engagements, and their only happiness is that after working very hard all day, at night they sleep and indulge in sex. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ: [SB 2.1.3] at night, materialistic householders sleep or indulge in sex life. Divā cārthehayā rajan kuṭumba-bharaṇena vā: during the day they are busy trying to find out where money is, and if they get money they spend it to maintain their families. Yamarāja specifically advises his servants to bring these persons to him for punishment and not to bring the devotees, who always lick the honey at the lotus feet of the Lord, who are equal to everyone, and who try to preach Kṛṣṇa consciousness because of sympathy for all living entities. Devotees are not liable to punishment by Yamarāja, but persons who have no information of Kṛṣṇa consciousness cannot be protected by their material life of so-called family enjoyment. Śrīmad-Bhāgavatam says (2.1.4):

dehāpatya-kalatrādiṣv
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati

Such persons complacently believe that their nations, communities or families can protect them, unaware that all such fallible soldiers will be destroyed in due course of time. In conclusion, one should try to associate with persons who engage in devotional service twenty-four hours a day.

TEXT 29

jihvā na vakti bhagavad-guṇa-nāmadheyaṁ

cetaś ca na smarati tac-caraṇāravindam

kṛṣṇāya no namati yac-chira ekadāpi

tān ānayadhvam asato 'kṛta-viṣṇu-kṛtyān

SYNONYMS

jihvā-the tongue; na-not; vakti-chants; bhagavat-of the Supreme Personality of Godhead; guṇa-transcendental qualities; nāma-and the holy name; dheyam-imparting; cetaḥ-the heart; ca-also; na-not; smarati-remembers; tat-His; caraṇa-aravindam-lotus feet; kṛṣṇāya-unto Lord Kṛṣṇa through His Deity in the temple; no-not; namati-bows; yat-whose; śiraḥ-head; ekadā api-even once; tān-them; ānayadhvam-bring before me; asataḥ-the nondevotees; akṛta-not performing; viṣṇu-kṛtyān-duties toward Lord Viṣṇu.

My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Kṛṣṇa, whose hearts do not remember the lotus feet of Kṛṣṇa even once, and whose heads do not bow down even once before Lord Kṛṣṇa. Send me those who do not perform their duties toward Viṣṇu, which are the only duties in human life. Please bring me all such fools and rascals.

The word viṣṇu-kṛtyān is very important in this verse because the purpose of human life is to please Lord Viṣṇu. Varṇāśrama-dharma is also meant for that purpose. As stated in the Viṣṇu Purāṇa (3.8.9):

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

Human society is meant to follow strictly the varṇāśrama-dharma, which divides society into four social divisions (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four spiritual divisions (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Varṇāśrama-dharma easily brings one nearer to Lord Viṣṇu, who is the only true objective in human society. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] unfortunately, however, people do not know that their self-interest is to return home, back to Godhead, or to approach Lord Viṣṇu. Durāśayā ye bahir-artha-māninaḥ: instead, they are simply bewildered. Every human being is expected to perform duties meant for approaching Lord Viṣṇu. Therefore Yamarāja advises the Yamadūtas to bring him those persons who have forgotten their duties toward Viṣṇu (akṛta-viṣṇu-kṛtyān). One who does not chant the holy name of Viṣṇu (Kṛṣṇa), who does not bow down to the Deity of Viṣṇu, and who does not remember the lotus feet of Viṣṇu is punishable by Yamarāja. In summary, all avaiṣṇavas, persons unconcerned with Lord Viṣṇu, are punishable by Yamarāja.

TEXT 30

tat kṣamyatāṁ sa bhagavān puruṣaḥ purāṇo

nārāyaṇaḥ sva-puruṣair yad asat kṛtaṁ naḥ

svānām aho na viduṣāṁ racitāñjalīnāṁ

kṣāntir garīyasi namaḥ puruṣāya bhūmne

SYNONYMS

tat-that; kṣamyatām-let it be excused; saḥ-He; bhagavān-the Supreme Personality of Godhead; puruṣaḥ-the Supreme Person; purāṇaḥ-the oldest; nārāyaṇaḥ-Lord Nārāyaṇa; sva-puruṣaiḥ-by my own servants; yat-which; asat-impudence; kṛtam-performed; naḥ-of us; svānām-of my own men; aho-alas; na viduṣām-not knowing; racita-añjalīnām-folding our hands together to beg Your pardon; kṣāntiḥ-forgiveness; garīyasi-in the glorious; namaḥ-respectful obeisances; puruṣāya-unto the person; bhūmne-supreme and all-pervading.

[Then Yamarāja, considering himself and his servants to be offenders, spoke as follows, begging pardon from the Lord.] O my Lord, my servants have surely committed a great offense by arresting a Vaiṣṇava such as Ajāmila. O Nārāyaṇa, O supreme and oldest person, please forgive us. Because of our ignorance, we failed to recognize Ajāmila as a servant of Your Lordship, and thus we have certainly committed a great offense. Therefore with folded hands we beg Your pardon. My Lord, since You are supremely merciful and are always full of good qualities, please pardon us. We offer our respectful obeisances unto You.

Lord Yamarāja took upon himself the responsibility for the offense committed by his servants. If the servant of an establishment makes a mistake, the establishment takes responsibility for it. Although Yamarāja is above offenses, his servants, practically with his permission, went to arrest Ajāmila, which was a great offense. The nyāya-śāstra confirms, bhṛtyāparādhe svāmino daṇḍaḥ: if a servant makes a mistake, the master is punishable because he is responsible for the offense. Taking this seriously, Yamarāja, along with his servants, prayed with folded hands to be excused by the Supreme Personality of Godhead, Nārāyaṇa.

TEXT 31

tasmāt saṅkīrtanaṁ viṣṇor

jagan-maṅgalam aṁhasām

mahatām api kauravya

viddhy aikāntika-niṣkṛtam

SYNONYMS

tasmāt-therefore; saṅkīrtanam-the congregational chanting of the holy name; viṣṇoḥ-of Lord Viṣṇu; jagat-maṅgalam-the most auspicious performance within this material world; aṁhasām-for sinful activities; mahatām api-even though very great; kauravya-O descendant of the Kuru family; viddhi-understand; aikāntika-the ultimate; niṣkṛtam-atonement.

Śukadeva Gosvāmī continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the saṅkīrtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.

We should note that although Ajāmila chanted the name of Nārāyaṇa imperfectly, he was delivered from all sinful reactions. The chanting of the holy name is so auspicious that it can free everyone from the reactions of sinful activities. One should not conclude that one may continue to sin with the intention of chanting Hare Kṛṣṇa to neutralize the reactions. Rather, one should be very careful to be free from all sins and never think of counteracting sinful activities by chanting the Hare Kṛṣṇa mantra, for this is another offense. If by chance a devotee accidentally performs some sinful activity, the Lord will excuse him, but one should not intentionally perform sinful acts.

TEXT 32

śṛṇvatāṁ gṛṇatāṁ vīryāṇy

uddāmāni harer muhuḥ

yathā sujātayā bhaktyā

śuddhyen nātmā vratādibhiḥ

SYNONYMS

śṛṇvatām-of those hearing; gṛṇatām-and chanting; vīryāṇi-the wonderful activities; uddāmāni-able to counteract sin; hareḥ-of the Supreme Personality of Godhead; muhuḥ-always; yathā-as; su-jātayā-easily brought forth; bhaktyā-by devotional service; śuddhyet-may be purified; na-not; ātmā-the heart and soul; vrata-ādibhiḥ-by performing ritualistic ceremonies.

One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.

One may very easily practice chanting and hearing the holy name of the Lord and thus become ecstatic in spiritual life. Padma Purāṇa states:

nāmāparādha-yuktānāṁ
nāmāny eva haranty agham
aviśrānti-prayuktāni
tāny evārtha-karāṇi ca

Even if one chants the Hare Kṛṣṇa mahā-mantra offensively, one can avoid offenses by continuously chanting without deviation. One who becomes accustomed to this practice will always remain in a pure transcendental position, untouchable by sinful reactions. Śukadeva Gosvāmī especially requested King Parīkṣit to note this fact very carefully. There is no profit, however, in executing the Vedic ritualistic ceremonies. By performing such activities one may go to the higher planetary systems, but as stated in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaṁ viśanti: when the period of one's enjoyment in the heavenly planets is terminated because of the limited extent of the results of one's pious activities, one must return to earth. Thus there is no use in endeavoring to travel up and down in the universe. It is better to chant the holy name of the Lord so that one may become fully purified and eligible to return home, back to Godhead. That is the aim of life, and that is the perfection of life.

TEXT 33

kṛṣṇāṅghri-padma-madhu-liṇ na punar visṛṣṭa-

māyā-guṇeṣu ramate vṛjināvaheṣu

anyas tu kāma-hata ātma-rajaḥ pramārṣṭum

īheta karma yata eva rajaḥ punaḥ syāt

SYNONYMS

kṛṣṇa-aṅghri-padma-of the lotus feet of Lord Kṛṣṇa; madhu-the honey; liṭ-one who licks; na-not; punaḥ-again; visṛṣṭa-already renounced; māyā-guṇeṣu-in the material modes of nature; ramate-desires to enjoy; vṛjina-avaheṣu-which brings distress; anyaḥ-another; tu-however; kāma-hataḥ-being enchanted by lust; ātma-rajaḥ-the sinful infection of the heart; pramārṣṭum-to cleanse; īheta-may perform; karma-activities; yataḥ-after which; eva-indeed; rajaḥ-the sinful activity; punaḥ-again; syāt-appears.

Devotees who always lick the honey from the lotus feet of Lord Kṛṣṇa do not care at all for material activities, which are performed under the three modes of material nature and which bring only misery. Indeed, devotees never give up the lotus feet of Kṛṣṇa to return to material activities. Others, however, who are addicted to Vedic rituals because they have neglected the service of the Lord's lotus feet and are enchanted by lusty desires, sometimes perform acts of atonement. Nevertheless, being incompletely purified, they return to sinful activities again and again.

A devotee's duty is to chant the Hare Kṛṣṇa mantra. One may sometimes chant with offenses and sometimes without offenses, but if one seriously adopts this process, he will achieve perfection, which cannot be achieved through Vedic ritualistic ceremonies of atonement. Persons who are attached to the Vedic ritualistic ceremonies, but do not believe in devotional service, who advise atonement, but do not appreciate the chanting of the Lord's holy name, fail to achieve the highest perfection. Devotees, therefore, being completely detached from material enjoyment, never give up Kṛṣṇa consciousness for Vedic ritualistic ceremonies. Those who are attached to Vedic ritualistic ceremonies because of lusty desires are subjected to the tribulations of material existence again and again. Mahārāja Parīkṣit has compared their activities to kuñjara-śauca, the bathing of an elephant.

TEXT 34

itthaṁ svabhartṛ-gaditaṁ bhagavan-mahitvaṁ

saṁsmṛtya vismita-dhiyo yama-kiṅkarās te

naivācyutāśraya-janaṁ pratiśaṅkamānā

draṣṭuṁ ca bibhyati tataḥ prabhṛti sma rājan

SYNONYMS

ittham-of such power; sva-bhartṛ-gaditam-explained by their master (Yamarāja); bhagavat-mahitvam-the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; saṁsmṛtya-remembering; vismita-dhiyaḥ-whose minds were struck with wonder; yama-kiṅkarāḥ-all the servants of Yamarāja; te-they; na-not; eva-indeed; acyuta-āśraya-janam-a person sheltered by the lotus feet of Acyuta, Lord Kṛṣṇa; pratiśaṅkamānāḥ-always fearing; draṣṭum-to see; ca-and; bibhyati-they are afraid; tataḥ prabhṛti-beginning from then; sma-indeed; rājan-O King.

After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadūtas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.

Since this incident, the Yamadūtas have given up the dangerous behavior of approaching devotees. For the Yamadūtas, a devotee is dangerous.

TEXT 35

itihāsam imaṁ guhyaṁ

bhagavān kumbha-sambhavaḥ

kathayām āsa malaya

āsīno harim arcayan

SYNONYMS

itihāsam-history; imam-this; guhyam-very confidential; bhagavān-the most powerful; kumbha-sambhavaḥ-Agastya Muni, the son of Kumbha; kathayām āsa-explained; malaye-in the Malaya Hills; āsīnaḥ-residing; harim arcayan-worshiping the Supreme Personality of Godhead.

When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history.

Thus end the Bhaktivedanta purports of the Sixth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Yamarāja Instructs His Messengers."

Chapter Four

The Haṁsa-guhya Prayers

After Mahārāja Parīkṣit appealed to Śukadeva Gosvāmī to describe in further detail the creation of the living entities within this universe, Śukadeva Gosvāmī informed him that when the Pracetās, the ten sons of Prācīnabarhi, entered the sea to execute austerities, the planet earth was neglected because of the absence of a king. Naturally many weeds and unnecessary trees grew, and no food grains were produced. Indeed, all the land became like a forest. When the ten Pracetās came out of the sea and saw the entire world full of trees, they were very angry with the trees and decided to destroy them all to rectify the situation. Thus the Pracetās created wind and fire to burn the trees to ashes. Soma, however, the king of the moon and the king of all vegetation, forbade the Pracetās to destroy the trees, since the trees are the source of fruit and flowers for all living beings. Just to satisfy the Pracetās, Soma gave them a beautiful girl born of Pramlocā Apsarā. By the semen of all the Pracetās, Dakṣa was born of that girl.

In the beginning, Dakṣa created all the demigods, demons and human beings, but when he found the population not increasing properly, he took sannyāsa and went to Vindhya Mountain, where be underwent severe austerities and offered Lord Viṣṇu a particular prayer known as Haṁsa-guhya, by which Lord Viṣṇu became very pleased with him. The contents of the prayer were as follows.

"The Supreme Personality of Godhead, the Supersoul, Lord Hari, is the controller of both the living entities and the material nature. He is self-sufficient and self-effulgent. As the subject matter of perception is not the cause of our perceiving senses, so the living entity, although within his body, does not cause his eternal friend the Supersoul, who is the cause of creation of all the senses. Because of the living entity's ignorance, his senses are engaged with material objects. Since the living entity is alive, he can understand the creation of this material world to some extent, but he cannot understand the Supreme Personality of Godhead, who is beyond the conception of the body, mind and intelligence. Nevertheless, great sages who are always in meditation can see the personal form of the Lord within their hearts.

"Since an ordinary living being is materially contaminated, his words and intelligence are also material. Therefore he cannot ascertain the Supreme Personality of Godhead by manipulating his material senses. The conception of God derived through the material senses is inaccurate because the Supreme Lord is beyond the material senses, but when one engages his senses in devotional service, the eternal Supreme Personality of Godhead is revealed on the platform of the soul. When that Supreme Godhead becomes the aim of one's life, one is said to have attained spiritual knowledge.

"The Supreme Brahman is the cause of all causes because He originally existed before the creation. He is the original cause of everything, both material and spiritual, and His existence is independent. However, the Lord has a potency called avidyā, the illusory energy, which induces the false arguer to think himself perfect and which induces the illusory energy to bewilder the conditioned soul. That Supreme Brahman, the Supersoul, is very affectionate to His devotees. To bestow mercy upon them, He discloses His form, name, attributes and qualities to be worshiped within this material world.

"Unfortunately, however, those who are materially absorbed worship various demigods. As the air passes over a lotus flower and carries the scent of the flower with it, or as the air sometimes carries dust and therefore assumes colors, the Supreme Personality of Godhead appears as the various demigods according to the desires of His various foolish worshipers, but actually He is the supreme truth, Lord Viṣṇu. To fulfill the desires of His devotees, He appears in various incarnations, and therefore there is no need to worship the demigods."

Being very satisfied by the prayers of Dakṣa, Lord Viṣṇu appeared before Dakṣa with eight arms. The Lord was dressed in yellow garments and had a blackish complexion. Understanding that Dakṣa was very eager to follow the path of enjoyment, the Lord awarded him the potency to enjoy the illusory energy. The Lord offered him the daughter of Pañcajana named Asiknī, who was suitable for Mahārāja Dakṣa to enjoy in sex. Indeed, Dakṣa received his name because he was very expert in sex life. After awarding this benediction, Lord Viṣṇu disappeared.

TEXTS 1–2

śrī-rājovāca

devāsura-nṛṇāṁ sargo

nāgānāṁ mṛga-pakṣiṇām

sāmāsikas tvayā prokto

yas tu svāyambhuve 'ntare

tasyaiva vyāsam icchāmi

jñātuṁ te bhagavan yathā

anusargaṁ yayā śaktyā

sasarja bhagavān paraḥ

SYNONYMS

śrī-rājā uvāca-the King said; deva-asura-nṛṇām-of the demigods, the demons and the human beings; sargaḥ-the creation; nāgānām-of the Nāgas (serpentine living entities); mṛga-pakṣiṇām-of the beasts and birds; sāmāsikaḥ-briefly; tvayā-by you; proktaḥ-described; yaḥ-which; tu-however; svāyambhuve-of Svāyambhuva Manu; antare-within the period; tasya-of this; eva-indeed; vyāsam-the detailed account; icchāmi-I wish; jñātum-to know; te-from you; bhagavan-O my lord; yathā-as well as; anusargam-the subsequent creation; yayā-by which; śaktyā-potency; sasarja-created; bhagavān-the Supreme Personality of Godhead; paraḥ-transcendental.

The blessed King said to Śukadeva Gosvāmī: My dear lord, the demigods, demons, human beings, Nāgas, beasts and birds were created during the reign of Svāyambhuva Manu. You have spoken about this creation briefly [in the Third Canto]. Now I wish to know about it elaborately. I also wish to know about the potency of the Supreme Personality of Godhead by which He brought about the secondary creation.

TEXT 3

śrī-sūta uvāca

iti sampraśnam ākarṇya

rājarṣer bādarāyaṇiḥ

pratinandya mahā-yogī

jagāda muni-sattamāḥ

SYNONYMS

śrī-sūtaḥ uvāca-Sūta Gosvāmī said; iti-thus; sampraśnam-the inquiry; ākarṇya-hearing; rājarṣeḥ-of King Parīkṣit; bādarāyaṇiḥ-Śukadeva Gosvāmī; pratinandya-praising; mahā-yogī-the great yogī; jagāda-replied; muni-sattamāḥ-O best of the sages.

Sūta Gosvāmī said: O great sages [assembled at Naimiṣāraṇya], after the great yogi Śukadeva Gosvāmī heard King Parīkṣit's inquiry, he praised it and thus replied.

TEXT 4

śrī-śuka uvāca

yadā pracetasaḥ putrā

daśa prācīnabarhiṣaḥ

antaḥ-samudrād unmagnā

dadṛśur gāṁ drumair vṛtām

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; yadā-when; pracetasaḥ-the Pracetās; putrāḥ-the sons; daśa-ten; prācīnabarhiṣaḥ-of King Prācīnabarhi; antaḥ-samudrāt-from within the ocean; unmagnāḥ-emerged; dadṛśuḥ-they saw; gām-the entire planet; drumaiḥ vṛtām-covered with trees.

Śukadeva Gosvāmī said: When the ten sons of Prācīnabarhi emerged from the waters, in which they were performing austerities, they saw that the entire surface of the world was covered by trees.

When King Prācīnabarhi was performing Vedic rituals in which the killing of animals was recommended, Nārada Muni, out of compassion, advised him to stop. Prācīnabarhi understood Nārada properly and then left the kingdom to perform austerities in the forest. His ten sons, however, were performing austerities within the water, and therefore there was no king to see to the management of the world. When the ten sons, the Pracetās, came out of the water, they saw that the earth was overrun with trees.

When the government neglects agriculture, which is necessary for the production of food, the land becomes covered with unnecessary trees. Of course, many trees are useful because they produce fruits and flowers, but many other trees are unnecessary. They could be used as fuel and the land cleared and used for agriculture. When the government is negligent, less grain is produced. As stated in Bhagavad-gītā (18.44), kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva jam: the proper engagements for vaiśyas, according to their nature, are to farm and to protect cows. The duty of the government and the kṣatriyas is to see that the members of the third class, the vaiśyas, who are neither brāhmaṇas nor kṣatriyas, are thus properly engaged. Kṣatriyas are meant to protect human beings, whereas vaiśyas are meant to protect useful animals, especially cows.

TEXT 5

drumebhyaḥ krudhyamānās te

tapo-dīpita-manyavaḥ

mukhato vāyum agniṁ ca

sasṛjus tad-didhakṣayā

SYNONYMS

drumebhyaḥ-unto the trees; krudhyamānāḥ-being very angry; te-they (the ten sons of Prācīnabarhi); tapaḥ-dīpita-manyavaḥ-whose anger was inflamed because of long austerities; mukhataḥ-from the mouth; vāyum-wind; agnim-fire; ca-and; sasṛjuḥ-they created; tat-those forests; didhakṣayā-with the desire to burn.

Because of having undergone long austerities in the water, the Pracetās were very angry at the trees. Desiring to burn them to ashes, they generated wind and fire from their mouths.

Here the word tapo-dīpita-manyavaḥ indicates that persons who have undergone severe austerity (tapasya) are endowed with great mystic power, as evinced by the Pracetās, who created fire and wind from their mouths. Although devotees undergo severe tapasya, however, they are vimanyavaḥ, sādhavaḥ, which means that they are never angry. They are always decorated with good qualities. Bhāgavatam (3.25.21) states:

titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ

A sādhu, a devotee, is never angry. Actually the real feature of devotees who undergo tapasya, austerity, is forgiveness. Although a Vaiṣṇava has sufficient power in tapasya, he does not become angry when put into difficulty. If one undergoes tapasya but does not become a Vaiṣṇava, however, one does not develop good qualities. For example, Hiraṇyakaśipu and Rāvaṇa also performed great austerities, but they did so to demonstrate their demoniac tendencies. Vaiṣṇavas must meet many opponents while preaching the glories of the Lord, but Śrī Caitanya Mahāprabhu recommends that they not become angry while preaching. Lord Caitanya Mahāprabhu has given this formula: tṛṇād api sunīcena taror api sahiṣṇunā/ amāninā mānadena kīrtanīyaḥ sadā hariḥ [Cc. adi 17.31]. "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Those engaged in preaching the glories of the Lord should be humbler than grass and more tolerant than a tree; then they can preach the glories of the Lord without difficulty.

TEXT 6

tābhyāṁ nirdahyamānāṁs tān

upalabhya kurūdvaha

rājovāca mahān somo

manyuṁ praśamayann iva

SYNONYMS

tābhyām-by the wind and fire; nirdahyamānān-being burned; tān-them (the trees); upalabhya-seeing; kurūdvaha-O Mahārāja Parīkṣit; rājā-the king of the forest; uvāca-said; mahān-the great; somaḥ-predominating deity of the moon, Somadeva; manyum-the anger; praśamayan-pacifying; iva-like.

My dear King Parīkṣit, when Soma, the king of the trees and predominating deity of the moon, saw the fire and wind burning all the trees to ashes, he felt great sympathy because he is the maintainer of all herbs and trees. To appease the anger of the Pracetās, Soma spoke as follows.

It is understood from this verse that the predominating deity of the moon is the maintainer of all the trees and plants throughout the universe. It is due to the moonshine that trees and plants grow very luxuriantly. Therefore how can we accept the so-called scientists whose moon expeditions have informed us that there are no trees or vegetation on the moon? Śrīla Viśvanātha Cakravartī Ṭhākura says, somo vṛkṣādhiṣṭhātā sa eva vṛkṣāṇāṁ rājā: Soma, the predominating deity of the moon, is the king of all vegetation. How can we believe that the maintainer of vegetation has no vegetation on his own planet?

TEXT 7

na drumebhyo mahā-bhāgā

dīnebhyo drogdhum arhatha

vivardhayiṣavo yūyaṁ

prajānāṁ patayaḥ smṛtāḥ

SYNONYMS

na-not; drumebhyaḥ-the trees; mahā-bhāgāḥ-O greatly fortunate ones; dīnebhyaḥ-who are very poor; drogdhum-to burn to ashes; arhatha-you deserve; vivardhayiṣavaḥ-desiring to bring about an increase; yūyam-you; prajānām-of all living entities who have taken shelter of you; patayaḥ-the masters or protectors; smṛtāḥ-known as.

O greatly fortunate ones, you should not kill these poor trees by burning them to ashes. Your duty is to wish the citizens [prajās] all prosperity and to act as their protectors.

It is indicated herein that the government or king has the duty of protecting not only the human beings, but all other living entities, including animals, trees and plants. No living entity should be killed unnecessarily.

TEXT 8

aho prajāpati-patir

bhagavān harir avyayaḥ

vanaspatīn oṣadhīś ca

sasarjorjam iṣaṁ vibhuḥ

SYNONYMS

aho-alas; prajāpati-patiḥ-the Lord of all the lords of created beings; bhagavān hariḥ-the Supreme Personality of Godhead, Hari; avyayaḥ-indestructible; vanaspatīn-the trees and plants; oṣadhīḥ-the herbs; ca-and; sasarja-created; ūrjam-invigorating; iṣam-food; vibhuḥ-the Supreme Being.

The Supreme Personality of Godhead, Śrī Hari, is the master of all living entities, including all the prajāpatis, such as Lord Brahmā. Because He is the all-pervading and indestructible master, He has created all these trees and vegetables as eatables for other living entities.

Soma, the predominating deity of the moon, reminded the Pracetās that this vegetation had been created by the Lord of lords to provide food for everyone. If the Pracetās tried to kill them off, their own subjects would also suffer, for trees are also required for food.

TEXT 9

annaṁ carāṇām acarā

hy apadaḥ pāda-cāriṇām

ahastā hasta-yuktānāṁ

dvi-padāṁ ca catuṣ-padaḥ

SYNONYMS

annam-food; carāṇām-of those that move on wings; acarāḥ-the nonmoving (fruits and flowers); hi-indeed; apadaḥ-the living entities without legs, like the grass; pāda-cāriṇām-of the animals who move on legs, like the cows and buffalo; ahastāḥ-animals without hands; hasta-yuktānām-of the animals with hands, like the tigers; dvi-padām-of human beings, who have two legs; ca-and; catuḥ-padaḥ-the four-legged animals like the deer.

By nature's arrangement, fruits and flowers are considered the food of insects and birds; grass and other legless living entities are meant to be the food of four-legged animals like cows and buffalo; animals that cannot use their front legs as hands are meant to be the food of animals like tigers, which have claws; and four-legged animals like deer and goats, as well as food grains, are meant to be the food of human beings.

By nature's law, or the arrangement of the Supreme Personality of Godhead, one kind of living entity is eatable by other living entities. As mentioned herein, dvi-padāṁ ca catuṣ-padaḥ: the four-legged animals (catuṣ-padaḥ), as well as food grains, are eatables for human beings (dvi-padām). These four-legged animals are those such as deer and goats, not cows, which are meant to be protected. Generally the men of the higher classes of society-the brāhmaṇas, kṣatriyas and vaiśyas-do not eat meat. Sometimes kṣatriyas go to the forest to kill animals like deer because they have to learn the art of killing, and sometimes they eat the animals also. Śūdras, too, eat animals such as goats. Cows, however, are never meant to be killed or eaten by human beings. In every śāstra, cow killing is vehemently condemned. Indeed, one who kills a cow must suffer for as many years as there are hairs on the body of a cow. Manu-saṁhitā says, pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā: we have many tendencies in this material world, but in human life one is meant to learn how to curb those tendencies. Those who desire to eat meat may satisfy the demands of their tongues by eating lower animals, but they should never kill cows, who are actually accepted as the mothers of human society because they supply milk. The śāstra especially recommends, kṛṣi-go-rakṣya: the vaiśya section of humanity should arrange for the food of the entire society through agricultural activities and should give full protection to the cows, which are the most useful animals because they supply milk to human society.

TEXT 10

yūyaṁ ca pitrānvādiṣṭā

deva-devena cānaghāḥ

prajā-sargāya hi kathaṁ

vṛkṣān nirdagdhum arhatha

SYNONYMS

yūyam-you; ca-also; pitrā-by your father; anvādiṣṭāḥ-ordered; deva-devena-by the Personality of Godhead, the master of the masters; ca-also; anaghāḥ-O sinless ones; prajā-sargāya-for generating the population; hi-indeed; katham-how; vṛkṣān-the trees; nirdagdhum-to burn to ashes; arhatha-are able.

O pure-hearted ones, your father, Prācīnabarhi, and the Supreme Personality of Godhead have ordered you to generate population. Therefore how can you burn to ashes these trees and herbs, which are needed for the maintenance of your subjects and descendants?

TEXT 11

ātiṣṭhata satāṁ mārgaṁ

kopaṁ yacchata dīpitam

pitrā pitāmahenāpi

juṣṭaṁ vaḥ prapitāmahaiḥ

SYNONYMS

ātiṣṭhata-just follow; satām mārgam-the path of the great saintly personalities; kopam-the anger; yacchata-subdue; dīpitam-which is now awakened; pitrā-by the father; pitāmahena api-and by the grandfather; juṣṭam-executed; vaḥ-your; prapitāmahaiḥ-by the great-grandfathers.

The path of goodness traversed by your father, grandfather and great-grandfathers is that of maintaining the subjects [prajās], including the men, animals and trees. That is the path you should follow. Unnecessary anger is contrary to your duty. Therefore I request you to control your anger.

Here the words pitrā pitāmahenāpi juṣṭaṁ vaḥ prapitāmahaiḥ depict an honest royal family, consisting of the kings, their father, their grandfather and their great-grandfathers. Such a royal family has a prestigious position because it maintains the citizens, or prajās. The word prajā refers to one who has taken birth within the jurisdiction of the government. The exalted royal families were conscious that all living beings, whether human, animal or lower than animal, should be given protection. The modern democratic system cannot be exalted in this way because the leaders elected strive only for power and have no sense of responsibility. In a monarchy, a king with a prestigious position follows the great deeds of his forefathers. Thus Soma, the king of the moon, here reminds the Pracetās about the glories of their father, grandfather and great-grandfathers.

TEXT 12

tokānāṁ pitarau bandhū

dṛśaḥ pakṣma striyāḥ patiḥ

patiḥ prajānāṁ bhikṣūṇāṁ

gṛhy ajñānāṁ budhaḥ suhṛt

SYNONYMS

tokānām-of children; pitarau-the two parents; bandhū-the friends; dṛśaḥ-of the eye; pakṣma-the eyelid; striyāḥ-of the woman; patiḥ-the husband; patiḥ-the protector; prajānām-of the subjects; bhikṣūṇām-of the beggars; gṛhī-the householder; ajñānām-of the ignorant; budhaḥ-the learned; su-hṛt-the friend.

As the father and mother are the friends and maintainers of their children, as the eyelid is the protector of the eye, as the husband is the maintainer and protector of a woman, as the householder is the maintainer and protector of beggars, and as the learned is the friend of the ignorant, so the king is the protector and giver of life to all his subjects. The trees are also subjects of the king. Therefore they should be given protection.

By the supreme will of the Personality of Godhead, there are various protectors and maintainers for helpless living entities. The trees are also considered prajās, subjects of the king, and therefore the duty of the monarch is to protect even the trees, not to speak of others. The king is duty-bound to protect the living entities in his kingdom. Thus although the parents are directly responsible for the protection and maintenance of their children, the duty of the king is to see that all parents do their duty properly. Similarly, the king is also responsible for overseeing the other protectors mentioned in this verse. It may also be noted that the beggars who should be maintained by the householders are not professional beggars, but sannyāsīs and brāhmaṇas, to whom the householders should supply food and clothing.

TEXT 13

antar deheṣu bhūtānām

ātmāste harir īśvaraḥ

sarvaṁ tad-dhiṣṇyam īkṣadhvam

evaṁ vas toṣito hy asau

SYNONYMS

antaḥ deheṣu-within the bodies (in the cores of the hearts); bhūtānām-of all living entities; ātmā-the Supersoul; āste-resides; hariḥ-the Supreme Personality of Godhead; īśvaraḥ-the Lord or director; sarvam-all; tat-dhiṣṇyam-His place of residence; īkṣadhvam-try to see; evam-in this way; vaḥ-with you; toṣitaḥ-satisfied; hi-indeed; asau-that Supreme Personality of Godhead.

The Supreme Personality of Godhead is situated as the Supersoul within the cores of the hearts of all living entities, whether moving or nonmoving, including men, birds, animals, trees and, indeed, all living entities. Therefore you should consider every body a residence or temple of the Lord. By such vision you will satisfy the Lord. You should not angrily kill these living entities in the forms of trees.

As stated in Bhagavad-gītā and confirmed by all the Vedic scriptures, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] the Supersoul is situated within everyone's heart. Therefore, since everyone's body is the residence of the Supreme Lord, one should not destroy the body because of unnecessary envy. That will dissatisfy the Supersoul. Soma told the Pracetās that because they had tried to satisfy the Supersoul, now they should not displease Him.

TEXT 14

yaḥ samutpatitaṁ deha

ākāśān manyum ulbaṇam

ātma-jijñāsayā yacchet

sa guṇān ativartate

SYNONYMS

yaḥ-anyone who; samutpatitam-suddenly awakened; dehe-in the body; ākāśāt-from the sky; manyum-anger; ulbaṇam-powerful; ātma-jijñāsayā-by inquiry into spiritual realization or self-realization; yacchet-subdues; saḥ-that person; guṇān-the modes of material nature; ativartate-transcends.

One who inquires into self-realization and thus subdues his powerful anger-which awakens suddenly in the body as if falling from the sky-transcends the influence of the modes of material nature.

When one becomes angry, he forgets himself and his situation, but if one is able to consider his situation by knowledge, one transcends the influence of the modes of material nature. One is always a servant of lusty desires, anger, greed, illusion, envy and so forth, but if one obtains sufficient strength in spiritual advancement, one can control them. One who obtains such control will always be transcendentally situated, untouched by the modes of material nature. This is only possible when one fully engages in the service of the Lord. As the Lord says in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāḥ

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the spiritual platform." By engaging one in devotional service, the Kṛṣṇa consciousness movement keeps one always transcendental to anger, greed, lust, envy and so forth. One must perform devotional service because otherwise one will become victimized by the modes of material nature.

TEXT 15

alaṁ dagdhair drumair dīnaiḥ

khilānāṁ śivam astu vaḥ

vārkṣī hy eṣā varā kanyā

patnītve pratigṛhyatām

SYNONYMS

alam-enough; dagdhaiḥ-with burning; drumaiḥ-the trees; dīnaiḥ-poor; khilānām-of the remainder of the trees; śivam-all good fortune; astu-let there be; vaḥ-of you; vārkṣī-raised by the trees; hi-indeed; eṣā-this; varā-choice; kanyā-daughter; patnītve-into wifehood; pratigṛhyatām-let her be accepted.

There is no need to burn these poor trees any longer. Let whatever trees still remain be happy. Indeed, you should also be happy. Now, here is a beautiful, well-qualified girl named Māriṣā, who was raised by the trees as their daughter. You may accept this beautiful girl as your wife.

TEXT 16

ity āmantrya varārohāṁ

kanyām āpsarasīṁ nṛpa

somo rājā yayau dattvā

te dharmeṇopayemire

SYNONYMS

iti-thus; āmantrya-addressing; vara-ārohām-possessing high, beautiful hips; kanyām-the girl; āpsarasīm-born of an Apsarā; nṛpa-O King; somaḥ-Soma, the predominating deity of the moon; rājā-the king; yayau-returned; dattvā-delivering; te-they; dharmeṇa-according to religious principles; upayemire-married.

Śukadeva Gosvāmī continued: My dear King, after thus pacifying the Pracetās, Soma, the king of the moon, gave them the beautiful girl born of Pramlocā Apsarā. The Pracetās all received Pramlocā's daughter, who had high, very beautiful hips, and married her according to the religious system.

TEXT 17

tebhyas tasyāṁ samabhavad

dakṣaḥ prācetasaḥ kila

yasya prajā-visargeṇa

lokā āpūritās trayaḥ

SYNONYMS

tebhyaḥ-from all the Pracetās; tasyām-in her; samabhavat-was generated; dakṣaḥ-Dakṣa, the expert in begetting children; prācetasaḥ-the son of the Pracetās; kila-indeed; yasya-of whom; prajā-visargeṇa-by the generation of living entities; lokāḥ-the worlds; āpūritāḥ-filled; trayaḥ-three.

In the womb of that girl the Pracetās all begot a son named Dakṣa, who filled the three worlds with living entities.

Dakṣa was first born during the reign of Svāyambhuva Manu, but because of offending Lord Śiva he was punished by having the head of a goat substituted for his own head. Thus insulted, he had to give up that body, and in the sixth manvantara, called the Cākṣuṣa manvantara, he was born of the womb of Māriṣā as Dakṣa. In this connection Śrīla Viśvanātha Cakravartī Ṭhākura quotes this verse:

cākṣuṣe tv antare prāpte
prāk-sarge kāla-vidrute
yaḥ sasarja prajā iṣṭāḥ
sa dakṣo daiva-coditaḥ

"His previous body had been destroyed, but he, the same Dakṣa, inspired by the supreme will, created all the desired living entities in the Cākṣuṣa manvantara." (Bhāg. 4.30.49) Thus Dakṣa regained his previous opulence and again begot thousands and millions of children to fill the three worlds.

TEXT 18

yathā sasarja bhūtāni

dakṣo duhitṛ-vatsalaḥ

retasā manasā caiva

tan mamāvahitaḥ śṛṇu

SYNONYMS

yathā-as; sasarja-created; bhūtāni-the living entities; dakṣaḥ-Dakṣa; duhitṛ-vatsalaḥ-who is very affectionate to his daughters; retasā-by semen; manasā-by the mind; ca-also; eva-indeed; tat-that; mama-from me; avahitaḥ-being attentive; śṛṇu-please hear.

Śukadeva Gosvāmī continued: Please hear from me with great attention how Prajāpati Dakṣa, who was very affectionate to his daughters, created different types of living entities through his semen and through his mind.

The word duhitṛ-vatsalaḥ indicates that all the prajās were born from Dakṣa's daughters. Śrīla Viśvanātha Cakravartī Ṭhākura says that apparently Dakṣa had no son.

TEXT 19

manasaivāsṛjat pūrvaṁ

prajāpatir imāḥ prajāḥ

devāsura-manuṣyādīn

nabhaḥ-sthala-jalaukasaḥ

SYNONYMS

manasā-by the mind; eva-indeed; asṛjat-created; pūrvam-in the beginning; prajāpatiḥ-the prajāpati (Dakṣa); imāḥ-these; prajāḥ-living entities; deva-the demigods; asura-the demons; manuṣya-ādīn-and other living entities, headed by the human beings; nabhaḥ-in the skies; sthala-on the land; jala-or within the water; okasaḥ-who have their abodes.

With his mind, Prajāpati Dakṣa first created all kinds of demigods, demons, human beings, birds, beasts, aquatics and so on.

TEXT 20

tam abṛṁhitam ālokya

prajā-sargaṁ prajāpatiḥ

vindhya-pādān upavrajya

so 'carad duṣkaraṁ tapaḥ

SYNONYMS

tam-that; abṛṁhitam-not increasing; ālokya-seeing; prajā-sargam-the creation of the living entities; prajāpatiḥ-Dakṣa, the generator of living entities; vindhya-pādān-the mountains near the Vindhya mountain range; upavrajya-going to; saḥ-he; acarat-executed; duṣkaram-very difficult; tapaḥ-austerities.

But when Prajāpati Dakṣa saw that he was not properly generating all kinds of living entities, he approached a mountain near the Vindhya mountain range, and there he executed very difficult austerities.

TEXT 21

tatrāghamarṣaṇaṁ nāma

tīrthaṁ pāpa-haraṁ param

upaspṛśyānusavanaṁ

tapasātoṣayad dharim

SYNONYMS

tatra-there; aghamarṣaṇam-Aghamarṣaṇa; nāma-named; tīrtham-the holy place; pāpa-haram-suitable for destroying all sinful reactions; param-best; upaspṛśya-performing ācamana and bathing; anusavanam-regularly; tapasā-by austerity; atoṣayat-caused pleasure; harim-to the Supreme Personality of Godhead.

Near that mountain was a very holy place named Aghamarṣaṇa. There Prajāpati Dakṣa executed ritualistic ceremonies and satisfied the Supreme Personality of Godhead, Hari, by engaging in great austerities to please Him.

TEXT 22

astauṣīd dhaṁsa-guhyena

bhagavantam adhokṣajam

tubhyaṁ tad abhidhāsyāmi

kasyātuṣyad yathā hariḥ

SYNONYMS

astauṣīt-satisfied; haṁsa-guhyena-by the celebrated prayers known as Haṁsa-guhya; bhagavantam-the Supreme Personality of Godhead; adhokṣajam-who is beyond the reach of the senses; tubhyam-unto you; tat-that; abhidhāsyāmi-I shall explain; kasya-with Dakṣa, the prajāpati; atuṣyat-was satisfied; yathā-how; hariḥ-the Supreme Personality of Godhead.

My dear King, I shall fully explain to you the Haṁsa-guhya prayers, which were offered to the Supreme Personality of Godhead by Dakṣa, and I shall explain how the Lord was pleased with him for those prayers.

It is to be understood that the Haṁsa-guhya prayers were not composed by Dakṣa, but were existing in the Vedic literature.

TEXT 23

śrī-prajāpatir uvāca

namaḥ parāyāvitathānubhūtaye

guṇa-trayābhāsa-nimitta-bandhave

adṛṣṭa-dhāmne guṇa-tattva-buddhibhir

nivṛtta-mānāya dadhe svayambhuve

SYNONYMS

śrī-prajāpatiḥ uvāca-the prajāpati Dakṣa said; namaḥ-all respectful obeisances; parāya-unto the Transcendence; avitatha-correct; anubhūtaye-unto Him whose spiritual potency brings about realization of Him; guṇa-traya-of the three material modes of nature; ābhāsa-of the living entities who have the appearance; nimitta-and of the material energy; bandhave-unto the controller; adṛṣṭa-dhāmne-who is not perceived in His abode; guṇa-tattva-buddhibhiḥ-by the conditioned souls whose poor intelligence dictates that real truth is found in the manifestations of the three modes of material nature; nivṛtta-mānāya-who has surpassed all material measurements and calculations; dadhe-I offer; svayambhuve-unto the Supreme Lord, who is manifest with no cause.

Prajāpati Dakṣa said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him.

The transcendental position of the Supreme Personality of Godhead is explained herewith. He is not perceivable by the conditioned souls, who are accustomed to material vision and cannot understand that the Supreme Personality of Godhead exists in His abode, which is beyond that vision. Even if a materialistic person could count all the atoms in the universe, he would still be unable to understand the Supreme Personality of Godhead. As confirmed in Brahma-saṁhitā (5.34):

panthās tu koṭi-śata-vatsara-saṁpragamyo
vāyor athāpi manaso muni-puṅgavānām
so 'py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The conditioned souls may try to understand the Supreme Personality of Godhead for many billions of years through their mental speculative processes, traveling at the speed of the mind or the wind, but still the Absolute Truth will remain inconceivable to them because a materialistic person cannot measure the length and breadth of the Supreme Personality of Godhead's unlimited existence. If the Absolute Truth is beyond measurement, one may ask, how can one realize Him? The answer is given here by the word svayambhuve: one may understand Him or not, but nevertheless He is existing in His own spiritual potency.

TEXT 24

na yasya sakhyaṁ puruṣo 'vaiti sakhyuḥ

sakhā vasan saṁvasataḥ pure 'smin

guṇo yathā guṇino vyakta-dṛṣṭes

tasmai maheśāya namaskaromi

SYNONYMS

na-not; yasya-whose; sakhyam-fraternity; puruṣaḥ-the living entity; avaiti-knows; sakhyuḥ-of the supreme friend; sakhā-the friend; vasan-living; saṁvasataḥ-of the one living with; pure-in the body; asmin-this; guṇaḥ-the object of sense perception; yathā-just like; guṇinaḥ-of its respective sense organ; vyakta-dṛṣṭeḥ-who oversees the material manifestation; tasmai-unto Him; mahā-īśāya-unto the supreme controller; namaskaromi-I offer my obeisances.

As the sense objects [form, taste, touch, smell and sound] cannot understand how the senses perceive them, so the conditioned soul, although residing in his body along with the Supersoul, cannot understand how the supreme spiritual person, the master of the material creation, directs his senses. Let me offer my respectful obeisances unto that Supreme Person, who is the supreme controller.

The individual soul and the Supreme Soul live together within the body. This is confirmed in the Upaniṣads by the analogy that two friendly birds live in one tree-one bird eating the fruit of the tree and the other simply witnessing and directing. Although the individual living being, who is compared to the bird that is eating, is sitting with his friend the Supreme Soul, the individual living being cannot see Him. Actually the Supersoul is directing the workings of his senses in the enjoyment of sense objects, but as these sense objects cannot see the senses, the conditioned soul cannot see the directing soul. The conditioned soul has desires, and the Supreme Soul fulfills them, but the conditioned soul is unable to see the Supreme Soul. Thus Prajāpati Dakṣa offers his obeisances to the Supreme Soul, the Supersoul, even though unable to see Him. Another example given is that although ordinary citizens work under the direction of the government, they cannot understand how they are being governed or what the government is. In this regard, Madhvācārya quotes the following verse from the Skanda Purāṇa:

yathā rājñaḥ priyatvaṁ tu
bhṛtyā vedena cātmanaḥ
tathā jīvo na yat-sakhyaṁ
vetti tasmai namo 'stu te

"As the various servants in the different departments of big establishments cannot see the supreme managing director under whom they are working, the conditioned souls cannot see the supreme friend sitting within their bodies. Let us therefore offer our respectful obeisances unto the Supreme, who is invisible to our material eyes."

TEXT 25

deho 'savo 'kṣā manavo bhūta-mātrām

ātmānam anyaṁ ca viduḥ paraṁ yat

sarvaṁ pumān veda guṇāṁś ca taj-jño

na veda sarva-jñam anantam īḍe

SYNONYMS

dehaḥ-this body; asavaḥ-the life airs; akṣāḥ-the different senses; manavaḥ-the mind, understanding, intellect and ego; bhūta-mātrām-the five gross material elements and the sense objects (form, taste, sound and so on); ātmānam-themselves; anyam-any other; ca-and; viduḥ-know; param-beyond; yat-that which; sarvam-everything; pumān-the living being; veda-knows; guṇān-the qualities of the material nature; ca-and; tat-jñaḥ-knowing those things; na-not; veda-knows; sarva-jñam-unto the omniscient; anantam-the unlimited; īḍe-I offer my respectful obeisances.

Because they are only matter, the body, the life airs, the external and internal senses, the five gross elements and the subtle sense objects [form, taste, smell, sound and touch] cannot know their own nature, the nature of the other senses or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him.

Material scientists can make an analytical study of the physical elements, the body, the senses, the sense objects and even the air that controls the vital force, but still they cannot understand that above all these is the real spirit soul. In other words, the living entity, because of his being a spirit soul, can understand all the material objects, or, when self-realized, he can understand the Paramātmā, upon whom yogīs meditate. Nevertheless, the living being, even if advanced, cannot understand the Supreme Being, the Personality of Godhead, for He is ananta, unlimited, in all six opulences.

TEXT 26

yadoparāmo manaso nāma-rūpa-

rūpasya dṛṣṭa-smṛti-sampramoṣāt

ya īyate kevalayā sva-saṁsthayā

haṁsāya tasmai śuci-sadmane namaḥ

SYNONYMS

yadā-when in trance; uparāmaḥ-complete cessation; manasaḥ-of the mind; nāma-rūpa-material names and forms; rūpasya-of that by which they appear; dṛṣṭa-of material vision; smṛti-and of remembrance; sampramoṣāt-due to the destruction; yaḥ-who (the Supreme Personality of Godhead); īyate-is perceived; kevalayā-with spiritual; sva-saṁsthayā-His own original form; haṁsāya-unto the supreme pure; tasmai-unto Him; śuci-sadmane-who is realized only in the pure state of spiritual existence; namaḥ-I offer my respectful obeisances.

When one's consciousness is completely purified of the contamination of material existence, gross and subtle, without being agitated as in the working and dreaming states, and when the mind is not dissolved as in suṣupti, deep sleep, one comes to the platform of trance. Then one's material vision and the memories of the mind, which manifests names and forms, are vanquished. Only in such a trance is the Supreme Personality of Godhead revealed. Thus let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is seen in that uncontaminated, transcendental state.

There are two stages of God realization. One is called sujñeyam, or very easily understood (generally by mental speculation), and the other is called durjñeyam, understood only with difficulty. Paramātmā realization and Brahman realization are considered sujñeyam, but realization of the Supreme Personality of Godhead is durjñeyam. As described here, one attains the ultimate realization of the Personality of Godhead when one gives up the activities of the mind-thinking, feeling and willing-or, in other words, when mental speculation stops. This transcendental realization is above susupti, deep sleep. In our gross conditional stage we perceive things through material experience and remembrance, and in the subtle stage we perceive the world in dreams. The process of vision also involves remembrance and also exists in a subtle form. Above gross experience and dreams is susupti, deep sleep, and when one comes to the completely spiritual platform, transcending deep sleep, he attains trance, viśuddha-sattva, or vasudeva-sattva, in which the Personality of Godhead is revealed.

Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234] as long as one is situated in duality, on the sensual platform, gross or subtle, realization of the original Personality of Godhead is impossible. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: but when one engages his senses in the service of the Lord-specifically, when one engages the tongue in chanting the Hare Kṛṣṇa mantra and tasting only Kṛṣṇa prasāda with a spirit of service-the Supreme Personality of Godhead is revealed. This is indicated in this verse by the word śuci-sadmane. Śuci means purified. By the spirit of rendering service with one's senses, one's entire existence becomes śuci-sadma, the platform of uncontaminated purity. Dakṣa therefore offers his respectful obeisances unto the Supreme Personality of Godhead, who is revealed on the platform of śuci-sadma. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following prayer by Lord Brahmā from the Śrīmad-Bhāgavatam (10.14.6): tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ. "One whose heart has become completely purified, my Lord, can understand the transcendental qualities of Your Lordship and can understand the greatness of Your activities."

TEXTS 27–28

manīṣiṇo 'ntar-hṛdi sanniveśitaṁ

sva-śaktibhir navabhiś ca trivṛdbhiḥ

vahniṁ yathā dāruṇi pāñcadaśyaṁ

manīṣayā niṣkarṣanti gūḍham

sa vai mamāśeṣa-viśeṣa-māyā-

niṣedha-nirvāṇa-sukhānubhūtiḥ

sa sarva-nāmā sa ca viśva-rūpaḥ

prasīdatām aniruktātma-śaktiḥ

SYNONYMS

manīṣiṇaḥ-great learned brāhmaṇas performing ritualistic ceremonies and sacrifices; antaḥ-hṛdi-within the core of the heart; sanniveśitam-being situated; sva-śaktibhiḥ-with His own spiritual potencies; navabhiḥ-also with the nine different material potencies (the material nature, the total material energy, the ego, the mind and the five objects of the senses); ca-and (the five gross material elements and the ten acting and knowledge-gathering senses); trivṛdbhiḥ-by the three material modes of nature; vahnim-fire; yathā-just like; dāruṇi-within wood; pāñcadaśyam-produced by chanting the fifteen hymns known as Sāmidhenī mantras; manīṣayā-by purified intelligence; niṣkarṣanti-extract; gūḍham-although not manifesting; saḥ-that Supreme Personality of Godhead; vai-indeed; mama-toward me; aśeṣa-all; viśeṣa-varieties; māyā-of the illusory energy; niṣedha-by the process of negation; nirvāṇa-of liberation; sukha-anubhūtiḥ-who is realized by transcendental bliss; saḥ-that Supreme Personality of Godhead; sarva-nāmā-who is the source of all names; saḥ-that Supreme Personality of Godhead; ca-also; viśva-rūpaḥ-the gigantic form of the universe; prasīdatām-may He be merciful; anirukta-inconceivable; ātma-śaktiḥ-the reservoir of all spiritual potencies.

Just as great learned brāhmaṇas who are expert in performing ritualistic ceremonies and sacrifices can extract the fire dormant within wooden fuel by chanting the fifteen Sāmidhenī mantras, thus proving the efficacy of the Vedic mantras, so those who are actually advanced in consciousness-in other words, those who are Kṛṣṇa conscious-can find the Supersoul, who by His own spiritual potency is situated within the heart. The heart is covered by the three modes of material nature and the nine material elements [material nature, the total material energy, the ego, the mind and the five objects of sense gratification], and also by the five material elements and the ten senses. These twenty-seven elements constitute the external energy of the Lord. Great yogīs meditate upon the Lord, who is situated as the Supersoul, Paramātmā, within the core of the heart. May that Supersoul be pleased with me. The Supersoul is realized when one is eager for liberation from the unlimited varieties of material life. One actually attains such liberation when he engages in the transcendental loving service of the Lord and realizes the Lord because of his attitude of service. The Lord may be addressed by various spiritual names, which are inconceivable to the material senses. When will that Supreme Personality of Godhead be pleased with me?

In his commentary to this verse, Śrīla Viśvanātha Cakravartī Ṭhākura uses the word durvijñeyam, which means "very difficult to realize." The pure stage of existence is described in Bhagavad-gītā (7.28), wherein Kṛṣṇa says:

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination."

Elsewhere in Bhagavad-gītā (9.14) the Lord says:

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

"Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion."

One can understand the Supreme Personality of Godhead after transcending all material impediments. Therefore Lord Kṛṣṇa also says in the Gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

To understand Kṛṣṇa, the Supreme Personality of Godhead, one must undergo severe penances and austerities, but since the path of devotional service is perfect, by following this process one can very easily come to the spiritual platform and understand the Lord. This, too, is confirmed in Bhagavad-gītā (18.55), wherein Kṛṣṇa says:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

Thus although the subject matter is durvijñeyam, extremely difficult to understand, it becomes easy if one follows the prescribed method. Coming in touch with the Supreme Personality of Godhead is possible through pure devotional service, which begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura quotes a verse from Śrīmad-Bhāgavatam (2.8.5): praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham. The process of hearing and chanting enters the core of the heart, and in this way one becomes a pure devotee. By continuing this process, one comes to the stage of transcendental love, and then he appreciates the transcendental name, form, qualities and pastimes of the Supreme Personality of Godhead. In other words, a pure devotee, by devotional service, is able to see the Supreme Personality of Godhead despite many material impediments, which are all various energies of the Supreme Personality of Godhead. Easily making his way through these impediments, a devotee comes directly in contact with the Supreme Personality of Godhead. After all, the material impediments described in these verses are but various energies of the Lord. When a devotee is eager to see the Supreme Personality of Godhead, he prays to the Lord:

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

"O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet." Being pleased with the devotee, the Lord turns all his material impediments into spiritual service. In this connection Śrīla Viśvanātha Cakravartī Ṭhākura quotes a verse from the Viṣṇu Purāṇa:

hlādinī sandhinī samvit
tvayy ekā sarva-saṁsthitau
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

In the material world, the spiritual energy of the Supreme Personality of Godhead is manifested as tāpa-karī, which means "causing miseries." Everyone hankers for happiness, but although happiness originally comes from the pleasure potency of the Supreme Personality of Godhead, in the material world, because of material activities, the pleasure potency of the Lord becomes a source of miseries (hlāda-tāpa-karī). False happiness in the material world is the source of distress, but when one's endeavors for happiness are redirected toward the satisfaction of the Supreme Personality of Godhead, this tāpa-karī element of misery is vanquished. An example given in this connection is that extracting fire from wood is certainly difficult, but when the fire comes out it burns the wood to ashes. In other words, experiencing the Supreme Personality of Godhead is extremely difficult for those devoid of devotional service, but everything becomes easier for a devotee, and thus he can very easily meet the Supreme Lord.

Here the prayers say that the form of the Lord is beyond the jurisdiction of material form and is therefore inconceivable. A devotee prays, however, "My dear Lord, be pleased with me so that I may very easily see Your transcendental form and potency." Nondevotees try to understand the Supreme Brahman by discussions of neti neti. Niṣedha-nirvāṇa-sukhānubhūtiḥ: a devotee, however, simply by chanting the holy name of the Lord, avoids such laborious speculations and realizes the existence of the Lord very easily.

TEXT 29

yad yan niruktaṁ vacasā nirūpitaṁ

dhiyākṣabhir vā manasota yasya

mā bhūt svarūpaṁ guṇa-rūpaṁ hi tat tat

sa vai guṇāpāya-visarga-lakṣaṇaḥ

SYNONYMS

yat yat-whatever; niruktam-expressed; vacasā-by words; nirūpitam-ascertained; dhiyā-by so-called meditation or intelligence; akṣabhiḥ-by the senses; vā-or; manasā-by the mind; uta-certainly; yasya-of whom; mā bhūt-may not be; sva-rūpam-the actual form of the Lord; guṇa-rūpam-consisting of the three qualities; hi-indeed; tat tat-that; saḥ-that Supreme Personality of Godhead; vai-indeed; guṇa-apāya-the cause of the annihilation of everything made of the material modes of nature; visarga-and the creation; lakṣaṇaḥ-appearing as.

Anything expressed by material vibrations, anything ascertained by material intelligence and anything experienced by the material senses or concocted within the material mind is but an effect of the modes of material nature and therefore has nothing to do with the real nature of the Supreme Personality of Godhead. The Supreme Lord is beyond the creation of this material world, for He is the source of the material qualities and creation. As the cause of all causes, He exists before the creation and after the creation. I wish to offer my respectful obeisances unto Him.

One who manufactures names, forms, qualities or paraphernalia pertaining to the Supreme Personality of Godhead cannot understand Him, since He is beyond creation. The Supreme Lord is the creator of everything, and this means that He existed when there was no creation. In other words, His name, form and qualities are not materially created entities; they are transcendental always. Therefore by our material concoctions, vibrations and thoughts we cannot ascertain the Supreme Lord. This is explained in the verse ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234].

Prācetasa, Dakṣa, herein offers prayers unto the Transcendence, not to anyone within the material creation. Only fools and rascals think God a material creation. This is confirmed by the Lord Himself in Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." Therefore, one must receive knowledge from a person to whom the Lord has revealed Himself; there is no value in creating an imaginary name or form for the Lord. Śrīpāda Śaṅkarācārya was an impersonalist, but nevertheless he said, nārāyaṇaḥ paro 'vyaktāt: Nārāyaṇa, the Supreme Personality of Godhead, is not a person of the material world. We cannot assign Nārāyaṇa a material designation, as the foolish attempt to do when they speak of daridra-nārāyaṇa (poor Nārāyaṇa). Nārāyaṇa is always transcendental, beyond this material creation. How can He become daridra-nārāyaṇa? Poverty is found within this material world, but in the spiritual world, there is no such thing as poverty. Therefore the idea of daridra-nārāyaṇa is merely a concoction.

Dakṣa very carefully points out that material designations cannot be names of the worshipable Lord: yad yan niruktaṁ vacasā nirūpitam. Nirukta refers to the Vedic dictionary. One cannot properly understand the Supreme Personality of Godhead merely by picking up expressions from a dictionary. In praying to the Lord, Dakṣa does not wish material names and forms to be the objects of his worship; rather, he wants to worship the Lord, who existed before the creation of material dictionaries and names. As confirmed in the Vedas, yato vāco nivartante/ aprāpya manasā saha: the name, form, attributes and paraphernalia of the Lord cannot be ascertained through a material dictionary. However, if one reaches the transcendental platform of understanding the Supreme Personality of Godhead, he becomes well acquainted with everything, material and spiritual. This is confirmed in another Vedic mantra: tam eva viditvāti mṛtyum eti. If one can somehow or other, by the grace of the Lord, understand the transcendental position of the Lord, one becomes eternal. This is further confirmed by the Lord Himself in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Simply by understanding the Supreme Lord, one goes beyond birth, death, old age and disease. Śrīla Śukadeva Gosvāmī therefore advised Mahārāja Parīkṣit in Śrīmad-Bhāgavatam (2.1.5):

tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam

"O descendant of King Bharata, one who desires to be free from all miseries must hear, glorify and also remember the Personality of Godhead. who is the Supersoul, the controller and the savior from all miseries."

TEXT 30

yasmin yato yena ca yasya yasmai

yad yo yathā kurute kāryate ca

parāvareṣāṁ paramaṁ prāk prasiddhaṁ

tad brahma tad dhetur ananyad ekam

SYNONYMS

yasmin-in whom (the Supreme Personality of Godhead or the supreme place of repose); yataḥ-from whom (everything emanates); yena-by whom (everything is enacted); ca-also; yasya-to whom everything belongs; yasmai-to whom (everything is offered); yat-which; yaḥ-who; yathā-as; kurute-executes; kāryate-is performed; ca-also; para-avareṣām-of both, in the material and spiritual existence; paramam-the supreme; prāk-the origin; prasiddham-well known to everyone; tat-that; brahma-the Supreme Brahman; tat hetuḥ-the cause of all causes; ananyat-having no other cause; ekam-one without a second.

The Supreme Brahman, Kṛṣṇa, is the ultimate resting place and source of everything. Everything is done by Him, everything belongs to Him, and everything is offered to Him. He is the ultimate objective, and whether acting or causing others to act, He is the ultimate doer. There are many causes, high and low, but since He is the cause of all causes, He is well known as the Supreme Brahman who existed before all activities. He is one without a second and has no other cause. I therefore offer my respects unto Him.

The Supreme Personality of Godhead, Kṛṣṇa, is the original cause, as confirmed in Bhagavad-gītā (ahaṁ sarvasya prabhavaḥ). Even this material world, which is conducted under the modes of material nature, is caused by the Supreme Personality of Godhead, who therefore also has an intimate relationship with the material world. If the material world were not a part of His body, the Supreme Lord, the supreme cause, would be incomplete. Therefore we hear, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: [Bg. 7.19] if one knows that Vāsudeva is the original cause of all causes, he becomes a perfect mahātmā.

The Brahma-saṁhitā (5.1) declares:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." The Supreme Brahman (tad brahma) is the cause of all causes, but He has no cause. Anādir ādir govindaḥ sarva-kāraṇa-kāraṇam: [Bs. 5.1] Govinda, Kṛṣṇa, is the original cause of all causes, but He has no cause for His appearance as Govinda. Govinda expands in multifarious forms, but nevertheless they are one. As confirmed by Madhvācārya, ananyaḥ sadṛśābhāvād eko rūpādy-abhedataḥ: Kṛṣṇa has no cause nor any equal, and He is one because His various forms, as svāṁśa and vibhinnāṁśa, are nondifferent from Himself.

TEXT 31

yac-chaktayo vadatāṁ vādināṁ vai

vivāda-saṁvāda-bhuvo bhavanti

kurvanti caiṣāṁ muhur ātma-mohaṁ

tasmai namo 'nanta-guṇāya bhūmne

SYNONYMS

yat-śaktayaḥ-whose multifarious potencies; vadatām-speaking different philosophies; vādinām-of the speakers; vai-indeed; vivāda-of argument; saṁvāda-and agreement; bhuvaḥ-the causes; bhavanti-are; kurvanti-create; ca-and; eṣām-of them (the theorists); muhuḥ-continuously; ātma-moham-bewilderment regarding the existence of the soul; tasmai-unto Him; namaḥ-my respectful obeisances; ananta-unlimited; guṇāya-possessing transcendental attributes; bhūmne-the all-pervading Godhead.

Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.

Since time immemorial or since the creation of the cosmic manifestation, the conditioned souls have formed various parties of philosophical speculation, but this is not true of the devotees. Nondevotees have different ideas of creation, maintenance and annihilation, and therefore they are called vādīs and prativādīs-proponents and counterproponents. It is understood from the statement of Mahābhārata that there are many munis, or speculators:

tarko 'pratiṣṭhaḥ śrutayo vibhinnā
nāsāv ṛṣir yasya mataṁ na bhinnam

All speculators must disagree with other speculators; otherwise, why should there be so many opposing parties concerned with ascertaining the supreme cause?

Philosophy means finding the ultimate cause. As Vedānta-sūtra very reasonably says, athāto brahma jijñāsā: human life is meant for understanding the ultimate cause. Devotees accept that the ultimate cause is Kṛṣṇa because this conclusion is supported by all Vedic literature and also by Kṛṣṇa Himself, who says, ahaṁ sarvasya prabhavaḥ: "I am the source of everything." Devotees have no problem understanding the ultimate cause of everything, but nondevotees must face many opposing elements because everyone who wants to be a prominent philosopher invents his own way. In India there are many parties of philosophers, such as the dvaita-vādīs, advaita-vādīs, vaiśeṣikas, mīmāṁsakas, Māyāvādīs and svabhāva-vādīs, and each of them opposes the others. Similarly, in the Western countries there are also many philosophers with different views of creation, life, maintenance and annihilation. Thus it is undoubtedly a fact that there are countless philosophers throughout the world, each of them contradicting the others.

Now, one might ask why there are so many philosophers if the ultimate goal of philosophy is one. Undoubtedly the ultimate cause is one-the Supreme Brahman. As Arjuna told Kṛṣṇa in Bhagavad-gītā (10.12):

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." Nondevotee speculators, however, do not accept an ultimate cause (sarva-kāraṇa-kāraṇam [Bs. 5.1]). Because they are ignorant and bewildered concerning the soul and its activities, even though some of them have a vague idea of the soul, many controversies arise, and the philosophical speculators can never reach a conclusion. All of these speculators are envious of the Supreme Personality of Godhead, and as Kṛṣṇa says in Bhagavad-gītā (16.19–20):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." Because of their envy of the Supreme Personality of Godhead, nondevotees are born in demoniac families life after life. They are great offenders, and because of their offenses the Supreme Lord keeps them always bewildered. Kurvanti caiṣāṁ muhur ātma-moham: the Lord, the Supreme Personality of Godhead, purposely keeps them in darkness (ātma-moham).

The great authority Parāśara, the father of Vyāsadeva, explains the Supreme Personality of Godhead thus:

jñāna-śakti-balaiśvarya-
vīrya-tejāṁsy aśeṣataḥ
bhagavac-chabda-vācyāni
vinā heyair guṇādibhiḥ

The demoniac speculators cannot understand the transcendental qualities, form, pastimes, strength, knowledge and opulence of the Supreme Personality of Godhead, which are all free from material contamination (vinā heyair guṇādibhiḥ). These speculators are envious of the existence of the Lord. Jagad āhur anīśvaram: their conclusion is that the entire cosmic manifestation has no controller, but is just working naturally. Thus they are kept in constant darkness, birth after birth, and cannot understand the real cause of all causes. This is the reason why there are so many schools of philosophical speculation.

TEXT 32

astīti nāstīti ca vastu-niṣṭhayor

eka-sthayor bhinna-viruddha-dharmaṇoḥ

avekṣitaṁ kiñcana yoga-sāṅkhyayoḥ

samaṁ paraṁ hy anukūlaṁ bṛhat tat

SYNONYMS

asti-there is; iti-thus; na-not; asti-there is; iti-thus; ca-and; vastu-niṣṭhayoḥ-professing knowledge of the ultimate cause; eka-sthayoḥ-with one and the same subject matter, establishing Brahman; bhinna-demonstrating different; viruddha-dharmaṇoḥ-and opposing characteristics; avekṣitam-perceived; kiñcana-that something which; yoga-sāṅkhyayoḥ-of mystic yoga and the Sāṅkhya philosophy (analysis of the ways of nature); samam-the same; param-transcendental; hi-indeed; anukūlam-dwelling place; bṛhat tat-that ultimate cause.

There are two parties-namely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga. The Sāṅkhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme cause-whether Bhagavān, Paramātmā or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances.

Actually there are two sides to this argument. Some say that the Absolute has no form (nirākāra), and others say that the Absolute has a form (sākāra). Therefore the word form is the common factor, although some accept it (asti or astika) whereas others try to negate it (nāsti or nāstika). Since the devotee considers the word "form" (ākāra) the common factor for both, he offers his respectful obeisances to the form, although others may go on arguing about whether the Absolute has a form or not.

In this verse the word yoga-sāṅkhyayoḥ is very important. Yoga means bhakti-yoga because yogīs also accept the existence of the all-pervading Supreme Soul and try to see that Supreme Soul within their hearts. As stated in Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. The devotee tries to come directly in touch with the Supreme Personality of Godhead, whereas the yogī tries to find the Supersoul within the heart by meditation. Thus, both directly and indirectly, yoga means bhakti-yoga. Sāṅkhya, however, means physical study of the cosmic situation through speculative knowledge. This is generally known as jñāna-śāstra. The Sāṅkhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways. Brahmeti paramātmeti bhagavān iti śabdyate: the Absolute Truth is one, but some accept Him as impersonal Brahman, some as the Supersoul existing everywhere, and some as Bhagavān, the Supreme Personality of Godhead. The central point is the Absolute Truth.

Although the impersonalists and personalists fight with one another, they focus upon the same Parabrahman, the same Absolute Truth. In the yoga-śāstras, Kṛṣṇa is described as follows: kṛṣṇaṁ piśaṅgāmbaram ambujekṣaṇaṁ catur-bhujaṁ śaṅkha-gadādy-udāyudham. Thus the pleasing appearance of the Supreme Personality of Godhead's bodily features, His limbs and His dress are described. The sāṅkhya-śāstra, however, denies the existence of the Lord's transcendental form. The sāṅkhya-śāstra says that the Supreme Absolute Truth has no hands, no legs and no name: hy anāma-rūpa-guṇa-pāṇi-pādam acakṣur aśrotram ekam advitīyam api nāma-rūpādikaṁ nāsti. The Vedic mantras say, apāṇi-pādo javano grahītā: the Supreme Lord has no legs and hands, but He can accept whatever is offered to Him. Actually such statements accept that the Supreme has hands and legs, but deny that He has material hands and legs. This is why the Absolute is called aprākṛta. Kṛṣṇa, the Supreme Personality of Godhead, has a sac-cid-ānanda-vigraha [Bs. 5.1], a form of eternity, knowledge and bliss, not a material form. The Sāṅkhyites, or jñānīs, deny the material form, and the devotees also know very well that the Absolute Truth, Bhagavān, has no material form.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs. 5.1]

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." The conception of the Absolute without hands and legs and the conception of the Absolute with hands and legs are apparently contradictory, but they both coincide with the same truth about the Supreme Absolute Person. Therefore the word vastu-niṣṭhayoḥ, which is used herein, indicates that both the yogīs and Sāṅkhyites have faith in the reality, but are arguing about it from the different viewpoints of material and spiritual identities. Parabrahman, or bṛhat, is the common point. The Sāṅkhyites and yogīs are both situated in that same Brahman, but they differ because of different angles of vision.

The directions given by the bhakti-śāstra point one in the perfect direction because the Supreme Personality of Godhead says in Bhagavad-gītā, bhaktyā mām abhijānāti: [Bg. 18.55] "Only by devotional service am I to be known." The bhaktas know that the Supreme Person has no material form, whereas the jñānīs simply deny the material form. One should therefore take shelter of the bhakti-mārga, the path of devotion; then everything will be clear. Jñānīs concentrate on the virāṭ-rūpa, the gigantic universal form of the Lord. This is a good system in the beginning for those who are extremely materialistic, but there is no need to think continuously of the virāṭ-rūpa. When Arjuna was shown the virāṭ-rūpa of Kṛṣṇa, he saw it, but he did not want to see it perpetually. He therefore requested the Lord to return to His original form as two-armed Kṛṣṇa. In conclusion, learned scholars find no contradictions in the devotees' concentration upon the spiritual form of the Lord (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]). In this regard, Śrīla Madhvācārya says that less intelligent nondevotees think that their conclusion is the ultimate, but because devotees are completely learned, they can understand that the Supreme Personality of Godhead is the ultimate goal.

TEXT 33

yo 'nugrahārthaṁ bhajatāṁ pāda-mūlam

anāma-rūpo bhagavān anantaḥ

nāmāni rūpāṇi ca janma-karmabhir

bheje sa mahyaṁ paramaḥ prasīdatu

SYNONYMS

yaḥ-who (the Supreme Personality of Godhead); anugraha-artham-to show His causeless mercy; bhajatām-to the devotees who always render devotional service; pāda-mūlam-to His transcendental lotus feet; anāma-with no material name; rūpaḥ-or material form; bhagavān-the Supreme Personality of Godhead; anantaḥ-unlimited, all-pervading and eternally existing; nāmāni-transcendental holy names; rūpāṇi-His transcendental forms; ca-also; janma-karmabhiḥ-with His transcendental birth and activities; bheje-manifests; saḥ-He; mahyam-unto me; paramaḥ-the Supreme; prasīdatu-may He be merciful.

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.

In regard to the significant word anāma-rūpaḥ, Śrī Śrīdhara Svāmī says, prākṛta-nāma-rūpa-rahito 'pi. The word anāma, which means "having no name," indicates that the Supreme Personality of Godhead has no material name. Simply by chanting the name of Nārāyaṇa to call his son, Ajāmila attained salvation. This means that Nārāyaṇa is not an ordinary mundane name; it is nonmaterial. The word anāma, therefore, indicates that the names of the Supreme Lord do not belong to this material world. The vibration of the Hare Kṛṣṇa mahā-mantra is not a material sound, and similarly the form of the Lord and His appearance and activities are all nonmaterial. To show His causeless mercy to the devotees, as well as to the nondevotees, Kṛṣṇa, the Supreme Personality of Godhead, appears in this material world with names, forms and pastimes, all of which are transcendental. Unintelligent men who cannot understand this think that these names, forms and pastimes are material, and therefore they deny that He has a name or a form.

Considered with scrutiny, the conclusion of nondevotees, who say that God has no name, and that of devotees, who know that His name is not material, are practically the same. The Supreme Personality of Godhead has no material name, form, birth, appearance or disappearance, but nevertheless, He takes His birth (janma). As stated in Bhagavad-gītā (4.6):

ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

Although the Lord is unborn (aja) and His body never undergoes material changes, He nevertheless appears as an incarnation, maintaining Himself always in the transcendental stage (śuddha-sattva). Thus He exhibits His transcendental forms, names and activities. That is His special mercy toward His devotees. Others may continue merely arguing about whether the Absolute Truth has form or not, but when a devotee, by the grace of the Lord, sees the Lord personally, he becomes spiritually ecstatic.

Unintelligent persons say that the Lord does nothing. Actually He has nothing to do, but nevertheless He has to do everything, because without His sanction no one can do anything. The unintelligent, however, cannot see how He is working and how the entire material nature is working under His direction. His different potencies work perfectly.

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

(Śvetāśvatara Upaniṣad 6.8)

He has nothing to do personally, for since His potencies are perfect, everything is immediately done by His will. Persons to whom the Supreme Personality of Godhead is not revealed cannot see how He is working, and therefore they think that even if there is God, He has nothing to do or has no particular name.

Actually the Lord's name already exists because of His transcendental activities. The Lord is sometimes called guṇa-karma-nāma because He is named according to His transcendental activities. For example, Kṛṣṇa means "all-attractive." This is the Lord's name because His transcendental qualities make Him very attractive. As a small boy He lifted Govardhana Hill, and in His childhood He killed many demons. Such activities are very attractive, and therefore He is sometimes called Giridhārī, Madhusūdana, Agha-niṣūdana and so on. Because He acted as the son of Nanda Mahārāja, He is called Nanda-tanuja. These names already exist, but since nondevotees cannot understand the names of the Lord, He is sometimes called anāma, or nameless. This means that He has no material names. All His activities are spiritual, and therefore He has spiritual names.

Generally, less intelligent men are under the impression that the Lord has no form. Therefore He appears in His original form as Kṛṣṇa, sac-cid-ānanda-vigraha [Bs. 5.1], to carry out His mission of participating in the Battle of Kurukṣetra and pastimes to protect the devotees and vanquish the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). This is His mercy. For those who think that He has no form and no work to do, Kṛṣṇa comes to show that indeed He works. He works so gloriously that no one else can perform such uncommon acts. Although He appeared as a human being, He married 16,108 wives, which is impossible for a human being to do. The Lord performs such activities to show people how great He is, how affectionate He is and how merciful He is. Although His original name is Kṛṣṇa (kṛṣṇas tu bhagavān svayam), He acts in unlimited ways, and therefore according to His work He has many, many thousands of names.

TEXT 34

yaḥ prākṛtair jñāna-pathair janānāṁ

yathāśayaṁ deha-gato vibhāti

yathānilaḥ pārthivam āśrito guṇaṁ

sa īśvaro me kurutāṁ manoratham

SYNONYMS

yaḥ-who; prākṛtaiḥ-lower grade; jñāna-pathaiḥ-by the paths of worship; janānām-of all living entities; yathā-āśayam-according to the desire; deha-gataḥ-situated within the core of the heart; vibhāti-manifests; yathā-just as; anilaḥ-the air; pārthivam-earthly; āśritaḥ-receiving; guṇam-the quality (like flavor and color); saḥ-He; īśvaraḥ-the Supreme Personality of Godhead; me-my; kurutām-may He fulfill; manoratham-desire (for devotional service).

As the air carries various characteristics of the physical elements, like the aroma of a flower or colors resulting from a mixture of dust in the air, the Lord appears through lower systems of worship according to one's desires, although He appears as the demigods and not in His original form. What is the use of these other forms? May the original Supreme Personality of Godhead please fulfill my desires.

The impersonalists imagine the various demigods to be forms of the Lord. For example, the Māyāvādīs worship five demigods (pañcopāsanā). They do not actually believe in the form of the Lord, but for the sake of worship they imagine some form to be God. Generally they imagine a form of Viṣṇu, a form of Śiva, and forms of Gaṇeśa, the sun-god and Durgā. This is called pañcopāsanā. Dakṣa, however, wanted to worship not an imaginary form, but the supreme form of Lord Kṛṣṇa.

In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura describes the difference between the Supreme Personality of Godhead and an ordinary living being. As pointed out in a previous verse, sarvaṁ pumān veda guṇāṁś ca taj-jño na veda sarva jñam anantam īḍe: the omnipotent Supreme Lord knows everything, but the living being does not actually know the Supreme Personality of Godhead. As Kṛṣṇa says in Bhagavad-gītā, "I know everything, but no one knows Me." This is the difference between the Supreme Lord and an ordinary living being. In a prayer in Śrīmad-Bhāgavatam, Queen Kuntī says, "My dear Lord, You exist inside and outside, yet no one can see You."

The conditioned soul cannot understand the Supreme Personality of Godhead by speculative knowledge or by imagination. One must therefore know the Supreme Personality of Godhead by the grace of the Supreme Personality of Godhead. He reveals Himself, but He cannot be understood by speculation. As stated in Śrīmad-Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan

"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."

This is the verdict of the śāstra. An ordinary man may be a great philosopher and may speculate upon what the Absolute Truth is, what His form is and where He is existing, but be cannot understand these truths. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: one can understand the Supreme Personality of Godhead only through devotional service. This is also explained by the Supreme Personality of Godhead Himself in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality of Godhead as He is only by devotional service." Unintelligent persons want to imagine or concoct a form of the Supreme Personality of Godhead, but devotees want to worship the actual Personality of Godhead. Therefore Dakṣa prays, "One may think of You as personal, impersonal or imaginary, but I wish to pray to Your Lordship that You fulfill my desires to see You as You actually are."

Śrīla Viśvanātha Cakravartī Ṭhākura comments that this verse is especially meant for the impersonalist, who thinks that he himself is the Supreme because there is no difference between the living being and God. The Māyāvādī philosopher thinks that there is only one Supreme Truth and that he is also that Supreme Truth. Actually this is not knowledge but foolishness, and this verse is especially meant for such fools, whose knowledge has been stolen by illusion (māyayāpahṛta jñānāḥ). Viśvanātha Cakravartī Ṭhākura says that such persons, jñāni-māninaḥ, think themselves very advanced, but actually they are unintelligent.

In regard to this verse, Śrīla Madhvācārya says:

svadeha-sthaṁ hariṁ prāhur
adhamā jīvam eva tu
madhyamāś cāpy anirṇītaṁ
jīvād bhinnaṁ janārdanam

There are three classes of men-the lowest (adhama), those in the middle (madhyama), and the best (uttama). The lowest (adhama) think that there is no difference between God and the living entity except that the living entity is under designations whereas the Absolute Truth has no designations. In their opinion, as soon as the designations of the material body are dissolved, the jīva, the living entity, will mix with the Supreme. They give the argument of ghaṭākāśa-paṭākāśa, in which the body is compared to a pot with the sky within and the sky without. When the pot breaks, the sky inside becomes one with the sky outside, and so the impersonalists say that the living being becomes one with the Supreme. This is their argument, but Śrīla Madhvācārya says that such an argument is put forward by the lowest class of men. Another class of men cannot ascertain what the actual form of the Supreme is, but they agree that there is a Supreme who controls the activities of the ordinary living being. Such philosophers are accepted as mediocre. The best, however. are those who understand the Supreme Lord (sac-cid-ānanda-vigraha [Bs. 5.1]). Pūrṇānandādi-guṇakaṁ sarva jīva-vilakṣaṇam: His form is completely spiritual, full of bliss, and completely distinct from that of the conditioned soul or any other living entity. Uttamās tu hariṁ prāhus tāratamyena teṣu ca: such philosophers are the best because they know that the Supreme Personality of Godhead reveals Himself differently to worshipers in various modes of material nature. They know that there are thirty-three million demigods just to convince the conditioned soul that there is a supreme power and to induce him to agree to worship one of these demigods so that by the association of devotees he may be able to understand that Kṛṣṇa is the Supreme Personality of Godhead. As Lord Kṛṣṇa says in Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no truth superior to Me." Aham ādir hi devānām: "I am the origin of all the demigods." Ahaṁ sarvasya prabhavaḥ: "I am superior to everyone, even Lord Brahmā, Lord Śiva and the other demigods." These are the conclusions of the śāstra, and one who accepts these conclusions should be considered a first-class philosopher. Such a philosopher knows that the Supreme Personality of Godhead is the Lord of the demigods (deva-deveśvaraṁ sūtram ānandaṁ prāṇa-vedinaḥ).

TEXTS 35–39

śrī-śuka uvāca

iti stutaḥ saṁstuvataḥ

sa tasminn aghamarṣaṇe

prādurāsīt kuru-śreṣṭha

bhagavān bhakta-vatsalaḥ

kṛta-pādaḥ suparṇāṁse

pralambāṣṭa-mahā-bhujaḥ

cakra-śaṅkhāsi-carmeṣu-

dhanuḥ-pāśa-gadā-dharaḥ

pīta-vāsā ghana-śyāmaḥ

prasanna-vadanekṣaṇaḥ

vana-mālā-nivītāṅgo

lasac-chrīvatsa-kaustubhaḥ

mahā-kirīṭa-kaṭakaḥ

sphuran-makara-kuṇḍalaḥ

kāñcy-aṅgulīya-valaya-

nūpurāṅgada-bhūṣitaḥ

trailokya-mohanaṁ rūpaṁ

bibhrat tribhuvaneśvaraḥ

vṛto nārada-nandādyaiḥ

pārṣadaiḥ sura-yūthapaiḥ

stūyamāno 'nugāyadbhiḥ

siddha-gandharva-cāraṇaiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; stutaḥ-being praised; saṁstuvataḥ-of Dakṣa, who was offering prayers; saḥ-that Supreme Personality of Godhead; tasmin-in that; aghamarṣaṇe-holy place celebrated as Aghamarṣaṇa; prādurāsīt-appeared; kuru-śreṣṭha-O best of the Kuru dynasty; bhagavān-the Supreme Personality of Godhead; bhakta-vatsalaḥ-who is very kind to His devotees; kṛta-pādaḥ-whose lotus feet were placed; suparṇa-aṁse-on the shoulders of His carrier, Garuḍa; pralamba-very long; aṣṭa-mahā-bhujaḥ-possessing eight mighty arms; cakra-disc; śaṅkha-conchshell; asi-sword; carma-shield; iṣu-arrow; dhanuḥ-bow; pāśa-rope; gadā-club; dharaḥ-holding; pīta-vāsāḥ-with yellow garments; ghana-śyāmaḥ-whose bodily hue was intense blue-black; prasanna-very cheerful; vadana-whose face; īkṣaṇaḥ-and glance; vana-mālā-by a garland of forest flowers; nivīta-aṅgaḥ-whose body was adorned from the neck down to the feet; lasat-shining; śrīvatsa-kaustubhaḥ-the jewel known as Kaustubha and the mark of Śrīvatsa; mahā-kirīṭa-of a very large and gorgeous helmet; kaṭakaḥ-a circle; sphurat-glittering; makara-kuṇḍalaḥ-earrings resembling sharks; kāñcī-with a belt; aṅgulīya-finger rings; valaya-bracelets; nūpura-ankle bells; aṅgada-upper-arm bracelets; bhūṣitaḥ-decorated; trai-lokya-mohanam-captivating the three worlds; rūpam-His bodily features; bibhrat-shining; tri-bhuvana-of the three worlds; īśvaraḥ-the Supreme Lord; vṛtaḥ-surrounded; nārada-by exalted devotees, headed by Nārada; nanda-ādyaiḥ-and others, like Nanda; pārṣadaiḥ-who are all eternal associates; sura-yūthapaiḥ-as well as by the heads of the demigods; stūyamānaḥ-being glorified; anugāyadbhiḥ-singing after Him; siddha-gandharva-cāraṇaiḥ-by the Siddhas, Gandharvas and Cāraṇas.

Śrī Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, who is extremely affectionate to His devotees, was very pleased by the prayers offered by Dakṣa, and thus He appeared at that holy place known as Aghamarṣaṇa. O Mahārāja Parīkṣit, best of the Kuru dynasty, the Lord's lotus feet rested on the shoulders of His carrier, Garuḍa, and He appeared with eight long, mighty, very beautiful arms. In His hands He held a disc, conchshell, sword, shield, arrow, bow, rope and club-in each hand a different weapon, all brilliantly shining. His garments were yellow and His bodily hue deep bluish. His eyes and face were very cheerful, and from His neck to His feet hung a long garland of flowers. His chest was decorated with the Kaustubha jewel and the mark of Śrīvatsa. On His head was a gorgeous round helmet, and His ears were decorated with earrings resembling sharks. All these ornaments were uncommonly beautiful. The Lord wore a golden belt on His waist, bracelets on His arms, rings on His fingers, and ankle bells on His feet. Thus decorated by various ornaments, Lord Hari, who is attractive to all the living entities of the three worlds, is known as Puruṣottama, the best personality. He was accompanied by great devotees like Nārada, Nanda and all the principal demigods, led by the heavenly king, Indra, and the residents of various upper planetary systems such as Siddhaloka, Gandharvaloka and Cāraṇaloka. Situated on both sides of the Lord and behind Him as well, these devotees offered Him prayers continuously.

TEXT 40

rūpaṁ tan mahad-āścaryaṁ

vicakṣyāgata-sādhvasaḥ

nanāma daṇḍavad bhūmau

prahṛṣṭātmā prajāpatiḥ

SYNONYMS

rūpam-transcendental form; tat-that; mahat-āścaryam-greatly wonderful; vicakṣya-seeing; āgata-sādhvasaḥ-in the beginning becoming afraid; nanāma-offered obeisances; daṇḍa-vat-like a stick; bhūmau-on the ground; prahṛṣṭa-ātmā-being pleased in his body, mind and soul; prajāpatiḥ-the prajāpati known as Dakṣa.

Seeing that wonderful and effulgent form of the Supreme Personality of Godhead, Prajāpati Dakṣa was first somewhat afraid, but then he was very pleased to see the Lord, and he fell to the ground like a stick [daṇḍavat] to offer his respects to the Lord.

TEXT 41

na kiñcanodīrayitum

aśakat tīvrayā mudā

āpūrita-manodvārair

hradinya iva nirjharaiḥ

SYNONYMS

na-not; kiñcana-anything; udīrayitum-to speak; aśakat-he was able; tīvrayā-by very great; mudā-happiness; āpūrita-filled; manaḥ-dvāraiḥ-by the senses; hradinyaḥ-the rivers; iva-like; nirjharaiḥ-by torrents from the mountain.

As rivers are filled by water flowing from a mountain, all of Dakṣa's senses were filled with pleasure. Because of his highly elevated happiness, Dakṣa could not say anything, but simply remained flat on the ground.

When one actually realizes or sees the Supreme Personality of Godhead, he is filled with complete happiness. For example, when Dhruva Mahārāja saw the Lord in his presence, he said, svāmin kṛtārtho'smi varaṁ na yāce: "My dear Lord, I have nothing to ask from You. Now I am completely satisfied." Similarly, when Prajāpati Dakṣa saw the Supreme Lord in his presence, he simply fell flat, unable to speak or ask Him for anything.

TEXT 42

taṁ tathāvanataṁ bhaktaṁ

prajā-kāmaṁ prajāpatim

citta-jñaḥ sarva-bhūtānām

idam āha janārdanaḥ

SYNONYMS

tam-him (Prajāpati Dakṣa); tathā-in that way; avanatam-prostrated before Him; bhaktam-a great devotee; prajā-kāmam-desiring to increase the population; prajāpatim-unto the prajāpati (Dakṣa); citta-jñaḥ-who can understand the hearts; sarva-bhūtānām-of all living entities; idam-this; āha-said; janārdanaḥ-the Supreme Personality of Godhead, who can appease everyone's desires.

Although Prajāpati Dakṣa could not say anything, when the Lord, who knows everyone's heart, saw His devotee prostrate in that manner and desiring to increase the population, He addressed him as follows.

TEXT 43

śrī-bhagavān uvāca

prācetasa mahā-bhāga

saṁsiddhas tapasā bhavān

yac chraddhayā mat-parayā

mayi bhāvaṁ paraṁ gataḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; prācetasa-O My dear Prācetasa; mahā-bhāga-O you who are so fortunate; saṁsiddhaḥ-perfected; tapasā-by your austerities; bhavān-your good self; yat-because; śraddhayā-by great faith; mat-parayā-whose object is Me; mayi-in Me; bhāvam-ecstasy; param-supreme; gataḥ-attained.

The Supreme Personality of Godhead said: O most fortunate Prācetasa, because of your great faith in Me, you have attained the supreme devotional ecstasy. Indeed, because of your austerities, combined with exalted devotion, your life is now successful. You have achieved complete perfection.

As the Lord Himself confirms in Bhagavad-gītā (8.15), one reaches the highest perfection when he attains the fortune of realizing the Supreme Personality of Godhead:

mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." Therefore the Kṛṣṇa consciousness movement teaches one to follow the path toward the topmost perfection simply by performing devotional service.

TEXT 44

prīto 'haṁ te prajā-nātha

yat te 'syodbṛṁhaṇaṁ tapaḥ

mamaiṣa kāmo bhūtānāṁ

yad bhūyāsur vibhūtayaḥ

SYNONYMS

prītaḥ-very much pleased; aham-I; te-with you; prajā-nātha-O king of population; yat-because; te-your; asya-of this material world; udbṛṁhaṇam-causing increase; tapaḥ-austerity; mama-My; eṣaḥ-this; kāmaḥ-desire; bhūtānām-of the living entities; yat-which; bhūyāsuḥ-may there be; vibhūtayaḥ-advancement in all respects.

My dear Prajāpati Dakṣa, you have performed extreme austerities for the welfare and growth of the world. My desire also is that everyone within this world be happy. I am therefore very pleased with you because you are endeavoring to fulfill My desire for the welfare of the entire world.

After every dissolution of the material cosmos, all the living entities take shelter in the body of Kāraṇodakaśāyī Viṣṇu, and when creation takes place again, they come forth from His body in their various species to resume their activities. Why does the creation take place in such a way that the living entities are put into conditioned life to suffer the threefold miseries imposed upon them by the material nature? Here the Lord says to Dakṣa, "You desire to benefit all living entities, and that is also My desire." The living entities who come in contact with the material world are meant to be corrected. All the living entities within this material world have revolted against the service of the Lord, and therefore they remain within this material world as ever conditioned, nitya-baddha, taking birth again and again. There is a chance, of course, of their being liberated, but nevertheless the conditioned souls, not taking advantage of this opportunity, continue in a life of sense enjoyment, and thus they are punished by birth and death again and again. This is the law of nature. As the Lord says in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." Elsewhere in Bhagavad-gītā (15.7) the Lord says:

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." The living entity's struggle for existence within the material world is due to his rebellious nature. Unless a living entity surrenders to Kṛṣṇa, he must continue this life of struggle.

The Kṛṣṇa consciousness movement is not a fad. It is a bona fide movement intended to promote the welfare of all conditioned souls by trying to elevate everyone to the platform of Kṛṣṇa consciousness. If one does not come to this platform, he must continue in material existence perpetually, sometimes in the upper planets and sometimes in the lower planets. As confirmed in Caitanya-caritāmṛta (Madhya 20.118), kabhu svarge uṭhāya, kabhu narake ḍubāya: the conditioned soul sometimes descends into nescience and sometimes gets some relief by being relatively freed from it. This is the life of the conditioned soul.

Prajāpati Dakṣa is trying to benefit the conditioned souls by begetting them to give them a life with a chance for liberation. Liberation means surrender to Kṛṣṇa. If one begets children with the purpose of training them to surrender to Kṛṣṇa, fatherhood is very good. Similarly, when the spiritual master trains the conditioned souls to become Kṛṣṇa conscious, his position is successful. If one gives the conditioned souls a chance to become Kṛṣṇa conscious, all his activities are approved by the Supreme Personality of Godhead, who is extremely pleased, as stated here (prīto 'ham). Following the examples of the previous ācāryas, all the members of the Kṛṣṇa consciousness movement should try to benefit the conditioned souls by inducing them to become Kṛṣṇa conscious and giving them all facilities to do so. Such activities constitute real welfare work. By such activities, a preacher or anyone who endeavors to spread Kṛṣṇa consciousness is recognized by the Supreme Personality of Godhead. As the Lord Himself confirms in Bhagavad-gītā (18.68–69):

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ

na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi

"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear."

TEXT 45

brahmā bhavo bhavantaś ca

manavo vibudheśvarāḥ

vibhūtayo mama hy etā

bhūtānāṁ bhūti-hetavaḥ

SYNONYMS

brahmā-Lord Brahmā; bhavaḥ-Lord Śiva; bhavantaḥ-all of you prajāpatis; ca-and; manavaḥ-the Manus; vibudha-īśvarāḥ-all the different demigods (such as the sun, the moon, Venus, Mars and Jupiter, who are all in charge of various activities for the welfare of the world); vibhūtayaḥ-expansions of energy; mama-My; hi-indeed; etāḥ-all these; bhūtānām-of all the living entities; bhūti-of welfare; hetavaḥ-causes.

Lord Brahmā, Lord Śiva, the Manus, all the other demigods in the higher planetary systems, and you prajāpatis, who are increasing the population, are working for the benefit of all living entities. Thus you expansions of My marginal energy are incarnations of My various qualities.

There are various types of incarnations or expansions of the Supreme Personality of Godhead. The expansions of His personal self, or viṣṇu-tattva, are called svāṁśa expansions, whereas the living entities, who are not viṣṇu-tattva but jīva-tattva, are called vibhinnāṁśa, separated expansions. Although Prajāpati Dakṣa is not on the same level as Lord Brahmā and Lord Śiva, he is compared to them because he engages in the service of the Lord. In the service of the Personality of Godhead, it is not that Lord Brahmā is considered very great while an ordinary human being trying to preach the glories of the Lord is considered very low. There are no such distinctions. Regardless of whether materially high or materially low, anyone engaged in the service of the Lord is spiritually very dear to Him. In this regard, Śrīla Madhvācārya gives this quotation from the Tantra-nirṇaya:

viśeṣa-vyakti-pātratvād
brahmādyās tu vibhūtayaḥ
tad-antaryāmiṇaś caiva
matsyādyā vibhavāḥ smṛtāḥ

From Lord Brahmā down, all the living entities engaged in the service of the Lord are extraordinary and are called vibhūti. As the Lord says in Bhagavad-gītā (10.41):

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." A living entity especially empowered to act on behalf of the Lord is called vibhūti, whereas the viṣṇu-tattva incarnations of the Lord, such as the Matsya avatāra (keśava dhṛta-mīna-śarīra jaya jagad-īśa hare), are called vibhava.

TEXT 46

tapo me hṛdayaṁ brahmaṁs

tanur vidyā kriyākṛtiḥ

aṅgāni kratavo jātā

dharma ātmāsavaḥ surāḥ

SYNONYMS

tapaḥ-austerities like mental control, mystic yoga and meditation; me-My; hṛdayam-heart; brahman-O brāhmaṇa; tanuḥ-the body; vidyā-the knowledge derived from Vedic scripture; kriyā-spiritual activities; ākṛtiḥ-form; aṅgāni-the limbs of the body; kratavaḥ-the ritualistic ceremonies and sacrifices mentioned in the Vedic literature; jātāḥ-completed; dharmaḥ-the religious principles for executing the ritualistic ceremonies; ātmā-My soul; asavaḥ-life airs; surāḥ-the demigods who execute My orders in different departments of the material world.

My dear brāhmaṇa, austerity in the form of meditation is My heart, Vedic knowledge in the form of hymns and mantras constitutes My body, and spiritual activities and ecstatic emotions are My actual form. The ritualistic ceremonies and sacrifices, when properly conducted, are the various limbs of My body, the unseen good fortune proceeding from pious or spiritual activities constitutes My mind, and the demigods who execute My orders in various departments are My life and soul.

Sometimes atheists argue that since God is invisible to their eyes, they do not believe in God. For them the Supreme Lord is describing a method by which one can see God in His impersonal form. Intelligent persons can see God in His personal form, as stated in the śāstras, but if one is very eager to see the Supreme Personality of Godhead immediately, face to face, he can see the Supreme Lord through this description, which portrays the various internal and external parts of His body.

To engage in tapasya, or denial of material activities, is the first principle of spiritual life. Then there are spiritual activities, such as the performance of Vedic ritualistic sacrifices, study of the Vedic knowledge, meditation upon the Supreme Personality of Godhead, and chanting of the Hare Kṛṣṇa mahā-mantra. One should also respect the demigods and understand how they are situated, how they act and how they manage the activities of the various departments of this material world. In this way one can see how God is existing and how everything is managed perfectly because of the presence of the Supreme Lord. As the Lord says in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and nonmoving beings. By its rule this manifestation is created and annihilated again and again." If one is unable to see the Supreme Lord although He is present as Kṛṣṇa in His various incarnations, one may see the Supreme Lord's impersonal feature, according to the direction of the Vedas, by seeing the activities of material nature.

Anything done under the direction of the Vedic injunctions is called dharma, as described by the order carriers of Yamarāja (Bhāg. 6.1.40):

veda-praṇihito dharmo
hy adharmas tad-viparyayaḥ
vedo nārāyaṇaḥ sākṣāt
svayambhūr iti śuśruma

"That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja."

In this connection, Śrīla Madhvācārya comments:

tapo 'bhimānī rudras tu
viṣṇor hṛdayam āśritaḥ
vidyā rūpā tathaivomā
viṣṇos tanum upāśritā

śṛṅgārādy-ākṛti-gataḥ
kriyātmā pāka-śāsanaḥ
aṅgeṣu kratavaḥ sarve
madhya-dehe ca dharma-rāṭ
prāṇo vāyuś citta-gato
brahmādyāḥ sveṣu devatāḥ

The various demigods are all acting under the protection of the Supreme Personality of Godhead, and according to their various actions the demigods are differently named.

TEXT 47

aham evāsam evāgre

nānyat kiñcāntaraṁ bahiḥ

saṁjñāna-mātram avyaktaṁ

prasuptam iva viśvataḥ

SYNONYMS

aham-I, the Supreme Personality of Godhead; eva-only; āsam-was; eva-certainly; agre-in the beginning, before the creation; na-not; anyat-other; kiñca-anything; antaram-besides Me; bahiḥ-external (since the cosmic manifestation is external to the spiritual world, the spiritual world existed when there was no material world); saṁjñāna-mātram-only the consciousness of the living entities; avyaktam-unmanifested; prasuptam-sleeping; iva-like; viśvataḥ-all over.

Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one's consciousness is unmanifested during the time of sleep.

The word aham indicates a person. As explained in the Vedas, nityo nityānāṁ cetanaś cetanānām: the Lord is the supreme eternal among innumerable eternals and the supreme living being among the innumerable living beings. The Lord is a person who also has impersonal features. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." Consideration of the Paramātmā and impersonal Brahman arose after the creation; before the creation, only the Supreme Personality of Godhead existed. As firmly declared in Bhagavad-gītā (18.55), the Lord can be understood only by bhakti-yoga. The ultimate cause, the supreme cause of creation, is the Supreme Personality of Godhead, who can be understood only by bhakti-yoga. He cannot be understood by speculative philosophical research or by meditation, since all such processes came into existence after the material creation. The impersonal and localized conceptions of the Supreme Lord are more or less materially contaminated. The real spiritual process, therefore, is bhakti-yoga. As the Lord says, bhaktyā mām abhijānāti: [Bg. 18.55] "Only by devotional service can I be understood." Before the creation, the Lord existed as a person, as indicated here by the word aham. When Prajāpati Dakṣa saw Him as a person, who was beautifully dressed and ornamented, he actually experienced the meaning of this word aham through devotional service.

Each person is eternal. Because the Lord says that He existed as a person before the creation (agre) and will also exist after the annihilation, the Lord is a person eternally. Śrīla Viśvanātha Cakravartī Ṭhākura therefore quotes these verses from Śrīmad-Bhāgavatam (10.9.13–14):

na cāntar na bahir yasya
na pūrvaṁ nāpi cāparam
pūrvāparaṁ bahiś cāntar
jagato yo jagac ca yaḥ

taṁ matvātmajam avyaktaṁ
martya-liṅgam adhokṣajam
gopikolūkhale dāmnā
babandha prākṛtaṁ yathā

The Personality of Godhead appeared in Vṛndāvana as the son of mother Yaśodā, who bound the Lord with rope just as an ordinary mother binds a material child. There are actually no divisions of external and internal for the form of the Supreme Personality of Godhead (sac-cid-ānanda-vigraha [Bs. 5.1]), but when He appears in His own form the unintelligent think Him an ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] although He comes in His own body, which never changes. mūḍhas, the unintelligent, think that the impersonal Brahman has assumed a material body to come in the form of a person. Ordinary living beings assume material bodies, but the Supreme Personality of Godhead does not. Since the Supreme Personality of Godhead is the supreme consciousness, it is stated herein that saṁjñāna-mātram, the original consciousness, Kṛṣṇa consciousness, was unmanifested before the creation, although the consciousness of the Supreme Personality of Godhead is the origin of everything. The Lord says in Bhagavad-gītā (2.12), "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." Thus the Lord's person is the Absolute Truth in the past, present and future.

In this regard, Madhvācārya quotes two verses from the Matsya Purāṇa:

nānā-varṇo haris tv eko
bahu-śīrṣa-bhujo rūpāt
āsīl laye tad-anyat tu
sūkṣma-rūpaṁ śriyaṁ vinā

asuptaḥ supta iva ca
mīlitākṣo 'bhavad dhariḥ
anyatrānādarād viṣṇau
śrīś ca līneva kathyate
sūkṣmatvena harau sthānāl
līnam anyad apīṣyate

After the annihilation of everything, the Supreme Lord, because of His sac-cid-ānanda-vigraha [Bs. 5.1], remains in His original form, but since the other living entities have material bodies, the matter merges into matter, and the subtle form of the spirit soul remains within the body of the Lord. The Lord does not sleep, but the ordinary living entities remain asleep until the next creation. An unintelligent person thinks that the opulence of the Supreme Lord is nonexistent after the annihilation, but that is not a fact. The opulence of the Supreme Personality of Godhead remains as it is in the spiritual world; only in the material world is everything dissolved. Brahma-līna, merging into the Supreme Brahman, is not actual līna, or annihilation, for the subtle form remaining in the Brahman effulgence will return to the material world after the material creation and again assume a material form. This is described as bhūtvā bhūtvā pralīyate. When the material body is annihilated, the spirit soul remains in a subtle form, which later assumes another material body. This is true for the conditioned souls, but the Supreme Personality of Godhead remains eternally in His original consciousness and spiritual body.

TEXT 48

mayy ananta-guṇe 'nante

guṇato guṇa-vigrahaḥ

yadāsīt tata evādyaḥ

svayambhūḥ samabhūd ajaḥ

SYNONYMS

mayi-in Me; ananta-guṇe-possessing unlimited potency; anante-unlimited; guṇataḥ-from My potency known as māyā; guṇa-vigrahaḥ-the universe, which is a result of the modes of nature; yadā-when; āsīt-it came into existence; tataḥ-therein; eva-indeed; ādyaḥ-the first living being; svayambhūḥ-Lord Brahmā; samabhūt-was born; ajaḥ-although not from a material mother.

I am the reservoir of unlimited potency, and therefore I am known as unlimited or all-pervading. From My material energy the cosmic manifestation appeared within Me, and in this universal manifestation appeared the chief being, Lord Brahmā, who is your source and is not born of a material mother.

This is a description of the history of the universal creation. The first cause is the Lord Himself, the Supreme Person. From Him, Brahmā is created, and Brahmā takes charge of the affairs of the universe. The universal affairs of the material creation depend upon the material energy of the Supreme Personality of Godhead, who is therefore the cause of the material creation. The entire cosmic manifestation is described herein as guṇa-vigrahaḥ, the form of the Lord's qualities. From the cosmic universal form, the first creation is Lord Brahmā, who is the cause of all living entities. In this regard, Śrīla Madhvācārya describes the unlimited attributes of the Lord:

praty-ekaśo guṇānāṁ tu
niḥsīmatvam udīryate
tadānantyaṁ tu guṇatas
te cānantā hi saṅkhyayā
ato 'nanta-guṇo viṣṇur
guṇato 'nanta eva ca

Parāsya śaktir vividhaiva śrūyate: the Lord has innumerable potencies, all of which are unlimited. Therefore the Lord Himself and all His qualities, forms, pastimes and paraphernalia are also unlimited. Because Lord Viṣṇu has unlimited attributes, He is known as Ananta.

TEXTS 49–50

sa vai yadā mahādevo

mama vīryopabṛṁhitaḥ

mene khilam ivātmānam

udyataḥ svarga-karmaṇi

atha me 'bhihito devas

tapo 'tapyata dāruṇam

nava viśva-sṛjo yuṣmān

yenādāv asṛjad vibhuḥ

SYNONYMS

saḥ-that Lord Brahmā; vai-indeed; yadā-when; mahā-devaḥ-the chief of all the demigods; mama-My; vīrya-upabṛṁhitaḥ-being increased by the potency; mene-thought; khilam-incapable; iva-as if; ātmānam-himself; udyataḥ-attempting; svarga-karmaṇi-in the creation of the universal affairs; atha-at that time; me-by Me; abhihitaḥ-advised; devaḥ-that Lord Brahmā; tapaḥ-austerity; atapyata-performed; dāruṇam-extremely difficult; nava-nine; viśva-sṛjaḥ-important personalities to create the universe; yuṣmān-all of you; yena-by whom; ādau-in the beginning; asṛjat-created; vibhuḥ-the great.

When the chief lord of the universe, Lord Brahmā [Svayambhū], having been inspired by My energy, was attempting to create, he thought himself incapable. Therefore I gave him advice, and in accordance with My instructions he underwent extremely difficult austerities. Because of these austerities, the great Lord Brahmā was able to create nine personalities, including you, to help him in the functions of creation.

Nothing is possible without tapasya. Lord Brahmā, however, was empowered to create this entire universe because of his austerities. The more we engage in austerities, the more we become powerful by the grace of the Lord. Therefore Ṛṣabhadeva advised His sons, tapo divyaṁ putrakā yena sattvaṁ śuddhyed: "One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified." (Bhāg. 5.5.1) In our material existence we are impure, and therefore we cannot do anything wonderful, but if we purify our existence by tapasya, we can do wonderful things by the grace of the Lord. Therefore tapasya is very important, as stressed in this verse.

TEXT 51

eṣā pañcajanasyāṅga

duhitā vai prajāpateḥ

asiknī nāma patnītve

prajeśa pratigṛhyatām

SYNONYMS

eṣā-this; pañcajanasya-of Pañcajana; aṅga-O My dear son; duhitā-the daughter; vai-indeed; prajāpateḥ-another prajāpati; asiknī nāma-of the name Asiknī; patnītve-as your wife; prajeśa-O prajāpati; pratigṛhyatām-let her be accepted.

O My dear son Dakṣa, Prajāpati Pañcajana has a daughter named Asiknī, whom I offer to you so that you may accept her as your wife.

TEXT 52

mithuna-vyavāya-dharmas tvaṁ

prajā-sargam imaṁ punaḥ

mithuna-vyavāya-dharmiṇyāṁ

bhūriśo bhāvayiṣyasi

SYNONYMS

mithuna-of man and woman; vyavāya-sexual activities; dharmaḥ-who accepts by religious performance; tvam-you; prajā-sargam-creation of living entities; imam-this; punaḥ-again; mithuna-of man and woman united; vyavāya-dharmiṇyām-in her according to the religious performance of sexual intercourse; bhūriśaḥ-manifold; bhāvayiṣyasi-you will cause to be.

Now unite in sexual life as man and woman, and in this way, by sexual intercourse, you will be able to beget hundreds of children in the womb of this girl to increase the population.

The Lord says in Bhagavad-gītā (7.11), dharmāviruddho bhūteṣu kāmo 'smi: "I am sex that is not contrary to religious principles." Sexual intercourse ordained by the Supreme Personality of Godhead is dharma, a religious principle, but it is not intended for sense enjoyment. Indulgence in sense enjoyment through sexual intercourse is not allowed by the Vedic principles. One may follow the natural tendency for sex life only to beget children. Therefore the Lord told Dakṣa in this verse, "This girl is offered to you only for sex life to beget children, not for any other purpose. She is very fertile, and therefore you will be able to have as many children as you can beget."

Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that Dakṣa was given the facility for unlimited sexual intercourse. In Dakṣa's previous life he was also known as Dakṣa, but in the course of performing sacrifices he offended Lord Śiva, and thus his head was replaced with that of a goat. Then Dakṣa gave up his life because of his degraded condition, but because he maintained the same unlimited sexual desires, he underwent austerities by which he satisfied the Supreme Lord, who then gave him unlimited potency for sexual intercourse.

It should be noted that although such a facility for sexual intercourse is achieved by the grace of the Supreme Personality of Godhead, this facility is not offered to advanced devotees, who are free from material desires (anyābhilāṣitā-śūnyam [Madhya 19.167]). In this connection it may be noted that if the American boys and girls engaged in the Kṛṣṇa consciousness movement want to advance in Kṛṣṇa consciousness to achieve the supreme benefit of loving service to the Lord, they should refrain from indulging in this facility for sex life. Therefore we advise that one should at least refrain from illicit sex. Even if there are opportunities for sex life, one should voluntarily accept the limitation of having sex only for progeny, not for any other purpose. Kardama Muni was also given the facility for sex life, but he had only a slight desire for it. Therefore after begetting children in the womb of Devahūti, Kardama Muni became completely renounced. The purport is that if one wants to return home, back to Godhead, one should voluntarily refrain from sex life. Sex should be accepted only as much as needed, not unlimitedly.

One should not think that Dakṣa received the favor of the Lord by receiving the facilities for unlimited sex. Later verses will reveal that Dakṣa again committed an offense, this time at the lotus feet of Nārada. Therefore although sex life is the topmost enjoyment in the material world and although one may have an opportunity for sexual enjoyment by the grace of God, this entails a risk of committing offenses. Dakṣa was open to such offenses, and therefore, strictly speaking, he was not actually favored by the Supreme Lord. One should not seek the favor of the Lord for unlimited potency in sex life.

TEXT 53

tvatto 'dhastāt prajāḥ sarvā

mithunī-bhūya māyayā

madīyayā bhaviṣyanti

hariṣyanti ca me balim

SYNONYMS

tvattaḥ-you; adhastāt-after; prajāḥ-the living entities; sarvāḥ-all; mithunī-bhūya-having sex life; māyayā-because of the influence or facilities given by the illusory energy; madīyayā-My; bhaviṣyanti-they will become; hariṣyanti-they will offer; ca-also; me-unto Me; balim-presentations.

After you give birth to many hundreds and thousands of children, they will also be captivated by My illusory energy and will engage, like You, in sexual intercourse. But because of My mercy to you and them, they will also be able to give Me presentations in devotion.

TEXT 54

śrī-śuka uvāca

ity uktvā miṣatas tasya

bhagavān viśva-bhāvanaḥ

svapnopalabdhārtha iva

tatraivāntardadhe hariḥ

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī continued to speak; iti-thus; uktvā-saying; miṣataḥ tasya-while he (Dakṣa) was personally looking on; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-who creates the universal affairs; svapna-upalabdha-arthaḥ-an object obtained in dreaming; iva-like; tatra-there; eva-certainly; antardadhe-disappeared; hariḥ-the Lord, the Supreme Personality of Godhead.

Śukadeva Gosvāmī continued: After the creator of the entire universe, the Supreme Personality of Godhead, Hari, had spoken in this way in the presence of Prajāpati Dakṣa, He immediately disappeared as if He were an object experienced in a dream.

Thus end the Bhaktivedanta purports of the Sixth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Haṁsa-guhya Prayers Offered to the Lord by Prajāpati Dakṣa."

Chapter Five

Nārada Muni Cursed by Prajāpati Dakṣa

This chapter relates how all the sons of Dakṣa were delivered from the clutches of the material energy by following the advice of Nārada, who was therefore cursed by Dakṣa.

Influenced by the external energy of Lord Viṣṇu, Prajāpati Dakṣa begot ten thousand sons in the womb of his wife, Pāñcajanī. These sons, who were all of the same character and mentality, were known as the Haryaśvas. Ordered by their father to create more and more population, the Haryaśvas went west to the place where the River Sindhu (now the Indus) meets the Arabian Sea. In those days this was the site of a holy lake named Nārāyaṇa-saras, where there were many saintly persons. The Haryaśvas began practicing austerities, penances and meditation, which are the engagements of the highly exalted renounced order of life. However, when Śrīla Nārada Muni saw these boys engaged in such commendable austerities simply for material creation, he thought it better to release them from this tendency. Nārada Muni described to the boys their ultimate goal of life and advised them not to become ordinary karmīs to beget children. Thus all the sons of Dakṣa became enlightened and left, never to return.

Prajāpati Dakṣa, who was very sad at the loss of his sons, begot one thousand more sons in the womb of his wife, Pāñcajanī, and ordered them to increase progeny. These sons, who were named the Savalāśvas, also engaged in worshiping Lord Viṣṇu to beget children, but Nārada Muni convinced them to become mendicants and not beget children. Foiled twice in his attempts to increase population, Prajāpati Dakṣa became most angry at Nārada Muni and cursed him, saying that in the future he would not be able to stay anywhere. Since Nārada Muni, being fully qualified, was fixed in tolerance, he accepted Dakṣa's curse.

TEXT 1

śrī-śuka uvāca

tasyāṁ sa pāñcajanyāṁ vai

viṣṇu-māyopabṛṁhitaḥ

haryaśva-saṁjñān ayutaṁ

putrān ajanayad vibhuḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasyām-in her; saḥ-Prajāpati Dakṣa; pāñcajanyām-his wife named Pāñcajanī; vai-indeed; viṣṇu-māyā-upabṛṁhitaḥ-being made capable by the illusory energy of Lord Viṣṇu; haryaśva-saṁjñān-named the Haryaśvas; ayutam-ten thousand; putrān-sons; ajanayat-begot; vibhuḥ-being powerful.

Śrīla Śukadeva Gosvāmī continued: Impelled by the illusory energy of Lord Viṣṇu, Prajāpati Dakṣa begot ten thousand sons in the womb of Pāñcajanī [Asiknī]. My dear King, these sons were called the Haryaśvas.

TEXT 2

apṛthag-dharma-śīlās te

sarve dākṣāyaṇā nṛpa

pitrā proktāḥ prajā-sarge

pratīcīṁ prayayur diśam

SYNONYMS

apṛthak-alike in; dharma-śīlāḥ-good character and behavior; te-they; sarve-all; dākṣāyaṇāḥ-the sons of Dakṣa; nṛpa-O King; pitrā-by their father; proktāḥ-ordered; prajā-sarge-to increase the population; pratīcīm-we stern; prayayuḥ-they went to; diśam-the direction.

My dear King, all the sons of Prajāpati Dakṣa were alike in being very gentle and obedient to the orders of their father. When their father ordered them to beget children, they all went in the western direction.

TEXT 3

tatra nārāyaṇa-saras

tīrthaṁ sindhu-samudrayoḥ

saṅgamo yatra sumahan

muni-siddha-niṣevitam

SYNONYMS

tatra-in that direction; nārāyaṇa-saraḥ-the lake named Nārāyaṇa-saras; tīrtham-very holy place; sindhu-samudrayoḥ-of the River Sindhu and the sea; saṅgamaḥ-confluence; yatra-where; su-mahat-very great; muni-by sages; siddha-and perfected human beings; niṣevitam-frequented.

In the west, where the River Sindhu meets the sea, there is a great place of pilgrimage known as Nārāyaṇa-saras. Many sages and others advanced in spiritual consciousness live there.

TEXTS 4–5

tad-upasparśanād eva

vinirdhūta-malāśayāḥ

dharme pāramahaṁsye ca

protpanna-matayo 'py uta

tepire tapa evograṁ

pitrādeśena yantritāḥ

prajā-vivṛddhaye yattān

devarṣis tān dadarśa ha

SYNONYMS

tat-of that holy place; upasparśanāt-from bathing in that water or touching it; eva-only; vinirdhūta-completely washed away; mala-āśayāḥ-whose impure desires; dharme-to the practices; pāramahaṁsye-executed by the topmost class of sannyāsīs; ca-also; protpanna-highly inclined; matayaḥ-whose minds; api uta-although; tepire-they executed; tapaḥ-penances; eva-certainly; ugram-severe; pitṛ-ādeśena-by the order of their father; yantritāḥ-engaged; prajā-vivṛddhaye-for the purpose of increasing the population; yattān-ready; devarṣiḥ-the great sage Nārada; tān-them; dadarśa-visited; ha-indeed.

In that holy place, the Haryaśvas began regularly touching the lake's waters and bathing in them. Gradually becoming very much purified, they became inclined toward the activities of paramahaṁsas. Nevertheless, because their father had ordered them to increase the population, they performed severe austerities to fulfill his desires. One day, when the great sage Nārada saw those boys performing such fine austerities to increase the population, Nārada approached them.

TEXTS 6–8

uvāca cātha haryaśvāḥ

kathaṁ srakṣyatha vai prajāḥ

adṛṣṭvāntaṁ bhuvo yūyaṁ

bāliśā bata pālakāḥ

tathaika-puruṣaṁ rāṣṭraṁ

bilaṁ cādṛṣṭa-nirgamam

bahu-rūpāṁ striyaṁ cāpi

pumāṁsaṁ puṁścalī-patim

nadīm ubhayato vāhāṁ

pañca-pañcādbhutaṁ gṛham

kvacid dhaṁsaṁ citra-kathaṁ

kṣaura-pavyaṁ svayaṁ bhrami

SYNONYMS

uvāca-he said; ca-also; atha-thus; haryaśvāḥ-O Haryaśvas, sons of Prajāpati Dakṣa; katham-why; srakṣyatha-you will beget; vai-indeed; prajāḥ-progeny; adṛṣṭvā-having not seen; antam-the end; bhuvaḥ-of this earth; yūyam-all of you; bāliśāḥ-inexperienced; bata-alas; pālakāḥ-although ruling princes; tathā-so also; eka-one; puruṣam-man; rāṣṭram-kingdom; bilam-the hole; ca-also; adṛṣṭa-nirgamam-from which there is no coming out; bahu-rūpām-taking many forms; striyam-the woman; ca-and; api-even; pumāṁsam-the man; puṁścalī-patim-the husband of a prostitute; nadīm-a river; ubhayataḥ-in both ways; vāhām-which flows; pañca-pañca-of five multiplied by five (twenty-five); adbhutam-a wonder; gṛham-the house; kvacit-somewhere; haṁsam-a swan; citra-katham-whose story is wonderful; kṣaura-pavyam-made of sharp razors and thunderbolts; svayam-itself; bhrami-revolving.

The great sage Nārada said: My dear Haryaśvas, you have not seen the extremities of the earth. There is a kingdom where only one man lives and where there is a hole from which, having entered, no one emerges. A woman there who is extremely unchaste adorns herself with various attractive dresses, and the man who lives there is her husband. In that kingdom, there is a river flowing in both directions, a wonderful home made of twenty-five materials, a swan that vibrates various sounds, and an automatically revolving object made of sharp razors and thunderbolts. You have not seen all this, and therefore you are inexperienced boys without advanced knowledge. How, then, will you create progeny?

Nārada Muni saw that the boys known as the Haryaśvas were already purified because of living in that holy place and were practically ready for liberation. Why then should they be encouraged to become entangled in family life, which is so dark that once having entered it one cannot leave it? Through this analogy, Nārada Muni asked them to consider why they should follow their father's order to be entangled in family life. Indirectly, he asked them to find within the cores of their hearts the situation of the Supersoul, Lord Viṣṇu, for then they would truly be experienced. In other words, one who is too involved in his material environment and does not look within the core of his heart is increasingly entangled in the illusory energy. Nārada Muni's purpose was to get the sons of Prajāpati Dakṣa to divert their attention toward spiritual realization instead of involving themselves in the ordinary but complicated affairs of propagation. The same advice was given by Prahlāda Mahārāja to his father (Bhāg. 7.5.5):

tat sādhu manye 'sura-varya dehināṁ
sadā samudvigna-dhiyām asad-grahāt
hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta

In the dark well of family life, one is always full of anxiety because of having accepted a temporary body. If one wants to free himself from this anxiety, one should immediately leave family life and take shelter of the Supreme Personality of Godhead in Vṛndāvana. Nārada Muni advised the Haryaśvas not to enter household life. Since they were already advanced in spiritual knowledge, why should they be entangled in that way?

TEXT 9

kathaṁ sva-pitur ādeśam

avidvāṁso vipaścitaḥ

anurūpam avijñāya

aho sargaṁ kariṣyatha

SYNONYMS

katham-how; sva-pituḥ-of your own father; ādeśam-the order; avidvāṁsaḥ-ignorant; vipaścitaḥ-who knows everything; anurūpam-suitable for you; avijñāya-without knowing; aho-alas; sargam-the creation; kariṣyatha-you will perform.

Alas, your father is omniscient, but you do not know his actual order. Without knowing the actual purpose of your father, how will you create progeny?

TEXT 10

śrī-śuka uvāca

tan niśamyātha haryaśvā

autpattika-manīṣayā

vācaḥ kūṭaṁ tu devarṣeḥ

svayaṁ vimamṛśur dhiyā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tat-that; niśamya-hearing; atha-thereafter; haryaśvāḥ-all the sons of Prajāpati Dakṣa; autpattika-naturally awakened; manīṣayā-by possessing the power to consider; vācaḥ-of the speech; kūṭam-the enigma; tu-but; devarṣeḥ-of Nārada Muni; svayam-themselves; vimamṛśuḥ-reflected upon; dhiyā-with full intelligence.

Śrī Śukadeva Gosvāmī said: Hearing these enigmatic words of Nārada Muni, the Haryaśvas considered them with their natural intelligence, without help from others.

TEXT 11

bhūḥ kṣetraṁ jīva-saṁjñaṁ yad

anādi nija-bandhanam

adṛṣṭvā tasya nirvāṇaṁ

kim asat-karmabhir bhavet

SYNONYMS

bhūḥ-the earth; kṣetram-the field of activities; jīva-saṁjñam-the designation of the spiritual living being who is bound by different results of activity; yat-which; anādi-existing since time immemorial; nija-bandhanam-causing his own bondage; adṛṣṭvā-without seeing; tasya-of this; nirvāṇam-the cessation; kim-what benefit; asat-karmabhiḥ-with temporary fruitive activities; bhavet-there can be.

[The Haryaśvas understood the meaning of Nārada's words as follows.] The word "bhūḥ" ["the earth"] refers to the field of activities. The material body, which is a result of the living being's actions, is his field of activities, and it gives him false designations. Since time immemorial, he has received various types of material bodies, which are the roots of bondage to the material world. If one foolishly engages in temporary fruitive activities and does not look toward the cessation of this bondage, what will be the benefit of his actions?

Nārada Muni spoke to the Haryaśvas, the sons of Prajāpati Dakṣa, about ten allegorical subjects-the king, the kingdom, the river, the house, the physical elements and so forth. After considering these by themselves, the Haryaśvas could understand that the living entity encaged in his body seeks happiness, but takes no interest in how to become free from his encagement. This is a very important verse, since all the living entities in the material world are very active, having obtained their particular types of bodies. A man works all day and night for sense gratification, and animals like hogs and dogs also work for sense gratification all day and night. Birds, beasts and all other conditioned living entities engage in various activities without knowledge of the soul encaged within the body. Especially in the human form of body, one's duty is to act in such a way that he can release himself from his encagement, but without the instructions of Nārada or his representative in the disciplic succession, people blindly engage in bodily activities to enjoy māyā-sukha-flickering, temporary happiness. They do not know how to become free from their material encagement. Ṛṣabhadeva therefore said that such activity is not at all good, since it encages the soul again and again in a body subjected to the threefold miseries of the material condition.

The Haryaśvas, the sons of Prajāpati Dakṣa, could immediately understand the purport of Nārada's instructions. Our Kṛṣṇa consciousness movement is especially meant for such enlightenment. We are trying to enlighten humanity so that people may come to the understanding that they should work hard in tapasya for self-realization and freedom from the continuous bondage of birth, death, old age and disease in one body after another. Māyā, however, is very strong; she is expert in putting impediments in the way of this understanding. Therefore sometimes one comes to the Kṛṣṇa consciousness movement but again falls into the clutches of māyā, not understanding the importance of this movement.

TEXT 12

eka eveśvaras turyo

bhagavān svāśrayaḥ paraḥ

tam adṛṣṭvābhavaṁ puṁsaḥ

kim asat-karmabhir bhavet

SYNONYMS

ekaḥ-one; eva-indeed; īśvaraḥ-supreme controller; turyaḥ-the fourth transcendental category; bhagavān-the Supreme Personality of Godhead; sva-āśrayaḥ-independent, being His own shelter; paraḥ-beyond this material creation; tam-Him; adṛṣṭvā-not seeing; abhavam-who is not born or created; puṁsaḥ-of a man; kim-what benefit; asat-karmabhiḥ-with temporary fruitive activities; bhavet-there can be.

[Nārada Muni had said that there is a kingdom where there is only one male. The Haryaśvas realized the purport of this statement.] The only enjoyer is the Supreme Personality of Godhead, who observes everything, everywhere. He is full of six opulences and fully independent of everyone else. He is never subject to the three modes of material nature, for He is always transcendental to this material creation. If the members of human society do not understand Him, the Supreme, through their advancement in knowledge and activities, but simply work very hard like cats and dogs all day and night for temporary happiness, what will be the benefit of their activities?

Nārada Muni had mentioned a kingdom where there is only one king with no competitor. The complete spiritual world, and specifically the cosmic manifestation, has only one proprietor or enjoyer-the Supreme Personality of Godhead, who is beyond this material manifestation. The Lord has therefore been described as turya, existing on the fourth platform. He has also been described as abhava. The word bhava, which means "takes birth," comes from the word bhū, "to be." As stated in Bhagavad-gītā (8.19), bhūtvā bhūtvā pralīyate: the living entities in the material world must be repeatedly born and destroyed. The Supreme Personality of Godhead, however, is neither bhūtvā nor pralīyate; He is eternal. In other words, He is not obliged to take birth like human beings or animals, which repeatedly take birth and die because of ignorance of the soul. The Supreme Personality of Godhead, Kṛṣṇa, is not subjected to such changes of body, and one who thinks otherwise is considered a fool (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). Nārada Muni advises that human beings not waste their time simply jumping like cats and monkeys, without real benefit. The duty of the human being is to understand the Supreme Personality of Godhead.

TEXT 13

pumān naivaiti yad gatvā

bila-svargaṁ gato yathā

pratyag-dhāmāvida iha

kim asat-karmabhir bhavet

SYNONYMS

pumān-a human being; na-not; eva-indeed; eti-comes back; yat-to which; gatvā-having gone; bila-svargam-to the region of the lower planetary system known as Pātāla; gataḥ-gone; yathā-like; pratyak-dhāma-the effulgent spiritual world; avidaḥ-of the unintelligent man; iha-in this material world; kim-what benefit; asat-karmabhiḥ-with temporary fruitive activities; bhavet-there can be.

[Nārada Muni had described that there is a bila, or hole, from which, having entered, one does not return. The Haryaśvas understood the meaning of this allegory.] Hardly once has a person who has entered the lower planetary system called Pātāla been seen to return. Similarly, if one enters the Vaikuṇṭha-dhāma [pratyag-dhāma], he does not return to this material world. If there is such a place, from which, having gone, one does not return to the miserable material condition of life, what is the use of jumping like monkeys in the temporary material world and not seeing or understanding that place? What will be the profit?

As stated in Bhagavad-gītā (15.6), yad gatvā na nivartante tad dhāma paramaṁ mama: there is a region from which, having gone, one does not return to the material world. This region has been repeatedly described. Elsewhere in Bhagavad-gītā (4.9), Kṛṣṇa says:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

If one can properly understand Kṛṣṇa, who has already been described as the Supreme King, he does not return here after giving up his material body. This fact has been described in this verse of Śrīmad-Bhāgavatam. Pumān naivaiti yad gatvā: he does not return to this material world, but returns home, back to Godhead, to live an eternally blissful life of knowledge. Why do people not care about this? What will be the benefit of taking birth again in this material world, sometimes as a human being, sometimes a demigod and sometimes a cat or dog? What is the benefit of wasting time in this way? Kṛṣṇa has very definitely asserted in Bhagavad-gītā (8.15):

mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." One's real concern should be to free himself from the repetition of birth and death and attain the topmost perfection of life by living with the Supreme King in the spiritual world. In these verses the sons of Dakṣa repeatedly say, kim asat-karmabhir bhavet: "What is the use of impermanent fruitive activities?"

TEXT 14

nānā-rūpātmano buddhiḥ

svairiṇīva guṇānvitā

tan-niṣṭhām agatasyeha

kim asat-karmabhir bhavet

SYNONYMS

nānā-various; rūpā-who has forms or dresses; ātmanaḥ-of the living entity; buddhiḥ-the intelligence; svairiṇī-a prostitute who freely decorates herself with different types of cloths and ornaments; iva-like; guṇa-anvitā-endowed with the mode of passion, and so on; tat-niṣṭhām-the cessation of that; agatasya-of one who has not obtained; iha-in this material world; kim asat-karmabhiḥ bhavet-what is the use of performing temporary fruitive activities.

[Nārada Muni had described a woman who is a professional prostitute. The Haryaśvas understood the identity of this woman.] Mixed with the mode of passion, the unsteady intelligence of every living entity is like a prostitute who changes dresses just to attract one's attention. If one fully engages in temporary fruitive activities, not understanding how this is taking place, what does he actually gain?

A woman who has no husband declares herself independent, which means that she becomes a prostitute. A prostitute generally dresses herself in various fashions intended to attract a man's attention to the lower part of her body. Today it has become a much advertised fashion for a woman to go almost naked, covering the lower part of her body only slightly, in order to draw the attention of a man to her private parts for sexual enjoyment. The intelligence engaged to attract a man to the lower part of the body is the intelligence of a professional prostitute. Similarly, the intelligence of a living entity who does not turn his attention toward Kṛṣṇa or the Kṛṣṇa consciousness movement simply changes dresses like a prostitute. What is the benefit of such foolish intelligence? One should be intelligently conscious in such a way that he need no longer change from one body to another.

Karmīs change their professions at any moment, but a Kṛṣṇa conscious person does not change his profession, for his only profession is to attract the attention of Kṛṣṇa by chanting the Hare Kṛṣṇa mantra and living a very simple life, without following daily changes of fashion. In our Kṛṣṇa consciousness movement, fashionable persons are taught to adopt one fashion-the dress of a Vaiṣṇava with a shaved head and tilaka. They are taught to be always clean in mind, dress and eating in order to be fixed in Kṛṣṇa consciousness. What is the use of changing one's dress, sometimes wearing long hair and a long beard and sometimes dressing otherwise? This is not good. One should not waste his time in such frivolous activities. One should always be fixed in Kṛṣṇa consciousness and take the cure of devotional service with firm determination.

TEXT 15

tat-saṅga-bhraṁśitaiśvaryaṁ

saṁsarantaṁ kubhāryavat

tad-gatīr abudhasyeha

kim asat-karmabhir bhavet

SYNONYMS

tat-saṅga-by association with the prostitute of intelligence; bhraṁśita-taken away; aiśvaryam-the opulence of independence; saṁsarantam-undergoing the material way of life; ku-bhārya-vat-exactly like a person who has a polluted wife; tat-gatīḥ-the movements of the polluted intelligence; abudhasya-of one who does not know; iha-in this world; kim asat-karmabhiḥ bhavet-what can be the benefit of performing temporary fruitive activities.

[Nārada Muni had also spoken of a man who is the husband of the prostitute. The Haryaśvas understood this as follows.] If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit?

Polluted intelligence has been compared to a prostitute. One who has not purified his intelligence is said to be controlled by that prostitute. As stated in Bhagavad-gītā (2.41), vyavasāyātmikā buddhir ekeha kuru-nandana: those who are actually serious are conducted by one kind of intelligence, namely, intelligence in Kṛṣṇa consciousness. Bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām: one who is not fixed in proper intelligence discovers many modes of life. Thus involved in material activities, he is exposed to the different modes of material nature and subjected to varieties of so-called happiness and distress. If a man becomes the husband of a prostitute, he cannot be happy, and similarly one who follows the dictations of material intelligence and material consciousness will never be happy.

One must judiciously understand the activities of material nature. As stated in Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." Although one follows the dictations of material nature, he happily thinks himself the master or husband of material nature. Scientists, for example, try to be the masters of material nature, life after life, not caring to understand the Supreme Person, under whose direction everything within this material world is moving. Trying to be the masters of material nature, they are imitation gods who declare to the public that scientific advancement will one day be able to avoid the so-called control of God. In fact, however, the living being, unable to control the rulings of God, is forced to associate with the prostitute of polluted intelligence and accept various material bodies. As stated in Bhagavad-gītā (13.22):

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." If one fully engages in temporary fruitive activities and does not solve this real problem, what profit will he gain?

TEXT 16

sṛṣṭy-apyaya-karīṁ māyāṁ

velā-kūlānta-vegitām

mattasya tām avijñasya

kim asat-karmabhir bhavet

SYNONYMS

sṛṣṭi-creation; apyaya-dissolution; karīm-one who causes; māyām-the illusory energy; velā-kūla-anta-near the banks; vegitām-being very rapid; mattasya-of one who is mad; tām-that material nature; avijñasya-who does not know; kim asat-karmabhiḥ bhavet-what benefit can there be by performing temporary fruitive activities.

[Nārada Muni had said that there is a river flowing in both directions. The Haryaśvas understood the purport of this statement.] Material nature functions in two ways-by creation and dissolution. Thus the river of material nature flows both ways. A living entity who unknowingly falls in this river is submerged in its waves, and since the current is swifter near the banks of the river, he is unable to get out. What will be the benefit of performing fruitive activities in that river of māyā?

One may be submerged in the waves of the river of māyā, but one may also get free from the waves by coming to the banks of knowledge and austerity. Near these banks, however, the waves are very strong. If one does not understand how he is being tossed by the waves, but simply engages in temporary fruitive activities, what benefit will he derive?

In the Brahma-saṁhitā (5.44) there is this statement:

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā

The māyā-śakti, Durgā, is in charge of sṛṣṭi-sthiti-pralaya, creation and dissolution, and she acts under the direction of the Supreme Lord (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). When one falls in the river of nescience, he is always tossed here and there by the waves, but the same māyā can also save him when be surrenders to Kṛṣṇa, or becomes Kṛṣṇa conscious. Kṛṣṇa consciousness is knowledge and austerity. A Kṛṣṇa conscious person takes knowledge from the Vedic literature, and at the same time he must practice austerities.

To attain freedom from material life, one must take to Kṛṣṇa consciousness. Otherwise, if one very busily engages in the so-called advancement of science, what benefit will he derive? If one is carried away by the waves of nature, what is the meaning of being a great scientist or philosopher? Mundane science and philosophy are also material creations. One must understand how māyā works and how one can be released from the tossing waves of the river of nescience. That is one's first duty.

TEXT 17

pañca-viṁśati-tattvānāṁ

puruṣo 'dbhuta-darpaṇaḥ

adhyātmam abudhasyeha

kim asat-karmabhir bhavet

SYNONYMS

pañca-viṁśati-twenty-five; tattvānām-of the elements; puruṣaḥ-the Supreme Personality of Godhead; adbhuta-darpaṇaḥ-the wonderful manifester; adhyātmam-the overseer of all causes and effects; abudhasya-of one who does not know; iha-in this world; kim asat-karmabhiḥ bhavet-what can be the benefit of engaging in temporary fruitive activities.

[Nārada Muni had said that there is a house made of twenty-five elements. The Haryaśvas understood this analogy.] The Supreme Lord is the reservoir of the twenty-five elements, and as the Supreme Being, the conductor of cause and effect, He causes their manifestation. If one engages in temporary fruitive activities, not knowing that Supreme Person, what benefit will he derive?

Philosophers and scientists conduct scholarly research to find the original cause, but they should do so scientifically, not whimsically or through fantastic theories. The science of the original cause is explained in various Vedic literatures. Athāto brahma jijñāsā/janmādy asya yataḥ [SB 1.1.1]. The Vedānta-sūtra explains that one should inquire about the Supreme Soul. Such inquiry about the Supreme is called brahma jijñāsā. The Absolute Truth, tattva, is explained in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth appears to neophytes as impersonal Brahman and to advanced mystic yogīs as Paramātmā, the Supersoul, but devotees, who are further advanced, understand the Absolute Truth as the Supreme Lord, Viṣṇu.

This material cosmic manifestation is an expansion of the energy of Lord Kṛṣṇa, or Lord Viṣṇu.

eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

"Whatever we see in this world is but an expansion of various energies of the Supreme Personality of Godhead, who is like a fire that spreads illumination for a long distance although it is situated in one place." (Viṣṇu Purāṇa) The entire cosmic manifestation is an expansion of the Supreme Lord. Therefore if one does not conduct research to find the supreme cause, but instead falsely engages in frivolous, temporary activities, what is the use of demanding recognition as an important scientist or philosopher? If one does not know the ultimate cause, what is the use of his scientific and philosophical research?

The puruṣa, the original person-Bhagavān, Viṣṇu-can be understood only by devotional service. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg. 18.55] only by devotional service can one understand the Supreme Person, who is behind everything. One must try to understand that the material elements are the separated, inferior energy of the Lord and that the living entity is the Lord's spiritual energy. Whatever we experience, including matter and the spirit soul, the living force, is but a combination of two energies of Lord Viṣṇu-the inferior energy and the superior energy. One should seriously study the facts concerning creation, maintenance and devastation, as well as the permanent place from which one never need return (yad gatvā na nivartante [Bg. 15.6]). Human society should study this, but instead of culturing such knowledge, people are attracted to temporary happiness and sense gratification, culminating in bottomless, topless passion. There is no profit in such activities; one must engage himself in the Kṛṣṇa consciousness movement.

TEXT 18

aiśvaraṁ śāstram utsṛjya

bandha-mokṣānudarśanam

vivikta-padam ajñāya

kim asat-karmabhir bhavet

SYNONYMS

aiśvaram-bringing understanding of God, or Kṛṣṇa consciousness; śāstram-the Vedic literature; utsṛjya-giving up; bandha-of bondage; mokṣa-and of liberation; anudarśanam-informing about the ways; vivikta-padam-distinguishing spirit from matter; ajñāya-not knowing; kim asat-karmabhiḥ bhavet-what can be the use of temporary fruitive activities.

[Nārada Muni had spoken of a swan. That swan is explained in this verse.] The Vedic literatures [śāstras] vividly describe how to understand the Supreme Lord, the source of all material and spiritual energy. Indeed, they elaborately explain these two energies. The swan [haṁsa] is one who discriminates between matter and spirit, who accepts the essence of everything, and who explains the means of bondage and the means of liberation. The words of scriptures consist of variegated vibrations. If a foolish rascal leaves aside the study of these śāstras to engage in temporary activities, what will be the result?

The Kṛṣṇa consciousness movement is very eager to present Vedic literature in modern languages, especially Western languages such as English, French and German. The leaders of the Western world, the Americans and Europeans, have become the idols of modern civilization because the Western people are very sophisticated in temporary activities for the advancement of material civilization. A sane man, however, can see that all such grand activities, although perhaps very important for temporary life, have nothing to do with eternal life. The entire world is imitating the materialistic civilization of the West, and therefore the Kṛṣṇa consciousness movement is very much interested in giving the Western people knowledge by translating the original Sanskrit Vedic literatures into Western languages.

The word vivikta-padam refers to the path of logical discourses concerning the aim of life. If one does not discuss that which is important in life, one is put into darkness and must struggle for existence. What, then, is the benefit of his advancement in knowledge? The people of the West are seeing their students becoming hippies, despite gorgeous arrangements for university education. The Kṛṣṇa consciousness movement, however, is trying to convert misguided, drug-addicted students to the service of Kṛṣṇa and engage them in the best welfare activities for human society.

TEXT 19

kāla-cakraṁ bhrami tīkṣṇaṁ

sarvaṁ niṣkarṣayaj jagat

svatantram abudhasyeha

kim asat-karmabhir bhavet

SYNONYMS

kāla-cakram-the wheel of eternal time; bhrami-revolving automatically; tīkṣṇam-very sharp; sarvam-all; niṣkarṣayat-driving; jagat-the world; sva-tantram-independent, not caring for the so-called scientists and philosophers; abudhasya-of one who does not know (this principle of time); iha-in this material world; kim asat-karmabhiḥ bhavet-what is the use of engaging in temporary fruitive activities.

[Nārada Muni had spoken of a physical object made of sharp blades and thunderbolts. The Haryaśvas understood this allegory as follows.] Eternal time moves very sharply, as if made of razors and thunderbolts. Uninterrupted and fully independent, it drives the activities of the entire world. If one does not try to study the eternal element of time, what benefit can he derive from performing temporary material activities?

This verse explains the words kṣaura-pavyaṁ svayaṁ bhrami, which especially refer to the orbit of eternal time. It is said that time and tide wait for no man. According to the moral instructions of the great politician Cāṇakya Paṇḍita:

āyuṣaḥ kṣaṇa eko 'pi
na labhyaḥ svarṇa-koṭibhiḥ
na cen nirarthakaṁ nītiḥ
kā ca hānis tato 'dhikā

Even a moment of one's lifetime could not be returned in exchange for millions of dollars. Therefore one should consider how much loss one suffers if he wastes even a moment of his life for nothing. Living like an animal, not understanding the goal of life, one foolishly thinks that there is no eternity and that his life span of fifty, sixty, or, at the most, one hundred years, is everything. This is the greatest foolishness. Time is eternal, and in the material world one passes through different phases of his eternal life. Time is compared herein to a sharp razor. A razor is meant to shave the hair from one's face, but if not carefully handled, the razor will cause disaster. One is advised not to create a disaster by misusing his lifetime. One should be extremely careful to utilize the span of his life for spiritual realization, or Kṛṣṇa consciousness.

TEXT 20

śāstrasya pitur ādeśaṁ

yo na veda nivartakam

kathaṁ tad-anurūpāya

guṇa-visrambhy upakramet

SYNONYMS

śāstrasya-of the scriptures; pituḥ-of the father; ādeśam-the instruction; yaḥ-one who; na-not; veda-understands; nivartakam-which brings about the cessation of the material way of life; katham-how; tat-anurūpāya-to follow the instruction of the śāstras; guṇa-visrambhī-a person entangled in the three modes of material nature; upakramet-can engage in the creation of progeny.

[Nārada Muni had asked how one could ignorantly defy one's own father. The Haryaśvas understood the meaning of this question.] One must accept the original instructions of the śāstra. According to Vedic civilization, one is offered a sacred thread as a sign of second birth. One takes his second birth by dint of having received instructions in the śāstra from a bona fide spiritual master. Therefore, śāstra, scripture, is the real father. All the śāstras instruct that one should end his material way of life. If one does not know the purpose of the father's orders, the śāstras, he is ignorant. The words of a material father who endeavors to engage his son in material activities are not the real instructions of the father.

Bhagavad-gītā (16.7) says, pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: demons, who are less than human beings but are not called animals, do not know the meaning of pravṛtti and nivṛtti, work to be done and work not to be done. In the material world, every living entity has a desire to lord it over the material world as much as possible. This is called pravṛtti-mārga. All the śāstras, however, advise nivṛtti-mārga, or release from the materialistic way of life. Apart from the śāstras of the Vedic civilization, which is the oldest of the world, other śāstras agree on this point. For example, in the Buddhist śāstras Lord Buddha advises that one achieve nirvāṇa by giving up the materialistic way of life. In the Bible, which is also śāstra, one will find the same advice: one should cease materialistic life and return to the kingdom of God. In any śāstra one may examine, especially the Vedic śāstra, the same advice is given: one should give up his materialistic life and return to his original, spiritual life. Śaṅkarācārya also propounds the same conclusion. Brahma satyaṁ jagan mithyā: this material world or materialistic life is simply illusion, and therefore one should stop his illusory activities and come to the platform of Brahman.

The word śāstra refers to the scriptures, particularly the Vedic books of knowledge. The Vedas-Sāma, Yajur, Ṛg and Atharva-and any other books deriving knowledge from these Vedas are considered Vedic literatures. Bhagavad-gītā is the essence of all Vedic knowledge, and therefore it is the scripture whose instructions should be especially accepted. In this essence of all śāstras, Kṛṣṇa personally advises that one give up all other duties and surrender unto Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]).

One should be initiated into following the principles of śāstra. In offering initiation, our Kṛṣṇa consciousness movement asks one to come to the conclusion of śāstra by taking the advice of the supreme speaker of the śāstra, Kṛṣṇa, forgetting the principles of the materialistic way of life. Therefore the principles we advise are no illicit sex, no intoxication, no gambling and no meat-eating. These four types of engagement will enable an intelligent person to get free from the materialistic life and return home, back to Godhead.

In regard to the instructions of the father and mother, it may be said that every living entity, including even the insignificant cats, dogs and serpents, takes birth of a father and mother. Therefore, getting a material father and mother is not a problem. In every form of life, birth after birth, the living entity gets a father and mother. In human society, however, if one is satisfied with his material father and mother and their instructions and does not make further progress by accepting a spiritual master and being educated in the śāstras, he certainly remains in darkness. The material father and mother are important only if they are interested in educating their son to become free from the clutches of death. As instructed by Ṛṣabhadeva (Bhāg. 5.5.18): pitā na sa syāj jananī na sā syāt/ na mocayed yaḥ samupeta-mṛtyum. One should not strive to become a mother or father if one cannot save one's dependent son from the impending danger of death. A parent who does not know how to save his son has no value because such fathers and mothers may be had in any form of life, even among the cats, dogs and so on. Only a father and mother who can elevate their son to the spiritual platform are bona fide parents. Therefore according to the Vedic system it is said, janmanā jāyate śūdraḥ: one is born of a material father and mother as a śūdra. The purpose of life, however, is to become a brāhmaṇa, a first-class man.

A first-class intelligent man is called a brāhmaṇa because he knows the Supreme Brahman, the Absolute Truth. According to the Vedic instructions, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] to know this science, one must approach a bona fide guru, a spiritual master who will initiate the disciple with the sacred thread so that he may understand the Vedic knowledge. Janmanā jāyate śūdraḥ saṁskārād dhi bhaved dvijaḥ. Becoming a brāhmaṇa through the endeavor of a bona fide spiritual master is called saṁskāra. After initiation, one is engaged in study of the śāstra, which teaches the student how to gain release from materialistic life and return home, back to Godhead.

The Kṛṣṇa consciousness movement is teaching this higher knowledge of retiring from materialistic life to return to Godhead, but unfortunately many parents are not very satisfied with this movement. Aside from the parents of our students, many businessmen are also dissatisfied because we teach our students to abandon intoxication, meat-eating, illicit sex and gambling. If the Kṛṣṇa consciousness movement spreads, the so-called businessmen will have to close their slaughterhouses, breweries and cigarette factories. Therefore they are also very much afraid. However, we have no alternative than to teach our disciples to free themselves from materialistic life. We must instruct them in the opposite of material life to save them from the repetition of birth and death.

Nārada Muni, therefore, advised the Haryaśvas, the sons of Prajāpati Dakṣa, that instead of begetting progeny, it would be better to leave and achieve the perfection of spiritual understanding according to the instructions of the śāstras. The importance of the śāstras is mentioned in Bhagavad-gītā (16.23):

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

"One who disregards the injunctions of the śāstras and acts whimsically, as he likes, never achieves the perfection of life, not to speak of happiness. Nor does he return home to the spiritual world."

TEXT 21

iti vyavasitā rājan

haryaśvā eka-cetasaḥ

prayayus taṁ parikramya

panthānam anivartanam

SYNONYMS

iti-thus; vyavasitāḥ-being fully convinced by the instructions of Nārada Muni; rājan-O King; haryaśvāḥ-the sons of Prajāpati Dakṣa; eka-cetasaḥ-all being of the same opinion; prayayuḥ-left; tam-Nārada Muni; parikramya-circumambulating; panthānam-on the path; anivartanam-which does not bring one back again to this material world.

Śukadeva Gosvāmī continued: My dear King, after hearing the instructions of Nārada, the Haryaśvas, the sons of Prajāpati Dakṣa, were firmly convinced. They all believed in his instructions and reached the same conclusion. Having accepted him as their spiritual master, they circumambulated that great sage and followed the path by which one never returns to this world.

From this verse we can understand the meaning of initiation and the duties of a disciple and spiritual master. The spiritual master never instructs his disciple, "Take a mantra from me, pay me some money, and by practicing this yoga system you will become very expert in materialistic life." This is not the duty of a spiritual master. Rather, the spiritual master teaches the disciple how to give up materialistic life, and the disciple's duty is to assimilate his instructions and ultimately follow the path back home, back to Godhead, from whence no one returns to this material world.

After hearing the instructions of Nārada Muni, the Haryaśvas, the sons of Prajāpati Dakṣa, decided not to be entangled in materialistic life by begetting hundreds of children and having to take care of them. This would have been unnecessarily entangling. The Haryaśvas did not consider pious and impious activities. Their materialistic father had instructed them to increase the population, but because of the words of Nārada Muni, they could not heed that instruction. Nārada Muni, as their spiritual master, gave them the śāstric instructions that they should give up this material world, and as bona fide disciples they followed his instructions. One should not endeavor to wander to different planetary systems within this universe, for even if one goes to the topmost planetary system, Brahmaloka, one must return again (kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]). The endeavors of karmīs are a useless waste of time. One should endeavor to return home, back to Godhead. This is the perfection of life. As the Lord says in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again."

TEXT 22

svara-brahmaṇi nirbhāta-

hṛṣīkeśa-padāmbuje

akhaṇḍaṁ cittam āveśya

lokān anucaran muniḥ

SYNONYMS

svara-brahmaṇi-in spiritual sound; nirbhāta-placing clearly before the mind; hṛṣīkeśa-of the Supreme Personality of Godhead, Kṛṣṇa, the master of the senses; padāmbuje-the lotus feet; akhaṇḍam-unbroken; cittam-consciousness; āveśya-engaging; lokān-all the planetary systems; anucarat-traveled around; muniḥ-the great sage Nārada Muni.

The seven musical notes-ṣa, ṛ, gā, ma, pa, dha and ni-are used in musical instruments, but originally they come from the Sāma Veda. The great sage Nārada vibrates sounds describing the pastimes of the Supreme Lord. By such transcendental vibrations, such as Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, he fixes his mind at the lotus feet of the Lord. Thus he directly perceives Hṛṣīkeśa, the master of the senses. After delivering the Haryaśvas, Nārada Muni continued traveling throughout the planetary systems, his mind always fixed at the lotus feet of the Lord.

The goodness of the great sage Nārada Muni is described herewith. He always chants about the pastimes of the Lord and delivers the fallen souls back to Godhead. In this regard, Śrīla Bhaktivinoda Ṭhākura has sung:

nārada-muni, bājāya vīṇā,
'rādhikā-ramaṇa'-nāme
nāma amani, udita haya,
bhakata-gīta-sāme

amiya-dhārā, variṣe ghana,
śravaṇa-yugale giyā
bhakata-jana, saghane nāce,
bhariyā āpana hiyā

mādhurī-pūra, āsaba paśi',
mātāya jagata-jane
keha vā kāṅde, keha vā nāce,
keha māte mane mane

pañca-vadana, nārade dhari',
premera saghana rola
kamalāsana, nāciyā bale,
'bola bola hari bola'

sahasrānana, parama-sukhe,
'hari hari' bali' gāya
nāma-prabhāve, mātila viśva,
nāma-rasa sabe pāya

śrī-kṛṣṇa-nāma, rasane sphuri',
purā'la āmāra āśa
śrī-rūpa-pade, yācaye ihā,
bhakativinoda dāsa

The purport of this song is that Nārada Muni, the great soul, plays a stringed instrument called a vīṇā, vibrating the sound rādhikā-ramaṇa, which is another name for Kṛṣṇa. As soon as he strokes the strings, all the devotees begin responding, making a very beautiful vibration. Accompanied by the stringed instrument, the singing seems like a shower of nectar, and all the devotees dance in ecstasy to the fullest extent of their satisfaction. While dancing, they appear madly intoxicated with ecstasy, as if drinking the beverage called mādhurī-pūra. Some of them cry, some of them dance, and some of them, although unable to dance publicly, dance within their hearts. Lord Śiva embraces Nārada Muni and begins talking in an ecstatic voice, and seeing Lord Śiva dancing with Nārada, Lord Brahmā also joins, saying, "All of you kindly chant 'Hari bol! Hari bol!' " The King of heaven, Indra, also gradually joins with great satisfaction and begins dancing and chanting "Hari bol! Hari bol!" In this way, by the influence of the transcendental vibration of the holy name of God, the whole universe becomes ecstatic. Bhaktivinoda Ṭhākura says, "When the universe becomes ecstatic, my desire is satisfied. I therefore pray unto the lotus feet of Rūpa Gosvāmī that this chanting of harer nāma [Adi 17.21] may go on nicely like this."

Lord Brahmā is the guru of Nārada Muni, who is the guru of Vyāsadeva, and Vyāsadeva is the guru of Madhvācārya. Thus the Gauḍīya-Mādhva-sampradāya is in the disciplic succession from Nārada Muni. The members of this disciplic succession-in other words, the members of the Kṛṣṇa consciousness movement-should follow in the footsteps of Nārada Muni by chanting the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. They should go everywhere to deliver the fallen souls by vibrating the Hare Kṛṣṇa mantra and the instructions of Bhagavad-gītā, Śrīmad-Bhāgavatam and Caitanya-caritāmṛta. That will please the Supreme Personality of Godhead. One can spiritually advance if one actually follows the instructions of Nārada Muni. If one pleases Nārada Muni, then the Supreme Personality of Godhead, Hṛṣīkeśa, is also pleased (yasya prasādād bhagavat-prasādaḥ ). The immediate spiritual master is the representative of Nārada Muni; there is no difference between the instructions of Nārada Muni and those of the present spiritual master. Both Nārada Muni and the present spiritual master speak the same teachings of Kṛṣṇa, who says in Bhagavad-gītā (18.65–66):

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."

TEXT 23

nāśaṁ niśamya putrāṇāṁ

nāradāc chīla-śālinām

anvatapyata kaḥ śocan

suprajastvaṁ śucāṁ padam

SYNONYMS

nāśam-the loss; niśamya-hearing of; putrāṇām-of his sons; nāradāt-from Nārada; śīla-śālinām-who were the best of well-behaved persons; anvatapyata-suffered; kaḥ-Prajāpati Dakṣa; śocan-lamenting; su-prajastvam-having ten thousand well-behaved sons; śucām-of lamentation; padam-position.

The Haryaśvas, the sons of Prajāpati Dakṣa, were very well behaved, cultured sons, but unfortunately, because of the instructions of Nārada Muni, they deviated from the order of their father. When Dakṣa heard this news, which was brought to him by Nārada Muni, he began to lament. Although he was the father of such good sons, he had lost them all. Certainly this was lamentable.

The Haryaśvas, the sons of Prajāpati Dakṣa, were certainly well behaved, learned and advanced, and in accordance with the order of their father they went to perform austerities to beget good sons for their family. But Nārada Muni took advantage of their good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs. The Haryaśvas abided by the order of Nārada Muni, but when news of this was brought to Prajāpati Dakṣa, the prajāpati, instead of being happy with the actions of Nārada Muni, was extremely sorrowful. Similarly, we are trying to bring as many young men as possible to the Kṛṣṇa consciousness movement for their ultimate benefit, but the parents of the young men joining this movement, being very sorry, are lamenting and making counterpropaganda. Of course, Prajāpati Dakṣa did not make propaganda against Nārada Muni, but later, as we shall see, Dakṣa cursed Nārada Muni for his benevolent activities. This is the way of materialistic life. A materialistic father and mother want to engage their sons in begetting children, striving for improved economic conditions and rotting in materialistic life. They are not unhappy when their children become spoiled, useless citizens, but they lament when they join the Kṛṣṇa consciousness movement to achieve the ultimate goal of life. This animosity between parents and the Kṛṣṇa consciousness movement has existed since time immemorial. Even Nārada Muni was condemned, not to speak of others. Nevertheless, Nārada Muni never gives up his mission. To deliver as many fallen souls as possible, he continues playing his musical instrument and vibrating the transcendental sound Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 24

sa bhūyaḥ pāñcajanyāyām

ajena parisāntvitaḥ

putrān ajanayad dakṣaḥ

savalāśvān sahasriṇaḥ

SYNONYMS

saḥ-Prajāpati Dakṣa; bhūyaḥ-again; pāñcajanyāyām-in the womb of his wife Asiknī, or Pāñcajanī; ajena-by Lord Brahmā; parisāntvitaḥ-being pacified; putrān-sons; ajanayat-begot; dakṣaḥ-Prajāpati Dakṣa; savalāśvān-named the Savalāśvas; sahasriṇaḥ-numbering one thousand.

When Prajāpati Dakṣa was lamenting for his lost children, Lord Brahmā pacified him with instructions, and thereafter Dakṣa begot one thousand more children in the womb of his wife, Pāñcajanī. This time his sons were known as the Savalāśvas.

Prajāpati Dakṣa was so named because he was very expert in begetting children. (The word dakṣa means "expert.") First he begot ten thousand children in the womb of his wife, and when the children were lost-when they returned home, back to Godhead-he begot another set of children, known as the Savalāśvas. Prajāpati Dakṣa is very expert in begetting children, and Nārada Muni is very expert in delivering all the conditioned souls back home, back to Godhead. Therefore the materialistic experts do not agree with the spiritual expert Nārada Muni. but this does not mean that Nārada Muni will give up his engagement of chanting the Hare Kṛṣṇa mantra.

TEXT 25

te ca pitrā samādiṣṭāḥ

prajā-sarge dhṛta-vratāḥ

nārāyaṇa-saro jagmur

yatra siddhāḥ sva-pūrvajāḥ

SYNONYMS

te-these sons (the Savalāśvas); ca-and; pitrā-by their father; samādiṣṭāḥ-being ordered; prajā-sarge-in increasing progeny or population; dhṛta-vratāḥ-accepted vows; nārāyaṇa-saraḥ-the holy lake named Nārāyaṇa-saras; jagmuḥ-went to; yatra-where; siddhāḥ-perfected; sva-pūrva-jāḥ-their older brothers, who had previously gone there.

In accordance with their father's order to beget children, the second group of sons also went to Nārāyaṇa-saras, the same place where their brothers had previously attained perfection by following the instructions of Nārada. Undertaking great vows of austerity, the Savalāśvas remained at that holy place.

Prajāpati Dakṣa sent his second group of sons to the same place where his previous sons had attained perfection. He did not hesitate to send his second group of sons to the same place, although they too might become victims of Nārada's instructions. According to the Vedic culture, one should be trained in spiritual understanding as a brahmacārī before entering household life to beget children. This is the Vedic system. Thus Prajāpati Dakṣa sent his second group of sons for cultural improvement, despite the risk that because of the instructions of Nārada they might become as intelligent as their older brothers. As a dutiful father, he did not hesitate to allow his sons to receive cultural instructions concerning the perfection of life; he depended upon them to choose whether to return home, back to Godhead, or to rot in this material world in various species of life. In all circumstances, the duty of the father is to give cultural education to his sons, who must later decide which way to go. Responsible fathers should not hinder their sons who are making cultural advancement in association with the Kṛṣṇa consciousness movement. This is not a father's duty. The duty of a father is to give his son complete freedom to make his choice after becoming spiritually advanced by following the instructions of the spiritual master.

TEXT 26

tad-upasparśanād eva

vinirdhūta-malāśayāḥ

japanto brahma paramaṁ

tepus tatra mahat tapaḥ

SYNONYMS

tat-of that holy place; upasparśanāt-by bathing regularly in the water; eva-indeed; vinirdhūta-completely purified; mala-āśayāḥ-of all the dirt within the heart; japantaḥ-chanting or murmuring; brahma-mantras beginning with oṁ (such as oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ); paramam-the ultimate goal; tepuḥ-performed; tatra-there; mahat-great; tapaḥ-penances.

At Nārāyaṇa-saras, the second group of sons performed penances in the same way as the first. They bathed in the holy water, and by its touch all the dirty material desires in their hearts were cleansed away. They murmured mantras beginning with oṁkāra and underwent a severe course of austerities.

Every Vedic mantra is called brahma because each mantra is preceded by the brahmākṣara (aum or oṁkāra). For example, oṁ namo bhagavate vāsudevāya. Lord Kṛṣṇa says in Bhagavad-gītā (7.8), praṇavaḥ sarva-vedeṣu: "In all the Vedic mantras, I am represented by praṇava, or oṁkāra." Thus chanting of the Vedic mantras beginning with oṁkāra is directly chanting of Kṛṣṇa's name. There is no difference. Whether one chants oṁkāra or addresses the Lord as "Kṛṣṇa," the meaning is the same, but Śrī Caitanya Mahāprabhu has recommended that in this age one chant the Hare Kṛṣṇa mantra (harer nāma eva kevalam [Adi 17.21]). Although there is no difference between Hare Kṛṣṇa and the Vedic mantras beginning with oṁkāra, Śrī Caitanya Mahāprabhu, the leader of the spiritual movement for this age, has recommended that one chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXTS 27–28

ab-bhakṣāḥ katicin māsān

katicid vāyu-bhojanāḥ

ārādhayan mantram imam

abhyasyanta iḍaspatim

oṁ namo nārāyaṇāya

puruṣāya mahātmane

viśuddha-sattva-dhiṣṇyāya

mahā-haṁsāya dhīmahi

SYNONYMS

ap-bhakṣāḥ-drinking only water; katicit māsān-for some months; katicit-for some; vāyu-bhojanāḥ-merely breathing, or eating air; ārādhayan-worshiped; mantram imam-this mantra, which is nondifferent from Nārāyaṇa; abhyasyantaḥ-practicing; iḍaḥ-patim-the master of all mantras, Lord Viṣṇu; oṁ-O Lord; namaḥ-respectful obeisances; nārāyaṇāya-unto Lord Nārāyaṇa; puruṣāya-the Supreme Person; mahā-ātmane-the exalted Supersoul; viśuddha-sattva-dhiṣṇyāya-who is always situated in the transcendental abode; mahā-haṁsāya-the great swanlike Personality of Godhead; dhīmahi-we always offer.

For a few months the sons of Prajāpati Dakṣa drank only water and ate only air. Thus undergoing great austerities, they recited this mantra: "Let us offer our respectful obeisances unto Nārāyaṇa, the Supreme Personality of Godhead, who is always situated in His transcendental abode. Since He is the Supreme Person [paramahaṁsa], let us offer our respectful obeisances unto Him."

From these verses it is apparent that the chanting of the mahā-mantra or the Vedic mantras must be accompanied by severe austerities. In Kali-yuga, people cannot undergo severe austerities like those mentioned herein-drinking only water and eating only air for many months. One cannot imitate such a process. But at least one must undergo some austerity by giving up four unwanted principles, namely illicit sex, meat-eating, intoxication and gambling. Anyone can easily practice this tapasya, and then the chanting of the Hare Kṛṣṇa mantra will be effective without delay. One should not give up the process of austerity. If possible, one should bathe in the waters of the Ganges or Yamunā, or in the absence of the Ganges and Yamunā one may bathe in the water of the sea. This is an item of austerity. Our Kṛṣṇa consciousness movement has therefore established two very large centers, one in Vṛndāvana and another in Māyāpur, Navadvīpa. There one may bathe in the Ganges or Yamunā, chant the Hare Kṛṣṇa mantra and thus become perfect and return home, back to Godhead.

TEXT 29

iti tān api rājendra

prajā-sarga-dhiyo muniḥ

upetya nāradaḥ prāha

vācaḥ kūṭāni pūrvavat

SYNONYMS

iti-thus; tān-them (the sons of Prajāpati Dakṣa known as the Savalāśvas); api-also; rājendra-O King Parīkṣit; prajā-sarga-dhiyaḥ-who were under the impression that begetting children was the most important duty; muniḥ-the great sage; upetya-approaching; nāradaḥ-Nārada; prāha-said; vācaḥ-words; kūṭāni-enigmatic; pūrva-vat-as he had done previously.

O King Parīkṣit, Nārada Muni approached these sons of Prajāpati Dakṣa, who were engaged in tapasya to beget children, and spoke enigmatic words to them just as he had spoken to their elder brothers.

TEXT 30

dākṣāyaṇāḥ saṁśṛṇuta

gadato nigamaṁ mama

anvicchatānupadavīṁ

bhrātṝṇāṁ bhrātṛ-vatsalāḥ

SYNONYMS

dākṣāyaṇāḥ-O sons of Prajāpati Dakṣa; saṁśṛṇuta-please hear with attention; gadataḥ-who am speaking; nigamam-instruction; mama-my; anvicchata-follow; anupadavīm-the path; bhrātṝṇām-of your brothers; bhrātṛ-vatsalāḥ-O you who are very much affectionate to your brothers.

O sons of Dakṣa, please hear my words of instruction attentively. You are all very affectionate to your elder brothers, the Haryaśvas. Therefore you should follow their path.

Nārada Muni encouraged Prajāpati Dakṣa's second group of sons by awakening their natural affinity for their brothers. He urged them to follow their older brothers if they were at all affectionate toward them. Family affection is very strong, and therefore Nārada Muni followed this tactic of reminding them of their family relationship with the Haryaśvas. Generally the word nigama refers to the Vedas, but here nigama refers to the instructions contained in the Vedas. Śrīmad-Bhāgavatam says, nigama-kalpa-taror galitaṁ phalam: [SB 1.1.3] the Vedic instructions are like a tree, of which Śrīmad-Bhāgavatam is the ripened fruit. Nārada Muni is engaged in distributing this fruit, and therefore he instructed Vyāsadeva to write this Mahā-Purāṇa, Śrīmad-Bhāgavatam, for the benefit of ignorant human society.

anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām

"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth." (Bhāg. 1.7.6) People are suffering because of ignorance and are following a wrong path for happiness. This is called anartha. These material activities will never make them happy, and therefore Nārada instructed Vyāsadeva to record the instructions of Śrīmad-Bhāgavatam. Vyāsadeva actually followed Nārada and did this. Śrīmad-Bhāgavatam is the supreme instruction of the Vedas. Galitaṁ phalam: the ripened fruit of the Vedas is Śrīmad-Bhāgavatam.

TEXT 31

bhrātṝṇāṁ prāyaṇaṁ bhrātā

yo 'nutiṣṭhati dharmavit

sa puṇya-bandhuḥ puruṣo

marudbhiḥ saha modate

SYNONYMS

bhrātṝṇām-of elder brothers; prāyaṇam-the path; bhrātā-a faithful brother; yaḥ-one who; anutiṣṭhati-follows; dharma-vit-knowing the religious principles; saḥ-that; puṇya-bandhuḥ-highly pious; puruṣaḥ-person; marudbhiḥ-the demigods of the winds; saha-with; modate-enjoys life.

A brother aware of the principles of religion follows in the footsteps of his elder brothers. Because of being highly elevated, such a pious brother gets the opportunity to associate and enjoy with demigods like the Maruts, who are all affectionate to their brothers.

According to their belief in various material relationships, people are promoted to various planets. Here it is said that one who is very faithful to his brothers should follow a path similar to theirs and get the opportunity for promotion to Marudloka. Nārada Muni advised Prajāpati Dakṣa's second group of sons to follow their elder brothers and be promoted to the spiritual world.

TEXT 32

etāvad uktvā prayayau

nārado 'mogha-darśanaḥ

te 'pi cānvagaman mārgaṁ

bhrātṝṇām eva māriṣa

SYNONYMS

etāvat-this much; uktvā-speaking; prayayau-departed from that place; nāradaḥ-the great sage Nārada; amogha-darśanaḥ-whose glance is all-auspicious; te-they; api-also; ca-and; anvagaman-followed; mārgam-the path; bhrātṝṇām-of their previous brothers; eva-indeed; māriṣa-O great Āryan king.

Śukadeva Gosvāmī continued: O best of the advanced Āryans, after saying this much to the sons of Prajāpati Dakṣa, Nārada Muni, whose merciful glance never goes in vain, left as he had planned. The sons of Dakṣa followed their elder brothers. Not attempting to produce children, they engaged themselves in Kṛṣṇa consciousness.

TEXT 33

sadhrīcīnaṁ pratīcīnaṁ

parasyānupathaṁ gatāḥ

nādyāpi te nivartante

paścimā yāminīr iva

SYNONYMS

sadhrīcīnam-completely correct; pratīcīnam-obtainable by adopting a mode of life aimed at the highest goal, devotional service; parasya-of the Supreme Lord; anupatham-the pathway; gatāḥ-taking to; na-not; adya api-even until today; te-they (the sons of Prajāpati Dakṣa); nivartante-have come back; paścimāḥ-western (those that have past); yāminīḥ-nights; iva-like.

The Savalāśvas took to the correct path, which is obtainable by a mode of life meant to achieve devotional service, or the mercy of the Supreme Personality of Godhead. Like nights that have gone to the west, they have not returned even until now.

TEXT 34

etasmin kāla utpātān

bahūn paśyan prajāpatiḥ

pūrvavan nārada-kṛtaṁ

putra-nāśam upāśṛṇot

SYNONYMS

etasmin-at this; kāle-time; utpātān-disturbances; bahūn-many; paśyan-seeing; prajāpatiḥ-Prajāpati Dakṣa; pūrva-vat-like before; nārada-by the great sage Nārada Muni; kṛtam-done; putra-nāśam-the loss of his children; upāśṛṇot-he heard of.

At this time, Prajāpati Dakṣa observed many inauspicious signs, and he heard from various sources that his second group of sons, the Savalāśvas, had followed the path of their elder brothers in accordance with the instructions of Nārada.

TEXT 35

cukrodha nāradāyāsau

putra-śoka-vimūrcchitaḥ

devarṣim upalabhyāha

roṣād visphuritādharaḥ

SYNONYMS

cukrodha-became very angry; nāradāya-at the great sage Nārada Muni; asau-that one (Dakṣa); putra-śoka-due to lamentation for the loss of his children; vimūrcchitaḥ-almost fainting; devarṣim-the great sage Devarṣi Nārada; upalabhya-seeing; āha-he said; roṣāt-out of great anger; visphurita-trembling; adharaḥ-whose lips.

When he heard that the Savalāśvas had also left this world to engage in devotional service, Dakṣa was angry at Nārada, and he almost fainted due to lamentation. When Dakṣa met Nārada, Dakṣa's lips began trembling in anger, and he spoke as follows.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that Nārada Muni had delivered the entire family of Svāyambhuva Manu, beginning with Priyavrata and Uttānapāda. He had delivered Uttānapāda's son Dhruva and had even delivered Prācīnabarhi, who was engaged in fruitive activities. Nevertheless, he could not deliver Prajāpati Dakṣa. Prajāpati Dakṣa saw Nārada before him because Nārada had personally come to deliver him. Nārada Muni took the opportunity to approach Prajāpati Dakṣa in his bereavement because the time of bereavement is a suitable time for appreciating bhakti-yoga. As stated in Bhagavad-gītā (7.16), four kinds of men-ārta (one who is distressed), arthārthī (one in need of money), jijñāsu (one who is inquisitive) and jñānī (a person in knowledge)-try to understand devotional service. Prajāpati Dakṣa was in great distress because of the loss of his sons, and therefore Nārada took the opportunity to instruct him regarding liberation from material bondage.

TEXT 36

śrī-dakṣa uvāca

aho asādho sādhūnāṁ

sādhu-liṅgena nas tvayā

asādhv akāry arbhakāṇāṁ

bhikṣor mārgaḥ pradarśitaḥ

SYNONYMS

śrī-dakṣaḥ uvāca-Prajāpati Dakṣa said; aho asādho-O greatly dishonest nondevotee; sādhūnām-of the society of devotees and great sages; sādhu-liṅgena-wearing the dress of a saintly person; naḥ-unto us; tvayā-by you; asādhu-a dishonesty; akāri-has been done; arbhakāṇām-of poor boys who were very inexperienced; bhikṣoḥ mārgaḥ-the path of a beggar or mendicant sannyāsī; pradarśitaḥ-shown.

Prajāpati Dakṣa said: Alas, Nārada Muni, you wear the dress of a saintly person, but you are not actually a saint. Indeed, although I am now in gṛhastha life, I am a saintly person. By showing my sons the path of renunciation, you have done me an abominable injustice.

Śrī Caitanya Mahāprabhu said, sannyāsīra alpa chidra sarva-loke gāya (Cc. Madhya 12.51). In society one will find many sannyāsīs, vānaprasthas, gṛhasthas and brahmacārīs, but if all of them properly live in accordance with their duties, they are understood to be sādhus. Prajāpati Dakṣa was certainly a sādhu because he had executed such great austerities that the Supreme Personality of Godhead, Lord Viṣṇu, had appeared before him. Nevertheless, he had a fault-finding mentality. He improperly thought Nārada Muni to be asādhu, or nonsaintly, because Nārada had foiled his intentions. Desiring to train his sons to become gṛhasthas fully equipped with knowledge, Dakṣa had sent them to execute austerities by Nārāyaṇa-saras. Nārada Muni, however, taking advantage of their highly elevated position in austerity, instructed them to become Vaiṣṇavas in the renounced order. This is the duty of Nārada Muni and his followers. They must show everyone the path of renouncing this material world and returning home, back to Godhead. Prajāpati Dakṣa, however, could not see the exaltedness of the duties Nārada Muni performed in relation to his sons. Unable to appreciate Nārada Muni's behavior, Dakṣa accused Nārada of being asādhu.

The words bhikṣor mārga, "the path of the renounced order," are very significant in this regard. A sannyāsī is called tridaṇḍi-bhikṣu because his duty is to beg alms from the homes of gṛhasthas and to give the gṛhasthas spiritual instructions. A sannyāsī is allowed to beg from door to door, but a gṛhastha cannot do so. Gṛhasthas may earn their living according to the four divisions of spiritual life. A brāhmaṇa gṛhastha may earn his livelihood by becoming a learned scholar and teaching people in general how to worship the Supreme Personality of Godhead. He may also assume the duty of worship himself. Therefore it is said that only brāhmaṇas may engage in Deity worship, and they may accept as prasāda whatever people offer the Deity. Although a brāhmaṇa may sometimes accept charity, it is not for his personal maintenance but for the worship of the Deity. Thus a brāhmaṇa does not stock anything for his future use. Similarly, kṣatriyas may collect taxes from the citizens, and they must also protect the citizens, enforce rules and regulations, and maintain law and order. Vaiśyas should earn their livelihood through agriculture and cow protection, and śūdras should maintain their livelihood by serving the three higher classes. Unless one becomes a brāhmaṇa, one cannot take sannyāsa. Sannyāsīs and brahmacārīs may beg alms door to door, but a gṛhastha cannot.

Prajāpati Dakṣa condemned Nārada Muni because Nārada, a brahmacārī who could beg from door to door, had made sannyāsīs of Dakṣa's sons, who were being trained to be gṛhasthas. Dakṣa was extremely angry at Nārada because he thought that Nārada had done him a great injustice. According to Dakṣa's opinion, Nārada Muni had misled Dakṣa's inexperienced sons (asādhv akāry arbhakāṇām). Dakṣa regarded his sons as innocent boys who had been misled when Nārada showed them the renounced order of life. Because of all these considerations, Prajāpati Dakṣa charged that Nārada Muni was asādhu and should not have adopted the dress of a sādhu.

Sometimes a saintly person is misunderstood by gṛhasthas, especially when he instructs their young sons to accept Kṛṣṇa consciousness. Generally a gṛhastha thinks that unless one enters gṛhastha life he cannot properly enter the renounced order. If a young man immediately adopts the path of the renounced order in accordance with the instructions of Nārada or a member of his disciplic succession, his parents become very angry. This same phenomenon is occurring in our Kṛṣṇa consciousness movement because we are instructing all the young boys in the Western countries to follow the path of renunciation. We allow gṛhastha life, but a gṛhastha also follows the path of renunciation. Even a gṛhastha has to give up so many bad habits that his parents think his life has been practically destroyed. We allow no meat-eating, no illicit sex, no gambling and no intoxication, and consequently the parents wonder how, if there are so many no's, one's life can be positive. In the Western countries especially, these four prohibited activities practically constitute the life and soul of the modern population. Therefore parents sometimes dislike our movement, just as Prajāpati Dakṣa disliked the activities of Nārada and accused Nārada of dishonesty. Nevertheless, although parents may be angry at us, we must perform our duty without hesitation because we are in the disciplic succession from Nārada Muni.

People addicted to householder life wonder how one can give up the enjoyment of gṛhastha life, which is a concession for sex enjoyment, simply to become a mendicant in Kṛṣṇa consciousness. They do not know that the householder's concession for sex life cannot be regulated unless one accepts the life of a mendicant. The Vedic civilization therefore enjoins that at the end of one's fiftieth year one must give up household life. This is compulsory. However, because modern civilization is misled, householders want to remain in family life until death, and therefore they are suffering. In such cases, the disciples of Nārada Muni advise all the members of the younger generation to join the Kṛṣṇa consciousness movement immediately. There is nothing wrong in this.

TEXT 37

ṛṇais tribhir amuktānām

amīmāṁsita-karmaṇām

vighātaḥ śreyasaḥ pāpa

lokayor ubhayoḥ kṛtaḥ

SYNONYMS

ṛṇaiḥ-from the debts; tribhiḥ-three; amuktānām-of persons not freed; amīmāṁsita-not considering; karmaṇām-the path of duty; vighātaḥ-ruin; śreyasaḥ-of the path of good fortune; pāpa-O most sinful (Nārada Muni); lokayoḥ-of the worlds; ubhayoḥ-both; kṛtaḥ-done.

Prajāpati Dakṣa said: My sons were not at all freed from their three debts. Indeed, they did not properly consider their obligations. O Nārada Muni, O personality of sinful action, you have obstructed their progress toward good fortune in this world and the next because they are still indebted to the saintly persons, the demigods and their father.

As soon as a brāhmaṇa takes birth, he assumes three kinds of debts-debts to great saints, debts to the demigods and debts to his father. The son of a brāhmaṇa must undergo celibacy (brahmacarya) to clear his debts to the saintly persons, he must perform ritualistic ceremonies to clear his debts to the demigods, and he must beget children to become free from his debts to his father. Prajāpati Dakṣa argued that although the renounced order is recommended for liberation, one cannot attain liberation unless one fulfills his obligations to the demigods, the saints and his father. Since Dakṣa's sons had not liberated themselves from these three debts, how could Nārada Muni have led them to the renounced order of life? Apparently, Prajāpati Dakṣa did not know the final decision of the śāstras. As stated in Śrīmad-Bhāgavatam (11.5.41):

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam

Everyone is indebted to the demigods, to living entities in general, to his family, to the pitās and so on, but if one fully surrenders to Kṛṣṇa, Mukunda, who can give one liberation, even if one performs no yajñas, one is freed from all debts. Even if one does not repay his debts, he is freed from all debts if he renounces the material world for the sake of the Supreme Personality of Godhead, whose lotus feet are the shelter of everyone. This is the verdict of the śāstra. Therefore Nārada Muni was completely right in instructing the sons of Prajāpati Dakṣa to renounce this material world immediately and take shelter of the Supreme Personality of Godhead. Unfortunately, Prajāpati Dakṣa, the father of the Haryaśvas and Savalāśvas, did not understand the great service rendered by Nārada Muni. Dakṣa therefore addressed him as pāpa (the personality of sinful activities) and asādhu (a nonsaintly person). Since Nārada Muni was a great saint and Vaiṣṇava, he tolerated all such accusations from Prajāpati Dakṣa. He merely performed his duty as a Vaiṣṇava by delivering all the sons of Prajāpati Dakṣa, enabling them to return home, back to Godhead.

TEXT 38

evaṁ tvaṁ niranukrośo

bālānāṁ mati-bhid dhareḥ

pārṣada-madhye carasi

yaśo-hā nirapatrapaḥ

SYNONYMS

evam-thus; tvam-you (Nārada); niranukrośaḥ-without compassion; bālānām-of innocent, inexperienced boys; mati-bhit-contaminating the consciousness; hareḥ-of the Supreme Personality of Godhead; pārṣada-madhye-among the personal associates; carasi-travel; yaśaḥ-hā-defaming the Supreme Personality of Godhead; nirapatrapaḥ-(although you do not know what you are doing, you are executing sinful activities) without shame.

Prajāpati Dakṣa continued: Thus committing violence against other living entities and yet claiming to be an associate of Lord Viṣṇu, you are defaming the Supreme Personality of Godhead. You needlessly created a mentality of renunciation in innocent boys, and therefore you are shameless and devoid of compassion. How could you travel with the personal associates of the Supreme Lord ?

This mentality of Prajāpati Dakṣa still continues even today. When young boys join the Kṛṣṇa consciousness movement, their fathers and so-called guardians are very angry at the propounder of the Kṛṣṇa consciousness movement because they think that their sons have been unnecessarily induced to deprive themselves of the material enjoyments of eating, drinking and merrymaking. Karmīs, fruitive workers, think that one should fully enjoy his present life in this material world and also perform some pious activities to be promoted to higher planetary systems for further enjoyment in the next life. A yogī, however, especially a bhakti-yogī, is callous to the opinions of this material world. He is not interested in traveling to the higher planetary systems of the demigods to enjoy a long life in an advanced materialistic civilization. As stated by Prabodhānanda Sarasvatī, kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate: for a devotee, merging into the Brahman existence is hellish, and life in the higher planetary systems of the demigods is a will-o'-the-wisp, a phantasmagoria with no real existence at all. A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman. He is interested only in rendering service to the Personality of Godhead. Since Prajāpati Dakṣa was a karmī, he could not appreciate the great service Nārada Muni had rendered his eleven thousand sons. Instead, he accused Nārada Muni of being sinful and charged that because Nārada Muni was associated with the Supreme Personality of Godhead, the Lord would also be defamed. Thus Dakṣa criticized that Nārada Muni was an offender to the Lord although he was known as an associate of the Lord.

TEXT 39

nanu bhāgavatā nityaṁ

bhūtānugraha-kātarāḥ

ṛte tvāṁ sauhṛda-ghnaṁ vai

vairaṅ-karam avairiṇām

SYNONYMS

nanu-now; bhāgavatāḥ-devotees of the Supreme Personality of Godhead; nityam-eternally; bhūta-anugraha-kātarāḥ-very much anxious to bestow benedictions upon the fallen conditioned souls; ṛte-except; tvām-yourself; sauhṛda-ghnam-a breaker of friendship (therefore not countable among the bhāgavatas, or devotees of the Lord); vai-indeed; vairam-karam-you create enmity; avairiṇām-toward persons who are not enemies.

All the devotees of the Lord but you are very kind to the conditioned souls and are eager to benefit others. Although you wear the dress of a devotee, you create enmity with people who are not your enemies, or you break friendship and create enmity between friends. Are you not ashamed of posing as a devotee while performing these abominable actions?

Such are the criticisms that must be borne by the servants of Nārada Muni in the disciplic succession. Through the Kṛṣṇa consciousness movement, we are trying to train young people to become devotees and return home, back to Godhead, by following rigid regulative principles, but our service is appreciated neither in India nor abroad in the Western countries where we are endeavoring to spread this Kṛṣṇa consciousness movement. In India the caste brāhmaṇas have become enemies of the Kṛṣṇa consciousness movement because we elevate foreigners, who are supposed to be mlecchas and yavanas, to the position of brāhmaṇas. We train them in austerities and penances and recognize them as brāhmaṇas by awarding them sacred threads. Thus the caste brāhmaṇas of India are very displeased by our activities in the Western world. In the West also, the parents of the young people who join this movement have also become enemies. We have no business creating enemies, but the process is such that nondevotees will always be inimical toward us. Nevertheless, as stated in the śāstras, a devotee should be both tolerant and merciful. Devotees engaged in preaching should be prepared to be accused by ignorant persons, and yet they must be very merciful to the fallen conditioned souls. If one can execute his duty in the disciplic succession of Nārada Muni, his service will surely be recognized. As the Lord says in Bhagavad-gītā (18.68–69):

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ

na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi

"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear." Let us continue preaching the message of Lord Kṛṣṇa and not be afraid of enemies. Our only duty is to satisfy the Lord by this preaching, which will be accepted as service by Lord Caitanya and Lord Kṛṣṇa. We must sincerely serve the Lord and not be deterred by so-called enemies.

In this verse the word sauhṛda-ghnam ("a breaker of friendship") is used. Because Nārada Muni and the members of his disciplic succession disrupt friendships and family life, they are sometimes accused of being sauhṛda-ghnam, creators of enmity between relatives. Actually such devotees are friends of every living entity (suhṛdaṁ sarva-bhūtānām), but they are misunderstood to be enemies. Preaching can be a difficult, thankless task, but a preacher must follow the orders of the Supreme Lord and be unafraid of materialistic persons.

TEXT 40

netthaṁ puṁsāṁ virāgaḥ syāt

tvayā kevalinā mṛṣā

manyase yady upaśamaṁ

sneha-pāśa-nikṛntanam

SYNONYMS

na-not; ittham-in this way; puṁsām-of persons; virāgaḥ-renunciation; syāt-is possible; tvayā-by you; kevalinā mṛṣā-possessing knowledge falsely; manyase-you think; yadi-if; upaśamam-renunciation of material enjoyment; sneha-pāśa-the bonds of affection; nikṛntanam-cutting.

Prajāpati Dakṣa continued: If you think that simply awakening the sense of renunciation will detach one from the material world, I must say that unless full knowledge is awakened, simply changing dresses as you have done cannot possibly bring detachment.

Prajāpati Dakṣa was correct in stating that changing one's dress cannot detach one from this material world. The sannyāsīs of Kali-yuga who change their robes from white to saffron and then think they can do whatever they like are more abominable than materialistic gṛhasthas. This is not recommended anywhere. Prajāpati Dakṣa was right in pointing out this defect, but he did not know that Nārada Muni had aroused the spirit of renunciation in the Haryaśvas and Savalāśvas through full knowledge. Such enlightened renunciation is desirable. One should enter the renounced order with full knowledge (jñāna-vairāgya), for the perfection of life is possible for one who renounces this material world in that way. This elevated stage can be reached very easily, as supported by the statements of Śrīmad-Bhāgavatam (1.2.7):

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." If one seriously engages in devotional service to Lord Vāsudeva, jñāna and vairāgya are automatically manifest in one's person. There is no doubt of this. Prajāpati Dakṣa's accusation that Nārada had not actually elevated his sons to the platform of knowledge was not factual. All the sons of Prajāpati Dakṣa had first been raised to the platform of jñāna and had then automatically renounced this world. In summary, unless one's knowledge is awakened, renunciation cannot take place, for without elevated knowledge one cannot give up attachment for material enjoyment.

TEXT 41

nānubhūya na jānāti

pumān viṣaya-tīkṣṇatām

nirvidyate svayaṁ tasmān

na tathā bhinna-dhīḥ paraiḥ

SYNONYMS

na-not; anubhūya-experiencing; na-not; jānāti-knows; pumān-a person; viṣaya-tīkṣṇatām-the sharpness of material enjoyment; nirvidyate-becomes aloof; svayam-himself; tasmāt-from that; na tathā-not like that; bhinna-dhīḥ-whose intelligence is changed; paraiḥ-by others.

Material enjoyment is indeed the cause of all unhappiness, but one cannot give it up unless one has personally experienced how much suffering it is. Therefore one should be allowed to remain in so-called material enjoyment while simultaneously advancing in knowledge to experience the misery of this false material happiness. Then, without help from others, one will find material enjoyment detestful. Those whose minds are changed by others do not become as renounced as those who have personal experience.

It is said that unless a woman becomes pregnant, she cannot understand the trouble of giving birth to a child. Bandhyā ki bujhibe prasava-vedanā. The word bandhyā means a sterile woman. Such a woman cannot give birth to a child. How, then, can she perceive the pain of delivery? According to the philosophy of Prajāpati Dakṣa, a woman should first become pregnant and then experience the pain of childbirth. Then, if she is intelligent, she will not want to be pregnant again. Actually. however. this is not a fact. Sex enjoyment is so strong that a woman becomes pregnant and suffers at the time of childbirth. but she becomes pregnant again, despite her experience. According to Dakṣa's philosophy. one should become implicated in material enjoyment so that after experiencing the distress of such enjoyment. one will automatically renounce. Material nature, however. is so strong that although a man suffers at every step, he will not cease his attempts to enjoy (tṛpyanti neha kṛpaṇa-bahu-duḥkha-bhājaḥ). Under the circumstances, unless one gets the association of a devotee like Nārada Muni or his servant in the disciplic succession, one's dormant spirit of renunciation cannot be awakened. It is not a fact that because material enjoyment involves so many painful conditions one will automatically become detached. One needs the blessings of a devotee like Nārada Muni. Then one can renounce his attachment for the material world. The young boys and girls of the Kṛṣṇa consciousness movement have given up the spirit of material enjoyment not because of practice but by the mercy of Lord Śrī Caitanya Mahāprabhu and His servants.

TEXT 42

yan nas tvaṁ karma-sandhānāṁ

sādhūnāṁ gṛhamedhinām

kṛtavān asi durmarṣaṁ

vipriyaṁ tava marṣitam

SYNONYMS

yat-which; naḥ-unto us; tvam-you; karma-sandhānām-who strictly follow the fruitive ritualistic ceremonies according to Vedic injunctions; sādhūnām-who are honest (because we honestly seek elevated social standards and bodily comfort); gṛha-medhinām-although situated with a wife and children; kṛtavān asi-have created; durmarṣam-unbearable; vipriyam-wrong; tava-your; marṣitam-forgiven.

Although I live in household life with my wife and children, I honestly follow the Vedic injunctions by engaging in fruitive activities to enjoy life without sinful reactions. I have performed all kinds of yajñas, including the deva-yajña, ṛṣi-yajña, pitṛ-yajña and nṛ-yajña. Because these yajñas are called vratas [vows], I am known as a gṛhavrata. Unfortunately, you have given me great displeasure by misguiding my sons, for no reason, to the path of renunciation. This can be tolerated once.

Prajāpati Dakṣa wanted to prove that he had been most tolerant in not having said anything when Nārada Muni, for no reason, induced his ten thousand innocent sons to adopt the path of renunciation. Sometimes householders are accused of being gṛhamedhīs, for gṛhamedhīs are satisfied with family life without spiritual advancement. Gṛhasthas, however, are different because although gṛhasthas live in householder life with their wives and children, they are eager for spiritual advancement. Wanting to prove that he had been magnanimous to Nārada Muni, Prajāpati Dakṣa stressed that when Nārada had misled his first sons, Dakṣa had taken no action; he had been kind and tolerant. He was aggrieved, however, because Nārada Muni had misled his sons for a second time. Therefore he wanted to prove that Nārada Muni, although dressed like a sādhu, was not actually a sādhu; he himself, although a householder, was a greater sādhu than Nārada Muni.

TEXT 43

tantu-kṛntana yan nas tvam

abhadram acaraḥ punaḥ

tasmāl lokeṣu te mūḍha

na bhaved bhramataḥ padam

SYNONYMS

tantu-kṛntana-O mischief-monger who have mercilessly separated my sons from me; yat-which; naḥ-unto us; tvam-you; abhadram-an inauspicious thing; acaraḥ-have done; punaḥ-again; tasmāt-therefore; lokeṣu-in all the planetary systems within the universe; te-of you; mūḍha-O rascal not knowing how to act; na-not; bhavet-there may be; bhramataḥ-who are wandering; padam-an abode.

You have made me lose my sons once, and now you have again done the same inauspicious thing. Therefore you are a rascal who does not know how to behave toward others. You may travel all over the universe, but I curse you to have no residence anywhere.

Because Prajāpati Dakṣa was a gṛhamedhī who wanted to remain in household life, he thought that if Nārada Muni could not remain in one place, but had to travel all over the world, that would be a great punishment for him. Actually, however, such a punishment is a boon for a preacher. A preacher is known as parivrājakācārya-an ācārya, or teacher, who always travels for the benefit of human society. Prajāpati Dakṣa cursed Nārada Muni by saying that although he had the facility to travel all over the universe, he would never be able to stay in one place. In the paramparā system from Nārada Muni, I have also been cursed. Although I have many centers that would be suitable places of residence, I cannot stay anywhere, for I have been cursed by the parents of my young disciples. Since the Kṛṣṇa consciousness movement was started, I have traveled all over the world two or three times a year, and although I am provided comfortable places to stay wherever I go, I cannot stay anywhere for more than three days or a week. I do not mind this curse by the parents of my disciples, but now it is necessary that I stay in one place to finish another task-this translation of Śrīmad-Bhāgavatam. If my young disciples, especially those who have taken sannyāsa, take charge of traveling all over the world, it may be possible for me to transfer the curse of the parents to these young preachers. Then I may sit down conveniently in one place for the work of translation.

TEXT 44

śrī-śuka uvāca

pratijagrāha tad bāḍhaṁ

nāradaḥ sādhu-sammataḥ

etāvān sādhu-vādo hi

titikṣeteśvaraḥ svayam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pratijagrāha-accepted; tat-that; bāḍham-so be it; nāradaḥ-Nārada Muni; sādhu-sammataḥ-who is an approved sādhu; etāvān-this much; sādhu-vādaḥ-appropriate for a saintly person; hi-indeed; titikṣeta-he may tolerate; īśvaraḥ-although able to curse Prajāpati Dakṣa; svayam-himself.

Śrī Śukadeva Gosvāmī continued: My dear King, since Nārada Muni is an approved saintly person, when cursed by Prajāpati Dakṣa he replied, "tad bāḍham: Yes, what you have said is good. I accept this curse." He could have cursed Prajāpati Dakṣa in return, but because he is a tolerant and merciful sādhu, he took no action.

As stated in Śrīmad-Bhāgavatam (3.25.21):

titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ

"The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." Because Nārada Muni is the most elevated of sādhus, devotees, to deliver Prajāpati Dakṣa he silently tolerated the curse. Śrī Caitanya Mahāprabhu has taught this principle to all His devotees:

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." Following the orders of Śrī Caitanya Mahāprabhu, one who preaches the glories of the Lord all over the world or all over the universe should be humbler than grass and more tolerant than a tree because a preacher cannot live an easygoing life. Indeed, a preacher must face many impediments. Not only is he sometimes cursed, but sometimes he must also suffer personal injury. For example, when Nityānanda Prabhu went to preach Kṛṣṇa consciousness to the two roguish brothers Jagāi and Mādhāi, they injured Him and made His head bleed, but nevertheless, He tolerantly delivered the two rogues, who became perfect Vaiṣṇavas. This is the duty of a preacher. Lord Jesus Christ even tolerated crucifixion. Therefore the curse against Nārada was not very astonishing, and he tolerated it.

Now, it may be asked why Nārada Muni stayed in the presence of Prajāpati Dakṣa and tolerated all his accusations and curses. Was that for Dakṣa's deliverance? The answer is yes. Śrīla Viśvanātha Cakravartī Ṭhākura says that after being insulted by Prajāpati Dakṣa, Nārada Muni should have left immediately, but he purposely stayed to hear all Dakṣa's strong words so that Dakṣa might be relieved of his anger. Prajāpati Dakṣa was not an ordinary man; he had accumulated the results of many pious activities. Therefore Nārada Muni expected that after delivering his curse, Dakṣa, satisfied and freed from anger, would repent his misbehavior and thus get a chance to become a Vaiṣṇava and be delivered. When Jagāi and Mādhāi offended Lord Nityānanda, Lord Nityānanda stood tolerantly, and therefore both brothers fell at His lotus feet and repented. Consequently they later became perfect Vaiṣṇavas.

Thus end the Bhaktivedanta purports of the Sixth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam. entitled "Nārada Muni Cursed by Prajāpati Dakṣa."

Chapter Six

The Progeny of the Daughters of Dakṣa

As described in this chapter, Prajāpati Dakṣa begot sixty daughters in the womb of his wife Asiknī. These daughters were given in charity to various persons to increase the population. Since these offspring of Dakṣa were women, Nārada Muni did not try to lead them toward the renounced order of life. Thus the daughters were saved from Nārada Muni. Ten of the daughters were given in marriage to Dharmarāja, thirteen to Kaśyapa Muni, and twenty-seven to the moon-god, Candra. In this way fifty daughters were distributed, and of the other ten daughters, four were given to Kaśyapa and two each to Bhūta, Aṅgirā and Kṛśāśva. One should know that it is because of the union of these sixty daughters with various exalted personalities that the entire universe was filled with various kinds of living entities, such as human beings, demigods, demons, beasts, birds and serpents.

TEXT 1

śrī-śuka uvāca

tataḥ prācetaso 'siknyām

anunītaḥ svayambhuvā

ṣaṣṭiṁ sañjanayām āsa

duhitṝḥ pitṛ-vatsalāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tataḥ-after that incident; prācetasaḥ-Dakṣa; asiknyām-in his wife named Asiknī; anunītaḥ-pacified; svayambhuvā-by Lord Brahmā; ṣaṣṭim-sixty; sañjanayām āsa-begot; duhitṝḥ-daughters; pitṛ-vatsalāḥ-all very affectionate to their father.

Śrī Śukadeva Gosvāmī said: My dear King, thereafter, at the request of Lord Brahmā, Prajāpati Dakṣa, who is known as Prācetasa, begot sixty daughters in the womb of his wife Asiknī. All the daughters were very affectionate toward their father.

After the incidents concerning the loss of his many sons, Dakṣa repented his misunderstanding with Nārada Muni. Lord Brahmā then saw Dakṣa and instructed him to beget children again. This time Dakṣa was very cautious to beget female children instead of male children so that Nārada Muni would not disturb them by urging them to accept the renounced order. Females are not meant for the renounced order of life; they should be faithful to their good husbands, for if a husband is competent for liberation, his wife will also achieve liberation with him. As stated in the śāstra, the results of a husband's pious activities are shared by his wife. Therefore a woman's duty is to be very chaste and faithful to her husband. Then without separate endeavor she will share in all the profit the husband earns.

TEXT 2

daśa dharmāya kāyādād

dvi-ṣaṭ tri-ṇava cendave

bhūtāṅgiraḥ-kṛśāśvebhyo

dve dve tārkṣyāya cāparāḥ

SYNONYMS

daśa-ten; dharmāya-unto King Dharma, Yamarāja; kāya-unto Kaśyapa; adāt-gave; dvi-ṣaṭ-twice six and one (thirteen); tri-nava-thrice nine (twenty-seven); ca-also; indave-unto the moon-god; bhūta-aṅgiraḥ-kṛśāśvebhyaḥ-unto Bhūta, Aṅgirā and Kṛśāśva; dve dve-two each; tārkṣyāya-again unto Kaśyapa; ca-and; aparāḥ-the balance.

He gave ten daughters in charity to Dharmarāja [Yamarāja], thirteen to Kaśyapa [first twelve and then one more], twenty-seven to the moon-god, and two each to Aṅgirā, Kṛśāśva and Bhūta. The other four daughters were given to Kaśyapa. [Thus Kaśyapa received seventeen daughters in all.]

TEXT 3

nāmadheyāny amūṣāṁ tvaṁ

sāpatyānāṁ ca me śṛṇu

yāsāṁ prasūti-prasavair

lokā āpūritās trayaḥ

SYNONYMS

nāmadheyāni-the different names; amūṣām-of them; tvam-you; sa-apatyānām-with their offspring; ca-and; me-from me; śṛṇu-please hear; yāsām-of all of whom; prasūti-prasavaiḥ-by so many children and descendants; lokāḥ-the worlds; āpūritāḥ-populated; trayaḥ-three (the upper, middle and lower worlds).

Now please hear from me the names of all these daughters and their descendants, who filled all the three worlds.

TEXT 4

bhānur lambā kakud yāmir

viśvā sādhyā marutvatī

vasur muhūrtā saṅkalpā

dharma-patnyaḥ sutāñ śṛṇu

SYNONYMS

bhānuḥ-Bhānu; lambā-Lambā; kakut-Kakud; yāmiḥ-Yāmi; viśvā-Viśvā; sādhyā-Sādhyā; marutvatī-Marutvatī; vasuḥ-Vasu; muhūrtā-Muhūrtā; saṅkalpā-Saṅkalpā; dharma-patnyaḥ-the wives of Yamarāja; sutān-their sons; śṛṇu-now hear of.

The ten daughters given to Yamarāja were named Bhānu, Lambā, Kakud, Yāmi, Viśvā, Sādhyā, Marutvatī, Vasu, Muhūrtā and Saṅkalpā. Now hear the names of their sons.

TEXT 5

bhānos tu deva-ṛṣabha

indrasenas tato nṛpa

vidyota āsīl lambāyās

tataś ca stanayitnavaḥ

SYNONYMS

bhānoḥ-from the womb of Bhānu; tu-of course; deva-ṛṣabhaḥ-Deva-ṛṣabha; indrasenaḥ-Indrasena; tataḥ-from him (Deva-ṛṣabha); nṛpa-O King; vidyotaḥ-Vidyota; āsīt-appeared; lambāyāḥ-from the womb of Lambā; tataḥ-from him; ca-and; stanayitnavaḥ-all the clouds.

O King, a son named Deva-ṛṣabha was born from the womb of Bhānu, and from him came a son named Indrasena. From the womb of Lambā came a son named Vidyota, who generated all the clouds.

TEXT 6

kakudaḥ saṅkaṭas tasya

kīkaṭas tanayo yataḥ

bhuvo durgāṇi yāmeyaḥ

svargo nandis tato 'bhavat

SYNONYMS

kakudaḥ-from the womb of Kakud; saṅkaṭaḥ-Saṅkaṭa; tasya-from him; kīkaṭaḥ-Kīkaṭa; tanayaḥ-son; yataḥ-from whom; bhuvaḥ-of the earth; durgāṇi-many demigods, protectors of this universe (which is called Durgā); yāmeyaḥ-of Yāmi; svargaḥ-Svarga; nandiḥ-Nandi; tataḥ-from him (Svarga); abhavat-was born.

From the womb of Kakud came the son named Saṅkaṭa, whose son was named Kīkaṭa. From Kīkaṭa came the demigods named Durgā. From Yāmi came the son named Svarga, whose son was named Nandi.

TEXT 7

viśve-devās tu viśvāyā

aprajāṁs tān pracakṣate

sādhyo-gaṇaś ca sādhyāyā

arthasiddhis tu tat-sutaḥ

SYNONYMS

viśve-devāḥ-the demigods named the Viśvadevas; tu-but; viśvāyāḥ-from Viśvā; aprajān-without sons; tān-them; pracakṣate-it is said; sādhyaḥ-gaṇaḥ-the demigods named the Sādhyas; ca-and; sādhyāyāḥ-from the womb of Sādhya-; arthasiddhiḥ-Arthasiddhi; tu-but; tat-sutaḥ-the son of the Sādhyas.

The sons of Viśvā were the Viśvadevas, who had no progeny. From the womb of Sādhyā came the Sādhyas, who had a son named Arthasiddhi.

TEXT 8

marutvāṁś ca jayantaś ca

marutvatyā babhūvatuḥ

jayanto vāsudevāṁśa

upendra iti yaṁ viduḥ

SYNONYMS

marutvān-Marutvān; ca-also; jayantaḥ-Jayanta; ca-and; marutvatyāḥ-from Marutvatī; babhūvatuḥ-took birth; jayantaḥ-Jayanta; vāsudeva-aṁśaḥ-an expansion of Vāsudeva; upendraḥ-Upendra; iti-thus; yam-whom; viduḥ-they know.

The two sons who took birth from the womb of Marutvatī were Marutvān and Jayanta. Jayanta, who is an expansion of Lord Vāsudeva, is known as Upendra.

TEXT 9

mauhūrtikā deva-gaṇā

muhūrtāyāś ca jajñire

ye vai phalaṁ prayacchanti

bhūtānāṁ sva-sva-kālajam

SYNONYMS

mauhūrtikāḥ-Mauhūrtikas; deva-gaṇāḥ-the demigods; muhūrtāyāḥ-from the womb of Muhūrtā; ca-and; jajñire-took birth; ye-all of whom; vai-indeed; phalam-result; prayacchanti-deliver; bhūtānām-of the living entities; sva-sva-their own; kāla-jam-born of time.

The demigods named the Mauhūrtikas took birth from the womb of Muhūrtā. These demigods deliver the results of actions to the living entities of their respective times.

TEXTS 10–11

saṅkalpāyās tu saṅkalpaḥ

kāmaḥ saṅkalpajaḥ smṛtaḥ

vasavo 'ṣṭau vasoḥ putrās

teṣāṁ nāmāni me śṛṇu

droṇaḥ prāṇo dhruvo 'rko 'gnir

doṣo vāstur vibhāvasuḥ

droṇasyābhimateḥ patnyā

harṣa-śoka-bhayādayaḥ

SYNONYMS

saṅkalpāyāḥ-from the womb of Saṅkalpā; tu-but; saṅkalpaḥ-Saṅkalpa; kāmaḥ-Kāma; saṅkalpa-jaḥ-the son of Saṅkalpā; smṛtaḥ-known; vasavaḥ aṣṭau-the eight Vasus; vasoḥ-of Vasu; putrāḥ-the sons; teṣām-of them; nāmāni-the names; me-from me; śṛṇu-just hear; droṇaḥ-Droṇa; prāṇaḥ-Prāṇa; dhruvaḥ-Dhruva; arkaḥ-Arka; agniḥ-Agni; doṣaḥ-Doṣa; vāstuḥ-Vāstu; vibhāvasuḥ-Vibhāvasu; droṇasya-of Droṇa; abhimateḥ-from Abhimati; patnyāḥ-the wife; harṣa-śoka-bhaya-ādayaḥ-the sons named Harṣa, Śoka, Bhaya and so on.

The son of Saṅkalpā was known as Saṅkalpa, and from him lust was born. The sons of Vasu were known as the eight Vasus. Just hear their names from me: Droṇa, Prāṇa, Dhruva, Arka, Agni, Doṣa, Vāstu and Vibhāvasu. From Abhimati, the wife of the Vasu named Droṇa, were generated the sons named Harṣa, Śoka, Bhaya and so on.

TEXT 12

prāṇasyorjasvatī bhāryā

saha āyuḥ purojavaḥ

dhruvasya bhāryā dharaṇir

asūta vividhāḥ puraḥ

SYNONYMS

prāṇasya-of Prāna; ūrjasvatī-Ūrjasvatī; bhāryā-the wife; sahaḥ-Saha; āyuḥ-Āyus; purojavaḥ-Purojava; dhruvasya-of Dhruva; bhāryā-the wife; dharaṇiḥ-Dharaṇi; asūta-gave birth to; vividhāḥ-the various; puraḥ-cities and towns.

Ūrjasvatī, the wife of Prāṇa, gave birth to three sons, named Saha, Āyus and Purojava. The wife of Dhruva was known as Dharaṇi, and from her womb various cities took birth.

TEXT 13

arkasya vāsanā bhāryā

putrās tarṣādayaḥ smṛtāḥ

agner bhāryā vasor dhārā

putrā draviṇakādayaḥ

SYNONYMS

arkasya-of Arka; vāsanā-Vāsanā; bhāryā-the wife; putrāḥ-the sons; tarṣa-ādayaḥ-named Tarṣa and so on; smṛtāḥ-celebrated; agneḥ-of Agni; bhāryā-wife; vasoḥ-the Vasu; dhārā-Dhārā; putrāḥ-the sons; draviṇaka-ādayaḥ-known as Draviṇaka and so on.

From the womb of Vāsanā, the wife of Arka, came many sons, headed by Tarṣa. Dhārā, the wife of the Vasu named Agni, gave birth to many sons, headed by Draviṇaka.

TEXT 14

skandaś ca kṛttikā-putro

ye viśākhādayas tataḥ

doṣasya śarvarī-putraḥ

śiśumāro hareḥ kalā

SYNONYMS

skandaḥ-Skanda; ca-also; kṛttikā-putraḥ-the son of Kṛttikā; ye-all of whom; viśākha-ādayaḥ-headed by Viśākha; tataḥ-from him (Skanda); doṣasya-of Doṣa; śarvarī-putraḥ-the son of his wife Śarvarī; śiśumāraḥ-Śiśumāra; hareḥ kalā-an expansion of the Supreme Personality of Godhead.

From Kṛttikā, another wife of Agni, came the son named Skanda, Kārttikeya, whose sons were headed by Viśākha. From the womb of Śarvarī, the wife of the Vasu named Doṣa, came the son named Śiśumāra, who was an expansion of the Supreme Personality of Godhead.

TEXT 15

vāstor āṅgirasī-putro

viśvakarmākṛtī-patiḥ

tato manuś cākṣuṣo 'bhūd

viśve sādhyā manoḥ sutāḥ

SYNONYMS

vāstoḥ-of Vāstu; āṅgirasī-of his wife named Āṅgirasī; putraḥ-the son; viśvakarmā-Viśvakarmā; ākṛtī-patiḥ-the husband of Ākṛtī; tataḥ-from them; manuḥ cākṣuṣaḥ-the Manu named Cākṣuṣa; abhūt-was born; viśve-the Viśvadevas; sādhyāḥ-the Sādhyas; manoḥ-of Manu; sutāḥ-the sons.

From Āṅgirasī, the wife of the Vasu named Vāstu, was born the great architect Viśvakarmā. Viśvakarmā became the husband of Ākṛtī, from whom the Manu named Cākṣuṣa was born. The sons of Manu were known as the Viśvadevas and Sādhyas.

TEXT 16

vibhāvasor asūtoṣā

vyuṣṭaṁ rociṣam ātapam

pañcayāmo 'tha bhūtāni

yena jāgrati karmasu

SYNONYMS

vibhāvasoḥ-of Vibhāvasu; asūta-gave birth to; ūṣā-named Ūṣā; vyuṣṭam-Vyuṣṭa; rociṣam-Rociṣa; ātapam-Ātapa; pañcayāmaḥ-Pañcayāma; atha-thereafter; bhūtāni-the living entities; yena-by whom; jāgrati-are awakened; karmasu-in material activities.

Ūṣā, the wife of Vibhāvasu, gave birth to three sons-Vyuṣṭa, Rociṣa and Ātapa. From Ātapa came Pañcayāma, the span of day, who awakens all living entities to material activities.

TEXTS 17–18

sarūpāsūta bhūtasya

bhāryā rudrāṁś ca koṭiśaḥ

raivato 'jo bhavo bhīmo

vāma ugro vṛṣākapiḥ

ajaikapād ahirbradhno

bahurūpo mahān iti

rudrasya pārṣadāś cānye

ghorāḥ preta-vināyakāḥ

SYNONYMS

sarūpā-Sarūpā; asūta-gave birth; bhūtasya-of Bhūta; bhāryā-the wife; rudrān-Rudras; ca-and; koṭiśaḥ-ten million; raivataḥ-Raivata; ajaḥ-Aja; bhavaḥ-Bhava; bhīmaḥ-Bhīma; vāmaḥ-Vāma; ugraḥ-Ugra; vṛṣākapiḥ-Vṛṣākapi; ajaikapāt-Ajaikapāt; ahirbradhnaḥ-Ahirbradhna; bahurūpaḥ-Bahurūpa; mahān-Mahān; iti-thus; rudrasya-of these Rudras; pārṣadāḥ-their associates; ca-and; anye-other; ghorāḥ-very fearful; preta-ghosts; vināyakāḥ-and hobgoblins.

Sarūpā, the wife of Bhūta, gave birth to the ten million Rudras, of whom the eleven principle Rudras were Raivata, Aja, Bhava, Bhīma, Vāma, Ugra, Vṛṣākapi, Ajaikapāt, Ahirbradhna, Bahurūpa and Mahān. Their associates, the ghosts and goblins, who are very fearful, were born of the other wife of Bhūta.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that Bhūta had two wives. One of them, Sarūpā, gave birth to the eleven Rudras, and the other wife gave birth to the associates of the Rudras known as the ghosts and hobgoblins.

TEXT 19

prajāpater aṅgirasaḥ

svadhā patnī pitṝn atha

atharvāṅgirasaṁ vedaṁ

putratve cākarot satī

SYNONYMS

prajāpateḥ aṅgirasaḥ-of another prajāpati, known as Aṅgirā; svadhā-Svadhā; patnī-his wife; pitṝn-the Pitās; atha-thereafter; atharva-āṅgirasam-Atharvāṅgirasa; vedam-the personified Veda; putratve-as the son; ca-and; akarot-accepted; satī-Satī.

The prajāpati Aṅgirā had two wives, named Svadhā and Satī. The wife named Svadhā accepted all the Pitās as her sons, and Satī accepted the Atharvāṅgirasa Veda as her son.

TEXT 20

kṛśāśvo 'rciṣi bhāryāyāṁ

dhūmaketum ajījanat

dhiṣaṇāyāṁ vedaśiro

devalaṁ vayunaṁ manum

SYNONYMS

kṛśāśvaḥ-Kṛśāśva; arciṣi-Arcis; bhāryāyām-in his wife; dhūmaketum-to Dhūmaketu; ajījanat-gave birth; dhiṣaṇāyām-in the wife known as Dhiṣaṇā; vedaśiraḥ-Vedaśirā; devalam-Devala; vayunam-Vayuna; manum-Manu.

Kṛśāśva had two wives, named Arcis and Dhiṣaṇā. In the wife named Arcis he begot Dhūmaketu and in Dhiṣaṇā he begot four sons, named Vedaśirā, Devala, Vayuna and Manu.

TEXTS 21–22

tārkṣyasya vinatā kadrūḥ

pataṅgī yāminīti ca

pataṅgy asūta patagān

yāminī śalabhān atha

suparṇāsūta garuḍaṁ

sākṣād yajñeśa-vāhanam

sūrya-sūtam anūruṁ ca

kadrūr nāgān anekaśaḥ

SYNONYMS

tārkṣyasya-of Kaśyapa, whose other name is Tārkṣya; vinatā-Vinatā; kadrūḥ-Kadrū; pataṅgī-Pataṅgī; yāminī-Yāminī; iti-thus; ca-and; pataṅgī-Pataṅgī; asūta-gave birth; patagān-to birds of different varieties; yāminī-Yāminī; śalabhān-(gave birth to) locusts; atha-thereafter; suparṇā-the wife named Vinatā; asūta-gave birth; garuḍam-to the celebrated bird known as Garuḍa; sākṣāt-directly; yajñeśa-vāhanam-the carrier of the Supreme Personality of Godhead, Viṣṇu; sūrya-sūtam-the chariot driver of the sun-god; anūrum-Anūru; ca-and; kadrūḥ-Kadrū; nāgān-serpents; anekaśaḥ-in varieties.

Kaśyapa, who is also named Tārkṣya, had four wives-Vinatā [Suparṇā], Kadrū, Pataṅgī and Yāminī. Pataṅgī gave birth to many kinds of birds, and Yāminī gave birth to locusts. Vinatā [Suparṇā] gave birth to Garuḍa, the carrier of Lord Viṣṇu, and to Anūru, or Aruṇa, the chariot driver of the sun-god. Kadrū gave birth to different varieties of serpents.

TEXT 23

kṛttikādīni nakṣatrāṇ-

īndoḥ patnyas tu bhārata

dakṣa-śāpāt so 'napatyas

tāsu yakṣma-grahārditaḥ

SYNONYMS

kṛttikā-ādīni-headed by Kṛttikā; nakṣatrāṇi-the constellations; indoḥ-of the moon-god; patnyaḥ-the wives; tu-but; bhārata-O Mahārāja Parīkṣit, descendant of the dynasty of Bharata; dakṣa-śāpāt-because of being cursed by Dakṣa; saḥ-the moon-god; anapatyaḥ-without children; tāsu-in so many wives; yakṣma-graha-arditaḥ-being oppressed by a disease that brings about gradual destruction.

O Mahārāja Parīkṣit, best of the Bhāratas, the constellations named Kṛttikā were all wives of the moon-god. However, because Prajāpati Dakṣa had cursed him to suffer from a disease causing gradual destruction, the moon-god could not beget children in any of his wives.

TEXTS 24–26

punaḥ prasādya taṁ somaḥ

kalā lebhe kṣaye ditāḥ

śṛṇu nāmāni lokānāṁ

mātṝṇāṁ śaṅkarāṇi ca

atha kaśyapa-patnīnāṁ

yat-prasūtam idaṁ jagat

aditir ditir danuḥ kāṣṭhā

ariṣṭā surasā ilā

muniḥ krodhavaśā tāmrā

surabhiḥ saramā timiḥ

timer yādo-gaṇā āsan

śvāpadāḥ saramā-sutāḥ

SYNONYMS

punaḥ-again; prasādya-pacifying; tam-him (Prajāpati Dakṣa); somaḥ-the moon-god; kalāḥ-portions of light; lebhe-achieved; kṣaye-in gradual destruction (the dark fortnight); ditāḥ-removed; śṛṇu-please hear; nāmāni-all the names; lokānām-of the planets; mātṝṇām-of the mothers; śaṅkarāṇi-pleasing; ca-also; atha-now; kaśyapa-patnīnām-of the wives of Kaśyapa; yat-prasūtam-from whom was born; idam-this; jagat-whole universe; aditiḥ-Aditi; ditiḥ-Diti; danuḥ-Danu; kāṣṭhā-Kāṣṭhā; ariṣṭā-Ariṣṭā; surasā-Surasā; ilā-Ilā; muniḥ-Muni; krodhavaśā-Krodhavaśā; tāmrā-Tāmrā; surabhiḥ-Surabhi; saramā-Saramā; timiḥ-Timi; timeḥ-from Timi; yādaḥ-gaṇāḥ-the aquatics; āsan-appeared; śvāpadāḥ-the ferocious animals like the lions and tigers; saramā-sutāḥ-the children of Saramā.

Thereafter the King of the moon pacified Prajāpati Dakṣa with courteous words and thus regained the portions of light he had lost during his disease. Nevertheless he could not beget children. The moon loses his shining power during the dark fortnight, and in the bright fortnight it is manifest again. O King Parīkṣit, now please hear from me the names of Kaśyapa's wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe, and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. From the womb of Timi all the aquatics took birth, and from the womb of Saramā the ferocious animals like the tigers and lions took birth.

TEXT 27

surabher mahiṣā gāvo

ye cānye dviśaphā nṛpa

tāmrāyāḥ śyena-gṛdhrādyā

muner apsarasāṁ gaṇāḥ

SYNONYMS

surabheḥ-from the womb of Surabhi; mahiṣāḥ-buffalo; gāvaḥ-cows; ye-who; ca-also; anye-others; dvi-śaphāḥ-having cloven hooves; nṛpa-O King; tāmrāyāḥ-from Tāmrā; śyena-eagles; gṛdhra-ādyāḥ-vultures and so on; muneḥ-from Muni; apsarasām-of angels; gaṇāḥ-the groups.

My dear King Parīkṣit, from the womb of Surabhi the buffalo, cow and other animals with cloven hooves took birth, from the womb of Tāmrā the eagles, vultures and other large birds of prey took birth, and from the womb of Muni the angels took birth.

TEXT 28

dandaśūkādayaḥ sarpā

rājan krodhavaśātmajāḥ

ilāyā bhūruhāḥ sarve

yātudhānāś ca saurasāḥ

SYNONYMS

dandaśūka-ādayaḥ-headed by the dandaśūka snakes; sarpāḥ-reptiles; rājan-O King; krodhavaśā-ātma-jāḥ-born from Krodhavaśā; ilāyāḥ-from the womb of Ilā; bhūruhāḥ-the creepers and trees; sarve-all; yātudhānāḥ-the cannibals (Rākṣasas); ca-also; saurasāḥ-from the womb of Surasā.

The sons born of Krodhavaśā were the serpents known as dandaśūka, as well as other serpents and the mosquitoes. All the various creepers and trees were born from the womb of Ilā. The Rākṣasas, bad spirits, were born from the womb of Surasā.

TEXTS 29–31

ariṣṭāyās tu gandharvāḥ

kāṣṭhāyā dviśaphetarāḥ

sutā danor eka-ṣaṣṭis

teṣāṁ prādhānikāñ śṛṇu

dvimūrdhā śambaro 'riṣṭo

hayagrīvo vibhāvasuḥ

ayomukhaḥ śaṅkuśirāḥ

svarbhānuḥ kapilo 'ruṇaḥ

pulomā vṛṣaparvā ca

ekacakro 'nutāpanaḥ

dhūmrakeśo virūpākṣo

vipracittiś ca durjayaḥ

SYNONYMS

ariṣṭāyāḥ-from the womb of Ariṣṭā; tu-but; gandharvāḥ-the Gandharvas; kāṣṭhāyāḥ-from the womb of Kāṣṭhā; dvi-śapha-itarāḥ-animals such as horses, which do not have cloven hooves; sutāḥ-sons; danoḥ-from the womb of Danu; eka-ṣaṣṭiḥ-sixty-one; teṣām-of them; prādhānikān-the important ones; śṛṇu-hear; dvimūrdhā-Dvimūrdhā; śambaraḥ-Śambara; ariṣṭaḥ-Ariṣṭa; hayagrīvaḥ-Hayagrīva; vibhāvasuḥ-Vibhāvasu; ayomukhaḥ-Ayomukha; śaṅkuśirāḥ-Śaṅkuśirā; svarbhānuḥ-Svarbhānu; kapilaḥ-Kapila; aruṇaḥ-Aruṇa; pulomā-Pulomā; vṛṣaparvā-Vṛṣaparvā; ca-also; ekacakraḥ-Ekacakra; anutāpanaḥ-Anutāpana; dhūmrakeśaḥ-Dhūmrakeśa; virūpākṣaḥ-Virūpākṣa; vipracittiḥ-Vipracitti; ca-and; durjayaḥ-Durjaya.

The Gandharvas were born from the womb of Ariṣṭā, and animals whose hooves are not split, such as the horse, were born from the womb of Kāṣṭhā. O King, from the womb of Danu came sixty-one sons, of whom these eighteen were very important: Dvimūrdhā, Śambara, Ariṣṭa, Hayagrīva, Vibhāvasu, Ayomukha, Śaṅkuśirā, Svarbhānu, Kapila, Aruṇa, Pulomā, Vṛṣaparvā, Ekacakra, Anutāpana, Dhūmrakeśa, Virūpākṣa, Vipracitti and Durjaya.

TEXT 32

svarbhānoḥ suprabhāṁ kanyām

uvāha namuciḥ kila

vṛṣaparvaṇas tu śarmiṣṭhāṁ

yayātir nāhuṣo balī

SYNONYMS

svarbhānoḥ-of Svarbhānu; suprabhām-Suprabhā; kanyām-the daughter; uvāha-married; namuciḥ-Namuci; kila-indeed; vṛṣaparvaṇaḥ-of Vṛṣaparvā; tu-but; śarmiṣṭhām-Śarmiṣṭhā; yayātiḥ-King Yayāti; nāhuṣaḥ-the son of Nahuṣa; balī-very powerful.

The daughter of Svarbhānu named Suprabhā was married by Namuci. The daughter of Vṛṣaparvā named Śarmiṣṭhā was given to the powerful King Yayāti, the son of Nahuṣa.

TEXTS 33–36

vaiśvānara-sutā yāś ca

catasraś cāru-darśanāḥ

upadānavī hayaśirā

pulomā kālakā tathā

upadānavīṁ hiraṇyākṣaḥ

kratur hayaśirāṁ nṛpa

pulomāṁ kālakāṁ ca dve

vaiśvānara-sute tu kaḥ

upayeme 'tha bhagavān

kaśyapo brahma-coditaḥ

paulomāḥ kālakeyāś ca

dānavā yuddha-śālinaḥ

tayoḥ ṣaṣṭi-sahasrāṇi

yajña-ghnāṁs te pituḥ pitā

jaghāna svar-gato rājann

eka indra-priyaṅkaraḥ

SYNONYMS

vaiśvānara-sutāḥ-the daughters of Vaiśvānara; yāḥ-who; ca-and; catasraḥ-four; cāru-darśanāḥ-very, very beautiful; upadānavī-Upadānavī; hayaśirā-Hayaśirā; pulomā-Pulomā; kālakā-Kālakā; tathā-as well; upadānavīm-Upadānavī; hiraṇyākṣaḥ-the demon Hiraṇyākṣa; kratuḥ-Kratu; hayaśirām-Hayaśirā; nṛpa-O King; pulomām kālakām ca-Pulomā and Kālakā; dve-the two; vaiśvānara-sute-daughters of Vaiśvānara; tu-but; kaḥ-the prajāpati; upayeme-married; atha-then; bhagavān-the most powerful; kaśyapaḥ-Kaśyapa Muni; brahma-coditaḥ-requested by Lord Brahmā; paulomāḥ kālakeyāḥ ca-the Paulomas and Kālakeyas; dānavāḥ-demons; yuddha-śālinaḥ-very fond of fighting; tayoḥ-of them; ṣaṣṭi-sahasrāṇi-sixty thousand; yajña-ghnān-who were disturbing sacrifices; te-your; pituḥ-of the father; pitā-the father; jaghāna-killed; svaḥ-gataḥ-in the heavenly planets; rājan-O King; ekaḥ-alone; indra-priyam-karaḥ-to please King Indra.

Vaiśvānara, the son of Danu, had four beautiful daughters, named Upadānavī, Hayaśirā, Pulomā and Kālakā. Hiraṇyākṣa married Upadānavī, and Kratu married Hayaśirā. Thereafter, at the request of Lord Brahmā, Prajāpati Kaśyapa married Pulomā and Kālakā, the other two daughters of Vaiśvānara. From the wombs of these two wives of Kaśyapa came sixty thousand sons, headed by Nivātakavaca, who are known as the Paulomas and the Kālakeyas. They were physically very strong and expert in fighting, and their aim was to disturb the sacrifices performed by the great sages. My dear King, when your grandfather Arjuna went to the heavenly planets, he alone killed all these demons, and thus King Indra became extremely affectionate toward him.

TEXT 37

vipracittiḥ siṁhikāyāṁ

śataṁ caikam ajījanat

rāhu-jyeṣṭhaṁ ketu-śataṁ

grahatvaṁ ya upāgatāḥ

SYNONYMS

vipracittiḥ-Vipracitti; siṁhikāyām-in the womb of his wife Siṁhikā; śatam-to one hundred; ca-and; ekam-one; ajījanat-gave birth; rāhu-jyeṣṭham-among whom Rāhu is the oldest; ketu-śatam-one hundred Ketus; grahatvam-planethood; ye-all of whom; upāgatāḥ-obtained.

In his wife Siṁhikā, Vipracitti begot one hundred and one sons, of whom the eldest is Rāhu and the others are the one hundred Ketus. All of them attained positions in the influential planets.

TEXTS 38–39

athātaḥ śrūyatāṁ vaṁśo

yo 'diter anupūrvaśaḥ

yatra nārāyaṇo devaḥ

svāṁśenāvātarad vibhuḥ

vivasvān aryamā pūṣā

tvaṣṭātha savitā bhagaḥ

dhātā vidhātā varuṇo

mitraḥ śatru urukramaḥ

SYNONYMS

atha-thereafter; ataḥ-now; śrūyatām-let it be heard; vaṁśaḥ-the dynasty; yaḥ-which; aditeḥ-from Aditi; anupūrvaśaḥ-in chronological order; yatra-wherein; nārāyaṇaḥ-the Supreme Personality of Godhead; devaḥ-the Lord; sva-aṁśena-by His own plenary expansion; avātarat-descended; vibhuḥ-the Supreme; vivasvān-Vivasvān; aryamā-Aryamā; pūṣā-Pūṣā; tvaṣṭā-Tvaṣṭā; atha-thereafter; savitā-Savitā; bhagaḥ-Bhaga; dhātā-Dhātā; vidhātā-Vidhātā; varuṇaḥ-Varuṇa; mitraḥ-Mitra; śatruḥ-Śatru; urukramaḥ-Urukrama.

Now please hear me as I describe the descendants of Aditi in chronological order. In this dynasty the Supreme Personality of Godhead Nārāyaṇa descended by His plenary expansion. The names of the sons of Aditi are as follows: Vivasvān, Aryamā, Pūṣā, Tvaṣṭā, Savitā, Bhaga, Dhātā, Vidhātā, Varuṇa, Mitra, Śatru and Urukrama.

TEXT 40

vivasvataḥ śrāddhadevaṁ

saṁjñāsūyata vai manum

mithunaṁ ca mahā-bhāgā

yamaṁ devaṁ yamīṁ tathā

saiva bhūtvātha vaḍavā

nāsatyau suṣuve bhuvi

SYNONYMS

vivasvataḥ-of the sun-god; śrāddhadevam-named Śrāddhadeva; saṁjñā-Saṁjñā; asūyata-gave birth; vai-indeed; manum-to Manu; mithunam-twins; ca-and; mahā-bhāgā-the fortunate Saṁjñā; yamam-to Yamarāja; devam-the demigod; yamīm-to his sister named Yamī; tathā-as well as; sā-she; eva-also; bhūtvā-becoming; atha-then; vaḍavā-a mare; nāsatyau-to the Aśvinī-kumāras; suṣuve-gave birth; bhuvi-on this earth.

Saṁjñā, the wife of Vivasvān, the sun-god, gave birth to the Manu named Śrāddhadeva, and the same fortunate wife also gave birth to the twins Yamarāja and the River Yamunā. Then Yamī, while wandering on the earth in the form of a mare, gave birth to the Aśvinī-kumāras.

TEXT 41

chāyā śanaiścaraṁ lebhe

sāvarṇiṁ ca manuṁ tataḥ

kanyāṁ ca tapatīṁ yā vai

vavre saṁvaraṇaṁ patim

SYNONYMS

chāyā-Chāyā, another wife of the sun-god; śanaiścaram-Saturn; lebhe-begot; sāvarṇim-Sāvarṇi; ca-and; manum-the Manu; tataḥ-from him (Vivasvān); kanyām-one daughter; ca-as well as; tapatīm-named Tapatī; yā-who; vai-indeed; vavre-married; saṁvaraṇam-Saṁvaraṇa; patim-husband.

Chāyā, another wife of the sun-god, begot two sons named Śanaiścara and Sāvarṇi Manu, and one daughter, Tapatī, who married Saṁvaraṇa.

TEXT 42

aryamṇo mātṛkā patnī

tayoś carṣaṇayaḥ sutāḥ

yatra vai mānuṣī jātir

brahmaṇā copakalpitā

SYNONYMS

aryamṇaḥ-of Aryamā; mātṛkā-Mātṛkā; patnī-the wife; tayoḥ-by their union; carṣaṇayaḥ sutāḥ-many sons who were learned scholars; yatra-wherein; vai-indeed; mānuṣī-human; jātiḥ-species; brahmaṇā-by Lord Brahmā; ca-and; upakalpitā-was created.

From the womb of Mātṛkā, the wife of Aryamā, were born many learned scholars. Among them Lord Brahmā created the human species, which are endowed with an aptitude for self-examination.

TEXT 43

pūṣānapatyaḥ piṣṭādo

bhagna-danto 'bhavat purā

yo 'sau dakṣāya kupitaṁ

jahāsa vivṛta-dvijaḥ

SYNONYMS

pūṣā-Pūṣā; anapatyaḥ-without children; piṣṭa-adaḥ-who lives by eating flour; bhagna-dantaḥ-with broken teeth; abhavat-became; purā-formerly; yaḥ-who; asau-that; dakṣāya-at Dakṣa; kupitam-very angry; jahāsa-laughed; vivṛta-dvijaḥ-uncovering his teeth.

Pūṣā had no sons. When Lord Śiva was angry at Dakṣa, Pūṣā had laughed at Lord Śiva and shown his teeth. Therefore he lost his teeth and had to live by eating only ground flour.

TEXT 44

tvaṣṭur daityātmajā bhāryā

racanā nāma kanyakā

sanniveśas tayor jajñe

viśvarūpaś ca vīryavān

SYNONYMS

tvaṣṭuḥ-of Tvaṣṭā; daitya-ātma-jā-the daughter of a demon; bhāryā-wife; racanā-Racanā; nāma-named; kanyakā-a maiden; sanniveśaḥ-Sanniveśa; tayoḥ-of those two; jajñe-was born; viśvarūpaḥ-Viśvarūpa; ca-and; vīryavān-very powerful in bodily strength.

Racanā, the daughter of the Daityas, became the wife of Prajāpati Tvaṣṭā. By his semina he begot in her womb two very powerful sons named Sanniveśa and Viśvarūpa.

TEXT 45

taṁ vavrire sura-gaṇā

svasrīyaṁ dviṣatām api

vimatena parityaktā

guruṇāṅgirasena yat

SYNONYMS

tam-him (Viśvarūpa); vavrire-accepted as a priest; sura-gaṇāḥ-the demigods; svasrīyam-the son of a daughter; dviṣatām-of the inimical demons; api-although; vimatena-being disrespected; parityaktāḥ-who were given up; guruṇā-by their spiritual master; āṅgirasena-Bṛhaspati; yat-since.

Although Viśvarūpa was the son of the daughter of their eternal enemies the demons, the demigods accepted him as their priest in accordance with the order of Brahmā when they were abandoned by their spiritual master, Bṛhaspati, whom they had disrespected.

Thus end the Bhaktivedanta purports to the Sixth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Progeny of the Daughters of Dakṣa."

Chapter Seven

Indra Offends His Spiritual Master, Bṛhaspati.

As related in this chapter, Indra, the King of heaven, committed an offense at the feet of his spiritual master, Bṛhaspati. Bṛhaspati therefore left the demigods, who then had no priest. However, at the request of the demigods, Viśvarūpa, the son of the brāhmaṇa Tvaṣṭā, became their priest.

Once upon a time, Indra, the King of the demigods, was sitting with his wife Śacīdevī and being praised by various demigods like the Siddhas, Cāraṇas and Gandharvas when Bṛhaspati, the spiritual master of the demigods, entered the assembly. Indra, being too absorbed in material opulence, forgot himself and did not respect Bṛhaspati, who thus became aware of Indra's pride in his material opulence and immediately disappeared from the assembly to teach him a lesson. Indra became most repentant, understanding that because of his opulence he had forgotten to respect his spiritual master. He left the palace to beg pardon from his spiritual master, but could not find Bṛhaspati anywhere.

Because of his disrespectful behavior toward his spiritual master. Indra lost all his opulence and was conquered by the demons, who defeated the demigods in a great fight and occupied Indra's throne. King Indra, along with the other demigods, later took shelter of Lord Brahmā. Understanding the situation, Lord Brahmā chastised the demigods for their offense to their spiritual master. Following Lord Brahmā's orders, the demigods accepted Viśvarūpa, who was a brāhmaṇa and the son of Tvaṣṭā, as their priest. Then they performed yajñas under the priesthood of Viśvarūpa and were able to conquer the demons.

TEXT 1

śrī-rājovāca

kasya hetoḥ parityaktā

ācāryeṇātmanaḥ surāḥ

etad ācakṣva bhagavañ

chiṣyāṇām akramaṁ gurau

SYNONYMS

śrī-rājā uvāca-the King inquired; kasya hetoḥ-for what reason; parityaktāḥ-rejected; ācāryeṇa-by the spiritual master, Bṛhaspati; ātmanaḥ-of himself; surāḥ-all the demigods; etat-this; ācakṣva-kindly describe; bhagavan-O great sage (Śukadeva Gosvāmī); śiṣyāṇām-of the disciples; akramam-the offense; gurau-unto the spiritual master.

Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: O great sage, why did the spiritual master of the demigods, Bṛhaspati, reject the demigods, who were his own disciples? What offense did the demigods commit against their spiritual master? Please describe to me this incident.

Śrīla Viśvanātha Cakravartī Ṭhākura comments:

saptame guruṇā tyaktair
devair daitya-parājitaiḥ
viśvarūpo gurutvena
vṛto brahmopadeśataḥ

"This Seventh Chapter describes how Bṛhaspati was offended by the demigods, how he left them and the demigods were defeated, and how the demigods, following the instructions of Lord Brahmā, accepted Viśvarūpa as the priest to perform their sacrifice."

TEXTS 2–8

śrī-bādarāyaṇir uvāca

indras tribhuvanaiśvarya-

madollaṅghita-satpathaḥ

marudbhir vasubhī rudrair

ādityair ṛbhubhir nṛpa

viśvedevaiś ca sādhyaiś ca

nāsatyābhyāṁ pariśritaḥ

siddha-cāraṇa-gandharvair

munibhir brahmavādibhiḥ

vidyādharāpsarobhiś ca

kinnaraiḥ patagoragaiḥ

niṣevyamāṇo maghavān

stūyamānaś ca bhārata

upagīyamāno lalitam

āsthānādhyāsanāśritaḥ

pāṇḍureṇātapatreṇa

candra-maṇḍala-cāruṇā

yuktaś cānyaiḥ pārameṣṭhyaiś

cāmara-vyajanādibhiḥ

virājamānaḥ paulamyā

sahārdhāsanayā bhṛśam

sa yadā paramācāryaṁ

devānām ātmanaś ca ha

nābhyanandata samprāptaṁ

pratyutthānāsanādibhiḥ

vācaspatiṁ muni-varaṁ

surāsura-namaskṛtam

noccacālāsanād indraḥ

paśyann api sabhāgatam

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī replied; indraḥ-King Indra; tri-bhuvana-aiśvarya-because of possessing all the material opulences of the three worlds; mada-due to pride; ullaṅghita-who has transgressed; sat-pathaḥ-the path of Vedic civilization; marudbhiḥ-by the wind demigods, known as the Maruts; vasubhiḥ-by the eight Vasus; rudraiḥ-by the eleven Rudras; ādityaiḥ-by the Ādityas; ṛbhubhiḥ-by the Ṛbhus; nṛpa-O King; viśvedevaiḥ ca-and by the Viśvadevas; sādhyaiḥ-by the Sādhyas; ca-also; nāsatyābhyām-by the two Aśvinī-kumāras; pariśritaḥ-surrounded; siddha-by the inhabitants of Siddhaloka; cāraṇa-the Cāraṇas; gandharvaiḥ-and the Gandharvas; munibhiḥ-by the great sages; brahmavādibhiḥ-by greatly learned impersonalist scholars; vidyādhara-apsarobhiḥ ca-and by the Vidyādharas and Apsarās; kinnaraiḥ-by the Kinnaras; pataga-uragaiḥ-by the Patagas (birds) and Uragas (snakes); niṣevyamāṇaḥ-being served; maghavān-King Indra; stūyamānaḥ ca-and being offered prayers; bhārata-O Mahārāja Parīkṣit; upagīyamānaḥ-being sung before; lalitam-very sweetly; āsthāna-in his assembly; adhyāsana-āśritaḥ-situated on the throne; pāṇḍureṇa-white; ātapatreṇa-with an umbrella over the head; candra-maṇḍala-cāruṇā-as beautiful as the circle of the moon; yuktaḥ-endowed; ca anyaiḥ-and by other; pārameṣṭhyaiḥ-symptoms of an exalted king; cāmara-by yak-tail; vyajana-ādibhiḥ-fans and other paraphernalia; virājamānaḥ-shining; paulamyā-his wife, Śacī; saha-with; ardha-āsanayā-who occupied half the throne; bhṛśam-greatly; saḥ-he (Indra); yadā-when; parama-ācāryam-the most exalted ācārya, spiritual master; devānām-of all the demigods; ātmanaḥ-of himself; ca-and; ha-indeed; na-not; abhyanandata-welcomed; samprāptam-having appeared in the assembly; pratyutthāna-by getting up from the throne; āsana-ādibhiḥ-and by a seat and other greetings; vācaspatim-the priest of the demigods, Bṛhaspati; muni-varam-the best of all the sages; sura-asura-namaskṛtam-who is respected by both the demigods and the asuras; na-not; uccacāla-did get up; āsanāt-from the throne; indraḥ-Indra; paśyan api-although seeing; sabhā-āgatam-entering the assembly.

Śukadeva Gosvāmī said: O King, once upon a time, the King of heaven, Indra, being extremely proud because of his great opulence of the three worlds, transgressed the law of Vedic etiquette. Seated on his throne, he was surrounded by the Maruts, Vasus, Rudras, Ādityas, Ṛbhus, Viśvadevas, Sādhyas, Aśvinī-kumāras, Siddhas, Cāraṇas and Gandharvas and by great saintly persons. Also surrounding him were the Vidyādharas, Apsarās, Kinnaras, Patagas [birds] and Uragas [snakes]. All of them were offering Indra their respects and services, and the Apsarās and Gandharvas were dancing and singing with very sweet musical instruments. Over Indra's head was a white umbrella as effulgent as the full moon. Fanned by yak-tail whisks and served with all the paraphernalia of a great king, Indra was sitting with his wife, Śacīdevī, who occupied half the throne, when the great sage Bṛhaspati appeared in that assembly. Bṛhaspati, the best of the sages, was the spiritual master of Indra and the demigods and was respected by the demigods and demons alike. Nevertheless, although Indra saw his spiritual master before him, he did not rise from his own seat or offer a seat to his spiritual master, nor did Indra offer him a respectful welcome. Indra did nothing to show him respect.

TEXT 9

tato nirgatya sahasā

kavir āṅgirasaḥ prabhuḥ

āyayau sva-gṛhaṁ tūṣṇīṁ

vidvān śrī-mada-vikriyām

SYNONYMS

tataḥ-thereafter; nirgatya-going out; sahasā-suddenly; kaviḥ-the great learned sage; āṅgirasaḥ-Bṛhaspati; prabhuḥ-the master of the demigods; āyayau-returned; sva-gṛham-to his home; tūṣṇīm-being silent; vidvān-having known; śrī-mada-vikriyām-deterioration because of madness due to opulence.

Bṛhaspati knew everything that would happen in the future. Seeing Indra's transgression of etiquette, he completely understood that Indra was puffed up by his material opulence. Although able to curse Indra, he did not do so. Instead, he left the assembly and in silence returned to his home.

TEXT 10

tarhy eva pratibudhyendro

guru-helanam ātmanaḥ

garhayām āsa sadasi

svayam ātmānam ātmanā

SYNONYMS

tarhi-then, immediately; eva-indeed; pratibudhya-realizing; indraḥ-King Indra; guru-helanam-disrespect to the spiritual master; ātmanaḥ-his own; garhayām āsa-reproached; sadasi-in that assembly; svayam-personally; ātmānam-himself; ātmanā-by himself.

Indra, the King of heaven, could immediately understand his mistake. Realizing he had disrespected his spiritual master, he condemned himself in the presence of all the members of the assembly.

TEXT 11

aho bata mayāsādhu

kṛtaṁ vai dabhra-buddhinā

yan mayaiśvarya-mattena

guruḥ sadasi kātkṛtaḥ

SYNONYMS

aho-alas; bata-indeed; mayā-by me; asādhu-disrespectful; kṛtam-the action done; vai-certainly; dabhra-buddhinā-being of less intelligence; yat-because; mayā-by me; aiśvarya-mattena-being very proud of material opulence; guruḥ-the spiritual master; sadasi-in this assembly; kāt-kṛtaḥ-mistreated.

Alas, what a regrettable deed I have committed because of my lack of intelligence and my pride in my material opulences. I failed to show respect to my spiritual master when he entered this assembly, and thus I have insulted him.

TEXT 12

ko gṛdhyet paṇḍito lakṣmīṁ

tripiṣṭapa-pater api

yayāham āsuraṁ bhāvaṁ

nīto 'dya vibudheśvaraḥ

SYNONYMS

kaḥ-who; gṛdhyet-would accept; paṇḍitaḥ-a learned man; lakṣmīm-opulences; tri-piṣṭa-pa-pateḥ api-although I am the King of the demigods; yayā-by which; aham-I; āsuram-demoniac; bhāvam-mentality; nītaḥ-carried to; adya-now; vibudha-of the demigods, who are in the mode of goodness; īśvaraḥ-the King.

Although I am King of the demigods, who are situated in the mode of goodness, I was proud of a little opulence and polluted by false ego. Under the circumstances, who in this world would accept such riches at the risk of falling down ? Alas! I condemn my wealth and opulence.

Śrī Caitanya Mahāprabhu prayed to the Supreme Personality of Godhead, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye: "O my Lord, I do not aspire for material opulence or wealth, nor do I want a great number of followers to accept me as their leader, nor do I want a very beautiful wife to please me." Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "I do not even want liberation. All I want, life after life, is to be a faithful servant of Your Lordship." According to the laws of nature, when one is extremely opulent one becomes degraded, and this is true both individually and collectively. The demigods are situated in the mode of goodness, but sometimes even one who is situated in such an exalted position as King Indra, the king of all the demigods, falls down because of material opulence. We are now actually seeing this in America. The entire American nation has tried to advance in material opulence without striving to produce ideal human beings. The result is that Americans are now regretting the wholesale criminality of American society and are wondering how America has become so lawless and unmanageable. As stated in Śrīmad-Bhāgavatam (7.5.31), na te viduḥ svārtha-gatiṁ hi viṣṇum: persons who are unenlightened do not know the aim of life, which is to return home, back to Godhead. Therefore, both individually and collectively, they try to enjoy so-called material comforts, and they become addicted to wine and women. The men produced in such a society are less than fourth class. They are the unwanted population known as varṇa-saṅkara, and as stated in Bhagavad-gītā, an increase of varṇa-saṅkara population creates a hellish society. This is the society in which Americans now find themselves.

Fortunately, however, the Hare Kṛṣṇa movement has come to America, and many fortunate young men are giving serious attention to this movement, which is creating ideal men of first-class character, men who completely refrain from meat-eating, illicit sex, intoxication and gambling. If the American people are serious about curbing the degraded criminal life of their nation, they must take to the Kṛṣṇa consciousness movement and try to create the kind of human society advised in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). They must divide their society into first-class men, second-class men, third-class men and fourth-class men. Since they are now creating only men who are less than fourth class, how can they avoid the dangers of a criminal society? Long, long ago, Lord Indra regretted his disrespect to his spiritual master, Bṛhaspati. Similarly, it is advised that the American people regret their mistaken advancement in civilization. They should take advice from the spiritual master, the representative of Kṛṣṇa. If they do so, they will be happy, and theirs will be an ideal nation to lead the entire world.

TEXT 13

yaḥ pārameṣṭhyaṁ dhiṣaṇam

adhitiṣṭhan na kañcana

pratyuttiṣṭhed iti brūyur

dharmaṁ te na paraṁ viduḥ

SYNONYMS

yaḥ-anyone who; pārameṣṭhyam-royal; dhiṣaṇam-throne; adhitiṣṭhan-sitting on; na-not; kañcana-anyone; pratyuttiṣṭhet-should rise before; iti-thus; brūyuḥ-those who say; dharmam-the codes of religion; te-they; na-not; param-higher; viduḥ-know.

If a person says, "One who is situated on the exalted throne of a king should not stand up to show respect to another king or a brāhmaṇa," it is to be understood that he does not know the superior religious principles.

Śrīla Viśvanātha Cakravartī Ṭhākura says in this regard that when a president or king is sitting on his throne, he does not need to show respect to everyone who comes within his assembly, but he must show respect to superiors like his spiritual master, brāhmaṇas and Vaiṣṇavas. There are many examples of how he should act. When Lord Kṛṣṇa was sitting on His throne and Nārada fortunately entered His assembly, even Lord Kṛṣṇa immediately stood up with His officers and ministers to offer respectful obeisances to Nārada. Nārada knew that Kṛṣṇa is the Supreme Personality of Godhead, and Kṛṣṇa knew that Nārada was His devotee, but although Kṛṣṇa is the Supreme Lord and Nārada is the Lord's devotee, the Lord observed the religious etiquette. Since Nārada was a brahmacārī, a brāhmaṇa and an exalted devotee, even Kṛṣṇa, while acting as a king, offered His respectful obeisances unto Nārada. Such is the conduct visible in the Vedic civilization. A civilization in which the people do not know how the representative of Nārada and Kṛṣṇa should be respected, how society should be formed and how one should advance in Kṛṣṇa consciousness-a society concerned only with manufacturing new cars and new skyscrapers every year and then breaking them to pieces and making new ones-may be technologically advanced, but it is not a human civilization. A human civilization is advanced when its people follow the cātur-varṇya system, the system of four orders of life. There must be ideal, first-class men to act as advisors, second-class men to act as administrators, third-class men to produce food and protect cows, and fourth-class men who obey the three higher classes of society. One who does not follow the standard system of society should be considered a fifth-class man. A society without Vedic laws and regulations will not be very helpful to humanity. As stated in this verse, dharmaṁ te na paraṁ viduḥ: such a society does not know the aim of life and the highest principle of religion.

TEXT 14

teṣāṁ kupatha-deṣṭṝṇāṁ

patatāṁ tamasi hy adhaḥ

ye śraddadhyur vacas te vai

majjanty aśma-plavā iva

SYNONYMS

teṣām-of them (the misleaders); ku-patha-deṣṭṝṇām-who show the path of danger; patatām-themselves falling; tamasi-in darkness; hi-indeed; adhaḥ-down; ye-anyone who; śraddadhyuḥ-place faith in; vacaḥ-the words; te-they; vai-indeed; majjanti-sink; aśma-plavāḥ-boats made of stone; iva-like.

Leaders who have fallen into ignorance and who mislead people by directing them to the path of destruction [as described in the previous verse] are, in effect, boarding a stone boat, and so too are those who blindly follow them. A stone boat would be unable to float and would sink in the water with its passengers. Similarly, those who mislead people go to hell, and their followers go with them.

As stated in the Vedic literature (Bhāg. 11.20.17):

nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ
plavaṁ sukalpaṁ guru-karṇa-dhāram

We, the conditioned souls, have fallen in the ocean of nescience, but the human body fortunately provides us a good opportunity to cross the ocean because the human body is like a very good boat. When directed by a spiritual master acting as the captain, the boat can very easily cross the ocean. Furthermore, the boat is helped across by favorable winds, which are the instructions of Vedic knowledge. If one does not take advantage of all these facilities to cross the ocean of nescience, he is certainly committing suicide.

One who boards a boat made of stone is doomed. To be elevated to the stage of perfection, humanity must first give up false leaders who present boats of stone. All of human society is in such a dangerous position that to be rescued it must abide by the standard instructions of the Vedas. The cream of these instructions appears in the form of Bhagavad-gītā. One should not take shelter of any other instructions, for Bhagavad-gītā gives direct instructions on how to fulfill the aim of human life. Lord Śrī Kṛṣṇa therefore says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other processes of religion and simply surrender to Me." Even if one does not accept Lord Kṛṣṇa as the Supreme Personality of Godhead, His instructions are so exalted and beneficial for humanity that if one follows His instructions one will be saved. Otherwise one will be cheated by unauthorized meditation and gymnastic methods of yoga. Thus one will board a boat of stone. which will sink and drown all its passengers. Unfortunately. although the American people are extremely eager to get out of materialistic chaos, they are sometimes found to patronize the makers of stone boats. That will not help them. They must take the proper boat offered by Kṛṣṇa in the form of the Kṛṣṇa consciousness movement. Then they will be easily saved. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura comments: aśmamayaḥ plavo yeṣāṁ te yathā majjantaṁ plavam anumajjanti tatheti rāja-nīty-upadeṣṭṛṣu sva-sabhyeṣu kopo vyañjitaḥ. If society is guided by political diplomacy, with one nation maneuvering against another, it will certainly sink like a stone boat. political maneuvering and diplomacy will not save human society. People must take to Kṛṣṇa consciousness to understand the aim of life, to understand God. and to fulfill the human mission.

TEXT 15

athāham amarācāryam

agādha-dhiṣaṇaṁ dvijam

prasādayiṣye niśaṭhaḥ

śīrṣṇā tac-caraṇaṁ spṛśan

SYNONYMS

atha-therefore; aham-I; amara-ācāryam-the spiritual master of the demigods; agādha-dhiṣaṇam-whose spiritual knowledge is deep; dvijam-the perfect brāhmaṇa; prasādayiṣye-I shall please; niśaṭhaḥ-without duplicity; śīrṣṇā-with my head; tat-caraṇam-his lotus feet; spṛśan-touching.

King Indra said: Therefore with great frankness and without duplicity I shall now bow my head at the lotus feet of Bṛhaspati, the spiritual master of the demigods. Because he is in the mode of goodness, he is fully aware of all knowledge and is the best of the brāhmaṇas. Now I shall touch his lotus feet and offer my obeisances unto him to try to satisfy him.

Coming to his senses, King Indra realized that he was not a very sincere disciple of his spiritual master, Bṛhaspati. Therefore he decided that henceforward he would be niśaṭha, nonduplicitous. Niśaṭhaḥ śīrṣṇa-tac-caraṇaṁ spṛśan: he decided to touch his head to the feet of his spiritual master. From this example, we should learn this principle enunciated by Viśvanātha Cakravartī Ṭhākura:

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto 'pi

"By the mercy of the spiritual master one is benedicted by the mercy of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement." A disciple should never be a hypocrite or be unfaithful to his spiritual master. In Śrīmad-Bhāgavatam (11.17.27), the spiritual master is also called ācārya. Ācāryaṁ māṁ vijānīyān: the Supreme Personality of Godhead says that one should respect the spiritual master, accepting him as the Lord Himself. Nāvamanyeta karhicit: one should not disrespect the ācārya at any time. Na martya-buddhyāsūyeta: one should never think the ācārya an ordinary person. Familiarity sometimes breeds contempt, but one should be very careful in one's dealings with the ācārya. Agādha-dhiṣaṇaṁ dvijam: the ācārya is a perfect brāhmaṇa and has unlimited intelligence in guiding the activities of his disciple. Therefore Kṛṣṇa advises in Bhagavad-gītā (4.34):

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." One should fully surrender unto the spiritual master. and with service (sevayā) one should approach him for further spiritual enlightenment.

TEXT 16

evaṁ cintayatas tasya

maghono bhagavān gṛhāt

bṛhaspatir gato 'dṛṣṭāṁ

gatim adhyātma-māyayā

SYNONYMS

evam-thus; cintayataḥ-while thinking very seriously; tasya-he; maghonaḥ-Indra; bhagavān-the most powerful; gṛhāt-from his home; bṛhaspatiḥ-Bṛhaspati; gataḥ-went; adṛṣṭām-invisible; gatim-to a state; adhyātma-due to being highly elevated in spiritual consciousness; māyayā-by his potency.

While Indra, the King of the demigods, thought in this way and repented in his own assembly, Bṛhaspati, the most powerful spiritual master, understood his mind. Thus he became invisible to Indra and left home, for Bṛhaspati was spiritually more powerful than King Indra.

TEXT 17

guror nādhigataḥ saṁjñāṁ

parīkṣan bhagavān svarāṭ

dhyāyan dhiyā surair yuktaḥ

śarma nālabhatātmanaḥ

SYNONYMS

guroḥ-of his spiritual master; na-not; adhigataḥ-finding; saṁjñām-trace; parīkṣan-searching vigorously all around; bhagavān-the most powerful Indra; svarāṭ-independent; dhyāyan-meditating; dhiyā-by wisdom; suraiḥ-by the demigods; yuktaḥ-surrounded; śarma-peace; na-not; alabhata-obtained; ātmanaḥ-of the mind.

Although Indra searched vigorously with the assistance of the other demigods, he could not find Bṛhaspati. Then Indra thought, "Alas, my spiritual master has become dissatisfied with me, and now I have no means of achieving good fortune." Although Indra was surrounded by demigods, he could not find peace of mind.

TEXT 18

tac chrutvaivāsurāḥ sarva

āśrityauśanasaṁ matam

devān pratyudyamaṁ cakrur

durmadā ātatāyinaḥ

SYNONYMS

tat śrutvā-hearing that news; eva-indeed; asurāḥ-the demons; sarve-all; āśritya-taking shelter of; auśanasam-of Śukrācārya; matam-the instruction; devān-the demigods; pratyudyamam-action against; cakruḥ-performed; durmadāḥ-not very intelligent; ātatāyinaḥ-equipped with arms for fighting.

Hearing of the pitiable condition of King Indra, the demons, following the instructions of their guru, Śukrācārya, equipped themselves with weapons and declared war against the demigods.

TEXT 19

tair visṛṣṭeṣubhis tīkṣṇair

nirbhinnāṅgoru-bāhavaḥ

brahmāṇaṁ śaraṇaṁ jagmuḥ

sahendrā nata-kandharāḥ

SYNONYMS

taiḥ-by them (the demons); visṛṣṭa-thrown; iṣubhiḥ-by the arrows; tīkṣṇaiḥ-very sharp; nirbhinna-pierced all over; aṅga-bodies; uru-thighs; bāhavaḥ-and arms; brahmāṇam-of Lord Brahmā; śaraṇam-the shelter; jagmuḥ-approached; saha-indrāḥ-with King Indra; nata-kandharāḥ-their heads bent downward.

The demigods' heads, thighs and arms and the other parts of their bodies were injured by the sharp arrows of the demons. The demigods, headed by Indra, saw no other course than to immediately approach Lord Brahmā with bowed heads for shelter and proper instruction.

TEXT 20

tāṁs tathābhyarditān vīkṣya

bhagavān ātmabhūr ajaḥ

kṛpayā parayā deva

uvāca parisāntvayan

SYNONYMS

tān-them (the demigods); tathā-in that way; abhyarditān-afflicted by the weapons of the demons; vīkṣya-seeing; bhagavān-the most powerful; ātma-bhūḥ-Lord Brahmā; ajaḥ-who was not born like an ordinary human being; kṛpayā-out of causeless mercy; parayā-great; devaḥ-Lord Brahmā; uvāca-said; parisāntvayan-pacifying them.

When the most powerful Lord Brahmā saw the demigods coming toward him, their bodies gravely injured by the arrows of the demons, he pacified them by his great causeless mercy and spoke as follows.

TEXT 21

śrī-brahmovāca

aho bata sura-śreṣṭhā

hy abhadraṁ vaḥ kṛtaṁ mahat

brahmiṣṭhaṁ brāhmaṇaṁ dāntam

aiśvaryān nābhyanandata

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; aho-alas; bata-it is very astonishing; sura-śreṣṭhāḥ-O best of the demigods; hi-indeed; abhadram-injustice; vaḥ-by you; kṛtam-done; mahat-great; brahmiṣṭham-a person fully obedient to the Supreme Brahman; brāhmaṇam-a brāhmaṇa; dāntam-who has fully controlled the mind and senses; aiśvaryāt-because of your material opulence; na-not; abhyanandata-welcomed properly.

Lord Brahmā said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Bṛhaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brāhmaṇas. Therefore it is very astonishing that you have acted impudently toward him.

Lord Brahmā recognized the brahminical qualifications of Bṛhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman. Bṛhaspati was very much in control of his senses and mind, and therefore he was a most qualified brāhmaṇa. Lord Brahmā chastised the demigods for not properly respecting this brāhmaṇa, who was their guru. Lord Brahmā wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances. When Bṛhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted. Since he came every day, they thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Bṛhaspati immediately left Indra's palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Bṛhaspati, and Lord Brahmā, being aware of this, condemned their neglect. In a song we sing every day, Narottama dāsa Ṭhākura says, cakṣu-dāna dila yei, janme janme prabhu sei: the guru gives spiritual insight to the disciple, and therefore the guru should be considered his master, life after life. Under no circumstances should the guru be disrespected, but the demigods, being puffed up by their material possessions, were disrespectful to their guru. Therefore Śrīmad-Bhāgavatam (11.17.27) advises, ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit/ na martya-buddhyāsūyeta: the ācārya should always be offered respectful obeisances; one should never envy the ācārya, considering him an ordinary human being.

TEXT 22

tasyāyam anayasyāsīt

parebhyo vaḥ parābhavaḥ

prakṣīṇebhyaḥ sva-vairibhyaḥ

samṛddhānāṁ ca yat surāḥ

SYNONYMS

tasya-that; ayam-this; anayasya-of your ungrateful activity; āsīt-was; parebhyaḥ-by others; vaḥ-of all of you; parābhavaḥ-the defeat; prakṣīṇebhyaḥ-although they were weak; sva-vairibhyaḥ-by your own enemies, who were previously defeated by you; samṛddhānām-being yourselves very opulent; ca-and; yat-which; surāḥ-O demigods.

Because of your misbehavior toward Bṛhaspati, you have been defeated by the demons. My dear demigods, since the demons were weak, having been defeated by you several times, how else could you, who were so advanced in opulence, be defeated by them?

The devas are celebrated for fighting with the asuras perpetually. In such fights the asuras were always defeated, but this time the demigods were defeated. Why? The reason, as stated here, was that they had offended their spiritual master. Their impudent disrespect of their spiritual master was the cause of their defeat by the demons. As stated in the śāstras, when one disrespects a respectable superior, one loses his longevity and the results of his pious activities, and in this way one is degraded.

TEXT 23

maghavan dviṣataḥ paśya

prakṣīṇān gurv-atikramāt

sampraty upacitān bhūyaḥ

kāvyam ārādhya bhaktitaḥ

ādadīran nilayanaṁ

mamāpi bhṛgu-devatāḥ

SYNONYMS

maghavan-O Indra; dviṣataḥ-your enemies; paśya-just see; prakṣīṇān-being very weak (formerly); guru-atikramāt-because of disrespecting their guru, Śukrācārya; samprati-at the present moment; upacitān-powerful; bhūyaḥ-again; kāvyam-their spiritual master, Śukrācārya; ārādhya-worshiping; bhaktitaḥ-with great devotion; ādadīran-may take away; nilayanam-the abode, Satyaloka; mama-my; api-even; bhṛgu-devatāḥ-who are now strong devotees of Śukrācārya, the disciple of Bhṛgu.

O Indra, your enemies, the demons, were extremely weak because of their disrespect toward Śukrācārya, but since they have now worshiped Śukrācārya with great devotion, they have again become powerful. By their devotion to Śukrācārya, they have increased their strength so much that now they are even able to easily seize my abode from me.

Lord Brahmā wanted to point out to the demigods that by the strength of the guru one can become most powerful within this world, and by the displeasure of the guru one can lose everything. This is confirmed by the song of Viśvanātha Cakravartī Ṭhākura:

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto 'pi

"By the mercy of the spiritual master one is benedicted by the mercy of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement." Although the demons are insignificant in comparison to Lord Brahmā, because of the strength of their guru they were so powerful that they could even seize Brahmaloka from Lord Brahmā. We therefore pray to the spiritual master:

mūkaṁ karoti vācālaṁ
paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande
śrī-guruṁ dīna-tāraṇam

By the mercy of the guru, even a dumb man can become the greatest orator, and even a lame man can cross mountains. As advised by Lord Brahmā, one should remember this śāstric injunction if one desires success in his life.

TEXT 24

tripiṣṭapaṁ kiṁ gaṇayanty abhedya-

mantrā bhṛgūṇām anuśikṣitārthāḥ

na vipra-govinda-gav-īśvarāṇāṁ

bhavanty abhadrāṇi nareśvarāṇām

SYNONYMS

tri-piṣṭa-pam-all the demigods, including Lord Brahmā; kim-what; gaṇayanti-they care for; abhedya-mantrāḥ-whose determination to carry out the orders of the spiritual master is unbreakable; bhṛgūṇām-of the disciples of Bhṛgu Muni like Śukrācārya; anuśikṣita-arthāḥ-deciding to follow the instructions; na-not; vipra-the brāhmaṇas; govinda-the Supreme Personality of Godhead, Kṛṣṇa; go-the cows; īśvarāṇām-of persons favoring or considering worshipable; bhavanti-are; abhadrāṇi-any misfortunes; nara-īśvarāṇām-or of kings who follow this principle.

Because of their firm determination to follow the instructions of Śukrācārya, his disciples, the demons, are now unconcerned about the demigods. In fact, kings or others who have determined faith in the mercy of brāhmaṇas, cows and the Supreme Personality of Godhead, Kṛṣṇa, and who always worship these three are always strong in their position.

From the instructions of Lord Brahmā it is understood that everyone should very faithfully worship the brāhmaṇas, the Supreme Personality of Godhead and the cows. The Supreme Personality of Godhead is go-brāhmaṇa-hitāya ca: He is always very kind to cows and brāhmaṇas. Therefore one who worships Govinda must satisfy Him by worshiping the brāhmaṇas and cows. If a government worships the brāhmaṇas, the cows and Kṛṣṇa, Govinda, it is never defeated anywhere; otherwise it must always be defeated and condemned everywhere. At the present moment, all over the world, governments have no respect for brāhmaṇas, cows and Govinda, and consequently there are chaotic conditions all over the world. In summary, although the demigods were very powerful in material opulence, the demons defeated them in battle because the demigods had behaved disrespectfully toward a brāhmaṇa, Bṛhaspati, who was their spiritual master.

TEXT 25

tad viśvarūpaṁ bhajatāśu vipraṁ

tapasvinaṁ tvāṣṭram athātmavantam

sabhājito 'rthān sa vidhāsyate vo

yadi kṣamiṣyadhvam utāsya karma

SYNONYMS

tat-therefore; viśvarūpam-Viśvarūpa; bhajata-just worship as guru; āśu-immediately; vipram-who is a perfect brāhmaṇa; tapasvinam-undergoing great austerities and penances; tvāṣṭram-the son of Tvaṣṭā; atha-as well as; ātma-vantam-very independent; sabhājitaḥ-being worshiped; arthān-the interests; saḥ-he; vidhāsyate-will execute; vaḥ-of all of you; yadi-if; kṣamiṣyadhvam-you tolerate; uta-indeed; asya-his; karma-activities (to support the Daityas).

O demigods, I instruct you to approach Viśvarūpa, the son of Tvaṣṭā, and accept him as your guru. He is a pure and very powerful brāhmaṇa undergoing austerity and penances. Pleased by your worship, he will fulfill your desires, provided that you tolerate his being inclined to side with the demons.

Lord Brahmā advised the demigods to accept the son of Tvaṣṭā as their spiritual master although he was always inclined toward the benefit of the asuras.

TEXT 26

śrī-śuka uvāca

ta evam uditā rājan

brahmaṇā vigata-jvarāḥ

ṛṣiṁ tvāṣṭram upavrajya

pariṣvajyedam abruvan

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; te-all the demigods; evam-thus; uditāḥ-being advised; rājan-O King Parīkṣit; brahmaṇā-by Lord Brahmā; vigata-jvarāḥ-being relieved from the aggrievement caused by the demons; ṛṣim-the great sage; tvāṣṭram-to the son of Tvaṣṭā; upavrajya-going; pariṣvajya-embracing; idam-this; abruvan-spoke.

Śrīla Śukadeva Gosvāmī continued: Thus advised by Lord Brahmā and relieved of their anxiety, all the demigods went to the sage Viśvarūpa, the son of Tvaṣṭā. My dear King, they embraced him and spoke as follows.

TEXT 27

śrī-devā ūcuḥ

vayaṁ te 'tithayaḥ prāptā

āśramaṁ bhadram astu te

kāmaḥ sampādyatāṁ tāta

pitṝṇāṁ samayocitaḥ

SYNONYMS

śrī-devāḥ ūcuḥ-the demigods said; vayam-we; te-your; atithayaḥ-guests; prāptāḥ-arrived at; āśramam-your abode; bhadram-good fortune; astu-let there be; te-unto you; kāmaḥ-the desire; sampādyatām-let it be executed; tāta-O darling; pitṝṇām-of us, who are just like your fathers; samayocitaḥ-suitable to the present time.

The demigods said: Beloved Viśvarūpa, may there be all good fortune for you. We, the demigods, have come to your āśrama as your guests. Please try to fulfill our desires according to the time, since we are on the level of your parents.

TEXT 28

putrāṇāṁ hi paro dharmaḥ

pitṛ-śuśrūṣaṇaṁ satām

api putravatāṁ brahman

kim uta brahmacāriṇām

SYNONYMS

putrāṇām-of sons; hi-indeed; paraḥ-superior; dharmaḥ-religious principle; pitṛ-śuśrūṣaṇam-the service of the parents; satām-good; api-even; putra-vatām-of those who have sons; brahman-O dear brāhmaṇa; kim uta-what to speak; brahmacāriṇām-of brahmacārīs.

O brāhmaṇa, the highest duty of a son, even though he has sons of his own, is to serve his parents, and what to speak of a son who is a brahmacārī?

TEXTS 29–30

ācāryo brahmaṇo mūrtiḥ

pitā mūrtiḥ prajāpateḥ

bhrātā marutpater mūrtir

mātā sākṣāt kṣites tanuḥ

dayāyā bhaginī mūrtir

dharmasyātmātithiḥ svayam

agner abhyāgato mūrtiḥ

sarva-bhūtāni cātmanaḥ

SYNONYMS

ācāryaḥ-the teacher or spiritual master who instructs Vedic knowledge by his personal behavior; brahmaṇaḥ-of all the Vedas; mūrtiḥ-the personification; pitā-the father; mūrtiḥ-the personification; prajāpateḥ-of Lord Brahmā; bhrātā-the brother; marut-pateḥ mūrtiḥ-the personification of Indra; mātā-the mother; sākṣāt-directly; kṣiteḥ-of the earth; tanuḥ-the body; dayāyāḥ-of mercy; bhaginī-the sister; mūrtiḥ-the personification; dharmasya-of religious principles; ātma-the self; atithiḥ-the guest; svayam-personally; agneḥ-of the fire-god; abhyāgataḥ-the invited guest; mūrtiḥ-the personification; sarva-bhūtāni-all living entities; ca-and; ātmanaḥ-of the Supreme Lord Viṣṇu.

The ācārya, the spiritual master who teaches all the Vedic knowledge and gives initiation by offering the sacred thread, is the personification of all the Vedas. Similarly, a father personifies Lord Brahmā; a brother, King Indra; a mother, the planet earth; and a sister, mercy. A guest personifies religious principles, an invited guest personifies the demigod Agni, and all living entities personify Lord Viṣṇu, the Supreme Personality of Godhead.

According to the moral instructions of Cāṇakya Paṇḍita, ātmavat sarva-bhūteṣu: one should observe all living entities to be on the same level as oneself. This means that no one should be neglected as inferior; because Paramātmā is seated in everyone's body, everyone should be respected as a temple of the Supreme Personality of Godhead. This verse describes the different ways in which one should respect a guru, a father, a brother, a sister, a guest and so on.

TEXT 31

tasmāt pitṝṇām ārtānām

ārtiṁ para-parābhavam

tapasāpanayaṁs tāta

sandeśaṁ kartum arhasi

SYNONYMS

tasmāt-therefore; pitṝṇām-of the parents; ārtānām-who are in distress; ārtim-the grief; para-parābhavam-being defeated by the enemies; tapasā-by the strength of your austerities; apanayan-taking away; tāta-O dear son; sandeśam-our desire; kartum arhasi-you deserve to execute.

Dear son, we have been defeated by our enemies, and therefore we are very much aggrieved. Please mercifully fulfill our desires by relieving our distress through the strength of your austerities. Please fulfill our prayers.

TEXT 32

vṛṇīmahe tvopādhyāyaṁ

brahmiṣṭhaṁ brāhmaṇaṁ gurum

yathāñjasā vijeṣyāmaḥ

sapatnāṁs tava tejasā

SYNONYMS

vṛṇīmahe-we choose; tvā-you; upādhyāyam-as teacher and spiritual master; brahmiṣṭham-being perfectly aware of the Supreme Brahman; brāhmaṇam-a qualified brāhmaṇa; gurum-the perfect spiritual master; yathā-so that; añjasā-very easily; vijeṣyāmaḥ-we shall defeat; sapatnān-our rivals; tava-your; tejasā-by the power of austerity.

Since you are completely aware of the Supreme Brahman, you are a perfect brāhmaṇa, and therefore you are the spiritual master of all orders of life. We accept you as our spiritual master and director so that by the power of your austerity we may easily defeat the enemies who have conquered us.

One must approach a particular type of guru to execute a particular type of duty. Therefore although Viśvarūpa was inferior to the demigods, the demigods accepted him as their guru to conquer the demons.

TEXT 33

na garhayanti hy artheṣu

yaviṣṭhāṅghry-abhivādanam

chandobhyo 'nyatra na brahman

vayo jyaiṣṭhyasya kāraṇam

SYNONYMS

na-not; garhayanti-forbid; hi-indeed; artheṣu-in acquiring interests; yaviṣṭha-aṅghri-at the lotus feet of a junior; abhivādanam-offering obeisances; chandobhyaḥ-the Vedic mantras; anyatra-apart from; na-not; brahman-O brāhmaṇa; vayaḥ-age; jyaiṣṭhyasya-of seniority; kāraṇam-the cause.

The demigods continued: Do not fear criticism for being younger than us. Such etiquette does not apply in regard to Vedic mantras. Except in relationship to Vedic mantras, seniority is determined by age, but one may offer respectful obeisances even to a younger person who is advanced in chanting Vedic mantras. Therefore although you are junior in relationship to us, you may become our priest without hesitation.

It is said, vṛddhatvaṁ vayasā vinā: one may be senior without being advanced in age. Even if one is not old, one gains seniority if he is senior in knowledge. Viśvarūpa was junior in relationship to the demigods because he was their nephew, but the demigods wanted to accept him as their priest, and therefore he would have to accept obeisances from them. The demigods explained that this should not be a cause for hesitation; he could become their priest because he was advanced in Vedic knowledge. Similarly. Cāṇakya Paṇḍita advises, nīcād apy uttamaṁ jñānam: one may accept education from a member of a lower social order. The brāhmaṇas, the members of the most elevated varṇa, are teachers, but a person in a lower family, such as a family of kṣatriyas, vaiśyas or even śūdras, may be accepted as a teacher if he has knowledge. Śrī Caitanya Mahāprabhu approved of this when He expressed this opinion before Rāmānanda Rāya (Cc. Madhya 8.128):

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya

It does not matter whether one is a brāhmaṇa, śūdra, gṛhastha or sannyāsī. These are all material designations. A spiritually advanced person has nothing to do with such designations. Therefore, if one is advanced in the science of Kṛṣṇa consciousness, regardless of his position in human society, he may become a spiritual master.

TEXT 34

śrī-ṛṣir uvāca

abhyarthitaḥ sura-gaṇaiḥ

paurahitye mahā-tapāḥ

sa viśvarūpas tān āha

prasannaḥ ślakṣṇayā girā

SYNONYMS

śrī-ṛṣiḥ uvāca-Śukadeva Gosvāmī continued to speak; abhyarthitaḥ-being requested; sura-gaṇaiḥ-by the demigods; paurahitye-in accepting the priesthood; mahā-tapāḥ-highly advanced in austerity and penances; saḥ-he; viśvarūpaḥ-Viśvarūpa; tān-to the demigods; āha-spoke; prasannaḥ-being satisfied; ślakṣṇayā-sweet; girā-with words.

Śukadeva Gosvāmī continued: When all the demigods requested the great Viśvarūpa to be their priest, Viśvarūpa, who was advanced in austerities, was very pleased. He replied to them as follows.

TEXT 35

śrī-viśvarūpa uvāca

vigarhitaṁ dharma-śīlair

brahmavarca-upavyayam

kathaṁ nu mad-vidho nāthā

lokeśair abhiyācitam

pratyākhyāsyati tac-chiṣyaḥ

sa eva svārtha ucyate

SYNONYMS

śrī-viśvarūpaḥ uvāca-Śrī Viśvarūpa said; vigarhitam-condemned; dharma-śīlaiḥ-by persons respectful to the religious principles; brahma-varcaḥ-of brahminical strength or power; upavyayam-causes loss; katham-how; nu-indeed; mat-vidhaḥ-a person like me; nāthāḥ-O lords; loka-īśaiḥ-by the ruling powers of different planets; abhiyācitam-request; pratyākhyāsyati-will refuse; tat-śiṣyaḥ-who is on the level of their disciple; saḥ-that; eva-indeed; sva-arthaḥ-real interest; ucyate-is described as.

Śrī Viśvarūpa said: O demigods, although the acceptance of priesthood is decried as causing the loss of previously acquired brahminical power, how can someone like me refuse to accept your personal request? You are all exalted commanders of the entire universe. I am your disciple and must take many lessons from you. Therefore I cannot refuse you. I must agree for my own benefit.

The professions of a qualified brāhmaṇa are paṭhana, pāṭhana, yajana, yājana, dāna and pratigraha. The words yajana and yājana mean that a brāhmaṇa becomes the priest of the populace for the sake of their elevation. One who accepts the post of spiritual master neutralizes the sinful reactions of the yajamāna, the one on whose behalf he performs yajña. Thus the results of the pious acts previously performed by the priest or spiritual master are diminished. Therefore priesthood is not accepted by learned brāhmaṇas. Nevertheless, the greatly learned brāhmaṇa Viśvarūpa became the priest of the demigods because of his profound respect for them.

TEXT 36

akiñcanānāṁ hi dhanaṁ śiloñchanaṁ

teneha nirvartita-sādhu-satkriyaḥ

kathaṁ vigarhyaṁ nu karomy adhīśvarāḥ

paurodhasaṁ hṛṣyati yena durmatiḥ

SYNONYMS

akiñcanānām-of persons who have taken to austerities and penances to become detached from worldly possessions; hi-certainly; dhanam-the wealth; śila-the collecting of grains left in the field; uñchanam-and the collecting of grains left in the wholesale marketplace; tena-by that means; iha-here; nirvartita-accomplishing; sādhu-of the exalted devotees; sat-kriyaḥ-all the pious activities; katham-how; vigarhyam-reproachable; nu-indeed; karomi-I shall execute; adhīśvarāḥ-O great governors of the planetary systems; paurodhasam-the duty of priesthood; hṛṣyati-is pleased; yena-by which; durmatiḥ-one who is less intelligent.

O exalted governors of various planets, the true brāhmaṇa, who has no material possessions, maintains himself by the profession of accepting śiloñchana. In other words, he picks up grains left in the field and on the ground in the wholesale marketplace. By this means, householder brāhmaṇas who actually abide by the principles of austerity and penance maintain themselves and their families and perform all necessary pious activities. A brāhmaṇa who desires to achieve happiness by gaining wealth through professional priesthood must certainly have a very low mind. How shall I accept such priesthood?

A first-class brāhmaṇa does not accept any rewards from his disciples or yajamānas. Practicing austerities and penances, he instead goes to the agricultural field and collects food grains left by the agriculturalists to be collected by brāhmaṇas. Similarly, such brāhmaṇas go to marketplaces where grains are purchased and sold wholesale, and there they collect grains left by the merchants. In this way, such exalted brāhmaṇas maintain their bodies and families. Such priests never demand anything from their disciples to live in opulence, imitating kṣatriyas or vaiśyas. In other words, a pure brāhmaṇa voluntarily accepts a life of poverty and lives in complete dependence on the mercy of the Lord. Not very many years ago, a brāhmaṇa in Kṛṣṇanagara, near Navadvīpa, was offered some help from the local Zamindar, Vraja Kṛṣṇacandra. The brāhmaṇa refused to accept the help. He said that since he was very happy in his householder life, taking rice given by his disciples and cooking vegetables of tamarind leaves, there was no question of taking help from the Zamindar. The conclusion is that although a brāhmaṇa may receive much opulence from his disciples, he should not utilize the rewards of his priesthood for his personal benefit; he must use them for the service of the Supreme Personality of Godhead.

TEXT 37

tathāpi na pratibrūyāṁ

gurubhiḥ prārthitaṁ kiyat

bhavatāṁ prārthitaṁ sarvaṁ

prāṇair arthaiś ca sādhaye

SYNONYMS

tathā api-still; na-not; pratibrūyām-I may refuse; gurubhiḥ-by persons on the level of my spiritual master; prārthitam-request; kiyat-of small value; bhavatām-of all of you; prārthitam-the desire; sarvam-whole; prāṇaiḥ-by my life; arthaiḥ-by my possessions; ca-also; sādhaye-I shall execute.

All of you are my superiors. Therefore although accepting priesthood is sometimes reproachable, I cannot refuse even a small request from you. I agree to be your priest. I shall fulfill your request by dedicating my life and possessions.

TEXT 38

śrī-bādarāyaṇir uvāca

tebhya evaṁ pratiśrutya

viśvarūpo mahā-tapāḥ

paurahityaṁ vṛtaś cakre

parameṇa samādhinā

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; tebhyaḥ-unto them (the demigods); evam-thus; pratiśrutya-promising; viśvarūpaḥ-Viśvarūpa; mahā-tapāḥ-the most exalted personality; paurahityam-the priesthood; vṛtaḥ-surrounded by them; cakre-executed; parameṇa-supreme; samādhinā-with attention.

Śrī Śukadeva Gosvāmī continued: O King, after making this promise to the demigods, the exalted Viśvarūpa, surrounded by the demigods, performed the necessary priestly activities with great enthusiasm and attention.

The word samādhinā is very important. Samādhi means complete absorption with an undiverted mind. Viśvarūpa, who was a most learned brāhmaṇa, not only accepted the request of the demigods, but took their request seriously and performed the activities of priesthood with an undiverted mind. In other words, he accepted the priesthood not for material gain, but to profit the demigods. Such is the duty of a priest. The word puraḥ means "family," and hita means "benefit." Thus the word purohita indicates that the priest is the well-wisher of the family. Another meaning of the word puraḥ is "first." A priest's first duty is to see that his disciples benefit spiritually and materially by all means. Then he is satisfied. A priest should never be interested in performing Vedic rituals for his personal benefit.

TEXT 39

sura-dviṣāṁ śriyaṁ guptām

auśanasyāpi vidyayā

ācchidyādān mahendrāya

vaiṣṇavyā vidyayā vibhuḥ

SYNONYMS

sura-dviṣām-of the enemies of the demigods; śriyam-the opulence; guptām-protected; auśanasya-of Śukrācārya; api-although; vidyayā-by the talents; ācchidya-collecting; adāt-delivered; mahā-indrāya-unto King Indra; vaiṣṇavyā-of Lord Viṣṇu; vidyayā-by a prayer; vibhuḥ-the most powerful Viśvarūpa.

The opulence of the demons, who are generally known as the enemies of the demigods, was protected by the talents and tactics of Śukrācārya, but Viśvarūpa, who was most powerful, composed a protective prayer known as the Nārāyaṇa-kavaca. By this intelligent mantra, he took away the opulence of the demons and gave it to Mahendra, the King of heaven.

The distinction between the demigods (devas) and demons (asuras) is that the demigods are all devotees of Lord Viṣṇu whereas the demons are devotees of demigods like Lord Śiva, Goddess Kālī and Goddess Durgā. Sometimes the demons are also devotees of Lord Brahmā. For example, Hiraṇyakaśipu was a devotee of Lord Brahmā, Rāvaṇa was a devotee of Lord Śiva, and Mahiṣāsura was a devotee of Goddess Durgā. The demigods are devotees of Lord Viṣṇu (viṣṇu-bhaktaḥ smṛto daiva), whereas the demons (āsuras tad-viparyayaḥ) are always against the viṣṇu-bhaktas, or Vaiṣṇavas. To oppose the Vaiṣṇavas, the demons become devotees of Lord Śiva, Lord Brahmā, Kālī, Durgā, and so on. In the days of yore, many long years ago, there was animosity between the devas and the asuras, and the same spirit still continues, for the devotees of Lord Śiva and Goddess Durgā are always envious of Vaiṣṇavas, who are devotees of Lord Viṣṇu. This strain between the devotees of Lord Śiva and Lord Viṣṇu has always existed. In the higher planetary systems, fights between the demons and the demigods continue for a long, long time.

Herein we see that Viśvarūpa made for the demigods a protective covering, saturated with a Viṣṇu mantra. Sometimes the Viṣṇu mantra is called Viṣṇu-jvara, and the Śiva mantra is called Śiva-jvara. We find in the śāstras that sometimes the Śiva-jvara and Viṣṇu-jvara are employed in the fights between the demons and the demigods.

The word sura-dviṣām, which in this verse means "of the enemies of the demigods," also refers to the atheists. Śrīmad-Bhāgavatam elsewhere says that Lord Buddha appeared for the purpose of bewildering the demons or atheists. The Supreme Personality of Godhead always awards His benediction to devotees. The Lord Himself confirms this in Bhagavad-gītā (9.31):

kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati

"O son of Kuntī, declare it boldly that My devotee never perishes."

TEXT 40

yayā guptaḥ sahasrākṣo

jigye 'sura-camūr vibhuḥ

tāṁ prāha sa mahendrāya

viśvarūpa udāra-dhīḥ

SYNONYMS

yayā-by which; guptaḥ-protected; sahasra-akṣaḥ-the thousand-eyed demigod, Indra; jigye-conquered; asura-of the demons; camūḥ-military power; vibhuḥ-becoming very powerful; tām-that; prāha-spoke; saḥ-he; mahendrāya-unto the King of heaven, Mahendra; viśvarūpaḥ-Viśvarūpa; udāra-dhīḥ-very broad-minded.

Viśvarūpa, who was most liberal, spoke to King Indra [Sahasrākṣa] the secret hymn that protected Indra and conquered the military power of the demons.

Thus end the Bhaktivedanta purports to the Sixth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Indra Offends His Spiritual Master, Bṛhaspati."

Chapter Eight

The Nārāyaṇa-kavaca Shield

This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.

To take protection from this shield, one must first touch kuśa grass and wash one's mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands. The eight-syllable mantra is oṁ namo nārāyaṇāya. This mantra should be distributed all over the front and back of the body. The twelve-syllable mantra, which begins with the praṇava, oṁkāra, is oṁ namo bhagavate vāsudevāya. One syllable should be placed on each of the fingers and should be preceded by the praṇava, oṁkāra. Thereafter, one must chant oṁ viṣṇave namaḥ, which is a six-syllable mantra. One must progressively place the syllables of the mantra on the heart, the head, between the two eyebrows, on the śikhā and between the eyes, and then one should chant maḥ astrāya phaṭ and with this mantra protect himself from all directions. Nādevo devam arcayet: one who has not risen to the level of a deva cannot chant this mantra. According to this direction of the śāstra, one must think himself qualitatively nondifferent from the Supreme.

After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiṁha, Varāha. Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava. One should also think of Govinda, the master of Vṛndāvana. and one should think of Nārāyaṇa, the master of the spiritual sky. One should think of Madhusūdana, Tridhāmā, Mādhava, Hṛṣīkeśa, Padmanābha, Janārdana, Dāmodara and Viśveśvara, as well as the Supreme Personality of Godhead Kṛṣṇa Himself. After offering prayers to the Lord's personal expansions known as the svāṁśa and śaktyāveśa-avatāras, one should pray to the weapons of Lord Nārāyaṇa, such as the Sudarśana, gadā, śaṅkha, khaḍga and bow.

After explaining this process, Śukadeva Gosvāmī told Mahārāja Parīkṣit how Viśvarūpa, the brother of Vṛtrāsura, described the glories of the Nārāyaṇa-kavaca to Indra.

TEXTS 1–2

śrī-rājovāca

yayā guptaḥ sahasrākṣaḥ

savāhān ripu-sainikān

krīḍann iva vinirjitya

tri-lokyā bubhuje śriyam

bhagavaṁs tan mamākhyāhi

varma nārāyaṇātmakam

yathātatāyinaḥ śatrūn

yena gupto 'jayan mṛdhe

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; yayā-by which (the spiritual armor); guptaḥ-protected; sahasra-akṣaḥ-the thousand-eyed King Indra; sa-vāhān-with their carriers; ripu-sainikān-the soldiers and commanders of the enemies; krīḍan iva-just like playing; vinirjitya-conquering; tri-lokyāḥ-of the three worlds (the higher, middle and lower planetary systems); bubhuje-enjoyed; śriyam-the opulence; bhagavan-O great sage; tat-that; mama-unto me; ākhyāhi-please explain; varma-defensive armor made of a mantra; nārāyaṇa-ātmakam-consisting of the mercy of Nārāyaṇa; yathā-in which way; ātatāyinaḥ-who were endeavoring to kill him; śatrūn-enemies; yena-by which; guptaḥ-being protected; ajayat-conquered; mṛdhe-in the fight.

King Parīkṣit inquired from Śukadeva Gosvāmī: My lord, kindly explain the Viṣṇu mantra armor that protected King Indra and enabled him to conquer his enemies, along with their carriers, and enjoy the opulence of the three worlds. Please explain to me that Nārāyaṇa armor, by which King Indra achieved success in battle, conquering the enemies who were endeavoring to kill him.

TEXT 3

śrī-bādarāyaṇir uvāca

vṛtaḥ purohitas tvāṣṭro

mahendrāyānupṛcchate

nārāyaṇākhyaṁ varmāha

tad ihaika-manāḥ śṛṇu

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; vṛtaḥ-the chosen; purohitaḥ-priest; tvāṣṭraḥ-the son of Tvaṣṭā; mahendrāya-unto King Indra; anupṛcchate-after he (Indra) inquired; nārāyaṇa-ākhyam-named Nārāyaṇa-kavaca; varma-defensive armor made of a mantra; āha-he said; tat-that; iha-this; eka-manāḥ-with great attention; śṛṇu-hear from me.

Śrī Śukadeva Gosvāmī said: King Indra, the leader of the demigods, inquired about the armor known as Nārāyaṇa-kavaca from Viśvarūpa, who was engaged by the demigods as their priest. Please hear Viśvarūpa's reply with great attention.

TEXTS 4–6

śrī-viśvarūpa uvāca

dhautāṅghri-pāṇir ācamya

sapavitra udaṅ-mukhaḥ

kṛta-svāṅga-kara-nyāso

mantrābhyāṁ vāg-yataḥ śuciḥ

nārāyaṇa-paraṁ varma

sannahyed bhaya āgate

pādayor jānunor ūrvor

udare hṛdy athorasi

mukhe śirasy ānupūrvyād

oṁkārādīni vinyaset

oṁ namo nārāyaṇāyeti

viparyayam athāpi vā

SYNONYMS

śrī-viśvarūpaḥ uvāca-Śrī Viśvarūpa said; dhauta-having completely washed; aṅghri-feet; pāṇiḥ-hands; ācamya-performing ācamana (sipping a little water three times after chanting the prescribed mantra); sa-pavitraḥ-wearing rings made of kuśa grass (on the ring finger of each hand); udak-mukhaḥ-sitting facing the north; kṛta-making; sva-aṅga-kara-nyāsaḥ-mental assignment of the eight parts of the body and twelve parts of the hands; mantrābhyām-with the two mantras (oṁ namo bhagavate vāsudevāya and oṁ namo nārāyaṇāya); vāk-yataḥ-keeping oneself silent; śuciḥ-being purified; nārāyaṇa-param-fully intent on Lord Nārāyaṇa; varma-armor; sannahyet- put on oneself; bhaye-when fear; āgate-has come; pādayoḥ-on the two legs; jānunoḥ-on the two knees; ūrvoḥ-on the two thighs; udare-on the abdomen; hṛdi-on the heart; atha-thus; urasi-on the chest; mukhe-on the mouth; śirasi-on the head; ānupūrvyāt-one after another; oṁkāra-ādīni-beginning with oṁkāra; vinyaset-one should place; oṁ-the praṇava; namaḥ-obeisances; nārāyaṇāya- unto Nārāyaṇa, the Supreme Personality of Godhead; iti-thus; viparyayam-the reverse; atha api-moreover; vā-or.

Viśvarūpa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform ācamana by chanting this mantra: oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. Then one should touch kuśa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Nārāyaṇa coat of armor. First, while chanting the mantra composed of eight syllables [oṁ namo nārāyaṇāya], beginning with the praṇava, the syllable oṁ, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable [ya], while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyāsa and saṁhāra-nyāsa respectively.

TEXT 7

kara-nyāsaṁ tataḥ kuryād

dvādaśākṣara-vidyayā

praṇavādi-ya-kārāntam

aṅguly-aṅguṣṭha-parvasu

SYNONYMS

kara-nyāsam-the ritual known as kara-nyāsa, which assigns the syllables of the mantra to the fingers; tataḥ-thereafter; kuryāt-should execute; dvādaśa-akṣara-composed of twelve syllables; vidyayā-with the mantra; praṇava-ādi-beginning with the oṁkāra; ya-kāra-antam-ending with the syllable ya; aṅguli-on the fingers, beginning with the index finger; aṅguṣṭha-parvasu-to the joints of the thumbs.

Then one should chant the mantra composed of twelve syllables [oṁ namo bhagavate vāsudevāya]. Preceding each syllable by the oṁkāra, one should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of the left. The four remaining syllables should be placed on the joints of the thumbs.

TEXTS 8–10

nyased dhṛdaya oṁkāraṁ

vi-kāram anu mūrdhani

ṣa-kāraṁ tu bhruvor madhye

ṇa-kāraṁ śikhayā nyaset

ve-kāraṁ netrayor yuñjyān

na-kāraṁ sarva-sandhiṣu

ma-kāram astram uddiśya

mantra-mūrtir bhaved budhaḥ

savisargaṁ phaḍ-antaṁ tat

sarva-dikṣu vinirdiśet

oṁ viṣṇave nama iti

SYNONYMS

nyaset-should place; hṛdaye-on the heart; oṁkāram-the praṇava, oṁkāra; vi-kāram-the syllable vi of viṣṇave; anu-thereafter; mūrdhani-on the top of the head; ṣa-kāram-the syllable sa; tu-and; bhruvoḥ madhye-between the two eyebrows; ṇa-kāram-the syllable ṇa; śikhayā-on the śikhā on the head; nyaset-should place; vekāram-the syllable ve; netrayoḥ-between the two eyes; yuñjyāt-should be placed; na-kāram-the syllable na of the word namaḥ; sarva-sandhiṣu-on all the joints; ma-kāram-the syllable ma of the word namaḥ; astram-a weapon; uddiśya-thinking; mantra-mūrtiḥ-the form of the mantra; bhavet-should become; budhaḥ-an intelligent person; sa-visargam-with the visarga (ḥ); phaṭ-antam-ending with the sound phaṭ; tat-that; sarva-dikṣu-in all directions; vinirdiśet-should fix; oṁ-praṇava; viṣṇave-unto Lord Viṣṇu; namaḥ-obeisances; iti-thus.

One must then chant the mantra of six syllables [oṁ viṣṇave namaḥ]. One should place the syllable "oṁ" on his heart, the syllable "vi" on the top of his head, the syllable "ṣa" between his eyebrows, the syllable "ṇa" on his tuft of hair [śikhā], and the syllable "ve" between his eyes. The chanter of the mantra should then place the syllable "na" on all the joints of his body and meditate on the syllable "ma" as being a weapon. He should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syllable "ma," he should chant the mantra "maḥ astrāya phaṭ" in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra.

TEXT 11

ātmānaṁ paramaṁ dhyāyed

dhyeyaṁ ṣaṭ-śaktibhir yutam

vidyā-tejas-tapo-mūrtim

imaṁ mantram udāharet

SYNONYMS

ātmānam-the self; paramam-the supreme; dhyāyet-one should meditate on; dhyeyam-worthy to be meditated on; ṣaṭ-śaktibhiḥ-the six opulences; yutam-possessed of; vidyā-learning; tejaḥ-influence; tapaḥ-austerity; mūrtim-personified; imam-this; mantram-mantra; udāharet-should chant.

After finishing this chanting, one should think himself qualitatively one with the Supreme Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then one should chant the following protective prayer to Lord Nārāyaṇa, the Nārāyaṇa-kavaca.

TEXT 12

oṁ harir vidadhyān mama sarva-rakṣāṁ

nyastāṅghri-padmaḥ patagendra-pṛṣṭhe

darāri-carmāsi-gadeṣu-cāpa-

pāśān dadhāno 'ṣṭa-guṇo 'ṣṭa-bāhuḥ

SYNONYMS

oṁ-O Lord; hariḥ-the Supreme Personality of Godhead; vidadhyāt-may He bestow; mama-my; sarva-rakṣām-protection from all sides; nyasta-placed; aṅghri-padmaḥ-whose lotus feet; patagendra-pṛṣṭhe-on the back of Garuḍa, the king of all birds; dara-conchshell; ari-disc; carma-shield; asi-sword; gadā-club; iṣu-arrows; cāpa-bow; pāśān-ropes; dadhānaḥ-holding; aṣṭa-possessing eight; guṇaḥ-perfections; aṣṭa-eight; bāhuḥ-arms.

The Supreme Lord, who sits on the back of the bird Garuḍa, touching him with His lotus feet, holds eight weapons-the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers [aṇimā, laghimā, etc.].

Thinking oneself one with the Supreme is called ahaṅgrahopāsanā. Through ahaṅgrahopāsanā one does not become God, but he thinks of himself as qualitatively one with the Supreme. Understanding that as a spirit soul he is equal in quality to the supreme soul the way the water of a river is of the same nature as the water of the sea, one should meditate upon the Supreme Lord, as described in this verse, and seek His protection. The living entities are always subordinate to the Supreme. Consequently their duty is to always seek the mercy of the Lord in order to be protected by Him in all circumstances.

TEXT 13

jaleṣu māṁ rakṣatu matsya-mūrtir

yādo-gaṇebhyo varuṇasya pāśāt

sthaleṣu māyāvaṭu-vāmano 'vyāt

trivikramaḥ khe 'vatu viśvarūpaḥ

SYNONYMS

jaleṣu-in the water; mām-me; rakṣatu-protect; matsya-mūrtiḥ-the Supreme Lord in the form of a great fish; yādaḥ-gaṇebhyaḥ-from fierce aquatic animals; varuṇasya-of the demigod known as Varuṇa; pāśāt-from the arresting rope; sthaleṣu-on the land; māyā-vaṭu-the merciful form of the Lord as a dwarf; vāmanaḥ-named Vāmanadeva; avyāt-may He protect; trivikramaḥ-Trivikrama, whose three gigantic steps took the three worlds from Bali; khe-in the sky; avatu-may the Lord protect; viśvarūpaḥ-the gigantic universal form.

May the Lord, who assumes the body of a great fish, protect me in the water from the fierce animals that are associates of the demigod Varuṇa. By expanding His illusory energy, the Lord assumed the form of the dwarf Vāmana. May Vāmana protect me on the land. Since the gigantic form of the Lord, Viśvarūpa, conquers the three worlds, may He protect me in the sky.

This mantra seeks the protection of the Supreme Personality of Godhead in the water, land and sky in His incarnations as the fish, Vāmanadeva and the Viśvarūpa.

TEXT 14

durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ

pāyān nṛsiṁho 'sura-yūthapāriḥ

vimuñcato yasya mahāṭṭa-hāsaṁ

diśo vinedur nyapataṁś ca garbhāḥ

SYNONYMS

durgeṣu-in places where travel is very difficult; aṭavi-in the dense forest; āji-mukha-ādiṣu-on the war front and so on; prabhuḥ-the Supreme Lord; pāyāt-may He protect; nṛsiṁhaḥ-Lord Nṛsiṁhadeva; asura-yūthapa-of Hiraṇyakaśipu, the leader of the demons; ariḥ-the enemy; vimuñcataḥ-releasing; yasya-of whom; mahā-aṭṭa-hāsam-great and fearful laughing; diśaḥ-all the directions; vineduḥ-resounded through; nyapatan-fell down; ca-and; garbhāḥ-the embryos of the wives of the demons.

May Lord Nṛsiṁhadeva, who appeared as the enemy of Hiraṇyakaśipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.

TEXT 15

rakṣatv asau mādhvani yajña-kalpaḥ

sva-daṁṣṭrayonnīta-dharo varāhaḥ

rāmo 'dri-kūṭeṣv atha vipravāse

salakṣmaṇo 'vyād bharatāgrajo 'smān

SYNONYMS

rakṣatu-may the Lord protect; asau-that; mā-me; adhvani-on the street; yajña-kalpaḥ-who is ascertained by performance of ritualistic ceremonies; sva-daṁṣṭrayā-by His own tusk; unnīta-raising; dharaḥ-the planet earth; varāhaḥ-Lord Boar; rāmaḥ-Lord Rāma; adri-kūṭeṣu-on the summits of the mountains; atha-then; vipravāse-in foreign countries; sa-lakṣmaṇaḥ-with His brother Lakṣmaṇa; avyāt-may He protect; bharata-agrajaḥ-the elder brother of Mahārāja Bharata; asmān-us.

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Paraśurāma protect me on the tops of mountains, and may the elder brother of Bharata, Lord Rāmacandra, along with His brother Lakṣmaṇa, protect me in foreign countries.

There are three Rāmas. One Rāma is Paraśurāma (Jāmadāgnya). another Rāma is Lord Rāmacandra, and a third Rāma is Lord Balarāma. In this verse the words rāmo'dri-kūṭeṣv atha indicate Lord Paraśurāma. The brother of Bharata Mahārāja and Lakṣmaṇa is Lord Rāmacandra.

TEXT 16

mām ugra-dharmād akhilāt pramādān

nārāyaṇaḥ pātu naraś ca hāsāt

dattas tv ayogād atha yoga-nāthaḥ

pāyād guṇeśaḥ kapilaḥ karma-bandhāt

SYNONYMS

mām-me; ugra-dharmāt-from unnecessary religious principles; akhilāt-from all kinds of activities; pramādāt-which are enacted in madness; nārāyaṇaḥ-Lord Nārāyaṇa; pātu-may He protect; naraḥ ca-and Nara; hāsāt-from unnecessary pride; dattaḥ-Dattātreya; tu-of course; ayogāt-from the path of false yoga; atha-indeed; yoga-nāthaḥ-the master of all mystic powers; pāyāt-may He protect; guṇa-īśaḥ-the master of all spiritual qualities; kapilaḥ-Lord Kapila; karma-bandhāt-from the bondage of fruitive activities.

May Lord Nārāyaṇa protect me from unnecessarily following false religious systems and falling from my duties due to madness. May the Lord in His appearance as Nara protect me from unnecessary pride. May Lord Dattātreya, the master of all mystic power, protect me from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good qualities, protect me from the material bondage of fruitive activities.

TEXT 17

sanat-kumāro 'vatu kāmadevād

dhayaśīrṣā māṁ pathi deva-helanāt

devarṣi-varyaḥ puruṣārcanāntarāt

kūrmo harir māṁ nirayād aśeṣāt

SYNONYMS

sanat-kumāraḥ-the great brahmacārī named Sanat-kumāra; avatu-may he protect; kāma-devāt-from the hands of Cupid or lusty desire; haya-śīrṣā-Lord Hayagrīva, the incarnation of the Lord whose head is like that of a horse; mām-me; pathi-on the path; deva-helanāt-from neglecting to offer respectful obeisances to brāhmaṇas, Vaiṣṇavas and the Supreme Lord; devarṣi-varyaḥ-the best of the saintly sages, Nārada; puruṣa-arcana-antarāt-from the offenses in worshiping the Deity; kūrmaḥ-Lord Kūrma, the tortoise; hariḥ-the Supreme Personality of Godhead; mām-me; nirayāt-from hell; aśeṣāt-unlimited.

May Sanat-kumāra protect me from lusty desires. As I begin some auspicious activity, may Lord Hayagrīva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord. May Devarṣi Nārada protect me from committing offenses in worshiping the Deity, and may Lord Kūrma, the tortoise, protect me from falling to the unlimited hellish planets.

Lusty desires are very strong in everyone, and they are the greatest impediment to the discharge of devotional service. Therefore those who are very much influenced by lusty desires are advised to take shelter of Sanat-kumāra, the great brahmacārī devotee. Nārada Muni, who is the guide for arcana, is the author of the Nārada-pañcarātra, which prescribes the regulative principles for worshiping the Deity. Everyone engaged in Deity worship, whether at home or in the temple, should always seek the mercy of Devarṣi Nārada in order to avoid the thirty-two offenses while worshiping the Deity. These offenses in Deity worship are mentioned in The Nectar of Devotion.

TEXT 18

dhanvantarir bhagavān pātv apathyād

dvandvād bhayād ṛṣabho nirjitātmā

yajñaś ca lokād avatāj janāntād

balo gaṇāt krodha-vaśād ahīndraḥ

SYNONYMS

dhanvantariḥ-the incarnation Dhanvantari, the physician; bhagavān-the Supreme Personality of Godhead; pātu-may He protect me; apathyāt-from things injurious to the health, such as meat and intoxicants; dvandvāt-from duality; bhayāt-from fear; ṛṣabhaḥ-Lord Ṛṣabhadeva; nirjita-ātmā-who fully controlled his mind and self; yajñaḥ-Yajña; ca-and; lokāt-from the defamation of the populace; avatāt-may He protect; jana-antāt-from dangerous positions created by other people; balaḥ-Lord Balarāma; gaṇāt-from the hordes of; krodha-vaśāt-the angry serpents; ahīndraḥ-Lord Balarāma in the form of the serpent Śeṣa Nāga.

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard. Since Lord Viṣṇu is the Supersoul of all living entities, if He likes He can save us from adhibhautika disturbances, disturbances from other living entities. Lord Balarāma is the Śeṣa incarnation, and therefore He can save us from angry serpents or envious persons, who are always ready to attack.

TEXT 19

dvaipāyano bhagavān aprabodhād

buddhas tu pāṣaṇḍa-gaṇa-pramādāt

kalkiḥ kaleḥ kāla-malāt prapātu

dharmāvanāyoru-kṛtāvatāraḥ

SYNONYMS

dvaipāyanaḥ-Śrīla Vyāsadeva, the giver of all Vedic knowledge; bhagavān-the most powerful incarnation of the Supreme Personality of Godhead; aprabodhāt-from ignorance of the śāstra; buddhaḥ tu-also Lord Buddha; pāṣaṇḍa-gaṇa-of atheists creating disillusionment for innocent persons; pramādāt-from the madness; kalkiḥ-Lord Kalki, the incarnation of Keśava; kaleḥ-of this Kali-yuga; kāla-malāt-from the darkness of the age; prapātu-may He protect; dharma-avanāya-for the protection of religious principles; uru-very great; kṛta-avatāraḥ-who took an incarnation.

May the Personality of Godhead in His incarnation as Vyāsadeva protect me from all kinds of ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme Personality of Godhead, who appeared as an incarnation to protect religious principles, protect me from the dirt of the age of Kali.

This verse mentions various incarnations of the Supreme Personality of Godhead who appear for various purposes. Śrīla Vyāsadeva, Mahāmuni, compiled the Vedic literature for the benefit of all human society. If one wants to be protected from the reactions of ignorance even in this age of Kali, one may consult the books left by Śrīla Vyāsadeva, Upaniṣads, Vedānta-sūtra (Brahma-sūtra), Mahābhārata, Śrīmad-Bhāgavatam Mahā-Purāṇa (Vyāsadeva's commentary on the Brahma-sūtra) and the other seventeen Purāṇas. Only by the mercy of Śrīla Vyāsadeva do we have so many volumes of transcendental knowledge to save us from the clutches of ignorance.

As described by Śrīla Jayadeva Gosvāmī in his Daśāvatāra-stotra, Lord Buddha apparently decried the Vedic knowledge:

nindasi yajña-vidher ahaha śruti-jātaṁ
sadaya-hṛdaya-darśita-paśu-ghātam
keśava dhṛta-buddha-śarīra jaya jagad-īśa hare

The mission of Lord Buddha was to save people from the abominable activity of animal killing and to save the poor animals from being unnecessarily killed. When pāṣaṇḍīs were cheating by killing animals on the plea of sacrificing them in Vedic yajñas, the Lord said, "If the Vedic injunctions allow animal killing, I do not accept the Vedic principles." Thus he actually saved people who acted according to Vedic principles. One should therefore surrender to Lord Buddha so that he can help one avoid misusing the injunctions of the Vedas.

The Kalki avatāra is the fierce incarnation who vanquishes the class of the atheists born in this age of Kali. Now, in the beginning of Kali-yuga, many irreligious principles are in effect, and as Kali-yuga advances, many pseudo religious principles will certainly be introduced, and people will forget the real religious principles enunciated by Lord Kṛṣṇa before the beginning of Kali-yuga, namely principles of surrender unto the lotus feet of the Lord. Unfortunately, because of Kali-yuga, foolish people do not surrender to the lotus feet of Kṛṣṇa. Even most people who claim to belong to the Vedic system of religion are actually opposed to the Vedic principles. Every day they manufacture a new type of dharma on the plea that whatever one manufactures is also a path of liberation. Atheistic men generally say, yata mata tata patha. According to this view, there are hundreds and thousands of different opinions in human society, and each opinion is a valid religious principle. This philosophy of rascals has killed the religious principles mentioned in the Vedas, and such philosophies will become increasingly influential as Kali-yuga progresses. In the last stage of Kali-yuga, Kalkideva, the fierce incarnation of Keśava, will descend to kill all the atheists and will save only the devotees of the Lord.

TEXT 20

māṁ keśavo gadayā prātar avyād

govinda āsaṅgavam ātta-veṇuḥ

nārāyaṇaḥ prāhṇa udātta-śaktir

madhyan-dine viṣṇur arīndra-pāṇiḥ

SYNONYMS

mām-me; keśavaḥ-Lord Keśava; gadayā-by His club; prātaḥ-in the morning hours; avyāt-may He protect; govindaḥ-Lord Govinda; āsaṅgavam-during the second part of the day; ātta-veṇuḥ-holding His flute; nārāyaṇaḥ-Lord Nārāyaṇa with four hands; prāhṇaḥ-during the third part of the day; udātta-śaktiḥ-controlling different types of potencies; madhyam-dine-during the fourth part of the day; viṣṇuḥ-Lord Viṣṇu; arīndra-pāṇiḥ-bearing the disc in His hand to kill the enemies.

May Lord Keśava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day. May Lord Nārāyaṇa, who is equipped with all potencies, protect me in the third part of the day, and may Lord Viṣṇu, who carries a disc to kill His enemies, protect me in the fourth part of the day.

According to Vedic astronomical calculations, day and night are each divided into thirty ghaṭikās (twenty-four minutes), instead of twelve hours. Generally, each day and each night is divided into six parts consisting of five ghaṭikās. In each of these six portions of the day and night, the Lord may be addressed for protection according to different names. Lord Keśava, the proprietor of the holy place of Mathurā, is the Lord of the first portion of the day, and Govinda, the Lord of Vṛndāvana. is the master of the second portion.

TEXT 21

devo 'parāhṇe madhu-hogradhanvā

sāyaṁ tri-dhāmāvatu mādhavo mām

doṣe hṛṣīkeśa utārdha-rātre

niśītha eko 'vatu padmanābhaḥ

SYNONYMS

devaḥ-the Lord; aparāhṇe-in the fifth part of the day; madhu-hā-named Madhusūdana; ugra-dhanvā-bearing the very fearful bow known as Śārṅga; sāyam-the sixth part of the day; tri-dhāmā-manifesting as the three deities Brahmā, Viṣṇu and Maheśvara; avatu-may He protect; mādhavaḥ-named Mādhava; mām-me; doṣe-during the first portion of the night; hṛṣīkeśaḥ-Lord Hṛṣīkeśa; uta-also; ardha-rātre-during the second part of the night; niśīthe-during the third part of the night; ekaḥ-alone; avatu-may He protect; padmanābhaḥ-Lord Padmanābha.

May Lord Madhusūdana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, may Lord Mādhava, appearing as Brahmā, Viṣṇu and Maheśvara, protect me, and in the beginning of night may Lord Hṛṣīkeśa protect me. At the dead of night [in the second and third parts of night] may Lord Padmanābha alone protect me.

TEXT 22

śrīvatsa-dhāmāpara-rātra īśaḥ

pratyūṣa īśo 'si-dharo janārdanaḥ

dāmodaro 'vyād anusandhyaṁ prabhāte

viśveśvaro bhagavān kāla-mūrtiḥ

SYNONYMS

śrīvatsa-dhāmā-the Lord, on whose chest the mark of Śrīvatsa is resting; apara-rātre-in the fourth part of the night; īśaḥ-the Supreme Lord; pratyūṣe-in the end of the night; īśaḥ-the Supreme Lord; asi-dharaḥ-carrying a sword in the hand; janārdanaḥ-Lord Janārdana; dāmodaraḥ-Lord Dāmodara; avyāt-may He protect; anusandhyam-during each junction or twilight; prabhāte-in the early morning (the sixth part of the night); viśva-īśvaraḥ-the Lord of the whole universe; bhagavān-the Supreme Personality of Godhead; kāla-mūrtiḥ-the personification of time.

May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night [during the last four ghaṭikās of night]. May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.

TEXT 23

cakraṁ yugāntānala-tigma-nemi

bhramat samantād bhagavat-prayuktam

dandagdhi dandagdhy ari-sainyam āśu

kakṣaṁ yathā vāta-sakho hutāśaḥ

SYNONYMS

cakram-the disc of the Lord; yuga-anta-at the end of the millennium; anala-like the fire of devastation; tigma-nemi-with a sharp rim; bhramat-wandering; samantāt-on all sides; bhagavat-prayuktam-being engaged by the Lord; dandagdhi dandagdhi-please burn completely, please burn completely; ari-sainyam-the army of our enemies; āśu-immediately; kakṣam-dry grass; yathā-like; vāta-sakhaḥ-the friend of the wind; hutāśaḥ-blazing fire.

Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarśana cakra burn our enemies to ashes.

TEXT 24

gade 'śani-sparśana-visphuliṅge

niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi

kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo-

bhūta-grahāṁś cūrṇaya cūrṇayārīn

SYNONYMS

gade-O club in the hands of the Supreme Personality of Godhead; aśani-like thunderbolts; sparśana-whose touch; visphuliṅge-giving off sparks of fire; niṣpiṇḍhi niṣpiṇḍhi-pound to pieces, pound to pieces; ajita-priyā-very dear to the Supreme Personality of Godhead; asi-you are; kuṣmāṇḍa-imps named Kuṣmāṇḍas; vaināyaka-ghosts named Vaināyakas; yakṣa-ghosts named Yakṣas; rakṣaḥ-ghosts named Rākṣasas; bhūta-ghosts named Bhūtas; grahān-and evil demons named Grahas; cūrṇaya-pulverize; cūrṇaya-pulverize; arīn-my enemies.

O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas, Bhūtas and Grahas. Please pulverize them.

TEXT 25

tvaṁ yātudhāna-pramatha-preta-mātṛ-

piśāca-vipragraha-ghora-dṛṣṭīn

darendra vidrāvaya kṛṣṇa-pūrito

bhīma-svano 'rer hṛdayāni kampayan

SYNONYMS

tvam-you; yātudhāna-Rākṣasas; pramatha-Pramathas; preta-Pretas; mātṛ-Mātās; piśāca-Piśācas; vipra-graha-brāhmaṇa ghosts; ghora-dṛṣṭīn-who have very fearful eyes; darendra-O Pāñcajanya, the conchshell in the hands of the Lord; vidrāvaya-drive away; kṛṣṇa-pūritaḥ-being filled with air from the mouth of Kṛṣṇa; bhīma-svanaḥ-sounding extremely fearful; areḥ-of the enemy; hṛdayāni-the cores of the hearts; kampayan-causing to tremble.

O best of conchshells, O Pāñcajanya in the hands of the Lord, you are always filled with the breath of Lord Kṛṣṇa. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Rākṣasas, pramatha ghosts, Pretas, Mātās, Piśācas and brāhmaṇa ghosts with fearful eyes.

TEXT 26

tvaṁ tigma-dhārāsi-varāri-sainyam

īśa-prayukto mama chindhi chindhi

cakṣūṁṣi carmañ chata-candra chādaya

dviṣām aghonāṁ hara pāpa-cakṣuṣām

SYNONYMS

tvam-you; tigma-dhāra-asi-vara-O best of swords possessing very sharp blades; ari-sainyam-the soldiers of the enemy; īśa-prayuktaḥ-being engaged by the Supreme Personality of Godhead; mama-my; chindhi chindhi-chop to pieces, chop to pieces; cakṣūṁṣi-the eyes; carman-O shield; śata-candra-possessing brilliant circles like a hundred moons; chādaya-please cover; dviṣām-of those who are envious of me; aghonām-who are completely sinful; hara-please take away; pāpa-cakṣuṣām-of those whose eyes are very sinful.

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.

TEXTS 27–28

yan no bhayaṁ grahebhyo 'bhūt

ketubhyo nṛbhya eva ca

sarīsṛpebhyo daṁṣṭribhyo

bhūtebhyo 'ṁhobhya eva ca

sarvāṇy etāni bhagavan-

nāma-rūpānukīrtanāt

prayāntu saṅkṣayaṁ sadyo

ye naḥ śreyaḥ-pratīpakāḥ

SYNONYMS

yat-which; naḥ-our; bhayam-fear; grahebhyaḥ-from the Graha demons; abhūt-was; ketubhyaḥ-from meteors, or falling stars; nṛbhyaḥ-from envious human beings; eva ca-also; sarīsṛpebhyaḥ-from snakes or scorpions; daṁṣṭribhyaḥ-from animals with fierce teeth like tigers, wolves and boars; bhūtebhyaḥ-from ghosts or the material elements (earth, water, fire, etc.); aṁhobhyaḥ-from sinful activities; eva ca-as well as; sarvāṇi etāni-all these; bhagavat-nāma-rūpa-anukīrtanāt-by glorifying the transcendental form, name, attributes and paraphernalia of the Supreme Personality of Godhead; prayāntu-let them go; saṅkṣayam-to complete destruction; sadyaḥ-immediately; ye-which; naḥ-our; śreyaḥ-pratīpakāḥ-hindrances to well-being.

May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the Hare Kṛṣṇa mahā-mantra.

TEXT 29

garuḍo bhagavān stotra-

stobhaś chandomayaḥ prabhuḥ

rakṣatv aśeṣa-kṛcchrebhyo

viṣvaksenaḥ sva-nāmabhiḥ

SYNONYMS

garuḍaḥ-His Holiness Garuḍa, the carrier of Lord Viṣṇu; bhagavān-as powerful as the Supreme Personality of Godhead; stotra-stobhaḥ-who is glorified by selected verses and songs; chandaḥ-mayaḥ-the personified Vedas; prabhuḥ-the lord; rakṣatu-may He protect; aśeṣa-kṛcchrebhyaḥ-from unlimited miseries; viṣvaksenaḥ-Lord Viṣvaksena; sva-nāmabhiḥ-by His holy names.

Lord Garuḍa, the carrier of Lord Viṣṇu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Viṣvaksena, the Personality of Godhead, also protect us from all dangers by His holy names.

TEXT 30

sarvāpadbhyo harer nāma-

rūpa-yānāyudhāni naḥ

buddhīndriya-manaḥ-prāṇān

pāntu pārṣada-bhūṣaṇāḥ

SYNONYMS

sarva-āpadbhyaḥ-from all kinds of danger; hareḥ-of the Supreme Personality of Godhead; nāma-the holy name; rūpa-the transcendental form; yāna-the carriers; āyudhāni-and all the weapons; naḥ-our; buddhi-intelligence; indriya-senses; manaḥ-mind; prāṇān-life air; pāntu-may they protect and maintain; pārṣada-bhūṣaṇāḥ-the decorations who are personal associates.

May the Supreme Personality of Godhead's holy names, His transcendental forms, His carriers and all the weapons decorating Him as personal associates protect our intelligence, senses, mind and life air from all dangers.

There are various associates of the transcendental Personality of Godhead, and His weapons and carrier are among them. In the spiritual world, nothing is material. The sword, bow, club, disc and everything decorating the personal body of the Lord are spiritual living force. Therefore the Lord is called advaya jñāna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on. Anything pertaining to Him is in the same category of spiritual existence. They are all engaged in the service of the Lord in varieties of spiritual forms.

TEXT 31

yathā hi bhagavān eva

vastutaḥ sad asac ca yat

satyenānena naḥ sarve

yāntu nāśam upadravāḥ

SYNONYMS

yathā-just as; hi-indeed; bhagavān-the Supreme Personality of Godhead; eva-undoubtedly; vastutaḥ-at the ultimate issue; sat-manifested; asat-unmanifested; ca-and; yat-whatever; satyena-by the truth; anena-this; naḥ-our; sarve-all; yāntu-let them go; nāśam-to annihilation; upadravāḥ-disturbances.

The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause and effect are factually one because the cause is present in the effect. Therefore the Absolute Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent parts.

TEXTS 32–33

yathaikātmyānubhāvānāṁ

vikalpa-rahitaḥ svayam

bhūṣaṇāyudha-liṅgākhyā

dhatte śaktīḥ sva-māyayā

tenaiva satya-mānena

sarva-jño bhagavān hariḥ

pātu sarvaiḥ svarūpair naḥ

sadā sarvatra sarva-gaḥ

SYNONYMS

yathā-just as; aikātmya-in terms of oneness manifested in varieties; anubhāvānām-of those thinking; vikalpa-rahitaḥ-the absence of difference; svayam-Himself; bhūṣaṇa-decorations; āyudha-weapons; liṅga-ākhyāḥ-characteristics and different names; dhatte-possesses; śaktīḥ-potencies like wealth, influence, power, knowledge, beauty and renunciation; sva-māyayā-by expanding His spiritual energy; tena eva-by that; satya-mānena-true understanding; sarva-jñaḥ-omniscient; bhagavān-the Supreme Personality of Godhead; hariḥ-who can take away all the illusion of the living entities; pātu-may He protect; sarvaiḥ-with all; sva-rūpaiḥ-His forms; naḥ-us; sadā-always; sarvatra-everywhere; sarva-gaḥ-who is all-pervasive.

The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord's bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.

A person highly elevated in spiritual knowledge knows that nothing exists but the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (9.4) where Lord Kṛṣṇa says, mayā tatam idaṁ sarvam, indicating that everything we see is an expansion of His energy. This is confirmed in the Viṣṇu Purāṇa (1.22.52):

ekadeśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

As a fire, although existing in one place, can expand its light and heat everywhere, so the omnipotent Lord, the Supreme Personality of Godhead, although situated in His spiritual abode, expands Himself everywhere, in both the material and spiritual worlds, by His various energies. Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the Padma Purāṇa:

nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ

The holy name of the Lord is fully identical with the Lord, not partially. The word pūrṇa means "complete." The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord's weapons or ornaments has the same potency as worship of the Lord. Māyāvādīs refuse to accept the form of the Lord, or they say that the form of the Lord is māyā, or false, but one should note very carefully that this is not acceptable. Although the Lord's original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says, pātu sarvaiḥ svarūpair naḥ sadā sarvatra sama-gaḥ: "May the Lord, who is all-pervasive in His various forms, protect us everywhere." The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. Śrīla Madhvācārya explains this as follows:

eka eva paro viṣṇur
bhūṣāheti dhvajeṣv ajaḥ
tat-tac-chakti-pradatvena
svayam eva vyavasthitaḥ
satyenānena māṁ devaḥ
pātu sarveśvaro hariḥ

TEXT 34

vidikṣu dikṣūrdhvam adhaḥ samantād

antar bahir bhagavān nārasiṁhaḥ

prahāpayaḹ loka-bhayaṁ svanena

sva-tejasā grasta-samasta-tejāḥ

SYNONYMS

vidikṣu-in all corners; dikṣu-in all directions (east, west, north and south); ūrdhvam-above; adhaḥ-below; samantāt-on all sides; antaḥ-internally; bahiḥ-externally; bhagavān-the Supreme Personality of Godhead; nārasiṁhaḥ-in the form of Nṛsiṁhadeva (half-lion and half-man); prahāpayan-completely destroying; loka-bhayam-fear created by animals, poison, weapons, water, air, fire and so on; svanena-by His roar or the vibration of His name by His devotee Prahlāda Mahārāja; sva-tejasā-by His personal effulgence; grasta-covered; samasta-all other; tejāḥ-influences.

Prahlāda Mahārāja loudly chanted the holy name of Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva, roaring for His devotee Prahlāda Mahārāja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nṛsiṁhadeva protect us in all directions and in all corners, above, below, within and without.

TEXT 35

maghavann idam ākhyātaṁ

varma nārāyaṇātmakam

vijeṣyase 'ñjasā yena

daṁśito 'sura-yūthapān

SYNONYMS

maghavan-O King Indra; idam-this; ākhyātam-described; varma-mystic armor; nārāyaṇa-ātmakam-related to Nārāyaṇa; vijeṣyase-you will conquer; añjasā-very easily; yena-by which; daṁśitaḥ-being protected; asura-yūthapān-the chief leaders of the demons.

Viśvarūpa continued: O Indra, this mystic armor related to Lord Nārāyaṇa has been described by me to you. By putting on this protective covering, you will certainly be able to conquer the leaders of the demons.

TEXT 36

etad dhārayamāṇas tu

yaṁ yaṁ paśyati cakṣuṣā

padā vā saṁspṛśet sadyaḥ

sādhvasāt sa vimucyate

SYNONYMS

etat-this; dhārayamāṇaḥ-a person employing; tu-but; yam yam-whomever; paśyati-he sees; cakṣuṣā-by his eyes; padā-by his feet; vā-or; saṁspṛśet-may touch; sadyaḥ-immediately; sādhvasāt-from all fear; saḥ-he; vimucyate-is freed.

If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all the above-mentioned dangers.

TEXT 37

na kutaścid bhayaṁ tasya

vidyāṁ dhārayato bhavet

rāja-dasyu-grahādibhyo

vyādhy-ādibhyaś ca karhicit

SYNONYMS

na-not; kutaścit-from anywhere; bhayam-fear; tasya-of him; vidyām-this mystical prayer; dhārayataḥ-employing; bhavet-may appear; rāja-from the government; dasyu-from rogues and thieves; graha-ādibhyaḥ-from demons and so on; vyādhi-ādibhyaḥ-from diseases and so on; ca-also; karhicit-at any time.

This prayer, Nārāyaṇa-kavaca, constitutes subtle knowledge transcendentally connected with Nārāyaṇa. One who employs this prayer is never disturbed or put in danger by the government, by plunderers, by evil demons or by any type of disease.

TEXT 38

imāṁ vidyāṁ purā kaścit

kauśiko dhārayan dvijaḥ

yoga-dhāraṇayā svāṅgaṁ

jahau sa maru-dhanvani

SYNONYMS

imām-this; vidyām-prayer; purā-formerly; kaścit-someone; kauśikaḥ-Kauśika; dhārayan-using; dvijaḥ-a brāhmaṇa; yoga-dhāraṇayā-by mystic power; sva-aṅgam-his own body; jahau-gave up; saḥ-he; maru-dhanvani-in the desert.

O King of heaven, a brāhmaṇa named Kauśika formerly used this armor when he purposely gave up his body in the desert by mystic power.

TEXT 39

tasyopari vimānena

gandharva-patir ekadā

yayau citrarathaḥ strībhir

vṛto yatra dvija-kṣayaḥ

SYNONYMS

tasya-his dead body; upari-above; vimānena-by airplane; gandharva-patiḥ-the King of Gandharvaloka, Citraratha; ekadā-once upon a time; yayau-went; citrarathaḥ-Citraratha; strībhiḥ-by many beautiful women; vṛtaḥ-surrounded; yatra-where; dvija-kṣayaḥ-the brāhmaṇa Kauśika had died.

Surrounded by many beautiful women, Citraratha, the King of Gandharvaloka, was once passing in his airplane over the brāhmaṇa's body at the spot where the brāhmaṇa had died.

TEXT 40

gaganān nyapatat sadyaḥ

savimāno hy avāk-śirāḥ

sa vālikhilya-vacanād

asthīny ādāya vismitaḥ

prāsya prācī-sarasvatyāṁ

snātvā dhāma svam anvagāt

SYNONYMS

gaganāt-from the sky; nyapatat-fell; sadyaḥ-suddenly; sa-vimānaḥ-with his airplane; hi-certainly; avāk-śirāḥ-with his head downward; saḥ-he; vālikhilya-of the great sages named the Vālikhilyas; vacanāt-by the instructions; asthīni-all the bones; ādāya-taking; vismitaḥ-struck with wonder; prāsya-throwing; prācī-sarasvatyām-in the River Sarasvatī, which flows to the east; snātvā-bathing in that river; dhāma-to the abode; svam-his own; anvagāt-returned.

Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder, he was ordered by the great sages named the Vālikhilyas to throw the brāhmaṇa's bones in the nearby River Sarasvatī. He had to do this and bathe in the river before returning to his own abode.

TEXT 41

śrī-śuka uvāca

ya idaṁ śṛṇuyāt kāle

yo dhārayati cādṛtaḥ

taṁ namasyanti bhūtāni

mucyate sarvato bhayāt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yaḥ-anyone who; idam-this; śṛṇuyāt-may hear; kāle-at a time of fear; yaḥ-anyone who; dhārayati-employs this prayer; ca-also; ādṛtaḥ-with faith and adoration; tam-unto him; namasyanti-offer respectful obeisances; bhūtāni-all living beings; mucyate-is released; sarvataḥ-from all; bhayāt-fearful conditions.

Śrī Śukadeva Gosvāmī said: My dear Mahārāja Parīkṣit, one who employs this armor or hears about it with faith and veneration when afraid because of any conditions in the material world is immediately freed from all dangers and is worshiped by all living entities.

TEXT 42

etāṁ vidyām adhigato

viśvarūpāc chatakratuḥ

trailokya-lakṣmīṁ bubhuje

vinirjitya mṛdhe 'surān

SYNONYMS

etām-this; vidyām-prayer; adhigataḥ-received; viśvarūpāt-from the brāhmaṇa Viśvarūpa; śata-kratuḥ-Indra, the King of heaven; trailokya-lakṣmīm-all the opulence of the three worlds; bubhuje-enjoyed; vinirjitya-conquering; mṛdhe-in battle; asurān-all the demons.

King Indra, who performed one hundred sacrifices, received this prayer of protection from Viśvarūpa. After conquering the demons, he enjoyed all the opulences of the three worlds.

This mystical mantric armor given by Viśvarūpa to Indra, the King of heaven, acted powerfully, with the effect that Indra was able to conquer the asuras and enjoy the opulence of the three worlds without impediments. In this regard, Madhvācārya points out:

vidyāḥ karmāṇi ca sadā
guroḥ prāptāḥ phala-pradāḥ
anyathā naiva phaladāḥ
prasannoktāḥ phala-pradāḥ

One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. This is also indicated in Bhagavad-gītā (4.34):

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." All mantras should be received through the authorized guru, and the disciple must satisfy the guru in all respects, after surrendering at his lotus feet. In the Padma Purāṇa it is also said, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. There are four sampradāyas, or disciplic successions, namely the Brahma-sampradāya, the Rudra-sampradāya, the Śrī sampradāya and the Kumāra-sampradāya. If one wants to advance in spiritual power, one must receive his mantras from one of these bona fide sampradāyas; otherwise he will never successfully advance in spiritual life.

Thus end the Bhaktivedanta purports of the Sixth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Nārāyaṇa-kavaca Shield."

Chapter Nine

Appearance of the Demon Vṛtrāsura

As described in this chapter, Indra, the King of heaven, killed Viśvarūpa, and therefore Viśvarūpa's father performed a yajña to kill Indra. When Vṛtrāsura appeared from that yajña, the demigods, in fear, sought shelter of the Supreme Personality of Godhead and glorified Him.

Because of affection for the demons, Viśvarūpa secretly supplied them the remnants of yajña. When Indra learned about this, he beheaded Viśvarūpa, but he later regretted killing Viśvarūpa because Viśvarūpa was a brāhmaṇa. Although competent to neutralize the sinful reactions for killing a brāhmaṇa, Indra did not do so. Instead he accepted the reactions. Later, he distributed these reactions among the land, water, trees and women in general. Since the land accepted one fourth of the sinful reactions, a portion of the land turned into desert. The trees were also given one fourth of the sinful reactions, and therefore they drip sap, which is prohibited for drinking. Because women accepted one fourth of the sinful reactions, they are untouchable during their menstrual period. Since water was also infested with sinful reactions, when bubbles appear in water it cannot be used for any purpose.

After Viśvarūpa was killed, his father, Tvaṣṭā, performed a sacrifice to kill King Indra. Unfortunately, if mantras are chanted irregularly, they yield an opposite result. This happened when Tvaṣṭā performed this yajña. While performing the sacrifice to kill Indra. Tvaṣṭā chanted a mantra to increase Indra's enemies, but because he chanted the mantra wrong, the sacrifice produced an asura named Vṛtrāsura, of whom Indra was the enemy. When Vṛtrāsura was generated from the sacrifice, his fierce features made the whole world afraid, and his personal effulgence diminished even the power of the demigods. Finding no other means of protection, the demigods began to worship the Supreme Personality of Godhead, the enjoyer of all the results of sacrifice, who is supreme throughout the entire universe. The demigods all worshiped Him because ultimately no one but Him can protect a living entity from fear and danger. Seeking shelter of a demigod instead of worshiping the Supreme Personality of Godhead is compared to trying to cross the ocean by grasping the tail of a dog. A dog can swim, but that does not mean that one can cross the ocean by grasping a dog's tail.

Being pleased with the demigods, the Supreme Personality of Godhead advised them to approach Dadhīci to beg him for the bones of his own body. Dadhīci would comply with the request of the demigods, and with the help of his bones Vṛtrāsura could be killed.

TEXT 1

śrī-śuka uvāca

tasyāsan viśvarūpasya

śirāṁsi trīṇi bhārata

soma-pīthaṁ surā-pītham

annādam iti śuśruma

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-of him; āsan-there were; viśvarūpasya-of Viśvarūpa, the priest of the demigods; śirāṁsi-heads; trīṇi-three; bhārata-O Mahārāja Parīkṣit; soma-pītham-used for drinking the beverage soma; surā-pītham-used for drinking wine; anna-adam-used for eating; iti-thus; śuśruma-I have heard by the paramparā system.

Śrī Śukadeva Gosvāmī continued: Viśvarūpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Parīkṣit, thus I have heard from authorities.

One cannot directly perceive the kingdom of heaven, its king and other inhabitants, or how they perform their various engagements, for no one can go to the heavenly planets. Although modern scientists have invented many powerful space vehicles, they cannot even go to the moon, not to speak of other planets. By direct experience one cannot learn anything beyond the range of human perception. One must hear from authorities. Therefore Śukadeva Gosvāmī, a great personality, says, "What I am describing to you, O King, is what I have heard from authoritative sources." This is the Vedic system. The Vedic knowledge is called śruti because it must be received by being heard from authorities. It is beyond the realm of our false experimental knowledge.

TEXT 2

sa vai barhiṣi devebhyo

bhāgaṁ pratyakṣam uccakaiḥ

adadad yasya pitaro

devāḥ sapraśrayaṁ nṛpa

SYNONYMS

saḥ-he (Viśvarūpa); vai-indeed; barhiṣi-in the sacrificial fire; devebhyaḥ-unto the particular demigods; bhāgam-the proper share; pratyakṣam-visibly; uccakaiḥ-by loud chanting of the mantras; adadat-offered; yasya-of whom; pitaraḥ-the fathers; devāḥ-demigods; sa-praśrayam-very humbly in a gentle voice; nṛpa-O King Parīkṣit.

O Mahārāja Parīkṣit, the demigods were related to Viśvarūpa from his father's side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indrāya idaṁ svāhā ["this is meant for King Indra"] and idam agnaye ["this is for the demigod of fire"]. He loudly chanted these mantras and offered each of the demigods his proper share.

TEXT 3

sa eva hi dadau bhāgaṁ

parokṣam asurān prati

yajamāno 'vahad bhāgaṁ

mātṛ-sneha-vaśānugaḥ

SYNONYMS

saḥ-he (Viśvarūpa); eva-indeed; hi-certainly; dadau-offered; bhāgam-share; parokṣam-without the knowledge of the demigods; asurān-the demons; prati-unto; yajamānaḥ-performing sacrifice; avahat-offered; bhāgam-share; mātṛ-sneha-by affection for his mother; vaśa-anugaḥ-being compelled.

Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother.

Because of Viśvarūpa's affection for the families of both the demigods and the demons, he appeased the Supreme Lord on behalf of both dynasties. When he offered oblations in the fire on behalf of the asuras, he did so secretly. without the knowledge of the demigods.

TEXT 4

tad deva-helanaṁ tasya

dharmālīkaṁ sureśvaraḥ

ālakṣya tarasā bhītas

tac-chīrṣāṇy acchinad ruṣā

SYNONYMS

tat-that; deva-helanam-offense to the demigods; tasya-of him (Viśvarūpa); dharma-alīkam-cheating in religious principles (pretending to be the priest of the demigods, but secretly acting as the priest of the demons also); sura-īśvaraḥ-the king of the demigods; ālakṣya-observing; tarasā-quickly; bhītaḥ-being afraid (that the demons would gain strength by being blessed by Viśvarūpa); tat-his (Viśvarūpa's); śīrṣāṇi-heads; acchinat-cut off; ruṣā-with great anger.

Once upon a time, however, the King of heaven, Indra, understood that Viśvarūpa was secretly cheating the demigods by offering oblations on behalf of the demons. He became extremely afraid of being defeated by the demons, and in great anger at Viśvarūpa he cut Viśvarūpa's three heads from his shoulders.

TEXT 5

soma-pīthaṁ tu yat tasya

śira āsīt kapiñjalaḥ

kalaviṅkaḥ surā-pītham

annādaṁ yat sa tittiriḥ

SYNONYMS

soma-pītham-used for drinking soma-rasa; tu-however; yat-which; tasya-of him (Viśvarūpa); śiraḥ-the head; āsīt-became; kapiñjalaḥ-a francolin partridge; kalaviṅkaḥ-a sparrow; surā-pītham-meant for drinking wine; anna-adam-used for eating food; yat-which; saḥ-that; tittiriḥ-a common partridge.

Thereafter, the head meant for drinking soma-rasa was transformed into a kapiñjala [francolin partridge]. Similarly, the head meant for drinking wine was transformed into a kalaviṅka [sparrow], and the head meant for eating food became a tittiri [common partridge].

TEXT 6

brahma-hatyām añjalinā

jagrāha yad apīśvaraḥ

saṁvatsarānte tad aghaṁ

bhūtānāṁ sa viśuddhaye

bhūmy-ambu-druma-yoṣidbhyaś

caturdhā vyabhajad dhariḥ

SYNONYMS

brahma-hatyām-the sinful reaction for killing a brāhmaṇa; añjalinā-with folded hands; jagrāha-assumed the responsibility for; yat api-although; īśvaraḥ-very powerful; saṁvatsara-ante-after one year; tat agham-that sinful reaction; bhūtānām-of the material elements; saḥ-he; viśuddhaye-for purification; bhūmi-unto the earth; ambu-water; druma-trees; yoṣidbhyaḥ-and unto women; caturdhā-in four divisions; vyabhajat-divided; hariḥ-King Indra.

Although Indra was so powerful that he could neutralize the sinful reactions for killing a brāhmaṇa, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women.

TEXT 7

bhūmis turīyaṁ jagrāha

khāta-pūra-vareṇa vai

īriṇaṁ brahma-hatyāyā

rūpaṁ bhūmau pradṛśyate

SYNONYMS

bhūmiḥ-the earth; turīyam-one fourth; jagrāha-accepted; khāta-pūra-of the filling of holes; vareṇa-because of the benediction; vai-indeed; īriṇam-the deserts; brahma-hatyāyāḥ-of the reaction for killing a brāhmaṇa; rūpam-form; bhūmau-on the earth; pradṛśyate-is visible.

In return for King Indra's benediction that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brāhmaṇa. Because of those sinful reactions, we find many deserts on the surface of the earth.

Because deserts are manifestations of the earth's diseased condition, no auspicious ritualistic ceremony can be performed in a desert. Persons destined to live in deserts are understood to be sharing the reactions for the sin of brahma-hatyā, the killing of a brāhmaṇa.

TEXT 8

turyaṁ cheda-viroheṇa

vareṇa jagṛhur drumāḥ

teṣāṁ niryāsa-rūpeṇa

brahma-hatyā pradṛśyate

SYNONYMS

turyam-one fourth; cheda-although being cut; viroheṇa-of growing again; vareṇa-because of the benediction; jagṛhuḥ-accepted; drumāḥ-the trees; teṣām-of them; niryāsa-rūpeṇa-by the liquid oozing from the trees; brahma-hatyā-the reaction for killing a brāhmaṇa; pradṛśyate-is visible.

In return for Indra's benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.]

TEXT 9

śaśvat-kāma-vareṇāṁhas

turīyaṁ jagṛhuḥ striyaḥ

rajo-rūpeṇa tāsv aṁho

māsi māsi pradṛśyate

SYNONYMS

śaśvat-perpetual; kāma-of sexual desire; vareṇa-because of the benediction; aṁhaḥ-the sinful reaction for killing a brāhmaṇa; turīyam-one fourth; jagṛhuḥ-accepted; striyaḥ-women; rajaḥ-rūpeṇa-in the form of the menstrual period; tāsu-in them; aṁhaḥ-the sinful reaction; māsi māsi-every month; pradṛśyate-is visible.

In return for Lord Indra's benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.

Women as a class are very lusty, and apparently their continuous lusty desires are never satisfied. In return for Lord Indra's benediction that there would be no cessation to their lusty desires, women accepted one fourth of the sinful reactions for killing a brāhmaṇa.

TEXT 10

dravya-bhūyo-vareṇāpas

turīyaṁ jagṛhur malam

tāsu budbuda-phenābhyāṁ

dṛṣṭaṁ tad dharati kṣipan

SYNONYMS

dravya-other things; bhūyaḥ-of increasing; vareṇa-by the benediction; āpaḥ-water; turīyam-one fourth; jagṛhuḥ-accepted; malam-the sinful reaction; tāsu-in the water; budbuda-phenābhyām-by bubbles and foam; dṛṣṭam-visible; tat-that; harati-one collects; kṣipan-throwing away.

And in return for King Indra's benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided.

If water is mixed with milk, fruit juice or other similar substances, it increases their volume, and no one can understand which has increased. In return for this benediction, water accepted one fourth of Indra's sinful reactions. These sinful reactions are visible in foam and bubbles. Therefore one should avoid foam and bubbles while collecting drinking water.

TEXT 11

hata-putras tatas tvaṣṭā

juhāvendrāya śatrave

indra-śatro vivardhasva

mā ciraṁ jahi vidviṣam

SYNONYMS

hata-putraḥ-who lost his son; tataḥ-thereafter; tvaṣṭā-Tvaṣṭā; juhāva-performed a sacrifice; indrāya-of Indra; śatrave-for creating an enemy; indra-śatro-O enemy of Indra; vivardhasva-increase; mā-not; ciram-after a long time; jahi-kill; vidviṣam-your enemy.

After Viśvarūpa was killed, his father, Tvaṣṭā, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, "O enemy of Indra, flourish to kill your enemy without delay."

There was some defect in Tvaṣṭā's chanting of the mantra because he chanted it long instead of short, and therefore the meaning changed. Tvaṣṭā intended to chant the word indra-śatro, meaning, "O enemy of Indra." In this mantra, the word indra is in the possessive case (ṣaṣṭhī), and the word indra-śatro is called a tat-puruṣa compound (tatpuruṣa-samāsa). Unfortunately, instead of chanting the mantra short, Tvaṣṭā chanted it long, and its meaning changed from "the enemy of Indra" to "Indra, who is an enemy." Consequently instead of an enemy of Indra's, there emerged the body of Vṛtrāsura, of whom Indra was the enemy.

TEXT 12

athānvāhārya-pacanād

utthito ghora-darśanaḥ

kṛtānta iva lokānāṁ

yugānta-samaye yathā

SYNONYMS

atha-thereafter; anvāhārya-pacanāt-from the fire known as Anvāhārya; utthitaḥ-arisen; ghora-darśanaḥ-appearing very fearful; kṛtāntaḥ-personified annihilation; iva-like; lokānām-of all the planets; yuga-anta-of the end of the millennium; samaye-at the time; yathā-just as.

Thereafter, from the southern side of the sacrificial fire known as Anvāhārya came a fearful personality who looked like the destroyer of the entire creation at the end of the millennium.

TEXTS 13–17

viṣvag vivardhamānaṁ tam

iṣu-mātraṁ dine dine

dagdha-śaila-pratīkāśaṁ

sandhyābhrānīka-varcasam

tapta-tāmra-śikhā-śmaśruṁ

madhyāhnārkogra-locanam

dedīpyamāne tri-śikhe

śūla āropya rodasī

nṛtyantam unnadantaṁ ca

cālayantaṁ padā mahīm

darī-gambhīra-vaktreṇa

pibatā ca nabhastalam

lihatā jihvayarkṣāṇi

grasatā bhuvana-trayam

mahatā raudra-daṁṣṭreṇa

jṛmbhamāṇaṁ muhur muhuḥ

vitrastā dudruvur lokā

vīkṣya sarve diśo daśa

SYNONYMS

viṣvak-all around; vivardhamānam-increasing; tam-him; iṣu-mātram-an arrow's flight; dine dine-day after day; dagdha-burnt; śaila-mountain; pratīkāśam-resembling; sandhyā-in the evening; abhra-anīka-like an array of clouds; varcasam-having an effulgence; tapta-melted; tāmra-like copper; śikhā-hair; śmaśrum-moustache and beard; madhyāhna-at midday; arka-like the sun; ugra-locanam-having powerful eyes; dedīpyamāne-blazing; tri-śikhe-three-pointed; śūle-on his spear; āropya-keeping; rodasī-heaven and earth; nṛtyantam-dancing; unnadantam-shouting loudly; ca-and; cālayantam-moving; padā-by his foot; mahīm-the earth; darī-gambhīra-as deep as a cave; vaktreṇa-by the mouth; pibatā-drinking; ca-also; nabhastalam-the sky; lihatā-licking up; jihvayā-by the tongue; ṛkṣāṇi-the stars; grasatā-swallowing; bhuvana-trayam-the three worlds; mahatā-very great; raudra-daṁṣṭreṇa-with fearful teeth; jṛmbhamāṇam-yawning; muhuḥ muhuḥ-again and again; vitrastāḥ-fearful; dudruvuḥ-ran; lokāḥ-people; vīkṣya-seeing; sarve-all; diśaḥ daśa-ten directions.

Like arrows released in the four directions, the demon's body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon's body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.

TEXT 18

yenāvṛtā ime lokās

tapasā tvāṣṭra-mūrtinā

sa vai vṛtra iti proktaḥ

pāpaḥ parama-dāruṇaḥ

SYNONYMS

yena-by whom; āvṛtāḥ-covered; ime-all these; lokāḥ-planets; tapasā-by the austerity; tvāṣṭra-mūrtinā-in the form of the son of Tvaṣṭā; saḥ-he; vai-indeed; vṛtraḥ-Vṛtra; iti-thus; proktaḥ-called; pāpaḥ-personified sin; parama-dāruṇaḥ-very fearful.

That very fearful demon, who was actually the son of Tvaṣṭā, covered all the planetary systems by dint of austerity. Therefore he was named Vṛtra, or one who covers everything.

In the Vedas it is said, sa imāḹ lokān āvṛṇot tad vṛtrasya vṛtratvam: because the demon covered all the planetary systems, his name was Vṛtrāsura.

TEXT 19

taṁ nijaghnur abhidrutya

sagaṇā vibudharṣabhāḥ

svaiḥ svair divyāstra-śastraughaiḥ

so 'grasat tāni kṛtsnaśaḥ

SYNONYMS

tam-him; nijaghnuḥ-struck; abhidrutya-running to; sa-gaṇāḥ-with soldiers; vibudha-ṛṣabhāḥ-all the great demigods; svaiḥ svaiḥ-with their own respective; divya-transcendental; astra-bows and arrows; śastra-oghaiḥ-different weapons; saḥ-he (Vṛtra); agrasat-swallowed; tāni-them (the weapons); kṛtsnaśaḥ-all together.

The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vṛtrāsura swallowed all their weapons.

TEXT 20

tatas te vismitāḥ sarve

viṣaṇṇā grasta-tejasaḥ

pratyañcam ādi-puruṣam

upatasthuḥ samāhitāḥ

SYNONYMS

tataḥ-thereafter; te-they (the demigods); vismitāḥ-being struck with wonder; sarve-all; viṣaṇṇāḥ-being very morose; grasta-tejasaḥ-having lost all their personal strength; pratyañcam-to the Supersoul; ādi-puruṣam-the original person; upatasthuḥ-prayed; samāhitāḥ-all gathered together.

Struck with wonder and disappointment upon seeing the strength of the demon, the demigods lost their own strength. Therefore they all met together to try to please the Supersoul, the Supreme Personality of Godhead, Nārāyaṇa, by worshiping Him.

TEXT 21

śrī-devā ūcuḥ

vāyv-ambarāgny-ap-kṣitayas tri-lokā

brahmādayo ye vayam udvijantaḥ

harāma yasmai balim antako 'sau

bibheti yasmād araṇaṁ tato naḥ

SYNONYMS

śrī-devāḥ ūcuḥ-the demigods said; vāyu-composed of air; ambara-sky; agni-fire; ap-water; kṣitayaḥ-and land; tri-lokāḥ-the three worlds; brahma-ādayaḥ-beginning from Lord Brahmā; ye-who; vayam-we; udvijantaḥ-being very much afraid; harāma-offer; yasmai-unto whom; balim-presentation; antakaḥ-the destroyer, death; asau-that; bibheti-fears; yasmāt-from whom; araṇam-shelter; tataḥ-therefore; naḥ-our.

The demigods said: The three worlds are created by the five elements-namely ether, air, fire, water and earth-which are controlled by various demigods, beginning from Lord Brahmā. Being very much afraid that the time factor will end our existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us full protection.

When one is afraid of being killed, one must take shelter of the Supreme Personality of Godhead. He is worshiped by all the demigods. beginning from Brahmā, although they are in charge of the various elements of this material world. The words bibheti yasmāt indicate that all the demons, regardless of how great and powerful, fear the Supreme Personality of Godhead. The demigods, being afraid of death, took shelter of the Lord and offered Him these prayers. Although the time factor is fearful to everyone, fear personified is afraid of the Supreme Lord, who is therefore known as abhaya, fearless. Taking shelter of the Supreme Lord brings actual fearlessness, and therefore the demigods decided to take shelter of the Lord.

TEXT 22

avismitaṁ taṁ paripūrṇa-kāmaṁ

svenaiva lābhena samaṁ praśāntam

vinopasarpaty aparaṁ hi bāliśaḥ

śva-lāṅgulenātititarti sindhum

SYNONYMS

avismitam-who is never struck with wonder; tam-Him; paripūrṇa-kāmam-who is fully satisfied; svena-by His own; eva-indeed; lābhena-achievements; samam-equipoised; praśāntam-very steady; vinā-without; upasarpati-approaches; aparam-another; hi-indeed; bāliśaḥ-a fool; śva-of a dog; lāṅgulena-by the tail; atititarti-wants to cross; sindhum-the sea.

Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.

A dog can swim in the water, but if a dog dives in the ocean and someone wants to cross the ocean by holding the dog's tail, he is certainly fool number one. A dog cannot cross the ocean, nor can a person cross the ocean by catching a dog's tail. Similarly, one who desires to cross the ocean of nescience should not seek the shelter of any demigod or anyone else but the fearless shelter of the Supreme Personality of Godhead. Śrīmad-Bhāgavatam (10.14.58) therefore says:

samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo-murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām

The Lord's lotus feet are an indestructible boat, and if one takes shelter of that boat he can easily cross the ocean of nescience. Consequently there are no dangers for a devotee although he lives within this material world, which is full of dangers at every step. One should seek the shelter of the all-powerful instead of trying to be protected by one's own concocted ideas.

TEXT 23

yasyoru-śṛṅge jagatīṁ sva-nāvaṁ

manur yathābadhya tatāra durgam

sa eva nas tvāṣṭra-bhayād durantāt

trātāśritān vāricaro 'pi nūnam

SYNONYMS

yasya-of whom; uru-very strong and high; śṛṅge-on the born; jagatīm-in the form of the world; sva-nāvam-his own boat; manuḥ-Manu, King Satyavrata; yathā-just as; ābadhya-binding; tatāra-crossed; durgam-the very difficult to cross (inundation); saḥ-He (the Supreme Personality of Godhead); eva-certainly; naḥ-us; tvāṣṭra-bhayāt-from fear of the son of Tvaṣṭā; durantāt-endless; trātā-deliverer; āśritān-dependents (like us); vāri-caraḥ api-although taking the form of a fish; nūnam-indeed.

The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the Matsya avatāra, the fish incarnation. By the grace of the Matsya avatāra, Manu saved himself from the great danger of the flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvaṣṭā.

TEXT 24

purā svayambhūr api saṁyamāmbhasy

udīrṇa-vātormi-ravaiḥ karāle

eko 'ravindāt patitas tatāra

tasmād bhayād yena sa no 'stu pāraḥ

SYNONYMS

purā-formerly (during the time of creation); svayambhūḥ-Lord Brahmā; api-also; saṁyama-ambhasi-in the water of inundation; udīrṇa-very high; vāta-of wind; ūrmi-and of waves; ravaiḥ-by the sounds; karāle-very fearful; ekaḥ-alone; aravindāt-from the lotus seat; patitaḥ-almost fallen; tatāra-escaped; tasmāt-from that; bhayāt-fearful situation; yena-by whom (the Lord); saḥ-He; naḥ-of us; astu-let there be; pāraḥ-deliverance.

In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a horrible sound that Lord Brahmā almost fell from his seat on the lotus into the water of devastation, but he was saved with the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition.

TEXT 25

ya eka īśo nija-māyayā naḥ

sasarja yenānusṛjāma viśvam

vayaṁ na yasyāpi puraḥ samīhataḥ

paśyāma liṅgaṁ pṛthag īśa-māninaḥ

SYNONYMS

yaḥ-He who; ekaḥ-one; īśaḥ-controller; nija-māyayā-by His transcendental potency; naḥ-us; sasarja-created; yena-by whom (through whose mercy); anusṛjāma-we also create; viśvam-the universe; vayam-we; na-not; yasya-of whom; api-although; puraḥ-in front of us; samīhataḥ-of Him who is acting; paśyāma-see; liṅgam-the form; pṛthak-separate; īśa-as controllers; māninaḥ-thinking of ourselves.

The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see Him because all of us think that we are separate and independent gods.

Here is an explanation of why the conditioned soul cannot see the Supreme Personality of Godhead face to face. Even though the Lord appears before us as Lord Kṛṣṇa or Lord Rāmacandra and lives in human society as a leader or king, the conditioned soul cannot understand Him. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] rascals (mūḍhas) deride the Supreme Personality of Godhead, thinking Him an ordinary human being. However insignificant we are, we think that we are also God, that we can create a universe or that we can create another God. This is why we cannot see or understand the Supreme Personality of Godhead. In this regard, Śrīla Madhvācārya says:

liṅgam eva paśyāmaḥ
kadācid abhimānas tu
devānām api sann iva
prāyaḥ kāleṣu nāsty eva
tāratamyena so 'pi tu

We are all conditioned to various degrees, but we think that we are God. This is why we cannot understand who God is or see Him face to face.

TEXTS 26–27

yo naḥ sapatnair bhṛśam ardyamānān

devarṣi-tiryaṅ-nṛṣu nitya eva

kṛtāvatāras tanubhiḥ sva-māyayā

kṛtvātmasāt pāti yuge yuge ca

tam eva devaṁ vayam ātma-daivataṁ

paraṁ pradhānaṁ puruṣaṁ viśvam anyam

vrajāma sarve śaraṇaṁ śaraṇyaṁ

svānāṁ sa no dhāsyati śaṁ mahātmā

SYNONYMS

yaḥ-He who; naḥ-us; sapatnaiḥ-by our enemies, the demons; bhṛśam-almost always; ardyamānān-being persecuted; deva-among the demigods; ṛṣi-the saintly persons; tiryak-the animals; nṛṣu-and men; nityaḥ-always; eva-certainly; kṛta-avatāraḥ-appearing as an incarnation; tanubhiḥ-with different forms; sva-māyayā-by His internal potency; kṛtvā ātmasāt-considering very near and dear to Him; pāti-protects; yuge yuge-in every millennium; ca-and; tam-Him; eva-indeed; devam-the Supreme Lord; vayam-all of us; ātma-daivatam-the Lord of all living entities; param-transcendental; pradhānam-the original cause of the total material energy; puruṣam-the supreme enjoyer; viśvam-whose energy constitutes this universe; anyam-separately situated; vrajāma-we approach; sarve-all; śaraṇam-shelter; śaraṇyam-suitable as shelter; svānām-unto His own devotees; saḥ-He; naḥ-unto us; dhāsyati-shall give; śam-good fortune; mahātmā-the Supersoul.

By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vāmanadeva, the incarnation of strength among the demigods; Paraśurāma, the incarnation among saints; Nṛsiṁhadeva and Varāha, incarnations among animals; and Matsya and Kūrma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Kṛṣṇa and Lord Rāma. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virāṭ-rūpa]. In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection.

In this verse, the Supreme Personality of Godhead, Viṣṇu, is ascertained to be the original cause of creation. Śrīdhara Svāmī, in his commentary Bhāvārtha-dīpikā, replies to the idea that prakṛti and puruṣa are the causes of the cosmic manifestation. As stated herein, paraṁ pradhānaṁ puruṣaṁ viśvam anyam: "He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virāṭ 'rūpa]." The word prakṛti, which is used to indicate the source of generation, refers to the material energy of the Supreme Lord, and the word puruṣa refers to the living entities, who are the superior energy of the Lord. Both the prakṛti and puruṣa ultimately enter the Supreme Lord, as stated in Bhagavad-gītā (prakṛtiṁ yānti māmikām).

Although prakṛti and puruṣa superficially appear to be the causes of the material manifestation, both are emanations of different energies of the Supreme Lord. Therefore the Supreme Lord is the cause of prakṛti and puruṣa. He is the original cause (sarva-kāraṇa-kāraṇam [Bs. 5.1]). The Nāradīya Purāṇa says:

avikāro 'pi paramaḥ
prakṛtis tu vikāriṇī
anupraviśya govindaḥ
prakṛtiś cābhidhīyate

Both the prakṛti and puruṣa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gītā (gām āviśya), the Lord enters the prakṛti, and then the prakṛti creates different manifestations. The prakṛti is not independent or beyond His energies. Vāsudeva, Lord Śrī Kṛṣṇa, is the original cause of everything. Therefore the Lord says in Bhagavad-gītā (10.8):

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts." In Śrīmad-Bhāgavatam (2.9.33) the Lord also says, aham evāsam evāgre: "Only I existed before the creation." This is confirmed in the Brahmāṇḍa Purāṇa as follows:

smṛtir avyavadhānena
prakṛtitvam iti sthitiḥ
ubhayātmaka-sūtitvād
vāsudevaḥ paraḥ pumān
prakṛtiḥ puruṣaś ceti
śabdair eko 'bhidhīyate

To generate the universe, the Lord acts indirectly as the puruṣa and directly as the prakṛti. Because both energies emanate from Lord Vāsudeva, the all-pervasive Supreme Personality of Godhead, He is known as both prakṛti and puruṣa. Therefore Vāsudeva is the cause of everything (sarva-kāraṇa-kāraṇam [Bs. 5.1]).

TEXT 28

śrī-śuka uvāca

iti teṣāṁ mahārāja

surāṇām upatiṣṭhatām

pratīcyāṁ diśy abhūd āviḥ

śaṅkha-cakra-gadā-dharaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; teṣām-of them; mahārāja-O King; surāṇām-of the demigods; upatiṣṭhatām-praying; pratīcyām-inside; diśi-in the direction; abhūt-became; āviḥ-visible; śaṅkha-cakra-gadā-dharaḥ-bearing the transcendental weapons: the conchshell, disc and club.

Śrī Śukadeva Gosvāmī said: My dear King, when all the demigods offered Him their prayers, the Supreme Personality of Godhead, Lord Hari, carrying His weapons, the conchshell, disc and club, appeared first within their hearts and then before them.

TEXTS 29–30

ātma-tulyaiḥ ṣoḍaśabhir

vinā śrīvatsa-kaustubhau

paryupāsitam unnidra-

śarad-amburuhekṣaṇam

dṛṣṭvā tam avanau sarva

īkṣaṇāhlāda-viklavāḥ

daṇḍavat patitā rājañ

chanair utthāya tuṣṭuvuḥ

SYNONYMS

ātma-tulyaiḥ-almost equal to Himself; ṣoḍaśabhiḥ-by sixteen (servants); vinā-without; śrīvatsa-kaustubhau-the Śrīvatsa mark and Kaustubha jewel; paryupāsitam-being attended on all sides; unnidra-blooming; śarat-of the autumn; amburuha-like lotus flowers; īkṣaṇam-having eyes; dṛṣṭvā-seeing; tam-Him (the Supreme Personality of Godhead, Nārāyaṇa); avanau-on the ground; sarve-all of them; īkṣaṇa-from directly seeing; āhlāda-with happiness; viklavāḥ-being overwhelmed; daṇḍa-vat-like a stick; patitāḥ-fell; rājan-O King; śanaiḥ-slowly; utthāya-standing up; tuṣṭuvuḥ-offered prayers.

Surrounding and serving the Supreme Personality of Godhead, Nārāyaṇa, were sixteen personal attendants, decorated with ornaments and appearing exactly like Him but without the mark of Śrīvatsa and the Kaustubha jewel. O King, when all the demigods saw the Supreme Lord in that posture, smiling with eyes like the petals of lotuses grown in autumn, they were overwhelmed with happiness and immediately fell down like rods, offering daṇḍavats. Then they slowly rose and pleased the Lord by offering Him prayers.

In Vaikuṇṭhaloka the Supreme Personality of Godhead has four hands and decorations like the Śrīvatsa mark on His chest and the gem known as Kaustubha. These are special indications of the Supreme Personality of Godhead. The Lord's personal attendants and other devotees in Vaikuṇṭha have the same features, except for the Śrīvatsa mark and the Kaustubha gem.

TEXT 31

śrī-devā ūcuḥ

namas te yajña-vīryāya

vayase uta te namaḥ

namas te hy asta-cakrāya

namaḥ supuru-hūtaye

SYNONYMS

śrī-devāḥ ūcuḥ-the demigods said; namaḥ-obeisances; te-unto You; yajña-vīryāya-unto the Supreme Personality of Godhead, who is able to give the results of sacrifice; vayase-who is the time factor, which ends the results of yajña; uta-although; te-unto You; namaḥ-obeisances; namaḥ-obeisances; te-unto You; hi-indeed; asta-cakrāya-who throws the disc; namaḥ-respectful obeisances; supuru-hūtaye-having varieties of transcendental names.

The demigods said: O Supreme Personality of Godhead, You are competent to give the results of sacrifice, and You are also the time factor that destroys all such results in due course. You are the one who releases the cakra to kill the demons. O Lord, who possesses many varieties of names, we offer our respectful obeisances unto You.

TEXT 32

yat te gatīnāṁ tisṛṇām

īśituḥ paramaṁ padam

nārvācīno visargasya

dhātar veditum arhati

SYNONYMS

yat-which; te-of You; gatīnām tisṛṇām-of the three destinations (the heavenly planets, the earthly planets and hell); īśituḥ-who are the controller; paramam padam-the supreme abode, Vaikuṇṭhaloka; na-not; arvācīnaḥ-a person appearing after; visargasya-the creation; dhātaḥ-O supreme controller; veditum-to understand; arhati-is able.

O supreme controller, You control the three destinations [promotion to the heavenly planets, birth as a human being, and condemnation in hell], yet Your supreme abode is Vaikuṇṭha-dhāma. Since we appeared after You created this cosmic manifestation, Your activities are impossible for us to understand. We therefore have nothing to offer You but our humble obeisances.

An inexperienced man generally does not know what to beg from the Supreme Personality of Godhead. Everyone is under the jurisdiction of the created material world, and no one knows what benediction to ask when praying to the Supreme Lord. People generally pray to be promoted to the heavenly planets because they have no information of Vaikuṇṭhaloka. Śrīla Madhvācārya quotes the following verse:

deva-lokāt pitṛ-lokāt
nirayāc cāpi yat param
tisṛbhyaḥ paramaṁ sthānaṁ
vaiṣṇavaṁ viduṣāṁ gatiḥ

There are different planetary systems, known as Devaloka (the planets of the demigods), Pitṛloka (the planet of the Pitās) and Niraya (the hellish planets). When one transcends these various planetary systems and enters Vaikuṇṭhaloka, he achieves the ultimate resort of the Vaiṣṇavas. Vaiṣṇavas have nothing to do with the other planetary systems.

TEXT 33

oṁ namas te 'stu bhagavan nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa mahānubhāva parama-maṅgala parama-kalyāṇa parama-kāruṇika kevala jagad-ādhāra lokaika-nātha sarveśvara lakṣmī-nātha paramahaṁsa-parivrājakaiḥ parameṇātma-yoga-samādhinā paribhāvita-parisphuṭa-pāramahaṁsya-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte 'pāvṛta ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān.

SYNONYMS

oṁ-O Lord; namaḥ-respectful obeisances; te-unto You; astu-let there be; bhagavan-O Supreme Personality of Godhead; nārāyaṇa-the resort of all living entities, Nārāyaṇa; vāsudeva-Lord Vāsudeva, Śrī Kṛṣṇa; ādi-puruṣa-the original person; mahā-puruṣa-the most exalted personality; mahā-anubhāva-the supremely opulent; parama-maṅgala-the most auspicious; parama-kalyāṇa-the supreme benediction; parama-kāruṇika-the supremely merciful; kevala-changeless; jagat-ādhāra-the support of the cosmic manifestation; loka-eka-nātha-the only proprietor of all the planetary systems; sarva-īśvara-the supreme controller; lakṣmī-nātha-the husband of the goddess of fortune; paramahaṁsa-parivrājakaiḥ-by the topmost sannyāsīs wandering all over the world; parameṇa-by supreme; ātma-yoga-samādhinā-absorption in bhakti-yoga; paribhāvita-fully purified; parisphuṭa-and fully manifested; pāramahaṁsya-dharmeṇa-by executing the transcendental process of devotional service; udghāṭita-pushed open; tamaḥ-of illusory existence; kapāṭa-in which the door; dvāre-existing as the entrance; citte-in the mind; apāvṛte-without contamination; ātma-loke-in the spiritual world; svayam-personally; upalabdha-experiencing; nija-personal; sukha-anubhavaḥ-perception of happiness; bhavān-Your Lordship.

O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

The Supreme Personality of Godhead has numerous transcendental names pertaining to different grades of revelation to various grades of devotees and transcendentalists. When He is realized in His impersonal form He is called the Supreme Brahman, when realized as the Paramātmā He is called antaryāmī, and when He expands Himself in different forms for material creation He is called Kṣīrodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī Viṣṇu. When He is realized as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha-the Caturvyūha, who are beyond the three forms of Viṣṇu-He is the Vaikuṇṭha Nārāyaṇa. Above realization of Nārāyaṇa is realization of Baladeva, and above that is realization of Kṛṣṇa. All these realizations are possible when one engages fully in devotional service. The covered core of one's heart is then completely open to receiving an understanding of the Supreme Personality of Godhead in His various forms.

TEXT 34

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

SYNONYMS

duravabodhaḥ-difficult to understand; iva-quite; tava-Your; ayam-this; vihāra-yogaḥ-engagement in the pastimes of material creation, maintenance and annihilation; yat-which; aśaraṇaḥ-not dependent on any other support; aśarīraḥ-without having a material body; idam-this; anavekṣita-without waiting for; asmat-of us; samavāyaḥ-the cooperation; ātmanā-by Your own self; eva-indeed; avikriyamāṇena-without being transformed; sa-guṇam-the material modes of nature; aguṇaḥ-although transcendental to such material qualities; sṛjasi-You create; pāsi-maintain; harasi-annihilate.

O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself. Nevertheless, although You appear engaged in material activity, You are transcendental to all material qualities. Consequently these transcendental activities of Yours are extremely difficult to understand.

The Brahma-saṁhitā (5.37) says, goloka eva nivasaty akhilātma-bhūtaḥ: the Supreme Personality of Godhead, Kṛṣṇa, is always situated in Goloka Vṛndāvana. It is also said, vṛndāvanaṁ parityajya padam ekaṁ na gacchati: Kṛṣṇa never goes even a step from Vṛndāvana. Nevertheless, although Kṛṣṇa is situated in His own abode, Goloka Vṛndāvana, He is simultaneously all-pervading and is therefore present everywhere. This is very difficult for a conditioned soul to understand. but devotees can understand how Kṛṣṇa, without undergoing any changes, can simultaneously be in His abode and be all-pervasive. The demigods are understood to be various limbs of the Supreme Lord's body, although the Supreme Lord has no material body and does not need anyone's help. He is spread everywhere (mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā). Nevertheless, He is not present everywhere in His spiritual form. According to the Māyāvāda philosophy, the Supreme Truth, being all-pervasive, does not need a transcendental form. The Māyāvādīs suppose that since His form is distributed everywhere, He has no form. This is untrue. The Lord keeps His transcendental form, and at the same time He extends everywhere, in every nook and corner of the material creation.

TEXT 35

atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.

SYNONYMS

atha-therefore; tatra-in that; bhavān-Your Lordship; kim-whether; deva-datta-vat-like an ordinary human being, forced by the fruits of his activities; iha-in this material world; guṇa-visarga-patitaḥ-fallen in a material body impelled by the modes of material nature; pāratantryeṇa-by dependence on the conditions of time, space, activity and nature; sva-kṛta-executed by oneself; kuśala-auspicious; akuśalam-inauspicious; phalam-results of action; upādadāti-accepts; āhosvit-or; ātmārāmaḥ-completely self-satisfied; upaśama-śīlaḥ-self-controlled in nature; samañjasa-darśanaḥ-not deprived of full spiritual potencies; udāste-remains neutral as the witness; iti-thus; ha vāva-certainly; na vidāmaḥ-we do not understand.

These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.

In Bhagavad-gītā Kṛṣṇa says that He descends to this material world for two purposes, namely paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-to relieve the devotees and kill demons or nondevotees. These two kinds of action are the same for the Absolute Truth. When the Lord comes to punish the demons, He bestows His favor upon them, and similarly when He delivers His devotees and gives them relief, He also bestows His favor. Thus the Lord bestows His favor equally upon the conditioned souls. When a conditioned soul gives relief to others he acts piously, and when he gives trouble to others he acts impiously, but the Lord is neither pious nor impious; He is always full in His spiritual potency, by which He shows equal mercy to the punishable and the protectable. The Lord is apāpa-viddham; He is never contaminated by the reactions of so-called sinful activities. When Kṛṣṇa was present on this earth, He killed many inimical nondevotees, but they all received sārūpya; in other words, they returned to their original spiritual bodies. One who does not know the Lord's position says that God is unkind to him but merciful to others. Actually the Lord says in Bhagavad-gītā (9.29), samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "I am equal to everyone. No one is My enemy, and no one is My friend." But He also says, ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham: "If one becomes My devotee and fully surrenders unto Me, I give him special attention."

TEXT 36

na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare 'navagāhya-māhātmye 'rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.

SYNONYMS

na-not; hi-certainly; virodhaḥ-contradiction; ubhayam-both; bhagavati-in the Supreme Personality of Godhead; aparimita-unlimited; guṇa-gaṇe-whose transcendental attributes; īśvare-in the supreme controller; anavagāhya-possessing; māhātmye-unfathomable ability and glories; arvācīna-recent; vikalpa-full of equivocal calculations; vitarka-opposing arguments; vicāra-judgments; pramāṇa-ābhāsa-imperfect evidence; kutarka-useless arguments; śāstra-by unauthorized scriptures; kalila-agitated; antaḥkaraṇa-minds; āśraya-whose shelter; duravagraha-with wicked obstinacies; vādinām-of theorists; vivāda-of the controversies; anavasare-not within the range; uparata-withdrawn; samasta-from whom all; māyā-maye-illusory energy; kevale-without a second; eva-indeed; ātma-māyām-the illusory energy, which can do and undo the inconceivable; antardhāya-placing between; kaḥ-what; nu-indeed; arthaḥ-meaning; durghaṭaḥ-impossible; iva-as it were; bhavati-is; sva-rūpa-natures; dvaya-of two; abhāvāt-due to the absence.

O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.

The Supreme Personality of Godhead, being self-sufficient, is full of transcendental bliss (ātmārāma). He enjoys bliss in two ways-when He appears happy and when He appears distressed. Distinctions and contradictions are impossible in Him because only from Him have they emanated. The Supreme Personality of Godhead is the reservoir of all knowledge, all potency, all strength, opulence and influence. There is no limit to His powers. Since He is full in all transcendental attributes, nothing abominable from the material world can exist in Him. He is transcendental and spiritual, and therefore conceptions of material happiness and distress do not apply to Him.

We should not be astonished to find contradictions in the Supreme Personality of Godhead. Actually there are no contradictions. That is the meaning of His being supreme. Because He is all-powerful, He is not subject to the conditioned soul's arguments regarding His existence or nonexistence. He is pleased to protect His devotees by killing their enemies. He enjoys both the killing and the protecting.

Such freedom from duality applies not only to the Lord but also to His devotees. In Vṛndāvana, the damsels of Vrajabhūmi enjoy transcendental bliss in the company of the Supreme Personality of Godhead, Kṛṣṇa, and they feel the same transcendental bliss in separation when Kṛṣṇa and Balarāma leave Vṛndāvana for Mathurā. There is no question of material pains or pleasures for either the Supreme Personality of Godhead or His pure devotees, although they are sometimes superficially said to be distressed or happy. One who is ātmārāma is blissful in both ways.

Nondevotees cannot understand the contradictions present in the Supreme Lord or His devotees. Therefore in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti: [Bg. 18.55] the transcendental pastimes can be understood through devotional service; to nondevotees they are inconceivable. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: the Supreme Lord and His form, name, pastimes and paraphernalia are inconceivable to nondevotees, and one should not try to understand such realities simply by logical arguments. They will not bring one to the right conclusion about the Absolute Truth.

TEXT 37

sama-viṣama-matīnāṁ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām.

SYNONYMS

sama-equal or proper; viṣama-and unequal or mistaken; matīnām-of those having intelligence; matam-conclusion; anusarasi-You follow; yathā-just as; rajju-khaṇḍaḥ-a piece of rope; sarpa-ādi-a snake, etc.; dhiyām-of those who perceive.

A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly, You, as the Supersoul in everyone's heart, inspire fear or fearlessness according to one's intelligence, but in You there is no duality.

In Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "As one surrenders unto Me, I reward him accordingly." The Supreme Personality of Godhead is the reservoir of everything, including all knowledge, all truth and all contradictions. The example cited herein is very appropriate. A rope is one truth, but some mistake it for a snake, whereas others know it to be a rope. Similarly, devotees who know the Supreme Personality of Godhead do not see contradictions in Him, but nondevotees regard Him as the snakelike source of all fear. For example, when Nṛsiṁhadeva appeared, Prahlāda Mahārāja saw the Lord as the supreme solace, whereas his father, a demon, saw Him as the ultimate death. As stated in Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt: fear results from being absorbed in duality. When one is in knowledge of duality, one knows both fear and bliss. The same Supreme Lord is a source of bliss to devotees and fear to nondevotees who have a poor fund of knowledge. God is one, but people understand the Absolute Truth from different angles of vision. The unintelligent see contradictions in Him, but sober devotees find no contradictions.

TEXT 38

sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.

SYNONYMS

saḥ-He (the Supreme Personality of Godhead); eva-indeed; hi-certainly; punaḥ-again; sarva-vastuni-in everything, material and spiritual; vastu-svarūpaḥ-the substance; sarva-īśvaraḥ-the controller of everything; sakala-jagat-of the whole universe; kāraṇa-of the causes; kāraṇa-bhūtaḥ-existing as the cause; sarva-pratyak-ātmatvāt-because of being the Supersoul of every living being, or being present in everything, even the atom; sarva-guṇa-of all the effects of the material modes of nature (such as intelligence and the senses); ābhāsa-by the manifestations; upalakṣitaḥ-perceived; ekaḥ-alone; eva-indeed; paryavaśeṣitaḥ-left remaining.

With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic principle of everything. The total material energy is the cause of the material manifestation, but the material energy is caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are the only one remaining.

The words sarva-vastuni vastu-svarūpaḥ indicate that the Supreme Lord is the active principle of everything. As described in the Brahma-saṁhitā (5.35):

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who enters the existence of every universe and every atom by one of His plenary portions and thus manifests His infinite energy throughout the material creation." By His one plenary portion as Paramātmā, antaryāmī, the Lord is all-pervading throughout the unlimited universes. He is the pratyak, or antaryāmī, of all living entities. The Lord says in Bhagavad-gītā (13.3), kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." Because the Lord is the Supersoul, He is the active principle of every living entity and even the atom (aṇḍa-ntara-stha-paramāṇu-cayāntara-stham). He is the actual reality. According to various stages of intelligence, one realizes the presence of the Supreme in everything through the manifestations of His energy. The entire world is permeated by the three guṇas, and one can understand His presence according to one's modes of material nature.

TEXT 39

atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.

SYNONYMS

atha ha-therefore; vāva-indeed; tava-Your; mahima-of glories; amṛta-of the nectar; rasa-of the mellow; samudra-of the ocean; vipruṣā-by a drop; sakṛt-only once; avalīḍhayā-tasted; sva-manasi-in his mind; niṣyandamāna-flowing; anavarata-continuously; sukhena-by the transcendental bliss; vismārita-forgotten; dṛṣṭa-from material sight; śruta-and sound; viṣaya-sukha-of the material happiness; leśa-ābhāsāḥ-the dim reflection of a tiny portion; parama-bhāgavatāḥ-great, exalted devotees; ekāntinaḥ-who have faith only in the Supreme Lord and nothing else; bhagavati-in the Supreme Personality of Godhead; sarva-bhūta-to all living entities; priya-who is dearmost; suhṛdi-the friend; sarva-ātmani-the Supersoul of all; nitarām-completely; nirantaram-continuously; nirvṛta-with happiness; manasaḥ-those whose minds; katham-how; u ha-then; vā-or; ete-these; madhu-mathana-O killer of the Madhu demon; punaḥ-again; sva-artha-kuśalāḥ-who are expert in the interest of life; hi-indeed; ātma-priya-suhṛdaḥ-who have accepted You as the Supersoul, dearmost lover and friend; sādhavaḥ-the devotees; tvat-caraṇa-ambuja-anusevām-service to the lotus feet of Your Lordship; visṛjanti-can give up; na-not; yatra-wherein; punaḥ-again; ayam-this; saṁsāra-paryāvartaḥ-repetition of birth and death within the material world.

Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so-called material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real friends of all living entities. Offering their minds unto You and enjoying transcendental bliss, they are expert in achieving the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material world. How could they give up engagement in Your devotional service?

Although nondevotees, because of their meager knowledge and speculative habits, cannot understand the real nature of the Lord, a devotee who has once tasted the nectar from the Lord's lotus feet can realize what transcendental pleasure there is in the Lord's devotional service. A devotee knows that simply by rendering service to the Lord, he serves everyone. Therefore devotees are real friends to all living entities. Only a pure devotee can preach the glories of the Lord for the benefit of all conditioned souls.

TEXT 40

tri-bhuvanātma-bhavana trivikrama tri-nayana tri-loka-manoharānubhāva tavaiva vibhūtayo ditija-danujādayaś cāpi teṣām upakrama-samayo 'yam iti svātma-māyayā sura-nara-mṛga-miśrita-jalacarākṛtibhir yathāparādhaṁ daṇḍaṁ daṇḍa-dhara dadhartha evam enam api bhagavañ jahi tvāṣṭram uta yadi manyase.

SYNONYMS

tri-bhuvana-ātma-bhavana-O Lord, You are the shelter of the three worlds because You are the Supersoul of the three worlds; tri-vikrama-O Lord, who assumes the form of Vāmana, Your power and opulence are distributed throughout the three worlds; tri-nayana-O maintainer and seer of the three worlds; tri-loka-manohara-anubhāva-O You who are perceived as the most beautiful within the three worlds; tava-of You; eva-certainly; vibhūtayaḥ-the expansions of energy; diti-ja-danu-ja-ādayaḥ-the demoniac sons of Diti, and the Dānavas, another type of demon; ca-and; api-also (the human beings); teṣām-of all of them; upakrama-samayaḥ-the time of enterprise; ayam-this; iti-thus; sva-ātma-māyayā-by Your own energy; sura-nara-mṛga-miśrita-jalacara-ākṛtibhiḥ-with different forms like those of the demigods, human beings, animals, mixtures and aquatics (the incarnations Vāmana, Lord Rāmacandra, Kṛṣṇa, Varāha, Hayagrīva, Nṛsiṁha, Matsya and Kūrma); yathā-aparādham-according to their offenses; daṇḍam-punishment; daṇḍa-dhara-O supreme chastiser; dadhartha-You awarded; evam-thus; enam-this one (Vṛtrāsura); api-also; bhagavan-O Supreme Personality of Godhead; jahi-kill; tvāṣṭram-the son of Tvaṣṭā; uta-indeed; yadi manyase-if You think it proper.

O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vāmana incarnation! O three-eyed form of Nṛsiṁhadeva! O most beautiful person within the three worlds! Everything and everyone, including human beings and even the Daitya demons and the Dānavas, is but an expansion of Your energy. O supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as soon as they become very powerful. You appear as Lord Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You appear sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nṛsiṁhadeva and Lord Hayagrīva, and sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the demons and Dānavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill the great demon Vṛtrāsura.

There are two kinds of devotees, known as sakāma and akāma. Pure devotees are akāma, whereas devotees in the upper planetary systems, such as the demigods, are called sakāma because they still want to enjoy material opulence. Because of their pious activities, the sakāma devotees are promoted to the higher planetary systems, but at heart they still desire to lord it over the material resources. The sakāma devotees are sometimes disturbed by the demons and Rākṣasas, but the Lord is so kind that He always saves them by appearing as an incarnation. The Lord's incarnations are so powerful that Lord Vāmanadeva covered the entire universe with two steps and therefore had no place for His third step. The Lord is called Trivikrama because He showed His strength by delivering the entire universe with merely three steps.

The difference between sakāma and akāma devotees is that when sakāma devotees, like the demigods, fall into difficulty, they approach the Supreme Personality of Godhead for relief, whereas akāma devotees, even in the greatest danger, never disturb the Lord for material benefits. Even if an akāma devotee is suffering, he thinks this is due to his past impious activities and agrees to suffer the consequences. He never disturbs the Lord. Sakāma devotees immediately pray to the Lord as soon as they are in difficulty, but they are regarded as pious because they consider themselves fully dependent on the mercy of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

Even while suffering in the midst of difficulties, devotees simply offer their prayers and service more enthusiastically. In this way they become firmly fixed in devotional service and eligible to return home, back to Godhead, without a doubt. Sakāma devotees, of course, achieve from the Lord the results they desire from their prayers, but they do not immediately become fit to return to Godhead. It is to be noted herein that Lord Viṣṇu, in His various incarnations, is always the protector of His devotees. Śrīla Madhvācārya says: vividhaṁ bhāva-pātratvāt sarve viṣṇor vibhūtayaḥ. Kṛṣṇa is the original Personality of Godhead (kṛṣṇas tu bhagavān svayam). All the other incarnations proceed from Lord Viṣṇu.

TEXT 41

asmākaṁ tāvakānāṁ tatatata natānāṁ hare tava caraṇa-nalina-yugala-dhyānānubaddha-hṛdaya-nigaḍānāṁ sva-liṅga-vivaraṇenātmasāt-kṛtānām anukampānurañjita-viśada-rucira-śiśira-smitāvalokena vigalita-madhura-mukha-rasāmṛta-kalayā cāntas tāpam anaghārhasi śamayitum.

SYNONYMS

asmākam-of us; tāvakānām-who are wholly and solely dependent upon You; tata-tata-O grandfather, father of the father; natānām-who are fully surrendered unto You; hare-O Lord Hari; tava-Your; caraṇa-on the feet; nalina-yugala-like two blue lotus flowers; dhyāna-by meditation; anubaddha-bound; hṛdaya-in the heart; nigaḍānām-whose chains; sva-liṅga-vivaraṇena-by manifesting Your own form; ātmasāt-kṛtānām-of those You have accepted as Your own; anukampā-by compassion; anurañjita-being colored; viśada-bright; rucira-very pleasing; śiśira-cool; smita-with a smile; avalokena-by Your glance; vigalita-melted with compassion; madhura-mukha-rasa-of the very sweet words from Your mouth; amṛta-kalayā-by the drops of nectar; ca-and; antaḥ-within the cores of our hearts; tāpam-the great pain; anagha-O supreme pure; arhasi-You deserve; śamayitum-to curb.

O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.

Lord Brahmā is considered the father of the demigods, but Kṛṣṇa, or Lord Viṣṇu, is the father of Brahmā because Brahmā took birth from the lotus flower growing from the Lord's abdomen.

TEXT 42

atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.

SYNONYMS

atha-therefore; bhagavan-O Lord; tava-of You; asmābhiḥ-by us; akhila-all; jagat-of the material world; utpatti-of the creation; sthiti-maintenance; laya-and annihilation; nimittāyamāna-being the cause; divya-māyā-with the spiritual energy; vinodasya-of You, who amuse Yourself; sakala-all; jīva-nikāyānām-of the hordes of living entities; antaḥ-hṛdayeṣu-in the cores of the hearts; bahiḥ api-externally also; ca-and; brahma-of impersonal Brahman, or the Absolute Truth; pratyak-ātma-of the Supersoul; sva-rūpeṇa-by Your forms; pradhāna-rūpeṇa-by Your form as the external ingredients; ca-also; yathā-according to; deśa-kāla-deha-avasthāna-of country, time, body and position; viśeṣam-the particulars; tat-of them; upādāna-of the material causes; upalambhakatayā-by being the exhibitor; anubhavataḥ-witnessing; sarva-pratyaya-sākṣiṇaḥ-the witness of all different activities; ākāśa-śarīrasya-the Supersoul of the whole universe; sākṣāt-directly; para-brahmaṇaḥ-the Supreme Absolute Truth; paramātmanaḥ-the Supersoul; kiyān-of what extent; iha-herein; vā-or; artha-viśeṣaḥ-special necessity; vijñāpanīyaḥ-to be informed; syāt-may be; visphuliṅga-ādibhiḥ-by the sparks of the fire; iva-like; hiraṇya-retasaḥ-to the original fire.

O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Parabrahman and Paramātmā. O Supreme Personality of Godhead, nothing is unknown to You.

The Absolute Truth exists in three phases of spiritual understanding-Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate). Bhagavān, the Supreme Personality of Godhead, is the cause of Brahman and Paramātmā. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramātmā is locally situated in everyone's heart, but Bhagavān, who is worshipable by the devotees. is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee's conveniences and inconveniences. A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vṛtrāsura, the demigods apologized for offering prayers for their safety. A neophyte devotee, of course, approaches the Supreme Lord for relief from distress or poverty, or for speculative knowledge of the Lord. Bhagavad-gītā (7.16) mentions four kinds of pious men who begin devotional service to the Lord-one who is distressed (ārta), one in need of money (arthārthī), one who is inquisitive (jijñāsu) and one who is searching for the Absolute Truth (jñānī). A pure devotee, however, knows that since the Lord is omnipresent and omniscient, there is no need to offer prayers or worship Him for one's personal benefit. A pure devotee always engages in the service of the Lord without demanding anything. The Lord is present everywhere and knows the necessities of His devotees; consequently there is no need to disturb Him by asking Him for material benefits.

TEXT 43

ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.

SYNONYMS

ata eva-therefore; svayam-Yourself; tat-that; upakalpaya-please arrange; asmākam-of us; bhagavataḥ-of the Supreme Personality of Godhead; parama-guroḥ-the supreme spiritual master; tava-of You; caraṇa-of the feet; śata-palāśat-like lotus flowers with hundreds of petals; chāyām-the shade; vividha-various; vṛjina-with dangerous positions; saṁsāra-of this conditioned life; pariśrama-the pain; upaśamanīm-relieving; upasṛtānām-the devotees who have taken shelter at Your lotus feet; vayam-we; yat-for which; kāmena-by the desires; upasāditāḥ-caused to come near (the shelter of Your lotus feet).

Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.

One need only seek shelter of the shade of the Lord's lotus feet. Then all the material tribulations that disturb him will be subdued, just as when one comes under the shadow of a big tree, the disturbances caused by the heat of the scorching sun are immediately mitigated, without one's asking for relief. Therefore the whole concern of the conditioned soul should be the lotus feet of the Lord. The conditioned soul suffering from various tribulations because of existing in this material world can be relieved only when he seeks shelter at the Lord's lotus feet.

TEXT 44

atho īśa jahi tvāṣṭraṁ

grasantaṁ bhuvana-trayam

grastāni yena naḥ kṛṣṇa

tejāṁsy astrāyudhāni ca

SYNONYMS

atho-therefore; īśa-O supreme controller; jahi-kill; tvāṣṭram-the demon Vṛtrāsura, son of Tvaṣṭā; grasantam-who is devouring; bhuvana-trayam-the three worlds; grastāni-devoured; yena-by whom; naḥ-our; kṛṣṇa-O Lord Kṛṣṇa; tejāṁsi-all strength and prowess; astra-arrows; āyudhāni-and other weapons; ca-also.

Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā's son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

The Lord says in Bhagavad-gītā (7.15–16):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me. O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

The four classes of neophyte devotees who approach the Supreme Personality of Godhead to offer devotional service because of material motives are not pure devotees, but the advantage for such materialistic devotees is that they sometimes give up their material desires and become pure. When the demigods are utterly helpless, they approach the Supreme Personality of Godhead in grief and with tears in their eyes, praying to the Lord, and thus they become almost pure devotees, free from material desires. Admitting that they have forgotten pure devotional service because of extensive material opportunities, they fully surrender to the Lord, leaving to His consideration whether to maintain them or annihilate them. Such surrender is necessary. Bhaktivinoda Ṭhākura sings, mārabi rākhabi-yo icchā tohārā: "O Lord, I fully surrender unto Your lotus feet. Now, as You desire, You may protect me or annihilate me. You have the full right to do either."

TEXT 45

haṁsāya dahra-nilayāya nirīkṣakāya

kṛṣṇāya mṛṣṭa-yaśase nirupakramāya

sat-saṅgrahāya bhava-pāntha-nijāśramāptāv

ante parīṣṭa-gataye haraye namas te

SYNONYMS

haṁsāya-unto the most exalted and pure (pavitraṁ paramam, the supreme pure); dahra-in the core of the heart; nilayāya-whose abode; nirīkṣakāya-supervising the activities of the individual soul; kṛṣṇāya-unto the Supersoul, who is a partial manifestation of Kṛṣṇa; mṛṣṭa-yaśase-whose reputation is very bright; nirupakramāya-who has no beginning; sat-saṅgrahāya-understood only by pure devotees; bhava-pāntha-nija-āśrama-āptau-being obtainment of the shelter of Kṛṣṇa for persons within this material world; ante-at the ultimate end; parīṣṭa-gataye-unto Him who is the ultimate goal, the highest success of life; haraye-unto the Supreme Personality of Godhead; namaḥ-respectful obeisances; te-unto You.

O Lord, O supreme pure, You live within the core of everyone's heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Kṛṣṇa, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.

The demigods certainly wanted Lord Viṣṇu to relieve their anxiety, but now they directly approach Lord Kṛṣṇa, for although there is no difference between Lord Kṛṣṇa and Lord Viṣṇu, Kṛṣṇa descends to this planet in His Vāsudeva feature for the purpose of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-protecting His devotees and annihilating the miscreants. Demons, or atheists, always disturb the demigods, or devotees, and therefore Kṛṣṇa descends to punish the atheists and demons and fulfill the desire of His devotees. Kṛṣṇa, being the original cause of everything, is the Supreme Person, above even Viṣṇu and Nārāyaṇa, although there is no difference between these different forms of the Lord. As explained in Brahma-saṁhitā (5.46):

dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Kṛṣṇa expands Himself as Viṣṇu the way a bright candle kindles another. Although there is no difference between the power of one candle and another, Kṛṣṇa is compared to the original candle.

The word mṛṣṭa-yaśase is significant herein because Kṛṣṇa is always famous for relieving His devotee from danger. A devotee who has sacrificed everything for the service of Kṛṣṇa and whose only source of relief is the Lord is known as akiñcana.

As expressed in the prayers offered by Queen Kuntī, the Lord is akiñcana-vitta, the property of such a devotee. Those who are liberated from the bondage of conditioned life are elevated to the spiritual world, where they achieve five kinds of liberation-sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya. They personally associate with the Lord in five mellows-śānta, dāsya, sakhya, vātsalya and mādhurya. These rasas are all emanations from Kṛṣṇa. As described by Viśvanātha Cakravartī Ṭhākura, the original mellow, ādi-rasa, is conjugal love. Kṛṣṇa is the origin of pure and spiritual conjugal love.

TEXT 46

śrī-śuka uvāca

athaivam īḍito rājan

sādaraṁ tri-daśair hariḥ

svam upasthānam ākarṇya

prāha tān abhinanditaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-thereafter; evam-in this way; īḍitaḥ-being worshiped and offered obeisances; rājan-O King; sa-ādaram-with proper respect; tri-daśaiḥ-by all the demigods from the higher planetary systems; hariḥ-the Supreme Personality of Godhead; svam upasthānam-their prayer glorifying Him; ākarṇya-hearing; prāha-replied; tān-unto them (the demigods); abhinanditaḥ-being pleased.

Śrī Śukadeva Gosvāmī continued: O King Parīkṣit, when the demigods offered the Lord their sincere prayers in this way, the Lord listened by His causeless mercy. Being pleased, He then replied to the demigods.

TEXT 47

śrī-bhagavān uvāca

prīto 'haṁ vaḥ sura-śreṣṭhā

mad-upasthāna-vidyayā

ātmaiśvarya-smṛtiḥ puṁsāṁ

bhaktiś caiva yayā mayi

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; prītaḥ-pleased; aham-I; vaḥ-of you; sura-śreṣṭhāḥ-O best of the demigods; mat-upasthāna-vidyayā-by the highly advanced knowledge and prayers offered unto Me; ātma-aiśvarya-smṛtiḥ-remembrance of the exalted transcendental position of Me, the Supreme Personality of Godhead; puṁsām-of men; bhaktiḥ-devotional service; ca-and; eva-certainly; yayā-by which; mayi-unto Me.

The Supreme Personality of Godhead said: O beloved demigods, you have offered your prayers to Me with great knowledge, and I am certainly most pleased with you. A person is liberated by such knowledge, and thus he remembers My exalted position, which is above the conditions of material life. Such a devotee is fully purified by offering prayers in full knowledge. This is the source of devotional service to Me.

Another name of the Supreme Personality of Godhead is Uttamaśloka, which means that He is offered prayers with selected verses. Bhakti means śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], chanting and hearing about Lord Viṣṇu. Impersonalists cannot be purified, for they do not offer personal prayers to the Supreme Personality of Godhead. Even though they sometimes offer prayers, the prayers are not directed toward the Supreme Person. Impersonalists sometimes show their incomplete knowledge by addressing the Lord as being nameless. They always offer prayers indirectly, saying, "You are this, You are that," but they do not know to whom they are praying. A devotee, however, always offers personal prayers. A devotee says, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **: "I offer my respectful obeisances unto Govinda, unto Kṛṣṇa." That is the way to offer prayers. If one continues to offer such personal prayers to the Supreme Personality of Godhead, he is eligible to become a pure devotee and return home, back to Godhead.

TEXT 48

kiṁ durāpaṁ mayi prīte

tathāpi vibudharṣabhāḥ

mayy ekānta-matir nānyan

matto vāñchati tattva-vit

SYNONYMS

kim-what; durāpam-difficult to obtain; mayi-when 1; prīte-satisfied; tathāpi-still; vibudha-ṛṣabhāḥ-O best of the intelligent demigods; mayi-in Me; ekānta-exclusively fixed; matiḥ-whose attention; na anyat-not anything other; mattaḥ-than Me; vāñchati-desires; tattva-vit-one who knows the truth.

O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.

When the demigods finished offering their prayers, they anxiously waited for their enemy Vṛtrāsura to be killed. This means that the demigods are not pure devotees. Although without difficulty one can get anything he desires if the Lord is pleased, the demigods aspire for material profit by pleasing the Lord. The Lord wanted the demigods to pray for unalloyed devotional service, but instead they prayed for an opportunity to kill their enemy. This is the difference between a pure devotee and a devotee on the material platform. Indirectly, the Lord regretted that the demigods did not ask for pure devotional service.

TEXT 49

na veda kṛpaṇaḥ śreya

ātmano guṇa-vastu-dṛk

tasya tān icchato yacched

yadi so 'pi tathā-vidhaḥ

SYNONYMS

na-not; veda-knows; kṛpaṇaḥ-a miserly living entity; śreyaḥ-the ultimate necessity; ātmanaḥ-of the soul; guṇa-vastu-dṛk-who is attracted by the creation of the modes of material nature; tasya-of him; tān-things created by the material energy; icchataḥ-desiring; yacchet-one bestows; yadi-if; saḥ api-he also; tathā-vidhaḥ-of the kind (a foolish kṛpaṇa who does not know his real self-interest).

Those who think material assets to be everything or to be the ultimate goal of life are called misers [kṛpaṇas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish.

There are two classes of men-namely the kṛpaṇa and the brāhmaṇa. A brāhmaṇa is one who knows Brahman, the Absolute Truth, and who thus knows his real interest. A kṛpaṇa, however, is one who has a material, bodily concept of life. Not knowing how to utilize his human or demigod life, a kṛpaṇa is attracted by things created by the material modes of nature. The kṛpaṇas, who always desire material benefits, are foolish, whereas brāhmaṇas, who always desire spiritual benefits, are intelligent. If a kṛpaṇa, not knowing his self-interest, foolishly asks for something material, one who awards it to him is also foolish. Kṛṣṇa, however, is not a foolish person; He is supremely intelligent. If someone comes to Kṛṣṇa asking for material benefits, Kṛṣṇa does not award him the material things he desires. Instead, the Lord gives him intelligence so that he will forget his material desires and become attached to the Lord's lotus feet. In such cases, although the kṛpaṇa offers prayers to Lord Kṛṣṇa for material things, the Lord takes away whatever material possessions the kṛpaṇa has and gives him the sense to become a devotee. As stated by the Lord in the Caitanya-caritāmṛta (Madhya 22.39):

āmi-vijña, ei mūrkhe 'viṣaya' kene diba?
sva-caraṇāmṛta diyā 'viṣaya' bhulāiba

"Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment." If one sincerely prays to God for material possessions in exchange for devotional service, the Lord, who is not foolish like such an unintelligent devotee, shows him special favor by taking away whatever material possessions he has and gradually giving him the intelligence to be satisfied only by rendering service to His lotus feet. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this regard that if a foolish child requests his mother to give him poison, the mother, being intelligent, will certainly not give him poison, even though he requests it. A materialist does not know that to accept material possessions means to accept poison, or the repetition of birth and death. An intelligent person, a brāhmaṇa, aspires for liberation from material bondage. That is the real self-interest of a human being.

TEXT 50

svayaṁ niḥśreyasaṁ vidvān

na vakty ajñāya karma hi

na rāti rogiṇo 'pathyaṁ

vāñchato 'pi bhiṣaktamaḥ

SYNONYMS

svayam-personally; niḥśreyasam-the supreme goal of life, namely the means of obtaining ecstatic love for the Supreme Personality of Godhead; vit-vān-one who is accomplished in devotional service; na-not; vakti-teaches; ajñāya-unto a foolish person not conversant with the ultimate goal of life; karma-fruitive activities; hi-indeed; na-not; rāti-administers; rogiṇaḥ-unto the patient; apathyam-something unconsumable; vāñchataḥ-desiring; api-although; bhiṣak-tamaḥ-an experienced physician.

A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it.

Here is the difference between the benedictions awarded by the demigods and those awarded by the Supreme Personality of Godhead, Viṣṇu. Devotees of the demigods ask for benedictions simply for sense gratification, and therefore they have been described in Bhagavad-gītā (7.20) as bereft of intelligence.

kāmais tais tair hṛta-jñānāḥ
prapadyante 'nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."

Conditioned souls are generally bereft of intelligence because of profound desires for sense gratification. They do not know what benedictions to ask. Therefore nondevotees are advised in the śāstras to worship various demigods to achieve material benefits. For example, if one wants a beautiful wife, he is advised to worship Umā, or goddess Durgā. If one wants to be cured of a disease, he is advised to worship the sun-god. All requests for benedictions from the demigods, however, are due to material lust. The benedictions will be finished at the end of the cosmic manifestation, along with those who bestow them. If one approaches Lord Viṣṇu for benedictions, the Lord will give him a benediction that will help him return home, back to Godhead. This is also confirmed by the Lord Himself in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

Lord Viṣṇu, or Lord Kṛṣṇa, instructs a devotee who constantly engages in His service how to approach Him at the end of his material body. The Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities, does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." This is the benediction of Lord Viṣṇu, Kṛṣṇa. After giving up his body, a devotee returns home, back to Godhead.

A devotee may foolishly ask for material benedictions, but Lord Kṛṣṇa does not give him such benedictions, despite the devotee's prayers. Therefore people who are very attached to material life do not generally become devotees of Kṛṣṇa or Viṣṇu. Instead they become devotees of the demigods (kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]). The benedictions of the demigods, however, are condemned in Bhagavad-gītā. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." A non-Vaiṣṇava, one who is not engaged in the service of the Supreme Personality of Godhead, is considered a fool with a small quantity of brain substance.

TEXT 51

maghavan yāta bhadraṁ vo

dadhyañcam ṛṣi-sattamam

vidyā-vrata-tapaḥ-sāraṁ

gātraṁ yācata mā ciram

SYNONYMS

maghavan-O Indra; yāta-go; bhadram-good fortune; vaḥ-to all of you; dadhyañcam-to Dadhyañca; ṛṣi-sat-tamam-the most exalted saintly person; vidyā-of education; vrata-vow; tapaḥ-and austerities; sāram-the essence; gātram-his body; yācata-ask for; mā ciram-without delay.

O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyañca [Dadhīci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay.

Everyone in this material world, from Lord Brahmā down to the ant, is eager to keep his body comfortable. A pure devotee may also be comfortable, but he is not eager for such a benediction. Since Maghavan, the King of heaven, still aspired for a comfortable bodily situation, Lord Viṣṇu advised him to ask Dadhyañca for his body, which was very strong due to his knowledge, vows and austerity.

TEXT 52

sa vā adhigato dadhyaṅṅ

aśvibhyāṁ brahma niṣkalam

yad vā aśvaśiro nāma

tayor amaratāṁ vyadhāt

SYNONYMS

saḥ-he; vā-certainly; adhigataḥ-having obtained; dadhyaṅ-Dadhyañca; aśvibhyām-to the two Aśvinī-kumāras; brahma-spiritual knowledge; niṣkalam-pure; yat vā-by which; aśvaśiraḥ-Aśvaśira; nāma-named; tayoḥ-of the two; amaratām-liberation in one's life; vyadhāt-awarded.

That saintly Dadhyañca, who is also known as Dadhīci, personally assimilated the spiritual science and then delivered it to the Aśvinī-kumāras. It is said that Dadhyañca gave them mantras through the head of a horse. Therefore the mantras are called Aśvaśira. After obtaining the mantras of spiritual science from Dadhīci, the Aśvinī-kumāras became jīvan-mukta, liberated even in this life.

The following story is narrated by many ācāryas in their commentaries:

niśamyātharvaṇaṁ dakṣaṁ pravargya-brahmavidyayoḥ; dadhyañcaṁ samupāgamya tam ūcatur athāśvinau; bhagavan dehi nau vidyām iti śrutvā sa cābravīt; karmaṇy avasthito 'dyāhaṁ paścād vakṣyāmi gacchatam; tayor nirgatayor eva śakra āgatya taṁ munim; uvāca bhiṣajor vidyāṁ mā vādīr aśvinor mune; yadi mad-vākyam ullaṅghya bravīṣi sahasaiva te; śiraś-chindyāṁ na sandeha ity uktvā sa yayau hariḥ; indre gate tathābhyetya nāsatyāv ūcatur dvijam; tan-mukhād indra-gaditaṁ śrutvā tāv ūcatuḥ punaḥ; āvāṁ tava śiraś chittvā pūrvam aśvasya mastakam; sandhāsyāvas tato brūhi tena vidyāṁ ca nau dvija; tasminn indreṇa sañchinne punaḥ sandhāya mastakam; nijaṁ te dakṣiṇāṁ dattvā gamiṣyāvo yathāgatam; etac chrutvā tadovāca dadhyaṅṅ ātharvaṇas tayoḥ pravargyaṁ brahma-vidyāṁ ca sat-kṛto 'satya-śaṅkitaḥ.

The great saint Dadhīci had perfect knowledge of how to perform fruitive activities, and he had advanced spiritual knowledge as well. Knowing this, the Aśvinī-kumāras once approached him and begged him to instruct them in spiritual science (brahma-vidyā). Dadhīci Muni replied, "I am now engaged in arranging sacrifices for fruitive activities. Come back some time later." When the Aśvinī-kumāras left, Indra, the King of heaven, approached Dadhīci and said, "My dear Muni, the Aśvinī-kumāras are only physicians. Please do not instruct them in spiritual science. If you impart the spiritual science to them despite my warning, I shall punish you by cutting off your head." After warning Dadhīci in this way, Indra returned to heaven. The Aśvinī-kumāras, who understood Indra's desires, returned and begged Dadhīci for brahma-vidyā. When the great saint Dadhīci informed them of Indra's threat, the Aśvinī-kumāras replied, "Let us first cut off your head and replace it with the head of a horse. You can instruct brahma-vidyā through the horse's head, and when Indra returns and cuts off that head, we shall reward you and restore your original head." Since Dadhīci had promised to impart brahma-vidyā to the Aśvinī-kumāras, he agreed to their proposal. Therefore, because Dadhīci imparted brahma-vidyā through the mouth of a horse, this brahma-vidyā is also known as Aśvaśira.

TEXT 53

dadhyaṅṅ ātharvaṇas tvaṣṭre

varmābhedyaṁ mad-ātmakam

viśvarūpāya yat prādāt

tvaṣṭā yat tvam adhās tataḥ

SYNONYMS

dadhyaṅ-Dadhyañca; ātharvaṇaḥ-the son of Atharvā; tvaṣṭre-unto Tvaṣṭā; varma-the protective covering known as Nārāyaṇa-kavaca; abhedyam-invincible; mat-ātmakam-consisting of Myself; viśvarūpāya-unto Viśvarūpa; yat-which; prādāt-delivered; tvaṣṭā-Tvaṣṭā; yat-which; tvam-you; adhāḥ-received; tataḥ-from him.

Dadhyañca's invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it. Because of this Nārāyaṇa-kavaca, Dadhīci's body is now very strong. You should therefore beg him for his body.

TEXT 54

yuṣmabhyaṁ yācito 'śvibhyāṁ

dharma-jño 'ṅgāni dāsyati

tatas tair āyudha-śreṣṭho

viśvakarma-vinirmitaḥ

yena vṛtra-śiro hartā

mat-teja-upabṛṁhitaḥ

SYNONYMS

yuṣmabhyam-for all of you; yācitaḥ-being asked; aśvibhyām-by the Aśvinī-kumāras; dharma-jñaḥ-Dadhīci, who knows the principles of religion; aṅgāni-his limbs; dāsyati-will give; tataḥ-after that; taiḥ-by those bones; āyudha-of weapons; śreṣṭhaḥ-the most powerful (the thunderbolt); viśvakarma-vinirmitaḥ-manufactured by Viśvakarmā; yena-by which; vṛtra-śiraḥ-the head of Vṛtrāsura; hartā-will be taken away; mat-tejaḥ-by My strength; upabṛṁhitaḥ-increased.

When the Aśvinī-kumāras beg for Dadhyañca's body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyañca is very experienced in religious understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My power.

TEXT 55

tasmin vinihate yūyaṁ

tejo-'strāyudha-sampadaḥ

bhūyaḥ prāpsyatha bhadraṁ vo

na hiṁsanti ca mat-parān

SYNONYMS

tasmin-when he (Vṛtrāsura); vinihate-is killed; yūyam-all of you; tejaḥ-power; astra-arrows; āyudha-other weapons; sampadaḥ-and opulence; bhūyaḥ-again; prāpsyatha-will obtain; bhadram-all good fortune; vaḥ-unto you; na-not; hiṁsanti-hurt; ca-also; mat-parān-My devotees.

When Vṛtrāsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Vṛtrāsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you.

A devotee of the Lord is never envious of anyone, what to speak of other devotees. As revealed later, Vṛtrāsura was also a devotee. Therefore be was not expected to be envious of the demigods. Indeed, of his own accord, he would try to benefit the demigods. A devotee does not hesitate to give up his own body for a better cause. Cāṇakya Paṇḍita said, san-nimitte varaṁ tyāgo vināśe niyate sati. After all, all one's material possessions, including his body, will be destroyed in due course of time. Therefore if the body and other possessions can be utilized for a better cause, a devotee never hesitates to give up even his own body. Because Lord Viṣṇu wanted to save the demigods, Vṛtrāsura, even though able to swallow the three worlds, would agree to be killed by the demigods. For a devotee there is no difference between living and dying because in this life a devotee engages in devotional service, and after giving up his body, he engages in the same service in the spiritual world. His devotional service is never hindered.

Thus end the Bhaktivedanta purports to the Ninth Chapter, Sixth Canto, of the Śrīmad-Bhāgavatam, entitled "Appearance of the Demon Vṛtrāsura."

Chapter Ten

The Battle Between the Demigods and Vṛtrāsura

As described in this chapter, after Indra obtained the body of Dadhīci, a thunderbolt was prepared from Dadhīci's bones, and a fight took place between Vṛtrāsura and the demigods.

Following the order of the Supreme Personality of Godhead, the demigods approached Dadhīci Muni and begged for his body. Dadhīci Muni, just to hear from the demigods about the principles of religion, jokingly refused to relinquish his body, but for higher purposes he thereafter agreed to give it up, for after death the body is usually eaten by low animals like dogs and jackals. Dadhīci Muni first merged his gross body made of five elements into the original stock of five elements and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. Thus he gave up his gross body. With the help of Viśvakarmā, the demigods then prepared a thunderbolt from Dadhīci's bones. Armed with the thunderbolt weapon, they prepared themselves to fight and got up on the backs of elephants.

At the end of Satya-yuga and the beginning of Tretā-yuga. a great fight took place between the demigods and the asuras. Unable to tolerate the effulgence of the demigods, the asuras fled the battle. leaving Vṛtrāsura, their commander in chief, to fight for himself. Vṛtrāsura, however, seeing the demons fleeing, instructed them in the importance of fighting and dying in the battlefield. One who is victorious in battle gains material possessions, and one who dies in the battlefield attains a residence at once in the celestial heavens. In either way, the fighter benefits.

TEXT 1

śrī-bādarāyaṇir uvāca

indram evaṁ samādiśya

bhagavān viśva-bhāvanaḥ

paśyatām animeṣāṇāṁ

tatraivāntardadhe hariḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; indram-Indra, the heavenly King; evam-thus; samādiśya-after instructing; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-the original cause of all cosmic manifestations; paśyatām animeṣāṇām-while the demigods were looking on; tatra-then and there; eva-indeed; antardadhe-disappeared; hariḥ-the Lord.

Śrī Śukadeva Gosvāmī said: After instructing Indra in this way, the Supreme Personality of Godhead, Hari, the cause of the cosmic manifestation, then and there disappeared from the presence of the onlooking demigods.

TEXT 2

tathābhiyācito devair

ṛṣir ātharvaṇo mahān

modamāna uvācedaṁ

prahasann iva bhārata

SYNONYMS

tathā-in that manner; abhiyācitaḥ-being begged; devaiḥ-by the demigods; ṛṣiḥ-the great saintly person; ātharvaṇaḥ-Dadhīci, the son of Atharvā; mahān-the great personality; modamānaḥ-being merry; uvāca-said; idam-this; prahasan-smiling; iva-somewhat; bhārata-O Mahārāja Parīkṣit.

O King Parīkṣit, following the Lord's instructions, the demigods approached Dadhīci, the son of Atharvā. He was very liberal, and when they begged him to give them his body, he at once partially agreed. However, just to hear religious instructions from them, he smiled and jokingly spoke as follows.

TEXT 3

api vṛndārakā yūyaṁ

na jānītha śarīriṇām

saṁsthāyāṁ yas tv abhidroho

duḥsahaś cetanāpahaḥ

SYNONYMS

api-although; vṛndārakāḥ-O demigods; yūyam-all of you; na jānītha-do not know; śarīriṇām-of those who have material bodies; saṁsthāyām-at the time of death, or while quitting this body; yaḥ-which; tu-then; abhidrohaḥ-severe pain; duḥsahaḥ-unbearable; cetana-the consciousness; apahaḥ-which takes away.

O elevated demigods, at the time of death, severe, unbearable pain takes away the consciousness of all living entities who have accepted material bodies. Don't you know about this pain?

TEXT 4

jijīviṣūṇāṁ jīvānām

ātmā preṣṭha ihepsitaḥ

ka utsaheta taṁ dātuṁ

bhikṣamāṇāya viṣṇave

SYNONYMS

jijīviṣūṇām-aspiring to remain alive; jīvānām-of all living entities; ātmā-the body; preṣṭhaḥ-very dear; iha-here; īpsitaḥ-desired; kaḥ-who; utsaheta-can bear; tam-that body; dātum-to deliver; bhikṣamāṇāya-begging; viṣṇave-even to Lord Viṣṇu.

In this material world, every living entity is very much addicted to his material body. Struggling to keep his body forever, everyone tries to protect it by all means, even at the sacrifice of all his possessions. Therefore, who would be prepared to deliver his body to anyone, even if it were demanded by Lord Viṣṇu?

It is said, ātmānaṁ sarvato rakṣet tato dharmaṁ tato dhanam: one must protect his body by all means; then he may protect his religious principles and thereafter his possessions. This is the natural desire of all living entities. No one wants to give up his body unless it is forcibly given away. Even though the demigods said that they were demanding Dadhīci's body for their benefit in accordance with the order of Lord Viṣṇu, Dadhīci superficially refused to give them his body.

TEXT 5

śrī-devā ūcuḥ

kiṁ nu tad dustyajaṁ brahman

puṁsāṁ bhūtānukampinām

bhavad-vidhānāṁ mahatāṁ

puṇya-ślokeḍya-karmaṇām

SYNONYMS

śrī-devāḥ ūcuḥ-the demigods said; kim-what; nu-indeed; tat-that; dustyajam-difficult to give up; brahman-O exalted brāhmaṇa; puṁsām-of persons; bhūta-anukampinām-who are very sympathetic toward the suffering living entities; bhavat-vidhānām-like Your Lordship; mahatām-who are very great; puṇya-śloka-īḍya-karmaṇām-whose pious activities are praised by all great souls.

The demigods replied: O exalted brāhmaṇa, pious persons like you, whose activities are praiseworthy, are very kind and affectionate to people in general. What can't such pious souls give for the benefit of others? They can give everything, including their bodies.

TEXT 6

nūnaṁ svārtha-paro loko

na veda para-saṅkaṭam

yadi veda na yāceta

neti nāha yad īśvaraḥ

SYNONYMS

nūnam-certainly; sva-artha-paraḥ-interested only in sense gratification in this life or the next; lokaḥ-materialistic people in general; na-not; veda-know; para-saṅkaṭam-the pain of others; yadi-if; veda-know; na-not; yāceta-would ask; na-no; iti-thus; na āha-does not say; yat-since; īśvaraḥ-able to give charity.

Those who are too self-interested beg something from others, not knowing of others' pain. But if the beggar knew the difficulty of the giver, he would not ask for anything. Similarly, he who is able to give charity does not know the beggar's difficulty, for otherwise he would not refuse to give the beggar anything he might want as charity.

This verse describes two people-one who gives charity and one who begs for it. A beggar should not ask charity from a person who is in difficulty. Similarly, one who is able to give charity should not deny a beggar. These are the moral instructions of the śāstra. Cāṇakya Paṇḍita says, san-nimitte varaṁ tyāgo vināśe niyate sati: everything within this material world will be destroyed, and therefore one should use everything for good purposes. If one is advanced in knowledge, he must always be prepared to sacrifice anything for a better cause. At the present moment the entire world is in a dangerous position under the spell of a godless civilization. The Kṛṣṇa consciousness movement needs many exalted, learned persons who will sacrifice their lives to revive God consciousness throughout the world. We therefore invite all men and women advanced in knowledge to join the Kṛṣṇa consciousness movement and sacrifice their lives for the great cause of reviving the God consciousness of human society.

TEXT 7

śrī-ṛṣir uvāca

dharmaṁ vaḥ śrotu-kāmena

yūyaṁ me pratyudāhṛtāḥ

eṣa vaḥ priyam ātmānaṁ

tyajantaṁ santyajāmy aham

SYNONYMS

śrī-ṛṣiḥ uvāca-the great saint Dadhīci said; dharmam-the principles of religion; vaḥ-from you; śrotu-kāmena-by the desire to hear; yūyam-you; me-by me; pratyudāhṛtāḥ-replied to the contrary; eṣaḥ-this; vaḥ-for you; priyam-dear; ātmānam-body; tyajantam-leaving me anyway, today or tomorrow; santyajāmi-give up; aham-I.

The great sage Dadhīci said: Just to hear from you about religious principles, I refused to offer my body at your request. Now, although my body is extremely dear to me, I must give it up for your better purposes since I know that it will leave me today or tomorrow.

TEXT 8

yo 'dhruveṇātmanā nāthā

na dharmaṁ na yaśaḥ pumān

īheta bhūta-dayayā

sa śocyaḥ sthāvarair api

SYNONYMS

yaḥ-anyone who; adhruveṇa-impermanent; ātmanā-by the body; nāthāḥ-O lords; na-not; dharmam-religious principles; na-not; yaśaḥ-fame; pumān-a person; īheta-endeavors for; bhūta-dayayā-by mercy for the living beings; saḥ-that person; śocyaḥ-pitiable; sthāvaraiḥ-by the immobile creatures; api-even.

O demigods, one who has no compassion for humanity in its suffering and does not sacrifice his impermanent body for the higher causes of religious principles or eternal glory is certainly pitied even by the immovable beings.

In this regard, a very exalted example was set by Lord Śrī Caitanya Mahāprabhu and the six Gosvāmīs of Vṛndāvana. Concerning Śrī Caitanya Mahāprabhu it is said in Śrīmad-Bhāgavatam (11.5.34):

tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam

"We offer our respectful obeisances unto the lotus feet of the Lord. upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy." To accept sannyāsa means to commit civil suicide. but sannyāsa is compulsory, at least for every brāhmaṇa, every first-class human being. Śrī Caitanya Mahāprabhu had a very young and beautiful wife and a very affectionate mother. Indeed, the affectionate dealings of His family members were so pleasing that even the demigods could not expect such happiness at home. Nevertheless, for the deliverance of all the fallen souls of the world, Śrī Caitanya Mahāprabhu took sannyāsa and left home when He was only twenty-four years old. He lived a very strict life as a sannyāsī, refusing all bodily comforts. Similarly, His disciples the six Gosvāmīs were ministers who held exalted positions in society, but they also left everything to join the movement of Śrī Caitanya Mahāprabhu. Śrīnivāsa Ācārya says:

tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat
bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau

These Gosvāmīs left their very comfortable lives as ministers. Zamindars and learned scholars and joined Śrī Caitanya Mahāprabhu's movement, just to show mercy to the fallen souls of the world (dīna-gaṇeśakau karuṇayā). Accepting very humble lives as mendicants, wearing no more than loincloths and torn quilts (kaupīna-kantha). they lived in Vṛndāvana and followed Śrī Caitanya Mahāprabhu's order to excavate Vṛndāvana's lost glories.

Similarly. everyone else with a materially comfortable condition in this world should join the Kṛṣṇa consciousness movement to elevate the fallen souls. The words bhūta-dayayā, māyā-mṛgaṁ dayitayepsitam and dīna-gaṇeśakau karuṇayā all convey the same sense. These are very significant words for those interested in elevating human society to a proper understanding of life. One should join the Kṛṣṇa consciousness movement, following the examples of such great personalities as Śrī Caitanya Mahāprabhu, the six Gosvāmīs and, before them, the great sage Dadhīci. Instead of wasting one's life for temporary bodily comforts. one should always be prepared to give up one's life for better causes. After all, the body will be destroyed. Therefore one should sacrifice it for the glory of distributing religious principles throughout the world.

TEXT 9

etāvān avyayo dharmaḥ

puṇya-ślokair upāsitaḥ

yo bhūta-śoka-harṣābhyām

ātmā śocati hṛṣyati

SYNONYMS

etāvān-this much; avyayaḥ-imperishable; dharmaḥ-religious principle; puṇya-ślokaiḥ-by famous persons who are celebrated as pious; upāsitaḥ-recognized; yaḥ-which; bhūta-of the living beings; śoka-by the distress; harṣābhyām-and by the happiness; ātmā-the mind; śocati-laments; hṛṣyati-feels happiness.

If one is unhappy to see the distress of other living beings and happy to see their happiness, his religious principles are appreciated as imperishable by exalted persons who are considered pious and benevolent.

One generally follows different types of religious principles or performs various occupational duties according to the body given to him by the modes of material nature. In this verse, however, real religious principles are explained. Everyone should be unhappy to see others in distress and happy to see others happy. Ātmavat sarva-bhūteṣu: one should feel the happiness and distress of others as his own. It is on this basis that the Buddhist religious principle of nonviolence-ahiṁsaḥ parama-dharmaḥ-is established. We feel pain when someone disturbs us, and therefore we should not inflict pain upon other living beings. Lord Buddha's mission was to stop unnecessary animal killing, and therefore he preached that the greatest religious principle is nonviolence.

One cannot continue killing animals and at the same time be a religious man. That is the greatest hypocrisy. Jesus Christ said, "Do not kill," but hypocrites nevertheless maintain thousands of slaughterhouses while posing as Christians. Such hypocrisy is condemned in this verse. One should be happy to see others happy, and one should be unhappy to see others unhappy. This is the principle to be followed. Unfortunately, at the present moment so-called philanthropists and humanitarians advocate the happiness of humanity at the cost of the lives of poor animals. That is not recommended herein. This verse clearly says that one should be compassionate to all living entities. Regardless of whether human. animal, tree or plant, all living entities are sons of the Supreme Personality of Godhead. Lord Kṛṣṇa says in Bhagavad-gītā (14.4):

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." The different forms of these living entities are only their external dresses. Every living being is actually a spirit soul, a part and parcel of God. Therefore one should not favor only one kind of living being. A Vaiṣṇava sees all living entities as part and parcel of God. As the Lord says in Bhagavad-gītā (5.18 and 18.54):

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]."

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
[Bg. 18.54]

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." A Vaiṣṇava, therefore, is truly a perfect person because he laments to see others unhappy and feels joy at seeing others happy. A Vaiṣṇava is para-duḥkha-duḥkhī; he is always unhappy to see the conditioned souls in an unhappy state of materialism. Therefore a Vaiṣṇava is always busy preaching Kṛṣṇa consciousness throughout the world.

TEXT 10

aho dainyam aho kaṣṭaṁ

pārakyaiḥ kṣaṇa-bhaṅguraiḥ

yan nopakuryād asvārthair

martyaḥ sva-jñāti-vigrahaiḥ

SYNONYMS

aho-alas; dainyam-a miserable condition; aho-alas; kaṣṭam-simply tribulation; pārakyaiḥ-which after death are eatable by dogs and jackals; kṣaṇa-bhaṅguraiḥ-perishable at any moment; yat-because; na-not; upakuryāt-would help; a-sva-arthaiḥ-not meant for self-interest; martyaḥ-a living entity destined to die; sva-with his wealth; jñāti-relatives and friends; vigrahaiḥ-and his body.

This body, which is eatable by jackals and dogs after death, does not actually do any good for me, the spirit soul. It is usable only for a short time and may perish at any moment. The body and its possessions, its riches and relatives, must all be engaged for the benefit of others, or else they will be sources of tribulation and misery.

Similar advice is also given in Śrīmad-Bhāgavatam (10.22.35):

etāvaj janma-sāphalyaṁ
dehinām iha dehiṣu
prāṇair arthair dhiyā vācā
śreya-ācaraṇaṁ sadā

"It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words." This is the mission of life. One's own body and the bodies of his friends and relatives, as well as one's own riches and everything else one has, should be engaged for the benefit of others. This is the mission of Śrī Caitanya Mahāprabhu. As stated in Caitanya-caritāmṛta (Ādi 9.41):

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

"One who has taken birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.

The word upakuryāt means para-upakāra, helping others. Of course, in human society there are many institutions to help others, but because philanthropists do not know how to help others, their propensity for philanthropy is ineffectual. They do not know the ultimate goal of life (śreya ācaraṇam), which is to please the Supreme Lord. If all philanthropic and humanitarian activities were directed toward achieving the ultimate goal of life-to please the Supreme Personality of Godhead-they would all be perfect. Humanitarian work without Kṛṣṇa is nothing. Kṛṣṇa must be brought to the center of all our activities; otherwise no activity will have value.

TEXT 11

śrī-bādarāyaṇir uvāca

evaṁ kṛta-vyavasito

dadhyaṅṅ ātharvaṇas tanum

pare bhagavati brahmaṇy

ātmānaṁ sannayañ jahau

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; kṛta-vyavasitaḥ-making certain of what to do (in giving his body to the demigods); dadhyaṅ-Dadhīci Muni; ātharvaṇaḥ-the son of Atharvā; tanum-his body; pare-to the Supreme; bhagavati-Personality of Godhead; brahmaṇi-the Supreme Brahman; ātmānam-himself. the spirit soul; sannayan-offering; jahau-gave up.

Śrī Śukadeva Gosvāmī said: Dadhīci Muni, the son of Atharvā, thus resolved to give his body to the service of the demigods. He placed himself, the spirit soul, at the lotus feet of the Supreme Personality of Godhead and in this way gave up his gross material body made of five elements.

As indicated by the words pare bhagavati brahmaṇy ātmānaṁ sannayan, Dadhīci placed himself, as spirit soul, at the lotus feet of the Supreme Personality of Godhead. In this regard, one may refer to the incident of Dhṛtarāṣṭra's leaving his body, as described in the First Canto of Śrīmad-Bhāgavatam (1.13.55). Dhṛtarāṣṭra analytically divided his gross material body into the five different elements of which it was made-earth, water, fire, air and ether-and distributed them to the different reservoirs of these elements; in other words, he merged these five elements into the original mahat-tattva. By identifying his material conception of life, he gradually separated his spirit soul from material connections and placed himself at the lotus feet of the Supreme Personality of Godhead. The example given in this connection is that when an earthen pot is broken, the small portion of the sky within the pot is united with the large sky outside the pot. Māyāvādī philosophers misunderstand this description of Śrīmad-Bhāgavatam. Therefore Śrī Rāmānuja Svāmī, in his book Vedānta-tattva-sāra, has described that this merging of the soul means that after separating himself from the material body made of eight elements-earth, water, fire, air, ether, false ego, mind and intelligence-the individual soul engages himself in devotional service to the Supreme Personality of Godhead in His eternal form (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam [Bs. 5.1]). The material cause of the material elements absorbs the material body, and the spiritual soul assumes its original position. As described by Śrī Caitanya Mahāprabhu, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] the constitutional position of the living entity is that he is the eternal servant of Kṛṣṇa. When one overcomes the material body through cultivation of spiritual knowledge and devotional service, one can revive his own position and thus engage in the service of the Lord.

TEXT 12

yatākṣāsu-mano-buddhis

tattva-dṛg dhvasta-bandhanaḥ

āsthitaḥ paramaṁ yogaṁ

na dehaṁ bubudhe gatam

SYNONYMS

yata-controlled; akṣa-senses; asu-the life air; manaḥ-the mind; buddhiḥ-intelligence; tattva-dṛk-one who knows the tattvas, the material and spiritual energies; dhvasta-bandhanaḥ-liberated from bondage; āsthitaḥ-being situated in; paramam-the supreme; yogam-absorption, trance; na-not; deham-the material body; bubudhe-perceived; gatam-left.

Dadhīci Muni controlled his senses, life force, mind and intelligence and became absorbed in trance. Thus he cut all his material bonds. He could not perceive how his material body became separated from his self.

The Lord says in Bhagavad-gītā (8.5):

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

"Whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt." Of course, one must practice before one is overcome by death, but the perfect yogī, namely the devotee, dies in trance, thinking of Kṛṣṇa. He does not feel his material body being separated from his soul; the soul is immediately transferred to the spiritual world. Tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] the soul does not enter the womb of a material mother again. but is transferred back home, back to Godhead. This yoga, bhakti-yoga, is the highest yoga system, as explained by the Lord Himself in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith. worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The bhakti-yogī always thinks of Kṛṣṇa, and therefore at the time of death he can very easily transfer himself to Kṛṣṇaloka, without even perceiving the pains of death.

TEXTS 13–14

athendro vajram udyamya

nirmitaṁ viśvakarmaṇā

muneḥ śaktibhir utsikto

bhagavat-tejasānvitaḥ

vṛto deva-gaṇaiḥ sarvair

gajendropary aśobhata

stūyamāno muni-gaṇais

trailokyaṁ harṣayann iva

SYNONYMS

atha-thereafter; indraḥ-the King of heaven; vajram-the thunderbolt; udyamya-firmly taking up; nirmitam-manufactured; viśvakarmaṇā-by Viśvakarmā; muneḥ-of the great sage, Dadhīci; śaktibhiḥ-by the power; utsiktaḥ-saturated; bhagavat-of the Supreme Personality of Godhead; tejasā-with spiritual power; anvitaḥ-endowed; vṛtaḥ-encircled; deva-gaṇaiḥ-by the other demigods; sarvaiḥ-all; gajendra-of his elephant carrier; upari-upon the back; aśobhata-shone; stūyamānaḥ-being offered prayers; muni-gaṇaiḥ-by the saintly persons; trai-lokyam-to the three worlds; harṣayan-causing pleasure; iva-as it were.

Thereafter, King Indra very firmly took up the thunderbolt manufactured by Viśvakarmā from the bones of Dadhīci. Charged with the exalted power of Dadhīci Muni and enlightened by the power of the Supreme Personality of Godhead, Indra rode on the back of his carrier, Airāvata, surrounded by all the demigods, while all the great sages offered him praise. Thus he shone very beautifully, pleasing the three worlds as he rode off to kill Vṛtrāsura.

TEXT 15

vṛtram abhyadravac chatrum

asurānīka-yūthapaiḥ

paryastam ojasā rājan

kruddho rudra ivāntakam

SYNONYMS

vṛtram-Vṛtrāsura; abhyadravat-attacked; śatrum-the enemy; asura-anīka-yūthapaiḥ-by the commanders or captains of the soldiers of the asuras; paryastam-surrounded; ojasā-with great force; rājan-O King; kruddhaḥ-being angry; rudraḥ-an incarnation of Lord Śiva; iva-like; antakam-Antaka, or Yamarāja.

My dear King Parīkṣit, as Rudra, being very angry at Antaka [Yamarāja] had formerly run toward Antaka to kill him, Indra angrily and with great force attacked Vṛtrāsura, who was surrounded by the leaders of the demoniac armies.

TEXT 16

tataḥ surāṇām asurai

raṇaḥ parama-dāruṇaḥ

tretā-mukhe narmadāyām

abhavat prathame yuge

SYNONYMS

tataḥ-thereafter; surāṇām-of the demigods; asuraiḥ-with the demons; raṇaḥ-a great battle; parama-dāruṇaḥ-very fearful; tretā-mukhe-in the beginning of Tretā-yuga; narmadāyām-on the bank of the River Narmadā; abhavat-took place; prathame-in the first; yuge-millennium.

Thereafter, at the end of Satya-yuga and the beginning of Tretā-yuga, a fierce battle took place between the demigods and the demons on the bank of the Narmadā.

Herein the Narmadā does not mean the Narmadā River in India. The five sacred rivers in India-Gaṅgā, Yamunā, Narmadā, Kāverī and Kṛṣṇā-are all celestial. Like the Ganges River, the Narmadā River also flows in the higher planetary systems. The battle between the demigods and the demons took place in the higher planets.

The words prathame yuge mean "in the beginning of the first millennium," that is to say, in the beginning of the Vaivasvata manvantara. In one day of Brahmā there are fourteen Manus, who each live for seventy-one millenniums. The four yugas-Satya, Tretā, Dvāpara and Kali-constitute one millennium. We are presently in the manvantara of Vaivasvata Manu, who is mentioned in Bhagavad-gītā (imaṁ vivasvate yogaṁ proktavān aham avyayam/ vivasvān manave prāha [Bg. 4.1]). We are now in the twenty-eighth millennium of Vaivasvata Manu, but this fight took place in the beginning of Vaivasvata Manu's first millennium. One can historically calculate how long ago the battle took place. Since each millennium consists of 4,300,000 years and we are now in the twenty-eighth millennium, some 120,400,000 years have passed since the battle took place on the bank of the River Narmadā.

TEXTS 17–18

rudrair vasubhir ādityair

aśvibhyāṁ pitṛ-vahnibhiḥ

marudbhir ṛbhubhiḥ sādhyair

viśvedevair marut-patim

dṛṣṭvā vajra-dharaṁ śakraṁ

rocamānaṁ svayā śriyā

nāmṛṣyann asurā rājan

mṛdhe vṛtra-puraḥsarāḥ

SYNONYMS

rudraiḥ-by the Rudras; vasubhiḥ-by the Vasus; ādityaiḥ-by the Ādityas; aśvibhyām-by the Aśvinī-kumāras; pitṛ-by the Pitās; vahnibhiḥ-and the Vahnis; marudbhiḥ-by the Maruts; ṛbhubhiḥ-by the Ṛbhus; sādhyaiḥ-by the Sādhyas; viśve-devaiḥ-by the Viśvadevas; marut-patim-Indra, the heavenly King; dṛṣṭvā-seeing; vajra-dharam-bearing the thunderbolt; śakram-another name of Indra; rocamānam-shining; svayā-by his own; śriyā-opulence; na-not; amṛṣyan-tolerated; asurāḥ-all the demons; rājan-O King; mṛdhe-in the fight; vṛtra-puraḥsarāḥ-headed by Vṛtrāsura.

O King, when all the asuras came onto the battlefield, headed by Vṛtrāsura, they saw King Indra carrying the thunderbolt and surrounded by the Rudras, Vasus, Ādityas, Aśvinī-kumāras, Pitās, Vahnis, Maruts, Ṛbhus, Sādhyas and Viśvadevas. Surrounded by his company, Indra shone so brightly that his effulgence was intolerable to the demons.

TEXTS 19–22

namuciḥ śambaro 'narvā

dvimūrdhā ṛṣabho 'suraḥ

hayagrīvaḥ śaṅkuśirā

vipracittir ayomukhaḥ

pulomā vṛṣaparvā ca

prahetir hetir utkalaḥ

daiteyā dānavā yakṣā

rakṣāṁsi ca sahasraśaḥ

sumāli-māli-pramukhāḥ

kārtasvara-paricchadāḥ

pratiṣidhyendra-senāgraṁ

mṛtyor api durāsadam

abhyardayann asambhrāntāḥ

siṁha-nādena durmadāḥ

gadābhiḥ parighair bāṇaiḥ

prāsa-mudgara-tomaraiḥ

SYNONYMS

namuciḥ-Namuci; śambaraḥ-Śambara; anarvā-Anarvā; dvimūrdhā-Dvimūrdhā; ṛṣabhaḥ-Ṛṣabha; asuraḥ-Asura; hayagrīvaḥ-Hayagrīva; śaṅkuśirāḥ-Śaṅkuśirā; vipracittiḥ-Vipracitti; ayomukhaḥ-Ayomukha; pulomā-Pulomā; vṛṣaparvā-Vṛṣaparvā; ca-also; prahetiḥ-Praheti; hetiḥ-Heti; utkalaḥ-Utkala; daiteyāḥ-the Daityas; dānavāḥ-the Dānavas; yakṣāḥ-the Yakṣas; rakṣāṁsi-the Rākṣasas; ca-and; sahasraśaḥ-by the thousands; sumāli-māli-pramukhāḥ-others, headed by Sumāli and Māli; kārtasvara-of gold; paricchadāḥ-dressed in ornaments; pratiṣidhya-keeping back; indra-senā-agram-the front of Indra's army; mṛtyoḥ-for death; api-even; durāsadam-difficult to approach; abhyardayan-harassed; asambhrāntāḥ-without fear; siṁha-nādena-with a sound like a lion; durmadāḥ-furious; gadābhiḥ-with clubs; parighaiḥ-with iron-studded bludgeons; bāṇaiḥ-with arrows; prāsa-mudgara-tomaraiḥ-with barbed missiles, mallets and lances.

Many hundreds and thousands of demons, demi-demons, Yakṣas, Rākṣasas [man-eaters] and others, headed by Sumāli and Māli, resisted the armies of King Indra, which even death personified cannot easily overcome. Among the demons were Namuci, Śambara, Anarvā, Dvimūrdhā, Ṛṣabha, Asura, Hayagrīva, Śaṅkuśirā, Vipracitti, Ayomukha, Pulomā, Vṛṣaparvā, Praheti, Heti and Utkala. Roaring tumultuously and fearlessly like lions, these invincible demons, all dressed in golden ornaments, gave pain to the demigods with weapons like clubs, bludgeons, arrows, barbed darts, mallets and lances.

TEXT 23

śūlaiḥ paraśvadhaiḥ khaḍgaiḥ

śataghnībhir bhuśuṇḍibhiḥ

sarvato 'vākiran śastrair

astraiś ca vibudharṣabhān

SYNONYMS

śūlaiḥ-by spears; paraśvadhaiḥ-by axes; khaḍgaiḥ-by swords; śataghnībhiḥ-by śataghnīs; bhuśuṇḍibhiḥ-by bhuśuṇḍis; sarvataḥ-all around; avākiran-scattered; śastraiḥ-with weapons; astraiḥ-with arrows; ca-and; vibudha-ṛṣabhān-the chiefs of the demigods.

Armed with lances, tridents, axes, swords and other weapons like śataghnīs and bhuśuṇḍis, the demons attacked from different directions and scattered all the chiefs of the demigod armies.

TEXT 24

na te 'dṛśyanta sañchannāḥ

śara-jālaiḥ samantataḥ

puṅkhānupuṅkha-patitair

jyotīṁṣīva nabho-ghanaiḥ

SYNONYMS

na-not; te-they (the demigods); adṛśyanta-were seen; sañchannāḥ-being completely covered; śara-jālaiḥ-by networks of arrows; samantataḥ-all around; puṅkha-anupuṅkha-one arrow after another; patitaiḥ-falling; jyotīṁṣi iva-like the stars in the sky; nabhaḥ-ghanaiḥ-by the dense clouds.

As the stars in the sky cannot be seen when covered by dense clouds, the demigods, being completely covered by networks of arrows falling upon them one after another, could not be seen.

TEXT 25

na te śastrāstra-varṣaughā

hy āseduḥ sura-sainikān

chinnāḥ siddha-pathe devair

laghu-hastaiḥ sahasradhā

SYNONYMS

na-not; te-those; śastra-astra-varṣa-oghāḥ-showers of arrows and other weapons; hi-indeed; āseduḥ-reached; sura-sainikān-the armies of the demigods; chinnāḥ-cut; siddha-pathe-in the sky; devaiḥ-by the demigods; laghu-hastaiḥ-quick-handed; sahasradhā-into thousands of pieces.

The showers of various weapons and arrows released to kill the soldiers of the demigods did not reach them because the demigods, acting quickly, cut the weapons into thousands of pieces in the sky.

TEXT 26

atha kṣīṇāstra-śastraughā

giri-śṛṅga-drumopalaiḥ

abhyavarṣan sura-balaṁ

cicchidus tāṁś ca pūrvavat

SYNONYMS

atha-thereupon; kṣīṇa-being reduced; astra-of the arrows released by mantras; śastra-and weapons; oghāḥ-the multitudes; giri-of mountains; śṛṅga-with the peaks; druma-with trees; upalaiḥ-and with stones; abhyavarṣan-showered; sura-balam-the soldiers of the demigods; cicchiduḥ-broke to pieces; tān-them; ca-and; pūrva-vat-as before.

As their weapons and mantras decreased, the demons began showering mountain peaks, trees and stones upon the demigod soldiers, but the demigods were so powerful and expert that they nullified all these weapons by breaking them to pieces in the sky as before.

TEXT 27

tān akṣatān svastimato niśāmya

śastrāstra-pūgair atha vṛtra-nāthāḥ

drumair dṛṣadbhir vividhādri-śṛṅgair

avikṣatāṁs tatrasur indra-sainikān

SYNONYMS

tān-them (the soldiers of the demigods); akṣatān-not injured; svasti-mataḥ-being very healthy; niśāmya-seeing; śastra-astra-pūgaiḥ-by the bunches of weapons and mantras; atha-thereupon; vṛtra-nāthāḥ-the soldiers led by Vṛtrāsura; drumaiḥ-by the trees; dṛṣadbhiḥ-by the stones; vividha-various; adri-of mountain s; śṛṅgaiḥ-by the peaks; avikṣatān-not injured; tatrasuḥ-became afraid; indra-sainikān-the soldiers of King Indra.

When the soldiers of the demons, commanded by Vṛtrāsura, saw that the soldiers of King Indra were quite well, having not been injured at all by their volleys of weapons, not even by the trees, stones and mountain peaks, the demons were very much afraid.

TEXT 28

sarve prayāsā abhavan vimoghāḥ

kṛtāḥ kṛtā deva-gaṇeṣu daityaiḥ

kṛṣṇānukūleṣu yathā mahatsu

kṣudraiḥ prayuktā ūṣatī rūkṣa-vācaḥ

SYNONYMS

sarve-all; prayāsāḥ-endeavors; abhavan-were; vimoghāḥ-futile; kṛtāḥ-performed; kṛtāḥ-again performed; deva-gaṇeṣu-unto the demigods; daityaiḥ-by the demons; kṛṣṇa-anukūleṣu-who were always protected by Kṛṣṇa; yathā-just as; mahatsu-unto the Vaiṣṇavas; kṣudraiḥ-by insignificant persons; prayuktāḥ-used; ūṣatīḥ-unfavorable; rūkṣa-rough; vācaḥ-words.

When insignificant persons use rough words to cast false, angry accusations against saintly persons, their fruitless words do not disturb the great personalities. Similarly, all the efforts of the demons against the demigods, who were favorably situated under the protection of Kṛṣṇa, were futile.

There is a Bengali saying that if a vulture curses a cow to die, the curse will not be effective. Similarly, accusations made by demoniac persons against devotees of Kṛṣṇa cannot have any effect. The demigods are devotees of Lord Kṛṣṇa, and therefore the curses of the demons were futile.

TEXT 29

te sva-prayāsaṁ vitathaṁ nirīkṣya

harāv abhaktā hata-yuddha-darpāḥ

palāyanāyāji-mukhe visṛjya

patiṁ manas te dadhur ātta-sārāḥ

SYNONYMS

te-they (the demons); sva-prayāsam-their own endeavors; vitatham-fruitless; nirīkṣya-seeing; harau abhaktāḥ-the asuras, those who are not devotees of the Supreme Personality of Godhead; hata-defeated; yuddha-darpāḥ-their pride in fighting; palāyanāya-for leaving the battlefield; āji-mukhe-in the very beginning of the battle; visṛjya-leaving aside; patim-their commander, Vṛtrāsura; manaḥ-their minds; te-all of them; dadhuḥ-gave; ātta-sārāḥ-whose prowess was taken away.

The asuras, who are never devotees of Lord Kṛṣṇa, the Supreme Personality of Godhead, lost their pride in fighting when they found all their endeavors futile. Leaving aside their leader even in the very beginning of the fight, they decided to flee because all their prowess had been taken away by the enemy.

TEXT 30

vṛtro 'surāṁs tān anugān manasvī

pradhāvataḥ prekṣya babhāṣa etat

palāyitaṁ prekṣya balaṁ ca bhagnaṁ

bhayena tīvreṇa vihasya vīraḥ

SYNONYMS

vṛtraḥ-Vṛtrāsura, the commander of the demons; asurān-all the demons; tān-them; anugān-his followers; manasvī-the great-minded; pradhāvataḥ-fleeing; prekṣya-observing; babhāṣa-spoke; etat-this; palāyitam-fleeing; prekṣya-seeing; balam-army; ca-and; bhagnam-broken; bhayena-out of fear; tīvreṇa-intense; vihasya-smiling; vīraḥ-the great hero.

Seeing his army broken and all the asuras, even those known as great heroes, fleeing the battlefield out of intense fear, Vṛtrāsura, who was truly a great-minded hero, smiled and spoke the following words.

TEXT 31

kālopapannāṁ rucirāṁ manasvināṁ

jagāda vācaṁ puruṣa-pravīraḥ

he vipracitte namuce puloman

mayānarvañ chambara me śṛṇudhvam

SYNONYMS

kāla-upapannām-suitable to the time and circumstances; rucirām-very beautiful; manasvinām-to the great, deep-minded personalities; jagāda-spoke; vācam-words; puruṣa-pravīraḥ-the hero among heroes, Vṛtrāsura; he-O; vipracitte-Vipracitti; namuce-O Namuci; puloman-O Pulomā; maya-O Maya; anarvan-O Anarvā; śambara-O Śambara; me-from me; śṛṇudhvam-please hear.

According to his position and the time and circumstances, Vṛtrāsura, the hero among heroes, spoke words that were much to be appreciated by thoughtful men. He called to the heroes of the demons, "O Vipracitti! O Namuci! O Pulomā! O Maya, Anarvā and Śambara! Please hear me and do not flee."

TEXT 32

jātasya mṛtyur dhruva eva sarvataḥ

pratikriyā yasya na ceha kḷptā

loko yaśaś cātha tato yadi hy amuṁ

ko nāma mṛtyuṁ na vṛṇīta yuktam

SYNONYMS

jātasya-of one who has taken birth (all living beings); mṛtyuḥ-death; dhruvaḥ-inevitable; eva-indeed; sarvataḥ-everywhere in the universe; pratikriyā-counteraction; yasya-of which; na-not; ca-also; iha-in this material world; kḷptā-devised; lokaḥ-promotion to higher planets; yaśaḥ-reputation and glory; ca-and; atha-then; tataḥ-from that; yadi-if; hi-indeed; amum-that; kaḥ-who; nāma-indeed; mṛtyum-death; na-not; vṛṇīta-would accept; yuktam-suitable.

Vṛtrāsura said: All living entities who have taken birth in this material world must die. Surely, no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it. Under the circumstances, death being inevitable, if one can gain promotion to the higher planetary systems and be always celebrated here by dying a suitable death, what man will not accept such a glorious death?

If by dying one can be elevated to the higher planetary systems and be ever-famous after his death, who is so foolish that he will refuse such a glorious death? Similar advice was also given by Kṛṣṇa to Arjuna. "My dear Arjuna," the Lord said, "do not desist from fighting. If you gain victory in the fight, you will enjoy a kingdom, and even if you die you will be elevated to the heavenly planets." Everyone should be ready to die while performing glorious deeds. A glorious person is not meant to meet death like cats and dogs.

TEXT 33

dvau sammatāv iha mṛtyū durāpau

yad brahma-sandhāraṇayā jitāsuḥ

kalevaraṁ yoga-rato vijahyād

yad agraṇīr vīra-śaye 'nivṛttaḥ

SYNONYMS

dvau-two; sammatau-approved (by śāstra and great personalities); iha-in this world; mṛtyū-deaths; durāpau-extremely rare; yat-which; brahma-sandhāraṇayā-with concentration on Brahman, Paramātmā or Parabrahma, Kṛṣṇa; jita-asuḥ-controlling the mind and senses; kalevaram-the body; yoga-rataḥ-being engaged in the performance of yoga; vijahyāt-one may leave; yat-which; agraṇīḥ-taking the lead; vīra-śaye-on the battlefield; anivṛttaḥ-not turning back.

There are two ways to meet a glorious death, and both are very rare. One is to die after performing mystic yoga, especially bhakti-yoga, by which one can control the mind and living force and die absorbed in thought of the Supreme Personality of Godhead. The second is to die on the battlefield, leading the army and never showing one's back. These two kinds of death are recommended in the śāstra as glorious.

Thus end the Bhaktivedanta purports of the Sixth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between the Demigods and Vṛtrāsura."

Chapter Eleven

The Transcendental Qualities of Vṛtrāsura

This chapter describes Vṛtrāsura's great qualities. When the prominent commanders of the demons fled, not hearing Vṛtrāsura's advice. Vṛtrāsura condemned them all as cowards. Speaking very bravely, he stood alone to face the demigods. When the demigods saw Vṛtrāsura's attitude, they were so afraid that they practically fainted, and Vṛtrāsura began trampling them down. Unable to tolerate this, Indra, the King of the demigods, threw his club at Vṛtrāsura, but Vṛtrāsura was such a great hero that he easily caught the club with his left hand and used it to beat Indra's elephant. Struck by the blow of Vṛtrāsura, the elephant was pushed back fourteen yards and fell, with Indra on its back.

King Indra had first accepted Viśvarūpa as his priest and thereafter killed him. Reminding Indra of his heinous activities, Vṛtrāsura said, "If one is a devotee of the Supreme Personality of Godhead, Lord Viṣṇu, and depends on Lord Viṣṇu in every respect, then victory, opulence and peace of mind are all inevitably available. Such a person has nothing for which to aspire in the three worlds. The Supreme Lord is so kind that He especially favors such a devotee by not giving him opulence that will hamper his devotional service. Therefore I wish to give up everything for the service of the Lord. I wish always to chant the glories of the Lord and engage in His service. Let me become unattached to my worldly family and make friendships with the devotees of the Lord. I do not desire to be promoted to the higher planetary systems, even to Dhruvaloka or Brahmaloka, nor do I desire an unconquerable position within this material world. I have no need for such things."

TEXT 1

śrī-śuka uvāca

ta evaṁ śaṁsato dharmaṁ

vacaḥ patyur acetasaḥ

naivāgṛhṇanta sambhrāntāḥ

palāyana-parā nṛpa

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-they; evam-thus; śaṁsataḥ-praising; dharmam-the principles of religion; vacaḥ-the words; patyuḥ-of their master; acetasaḥ-their minds being very disturbed; na-not; eva-indeed; agṛhṇanta-accepted; sambhrāntāḥ-fearful; palāyana-parāḥ-intent upon fleeing; nṛpa-O King.

Śrī Śukadeva Gosvāmī said: O King, Vṛtrāsura, the commander in chief of the demons, advised his lieutenants in the principles of religion, but the cowardly demoniac commanders, intent upon fleeing the battlefield, were so disturbed by fear that they could not accept his words.

TEXTS 2–3

viśīryamāṇāṁ pṛtanām

āsurīm asurarṣabhaḥ

kālānukūlais tridaśaiḥ

kālyamānām anāthavat

dṛṣṭvātapyata saṅkruddha

indra-śatrur amarṣitaḥ

tān nivāryaujasā rājan

nirbhartsyedam uvāca ha

SYNONYMS

viśīryamāṇām-being shattered; pṛtanām-the army; āsurīm-of the demons; asura-ṛṣabhaḥ-the best of the asuras, Vṛtrāsura; kāla-anukūlaiḥ-following the circumstances presented by time; tridaśaiḥ-by the demigods; kālyamānām-being chased; anātha-vat-as if no one were there to protect them; dṛṣṭvā-seeing; atapyata-felt pain; saṅkruddhaḥ-being very angry; indra-śatruḥ-Vṛtrāsura, the enemy of Indra; amarṣitaḥ-unable to tolerate; tān-them (the demigods); nivārya-blocking; ojasā-with great force; rājan-O King Parīkṣit; nirbhartsya-rebuking; idam-this; uvāca-said; ha-indeed.

O King Parīkṣit, the demigods, taking advantage of a favorable opportunity presented by time, attacked the army of the demons from the rear and began driving away the demoniac soldiers, scattering them here and there as if their army had no leader. Seeing the pitiable condition of his soldiers, Vṛtrāsura, the best of the asuras, who was called Indraśatru, the enemy of Indra, was very much aggrieved. Unable to tolerate such reverses, he stopped and forcefully rebuked the demigods, speaking the following words in an angry mood.

TEXT 4

kiṁ va uccaritair mātur

dhāvadbhiḥ pṛṣṭhato hataiḥ

na hi bhīta-vadhaḥ ślāghyo

na svargyaḥ śūra-māninām

SYNONYMS

kim-what is the benefit; vaḥ-for you; uccaritaiḥ-with those like the stool; mātuḥ-of the mother; dhāvadbhiḥ-running away; pṛṣṭhataḥ-from the back; hataiḥ-killed; na-not; hi-certainly; bhīta-vadhaḥ-the killing of a person who is afraid; ślāghyaḥ-glorious; na-nor; svargyaḥ-leading to the heavenly planets; śūra-māninām-of persons who consider themselves heroes.

O demigods, these demoniac soldiers have taken birth uselessly. Indeed, they have come from the bodies of their mothers exactly like stool. What is the benefit of killing such enemies from behind while they are running in fear? One who considers himself a hero should not kill an enemy who is afraid of losing his life. Such killing is never glorious, nor can it promote one to the heavenly planets.

Vṛtrāsura rebuked both the demigods and the demoniac soldiers because the demons were running in fear of their lives and the demigods were killing them from behind. The actions of both were abominable. When a fight takes place, the opposing parties must be prepared to fight like heroes. A hero never runs from the field of battle. He always fights face to face, determined to gain victory or lay down his life in the fight. That is heroic. Killing an enemy from behind is also inglorious. When an enemy turns his back and runs in fear of his life, he should not be killed. This is the etiquette of military science.

Vṛtrāsura insulted the demoniac soldiers by comparing them to the stool of their mothers. Both stool and a cowardly son come from the abdomen of the mother, and Vṛtrāsura said that there is no difference between them. A similar comparison was given by Tulasī dāsa, who commented that a son and urine both come from the same channel. In other words, semen and urine both come from the genitals, but semen produces a child whereas urine produces nothing. Therefore if a child is neither a hero nor a devotee, he is not a son but urine. Similarly, Cāṇakya Paṇḍita also says:

ko 'rthaḥ putreṇa jātena
yo na vidvān na dhārmikaḥ
kāṇena cakṣuṣā kiṁ vā
cakṣuḥ pīḍaiva kevalam

"What is the use of a son who is neither glorious nor devoted to the Lord? Such a son is like a blind eye, which simply gives pain but cannot help one see."

TEXT 5

yadi vaḥ pradhane śraddhā

sāraṁ vā kṣullakā hṛdi

agre tiṣṭhata mātraṁ me

na ced grāmya-sukhe spṛhā

SYNONYMS

yadi-if; vaḥ-of you; pradhane-in battle; śraddhā-faith; sāram-patience; vā-or; kṣullakāḥ-O insignificant ones; hṛdi-in the core of the heart; agre-in front; tiṣṭhata-just stand; mātram-for a moment; me-of me; na-not; cet-if; grāmya-sukhe-in sense gratification; spṛhā-desire.

O insignificant demigods, if you truly have faith in your heroism, if you have patience in the cores of your hearts and if you are not ambitious for sense gratification, please stand before me for a moment.

Rebuking the demigods, Vṛtrāsura challenged, "O demigods, if you are actually heroes, stand before me now and try to show your prowess. If you do not wish to fight, if you are afraid of losing your lives, I shall not kill you, for unlike you, I am not so evil minded as to kill persons who are neither heroic nor willing to fight. If you have faith in your heroism, please stand before me."

TEXT 6

evaṁ sura-gaṇān kruddho

bhīṣayan vapuṣā ripūn

vyanadat sumahā-prāṇo

yena lokā vicetasaḥ

SYNONYMS

evam-thus; sura-gaṇān-the demigods; kruddhaḥ-being very angry; bhīṣayan-terrifying; vapuṣā-by his body; ripūn-his enemies; vyanadat-roared; su-mahā-prāṇaḥ-the most powerful Vṛtrāsura; yena-by which; lokāḥ-all people; vicetasaḥ-unconscious.

Śukadeva Gosvāmī said: Vṛtrāsura, the angry and most powerful hero, terrified the demigods with his stout and strongly built body. When he roared with a resounding voice, nearly all living entities fainted.

TEXT 7

tena deva-gaṇāḥ sarve

vṛtra-visphoṭanena vai

nipetur mūrcchitā bhūmau

yathaivāśaninā hatāḥ

SYNONYMS

tena-by that; deva-gaṇāḥ-the demigods; sarve-all; vṛtra-visphoṭanena-the tumultuous sound of Vṛtrāsura; vai-indeed; nipetuḥ-fell; mūrcchitāḥ-fainted; bhūmau-on the ground; yathā-just as if; eva-indeed; aśaninā-by a thunderbolt; hatāḥ-struck.

When all the demigods heard Vṛtrāsura's tumultuous roar, which resembled that of a lion, they fainted and fell to the ground as if struck by thunderbolts.

TEXT 8

mamarda padbhyāṁ sura-sainyam āturaṁ

nimīlitākṣaṁ raṇa-raṅga-durmadaḥ

gāṁ kampayann udyata-śūla ojasā

nālaṁ vanaṁ yūtha-patir yathonmadaḥ

SYNONYMS

mamarda-trampled; padbhyām-by his feet; sura-sainyam-the army of the demigods; āturam-who were very afraid; nimīlita-akṣam-closing their eyes; raṇa-raṅga-durmadaḥ-arrogant on the battlefield; gām-the surface of the globe; kampayan-causing to tremble; udyata-śūlaḥ-taking up his trident; ojasā-with his strength; nālam-of hollow bamboo sticks; vanam-a forest; yūtha-patiḥ-an elephant; yathā-just as; unmadaḥ-maddened.

As the demigods closed their eyes in fear, Vṛtrāsura, taking up his trident and making the earth tremble with his great strength, trampled the demigods beneath his feet on the battlefield the way a mad elephant tramples hollow bamboos in the forest.

TEXT 9

vilokya taṁ vajra-dharo 'tyamarṣitaḥ

sva-śatrave 'bhidravate mahā-gadām

cikṣepa tām āpatatīṁ suduḥsahāṁ

jagrāha vāmena kareṇa līlayā

SYNONYMS

vilokya-seeing; tam-him (Vṛtrāsura); vajra-dharaḥ-the carrier of the thunderbolt (King Indra); ati-very much; amarṣitaḥ-intolerant; sva-his own; śatrave-toward the enemy; abhidravate-running; mahā-gadām-a very powerful club; cikṣepa-threw; tām-that (club); āpatatīm-flying toward him; su-duḥsahām-very difficult to counteract; jagrāha-caught; vāmena-with his left; kareṇa-hand; līlayā-very easily.

Seeing Vṛtrāsura's disposition, Indra, the King of heaven, became intolerant and threw at him one of his great clubs, which are extremely difficult to counteract. However, as the club flew toward him, Vṛtrāsura easily caught it with his left hand.

TEXT 10

sa indra-śatruḥ kupito bhṛśaṁ tayā

mahendra-vāhaṁ gadayoru-vikramaḥ

jaghāna kumbha-sthala unnadan mṛdhe

tat karma sarve samapūjayan nṛpa

SYNONYMS

saḥ-that; indra-śatruḥ-Vṛtrāsura; kupitaḥ-being angry; bhṛśam-very much; tayā-with that; mahendra-vāham-the elephant who is the carrier of Indra; gadayā-by the club; uru-vikramaḥ-who is famous for his great strength; jaghāna-struck; kumbha-sthale-on the head; unnadan-roaring loudly; mṛdhe-in that fight; tat karma-that action (striking the head of Indra's elephant with the club in his left hand); sarve-all the soldiers (on both sides); samapūjayan-glorified; nṛpa-O King Parīkṣit.

O King Parīkṣit, the powerful Vṛtrāsura, the enemy of King Indra, angrily struck the head of Indra's elephant with that club, making a tumultuous sound on the battlefield. For this heroic deed, the soldiers on both sides glorified him.

TEXT 11

airāvato vṛtra-gadābhimṛṣṭo

vighūrṇito 'driḥ kuliśāhato yathā

apāsarad bhinna-mukhaḥ sahendro

muñcann asṛk sapta-dhanur bhṛśārtaḥ

SYNONYMS

airāvataḥ-Airāvata, the elephant of King Indra; vṛtra-gadā-abhimṛṣṭaḥ-struck by the club in Vṛtrāsura's hand; vighūrṇitaḥ-shaken; adriḥ-a mountain; kuliśa-by a thunderbolt; āhataḥ-struck; yathā-just like; apāsarat-was pushed back; bhinna-mukhaḥ-having a broken mouth; saha-indraḥ-with King Indra; muñcan-spitting; asṛk-blood; sapta-dhanuḥ-a distance measured by seven bows (approximately fourteen yards); bhṛśa-very severely; ārtaḥ-aggrieved.

Struck with the club by Vṛtrāsura like a mountain struck by a thunderbolt, the elephant Airāvata, feeling great pain and spitting blood from its broken mouth, was pushed back fourteen yards. In great distress, the elephant fell, with Indra on its back.

TEXT 12

na sanna-vāhāya viṣaṇṇa-cetase

prāyuṅkta bhūyaḥ sa gadāṁ mahātmā

indro 'mṛta-syandi-karābhimarśa-

vīta-vyatha-kṣata-vāho 'vatasthe

SYNONYMS

na-not; sanna-fatigued; vāhāya-upon him whose carrier; viṣaṇṇa-cetase-morose in the core of his heart; prāyuṅkta-used; bhūyaḥ-again; saḥ-he (Vṛtrāsura); gadām-the club; mahā-ātmā-the great soul (who refrained from striking Indra with the club when he saw Indra morose and aggrieved); indraḥ-Indra; amṛta-syandi-kara-of his hand, which produces nectar; abhimarśa-by the touch; vīta-was relieved; vyatha-from pains; kṣata-and cuts; vāhaḥ-whose carrier elephant; avatasthe-stood there.

When he saw Indra's carrier elephant thus fatigued and injured and when he saw Indra morose because his carrier had been harmed in that way, the great soul Vṛtrāsura, following religious principles, refrained from again striking Indra with the club. Taking this opportunity, Indra touched the elephant with his nectar-producing hand, thus relieving the animal's pain and curing its injuries. Then the elephant and Indra both stood silently.

TEXT 13

sa taṁ nṛpendrāhava-kāmyayā ripuṁ

vajrāyudhaṁ bhrātṛ-haṇaṁ vilokya

smaraṁś ca tat-karma nṛ-śaṁsam aṁhaḥ

śokena mohena hasañ jagāda

SYNONYMS

saḥ-he (Vṛtrāsura); tam-him (the King of heaven, Indra); nṛpa-indra-O King Parīkṣit; āhava-kāmyayā-with a desire to fight; ripum-his enemy; vajra-āyudham-whose weapon was the thunderbolt (made from the bones of Dadhīci); bhrātṛ-haṇam-who was the killer of his brother; vilokya-seeing; smaran-remembering; ca-and; tat-karma-his activities; nṛ-śaṁsam-cruel; aṁhaḥ-a great sin; śokena-with lamentation; mohena-by bewilderment; hasan-laughing; jagāda-said.

O King, when the great hero Vṛtrāsura saw Indra, his enemy, the killer of his brother, standing before him with a thunderbolt in his hand, desiring to fight, Vṛtrāsura remembered how Indra had cruelly killed his brother. Thinking of Indra's sinful activities, he became mad with lamentation and forgetfulness. Laughing sarcastically, he spoke as follows.

TEXT 14

śrī-vṛtra uvāca

diṣṭyā bhavān me samavasthito ripur

yo brahma-hā guru-hā bhrātṛ-hā ca

diṣṭyānṛṇo 'dyāham asattama tvayā

mac-chūla-nirbhinna-dṛṣad-dhṛdācirāt

SYNONYMS

śrī-vṛtraḥ uvāca-the great hero Vṛtrāsura said; diṣṭyā-by good fortune; bhavān-Your Lordship; me-of me; samavasthitaḥ-situated (in front); ripuḥ-my enemy; yaḥ-who; brahma-hā-the killer of a brāhmaṇa; guru-hā-the killer of your guru; bhrātṛ-hā-the killer of my brother; ca-also; diṣṭyā-by good fortune; anṛṇaḥ-free from debt (to my brother); adya-today; aham-I; asat-tama-O most abominable one; tvayā-through you; mat-śūla-by my trident; nirbhinna-being pierced; dṛṣat-like stone; hṛdā-whose heart; acirāt-very soon.

Śrī Vṛtrāsura said: He who has killed a brāhmaṇa, he who has killed his spiritual master-indeed, he who has killed my brother-is now, by good fortune, standing before me face to face as my enemy. O most abominable one, when I pierce your stonelike heart with my trident, I shall be freed from my debt to my brother.

TEXT 15

yo no 'grajasyātma-vido dvijāter

guror apāpasya ca dīkṣitasya

viśrabhya khaḍgena śirāṁsy avṛścat

paśor ivākaruṇaḥ svarga-kāmaḥ

SYNONYMS

yaḥ-he who; naḥ-our; agra-jasya-of the elder brother; ātma-vidaḥ-who was fully self-realized; dvi-jāteḥ-a qualified brāhmaṇa; guroḥ-your spiritual master; apāpasya-free from all sinful activities; ca-also; dīkṣitasya-appointed as the initiator of your yajña; viśrabhya-trustfully; khaḍgena-by your sword; śirāṁsi-the heads; avṛścat-cut off; paśoḥ-of an animal; iva-like; akaruṇaḥ-merciless; svarga-kāmaḥ-desiring the heavenly planets.

Only for the sake of living in the heavenly planets, you killed my elder brother-a self-realized, sinless, qualified brāhmaṇa who had been appointed your chief priest. He was your spiritual master, but although you entrusted him with the performance of your sacrifice, you later mercilessly severed his heads from his body the way one butchers an animal.

TEXT 16

śrī-hrī-dayā-kīrtibhir ujjhitaṁ tvāṁ

sva-karmaṇā puruṣādaiś ca garhyam

kṛcchreṇa mac-chūla-vibhinna-deham

aspṛṣṭa-vahniṁ samadanti gṛdhrāḥ

SYNONYMS

śrī-opulence or beauty; hrī-shame; dayā-mercy; kīrtibhiḥ-and glory; ujjhitam-bereft of; tvām-you; sva-karmaṇā-by your own activities; puruṣa-adaiḥ-by the Rākṣasas (man-eaters); ca-and; garhyam-condemnable; kṛcchreṇa-with great difficulty; mat-śūla-by my trident; vibhinna-pierced; deham-your body; aspṛṣṭa-vahnim-not even touched by fire; samadanti-will eat; gṛdhrāḥ-the vultures.

Indra, you are bereft of all shame, mercy, glory and good fortune. Deprived of these good qualities by the reactions of your fruitive activities, you are to be condemned even by the man-eaters [Rākṣasas]. Now I shall pierce your body with my trident, and after you die with great pain, even fire will not touch you; only the vultures will eat your body.

TEXT 17

anye 'nu ye tveha nṛ-śaṁsam ajñā

yad udyatāstrāḥ praharanti mahyam

tair bhūta-nāthān sagaṇān niśāta-

triśūla-nirbhinna-galair yajāmi

SYNONYMS

anye-others; anu-follow; ye-who; tvā-you; iha-in this connection; nṛ-śaṁsam-very cruel; ajñāḥ-persons unaware of my prowess; yat-if; udyata-astrāḥ-with their swords raised; praharanti-attack; mahyam-me; taiḥ-with those; bhūta-nāthān-to such leaders of the ghosts as Bhairava; sa-gaṇān-with their hordes; niśāta-sharpened; tri-śūla-by the trident; nirbhinna-separated or pierced; galaiḥ-having their necks; yajāmi-I shall offer sacrifices.

You are naturally cruel. If the other demigods, unaware of my prowess, follow you by attacking me with raised weapons, I shall sever their heads with this sharp trident. With those heads I shall perform a sacrifice to Bhairava and the other leaders of the ghosts, along with their hordes.

TEXT 18

atho hare me kuliśena vīra

hartā pramathyaiva śiro yadīha

tatrānṛṇo bhūta-baliṁ vidhāya

manasvināṁ pāda-rajaḥ prapatsye

SYNONYMS

atho-otherwise; hare-O King Indra; me-of me; kuliśena-by your thunderbolt; vīra-O great hero; hartā-you cut off; pramathya-destroying my army; eva-certainly; śiraḥ-head; yadi-if; iha-in this battle; tatra-in that case; anṛṇaḥ-relieved of all debts in this material world; bhūta-balim-a presentation for all living entities; vidhāya-arranging; manasvinām-of great sages like Nārada Muni; pāda-rajaḥ-the dust of the lotus feet; prapatsye-I shall achieve.

But if in this battle you cut off my head with your thunderbolt and kill my soldiers, O Indra, O great hero, I shall take great pleasure in offering my body to other living entities [such as jackals and vultures]. I shall thus be relieved of my obligations to the reactions of my karma, and my fortune will be to receive the dust from the lotus feet of great devotees like Nārada Muni.

Śrī Narottama dāsa Ṭhākura sings:

ei chaya gosāñi yāra, mui tāra dāsa
tāṅ' sabāra pada-reṇu mora pañca-grāsa

"I am the servant of the six Gosvāmīs, and the dust of their lotus feet provides my five kinds of food." A Vaiṣṇava always desires the dust of the lotus feet of previous ācāryas and Vaiṣṇavas. Vṛtrāsura was certain that he would be killed in the battle with Indra, because this was the desire of Lord Viṣṇu. He was prepared for death because he knew that after his death he was destined to return home, back to Godhead. This is a great destination, and it is achieved by the grace of a Vaiṣṇava. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: no one has ever gone back to Godhead without being favored by a Vaiṣṇava. In this verse, therefore, we find the words manasvināṁ pāda-rajaḥ prapatsye: "I shall receive the dust of the lotus feet of great devotees." The word manasvinām refers to great devotees who always think of Kṛṣṇa. They are always peaceful, thinking of Kṛṣṇa, and therefore they are called dhīra. The best example of such a devotee is Nārada Muni. If one receives the dust of the lotus feet of a manasvī, a great devotee, he certainly returns home, back to Godhead.

TEXT 19

sureśa kasmān na hinoṣi vajraṁ

puraḥ sthite vairiṇi mayy amogham

mā saṁśayiṣṭhā na gadeva vajraḥ

syān niṣphalaḥ kṛpaṇārtheva yācñā

SYNONYMS

sura-īśa-O King of the demigods; kasmāt-why; na-not; hinoṣi-you hurl; vajram-the thunderbolt; puraḥ sthite-standing in front; vairiṇi-your enemy; mayi-at me; amogham-which is infallible (your thunderbolt); mā-do not; saṁśayiṣṭhāḥ-doubt; na-not; gadā iva-like the club; vajraḥ-the thunderbolt; syāt-may be; niṣphalaḥ-with no result; kṛpaṇa-from a miserly person; arthā-for money; iva-like; yācñā-a request.

O King of the demigods, since I, your enemy, am standing before you, why don't you hurl your thunderbolt at me? Although your attack upon me with your club was certainly useless, like a request of money from a miser, the thunderbolt you carry will not be useless. You need have no doubts about this.

When King Indra threw his club at Vṛtrāsura, Vṛtrāsura caught it in his left hand and retaliated by using it to strike the head of Indra's elephant. Thus Indra's attack was a disastrous failure. Indeed, Indra's elephant was injured and thrown back fourteen yards. Therefore even though Indra stood with the thunderbolt to hurl against Vṛtrāsura, he was doubtful, thinking that the thunderbolt might also fail. Vṛtrāsura, however, being a Vaiṣṇava, assured Indra that the thunderbolt would not fail, for Vṛtrāsura knew that it had been prepared in accordance with the instructions of Lord Viṣṇu. Although Indra had doubts because he could not understand that Lord Viṣṇu's order never fails, Vṛtrāsura understood Lord Viṣṇu's purpose. Vṛtrāsura was eager to be killed by the thunderbolt manufactured according to Lord Viṣṇu's instructions because he was sure that he would thus return home, back to Godhead. He was simply waiting for the opportunity of the thunderbolt's being released. In effect, therefore, Vṛtrāsura told Indra, "If you want to kill me, since I am your enemy, take this opportunity. Kill me. You will gain victory, and I shall go back to Godhead. Your deed will be equally beneficial for both of us. Do it immediately."

TEXT 20

nanv eṣa vajras tava śakra tejasā

harer dadhīces tapasā ca tejitaḥ

tenaiva śatruṁ jahi viṣṇu-yantrito

yato harir vijayaḥ śrīr guṇās tataḥ

SYNONYMS

nanu-certainly; eṣaḥ-this; vajraḥ-thunderbolt; tava-of yours; śakra-O Indra; tejasā-by the prowess; hareḥ-of Lord Viṣṇu, the Supreme Personality of Godhead; dadhīceḥ-of Dadhīci; tapasā-by the austerities; ca-as well as; tejitaḥ-empowered; tena-with that; eva-certainly; śatrum-your enemy; jahi-kill; viṣṇu-yantritaḥ-ordered by Lord Viṣṇu; yataḥ-wherever; hariḥ-Lord Viṣṇu; vijayaḥ-victory; śrīḥ-opulences; guṇāḥ-and other good qualities; tataḥ-there.

O Indra, King of heaven, the thunderbolt you carry to kill me has been empowered by the prowess of Lord Viṣṇu and the strength of Dadhīci's austerities. Since you have come here to kill me in accordance with Lord Viṣṇu's order, there is no doubt that I shall be killed by the release of your thunderbolt. Lord Viṣṇu has sided with you. Therefore your victory, opulence and all good qualities are assured.

Vṛtrāsura not only assured King Indra that the thunderbolt was invincible, but also encouraged Indra to use it against him as soon as possible. Vṛtrāsura was eager to die with the stroke of the thunderbolt sent by Lord Viṣṇu so that he could immediately return home, back to Godhead. By hurling the thunderbolt, Indra would gain victory and enjoy the heavenly planets, remaining in the material world for repeated birth and death. Indra wanted to gain victory over Vṛtrāsura and thereby become happy, but that would not at all be happiness. The heavenly planets are just below Brahmaloka, but as stated by the Supreme Lord, Kṛṣṇa, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: [Bg. 8.16] even if one achieves Brahmaloka, he must still fall to the lower planetary systems again and again. However, if one goes back to Godhead, he never returns to this material world. By killing Vṛtrāsura, Indra would not actually gain; he would remain in the material world. Vṛtrāsura, however, would go to the spiritual world. Therefore victory was destined for Vṛtrāsura, not for Indra.

TEXT 21

ahaṁ samādhāya mano yathāha naḥ

saṅkarṣaṇas tac-caraṇāravinde

tvad-vajra-raṁho-lulita-grāmya-pāśo

gatiṁ muner yāmy apaviddha-lokaḥ

SYNONYMS

aham-I; samādhāya-fixing firmly; manaḥ-the mind; yathā-just as; āha-said; naḥ-our; saṅkarṣaṇaḥ-Lord Saṅkarṣaṇa; tat-caraṇa-aravinde-at His lotus feet; tvat-vajra-of your thunderbolt; raṁhaḥ-by the force; lulita-torn; grāmya-of material attachment; pāśaḥ-the rope; gatim-the destination; muneḥ-of Nārada Muni and other devotees; yāmi-I shall achieve; apaviddha-giving up; lokaḥ-this material world (where one desires all kinds of impermanent things).

By the force of your thunderbolt, I shall be freed of material bondage and shall give up this body and this world of material desires. Fixing my mind upon the lotus feet of Lord Saṅkarṣaṇa, I shall attain the destination of such great sages as Nārada Muni, just as Lord Saṅkarṣaṇa has said.

The words ahaṁ samādhāya manaḥ indicate that the most important duty at the time of death is to concentrate one's mind. If one can fix his mind on the lotus feet of Kṛṣṇa, Viṣṇu, Saṅkarṣaṇa or any Viṣṇu mūrti, his life will be successful. To be killed while fixing his mind at the lotus feet of Saṅkarṣaṇa, Vṛtrāsura asked Indra to release his vajra, or thunderbolt. He was destined to be killed by the thunderbolt given by Lord Viṣṇu; there was no question of its being baffled. Therefore Vṛtrāsura requested Indra to release the thunderbolt immediately, and he prepared himself by fixing his mind at the lotus feet of Kṛṣṇa. A devotee is always ready to give up his material body, which is described herein as grāmya-pāśa, the rope of material attachment. The body is not at all good; it is simply a cause of bondage to the material world. Unfortunately, even though the body is destined for destruction, fools and rascals invest all their faith in the body and are never eager to return home, back to Godhead.

TEXT 22

puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ

yāḥ sampado divi bhūmau rasāyām

na rāti yad dveṣa udvega ādhir

madaḥ kalir vyasanaṁ samprayāsaḥ

SYNONYMS

puṁsām-unto persons; kila-certainly; ekānta-dhiyām-who are advanced in spiritual consciousness; svakānām-who are recognized by the Supreme Personality of Godhead as His own; yāḥ-which; sampadaḥ-opulences; divi-in the upper planetary systems; bhūmau-in the middle planetary systems; rasāyām-and in the lower planetary systems; na-not; rāti-bestows; yat-from which; dveṣaḥ-envy; udvegaḥ-anxiety; ādhiḥ-mental agitation; madaḥ-pride; kaliḥ-quarrel; vyasanam-distress due to loss; samprayāsaḥ-great endeavor.

Persons who fully surrender at the lotus feet of the Supreme Personality of Godhead and always think of His lotus feet are accepted and recognized by the Lord as His own personal assistants or servants. The Lord never bestows upon such servants the brilliant opulences of the upper, lower and middle planetary systems of this material world. When one possesses material opulence in any of these three divisions of the universe, his possessions naturally increase his enmity, anxiety, mental agitation, pride and belligerence. Thus one goes through much endeavor to increase and maintain his possessions, and he suffers great unhappiness when he loses them.

In Bhagavad-gītā (4.11) the Lord says:

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

"As devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā." Both Indra and Vṛtrāsura were certainly devotees of the Lord, although Indra took instructions from Viṣṇu to kill Vṛtrāsura. The Lord was actually more favorable to Vṛtrāsura because after being killed by Indra's thunderbolt, Vṛtrāsura would go back to Godhead, whereas the victorious Indra would rot in this material world. Because both of them were devotees, the Lord awarded them the respective benedictions they wanted. Vṛtrāsura never wanted material possessions, for he knew very well the nature of such possessions. To accumulate material possessions, one must labor very hard, and when he gets them he creates many enemies because this material world is always full of rivalry. If one becomes rich, his friends or relatives are envious. For ekānta-bhaktas, unalloyed devotees, Kṛṣṇa therefore never provides material possessions. A devotee sometimes needs some material possessions for preaching, but the possessions of a preacher are not like those of a karmī. A karmī's possessions are achieved as a result of karma, but those of a devotee are arranged by the Supreme Personality of Godhead just to facilitate his devotional activities. Because a devotee never uses material possessions for any purpose other than the service of the Lord, the possessions of a devotee are not to be compared to those of a karmī.

TEXT 23

trai-vargikāyāsa-vighātam asmat-

patir vidhatte puruṣasya śakra

tato 'numeyo bhagavat-prasādo

yo durlabho 'kiñcana-gocaro 'nyaiḥ

SYNONYMS

trai-vargika-for the three objectives, namely religiosity, economic development, and satisfaction of the senses; āyāsa-of endeavor; vighātam-the ruin; asmat-our; patiḥ-Lord; vidhatte-performs; puruṣasya-of a devotee; śakra-O Indra; tataḥ-whereby; anumeyaḥ-to be inferred; bhagavat-prasādaḥ-the special mercy of the Supreme Personality of Godhead; yaḥ-which; durlabhaḥ-very difficult to obtain; akiñcana-gocaraḥ-within the reach of the unalloyed devotees; anyaiḥ-by others, who aspire for material happiness.

Our Lord, the Supreme Personality of Godhead, forbids His devotees to endeavor uselessly for religion, economic development and sense gratification. O Indra, one can thus infer how kind the Lord is. Such mercy is obtainable only by unalloyed devotees, not by persons who aspire for material gains.

There are four objectives in human life-namely, religiosity (dharma), economic development (artha), sense gratification (kāma), and liberation (mokṣa) from the bondage of material existence. People generally aspire for religiosity, economic development and sense gratification, but a devotee has no other desire than to serve the Supreme Personality of Godhead both in this life and in the next. The special mercy for the unalloyed devotee is that the Lord saves him from hard labor to achieve the results of religion, economic development and sense gratification. Of course, if one wants such benefits, the Lord certainly awards them. Indra, for example, although a devotee, was not much interested in release from material bondage; instead, he desired sense gratification and a high standard of material happiness in the heavenly planets. Vṛtrāsura, however, being an unalloyed devotee, aspired only to serve the Supreme Personality of Godhead. Therefore the Lord arranged for him to go back to Godhead after his bodily bondage was destroyed by Indra. Vṛtrāsura requested Indra to release his thunderbolt against him as soon as possible so that both he and Indra would benefit according to their proportionate advancement in devotional service.

TEXT 24

ahaṁ hare tava pādaika-mūla-

dāsānudāso bhavitāsmi bhūyaḥ

manaḥ smaretāsu-pater guṇāṁs te

gṛṇīta vāk karma karotu kāyaḥ

SYNONYMS

aham-I; hare-O my Lord; tava-of Your Lordship; pāda-eka-mūla-whose only shelter is the lotus feet; dāsa-anudāsaḥ-the servant of Your servant; bhavitāsmi-shall I become; bhūyaḥ-again; manaḥ-my mind; smareta-may remember; asu-pateḥ-of the Lord of my life; guṇān-the attributes; te-of Your Lordship; gṛṇīta-may chant; vāk-my words; karma-activities of service to You; karotu-may perform; kāyaḥ-my body.

O my Lord, O Supreme Personality of Godhead, will I again be; able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?

This verse gives the sum and substance of devotional life. One must first become a servant of the servant of the servant of the Lord (dāsānudāsa). Śrī Caitanya Mahāprabhu advised, and He also showed by His own example, that a living entity should always desire to be a servant of the servant of the servant of Kṛṣṇa, the maintainer of the gopīs (gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ). This means that one must accept a spiritual master who comes in the disciplic succession and is a servant of the servant of the Lord. Under his direction, one must then engage one's three properties, namely his body, mind and words. The body should be engaged in physical activity under the order of the master, the mind should think of Kṛṣṇa incessantly, and one's words should be engaged in preaching the glories of the Lord. If one is thus engaged in the loving service of the Lord, one's life is successful.

TEXT 25

na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ

na sārva-bhaumaṁ na rasādhipatyam

na yoga-siddhīr apunar-bhavaṁ vā

samañjasa tvā virahayya kāṅkṣe

SYNONYMS

na-not; nāka-pṛṣṭham-the heavenly planets or Dhruvaloka; na-nor; ca-also; pārameṣṭhyam-the planet on which Lord Brahmā resides; na-nor; sārva-bhaumam-sovereignty of the whole earthly planetary system; na-nor; rasā-ādhipatyam-sovereignty of the lower planetary systems; na-nor; yoga-siddhīḥ-eight kinds of mystic yogic power (aṇimā, laghimā, mahimā, etc.); apunaḥ-bhavam-liberation from rebirth in a material body; vā-or; samañjasa-O source of all opportunities; tvā-You; virahayya-being separated from; kāṅkṣe-I desire.

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.

A pure devotee never desires to gain material opportunities by rendering transcendental loving service to the Lord. A pure devotee desires only to engage in loving service to the Lord in the constant association of the Lord and His eternal associates, as stated in the previous verse (dāsānudāso bhavitāsmi). As confirmed by Narottama dāsa Ṭhākura:

tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa

To serve the Lord and the servants of His servants, in the association of devotees, is the only objective of a pure, unalloyed devotee.

TEXT 26

ajāta-pakṣā iva mātaraṁ khagāḥ

stanyaṁ yathā vatsatarāḥ kṣudh-ārtāḥ

priyaṁ priyeva vyuṣitaṁ viṣaṇṇā

mano 'ravindākṣa didṛkṣate tvām

SYNONYMS

ajāta-pakṣāḥ-who have not yet grown wings; iva-like; mātaram-the mother; khagāḥ-small birds; stanyam-the milk from the udder; yathā-just as; vatsatarāḥ-the young calves; kṣudh-ārtāḥ-distressed by hunger; priyam-the beloved or husband; priyā-the wife or lover; iva-like; vyuṣitam-who is away from home; viṣaṇṇā-morose; manaḥ-my mind; aravinda-akṣa-O lotus-eyed one; didṛkṣate-wants to see; tvām-You.

O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You.

A pure devotee always yearns to associate personally with the Lord and render service unto Him. The examples given in this regard are most appropriate. A small baby bird is practically never satisfied except when the mother bird comes to feed it, a small calf is not satisfied unless allowed to suck the milk from the mother's udder, and a chaste, devoted wife whose husband is away from home is never satisfied until she has the association of her beloved husband.

TEXT 27

mamottamaśloka-janeṣu sakhyaṁ

saṁsāra-cakre bhramataḥ sva-karmabhiḥ

tvan-māyayātmātmaja-dāra-geheṣv

āsakta-cittasya na nātha bhūyāt

SYNONYMS

mama-my; uttama-śloka-janeṣu-among devotees who are simply attached to the Supreme Personality of Godhead; sakhyam-friendship; saṁsāra-cakre-in the cycle of birth and death; bhramataḥ-who am wandering; sva-karmabhiḥ-by the results of my own fruitive activities; tvat-māyayā-by Your external energy; ātma-to the body; ātma-ja-children; dāra-wife; geheṣu-and home; āsakta-attached; cittasya-whose mind; na-not; nātha-O my Lord; bhūyāt-may there be.

O my Lord, my master, I am wandering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You.

Thus end the Bhaktivedanta purports to the Sixth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Transcendental Qualities of Vṛtrāsura."

Chapter Twelve

Vṛtrāsura's Glorious Death

This chapter describes how Indra, the King of heaven, killed Vṛtrāsura despite great reluctance.

After Vṛtrāsura finished speaking, he released his trident against King Indra with great anger, but Indra, using his thunderbolt, which was many times more powerful than the trident, broke the trident to pieces and cut off one of Vṛtrāsura's arms. Nevertheless, Vṛtrāsura used his remaining arm to strike Indra with an iron mace, making the thunderbolt fall from Indra's hand. Indra, being very ashamed of this, did not pick up the thunderbolt from the ground, but Vṛtrāsura encouraged King Indra to pick it up and fight. Vṛtrāsura then spoke to King Indra as follows, instructing him very well.

"The Supreme Personality of Godhead," he said, "is the cause of victory and defeat. Not knowing that the Supreme Lord is the cause of all causes, fools and rascals try to take credit for victory or defeat themselves, but everything is actually under the control of the Lord. No one but Him has any independence. The puruṣa (the enjoyer) and prakṛti (the enjoyed) are under the control of the Lord, for it is by His supervision that everything works systematically. Not seeing the hand of the Supreme in every action, a fool considers himself the ruler and controller of everything. When one understands, however, that the real controller is the Supreme Personality of Godhead, he is freed from the relativities of the world, such as distress, happiness, fear and impurity." Thus Indra and Vṛtrāsura not only fought, but also engaged in philosophical discourses. Then they began to fight again.

This time Indra was more powerful, and he severed Vṛtrāsura's remaining arm. Vṛtrāsura then assumed a gigantic form and swallowed King Indra, but Indra, being protected by the talisman known as Nārāyaṇa-kavaca, was able to protect himself even within Vṛtrāsura's body. Thus he emerged from Vṛtrāsura's abdomen and severed the demon's head from his body with his powerful thunderbolt. Severing the demon's head took one complete year to accomplish.

TEXT 1

śrī-ṛṣir uvāca

evaṁ jihāsur nṛpa deham ājau

mṛtyuṁ varaṁ vijayān manyamānaḥ

śūlaṁ pragṛhyābhyapatat surendraṁ

yathā mahā-puruṣaṁ kaiṭabho 'psu

SYNONYMS

śrī-ṛṣiḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; jihāsuḥ-very eager to give up; nṛpa-O King Parīkṣit; deham-the body; ājau-in battle; mṛtyum-death; varam-better; vijayāt-than victory; manyamānaḥ-thinking; śūlam-trident; pragṛhya-taking up; abhyapatat-attacked; sura-indram-the King of heaven, Indra; yathā-just as; mahā-puruṣam-the Supreme Personality of Godhead; kaiṭabhaḥ-the demon Kaiṭabha; apsu-when the whole universe was inundated.

Śukadeva Gosvāmī said: Desiring to give up his body, Vṛtrāsura considered death in the battle preferable to victory. O King Parīkṣit, he vigorously took up his trident and with great force attacked Lord Indra, the King of heaven, just as Kaiṭabha had forcefully attacked the Supreme Personality of Godhead when the universe was inundated.

Although Vṛtrāsura repeatedly encouraged Indra to kill him with the thunderbolt, King Indra was morose at having to kill such a great devotee and was hesitant to throw it. Vṛtrāsura, disappointed that King Indra was reluctant despite his encouragement, took the initiative very forcefully by throwing his trident at Indra. Vṛtrāsura was not at all interested in victory; he was interested in being killed so that he could immediately return home, back to Godhead. As confirmed in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti: after giving up his body, a devotee immediately returns to Lord Kṛṣṇa and never returns to accept another body. This was Vṛtrāsura's interest.

TEXT 2

tato yugāntāgni-kaṭhora-jihvam

āvidhya śūlaṁ tarasāsurendraḥ

kṣiptvā mahendrāya vinadya vīro

hato 'si pāpeti ruṣā jagāda

SYNONYMS

tataḥ-thereafter; yuga-anta-agni-like the fire at the end of every millennium; kaṭhora-sharp; jihvam-possessing points; āvidhya-twirling; śūlam-the trident; tarasā-with great force; asura-indraḥ-the great hero of the demons, Vṛtrāsura; kṣiptvā-throwing; mahā-indrāya-unto King Indra; vinadya-roaring; vīraḥ-the great hero (Vṛtrāsura); hataḥ-killed; asi-you are; pāpa-O sinful one; iti-thus; ruṣā-with great anger; jagāda-be cried out.

Then Vṛtrāsura, the great hero of the demons, whirled his trident, which had points like the flames of the blazing fire at the end of the millennium. With great force and anger he threw it at Indra, roaring and exclaiming loudly, "O sinful one, thus shall I kill you!"

TEXT 3

kha āpatat tad vicalad graholkavan

nirīkṣya duṣprekṣyam ajāta-viklavaḥ

vajreṇa vajrī śata-parvaṇācchinad

bhujaṁ ca tasyoraga-rāja-bhogam

SYNONYMS

khe-in the sky; āpatat-flying toward him; tat-that trident; vicalat-rotating; graha-ulka-vat-like a falling star; nirīkṣya-observing; duṣprekṣyam-unbearable to see; ajāta-viklavaḥ-not afraid; vajreṇa-with the thunderbolt; vajrī-Indra, the holder of the thunderbolt; śata-parvaṇā-possessing one hundred joints; ācchinat-cut; bhujam-the arm; ca-and; tasya-of him (Vṛtrāsura); uraga-rāja-of the great serpent Vāsuki; bhogam-like the body.

Flying in the sky, Vṛtrāsura's trident resembled a brilliant meteor. Although the blazing weapon was difficult to look upon, King Indra, unafraid, cut it to pieces with his thunderbolt. Simultaneously, he cut off one of Vṛtrāsura's arms, which was as thick as the body of Vāsuki, the King of the serpents.

TEXT 4

chinnaika-bāhuḥ parigheṇa vṛtraḥ

saṁrabdha āsādya gṛhīta-vajram

hanau tatāḍendram athāmarebhaṁ

vajraṁ ca hastān nyapatan maghonaḥ

SYNONYMS

chinna-cut off; eka-one; bāhuḥ-whose arm; parigheṇa-with a mace of iron; vṛtraḥ-Vṛtrāsura; saṁrabdhaḥ-being very angry; āsādya-reaching; gṛhīta-taking up; vajram-the thunderbolt; hanau-on the jaw; tatāḍa-struck; indram-Lord Indra; atha-also; amara-ibham-his elephant; vajram-the thunderbolt; ca-and; hastāt-from the hand; nyapatat-fell; maghonaḥ-of King Indra.

Although one of his arms was severed from his body, Vṛtrāsura angrily approached King Indra and struck him on the jaw with an iron mace. He also struck the elephant that carried Indra. Thus Indra dropped the thunderbolt from his hand.

TEXT 5

vṛtrasya karmāti-mahādbhutaṁ tat

surāsurāś cāraṇa-siddha-saṅghāḥ

apūjayaṁs tat puruhūta-saṅkaṭaṁ

nirīkṣya hā heti vicukruśur bhṛśam

SYNONYMS

vṛtrasya-of Vṛtrāsura; karma-the accomplishment; ati-very; mahā-greatly; adbhutam-wonderful; tat-that; sura-the demigods; asurāḥ-and the demons; cāraṇa-the Cāraṇas; siddha-saṅghāḥ-and the society of Siddhas; apūjayan-glorified; tat-that; puruhūta-saṅkaṭam-the dangerous position of Indra; nirīkṣya-seeing; hā hā-alas, alas; iti-thus; vicukruśuḥ-lamented; bhṛśam-very much.

The denizens of various planets, like the demigods, demons, Cāraṇas and Siddhas, praised Vṛtrāsura's deed, but when they observed that Indra was in great danger, they lamented, "Alas! Alas!"

TEXT 6

indro na vajraṁ jagṛhe vilajjitaś

cyutaṁ sva-hastād ari-sannidhau punaḥ

tam āha vṛtro hara ātta-vajro

jahi sva-śatruṁ na viṣāda-kālaḥ

SYNONYMS

indraḥ-King Indra; na-not; vajram-the thunderbolt; jagṛhe-took up; vilajjitaḥ-being ashamed; cyutam-fallen; sva-hastāt-from his own hand; ari-sannidhau-in front of his enemy; punaḥ-again; tam-unto him; āha-said; vṛtraḥ-Vṛtrāsura; hare-O Indra; ātta-vajraḥ-taking up your thunderbolt; jahi-kill; sva-śatrum-your enemy; na-not; viṣāda-kālaḥ-the time for lamentation.

Having dropped the thunderbolt from his hand in the presence of his enemy, Indra was practically defeated and was very much ashamed. He dared not pick up his weapon again. Vṛtrāsura, however, encouraged him, saying, "Take up your thunderbolt and kill your enemy. This is not the time to lament your fate."

TEXT 7

yuyutsatāṁ kutracid ātatāyināṁ

jayaḥ sadaikatra na vai parātmanām

vinaikam utpatti-laya-sthitīśvaraṁ

sarvajñam ādyaṁ puruṣaṁ sanātanam

SYNONYMS

yuyutsatām-of those who are belligerent; kutracit-sometimes; ātatāyinām-armed with weapons; jayaḥ-victory; sadā-always; ekatra-in one place; na-not; vai-indeed; para-ātmanām-of the subordinate living entities, who work only under the direction of the Supersoul; vinā-except; ekam-one; utpatti-of the creation; laya-annihilation; sthiti-and maintenance; īśvaram-the controller; sarva-jñam-who knows everything (past, present and future); ādyam-the original; puruṣam-enjoyer; sanātanam-eternal.

Vṛtrāsura continued: O Indra, no one is guaranteed of being always victorious but the original enjoyer, the Supreme Personality of Godhead, Bhagavān. He is the cause of creation, maintenance and annihilation, and He knows everything. Being dependent and being obliged to accept material bodies, belligerent subordinates are sometimes victorious and sometimes defeated.

The Lord says in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." When two parties fight, the fighting actually goes on under the direction of the Supreme Personality of Godhead, who is Paramātmā, the Supersoul. Elsewhere in the Gītā (3.27) the Lord says:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." The living entities work only under the direction of the Supreme Lord. The Lord gives orders to material nature, and she arranges facilities for the living entities. The living entities are not independent, although they foolishly think themselves the doers (kartā).

Victory is always with the Supreme Personality of Godhead. As for the subordinate living entities, they fight under the arrangement of the Supreme Personality of Godhead. Victory or defeat is not actually theirs; it is an arrangement by the Lord through the agency of material nature. Pride in victory, or moroseness in defeat, is useless. One should fully depend on the Supreme Personality of Godhead, who is responsible for the victory and defeat of all living entities. The Lord advises, niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ: "Perform your prescribed duty, for action is better than inaction." The living entity is ordered to act according to his position. Victory or defeat depends on the Supreme Lord. Karmaṇy evādhikāras te mā phaleṣu kadācana: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of actions." One must act sincerely, according to his position. Victory or defeat depends on the Lord.

Vṛtrāsura encouraged Indra, saying, "Don't be morose because of my victory. There is no need to stop fighting. Instead, you should go on with your duty. When Kṛṣṇa desires, you will certainly be victorious." This verse is very instructive for sincere workers in the Kṛṣṇa consciousness movement. We should not be jubilant in victory or morose in defeat. We should make a sincere effort to implement the will of Kṛṣṇa, or Śrī Caitanya Mahāprabhu, and we should not be concerned with victory and defeat. Our only duty is to work sincerely, so that our activities may be recognized by Kṛṣṇa.

TEXT 8

lokāḥ sapālā yasyeme

śvasanti vivaśā vaśe

dvijā iva śicā baddhāḥ

sa kāla iha kāraṇam

SYNONYMS

lokāḥ-the worlds; sa-pālāḥ-with their chief deities or controllers; yasya-of whom; ime-all these; śvasanti-live; vivaśāḥ-fully dependent; vaśe-under the control; dvijāḥ-birds; iva-like; śicā-by a net; baddhāḥ-bound; saḥ-that; kālaḥ-time factor; iha-in this; kāraṇam-the cause.

All living beings in all the planets of this universe, including the presiding deities of all the planets, are fully under the control of the Lord. They work like birds caught in a net, who cannot move independently.

The difference between the suras and the asuras is that the suras know that nothing can happen without the desire of the Supreme Personality of Godhead, whereas the asuras cannot understand the supreme will of the Lord. In this fight, Vṛtrāsura is actually the sura, whereas Indra is the asura. No one can act independently; rather, everyone acts under the direction of the Supreme Personality of Godhead. Therefore victory and defeat come according to the results of one's karma, and the judgment is given by the Supreme Lord (karmaṇā-daiva-netreṇa). Since we act under the control of the Supreme according to our karma, no one is independent, from Brahmā down to the insignificant ant. Whether we are defeated or victorious, the Supreme Lord is always victorious because everyone acts under His directions.

TEXT 9

ojaḥ saho balaṁ prāṇam

amṛtaṁ mṛtyum eva ca

tam ajñāya jano hetum

ātmānaṁ manyate jaḍam

SYNONYMS

ojaḥ-the strength of the senses; sahaḥ-the strength of the mind; balam-the strength of the body; prāṇam-the living condition; amṛtam-immortality; mṛtyum-death; eva-indeed; ca-also; tam-Him (the Supreme Lord); ajñāya-without knowing; janaḥ-a foolish person; hetum-the cause; ātmānam-the body; manyate-considers; jaḍam-although as good as stone.

Our sensory prowess, mental power, bodily strength, living force, immortality and mortality are all subject to the superintendence of the Supreme Personality of Godhead. Not knowing this, foolish people think the dull material body to be the cause of their activities.

TEXT 10

yathā dārumayī nārī

yathā patramayo mṛgaḥ

evaṁ bhūtāni maghavann

īśa-tantrāṇi viddhi bhoḥ

SYNONYMS

yathā-just as; dāru-mayī-made of wood; nārī-a woman; yathā-just as; patra-mayaḥ-made of leaves; mṛgaḥ-an animal; evam-thus; bhūtāni-all things; maghavan-O King Indra; īśa-the Supreme Personality of Godhead; tantrāṇi-depending upon; viddhi-please know; bhoḥ-O sir.

O King Indra, as a wooden doll that looks like a woman or as an animal made of grass and leaves cannot move or dance independently, but depends fully on the person who handles it, all of us dance according to the desire of the supreme controller, the Personality of Godhead. No one is independent.

This is confirmed in Caitanya-caritāmṛta (Ādi 5.142):

ekale īśvara kṛṣṇa, āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya

"Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so." We are all servants of Kṛṣṇa; we have no independence. We are dancing according to the desire of the Supreme Personality of Godhead, but out of ignorance and illusion we think we are independent of the supreme will. Therefore it is said:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1)

TEXT 11

puruṣaḥ prakṛtir vyaktam

ātmā bhūtendriyāśayāḥ

śaknuvanty asya sargādau

na vinā yad-anugrahāt

SYNONYMS

puruṣaḥ-the generator of the total material energy; prakṛtiḥ-the material energy or material nature; vyaktam-the principles of manifestation (mahat-tattva); ātmā-the false ego; bhūta-the five material elements; indriya-the ten senses; āśayāḥ-the mind, intelligence and consciousness; śaknuvanti-are able; asya-of this universe; sarga-ādau-in the creation, etc.; na-not; vinā-without; yat-of whom; anugrahāt-the mercy.

The three puruṣas-Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī-Viṣṇu-the material nature, the total material energy, the false ego, the five material elements, the material senses, the mind, the intelligence and consciousness cannot create the material manifestation without the direction of the Supreme Personality of Godhead.

As confirmed in the Viṣṇu Purāṇa, parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat: whatever manifestations we experience are nothing but various energies of the Supreme Personality of Godhead. These energies cannot create anything independently. This is also confirmed by the Lord Himself in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving living beings." Only under the direction of the Lord, the Supreme Person, can prakṛti, which is manifested in twenty-four elements, create different situations for the living entity. In the Vedas the Lord says:

madīyaṁ mahimānaṁ ca
parabrahmeti śabditam
vetsyasy anugṛhītaṁ me
sampraśnair vivṛtaṁ hṛdi

"Since everything is a manifestation of My energy, I am known as Parabrahman. Therefore everyone should hear from Me about My glorious activities." The Lord also says in Bhagavad-gītā (10.2), aham ādir hi devānām: "I am the origin of all the demigods." Therefore the Supreme Personality of Godhead is the origin of everything, and no one is independent of Him. Śrīla Madhvācārya also says, anīśa jīva-rūpeṇa: the living entity is anīśa, never the controller, but is always controlled. Therefore when a living entity becomes proud of being an independent īśvara, or god, that is his foolishness. Such foolishness is described in the following verse.

TEXT 12

avidvān evam ātmānaṁ

manyate 'nīśam īśvaram

bhūtaiḥ sṛjati bhūtāni

grasate tāni taiḥ svayam

SYNONYMS

avidvān-one who is foolish, without knowledge; evam-thus; ātmānam-himself; manyate-considers; anīśam-although totally dependent on others; īśvaram-as the supreme controller, independent; bhūtaiḥ-by the living entities; sṛjati-He (the Lord) creates; bhūtāni-other living entities; grasate-He devours; tāni-them; taiḥ-by other living beings; svayam-Himself.

A foolish, senseless person cannot understand the Supreme Personality of Godhead. Although always dependent, he falsely thinks himself the Supreme. If one thinks, "According to one's previous fruitive actions, one's material body is created by the father and mother, and the same body is annihilated by another agent, as another animal is devoured by a tiger," this is not proper understanding. The Supreme Personality of Godhead Himself creates and devours the living beings through other living beings.

According to the conclusion of the philosophy known as karma-mīmāṁsā, one's karma, or previous fruitive activity, is the cause of everything, and therefore there is no need to work. Those who arrive at this conclusion are foolish. When a father creates a child, he does not do so independently; he is induced to do so by the Supreme Lord. As the Lord Himself says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Unless one receives dictation from the Supreme Personality of Godhead, who sits within everyone's heart, one cannot be induced to create anything. Therefore the father and mother are not the creators of the living entity. According to the living entity's karma, fruitive activities, he is put into the semen of the father, who injects the living entity into the womb of the mother. Then according to the body of the mother and father (yathā-yoni yathā-bījam), the living entity accepts a body and takes birth to suffer or enjoy. Therefore the Supreme Lord is the original cause of one's birth. Similarly, the Supreme Lord is the cause of one's being killed. No one is independent; everyone is dependent. The true conclusion is that the only independent person is the Supreme Personality of Godhead.

TEXT 13

āyuḥ śrīḥ kīrtir aiśvaryam

āśiṣaḥ puruṣasya yāḥ

bhavanty eva hi tat-kāle

yathānicchor viparyayāḥ

SYNONYMS

āyuḥ-longevity; śrīḥ-opulence; kīrtiḥ-fame; aiśvaryam-power; āśiṣaḥ-benedictions; puruṣasya-of the living entity; yāḥ-which; bhavanti-arise; eva-indeed; hi-certainly; tat-kāle-at that proper time; yathā-just as; anicchoḥ-of one not desiring; viparyayāḥ-reverse conditions.

Just as a person not inclined to die must nonetheless give up his longevity, opulence, fame and everything else at the time of death, so, at the appointed time of victory, one can gain all these when the Supreme Lord awards them by His mercy.

It is not good to be falsely puffed up, saying that by one's own effort one has become opulent, learned, beautiful and so on. All such good fortune is achieved through the mercy of the Lord. From another point of view, no one wants to die, and no one wants to be poor or ugly. Therefore, why does the living entity, against his will, receive such unwanted troubles? It is due to the mercy or chastisement of the Supreme Personality of Godhead that one gains or loses everything material. No one is independent; everyone is dependent on the mercy or chastisement of the Supreme Lord. There is a common saying in Bengal that the Lord has ten hands. This means that He has control everywhere-in the eight directions and up and down. If He wants to take everything away from us with His ten hands, we cannot protect anything with our two hands. Similarly, if He wants to bestow benedictions upon us with His ten hands, we cannot factually receive them all with our two hands; in other words, the benedictions exceed our ambitions. The conclusion is that even though we do not wish to be separated from our possessions, sometimes the Lord forcibly takes them from us; and sometimes He showers such benedictions upon us that we are unable to receive them all. Therefore either in opulence or in distress we are not independent; everything is dependent on the sweet will of the Supreme Personality of Godhead.

TEXT 14

tasmād akīrti-yaśasor

jayāpajayayor api

samaḥ syāt sukha-duḥkhābhyāṁ

mṛtyu-jīvitayos tathā

SYNONYMS

tasmāt-therefore (because of being fully dependent on the pleasure of the Supreme Personality of Godhead); akīrti-of defamation; yaśasoḥ-and fame; jaya-of victory; apajayayoḥ-and defeat; api-even; samaḥ-equal; syāt-one should be; sukha-duḥkhābhyām-with the distress and happiness; mṛtyu-of death; jīvitayoḥ-or of living; tathā-as well as.

Since everything is dependent on the supreme will of the Personality of Godhead, one should be equipoised in fame and defamation, victory and defeat, life and death. In their effects, represented as happiness and distress, one should maintain oneself in equilibrium, without anxiety.

TEXT 15

sattvaṁ rajas tama iti

prakṛter nātmano guṇāḥ

tatra sākṣiṇam ātmānaṁ

yo veda sa na badhyate

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; iti-thus; prakṛteḥ-of the material nature; na-not; ātmanaḥ-of the spirit soul; guṇāḥ-the qualities; tatra-in such a position; sākṣiṇam-an observer; ātmānam-the self; yaḥ-anyone who; veda-knows; saḥ-he; na-not; badhyate-is bound.

One who knows that the three qualities-goodness, passion and ignorance-are not qualities of the soul but qualities of material nature, and who knows that the pure soul is simply an observer of the actions and reactions of these qualities, should be understood to be a liberated person. He is not bound by these qualities.

As the Lord explains in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." When one attains self-realization, the brahma-bhūta stage, one knows that whatever happens during his life is due to the contamination of the modes of material nature. The living being, the pure soul, has nothing to do with these modes. In the midst of the hurricane of the material world, everything changes very quickly, but if one remains silent and simply observes the actions and reactions of the hurricane, he is understood to be liberated. The real qualification of the liberated soul is that he remains Kṛṣṇa conscious, undisturbed by the actions and reactions of the material energy. Such a liberated person is always jubilant. He never laments or aspires for anything. Since everything is supplied by the Supreme Lord, the living entity, being fully dependent on Him, should not protest or accept anything in terms of his personal sense gratification; rather, he should receive everything as the mercy of the Lord and remain steady in all circumstances.

TEXT 16

paśya māṁ nirjitaṁ śatru

vṛkṇāyudha-bhujaṁ mṛdhe

ghaṭamānaṁ yathā-śakti

tava prāṇa-jihīrṣayā

SYNONYMS

paśya-look; mām-at me; nirjitam-already defeated; śatru-O enemy; vṛkṇa-cut off; āyudha-my weapon; bhujam-and my arm; mṛdhe-in this fight; ghaṭamānam-still trying; yathā-śakti-according to my ability; tava-of you; prāṇa-the life; jihīrṣayā-with the desire to take away.

O my enemy, just look at me. I have already been defeated, for my weapon and arm have been cut to pieces. You have already overwhelmed me, but nonetheless, with a desire to kill you, I am trying my best to fight. I am not at all morose, even under such adverse conditions. Therefore you should give up your moroseness and continue fighting.

Vṛtrāsura was so great and powerful that in effect he was acting as the spiritual master of Indra. Although Vṛtrāsura was on the verge of defeat, he was not at all affected. He knew that he was going to be defeated by Indra, and he voluntarily accepted that, but since he was supposed to be Indra's enemy, he tried his best to kill Indra. Thus he performed his duty. One should perform his duty under all circumstances, even though one may know what the result will be.

TEXT 17

prāṇa-glaho 'yaṁ samara

iṣv-akṣo vāhanāsanaḥ

atra na jñāyate 'muṣya

jayo 'muṣya parājayaḥ

SYNONYMS

prāṇa-glahaḥ-life is the stake; ayam-this; samaraḥ-battle; iṣu-akṣaḥ-the arrows are the dice; vāhana-āsanaḥ-the carriers such as the horses and elephants are the game board; atra-here (in this gambling match); na-not; jñāyate-is known; amuṣya-of that one; jayaḥ-victory; amuṣya-of that one; parājayaḥ-defeat.

O my enemy, consider this battle a gambling match in which our lives are the stakes, the arrows are the dice, and the animals acting as carriers are the game board. No one can understand who will be defeated and who will be victorious. It all depends on providence.

TEXT 18

śrī-śuka uvāca

indro vṛtra-vacaḥ śrutvā

gatālīkam apūjayat

gṛhīta-vajraḥ prahasaṁs

tam āha gata-vismayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; indraḥ-King Indra; vṛtra-vacaḥ-the words of Vṛtrāsura; śrutvā-hearing; gata-alīkam-without duplicity; apūjayat-worshiped; gṛhīta-vajraḥ-taking up the thunderbolt; prahasan-smiling; tam-unto Vṛtrāsura; āha-said; gata-vismayaḥ-giving up his wonder.

Śukadeva Gosvāmī said: Hearing the straightforward, instructive words of Vṛtrāsura, King Indra praised him and again took the thunderbolt in his hand. Without bewilderment or duplicity, he then smiled and spoke to Vṛtrāsura as follows.

King Indra, the greatest of the demigods, was astonished to hear the instructions of Vṛtrāsura, who was supposed to be a demon. He was struck with wonder that a demon could speak so intelligently. Then he remembered great devotees like Prahlāda Mahārāja and Bali Mahārāja, who had been born in the families of demons, and thus he came to his senses. Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vṛtrāsura.

TEXT 19

indra uvāca

aho dānava siddho 'si

yasya te matir īdṛśī

bhaktaḥ sarvātmanātmānaṁ

suhṛdaṁ jagad-īśvaram

SYNONYMS

indraḥ uvāca-Indra said; aho-hello; dānava-O demon; siddhaḥ asi-you are now perfect; yasya-whose; te-your; matiḥ-consciousness; īdṛśī-such as this; bhaktaḥ-a great devotee; sarva-ātmanā-without diversion; ātmānam-to the Supersoul; suhṛdam-the greatest friend; jagat-īśvaram-to the Supreme Personality of Godhead.

Indra said: O great demon, I see by your discrimination and endurance in devotional service, despite your dangerous position, that you are a perfect devotee of the Supreme Personality of Godhead, the Supersoul and friend of everyone.

As stated in Bhagavad-gītā (6.22):

yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate

"Established in Kṛṣṇa consciousness, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of the greatest difficulty." An unalloyed devotee is never disturbed by any kind of trying circumstance. Indra was surprised to see that Vṛtrāsura, undisturbed, was fixed in devotional service to the Lord, for such a mentality is impossible for a demon. However, by the grace of the Supreme Personality of Godhead, anyone can become an exalted devotee (striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim). An unalloyed devotee is sure to return home, back to Godhead.

TEXT 20

bhavān atārṣīn māyāṁ vai

vaiṣṇavīṁ jana-mohinīm

yad vihāyāsuraṁ bhāvaṁ

mahā-puruṣatāṁ gataḥ

SYNONYMS

bhavān-your good self; atārṣīt-has surmounted; māyām-the illusory energy; vai-indeed; vaiṣṇavīm-of Lord Viṣṇu; jana-mohinīm-which deludes the mass of people; yat-since; vihāya-giving up; āsuram-of the demons; bhāvam-the mentality; mahā-puruṣatām-the position of an exalted devotee; gataḥ-obtained.

You have surmounted the illusory energy of Lord Viṣṇu, and because of this liberation, you have given up the demoniac mentality and have attained the position of an exalted devotee.

Lord Viṣṇu is the mahā-puruṣa. Therefore one who becomes a Vaiṣṇava attains the position of a mahā-pauruṣya. This position was attained by Mahārāja Parīkṣit. It is said in the Padma Purāṇa that the distinction between a demigod and a demon is that a demigod is a devotee of Lord Viṣṇu whereas a demon is just the opposite: viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. Vṛtrāsura was considered a demon, but actually he was more than qualified as a devotee, or mahā-pauruṣya. If one somehow becomes a devotee of the Supreme Lord, whatever his position, he can be brought to the position of a perfect person. This is possible if an unalloyed devotee tries to serve the Lord by delivering him in this way. Therefore Śukadeva Gosvāmī says in Śrīmad-Bhāgavatam (2.4.18):

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ

"Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas and members of the Khasa races, and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." Anyone can be purified if he takes shelter of a pure devotee and molds his character according to the pure devotee's direction. Then, even if one is a Kirāta, Āndhra, Pulinda or whatever, he can be purified and elevated to the position of a mahā-pauruṣya.

TEXT 21

khalv idaṁ mahad āścaryaṁ

yad rajaḥ-prakṛtes tava

vāsudeve bhagavati

sattvātmani dṛḍhā matiḥ

SYNONYMS

khalu-indeed; idam-this; mahat āścaryam-great wonder; yat-which; rajaḥ-influenced by the mode of passion; prakṛteḥ-whose nature; tava-of you; vāsudeve-in Lord Kṛṣṇa; bhagavati-the Supreme Personality of Godhead; sattva-ātmani-who is situated in pure goodness; dṛḍhā-firm; matiḥ-consciousness.

O Vṛtrāsura, demons are generally conducted by the mode of passion. Therefore, what a great wonder it is that although you are a demon, you have adopted the mentality of a devotee and have fixed your mind on the Supreme Personality of Godhead, Vāsudeva, who is always situated in pure goodness.

King Indra wondered how Vṛtrāsura could have been elevated to the position of an exalted devotee. As for Prahlāda Mahārāja, he was initiated by Nārada Muni, and therefore it was possible for him to become a great devotee, although he was born in a family of demons. For Vṛtrāsura, however, Indra could not detect such causes. Therefore he was struck with wonder that Vṛtrāsura was such an exalted devotee that he could fix his mind without deviation upon the lotus feet of Lord Kṛṣṇa, Vāsudeva.

TEXT 22

yasya bhaktir bhagavati

harau niḥśreyaseśvare

vikrīḍato 'mṛtāmbhodhau

kiṁ kṣudraiḥ khātakodakaiḥ

SYNONYMS

yasya-of whom; bhaktiḥ-devotional service; bhagavati-to the Supreme Personality of Godhead; harau-Lord Hari; niḥśreyasa-īśvare-the controller of the supreme perfection of life, or supreme liberation; vikrīḍataḥ-swimming or playing; amṛta-ambhodhau-in the ocean of nectar; kim-what is the use; kṣudraiḥ-with small; khātaka-udakaiḥ-ditches of water.

A person fixed in the devotional service of the Supreme Lord, Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him what is the use of the water in small ditches?

Vṛtrāsura has formerly prayed (Bhāg. 6.11.25), na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ na sāma-bhaumaṁ na rasādhipatyam. "I do not want the facilities for happiness on Brahmaloka, Svargaloka or even Dhruvaloka, not to speak of this earth or the lower planets. I simply want to return home, back to Godhead." This is the determination of a pure devotee. A pure devotee is never attracted to any exalted position within this material world. He simply wants to associate with the Supreme Personality of Godhead like the inhabitants of Vṛndāvana-Śrīmatī Rādhārāṇī, the gopīs, Kṛṣṇa's father and mother (Nanda Mahārāja and Yaśodā), Kṛṣṇa's friends and Kṛṣṇa's servants. He wants to associate with Kṛṣṇa's atmosphere of Vṛndāvana's beauty. These are the highest ambitions of a devotee of Kṛṣṇa. Devotees of Lord Viṣṇu may aspire for a position in Vaikuṇṭhaloka, but a devotee of Kṛṣṇa never aspires even for the facilities of Vaikuṇṭha; he wants to return to Goloka Vṛndāvana and associate with Lord Kṛṣṇa in His eternal pastimes. Any material happiness is like water in a ditch, whereas the spiritual happiness eternally enjoyed in the spiritual world is like an ocean of nectar in which a devotee wants to swim.

TEXT 23

śrī-śuka uvāca

iti bruvāṇāv anyonyaṁ

dharma-jijñāsayā nṛpa

yuyudhāte mahā-vīryāv

indra-vṛtrau yudhām patī

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇau-speaking; anyonyam-to one another; dharma-jijñāsayā-with a desire to know the supreme, ultimate religious principle (devotional service); nṛpa-O King; yuyudhāte-fought; mahā-vīryau-both very powerful; indra-King Indra; vṛtrau-and Vṛtrāsura; yudhām patī-both great military commanders.

Śrī Śukadeva Gosvāmī said: Vṛtrāsura and King Indra spoke about devotional service even on the battlefield, and then as a matter of duty they again began fighting. My dear King, both of them were great fighters and were equally powerful.

TEXT 24

āvidhya parighaṁ vṛtraḥ

kārṣṇāyasam arindamaḥ

indrāya prāhiṇod ghoraṁ

vāma-hastena māriṣa

SYNONYMS

āvidhya-whirling; parigham-the club; vṛtraḥ-Vṛtrāsura; kārṣṇa-ayasam-made of iron; arim-damaḥ-who was competent to subdue his enemy; indrāya-at Indra; prāhiṇot-threw; ghoram-very fearful; vāma-hastena-with his left hand; māriṣa-O best of kings, Mahārāja Parīkṣit.

O Mahārāja Parīkṣit, Vṛtrāsura, who was completely able to subdue his enemy, took his iron club, whirled it around, aimed it at Indra and then threw it at him with his left hand.

TEXT 25

sa tu vṛtrasya parighaṁ

karaṁ ca karabhopamam

ciccheda yugapad devo

vajreṇa śata-parvaṇā

SYNONYMS

saḥ-he (King Indra); tu-however; vṛtrasya-of Vṛtrāsura; parigham-the iron club; karam-his hand; ca-and; karabha-upamam-as strong as the trunk of an elephant; ciccheda-cut to pieces; yugapat-simultaneously; devaḥ-Lord Indra; vajreṇa-with the thunderbolt; śata-parvaṇā-having one hundred joints.

With his thunderbolt named Śataparvan, Indra simultaneously cut to pieces Vṛtrāsura's club and his remaining hand.

TEXT 26

dorbhyām utkṛtta-mūlābhyāṁ

babhau rakta-sravo 'suraḥ

chinna-pakṣo yathā gotraḥ

khād bhraṣṭo vajriṇā hataḥ

SYNONYMS

dorbhyām-from the two arms; utkṛtta-mūlābhyām-cut from the very root; babhau-was; rakta-sravaḥ-profusely discharging blood; asuraḥ-Vṛtrāsura; chinna-pakṣaḥ-whose wings are cut; yathā-just as; gotraḥ-a mountain; khāt-from the sky; bhraṣṭaḥ-falling; vajriṇā-by Indra, the carrier of the thunderbolt; hataḥ-struck.

Vṛtrāsura, bleeding profusely, his two arms cut off at their roots, looked very beautiful, like a flying mountain whose wings have been cut to pieces by Indra.

It appears from the statement of this verse that sometimes there are flying mountains and that their wings are cut by the thunderbolt of Indra. Vṛtrāsura's huge body resembled such a mountain.

TEXTS 27–29

mahā-prāṇo mahā-vīryo

mahā-sarpa iva dvipam

kṛtvādharāṁ hanuṁ bhūmau

daityo divy uttarāṁ hanum

nabho-gambhīra-vaktreṇa

leliholbaṇa-jihvayā

daṁṣṭrābhiḥ kāla-kalpābhir

grasann iva jagat-trayam

atimātra-mahā-kāya

ākṣipaṁs tarasā girīn

giri-rāṭ pāda-cārīva

padbhyāṁ nirjarayan mahīm

jagrāsa sa samāsādya

vajriṇaṁ saha-vāhanam

SYNONYMS

mahā-prāṇaḥ-very great in bodily strength; mahā-vīryaḥ-showing uncommon prowess; mahā-sarpaḥ-the biggest snake; iva-like; dvipam-an elephant; kṛtvā-placing; adharām-the lower; hanum-jaw; bhūmau-on the ground; daityaḥ-the demon; divi-in the sky; uttarām hanum-the upper jaw; nabhaḥ-like the sky; gambhīra-deep; vaktreṇa-with his mouth; leliha-like a snake; ulbaṇa-fearful; jihvayā-with a tongue; daṁṣṭrābhiḥ-with teeth; kāla-kalpābhiḥ-exactly like the time factor, or death; grasan-devouring; iva-as if; jagat-trayam-the three worlds; ati-mātra-very high; mahā-kāyaḥ-whose great body; ākṣipan-shaking; tarasā-with great force; girīn-the mountains; giri-rāṭ-the Himalaya Mountains; pāda-cārī-moving on foot; iva-as if; padbhyām-by his feet; nirjarayan-crushing; mahīm-the surface of the world; jagrāsa-swallowed; saḥ-he; samāsādya-reaching; vajriṇam-Indra, who carries the thunderbolt; saha-vāhanam-with his carrier, the elephant.

Vṛtrāsura was very powerful in physical strength and influence. He placed his lower jaw on the ground and his upper jaw in the sky. His mouth became very deep, like the sky itself, and his tongue resembled a large serpent. With his fearful, deathlike teeth, he seemed to be trying to devour the entire universe. Thus assuming a gigantic body, the great demon Vṛtrāsura shook even the mountains and began crushing the surface of the earth with his legs, as if he were the Himalayas walking about. He came before Indra and swallowed him and Airāvata, his carrier, just as a big python might swallow an elephant.

TEXT 30

vṛtra-grastaṁ tam ālokya

saprajāpatayaḥ surāḥ

hā kaṣṭam iti nirviṇṇāś

cukruśuḥ samaharṣayaḥ

SYNONYMS

vṛtra-grastam-swallowed by Vṛtrāsura; tam-him (Indra); ālokya-seeing; sa-prajāpatayaḥ-with Lord Brahmā and other prajāpatis; surāḥ-all the demigods; hā-alas; kaṣṭam-what a tribulation; iti-thus; nirviṇṇāḥ-being very morose; cukruśuḥ-lamented; sa-mahā-ṛṣayaḥ-with the great sages.

When the demigods, along with Brahmā, other prajāpatis and other great saintly persons, saw that Indra had been swallowed by the demon, they became very morose. "Alas," they lamented. "What a calamity ! What a calamity !"

TEXT 31

nigīrṇo 'py asurendreṇa

na mamārodaraṁ gataḥ

mahāpuruṣa-sannaddho

yogamāyā-balena ca

SYNONYMS

nigīrṇaḥ-swallowed; api-although; asura-indreṇa-by the best of the demons, Vṛtrāsura; na-not; mamāra-died; udaram-the abdomen; gataḥ-reaching; mahā-puruṣa-by the armor of the Supreme Lord, Nārāyaṇa; sannaddhaḥ-being protected; yoga-māyā-balena-by the mystic power that Indra himself possessed; ca-also.

The protective armor of Nārāyaṇa, which Indra possessed, was identical with Nārāyaṇa Himself, the Supreme Personality of Godhead. Protected by that armor and by his own mystic power, King Indra, although swallowed by Vṛtrāsura, did not die within the demon's belly.

TEXT 32

bhittvā vajreṇa tat-kukṣiṁ

niṣkramya bala-bhid vibhuḥ

uccakarta śiraḥ śatror

giri-śṛṅgam ivaujasā

SYNONYMS

bhittvā-piercing; vajreṇa-by the thunderbolt; tat-kukṣim-the abdomen of Vṛtrāsura; niṣkramya-getting out; bala-bhit-the slayer of the demon Bala; vibhuḥ-the powerful Lord Indra; uccakarta-cut off; śiraḥ-the head; śatroḥ-of the enemy; giri-śṛṅgam-the peak of a mountain; iva-like; ojasā-with great force.

With his thunderbolt, King Indra, who was also extremely powerful, pierced through Vṛtrāsura's abdomen and came out. Indra, the killer of the demon Bala, then immediately cut off Vṛtrāsura's head, which was as high as the peak of a mountain.

TEXT 33

vajras tu tat-kandharam āśu-vegaḥ

kṛntan samantāt parivartamānaḥ

nyapātayat tāvad ahar-gaṇena

yo jyotiṣām ayane vārtra-hatye

SYNONYMS

vajraḥ-the thunderbolt; tu-but; tat-kandharam-his neck; āśu-vegaḥ-although very fast; kṛntan-cutting; samantāt-all around; parivartamānaḥ-revolving; nyapātayat-caused to fall; tāvat-so many; ahaḥ-gaṇena-by days; yaḥ-which; jyotiṣām-of the luminaries like the sun and moon; ayane-in moving to both sides of the equator; vārtra-hatye-at the time suitable for killing Vṛtrāsura.

Although the thunderbolt revolved around Vṛtrāsura's neck with great speed, separating his head from his body took one complete year-360 days, the time in which the sun, moon and other luminaries complete a northern and southern journey. Then, at the suitable time for Vṛtrāsura to be killed, his head fell to the ground.

TEXT 34

tadā ca khe dundubhayo vinedur

gandharva-siddhāḥ samaharṣi-saṅghāḥ

vārtra-ghna-liṅgais tam abhiṣṭuvānā

mantrair mudā kusumair abhyavarṣan

SYNONYMS

tadā-at that time; ca-also; khe-in the higher planetary systems in the sky; dundubhayaḥ-the kettledrums; vineduḥ-sounded; gandharva-the Gandharvas; siddhāḥ-and the Siddhas; sa-maharṣi-saṅghāḥ-with the assembly of saintly persons; vārtra-ghna-liṅgaiḥ-celebrating the prowess of the killer of Vṛtrāsura; tam-him (Indra); abhiṣṭuvānāḥ-praising; mantraiḥ-by various mantras; mudā-with great pleasure; kusumaiḥ-with flowers; abhyavarṣan-showered.

When Vṛtrāsura was killed, the Gandharvas and Siddhas in the heavenly planets beat kettledrums in jubilation. With Vedic hymns they celebrated the prowess of Indra, the killer of Vṛtrāsura, praising Indra and showering flowers upon him with great pleasure.

TEXT 35

vṛtrasya dehān niṣkrāntam

ātma-jyotir arindama

paśyatāṁ sarva-devānām

alokaṁ samapadyata

SYNONYMS

vṛtrasya-of Vṛtrāsura; dehāt-from the body; niṣkrāntam-coming out; ātma-jyotiḥ-the spirit soul, which was as brilliant as the effulgence of Brahman; arim-dama-O King Parīkṣit, subduer of enemies; paśyatām-were watching; sarva-devānām-while all the demigods; alokam-the supreme abode, filled with the Brahman effulgence; samapadyata-achieved.

O King Parīkṣit, subduer of enemies, the living spark then came forth from Vṛtrāsura's body and returned home, back to Godhead. While all the demigods looked on, he entered the transcendental world to become an associate of Lord Saṅkarṣaṇa.

Śrīla Viśvanātha Cakravartī Ṭhākura explains that Indra, not Vṛtrāsura, was actually killed. He says that when Vṛtrāsura swallowed King Indra and his carrier, the elephant, he thought, "Now I have killed Indra, and therefore there is no more need of fighting. Now let me return home, back to Godhead." Thus he stopped all his bodily activities and became situated in trance. Taking advantage of the silence of Vṛtrāsura's body, Indra pierced the demon's abdomen, and because of Vṛtrāsura's trance, Indra was able to come out. Now, Vṛtrāsura was in yoga-samadhi, and therefore although King Indra wanted to cut his throat, the demon's neck was so stiff that Indra's thunderbolt took 360 days to cut it to pieces. Actually it was the body left by Vṛtrāsura that was cut to pieces by Indra; Vṛtrāsura himself was not killed. In his original consciousness, Vṛtrāsura returned home, back to Godhead, to become an associate of Lord Saṅkarṣaṇa. Here the word alokam means the transcendental world, Vaikuṇṭhaloka, where Saṅkarṣaṇa eternally resides.

Thus end the Bhaktivedanta purports of the Sixth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Vṛtrāsura's Glorious Death."

Chapter Thirteen

King Indra Afflicted by Sinful Reaction

This chapter describes Indra's fear at having killed a brāhmaṇa (Vṛtrāsura), and it also describes how he fled and was saved by the grace of Lord Viṣṇu.

When all the demigods requested Indra to kill Vṛtrāsura, he refused because Vṛtrāsura was a brāhmaṇa. The demigods, however, encouraged Indra not to fear killing him because Indra was protected by the Nārāyaṇa-kavaca, or the Supreme Personality of Godhead Himself, Lord Nārāyaṇa. Even by a glimpse of the chanting of Nārāyaṇa's name, one becomes free from all the sinful reactions of killing a woman, a cow or a brāhmaṇa. The demigods advised Indra to perform an aśvamedha sacrifice, by which Nārāyaṇa would be pleased, for the performer of such a sacrifice is not implicated in sinful reactions even if he kills the entire universe.

Following this instruction from the demigods, King Indra fought Vṛtrāsura, but when Vṛtrāsura was killed, everyone was satisfied but King Indra, who knew Vṛtrāsura's position. This is the nature of a great personality. Even if a great personality acquires some opulence, he is always ashamed and regretful if he acquires it illegally. Indra could understand that he was certainly entangled by sinful reactions for killing a brāhmaṇa. Indeed, he could see sinful reaction personified following him, and thus he fled here and there in fear, thinking of how to rid himself of his sins. He went to Mānasa-sarovara, and there, under the protection of the goddess of fortune, he meditated for one thousand years. During this time, Nahuṣa reigned over the heavenly planets as the representative of Indra. Unfortunately, however, he was attracted by the beauty of Indra's wife, Śacīdevī, and because of his sinful desire he had to accept the body of a serpent in his next life. Indra later performed a great sacrifice with the help of exalted brāhmaṇas and saints. In this way he was released from the reactions of his sinful killing of a brāhmaṇa.

TEXT 1

śrī-śuka uvāca

vṛtre hate trayo lokā

vinā śakreṇa bhūrida

sapālā hy abhavan sadyo

vijvarā nirvṛtendriyāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; vṛtre hate-when Vṛtrāsura was killed; trayaḥ lokāḥ-the three planetary systems (upper, middle and lower); vinā-except; śakreṇa-Indra, who is also called Śakra; bhūri-da-O Mahārāja Parīkṣit, giver of great charity; sa-pālāḥ-with the rulers of the various planets; hi-indeed; abhavan-became; sadyaḥ-immediately; vijvarāḥ-without fear of death; nirvṛta-very much pleased; indriyāḥ-whose senses.

Śrī Śukadeva Gosvāmī said: O King Parīkṣit, who are so charitably disposed, when Vṛtrāsura was killed, all the presiding deities and everyone else in the three planetary systems was immediately pleased and free from trouble-everyone, that is, except Indra.

TEXT 2

devarṣi-pitṛ-bhūtāni

daityā devānugāḥ svayam

pratijagmuḥ sva-dhiṣṇyāni

brahmeśendrādayas tataḥ

SYNONYMS

deva-demigods; ṛṣi-great saintly persons; pitṛ-the inhabitants of Pitṛloka; bhūtāni-and the other living entities; daityāḥ-demons; deva-anugāḥ-the inhabitants of other planets following the principles of the demigods; svayam-independently (without asking permission from Indra); pratijagmuḥ-returned; sva-dhiṣṇyāni-to their respective planets and homes; brahma-Lord Brahmā; īśa-Lord Śiva; indra-ādayaḥ-and the demigods headed by Indra; tataḥ-thereafter.

Thereafter, the demigods, the great saintly persons, the inhabitants of Pitṛloka and Bhūtaloka, the demons, the followers of the demigods, and also Lord Brahmā, Lord Śiva and the demigods subordinate to Indra all returned to their respective homes. While departing, however, no one spoke to Indra.

In this connection Śrīla Viśvanātha Cakravartī Ṭhākura comments:

brahmeśendrādaya iti; indrasya sva-dhiṣṇya-gamanaṁ nopapadyate vṛtra-vadha-kṣaṇa eva brahma-hatyopadrava-prāpteḥ; tasmāt tata ity anena mānasa-sarovarād āgatya pravartitād aśvamedhāt parata iti vyākhyeyam.

Lord Brahmā, Lord Śiva and the other demigods returned to their respective abodes, but Indra did not, for he was disturbed at having killed Vṛtrāsura, who was actually a brāhmaṇa. After killing Vṛtrāsura, Indra went to the Mānasa-sarovara Lake to become free from sinful reactions. When he left the lake, he performed an aśvamedha-yajña and then returned to his own abode.

TEXT 3

śrī-rājovāca

indrasyānirvṛter hetuṁ

śrotum icchāmi bho mune

yenāsan sukhino devā

harer duḥkhaṁ kuto 'bhavat

SYNONYMS

śrī-rājā uvāca-King Parīkṣit inquired; indrasya-of King Indra; anirvṛteḥ-of the moroseness; hetum-the reason; śrotum-to hear; icchāmi-I wish; bhoḥ-O my lord; mune-O great sage, Śukadeva Gosvāmī; yena-by which; āsan-were; sukhinaḥ-very happy; devāḥ-all the demigods; hareḥ-of Indra; duḥkham-moroseness; kutaḥ-from where; abhavat-was.

Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: O great sage, what was the reason for Indra's unhappiness? I wish to hear about this. When he killed Vṛtrāsura, all the demigods were extremely happy. Why, then, was Indra himself unhappy?

This, of course, is a very intelligent question. When a demon is killed, certainly all the demigods are happy. In this case, however, when all the demigods were happy because of Vṛtrāsura's having been killed, Indra was unhappy. Why? It may be suggested that Indra was unhappy because he knew that he had killed a great devotee and brāhmaṇa. Vṛtrāsura outwardly appeared to be a demon, but inwardly he was a great devotee and therefore a great brāhmaṇa.

Herein it is clearly indicated that a person who is not at all demoniac, such as Prahlāda Mahārāja and Bali Mahārāja, may outwardly be a demon or be born in a family of demons. Therefore in terms of real culture one should not be considered a demigod or demon simply according to birth. In his dealings while fighting with Indra, Vṛtrāsura proved himself a great devotee of the Supreme Personality of Godhead. Furthermore, as soon as he finished fighting with Indra and was apparently killed, Vṛtrāsura was transferred to Vaikuṇṭhaloka to become an associate of Saṅkarṣaṇa. Indra knew this, and therefore he was morose at having killed such a demon, who was actually a Vaiṣṇava or brāhmaṇa.

A Vaiṣṇava is already a brāhmaṇa, although a brāhmaṇa may not be a Vaiṣṇava. The Padma Purāṇa says:

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ

One may be a brāhmaṇa in terms of his culture and family and may be expert in Vedic knowledge (mantra-tantra-viśāradaḥ), but if he is not a Vaiṣṇava, he cannot be a guru. This means that an expert brāhmaṇa may not be a Vaiṣṇava, but a Vaiṣṇava is already a brāhmaṇa. A millionaire may very easily possess hundreds and thousands of dollars, but a person with hundreds and thousands of dollars is not necessarily a millionaire. Vṛtrāsura was a perfect Vaiṣṇava, and therefore he was also a brāhmaṇa.

TEXT 4

śrī-śuka uvāca

vṛtra-vikrama-saṁvignāḥ

sarve devāḥ saharṣibhiḥ

tad-vadhāyārthayann indraṁ

naicchad bhīto bṛhad-vadhāt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; vṛtra-of Vṛtrāsura; vikrama-by the powerful activities; saṁvignāḥ-being full of anxieties; sarve-all; devāḥ-the demigods; saha ṛṣibhiḥ-with the great sages; tat-vadhāya-for the killing of him; ārthayan-requested; indram-Indra; na aicchat-declined; bhītaḥ-being afraid; bṛhat-vadhāt-due to killing a brāhmaṇa.

Śrī Śukadeva Gosvāmī answered: When all the great sages and demigods were disturbed by the extraordinary power of Vṛtrāsura, they had assembled to ask Indra to kill him. Indra, however, being afraid of killing a brāhmaṇa, declined their request.

TEXT 5

indra uvāca

strī-bhū-druma-jalair eno

viśvarūpa-vadhodbhavam

vibhaktam anugṛhṇadbhir

vṛtra-hatyāṁ kva mārjmy aham

SYNONYMS

indraḥ uvāca-King Indra replied; strī-by women; bhū-the earth; druma-the trees; jalaiḥ-and water; enaḥ-this (sin); viśvarūpa-of Viśvarūpa; vadha-from the killing; udbhavam-produced; vibhaktam-divided; anugṛhṇadbhiḥ-showing their favor (to me); vṛtra-hatyām-the killing of Vṛtra; kva-how; mārjmi-shall become free from; aham-I.

King Indra replied: When I killed Viśvarūpa, I received extensive sinful reactions, but I was favored by the women, land, trees and water, and therefore I was able to divide the sin among them. But now if I kill Vṛtrāsura, another brāhmaṇa, how shall I free myself from the sinful reactions?

TEXT 6

śrī-śuka uvāca

ṛṣayas tad upākarṇya

mahendram idam abruvan

yājayiṣyāma bhadraṁ te

hayamedhena mā sma bhaiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ṛṣayaḥ-the great sages; tat-that; upākarṇya-hearing; mahā-indram-unto King Indra; idam-this; abruvan-spoke; yājayiṣyāmaḥ-we shall perform a great sacrifice; bhadram-good fortune; te-unto you; hayamedhena-by the horse sacrifice; mā sma bhaiḥ-do not be afraid.

Śrī Śukadeva Gosvāmī said: Hearing this, the great sages replied to King Indra, "O King of heaven, all good fortune unto you. Do not fear. We shall perform an aśvamedha sacrifice to release you from any sin you may accrue by killing the brāhmaṇa."

TEXT 7

hayamedhena puruṣaṁ

paramātmānam īśvaram

iṣṭvā nārāyaṇaṁ devaṁ

mokṣyase 'pi jagad-vadhāt

SYNONYMS

hayamedhena-by the sacrifice known as aśvamedha; puruṣam-the Supreme Person; paramātmānam-the Supersoul; īśvaram-the supreme controller; iṣṭvā-worshiping; nārāyaṇam-Lord Nārāyaṇa; devam-the Supreme Lord; mokṣyase-you will be liberated; api-even; jagat-vadhāt-from the sin for killing the whole world.

The ṛṣis continued: O King Indra, by performing an aśvamedha sacrifice and thereby pleasing the Supreme Personality of Godhead, who is the Supersoul, Lord Nārāyaṇa, the supreme controller, one can be relieved even of the sinful reactions for killing the entire world, not to speak of killing a demon like Vṛtrāsura.

TEXTS 8–9

brahma-hā pitṛ-hā go-ghno

mātṛ-hācārya-hāghavān

śvādaḥ pulkasako vāpi

śuddhyeran yasya kīrtanāt

tam aśvamedhena mahā-makhena

śraddhānvito 'smābhir anuṣṭhitena

hatvāpi sabrahma-carācaraṁ tvaṁ

na lipyase kiṁ khala-nigraheṇa

SYNONYMS

brahma-hā-a person who has killed a brāhmaṇa; pitṛ-hā-a person who has killed his father; go-ghnaḥ-a person who has killed a cow; mātṛ-hā-a person who has killed his mother; ācārya-hā-a person who has killed his spiritual master; agha-vān-such a sinful person; śva-adaḥ-a dog-eater; pulkasakaḥ-a caṇḍāla, one who is less than a śūdra; vā-or; api-even; śuddhyeran-may be purified; yasya-of whom (Lord Nārāyaṇa); kīrtanāt-from chanting the holy name; tam-Him; aśvamedhena-by the aśvamedha sacrifice; mahā-makhena-the topmost of all sacrifices; śraddhā-anvitaḥ-endowed with faith; asmābhiḥ-by us; anuṣṭhitena-conducted or managed; hatvā-killing; api-even; sa-brahma-cara-acaram-all the living entities, including the brāhmaṇas; tvam-you; na-not; lipyase-are contaminated; kim-what then; khala-nigraheṇa-by killing one disturbing demon.

One who has killed a brāhmaṇa, one who has killed a cow or one who has killed his father, mother or spiritual master can be immediately freed from all sinful reactions simply by chanting the holy name of Lord Nārāyaṇa. Other sinful persons, such as dog-eaters and caṇḍālas, who are less than śūdras, can also be freed in this way. But you are a devotee, and we shall help you by performing the great horse sacrifice. If you please Lord Nārāyaṇa in that way, why should you be afraid? You will be freed even if you kill the entire universe, including the brāhmaṇas, not to speak of killing a disturbing demon like Vṛtrāsura.

It is said in the Bṛhad-viṣṇu Purāṇa:

nāmno hi yāvatī śaktiḥ
pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti
pātakaṁ pātakī naraḥ

Also, in the Prema-vivarta by Jagadānanda Paṇḍita it is said:

eka kṛṣṇa-nāme pāpīra yata pāpa-kṣaya
bahu janme sei pāpī karite nāraya

This means that by once chanting the holy name of the Lord, one can be freed from the reactions of more sins that he can even imagine performing. The holy name is so spiritually potent that simply by chanting the holy name one can be freed from the reactions to all sinful activities. What, then, is to be said of those who chant the holy name regularly or worship the Deity regularly? For such purified devotees, freedom from sinful reaction is certainly assured. This does not mean, however, that one should intentionally commit sinful acts and think himself free from the reactions because he is chanting the holy name. Such a mentality is a most abominable offense at the lotus feet of the holy name. Nāmno balād yasya hi pāpa-buddhiḥ: the Lord's holy name certainly has the potency to neutralize all sinful activities, but if one repeatedly and intentionally commits sins while chanting the holy name, he is most condemned.

These verses name the performers of various sinful deeds. In the Manu-saṁhitā the following names are given. A son begotten by a brāhmaṇa and born from the womb of a śūdra mother is called a pāraśava or niṣāda, a hunter accustomed to stealing. A son begotten by a niṣāda in the womb of a śūdra woman is called a pukkasa. A child begotten by a kṣatriya in the womb of the daughter of a śūdra is called an ugra. A child begotten by a śūdra in the womb of the daughter of a kṣatriya is called a kṣattā. A child begotten by a kṣatriya in the womb of a lower-class woman is called a śvāda, or dog-eater. All such offspring are considered extremely sinful, but the holy name of the Supreme Personality of Godhead is so strong that all of them can be purified simply by chanting the Hare Kṛṣṇa mantra.

The Hare Kṛṣṇa movement offers everyone a chance to be purified, regardless of birth or family. As confirmed in Śrīmad-Bhāgavatam (2.4.18):

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ

"Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas, members of the Khasa races, and even others addicted to sinful acts can be purified by taking shelter of devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." Even such sinful persons can certainly all be purified if they chant the holy name of the Lord under the direction of a pure devotee.

Herein the sages encourage King Indra to kill Vṛtrāsura even at the risk of brahma-hatyā, the killing of a brāhmaṇa, and they guarantee to release him from sinful reactions by performing an aśvamedha-yajña. Such purposefully devised atonement, however, cannot relieve the performer of sinful acts. This will be seen from the following verse.

TEXT 10

śrī-śuka uvāca

evaṁ sañcodito viprair

marutvān ahanad ripum

brahma-hatyā hate tasminn

āsasāda vṛṣākapim

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; sañcoditaḥ-being encouraged; vipraiḥ-by the brāhmaṇas; marutvān-Indra; ahanat-killed; ripum-his enemy, Vṛtrāsura; brahma-hatyā-the sinful reaction for killing a brāhmaṇa; hate-was killed; tasmin-when he (Vṛtrāsura); āsasāda-approached; vṛṣākapim-Indra, who is also named Vṛṣākapi.

Śrī Śukadeva Gosvāmī said: Encouraged by the words of the sages, Indra killed Vṛtrāsura, and when he was killed the sinful reaction for killing a brāhmaṇa [brahma-hatyā] certainly took shelter of Indra.

After killing Vṛtrāsura, Indra could not surpass the brahma-hatyā, the sinful reactions for killing a brāhmaṇa. Formerly he had killed one brāhmaṇa, Viśvarūpa, out of circumstantial anger, but this time, following the advice of the sages, he killed another brāhmaṇa purposely. Therefore the sinful reaction was greater than before. Indra could not be relieved from the reaction simply by performing sacrifices for atonement. He had to undergo a severe series of sinful reactions, and when he was freed by such suffering, the brāhmaṇas allowed him to perform the horse sacrifice. The planned execution of sinful deeds on the strength of chanting the holy name of the Lord or undergoing prāyaścitta, atonement, cannot give relief to anyone, even to Indra or Nahuṣa. Nahuṣa was officiating for Indra while Indra, absent from heaven, was going here and there to gain release from his sinful reactions.

TEXT 11

tayendraḥ smāsahat tāpaṁ

nirvṛtir nāmum āviśat

hrīmantaṁ vācyatāṁ prāptaṁ

sukhayanty api no guṇāḥ

SYNONYMS

tayā-by that action; indraḥ-King Indra; sma-indeed; asahat-suffered; tāpam-misery; nirvṛtiḥ-happiness; na-not; amum-him; āviśat-entered; hrīmantam-one who is shameful; vācyatām-ill fame; prāptam-obtaining; sukhayanti-give pleasure; api-although; no-not; guṇāḥ-good qualifications like possessing opulence.

Following the advice of the demigods, Indra killed Vṛtrāsura, and he suffered because of this sinful killing. Although the other demigods were happy, he could not derive happiness from the killing of Vṛtrāsura. Indra's other good qualities, such as tolerance and opulence, could not help him in his grief.

One cannot be happy by committing sinful acts, even if one is endowed with material opulence. Indra found this to be true. People began to blaspheme him, saying, "This person has killed a brāhmaṇa for the sake of enjoying heavenly material happiness." Therefore in spite of being King of heaven and enjoying material opulence, Indra was always unhappy because of the accusations of the populace.

TEXTS 12–13

tāṁ dadarśānudhāvantīṁ

cāṇḍālīm iva rūpiṇīm

jarayā vepamānāṅgīṁ

yakṣma-grastām asṛk-paṭām

vikīrya palitān keśāṁs

tiṣṭha tiṣṭheti bhāṣiṇīm

mīna-gandhy-asu-gandhena

kurvatīṁ mārga-dūṣaṇam

SYNONYMS

tām-the sinful reaction; dadarśa-he saw; anudhāvantīm-chasing; cāṇḍālīm-a woman of the lowest class; iva-like; rūpiṇīm-taking a form; jarayā-because of old age; vepamāna-aṅgīm-whose bodily limbs were trembling; yakṣma-grastām-infected with tuberculosis; asṛk-paṭām-whose clothes were covered with blood; vikīrya-scattering; palitān-grayed; keśān-hair; tiṣṭha tiṣṭha-wait, wait; iti-thus; bhāṣiṇīm-calling; mīna-gandhi-the smell of fish; asu-whose breath; gandhena-by the odor; kurvatīm-bringing about; mārga-dūṣaṇam-the pollution of the whole street.

Indra saw personified sinful reaction chasing him, appearing like a caṇḍāla woman, a woman of the lowest class. She seemed very old, and all the limbs of her body trembled. Because she was afflicted with tuberculosis, her body and garments were covered with blood. Breathing an unbearable fishy odor that polluted the entire street, she called to Indra, "Wait! Wait!"

When a person is afflicted with tuberculosis, he often vomits blood, which makes his garments bloody.

TEXT 14

nabho gato diśaḥ sarvāḥ

sahasrākṣo viśāmpate

prāg-udīcīṁ diśaṁ tūrṇaṁ

praviṣṭo nṛpa mānasam

SYNONYMS

nabhaḥ-to the sky; gataḥ-going; diśaḥ-to the directions; sarvāḥ-all; sahasra-akṣaḥ-Indra, who is endowed with one thousand eyes; viśāmpate-O King; prāk-udīcīm-to the northeast; diśam-direction; tūrṇam-very speedily; praviṣṭaḥ-entered; nṛpa-O King; mānasam-the lake known as Mānasa-sarovara.

O King, Indra first fled to the sky, but there also he saw the woman of personified sin chasing him. This witch followed him wherever he went. At last he very quickly went to the northeast and entered the Mānasa-sarovara Lake.

TEXT 15

sa āvasat puṣkara-nāla-tantūn

alabdha-bhogo yad ihāgni-dūtaḥ

varṣāṇi sāhasram alakṣito 'ntaḥ

sañcintayan brahma-vadhād vimokṣam

SYNONYMS

saḥ-he (Indra); āvasat-lived; puṣkara-nāla-tantūn-in the network of the fibers of a lotus stem; alabdha-bhogaḥ-not getting any material comfort (practically starving for all material needs); yat-which; iha-here; agni-dūtaḥ-the fire-god messenger; varṣāṇi-celestial years; sāhasram-one thousand; alakṣitaḥ-invisible; antaḥ-within his heart; sañcintayan-always thinking of; brahma-vadhāt-from the killing of a brāhmaṇa; vimokṣam-liberation.

Always thinking of how he could be relieved from the sinful reaction for killing a brāhmaṇa, King Indra, invisible to everyone, lived in the lake for one thousand years in the subtle fibers of the stem of a lotus. The fire-god used to bring him his share of all yajñas, but because the fire-god was afraid to enter the water, Indra was practically starving.

TEXT 16

tāvat triṇākaṁ nahuṣaḥ śaśāsa

vidyā-tapo-yoga-balānubhāvaḥ

sa sampad-aiśvarya-madāndha-buddhir

nītas tiraścāṁ gatim indra-patnyā

SYNONYMS

tāvat-for so long; triṇākam-the heavenly planet; nahuṣaḥ-Nahuṣa; śaśāsa-ruled; vidyā-by education; tapaḥ-austerities; yoga-mystic power; bala-and strength; anubhāvaḥ-being equipped; saḥ-he (Nahuṣa); sampat-of so much wealth; aiśvarya-and opulence; mada-by the madness; andha-blinded; buddhiḥ-his intelligence; nītaḥ-was brought; tiraścām-of a snake; gatim-to the destination; indra-patnyā-by Indra's wife Śacīdevī.

As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahuṣa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahuṣa, however, blinded and maddened by power and opulence, made undesirable proposals to Indra's wife with a desire to enjoy her. Thus Nahuṣa was cursed by a brāhmaṇa and later became a snake.

TEXT 17

tato gato brahma-giropahūta

ṛtambhara-dhyāna-nivāritāghaḥ

pāpas tu digdevatayā hataujās

taṁ nābhyabhūd avitaṁ viṣṇu-patnyā

SYNONYMS

tataḥ-thereafter; gataḥ-gone; brahma-of the brāhmaṇas; girā-by the words; upahūtaḥ-being invited; ṛtambhara-on the Supreme Lord, who maintains truth; dhyāna-by meditation; nivārita-impeded; aghaḥ-whose sin; pāpaḥ-the sinful activity; tu-then; dik-devatayā-by the demigod Rudra; hata-ojāḥ-with all prowess diminished; tam-him (Indra); na abhyabhūt-could not overcome; avitam-being protected; viṣṇu-patnyā-by Lord Viṣṇu's wife, the goddess of fortune.

Indra's sins were diminished by the influence of Rudra, the demigod of all directions. Because Indra was protected by the goddess of fortune, Lord Viṣṇu's wife, who resides in the lotus clusters of Mānasa-sarovara Lake, Indra's sins could not affect him. Indra was ultimately relieved of all the reactions of his sinful deeds by strictly worshiping Lord Viṣṇu. Then he was called back to the heavenly planets by the brāhmaṇas and reinstated in his position.

TEXT 18

taṁ ca brahmarṣayo 'bhyetya

hayamedhena bhārata

yathāvad dīkṣayāṁ cakruḥ

puruṣārādhanena ha

SYNONYMS

tam-him (Lord Indra); ca-and; brahma-ṛṣayaḥ-the great saints and brāhmaṇas; abhyetya-approaching; hayamedhena-with an aśvamedha sacrifice; bhārata-O King Parīkṣit; yathāvat-according to the rules and regulations; dīkṣayām cakruḥ-initiated; puruṣa-ārādhanena-which consists of worship of the Supreme Person, Hari; ha-indeed.

O King, when Lord Indra reached the heavenly planets, the saintly brāhmaṇas approached him and properly initiated him into a horse sacrifice [aśvamedha-yajña] meant to please the Supreme Lord.

TEXTS 19–20

athejyamāne puruṣe

sarva-devamayātmani

aśvamedhe mahendreṇa

vitate brahma-vādibhiḥ

sa vai tvāṣṭra-vadho bhūyān

api pāpa-cayo nṛpa

nītas tenaiva śūnyāya

nīhāra iva bhānunā

SYNONYMS

atha-therefore; ijyamāne-when worshiped; puruṣe-the Supreme Personality of Godhead; sarva-all; deva-maya-ātmani-the Supersoul and maintainer of the demigods; aśvamedhe-through the aśvamedha-yajña; mahā-indreṇa-by King Indra; vitate-being administered; brahma-vādibhiḥ-by the saints and brāhmaṇas expert in Vedic knowledge; saḥ-that; vai-indeed; tvāṣṭra-vadhaḥ-the killing of Vṛtrāsura, the son of Tvaṣṭā; bhūyāt-may be; api-although; pāpacayaḥ-mass of sin; nṛpa-O King; nītaḥ-was brought; tena-by that (the horse sacrifice); eva-certainly; śūnyāya-to nothing; nīhāraḥ-fog; iva-like; bhānunā-by the brilliant sun.

The horse sacrifice performed by the saintly brāhmaṇas relieved Indra of the reactions to all his sins because he worshiped the Supreme Personality of Godhead in that sacrifice. O King, although he had committed a gravely sinful act, it was nullified at once by that sacrifice, just as fog is vanquished by the brilliant sunrise.

TEXT 21

sa vājimedhena yathoditena

vitāyamānena marīci-miśraiḥ

iṣṭvādhiyajñaṁ puruṣaṁ purāṇam

indro mahān āsa vidhūta-pāpaḥ

SYNONYMS

saḥ-he (Indra); vājimedhena-by the aśvamedha sacrifice; yathā-just as; uditena-described; vitāyamānena-being performed; marīci-miśraiḥ-by the priests, headed by Marīci; iṣṭvā-worshiping; adhiyajñam-the Supreme Supersoul; puruṣam purāṇam-the original Personality of Godhead; indraḥ-King Indra; mahān-worshipable; āsa-became; vidhūta-pāpaḥ-being cleansed of all sinful reactions.

King Indra was favored by Marīci and the other great sages. They performed the sacrifice just according to the rules and regulations, worshiping the Supreme Personality of Godhead, the Supersoul, the original person. Thus Indra regained his exalted position and was again honored by everyone.

TEXTS 22–23

idaṁ mahākhyānam aśeṣa-pāpmanāṁ

prakṣālanaṁ tīrthapadānukīrtanam

bhakty-ucchrayaṁ bhakta-janānuvarṇanaṁ

mahendra-mokṣaṁ vijayaṁ marutvataḥ

paṭheyur ākhyānam idaṁ sadā budhāḥ

śṛṇvanty atho parvaṇi parvaṇīndriyam

dhanyaṁ yaśasyaṁ nikhilāgha-mocanaṁ

ripuñjayaṁ svasty-ayanaṁ tathāyuṣam

SYNONYMS

idam-this; mahā-ākhyānam-great historical incident; aśeṣa-pāpmanām-of unlimited numbers of sinful acts; prakṣālanam-cleansing; tīrthapada-anukīrtanam-glorifying the Supreme Personality of Godhead, who is known as Tīrthapada; bhakti-of devotional service; ucchrayam-in which there is an increase; bhakta-jana-the devotees; anuvarṇanam-describing; mahā-indra-mokṣam-the liberation of the King of heaven; vijayam-the victory; marutvataḥ-of King Indra; paṭheyuḥ-should read; ākhyānam-narration; idam-this; sadā-always; budhāḥ-learned scholars; śṛṇvanti-continue to hear; atho-as well; parvaṇi parvaṇi-on the occasion of great festivals; indriyam-which makes the senses sharp; dhanyam-brings wealth; yaśasyam-brings fame; nikhila-all; agha-mocanam-releasing from sins; ripum-jayam-makes one victorious over his enemies; svasti-ayanam-brings good fortune for all; tathā-so also; āyuṣam-longevity.

In this very great narrative there is glorification of the Supreme Personality of Godhead, Nārāyaṇa, there are statements about the exaltedness of devotional service, there are descriptions of devotees like Indra and Vṛtrāsura, and there are statements about King Indra's release from sinful life and about his victory in fighting the demons. By understanding this incident, one is relieved of all sinful reactions. Therefore the learned are always advised to read this narration. If one does so, one will become expert in the activities of the senses, his opulence will increase, and his reputation will become widespread. One will also be relieved of all sinful reactions, he will conquer all his enemies, and the duration of his life will increase. Because this narration is auspicious in all respects, learned scholars regularly hear and repeat it on every festival day.

Thus ends the Bhaktivedanta purports of the Sixth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Indra Afflicted by Sinful Reaction."

Chapter Fourteen

King Citraketu's Lamentation

In this Fourteenth Chapter, Parīkṣit Mahārāja asks his spiritual master, Śukadeva Gosvāmī, how such a demon as Vṛtrāsura could become an exalted devotee. In this connection the previous life of Vṛtrāsura is discussed. This involves the story of Citraketu and how he was victimized by lamentation because of the death of his son.

Among many millions of living entities, the number of human beings is extremely small, and among human beings who are actually religious, only some are eager to be liberated from material existence. Among many thousands of people who desire relief from material existence, one is freed from the association of unwanted persons or is relieved of material contamination. And among many millions of such liberated persons, one may become a devotee of Lord Nārāyaṇa. Therefore such devotees are extremely rare. Since bhakti, devotional service, is not ordinary, Parīkṣit Mahārāja was astonished that an asura could rise to the exalted position of a devotee. Being doubtful, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī, who then described Vṛtrāsura with reference to his previous birth as Citraketu, the King of Śūrasena.

Citraketu, who had no sons, got an opportunity to meet the great sage Aṅgirā. When Aṅgirā inquired from the King about his welfare, the King expressed his moroseness, and therefore by the grace of the great sage, the King's first wife, Kṛtadyuti, gave birth to a son, who was the cause of both happiness and lamentation. Upon the birth of this son, the King and all the residents of the palace were very happy. The co-wives of Kṛtadyuti, however, were envious, and later they administered poison to the child. Citraketu was overwhelmed by shock at his son's death. Then Nārada Muni and Aṅgirā went to see him.

TEXT 1

śrī-parīkṣid uvāca

rajas-tamaḥ-svabhāvasya

brahman vṛtrasya pāpmanaḥ

nārāyaṇe bhagavati

katham āsīd dṛḍhā matiḥ

SYNONYMS

śrī-parīkṣit uvāca-King Parīkṣit inquired; rajaḥ-of the mode of passion; tamaḥ-and of the mode of ignorance; sva-bhāvasya-having a nature; brahman-O learned brāhmaṇa; vṛtrasya-of Vṛtrāsura; pāpmanaḥ-who was supposedly sinful; nārāyaṇe-in Lord Nārāyaṇa; bhagavati-the Supreme Personality of Godhead; katham-how; āsīt-was there; dṛḍhā-very strong; matiḥ-consciousness.

King Parīkṣit inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Vṛtrāsura have attained such exalted love for the Supreme Personality of Godhead, Nārāyaṇa?

In this material world, everyone is obsessed with the modes of passion and ignorance. However, unless one conquers these modes and comes to the platform of goodness, there is no chance of one's becoming a pure devotee. This is confirmed by Lord Kṛṣṇa Himself in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Since Vṛtrāsura was among the demons, Mahārāja Parīkṣit wondered how it was possible for him to have become such an exalted devotee.

TEXT 2

devānāṁ śuddha-sattvānām

ṛṣīṇāṁ cāmalātmanām

bhaktir mukunda-caraṇe

na prāyeṇopajāyate

SYNONYMS

devānām-of the demigods; śuddha-sattvānām-whose minds are purified; ṛṣīṇām-of great saintly persons; ca-and; amala-ātmanām-who have purified their existence; bhaktiḥ-devotional service; mukunda-caraṇe-to the lotus feet of Mukunda, the Lord, who can give liberation; na-not; prāyeṇa-almost always; upajāyate-develops.

Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda. [Therefore how could Vṛtrāsura have become such a great devotee?]

TEXT 3

rajobhiḥ sama-saṅkhyātāḥ

pārthivair iha jantavaḥ

teṣāṁ ye kecanehante

śreyo vai manujādayaḥ

SYNONYMS

rajobhiḥ-with the atoms; sama-saṅkhyātāḥ-having the same numerical strength; pārthivaiḥ-of the earth; iha-in this world; jantavaḥ-the living entities; teṣām-of them; ye-those who; kecana-some; īhante-act; śreyaḥ-for religious principles; vai-indeed; manuja-ādayaḥ-the human beings and so on.

In this material world there are as many living entities as atoms. Among these living entities, a very few are human beings, and among them, few are interested in following religious principles.

TEXT 4

prāyo mumukṣavas teṣāṁ

kecanaiva dvijottama

mumukṣūṇāṁ sahasreṣu

kaścin mucyeta sidhyati

SYNONYMS

prāyaḥ-almost always; mumukṣavaḥ-persons interested in liberation; teṣām-of them; kecana-some; eva-indeed; dvija-uttama-O best of the brāhmaṇas; mumukṣūṇām-of those who desire to be liberated; sahasreṣu-in many thousands; kaścit-someone; mucyeta-may be actually liberated; sidhyati-someone is perfect.

O best of the brāhmaṇas, Śukadeva Gosvāmī, out of many persons who follow religious principles, only a few desire liberation from the material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.

There are four classes of men, namely karmīs, jñānīs, yogīs and bhaktas. This statement pertains especially to karmīs and jñānīs. A karmī tries to he happy within this material world by changing from one body to another. His objective is bodily comfort, either in this planet or in another. When such a person becomes a jñānī, however, be aspires for liberation from material bondage. Among many such persons who aspire for liberation, one may actually be liberated during his life. Such a person gives up his attachment for society, friendship, love, country, family, wife and children. Among many such persons, who are in the vānaprastha stage, one may understand the value of becoming a sannyāsī, completely accepting the renounced order of life.

TEXT 5

muktānām api siddhānāṁ

nārāyaṇa-parāyaṇaḥ

sudurlabhaḥ praśāntātmā

koṭiṣv api mahā-mune

SYNONYMS

muktānām-of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api-even; siddhānām-who are perfect (because they understand the insignificance of bodily comforts); nārāyaṇa-parāyaṇaḥ-a person who has concluded that Nārāyaṇa is the Supreme; su-durlabhaḥ-very rarely found; praśānta-fully pacified; ātmā-whose mind; koṭiṣu-out of millions and trillions; api-even; mahā-mune-O great sage.

O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following purport to this verse. Simply desiring mukti, or liberation, is insufficient; one must become factually liberated. When one understands the futility of the materialistic way of life, one becomes advanced in knowledge, and therefore he situates himself in the vānaprastha order, unattached to family, wife and children. One should then further progress to the platform of sannyāsa, the actual renounced order, never to fall again and be afflicted by materialistic life. Even though one desires to be liberated, this does not mean he is liberated. Only rarely is someone liberated. Indeed, although many men take sannyāsa to become liberated, because of their imperfections they again become attached to women, material activities, social welfare work and so on.

Jñānīs, yogīs and karmīs devoid of devotional service are called offenders. Śrī Caitanya Mahāprabhu says, māyāvādī kṛṣṇe aparādhī: one who thinks that everything is māyā instead of thinking that everything is Kṛṣṇa is called an aparādhī, or offender. Although the Māyāvādīs, impersonalists, are offenders at the lotus feet of Kṛṣṇa, they may nonetheless be counted among the siddhas, those who have realized the self. They may be considered nearer to spiritual perfection because at least they have realized what spiritual life is. If such a person becomes nārāyaṇa-parāyaṇa, a devotee of Lord Nārāyaṇa, he is better than a jīvan-mukta, one who is liberated or perfect. This requires higher intelligence.

There are two kinds of jñānīs. One is inclined to devotional service and the other to impersonal realization. Impersonalists generally undergo great endeavor for no tangible benefit, and therefore it is said that they are husking paddy that has no grain (sthūla-tuṣāvaghātinaḥ). The other class of jñānīs, whose jñāna is mixed with bhakti, are also of two kinds-those who are devoted to the so-called false form of the Supreme Personality of Godhead and those who understand the Supreme Personality of Godhead as sac-cid-ānanda-vigraha [Bs. 5.1], the actual spiritual form. The Māyāvādī devotees worship Nārāyaṇa or Viṣṇu with the idea that Viṣṇu has accepted a form of māyā and that the ultimate truth is actually impersonal. The pure devotee, however, never thinks that Viṣṇu has accepted a body of māyā; instead, he knows perfectly well that the original Absolute Truth is the Supreme Person. Such a devotee is actually situated in knowledge. He never merges in the Brahman effulgence. As stated in Śrīmad-Bhāgavatam (10.2.32):

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

"O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet." Evidence of this same point is also given in Bhagavad-gītā (9.11), wherein the Lord says:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
[Bg. 9.11]

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." When rascals (mūḍhas) see that Kṛṣṇa acts exactly like a human being, they deride the transcendental form of the Lord because they do not know the paraṁ bhāvam, His transcendental form and activities. Such persons are further described in Bhagavad-gītā (9.12) as follows:

moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ

"Those who are thus bewildered are attracted by demoniac and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities and their culture of knowledge are all defeated." Such persons do not know that Kṛṣṇa's body is not material. There is no distinction between Kṛṣṇa's body and His soul, but because less intelligent men see Kṛṣṇa as a human being, they deride Him. They cannot imagine how a person like Kṛṣṇa could be the origin of everything (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **). Such persons are described as moghāśāḥ, baffled in their hopes. Whatever they desire for the future will be baffled. Even if they apparently engage in devotional service, they are described as moghāśāḥ because they ultimately desire to merge into the Brahman effulgence.

Those who aspire to be elevated to the heavenly planets by devotional service will also be frustrated, because this is not the result of devotional service. However, they are also given a chance to engage in devotional service and be purified. As stated in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām

"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted."

Unless the dirt within the core of one's heart is cleansed away, one cannot become a pure devotee. Therefore the word sudurlabhaḥ ("very rarely found") is used in this verse. Not only among hundreds and thousands, but among millions of perfectly liberated souls, a pure devotee is hardly ever found. Therefore the words koṭiṣv api are used herein. Śrīla Madhvācārya gives the following quotations from the Tantra Bhāgavata:

nava-koṭyas tu devānām
ṛṣayaḥ sapta-koṭayaḥ
nārāyaṇāyanāḥ sarve
ye kecit tat-parāyaṇāḥ

"There are ninety million demigods and seventy million sages, who are all called nārāyaṇāyana, devotees of Lord Nārāyaṇa. Among them, only a few are called nārāyaṇa-parāyaṇa."

nārāyaṇāyanā devā
ṛṣy-ādyās tat-parāyaṇāḥ
brahmādyāḥ kecanaiva syuḥ
siddho yogya-sukhaṁ labhan

The difference between the siddhas and nārāyaṇa-parāyaṇas is that direct devotees are called nārāyaṇa-parāyaṇas whereas those who perform various types of mystic yoga are called siddhas.

TEXT 6

vṛtras tu sa kathaṁ pāpaḥ

sarva-lokopatāpanaḥ

itthaṁ dṛḍha-matiḥ kṛṣṇa

āsīt saṅgrāma ulbaṇe

SYNONYMS

vṛtraḥ-Vṛtrāsura; tu-but; saḥ-he; katham-how; pāpaḥ-although sinful (getting the body of a demon); sarva-loka-of all the three worlds; upatāpanaḥ-the cause of suffering; ittham-such; dṛḍha-matiḥ-firmly fixed intelligence; kṛṣṇe-in Kṛṣṇa; āsīt-there was; saṅgrāme ulbaṇe-in the great blazing fire of battle.

Vṛtrāsura was situated in the blazing fire of battle and was an infamous, sinful demon, always engaged in giving troubles and anxieties to others. How could such a demon become so greatly Kṛṣṇa conscious?

It has been described that a nārāyaṇa-parāyaṇa, a pure devotee, is rarely found even among millions and millions of persons. Therefore Parīkṣit Mahārāja was surprised that Vṛtrāsura, whose purpose was to give trouble and anxiety to others, was one of these devotees, even on a battlefield. What was the reason for Vṛtrāsura's advancement?

TEXT 7

atra naḥ saṁśayo bhūyāñ

chrotuṁ kautūhalaṁ prabho

yaḥ pauruṣeṇa samare

sahasrākṣam atoṣayat

SYNONYMS

atra-in this connection; naḥ-our; saṁśayaḥ-doubt; bhūyān-great; śrotum-to hear; kautūhalam-eagerness; prabho-O my lord; yaḥ-he who; pauruṣeṇa-by bravery and strength; samare-in battle; sahasra-akṣam-Lord Indra, who has one thousand eyes; atoṣayat-pleased.

My dear lord, Śukadeva Gosvāmī, although Vṛtrāsura was a sinful demon, he showed the prowess of a most exalted kṣatriya and satisfied Lord Indra in battle. How could such a demon be a great devotee of Lord Kṛṣṇa? These contradictions have caused me great doubt, and they have made me eager to hear of this from you.

TEXT 8

śrī-sūta uvāca

parīkṣito 'tha sampraśnaṁ

bhagavān bādarāyaṇiḥ

niśamya śraddadhānasya

pratinandya vaco 'bravīt

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; parīkṣitaḥ-of Mahārāja Parīkṣit; atha-thus; sampraśnam-the perfect question; bhagavān-the most powerful; bādarāyaṇiḥ-Śukadeva Gosvāmī, the son of Vyāsadeva; niśamya-hearing; śraddadhānasya-of his disciple, who was so faithful in understanding the truth; pratinandya-congratulating; vacaḥ-words; abravīt-spoke.

Śrī Sūta Gosvāmī said: After hearing Mahārāja Parīkṣit's very intelligent question, Śukadeva Gosvāmī, the most powerful sage, began answering his disciple with great affection.

TEXT 9

śrī-śuka uvāca

śṛṇuṣvāvahito rājann

itihāsam imaṁ yathā

śrutaṁ dvaipāyana-mukhān

nāradād devalād api

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śṛṇuṣva-please hear; avahitaḥ-with great attention; rājan-O King; itihāsam-history; imam-this; yathā-just as; śrutam-heard; dvaipāyana-of Vyāsadeva; mukhāt-from the mouth; nāradāt-from Nārada; devalāt-from Devala Ṛṣi; api-also.

Śrī Śukadeva Gosvāmī said: O King, I shall speak to you the same history I have heard from the mouths of Vyāsadeva, Nārada and Devala. Please listen with attention.

TEXT 10

āsīd rājā sārvabhaumaḥ

śūraseneṣu vai nṛpa

citraketur iti khyāto

yasyāsīt kāmadhuṅ mahī

SYNONYMS

āsīt-there was; rājā-one king; sārva-bhaumaḥ-an emperor of the entire surface of the globe; śūraseneṣu-in the country known as Śūrasena; vai-indeed; nṛpa-O King; citraketuḥ-Citraketu; iti-thus; khyātaḥ-celebrated; yasya-of whom; āsīt-was; kāma-dhuk-supplying all the necessities; mahī-the earth.

O King Parīkṣit, in the province of Śūrasena there was a king named Citraketu, who ruled the entire earth. During his reign, the earth produced all the necessities for life.

Here the most significant statement is that the earth completely produced all the necessities of life during the time of King Citraketu. As stated in the Īśopaniṣad (Mantra 1):

īśāvāsyam idaṁ sarvaṁ
yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong." Kṛṣṇa, the supreme controller, has created the material world, which is completely perfect and free from scarcity. The Lord supplies the necessities of all living entities. These necessities come from the earth, and thus the earth is the source of supply. When there is a good ruler, that source produces the necessities of life abundantly. However, when there is not such a good ruler, there will be scarcity. This is the significance of the word kāmadhuk. Elsewhere in Śrīmad-Bhāgavatam (1.10.4) it is said, kāmaṁ vavarṣa parjanyaḥ sarva-kāma-dughā mahī: "During the reign of Mahārāja Yudhiṣṭhira, the clouds showered all the water that people needed, and the earth produced all the necessities of men in profusion." We have experience that in some seasons the rains produce abundance and in other seasons there is scarcity. We have no control over the earth's productiveness, for it is naturally under the full control of the Supreme Personality of Godhead. By His order, the Lord can make the earth produce sufficiently or insufficiently. If a pious king rules the earth according to the śāstric injunctions, there will naturally be regular rainfall and sufficient produce to provide for all men. There will be no question of exploitation, for everyone will have enough. Black-marketeering and other corrupt dealings will then automatically stop. Simply ruling the land cannot solve man's problems unless the leader has spiritual capabilities. He must be like Mahārāja Yudhiṣṭhira, Parīkṣit Mahārāja or Rāmacandra. Then all the inhabitants of the land will be extremely happy.

TEXT 11

tasya bhāryā-sahasrāṇāṁ

sahasrāṇi daśābhavan

sāntānikaś cāpi nṛpo

na lebhe tāsu santatim

SYNONYMS

tasya-of him (King Citraketu); bhāryā-of wives; sahasrāṇām-of thousands; sahasrāṇi-thousands; daśa-ten; abhavan-there were; sāntānikaḥ-quite capable of begetting sons; ca-and; api-although; nṛpaḥ-the King; na-not; lebhe-obtained; tāsu-in them; santatim-a son.

This Citraketu had ten million wives, but although he was capable of producing children, he did not receive a child from any of them. By chance, all the wives were barren.

TEXT 12

rūpaudārya-vayo-janma-

vidyaiśvarya-śriyādibhiḥ

sampannasya guṇaiḥ sarvaiś

cintā bandhyā-pater abhūt

SYNONYMS

rūpa-with beauty; audārya-magnanimity; vayaḥ-youth; janma-aristocratic birth; vidyā-education; aiśvarya-opulence; śriya-ādibhiḥ-wealth and so on; sampannasya-endowed; guṇaiḥ-with good qualities; sarvaiḥ-all; cintā-anxiety; bandhyā-pateḥ-of Citraketu, the husband of so many sterile wives; abhūt-there was.

Citraketu, the husband of these millions of wives, was endowed with a beautiful form, magnanimity and youth. He was born in a high family, he had a complete education, and he was wealthy and opulent. Nevertheless, in spite of being endowed with all these assets, he was full of anxiety because he did not have a son.

It appears that the King first married one wife, but she could not bear a child. Then he married a second, a third, a fourth and so on, but none of the wives could bear children. In spite of the material assets of janmaiśvarya-śruta-śrī-birth in an aristocratic family with full opulence, wealth, education and beauty-he was very much aggrieved because in spite of having so many wives, he had no son. Certainly his grief was natural. Gṛhastha life does not mean having a wife and no children. Cāṇakya Paṇḍita says, putra-hīnaṁ gṛhaṁ śūnyam: if a family man has no son, his home is no better than a desert. The King was certainly most unhappy that he could not get a son, and this is why he had married so many times. Kṣatriyas especially are allowed to marry more than one wife, and this King did so. Nonetheless, he had no issue.

TEXT 13

na tasya sampadaḥ sarvā

mahiṣyo vāma-locanāḥ

sārvabhaumasya bhūś ceyam

abhavan prīti-hetavaḥ

SYNONYMS

na-not; tasya-of him (Citraketu); sampadaḥ-the great opulences; sarvāḥ-all; mahiṣyaḥ-the queens; vāma-locanāḥ-having very attractive eyes; sārva-bhaumasya-of the emperor; bhūḥ-land; ca-also; iyam-this; abhavan-were; prīti-hetavaḥ-sources of pleasure.

His queens all had beautiful faces and attractive eyes, yet neither his opulences, his hundreds and thousands of queens, nor the lands of which he was the supreme proprietor were sources of happiness for him.

TEXT 14

tasyaikadā tu bhavanam

aṅgirā bhagavān ṛṣiḥ

lokān anucarann etān

upāgacchad yadṛcchayā

SYNONYMS

tasya-of him; ekadā-once upon a time; tu-but; bhavanam-to the palace; aṅgirāḥ-Aṅgirā; bhagavān-very powerful; ṛṣiḥ-sage; lokān-planets; anucaran-traveling around; etān-these; upāgacchat-came; yadṛcchayā-suddenly.

Once upon a time, when the powerful sage named Aṅgirā was traveling all over the universe without engagement, by his sweet will he came to the palace of King Citraketu.

TEXT 15

taṁ pūjayitvā vidhivat

pratyutthānārhaṇādibhiḥ

kṛtātithyam upāsīdat

sukhāsīnaṁ samāhitaḥ

SYNONYMS

tam-him; pūjayitvā-after worshiping; vidhi-vat-according to the rules and regulations for receiving exalted guests; pratyutthāna-by standing from the throne; arhaṇa-ādibhiḥ-offering worship and so on; kṛta-atithyam-who was given hospitality; upāsīdat-sat down near; sukha-āsīnam-who was seated very comfortably; samāhitaḥ-controlling his mind and senses.

Citraketu immediately stood up from his throne and offered him worship. He offered drinking water and eatables and in this way performed his duty as a host to a great guest. When the ṛṣi was seated very comfortably, the King, restraining his mind and senses, sat on the ground at the side of the ṛṣi's feet.

TEXT 16

maharṣis tam upāsīnaṁ

praśrayāvanataṁ kṣitau

pratipūjya mahārāja

samābhāṣyedam abravīt

SYNONYMS

mahā-ṛṣiḥ-the great sage; tam-unto him (the King); upāsīnam-sitting near; praśraya-avanatam-bowing in humility; kṣitau-on the ground; pratipūjya-congratulating; mahārāja-O King Parīkṣit; samābhāṣya-addressing; idam-this; abravīt-said.

O King Parīkṣit, when Citraketu, bent low in humility, was seated at the lotus feet of the great sage, the sage congratulated him for his humility and hospitality. The sage addressed him in the following words.

TEXT 17

aṅgirā uvāca

api te 'nāmayaṁ svasti

prakṛtīnāṁ tathātmanaḥ

yathā prakṛtibhir guptaḥ

pumān rājā ca saptabhiḥ

SYNONYMS

aṅgirāḥ uvāca-the great sage Aṅgirā said; api-whether; te-of you; anāmayam-health; svasti-auspiciousness; prakṛtīnām-of your royal elements (associates and paraphernalia); tathā-as well as; ātmanaḥ-of your own body, mind and soul; yathā-like; prakṛtibhiḥ-by the elements of material nature; guptaḥ-protected; pumān-the living being; rājā-the king; ca-also; saptabhiḥ-by seven.

The great sage Aṅgirā said: My dear King, I hope that your body and mind and your royal associates and paraphernalia are well. When the seven properties of material nature [the total material energy, the ego and the five objects of sense gratification] are in proper order, the living entity within the material elements is happy. Without these seven elements one cannot exist. Similarly, a king is always protected by seven elements-his instructor (svāmī or guru), his ministers, his kingdom, his fort, his treasury, his royal order and his friends.

As it is quoted by Śrīdhara Svāmī in his Bhāgavatam commentary:

svāmy-amātyau janapadā
durga-draviṇa-sañcayāḥ
daṇḍo mitraṁ ca tasyaitāḥ
sapta-prakṛtayo matāḥ

A king is not alone. He first has his spiritual master, the supreme guide. Then come his ministers, his kingdom, his fortifications, his treasury, his system of law and order, and his friends or allies. If these seven are properly maintained, the king is happy. Similarly, as explained in Bhagavad-gītā (dehino 'smin yathā dehe [Bg. 2.13]), the living entity, the soul, is within the material covering of the mahat-tattva, ego and pañca-tanmātrā, the five objects of sense gratification. When these seven are in proper order, the living entity is in a mood of pleasure. Generally when the associates of the king are quiet and obedient, the king can be happy. Therefore the great sage Aṅgirā Ṛṣi inquired about the King's personal health and the good fortune of his seven associates. When we inquire from a friend whether everything is well, we are concerned not only with his personal self but also with his family, his source of income, and his assistants or servants. All of them must be well, and then a person can be happy.

TEXT 18

ātmānaṁ prakṛtiṣv addhā

nidhāya śreya āpnuyāt

rājñā tathā prakṛtayo

naradevāhitādhayaḥ

SYNONYMS

ātmānam-himself; prakṛtiṣu-under these seven royal elements; addhā-directly; nidhāya-placing; śreyaḥ-ultimate happiness; āpnuyāt-may obtain; rājñā-by the king; tathā-so also; prakṛtayaḥ-the dependent royal elements; nara-deva-O King; āhita-adhayaḥ-offering wealth and other items.

O King, O lord of humanity, when a king directly depends upon his associates and follows their instructions, he is happy. Similarly, when his associates offer their gifts and activities to the king and follow his orders, they are also happy.

The actual happiness of a king and his dependents is described in this verse. A king should not simply give orders to his dependents because he is supreme; sometimes he must follow their instructions. Similarly, the dependents should depend on the king. This mutual dependence will make everyone happy.

TEXT 19

api dārāḥ prajāmātyā

bhṛtyāḥ śreṇyo 'tha mantriṇaḥ

paurā jānapadā bhūpā

ātmajā vaśa-vartinaḥ

SYNONYMS

api-whether; dārāḥ-wives; prajā-citizens; amātyāḥ-and secretaries; bhṛtyāḥ-servants; śreṇyaḥ-merchants; atha-as well as; mantriṇaḥ-ministers; paurāḥ-inmates of the palace; jānapadāḥ-the provincial governors; bhūpāḥ-landholders; ātma-jāḥ-sons; vaśa-vartinaḥ-under your full control.

O King, are your wives, citizens, secretaries and servants and the merchants who sell spices and oil under your control? Are you also in full control of ministers, the inhabitants of your palace, your provincial governors, your sons and your other dependents?

The master or king and his subordinates should be interdependent. Through cooperation, both of them can be happy.

TEXT 20

yasyātmānuvaśaś cet syāt

sarve tad-vaśagā ime

lokāḥ sapālā yacchanti

sarve balim atandritāḥ

SYNONYMS

yasya-of whom; ātmā-mind; anuvaśaḥ-under control; cet-if; syāt-may be; sarve-all; tat-vaśa-gāḥ-under the control of him; ime-these; lokāḥ-the worlds; sa-pālāḥ-with their governors; yacchanti-offer; sarve-all; balim-contribution; atandritāḥ-becoming free from laziness.

If the king's mind is fully controlled, all his family members and governmental officers are subordinate to him. His provincial governors present taxes on time, without resistance, and what to speak of lesser servants?

Aṅgirā Ṛṣi asked the King whether his mind was also under control. This is most essential for happiness.

TEXT 21

ātmanaḥ prīyate nātmā

parataḥ svata eva vā

lakṣaye 'labdha-kāmaṁ tvāṁ

cintayā śabalaṁ mukham

SYNONYMS

ātmanaḥ-of you; prīyate-is pleased; na-not; ātmā-the mind; parataḥ-due to other causes; svataḥ-due to yourself; eva-indeed; vā-or; lakṣaye-I can see; alabdha-kāmam-not achieving your desired goals; tvām-you; cintayā-by anxiety; śabalam-pale; mukham-face.

O King Citraketu, I can observe that your mind is not pleased. You seem not to have achieved your desired goal. Is this because of you yourself, or has it been caused by others? Your pale face reflects your deep anxiety.

TEXT 22

evaṁ vikalpito rājan

viduṣā munināpi saḥ

praśrayāvanato 'bhyāha

prajā-kāmas tato munim

SYNONYMS

evam-thus; vikalpitaḥ-questioned; rājan-O King Parīkṣit; viduṣā-greatly learned; muninā-by the philosopher; api-although; saḥ-he (King Citraketu); praśraya-avanataḥ-being bent low due to humility; abhyāha-replied; prajā-kāmaḥ-desiring offspring; tataḥ-thereafter; munim-to the great sage.

Śukadeva Gosvāmī said: O King Parīkṣit, although the great sage Aṅgirā knew everything, he inquired from the King in this way. Thus King Citraketu, desiring a son, bent low in great humility and spoke to the great sage as follows.

Since the face is the index to the mind, a saintly person can study the condition of one's mind by seeing his face. When Aṅgirā Ṛṣi remarked about the King's discolored face, King Citraketu explained the cause of his anxiety as follows.

TEXT 23

citraketur uvāca

bhagavan kiṁ na viditaṁ

tapo-jñāna-samādhibhiḥ

yogināṁ dhvasta-pāpānāṁ

bahir antaḥ śarīriṣu

SYNONYMS

citraketuḥ uvāca-King Citraketu replied; bhagavan-O most powerful sage; kim-what; na-not; viditam-is understood; tapaḥ-by austerity; jñāna-knowledge; samādhibhiḥ-and by samādhi (trance, transcendental meditation); yoginām-by the great yogīs or devotees; dhvasta-pāpānām-who are fully freed from all sinful reactions; bahiḥ-externally; antaḥ-internally; śarīriṣu-in conditioned souls, who have material bodies.

King Citraketu said: O great lord Aṅgirā, because of austerity, knowledge and transcendental samādhi, you are freed from all the reactions of sinful life. Therefore, as a perfect yogī, you can understand everything external and internal regarding embodied, conditioned souls like us.

TEXT 24

tathāpi pṛcchato brūyāṁ

brahmann ātmani cintitam

bhavato viduṣaś cāpi

coditas tvad-anujñayā

SYNONYMS

tathāpi-still; pṛcchataḥ-asking; brūyām-let me speak; brahman-O great brāhmaṇa; ātmani-in the mind; cintitam-anxiety; bhavataḥ-to you; viduṣaḥ-who know everything; ca-and; api-although; coditaḥ-being inspired; tvat-your; anujñayā-by the order.

O great soul, you are aware of everything, yet you are asking me why I am full of anxiety. Therefore, in response to your order, let me disclose the cause.

TEXT 25

loka-pālair api prārthyāḥ

sāmrājyaiśvarya-sampadaḥ

na nandayanty aprajaṁ māṁ

kṣut-tṛṭ-kāmam ivāpare

SYNONYMS

loka-pālaiḥ-by great demigods; api-even; prārthyāḥ-desirable; sāmrājya-a great empire; aiśvarya-material opulence; sampadaḥ-possessions; na nandayanti-do not give pleasure; aprajam-because of having no son; mām-unto me; kṣut-hunger; tṛṭ-thirst; kāmam-desiring to satisfy; iva-like; apare-other enjoyable sense objects.

As a person aggrieved by hunger and thirst is not pleased by the external gratification of flower garlands or sandalwood pulp, I am not pleased with my empire, opulence or possessions, which are desirable even for great demigods, because I have no son.

TEXT 26

tataḥ pāhi mahā-bhāga

pūrvaiḥ saha gataṁ tamaḥ

yathā tarema duṣpāraṁ

prajayā tad vidhehi naḥ

SYNONYMS

tataḥ-therefore, because of this; pāhi-kindly save; mahā-bhāga-O great sage; pūrvaiḥ saha-along with my forefathers; gatam-gone; tamaḥ-to darkness; yathā-so that; tarema-we can cross; duṣpāram-very difficult to cross; prajayā-by getting a son; tat-that; vidhehi-kindly do; naḥ-for us.

Therefore, O great sage, please save me and my forefathers, who are descending to the darkness of hell because I have no progeny. Kindly do something so that I may have a son to deliver us from hellish conditions.

According to Vedic civilization, one gets married simply to have a son, who is needed to offer oblations to his forefathers. King Citraketu responsibly desired to beget a child so that he and his forefathers might be delivered from the darkest regions. He was concerned with how to get piṇḍa, oblations, in the next life, not only for himself but also for his forefathers. Therefore he requested Aṅgirā Ṛṣi to favor him by doing something that could help him get a son.

TEXT 27

śrī-śuka uvāca

ity arthitaḥ sa bhagavān

kṛpālur brahmaṇaḥ sutaḥ

śrapayitvā caruṁ tvāṣṭraṁ

tvaṣṭāram ayajad vibhuḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; arthitaḥ-being requested; saḥ-he (Aṅgirā Ṛṣi); bhagavān-the most powerful; kṛpāluḥ-being very merciful; brahmaṇaḥ-of Lord Brahmā; sutaḥ-a son (born of Lord Brahmā's mind); śrapayitvā-after causing to cook; carum-a specific oblation of sweetrice; tvāṣṭram-meant for the demigod known as Tvaṣṭā; tvaṣṭāram-Tvaṣṭā; ayajat-he worshiped; vibhuḥ-the great sage.

In response to the request of Mahārāja Citraketu, Aṅgirā Ṛṣi, who was born of Lord Brahmā's mind, was very merciful toward him. Because the sage was a greatly powerful personality, he performed a sacrifice by offering oblations of sweetrice to Tvaṣṭā.

TEXT 28

jyeṣṭhā śreṣṭhā ca yā rājño

mahiṣīṇāṁ ca bhārata

nāmnā kṛtadyutis tasyai

yajñocchiṣṭam adād dvijaḥ

SYNONYMS

jyeṣṭhā-the senior; śreṣṭhā-the most perfect; ca-and; yā-she who; rājñaḥ-of the King; mahiṣīṇām-among all the queens; ca-also; bhārata-O Mahārāja Parīkṣit, the best of the Bhāratas; nāmnā-by name; kṛtadyutiḥ-Kṛtadyuti; tasyai-unto her; yajña-of the sacrifice; ucchiṣṭam-the remnants of food; adāt-delivered; dvijaḥ-the great sage (Aṅgirā).

O Parīkṣit Mahārāja, best of the Bhāratas, the remnants of the food offered in the yajña were given by the great sage Aṅgirā to the first and most perfect among Citraketu's millions of queens, whose name was Kṛtadyuti.

TEXT 29

athāha nṛpatiṁ rājan

bhavitaikas tavātmajaḥ

harṣa-śoka-pradas tubhyam

iti brahma-suto yayau

SYNONYMS

atha-thereafter; āha-said; nṛpatim-unto the King; rājan-O King Citraketu; bhavitā-there will be; ekaḥ-one; tava-your; ātmajaḥ-son; harṣa-śoka-jubilation and lamentation; pradaḥ-who will give; tubhyam-unto you; iti-thus; brahma-sutaḥ-Aṅgirā Ṛṣi, the son of Lord Brahmā; yayau-left.

Thereafter, the great sage told the King, "O great King, now you will have a son who will be the cause of both jubilation and lamentation." The sage then left, without waiting for Citraketu's response.

The word harṣa means "jubilation," and śoka means "lamentation." The King was overwhelmed with joy when he understood that he would have a son. Because of his great jubilation, he could not actually understand the statement of the sage Aṅgirā. He accepted it to mean that there would certainly be jubilation because of the birth of his future son, but that he would be the King's only son and, being very proud of his great wealth and empire, would not be very obedient to his father. Thus the King was satisfied, thinking, "Let there be a son. It does not matter if he is not very obedient." In Bengal there is a proverb that instead of having no maternal uncle, it is better to have a maternal uncle who is blind. The King accepted this philosophy, thinking that a disobedient son would be better than no son at all. The great sage Cāṇakya Paṇḍita says:

ko 'rthaḥ putreṇa jātena
yo na vidvān na dhārmikaḥ
kāṇena cakṣuṣā kiṁ vā
cakṣuḥ pīḍaiva kevalam

"What is the use of a son who is neither a learned scholar nor a devotee? Such a son is like a blind, diseased eye, which always causes suffering." Nevertheless, the material world is so polluted that one wants to have a son even though he is useless. This attitude was represented in the history of King Citraketu.

TEXT 30

sāpi tat-prāśanād eva

citraketor adhārayat

garbhaṁ kṛtadyutir devī

kṛttikāgner ivātmajam

SYNONYMS

sā-she; api-even; tat-prāśanāt-by eating the remnants of food from the great sacrifice; eva-indeed; citraketoḥ-from King Citraketu; adhārayat-bore; garbham-pregnancy; kṛtadyutiḥ-Queen Kṛtadyuti; devī-the goddess; kṛttikā-Kṛttikā; agneḥ-from Agni; iva-as; ātma-jam-a son.

As Kṛttikādevī, after receiving the semen of Lord Śiva from Agni, conceived a child named Skanda [Kārttikeya], Kṛtadyuti, having received semen from Citraketu, became pregnant after eating remnants of food from the yajña performed by Aṅgirā.

TEXT 31

tasyā anudinaṁ garbhaḥ

śukla-pakṣa ivoḍupaḥ

vavṛdhe śūraseneśa-

tejasā śanakair nṛpa

SYNONYMS

tasyāḥ-her; anudinam-day after day; garbhaḥ-embryo; śukla-pakṣe-during the fortnight of the waxing moon; iva-like; uḍupaḥ-the moon; vavṛdhe-gradually developed; śūrasena-īśa-of the King of Śūrasena; tejasā-by the semen; śanakaiḥ-little by little; nṛpa-O King Parīkṣit.

After receiving semen from Mahārāja Citraketu, the King of Śūrasena, Queen Kṛtadyuti gradually developed in her pregnancy, O King Parīkṣit, just as the moon develops during the bright fortnight.

TEXT 32

atha kāla upāvṛtte

kumāraḥ samajāyata

janayan śūrasenānāṁ

śṛṇvatāṁ paramāṁ mudam

SYNONYMS

atha-thereafter; kāle upāvṛtte-in due course of time; kumāraḥ-the son; samajāyata-took birth; janayan-creating; śūrasenānām-of the inhabitants of Śūrasena; śṛṇvatām-hearing; paramām-the highest; mudam-delight.

Thereafter, in due course of time, a son was born to the King. Hearing news of this, all the inhabitants of the state of Śūrasena were extremely pleased.

TEXT 33

hṛṣṭo rājā kumārasya

snātaḥ śucir alaṅkṛtaḥ

vācayitvāśiṣo vipraiḥ

kārayām āsa jātakam

SYNONYMS

hṛṣṭaḥ-very happy; rājā-the King; kumārasya-of his newly born son; snātaḥ-having bathed; śuciḥ-being purified; alaṅkṛtaḥ-being decorated with ornaments; vācayitvā-having caused to be spoken; āśiṣaḥ-words of benediction; vipraiḥ-by learned brāhmaṇas; kārayām āsa-caused to be performed; jātakam-the birth ceremony.

King Citraketu was especially pleased. After purifying himself by bathing and by decorating himself with ornaments, he engaged learned brāhmaṇas in offering benedictions to the child and performing the birth ceremony.

TEXT 34

tebhyo hiraṇyaṁ rajataṁ

vāsāṁsy ābharaṇāni ca

grāmān hayān gajān prādād

dhenūnām arbudāni ṣaṭ

SYNONYMS

tebhyaḥ-unto them (the learned brāhmaṇas); hiraṇyam-gold; rajatam-silver; vāsāṁsi-garments; ābharaṇāni-ornaments; ca-also; grāmān-villages; hayān-horses; gajān-elephants; prādāt-gave in charity; dhenūnām-of cows; arbudāni-groups of one hundred million; ṣaṭ-six.

Unto the brāhmaṇas who took part in the ritualistic ceremony the King gave charity of gold, silver, garments, ornaments, villages, horses and elephants, as well as sixty crores of cows [six hundred million cows].

TEXT 35

vavarṣa kāmān anyeṣāṁ

parjanya iva dehinām

dhanyaṁ yaśasyam āyuṣyaṁ

kumārasya mahā-manāḥ

SYNONYMS

vavarṣa-showered, gave in charity; kāmān-all desirable things; anyeṣām-of others; parjanyaḥ-a cloud; iva-like; dehinām-of all living entities; dhanyam-with the desire for an increase of opulence; yaśasyam-an increase of reputation; āyuṣyam-and an increase of the duration of life; kumārasya-of the newly born child; mahā-manāḥ-the beneficent King Citraketu.

As a cloud indiscriminately pours water on the earth, the beneficent King Citraketu, to increase the reputation, opulence and longevity of his son, distributed like rainfall all desirable things to everyone.

TEXT 36

kṛcchra-labdhe 'tha rājarṣes

tanaye 'nudinaṁ pituḥ

yathā niḥsvasya kṛcchrāpte

dhane sneho 'nvavardhata

SYNONYMS

kṛcchra-with great difficulty; labdhe-gained; atha-thereafter; rāja-ṛṣeḥ-of the pious King Citraketu; tanaye-for the son; anudinam-day after day; pituḥ-of the father; yathā-exactly as; niḥsvasya-of a poor man; kṛcchra-āpte-gained after great difficulty; dhane-for riches; snehaḥ-affection; anvavardhata-increased.

When a poor man gets some money after great difficulty, his affection for the money increases daily. Similarly, when King Citraketu, after great difficulty, received a son, his affection for the son increased day after day.

TEXT 37

mātus tv atitarāṁ putre

sneho moha-samudbhavaḥ

kṛtadyuteḥ sapatnīnāṁ

prajā-kāma-jvaro 'bhavat

SYNONYMS

mātuḥ-of the mother; tu-also; atitarām-excessively; putre-for the son; snehaḥ-affection; moha-out of ignorance; samudbhavaḥ-produced; kṛtadyuteḥ-of Kṛtadyuti; sapatnīnām-of the co-wives; prajā-kāma-of a desire to have sons; jvaraḥ-a fever; abhavat-there was.

The mother's attraction and attention to the son, like that of the child's father, excessively increased. The other wives, seeing Kṛtadyuti's son, were very much agitated, as if by high fevers, with a desire to have sons.

TEXT 38

citraketor atiprītir

yathā dāre prajāvati

na tathānyeṣu sañjajñe

bālaṁ lālayato 'nvaham

SYNONYMS

citraketoḥ-of King Citraketu; atiprītiḥ-excessive attraction; yathā-just as; dāre-unto the wife; prajā-vati-who begot a son; na-not; tathā-like that; anyeṣu-unto the others; sañjajñe-arose; bālam-the son; lālayataḥ-taking care of; anvaham-constantly.

As King Citraketu fostered his son very carefully, his affection for Queen Kṛtadyuti increased, but gradually he lost affection for the other wives, who had no sons.

TEXT 39

tāḥ paryatapyann ātmānaṁ

garhayantyo 'bhyasūyayā

ānapatyena duḥkhena

rājñaś cānādareṇa ca

SYNONYMS

tāḥ-they (the queens who did not have sons); paryatapyan-lamented; ātmānam-themselves; garhayantyaḥ-condemning; abhyasūyayā-out of envy; ānapatyena-due to being without sons; duḥkhena-by unhappiness; rājñaḥ-of the King; ca-also; anādareṇa-due to negligence; ca-also.

The other queens were extremely unhappy due to their being sonless. Because of the King's negligence toward them, they condemned themselves in envy and lamented.

TEXT 40

dhig aprajāṁ striyaṁ pāpāṁ

patyuś cāgṛha-sammatām

suprajābhiḥ sapatnībhir

dāsīm iva tiraskṛtām

SYNONYMS

dhik-all condemnation; aprajām-without a son; striyam-upon a woman; pāpām-full of sinful activities; patyuḥ-by the husband; ca-also; a-gṛha-sammatām-who is not honored at home; su-prajābhiḥ-who have sons; sapatnībhiḥ-by co-wives; dāsīm-a maidservant; iva-exactly like; tiraskṛtām-dishonored.

A wife who has no sons is neglected at home by her husband and dishonored by her co-wives exactly like a maidservant. Certainly such a woman is condemned in every respect because of her sinful life.

As stated by Cāṇakya Paṇḍita:

mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham

"A person who has no mother at home and whose wife does not speak sweetly should go to the forest. For such a person, living at home and living in the forest are equal." Similarly, for a woman who has no son, who is not cared for by her husband and whose co-wives neglect her, treating her like a maidservant, to go to the forest is better than to remain at home.

TEXT 41

dāsīnāṁ ko nu santāpaḥ

svāminaḥ paricaryayā

abhīkṣṇaṁ labdha-mānānāṁ

dāsyā dāsīva durbhagāḥ

SYNONYMS

dāsīnām-of the maidservants; kaḥ-what; nu-indeed; santāpaḥ-lamentation; svāminaḥ-unto the husband; paricaryayā-by rendering service; abhīkṣṇam-constantly; labdha-mānānām-honored; dāsyāḥ-of the maidservant; dāsī iva-like a maidservant; durbhagāḥ-most unfortunate.

Even maidservants who are constantly engaged in rendering service to the husband are honored by the husband, and thus they have nothing for which to lament. Our position, however, is that we are maidservants of the maidservant. Therefore we are most unfortunate.

TEXT 42

evaṁ sandahyamānānāṁ

sapatnyāḥ putra-sampadā

rājño 'sammata-vṛttīnāṁ

vidveṣo balavān abhūt

SYNONYMS

evam-thus; sandahyamānānām-of the queens, who were constantly burning in lamentation; sapatnyāḥ-of the co-wife Kṛtadyuti; putra-sampadā-due to the opulence of a son; rājñaḥ-by the King; asammata-vṛttīnām-not being very much favored; vidveṣaḥ-envy; balavān-very strong; abhūt-became.

Śrī Śukadeva Gosvāmī continued: Being neglected by their husband and seeing Kṛtadyuti's opulence in possessing a son, Kṛtadyuti's co-wives always burned in envy, which became extremely strong.

TEXT 43

vidveṣa-naṣṭa-matayaḥ

striyo dāruṇa-cetasaḥ

garaṁ daduḥ kumārāya

durmarṣā nṛpatiṁ prati

SYNONYMS

vidveṣa-naṣṭa-matayaḥ-whose intelligence was lost in envy; striyaḥ-the women; dāruṇa-cetasaḥ-being very hardhearted; garam-poison; daduḥ-administered; kumārāya-unto the boy; durmarṣāḥ-being intolerant; nṛpatim-the King; prati-upon.

As their envy increased, they lost their intelligence. Being extremely hardhearted and unable to tolerate the King's neglect, they finally administered poison to the son.

TEXT 44

kṛtadyutir ajānantī

sapatnīnām aghaṁ mahat

supta eveti sañcintya

nirīkṣya vyacarad gṛhe

SYNONYMS

kṛtadyutiḥ-Queen Kṛtadyuti; ajānantī-being unaware of; sapatnīnām-of her co-wives; agham-sinful act; mahat-very great; suptaḥ-sleeping; eva-indeed; iti-thus; sañcintya-thinking; nirīkṣya-looking at; vyacarat-was walking; gṛhe-at home.

Unaware of the poison administered by her co-wives, Queen Kṛtadyuti walked within the house, thinking that her son was sleeping deeply. She did not understand that he was dead.

TEXT 45

śayānaṁ suciraṁ bālam

upadhārya manīṣiṇī

putram ānaya me bhadre

iti dhātrīm acodayat

SYNONYMS

śayānam-lying down; su-ciram-for a long time; bālam-the son; upadhārya-thinking; manīṣiṇī-very intelligent; putram-the son; ānaya-bring; me-unto me; bhadre-O gentle friend; iti-thus; dhātrīm-unto the nurse; acodayat-gave the order.

Thinking that her child had been sleeping for a long time, Queen Kṛtadyuti, who was certainly very intelligent, ordered the nurse, "My dear friend, please bring my son here."

TEXT 46

sā śayānam upavrajya

dṛṣṭvā cottāra-locanam

prāṇendriyātmabhis tyaktaṁ

hatāsmīty apatad bhuvi

SYNONYMS

sā-she (the maidservant); śayānam-lying down; upavrajya-going to; dṛṣṭvā-seeing; ca-also; uttāra-locanam-his eyes turned upward (as are those of a dead body); prāṇa-indriya-ātmabhiḥ-by the life force, senses and mind; tyaktam-abandoned; hatā asmi-now I am doomed; iti-thus; apatat-fell down; bhuvi-on the ground.

When the maidservant approached the child, who was lying down, she saw that his eyes were turned upward. There were no signs of life, all his senses having stopped, and she could understand that the child was dead. Seeing this, she immediately cried, "Now I am doomed," and fell to the ground.

TEXT 47

tasyās tadākarṇya bhṛśāturaṁ svaraṁ

ghnantyāḥ karābhyām ura uccakair api

praviśya rājñī tvarayātmajāntikaṁ

dadarśa bālaṁ sahasā mṛtaṁ sutam

SYNONYMS

tasyāḥ-of her (the maidservant); tadā-at that time; ākarṇya-hearing; bhṛśa-āturam-highly regretful and agitated; svaram-voice; ghnantyāḥ-striking; karābhyām-with the hands; uraḥ-the chest; uccakaiḥ-loudly; api-also; praviśya-entering; rājñī-the Queen; tvarayā-hastily; ātmaja-antikam-near her son; dadarśa-she saw; bālam-the child; sahasā-suddenly; mṛtam-dead; sutam-son.

In great agitation, the maidservant struck her breast with both hands and cried loudly in regretful words. Hearing her loud voice, the Queen immediately came, and when she approached her son, she saw that he was suddenly dead.

TEXT 48

papāta bhūmau parivṛddhayā śucā

mumoha vibhraṣṭa-śiroruhāmbarā

SYNONYMS

papāta-fell down; bhūmau-on the ground; parivṛddhayā-highly increased; śucā-out of lamentation; mumoha-she became unconscious; vibhraṣṭa-scattered; śiroruha-hair; ambarā-and dress.

In great lamentation, her hair and dress in disarray, the Queen fell to the ground unconscious.

TEXT 49

tato nṛpāntaḥpura-vartino janā

narāś ca nāryaś ca niśamya rodanam

āgatya tulya-vyasanāḥ suduḥkhitās

tāś ca vyalīkaṁ ruruduḥ kṛtāgasaḥ

SYNONYMS

tataḥ-thereafter; nṛpa-O King; antaḥpura-vartinaḥ-the inhabitants of the palace; janāḥ-all the people; narāḥ-the men; ca-and; nāryaḥ-the women; ca-also; niśamya-hearing; rodanam-loud crying; āgatya-coming; tulya-vyasanāḥ-being equally aggrieved; su-duḥkhitāḥ-very greatly lamenting; tāḥ-they; ca-and; vyalīkam-pretentiously; ruruduḥ-cried; kṛta-āgasaḥ-who had committed the offense (by giving the poison).

O King Parīkṣit, hearing the loud crying, all the inhabitants of the palace came, both men and women. Being equally aggrieved, they also began to cry. The queens who had administered the poison also cried pretentiously, knowing full well their offense.

TEXTS 50–51

śrutvā mṛtaṁ putram alakṣitāntakaṁ

vinaṣṭa-dṛṣṭiḥ prapatan skhalan pathi

snehānubandhaidhitayā śucā bhṛśaṁ

vimūrcchito 'nuprakṛtir dvijair vṛtaḥ

papāta bālasya sa pāda-mūle

mṛtasya visrasta-śiroruhāmbaraḥ

dīrghaṁ śvasan bāṣpa-kaloparodhato

niruddha-kaṇṭho na śaśāka bhāṣitum

SYNONYMS

śrutvā-hearing; mṛtam-dead; putram-the son; alakṣita-antakam-the cause of death being unknown; vinaṣṭa-dṛṣṭiḥ-unable to see properly; prapatan-constantly falling down; skhalan-slipping; pathi-on the road; sneha-anubandha-because of affection; edhitayā-increasing; śucā-by lamentation; bhṛśam-greatly; vimūrcchitaḥ-becoming unconscious; anuprakṛtiḥ-followed by ministers and other officers; dvijaiḥ-by learned brāhmaṇas; vṛtaḥ-surrounded; papāta-fell down; bālasya-of the boy; saḥ-he (the King); pāda-mūle-at the feet; mṛtasya-of the dead body; visrasta-scattered; śiroruha-hair; ambaraḥ-and dress; dīrgham-long; śvasan-breathing; bāṣpa-kalā-uparodhataḥ-due to crying with tearful eyes; niruddha-kaṇṭhaḥ-having a choked voice; na-not; śaśāka-was able; bhāṣitum-to speak.

When King Citraketu heard of his son's death from unknown causes, he became almost blind. Because of his great affection for his son, his lamentation grew like a blazing fire, and as he went to see the dead child, he kept slipping and falling on the ground. Surrounded by his ministers and other officers and the learned brāhmaṇas present, the King approached and fell unconscious at the child's feet, his hair and dress scattered. When the King, breathing heavily, regained consciousness, his eyes were tearful, and he could not speak.

TEXT 52

patiṁ nirīkṣyoru-śucārpitaṁ tadā

mṛtaṁ ca bālaṁ sutam eka-santatim

janasya rājñī prakṛteś ca hṛd-rujaṁ

satī dadhānā vilalāpa citradhā

SYNONYMS

patim-the husband; nirīkṣya-by seeing; uru-greatly; śuca-with lamentation; arpitam-pained; tadā-at that time; mṛtam-dead; ca-and; bālam-the child; sutam-the son; eka-santatim-the only son in the family; janasya-of all the other people gathered there; rājñī-the Queen; prakṛteḥ ca-as well as of the officers and ministers; hṛt-rujam-the pains within the core of the heart; satī dadhānā-increasing; vilalāpa-lamented; citradhā-in varieties of ways.

When the Queen saw her husband, King Citraketu, merged in great lamentation and saw the dead child, who was the only son in the family, she lamented in various ways. This increased the pain in the cores of the hearts of all the inhabitants of the palace, the ministers and all the brāhmaṇas.

TEXT 53

stana-dvayaṁ kuṅkuma-paṅka-maṇḍitaṁ

niṣiñcatī sāñjana-bāṣpa-bindubhiḥ

vikīrya keśān vigalat-srajaḥ sutaṁ

śuśoca citraṁ kurarīva susvaram

SYNONYMS

stana-dvayam-her two breasts; kuṅkuma-with kuṅkuma powder (which is generally sprayed on the breasts of women); paṅka-ointment; maṇḍitam-decorated; niṣiñcatī-moistening; sa-añjana-mixed with the eye ointment; bāṣpa-of tears; bindubhiḥ-by drops; vikīrya-scattering; keśān-hair; vigalat-was falling down; srajaḥ-on which the flower garland; sutam-for her son; śuśoca-lamented; citram-variegated; kurarī iva-like a kurarī bird; su-svaram-in a very sweet voice.

The garland of flowers decorating the Queen's head fell, and her hair scattered. Falling tears melted the collyrium on her eyes and moistened her breasts, which were covered with kuṅkuma powder. As she lamented the loss of her son, her loud crying resembled the sweet sound of a kurarī bird.

TEXT 54

aho vidhātas tvam atīva bāliśo

yas tv ātma-sṛṣṭy-apratirūpam īhase

pare nu jīvaty aparasya yā mṛtir

viparyayaś cet tvam asi dhruvaḥ paraḥ

SYNONYMS

aho-alas (in great lamentation); vidhātaḥ-O Providence; tvam-You; atīva-very much; bāliśaḥ-inexperienced; yaḥ-who; tu-indeed; ātma-sṛṣṭi-of Your own creation; apratirūpam-just the opposite; īhase-You are performing and desiring; pare-while the father or the elder; nu-indeed; jīvati-is living; aparasya-of one who was born later; yā-which; mṛtiḥ-death; viparyayaḥ-contradictory; cet-if; tvam-You; asi-are; dhruvaḥ-indeed; paraḥ-an enemy.

Alas, O Providence, O Creator, You are certainly inexperienced in creation, for during the lifetime of a father You have caused the death of his son, thus acting in opposition to Your creative laws. If You are determined to contradict these laws, You are certainly the enemy of living entities and are never merciful.

This is the way a conditioned soul condemns the supreme creator when he meets reverses. Sometimes he accuses the Supreme Personality of Godhead of being crooked because some people are happy and some are not. Here the Queen blames supreme providence for her son's death. Following the creative laws, a father should die first and then his son. If the creative laws are changed according to the whims of providence, then providence certainly should not be considered merciful, but must be considered inimical to the created being. Actually it is not the creator, but the conditioned soul who is inexperienced. He does not know how the subtle laws of fruitive activity work, and without knowledge of these laws of nature, he ignorantly criticizes the Supreme Personality of Godhead.

TEXT 55

na hi kramaś ced iha mṛtyu-janmanoḥ

śarīriṇām astu tad ātma-karmabhiḥ

yaḥ sneha-pāśo nija-sarga-vṛddhaye

svayaṁ kṛtas te tam imaṁ vivṛścasi

SYNONYMS

na-not; hi-indeed; kramaḥ-chronological order; cet-if; iha-in this material world; mṛtyu-of death; janmanoḥ-and of birth; śarīriṇām-of the conditioned souls, who have accepted material bodies; astu-let it be; tat-that; ātma-karmabhiḥ-by the results of one's karma (fruitive activities); yaḥ-that which; sneha-pāśaḥ-bondage of affection; nija-sarga-Your own creation; vṛddhaye-to increase; svayam-personally; kṛtaḥ-made; te-by You; tam-that; imam-this; vivṛścasi-you are cutting.

My Lord, You may say that there is no law that a father must die in the lifetime of his son and that a son must be born in the lifetime of his father, since everyone lives and dies according to his own fruitive activity. However, if fruitive activity is so strong that birth and death depend upon it, there is no need of a controller, or God. Again, if You say that a controller is needed because the material energy does not have the power to act, one may answer that if the bonds of affection You have created are disturbed by fruitive action, no one will raise children with affection; instead, everyone will cruelly neglect his children. Since You have cut the bonds of affection that compel a parent to raise his child, You appear inexperienced and unintelligent.

As stated in the Brahma-saṁhitā, karmāṇi nirdahati kintu ca bhakti-bhājām: [Bs. 5.54] one who has taken to Kṛṣṇa consciousness, devotional service, is not affected by the results of karma. In this verse, karma has been stressed on the basis of karma-mīmāṁsā philosophy, which says that one must act according to his karma and that a supreme controller must give the results of karma. The subtle laws of karma, which are controlled by the Supreme, cannot be understood by ordinary conditioned souls. Therefore Kṛṣṇa says that one who can understand Him and how He is acting, controlling everything by subtle laws, immediately becomes freed by His grace. That is the statement of Brahma-saṁhitā (karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]). One should take to devotional service without reservations and surrender everything to the supreme will of the Lord. That will make one happy in this life and the next.

TEXT 56

tvaṁ tāta nārhasi ca māṁ kṛpaṇām anāthāṁ

tyaktuṁ vicakṣva pitaraṁ tava śoka-taptam

añjas tarema bhavatāpraja-dustaraṁ yad

dhvāntaṁ na yāhy akaruṇena yamena dūram

SYNONYMS

tvam-you; tāta-my dear son; na-not; arhasi-ought; ca-and; mām-me; kṛpaṇām-very poor; anāthām-without a protector; tyaktum-to give up; vicakṣva-look; pitaram-at the father; tava-your; śoka-taptam-affected by so much lamentation; añjaḥ-easily; tarema-we can cross; bhavatā-by you; apraja-dustaram-very difficult to cross for one without a son; yat-which; dhvāntam-the kingdom of darkness; na yāhi-do not go away; akaruṇena-merciless; yamena-with Yamarāja; dūram-any further.

My dear son, I am helpless and very much aggrieved. You should not give up my company. Just look at your lamenting father. We are helpless because without a son we shall have to suffer the distress of going to the darkest hellish regions. You are the only hope by which we can get out of these dark regions. Therefore I request you not to go any further with the merciless Yama.

According to the Vedic injunctions, one must accept a wife just to beget a son who can deliver one from the clutches of Yamarāja. Unless one has a son to offer oblations to the pitās, or forefathers, one must suffer in Yamarāja's kingdom. King Citraketu was very much aggrieved. thinking that because his son was going away with Yamarāja he himself would again suffer. The subtle laws exist for the karmīs; if one becomes a devotee, he has no more obligations to the laws of karma.

TEXT 57

uttiṣṭha tāta ta ime śiśavo vayasyās

tvām āhvayanti nṛpa-nandana saṁvihartum

suptaś ciraṁ hy aśanayā ca bhavān parīto

bhuṅkṣva stanaṁ piba śuco hara naḥ svakānām

SYNONYMS

uttiṣṭha-kindly get up; tāta-my dear son; te-they; ime-all these; śiśavaḥ-children; vayasyāḥ-playmates; tvām-you; āhvayanti-are calling; nṛpa-nandana-O son of the King; saṁvihartum-to play with; suptaḥ-you have slept; ciram-for a long time; hi-indeed; aśanayā-by hunger; ca-also; bhavān-you; parītaḥ-overcome; bhuṅkṣva-please eat; stanam-at the breast (of your mother); piba-drink; śucaḥ-lamentation; hara-just dissipate; naḥ-of us; svakānām-your relatives.

My dear son, you have slept a long time. Now please get up. Your playmates are calling you to play. Since you must be very hungry, please get up and suck my breast and dissipate our lamentation.

TEXT 58

nāhaṁ tanūja dadṛśe hata-maṅgalā te

mugdha-smitaṁ mudita-vīkṣaṇam ānanābjam

kiṁ vā gato 'sy apunar-anvayam anya-lokaṁ

nīto 'ghṛṇena na śṛṇomi kalā giras te

SYNONYMS

na-not; aham-I; tanū-ja-my dear son (born of my body); dadṛśe-saw; hata-maṅgalā-because of my being the most unfortunate; te-your; mugdha-smitam-with charming smiling; mudita-vīkṣaṇam-with closed eyes; ānana-abjam-lotus face; kiṁ vā-whether; gataḥ-gone away; asi-you are; a-punaḥ-anvayam-from which one does not return; anya-lokam-to another planet, or the planet of Yamarāja; nītaḥ-having been taken away; aghṛṇena-by the cruel Yamarāja; na-not; śṛṇomi-I can hear; kalāḥ-very pleasing; giraḥ-utterances; te-your.

My dear son, I am certainly most unfortunate, for I can no longer see your mild smiling. You have closed your eyes forever. I therefore conclude that you have been taken from this planet to another, from which you will not return. My dear son, I can no longer hear your pleasing voice.

TEXT 59

śrī-śuka uvāca

vilapantyā mṛtaṁ putram

iti citra-vilāpanaiḥ

citraketur bhṛśaṁ tapto

mukta-kaṇṭho ruroda ha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; vilapantyā-with the woman who was lamenting; mṛtam-dead; putram-for the son; iti-thus; citra-vilāpanaiḥ-with various lamentations; citraketuḥ-King Citraketu; bhṛśam-very much; taptaḥ-aggrieved; mukta-kaṇṭhaḥ-loudly; ruroda-cried; ha-indeed.

Śrī Śukadeva Gosvāmī continued: Accompanied by his wife, who was thus lamenting for her dead son, King Citraketu began crying loudly with an open mouth, being greatly aggrieved.

TEXT 60

tayor vilapatoḥ sarve

dampatyos tad-anuvratāḥ

ruruduḥ sma narā nāryaḥ

sarvam āsīd acetanam

SYNONYMS

tayoḥ-while the two of them; vilapatoḥ-were lamenting; sarve-all; dam-patyoḥ-the King, along with his wife; tat-anuvratāḥ-their followers; ruruduḥ-cried loudly; sma-indeed; narāḥ-the male members; nāryaḥ-the female members; sarvam-the whole kingdom; āsīt-became; acetanam-almost unconscious.

As the King and Queen lamented, all their male and female followers joined them in crying. Because of the sudden accident, all the citizens of the kingdom were almost unconscious.

TEXT 61

evaṁ kaśmalam āpannaṁ

naṣṭa-saṁjñam anāyakam

jñātvāṅgirā nāma ṛṣir

ājagāma sanāradaḥ

SYNONYMS

evam-thus; kaśmalam-misery; āpannam-having gotten; naṣṭa-lost; saṁjñam-consciousness; anāyakam-without help; jñātvā-knowing; aṅgirāḥ-Aṅgirā; nāma-named; ṛṣiḥ-the saintly person; ājagāma-came; sa-nāradaḥ-with Nārada Muni.

When the great sage Aṅgirā understood that the King was almost dead in an ocean of lamentation, he went there with Nārada Ṛṣi.

Thus end the Bhaktivedanta purports of the Sixth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Citraketu's Lamentation."

Chapter Fifteen

The Saints Nārada and Aṅgirā Instruct King Citraketu

In this chapter, Aṅgirā Ṛṣi, along with Nārada, consoles Citraketu as far as possible. Aṅgirā and Nārada Ṛṣi came to relieve the King from excessive lamentation by instructing him about the spiritual significance of life.

The great saints Aṅgirā and Nārada explained that the relationship between father and son is not factual; it is simply a representation of the illusory energy. The relationship did not exist before, nor will it stay in the future. By the arrangement of time, the relationship exists only in the present. One should not lament for temporary relationships. The entire cosmic manifestation is temporary; although not unreal, it is not factual. By the direction of the Supreme Personality of Godhead, everything created in the material world is transient. By a temporary arrangement, a father begets a child, or a living entity becomes the child of a so-called father. This temporary arrangement is made by the Supreme Lord. Neither the father nor the son exists independently.

As the King listened to the great sages, he was relieved from his false lamentation, and then he inquired about their identity. The great sages presented who they were and instructed that all sufferings are due to the bodily conception of life. When one understands his spiritual identity and surrenders to the Supreme Personality of Godhead, the supreme spiritual person, one becomes actually happy. When one searches for happiness in matter, one must certainly lament for bodily relationships. Self-realization means spiritual realization of one's relationship with Kṛṣṇa. Such realization ends one's miserable material life.

TEXT 1

śrī-śuka uvāca

ūcatur mṛtakopānte

patitaṁ mṛtakopamam

śokābhibhūtaṁ rājānaṁ

bodhayantau sad-uktibhiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ūcatuḥ-they spoke; mṛtaka-the dead body; upānte-near; patitam-fallen; mṛtaka-upamam-exactly like another dead body; śoka-abhibhūtam-very much aggrieved by lamentation; rājānam-to the King; bodhayantau-giving instruction; sat-uktibhiḥ-by instructions that are factual, not temporary.

Śrī Śukadeva Gosvāmī said: While King Citraketu, overcome by lamentation, lay like a dead body at the side of the dead body of his son, the two great sages Nārada and Aṅgirā instructed him about spiritual consciousness as follows.

TEXT 2

ko 'yaṁ syāt tava rājendra

bhavān yam anuśocati

tvaṁ cāsya katamaḥ sṛṣṭau

puredānīm ataḥ param

SYNONYMS

kaḥ-who; ayam-this; syāt-is; tava-to you; rāja-indra-O best of kings; bhavān-Your Lordship; yam-whom; anuśocati-laments over; tvam-you; ca-and; asya-to him (the dead boy); katamaḥ-who; sṛṣṭau-in the birth; purā-previously; idānīm-at this time, at the present; ataḥ param-and hereafter, in the future.

O King, what relationship does the dead body for which you lament have with you, and what relationship do you have with him? You may say that you are now related as father and son, but do you think this relationship existed before? Does it truly exist now? Will it continue in the future?

The instructions given by Nārada and Aṅgirā Muni are the true spiritual instructions for the illusioned conditioned soul. This world is temporary, but because of our previous karma we come here and accept bodies, creating temporary relationships in terms of society, friendship, love, nationality and community, which are all finished at death. These temporary relationships did not exist in the past, nor will they exist in the future. Therefore at the present moment the so-called relationships are illusions.

TEXT 3

yathā prayānti saṁyānti

sroto-vegena bālukāḥ

saṁyujyante viyujyante

tathā kālena dehinaḥ

SYNONYMS

yathā-just as; prayānti-move apart; saṁyānti-come together; srotaḥ-vegena-by the force of waves; bālukāḥ-the small particles of sand; saṁyujyante-they are united; viyujyante-they are separated; tathā-similarly; kālena-by time; dehinaḥ-the living entities who have accepted material bodies.

O King, as small particles of sand sometimes come together and are sometimes separated due to the force of the waves, the living entities who have accepted material bodies sometimes come together and are sometimes separated by the force of time.

The misunderstanding of the conditioned soul is the bodily conception of life. The body is material, but within the body is the soul. This is spiritual understanding. Unfortunately, one who is in ignorance, under the spell of material illusion, accepts the body to be the self. He cannot understand that the body is matter. Like small particles of sand, bodies come together and are separated by the force of time, and people falsely lament for unification and separation. Unless one knows this, there is no question of happiness. Therefore in Bhagavad-gītā (2.13) this is the first instruction given by the Lord:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." We are not the body; we are spiritual beings trapped in the body. Our real interest lies in understanding this simple fact. Then we can make further spiritual progress. Otherwise, if we remain in the bodily conception of life, our miserable material existence will continue forever. Political adjustments, social welfare work, medical assistance and the other programs we have manufactured for peace and happiness will never endure. We shall have to undergo the sufferings of material life one after another. Therefore material life is said to be duḥkhālayam aśāśvatam [Bg. 8.15]; it is a reservoir of miserable conditions.

TEXT 4

yathā dhānāsu vai dhānā

bhavanti na bhavanti ca

evaṁ bhūtāni bhūteṣu

coditānīśa-māyayā

SYNONYMS

yathā-just as; dhānāsu-through seeds of paddy; vai-indeed; dhānāḥ-grains; bhavanti-are generated; na-not; bhavanti-are generated; ca-also; evam-in this way; bhūtāni-the living entities; bhūteṣu-in other living entities; coditāni-impelled; īśa-māyayā-by the potency or power of the Supreme Personality of Godhead.

When seeds are sown in the ground, they sometimes grow into plants and sometimes do not. Sometimes the ground is not fertile, and the sowing of seeds is unproductive. Similarly, sometimes a prospective father, being impelled by the potency of the Supreme Lord, can beget a child, but sometimes conception does not take place. Therefore one should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme Lord.

Mahārāja Citraketu was actually not destined to get a son. Therefore although he married hundreds and thousands of wives, all of them proved barren, and he could not beget even one child. When Aṅgirā Ṛṣi came to see the King, the King requested the great sage to enable him to have at least one son. Because of the blessing of Aṅgirā Ṛṣi, a child was sent by the grace of māyā, but the child was not to live for long. Therefore in the beginning Aṅgirā Ṛṣi told the King that he would beget a child who would cause jubilation and lamentation.

King Citraketu was not destined to get a child by providence, or the will of the Supreme. Just as sterile grain cannot produce more grain, a sterile person, by the will of the Supreme Lord, cannot beget a child. Sometimes a child is born even to an impotent father and sterile mother, and sometimes a potent father and fertile mother are childless. Indeed, sometimes a child is born despite contraceptive methods, and therefore the parents kill the child in the womb. In the present age, killing children in the womb has become a common practice. Why? When contraceptive methods are taken, why don't they act? Why is a child sometimes produced so that the father and mother have to kill it in the womb? We must conclude that our arrangement of so-called scientific knowledge cannot determine what will take place; what is enacted actually depends on the supreme will. It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of māyā, illusion. In devotional life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead. As stated in Bhakti-rasāmṛta-sindhu (1.1.11):

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should act only to develop Kṛṣṇa consciousness. For everything else, one should fully depend upon the Supreme Person. We should not create plans that will ultimately make us frustrated.

TEXT 5

vayaṁ ca tvaṁ ca ye ceme

tulya-kālāś carācarāḥ

janma-mṛtyor yathā paścāt

prāṅ naivam adhunāpi bhoḥ

SYNONYMS

vayam-we (the great sages and the ministers and adherents of the King); ca-and; tvam-you; ca-also; ye-who; ca-also; ime-these; tulya-kālāḥ-assembled at the same time; cara-acarāḥ-moving and not moving; janma-birth; mṛtyoḥ-and death; yathā-just as; paścāt-after; prāk-before; na-not; evam-thus; adhunā-at present; api-although; bhoḥ-O King.

O King, both you and us-your advisers, wives and ministers-as well as everything moving and not moving throughout the entire cosmos at this time, are in a temporary situation. Before our birth this situation did not exist, and after our death it will exist no longer. Therefore our situation now is temporary, although it is not false.

The Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: Brahman, the living being, is factual, but his present bodily situation is false. According to the Vaiṣṇava philosophy, however, the present situation is not false but temporary. It is like a dream. A dream does not exist before one falls asleep, nor does it continue after one awakens. The period for dreaming exists only between these two, and therefore it is false in the sense that it is impermanent. Similarly, the entire material creation, including our own creation and those of others, is impermanent. We do not lament for the situation in a dream before the dream takes place or after it is over, and so during the dream, or during a dreamlike situation, one should not accept it as factual and lament about it. This is real knowledge.

TEXT 6

bhūtair bhūtāni bhūteśaḥ

sṛjaty avati hanti ca

ātma-sṛṣṭair asvatantrair

anapekṣo 'pi bālavat

SYNONYMS

bhūtaiḥ-by some living beings; bhūtāni-other living entities; bhūta-īśaḥ-the Supreme Personality of Godhead, the master of everything; sṛjati-creates; avati-maintains; hanti-kills; ca-also; ātma-sṛṣṭaiḥ-who are created by Him; asvatantraiḥ-not independent; anapekṣaḥ-not interested (in creation); api-although; bāla-vat-like a boy.

The Supreme Personality of Godhead, the master and proprietor of everything, is certainly not interested in the temporary cosmic manifestation. Nonetheless, just as a boy at the beach creates something in which he is not interested, the Lord, keeping everything under His control, causes creation, maintenance and annihilation. He creates by engaging a father to beget a son, He maintains by engaging a government or king to see to the public's welfare, and He annihilates through agents for killing, such as snakes. The agents for creation, maintenance and annihilation have no independent potency, but because of the spell of the illusory energy, one thinks himself the creator, maintainer and annihilator.

No one can independently create, maintain or annihilate. Bhagavad-gītā (3.27) therefore says:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." Prakṛti, material nature, as directed by the Supreme Personality of Godhead, induces all living entities to create, maintain or annihilate according to the modes of nature. But the living entity, without knowledge of the Supreme Person and His agent the material energy, thinks that he is the doer. In fact, he is not at all the doer. As an agent of the supreme doer, the Supreme Lord, one should abide by the Lord's orders. The present chaotic conditions of the world are due to the ignorance of leaders who forget that they have been appointed to act by the Supreme Personality of Godhead. Because they have been appointed by the Lord, their duty is to consult the Lord and act accordingly. The book for consultation is Bhagavad-gītā, in which the Supreme Lord gives directions. Therefore those who are engaged in creation, maintenance and annihilation should consult the Supreme Person, who has appointed them, and should act accordingly. Then everyone will be satisfied, and there will be no disturbances.

TEXT 7

dehena dehino rājan

dehād deho 'bhijāyate

bījād eva yathā bījaṁ

dehy artha iva śāśvataḥ

SYNONYMS

dehena-by the body; dehinaḥ-of the father possessing a material body; rājan-O King; dehāt-from the body (of the mother); dehaḥ-another body; abhijāyate-takes birth; bījāt-from one seed; eva-indeed; yathā-just as; bījam-another seed; dehī-a person who has accepted a material body; arthaḥ-the material elements; iva-like; śāśvataḥ-eternal.

As from one seed another seed is generated, O King, so from one body [the body of the father], through another body [the body of the mother], a third body is generated [the body of a son]. As the elements of the material body are eternal, the living entity who appears through these material elements is also eternal.

From Bhagavad-gītā we understand that there are two energies, namely the superior energy and inferior energy. Inferior energy consists of the five gross and three subtle material elements. The living entity. who represents the superior energy, appears in different types of bodies through these elements by the manipulation or supervision of the material energy. Actually both the material and spiritual energies-matter and spirit-exist eternally as potencies of the Supreme Personality of Godhead. The potent entity is the Supreme Person. Since the spiritual energy, the living being, who is part and parcel of the Supreme Lord, desires to enjoy this material world, the Lord gives him a chance to accept different types of material bodies and enjoy or suffer in different material conditions. Factually, the spiritual energy, the living entity who desires to enjoy material things, is manipulated by the Supreme Lord. The so-called father and mother have nothing to do with the living entity. As a result of his own choice and karma, the living being takes different bodies through the agency of so-called fathers and mothers.

TEXT 8

deha-dehi-vibhāgo 'yam

aviveka-kṛtaḥ purā

jāti-vyakti-vibhāgo 'yaṁ

yathā vastuni kalpitaḥ

SYNONYMS

deha-of this body; dehi-and the proprietor of the body; vibhāgaḥ-the division; ayam-this; aviveka-from ignorance; kṛtaḥ-made; purā-from time immemorial; jāti-of the class or caste; vyakti-and the individual; vibhāgaḥ-division; ayam-this; yathā-just as; vastuni-in the original object; kalpitaḥ-imagined.

Divisions of generalization and specification, such as nationality and individuality, are the imaginations of persons who are not advanced in knowledge.

Actually there are two energies-material and spiritual. Both of them are ever-existing because they are emanations from the eternal truth, the Supreme Lord. Because the individual soul, the individual living entity, has desired to act in forgetfulness of his original identity since time immemorial, he is accepting different positions in material bodies and being designated according to many divisions of nationality, community, society, species and so on.

TEXT 9

śrī-śuka uvāca

evam āśvāsito rājā

citraketur dvijoktibhiḥ

vimṛjya pāṇinā vaktram

ādhi-mlānam abhāṣata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; āśvāsitaḥ-being enlightened or given hope; rājā-the King; citraketuḥ-Citraketu; dvija-uktibhiḥ-by the instructions of the great brāhmaṇas (Nārada and Aṅgirā Ṛṣi); vimṛjya-wiping off; pāṇinā-by the hand; vaktram-his face; ādhi-mlānam-shriveled due to lamentation; abhāṣata-spoke intelligently.

Śrī Śukadeva Gosvāmī continued: Thus enlightened by the instructions of Nārada and Aṅgirā, King Citraketu became hopeful with knowledge. Wiping his shriveled face with his hand, the King began to speak.

TEXT 10

śrī-rājovāca

kau yuvāṁ jñāna-sampannau

mahiṣṭhau ca mahīyasām

avadhūtena veṣeṇa

gūḍhāv iha samāgatau

SYNONYMS

śrī-rājā uvāca-King Citraketu said; kau-who; yuvām-you two; jñāna-sampannau-fully developed in knowledge; mahiṣṭhau-the greatest; ca-also; mahīyasām-among other great personalities; avadhūtena-of the liberated wandering mendicants; veṣeṇa-by the dress; gūḍhau-disguised; iha-in this place; samāgatau-arrived.

King Citraketu said: You have both come here dressed like avadhūtas, liberated persons, just to cover your identities, but I see that of all men, you are the most elevated in awareness. You know everything as it is. Therefore you are the greatest of all great personalities.

TEXT 11

caranti hy avanau kāmaṁ

brāhmaṇā bhagavat-priyāḥ

mādṛśāṁ grāmya-buddhīnāṁ

bodhāyonmatta-liṅginaḥ

SYNONYMS

caranti-wander; hi-indeed; avanau-on the surface of the world; kāmam-according to desire; brāhmaṇāḥ-the brāhmaṇas; bhagavat-priyāḥ-who are also Vaiṣṇavas, very dear to the Personality of Godhead; mā-dṛśām-of those like me; grāmya-buddhīnām-who are obsessed with temporary material consciousness; bodhāya-for the awakening; unmatta-liṅginaḥ-who dress as if madmen.

Brāhmaṇas who are exalted to the position of Vaiṣṇavas, the most dear servants of Kṛṣṇa, sometimes dress like madmen. Just to benefit materialists like us, who are always attached to sense gratification, and just to dissipate our ignorance, these Vaiṣṇavas wander on the surface of the globe according to their desire.

TEXTS 12–15

kumāro nārada ṛbhur

aṅgirā devalo 'sitaḥ

apāntaratamā vyāso

mārkaṇḍeyo 'tha gautamaḥ

vasiṣṭho bhagavān rāmaḥ

kapilo bādarāyaṇiḥ

durvāsā yājñavalkyaś ca

jātukarṇas tathāruṇiḥ

romaśaś cyavano datta

āsuriḥ sapatañjaliḥ

ṛṣir veda-śirā dhaumyo

muniḥ pañcaśikhas tathā

hiraṇyanābhaḥ kauśalyaḥ

śrutadeva ṛtadhvajaḥ

ete pare ca siddheśāś

caranti jñāna-hetavaḥ

SYNONYMS

kumāraḥ-Sanat-kumāra; nāradaḥ-Nārada Muni; ṛbhuḥ-Ṛbhu; aṅgirāḥ-Aṅgirā; devalaḥ-Devala; asitaḥ-Asita; apāntaratamāḥ-Vyāsa's previous name, Apāntaratamā; vyāsaḥ-Vyāsa; mārkaṇḍeyaḥ-Mārkaṇḍeya; atha-and; gautamaḥ-Gautama; vasiṣṭhaḥ-Vasiṣṭha; bhagavān rāmaḥ-Lord Paraśurāma; kapilaḥ-Kapila; bādarāyaṇiḥ-Śukadeva Gosvāmī; durvāsāḥ-Durvāsā; yājñavalkyaḥ-Yājñavalkya; ca-also; jātukarṇaḥ-Jātukarṇa; tathā-as well as; aruṇiḥ-Aruṇi; romaśaḥ-Romaśa; cyavanaḥ-Cyavana; dattaḥ-Dattātreya; āsuriḥ-Āsuri; sa-patañjaliḥ-with Patañjali Ṛṣi; ṛṣiḥ-the sage; veda-śirāḥ-the head of the Vedas; dhaumyaḥ-Dhaumya; muniḥ-the sage; pañcaśikhaḥ-Pañcaśikha; tathā-so also; hiraṇyanābhaḥ-Hiraṇyanābha; kauśalyaḥ-Kauśalya; śrutadevaḥ-Śrutadeva; ṛtadhvajaḥ-Ṛtadhvaja; ete-all of these; pare-others; ca-and; siddha-īśāḥ-the masters of mystic power; caranti-wander; jñāna-hetavaḥ-very learned persons who preach all over the world.

O great souls, I have heard that among the great and perfect persons wandering the surface of the earth to instruct knowledge to people covered by ignorance are Sanat-kumāra, Nārada, Ṛbhu, Aṅgirā, Devala, Asita, Apāntaratamā [Vyāsadeva], Mārkaṇḍeya, Gautama, Vasiṣṭha, Bhagavān Paraśurāma, Kapila, Śukadeva, Durvāsā, Yājñavalkya, Jātukarṇa and Aruṇi. Others are Romaśa, Cyavana, Dattātreya, Āsuri, Patañjali, the great sage Dhaumya who is like the head of the Vedas, the sage Pañcaśikha, Hiraṇyanābha, Kauśalya, Śrutadeva and Ṛtadhvaja. You must certainly be among them.

The word jñāna-hetavaḥ is very significant because great personalities like those listed in these verses wander on the surface of the globe not to mislead the populace, but to distribute real knowledge. Without this knowledge, human life is wasted. The human form of life is meant for realization of one's relationship with Kṛṣṇa, or God. One who lacks this knowledge is categorized among the animals. The Lord Himself says in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me."

Ignorance is the bodily conception of life (yasyātma-buddhiḥ kuṇape tri-dhātuke. ...sa eva go-kharaḥ [SB 10.84.13]). Practically everyone throughout the universe, especially on this planet, Bhūrloka, thinks that there is no separate existence of the body and soul and therefore no need of self-realization. But that is not a fact. Therefore all the brāhmaṇas listed here, being devotees, travel all over the world to awaken Kṛṣṇa consciousness in the hearts of such foolish materialists.

The ācāryas mentioned in these verses are described in the Mahābhārata. The word pañcaśikha is also important. One who is liberated from the conceptions of annamaya, prāṇamaya, manomaya, vijñānamaya and ānandamaya and who is perfectly aware of the subtle coverings of the soul is called pañcaśikha. According to the statements of the Mahābhārata (Sānti-parva, Chapters 218–219), an ācārya named Pañcaśikha took birth in the family of Mahārāja Janaka, the ruler of Mithila. The Sāṅkhya philosophers accept Pañcaśikhācārya as one of them. Real knowledge pertains to the living entity dwelling within the body. Unfortunately, because of ignorance, the living entity identifies himself with the body and therefore feels pleasure and pain.

TEXT 16

tasmād yuvāṁ grāmya-paśor

mama mūḍha-dhiyaḥ prabhū

andhe tamasi magnasya

jñāna-dīpa udīryatām

SYNONYMS

tasmāt-therefore; yuvām-both of you; grāmya-paśoḥ-of an animal like a hog, pig or dog; mama-me; mūḍha-dhiyaḥ-who am very foolish (due to having no spiritual knowledge); prabhū-O my two lords; andhe-in blind; tamasi-darkness; magnasya-of one who is absorbed; jñāna-dīpaḥ-the torchlight of knowledge; udīryatām-let it be ignited.

Because you are great personalities, you can give me real knowledge. I am as foolish as a village animal like a pig or dog because I am merged in the darkness of ignorance. Therefore, please ignite the torch of knowledge to save me.

This is the way to receive knowledge. One must submit oneself at the lotus feet of great personalities who can actually deliver transcendental knowledge. It is therefore said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: [SB 11.3.21] "One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him." Only one who is actually eager to receive knowledge to eradicate the darkness of ignorance is eligible to approach a guru, or spiritual master. The guru should not be approached for material benefits. One should not approach a guru just to cure some disease or receive some miraculous benefit. This is not the way to approach the guru. Tad-vijñānārtham: one should approach the guru to understand the transcendental science of spiritual life. Unfortunately, in this age of Kali there are many bogus gurus who display magic to their disciples, and many foolish disciples want to see such magic for material benefits. These disciples are not interested in pursuing spiritual life to save themselves from the darkness of ignorance. It is said:

oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ

"I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him." This gives the definition of the guru. Everyone is in the darkness of ignorance. Therefore everyone needs to be enlightened with transcendental knowledge. One who enlightens his disciple and saves him from rotting in the darkness of ignorance in this material world is a true guru.

TEXT 17

śrī-aṅgirā uvāca

ahaṁ te putra-kāmasya

putrado 'smy aṅgirā nṛpa

eṣa brahma-sutaḥ sākṣān

nārado bhagavān ṛṣiḥ

SYNONYMS

śrī-aṅgirāḥ uvāca-the great sage Aṅgirā said; aham-I; te-of you; putra-kāmasya-desiring to have a son; putra-daḥ-the giver of the son; asmi-am; aṅgirāḥ-Aṅgirā Ṛṣi; nṛpa-O King; eṣaḥ-this; brahma-sutaḥ-the son of Lord Brahmā; sākṣāt-directly; nāradaḥ-Nārada Muni; bhagavān-the most powerful; ṛṣiḥ-sage.

Aṅgirā said: My dear King, when you desired to have a son, I approached you. Indeed, I am the same Aṅgirā Ṛṣi who gave you this son. As for this ṛṣi, he is the great sage Nārada, the direct son of Lord Brahmā

TEXTS 18–19

itthaṁ tvāṁ putra-śokena

magnaṁ tamasi dustare

atad-arham anusmṛtya

mahāpuruṣa-gocaram

anugrahāya bhavataḥ

prāptāv āvām iha prabho

brahmaṇyo bhagavad-bhakto

nāvāsāditum arhasi

SYNONYMS

ittham-in this way; tvām-you; putra-śokena-because of grief at the death of your son; magnam-merged; tamasi-in darkness; dustare-insurmountable; a-tat-arham-unsuitable for a person like you; anusmṛtya-remembering; mahā-puruṣa-the Supreme Personality of Godhead; gocaram-who are advanced in understanding; anugrahāya-just to show favor; bhavataḥ-toward you; prāptau-arrived; āvām-we two; iha-in this place; prabho-O King; brahmaṇyaḥ-one who is situated in the Supreme Absolute Truth; bhagavat-bhaktaḥ-an advanced devotee of the Supreme Personality of Godhead; na-not; avāsāditum-to lament; arhasi-you deserve.

My dear King, you are an advanced devotee of the Supreme Personality of Godhead. To be absorbed in lamentation for the loss of something material is unsuitable for a person like you. Therefore we have both come to relieve you from this false lamentation, which is due to your being merged in the darkness of ignorance. For those who are advanced in spiritual knowledge to be affected by material loss and gain is not at all desirable.

Several words in this verse are very important. The word mahā-puruṣa refers to advanced devotees and also to the Supreme Personality of Godhead. Mahā means "the supreme," and puruṣa means "person." One who always engages in the service of the Supreme Lord is called mahā-pauruṣika. Śukadeva Gosvāmī and Mahārāja Parīkṣit are sometimes addressed as mahā-pauruṣika. A devotee should always aspire to engage in the service of advanced devotees. As Śrīla Narottama dāsa Ṭhākura has sung:

tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa

A devotee should always aspire to live in the association of advanced devotees and engage in the service of the Lord through the paramparā system. One should serve the mission of Śrī Caitanya Mahāprabhu through the instructions of the great Gosvāmīs of Vṛndāvana. This is called tāṅdera caraṇa sevi. While serving the lotus feet of the Gosvāmīs, one should live in the association of devotees (bhakta-sane vāsa). This is the business of a devotee. A devotee should not aspire for material profit or lament for material loss. When Aṅgirā Ṛṣi and Nārada saw that Mahārāja Citraketu, an advanced devotee, had fallen in the darkness of ignorance and was lamenting for the material body of his son, by their causeless mercy they came to advise him so that he could be saved from this ignorance.

Another significant word is brahmaṇya. The Supreme Personality of Godhead is sometimes addressed by the prayer namo brahmaṇya-devāya, which offers obeisances unto the Lord because He is served by the devotees. Therefore this verse states, brahmaṇyo bhagavad-bhakto nāvāsāditum arhasi. This is the symptom of an advanced devotee. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. For a devotee-an advanced, self-realized soul-there is no cause for material jubilation or lamentation. He is always transcendental to conditional life.

TEXT 20

tadaiva te paraṁ jñānaṁ

dadāmi gṛham āgataḥ

jñātvānyābhiniveśaṁ te

putram eva dadāmy aham

SYNONYMS

tadā-then; eva-indeed; te-unto you; param-transcendental; jñānam-knowledge; dadāmi-I would have delivered; gṛham-to your home; āgataḥ-came; jñātvā-knowing; anya-abhiniveśam-absorption in something else (in material things); te-your; putram-a son; eva-only; dadāmi-gave; aham-I.

When I first came to your home, I could have given you the supreme transcendental knowledge, but when I saw that your mind was absorbed in material things, I gave you only a son, who caused you jubilation and lamentation.

TEXTS 21–23

adhunā putriṇāṁ tāpo

bhavataivānubhūyate

evaṁ dārā gṛhā rāyo

vividhaiśvarya-sampadaḥ

śabdādayaś ca viṣayāś

calā rājya-vibhūtayaḥ

mahī rājyaṁ balaṁ koṣo

bhṛtyāmātya-suhṛj-janāḥ

sarve 'pi śūraseneme

śoka-moha-bhayārtidāḥ

gandharva-nagara-prakhyāḥ

svapna-māyā-manorathāḥ

SYNONYMS

adhunā-at the present moment; putriṇām-of persons who have children; tāpaḥ-the tribulation; bhavatā-by you; eva-indeed; anubhūyate-is experienced; evam-in this way; dārāḥ-good wife; gṛhāḥ-residence; rāyaḥ-riches; vividha-various; aiśvarya-opulences; sampadaḥ-prosperities; śabda-ādayaḥ-sound and so on; ca-and; viṣayāḥ-the objects of sense gratification; calāḥ-temporary; rājya-of the kingdom; vibhūtayaḥ-opulences; mahī-land; rājyam-kingdom; balam-strength; koṣaḥ-treasury; bhṛtya-servants; amātya-ministers; suhṛt-janāḥ-allies; sarve-all; api-indeed; śūrasena-O King of Śūrasena; ime-these; śoka-of lamentation; moha-of illusion; bhaya-of fear; arti-and distress; dāḥ-givers; gandharva-nagara-prakhyāḥ-headed by the illusory sight of a gandharva-nagara, a big palace within the forest; svapna-dreams; māyā-illusions; manorathāḥ-and concoctions of the mind.

My dear King, now you are actually experiencing the misery of a person who has sons and daughters. O King, owner of the state of Śūrasena, one's wife, his house, the opulence of his kingdom, and his various other opulences and objects of sense perception are all the same in that they are temporary. One's kingdom, military power, treasury, servants, ministers, friends and relatives are all causes of fear, illusion, lamentation and distress. They are like a gandharva-nagara, a nonexistent palace that one imagines to exist in the forest. Because they are impermanent, they are no better than illusions, dreams and mental concoctions.

This verse describes the entanglement of material existence. In material existence, the living entity possesses many things-the material body, children, wife and so on (dehāpatya-kalatrādiṣu). One may think that these will give him protection, but that is impossible. In spite of all these possessions, the spirit soul has to give up his present situation and accept another. The next situation may be unfavorable, but even if it is favorable, one must give it up and again accept another body. In this way, one's tribulation in material existence continues. A sane man should he perfectly aware that these things will never be able to give him happiness. One must be situated in his spiritual identity and eternally serve the Supreme Personality of Godhead as a devotee. Aṅgirā Ṛṣi and Nārada Muni gave this instruction to Mahārāja Citraketu.

TEXT 24

dṛśyamānā vinārthena

na dṛśyante manobhavāḥ

karmabhir dhyāyato nānā-

karmāṇi manaso 'bhavan

SYNONYMS

dṛśyamānāḥ-being perceived; vinā-without; arthena-substance or reality; na-not; dṛśyante-are seen; manobhavāḥ-creations of mental concoction; karmabhiḥ-by fruitive activities; dhyāyataḥ-meditating upon; nānā-various; karmāṇi-fruitive activities; manasaḥ-from the mind; abhavan-appear.

These visible objects like wife, children and property are like dreams and mental concoctions. Actually what we see has no permanent existence. It is sometimes seen and sometimes not. Only because of our past actions do we create such mental concoctions, and because of these concoctions, we perform further activities.

Everything material is a mental concoction because it is sometimes visible and sometimes not. At night when we dream of tigers and snakes, they are not actually present, but we are afraid because we are affected by what we envision in our dreams. Everything material is like a dream because it actually has no permanent existence.

Śrīla Viśvanātha Cakravartī Ṭhākura writes as follows in his commentary: arthena vyāghra-sarpādinā vinaiva dṛśyamānāḥ svapnādi-bhaṅge sati na dṛśyante tad evaṁ dārādayo 'vāstava-vastu-bhūtāḥ svapnādayo 'vastu-bhūtāś ca sarve manobhavāḥ mano-vāsanā janyatvān manobhavāḥ. At night one dreams of tigers and snakes, and while dreaming he actually sees them, but as soon as the dream is broken they no longer exist. Similarly, the material world is a creation of our mental concoctions. We have come to this material world to enjoy material resources, and by mental concoction we discover many, many objects of enjoyment because our minds are absorbed in material things. This is why we receive various bodies. According to our mental concoctions we work in various ways, desiring various achievements, and by nature and the order of the Supreme Personality of Godhead (karmaṇā-daiva-netreṇa) we get the advantages we desire. Thus we become more and more involved with material concoctions. This is the reason for our suffering in the material world. By one kind of activity we create another, and they are all products of our mental concoctions.

TEXT 25

ayaṁ hi dehino deho

dravya-jñāna-kriyātmakaḥ

dehino vividha-kleśa-

santāpa-kṛd udāhṛtaḥ

SYNONYMS

ayam-this; hi-certainly; dehinaḥ-of the living entity; dehaḥ-body; dravya-jñāna-kriyā-ātmakaḥ-consisting of the material elements, the senses for acquiring knowledge, and the acting senses; dehinaḥ-of the living entity; vividha-various; kleśa-sufferings; santāpa-and of pains; kṛt-the cause; udāhṛtaḥ-is declared.

The living entity in the bodily conception of life is absorbed in the body, which is a combination of the physical elements, the five senses for gathering knowledge, and the five senses of action, along with the mind. Through the mind the living entity suffers three kinds of tribulations-adhibhautika, adhidaivika and adhyātmika. Therefore this body is a source of all miseries.

In the Fifth Canto (5.5.4), while instructing his sons, Ṛṣabhadeva said, asann api kleśada āsa dehaḥ: the body, although temporary, is the cause of all the miseries of material existence. As already discussed in the previous verse, the entire material creation is based on mental concoction. The mind sometimes induces us to think that if we purchase an automobile we can enjoy the physical elements, such as earth, water, air and fire, combined in forms of iron, plastic, petrol and so on. Working with the five material elements (pañca-bhūtas), as well as with our five knowledge-gathering senses like the eyes, ears and tongue and our five active senses like the hands and legs, we become involved in the material condition. Thus we are subjected to the tribulations known as adhyātmika, adhidaivika and adhibhautika. The mind is the center because the mind creates all these things. As soon as the material object is struck, however, the mind is affected, and we suffer. For example, with the material elements, the working senses and the knowledge-gathering senses we create a very nice car, and when the car is accidentally smashed in a collision, the mind suffers, and through the mind the living entity suffers.

The fact is that the living entity, while concocting with the mind, creates the material condition. Because matter is destructible, through the material condition the living entity suffers. Otherwise, the living entity is detached from all material conditions. When one comes to the Brahman platform, the platform of spiritual life, fully understanding that he is a spiritual soul (), he is no longer affected by lamentation or hankering. As the Lord says in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything." Elsewhere in Bhagavad-gītā (15.7) the Lord says:

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." The living entity is actually part and parcel of the Supreme Personality of Godhead and is unaffected by material conditions, but because the mind (manaḥ) is affected, the senses are affected, and the living entity struggles for existence within this material world.

TEXT 26

tasmāt svasthena manasā

vimṛśya gatim ātmanaḥ

dvaite dhruvārtha-viśrambhaṁ

tyajopaśamam āviśa

SYNONYMS

tasmāt-therefore; svasthena-with a careful; manasā-mind; vimṛśya-considering; gatim-real position; ātmanaḥ-of yourself; dvaite-in the duality; dhruva-as permanent; artha-object; viśrambham-belief; tyaja-give up; upaśamam-a peaceful condition; āviśa-take to.

Therefore, O King Citraketu, carefully consider the position of the ātmā. In other words, try to understand who you are-whether body, mind or soul. Consider where you have come from, where you are going after giving up this body, and why you are under the control of material lamentation. Try to understand your real position in this way, and then you will be able to give up your unnecessary attachment. You will also be able to give up the belief that this material world, or anything not directly in touch with service to Kṛṣṇa, is eternal. Thus you will obtain peace.

The Kṛṣṇa consciousness movement is factually endeavoring to bring human society to a sober condition. Because of a misdirected civilization, people are jumping in materialistic life like cats and dogs, performing all sorts of abominable, sinful actions and becoming increasingly entangled. The Kṛṣṇa consciousness movement includes self-realization because one is first directed by Lord Kṛṣṇa to understand that one is not the body but the owner of the body. When one understands this simple fact, he can direct himself toward the goal of life. Because people are not educated in terms of the goal of life, they are working like madmen and becoming more and more attached to the material atmosphere. The misguided man accepts the material condition as everlasting. One must give up his faith in material things and give up attachment for them. Then one will be sober and peaceful.

TEXT 27

śrī-nārada uvāca

etāṁ mantropaniṣadaṁ

pratīccha prayato mama

yāṁ dhārayan sapta-rātrād

draṣṭā saṅkarṣaṇaṁ vibhum

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; etām-this; mantra-upaniṣadam-Upaniṣad in the form of a mantra by which one can achieve the highest goal of life; pratīccha-accept; prayataḥ-with great attention (after finishing the funeral ceremony of your dead son); mama-from me; yām-which; dhārayan-accepting; sapta-rātrāt-after seven nights; draṣṭā-you will see; saṅkarṣaṇam-the Supreme Personality of Godhead, Saṅkarṣaṇa; vibhum-the Lord.

The great sage Nārada continued: My dear King, attentively receive from me a mantra, which is most auspicious. After accepting it from me, in seven nights you will be able to see the Lord face to face.

TEXT 28

yat-pāda-mūlam upasṛtya narendra pūrve

śarvādayo bhramam imaṁ dvitayaṁ visṛjya

sadyas tadīyam atulānadhikaṁ mahitvaṁ

prāpur bhavān api paraṁ na cirād upaiti

SYNONYMS

yat-pāda-mūlam-the lotus feet of whom (Lord Saṅkarṣaṇa); upasṛtya-obtaining shelter at; nara-indra-O King; pūrve-formerly; śarva-ādayaḥ-great demigods like Lord Mahādeva; bhramam-illusion; imam-this; dvitayam-consisting of duality; visṛjya-giving up; sadyaḥ-immediately; tadīyam-His; atula-unequaled; anadhikam-unsurpassed; mahitvam-glories; prāpuḥ-achieved; bhavān-yourself; api-also; param-the supreme abode; na-not; cirāt-after a long time; upaiti-will obtain.

My dear King, in former days Lord Śiva and other demigods took shelter of the lotus feet of Saṅkarṣaṇa. Thus they immediately got free from the illusion of duality and achieved unequaled and unsurpassed glories in spiritual life. You will very soon attain that very same position.

Thus end the Bhaktivedanta purports of the Sixth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Saints Nārada and Aṅgirā Instruct King Citraketu."

Chapter Sixteen

King Citraketu Meets the Supreme Lord

As related in this chapter, Citraketu was able to talk with his dead son and hear from him the truth of life. When Citraketu was appeased, the great sage Nārada gave him a mantra, and by chanting this mantra Citraketu found shelter at the lotus feet of Saṅkarṣaṇa.

The living entity is eternal. Thus he has neither birth nor death (na hanyate hanyamāne śarīre [Bg. 2.20]). According to the reactions of one's fruitive activities, one takes birth in various species of life among the birds, beasts, trees, human beings, demigods and so on, thus rotating through various bodies. For a certain period of time, one receives a particular type of body as a son or father in a false relationship. All our relationships in this material world with friends, relatives or enemies consist of duality, in which one feels happy and distressed on the basis of illusion. The living entity is actually a spiritual soul who is part and parcel of God and has nothing to do with relationships in the world of duality. Therefore Nārada Muni advised Citraketu not to lament for his so-called dead son.

After hearing instructions from their dead child, Citraketu and his wife could understand that all relationships in this material world are causes of misery. The queens who had administered poison to the son of Kṛtadyuti were very much ashamed. They atoned for the sinful act of killing a child and gave up their aspiration to have sons. Thereafter. Nārada Muni chanted prayers to Nārāyaṇa, who exists as catur-vyūha, and instructed Citraketu about the Supreme Lord, who creates, maintains and annihilates everything and who is the master of the material nature. After instructing King Citraketu in this way, he returned to Brahmaloka. These instructions about the Absolute Truth are called the mahā-vidyā. After being initiated by Nārada Muni, King Citraketu chanted the mahā-vidyā, and after one week he attained the presence of Lord Saṅkarṣaṇa, who was surrounded by the four Kumāras. The Lord was nicely dressed in bluish garments, with a helmet and ornaments of gold. His face appeared very happy. In the presence of Lord Saṅkarṣaṇa, Citraketu offered his obeisances and began to offer prayers.

In his prayers, Citraketu said that millions of universes rest in the pores of Saṅkarṣaṇa, who is limitless, having no beginning and end. The Lord is well known to the devotees for His eternity. The difference between worshiping the Lord and worshiping the demigods is that the worshiper of the Lord also becomes eternal, whereas whatever benedictions one can get from the demigods are impermanent. Unless one becomes a devotee, one cannot understand the Supreme Personality of Godhead.

After Citraketu finished his prayers, the unlimited Supreme Lord explained knowledge of Himself to Citraketu.

TEXT 1

śrī-bādarāyaṇir uvāca

atha deva-ṛṣī rājan

samparetaṁ nṛpātmajam

darśayitveti hovāca

jñātīnām anuśocatām

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-thus; deva-ṛṣiḥ-the great sage Nārada; rājan-O King; samparetam-dead; nṛpa-ātmajam-the son of the King; darśayitvā-making visible; iti-thus; ha-indeed; uvāca-explained; jñātīnām-to all the relatives; anuśocatām-who were lamenting.

Śrī Śukadeva Gosvāmī said: My dear King Parīkṣit, by his mystic power the great sage Nārada brought the dead son into the vision of all the lamenting relatives and then spoke as follows.

TEXT 2

śrī-nārada uvāca

jīvātman paśya bhadraṁ te

mātaraṁ pitaraṁ ca te

suhṛdo bāndhavās taptāḥ

śucā tvat-kṛtayā bhṛśam

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; jīva-ātman-O living entity; paśya-just see; bhadram-good fortune; te-unto you; mātaram-the mother; pitaram-the father; ca-and; te-of you; suhṛdaḥ-friends; bāndhavāḥ-relatives; taptāḥ-aggrieved; śucā-by lamentation; tvat-kṛtayā-because of you; bhṛśam-very greatly.

Śrī Nārada Muni said: O living entity, all good fortune unto you. Just see your father and mother. All your friends and relatives are overwhelmed with grief because of your passing away.

TEXT 3

kalevaraṁ svam āviśya

śeṣam āyuḥ suhṛd-vṛtaḥ

bhuṅkṣva bhogān pitṛ-prattān

adhitiṣṭha nṛpāsanam

SYNONYMS

kalevaram-body; svam-your own; āviśya-entering; śeṣam-the balance; āyuḥ-duration of life; suhṛt-vṛtaḥ-surrounded by your friends and relatives; bhuṅkṣva-just enjoy; bhogān-all enjoyable opulences; pitṛ-by your father; prattān-awarded; adhitiṣṭha-accept; nṛpa-āsanam-the throne of the king.

Because you died untimely, the balance of your lifetime still remains. Therefore you may reenter your body and enjoy the remainder of your life, surrounded by your friends and relatives. Accept the royal throne and all the opulences given by your father.

TEXT 4

jīva uvāca

kasmiñ janmany amī mahyaṁ

pitaro mātaro 'bhavan

karmabhir bhrāmyamāṇasya

deva-tiryaṅ-nṛ-yoniṣu

SYNONYMS

jīvaḥ uvāca-the living entity said; kasmin-in which; janmani-birth; amī-all those; mahyam-to me; pitaraḥ-fathers; mātaraḥ-mothers; abhavan-were; karmabhiḥ-by the results of fruitive action; bhrāmyamāṇasya-who am wandering; deva-tiryak-of the demigods and the lower animals; nṛ-and of the human species; yoniṣu-in the wombs.

By the mystic power of Nārada Muni, the living entity reentered his dead body for a short time and spoke in reply to Nārada Muni's request. He said: According to the results of my fruitive activities, I, the living being, transmigrate from one body to another, sometimes going to the species of the demigods, sometimes to the species of lower animals, sometimes among the vegetables, and sometimes to the human species. Therefore, in which birth were these my mother and father? No one is actually my mother and father. How can I accept these two people as my parents?

Here it is made clear that the living being enters a material body that is like a machine created by the five gross elements of material nature (earth, water, fire, air and sky) and the three subtle elements (mind, intelligence and ego). As confirmed in Bhagavad-gītā, there are two separate identities, called the inferior and superior natures, which both belong to the Supreme Personality of Godhead. According to the results of a living entity's fruitive actions, he is forced to enter the material elements in different types of bodies.

This time the living entity was supposed to have been the son of Mahārāja Citraketu and Queen Kṛtadyuti because according to the laws of nature he had entered a body made by the King and Queen. Actually, however, he was not their son. The living entity is the son of the Supreme Personality of Godhead, and because he wants to enjoy this material world, the Supreme Lord gives him a chance to enter various bodies. The living entity has no true relationship with the material body he gets from his material father and mother. He is part and parcel of the Supreme Lord, but he is allowed to go through different bodies. The body created by the so-called father and mother actually has nothing to do with its so-called creators. Therefore the living entity flatly denied that Mahārāja Citraketu and his wife were his father and mother.

TEXT 5

bandhu-jñāty-ari-madhyastha-

mitrodāsīna-vidviṣaḥ

sarva eva hi sarveṣāṁ

bhavanti kramaśo mithaḥ

SYNONYMS

bandhu-friends; jñāti-family members; ari-enemies; madhyastha-neutrals; mitra-well-wishers; udāsīna-indifferent; vidviṣaḥ-or envious persons; sarve-all; eva-indeed; hi-certainly; sarveṣām-of all; bhavanti-become; kramaśaḥ-gradually; mithaḥ-of one another.

In this material world, which advances like a river that carries away the living entity, all people become friends, relatives and enemies in due course of time. They also act neutrally, they mediate, they despise one another, and they act in many other relationships. Nonetheless, despite these various transactions, no one is permanently related.

It is our practical experience in this material world that the same person who is one's friend today becomes one's enemy tomorrow. Our relationships as friends or enemies, family men or outsiders, are actually the results of our different dealings. Citraketu Mahārāja was lamenting for his son, who was now dead, but he could have considered the situation otherwise. "This living entity," he could have thought, "was my enemy in my last life, and now, having appeared as my son, he is prematurely leaving just to give me pain and agony." Why should he not consider his dead son his former enemy and instead of lamenting be jubilant because of an enemy's death? As stated in Bhagavad-gītā (3.27), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ: factually everything is happening because of our association with the modes of material nature. Therefore one who is my friend today in association with the mode of goodness may be my enemy tomorrow in association with the modes of passion and ignorance. As the modes of material nature work, in illusion we accept others as friends, enemies, sons or fathers in terms of the reactions of different dealings under different conditions.

TEXT 6

yathā vastūni paṇyāni

hemādīni tatas tataḥ

paryaṭanti nareṣv evaṁ

jīvo yoniṣu kartṛṣu

SYNONYMS

yathā-just as; vastūni-commodities; paṇyāni-meant for trading; hema-ādīni-such as gold; tataḥ tataḥ-from here to there; paryaṭanti-move about; nareṣu-among men; evam-in this way; jīvaḥ-the living entity; yoniṣu-in different species of life; kartṛṣu-in different material fathers.

Just as gold and other commodities are continually transferred from one place to another in due course of purchase and sale, so the living entity, as a result of his fruitive activities, wanders throughout the entire universe, being injected into various bodies in different species of life by one kind of father after another.

It has already been explained that Citraketu's son was his enemy in a past life and had now appeared as his son just to give him more severe pain. Indeed, the untimely death of the son caused severe lamentation for the father. One may put forward the argument, "If the King's son was his enemy, how could the King have so much affection for him?" In answer, the example is given that when someone's wealth falls into the bands of his enemy, the money becomes the enemy's friend. Then the enemy can use it for his own purposes. Indeed, he can even use it to harm its previous owner. Therefore the money belongs neither to the one party nor to the other. The money is always money, but in different situations it can be used as an enemy or a friend.

As explained in Bhagavad-gītā, it is not by any father or mother that the living entity is given his birth. The living entity is a completely separate identity from the so-called father and mother. By the laws of nature, the living entity is forced to enter the semen of a father and be injected into the womb of the mother. He is not in control of selecting what kind of father he will accept. prakṛteḥ kriyamāṇāni: the laws of nature force him to go to different fathers and mothers, just like a consumer commodity that is purchased and sold. Therefore the so-called relationship of father and son is an arrangement of prakṛti, or nature. It has no meaning, and therefore it is called illusion.

The same living entity sometimes takes shelter of an animal father and mother and sometimes a human father and mother. Sometimes he accepts a father and mother among the birds, and sometimes he accepts a demigod father and mother. Śrī Caitanya Mahāprabhu therefore says:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

Harassed life after life by the laws of nature, the living entity wanders throughout the entire universe in different planets and different species of life. Somehow or other, if he is fortunate enough, he comes in touch with a devotee who reforms his entire life. Then the living entity goes back home, back to Godhead. Therefore it is said:

janame janame sabe pitā mātā pāya
kṛṣṇa guru nahi mile baja hari ei

In the transmigration of the soul through different bodies, everyone, in every form of life-be it human, animal, tree or demigod-gets a father and mother. This is not very difficult. The difficulty is to obtain a bona fide spiritual master and Kṛṣṇa. Therefore the duty of a human being is to capture the opportunity to come in touch with Kṛṣṇa's representative, the bona fide spiritual master. Under the guidance of the spiritual master, the spiritual father, one can return home, back to Godhead.

TEXT 7

nityasyārthasya sambandho

hy anityo dṛśyate nṛṣu

yāvad yasya hi sambandho

mamatvaṁ tāvad eva hi

SYNONYMS

nityasya-of the eternal; arthasya-thing; sambandhaḥ-relationship; hi-indeed; anityaḥ-temporary; dṛśyate-is seen; nṛṣu-in human society; yāvat-as long as; yasya-of whom; hi-indeed; sambandhaḥ-relationship; mamatvam-ownership; tāvat-that long; eva-indeed; hi-certainly.

A few living entities are born in the human species, and others are born as animals. Although both are living entities, their relationships are impermanent. An animal may remain in the custody of a human being for some time, and then the same animal may be transferred to the possession of other human beings. As soon as the animal goes away, the former proprietor no longer has a sense of ownership. As long as the animal is in his possession he certainly has an affinity for it, but as soon as the animal is sold, the affinity is lost.

Aside from the fact that the soul transmigrates from one body to another, even in this life the relationships between living entities are impermanent, as exemplified in this verse. The son of Citraketu was named Harṣaśoka, or "jubilation and lamentation." The living entity is certainly eternal, but because he is covered by a temporary dress, the body, his eternity is not observed. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā: [Bg. 2.13] "The embodied soul continually passes, in this body, from boyhood to youth to old age." Thus the bodily dress is impermanent. The living entity, however, is permanent. As an animal is transferred from one owner to another, the living entity who was the son of Citraketu lived as his son for some time, but as soon as he was transferred to another body, the affectionate relationship was broken. As stated in the example given in the previous verse, when one has a commodity in his hands he considers it his, but as soon as it is transferred it becomes someone else's commodity. Then one no longer has a relationship with it; he has no affection for it, nor does he lament for it.

TEXT 8

evaṁ yoni-gato jīvaḥ

sa nityo nirahaṅkṛtaḥ

yāvad yatropalabhyeta

tāvat svatvaṁ hi tasya tat

SYNONYMS

evam-thus; yoni-gataḥ-being within a specific species of life; jīvaḥ-the living entity; saḥ-he; nityaḥ-eternal; nirahaṅkṛtaḥ-without identification with the body; yāvat-as long as; yatra-where; upalabhyeta-he may be found; tāvat-that long; svatvam-the concept of self; hi-indeed; tasya-of him; tat-that.

Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activities, he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation.

When the living entity lives within the material body, he falsely thinks that he is the body, although actually he is not. His relationship with his body and his so-called father and mother are false, illusory conceptions. These illusions continue as long as one is not enlightened about the situation of the living entity.

TEXT 9

eṣa nityo 'vyayaḥ sūkṣma

eṣa sarvāśrayaḥ svadṛk

ātmamāyā-guṇair viśvam

ātmānaṁ sṛjate prabhuḥ

SYNONYMS

eṣaḥ-this living entity; nityaḥ-eternal; avyayaḥ-imperishable; sūkṣmaḥ-very, very fine (not seen by the material eyes); eṣaḥ-this living entity; sarva-āśrayaḥ-the cause of different types of bodies; sva-dṛk-self-effulgent; ātma-māyā-guṇaiḥ-by the Supreme Personality of Godhead's modes of material nature; viśvam-this material world; ātmānam-himself; sṛjate-appears; prabhuḥ-the master.

The living entity is eternal and imperishable because he actually has no beginning and no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not belong to the bodily category. The living being is so sublime that he is equal in quality to the Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the external energy, and thus he creates various bodies for himself according to his different desires.

In this verse the philosophy of acintya-bhedābheda-simultaneous oneness and difference-is described. The living entity is eternal (nitya) like the Supreme Personality of Godhead, but the difference is that the Supreme Lord is the greatest, no one being equal to or greater than Him, whereas the living entity is sūkṣma, or extremely small. The śāstra describes that the magnitude of the living entity is one ten-thousandth the size of the tip of a hair. The Supreme Lord is all-pervading (aṇḍāntara-stha-paramāṇu-cayāntara-stham). Relatively, if the living entity is accepted as the smallest, there should naturally be inquiry about the greatest. The greatest is the Supreme Personality of Godhead, and the smallest is the living entity.

Another peculiar characteristic of the jīva is that he becomes covered by māyā. Ātmamāyā-guṇaiḥ: he is prone to being covered by the Supreme Lord's illusory energy. The living entity is responsible for his conditional life in the material world, and therefore he is described as prabhu ("the master"). If he likes he can come to this material world, and if he likes he can return home, back to Godhead. Because he wanted to enjoy this material world, the Supreme Personality of Godhead gave him a material body through the agency of the material energy. As the Lord Himself says in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Supreme Lord gives the living entity a chance to enjoy in this material world as he desires, but He openly expresses His own desire that the living entity give up all material aspirations, fully surrender unto Him and return home, back to Godhead.

The living entity is the smallest (sūkṣma). Jīva Gosvāmī says in this connection that the living entity within the body is extremely difficult for materialistic scientists to find, although we understand from authorities that the living entity is within the body. The body is different from the living entity.

TEXT 10

na hy asyāsti priyaḥ kaścin

nāpriyaḥ svaḥ paro 'pi vā

ekaḥ sarva-dhiyāṁ draṣṭā

kartṝṇāṁ guṇa-doṣayoḥ

SYNONYMS

na-not; hi-indeed; asya-to the living entity; asti-there is; priyaḥ-dear; kaścit-someone; na-not; apriyaḥ-not dear; svaḥ-own; paraḥ-other; api-also; vā-or; ekaḥ-the one; sarva-dhiyām-of the varieties of intelligence; draṣṭā-the seer; kartṝṇām-of the performers; guṇa-doṣayoḥ-of right and wrong activities.

For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies, well-wishers or mischief-mongers. He is only an observer, a witness, of the different qualities of men.

As explained in the previous verse, the living entity has the same qualities as the Supreme Personality of Godhead, but he has them in minute quantities because he is a small particle (sūkṣma) whereas the Supreme Lord is all-pervading and great. For the Supreme Lord there are no friends, enemies or relatives, for He is completely free from all the disqualifications of ignorance that characterize the conditioned souls. On the other hand, He is extremely kind and favorable to His devotees, and He is not at all satisfied with persons who are envious of His devotees. As the Lord Himself confirms in Bhagavad-gītā (9.29):

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." The Supreme Lord has no enemy or friend, but He is inclined toward a devotee who always engages in His devotional service. Similarly, elsewhere in the Gītā (16.19) the Lord says:

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." The Lord is extremely antagonistic toward those who are envious of His devotees. To protect His devotees, the Lord sometimes has to kill their enemies. For example, to protect Prahlāda Mahārāja, the Lord had to kill his enemy Hiraṇyakaśipu, although Hiraṇyakaśipu attained salvation because of being killed by the Lord. Since the Lord is the witness of everyone's activities, He witnesses the actions of the enemies of His devotees, and He is inclined to punish them. In other cases, however, He simply witnesses what the living entities do and gives the results of one's sinful or pious actions.

TEXT 11

nādatta ātmā hi guṇaṁ

na doṣaṁ na kriyā-phalam

udāsīnavad āsīnaḥ

parāvara-dṛg īśvaraḥ

SYNONYMS

na-not; ādatte-accepts; ātmā-the Supreme Lord; hi-indeed; guṇam-happiness; na-not; doṣam-unhappiness; na-nor; kriyā-phalam-the result of any fruitive activity; udāsīna-vat-exactly like a neutral man; āsīnaḥ-sitting (in the core of the heart); para-avara-dṛk-seeing the cause and effect; īśvaraḥ-the Supreme Lord.

The Supreme Lord [ātmā], the creator of cause and effect, does not accept the happiness and distress that result from fruitive actions. He is completely independent of having to accept a material body, and because He has no material body, He is always neutral. The living entities, being part and parcel of the Lord, possess His qualities in a minute quantity. Therefore one should not be affected by lamentation.

The conditioned soul has friends and enemies. He is affected by the good qualities and the faults of his position. The Supreme Lord, however, is always transcendental. Because He is the īśvara, the supreme controller, He is not affected by duality. It may therefore be said that He sits in the core of everyone's heart as the neutral witness of the causes and effects of one's activities, good and bad. We should also understand that udāsīna, neutral, does not mean that He takes no action. Rather, it means that He is not personally affected. For example, a court judge is neutral when two opposing parties appear before him, but he still takes action as the case warrants. To become completely neutral, indifferent, to material activities, we should simply seek shelter at the lotus feet of the supreme neutral person.

Mahārāja Citraketu was advised that remaining neutral in such trying circumstances as the death of one's son is impossible. Nevertheless, since the Lord knows how to adjust everything, the best course is to depend upon Him and do one's duty in devotional service to the Lord. In all circumstances, one should be undisturbed by duality. As stated in Bhagavad-gītā (2.47):

karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo 'stv akarmaṇi

"You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty." One should execute one's devotional duty, and for the results of one's actions one should depend upon the Supreme Personality of Godhead.

TEXT 12

śrī-bādarāyaṇir uvāca

ity udīrya gato jīvo

jñātayas tasya te tadā

vismitā mumucuḥ śokaṁ

chittvātma-sneha-śṛṅkhalām

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-in this way; udīrya-speaking; gataḥ-went; jīvaḥ-the living entity (who had appeared as the son of Mahārāja Citraketu); jñātayaḥ-the relatives and family members; tasya-of him; te-they; tadā-at that time; vismitāḥ-being astonished; mumucuḥ-gave up; śokam-lamentation; chittvā-cutting off; ātma-sneha-of affection due to a relationship; śṛṅkhalām-the iron shackles.

Śrī Śukadeva Gosvāmī continued: When the conditioned soul [jīva] in the form of Mahārāja Citraketu's son had spoken in this way and then left, Citraketu and the other relatives of the dead son were all astonished. Thus they cut off the shackles of their affection, which was due to their relationship with him, and gave up their lamentation.

TEXT 13

nirhṛtya jñātayo jñāter

dehaṁ kṛtvocitāḥ kriyāḥ

tatyajur dustyajaṁ snehaṁ

śoka-moha-bhayārtidam

SYNONYMS

nirhṛtya-removing; jñātayaḥ-King Citraketu and all the other relatives; jñāteḥ-of the son; deham-the body; kṛtvā-performing; ucitāḥ-suitable; kriyāḥ-activities; tatyajuḥ-gave up; dustyajam-very difficult to give up; sneham-affection; śoka-lamentation; moha-illusion; bhaya-fear; arti-and distress; dam-giving.

After the relatives had discharged their duties by performing the proper funeral ceremonies and burning the dead child's body, they gave up the affection that leads to illusion, lamentation, fear and pain. Such affection is undoubtedly difficult to give up, but they gave it up very easily.

TEXT 14

bāla-ghnyo vrīḍitās tatra

bāla-hatyā-hata-prabhāḥ

bāla-hatyā-vrataṁ cerur

brāhmaṇair yan nirūpitam

yamunāyāṁ mahārāja

smarantyo dvija-bhāṣitam

SYNONYMS

bāla-ghnyaḥ-the killers of the child; vrīḍitāḥ-being very much ashamed; tatra-there; bāla-hatyā-because of killing the child; hata-having lost; prabhāḥ-all bodily luster; bāla-hatyā-vratam-the atonement fur killing the child; ceruḥ-executed; brāhmaṇaiḥ-by the priests; yat-which; nirūpitam-described; yamunāyām-at the River Yamunā; mahā-rāja-O King Parīkṣit; smarantyaḥ-remembering; dvija-bhāṣitam-the statement given by the brāhmaṇa.

Queen Kṛtyadyuti's co-wives, who had poisoned the child, were very much ashamed, and they lost all their bodily luster. While lamenting, O King, they remembered the instructions of Aṅgirā and gave up their ambition to bear children. Following the directions of the brāhmaṇas, they went to the bank of the Yamunā, where they bathed and atoned for their sinful activities.

In this verse the word bāla-hatyā-hata-prabhāḥ is to be particularly noted. The practice of killing children has existed in human society for a long time-since time immemorial-but in the days of yore it was very rarely performed. At the present moment, however, in this age of Kali, abortion-killing of the child within the womb-has become very common, and sometimes a child is even killed after birth. If a woman performs such an abominable act, she gradually loses all her bodily luster (bāla-hatyā-hata-prabhāḥ). It is also to be noted that the ladies who had committed the sinful act of administering poison to the child were very much ashamed, and according to the directions of the brāhmaṇas, they had to undergo atonement for killing the child. Any woman who has ever performed such an infamously sinful act must atone for it, but no one now is doing that. Under the circumstances, the women responsible must suffer in this life and the next. Those who are sincere souls, after hearing this incident, should refrain from such child-killing and should atone for their sinful activities by taking to Kṛṣṇa consciousness very seriously. If one chants the Hare Kṛṣṇa mahā-mantra without offenses, all of one's sinful actions are surely atoned for immediately, but one should not commit such deeds again, for that is an offense.

TEXT 15

sa itthaṁ pratibuddhātmā

citraketur dvijoktibhiḥ

gṛhāndha-kūpān niṣkrāntaḥ

saraḥ-paṅkād iva dvipaḥ

SYNONYMS

saḥ-he; ittham-in this way; pratibuddha-ātmā-being fully aware of spiritual knowledge; citraketuḥ-King Citraketu; dvija-uktibhiḥ-by the instructions of the perfect brāhmaṇas (Aṅgirā and Nārada Muni); gṛha-andha-kūpāt-from the dark well of family life; niṣkrāntaḥ-came out; saraḥ-of a lake or reservoir of water; paṅkāt-from the mud; iva-like; dvipaḥ-an elephant.

Thus enlightened by the instructions of the brāhmaṇas Aṅgirā and Nārada, King Citraketu became fully aware of spiritual knowledge. As an elephant becomes free from a muddy reservoir of water, King Citraketu came out of the dark well of family life.

TEXT 16

kālindyāṁ vidhivat snātvā

kṛta-puṇya-jala-kriyaḥ

maunena saṁyata-prāṇo

brahma-putrāv avandata

SYNONYMS

kālindyām-in the River Yamunā; vidhi-vat-according to prescribed regulations; snātvā-bathing; kṛta-performing; puṇya-pious; jala-kriyaḥ-oblations by offering water; maunena-with gravity; saṁyata-prāṇaḥ-controlling the mind and senses; brahma-putrau-unto the two sons of Lord Brahmā (Aṅgirā and Nārada); avandata-offered his prayers and obeisances.

The King bathed in the water of the Yamunā, and according to prescribed duties, he offered oblations of water to the forefathers and demigods. Very gravely controlling his senses and mind, he then offered his respects and obeisances to the sons of Lord Brahmā [Aṅgirā and Nārada].

TEXT 17

atha tasmai prapannāya

bhaktāya prayatātmane

bhagavān nāradaḥ prīto

vidyām etām uvāca ha

SYNONYMS

atha-thereafter; tasmai-unto him; prapannāya-who was surrendered; bhaktāya-being a devotee; prayata-ātmane-who was self-controlled; bhagavān-the most powerful; nāradaḥ-Nārada; prītaḥ-being very pleased; vidyām-transcendental knowledge; etām-this; uvāca-spoke; ha-indeed.

Thereafter, being very much pleased with Citraketu, who was a self-controlled devotee and surrendered soul, Nārada, the most powerful sage, spoke to him the following transcendental instructions.

TEXTS 18–19

oṁ namas tubhyaṁ bhagavate

vāsudevāya dhīmahi

pradyumnāyāniruddhāya

namaḥ saṅkarṣaṇāya ca

namo vijñāna-mātrāya

paramānanda-mūrtaye

ātmārāmāya śāntāya

nivṛtta-dvaita-dṛṣṭaye

SYNONYMS

oṁ-O my Lord; namaḥ-obeisances; tubhyam-unto You; bhagavate-the Supreme Personality of Godhead; vāsudevāya-Kṛṣṇa, the son of Vasudeva; dhīmahi-let me meditate upon; pradyumnāya-unto Pradyumna; aniruddhāya-unto Aniruddha; namaḥ-respectful obeisances; saṅkarṣaṇāya-unto Lord Saṅkarṣaṇa; ca-also; namaḥ-all obeisances; vijñāna-mātrāya-unto the form full of knowledge; parama-ānanda-mūrtaye-full of transcendental bliss; ātma-ārāmāya-unto the Lord, who is self-sufficient; śāntāya-and free from disturbances; nivṛtta-dvaita-dṛṣṭaye-whose vision turns away from duality, or who is one without a second.

[Nārada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the oṁkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Saṅkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

In Bhagavad-gītā Kṛṣṇa says that He is praṇavaḥ sama-vedeṣu, the syllable oṁ in the Vedic mantras. In transcendental knowledge, the Lord is addressed as praṇava, oṁkāra, which is a symbolic representation of the Lord in sound. Oṁ namo bhagavate vāsudevāya. Vāsudeva, who is an expansion of Nārāyaṇa, expands Himself as Pradyumna, Aniruddha and Saṅkarṣaṇa. From Saṅkarṣaṇa comes a second Nārāyaṇa expansion, and from this Nārāyaṇa come further expansions of Vāsudeva, Pradyumna, Saṅkarṣaṇa and Aniruddha. The Saṅkarṣaṇa in this group is the original cause of the three puruṣas, namely Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Kṣīrodakaśāyī Viṣṇu is situated in every universe in a special planet called Śvetadvīpa. This is confirmed in the Brahma-saṁhitā: aṇḍāntara-stha. The word aṇḍa means this universe. Within this universe is a planet called Śvetadvīpa, where Kṣīrodakaśāyī Viṣṇu is situated. From Him come all the incarnations within this universe.

As confirmed in the Brahma-saṁhitā, all these forms of the Supreme Personality of Godhead are advaita, nondifferent, and they are also acyuta, infallible; they do not fall down like the conditioned souls. The ordinary living entity is prone to falling into the clutches of māyā, but the Supreme Lord in His different incarnations and forms is acyuta, infallible. Therefore His body is different from the material body possessed by the conditioned soul.

The word mātrā is explained in the Medinī dictionary as follows: mātrā karṇa-vibhūṣāyāṁ vitte māne paricchade. The word mātrā, in its different imports, is used to indicate the decoration of the ear, possession, respect, and the possession of a covering. As stated in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." In the conditioned state of life, the body is used as our dress, and as one needs different dresses during the summer and winter, we conditioned souls are changing bodies according to our desires. However, because the body of the Supreme Lord is full of knowledge, it needs no covering. The idea that Kṛṣṇa's body is like ours-in other words, that His body and soul are different-is a misunderstanding. There are no such differences for Kṛṣṇa, because His body is full of knowledge. Here we receive material bodies because of a lack of knowledge, but because Kṛṣṇa, Vāsudeva, is full of knowledge, there is no difference between His body and His soul. Kṛṣṇa remembers what He said forty million years ago to the sun-god, but an ordinary being cannot remember what he said the day before yesterday. This is the difference between Kṛṣṇa's body and our body. Therefore the Lord is addressed as vijñāna-mātrāya paramānanda-mūrtaye.

Because the Lord's body is full of knowledge, He always enjoys transcendental bliss. Indeed, His very form is paramānanda. This is confirmed in the Vedānta-sūtra: ānandamayo'bhyāsāt. By nature the Lord is ānandamaya. Whenever we see Kṛṣṇa, He is always full of ānanda in all circumstances. No one can make Him morose. Ātmārāmāya: He does not need to search for external enjoyment, because He is self-sufficient. Śāntāya: He has no anxiety. One who has to seek pleasure from other sources is always full of anxiety. Karmīs, jñānīs and yogīs are full of anxiety because they want something, but a devotee does not want anything; he is simply satisfied in the service of the Lord, who is fully blissful.

Nivṛtta-dvaita-dṛṣṭaye: in our conditioned life our bodies have different parts, but although Kṛṣṇa apparently has different bodily parts, no part of His body is different from any other part. Kṛṣṇa can see with His eyes, and Kṛṣṇa can see without His eyes. Therefore in the Śvetāśvatara Upaniṣad it is said, paśyaty acakṣuḥ. He can see with His hands and legs. He does not need a particular bodily part to perform a particular action. Aṅgāni yasya sakalendriya-vṛttimanti: He can do anything He desires with any part of His body, and therefore He is called almighty.

TEXT 20

ātmānandānubhūtyaiva

nyasta-śakty-ūrmaye namaḥ

hṛṣīkeśāya mahate

namas te 'nanta-mūrtaye

SYNONYMS

ātma-ānanda-of Your personal bliss; anubhūtyā-by perception; eva-certainly; nyasta-given up; śakti-ūrmaye-the waves of material nature; namaḥ-respectful obeisances; hṛṣīkeśāya-unto the supreme controller of the senses; mahate-unto the Supreme; namaḥ-respectful obeisances; te-unto You; ananta-unlimited; mūrtaye-whose expansions.

Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You.

This verse analytically differentiates the living entity from the Supreme Lord. The form of the Lord and the form of the conditioned soul are different because the Lord is always blissful whereas the conditioned soul is always under the threefold miseries of the material world. The Supreme Lord is sac-cid-ānanda-vigraha [Bs. 5.1]. He derives ānanda, bliss, from His own self. The Lord's body is transcendental, spiritual, but because the conditioned soul has a material body, he has many bodily and mental troubles. The conditioned soul is always perturbed by attachment and detachment, whereas the Supreme Lord is always free from such dualities. The Lord is the supreme master of all the senses, whereas the conditioned soul is controlled by the senses. The Lord is the greatest, whereas the living entity is the smallest. The living entity is conditioned by the waves of material nature, but the Supreme Lord is transcendental to all actions and reactions. The expansions of the Supreme Lord's body are innumerable (advaitam acyutam anādim ananta-rūpam [Bs 5.33]), but the conditioned soul is limited to only one form. From history we learn that a conditioned soul, by mystic power, can sometimes expand into eight forms, but the Lord's bodily expansions are unlimited. This means that the bodies of the Supreme Personality of Godhead have no beginning and no end, unlike the bodies of the living entities.

TEXT 21

vacasy uparate 'prāpya

ya eko manasā saha

anāma-rūpaś cin-mātraḥ

so 'vyān naḥ sad-asat-paraḥ

SYNONYMS

vacasi-when the words; uparate-cease; aprāpya-not achieving the goal; yaḥ-He who; ekaḥ-one without a second; manasā-the mind; saha-with; anāma-with no material name; rūpaḥ-or material form; cit-mātraḥ-totally spiritual; saḥ-He; avyāt-may kindly protect; naḥ-us; sat-asat-paraḥ-who is the cause of all causes (the supreme cause).

The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us.

The impersonal Brahman, which is the effulgence of the Lord, is described in this verse.

TEXT 22

yasminn idaṁ yataś cedaṁ

tiṣṭhaty apyeti jāyate

mṛṇmayeṣv iva mṛj-jātis

tasmai te brahmaṇe namaḥ

SYNONYMS

yasmin-in whom; idam-this (cosmic manifestation); yataḥ-from whom; ca-also; idam-this (cosmic manifestation); tiṣṭhati-stands; apyeti-dissolves; jāyate-is born; mṛt-mayeṣu-in things made of earth; iva-like; mṛt-jātiḥ-birth from earth; tasmai-unto Him; te-You; brahmaṇe-the supreme cause; namaḥ-respectful obeisances.

As pots made completely of earth are situated on earth after being created and are transformed into earth again when broken, this cosmic manifestation is caused by the Supreme Brahman, situated in the Supreme Brahman, and annihilated in the same Supreme Brahman. Therefore, since the Supreme Lord is the cause of Brahman, let us offer Him our respectful obeisances.

The Supreme Lord is the cause of the cosmic manifestation, He maintains it after creation, and after annihilation the Lord is the reservoir of everything.

TEXT 23

yan na spṛśanti na vidur

mano-buddhīndriyāsavaḥ

antar bahiś ca vitataṁ

vyomavat tan nato 'smy aham

SYNONYMS

yat-whom; na-not; spṛśanti-can touch; na-nor; viduḥ-can know; manaḥ-the mind; buddhi-the intelligence; indriya-the senses; asavaḥ-the life airs; antaḥ-within; bahiḥ-outside; ca-also; vitatam-expanded; vyoma-vat-like the sky; tat-unto Him; nataḥ-bowed; asmi-am; aham-I.

The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances.

TEXT 24

dehendriya-prāṇa-mano-dhiyo 'mī

yad-aṁśa-viddhāḥ pracaranti karmasu

naivānyadā lauham ivāprataptaṁ

sthāneṣu tad draṣṭrapadeśam eti

SYNONYMS

deha-the body; indriya-senses; prāṇa-life airs; manaḥ-mind; dhiyaḥ-and intelligence; amī-all those; yat-aṁśa-viddhāḥ-being influenced by rays of Brahman, or the Supreme Lord; pracaranti-they move; karmasu-in various activities; na-not; eva-indeed; anyadā-at other times; lauham-iron; iva-like; aprataptam-not heated (by fire); sthāneṣu-in those circumstances; tat-that; draṣṭṛ-apadeśam-the name of a subject matter; eti-achieves.

As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman.

Red-hot iron can burn, but it cannot burn the original fire. Therefore the consciousness of the small particle of Brahman is fully dependent on the power of the Supreme Brahman. In Bhagavad-gītā the Lord says, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me the conditioned soul receives memory, knowledge and forgetfulness." The power for activities comes from the Supreme Lord, and when the Lord withdraws this power, the conditioned soul no longer has energy with which to act through his various senses. The body includes five knowledge-acquiring senses, five active senses and the mind, but actually these are merely lumps of matter. For example, the brain is nothing but matter, but when electrified by the energy of the Supreme Personality of Godhead, the brain can act, just as iron can burn when made red-hot by the influence of fire. The brain can act while we are awake or even while we are dreaming, but when we are fast asleep or unconscious the brain is inactive. Since the brain is a lump of matter, it does not have independent power with which to act. It can act only when favored by the influence of the Supreme Personality of Godhead, who is Brahman or Parabrahman. This is the way to understand how the Supreme Brahman, Kṛṣṇa, is present everywhere, just as the sunshine is present because of the sun-god in the sun globe. The Supreme Lord is called Hṛṣīkeśa; He is the only conductor of the senses. Unless empowered by His energy, our senses cannot act. In other words, He is the only seer, the only worker, the only listener, and the only active principle or supreme controller.

TEXT 25

oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahā-vibhūti-pataye sakala-sātvata-parivṛḍha-nikara-kara-kamala-kuḍmalopalālita-caraṇāravinda-yugala parama-parameṣṭhin namas te.

SYNONYMS

oṁ-O Supreme Personality of Godhead; namaḥ-respectful obeisances; bhagavate-unto You, the Lord, who are full in six opulences; mahā-puruṣāya-the supreme enjoyer; mahā-anubhāvāya-the most perfect realized soul, or the Supersoul; mahā-vibhūti-pataye-the master of all mystic power; sakala-sātvata-parivṛḍha-of all the best devotees; nikara-of the multitude; kara-kamala-of the lotus hands; kuḍmala-by the buds; upalālita-served; caraṇa-aravinda-yugala-whose two lotus feet; parama-topmost; parame-ṣṭhin-who are situated in the spiritual planet; namaḥ te-respectful obeisances unto You.

O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in the Puruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

It is said that the Absolute Truth is one, but is manifested in different features as Brahman, Paramātmā and Bhagavān. The previous verses described the Brahman and Paramātmā features of the Absolute Truth. Now this prayer is offered in bhakti-yoga to the Absolute Supreme Person. The words used in this regard are sakala-sātvata-parivṛḍha. The word sātvata means "devotees," and sakala means "all together." The devotees, who also have lotus feet, serve the lotus feet of the Lord with their lotus hands. The devotees may sometimes not be competent to serve the lotus feet of the Lord, and therefore the Lord is addressed as parama-parameṣṭhin. He is the Supreme Person, yet He is very kind to the devotees. No one is competent to serve the Lord, but even if a devotee is not competent, the merciful Lord accepts the humble attempt of the devotee.

TEXT 26

śrī-śuka uvāca

bhaktāyaitāṁ prapannāya

vidyām ādiśya nāradaḥ

yayāv aṅgirasā sākaṁ

dhāma svāyambhuvaṁ prabho

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bhaktāya-unto the devotee; etām-this; prapannāya-unto one who fully surrendered; vidyām-transcendental knowledge; ādiśya-instructing; nāradaḥ-the great sage Nārada; yayau-left; aṅgirasā-the great saint Aṅgirā; sākam-with; dhāma-for the topmost planet; svāyambhuvam-belonging to Lord Brahmā; prabho-O King.

Śrī Śukadeva Gosvāmī continued: Nārada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. O King Parīkṣit, Nārada then left with the great sage Aṅgirā for the topmost planet, known as Brahmaloka.

When Aṅgirā had first come to visit King Citraketu, he did not bring Nārada with him. However, after the death of Citraketu's son, Aṅgirā brought Nārada to instruct King Citraketu about bhakti-yoga. The difference was that in the beginning Citraketu was not in a temperament of renunciation, but after the death of his son, when he was overwhelmed by his great plight, he was awakened to the platform of renunciation by instructions regarding the falsity of this material world and material possessions. It is only at this stage that bhakti-yoga can be instructed. As long as one is attached to material enjoyment, bhakti-yoga cannot be understood. This is confirmed in Bhagavad-gītā (2.44):

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place." As long as one is very much attached to material enjoyment, one cannot concentrate his mind on the subject matter of devotional service.

The Kṛṣṇa consciousness movement is progressing successfully in the Western countries at the present moment because the youth in the West have reached the stage of vairāgya, or renunciation. They are practically disgusted with material pleasure from material sources, and this has resulted in a population of hippies throughout the Western countries. Now if these young people are instructed about bhakti-yoga, Kṛṣṇa consciousness, the instructions will certainly be effective.

As soon as Citraketu understood the philosophy of vairāgya-vidyā, the knowledge of renunciation, he could understand the process of bhakti-yoga. In this regard Śrīla Sārvabhauma Bhaṭṭācārya has said, vairāgya-vidyā-nija-bhakti-yoga [Cc. Madya 6.254]. Vairāgya-vidyā and bhakti-yoga are parallel lines. One is essential for understanding the other. It is also said, bhaktiḥ pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). Advancement in devotional service, or Kṛṣṇa consciousness, is characterized by increasing renunciation of material enjoyment. Nārada Muni is the father of devotional service, and therefore, just to bestow causeless mercy upon King Citraketu, Aṅgirā brought Nārada Muni to instruct the King. These instructions were extremely effective. Anyone who follows in the footsteps of Nārada Muni is certainly a pure devotee.

TEXT 27

citraketus tu tāṁ vidyāṁ

yathā nārada-bhāṣitām

dhārayām āsa saptāham

ab-bhakṣaḥ susamāhitaḥ

SYNONYMS

citraketuḥ-King Citraketu; tu-indeed; tām-that; vidyām-transcendental knowledge; yathā-just as; nārada-bhāṣitām-instructed by the great sage Nārada; dhārayām āsa-chanted; sapta-aham-continuously for one week; ap-bhakṣaḥ-only drinking water; su-samāhitaḥ-with great attention and care.

Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Nārada Muni.

TEXT 28

tataḥ sa sapta-rātrānte

vidyayā dhāryamāṇayā

vidyādharādhipatyaṁ ca

lebhe 'pratihataṁ nṛpa

SYNONYMS

tataḥ-from this; saḥ-he; sapta-rātra-ante-at the end of seven nights; vidyayā-by the prayers; dhāryamāṇayā-being carefully practiced; vidyādhara-adhipatyam-mastership of the Vidyādharas (as an intermediate result); ca-also; lebhe-achieved; apratihatam-undeviated from the instructions of the spiritual master; nṛpa-O King Parīkṣit.

O King Parīkṣit, after only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyādharas as an intermediate product of his spiritual advancement in knowledge.

If a devotee, after being initiated, adheres rigidly to the instructions of the spiritual master, he is naturally endowed with the material opulences of vidyādhara-adhipatyam and similar posts as by-products. A devotee need not practice yoga, karma or jñāna to achieve a successful result. Devotional service alone is competent to award a devotee all material power. A pure devotee, however, is never attached to material power, although he gets it very easily without personal endeavor. Citraketu received this side benefit of his devotional service, which he rigidly performed in accordance with the instructions of Nārada.

TEXT 29

tataḥ katipayāhobhir

vidyayeddha-mano-gatiḥ

jagāma deva-devasya

śeṣasya caraṇāntikam

SYNONYMS

tataḥ-thereafter; katipaya-ahobhiḥ-within a few days; vidyayā-by the spiritual mantra; iddha-manaḥ-gatiḥ-the course of his mind being enlightened; jagāma-went; deva-devasya-of the master of all other lords or demigods; śeṣasya-Lord Śeṣa; caraṇa-antikam-to the shelter of the lotus feet.

Thereafter, within a very few days, by the influence of the mantra that Citraketu had practiced, his mind became increasingly enlightened in spiritual progress, and he attained shelter at the lotus feet of Anantadeva.

A devotee's ultimate achievement is to take shelter of the lotus feet of the Lord in any one of the planets in the spiritual sky. As a result of rigid execution of devotional service, a devotee receives all material opulences if these are required; otherwise, the devotee is not interested in material opulences, nor does the Supreme Lord award them. When a devotee is actually engaged in the devotional service of the Lord, his apparently material opulences are not material; they are all spiritual. For example, if a devotee spends money to construct a beautiful and costly temple, the construction is not material but spiritual (nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate). A devotee's mind is never diverted to the material side of the temple. The bricks, stone and wood used in the construction of the temple are spiritual, just as the Deity, although made of stone, is not stone but the Supreme Personality of Godhead Himself. The more one advances in spiritual consciousness, the more he can understand the elements of devotional service. Nothing in devotional service is material; everything is spiritual. Consequently a devotee is awarded so-called material opulence for spiritual advancement. This opulence is an aid to help the devotee advance toward the spiritual kingdom. Thus Mahārāja Citraketu remained in material opulence as a vidyādhara-pati, master of the Vidyādharas, and by executing devotional service he became perfect within a very few days and returned home, back to Godhead, taking shelter of the lotus feet of Lord Śeṣa, Ananta.

A karmī's material opulence and a devotee's material opulence are not on the same level. Śrīla Madhvācārya comments in this way:

anyāntaryāmiṇaṁ viṣṇum
upāsyānya-samīpagaḥ
bhaved yogyatayā tasya
padaṁ vā prāpnuyān naraḥ

By worshiping Lord Viṣṇu one can get whatever he desires, but a pure devotee never asks Lord Viṣṇu for any material profit. Instead he serves Lord Viṣṇu without material desires and is therefore ultimately transferred to the spiritual kingdom. In this regard, Śrīla Vīrarāghava Ācārya comments, yatheṣṭa-gatir ity arthaḥ: by worshiping Viṣṇu, a devotee can get whatever he likes. Mahārāja Citraketu wanted only to return home, back to Godhead, and therefore he achieved success in that way.

TEXT 30

mṛṇāla-gauraṁ śiti-vāsasaṁ sphurat-

kirīṭa-keyūra-kaṭitra-kaṅkaṇam

prasanna-vaktrāruṇa-locanaṁ vṛtaṁ

dadarśa siddheśvara-maṇḍalaiḥ prabhum

SYNONYMS

mṛṇāla-gauram-white like the fibers of a lotus; śiti-vāsasam-wearing garments of blue silk; sphurat-glittering; kirīṭa-helmet; keyūra-armlets; kaṭitra-belt; kaṅkaṇam-whose bangles; prasanna-vaktra-smiling face; aruṇa-locanam-having reddish eyes; vṛtam-surrounded; dadarśa-he saw; siddha-īśvara-maṇḍalaiḥ-by the most perfect devotees; prabhum-the Supreme Personality of Godhead.

Upon reaching the shelter of Lord Śeṣa, the Supreme Personality of Godhead, Citraketu saw that He was as white as the white fibers of a lotus flower. He was dressed in bluish garments and adorned with a brilliantly glittering helmet, armlets, belt and bangles. His face was smiling, and His eyes were reddish. He was surrounded by such exalted liberated persons as Sanat-kumāra.

TEXT 31

tad-darśana-dhvasta-samasta-kilbiṣaḥ

svasthāmalāntaḥkaraṇo 'bhyayān muniḥ

pravṛddha-bhaktyā praṇayāśru-locanaḥ

prahṛṣṭa-romānamad ādi-puruṣam

SYNONYMS

tat-darśana-by the sight of the Supreme Personality of Godhead; dhvasta-destroyed; samasta-kilbiṣaḥ-having all sins; svastha-healthy; amala-and pure; antaḥkaraṇaḥ-the core of whose heart; abhyayāt-approached face to face; muniḥ-the King, who was silent due to full mental satisfaction; pravṛddha-bhaktyā-with an attitude of increased devotional service; praṇaya-aśru-locanaḥ-with tears in his eyes because of love; prahṛṣṭa-roma-his hairs standing on end due to jubilation; anamat-offered respectful obeisances; ādi-puruṣam-unto the expansion of the original personality.

As soon as Mahārāja Citraketu saw the Supreme Lord, he was cleansed of all material contamination and situated in his original Kṛṣṇa consciousness, being completely purified. He became silent and grave, and because of love for the Lord, tears fell from his eyes, and his hairs stood on end. With great devotion and love, he offered his respectful obeisances unto the original Personality of Godhead.

The word tad-darśana-dhvasta-samasta-kilbiṣaḥ is very important in this verse. If one regularly sees the Supreme Personality of Godhead in the temple, one will gradually be disinfected of all material desires simply by visiting the temple and seeing the Deity. When one is freed from all the results of sinful activities, one will be purified, and with a healthy mind, completely cleansed, he will increasingly make progress in Kṛṣṇa consciousness.

TEXT 32

sa uttamaśloka-padābja-viṣṭaraṁ

premāśru-leśair upamehayan muhuḥ

premoparuddhākhila-varṇa-nirgamo

naivāśakat taṁ prasamīḍituṁ ciram

SYNONYMS

saḥ-he; uttamaśloka-of the Supreme Personality of Godhead; pada-abja-of the lotus feet; viṣṭaram-the resting place; prema-aśru-of tears of pure love; leśaiḥ-by drops; upamehayan-moistening; muhuḥ-again and again; prema-uparuddha-choked with love; akhila-all; varṇa-of the letters; nirgamaḥ-the coming out; na-not; eva-indeed; aśakat-was able; tam-unto Him; prasamīḍitum-to offer prayers; ciram-for a long time.

With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme Lord's lotus feet. Because his voice was choked in ecstasy, for a considerable time he was unable to utter any of the letters of the alphabet to offer the Lord suitable prayers.

All the letters of the alphabet and the words constructed by those letters are meant for offering prayers to the Supreme Personality of Godhead. Mahārāja Citraketu had the opportunity to offer prayers to the Lord by composing nice verses from the letters of the alphabet, but because of his ecstasy, for a considerable time he could not join those letters to offer prayers to the Lord. As stated in Śrīmad-Bhāgavatam (1.5.22):

idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad uttamaśloka-guṇānuvarṇanam

If one has scientific, philosophical, political, economic or any other abilities and wants perfection in his knowledge, he should offer prayers to the Supreme Personality of Godhead by composing first-class poetry or engaging his talents in the service of the Lord. Citraketu wanted to do this, but he was unable because of loving ecstasy. Therefore he had to wait for a considerable time before be could offer prayers.

TEXT 33

tataḥ samādhāya mano manīṣayā

babhāṣa etat pratilabdha-vāg asau

niyamya sarvendriya-bāhya-vartanaṁ

jagad-guruṁ sātvata-śāstra-vigraham

SYNONYMS

tataḥ-thereafter; samādhāya-controlling; manaḥ-the mind; manīṣayā-by his intelligence; babhāṣa-spoke; etat-this; pratilabdha-recovering; vāk-speech; asau-that one (King Citraketu); niyamya-controlling; sarva-indriya-of all the senses; bāhya-external; vartanam-the wandering; jagat-gurum-who is the spiritual master of everyone; sātvata-of devotional service; śāstra-of the holy scriptures; vigraham-the personified form.

Thereafter, by controlling his mind with his intelligence and thus restricting his senses from external engagements, he recovered suitable words with which to express his feelings. Thus he began offering prayers to the Lord, who is the personification of the holy scriptures [the sātvata-saṁhitās like the Brahma-saṁhitā and the Nārada-pañcarātra] and who is the spiritual master of all. He offered his prayers as follows.

One cannot offer prayers to the Lord with mundane words. One must become spiritually advanced by controlling the mind and senses. Then he can find suitable words to offer in prayers to the Lord. Quoting the following verse from the Padma Purāṇa, Śrīla Sanātana Gosvāmī forbids us to sing any song not sung by authorized devotees.

avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ

The words or songs of a person not fixed in Vaiṣṇava behavior, not strictly following the rules and regulations and chanting the Hare Kṛṣṇa mantra should not be accepted by pure devotees. The words sātvata-śāstra-vigraham indicate that the sac-cid-ānanda body of the Lord can never be accepted to be made of māyā. Devotees do not offer prayers to the Lord in an imaginary form. The existence of the Lord's form is supported by all Vedic literature.

TEXT 34

citraketur uvāca

ajita jitaḥ sama-matibhiḥ

sādhubhir bhavān jitātmabhir bhavatā

vijitās te 'pi ca bhajatām

akāmātmanāṁ ya ātmado 'ti-karuṇaḥ

SYNONYMS

citraketuḥ uvāca-King Citraketu said; ajita-O my unconquerable Lord; jitaḥ-conquered; sama-matibhiḥ-by persons who have conquered the mind; sādhubhiḥ-the devotees; bhavān-Your Lordship; jita-ātmabhiḥ-who have completely controlled the senses; bhavatā-by You; vijitāḥ-conquered; te-they; api-also; ca-and; bhajatām-to those who always engage in Your service; akāma-ātmanām-with no motives for material profit; yaḥ-who; ātma-daḥ-giving Yourself; ati-karuṇaḥ-extremely merciful.

Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by devotees who have control of the mind and senses. They can keep You under their control because You are causelessly merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You also have full control over Your devotees.

The Lord and the devotees both conquer. The Lord is conquered by the devotees, and the devotees are conquered by the Lord. Because of being conquered by one another, they both derive transcendental bliss from their relationship. The highest perfection of this mutual conquering is exhibited by Kṛṣṇa and the gopīs. The gopīs conquered Kṛṣṇa, and Kṛṣṇa conquered the gopīs. Thus whenever Kṛṣṇa played His flute, He conquered the minds of the gopīs, and without seeing the gopīs Kṛṣṇa could not be happy. Other transcendentalists, such as jñānīs and yogīs, cannot conquer the Supreme Personality of Godhead; only pure devotees can conquer Him.

Pure devotees are described as sama-mati, which means that they never deviate from devotional service under any circumstances. It is not that devotees worship the Supreme Lord only when happy; they worship Him even when in distress. Happiness and distress do not hamper the process of devotional service. Therefore Śrīmad-Bhāgavatam says that devotional service is ahaituky apratihatā, unmotivated and uninterrupted. When a devotee offers devotional service to the Lord without any motive (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11], his service cannot be hampered by any material condition (apratihatā). Thus a devotee who offers service in all conditions of life can conquer the Supreme Personality of Godhead.

A special distinction between devotees and the other transcendentalists, namely the jñānīs and yogīs, is that jñānīs and yogīs artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment. Devotees know that their position is to be eternally servants of the Supreme Lord and never to be one with Him. Therefore they are called sama-mati or jitātmā. They detest oneness with the Supreme. They have no lusty desires for oneness; instead, their desire is to be freed from all material hankering. Therefore they are called niṣkāma, desireless. A living entity cannot exist without desires, but desires that can never be fulfilled are called kāma, lusty desires. Kāmais tais tair hṛta jñānāḥ: [Bg. 7.20] because of lusty desires, nondevotees are deprived of their intelligence. Thus they are unable to conquer the Supreme Lord, whereas devotees, being freed from such unreasonable desires, can conquer the Lord. Such devotees are also conquered by the Supreme Personality of Godhead. Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation. They simply desire to serve the lotus feet of the Lord. Because they serve the Lord without desires for remuneration, they can conquer the mercy of the Lord. The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered.

Devotees are always engaged in service.

sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane

All the activities of their senses are engaged in the service of the Lord. Because of such devotion, the Lord gives Himself to His devotees as if they could use Him for any purpose they might desire. Of course, devotees have no purpose other than to serve. When a devotee fully surrenders and has no aspiration for material profit, the Lord certainly gives him all opportunities for service. This is the position of the Lord when conquered by His devotees.

TEXT 35

tava vibhavaḥ khalu bhagavan

jagad-udaya-sthiti-layādīni

viśva-sṛjas te 'ṁśāṁśās

tatra mṛṣā spardhanti pṛthag abhimatyā

SYNONYMS

tava-Your; vibhavaḥ-opulences; khalu-indeed; bhagavan-O Supreme Personality of Godhead; jagat-of the cosmic manifestation; udaya-the creation; sthiti-maintenance; laya-ādīni-dissolution and so on; viśva-sṛjaḥ-the creators of the manifested world; te-they; aṁśa-aṁśāḥ-parts of Your plenary portion; tatra-in that; mṛṣā-in vain; spardhanti-rival one another; pṛthak-of separateness; abhimatyā-by a false conception.

My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since Lord Brahmā and the other creators are nothing but small portions of a portion of You, their partial power to create does not make them God [īśvara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is not valid.

A devotee who has fully surrendered to the lotus feet of the Lord knows very well that the creative energy of the living entities, from Lord Brahmā down to the small ant, exists because the living entities are part and parcel of the Lord. In Bhagavad-gītā (15.7) the Lord says, mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: "The living entities in this conditioned world are My eternal, fragmental parts." The living entities are nothing but very small portions of the supreme spirit, like sparks of a fire. Because they are part of the Supreme, they have a creative quality in a very minute quantity.

The so-called scientists of the modern materialistic world are proud because they have created modern facilities like great airplanes, but the credit for creating the airplanes should go to the Supreme Personality of Godhead, not to the scientists who have invented or created the so-called wonderful products. The first consideration is the intelligence of the scientist; one must be elevated by the dictation of the Supreme Lord, who says in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca: "From Me comes remembrance, knowledge and forgetfulness." Because the Supreme Lord, as Supersoul, sits within the core of every living entity's heart, the dictation by which one advances in scientific knowledge or creative faculties comes from Him. Furthermore, the ingredients to manufacture wonderful machines like airplanes are also supplied by the Lord, not by the scientists. Before the airplane was created, its ingredients already existed, having been caused by the Supreme Personality of Godhead, but when the manifested creation of the airplane is ruined, the remaining debris is a problem for the so-called creators. Another example is that the West is creating many automobiles. The ingredients for these cars are supplied, of course, by the Supreme Lord, and the intelligence for the so-called creation is also supplied by the Lord. Ultimately, when the cars are demolished, the so-called creators are faced with the problem of what to do with their ingredients. The actual creator, the original creator, is the Personality of Godhead. Only in the interim does someone create something with intelligence supplied by the Lord, and later the creation again becomes a problem. Therefore the so-called creator is not to be credited with the act of creation; the only credit goes to the Supreme Personality of Godhead. It is rightly stated herein that the credit for all the opulences of creation, maintenance and annihilation belongs to the Supreme Lord, not to the living entities.

TEXT 36

paramāṇu-parama-mahatos

tvam ādy-antāntara-vartī traya-vidhuraḥ

ādāv ante 'pi ca sattvānāṁ

yad dhruvaṁ tad evāntarāle 'pi

SYNONYMS

parama-aṇu-of the atomic particle; parama-mahatoḥ-and of the biggest (the result of the combination of atoms); tvam-You; ādi-anta-in both the beginning and the end; antara-and in the middle; vartī-existing; traya-vidhuraḥ-although without beginning, end or middle; ādau-in the beginning; ante-at the end; api-also; ca-and; sattvānām-of all existences; yat-which; dhruvam-permanent; tat-that; eva-certainly; antarāle-in the middle; api-also.

You exist in the beginning, middle and end of everything, from the most minute particle of the cosmic manifestation-the atom-to the gigantic universes and total material energy. Nonetheless, You are eternal, having no beginning, end or middle. You are perceived to exist in these three phases, and thus You are permanent. When the cosmic manifestation does not exist, You exist as the original potency.

The Brahma-saṁhitā (5.33) says:

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda [Kṛṣṇa], who is the original person-absolute, infallible, without beginning, although expanded into unlimited forms, still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing forms of the Lord cannot be understood even by the best Vedic scholars, but they are always manifest to pure, unalloyed devotees." The Supreme Personality of Godhead has no cause, for He is the cause of everything. The Lord is beyond the workings of cause and effect. He is eternally existing. In another verse the Brahma-saṁhitā says, aṇḍāntara-stha-paramāṇu-cayāntara-stham: the Lord exists within the gigantic universe and within the atom. The descent of the Lord into the atom and the universe indicates that without His presence, nothing could factually exist. Scientists say that water is a combination of hydrogen and oxygen, but when they see a vast ocean they are puzzled about where such a quantity of hydrogen and oxygen could have come from. They think that everything evolved from chemicals, but where did the chemicals come from? That they do not know. Since the Supreme Personality of Godhead is the cause of all causes, He can produce immense quantities of chemicals to create a situation for chemical evolution. We actually see that chemicals are produced from living entities. For example, a lemon tree produces many tons of citric acid. The citric acid is not the cause of the tree; rather, the tree is the cause of the acid. Similarly, the Supreme Personality of Godhead is the cause of everything. He is the cause of the tree that produces the citric acid (bījaṁ māṁ sarva-bhūtānām). Devotees can see that the original potencies causing the cosmic manifestation are not in chemicals but in the Supreme Personality of Godhead, for He is the cause of the chemicals.

Everything is caused or manifested by the energy of the Supreme Lord, and when everything is annihilated or dissolved, the original potency enters the body of the Supreme Lord. Therefore this verse says, ādāv ante 'pi ca sattvānāṁ yad dhruvaṁ tad evāntarāle 'pi. The word dhruvam means "permanent." The permanent reality is Kṛṣṇa, not this cosmic manifestation. As stated in Bhagavad-gītā, aham ādir hi devānām and mattaḥ sarvaṁ pravartate: Kṛṣṇa is the original cause of everything. Arjuna recognized Lord Śrī Kṛṣṇa as the original person (puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum), and the Brahma-saṁhitā describes Him as the original person (govindam ādi-puruṣam). He is the cause of all causes, whether at the beginning, at the end or in the middle.

TEXT 37

kṣity-ādibhir eṣa kilāvṛtaḥ

saptabhir daśa-guṇottarair aṇḍa-kośaḥ

yatra pataty aṇu-kalpaḥ

sahāṇḍa-koṭi-koṭibhis tad anantaḥ

SYNONYMS

kṣiti-ādibhiḥ-by the ingredients of the material world, headed by earth; eṣaḥ-this; kila-indeed; āvṛtaḥ-covered; saptabhiḥ-seven; daśa-guṇa-uttaraiḥ-each ten times more than the previous one; aṇḍa-kośaḥ-egg-shaped universe; yatra-in whom; patati-falls; aṇu-kalpaḥ-like a minute atom; saha-with; aṇḍa-koṭi-koṭibhiḥ-millions of such universes; tat-therefore; anantaḥ-(You are called) unlimited.

Every universe is covered by seven layers-earth, water, fire, air, sky, the total energy and false ego-each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta].

The Brahma-saṁhitā (5.48) says:

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The origin of the material creation is Mahā-Viṣṇu, who lies in the Causal Ocean. While He sleeps in that ocean, millions of universes are generated as He exhales, and they are all annihilated when He inhales. This Mahā-Viṣṇu is a plenary portion of a portion of Viṣṇu, Govinda (yasya kalā-viśeṣaḥ). The word kalā refers to a plenary portion of a plenary portion. From Kṛṣṇa, or Govinda, comes Balarāma; from Balarāma comes Saṅkarṣaṇa; from Saṅkarṣaṇa, Nārāyaṇa; from Nārāyaṇa, the second Saṅkarṣaṇa; from the second Saṅkarṣaṇa, Mahā-Viṣṇu; from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu; and from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu. Kṣīrodakaśāyī Viṣṇu controls every universe. This gives an idea of the meaning of ananta, unlimited. What is to be said of the unlimited potency and existence of the Lord? This verse describes the coverings of the universe (saptabhir daśa-guṇottarair aṇḍa-kośaḥ). The first covering is earth, the second is water, the third is fire, the fourth is air, the fifth is sky, the sixth is the total material energy, and the seventh is the false ego. Beginning with the covering of earth, each covering is ten times greater than the previous one. Thus we can only imagine how great each universe is, and there are many millions of universes. As confirmed by the Lord Himself in Bhagavad-gītā (10.42):

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." The entire material world manifests only one fourth of the Supreme Lord's energy. Therefore He is called ananta.

TEXT 38

viṣaya-tṛṣo nara-paśavo

ya upāsate vibhūtīr na paraṁ tvām

teṣām āśiṣa īśa

tad anu vinaśyanti yathā rāja-kulam

SYNONYMS

viṣaya-tṛṣaḥ-eager to enjoy sense gratification; nara-paśavaḥ-manlike animals; ye-who; upāsate-worship very gorgeously; vibhūtīḥ-small particles of the Supreme Lord (the demigods); na-not; param-the Supreme; tvām-You; teṣām-of them; āśiṣaḥ-the benedictions; īśa-O supreme controller; tat-them (the demigods); anu-after; vinaśyanti-will be vanquished; yathā-just as; rāja-kulam-those who are supported by the government (when the government is finished).

O Lord, O Supreme, unintelligent persons who thirst for sense enjoyment and who worship various demigods are no better than animals in the human form of life. Because of their animalistic propensities, they fail to worship Your Lordship, and instead they worship the insignificant demigods, who are but small sparks of Your glory. With the destruction of the entire universe, including the demigods, the benedictions received from the demigods also vanish, just like the nobility when a king is no longer in power.

Bhagavad-gītā (7.20) says, kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: "Those whose minds are distorted by material desires surrender unto the demigods." Similarly, this verse condemns worship of the demigods. We may show our respect to the demigods, but the demigods are not worshipable. The intelligence of those who worship the demigods is lost (hṛta jñānāḥ) because these worshipers do not know that when the entire material cosmic manifestation is annihilated, the demigods, who are the departmental heads of that manifestation, will be vanquished. When the demigods are vanquished, the benedictions given by the demigods to unintelligent men will also be vanquished. Therefore a devotee should not hanker to obtain material opulence by worshiping the demigods, but should engage in the service of the Lord, who will satisfy all his desires.

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether full of all material desires, free from material desires or desiring liberation, a person who has broader intelligence must by all means worship the supreme whole, the Personality of Godhead." (Bhāg. 2.3.10) This is the duty of a perfect human being. One who has the shape of a human being but whose actions are nothing but those of an animal is called nara-paśu or dvipada-paśu, a two-legged animal. A human being who is not interested in Kṛṣṇa consciousness is condemned herewith as a nara-paśu.

TEXT 39

kāma-dhiyas tvayi racitā

na parama rohanti yathā karambha-bījāni

jñānātmany aguṇamaye

guṇa-gaṇato 'sya dvandva-jālāni

SYNONYMS

kāma-dhiyaḥ-desires for sense gratification; tvayi-in You; racitāḥ-performed; na-not; parama-O Supreme Personality of Godhead; rohanti-do grow (produce other bodies); yathā-just as; karambha-bījāni-sterilized or fried seeds; jñāna-ātmani-in You, whose existence is in full knowledge; aguṇa-maye-who is not affected by the material qualities; guṇa-gaṇataḥ-from the material qualities; asya-of a person; dvandva-jālāni-the networks of duality.

O Supreme Lord, if persons obsessed with material desires for sense gratification through material opulence worship You, who are the source of all knowledge and are transcendental to material qualities, they are not subject to material rebirth, just as sterilized or fried seeds do not produce plants. Living entities are subjected to the repetition of birth and death because they are conditioned by material nature, but since You are transcendental, one who is inclined to associate with You in transcendence escapes the conditions of material nature.

This is confirmed in Bhagavad-gītā (4.9), wherein the Lord says:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." If one simply engages in Kṛṣṇa consciousness to understand Kṛṣṇa, he surely becomes immune to the process of repeated birth and death. As clearly stated in Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] such a person, simply by engaging in Kṛṣṇa consciousness or understanding the Supreme Personality of Godhead, Kṛṣṇa, becomes quite fit to return home, back to Godhead. Even those who are obsessed with material desires may also come to worship the Supreme Personality of Godhead so steadily that they go back to Godhead. The fact is that if one comes to Kṛṣṇa consciousness, although he may have many material desires, he becomes increasingly attracted to the lotus feet of Kṛṣṇa through associating with the Supreme Lord by chanting His holy name. The Supreme Lord and His holy name are identical. Thus he becomes uninterested in attachment to material enjoyment. The perfection of life is to be uninterested in material enjoyment and interested in Kṛṣṇa. If one comes to Kṛṣṇa consciousness somehow or other, even for material gain, the result is that he will be liberated. Kāmād dveṣād bhayāt snehāt. Whether for the satisfaction of material desires, because of the influence of envy, because of fear, because of affection or because of any other reason, if one comes to Kṛṣṇa, his life is successful.

TEXT 40

jitam ajita tadā bhavatā

yadāha bhāgavataṁ dharmam anavadyam

niṣkiñcanā ye munaya

ātmārāmā yam upāsate 'pavargāya

SYNONYMS

jitam-conquered; ajita-O unconquerable one; tadā-then; bhavatā-by Your Lordship; yadā-when; āha-spoke; bhāgavatam-which helps the devotee approach the Supreme Personality of Godhead; dharmam-the religious process; anavadyam-faultless (free from contamination); niṣkiñcanāḥ-who have no desire to be happy with material opulences; ye-those who; munayaḥ-great philosophers and exalted sages; ātma-ārāmāḥ-who are self-satisfied (being completely aware of their constitutional position as eternal servants of the Lord); yam-whom; upāsate-worship; apavargāya-for achieving liberation from material bondage.

O unconquerable one, when You spoke about bhāgavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumāras, who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhāgavata-dharma to achieve shelter at Your lotus feet.

As stated by Śrīla Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu:

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desires for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

The Nārada-pañcarātra also says:

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

"One should be free from all material designations and cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses. That is called devotional service." This is also called bhāgavata-dharma. Without material aspirations, one should simply serve Kṛṣṇa, as advised in Bhagavad-gītā, Nārada-pañcarātra and Śrīmad-Bhāgavatam. Bhāgavata-dharma is the process of religion enunciated by pure devotees, direct representatives of the Supreme Personality of Godhead like Nārada, Śukadeva Gosvāmī and their humble servants in the disciplic succession. By understanding bhāgavata-dharma, one immediately becomes free from material contamination. Living entities, who are part and parcel of the Supreme Personality of Godhead, are loitering in this material world suffering. When they are instructed by the Lord Himself about bhāgavata-dharma and they adopt it, that is victory for the Lord, for He then reclaims these fallen souls. A devotee following the principles of bhāgavata-dharma feels very much obligated to the Supreme Personality of Godhead. He can understand the difference between life without bhāgavata-dharma and life with bhāgavata-dharma and thus he ever remains obliged to the Lord. Taking to Kṛṣṇa consciousness and bringing fallen souls to Kṛṣṇa consciousness is victory for Lord Kṛṣṇa.

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati

"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self." (Bhāg. 1.2.6) Therefore Śrīmad-Bhāgavatam is the pure transcendental process of religion.

TEXT 41

viṣama-matir na yatra nṛṇāṁ

tvam aham iti mama taveti ca yad anyatra

viṣama-dhiyā racito yaḥ

sa hy aviśuddhaḥ kṣayiṣṇur adharma-bahulaḥ

SYNONYMS

viṣama-unequal (your religion, my religion; your belief, my belief); matiḥ-consciousness; na-not; yatra-in which; nṛṇām-of human society; tvam-you; aham-I; iti-thus; mama-my; tava-your; iti-thus; ca-also; yat-which; anyatra-elsewhere (in religious systems other than bhāgavata-dharma); viṣama-dhiyā-by this unequal intelligence; racitaḥ-made; yaḥ-that which; saḥ-that system of religion; hi-indeed; aviśuddhaḥ-not pure; kṣayiṣṇuḥ-temporary; adharma-bahulaḥ-full of irreligion.

Being full of contradictions, all forms of religion but bhāgavata-dharma work under conceptions of fruitive results and distinctions of "you and I" and "yours and mine." The followers of Śrīmad-Bhāgavatam have no such consciousness. They are all Kṛṣṇa conscious, thinking that they are Kṛṣṇa's and Kṛṣṇa is theirs. There are other, low-class religious systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion.

Bhāgavata-dharma has no contradictions. Conceptions of "your religion" and "my religion" are completely absent from bhāgavata-dharma. Bhāgavata-dharma means following the orders given by the Supreme Lord, Bhagavān, as stated in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. God is one, and God is for everyone. Therefore everyone must surrender to God. That is the pure conception of religion. Whatever God orders constitutes religion (dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]). In bhāgavata-dharma there is no question of "what you believe" and "what I believe." Everyone must believe in the Supreme Lord and carry out His orders. Ānukūlyena kṛṣṇānuśīlanam: whatever Kṛṣṇa says-whatever God says-should be directly carried out. That is dharma, religion.

If one is actually Kṛṣṇa conscious, he cannot have any enemies. Since his only engagement is to induce others to surrender to Kṛṣṇa, or God, how can he have enemies? If one advocates the Hindu religion, the Muslim religion, the Christian religion, this religion or that religion, there will be conflicts. History shows that the followers of religious systems without a clear conception of God have fought with one another. There are many instances of this in human history, but systems of religion that do not concentrate upon service to the Supreme are temporary and cannot last for long because they are full of envy. There are many activities directed against such religious systems, and therefore one must give up the idea of "my belief" and "your belief." Everyone should believe in God and surrender unto Him. That is bhāgavata-dharma.

Bhāgavata-dharma is not a concocted sectarian belief, for it entails research to find how everything is connected with Kṛṣṇa (īśāvāsyam idaṁ sarvam). According to the Vedic injunctions, sarvaṁ khalv idaṁ brahma: Brahman, the Supreme, is present in everything. Bhāgavata-dharma captures this presence of the Supreme. Bhāgavata-dharma does not consider everything in the world to be false. Because everything emanates from the Supreme, nothing can be false; everything has some use in the service of the Supreme. For example, we are now dictating into a microphone and recording on a dictating machine, and thus we are finding how the machine can be connected to the Supreme Brahman. Since we are using this machine in the service of the Lord, it is Brahman. This is the meaning of sarvaṁ khalv idaṁ brahma. Everything is Brahman because everything can be used for the service of the Supreme Lord. Nothing is mithyā, false; everything is factual.

Bhāgavata-dharma is called sarvotkṛṣṭa, the best of all religious systems, because those who follow bhāgavata-dharma are not envious of anyone. Pure bhāgavatas, pure devotees, invite everyone, without envy, to join the Kṛṣṇa consciousness movement. A devotee is therefore exactly like the Supreme Personality of Godhead. Suhṛdaṁ sarva-bhūtānām: he is the friend of all living entities. Therefore this is the best of all religious systems. Whereas so-called religions are meant for a particular type of person who believes in a particular way, such discrimination has no place in Kṛṣṇa consciousness, or bhāgavata-dharma. If we scrutinize the religious systems meant for worship of demigods or anyone else but the Supreme Personality of Godhead, we will find that they are full of envy and therefore impure.

TEXT 42

kaḥ kṣemo nija-parayoḥ

kiyān vārthaḥ sva-para-druhā dharmeṇa

sva-drohāt tava kopaḥ

para-sampīḍayā ca tathādharmaḥ

SYNONYMS

kaḥ-what; kṣemaḥ-benefit; nija-to oneself; parayoḥ-and to others; kiyān-how much; vā-or; arthaḥ-purpose; sva-para-druhā-which is envious of the performer and of others; dharmeṇa-with the religious system; sva-drohāt-from being envious of one's own self; tava-of You; kopaḥ-anger; para-sampīḍayā-by giving pain to others; ca-also; tathā-as well as; adharmaḥ-irreligion.

How can a religious system that produces envy of one's self and of others be beneficial for oneself and for them? What is auspicious about following such a system? What is actually to be gained? By causing pain to one's own self due to self-envy and by causing pain to others, one arouses Your anger and practices irreligion.

Any religious system but the process of bhāgavata-dharma-service as an eternal servant of the Supreme Personality of Godhead-is a system of envy of one's own self and of others. For example, there are many systems of religion in which animal sacrifices are recommended. Such animal sacrifices are inauspicious both for the performer and for the animal. Although one is sometimes permitted to sacrifice an animal before the goddess Kālī and eat it instead of purchasing meat from a slaughterhouse, permission to eat meat after a sacrifice in the presence of the goddess Kālī is not the order of the Supreme Personality of Godhead. It is simply a concession for the miserable person who will not give up eating meat. It is meant to restrict his desire for unrestricted meat-eating. Such a religious system is condemned. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." That is the last word in religion.

One may argue that the sacrifice of animals is recommended in the Vedas. This recommendation, however, is a restriction. Without Vedic restrictions on the purchase of meat, people will purchase meat from the market, which will be overflooded with meat shops, and slaughterhouses will increase. To restrict this, sometimes the Vedas say that one may eat meat after sacrificing an insignificant animal like a goat before the goddess Kālī. In any case, a system of religion in which animal sacrifices are recommended is inauspicious for those who perform the sacrifices and for the animals. Envious persons who perform ostentatious animal sacrifices are condemned in Bhagavad-gītā (16.17) as follows:

ātma-sambhāvitāḥ stabdhā
dhana-māna-madānvitāḥ
yajante nāma-yajñais te
dambhenāvidhi-pūrvakam

"Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes perform sacrifices in name only without following any rules or regulations." Sometimes animal sacrifices are performed very gorgeously with grand arrangements for worshiping the goddess Kālī, but such festivals, although performed in the name of yajña, are not actually yajña, for yajña means to satisfy the Supreme Personality of Godhead. Therefore it is recommended that in this age specifically, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] those who have good intelligence satisfy the yajña-puruṣa, Viṣṇu, by chanting the Hare Kṛṣṇa mantra. Envious persons, however, are condemned by the Supreme Personality of Godhead as follows:

ahaṅkāraṁ balaṁ darpaṁ
kāmaṁ krodhaṁ ca saṁśritāḥ
mām ātma-para-deheṣu
pradviṣanto 'bhyasūyakāḥ

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Bewildered by false ego, strength, pride, lust and anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion. Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." (Bg. 16.18–19) These persons are condemned by the Supreme Personality of Godhead, as indicated by the words tava kopaḥ. A person who commits murder is envious of himself and also the person he has killed, for the result of committing murder is that he will be arrested and hanged. If one transgresses the laws of a man-made government, he may escape being killed by the state, but one cannot escape the laws of God. A killer of any animal must be killed in his next life by the same animal. This is the law of nature. One must follow the instructions of the Supreme Lord: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. If one follows any other system of religion, he is subject to punishment by the Supreme Personality of Godhead in many different ways. Therefore if one follows a concocted system of religion, he is envious not only of others but also of himself. Consequently his system of religion is useless.

Śrīmad-Bhāgavatam (1.2.8) says:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

"Duties (dharma) executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord." Following a system of religion that does not awaken one's Kṛṣṇa consciousness, or God consciousness, is merely a waste of time and labor.

TEXT 43

na vyabhicarati tavekṣā

yayā hy abhihito bhāgavato dharmaḥ

sthira-cara-sattva-kadambeṣv

apṛthag-dhiyo yam upāsate tv āryāḥ

SYNONYMS

na-not; vyabhicarati-fails; tava-Your; īkṣā-outlook; yayā-by which; hi-indeed; abhihitaḥ-declared; bhāgavataḥ-in relationship with Your instructions and activities; dharmaḥ-religious principle; sthira-nonmoving; cara-moving; sattva-kadambeṣu-among the living entities; apṛthak-dhiyaḥ-who do not consider distinctions; yam-which; upāsate-follow; tu-certainly; āryāḥ-those who are advanced in civilization.

My dear Lord, one's occupational duty is instructed in Śrīmad-Bhāgavatam and Bhagavad-gītā according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Āryans. Such Āryans worship You, the Supreme Personality of Godhead.

Bhāgavata-dharma and kṛṣṇa-kathā are identical. Śrī Caitanya Mahāprabhu wanted everyone to become a guru and preach the instructions of Kṛṣṇa everywhere from Bhagavad-gītā, Śrīmad-Bhāgavatam, the Purāṇas, Vedānta-sūtra and similar Vedic literatures. Āryans, who are advanced in civilization, follow bhāgavata-dharma. Prahlāda Mahārāja, although merely a child of five years, recommended:

kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam

(Bhāg. 7.6.1)

Prahlāda Mahārāja preached bhāgavata-dharma among his classmates as soon as an opportunity was afforded by the absence of his teachers from the classroom. He said that from the very beginning of life, from the age of five, children should be instructed about bhāgavata-dharma because the human form of life, which is very rarely obtained, is meant for understanding this subject.

Bhāgavata-dharma means living according to the instructions of the Supreme Personality of Godhead. In Bhagavad-gītā we find that the Supreme Lord has arranged human society in four social divisions, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. Again, the Purāṇas and other Vedic literatures set forth four āśramas, which are the divisions of spiritual life. Therefore bhāgavata-dharma means the varṇāśrama-dharma of the four social and four spiritual divisions.

The members of human society who strictly follow the principles of bhāgavata-dharma and live according to the instructions of the Supreme Personality of Godhead are called Āryans or ārya. A civilization of Āryans who strictly follow the instructions of the Lord and never deviate from those instructions is perfect. Such civilized men do not discriminate between trees, animals, human beings and other living entities. paṇḍitāḥ sama-darśinaḥ: [Bg. 5.18] because they are completely educated in Kṛṣṇa consciousness, they see all living beings equally. Āryans do not kill even a small plant unnecessarily, not to speak of cutting trees for sense gratification. At the present moment, throughout the world, killing is prominent. Men are killing trees, they are killing animals, and they are killing other human beings also, all for sense gratification. This is not an Āryan civilization. As stated here, sthira-cara-sattva-kadambeṣv apṛthag-dhiyaḥ. The word apṛthag-dhiyaḥ indicates that Āryans do not distinguish between lower and higher grades of life. All life should be protected. All living beings have a right to live, even the trees and plants. This is the basic principle of an Āryan civilization. Apart from the lower living entities, those who have come to the platform of human civilization should be divided into a society of brāhmaṇas, kṣatriyas, vaiśyas and śūdras. The brāhmaṇas should follow the instructions of the Supreme Personality of Godhead as stated in Bhagavad-gītā and other Vedic literatures. The criterion must be guṇa and karma. In other words, one should acquire the qualities of a brāhmaṇa, kṣatriya, vaiśya or śūdra and act accordingly. This is the civilization accepted by the Āryans. Why do they accept it? They accept it because they are very much eager to satisfy Kṛṣṇa. This is perfect civilization.

Āryans do not deviate from the instructions of Kṛṣṇa, nor do they have doubts about Kṛṣṇa, but non-Āryans and other demoniac people fail to follow the instructions of Bhagavad-gītā and Śrīmad-Bhāgavatam. This is because they have been trained in sense gratification at the cost of all other living entities. Nūnaṁ pramattaḥ kurute vikarma: [SB 5.5.4] their only business is to indulge in all kinds of forbidden activities for sense gratification. Yad indriya-prītaya āpṛṇoti: they deviate in this way because they want to gratify their senses. They have no other occupation or ambition. Their method of civilization is condemned in the previous verse. Kaḥ kṣemo nija-parayoḥ kiyān vārthaḥ sva-para-druhā dharmeṇa: "What is the meaning of a civilization that kills oneself and others?"

This verse, therefore, advises that everyone become a member of the Āryan civilization and accept the instructions of the Supreme Personality of Godhead. One should conduct his social, political and religious affairs according to His instructions. We are spreading the Kṛṣṇa consciousness movement to try to establish a society the way that Kṛṣṇa wants it. This is the meaning of Kṛṣṇa consciousness. We are therefore presenting Bhagavad-gītā as it is and kicking out all kinds of mental concoction. Fools and rascals interpret Bhagavad-gītā in their own way. When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]-"Always think of Me, become My devotee, worship Me and offer your homage unto Me"-they comment that it is not Kṛṣṇa to whom we must surrender. Thus they derive imaginary meanings from Bhagavad-gītā. The Kṛṣṇa consciousness movement, however, strictly follows bhāgavata-dharma, the instructions of Bhagavad-gītā and Śrīmad-Bhāgavatam for the complete welfare of human society. One who misinterprets Bhagavad-gītā, twisting out some meaning for his sense gratification, is a non-Āryan. Therefore commentaries on Bhagavad-gītā by such persons should be immediately rejected. One should try to follow Bhagavad-gītā as it is. In Bhagavad-gītā (12.6–7) Lord Śrī Kṛṣṇa says:

ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate

teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

"For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pṛthā, for him I am the swift deliverer from the ocean of birth and death."

TEXT 44

na hi bhagavann aghaṭitam idaṁ

tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ

yan-nāma sakṛc chravaṇāt

pukkaśo 'pi vimucyate saṁsārāt

SYNONYMS

na-not; hi-indeed; bhagavan-O my Lord; aghaṭitam-not occurred; idam-this; tvat-of You; darśanāt-by seeing; nṛṇām-of all human beings; akhila-all; pāpa-of sins; kṣayaḥ-annihilation; yat-nāma-whose name; sakṛt-only once; śravaṇāt-by hearing; pukkaśaḥ-the lowest class, the caṇḍāla; api-also; vimucyate-is delivered; saṁsārāt-from the entanglement of material existence.

My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caṇḍālas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?

As stated in the Śrīmad-Bhāgavatam (9.5.16), yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ: simply by hearing the holy name of the Lord, one is immediately purified. Therefore, in this age of Kali, when all people are very contaminated, the chanting of the holy name of the Lord is recommended as the only means of improvement.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Bṛhan-nāradīya Purāṇa) Śrī Caitanya Mahāprabhu introduced this chanting of the holy name five hundred years ago, and now through the Kṛṣṇa consciousness movement, the Hare Kṛṣṇa movement, we are actually seeing that men who are considered to belong to the lowest class are being delivered from all sinful activities simply by hearing the holy name of the Lord. Saṁsāra, material existence, is a result of sinful actions. Everyone in this material world is condemned, yet as there are different grades of prisoners, there are different grades of men. All of them, in all statuses of life, are suffering. To stop the suffering of material existence, one must take to the Hare Kṛṣṇa movement of saṅkīrtana or Kṛṣṇa conscious life.

Herein it is said, yan-nāma sakṛc chravaṇāt: the holy name of the Supreme Personality of Godhead is so powerful that if once heard without offenses, it can purify the lowest of men (kirāta-hūṇāndhra-pulinda-pulkaśāḥ). Such men, who are called caṇḍālas, are less than śūdras, but they also can be purified simply by hearing the holy name of the Lord, not to speak of personally seeing the Lord. From our present position, the Supreme Personality of Godhead can be personally seen as the Deity in the temple. The Deity of the Lord is not different from the Supreme Lord. Because we cannot see the Supreme Lord with our present blunt eyes, the Lord has kindly consented to come before us in a form we can see. Therefore the Deity in the temple should not be considered material. By offering food to the Deity and by decorating and serving the Deity, one gets the same result that one derives from serving the Lord personally in Vaikuṇṭha.

TEXT 45

atha bhagavan vayam adhunā

tvad-avaloka-parimṛṣṭāśaya-malāḥ

sura-ṛṣiṇā yat kathitaṁ

tāvakena katham anyathā bhavati

SYNONYMS

atha-therefore; bhagavan-O Supreme Personality of Godhead; vayam-we; adhunā-at the present moment; tvat-avaloka-by seeing You; parimṛṣṭa-wiped away; āśaya-malāḥ-contaminated desires in the heart; sura-ṛṣiṇā-by the great sage of the demigods (Nārada); yat-which; kathitam-spoken; tāvakena-who is Your devotee; katham-how; anyathā-otherwise; bhavati-can it be.

Therefore, my dear Lord, simply seeing You has now wiped away all the contamination of sinful activities and their results of material attachment and lusty desires, which always filled my mind and the core of my heart. Whatever is predicted by the great sage Nārada Muni cannot be otherwise. In other words, I have obtained Your audience as a result of being trained by Nārada Muni.

This is the process of the perfect way. One must take lessons from authorities like Nārada, Vyāsa and Asita, and follow their principles. Then one will be able to see the Supreme Personality of Godhead even with one's own eyes. One only needs training. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]. With our blunt eyes and other senses we cannot perceive the Supreme Personality of Godhead, but if we engage our senses in the service of the Lord according to the instructions of the authorities, it will be possible to see Him. As soon as one sees the Supreme Personality of Godhead, all the sinful reactions in the core of one's heart are certainly vanquished.

TEXT 46

viditam ananta samastaṁ

tava jagad-ātmano janair ihācaritam

vijñāpyaṁ parama-guroḥ

kiyad iva savitur iva khadyotaiḥ

SYNONYMS

viditam-well known; ananta-O unlimited; samastam-everything; tava-to You; jagat-ātmanaḥ-who are the Supersoul of all living entities; janaiḥ-by the mass of people, or all living entities; iha-within this material world; ācaritam-performed; vijñāpyam-to be informed; parama-guroḥ-to the Supreme Personality of Godhead, the supreme master; kiyat-how much; iva-certainly; savituḥ-to the sun; iva-like; khadyotaiḥ-by the fireflies.

O unlimited Supreme Personality of Godhead, whatever a living entity does in this material world is well known to You because You are the Supersoul. In the presence of the sun there is nothing to be revealed by the light of a glowworm. Similarly, because You know everything, in Your presence there is nothing for me to make known.

TEXT 47

namas tubhyaṁ bhagavate

sakala-jagat-sthiti-layodayeśāya

duravasitātma-gataye

kuyogināṁ bhidā paramahaṁsāya

SYNONYMS

namaḥ-all obeisances; tubhyam-unto You; bhagavate-Your Lordship; sakala-all; jagat-of the cosmic manifestation; sthiti-of the maintenance; laya-dissolution; udaya-and creation; īśāya-unto the Supreme Lord; duravasita-impossible to understand; ātma-gataye-whose own position; ku-yoginām-of those who are attached to the objects of the senses; bhidā-by the false understanding of separateness; parama-haṁsāya-unto the supreme pure.

My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.

Atheistic men think that the cosmic manifestation has come about by chance, by a combination of matter, without reference to God. Materialistic so-called chemists and atheistic philosophers always try to avoid even the name of God in relation to the cosmic manifestation. For them God's creation is impossible to understand because they are too materialistic. The Supreme Personality of Godhead is paramahaṁsa, or the supreme pure, whereas those who are sinful, being very much attached to material sense enjoyment and therefore engaging in material activities like asses, are the lowest of men. All their so-called scientific knowledge is null and void because of their atheistic temperament. Thus they cannot understand the Supreme Personality of Godhead.

TEXT 48

yaṁ vai śvasantam anu viśva-sṛjaḥ śvasanti

yaṁ cekitānam anu cittaya uccakanti

bhū-maṇḍalaṁ sarṣapāyati yasya mūrdhni

tasmai namo bhagavate 'stu sahasra-mūrdhne

SYNONYMS

yam-whom; vai-indeed; śvasantam-endeavoring; anu-after; viśva-sṛjaḥ-the directors of the cosmic creation; śvasanti-also endeavor; yam-whom; cekitānam-perceiving; anu-after; cittayaḥ-all the knowledge-gathering senses; uccakanti-perceive; bhū-maṇḍalam-the huge universe; sarṣapāyati-become like seeds of mustard; yasya-of whom; mūrdhni-on the head; tasmai-unto Him; namaḥ-obeisances; bhagavate-the Supreme Personality of Godhead, full with six opulences; astu-may there be; sahasra-mūrdhne-who has thousands of hoods.

My dear Lord, it is after You endeavor that Lord Brahmā, Indra and the other directors of the cosmic manifestation become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my respectful obeisances unto You, that Supreme Personality, who has thousands of hoods.

TEXT 49

śrī-śuka uvāca

saṁstuto bhagavān evam

anantas tam abhāṣata

vidyādhara-patiṁ prītaś

citraketuṁ kurūdvaha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saṁstutaḥ-being worshiped; bhagavān-the Supreme Personality of Godhead; evam-in this way; anantaḥ-Lord Ananta; tam-unto him; abhāṣata-replied; vidyādhara-patim-the King of the Vidyādharas; prītaḥ-being very pleased; citraketum-King Citraketu; kuru-udvaha-O best of the Kuru dynasty, Mahārāja Parīkṣit.

Śukadeva Gosvāmī continued: The Lord, the Supreme Personality of Godhead, Anantadeva, being very much pleased with the prayers offered by Citraketu, the King of the Vidyādharas, replied to him as follows, O best of the Kuru dynasty, Mahārāja Parīkṣit.

TEXT 50

śrī-bhagavān uvāca

yan nāradāṅgirobhyāṁ te

vyāhṛtaṁ me 'nuśāsanam

saṁsiddho 'si tayā rājan

vidyayā darśanāc ca me

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead, Saṅkarṣaṇa, replied; yat-which; nārada-aṅgirobhyām-by the great sages Nārada and Aṅgirā; te-unto you; vyāhṛtam-spoken; me-of Me; anuśāsanam-the worship; saṁsiddhaḥ-completely perfected; asi-you are; tayā-by that; rājan-O King; vidyayā-mantra; darśanāt-from the direct sight; ca-as well as; me-of Me.

The Supreme Personality of Godhead, Anantadeva, replied as follows: O King, as a result of your having accepted the instructions spoken about Me by the great sages Nārada and Aṅgirā, you have become completely aware of transcendental knowledge. Because you are now educated in the spiritual science, you have seen Me face to face. Therefore you are now completely perfect.

The perfection of life is to be spiritually educated and to understand the existence of the Lord and how He creates, maintains and annihilates the cosmic manifestation. When one is perfect in knowledge, he can develop his love of Godhead through the association of such perfect persons as Nārada and Aṅgirā and the members of their disciplic succession. Then one is able to see the unlimited Supreme Personality of Godhead face to face. Although the Lord is unlimited, by His causeless mercy He becomes visible to the devotee, who is then able to see Him. In our present position of conditioned life we cannot see or understand the Supreme Personality of Godhead.

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234) If one takes to spiritual life under the direction of Nārada Muni or his representative and thus engages himself in the service of the Lord, he qualifies himself to see the Lord face to face. The Brahma-saṁhitā (5.38) states:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara situated within the heart of the devotee." One must follow the instructions of the spiritual master. Thus one becomes qualified and later sees the Supreme Personality of Godhead, as evinced by Mahārāja Citraketu.

TEXT 51

ahaṁ vai sarva-bhūtāni

bhūtātmā bhūta-bhāvanaḥ

śabda-brahma paraṁ brahma

mamobhe śāśvatī tanū

SYNONYMS

aham-I; vai-indeed; sarva-bhūtāni-expanded in different forms of living entities; bhūta-ātmā-the Supersoul of all living entities (the supreme director and enjoyer of them); bhūta-bhāvanaḥ-the cause for the manifestation of all living entities; śabda-brahma-the transcendental sound vibration (the Hare Kṛṣṇa mantra); param brahma-the Supreme Absolute Truth; mama-My; ubhe-both (namely, the form of sound and the form of spiritual identity); śāśvatī-eternal; tanū-two bodies.

All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like oṁkāra and Hare Kṛṣṇa Hare Rāma, and I am the Supreme Absolute Truth. These two forms of Mine-namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.

The science of devotional service has been instructed by Nārada and Aṅgirā to Citraketu. Now, because of Citraketu's devotional service, he has seen the Supreme Personality of Godhead. By performing devotional service, one advances step by step, and when one is on the platform of love of Godhead (premā pumartho mahān) he sees the Supreme Lord at every moment. As stated in Bhagavad-gītā, when one engages in devotional service twenty-four hours a day (teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]) in accordance with the instructions of the spiritual master, his devotional service becomes more and more pleasing. Then the Supreme Personality of Godhead, who is within the core of everyone's heart, speaks to the devotee (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). Citraketu Mahārāja was first instructed by his gurus, Aṅgirā and Nārada, and now, having followed their instructions, he has come to the stage of seeing the Supreme Lord face to face. Therefore the Lord is now instructing him in the essence of knowledge.

The essence of knowledge is that there are two kinds of vastu, or substances, One is real, and the other, being illusory or temporary, is sometimes called nonfactual. One must consider these two kinds of existence. The real tattva, or truth, consists of Brahman, Paramātmā, and Bhagavān. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth exists eternally in three features. Therefore, Brahman, Paramātmā and Bhagavān combined are the substance.

The categories of emanations from the nonsubstance are two-activities and forbidden activities (karma and vikarma). Karma refers to the pious life or material activities performed during the day and the mental activities of dreams at night. These are more or less desired activities. Vikarma, however, refers to illusory activities, which are something like the will-o'-the-wisp. These are activities that have no meaning. For example, modern scientists imagine that life can be produced from chemical combinations, and they are very busy trying to prove this in laboratories throughout the world, although no one in history has been able to produce the substance of life from material combinations. Such activities are called vikarma.

All material activities are actually illusory, and progress in illusion is simply a waste of time. These illusory activities are called akārya, and one must learn of them from the instructions of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (4.17):

karmaṇo hy api boddhavyaṁ
boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ
gahanā karmaṇo gatiḥ

"The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." One must learn of these directly from the Supreme Personality of Godhead, who, as Anantadeva, is instructing King Citraketu because of the advanced stage of devotional service he achieved by following the instructions of Nārada and Aṅgirā.

Herein it is said, ahaṁ vai sarva-bhūtāni: the Lord is everything (sarva-bhūtāni), including the living entities and the material or physical elements. As the Lord says in Bhagavad-gītā (7.4–5):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of the living entities, who are struggling with material nature and are sustaining the universe." The living entity tries to lord it over the material or physical elements, but both the physical elements and the spiritual spark are energies emanating from the Supreme Personality of Godhead. Therefore the Lord says, ahaṁ vai sarva-bhūtāni: "I am everything." Just as heat and light emanate from fire, these two energies-the physical elements and the living entities-emanate from the Supreme Lord. Therefore the Lord says, ahaṁ vai sarva-bhūtāni: "I expand the physical and spiritual categories."

Again, the Lord, as the Supersoul, guides the living entities who are conditioned by the physical atmosphere. Therefore he is called bhūtātmā bhūta-bhāvanaḥ. He gives the living entity the intelligence with which to improve his position so that he may return home, back to Godhead, or if he does not want to go back to Godhead, the Lord gives him the intelligence with which to improve his material position. This is confirmed by the Lord Himself in Bhagavad-gītā (15.15). Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." From within, the Lord gives the living being the intelligence with which to work. Therefore the previous verse said that after the Supreme Personality of Godhead endeavors, our endeavors begin. We cannot independently endeavor or act upon anything. Therefore the Lord is bhūta-bhāvanaḥ.

Another specific feature of the knowledge given in this verse is that śabda-brahma is also a form of the Supreme Lord. In His eternal, blissful form, Lord Kṛṣṇa is accepted by Arjuna as paraṁ brahma. A living entity in the conditioned stage accepts something illusory as substantial. This is called māyā or avidyā-ignorance. Therefore according to the Vedic knowledge, one must become a devotee, and one must then distinguish between avidyā and vidyā, which are elaborately explained in the Īśopaniṣad. When one is actually on the platform of vidyā, he can personally understand the Personality of Godhead in His forms like those of Lord Rāma, Lord Kṛṣṇa and Saṅkarṣaṇa. The Vedic knowledge is described as the breathing of the Supreme Lord, and activities begin on the basis of Vedic knowledge. Therefore the Lord says that when He endeavors or breathes, the material universes come into existence, and various activities gradually develop. The Lord says in Bhagavad-gītā, praṇavaḥ sarva-vedeṣu: "I am the syllable oṁ in all the Vedic mantras." Vedic knowledge begins with the vibration of the transcendental sound praṇava, oṁkāra. The same transcendental sound is Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Abhinnatvān nāma-nāminoḥ: there is no difference between the holy name of the Lord and the Lord Himself.

TEXT 52

loke vitatam ātmānaṁ

lokaṁ cātmani santatam

ubhayaṁ ca mayā vyāptaṁ

mayi caivobhayaṁ kṛtam

SYNONYMS

loke-in this material world; vitatam-expanded (in the spirit of material enjoyment); ātmānam-the living entity; lokam-the material world; ca-also; ātmani-in the living entity; santatam-spread; ubhayam-both (the material world of material elements and the living entity); ca-and; mayā-by Me; vyāptam-pervaded; mayi-in Me; ca-also; eva-indeed; ubhayam-both of them; kṛtam-created.

In this world of matter, which the conditioned soul accepts as consisting of enjoyable resources, the conditioned soul expands, thinking that he is the enjoyer of the material world. Similarly, the material world expands in the living entity as a source of enjoyment. In this way they both expand, but because they are My energies, they are both pervaded by Me. As the Supreme Lord, I am the cause of these effects, and one should know that both of them rest in Me.

The Māyāvāda philosophy sees everything as being equal in quality with the Supreme Personality of Godhead, or the Supreme Brahman, and therefore sees everything as worshipable. This dangerous theory of the Māyāvāda school has turned people in general toward atheism. On the strength of this theory, one thinks that he is God, but this is not a fact. As stated in Bhagavad-gītā (mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā), the fact is that the entire cosmic manifestation is an expansion of the Supreme Lord's energies, which are manifested in the physical elements and the living entities. The living entities wrongly consider the physical elements to be resources meant for their enjoyment, and they think themselves to be the enjoyers. However, neither of them is independent; they are both energies of the Lord. The original cause for the material energy and spiritual energy is the Supreme Personality of Godhead. However, although the expansion of the Lord's energies is the original cause, one should not think that the Lord Himself has expanded in different ways. To condemn the theories of the Māyāvādīs, the Lord clearly says in Bhagavad-gītā, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All beings are in Me, but I am not in them." Everything rests upon Him, and everything is but an expansion of His energies, but this does not mean that everything is as worshipable as the Lord Himself. The material expansion is temporary, but the Lord is not temporary. The living entities are parts of the Lord, but they are not the Lord Himself. The living entities in this material world are not inconceivable, but the Lord is. The theory that the Lord's energies, being expansions of the Lord, are as good as the Lord is mistaken.

TEXTS 53–54

yathā suṣuptaḥ puruṣo

viśvaṁ paśyati cātmani

ātmānam eka-deśa-sthaṁ

manyate svapna utthitaḥ

evaṁ jāgaraṇādīni

jīva-sthānāni cātmanaḥ

māyā-mātrāṇi vijñāya

tad-draṣṭāraṁ paraṁ smaret

SYNONYMS

yathā-just as; suṣuptaḥ-sleeping; puruṣaḥ-a person; viśvam-the whole universe; paśyati-perceives; ca-also; ātmani-in himself; ātmānam-himself; eka-deśa-stham-lying down in one place; manyate-he considers; svapne-in the dreaming condition; utthitaḥ-waking up; evam-in this way; jāgaraṇa-ādīni-the states of wakefulness and so on; jīva-sthānāni-the living entity's different conditions of existence; ca-also; ātmanaḥ-of the Supreme Personality of Godhead; māyā-mātrāṇi-the exhibitions of the illusory potency; vijñāya-knowing; tat-of them; draṣṭāram-the creator or seer of all such conditions; param-the Supreme; smaret-one should always remember.

When a person is in deep sleep, he dreams and sees in himself many other objects, such as great mountains and rivers or perhaps even the entire universe, although they are far away. Sometimes when one awakens from a dream he sees that he is in a human form, lying in his bed in one place. Then he sees himself, in terms of various conditions, as belonging to a particular nationality, family and so on. All the conditions of deep sleep, dreaming and wakefulness are but energies of the Supreme Personality of Godhead. One should always remember the original creator of these conditions, the Supreme Lord, who is unaffected by them.

None of these conditions of the living entities-namely, deep sleep, dreaming and wakefulness-is substantial. They are simply displays of various phases of conditional life. There may be many mountains, rivers, trees, bees, tigers and snakes that are situated far away, but in a dream one may imagine them to be nearby. Similarly, as one has subtle dreams at night, when the living entity is awake he lives in gross dreams of nation, community, society, possessions, skyscrapers, bank balance, position and honor. Under the circumstances, one should know that his position is due to his contact with the material world. One is situated in different positions in various forms of life that are all but creations of the illusory energy, which works under the direction of the Supreme Personality of Godhead. Therefore the Supreme Lord is the ultimate actor, and the conditioned living entity should simply remember this original actor, Śrī Kṛṣṇa. As living entities, we are being carried away by the waves of prakṛti, or nature, which works under the Lord's direction (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). Bhaktivinoda Ṭhākura sings, (miche) māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi: "Why are you being carried away by the waves of the illusory energy in various phases of dreaming and wakefulness? These are all creations of māyā." Our only duty is to remember the supreme director of this illusory energy-Kṛṣṇa. For us to do this, the śāstra advises us, harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]: one should constantly chant the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The Supreme Lord is realized in three different phases, as Brahman, Paramātmā and Bhagavān, but Bhagavān is the ultimate realization. One who realizes Bhagavān-the Supreme Personality of Godhead, Kṛṣṇa-is the most perfect mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). In the human form of life, one should understand the Supreme Personality of Godhead, for then one will understand everything else. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. According to this Vedic injunction, simply by understanding Kṛṣṇa one understands Brahman, Paramātmā, prakṛti, the illusory energy, the spiritual energy and everything else. Everything will be revealed. prakṛti, the material nature, is. working under the direction of the Supreme Lord, and we living entities are being carried away by various phases of prakṛti. For self-realization, one should always remember Kṛṣṇa. As stated in Padma Purāṇa, smartavyaḥ satataṁ viṣṇuḥ: we should always remember Lord Viṣṇu. Vismartavyo na jātucit: we should never forget the Lord. This is the perfection of life.

TEXT 55

yena prasuptaḥ puruṣaḥ

svāpaṁ vedātmanas tadā

sukhaṁ ca nirguṇaṁ brahma

tam ātmānam avehi mām

SYNONYMS

yena-by whom (the Supreme Brahman); prasuptaḥ-sleeping; puruṣaḥ-a man; svāpam-the subject of a dream; veda-knows; ātmanaḥ-of himself; tadā-at that time; sukham-happiness; ca-also; nirguṇam-without contact with the material environment; brahma-the supreme spirit; tam-Him; ātmānam-the pervader; avehi-just know; mām-Me.

Know Me to be the Supreme Brahman, the all-pervading Supersoul through whom the sleeping living entity can understand his dreaming condition and his happiness beyond the activities of the material senses. That is to say, I am the cause of the activities of the sleeping living being.

When the living entity becomes free from false ego, he understands his superior position as a spirit soul, part and parcel of the pleasure potency of the Lord. Thus, due to Brahman, even while sleeping the living entity can enjoy. The Lord says, "That Brahman, that Paramātmā and that Bhagavān are I Myself." This is noted by Śrīla Jīva Gosvāmī in his Krama-sandarbha.

TEXT 56

ubhayaṁ smarataḥ puṁsaḥ

prasvāpa-pratibodhayoḥ

anveti vyatiricyeta

taj jñānaṁ brahma tat param

SYNONYMS

ubhayam-both types of consciousness (sleep and wakefulness); smarataḥ-remembering; puṁsaḥ-of the person; prasvāpa-of consciousness during sleep; pratibodhayoḥ-and of consciousness while awake; anveti-extends through; vyatiricyeta-may reach beyond; tat-that; jñānam-knowledge; brahma-the Supreme Brahman; tat-that; param-transcendental.

If one's dreams during sleep are merely subject matters witnessed by the Supersoul, how can the living entity, who is different from the Supersoul, remember the activities of dreams? The experiences of one person cannot be understood by another. Therefore the knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman. In other words, the quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman.

In knowledge the living entity is qualitatively one with the Supreme Brahman, but the quantity of the Supreme Brahman is not the same as that of the living entity, who is part of Brahman. Because the living entity is Brahman in quality, he can remember the past activities of dreams and also know the present activities of wakefulness.

TEXT 57

yad etad vismṛtaṁ puṁso

mad-bhāvaṁ bhinnam ātmanaḥ

tataḥ saṁsāra etasya

dehād deho mṛter mṛtiḥ

SYNONYMS

yat-which; etat-this; vismṛtam-forgotten; puṁsaḥ-of the living entity; mat-bhāvam-My spiritual position; bhinnam-separation; ātmanaḥ-from the Supreme Soul; tataḥ-from that; saṁsāraḥ-material, conditional life; etasya-of the living entity; dehāt-from one body; dehaḥ-another body; mṛteḥ-from one death; mṛtiḥ-another death.

When a living entity, thinking himself different from Me, forgets his spiritual identity of qualitative oneness with Me in eternity, knowledge and bliss, his material, conditional life begins. In other words, instead of identifying his interest with Mine, he becomes interested in his bodily expansions like his wife, children and material possessions. In this way, by the influence of his actions, one body comes from another, and after one death, another death takes place.

Generally the Māyāvādī philosophers or persons influenced by Māyāvādī philosophers think themselves as good as the Supreme Personality of Godhead. This is the cause of their conditional life. As stated by the Vaiṣṇava poet Jagadānanda Paṇḍita in his Prema-vivarta:

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare

As soon as a living entity forgets his constitutional position and endeavors to become one with the Supreme, his conditional life begins. The conception that the Supreme Brahman and the living entity are equal not only in quality but also in quantity is the cause of conditional life. If one forgets the difference between the Supreme Lord and the living entity, his conditional life begins. Conditional life means giving up one body to accept another and undergoing death to accept death again. The Māyāvādī philosopher teaches the philosophy of tat tvam asi, saying, "You are the same as God." He forgets that tat tvam asi applies in terms of the marginal position of the living entity, who is like sunshine. There is heat and light in the sun, and there is heat and light in the sunshine, and thus they are qualitatively one. But one should not forget that the sunshine rests on the sun. As the Lord says in Bhagavad-gītā, brahmaṇo hi pratiṣṭhāham [Bg. 14.27]: "I am the original source of Brahman." The sunshine is important because of the presence of the sun globe. It is not that the sun globe is important because of the all-pervasiveness of the sunshine. Forgetfulness and misunderstanding of this fact is called māyā. Because of forgetfulness of one's constitutional position and that of the Supreme Lord, one comes into māyā, or saṁsāra-conditional life. In this regard, Madhvācārya says:

sarva-bhinnaṁ parātmānaṁ
vismaran saṁsared iha
abhinnaṁ saṁsmaran yāti
tamo nāsty atra saṁśayaḥ

When one thinks that the living entity is nondifferent in all respects from the Supreme Lord, there is no doubt that he is in ignorance (tamaḥ).

TEXT 58

labdhveha mānuṣīṁ yoniṁ

jñāna-vijñāna-sambhavām

ātmānaṁ yo na buddhyeta

na kvacit kṣemam āpnuyāt

SYNONYMS

labdhvā-achieving; iha-in this material world (especially in this pious land of Bhārata-varṣa, India); mānuṣīm-the human; yonim-species; jñāna-of knowledge through Vedic scriptures; vijñāna-and practical application of that knowledge in life; sambhavām-wherein there is a possibility; ātmānam-one's real identity; yaḥ-anyone who; na-not; buddhyeta-understands; na-never; kvacit-at any time; kṣemam-success in life; āpnuyāt-can obtain.

A human being can attain perfection in life by self-realization through the Vedic literature and its practical application. This is possible especially for a human being born in India, the land of piety. A man who obtains birth in such a convenient position but does not understand his self is unable to achieve the highest perfection, even if he is exalted to life in the higher planetary systems.

This statement is confirmed in Caitanya-caritāmṛta (Ādi 9.41). Lord Caitanya said:

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

Everyone born in India, especially as a human being, can achieve the supreme success through the Vedic literature and its practical application in life. When one is perfect, he can render a service for the self-realization of the entire human society. This is the best way to perform humanitarian work.

TEXT 59

smṛtvehāyāṁ parikleśaṁ

tataḥ phala-viparyayam

abhayaṁ cāpy anīhāyāṁ

saṅkalpād viramet kaviḥ

SYNONYMS

smṛtvā-remembering; īhāyām-in the field of activities with fruitive results; parikleśam-the waste of energy and the miserable conditions; tataḥ-from that; phala-viparyayam-the opposite of the desired result; abhayam-fearlessness; ca-also; api-indeed; anīhāyām-when there is no desire for fruitive results; saṅkalpāt-from material desire; viramet-should cease; kaviḥ-one who is advanced in knowledge.

Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires-whether from material actions or from the fruitive activities recommended in the Vedic literatures-an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results-in other words, if one engages in devotional activities-he can achieve the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires.

TEXT 60

sukhāya duḥkha-mokṣāya

kurvāte dampatī kriyāḥ

tato 'nivṛttir aprāptir

duḥkhasya ca sukhasya ca

SYNONYMS

sukhāya-for happiness; duḥkha-mokṣāya-for release from the unhappy state; kurvāte-perform; dam-patī-the wife and husband; kriyāḥ-activities; tataḥ-from that; anivṛttiḥ-no cessation; aprāptiḥ-no achievement; duḥkhasya-of distress; ca-also; sukhasya-of happiness; ca-also.

As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness.

TEXTS 61–62

evaṁ viparyayaṁ buddhvā

nṛṇāṁ vijñābhimāninām

ātmanaś ca gatiṁ sūkṣmāṁ

sthāna-traya-vilakṣaṇām

dṛṣṭa-śrutābhir mātrābhir

nirmuktaḥ svena tejasā

jñāna-vijñāna-santṛpto

mad-bhaktaḥ puruṣo bhavet

SYNONYMS

evam-in this way; viparyayam-reversal; buddhvā-realizing; nṛṇām-of men; vijña-abhimāninām-who think of themselves as full of scientific knowledge; ātmanaḥ-of the self; ca-also; gatim-the progress; sūkṣmām-extremely difficult to understand; sthāna-traya-the three conditions of life (deep sleep, dreaming and wakefulness); vilakṣaṇām-apart from; dṛṣṭa-directly perceived; śrutābhiḥ-or understood by information from authorities; mātrābhiḥ-from objects; nirmuktaḥ-being freed; svena-by one's own; tejasā-strength of consideration; jñāna-vijñāna-with knowledge and practical application of the knowledge; santṛptaḥ-being fully satisfied; mat-bhaktaḥ-My devotee; puruṣaḥ-a person; bhavet-should become.

One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one's discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee.

TEXT 63

etāvān eva manujair

yoga-naipuṇya-buddhibhiḥ

svārthaḥ sarvātmanā jñeyo

yat parātmaika-darśanam

SYNONYMS

etāvān-this much; eva-indeed; manujaiḥ-by human beings; yoga-by the process of linking with the Supreme by bhakti-yoga; naipuṇya-endowed with expertise; buddhibhiḥ-who have intelligence; sva-arthaḥ-the ultimate goal of life; sarva-ātmanā-by all means; jñeyaḥ-to be known; yat-which; para-of the transcendental Lord; ātma-and of the soul; eka-of the oneness; darśanam-understanding.

Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this.

TEXT 64

tvam etac chraddhayā rājann

apramatto vaco mama

jñāna-vijñāna-sampanno

dhārayann āśu sidhyasi

SYNONYMS

tvam-you; etat-this; śraddhayā-with great faith and allegiance; rājan-O King; apramattaḥ-without being mad or deviated to any other conclusion; vacaḥ-instruction; mama-of Me; jñāna-vijñāna-sampannaḥ-being fully aware of knowledge and its practical application in life; dhārayan-accepting; āśu-very soon; sidhyasi-you will become the most perfect.

O King, if you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection by attaining Me.

TEXT 65

śrī-śuka uvāca

āśvāsya bhagavān itthaṁ

citraketuṁ jagad-guruḥ

paśyatas tasya viśvātmā

tataś cāntardadhe hariḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; āśvāsya-assuring; bhagavān-the Supreme Personality of Godhead; ittham-thus; citraketum-King Citraketu; jagat-guruḥ-the supreme spiritual master; paśyataḥ-while looking on; tasya-he; viśva-ātmā-the Supersoul of the whole universe; tataḥ-from there; ca-also; antardadhe-disappeared; hariḥ-Lord Hari.

Śrī Śukadeva Gosvāmī continued: After thus instructing Citraketu and assuring him of perfection in this way, the Supreme Personality of Godhead, who is the supreme spiritual master, the supreme soul, Saṅkarṣaṇa, disappeared from that place as Citraketu looked on.

Thus end the Bhaktivedanta purports of the Sixth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Citraketu Meets the Supreme Lord."

Chapter Seventeen

Mother Pārvatī Curses Citraketu

The Seventeenth Chapter is summarized as follows. This chapter describes Citraketu's receiving the body of an asura, or demon, because of joking with Lord Śiva.

After personally talking with the Supreme Personality of Godhead, King Citraketu enjoyed life in his airplane with the women of the Vidyādhara planet. Engaging in the congregational chanting of the glories of the Lord, he began flying his plane and traveling in outer space. One day while traveling like this, he wandered into the bowers of Sumeru Mountain, where he came upon Lord Śiva embracing Pārvatī, surrounded by an assembly of Siddhas, Cāraṇas and great sages. Seeing Lord Śiva in that situation, Citraketu laughed very loudly, but Pārvatī became very angry at him and cursed him. Because of this curse, Citraketu later appeared as the demon Vṛtrāsura.

Citraketu, however, was not at all afraid of Pārvatī's curse, and thus he spoke as follows: "Everyone in human society enjoys happiness and distress according to his past deeds and in this way travels in the material world. Therefore no one is responsible for his happiness and distress. One is controlled by the influence of material nature in the material world, yet one thinks himself the doer of everything. In this material world, which is made of the external energy of the Supreme Lord, one is sometimes cursed and sometimes favored, and thus he sometimes enjoys in the upper planetary systems and sometimes suffers in the lower planets, but all these situations are the same because they are within this material world. None of these positions has any factual existence, for all of them are temporary. The Supreme Personality of Godhead is the ultimate controller because the material world is created, maintained and annihilated under His control while He nonetheless remains neutral to these different transformations of the material world in time and space. The material, external energy of the Supreme Personality of Godhead is in charge of this material world. The Lord helps the world by creating situations for the living entities within it."

When Citraketu spoke in this way, all the members in the great assembly in which Lord Śiva and Pārvatī were present were astonished. Then Lord Śiva began speaking about the devotees of the Lord. A devotee is neutral in all conditions of life, whether in the heavenly planets or hellish planets, whether liberated from the material world or conditioned by it, and whether blessed with happiness or subjected to distress. These are all merely dualities created by the external energy. Being influenced by the external energy, the living entity accepts a gross and subtle material body, and in this illusory position he apparently suffers miseries, although everyone is part and parcel of the Supreme Lord. The so-called demigods consider themselves independent lords, and in this way they are misled from understanding that all living entities are part of the Supreme. This chapter concludes by glorifying the devotee and the Supreme Personality of Godhead.

TEXT 1

śrī-śuka uvāca

yataś cāntarhito 'nantas

tasyai kṛtvā diśe namaḥ

vidyādharaś citraketuś

cacāra gagane caraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yataḥ-in which (direction); ca-and; antarhitaḥ-disappeared; anantaḥ-the unlimited Supreme Personality of Godhead; tasyai-unto that; kṛtvā-after offering; diśe-direction; namaḥ-obeisances; vidyādharaḥ-the King of the Vidyādhara planet; citraketuḥ-Citraketu; cacāra-traveled; gagane-in outer space; caraḥ-moving.

Śrīla Śukadeva Gosvāmī said: After offering obeisances to the direction from which Ananta, the Supreme Personality of Godhead, had disappeared, Citraketu began traveling in outer space as the head of the Vidyādharas.

TEXTS 2–3

sa lakṣaṁ varṣa-lakṣāṇām

avyāhata-balendriyaḥ

stūyamāno mahā-yogī

munibhiḥ siddha-cāraṇaiḥ

kulācalendra-droṇīṣu

nānā-saṅkalpa-siddhiṣu

reme vidyādhara-strībhir

gāpayan harim īśvaram

SYNONYMS

saḥ-he (Citraketu); lakṣam-one hundred thousand; varṣa-of years; lakṣāṇām-one hundred thousand; avyāhata-without hindrance; bala-indriyaḥ-whose strength and power of the senses; stūyamānaḥ-being praised; mahā-yogī-the great mystic yogī; munibhiḥ-by saintly persons; siddha-cāraṇaiḥ-by the Siddhas and Cāraṇas; kulācalendra-droṇīṣu-within the valleys of the great mountain known as Kulācalendra, or Sumeru; nānā-saṅkalpa-siddhiṣu-where one becomes perfect in all kinds of mystic power; reme-enjoyed; vidyādhara-strībhiḥ-with the women of the Vidyādhara planet; gāpayan-causing to praise; harim-the Supreme Personality of Godhead, Hari; īśvaram-the controller.

Being praised by great sages and saints and by the inhabitants of Siddhaloka and Cāraṇaloka, Citraketu, the most powerful mystic yogī, wandered about enjoying life for millions of years. With bodily strength and senses free from deterioration, he traveled within the valleys of Sumeru Mountain, which is the place of perfection for various kinds of mystic power. In those valleys he enjoyed life with the women of Vidyādhara-loka by chanting the glories of the Supreme Lord, Hari.

It is to be understood that Mahārāja Citraketu, although surrounded by beautiful women from Vidyādhara-loka, did not forget to glorify the Lord by chanting the holy name of the Lord. It has been proved in many places that one who is not contaminated by any material condition, who is a pure devotee engaged in chanting the glories of the Lord, should be understood to be perfect.

TEXTS 4–5

ekadā sa vimānena

viṣṇu-dattena bhāsvatā

giriśaṁ dadṛśe gacchan

parītaṁ siddha-cāraṇaiḥ

āliṅgyāṅkīkṛtāṁ devīṁ

bāhunā muni-saṁsadi

uvāca devyāḥ śṛṇvantyā

jahāsoccais tad-antike

SYNONYMS

ekadā-one time; saḥ-he (King Citraketu); vimānena-with his airplane; viṣṇu-dattena-given to him by Lord Viṣṇu; bhāsvatā-shining brilliantly; giriśam-Lord Śiva; dadṛśe-he saw; gacchan-going; parītam-surrounded; siddha-by the inhabitants of Siddhaloka; cāraṇaiḥ-and the inhabitants of Cāraṇaloka; āliṅgya-embracing; aṅkīkṛtām-sitting on his lap; devīm-his wife, Pārvatī; bāhunā-with his arm; muni-saṁsadi-in the presence of great saintly persons; uvāca-he said; devyāḥ-while the goddess Pārvatī; śṛṇvantyāḥ-was hearing; jahāsa-he laughed; uccaiḥ-very loudly; tad-antike-in the vicinity.

One time while King Citraketu was traveling in outer space on a brilliantly effulgent airplane given to him by Lord Viṣṇu, he saw Lord Śiva, surrounded by Siddhas and Cāraṇas. Lord Śiva was sitting in an assembly of great saintly persons and embracing Pārvatī on his lap with his arm. Citraketu laughed loudly and spoke, within the hearing of Pārvatī.

Śrīla Viśvanātha Cakravartī Ṭhākura says in this connection,

bhaktiṁ bhūtiṁ harir dattvā
sva-vicchedānubhūtaye
devyāḥ śāpena vṛtratvaṁ
nītvā taṁ svāntike 'nayat

The purport is that the Supreme Personality of Godhead wanted to bring Citraketu to Vaikuṇṭhaloka as soon as possible. The Lord's plan was that Citraketu be cursed by Pārvatī to become Vṛtrāsura so that in his next life he could quickly return home, back to Godhead. There have been many instances in which a devotee acting as a demon has been brought to the kingdom of God by the mercy of the Lord. For Pārvatī to be embraced by Lord Śiva was natural in a relationship between husband and wife; this was nothing extraordinary for Citraketu to see. Nonetheless, Citraketu laughed loudly to see Lord Śiva in that situation, even though he should not have done so. Thus he was eventually cursed, and this curse was the cause of his returning home, back to Godhead.

TEXT 6

citraketur uvāca

eṣa loka-guruḥ sākṣād

dharmaṁ vaktā śarīriṇām

āste mukhyaḥ sabhāyāṁ vai

mithunī-bhūya bhāryayā

SYNONYMS

citraketuḥ uvāca-King Citraketu said; eṣaḥ-this; loka-guruḥ-the spiritual master of the people who follow Vedic instructions; sākṣāt-directly; dharmam-of religion; vaktā-the speaker; śarīriṇām-for all living entities who have accepted material bodies; āste-sits; mukhyaḥ-the chief; sabhāyām-in an assembly; vai-indeed; mithunī-bhūya-embracing; bhāryayā-with his wife.

Citraketu said: Lord Śiva, the spiritual master of the general populace, is the best of all living entities who have accepted material bodies. He enunciates the system of religion. Yet how wonderful it is that he is embracing his wife, Pārvatī, in the midst of an assembly of great saintly persons.

TEXT 7

jaṭā-dharas tīvra-tapā

brahmavādi-sabhā-patiḥ

aṅkīkṛtya striyaṁ cāste

gata-hrīḥ prākṛto yathā

SYNONYMS

jaṭā-dharaḥ-keeping matted locks of hair; tīvra-tapāḥ-highly elevated due to undergoing fierce austerities and penances; brahma-vādi-of strict followers of the Vedic principles; sabhā-patiḥ-the president of an assembly; aṅkīkṛtya-embracing; striyam-a woman; ca-and; āste-sits; gata-hrīḥ-without shame; prākṛtaḥ-a person conditioned by material nature; yathā-just as.

Lord Śiva, whose hair is matted on his head, has certainly undergone great austerities and penances. Indeed, he is the president in the assembly of strict followers of Vedic principles. Nonetheless, he is seated with his wife on his lap in the midst of saintly persons and is embracing her as if he were a shameless, ordinary human being.

Citraketu appreciated the exalted position of Lord Śiva, and therefore he remarked at how wonderful it was that Lord Śiva was acting like an ordinary human being. He appreciated Lord Śiva's position, but when he saw Lord Śiva sitting in the midst of saintly persons and acting like a shameless, ordinary man, he was astonished. Śrīla Viśvanātha Cakravartī Ṭhākura remarks that although Citraketu criticized Lord Śiva, he did not offend Lord Śiva like Dakṣa. Dakṣa considered Lord Śiva insignificant, but Citraketu expressed his wonder at Lord Śiva's being situated in that way.

TEXT 8

prāyaśaḥ prākṛtāś cāpi

striyaṁ rahasi bibhrati

ayaṁ mahā-vrata-dharo

bibharti sadasi striyam

SYNONYMS

prāyaśaḥ-generally; prākṛtāḥ-conditioned souls; ca-also; api-although; striyam-a woman; rahasi-in a solitary place; bibhrati-embrace; ayam-this (Lord Śiva); mahā-vrata-dharaḥ-the master of great vows and austerities; bibharti-enjoys; sadasi-in an assembly of great saintly persons; striyam-his wife.

Ordinary conditioned persons generally embrace their wives and enjoy their company in solitary places. How wonderful it is that Lord Mahādeva, although a great master of austerity, is embracing his wife openly in the midst of an assembly of great saints.

The word mahā-vrata-dharaḥ indicates a brahmacārī who has never fallen down. Lord Śiva is counted among the best of yogīs, yet he embraced his wife in the midst of great saintly persons. Citraketu appreciated how great Lord Śiva was to be unaffected even in that situation. Therefore Citraketu was not an offender; he merely expressed his wonder.

TEXT 9

śrī-śuka uvāca

bhagavān api tac chrutvā

prahasyāgādha-dhīr nṛpa

tūṣṇīṁ babhūva sadasi

sabhyāś ca tad-anuvratāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bhagavān-Lord Śiva; api-also; tat-that; śrutvā-hearing; prahasya-smiling; agādhadhīḥ-whose intelligence is unfathomed; nṛpa-O King; tūṣṇīm-silent; babhūva-remained; sadasi-in the assembly; sabhyāḥ-everyone assembled there; ca-and; tat-anuvratāḥ-followed Lord Śiva (remained silent).

Śrīla Śukadeva Gosvāmī continued: My dear King, after hearing Citraketu's statement, Lord Śiva, the most powerful personality, whose knowledge is fathomless, simply smiled and remained silent, and all the members of the assembly followed the lord by not saying anything.

Citraketu's purpose in criticizing Lord Śiva is somewhat mysterious and cannot be understood by a common man. Śrīla Viśvanātha Cakravartī Ṭhākura, however, has made the following observations. Lord Śiva, being the most exalted Vaiṣṇava and one of the most powerful demigods, is able to do anything he desires. Although he was externally exhibiting the behavior of a common man and not following etiquette, such actions cannot diminish his exalted position. The difficulty is that a common man, seeing Lord Śiva's behavior, might follow his example. As stated in Bhagavad-gītā (3.21):

yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate

"Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." A common man might also criticize Lord Śiva, like Dakṣa, who suffered the consequences for his criticism. King Citraketu desired that Lord Śiva cease this external behavior so that others might be saved from criticizing him and thus becoming offenders. If one thinks that Viṣṇu, the Supreme Personality of Godhead, is the only perfect personality whereas the demigods, even such demigods as Lord Śiva, are inclined to improper social affairs, he is an offender. Considering all this, King Citraketu was somewhat harsh in his behavior with Lord Śiva.

Lord Śiva, who is always deep in knowledge, could understand Citraketu's purpose, and therefore he was not at all angry; rather, he simply smiled and remained silent. The members of the assembly surrounding Lord Śiva could also understand Citraketu's purpose. Consequently, following the behavior of Lord Śiva, they did not protest; instead, following their master, they remained silent. If the members of the assembly thought that Citraketu had blasphemed Lord Śiva, they would certainly have left at once, blocking their ears with their hands.

TEXT 10

ity atad-vīrya-viduṣi

bruvāṇe bahv-aśobhanam

ruṣāha devī dhṛṣṭāya

nirjitātmābhimānine

SYNONYMS

iti-thus; a-tat-vīrya-viduṣi-when Citraketu, who did not know the prowess of Lord Śiva; bruvāṇe-spoke; bahu-aśobhanam-that which is not up to the standard of etiquette (the criticism of the exalted Lord Śiva); ruṣā-with anger; āha-said; devī-the goddess Pārvatī; dhṛṣṭāya-unto Citraketu, who was quite shameless; nirjita-ātma-as one who has controlled his senses; abhimānine-thinking of himself.

Not knowing the prowess of Lord Śiva and Pārvatī, Citraketu strongly criticized them. His statements were not at all pleasing, and therefore the goddess Pārvatī, being very angry, spoke as follows to Citraketu, who thought himself better than Lord Śiva in controlling the senses.

Although Citraketu never meant to insult Lord Śiva, he should not have criticized the lord, even though the lord was transgressing social customs. It is said, tejīyasāṁ na doṣāya: one who is very powerful should be understood to be faultless. For example, one should not find faults with the sun, although it evaporates urine from the street. The most powerful cannot be criticized by an ordinary man, or even by a great personality. Citraketu should have known that Lord Śiva, although sitting in that way, was not to be criticized. The difficulty was that Citraketu, having become a great devotee of Lord Viṣṇu, Saṅkarṣaṇa, was somewhat proud at having achieved Lord Saṅkarṣaṇa's favor and therefore thought that he could now criticize anyone, even Lord Śiva. This kind of pride in a devotee is never tolerated. A Vaiṣṇava should always remain very humble and meek and offer respect to others.

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." A Vaiṣṇava should not try to minimize anyone else's position. It is better to remain humble and meek and chant the Hare Kṛṣṇa mantra. The word nirjitātmābhimānine indicates that Citraketu thought himself a better controller of the senses than Lord Śiva, although actually he was not. Because of all these considerations, mother Pārvatī was somewhat angry at Citraketu.

TEXT 11

śrī-pārvaty uvāca

ayaṁ kim adhunā loke

śāstā daṇḍa-dharaḥ prabhuḥ

asmad-vidhānāṁ duṣṭānāṁ

nirlajjānāṁ ca viprakṛt

SYNONYMS

śrī-pārvatī uvāca-the goddess Pārvatī said; ayam-this; kim-whether; adhunā-now; loke-in the world; śāstā-the supreme controller; daṇḍa-dharaḥ-the carrier of the rod of punishment; prabhuḥ-the master; asmat-vidhānām-of persons like us; duṣṭānām-criminals; nirlajjānām-who have no shame; ca-and; viprakṛt-the restrainer.

The goddess Pārvatī said: Alas, has this upstart now received a post from which to punish shameless persons like us? Has he been appointed ruler, carrier of the rod of punishment? Is he now the only master of everything?

TEXT 12

na veda dharmaṁ kila padmayonir

na brahma-putrā bhṛgu-nāradādyāḥ

na vai kumāraḥ kapilo manuś ca

ye no niṣedhanty ati-vartinaṁ haram

SYNONYMS

na-not; veda-knows; dharmam-the religious principles; kila-indeed; padma-yoniḥ-Lord Brahmā; na-nor; brahma-putrāḥ-the sons of Lord Brahmā; bhṛgu-Bhṛgu; nārada-Nārada; ādyāḥ-and so on; na-nor; vai-indeed; kumāraḥ-the four Kumāras (Sanaka, Sanat-kumāra, Sananda and Sanātana); kapilaḥ-Lord Kapila; manuḥ-Manu himself; ca-and; ye-who; no-not; niṣedhanti-order to stop; ati-vartinam-who is beyond laws and orders; haram-Lord Śiva.

Alas, Lord Brahmā, who has taken his birth from the lotus flower, does not know the principles of religion, nor do the great saints like Bhṛgu and Nārada, nor the four Kumāras, headed by Sanat-kumāra. Manu and Kapila have also forgotten the religious principles. I suppose it to be because of this that they have not tried to stop Lord Śiva from behaving improperly.

TEXT 13

eṣām anudhyeya-padābja-yugmaṁ

jagad-guruṁ maṅgala-maṅgalaṁ svayam

yaḥ kṣatra-bandhuḥ paribhūya sūrīn

praśāsti dhṛṣṭas tad ayaṁ hi daṇḍyaḥ

SYNONYMS

eṣām-of all these (exalted personalities); anudhyeya-to be constantly meditated upon; pada-abja-yugmam-whose two lotus feet; jagat-gurum-the spiritual master of the whole world; maṅgala-maṅgalam-personification of the topmost religious principle; svayam-himself; yaḥ-he who; kṣatra-bandhuḥ-the lowest of the kṣatriyas; paribhūya-overriding; sūrīn-the demigods (like Brahmā and the others); praśāsti-chastises; dhṛṣṭaḥ-impudent; tat-therefore; ayam-this person; hi-indeed; daṇḍyaḥ-to be punished.

This Citraketu is the lowest of kṣatriyas, for he has impudently overridden Brahmā and the other demigods by insulting Lord Śiva, upon whose lotus feet they always meditate. Lord Śiva is personified religion and the spiritual master of the entire world, and therefore Citraketu must be punished.

All the members of the assembly were exalted brāhmaṇas and self-realized souls, but they did not say anything about the conduct of Lord Śiva, who was embracing the goddess Pārvatī on his lap. Citraketu nonetheless criticized Lord Śiva, and therefore the opinion of Pārvatī was that he should be punished.

TEXT 14

nāyam arhati vaikuṇṭha-

pāda-mūlopasarpaṇam

sambhāvita-matiḥ stabdhaḥ

sādhubhiḥ paryupāsitam

SYNONYMS

na-not; ayam-this person; arhati-deserves; vaikuṇṭha-pāda-mūla-upasarpaṇam-the approaching of the shelter of Lord Viṣṇu's lotus feet; sambhāvita-matiḥ-considering himself highly esteemed; stabdhaḥ-impudent; sādhubhiḥ-by great saintly persons; paryupāsitam-worshiped.

This person is puffed up because of his achievements, thinking, "I am the best." He does not deserve to approach the shelter of Lord Viṣṇu's lotus feet, which are worshiped by all saintly persons, for he is impudent, thinking himself greatly important.

If a devotee thinks that he is very much advanced in devotional service, he is considered puffed up and unfit to sit beneath the shelter of the Lord's lotus feet. Again, this instruction by Lord Caitanya is applicable:

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Unless one is humble and meek, one cannot qualify to sit at the lotus feet of the Lord.

TEXT 15

ataḥ pāpīyasīṁ yonim

āsurīṁ yāhi durmate

yatheha bhūyo mahatāṁ

na kartā putra kilbiṣam

SYNONYMS

ataḥ-therefore; pāpīyasīm-most sinful; yonim-to the species of life; āsurīm-demoniac; yāhi-go; durmate-O impudent one; yathā-so that; iha-in this world; bhūyaḥ-again; mahatām-to great personalities; na-not; kartā-will commit; putra-my dear son; kilbiṣam-any offense.

O impudent one, my dear son, now take birth in a low, sinful family of demons so that you will not commit such an offense again toward exalted, saintly persons in this world.

One should be very careful not to commit offenses at the lotus feet of Vaiṣṇavas, of whom Lord Śiva is the best. While instructing Śrīla Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu described an offense at the lotus feet of a Vaiṣṇava as hātī mātā, a mad elephant. When a mad elephant enters a nice garden, it spoils the entire garden. Similarly, if one becomes like a mad elephant and commits offenses at the lotus feet of a Vaiṣṇava, his entire spiritual career is halted. One should therefore be very careful not to commit offenses at the lotus feet of a Vaiṣṇava.

Mother Pārvatī was justified in punishing Citraketu, for Citraketu impudently criticized the supreme father, Mahādeva, who is the father of the living entities conditioned within this material world. The goddess Durgā is called mother, and Lord Śiva is called father. A pure Vaiṣṇava should be very careful to engage in his specific duty without criticizing others. This is the safest position. Otherwise, if one tends to criticize others, he may commit the great offense of criticizing a Vaiṣṇava.

Because Citraketu was undoubtedly a Vaiṣṇava, he might have been surprised that Pārvatī had cursed him. Therefore the goddess Pārvatī addressed him as putra, or son. Everyone is the son of mother Durgā, but she is not an ordinary mother. As soon as there is a small discrepancy in a demon's behavior, mother Durgā immediately punishes the demon so that he may come to his senses. This is explained by Lord Kṛṣṇa in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." To surrender to Kṛṣṇa means to surrender to His devotees also, for no one can be a proper servant of Kṛṣṇa unless he is a proper servant of a devotee. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without serving a servant of Kṛṣṇa, one cannot be elevated to being a servant of Kṛṣṇa Himself. Therefore mother Pārvatī spoke to Citraketu exactly like a mother who says to her naughty child, "My dear child, I am punishing you so that you won't do anything like this again." This tendency of a mother to punish her child is found even in mother Yaśodā, who became the mother of the Supreme Personality of Godhead. Mother Yaśodā punished Kṛṣṇa by binding Him and showing Him a stick. Thus it is the duty of a mother to chastise her beloved son, even in the case of the Supreme Lord. It is to be understood that mother Durgā was justified in punishing Citraketu. This punishment was a boon to Citraketu because after taking birth as the demon Vṛtrāsura, he was promoted directly to Vaikuṇṭha.

TEXT 16

śrī-śuka uvāca

evaṁ śaptaś citraketur

vimānād avaruhya saḥ

prasādayām āsa satīṁ

mūrdhnā namreṇa bhārata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; śaptaḥ-cursed; citraketuḥ-King Citraketu; vimānāt-from his airplane; avaruhya-coming down; saḥ-he; prasādayām āsa-completely pleased; satīm-Pārvatī; mūrdhnā-by his head; namreṇa-bent low; bhārata-O King Parīkṣit.

Śrī Śukadeva Gosvāmī continued: My dear King Parīkṣit, when Citraketu was cursed by Pārvatī, he descended from his airplane, bowed before her with great humility and pleased her completely.

TEXT 17

citraketur uvāca

pratigṛhṇāmi te śāpam

ātmano 'ñjalināmbike

devair martyāya yat proktaṁ

pūrva-diṣṭaṁ hi tasya tat

SYNONYMS

citraketuḥ uvāca-King Citraketu said; pratigṛhṇāmi-I accept; te-your; śāpam-curse; ātmanaḥ-my own; añjalinā-with folded bands; ambike-O mother; devaiḥ-by the demigods; martyāya-unto a mortal; yat-which; proktam-prescribed; pūrva-diṣṭam-fixed previously according to one's past deeds; hi-indeed; tasya-of him; tat-that.

Citraketu said: My dear mother, with my own hands folded together I accept the curse upon me. I do not mind the curse, for happiness and distress are given by the demigods as a result of one's past deeds.

Since Citraketu was a devotee of the Lord, he was not at all disturbed by the curse of mother Pārvatī. He knew very well that one suffers or enjoys the results of one's past deeds as ordained by daiva-netra-superior authority, or the agents of the Supreme Personality of Godhead. He knew that he had not committed any offense at the lotus feet of Lord Śiva or the goddess Pārvatī, yet he had been punished, and this means that the punishment had been ordained. Thus the King did not mind it. A devotee is naturally so humble and meek that he accepts any condition of life as a blessing from the Lord. Tat te 'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). A devotee always accepts punishment from anyone as the mercy of the Lord. If one lives in this conception of life, he sees whatever reverses occur to be due to his past misdeeds, and therefore he never accuses anyone. On the contrary, he becomes increasingly attached to the Supreme Personality of Godhead because of his being purified by his suffering. Suffering, therefore, is also a process of purification.

Śrīla Viśvanātha Cakravartī Ṭhākura says in this connection that one who has developed Kṛṣṇa consciousness and who exists in love with Kṛṣṇa is no longer subject to suffering and happiness under the laws of karma. Indeed, he is beyond karma. The Brahma-saṁhitā says, karmāṇi nirdahati kintu ca bhakti-bhājām: [Bs. 5.54] a devotee is free from the reactions of his karma because he has taken to devotional service. This same principle is confirmed in Bhagavad-gītā (14.26). Sa guṇān samatītyaitān brahma-bhūyāya kalpate: one who is engaged in devotional service has already been freed from the reactions of his material karma, and thus he immediately becomes brahma-bhūta, or transcendental. This is also expressed in Śrīmad-Bhāgavatam (1.2.21). Kṣīyante cāsya karmāṇi: before attaining the stage of love, one becomes free from all the results of karma.

The Lord is very kind and affectionate toward His devotees, and therefore a devotee, in any condition, is not subjected to the results of karma. A devotee never aspires for the heavenly planets. The heavenly planets, liberation and hell are nondifferent for a devotee, for he does not discriminate between different positions in the material world. A devotee is always eager to return home, back to Godhead, and remain there as the Lord's associate. This ambition becomes increasingly fervent in his heart, and therefore he does not care about material changes in his life. Śrīla Viśvanātha Cakravartī Ṭhākura comments that Mahārāja Citraketu's being cursed by Pārvatī should be considered the mercy of the Lord. The Lord wanted Citraketu to return to Godhead as soon as possible, and therefore he terminated all the reactions of his past deeds. Acting through the heart of Pārvatī, the Lord, who is situated in everyone's heart, cursed Citraketu in order to end all his material reactions. Thus Citraketu became Vṛtrāsura in his next life and returned home, back to Godhead.

TEXT 18

saṁsāra-cakra etasmiñ

jantur ajñāna-mohitaḥ

bhrāmyan sukhaṁ ca duḥkhaṁ ca

bhuṅkte sarvatra sarvadā

SYNONYMS

saṁsāra-cakre-in the wheel of material existence; etasmin-this; jantuḥ-the living entity; ajñāna-mohitaḥ-being bewildered by ignorance; bhrāmyan-wandering; sukham-happiness; ca-and; duḥkham-distress; ca-also; bhuṅkte-he undergoes; sarvatra-everywhere; sarvadā-always.

Deluded by ignorance, the living entity wanders in the forest of this material world, enjoying the happiness and distress resulting from his past deeds, everywhere and at all times. [Therefore, my dear mother, neither you nor I am to be blamed for this incident.]

As confirmed in Bhagavad-gītā (3.27):

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." Actually a conditioned soul is completely under the control of material nature. Wandering here and there-always and everywhere-he is subjected to the results of his past deeds. This is carried out by the laws of nature, but one foolishly thinks himself the doer, which in fact he is not. To get free from the karma-cakra, the wheel of the results of one's karma, one should take to bhakti-mārga-devotional service, or Kṛṣṇa consciousness. That is the only remedy. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66].

TEXT 19

naivātmā na paraś cāpi

kartā syāt sukha-duḥkhayoḥ

kartāraṁ manyate 'trājña

ātmānaṁ param eva ca

SYNONYMS

na-not; eva-indeed; ātmā-the spirit soul; na-nor; paraḥ-another (friend or enemy); ca-also; api-indeed; kartā-the doer; syāt-can be; sukha-duḥkhayoḥ-of happiness and distress; kartāram-the doer; manyate-considers; atra-in this connection; ajñaḥ-a person not aware of the real fact; ātmānam-himself; param-another; eva-indeed; ca-also.

In this material world, neither the living entity himself nor others [friends and enemies] are the cause of material happiness and distress. But because of gross ignorance, the living entity thinks that he and others are the cause.

In this verse the word ajña is very significant. In the material world, all living entities are ajña, ignorant, in different degrees. This ignorance continues very strongly in the mode of ignorance presented by material nature. One must therefore promote himself to the stage of goodness through his character and behavior and then gradually come to the transcendental platform, or adhokṣaja platform, in which he realizes both his position and the position of others. Everything is done under the superintendence of the Supreme Personality of Godhead. The process by which the results of action are ordained is called niyatam, always working.

TEXT 20

guṇa-pravāha etasmin

kaḥ śāpaḥ ko nv anugrahaḥ

kaḥ svargo narakaḥ ko vā

kiṁ sukhaṁ duḥkham eva vā

SYNONYMS

guṇa-pravāhe-in the current of the modes of material nature; etasmin-this; kaḥ-what; śāpaḥ-a curse; kaḥ-what; nu-indeed; anugrahaḥ-a favor; kaḥ-what; svargaḥ-elevation to heavenly planets; narakaḥ-hell; kaḥ-what; vā-or; kim-what; sukham-happiness; duḥkham-distress; eva-indeed; vā-or.

This material world resembles the waves of a constantly flowing river. Therefore, what is a curse and what is a favor? What are the heavenly planets, and what are the hellish planets? What is actually happiness, and what is actually distress? Because the waves flow constantly, none of them has an eternal effect.

Śrīla Bhaktivinoda Ṭhākura sings, (miche) māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi: "My dear living entities within this material world, why are you being carried away by the waves of the modes of material nature?" (Jīva) kṛṣṇa-dāsa, ei viśvāsa, karle ta' āra duḥkha nāi: "If the living entity tries to understand that he is an eternal servant of Kṛṣṇa, there will no longer be misery for him." Kṛṣṇa wants us to give up all other engagements and surrender unto Him. If we do so, where will the cause and effect of this material world be? There is nothing like cause and effect for the surrendered soul. Śrīla Viśvanātha Cakravartī Ṭhākura says in this regard that being put into this material world is like being thrown into a mine of salt. If one falls into a mine of salt, he tastes only salt wherever he goes. Similarly, this material world is full of miseries. The so-called temporary happiness of the world is also misery, but in ignorance we cannot understand this. That is the actual position. When one comes to his senses-when he becomes Kṛṣṇa conscious-he is no longer concerned with the various conditions of this material world. He is not concerned with happiness or distress, curses or favors, or heavenly or hellish planets. He sees no distinction between them.

TEXT 21

ekaḥ sṛjati bhūtāni

bhagavān ātma-māyayā

eṣāṁ bandhaṁ ca mokṣaṁ ca

sukhaṁ duḥkhaṁ ca niṣkalaḥ

SYNONYMS

ekaḥ-one; sṛjati-creates; bhūtāni-different varieties of living entities; bhagavān-the Supreme Personality of Godhead; ātma-māyayā-by His personal potencies; eṣām-of all the conditioned souls; bandham-the conditional life; ca-and; mokṣam-the liberated life; ca-also; sukham-happiness; duḥkham-distresses; ca-and; niṣkalaḥ-not affected by the material qualities.

The Supreme Personality of Godhead is one. Unaffected by the conditions of the material world, He creates all the conditioned souls by His own personal potency. Because of being contaminated by the material energy, the living entity is put into ignorance and thus into different conditions of bondage. Sometimes, by knowledge, the living entity is given liberation. In sattva-guṇa and rajo-guṇa, he is subjected to happiness and distress.

The question may be raised why the living entities are situated in different conditions and who has arranged this. The answer is that it has been done by the Supreme Personality of Godhead, without anyone's help. The Lord has His own energies (parāsya śaktir vividhaiva śrūyate), and one of them, namely the external energy, creates the material world and the varieties of happiness and distress for the conditioned souls under the supervision of the Lord. The material world consists of three modes of material nature-sattva-guṇa, rajo-guṇa and tamo-guṇa. By sattva-guṇa the Lord maintains the material world, by rajo-guṇa He creates it, and by tamo-guṇa He annihilates it. After the varieties of living entities are created, they are subject to happiness and distress according to their association. When they are in sattva-guṇa, the mode of goodness, they feel happiness, when in rajo-guṇa they are distressed, and when in tamo-guṇa they have no sense of what to do or what is right and wrong.

TEXT 22

na tasya kaścid dayitaḥ pratīpo

na jñāti-bandhur na paro na ca svaḥ

samasya sarvatra nirañjanasya

sukhe na rāgaḥ kuta eva roṣaḥ

SYNONYMS

na-not; tasya-of Him (the Supreme Lord); kaścit-anyone; dayitaḥ-dear; pratīpaḥ-not dear; na-nor; jñāti-kinsman; bandhuḥ-friend; na-nor; paraḥ-other; na-nor; ca-also; svaḥ-own; samasya-who is equal; sarvatra-everywhere; nirañjanasya-without being affected by material nature; sukhe-in happiness; na-not; rāgaḥ-attachment; kutaḥ-from where; eva-indeed; roṣaḥ-anger.

The Supreme Personality of Godhead is equally disposed toward all living entities. Therefore no one is very dear to Him, and no one is a great enemy for Him; no one is His friend, and no one is His relative. Being unattached to the material world, He has no affection for so-called happiness or hatred for so-called distress. The two terms happiness and distress are relative. Since the Lord is always happy, for Him there is no question of distress.

TEXT 23

tathāpi tac-chakti-visarga eṣāṁ

sukhāya duḥkhāya hitāhitāya

bandhāya mokṣāya ca mṛtyu-janmanoḥ

śarīriṇāṁ saṁsṛtaye 'vakalpate

SYNONYMS

tathāpi-still; tat-śakti-of the Lord's energy; visargaḥ-the creation; eṣām-of these (conditioned souls); sukhāya-for the happiness; duḥkhāya-for the distress; hita-ahitāya-for the profit and loss; bandhāya-for the bondage; mokṣāya-for the liberation; ca-also; mṛtyu-of death; janmanoḥ-and birth; śarīriṇām-of all those who accept material bodies; saṁsṛtaye-for the repetition; avakalpate-acts.

Although the Supreme Lord is unattached to our happiness and distress according to karma, and although no one is His enemy or favorite, He creates pious and impious activities through the agency of His material potency. Thus for the continuation of the materialistic way of life He creates happiness and distress, good fortune and bad, bondage and liberation, birth and death.

Although the Supreme Personality of Godhead is the ultimate doer of everything, in His original transcendental existence He is not responsible for the happiness and distress, or bondage and liberation, of the conditioned souls. These are due to the results of the fruitive activities of the living entities within this material world. By the order of a judge, one person is released from jail, and another is imprisoned, but the judge is not responsible, for the distress and happiness of these different people is due to their own activities. Although the government is ultimately the supreme authority, the justice is administered by the departments of the government, and the government is not responsible for the individual judgments. Therefore the government is equal to all the citizens. Similarly, the Supreme Lord is neutral to everyone, but for the maintenance of law and order His supreme government has various departments, which control the activities of the living entities. Another example given in this regard is that lilies open or close because of the sunshine, and thus the bumblebees enjoy or suffer, but the sunshine and the sun globe are not responsible for the happiness and distress of the bumblebees.

TEXT 24

atha prasādaye na tvāṁ

śāpa-mokṣāya bhāmini

yan manyase hy asādhūktaṁ

mama tat kṣamyatāṁ sati

SYNONYMS

atha-therefore; prasādaye-I am trying to please; na-not; tvām-you; śāpa-mokṣāya-for being released from your curse; bhāmini-O most angry one; yat-which; manyase-you consider; hi-indeed; asādhu-uktam-improper speech; mama-my; tat-that; kṣamyatām-let it be excused; sati-O most chaste one.

O mother, you are now unnecessarily angry, but since all my happiness and distress are destined by my past activities, I do not plead to be excused or relieved from your curse. Although what I have said is not wrong, please let whatever you think is wrong be pardoned.

Being fully aware of how the results of one's karma accrue by the laws of nature, Citraketu did not want to be released from Pārvatī's curse. Nonetheless, he wanted to satisfy her because although his verdict was natural, she was displeased with him. As a matter of course, Mahārāja Citraketu begged pardon from Pārvatī.

TEXT 25

śrī-śuka uvāca

iti prasādya giriśau

citraketur arindama

jagāma sva-vimānena

paśyatoḥ smayatos tayoḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; prasādya-after satisfying; giriśau-Lord Śiva and his wife, Pārvatī; citraketuḥ-King Citraketu; arim-dama-O King Parīkṣit, who are always able to subdue the enemy; jagāma-went away; sva-vimānena-by his own airplane; paśyatoḥ-were watching; smayatoḥ-were smiling; tayoḥ-while Lord Śiva and Pārvatī.

Śrī Śukadeva Gosvāmī continued: O King Parīkṣit, subduer of the enemy, after Citraketu satisfied Lord Śiva and his wife, Pārvatī, he boarded his airplane and left as they looked on. When Lord Śiva and Pārvatī saw that Citraketu, although informed of the curse, was unafraid, they smiled, being fully astonished by his behavior.

TEXT 26

tatas tu bhagavān rudro

rudrāṇīm idam abravīt

devarṣi-daitya-siddhānāṁ

pārṣadānāṁ ca śṛṇvatām

SYNONYMS

tataḥ-thereafter; tu-then; bhagavān-the most powerful; rudraḥ-Lord Śiva; rudrāṇīm-unto his wife, Pārvatī; idam-this; abravīt-said; devarṣi-while the great sage Nārada; daitya-the demons; siddhānām-and the inhabitants of Siddhaloka, who are expert in yogic power; pārṣadānām-his personal associates; ca-also; śṛṇvatām-were listening.

Thereafter, in the presence of the great sage Nārada, the demons, the inhabitants of Siddhaloka, and his personal associates, Lord Śiva, who is most powerful, spoke to his wife, Pārvatī, while they all listened.

TEXT 27

śrī-rudra uvāca

dṛṣṭavaty asi suśroṇi

harer adbhuta-karmaṇaḥ

māhātmyaṁ bhṛtya-bhṛtyānāṁ

niḥspṛhāṇāṁ mahātmanām

SYNONYMS

śrī-rudraḥ uvāca-Lord Śiva said; dṛṣṭavatī asi-have you seen; su-śroṇi-O beautiful Pārvatī; hareḥ-of the Supreme Personality of Godhead; adbhuta-karmaṇaḥ-whose acts are wonderful; māhātmyam-the greatness; bhṛtya-bhṛtyānām-of the servants of the servants; niḥspṛhāṇām-who are without ambitions for sense gratification; mahātmanām-great souls.

Lord Śiva said: My dear beautiful Pārvatī, have you seen the greatness of the Vaiṣṇavas? Being servants of the servants of the Supreme Personality of Godhead, Hari, they are great souls and are not interested in any kind of material happiness.

Lord Śiva, the husband of Pārvatī, told his wife, "My dear Pārvatī, you are very beautiful in your bodily features. Certainly you are glorious. But I do not think that you can compete with the beauty and glory of devotees who have become servants of the servants of the Supreme Personality of Godhead." Of course, Lord Śiva smiled when he joked with his wife in that way, for others cannot speak like that. "The Supreme Lord," Śiva continued, "is always exalted in His activities, and here is another example of His wonderful influence upon King Citraketu, His devotee. Just see, although you cursed the King, he was not at all afraid or sorry. Rather, he offered respect to you, called you mother and accepted your curse, thinking himself faulty. He did not say anything in retaliation. This is the excellence of a devotee. By mildly tolerating your curse, he has certainly excelled the glory of your beauty and your power to curse him. I can impartially judge that this devotee, Citraketu, has defeated you and your excellence simply by becoming a pure devotee of the Lord." As stated by Śrī Caitanya Mahāprabhu, taror api sahiṣṇunā. Just like a tree, a devotee can tolerate all kinds of curses and reversals in life. This is the excellence of a devotee. Indirectly, Lord Śiva forbade Pārvatī to commit the mistake of cursing a devotee like Citraketu. He indicated that although she was powerful, the King, without showing any power, had excelled her power by his tolerance.

TEXT 28

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

SYNONYMS

nārāyaṇa-parāḥ-pure devotees, who are interested only in the service of Nārāyaṇa, the Supreme Personality of Godhead; sarve-all; na-not; kutaścana-anywhere; bibhyati-are afraid; svarga-in the higher planetary systems; apavarga-in liberation; narakeṣu-and in hell; api-even; tulya-equal; artha-value; darśinaḥ-who see.

Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.

Pārvatī might naturally have inquired how devotees become so exalted. Therefore this verse explains that they are nārāyaṇa-para, simply dependent on Nārāyaṇa. They do not mind reverses in life because in the service of Nārāyaṇa they have learned to tolerate whatever hardships there may be. They do not care whether they are in heaven or in hell: they simply engage in the service of the Lord. This is their excellence. Ānukūlyena kṛṣṇānuśīlanam: they are liberally engaged in the service of the Lord, and therefore they are excellent. By using the word bhṛtya-bhṛtyānām, Lord Śiva pointed out that although Citraketu provided one example of tolerance and excellence, all the devotees who have taken shelter of the Lord as eternal servants are glorious. They have no eagerness to be happy by being placed in the heavenly planets, becoming liberated or becoming one with Brahman, the supreme effulgence. These benefits do not appeal to their minds. They are simply interested in giving direct service to the Lord.

TEXT 29

dehināṁ deha-saṁyogād

dvandvānīśvara-līlayā

sukhaṁ duḥkhaṁ mṛtir janma

śāpo 'nugraha eva ca

SYNONYMS

dehinām-of all those who have accepted material bodies; deha-saṁyogāt-because of contact with the material body; dvandvāni-dualities; īśvara-līlayā-by the supreme will of the Lord; sukham-happiness; duḥkham-distress; mṛtiḥ-death; janma-birth; śāpaḥ-curse; anugrahaḥ-favor; eva-certainly; ca-and.

Because of the actions of the Supreme Lord's external energy, the living entities are conditioned in contact with material bodies. The dualities of happiness and distress, birth and death, curses and favors, are natural by-products of this contact in the material world.

In Bhagavad-gītā we find, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] the material world works under the direction of the goddess Durgā, the material energy of the Lord, but she acts under the direction of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.44):

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā

Durgā-the goddess Pārvatī, the wife of Lord Śiva-is extremely powerful. She can create, maintain and annihilate any number of universes by her sweet will, but she acts under the direction of the Supreme Personality of Godhead, Kṛṣṇa, not independently. Kṛṣṇa is impartial, but because this is the material world of duality, such relative terms as happiness and distress, curses and favors, are created by the will of the Supreme. Those who are not nārāyaṇa-para, pure devotees, must be disturbed by this duality of the material world, whereas devotees who are simply attached to the service of the Lord are not at all disturbed by it. For example, Haridāsa Ṭhākura was beaten with cane in twenty-two bazaars, but he was never disturbed; instead, he smilingly tolerated the beating. Despite the disturbing dualities of the material world, devotees are not disturbed at all. Because they fix their minds on the lotus feet of the Lord and concentrate on the holy name of the Lord, they do not feel the so-called pains and pleasures caused by the dualities of this material world.

TEXT 30

aviveka-kṛtaḥ puṁso

hy artha-bheda ivātmani

guṇa-doṣa-vikalpaś ca

bhid eva srajivat kṛtaḥ

SYNONYMS

aviveka-kṛtaḥ-done in ignorance, without mature consideration; puṁsaḥ-of the living entity; hi-indeed; artha-bhedaḥ-differentiation of value; iva-like; ātmani-in himself; guṇa-doṣa-of quality and fault; vikalpaḥ-imagination; ca-and; bhit-difference; eva-certainly; sraji-in a garland; vat-like; kṛtaḥ-male.

As one mistakenly considers a flower garland to be a snake or experiences happiness and distress in a dream, so, in the material world, by a lack of careful consideration, we differentiate between happiness and distress, considering one good and the other bad.

The happiness and distress of the material world of duality are both mistaken ideas. In the Caitanya-caritāmṛta (Antya 4.176) it is said:

"dvaite" bhadrābhadra-jñāna, saba--"manodharma"
"ei bhāla, ei manda",--ei saba "bhrama"

The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams. A sleeping man creates his happiness and distress by dreaming, although actually they have no existence.

The other example given in this verse is that a flower garland is originally very nice, but by mistake, for want of mature knowledge, one may consider it a snake. In this connection there is a statement by Prabodhānanda Sarasvatī: viśvaṁ pūrṇa-sukhāyate. Everyone in this material world is distressed by miserable conditions, but Śrīla Prabodhānanda Sarasvatī says that this world is full of happiness. How is this possible? He answers, yat-kāruṇya-katākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ. A devotee accepts the distress of this material world as happiness only due to the causeless mercy of Śrī Caitanya Mahāprabhu. By His personal behavior, Śrī Caitanya Mahāprabhu showed that He was never distressed but always happy in chanting the Hare Kṛṣṇa mahā-mantra. One should follow in the footsteps of Śrī Caitanya Mahāprabhu and engage constantly in chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Then he will never feel the distresses of the world of duality. In any condition of life one will be happy if he chants the holy name of the Lord.

In dreams we sometimes enjoy eating sweet rice and sometimes suffer as if one of our beloved family members had died. Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams. The mind is the via medium in both dreams and wakefulness, and everything created by the mind in terms of saṅkalpa and vikalpa, acceptance and rejection, is called manodharma, or mental concoction.

TEXT 31

vāsudeve bhagavati

bhaktim udvahatāṁ nṛṇām

jñāna-vairāgya-vīryāṇāṁ

na hi kaścid vyapāśrayaḥ

SYNONYMS

vāsudeve-to Lord Vāsudeva, Kṛṣṇa; bhagavati-the Supreme Personality of Godhead; bhaktim-love and faith in devotional service; udvahatām-for those who are carrying; nṛṇām-men; jñāna-vairāgya-of real knowledge and detachment; vīryāṇām-possessing the powerful strength; na-not; hi-indeed; kaścit-anything; vyapāśrayaḥ-as interest or shelter.

Persons engaged in devotional service to Lord Vāsudeva, Kṛṣṇa, have naturally perfect knowledge and detachment from this material world. Therefore such devotees are not interested in the so-called happiness or so-called distress of this world.

Here is the distinction between a devotee and a philosopher who speculates on the subject matter of transcendence. A devotee does not need to cultivate knowledge to understand the falsity or temporary existence of this material world. Because of his unalloyed devotion to Vāsudeva, this knowledge and detachment are automatically manifested in his person. As confirmed elsewhere in Śrīmad-Bhāgavatam (1.2.7):

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

One who engages in unalloyed devotional service to Vāsudeva, Kṛṣṇa, automatically becomes aware of this material world, and therefore he is naturally detached. This detachment is possible because of his high standard of knowledge. The speculative philosopher tries to understand that this material world is false by cultivating knowledge, but this understanding is automatically manifested in the person of a devotee, without separate endeavor. The Māyāvādī philosophers may be very proud of their so-called knowledge, but because they do not understand Vāsudeva (vāsudevaḥ sarvam iti [Bg. 7.19]), they do not understand the world of duality, which is a manifestation of Vāsudeva's external energy. Therefore, unless the so-called jñānīs take shelter of Vāsudeva, their speculative knowledge is imperfect. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They simply think of becoming free from the contamination of the material world, but because they do not take shelter at the lotus feet of Vāsudeva, their knowledge is impure. When they actually become pure, they surrender to the lotus feet of Vāsudeva. Therefore, the Absolute Truth is easier to understand for a devotee than for jñānīs who simply speculate to understand Vāsudeva. Lord Śiva confirms this statement in the following verse.

TEXT 32

nāhaṁ viriñco na kumāra-nāradau

na brahma-putrā munayaḥ sureśāḥ

vidāma yasyehitam aṁśakāṁśakā

na tat-svarūpaṁ pṛthag-īśa-māninaḥ

SYNONYMS

na-not; aham-I (Lord Śiva); viriñcaḥ-Lord Brahmā; na-nor; kumāra-the Aśvinī-kumāras; nāradau-the great saint Nārada; na-nor; brahma-putrāḥ-the sons of Lord Brahmā; munayaḥ-great saintly persons; sura-īśāḥ-all the great demigods; vidāma-know; yasya-of whom; īhitam-activity; aṁśaka-aṁśakāḥ-those who are parts of the parts; na-not; tat-His; sva-rūpam-real personality; pṛthak-separate; īśa-rulers; māninaḥ-who consider ourselves to be.

Neither I [Lord Śiva], nor Brahmā, nor the Aśvinī-kumāras, nor Nārada or the other great sages who are Brahmā's sons, nor even the demigods can understand the pastimes and personality of the Supreme Lord. Although we are part of the Supreme Lord, we consider ourselves independent, separate controllers, and thus we cannot understand His identity.

Brahma-saṁhitā (5.33) states:

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda, who is the original person. He is absolute, infallible and beginningless, and although expanded into unlimited forms, He is still the same original person, the oldest person, who always appears as a fresh youth. The eternal, blissful, all-knowing forms of the Lord can not be understood even by the best Vedic scholars, but they are always manifest to pure, unalloyed devotees." Lord Śiva places himself as one of the nondevotees, who cannot understand the identity of the Supreme Lord. The Lord, being ananta, has an unlimited number of forms. Therefore, how is it possible for an ordinary, common man to understand Him? Lord Śiva, of course, is above the ordinary human beings, yet be is unable to understand the Supreme Personality of Godhead. Lord Śiva is not among the ordinary living entities, nor is he in the category of Lord Viṣṇu. He is between Lord Viṣṇu and the common living entity.

TEXT 33

na hy asyāsti priyaḥ kaścin

nāpriyaḥ svaḥ paro 'pi vā

ātmatvāt sarva-bhūtānāṁ

sarva-bhūta-priyo hariḥ

SYNONYMS

na-not; hi-indeed; asya-of the Lord; asti-there is; priyaḥ-very dear; kaścit-anyone; na-nor; apriyaḥ-not dear; svaḥ-own; paraḥ-other; api-even; vā-or; ātmatvāt-due to being the soul of the soul; sarva-bhūtānām-of all living entities; sarva-bhūta-to all living entities; priyaḥ-very, very dear; hariḥ-Lord Hari.

He holds no one as very dear and no one as inimical. He has no one for His own relative, and no one is alien to Him. He is actually the soul of the soul of all living entities. Thus He is the auspicious friend of all living beings and is very near and dear to all of them.

The Supreme Personality of Godhead, in His second feature, is the Supersoul of all living entities. As one's self is extremely dear, the Superself of the self is still more dear. No one can be the enemy of the friendly Superself, who is equal to everyone. Relationships of dearness or enmity between the Supreme Lord and the living beings are due to the intervention of the illusory energy. Because the three modes of material nature intervene between the Lord and the living beings, these different relationships appear. Actually, the living entity in his pure condition is always very near and dear to the Lord, and the Lord is dear to him. There is no question of partiality or enmity.

TEXTS 34–35

tasya cāyaṁ mahā-bhāgaś

citraketuḥ priyo 'nugaḥ

sarvatra sama-dṛk śānto

hy ahaṁ caivācyuta-priyaḥ

tasmān na vismayaḥ kāryaḥ

puruṣeṣu mahātmasu

mahāpuruṣa-bhakteṣu

śānteṣu sama-darśiṣu

SYNONYMS

tasya-of Him (the Lord); ca-and; ayam-this; mahā-bhāgaḥ-the most fortunate; citraketuḥ-King Citraketu; priyaḥ-beloved; anugaḥ-most obedient servant; sarvatra-everywhere; sama-dṛk-sees equally; śāntaḥ-very peaceful; hi-indeed; aham-I; ca-also; eva-certainly; acyuta-priyaḥ-very dear to Lord Kṛṣṇa, who never fails; tasmāt-therefore; na-no; vismayaḥ-wonder; kāryaḥ-to be done; puruṣeṣu-among persons; mahā-ātmasu-who are exalted souls; mahā-puruṣa-bhakteṣu-devotees of Lord Viṣṇu; śānteṣu-peaceful; sama-darśiṣu-equal to everyone.

This magnanimous Citraketu is a dear devotee of the Lord. He is equal to all living entities and is free from attachment and hatred. Similarly, I am also very dear to Lord Nārāyaṇa. Therefore, no one should be astonished to see the activities of the most exalted devotees of Nārāyaṇa, for they are free from attachment and envy. They are always peaceful, and they are equal to everyone.

It is said, vaiṣṇavera kriyā, mudrā vijñeha nā bujhaya: one should not be astonished to see the activities of exalted, liberated Vaiṣṇavas. As one should not be misled by the activities of the Supreme Personality of Godhead, one should also not be misled by the activities of His devotees. Both the Lord and His devotees are liberated. They are on the same platform, the only difference being that the Lord is the master and the devotees are servants. Qualitatively, they are one and the same. In Bhagavad-gītā (9.29) the Lord says:

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." From this statement by the Supreme Personality of Godhead, it is clear that the devotees of the Lord are always extremely dear to Him. In effect, Lord Śiva told Pārvatī, "Both Citraketu and I are always very dear to the Supreme Lord. In other words, both he and I are on the same level as servants of the Lord. We are always friends, and sometimes we enjoy joking words between us. When Citraketu loudly laughed at my behavior, he did so on friendly terms, and therefore there was no reason to curse him." Thus Lord Śiva tried to convince his wife, Pārvatī, that her cursing of Citraketu was not very sensible.

Here is a difference between male and female that exists even in the higher statuses of life-in fact, even between Lord Śiva and his wife. Lord Śiva could understand Citraketu very nicely, but Pārvatī could not. Thus even in the higher statuses of life there is a difference between the understanding of a male and that of a female. It may be clearly said that the understanding of a woman is always inferior to the understanding of a man. In the Western countries there is now agitation to the effect that man and woman should be considered equal, but from this verse it appears that woman is always less intelligent than man.

It is clear that Citraketu wanted to criticize the behavior of his friend Lord Śiva because Lord Śiva was sitting with his wife on his lap. Then, too, Lord Śiva wanted to criticize Citraketu for externally posing as a great devotee but being interested in enjoying with the Vidyādharī women. These were all friendly jokes; there was nothing serious for which Citraketu should have been cursed by Pārvatī. Upon hearing the instructions of Lord Śiva, Pārvatī must have been very much ashamed for cursing Citraketu to become a demon. Mother Pārvatī could not appreciate Citraketu's position, and therefore she cursed him, but when she understood the instructions of Lord Śiva she was ashamed.

TEXT 36

śrī-śuka uvāca

iti śrutvā bhagavataḥ

śivasyomābhibhāṣitam

babhūva śānta-dhī rājan

devī vigata-vismayā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; śrutvā-hearing; bhagavataḥ-of the most powerful demigod; śivasya-of Lord Śiva; umā-Pārvatī; abhibhāṣitam-instruction; babhūva-became; śānta-dhīḥ-very peaceful; rājan-O King Parīkṣit; devī-the goddess; vigata-vismayā-released from astonishment.

Śrī Śukadeva Gosvāmī said: O King, after hearing this speech by her husband, the demigoddess [Umā, the wife of Lord Śiva] gave up her astonishment at the behavior of King Citraketu and became steady in intelligence.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that the word śānta-dhīḥ means svīya-pūrva-svabhāva-smṛtyā. When Pārvatī remembered her former behavior in cursing Citraketu, she became very much ashamed and covered her face with the skirt of her sari, admitting that she was wrong in cursing Citraketu.

TEXT 37

iti bhāgavato devyāḥ

pratiśaptum alantamaḥ

mūrdhnā sa jagṛhe śāpam

etāvat sādhu-lakṣaṇam

SYNONYMS

iti-thus; bhāgavataḥ-the most exalted devotee; devyāḥ-of Pārvatī; pratiśaptum-to make a counter-curse; alantamaḥ-able in all respects; mūrdhnā-with his head; saḥ-he (Citraketu); jagṛhe-accepted; śāpam-the curse; etāvat-this much; sādhu-lakṣaṇam-the symptom of a devotee.

The great devotee Citraketu was so powerful that he was quite competent to curse mother Pārvatī in retaliation, but instead of doing so he very humbly accepted the curse and bowed his head before Lord Śiva and his wife. This is very much to be appreciated as the standard behavior of a Vaiṣṇava.

Upon being informed by Lord Śiva, mother Pārvatī could understand that she was wrong in cursing Citraketu. King Citraketu was so exalted in his character that in spite of being wrongly cursed by Pārvatī, he immediately descended from his airplane and bowed his head before the mother, accepting her curse. This has already been explained: nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Citraketu very sportingly felt that since the mother wanted to curse him, he could accept this curse just to please her. This is called sādhu-lakṣaṇam, the characteristic of a sādhu, or a devotee. As explained by Śrī Caitanya Mahāprabhu, tṛṇād api sunīcena taror api sahiṣṇunā. A devotee should always be very humble and meek and should offer all respect to others, especially to superiors. Being protected by the Supreme Personality of Godhead, a devotee is always powerful, but a devotee does not wish to show his power unnecessarily. However, when a less intelligent person has some power, he wants to use it for sense gratification. This is not the behavior of a devotee.

TEXT 38

jajñe tvaṣṭur dakṣiṇāgnau

dānavīṁ yonim āśritaḥ

vṛtra ity abhivikhyāto

jñāna-vijñāna-saṁyutaḥ

SYNONYMS

jajñe-was born; tvaṣṭuḥ-of the brāhmaṇa known as Tvaṣṭā; dakṣiṇa-agnau-in the fire sacrifice known as dakṣiṇāgni; dānavīm-demoniac; yonim-species of life; āśritaḥ-taking shelter of; vṛtraḥ-Vṛtra; iti-thus; abhivikhyātaḥ-celebrated; jñāna-vijñāna-saṁyutaḥ-fully equipped with transcendental knowledge and practical application of that knowledge in life.

Being cursed by mother Durgā [Bhavānī, the wife of Lord Śiva], that same Citraketu accepted birth in a demoniac species of life. Although still fully equipped with transcendental knowledge and practical application of that knowledge in life, he appeared as a demon at the fire sacrifice performed by Tvaṣṭā, and thus he became famous as Vṛtrāsura.

The word yoni is generally understood to mean jāti-family, group or species. Although Vṛtrāsura appeared in a family of demons, it is clearly said that his knowledge of spiritual life still existed. Jñāna-vijñāna-saṁyutaḥ: his spiritual knowledge and the practical application of that knowledge in life were not lost. Therefore it is said that even if a devotee falls down for some reason, he is still not lost.

yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

(Bhāg. 1.5.17)

Once one is advanced in devotional service, his spiritual assets are never lost under any circumstances. Whatever spiritual advancement he has achieved continues. This is confirmed in Bhagavad-gītā. Even if a bhakti-yogī falls, he takes birth in a rich family or family of brāhmaṇas, in which he again starts devotional activities from the point where he left off. Although Vṛtrāsura was known as an asura, or demon, he did not lose his consciousness of Kṛṣṇa or devotional service.

TEXT 39

etat te sarvam ākhyātaṁ

yan māṁ tvaṁ paripṛcchasi

vṛtrasyāsura-jāteś ca

kāraṇaṁ bhagavan-mateḥ

SYNONYMS

etat-this; te-unto you; sarvam-all; ākhyātam-explained; yat-which; mām-me; tvam-you; paripṛcchasi-asked; vṛtrasya-of Vṛtrāsura; asura-jāteḥ-whose birth was in a species of asuras; ca-and; kāraṇam-the cause; bhagavat-mateḥ-of exalted intelligence in Kṛṣṇa consciousness.

My dear King Parīkṣit, you inquired from me how Vṛtrāsura, a great devotee, took birth in a demoniac family. Thus I have tried to explain to you everything about this.

TEXT 40

itihāsam imaṁ puṇyaṁ

citraketor mahātmanaḥ

māhātmyaṁ viṣṇu-bhaktānāṁ

śrutvā bandhād vimucyate

SYNONYMS

itihāsam-history; imam-this; puṇyam-very pious; citraketoḥ-of Citraketu; mahā-ātmanaḥ-the exalted devotee; māhātmyam-containing glory; viṣṇu-bhaktānām-from the devotees of Viṣṇu; śrutvā-hearing; bandhāt-from bondage or conditional, material life; vimucyate-is freed.

Citraketu was a great devotee [mahātmā]. If one hears this history of Citraketu from a pure devotee, the listener also is freed from the conditional life of material existence.

The historical incidents in the purāṇas, such as the history of Citraketu explained in the Bhāgavata Purāṇa, are sometimes misunderstood by outsiders, or nondevotees. Therefore Śukadeva Gosvāmī advised that the history of Citraketu be heard from a devotee. Anything about devotional service or the characteristics of the Lord and His devotees must be heard from a devotee, not from a professional reciter. This is advised herein. Śrī Caitanya Mahāprabhu's secretary also advised that one learn the history of Śrīmad-Bhāgavatam from a devotee: yāha, bhāgavata pada vaiṣṇavera sthāne. One should not hear the statements of Śrīmad-Bhāgavatam from professional reciters, or else they will not be effective. Quoting from Padma Purāṇa, Śrī Sanātana Gosvāmī has strictly forbidden us to hear about the activities of the Lord and His devotees from the mouths of nondevotees:

avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ

"One should not hear anything about Kṛṣṇa from a non-Vaiṣṇava. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by a non-Vaiṣṇava are also poisonous." One must be a bona fide devotee, and then he can preach and impress devotional service upon his listeners.

TEXT 41

ya etat prātar utthāya

śraddhayā vāg-yataḥ paṭhet

itihāsaṁ hariṁ smṛtvā

sa yāti paramāṁ gatim

SYNONYMS

yaḥ-any person who; etat-this; prātaḥ-early in the morning; utthāya-rising; śraddhayā-with faith; vāk-yataḥ-controlling the mind and words; paṭhet-may read; itihāsam-history; harim-the Supreme Lord; smṛtvā-remembering; saḥ-that person; yāti-goes; paramām gatim-back home, back to Godhead.

One who rises from bed early in the morning and recites this history of Citraketu, controlling his words and mind and remembering the Supreme Personality of Godhead, will return home, back to Godhead, without difficulty.

Thus end the Bhaktivedanta purports of the Sixth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam entitled, "Mother Pārvatī Curses Citraketu."

Chapter Eighteen

Diti Vows to Kill King Indra

This chapter gives the history of Diti, the wife of Kaśyapa, and how she followed a vow to have a son who would kill Indra. It also describes how Indra attempted to foil her plan by cutting to pieces the son within her womb.

In relation to Tvaṣṭā and his descendants, there is a description of the dynasty of the Ādityas (sons of Aditi) and other demigods. Pṛśni, the wife of Aditi's fifth son named Savitā, had three daughters-Sāvitrī, Vyāhṛti and Trayī-and very exalted sons named Agnihotra, Paśu, Soma, Cāturmāsya and the five Mahāyajñas. Siddhi, the wife of Bhaga, had three sons, named Mahimā, Vibhu and Prabhu, and she also had one daughter, whose name was Āśī. Dhātā had four wives-Kuhū, Sinīvālī, Rākā and Anumati-who had four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. Kriyā, the wife of Vidhātā, gave birth to the five Purīṣyas, who are representatives of five kinds of fire-gods. Bhṛgu, the mind-born son of Brahmā, took his birth again from Carṣaṇī, the wife of Varuṇa, and the great sage Vālmīki appeared from Varuṇa's semen. Agastya and Vasiṣṭha were two sons of Varuṇa and Mitra. Upon seeing the beauty of Urvaśī, Mitra and Varuṇa discharged semen, which they kept in an earthen pot. From that pot, Agastya and Vasiṣṭha appeared. Mitra had a wife named Revatī, who gave birth to three sons-Utsarga, Ariṣṭa and Pippala. Aditi had twelve sons, of whom Indra was the eleventh. Indra's wife was named Paulomī (Śacīdevī). She gave birth to three sons-Jayanta, Ṛṣabha and Mīḍhuṣa. By His own powers, the Supreme Personality of Godhead appeared as Vāmanadeva. From His wife, whose name was Kīrti, appeared a son named Bṛhatśloka. Bṛhatśloka's first son was known as Saubhaga. This is a description of the sons of Aditi. A description of Āditya Urukrama, who is an incarnation of the Supreme Personality of Godhead, will be offered in the Eighth Canto.

The demons born of Diti are also described in this chapter. In the dynasty of Diti appeared the great saintly devotee Prahlāda and also Bali, Prahlāda's grandson. Hiraṇyakaśipu and Hiraṇyākṣa were the first sons of Diti. Hiraṇyakaśipu and his wife, whose name was Kayādhu, had four sons-Saṁhlāda, Anuhlāda, Hlāda and Prahlāda. They also had one daughter, whose name was Siṁhikā. In association with the demon Vipracit, Siṁhikā bore a son named Rāhu, whose head was severed by the Supreme Personality of Godhead. Kṛti, the wife of Saṁhlāda, bore a son named Pañcajana. Hlāda's wife, whose name was Dhamani, gave birth to two sons-Vātāpi and Ilvala. Ilvala put Vātāpi into the form of a ram and gave him to Agastya to eat. Anuhlāda, in the womb of his wife, Sūryā, begot two sons, named Bāṣkala and Mahiṣa. Prahlāda's son was known as Virocana, and his grandson was known as Bali Mahārāja. Bali Mahārāja had one hundred sons, of whom Bāṇa was the eldest.

After describing the dynasty of the Ādityas and the other demigods, Śukadeva Gosvāmī describes Diti's sons known as the Maruts and how they were elevated to the position of demigods. Just to help Indra, Lord Viṣṇu had killed Hiraṇyākṣa and Hiraṇyakaśipu. Because of this, Diti was very envious, and she was eager to have a son who could kill Indra. By her service, she enchanted Kaśyapa Muni in order to beg from him a greater son to do this. In corroboration of the Vedic injunction vidvāṁsam api karṣati, Kaśyapa Muni was attracted to his beautiful wife and promised to grant her any request. When, however, she requested a son who would kill Indra, he condemned himself, and he advised his wife Diti to follow the Vaiṣṇava ritualistic ceremonies to purify herself. When Diti, following the instructions of Kaśyapa, engaged in devotional service, Indra could understand her purpose, and he began observing all her activities. One day, Indra had the opportunity to see her deviating from devotional service. Thus he entered her womb and cut her son into forty-nine parts. In this way the forty-nine kinds of air known as the Maruts appeared, but because Diti had performed the Vaiṣṇava ritualistic ceremonies, all the sons became Vaiṣṇavas.

TEXT 1

śrī-śuka uvāca

pṛśnis tu patnī savituḥ

sāvitrīṁ vyāhṛtiṁ trayīm

agnihotraṁ paśuṁ somaṁ

cāturmāsyaṁ mahā-makhān

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pṛśniḥ-Pṛśni; tu-then; patnī-wife; savituḥ-of Savitā; sāvitrīm-Sāvitrī; vyāhṛtim-Vyāhṛti; trayīm-Trayī; agnihotram-Agnihotra; paśum-Paśu; somam-Soma; cāturmāsyam-Cāturmāsya; mahā-makhān-the five Mahāyajñas.

Śrī Śukadeva Gosvāmī said: Pṛśni, who was the wife of Savitā, the fifth of the twelve sons of Aditi, gave birth to three daughters-Sāvitrī, Vyāhṛti and Trayī-and the sons named Agnihotra, Paśu, Soma, Cāturmāsya and the five Mahāyajñas.

TEXT 2

siddhir bhagasya bhāryāṅga

mahimānaṁ vibhuṁ prabhum

āśiṣaṁ ca varārohāṁ

kanyāṁ prāsūta suvratām

SYNONYMS

siddhiḥ-Siddhi; bhagasya-of Bhaga; bhāryā-the wife; aṅga-my dear King; mahimānam-Mahimā; vibhum-Vibhu; prabhum-Prabhu; āśiṣam-Āśī; ca-and; varārohām-very beautiful; kanyām-daughter; prāsūta-bore; su-vratām-virtuous.

O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore three sons, named Mahimā, Vibhu and Prabhu, and one extremely beautiful daughter, whose name was Āśī.

TEXTS 3–4

dhātuḥ kuhūḥ sinīvālī

rākā cānumatis tathā

sāyaṁ darśam atha prātaḥ

pūrṇamāsam anukramāt

agnīn purīṣyān ādhatta

kriyāyāṁ samanantaraḥ

carṣaṇī varuṇasyāsīd

yasyāṁ jāto bhṛguḥ punaḥ

SYNONYMS

dhātuḥ-of Dhātā; kuhūḥ-Kuhū; sinīvālī-Sinīvālī; rākā-Rākā; ca-and; anumatiḥ-Anumati; tathā-also; sāyam-Sāyam; darśam-Darśa; atha-also; prātaḥ-Prātaḥ; pūrṇamāsam-Pūrṇamāsa; anukramāt-respectively; agnīn-fire-gods; purīṣyān-called the Purīṣyas; ādhatta-begot; kriyāyām-in Kriyā; samanantaraḥ-the next son, Vidhātā; carṣaṇī-Carṣaṇī; varuṇasya-of Varuṇa; āsīt-was; yasyām-in whom; jātaḥ-took birth; bhṛguḥ-Bhṛgu; punaḥ-again.

Dhātā, the seventh son of Aditi, had four wives, named Kuhū, Sinīvālī, Rākā and Anumati. These wives begot four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. The wife of Vidhātā, the eighth son of Aditi, was named Kriyā. In her Vidhātā begot the five fire-gods named the Purīṣyas. The wife of Varuṇa, the ninth son of Aditi, was named Carṣaṇī. Bhṛgu, the son of Brahmā, took birth again in her womb.

TEXT 5

vālmīkiś ca mahā-yogī

valmīkād abhavat kila

agastyaś ca vasiṣṭhaś ca

mitrā-varuṇayor ṛṣī

SYNONYMS

vālmīkiḥ-Vālmīki; ca-and; mahā-yogī-the great mystic; valmīkāt-from an anthill; abhavat-took birth; kila-indeed; agastyaḥ-Agastya; ca-and; vasiṣṭhaḥ-Vasiṣṭha; ca-also; mitrā-varuṇayoḥ-of Mitra and Varuṇa; ṛṣī-the two sages.

By the semen of Varuṇa, the great mystic Vālmīki took birth from an anthill. Bhṛgu and Vālmīki were specific sons of Varuṇa, whereas Agastya and Vasiṣṭha Ṛṣis were the common sons of Varuṇa and Mitra, the tenth son of Aditi.

TEXT 6

retaḥ siṣicatuḥ kumbhe

urvaśyāḥ sannidhau drutam

revatyāṁ mitra utsargam

ariṣṭaṁ pippalaṁ vyadhāt

SYNONYMS

retaḥ-semen; siṣicatuḥ-discharged; kumbhe-in an earthen pot; urvaśyāḥ-of Urvaśī; sannidhau-in the presence; drutam-flown; revatyām-in Revatī; mitraḥ-Mitra; utsargam-Utsarga; ariṣṭam-Ariṣṭa; pippalam-Pippala; vyadhāt-begot.

Upon seeing Urvaśī, the celestial society girl, both Mitra and Varuṇa discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasiṣṭha later appeared from that pot, and they are therefore the common sons of Mitra and Varuṇa. Mitra begot three sons in the womb of his wife, whose name was Revatī. Their names were Utsarga, Ariṣṭa and Pippala.

Modern science is trying to generate living entities in test tubes by processing semen, but even long, long ago it was possible for semen kept in a pot to develop into a child.

TEXT 7

paulomyām indra ādhatta

trīn putrān iti naḥ śrutam

jayantam ṛṣabhaṁ tāta

tṛtīyaṁ mīḍhuṣaṁ prabhuḥ

SYNONYMS

paulomyām-in Paulomī (Śacīdevī); indraḥ-Indra; ādhatta-begot; trīn-three; putrān-sons; iti-thus; naḥ-by us; śrutam-heard; jayantam-Jayanta; ṛṣabham-Ṛṣabha; tāta-my dear King; tṛtīyam-third; mīḍhuṣam-Mīḍhuṣa; prabhuḥ-the lord.

O King Parīkṣit, Indra, the King of the heavenly planets and eleventh son of Aditi, begot three sons, named Jayanta, Ṛṣabha and Mīḍhuṣa, in the womb of his wife, Paulomī. Thus we have heard.

TEXT 8

urukramasya devasya

māyā-vāmana-rūpiṇaḥ

kīrtau patnyāṁ bṛhacchlokas

tasyāsan saubhagādayaḥ

SYNONYMS

urukramasya-of Urukrama; devasya-the Lord; māyā-by His internal potency; vāmana-rūpiṇaḥ-having the form of a dwarf; kīrtau-in Kīrti; patnyām-His wife; bṛhacchlokaḥ-Bṛhatśloka; tasya-of him; āsan-were; saubhaga-ādayaḥ-sons beginning with Saubhaga.

By His own potency, the Supreme Personality of Godhead, who has multifarious potencies, appeared in the form of a dwarf as Urukrama, the twelfth son of Aditi. In the womb of His wife, whose name was Kīrti, He begot one son, named Bṛhatśloka, who had many sons, headed by Saubhaga.

As the Lord says in Bhagavad-gītā (4.6):

ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." When the Supreme Personality of Godhead incarnates, He does not need any help from the external energy, for He appears as He is by His own potency. The spiritual potency is also called māyā. It is said, ato māyāmayaṁ viṣṇuṁ pravadanti manīṣiṇaḥ: the body accepted by the Supreme Personality of Godhead is called māyāmaya. This does not mean that He is formed of the external energy; this māyā refers to His internal potency.

TEXT 9

tat-karma-guṇa-vīryāṇi

kāśyapasya mahātmanaḥ

paścād vakṣyāmahe 'dityāṁ

yathaivāvatatāra ha

SYNONYMS

tat-His; karma-activities; guṇa-qualities; vīryāṇi-and power; kāśyapasya-of the son of Kaśyapa; mahā-ātmanaḥ-the great soul; paścāt-later; vakṣyāmahe-I shall describe; adityām-in Aditi; yathā-how; eva-certainly; avatatāra-descended; ha-indeed.

Later [in the Eighth Canto of Śrīmad-Bhāgavatam] I shall describe how Urukrama, Lord Vāmanadeva, appeared as the son of the great sage Kaśyapa and how He covered the three worlds with three steps. I shall describe the uncommon activities He performed, His qualities, His power and how He took birth from the womb of Aditi.

TEXT 10

atha kaśyapa-dāyādān

daiteyān kīrtayāmi te

yatra bhāgavataḥ śrīmān

prahrādo balir eva ca

SYNONYMS

atha-now; kaśyapa-dāyādān-the sons of Kaśyapa; daiteyān-born of Diti; kīrtayāmi-I shall describe; te-to you; yatra-where; bhāgavataḥ-the great devotee; śrī-mān-glorious; prahrādaḥ-Prahlāda; baliḥ-Bali; eva-certainly; ca-also.

Now let me describe the sons of Diti, who were begotten by Kaśyapa but who became demons. In this demoniac family the great devotee Prahlāda Mahārāja appeared, and Bali Mahārāja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti.

TEXT 11

diter dvāv eva dāyādau

daitya-dānava-vanditau

hiraṇyakaśipur nāma

hiraṇyākṣaś ca kīrtitau

SYNONYMS

diteḥ-of Diti; dvau-two; eva-certainly; dāyādau-sons; daitya-dānava-by the Daityas and Dānavas; vanditau-worshiped; hiraṇyakaśipuḥ-Hiraṇyakaśipu; nāma-named; hiraṇyākṣaḥ-Hiraṇyākṣa; ca-also; kīrtitau-known.

First the two sons named Hiraṇyakaśipu and Hiraṇyākṣa took birth from Diti's womb. Both of them were very powerful and were worshiped by the Daityas and Dānavas.

TEXTS 12–13

hiraṇyakaśipor bhāryā

kayādhur nāma dānavī

jambhasya tanayā sā tu

suṣuve caturaḥ sutān

saṁhrādaṁ prāg anuhrādaṁ

hrādaṁ prahrādam eva ca

tat-svasā siṁhikā nāma

rāhuṁ vipracito 'grahīt

SYNONYMS

hiraṇyakaśipoḥ-of Hiraṇyakaśipu; bhāryā-the wife; kayādhuḥ-Kayādhu; nāma-named; dānavī-descendant of Danu; jambhasya-of Jambha; tanayā-daughter; sā-she; tu-indeed; suṣuve-gave birth to; caturaḥ-four; sutān-sons; saṁhrādam-Saṁhlāda; prāk-first; anuhrādam-Anuhlāda; hrādam-Hlāda; prahrādam-Prahlāda; eva-also; ca-and; tat-svasā-his sister; siṁhikā-Siṁhikā; nāma-named; rāhum-Rāhu; vipracitaḥ-from Vipracit; agrahīt-received.

The wife of Hiraṇyakaśipu was known as Kayādhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Saṁhlāda, Anuhlāda, Hlāda and Prahlāda. The sister of these four sons was known as Siṁhikā. She married the demon named Vipracit and gave birth to another demon, named Rāhu.

TEXT 14

śiro 'harad yasya hariś

cakreṇa pibato 'mṛtam

saṁhrādasya kṛtir bhāryā-

sūta pañcajanaṁ tataḥ

SYNONYMS

śiraḥ-the head; aharat-cut off; yasya-of whom; hariḥ-Hari; cakreṇa-with the disc; pibataḥ-drinking; amṛtam-nectar; saṁhrādasya-of Saṁhlāda; kṛtiḥ-Kṛti; bhāryā-the wife; asūta-gave birth to; pañcajanam-Pañcajana; tataḥ-from him.

While Rāhu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Saṁhlāda was named Kṛti. By union with Saṁhlāda, Kṛti gave birth to a son named Pañcajana.

TEXT 15

hrādasya dhamanir bhāryā-

sūta vātāpim ilvalam

yo 'gastyāya tv atithaye

pece vātāpim ilvalaḥ

SYNONYMS

hrādasya-of Hlāda; dhamaniḥ-Dhamani; bhāryā-the wife; asūta-gave birth to; vātāpim-Vātāpi; ilvalam-Ilvala; yaḥ-he who; agastyāya-to Agastya; tu-but; atithaye-his guest; pece-cooked; vātāpim-Vātāpi; ilvalaḥ-Ilvala.

The wife of Hlāda was named Dhamani. She gave birth to two sons, named Vātāpi and Ilvala. When Agastya Muni became Ilvala's guest, Ilvala served him a feast by cooking Vātāpi, who was in the shape of a ram.

TEXT 16

anuhrādasya sūryāyāṁ

bāṣkalo mahiṣas tathā

virocanas tu prāhrādir

devyāṁ tasyābhavad baliḥ

SYNONYMS

anuhrādasya-of Anuhlāda; sūryāyām-through Sūryā; bāṣkalaḥ-Bāṣkala; mahiṣaḥ-Mahiṣa; tathā-also; virocanaḥ-Virocana; tu-indeed; prāhrādiḥ-the son of Prahlāda; devyām-through his wife; tasya-of him; abhavat-was; baliḥ-Bali.

The wife of Anuhlāda was named Sūryā. She gave birth to two sons, named Bāṣkala and Mahiṣa. Prahlāda had one son, Virocana, whose wife gave birth to Bali Mahārāja.

TEXT 17

bāṇa-jyeṣṭhaṁ putra-śatam

aśanāyāṁ tato 'bhavat

tasyānubhāvaṁ suślokyaṁ

paścād evābhidhāsyate

SYNONYMS

bāṇa-jyeṣṭham-having Bāṇa as the eldest; putra-śatam-one hundred sons; aśanāyām-through Aśanā; tataḥ-from him; abhavat-there were; tasya-his; anubhāvam-character; su-ślokyam-laudable; paścāt-later; eva-certainly; abhidhāsyate-will be described.

Thereafter, Bali Mahārāja begot one hundred sons in the womb of Aśanā. Of these one hundred sons, King Bāṇa was the eldest. The activities of Bali Mahārāja, which are very laudable, will be described later [in the Eighth Canto].

TEXT 18

bāṇa ārādhya giriśaṁ

lebhe tad-gaṇa-mukhyatām

yat-pārśve bhagavān āste

hy adyāpi pura-pālakaḥ

SYNONYMS

bāṇaḥ-Bāṇa; ārādhya-having worshiped; giriśam-Lord Śiva; lebhe-obtained; tat-of him (Lord Śiva); gaṇa-mukhyatām-the platform of being one of the chief associates; yat-pārśve-beside whom; bhagavān-Lord Śiva; āste-remains; hi-because of which; adya-now; api-even; pura-pālakaḥ-the protector of the capital.

Since King Bāṇa was a great worshiper of Lord Śiva, he became one of Lord Śiva's most celebrated associates. Even now, Lord Śiva protects King Bāṇa's capital and always stands beside him.

TEXT 19

marutaś ca diteḥ putrāś

catvāriṁśan navādhikāḥ

ta āsann aprajāḥ sarve

nītā indreṇa sātmatām

SYNONYMS

marutaḥ-the Maruts; ca-and; diteḥ-of Diti; putrāḥ-sons; catvāriṁśat-forty; nava-adhikāḥ-plus nine; te-they; āsan-were; aprajāḥ-without sons; sarve-all; nītāḥ-were brought; indreṇa-by Indra; sa-ātmatām-to the position of demigods.

The forty-nine Marut demigods were also born from the womb of Diti. None of them had sons. Although they were born of Diti, King Indra gave them a position as demigods.

Apparently even demons can be elevated to positions as demigods when their atheistic character is reformed. There are two kinds of men throughout the universe. Those who are devotees of Lord Viṣṇu are called demigods, and those who are just the opposite are called demons. Even the demons can be transformed into demigods, as the statement of this verse proves.

TEXT 20

śrī-rājovāca

kathaṁ ta āsuraṁ bhāvam

apohyautpattikaṁ guro

indreṇa prāpitāḥ sātmyaṁ

kiṁ tat sādhu kṛtaṁ hi taiḥ

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; katham-why; te-they; āsuram-demoniac; bhāvam-mentality; apohya-giving up; autpattikam-due to birth; guro-my dear lord; indreṇa-by Indra; prāpitāḥ-were converted; sa-ātmyam-to demigods; kim-whether; tat-therefore; sādhu-pious activities; kṛtam-performed; hi-indeed; taiḥ-by them.

King Parīkṣit inquired: My dear lord, due to their birth, the forty-nine Maruts must have been obsessed with a demoniac mentality. Why did Indra, the King of heaven, convert them into demigods? Did they perform any rituals or pious activities?

TEXT 21

ime śraddadhate brahmann

ṛṣayo hi mayā saha

parijñānāya bhagavaṁs

tan no vyākhyātum arhasi

SYNONYMS

ime-these; śraddadhate-are eager; brahman-O brāhmaṇa; ṛṣayaḥ-sages; hi-indeed; mayā saha-with me; parijñānāya-to know; bhagavan-O great soul; tat-therefore; naḥ-to us; vyākhyātum arhasi-please explain.

My dear brāhmaṇa, I and all the sages present with me are eager to know about this. Therefore, O great soul, kindly explain to us the reason.

TEXT 22

śrī-sūta uvāca

tad viṣṇurātasya sa bādarāyaṇir

vaco niśamyādṛtam alpam arthavat

sabhājayan san nibhṛtena cetasā

jagāda satrāyaṇa sarva-darśanaḥ

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; tat-those; viṣṇurātasya-of Mahārāja Parīkṣit; saḥ-he; bādarāyaṇiḥ-Śukadeva Gosvāmī; vacaḥ-words; niśamya-hearing; ādṛtam-respectful; alpam-brief; artha-vat-meaningful; sabhājayan san-praising; nibhṛtena cetasā-with great pleasure; jagāda-replied; satrāyaṇa-O Śaunaka; sarva-darśanaḥ-who is aware of everything.

Śrī Sūta Gosvāmī said: O great sage Śaunaka, after hearing Mahārāja Parīkṣit speak respectfully and briefly on topics essential to hear, Śukadeva Gosvāmī, who was well aware of everything, praised his endeavor with great pleasure and replied.

Mahārāja Parīkṣit's question was very much appreciated by Śukadeva Gosvāmī because although it was composed of a small number of words, it contained meaningful inquiries about how the sons of Diti, although born as demons, became demigods. Śrīla Viśvanātha Cakravartī Ṭhākura stresses that even though Diti was very envious, her heart was purified because of a devotional attitude. Another significant topic is that although Kaśyapa Muni was a learned scholar and was advanced in spiritual consciousness, he nonetheless fell a victim to the inducement of his beautiful wife. All these questions were posed in a small number of words, and therefore Śukadeva Gosvāmī very much appreciated Mahārāja Parīkṣit's inquiry.

TEXT 23

śrī-śuka uvāca

hata-putrā ditiḥ śakra-

pārṣṇi-grāheṇa viṣṇunā

manyunā śoka-dīptena

jvalantī paryacintayat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; hata-putrā-whose sons were killed; ditiḥ-Diti; śakra-pārṣṇi-grāheṇa-who was helping Lord Indra; viṣṇunā-by Lord Viṣṇu; manyunā-with anger; śoka-dīptena-kindled by lamentation; jvalantī-burning; paryacintayat-thought.

Śrī Śukadeva Gosvāmī said: Just to help Indra, Lord Viṣṇu killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu. Because of their being killed, their mother, Diti, overwhelmed with lamentation and anger, contemplated as follows.

TEXT 24

kadā nu bhrātṛ-hantāram

indriyārāmam ulbaṇam

aklinna-hṛdayaṁ pāpaṁ

ghātayitvā śaye sukham

SYNONYMS

kadā-when; nu-indeed; bhrātṛ-hantāram-the killer of the brothers; indriya-ārāmam-very fond of sense gratification; ulbaṇam-cruel; aklinna-hṛdayam-hard hearted; pāpam-sinful; ghātayitvā-having caused to be killed; śaye-shall I rest; sukham-happily.

Lord Indra, who is very much fond of sense gratification, has killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu by means of Lord Viṣṇu. Therefore Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a pacified mind?

TEXT 25

kṛmi-viḍ-bhasma-saṁjñāsīd

yasyeśābhihitasya ca

bhūta-dhruk tat-kṛte svārthaṁ

kiṁ veda nirayo yataḥ

SYNONYMS

kṛmi-worms; viṭ-stool; bhasma-ashes; saṁjñā-name; āsīt-becomes; yasya-of which (body); īśa-abhihitasya-although designated as king; ca-also; bhūta-dhruk-he who harms others; tat-kṛte-for the sake of that; sva-artham-his self-interest; kim veda-does he know; nirayaḥ-punishment in hell; yataḥ-from which.

When dead, the bodies of all the rulers known as kings and great leaders will be transformed into worms, stool or ashes. If one enviously kills others for the protection of such a body, does he actually know the true interest of life? Certainly he does not, for if one is envious of other entities, he surely goes to hell.

The material body, even if possessed by a great king, is ultimately transformed into stool, worms or ashes. When one is too attached to the bodily conception of life, he is certainly not very intelligent.

TEXT 26

āśāsānasya tasyedaṁ

dhruvam unnaddha-cetasaḥ

mada-śoṣaka indrasya

bhūyād yena suto hi me

SYNONYMS

āśāsānasya-thinking; tasya-of him; idam-this (body); dhruvam-eternal; unnaddha-cetasaḥ-whose mind is unrestrained; mada-śoṣakaḥ-who can remove the madness; indrasya-of Indra; bhūyāt-may there be; yena-by which; sutaḥ-a son; hi-certainly; me-of me.

Diti thought: Indra considers his body eternal, and thus he has become unrestrained. I therefore wish to have a son who can remove Indra's madness. Let me adopt some means to help me in this.

One who is in the bodily conception of life is compared in the śāstras to animals like cows and asses. Diti wanted to punish Indra, who had become like a lower animal.

TEXTS 27–28

iti bhāvena sā bhartur

ācacārāsakṛt priyam

śuśrūṣayānurāgeṇa

praśrayeṇa damena ca

bhaktyā paramayā rājan

manojñair valgu-bhāṣitaiḥ

mano jagrāha bhāva-jñā

sasmitāpāṅga-vīkṣaṇaiḥ

SYNONYMS

iti-thus; bhāvena-with the intention; sā-she; bhartuḥ-of the husband; ācacāra-performed; asakṛt-constantly; priyam-pleasing activities; śuśrūṣayā-with service; anurāgeṇa-with love; praśrayeṇa-with humility; damena-with self-control; ca-also; bhaktyā-with devotion; paramayā-great; rājan-O King; manojñaiḥ-charming; valgu-bhāṣitaiḥ-with sweet words; manaḥ-his mind; jagrāha-brought under her control; bhāva-jñā-knowing his nature; sa-smita-with smiling; apāṅga-vīkṣaṇaiḥ-by glancing.

Thinking in this way [with a desire for a son to kill Indra], Diti began constantly acting to satisfy Kaśyapa by her pleasing behavior. O King, Diti always carried out Kaśyapa's orders very faithfully, as he desired. With service, love, humility and control, with words spoken very sweetly to satisfy her husband, and with smiles and glances at him, Diti attracted his mind and brought it under her control.

When a woman wants to endear herself to her husband and make him very faithful, she must try to please him in all respects. When the husband is pleased with his wife, the wife can receive all necessities, ornaments and full satisfaction for her senses. Herein this is indicated by the behavior of Diti.

TEXT 29

evaṁ striyā jaḍībhūto

vidvān api manojñayā

bāḍham ity āha vivaśo

na tac citraṁ hi yoṣiti

SYNONYMS

evam-thus; striyā-by the woman; jaḍībhūtaḥ-enchanted; vidvān-very learned; api-although; manojñayā-very expert; bāḍham-yes; iti-thus; āha-said; vivaśaḥ-under her control; na-not; tat-that; citram-astonishing; hi-indeed; yoṣiti-in the matter of women.

Although Kaśyapa Muni was a learned scholar, he was captivated by Diti's artificial behavior, which brought him under her control. Therefore he assured his wife that he would fulfill her desires. Such a promise by a husband is not at all astonishing.

TEXT 30

vilokyaikānta-bhūtāni

bhūtāny ādau prajāpatiḥ

striyaṁ cakre sva-dehārdhaṁ

yayā puṁsāṁ matir hṛtā

SYNONYMS

vilokya-seeing; ekānta-bhūtāni-detached; bhūtāni-the living entities; ādau-in the beginning; prajāpatiḥ-Lord Brahmā; striyam-the woman; cakre-created; sva-deha-of his body; ardham-half; yayā-by whom; puṁsām-of men; matiḥ-the mind; hṛtā-carried away.

In the beginning of creation, Lord Brahmā, the father of the living entities of the universe, saw that all the living entities were unattached. To increase population, he then created woman from the better half of man's body, for woman's behavior carries away a man's mind.

This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahmā to increase the population of the entire universe, not only in human society but also in other species. As stated by Ṛṣabhadeva in the Fifth Canto, puṁsaḥ striyā mithunī-bhāvam etam: the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world. This illusion acted upon Kaśyapa Muni, although he was very learned and advanced in spiritual knowledge. As stated in the Manu-saṁhitā (2.215) and Śrīmad-Bhāgavatam (9.19.17) :

mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati

"A man should not associate with a woman in a solitary place, not even with his mother, sister or daughter, for the senses are so strong that they lead astray even a person advanced in knowledge." When a man remains in a solitary place with a woman, his sexual desires undoubtedly increase. Therefore the words ekānta-bhūtāni, which are used here, indicate that to avoid sexual desires one should avoid the company of women as far as possible. Sexual desire is so powerful that one is saturated with it if he stays in a solitary place with any woman, even his mother, sister or daughter.

TEXT 31

evaṁ śuśrūṣitas tāta

bhagavān kaśyapaḥ striyā

prahasya parama-prīto

ditim āhābhinandya ca

SYNONYMS

evam-thus; śuśrūṣitaḥ-being served; tāta-O dear one; bhagavān-the powerful; kaśyapaḥ-Kaśyapa; striyā-by the woman; prahasya-smiling; parama-prītaḥ-being very pleased; ditim-to Diti; āha-said; abhinandya-approving; ca-also.

O my dear one, the most powerful sage Kaśyapa, being extremely pleased by the mild behavior of his wife Diti, smiled and spoke to her as follows.

TEXT 32

śrī-kaśyapa uvāca

varaṁ varaya vāmoru

prītas te 'ham anindite

striyā bhartari suprīte

kaḥ kāma iha cāgamaḥ

SYNONYMS

śrī-kaśyapaḥ uvāca-Kaśyapa Muni said; varam-benediction; varaya-ask; vāmoru-O beautiful woman; prītaḥ-pleased; te-with you; aham-I; anindite-O irreproachable lady; striyāḥ-for the woman; bhartari-when the husband; su-prīte-pleased; kaḥ-what; kāmaḥ-desire; iha-here; ca-and; agamaḥ-difficult to obtain.

Kaśyapa Muni said: O beautiful woman, O irreproachable lady, since I am very much pleased by your behavior, you may ask me for any benediction you want. If a husband is pleased, what desires are difficult for his wife to obtain, either in this world or in the next?

TEXTS 33–34

patir eva hi nārīṇāṁ

daivataṁ paramaṁ smṛtam

mānasaḥ sarva-bhūtānāṁ

vāsudevaḥ śriyaḥ patiḥ

sa eva devatā-liṅgair

nāma-rūpa-vikalpitaiḥ

ijyate bhagavān pumbhiḥ

strībhiś ca pati-rūpa-dhṛk

SYNONYMS

patiḥ-the husband; eva-indeed; hi-certainly; nārīṇām-of women; daivatam-demigod; paramam-supreme; smṛtam-is considered; mānasaḥ-situated in the heart; sarva-bhūtānām-of all living entities; vāsudevaḥ-Vāsudeva; śriyaḥ-of the goddess of fortune; patiḥ-the husband; saḥ-He; eva-certainly; devatā-liṅgaiḥ-by the forms of the demigods; nāma-names; rūpa-forms; vikalpitaiḥ-conceived; ijyate-is worshiped; bhagavān-the Supreme Personality of Godhead; pumbhiḥ-by men; strībhiḥ-by women; ca-also; pati-rūpa-dhṛk-in the form of the husband.

A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vāsudeva, the husband of the goddess of fortune, is situated in everyone's heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as the object of worship for a woman.

The Lord says in Bhagavad-gītā (9.23):

ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding." The demigods are various assistants who act like the hands and legs of the Supreme Personality of Godhead. One who is not in direct touch with the Supreme Lord and cannot conceive of the exalted position of the Lord is sometimes advised to worship the demigods as various parts of the Lord. If women, who are usually very much attached to their husbands, worship their husbands as representatives of Vāsudeva, the women benefit, just as Ajāmila benefited by calling for Nārāyaṇa, his son. Ajāmila was concerned with his son, but because of his attachment to the name of Nārāyaṇa, he attained salvation simply by chanting that name. In India a husband is still called pati-guru, the husband spiritual master. If husband and wife are attached to one another for advancement in Kṛṣṇa consciousness, their relationship of cooperation is very effective for such advancement. Although the names of Indra and Agni are sometimes uttered in the Vedic mantras (indrāya svāhā, agnaye svāhā), the Vedic sacrifices are actually performed for the satisfaction of Lord Viṣṇu. As long as one is very much attached to material sense gratification, the worship of the demigods or the worship of one's husband is recommended.

TEXT 35

tasmāt pati-vratā nāryaḥ

śreyas-kāmāḥ sumadhyame

yajante 'nanya-bhāvena

patim ātmānam īśvaram

SYNONYMS

tasmāt-therefore; pati-vratāḥ-devoted to the husband; nāryaḥ-women; śreyaḥ-kāmāḥ-conscientious; su-madhyame-O thin-waisted woman; yajante-worship; ananya-bhāvena-with devotion; patim-the husband; ātmānam-the Supersoul; īśvaram-representative of the Supreme Personality of Godhead.

My dear wife, whose body is so beautiful, your waist being thin, a conscientious wife should be chaste and should abide by the orders of her husband. She should very devoutly worship her husband as a representative of Vāsudeva.

TEXT 36

so 'haṁ tvayārcito bhadre

īdṛg-bhāvena bhaktitaḥ

taṁ te sampādaye kāmam

asatīnāṁ sudurlabham

SYNONYMS

saḥ-such a person; aham-I; tvayā-by you; arcitaḥ-worshiped; bhadre-O gentle woman; īdṛk-bhāvena-in such a way; bhaktitaḥ-with devotion; tam-that; te-your; sampādaye-shall fulfill; kāmam-desire; asatīnām-for unchaste women; su-durlabham-not obtainable.

My dear gentle wife, because you have worshiped me with great devotion, considering me a representative of the Supreme Personality of Godhead, I shall reward you by fulfilling your desires, which are unobtainable for an unchaste wife.

TEXT 37

ditir uvāca

varado yadi me brahman

putram indra-haṇaṁ vṛṇe

amṛtyuṁ mṛta-putrāhaṁ

yena me ghātitau sutau

SYNONYMS

ditiḥ uvāca-Diti said; vara-daḥ-the giver of benedictions; yadi-if; me-to me; brahman-O great soul; putram-a son; indra-haṇam-who can kill Indra; vṛṇe-I am asking for; amṛtyum-immortal; mṛta-putrā-whose sons are dead; aham-I; yena-by whom; me-my; ghātitau-were caused to be killed; sutau-two sons.

Diti replied: O my husband, O great soul, I have now lost my sons. If you want to give me a benediction, I ask you for an immortal son who can kill Indra. I pray for this because Indra, with the help of Viṣṇu, has killed my two sons Hiraṇyākṣa and Hiraṇyakaśipu.

The word indra-haṇam means "one who can kill Indra," but it also means "one who follows Indra." The word amṛtyum refers to the demigods, who do not die like ordinary human beings because they have extremely long durations of life. For example, the duration of Lord Brahmā's life is stated in Bhagavad-gītā: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Even the duration of one day, or twelve hours, of Brahmā is 4,300,000 years multiplied by one thousand. Thus the duration of his life is inconceivable for an ordinary human being. The demigods are therefore sometimes called amara, which means "one who has no death." In this material world, however, everyone has to die. Therefore the word amṛtyum indicates that Diti wanted a son who would be equal in status to the demigods.

TEXT 38

niśamya tad-vaco vipro

vimanāḥ paryatapyata

aho adharmaḥ sumahān

adya me samupasthitaḥ

SYNONYMS

niśamya-hearing; tat-vacaḥ-her words; vipraḥ-the brāhmaṇa; vimanāḥ-aggrieved; paryatapyata-lamented; aho-alas; adharmaḥ-impiety; su-mahān-very great; adya-today; me-upon me; samupasthitaḥ-has come.

Upon hearing Diti's request, Kaśyapa Muni was very much aggrieved. "Alas," he lamented, "now I face the danger of the impious act of killing Indra."

Although Kaśyapa Muni was eager to fulfill the desire of his wife Diti, when he heard that she wanted a son to kill Indra his jubilation was immediately reduced to nothing because he was averse to the idea.

TEXT 39

aho arthendriyārāmo

yoṣin-mayyeha māyayā

gṛhīta-cetāḥ kṛpaṇaḥ

patiṣye narake dhruvam

SYNONYMS

aho-alas; artha-indriya-ārāmaḥ-too attached to material enjoyment; yoṣit-mayyā-in the form of a woman; iha-here; māyayā-by the illusory energy; gṛhīta-cetāḥ-my mind being captivated; kṛpaṇaḥ-wretched; patiṣye-I shall fall; narake-to hell; dhruvam-surely.

Kaśyapa Muni thought: Alas, I have now become too attached to material enjoyment. Taking advantage of this, my mind has been attracted by the illusory energy of the Supreme Personality of Godhead in the form of a woman [my wife]. Therefore I am surely a wretched person who will glide down toward hell.

TEXT 40

ko 'tikramo 'nuvartantyāḥ

svabhāvam iha yoṣitaḥ

dhiṅ māṁ batābudhaṁ svārthe

yad ahaṁ tv ajitendriyaḥ

SYNONYMS

kaḥ-what; atikramaḥ-offense; anuvartantyāḥ-following; sva-bhāvam-her nature; iha-here; yoṣitaḥ-of the woman; dhik-condemnation; mām-unto me; bata-alas; abudham-not conversant; sva-arthe-in what is good for me; yat-because; aham-I; tu-indeed; ajita-indriyaḥ-unable to control my senses.

This woman, my wife, has adopted a means that follows her nature, and therefore she is not to be blamed. But I am a man. Therefore, all condemnation upon me! I am not at all conversant with what is good for me, since I could not control my senses.

The natural instinct of a woman is to enjoy the material world. She induces her husband to enjoy this world by satisfying his tongue, belly and genitals, which are called jihvā, udara and upastha. A woman is expert in cooking palatable dishes so that she can easily satisfy her husband in eating. When one eats nicely, his belly is satisfied, and as soon as the belly is satisfied the genitals become strong. Especially when a man is accustomed to eating meat and drinking wine and similar passionate things, he certainly becomes sexually inclined. It should be understood that sexual inclinations are meant not for spiritual progress but for gliding down to hell. Thus Kaśyapa Muni considered his situation and lamented. In other words, to be a householder is very risky unless one is trained and the wife is a follower of her husband. A husband should be trained at the very beginning of his life. Kaumāra ācaret prājño dharmān bhāgavatān iha (Bhāg. 7.6.1). During the time of brahmacarya, or student life, a brahmacārī should be taught to be expert in bhāgavata-dharma, devotional service. Then when he marries, if his wife is faithful to her husband and follows him in such life, the relationship between husband and wife is very desirable. However, a relationship between husband and wife without spiritual consciousness but strictly for sense gratification is not at all good. It is said in Śrīmad-Bhāgavatam (12.2.3) that especially in this age, Kali-yuga, dām-patye 'bhirucir hetuḥ: the relationship between husband and wife will be based on sexual power. Therefore householder life in this Kali-yuga is extremely dangerous unless both the wife and husband take to Kṛṣṇa consciousness.

TEXT 41

śarat-padmotsavaṁ vaktraṁ

vacaś ca śravaṇāmṛtam

hṛdayaṁ kṣura-dhārābhaṁ

strīṇāṁ ko veda ceṣṭitam

SYNONYMS

śarat-in the autumn; padma-a lotus flower; utsavam-blossoming; vaktram-face; vacaḥ-words; ca-and; śravaṇa-to the ear; amṛtam-giving pleasure; hṛdayam-heart; kṣura-dhārā-the blade of a razor; ābham-like; strīṇām-of women; kaḥ-who; veda-knows; ceṣṭitam-the dealings.

A woman's face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman's heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?

Woman is now depicted very well from the materialistic point of view by Kaśyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman's voice is called nārī-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Śrī Caitanya Mahāprabhu, a woman's singing is dangerous because it can make a sannyāsī fall a victim to the woman. Sannyāsa means giving up the company of women, but if a sannyāsī hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Viśvāmitra fell a victim to Menakā. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman's face or hear a woman's voice. To see a woman's face and appreciate its beauty or to hear a woman's voice and appreciate her singing as very nice is a subtle falldown for a brahmacārī or sannyāsī. Thus the description of a woman's features by Kaśyapa Muni is very instructive.

When a woman's bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The śāstras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kaśyapa Muni thought, "Under the circumstances, who can understand the heart of a woman?" Cāṇakya Paṇḍita has also advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "There are two persons one should not trust-a politician and a woman." These, of course, are authoritative śāstric injunctions, and we should therefore be very careful in our dealings with women.

Sometimes our Kṛṣṇa consciousness movement is criticized for mingling men and women, but Kṛṣṇa consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Kṛṣṇa personally says, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim: whether one is a woman, śūdra or vaiśya, not to speak of being a brāhmaṇa or kṣatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and śāstra. We therefore request all the members of the Kṛṣṇa consciousness movement-both men and women-not to be attracted by bodily features but only to be attracted by Kṛṣṇa. Then everything will be all right. Otherwise there will be danger.

TEXT 42

na hi kaścit priyaḥ strīṇām

añjasā svāśiṣātmanām

patiṁ putraṁ bhrātaraṁ vā

ghnanty arthe ghātayanti ca

SYNONYMS

na-not; hi-certainly; kaścit-anyone; priyaḥ-dear; strīṇām-to women; añjasā-actually; sva-āśiṣā-for their own interests; ātmanām-most dear; patim-husband; putram-son; bhrātaram-brother; vā-or; ghnanti-they kill; arthe-for their own interests; ghātayanti-cause to be killed; ca-also.

To satisfy their own interests, women deal with men as if the men were most dear to them, but no one is actually dear to them. Women are supposed to be very saintly, but for their own interests they can kill even their husbands, sons or brothers, or cause them to be killed by others.

A woman's nature has been particularly well studied by Kaśyapa Muni. Women are self-interested by nature, and therefore they should be protected by all means so that their natural inclination to be too self-interested will not be manifested. Women need to be protected by men. A woman should be cared for by her father in her childhood, by her husband in her youth and by her grown sons in her old age. This is the injunction of Manu, who says that a woman should not be given independence at any stage. Women must be cared for so that they will not be free to manifest their natural tendency for gross selfishness. There have been many cases, even in the present day, in which women have killed their husbands to take advantage of their insurance policies. This is not a criticism of women but a practical study of their nature. Such natural instincts of a woman or a man are manifested only in the bodily conception of life. When either a man or a woman is advanced in spiritual consciousness, the bodily conception of life practically vanishes. We should see all women as spiritual units (), whose only duty is to satisfy Kṛṣṇa. Then the influences of the different modes of material nature, which result from one's possessing a material body, will not act.

The Kṛṣṇa consciousness movement is so beneficial that it can very easily counteract the contamination of material nature, which results from one's possessing a material body. Bhagavad-gītā therefore teaches, in the very beginning, that whether one is a man or a woman, one must know that he or she is not the body but a spiritual soul. Everyone should be interested in the activities of the spirit soul, not the body. As long as one is activated by the bodily conception of life, there is always the danger of being misled, whether one is a man or a woman. The soul is sometimes described as puruṣa because whether one is dressed as a man or a woman, one is inclined to enjoy this material world. One who has this spirit of enjoyment is described as puruṣa. Whether one is a man or a woman, he is not interested in serving others; everyone is interested in satisfying his or her own senses. Kṛṣṇa consciousness, however, provides first-class training for a man or a woman. A man should be trained to be a first-class devotee of Lord Kṛṣṇa, and a woman should be trained to be a very chaste follower of her husband. That will make the lives of both of them happy.

TEXT 43

pratiśrutaṁ dadāmīti

vacas tan na mṛṣā bhavet

vadhaṁ nārhati cendro 'pi

tatredam upakalpate

SYNONYMS

pratiśrutam-promised; dadāmi-I shall give; iti-thus; vacaḥ-statement; tat-that; na-not; mṛṣā-false; bhavet-can be; vadham-killing; na-not; arhati-is suitable; ca-and; indraḥ-Indra; api-also; tatra-in that connection; idam-this; upakalpate-is suitable.

I promised to give her a benediction, and this promise cannot be violated, but Indra does not deserve to be killed. In these circumstances, the solution I have is quite suitable.

Kaśyapa Muni concluded, "Diti is eager to have a son who can kill Indra, since she is a woman, after all, and is not very intelligent. I shall train her in such a way that instead of always thinking of how to kill Indra, she will become a Vaiṣṇava, a devotee of Kṛṣṇa. If she agrees to follow the rules and regulations of the Vaiṣṇava principles, the unclean core of her heart will certainly be cleansed." Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. This is the process of devotional service. Anyone can be purified by following the principles of devotional service in Kṛṣṇa consciousness, for Kṛṣṇa consciousness is so powerful that it can purify even the dirtiest class of men and transform them into the topmost Vaiṣṇavas. Śrī Caitanya Mahāprabhu's movement aims at this purpose. Narottama dāsa Ṭhākura says:

vrajendra-nandana yei, śacī-suta haila sei,
balarāma ha-ila nitāi
dīna-hīna yata chila, hari-nāme uddhārila,
ta'ra sākṣī jagāi-mādhāi

The appearance of Śrī Caitanya Mahāprabhu in this Kali-yuga is especially meant to deliver the fallen souls, who are always planning something for material enjoyment. He gave the people of this age the advantage of being able to chant the Hare Kṛṣṇa mantra and thus become fully pure, free from all material contamination. Once one becomes a pure Vaiṣṇava, he transcends all material conceptions of life. Thus Kaśyapa Muni tried to transform his wife into a Vaiṣṇavī so that she might give up the idea of killing Indra. He wanted both her and her sons to be purified so that they would be fit to become pure Vaiṣṇavas. Of course, sometimes a practitioner deviates from the Vaiṣṇava principles, and there is a chance that he may fall down, but Kaśyapa Muni thought that even if one falls while practicing the Vaiṣṇava principles, he is still not a loser. Even a fallen Vaiṣṇava is eligible for better results, as confirmed in Bhagavad-gītā. Svalpam apy asya dharmasya trāyate mahato bhayāt: even practicing the Vaiṣṇava principles to a small extent can save one from the greatest danger of material existence. Thus Kaśyapa Muni planned to instruct his wife Diti to become a Vaiṣṇava because he wanted to save the life of Indra.

TEXT 44

iti sañcintya bhagavān

mārīcaḥ kurunandana

uvāca kiñcit kupita

ātmānaṁ ca vigarhayan

SYNONYMS

iti-thus; sañcintya-thinking; bhagavān-the powerful; mārīcaḥ-Kaśyapa Muni; kuru-nandana-O descendant of Kuru; uvāca-spoke; kiñcit-somewhat; kupitaḥ-angry; ātmānam-himself; ca-and; vigarhayan-condemning.

Śrī Śukadeva Gosvāmī said: Kaśyapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Mahārāja Parīkṣit, descendant of Kuru, he spoke to Diti as follows.

TEXT 45

śrī-kaśyapa uvāca

putras te bhavitā bhadre

indra-hādeva-bāndhavaḥ

saṁvatsaraṁ vratam idaṁ

yady añjo dhārayiṣyasi

SYNONYMS

śrī-kaśyapaḥ uvāca-Kaśyapa Muni said; putraḥ-son; te-your; bhavitā-will be; bhadre-O gentle woman; indra-hā-killer of Indra, or follower of Indra; adeva-bāndhavaḥ-friend of the demons (or deva-bāndhavaḥ-friend of the demigods); saṁvatsaram-for a year; vratam-vow; idam-this; yadi-if; añjaḥ-properly; dhārayiṣyasi-you will execute.

Kaśyapa Muni said: My dear gentle wife, if you follow my instructions regarding this vow for at least one year, you will surely get a son who will be able to kill Indra. However, if you deviate from this vow of following the Vaiṣṇava principles, you will get a son who will be favorable to Indra.

The word indra-hā refers to an asura who is always eager to kill Indra. An enemy of Indra is naturally a friend to the asuras, but the word indra-hā also refers to one who follows Indra or who is obedient to him. When one becomes a devotee of Indra, he is certainly a friend to the demigods. Thus the words indra-hādeva-bāndhavaḥ are equivocal, for they say, "Your son will kill Indra, but he will be very friendly to the demigods." If a person actually became a friend of the demigods, he certainly would not be able to kill Indra.

TEXT 46

ditir uvāca

dhārayiṣye vrataṁ brahman

brūhi kāryāṇi yāni me

yāni ceha niṣiddhāni

na vrataṁ ghnanti yāny uta

SYNONYMS

ditiḥ uvāca-Diti said; dhārayiṣye-I shall accept; vratam-vow; brahman-my dear brāhmaṇa; brūhi-please state; kāryāṇi-must be done; yāni-what; me-to me; yāni-what; ca-and; iha-here; niṣiddhāni-is forbidden; na-not; vratam-the vow; ghnanti-break; yāni-what; uta-also.

Diti replied: My dear brāhmaṇa, I must accept your advice and follow the vow. Now let me understand what I have to do, what is forbidden and what will not break the vow. Please clearly state all this to me.

As stated above, a woman is generally inclined to serve her own purposes. Kaśyapa Muni proposed to train Diti to fulfill her desires within one year, and since she was eager to kill Indra, she immediately agreed, saying, "Please let me know what the vow is and how I have to follow it. I promise that I shall do the needful and not break the vow." This is another side of a woman's psychology. Even though a woman is very fond of fulfilling her own plans, when someone instructs her, especially her husband, she innocently follows, and thus she can be trained for better purposes. By nature a woman wants to be a follower of a man; therefore if the man is good the woman can be trained for a good purpose.

TEXT 47

śrī-kaśyapa uvāca

na hiṁsyād bhūta-jātāni

na śapen nānṛtaṁ vadet

na chindyān nakha-romāṇi

na spṛśed yad amaṅgalam

SYNONYMS

śrī-kaśyapaḥ uvāca-Kaśyapa Muni said; na hiṁsyāt-must not harm; bhūta-jātāni-the living entities; na śapet-must not curse; na-not; anṛtam-a lie; vadet-must speak; na chindyāt-must not cut; nakha-romāṇi-the nails and hair; na spṛśet-must not touch; yat-that which; amaṅgalam-impure.

Kaśyapa Muni said: My dear wife, to follow this vow, do not be violent or cause harm to anyone. Do not curse anyone, and do not speak lies. Do not cut your nails and hair, and do not touch impure things like skulls and bones.

Kaśyapa Muni's first instruction to his wife was not to be envious. The general tendency of anyone within this material world is to be envious, and therefore, to become a Kṛṣṇa conscious person, one must curb this tendency, as stated in Śrīmad-Bhāgavatam (paramo nirmatsarāṇām). A Kṛṣṇa conscious person is always nonenvious, whereas others are always envious. Thus Kaśyapa Muni's instruction that his wife not be envious indicates that this is the first stage of advancement in Kṛṣṇa consciousness. Kaśyapa Muni desired to train his wife to be a Kṛṣṇa conscious person, for this would suffice to protect both her and Indra.

TEXT 48

nāpsu snāyān na kupyeta

na sambhāṣeta durjanaiḥ

na vasītādhauta-vāsaḥ

srajaṁ ca vidhṛtāṁ kvacit

SYNONYMS

na-not; apsu-in water; snāyāt-must bathe; na kupyeta-must not become angry; na sambhāṣeta-must not speak; durjanaiḥ-with wicked persons; na vasīta-must not wear; adhauta-vāsaḥ-unwashed clothes; srajam-flower garland; ca-and; vidhṛtām-which was already worn; kvacit-ever.

Kaśyapa Muni continued: My dear gentle wife, never enter the water while bathing, never be angry, and do not even speak or associate with wicked people. Never wear clothes that have not been properly washed, and do not put on a garland that has already been worn.

TEXT 49

nocchiṣṭaṁ caṇḍikānnaṁ ca

sāmiṣaṁ vṛṣalāhṛtam

bhuñjītodakyayā dṛṣṭaṁ

piben nāñjalinā tv apaḥ

SYNONYMS

na-not; ucchiṣṭam-leftover food; caṇḍikā-annam-food offered to the goddess Kālī; ca-and; sa-āmiṣam-mixed with flesh; vṛṣala-āhṛtam-brought by a śūdra; bhuñjīta-must eat; udakyayā-by a woman in her menstrual period; dṛṣṭam-seen; pibet na-must not drink; añjalinā-by joining and cupping the two palms; tu-also; apaḥ-water.

Never eat leftover food, never eat prasāda offered to the goddess Kālī [Durgā], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a śūdra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.

Generally the goddess Kālī is offered food containing meat and fish, and therefore Kaśyapa Muni strictly forbade his wife to take the remnants of such food. Actually a Vaiṣṇava is not allowed to take any food offered to the demigods. A Vaiṣṇava is always fixed in accepting prasāda offered to Lord Viṣṇu. Through all these instructions, Kaśyapa Muni, in a negative way, instructed his wife Diti how to become a Vaiṣṇavī.

TEXT 50

nocchiṣṭāspṛṣṭa-salilā

sandhyāyāṁ mukta-mūrdhajā

anarcitāsaṁyata-vāk

nāsaṁvītā bahiś caret

SYNONYMS

na-not; ucchiṣṭā-after eating; aspṛṣṭa-salilā-without washing; sandhyāyām-in the evening; mukta-mūrdhajā-with the hair loose; anarcitā-without ornaments; asaṁyata-vāk-without being grave; na-not; asaṁvītā-without being covered; bahiḥ-outside; caret-should go.

After eating, you should not go out to the street without having washed your mouth, hands and feet. You should not go out in the evening or with your hair loose, nor should you go out unless you are properly decorated with ornaments. You should not leave the house unless you are very grave and are sufficiently covered.

Kaśyapa Muni advised his wife not to go out onto the street unless she was well decorated and well dressed. He did not encourage the miniskirts that have now become fashionable. In Oriental civilization, when a woman goes out onto the street, she must be fully covered so that no man will recognize who she is. All these methods are to be accepted for purification. If one takes to Kṛṣṇa consciousness, one is fully purified, and thus one remains always transcendental to the contamination of the material world.

TEXT 51

nādhauta-pādāprayatā

nārdra-pādā udak-śirāḥ

śayīta nāparāṅ nānyair

na nagnā na ca sandhyayoḥ

SYNONYMS

na-not; adhauta-pādā-without washing the feet; aprayatā-without being purified; na-not; ardra-pādā-with wet feet; udak-śirāḥ-with the head toward the north; śayīta-should lie down; na-not; aparāk-with the head pointed west; na-not; anyaiḥ-with other women; na-not; nagnā-naked; na-not; ca-an d; sandhyayoḥ-at sunrise and sunset.

You should not lie down without having washed both of your feet or without being purified, nor with wet feet or with your head pointed west or north. You should not lie naked, or with other women, or during the sunrise or sunset.

TEXT 52

dhauta-vāsā śucir nityaṁ

sarva-maṅgala-saṁyutā

pūjayet prātarāśāt prāg

go-viprāñ śriyam acyutam

SYNONYMS

dhauta-vāsā-wearing washed cloth; śuciḥ-being purified; nityam-always; sarva-maṅgala-with all auspicious items; saṁyutā-adorned; pūjayet-one should worship; prātaḥ-āśāt prāk-before breakfast; go-viprān-the cows and brāhmaṇas; śriyam-the goddess of fortune; acyutam-the Supreme Personality of Godhead.

Putting on washed clothing, being always pure and being adorned with turmeric, sandalwood pulp and other auspicious items, before breakfast one should worship the cows, the brāhmaṇas, the goddess of fortune and the Supreme Personality of Godhead.

If one is trained to honor and worship the cows and brāhmaṇas, he is actually civilized. The worship of the Supreme Lord is recommended, and the Lord is very fond of the cows and brāhmaṇas (namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca). In other words, a civilization in which there is no respect for the cows and brāhmaṇas is condemned. One cannot become spiritually advanced without acquiring the brahminical qualifications and giving protection to cows. Cow protection insures sufficient food prepared with milk, which is needed for an advanced civilization. One should not pollute civilization by eating the flesh of cows. A civilization must do something progressive, and then it is an Āryan civilization. Instead of killing the cow to eat flesh, civilized men must prepare various milk products that will enhance the condition of society. If one follows the brahminical culture, he will become competent in Kṛṣṇa consciousness.

TEXT 53

striyo vīravatīś cārcet

srag-gandha-bali-maṇḍanaiḥ

patiṁ cārcyopatiṣṭheta

dhyāyet koṣṭha-gataṁ ca tam

SYNONYMS

striyaḥ-women; vīra-vatīḥ-possessing husbands and sons; ca-and; arcet-she should worship; srak-with garlands; gandha-sandalwood; bali-presentations; maṇḍanaiḥ-and with ornaments; patim-the husband; ca-and; ārcya-worshiping; upatiṣṭheta-should offer prayers; dhyāyet-should meditate; koṣṭha-gatam-situated in the womb; ca-also; tam-upon him.

With flower garlands, sandalwood pulp, ornaments and other paraphernalia, a woman following this vow should worship women who have sons and whose husbands are living. The pregnant wife should worship her husband and offer him prayers. She should meditate upon him, thinking that he is situated in her womb.

The child in the womb is a part of the husband's body. Therefore the husband, through his representative, indirectly remains within the womb of his pregnant wife.

TEXT 54

sāṁvatsaraṁ puṁsavanaṁ

vratam etad aviplutam

dhārayiṣyasi cet tubhyaṁ

śakra-hā bhavitā sutaḥ

SYNONYMS

sāṁvatsaram-for one year; puṁsavanam-called puṁsavana; vratam-vow; etat-this; aviplutam-without violation; dhārayiṣyasi-you will perform; cet-if; tubhyam-for you; śakra-hā-the killer of Indra; bhavitā-will be; sutaḥ-a son.

Kaśyapa Muni continued: If you perform this ceremony called puṁsavana, adhering to the vow with faith for at least one year, you will give birth to a son destined to kill Indra. But if there is any discrepancy in the discharge of this vow, the son will be a friend to Indra.

TEXT 55

bāḍham ity abhyupetyātha

ditī rājan mahā-manāḥ

kaśyapād garbham ādhatta

vrataṁ cāñjo dadhāra sā

SYNONYMS

bāḍham-yes; iti-thus; abhyupetya-accepting; atha-then; ditiḥ-Diti; rājan-O King; mahā-manāḥ-jubilant; kaśyapāt-from Kaśyapa; garbham-semen; ādhatta-obtained; vratam-the vow; ca-and; añjaḥ-properly; dadhāra-discharged; sā-she.

O King Parīkṣit, Diti, the wife of Kaśyapa, agreed to undergo the purificatory process known as puṁsavana. "Yes," she said, "I shall do everything according to your instructions." With great jubilation she became pregnant, having taken semen from Kaśyapa, and faithfully began discharging the vow.

TEXT 56

mātṛ-ṣvasur abhiprāyam

indra ājñāya mānada

śuśrūṣaṇenāśrama-sthāṁ

ditiṁ paryacarat kaviḥ

SYNONYMS

mātṛ-svasuḥ-of his mother's sister; abhiprāyam-the intention; indraḥ-Indra; ājñāya-understanding; māna-da-O King Parīkṣit, who give respect to everyone; śuśrūṣaṇena-with service; āśrama-sthām-residing in an āśrama; ditim-Diti; paryacarat-attended upon; kaviḥ-seeing his own interest.

O King, who are respectful to everyone, Indra understood Diti's purpose, and thus he contrived to fulfill his own interests. Following the logic that self-preservation is the first law of nature, he wanted to break Diti's promise. Thus he engaged himself in the service of Diti, his aunt, who was residing in an āśrama.

TEXT 57

nityaṁ vanāt sumanasaḥ

phala-mūla-samit-kuśān

patrāṅkura-mṛdo 'paś ca

kāle kāla upāharat

SYNONYMS

nityam-daily; vanāt-from the forest; sumanasaḥ-flowers; phala-fruits; mūla-roots; samit-wood for the sacrificial fire; kuśān-and kuśa grass; patra-leaves; aṅkura-sprouts; mṛdaḥ-and earth; apaḥ-water; ca-also; kāle kāle-at the proper time; upāharat-brought.

Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also brought kuśa grass, leaves, sprouts, earth and water exactly at the proper time.

TEXT 58

evaṁ tasyā vrata-sthāyā

vrata-cchidraṁ harir nṛpa

prepsuḥ paryacaraj jihmo

mṛga-heva mṛgākṛtiḥ

SYNONYMS

evam-thus; tasyāḥ-of her; vrata-sthāyāḥ-who was faithfully discharging her vow; vrata-chidram-a fault in the execution of the vow; hariḥ-Indra; nṛpa-O King; prepsuḥ-desiring to find; paryacarat-served; jihmaḥ-deceitful; mṛga-hā-a hunter; iva-like; mṛga-ākṛtiḥ-in the form of a deer.

O King Parīkṣit, as the hunter of a deer becomes like a deer by covering his body with deerskin and serving the deer, so Indra, although at heart the enemy of the sons of Diti, became outwardly friendly and served Diti in a faithful way. Indra's purpose was to cheat Diti as soon as he could find some fault in the way she discharged the vows of the ritualistic ceremony. However, he wanted to be undetected, and therefore he served her very carefully.

TEXT 59

nādhyagacchad vrata-cchidraṁ

tat-paro 'tha mahī-pate

cintāṁ tīvrāṁ gataḥ śakraḥ

kena me syāc chivaṁ tv iha

SYNONYMS

na-not; adhyagacchat-could find; vrata-chidram-a fault in the execution of the vow; tat-paraḥ-intent upon that; atha-thereupon; mahī-pate-O master of the world; cintām-anxiety; tīvrām-intense; gataḥ-obtained; śakraḥ-Indra; kena-how; me-my; syāt-can there be; śivam-well-being; tu-then; iha-here.

O master of the entire world, when Indra could find no faults, he thought, "How will there be good fortune for me?" Thus he was full of deep anxiety.

TEXT 60

ekadā sā tu sandhyāyām

ucchiṣṭā vrata-karśitā

aspṛṣṭa-vāry-adhautāṅghriḥ

suṣvāpa vidhi-mohitā

SYNONYMS

ekadā-once; sā-she; tu-but; sandhyāyām-during the evening twilight; ucchiṣṭā-just after eating; vrata-from the vow; karśitā-weak and thin; aspṛṣṭa-not touched; vāri-water; adhauta-not washed; aṅghriḥ-her feet; suṣvāpa-went to sleep; vidhi-by fate; mohitā-bewildered.

Having grown weak and thin because of strictly following the principles of the vow, Diti once unfortunately neglected to wash her mouth, hands and feet after eating and went to sleep during the evening twilight.

TEXT 61

labdhvā tad-antaraṁ śakro

nidrāpahṛta-cetasaḥ

diteḥ praviṣṭa udaraṁ

yogeśo yoga-māyayā

SYNONYMS

labdhvā-finding; tat-antaram-after that; śakraḥ-Indra; nidrā-by sleep; apahṛta-cetasaḥ-unconscious; diteḥ-of Diti; praviṣṭaḥ-entered; udaram-the womb; yoga-īśaḥ-the master of yoga; yoga-of yogic perfections; māyayā-by the power.

Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as aṇimā and laghimā], entered Diti's womb while she was unconscious, being fast asleep.

A perfectly successful yogī is expert in eight kinds of perfection. By one of them, called aṇimā-siddhi, he can become smaller than an atom, and in that state he can enter anywhere. With this yogic power, Indra entered the womb of Diti while she was pregnant.

TEXT 62

cakarta saptadhā garbhaṁ

vajreṇa kanaka-prabham

rudantaṁ saptadhaikaikaṁ

mā rodīr iti tān punaḥ

SYNONYMS

cakarta-he cut; sapta-dhā-into seven pieces; garbham-the embryo; vajreṇa-by his thunderbolt; kanaka-of gold; prabham-which had the appearance; rudantam-crying; sapta-dhā-into seven pieces; eka-ekam-each one; mā rodīḥ-do not cry; iti-thus; tān-them; punaḥ-again.

After entering Diti's womb, Indra, with the help of his thunderbolt, cut into seven pieces her embryo, which appeared like glowing gold. In seven places, seven different living beings began crying. Indra told them, "Do not cry," and then he cut each of them into seven pieces again.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Indra, by his yogic power, first expanded the body of the one Marut into seven, and then when he cut each of the seven parts of the original body into pieces, there were forty-nine. When each body was cut into seven, other living entities entered the new bodies, and thus they were like plants, which become separate entities when cut into various parts and planted on a hill. The first body was one, and when it was cut into many pieces, many other living entities entered the new bodies.

TEXT 63

tam ūcuḥ pāṭyamānās te

sarve prāñjalayo nṛpa

kiṁ na indra jighāṁsasi

bhrātaro marutas tava

SYNONYMS

tam-to him; ūcuḥ-said; pāṭyamānāḥ-being aggrieved; te-they; sarve-all; prāñjalayaḥ-with folded hands; nṛpa-O King; kim-why; naḥ-us; indra-O Indra; jighāṁsasi-do you want to kill; bhrātaraḥ-brothers; marutaḥ-Maruts; tava-your.

O King, being very much aggrieved, they pleaded to Indra with folded hands, saying, "Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?"

TEXT 64

mā bhaiṣṭa bhrātaro mahyaṁ

yūyam ity āha kauśikaḥ

ananya-bhāvān pārṣadān

ātmano marutāṁ gaṇān

SYNONYMS

mā bhaiṣṭa-do not fear; bhrātaraḥ-brothers; mahyam-my; yūyam-you; iti-thus; āha-said; kauśikaḥ-Indra; ananya-bhāvān-devoted; pārṣadān-followers; ātmanaḥ-his; marutām gaṇān-the Maruts.

When Indra saw that actually they were his devoted followers, he said to them: If you are all my brothers, you have nothing more to fear from me.

TEXT 65

na mamāra diter garbhaḥ

śrīnivāsānukampayā

bahudhā kuliśa-kṣuṇṇo

drauṇy-astreṇa yathā bhavān

SYNONYMS

na-not; mamāra-died; diteḥ-of Diti; garbhaḥ-the embryo; śrīnivāsa-of Lord Viṣṇu, the resting place of the goddess of fortune; anukampayā-by the mercy; bahu-dhā-into many pieces; kuliśa-by the thunderbolt; kṣuṇṇaḥ-cut; drauṇi-of Aśvatthāmā; astreṇa-by the weapon; yathā-just as; bhavān-you.

Śukadeva Gosvāmī said: My dear King Parīkṣit, you were burned by the brahmāstra of Aśvatthāmā, but when Lord Kṛṣṇa entered the womb of your mother, you were saved. Similarly, although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead.

TEXTS 66–67

sakṛd iṣṭvādi-puruṣaṁ

puruṣo yāti sāmyatām

saṁvatsaraṁ kiñcid ūnaṁ

dityā yad dharir arcitaḥ

sajūr indreṇa pañcāśad

devās te maruto 'bhavan

vyapohya mātṛ-doṣaṁ te

hariṇā soma-pāḥ kṛtāḥ

SYNONYMS

sakṛt-once; iṣṭvā-worshiping; ādi-puruṣam-the original person; puruṣaḥ-a person; yāti-goes to; sāmyatām-possessing the same bodily feature as the Lord; saṁvatsaram-a year; kiñcit ūnam-a little less than; dityā-by Diti; yat-because; hariḥ-Lord Hari; arcitaḥ-was worshiped; sajūḥ-with; indreṇa-Indra; pañcāśat-fifty; devāḥ-demigods; te-they; marutaḥ-the Maruts; abhavan-became; vyapohya-removing; mātṛ-doṣam-the fault of their mother; te-they; hariṇā-by Lord Hari; soma-pāḥ-drinkers of soma-rasa; kṛtāḥ-were made.

If one worships the Supreme Personality of Godhead, the original person, even once, he receives the benefit of being promoted to the spiritual world and possessing the same bodily features as Viṣṇu. Diti worshiped Lord Viṣṇu for almost one year, adhering to a great vow. Because of such strength in spiritual life, the forty-nine Maruts were born. How, then, is it wonderful that the Maruts, although born from the womb of Diti, became equal to the demigods by the mercy of the Supreme Lord ?

TEXT 68

ditir utthāya dadṛśe

kumārān anala-prabhān

indreṇa sahitān devī

paryatuṣyad aninditā

SYNONYMS

ditiḥ-Diti; utthāya-getting up; dadṛśe-saw; kumārān-children; anala-prabhān-as brilliant as fire; indreṇa sahitān-with Indra; devī-the goddess; paryatuṣyat-was pleased; aninditā-being purified.

Because of worshiping the Supreme Personality of Godhead, Diti was completely purified. When she got up from bed, she saw her forty-nine sons along with Indra. These forty-nine sons were all as brilliant as fire and were in friendship with Indra, and therefore she was very pleased.

TEXT 69

athendram āha tātāham

ādityānāṁ bhayāvaham

apatyam icchanty acaraṁ

vratam etat suduṣkaram

SYNONYMS

atha-thereafter; indram-to Indra; āha-spoke; tāta-dear one; aham-I; ādityānām-to the Ādityas; bhaya-āvaham-fearful; apatyam-a son; icchantī-desiring; acaram-executed; vratam-vow; etat-this; su-duṣkaram-very difficult to perform.

Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Ādityas.

TEXT 70

ekaḥ saṅkalpitaḥ putraḥ

sapta saptābhavan katham

yadi te viditaṁ putra

satyaṁ kathaya mā mṛṣā

SYNONYMS

ekaḥ-one; saṅkalpitaḥ-was prayed for; putraḥ-son; sapta sapta-forty-nine; abhavan-came to be; katham-how; yadi-if; te-by you; viditam-known; putra-my dear son; satyam-the truth; kathaya-speak; mā-do not (speak); mṛṣā-lies.

I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies.

TEXT 71

indra uvāca

amba te 'haṁ vyavasitam

upadhāryāgato 'ntikam

labdhāntaro 'cchidaṁ garbham

artha-buddhir na dharma-dṛk

SYNONYMS

indraḥ uvāca-Indra said; amba-O mother; te-your; aham-I; vyavasitam-vow; upadhārya-understanding; āgataḥ-came; antikam-nearby; labdha-having found; antaraḥ-a fault; acchidam-I cut; garbham-the embryo; artha-buddhiḥ-being self-interested; na-not; dharma-dṛk-possessing vision of religion.

Indra replied: My dear mother, because I was grossly blinded by selfish interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to find some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces.

When Diti, Indra's aunt, explained to Indra without reservations what she had wanted to do, Indra explained his intentions to her. Thus both of them, instead of being enemies, freely spoke the truth. This is the qualification that results from contact with Viṣṇu. As stated in Śrīmad-Bhāgavatam (5.18.12):

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

If one develops a devotional attitude and becomes purified by worshiping the Supreme Lord, all the good qualities are certainly manifested in his body. Because of being touched by worship of Viṣṇu, both Diti and Indra were purified.

TEXT 72

kṛtto me saptadhā garbha

āsan sapta kumārakāḥ

te 'pi caikaikaśo vṛkṇāḥ

saptadhā nāpi mamrire

SYNONYMS

kṛttaḥ-cut; me-by me; sapta-dhā-into seven; garbhaḥ-the embryo; āsan-there came to be; sapta-seven; kumārakāḥ-babies; te-they; api-although; ca-also; eka-ekaśaḥ-each one; vṛkṇāḥ-cut; sapta-dhā-into seven; na-not; api-still; mamrire-died.

First I cut the child in the womb into seven pieces, which became seven children. Then I cut each of the children into seven pieces again. By the grace of the Supreme Lord, however, none of them died.

TEXT 73

tatas tat paramāścaryaṁ

vīkṣya vyavasitaṁ mayā

mahāpuruṣa-pūjāyāḥ

siddhiḥ kāpy ānuṣaṅgiṇī

SYNONYMS

tataḥ-then; tat-that; parama-āścaryam-great wonder; vīkṣya-seeing; vyavasitam-it was decided; mayā-by me; mahā-puruṣa-of Lord Viṣṇu; pūjāyāḥ-of worship; siddhiḥ-result; kāpi-some; ānuṣaṅgiṇī-secondary.

My dear mother, when I saw that all forty-nine sons were alive, I was certainly struck with wonder. I decided that this was a secondary result of your having regularly executed devotional service in worship of Lord Viṣṇu.

For one who engages in worshiping Lord Viṣṇu, nothing is very wonderful. This is a fact. In Bhagavad-gītā (18.78) it is said:

yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama

"Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion." Yogeśvara is the Supreme Personality of Godhead, the master of all mystic yoga, who can do anything and everything He likes. This is the omnipotence of the Supreme Lord. For one who pleases the Supreme Lord, no achievement is wonderful. Everything is possible for him.

TEXT 74

ārādhanaṁ bhagavata

īhamānā nirāśiṣaḥ

ye tu necchanty api paraṁ

te svārtha-kuśalāḥ smṛtāḥ

SYNONYMS

ārādhanam-the worship; bhagavataḥ-of the Supreme Personality of Godhead; īhamānāḥ-being interested in; nirāśiṣaḥ-without material desires; ye-those who; tu-indeed; na icchanti-do not desire; api-even; param-liberation; te-they; sva-artha-in their own interest; kuśalāḥ-expert; smṛtāḥ-are considered.

Although those who are interested only in worshiping the Supreme Personality of Godhead do not desire anything material from the Lord and do not even want liberation, Lord Kṛṣṇa fulfills all their desires.

When Dhruva Mahārāja saw Lord Viṣṇu, he declined to take any benedictions from Him, for he was fully satisfied by seeing the Lord. Nonetheless, the Lord is so kind that because Dhruva Mahārāja, in the beginning, had desired a kingdom greater than his father's, he was promoted to Dhruvaloka, the best planet in the universe. Therefore in the śāstra it is said:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"A person who has broader intelligence, whether he is full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." (Bhāg. 2.3.10) One should engage in full devotional service. Then, even though he has no desires, whatever desires he previously had can all be fulfilled simply by his worship of the Lord. The actual devotee does not desire even liberation (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]). The Lord, however, fulfills the desire of the devotee by awarding him opulence that will never be destroyed. A karmī's opulence is destroyed, but the opulence of a devotee is never destroyed. A devotee becomes more and more opulent as he increases his devotional service to the Lord.

TEXT 75

ārādhyātma-pradaṁ devaṁ

svātmānaṁ jagad-īśvaram

ko vṛṇīta guṇa-sparśaṁ

budhaḥ syān narake 'pi yat

SYNONYMS

ārādhya-after worshiping; ātma-pradam-who gives Himself; devam-the Lord; sva-ātmānam-the most dear; jagat-īśvaram-the Lord of the universe; kaḥ-what; vṛṇīta-would choose; guṇa-sparśam-material happiness; budhaḥ-intelligent person; syāt-is; narake-in hell; api-even; yat-which.

The ultimate goal of all ambitions is to become a servant of the Supreme Personality of Godhead. If an intelligent man serves the most dear Lord, who gives Himself to His devotees, how can he desire material happiness, which is available even in hell?

An intelligent man will never aspire to become a devotee to achieve material happiness. That is the test of a devotee. As Śrī Caitanya Mahāprabhu teaches:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

"O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth." A pure devotee never begs the Lord for material happiness in the shape of riches, followers, a good wife or even mukti. The Lord promises, however, yoga-kṣemaṁ vahāmy aham: [Bg. 9.22] "I voluntarily bring everything necessary for My service."

TEXT 76

tad idaṁ mama daurjanyaṁ

bāliśasya mahīyasi

kṣantum arhasi mātas tvaṁ

diṣṭyā garbho mṛtotthitaḥ

SYNONYMS

tat-that; idam-this; mama-of me; daurjanyam-evil deed; bāliśasya-a fool; mahīyasi-O best of women; kṣantum arhasi-please excuse; mātaḥ-O mother; tvam-you; diṣṭyā-by fortune; garbhaḥ-the child within the womb; mṛta-killed; utthitaḥ-became alive.

O my mother, O best of all women, I am a fool. Kindly excuse me for whatever offenses I have committed. Your forty-nine sons have been born unhurt because of your devotional service. As an enemy, I cut them to pieces, but because of your great devotional service they did not die.

TEXT 77

śrī-śuka uvāca

indras tayābhyanujñātaḥ

śuddha-bhāvena tuṣṭayā

marudbhiḥ saha tāṁ natvā

jagāma tri-divaṁ prabhuḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; indraḥ-Indra; tayā-by her; abhyanujñātaḥ-being permitted; śuddha-bhāvena-by the good behavior; tuṣṭayā-satisfied; marudbhiḥ saha-with the Maruts; tām-to her; natvā-having offered obeisances; jagāma-he went; tri-divam-to the heavenly planets; prabhuḥ-the Lord.

Śrī Śukadeva Gosvāmī continued: Diti was extremely satisfied by Indra's good behavior. Then Indra offered his respects to his aunt with profuse obeisances, and with her permission he went away to the heavenly planets with his brothers the Maruts.

TEXT 78

evaṁ te sarvam ākhyātaṁ

yan māṁ tvaṁ paripṛcchasi

maṅgalaṁ marutāṁ janma

kiṁ bhūyaḥ kathayāmi te

SYNONYMS

evam-thus; te-to you; sarvam-all; ākhyātam-narrated; yat-which; mām-me; tvam-you; paripṛcchasi-asked; maṅgalam-auspicious; marutām-of the Maruts; janma-the birth; kim-what; bhūyaḥ-further; kathayāmi-shall I speak; te-to you.

My dear King Parīkṣit, I have replied as far as possible to the questions you have asked me, especially in regard to this pure, auspicious narration about the Maruts. Now you may inquire further, and I shall explain more.

Thus end the Bhaktivedanta purports to the Sixth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Diti Vows to Kill King Indra."

Chapter Nineteen

Performing the Puṁsavana Ritualistic Ceremony

This chapter explains how Diti, Kaśyapa Muni's wife, executed Kaśyapa Muni's instructions on devotional service. During the first day of the bright fortnight of the moon in the month of Agrahāyaṇa (November–December), every woman, following in the footsteps of Diti and following the instructions of her own husband, should begin this puṁsavana-vrata. In the morning, after washing her teeth, bathing and thus becoming purified, she should hear about the birth mystery of the Maruts. Then, covering her body with a white dress and being properly ornamented, before breakfast she should worship Lord Viṣṇu and mother Lakṣmī, the goddess of fortune, Lord Viṣṇu's wife, by glorifying Lord Viṣṇu for His mercy, patience, prowess, ability, greatness and other glories and for how He can bestow all mystic benedictions. While offering the Lord all paraphernalia for worship, such as ornaments, a sacred thread, scents, nice flowers, incense and water for bathing and washing His feet, hands and mouth, one should invite the Lord with this mantra: oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahāvibhūtipataye saha mahā-vibhūtibhir balim upaharāmi. Then one should offer twelve oblations in the fire while chanting this mantra: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā. One should offer obeisances while chanting this mantra ten times. Then one should chant the Lakṣmī-Nārāyaṇa mantra.

If either a pregnant woman or her husband regularly discharges this devotional service, both of them will receive the result. After continuing this process for one full year, the chaste wife should fast on the pūrṇimā, the full-moon day, of Kārttika. On the following day, the husband should worship the Lord as before and then observe a festival by cooking nice food and distributing prasāda to the brāhmaṇas. Then, with the permission of the brāhmaṇas, the husband and wife should take prasāda. This chapter ends by glorifying the results of the puṁsavana function.

TEXT 1

śrī-rājovāca

vrataṁ puṁsavanaṁ brahman

bhavatā yad udīritam

tasya veditum icchāmi

yena viṣṇuḥ prasīdati

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit said; vratam-the vow; puṁsavanam-called puṁsavana; brahman-O brāhmaṇa; bhavatā-by you; yat-which; udīritam-was spoken of; tasya-of that; veditum-to know; icchāmi-I want; yena-by which; viṣṇuḥ-Lord Viṣṇu; prasīdati-is pleased.

Mahārāja Parīkṣit said: My dear lord, you have already spoken about the puṁsavana vow. Now I want to hear about it in detail, for I understand that by observing this vow one can please the Supreme Lord, Viṣṇu.

TEXTS 2–3

śrī-śuka uvāca

śukle mārgaśire pakṣe

yoṣid bhartur anujñayā

ārabheta vratam idaṁ

sārva-kāmikam āditaḥ

niśamya marutāṁ janma

brāhmaṇān anumantrya ca

snātvā śukla-datī śukle

vasītālaṅkṛtāmbare

pūjayet prātarāśāt prāg

bhagavantaṁ śriyā saha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śukle-bright; mārgaśire-during the month of November-December; pakṣe-during the fortnight; yoṣit-a woman; bhartuḥ-of the husband; anujñayā-with the permission; ārabheta-should begin; vratam-vow; idam-this; sārva-kāmikam-which fulfills all desires; āditaḥ-from the first day; niśamya-hearing; marutām-of the Maruts; janma-the birth; brāhmaṇān-the brāhmaṇas; anumantrya-taking instruction from; ca-and; snātvā-bathing; śukla-datī-having cleaned the teeth; śukle-white; vasīta-should put on; alaṅkṛtā-wearing ornaments; ambare-garments; pūjayet-should worship; prātaḥ-āśāt prāk-before breakfast; bhagavantam-the Supreme Personality of Godhead; śriyā saha-with the goddess of fortune.

Śukadeva Gosvāmī said: On the first day of the bright fortnight of the month of Agrahāyaṇa [November–December], following the instructions of her husband, a woman should begin this regulative devotional service with a vow of penance, for it can fulfill all one's desires. Before beginning the worship of Lord Viṣṇu, the woman should hear the story of how the Maruts were born. Under the instructions of qualified brāhmaṇas, in the morning she should wash her teeth, bathe, and dress herself with white cloth and ornaments, and before taking breakfast she should worship Lord Viṣṇu and Lakṣmī.

TEXT 4

alaṁ te nirapekṣāya

pūrṇa-kāma namo 'stu te

mahāvibhūti-pataye

namaḥ sakala-siddhaye

SYNONYMS

alam-enough; te-to You; nirapekṣāya-indifferent; pūrṇa-kāma-O Lord, whose desire is always fulfilled; namaḥ-obeisances; astu-may there be; te-unto You; mahā-vibhūti-of Lakṣmī; pataye-unto the husband; namaḥ-obeisances; sakala-siddhaye-unto the master of all mystic perfections.

[She should then pray to the Lord as follows.] My dear Lord, You are full in all opulences, but I do not beg You for opulence. I simply offer my respectful obeisances unto You. You are the husband and master of Lakṣmīdevī, the goddess of fortune, who has all opulences. Therefore You are the master of all mystic yoga. I simply offer my obeisances unto You.

A devotee knows how to appreciate the Supreme Personality of Godhead.

oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate
[Īśopaniṣad, Invocation]

"The personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Therefore, to take shelter of the Supreme Lord is required. Whatever a devotee needs will be supplied by the complete Supreme Personality of Godhead (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]). Therefore a pure devotee will not ask anything from the Lord. He simply offers the Lord his respectful obeisances, and the Lord is prepared to accept whatever the devotee can secure to worship Him, even patraṁ puṣpaṁ phalaṁ toyam-a leaf, flower, fruit or water. There is no need to artificially exert oneself. It is better to be plain and simple and with respectful obeisances offer to the Lord whatever one can secure. The Lord is completely able to bless the devotee with all opulences.

TEXT 5

yathā tvaṁ kṛpayā bhūtyā

tejasā mahimaujasā

juṣṭa īśa guṇaiḥ sarvais

tato 'si bhagavān prabhuḥ

SYNONYMS

yathā-as; tvam-You; kṛpayā-with mercy; bhūtyā-with opulences; tejasā-with prowess; mahima-ojasā-with glory and strength; juṣṭaḥ-endowed; īśa-O my Lord; guṇaiḥ-with transcendental qualities; sarvaiḥ-all; tataḥ-therefore; asi-You are; bhagavān-the Supreme Personality of Godhead; prabhuḥ-the master.

O my Lord, because You are endowed with causeless mercy, all opulences, all prowess and all glories, strength and transcendental qualities, You are the Supreme Personality of Godhead, the master of everyone.

In this verse the words tato 'si bhagavān prabhuḥ mean "Therefore You are the Supreme Personality of Godhead, the master of everyone." The Supreme Personality of Godhead is endowed with all six opulences in full, and moreover He is extremely kind to His devotee. Although He is full in Himself, He nonetheless wants all the living entities to surrender unto Him so that they may engage in His service. Thus He becomes satisfied. Although He is full in Himself, He nonetheless becomes pleased when His devotee offers Him patraṁ puṣpaṁ phalaṁ toyam-a leaf, flower, fruit or water-in devotion. Sometimes the Lord, as the child of mother Yaśodā, requests His devotee for some food, as if He were very hungry. Sometimes He tells His devotee in a dream that His temple and His garden are now very old and that He cannot enjoy them very nicely. Thus He requests the devotee to repair them. Sometimes He is buried in the earth, and as if unable to come out Himself, He requests His devotee to rescue Him. Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self-sufficient, He depends on His devotees. Therefore the relationship of the Lord with His devotees is extremely confidential. Only the devotee can perceive how the Lord, although full in Himself, depends on His devotee for some particular work. This is explained in Bhagavad-gītā (11.33), where the Lord tells Arjuna, nimitta-mātraṁ bhava savyasācin: "O Arjuna, merely be an instrument in the fight." Lord Kṛṣṇa had the competence to win the Battle of Kurukṣetra, but nonetheless He induced His devotee Arjuna to fight and become the cause of victory. Śrī Caitanya Mahāprabhu was quite competent enough to spread His name and mission all over the world, but still He depended upon His devotee to do this work. Considering all these points, the most important aspect of the Supreme Lord's self-sufficiency is that He depends on His devotees. This is called His causeless mercy. The devotee who has perceived this causeless mercy of the Supreme Personality of Godhead by realization can understand the master and the servant.

TEXT 6

viṣṇu-patni mahā-māye

mahāpuruṣa-lakṣaṇe

prīyethā me mahā-bhāge

loka-mātar namo 'stu te

SYNONYMS

viṣṇu-patni-O wife of Lord Viṣṇu; mahā-māye-O energy of Lord Viṣṇu; mahā-puruṣa-lakṣaṇe-possessing the qualities and opulences of Lord Viṣṇu; prīyethāḥ-kindly be pleased; me-upon me; mahā-bhāge-O goddess of fortune; loka-mātaḥ-O mother of the world; namaḥ-obeisances; astu-may there be; te-unto you.

[After profusely offering obeisances unto Lord Viṣṇu, the devotee should offer respectful obeisances unto mother Lakṣmī, the goddess of fortune, and pray as follows.] O wife of Lord Viṣṇu, O internal energy of Lord Viṣṇu, you are as good as Lord Viṣṇu Himself, for you have all of His qualities and opulences. O goddess of fortune, please be kind to me. O mother of the entire world, I offer my respectful obeisances unto you.

The Lord has multifarious potencies (parāsya śaktir vividhaiva śrūyate). Since mother Lakṣmī, the goddess of fortune, is the Lord's very precious potency, she is addressed here as mahā-māye. The word māyā means śakti. Lord Viṣṇu, the Supreme, cannot exhibit His power everywhere without His principal energy. It is said, śakti śaktimān abheda: the power and the powerful are identical. Therefore mother Lakṣmī, the goddess of fortune, is the constant companion of Lord Viṣṇu; they remain together constantly. One cannot keep Lakṣmī in one's home without Lord Viṣṇu. To think that one can do so is very dangerous. To keep Lakṣmī, or the riches of the Lord, without the service of the Lord is always dangerous, for then Lakṣmī becomes the illusory energy. With Lord Viṣṇu, however, Lakṣmī is the spiritual energy.

TEXT 7

oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahāvibhūti-pataye saha mahā-vibhūtibhir balim upaharāmīti; anenāhar-ahar mantreṇa viṣṇor āvāhanārghya-pādyopasparśana-snāna-vāsa-upavīta-vibhūṣaṇa-gandha-puṣpa-dhūpa-dīpopahārādy-upacārān susamā-hitopāharet.

SYNONYMS

oṁ-O my Lord; namaḥ-obeisances; bhagavate-unto the Supreme Personality of Godhead, full with six opulences; mahā-puruṣāya-the best of enjoyers; mahā-anubhāvāya-the most powerful; mahā-vibhūti-of the goddess of fortune; pataye-the husband; saha-with; mahā-vibhūtibhiḥ-associates; balim-presentation s; upaharāmi-I am offering; iti-thus; anena-by this; ahaḥ-ahaḥ-every day; mantreṇa-mantra; viṣṇoḥ-of Lord Viṣṇu; āvāhana-invocations; arghya-pādya-upasparśana-water for washing the hands, feet and mouth; snāna-water for bathing; vāsa-garments; upavīta-a sacred thread; vibhūṣaṇa-ornaments; gandha-scents; puṣpa-flowers; dhūpa-incense; dīpa-lamps; upahāra-gifts; ādi-and so on; upacārān-presentations; su-samāhitā-with great attention; upāharet-she must offer.

"My Lord Viṣṇu, full in six opulences, You are the best of all enjoyers and the most powerful. O husband of mother Lakṣmī, I offer my respectful obeisances unto You, who are accompanied by many associates, such as Viśvaksena. I offer all the paraphernalia for worshiping You." One should chant this mantra every day with great attention while worshiping Lord Viṣṇu with all paraphernalia, such as water for washing His feet, hands and mouth and water for His bath. One must offer Him various presentations for His worship, such as garments, a sacred thread, ornaments, scents, flowers, incense and lamps.

This mantra is very important. Anyone engaged in Deity worship should chant this mantra, as quoted above, beginning with oṁ namo bhagavate mahā-puruṣāya.

TEXT 8

haviḥ-śeṣaṁ ca juhuyād xxx

anale dvādaśāhutīḥ xxx

oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāheti

SYNONYMS

haviḥ-śeṣam-remnants of the offering; ca-and; juhuyāt-one should offer; anale-in the fire; dvādaśa-twelve; āhutīḥ-oblations; oṁ-O my Lord; namaḥ-obeisances; bhagavate-unto the Supreme Personality of Godhead; mahā-puruṣāya-the supreme enjoyer; mahā-vibhūti-of the goddess of fortune; pataye-the husband; svāhā-hail; iti-thus.

Śukadeva Gosvāmī continued: After worshiping the Lord with all the paraphernalia mentioned above, one should chant the following mantra while offering twelve oblations of ghee on the sacred fire: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā.

TEXT 9

śriyaṁ viṣṇuṁ ca varadāv

āśiṣāṁ prabhavāv ubhau

bhaktyā sampūjayen nityaṁ

yadīcchet sarva-sampadaḥ

SYNONYMS

śriyam-the goddess of fortune; viṣṇum-Lord Viṣṇu; ca-and; vara-dau-the bestowers of benedictions; āśiṣām-of blessings; prabhavau-the sources; ubhau-both; bhaktyā-with devotion; sampūjayet-should worship; nityam-daily; yadi-if; icchet-desires; sarva-all; sampadaḥ-opulences.

If one desires all opulences, his duty is to daily worship Lord Viṣṇu with His wife, Lakṣmī. With great devotion one should worship Him according to the above-mentioned process. Lord Viṣṇu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Lakṣmī-Nārāyaṇa.

Lakṣmī-Nārāyaṇa-Lord Viṣṇu and mother Lakṣmī-are always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). However, because nondevotees do not realize that Lord Viṣṇu stays with His eternal consort, Lakṣmī, within the hearts of all living entities, they are not endowed with the opulence of Lord Viṣṇu. Unscrupulous men sometimes address a poor man as daridra-nārāyaṇa, or "poor Nārāyaṇa." This is most unscientific. Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa. Nārāyaṇa never becomes poor, and therefore He can never be called daridra-nārāyaṇa. Nārāyaṇa is certainly situated in everyone's heart, but He is neither poor nor rich. Only unscrupulous persons who do not know the opulence of Nārāyaṇa try to afflict Him with poverty.

TEXT 10

praṇamed daṇḍavad bhūmau

bhakti-prahveṇa cetasā

daśa-vāraṁ japen mantraṁ

tataḥ stotram udīrayet

SYNONYMS

praṇamet-should offer obeisances; daṇḍa-vat-like a stick; bhūmau-on the ground; bhakti-through devotion; prahveṇa-humble; cetasā-with a mind; daśa-vāram-ten times; japet-should utter; mantram-the mantra; tataḥ-then; stotram-prayer; udīrayet-should chant.

One should offer obeisances unto the Lord with a mind humbled through devotion. While offering daṇḍavats by falling on the ground like a rod, one should chant the above mantra ten times. Then one should chant the following prayer.

TEXT 11

yuvāṁ tu viśvasya vibhū

jagataḥ kāraṇaṁ param

iyaṁ hi prakṛtiḥ sūkṣmā

māyā-śaktir duratyayā

SYNONYMS

yuvām-both of you; tu-indeed; viśvasya-of the universe; vibhū-the proprietors; jagataḥ-of the universe; kāraṇam-the cause; param-supreme; iyam-this; hi-certainly; prakṛtiḥ-energy; sūkṣmā-difficult to understand; māyā-śaktiḥ-the internal energy; duratyayā-difficult to overcome.

My Lord Viṣṇu and mother Lakṣmī, goddess of fortune, you are the proprietors of the entire creation. Indeed, you are the cause of the creation. Mother Lakṣmī is extremely difficult to understand because she is so powerful that the jurisdiction of her power is difficult to overcome. Mother Lakṣmī is represented in the material world as the external energy, but actually she is always the internal energy of the Lord.

TEXT 12

tasyā adhīśvaraḥ sākṣāt

tvam eva puruṣaḥ paraḥ

tvaṁ sarva-yajña ijyeyaṁ

kriyeyaṁ phala-bhug bhavān

SYNONYMS

tasyāḥ-of her; adhīśvaraḥ-the master; sākṣāt-directly; tvam-You; eva-certainly; puruṣaḥ-the person; paraḥ-supreme; tvam-You; sarva-yajñaḥ-personified sacrifice; ijyā-worship; iyam-this (Lakṣmī); kriyā-activities; iyam-this; phala-bhuk-the enjoyer of the fruits; bhavān-You.

My Lord, You are the master of energy, and therefore You are the Supreme Person. You are sacrifice [yajña] personified. Lakṣmī, the embodiment of spiritual activities, is the original form of worship offered unto You, whereas You are the enjoyer of all sacrifices.

TEXT 13

guṇa-vyaktir iyaṁ devī

vyañjako guṇa-bhug bhavān

tvaṁ hi sarva-śarīry ātmā

śrīḥ śarīrendriyāśayāḥ

nāma-rūpe bhagavatī

pratyayas tvam apāśrayaḥ

SYNONYMS

guṇa-vyaktiḥ-the reservoir of qualities; iyam-this; devī-goddess; vyañjakaḥ-manifester; guṇa-bhuk-the enjoyer of the qualities; bhavān-You; tvam-You; hi-indeed; sarva-śarīrī ātmā-the Supersoul of all living entities; śrīḥ-the goddess of fortune; śarīra-the body; indriya-senses; āśayāḥ-and the mind; nāma-name; rūpe-and form; bhagavatī-Lakṣmī; pratyayaḥ-the cause of manifestation; tvam-You; apāśrayaḥ-the support.

Mother Lakṣmī, who is here, is the reservoir of all spiritual qualities, whereas You manifest and enjoy all these qualities. Indeed, You are actually the enjoyer of everything. You live as the Supersoul of all living entities, aid the goddess of fortune is the form of their bodies, senses and minds. She also has a holy name and form, whereas You are the support of all such names and forms and the cause for their manifestation.

Madhvācārya, the ācārya of the Tattvavādīs, has described this verse in the following way: "Viṣṇu is described as yajña personified, and mother Lakṣmī is described as spiritual activities and the original form of worship. In fact, they represent spiritual activities and the Supersoul of all yajña. Lord Viṣṇu is the Supersoul even of Lakṣmīdevī, but no one can be the Supersoul of Lord Viṣṇu, for Lord Viṣṇu Himself is the spiritual Supersoul of everyone."

According to Madhvācārya, there are two tattvas, or factors. One is independent, and the other is dependent. The first tattva is the Supreme Lord, Viṣṇu, and the second is the jīva-tattva. Lakṣmīdevī, being dependent on Lord Viṣṇu, is sometimes counted among the jīvas. The Gauḍīya Vaiṣṇavas, however, describe Lakṣmīdevī in accordance with the following two verses from the Prameya-ratnāvalī of Baladeva Vidyābhūṣaṇa. The first verse is a quotation from the Viṣṇu Purāṇa.

nityaiva sā jagan-mātā
viṣṇoḥ śrīr anapāyinī
yathā sarva-gato viṣṇus
tathaiveyaṁ dvijottama

viṣṇoḥ syuḥ śaktayas tisras
tāsu yā kīrtitā parā
saiva śrīs tad-abhinneti
prāha śiṣyān prabhur mahān

"O best of the brāhmaṇas, Lakṣmījī is the constant companion of the Supreme Personality of Godhead, Viṣṇu, and therefore she is called anapāyinī. She is the mother of all creation. As Lord Viṣṇu is all-pervading, His spiritual potency, mother Lakṣmī, is also all-pervading." Lord Viṣṇu has three principal potencies-internal, external and marginal. Śrī Caitanya Mahāprabhu has accepted parā-śakti, the spiritual energy of the Lord, as being identical with the Lord. Thus she is also included in the independent viṣṇu-tattva."

In the Kānti-mālā commentary on the Prameya-ratnāvalī there is this statement: nanu kvacit nitya-mukta jīvatvaṁ lakṣmyāḥ svīkṛtaṁ, tatrāha-prāheti. nityaiveti padye sarva-vyāpti-kathanena kalākāṣṭhety ādi-padya-dvaye, śuddho 'pīty uktā ca mahāprabhunā svaśiṣyān prati lakṣmyā bhagavad-advaitam upadiṣṭam. kvacid yat tasyās tu dvaitam uktaṁ, tat tu tad-āviṣṭa-nitya-mukta jīvam ādāya saṅgatamas tu. "Although some authoritative Vaiṣṇava disciplic successions count the goddess of fortune among the ever-liberated living entities (jīvas) in Vaikuṇṭha, Śrī Caitanya Mahāprabhu, in accordance with the statement in the Viṣṇu Purāṇa, has described Lakṣmī as being identical with the viṣṇu-tattva. The correct conclusion is that the descriptions of Lakṣmī as being different from Viṣṇu are stated when an eternally liberated living entity is imbued with the quality of Lakṣmī; they do not pertain to mother Lakṣmī, the eternal consort of Lord Viṣṇu."

TEXT 14

yathā yuvāṁ tri-lokasya

varadau parameṣṭhinau

tathā ma uttamaśloka

santu satyā mahāśiṣaḥ

SYNONYMS

yathā-since; yuvām-both of you; tri-lokasya-of the three worlds; vara-dau-givers of benedictions; parame-ṣṭhinau-the supreme rulers; tathā-therefore; me-my; uttama-śloka-O Lord, who are praised with excellent verses; santu-may become; satyāḥ-fulfilled; mahā-āśiṣaḥ-great ambitions.

You are both the supreme rulers and benedictors of the three worlds. Therefore, my Lord, Uttamaśloka, may my ambitions be fulfilled by Your grace.

TEXT 15

ity abhiṣṭūya varadaṁ

śrīnivāsaṁ śriyā saha

tan niḥsāryopaharaṇaṁ

dattvācamanam arcayet

SYNONYMS

iti-thus; abhiṣṭūya-offering prayers; vara-dam-who bestows benedictions; śrī-nivāsam-unto Lord Viṣṇu, the abode of the goddess of fortune; śriyā saha-with Lakṣmī; tat-then; niḥsārya-removing; upaharaṇam-the paraphernalia for worship; dattvā-after offering; ācamanam-water for washing the hands and mouth; arcayet-one should worship.

Śrī Śukadeva Gosvāmī continued: Thus one should worship Lord Viṣṇu, who is known as Śrīnivāsa, along with mother Lakṣmī, the goddess of fortune, by offering prayers according to the process mentioned above. After removing all the paraphernalia of worship, one should offer them water to wash their hands and mouths, and then one should worship them again.

TEXT 16

tataḥ stuvīta stotreṇa

bhakti-prahveṇa cetasā

yajñocchiṣṭam avaghrāya

punar abhyarcayed dharim

SYNONYMS

tataḥ-then; stuvīta-one should praise; stotreṇa-with prayers; bhakti-with devotion; prahveṇa-humble; cetasā-with a mind; yajña-ucchiṣṭam-the remnants of sacrifice; avaghrāya-smelling; punaḥ-again; abhyarcayet-one should worship; harim-Lord Viṣṇu.

Thereafter, with devotion and humility, one should offer prayers to the Lord and mother Lakṣmī. Then one should smell the remnants of the food offered and then again worship the Lord and Lakṣmījī.

TEXT 17

patiṁ ca parayā bhaktyā

mahāpuruṣa-cetasā

priyais tais tair upanamet

prema-śīlaḥ svayaṁ patiḥ

bibhṛyāt sarva-karmāṇi

patnyā uccāvacāni ca

SYNONYMS

patim-the husband; ca-and; parayā-supreme; bhaktyā-with devotion; mahā-puruṣa-cetasā-accepting as the Supreme Person; priyaiḥ-dear; taiḥ taiḥ-by those (offerings); upanamet-should worship; prema-śīlaḥ-being affectionate; svayam-himself; patiḥ-the husband; bibhṛyāt-should execute; sarva-karmāṇi-all activities; patnyāḥ-of the wife; ucca-avacāni-high and low; ca-also.

Accepting her husband as the representative of the Supreme Person, a wife should worship him with unalloyed devotion by offering him prasāda. The husband, being very pleased with his wife, should engage himself in the affairs of his family.

The family relationship of husband and wife should be established spiritually according to the process mentioned above.

TEXT 18

kṛtam ekatareṇāpi

dam-patyor ubhayor api

patnyāṁ kuryād anarhāyāṁ

patir etat samāhitaḥ

SYNONYMS

kṛtam-executed; ekatareṇa-by one; api-even; dam-patyoḥ-of the wife and husband; ubhayoḥ-of both; api-still; patnyām-when the wife; kuryāt-he should execute; anarhāyām-is unable; patiḥ-the husband; etat-this; samāhitaḥ-with attention.

Between the husband and wife, one person is sufficient to execute this devotional service. Because of their good relationship, both of them will enjoy the result. Therefore if the wife is unable to execute this process, the husband should carefully do so, and the faithful wife will share the result.

The relationship between husband and wife is firmly established when the wife is faithful and the husband sincere. Then even if the wife, being weaker, is unable to execute devotional service with her husband, if she is chaste and sincere she shares half of her husband's activities.

TEXTS 19–20

viṣṇor vratam idaṁ bibhran

na vihanyāt kathañcana

viprān striyo vīravatīḥ

srag-gandha-bali-maṇḍanaiḥ

arced ahar-ahar bhaktyā

devaṁ niyamam āsthitā

udvāsya devaṁ sve dhāmni

tan-niveditam agrataḥ

adyād ātma-viśuddhy-arthaṁ

sarva-kāma-samṛddhaye

SYNONYMS

viṣṇoḥ-of Lord Viṣṇu; vratam-vow; idam-this; bibhrat-executing; na-not; vihanyāt-should break; kathañcana-for any reason; viprān-the brāhmaṇas; striyaḥ-women; vīra-vatīḥ-who have their husband and sons; srak-with garlands; gandha-sandalwood; bali-offerings of food; maṇḍanaiḥ-and with ornaments; arcet-one should worship; ahaḥ-ahaḥ-daily; bhaktyā-with devotion; devam-Lord Viṣṇu; niyamam-the regulative principles; āsthitā-following; udvāsya-placing; devam-the Lord; sve-in His own; dhāmni-resting place; tat-to Him; niveditam-what was offered; agrataḥ-after dividing first among the others; adyāt-one should eat; ātma-viśuddhi-artham-for self-purification; sarva-kāma-all desires; samṛddhaye-for fulfilling.

One should accept this viṣṇu-vrata, which is a vow in devotional service, and should not deviate from its execution to engage in anything else. By offering the remnants of prasāda, flower garlands, sandalwood pulp and ornaments, one should daily worship the brāhmaṇas and worship women who peacefully live with their husbands and children. Every day the wife must continue following the regulative principles to worship Lord Viṣṇu with great devotion. Thereafter, Lord Viṣṇu should be laid in His bed, and then one should take prasāda. In this way, husband and wife will be purified and will have all their desires fulfilled.

TEXT 21

etena pūjā-vidhinā

māsān dvādaśa hāyanam

nītvāthoparamet sādhvī

kārtike carame 'hani

SYNONYMS

etena-with this; pūjā-vidhinā-regulated worship; māsān dvādaśa-twelve months; hāyanam-a year; nītvā-after passing; atha-then; uparamet-should fast; sādhvī-the chaste wife; kārtike-in Kārttika; carame ahani-on the final day.

The chaste wife must perform such devotional service continuously for one year. After one year passes, she should fast on the full-moon day in the month of Kārttika [October–November].

TEXT 22

śvo-bhūte 'pa upaspṛśya

kṛṣṇam abhyarcya pūrvavat

payaḥ-śṛtena juhuyāc

caruṇā saha sarpiṣā

pāka-yajña-vidhānena

dvādaśaivāhutīḥ patiḥ

SYNONYMS

śvaḥ-bhūte-on the following morning; apaḥ-water; upaspṛśya-contacting; kṛṣṇam-Lord Kṛṣṇa; abhyarcya-worshiping; pūrva-vat-as previously; payaḥ-śṛtena-with boiled milk; juhuyāt-one should offer; caruṇā-with an offering of sweet rice; saha-with; sarpiṣā-ghee; pāka-yajña-vidhānena-according to the injunctions of the Gṛhya-sūtras; dvādaśa-twelve; eva-indeed; āhutīḥ-oblations; patiḥ-the husband.

On the morning of the next day, one should wash oneself, and after worshiping Lord Kṛṣṇa as before, one should cook as one cooks for festivals as stated in the Gṛhya-sūtras. Sweet rice should be cooked with ghee, and with this preparation the husband should offer oblations to the fire twelve times.

TEXT 23

āśiṣaḥ śirasādāya

dvijaiḥ prītaiḥ samīritāḥ

praṇamya śirasā bhaktyā

bhuñjīta tad-anujñayā

SYNONYMS

āśiṣaḥ-blessings; śirasā-with the head; ādāya-accepting; dvijaiḥ-by the brāhmaṇas; prītaiḥ-who are pleased; samīritāḥ-spoken; praṇamya-after offering obeisances; śirasā-with the head; bhaktyā-with devotion; bhuñjīta-he should eat; tat-anujñayā-with their permission.

Thereafter, he should satisfy the brāhmaṇas. When the satisfied brāhmaṇas bestow their blessings, he should devotedly offer them respectful obeisances with his head, and with their permission he should take prasāda.

TEXT 24

ācāryam agrataḥ kṛtvā

vāg-yataḥ saha bandhubhiḥ

dadyāt patnyai caroḥ śeṣaṁ

suprajāstvaṁ susaubhagam

SYNONYMS

ācāryam-the ācārya; agrataḥ-first of all; kṛtvā-receiving properly; vāk-yataḥ-controlling speech; saha-with; bandhubhiḥ-friends and relatives; dadyāt-he should give; patnyai-to the wife; caroḥ-of the oblation of sweet rice; śeṣam-the remnant; su-prajāstvam-which insures good progeny; su-saubhagam-which insures good fortune.

Before taking his meal, the husband must first seat the ācārya comfortably, and, along with his relatives and friends, should control his speech and offer prasāda to the guru. Then the wife should eat the remnants of the oblation of sweet rice cooked with ghee. Eating the remnants insures a learned, devoted son and all good fortune.

TEXT 25

etac caritvā vidhivad vrataṁ vibhor

abhīpsitārthaṁ labhate pumān iha

strī caitad āsthāya labheta saubhagaṁ

śriyaṁ prajāṁ jīva-patiṁ yaśo gṛham

SYNONYMS

etat-this; caritvā-performing; vidhi-vat-according to the injunctions of śāstra; vratam-vow; vibhoḥ-from the Lord; abhīpsita-desired; artham-object; labhate-gets; pumān-a man; iha-in this life; strī-a woman; ca-and; etat-this; āsthāya-performing; labheta-can get; saubhagam-good fortune; śriyam-opulence; prajām-progeny; jīva-patim-a husband with a long duration of life; yaśaḥ-good reputation; gṛham-home.

If this vow or ritualistic ceremony is observed according to the description of śāstra, even in this life a man will be able to achieve all the benedictions he desires from the Lord. A wife who performs this ritualistic ceremony will surely receive good fortune, opulence, sons, a long-living husband, a good reputation and a good home.

In Bengal even today if a woman lives for a long time with her husband, she is considered very fortunate. A woman generally desires a good husband, good children, a good home, prosperity, opulence and so on. As recommended in this verse, a woman will receive all these desirable benedictions, and a man will also be able to receive all benedictions, from the Supreme Personality of Godhead. Thus by performing this particular type of vrata, a man and a woman in Kṛṣṇa consciousness will be happy in this material world, and because of being Kṛṣṇa conscious they will be promoted to the spiritual world.

TEXTS 26–28

kanyā ca vindeta samagra-lakṣaṇaṁ

patiṁ tv avīrā hata-kilbiṣāṁ gatim

mṛta-prajā jīva-sutā dhaneśvarī

sudurbhagā subhagā rūpam agryam

vinded virūpā virujā vimucyate

ya āmayāvīndriya-kalya-deham

etat paṭhann abhyudaye ca karmaṇy

ananta-tṛptiḥ pitṛ-devatānām

tuṣṭāḥ prayacchanti samasta-kāmān

homāvasāne huta-bhuk śrī-hariś ca

rājan mahan marutāṁ janma puṇyaṁ

diter vrataṁ cābhihitaṁ mahat te

SYNONYMS

kanyā-an unmarried girl; ca-and; vindeta-can get; samagralakṣaṇam-possessing all good qualities; patim-a husband; tu-and; avīrā-a woman without a husband or son; hata-kilbiṣām-free from fault; gatim-the destination; mṛta-prajā-a woman whose children are dead; jīva-sutā-a woman whose child has a long duration of life; dhana-īśvarī-possessing wealth; su-durbhagā-unfortunate; su-bhagā-fortunate; rūpam-beauty; agryam-excellent; vindet-can get; virūpā-an ugly woman; virujā-from the disease; vimucyate-is freed; yaḥ-he who; āmayā-vī-a diseased man; indriya-kalya-deham-an able body; etat-this; paṭhan-reciting; abhyudaye ca karmaṇi-and in a sacrificial ceremony in which oblations are offered to the forefathers and demigods; ananta-unlimited; tṛptiḥ-satisfaction; pitṛ-devatānām-of the forefathers and demigods; tuṣṭāḥ-being pleased; prayacchanti-they bestow; samasta-all; kāmān-desires; homa-avasāne-on the completion of the ceremony; huta-bhuk-the enjoyer of the sacrifice; śrī-hariḥ-Lord Viṣṇu; ca-also; rājan-O King; mahat-great; marutām-of the Maruts; janma-birth; puṇyam-pious; diteḥ-of Diti; vratam-the vow; ca-also; abhihitam-explained; mahat-great; te-to you.

If an unmarried girl observes this vrata, she will be able to get a very good husband. If a woman who is avīrā-who has no husband or son-executes this ritualistic ceremony, she can be promoted to the spiritual world. A woman whose children have died after birth can get a child with a long duration of life and also become very fortunate in possessing wealth. If a woman is unfortunate she will become fortunate, and if ugly she will become beautiful. By observing this vrata, a diseased man can gain relief from his disease and have an able body with which to work. If one recites this narration while offering oblations to the pitās and demigods, especially during the śrāddha ceremony, the demigods and inhabitants of Pitṛloka will be extremely pleased with him and bestow upon him the fulfillment of all desires. After one performs this ritualistic ceremony, Lord Viṣṇu and His wife, mother Lakṣmī, the goddess of fortune, are very pleased with him. O King Parīkṣit, now I have completely described how Diti performed this ceremony and had good children-the Maruts-and a happy life. I have tried to explain this to you as elaborately as possible.

Thus end the Bhaktivedanta purports of the Sixth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "performing the Puṁsavana Ritualistic Ceremony."

END OF THE SIXTH CANTO

Seventh Canto

Chapter One

The Supreme Lord Is Equal to Everyone

In this chapter, in response to a question by Mahārāja Parīkṣit, Śukadeva Gosvāmī gives his conclusions concerning how the Supreme Personality of Godhead, although the Supersoul, friend and protector of everyone, killed the Daityas, the demons, for the sake of Indra, the King of heaven. In his statements, he totally refutes the arguments of people in general who accuse the Supreme Lord of partiality. Śukadeva Gosvāmī proves that because the body of the conditioned soul is infected by the three qualities of nature, dualities arise such as enmity and friendship, attachment and detachment. For the Supreme Personality of Godhead, however, there are no such dualities. Even eternal time cannot control the activities of the Lord. Eternal time is created by the Lord, and it acts under His control. The Supreme Personality of Godhead, therefore, is always transcendental to the influence of the modes of nature, māyā, the Lord's external energy, which acts in creation and annihilation. Thus all the demons killed by the Supreme Lord attain salvation immediately.

The second question raised by Parīkṣit Mahārāja concerns how Śiśupāla, although inimical toward Kṛṣṇa from his very childhood and always blaspheming Kṛṣṇa, attained salvation in oneness when Kṛṣṇa killed him. Śukadeva Gosvāmī explains that because of their offenses at the feet of devotees, two attendants of the Lord in Vaikuṇṭha named Jaya and Vijaya became Hiraṇyakaśipu and Hiraṇyākṣa in Satya-yuga, Rāvaṇa and Kumbhakarṇa in the next yuga, Tretā-yuga, and Śiśupāla and Dantavakra at the end of Dvāpara-yuga. Because of their fruitive acts, Jaya and Vijaya agreed to become the Lord's enemies, and when killed in that mentality, they attained salvation in oneness. Thus even if one thinks of the Supreme Personality of Godhead in envy, he attains salvation. What then is to be said of devotees who always engage in the Lord's service with love and faith?

TEXT 1

śrī-rājovāca

samaḥ priyaḥ suhṛd brahman

bhūtānāṁ bhagavān svayam

indrasyārthe kathaṁ daityān

avadhīd viṣamo yathā

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit said; samaḥ-equal; priyaḥ-beloved; suhṛt-friend; brahman-O brāhmaṇa (Śukadeva); bhūtānām-toward all living entities; bhagavān-the Supreme Lord, Viṣṇu; svayam-Himself; indrasya-of Indra; arthe-for the benefit; katham-how; daityān-the demons; avadhīt-killed; viṣamaḥ-partial; yathā-as if.

King Parīkṣit inquired: My dear brāhmaṇa, the Supreme Personality of Godhead, Viṣṇu, being everyone's well-wisher, is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra and thus kill Indra's enemies? How can a person equal to everyone be partial to some and inimical toward others?

In Bhagavad-gītā (9.29) the Lord says, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "I am equal to everyone. No one is dear to Me, nor is anyone My enemy." In the previous canto, however, it has been observed that the Lord sided with Indra by killing the demons on his account (hata-putrā ditiḥ śakra-pārṣṇi-grāheṇa viṣṇunā). Therefore, the Lord was clearly partial to Indra, although He is the Supersoul in everyone's heart. The soul is extremely dear to everyone, and similarly the Supersoul is also dear to everyone. Thus there cannot be any faulty action on the part of the Supersoul. The Lord is always kind to all living entities, irrespective of form and situation, yet He took the side of Indra just like an ordinary friend. This was the subject of Parīkṣit Mahārāja's inquiry. As a devotee of Lord Kṛṣṇa, he knew very well that Kṛṣṇa cannot be partial to anyone, but when he saw that Kṛṣṇa acted as the enemy of the demons, he was somewhat doubtful. Therefore he posed this question to Śukadeva Gosvāmī for a clear answer.

A devotee cannot accept that Lord Viṣṇu has material qualifications. Mahārāja Parīkṣit knew perfectly well that Lord Viṣṇu, being transcendental, has nothing to do with material qualities, but to confirm his conviction he wanted to hear from the authority Śukadeva Gosvāmī. Śrīla Viśvanātha Cakravartī Ṭhākura says, samasya kathaṁ vaiṣamyam: since the Lord is equally disposed toward everyone, how can He be partial? Priyasya katham asureṣu prīty-abhāvaḥ. The Lord, being the Supersoul, is extremely dear to everyone. Why, then, should the Lord display unsympathetic behavior toward the asuras? How is this impartial? Suhṛdaś ca kathaṁ teṣv asauhārdam. Since the Lord says that He is suhṛdaṁ sarva-bhūtānām, the well-wisher of all living entities, how could He act with partiality by killing demons? These questions arose in the heart of Parīkṣit Mahārāja, and therefore he inquired from Śukadeva Gosvāmī.

TEXT 2

na hy asyārthaḥ sura-gaṇaiḥ

sākṣān niḥśreyasātmanaḥ

naivāsurebhyo vidveṣo

nodvegaś cāguṇasya hi

SYNONYMS

na-not; hi-certainly; asya-His; arthaḥ-benefit, interest; sura-gaṇaiḥ-with the demigods; sākṣāt-personally; niḥśreyasa-of the highest bliss; ātmanaḥ-whose nature; na-not; eva-certainly; asurebhyaḥ-for the demons; vidveṣaḥ-envy; na-not; udvegaḥ-fear; ca-and; aguṇasya-who possesses no material qualities; hi-certainly.

Lord Viṣṇu Himself, the Supreme Personality of Godhead, is the reservoir of all pleasure. Therefore, what benefit would He derive from siding with the demigods? What interest would He fulfill in this way? Since the Lord is transcendental, why should He fear the asuras, and how could He be envious of them?

We should always remember the distinction between spiritual and material. That which is material is infected by material qualities, but these qualities cannot touch that which is spiritual, or transcendental. Kṛṣṇa is absolute, whether He is in the material world or spiritual world. When we see partiality in Kṛṣṇa, this vision is due to His external energy. Otherwise how could His enemies attain salvation after being killed by Him? Everyone who deals with the Supreme Personality of Godhead gradually acquires the qualities of the Lord. The more one advances in spiritual consciousness, the less he is affected by the duality of material qualities. The Supreme Lord, therefore, must certainly be freed from these qualities. His enmity and friendship are external features presented by the material energy. He is always transcendental. He is absolute, whether He kills or bestows His favor.

Envy and friendship arise in one who is imperfect. We fear our enemies because in the material world we are always in need of help. The Lord, however, does not need anyone's help, for He is ātmārāma. The Lord says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If a devotee offers Me with devotion a little leaf, a flower, fruit or water, I shall accept it." Why does the Lord say this? Is He dependent on the offering of the devotee? He is not actually dependent, but He likes to be dependent upon His devotee. This is His mercy. Similarly, He does not fear the asuras. Thus there is no question of partiality in the Supreme Personality of Godhead.

TEXT 3

iti naḥ sumahā-bhāga

nārāyaṇa-guṇān prati

saṁśayaḥ sumahāñ jātas

tad bhavāṁś chettum arhati

SYNONYMS

iti-thus; naḥ-our; su-mahā-bhāga-O glorious one; nārāyaṇa-guṇān-the qualities of Nārāyaṇa; prati-toward; saṁśayaḥ-doubt; su-mahān-very great; jātaḥ-born; tat-that; bhavān-Your Lordship; chettum arhati-please dispel.

O greatly fortunate and learned brāhmaṇa, whether Nārāyaṇa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nārāyaṇa is always neutral and equal to everyone.

Since Lord Nārāyaṇa is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees. When Kṛṣṇa finally instructs in Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], this is meant not only for Arjuna but for every living entity within this universe.

TEXTS 4–5

śrī-ṛṣir uvāca

sādhu pṛṣṭaṁ mahārāja

hareś caritam adbhutam

yad bhāgavata-māhātmyaṁ

bhagavad-bhakti-vardhanam

gīyate paramaṁ puṇyam

ṛṣibhir nāradādibhiḥ

natvā kṛṣṇāya munaye

kathayiṣye hareḥ kathām

SYNONYMS

śrī-ṛṣiḥ uvāca-the sage Śrī Śukadeva Gosvāmī said; sādhu-excellent; pṛṣṭam-inquiry; mahā-rāja-O great King; hareḥ-of the Supreme Lord, Hari; caritam-activities; adbhutam-wonderful; yat-from which; bhāgavata-of the Lord's devotee (Prahlāda); māhātmyam-the glories; bhagavat-bhakti-devotion to the Lord; vardhanam-increasing; gīyate-is sung; paramam-foremost; puṇyam-pious; ṛṣibhiḥ-by the sages; nārada-ādibhiḥ-headed by Śrī Nārada Muni; natvā-after offering obeisances; kṛṣṇāya-to Kṛṣṇa Dvaipāyana Vyāsa; munaye-the great sage; kathayiṣye-I shall narrate; hareḥ-of Hari; kathām-the topics.

The great sage Śukadeva Gosvāmī said: My dear King, you have put before me an excellent question. Discourses concerning the activities of the Lord, in which the glories of His devotees are also found, are extremely pleasing to devotees. Such wonderful topics always counteract the miseries of the materialistic way of life. Therefore great sages like Nārada always speak upon Śrīmad-Bhāgavatam because it gives one the facility to hear and chant about the wonderful activities of the Lord. Let me offer my respectful obeisances unto Śrīla Vyāsadeva and then begin describing topics concerning the activities of Lord Hari.

In this verse Śukadeva Gosvāmī offers his respectful obeisances kṛṣṇāya munaye, which means to Kṛṣṇa Dvaipāyana Vyāsa. One must first offer one's respectful obeisances to one's spiritual master. Śukadeva Gosvāmī's spiritual master is his father, Vyāsadeva, and therefore he first offers his respectful obeisances to Kṛṣṇa Dvaipāyana Vyāsa and then begins describing topics of Lord Hari.

Whenever there is an opportunity to hear about the transcendental activities of the Lord, we must take it. Śrī Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should always engage in kṛṣṇa-kathā by chanting and talking about Kṛṣṇa and hearing about Him. That is the only occupation of a Kṛṣṇa conscious person.

TEXT 6

nirguṇo 'pi hy ajo 'vyakto

bhagavān prakṛteḥ paraḥ

sva-māyā-guṇam āviśya

bādhya-bādhakatāṁ gataḥ

SYNONYMS

nirguṇaḥ-without material qualities; api-although; hi-certainly; ajaḥ-unborn; avyaktaḥ-unmanifest; bhagavān-the Supreme Lord; prakṛteḥ-to material nature; paraḥ-transcendental; sva-māyā-of His own energy; guṇam-material qualities; āviśya-entering; bādhya-obligation; bādhakatām-the condition of being obliged; gataḥ-accepts.

The Supreme Personality of Godhead, Viṣṇu, is always transcendental to material qualities, and therefore He is called nirguṇa, or without qualities. Because He is unborn, He does not have a material body to be subjected to attachment and hatred. Although the Lord is always above material existence, through His spiritual potency He appeared and acted like an ordinary human being, accepting duties and obligations, apparently like a conditioned soul.

So-called attachment, detachment and obligations pertain to the material nature, which is an emanation from the Supreme Personality of Godhead, but whenever the Lord descends and acts in this material world, He does so in His spiritual position. Although His activities materially appear different, spiritually they are absolute and nondifferent. Thus it is an imposition upon the Supreme Lord to say that He is envious of anyone or friendly to anyone.

In Bhagavad-gītā (9.11) the Lord clearly says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: "Fools deride Me when I descend in a human form." Kṛṣṇa appears on this earth or within this universe without any change in His spiritual body or spiritual qualities. Indeed, He is never influenced by the material qualities. He is always free from such qualities, but He appears to act under material influence. This understanding is āropita, or an imposition. Therefore Kṛṣṇa says, janma karma ca me divyam: [Bg. 4.9] whatever He does, being always transcendental, has nothing to do with material qualities. Evaṁ yo vetti tattvataḥ: only devotees can understand the truth of how He acts. The fact is that Kṛṣṇa is never partial to anyone. He is always equal to everyone, but because of imperfect vision, influenced by material qualities, one imposes material qualities upon Kṛṣṇa, and when one does so he becomes a mu-dha, a fool. When one can properly understand the truth, one becomes devoted and nirguṇa, free from material qualities. Simply by understanding the activities of Kṛṣṇa one can become transcendental, and as soon as one is transcendental he is fit to be transferred to the transcendental world. Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna: [Bg. 4.9] one who understands the activities of the Lord in truth is transferred to the spiritual world after he gives up his material body.

TEXT 7

sattvaṁ rajas tama iti

prakṛter nātmano guṇāḥ

na teṣāṁ yugapad rājan

hrāsa ullāsa eva vā

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; iti-thus; prakṛteḥ-of material nature; na-not; ātmanaḥ-of the spirit soul; guṇāḥ-qualities; na-not; teṣām-of them; yugapat-simultaneously; rājan-O King; hrāsaḥ-diminution; ullāsaḥ-prominence; eva-certainly; vā-or.

My dear King Parīkṣit, the material qualities-sattva-guṇa, rajo-guṇa and tamo-guṇa-all belong to the material world and do not even touch the Supreme Personality of Godhead. These three guṇas cannot act by increasing or decreasing simultaneously.

The original position of the Supreme Personality of Godhead is one of equality. There is no question of His being influenced by sattva-guṇa, rujo-guṇa or tamo-guṇa, for these material qualities cannot touch the Supreme Lord. The Lord is therefore called the supreme īśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] He is the supreme controller. He controls the material qualities (daivī hy eṣā guṇa-mayī mama māyā). Mayādhyakṣena prakṛtiḥ sūyate: [Bg. 9.10] material nature (prakṛti) works under His order. How, then, can He be under the qualities of prakṛti? Kṛṣṇa is never influenced by the material qualities. Therefore there is no question of partiality in the Supreme Personality of Godhead.

TEXT 8

jaya-kāle tu sattvasya

devarṣīn rajaso 'surān

tamaso yakṣa-rakṣāṁsi

tat-kālānuguṇo 'bhajat

SYNONYMS

jaya-kāle-in the time of prominence; tu-indeed; sattvasya-of goodness; deva-the demigods; ṛṣīn-and the sages; rajasaḥ-of passion; asurān-the demons; tamasaḥ-of ignorance; yakṣa-rakṣāṁsi-the Yakṣas and Rākṣasas; tat-kāla-anuguṇaḥ-according to the particular time; abhajat-fostered.

When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakṣas and Rākṣasas flourish. The Supreme Personality of Godhead is present in everyone's heart, fostering the reactions of sattva-guṇa, rajo-guṇa and tamo-guṇa.

The Supreme Personality of Godhead is not partial to anyone. The conditioned soul is under the influence of the various modes of material nature, and behind material nature is the Supreme Personality of Godhead; but one's victory and loss under the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa are reactions of these modes, not of the Supreme Lord's partiality. Śrīla Jīva Gosvāmī, in the Bhāgavata-sandarbha, has clearly said:

sattvādayo na santīśe
yatra ca prākṛtā guṇāḥ
sa śuddhaḥ sarva-śuddhebhyaḥ
pumān ādhyaḥ prasīdatu

hlādinī sandhinī samvit
tvayy ekā sarva-saṁsthitau
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

According to this statement of the Bhāgavata-sandarbha, the Supreme Lord, being always transcendental to the material qualities, is never affected by the influence of these qualities. This same characteristic is also present in the living being, but because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. For instance, we have seen that in the two great wars, which were conducted by the rajo-guṇa and tamo-guṇa, both parties were actually ruined. The German people declared war against the English to ruin them, but the result was that both parties were ruined. Although the Allies were apparently victorious, at least on paper, actually neither of them were victorious. Therefore it should be concluded that the Supreme Personality of Godhead is not partial to anyone. Everyone works under the influence of various modes of material nature, and when the various modes are prominent, the demigods or demons appear victorious under the influence of these modes.

Everyone enjoys the fruits of his qualitative activities. This is also confirmed in Bhagavad-gītā (14.11–13):

sarva-dvāreṣu dehe 'smin
prakāśa upajāyate
jñānaṁ yadā tadā vidyād
vivṛddhaṁ sattvam ity uta

lobhaḥ pravṛttir ārambhaḥ
karmaṇām aśamaḥ spṛhā
rajasy etāni jāyante
vivṛddhe bharatarṣabha

aprakāśo 'pravṛttiś ca
pramādo moha eva ca
tamasy etāni jāyante
vivṛddhe kuru-nandana

"The manifestations of the modes of goodness can be experienced when all the gates of the body are illumined by knowledge.

"O chief of the Bhāratas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

"O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested."

The Supreme Personality of Godhead, who is present in everyone's heart, simply gives the results of the increase in the various qualities, but He is impartial. He supervises victory and loss, but He does not take part in them.

The various modes of material nature do not work all at once. The interactions of these modes are exactly like seasonal changes. Sometimes there is an increment of rajo-guṇa, sometimes of tamo-guṇa and sometimes sattva-guṇa. Generally the demigods are surcharged with sattva-guṇa, and therefore when the demons and the demigods fight, the demigods are victorious because of the prominence of their sattva-guṇa qualities. However, this is not the partiality of the Supreme Lord.

TEXT 9

jyotir-ādir ivābhāti

saṅghātān na vivicyate

vidanty ātmānam ātma-sthaṁ

mathitvā kavayo 'ntataḥ

SYNONYMS

jyotiḥ-fire; ādiḥ-and other elements; iva-just as; ābhāti-appear; saṅghātāt-from the bodies of demigods and others; na-not; vivicyate-are distinguished; vidanti-perceive; ātmānam-the Supersoul; ātma-stham-situated in the heart; mathitvā-by discerning; kavayaḥ-expert thinkers; antataḥ-within.

The all-pervading Personality of Godhead exists within the heart of every living being, and an expert thinker can perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the water in a waterpot, or the sky within a pot, one can understand whether a living entity is a demon or a demigod by understanding that living entity's devotional performances. A thoughtful man can understand how much a person is favored by the Supreme Lord by seeing his actions.

In Bhagavad-gītā (10.41) the Lord says:

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." We have the practical experience of seeing that one person is able to do very wonderful things whereas another cannot do those same things and cannot even do things that require only a little common sense. Therefore, how much a devotee has been favored by the Supreme Personality of Godhead can be tested by the activities the devotee has performed. In Bhagavad-gītā (10.10) the Lord also says:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
[Bg. 10.10]

"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me." This is very practical. A teacher instructs the student if the student is capable of taking more and more instructions. Otherwise, in spite of being instructed by the teacher, the student cannot make strides in his understanding. This has nothing to do with partiality. When Kṛṣṇa says teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam/ dadāmi buddhi-yogaṁ tam [Bg. 10.10], this indicates that Kṛṣṇa is prepared to give bhakti-yoga to everyone, but one must be capable of receiving it. That is the secret. Thus when a person exhibits wonderful devotional activities, a thoughtful man understands that Kṛṣṇa has been more favorable to this devotee.

This is not difficult to understand, but envious persons do not accept that Kṛṣṇa has bestowed His favor upon a particular devotee in accordance with his advanced position. Such foolish persons become envious and try to minimize an advanced devotee's activities. That is not Vaiṣṇavism. A Vaiṣṇava should appreciate the service rendered to the Lord by other Vaiṣṇavas. Therefore a Vaiṣṇava is described in Śrīmad-Bhāgavatam as nirmatsara. Vaiṣṇavas are never envious of other Vaiṣṇavas or of anyone else, and therefore they are called nirmatsarāṇāṁ satām.

As Bhagavad-gītā informs us, one can understand how one is saturated with sattva-guṇa, rajo-guṇa or tamo-guṇa. In the examples given herewith, fire represents the mode of goodness. One can understand the constitution of a container for wood, petrol or other inflammable substances by the quantity of the fire. Similarly, water represents rajo-guṇa, the mode of passion. A small skin and the vast Atlantic Ocean both contain water, and by seeing the quantity of water in a container one can understand the size of the container. The sky represents the mode of ignorance. The sky is present in a small earthen pot and also in outer space. Thus by proper judgment one can see who is a devatā, or demigod, and who is an asura, Yakṣa or Rākṣasa according to the quantities of sattva-guṇa, rajo-guṇa and tamo-guṇa. One cannot judge whether a person is a devatā, an asura or a Rākṣasa by seeing him, but a sane man can understand this by the activities such a person performs. A general description is given in the Padma Purāṇa: viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. A devotee of Lord Viṣṇu is a demigod, whereas an asura or Yakṣa is just the opposite. An asura is not a devotee of Lord Viṣṇu; instead, for his sense gratification he is a devotee of the demigods, bhūtas, pretas and so on. Thus one can judge who is a devatā, who is a Rākṣasa and who is an asura by how they conduct their activities.

The word ātmānam in this verse means paramātmānam. The Paramātmā, or Supersoul, is situated in the core of everyone's heart (antataḥ). This is confirmed in Bhagavad-gītā (18.61). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. The īśvara, the Supreme Personality of Godhead, being situated in everyone's heart, gives directions to everyone in terms of one's capabilities in taking the instructions. The instructions of Bhagavad-gītā are open to everyone, but some people understand them properly, whereas others understand them so improperly that they cannot even believe in the existence of Kṛṣṇa, although reading Kṛṣṇa's book. Although the Gītā says śrī-bhagavān uvāca, indicating that Kṛṣṇa spoke, they cannot understand Kṛṣṇa. This is due to their misfortune or incapability, which is caused by rajo-guṇa and tamo-guṇa, the modes of passion and ignorance. It is because of these modes that they cannot even understand Kṛṣṇa, whereas an advanced devotee like Arjuna understands Him and glorifies Him, saying, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: [Bg. 10.12] "You are the Supreme Brahman, the supreme abode and purifier." Kṛṣṇa is open to everyone, but one needs the capability to understand Him.

By external features one cannot understand who is favored by Kṛṣṇa and who is not. According to one's attitude, Kṛṣṇa becomes one's direct adviser, or Kṛṣṇa becomes unknown. This is not Kṛṣṇa's partiality; it is His response to one's ability to understand Him. According to one's receptiveness-whether one be a devatā, asura, Yakṣa or Rākṣasa-Kṛṣṇa's quality is proportionately exhibited. This proportionate exhibition of Kṛṣṇa's power is misunderstood by less intelligent men to be Kṛṣṇa's partiality, but actually it is no such thing. Kṛṣṇa is equal to everyone, and according to one's ability to receive the favor of Kṛṣṇa, one advances in Kṛṣṇa consciousness. Śrīla Viśvanātha Cakravartī Ṭhākura gives a practical example in this connection. In the sky there are many luminaries. At night, even in darkness, the moon is extremely brilliant and can be directly perceived. The sun is also extremely brilliant. When covered by clouds, however, these luminaries are not distinctly visible. Similarly, the more one advances in sattva-guṇa, the more his brilliance is exhibited by devotional service, but the more one is covered by rajo-guṇa and tamo-guṇa, the less visible his brilliance, for he is covered by these qualities. The visibility of one's qualities does not depend on the partiality of the Supreme Personality of Godhead; it is due to various coverings in different proportions. Thus one can understand how far he has advanced in terms of sattva-guṇa and how much he is covered by rajo-guṇa and tamo-guṇa.

TEXT 10

yadā sisṛkṣuḥ pura ātmanaḥ paro

rajaḥ sṛjaty eṣa pṛthak sva-māyayā

sattvaṁ vicitrāsu riraṁsur īśvaraḥ

śayiṣyamāṇas tama īrayaty asau

SYNONYMS

yadā-when; sisṛkṣuḥ-desiring to create; puraḥ-material bodies; ātmanaḥ-for the living entities; paraḥ-the Supreme Personality of Godhead; rajaḥ-the mode of passion; sṛjati-manifests; eṣaḥ-He; pṛthak-separately, predominantly; sva-māyayā-by His own creative energy; sattvam-the mode of goodness; vicitrāsu-in various types of bodies; riraṁsuḥ-desiring to act; īśvaraḥ-the Personality of Godhead; śayiṣyamāṇaḥ-being about to conclude; tamaḥ-the mode of ignorance; īrayati-causes to rise; asau-that Supreme.

When the Supreme Personality of Godhead creates different types of bodies, offering a particular body to each living entity according to his character and fruitive actions, the Lord revives all the qualities of material nature-sattva-guṇa, rajo-guṇa and tamo-guṇa. Then, as the Supersoul, He enters each body and influences the qualities of creation, maintenance and annihilation, using sattva-guṇa for maintenance, rajo-guṇa for creation and tamo-guṇa for annihilation.

Although material nature is conducted by the three qualities-sattva-guṇa, rajo-guṇa and tamo-guṇa-nature is not independent. As the Lord says in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." The different changes in the material world take place as actions and reactions of the three guṇas, but above the three guṇas is their director, the Supreme Personality of Godhead. In the various types of bodies given to the living entities by material nature (yantrārūḍhāni māyayā), either sattva-guṇa, rajo-guṇa or tamo-guṇa is prominent. The body is produced by material nature according to the direction of the Supreme Personality of Godhead. Therefore it is said here, yadā sisṛkṣuḥ pura ātmanaḥ paraḥ, indicating that the body is certainly created by the Lord. Karmaṇā daiva-netreṇa: according to the karma of the living entity, a body is prepared under the Supreme Lord's supervision. Whether the body is of sattva-guṇa, rajo-guṇa or tamo-guṇa, everything is done by the direction of the Supreme Lord through the agency of the external energy (pṛthak sva-māyayā). In this way, in different types of bodies, the Lord (īśvara) gives directions as Paramātmā, and again, to destroy the body, He employs the tamo-guṇa. This is the way the living entities receive different types of bodies.

TEXT 11

kālaṁ carantaṁ sṛjatīśa āśrayaṁ

pradhāna-pumbhyāṁ nara-deva satya-kṛt

SYNONYMS

kālam-time; carantam-moving; sṛjati-creates; īśaḥ-the Supreme Personality of Godhead; āśrayam-shelter; pradhāna-for the material energy; pumbhyām-and the living entity; nara-deva-O ruler of men; satya-true; kṛt-creator.

O great King, the Supreme Personality of Godhead, the controller of the material and spiritual energies, who is certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material energy.

One should not think that the Lord is dependent on the time factor. He actually creates the situation by which material nature acts and by which the conditioned soul is placed under material nature. Both the conditioned soul and the material nature act within the time factor, but the Lord is not subject to the actions and reactions of time, for time has been created by Him. To be more clear, Śrīla Viśvanātha Cakravartī Ṭhākura says that creation, maintenance and annihilation are all under the supreme will of the Lord.

In Bhagavad-gītā (4.7) the Lord says:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bhārata, and a predominant rise of irreligion-at that time I descend Myself." Since Kṛṣṇa, the Supreme Personality of Godhead, is the controller of everything, when He appears He is not within the limitations of material time (janma karma ca me divyam [Bg. 4.9]). In this verse the words kālaṁ carantaṁ sṛjatīśa āśrayam indicate that although the Lord acts within time, whether sattva-guṇa, rajo-guṇa or tamo-guṇa is prominent, one should not think that the Lord is under time's control. Time is within His control, for He creates time to act in a certain way; He is not working under the control of time. The creation of the material world is one of the Lord's pastimes. Everything is fully under His control. Since creation takes place when rajo-guṇa is prominent, the Lord creates the necessary time to give facilities for rajo-guṇa. Similarly, He also creates the necessary times for maintenance and annihilation. Thus this verse establishes that the Lord is not under the limitations of time.

As stated in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ: Kṛṣṇa is the supreme controller. Sac-cid-ānanda-vigrahaḥ: [Bs. 5.1] He possesses a blissful, spiritual body. Anādiḥ: He is not subordinate to anything. As the Lord confirms in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth [Arjuna], there is no truth superior to Me." Nothing can be above Kṛṣṇa, for He is the controller and creator of everything.

The Māyāvādī philosophers say that this material world is mithyā, false, and that one should therefore not bother about this mithyā creation (brahma satyaṁ jagan mithyā). But this is not correct. Here it is said, satya-kṛt: whatever is created by the Supreme Personality of Godhead, satyaṁ param, cannot be called mithyā. The cause of the creation is satya, true, so how can the effect of the cause be mithyā? The very word satya-kṛt is used to establish that everything created by the Lord is factual, never false. The creation may be temporary, but it is not false.

TEXT 12

ya eṣa rājann api kāla īśitā

sattvaṁ surānīkam ivaidhayaty ataḥ

tat-pratyanīkān asurān sura-priyo

rajas-tamaskān pramiṇoty uruśravāḥ

SYNONYMS

yaḥ-which; eṣaḥ-this; rājan-O King; api-even; kālaḥ-time; īśitā-the Supreme Lord; sattvam-the mode of goodness; sura-anīkam-numbers of demigods; iva-certainly; edhayati-causes to increase; ataḥ-hence; tat-pratyanīkān-inimical to them; asurān-the demons; sura-priyaḥ-being the friend of the demigods; rajaḥ-tamaskān-covered by passion and ignorance; pramiṇoti-destroys; uru-śravāḥ-whose glories are widespread.

O King, this time factor enhances the sattva-guṇa. Thus although the Supreme Lord is the controller, He favors the demigods, who are mostly situated in sattva-guṇa. Then the demons, who are influenced by tamo-guṇa, are annihilated. The Supreme Lord induces the time factor to act in different ways, but He is never partial. Rather, His activities are glorious, therefore He is called Uruśravā.

The Lord says in Bhagavad-gītā (9.29), samo'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "I envy no one, nor am I partial to anyone. I am equal to all." The Supreme Personality of Godhead cannot be partial; He is always equal to everyone. Therefore when the demigods are favored and the demons killed, this is not His partiality but the influence of the time factor. A good example in this regard is that an electrician connects both a heater and a cooler to the same electrical energy. The cause of the heating and cooling is the electrician's manipulation of the electrical energy according to his desire, but factually the electrician has nothing to do with causing heat or cold, nor with the enjoyment or suffering that results.

There have been many historical incidents in which the Lord killed a demon, but the demon attained a higher position by the mercy of the Lord. Pūtanā is an example. Pūtanā's purpose was to kill Kṛṣṇa. Aho bakī yaṁ stana-kāla-kūṭam. She approached the house of Nanda Mahārāja with the purpose of killing Kṛṣṇa by smearing poison on her breast, yet when she was killed she attained the highest position, achieving the status of Kṛṣṇa's mother. Kṛṣṇa is so kind and impartial that because he sucked Pūtanā's breast, He immediately accepted her as His mother. This superfluous activity of killing Pūtanā did not diminish the Lord's impartiality. He is suhṛdaṁ sama-bhūtānām, the friend of everyone. Therefore partiality cannot apply to the character of the Supreme Personality of Godhead, who always maintains His position as the supreme controller. The Lord killed Pūtanā as an enemy, but because of His being the supreme controller, she attained an exalted position as His mother. Śrīla Madhva Muni therefore remarks, kāle kāla-viṣaye 'pīśitā. dehādi-kāraṇatvāt surānīkam iva sthitaṁ sattvam. Ordinarily a murderer is hanged, and in the Manu-saṁhitā it is said that a king bestows mercy upon a murderer by killing him, thus saving him from various kinds of suffering. Because of his sinful activities, such a murderer is killed by the mercy of the king. Kṛṣṇa, the supreme judge, deals with matters in a similar way because He is the supreme controller. The conclusion, therefore, is that the Lord is always impartial and always very kind to all living entities.

TEXT 13

atraivodāhṛtaḥ pūrvam

itihāsaḥ surarṣiṇā

prītyā mahā-kratau rājan

pṛcchate 'jāta-śatrave

SYNONYMS

atra-in this connection; eva-certainly; udāhṛtaḥ-was recited; pūrvam-previously; itihāsaḥ-an old story; sura-ṛṣiṇā-by the great sage Nārada; prītyā-with joy; mahā-kratau-at the great Rājasūya sacrifice; rājan-O King; pṛcchate-to the inquiring; ajāta-śatrave-Mahārāja Yudhiṣṭhira, who had no enemy.

Formerly, O King, when Mahārāja Yudhiṣṭhira was performing the Rājasūya sacrifice, the great sage Nārada, responding to his inquiry, recited historical facts showing how the Supreme Personality of Godhead is always impartial, even when killing demons. In this regard he gave a vivid example.

This relates to how the Lord exhibited His impartiality even when killing Śiśupāla in the arena of the Rājasūya yajña performed by Mahārāja Yudhiṣṭhira.

TEXTS 14–15

dṛṣṭvā mahādbhutaṁ rājā

rājasūye mahā-kratau

vāsudeve bhagavati

sāyujyaṁ cedibhū-bhujaḥ

tatrāsīnaṁ sura-ṛṣiṁ

rājā pāṇḍu-sutaḥ kratau

papraccha vismita-manā

munīnāṁ śṛṇvatām idam

SYNONYMS

dṛṣṭvā-after seeing; mahā-adbhutam-greatly wonderful; rājā-the King; rājasūye-called Rājasūya; mahā-kratau-at the great sacrifice; vāsudeve-into Vāsudeva; bhagavati-the Personality of Godhead; sāyujyam-merging; cedibhū-bhujaḥ-of Śiśupāla, the King of Cedi; tatra-there; āsīnam-seated; sura-ṛṣim-Nārada Muni; rājā-the King; pāṇḍu-sutaḥ-Yudhiṣṭhira, the son of Pāṇḍu; kratau-at the sacrifice; papraccha-asked; vismita-manāḥ-being struck with wonder; munīnām-in the presence of the sages; śṛṇvatām-listening; idam-this.

O King, at the Rājasūya sacrifice, Mahārāja Yudhiṣṭhira, the son of Mahārāja Pāṇḍu, personally saw Śiśupāla merge into the body of the Supreme Lord, Kṛṣṇa. Therefore, struck with wonder, he inquired about the reason for this from the great sage Nārada, who was seated there. While he inquired, all the sages present also heard him ask his question.

TEXT 16

śrī-yudhiṣṭhira uvāca

aho aty-adbhutaṁ hy etad

durlabhaikāntinām api

vāsudeve pare tattve

prāptiś caidyasya vidviṣaḥ

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; aho-oh; ati-adbhutam-very wonderful; hi-certainly; etat-this; durlabha-difficult to attain; ekāntinām-for the transcendentalists; api-even; vāsudeve-in Vāsudeva; pare-the supreme; tattve-Absolute Truth; prāptiḥ-the attainment; caidyasya-of Śiśupāla; vidviṣaḥ-envious.

Mahārāja Yudhiṣṭhira inquired: It is very wonderful that the demon Śiśupāla merged into the body of the Supreme Personality of Godhead even though extremely envious. This sāyujya-mukti is impossible to attain even for great transcendentalists. How then did the enemy of the Lord attain it?

There are two classes of transcendentalists-the jñānīs and the bhaktas. The bhaktas do not aspire to merge into the existence of the Lord, but the jñānīs do. Śiśupāla, however, was neither a jñānī nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing, and therefore Mahārāja Yudhiṣṭhira inquired about the cause for the Lord's mysterious mercy to Śiśupāla.

TEXT 17

etad veditum icchāmaḥ

sarva eva vayaṁ mune

bhagavan-nindayā veno

dvijais tamasi pātitaḥ

SYNONYMS

etat-this; veditum-to know; icchāmaḥ-desire; sarve-all; eva-certainly; vayam-we; mune-O great sage; bhagavat-nindayā-because of blaspheming the Lord; venaḥ-Vena, the father of Pṛthu Mahārāja; dvijaiḥ-by the brāhmaṇas; tamasi-into hell; pātitaḥ-was thrown.

O great sage, we are all eager to know the cause for this mercy of the Lord. I have heard that formerly a king named Vena blasphemed the Supreme Personality of Godhead and that all the brāhmaṇas consequently obliged him to go to hell. Śiśupāla should also have been sent to hell. How then did he merge into the Lord's existence?

TEXT 18

damaghoṣa-sutaḥ pāpa

ārabhya kala-bhāṣaṇāt

sampraty amarṣī govinde

dantavakraś ca durmatiḥ

SYNONYMS

damaghoṣa-sutaḥ-Śiśupāla, the son of Damaghoṣa; pāpaḥ-sinful; ārabhya-beginning; kala-bhāṣaṇāt-from the unclear speech of a child; samprati-even until now; amarṣī-envious; govinde-toward Śrī Kṛṣṇa; dantavakraḥ-Dantavakra; ca-also; durmatiḥ-evil-minded.

From the very beginning of his childhood, when he could not even speak properly, Śiśupāla, the most sinful son of Damaghoṣa, began blaspheming the Lord, and he continued to be envious of Śrī Kṛṣṇa until death. Similarly, his brother Dantavakra continued the same habits.

TEXT 19

śapator asakṛd viṣṇuṁ

yad brahma param avyayam

śvitro na jāto jihvāyāṁ

nāndhaṁ viviśatus tamaḥ

SYNONYMS

śapatoḥ-of both Śiśupāla and Dantavakra, who were blaspheming; asakṛt-repeatedly; viṣṇum-Lord Kṛṣṇa; yat-which; brahma param-the Supreme Brahman; avyayam-without diminution; śvitraḥ-white leprosy; na-not; jātaḥ-appeared; jihvāyām-on the tongue; na-not; andham-dark; viviśatuḥ-they did enter; tamaḥ-hell.

Although these two men-Śiśupāla and Dantavakra-repeatedly blasphemed the Supreme Personality of Godhead, Lord Viṣṇu [Kṛṣṇa], the Supreme Brahman, they were quite healthy. Indeed, their tongues were not attacked by white leprosy, nor did they enter the darkest region of hellish life. We are certainly most surprised by this.

Kṛṣṇa is described by Arjuna in Bhagavad-gītā (10.12) as follows: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. "You are the Supreme Brahman, the supreme abode and purifier." Herein this is confirmed. Viṣṇuṁ yad brahma param avyayam. The Supreme Viṣṇu is Kṛṣṇa. Kṛṣṇa is the cause of Viṣṇu, not vice versa. Similarly, Brahman is not the cause of Kṛṣṇa; Kṛṣṇa is the cause of Brahman. Therefore Kṛṣṇa is the Parabrahman (yad brahma param avyayam).

TEXT 20

kathaṁ tasmin bhagavati

duravagrāhya-dhāmani

paśyatāṁ sarva-lokānāṁ

layam īyatur añjasā

SYNONYMS

katham-how; tasmin-that; bhagavati-in the Supreme Personality of Godhead; duravagrāhya-difficult to attain; dhāmani-whose nature; paśyatām-looked on; sarva-lokānām-while all the people; layam īyatuḥ-became absorbed; añjasā-easily.

How was it possible for Śiśupāla and Dantavakra in the presence of many exalted persons, to enter very easily into the body of Kṛṣṇa, whose nature is difficult to attain?.

Śiśupāla and Dantavakra were formerly Jaya and Vijaya, the doorkeepers of Vaikuṇṭha. Merging into the body of Kṛṣṇa was not their final destination. For some time they remained merged, and later they received the liberations of sārūpya and sālokya, living on the same planet as the Lord in the same bodily form. The śāstras give evidence that if one blasphemes the Supreme Lord, his punishment is to remain in hellish life for many millions of years more than one suffers by killing many brāhmaṇas. Śiśupāla, however, instead of entering hellish life, immediately and very easily received sāyujya-mukti. That such a privilege had been offered to Śiśupāla was not merely a story. Everyone saw it happen; there was no scarcity of evidence. How did it happen? Mahārāja Yudhiṣṭhira was very much surprised.

TEXT 21

etad bhrāmyati me buddhir

dīpārcir iva vāyunā

brūhy etad adbhutatamaṁ

bhagavān hy atra kāraṇam

SYNONYMS

etat-concerning this; bhrāmyati-is flickering; me-my; buddhiḥ-intelligence; dīpa-arciḥ-the flame of a candle; iva-like; vāyunā-by the wind; brūhi-please tell; etat-this; adbhutatamam-most wonderful; bhagavān-possessing all knowledge; hi-indeed; atra-here; kāraṇam-the cause.

This matter is undoubtedly very wonderful. Indeed, my intelligence has become disturbed, just as the flame of a candle is disturbed by a blowing wind. O Nārada Muni, you know everything. Kindly let me know the cause of this wonderful event.

The śāstras enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] when one is perplexed by the difficult problems of life, to solve them one must approach a guru like Nārada or his representative in the disciplic succession. Mahārāja Yudhiṣṭhira therefore requested Nārada to explain the cause for such a wonderful event.

TEXT 22

śrī-bādarāyaṇir uvāca

rājñas tad vaca ākarṇya

nārado bhagavān ṛṣiḥ

tuṣṭaḥ prāha tam ābhāṣya

śṛṇvatyās tat-sadaḥ kathāḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; rājñaḥ-of the King (Yudhiṣṭhira); tat-those; vacaḥ-words; ākarṇya-after hearing; nāradaḥ-Nārada Muni; bhagavān-powerful; ṛṣiḥ-sage; tuṣṭaḥ-being satisfied; prāha-spoke; tam-him; ābhāṣya-after addressing; śṛṇvatyāḥ tat-sadaḥ-in the presence of the assembly members; kathāḥ-the topics.

Śrī Śukadeva Gosvāmī said: After hearing the request of Mahārāja Yudhiṣṭhira, Nārada Muni, the most powerful spiritual master, who knew everything, was very pleased. Thus he replied in the presence of everyone taking part in the yajña.

TEXT 23

śrī-nārada uvāca

nindana-stava-satkāra-

nyakkārārthaṁ kalevaram

pradhāna-parayo rājann

avivekena kalpitam

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; nindana-blasphemy; stava-praise; satkāra-honor; nyakkāra-dishonor; artham-for the purpose of; kalevaram-body; pradhāna-parayoḥ-of nature and the Supreme Personality of Godhead; rājan-O King; avivekena-without discrimination; kalpitam-created.

The great sage Śrī Nāradajī said: O King, blasphemy and praise, chastisement and respect, are experienced because of ignorance. The body of the conditioned soul is planned by the Lord for suffering in the material world through the agency of the external energy.

In Bhagavad-gītā (18.61) it is said:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of material energy." A material body is manufactured by the external energy according to the direction of the Supreme Personality of Godhead. The conditioned soul, being seated on this machine, wanders throughout the universe, and because of his bodily conception of life he only suffers. Actually the suffering of being blasphemed and the enjoyment of being praised, the acceptance of a good welcome or of chastisement by harsh words, are felt in the material conception of life; but since the body of the Supreme Personality of Godhead is not material but sac-cid-ānanda-vigraha [Bs. 5.1], He is unaffected by insults or greetings, blasphemy or prayers. Being always unaffected and complete, He does not feel extra pleasure when offered nice prayers by the devotee, although the devotee benefits by offering prayers to the Lord. Indeed, the Lord is very kind to His so-called enemy because one who always thinks of the Personality of Godhead as an enemy also benefits, although he thinks of the Lord adversely. If a conditioned soul, thinking of the Lord as an enemy or a friend, somehow or other becomes attached to the Lord, he receives great benefit.

TEXT 24

hiṁsā tad-abhimānena

daṇḍa-pāruṣyayor yathā

vaiṣamyam iha bhūtānāṁ

mamāham iti pārthiva

SYNONYMS

hiṁsā-suffering; tat-of this; abhimānena-by the false conception; daṇḍa-pāruṣyayoḥ-when there is punishment and chastisement; yathā-just as; vaiṣamyam-misconception; iha-here (in this body); bhūtānām-of the living entities; mama-aham-mine and I; iti-thus; pārthiva-O lord of the earth.

My dear King, the conditioned soul, being in the bodily conception of life, considers his body to be his self and considers everything in relationship with the body to be his. Because he has this wrong conception of life, he is subjected to dualities like praise and chastisement.

Only when a conditioned soul accepts the body as himself does he feel the effects of chastisement or praise. Then he determines one person to be his enemy and another his friend and wants to chastise the enemy and welcome the friend. This creation of friends and enemies is a result of one's bodily conception of life.

TEXT 25

yan-nibaddho 'bhimāno 'yaṁ

tad-vadhāt prāṇināṁ vadhaḥ

tathā na yasya kaivalyād

abhimāno 'khilātmanaḥ

parasya dama-kartur hi

hiṁsā kenāsya kalpyate

SYNONYMS

yat-in which; nibaddhaḥ-bound; abhimānaḥ-false conception; ayam-this; tat-of that (body); vadhāt-from the annihilation; prāṇinām-of the living beings; vadhaḥ-annihilation; tathā-similarly; na-not; yasya-of whom; kaivalyāt-because of being absolute, one without a second; abhimānaḥ-false conception; akhila-ātmanaḥ-of the Supersoul of all living entities; parasya-the Supreme Personality of Godhead; dama-kartuḥ-the supreme controller; hi-certainly; hiṁsā-harm; kena-how; asya-His; kalpyate-is performed.

Because of the bodily conception of life, the conditioned soul thinks that when the body is annihilated the living being is annihilated. Lord Viṣṇu, the Supreme Personality of Godhead, is the supreme controller, the Supersoul of all living entities. Because He has no material body, He has no false conception of "I and mine." It is therefore incorrect to think that He feels pleasure or pain when blasphemed or offered prayers. This is impossible for Him. Thus He has no enemy and no friend. When He chastises the demons it is for their good, and when He accepts the prayers of the devotees it is for their good. He is affected neither by prayers nor by blasphemy.

Because of being covered by material bodies, the conditioned souls, including even greatly learned scholars and falsely educated professors, all think that as soon as the body is finished, everything is finished. This is due to their bodily conception of life. Kṛṣṇa has no such bodily conception, nor is His body different from His self. Therefore, since Kṛṣṇa has no material conception of life, how can He be affected by material prayers and accusations? Kṛṣṇa's body is described herewith as kaivalya, nondifferent from Himself. Since everyone has a material bodily conception of life, if Kṛṣṇa had such a conception what would be the difference between Kṛṣṇa and the conditioned soul? Kṛṣṇa's instructions in Bhagavad-gītā are accepted as final because He does not possess a material body. As soon as one has a material body he has four deficiencies, but since Kṛṣṇa does not possess a material body, He has no deficiencies. He is always spiritually conscious and blissful. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]: His form is eternal, blissful knowledge. Sac-cid-ānanda-vigrahaḥ, ānanda-cinmaya-rasa and kaivalya are the same.

Kṛṣṇa can expand Himself as Paramātmā in the core of everyone's heart. In Bhagavad-gītā (13.3) this is confirmed. Kṣetrajñaṁ cāpi māṁ viddhi sama-kṣetreṣu bhārata: the Lord is the Paramātmā-the ātmā or Superself of all individual souls. Therefore it must naturally be concluded that He has no defective bodily conceptions. Although situated in everyone's body, He has no bodily conception of life. He is always free from such conceptions, and thus He cannot be affected by anything in relation to the material body of the jīva.

Kṛṣṇa says in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." Whenever the Lord punishes persons like demons, however, such punishment is meant for the good of the conditioned soul. The conditioned soul, being envious of the Supreme Personality of Godhead, may accuse Him, saying, "Kṛṣṇa is bad, Kṛṣṇa is a thief" and so on, but Kṛṣṇa, being kind to all living entities, does not consider such accusations. Instead, He takes account of the conditioned soul's chanting of "Kṛṣṇa, Kṛṣṇa" so many times. He sometimes punishes such demons for one life by putting them in a lower species, but then, when they have stopped accusing Him, they are liberated in the next life because of chanting Kṛṣṇa's name constantly. Blaspheming the Supreme Lord or His devotee is not at all good for the conditioned soul, but Kṛṣṇa, being very kind, punishes the conditioned soul in one life for such sinful activities and then takes him back home, back to Godhead. The vivid example for this is Vṛtrāsura, who was formerly Citraketu Mahārāja, a great devotee. Because he derided Lord Śiva, the foremost of all devotees, he had to accept the body of a demon called Vṛtra, but then he was taken back to Godhead. Thus when Kṛṣṇa punishes a demon or conditioned soul, He stops that soul's habit of blaspheming Him, and when the soul becomes completely pure, the Lord takes him back to Godhead.

TEXT 26

tasmād vairānubandhena

nirvaireṇa bhayena vā

snehāt kāmena vā yuñjyāt

kathañcin nekṣate pṛthak

SYNONYMS

tasmāt-therefore; vaira-anubandhena-by constant enmity; nirvaireṇa-by devotion; bhayena-by fear; vā-or; snehāt-from affection; kāmena-by lusty desires; vā-or; yuñjyāt-one should concentrate; kathañcit-somehow or other; na-not; īkṣate-sees; pṛthak-something else.

Therefore by enmity or by devotional service, by fear, by affection or by lusty desire-by all of these or any one of them-if a conditioned soul somehow or other concentrates his mind upon the Lord, the result is the same, for the Lord, because of His blissful position, is never affected by enmity or friendship.

From this verse one should not conclude that because Kṛṣṇa is unaffected by favorable prayers or unfavorable blasphemy one should therefore blaspheme the Supreme Lord. This is not the regulative principle. Bhakti-yoga means ānukūlyena kṛṣṇānuśīlanam: one should serve Kṛṣṇa very favorably. This is the real injunction. Here it is said that although an enemy thinks of Kṛṣṇa unfavorably, the Lord is unaffected by such antidevotional service. Thus He offers His benedictions even to Śiśupāla and similarly inimical conditioned souls. This does not mean, however, that one should be inimical toward the Lord. The stress is given to the favorable execution of devotional service, not purposeful blasphemy of the Lord. It is said:

nindāṁ bhagavataḥ śṛṇvaṁs
tat-parasya janasya vā
tato nāpaiti yaḥ so 'pi
yāty adhaḥ sukṛtāc cyutaḥ

One who hears blasphemy of the Supreme Personality of Godhead or His devotees should immediately take action or should leave. Otherwise he will be put into hellish life perpetually. There are many such injunctions. Therefore as a regulative principle one should not be unfavorable toward the Lord but always favorably inclined toward Him.

Śiśupāla's achievement of oneness with the Supreme Lord was different because Jaya and Vijaya, from the very beginning of their material existence, were ordained to treat the Supreme Lord as an enemy for three lives and then return home, back to Godhead. Jaya and Vijaya inwardly knew that Kṛṣṇa is the Supreme Personality of Godhead, but they purposely became His enemies to be delivered from material life. From the very beginning of their lives they thought of Lord Kṛṣṇa as an enemy, and even though blaspheming Lord Kṛṣṇa, they chanted the holy name of Kṛṣṇa constantly along with their inimical thoughts. Thus they were purified because of chanting the holy name of Kṛṣṇa. It is to be understood that even a blasphemer can be freed from sinful activities by chanting the holy name of the Lord. Certainly, therefore, freedom is assured for a devotee who is always favorable to the service of the Lord. This will be clear from the following verse. By rapt attention fixed upon Kṛṣṇa, one is purified, and thus one is delivered from material life.

Śrīla Viśvanātha Cakravartī Ṭhākura has very nicely explained the word bhayena, which means "by fear." When the gopīs went to Kṛṣṇa in the dead of night, they certainly feared chastisement by their relatives-their husbands, brothers and fathers-but nonetheless, not caring for their relatives, they went to Kṛṣṇa. There was certainly fear, but this fear could not check their devotional service to Kṛṣṇa.

One should not mistakenly think that Lord Kṛṣṇa must be worshiped by an inimical attitude like that of Śiśupāla. The injunction is ānukūlyasya grahaṇaṁ prātikūlyasya varjanam: one should give up unfavorable activities and accept only favorable conditions in devotional service. Generally, if one blasphemes the Supreme Personality of Godhead he is punished. As the Lord says in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

There are many such injunctions. One should not try to worship Kṛṣṇa unfavorably; otherwise he must be punished, at least for one life, to be purified. As one should not try to be killed by embracing an enemy, a tiger or a snake, one should not blaspheme the Supreme Personality of Godhead and become His enemy in order to be put into hellish life.

The purpose of this verse is to emphasize that even the enemy of the Lord can be delivered, not to speak of His friend. Śrīla Madhvācārya also says in many ways that one should not blaspheme Lord Viṣṇu through one's mind, words or actions, for a blasphemer will go to hellish life along with his forefathers.

karmaṇā manasā vācā
yo dviṣyād viṣṇum avyayam
majjanti pitaras tasya
narake śāśvatīḥ samāḥ

In Bhagavad-gītā (16.19–20) the Lord says:

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." One who blasphemes the Lord is put into a family of asuras, in which there is every chance of forgetting the service of the Lord. Lord Kṛṣṇa further states in Bhagavad-gītā (9.11–12):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

Mūḍhas, rascals, blaspheme the Supreme Lord because He appears exactly like a human being. They do not know the unlimited opulence of the Supreme Personality of Godhead.

moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ

Anything done by those who have taken the attitude of enemies will be baffled (moghāśāḥ). If these enemies try to be liberated or to merge into the existence of Brahman, if they desire to be elevated to the higher planetary systems as karmīs, or even if they desire to return home, back to Godhead, they will certainly be baffled.

As for Hiraṇyakaśipu, although he was extremely inimical toward the Supreme Personality of Godhead, he always thought of his son, who was a great devotee. Therefore by the grace of his son, Prahlāda Mahārāja, Hiraṇyakaśipu was also delivered by the Supreme Personality of Godhead.

hiraṇyakaśipuś cāpi
bhagavan-nindayā tamaḥ
vivakṣur atyagāt sūnoḥ
prahlādasyānubhāvataḥ

The conclusion is that one should not give up pure devotional service. For one's own benefit, one should not imitate Hiraṇyakaśipu or Śiśupāla. This is not the way to achieve success.

TEXT 27

yathā vairānubandhena

martyas tan-mayatām iyāt

na tathā bhakti-yogena

iti me niścitā matiḥ

SYNONYMS

yathā-as; vaira-anubandhena-by constant enmity; martyaḥ-a person; tat-mayatām-absorption in Him; iyāt-may attain; na-not; tathā-in a like manner; bhakti-yogena-by devotional service; iti-thus; me-my; niścitā-definite; matiḥ-opinion.

Nārada Muni continued: By devotional service one cannot achieve such intense absorption in thought of the Supreme Personality of Godhead as one can through enmity toward Him. That is my opinion.

Śrīmān Nārada Muni, the topmost pure devotee, praises Kṛṣṇa's enemies like Śiśupāla because their minds are always completely absorbed in Kṛṣṇa. Indeed, he thinks himself deficient in the inspiration of being feelingly absorbed in Kṛṣṇa consciousness. This does not mean, however, that the enemies of Kṛṣṇa are more elevated than Kṛṣṇa's pure devotees. In the Caitanya-caritāmṛta (Ādi 5.205) Kṛṣṇadāsa Kavirāja Gosvāmī also thinks of himself in such a humble way:

jagāi mādhāi haite muñi se pāpiṣṭha
purīṣera kīṭa haite muñi se laghiṣṭha

"I am a worse sinner than Jagāi and Mādhāi and am even lower than the worms in the stool." A pure devotee always thinks himself more deficient than everyone else. If a devotee approaches Śrīmatī Rādhārāṇī to offer some service to Kṛṣṇa, even Śrīmatī Rādhārāṇī thinks that the devotee is greater than She. Thus Nārada Muni says that according to his opinion the enemies of Kṛṣṇa are better situated because they are fully absorbed in thoughts of Kṛṣṇa in terms of killing Him, just as a very lusty man always thinks of women and their association.

The essential point in this connection is that one should be fully absorbed in thoughts of Kṛṣṇa, twenty-four hours a day. There are many devotees in rāga-mārga, which is exhibited in Vṛndāvana. Whether in dāsya-rasa, sakhya-rasa, vātsalya-rasa or mādhurya-rasa, all the devotees of Kṛṣṇa are always overwhelmed by thoughts of Kṛṣṇa. When Kṛṣṇa is away from Vṛndāvana tending the cows in the forest, the gopīs, in the mādhurya-rasa, are always absorbed in thoughts of how Kṛṣṇa walks in the forest. The soles of His feet are so soft that the gopīs would not dare keep His lotus feet on their soft breasts. Indeed, they consider their breasts a very hard place for the lotus feet of Kṛṣṇa, yet those lotus feet wander in the forest, which is full of thorny plants. The gopīs are absorbed in such thoughts at home, although Kṛṣṇa is away from them. Similarly, when Kṛṣṇa plays with His young friends, mother Yaśodā is very much disturbed by thoughts that Kṛṣṇa, because of always playing and not taking His food properly, must be getting weak. These are examples of the exalted ecstasy felt in Kṛṣṇa's service as manifested in Vṛndāvana. This service is indirectly praised by Nārada Muni in this verse. Especially for the conditioned soul, Nārada Muni recommends that one somehow or other be absorbed in thoughts of Kṛṣṇa, for that will save one from all the dangers of material existence. Full absorption in thought of Kṛṣṇa is the highest platform of bhakti-yoga.

TEXTS 28–29

kīṭaḥ peśaskṛtā ruddhaḥ

kuḍyāyāṁ tam anusmaran

saṁrambha-bhaya-yogena

vindate tat-svarūpatām

evaṁ kṛṣṇe bhagavati

māyā-manuja īśvare

vaireṇa pūta-pāpmānas

tam āpur anucintayā

SYNONYMS

kīṭaḥ-the grassworm; peśaskṛtā-by a bee; ruddhaḥ-confined; kuḍyāyām-in a hole in a wall; tam-that (bee); anusmaran-thinking of; saṁrambha-bhaya-yogena-through intense fear and enmity; vindate-attains; tat-of that bee; sva-rūpatām-the same form; evam-thus; kṛṣṇe-in Kṛṣṇa; bhagavati-the Personality of Godhead; māyā-manuje-who appeared by His own energy in His eternal humanlike form; īśvare-the Supreme; vaireṇa-by enmity; pūta-pāpmānaḥ-those purified of sins; tam-Him; āpuḥ-attained; anucintayā-by thinking of.

A grassworm confined in a hole of a wall by a bee always thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Kṛṣṇa, who is sac-cid-ānanda-vigraha [Bs. 5.1], they will become free from their sins. Whether thinking of Him as their worshipable Lord or an enemy, because of constantly thinking of Him they will regain their spiritual bodies.

In Bhagavad-gītā (4.10) the Lord says:

vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ

"Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me-and thus they all attained transcendental love for Me." There are two ways of constantly thinking of Kṛṣṇa-as a devotee and as an enemy. A devotee, of course, by his knowledge and tapasya, becomes free from fear and anger and becomes a pure devotee. Similarly, an enemy, although thinking of Kṛṣṇa inimically, thinks of Him constantly and also becomes purified. This is confirmed elsewhere in Bhagavad-gītā (9.30), where the Lord says:

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

"Even if one commits the most abominable actions, if he engages in devotional service he is to be considered saintly because he is properly situated." A devotee undoubtedly worships the Lord with rapt attention. Similarly, if an enemy (sudurācāraḥ) always thinks of Kṛṣṇa, he also becomes a purified devotee. The example given here concerns the grassworm that becomes beelike because of constantly thinking of the bee that forces it to enter a hole. By always thinking of the bee in fear, the grassworm starts to become a bee. This is a practical example. Lord Kṛṣṇa appears within this material world for two purposes-paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: [Bg. 4.8] to protect the devotees and annihilate the demons. The sādhus and devotees certainly think of the Lord always, but duṣkṛtīs, the demons like Kaṁsa and Śiśupāla, also think of Kṛṣṇa in terms of killing Him. By thinking of Kṛṣṇa, both the demons and devotees attain liberation from the clutches of material māyā.

This verse uses the word māyā-manuje. When Kṛṣṇa, the Supreme Personality of Godhead, appears in His original spiritual potency (sambhavāmy ātma-māyayā [Bg. 4.6]), He is not forced to accept a form made by material nature. Therefore the Lord is addressed as īśvara, the controller of māyā. He is not controlled by māyā. When a demon continuously thinks of Kṛṣṇa because of enmity toward Him, he is certainly freed from the sinful reactions of his life. To think of Kṛṣṇa in any way, in terms of His name, form, qualities, paraphernalia or anything pertaining to Him, is beneficial for everyone. Sṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Thinking of Kṛṣṇa, hearing the holy name of Kṛṣṇa or hearing the pastimes of Kṛṣṇa will make one pure, and then he will become a devotee. Our Kṛṣṇa consciousness movement is therefore trying to introduce the system of somehow or other letting everyone hear the holy name of Kṛṣṇa and take Kṛṣṇa's prasāda. Thus one will gradually become a devotee, and his life will be successful.

TEXT 30

kāmād dveṣād bhayāt snehād

yathā bhaktyeśvare manaḥ

āveśya tad-aghaṁ hitvā

bahavas tad-gatiṁ gatāḥ

SYNONYMS

kāmāt-from lust; dveṣāt-from hatred; bhayāt-from fear; snehāt-from affection; yathā-as well as; bhaktyā-by devotion; īśvare-in the Supreme; manaḥ-the mind; āveśya-absorbing; tat-of that; agham-sin; hitvā-giving up; bahavaḥ-many; tat-of that; gatim-path of liberation; gatāḥ-attained.

Many, many persons have attained liberation simply by thinking of Kṛṣṇa with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Kṛṣṇa's mercy simply by concentrating one's mind upon Him.

As stated in Śrīmad-Bhāgavatam (10.33.39):

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

If a bona fide listener hears of Kṛṣṇa's pastimes with the gopīs, which seem to be lusty affairs, the lusty desires in his heart, which constitute the heart disease of the conditioned soul, will be vanquished, and he will become a most exalted devotee of the Lord. If one who hears of the gopīs' lusty behavior with Kṛṣṇa becomes free from lusty desires, certainly the gopīs who approached Kṛṣṇa became free from all such desires. Similarly, Śiśupāla and others who were very much envious of Kṛṣṇa and who constantly thought of Kṛṣṇa became free from envy. Nanda Mahārāja and mother Yaśodā were fully absorbed in Kṛṣṇa consciousness because of affection. When the mind is somehow or other fully absorbed in Kṛṣṇa, the material part is very soon vanquished, and the spiritual part-attraction to Kṛṣṇa-becomes manifest. This indirectly confirms that if one thinks of Kṛṣṇa enviously, simply because of thinking of Kṛṣṇa he becomes free from all sinful reactions and thus becomes a pure devotee. Examples of this are given in the following verse.

TEXT 31

gopyaḥ kāmād bhayāt kaṁso

dveṣāc caidyādayo nṛpāḥ

sambandhād vṛṣṇayaḥ snehād

yūyaṁ bhaktyā vayaṁ vibho

SYNONYMS

gopyaḥ-the gopīs; kāmāt-out of lusty desires; bhayāt-out of fear; kaṁsaḥ-King Kaṁsa; dveṣāt-out of envy; caidya-ādayaḥ-Śiśupāla and others; nṛpāḥ-kings; sambandhāt-out of kinship; vṛṣṇayaḥ-the Vṛṣṇis or the Yādavas; snehāt-out of affection; yūyam-you (the Pāṇḍavas); bhaktyā-by devotional service; vayam-we; vibho-O great King.

My dear King Yudhiṣṭhira, the gopīs by their lusty desires, Kaṁsa by his fear, Śiśupāla and other kings by envy, the Yadus by their familial relationship with Kṛṣṇa, you Pāṇḍavas by your great affection for Kṛṣṇa, and we, the general devotees, by our devotional service, have obtained the mercy of Kṛṣṇa.

Different persons achieve different types of mukti-sāyujya, sālokya, sārūpya, sāmīpya and sārṣṭi-according to their own intense desire, which is called bhāva. Thus it is described here that the gopīs, by their lusty desires, which were based upon their intense love for Kṛṣṇa, became the most beloved devotees of the Lord. Although the gopīs at Vṛndāvana expressed their lusty desires in relationship with a paramour (parakīya-rasa), they actually had no lusty desires. This is significant of spiritual advancement. Their desires appeared lusty, but actually they were not the lusty desires of the material world. Caitanya-caritāmṛta compares the desires of the spiritual and material world to gold and iron. Both gold and iron are metal, but there is a vast difference in their value. The lusty desires of the gopīs for Kṛṣṇa are compared to gold, and material lusty desires are compared to iron.

Kaṁsa and other enemies of Kṛṣṇa merged into the existence of Brahman, but why should Kṛṣṇa's friends and devotees have the same position? Kṛṣṇa's devotees attain the association of the Lord as His constant companions, either in Vṛndāvana or in the Vaikuṇṭha planets. Similarly, although Nārada Muni wanders in the three worlds, he has exalted devotion for Nārāyaṇa (aiśvaryamān). The Vṛṣṇis and Yadus and the father and mother of Kṛṣṇa in Vṛndāvana all have familial relationships with Kṛṣṇa; Kṛṣṇa's foster father and mother in Vṛndāvana, however, are more exalted than Vasudeva and Devakī.

TEXT 32

katamo 'pi na venaḥ syāt

pañcānāṁ puruṣaṁ prati

tasmāt kenāpy upāyena

manaḥ kṛṣṇe niveśayet

SYNONYMS

katamaḥ api-anyone; na-not; venaḥ-the atheistic King Vena; syāt-would adopt; pañcānām-of the five (previously mentioned); puruṣam-the Supreme Personality of Godhead; prati-in regard to; tasmāt-therefore; kenāpi-by any; upāyena-means; manaḥ-the mind; kṛṣṇe-in Kṛṣṇa; niveśayet-one should fix.

Somehow or other, one must consider the form of Kṛṣṇa very seriously. Then, by one of the five different processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable to think of Kṛṣṇa's form in any of these five ways, cannot attain salvation. Therefore, one must somehow think of Kṛṣṇa, whether in a friendly way or inimically.

Impersonalists and atheists always try to circumvent the form of Kṛṣṇa. Great politicians and philosophers of the modern age even try to banish Kṛṣṇa from Bhagavad-gītā. Consequently, for them there is no salvation. But Kṛṣṇa's enemies think, "Here is Kṛṣṇa, my enemy. I have to kill Him." They think of Kṛṣṇa in His actual form, and thus they attain salvation. Devotees, therefore, who constantly think of Kṛṣṇa's form, are certainly liberated. The only business of the Māyāvādī atheists is to make Kṛṣṇa formless, and consequently, because of this severe offense at the lotus feet of Kṛṣṇa, they cannot expect salvation. Śrīla Viśvanātha Cakravartī Ṭhākura says in this connection: tena śiśupālādi-bhinnaḥ pratikūla-bhāvaṁ didhīṣur yena iva narakaṁ yātīti bhāvaḥ. Except for Śiśupāla, those who go against the regulative principles cannot attain salvation and are surely destined for hellish life. The regulative principle is that one must always think of Kṛṣṇa, whether as a friend or enemy.

TEXT 33

mātṛ-ṣvasreyo vaś caidyo

dantavakraś ca pāṇḍava

pārṣada-pravarau viṣṇor

vipra-śāpāt pada-cyutau

SYNONYMS

mātṛ-svasreyaḥ-the son of the mother's sister (Śiśupāla); vaḥ-your; caidyaḥ-King Śiśupāla; dantavakraḥ-Dantavakra; ca-and; pāṇḍava-O Pāṇḍava; pārṣada-pravarau-two exalted attendants; viṣṇoḥ-of Viṣṇu; vipra-by brāhmaṇas; śāpāt-because of a curse; pada-from their position in Vaikuṇṭha; cyutau-fallen.

Nārada Muni continued: O best of the Pāṇḍavas, your two cousins Śiśupāla and Dantavakra, the sons of your maternal aunt, were formerly associates of Lord Viṣṇu, but because they were cursed by brāhmaṇas, they fell from Vaikuṇṭha to this material world.

Śiśupāla and Dantavakra were not ordinary demons, but were formerly personal associates of Lord Viṣṇu. They apparently fell to this material world, but actually they came to assist the Supreme Personality of Godhead by nourishing His pastimes within this world.

TEXT 34

śrī-yudhiṣṭhira uvāca

kīdṛśaḥ kasya vā śāpo

hari-dāsābhimarśanaḥ

aśraddheya ivābhāti

harer ekāntināṁ bhavaḥ

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; kīdṛśaḥ-what kind of; kasya-whose; vā-or; śāpaḥ-curse; hari-dāsa-the servant of Hari; abhimarśanaḥ-overcoming; aśraddheyaḥ-incredible; iva-as if; ābhāti-appears; hareḥ-of Hari; ekāntinām-of those exclusively devoted as exalted attendants; bhavaḥ-birth.

Mahārāja Yudhiṣṭhira inquired: What kind of great curse could affect even liberated viṣṇu-bhaktas, and what sort of person could curse even the Lord's associates? For unflinching devotees of the Lord to fall again to this material world is impossible. I cannot believe this.

In Bhagavad-gītā (8.16) the Lord clearly states, mām upetya tu kaunteya punar janma na vidyate: one who is purified of material contamination and returns home, back to Godhead, does not return to this material world. Elsewhere in Bhagavad-gītā (4.9) Kṛṣṇa says:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Mahārāja Yudhiṣṭhira, therefore, was surprised that a pure devotee could return to this material world. This is certainly a very important question.

TEXT 35

dehendriyāsu-hīnānāṁ

vaikuṇṭha-pura-vāsinām

deha-sambandha-sambaddham

etad ākhyātum arhasi

SYNONYMS

deha-of a material body; indriya-material senses; asu-life breath; hīnānām-of those devoid; vaikuṇṭha-pura-of Vaikuṇṭha; vāsinām-of the residents; deha-sambandha-in a material body; sambaddham-bondage; etat-this; ākhyātum arhasi-please describe.

The bodies of the inhabitants of Vaikuṇṭha are completely spiritual, having nothing to do with the material body, senses or life air. Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons.

This very significant question would be difficult for an ordinary person to answer, but Nārada Muni, being an authority, could answer it. Therefore Mahārāja Yudhiṣṭhira inquired from him, saying, etad ākhyātum arhasi: "only you can explain the reason." From authoritative sources it can be discerned that associates of Lord Viṣṇu who descend from Vaikuṇṭha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yogamāyā, not mahāmāyā. Therefore it is to be understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuṇṭha.

Of course, a living entity who desires sāyujya-mukti remains in Kṛṣṇa's Brahman effulgence, which is dependent on Kṛṣṇa's body (brahmaṇo hi pratiṣṭhāham [Bg. 14.27]). Such an impersonalist who takes shelter of the Brahman effulgence must surely fall down. This is stated in the śāstra (Bhāg. 10.2.32):

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

"O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet." The impersonalists cannot reach the Vaikuṇṭha planets to become associates of the Lord, and therefore, according to their desires, Kṛṣṇa gives them sāyujya-mukti. However, since sāyujya-mukti is partial mukti, they must fall again to this material world. When it is said that the individual soul falls from Brahmaloka, this applies to the impersonalist.

From authoritative sources it is learned that Jaya and Vijaya were sent to this material world to fulfill the Lord's desire to fight. The Lord also sometimes wants to fight, but who can fight with the Lord but a very confidential devotee of the Lord? Jaya and Vijaya descended to this world to fulfill the Lord's desire. Therefore in each of their three births-first as Hiraṇyākṣa and Hiraṇyakaśipu, second as Rāvaṇa and Kumbhakarṇa, and third as Śiśupāla and Dantavakra-the Lord personally killed them. In other words, these associates of the Lord, Jaya and Vijaya, descended to the material world to serve the Lord by fulfilling His desire to fight. Otherwise, as Mahārāja Yudhiṣṭhira says, aśraddheya ivābhāti: the statement that a servant of the Lord could fall from Vaikuṇṭha seems unbelievable. How Jaya and Vijaya came to this material world is explained by Nārada Muni as follows.

TEXT 36

śrī-nārada uvāca

ekadā brahmaṇaḥ putrā

viṣṇu-lokaṁ yadṛcchayā

sanandanādayo jagmuś

caranto bhuvana-trayam

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; ekadā-once upon a time; brahmaṇaḥ-of Lord Brahmā; putrāḥ-the sons; viṣṇu-of Lord Viṣṇu; lokam-the planet; yadṛcchayā-by chance; sanandana-ādayaḥ-Sanandana and the others; jagmuḥ-went; carantaḥ-traveling about; bhuvana-trayam-the three worlds.

The great saint Nārada said: Once upon a time when the four sons of Lord Brahmā named Sanaka, Sanandana, Sanātana and Sanat-kumāra were wandering throughout the three worlds, they came by chance to Viṣṇuloka.

TEXT 37

pañca-ṣaḍḍhāyanārbhābhāḥ

pūrveṣām api pūrvajāḥ

dig-vāsasaḥ śiśūn matvā

dvāḥ-sthau tān pratyaṣedhatām

SYNONYMS

pañca-ṣaṭ-dhā-five or six years; āyana-approaching; arbha-ābhāḥ-like boys; pūrveṣām-the ancients of the universe (Marīci and the rest); api-even though; pūrva-jāḥ-born before; dik-vāsasaḥ-being naked; śiśūn-children; matvā-thinking; dvāḥ-sthau-the two gate guards, Jaya and Vijaya; tān-them; pratyaṣedhatām-forbade.

Although these four great sages were older than Brahmā's other sons like Marīci, they appeared like small naked children only five or six years old. When Jaya and Vijaya saw them trying to enter Vaikuṇṭhaloka, these two gatekeepers, thinking them ordinary children, forbade them to enter.

In this regard, Śrīla Madhvācārya says in his Tantra-sāra:

dvāḥ-sthāv ity anenādhikāra-sthatvam uktam

adhikāra-sthitāś caiva
vimuktāś ca dvidhā janāḥ
viṣṇu-loka-sthitās teṣāṁ
vara-śāpādi-yoginaḥ

adhikāra-sthitāṁ muktiṁ
niyataṁ prāpnuvanti ca
vimukty-anantaraṁ teṣāṁ
vara-śāpādayo nanu

dehendriyāsu-yuktaś ca
pūrvaṁ paścān na tair yutāḥ
apy abhimānibhis teṣāṁ
devaiḥ svātmottamair yutāḥ

The purport is that the personal associates of Lord Viṣṇu in Vaikuṇṭhaloka are always liberated souls. Even if sometimes cursed or blessed, they are always liberated and never contaminated by the material modes of nature. Before their liberation to Vaikuṇṭhaloka they possessed material bodies, but once they come to Vaikuṇṭha they no longer have them. Therefore even if the associates of Lord Viṣṇu sometimes descend as if cursed, they are always liberated.

TEXT 38

aśapan kupitā evaṁ

yuvāṁ vāsaṁ na cārhathaḥ

rajas-tamobhyāṁ rahite

pāda-mūle madhudviṣaḥ

pāpiṣṭhām āsurīṁ yoniṁ

bāliśau yātam āśv ataḥ

SYNONYMS

aśapan-cursed; kupitāḥ-being full of anger; evam-thus; yuvām-you two; vāsam-residence; na-not; ca-and; arhathaḥ-deserve; rajaḥ-tamobhyām-from passion and ignorance; rahite-free; pāda-mūle-at the lotus feet; madhu-dviṣaḥ-of Viṣṇu, the slayer of the Madhu demon; pāpiṣṭhām-most sinful; āsurīm-demoniac; yonim-to a womb; bāliśau-O you two fools; yātam-go; āśu-quickly hereafter; ataḥ-therefore.

Thus checked by the doorkeepers Jaya and Vijaya, Sanandana and the other great sages very angrily cursed them. "You two foolish doorkeepers," they said. "Being agitated by the material qualities of passion and ignorance, you are unfit to live at the shelter of Madhudviṣa's lotus feet, which are free from such modes. It would be better for you to go immediately to the material world and take your birth in a family of most sinful asuras."

TEXT 39

evaṁ śaptau sva-bhavanāt

patantau tau kṛpālubhiḥ

proktau punar janmabhir vāṁ

tribhir lokāya kalpatām

SYNONYMS

evam-thus; śaptau-being cursed; sva-bhavanāt-from their abode, Vaikuṇṭha; patantau-falling down; tau-those two (Jaya and Vijaya); kṛpālubhiḥ-by the merciful sages (Sanandana, etc.); proktau-addressed; punaḥ-again; janmabhiḥ-with births; vām-your; tribhiḥ-three; lokāya-for the position; kalpatām-let it be possible.

While Jaya and Vijaya, thus cursed by the sages, were falling to the material world, they were addressed as follows by the same sages, who were very kind to them. "O doorkeepers, after three births you will be able to return to your positions in Vaikuṇṭha, for then the duration of the curse will have ended."

TEXT 40

jajñāte tau diteḥ putrau

daitya-dānava-vanditau

hiraṇyakaśipur jyeṣṭho

hiraṇyākṣo 'nujas tataḥ

SYNONYMS

jajñāte-were born; tau-the two; diteḥ-of Diti; putrau-the sons; daitya-dānava-by all the demons; vanditau-being worshiped; hiraṇyakaśipuḥ-Hiraṇyakaśipu; jyeṣṭhaḥ-the elder; hiraṇyākṣaḥ-Hiraṇyākṣa; anujaḥ-the younger; tataḥ-thereafter.

These two associates of the Lord-Jaya and Vijaya-later descended to the material world, taking birth as the two sons of Diti, Hiraṇyakaśipu being the elder and Hiraṇyākṣa the younger. They were very much respected by the Daityas and Dānavas [demoniac species].

TEXT 41

hato hiraṇyakaśipur

hariṇā siṁha-rūpiṇā

hiraṇyākṣo dharoddhāre

bibhratā śaukaraṁ vapuḥ

SYNONYMS

hataḥ-killed; hiraṇyakaśipuḥ-Hiraṇyakaśipu; hariṇā-by Hari, Viṣṇu; siṁha-rūpiṇā-in the form of a lion (Lord Narasiṁha); hiraṇyākṣaḥ-Hiraṇyākṣa; dharā-uddhāre-to lift the earth; bibhratā-assuming; śaukaram-the boarlike; vapuḥ-form.

Appearing as Nṛsiṁhadeva, the Supreme Personality of Godhead, Śrī Hari, killed Hiraṇyakaśipu. When the Lord delivered the planet earth, which had fallen in the Garbhodaka Ocean, Hiraṇyākṣa tried to hinder Him, and then the Lord, as Varāha, killed Hiraṇyākṣa.

TEXT 42

hiraṇyakaśipuḥ putraṁ

prahlādaṁ keśava-priyam

jighāṁsur akaron nānā

yātanā mṛtyu-hetave

SYNONYMS

hiraṇyakaśipuḥ-Hiraṇyakaśipu; putram-son; prahlādam-Prahlāda Mahārāja; keśava-priyam-the beloved devotee of Keśava; jighāṁsuḥ-desirous of killing; akarot-enacted; nānā-various; yātanāḥ-tortures; mṛtyu-death; hetave-to cause.

Desiring to kill his son Prahlāda, who was a great devotee of Lord Viṣṇu, Hiraṇyakaśipu tortured him in many ways.

TEXT 43

taṁ sarva-bhūtātma-bhūtaṁ

praśāntaṁ sama-darśanam

bhagavat-tejasā spṛṣṭaṁ

nāśaknod dhantum udyamaiḥ

SYNONYMS

tam-Him; sarva-bhūta-ātma-bhūtam-the soul in all entities; praśāntam-peaceful and without hatred, etc.; sama-darśanam-equal to everyone; bhagavat-tejasā-with the power of the Supreme Personality of Godhead; spṛṣṭam-protected; na-not; aśaknot-was able; hantum-to kill; udyamaiḥ-by great attempts and various weapons.

The Lord, the Supersoul of all living entities, is sober, peaceful and equal to everyone. Since the great devotee Prahlāda was protected by the Lord's potency, Hiraṇyakaśipu was unable to kill him, in spite of endeavoring to do so in various ways.

In this verse the word sarva-bhūtātma-bhūtam is very significant. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] the Lord is equally situated in the core of everyone's heart. Thus He cannot be envious of anyone or friendly to anyone; for Him everyone is the same. Although He is sometimes seen to punish someone, this is exactly like a father's punishing his child for the child's welfare. The Supreme Lord's punishment is also a manifestation of the Lord's equality. Therefore the Lord is described as praśāntaṁ sama-darśanam. Although the Lord has to execute His will properly, He is equipoised in all circumstances. He is equally disposed toward everyone.

TEXT 44

tatas tau rākṣasau jātau

keśinyāṁ viśravaḥ-sutau

rāvaṇaḥ kumbhakarṇaś ca

sarva-lokopatāpanau

SYNONYMS

tataḥ-thereafter; tau-the two doorkeepers (Jaya and Vijaya); rākṣasau-demons; jātau-born; keśinyām-in the womb of Keśinī; viśravaḥ-sutau-the sons of Viśravā; rāvaṇaḥ-Rāvaṇa; kumbhakarṇaḥ-Kumbhakarṇa; ca-and; sarva-loka-to all people; upatāpanau-giving misery.

Thereafter the same Jaya and Vijaya, the two doorkeepers of Lord Viṣṇu, took birth as Rāvaṇa and Kumbhakarṇa, begotten by Viśravā in the womb of Keśinī. They were extremely troublesome to all the people of the universe.

TEXT 45

tatrāpi rāghavo bhūtvā

nyahanac chāpa-muktaye

rāma-vīryaṁ śroṣyasi tvaṁ

mārkaṇḍeya-mukhāt prabho

SYNONYMS

tatra api-thereupon; rāghavaḥ-as Lord Rāmacandra; bhūtvā-manifesting; nyahanat-killed; śāpa-muktaye-for freedom from the curse; rāma-vīryam-the prowess of Lord Rāma; śroṣyasi-will hear; tvam-you; mārkaṇḍeya-mukhāt-from the lips of the sage Mārkaṇḍeya; prabho-O lord.

Nārada Muni continued: My dear King, just to relieve Jaya and Vijaya of the brāhmaṇas' curse, Lord Rāmacandra appeared in order to kill Rāvaṇa and Kumbhakarṇa. It will be better for you to hear narrations about Lord Rāmacandra's activities from Mārkaṇḍeya.

TEXT 46

tāv atra kṣatriyau jātau

mātṛ-ṣvasrātmajau tava

adhunā śāpa-nirmuktau

kṛṣṇa-cakra-hatāṁhasau

SYNONYMS

tau-the two; atra-here, in the third birth; kṣatriyau-kṣatriyas or kings; jātau-born; mātṛ-svasṛ-ātma-jau-the sons of the mother's sister; tava-your; adhunā-now; śāpa-nirmuktau-freed from the curse; kṛṣṇa-cakra-by the disc weapon of Kṛṣṇa; hata-destroyed; aṁhasau-whose sins.

In their third birth, the same Jaya and Vijaya appeared in a family of kṣatriyas as your cousins, the sons of your aunt. Because Lord Kṛṣṇa has struck them with His disc, all their sinful reactions have been destroyed, and now they are free from the curse.

In their last birth, Jaya and Vijaya did not become demons or Rākṣasas. Instead they took birth in a very exalted kṣatriya family related to Kṛṣṇa's family. They became first cousins of Lord Kṛṣṇa and were practically on an equal footing with Him. By personally killing them with His own disc, Lord Kṛṣṇa destroyed whatever sinful reactions were left in them because of the curse of the brāhmaṇas. Nārada Muni explained to Mahārāja Yudhiṣṭhira that by entering Kṛṣṇa's body, Śiśupāla reentered Vaikuṇṭhaloka as the Lord's associate. Everyone had seen this incident.

TEXT 47

vairānubandha-tīvreṇa

dhyānenācyuta-sātmatām

nītau punar hareḥ pārśvaṁ

jagmatur viṣṇu-pārṣadau

SYNONYMS

vaira-anubandha-bond of hatred; tīvreṇa-consisting of acute; dhyānena-by meditation; acyuta-sātmatām-to the effulgence of the infallible Lord; nītau-attained; punaḥ-again; hareḥ-of Hari; pārśvam-the proximity; jagmatuḥ-they reached; viṣṇu-pārṣadau-the gatekeeper associates of Viṣṇu.

These two associates of Lord Viṣṇu-Jaya and Vijaya-maintained a feeling of enmity for a very long time. Because of always thinking of Kṛṣṇa in this way, they regained the shelter of the Lord, having returned home, back to Godhead.

Whatever their position, certainly Jaya and Vijaya always thought of Kṛṣṇa. Therefore at the end of the mausala-līlā, these two associates of the Lord returned to Kṛṣṇa. There is no difference between Kṛṣṇa's body and Nārāyaṇa's body. Therefore although they visibly entered the body of Kṛṣṇa, they actually reentered Vaikuṇṭhaloka as the doorkeepers of Lord Viṣṇu. Through Lord Kṛṣṇa's body, they returned to Vaikuṇṭha, although they seemed to have attained sāyujya-mukti in Kṛṣṇa's body.

TEXT 48

śrī-yudhiṣṭhira uvāca

vidveṣo dayite putre

katham āsīn mahātmani

brūhi me bhagavan yena

prahlādasyācyutātmatā

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; vidveṣaḥ-hatred; dayite-for his own beloved; putre-son; katham-how; āsīt-there was; mahā-ātmani-the great soul, Prahlāda; brūhi-please tell; me-unto me; bhagavan-O exalted sage; yena-by which; prahlādasya-of Prahlāda Mahārāja; acyuta-to Acyuta; ātmatā-great attachment.

Mahārāja Yudhiṣṭhira inquired: O my lord, Nārada Muni, why was there such enmity between Hiraṇyakaśipu and his beloved son Prahlāda Mahārāja? How did Prahlāda Mahārāja become such a great devotee of Lord Kṛṣṇa? Kindly explain this to me.

All the devotees of Lord Kṛṣṇa are called acyutātmā because they follow in the footsteps of Prahlāda Mahārāja. Acyuta refers to the infallible Lord Viṣṇu, whose heart is always infallible. Because the devotees are attached to the infallible, they are called acyutātmā.

Thus end the Bhaktivedanta purports of the Seventh Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The Supreme Lord Is Equal to Everyone."

Chapter Two

Hiraṇyakaśipu, King of the Demons

As described in this chapter, after the annihilation of Hiraṇyākṣa, Hiraṇyākṣa's sons and his brother Hiraṇyakaśipu were very much aggrieved. Hiraṇyakaśipu reacted very sinfully by trying to diminish the religious activities of people in general. However, he instructed his nephews about a history just to diminish their aggrievement.

When the Supreme Personality of Godhead appeared as the boar and killed Hiraṇyakaśipu's brother Hiraṇyākṣa, Hiraṇyakaśipu was very much aggrieved. In anger, he accused the Supreme Personality of Godhead of being partial to His devotees and derided the Lord's appearance as Varāha to kill his brother. He began to agitate all the demons and Rākṣasas and disturb the ritualistic ceremonies of the peaceful sages and other inhabitants of earth. For want of the performance of yajña, sacrifice, the demigods began wandering unseen on earth.

After finishing the ritualistic funeral ceremonies of his brother, Hiraṇyakaśipu began speaking to his nephews, quoting from the śāstras about the truth of life. To pacify them, he spoke as follows: "My dear nephews, for heroes to die before the enemy is glorious. According to their different fruitive activities, living entities come together within this material world and are again separated by the laws of nature. We should always know, however, that the spirit soul, which is different from the body, is eternal, unadjustable, pure, all-pervading and aware of everything. When bound by the material energy, the soul takes birth in higher or lower species of life according to varying association and in this way receives various types of bodies in which to suffer or enjoy. One's affliction by the conditions of material existence is the cause of happiness and distress; there are no other causes, and one should not be aggrieved upon seeing the superficial actions of karma."

Hiraṇyakaśipu then related a historical incident concerning a King Suyajña who resided in the country named Uśīnara. When the King was killed, his queens, overwhelmed with grief, received instructions, which Hiraṇyakaśipu quoted to his nephews. Hiraṇyakaśipu related an account of a kuliṅga bird pierced by the arrow of a hunter while lamenting for his wife, who had also been shot by the same hunter. By narrating these stories, Hiraṇyakaśipu pacified his nephews and other relatives and relieved them of lamentation. Thus having been pacified, Diti and Ruṣābhānu, Hiraṇyakaśipu's mother and sister-in-law, engaged their minds in spiritual understanding.

TEXT 1

śrī-nārada uvāca

bhrātary evaṁ vinihate

hariṇā kroḍa-mūrtinā

hiraṇyakaśipū rājan

paryatapyad ruṣā śucā

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; bhrātari-when the brother (Hiraṇyākṣa); evam-thus; vinihate-was killed; hariṇā-by Hari; kroḍa-mūrtinā-in the form of the boar, Varāha; hiraṇyakaśipuḥ-Hiraṇyakaśipu; rājan-O King; paryatapyat-was afflicted; ruṣā-by anger; śucā-by grief.

Śrī Nārada Muni said: My dear King Yudhiṣṭhira, when Lord Viṣṇu, in the form of Varāha, the boar, killed Hiraṇyākṣa, Hiraṇyākṣa's brother Hiraṇyakaśipu was extremely angry and began to lament.

Yudhiṣṭhira had inquired from Nārada Muni why Hiraṇyakaśipu was so envious of his own son Prahlāda. Nārada Muni began narrating the story by explaining how Hiraṇyakaśipu had become a staunch enemy of Lord Viṣṇu.

TEXT 2

āha cedaṁ ruṣā pūrṇaḥ

sandaṣṭa-daśana-cchadaḥ

kopojjvaladbhyāṁ cakṣurbhyāṁ

nirīkṣan dhūmram ambaram

SYNONYMS

āha-said; ca-and; idam-this; ruṣā-with anger; pūrṇaḥ-full; sandaṣṭa-bitten; daśana-chadaḥ-whose lips; kopa-ujjvaladbhyām-blazing with anger; cakṣurbhyām-with eyes; nirīkṣan-looking over; dhūmram-smoky; ambaram-the sky.

Filled with rage and biting his lips, Hiraṇyakaśipu gazed at the sky with eyes that blazed in anger, making the whole sky smoky. Thus he began to speak.

As usual, the demon is envious of the Supreme Personality of Godhead and inimical toward Him. These were Hiraṇyakaśipu's external bodily features as he considered how to kill Lord Viṣṇu and devastate His kingdom, Vaikuṇṭhaloka.

TEXT 3

karāla-daṁṣṭrogra-dṛṣṭyā

duṣprekṣya-bhrukuṭī-mukhaḥ

śūlam udyamya sadasi

dānavān idam abravīt

SYNONYMS

karāla-daṁṣṭra-with terrible teeth; ugra-dṛṣṭyā-and fierce glance; duṣprekṣya-horrible to see; bhru-kuṭī-with frowning eyebrows; mukhaḥ-whose face; śūlam-trident; udyamya-raising; sadasi-in the assembly; dānavān-to the demons; idam-this; abravīt-spoke.

Exhibiting his terrible teeth, fierce glance and frowning eyebrows, terrible to see, he took up his weapon, a trident, and thus began speaking to his associates, the assembled demons.

TEXTS 4–5

bho bho dānava-daiteyā

dvimūrdhaṁs tryakṣa śambara

śatabāho hayagrīva

namuce pāka ilvala

vipracitte mama vacaḥ

puloman śakunādayaḥ

śṛṇutānantaraṁ sarve

kriyatām āśu mā ciram

SYNONYMS

bhoḥ-O; bhoḥ-O; dānava-daiteyāḥ-Dānavas and Daityas; dvi-mūrdhan-Dvimūrdha (two-headed); tri-akṣa-Tryakṣa (three-eyed); śambara-Śambara; śata-bāho-Śatabāhu (hundred-armed); hayagrīva-Hayagrīva (horse-headed); namuce-Namuci; pāka-Pāka; ilvala-Ilvala; vipracitte-Vipracitti; mama-my; vacaḥ-words; puloman-Puloma; śakuna-Śakuna; ādayaḥ-and others; śṛṇuta-just hear; anantaram-after that; sarve-all; kriyatām-let it be done; āśu-quickly; mā-do not; ciram-delay.

O Dānavas and Daityas! O Dvimūrdha, Tryakṣa, Śambara and Śatabāhu ! O Hayagrīva, Namuci, Pāka and Ilvala! O Vipracitti, Puloman, Śakuna and other demons! All of you, kindly hear me attentively and then act according to my words without delay.

TEXT 6

sapatnair ghātitaḥ kṣudrair

bhrātā me dayitaḥ suhṛt

pārṣṇi-grāheṇa hariṇā

samenāpy upadhāvanaiḥ

SYNONYMS

sapatnaiḥ-by the enemies; ghātitaḥ-killed; kṣudraiḥ-insignificant in power; bhrātā-brother; me-my; dayitaḥ-very dear; suhṛt-well-wisher; pārṣṇi-grāheṇa-attacking from the rear; hariṇā-by the Supreme Personality of Godhead; samena-equal to everyone (both the demigods and demons); api-although; upadhāvanaiḥ-by the worshipers, the demigods.

My insignificant enemies the demigods have combined to kill my very dear and obedient well-wisher, my brother Hiraṇyākṣa. Although the Supreme Lord, Viṣṇu, is always equal to both of us-namely, the demigods and the demons-this time, being devoutly worshiped by the demigods, He has taken their side and helped them kill Hiraṇyākṣa.

As stated in Bhagavad-gītā (9.29), samo 'haṁ sarva-bhūteṣu: the Lord is equal to all living entities. Since the demigods and demons are both living entities, how is it possible that the Lord was partial to one class of living beings and opposed to another? Actually it is not possible for the Lord to be partial. Nonetheless, since the demigods, the devotees, always strictly follow the Supreme Lord's orders, because of sincerity they are victorious over the demons, who know that the Supreme Lord is Viṣṇu but do not follow His instructions. Because of constantly remembering the Supreme Personality of Godhead, Viṣṇu, the demons generally attain sāyujya-mukti after death. The demon Hiraṇyakaśipu accused the Lord of being partial because the demigods worshiped Him, but in fact the Lord, like the government, is not partial at all. The government is not partial to any citizen, but if a citizen is law-abiding he receives abundant opportunities from the state laws to live peacefully and fulfill his real interests.

TEXTS 7–8

tasya tyakta-svabhāvasya

ghṛṇer māyā-vanaukasaḥ

bhajantaṁ bhajamānasya

bālasyevāsthirātmanaḥ

mac-chūla-bhinna-grīvasya

bhūriṇā rudhireṇa vai

asṛk-priyaṁ tarpayiṣye

bhrātaraṁ me gata-vyathaḥ

SYNONYMS

tasya-of Him (the Supreme Personality of Godhead); tyakta-svabhāvasya-who has given up His natural position (of being equal to everyone); ghṛṇeḥ-most abominable; māyā-under the influence of the illusory energy; vana-okasaḥ-behaving exactly like an animal in the jungle; bhajantam-unto the devotee engaged in devotional service; bhajamānasya-being worshiped; bālasya-a child; iva-like; asthira-ātmanaḥ-who is always restless and changing; mat-my; śūla-by the trident; bhinna-separated; grīvasya-whose neck; bhūriṇā-profuse; rudhireṇa-by blood; vai-indeed; asṛk-priyam-who was fond of blood; tarpayiṣye-I shall please; bhrātaram-brother; me-my; gata-vyathaḥ-becoming peaceful myself.

The Supreme Personality of Godhead has given up His natural tendency of equality toward the demons and demigods. Although He is the Supreme Person, now, influenced by māyā, He has assumed the form of a boar to please His devotees, the demigods, just as a restless child leans toward someone. I shall therefore sever Lord Viṣṇu's head from His trunk by my trident, and with the profuse blood from His body I shall please my brother Hiraṇyākṣa, who was so fond of sucking blood. Thus shall I too be peaceful.

The defect of the demoniac mentality is expressed in this verse very clearly. Hiraṇyakaśipu thought that Viṣṇu also becomes partial, like a child whose mind is not steady or resolute. The Lord can change His mind at any time, Hiraṇyakaśipu thought, and therefore His words and activities are like those of children. Actually, because the demons are ordinary human beings, their minds change, and being materially conditioned, they think that the Supreme Personality of Godhead is conditioned also. As the Lord says in Bhagavad-gītā (9.11), avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: "Fools deride Me when I descend in a human form."

Demons always think that Viṣṇu can be killed. Therefore, being absorbed in thoughts of Viṣṇu's form to kill Him, at least they have the opportunity to think of Viṣṇu unfavorably. Although they are not devotees, their thinking of Viṣṇu is effective, and thus they generally attain sāyujya-mukti. Because the demons consider the Supreme Lord an ordinary living being, they think that they can kill Lord Viṣṇu as one might kill an ordinary person. Another fact disclosed herein is that demons are very much fond of sucking blood. Indeed, all of them are meat-eaters and bloodsuckers.

Hiraṇyakaśipu accused the Supreme Lord of having a restless mind like that of a small child who can be induced to do anything if simply offered some cakes and lāḍḍus. Indirectly, this indicates the true position of the Supreme Personality of Godhead, who says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." The Lord accepts the offerings of devotees because of their transcendental love. Because they are in love with the Supreme Lord, they do not eat anything without offering it first to the Lord. The Lord does not hanker for a small leaf or flower; He has enough to eat. Indeed, He is feeding all living entities. Nonetheless, because He is very merciful and is bhakta-vatsala, very favorable to the devotees, He certainly eats whatever they offer Him with love and devotion. This quality should not be misjudged to be childish. The highest quality of the Supreme Lord is that He is bhakta-vatsala; in other words, He is always extremely pleased with His devotees. As for the word māyā, when used in reference to the dealings of the Supreme Personality of Godhead and His devotees, this word means "affection." The actions of the Lord to favor His devotees are not disqualifications but signs of His natural affection.

As for rudhira, or the blood of Lord Viṣṇu, since there is no possibility of severing Lord Viṣṇu's head from His body, there is no question of blood. But the garland that decorates Viṣṇu's body is as red as blood. When the demons achieve sāyujya-mukti and leave behind their sinful activities, they are blessed by Viṣṇu's garland, which is red like blood. After attaining sāyujya-mukti, the demons are sometimes promoted to the Vaikuṇṭha world, where they receive the reward of the Lord's garland prasāda.

TEXT 9

tasmin kūṭe 'hite naṣṭe

kṛtta-mūle vanas-patau

viṭapā iva śuṣyanti

viṣṇu-prāṇā divaukasaḥ

SYNONYMS

tasmin-when He; kūṭe-the most deceitful; ahite-enemy; naṣṭe-is finished; kṛtta-mūle-having its roots cut off; vanas-patau-a tree; viṭapāḥ-the branches and leaves; iva-like; śuṣyanti-dry up; viṣṇu-prāṇāḥ-whose life is Lord Viṣṇu; diva-okasaḥ-the demigods.

When the root of a tree is cut and the tree falls down, its branches and twigs automatically dry up. Similarly, when I have killed this diplomatic Viṣṇu, the demigods, for whom Lord Viṣṇu is the life and soul, will lose the source of their life and wither away.

The difference between the demigods and the demons is here explained. The demigods always follow the instructions of the Supreme Personality of Godhead, whereas the demons simply plan to disturb or kill Him. Nevertheless, sometimes the demons very much appreciate the full dependence of the demigods upon the mercy of the Lord. This is indirect glorification of the demigods by the demons.

TEXT 10

tāvad yāta bhuvaṁ yūyaṁ

brahma-kṣatra-samedhitām

sūdayadhvaṁ tapo-yajña-

svādhyāya-vrata-dāninaḥ

SYNONYMS

tāvat-as long as (I am engaged in the matter of killing Viṣṇu); yāta-go; bhuvam-to the planet earth; yūyam-all of you; brahma-kṣatra-of the brāhmaṇas and kṣatriyas; samedhitām-made prosperous by the activities (brahminical culture and Vedic government); sūdayadhvam-just destroy; tapaḥ-the performers of austerities; yajña-sacrifices; svādhyāya-study of Vedic knowledge; vrata-the regulative vows; dāninaḥ-and those giving charity.

While I am engaged in the business of killing Lord Viṣṇu, go down to the planet earth, which is flourishing due to brahminical culture and a kṣatriya government. These people engage in austerity, sacrifice, Vedic study, regulative vows, and charity. Destroy all the people thus engaged!

Hiraṇyakaśipu's main purpose was to disturb the demigods. He planned first to kill Lord Viṣṇu so that with Lord Viṣṇu's death the demigods would automatically weaken and die. Another of his plans was to disturb the residents of the planet earth. The peace and prosperity of the residents of earth, and all the other planets, were maintained by the brāhmaṇas and kṣatriyas. The Lord says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." On all the planets there are different types of residents, but the Lord recommends, referring especially to the planet earth, which is inhabited by human beings, that society be divided into four varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra. Before the advent of Lord Kṛṣṇa on this earth, it is understood that the earth was managed by the brāhmaṇas and kṣatriyas. The duty of the brāhmaṇas is to cultivate śamaḥ (peacefulness), damaḥ (self-control), titikṣā (tolerance), satyam (truthfulness), śaucam (cleanliness) and ārjavam (simplicity), and then to advise the kṣatriya kings how to rule the country or planet. Following the instructions of the brāhmaṇas, the kṣatriyas should engage the populace in austerity, sacrifices, Vedic study and adherence to the rules and regulations established by Vedic principles. They should also arrange for charity to be given to the brāhmaṇas, sannyāsīs and temples. This is the godly arrangement of brahminical culture.

People are inclined to offer yajña because unless sacrifices are offered there will be insufficient rain (yajñād bhavati parjanyaḥ [Bg. 3.14]), which will hamper agricultural activities (parjanyād anna-sambhavaḥ). By introducing brahminical culture, therefore, a kṣatriya government should engage people in performing yajña, studying the Vedas and giving charity. Thus the people will receive their necessities for life very easily, and there will be no disturbances in society. In this regard, Lord Kṛṣṇa says in Bhagavad-gītā (3.12):

iṣṭān bhogān hi vo devā
dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo
yo bhuṅkte stena eva saḥ

"In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief."

The demigods are authorized supplying agents who act on behalf of the Supreme Personality of Godhead, Viṣṇu. Therefore, they must be satisfied by the performance of prescribed yajñas. In the Vedas, there are different kinds of yajñas prescribed for different kinds of demigods, but all are ultimately offered to the Supreme Personality of Godhead. For one who cannot understand what the Personality of Godhead is, sacrifice to the demigods is recommended. According to the different material qualities of the persons concerned, different types of yajñas are recommended in the Vedas. Worship of different demigods is also on the same basis-namely, according to different qualities. For example, the meat-eaters are recommended to worship the goddess Kālī, the ghastly form of material nature, and before the goddess the sacrifice of animals is recommended. But for those in the mode of goodness, the transcendental worship of Viṣṇu is recommended. Ultimately, all yajñas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajñas, known as pañca-mahāyajña, are necessary.

One should know, however, that all the necessities of life that human society requires are supplied by the demigod agents of the Lord. No one can manufacture anything. Consider, for example, all the eatables of human society. These eatables include grains, fruits, vegetables, milk and sugar for persons in the mode of goodness, and also eatables for the nonvegetarians, such as meats, none of which can be manufactured by men. Then again, take for example, heat, light, water and air, which are also necessities of life-none of them can be manufactured by human society. Without the Supreme Lord, there can be no profuse sunlight, moonlight, rainfall or breeze, without which no one can live. Obviously, our life is dependent on supplies from the Lord. Even for our manufacturing enterprises, we require so many raw materials like metal, sulphur, mercury, manganese and so many essentials-all of which are supplied by the agents of the Lord, with the purpose that we should make proper use of them to keep ourselves fit and healthy for the purpose of self-realization, leading to the ultimate goal of life, namely, liberation from the material struggle for existence. This aim of life is attained by performance of yajñas. If we forget the purpose of human life and simply take supplies from the agents of the Lord for sense gratification and become more and more entangled in material existence, which is not the purpose of creation, certainly we become thieves, and therefore we are punished by the laws of material nature. A society of thieves can never be happy, for they have no aim in life. The gross materialist thieves have no ultimate goal of life. They are simply directed to sense gratification; nor do they have knowledge of how to perform yajñas. Lord Caitanya, however, inaugurated the easiest performance of yajña, namely the saṅkīrtana-yajña, which can be performed by anyone in the world who accepts the principles of Kṛṣṇa consciousness.

Hiraṇyakaśipu planned to kill the inhabitants of earth so that yajña would stop and the demigods, being disturbed, would die automatically when Lord Viṣṇu, the yajñeśvara, was killed. These were the demoniac plans of Hiraṇyakaśipu, who was expert in such activities.

TEXT 11

viṣṇur dvija-kriyā-mūlo

yajño dharmamayaḥ pumān

devarṣi-pitṛ-bhūtānāṁ

dharmasya ca parāyaṇam

SYNONYMS

viṣṇuḥ-Lord Viṣṇu, the Supreme Personality of Godhead; dvija-of the brāhmaṇas and kṣatriyas; kriyā-mūlaḥ-whose root is the performance of yajña and the ritualistic ceremonies mentioned in the Vedas; yajñaḥ-personified yajña (Lord Viṣṇu, who is known as the yajña-puruṣa); dharma-mayaḥ-full of religious principles; pumān-the Supreme Person; deva-ṛṣi-of the demigods and great ṛṣis like Vyāsadeva and Nārada; pitṛ-of the forefathers; bhūtānām-and of all other living entities; dharmasya-of the religious principles; ca-also; parāyaṇam-the shelter.

The basic principle of brahminical culture is to satisfy Lord Viṣṇu, the personification of sacrificial and ritualistic ceremonies. Lord Viṣṇu is the personified reservoir of all religious principles, and He is the shelter of all the demigods, the great pitās, and the people in general. When the brāhmaṇas are killed, no one will exist to encourage the kṣatriyas to perform yajñas, and thus the demigods, not being appeased by yajña, will automatically die.

Since Viṣṇu is the central point of brahminical culture, Hiraṇyakaśipu's plan was to kill Viṣṇu, for if Viṣṇu were killed, naturally the brahminical culture would also be lost. With brahminical culture lost, yajña would no longer be performed, and for want of yajña the regular distribution of rainfall would cease (yajñād bhavati parjanyaḥ [Bg. 3.14]). Thus there would be disturbances all over the world, and naturally the demigods would be defeated. From this verse we get a clear indication of how human society is disturbed when the Vedic Āryan civilization is killed and the Vedic ritualistic ceremonies performed by the brāhmaṇas are stopped. Kalau śūdra-sambhavaḥ: because the population of the modern world consists mostly of śūdras, the brahminical culture is now lost and is extremely difficult to reestablish in a proper way. Therefore Lord Caitanya has recommended the chanting of the holy name of the Lord, which will revive brahminical culture very easily.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

Because of the increment in demoniac population, people have lost brahminical culture. Nor is there a kṣatriya government. Instead, the government is a democracy in which any śūdra can be voted into taking up the governmental reigns and capture the power to rule. Because of the poisonous effects of Kali-yuga, the śāstra (Bhāg. 12.2.13) says, dasyu-prāyeṣu rājasu: the government will adopt the policies of dasyus, or plunderers. Thus there will be no instructions from the brāhmaṇas, and even if there are brahminical instructions, there will be no kṣatriya rulers who can follow them. Aside from Satya-yuga, even formerly, in the days when demons were flourishing, Hiraṇyakaśipu planned to destroy the brahminical culture and the kṣatriya government and thus create chaos all over the world. Although in Satya-yuga this plan was very difficult to execute, in Kali-yuga, which is full of śūdras and demons, the brahminical culture is lost and can be revived only by the chanting of the mahā-mantra. Therefore the Kṛṣṇa consciousness movement, or the Hare Kṛṣṇa movement, has been inaugurated to revive brahminical culture very easily so that people may become happy and peaceful in this life and prepare for elevation in the next. In this regard, Śrīla Madhvācārya quotes this verse from the Brahmāṇḍa Purāṇa:

vipra-yajñādi-mūlaṁ tu
harir ity āsuraṁ matam
harir eva hi sarvasya
mūlaṁ samyaṅ mato nṛpa

"O King, the demons think that Hari, Lord Viṣṇu, exists because of the brāhmaṇas and yajña, but factually Hari is the cause of everything including the brāhmaṇas and yajña." Therefore, through the popularizing of hari-kīrtana, or the saṅkīrtana movement, the brahminical culture and kṣatriya government will automatically come back, and people will be extremely happy.

TEXT 12

yatra yatra dvijā gāvo

vedā varṇāśrama-kriyāḥ

taṁ taṁ janapadaṁ yāta

sandīpayata vṛścata

SYNONYMS

yatra yatra-wherever; dvijāḥ-the brāhmaṇas; gāvaḥ-the protected cows; vedāḥ-the Vedic culture; varṇa-āśrama-of the Āryan civilization of four varṇas and four āśramas; kriyāḥ-the activities; tam tam-that; jana-padam-to the city or town; yāta-go; sandīpayata-set fire; vṛścata-cut down (all the trees).

Immediately go wherever there is good protection for the cows and brāhmaṇas and wherever the Vedas are studied in terms of the varṇāśrama principles. Set fire to those places and cut from the roots the trees there, which are the source of life.

The picture of a proper human civilization is indirectly described here. In a perfect human civilization there must be a class of men fully trained as perfect brāhmaṇas. Similarly, there must be kṣatriyas to rule the country very nicely according to the injunctions of the śāstras, and there must be vaiśyas who can protect the cows. The word gāvaḥ indicates that cows should be given protection. Because the Vedic civilization is lost, cows are not protected, but instead indiscriminately killed in slaughterhouses. Such are the acts of demons. Therefore this is a demoniac civilization. The varṇāśrama-dharma mentioned here is essential for human civilization. Unless there is a brāhmaṇa to guide, a kṣatriya to rule perfectly, and a perfect vaiśya to produce food and protect the cows, how will people live peacefully? It is impossible.

Another point is that trees also should be given protection. During its lifetime, a tree should not be cut for industrial enterprises. In Kali-yuga, trees are indiscriminately and unnecessarily cut for industry, in particular for paper mills that manufacture a profuse quantity of paper for the publication of demoniac propaganda, nonsensical literature, huge quantities of newspapers and many other paper products. This is a sign of a demoniac civilization. The cutting of trees is prohibited unless necessary for the service of Lord Viṣṇu. Yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ: [Bg. 3.9]) "work done as a sacrifice for Lord Viṣṇu must be performed, otherwise work binds one to this material world." But if the paper mills stop producing paper, one may argue, how can our ISKCON literature be published? The answer is that the paper mills should manufacture paper only for the publication of ISKCON literature because ISKCON literature is published for the service of Lord Viṣṇu. This literature clarifies our relationship with Lord Viṣṇu, and therefore the publication of ISKCON literature is the performance of yajña. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). Yajña must be performed, as indicated by the superior authorities. The cutting of trees simply to manufacture paper for the publication of unwanted literature is the greatest sinful act.

TEXT 13

iti te bhartṛ-nirdeśam

ādāya śirasādṛtāḥ

tathā prajānāṁ kadanaṁ

vidadhuḥ kadana-priyāḥ

SYNONYMS

iti-thus; te-they; bhartṛ-of the master; nirdeśam-the direction; ādāya-receiving; śirasā-with their heads; ādṛtāḥ-respecting; tathā-so also; prajānām-of all the citizens; kadanam-persecution; vidadhuḥ-executed; kadana-priyāḥ-who are expert in persecuting others.

Thus the demons, being fond of disastrous activities, took Hiraṇyakaśipu's instructions on their heads with great respect and offered him obeisances. According to his directions, they engaged in envious activities directed against all living beings.

The followers of demoniac principles, as described here, are thoroughly envious of the general populace. In the present day, scientific advancement exemplifies such envy. The discovery of nuclear energy has been disastrous to people in general because demons all over the world are manufacturing nuclear weapons. The word kadana-priyāḥ is very significant in this regard. The demoniac persons who want to kill the Vedic culture are extremely envious of the feeble citizens, and they act in such a way that ultimately their discoveries will be inauspicious for everyone (jagato 'hitāḥ). The Sixteenth Chapter of Bhagavad-gītā fully explains how the demons engage in sinful activities for the destruction of the populace.

TEXT 14

pura-grāma-vrajodyāna-

kṣetrārāmāśramākarān

kheṭa-kharvaṭa-ghoṣāṁś ca

dadahuḥ pattanāni ca

SYNONYMS

pura-cities and towns; grāma-villages; vraja-pasturing grounds; udyāna-gardens; kṣetra-agricultural fields; ārāma-natural forests; āśrama-hermitages of saintly persons; ākarān-and mines (that produce valuable metals to maintain brahminical culture); kheṭa-farm villages; kharvaṭa-mountain villages; ghoṣān-the little villages of cowherds; ca-and; dadahuḥ-they burned; pattanāni-the capitals; ca-also.

The demons set fire to the cities, villages, pasturing grounds, cowpens, gardens, agricultural fields and natural forests. They burned the hermitages of the saintly persons, the important mines that produced valuable metals, the residential quarters of the agriculturalists, the mountain villages, and the villages of the cow protectors, the cowherd men. They also burned the government capitals.

The word udyāna refers to places where trees are especially grown to produce fruits and flowers, which are most important for human civilization. Kṛṣṇa says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Fruits and flowers are very much pleasing to the Lord. If one wants to please the Supreme Personality of Godhead, he can simply offer fruits and flowers, and the Lord will be pleased to accept them. Our only duty is to please the Supreme Godhead (saṁsiddhir hari-toṣaṇam [SB 1.2.13]). Whatever we do and whatever our occupation, our main purpose should be to please the Supreme Lord. All the paraphernalia mentioned in this verse is especially meant for the satisfaction of the Lord, not the satisfaction of one's senses. The government-indeed, the entire society-should be structured in such a way that everyone can be trained to satisfy the Supreme Personality of Godhead. But unfortunately, especially in this age, na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] people do not know that the highest goal of human life is to please Lord Viṣṇu. On the contrary, like demons, they simply plan to kill Viṣṇu and be happy by sense gratification.

TEXT 15

kecit khanitrair bibhiduḥ

setu-prākāra-gopurān

ājīvyāṁś cicchidur vṛkṣān

kecit paraśu-pāṇayaḥ

prādahañ śaraṇāny eke

prajānāṁ jvalitolmukaiḥ

SYNONYMS

kecit-some of the demons; khanitraiḥ-with digging instruments; bibhiduḥ-broke to pieces; setu-bridges; prākāra-protective walls; gopurān-city gates; ājīvyān-the source of livelihood; cicchiduḥ-cut down; vṛkṣān-trees; kecit-some; paraśu-pāṇayaḥ-taking axes in hand; prādahan-burned down; śaraṇāni-the dwellings; eke-other demons; prajānām-of the citizens; jvalita-blazing; ulmukaiḥ-with firebrands.

Some of the demons took digging instruments and broke down the bridges, the protective walls and the gates [gopuras] of the cities. Some took axes and began cutting the important trees that produced mango, jackfruit and other sources of food. Some of the demons took firebrands and set fire to the residential quarters of the citizens.

The cutting of trees is generally prohibited. In particular, trees that produce nice fruit for the maintenance of human society should not be cut. In different countries there are different types of fruit trees. In India the mango and jackfruit trees are prominent, and in other places there are mango trees, jackfruit trees, coconut trees and berry trees. Any tree that produces nice fruit for the maintenance of the people should not be cut at all. This is a śāstric injunction.

TEXT 16

evaṁ viprakṛte loke

daityendrānucarair muhuḥ

divaṁ devāḥ parityajya

bhuvi cerur alakṣitāḥ

SYNONYMS

evam-thus; viprakṛte-being disturbed; loke-when all the people; daitya-indra-anucaraiḥ-by the followers of Hiraṇyakaśipu, the King of the Daityas; muhuḥ-again and again; divam-the heavenly planets; devāḥ-the demigods; parityajya-giving up; bhuvi-on the planet earth; ceruḥ-wandered (to see the extent of the disturbances); alakṣitāḥ-unseen by the demons.

Thus disturbed again and again by the unnatural occurrences caused by the followers of Hiraṇyakaśipu, all the people had to cease the activities of Vedic culture. Not receiving the results of yajña, the demigods also became disturbed. They left their residential quarters in the heavenly planets and, unobserved by the demons, began wandering on the planet earth to see the disasters.

As stated in Bhagavad-gītā, the performance of yajña brings reciprocal good fortune for both the human beings and the demigods. When the performances of yajña were stopped by the disturbances of the demons, the demigods were naturally bereft of the results of yajña and hampered in executing their respective duties. Therefore they came down to the planet earth to see how people had become disturbed and to consider what to do.

TEXT 17

hiraṇyakaśipur bhrātuḥ

samparetasya duḥkhitaḥ

kṛtvā kaṭodakādīni

bhrātṛ-putrān asāntvayat

SYNONYMS

hiraṇyakaśipuḥ-Hiraṇyakaśipu; bhrātuḥ-of the brother; samparetasya-deceased; duḥkhitaḥ-being very much distressed; kṛtvā-performing; kaṭodaka-ādīni-ceremonies observed after a death; bhrātṛ-putrān-the sons of his brother; asāntvayat-pacified.

After performing the ritualistic observances for the death of his brother, Hiraṇyakaśipu, being extremely unhappy, tried to pacify his nephews.

TEXTS 18–19

śakuniṁ śambaraṁ dhṛṣṭiṁ

bhūtasantāpanaṁ vṛkam

kālanābhaṁ mahānābhaṁ

hariśmaśrum athotkacam

tan-mātaraṁ ruṣābhānuṁ

ditiṁ ca jananīṁ girā

ślakṣṇayā deśa-kāla-jña

idam āha janeśvara

SYNONYMS

śakunim-Śakuni; śambaram-Śambara; dhṛṣṭim-Dhṛṣṭi; bhūtasantāpanam-Bhūtasantāpana; vṛkam-Vṛka; kālanābham-Kālanābha; mahānābham-Mahānābha; hariśmaśrum-Hariśmaśru; atha-as well as; utkacam-Utkaca; tat-mātaram-their mother; ruṣābhānum-Ruṣābhānu; ditim-Diti; ca-and; jananīm-his own mother; girā-by words; ślakṣṇayā-very sweet; deśa-kāla-jñaḥ-who was expert in understanding the time and situation; idam-this; āha-said; jana-īśvara-O King.

O King, Hiraṇyakaśipu was extremely angry, but since he was a great politician, he knew how to act according to the time and situation. With sweet words he began pacifying his nephews, whose names were Śakuni, Śambara, Dhṛṣṭi, Bhūtasantāpana, Vṛka, Kālanābha, Mahānābha, Hariśmaśru and Utkaca. He also consoled their mother, his sister-in-law, Ruṣābhānu, as well as his own mother, Diti. He spoke to them all as follows.

TEXT 20

śrī-hiraṇyakaśipur uvāca

ambāmba he vadhūḥ putrā

vīraṁ mārhatha śocitum

ripor abhimukhe ślāghyaḥ

śūrāṇāṁ vadha īpsitaḥ

SYNONYMS

śrī-hiraṇyakaśipuḥ uvāca-Hiraṇyakaśipu said; amba amba-my mother, my mother; he-O; vadhūḥ-my sister-in-law; putrāḥ-O sons of my brother; vīram-the hero; mā-not; arhatha-you deserve; śocitum-to lament about; ripoḥ-of the enemy; abhimukhe-in front; ślāghyaḥ-glorious; śūrāṇām-of those who are actually great; vadhaḥ-killing; īpsitaḥ-desired.

Hiraṇyakaśipu said: My dear mother, sister-in-law and nephews, you should not lament for the death of the great hero, for a hero's death in front of his enemy is glorious and desirable.

TEXT 21

bhūtānām iha saṁvāsaḥ

prapāyām iva suvrate

daivenaikatra nītānām

unnītānāṁ sva-karmabhiḥ

SYNONYMS

bhūtānām-of all living entities; iha-in this material world; saṁvāsaḥ-the living together; prapāyām-in a place for drinking cold water; iva-like; su-vrate-O my gentle mother; daivena-by the superior arrangement; ekatra-in one place; nītānām-of those brought; unnītānām-of those led apart; sva-karmabhiḥ-by their own reactions.

My dear mother, in a restaurant or place for drinking cold water, many travelers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered soul, under the influence of the three modes of material nature, thinks himself the doer of activities, which are in actuality carried out by nature." (Bg. 3.27) All living entities act exactly according to the directions of prakṛti, material nature, because in the material world we are fully under a higher control. All the living entities in this material world have come here only because they wanted to be equal to Kṛṣṇa in enjoyment and have thus been sent here to be conditioned by material nature in different degrees. In the material world a so-called family is a combination of several persons in one home to fulfill the terms of their imprisonment. As criminal prisoners scatter as soon as their terms are over and they are released, all of us who have temporarily assembled as family members will continue to our respective destinations. Another example given is that family members are like straws carried together by the waves of a river. Sometimes such straws mix together in whirlpools, and later, dispersed again by the same waves, they float alone in the water.

Although Hiraṇyakaśipu was a demon, he had Vedic knowledge and understanding. Thus the advice given to his family members-his sister-in-law, mother and nephews-was quite sound. The demons are considered highly elevated in knowledge, but because they do not use their good intelligence for the service of the Lord, they are called demons. The demigods, however, act very intelligently to satisfy the Supreme Personality of Godhead. This is confirmed in Śrīmad-Bhāgavatam (1.2.13) as follows:

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and orders of life, is to please the Lord Hari." To become a demigod or to become godly, whatever one's occupation, one must satisfy the Supreme Personality of Godhead.

TEXT 22

nitya ātmāvyayaḥ śuddhaḥ

sarvagaḥ sarva-vit paraḥ

dhatte 'sāv ātmano liṅgaṁ

māyayā visṛjan guṇān

SYNONYMS

nityaḥ-eternal; ātmā-spirit soul; avyayaḥ-inexhaustible; śuddhaḥ-with no material tinge; sarva-gaḥ-qualified to go anywhere in the material or spiritual worlds; sarva-vit-full of knowledge; paraḥ-transcendental to material conditions; dhatte-accepts; asau-that ātmā, or living being; ātmanaḥ-of the self; liṅgam-a body; māyayā-by the material energy; visṛjan-creating; guṇān-various material qualities.

The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds. He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.

Hiraṇyakaśipu very intelligently described the position of the soul. The soul is never the body, but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof. This is also described by Kṛṣṇa in Bhagavad-gītā (13.22). Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu: the living entity is born in different families or species of life because of being infected by the modes of material nature. When conditioned by material nature, the living entity must accept a certain type of body, which is offered by nature under the direction of the Supreme Lord.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The body is just like a machine, and according to the living entity's karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.

TEXT 23

yathāmbhasā pracalatā

taravo 'pi calā iva

cakṣuṣā bhrāmyamāṇena

dṛśyate calatīva bhūḥ

SYNONYMS

yathā-just as; ambhasā-by water; pracalatā-moving; taravaḥ-the trees (on the bank of the river); api-also; calāḥ-moving; iva-as if; cakṣuṣā-by the eye; bhrāmyamāṇena-moving; dṛśyate-is seen; calatī-moving; iva-as if; bhūḥ-the ground.

Because of the movements of the water, the trees on the bank of a river, when reflected on the water, seem to move. Similarly, when the eyes move because of some mental derangement, the land appears to move also.

Sometimes, because of mental derangement, the land appears to be moving. A drunkard, for example, or a person with heart disease, sometimes feels that the land is moving. Similarly, the reflections of trees in a flowing river also appear to move. These are the actions of māyā. Actually the living entity does not move (sthāṇur acalo 'yam). The living entity does not take birth or accept death, but because of the transient subtle and gross bodies, the living entity appears to move from one place to another or be dead and gone forever. As the great Bengali Vaiṣṇava poet, Jagadānanda Paṇḍita, has said:

piśācī pāile yena mati-cchanna haya
māyā-grasta jīvera haya se bhāva udaya

According to this statement from the Prema-vivarta, when a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. One should therefore understand the fixed position of the spirit soul and how he is carried away by the waves of material nature to different bodies and different situations under lamentation and hankering. One achieves the success of life when he understands the constitutional position of his self and is undisturbed by the conditions created by material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]).

TEXT 24

evaṁ guṇair bhrāmyamāṇe

manasy avikalaḥ pumān

yāti tat-sāmyatāṁ bhadre

hy aliṅgo liṅgavān iva

SYNONYMS

evam-in this way; guṇaiḥ-by the modes of material nature; bhrāmyamāṇe-when shaken; manasi-the mind; avikalaḥ-changeless; pumān-the living entity; yāti-approaches; tat-sāmyatām-the same condition of agitation as the mind; bhadre-O my gentle mother; hi-indeed; aliṅgaḥ-without a subtle or gross body; liṅga-vān-possessing a material body; iva-as if.

In the same way, O my gentle mother, when the mind is agitated by the movements of the modes of material nature, the living entity, although freed from all the different phases of the subtle and gross bodies, thinks that he has changed from one condition to another.

As stated in Śrīmad-Bhāgavatam (10.84.13):

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ

"A human being who identifies the body made of three elements as the self, who considers the by-products of the body to be his kinsmen, who considers the land of his birth worshipable, and who goes to a place of pilgrimage simply to bathe rather than to meet men of transcendental knowledge there, is to be considered like a cow or an ass." Although Hiraṇyakaśipu was a great demon, he was not as foolish as the population of the modern world. Hiraṇyakaśipu had clear knowledge of the spirit soul and the subtle and gross bodies, but now we are so degraded that everyone, including the exalted scientists, philosophers and other leaders, is under the bodily conception of life, which is condemned in the śāstras. Sa eva go-kharaḥ: [SB 10.84.13] such persons are nothing but cows and asses.

Hiraṇyakaśipu advised his family members that although the gross body of his brother Hiraṇyākṣa was dead and they were aggrieved because of this, they should not lament for the great soul of Hiraṇyākṣa, who had already attained his next destination. Ātmā, the spirit soul, is always unchanged (avikalaḥ pumān). We are spirit souls, but when carried away by mental activities (manodharma), we suffer from so-called material conditions of life. This generally happens to nondevotees. Harāv abhaktasya kuto mahad-guṇāḥ: nondevotees may possess exalted material qualities, but because they are foolish they have no good qualifications. The designations of the conditioned soul in the material world are decorations of the dead body. The conditioned soul has no information of the spirit and its exalted existence beyond the effects of the material condition.

TEXTS 25–26

eṣa ātma-viparyāso

hy aliṅge liṅga-bhāvanā

eṣa priyāpriyair yogo

viyogaḥ karma-saṁsṛtiḥ

sambhavaś ca vināśaś ca

śokaś ca vividhaḥ smṛtaḥ

avivekaś ca cintā ca

vivekāsmṛtir eva ca

SYNONYMS

eṣaḥ-this; ātma-viparyāsaḥ-bewilderment of the living being; hi-indeed; aliṅge-in that which does not possess a material body; liṅga-bhāvanā-accepting the material body to be the self; eṣaḥ-this; priya-with those who are very dear; apriyaiḥ-and with those who are not dear (enemies, those not in the family, etc.); yogaḥ-connection; viyogaḥ-separation; karma-the fruits of action; saṁsṛtiḥ-the material condition of life; sambhavaḥ-accepting birth; ca-and; vināśaḥ-accepting death; ca-and; śokaḥ-lamentation; ca-and; vividhaḥ-varieties; smṛtaḥ-mentioned in scripture; avivekaḥ-lack of discrimination; ca-and; cintā-anxiety; ca-also; viveka-of proper discrimination; asmṛtiḥ-forgetfulness; eva-indeed; ca-also.

In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world. The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called saṁsāra. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life.

TEXT 27

atrāpy udāharantīmam

itihāsaṁ purātanam

yamasya preta-bandhūnāṁ

saṁvādaṁ taṁ nibodhata

SYNONYMS

atra-in this connection; api-indeed; udāharanti-they cite; imam-this; itihāsam-history; purātanam-very old; yamasya-of Yamarāja, the superintendent of death, who gives judgment after death; preta-bandhūnām-of the friends of a dead man; saṁvādam-discussion; tam-that; nibodhata-try to understand.

In this regard, an example is given from an old history. This involves a discourse between Yamarāja and the friends of a dead person. Please hear it attentively.

The words itihāsaṁ purātanam mean "an old history." The Purāṇas are not chronologically recorded, but the incidents mentioned in the Purāṇas are actual histories of bygone ages. Śrīmad-Bhāgavatam is the Mahā-Purāṇa, the essence of all the Purāṇas. The Māyāvādī scholars do not accept the Purāṇas, but Śrīla Madhvācārya and all other authorities accept them as the authoritative histories of the world.

TEXT 28

uśīnareṣv abhūd rājā

suyajña iti viśrutaḥ

sapatnair nihato yuddhe

jñātayas tam upāsata

SYNONYMS

uśīnareṣu-in the state known as Uśīnara; abhūt-there was; rājā-a king; suyajñaḥ-Suyajña; iti-thus; viśrutaḥ-celebrated; sapatnaiḥ-by enemies; nihataḥ-killed; yuddhe-in war; jñātayaḥ-the kinsmen; tam-him; upāsata-sat around.

In the state known as Uśīnara there was a celebrated King named Suyajña. When the King was killed in battle by his enemies, his kinsmen sat down around the dead body and began to lament the death of their friend.

TEXTS 29–31

viśīrṇa-ratna-kavacaṁ

vibhraṣṭābharaṇa-srajam

śara-nirbhinna-hṛdayaṁ

śayānam asṛg-āvilam

prakīrṇa-keśaṁ dhvastākṣaṁ

rabhasā daṣṭa-dacchadam

rajaḥ-kuṇṭha-mukhāmbhojaṁ

chinnāyudha-bhujaṁ mṛdhe

uśīnarendraṁ vidhinā tathā kṛtaṁ

patiṁ mahiṣyaḥ prasamīkṣya duḥkhitāḥ

hatāḥ sma nātheti karair uro bhṛśaṁ

ghnantyo muhus tat-padayor upāpatan

SYNONYMS

viśīrṇa-scattered here and there; ratna-made of jewels; kavacam-protective armor; vibhraṣṭa-fallen off; ābharaṇa-ornaments; srajam-garlands; śara-nirbhinna-pierced by arrows; hṛdayam-the heart; śayānam-lying down; asṛk-āvilam-smeared with blood; prakīrṇa-keśam-his hair loosened and scattered; dhvasta-akṣam-his eyes obscured; rabhasā-with anger; daṣṭa-bitten; dacchadam-his lips; rajaḥ-kuṇṭha-covered with dust; mukha-ambhojam-his face, which had formerly resembled a lotus flower; chinna-cut off; āyudha-bhujam-his arms and weapons; mṛdhe-on the battlefield; uśīnara-indram-the master of the state of Uśīnara; vidhinā-by providence; tathā-thus; kṛtam-forced into this position; patim-the husband; mahiṣyaḥ-the queens; prasamīkṣya-seeing; duḥkhitāḥ-very much aggrieved; hatāḥ-killed; sma-certainly; nātha-O husband; iti-thus; karaiḥ-with the hands; uraḥ-the breast; bhṛśam-constantly; ghnantyaḥ-pounding; muhuḥ-again and again; tat-padayoḥ-at the feet of the King; upāpatan-fell down.

His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Uśīnara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.

As stated here, rabhasā daṣṭa-dacchadam: the dead King, while fighting in anger, bit his lips to show his prowess, but nonetheless he was killed by providence (vidhinā). This proves that we are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme.

TEXT 32

rudatya uccair dayitāṅghri-paṅkajaṁ

siñcantya asraiḥ kuca-kuṅkumāruṇaiḥ

visrasta-keśābharaṇāḥ śucaṁ nṛṇāṁ

sṛjantya ākrandanayā vilepire

SYNONYMS

rudatyaḥ-crying; uccaiḥ-very loudly; dayita-of their beloved husband; aṅghri-paṅkajam-the lotus feet; siñcantyaḥ-moistening; asraiḥ-with tears; kuca-kuṅkuma-aruṇaiḥ-which were red from the kuṅkuma covering their breasts; visrasta-scattered; keśa-hair; ābharaṇāḥ-and ornaments; śucam-grief; nṛṇām-of the people in general; sṛjantyaḥ-creating; ākrandanayā-by crying very pitiably; vilepire-began to lament.

As the queens loudly cried, their tears glided down their breasts, becoming reddened by kuṅkuma powder, and fell upon the lotus feet of their husband. Their hair became disarrayed, their ornaments fell, and in a way that evoked sympathy from the hearts of others, the queens began lamenting their husband's death.

TEXT 33

aho vidhātrākaruṇena naḥ prabho

bhavān praṇīto dṛg-agocarāṁ daśām

uśīnarāṇām asi vṛttidaḥ purā

kṛto 'dhunā yena śucāṁ vivardhanaḥ

SYNONYMS

aho-alas; vidhātrā-by providence; akaruṇena-who is merciless; naḥ-our; prabho-O lord; bhavān-Your Lordship; praṇītaḥ-taken away; dṛk-of sight; agocarām-beyond the range; daśām-to a state; uśīnarāṇām-to the inhabitants of the state of Uśīnara; asi-you were; vṛtti-daḥ-giving livelihood; purā-formerly; kṛtaḥ-finished; adhunā-now; yena-by whom; śucām-of lamentation; vivardhanaḥ-increasing.

O lord, you have now been removed by cruel providence to a state beyond our sight. You had previously sustained the livelihood of the inhabitants of Uśīnara, and thus they were happy, but your condition now is the cause of their unhappiness.

TEXT 34

tvayā kṛtajñena vayaṁ mahī-pate

kathaṁ vinā syāma suhṛttamena te

tatrānuyānaṁ tava vīra pādayoḥ

śuśrūṣatīnāṁ diśa yatra yāsyasi

SYNONYMS

tvayā-you; kṛtajñena-a most grateful personality; vayam-we; mahī-pate-O King; katham-how; vinā-without; syāma-shall exist; suhṛt-tamena-the best of our friends; te-of you; tatra-there; anuyānam-the following; tava-of you; vīra-O hero; pādayoḥ-of the lotus feet; śuśrūṣatīnām-of those engaging in the service; diśa-please order; yatra-where; yāsyasi-you will go.

O King, O hero, you were a very grateful husband and the most sincere friend of all of us. How shall we exist without you? O hero, wherever you are going, please direct us there so that we may follow in your footsteps and engage again in your service. Let us go along with you!

Formerly, a kṣatriya king was generally the husband of many wives, and after the death of the king, especially in the battlefield, all the queens would agree to accept saha-māraṇa, dying with the husband who was their life. When Pāṇḍu Mahārāja, the father of the Pāṇḍavas, died, his two wives-namely, the mother of Yudhiṣṭhira, Bhīma and Arjuna and the mother of Nakula and Sahadeva-were both ready to die in the fire with their husband. Later, after a compromise was arranged, Kuntī stayed alive to care for the little children, and the other wife, Mādrī, was allowed to die with her husband. This system of saha-māraṇa continued in India even until the time of British rule, but later it was discouraged, since the attitude of wives gradually changed with the advancement of Kali-yuga. Thus the system of saha-māraṇa has practically been abolished. Nevertheless, within the past fifty years I have seen the wife of a medical practitioner voluntarily accept death immediately when her husband died. Both the husband and wife were taken in procession in the mourning cart. Such intense love of a chaste wife for her husband is a special case.

TEXT 35

evaṁ vilapatīnāṁ vai

parigṛhya mṛtaṁ patim

anicchatīnāṁ nirhāram

arko 'staṁ sannyavartata

SYNONYMS

evam-thus; vilapatīnām-of the lamenting queens; vai-indeed; parigṛhya-taking on their laps; mṛtam-the dead; patim-husband; anicchatīnām-not desiring; nirhāram-the carrying out of the body for the funeral ceremony; arkaḥ-the sun; astam-the setting position; sannyavartata-passed away.

The time was appropriate for the body to be burned, but the queens, not allowing it to be taken away, continued lamenting for the dead body, which they kept on their laps. In the meantime, the sun completed its movements for setting in the west.

According to the Vedic system, if a person dies during the daytime it is customary for his funeral ceremony to be performed before the sun sets, regardless of whether he is burned or buried, and if he dies at night the funeral must be completed before the next sunrise. Apparently the queens continued lamenting for the dead body, the lump of matter, and would not allow it to be taken away for burning. This illustrates the strong grip of illusion among foolish persons who consider the body the self. Women are generally considered less intelligent. Because of ignorance only, the queens thought of the dead body as their husband and somehow or other thought that if the body were kept their husband would remain with them. Such a conception of the self is certainly for go-khara-cows and asses. We have actually seen that sometimes when a cow's calf has died the milkman cheats the cow by presenting before her the dead body of her calf. Thus the cow, who would not otherwise allow milking, licks the dead body of the calf and allows herself to be milked. This substantiates the description of the śāstra that a foolish man in the bodily concept of life is like a cow. Not only do foolish men and women consider the body the self, but we have even seen that the dead body of a so-called yogī was kept for days by his disciples, who thought that their guru was in samādhi. When decomposition began and a bad smell unfortunately began to overwhelm the yogic power, the disciples allowed the dead body of the so-called yogī to be burned. Thus the bodily concept of life is extremely strong among foolish persons, who are compared to cows and asses. Nowadays, great scientists are trying to freeze dead bodies so that in the future these frozen bodies may again be brought to life. The incident narrated by Hiraṇyakaśipu from history must have taken place millions of years ago because Hiraṇyakaśipu lived millions of years ago and was even then quoting from history. Thus the incident occurred before Hiraṇyakaśipu's lifetime, but the same ignorance in the bodily concept of life is still prevalent, not only among laymen but even among scientists who think they will be able to revive frozen corpses.

Apparently the queens did not want to deliver the dead body for burning because they were afraid of dying with the dead body of their husband.

TEXT 36

tatra ha preta-bandhūnām

āśrutya paridevitam

āha tān bālako bhūtvā

yamaḥ svayam upāgataḥ

SYNONYMS

tatra-there; ha-certainly; preta-bandhūnām-of the friends and relatives of the dead King; āśrutya-hearing; paridevitam-the loud lamentation (so loud that it could be heard from the planet of Yamarāja); āha-said; tān-unto them (the lamenting queens); bālakaḥ-a boy; bhūtvā-becoming; yamaḥ-Yamarāja, the superintendent of death; svayam-personally; upāgataḥ-after coming.

While the queens were lamenting for the dead body of the King, their loud cries were heard even from the abode of Yamarāja. Assuming the body of a boy, Yamarāja personally approached the relatives of the dead body and advised them as follows.

Sometimes the living entity is forced to give up his body and enter another one according to the judgment of Yamarāja. It is difficult, however, for the conditioned soul to enter another body unless the present dead body is annihilated through cremation or some other means. The living being has attachment for the present body and does not want to enter another, and thus in the interim he remains a ghost. If a living being who has already left his body has been pious, Yamarāja, just to give him relief, will give him another body. Since the living being in the body of the King had some attachment to his body, he was hovering as a ghost, and therefore Yamarāja, as a special consideration, approached the lamenting relatives to instruct them personally. Yamarāja approached them as a child because a child is not restricted but is granted admittance anywhere, even to the palace of a king. Besides this, the child was speaking philosophy. People are very much interested in hearing philosophy when it is spoken by a child.

TEXT 37

śrī-yama uvāca

aho amīṣāṁ vayasādhikānāṁ

vipaśyatāṁ loka-vidhiṁ vimohaḥ

yatrāgatas tatra gataṁ manuṣyaṁ

svayaṁ sadharmā api śocanty apārtham

SYNONYMS

śrī-yamaḥ uvāca-Śrī Yamarāja said; aho-alas; amīṣām-of these; vayasā-by age; adhikānām-of those advanced; vipaśyatām-seeing every day; loka-vidhim-the law of nature (that everyone dies); vimohaḥ-the bewilderment; yatra-from where; āgataḥ-came; tatra-there; gatam-returned; manuṣyam-the man; svayam-themselves; sa-dharmāḥ-similar in nature (prone to die); api-although; śocanti-they lament; apārtham-uselessly.

Śrī Yamarāja said: Alas, how amazing it is! These persons, who are older than me, have full experience that hundreds and thousands of living entities have taken birth and died. Thus they should understand that they also are apt to die, yet still they are bewildered. The conditioned soul comes from an unknown place and returns after death to that same unknown place. There is no exception to this rule, which is conducted by material nature. Knowing this, why do they uselessly lament?

The Lord says in Bhagavad-gītā (2.28):

avyaktādīni bhūtāni
vyakta-madhyāni bhārata
avyakta-nidhanāny eva
tatra kā paridevanā

"All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?"

Accepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in its existence, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if for argument's sake we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. For example, a big skyscraper is manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in the course of time things are manifested and unmanifested-that is the difference. Then what cause is there for lamentation, in either manifestation or unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and this does not make any real material difference.

If we accept the Vedic conclusion as stated in the Bhagavad-gītā (antavanta ime dehāḥ) that these material bodies are perishable in due course of time (nityasyoktāḥ śarīriṇaḥ) but that the soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.

In the Mahābhārata it is said, adarśanād ihāyātaḥ punaś cādarśanaṁ gataḥ. This statement could support the theory of the atheistic scientist that the child in the womb of the mother has no life but is simply a lump of matter. To follow this theory, if the lump of matter is aborted by a surgical operation, no life is killed; the body of a child is like a tumor, and if a tumor is operated upon and thrown away, no sin is involved. The same argument could be put forward in regard to the King and his queens. The body of the King was manifested from an unmanifested source, and again it became unmanifested from manifestation. Since the manifestation exists only in the middle-between the two points of unmanifestation-why should one cry for the body manifested in the interim?

TEXT 38

aho vayaṁ dhanyatamā yad atra

tyaktāḥ pitṛbhyāṁ na vicintayāmaḥ

abhakṣyamāṇā abalā vṛkādibhiḥ

sa rakṣitā rakṣati yo hi garbhe

SYNONYMS

aho-alas; vayam-we; dhanya-tamāḥ-most fortunate; yat-because; atra-at the present moment; tyaktāḥ-left alone, without protection; pitṛbhyām-by both father and mother; na-not; vicintayāmaḥ-worry; abhakṣyamāṇāḥ-not being eaten; abalāḥ-very weak; vṛka-ādibhiḥ-by tigers and other ferocious animals; saḥ-He (the Supreme Personality of Godhead); rakṣitā-will protect; rakṣati-has protected; yaḥ-who; hi-indeed; garbhe-within the womb.

It is wonderful that these elderly women do not have a higher sense of life than we do. Indeed, we are most fortunate, for although we are children and have been left to struggle in material life, unprotected by father and mother, and although we are very weak, we have not been vanquished or eaten by ferocious animals. Thus we have a firm belief that the Supreme Personality of Godhead, who has given us protection even in the womb of the mother, will protect us everywhere.

As stated in Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: the Lord is present in the core of everyone's heart. Thus the Lord gives protection to everyone and gives the different types of bodies the living entity wants to enjoy. Everything is done by the order of the Supreme Personality of Godhead. Therefore one should not lament the birth and death of a living being, which have been arranged by the Supreme Lord. Lord Kṛṣṇa says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." One must act according to the direction of the Lord within the heart, but because the conditioned soul wants to act independently, the Lord gives him the facility to act and experience the reactions. The Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other duties and simply surrender unto Me." One who does not abide by the orders of the Supreme Personality of Godhead is given the facility to enjoy this material world. Instead of restricting him, the Lord gives the conditioned soul the opportunity to enjoy so that by mature experience, after many, many births (bahūnāṁ janmanām ante [Bg. 7.19]), he will understand that surrender to the lotus feet of Vāsudeva is the only duty of all living beings.

TEXT 39

ya icchayeśaḥ sṛjatīdam avyayo

ya eva rakṣaty avalumpate ca yaḥ

tasyābalāḥ krīḍanam āhur īśituś

carācaraṁ nigraha-saṅgrahe prabhuḥ

SYNONYMS

yaḥ-who; icchayā-by His will (without being forced by anyone); īśaḥ-the supreme controller; sṛjati-creates; idam-this (material world); avyayaḥ-remaining as He is (not having lost His own existence because of having created so many material manifestations); yaḥ-who; eva-indeed; rakṣati-maintains; avalumpate-annihilates; ca-also; yaḥ-who; tasya-of Him; abalāḥ-O poor women; krīḍanam-the playing; āhuḥ-they say; īśituḥ-of the Supreme Personality of Godhead; cara-acaram-moving and not moving; nigraha-in destruction; saṅgrahe-or in protection; prabhuḥ-fully able.

The boy addressed the women: O weak women! Only by the will of the Supreme Personality of Godhead, who is never diminished, is the entire world created, maintained and again annihilated. This is the verdict of the Vedic knowledge. This material creation, consisting of the moving and nonmoving, is exactly like His plaything. Being the Supreme Lord, He is completely competent to destroy and protect.

In this regard the queens might argue, "If our husband was protected by the Supreme Personality of Godhead when in the womb, why has he not been given protection now?" To this question the answer is, ya icchayeśaḥ sṛjatīdam avyayo ya eva rakṣaty avalumpate ca yaḥ. One cannot argue with the activities of the Supreme Personality of Godhead. The Lord is always free, and therefore He can protect and can also annihilate. He is not our order carrier; whatever He likes He will do. Therefore He is the Supreme Lord. The Lord does not create this material world at anyone's request, and therefore He can annihilate everything merely by His will. That is His supremacy. If one argues, "Why does He act in this way?" the answer is that He can do so because He is supreme. No one can question His activities. If one argues, "What is the purpose of this sinful creation and annihilation?" the answer is that to prove His omnipotence He can do anything, and no one can question Him. If He were answerable to us concerning why He does something and why He does not, His supremacy would be curtailed.

TEXT 40

pathi cyutaṁ tiṣṭhati diṣṭa-rakṣitaṁ

gṛhe sthitaṁ tad-vihataṁ vinaśyati

jīvaty anātho 'pi tad-īkṣito vane

gṛhe 'bhigupto 'sya hato na jīvati

SYNONYMS

pathi-on the public road; cyutam-some possession dropped; tiṣṭhati-it remains; diṣṭa-rakṣitam-protected by destiny; gṛhe-at home; sthitam-although situated; tat-vihatam-struck by the will of the Supreme; vinaśyati-it is lost; jīvati-remains alive; anāthaḥ api-although without a protector; tat-īkṣitaḥ-being protected by the Lord; vane-in the forest; gṛhe-at home; abhiguptaḥ-well hidden and protected; asya-of this one; hataḥ-struck; na-not; jīvati-lives.

Sometimes one loses his money on a public street, where everyone can see it, and yet his money is protected by destiny and not seen by others. Thus the man who lost it gets it back. On the other hand, if the Lord does not give protection, even money maintained very securely at home is lost. If the Supreme Lord gives one protection, even though one has no protector and is in the jungle, one remains alive, whereas a person well protected at home by relatives and others sometimes dies, no one being able to protect him.

These are examples of the supremacy of the Lord. Our plans to protect or annihilate do not act, but whatever He thinks of doing actually happens. The examples given in this regard are practical. Everyone has had such practical experiences, and there are also many other clear examples. For instance, Prahlāda Mahārāja said that a child is certainly dependent on his father and mother, but in spite of their presence, the child is harassed in many ways. Sometimes, in spite of a supply of good medicine and an experienced physician, a patient does not survive. Therefore, since everything is dependent on the free will of the Supreme Personality of Godhead, our only duty is to surrender unto Him and seek His protection.

TEXT 41

bhūtāni tais tair nija-yoni-karmabhir

bhavanti kāle na bhavanti sarvaśaḥ

na tatra hātmā prakṛtāv api sthitas

tasyā guṇair anyatamo hi badhyate

SYNONYMS

bhūtāni-all the bodies of the living entities; taiḥ taiḥ-their own respective; nija-yoni-causing their own bodies; karmabhiḥ-by past activities; bhavanti-appear; kāle-in due course of time; na bhavanti-disappear; sarvaśaḥ-in all respects; na-not; tatra-there; ha-indeed; ātmā-the soul; prakṛtau-within this material world; api-although; sthitaḥ-situated; tasyāḥ-of her (the material energy); guṇaiḥ-by different modes; anya-tamaḥ-most different; hi-indeed; badhyate-is bound.

Every conditioned soul receives a different type of body according to his work, and when the engagement is finished the body is finished. Although the spirit soul is situated in subtle and gross material bodies in different forms of life, he is not bound by them, for he is always understood to be completely different from the manifested body.

Here it is very plainly explained that God is not responsible for the living entity's accepting different types of bodies. One has to accept a body according to the laws of nature and one's own karma. Therefore the Vedic injunction is that a person engaged in material activities should be given directions by which he can intelligently apply his activities to the service of the Lord to become free from the material bondage of repeated birth and death (sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ). The Lord is always ready to give directions. Indeed, His directions are elaborately given in Bhagavad-gītā. If we take advantage of these directions, then in spite of our being conditioned by the laws of material nature, we shall become free to attain our original constitution (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). We should have firm faith that the Lord is supreme and that if we surrender to Him, He will take charge of us and indicate how we can get out of material life and return home, back to Godhead. Without such surrender, one is obliged to accept a certain type of body according to his karma, sometimes as an animal, sometimes a demigod and so on. Although the body is obtained and lost in due course of time, the spirit soul does not actually mix with the body, but is subjugated by the particular modes of nature with which he is sinfully associated. Spiritual education changes one's consciousness so that one simply carries out the orders of the Supreme Lord and becomes free from the influence of the modes of material nature.

TEXT 42

idaṁ śarīraṁ puruṣasya mohajaṁ

yathā pṛthag bhautikam īyate gṛham

yathaudakaiḥ pārthiva-taijasair janaḥ

kālena jāto vikṛto vinaśyati

SYNONYMS

idam-this; śarīram-body; puruṣasya-of the conditioned soul; moha-jam-born of ignorance; yathā-just as; pṛthak-separate; bhautikam-material; īyate-is seen; gṛham-a house; yathā-just as; udakaiḥ-with water; pārthiva-with earth; taijasaiḥ-and with fire; janaḥ-the conditioned soul; kālena-in due course of time; jātaḥ-born; vikṛtaḥ-transformed; vinaśyati-is vanquished.

Just as a householder, although different from the identity of his house, thinks his house to be identical with him, so the conditioned soul, due to ignorance, accepts the body to be himself, although the body is actually different from the soul. This body is obtained through a combination of portions of earth, water and fire, and when the earth, water and fire are transformed in the course of time, the body is vanquished. The soul has nothing to do with this creation and dissolution of the body.

We transmigrate from one body to another in bodies that are products of our illusion, but as spirit souls we always exist separately from material, conditional life. The example given here is that a house or car is always different from its owner, but because of attachment the conditioned soul thinks it to be identical with him. A car or house is actually made of material elements; as long as the material elements combine together properly, the car or house exists, and when they are disassembled the house or the car is disassembled. The spirit soul, however, always remains as he is.

TEXT 43

yathānalo dāruṣu bhinna īyate

yathānilo deha-gataḥ pṛthak sthitaḥ

yathā nabhaḥ sarva-gataṁ na sajjate

tathā pumān sarva-guṇāśrayaḥ paraḥ

SYNONYMS

yathā-just as; analaḥ-the fire; dāruṣu-in wood; bhinnaḥ-separate; īyate-is perceived; yathā-just as; anilaḥ-the air; deha-gataḥ-within the body; pṛthak-separate; sthitaḥ-situated; yathā-just as; nabhaḥ-the sky; sarva-gatam-all-pervading; na-not; sajjate-mix; tathā-similarly; pumān-the living entity; sarva-guṇa-āśrayaḥ-although now the shelter of the modes of material nature; paraḥ-transcendental to material contamination.

As fire, although situated in wood, is perceived to be different from the wood, as air, although situated within the mouth and nostrils, is perceived to be separate, and as the sky, although all-pervading, never mixes with anything, so the living entity, although now encaged within the material body, of which it is the source, is separate from it.

In Bhagavad-gītā the Supreme Personality of Godhead has explained that the material energy and spiritual energy both emanate from Him. The material energy is described as me bhinnā prakṛtir aṣṭadhā, the eight separated energies of the Lord. But although the eight gross and subtle material energies-namely, earth, water, fire, air, ether, mind, intelligence and false ego-are stated to be bhinnā, separate from the Lord, actually they are not. As fire appears separate from wood and as the air flowing through the nostrils and mouth of the body appear separate from the body, so the Paramātmā, the Supreme Personality of Godhead, appears separate from the living being but is actually separate and not separate simultaneously. This is the philosophy of propounded by Śrī Caitanya Mahāprabhu. According to the reactions of karma, the living being appears separate from the Supreme Personality of Godhead, but actually he is very intimately related with the Lord. Consequently, even though we now seem neglected by the Lord, He is actually always alert to our activities. Under all circumstances, therefore, we should simply depend on the supremacy of the Supreme Personality of Godhead and thus revive our intimate relationship with Him. We must depend upon the authority and control of the Supreme Personality of Godhead.

TEXT 44

suyajño nanv ayaṁ śete

mūḍhā yam anuśocatha

yaḥ śrotā yo 'nuvakteha

sa na dṛśyeta karhicit

SYNONYMS

suyajñaḥ-the king named Suyajña; nanu-indeed; ayam-this; śete-lies; mūḍhāḥ-O foolish people; yam-whom; anuśocatha-you cry for; yaḥ-he who; śrotā-the hearer; yaḥ-he who; anuvaktā-the speaker; iha-in this world; saḥ-he; na-not; dṛśyeta-is visible; karhicit-at any time.

Yamarāja continued: O lamenters, you are all fools! The person named Suyajña, for whom you lament, is still lying before you and has not gone anywhere. Then what is the cause for your lamentation? Previously he heard you and replied to you, but now, not finding him, you are lamenting. This is contradictory behavior, for you have never actually seen the person within the body who heard you and replied. There is no need for your lamentation, for the body you have always seen is lying here.

This instruction by Yamarāja in the form of a boy is understandable even for a common man. A common man who considers the body the self is certainly comparable to an animal (yasyātma-buddhiḥ kuṇape tri-dhātuke. .. sa eva go-kharaḥ [SB 10.84.13]). But even a common man can understand that after death a person is gone. Although the body is still there, a dead man's relatives lament that the person has gone away, for a common man sees the body but cannot see the soul. As described in Bhagavad-gītā, dehino 'smin yathā dehe: [Bg. 2.13] the soul, the proprietor of the body, is within. After death, when the breath within the nostrils has stopped, one can understand that the person within the body, who was hearing and replying, has now gone. Therefore, in effect, the common man concludes that actually the spirit soul was different from the body and has now gone away. Thus even a common man, coming to his senses, can know that the real person who was within the body and was hearing and replying was never seen. For that which was never seen, what is the need of lamentation?

TEXT 45

na śrotā nānuvaktāyaṁ

mukhyo 'py atra mahān asuḥ

yas tv ihendriyavān ātmā

sa cānyaḥ prāṇa-dehayoḥ

SYNONYMS

na-not; śrotā-the listener; na-not; anuvaktā-the speaker; ayam-this; mukhyaḥ-chief; api-although; atra-in this body; mahān-the great; asuḥ-life air; yaḥ-he who; tu-but; iha-in this body; indriya-vān-possessing all the sense organs; ātmā-the soul; saḥ-he; ca-and; anyaḥ-different; prāṇa-dehayoḥ-from the life air and the material body.

In the body the most important substance is the life air, but that also is neither the listener nor the speaker. Beyond even the life air, the soul also can do nothing, for the Supersoul is actually the director, in cooperation with the individual soul. The Supersoul conducting the activities of the body is different from the body and living force.

The Supreme Personality of Godhead distinctly says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Although the ātmā, or soul, is present in every material body (dehino 'smin yathā dehe [Bg. 2.13]), he is not actually the chief person acting through the senses, mind and so on. The soul can merely act in cooperation with the Supersoul because it is the Supersoul who gives him directions to act or not to act (mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). One cannot act without His sanction, for the Supersoul is upadraṣṭā and anumantā, the witness and sanctioner. One who studies carefully, under the direction of a bona fide spiritual master, can understand the real knowledge that the Supreme Personality of Godhead is actually the conductor of all the activities of the individual soul, and the controller of their results as well. Although the individual soul possesses the indriyas, or senses, he is not actually the proprietor, for the proprietor is the Supersoul. Consequently the Supersoul is called Hṛṣīkeśa, and the individual soul is advised by the direction of the Supersoul to surrender to Him and thus be happy (sama-dharmān parityajya mām ekaṁ śaraṇaṁ vraja). Thus he can become immortal and be transferred to the spiritual kingdom, where he will achieve the highest success of an eternal, blissful life of knowledge. In conclusion, the individual soul is different from the body, senses, living force and the airs within the body, and above him is the Supersoul, who gives the individual soul all facilities. The individual soul who renders everything to the Supersoul lives very happily within the body.

TEXT 46

bhūtendriya-mano-liṅgān

dehān uccāvacān vibhuḥ

bhajaty utsṛjati hy anyas

tac cāpi svena tejasā

SYNONYMS

bhūta-by the five material elements; indriya-the ten senses; manaḥ-and the mind; liṅgān-characterized; dehān-gross material bodies; ucca-avacān-high class and low class; vibhuḥ-the individual soul, which is the lord of the body and senses; bhajati-achieves; utsṛjati-gives up; hi-indeed; anyaḥ-being different; tat-that; ca-also; api-indeed; svena-by his own; tejasā-power of advanced knowledge.

The five material elements, the ten senses and the mind all combine to form the various parts of the gross and subtle bodies. The living entity comes in contact with his material bodies, whether high or low, and later gives them up by his personal prowess. This strength can be perceived in a living entity's personal power to possess different types of bodies.

The conditioned soul has knowledge, and if he wants to fully utilize the gross and subtle bodies for his real advancement in life, he can do so. It is therefore said here that by his high intelligence (svena tejasā), by the superior power of superior knowledge achieved from the right source-the spiritual master, or ācārya-he can give up his conditional life in a material body and return home, back to Godhead. However, if he wants to keep himself in the darkness of this material world, he can do so. The Lord confirms this as follows in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me."

The human form of body is valuable. One can use this body to go to the higher planetary systems, to Pitṛloka, or he can remain in this lower planetary system, but if one tries he can also return home, back to Godhead. This prowess is given by the Supreme Personality of Godhead as the Supersoul. Therefore the Lord says, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me come remembrance, knowledge and forgetfulness." If one wants to receive real knowledge from the Supreme Personality of Godhead, one can become free from bondage to repeated acceptance of material bodies. If one takes to the devotional service of the Lord and surrenders unto Him, the Lord is prepared to give one directions by which to return home, back to Godhead, but if one foolishly wants to keep himself in darkness, he can continue in a life of material existence.

TEXT 47

yāval liṅgānvito hy ātmā

tāvat karma-nibandhanam

tato viparyayaḥ kleśo

māyā-yogo 'nuvartate

SYNONYMS

yāvat-as long as; liṅga-anvitaḥ-covered by the subtle body; hi-indeed; ātmā-the soul; tāvat-that long; karma-of fruitive activities; nibandhanam-bondage; tataḥ-from that; viparyayaḥ-reversal (wrongly thinking the body to be the self); kleśaḥ-misery; māyā-yogaḥ-a strong relationship with the external, illusory energy; anuvartate-follows.

As long as the spirit soul is covered by the subtle body, consisting of the mind, intelligence and false ego, he is bound to the results of his fruitive activities. Because of this covering, the spirit soul is connected with the material energy and must accordingly suffer material conditions and reversals, continually, life after life.

The living entity is bound by the subtle body, consisting of the mind, intelligence and false ego. At the time of death, therefore, the position of the mind becomes the cause for the next body. As confirmed in Bhagavad-gītā (8.6), yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram: at the time of death the mind sets the criteria for the spirit soul's being carried to another type of body. If a living being resists the dictation of the mind and engages the mind in the loving service of the Lord, the mind cannot degrade him. The duty of all human beings, therefore, is to keep the mind always engaged at the lotus feet of the Lord (sa vai manaḥ kṛṣṇa-padāravindayoḥ). When the mind is engaged at the lotus feet of Kṛṣṇa, the intelligence is purified, and then the intelligence gets inspiration from the Supersoul (dadāmi buddhi-yogaṁ tam). Thus the living entity makes progress toward liberation from material bondage. The individual living soul is subject to the laws of fruitive activity, but the Supersoul, Paramātmā, is not affected by the fruitive activities of the individual soul. As confirmed in the Vedic Upaniṣad, the Paramātmā and the jīvātmā, who are likened to two birds, are sitting in the body. The jīvātmā is enjoying or suffering by eating the fruits of the bodily activities, but the Paramātmā, who is free from such bondage, witnesses and sanctions the activities of the individual soul as the individual soul desires.

TEXT 48

vitathābhiniveśo 'yaṁ

yad guṇeṣv artha-dṛg-vacaḥ

yathā manorathaḥ svapnaḥ

sarvam aindriyakaṁ mṛṣā

SYNONYMS

vitatha-fruitless; abhiniveśaḥ-the conception; ayam-this; yat-which; guṇeṣu-in the modes of material nature; artha-as a fact; dṛk-vacaḥ-the seeing and talking of; yathā-just as; manorathaḥ-a mental concoction (daydream); svapnaḥ-a dream; sarvam-everything; aindriyakam-produced by the senses; mṛṣā-false.

It is fruitless to see and talk of the material modes of nature and their resultant so-called happiness and distress as if they were factual. When the mind wanders during the day and a man begins to think himself extremely important, or when he dreams at night and sees a beautiful woman enjoying with him, these are merely false dreams. Similarly, the happiness and distress caused by the material senses should be understood to be meaningless.

The happiness and distress derived from the activities of the material senses are not actual happiness and distress. Therefore Bhagavad-gītā speaks of happiness that is transcendental to the material conception of life (sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam). When our senses are purified of material contamination, they become atīndriya, transcendental senses, and when the transcendental senses are engaged in the service of the master of the senses, Hṛṣīkeśa, one can derive real transcendental pleasure. Whatever distress or happiness we manufacture by mental concoction through the subtle mind has no reality, but is simply a mental concoction. One should therefore not imagine so-called happiness through mental concoction. Rather, the best course is to engage the mind in the service of the Lord, Hṛṣīkeśa, and thus feel real blissful life.

There is a Vedic statement apāma-somam amṛtā abhūma apsarobhir viharāma. With reference to such a conception, one wants to go to the heavenly planets to enjoy with the young girls there and drink soma-rasa. Such imaginary pleasure, however, has no value. As confirmed in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Even if by fruitive activity or worship of the demigods one is elevated to the higher planetary systems for sense enjoyment, his situation is condemned in Bhagavad-gītā as antavat, perishable. The happiness one enjoys in this way is like the pleasure of embracing a young woman in a dream; for some time it may be pleasing, but actually the basic principle is false. The mental concoctions of happiness and distress in this material world are compared to dreams because of their falseness. All thoughts of obtaining happiness by using the material senses have a false background and therefore have no meaning.

TEXT 49

atha nityam anityaṁ vā

neha śocanti tad-vidaḥ

nānyathā śakyate kartuṁ

sva-bhāvaḥ śocatām iti

SYNONYMS

atha-therefore; nityam-the eternal spirit soul; anityam-the temporary material body; vā-or; na-not; iha-in this world; śocanti-they lament for; tat-vidaḥ-those who are advanced in knowledge of the body and soul; na-not; anyathā-otherwise; śakyate-is able; kartum-to do; sva-bhāvaḥ-the nature; śocatām-of those prone to lamentation; iti-thus.

Those who have full knowledge of self-realization, who know very well that the spirit soul is eternal whereas the body is perishable, are not overwhelmed by lamentation. But persons who lack knowledge of self-realization certainly lament. Therefore it is difficult to educate a person in illusion.

According to the mīmāṁsā philosophers, everything is eternal, nitya, and according to the Sāṅkhya philosophers everything is mithyā, or anitya-impermanent. Nonetheless, without real knowledge of ātma-, the soul, such philosophers must be bewildered and must continue to lament as śūdras. Śrīla Śukadeva Gosvāmī therefore said to Parīkṣit Mahārāja:

śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām

"Those who are materially engrossed, being blind to knowledge of the ultimate truth, have many subjects for hearing in human society, O Emperor." (Bhāg. 2.1.2) For ordinary persons engaged in material activities there are many, many subject matters to understand because such persons do not understand self-realization. One must therefore be educated in self-realization so that under any circumstances in life he will remain steady in his vows.

TEXT 50

lubdhako vipine kaścit

pakṣiṇāṁ nirmito 'ntakaḥ

vitatya jālaṁ vidadhe

tatra tatra pralobhayan

SYNONYMS

lubdhakaḥ-hunter; vipine-in the forest; kaścit-some; pakṣiṇām-of birds; nirmitaḥ-appointed; antakaḥ-killer; vitatya-spreading; jālam-a net; vidadhe-captured; tatra tatra-here and there; pralobhayan-luring with food.

There was once a hunter who lured birds with food and captured them after spreading a net. He lived as if appointed by death personified as the killer of the birds.

This is another incident from the histories.

TEXT 51

kuliṅga-mithunaṁ tatra

vicarat samadṛśyata

tayoḥ kuliṅgī sahasā

lubdhakena pralobhitā

SYNONYMS

kuliṅga-mithunam-a pair of (male and female) birds known as kuliṅga; tatra-there (where the hunter was hunting); vicarat-wandering; samadṛśyata-he saw; tayoḥ-of the pair; kuliṅgī-the female bird; sahasā-suddenly; lubdhakena-by the hunter; pralobhitā-allured.

While wandering in the forest, the hunter saw a pair of kuliṅga birds. Of the two, the female was captivated by the hunter's lure.

TEXT 52

sāsajjata sicas tantryāṁ

mahiṣyaḥ kāla-yantritā

kuliṅgas tāṁ tathāpannāṁ

nirīkṣya bhṛśa-duḥkhitaḥ

snehād akalpaḥ kṛpaṇaḥ

kṛpaṇāṁ paryadevayat

SYNONYMS

sā-the female bird; asajjata-trapped; sicaḥ-of the net; tantryām-in the rope; mahiṣyaḥ-O queens; kāla-yantritā-being forced by time; kuliṅgaḥ-the male kuliṅga bird; tām-her; tathā-in that condition; āpannām-captured; nirīkṣya-seeing; bhṛśa-duḥkhitaḥ-very unhappy; snehāt-out of affection; akalpaḥ-unable to do anything; kṛpaṇaḥ-the poor bird; kṛpaṇām-the poor wife; paryadevayat-began to lament for.

O queens of Suyajña, the male kuliṅga bird, seeing his wife put into the greatest danger in the grip of Providence, became very unhappy. Because of affection, the poor bird, being unable to release her, began to lament for his wife.

TEXT 53

aho akaruṇo devaḥ

striyākaruṇayā vibhuḥ

kṛpaṇaṁ mām anuśocantyā

dīnayā kiṁ kariṣyati

SYNONYMS

aho-alas; akaruṇaḥ-most unkind; devaḥ-providence; striyā-with my wife; ākaruṇayā-who is fully compassionate; vibhuḥ-the Supreme Lord; kṛpaṇam-poor; mām-me; anuśocantyā-lamenting for; dīnayā-poor; kim-what; kariṣyati-shall do.

Alas, how merciless is Providence! My wife, unable to be helped by anyone, is in such an awkward position and lamenting for me. What will Providence gain by taking away this poor bird? What will be the profit?

TEXT 54

kāmaṁ nayatu māṁ devaḥ

kim ardhenātmano hi me

dīnena jīvatā duḥkham

anena vidhurāyuṣā

SYNONYMS

kāmam-as He likes; nayatu-let Him take away; mām-me; devaḥ-the Supreme Lord; kim-what use; ardhena-with half; ātmanaḥ-of the body; hi-indeed; me-my; dīnena-poor; jīvatā-living; duḥkham-in suffering; anena-this; vidhura-āyuṣā-having a lifetime full of affliction.

If unkind Providence takes away my wife, who is half my body, why should He not take me also? What is the use of my living with half of my body, bereaved by loss of my wife? What shall I gain in this way?

TEXT 55

kathaṁ tv ajāta-pakṣāṁs tān

mātṛ-hīnān bibharmy aham

manda-bhāgyāḥ pratīkṣante

nīḍe me mātaraṁ prajāḥ

SYNONYMS

katham-how; tu-but; ajāta-pakṣān-who have not grown wings to fly; tān-them; mātṛ-hīnān-bereft of their mother; bibharmi-shall maintain; aham-I; manda-bhāgyāḥ-very unfortunate; pratīkṣante-they await; nīḍe-in the nest; me-my; mātaram-their mother; prajāḥ-baby birds.

The unfortunate baby birds, bereft of their mother, are waiting in the nest for her to feed them. They are still very small and have not yet grown their wings. How shall I be able to maintain them?

The bird is lamenting for the mother of his children because the mother naturally maintains and cares for the children. Yamarāja, however, in the guise of a small boy, has already explained that although his mother left him uncared for and wandering in the forest, the tigers and other ferocious animals had not eaten him. The real fact is that if the Supreme Personality of Godhead protects one, even though one be motherless and fatherless, one can be maintained by the good will of the Lord. Otherwise, if the Supreme Lord does not give one protection, one must suffer in spite of the presence of his father and mother. Another example is that sometimes a patient dies in spite of a good physician and good medicine. Thus without the protection of the Lord one cannot live, with or without parents.

Another point in this verse is that fathers and mothers have protective feelings for their children even in bird and beast society, not to speak of human society. Kali-yuga, however, is so degraded that a father and mother even kill their children in the womb on the plea of their scientific knowledge that within the womb the child has no life. Prestigious medical practitioners give this opinion, and therefore the father and mother of this day kill their children within the womb. How degraded human society has become! Their scientific knowledge is so advanced that they think that within the egg and the embryo there is no life. Now these so-called scientists are receiving Nobel Prizes for advancing the theory of chemical evolution. But if chemical combinations are the source of life, why don't the scientists manufacture something like an egg through chemistry and put it in an incubator so that a chicken will come out? What is their answer? With their scientific knowledge they are unable to create even an egg. Such scientists are described in Bhagavad-gītā as māyayāpahṛta jñānāḥ, fools whose real knowledge has been taken away. They are not men of knowledge, but they pose as scientists and philosophers, although their so-called theoretical knowledge cannot produce practical results.

TEXT 56

evaṁ kuliṅgaṁ vilapantam ārāt

priyā-viyogāturam aśru-kaṇṭham

sa eva taṁ śākunikaḥ śareṇa

vivyādha kāla-prahito vilīnaḥ

SYNONYMS

evam-thus; kuliṅgam-the bird; vilapantam-while lamenting; ārāt-from a distance; priyā-viyoga-because of the loss of his wife; āturam-very aggrieved; aśru-kaṇṭham-with tears in the eyes; saḥ-he (that hunter); eva-indeed; tam-him (the male bird); śākunikaḥ-who could kill even a vulture; śareṇa-by an arrow; vivyādha-pierced; kāla-prahitaḥ-being moved by time; vilīnaḥ-hidden.

Because of the loss of his wife, the kuliṅga bird lamented with tears in his eyes. Meanwhile, following the dictations of mature time, the hunter, who was very carefully hidden in the distance, released his arrow, which pierced the body of the kuliṅga bird and killed him.

TEXT 57

evaṁ yūyam apaśyantya

ātmāpāyam abuddhayaḥ

nainaṁ prāpsyatha śocantyaḥ

patiṁ varṣa-śatair api

SYNONYMS

evam-thus; yūyam-you; apaśyantyaḥ-not seeing; ātma-apāyam-own death; abuddhayaḥ-O ignorant ones; na-not; enam-him; prāpsyatha-you will obtain; śocantyaḥ-lamenting for; patim-your husband; varṣa-śataiḥ-for a hundred years; api-even.

Thus Yamarāja, in the guise of a small boy, told all the queens: You are all so foolish that you lament but do not see your own death. Afflicted by a poor fund of knowledge, you do not know that even if you lament for your dead husband for hundreds of years, you will never get him back alive, and in the meantime your lives will be finished.

Yamarāja once asked Mahārāja Yudhiṣṭhira, "What is the most wonderful thing within this world?" Mahārāja Yudhiṣṭhira replied (Mahābhārata, Vana-parva 313.116):

ahany ahani bhūtāni
gacchantīha yamālayam
śeṣāḥ sthāvaram icchanti
kim āścaryam ataḥ param

Hundreds and thousands of living entities meet death at every moment, but a foolish living being nonetheless thinks himself deathless and does not prepare for death. This is the most wonderful thing in this world. Everyone has to die because everyone is fully under the control of material nature, yet everyone thinks that he is independent, that whatever he likes he can do, that he will never meet death but live forever, and so on. So-called scientists are making various plans by which living entities in the future can live forever, but while they are thus pursuing such scientific knowledge, Yamarāja, in due course of time, will take them away from their business of so-called research.

TEXT 58

śrī-hiraṇyakaśipur uvāca

bāla evaṁ pravadati

sarve vismita-cetasaḥ

jñātayo menire sarvam

anityam ayathotthitam

SYNONYMS

śrī-hiraṇyakaśipuḥ uvāca-Śrī Hiraṇyakaśipu said; bāle-while Yamarāja in the form of a boy; evam-thus; pravadati-was speaking very philosophically; sarve-all; vismita-struck with wonder; cetasaḥ-their hearts; jñātayaḥ-the relatives; menire-they thought; sarvam-everything material; anityam-temporary; ayathā-utthitam-arisen from temporary phenomena.

Hiraṇyakaśipu said: While Yamarāja, in the form of a small boy, was instructing all the relatives surrounding the dead body of Suyajña, everyone was struck with wonder by his philosophical words. They could understand that everything material is temporary, not continuing to exist.

This is confirmed in Bhagavad-gītā (2.18). Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ: the body is perishable, but the soul within the body is imperishable. Therefore the duty of those advanced in knowledge in human society is to study the constitutional position of the imperishable soul and not waste the valuable time of human life in merely maintaining the body and not considering life's real responsibility. Every human being should try to understand how the spirit soul can be happy and where he can attain an eternal, blissful life of knowledge. Human beings are meant to study these subject matters, not to be absorbed in caring for the temporary body, which is sure to change. No one knows whether he will receive a human body again; there is no guarantee, for according to one's work one may get any body, from that of a demigod to that of a dog. In this regard, Śrīla Madhvācārya comments:

ahaṁ mamābhimānādi-
tva-yathottham anityakam
mahadādi yathotthaṁ ca
nityā cāpi yathotthitā

asvatantraiva prakṛtiḥ
sva-tantro nitya eva ca
yathārtha-bhūtaś ca para
eka eva janārdanaḥ

Only Janārdana, the Supreme Personality of Godhead is ever existing, but His creation, the material world, is temporary. Therefore everyone who is captivated by the material energy and absorbed in thinking "I am this body, and everything belonging to this body is mine" is in illusion. One should think only of being eternally a part of Janārdana, and one's endeavor in this material world, especially in this human form of life, should be to attain the association of Janārdana by going back home, back to Godhead.

TEXT 59

yama etad upākhyāya

tatraivāntaradhīyata

jñātayo hi suyajñasya

cakrur yat sāmparāyikam

SYNONYMS

yamaḥ-Yamarāja in the form of a boy; etat-this; upākhyāya-instructing; tatra-there; eva-indeed; antaradhīyata-disappeared; jñātayaḥ-the relatives; hi-indeed; suyajñasya-of King Suyajña; cakruḥ-performed; yat-which is; sāmparāyikam-the funeral ceremony.

After instructing all the foolish relatives of Suyajña, Yamarāja, in the form of a boy, disappeared from their vision. Then the relatives of King Suyajña performed the ritualistic funeral ceremonies.

TEXT 60

ataḥ śocata mā yūyaṁ

paraṁ cātmānam eva vā

ka ātmā kaḥ paro vātra

svīyaḥ pārakya eva vā

sva-parābhiniveśena

vinājñānena dehinām

SYNONYMS

ataḥ-therefore; śocata-lament for; mā-do not; yūyam-all of you; param-another; ca-and; ātmānam-yourself; eva-certainly; vā-or; kaḥ-who; ātmā-self; kaḥ-who; paraḥ-other; vā-or; atra-in this material world; svīyaḥ-one's own; pārakyaḥ-for others; eva-indeed; vā-or; sva-para-abhiniveśena-consisting of absorption in the bodily concept of oneself and others; vinā-besides; ajñānena-the lack of knowledge; dehinām-of all the embodied living entities.

Therefore none of you should be aggrieved for the loss of the body-whether your own or those of others. Only in ignorance does one make bodily distinctions, thinking "Who am I? Who are the others? What is mine? What is for others?"

In this material world, the conception of self-preservation is the first law of nature. According to this conception, one should be interested in his personal safety and should then consider society, friendship, love, nationality, community and so on, which have all developed because of the bodily conception of life and a lack of knowledge of the spirit soul. This is called ajñāna. As long as human society is in darkness and ignorance, men will continue to make huge arrangements in the bodily conception of life. This is described by Prahlāda Mahārāja as bharam. In the materialistic conception, modern civilization makes enormous arrangements for huge roads, houses, mills and factories, and this is man's conception of the advancement of civilization. People do not know, however, that at any time they themselves may be kicked out of the scene and forced to accept bodies that have nothing to do with these enormous houses, palaces, roads and automobiles. Therefore when Arjuna was thinking in terms of his bodily relationships with his kinsmen, Kṛṣṇa immediately chastised him, saying, kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya juṣṭam: "This bodily conception of life is befitting the anāryas, the non-Āryans, who are not advanced in knowledge." An Āryan civilization is a civilization advanced in spiritual knowledge. Not merely by stamping oneself an Āryan does one become an Āryan. To keep oneself in the deepest darkness concerning spiritual knowledge and at the same time claim to be an Āryan is a non-Āryan position. In this connection, Śrīla Madhvācārya quotes as follows from the Brahma-vaivarta Purāṇa:

ka ātmā kaḥ para iti dehādy-apekṣayā

na hi dehādir ātmā syān
na ca śatrur udīritaḥ
ato daihika-vṛddhau vā
kṣaye vā kiṁ prayojanam

yas tu deha-gato jīvaḥ
sa hi nāśaṁ na gacchati
tataḥ śatru-vivṛddhau ca
sva-nāśe śocanaṁ kutaḥ

dehādi-vyatiriktau tu
jīveśau pratijānatā
ata ātma-vivṛddhis tu
vāsudeve ratiḥ sthirā
śatru-nāśas tathājñāna-
nāśo nānyaḥ kathañcana

The purport is that as long as we are in this human form of body, our duty is to understand the soul within the body. The body is not the self; we are different from the body, and therefore there is no question of friends, enemies or responsibilities in terms of the bodily conception of life. One should not be very anxious about the body's changing from childhood to boyhood, from boyhood to old age and then to apparent annihilation. Rather, one should be very seriously concerned about the soul within the body and how to release the soul from the material clutches. The living entity within the body is never annihilated; therefore one should surely know that whether one has many friends or many enemies, his friends cannot help him, and his enemies cannot do him any harm. One should know that he is a spirit soul () and that the constitutional position of the soul is unaffected by the changes of the body. In all circumstances, everyone, as a spirit soul, must be a devotee of Lord Viṣṇu and should not be concerned with bodily relationships, whether with friends or with enemies. One should know that neither we ourselves nor our enemies in the bodily conception of life are ever killed.

TEXT 61

śrī-nārada uvāca

iti daitya-pater vākyaṁ

ditir ākarṇya sasnuṣā

putra-śokaṁ kṣaṇāt tyaktvā

tattve cittam adhārayat

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; iti-thus; daitya-pateḥ-of the King of the demons; vākyam-the speech; ditiḥ-Diti, the mother of Hiraṇyakaśipu and Hiraṇyākṣa; ākarṇya-hearing; sa-snuṣā-with the wife of Hiraṇyākṣa; putra-śokam-the great bereavement for her son, Hiraṇyākṣa; kṣaṇāt-immediately; tyaktvā-giving up; tattve-in the real philosophy of life; cittam-heart; adhārayat-engaged.

Śrī Nārada Muni continued: Diti, the mother of Hiraṇyakaśipu and Hiraṇyākṣa, heard the instructions of Hiraṇyakaśipu along with her daughter-in-law, Ruṣābhānu, Hiraṇyākṣa's wife. She then forgot her grief over her son's death and thus engaged her mind and attention in understanding the real philosophy of life.

When a relative dies one certainly becomes very much interested in philosophy, but when the funeral ceremony is over one again becomes attentive to materialism. Even Daityas, who are materialistic persons, sometimes think of philosophy when some relative meets death. The technical term for this attitude of the materialistic person is śmaśāna-vairāgya, or detachment in a cemetery or place of cremation. As confirmed in Bhagavad-gītā, four classes of men receive an understanding of spiritual life and God-ārta (the distressed), jijñāsu (the inquisitive), arthārthī (one who desires material gains) and jñānī (one who is searching for knowledge). Especially when one is very much distressed by material conditions, one becomes interested in God. Therefore Kuntīdevī said in her prayers to Kṛṣṇa that she preferred distress to a happy mood of life. In the material world, one who is happy forgets Kṛṣṇa, or God, but sometimes, if one is actually pious but in distress, he remembers Kṛṣṇa. Queen Kuntīdevī therefore preferred distress because it is an opportunity for remembering Kṛṣṇa. When Kṛṣṇa was leaving Kuntīdevī for His own country, Kuntīdevī regretfully said that she was better off in distress because Kṛṣṇa was always present, whereas now that the Pāṇḍavas were situated in their kingdom, Kṛṣṇa was going away. For a devotee, distress is an opportunity to remember the Supreme Personality of Godhead constantly.

Thus end the Bhaktivedanta purports of the Seventh Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Hiraṇyakaśipu, King of the Demons."

Chapter Three

Hiraṇyakaśipu's Plan to Become Immortal

This chapter describes how Hiraṇyakaśipu performed a severe type of austerity for material benefit, thus causing great distress throughout the universe. Even Lord Brahmā, the chief personality within this universe, became somewhat disturbed and personally went to see why Hiraṇyakaśipu was engaged in such a severe austerity.

Hiraṇyakaśipu wanted to become immortal. He wanted not to be conquered by anyone, not to be attacked by old age and disease, and not to be harassed by any opponent. Thus he wanted to become the absolute ruler of the entire universe. With this desire, he entered the valley of Mandara Mountain and began practicing a severe type of austerity and meditation. Seeing Hiraṇyakaśipu engaged in this austerity, the demigods returned to their respective homes, but while Hiraṇyakaśipu was thus engaged, a kind of fire began blazing from his head, disturbing the entire universe and its inhabitants, including the birds, beasts and demigods. When all the higher and lower planets became too hot to live on, the demigods, being disturbed, left their abodes in the higher planets and went to see Lord Brahmā, praying to him that he curtail this unnecessary heat. The demigods disclosed to Lord Brahmā Hiraṇyakaśipu's ambition to become immortal, overcoming his short duration of life, and to be the master of all the planetary systems, even Dhruvaloka.

Upon hearing about the purpose of Hiraṇyakaśipu's austere meditation, Lord Brahmā, accompanied by the great sage Bhṛgu and great personalities like Dakṣa, went to see Hiraṇyakaśipu. He then sprinkled water from his kamaṇḍalu, a type of waterpot, upon Hiraṇyakaśipu's head.

Hiraṇyakaśipu, the King of the Daityas, bowed down before Lord Brahmā, the creator of this universe, offering respectful obeisances again and again and offering prayers. When Lord Brahmā agreed to give him benedictions, he prayed not be killed by any living entity, not to be killed in any place, covered or uncovered, not to die in the daytime or at night, not to be killed by any weapon, on land or in the air, and not to be killed by any human being, animal, demigod or any other entity, living or nonliving. He further prayed for supremacy over the entire universe and requested the eight yogic perfections, such as aṇimā and laghimā.

TEXT 1

śrī-nārada uvāca

hiraṇyakaśipū rājann

ajeyam ajarāmaram

ātmānam apratidvandvam

eka-rājaṁ vyadhitsata

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; hiraṇyakaśipuḥ-the demoniac king Hiraṇyakaśipu; rājan-O King Yudhiṣṭhira; ajeyam-unconquerable by any enemy; ajara-without old age or disease; amaram-immortal; ātmānam-himself; apratidvandvam-without any rival or opponent; eka-rājam-the one king of the universe; vyadhitsata-desired to become.

Nārada Muni said to Mahārāja Yudhiṣṭhira: The demoniac king Hiraṇyakaśipu wanted to be unconquerable and free from old age and dwindling of the body. He wanted to gain all the yogic perfections like aṇimā and laghimā, to be deathless, and to be the only king of the entire universe, including Brahmaloka.

Such are the goals of the austerities performed by demons. Hiraṇyakaśipu wanted to receive a benediction from Lord Brahmā so that in the future he would be able to conquer Lord Brahmā's abode. Similarly, another demon received a benediction from Lord Śiva but later wanted to kill Lord Śiva through that same benediction. Thus self-interested persons, by demoniac austerity, want to kill even their benedictors, whereas the Vaiṣṇava wants to remain an ever-existing servant of the Lord and never to occupy the post of the Lord. Through sāyujya-mukti, which is generally demanded by asuras, one merges into the existence of the Lord, but although one sometimes thus achieves the goal of the theory of monism, one falls down again to struggle in material existence.

TEXT 2

sa tepe mandara-droṇyāṁ

tapaḥ parama-dāruṇam

ūrdhva-bāhur nabho-dṛṣṭiḥ

pādāṅguṣṭhāśritāvaniḥ

SYNONYMS

saḥ-he (Hiraṇyakaśipu); tepe-performed; mandara-droṇyām-in a valley of Mandara Hill; tapaḥ-austerity; parama-most; dāruṇam-difficult; ūrdhva-raising; bāhuḥ-arms; nabhaḥ-toward the sky; dṛṣṭiḥ-his vision; pāda-aṅguṣṭha-with the big toes of his feet; āśrita-resting on; avaniḥ-the ground.

In the valley of Mandara Hill, Hiraṇyakaśipu began performing his austerities by standing with his toes on the ground, keeping his arms upward and looking toward the sky. This position was extremely difficult, but he accepted it as a means to attain perfection.

TEXT 3

jaṭā-dīdhitibhī reje

saṁvartārka ivāṁśubhiḥ

tasmiṁs tapas tapyamāne

devāḥ sthānāni bhejire

SYNONYMS

jaṭā-dīdhitibhiḥ-by the effulgence of the hair on his head; reje-was shining; saṁvarta-arkaḥ-the sun at the time of destruction; iva-like; aṁśubhiḥ-by the beams; tasmin-when he (Hiraṇyakaśipu); tapaḥ-austerities; tapyamāne-was engaged in; devāḥ-all the demigods who were wandering throughout the universe to see Hiraṇyakaśipu's demoniac activities; sthānāni-to their own places; bhejire-returned.

From the hair on Hiraṇyakaśipu's head there emanated an effulgent light as brilliant and intolerable as the rays of the sun at the time of dissolution. Seeing the performance of such austere penances, the demigods, who had been wandering throughout the planets, now returned to their respective homes.

TEXT 4

tasya mūrdhnaḥ samudbhūtaḥ

sadhūmo 'gnis tapomayaḥ

tīryag ūrdhvam adho lokān

prātapad viṣvag īritaḥ

SYNONYMS

tasya-his; mūrdhnaḥ-from the head; samudbhūtaḥ-generated; sa-dhūmaḥ-with smoke; agniḥ-fire; tapaḥ-mayaḥ-because of severe austerities; tīryak-sideways; ūrdhvam-upward; adhaḥ-downward; lokān-all the planets; prātapat-heated; viṣvak-all around; īritaḥ-spreading.

Because of Hiraṇyakaśipu's severe austerities, fire came from his head, and this fire and its smoke spread throughout the sky, encompassing the upper and lower planets, which all became extremely hot.

TEXT 5

cukṣubhur nady-udanvantaḥ

sadvīpādriś cacāla bhūḥ

nipetuḥ sagrahās tārā

jajvaluś ca diśo daśa

SYNONYMS

cukṣubhuḥ-became agitated; nadī-udanvantaḥ-the rivers and oceans; sa-dvīpa-with the islands; adriḥ-and mountains; cacāla-trembled; bhūḥ-the surface of the globe; nipetuḥ-fell; sa-grahāḥ-with the planets; tārāḥ-the stars; jajvaluḥ-blazed; ca-also; diśaḥ daśa-the ten directions.

Because of the power of his severe austerities, all the rivers and oceans were agitated, the surface of the globe, with its mountains and islands, began trembling, and the stars and planets fell. All directions were ablaze.

TEXT 6

tena taptā divaṁ tyaktvā

brahmalokaṁ yayuḥ surāḥ

dhātre vijñāpayām āsur

deva-deva jagat-pate

daityendra-tapasā taptā

divi sthātuṁ na śaknumaḥ

SYNONYMS

tena-by that (fire of austerity); taptāḥ-burned; divam-their residential quarters in the upper planets; tyaktvā-giving up; brahma-lokam-to the planet where Lord Brahmā lives; yayuḥ-went; surāḥ-the demigods; dhātre-unto the chief of this universe, Lord Brahmā; vijñāpayām āsuḥ-submitted; deva-deva-O chief of the demigods; jagat-pate-O master of the universe; daitya-indra-tapasā-by the severe austerity performed by the King of the Daityas, Hiraṇyakaśipu; taptāḥ-roasted; divi-on the heavenly planets; sthātum-to stay; na-not; śaknumaḥ-we are able.

Scorched and extremely disturbed because of Hiraṇyakaśipu's severe penances, all the demigods left the planets where they reside and went to the planet of Lord Brahmā, where they informed the creator as follows: O lord of the demigods, O master of the universe, because of the fire emanating from Hiraṇyakaśipu's head as a result of his severe austerities, we have become so disturbed that we could not stay in our planets but have come to you.

TEXT 7

tasya copaśamaṁ bhūman

vidhehi yadi manyase

lokā na yāvan naṅkṣyanti

bali-hārās tavābhibhūḥ

SYNONYMS

tasya-of this; ca-indeed; upaśamam-the cessation; bhūman-O great personality; vidhehi-please execute; yadi-if; manyase-you think it right; lokāḥ-all the inhabitants of the various planets; na-not; yāvat-as long as; naṅkṣyanti-will be lost; bali-hārāḥ-who are obedient to the worship; tava-of you; abhibhūḥ-O chief of all the universe.

O great person, chief of the universe, if you think it proper, kindly stop these disturbances, meant to destroy everything, before all your obedient subjects are annihilated.

TEXT 8

tasyāyaṁ kila saṅkalpaś

carato duścaraṁ tapaḥ

śrūyatāṁ kiṁ na viditas

tavāthāpi niveditam

SYNONYMS

tasya-his; ayam-this; kila-indeed; saṅkalpaḥ-determination; carataḥ-who is executing; duścaram-very difficult; tapaḥ-austerity; śrūyatām-let it be heard; kim-what; na-not; viditaḥ-known; tava-of you; athāpi-still; niveditam-submitted.

Hiraṇyakaśipu has undertaken a most severe type of austerity. Although his plan is not unknown to you, kindly listen as we submit his intentions.

TEXTS 9–10

sṛṣṭvā carācaram idaṁ

tapo-yoga-samādhinā

adhyāste sarva-dhiṣṇyebhyaḥ

parameṣṭhī nijāsanam

tad ahaṁ vardhamānena

tapo-yoga-samādhinā

kālātmanoś ca nityatvāt

sādhayiṣye tathātmanaḥ

SYNONYMS

sṛṣṭvā-creating; cara-moving; acaram-and not moving; idam-this; tapaḥ-of austerity; yoga-and mystic power; samādhinā-by practicing the trance; adhyāste-is situated in; sarva-dhiṣṇyebhyaḥ-than all the planets, including the heavenly planets; parameṣṭhī-Lord Brahmā; nija-āsanam-his own throne; tat-therefore; aham-I; vardhamānena-by dint of increasing; tapaḥ-austerity; yoga-mystic powers; samādhinā-and trance; kāla-of time; ātmanoḥ-and of the soul; ca-and; nityatvāt-from the eternality; sādhayiṣye-shall achieve; tathā-so much; ātmanaḥ-for my personal self.

"The supreme person within this universe, Lord Brahmā, has gotten his exalted post by dint of severe austerities, mystic power and trance. Consequently, after creating the universe, he has become the most worshipable demigod within it. Since I am eternal and time is eternal, I shall endeavor for such austerity, mystic power and trance for many, many births, and thus I shall occupy the same post occupied by Lord Brahmā.

Hiraṇyakaśipu's determination was to occupy the post of Lord Brahmā, but this was impossible because Brahmā has a long duration of life. As confirmed in Bhagavad-gītā (8.17), sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ: one thousand yugas equals one day of Brahmā. The duration of Brahmā's life is extremely great, and consequently it was impossible for Hiraṇyakaśipu to occupy that post. Nonetheless, his decision was that since the self (ātmā) and time are both eternal, if he could not occupy that post in one lifetime he would continue to execute austerities life after life so that sometime he would be able to do so.

TEXT 11

anyathedaṁ vidhāsye 'ham

ayathā pūrvam ojasā

kim anyaiḥ kāla-nirdhūtaiḥ

kalpānte vaiṣṇavādibhiḥ

SYNONYMS

anyathā-just the opposite; idam-this universe; vidhāsye-shall make; aham-I; ayathā-inappropriate; pūrvam-as it was before; ojasā-by dint of the power of my austerity; kim-what use; anyaiḥ-with other; kāla-nirdhūtaiḥ-vanquished in due course of time; kalpa-ante-at the end of the millennium; vaiṣṇava-ādibhiḥ-with planets like Dhruvaloka or Vaikuṇṭhaloka.

"By dint of my severe austerities, I shall reverse the results of pious and impious activities. I shall overturn all the established practices within this world. Even Dhruvaloka will be vanquished at the end of the millennium. Therefore, what is the use of it? I shall prefer to remain in the position of Brahmā."

Hiraṇyakaśipu's demoniac determination was explained to Lord Brahmā by the demigods, who informed him that Hiraṇyakaśipu wanted to overturn all the established principles. After executing severe austerities, people within this material world are promoted to the heavenly planets, but Hiraṇyakaśipu wanted them to be unhappy, suffering because of the diplomatic feelings of the demigods, even in the heavenly planets. He wanted those who were harassed in this world by material transactions to be unhappy for the same reason, even in the heavenly planets. Indeed, be wanted to introduce such harassment everywhere. One might ask how this would be possible, since the universal order has been established since time immemorial, but Hiraṇyakaśipu was proud to declare that he would be able to do everything by the power of his tapasya. He even wanted to make the Vaiṣṇavas' position insecure. These are some of the symptoms of asuric determination.

TEXT 12

iti śuśruma nirbandhaṁ

tapaḥ paramam āsthitaḥ

vidhatsvānantaraṁ yuktaṁ

svayaṁ tri-bhuvaneśvara

SYNONYMS

iti-in this way; śuśruma-we have heard; nirbandham-strong determination; tapaḥ-austerity; paramam-very severe; āsthitaḥ-is situated in; vidhatsva-please take steps; anantaram-as soon as possible; yuktam-befitting; svayam-yourself; tri-bhuvana-īśvara-O master of the three worlds.

O lord, we have heard from reliable sources that in order to obtain your post, Hiraṇyakaśipu is now engaged in severe austerity. You are the master of the three worlds. Please, without delay, take whatever steps you deem appropriate.

In the material world, a servant is provided for by the master but is always planning how to capture the master's post. There have been many instances of this in history. Especially in India during the Mohammedan rule, many servants, by plans and devices, took over the posts of their masters. It is learned from Caitanya literature that one big Zamindar, Subuddhi Rāya, kept a Mohammedan boy as a servant. Of course, he treated the boy as his own child, and sometimes, when the boy would steal something, the master would chastise him by striking him with a cane. There was a mark on the boy's back from this chastisement. Later, after that boy had by crooked means become Hussain Shah, Nawab of Bengal, one day his wife saw the mark on his back and inquired about it. The Nawab replied that in his childhood he had been a servant of Subuddhi Rāya, who had punished him because of some mischievous activities. Upon hearing this, the Nawab's wife immediately became agitated and requested her husband to kill Subuddhi Rāya. Nawab Hussain Shah, of course, was very grateful to Subuddhi Rāya and therefore refused to kill him, but when his wife requested him to turn Subuddhi Rāya into a Mohammedan, the Nawab agreed. Taking some water from his waterpot, he sprinkled it upon Subuddhi Rāya and declared that Subuddhi Rāya had now become a Mohammedan. The point is that this Nawab had been an ordinary menial servant of Subuddhi Rāya but was somehow or other able to occupy the supreme post of Nawab of Bengal. This is the material world. Everyone is trying to become master through various devices, although everyone is servant of his senses. Following this system, a living entity, although servant of his senses, tries to become master of the whole universe. Hiraṇyakaśipu was a typical example of this, and Brahmā was informed by the demigods of his intentions.

TEXT 13

tavāsanaṁ dvija-gavāṁ

pārameṣṭhyaṁ jagat-pate

bhavāya śreyase bhūtyai

kṣemāya vijayāya ca

SYNONYMS

tava-your; āsanam-position on the throne; dvija-of the brahminical culture or the brāhmaṇas; gavām-of the cows; pārameṣṭhyam-supreme; jagat-pate-O master of the whole universe; bhavāya-for improvement; śreyase-for the ultimate happiness; bhūtyai-for increasing the opulence; kṣemāya-for the maintenance and good fortune; vijayāya-for the victory and increasing prestige; ca-and.

O Lord Brahmā, your position within this universe is certainly most auspicious for everyone, especially the cows and brāhmaṇas. Brahminical culture and the protection of cows can be increasingly glorified, and thus all kinds of material happiness, opulence and good fortune will automatically increase. But unfortunately, if Hiraṇyakaśipu occupies your seat, everything will be lost.

In this verse the words dvija-gavāṁ pārameṣṭhyam indicate the most exalted position of the brāhmaṇas, brahminical culture and the cows. In Vedic culture, the welfare of the cows and the welfare of the brāhmaṇas are essential. Without a proper arrangement for developing brahminical culture and protecting cows, all the affairs of administration will go to hell. Being afraid that Hiraṇyakaśipu would occupy the post of Brahmā, all the demigods were extremely disturbed. Hiraṇyakaśipu was a well-known demon, and the demigods knew that if demons and Rākṣasas were to occupy the supreme post, brahminical culture and protection of cows would come to an end. As stated in Bhagavad-gītā (5.29), the original proprietor of everything is Lord Kṛṣṇa (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram). The Lord, therefore, knows particularly well how to develop the material condition of the living entities within this material world. In every universe there is one Brahmā engaged on behalf of Lord Kṛṣṇa, as confirmed in Śrīmad-Bhāgavatam (tene brahma hṛdaya ādi-kavaye). The principal creator in each brahmāṇḍa is Lord Brahmā, who imparts Vedic knowledge to his disciples and sons. On every planet, the king or supreme controller must be a representative of Brahmā. Therefore, if a Rākṣasa, or demon, were situated in Brahmā's post, then the entire arrangement of the universe, especially the protection of the brahminical culture and cows, would be ruined. All the demigods anticipated this danger, and therefore they went to request Lord Brahmā to take immediate steps to thwart Hiraṇyakaśipu's plan.

In the beginning of creation, Lord Brahmā was attacked by two demons-Madhu and Kaiṭabha-but Kṛṣṇa saved him. Therefore Kṛṣṇa is addressed as madhu-kaiṭabha-hantṛ. Now again, Hiraṇyakaśipu was trying to replace Brahmā. The material world is so situated that even the position of Lord Brahmā, not to speak of ordinary living entities, is sometimes in danger. Nonetheless, until the time of Hiraṇyakaśipu, no one had tried to replace Lord Brahmā. Hiraṇyakaśipu, however, was such a great demon that he maintained this ambition.

The word bhūtyai means "for increasing opulence," and the word śreyase refers to ultimately returning home, back to Godhead. In spiritual advancement, one's material position improves at the same time that the path of liberation becomes clear and one is freed from material bondage. If one is situated in an opulent position in spiritual advancement, his opulence never decreases. Therefore such a spiritual benediction is called bhūti or vibhūti. Kṛṣṇa confirms this in Bhagavad-gītā (10.41). Yad yad vibhūtimat sattvaṁ. .. mama tejo-'ṁśa-sambhavam: if a devotee advances in spiritual consciousness and thus becomes materially opulent also, his position is a special gift from the Lord. Such opulence is never to be considered material. At the present, especially on this planet earth, the influence of Lord Brahmā has decreased considerably, and the representatives of Hiraṇyakaśipu-the Rākṣasas and demons-have taken charge. Therefore there is no protection of brahminical culture and cows, which are the basic prerequisites for all kinds of good fortune. This age is very dangerous because society is being managed by demons and Rākṣasas.

TEXT 14

iti vijñāpito devair

bhagavān ātmabhūr nṛpa

parito bhṛgu-dakṣādyair

yayau daityeśvarāśramam

SYNONYMS

iti-thus; vijñāpitaḥ-informed; devaiḥ-by all the demigods; bhagavān-the most powerful; ātma-bhūḥ-Lord Brahmā, who was born from the lotus flower; nṛpa-O King; paritaḥ-being surrounded; bhṛgu-by Bhṛgu; dakṣa-Dakṣa; ādyaiḥ-and others; yayau-went; daitya-īśvara-of Hiraṇyakaśipu, the King of the Daityas; āśramam-to the place of austerity.

O King, being thus informed by the demigods, the most powerful Lord Brahmā, accompanied by Bhṛgu, Dakṣa and other great sages, immediately started for the place where Hiraṇyakaśipu was performing his penances and austerities.

Lord Brahmā was waiting for the austerities performed by Hiraṇyakaśipu to mature so that he could go there and offer benedictions according to Hiraṇyakaśipu's desire. Now, taking the opportunity of being accompanied by all the demigods and great saintly persons, Brahmā went there to award him the benediction he desired.

TEXTS 15–16

na dadarśa praticchannaṁ

valmīka-tṛṇa-kīcakaiḥ

pipīlikābhir ācīrṇaṁ

medas-tvaṅ-māṁsa-śoṇitam

tapantaṁ tapasā lokān

yathābhrāpihitaṁ ravim

vilakṣya vismitaḥ prāha

hasaṁs taṁ haṁsa-vāhanaḥ

SYNONYMS

na-not; dadarśa-saw; praticchannam-covered; valmīka-by an anthill; tṛṇa-grass; kīcakaiḥ-and bamboo sticks; pipīlikābhiḥ-by the ants; ācīrṇam-eaten all around; medaḥ-whose fat; tvak-skin; māṁsa-the flesh; śoṇitam-and blood; tapantam-heating; tapasā-by a severe type of penance; lokān-all the three worlds; yathā-just as; abhra-by clouds; apihitam-covered; ravim-the sun; vilakṣya-seeing; vismitaḥ-struck with wonder; prāha-said; hasan-smiling; tam-to him; haṁsa-vāhanaḥ-Lord Brahmā, who rides a swan airplane.

Lord Brahmā, who is carried by a swan airplane, at first could not see where Hiraṇyakaśipu was, for Hiraṇyakaśipu's body was covered by an anthill and by grass and bamboo sticks. Because Hiraṇyakaśipu had been there for a long time, the ants had devoured his skin, fat, flesh and blood. Then Lord Brahmā and the demigods spotted him, resembling a cloud-covered sun, heating all the world by his austerity. Struck with wonder, Lord Brahmā began to smile and then addressed him as follows.

The living entity can live merely by his own power, without the help of skin, marrow, bone, blood and so on, because it is said, asaṅgo'yaṁ puruṣaḥ-the living entity has nothing to do with the material covering. Hiraṇyakaśipu performed a severe type of tapasya, austerity, for many long years. Indeed, it is said that he performed the tapasya for one hundred heavenly years. Since one day of the demigods equals six of our months, certainly this was a very long time. By nature's own way, his body had been almost consumed by earthworms, ants and other parasites, and therefore even Brahmā was at first unable to see him. Later, however, Brahmā could ascertain where Hiraṇyakaśipu was, and Brahmā was struck with wonder to see Hiraṇyakaśipu's extraordinary power to execute tapasya. Anyone would conclude that Hiraṇyakaśipu was dead because his body was covered in so many ways, but Lord Brahmā, the supreme living being in this universe, could understand that Hiraṇyakaśipu was alive but covered by material elements.

It is also to be noted that although Hiraṇyakaśipu performed this austerity for a long, long time, he was nonetheless known as a Daitya and Rākṣasa. It will be seen from verses to follow that even great saintly persons could not perform such a severe type of austerity. Why then was he called a Rākṣasa and Daitya? It is because whatever he did was for his own sense gratification. His son Prahlāda Mahārāja was only five years old, and so what could Prahlāda do? Yet simply by performing a little devotional service according to the instructions of Nārada Muni, Prahlāda became so dear to the Lord that the Lord came to save him, whereas Hiraṇyakaśipu, in spite of all his austerities, was killed. This is the difference between devotional service and all other methods of perfection. One who performs severe austerities for sense gratification is fearful to the entire world. whereas a devotee who performs even a slight amount of devotional service is a friend to everyone (suhṛdaṁ sarva-bhūtānām). Since the Lord is the well-wisher of every living entity and since a devotee assumes the qualities of the Lord, a devotee also acts for everyone's good fortune by performing devotional service. Thus although Hiraṇyakaśipu performed such a severe austerity, he remained a Daitya and a Rākṣasa, whereas Prahlāda Mahārāja, although born of the same Daitya father, became the most exalted devotee and was personally protected by the Supreme Lord. Bhakti is therefore called sarvopādhi-vinirmuktam [Cc. Madhya 19.170], indicating that a devotee is freed from all material designations, and anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11], situated in a transcendental position, free from all material desires.

TEXT 17

śrī-brahmovāca

uttiṣṭhottiṣṭha bhadraṁ te

tapaḥ-siddho 'si kāśyapa

varado 'ham anuprāpto

vriyatām īpsito varaḥ

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; uttiṣṭha-please get up; uttiṣṭha-get up; bhadram-good fortune; te-unto you; tapaḥ-siddhaḥ-perfect in executing austerities; asi-you are; kāśyapa-O son of Kaśyapa; vara-daḥ-the giver of benediction; aham-I; anuprāptaḥ-arrived; vriyatām-let it be submitted; īpsitaḥ-desired; varaḥ-benediction.

Lord Brahmā said: O son of Kaśyapa Muni, please get up, please get up. All good fortune unto you. You are now perfect in the performance of your austerities, and therefore I may give you a benediction. You may now ask from me whatever you desire, and I shall try to fulfill your wish.

Śrīla Madhvācārya quotes from the Skanda Purāṇa, which says that Hiraṇyakaśipu, having become a devotee of Lord Brahmā, who is known as Hiraṇyagarbha, and having undergone a severe austerity to please him, is also known as Hiraṇyaka. Rākṣasas and demons worship various demigods, such as Lord Brahmā and Lord Śiva, just to take the post of these demigods. This we have already explained in previous verses.

TEXT 18

adrākṣam aham etaṁ te

hṛt-sāraṁ mahad-adbhutam

daṁśa-bhakṣita-dehasya

prāṇā hy asthiṣu śerate

SYNONYMS

adrākṣam-have personally seen; aham-I; etam-this; te-your; hṛt-sāram-power of endurance; mahat-very great; adbhutam-wonderful; daṁśa-bhakṣita-eaten by worms and ants; dehasya-whose body; prāṇāḥ-the life air; hi-indeed; asthiṣu-in the bones; śerate-is taking shelter.

I have been very much astonished to see your endurance. In spite of being eaten and bitten by all kinds of worms and ants, you are keeping your life air circulating within your bones. Certainly this is wonderful.

It appears that the soul can exist even through the bones, as shown by the personal example of Hiraṇyakaśipu. When great yogīs are in samadhi, even when their bodies are buried and their skin, marrow, blood and so on have all been eaten, if only their bones remain they can exist in a transcendental position. Very recently an archaeologist published findings indicating that Lord Christ, after being buried, was exhumed and that he then went to Kashmir. There have been many actual examples of yogīs' being buried in trance and exhumed alive and in good condition several hours later. A yogī can keep himself alive in a transcendental state even if buried not only for many days but for many years.

TEXT 19

naitat pūrvarṣayaś cakrur

na kariṣyanti cāpare

nirambur dhārayet prāṇān

ko vai divya-samāḥ śatam

SYNONYMS

na-not; etat-this; pūrva-ṛṣayaḥ-the sages before you, such as Bhṛgu; cakruḥ-executed; na-nor; kariṣyanti-will execute; ca-also; apare-others; nirambuḥ-without drinking water; dhārayet-can sustain; prāṇān-the life air; kaḥ-who; vai-indeed; divya-samāḥ-celestial years; śatam-one hundred.

Even saintly persons like Bhṛgu, born previously, could not perform such severe austerities, nor will anyone in the future be able to do so. Who within these three worlds can sustain his life without even drinking water for one hundred celestial years?

It appears that even if a yogī does not drink a drop of water, he can live for many, many years by the yogic process, though his outer body be eaten by ants and moths.

TEXT 20

vyavasāyena te 'nena

duṣkareṇa manasvinām

tapo-niṣṭhena bhavatā

jito 'haṁ diti-nandana

SYNONYMS

vyavasāyena-by determination; te-your; anena-this; duṣkareṇa-difficult to perform; manasvinām-even for great sages and saintly persons; tapaḥ-niṣṭhena-aimed at executing austerity; bhavatā-by you; jitaḥ-conquered; aham-I; diti-nandana-O son of Diti.

My dear son of Diti, with your great determination and austerity you have done what was impossible even for great saintly persons, and thus I have certainly been conquered by you.

In regard to the word jitaḥ, Śrīla Madhva Muni gives the following quotation from the Śabda-nirṇaya: parābhūtaṁ vaśa-sthaṁ ca jitabhid ucyate budhaiḥ. "If one comes under someone else's control or is defeated by another, he is called jitaḥ." Hiraṇyakaśipu's austerity was so great and wonderful that even Lord Brahmā agreed to be conquered by him.

TEXT 21

tatas ta āśiṣaḥ sarvā

dadāmy asura-puṅgava

martasya te hy amartasya

darśanaṁ nāphalaṁ mama

SYNONYMS

tataḥ-because of this; te-unto you; āśiṣaḥ-benedictions; sarvāḥ-all; dadāmi-I shall give; asura-puṅgava-O best of the asuras; martasya-of one who is destined to die; te-such as you; hi-indeed; amartasya-of one who does not die; darśanam-the audience; na-not; aphalam-without results; mama-my.

O best of the asuras, for this reason I am now prepared to give you all benedictions, according to your desire. I belong to the celestial world of demigods, who do not die like human beings. Therefore, although you are subject to death, your audience with me will not go in vain.

It appears that human beings and asuras are subject to death, whereas demigods are not. The demigods who reside with Lord Brahmā in Satyaloka go to Vaikuṇṭhaloka in their present bodily constructions at the time of the dissolution. Therefore although Hiraṇyakaśipu had undergone severe austerities, Lord Brahmā predicted that he had to die; he could not become immortal or even gain equal status with the demigods. The great austerities and penances he had performed for so many years could not give him protection from death. This was foretold by Lord Brahmā.

TEXT 22

śrī-nārada uvāca

ity uktvādi-bhavo devo

bhakṣitāṅgaṁ pipīlikaiḥ

kamaṇḍalu-jalenaukṣad

divyenāmogha-rādhasā

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; iti-thus; uktvā-saying; ādi-bhavaḥ-Lord Brahmā, the original living creature within this universe; devaḥ-the principal demigod; bhakṣita-aṅgam-Hiraṇyakaśipu's body, which had been almost completely eaten; pipīlikaiḥ-by the ants; kamaṇḍalu-from the special waterpot in the hands of Lord Brahmā; jalena-by water; aukṣat-sprinkled; divyena-which was spiritual, not ordinary; amogha-without fail; rādhasā-whose power.

Śrī Nārada Muni continued: After speaking these words to Hiraṇyakaśipu, Lord Brahmā, the original being of this universe, who is extremely powerful, sprinkled transcendental, infallible, spiritual water from his kamaṇḍalu upon Hiraṇyakaśipu's body, which had been eaten away by ants and moths. Thus he enlivened Hiraṇyakaśipu.

Lord Brahmā is the first created being within this universe and is empowered by the Supreme Lord top create. Tene brahma hṛdā ya ādi-kavaye: the ādi deva, or ādi-kavi-the first living creature-was personally taught by the Supreme Personality of Godhead through the heart. There was no one to teach him, but since the Lord is situated within Brahmā's heart, Brahmā was educated by the Lord Himself. Lord Brahmā, being especially empowered, is infallible in doing whatever he wants. This is the meaning of the word amogha rādhasā. He desired to restore Hiraṇyakaśipu's original body, and therefore, by sprinkling transcendental water from his waterpot, he immediately did so.

TEXT 23

sa tat kīcaka-valmīkāt

saha-ojo-balānvitaḥ

sarvāvayava-sampanno

vajra-saṁhanano yuvā

utthitas tapta-hemābho

vibhāvasur ivaidhasaḥ

SYNONYMS

saḥ-Hiraṇyakaśipu; tat-that; kīcaka-valmīkāt-from the anthill and bamboo grove; sahaḥ-mental strength; ojaḥ-strength of the senses; bala-and sufficient bodily strength; anvitaḥ-endowed with; sarva-all; avayava-the limbs of the body; sampannaḥ-fully restored; vajra-saṁhananaḥ-having a body as strong as a thunderbolt; yuvā-young; utthitaḥ-arisen; tapta-hema-ābhaḥ-whose bodily luster became like molten gold; vibhāvasuḥ-fire; iva-like; edhasaḥ-from fuel wood.

As soon as he was sprinkled with the water from Lord Brahmā's waterpot, Hiraṇyakaśipu arose, endowed with a full body with limbs so strong that they could bear the striking of a thunderbolt. With physical strength and a bodily luster resembling molten gold, he emerged from the anthill a completely young man, just as fire springs from fuel wood.

Hiraṇyakaśipu was revitalized, so much so that his body was quite competent to tolerate the striking of thunderbolts. He was now a young man with a strong body and a very beautiful bodily luster resembling molten gold. This is the rejuvenation that took place because of his severe austerity and penance.

TEXT 24

sa nirīkṣyāmbare devaṁ

haṁsa-vāham upasthitam

nanāma śirasā bhūmau

tad-darśana-mahotsavaḥ

SYNONYMS

saḥ-he (Hiraṇyakaśipu); nirīkṣya-seeing; ambare-in the sky; devam-the supreme demigod; haṁsa-vāham-who rides a swan airplane; upasthitam-situated before him; nanāma-offered obeisances; śirasā-with his head; bhūmau-on the ground; tat-darśana-by seeing Lord Brahmā; mahā-utsavaḥ-very much pleased.

Seeing Lord Brahmā present before him in the sky, carried by his swan airplane, Hiraṇyakaśipu was extremely pleased. He immediately fell flat with his head on the ground and began to express his obligation to the lord.

Lord Kṛṣṇa says in Bhagavad-gītā (9.23–24):

ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

ahaṁ hi sarva-yajñānāṁ
bhoktā ca prabhur eva ca
na tu mām abhijānanti
tattvenātaś cyavanti te

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding. I am the only enjoyer and the only object of sacrifice. Those who do not recognize My true transcendental nature fall down."

In effect, Kṛṣṇa says, "Persons engaged in the worship of demigods are not very intelligent, although such worship is indirectly offered to Me." For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. The process of watering a tree is to pour water on the root. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated in Bhagavad-gītā as avidhi-pūrvakam. In other words, Kṛṣṇa does not approve the unnecessary worship of the demigods.

In Bhagavad-gītā it is clearly stated that there are many types of yajña performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajña means Viṣṇu. In the Third Chapter of Bhagavad-gītā it is clearly stated that one should work only for satisfying Yajña, or Viṣṇu. The perfectional form of human civilization, known as varṇāśrama-dharma, is specifically meant for satisfying Viṣṇu. Therefore, Kṛṣṇa says, "I am the enjoyer of all sacrifices because I am the supreme master." However, less intelligent persons, without knowing this fact, worship demigods for temporary benefit. Therefore they fall down to material existence and do not achieve the desired goal of life. If, however, anyone has any material desire to be fulfilled, he had better pray for it to the Supreme Lord (although that is not pure devotion), and he will thus achieve the desired result.

Although Hiraṇyakaśipu offered his obeisances unto Lord Brahmā, he was strongly inimical toward Lord Viṣṇu. This is the symptom of an asura. Asuras worship the demigods as being separate from the Lord, not knowing that all the demigods are powerful because of being servants of the Lord. If the Supreme Lord were to withdraw the powers of the demigods, the demigods would no longer be able to offer benedictions to their worshipers. The difference between a devotee and a nondevotee, or asura, is that a devotee knows that Lord Viṣṇu is the Supreme Personality of Godhead and that everyone derives power from Him. Without worshiping the demigods for particular powers, a devotee worships Lord Viṣṇu, knowing that if he desires a particular power he can get that power while acting as Lord Viṣṇu's devotee. Therefore in the śāstra (Bhāg. 2.3.10) it is recommended:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"A person who has broader intelligence, whether he be full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." Even if a person has material desires, instead of worshiping the demigods he should pray to the Supreme Lord so that his connection with the Supreme Lord will be established and he will be saved from becoming a demon or a nondevotee. In this regard, Śrīla Madhvācārya gives the following quotation from the Brahma-tarka:

eka-sthānaika-kāryatvād
viṣṇoḥ prādhānyatas tathā
jīvasya tad-adhīnatvān
na bhinnādhikṛtaṁ vacaḥ

Since Viṣṇu is the Supreme, by worshiping Viṣṇu one can fulfill all one's desires. There is no need to divert one's attention to any demigod.

TEXT 25

utthāya prāñjaliḥ prahva

īkṣamāṇo dṛśā vibhum

harṣāśru-pulakodbhedo

girā gadgadayāgṛṇāt

SYNONYMS

utthāya-getting up; prāñjaliḥ-with folded hands; prahvaḥ-in a humble manner; īkṣamāṇaḥ-seeing; dṛśā-with his eyes; vibhum-the supreme person within this universe; harṣa-of jubilation; aśru-with tears; pulaka-with hairs standing on the body; udbhedaḥ-enlivened; girā-by words; gadgadayā-faltering; agṛṇāt-prayed.

Then, getting up from the ground and seeing Lord Brahmā before him, the head of the Daityas was overwhelmed by jubilation. With tears in his eyes, his whole body shivering, he began praying in a humble mood, with folded hands and a faltering voice, to satisfy Lord Brahmā.

TEXTS 26–27

śrī-hiraṇyakaśipur uvāca

kalpānte kāla-sṛṣṭena

yo 'ndhena tamasāvṛtam

abhivyanag jagad idaṁ

svayañjyotiḥ sva-rociṣā

ātmanā tri-vṛtā cedaṁ

sṛjaty avati lumpati

rajaḥ-sattva-tamo-dhāmne

parāya mahate namaḥ

SYNONYMS

śrī-hiraṇyakaśipuḥ uvāca-Hiraṇyakaśipu said; kalpa-ante-at the end of every day of Lord Brahmā; kāla-sṛṣṭena-created by the time factor; yaḥ-he who; andhena-by dense darkness; tamasā-by ignorance; āvṛtam-covered; abhivyanak-manifested; jagat-cosmic manifestation; idam-this; svayam-jyotiḥ-self-effulgent; sva-rociṣā-by his bodily rays; ātmanā-by himself; tri-vṛtā-conducted by the three modes of material nature; ca-also; idam-this material world; sṛjati-creates; avati-maintain s; lumpati-annihilates; rajaḥ-of the mode of passion; sattva-the mode of goodness; tamaḥ-and the mode of ignorance; dhāmne-unto the supreme lord; parāya-unto the supreme; mahate-unto the great; namaḥ-my respectful obeisances.

Let me offer my respectful obeisances unto the supreme lord within this universe. At the end of each day of his life, the universe is fully covered with dense darkness by the influence of time, and then again, during his next day, that self-effulgent lord, by his own effulgence, manifests, maintains and destroys the entire cosmic manifestation through the material energy, which is invested with the three modes of material nature. He, Lord Brahmā, is the shelter of those modes of nature-sattva-guṇa, rajo-guṇa and tamo-guṇa.

The words abhivyanag jagad idam refer to he who creates this cosmic manifestation. The original creator is the Supreme Personality of Godhead, Kṛṣṇa (janmādy asya yataḥ [SB 1.1.1]); Lord Brahmā is the secondary creator. When Lord Brahmā is empowered by Lord Kṛṣṇa as the engineer to create the phenomenal world, he becomes the supremely powerful feature within this universe. The total material energy is created by Kṛṣṇa, and later, taking advantage of all that has necessarily been created, Lord Brahmā engineers the entire phenomenal universe. At the end of Lord Brahmā's day, everything up to Svargaloka is inundated with water, and the next morning, when there is darkness in the universe, Brahmā again brings the phenomenal manifestation into existence. Therefore he is described here as he who manifests this universe.

Trīn guṇān vṛṇoti: Lord Brahmā takes advantage of the three modes of material nature. prakṛti, material nature, is described here as tri-vṛtā, the source of the three material modes. Śrīla Madhvācārya comments in this connection that tri-vṛtā means prakṛtyā. Thus Lord Kṛṣṇa is the original creator, and Lord Brahmā is the original engineer.

TEXT 28

nama ādyāya bījāya

jñāna-vijñāna-mūrtaye

prāṇendriya-mano-buddhi-

vikārair vyaktim īyuṣe

SYNONYMS

namaḥ-I offer my respectful obeisances; ādyāya-unto the original living creature; bījāya-the seed of the cosmic manifestation; jñāna-of knowledge; vijñāna-and of practical application; mūrtaye-unto the deity or form; prāṇa-of the life air; indriya-of the senses; manaḥ-of the mind; buddhi-of the intelligence; vikāraiḥ-by transformations; vyaktim-manifestation; īyuṣe-who has obtained.

I offer my obeisances to the original personality within this universe, Lord Brahmā, who is cognizant and who can apply his mind and realized intelligence in creating this cosmic manifestation. It is because of his activities that everything within the universe is visible. He is therefore the cause of all manifestations.

The Vedānta-sūtra begins by declaring that the Absolute Person is the original source of all creation (janmādy asya yataḥ [SB 1.1.1]). One may ask whether Lord Brahmā is the Supreme Absolute Person. No, the Supreme Absolute Person is Kṛṣṇa. Brahmā receives his mind, intelligence, materials and everything else from Kṛṣṇa, and then he becomes the secondary creator, the engineer of this universe. In this regard we may note that the creation does not take place accidentally, because of the explosion of a chunk. Such nonsensical theories are not accepted by Vedic students. The first created living being is Brahmā, who is endowed with perfect knowledge and intelligence by the Lord. As stated in Śrīmad-Bhāgavatam, tene brahma hṛdā ya ādi-kavaye: although Brahmā is the first created being, he is not independent, for he receives help from the Supreme Personality of Godhead through his heart. There is no one but Brahmā at the time of creation, and therefore he receives his intelligence directly from the Lord through the heart. This has been discussed in the beginning of Śrīmad-Bhāgavatam.

Lord Brahmā is described in this verse as the original cause of the cosmic manifestation, and this applies to his position in the material world. There are many, many such controllers, all of whom are created by the Supreme Lord, Viṣṇu. This is illustrated by an incident described in Caitanya-caritāmṛta. When the Brahmā of this particular universe was invited by Kṛṣṇa to Dvārakā, he thought that he was the only Brahmā. Therefore when Kṛṣṇa inquired from His servant which Brahmā was at the door to visit, Lord Brahmā was surprised. He replied that of course Lord Brahmā, the father of the four Kumāras, was waiting at the door. Later, Lord Brahmā asked Kṛṣṇa why He had inquired which Brahmā had come. He was then informed that there are millions of other Brahmās because there are millions of universes. Kṛṣṇa then called all the Brahmās, who immediately came to visit Him. The catur-mukha Brahmā, the four-headed Brahmā of this universe, thought himself a very insignificant creature in the presence of so many Brahmās with so many heads. Thus although there is a Brahmā who is the engineer of each universe, Kṛṣṇa is the original source of all of them.

TEXT 29

tvam īśiṣe jagatas tasthuṣaś ca

prāṇena mukhyena patiḥ prajānām

cittasya cittair mana-indriyāṇāṁ

patir mahān bhūta-guṇāśayeśaḥ

SYNONYMS

tvam-you; īśiṣe-actually control; jagataḥ-of the moving being; tasthuṣaḥ-of the being that is dull or stationed in one place; ca-and; prāṇena-by the living force; mukhyena-the origin of all activities; patiḥ-master; prajānām-of all living entities; cittasya-of the mind; cittaiḥ-by the consciousness; manaḥ-of the mind; indriyāṇām-and of the two kinds of senses (acting and knowledge-gathering); patiḥ-the master; mahān-great; bhūta-of the material elements; guṇa-and the qualities of the material elements; āśaya-of desires; īśaḥ-the supreme master.

Your Lordship, being the origin of the life of this material world, is the master and controller of the living entities, both moving and stationary, and you inspire their consciousness. You maintain the mind and the acting and knowledge-acquiring senses, and therefore you are the great controller of all the material elements and their qualities, and you are the controller of all desires.

In this verse it is clearly indicated that the original source of everything is life. Brahmā was instructed by the supreme life, Kṛṣṇa. Kṛṣṇa is the supreme living entity (nityo nityānāṁ cetanaś cetanānām), and Brahmā is also a living entity, but the original source of Brahmā is Kṛṣṇa. Therefore Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O Arjuna, there is no truth superior to Me." Kṛṣṇa is the original source of Brahmā, who is the original source of this universe. Brahmā is a representative of Kṛṣṇa, and therefore all the qualities and activities of Kṛṣṇa are also present in Lord Brahmā.

TEXT 30

tvaṁ sapta-tantūn vitanoṣi tanvā

trayyā catur-hotraka-vidyayā ca

tvam eka ātmātmavatām anādir

ananta-pāraḥ kavir antarātmā

SYNONYMS

tvam-you; sapta-tantūn-the seven kinds of Vedic ritualistic ceremonies, beginning from the agniṣṭoma-yajña; vitanoṣi-spread; tanvā-by your body; trayyā-the three Vedas; catuḥ-hotraka-of the four kinds of Vedic priests, known as hotā, adhvaryu, brahma and udgātā; vidyayā-by the necessary knowledge; ca-also; tvam-you; ekaḥ-one; ātmā-the Supersoul; ātma-vatām-of all living entities; anādiḥ-without beginning; ananta-pāraḥ-without end; kaviḥ-the supreme inspirer; antaḥ-ātmā-the Supersoul within the core of the heart.

My dear lord, by your form as the Vedas personified and through knowledge relating to the activities of all the yajñic brāhmaṇas, you spread the Vedic ritualistic ceremonies of the seven kinds of sacrifices, headed by agniṣṭoma. Indeed, you inspire the yajñic brāhmaṇas to perform the rituals mentioned in the three Vedas. Being the Supreme Soul, the Supersoul of all living entities, you are beginningless, endless and omniscient, beyond the limits of time and space.

The Vedic ritualistic ceremonies, the knowledge thereof, and the person who agrees to perform them are inspired by the Supreme Soul. As confirmed in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] from the Lord come remembrance, knowledge and forgetfulness. The Supersoul is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), and when one is advanced in Vedic knowledge, the Supersoul gives him directions. Acting as Supersoul, the Lord gives inspiration to a suitable person to perform the Vedic ritualistic ceremonies. In this connection, four classes of priests, known as ṛtvik, are required. They are mentioned as hotā, adhvaryu, brahma and udgātā.

TEXT 31

tvam eva kālo 'nimiṣo janānām

āyur lavādy-avayavaiḥ kṣiṇoṣi

kūṭa-stha ātmā parameṣṭhy ajo mahāṁs

tvaṁ jīva-lokasya ca jīva ātmā

SYNONYMS

tvam-you; eva-indeed; kālaḥ-unlimited time; animiṣaḥ-unblinking; janānām-of all living entities; āyuḥ-the duration of life; lava-ādi-consisting of seconds, moments, minutes and hours; avayavaiḥ-by different parts; kṣiṇoṣi-reduce; kūṭa-sthaḥ-without being affected by anything; ātmā-the Supersoul; parameṣṭhī-the Supreme Lord; ajaḥ-the unborn; mahān-the great; tvam-you; jīva-lokasya-of this material world; ca-also; jīvaḥ-the cause of life; ātmā-the Supersoul.

O my lord, Your Lordship is eternally awake, seeing everything that happens. As eternal time, you reduce the duration of life for all living entities through your different parts, such as moments, seconds, minutes and hours. Nonetheless, you are unchanged, resting in one place as the Supersoul, witness and Supreme Lord, the birthless, all-pervading controller who is the cause of life for all living entities.

In this verse the word kūṭa-stha is very important. Although the Supreme Personality of Godhead is situated everywhere, He is the central unchanging point. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] the Lord is situated in full in the core of everyone's heart. As indicated in the Upaniṣads by the word ekatvam, although there are millions and millions of living entities, the Lord is situated as the Supersoul in every one of them. Nonetheless, He is one in many. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: [Bs 5.33] He has many forms, yet they are advaita-one and unchanging. Since the Lord is all-pervading, He is also situated in eternal time. The living entities are described as parts and parcels of the Lord because He is the life and soul of all living entities, being situated within their hearts as the antaryāmī, as enunciated by the philosophy of inconceivable oneness and difference (acintya-bhedābheda). Since the living entities are part of God, they are one in quality with the Lord, yet they are different from Him. The Supersoul, who inspires all living entities to act, is one and changeless. There are varieties of subjects, objects and activities, yet the Lord is one.

TEXT 32

tvattaḥ paraṁ nāparam apy anejad

ejac ca kiñcid vyatiriktam asti

vidyāḥ kalās te tanavaś ca sarvā

hiraṇyagarbho 'si bṛhat tri-pṛṣṭhaḥ

SYNONYMS

tvattaḥ-from you; param-higher; na-not; aparam-lower; api-even; anejat-not moving; ejat-moving; ca-and; kiñcit-anything; vyatiriktam-separate; asti-there is; vidyāḥ-knowledge; kalāḥ-its parts; te-of you; tanavaḥ-features of the body; ca-and; sarvāḥ-all; hiraṇya-garbhaḥ-the one who keeps the universe within his abdomen; asi-you are; bṛhat-greater than the greatest; tri-pṛṣṭhaḥ-transcendental to the three modes of material nature.

There is nothing separate from you, whether it be better or lower, stationary or moving. The knowledge derived from the Vedic literatures like the Upaniṣads, and from all the sub-limbs of the original Vedic knowledge, form your external body. You are Hiraṇyagarbha, the reservoir of the universe, but nonetheless, being situated as the supreme controller, you are transcendental to the material world, which consists of the three modes of material nature.

The word param means "the supreme cause," and aparam means "the effect." The supreme cause is the Supreme Personality of Godhead, and the effect is material nature. The living entities, both moving and nonmoving, are controlled by the Vedic instructions in art and science, and therefore they are all expansions of the external energy of the Supreme Personality of Godhead, who is the center as the Supersoul. The brahmāṇḍas, the universes, exist during the duration of a breath of the Supreme Lord (yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]). Thus they are also within the womb of the Supreme Personality of Godhead, Mahā-Viṣṇu. Nothing, therefore, is separate from the Supreme Lord. This is the philosophy of .

TEXT 33

vyaktaṁ vibho sthūlam idaṁ śarīraṁ

yenendriya-prāṇa-mano-guṇāṁs tvam

bhuṅkṣe sthito dhāmani pārameṣṭhye

avyakta ātmā puruṣaḥ purāṇaḥ

SYNONYMS

vyaktam-manifested; vibho-O my lord; sthūlam-cosmic manifestation; idam-this; śarīram-external body; yena-by which; indriya-the senses; prāṇa-the life air; manaḥ-the mind; guṇān-transcendental qualities; tvam-you; bhuṅkṣe-enjoy; sthitaḥ-situated; dhāmani-in your own abode; pārameṣṭhye-the supreme; avyaktaḥ-not manifested through ordinary knowledge; ātmā-the soul; puruṣaḥ-the supreme person; purāṇaḥ-the oldest.

O my lord, being changelessly situated in your own abode, you expand your universal form within this cosmic manifestation, thus appearing to taste the material world. You are Brahman, the Supersoul, the oldest, the Personality of Godhead.

It is said that the Absolute Truth appears in three features-namely, impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead, Kṛṣṇa. The cosmic manifestation is the gross material body of the Supreme Personality of Godhead, who enjoys the taste of the material mellows by expanding His parts and parcels, the living entities, who are qualitatively one with Him. The Supreme Personality of Godhead, however, is situated in the Vaikuṇṭha planets, where He enjoys the spiritual mellows. Therefore the one Absolute Truth, Bhagavān, pervades all by His material cosmic manifestation, the spiritual Brahman effulgence, and His personal existence as the Supreme Lord.

TEXT 34

anantāvyakta-rūpeṇa

yenedam akhilaṁ tatam

cid-acic-chakti-yuktāya

tasmai bhagavate namaḥ

SYNONYMS

ananta-avyakta-rūpeṇa-by the unlimited, unmanifested form; yena-by which; idam-this; akhilam-total aggregate; tatam-expanded; cit-with spiritual; acit-and material; śakti-potency; yuktāya-unto he who is endowed; tasmai-unto him; bhagavate-unto the Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances.

Let me offer my respectful obeisances unto the Supreme, who in his unlimited, unmanifested form has expanded the cosmic manifestation, the form of the totality of the universe. He possesses external and internal energies and the mixed energy called the marginal potency, which consists of all the living entities.

The Lord is endowed with unlimited potencies (parāsya śaktir vividhaiva śrūyate), which are summarized as three, namely external, internal and marginal. The external potency manifests this material world, the internal potency manifests the spiritual world, and the marginal potency manifests the living entities, who are mixtures of internal and external. The living entity, being part and parcel of Parabrahman, is actually internal potency, but because of being in contact with the material energy, he is an emanation of material and spiritual energies. The Supreme Personality of Godhead is above the material energy and is engaged in spiritual pastimes. The material energy is only an external manifestation of His pastimes.

TEXT 35

yadi dāsyasy abhimatān

varān me varadottama

bhūtebhyas tvad-visṛṣṭebhyo

mṛtyur mā bhūn mama prabho

SYNONYMS

yadi-if; dāsyasi-you will give; abhimatān-the desired; varān-benedictions; me-unto me; varada-uttama-O best of all benedictors; bhūtebhyaḥ-from living entities; tvat-by you; visṛṣṭebhyaḥ-who are created; mṛtyuḥ-death; mā-not; bhūt-let there be; mama-my; prabho-O my lord.

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

After being created from the navel of Garbhodakaśāyī Viṣṇu, Lord Brahmā, the original created living being within the universe, created many other different types of living entities to reside in this universe. Therefore, from the beginning of creation, the living entities were born of a superior living entity. Ultimately, Kṛṣṇa is the supreme living being, the father of all others. Ahaṁ bīja-pradaḥ pitā: He is the seed-giving father of all living entities.

Thus far, Hiraṇyakaśipu has adored Lord Brahmā as the Supreme Personality of Godhead and has expected to become immortal by the benediction of Lord Brahmā. Now, however, having come to understand that even Lord Brahmā is not immortal because at the end of the millennium Lord Brahmā will also die, Hiraṇyakaśipu is very carefully asking him for benedictions that will be almost as good as immortality. His first proposal is that he not be killed by any of the different forms of living entities created by Lord Brahmā within this material world.

TEXT 36

nāntar bahir divā naktam

anyasmād api cāyudhaiḥ

na bhūmau nāmbare mṛtyur

na narair na mṛgair api

SYNONYMS

na-not; antaḥ-inside (the palace or home); bahiḥ-outside the home; divā-during the daytime; naktam-during the night; anyasmāt-from any others beyond Lord Brahmā; api-even; ca-also; ayudhaiḥ-by any weapons used within this material world; na-nor; bhūmau-on the ground; na-not; ambare-in the sky; mṛtyuḥ-death; na-not; naraiḥ-by any men; na-nor; mṛgaiḥ-by any animal; api-also.

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought by any being other than those created by you, nor by any weapon, nor by any human being or animal.

Hiraṇyakaśipu was very much afraid of Viṣṇu's becoming an animal to kill him because his brother had been killed by Viṣṇu when the Lord took the shape of a boar. He was therefore very careful to guard against all kinds of animals. But even without taking the shape of an animal, Viṣṇu could kill him by hurling His Sudarśana cakra, which can go anywhere without the Lord's physical presence. Therefore Hiraṇyakaśipu was careful to guard against all kinds of weapons. He guarded against all kinds of time, space and countries because he was afraid of being killed by someone else in another land. There are many other planets, higher and lower, and therefore he prayed for the benediction of not being killed by any resident of any of these planets. There are three original deities-Brahmā, Viṣṇu and Maheśvara. Hiraṇyakaśipu knew that Brahmā would not kill him, but he also wanted not to be killed by Lord Viṣṇu or Lord Śiva. Consequently, he prayed for such a benediction. Thus Hiraṇyakaśipu thought himself securely protected from any kind of death caused by any living entity within this universe. He also carefully guarded against natural death, which might take place within his house or outside of the house.

TEXTS 37–38

vyasubhir vāsumadbhir vā

surāsura-mahoragaiḥ

apratidvandvatāṁ yuddhe

aika-patyaṁ ca dehinām

sarveṣāṁ loka-pālānāṁ

mahimānaṁ yathātmanaḥ

tapo-yoga-prabhāvāṇāṁ

yan na riṣyati karhicit

SYNONYMS

vyasubhiḥ-by things that have no life; vā-or; asumadbhiḥ-by entities that have life; vā-or; sura-by the demigods; asura-the demons; mahā-uragaiḥ-by the great serpents who live on the lower planets; apratidvandvatām-without a rival; yuddhe-in battle; aika-patyam-supremacy; ca-and; dehinām-over those who have material bodies; sarveṣām-of all; loka-pālānām-the predominating deities of all planets; mahimānam-the glory; yathā-just as; ātmanaḥ-of yourself; tapaḥ-yoga-prabhāvāṇām-of those whose power is obtained by austerities and the practice of mystic yoga; yat-which; na-never; riṣyati-is destroyed; karhicit-at any time.

Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

Lord Brahmā obtained his supreme position due to long austerities and penances, mystic yoga, meditation and so on. Hiraṇyakaśipu wanted a similar position. The ordinary powers achieved by mystic yoga, austerities and other processes are sometimes vanquished, but the powers obtained by the mercy of the Lord are never vanquished. Hiraṇyakaśipu, therefore, wanted a benediction that would never be vanquished.

Thus end the Bhaktivedanta purports of the Seventh Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Hiraṇyakaśipu's Plan to Become Immortal."

Chapter Four

Hiraṇyakaśipu Terrorizes the Universe

This chapter fully describes how Hiraṇyakaśipu obtained power from Lord Brahmā and misused it by harassing all the living entities within this universe.

By severe austerities, Hiraṇyakaśipu satisfied Lord Brahmā and obtained the benedictions he desired. After he received these benedictions, his body, which had been almost entirely consumed, was revived with full beauty and a luster like gold. Nonetheless, he continued to be envious of Lord Viṣṇu, unable to forget Lord Viṣṇu's having killed his brother. Hiraṇyakaśipu conquered everyone in the ten directions and the three worlds and brought all living entities, both demigods and asuras, under his control. Becoming the master of all places, including the residence of Indra, whom he had driven out, he began enjoying life in great luxury and thus became mad. All the demigods but Lord Viṣṇu, Lord Brahmā and Lord Śiva came under his control and began serving him, but despite all his material power he was dissatisfied because he was always puffed up, proud of transgressing the Vedic regulations. All the brāhmaṇas were dissatisfied with him, and they cursed him with determination. Eventually, all the living entities within the universe, represented by the demigods and sages, prayed to the Supreme Lord for relief from Hiraṇyakaśipu's rule.

Lord Viṣṇu informed the demigods that they and the other living entities would be saved from the fearful conditions created by Hiraṇyakaśipu. Since Hiraṇyakaśipu was the oppressor of all the demigods, the followers of the Vedas, the cows, the brāhmaṇas and the religious, saintly persons, and since he was envious of the Supreme Lord, he would naturally be killed very soon. Hiraṇyakaśipu's last exploit would be to torment his own son Prahlāda, who was a mahā-bhāgavata, an exalted Vaiṣṇava. Then his life would end. When the demigods were thus reassured by the Supreme Personality of Godhead, everyone was satisfied, knowing that the miseries inflicted upon them by Hiraṇyakaśipu would come to an end.

Finally, Nārada Muni describes the characteristics of Prahlāda Mahārāja, the son of Hiraṇyakaśipu, and describes how his father envied his own qualified son. In this way the chapter ends.

TEXT 1

śrī-nārada uvāca

evaṁ vṛtaḥ śata-dhṛtir

hiraṇyakaśipor atha

prādāt tat-tapasā prīto

varāṁs tasya sudurlabhān

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; evam-thus; vṛtaḥ-solicited; śata-dhṛtiḥ-Lord Brahmā; hiraṇyakaśipoḥ-of Hiraṇyakaśipu; atha-then; prādāt-delivered; tat-his; tapasā-by the difficult austerities; prītaḥ-being pleased; varān-benedictions; tasya-unto Hiraṇyakaśipu; su-durlabhān-very rarely obtained.

Nārada Muni continued: Lord Brahmā was very much satisfied by Hiraṇyakaśipu's austerities, which were difficult to perform. Therefore, when solicited for benedictions, he indeed granted them, although they were rarely to be achieved.

TEXT 2

śrī-brahmovāca

tāteme durlabhāḥ puṁsāṁ

yān vṛṇīṣe varān mama

tathāpi vitarāmy aṅga

varān yadyapi durlabhān

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; tāta-O dear son; ime-all these; durlabhāḥ-very rarely obtained; puṁsām-by men; yān-those which; vṛṇīṣe-you ask; varān-benedictions; mama-from me; tathāpi-still; vitarāmi-I shall deliver; aṅga-O Hiraṇyakaśipu; varān-the benedictions; yadyapi-although; durlabhān-not generally available.

Lord Brahmā said: O Hiraṇyakaśipu, these benedictions for which you have asked are difficult to obtain for most men. Nonetheless, O my son, I shall grant you them although they are generally not available.

Material benedictions are not always exactly worthy of being called benedictions. If one possesses more and more, a benediction itself may become a curse, for just as achieving material opulence in this material world requires great strength and endeavor, maintaining it also requires great endeavor. Lord Brahmā informed Hiraṇyakaśipu that although he was ready to offer him whatever he had asked, the result of the benedictions would be very difficult for Hiraṇyakaśipu to maintain. Nonetheless, since Brahmā had promised, he wanted to grant all the benedictions asked. The word durlabhān indicates that one should not take benedictions one cannot enjoy peacefully.

TEXT 3

tato jagāma bhagavān

amoghānugraho vibhuḥ

pūjito 'sura-varyeṇa

stūyamānaḥ prajeśvaraiḥ

SYNONYMS

tataḥ-thereafter; jagāma-departed; bhagavān-the most powerful, Lord Brahmā; amogha-without failure; anugrahaḥ-whose benediction; vibhuḥ-the Supreme within this universe; pūjitaḥ-being worshiped; asura-varyeṇa-by the most exalted demon (Hiraṇyakaśipu); stūyamānaḥ-being praised; prajā-īśvaraiḥ-by many demigods, the masters of different regions.

Then Lord Brahmā, who awards infallible benedictions, departed, being worshiped by the best of the demons, Hiraṇyakaśipu, and being praised by great sages and saintly persons.

TEXT 4

evaṁ labdha-varo daityo

bibhrad dhemamayaṁ vapuḥ

bhagavaty akarod dveṣaṁ

bhrātur vadham anusmaran

SYNONYMS

evam-thus; labdha-varaḥ-having obtained his desired boon; daityaḥ-Hiraṇyakaśipu; bibhrat-acquiring; hema-mayam-possessing the luster of gold; vapuḥ-a body; bhagavati-unto Lord Viṣṇu, the Supreme Personality of Godhead; akarot-maintained; dveṣam-envy; bhrātuḥ vadham-the killing of his brother; anusmaran-always thinking of.

The demon Hiraṇyakaśipu, having thus been blessed by Lord Brahmā and having acquired a lustrous golden body, continued to remember the death of his brother and therefore be envious of Lord Viṣṇu.

A demoniac person, in spite of acquiring all the opulences possible to obtain in this universe, continues to be envious of the Supreme Personality of Godhead.

TEXTS 5–7

sa vijitya diśaḥ sarvā

lokāṁś ca trīn mahāsuraḥ

devāsura-manuṣyendra-

gandharva-garuḍoragān

siddha-cāraṇa-vidyādhrān

ṛṣīn pitṛ-patīn manūn

yakṣa-rakṣaḥ-piśāceśān

preta-bhūta-patīn api

sarva-sattva-patīñ jitvā

vaśam ānīya viśva-jit

jahāra loka-pālānāṁ

sthānāni saha tejasā

SYNONYMS

saḥ-he (Hiraṇyakaśipu); vijitya-conquering; diśaḥ-the directions; sarvāḥ-all; lokān-planetary systems; ca-and; trīn-three (upper, lower and middle); mahā-asuraḥ-the great demon; deva-the demigods; asura-the demons; manuṣya-of the human beings; indra-the kings; gandharva-the Gandharvas; garuḍa-the Garuḍas; uragān-the great serpents; siddha-the Siddhas; cāraṇa-the Cāraṇas; vidyādhrān-the Vidyādharas; ṛṣīn-the great sages and saintly persons; pitṛ-patīn-Yamarāja and the other leaders of the Pitās; manūn-all the different Manus; yakṣa-the Yakṣas; rakṣaḥ-the Rākṣasas; piśāca-īśān-the leaders of Piśācaloka; preta-of the Pretas; bhūta-and of the Bhūtas; patīn-the masters; api-also; sarva-sattva-patīn-the masters of all the different planets; jitvā-conquering; vaśam ānīya-bringing under control; viśva-jit-the conqueror of the whole universe; jahāra-usurped; loka-pālānām-of the demigods who manage the universal affairs; sthānāni-the places; saha-with; tejasā-all their power.

Hiraṇyakaśipu became the conqueror of the entire universe. Indeed, that great demon conquered all the planets in the three worlds-upper, middle and lower-including the planets of the human beings, the Gandharvas, the Garuḍas, the great serpents, the Siddhas, Cāraṇas and Vidyādharas, the great saints, Yamarāja, the Manus, the Yakṣas, the Rākṣasas, the Piśācas and their masters, and the masters of the ghosts and Bhūtas. He defeated the rulers of all the other planets where there are living entities and brought them under his control. Conquering the abodes of all, he seized their power and influence.

The word garuḍa in this verse indicates that there are planets of great birds like Garuḍa. Similarly, the word uraga indicates that there are planets of enormous serpents. Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe. Of course, it is not possible to convince modern scientists of the Vedic information about the universe. Nonetheless, we are not very much impressed by the words of scientists who say that all other planets are vacant and that only the earth is full of living entities.

TEXT 8

devodyāna-śriyā juṣṭam

adhyāste sma tri-piṣṭapam

mahendra-bhavanaṁ sākṣān

nirmitaṁ viśvakarmaṇā

trailokya-lakṣmy-āyatanam

adhyuvāsākhilarddhimat

SYNONYMS

deva-udyāna-of the famous garden of the demigods; śriyā-by the opulences; juṣṭam-enriched; adhyāste sma-remained in; tri-piṣṭapam-the higher planetary system, where various demigods live; mahendra-bhavanam-the palace of Indra, the King of heaven; sākṣāt-directly; nirmitam-constructed; viśvakarmaṇā-by the famous architect of the demigods, Viśvakarmā; trailokya-of all the three worlds; lakṣmī-āyatanam-the residence of the goddess of fortune; adhyuvāsa-lived in; akhila-ṛddhi-mat-possessing the opulence of the entire universe.

Hiraṇyakaśipu, who possessed all opulence, began residing in heaven, with its famous Nandana garden, which is enjoyed by the demigods. In fact, he resided in the most opulent palace of Indra, the King of heaven. The palace had been directly constructed by the demigod architect Viśvakarmā and was as beautifully made as if the goddess of fortune of the entire universe resided there.

From this description it appears that all the heavenly planets of the upper planetary system are thousands upon thousands of times more opulent than the lower planetary system in which we live. Viśvakarmā, the famous heavenly architect, is known as the constructor of many wonderful buildings in the upper planets, where there are not only beautiful buildings, but also many opulent gardens and parks, which are described as nandana-devodyāna, gardens quite fit to be enjoyed by the demigods. This description of the upper planetary system and its opulences is to be understood from authoritative scriptures like the Vedic literatures. Telescopes and the other imperfect instruments of scientists are inadequate for evaluating the upper planetary system. Although such instruments are needed because the vision of the so-called scientists is imperfect, the instruments themselves are also imperfect. Therefore the upper planets cannot be appraised by imperfect men using imperfect man-made instruments. Direct information received from the Vedic literature, however, is perfect, We therefore cannot accept the statement that there are no opulent residences on planets other than this earth.

TEXTS 9–12

yatra vidruma-sopānā

mahā-mārakatā bhuvaḥ

yatra sphāṭika-kuḍyāni

vaidūrya-stambha-paṅktayaḥ

yatra citra-vitānāni

padmarāgāsanāni ca

payaḥ-phena-nibhāḥ śayyā

muktādāma-paricchadāḥ

kūjadbhir nūpurair devyaḥ

śabda-yantya itas tataḥ

ratna-sthalīṣu paśyanti

sudatīḥ sundaraṁ mukham

tasmin mahendra-bhavane mahā-balo

mahā-manā nirjita-loka eka-rāṭ

reme 'bhivandyāṅghri-yugaḥ surādibhiḥ

pratāpitair ūrjita-caṇḍa-śāsanaḥ

SYNONYMS

yatra-where (the residential quarters of King Indra); vidruma-sopānāḥ-steps made of coral; mahā-mārakatāḥ-emerald; bhuvaḥ-floors; yatra-where; sphāṭika-crystal; kuḍyāni-walls; vaidūrya-of vaidūrya stone; stambha-of pillars; paṅktayaḥ-lines; yatra-where; citra-wonderful; vitānāni-canopies; padmarāga-bedecked with rubies; āsanāni-seats; ca-also; payaḥ-of milk; phena-the foam; nibhāḥ-just like; śayyāḥ-beds; muktādāma-of pearls; paricchadāḥ-having borders; kūjadbhiḥ-jingling; nūpuraiḥ-with ankle bells; devyaḥ-celestial ladies; śabda-yantyaḥ-making sweet vibrations; itaḥ tataḥ-here and there; ratna-sthalīṣu-in places bedecked with jewels and gems; paśyanti-see; su-datīḥ-having nice teeth; sundaram-very beautiful; mukham-faces; tasmin-in that; mahendra-bhavane-the residential quarters of the heavenly King; mahā-balaḥ-the most powerful; mahā-manāḥ-highly thoughtful; nirjita-lokaḥ-having everyone under his control; eka-rāṭ-the powerful dictator; reme-enjoyed; abhivandya-worshiped; aṅghri-yugaḥ-whose two feet; sura-ādibhiḥ-by the demigods; pratāpitaiḥ-being disturbed; ūrjita-more than expected; caṇḍa-severe; śāsanaḥ-whose ruling.

The steps of King Indra's residence were made of coral, the floor was bedecked with invaluable emeralds, the walls were of crystal, and the columns of vaidūrya stone. The wonderful canopies were beautifully decorated, the seats were bedecked with rubies, and the silk bedding, as white as foam, was decorated with pearls. The ladies of the palace, who were blessed with beautiful teeth and the most wonderfully beautiful faces, walked here and there in the palace, their ankle bells tinkling melodiously, and saw their own beautiful reflections in the gems. The demigods, however, being very much oppressed, had to bow down and offer obeisances at the feet of Hiraṇyakaśipu, who chastised the demigods very severely and for no reason. Thus Hiraṇyakaśipu lived in the palace and severely ruled everyone.

Hiraṇyakaśipu was so powerful in the heavenly planets that all the demigods except Lord Brahmā, Lord Śiva and Lord Viṣṇu were forced to engage in his service. Indeed, they were afraid of being severely punished if they disobeyed him. Śrīla Viśvanātha Cakravartī has compared Hiraṇyakaśipu to Mahārāja Vena, who was also atheistic and scornful of the ritualistic ceremonies mentioned in the Vedas. Yet Mahārāja Vena was afraid of some of the great sages such as Bhṛgu, whereas Hiraṇyakaśipu ruled in such a way that everyone feared him but Lord Viṣṇu, Lord Brahmā and Lord Śiva. Hiraṇyakaśipu was so alert against being burnt to ashes by the anger of great sages like Bhṛgu that by dint of austerity he surpassed their power and placed even them under his subordination. It appears that even in the higher planetary systems, to which people are promoted by pious activities, disturbances are created by asuras like Hiraṇyakaśipu. No one in the three worlds can live in peace and prosperity without disturbance.

TEXT 13

tam aṅga mattaṁ madhunoru-gandhinā

vivṛtta-tāmrākṣam aśeṣa-dhiṣṇya-pāḥ

upāsatopāyana-pāṇibhir vinā

tribhis tapo-yoga-balaujasāṁ padam

SYNONYMS

tam-him (Hiraṇyakaśipu); aṅga-O dear King; mattam-intoxicated; madhunā-by wine; uru-gandhinā-strong-smelling; vivṛtta-rolling; tāmra-akṣam-having eyes like copper; aśeṣa-dhiṣṇya-pāḥ-the principal men of all the planets; upāsata-worshiped; upāyana-full with paraphernalia; pāṇibhiḥ-by their own hands; vinā-without; tribhiḥ-the three principal deities (Lord Viṣṇu, Lord Brahmā and Lord Śiva); tapaḥ-of austerity; yoga-mystic power; bala-bodily strength; ojasām-and power of the senses; padam-the abode.

O my dear King, Hiraṇyakaśipu was always drunk on strong-smelling wines and liquors, and therefore his coppery eyes were always rolling. Nonetheless, because he had powerfully executed great austerities in mystic yoga, although he was abominable, all but the three principal demigods-Lord Brahmā, Lord Śiva and Lord Viṣṇu-personally worshiped him to please him by bringing him various presentations with their own hands.

In the Skanda Purāṇa there is this description: upāyanaṁ daduḥ sarve vinā devān hiraṇyakaḥ. Hiraṇyakaśipu was so powerful that everyone but the three principal demigods-namely Lord Brahmā, Lord Śiva and Lord Viṣṇu-engaged in his service. Madhvācārya says, ādityā vasavo rudrās tri-vidhā hi surā yataḥ. There are three kinds of demigods-the Ādityas, the Vasus and the Rudras-beneath whom are the other demigods, like the Maruts and Sādhyas (marutaś caiva viśve ca sādhyāś caiva ca tad-gatāḥ). Therefore all the demigods are called tri-piṣṭapa, and the same word tri applies to Lord Brahmā, Lord Śiva and Lord Viṣṇu.

TEXT 14

jagur mahendrāsanam ojasā sthitaṁ

viśvāvasus tumburur asmad-ādayaḥ

gandharva-siddhā ṛṣayo 'stuvan muhur

vidyādharāś cāpsarasaś ca pāṇḍava

SYNONYMS

jaguḥ-sung of the glories; mahendra-āsanam-the throne of King Indra; ojasā-by personal power; sthitam-situated on; viśvāvasuḥ-the chief singer of the Gandharvas; tumburuḥ-another Gandharva singer; asmat-ādayaḥ-including ourselves (Nārada and others also glorified Hiraṇyakaśipu); gandharva-the inhabitants of Gandharva-loka; siddhāḥ-the inhabitants of Siddhaloka; ṛṣayaḥ-the great sages and saintly persons; astuvan-offered prayers; muhuḥ-again and again; vidyādharāḥ-the inhabitants of Vidyādhara-loka; ca-and; apsarasaḥ-the inhabitants of Apsaroloka; ca-and; pāṇḍava-O descendant of Pāṇḍu.

O Mahārāja Yudhiṣṭhira, descendant of Pāṇḍu, by dint of his personal power, Hiraṇyakaśipu, being situated on the throne of King Indra, controlled the inhabitants of all the other planets. The two Gandharvas Viśvāvasu and Tumburu, I myself and the Vidyādharas, Apsarās and sages all offered prayers to him again and again just to glorify him.

The asuras sometimes become so powerful that they can engage even Nārada Muni and similar devotees in their service. This does not mean that Nārada was subordinate to Hiraṇyakaśipu. Sometimes, however, it so happens in this material world that great personalities, even great devotees, can also be controlled by the asuras.

TEXT 15

sa eva varṇāśramibhiḥ

kratubhir bhūri-dakṣiṇaiḥ

ijyamāno havir-bhāgān

agrahīt svena tejasā

SYNONYMS

saḥ-he (Hiraṇyakaśipu); eva-indeed; varṇa-āśramibhiḥ-by persons who strictly followed the regulative principles of the four varṇas and four āśramas; kratubhiḥ-by ritualistic ceremonies; bhūri-abundant; dakṣiṇaiḥ-offered with gifts; ijyamānaḥ-being worshiped; haviḥ-bhāgān-the portions of the oblations; agrahīt-usurped; svena-by his own; tejasā-prowess.

Being worshiped by sacrifices offered with great gifts by those who strictly followed the principles of varṇa and āśrama, Hiraṇyakaśipu, instead of offering shares of the oblations to the demigods, accepted them himself.

TEXT 16

akṛṣṭa-pacyā tasyāsīt

sapta-dvīpavatī mahī

tathā kāma-dughā gāvo

nānāścarya-padaṁ nabhaḥ

SYNONYMS

akṛṣṭa-pacyā-bearing grains without being cultivated or plowed; tasya-of Hiraṇyakaśipu; āsīt-was; sapta-dvīpa-vatī-consisting of seven islands; mahī-the earth; tathā-so much so; kāma-dughāḥ-which can deliver as much milk as one desires; gāvaḥ-cows; nānā-various; āścarya-padam-wonderful things; nabhaḥ-the sky.

As if in fear of Hiraṇyakaśipu, the planet earth, which consists of seven islands, delivered food grains without being plowed. Thus it resembled cows like the surabhi of the spiritual world or the kāma-dughā of heaven. The earth yielded sufficient food grains, the cows supplied abundant milk, and outer space was beautifully decorated with wonderful phenomena.

TEXT 17

ratnākarāś ca ratnaughāṁs

tat-patnyaś cohur ūrmibhiḥ

kṣāra-sīdhu-ghṛta-kṣaudra-

dadhi-kṣīrāmṛtodakāḥ

SYNONYMS

ratnākarāḥ-the seas and oceans; ca-and; ratna-oghān-various kinds of gems and valuable stones; tat-patnyaḥ-the wives of the oceans and seas, namely the rivers; ca-also; ūhuḥ-carried; ūrmibhiḥ-by their waves; kṣāra-the salt ocean; sīdhu-the ocean of wine; ghṛta-the ocean of clarified butter; kṣaudra-the ocean of sugarcane juice; dadhi-the ocean of yogurt; kṣīra-the ocean of milk; amṛta-and the very sweet ocean; udakāḥ-water.

By the flowing of their waves, the various oceans of the universe, along with their tributaries, the rivers, which are compared to their wives, supplied various kinds of gems and jewels for Hiraṇyakaśipu's use. These oceans were the oceans of salt water, sugarcane juice, wine, clarified butter, milk, yogurt, and sweet water.

The water of the seas and oceans of this planet, of which we have experience, are salty, but other planets within the universe contain oceans of sugarcane juice, liquor, ghee, milk and sweet water. The rivers are figuratively described as wives of the oceans and seas because they glide down to the oceans and seas as tributaries, like the wives attached to their husbands. Modern scientists attempt excursions to other planets, but they have no information of how many different types of oceans and seas there are within the universe. According to their experience, the moon is full of dust, but this does not explain how it gives us soothing rays from a distance of millions of miles. As far as we are concerned, we follow the authority of Vyāsadeva and Śukadeva Gosvāmī, who have described the universal situation according to the Vedic literature. These authorities differ from modern scientists who conclude from their imperfect sensual experience that only this planet is inhabited by living beings whereas the other planets are all vacant or full of dust.

TEXT 18

śailā droṇībhir ākrīḍaṁ

sarvartuṣu guṇān drumāḥ

dadhāra loka-pālānām

eka eva pṛthag guṇān

SYNONYMS

śailāḥ-the hills and mountains; droṇībhiḥ-with the valleys between them; ākrīḍam-pleasure grounds for Hiraṇyakaśipu; sarva-all; ṛtuṣu-in the seasons of the year; guṇān-different qualities (fruits and flowers); drumāḥ-the plants and trees; dadhāra-executed; loka-pālānām-of the other demigods in charge of different departments of natural activity; ekaḥ-alone; eva-indeed; pṛthak-different; guṇān-qualities.

The valleys between the mountains became fields of pleasure for Hiraṇyakaśipu, by whose influence all the trees and plants produced fruits and flowers profusely in all seasons. The qualities of pouring water, drying and burning, which are all qualities of the three departmental heads of the universe-namely Indra, Vāyu and Agni-were all directed by Hiraṇyakaśipu alone, without assistance from the demigods.

It is said in the beginning of Śrīmad-Bhāgavatam, tejo-vāri-mṛdāṁ yathā vinimayaḥ: this material world is conducted by fire, water and earth, which combine and take shape. Here it is mentioned that the three modes of nature (pṛthag guṇān) act under the direction of different demigods. For example, King Indra is in charge of pouring water, the demigod Vāyu controls the air and dries up the water, whereas the demigod controlling fire burns everything. Hiraṇyakaśipu, however, by dint of his austere performance of mystic yoga, became so powerful that he alone took charge of everything, without assistance from the demigods.

TEXT 19

sa itthaṁ nirjita-kakub

eka-rāḍ viṣayān priyān

yathopajoṣaṁ bhuñjāno

nātṛpyad ajitendriyaḥ

SYNONYMS

saḥ-he (Hiraṇyakaśipu); ittham-thus; nirjita-conquered; kakup-all directions within the universe; eka-rāṭ-the one emperor of the whole universe; viṣayān-material sense objects; priyān-very pleasing; yathā-upajoṣam-as much as possible; bhuñjānaḥ-enjoying; na-did not; atṛpyat-was satisfied; ajita-indriyaḥ-being unable to control the senses.

In spite of achieving the power to control in all directions and in spite of enjoying all types of dear sense gratification as much as possible, Hiraṇyakaśipu was dissatisfied because instead of controlling his senses he remained their servant.

This is an example of asuric life. Atheists can advance materially and create an extremely comfortable situation for the senses, but because they are controlled by the senses, they cannot be satisfied. This is the effect of modern civilization. Materialists are very much advanced in enjoying money and women, yet dissatisfaction prevails within human society because human society cannot be happy and peaceful without Kṛṣṇa consciousness. As far as material sense gratification is concerned, materialists may go on increasing their enjoyment as far as they can imagine, but because people in such a material condition are servants of their senses, they cannot be satisfied. Hiraṇyakaśipu was a vivid example of this dissatisfied state of humanity.

TEXT 20

evam aiśvarya-mattasya

dṛptasyocchāstra-vartinaḥ

kālo mahān vyatīyāya

brahma-śāpam upeyuṣaḥ

SYNONYMS

evam-thus; aiśvarya-mattasya-of one who was intoxicated by opulences; dṛptasya-greatly proud; ut-śāstra-vartinaḥ-transgressing the regulative principles mentioned in the śāstras; kālaḥ-duration of time; mahān-a great; vyatīyāya-passed; brahma-śāpam-a curse by exalted brāhmaṇas; upeyuṣaḥ-having obtained.

Hiraṇyakaśipu thus passed a long time being very much proud of his opulences and transgressing the laws and regulations mentioned in the authoritative śāstras. He was therefore subjected to a curse by the four Kumāras, who were great brāhmaṇas.

There have been many instances in which demons, after achieving material opulences, have become extremely proud, so much so that they have transgressed the laws and regulations given in the authoritative śāstras. Hiraṇyakaśipu acted in this way. As stated in Bhagavad-gītā (16.23):

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

"He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination." The word śāstra refers to that which controls our activities. We cannot violate or transgress the laws and regulative principles mentioned in the śāstras. Bhagavad-gītā repeatedly confirms this.

tasmāc chāstraṁ pramāṇaṁ te
kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ
karma kartum ihārhasi

"One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated." (Bg. 16.24) One should act according to the direction of the śāstra, but the material energy is so powerful that as soon as one becomes materially opulent, he begins to transgress the śāstric laws. As soon as one transgresses the laws of śāstra, he immediately enters upon the path of destruction.

TEXT 21

tasyogra-daṇḍa-saṁvignāḥ

sarve lokāḥ sapālakāḥ

anyatrālabdha-śaraṇāḥ

śaraṇaṁ yayur acyutam

SYNONYMS

tasya-of him (Hiraṇyakaśipu); ugra-daṇḍa-by the very fearful chastisement; saṁvignāḥ-disturbed; sarve-all; lokāḥ-the planets; sa-pālakāḥ-with their principal rulers; anyatra-anywhere else; alabdha-not obtaining; śaraṇāḥ-shelter; śaraṇam-for shelter; yayuḥ-approached; acyutam-the Supreme Personality of Godhead.

Everyone, including the rulers of the various planets, was extremely distressed because of the severe punishment inflicted upon them by Hiraṇyakaśipu. Fearful and disturbed, unable to find any other shelter, they at last surrendered to the Supreme Personality of Godhead, Viṣṇu.

Lord Kṛṣṇa says in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." The Supreme Personality of Godhead, Kṛṣṇa, is actually the best friend of everyone. In a condition of distress or misery, one wants to seek shelter of a well-wishing friend. The well-wishing friend of the perfect order is Lord Śrī Kṛṣṇa. Therefore all the inhabitants of the various planets, being unable to find any other shelter, were obliged to seek shelter at the lotus feet of the supreme friend. If from the very beginning we seek shelter of the supreme friend, there will be no cause of danger. It is said that if a dog is swimming in the water and one wants to cross the ocean by catching hold of the dog's tail, certainly he is foolish. Similarly, if in distress one seeks shelter of a demigod, he is foolish, for his efforts will be fruitless. In all circumstances, one should seek shelter of the Supreme Personality of Godhead. Then there will be no danger under any circumstances.

TEXTS 22–23

tasyai namo 'stu kāṣṭhāyai

yatrātmā harir īśvaraḥ

yad gatvā na nivartante

śāntāḥ sannyāsino 'malāḥ

iti te saṁyatātmānaḥ

samāhita-dhiyo 'malāḥ

upatasthur hṛṣīkeśaṁ

vinidrā vāyu-bhojanāḥ

SYNONYMS

tasyai-unto that; namaḥ-our respectful obeisances; astu-let there be; kāṣṭhāyai-direction; yatra-wherein; ātmā-the Supersoul; hariḥ-the Supreme Personality of Godhead; īśvaraḥ-the supreme controller; yat-which; gatvā-approaching; na-never; nivartante-return; śāntāḥ-peaceful; sannyāsinaḥ-saintly persons in the renounced order of life; amalāḥ-pure; iti-thus; te-they; saṁyata-ātmānaḥ-having controlled minds; samāhita-steadied; dhiyaḥ-intelligences; amalāḥ-purified; upatasthuḥ-worshiped; hṛṣīkeśam-the master of the senses; vinidrāḥ-without sleeping; vāyu-bhojanāḥ-eating only air.

"Let us offer our respectful obeisances unto that direction where the Supreme Personality of Godhead is situated, where those purified souls in the renounced order of life, the great saintly persons, go, and from which, having gone, they never return." Without sleep, fully controlling their minds, and living on only their breath, the predominating deities of the various planets began worshiping Hṛṣīkeśa with this meditation.

The two words tasyai kāṣṭhāyai are very significant. Everywhere, in every direction, in every heart and in every atom, the Supreme Personality of Godhead is situated in His features as Brahman and Paramātmā. Then what is the purpose of saying tasyai kāṣṭhāyai-"in that direction where Hari is situated?" During Hiraṇyakaśipu's time, his influence was everywhere, but he could not force his influence into the places where the Supreme Personality of Godhead had His pastimes. For example, on this earth there are such places as Vṛndāvana and Ayodhyā, which are called dhāmas. In the dhāma, there is no influence from Kali-yuga or any demon. If one takes shelter of such a dhāma, worship of the Lord becomes very easy, and resultant spiritual advancement quickly takes place. In fact, in India one may still go to Vṛndāvana and similar places to achieve the results of spiritual activities quickly.

TEXT 24

teṣām āvirabhūd vāṇī

arūpā megha-niḥsvanā

sannādayantī kakubhaḥ

sādhūnām abhayaṅkarī

SYNONYMS

teṣām-in front of all of them; āvirabhūt-appeared; vāṇī-a voice; arūpā-without a form; megha-niḥsvanā-resounding like the sound of a cloud; sannādayantī-causing to vibrate; kakubhaḥ-all directions; sādhūnām-of the saintly persons; abhayaṅkarī-driving away the fearful situation.

Then there appeared before them a transcendental sound vibration, emanating from a personality not visible to material eyes. The voice was as grave as the sound of a cloud, and it was very encouraging, driving away all fear.

TEXTS 25–26

mā bhaiṣṭa vibudha-śreṣṭhāḥ

sarveṣāṁ bhadram astu vaḥ

mad-darśanaṁ hi bhūtānāṁ

sarva-śreyopapattaye

jñātam etasya daurātmyaṁ

daiteyāpasadasya yat

tasya śāntiṁ kariṣyāmi

kālaṁ tāvat pratīkṣata

SYNONYMS

mā-do not; bhaiṣṭa-fear; vibudha-śreṣṭhāḥ-O best of learned persons; sarveṣām-of all; bhadram-the good fortune; astu-let there be; vaḥ-unto you; mat-darśanam-the seeing of Me (or offering of prayers to Me or hearing about Me, all of which are absolute); hi-indeed; bhūtānām-of all living entities; sarva-śreya-of all good fortune; upapattaye-for the attainment; jñātam-known; etasya-of this; daurātmyam-the nefarious activities; daiteya-apasadasya-of the great demon, Hiraṇyakaśipu; yat-which; tasya-of this; śāntim-cessation; kariṣyāmi-I shall make; kālam-time; tāvat-until that; pratīkṣata-just wait.

The voice of the Lord vibrated as follows: O best of learned persons, do not fear! I wish all good fortune to you. Become My devotees by hearing and chanting about Me and offering Me prayers, for these are certainly meant to award benedictions to all living entities. I know all about the activities of Hiraṇyakaśipu and shall surely stop them very soon. Please wait patiently until that time.

Sometimes people are very much eager to see God. In considering the word mad-darśanam, "seeing Me," which is mentioned in this verse, one should note that in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti [Bg. 18.55]. In other words, the ability to understand the Supreme Personality of Godhead or to see Him or talk with Him depends on one's advancement in devotional service, which is called bhakti. In bhakti there are nine different activities: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. Because all these devotional activities are absolute, there is no fundamental difference between worshiping the Deity in the temple, seeing Him and chanting His glories. Indeed, all of these are ways of seeing Him, for everything done in devotional service is a means of direct contact with the Lord. The vibration of the Lord's voice appeared in the presence of all the devotees, and although the person vibrating the sound was unseen to them, they were meeting or seeing the Lord because they were offering prayers and because the vibration of the Lord was present. Contrary to the laws of the material world, there is no difference between seeing the Lord, offering prayers and hearing the transcendental vibration. Pure devotees, therefore, are fully satisfied by glorifying the Lord. Such glorification is called kīrtana. Performing kīrtana and hearing the vibration of the sound Hare Kṛṣṇa is actually seeing the Supreme Personality of Godhead directly. One must realize this position, and then one will be able to understand the absolute nature of the Lord's activities.

TEXT 27

yadā deveṣu vedeṣu

goṣu vipreṣu sādhuṣu

dharme mayi ca vidveṣaḥ

sa vā āśu vinaśyati

SYNONYMS

yadā-when; deveṣu-unto the demigods; vedeṣu-unto the Vedic scriptures; goṣu-unto the cows; vipreṣu-unto the brāhmaṇas; sādhuṣu-unto the saintly persons; dharme-unto religious principles; mayi-unto Me, the Supreme Personality of Godhead; ca-and; vidveṣaḥ-envious; saḥ-such a person; vai-indeed; āśu-very soon; vinaśyati-is vanquished.

When one is envious of the demigods, who represent the Supreme Personality of Godhead, of the Vedas, which give all knowledge, of the cows, brāhmaṇas, Vaiṣṇavas and religious principles, and ultimately of Me, the Supreme Personality of Godhead, he and his civilization will be vanquished without delay.

TEXT 28

nirvairāya praśāntāya

sva-sutāya mahātmane

prahrādāya yadā druhyed

dhaniṣye 'pi varorjitam

SYNONYMS

nirvairāya-who is without enemies; praśāntāya-very sober and peaceful; sva-sutāya-unto his own son; mahā-ātmane-who is a great devotee; prahrādāya-Prahlāda Mahārāja; yadā-when; druhyet-will commit violence; haniṣye-I shall kill; api-although; vara-ūrjitam-blessed by the boons of Lord Brahmā.

When Hiraṇyakaśipu teases the great devotee Prahlāda, his own son, who is peaceful and sober and who has no enemy, I shall kill Hiraṇyakaśipu immediately, despite the benedictions of Brahmā.

Of all sinful activities, an offense to a pure devotee, or Vaiṣṇava, is the most severe. An offense at the lotus feet of a Vaiṣṇava is so disastrous that Śrī Caitanya Mahāprabhu has compared it to a mad elephant that enters a garden and causes great havoc by uprooting many plants and trees. If one is an offender at the lotus feet of a brāhmaṇa or Vaiṣṇava, his offenses uproot all his auspicious activities. One should therefore very carefully guard against committing vaiṣṇava-aparādha, or offenses at the lotus feet of a Vaiṣṇava. Here the Lord clearly says that although Hiraṇyakaśipu had received benedictions from Lord Brahmā, these benedictions would be null and void as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja, his own son. A Vaiṣṇava like Prahlāda Mahārāja is described herein as nirvaira, having no enemies. Elsewhere in Śrīmad-Bhāgavatam (3.25.21) it is said, ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ: a devotee has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. A devotee does not create enmity with anyone, but if someone becomes his enemy, that person will be vanquished by the Supreme Personality of Godhead, despite whatever benedictions he may have received from other sources. Hiraṇyakaśipu was certainly enjoying the fruitful results of his austerities, but here the Lord says that as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja he would be ruined. One's longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaiṣṇava. Despite whatever one possesses, if one offends the lotus feet of a Vaiṣṇava he will be vanquished.

TEXT 29

śrī-nārada uvāca

ity uktā loka-guruṇā

taṁ praṇamya divaukasaḥ

nyavartanta gatodvegā

menire cāsuraṁ hatam

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada Muni said; iti-thus; uktāḥ-addressed; loka-guruṇā-by the supreme spiritual master of everyone; tam-unto Him; praṇamya-offering obeisances; divaukasaḥ-all the demigods; nyavartanta-returned; gata-udvegāḥ-relieved of all anxieties; menire-they considered; ca-also; asuram-the demon (Hiraṇyakaśipu); hatam-killed.

The great saint Nārada Muni continued: When the Supreme Personality of Godhead, the spiritual master of everyone, thus reassured all the demigods living in the heavenly planets, they offered their respectful obeisances unto Him and returned, confident that the demon Hiraṇyakaśipu was now practically dead.

The less intelligent men who are always busy worshiping the demigods should note that when the demigods are harassed by the demons, they approach the Supreme Personality of Godhead for relief. Since the demigods resort to the Supreme Personality of Godhead, why should the worshipers of the demigods not approach the Supreme Lord for whatever benefits they desire? Śrīmad-Bhāgavatam (2.3.10) says:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." Whether one is a karmī, jñānī or yogī, if one wants a particular benediction fulfilled, even if it be material, one should approach the Supreme Lord and pray to Him, for then it will be fulfilled. There is no need to approach any demigod separately for the fulfillment of any desire.

TEXT 30

tasya daitya-pateḥ putrāś

catvāraḥ paramādbhutāḥ

prahrādo 'bhūn mahāṁs teṣāṁ

guṇair mahad-upāsakaḥ

SYNONYMS

tasya-of him (Hiraṇyakaśipu); daitya-pateḥ-the King of the Daityas; putrāḥ-sons; catvāraḥ-four; parama-adbhutāḥ-very qualified and wonderful; prahrādaḥ-the one named Prahlāda; abhūt-was; mahān-the greatest; teṣām-of all of them; guṇaiḥ-with transcendental qualities; mahat-upāsakaḥ-being an unalloyed devotee of the Supreme Personality of Godhead.

Hiraṇyakaśipu had four wonderful, well-qualified sons, of whom the one named Prahlāda was the best. Indeed, Prahlāda was a reservoir of all transcendental qualities because he was an unalloyed devotee of the Personality of Godhead.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

"In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest." (Bhāg. 5.18.12) Prahlāda Mahārāja is praised herein for having all good qualities because of worshiping the Supreme Personality of Godhead. Therefore, a pure devotee, who has no motives, has all good qualities, material and spiritual. If one is spiritually advanced, being a staunch, liberal devotee of the Lord, all good qualities are manifest in his body. On the other hand, harāv abhaktasya kuto mahad-guṇāḥ: if one is not a devotee, even if he has some materially good qualities, they have no value. That is the verdict of the Vedas.

TEXTS 31–32

brahmaṇyaḥ śīla-sampannaḥ

satya-sandho jitendriyaḥ

ātmavat sarva-bhūtānām

eka-priya-suhṛttamaḥ

dāsavat sannatāryāṅghriḥ

pitṛvad dīna-vatsalaḥ

bhrātṛvat sadṛśe snigdho

guruṣv īśvara-bhāvanaḥ

vidyārtha-rūpa-janmāḍhyo

māna-stambha-vivarjitaḥ

SYNONYMS

brahmaṇyaḥ-cultured as a good brāhmaṇa; śīla-sampannaḥ-possessing all good qualities; satya-sandhaḥ-determined to understand the Absolute Truth; jita-indriyaḥ-fully controlling the senses and mind; ātma-vat-like the Supersoul; sarva-bhūtānām-of all living entities; eka-priya-the one beloved; suhṛt-tamaḥ-the best friend; dāsa-vat-like a menial servant; sannata-always obedient; ārya-aṅghriḥ-at the lotus feet of great persons; pitṛ-vat-exactly like a father; dīna-vatsalaḥ-kind to the poor; bhrātṛ-vat-exactly like a brother; sadṛśe-to his equals; snigdhaḥ-very affectionate; guruṣu-unto the spiritual masters; īśvara-bhāvanaḥ-who considered exactly like the Supreme Personality of Godhead; vidyā-education; artha-riches; rūpa-beauty; janma-aristocracy or nobility; āḍhyaḥ-endowed with; māna-pride; stambha-impudence; vivarjitaḥ-completely free from.

[The qualities of Mahārāja Prahlāda, the son of Hiraṇyakaśipu, are described herewith.] He was completely cultured as a qualified brāhmaṇa, having very good character and being determined to understand the Absolute Truth. He had full control of his senses and mind. Like the Supersoul, he was kind to every living entity and was the best friend of everyone. To respectable persons he acted exactly like a menial servant, to the poor he was like a father, to his equals he was attached like a sympathetic brother, and he considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead. He was completely free from unnatural pride that might have arisen from his good education, riches, beauty, aristocracy and so on.

These are some of the qualifications of a Vaiṣṇava. A Vaiṣṇava is automatically a brāhmaṇa because a Vaiṣṇava has all the good qualities of a brāhmaṇa.

śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam

"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42) These qualities are manifest in the body of a Vaiṣṇava. Therefore a perfect Vaiṣṇava is also a perfect brāhmaṇa, as indicated here by the words brahmaṇyaḥ śīla-sampannaḥ. A Vaiṣṇava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlāda Mahārāja possessed all these qualities. A Vaiṣṇava is always a well-wisher to everyone. The six Gosvāmīs, for example, are described in this way: dhīrādhīra jana-priyau. They were popular with both the gentle and the ruffians. A Vaiṣṇava must be equal to everyone, regardless of one's position. Ātmavat: a Vaiṣṇava should be like Paramātmā. Īśvaraḥ sama-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Paramātmā does not hate anyone; indeed, He is in the heart of a brāhmaṇa, but he is also even in the heart of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a caṇḍāla, a Vaiṣṇava never refuses to act for everyone's welfare. Therefore a Vaiṣṇava is always obedient to the spiritual master (ārya). The word ārya refers to one who is advanced in knowledge. One who is deficient in knowledge cannot be called ārya. At the present, however, the word ārya is used to refer to those who are godless. This is the unfortunate situation of Kali-yuga.

The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Kṛṣṇa, or Kṛṣṇa consciousness, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura (śrī-bhagavan-mantropadeśake gurāv ity arthaḥ).

TEXT 33

nodvigna-citto vyasaneṣu niḥspṛhaḥ

śruteṣu dṛṣṭeṣu guṇeṣv avastu-dṛk

dāntendriya-prāṇa-śarīra-dhīḥ sadā

praśānta-kāmo rahitāsuro 'suraḥ

SYNONYMS

na-not; udvigna-agitated; cittaḥ-whose consciousness; vyasaneṣu-in dangerous conditions; niḥspṛhaḥ-without desire; śruteṣu-in things heard of (especially elevation to heavenly planets because of pious activities); dṛṣṭeṣu-as well as in temporal things seen; guṇeṣu-the objects of sense gratification under the modes of material nature; avastu-dṛk-seeing as if insubstantial; dānta-controlling; indriya-the senses; prāṇa-the living force; śarīra-the body; dhīḥ-and intelligence; sadā-always; praśānta-quieted; kāmaḥ-whose material desires; rahita-completely devoid of; asuraḥ-demoniac nature; asuraḥ-although born in a demoniac family.

Although Prahlāda Mahārāja was born in a family of asuras, he himself was not an asura but a great devotee of Lord Viṣṇu. Unlike the other asuras, he was never envious of Vaiṣṇavas. He was not agitated when put into danger, and he was neither directly nor indirectly interested in the fruitive activities described in the Vedas. Indeed, he considered everything material to be useless, and therefore he was completely devoid of material desires. He always controlled his senses and life air, and being of steady intelligence and determination, he subdued all lusty desires.

From this verse we discover that a man is not qualified or disqualified simply by birth. Prahlāda Mahārāja was an asura by birth, yet he possessed all the qualities of a perfect brāhmaṇa (brahmaṇyaḥ śīla-sampannaḥ). Anyone can become a fully qualified brāhmaṇa under the direction of a spiritual master. Prahlāda Mahārāja provided a vivid example of how to think of the spiritual master and accept his directions calmly.

TEXT 34

yasmin mahad-guṇā rājan

gṛhyante kavibhir muhuḥ

na te 'dhunā pidhīyante

yathā bhagavatīśvare

SYNONYMS

yasmin-in whom; mahat-guṇāḥ-exalted transcendental qualities; rājan-O King; gṛhyante-are glorified; kavibhiḥ-by persons who are thoughtful and advanced in knowledge; muhuḥ-always; na-not; te-these; adhunā-today; pidhīyante-are obscured; yathā-just as; bhagavati-in the Supreme Personality of Godhead; īśvare-the supreme controller.

O King, Prahlāda Mahārāja's good qualities are still glorified by learned saints and Vaiṣṇavas. As all good qualities are always found existing in the Supreme Personality of Godhead, they also exist forever in His devotee Prahlāda Mahārāja.

From authoritative scripture it is learned that Prahlāda Mahārāja still lives in Vaikuṇṭhaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Goloka eva nivasaty akhilātma-bhūtaḥ: [Bs. 5.37] the Lord appears in the core of everyone's heart, yet He exists on His own planet, Goloka Vṛndāvana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially.

TEXT 35

yaṁ sādhu-gāthā-sadasi

ripavo 'pi surā nṛpa

pratimānaṁ prakurvanti

kim utānye bhavādṛśāḥ

SYNONYMS

yam-whom; sādhu-gāthā-sadasi-in an assembly where saintly persons gather or exalted characteristics are discussed; ripavaḥ-persons who were supposed to have been Prahlāda Mahārāja's enemies (even such a devotee as Prahlāda Mahārāja had enemies, including even his own father); api-even; surāḥ-the demigods (the demigods are enemies of the demons, and since Prahlāda Mahārāja was born in a family of demons, the demigods should have been his enemies); nṛpa-O King Yudhiṣṭhira; pratimānam-a substantial example of the best among the devotees; prakurvanti-they make; kim uta-what to speak of; anye-others; bhavādṛśāḥ-exalted personalities such as yourself.

In any assembly where there are discourses about saints and devotees, O King Yudhiṣṭhira, even the enemies of the demons, namely the demigods, what to speak of you, would cite Prahlāda Mahārāja as an example of a great devotee.

TEXT 36

guṇair alam asaṅkhyeyair

māhātmyaṁ tasya sūcyate

vāsudeve bhagavati

yasya naisargikī ratiḥ

SYNONYMS

guṇaiḥ-with spiritual qualities; alam-what need; asaṅkhyeyaiḥ-which are innumerable; māhātmyam-the greatness; tasya-of him (Prahlāda Mahārāja); sūcyate-is indicated; vāsudeve-to Lord Kṛṣṇa, the son of Vasudeva; bhagavati-the Supreme Personality of Godhead; yasya-of whom; naisargikī-natural; ratiḥ-attachment.

Who could list the innumerable transcendental qualities of Prahlāda Mahārāja? He had unflinching faith in Vāsudeva, Lord Kṛṣṇa [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Kṛṣṇa was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahātmā].

In his prayers to the ten incarnations, Jayadeva Gosvāmī says, keśava dhṛta-narahari-rūpa jaya jagad-īśa hare. Prahlāda Mahārāja was a devotee of Lord Nṛsiṁha, who is Keśava, Kṛṣṇa Himself. Therefore when this verse says vāsudeve bhagavati, one should understand that Prahlāda Mahārāja's attachment for Nṛsiṁhadeva was attachment for Kṛṣṇa, Vāsudeva, the son of Vasudeva. Prahlāda Mahārāja, therefore, is described as a great mahātmā. As the Lord Himself confirms in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." A great devotee of Kṛṣṇa, the son of Vasudeva, is a great soul very rarely to be found. Prahlāda Mahārāja's attachment for Kṛṣṇa will be explained in the next verse. Kṛṣṇa-graha-gṛhītātmā. Prahlāda Mahārāja's heart was always filled with thoughts of Kṛṣṇa. Therefore Prahlāda Mahārāja is the ideal devotee in Kṛṣṇa consciousness.

TEXT 37

nyasta-krīḍanako bālo

jaḍavat tan-manastayā

kṛṣṇa-graha-gṛhītātmā

na veda jagad īdṛśam

SYNONYMS

nyasta-having given up; krīḍanakaḥ-all sportive activities or tendencies for childhood play; bālaḥ-a boy; jaḍa-vat-as if dull, without activities; tat-manastayā-by being fully absorbed in Kṛṣṇa; kṛṣṇa-graha-by Kṛṣṇa, who is like a strong influence (like a graha, or planetary influence); gṛhīta-ātmā-whose mind was fully attracted; na-not; veda-understood; jagat-the entire material world; īdṛśam-like this.

From the very beginning of his childhood, Prahlāda Mahārāja was uninterested in childish playthings. Indeed, he gave them up altogether and remained silent and dull, being fully absorbed in Kṛṣṇa consciousness. Since his mind was always affected by Kṛṣṇa consciousness, he could not understand how the world goes on being fully absorbed in the activities of sense gratification.

Prahlāda Mahārāja is the vivid example of a great person fully absorbed in Kṛṣṇa consciousness. In Caitanya-caritāmṛta (Madhya 8.274) it is said:

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti

A fully Kṛṣṇa conscious person, although situated in this material world, does not see anything but Kṛṣṇa, anywhere and everywhere. This is the sign of a mahā-bhāgavata. The mahā-bhāgavata sees Kṛṣṇa everywhere because of his attitude of pure love for Kṛṣṇa. As confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee." An exalted devotee, or mahātmā, who is rarely to be seen, remains fully conscious of Kṛṣṇa and constantly sees the Lord within the core of his heart. It is sometimes said that when one is influenced by evil stars like Saturn, Rāhu or Ketu, he cannot make advancement in any prospective activity. In just the opposite way, Prahlāda Mahārāja was influenced by Kṛṣṇa, the supreme planet, and thus he could not think of the material world and live without Kṛṣṇa consciousness. That is the sign of a mahā-bhāgavata. Even if one is an enemy of Kṛṣṇa, a mahā-bhāgavata sees him to be also engaged in Kṛṣṇa's service. Another crude example is that everything appears yellow to the jaundiced eye. Similarly, to a mahā-bhāgavata, everyone but himself appears to be engaged in Kṛṣṇa's service.

Prahlāda Mahārāja is the approved mahā-bhāgavata, the supreme devotee. In the previous verse it was stated that he had natural attachment (naisargikī ratiḥ). The symptoms of such natural attachment for Kṛṣṇa are described in this verse. Although Prahlāda Mahārāja was only a boy, he had no interest in playing. As stated in Śrīmad-Bhāgavatam (11.2.42), viraktir anyatra ca: the symptom of perfect Kṛṣṇa consciousness is that one loses interest in all material activities. For a small boy to give up playing is impossible, but Prahlāda Mahārāja, being situated in first-class devotional service, was always absorbed in a trance of Kṛṣṇa consciousness. Just as a materialistic person is always absorbed in thoughts of material gain, a mahā-bhāgavata like Prahlāda Mahārāja is always absorbed in thoughts of Kṛṣṇa.

TEXT 38

āsīnaḥ paryaṭann aśnan

śayānaḥ prapiban bruvan

nānusandhatta etāni

govinda-parirambhitaḥ

SYNONYMS

āsīnaḥ-while sitting; paryaṭan-while walking; aśnan-while eating; śayānaḥ-while lying down; prapiban-while drinking; bruvan-while talking; na-not; anusandhatte-knew; etāni-all these activities; govinda-by the Supreme Personality of Godhead, who enlivens the senses; parirambhitaḥ-being embraced.

Prahlāda Mahārāja was always absorbed in thought of Kṛṣṇa. Thus, being always embraced by the Lord, he did not know how his bodily necessities, such as sitting, walking, eating, lying down, drinking and talking, were being automatically performed.

A small child, while being cared for by his mother, does not know how the needs of the body for eating, sleeping, lying down, passing water and evacuating are being fulfilled. He is simply satisfied to be on the lap of his mother. Similarly, Prahlāda Mahārāja was exactly like a small child, being cared for by Govinda. The necessary activities of his body were performed without his knowledge. As a father and mother care for their child, Govinda cared for Prahlāda Mahārāja, who remained always absorbed in thoughts of Govinda. This is Kṛṣṇa consciousness. Prahlāda Mahārāja is the vivid example of perfection in Kṛṣṇa consciousness.

TEXT 39

kvacid rudati vaikuṇṭha-

cintā-śabala-cetanaḥ

kvacid dhasati tac-cintā-

hlāda udgāyati kvacit

SYNONYMS

kvacit-sometimes; rudati-cries; vaikuṇṭha-cintā-by thoughts of Kṛṣṇa; śabala-cetanaḥ-whose mind was bewildered; kvacit-sometimes; hasati-laughs; tat-cintā-by thoughts of Him; āhlādaḥ-being jubilant; udgāyati-chants very loudly; kvacit-sometimes.

Because of advancement in Kṛṣṇa consciousness, he sometimes cried, sometimes laughed, sometimes expressed jubilation and sometimes sang loudly.

This verse further clarifies the comparison of a devotee to a child. If a mother leaves her small child in his bed or cradle and goes away to attend to some family duties, the child immediately understands that his mother has gone away, and therefore he cries. But as soon as the mother returns and cares for the child, the child laughs and becomes jubilant. Similarly, Prahlāda Mahārāja, being always absorbed in thoughts of Kṛṣṇa, sometimes felt separation, thinking, "Where is Kṛṣṇa?" This is explained by Śrī Caitanya Mahāprabhu. Śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. When an exalted devotee feels that Kṛṣṇa is invisible, having gone away, he cries in separation, and sometimes, when he sees that Kṛṣṇa has returned to care for him, he laughs, just as a child sometimes laughs upon understanding that his mother is taking care of him. These symptoms are called bhāva. In The Nectar of Devotion, various bhāvas, ecstatic conditions of a devotee, are fully described. These bhāvas are visible in the activities of a perfect devotee.

TEXT 40

nadati kvacid utkaṇṭho

vilajjo nṛtyati kvacit

kvacit tad-bhāvanā-yuktas

tanmayo 'nucakāra ha

SYNONYMS

nadati-exclaims loudly (addressing the Lord, "O Kṛṣṇa"); kvacit-sometimes; utkaṇṭhaḥ-being anxious; vilajjaḥ-without shame; nṛtyati-he dances; kvacit-sometimes; kvacit-sometimes; tat-bhāvanā-with thoughts of Kṛṣṇa; yuktaḥ-being absorbed; tat-mayaḥ-thinking as if he had become Kṛṣṇa; anucakāra-imitated; ha-indeed.

Sometimes, upon seeing the Supreme Personality of Godhead, Prahlāda Mahārāja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Kṛṣṇa, he felt oneness and imitated the pastimes of the Lord.

Prahlāda Mahārāja sometimes felt that the Lord was far away from him and therefore called Him loudly. When he saw that the Lord was before him, he was fully jubilant. Sometimes, thinking himself one with the Supreme, he imitated the Lord's pastimes, and in separation from the Lord he would sometimes show symptoms of madness. These feelings of a devotee would not be appreciated by impersonalists. One must go further and further into spiritual understanding. The first realization is impersonal Brahman, but one must go still further to realize Paramātmā and eventually the Supreme Personality of Godhead, who is worshiped by the transcendental feelings of a devotee in a relationship of śānta, dāsya, sakhya, vātsalya or mādhurya. Here the feelings of Prahlāda Mahārāja were in the mellow of vātsalya, filial love and affection. As a child cries when left by his mother, when Prahlāda Mahārāja felt that the Lord was away from him he began to cry (nadati). Again, a devotee like Prahlāda sometimes sees that the Lord is coming from a long distance to pacify him, like a mother responding to a child, saying, "My dear child, do not cry. I am coming." Then the devotee, without being ashamed due to his surroundings and circumstances, begins to dance, thinking, "Here is my Lord! My Lord is coming!" Thus the devotee, in full ecstasy, sometimes imitates the pastimes of the Lord, just as the cowherd boys used to imitate the behavior of the jungle animals. However, he does not actually become the Lord. Prahlāda Mahārāja achieved the spiritual ecstasies described herein by his advancement in spiritual understanding.

TEXT 41

kvacid utpulakas tūṣṇīm

āste saṁsparśa-nirvṛtaḥ

aspanda-praṇayānanda-

salilāmīlitekṣaṇaḥ

SYNONYMS

kvacit-sometimes; utpulakaḥ-with the hairs of his body standing on end; tūṣṇīm-completely silent; āste-remains; saṁsparśa-nirvṛtaḥ-feeling great joy by contact with the Lord; aspanda-steady; praṇaya-ānanda-due to transcendental bliss from a relationship of love; salila-filled with tears; āmīlita-half-closed; īkṣaṇaḥ-whose eyes.

Sometimes, feeling the touch of the Lord's lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord.

When a devotee feels separation from the Lord, he becomes eager to see where the Lord is, and sometimes when he feels pangs of separation, tears flow incessantly from his half-closed eyes. As stated by Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka, yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam. The words cakṣuṣā prāvṛṣāyitam refer to tears falling incessantly from the devotee's eyes. These symptoms, which appear in pure devotional ecstasy, were visible in the body of Prahlāda Mahārāja.

TEXT 42

sa uttama-śloka-padāravindayor

niṣevayākiñcana-saṅga-labdhayā

tanvan parāṁ nirvṛtim ātmano muhur

duḥsaṅga-dīnasya manaḥ śamaṁ vyadhāt

SYNONYMS

saḥ-he (Prahlāda Mahārāja); uttama-śloka-pada-aravindayoḥ-to the lotus feet of the Supreme Personality of Godhead, who is worshiped by transcendental prayers; niṣevayā-by constant service; akiñcana-of devotees who have nothing to do with the material world; saṅga-in the association; labdhayā-obtained; tanvan-expanding; parām-highest; nirvṛtim-bliss; ātmanaḥ-of the spirit soul; muhuḥ-constantly; duḥsaṅga-dīnasya-of a person poor in spiritual understanding due to bad association; manaḥ-the mind; śamam-peaceful; vyadhāt-made.

Because of his association with perfect, unalloyed devotees who had nothing to do with anything material, Prahlāda Mahārāja constantly engaged in the service of the Lord's lotus feet. By seeing his bodily features when he was in perfect ecstasy, persons very poor in spiritual understanding became purified. In other words, Prahlāda Mahārāja bestowed upon them transcendental bliss.

Apparently Prahlāda Mahārāja was placed in circumstances in which he was always tortured by his father. In such material conditions, one cannot have an undisturbed mind, but since bhakti is unconditional (ahaituky apratihatā), Prahlāda Mahārāja was never disturbed by the chastisements of Hiraṇyakaśipu. On the contrary, the bodily symptoms of his ecstatic love for the Supreme Personality of Godhead turned the minds of his friends, who had also been born in atheistic families. Instead of being disturbed by the torments of his father, Prahlāda influenced these friends and cleansed their minds. A devotee is never contaminated by material conditions, but persons subjected to material conditions can become spiritually advanced and blissful upon seeing the behavior of a pure devotee.

TEXT 43

tasmin mahā-bhāgavate

mahā-bhāge mahātmani

hiraṇyakaśipū rājann

akarod agham ātmaje

SYNONYMS

tasmin-unto him; mahā-bhāgavate-an exalted devotee of the Lord; mahā-bhāge-most fortunate; mahā-ātmani-whose mind was very broad; hiraṇyakaśipuḥ-the demon Hiraṇyakaśipu; rājan-O King; akarot-performed; agham-very great sin; ātma-je-to his own son.

My dear King Yudhiṣṭhira, the demon Hiraṇyakaśipu tormented this exalted, fortunate devotee, although Prahlāda was his own son.

When a demon like Hiraṇyakaśipu, despite his elevated position due to severe austerities, begins to tease a devotee, he begins falling down, and the results of his austerities dwindle. One who oppresses a pure devotee loses all the results of his austerities, penances and pious activities. Since Hiraṇyakaśipu was now inclined to chastise his most exalted devotee son, Prahlāda Mahārāja, his opulences began dwindling.

TEXT 44

śrī-yudhiṣṭhira uvāca

devarṣa etad icchāmo

vedituṁ tava suvrata

yad ātmajāya śuddhāya

pitādāt sādhave hy agham

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira inquired; deva-ṛṣe-O best saintly person among the demigods; etat-this; icchāmaḥ-we wish; veditum-to know; tava-from you; su-vrata-having the determination for spiritual advancement; yat-because; ātma-jāya-unto his own son; śuddhāya-who was pure and exalted; pitā-the father, Hiraṇyakaśipu; adāt-gave; sādhave-a great saint; hi-indeed; agham-trouble.

Mahārāja Yudhiṣṭhira said: O best of the saints among the demigods, O best of spiritual leaders, how did Hiraṇyakaśipu give so much trouble to Prahlāda Mahārāja, the pure and exalted saint, although Prahlāda was his own son? I wish to know about this subject from you.

To know about the Supreme Personality of Godhead and the characteristics of His pure devotee, one must inquire from authorities like Devarṣi Nārada. One cannot inquire about transcendental subject matters from a layman. As stated in Śrīmad-Bhāgavatam (3.25.25), satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ: only by association with devotees can one authoritatively understand the position of the Lord and His devotees. A devotee like Nārada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad. One cannot understand anything spiritual from a materialistic scholar puffed up with academic knowledge. As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: one must try to understand Kṛṣṇa by devotional service and from a devotee. Therefore Yudhiṣṭhira Mahārāja was quite right in wanting to learn further about Prahlāda Mahārāja from Śrī Nārada Muni.

TEXT 45

putrān vipratikūlān svān

pitaraḥ putra-vatsalāḥ

upālabhante śikṣārthaṁ

naivāgham aparo yathā

SYNONYMS

putrān-sons; vipratikūlān-who act against the will of the father; svān-their own; pitaraḥ-fathers; putra-vatsalāḥ-being very affectionate to the children; upālabhante-chastise; śikṣa-artham-to teach them lessons; na-not; eva-indeed; agham-punishment; aparaḥ-an enemy; yathā-like.

A father and mother are always affectionate to their children. When the children are disobedient the parents chastise them, not due to enmity but only for the child's instruction and welfare. How did Hiraṇyakaśipu, the father of Prahlāda Mahārāja, chastise such a noble son? This is what I am eager to know.

TEXT 46

kim utānuvaśān sādhūṁs

tādṛśān guru-devatān

etat kautūhalaṁ brahmann

asmākaṁ vidhama prabho

pituḥ putrāya yad dveṣo

maraṇāya prayojitaḥ

SYNONYMS

kim uta-much less; anuvaśān-to obedient and perfect sons; sādhūn-great devotees; tādṛśān-of that sort; guru-devatān-honoring the father as the Supreme Personality of Godhead; etat-this; kautūhalam-doubt; brahman-O brāhmaṇa; asmākam-of us; vidhama-dissipate; prabho-O my lord; pituḥ-of the father; putrāya-unto the son; yat-which; dveṣaḥ-envy; maraṇāya-for killing; prayojitaḥ-applied.

Mahārāja Yudhiṣṭhira further inquired: How was it possible for a father to be so violent toward an exalted son who was obedient, well-behaved and respectful to his father? O brāhmaṇa, O master, I have never heard of such a contradiction as an affectionate father's punishing his noble son with the intention of killing him. Kindly dissipate our doubts in this regard.

In the history of human society, an affectionate father is rarely found to chastise a noble and devoted son. Therefore Mahārāja Yudhiṣṭhira wanted Nārada Muni to dissipate his doubt.

Thus end the Bhaktivedanta purports of the Seventh Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Hiraṇyakaśipu Terrorizes the Universe."

Chapter Five

Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu

Prahlāda Mahārāja did not carry out the orders of his teachers, for he was always engaged in worshiping Lord Viṣṇu. As described in this chapter, Hiraṇyakaśipu tried to kill Prahlāda Mahārāja, even by having a snake bite him and by putting him under the feet of elephants, yet he was unsuccessful.

Hiraṇyakaśipu's spiritual master, Śukrācārya, had two sons named Ṣaṇḍa and Amarka, to whom Prahlāda Mahārāja was entrusted for education. Although the teachers tried to educate the boy Prahlāda in politics, economics and other material activities, he did not care for their instructions. Instead, he continued to be a pure devotee. Prahlāda Mahārāja never liked the idea of discriminating between one's friends and enemies. Because he was spiritually inclined, he was equal toward everyone.

Once upon a time, Hiraṇyakaśipu inquired from his son what the best thing was that he had learned from his teachers. Prahlāda Mahārāja replied that a man engrossed in the material consciousness of duality, thinking, "This is mine, and that belongs to my enemy," should give up his householder life and go to the forest to worship the Supreme Lord.

When Hiraṇyakaśipu heard from his son about devotional service, he decided that this small boy had been polluted by some friend in school. Thus he advised the teachers to take care of the boy so that he would not become a Kṛṣṇa conscious devotee. However, when the teachers inquired from Prahlāda Mahārāja why he was going against their teachings, Prahlāda Mahārāja taught the teachers that the mentality of ownership is false and that he was therefore trying to become an unalloyed devotee of Lord Viṣṇu. The teachers, being very angry at this answer, chastised and threatened the boy with many fearful conditions. They taught him to the best of their ability and then brought him before his father.

Hiraṇyakaśipu affectionately took his son Prahlāda on his lap and then inquired from him what the best thing was that he had learned from his teachers. As usual, Prahlāda Mahārāja began praising the nine processes of devotional service, such as śravaṇam and kīrtanam. Thus the King of the demons, Hiraṇyakaśipu, being extremely angry, chastised the teachers, Ṣaṇḍa and Amarka, for having wrongly trained Prahlāda Mahārāja. The so-called teachers informed the King that Prahlāda Mahārāja was automatically a devotee and did not listen to their instructions. When they proved themselves innocent, Hiraṇyakaśipu inquired from Prahlāda where he had learned viṣṇu-bhakti. Prahlāda Mahārāja replied that those who are attached to family life do not develop Kṛṣṇa consciousness, either personally or collectively. Instead, they suffer repeated birth and death in this material world and continue simply chewing the chewed. Prahlāda explained that the duty of every man is to take shelter of a pure devotee and thus become eligible to understand Kṛṣṇa consciousness.

Enraged at this answer, Hiraṇyakaśipu threw Prahlāda Mahārāja from his lap. Since Prahlāda was so treacherous that he had become a devotee of Viṣṇu, who had killed his uncle Hiraṇyākṣa, Hiraṇyakaśipu asked his assistants to kill him. The assistants of Hiraṇyakaśipu struck Prahlāda with sharp weapons, threw him under the feet of elephants, subjected him to hellish conditions, threw him from the peak of a mountain and tried to kill him in thousands of other ways, but they were unsuccessful. Hiraṇyakaśipu therefore became increasingly afraid of his son Prahlāda Mahārāja and arrested him. The sons of Hiraṇyakaśipu's spiritual master, Śukrācārya, began teaching Prahlāda in their own way, but Prahlāda Mahārāja did not accept their instructions. While the teachers were absent from the classroom, Prahlāda Mahārāja began to preach Kṛṣṇa consciousness in the school, and by his instructions all his class friends, the sons of the demons, became devotees like him.

TEXT 1

śrī-nārada uvāca

paurohityāya bhagavān

vṛtaḥ kāvyaḥ kilāsuraiḥ

ṣaṇḍāmarkau sutau tasya

daitya-rāja-gṛhāntike

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada said; paurohityāya-to work as priest; bhagavān-the most powerful; vṛtaḥ-chosen; kāvyaḥ-Śukrācārya; kila-indeed; asuraiḥ-by the demons; ṣaṇḍa-amarkau-Ṣaṇḍa and Amarka; sutau-sons; tasya-of him; daitya-rāja-of the King of the demons, Hiraṇyakaśipu; gṛha-antike-near the residence.

The great saint Nārada Muni said: The demons, headed by Hiraṇyakaśipu, accepted Śukrācārya as their priest for ritualistic ceremonies. Śukrācārya's two sons, Ṣaṇḍa and Amarka, lived near Hiraṇyakaśipu's palace.

The beginning of the life story of Prahlāda is recounted as follows. Śukrācārya became the priest of the atheists, especially Hiraṇyakaśipu, and thus his two sons, Ṣaṇḍa and Amarka, resided near Hiraṇyakaśipu's residence. Śukrācārya should not have become the priest of Hiraṇyakaśipu because Hiraṇyakaśipu and his followers were all atheists. A brāhmaṇa should become the priest of a person interested in the advancement of spiritual culture. The very name Śukrācārya, however, indicates a person interested in obtaining benefits for his sons and descendants, regardless of how the money comes. A real brāhmaṇa would not become a priest for atheistic men.

TEXT 2

tau rājñā prāpitaṁ bālaṁ

prahlādaṁ naya-kovidam

pāṭhayām āsatuḥ pāṭhyān

anyāṁś cāsura-bālakān

SYNONYMS

tau-those two (Ṣaṇḍa and Amarka); rājñā-by the King; prāpitam-sent; bālam-the boy; prahlādam-named Prahlāda; naya-kovidam-who was aware of moral principles; pāṭhayām āsatuḥ-instructed; pāṭhyān-books of material knowledge; anyān-other; ca-also; asura-bālakān-sons of the asuras.

Prahlāda Mahārāja was already educated in devotional life, but when his father sent him to those two sons of Śukrācārya to be educated, they accepted him at their school along with the other sons of the asuras.

TEXT 3

yat tatra guruṇā proktaṁ

śuśruve 'nupapāṭha ca

na sādhu manasā mene

sva-parāsad-grahāśrayam

SYNONYMS

yat-which; tatra-there (in the school); guruṇā-by the teachers; proktam-instructed; śuśruve-heard; anupapāṭha-recited; ca-and; na-not; sādhu-good; manasā-by the mind; mene-considered; sva-of one's own; para-and of others; asat-graha-by the bad philosophy; āśrayam-which was supported.

Prahlāda certainly heard and recited the topics of politics and economics taught by the teachers, but he understood that political philosophy involves considering someone a friend and someone else an enemy, and thus he did not like it.

Politics involves accepting one group of men as enemies and another group as friends. Everything in politics is based on this philosophy, and the entire world, especially at the present, is engrossed in it. The public is concerned with friendly countries and friendly groups or enemy countries and enemy groups, but as stated in Bhagavad-gītā, a learned person does not make distinctions between enemies and friends. Devotees, especially, do not create friends and enemies. A devotee sees that every living being is part and parcel of Kṛṣṇa (mamaivāṁśo jīva-bhūtaḥ [15.7]). Therefore a devotee treats friends and enemies equally by trying to educate them both in Kṛṣṇa consciousness. Of course, atheistic men do not follow the instructions of pure devotees, but instead consider a devotee their enemy. A devotee, however, never creates a situation of friendship and enmity. Although Prahlāda Mahārāja was obliged to hear the instructions of Ṣaṇḍa and Amarka, he did not like the philosophy of friends and enemies, which forms the basis of politics. He was not interested in this philosophy.

TEXT 4

ekadāsura-rāṭ putram

aṅkam āropya pāṇḍava

papraccha kathyatāṁ vatsa

manyate sādhu yad bhavān

SYNONYMS

ekadā-once upon a time; asura-rāṭ-the Emperor of the asuras; putram-his son; aṅkam-on the lap; āropya-placing; pāṇḍava-O Mahārāja Yudhiṣṭhira; papraccha-inquired; kathyatām-let it be told; vatsa-my dear son; manyate-considers; sādhu-the best; yat-that which; bhavān-your good self.

My dear King Yudhiṣṭhira, once upon a time the King of the demons, Hiraṇyakaśipu, took his son Prahlāda on his lap and very affectionately inquired: My dear son, please let me know what you think is the best of all the subjects you have studied from your teachers.

Hiraṇyakaśipu did not ask his young son anything that would be very difficult for him to answer; instead, he gave the boy a chance to speak plainly about whatever he thought might be best. Prahlāda Mahārāja, of course, being a perfect devotee, knew everything and could say what the best part of life is. In the Vedas it is said, yasmin vijñāte samam evaṁ vijñātaṁ bhavati: if one properly understands God, he can understand any subject matter very nicely. Sometimes we have to challenge big scientists and philosophers, but by the grace of Kṛṣṇa we emerge successful. It is impossible, practically speaking, for ordinary men to challenge scientists or philosophers concerning genuine knowledge, but a devotee can challenge them because the best of everything is known to a devotee by the grace of Kṛṣṇa. As confirmed in Bhagavad-gītā (10.11):

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā

Kṛṣṇa, who is situated in the core of everyone's heart as the Supersoul, dissipates all the ignorance from the heart of a devotee. As a special favor, He enlightens the devotee with all knowledge by putting before him the torch of light. Prahlāda Mahārāja, therefore, knew the best of knowledge, and when his father inquired from him, Prahlāda gave him that knowledge. Prahlāda Mahārāja was able to solve the most difficult parts of problems because of his advanced Kṛṣṇa consciousness. Therefore he replied as follows.

TEXT 5

śrī-prahlāda uvāca

tat sādhu manye 'sura-varya dehināṁ

sadā samudvigna-dhiyām asad-grahāt

hitvātma-pātaṁ gṛham andha-kūpaṁ

vanaṁ gato yad dharim āśrayeta

SYNONYMS

śrī-prahlādaḥ uvāca-Prahlāda Mahārāja replied; tat-that; sādhu-very good, or the best part of life; manye-I think; asura-varya-O King of the asuras; dehinām-of persons who have accepted the material body; sadā-always; samudvigna-full of anxieties; dhiyām-whose intelligence; asat-grahāt-because of accepting the temporary body or bodily relations as real (thinking "I am this body, and everything belonging to this body is mine"); hitvā-giving up; ātma-pātam-the place where spiritual culture or self-realization is stopped; gṛham-the bodily concept of life, or household life; andha-kūpam-which is nothing but a blind well (where there is no water but one nonetheless searches for water); vanam-to the forest; gataḥ-going; yat-which; harim-the Supreme Personality of Godhead; āśrayeta-may take shelter of.

Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṇa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.

Hiraṇyakaśipu thought that Prahlāda, being nothing but a small boy with no actual experience, might reply with something pleasing but nothing practical. Prahlāda Mahārāja, however, being an exalted devotee, had acquired all the qualities of education.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

"One who has unflinching devotional faith in Kṛṣṇa consistently manifests all the good qualities of Kṛṣṇa and the demigods. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord." (Bhāg. 5.18.12) So-called educated philosophers and scientists who are simply on the mental platform cannot distinguish between what is actually sat, eternal, and what is asat, temporary. The Vedic injunction is asato mā jyotir gama: everyone should give up the platform of temporary existence and approach the eternal platform. The soul is eternal, and topics concerning the eternal soul are actually knowledge. Elsewhere it is said, apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām: [SB 2.1.2] those who are attached to the bodily conception of life and who thus stick to life as a gṛhastha, or householder, on the platform of material sense enjoyment, cannot see the welfare of the eternal soul. Prahlāda Mahārāja confirmed this by saying that if one wants success in life, he should immediately understand from the right sources what his self-interest is and how he should mold his life in spiritual consciousness. One should understand himself to be part and parcel of Kṛṣṇa and thus completely take shelter of His lotus feet for guaranteed spiritual success. Everyone in the material world is in the bodily conception, struggling hard for existence, life after life. Prahlāda Mahārāja therefore recommended that to stop this material condition of repeated birth and death, one should go to the forest (vana).

In the varṇāśrama system, one first becomes a brahmacārī, then a gṛhastha, a vānaprastha and finally a sannyāsī. Going to the forest means accepting vānaprastha life, which is between gṛhastha life and sannyāsa. As confirmed in the Viṣṇu Purāṇa (3.8.9), varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate: by accepting the institution of varṇa and āśrama, one can very easily elevate himself to the platform of worshiping Viṣṇu, the Supreme Personality of Godhead. Otherwise, if one remains in the bodily conception, one must rot within this material world, and his life will be a failure. Society must have divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra, and for spiritual advancement one must gradually develop as a brahmacārī, gṛhastha, vānaprastha and sannyāsī. Prahlāda Mahārāja recommended that his father accept vānaprastha life because as a gṛhastha he was becoming increasingly demoniac due to bodily attachment. Prahlāda recommended to his father that accepting vānaprastha life would be better than going deeper and deeper into gṛham andha-kūpam, the blind well of life as a gṛhastha. In our Kṛṣṇa consciousness movement we therefore invite all the elderly persons of the world to come to Vṛndāvana and stay there in retired life, making advancement in spiritual consciousness, Kṛṣṇa consciousness.

TEXT 6

śrī-nārada uvāca

śrutvā putra-giro daityaḥ

para-pakṣa-samāhitāḥ

jahāsa buddhir bālānāṁ

bhidyate para-buddhibhiḥ

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; śrutvā-hearing; putra-giraḥ-the instructive words of his son; daityaḥ-Hiraṇyakaśipu; para-pakṣa-on the side of the enemy; samāhitāḥ-full of faith; jahāsa-laughed; buddhiḥ-the intelligence; bālānām-of small boys; bhidyate-is polluted; para-buddhibhiḥ-by instructions from the enemy's camp.

Nārada Muni continued: When Prahlāda Mahārāja spoke about the path of self-realization in devotional service, thus being faithful to the camp of his father's enemies, Hiraṇyakaśipu, the King of the demons, heard Prahlāda's words and he laughingly said, "Thus is the intelligence of children spoiled by the words of the enemy."

Hiraṇyakaśipu, being a demon, would always consider Lord Viṣṇu and His devotees to be his enemies. Therefore the word para-pakṣa ("on the side of the enemy") is used here. Hiraṇyakaśipu never agreed with the words of Viṣṇu, or Kṛṣṇa. Rather, he was angered by the intelligence of a Vaiṣṇava. Lord Viṣṇu, Lord Kṛṣṇa, says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]-"Give up all other duties and surrender unto Me"-but demons like Hiraṇyakaśipu never agree to do this. Therefore Kṛṣṇa says:

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāparhṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." (Bg. 7.15) The asura-bhāva, the atheistic nature, is directly represented by Hiraṇyakaśipu. Such persons, being mūḍha and narādhama-fools and rascals, the lowest of men-would never accept Viṣṇu as the Supreme and surrender to Him. Hiraṇyakaśipu naturally became increasingly angry that his son Prahlāda was being influenced by the camp of the enemies. He therefore asked that saintly persons like Nārada not be allowed within the residential quarters of his son, for otherwise Prahlāda would be further spoiled by Vaiṣṇava instructions.

TEXT 7

samyag vidhāryatāṁ bālo

guru-gehe dvi-jātibhiḥ

viṣṇu-pakṣaiḥ praticchannair

na bhidyetāsya dhīr yathā

SYNONYMS

samyak-completely; vidhāryatām-let him be protected; bālaḥ-this boy of tender age; guru-gehe-in the guru-kula, the place where children are sent to be instructed by the guru; dvi-jātibhiḥ-by brāhmaṇas; viṣṇu-pakṣaiḥ-who are on the side of Viṣṇu; praticchannaiḥ-disguised in different dresses; na bhidyeta-may not be influenced; asya-of him; dhīḥ-the intelligence; yathā-so that.

Hiraṇyakaśipu advised his assistants: My dear demons, give complete protection to this boy at the guru-kula where he is instructed, so that his intelligence will not be further influenced by Vaiṣṇavas who may go there in disguise.

In our Kṛṣṇa consciousness movement, the tactic of dressing oneself like an ordinary karmī is necessary because everyone in the demoniac kingdom is against the Vaiṣṇava teachings. Kṛṣṇa consciousness is not at all to the liking of the demons of the present age. As soon as they see a Vaiṣṇava dressed in saffron garments with beads on his neck and tilaka on his forehead, they are immediately irritated. They criticize the Vaiṣṇavas by sarcastically saying Hare Kṛṣṇa, and some people also chant Hare Kṛṣṇa sincerely. In either case, since Hare Kṛṣṇa is absolute, whether one chants it jokingly or sincerely, it will have its effect. The Vaiṣṇavas are pleased when the demons chant Hare Kṛṣṇa because this shows that the Hare Kṛṣṇa movement is taking ground. The greater demons, like Hiraṇyakaśipu, are always prepared to chastise the Vaiṣṇavas, and they try to make arrangements so that Vaiṣṇavas will not come to sell their books and preach Kṛṣṇa consciousness. Thus what was done by Hiraṇyakaśipu long, long ago is still being done. That is the way of materialistic life. Demons or materialists do not at all like the advancement of Kṛṣṇa consciousness, and they try to hinder it in many ways. Yet the preachers of Kṛṣṇa consciousness must go forward-in their Vaiṣṇava dress or any other dress-for the purpose of preaching. Cāṇakya Paṇḍita says that if an honest person deals with a great cheater, it is necessary for him to become a cheater also, not for the purpose of cheating but to make his preaching successful.

TEXT 8

gṛham ānītam āhūya

prahrādaṁ daitya-yājakāḥ

praśasya ślakṣṇayā vācā

samapṛcchanta sāmabhiḥ

SYNONYMS

gṛham-to the place of the teachers (Ṣaṇḍa and Amarka); ānītam-brought; āhūya-calling; prahrādam-Prahlāda; daitya-yājakāḥ-the priests of the demon Hiraṇyakaśipu; praśasya-by pacifying; ślakṣṇayā-with a very mild; vācā-voice; samapṛcchanta-they questioned; sāmabhiḥ-by very agreeable words.

When Hiraṇyakaśipu's servants brought the boy Prahlāda back to the guru-kula [the place where the brāhmaṇas taught the boys], the priests of the demons, Ṣaṇḍa and Amarka, pacified him. With very mild voices and affectionate words, they inquired from him as follows.

Ṣaṇḍa and Amarka, the priests of the demons, were eager to know from Prahlāda Mahārāja who the Vaiṣṇavas were that came to instruct him in Kṛṣṇa consciousness. Their purpose was to discover the names of these Vaiṣṇavas. In the beginning they did not threaten the boy because when threatened he might not identify the real culprits. Therefore they very mildly and peacefully inquired as follows.

TEXT 9

vatsa prahrāda bhadraṁ te

satyaṁ kathaya mā mṛṣā

bālān ati kutas tubhyam

eṣa buddhi-viparyayaḥ

SYNONYMS

vatsa-O dear son; prahrāda-Prahlāda; bhadram te-all blessings and good fortune unto you; satyam-the truth; kathaya-speak; mā-do not; mṛṣā-a lie; bālān ati-passing over the other demon boys; kutaḥ-from where; tubhyam-unto you; eṣaḥ-this; buddhi-of the intelligence; viparyayaḥ-pollution.

Dear son Prahlāda, all peace and good fortune unto you. Kindly do not speak lies; just reply with the truth. These boys you see are not like you, for they do not speak in a deviant way. How have you learned these instructions? How has your intelligence been spoiled in this way?

Prahlāda Mahārāja was still a boy, and therefore his teachers thought that if they pacified the little boy he would immediately speak the truth, revealing the secret of how the Vaiṣṇavas came there to teach him lessons in devotional service. It was surprising, of course, that in the same school the other boys of the Daityas were not polluted; only Prahlāda Mahārāja was supposedly polluted by the instructions of the Vaiṣṇavas. The main duty of the teachers was to inquire who those Vaiṣṇavas were that came to teach Prahlāda and spoil his intelligence.

TEXT 10

buddhi-bhedaḥ para-kṛta

utāho te svato 'bhavat

bhaṇyatāṁ śrotu-kāmānāṁ

gurūṇāṁ kula-nandana

SYNONYMS

buddhi-bhedaḥ-pollution of the intelligence; para-kṛtaḥ-done by the enemies; utāho-or; te-of you; svataḥ-by yourself; abhavat-was; bhaṇyatām-let it be told; śrotu-kāmānām-to us, who are very eager to hear about it; gurūṇām-all your teachers; kula-nandana-O best of your family.

O best of your family, has this pollution of your intelligence been brought about by you or by the enemies? We are all your teachers and are very eager to hear about this. Please tell us the truth.

Prahlāda Mahārāja's teachers were astonished that a small boy could speak such exalted Vaiṣṇava philosophy. Therefore they inquired about the Vaiṣṇavas who stealthily taught it to him, in order that these Vaiṣṇavas might be arrested and killed in the presence of Prahlāda's father, Hiraṇyakaśipu.

TEXT 11

śrī-prahrāda uvāca

paraḥ svaś cety asad-grāhaḥ

puṁsāṁ yan-māyayā kṛtaḥ

vimohita-dhiyāṁ dṛṣṭas

tasmai bhagavate namaḥ

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja replied; paraḥ-an enemy; svaḥ-a kinsman or friend; ca-also; iti-thus; asat-grāhaḥ-material conception of life; puṁsām-of persons; yat-of whom; māyayā-by the external energy; kṛtaḥ-created; vimohita-bewildered; dhiyām-of those whose intelligence; dṛṣṭaḥ-practically experienced; tasmai-unto Him; bhagavate-the Supreme Personality of Godhead; namaḥ-my respectful obeisances.

Prahlāda Mahārāja replied: Let me offer my respectful obeisances unto the Supreme Personality of Godhead, whose external energy has created the distinctions of "my friend" and "my enemy" by deluding the intelligence of men. Indeed, I am now actually experiencing this, although I have previously heard of it from authoritative sources.

As stated in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." paṇḍitāḥ, those who are actually learned-the equipoised, advanced devotees who have full knowledge of everything-do not see any living entity as an enemy or friend. Instead, with broader vision, they see that everyone is part of Kṛṣṇa, as confirmed by Śrī Caitanya Mahāprabhu (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]). Every living entity, being part of the Supreme Lord, is meant to serve the Lord, just as every part of the body is meant to serve the whole body.

As servants of the Supreme Lord, all living entities are one, but a Vaiṣṇava, because of his natural humility, addresses every other living entity as prabhu. A Vaiṣṇava sees other servants to be so advanced that he has much to learn from them. Thus he accepts all other devotees of the Lord as prabhus, masters. Although everyone is a servant of the Lord, one Vaiṣṇava servant, because of humility, sees another servant as his master. Understanding of the master begins from understanding of the spiritual master.

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto 'pi

"By the mercy of the spiritual master one receives the benediction of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement."

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam

"The spiritual master is to be honored as much as the Supreme Lord because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Śrī Hari [Kṛṣṇa]." The spiritual master, the servant of God, is engaged in the most confidential service of the Lord, namely delivering all the conditioned souls from the clutches of māyā, in which one thinks, "This person is my enemy, and that one is my friend." Actually the Supreme Personality of Godhead is the friend of all living entities, and all living entities are eternal servants of the Supreme Lord. Oneness is possible through this understanding, not through artificially thinking that every one of us is God or equal to God. The true understanding is that God is the supreme master and that all of us are servants of the Supreme Lord and are therefore on the same platform. This had already been taught to Prahlāda Mahārāja by his spiritual master, Nārada, but Prahlāda was nonetheless surprised by how a bewildered soul thinks one person his enemy and another his friend.

As long as one adheres to the philosophy of duality, thinking one person a friend and another an enemy, he should be understood to be in the clutches of māyā. The Māyāvādī philosopher who thinks that all living entities are God and are therefore one is also mistaken. No one is equal to God. The servant cannot be equal to the master. According to the Vaiṣṇava philosophy, the master is one, and the servants are also one, but the distinction between the master and servant must continue even in the liberated stage. In the conditioned stage we think that some living beings are our friends whereas others are enemies, and thus we are in duality. In the liberated stage, however, the conception is that God is the master and that all living entities, being servants of God, are one.

TEXT 12

sa yadānuvrataḥ puṁsāṁ

paśu-buddhir vibhidyate

anya eṣa tathānyo 'ham

iti bheda-gatāsatī

SYNONYMS

saḥ-that Supreme Personality of Godhead; yadā-when; anuvrataḥ-favorable or pleased; puṁsām-of the conditioned souls; paśu-buddhiḥ-the animalistic conception of life ("I am the Supreme, and everyone is God"); vibhidyate-is destroyed; anyaḥ-another; eṣaḥ-this; tathā-as well as; anyaḥ-another; aham-I; iti-thus; bheda-distinction; gata-having; asatī-which is disastrous.

When the Supreme Personality of Godhead is pleased with the living entity because of his devotional service, one becomes a paṇḍita and does not make distinctions between enemies, friends and himself. Intelligently, he then thinks, "Every one of us is an eternal servant of God, and therefore we are not different from one another."

When Prahlāda Mahārāja's teachers and demoniac father asked him how his intelligence had been polluted, Prahlāda Mahārāja said, "As far as I am concerned, my intelligence has not been polluted. Rather, by the grace of my spiritual master and by the grace of my Lord, Kṛṣṇa, I have now learned that no one is my enemy and no one is my friend. We are all actually eternal servants of Kṛṣṇa, but under the influence of the external energy we think that we are separately situated from the Supreme Personality of Godhead as friends and enemies of one another. This mistaken idea has now been corrected, and therefore, unlike ordinary human beings, I no longer think that I am God and that others are my friends and enemies. Now I am rightly thinking that everyone is an eternal servant of God and that our duty is to serve the supreme master, for then we shall stand on the platform of oneness as servants."

Demons think of everyone as a friend or enemy, but Vaiṣṇavas say that since everyone is a servant of the Lord, everyone is on the same platform. Therefore a Vaiṣṇava treats other living entities neither as friends nor as enemies, but instead tries to spread Kṛṣṇa consciousness, teaching everyone that we are all one as servants of the Supreme Lord but are uselessly wasting our valuable lives by creating nations, communities and other groups of friends and enemies. Everyone should come to the platform of Kṛṣṇa consciousness and thus feel oneness as a servant of the Lord. Although there are 8,400,000 species of life, a Vaiṣṇava feels this oneness. The Īśopaniṣad advises, ekatvam anupaśyataḥ. A devotee should see the Supreme Personality of Godhead to be situated in everyone's heart and should also see every living entity as an eternal servant of the Lord. This vision is called ekatvam, oneness. Although there is a relationship of master and servant, both master and servant are one because of their spiritual identity. This is also ekatvam. Thus the conception of ekatvam for the Vaiṣṇava is different from that of the Māyāvādī.

Hiraṇyakaśipu asked Prahlāda Mahārāja how he had become antagonistic to his family. When a family member is killed by an enemy, all the members of the family would naturally be inimical to the murderer, but Hiraṇyakaśipu saw that Prahlāda had become friendly with the murderer. Therefore he asked, "Who has created this kind of intelligence in you? Have you developed this consciousness by yourself? Since you are a small boy, someone must have induced you to think this way." Prahlāda Mahārāja wanted to reply that an attitude favorable toward Viṣṇu can develop only when the Lord is favorable (sa yadānuvrataḥ). As stated in Bhagavad-gītā, Kṛṣṇa is the friend of everyone (suhṛdaṁ sama-bhūtānāṁ jñātvā māṁ śāntim ṛcchati). The Lord is never an enemy to any of the millions of living entities, but is always a friend to everyone. This is true understanding. If one thinks that the Lord is an enemy, his intelligence is paśu-buddhi, the intelligence of an animal. He falsely thinks, "I am different from my enemy, and my enemy is different from me. The enemy has done this, and therefore my duty is to kill him." This misconception is described in this verse as bheda-gatāsatī. The actual fact is that everyone is a servant of the Lord, as confirmed in Caitanya-caritāmṛta by Śrī Caitanya Mahāprabhu (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]). As servants of the Lord, we are one, and there can be no questions of enmity or friendship. If one actually understands that every one of us is a servant of the Lord, where is the question of enemy or friend?

Everyone should be friendly for the service of the Lord. Everyone should praise another's service to the Lord and not be proud of his own service. This is the way of Vaiṣṇava thinking, Vaikuṇṭha thinking. There may be rivalries and apparent competition between servants in performing service, but in the Vaikuṇṭha planets the service of another servant is appreciated, not condemned. This is Vaikuṇṭha competition. There is no question of enmity between servants. Everyone should be allowed to render service to the Lord to the best of his ability, and everyone should appreciate the service of others. Such are the activities of Vaikuṇṭha. Since everyone is a servant, everyone is on the same platform and is allowed to serve the Lord according to his ability. As confirmed in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Lord is situated in everyone's heart, giving dictation according to the attitude of the servant. However, the Lord gives different dictation to the nondevotees and devotees. The nondevotees challenge the authority of the Supreme Lord, and therefore the Lord dictates in such a way that the nondevotees forget the Lord's service, life after life, and are punished by the laws of nature. But when a devotee very sincerely wants to render service to the Lord, the Lord dictates in a different way. As the Lord says in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." Everyone is actually a servant, not an enemy or friend, and everyone is working under different directions from the Lord, who directs each living entity according to his mentality.

TEXT 13

sa eṣa ātmā sva-parety abuddhibhir

duratyayānukramaṇo nirūpyate

muhyanti yad-vartmani veda-vādino

brahmādayo hy eṣa bhinatti me matim

SYNONYMS

saḥ-He; eṣaḥ-this; ātmā-Supersoul situated in everyone's heart; sva-para-this is my own business, and that is someone else's; iti-thus; abuddhibhiḥ-by those who have such bad intelligence; duratyaya-very difficult to follow; anukramaṇaḥ-whose devotional service; nirūpyate-is ascertained (by scriptures or the instructions of the spiritual master); muhyanti-are bewildered; yat-of whom; vartmani-on the path; veda-vādinaḥ-the followers of Vedic instructions; brahma-ādayaḥ-the demigods, beginning from Lord Brahmā; hi-indeed; eṣaḥ-this one; bhinatti-changes; me-my; matim-intelligence.

Persons who always think in terms of "enemy" and "friend" are unable to ascertain the Supersoul within themselves. Not to speak of them, even such exalted persons as Lord Brahmā, who are fully conversant with the Vedic literature, are sometimes bewildered in following the principles of devotional service. The same Supreme Personality of Godhead who has created this situation has certainly given me the intelligence to take the side of your so-called enemy.

Prahlāda Mahārāja admitted frankly, "My dear teachers, you wrongly think that Lord Viṣṇu is your enemy, but because He is favorable toward me, I understand that He is the friend of everyone. You may think that I have taken the side of your enemy, but factually He has bestowed a great favor upon me."

TEXT 14

yathā bhrāmyaty ayo brahman

svayam ākarṣa-sannidhau

tathā me bhidyate cetaś

cakra-pāṇer yadṛcchayā

SYNONYMS

yathā-just as; bhrāmyati-moves; ayaḥ-iron; brahman-O brāhmaṇas; svayam-itself; ākarṣa-of a magnet; sannidhau-in the proximity; tathā-similarly; me-my; bhidyate-is changed; cetaḥ-consciousness; cakra-pāṇeḥ-of Lord Viṣṇu, who has a disc in His hand; yadṛcchayā-simply by the will.

O brāhmaṇas [teachers], as iron attracted by a magnetic stone moves automatically toward the magnet, my consciousness, having been changed by His will, is attracted by Lord Viṣṇu, who carries a disc in His hand. Thus I have no independence.

For iron to be attracted by a magnet is natural. Similarly, for all living entities to be attracted toward Kṛṣṇa is natural, and therefore the Lord's real name is Kṛṣṇa, meaning He who attracts everyone and everything. The typical examples of such attraction are found in Vṛndāvana, where everything and everyone is attracted by Kṛṣṇa. The elderly persons like Nanda Mahārāja and Yaśodādevī, the friends like Śrīdāmā, Sudāmā and the other cowherd boys, the gopīs like Śrīmatī Rādhārāṇī and Her associates, and even the birds, beasts, cows and calves are attracted. The flowers and fruits in the gardens are attracted, the waves of the Yamunā are attracted, and the land, sky, trees, plants, animals and all other living beings are attracted by Kṛṣṇa. This is the natural situation of everything in Vṛndāvana.

Just contrary to the affairs of Vṛndāvana is the material world, where no one is attracted by Kṛṣṇa and everyone is attracted by māyā. This is the difference between the spiritual and material worlds. Hiraṇyakaśipu, who was in the material world, was attracted by women and money, whereas Prahlāda Mahārāja, being in his natural position, was attracted by Kṛṣṇa. In replying to Hiraṇyakaśipu's question about why Prahlāda Mahārāja had a deviant view, Prahlāda said that his view was not deviant, for the natural position of everyone is to be attracted by Kṛṣṇa. Hiraṇyakaśipu found this view deviant, Prahlāda said, because of being unnaturally unattracted by Kṛṣṇa. Hiraṇyakaśipu therefore needed purification.

As soon as one is purified of material contamination, he is again attracted by Kṛṣṇa (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]). In the material world, everyone is contaminated by the dirt of sense gratification and is acting according to different designations, sometimes as a human being, sometimes a beast, sometimes a demigod or tree, and so on. One must be cleansed of all these designations. Then one will be naturally attracted to Kṛṣṇa. The bhakti process purifies the living entity of all unnatural attractions. When one is purified he is attracted by Kṛṣṇa and begins to serve Kṛṣṇa instead of serving māyā. This is his natural position. A devotee is attracted by Kṛṣṇa, whereas a nondevotee, being contaminated by the dirt of material enjoyment, is not. This is confirmed by the Lord in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." One must be freed from all the sinful dirt of material existence. Everyone in this material world is contaminated by material desire. Unless one is free from all material desire (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]), one cannot be attracted by Kṛṣṇa.

TEXT 15

śrī-nārada uvāca

etāvad brāhmaṇāyoktvā

virarāma mahā-matiḥ

taṁ sannibhartsya kupitaḥ

sudīno rāja-sevakaḥ

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; etāvat-this much; brāhmaṇāya-unto the brāhmaṇas, the sons of Śukrācārya; uktvā-speaking; virarāma-became silent; mahā-matiḥ-Prahlāda Mahārāja, who possessed great intelligence; tam-him (Prahlāda Mahārāja); sannibhartsya-chastising very harshly; kupitaḥ-being angry; su-dīnaḥ-poor in thought, or very much aggrieved; rāja-sevakaḥ-the servants of King Hiraṇyakaśipu.

The great saint Nārada Muni continued: The great soul Prahlāda Mahārāja became silent after saying this to his teachers, Ṣaṇḍa and Amarka, the seminal sons of Śukrācārya. These so-called brāhmaṇas then became angry at him. Because they were servants of Hiraṇyakaśipu, they were very sorry, and to chastise Prahlāda Mahārāja they spoke as follows.

The word śukra means "semen." The sons of Śukrācārya were brāhmaṇas by birthright, but an actual brāhmaṇa is one who possesses the brahminical qualities. The brāhmaṇas Ṣaṇḍa and Amarka, being seminal sons of Śukrācārya, did not actually possess real brahminical qualifications, for they engaged as servants of Hiraṇyakaśipu. An actual brāhmaṇa is very much satisfied to see anyone, not to speak of his disciple, become a devotee of Lord Kṛṣṇa. Such brāhmaṇas are meant to satisfy the supreme master. A brāhmaṇa is strictly prohibited from becoming a servant of anyone else, for that is the business of dogs and śūdras. A dog must satisfy his master, but a brāhmaṇa does not have to satisfy anyone; he is simply meant to satisfy Kṛṣṇa (ānukūlyena kṛṣṇānuśīlanam). That is the real qualification of a brāhmaṇa. Because Ṣaṇḍa and Amarka were seminal brāhmaṇas and had become servants of such a master as Hiraṇyakaśipu, they unnecessarily wanted to chastise Prahlāda Mahārāja.

TEXT 16

ānīyatām are vetram

asmākam ayaśaskaraḥ

kulāṅgārasya durbuddheś

caturtho 'syodito damaḥ

SYNONYMS

ānīyatām-let it be brought; are-oh; vetram-the stick; asmākam-of us; ayaśaskaraḥ-who is bringing defamation; kula-aṅgārasya-of he who is like a cinder in the dynasty; durbuddheḥ-having bad intelligence; caturthaḥ-the fourth; asya-for him; uditaḥ-declared; damaḥ-punishment (the stick, argumentum ad baculum).

Oh, please bring me a stick! This Prahlāda is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons. Now he needs to be treated by the fourth of the four kinds of political diplomacy.

In political affairs, when a person disobediently agitates against the government, four principles are used to suppress him-legal orders, pacification, the offer of a post, or, finally, weapons. When there are no other arguments, he is punished. In logic, this is called argumentum ad baculum. When the two seminal brāhmaṇas Ṣaṇḍa and Amarka failed to extract from Prahlāda Mahārāja the cause for his having opinions different from those of his father, they called for a stick with which to chastise him to satisfy their master, Hiraṇyakaśipu. Because Prahlāda had become a devotee, they considered him to be contaminated by bad intelligence and to be the worst descendant in the family of demons. As it is said, where ignorance is bliss, it is folly to be wise. In a society or family in which everyone is a demon, for someone to become a Vaiṣṇava is certainly folly. Thus Prahlāda Mahārāja was charged with bad intelligence because he was among demons, including his teachers, who were supposedly brāhmaṇas.

The members of our Kṛṣṇa consciousness movement are in a position similar to that of Prahlāda Mahārāja. All over the world, ninety-nine percent of the people are godless demons, and therefore our preaching of Kṛṣṇa consciousness, following in the footsteps of Prahlāda Mahārāja, is always hampered by many impediments. Because of their fault of being devotees, the American boys who have sacrificed everything for preaching Kṛṣṇa consciousness are charged with being members of the CIA. Moreover, the seminal brāhmaṇas in India, who say that one can become a brāhmaṇa only if born in a brāhmaṇa family, charge us with ruining the Hindu system of religion. Of course, the fact is that one becomes a brāhmaṇa by qualification. Because we are training Europeans and Americans to become qualified and are awarding them brahminical status, we are being charged with destroying the Hindu religion. Nonetheless, confronting all kinds of difficulties, we must spread the Kṛṣṇa consciousness movement with great determination, like that of Prahlāda Mahārāja. In spite of being the son of the demon Hiraṇyakaśipu, Prahlāda never feared the chastisements of the seminal brāhmaṇa sons of a demoniac father.

TEXT 17

daiteya-candana-vane

jāto 'yaṁ kaṇṭaka-drumaḥ

yan-mūlonmūla-paraśor

viṣṇor nālāyito 'rbhakaḥ

SYNONYMS

daiteya-of the demoniac family; candana-vane-in the sandalwood forest; jātaḥ-born; ayam-this; kaṇṭaka-drumaḥ-thorn tree; yat-of which; mūla-of the roots; unmūla-in the cutting; paraśoḥ-who is like an axe; viṣṇoḥ-of Lord Viṣṇu; nālāyitaḥ-the handle; arbhakaḥ-boy.

This rascal Prahlāda has appeared like a thorn tree in a forest of sandalwood. To cut down sandalwood trees, an axe is needed, and the wood of the thorn tree is very suitable for the handle of such an axe. Lord Viṣṇu is the axe for cutting down the sandalwood forest of the family of demons, and this Prahlāda is the handle for that axe.

Thorn trees generally grow in deserted places, not in sandalwood forests, but the seminal brāhmaṇas Ṣaṇḍa and Amarka compared the dynasty of the Daitya Hiraṇyakaśipu to a sandalwood forest and compared Prahlāda Mahārāja to a hard, strong thorn tree that could provide the handle of an axe. They compared Lord Viṣṇu to the axe itself. An axe alone cannot cut a thorn tree; it needs a handle, which may be made of the wood of a thorn tree. Thus the thorn tree of demoniac civilization can be cut to pieces by the axe of viṣṇu-bhakti, devotional service to Lord Kṛṣṇa. Some of the members of the demoniac civilization, like Prahlāda Mahārāja, may become the handle for the axe, to assist Lord Viṣṇu, and thus the entire forest of demoniac civilization can be cut to pieces.

TEXT 18

iti taṁ vividhopāyair

bhīṣayaṁs tarjanādibhiḥ

prahrādaṁ grāhayām āsa

tri-vargasyopapādanam

SYNONYMS

iti-in this way; tam-him (Prahlāda Mahārāja); vividha-upāyaiḥ-by various means; bhīṣayan-threatening; tarjana-ādibhiḥ-by chastisement, threats, etc.; prahrādam-unto Prahlāda Mahārāja; grāhayām āsa-taught; tri-vargasya-the three goals of life (the paths of religion, economic development and sense gratification); upapādanam-scripture that presents.

Ṣaṇḍa and Amarka, the teachers of Prahlāda Mahārāja, chastised and threatened their disciple in various ways and began teaching him about the paths of religion, economic development and sense gratification. This is the way they educated him.

In this verse the words prahrādaṁ grāhayām āsa are important. The words grāhayām āsa literally mean that they tried to induce Prahlāda Mahārāja to accept the paths of dharma, artha and kāma (religion, economic development and sense gratification). People are generally preoccupied with these three concerns, without interest in the path of liberation. Hiraṇyakaśipu, the father of Prahlāda Mahārāja, was simply interested in gold and sense enjoyment. The word hiraṇya means "gold," and kaśipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlāda, however, refers to one who is always joyful in understanding Brahman (brahma-bhūtaḥ prasannātmā [Bg. 18.54]). Prahlāda means prasannātmā, always joyful. Prahlāda was always joyful in worshiping the Lord, but in accordance with the instructions of Hiraṇyakaśipu, the teachers were interested in teaching him about material things. Materialistic persons think that the path of religion is meant for improving their material conditions. The materialist goes to a temple to worship many varieties of demigods just to receive some benediction to improve his material life. He goes to a sādhu or so-called svāmī to take advantage of an easy method for achieving material opulence. In the name of religion, the so-called sādhus try to satisfy the senses of the materialists by showing them shortcuts to material opulence. Sometimes they give some talisman or blessing. Sometimes they attract materialistic persons by producing gold. Then they declare themselves God, and foolish materialists are attracted to them for economic development. As a result of this process of cheating, others are reluctant to accept a religious process, and instead they advise people in general to work for material advancement. This is going on all over the world. Not only now but since time immemorial, no one is interested in mokṣa, liberation. There are four principles-dharma (religion), artha (economic development), kāma (sense gratification) and mokṣa (liberation). People accept religion to become materially opulent. And why should one be materially opulent? For sense gratification. Thus people prefer these three mārgas, the three paths of materialistic life. No one is interested in liberation, and bhagavad-bhakti, devotional service to the Lord, is above even liberation. Therefore the process of devotional service, Kṛṣṇa consciousness, is extremely difficult to understand. This will be explained later by Prahlāda Mahārāja. The teachers Ṣaṇḍa and Amarka tried to induce Prahlāda Mahārāja to accept the materialistic way of life, but actually their attempt was a failure.

TEXT 19

tata enaṁ gurur jñātvā

jñāta-jñeya-catuṣṭayam

daityendraṁ darśayām āsa

mātṛ-mṛṣṭam alaṅkṛtam

SYNONYMS

tataḥ-thereafter; enam-him (Prahlāda Mahārāja); guruḥ-his teachers; jñātvā-knowing; jñāta-known; jñeya-which are to be known; catuṣṭayam-the four diplomatic principles (sāma, the process of pacifying; dāna, the process of giving money in charity; bheda, the principle of dividing; and daṇḍa, the principle of punishment); daitya-indram-unto Hiraṇyakaśipu, the King of the Daityas; darśayām āsa-presented; mātṛ-mṛṣṭam-being bathed by his mother; alaṅkṛtam-decorated with ornaments.

After some time, the teachers Ṣaṇḍa and Amarka thought that Prahlāda Mahārāja was sufficiently educated in the diplomatic affairs of pacifying public leaders, appeasing them by giving them lucrative posts, dividing and ruling over them, and punishing them in cases of disobedience. Then, one day, after Prahlāda's mother had personally washed the boy and dressed him nicely with sufficient ornaments, they presented him before his father.

It is essential for a student who is going to be a ruler or king to learn the four diplomatic principles. There is always rivalry between a king and his citizens. Therefore, when a citizen agitates the public against the king, the duty of the king is to call him and try to pacify him with sweet words, saying, "You are very important in the state. Why should you disturb the public with some new cause for agitation?" If the citizen is not pacified, the king should then offer him some lucrative post as a governor or minister-any post that draws a high salary-so that he may be agreeable. If the enemy still goes on agitating the public, the king should try to create dissension in the enemy's camp, but if he still continues, the king should employ argumentum ad baculum-severe punishment-by putting him in jail or placing him before a firing squad. The teachers appointed by Hiraṇyakaśipu taught Prahlāda Mahārāja how to be a diplomat so that he could rule over the citizens very nicely.

TEXT 20

pādayoḥ patitaṁ bālaṁ

pratinandyāśiṣāsuraḥ

pariṣvajya ciraṁ dorbhyāṁ

paramām āpa nirvṛtim

SYNONYMS

pādayoḥ-at the feet; patitam-fallen; bālam-the boy (Prahlāda Mahārāja); pratinandya-encouraging; āśiṣā-with blessings ("My dear child, may you live long and be happy" and so on); asuraḥ-the demon Hiraṇyakaśipu; pariṣvajya-embracing; ciram-for a long time due to affection; dorbhyām-with his two arms; paramām-great; āpa-obtained; nirvṛtim-jubilation.

When Hiraṇyakaśipu saw that his child had fallen at his feet and was offering obeisances, as an affectionate father he immediately began showering blessings upon the child and embraced him with both arms. A father naturally feels happy to embrace his son, and Hiraṇyakaśipu became very happy in this way.

TEXT 21

āropyāṅkam avaghrāya

mūrdhany aśru-kalāmbubhiḥ

āsiñcan vikasad-vaktram

idam āha yudhiṣṭhira

SYNONYMS

āropya-placing; aṅkam-on the lap; avaghrāya mūrdhani-smelling his head; aśru-of tears; kalā-ambubhiḥ-with water from drops; āsiñcan-moistening; vikasat-vaktram-his smiling face; idam-this; āha-said; yudhiṣṭhira-O Mahārāja Yudhiṣṭhira.

Nārada Muni continued: My dear King Yudhiṣṭhira, Hiraṇyakaśipu seated Prahlāda Mahārāja on his lap and began smelling his head. With affectionate tears gliding down from his eyes and moistening the child's smiling face, he spoke to his son as follows.

If a child or disciple falls at the feet of the father or spiritual master, the superior responds by smelling the head of the subordinate.

TEXT 22

hiraṇyakaśipur uvāca

prahrādānūcyatāṁ tāta

svadhītaṁ kiñcid uttamam

kālenaitāvatāyuṣman

yad aśikṣad guror bhavān

SYNONYMS

hiraṇyakaśipuḥ uvāca-King Hiraṇyakaśipu said; prahrāda-my dear Prahlāda; anūcyatām-let it be told; tāta-my dear son; svadhītam-well learned; kiñcit-something; uttamam-very nice; kālena etāvatā-for so much time; āyuṣman-O long-lived one; yat-which; aśikṣat-has learned; guroḥ-from your teachers; bhavān-yourself.

Hiraṇyakaśipu said: My dear Prahlāda, my dear son, O long-lived one, for so much time you have heard many things from your teachers. Now please repeat to me whatever you think is the best of that knowledge.

In this verse, Hiraṇyakaśipu inquires from his son what he has learned from his guru. Prahlāda Mahārāja's gurus were of two kinds-Ṣaṇḍa and Amarka, the sons of Śukrācārya in the seminal disciplic succession, were the gurus appointed by his father, but his other guru was the exalted Nārada Muni, who had instructed Prahlāda when Prahlāda was within the womb of his mother. Prahlāda Mahārāja responded to the inquiry of his father with the instructions he had received from his spiritual master, Nārada. Thus there was again a difference of opinion because Prahlāda Mahārāja wanted to relate the best thing he had learned from his spiritual master, whereas Hiraṇyakaśipu expected to hear about the politics and diplomacy Prahlāda had learned from Ṣaṇḍa and Amarka. Now the dissension between the father and son became increasingly intense as Prahlāda Mahārāja began to say what he had learned from his guru Nārada Muni.

TEXTS 23–24

śrī-prahrāda uvāca

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye 'dhītam uttamam

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; śravaṇam-hearing; kīrtanam-chanting; viṣṇoḥ-of Lord Viṣṇu (not anyone else); smaraṇam-remembering; pāda-sevanam-serving the feet; arcanam-offering worship (with ṣoḍaśopacāra, the sixteen kinds of paraphernalia); vandanam-offering prayers; dāsyam-becoming the servant; sakhyam-becoming the best friend; ātma-nivedanam-surrendering everything, whatever one has; iti-thus; puṁsā arpitā-offered by the devotee; viṣṇau-unto Lord Viṣṇu (not to anyone else); bhaktiḥ-devotional service; cet-if; nava-lakṣaṇā-possessing nine different processes; kriyeta-one should perform; bhagavati-unto the Supreme Personality of Godhead; addhā-directly or completely; tat-that; manye-I consider; adhītam-learning; uttamam-topmost.

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)-these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

When Prahlāda Mahārāja was asked by his father to say something from whatever he had learned, he considered that what he had learned from his spiritual master was the best of all teachings whereas what he had learned about diplomacy from his material teachers, Ṣaṇḍa and Amarka, was useless. Bhaktiḥ pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). This is the symptom of pure devotional service. A pure devotee is interested only in devotional service, not in material affairs. To execute devotional service, one should always engage in hearing and chanting about Kṛṣṇa, or Lord Viṣṇu. The process of temple worship is called arcana. How to perform arcana will be explained herein. One should have complete faith in the words of Kṛṣṇa, who says that He is the great well-wishing friend of everyone (suhṛdaṁ sarva-bhūtānām). A devotee considers Kṛṣṇa the only friend. This is called sakhyam. Puṁsārpitā viṣṇau. The word puṁsā means "by all living entities." There are no distinctions permitting only a man or only a brāhmaṇa to offer devotional service to the Lord. Everyone can do so. As confirmed in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim: although women, vaiśyas and śūdras are considered less intelligent, they also can become devotees and return home, back to Godhead.

After performing sacrifices, sometimes a person engaged in fruitive activity customarily offers the results to Viṣṇu. But here it is said, bhagavaty addhā: one must directly offer everything to Viṣṇu. This is called sannyāsa (not merely nyāsa). A tridaṇḍi-sannyāsī carries three daṇḍas, signifying kaya-mano-vākya-body, mind and words. All of these should be offered to Viṣṇu, and then one can begin devotional service. Fruitive workers first perform some pious activities and then formally or officially offer the results to Viṣṇu. The real devotee, however, first offers his surrender to Kṛṣṇa with his body, mind and words and then uses his body, mind and words for the service of Kṛṣṇa as Kṛṣṇa desires.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following explanation in his Tathya. The word śravaṇa refers to giving aural reception to the holy name and descriptions of the Lord's form, qualities, entourage and pastimes as explained in Śrīmad-Bhāgavatam, Bhagavad-gītā and similar authorized scriptures. After aurally receiving such messages, one should memorize these vibrations and repeat them (kīrtanam). Smaraṇam means trying to understand more and more about the Supreme Lord, and pāda-sevanam means engaging oneself in serving the lotus feet of the Lord according to the time and circumstances. Arcanam means worshiping Lord Viṣṇu as one does in the temple, and vandanam means offering respectful obeisances. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Vandanam means namaskuru-offering obeisances or offering prayers. Thinking oneself to be nitya-kṛṣṇa-dāsa, everlastingly a servant of Kṛṣṇa, is called dāsyam, and sakhyam means being a well-wisher of Kṛṣṇa. Kṛṣṇa wants everyone to surrender unto Him because everyone is constitutionally His servant. Therefore, as a sincere friend of Kṛṣṇa, one should preach this philosophy, requesting everyone to surrender unto Kṛṣṇa. Ātma-nivedanam means offering Kṛṣṇa everything, including one's body, mind, intelligence and whatever one may possess.

One's sincere endeavor to perform these nine processes of devotional service is technically called bhakti. The word addhā means "directly" One should not be like the karmīs, who perform pious activities and then formally offer the results to Kṛṣṇa. That is karma-kāṇḍa. One should not aspire for the results of his pious activities, but should dedicate oneself fully and then act piously. In other words, one should act for the satisfaction of Lord Viṣṇu, not for the satisfaction of his own senses. That is the meaning of the word addhā, "directly."

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should simply satisfy Kṛṣṇa, without being influenced by fruitive knowledge or fruitive activity.

The Gopāla-tāpanī Upaniṣad says that the word bhakti means engagement in the devotional service of the Supreme Personality of Godhead, not of anyone else. This Upaniṣad describes that bhakti is the offering of devotional service unto the Supreme Personality of Godhead. To perform devotional service, one should be relieved of the bodily conception of life and aspirations to be happy through elevation to the higher planetary systems. In other words, work performed simply for the satisfaction of the Supreme Lord, without any desire for material benefits, is called bhakti. Bhakti is also called niṣkarma, or freedom from the results of fruitive activity. Bhakti and niṣkarma are on the same platform, although devotional service and fruitive activity appear almost the same.

The nine different processes enunciated by Prahlāda Mahārāja, who learned them from Nārada Muni, may not all be required for the execution of devotional service; if a devotee performs only one of these nine without deviation, he can attain the mercy of the Supreme Personality of Godhead. Sometimes it is found that when one performs one of the processes, other processes are mixed with it. That is not improper for a devotee. When a devotee executes any one of the nine processes (nava-lakṣaṇā), this is sufficient; the other eight processes are included. Now let us discuss these nine different processes.

(1) Śravaṇam. Hearing of the holy name of the Lord (śravaṇam) is the beginning of devotional service. Although any one of the nine processes is sufficient, in chronological order the hearing of the holy name of the Lord is the beginning. Indeed, it is essential. As enunciated by Lord Śrī Caitanya Mahāprabhu, ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by chanting the holy name of the Lord, one is cleansed of the material conception of life, which is due to the dirty modes of material nature. When the dirt is cleansed from the core of one's heart, one can realize the form of the Supreme Personality of Godhead-īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Thus by hearing the holy name of the Lord, one comes to the platform of understanding the personal form of the Lord. After realizing the Lord's form, one can realize the transcendental qualities of the Lord, and when one can understand His transcendental qualities one can understand the Lord's associates. In this way a devotee advances further and further toward complete understanding of the Lord as he awakens in realization of the Lord's holy name, transcendental form and qualities, His paraphernalia, and everything pertaining to Him. Therefore the chronological process is śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. This same process of chronological understanding holds true in chanting and remembering. When the chanting of the holy name, form, qualities and paraphernalia is heard from the mouth of a pure devotee, his hearing and chanting are very pleasing. Śrīla Sanātana Gosvāmī has forbidden us to hear the chanting of an artificial devotee or nondevotee.

Hearing from the text of Śrīmad-Bhāgavatam is considered the most important process of hearing. Śrīmad-Bhāgavatam is full of transcendental chanting of the holy name, and therefore the chanting and hearing of Śrīmad-Bhāgavatam are transcendentally full of mellows. The transcendental holy name of the Lord may be heard and chanted accordingly to the attraction of the devotee. One may chant the holy name of Lord Kṛṣṇa, or one may chant the holy name of Lord Rāma or Nṛsiṁhadeva (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]). The Lord has innumerable forms and names, and devotees may meditate upon a particular form and chant the holy name according to his attraction. The best course is to hear of the holy name, form and so on from a pure devotee of the same standard as oneself. In other words, one who is attached to Kṛṣṇa should chant and hear from other pure devotees who are also attached to Lord Kṛṣṇa. The same principle applies for devotees attracted by Lord Rāma, Lord Nṛsiṁha and other forms of the Lord. Because Kṛṣṇa is the ultimate form of the Lord (kṛṣṇas tu bhagavān svayam), it is best to hear about Lord Kṛṣṇa's name, form and pastimes from a realized devotee who is particularly attracted by the form of Lord Kṛṣṇa. In Śrīmad-Bhāgavatam, great devotees like Śukadeva Gosvāmī have specifically described Lord Kṛṣṇa's holy name, form and qualities. Unless one hears about the holy name, form and qualities of the Lord, one cannot clearly understand the other processes of devotional service. Therefore Śrī Caitanya Mahāprabhu recommends that one chant the holy name of Kṛṣṇa. paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. If one is fortunate enough to hear from the mouth of realized devotees, he is very easily successful on the path of devotional service. Therefore hearing of the holy name, form and qualities of the Lord is essential.

In Śrīmad-Bhāgavatam (1.5.11) there is this verse:

tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo-'ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ

"Verses describing the name, form and qualities of Anantadeva, the unlimited Supreme Lord, are able to vanquish all the sinful reactions of the entire world. Therefore even if such verses are improperly composed, devotees hear them, describe them and accept them as bona fide and authorized." In this connection, Śrīdhara Svāmī has remarked that a pure devotee takes advantage of another pure devotee by trying to hear from him about the holy name, form and qualities of the Lord. If there is no such opportunity, he alone chants and hears the Lord's holy name.

(2) Kīrtanam. The hearing of the holy name has been described above. Now let us try to understand the chanting of the holy name, which is the second item in the consecutive order. It is recommended that such chanting be performed very loudly. In Śrīmad-Bhāgavatam, Nārada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, Śrī Caitanya Mahāprabhu has advised:

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-living, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajña, dāna, tapaḥ and kriyā-sacrifices, charity and so on-are not at all possible. Therefore it is recommended:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: simply by chanting the holy name of Kṛṣṇa, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

While chanting the holy name of the Lord, one should be careful to avoid ten offenses. From Sanat-kumāra it is understood that even if a person is a severe offender in many ways, he is freed from offensive life if he takes shelter of the Lord's holy name. Indeed, even if a human being is no better than a two-legged animal, he will be liberated if he takes shelter of the holy name of the Lord. One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (a) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (b) to consider the name of Lord Śiva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), (c) to disobey the instructions of the spiritual master, (d) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (e) to comment that the glories of the holy name of the Lord are exaggerated, (f) to interpret the holy name in a deviant way, (g) to commit sinful activities on the strength of chanting the holy name, (h) to compare the chanting of the holy name to pious activities, (i) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (j) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions.

There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.

It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book Nāma-kaumudī it is recommended that if one is an offender at the lotus feet of a Vaiṣṇava, he should submit to that Vaiṣṇava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by Dakṣa to Lord Śiva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities."

One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upāsya mānam and nivṛtta-tarṣair upagīyamānād [SB 10.1.4]. One should chant such prayers to become free from offenses at the lotus feet of the holy name.

(3) Smaraṇam. After one regularly performs the processes of hearing and chanting and after the core of one's heart is cleansed, smaraṇam, remembering, is recommended. In Śrīmad-Bhāgavatam (2.1.11) Śukadeva Gosvāmī tells King Parīkṣit:

etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam

"O King, for great yogīs who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended." According to different relationships with the Supreme Personality of Godhead, there are varieties of nāmānukīrtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind's activities of thinking, feeling and willing from all other subjects, (c) concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one's mind continuously on the form of the Lord (this is called dhruvānusmṛti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samādhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samādhi, trance, can be possible in five different ways in terms of one's relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration.

(4) pāda-sevanam. According to one's taste and strength, hearing, chanting and remembrance may be followed by pāda-sevanam. One obtains the perfection of remembering when one constantly thinks of the lotus feet of the Lord. Being intensely attached to thinking of the Lord's lotus feet is called pāda-sevanam. When one is particularly adherent to the process of pāda-sevanam, this process gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the form or temple of the Lord, visiting such places as Jagannātha Purī, Dvārakā and Mathurā to see the Lord's form, and bathing in the Ganges or Yamunā. Bathing in the Ganges and serving a pure Vaiṣṇava are also known as tadīya-upāsanam. This is also pāda-sevanam. The word tadīya means "in relationship with the Lord." Service to the Vaiṣṇava, Tulasī, Ganges and Yamunā are included in pāda-sevanam. All these processes of pāda-sevanam help one advance in spiritual life very quickly.

(5) Arcanam. After pāda-sevanam comes the process of arcanam, worship of the Deity. If one is interested in the process of arcanam, one must positively take shelter of a bona fide spiritual master and learn the process from him. There are many books for arcana, especially Nārada-pañcarātra. In this age, the pañcarātra system is particularly recommended for arcana, Deity worship. There are two systems of arcana-the bhāgavata system and pāñcarātrikī system. In the Śrīmad-Bhāgavatam there is no recommendation of pāñcarātrikī worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord. Rūpa Gosvāmī states:

śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane
akrūras tv abhivandane kapi-patir dāsye 'tha sakhye 'rjunaḥ
sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ param

"Parīkṣit Mahārāja attained salvation simply by hearing, and Śukadeva Gosvāmī attained salvation simply by chanting. Prahlāda Mahārāja attained salvation by remembering the Lord. The goddess of fortune, Lakṣmīdevī, attained perfection by worshiping the Lord's lotus feet. Pṛthu Mahārāja attained salvation by worshiping the Deity of the Lord. Akrūra attained salvation by offering prayers, Hanumān by rendering service, Arjuna by establishing friendship with the Lord, and Bali Mahārāja by offering everything to the service of the Lord." All these great devotees served the Lord according to a particular process, but every one of them attained salvation and became eligible to return home, back to Godhead. This is explained in Śrīmad-Bhāgavatam.

It is therefore recommended that initiated devotees follow the principles of Nārada-pañcarātra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brāhmaṇas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, but the Deity worship in the temple should be performed especially by the householders. The brahmacārīs can go with the sannyāsīs to preach, and the vānaprasthas should prepare themselves for the next status of renounced life, sannyāsa. Gṛhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school.

Gṛhastha devotees must adopt the arcana-vidhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Regarding those unable to take to the Deity worship in the temple, there is the following statement in the Agni Purāṇa. Any householder devotee circumstantially unable to worship the Deity must at least see the Deity worship, and in this way he may achieve success also. The special purpose of Deity worship is to keep oneself always pure and clean. Gṛhastha devotees should be actual examples of cleanliness.

Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namaḥ. In all the mantras there are specific potencies, of which the gṛhastha devotees must take advantage. There are many mantras preceded by the word namaḥ, but if one chants the holy name of the Lord, he receives the result of chanting namaḥ many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to the arcana-vidhi. One should therefore regularly take advantage of both the bhāgavata process and pāñcarātrikī process.

Deity worship has two divisions, namely pure and mixed with fruitive activities. For one who is steady, Deity worship is compulsory. Observing the various types of festivals, such as Śrī Janmāṣṭamī, Rāma-navamī and Nṛsiṁha-caturdaśī, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals.

Now let us discuss the offenses in Deity worship. The following are offenses: (a) to enter the temple with shoes or being carried on a palanquin, (b) not to observe the prescribed festivals, (c) to avoid offering obeisances in front of the Deity, (d) to offer prayers in an unclean state, not having washed one's hands after eating, (e) to offer obeisances with one hand, (f) to circumambulate directly in front of the Deity, (g) to spread one's legs before the Deity, (h) to sit before the Deity while holding one's ankles with one's hands, (i) to lie down before the Deity, (j) to eat before the Deity, (k) to speak lies before the Deity, (l) to address someone loudly before the Deity, (m) to talk nonsense before the Deity, (n) to cry before the Deity, (o) to argue before the Deity, (p) to chastise someone before the Deity, (q) to show someone favor before the Deity, (r) to use harsh words before the Deity, (s) to wear a woolen blanket before the Deity, (t) to blaspheme someone before the Deity, (u) to worship someone else before the Deity, (v) to use vulgar language before the Deity, (w) to pass air before the Deity, (x) to avoid very opulent worship of the Deity, even though one is able to perform it, (y) to eat something not offered to the Deity, (z) to avoid offering fresh fruits to the Deity according to the season, (aa) to offer food to the Deity which has already been used or from which has first been given to others (in other words, food should not be distributed to anyone else until it has been offered to the Deity), (bb) to sit with one's back toward the Deity, (cc) to offer obeisances to someone else in front of the Deity, (dd) not to chant proper prayers when offering obeisances to the spiritual master, (ee) to praise oneself before the Deity, and (ff) to blaspheme the demigods. In the worship of the Deity, these thirty-two offenses should be avoided.

In the Varāha Purāṇa the following offenses are mentioned: (a) to eat in the house of a rich man, (b) to enter the Deity's room in the dark, (c) to worship the Deity without following the regulative principles, (d) to enter the temple without vibrating any sound, (e) to collect food that has been seen by a dog, (f) to break silence while offering worship to the Deity, (g) to go to the toilet during the time of worshiping the Deity, (h) to offer incense without offering flowers, (i) to worship the Deity with forbidden flowers, (j) to begin worship without having washed one's teeth, (k) to begin worship after sex, (l) to touch a lamp, dead body or a woman during her menstrual period, or to put on red or bluish clothing, unwashed clothing, the clothing of others or soiled clothing. Other offenses are to worship the Deity after seeing a dead body, to pass air before the Deity, to show anger before the Deity, and to worship the Deity just after returning from a crematorium. After eating, one should not worship the Deity until one has digested his food, nor should one touch the Deity or engage in any Deity worship after eating safflower oil or hing. These are also offenses.

In other places, the following offenses are listed: (a) to be against the scriptural injunctions of the Vedic literature or to disrespect within one's heart the Śrīmad-Bhāgavatam while externally falsely accepting its principles, (b) to introduce differing śāstras, (c) to chew pan and betel before the Deity, (d) to keep flowers for worship on the leaf of a castor oil plant, (e) to worship the Deity in the afternoon, (f) to sit on the altar or to sit on the floor to worship the Deity (without a seat), (g) to touch the Deity with the left hand while bathing the Deity, (h) to worship the Deity with a stale or used flower, (i) to spit while worshiping the Deity, (j) to advertise one's glory while worshiping the Deity, (k) to apply tilaka to one's forehead in a curved way, (l) to enter the temple without having washed one's feet, (m) to offer the Deity food cooked by an uninitiated person, (n) to worship the Deity and offer bhoga to the Deity within the vision of an uninitiated person or non-Vaiṣṇava, (o) to offer worship to the Deity without worshiping Vaikuṇṭha deities like Gaṇeśa, (p) to worship the Deity while perspiring, (q) to refuse flowers offered to the Deity, (r) to take a vow or oath in the holy name of the Lord.

If one commits any of the above offenses, one must read at least one chapter of Bhagavad-gītā. This is confirmed in the Skanda-Purāṇa, Avantī-khaṇḍa. Similarly, there is another injunction, stating that one who reads the thousand names of Viṣṇu can be released from all offenses. In the same Skanda-Purāṇa, Revā-khaṇḍa, it is said that one who recites prayers to tulasī or sows a tulasī seed is also freed from all offenses. Similarly, one who worships the śālagrāma-śilā can also be relieved of offenses. In the Brahma-ṇḍa Purāṇa it is said that one who worships Lord Viṣṇu, whose four hands bear a conchshell, disc, lotus flower and club, can be relieved from the above offenses. In the Ādi-varāha Purāṇa it is said that a worshiper who has committed offenses may fast for one day at the holy place known as Śaukarava and then bathe in the Ganges.

In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma Purāṇa, Uttara-khaṇḍa, it is said, "All persons can generally worship within the mind." The Gautamīya Tantra states, "For a sannyāsī who has no home, worship of the Deity within the mind is recommended." In the Nārada-pañcarātra it is stated by Lord Nārāyaṇa that worship of the Deity within the mind is called mānasa-pūjā, One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in Śrīmad-Bhāgavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the śāstra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta Purāṇa.

In the city of Pratiṣṭhāna-pura, long ago, there resided a brāhmaṇa who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brāhmaṇas concerning how to worship the Deity in the temple. In that meeting, he also heard that the Deity may be worshiped within the mind. After this incident, the brāhmaṇa, having bathed in the Godāvarī River, began mentally worshiping the Deity. He would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots. He collected all kinds of valuable paraphernalia for worship, and he worshiped the Deity very gorgeously, beginning from bathing the Deity and ending with offering ārati. Thus he felt great happiness. After many years had passed in this way, one day within his mind he cooked nice sweet rice with ghee to worship the Deity. He placed the sweet rice on a golden dish and offered it to Lord Kṛṣṇa, but he felt that the sweet rice was very hot, and therefore he touched it with his finger. He immediately felt that his finger had been burned by the hot sweet rice, and thus he began to lament. While the brāhmaṇa was in pain, Lord Viṣṇu in Vaikuṇṭha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord Viṣṇu then ordered His associates to bring the brāhmaṇa to Vaikuṇṭha. Thus the brāhmaṇa attained the liberation of sāmīpya, the facility of living near the Supreme Personality of Godhead.

(6) Vandanam. Although prayers are a part of Deity worship, they may be considered separately like the other items, such as hearing and chanting, and therefore separate statements are given herewith. The Lord has unlimited transcendental qualities and opulences, and one who feels influenced by the Lord's qualities in various activities offers prayers to the Lord. In this way he becomes successful. In this connection, the following are some of the offenses to be avoided: (a) to offer obeisances on one hand, (b) to offer obeisances with one's body covered, (c) to show one's back to the Deity, (d) to offer obeisances on the left side of the Deity, (e) to offer obeisances very near the Deity.

(7) Dāsyam. There is the following statement in regard to assisting the Lord as a servant. After many, many thousands of births, when one comes to understand that he is an eternal servant of Kṛṣṇa, one can deliver others from this universe. If one simply continues to think that he is an eternal servant of Kṛṣṇa, even without performing any other process of devotional service, he can attain full success, for simply by this feeling one can perform all nine processes of devotional service.

(8) Sakhyam. In regard to worshiping the Lord as a friend, the Agastya-saṁhitā states that a devotee engaged in performing devotional service by śravaṇam and kīrtanam sometimes wants to see the Lord personally, and for this purpose he resides in the temple. Elsewhere there is this statement: "O my Lord, Supreme Personality and eternal friend, although You are full of bliss and knowledge, You have become the friend of the residents of Vṛndāvana. How fortunate are these devotees!" In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dāsya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, Śrīdhara Svāmī mentions Śrīdāma Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with Kṛṣṇa in this friendly attitude."

(9) Ātma-nivedanam. The word Ātma-nivedanam refers to the stage at which one who has no motive other than to serve the Lord surrenders everything to the Lord and performs his activities only to please the Supreme Personality of Godhead. Such a devotee is like a cow that is cared for by its master. When cared for by its master, a cow is not in anxiety over its maintenance. Such a cow is always devoted to its master, and it never acts independently, but only for the master's benefit. Some devotees, therefore, consider dedication of the body to the Lord to be ātma-nivedanam, and as stated in the book known as Bhakti-viveka, sometimes dedication of the soul to the Lord is called ātma-nivedanam. The best examples of ātma-nivedanam are found in Bali Mahārāja and Ambarīṣa Mahārāja. Ātma-nivedanam is also sometimes found in the behavior of Rukmiṇīdevī at Dvārakā.

TEXT 25

niśamyaitat suta-vaco

hiraṇyakaśipus tadā

guru-putram uvācedaṁ

ruṣā prasphuritādharaḥ

SYNONYMS

niśamya-hearing; etat-this; suta-vacaḥ-speech from his son; hiraṇyakaśipuḥ-Hiraṇyakaśipu; tadā-at that time; guru-putram-unto the son of Śukrācārya, his spiritual master; uvāca-spoke; idam-this; ruṣā-with anger; prasphurita-trembling; adharaḥ-whose lips.

After hearing these words of devotional service from the mouth of his son Prahlāda, Hiraṇyakaśipu was extremely angry. His lips trembling, he spoke as follows to Ṣaṇḍa the son of his guru, Śukrācārya.

TEXT 26

brahma-bandho kim etat te

vipakṣaṁ śrayatāsatā

asāraṁ grāhito bālo

mām anādṛtya durmate

SYNONYMS

brahma-bandho-O unqualified son of a brāhmaṇa; kim etat-what is this; te-by you; vipakṣam-the party of my enemies; śrayatā-taking shelter of; asatā-most mischievous; asāram-nonsense; grāhitaḥ-taught; bālaḥ-the boy; mām-me; anādṛtya-not caring for; durmate-O foolish teacher.

O unqualified, most heinous son of a brāhmaṇa, you have disobeyed my order and taken shelter of the party of my enemies. You have taught this poor boy about devotional service! What is this nonsense?

In this verse the word asāram, meaning, "having no substance," is significant. For a demon there is no substance in the process of devotional service, but to a devotee devotional service is the only essential factor in life. Since Hiraṇyakaśipu did not like devotional service, the essence of life, he chastised Prahlāda Mahārāja's teachers with harsh words.

TEXT 27

santi hy asādhavo loke

durmaitrāś chadma-veṣiṇaḥ

teṣām udety aghaṁ kāle

rogaḥ pātakinām iva

SYNONYMS

santi-are; hi-indeed; asādhavaḥ-dishonest persons; loke-within this world; durmaitrāḥ-cheating friends; chadma-veṣiṇaḥ-wearing false garbs; teṣām-of all of them; udeti-arises; agham-the reaction of sinful life; kāle-in due course of time; rogaḥ-disease; pātakinām-of sinful men; iva-like.

In due course of time, various types of diseases are manifest in those who are sinful. Similarly, in this world there are many deceptive friends in false garbs, but eventually, because of their false behavior, their actual enmity becomes manifest.

Being anxious about the education of his boy Prahlāda, Hiraṇyakaśipu was very much dissatisfied. When Prahlāda began teaching about devotional service, Hiraṇyakaśipu immediately regarded the teachers as his enemies in the garb of friends. In this verse the words rogaḥ pātakinām iva refer to disease, which is the most sinful and miserable of the conditions of material life (janma-mṛtyu jarā-vyādhi). Disease is the symptom of the body of a sinful person. The smṛti-śāstras say,

brahma-hā kṣaya-rogī syāt
surāpaḥ śyāvadantakaḥ
svarṇa-hārī tu kunakhī
duścarmā guru-talpagaḥ

Murderers of brāhmaṇas are later afflicted by tuberculosis, drunkards become toothless, those who have stolen gold are afflicted by diseased nails, and sinful men who have sexual connections with the wife of a superior are afflicted by leprosy and similar skin diseases.

TEXT 28

śrī-guru-putra uvāca

na mat-praṇītaṁ na para-praṇītaṁ

suto vadaty eṣa tavendra-śatro

naisargikīyaṁ matir asya rājan

niyaccha manyuṁ kad adāḥ sma mā naḥ

SYNONYMS

śrī-guru-putraḥ uvāca-the son of Śukrācārya, Hiraṇyakaśipu's spiritual master, said; na-not; mat-praṇītam-educated by me; na-nor; para-praṇītam-educated by anyone else; sutaḥ-the son (Prahlāda); vadati-says; eṣaḥ-this; tava-your; indra-śatro-O enemy of King Indra; naisargikī-natural; iyam-this; matiḥ-inclination; asya-of him; rājan-O King; niyaccha-give up; manyum-your anger; kat-fault; adāḥ-attribute; sma-indeed; mā-do not; naḥ-unto us.

The son of Śukrācārya, Hiraṇyakaśipu's spiritual master, said: O enemy of King Indra, O King! Whatever your son Prahlāda has said was not taught to him by me or anyone else. His spontaneous devotional service has naturally developed in him. Therefore, please give up your anger and do not unnecessarily accuse us. It is not good to insult a brāhmaṇa in this way.

TEXT 29

śrī-nārada uvāca

guruṇaivaṁ pratiprokto

bhūya āhāsuraḥ sutam

na ced guru-mukhīyaṁ te

kuto 'bhadrāsatī matiḥ

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; guruṇā-by the teacher; evam-thus; pratiproktaḥ-being answered; bhūyaḥ-again; āha-said; asuraḥ-the great demon, Hiraṇyakaśipu; sutam-unto his son; na-not; cet-if; guru-mukhī-issued from the mouth of your teacher; iyam-this; te-your; kutaḥ-from where; abhadra-O inauspicious one; asatī-very bad; matiḥ-inclination.

Śrī Nārada Muni continued: When Hiraṇyakaśipu received this reply from the teacher, he again addressed his son Prahlāda. Hiraṇyakaśipu said: You rascal, most fallen of our family, if you have not received this education from your teachers, where have you gotten it?

Śrīla Viśvanātha Cakravartī Ṭhākura explains that devotional service is actually bhadrā satī, not abhadra asatī. In other words, knowledge of devotional service can be neither inauspicious nor contrary to etiquette. To learn devotional service is the duty of everyone. Therefore the spontaneous education of Prahlāda Mahārāja is supported as auspicious and perfect.

TEXT 30

śrī-prahrāda uvāca

matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ punaś carvita-carvaṇānām

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; matiḥ-inclination; na-never; kṛṣṇe-unto Lord Kṛṣṇa; parataḥ-from the instructions of others; svataḥ-from their own understanding; vā-either; mithaḥ-from combined effort; abhipadyeta-is developed; gṛha-vratānām-of persons too addicted to the materialistic, bodily conception of life; adānta-uncontrolled; gobhiḥ-by the senses; viśatām-entering; tamisram-hellish life; punaḥ-again; punaḥ-again; carvita-things already chewed; carvaṇānām-who are chewing.

Prahlāda Mahārāja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.

In this verse the words matir na kṛṣṇe refer to devotional service rendered to Kṛṣṇa. So-called politicians, erudite scholars and philosophers who read Bhagavad-gītā try to twist some meaning from it to suit their material purposes, but their misunderstandings of Kṛṣṇa will not yield them any profit. Because such politicians, philosophers and scholars are interested in using Bhagavad-gītā as a vehicle for adjusting things materially, for them constant thought of Kṛṣṇa, or Kṛṣṇa consciousness, is impossible (matir na kṛṣṇe). As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: only through devotional service can one understand Kṛṣṇa as He is. The so-called politicians and scholars think of Kṛṣṇa as fictitious. The politician says that his Kṛṣṇa is different from the Kṛṣṇa depicted in Bhagavad-gītā. Even though he accepts Kṛṣṇa and Rāma as the Supreme he thinks of Rāma and Kṛṣṇa as impersonal because he has no idea of service to Kṛṣṇa. Thus his only business is punaḥ punaś carvita-carvaṇānām [SB 7.5.30]-chewing the chewed again and again. The aim of such politicians and academic scholars is to enjoy this material world with their bodily senses. Therefore it is clearly stated here that those who are gṛha-vrata, whose only aim is to live comfortably with the body in the material world, cannot understand Kṛṣṇa. The two expressions gṛha-vrata and carvita-carvaṇānām indicate that a materialistic person tries to enjoy sense gratification in different bodily forms, life after life, but is still unsatisfied. In the name of personalism, this ism or that ism, such persons always remain attached to the materialistic way of life. As stated in Bhagavad-gītā (2.44):

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place." Those who are attached to material enjoyment cannot be fixed in devotional service to the Lord. They cannot understand Bhagavān, Kṛṣṇa, or His instruction, Bhagavad-gītā. Adānta-gobhir viśatāṁ tamisram: their path actually leads toward hellish life.

As confirmed by Ṛṣabhadeva, mahat-sevāṁ dvāram āhur vimukteḥ: [SB 5.5.2] one must try to understand Kṛṣṇa by serving a devotee. The word mahat refers to a devotee.

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." (Bg. 9.13) A mahātmā is one who is constantly engaged in devotional service, twenty-four hours a day. As explained in the following verses, unless one adheres to such a great personality, one cannot understand Kṛṣṇa. Hiraṇyakaśipu wanted to know where Prahlāda had gotten this Kṛṣṇa consciousness. Who had taught him? Prahlāda sarcastically replied, "My dear father, persons like you never understand Kṛṣṇa. One can understand Kṛṣṇa only by serving a mahat, a great soul. Those who try to adjust material conditions are said to be chewing the chewed. No one has been able to adjust material conditions, but life after life, generation after generation, people try and repeatedly fail. Unless one is properly trained by a mahat-a mahātmā, or unalloyed devotee of the Lord-there is no possibility of one's understanding Kṛṣṇa and His devotional service."

TEXT 31

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

SYNONYMS

na-not; te-they; viduḥ-know; sva-artha-gatim-the ultimate goal of life, or their own real interest; hi-indeed; viṣṇum-Lord Viṣṇu and His abode; durāśayāḥ-being ambitious to enjoy this material world; ye-who; bahiḥ-external sense objects; artha-māninaḥ-considering as valuable; andhāḥ-persons who are blind; yathā-just as; andhaiḥ-by other blind men; upanīyamānāḥ-being led; te-they; api-although; īśa-tantryām-to the ropes (laws) of material nature; uru-having very strong; dāmni-cords; baddhāḥ-bound.

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

Since there must always be a difference of opinion between demons and devotees, Hiraṇyakaśipu, when criticized by his son Prahlāda Mahārāja, should not have been surprised that Prahlāda Mahārāja differed from his way of life. Nonetheless, Hiraṇyakaśipu was extremely angry and wanted to rebuke his son for deriding his teacher or spiritual master, who had been born in the brāhmaṇa family of the great ācārya Śukrācārya. The word śukra means "semen," and ācārya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlāda Mahārāja declined to accept such a seminal guru or take instruction from him. An actual guru is śrotriya, one who has heard or received perfect knowledge through paramparā, the disciplic succession. Therefore Prahlāda Mahārāja did not recognize a seminal spiritual master. Such spiritual masters are not at all interested in Viṣṇu. Indeed, they are hopeful of material success (bahir-artha-māninaḥ). The word bahiḥ means "external," artha means "interest," and mānina means "taking very seriously." Generally speaking, practically everyone is unaware of the spiritual world. The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.

TEXT 32

naiṣāṁ matis tāvad urukramāṅghriṁ

spṛśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-'bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat

SYNONYMS

na-not; eṣām-of these; matiḥ-the consciousness; tāvat-that long; urukrama-aṅghrim-the lotus feet of the Supreme Personality of Godhead, who is famous for performing uncommon activities; spṛśati-does touch; anartha-of unwanted things; apagamaḥ-the disappearance; yat-of which; arthaḥ-the purpose; mahīyasām-of the great souls (the mahātmās, or devotees); pāda-rajaḥ-by the dust of the lotus feet; abhiṣekam-consecration; niṣkiñcanānām-of devotees who have nothing to do with this material world; na-not; vṛṇīta-may accept; yāvat-as long as.

Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kṛṣṇa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.

Becoming Kṛṣṇa conscious brings about anartha-apagamaḥ, the disappearance of all anarthas, the miserable conditions we have unnecessarily accepted. The material body is the basic principle of these unwanted miserable conditions. The entire Vedic civilization is meant to relieve one from these unwanted miseries, but persons bound by the laws of nature do not know the destination of life. As described in the previous verse, īśa-tantryām uru-dāmni baddhāḥ: they are conditioned by the three strong modes of material nature. The education that keeps the conditioned soul bound life after life is called materialistic education. Śrīla Bhaktivinoda Ṭhākura has explained that materialistic education expands the influence of māyā. Such an education induces the conditioned soul to be increasingly attracted to materialistic life and to stray further and further away from liberation from unwanted miseries.

One may ask why highly educated persons do not take to Kṛṣṇa consciousness. The reason is explained in this verse. Unless one takes shelter of a bona fide, fully Kṛṣṇa conscious spiritual master, there is no chance of understanding Kṛṣṇa. The educators, scholars and big political leaders worshiped by millions of people cannot understand the goal of life and take to Kṛṣṇa consciousness, for they have not accepted a bona fide spiritual master and the Vedas. Therefore in the Muṇḍaka Upaniṣad (3.2.3) it is said, nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena: one cannot become self-realized simply by having an academic education, by presenting lectures in an erudite way (pravacanena labhyaḥ), or by being an intelligent scientist who discovers many wonderful things. One cannot understand Kṛṣṇa unless one is graced by the Supreme Personality of Godhead. Only one who has surrendered to a pure devotee of Kṛṣṇa and taken the dust of his lotus feet can understand Kṛṣṇa. First one must understand how to get out of the clutches of māyā. The only means is to become Kṛṣṇa conscious. And to become Kṛṣṇa conscious very easily, one must take shelter of a realized soul-a mahat, or mahātmā-whose only interest is to engage in the service of the Supreme Lord. As the Lord says in Bhagavad-gītā (9.13):

mahātmānas tu māṁ pārtha
daivīṁ prakṛtiṁ āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." Therefore, to end the unwanted miseries of life, one must become a devotee.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

"One who has unflinching devotional faith in Kṛṣṇa consistently manifests all the good qualities of Kṛṣṇa and the demigods." (Bhāg. 5.18.12)

yasya deva parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

"The Lord is obtained only by one whom He Himself chooses. To such a person He manifests His own form." (Muṇḍaka Upaniṣad 3.2.3)

These are Vedic injunctions. One must take shelter of a self-realized spiritual master, not a materially educated scholar or politician. One must take shelter of a niṣkiñcana, a person engaged in devotional service and free from material contamination. That is the way to return home, back to Godhead.

TEXT 33

ity uktvoparataṁ putraṁ

hiraṇyakaśipū ruṣā

andhīkṛtātmā svotsaṅgān

nirasyata mahī-tale

SYNONYMS

iti-thus; uktvā-speaking; uparatam-stopped; putram-the son; hiraṇyakaśipuḥ-Hiraṇyakaśipu; ruṣā-with great anger; andhīkṛta-ātmā-made blind to self-realization; sva-utsaṅgāt-from his lap; nirasyata-threw; mahī-tale-upon the ground.

After Prahlāda Mahārāja had spoken in this way and become silent, Hiraṇyakaśipu, blinded by anger, threw him off his lap and onto the ground.

TEXT 34

āhāmarṣa-ruṣāviṣṭaḥ

kaṣāyī-bhūta-locanaḥ

vadhyatām āśv ayaṁ vadhyo

niḥsārayata nairṛtāḥ

SYNONYMS

āha-he said; amarṣa-indignation; ruṣā-and by severe anger; āviṣṭaḥ-overpowered; kaṣāyī-bhūta-becoming exactly like red-hot copper; locanaḥ-whose eyes; vadhyatām-let him be killed; āśu-immediately; ayam-this; vadhyaḥ-who is to be killed; niḥsārayata-take away; nairṛtāḥ-O demons.

Indignant and angry, his reddish eyes like molten copper, Hiraṇyakaśipu said to his servants: O demons, take this boy away from me! He deserves to be killed. Kill him as soon as possible!

TEXT 35

ayaṁ me bhrātṛ-hā so 'yaṁ

hitvā svān suhṛdo 'dhamaḥ

pitṛvya-hantuḥ pādau yo

viṣṇor dāsavad arcati

SYNONYMS

ayam-this; me-my; bhrātṛ-hā-killer of the brother; saḥ-he; ayam-this; hitvā-giving up; svān-own; suhṛdaḥ-well-wishers; adhamaḥ-very low; pitṛvya-hantuḥ-of He who killed his uncle Hiraṇyākṣa; pādau-at the two feet; yaḥ-he who; viṣṇoḥ-of Lord Viṣṇu; dāsa-vat-like a servant; arcati-serves.

This boy Prahlāda is the killer of my brother, for he has given up his family to engage in the devotional service of the enemy, Lord Viṣṇu, like a menial servant.

Hiraṇyakaśipu considered his son Prahlāda Mahārāja to be the killer of his brother because Prahlāda Mahārāja was engaged in the devotional service of Lord Viṣṇu. In other words, Prahlāda Mahārāja would be elevated to sārūpya liberation, and in that sense he resembled Lord Viṣṇu. Therefore Prahlāda was to be killed by Hiraṇyakaśipu. Devotees, Vaiṣṇavas, attain the liberations of sārūpya, sālokya, sārṣṭi and sāmīpya, whereas the Māyāvādīs are supposed to attain the liberation known as sāyujya. Sāyujya-mukti, however, is not very secure, whereas sārūpya-mukti, sālokya-mukti, sārṣṭi-mukti and sāmīpya-mukti are most certain. Although the servants of Lord Viṣṇu, Nārāyaṇa, in the Vaikuṇṭha planets are equally situated with the Lord, the devotees there know very well that the Lord is the master whereas they are servants.

TEXT 36

viṣṇor vā sādhv asau kiṁ nu

kariṣyaty asamañjasaḥ

sauhṛdaṁ dustyajaṁ pitror

ahād yaḥ pañca-hāyanaḥ

SYNONYMS

viṣṇoḥ-unto Viṣṇu; vā-either; sādhu-good; asau-this; kim-whether; nu-indeed; kariṣyati-will do; asamañjasaḥ-not trustworthy; sauhṛdam-affectionate relationship; dustyajam-difficult to relinquish; pitroḥ-of his father and mother; ahāt-gave up; yaḥ-he who; pañca-hāyanaḥ-only five years old.

Although Prahlāda is only five years old, even at this young age he has given up his affectionate relationship with his father and mother. Therefore, he is certainly untrustworthy. Indeed, it is not at all believable that he will behave well toward Viṣṇu.

TEXT 37

paro 'py apatyaṁ hita-kṛd yathauṣadhaṁ

sva-dehajo 'py āmayavat suto 'hitaḥ

chindyāt tad aṅgaṁ yad utātmano 'hitaṁ

śeṣaṁ sukhaṁ jīvati yad-vivarjanāt

SYNONYMS

paraḥ-not belonging to the same group or family; api-although; apatyam-a child; hita-kṛt-who is beneficial; yathā-just as; auṣadham-remedial herb; sva-deha-jaḥ-born of one's own body; api-although; āmaya-vat-like a disease; sutaḥ-a son; ahitaḥ-who is not a well-wisher; chindyāt-one should cut off; tat-that; aṅgam-part of the body; yat-which; uta-indeed; ātmanaḥ-for the body; ahitam-not beneficial; śeṣam-the balance; sukham-happily; jīvati-lives; yat-of which; vivarjanāt-by cutting off.

Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one's family is favorable, he should be given protection like a son. On the other hand, if a limb of one's body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one's own son, if unfavorable, must be rejected, although born of one's own body.

Śrī Caitanya Mahāprabhu has instructed all devotees of the Lord to be humbler than the grass and more tolerant than trees; otherwise there will always be disturbances to their execution of devotional service. Here is a vivid example of how a devotee is disturbed by a nondevotee, even though the nondevotee is an affectionate father. The material world is such that a nondevotee father becomes an enemy of a devotee son. Having determined to kill even his son, Hiraṇyakaśipu gave the example of amputating a part of one's body that has become septic and therefore injurious to the rest of the body. The same example, of course, may also be applied to nondevotees. Cāṇakya Paṇḍita advises, tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Devotees actually serious about advancing in spiritual life should give up the company of nondevotees and always keep company with devotees. To be too attached to material existence is ignorance because material existence is temporary and miserable. Therefore devotees who are determined to perform tapasya (penances and austerities) to realize the self, and who are determined to become advanced in spiritual consciousness, must give up the company of atheistic nondevotees. Prahlāda Mahārāja maintained an attitude of noncooperation with the philosophy of his father, Hiraṇyakaśipu, yet he was tolerant and humble. Hiraṇyakaśipu, however, being a nondevotee, was so polluted that he was even prepared to kill his own son. He justified this by putting forward the logic of amputation.

TEXT 38

sarvair upāyair hantavyaḥ

sambhoja-śayanāsanaiḥ

suhṛl-liṅga-dharaḥ śatrur

muner duṣṭam ivendriyam

SYNONYMS

sarvaiḥ-by all; upāyaiḥ-means; hantavyaḥ-must be killed; sambhoja-by eating; śayana-lying down; āsanaiḥ-by sitting; suhṛt-liṅga-dharaḥ-who has assumed the role of a friend; śatruḥ-an enemy; muneḥ-of a great sage; duṣṭam-uncontrollable; iva-like; indriyam-the senses.

Just as uncontrolled senses are the enemies of all yogīs engaged in advancing in spiritual life, this Prahlāda, who appears to be a friend, is an enemy because I cannot control him. Therefore this enemy, whether eating, sitting or sleeping, must be killed by all means.

Hiraṇyakaśipu planned a campaign to kill Prahlāda Mahārāja. He would kill his son by administering poison to him while he was eating, by making him sit in boiling oil, or by throwing him under the feet of an elephant while he was lying down. Thus Hiraṇyakaśipu decided to kill his innocent child, who was only five years old, simply because the boy had become a devotee of the Lord. This is the attitude of nondevotees toward devotees.

TEXTS 39–40

nairṛtās te samādiṣṭā

bhartrā vai śūla-pāṇayaḥ

tigma-daṁṣṭra-karālāsyās

tāmra-śmaśru-śiroruhāḥ

nadanto bhairavaṁ nādaṁ

chindhi bhindhīti vādinaḥ

āsīnaṁ cāhanañ śūlaiḥ

prahrādaṁ sarva-marmasu

SYNONYMS

nairṛtāḥ-the demons; te-they; samādiṣṭāḥ-being fully advised; bhartrā-by their master; vai-indeed; śūla-pāṇayaḥ-having tridents in their hands; tigma-very sharp; daṁṣṭra-teeth; karāla-and fearful; āsyāḥ-faces; tāmra-śmaśru-coppery mustaches; śiroruhāḥ-and hair on the head; nadantaḥ-vibrating; bhairavam-fearful; nādam-sound; chindhi-chop; bhindhi-divide into small parts; iti-thus; vādinaḥ-speaking; āsīnam-who was sitting silently; ca-and; ahanan-attacked; śūlaiḥ-with their tridents; prahrādam-Prahlāda Mahārāja; sarva-marmasu-on the tender parts of the body.

The demons [Rākṣasas], the servants of Hiraṇyakaśipu, thus began striking the tender parts of Prahlāda Mahārāja's body with their tridents. The demons all had fearful faces, sharp teeth and reddish, coppery beards and hair, and they appeared extremely threatening. Making a tumultuous sound, shouting, "Chop him up! Pierce him!" they began striking Prahlāda Mahārāja, who sat silently, meditating upon the Supreme Personality of Godhead.

TEXT 41

pare brahmaṇy anirdeśye

bhagavaty akhilātmani

yuktātmany aphalā āsann

apuṇyasyeva sat-kriyāḥ

SYNONYMS

pare-in the supreme; brahmaṇi-absolute; anirdeśye-who is not perceivable by the senses; bhagavati-the Supreme Personality of Godhead; akhila-ātmani-the Supersoul of everyone; yukta-ātmani-on he whose mind was engaged (Prahlāda); aphalāḥ-without effect; āsan-were; apuṇyasya-of a person who has no assets in pious activities; iva-like; sat-kriyāḥ-good activities (like the performance of sacrifices or austerities).

Even though a person who has no assets in pious activities performs some good deed, it will have no result. Thus the weapons of the demons had no tangible effects upon Prahlāda Mahārāja because he was a devotee undisturbed by material conditions and fully engaged in meditating upon and serving the Supreme Personality of Godhead, who is unchangeable, who cannot be realized by the material senses, and who is the soul of the entire universe.

Prahlāda Mahārāja was constantly and fully engaged in thought of the Supreme Personality of Godhead. As it is said, govinda-parirambhitaḥ. Prahlāda Mahārāja engaged himself always in meditation, and thus he was protected by Govinda. Just as a small child on the lap of his father or mother is fully protected, a devotee, in all conditions, is protected by the Supreme Lord. Does this mean that when Prahlāda Mahārāja was attacked by the demons, the Rākṣasas, Govinda was also attacked by the demons? This is not possible. There have been many attempts by the demons to hurt or kill the Supreme Personality of Godhead, but He cannot be injured by any material means because He is always in transcendence. Therefore the words pare brahmaṇi are used here. The demons, the Rākṣasas, can neither see nor touch the Supreme Lord, although they may superficially think that they are striking the Lord's transcendental body with their material weapons. The Supreme Personality of Godhead is described in this verse as anirdeśye. We cannot understand Him to be in a particular place, for He is all-pervasive. Moreover, He is akhilātmā, the active principle of everything, even material weapons. Those who cannot understand the position of the Lord are unfortunate. They may think that they can kill the Supreme Personality of Godhead and His devotee, but all their attempts will be futile. The Lord knows how to deal with them.

TEXT 42

prayāse 'pahate tasmin

daityendraḥ pariśaṅkitaḥ

cakāra tad-vadhopāyān

nirbandhena yudhiṣṭhira

SYNONYMS

prayāse-when the endeavor; apahate-futile; tasmin-that; daitya-indraḥ-the King of the demons, Hiraṇyakaśipu; pariśaṅkitaḥ-very much afraid (considering how the boy was protected); cakāra-executed; tat-vadha-upāyān-various means for killing him; nirbandhena-with determination; yudhiṣṭhira-O King Yudhiṣṭhira.

My dear King Yudhiṣṭhira, when all the attempts of the demons to kill Prahlāda Mahārāja were futile, the King of the demons, Hiraṇyakaśipu, being most fearful, began contriving other means to kill him.

TEXTS 43–44

dig-gajair dandaśūkendrair

abhicārāvapātanaiḥ

māyābhiḥ sannirodhaiś ca

gara-dānair abhojanaiḥ

hima-vāyv-agni-salilaiḥ

parvatākramaṇair api

na śaśāka yadā hantum

apāpam asuraḥ sutam

cintāṁ dīrghatamāṁ prāptas

tat-kartuṁ nābhyapadyata

SYNONYMS

dik-gajaiḥ-by big elephants trained to smash anything under their feet; danda-śūka-indraiḥ-by the biting of the King's poisonous snakes; abhicāra-by destructive spells; avapātanaiḥ-by causing to fall from the top of a mountain; māyābhiḥ-by conjuring tricks; sannirodhaiḥ-by imprisonment; ca-as well as; gara-dānaiḥ-by administering poison; abhojanaiḥ-by starving; hima-by cold; vāyu-wind; agni-fire; salilaiḥ-and water; parvata-ākramaṇaiḥ-by crushing with big stones and hills; api-and also; na śaśāka-was not able; yadā-when; hantum-to kill; apāpam-who was not at all sinful; asuraḥ-the demon (Hiraṇyakaśipu); sutam-his son; cintām-anxiety; dīrgha-tamām-long-standing; prāptaḥ-obtained; tat-kartum-to do that; na-not; abhyapadyata-achieved.

Hiraṇyakaśipu could not kill his son by throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes, employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks, administering poison, starving him, exposing him to severe cold, winds, fire and water, or throwing heavy stones to crush him. When Hiraṇyakaśipu found that he could not in any way harm Prahlāda, who was completely sinless, he was in great anxiety about what to do next.

TEXT 45

eṣa me bahv-asādhūkto

vadhopāyāś ca nirmitāḥ

tais tair drohair asad-dharmair

muktaḥ svenaiva tejasā

SYNONYMS

eṣaḥ-this; me-of me; bahu-many; asādhu-uktaḥ-ill names; vadha-upāyāḥ-many varieties of means to kill him; ca-and; nirmitāḥ-devised; taiḥ-by those; taiḥ-by those; drohaiḥ-treacherous; asat-dharmaiḥ-abominable actions; muktaḥ-released; svena-his own; eva-indeed; tejasā-by prowess.

Hiraṇyakaśipu thought: I have used many ill names in chastising this boy Prahlāda and have devised many means of killing him, but despite all my endeavors, he could not be killed. Indeed, he saved himself by his own powers, without being affected in the least by these treacherous and abominable actions.

TEXT 46

vartamāno 'vidūre vai

bālo 'py ajaḍa-dhīr ayam

na vismarati me 'nāryaṁ

śunaḥ śepa iva prabhuḥ

SYNONYMS

vartamānaḥ-being situated; avidūre-not very far away; vai-indeed; bālaḥ-a mere child; api-although; ajaḍa-dhīḥ-complete fearlessness; ayam-this; na-not; vismarati-forgets; me-my; anāryam-misbehavior; śunaḥ śepaḥ-the curved tail of a dog; iva-exactly like; prabhuḥ-being able or potent.

Although he is very near to me and is merely a child, he is situated in complete fearlessness. He resembles a dog's curved tail, which can never be straightened, because he never forgets my misbehavior and his connection with his master, Lord Viṣṇu.

The word śunaḥ means "of a dog," and śepa means "tail." The example is ordinary. However one may try to straighten a dog's tail, it is never straight but always curved. Śunaḥ śepa is also the name of the second son of Ajīgarta. He was sold to Hariścandra, but he later took shelter of Viśvāmitra, Hariścandra's enemy, and never left his side.

TEXT 47

aprameyānubhāvo 'yam

akutaścid-bhayo 'maraḥ

nūnam etad-virodhena

mṛtyur me bhavitā na vā

SYNONYMS

aprameya-unlimited; anubhāvaḥ-glory; ayam-this; akutaścit-bhayaḥ-having no fear from any quarter; amaraḥ-immortal; nūnam-definitely; etat-virodhena-because of going against him; mṛtyuḥ-death; me-my; bhavitā-may be; na-not; vā-or.

I can see that this boy's strength is unlimited, for he has not feared any of my punishments. He appears immortal. Therefore, because of my enmity toward him, I shall die. Or maybe this will not take place.

TEXT 48

iti tac-cintayā kiñcin

mlāna-śriyam adho-mukham

śaṇḍāmarkāv auśanasau

vivikta iti hocatuḥ

SYNONYMS

iti-thus; tat-cintayā-with full anxiety because of Prahlāda Mahārāja's position; kiñcit-somewhat; mlāna-lost; śriyam-bodily luster; adhaḥ-mukham-his face downward; śaṇḍa-amarkau-Ṣaṇḍa and Amarka; auśanasau-sons of Śukrācārya; vivikte-in a secret place; iti-thus; ha-indeed; ūcatuḥ-spoke.

Thinking in this way, the King of the Daityas, morose and bereft of bodily luster, remained silent with his face downward. Then Ṣaṇḍa and Amarka, the two sons of Śukrācārya, spoke to him in secret.

TEXT 49

jitaṁ tvayaikena jagat-trayaṁ bhruvor

vijṛmbhaṇa-trasta-samasta-dhiṣṇyapam

na tasya cintyaṁ tava nātha cakṣvahe

na vai śiśūnāṁ guṇa-doṣayoḥ padam

SYNONYMS

jitam-conquered; tvayā-by you; ekena-alone; jagat-trayam-the three worlds; bhruvoḥ-of the eyebrows; vijṛmbhaṇa-by the expanding; trasta-become afraid; samasta-all; dhiṣṇyapam-the chief persons in every planet; na-not; tasya-from him; cintyam-to be anxious; tava-of you; nātha-O master; cakṣvahe-we find; na-nor; vai-indeed; śiśūnām-of children; guṇa-doṣayoḥ-of a good quality or fault; padam-the subject matter.

O lord, we know that when you simply move your eyebrows, all the commanders of the various planets are most afraid. Without the help of any assistant, you have conquered all the three worlds. Therefore, we do not find any reason for you to be morose and full of anxiety. As for Prahlāda, he is nothing but a child and cannot be a cause of anxiety. After all, his bad or good qualities have no value.

TEXT 50

imaṁ tu pāśair varuṇasya baddhvā

nidhehi bhīto na palāyate yathā

buddhiś ca puṁso vayasārya-sevayā

yāvad gurur bhārgava āgamiṣyati

SYNONYMS

imam-this; tu-but; pāśaiḥ-by the ropes; varuṇasya-of the demigod known as Varuṇa; baddhvā-binding; nidhehi-keep (him); bhītaḥ-being afraid; na-not; palāyate-runs away; yathā-so that; buddhiḥ-the intelligence; ca-also; puṁsaḥ-of a man; vayasā-by increase of age; ārya-of experienced, advanced persons; sevayā-by the service; yāvat-until; guruḥ-our spiritual master; bhārgavaḥ-Śukrācārya; āgamiṣyati-will come.

Until the return of our spiritual master, Śukrācārya, arrest this child with the ropes of Varuṇa so that he will not flee in fear. In any case, by the time he is somewhat grown up and has assimilated our instructions or served our spiritual master, he will change in his intelligence. Thus there need be no cause for anxiety.

TEXT 51

tatheti guru-putroktam

anujñāyedam abravīt

dharmo hy asyopadeṣṭavyo

rājñāṁ yo gṛha-medhinām

SYNONYMS

tathā-in this way; iti-thus; guru-putra-uktam-advised by Ṣaṇḍa and Amarka, the sons of Śukrācārya; anujñāya-accepting; idam-this; abravīt-said; dharmaḥ-the duty; hi-indeed; asya-unto Prahlāda; upadeṣṭavyaḥ-to be instructed; rājñām-of the kings; yaḥ-which; gṛha-medhinām-who are interested in householder life.

After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.

Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families-one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarṣi, whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (gṛha-medhinām). Therefore in the Āryan system there is varṇāśrama-dharma, by which everyone should be educated according to his position in society's division of varṇa (brāhmaṇa, kṣatriya, vaiśya and śūdra) and āśrama (brahmacarya, gṛhastha, vānaprastha and sannyāsa).

A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varṇāśrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty.

TEXT 52

dharmam arthaṁ ca kāmaṁ ca

nitarāṁ cānupūrvaśaḥ

prahrādāyocatū rājan

praśritāvanatāya ca

SYNONYMS

dharmam-mundane occupational duty; artham-economic development; ca-and; kāmam-sense gratification; ca-and; nitarām-always; ca-and; anupūrvaśaḥ-according to order, or from the beginning to the end; prahrādāya-unto Prahlāda Mahārāja; ūcatuḥ-they spoke; rājan-O King; praśrita-who was humble; avanatāya-and submissive; ca-also.

Thereafter, Ṣaṇḍa and Amarka systematically and unceasingly taught Prahlāda Mahārāja, who was very submissive and humble, about mundane religion, economic development and sense gratification.

There are four processes for human society-dharma, artha, kāma and mokṣa-and they culminate in liberation. Human society must follow a process of religion to advance, and on the basis of religion one should try to develop his economic condition so that he can fulfill his needs for sense gratification according to the religious rules and regulations. Then liberation from material bondage will be easier to attain. That is the Vedic process. When one is above the stages of dharma, artha, kāma and mokṣa, one becomes a devotee. He is then on the platform from which he is guaranteed not to fall again to material existence (yad gatvā na nivartante [Bg. 15.6]). As advised in Bhagavad-gītā if one transcends these four processes and is actually liberated, one engages in devotional service. Then he is guaranteed not to fall to material existence again.

TEXT 53

yathā tri-vargaṁ gurubhir

ātmane upaśikṣitam

na sādhu mene tac-chikṣāṁ

dvandvārāmopavarṇitām

SYNONYMS

yathā-as; tri-vargam-the three processes (religion, economic development and sense gratification); gurubhiḥ-by the teachers; ātmane-unto himself (Prahlāda Mahārāja); upaśikṣitam-instructed; na-not; sādhu-really good; mene-he considered; tat-śikṣām-the education in that; dvandva-ārāma-by persons taking pleasure in duality (in material enmity and friendship); upavarṇitām-which is prescribed.

The teachers Ṣaṇḍa and Amarka instructed Prahlāda Mahārāja in the three kinds of material advancement called religion, economic development and sense gratification. Prahlāda, however, being situated above such instructions, did not like them, for such instructions are based on the duality of worldly affairs, which involve one in a materialistic way of life marked by birth, death, old age and disease.

The entire world is interested in the materialistic way of life. Indeed, practically 99.9 percent of the people in the three worlds are uninterested in liberation or spiritual education. Only the devotees of the Lord, headed by such great personalities as Prahlāda Mahārāja and Nārada Muni, are interested in the real education of spiritual life. One cannot understand the principles of religion while staying on the material platform. Therefore one must follow these great personalities. As stated in Śrīmad-Bhāgavatam (6.3.20):

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

One must follow in the footsteps of such great personalities as Lord Brahmā, Nārada, Lord Śiva, Kapila, Manu, the Kumāras, Prahlāda Mahārāja, Bhīṣma, Janaka, Bali Mahārāja, Śukadeva Gosvāmī and Yamarāja. Those interested in spiritual life should follow Prahlāda Mahārāja in rejecting the education of religion, economic development and sense gratification. One should be interested in spiritual education. Therefore the Kṛṣṇa consciousness movement is spreading all over the world, following in the footsteps of Prahlāda Mahārāja, who did not like any of the materialistic education he received from his teachers.

TEXT 54

yadācāryaḥ parāvṛtto

gṛhamedhīya-karmasu

vayasyair bālakais tatra

sopahūtaḥ kṛta-kṣaṇaiḥ

SYNONYMS

yadā-when; ācāryaḥ-the teachers; parāvṛttaḥ-became engaged; gṛha-medhīya-of household life; karmasu-in duties; vayasyaiḥ-by his friends of the same age; bālakaiḥ-boys; tatra-there; saḥ-he (Prahlāda Mahārāja); apahūtaḥ-called; kṛta-kṣaṇaiḥ-obtaining an opportune moment.

When the teachers went home to attend to their household affairs, the students of the same age as Prahlāda Mahārāja would call him to take the opportunity of leisure hours for play.

In tiffin hours, the hours when the teachers were absent from the classroom, the students called Prahlāda Mahārāja, wanting to play with him. As will be seen from the following verses, however, Prahlāda Mahārāja was not very much interested in playing. Instead, he wanted to utilize every moment for advancing in Kṛṣṇa consciousness. Therefore, as indicated in this verse by the word kṛta-kṣaṇaiḥ, at the opportune moment when it was possible to preach about Kṛṣṇa consciousness, Prahlāda Mahārāja used the time as follows.

TEXT 55

atha tāñ ślakṣṇayā vācā

pratyāhūya mahā-budhaḥ

uvāca vidvāṁs tan-niṣṭhāṁ

kṛpayā prahasann iva

SYNONYMS

atha-then; tān-the class friends; ślakṣṇayā-with very pleasing; vācā-speech; pratyāhūya-addressing; mahā-budhaḥ-Prahlāda Mahārāja, who was highly learned and advanced in spiritual consciousness (mahā means "great," and budha means "learned"); uvāca-said; vidvān-very learned; tat-niṣṭhām-the path of God realization; kṛpayā-being merciful; prahasan-smiling; iva-like.

Prahlāda Mahārāja, who was truly the supreme learned person, then addressed his class friends in very sweet language. Smiling, he began to teach them about the uselessness of the materialistic way of life. Being very kind to them, he instructed them as follows.

Prahlāda Mahārāja's smiling is very significant. The other students were very much advanced in enjoying materialistic life through religion, economic development and sense gratification, but Prahlāda Mahārāja laughed at them, knowing that this was not actual happiness, for real happiness is advancement in Kṛṣṇa consciousness. The duty of those who follow in the footsteps of Prahlāda Mahārāja is to teach the entire world how to be Kṛṣṇa conscious and thus be really happy. Materialistic persons take to so-called religion to get some blessings so that they can improve their economic position and enjoy the material world through sense gratification. But devotees like Prahlāda Mahārāja laugh at how foolish they are to be busy in a temporary life without knowledge of the soul's transmigration from one body to another. Materialistic persons are engaged in striving for temporary benefits, whereas persons advanced in spiritual knowledge, such as Prahlāda Mahārāja, are not interested in the materialistic way of life. Instead, they want to be elevated to an eternal life of knowledge and bliss. Therefore, as Kṛṣṇa is always compassionate to the fallen souls, His servants, the devotees of Lord Kṛṣṇa, are also interested in educating the entire populace in Kṛṣṇa consciousness. The mistake of materialistic life is understood by devotees, and therefore they smile upon it, considering it insignificant. Out of compassion, however, such devotees preach the gospel of Bhagavad-gītā all over the world.

TEXTS 56–57

te tu tad-gauravāt sarve

tyakta-krīḍā-paricchadāḥ

bālā adūṣita-dhiyo

dvandvārāmeritehitaiḥ

paryupāsata rājendra

tan-nyasta-hṛdayekṣaṇāḥ

tān āha karuṇo maitro

mahā-bhāgavato 'suraḥ

SYNONYMS

te-they; tu-indeed; tat-gauravāt-from great respect for the words of Prahlāda Mahārāja (due to his being a devotee); sarve-all of them; tyakta-having given up; krīḍā-paricchadāḥ-toys for playing; bālāḥ-the boys; adūṣita-dhiyaḥ-whose intelligence was not as polluted (as that of their fathers); dvandva-in duality; ārāma-of those taking pleasure (the instructors, namely Ṣaṇḍa and Amarka); īrita-by the instructions; īhitaiḥ-and actions; paryupāsata-sat down around; rāja-indra-O King Yudhiṣṭhira; tat-unto him; nyasta-having given up; hṛdaya-īkṣaṇāḥ-their hearts and eyes; tān-unto them; āha-spoke; karuṇaḥ-very merciful; maitraḥ-a real friend; mahā-bhāgavataḥ-a most exalted devotee; asuraḥ-Prahlāda Mahārāja, although born of an asura father.

My dear King Yudhiṣṭhira, all the children were very much affectionate and respectful to Prahlāda Mahārāja, and because of their tender age they were not so polluted by the instructions and actions of their teachers, who were attached to condemned duality and bodily comfort. Thus the boys surrounded Prahlāda Mahārāja, giving up their playthings, and sat down to hear him. Their hearts and eyes being fixed upon him, they looked at him with great earnestness. Prahlāda Mahārāja, although born in a demon family, was an exalted devotee, and he desired their welfare. Thus he began instructing them about the futility of materialistic life.

The words bālā adūṣita-dhiyaḥ indicate that the children, being of a tender age, were not as polluted by materialistic life as their fathers. Prahlāda Mahārāja, therefore, taking advantage of the innocence of his class friends, began teaching them about the importance of spiritual life and the insignificance of materialistic life. Although the teachers Ṣaṇḍa and Amarka were instructing all the boys in the materialistic life of religion, economic development and sense gratification, the boys were not much polluted. Therefore, with great attention they wanted to hear from Prahlāda Mahārāja about Kṛṣṇa consciousness. In our Kṛṣṇa consciousness movement, the guru-kula plays an extremely important part in our activities because right from childhood the boys at the guru-kula are instructed about Kṛṣṇa consciousness. Thus they become steady within the cores of their hearts, and there is very little possibility that they will be conquered by the modes of material nature when they are older.

Thus end the Bhaktivedanta purports of the Seventh Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu."

Chapter Six

Prahlāda Instructs His Demoniac Schoolmates

This chapter describes Prahlāda Mahārāja's instructions to his class friends. In speaking to his friends, who were all sons of demons, Prahlāda Mahārāja stressed that every living entity, especially in human society, must be interested in spiritual realization from the very beginning of life. When human beings are children, they should be taught that the Supreme Personality of Godhead is the worshipable Deity for everyone. One should not be very much interested in material enjoyment; instead, one should be satisfied with whatever material profits are easily obtainable, and because the duration of one's life is very short, one should utilize every moment for spiritual advancement. One may wrongly think, "In the beginning of our lives let us enjoy material facilities, and in old age we may become Kṛṣṇa conscious." Such materialistic thoughts are always useless because in old age one cannot be trained in the spiritual way of life. Therefore, from the very beginning of life, one should engage in devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]). This is the duty of all living entities. Material education is infected by the three modes of nature, but spiritual education, for which there is a great need in human society, is transcendental. Prahlāda Mahārāja disclosed the secret of how he had received instructions from Nārada Muni. By accepting the lotus feet of Prahlāda Mahārāja, who is in the paramparā succession, one will be able to understand the mode of spiritual life. In accepting this mode of activity, there is no need for material qualifications.

After Prahlāda Mahārāja's class friends had listened to Prahlāda Mahārāja, they inquired how he had become so learned and advanced. In this way the chapter ends.

TEXT 1

śrī-prahrāda uvāca

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; kaumāraḥ-in the tender age of childhood; ācaret-should practice; prājñaḥ-one who is intelligent; dharmān-occupational duties; bhāgavatān-which are devotional service to the Supreme Personality of Godhead; iha-in this life; durlabham-very rarely obtained; mānuṣam-human; janma-birth; tat-that; api-even; adhruvam-impermanent, temporary; artha-dam-full of meaning.

Prahlāda Mahārāja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life-in other words, from the tender age of childhood-to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.

The whole purpose of Vedic civilization and of reading the Vedas is to attain the perfect stage of devotional service in the human form of life. According to the Vedic system, therefore, from the very beginning of life the brahmacarya system is introduced so that from one's very childhood-from the age of five years-one can practice modifying one's human activities so as to engage perfectly in devotional service. As confirmed in Bhagavad-gītā (2.40), svalpam apy asya dharmasya trāyate mahato bhayāt: "Even a little advancement on this path can protect one from the most dangerous type of fear." Modern civilization, not referring to the verdicts of Vedic literature, is so cruel to the members of human society that instead of teaching children to become brahmacārīs, it teaches mothers to kill their children even in the womb, on the plea of curbing the increase of population. And if by chance a child is saved, he is educated only for sense gratification. Gradually, throughout the entire world, human society is losing interest in the perfection of life. Indeed, men are living like cats and dogs, spoiling the duration of their human lives by actually preparing to transmigrate again to the degraded species among the 8,400,000 forms of life. The Kṛṣṇa consciousness movement is anxious to serve human society by teaching people to perform devotional service, which can save a human being from being degraded again to animal life. As already stated by Prahlāda Mahārāja, bhāgavata-dharma consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. In all the schools, colleges and universities, and at home, all children and youths should be taught to hear about the Supreme Personality of Godhead. In other words, they should be taught to hear the instructions of Bhagavad-gītā, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. Following bhāgavata-dharma has been made extremely easy in this age of Kali. The śāstra says:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

One need only chant the Hare Kṛṣṇa mahā-mantra. Everyone engaged in the practice of chanting the Hare Kṛṣṇa mahā-mantra will be completely cleansed, from the core of his heart, and be saved from the cycle of birth and death.

TEXT 2

yathā hi puruṣasyeha

viṣṇoḥ pādopasarpaṇam

yad eṣa sarva-bhūtānāṁ

priya ātmeśvaraḥ suhṛt

SYNONYMS

yathā-in order that; hi-indeed; puruṣasya-of a living entity; iha-here; viṣṇoḥ-of Lord Viṣṇu, the Supreme Personality of Godhead; pāda-upasarpaṇam-approaching the lotus feet; yat-because; eṣaḥ-this; sarva-bhūtānām-of all living entities; priyaḥ-the dear one; ātma-īśvaraḥ-the master of the soul, the Supersoul; suhṛt-the best well-wisher and friend.

The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.

The Lord says in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." Simply by understanding these three facts-that the Supreme Lord, Viṣṇu, is the proprietor of the entire creation, that He is the best well-wishing friend of all living entities, and that He is the supreme enjoyer of everything-one becomes peaceful and happy. For this transcendental happiness, the living entity has wandered throughout the universe in different forms of life and different planetary systems, but because he has forgotten his intimate relationship with Viṣṇu, he has merely suffered, life after life. Therefore, the educational system in the human form of life should be so perfect that one will understand his intimate relationship with God, or Viṣṇu. Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of śānta-rasa or revive his eternal relationship with Viṣṇu as a servant in dāsya-rasa, a friend in sakhya-rasa, a parent in vātsalya-rasa or a conjugal lover in mādhurya-rasa. All these relationships are on the platform of love. Viṣṇu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead (Bhāg. 3.25.38), yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam. In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru. Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education.

TEXT 3

sukham aindriyakaṁ daityā

deha-yogena dehinām

sarvatra labhyate daivād

yathā duḥkham ayatnataḥ

SYNONYMS

sukham-happiness; aindriyakam-with reference to the material senses; daityāḥ-O my dear friends born in demoniac families; deha-yogena-because of possessing a particular type of material body; dehinām-of all embodied living entities; sarvatra-everywhere (in any form of life); labhyate-is obtainable; daivāt-by a superior arrangement; yathā-just as; duḥkham-unhappiness; ayatnataḥ-without endeavor.

Prahlāda Mahārāja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.

In the material world, in any form of life, there is some so-called happiness and so-called distress. No one invites distress in order to suffer, but still it comes. Similarly, even if we do not endeavor to obtain the advantages of material happiness, we shall obtain them automatically. This happiness and distress are obtainable in any form of life, without endeavor. Thus there is no need to waste time and energy fighting against distress or working very hard for happiness. Our only business in the human form of life should be to revive our relationship with the Supreme Personality of Godhead and thus become qualified to return home, back to Godhead. Material happiness and distress come as soon as we accept a material body, regardless of what form. We cannot avoid such happiness and distress under any circumstances. The best use of human life, therefore, lies in reviving our relationship with the Supreme Lord, Viṣṇu.

TEXT 4

tat-prayāso na kartavyo

yata āyur-vyayaḥ param

na tathā vindate kṣemaṁ

mukunda-caraṇāmbujam

SYNONYMS

tat-for that (sense gratification and economic development); prayāsaḥ-endeavor; na-not; kartavyaḥ-to be done; yataḥ-from which; āyuḥ-vyayaḥ-waste of the duration of life; param-only or ultimately; na-nor; tathā-in that way; vindate-enjoys; kṣemam-the ultimate goal of life; mukunda-of the Supreme Personality of Godhead, who can deliver one from the material clutches; caraṇa-ambujam-the lotus feet.

Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit. If one's endeavors are directed toward Kṛṣṇa consciousness, one can surely attain the spiritual platform of self-realization. There is no such benefit from engaging oneself in economic development.

We see materialistic persons busily engaged in economic development all day and all night, trying to increase their material opulence, but even if we suppose that they get some benefit from such endeavors, that does not solve the real problem of their lives. Nor do they know what the real problem of life is. This is due to a lack of spiritual education. Especially in the present age, every man is in darkness, in the bodily conception of life, not knowing anything of the spirit soul and its needs. Misguided by the blind leaders of society, people consider the body to be everything, and they are engaged in trying to keep the body materially comfortable. Such a civilization is condemned because it does not lead humanity toward knowing the real goal of life. People are simply wasting time and the valuable gift of the human form because a human being who does not cultivate spiritual life but dies like the cats and dogs is degraded in his next life. From human life, such a person is put into the cycle of continuous birth and death. Thus one loses the true benefit of human life, which is to become Kṛṣṇa conscious and solve life's problems.

TEXT 5

tato yateta kuśalaḥ

kṣemāya bhavam āśritaḥ

śarīraṁ pauruṣaṁ yāvan

na vipadyeta puṣkalam

SYNONYMS

tataḥ-therefore; yateta-should endeavor; kuśalaḥ-an intelligent man interested in the ultimate goal of life; kṣemāya-for the real benefit of life, or for liberation from material bondage; bhavam āśritaḥ-who is in material existence; śarīram-the body; pauruṣam-human; yāvat-as long as; na-not; vipadyeta-fails; puṣkalam-stout and strong.

Therefore, while in material existence [bhavam āśritaḥ], a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling.

As stated by Prahlāda Mahārāja at the beginning of this chapter, kaumāra ācaret prājñaḥ. The word prājña refers to one who is experienced and who can distinguish right from wrong. Such a person should not waste his energy and valuable human lifetime simply working like a cat or dog to develop his economic condition.

For one word in this verse there are two readings-bhavam āśritaḥ and bhayam āśritaḥ-but accepting the meaning of either of them will bring one to the same conclusion. Bhayam āśritaḥ indicates that the materialistic way of life is always fearful because at every step there is danger. Materialistic life is full of anxieties and fear (bhayam). Similarly, accepting the reading bhavam āśritaḥ, the word bhavam refers to unnecessary trouble and problems. For want of Kṛṣṇa consciousness, one is put into bhavam, being perpetually embarrassed by birth, death, old age and disease. Thus one is surely full of anxieties.

Human society should be divided into a social system of brāhmaṇas, kṣatriyas, vaiśyas and śūdras, but everyone can engage in devotional service. If one wants to live without devotional service, his status as a brāhmaṇa, kṣatriya, vaiśya or śūdra certainly has no meaning. It is said, sthānād bhraṣṭāḥ patanty adhaḥ: whether one is in a higher or lower division, one certainly falls down for want of Kṛṣṇa consciousness. A sane man, therefore, is always fearful of falling from his position. This is a regulative principle. One should not fall from his exalted position. The highest goal of life can be achieved as long as one's body is stout and strong. We should therefore live in such a way that we keep ourselves always healthy and strong in mind and intelligence so that we can distinguish the goal of life from a life full of problems. A thoughtful man must act in this way, learning to distinguish right from wrong, and thus attain the goal of life.

TEXT 6

puṁso varṣa-śataṁ hy āyus

tad-ardhaṁ cājitātmanaḥ

niṣphalaṁ yad asau rātryāṁ

śete 'ndhaṁ prāpitas tamaḥ

SYNONYMS

puṁsaḥ-of every human being; varṣa-śatam-one hundred years; hi-indeed; āyuḥ-duration of life; tat-of that; ardham-half; ca-and; ajita-ātmanaḥ-of a person who is a servant of his senses; niṣphalam-without profit, without meaning; yat-because; asau-that person; rātryām-at night; śete-sleeps; andham-ignorance (forgetting his body and soul); prāpitaḥ-being completely possessed of; tamaḥ-darkness.

Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years.

Lord Brahmā, a human being and an ant all live for one hundred years, but their lifetimes of one hundred years are different from one another. This world is a relative world, and its relative moments of time are different. Thus the one hundred years of Brahmā are not the same as the one hundred years of a human being. From Bhagavad-gītā we times 1,000 years (sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]). Thus the varṣa-śatam, or one hundred years, are relatively different according to time, person and circumstances. As far as human beings are concerned, the calculation given here is right for the general public. Although one has a maximum of one hundred years of life, by sleeping one loses fifty years. Eating, sleeping, sex life and fear are the four bodily necessities, but to utilize the full duration of life a person desiring to advance in spiritual consciousness must reduce these activities. That will give him an opportunity to fully use his lifetime.

TEXT 7

mugdhasya bālye kaiśore

krīḍato yāti viṁśatiḥ

jarayā grasta-dehasya

yāty akalpasya viṁśatiḥ

SYNONYMS

mugdhasya-of a person bewildered or not in perfect knowledge; bālye-in childhood; kaiśore-in boyhood; krīḍataḥ-playing; yāti-passes; viṁśatiḥ-twenty years; jarayā-by invalidity; grasta-dehasya-of a person overcome; yāti-passes; akalpasya-without determination, being unable to execute even material activities; viṁśatiḥ-another twenty years.

In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.

Without Kṛṣṇa consciousness, one wastes twenty years in childhood and boyhood and another twenty years in old age, when one cannot perform any material activities and is full of anxiety about what is to be done by his sons and grandsons and how one's estate should be protected. Half of these years are spent in sleep. Furthermore, one wastes another thirty years sleeping at night during the rest of his life. Thus seventy out of one hundred years are wasted by a person who does not know the aim of life and how to utilize this human form.

TEXT 8

durāpūreṇa kāmena

mohena ca balīyasā

śeṣaṁ gṛheṣu saktasya

pramattasyāpayāti hi

SYNONYMS

durāpūreṇa-which is never fulfilled; kāmena-by a strong aspiration to enjoy the material world; mohena-by bewilderment; ca-also; balīyasā-which is strong and formidable; śeṣam-the remaining years of life; gṛheṣu-to family life; saktasya-of one who is too attached; pramattasya-mad; apayāti-wastefully pass; hi-indeed.

One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.

This is the account of one hundred years of life. Although in this age a lifetime of one hundred years is generally not possible, even if one has one hundred years, the calculation is that fifty years are wasted in sleeping, twenty years in childhood and boyhood, and twenty years in invalidity (jarā-vyādhi). This leaves only a few more years, but because of too much attachment to household life, those years are also spent with no purpose, without God consciousness. Therefore, one should be trained to be a perfect brahmacārī in the beginning of life and then to be perfect in sense control, following the regulative principles, if one becomes a householder. From household life one is ordered to accept vānaprastha life and go to the forest and then accept sannyāsa. That is the perfection of life. From the very beginning of life, those who are ajitendriya, who cannot control their senses, are educated only for sense gratification, as we have seen in the Western countries. Thus the entire duration of a life of even one hundred years is wasted and misused, and at the time of death one transmigrates to another body, which may not be human. At the end of one hundred years, one who has not acted as a human being in a life of tapasya (austerity and penance) must certainly be embodied again in a body like those of cats, dogs and hogs. Therefore this life of lusty desires and sense gratification is extremely risky.

TEXT 9

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

SYNONYMS

kaḥ-what; gṛheṣu-to household life; pumān-man; saktam-very much attached; ātmānam-his own self, the soul; ajita-indriyaḥ-who has not conquered the senses; sneha-pāśaiḥ-by the ropes of affection; dṛḍhaiḥ-very strong; baddham-bound hand and foot; utsaheta-is able; vimocitum-to liberate from material bondage.

What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives].

Prahlāda Mahārāja's first proposal was kaumāra ācaret prājño dharmān bhāgavatān iha: [SB 7.6.1] "One who is sufficiently intelligent should use the human form of body from the very beginning of life-in other words, from the tender age of childhood-to practice the activities of devotional service, giving up all other engagements." Dharmān bhāgavatān means the religious principle of reviving our relationship with the Supreme Personality of Godhead. For this purpose Kṛṣṇa personally advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." While in the material world we manufacture so many duties in the name of so many isms, but our actual duty is to free ourselves from the cycle of birth, death, old age and disease. For this purpose, one must first be liberated from material bondage, and especially from household life. Household life is actually a kind of license for a materially attached person by which to enjoy sense gratification under regulative principles. Otherwise there is no need of entering household life.

Before entering household life, one should be trained as a brahmacārī, living under the care of the guru, whose place is known as the guru-kula. Brahmacārī guru-kule vasan dānto guror hitam (Bhāg. 7.12.1). From the very beginning, a brahmacārī is trained to sacrifice everything for the benefit of the guru. A brahmacārī is advised to go begging alms door to door, addressing all women as mother, and whatever he collects goes to the benefit of the guru. In this way he learns how to control his senses and sacrifice everything for the guru. When he is fully trained, if he likes he is allowed to marry. Thus he is not an ordinary gṛhastha who has learned only how to satisfy his senses. A trained gṛhastha can gradually give up household life and go to the forest to become increasingly enlightened in spiritual life and at last take sannyāsa. Prahlāda Mahārāja explained to his father that to be freed from all material anxieties one should go to the forest. Hitvātma-pātaṁ gṛham andha-kūpam. One should give up his household, which is a place for going further and further down into the darkest regions of material existence. The first advice, therefore, is that one must give up household life (gṛham andha-kūpam). However, if one prefers to remain in the dark well of household life because of uncontrolled senses, he becomes increasingly entangled by ropes of affection for his wife, children, servants, house, money and so on. Such a person cannot attain liberation from material bondage. Therefore children should be taught from the very beginning of life to be first-class brahmacārīs. Then it will be possible for them to give up household life in the future.

To return home, back to Godhead, one must be completely free from material attachment. Therefore, bhakti-yoga means vairāgya-vidyā, the art that can help one develop a distaste for material enjoyment.

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) If one engages in devotional service from the beginning of life, he easily attains vairāgya-vidyā, or asakti, detachment, and becomes jitendriya, the controller of his senses. One who perfectly engages in devotional service is therefore called gosvāmī or svāmī, master of the senses. Unless one is master of the senses, he should not accept the renounced order of life, sannyāsa. A strong inclination for sense enjoyment is the cause of the material body. Without full knowledge one cannot be unattached to material enjoyment, but as long as one is not in that position one is not fit to return home, back to Godhead.

TEXT 10

ko nv artha-tṛṣṇāṁ visṛjet

prāṇebhyo 'pi ya īpsitaḥ

yaṁ krīṇāty asubhiḥ preṣṭhais

taskaraḥ sevako vaṇik

SYNONYMS

kaḥ-who; nu-indeed; artha-tṛṣṇām-a strong desire to acquire money; visṛjet-can give up; prāṇebhyaḥ-than life; api-indeed; yaḥ-which; īpsitaḥ-more desired; yam-which; krīṇāti-tries to acquire; asubhiḥ-with his own life; preṣṭhaiḥ-very dear; taskaraḥ-a thief; sevakaḥ-a professional servant; vaṇik-a merchant.

Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants [soldiers] and merchants try to acquire money even by risking their very dear lives.

How money can be dearer than life is indicated in this verse. Thieves may enter the house of a rich man to steal money at the risk of their lives. Because of trespassing, they may be killed by guns or attacked by watchdogs, but still they try to commit burglary. Why do they risk their lives? Only to get some money. Similarly, a professional soldier is recruited into the army, and he accepts such service, with the risk of dying on the battlefield, only for the sake of money. In the same way, merchants go from one country to another on boats at the risk of their lives, or they dive into the water of the sea to collect pearls and valuable gems. Thus it is practically proved-and everyone will admit-that money is sweeter than honey. One may risk everything to acquire money, and this is especially true of rich men who are too attached to household life. Formerly, of course, the members of the higher castes-the brāhmaṇas, kṣatriyas and vaiśyas (everyone but the śūdras)-were trained in the guru-kula to adhere to a life of renunciation and sense control by practicing brahmacarya and mystic yoga. Then they were allowed to enter household life. There have consequently been many instances in which great kings and emperors have given up household life. Although they were extremely opulent and were the masters of kingdoms, they could give up all their possessions because they were trained early as brahmacārīs. Prahlāda Mahārāja's advice is therefore very appropriate:

kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
[SB 7.6.1]

"One who is sufficiently intelligent should use the human form of body from the very beginning of life-in other words, from the tender age of childhood-to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection." Human society should take advantage of this instruction.

TEXTS 11–13

kathaṁ priyāyā anukampitāyāḥ

saṅgaṁ rahasyaṁ rucirāṁś ca mantrān

suhṛtsu tat-sneha-sitaḥ śiśūnāṁ

kalākṣarāṇām anurakta-cittaḥ

putrān smaraṁs tā duhitṝr hṛdayyā

bhrātṝn svasṝr vā pitarau ca dīnau

gṛhān manojñoru-paricchadāṁś ca

vṛttīś ca kulyāḥ paśu-bhṛtya-vargān

tyajeta kośas-kṛd ivehamānaḥ

karmāṇi lobhād avitṛpta-kāmaḥ

aupasthya-jaihvaṁ bahu-manyamānaḥ

kathaṁ virajyeta duranta-mohaḥ

SYNONYMS

katham-how; priyāyāḥ-of the dearmost wife; anukampitāyāḥ-always affectionate and compassionate; saṅgam-the association; rahasyam-solitary; rucirān-very pleasing and acceptable; ca-and; mantrān-instructions; suhṛtsu-to the wife and children; tat-sneha-sitaḥ-being bound by their affection; śiśūnām-to the small children; kala-akṣarāṇām-speaking in broken language; anurakta-cittaḥ-a person whose mind is attracted; putrān-the sons; smaran-thinking of; tāḥ-them; duhitṝḥ-the daughters (married and staying at the homes of their husbands); hṛdayyāḥ-always situated in the core of the heart; bhrātṝn-the brothers; svasṝḥ vā-or the sisters; pitarau-father and mother; ca-and; dīnau-who in old age are mostly invalids; gṛhān-household affairs; manojña-very attractive; uru-much; paricchadān-furniture; ca-and; vṛttīḥ-big sources of income (industry, business); ca-and; kulyāḥ-connected with the family; paśu-of animals (cows, elephants and other household animals); bhṛtya-servants and maidservants; vargān-groups; tyajeta-can give up; kośaḥ-kṛt-the silkworm; iva-like; īhamānaḥ-performing; karmāṇi-different activities; lobhāt-because of insatiable desires; avitṛpta-kāmaḥ-whose increasing desires are not satisfied; aupasthya-pleasure from the genitals; jaihvam-and the tongue; bahu-manyamānaḥ-considering as very important; katham-how; virajyeta-is able to give up; duranta-mohaḥ-being in great illusion.

How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses-the genitals and the tongue-one is bound by material conditions. How can one escape?

In household affairs the first attraction is the beautiful and pleasing wife, who increases household attraction more and more. One enjoys his wife with two prominent sense organs, namely the tongue and the genitals. The wife speaks very sweetly. This is certainly an attraction. Then she prepares very palatable foods to satisfy the tongue, and when the tongue is satisfied one gains strength in the other sense organs, especially the genitals. Thus the wife gives pleasure in sexual intercourse. Household life means sex life (yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]). This is encouraged by the tongue. Then there are children. A baby gives pleasure by speaking sweet words in broken language, and when the sons and daughters are grown up one becomes involved in their education and marriage. Then there are one's own father and mother to be taken care of, and one also becomes concerned with the social atmosphere and with pleasing his brothers and sisters. A man becomes increasingly entangled in household affairs, so much so that leaving them becomes almost impossible. Thus the household becomes gṛham andha-kūpam, a dark well into which the man has fallen. For such a man to get out is extremely difficult unless he is helped by a strong person, the spiritual master, who helps the fallen person with the strong rope of spiritual instructions. A fallen person should take advantage of this rope, and then the spiritual master, or the Supreme Personality of Godhead, Kṛṣṇa, will take him out of the dark well.

TEXT 14

kuṭumba-poṣāya viyan nijāyur

na budhyate 'rthaṁ vihataṁ pramattaḥ

sarvatra tāpa-traya-duḥkhitātmā

nirvidyate na sva-kuṭumba-rāmaḥ

SYNONYMS

kuṭumba-of family members; poṣāya-for the maintenance; viyat-declining; nija-āyuḥ-his lifetime; na-not; budhyate-understands; artham-the interest or purpose of life; vihatam-spoiled; pramattaḥ-being mad in material conditions; sarvatra-everywhere; tāpa-traya-by the threefold miserable conditions (adhyātmika, adhidaivika and adhibautika); duḥkhita-being distressed; ātmā-himself; nirvidyate-becomes remorseful; na-not; sva-kuṭumba-rāmaḥ-enjoying simply by maintaining the members of the family.

One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.

A foolish man does not understand the values of human life, nor does he understand how he is wasting his valuable life simply for the maintenance of his family members. He is expert in calculating the loss of pounds, shillings and pence, but he is so foolish that he does not know how much money he is losing, even according to material considerations. Cāṇakya Paṇḍita gives the example that a moment of life cannot be purchased in exchange for millions of dollars. A foolish person, however, wastes such a valuable life without knowing how much he is losing, even according to monetary calculations. Although a materialistic person is expert in calculating costs and doing business, he does not realize that he is misusing his costly life for want of knowledge. Even though such a materialistic person is always suffering threefold miseries, he is not intelligent enough to cease his materialistic way of life.

TEXT 15

vitteṣu nityābhiniviṣṭa-cetā

vidvāṁś ca doṣaṁ para-vitta-hartuḥ

pretyeha vāthāpy ajitendriyas tad

aśānta-kāmo harate kuṭumbī

SYNONYMS

vitteṣu-in material wealth; nitya-abhiniviṣṭa-cetāḥ-whose mind is always absorbed; vidvān-having learned; ca-also; doṣam-the fault; para-vitta-hartuḥ-of one who steals the money of others by cheating or by transactions on the black market; pretya-after dying; iha-in this material world; vā-or; athāpi-still; ajita-indriyaḥ-because of being unable to control the senses; tat-that; aśānta-kāmaḥ-whose desires are unsatiated; harate-steals; kuṭumbī-too fond of his family.

If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamarāja after death, he continues cheating others to acquire money.

Especially in these days, people do not believe in a next life or in the court of Yamarāja and the various punishments of the sinful. But at least one should know that one who cheats others to acquire money will be punished by the laws of the government. Nonetheless, people do not care about the laws of this life or those governing the next. Despite whatever knowledge one has, one cannot stop his sinful activities if he is unable to control his senses.

TEXT 16

vidvān apītthaṁ danujāḥ kuṭumbaṁ

puṣṇan sva-lokāya na kalpate vai

yaḥ svīya-pārakya-vibhinna-bhāvas

tamaḥ prapadyeta yathā vimūḍhaḥ

SYNONYMS

vidvān-knowing (the inconvenience of material existence, especially in household life); api-although; ittham-thus; danu-jāḥ-O sons of demons; kuṭumbam-the family members or extended family members (like one's community, society, nation or union of nations); puṣṇan-providing with all the necessities of life; sva-lokāya-in understanding himself; na-not; kalpate-capable; vai-indeed; yaḥ-he who; svīya-my own; pārakya-belonging to others; vibhinna-separate; bhāvaḥ-having a conception of life; tamaḥ-nothing but darkness; prapadyeta-enters; yathā-just as; vimūḍhaḥ-a person without education, or one who is like an animal.

O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.

In human society there are attempts to educate the human being, but for animal society there is no such system, nor are animals able to be educated. Therefore animals and unintelligent men are called vimūḍha, or ignorant, bewildered, whereas an educated person is called vidvān. The real vidvān is one who tries to understand his own position within this material world. For example, when Sanātana Gosvāmī submitted to the lotus feet of Śrī Caitanya Mahāprabhu, his first question was 'ke āmi', 'kene āmāya jāre tāpa-traya'. In other words, he wanted to know his constitutional position and why he was suffering from the threefold miseries of material existence. This is the process of education. If one does not ask, "Who am I? What is the goal of my life?" but instead follows the same animal propensities as cats and dogs, what is the use of his education? As discussed in the previous verse, a living being is entrapped by his fruitive activities, exactly like a silkworm trapped in its own cocoon. Foolish persons are generally encaged by their fruitive actions (karma) because of a strong desire to enjoy this material world. Such attracted persons become involved in society, community and nation and waste their time, not having profited from having obtained human forms. Especially in this age, Kali-yuga, great leaders, politicians, philosophers and scientists are all engaged in foolish activities, thinking, "This is mine, and this is yours." The scientists invent nuclear weapons and collaborate with the big leaders to protect the interests of their own nation or society. In this verse, however, it is clearly stated that despite their so-called advanced knowledge, they actually have the same mentality as cats and dogs. As cats, dogs and other animals, not knowing their true interest in life, become increasingly involved in ignorance, the so-called educated person who does not know his own self-interest or the true goal of life becomes increasingly involved in materialism. Therefore Prahlāda Mahārāja advises everyone to follow the principles of varṇāśrama-dharma. Specifically, at a certain point one must give up family life and take to the renounced order of life to cultivate spiritual knowledge and thus become liberated. This is further discussed in the following verses.

TEXTS 17–18

yato na kaścit kva ca kutracid vā

dīnaḥ svam ātmānam alaṁ samarthaḥ

vimocituṁ kāma-dṛśāṁ vihāra-

krīḍā-mṛgo yan-nigaḍo visargaḥ

tato vidūrāt parihṛtya daityā

daityeṣu saṅgaṁ viṣayātmakeṣu

upeta nārāyaṇam ādi-devaṁ

sa mukta-saṅgair iṣito 'pavargaḥ

SYNONYMS

yataḥ-because; na-never; kaścit-anyone; kva-in any place; ca-also; kutracit-at any time; vā-or; dīnaḥ-having a poor fund of knowledge; svam-own; ātmānam-self; alam-exceedingly; samarthaḥ-able; vimocitum-to liberate; kāma-dṛśām-of lusty women; vihāra-in the sexual enjoyment; krīḍā-mṛgaḥ-a playboy; yat-in whom; nigaḍaḥ-which is the shackle of material bondage; visargaḥ-the expansions of family relationships; tataḥ-in such circumstances; vidūrāt-from far away; parihṛtya-giving up; daityāḥ-O my friends, sons of the demons; daityeṣu-among the demons; saṅgam-association; viṣaya-ātma-keṣu-who are too addicted to sense enjoyment; upeta-one should approach; nārāyaṇam-Lord Nārāyaṇa, the Supreme Personality of Godhead; ādi-devam-the origin of all the demigods; saḥ-He; mukta-saṅgaiḥ-by the association of liberated persons; iṣitaḥ-desired; apavargaḥ-the path of liberation.

My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence.

Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage.

TEXT 19

na hy acyutaṁ prīṇayato

bahv-āyāso 'surātmajāḥ

ātmatvāt sarva-bhūtānāṁ

siddhatvād iha sarvataḥ

SYNONYMS

na-not; hi-indeed; acyutam-the infallible Supreme Personality of Godhead; prīṇayataḥ-satisfying; bahu-much; āyāsaḥ-endeavor; asura-ātma-jāḥ-O sons of demons; ātmatvāt-because of being intimately related as the Supersoul; sarva-bhūtānām-of all living entities; siddhatvāt-because of being established; iha-in this world; sarvataḥ-in all directions, in all times and from all angles of vision.

My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.

One may ask, "One is certainly very attached to family life, but if one gives up family life to be attached to the service of the Lord, one must undergo the same endeavor and trouble. Therefore, what is the benefit of taking the trouble to engage in the service of the Lord?" This is not a valid objection. The Lord asserts in Bhagavad-gītā (14.4):

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." The Supreme Lord, Nārāyaṇa, is the seed-giving father of all living entities because the living entities are parts and parcels of the Supreme Lord (mamaivāṁśo. .. jīva-bhūtaḥ [15.7]). As there is no difficulty in establishing the intimate relationship between a father and son, there is no difficulty in reestablishing the natural, intimate relationship between Nārāyaṇa and the living entities. Svalpam apy asya dharmasya trāyate mahato bhayāt: if one performs even very slight devotional service, Nārāyaṇa is always ready to save one from the greatest danger. The definite example is Ajāmila. Ajāmila separated himself from the Supreme Personality of Godhead by performing many sinful activities and was condemned by Yamarāja to be very severely punished, but because at the time of death he chanted the name of Nārāyaṇa, although he was calling not for the Supreme Lord Nārāyaṇa but for his son named Nārāyaṇa, he was saved from the hands of Yamarāja. Therefore, pleasing Nārāyaṇa does not require as much endeavor as pleasing one's family, community and nation. We have seen important political leaders killed for a slight discrepancy in their behavior. Therefore pleasing one's society, family, community and nation is extremely difficult. Pleasing Nārāyaṇa, however, is not at all difficult; it is very easy.

One's duty is to revive one's relationship with Nārāyaṇa. A slight endeavor in this direction will make the attempt successful, whereas one will never be successful in pleasing his so-called family, society and nation, even if one endeavors to sacrifice his life. The simple endeavor involved in the devotional service of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], hearing and chanting the holy name of the Lord, can make one successful in pleasing the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has therefore bestowed His blessings by saying, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa saṅkīrtana!" If one wants to derive the actual benefit from this human form, he must take to the chanting of the holy name of the Lord.

TEXTS 20–23

parāvareṣu bhūteṣu

brahmānta-sthāvarādiṣu

bhautikeṣu vikāreṣu

bhūteṣv atha mahatsu ca

guṇeṣu guṇa-sāmye ca

guṇa-vyatikare tathā

eka eva paro hy ātmā

bhagavān īśvaro 'vyayaḥ

pratyag-ātma-svarūpeṇa

dṛśya-rūpeṇa ca svayam

vyāpya-vyāpaka-nirdeśyo

hy anirdeśyo 'vikalpitaḥ

kevalānubhavānanda-

svarūpaḥ parameśvaraḥ

māyayāntarhitaiśvarya

īyate guṇa-sargayā

SYNONYMS

para-avareṣu-in exalted or hellish conditions of life; bhūteṣu-in the living beings; brahma-anta-ending with Lord Brahmā; sthāvara-ādiṣu-beginning with the nonmoving forms of life, the trees and plants; bhautikeṣu-of the material elements; vikāreṣu-in the transformations; bhūteṣu-in the five gross elements of material nature; atha-moreover; mahatsu-in the mahat-tattva, the total material energy; ca-also; guṇeṣu-in the modes of material nature; guṇa-sāmye-in an equilibrium of material qualities; ca-and; guṇa-vyatikare-in the uneven manifestation of the modes of material nature; tathā-as well; ekaḥ-one; eva-only; paraḥ-transcendental; hi-indeed; ātmā-the original source; bhagavān-the Supreme Personality of Godhead; īśvaraḥ-the controller; avyayaḥ-without deteriorating; pratyak-inner; ātma-svarūpeṇa-by His original constitutional position as the Supersoul; dṛśya-rūpeṇa-by His visible forms; ca-also; svayam-personally; vyāpya-pervaded; vyāpaka-all-pervading; nirdeśyaḥ-to be described; hi-certainly; anirdeśyaḥ-not to be described (because of fine, subtle existence); avikalpitaḥ-without differentiation; kevala-only; anubhava-ānanda-svarūpaḥ-whose form is blissful and full of knowledge; parama-īśvaraḥ-the Supreme Personality of Godhead, the supreme ruler; māyayā-by māyā, the illusory energy; antarhita-covered; aiśvaryaḥ-whose unlimited opulence; īyate-is mistaken as; guṇa-sargayā-the interaction of the material modes of nature.

The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthāvara], such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.

Not only is the Supreme Personality of Godhead present as the Supersoul of all living entities; at the same time, He pervades everything in the entire creation. He exists in all circumstances and at all times. He exists in the heart of Lord Brahmā and also in the cores of the hearts of the hogs, dogs, trees, plants and so on. He is present everywhere. He is present not only in the heart of the living entity, but also in material things, even in the atoms, protons and electrons being explored by material scientists.

The Lord is present in three features-as Brahman, Paramātmā and Bhagavān. Because He is present everywhere, He is described as sarvaṁ khalv idaṁ brahma. Viṣṇu exists beyond Brahman. Bhagavad-gītā confirms that Kṛṣṇa, by His Brahman feature, is all-pervading (mayā tatam idaṁ sarvam), but Brahman depends upon Kṛṣṇa (brahmaṇo hi pratiṣṭhāham[Bg. 14.27]). Without Kṛṣṇa, there could be no existence of Brahman or Paramātmā. Therefore, Bhagavān, the Supreme Personality of Godhead, is the ultimate realization of the Absolute Truth. Although He is present as the Paramātmā in the core of everyone's heart, He is nonetheless one, either as an individual or as the all-pervading Brahman.

The supreme cause is Kṛṣṇa, and devotees who have surrendered to the Supreme Personality of Godhead can realize Him and His presence within the universe and within the atom (aṇḍāntara-stha-paramāṇu-cayāntara-stham). This realization is possible only for devotees who have fully surrendered unto the lotus feet of the Lord; for others it is not possible. This is confirmed by the Lord Himself in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

The process of surrender in a devotional attitude is accepted by a fortunate living being. After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]).

Prahlāda Mahārāja's class friends, who were born of Daitya families, thought that realizing the Absolute was extremely difficult. Indeed, we have experience that many, many people say this very thing. Actually, however, this is not so. The Absolute, the Supreme Personality of Godhead, is most intimately related to all living entities. Therefore if one understands the Vaiṣṇava philosophy, which explains how He is present everywhere and how He acts everywhere, to worship the Supreme Lord or to realize Him is not at all difficult. Realization of the Lord, however, is possible only in the association of devotees. Therefore Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī said (Cc. Madhya 19.151):

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The living entity in the material condition wanders through many varieties of life and many varieties of circumstances, but if he comes in contact with a pure devotee and is intelligent enough to take instructions from the pure devotee regarding the process of devotional service, he can understand the Supreme Personality of Godhead, the origin of Brahman and Paramātmā, without difficulty. In this regard, Śrīla Madhvācārya says:

antaryāmī pratyag-ātmā
vyāptaḥ kālo hariḥ smṛtaḥ
prakṛtyā tamasāvṛtatvāt
harer aiśvaryaṁ na jñāyate

The Lord is present as antaryāmī in everyone's heart and is visible in the individual soul covered by a body. Indeed, He is everywhere at every time and every condition, but because He is covered by the curtain of material energy, to an ordinary person there appears to be no God.

TEXT 24

tasmāt sarveṣu bhūteṣu

dayāṁ kuruta sauhṛdam

bhāvam āsuram unmucya

yayā tuṣyaty adhokṣajaḥ

SYNONYMS

tasmāt-therefore; sarveṣu-to all; bhūteṣu-living entities; dayām-mercy; kuruta-show; sauhṛdam-friendliness; bhāvam-the attitude; āsuram-of the demons (who separate friends and enemies); unmucya-giving up; yayā-by which; tuṣyati-is satisfied; adhokṣajaḥ-the Supreme Lord, who is beyond the perception of the senses.

Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.

The Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality as He is only by devotional service." Prahlāda Mahārāja ultimately instructed his class friends, the sons of the demons, to accept the process of devotional service by preaching the science of Kṛṣṇa consciousness to everyone. Preaching is the best service to the Lord. The Lord will immediately be extremely satisfied with one who engages in this service of preaching Kṛṣṇa consciousness. This is confirmed by the Lord Himself in Bhagavad-gītā (18.69). Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: "There is no servant in this world more dear to Me than he, nor will there ever be one more dear." If one sincerely tries his best to spread Kṛṣṇa consciousness by preaching the glories of the Lord and His supremacy, even if he is imperfectly educated, he becomes the dearmost servant of the Supreme Personality of Godhead. This is bhakti. As one performs this service for humanity, without discrimination between friends and enemies, the Lord becomes satisfied, and the mission of one's life is fulfilled. Śrī Caitanya Mahāprabhu therefore advised everyone to become a guru-devotee and preach Kṛṣṇa consciousness (yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]). That is the easiest way to realize the Supreme Personality of Godhead. By such preaching, the preacher becomes satisfied, and those to whom he preaches are also satisfied. This is the process of bringing peace and tranquillity to the entire world.

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
[Bg. 5.29]

One is expected to understand these three formulas of knowledge concerning the Supreme Lord-that He is the supreme enjoyer, that He is the proprietor of everything, and that He is the best well-wisher and friend of everyone. A preacher should personally understand these truths and preach them to everyone. Then there will be peace and tranquillity all over the world.

The word sauhṛdam ("friendliness") is very significant in this verse. People are generally ignorant of Kṛṣṇa consciousness, and therefore to become their best well-wisher one should teach them about Kṛṣṇa consciousness without discrimination. Since the Supreme Lord, Viṣṇu, is situated in the core of everyone's heart, every body is a temple of Viṣṇu. One should not misuse this understanding as an excuse for such words as daridra-nārāyaṇa. If Nārāyaṇa lives in the house of a daridra, a poor man, this does not mean that Nārāyaṇa becomes poor. He lives everywhere-in the houses of the poor and those of the rich-but in all circumstances He remains Nārāyaṇa; to think that He becomes either poor or rich is a material calculation. He is always ṣaḍ-aiśvarya-pūrṇa, full in six opulences, in all circumstances.

TEXT 25

tuṣṭe ca tatra kim alabhyam ananta ādye

kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ

dharmādayaḥ kim aguṇena ca kāṅkṣitena

sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ

SYNONYMS

tuṣṭe-when satisfied; ca-also; tatra-that; kim-what; alabhyam-unobtainable; anante-the Supreme Personality of Godhead; ādye-the original source of everything, the cause of all causes; kim-what need; taiḥ-with them; guṇa-vyatikarāt-due to the actions of the modes of material nature; iha-in this world; ye-which; sva-siddhāḥ-automatically achieved; dharma-ādayaḥ-the three principles of material advancement, namely religion, economic development and sense gratification; kim-what need; aguṇena-with liberation into the Supreme; ca-and; kāṅkṣitena-desired; sāram-essence; juṣām-relishing; caraṇayoḥ-of the two lotus feet of the Lord; upagāyatām-who glorify the qualities of the Lord; naḥ-of us.

Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa.

In an advanced civilization, people are eager to be religious, to be economically well situated, to satisfy their senses to the fullest extent, and at last to attain liberation. However, these are not to be magnified as desirable. Indeed, for a devotee these are all very easily available. Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjali sevate 'smān dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ. Liberation always stands at the door of a devotee, ready to carry out his orders. Material advancement in religion, economic development, sense gratification and liberation simply wait to serve a devotee at the first opportunity. A devotee is already in a transcendental position; he does not need further qualifications to be liberated. As confirmed in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate: a devotee is transcendental to the actions and reactions of the three modes of material nature because he is situated on the Brahman platform.

Prahlāda Mahārāja said, aguṇena ca kāṅkṣitena: if one is engaged in the transcendental loving service of the lotus feet of the Lord, he does not need anything in terms of dharma, artha, kāma or mokṣa. In Śrīmad-Bhāgavatam, therefore, in the beginning of the transcendental literature, it is said, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Dharma, artha, kāma and mokṣa are kaitava-false and unnecessary. Nirmatsarāṇām, persons who are completely transcendental to the material activities of separateness, who make no distinction between "mine" and "yours," but who simply engage in the devotional service of the Lord, are actually fit to accept bhāgavata-dharma (dharmān bhagavatān iha). Because they are nirmatsara, not jealous of anyone, they want to make others devotees, even their enemies. In this regard, Śrīla Madhvācārya remarks, kāṅkṣate mokṣa-gam api sukhaṁ nākāṅkṣato yathā. Devotees are not desirous of any material happiness, including the happiness derived from liberation. This is called anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. Karmīs desire material happiness, and jñānīs desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching, which is his life and soul.

TEXT 26

dharmārtha-kāma iti yo 'bhihitas tri-varga

īkṣā trayī naya-damau vividhā ca vārtā

manye tad etad akhilaṁ nigamasya satyaṁ

svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ

SYNONYMS

dharma-religion; artha-economic development; kāmaḥ-regulated sense gratification; iti-thus; yaḥ-which; abhihitaḥ-prescribed; tri-vargaḥ-the group of three; īkṣā-self-realization; trayī-the Vedic ritualistic ceremonies; naya-logic; damau-and the science of law and order; vividhā-varieties of; ca-also; vārtā-occupational duties, or one's livelihood; manye-I consider; tat-them; etat-these; akhilam-all; nigamasya-of the Vedas; satyam-truth; sva-ātma-arpaṇam-the full surrendering of one's self; sva-suhṛdaḥ-unto the supreme friend; paramasya-the ultimate; puṁsaḥ-personality.

Religion, economic development and sense gratification-these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental.

These instructions of Prahlāda Mahārāja stress the transcendental position of devotional service. As confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." One who fully engages in the devotional service of the Lord is immediately raised to the transcendental position, which is the brahma-bhūta stage. Any education or activity not on the brahma-bhūta platform, the platform of self-realization, is considered to be material, and Prahlāda Mahārāja says that anything material cannot be the Absolute Truth, for the Absolute Truth is on the spiritual platform. This is also confirmed by Lord Kṛṣṇa in Bhagavad-gītā (2.45), where He says, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them." To act on the material platform, even if one's activities are sanctioned by the Vedas, is not the ultimate goal of life. The ultimate goal of life is to stay on the spiritual platform, fully surrendered to the parama-puruṣa, the supreme person. This is the object of the human mission. In summary, the Vedic ritualistic ceremonies and injunctions are not to be discounted; they are means of being promoted to the spiritual platform. But if one does not come to the spiritual platform, the Vedic ceremonies are simply a waste of time. This is confirmed in Śrīmad-Bhāgavatam (1.2.8):

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

"Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord." If one very strictly performs the various duties of religion but does not ultimately come to the platform of surrendering to the Supreme Lord, his methods of attaining salvation or elevation are simply a waste of time and energy.

TEXT 27

jñānaṁ tad etad amalaṁ duravāpam āha

nārāyaṇo nara-sakhaḥ kila nāradāya

ekāntināṁ bhagavatas tad akiñcanānāṁ

pādāravinda-rajasāpluta-dehināṁ syāt

SYNONYMS

jñānam-knowledge; tat-that; etat-this; amalam-without material contamination; duravāpam-very difficult to understand (without the mercy of a devotee); āha-explained; nārāyaṇaḥ-Lord Nārāyaṇa, the Supreme Personality of Godhead; nara-sakhaḥ-the friend of all living entities (especially human beings); kila-certainly; nāradāya-unto the great sage Nārada; ekāntinām-of those who have surrendered exclusively to the Supreme Personality of Godhead; bhagavataḥ-of the Supreme Personality of Godhead; tat-that (knowledge); akiñcanānām-who do not claim any material possessions; pāda-aravinda-of the lotus feet of the Lord; rajasā-by the dust; āpluta-bathed; dehinām-whose bodies; syāt-is possible.

Nārāyaṇa, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Nārada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Nārada, but everyone who has taken shelter of Nārada's disciplic succession can understand this confidential knowledge.

It is stated here that this confidential knowledge is extremely difficult to understand, yet it is very easy to understand if one takes shelter of a pure devotee. This confidential knowledge is also mentioned at the end of Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Abandon all varieties of religion and just surrender unto Me." This knowledge is an extremely confidential secret, but it can be understood if one approaches the Supreme Personality of Godhead through the bona fide agent, the spiritual master in the disciplic succession from Nārada. Prahlāda Mahārāja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Nārada, they should not be disappointed, for if one takes shelter of Nārada instead of material teachers, this knowledge is possible to understand. Understanding does not depend upon high parentage. The living entity is certainly pure on the spiritual platform, and therefore anyone who attains the spiritual platform by the grace of the spiritual master can also understand this confidential knowledge.

TEXT 28

śrutam etan mayā pūrvaṁ

jñānaṁ vijñāna-saṁyutam

dharmaṁ bhāgavataṁ śuddhaṁ

nāradād deva-darśanāt

SYNONYMS

śrutam-heard; etat-this; mayā-by me; pūrvam-formerly; jñānam-confidential knowledge; vijñāna-saṁyutam-combined with its practical application; dharmam-transcendental religion; bhāgavatam-in relationship with the Supreme Personality of Godhead; śuddham-having nothing to do with material activities; nāradāt-from the great saint Nārada; deva-the Supreme Lord; darśanāt-who always sees.

Prahlāda Mahārāja continued: I received this knowledge from the great saint Nārada Muni, who is always engaged in devotional service. This knowledge, which is called bhāgavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination.

TEXTS 29–30

śrī-daitya-putrā ūcuḥ

prahrāda tvaṁ vayaṁ cāpi

narte 'nyaṁ vidmahe gurum

etābhyāṁ guru-putrābhyāṁ

bālānām api hīśvarau

bālasyāntaḥpura-sthasya

mahat-saṅgo duranvayaḥ

chindhi naḥ saṁśayaṁ saumya

syāc ced visrambha-kāraṇam

SYNONYMS

śrī-daitya-putrāḥ ūcuḥ-the sons of the demons said; prahrāda-O dear friend Prahlāda; tvam-you; vayam-we; ca-and; api-also; na-not; ṛte-except; anyam-any other; vidmahe-know; gurum-Spiritual master; etābhyām-these two; guru-putrābhyām-the sons of Śukrācārya; bālānām-of little children; api-although; hi-indeed; īśvarau-the two controllers; bālasya-of a child; antaḥpura-sthasya-remaining inside the house or palace; mahat-saṅgaḥ-the association of a great person like Nārada; duranvayaḥ-very difficult; chindhi-please dispel; naḥ-our; saṁśayam-doubt; saumya-O gentle one; syāt-there may be; cet-if; visrambha-kāraṇam-cause of faith (in your words).

The sons of the demons replied: Dear Prahlāda, neither you nor we know any teacher or spiritual master other than Ṣaṇḍa and Amarka, the sons of Śukrācārya. After all, we are children and they our controllers. For you especially, who always remain within the palace, it is very difficult to associate with a great personality. Dear friend, most gentle one, would you kindly explain how it was possible for you to hear Nārada? Kindly dispel our doubts in this regard.

Thus end the Bhaktivedanta purports of the Seventh Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Prahlāda Instructs His Demoniac Schoolmates."

Chapter Seven

What Prahlāda Learned in the Womb

In this chapter, to dissipate the doubts of his class friends, the sons of the demons, Prahlāda Mahārāja states how, within the womb of his mother, he had heard from the mouth of Nārada Muni, who had instructed him in bhāgavata-dharma.

When Hiraṇyakaśipu left his kingdom and went to the mountain known as Mandarācala to execute severe austerities, all the demons scattered. Hiraṇyakaśipu's wife, Kayādhu, was pregnant at that time, and the demigods, mistakenly thinking that she carried another demon in her womb, arrested her. Their plan was that as soon as the child took birth they would kill him. While they were taking Kayādhu to the heavenly planets, they met Nārada Muni, who stopped them from taking her away and took her to his āśrama until Hiraṇyakaśipu's return. In Nārada Muni's āśrama, Kayādhu prayed for the protection of the baby in her womb, and Nārada Muni reassured her and gave her instructions on spiritual knowledge. Taking advantage of those instructions, Prahlāda Mahārāja, although a small baby within the womb, listened very carefully. The spirit soul is always apart from the material body. There is no change in the spiritual form of the living entity. Any person above the bodily conception of life is pure and can receive transcendental knowledge. This transcendental knowledge is devotional service, and Prahlāda Mahārāja, while living in the womb of his mother, received instructions in devotional service from Nārada Muni. Any person engaged in the service of the Lord through the instructions of a bona fide spiritual master is immediately liberated, and being free from the clutches of māyā, he is relieved of all ignorance and material desires. The duty of everyone is to take shelter of the Supreme Lord and thus become free from all material desires. Regardless of the material condition in which one is situated, one can achieve this perfection. Devotional service is not dependent on the material activities of austerity, penance, mystic yoga or piety. Even without such assets, one can achieve devotional service through the mercy of a pure devotee.

TEXT 1

śrī-nārada uvāca

evaṁ daitya-sutaiḥ pṛṣṭo

mahā-bhāgavato 'suraḥ

uvāca tān smayamānaḥ

smaran mad-anubhāṣitam

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada Muni said; evam-thus; daitya-sutaiḥ-by the sons of the demons; pṛṣṭaḥ-being questioned; mahā-bhāgavataḥ-the exalted devotee of the Lord; asuraḥ-born in a family of demons; uvāca-spoke; tān-unto them (the sons of the demons); smayamānaḥ-smiling; smaran-remembering; mat-anubhāṣitam-what was spoken by me.

Nārada Muni said: Although Prahlāda Mahārāja was born in a family of asuras, he was the greatest of all devotees. Having thus been questioned by his class friends, the sons of the asuras, he remembered the words spoken to him by me and replied to his friends as follows.

When he was in the womb of his mother, Prahlāda Mahārāja listened to the words of Nārada Muni. One cannot imagine how the baby in embryo could hear Nārada, but this is spiritual life; progress in spiritual life cannot be obstructed by any material condition. This is called ahaituky apratihatā. Reception of spiritual knowledge is never checked by any material condition. Thus Prahlāda Mahārāja, from his very childhood, spoke spiritual knowledge to his class friends, and certainly it was effective, although all of them were children.

TEXT 2

śrī-prahrāda uvāca

pitari prasthite 'smākaṁ

tapase mandarācalam

yuddhodyamaṁ paraṁ cakrur

vibudhā dānavān prati

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; pitari-when the demon father, Hiraṇyakaśipu; prasthite-left for; asmākam-our; tapase-to execute austerities; mandara-acalam-the hill known as Mandarācala; yuddha-udyamam-exertion of warfare; param-very great; cakruḥ-executed; vibudhāḥ-the demigods, headed by King Indra; dānavān-the demons; prati-toward.

Prahlāda Mahārāja said: When our father, Hiraṇyakaśipu, went to Mandarācala Mountain to execute severe austerities, in his absence the demigods, headed by King Indra, made a severe attempt to subdue all the demons in warfare.

TEXT 3

pipīlikair ahir iva

diṣṭyā lokopatāpanaḥ

pāpena pāpo 'bhakṣīti

vadanto vāsavādayaḥ

SYNONYMS

pipīlikaiḥ-by small ants; ahiḥ-a serpent; iva-like; diṣṭyā-thank heaven; loka-upatāpanaḥ-always oppressing everyone; pāpena-by his own sinful activities; pāpaḥ-the sinful Hiraṇyakaśipu; abhakṣi-has now been eaten; iti-thus; vadantaḥ-saying; vāsava-ādayaḥ-the demigods, headed by King Indra.

"Alas, as a serpent is eaten by small ants, so the troublesome Hiraṇyakaśipu, who always inflicted miseries upon all types of people, has now been defeated by the reactions of his own sinful activities." Saying this, the demigods, headed by King Indra, arranged to fight the demons.

TEXTS 4–5

teṣām atibalodyogaṁ

niśamyāsura-yūthapāḥ

vadhyamānāḥ surair bhītā

dudruvuḥ sarvato diśam

kalatra-putra-vittāptān

gṛhān paśu-paricchadān

nāvekṣyamāṇās tvaritāḥ

sarve prāṇa-parīpsavaḥ

SYNONYMS

teṣām-of the demigods, headed by King Indra; atibala-udyogam-the great exertion and strength; niśamya-hearing of; asura-yūthapāḥ-the great leaders of the demons; vadhyamānāḥ-being killed one after another; suraiḥ-by the demigods; bhītāḥ-afraid; dudruvuḥ-ran away; sarvataḥ-in all; diśam-directions; kalatra-wives; putra-vitta-children and wealth; āptān-relatives; gṛhān-homes; paśu-paricchadān-animals and paraphernalia of household life; na-not; avekṣyamāṇāḥ-seeing to; tvaritāḥ-very hasty; sarve-all of them; prāṇa-parīpsavaḥ-very much desiring to live.

When the great leaders of the demons, who were being killed one after another, saw the unprecedented exertion of the demigods in fighting, they began to flee, scattering themselves in all directions. Simply to protect their lives, they hastily fled from their homes, wives, children, animals and household paraphernalia. Paying no heed to all these, the demons simply fled.

TEXT 6

vyalumpan rāja-śibiram

amarā jaya-kāṅkṣiṇaḥ

indras tu rāja-mahiṣīṁ

mātaraṁ mama cāgrahīt

SYNONYMS

vyalumpan-plundered; rāja-śibiram-the palace of my father. Hiraṇyakaśipu; amarāḥ-the demigods; jaya-kāṅkṣiṇaḥ-eager to be victorious; indraḥ-the head of the demigods, King Indra; tu-but; rāja-mahiṣīm-the Queen; mātaram-mother; mama-my; ca-also; agrahīt-captured.

The victorious demigods plundered the palace of Hiraṇyakaśipu, the King of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested my mother, the Queen.

TEXT 7

nīyamānāṁ bhayodvignāṁ

rudatīṁ kurarīm iva

yadṛcchayāgatas tatra

devarṣir dadṛśe pathi

SYNONYMS

nīyamānām-being taken away; bhaya-udvignām-disturbed and full of fear; rudatīm-crying; kurarīm iva-like a kurarī (osprey); yadṛcchayā-by chance; āgataḥ-arrived; tatra-on the spot; deva-ṛṣiḥ-the great saint Nārada; dadṛśe-he saw; pathi-on the road.

As she was being led away, crying in fear like a kurarī captured by a vulture, the great sage Nārada, who at that time had no engagement, appeared on the scene and saw her in that condition.

TEXT 8

prāha naināṁ sura-pate

netum arhasy anāgasam

muñca muñca mahā-bhāga

satīṁ para-parigraham

SYNONYMS

prāha-he said; na-not; enām-this; sura-pate-O King of the demigods; netum-to drag away; arhasi-you deserve; anāgasam-not at all sinful; muñca muñca-release, release; mahā-bhāga-O greatly fortunate one; satīm-chaste; para-parigraham-the wife of another person.

Nārada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. O greatly fortunate one, this chaste woman is the wife of another. You must immediately release her.

TEXT 9

śrī-indra uvāca

āste 'syā jaṭhare vīryam

aviṣahyaṁ sura-dviṣaḥ

āsyatāṁ yāvat prasavaṁ

mokṣye 'rtha-padavīṁ gataḥ

SYNONYMS

śrī-indraḥ uvāca-King Indra said; āste-there is; asyāḥ-of her; jaṭhare-within the abdomen; vīryam-the seed; aviṣahyam-intolerable; sura-dviṣaḥ-of the enemy of the demigods; āsyatām-let her remain (in our prison); yāvat-until; prasavam-the delivery of the child; mokṣye-I shall release; artha-padavīm-the path of my object; gataḥ-obtained.

King Indra said: In the womb of this woman, the wife of the demon Hiraṇyakaśipu, is the seed of that great demon. Therefore, let her remain in our custody until her child is delivered, and then we shall release her.

Indra, the King of heaven, decided to arrest Prahlāda Mahārāja's mother because he thought that another demon, another Hiraṇyakaśipu, was within her womb. The best course, he thought, was to kill the child when the child was born, and then the woman could be released.

TEXT 10

śrī-nārada uvāca

ayaṁ niṣkilbiṣaḥ sākṣān

mahā-bhāgavato mahān

tvayā na prāpsyate saṁsthām

anantānucaro balī

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada Muni said; ayam-this (child within the womb); niṣkilbiṣaḥ-completely sinless; sākṣāt-directly; mahā-bhāgavataḥ-a saintly devotee; mahān-very great; tvayā-by you; na-not; prāpsyate-will obtain; saṁsthām-his death; ananta-of the Supreme Personality of Godhead; anucaraḥ-a servant; balī-extremely powerful.

Nārada Muni replied: The child within this woman's womb is faultless and sinless. Indeed, he is a great devotee, a powerful servant of the Supreme Personality of Godhead. Therefore you will not be able to kill him.

There have been many instances in which demons or nondevotees have attempted to kill a devotee, but they have never been able to destroy a great devotee of the Supreme Personality of Godhead. The Lord promises in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati. This is a declaration by the Supreme Personality of Godhead that His devotee cannot be killed by demons. Prahlāda Mahārāja is the vivid example of the truth of this promise. Nārada Muni told the King of heaven, "it would be impossible for you to kill the child, even though you are demigods, and certainly it would be impossible for others."

TEXT 11

ity uktas tāṁ vihāyendro

devarṣer mānayan vacaḥ

ananta-priya-bhaktyaināṁ

parikramya divaṁ yayau

SYNONYMS

iti-thus; uktaḥ-addressed; tām-her; vihāya-releasing; indraḥ-the King of heaven; deva-ṛṣeḥ-of the saint Nārada Muni; mānayan-honoring; vacaḥ-the words; ananta-priya-for one who is very dear to the Supreme Personality of Godhead; bhaktyā-by devotion; enām-this (woman); parikramya-circumambulating; divam-to the heavenly planets; yayau-returned.

When the great saint Nārada Muni had thus spoken, King Indra, being respectful to Nārada's words, immediately released my mother. Because of my being a devotee of the Lord, all the demigods circumambulated her. Then they returned to their celestial kingdom.

Although King Indra and the other demigods are exalted personalities, they were so obedient to Nārada Muni that King Indra immediately accepted Nārada Muni's words concerning Prahlāda Mahārāja. This is called understanding by the paramparā system. Indra and the demigods did not know that a great devotee was in the womb of Kayādhu, the wife of Hiraṇyakaśipu, but they accepted the authoritative statements of Nārada Muni and immediately offered their respects to the devotee by circumambulating the woman in whose womb he was living. To understand God and the devotee by the paramparā system is the process of knowledge. There is no need to speculate about God and His devotee. One should accept the statements of a bona fide devotee and thus try to understand.

TEXT 12

tato me mātaram ṛṣiḥ

samānīya nijāśrame

āśvāsyehoṣyatāṁ vatse

yāvat te bhartur āgamaḥ

SYNONYMS

tataḥ-thereafter; me-my; mātaram-mother; ṛṣiḥ-the great saint Nārada Ṛṣi; samānīya-bringing; nija-āśrame-to his own āśrama; āśvāsya-giving her assurance; iha-here; uṣyatām-stay; vatse-my dear child; yāvat-until; te-your; bhartuḥ-of the husband; āgamaḥ-the coming.

Prahlāda Mahārāja continued: The great saint Nārada Muni brought my mother to his āśrama and assured her of all protection, saying, "My dear child, please remain at my āśrama until the arrival of your husband."

TEXT 13

tathety avātsīd devarṣer

antike sākuto-bhayā

yāvad daitya-patir ghorāt

tapaso na nyavartata

SYNONYMS

tathā-so be it; iti-thus; avātsīt-lived; deva-ṛṣeḥ-Devarṣi Nārada; antike-near; sā-she (my mother); akuto-bhayā-without fear from any direction; yāvat-as long as; daitya-patiḥ-my father, Hiraṇyakaśipu, the lord of the demons; ghorāt-from very severe; tapasaḥ-austerities; na-not; nyavartata-ceased.

After accepting the instructions of Devarṣi Nārada, my mother stayed in his care, without fear from any direction, as long as my father, the King of the Daityas, had not become free from his severe austerities.

TEXT 14

ṛṣiṁ paryacarat tatra

bhaktyā paramayā satī

antarvatnī sva-garbhasya

kṣemāyecchā-prasūtaye

SYNONYMS

ṛṣim-unto Nārada Muni; paryacarat-rendered service; tatra-there (in the āśrama of Nārada Muni); bhaktyā-with devotion and faith; paramayā-great; satī-the faithful woman; antarvatnī-pregnant; sva-garbhasya-of her embryo; kṣemāya-for the welfare; icchā-according to desire; prasūtaye-for deliverance of the child.

My mother, being pregnant, desired the safety of her embryo and desired to give birth after her husband's arrival. Thus she stayed at Nārada Muni's āśrama, where she rendered service unto Nārada Muni with great devotion.

It is stated in Śrīmad-Bhāgavatam (9.19.17)

mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati

One should not remain in a secluded place with a woman, even one's mother, sister, or daughter. Nonetheless, although one is strictly prohibited from staying with a woman in a secluded place, Nārada Muni gave shelter to Prahlāda Mahārāja's young mother, who rendered service to him with great devotion and faith. Does this mean that Nārada Muni transgressed the Vedic injunctions? Certainly he did not. Such injunctions are intended for mundane creatures, but Nārada Muni is transcendental to mundane categories. Nārada Muni is a great saint and is transcendentally situated. Therefore, although he was a young man, he could give shelter to a young woman and accept her service. Haridāsa Ṭhākura also spoke with a young woman, a prostitute, in the dead of night, but the woman could not deviate his mind. Instead, she became a Vaiṣṇavī, a pure devotee, by the benediction of Haridāsa Ṭhākura. Ordinary persons, however, should not imitate such highly elevated devotees. Ordinary persons must strictly observe the rules and regulations by staying aloof from the association of women. No one should imitate Nārada Muni or Haridāsa Ṭhākura. It is said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even if a man is very advanced in learning, he cannot understand the behavior of a Vaiṣṇava. Anyone can take shelter of a pure Vaiṣṇava, without fear. Therefore in the previous verse it has been distinctly said, devarṣer antike sākuto-bhayā: Kayādhu, the mother of Prahlāda Mahārāja, stayed under the protection of Nārada Muni without fear from any direction. Similarly, Nārada Muni, in his transcendental position, stayed with the young woman without fear of deviation. Nārada Muni, Haridāsa Ṭhākura and similar ācāryas especially empowered to broadcast the glories of the Lord cannot be brought down to the material platform. Therefore one is strictly forbidden to think that the ācārya is an ordinary human being (guruṣu nara-matiḥ).

TEXT 15

ṛṣiḥ kāruṇikas tasyāḥ

prādād ubhayam īśvaraḥ

dharmasya tattvaṁ jñānaṁ ca

mām apy uddiśya nirmalam

SYNONYMS

ṛṣiḥ-the great sage Nārada Muni; kāruṇikaḥ-naturally very affectionate or merciful to the fallen souls; tasyāḥ-to her; prādāt-gave instructions; ubhayam-both; īśvaraḥ-a powerful controller who can do whatever he likes (Nārada Muni); dharmasya-of religion; tattvam-the truth; jñānam-knowledge; ca-and; mām-me; api-especially; uddiśya-indicating; nirmalam-without material contamination.

Nārada Muni delivered his instructions both to me, who was within the womb, and to my mother, who was engaged in rendering him service. Because he is naturally extremely kind to the fallen souls, being in a transcendental position, he gave instructions on religion and transcendental knowledge. These instructions were free from all material contamination.

Here it is said, dharmasya tattvaṁ jñānaṁ ca. .. nirmalam. The word nirmalam refers to spotless dharma, spotless religion-or, in other words, bhāgavata-dharma. Ordinary ritualistic activities constitute contaminated religion, by which one benefits by developing material wealth and prosperity, but uncontaminated, pure religion consists of understanding one's relationship with God and acting accordingly, thus fulfilling the highest mission of life and returning home, back to Godhead. Prahlāda Mahārāja advised that one elevate oneself to the standard of bhāgavata-dharma from the very beginning of life (kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]). The Lord Himself also speaks of pure, uncontaminated religion when He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) One must understand one's relationship with God and then act accordingly. This is bhāgavata-dharma. Bhāgavata-dharma means bhakti-yoga.

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) To be situated on the platform of pure religion, one should perform bhakti-yoga in relationship with Kṛṣṇa, Vāsudeva.

TEXT 16

tat tu kālasya dīrghatvāt

strītvān mātus tirodadhe

ṛṣiṇānugṛhītaṁ māṁ

nādhunāpy ajahāt smṛtiḥ

SYNONYMS

tat-that (instruction on religion and knowledge); tu-indeed; kālasya-of time; dīrghatvāt-because of the longness; strītvāt-because of being a woman; mātuḥ-of my mother; tirodadhe-disappeared; ṛṣiṇā-by the sage; anugṛhītam-being blessed; mām-me; na-not; adhunā-today; api-even; ajahāt-left; smṛtiḥ-the memory (of Nārada Muni's instructions).

Because of the long duration of time that has passed and because of her being a woman and therefore less intelligent, my mother has forgotten all those instructions; but the great sage Nārada blessed me, and therefore I could not forget them.

In Bhagavad-gītā (9.32) the Lord says:

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me-though they be lowborn, women, vaiśyas [merchants] or śūdras [workers]-can approach the supreme destination." The word pāpa-yoni refers to those who are less than śūdras, but even though a woman may not be pāpa-yoni, because of being less intelligent she sometimes forgets devotional instructions. For those who are strong enough, however, there is no question of forgetting. Women are generally attached to material enjoyment, and because of this tendency they sometimes forget devotional instructions. But if even a woman practices devotional service strictly, according to the rules and regulations, the statement by the Lord Himself that she can return to Godhead (te 'pi yānti parāṁ gatim) is not at all astonishing. One must take shelter of the Lord and rigidly follow the rules and regulations. Then, regardless of what one is, one will return home, back to Godhead. Prahlāda Mahārāja's mother was more concerned with protecting the child in the womb and was very anxious to see her husband return. Therefore she could not consider very seriously the sublime instructions of Nārada Muni.

TEXT 17

bhavatām api bhūyān me

yadi śraddadhate vacaḥ

vaiśāradī dhīḥ śraddhātaḥ

strī-bālānāṁ ca me yathā

SYNONYMS

bhavatām-of yourselves; api-also; bhūyāt-it may be; me-of me; yadi-if; śraddadhate-you believe in; vacaḥ-the words; vaiśāradī-of the most expert, or in relation with the Supreme Lord; dhīḥ-intelligence; śraddhātaḥ-because of firm faith; strī-of women; bālānām-of small boys; ca-also; me-of me; yathā-just as.

Prahlāda Mahārāja continued: My dear friends, if you can place your faith in my words, simply by that faith you can also understand transcendental knowledge, just like me, although you are small children. Similarly, a woman can also understand transcendental knowledge and know what is spirit and what is matter.

These words of Prahlāda Mahārāja are very important in regard to knowledge descending by the disciplic succession. Even when Prahlāda Mahārāja was a baby within the womb of his mother, he became fully convinced of the existence of the supreme power because of hearing the powerful instructions of Nārada and understood how to attain perfection in life by bhakti-yoga. These are the most important understandings in spiritual knowledge.

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.

In this verse the word bhūyāt may be understood to mean "let there be." Prahlāda Mahārāja offers his blessings to his class friends, saying, "Also become faithful like me. Become bona fide Vaiṣṇavas." A devotee of the Lord desires for everyone to take to Kṛṣṇa consciousness. Unfortunately, however, people sometimes do not have staunch faith in the words of the spiritual master who comes by the disciplic succession, and therefore they are unable to understand transcendental knowledge. The spiritual master must be in the line of authorized disciplic succession, like Prahlāda Mahārāja, who received the knowledge from Nārada. If the class friends of Prahlāda Mahārāja, the sons of demons, were to accept the truth through Prahlāda, they would certainly also become fully aware of transcendental knowledge.

The words vaiśāradī dhīḥ refer to intelligence concerning the Supreme Personality of Godhead, who is extremely expert. The Lord has created wonderful universes by His expert knowledge. Unless one is extremely expert, he cannot understand the expert management of the supreme expert. One can understand, however, if one is fortunate enough to meet a bona fide spiritual master coming in the disciplic succession from Lord Brahmā, Lord Śiva, Mother Lakṣmī or the Kumāras. These four sampradāyas, or disciplic successions of knowledge and transcendence, are called the Brahma-sampradāya, Rudra-sampradāya, Śrī-sampradāya, and Kumāra-sampradāya. Sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. The knowledge of the Supreme received from such a sampradāya, or disciplic succession, can give one enlightenment. If one does not take to the path of disciplic succession, it is not possible for one to understand the Supreme Personality of Godhead. If one understands the Supreme Lord through devotional service with faith in the disciplic succession and then advances further, he awakens his natural love for God, and then his success in life is assured.

TEXT 18

janmādyāḥ ṣaḍ ime bhāvā

dṛṣṭā dehasya nātmanaḥ

phalānām iva vṛkṣasya

kāleneśvara-mūrtinā

SYNONYMS

janma-ādyāḥ-beginning with birth; ṣaṭ-the six (birth, existence, growth, transformation, dwindling and at last death); ime-all these; bhāvāḥ-different conditions of the body; dṛṣṭāḥ-seen; dehasya-of the body; na-not; ātmanaḥ-of the soul; phalānām-of the fruits; iva-like; vṛkṣasya-of a tree; kālena-in due course of time; īśvara-mūrtinā-whose form is the ability to transform or control the bodily activities.

Just as the fruits and flowers of a tree in due course of time undergo six changes-birth, existence, growth, transformation, dwindling and then death-the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the spirit soul.

This is a very important verse in understanding the difference between the spiritual soul and the material body. The soul is eternal, as stated in Bhagavad-gītā (2.20):

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre

"For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain." The spirit soul is eternal, being freed from waste and change, which take place because of the material body. The example of a tree and its fruits and flowers is very simple and clear. A tree stands for many, many years, but with the seasonal changes its fruits and flowers undergo six transformations. The foolish theory of modern chemists that life can be produced by chemical interactions cannot be accepted as truth. The birth of a human being's material body takes place due to a mixture of the ovum and semen, but the history of birth is that although the ovum and semen mix together after sex, there is not always pregnancy. Unless the soul enters the mixture, there is no possibility of pregnancy, but when the soul takes shelter of the mixture the body takes birth, exists, grows, transforms and dwindles, and ultimately it is vanquished. The fruits and flowers of a tree seasonally come and go, but the tree continues to stand. Similarly, the transmigrating soul accepts various bodies, which undergo six transformations, but the soul remains permanently the same (ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre [Bg. 2.20]). The soul is eternal and ever existing, but the bodies accepted by the soul are changing.

There are two kinds of soul-the Supreme Soul (the Personality of Godhead) and the individual soul (the living entity). As various bodily changes take place in the individual soul, different millenniums of creation take place in the Supreme Soul. In this regard, Madhvācārya says:

ṣaḍ vikārāḥ śarīrasya
na viṣṇos tad-gatasya
ca tad-adhīnaṁ śarīraṁ ca
jñātvā tan mamatāṁ tyajet

Since the body is the external feature of the soul, the soul is not dependent on the body; rather, the body is dependent on the soul. One who understands this truth should not be very much anxious about the maintenance of his body. There is no possibility of maintaining the body permanently or eternally. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ. This is the statement of Bhagavad-gītā (2.18). The material body is antavat (perishable), but the soul within the body is eternal (nityasyoktāḥ śarīriṇaḥ). Lord Viṣṇu and the individual souls, who are part and parcel of Him, are both eternal. Nityo nityānāṁ cetanaś cetanānām. Lord Viṣṇu is the chief living being, whereas the individual living entities are parts of Lord Viṣṇu. All the various grades of bodies-from the gigantic universal body to the small body of an ant-are perishable, but the Supersoul and the soul, being equal in quality, both exist eternally. This is further explained in the next verses.

TEXTS 19–20

ātmā nityo 'vyayaḥ śuddha

ekaḥ kṣetra-jña āśrayaḥ

avikriyaḥ sva-dṛg hetur

vyāpako 'saṅgy anāvṛtaḥ

etair dvādaśabhir vidvān

ātmano lakṣaṇaiḥ paraiḥ

ahaṁ mamety asad-bhāvaṁ

dehādau mohajaṁ tyajet

SYNONYMS

ātmā-the spirit soul, the part of the Supreme Personality of Godhead; nityaḥ-without birth or death; avyayaḥ-with no possibility of dwindling; śuddhaḥ-without the material contamination of attachment and detachment; ekaḥ-individual; kṣetra-jñaḥ-who knows and is therefore different from the material body; āśrayaḥ-the original foundation; avikriyaḥ-not undergoing changes like the body; sva-dṛk-self-illuminated; hetuḥ-the cause of all causes; vyāpakaḥ-spreading throughout the body in the form of consciousness; asaṅgī-not depending on the body (free to transmigrate from one body to another); anāvṛtaḥ-not covered by material contamination; etaiḥ-by all these; dvādaśabhiḥ-twelve; vidvān-a person who is not foolish but fully aware of things as they are; ātmanaḥ-of the spirit soul; lakṣaṇaiḥ-symptoms; paraiḥ-transcendental; aham-I ("I am this body"); mama-mine ("everything in relationship with this body is mine"); iti-thus; asat-bhāvam-a false conception of life; deha-ādau-identifying oneself with the material body and then with one's wife, children, family, community, nation and so on; moha-jam-produced from illusory knowledge; tyajet-must give up.

"Ātmā" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine."

In Bhagavad-gītā (15.7) Lord Kṛṣṇa clearly says, mamaivāṁśo jīva-loke jīva-bhūtaḥ: "All the living entities are part of Me." Therefore the living entities are qualitatively the same as the Supreme Personality of Godhead, who is the leader, the Supreme among all the living entities. In the Vedas it is said, nityo nityānāṁ cetanaś cetanānām: the Lord is the chief individual living entity, the leader of the subordinate living entities. Because the living entities are parts or samples of God, their qualities are not different from those of the Supreme Lord. The living entities have the same qualities as the Lord, just as a drop of sea water is composed of the same chemicals as the great sea itself. Thus there is oneness in quality but a difference in quantity. One can understand the Supreme Personality of Godhead by understanding the sample, the living entity, because all the qualities of God exist in a minute quantity in the living entities. There is oneness, but God is great whereas the living entities are extremely small. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20). The living entities are smaller than the atom, but God is greater than the greatest. Our conception of greatness may be represented by the sky because we think of the sky as being unlimitedly big, but God is bigger than the sky. Similarly, we have knowledge that the living entities are smaller than atoms, being one ten-thousandth the size of the tip of a hair, yet the quality of being the supreme cause of all causes exists in the living entity as well as in the Supreme Personality of Godhead. Indeed, it is due to the presence of the living entity that the body exists and bodily changes take place. Similarly, it is because the Supreme Lord is within this universe that the changes dictated by the material laws occur.

The word ekaḥ, meaning "individual," is significant. As explained in Bhagavad-gītā (9.4), mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. Everything, material and spiritual, including earth, water, air, fire, sky and the living entities, exists on the platform of spirit soul. Although everything is an emanation from the Supreme Personality of Godhead, one should not think that the Supreme Lord is dependent upon anything else.

Both God and the living entity are fully conscious. As living entities, we are conscious of our bodily existence. Similarly, the Lord is conscious of the gigantic cosmic manifestation. This is confirmed in the Vedas. Yasmin dyauḥ pṛthivī cāntarīkṣam. Vijñātāram adhikena vijānīyāt. Ekam evādvitīyam. Ātma-jyotiḥ samrāḍ ihovāca. Sa imān lokān asṛjata. Satyaṁ jñānam anantam. Asaṅgo hy ayaṁ puruṣaḥ. pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. All these Vedic injunctions prove that both the Supreme Personality of Godhead and the minute soul are individual. One is great, and the other is small, but both of them are the cause of all causes-the corporally limited and the universally unlimited.

We should always remember that although we are equal to the Supreme Personality of Godhead in quality, we are never equal to Him in quantity. Persons with a small fund of intelligence, finding themselves equal in quality with God, foolishly think that they are equal in quantity also. Their intelligence is called aviśuddha-buddhayaḥ-unpolished or contaminated intelligence. When such persons, after endeavoring hard for many, many lives to understand the supreme cause, are finally in actual knowledge of Kṛṣṇa, Vāsudeva, they surrender unto Him (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). Thus they become great mahātmās, perfect souls. If one is fortunate enough to understand his relationship with God, knowing that God is great (vibhu) whereas the living entity is small (aṇu), he is perfect in knowledge. The individual exists in darkness when he thinks that he is the material body and that everything in relationship with the material body belongs to him. This is called ahaṁ mama (janasya moho 'yam ahaṁ mameti [SB 5.5.8]). This is illusion. One must give up his illusory conception and thus become fully aware of everything.

TEXT 21

svarṇaṁ yathā grāvasu hema-kāraḥ

kṣetreṣu yogais tad-abhijña āpnuyāt

kṣetreṣu deheṣu tathātma-yogair

adhyātma-vid brahma-gatiṁ labheta

SYNONYMS

svarṇam-gold; yathā-just as; grāvasu-in the stones of gold ore; hema-kāraḥ-the expert who knows about gold; kṣetreṣu-in the gold mines; yogaiḥ-by various processes; tat-abhijñaḥ-an expert who can understand where gold is; āpnuyāt-very easily obtains; kṣetreṣu-within the material fields; deheṣu-the human bodies and all the rest of the 8,400,000 different bodily forms; tathā-similarly; ātma-yogaiḥ-by spiritual processes; adhyātma-vit-one who is expert in understanding the distinction between spirit and matter; brahma-gatim-perfection in spiritual life; labheta-may obtain.

An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body.

Here is a very good example concerning spiritual understanding. Foolish rascals, including so-called jñānīs, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge. The Vedas enjoin, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] to understand spiritual knowledge, one must approach a bona fide spiritual master. Unless one has been trained in geology, one cannot detect gold in stone. Similarly, unless one has been trained by a spiritual master, he cannot understand what is spirit and what is matter. Here it is said, yogais tad-abhijñaḥ. This indicates that one who has connected himself with spiritual knowledge can understand that there is a spiritual soul within the body. However, one who is in an animalistic conception of life and has no spiritual culture cannot understand. As an expert mineralogist or geologist can understand where there is gold and can then invest his money to dig there and chemically separate the gold from the ore, an expert spiritualist can understand where the soul is within matter. One who has not been trained cannot distinguish between gold and stone. Similarly, fools and rascals who have not learned from an expert spiritual master what is soul and what is matter cannot understand the existence of the soul within the body. To understand such knowledge, one must be trained in the mystic yoga system, or, finally, in the bhakti-yoga system. As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti. Unless one takes shelter of the bhakti-yoga process, one cannot understand the existence of the soul within the body. Therefore Bhagavad-gītā begins by teaching:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Thus the first instruction is that one should understand that the soul is within the body and is transmigrating from one body to another. This is the beginning of spiritual knowledge. Any person who is not expert in understanding this science or is unwilling to understand it remains in the bodily conception of life, or the animalistic conception of life, as confirmed in Śrīmad-Bhāgavatam (yasyātma-buddhiḥ kuṇape tri-dhātuke. .. sa eva go-kharaḥ [SB 10.84.13]). Every member of human society should clearly understand the instructions of Bhagavad-gītā, for only in this way can one be spiritually elevated and automatically give up the false, illusory knowledge by which one thinks, "I am this body, and everything belonging to this body is mine [ahaṁ mameti SB 5.5.8]." This doggish conception should be rejected immediately. One should be prepared to understand the spirit soul and the supreme spirit, God, who are eternally related. Thus one may return home, back to Godhead, having solved all the problems of life.

TEXT 22

aṣṭau prakṛtayaḥ proktās

traya eva hi tad-guṇāḥ

vikārāḥ ṣoḍaśācāryaiḥ

pumān ekaḥ samanvayāt

SYNONYMS

aṣṭau-eight; prakṛtayaḥ-material energies; proktāḥ-it is said; trayaḥ-three; eva-certainly; hi-indeed; tat-guṇāḥ-the modes of material energy; vikārāḥ-transformations; ṣoḍaśa-sixteen; ācāryaiḥ-by the authorities; pumān-the living entity; ekaḥ-one; samanvayāt-from conjunction.

The Lord's eight separated material energies, the three modes of material nature and the sixteen transformations [the eleven senses and the five gross material elements like earth and water]-within all these, the one spiritual soul exists as the observer. Therefore all the great ācāryas have concluded that the individual soul is conditioned by these material elements.

As explained in the previous verse, kṣetreṣu deheṣu tathātma-yogair adhyātma-vid brahma-gatiṁ labheta: "A spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life." The intelligent person who is expert in finding the self within the body must understand the eight external energies, which are listed in Bhagavad-gītā (7.4):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies." Bhūmi, earth, includes all the objects of sense perception-rūpa (form), rasa (taste), gandha (smell), śabda (sound) and sparśa (touch). Within the earth are the fragrance of roses, the taste of sweet fruit, and whatever else we want. As stated in Śrīmad-Bhāgavatam (1.10.4), sarva-kāma-dughā mahī: the earth (mahī) contains all our requirements. Thus the objects of sense perception are all present in bhūmi, or the earth. The gross material elements and subtle material elements (mind, intelligence and ahaṅkāra, false ego) constitute the total material energy.

Within the total material energy are the three material modes or qualities. These qualities-sattva-guṇa, rajo-guṇa and tamo-guṇa-belong not to the soul but to the material energy. It is because of the interaction of these three material modes of nature that the five knowledge-gathering senses, the five working senses and their controller, the mind, are manifested. Then, according to these modes, the living entity gets the opportunity to perform different types of karma with different types of knowledge, thinking, feeling and willing. Thus the bodily machine begins to work.

This has all been properly analyzed in sāṅkhya-yoga by the great ācāryas, especially by the Supreme Personality of Godhead, Kṛṣṇa, in His incarnation as Devahūti-putra Kapila. This is indicated here by the word ācāryaiḥ. We need not follow anyone who is not an authorized ācārya. Ācāryavān puruṣo veda: one can understand the truth fully when he has taken shelter of an expert ācārya.

The living entity is individual, but the body is a composition of many material elements. This is proved by the fact that as soon as the living entity quits this combination of material elements, it becomes a mere conglomeration of matter. The matter is qualitatively one, and the spiritual soul is qualitatively one with the Supreme. The Supreme is one, and the individual soul is one, but the individual soul is understood to be the master of the individual combination of material energy, whereas the Supreme Lord is the controller of the total material energy. The living entity is the master of his particular body, and according to his activities he is subjected to different types of pains and pleasures. However, although the Supreme Person, the Paramātmā, is also one, He is present as an individual in all the different bodies.

The material energy is in fact divided into twenty-four elements. The individual soul, the owner of the individual body, is a twenty-fifth subject, and above everything is Lord Viṣṇu as Paramātmā, the supreme controller, who is the twenty-sixth subject. When one understands all of these twenty-six subjects, he becomes adhyātma-vit, an expert in understanding the distinction between matter and spirit. As stated in Bhagavad-gītā (13.3), kṣetra-kṣetrajñayor jñānam: understanding of the kṣetra (the constitution of the body) and of the individual soul and the Supersoul constitutes real jñāna, or knowledge. Unless one ultimately understands that the Supreme Lord is eternally related with the individual soul, one's knowledge is imperfect. This is confirmed in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Everything, material and spiritual, consists of various energies of Vāsudeva, to whom the individual soul, the spiritual part of the Supreme Lord, is subordinate. Upon understanding this perfect knowledge, one surrenders to the Supreme Personality of Godhead (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]).

TEXT 23

dehas tu sarva-saṅghāto

jagat tasthur iti dvidhā

atraiva mṛgyaḥ puruṣo

neti netīty atat tyajan

SYNONYMS

dehaḥ-the body; tu-but; sarva-saṅghātaḥ-the combination of all the twenty-four elements; jagat-seen to be moving; tasthuḥ-and standing in one place; iti-thus; dvidhā-two kinds; atra eva-in this matter; mṛgyaḥ-to be searched for; puruṣaḥ-the living entity, the soul; na-not; iti-thus; na-not; iti-thus; iti-in this way; atat-what is not spirit; tyajan-giving up.

There are two kinds of bodies for every individual soul-a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the soul by analysis, saying, "This is not it. This is not it." Thus one must separate spirit from matter.

As previously stated, svarṇaṁ yathā grāvasu hema-kāraḥ kṣetreṣu yogais tad-abhijña āpnuyāt. An expert in the study of soil can find out where gold is and then dig there. He can then analyze the stone and test the gold with nitric acid. Similarly, one must analyze the whole body to find within the body the spirit soul. In studying one's own body, one must ask himself whether his head is his soul, his fingers are his soul, his hand is his soul, and so on. In this way, one must gradually reject all the material elements and the combinations of material elements in the body. Then, if one is expert and follows the ācārya, he can understand that he is the spiritual soul living within the body. The greatest ācārya, Kṛṣṇa, begins His teachings in Bhagavad-gītā by saying:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) The spirit soul possesses the body and is within the body. This is the real analysis. The soul never mixes with the bodily elements. Although the soul is within the body, it is separate and always pure. One must analyze and understand his self. This is self-realization. Neti neti is the analytical process of rejecting matter. By expertly conducting such an analysis, one can understand where the soul is. One who is not expert, however, cannot distinguish gold from earth, nor the soul from the body.

TEXT 24

anvaya-vyatirekeṇa

vivekenośatātmanā

svarga-sthāna-samāmnāyair

vimṛśadbhir asatvaraiḥ

SYNONYMS

anvaya-directly; vyatirekeṇa-and indirectly; vivekena-by mature discrimination; uśatā-purified; ātmanā-with the mind; svarga-creation; sthāna-maintenance; samāmnāyaiḥ-and with destruction; vimṛśadbhiḥ-by those making a serious analysis; asat-varaiḥ-very sober.

Sober and expert persons should search for the spirit soul with minds purified through analytical study in terms of the soul's connection with and distinction from all things that undergo creation, maintenance and destruction.

A sober person can study himself and distinguish the soul from the body by analytical study. For example, when one considers his body-his head, his hands and so on-one can certainly understand the difference between the spirit soul and the body. No one says, "I head." Everyone says, "My head." Thus there are two entities-the head and "I." They are not identical, although they appear to be one conglomeration.

One may argue, "When we analyze the body we find a head, hands, legs, a belly, blood, bones, urine, stool and so on, but after everything is considered, where is the existence of the soul?" A sober man, however, avails himself of this Vedic instruction:

yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti.

(Taittirīya Upaniṣad 3.1.1)

Thus he can understand that the head, hands, legs and indeed the entire body have grown on the basis of the soul. If the soul is within, the body, head, hands and legs grow, but otherwise they do not. A dead child does not grow up, for the soul is not present. If by a careful analysis of the body one still cannot find the existence of the soul, this is due to his ignorance. How can a gross man fully engaged in materialistic activities understand the soul, which is a small particle of spirit one ten-thousandth the size of the tip of a hair? Such a person foolishly thinks that the material body has grown from a combination of chemicals, although he cannot find them. The Vedas inform us, however, that chemical combinations do not constitute the living force; the living force is the ātmā and Paramātmā, and the body grows on the basis of that living force. The fruit of a tree grows and undergoes six kinds of change because of the presence of the tree. If there were no tree, there could be no question of the growth and maturity of fruit. Therefore, beyond the existence of the body are the Paramātmā and ātmā within the body. This is the first understanding of spiritual knowledge explained in Bhagavad-gītā. Dehino 'smin yathā dehe [Bg. 2.13]. The body exists because of the presence of the Supreme Lord and the jīva, which is part of the Lord. This is further explained by the Lord Himself in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The Supreme Soul exists everywhere. The Vedas enjoin, samaṁ khalv idaṁ brahma: everything is Brahman or an expansion of Brahman's energies. Sūtre maṇi-gaṇā iva: everything rests on the Lord, just like pearls strung together on a thread. The thread is the principal Brahman. He is the supreme cause, the Supreme Lord upon whom everything rests (mattaḥ parataraṁ nānyat [Bg. 7.7]). Thus we must study the ātmā and Paramātmā-the individual soul and the Supersoul-upon whom the entire material cosmic manifestation rests. This is explained by the Vedic statement yato vā imāni bhūtāni jāya nte. yena jātāni jīvanti.

TEXT 25

buddher jāgaraṇaṁ svapnaḥ

suṣuptir iti vṛttayaḥ

tā yenaivānubhūyante

so 'dhyakṣaḥ puruṣaḥ paraḥ

SYNONYMS

buddheḥ-of the intelligence; jāgaraṇam-the waking or active state of the gross senses; svapnaḥ-dreaming (the activity of the senses without the gross body); suṣuptiḥ-deep sleep or cessation of all activities (although the living entity is the seer); iti-thus; vṛttayaḥ-the various transactions; tāḥ-they; yena-by whom; eva-indeed; anubhūyante-are perceived; saḥ-that; adhyakṣaḥ-overseer (who is different from the activities); puruṣaḥ-the enjoyer; paraḥ-transcendental.

Intelligence can be perceived in three states of activity-wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead.

Without intelligence one cannot understand the direct activities of the senses, nor can he understand dreaming or the cessation of all gross and subtle activities. The seer and controller is the Supreme Personality of Godhead, the Supreme Soul, by whose direction the individual soul can understand when he is awake, when he is sleeping, and when he is completely in trance. In Bhagavad-gītā (15.15) the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The living entities are completely absorbed in the three states of wakefulness, dreaming and deep sleep through their intelligence. This intelligence is supplied by the Supreme Personality of Godhead, who accompanies the individual soul as a friend. Śrīla Madhvācārya says that the living entity is sometimes described as sattva-buddhi when his intelligence acts directly to perceive pains and pleasures above activities. There is a dreaming state in which understanding comes from the Supreme Personality of Godhead (mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). The Supreme Personality of Godhead, the Supersoul, is the supreme controller, and under His direction the living entities are subcontrollers. One must understand the Supreme Personality of Godhead with one's intelligence.

TEXT 26

ebhis tri-varṇaiḥ paryastair

buddhi-bhedaiḥ kriyodbhavaiḥ

svarūpam ātmano budhyed

gandhair vāyum ivānvayāt

SYNONYMS

ebhiḥ-by these; tri-varṇaiḥ-composed of the three modes of nature; paryastaiḥ-completely rejected (due to not touching the living force); buddhi-of intelligence; bhedaiḥ-the differentiations; kriyā-udbhavaiḥ-produced from different activities; svarūpam-the constitutional position; ātmanaḥ-of the self; budhyet-one should understand; gandhaiḥ-by the aromas; vāyum-the air; iva-exactly like; anvayāt-from close connection.

As one can understand the presence of the air by the aromas it carries, so, under the guidance of the Supreme Personality of Godhead, one can understand the living soul by these three divisions of intelligence. These three divisions, however, are not the soul; they are constituted of the three modes and are born of activities.

As already explained, there are three states to our existence, namely wakefulness, dreaming and deep sleep. In all three states, we have different experiences. Thus the soul is the observer of these three states. Actually, the activities of the body are not the activities of the soul. The soul is different from the body. Just as aromas are distinct from the material vehicle in which they are carried, the soul is unattached to material activities. This analysis can be considered by a person who is fully under the shelter of the lotus feet of the Supreme Lord. This is confirmed by the Vedic injunction yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. If one can understand the Supreme Personality of Godhead, one can automatically understand everything else. Because of not taking shelter of the Lord's lotus feet, even great scholars, scientists, philosophers and religionists are always bewildered. This is confirmed in Śrīmad-Bhāgavatam (10.2.32):

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ

Even though one may artificially think himself liberated from material contamination, if he has not taken shelter of the Lord's lotus feet his intelligence is polluted. As stated in Bhagavad-gītā (3.42):

indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ

Above the senses is the mind, above the mind is the intelligence, and above the intelligence is the soul. Ultimately, when one's intelligence becomes clear through devotional service, one is situated in buddhi-yoga. This also is explained in Bhagavad-gītā (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). When devotional service develops and one's intelligence becomes clear, one can use his intelligence to return home, back to Godhead.

TEXT 27

etad dvāro hi saṁsāro

guṇa-karma-nibandhanaḥ

ajñāna-mūlo 'pārtho 'pi

puṁsaḥ svapna ivārpyate

SYNONYMS

etat-this; dvāraḥ-whose door; hi-indeed; saṁsāraḥ-material existence, in which one suffers threefold miseries; guṇa-karma-nibandhanaḥ-captivation by the three modes of material nature; ajñāna-mūlaḥ-whose root is ignorance; apārthaḥ-without factual meaning; api-even; puṁsaḥ-of the living entity; svapnaḥ-a dream; iva-like; arpyate-is placed.

Through polluted intelligence one is subjected to the modes of nature, and thus one is conditioned by material existence. Like a dreaming state in which one falsely suffers, material existence, which is due to ignorance, must be considered unwanted and temporary.

The unwanted condition of temporary life is called ignorance. One can very easily understand that the material body is temporary, for it is generated at a certain date and ends at a certain date, after undergoing the six kinds of change, namely birth, death, growth, maintenance, transformation and dwindling. This condition of the eternal soul is due to his ignorance, and although it is temporary, it is unwanted. Because of ignorance one is put into temporary bodies one after another. The spirit soul, however, does not need to enter such temporary bodies. He does so only due to his ignorance or his forgetfulness of Kṛṣṇa. Therefore in the human form of life, when one's intelligence is developed, one should change his consciousness by trying to understand Kṛṣṇa. Then one can be liberated. This is confirmed in Bhagavad-gītā (4.9), where the Lord says:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Unless one understands Kṛṣṇa and comes to Kṛṣṇa consciousness, one must continue in material bondage. To end this conditional life, one must surrender to the Supreme Personality of Godhead. Indeed, that is demanded by the Supreme Lord. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66].

As advised by Mahārāja Ṛṣabhadeva, na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4]. One must be intelligent enough to understand that although one's body is temporary and will not endure for long, as long as one has a body he must undergo the pangs of material existence. Therefore, if by good association, by the instructions of a bona fide spiritual master, one takes to Kṛṣṇa consciousness, his conditional life of material existence is vanquished, and his original consciousness, known as Kṛṣṇa consciousness, is revived. When one is Kṛṣṇa conscious, he can realize that material existence, whether one is awake or dreaming, is nothing but a dream and has no factual value. This realization is possible by the grace of the Supreme Lord. This grace is also present in the form of the instructions of Bhagavad-gītā. Therefore Śrī Caitanya Mahāprabhu's mission is for everyone to engage in welfare activities to awaken the foolish living entity, especially in human society, so that he may come to the platform of Kṛṣṇa consciousness and benefit by liberation from conditional life.

In this connection, Śrīla Madhvācārya cites the following verses:

duḥkha-rūpo 'pi saṁsāro
buddhi-pūrvam avāpyate
yathā svapne śiraś chedaṁ
svayaṁ kṛtvātmano vaśaḥ

tato duḥkham avāpyeta
tathā jāgarito 'pi tu
jānann apy ātmano duḥkham
avaśas tu pravartate

One must realize that the material condition of life is full of distresses. One can realize this with purified intelligence. When one's intelligence is purified, he can understand that unwanted, temporary, material life is just like a dream. Just as one suffers pain when his head is cut off in a dream, in ignorance one suffers not only while dreaming but also while awake. Without the mercy of the Supreme Personality of Godhead, one continues in ignorance and is thus subjected to material distresses in various ways.

TEXT 28

tasmād bhavadbhiḥ kartavyaṁ

karmaṇāṁ tri-guṇātmanām

bīja-nirharaṇaṁ yogaḥ

pravāhoparamo dhiyaḥ

SYNONYMS

tasmāt-therefore; bhavadbhiḥ-by your good selves; kartavyam-to be done; karmaṇām-of all material activities; tri-guṇa-ātmanām-conditioned by the three modes of material nature; bīja-nirharaṇam-burning of the seed; yogaḥ-the process by which one can be linked with the Supreme; pravāha-of the continuous current in the form of wakefulness, dreaming and deep sleep; uparamaḥ-the cessation; dhiyaḥ-of the intelligence.

Therefore, my dear friends, O sons of the demons, your duty is to take to Kṛṣṇa consciousness, which can burn the seed of fruitive activities artificially created by the modes of material nature and stop the flow of the intelligence in wakefulness, dreaming and deep sleep. In other words, when one takes to Kṛṣṇa consciousness, his ignorance is immediately dissipated.

This is confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." By the practice of bhakti-yoga, one immediately comes to the spiritual platform, transcendental to the actions and reactions of the three modes of material nature. The root of ignorance is material consciousness, which must be killed by spiritual consciousness, or Kṛṣṇa consciousness. The word bīja-nirharaṇam refers to burning the root cause of material life to ashes. In the Medinī dictionary, yoga is explained by its result: yoge 'pūrvārtha-samprāptau saṅgati-dhyāna-yuktiṣu. When one is put into an awkward position because of ignorance, the process by which one can be freed from this entanglement is called yoga. This is also called liberation. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Mukti means giving up one's position in ignorance or illusion, by which one thinks in a way contrary to his constitutional position. Returning to one's constitutional position is called mukti, and the process by which one does this is called yoga. Thus yoga is above karma, jñāna and sāṅkhya. Indeed, yoga is the ultimate goal of life. Kṛṣṇa therefore advised Arjuna to become a yogī (tasmād yogī bhavārjuna). Lord Kṛṣṇa further advised in Bhagavad-gītā that the first-class yogī is he who has come to the platform of devotional service.

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47) Thus one who always thinks of Kṛṣṇa within the core of his heart is the best yogī. By practicing this best of all yoga systems, one is liberated from the material condition.

TEXT 29

tatropāya-sahasrāṇām

ayaṁ bhagavatoditaḥ

yad īśvare bhagavati

yathā yair añjasā ratiḥ

SYNONYMS

tatra-in that connection (getting out of the entanglement of material conditioning); upāya-of processes; sahasrāṇām-of many thousands; ayam-this; bhagavatā uditaḥ-given by the Supreme Personality of Godhead; yat-which; īśvare-to the Lord; bhagavati-the Supreme Personality of Godhead; yathā-as much as; yaiḥ-by which; añjasā-quickly; ratiḥ-attachment with love and affection.

Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.

Among the linking processes that elevate one from bondage to material contamination, the one recommended by the Supreme Personality of Godhead should be accepted as the best. That process is clearly explained in Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Abandon all varieties of religion and just surrender unto Me." This process is the best because the Lord assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reaction. Do not fear." There is no need to be worried, for the Lord Himself assures that He will care for His devotee and save him from the reactions of sinful activities. Material bondage is a result of sinful activity. Therefore, since the Lord assures that He will dissipate the results of fruitive material activities, there is no need to be worried. This process of understanding one's position as a spirit soul and then engaging oneself in devotional service is therefore the best. The entire Vedic program is based on this principle, and one can understand it as recommended in the Vedas:

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23) One must accept the pure devotee, the representative of God, as one's guru and then offer him all the respects one would offer the Supreme Personality of Godhead. This is the secret of success. For one who adopts this method, the perfect process is revealed. In this verse, the words yair añjasā ratiḥ indicate that by offering service and surrendering to the spiritual master, one is elevated to devotional service, and by performing devotional service one gradually becomes attached to the Supreme Personality of Godhead. Because of this attachment to the Lord, one can understand the Lord. In other words, one can understand what the Lord's position is, what our position is and what our relationship is. All this can be understood very easily by the simple method of bhakti-yoga. As soon as one is situated on the platform of bhakti-yoga, the root cause of one's suffering and material bondage is destroyed. This is clearly explained in the next verse, which gives the secret of success.

TEXTS 30–31

guru-śuśrūṣayā bhaktyā

sarva-labdhārpaṇena ca

saṅgena sādhu-bhaktānām

īśvarārādhanena ca

śraddhayā tat-kathāyāṁ ca

kīrtanair guṇa-karmaṇām

tat-pādāmburuha-dhyānāt

tal-liṅgekṣārhaṇādibhiḥ

SYNONYMS

guru-śuśrūṣayā-by rendering service to the bona fide spiritual master; bhaktyā-with faith and devotion; sarva-all; labdha-of material gains; arpaṇena-by offering (to the guru, or to Kṛṣṇa through the spiritual master); ca-and; saṅgena-by the association; sādhu-bhaktānām-of devotees and saintly persons; īśvara-of the Supreme Personality of Godhead; ārādhanena-by the worship; ca-and; śraddhayā-with great faith; tat-kathāyām-in discourses about the Lord; ca-and; kīrtanaiḥ-by glorifications; guṇa-karmaṇām-of the transcendental qualities and activities of the Lord; tat-His; pāda-amburuha-on the lotus feet; dhyānāt-by meditation; tat-His; liṅga-forms (Deities); īkṣa-observing; arhaṇa-ādibhiḥ-and by worshiping.

One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one's possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord's lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the śāstra and guru.

In the previous verse it has been said that the process which immediately increases one's love and affection for the Supreme Personality of Godhead is the best of the many thousands of ways to become free from the entanglement of material existence. It is also said, dharmasya tattvaṁ nihitaṁ guhāyām: actually the truth of religious principles is extremely confidential. Nonetheless, it can be understood very easily if one actually adopts the principles of religion. As it is said, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] the process of religion is enunciated by the Supreme Lord because He is the supreme authority. This is also indicated in the previous verse by the word bhagavatoditaḥ. The injunctions or directions of the Lord are infallible, and their benefits are fully assured. According to His directions, which are explained in this verse, the perfect form of religion is bhakti-yoga.

To practice bhakti-yoga, one must first accept a bona fide spiritual master. Śrīla Rūpa Gosvāmī, in his Bhakti-rasāmṛta-sindhu (1.2.74–75), advises:

guru-pādāśrayas tasmāt
kṛṣṇa-dīkṣādi-śikṣaṇam
viśrambheṇa guroḥ sevā
sādhu-vartmānuvartanam

sad-dharma-pṛcchā bhogādi-
tyāgaḥ kṛṣṇasya hetave

One's first duty is to accept a bona fide spiritual master. The student or disciple should be very inquisitive; he should be eager to know the complete truth about eternal religion (sanātana-dharma). The words guru-śuśrūṣayā mean that one should personally serve the spiritual master by giving him bodily comforts, helping him in bathing, dressing, sleeping, eating and so on. This is called guru-śuśrūṣaṇam. A disciple should serve the spiritual master as a menial servant, and whatever he has in his possession should be dedicated to the spiritual master. prāṇair arthair dhiyā vācā. Everyone has his life, his wealth, his intelligence and his words, and all of them should be offered to the Supreme Personality of Godhead through the via medium of the spiritual master. Everything should be offered to the spiritual master as a matter of duty, but the offering should be made to the spiritual master with heart and soul, not artificially to gain material prestige. This offering is called arpaṇa. Moreover, one should live among devotees, saintly persons, to learn the etiquette and proper behavior of devotional service. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that whatever is offered to the spiritual master should be offered with love and affection, not for material adoration. Similarly, it is recommended that one associate with devotees, but there must be some discrimination. Actually, a sādhu, a saintly person, must be saintly in his behavior (sādhavaḥ sad-ācārāḥ). Unless one adheres to the standard behavior, one's position as a sādhu, a saintly person, is not complete. Therefore a Vaiṣṇava, a sādhu, must completely adhere to the standard of behavior. Śrīla Viśvanātha Cakravartī Ṭhākura says that a Vaiṣṇava, a person initiated into the Vaiṣṇava cult, should be offered the respect befitting a Vaiṣṇava, which means that he should be offered service and prayers. However, one should not associate with him if he is not a fit person with whom to associate.

TEXT 32

hariḥ sarveṣu bhūteṣu

bhagavān āsta īśvaraḥ

iti bhūtāni manasā

kāmais taiḥ sādhu mānayet

SYNONYMS

hariḥ-the Supreme Personality of Godhead; sarveṣu-in all; bhūteṣu-living entities; bhagavān-the supreme personality; āste-is situated; īśvaraḥ-the supreme controller; iti-thus; bhūtāni-all living entities; manasā-by such understanding; kāmaiḥ-by desires; taiḥ-those; sādhu mānayet-one should highly esteem.

One should always remember the Supreme Personality of Godhead in His localized representation as the Paramātmā, who is situated in the core of every living entity's heart. Thus one should offer respect to every living entity according to that living entity's position or manifestation.

Hariḥ sarveṣu bhūteṣu. This statement is sometimes misunderstood by unscrupulous persons who wrongly conclude that because Hari, the Supreme Personality of Godhead, is situated in every living entity, every living entity is therefore Hari. Such foolish persons do not distinguish between the ātmā and the Paramātmā, who are situated in every body. The ātma is the living entity, and the Paramātmā is the Supreme Personality of Godhead. The individual living entity, however, is different from the Paramātmā, the Supreme Lord. Therefore hariḥ sarveṣu bhūteṣu means that Hari is situated as Paramātmā, not as ātmā, although ātmā is a part of Paramātmā. Offering respect to every living entity means offering respect to the Paramātmā situated in every living entity. One should not misunderstand every living entity to be the Paramātmā. Sometimes unscrupulous persons designate a living entity as daridra-nārāyaṇa, svāmī-nārāyaṇa, this Nārāyaṇa or that Nārāyaṇa. One should clearly understand that although Nārāyaṇa is situated in the core of the heart of every living entity, the living entity never becomes Nārāyaṇa.

TEXT 33

evaṁ nirjita-ṣaḍ-vargaiḥ

kriyate bhaktir īśvare

vāsudeve bhagavati

yayā saṁlabhyate ratiḥ

SYNONYMS

evam-thus; nirjita-subdued; ṣaṭ-vargaiḥ-by the six symptoms of the senses (lusty desires, anger, greed, illusion, madness and jealousy); kriyate-is rendered; bhaktiḥ-devotional service; īśvare-unto the supreme controller; vāsudeve-to Lord Vāsudeva; bhagavati-the Supreme Personality of Godhead; yayā-by which; saṁlabhyate-is obtained; ratiḥ-attachment.

By these activities [as mentioned above] one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead.

As mentioned in verses thirty and thirty-one, one's first duty is to approach the spiritual master, the representative of the Supreme Personality of Godhead, to begin rendering service to him. Prahlāda Mahārāja proposed that from the very beginning of life (kaumāra ācaret prājñaḥ) a small child should be trained to serve the spiritual master while living at the guru-kula. Brahmacārī guru-kule vasan dānto guror hitam (Bhāg. 7.12.1). This is the beginning of spiritual life. Guru-pādāśrayaḥ, sādhu-vartmānuvartanam, sad-dharma-pṛcchā. By following the instructions of the guru and the śāstras, the disciple attains the stage of devotional service and becomes unattached to possessions. Whatever he possesses he offers to the spiritual master, the guru, who engages him in śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. The disciple follows strictly and in this way learns how to control his senses. Then, by using his pure intelligence, he gradually becomes a lover of the Supreme Personality of Godhead, as confirmed by Śrīla Rūpa Gosvāmī (ādau śraddhā tataḥ sādhu-saṅgaḥ). In this way one's life becomes perfect, and his attachment for Kṛṣṇa becomes positively manifested. In that stage, he is situated in ecstasy, experiencing bhāva and anubhāva, as explained in the following verse.

TEXT 34

niśamya karmāṇi guṇān atulyān

vīryāṇi līlā-tanubhiḥ kṛtāni

yadātiharṣotpulakāśru-gadgadaṁ

protkaṇṭha udgāyati rauti nṛtyati

SYNONYMS

niśamya-hearing; karmāṇi-transcendental activities; guṇān-spiritual qualities; atulyān-uncommon (not generally visible in an ordinary person); vīryāṇi-very powerful; līlā-tanubhiḥ-by different pastime forms; kṛtāni-performed; yadā-when; atiharṣa-because of great jubilation; utpulaka-horripilation; aśru-tears in the eyes; gadgadam-faltering voice; protkaṇṭhaḥ-with an open voice; udgāyati-chants very loudly; rauti-cries; nṛtyati-dances.

One who is situated in devotional service is certainly the controller of his senses, and thus he is a liberated person. When such a liberated person, the pure devotee, hears of the transcendental qualities and activities of the Lord's incarnations for the performance of various pastimes, his hair stands on end on his body, tears fall from his eyes, and in his spiritual realization his voice falters. Sometimes he very openly dances, sometimes he sings loudly, and sometimes he cries. Thus he expresses his transcendental jubilation.

The Lord's activities are uncommon. For example, when He appeared as Lord Rāmacandra, He performed uncommon activities like bridging the ocean. Similarly, when Lord Kṛṣṇa appeared He raised the Govardhana Hill when He was only seven years of age. These are uncommon activities. Fools and rascals, who are not in the transcendental position, consider these uncommon activities of the Lord to be mythological, but when the pure devotee, the liberated person, hears about these uncommon activities of the Lord, he immediately becomes ecstatic and exhibits the symptoms of chanting, dancing, and crying very loudly and jubilantly. This is the difference between a devotee and a nondevotee.

TEXT 35

yadā graha-grasta iva kvacid dhasaty

ākrandate dhyāyati vandate janam

muhuḥ śvasan vakti hare jagat-pate

nārāyaṇety ātma-matir gata-trapaḥ

SYNONYMS

yadā-when; graha-grastaḥ-haunted by a ghost; iva-like; kvacit-sometimes; hasati-laughs; ākrandate-cries loudly (remembering the transcendental qualities of the Lord); dhyāyati-meditates; vandate-offers respects; janam-to all living entities (thinking all of them to be engaged in the service of the Lord); muhuḥ-constantly; śvasan-breathing heavily; vakti-he speaks; hare-O my Lord; jagat-pate-O master of the whole world; nārāyaṇa-O Lord Nārāyaṇa; iti-thus; ātma-matiḥ-fully absorbed in thoughts of the Supreme Lord; gata-trapaḥ-without shame.

When a devotee becomes like a person haunted by a ghost, he laughs and very loudly chants about the qualities of the Lord. Sometimes he sits to perform meditation, and he offers respects to every living entity, considering him a devotee of the Lord. Constantly breathing very heavily, he becomes careless of social etiquette and loudly chants like a madman, "Hare Kṛṣṇa, Hare Kṛṣṇa! O my Lord, O master of the universe!"

When one chants the holy name of the Lord in ecstasy, not caring for outward social conventions, it is to be understood that he is ātma-mati. In other words, his consciousness is turned toward the Supreme Personality of Godhead.

TEXT 36

tadā pumān mukta-samasta-bandhanas

tad-bhāva-bhāvānukṛtāśayākṛtiḥ

nirdagdha-bījānuśayo mahīyasā

bhakti-prayogeṇa samety adhokṣajam

SYNONYMS

tadā-at that time; pumān-the living entity; mukta-liberated; samasta-bandhanaḥ-from all material obstacles on the path of devotional service; tat-bhāva-of the situation of the Supreme Lord's activities; bhāva-by thinking; anukṛta-made similar; āśaya-ākṛtiḥ-whose mind and body; nirdagdha-completely burned up; bīja-the seed or original cause of material existence; anuśayaḥ-desire; mahīyasā-very powerful; bhakti-of devotional service; prayogeṇa-by the application; sameti-achieves; adhokṣajam-the Supreme Personality of Godhead, who is beyond the reach of the material mind and knowledge.

The devotee is then freed from all material contamination because he constantly thinks of the Lord's pastimes and because his mind and body have been converted to spiritual qualities. Because of his intense devotional service, his ignorance, material consciousness and all kinds of material desires are completely burnt to ashes. This is the stage at which one can achieve the shelter of the Lord's lotus feet.

When a devotee is completely purified, he becomes anyābhilāṣitā-śūnya. In other words, all of his material desires become zero, being burnt to ashes, and he exists either as the Lord's servant, friend, father, mother or conjugal lover. Because one thinks constantly in this way, one's present material body and mind are fully spiritualized, and the needs of one's material body completely vanish from one's existence. An iron rod put into a fire becomes warmer and warmer, and when it is red hot it is no longer an iron rod but fire. Similarly, when a devotee constantly engages in devotional service and thinks of the Lord in his original Kṛṣṇa consciousness, he no longer has any material activities, for his body is spiritualized. Advancement in Kṛṣṇa consciousness is very powerful, and therefore even during this life such a devotee has achieved the shelter of the lotus feet of the Lord. This transcendental ecstatic existence of a devotee was completely exhibited by Śrī Caitanya Mahāprabhu. In this regard, Śrīla Madhvācārya writes as follows:

tad-bhāva-bhāvaḥ tad yathā svarūpaṁ bhaktiḥ
kecid bhaktā vinṛtyanti gāyanti ca yathepsitam
kecit tuṣṇīṁ japanty eva kecit śobhaya-kāriṇaḥ

The ecstatic condition of devotional service was completely exhibited by Śrī Caitanya Mahāprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.

TEXT 37

adhokṣajālambham ihāśubhātmanaḥ

śarīriṇaḥ saṁsṛti-cakra-śātanam

tad brahma-nirvāṇa-sukhaṁ vidur budhās

tato bhajadhvaṁ hṛdaye hṛd-īśvaram

SYNONYMS

adhokṣaja-with the Supreme Personality of Godhead, who is beyond the reach of the materialistic mind or experimental knowledge; ālambham-being constantly in contact; iha-in this material world; aśubha-ātmanaḥ-whose mind is materially contaminated; śarīriṇaḥ-of a living entity who has accepted a material body; saṁsṛti-of material existence; cakra-the cycle; śātanam-completely stopping; tat-that; brahma-nirvāṇa-connected with the Supreme Brahman, the Absolute Truth; sukham-transcendental happiness; viduḥ-understand; budhāḥ-those who are spiritually advanced; tataḥ-therefore; bhajadhvam-engage in devotional service; hṛdaye-within the core of the heart; hṛt-īśvaram-to the Supreme Personality of Godhead, the Supersoul within the heart.

The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone's heart.

Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy. The words brahma-nirvāṇa refer to connecting with the Absolute Truth, who is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate. One feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahmajyoti is the effulgence of the Supreme Personality of Godhead. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Yasya prabhā, the impersonal Brahman, consists of the rays of Kṛṣṇa's transcendental body. Therefore whatever transcendental bliss one feels from merging in Brahman is due to contact with Kṛṣṇa. Contact with Kṛṣṇa is perfect brahma-sukha. When the mind is in touch with the impersonal Brahman one becomes satisfied, but one must advance further to render service to the Supreme Personality of Godhead, for one's remaining merged in the Brahman effulgence is not always assured. As it is said, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: [SB 10.2.32] one may merge in the Brahman feature of the Absolute Truth, but there is a chance that one may fall because of not being acquainted with Adhokṣaja, or Vāsudeva. Of course, such brahma-sukha undoubtedly eliminates material happiness, but when one advances through impersonal Brahman and localized Paramātmā to approach the Supreme Personality of Godhead in relationship with Him as a servant, friend, parent or conjugal lover, one's happiness becomes all-pervading. Then one automatically feels transcendental bliss, just as one becomes happy seeing the shining of the moon. One acquires natural happiness upon seeing the moon, but when one can see the Supreme Personality of Godhead, one's transcendental happiness increases hundreds and thousands of times. As soon as one is very intimately connected with the Supreme Personality of Godhead, one surely becomes free from all material contamination. Yā nirvṛtis tanu-bhṛtām. This cessation of all material happiness is called nirvṛti or nirvāṇa. Śrīla Rūpa Gosvāmī says in Bhakti-rasāmṛta-sindhu (1.1.38):

brahmānando bhaved eṣa
cet parārdha-guṇī-kṛtaḥ
naiti bhakti-sukhāmbhodheḥ
paramāṇu-tulām api

"If brahmānanda, the bliss of merging in the Brahman effulgence, were multiplied one hundred trillion times, it would still not equal even an atomic fragment of the ocean of transcendental bliss felt in devotional service."

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service unto the Lord." (Bg. 18.54) If one advances further from the brahma-nirvāṇa platform, one enters the stage of devotional service (mad-bhaktiṁ labhate parām [Bg. 18.54]). The word adhokṣajālambham refers to keeping the mind always engaged in the Absolute Truth, who is beyond the mind and material speculation. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. This is the result of Deity worship. By constantly engaging in the service of the Lord and thinking of His lotus feet, one is automatically freed from all material contamination. Thus the word brahma-nirvāṇa-sukham indicates that when one is in touch with the Absolute Truth, material sense gratification is completely nullified.

TEXT 38

ko 'ti-prayāso 'sura-bālakā harer

upāsane sve hṛdi chidravat sataḥ

svasyātmanaḥ sakhyur aśeṣa-dehināṁ

sāmānyataḥ kiṁ viṣayopapādanaiḥ

SYNONYMS

kaḥ-what; ati-prayāsaḥ-difficult endeavor; asura-bālakāḥ-O sons of demons; hareḥ-of the Supreme Personality of Godhead; upāsane-in discharging the devotional service; sve-in one's own; hṛdi-core of the heart; chidra-vat-just like the space; sataḥ-who always exists; svasya-of one's self or of the living entity; ātmanaḥ-of the Supersoul; sakhyuḥ-of the well-wishing friend; aśeṣa-unlimited; dehinām-of the embodied souls; sāmānyataḥ-generally; kim-what is the need; viṣaya-upapādanaiḥ-with activities delivering the objects of the senses for sense enjoyment.

O my friends, sons of the asuras, the Supreme Personality of Godhead in His Supersoul feature always exists within the cores of the hearts of all living entities. Indeed, He is the well-wisher and friend of all living entities, and there is no difficulty in worshiping the Lord. Why, then, should people not engage in His devotional service? Why are they so addicted to unnecessarily producing artificial paraphernalia for sense gratification?

Because the Personality of Godhead is supreme, no one is equal to Him, and no one is greater than Him. Nonetheless, if one is a devotee of the Supreme Personality of Godhead, the Lord is easily obtainable. The Lord is compared to the sky because the sky is vast yet within the reach of all, not only of human beings but even of the animals. The Supreme Lord, in His Paramātmā feature, exists as the best well-wisher and friend. As confirmed in the Vedas, sayujau sakhāyau. The Lord, in His Supersoul feature, always stays in the heart along with the living entity. The Lord is so friendly to the living entity that He remains within the heart so that one can always contact Him without difficulty. One can do this simply by devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaranaṁ. pāda-sevanam [SB 7.5.23]). As soon as one hears of the Supreme Personality of Godhead (kṛṣṇa-kīrtana), one immediately comes in touch with the Lord. A devotee immediately comes in touch with the Lord by any or all of the items of devotional service:

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]

Therefore there is no difficulty in coming in contact with the Supreme Lord (ko 'ti-prayāsaḥ). On the other hand, going to hell requires great endeavor. If one wants to go to hell by illicit sex, meat-eating, gambling and intoxication, he must acquire so many things. For illicit sex he must arrange for money for brothels, for meat-eating he must arrange for many slaughterhouses, for gambling he must arrange for casinos and hotels, and for intoxication he must open many breweries. Clearly, therefore, if one wants to go to hell he must endeavor very much, but if he wants to return home, back to Godhead, there is no difficult endeavor. To go back to Godhead, one may live alone anywhere, in any condition, and simply sit down, meditate upon the Supersoul and chant and hear about the Lord. Thus there is no difficulty in approaching the Lord. Adānta-gobhir viśatāṁ tamisram. Because of inability to control the senses, one must go through great endeavor to go to hell, but if one is sensible he can very easily obtain the favor of the Supreme Personality of Godhead because the Lord is always with him. By the simple method of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], the Lord is satisfied. Indeed, the Lord says:

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (Bg. 9.26) One can meditate upon the Lord anywhere and everywhere. Thus Prahlāda Mahārāja advised his friends, the sons of the demons, to take this path back home, back to Godhead, without difficulty.

TEXT 39

rāyaḥ kalatraṁ paśavaḥ sutādayo

gṛhā mahī kuñjara-kośa-bhūtayaḥ

sarve 'rtha-kāmāḥ kṣaṇa-bhaṅgurāyuṣaḥ

kurvanti martyasya kiyat priyaṁ calāḥ

SYNONYMS

rāyaḥ-wealth; kalatram-one's wife and feminine friends; paśavaḥ-domestic animals like cows, horses, asses, cats and dogs; suta-ādayaḥ-children and so on; gṛhāḥ-big buildings and residences; mahī-land; kuñjara-elephants; kośa-treasury house; bhūtayaḥ-and other luxuries for sense gratification and material enjoyment; sarve-all; artha-economic development; kāmāḥ-and sense gratification; kṣaṇa-bhaṅgura-perishable in a moment; āyuṣaḥ-of one whose duration of life; kurvanti-effect or bring; martyasya-of one who is destined to die; kiyat-how much; priyam-pleasure; calāḥ-flickering and temporary.

One's riches, beautiful wife and female friends, one's sons and daughters, one's residence, one's domestic animals like cows, elephants and horses, one's treasury, economic development and sense gratification-indeed, even the lifetime in which one can enjoy all these material opulences-are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material opulences give to a sensible man who has understood himself to be eternal?

This verse describes how the advocates of economic development are frustrated by the laws of nature. As the previous verse asks, kiṁ viṣayopapādanaiḥ: what is the actual benefit of so-called economic development? The history of the world has factually proved that attempts to increase economic development for bodily comfort through the advancement of material civilization have done nothing to remedy the inevitability of birth, death, old age and disease. Everyone has knowledge of huge empires throughout the history of the world-the Roman Empire, the Moghul Empire, the British Empire and so on-but all the societies engaged in such economic development (sarve 'rtha-kāmāḥ) have been frustrated by the laws of nature through periodic wars, pestilence, famine and so on. Thus all their attempts have been flickering and temporary. In this verse, therefore, it is said, kurvanti martyasya kiyat priyaṁ calāḥ: one may be very proud of possessing a vast empire, but such empires are impermanent; after one hundred or two hundred years, everything is finished. All such positions of economic development, although created with great endeavor and hardship, are vanquished very soon. Therefore they have been described as calāḥ. An intelligent man should conclude that material economic development is not at all pleasing. The entire world is described in Bhagavad-gītā as duḥkhālayam aśāśvatam [Bg. 8.15]-miserable and temporary. Economic development may be pleasing for some time, but it cannot endure. Thus many big businessmen are now very morose because they are being harassed by various plundering governments. In conclusion, why should one waste his time for so-called economic development, which is neither permanent nor pleasing to the soul?

On the other hand, our relationship with Kṛṣṇa, the Supreme Personality of Godhead, is eternal. Nitya-siddha kṛṣṇa-prema. The pure souls are eternally in love with Kṛṣṇa, and this permanent love, either as a servant, a friend, a parent or a conjugal lover, is not at all difficult to revive. Especially in this age, the concession is that simply by chanting the Hare Kṛṣṇa mantra (harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]) one revives his original relationship with God and thus becomes so happy that he does not want anything material. As enunciated by Śrī Caitanya Mahāprabhu, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. A very advanced devotee in Kṛṣṇa consciousness does not want riches, followers or possessions. Rāyaḥ kalatraṁ paśavaḥ sutādayo gṛhā mahī kuñjara-kośa-bhūtayaḥ. The satisfaction of possessing material opulences, although perhaps of a different standard, is available even in the lives of dogs and hogs, who cannot revive their eternal relationship with Kṛṣṇa. In human life, however, our eternal, dormant relationship with Kṛṣṇa is possible to revive. Therefore Prahlāda Mahārāja has described this life as arthadam. Consequently, instead of wasting our time for economic development, which cannot give us any happiness, if we simply try to revive our eternal relationship with Kṛṣṇa, we will properly utilize our lives.

TEXT 40

evaṁ hi lokāḥ kratubhiḥ kṛtā amī

kṣayiṣṇavaḥ sātiśayā na nirmalāḥ

tasmād adṛṣṭa-śruta-dūṣaṇaṁ paraṁ

bhaktyoktayeśaṁ bhajatātma-labdhaye

SYNONYMS

evam-similarly (as earthly wealth and possessions are impermanent); hi-indeed; lokāḥ-higher planetary systems like heaven, the moon, the sun and Brahmaloka; kratubhiḥ-by performing great sacrifices; kṛtāḥ-achieved; amī-all those; kṣayiṣṇavaḥ-perishable, impermanent; sātiśayāḥ-although more comfortable and pleasing; na-not; nirmalāḥ-pure (free from disturbances); tasmāt-therefore; adṛṣṭa-śruta-never seen or heard; dūṣaṇam-whose fault; param-the Supreme; bhaktyā-with great devotional love; uktayā-as described in the Vedic literature (not mixed with jñāna or karma); īśam-the Supreme Lord; bhajata-worship; ātma-labdhaye-for self-realization.

It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures.

As stated in Bhagavad-gītā, kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]. Even if one is promoted to the higher planetary systems by performing great sacrifices, which are accompanied by the sinful act of sacrificing animals, the standard of happiness in Svargaloka is also not free of disturbances. There is a similar struggle for existence even for the King of heaven, Indra. Thus there is no practical benefit in promoting oneself to the heavenly planets. Indeed, from the heavenly planets one must return to this earth after one has exhausted the results of his pious activities. In the Vedas it is said, tad yatheha karma jito lokaḥ kṣīyate evam evāmutra puṇya jito lokaḥ kṣīyata. As the material positions we acquire here by hard work are vanquished in due course of time, one's residence in the heavenly planets is also eventually vanquished. According to one's activities of piety in different degrees, one obtains different standards of life, but none of them are permanent, and therefore they are all impure. Consequently, one should not endeavor to be promoted to the higher planetary systems, only to return to this earth or descend still lower to the hellish planets. To stop this cycle of going up and coming down, one must take to Kṛṣṇa consciousness. Śrī Caitanya Mahāprabhu therefore said:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(Cc. Madhya 19.151)

The living entity is rotating in the cycle of birth and death, going sometimes to the higher planets and sometimes to the lower planets, but that is not the solution to the problems of life. But if by the grace of Kṛṣṇa one is fortunate enough to meet a guru, a representative of Kṛṣṇa, one gets the clue to returning home, back to Godhead, having achieved self-realization. This is what is actually desirable. Bhajatātma-labdhaye: one must take to Kṛṣṇa consciousness for self-realization.

TEXT 41

yad-artha iha karmāṇi

vidvan-māny asakṛn naraḥ

karoty ato viparyāsam

amoghaṁ vindate phalam

SYNONYMS

yat-of which; arthe-for the purpose; iha-in this material world; karmāṇi-many activities (in factories, industries, speculation and so on); vidvat-advanced in knowledge; mānī-thinking himself to be; asakṛt-again and again; naraḥ-a person; karoti-performs; ataḥ-from this; viparyāsam-the opposite; amogham-unfailingly; vindate-achieves; phalam-result.

A materialistic person, thinking himself very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires.

No one has ever achieved the results he desired from material activities. On the contrary, everyone has been frustrated again and again. Therefore one must not waste his time in such material activities for sensual pleasure, either in this life or in the next. So many nationalists, economists and other ambitious persons have tried for happiness, individually or collectively, but history proves that they have all been frustrated. In recent history we have seen many political leaders work hard for individual and collective economic development, but they have all failed. This is the law of nature, as clearly explained in the next verse.

TEXT 42

sukhāya duḥkha-mokṣāya

saṅkalpa iha karmiṇaḥ

sadāpnotīhayā duḥkham

anīhāyāḥ sukhāvṛtaḥ

SYNONYMS

sukhāya-for achieving happiness by a so-called higher standard of life; duḥkha-mokṣāya-for becoming free from misery; saṅkalpaḥ-the determination; iha-in this world; karmiṇaḥ-of the living entity trying for economic development; sadā-always; āpnoti-achieves; īhayā-by activity or ambition; duḥkham-only unhappiness; anīhāyāḥ-and from not desiring economic development; sukha-by happiness; āvṛtaḥ-covered.

In this material world, every materialist desires to achieve happiness and diminish his distress, and therefore he acts accordingly. Actually, however, one is happy as long as one does not endeavor for happiness; as soon as one begins his activities for happiness, his conditions of distress begin.

Every conditioned soul is bound by the laws of material nature, as described in Bhagavad-gītā (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Everyone has achieved a certain type of body given by material nature according to the instructions of the Supreme Personality of Godhead.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The Supreme Personality of Godhead, the Supersoul, is present in everyone's heart, and as the living entity desires, the Lord gives him facilities with which to work according to his ambitions in different grades of bodies. The body is just like an instrument by which the living entity moves according to false desires for happiness and thus suffers the pangs of birth, death, old age and disease in different standards of life. Everyone begins his activities with some plan and ambition, but actually, from the beginning of one's plan to the end, one does not derive any happiness. On the contrary, as soon as one begins acting according to his plan, his life of distress immediately begins. Therefore, one should not be ambitious to dissipate the unhappy conditions of life, for one cannot do anything about them. Ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]. Although one is acting according to false ambitions, he thinks he can improve his material conditions by his activities. The Vedas enjoin that one should not try to increase happiness or decrease distress, for this is futile. Tasyaiva hetoḥ prayateta kovidaḥ. One should work for self-realization, not for economic development, which is impossible to improve. Without endeavor, one can get the amount of happiness and distress for which he is destined, and one cannot change this. Therefore, it is better to use one's time for advancement in the spiritual life of Kṛṣṇa consciousness. One should not waste his valuable life as a human being. It is better to utilize this life for developing Kṛṣṇa consciousness, without ambitions for so-called happiness.

TEXT 43

kāmān kāmayate kāmyair

yad-artham iha pūruṣaḥ

sa vai dehas tu pārakyo

bhaṅguro yāty upaiti ca

SYNONYMS

kāmān-things for sense gratification; kāmayate-one desires; kāmyaiḥ-by different desirable actions; yat-of which; artham-for the purpose; iha-in this material world; pūruṣaḥ-the living entity; saḥ-that; vai-indeed; dehaḥ-body; tu-but; pārakyaḥ-belongs to others (the dogs, vultures, etc.); bhaṅguraḥ-perishable; yāti-goes away; upaiti-embraces the spirit soul; ca-and.

A living entity desires comfort for his body and makes many plans for this purpose, but actually the body is the property of others. Indeed, the perishable body embraces the living entity and then leaves him aside.

Everyone desires comfort for his body and tries to make a suitable situation for this purpose, forgetting that the body is meant to be eaten by dogs, jackals or moths and thus turned into useless stool, ashes or earth. The living entity wastes his time in a futile attempt to gain material possessions for the comfort of one body after another.

TEXT 44

kim u vyavahitāpatya-

dārāgāra-dhanādayaḥ

rājya-kośa-gajāmātya-

bhṛtyāptā mamatāspadāḥ

SYNONYMS

kim u-what to speak of; vyavahita-separated; apatya-children; dāra-wives; agāra-residences; dhana-wealth; ādayaḥ-and so on; rājya-kingdoms; kośa-treasuries; gaja-big elephants and horses; amātya-ministers; bhṛtya-servants; āptāḥ-relatives; mamatā-āspadāḥ-false seats or abodes of intimate relationship ("mineness").

Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this?

TEXT 45

kim etair ātmanas tucchaiḥ

saha dehena naśvaraiḥ

anarthair artha-saṅkāśair

nityānanda-rasodadheḥ

SYNONYMS

kim-what is the use; etaiḥ-with all these; ātmanaḥ-for the real self; tucchaiḥ-which are most insignificant; saha-with; dehena-the body; naśvaraiḥ-perishable; anarthaiḥ-unwanted; artha-saṅkāśaiḥ-appearing as if needed; nitya-ānanda-of eternal happiness; rasa-of the nectar; udadheḥ-for the ocean.

All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being?

Kṛṣṇa consciousness, devotional service to Kṛṣṇa, is the ocean of eternal bliss. In comparison to this eternal bliss, the so-called happiness of society, friendship and love is simply useless and insignificant. One should therefore not be attached to temporary things. One should take to Kṛṣṇa consciousness and become eternally happy.

TEXT 46

nirūpyatām iha svārthaḥ

kiyān deha-bhṛto 'surāḥ

niṣekādiṣv avasthāsu

kliśyamānasya karmabhiḥ

SYNONYMS

nirūpyatām-let it be ascertained; iha-in this world; sva-arthaḥ-personal benefit; kiyān-how much; deha-bhṛtaḥ-of a living entity who has a material body; asurāḥ-O sons of demons; niṣeka-ādiṣu-beginning from the happiness derived from sex life; avasthāsu-in temporary conditions; kliśyamānasya-of one who is suffering in severe hardships; karmabhiḥ-by his previous material activities.

My dear friends, O sons of the asuras, the living entity receives different types of bodies according to his previous fruitive activities. Thus he is seen to suffer with reference to his particular body in all conditions of life, beginning with his infusion into the womb. Please tell me, therefore, after full consideration, what is the living entity's actual interest in fruitive activities, which result in hardship and misery?

Karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. The living entity receives a particular type of body according to his karma, or fruitive activities. The material pleasure derived in the material world from one's particular body is based on sexual pleasure: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. The entire world is working so hard only for sexual pleasure. To enjoy sexual pleasure and maintain the status quo of material life, one must work very hard, and because of such activities, one prepares himself another material body. Prahlāda Mahārāja places this matter to his friends, the asuras, for their consideration. Asuras generally cannot understand that the objects of sexual pleasure, the so-called pleasure of materialistic life, depend on extremely hard labor.

TEXT 47

karmāṇy ārabhate dehī

dehenātmānuvartinā

karmabhis tanute deham

ubhayaṁ tv avivekataḥ

SYNONYMS

karmāṇi-material fruitive activities; ārabhate-begins; dehī-a living entity who has accepted a particular type of body; dehena-with that body; ātma-anuvartinā-which is received according to his desire and past activities; karmabhiḥ-by such material activities; tanute-he expands; deham-another body; ubhayam-both of them; tu-indeed; avivekataḥ-due to ignorance.

The living entity, who has received his present body because of his past fruitive activity, may end the results of his actions in this life, but this does not mean that he is liberated from bondage to material bodies. The living entity receives one type of body, and by performing actions with that body he creates another. Thus he transmigrates from one body to another, through repeated birth and death, because of his gross ignorance.

The living entity's evolution through different types of bodies is conducted automatically by the laws of nature in bodies other than those of human beings. In other words, by the laws of nature (prakṛteḥ kriyamāṇāni) the living entity evolves from lower grades of life to the human form. Because of his developed consciousness, however, the human being must understand the constitutional position of the living entity and understand why he must accept a material body. This chance is given to him by nature, but if he nonetheless acts like an animal, what is the benefit of his human life? In this life one must select the goal of life and act accordingly. Having received instructions from the spiritual master and the śāstra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athāto brahma jijñāsā. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] to solve the problems of life, one must accept a spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: [SB 11.3.21] if one is actually serious in inquiring about the solution to material existence, one must approach a bona fide guru.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." (Bg. 4.34) One must approach a bona fide spiritual master by surrendering himself (praṇipātena) and rendering service. An intelligent person must inquire from the spiritual master about the goal of life. A bona fide spiritual master can answer all such questions because he has seen the real truth. Even in ordinary activities, we first consider gain and loss, and then we act. Similarly, an intelligent person must consider the entire process of material existence and then act intelligently, following the directions of the bona fide spiritual master.

TEXT 48

tasmād arthāś ca kāmāś ca

dharmāś ca yad-apāśrayāḥ

bhajatānīhayātmānam

anīhaṁ harim īśvaram

SYNONYMS

tasmāt-therefore; arthāḥ-ambitions for economic development; ca-and; kāmāḥ-ambitions for satisfaction of the senses; ca-also; dharmāḥ-duties of religion; ca-and; yat-upon whom; apāśrayāḥ-dependent; bhajata-worship; anīhayā-without desire for them; ātmānam-the Supersoul; anīham-indifferent; harim-the Supreme Personality of Godhead; īśvaram-the Lord.

The four principles of advancement in spiritual life-dharma, artha, kāma and mokṣa-all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord, worship Him, the Supersoul, in devotional service.

These are words of intelligence. Everyone should know that in every stage of life we are dependent upon the Supreme Personality of Godhead. Therefore the dharma, religion, which we accept should be that which is recommended by Prahlāda Mahārāja-bhāgavata-dharma. This is the instruction of Kṛṣṇa: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. To take shelter of the lotus feet of Kṛṣṇa means to act according to the rules and regulations of bhāgavata-dharma, devotional service. As far as economic development is concerned, we should discharge our occupational duties but fully depend on the lotus feet of the Lord for the results. Karmaṇy evādhikāras te mā phaleṣu kadācana: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action." According to one's position, one should perform his duties, but for the results one should fully depend upon Kṛṣṇa. Narottama dāsa Ṭhākura sings that our only desire should be to perform the duties of Kṛṣṇa consciousness. We should not be misled by the karma-mīmāṁsā philosophy, which concludes that if we work seriously the results will come automatically. This is not a fact. The ultimate result depends upon the will of the Supreme Personality of Godhead. In devotional service, therefore, the devotee completely depends upon the Lord and honestly performs his occupational duties. Therefore Prahlāda Mahārāja advised his friends to depend completely on Kṛṣṇa and worship Him in devotional service.

TEXT 49

sarveṣām api bhūtānāṁ

harir ātmeśvaraḥ priyaḥ

bhūtair mahadbhiḥ sva-kṛtaiḥ

kṛtānāṁ jīva-saṁjñitaḥ

SYNONYMS

sarveṣām-of all; api-certainly; bhūtānām-living entities; hariḥ-the Lord, who mitigates all the miseries of the living entity; ātmā-the original source of life; īśvaraḥ-the complete controller; priyaḥ-the dear; bhūtaiḥ-by the separated energies, the five material elements; mahadbhiḥ-emanating from the total material energy, the mahat-tattva; sva-kṛtaiḥ-which are manifested by Himself; kṛtānām-created; jīva-saṁjñitaḥ-who is also known as the living entity, since the living entities are expansions of His marginal energy.

The Supreme Personality of Godhead, Hari, is the soul and the Supersoul of all living entities. Every living entity is a manifestation of His energy in terms of the living soul and the material body. Therefore the Lord is the most dear, and He is the supreme controller.

The Supreme Personality of Godhead is manifested by His different energies-the material energy, the spiritual energy and the marginal energy. He is the original source of all living entities in the material world, and He is situated in everyone's heart as the Supersoul. Although the living entity is the cause of his various types of bodies, the body is given by material nature according to the order of the Lord.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The body is just like a machine, a car, in which the living entity is given a chance to sit and move according to his desire. The Lord is the original cause of the material body and the soul, which is expanded by His marginal energy. The Supreme Lord is the dearmost object of all living entities. Prahlāda Mahārāja therefore advised his class friends, the sons of the demons, to take shelter of the Supreme Personality of Godhead again.

TEXT 50

devo 'suro manuṣyo vā

yakṣo gandharva eva vā

bhajan mukunda-caraṇaṁ

svastimān syād yathā vayam

SYNONYMS

devaḥ-a demigod; asuraḥ-a demon; manuṣyaḥ-a human being; vā-or; yakṣaḥ-a Yakṣa (a member of a demoniac species); gandharvaḥ-a Gandharva; eva-indeed; vā-or; bhajan-rendering service; mukunda-caraṇam-to the lotus feet of Mukunda, Lord Kṛṣṇa, who can give liberation; svasti-mān-full of all auspiciousness; syāt-becomes; yathā-just as; vayam-we (Prahlāda Mahārāja).

If a demigod, demon, human being, Yakṣa, Gandharva or anyone within this universe renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually situated in the most auspicious condition of life, exactly like us [the mahājanas, headed by Prahlāda Mahārāja].

Prahlāda Mahārāja, by his living example, requested his friends to engage in devotional service. Whether in demigod society, asura society, human society or Gandharva society, every living entity should take shelter of the lotus feet of Mukunda and thus become perfect in good fortune.

TEXTS 51–52

nālaṁ dvijatvaṁ devatvam

ṛṣitvaṁ vāsurātmajāḥ

prīṇanāya mukundasya

na vṛttaṁ na bahu-jñatā

na dānaṁ na tapo nejyā

na śaucaṁ na vratāni ca

prīyate 'malayā bhaktyā

harir anyad viḍambanam

SYNONYMS

na-not; alam-sufficient; dvijatvam-being a perfect, highly qualified brāhmaṇa; devatvam-being a demigod; ṛṣitvam-being a saintly person; vā-or; asura-ātma-jāḥ-O descendants of asuras; prīṇanāya-for pleasing; mukundasya-of Mukunda, the Supreme Personality of Godhead; na vṛttam-not good conduct; na-not; bahu-jñatā-vast learning; na-neither; dānam-charity; na tapaḥ-no austerity; na-nor; ijyā-worship; na-nor; śaucam-cleanliness; na vratāni-nor execution of great vows; ca-also; prīyate-is satisfied; amalayā-by spotless; bhaktyā-devotional service; hariḥ-the Supreme Lord; anyat-other things; viḍambanam-only show.

My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brāhmaṇas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.

Prahlāda Mahārāja concludes that one can become perfect by serving the Supreme Lord sincerely by all means. Material elevation to life as a brāhmaṇa, demigod, ṛṣi and so on are not causes for developing love of Godhead, but if one sincerely engages in the service of the Lord, his Kṛṣṇa consciousness is complete. This is confirmed in Bhagavad-gītā (9.30):

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

"Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated." To develop unalloyed love for Kṛṣṇa is the perfection of life. Other processes may be helpful, but if one does not develop his love for Kṛṣṇa, these other processes are simply a waste of time.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

"Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord." (Bhāg. 1.2.8) The test of perfection is one's unalloyed devotion to the Lord.

TEXT 53

tato harau bhagavati

bhaktiṁ kuruta dānavāḥ

ātmaupamyena sarvatra

sarva-bhūtātmanīśvare

SYNONYMS

tataḥ-therefore; harau-unto Lord Hari; bhagavati-the Supreme Personality of Godhead; bhaktim-devotional service; kuruta-execute; dānavāḥ-O my dear friends, O sons of demons; ātma-aupamyena-just as one's own self; sarvatra-everywhere; sarva-bhūta-ātmani-who is situated as the soul and Supersoul of all living entities; īśvare-unto the Supreme Lord, the controller.

My dear friends, O sons of the demons, in the same favorable way that one sees himself and takes care of himself, take to devotional service to satisfy the Supreme Personality of Godhead, who is present everywhere as the Supersoul of all living entities.

The word ātmaupamyena refers to thinking others to be like oneself. One can very intelligently conclude that without devotional service, without becoming Kṛṣṇa conscious, one cannot be happy. Therefore the duty of all devotees is to preach Kṛṣṇa consciousness everywhere all over the world, because all living entities without Kṛṣṇa consciousness are suffering the pangs of material existence. To preach Kṛṣṇa consciousness is the best welfare activity. Indeed, it is described by Śrī Caitanya Mahāprabhu as para-upakāra, work for the true benefit of others. The activities of para-upakāra have been especially entrusted to those who have taken birth in India as human beings.

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra

(Cc. Ādi 9.41)

The entire world is suffering for want of Kṛṣṇa consciousness. Therefore Śrī Caitanya Mahāprabhu advised all human beings born in India to make their lives perfect by Kṛṣṇa consciousness and then preach the gospel of Kṛṣṇa consciousness all over the world so that others may become happy by executing the principles of Kṛṣṇa consciousness.

TEXT 54

daiteyā yakṣa-rakṣāṁsi

striyaḥ śūdrā vrajaukasaḥ

khagā mṛgāḥ pāpa-jīvāḥ

santi hy acyutatāṁ gatāḥ

SYNONYMS

daiteyāḥ-O demons; yakṣa-rakṣāṁsi-the living entities known as the Yakṣas and Rākṣasas; striyaḥ-women; śūdrāḥ-the laborer class; vraja-okasaḥ-village cowherd men; khagāḥ-birds; mṛgāḥ-animals; pāpa-jīvāḥ-sinful living entities; santi-can become; hi-certainly; acyutatām-the qualities of Acyuta, the Supreme Lord; gatāḥ-obtained.

O my friends, O sons of demons, everyone, including you (the Yakṣas and Rākṣasas), the unintelligent women, śūdras and cowherd men, the birds, the lower animals and the sinful living entities, can revive his original, eternal spiritual life and exist forever simply by accepting the principles of bhakti-yoga.

The devotees are referred to as acyuta-gotra, or the dynasty of the Supreme Personality of Godhead. The Lord is called Acyuta, as indicated in Bhagavad-gītā (senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta). The Lord is infallible in the material world because He is the supreme spiritual person. Similarly, the jīvas, who are part and parcel of the Lord, can also become infallible. Although Prahlāda's mother was in the conditional state and was the wife of a demon, even Yakṣas, Rākṣasas, women, śūdras and even birds and other lower living entities can be elevated to the acyuta-gotra, the family of the Supreme Personality of Godhead. That is the highest perfection. As Kṛṣṇa never falls, when we revive our spiritual consciousness, Kṛṣṇa consciousness, we never fall again to material existence. One should understand the position of the supreme Acyuta, Kṛṣṇa, who says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One should understand Acyuta, the supreme infallible, and how we are related with Him, and one should take to the service of the Lord. This is the perfection of life. Śrīla Madhvācārya says, acyutatāṁ cyuti-varjanam. The word acyutatām refers to one who never falls to this material world but always remains in the Vaikuṇṭha world, fully engaged in the service of the Lord.

TEXT 55

etāvān eva loke 'smin

puṁsaḥ svārthaḥ paraḥ smṛtaḥ

ekānta-bhaktir govinde

yat sarvatra tad-īkṣaṇam

SYNONYMS

etāvān-this much; eva-certainly; loke asmin-in this material world; puṁsaḥ-of the living entity; sva-arthaḥ-the real self-interest; paraḥ-transcendental; smṛtaḥ-regarded; ekānta-bhaktiḥ-unalloyed devotional service; govinde-to Govinda; yat-which; sarvatra-everywhere; tat-īkṣaṇam-seeing the relationship with Govinda, Kṛṣṇa.

In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures.

In this verse the words sarvatra tad-īkṣaṇam describe the highest perfection of devotional service, in which one sees everything with reference to Govinda's activities. The highly elevated devotee never sees anything unrelated to Govinda.

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti

"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord." (Cc. Madhya 8.274) Even in this material world, a devotee does not see materially manifested things; instead he sees Govinda in everything. When he sees a tree or a human being, a devotee sees them in relation to Govinda. Govindam ādi-puruṣam: Govinda is the original source of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1) The test of a perfect devotee is that he sees Govinda everywhere in this universe, even in every atomic particle (aṇḍa-ntara-stha-paramāṇu-cayāntara-stham). This is the perfect vision of a devotee. It is therefore said:

nārāyaṇam ayaṁ dhīrāḥ
paśyanti paramārthinaḥ
jagad dhananmayaṁ lubdhāḥ
kāmukāḥ kāminīmayam

A devotee sees everyone and everything in relationship with Nārāyaṇa (nārāyaṇam ayam). Everything is an expansion of Nārāyaṇa's energy. Just as those who are greedy see everything as a source of money-making and those who are lusty see everything as being conducive to sex, the most perfect devotee, Prahlāda Mahārāja, saw Nārāyaṇa even within a stone column. This does not mean, however, that we must accept the words daridra-nārāyaṇa, which have been manufactured by some unscrupulous person. One who actually envisions Nārāyaṇa everywhere makes no distinction between the poor and the rich. To single out the daridra-nārāyaṇas, or poor Nārāyaṇa, and reject the dhani-nārāyaṇa, or rich Nārāyaṇa, is not the vision of a devotee. Rather, that is the imperfect vision of materialistic persons.

Thus end the Bhaktivedanta purports of the Seventh Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "What Prahlāda Learned in the Womb."

Chapter Eight

Lord Nṛsiṁhadeva Slays the King of the Demons

As described in this chapter, Hiraṇyakaśipu was ready to kill his own son Prahlāda Mahārāja, but the Supreme Personality of Godhead appeared in front of the demon as Śrī Nṛkeśarī, half lion and half man, and killed him.

Following the instructions of Prahlāda Mahārāja, all the sons of the demons became attached to Lord Viṣṇu, the Supreme Personality of Godhead. When this attachment became pronounced, their teachers, Ṣaṇḍa and Amarka, were very much afraid that the boys would become more and more devoted to the Lord. In a helpless condition, they approached Hiraṇyakaśipu and described in detail the effect of Prahlāda's preaching. After hearing of this, Hiraṇyakaśipu decided to kill his son Prahlāda. Hiraṇyakaśipu was so angry that Prahlāda Mahārāja fell down at his feet and said many things just to pacify him, but he was unsuccessful in satisfying his demoniac father. Hiraṇyakaśipu, as a typical demon, began to advertise himself as being greater than the Supreme Personality of Godhead, but Prahlāda Mahārāja challenged him, saying that Hiraṇyakaśipu was not God, and began to glorify the Supreme Personality of Godhead, declaring that the Lord is all-pervading, that everything is under Him, and that no one is equal to or greater than Him. Thus he requested his father to be submissive to the omnipotent Supreme Lord.

The more Prahlāda Mahārāja glorified the Supreme Personality of Godhead, the more angry and agitated the demon became. Hiraṇyakaśipu asked his Vaiṣṇava son whether his God existed within the columns of the palace, and Prahlāda Mahārāja immediately accepted that since the Lord is present everywhere, He was also present within the columns. When Hiraṇyakaśipu heard this philosophy from his young son, he derided the boy's statement as just the talk of a child and forcefully struck the pillar with his fist.

As soon as Hiraṇyakaśipu struck the column, there issued forth a tumultuous sound. At first Hiraṇyakaśipu, the King of the demons, could not see anything but the pillar, but to substantiate Prahlāda's statements, the Lord came out of the pillar in His wonderful incarnation as Narasiṁha, half lion and half man. Hiraṇyakaśipu could immediately understand that the extraordinarily wonderful form of the Lord was surely meant for his death, and thus he prepared to fight with the form of half lion and half man. The Lord performed His pastimes by fighting with the demon for some time, and in the evening, on the border between day and night, the Lord captured the demon, threw him on His lap, and killed him by piercing his abdomen with His nails. The Lord not only killed Hiraṇyakaśipu, the King of the demons, but also killed many of his followers. When there was no one else to fight, the Lord, roaring with anger, sat down on Hiraṇyakaśipu's throne.

The entire universe was thus relieved of the rule of Hiraṇyakaśipu, and everyone was jubilant in transcendental bliss. Then all the demigods, headed by Lord Brahmā, approached the Lord. These included the great saintly persons, the Pitās, the Siddhas, the Vidyādharas, the Nāgas, the Manus, the prajāpatis, the Gandharvas, the Cāraṇas, the Yakṣas, the Kimpuruṣas, the Vaitālikas, the Kinnaras and also many other varieties of beings in human form. All of them stood not far from the Supreme Personality of Godhead and began offering their prayers unto the Lord, whose spiritual effulgence was brilliant as He sat on the throne.

TEXT 1

śrī-nārada uvāca

atha daitya-sutāḥ sarve

śrutvā tad-anuvarṇitam

jagṛhur niravadyatvān

naiva gurv-anuśikṣitam

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; atha-thereupon; daitya-sutāḥ-the sons of the demons (the class friends of Prahlāda Mahārāja); sarve-all; śrutvā-hearing; tat-by him (Prahlāda); anuvarṇitam-the statements about devotional life; jagṛhuḥ-accepted; niravadyatvāt-due to the supreme utility of that instruction; na-not; eva-indeed; guru-anuśikṣitam-that which was taught by their teachers.

Nārada Muni continued: All the sons of the demons appreciated the transcendental instructions of Prahlāda Mahārāja and took them very seriously. They rejected the materialistic instructions given by their teachers, Ṣaṇḍa and Amarka.

This is the effect of the preaching of a pure devotee like Prahlāda Mahārāja. If a devotee is qualified, sincere and serious about Kṛṣṇa consciousness and if he follows the instructions of a bona fide spiritual master, as Prahlāda Mahārāja did when preaching the instructions he had received from Nārada Muni, his preaching is effective. As it is said in the Śrīmad-Bhāgavatam (3.25.25):

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

If one tries to understand the discourses given by the sat, or pure devotees, those instructions will be very pleasing to the ear and appealing to the heart. Thus if one is inspired to take to Kṛṣṇa consciousness and if one practices the process in his life, he is surely successful in returning home, back to Godhead. By the grace of Prahlāda Mahārāja, all his class friends, the sons of the demons, became Vaiṣṇavas. They did not like hearing from their so-called teachers Ṣaṇḍa and Amarka, who were interested only in teaching them about diplomacy, politics, economic development and similar topics meant exclusively for sense gratification.

TEXT 2

athācārya-sutas teṣāṁ

buddhim ekānta-saṁsthitām

ālakṣya bhītas tvarito

rājña āvedayad yathā

SYNONYMS

atha-thereupon; ācārya-sutaḥ-the son of Śukrācārya; teṣām-of them (the sons of the demons); buddhim-the intelligence; ekānta-saṁsthitām-fixed in one subject matter, devotional service; ālakṣya-realizing or seeing practically; bhītaḥ-being afraid; tvaritaḥ-as soon as possible; rājñe-unto the King (Hiraṇyakaśipu); āvedayat-submitted; yathā-fittingly.

When Ṣaṇḍa and Amarka, the sons of Śukrācārya, observed that all the students, the sons of the demons, were becoming advanced in Kṛṣṇa consciousness because of the association of Prahlāda Mahārāja, they were afraid. They approached the King of the demons and described the situation as it was.

The words buddhim ekānta-saṁsthitām indicate that as an effect of Prahlāda Mahārāja's preaching, the students who listened to him became fixed in the conclusion that Kṛṣṇa consciousness is the only object of human life. The fact is that anyone who associates with a pure devotee and follows his instructions becomes fixed in Kṛṣṇa consciousness and is not disturbed by materialistic consciousness. The teachers particularly observed this in their students, and therefore they were afraid because the whole community of students was gradually becoming Kṛṣṇa conscious.

TEXTS 3–4

kopāveśa-calad-gātraḥ

putraṁ hantuṁ mano dadhe

kṣiptvā paruṣayā vācā

prahrādam atad-arhaṇam

āhekṣamāṇaḥ pāpena

tiraścīnena cakṣuṣā

praśrayāvanataṁ dāntaṁ

baddhāñjalim avasthitam

sarpaḥ padāhata iva

śvasan prakṛti-dāruṇaḥ

SYNONYMS

kopa-āveśa-by a very angry mood; calat-trembling; gātraḥ-the whole body; putram-his son; hantum-to kill; manaḥ-mind; dadhe-fixed; kṣiptvā-rebuking; paruṣayā-with very harsh; vācā-words; prahrādam-Prahlāda Mahārāja; a-tat-arhaṇam-not fit to be chastised (due to his noble character and tender age); āha-said; īkṣamāṇaḥ-looking at him in anger; pāpena-because of his sinful activities; tiraścīnena-crooked; cakṣuṣā-with eyes; praśraya-avanatam-very gentle and mild; dāntam-very restrained; baddha-añjalim-having folded hands; avasthitam-situated; sarpaḥ-a snake; pada-āhataḥ-being trampled by the foot; iva-like; śvasan-hissing; prakṛti-by nature; dāruṇaḥ-very evil.

When Hiraṇyakaśipu understood the entire situation, he was extremely angry, so much so that his body trembled. Thus he finally decided to kill his son Prahlāda. Hiraṇyakaśipu was by nature very cruel, and feeling insulted, he began hissing like a snake trampled upon by someone's foot. His son Prahlāda was peaceful, mild and gentle, his senses were under control, and he stood before Hiraṇyakaśipu with folded hands. According to Prahlāda's age and behavior, he was not to be chastised. Yet with staring, crooked eyes, Hiraṇyakaśipu rebuked him with the following harsh words.

When one is impudent toward a highly authorized devotee, one is punished by the laws of nature. The duration of his life is diminished, and he loses the blessings of superior persons and the results of pious activities. Hiraṇyakaśipu, for example, had achieved such great power in the material world that he could subdue practically all the planetary systems in the universe, including the heavenly planets (Svargaloka). Yet now, because of his mistreatment of such a Vaiṣṇava as Prahlāda Mahārāja, all the results of his tapasya diminished. As stated in Śrīmad-Bhāgavatam (10.4.46):

āyuḥ śriyaṁ yaśo dharmaṁ
lokān āśiṣa eva ca
hanti śreyāṁsi sarvāṇi
puṁso mahad-atikramaḥ

"When one mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed."

TEXT 5

śrī-hiraṇyakaśipur uvāca

he durvinīta mandātman

kula-bheda-karādhama

stabdhaṁ mac-chāsanodvṛttaṁ

neṣye tvādya yama-kṣayam

SYNONYMS

śrī-hiraṇyakaśipuḥ uvāca-the blessed Hiraṇyakaśipu said; he-O; durvinīta-most impudent; manda-ātman-O stupid fool; kula-bheda-kara-who are bringing about a disruption in the family; adhama-O lowest of mankind; stabdham-most obstinate; mat-śāsana-from my ruling; udvṛttam-going astray; neṣye-I shall bring; tvā-you; adya-today; yama-kṣayam-to the place of Yamarāja, the superintendent of death.

Hiraṇyakaśipu said: O most impudent, most unintelligent disruptor of the family, O lowest of mankind, you have violated my power to rule you, and therefore you are an obstinate fool. Today I shall send you to the place of Yamarāja.

Hiraṇyakaśipu condemned his Vaiṣṇava son Prahlāda for being durvinīta-ungentle, uncivilized, or impudent. Śrīla Viśvanātha Cakravartī Ṭhākura, however, has derived a meaning from this word durvinīta by the mercy of the goddess of learning, Sarasvatī. He says that duḥ refers to this material world. This is confirmed by Lord Kṛṣṇa in His instruction in Bhagavad-gītā that this material world is duḥkhālayam, full of material conditions. Vi means viśeṣa, "specifically," and nīta means "brought in." By the mercy of the Supreme Lord, Prahlāda Mahārāja was especially brought to this material world to teach people how to get out of the material condition. Lord Kṛṣṇa says, yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. When the entire population, or part of it, becomes forgetful of its own duty, Kṛṣṇa comes. When Kṛṣṇa is not present the devotee is present, but the mission is the same: to free the poor conditioned souls from the clutches of the māyā that chastises them.

Śrīla Viśvanātha Cakravartī Ṭhākura further explains that the word mandātman means manda-very bad or very slow in spiritual realization. As stated in Śrīmad-Bhāgavatam (1.1.10), mandāḥ sumanda-matayo manda-bhāgyā. Prahlāda Mahārāja is the guide of all the mandas, or bad living entities who are under the influence of māyā. He is the benefactor even of the slow and bad living entities in this material world. Kula-bheda-karādhama: by his actions, Prahlāda Mahārāja made great personalities who established big, big families seem insignificant. Everyone is interested in his own family and in making his dynasty famous, but Prahlāda Mahārāja was so liberal that he made no distinction between one living entity and another. Therefore he was greater than the great prajāpatis who established their dynasties. The word stabdham means obstinate. A devotee does not care for the instructions of the asuras. When they give instructions, he remains silent. A devotee cares about the instructions of Kṛṣṇa, not those of demons or nondevotees. He does not give any respect to a demon, even though the demon be his father. Mac-chāsanodvṛttam: Prahlāda Mahārāja was disobedient to the orders of his demoniac father. Yama-kṣayam: every conditioned soul is under the control of Yamarāja, but Hiraṇyakaśipu said that he considered Prahlāda Mahārāja his deliverer, for Prahlāda would stop Hiraṇyakaśipu's repetition of birth and death. Because Prahlāda Mahārāja, being a great devotee, was better than any yogī, Hiraṇyakaśipu was to be brought among the society of bhakti-yogīs. Thus Śrīla Viśvanātha Cakravartī Ṭhākura has explained these words in a very interesting way as they can be interpreted from the side of Sarasvatī, the mother of learning.

TEXT 6

kruddhasya yasya kampante

trayo lokāḥ saheśvarāḥ

tasya me 'bhītavan mūḍha

śāsanaṁ kiṁ balo 'tyagāḥ

SYNONYMS

kruddhasya-when angered; yasya-he who; kampante-tremble; trayaḥ lokāḥ-the three worlds; saha-īśvarāḥ-with their leaders; tasya-of that; me-of me (Hiraṇyakaśipu); abhīta-vat-without fear; mūḍha-rascal; śāsanam-ruling order; kim-what; balaḥ-strength; atyagāḥ-have overstepped.

My son Prahlāda, you rascal, you know that when I am angry all the planets of the three worlds tremble, along with their chief rulers. By whose power has a rascal like you become so impudent that you appear fearless and overstep my power to rule you?

The relationship between a pure devotee and the Supreme Personality of Godhead is extremely relishable. A devotee never claims to be very powerful himself; instead, he fully surrenders to the lotus feet of Kṛṣṇa, being confident that in all dangerous conditions Kṛṣṇa will protect His devotee. Kṛṣṇa Himself says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare boldly that My devotee never perishes." The Lord requested Arjuna to declare this instead of declaring it Himself because sometimes Kṛṣṇa changes His view and therefore people might not believe Him. Thus Kṛṣṇa asked Arjuna to declare that a devotee of the Lord is never vanquished.

Hiraṇyakaśipu was perplexed about how his five-year-old boy could be so fearless that he did not care for the order of his very great and powerful father. A devotee cannot execute the order of anyone except the Supreme Personality of Godhead. This is the position of a devotee. Hiraṇyakaśipu could understand that this boy must have been very powerful, since the boy did not heed his orders. Hiraṇyakaśipu asked his son, kiṁ balaḥ: "How have you overcome my order? By whose strength have you done this?"

TEXT 7

śrī-prahrāda uvāca

na kevalaṁ me bhavataś ca rājan

sa vai balaṁ balināṁ cāpareṣām

pare 'vare 'mī sthira-jaṅgamā ye

brahmādayo yena vaśaṁ praṇītāḥ

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja replied; na-not; kevalam-only; me-of me; bhavataḥ-of yourself; ca-and; rājan-O great King; saḥ-he; vai-indeed; balam-strength; balinām-of the strong; ca-and; apareṣām-of others; pare-exalted; avare-subordinate; amī-those; sthira-jaṅgamāḥ-moving or nonmoving living entities; ye-who; brahma-ādayaḥ-beginning from Lord Brahmā; yena-by whom; vaśam-under control; praṇītāḥ-brought.

Prahlāda Mahārāja said: My dear King, the source of my strength, of which you are asking, is also the source of yours. Indeed, the original source of all kinds of strength is one. He is not only your strength or mine, but the only strength for everyone. Without Him, no one can get any strength. Whether moving or not moving, superior or inferior, everyone, including Lord Brahmā, is controlled by the strength of the Supreme Personality of Godhead.

Lord Kṛṣṇa says in Bhagavad-gītā (10.41):

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." This is confirmed by Prahlāda Mahārāja. If one sees extraordinary strength or power anywhere, it is derived from the Supreme Personality of Godhead. To give an example, there are different grades of fire, but all of them derive heat and light from the sun. Similarly, all living entities, big or small, are dependent on the mercy of the Supreme Personality of Godhead. One's only duty is to surrender, for one is a servant and cannot independently attain the position of master. One can attain the position of master only by the mercy of the master, not independently. Unless one understands this philosophy, he is still a mūḍha; in other words, he is not very intelligent. The mūḍhas, the asses who do not have this intelligence, cannot surrender unto the Supreme Personality of Godhead.

Understanding the subordinate position of the living entity takes millions of births, but when one is actually wise he surrenders unto the Supreme Personality of Godhead. The Lord says in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Prahlāda Mahārāja was a great soul, a mahātmā, and therefore he completely surrendered unto the lotus feet of the Lord. He was confident that Kṛṣṇa would give him protection under all circumstances.

TEXT 8

sa īśvaraḥ kāla urukramo 'sāv

ojaḥ sahaḥ sattva-balendriyātmā

sa eva viśvaṁ paramaḥ sva-śaktibhiḥ

sṛjaty avaty atti guṇa-trayeśaḥ

SYNONYMS

saḥ-He (the Supreme Personality of Godhead); īśvaraḥ-the supreme controller; kālaḥ-the time factor; urukramaḥ-the Lord, whose every action is uncommon; asau-that one; ojaḥ-the strength of the senses; sahaḥ-the strength of the mind; sattva-steadiness; bala-bodily strength; indriya-and of the senses themselves; ātmā-the very self; saḥ-He; eva-indeed; viśvam-the whole universe; paramaḥ-the supreme; sva-śaktibhiḥ-by His multifarious transcendental potencies; sṛjati-creates; avati-maintains; atti-winds up; guṇa-traya-īśaḥ-the master of the material modes.

The Supreme Personality of Godhead, who is the supreme controller and time factor, is the power of the senses, the power of the mind, the power of the body, and the vital force of the senses. His influence is unlimited. He is the best of all living entities, the controller of the three modes of material nature. By His own power, He creates this cosmic manifestation, maintains it and annihilates it also.

Since the material world is being moved by the three material modes and since the Lord is their master, the Lord can create, maintain and destroy the material world.

TEXT 9

jahy āsuraṁ bhāvam imaṁ tvam ātmanaḥ

samaṁ mano dhatsva na santi vidviṣaḥ

ṛte 'jitād ātmana utpathe sthitāt

tad dhi hy anantasya mahat samarhaṇam

SYNONYMS

jahi-just give up; āsuram-demoniac; bhāvam-tendency; imam-this; tvam-you (my dear father); ātmanaḥ-of yourself; samam-equal; manaḥ-the mind; dhatsva-make; na-not; santi-are; vidviṣaḥ-enemies; ṛte-except; ajitāt-uncontrolled; ātmanaḥ-the mind; utpathe-on the mistaken path of undesirable tendencies; sthitāt-being situated; tat hi-that (mentality); hi-indeed; anantasya-of the unlimited Lord; mahat-the best; samarhaṇam-method of worship.

Prahlāda Mahārāja continued: My dear father, please give up your demoniac mentality. Do not discriminate in your heart between enemies and friends; make your mind equipoised toward everyone. Except for the uncontrolled and misguided mind, there is no enemy within this world. When one sees everyone on the platform of equality, one then comes to the position of worshiping the Lord perfectly.

Unless one is able to fix the mind at the lotus feet of the Lord, the mind is impossible to control. As Arjuna says in Bhagavad-gītā (6.34):

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram

"For the mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, it seems to me, is more difficult than controlling the wind." The only bona fide process for controlling the mind is to fix the mind by service to the Lord. We create enemies and friends according to the dictation of the mind, but actually there are no enemies and friends. paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. To understand this is the preliminary condition for entering into the kingdom of devotional service.

TEXT 10

dasyūn purā ṣaṇ na vijitya lumpato

manyanta eke sva-jitā diśo daśa

jitātmano jñasya samasya dehināṁ

sādhoḥ sva-moha-prabhavāḥ kutaḥ pare

SYNONYMS

dasyūn-plunderers; purā-in the beginning; ṣaṭ-six; na-not; vijitya-conquering; lumpataḥ-stealing all one s possessions; manyante-consider; eke-some; sva-jitāḥ-conquered; diśaḥ daśa-the ten directions; jita-ātmanaḥ-one who has conquered the senses; jñasya-learned; samasya-equipoised; dehinām-to all living entities; sādhoḥ-of such a saintly person; sva-moha-prabhavāḥ-created by one's own illusion; kutaḥ-where; pare-enemies or opposing elements.

In former times there were many fools like you who did not conquer the six enemies that steal away the wealth of the body. These fools were very proud, thinking, "I have conquered all enemies in all the ten directions." But if a person is victorious over the six enemies and is equipoised toward all living entities, for him there are no enemies. Enemies are merely imagined by one in ignorance.

In this material world, everyone thinks that he has conquered his enemies, not understanding that his enemies are his uncontrolled mind and five senses (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]). In this material world, everyone has become a servant of the senses. Originally everyone is a servant of Kṛṣṇa, but in ignorance one forgets this, and thus one is engaged in the service of māyā through lusty desires, anger, greed, illusion, madness and jealousy. Everyone is actually dependent on the reactions of material laws, but still one thinks himself independent and thinks that he has conquered all directions. In conclusion, one who thinks that he has many enemies is an ignorant man, whereas one who is in Kṛṣṇa consciousness knows that there are no enemies but those within oneself-the uncontrolled mind and senses.

TEXT 11

śrī-hiraṇyakaśipur uvāca

vyaktaṁ tvaṁ martu-kāmo 'si

yo 'timātraṁ vikatthase

mumūrṣūṇāṁ hi mandātman

nanu syur viklavā giraḥ

SYNONYMS

śrī-hiraṇyakaśipuḥ uvāca-the blessed Hiraṇyakaśipu said; vyaktam-evidently; tvam-you; martu-kāmaḥ-desirous of death; asi-are; yaḥ-one who; atimātram-without limit; vikatthase-are boasting (as if you had conquered your senses whereas your father could not do so); mumūrṣūṇām-of persons who are about to meet immediate death; hi-indeed; manda-ātman-O unintelligent rascal; nanu-certainly; syuḥ-become; viklavāḥ-confused; giraḥ-the words.

Hiraṇyakaśipu replied: You rascal, you are trying to minimize my value, as if you were better than me at controlling the senses. This is over-intelligent. I can therefore understand that you desire to die at my hands, for this kind of nonsensical talk is indulged in by those about to die.

It is said in Hitopadeśa, upadeśo hi mūrkhāṇāṁ prokopāya na śāntaye. If good instructions are given to a foolish person, he does not take advantage of them, but becomes more and more angry. Prahlāda Mahārāja's authorized instructions to his father were not accepted by Hiraṇyakaśipu as truth; instead Hiraṇyakaśipu became increasingly angry at his great son, who was a pure devotee. This kind of difficulty always exists when a devotee preaches Kṛṣṇa consciousness to persons like Hiraṇyakaśipu, who are interested in money and women. (The word hiraṇya means "gold," and kaśipu refers to cushions or good bedding.) Moreover, a father does not like to be instructed by his son, especially if the father is a demon. Prahlāda Mahārāja's Vaiṣṇava preaching to his demoniac father was indirectly effective, for because of Hiraṇyakaśipu's excessive jealousy of Kṛṣṇa and His devotee, he was inviting Nṛsiṁhadeva to kill him very quickly. Thus he was expediting his being killed by the Lord Himself. Although Hiraṇyakaśipu was a demon, he is described here by the added word śrī. Why? The answer is that fortunately he had such a great devotee son as Prahlāda Mahārāja. Thus although he was a demon, he would attain salvation and return home, back to Godhead.

TEXT 12

yas tvayā manda-bhāgyokto

mad-anyo jagad-īśvaraḥ

kvāsau yadi sa sarvatra

kasmāt stambhe na dṛśyate

SYNONYMS

yaḥ-the one who; tvayā-by you; manda-bhāgya-O unfortunate one; uktaḥ-described; mat-anyaḥ-besides me; jagat-īśvaraḥ-the supreme controller of the universe; kva-where; asau-that one; yadi-if; saḥ-He; sarvatra-everywhere (all-pervading); kasmāt-why; stambhe-in the pillar before me; na dṛśyate-not seen.

O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?

Demons sometimes declare to a devotee that they cannot accept the existence of God because they cannot see Him. But what the demon does not know is stated by the Lord Himself in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. "I am never manifest to the foolish and unintelligent. For them I am covered by yogamāyā." The Lord is open to being seen by devotees, but nondevotees cannot see Him. The qualification for seeing God is stated in Brahma-saṁhitā (5.38): premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. A devotee who has developed a genuine love for Kṛṣṇa can always see Him everywhere, whereas a demon, not having a clear understanding of the Supreme Lord, cannot see Him. When Hiraṇyakaśipu was threatening to kill Prahlāda Mahārāja, Prahlāda certainly saw the column standing before him and his father, and he saw that the Lord was present in the pillar to encourage him not to fear his demoniac father's words. The Lord was present to protect him. Hiraṇyakaśipu marked Prahlāda's observation and asked him, "Where is your God?" Prahlāda Mahārāja replied, "He is everywhere." Then Hiraṇyakaśipu asked, "Why is He not in this pillar before me?" Thus in all circumstances the devotee can always see the Supreme Lord, whereas the nondevotee cannot.

Prahlāda Mahārāja has here been addressed by his father as "the most unfortunate." Hiraṇyakaśipu thought himself extremely fortunate because he possessed the property of the universe. Prahlāda Mahārāja, his legitimate son, was to have inherited this vast property, but because of his impudence, he was going to die at his father's hands. Therefore the demoniac father considered Prahlāda the most unfortunate because Prahlāda would not be able to inherit his property. Hiraṇyakaśipu did not know that Prahlāda Mahārāja was the most fortunate person within the three worlds because Prahlāda was protected by the Supreme Personality of Godhead. Such are the misunderstandings of demons. They do not know that a devotee is protected by the Lord in all circumstances (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati).

TEXT 13

so 'haṁ vikatthamānasya

śiraḥ kāyād dharāmi te

gopāyeta haris tvādya

yas te śaraṇam īpsitam

SYNONYMS

saḥ-he; aham-I; vikatthamānasya-who are speaking such nonsense; śiraḥ-the head; kāyāt-from the body; harāmi-I shall take away; te-of you; gopāyeta-let Him protect; hariḥ-the Supreme Personality of Godhead; tvā-you; adya-now; yaḥ-He who; te-your; śaraṇam-protector; īpsitam-desired.

Because you are speaking so much nonsense, I shall now sever your head from your body. Now let me see your most worshipable God come to protect you. I want to see it.

Demons always think that the God of the devotees is fictitious. They think that there is no God and that the so-called religious feeling of devotion to God is but an opiate, a kind of illusion, like the illusions derived from LSD and opium. Hiraṇyakaśipu did not believe Prahlāda Mahārāja when Prahlāda asserted that his Lord is present everywhere. Because Hiraṇyakaśipu, as a typical demon, was convinced that there is no God and that no one could protect Prahlāda, he felt encouraged to kill his son. He challenged the idea that the devotee is always protected by the Supreme Lord.

TEXT 14

evaṁ duruktair muhur ardayan ruṣā

sutaṁ mahā-bhāgavataṁ mahāsuraḥ

khaḍgaṁ pragṛhyotpatito varāsanāt

stambhaṁ tatāḍātibalaḥ sva-muṣṭinā

SYNONYMS

evam-thus; duruktaiḥ-by harsh words; muhuḥ-constantly; ardayan-chastising; ruṣā-with unnecessary anger; sutam-his son; mahā-bhāgavatam-who was a most exalted devotee; mahā-asuraḥ-Hiraṇyakaśipu, the great demon; khaḍgam-sword; pragṛhya-taking up; utpatitaḥ-having gotten up; vara-āsanāt-from his exalted throne; stambham-the column; tatāḍa-struck; ati-balaḥ-very strong; sva-muṣṭinā-by his fist.

Being obsessed with anger, Hiraṇyakaśipu, who was very great in bodily strength, thus chastised his exalted devotee-son Prahlāda with harsh words. Cursing him again and again, Hiraṇyakaśipu took up his sword, got up from his royal throne, and with great anger struck his fist against the column.

TEXT 15

tadaiva tasmin ninado 'tibhīṣaṇo

babhūva yenāṇḍa-kaṭāham asphuṭat

yaṁ vai sva-dhiṣṇyopagataṁ tv ajādayaḥ

śrutvā sva-dhāmātyayam aṅga menire

SYNONYMS

tadā-at that time; eva-just; tasmin-within (the pillar); ninadaḥ-a sound; ati-bhīṣaṇaḥ-very fearful; babhūva-there was; yena-by which; aṇḍa-kaṭāham-the covering of the universe; asphuṭat-appeared to crack; yam-which; vai-indeed; sva-dhiṣṇya-upagatam-reaching their respective abodes; tu-but; aja-ādayaḥ-the demigods, headed by Lord Brahmā; śrutvā-hearing; sva-dhāma-atyayam-the destruction of their abodes; aṅga-my dear Yudhiṣṭhira; menire-thought.

Then from within the pillar came a fearful sound, which appeared to crack the covering of the universe. O my dear Yudhiṣṭhira, this sound reached even the abodes of the demigods like Lord Brahmā, and when the demigods heard it, they thought, "Oh, now our planets are being destroyed!"

As we sometimes become very much afraid at the sound of a thunderbolt, perhaps thinking that our houses will be destroyed, the great demigods like Lord Brahmā feared the thundering sound that came from the pillar in front of Hiraṇyakaśipu.

TEXT 16

sa vikraman putra-vadhepsur ojasā

niśamya nirhrādam apūrvam adbhutam

antaḥ-sabhāyāṁ na dadarśa tat-padaṁ

vitatrasur yena surāri-yūtha-pāḥ

SYNONYMS

saḥ-he (Hiraṇyakaśipu); vikraman-exhibiting his prowess; putra-vadha-īpsuḥ-desirous of killing his own son; ojasā-with great strength; niśamya-hearing; nirhrādam-the fierce sound; apūrvam-never heard before; adbhutam-very wonderful; antaḥ-sabhāyām-within the jurisdiction of the great assembly; na-not; dadarśa-saw; tat-padam-the source of that tumultuous sound; vitatrasuḥ-became afraid; yena-by which sound; sura-ari-yūtha-pāḥ-the other leaders of the demons (not only Hiraṇyakaśipu).

While showing his extraordinary prowess, Hiraṇyakaśipu, who desired to kill his own son, heard that wonderful, tumultuous sound, which had never before been heard. Upon hearing the sound, the other leaders of the demons were afraid. None of them could find the origin of that sound in the assembly.

In Bhagavad-gītā (7. 8), Kṛṣṇa explains Himself by saying:

raso 'ham apsu kaunteya
prabhāsmi śaśi sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

"O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man." Here the Lord exhibited His presence everywhere by the tumultuous sound in the sky (śabdaḥ khe). The tumultuous thundering sound was proof of the Lord's presence. The demons like Hiraṇyakaśipu could now realize the supreme ruling power of the Lord, and thus Hiraṇyakaśipu became afraid. However powerful a man may be, he always fears the sound of a thunderbolt. Similarly, Hiraṇyakaśipu and all the demons who were his associates were extremely afraid because of the presence of the Supreme Lord in the form of sound, although they could not trace out the source of the sound.

TEXT 17

satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ

vyāptiṁ ca bhūteṣv akhileṣu cātmanaḥ

adṛśyatātyadbhuta-rūpam udvahan

stambhe sabhāyāṁ na mṛgaṁ na mānuṣam

SYNONYMS

satyam-true; vidhātum-to prove; nija-bhṛtya-bhāṣitam-the words of His own servant (Prahlāda Mahārāja, who had said that his Lord is present everywhere); vyāptim-the pervasion; ca-and; bhūteṣu-among the living entities and elements; akhileṣu-all; ca-also; ātmanaḥ-of Himself; adṛśyata-was seen; ati-very; adbhuta-wonderful; rūpam-form; udvahan-taking; stambhe-in the pillar; sabhāyām-within the assembly; na-not; mṛgam-an animal; na-nor; mānuṣam-a human being.

To prove that the statement of His servant Prahlāda Mahārāja was substantial-in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall-the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall.

When Hiraṇyakaśipu asked Prahlāda Mahārāja, "Where is your Lord? Is He present in this pillar?" Prahlāda Mahārāja fearlessly replied, "Yes, my Lord is present everywhere." Therefore, to convince Hiraṇyakaśipu that the statement of Prahlāda Mahārāja was unmistakably true, the Lord appeared from the pillar. The Lord appeared as half lion and half man so that Hiraṇyakaśipu could not understand whether the great giant was a lion or a human being. To substantiate Prahlāda's statement, the Lord proved that His devotee, as declared in Bhagavad-gītā, is never vanquished (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). Prahlāda Mahārāja's demoniac father had repeatedly threatened to kill Prahlāda, but Prahlāda was confident that he could not be killed, since he was protected by the Supreme Lord. By appearing from the pillar, the Lord encouraged His devotee, saying in effect, "Don't worry. I am present here." By manifesting His form as Nṛsiṁhadeva, the Lord also preserved the truth of Lord Brahmā's promise that Hiraṇyakaśipu was not to be killed by any animal or any man. The Lord appeared in a form that could not be said to be fully a man or a lion.

TEXT 18

sa sattvam enaṁ parito vipaśyan

stambhasya madhyād anunirjihānam

nāyaṁ mṛgo nāpi naro vicitram

aho kim etan nṛ-mṛgendra-rūpam

SYNONYMS

saḥ-he (Hiraṇyakaśipu, the King of the Daityas); sattvam-living being; enam-that; paritaḥ-all around; vipaśyan-looking; stambhasya-of the pillar; madhyāt-from the midst; anunirjihānam-having come out; na-not; ayam-this; mṛgaḥ-animal; na-not; api-indeed; naraḥ-human being; vicitram-very wonderful; aho-alas; kim-what; etat-this; nṛ-mṛga-indra-rūpam-the form of both a man and the king of the beasts, the lion.

While Hiraṇyakaśipu looked all around to find the source of the sound, that wonderful form of the Lord, which could not be ascertained to be either a man or a lion, emerged from the pillar. In amazement, Hiraṇyakaśipu wondered, "What is this creature that is half man and half lion?"

A demon cannot calculate the unlimited potency of the Supreme Lord. As stated in the Vedas, parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca: the different potencies of the Lord are always working as an automatic exhibition of His knowledge. For a demon it is certainly wonderful that the form of a lion and the form of a man can be united, since a demon has no experience of the inconceivable power for which the Supreme Lord is called "all-powerful." Demons cannot understand the omnipotence of the Lord. They simply compare the Lord to one of them (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). Mūḍhas, rascals, think that Kṛṣṇa is an ordinary human being who appears for the benefit of other human beings. paraṁ bhāvam ajānantaḥ: fools, rascals and demons cannot realize the supreme potency of the Lord, but He can do anything and everything; indeed, He can do whatever He likes. When Hiraṇyakaśipu received benedictions from Lord Brahmā, he thought that he was safe, since he received the benediction that he would not be killed either by an animal or by a human being. He never thought that an animal and human being would be combined so that demons like him would be puzzled by such a form. This is the meaning of the Supreme Personality of Godhead's omnipotence.

TEXTS 19–22

mīmāṁsamānasya samutthito 'grato

nṛsiṁha-rūpas tad alaṁ bhayānakam

pratapta-cāmīkara-caṇḍa-locanaṁ

sphurat saṭā-keśara-jṛmbhitānanam

karāla-daṁṣṭraṁ karavāla-cañcala-

kṣurānta-jihvaṁ bhrukuṭī-mukholbaṇam

stabdhordhva-karṇaṁ giri-kandarādbhuta-

vyāttāsya-nāsaṁ hanu-bheda-bhīṣaṇam

divi-spṛśat kāyam adīrgha-pīvara-

grīvoru-vakṣaḥ-sthalam alpa-madhyamam

candrāṁśu-gauraiś churitaṁ tanūruhair

viṣvag bhujānīka-śataṁ nakhāyudham

durāsadaṁ sarva-nijetarāyudha-

praveka-vidrāvita-daitya-dānavam

SYNONYMS

mīmāṁsamānasya-of Hiraṇyakaśipu, who was contemplating the wonderful form of the Lord; samutthitaḥ-appeared; agrataḥ-in front; nṛsiṁha-rūpaḥ-the form of Nṛsiṁhadeva (half lion and half man); tat-that; alam-extraordinarily; bhayānakam-very fearful; pratapta-like molten; cāmīkara-gold; caṇḍa-locanam-having fierce eyes; sphurat-flashing; saṭā-keśara-by His mane; jṛmbhita-ānanam-whose face was expanded; karāla-deadly; daṁṣṭram-with a set of teeth; karavāla-cañcala-waving like a sharp sword; kṣura-anta-and as sharp as a razor; jihvam-whose tongue; bhrukuṭī-mukha-due to His frowning face; ulbaṇam-dreadful; stabdha-motionless; ūrdhva-extending upward; karṇam-whose ears; giri-kandara-like the caves of a mountain; adbhuta-very wonderful; vyāttāsya-with a widely opened mouth; nāsam-and nostrils; hanu-bheda-bhīṣaṇam-causing fear due to the separation of the jaws; divi-spṛśat-touching the sky; kāyam-whose body; adīrgha-short; pīvara-fat; grīva-neck; uru-broad; vakṣaḥ-sthalam-chest; alpa-small; madhyamam-middle portion of the body; candra-aṁśu-like the rays of the moon; gauraiḥ-whitish; churitam-covered; tanūruhaiḥ-with hairs; viṣvak-in all directions; bhuja-of arms; anīka-śatam-with a hundred rows; nakha-having nails; āyudham-as fatal weapons; durāsadam-very difficult to conquer; sarva-all; nija-personal; itara-and other; āyudha-of weapons; praveka-by use of the best; vidrāvita-caused to run; daitya-by whom the demons; dānavam-and the rogues (atheists).

Hiraṇyakaśipu studied the form of the Lord, trying to decide who the form of Nṛsiṁhadeva standing before him was. The Lord's form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teeth; and His razor-sharp tongue, which moved about like a dueling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons.

TEXT 23

prāyeṇa me 'yaṁ hariṇorumāyinā

vadhaḥ smṛto 'nena samudyatena kim

evaṁ bruvaṁs tv abhyapatad gadāyudho

nadan nṛsiṁhaṁ prati daitya-kuñjaraḥ

SYNONYMS

prāyeṇa-probably; me-of me; ayam-this; hariṇā-by the Supreme Lord; uru-māyinā-who possesses the great mystic power; vadhaḥ-the death; smṛtaḥ-planned; anena-with this; samudyatena-endeavor; kim-what use; evam-in this way; bruvan-murmuring; tu-indeed; abhyapatat-attacked; gadā-āyudhaḥ-armed with his weapon, the club; nadan-loudly roaring; nṛ-siṁham-the Lord, appearing in the form of half lion and half man; prati-toward; daitya-kuñjaraḥ-Hiraṇyakaśipu, who was like an elephant.

Hiraṇyakaśipu murmured to himself, "Lord Viṣṇu, who possesses great mystic power, has made this plan to kill me, but what is the use of such an attempt? Who can fight with me?" Thinking like this and taking up his club, Hiraṇyakaśipu attacked the Lord like an elephant.

In the jungle there are sometimes fights between lions and elephants. Here the Lord appeared like a lion, and Hiraṇyakaśipu, unafraid of the Lord, attacked Him like an elephant. Generally the elephant is defeated by the lion, and therefore the comparison in this verse is appropriate.

TEXT 24

alakṣito 'gnau patitaḥ pataṅgamo

yathā nṛsiṁhaujasi so 'suras tadā

na tad vicitraṁ khalu sattva-dhāmani

sva-tejasā yo nu purāpibat tamaḥ

SYNONYMS

alakṣitaḥ-invisible; agnau-in the fire; patitaḥ-fallen; pataṅgamaḥ-an insect; yathā-just as; nṛsiṁha-of Lord Nṛsiṁhadeva; ojasi-in the effulgence; saḥ-he; asuraḥ-Hiraṇyakaśipu; tadā-at that time; na-not; tat-that; vicitram-wonderful; khalu-indeed; sattva-dhāmani-in the Supreme Personality of Godhead, who is situated in pure goodness; sva-tejasā-by His own effulgence; yaḥ-He who (the Lord); nu-indeed; purā-formerly; apibat-swallowed up; tamaḥ-the darkness within the material creation.

Just as a small insect falls forcefully into a fire and the insignificant creature becomes invisible, when Hiraṇyakaśipu attacked the Lord, who was full of effulgence, Hiraṇyakaśipu became invisible. This is not at all astonishing, for the Lord is always situated in pure goodness. Formerly, during creation, He entered the dark universe and illuminated it by His spiritual effulgence.

The Lord is situated transcendentally, in pure goodness. The material world is generally controlled by tamo-guṇa, the quality of ignorance, but the spiritual world, because of the presence of the Lord and His effulgence, is free from all contamination by darkness, passion or contaminated goodness. Although there is a tinge of goodness in this material world in terms of the brahminical qualifications, such qualifications sometimes become invisible because of the strong prevalence of the modes of passion and ignorance. But because the Lord is always transcendentally situated, the material modes of passion and ignorance cannot touch Him. Whenever the Lord is present, there cannot be any darkness from the mode of ignorance. It is stated in Caitanya-caritāmṛta (Madhya 22.31):

kṛṣṇa--sūrya-sama, māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

"Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience." This material world is full of darkness and ignorance of spiritual life, but by bhakti-yoga this ignorance is dissipated. The Lord appeared because of the bhakti-yoga exhibited by Prahlāda Mahārāja, and as soon as the Lord appeared, the influence of Hiraṇyakaśipu's passion and ignorance was vanquished as the Lord's quality of pure goodness, or the Brahman effulgence, became prominent. In that prominent effulgence, Hiraṇyakaśipu became invisible, or his influence became insignificant. An example illustrating how the darkness of the material world is vanquished is given in the śāstra. When Brahmā was created from the lotus stem growing from the abdomen of Garbhodakaśāyī Viṣṇu, Lord Brahmā saw everything to be dark, but when he received knowledge from the Supreme Personality of Godhead, everything became clear, as everything becomes clear when one comes from night to sunshine. The important point is that as long as we are in the material modes of nature, we are always in darkness. This darkness cannot be dissipated without the presence of the Supreme Personality of Godhead, which is invoked by the practice of bhakti-yoga. Bhakti-yoga creates a transcendental situation with no tinges of material contamination.

TEXT 25

tato 'bhipadyābhyahanan mahāsuro

ruṣā nṛsiṁhaṁ gadayoruvegayā

taṁ vikramantaṁ sagadaṁ gadādharo

mahoragaṁ tārkṣya-suto yathāgrahīt

SYNONYMS

tataḥ-thereafter; abhipadya-attacking; abhyahanat-struck; mahā-asuraḥ-the great demon (Hiraṇyakaśipu); ruṣā-with anger; nṛsiṁham-Lord Nṛsiṁhadeva; gadayā-by his club; uru-vegayā-moving with great force; tam-him (Hiraṇyakaśipu); vikramantam-showing his prowess; sa-gadam-with his club; gadā-dharaḥ-Lord Nṛsiṁhadeva, who also holds a club in His hand; mahā-uragam-a great snake; tārkṣya-sutaḥ-Garuḍa, the son of Tārkṣya; yathā-just as; agrahīt-captured.

Thereafter, the great demon Hiraṇyakaśipu, who was extremely angry, swiftly attacked Nṛsiṁhadeva with his club and began to beat Him. Lord Nṛsiṁhadeva, however, captured the great demon, along with his club, just as Garuḍa might capture a great snake.

TEXT 26

sa tasya hastotkalitas tadāsuro

vikrīḍato yadvad ahir garutmataḥ

asādhv amanyanta hṛtaukaso 'marā

ghana-cchadā bhārata sarva-dhiṣṇya-pāḥ

SYNONYMS

saḥ-he (Hiraṇyakaśipu); tasya-of Him (Lord Nṛsiṁhadeva); hasta-from the hands; utkalitaḥ-slipped; tadā-at that time; asuraḥ-the King of the demons, Hiraṇyakaśipu; vikrīḍataḥ-playing; yadvat-exactly like; ahiḥ-a snake; garutmataḥ-of Garuḍa; asādhu-not very good; amanyanta-considered; hṛta-okasaḥ-whose abodes were taken by Hiraṇyakaśipu; amarāḥ-the demigods; ghana-cchadāḥ-situated behind a cover of clouds; bhārata-O great son of Bhārata; sarva-dhiṣṇya-pāḥ-the rulers of the heavenly planets.

O Yudhiṣṭhira, O great son of Bhārata, when Lord Nṛsiṁhadeva gave Hiraṇyakaśipu a chance to slip from His hand, just as Garuḍa sometimes plays with a snake and lets it slip from his mouth, the demigods, who had lost their abodes and who were hiding behind the clouds for fear of the demon, did not consider that incident very good. Indeed, they were perturbed.

When Hiraṇyakaśipu was in the process of being killed by Lord Nṛsiṁhadeva, the Lord gave the demon a chance to slip from His clutches. This incident was not very much appreciated by the demigods, for they were greatly afraid of Hiraṇyakaśipu. They knew that if somehow or other Hiraṇyakaśipu escaped from Nṛsiṁhadeva's hands and saw that the demigods were looking forward to his death with great pleasure, he would take great revenge upon them. Therefore they were very much afraid.

TEXT 27

taṁ manyamāno nija-vīrya-śaṅkitaṁ

yad dhasta-mukto nṛhariṁ mahāsuraḥ

punas tam āsajjata khaḍga-carmaṇī

pragṛhya vegena gata-śramo mṛdhe

SYNONYMS

tam-Him (Lord Nṛsiṁhadeva); manyamānaḥ-thinking; nija-vīrya-śaṅkitam-afraid of his prowess; yat-because; hasta-muktaḥ-freed from the clutches of the Lord; nṛ-harim-Lord Nṛsiṁhadeva; mahā-asuraḥ-the great demon; punaḥ-again; tam-Him; āsajjata-attacked; khaḍga-carmaṇī-his sword and shield; pragṛhya-taking up; vegena-with great force; gata-śramaḥ-his fatigue having gone; mṛdhe-in the battle.

When Hiraṇyakaśipu was freed from the hands of Nṛsiṁhadeva, he falsely thought that the Lord was afraid of his prowess. Therefore, after taking a little rest from the fight, he took up his sword and shield and again attacked the Lord with great force.

When a sinful man enjoys material facilities, foolish people sometimes think, "How is it that this sinful man is enjoying whereas a pious man is suffering?" By the will of the Supreme, a sinful man is sometimes given the chance to enjoy the material world as if he were not under the clutches of material nature, just so that he may be fooled. A sinful man who acts against the laws of nature must be punished, but sometimes he is given a chance to play, exactly like Hiraṇyakaśipu when he was released from the hands of Nṛsiṁhadeva. Hiraṇyakaśipu was destined to be ultimately killed by Nṛsiṁhadeva, but just to see the fun, the Lord gave him a chance to slip from His hands.

TEXT 28

taṁ śyena-vegaṁ śata-candra-vartmabhiś

carantam acchidram upary-adho hariḥ

kṛtvāṭṭa-hāsaṁ kharam utsvanolbaṇaṁ

nimīlitākṣaṁ jagṛhe mahā-javaḥ

SYNONYMS

tam-him (Hiraṇyakaśipu); śyena-vegam-possessing the speed of a hawk; śata-candra-vartmabhiḥ-by the maneuvers of his sword and his shield, which was marked with a hundred moonlike spots; carantam-moving; acchidram-without any weak spot; upari-adhaḥ-up and down; hariḥ-the Supreme Personality of Godhead; kṛtvā-making; aṭṭa-hāsam-loud laughter; kharam-extremely shrill; utsvana-ulbaṇam-very fearful due to its great sound; nimīlita-closed; akṣam-eyes; jagṛhe-captured; mahā-javaḥ-the greatly powerful Lord.

Making a loud, shrill sound of laughter, the Supreme Personality of Godhead, Nārāyaṇa, who is extremely strong and powerful, captured Hiraṇyakaśipu, who was protecting himself with his sword and shield, leaving no gaps open. With the speed of a hawk, Hiraṇyakaśipu moved sometimes in the sky and sometimes on the earth, his eyes closed because of fear of Nṛsiṁhadeva's laughter.

TEXT 29

viṣvak sphurantaṁ grahaṇāturaṁ harir

vyālo yathākhuṁ kuliśākṣata-tvacam

dvāry ūrum āpatya dadāra līlayā

nakhair yathāhiṁ garuḍo mahā-viṣam

SYNONYMS

viṣvak-all around; sphurantam-moving his limbs; grahaṇa-āturam-afflicted because of being captured; hariḥ-the Supreme Personality of Godhead, Nṛsiṁhadeva; vyālaḥ-a snake; yathā-just as; ākhum-a mouse; kuliśa-akṣata-not cut even by the thunderbolt thrown by Indra; tvacam-whose skin; dvāri-on the threshold of the door; ūrum-on His thigh; āpatya-placing; dadāra-pierced; līlayā-very easily; nakhaiḥ-with the nails; yathā-just as; ahim-a snake; garuḍaḥ-Garuḍa, the carrier of Lord Viṣṇu; mahā-viṣam-very venomous.

As a snake captures a mouse or Garuḍa captures a very venomous snake, Lord Nṛsiṁhadeva captured Hiraṇyakaśipu, who could not be pierced even by the thunderbolt of King Indra. As Hiraṇyakaśipu moved his limbs here, there and all around, very much afflicted at being captured, Lord Nṛsiṁhadeva placed the demon on His lap, supporting him with His thighs, and in the doorway of the assembly hall the Lord very easily tore the demon to pieces with the nails of His hand.

Hiraṇyakaśipu had received from Lord Brahmā the benediction that he would not die on the land or in the sky. Therefore, to keep the promise of Lord Brahmā intact, Nṛsiṁhadeva placed Hiraṇyakaśipu's body on His lap, which was neither land nor sky. Hiraṇyakaśipu had received the benediction that he would not die either during the day or at night. Therefore, to keep this promise of Brahmā, the Lord killed Hiraṇyakaśipu in the evening, which is the end of day and the beginning of night but is neither day nor night. Hiraṇyakaśipu had taken a benediction from Lord Brahmā that he would not die from any weapon or be killed by any person, dead or alive. Therefore, just to keep the word of Lord Brahmā, Lord Nṛsiṁhadeva pierced Hiraṇyakaśipu's body with His nails, which were not weapons and were neither living nor dead. Indeed, the nails can be called dead, but at the same time they can be said to be alive. To keep intact all of Lord Brahmā's benedictions, Lord Nṛsiṁhadeva paradoxically but very easily killed the great demon Hiraṇyakaśipu.

TEXT 30

saṁrambha-duṣprekṣya-karāla-locano

vyāttānanāntaṁ vilihan sva-jihvayā

asṛg-lavāktāruṇa-keśarānano

yathāntra-mālī dvipa-hatyayā hariḥ

SYNONYMS

saṁrambha-because of great anger; duṣprekṣya-very difficult to look at; karāla-very fearful; locanaḥ-eyes; vyātta-expanded; ānana-antam-the edge of the mouth; vilihan-licking; sva-jihvayā-with His tongue; asṛk-lava-with spots of blood; ākta-smeared; aruṇa-reddish; keśara-mane; ānanaḥ-and face; yathā-just as; antra-mālī-decorated with a garland of intestines; dvipa-hatyayā-by the killing of an elephant; hariḥ-the lion.

Lord Nṛsiṁhadeva's mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nṛsiṁhadeva, decorated with a garland of intestines taken from Hiraṇyakaśipu's abdomen, resembled a lion that has just killed an elephant.

The hair on Lord Nṛsiṁhadeva's face, being sprinkled with drops of blood, was reddish and looked very beautiful. Lord Nṛsiṁhadeva pierced Hiraṇyakaśipu's abdomen with His nails, pulled out the demon's intestines and wore them as a garland, which enhanced His beauty. Thus the Lord became very fearsome, like a lion engaged in fighting an elephant.

TEXT 31

nakhāṅkurotpāṭita-hṛt-saroruhaṁ

visṛjya tasyānucarān udāyudhān

ahan samastān nakha-śastra-pāṇibhir

dordaṇḍa-yūtho 'nupathān sahasraśaḥ

SYNONYMS

nakha-aṅkura-by the pointed nails; utpāṭita-torn out; hṛt-saroruham-whose heart, which was like a lotus flower; visṛjya-leaving aside; tasya-of him; anucarān-the followers (soldiers and bodyguards); udāyudhān-having raised weapons; ahan-He killed; samastān-all; nakha-śastra-pāṇibhiḥ-with His nails and other weapons in His hands; dordaṇḍa-yūthaḥ-having unlimited arms; anupathān-the attendants of Hiraṇyakaśipu; sahasraśaḥ-by thousands.

The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiraṇyakaśipu's heart and then threw him aside and turned toward the demon's soldiers. These soldiers had come in thousands to fight with Him with raised weapons and were very faithful followers of Hiraṇyakaśipu, but Lord Nṛsiṁhadeva killed all of them merely with the ends of His nails.

Since the creation of the material world, there have been two kinds of men-the devas and the asuras. The devas are always faithful to the Supreme Personality of Godhead, whereas the asuras are always atheists who defy the supremacy of the Lord. At the present moment, throughout the entire world, the atheists are extremely numerous. They are trying to prove that there is no God and that everything takes place due to combinations and permutations of material elements. Thus the material world is becoming more and more godless, and consequently everything is in a disturbed condition. If this continues, the Supreme Personality of Godhead will certainly take action, as He did in the case of Hiraṇyakaśipu. Within a second, Hiraṇyakaśipu and his followers were destroyed, and similarly if this godless civilization continues, it will be destroyed in a second, simply by the movement of one finger of the Supreme Personality of Godhead. The demons should therefore be careful and curtail their godless civilization. They should take advantage of the Kṛṣṇa consciousness movement and become faithful to the Supreme Personality of Godhead; otherwise they are doomed. As Hiraṇyakaśipu was killed in a second, the godless civilization can be destroyed at any moment.

TEXT 32

saṭāvadhūtā jaladāḥ parāpatan

grahāś ca tad-dṛṣṭi-vimuṣṭa-rociṣaḥ

ambhodhayaḥ śvāsa-hatā vicukṣubhur

nirhrāda-bhītā digibhā vicukruśuḥ

SYNONYMS

saṭā-by the hair on Lord Nṛsiṁhadeva's head; avadhūtāḥ-shaken; jaladāḥ-the clouds; parāpatan-scattered; grahāḥ-the luminous planets; ca-and; tat-dṛṣṭi-by His glaring glance; vimuṣṭa-taken away; rociṣaḥ-whose effulgence; ambhodhayaḥ-the water of the oceans and seas; śvāsa-hatāḥ-being struck by Lord Nṛsiṁhadeva's breathing; vicukṣubhuḥ-became turbulent; nirhrāda-bhītāḥ-frightened by Nṛsiṁhadeva's roaring; digibhāḥ-all the elephants guarding the quarters; vicukruśuḥ-cried out.

The hair on Nṛsiṁhadeva's head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.

As the Lord says in Bhagavad-gītā (10.41):

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." The illumination of the planets and stars in the sky is but a partial manifestation of the Lord's effulgence. There are many wonderful qualities of different living entities, but whatever extraordinary things exist are but part of the Lord's tejas, His illumination or brilliance. The deep waves of the seas and oceans and the many other wonders within the creation of the Supreme Personality of Godhead all become insignificant when the Lord, in His special feature, incarnates within this material world. Everything is insignificant in comparison to His personal, all-defeating transcendental qualities.

TEXT 33

dyaus tat-saṭotkṣipta-vimāna-saṅkulā

protsarpata kṣmā ca padābhipīḍitā

śailāḥ samutpetur amuṣya raṁhasā

tat-tejasā khaṁ kakubho na rejire

SYNONYMS

dyauḥ-outer space; tat-saṭā-by His hair; utkṣipta-thrown up; vimāna-saṅkulā-filled with airplanes; protsarpata-slipped out of place; kṣmā-the planet earth; ca-also; pada-abhipīḍitā-distressed due to the heavy weight of the lotus feet of the Lord; śailāḥ-the hills and mountains; samutpetuḥ-sprang up; amuṣya-of that one (the Lord); raṁhasā-due to the intolerable force; tat-tejasā-by His effulgence; kham-the sky; kakubhaḥ-the ten directions; na rejire-did not shine.

Airplanes were thrown into outer space and the upper planetary system by the hair on Nṛsiṁhadeva's head. Because of the pressure of the Lord's lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord's bodily effulgence, both the sky and all directions diminished in their natural illumination.

That there were airplanes flying in the sky long, long ago can be understood from this verse. Śrīmad-Bhāgavatam was spoken five thousand years ago, and the statements of this verse prove that the symptoms of a very advanced civilization then existed, even in the upper planetary systems, as well as in the lower planetary systems. Modern scientists and philosophers foolishly explain that there was no civilization prior to three thousand years ago, but the statement of this verse nullifies such whimsical judgments. The Vedic civilization existed millions and millions of years ago. It existed since the creation of this universe, and it included arrangements all over the universe with all the modern amenities and even more.

TEXT 34

tataḥ sabhāyām upaviṣṭam uttame

nṛpāsane sambhṛta-tejasaṁ vibhum

alakṣita-dvairatham atyamarṣaṇaṁ

pracaṇḍa-vaktraṁ na babhāja kaścana

SYNONYMS

tataḥ-thereafter; sabhāyām-in the assembly house; upaviṣṭam-seated; uttame-on the best; nṛpa-āsane-throne (upon which King Hiraṇyakaśipu used to sit); sambhṛta-tejasam-in full effulgence; vibhum-the Supreme Lord; alakṣita-dvairatham-whose challenger or enemy was not seen; ati-very much; amarṣaṇam-fearsome (due to His anger); pracaṇḍa-terrible; vaktram-face; na-not; babhāja-worshiped; kaścana-anyone.

Manifesting a full effulgence and a fearsome countenance, Lord Nṛsiṁha, being very angry and finding no contestant to face His power and opulence, then sat down in the assembly hall on the excellent throne of the king. Because of fear and obedience, no one could come forward to serve the Lord directly.

When the Lord sat on the throne of Hiraṇyakaśipu, there was no one to protest; no enemy came forward on behalf of Hiraṇyakaśipu to fight with the Lord. This means that His supremacy was immediately accepted by the demons. Another point is that although Hiraṇyakaśipu treated the Lord as his bitterest enemy, he was the Lord's faithful servant in Vaikuṇṭha, and therefore the Lord had no hesitation in sitting on the throne that Hiraṇyakaśipu had so laboriously created. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that sometimes, with great care and attention, great saintly persons and ṛṣis offer the Lord valuable seats dedicated with Vedic mantras and tantras, but still the Lord does not sit upon those thrones. Hiraṇyakaśipu, however, had formerly been Jaya, the doorkeeper at the Vaikuṇṭha gate, and although he had fallen because of the curse of the brāhmaṇas and had gotten the nature of a demon, and although he had never offered anything to the Lord as Hiraṇyakaśipu, the Lord is so affectionate to His devotee and servant that He nonetheless took pleasure in sitting on the throne that Hiraṇyakaśipu had created. In this regard it is to be understood that a devotee is fortunate in any condition of his life.

TEXT 35

niśāmya loka-traya-mastaka-jvaraṁ

tam ādi-daityaṁ hariṇā hataṁ mṛdhe

praharṣa-vegotkalitānanā muhuḥ

prasūna-varṣair vavṛṣuḥ sura-striyaḥ

SYNONYMS

niśāmya-hearing; loka-traya-of the three worlds; mastaka-jvaram-the headache; tam-him; ādi-the original; daityam-demon; hariṇā-by the Supreme Personality of Godhead; hatam-killed; mṛdhe-in battle; praharṣa-vega-by an outburst of ecstasy; utkalita-ānanāḥ-whose faces blossomed; muhuḥ-again and again; prasūna-varṣaiḥ-with showers of flowers; vavṛṣuḥ-rained; sura-striyaḥ-the wives of the demigods.

Hiraṇyakaśipu had been exactly like a fever of meningitis in the head of the three worlds. Thus when the wives of the demigods in the heavenly planets saw that the great demon had been killed by the personal hands of the Supreme Personality of Godhead, their faces blossomed in great joy. The wives of the demigods again and again showered flowers from heaven upon Lord Nṛsiṁhadeva like rain.

TEXT 36

tadā vimānāvalibhir nabhastalaṁ

didṛkṣatāṁ saṅkulam āsa nākinām

surānakā dundubhayo 'tha jaghnire

gandharva-mukhyā nanṛtur jaguḥ striyaḥ

SYNONYMS

tadā-at that time; vimāna-āvalibhiḥ-with different types of airplanes; nabhastalam-the sky; didṛkṣatām-desirous of seeing; saṅkulam-crowded; āsa-became; nākinām-of the demigods; sura-ānakāḥ-the drums of the demigods; dundubhayaḥ-the kettledrums; atha-as well; jaghnire-were sounded; gandharva-mukhyāḥ-the chiefs of Gandharvaloka; nanṛtuḥ-began to dance; jaguḥ-sang; striyaḥ-heavenly society women.

At that time, the airplanes of the demigods, who desired to see the activities of the Supreme Lord, Nārāyaṇa, crowded the sky. The demigods began beating drums and kettledrums, and upon hearing them the angelic women began to dance, while the chiefs of the Gandharvas sang sweetly.

TEXTS 37–39

tatropavrajya vibudhā

brahmendra-giriśādayaḥ

ṛṣayaḥ pitaraḥ siddhā

vidyādhara-mahoragāḥ

manavaḥ prajānāṁ patayo

gandharvāpsara-cāraṇāḥ

yakṣāḥ kimpuruṣās tāta

vetālāḥ saha-kinnarāḥ

te viṣṇu-pārṣadāḥ sarve

sunanda-kumudādayaḥ

mūrdhni baddhāñjali-puṭā

āsīnaṁ tīvra-tejasam

īḍire nara-śārdulaṁ

nātidūracarāḥ pṛthak

SYNONYMS

tatra-there (in the sky); upavrajya-coming (in their respective airplanes); vibudhāḥ-all the different demigods; brahma-indra-giriśa-ādayaḥ-headed by Lord Brahmā, King Indra and Lord Śiva; ṛṣayaḥ-the great saintly sages; pitaraḥ-the inhabitants of Pitṛloka; siddhāḥ-the residents of Siddhaloka; vidyādhara-the residents of Vidyādharaloka; mahā-uragāḥ-the residents of the planets where great serpents reside; manavaḥ-the Manus; prajānām-of the living entities (on different planets); patayaḥ-the chiefs; gandharva-the residents of Gandharvaloka; apsara-the residents of the angelic planet; cāraṇāḥ-the residents of Cāraṇaloka; yakṣāḥ-the Yakṣas; kimpuruṣāḥ-the Kimpuruṣas; tāta-O dear one; vetālāḥ-the Vetālas; saha-kinnarāḥ-along with the Kinnaras; te-they; viṣṇu-pārṣadāḥ-the personal associates of Lord Viṣṇu (in the Vaikuṇṭhalokas); sarve-all; sunanda-kumuda-ādayaḥ-headed by Sunanda and Kumuda; mūrdhni-on their heads; baddha-añjali-puṭāḥ-with folded hands; āsīnam-who was sitting on the throne; tīvra-tejasam-exposing His great spiritual effulgence; īḍire-offered respectful worship; nara-śārdulam-unto the Lord, who had appeared as half man and half lion; na ati-dūracarāḥ-coming near; pṛthak-individually.

My dear King Yudhiṣṭhira, the demigods then approached the Lord. They were headed by Lord Brahmā, King Indra and Lord Śiva and included great saintly persons and the residents of Pitṛloka, Siddhaloka, Vidyādhara-loka and the planet of the snakes. The Manus approached, and so did the chiefs of various other planets. The angelic dancers approached, as did the Gandharvas, the Cāraṇas, the Yakṣas, the inhabitants of Kinnaraloka, the Vetālas, the inhabitants of Kimpuruṣa-loka, and the personal servants of Viṣṇu like Sunanda and Kumuda. All of them came near the Lord, who glowed with intense light. They individually offered their obeisances and prayers, their hands folded at their heads.

TEXT 40

śrī-brahmovāca

nato 'smy anantāya duranta-śaktaye

vicitra-vīryāya pavitra-karmaṇe

viśvasya sarga-sthiti-saṁyamān guṇaiḥ

sva-līlayā sandadhate 'vyayātmane

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; nataḥ-bowed down; asmi-I am; anantāya-unto the unlimited Lord; duranta-very difficult to find an end to; śaktaye-who possesses different potencies; vicitra-vīryāya-having varieties of prowess; pavitra-karmaṇe-whose actions have no reaction (even though doing contrary things, He remains without contamination by the material modes); viśvasya-of the universe; sarga-creation; sthiti-maintenance; saṁyamān-and annihilation; guṇaiḥ-by the material qualities; sva-līlayā-very easily; sandadhate-performs; avyaya-ātmane-whose personality never deteriorates.

Lord Brahmā prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You.

The activities of the Lord are always wonderful. His personal servants Jaya and Vijaya were confidential friends, yet they were cursed, and they accepted bodies of demons. Again, in the family of one such demon, Prahlāda Mahārāja was caused to take birth to exhibit the behavior of an exalted devotee, and then the Lord accepted the body of Nṛsiṁhadeva to kill that same demon, who by the Lord's own will had taken birth in a demoniac family. Therefore, who can understand the Lord's transcendental activities? Not to speak of understanding the transcendental activities of the Lord, no one can understand even the activities of His servants. In Caitanya-caritāmṛta (Madhya 23.39) it is said, tāṅra vākya, kriyā, mudrā vijñeha nā bhujhaya: no one can understand the activities of the Lord's servants. Therefore, what to speak of the activities of the Lord? Who can understand how Kṛṣṇa is benefiting the entire world? The Lord is addressed as duranta-śakti because no one can understand His potencies and how He acts.

TEXT 41

śrī-rudra uvāca

kopa-kālo yugāntas te

hato 'yam asuro 'lpakaḥ

tat-sutaṁ pāhy upasṛtaṁ

bhaktaṁ te bhakta-vatsala

SYNONYMS

śrī-rudraḥ uvāca-Lord Śiva offered his prayer; kopa-kālaḥ-the right time for Your anger (for the purpose of annihilating the universe); yuga-antaḥ-the end of the millennium; te-by You; hataḥ-killed; ayam-this; asuraḥ-great demon; alpakaḥ-very insignificant; tat-sutam-his son (Prahlāda Mahārāja); pāhi-just protect; upasṛtam-who is surrendered and standing nearby; bhaktam-devotee; te-of Your Lordship; bhakta-vatsala-O my Lord, who are so affectionate to Your devotee.

Lord Śiva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiraṇyakaśipu has been killed, O my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahlāda Mahārāja, who is standing nearby as Your fully surrendered devotee.

The Supreme Personality of Godhead is the creator of the material world. There are three processes in creation-namely creation, maintenance and finally annihilation. During the period of annihilation, at the end of each millennium, the Lord becomes angry, and the part of anger is played by Lord Śiva, who is therefore called Rudra. When the Lord appeared in great anger to kill Hiraṇyakaśipu, everyone was extremely afraid of the Lord's attitude, but Lord Śiva, knowing very well that the Lord's anger is also His līlā, was not afraid. Lord Śiva knew that he would have to play the part of anger for the Lord. Kāla means Lord Śiva (Bhairava), and kopa refers to the Lord's anger. These words, combined together as kopa-kāla, refer to the end of each millennium. Actually the Lord is always affectionate toward His devotees, even though He may appear very angry. Because He is avyayātmā-because He never falls down-even when angry the Lord is affectionate toward His devotees. Therefore Lord Śiva reminded the Lord to act like an affectionate father toward Prahlāda Mahārāja, who was standing by the Lord's side as an exalted, fully surrendered devotee.

TEXT 42

śrī-indra uvāca

pratyānītāḥ parama bhavatā trāyatā naḥ sva-bhāgā

daityākrāntaṁ hṛdaya-kamalaṁ tad-gṛhaṁ pratyabodhi

kāla-grastaṁ kiyad idam aho nātha śuśrūṣatāṁ te

muktis teṣāṁ na hi bahumatā nārasiṁhāparaiḥ kim

SYNONYMS

śrī-indraḥ uvāca-Indra, the King of heaven, said; pratyānītāḥ-recovered; parama-O Supreme; bhavatā-by Your Lordship; trāyatā-who are protecting; naḥ-us; sva-bhāgāḥ-shares in the sacrifices; daitya-ākrāntam-afflicted by the demon; hṛdaya-kamalam-the lotuslike cores of our hearts; tat-gṛham-which is actually Your residence; pratyabodhi-it has been illuminated; kāla-grastam-devoured by time; kiyat-insignificant; idam-this (world); aho-alas; nātha-O Lord; śuśrūṣatām-for those who are always engaged in the service; te-of You; muktiḥ-liberation from material bondage; teṣām-of them (the pure devotees); na-not; hi-indeed; bahumatā-thought very important; nāra-siṁha-O Lord Nṛsiṁhadeva, half lion and half human being; aparaiḥ kim-then what is the use of other possessions.

King Indra said: O Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiraṇyakaśipu was most fearsome, our hearts, which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not even care for liberation, not to speak of the benefits of kāma, artha and dharma.

In this material world there are two kinds of people-the devatās (demigods) and the asuras (demons). Although the demigods are attached to material enjoyment, they are devotees of the Lord who act according to the rules and regulations of the Vedic injunctions. During the reign of Hiraṇyakaśipu, everyone was disturbed in the routine duties of Vedic civilization. When Hiraṇyakaśipu was killed, all the demigods, who had always been disturbed by Hiraṇyakaśipu, felt relief in their general way of life.

Because the government in Kali-yuga is full of demons, the living conditions of devotees are always disturbed. Devotees cannot perform yajña, and thus they cannot partake of the remnants of food offered in yajña for the worship of Lord Viṣṇu. The hearts of the demigods are always filled with fear of the demons, and therefore they cannot think of the Supreme Personality of Godhead. The engagement of the demigods is to think of the Lord always within the cores of their hearts. The Lord says in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The demigods fully absorb themselves in meditation upon the Supreme Personality of Godhead to become perfect yogīs, but because of the presence of demons, their hearts are filled with the activities of the demons. Thus their hearts, which are meant to be the abode of the Supreme Lord, are practically occupied by the demons. All the demigods felt relieved when Hiraṇyakaśipu was dead, for they could easily think of the Lord. They could then receive the results of sacrifices and become happy even though in the material world.

TEXT 43

śrī-ṛṣaya ūcuḥ

tvaṁ nas tapaḥ paramam āttha yad ātma-tejo

yenedam ādi-puruṣātma-gataṁ sasarktha

tad vipraluptam amunādya śaraṇya-pāla

rakṣā-gṛhīta-vapuṣā punar anvamaṁsthāḥ

SYNONYMS

śrī-ṛṣayaḥ ūcuḥ-the great sages said; tvam-You; naḥ-our; tapaḥ-austerity; paramam-topmost; āttha-instructed; yat-which; ātma-tejaḥ-Your spiritual power; yena-by which; idam-this (material world); ādi-puruṣa-O supreme original Personality of Godhead; ātma-gatam-merged within Yourself; sasarktha-(You) created; tat-that process of austerity and penance; vipraluptam-stolen; amunā-by that demon (Hiraṇyakaśipu); adya-now; śaraṇya-pāla-O supreme maintainer of those who need to be sheltered; rakṣā-gṛhīta-vapuṣā-by Your body, which You accept to give protection; punaḥ-again; anvamaṁsthāḥ-You have approved.

All the saintly persons present offered their prayers in this way: O Lord, O supreme maintainer of those sheltered at Your lotus feet, O original Personality of Godhead, the process of austerity and penance, in which You instructed us before, is the spiritual power of Your very self. It is by austerity that You create the material world, which lies dormant within You. This austerity was almost stopped by the activities of this demon, but now, by Yourself appearing in the form of Nṛsiṁhadeva, which is meant just to give us protection, and by killing this demon, You have again approved the process of austerity.

The living entities wandering within the jurisdiction of the 8,400,000 species of life get the opportunity for self-realization in the human form and gradually in such other elevated forms as those of the demigods, Kinnaras and Cāraṇas, as will be described below. In the higher statuses of life, beginning from human life, the main duty is tapasya, or austerity. As Ṛṣabhadeva advised His sons, tapo divyaṁ putrakā yena sattvaṁ śuddhyet. To rectify our material existence, austerity (tapasya) is absolutely necessary. However, when people in general come under the control of a demon or a demoniac ruling power, they forget this process of tapasya and gradually also become demoniac. All the saintly persons, who were generally engaged in austerity, felt relieved when Hiraṇyakaśipu was killed by the Lord in the form of Nṛsiṁhadeva. They realized that the original instruction concerning human life-that it is meant for tapasya for self-realization-was reaffirmed by the Lord when He killed Hiraṇyakaśipu.

TEXT 44

śrī-pitara ūcuḥ

śrāddhāni no 'dhibubhuje prasabhaṁ tanūjair

dattāni tīrtha-samaye 'py apibat tilāmbu

tasyodarān nakha-vidīrṇa-vapād ya ārcchat

tasmai namo nṛharaye 'khila-dharma-goptre

SYNONYMS

śrī-pitaraḥ ūcuḥ-the inhabitants of Pitṛloka said; śrāddhāni-the performances of the śrāddha ceremony (offering of food grains to dead forefathers by a particular process); naḥ-our; adhibubhuje-enjoyed; prasabham-by force; tanūjaiḥ-by our sons and grandsons; dattāni-offered; tīrtha-samaye-at the time of bathing in the holy places; api-even; apibat-drank; tila-ambu-offerings of water with sesame seeds; tasya-of the demon; udarāt-from the abdomen; nakha-vidīrṇa-pierced by the nails of the hand; vapāt-the skin of the intestines of which; yaḥ-He who (the Personality of Godhead); ārcchat-obtained; tasmai-unto Him (the Supreme Personality of Godhead); namaḥ-respectful obeisances; nṛ-haraye-who has appeared as half lion and half man (Nṛhari); akhila-universal; dharma-religious principles; goptre-who maintains.

The inhabitants of Pitṛloka prayed: Let us offer our respectful obeisances unto Lord Nṛsiṁhadeva, the maintainer of the religious principles of the universe. He has killed Hiraṇyakaśipu, the demon who by force enjoyed all the offerings of the śrāddha ceremonies performed by our sons and grandsons on the anniversaries of our death and who drank the water with sesame seeds offered in holy places of pilgrimage. By killing this demon, O Lord, You have taken back all this stolen property from his abdomen by piercing it with Your nails. We therefore wish to offer our respectful obeisances unto You.

It is the duty of all householders to offer food grains to all their departed forefathers, but during the time of Hiraṇyakaśipu this process was stopped; no one would offer śrāddha oblations of food grains to the forefathers with great respect. Thus when there is a demoniac rule, everything concerning the Vedic principles is turned upside down, all the religious ceremonies of yajña are stopped, the resources meant to be spent for yajña are taken away by the demoniac government, everything becomes chaotic, and consequently the entire world becomes hell itself. When the demons are killed by the presence of Nṛsiṁhadeva, everyone feels comfortable, irrespective of the planet upon which he lives.

TEXT 45

śrī-siddhā ūcuḥ

yo no gatiṁ yoga-siddhām asādhur

ahārṣīd yoga-tapo-balena

nānā darpaṁ taṁ nakhair vidadāra

tasmai tubhyaṁ praṇatāḥ smo nṛsiṁha

SYNONYMS

śrī-siddhāḥ ūcuḥ-the inhabitants of Siddhaloka said; yaḥ-the person who; naḥ-our; gatim-perfection; yoga-siddhām-achieved by mystic yoga; asādhuḥ-most uncivilized and dishonest; ahārṣīt-stole away; yoga-of mysticism; tapaḥ-and austerities; balena-by the power; nānā darpam-proud due to wealth, opulence and strength; tam-him; nakhaiḥ-by the nails; vidadāra-pierced; tasmai-unto him; tubhyam-unto You; praṇatāḥ-bowed down; smaḥ-we are; nṛsiṁha-O Lord Nṛsiṁhadeva.

The inhabitants of Siddhaloka prayed: O Lord Nṛsiṁhadeva, because we belong to Siddhaloka, we automatically achieve perfection in all eight kinds of mystic power. Yet Hiraṇyakaśipu was so dishonest that by the strength of his power and austerity, he took away our powers. Thus he became very proud of his mystic strength. Now, because this rogue has been killed by Your nails, we offer our respectful obeisances unto You.

On earth there are many yogīs who can exhibit some feeble mystic power by manufacturing pieces of gold like magic, but the inhabitants of the planet Siddhaloka are actually extremely powerful in mysticism. They can fly from one planet to another without airplanes. This is called laghimā-siddhi. They can actually become very light and fly in the sky. By a severe type of austerity, however, Hiraṇyakaśipu excelled all the inhabitants of Siddhaloka and created disturbances for them. The residents of Siddhaloka were also beaten by the powers of Hiraṇyakaśipu. Now that Hiraṇyakaśipu had been killed by the Lord, the inhabitants of Siddhaloka also felt relieved.

TEXT 46

śrī-vidyādharā ūcuḥ

vidyāṁ pṛthag dhāraṇayānurāddhāṁ

nyaṣedhad ajño bala-vīrya-dṛptaḥ

sa yena saṅkhye paśuvad dhatas taṁ

māyā-nṛsiṁhaṁ praṇatāḥ sma nityam

SYNONYMS

śrī-vidyādharāḥ ūcuḥ-the inhabitants of Vidyādhara-loka prayed; vidyām-mystic formulas (by which one can appear and disappear); pṛthak-separately; dhāraṇayā-by various meditations within the mind; anurāddhām-attained; nyaṣedhat-stopped; ajñaḥ-this fool; bala-vīrya-dṛptaḥ-puffed up by bodily strength and his ability to conquer anyone; saḥ-he (Hiraṇyakaśipu); yena-by whom; saṅkhye-in battle; paśu-vat-exactly like an animal; hataḥ-killed; tam-unto Him; māyā-nṛsiṁham-appearing as Lord Nṛsiṁhadeva by the influence of His own energy; praṇatāḥ-fallen; sma-certainly; nityam-eternally.

The inhabitants of Vidyādhara-loka prayed: Our acquired power to appear and disappear in various ways according to varieties of meditation was banned by that foolish Hiraṇyakaśipu because of his pride in his superior bodily strength and his ability to conquer others. Now the Supreme Personality of Godhead has killed him just as if the demon were an animal. Unto that supreme pastime form of Lord Nṛsiṁhadeva, we eternally offer our respectful obeisances.

TEXT 47

śrī-nāgā ūcuḥ

yena pāpena ratnāni

strī-ratnāni hṛtāni naḥ

tad-vakṣaḥ-pāṭanenāsāṁ

dattānanda namo 'stu te

SYNONYMS

śrī-nāgāḥ ūcuḥ-the inhabitants of Nāgaloka, who look like serpents, said; yena-by which person; pāpena-the most sinful (Hiraṇyakaśipu); ratnāni-the jewels on our heads; strī-ratnāni-beautiful wives; hṛtāni-taken away; naḥ-our; tat-his; vakṣaḥ-pāṭanena-by the piercing of the chest; āsām-of all the women (who were kidnapped); datta-ānanda-O Lord, You are the source of the pleasure; namaḥ-our respectful obeisances; astu-let there be; te-unto You.

The inhabitants of Nāgaloka said: The most sinful Hiraṇyakaśipu took away all the jewels on our hoods and all our beautiful wives. Now, since his chest has been pierced by Your nails, You are the source of all pleasure to our wives. Thus we together offer our respectful obeisances unto You.

No one is peaceful if his wealth and wife are forcibly taken away. All the inhabitants of Nāgaloka, which is situated below the earthly planetary system, were in great anxiety because their wealth had been stolen and their wives kidnapped by Hiraṇyakaśipu. Now, Hiraṇyakaśipu having been killed, their wealth and wives were returned, and their wives felt satisfied. The inhabitants of various lokas, or planets, offered their respectful obeisances unto the Lord because they were relieved by the death of Hiraṇyakaśipu. Disturbances similar to those created by Hiraṇyakaśipu are now taking place all over the world because of demoniac governments. As stated in the Twelfth Canto of Śrīmad-Bhāgavatam, the men of the governments of Kali-yuga will be no better than rogues and plunderers. Thus the populace will be harassed on one side by scarcity of food and on another by heavy taxation by the government. In other words, the people in most parts of the world in this age are harassed by the ruling principles of Hiraṇyakaśipu.

TEXT 48

śrī-manava ūcuḥ

manavo vayaṁ tava nideśa-kāriṇo

ditijena deva paribhūta-setavaḥ

bhavatā khalaḥ sa upasaṁhṛtaḥ prabho

karavāma te kim anuśādhi kiṅkarān

SYNONYMS

śrī-manavaḥ ūcuḥ-all the Manus offered their respectful obeisances by saying; manavaḥ-the leaders of the universal affairs (especially in connection with giving knowledge to humanity about how to live lawfully under the protection of the Supreme Personality of Godhead); vayam-we; tava-of Your Lordship; nideśa-kāriṇaḥ-the carriers of the orders; diti-jena-by Hiraṇyakaśipu, the son of Diti; deva-O Lord; paribhūta-disregarded; setavaḥ-whose laws of morality concerning the varṇāśrama system in human society; bhavatā-by Your Lordship; khalaḥ-the most envious rascal; saḥ-he; upasaṁhṛtaḥ-killed; prabho-O Lord; karavāma-shall we do; te-Your; kim-what; anuśādhi-please direct; kiṅkarān-Your eternal servants.

All the Manus offered their prayers as follows: As Your order carriers, O Lord, we, the Manus, are the law-givers for human society, but because of the temporary supremacy of this great demon, Hiraṇyakaśipu, our laws for maintaining varṇāśrama-dharma were destroyed. O Lord, now that You have killed this great demon, we are in our normal condition. Kindly order us, Your eternal servants, what to do now.

In many places in Bhagavad-gītā, the Supreme Lord, Kṛṣṇa, refers to the varṇāśrama-dharma of four varṇas and four āśramas. He teaches people about this varṇāśrama-dharma so that all of human society can live peacefully by observing the principles for the four social divisions and four spiritual divisions (varṇa and āśrama) and thus make advancement in spiritual knowledge. The Manus compiled the Manu-saṁhitā. The word saṁhitā means Vedic knowledge, and manu indicates that this knowledge is given by Manu. The Manus are sometimes incarnations of the Supreme Lord and sometimes empowered living entities. Formerly, many long years ago, Lord Kṛṣṇa instructed the sun-god. The Manus are generally sons of the sun-god. Therefore, while speaking to Arjuna about the importance of Bhagavad-gītā, Kṛṣṇa said, imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha: [Bg. 4.1] "This instruction was given to Vivasvān, the sun-god, who in turn instructed his son Manu." Manu gave the law known as Manu-saṁhitā, which is full of directions based on varṇa and āśrama concerning how to live as a human being. These are very scientific ways of life, but under the rule of demons like Hiraṇyakaśipu, human society breaks all these systems of law and order and gradually becomes lower and lower. Thus there is no peace in the world. The conclusion is that if we want real peace and order in the human society, we must follow the principles laid down by the Manu-saṁhitā and confirmed by the Supreme Personality of Godhead, Kṛṣṇa.

TEXT 49

śrī-prajāpataya ūcuḥ

prajeśā vayaṁ te pareśābhisṛṣṭā

na yena prajā vai sṛjāmo niṣiddhāḥ

sa eṣa tvayā bhinna-vakṣā nu śete

jagan-maṅgalaṁ sattva-mūrte 'vatāraḥ

SYNONYMS

śrī-prajāpatayaḥ ūcuḥ-the great personalities who created the various living beings offered their prayers by saying; prajā-īśāḥ-the prajāpatis created by Lord Brahmā, who have created generations of living entities; vayam-we; te-of You; para-īśa-O Supreme Lord; abhisṛṣṭāḥ-born; na-not; yena-by whom (Hiraṇyakaśipu); prajāḥ-living entities; vai-indeed; sṛjāmaḥ-we create; niṣiddhāḥ-being forbidden; saḥ-he (Hiraṇyakaśipu); eṣaḥ-this; tvayā-by You; bhinna-vakṣāḥ-whose chest has been split; nu-indeed; śete-lies down; jagat-maṅgalam-for the auspiciousness of the whole world; sattva-mūrte-in this transcendental form of pure goodness; avatāraḥ-this incarnation.

The prajāpatis offered their prayers as follows: O Supreme Lord, Lord of even Brahmā and Śiva, we, the prajāpatis, were created by You to execute Your orders, but we were forbidden by Hiraṇyakaśipu to create any more good progeny. Now the demon is lying dead before us, his chest pierced by You. Let us therefore offer our respectful obeisances unto You, whose incarnation in this form of pure goodness is meant for the welfare of the entire universe.

TEXT 50

śrī-gandharvā ūcuḥ

vayaṁ vibho te naṭa-nāṭya-gāyakā

yenātmasād vīrya-balaujasā kṛtāḥ

sa eṣa nīto bhavatā daśām imāṁ

kim utpathasthaḥ kuśalāya kalpate

SYNONYMS

śrī-gandharvāḥ ūcuḥ-the inhabitants of Gandharvaloka (who are usually engaged as musicians of the heavenly planets) said; vayam-we; vibho-O Lord; te-Your; naṭa-nāṭya-gāyakāḥ-dancers and singers in dramatic performances; yena-by whom; ātmasāt-under subjection; vīrya-of his valor; bala-and bodily strength; ojasā-by the influence; kṛtāḥ-made (brought); saḥ-he (Hiraṇyakaśipu); eṣaḥ-this; nītaḥ-brought; bhavatā-by Your Lordship; daśām imām-to this condition; kim-whether; utpathasthaḥ-anyone who is an upstart; kuśalāya-for auspiciousness; kalpate-is capable.

The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in dramatic performances, but this Hiraṇyakaśipu, by the influence of his bodily strength and valor, brought us under his subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities of such an upstart as Hiraṇyakaśipu?

By being a very obedient servant of the Supreme Lord, one becomes extremely powerful in bodily strength, influence and effulgence, whereas the fate of demoniac upstarts is ultimately to fall down like Hiraṇyakaśipu. Hiraṇyakaśipu and persons like him may be very powerful for some time, but the obedient servants of the Supreme Personality of Godhead like the demigods remain powerful always. They are victorious over the influence of Hiraṇyakaśipu by the grace of the Supreme Lord.

TEXT 51

śrī-cāraṇā ūcuḥ

hare tavāṅghri-paṅkajaṁ

bhavāpavargam āśritāḥ

yad eṣa sādhu-hṛc-chayas

tvayāsuraḥ samāpitaḥ

SYNONYMS

śrī-cāraṇāḥ ūcuḥ-the inhabitants of the Cāraṇa planet said; hare-O Lord; tava-Your; aṅghri-paṅkajam-lotus feet; bhava-apavargam-the only shelter for becoming free from the contamination of material existence; āśritāḥ-sheltered at; yat-because; eṣaḥ-this; sādhu-hṛt-śayaḥ-stake in the hearts of all honest persons; tvayā-by Your Lordship; asuraḥ-the demon (Hiraṇyakaśipu); samāpitaḥ-finished.

The inhabitants of the Cāraṇa planet said: O Lord, because You have destroyed the demon Hiraṇyakaśipu, who was always a stake in the hearts of all honest men, we are now relieved, and we eternally take shelter of Your lotus feet, which award the conditioned soul liberation from materialistic contamination.

The Supreme Personality of Godhead in His transcendental form of Narahari, Nṛsiṁhadeva, is always ready to kill the demons, who always create disturbances in the minds of honest devotees. To spread the Kṛṣṇa consciousness movement, devotees have to face many dangers and impediments all over the world, but a faithful servant who preaches with great devotion to the Lord must know that Lord Nṛsiṁhadeva is always his protector.

TEXT 52

śrī-yakṣā ūcuḥ

vayam anucara-mukhyāḥ karmabhis te mano-jñais

ta iha diti-sutena prāpitā vāhakatvam

sa tu jana-paritāpaṁ tat-kṛtaṁ jānatā te

narahara upanītaḥ pañcatāṁ pañca-viṁśa

SYNONYMS

śrī-yakṣāḥ ūcuḥ-the inhabitants of the Yakṣa planet prayed; vayam-we; anucara-mukhyāḥ-the chief among Your many servants; karmabhiḥ-by services; te-unto You; mano-jñaiḥ-very pleasing; te-they; iha-at the present moment; diti-sutena-by Hiraṇyakaśipu, the son of Diti; prāpitāḥ-forced to engage as; vāhakatvam-the palanquin carriers; saḥ-he; tu-but; jana-paritāpam-the miserable condition of everyone; tat-kṛtam-caused by him; jānatā-knowing; te-by You; nara-hara-O Lord in the form of Nṛsiṁha; upanītaḥ-is put to; pañcatām-death; pañca-viṁśa-O twenty-fifth principle (the controller of the other twenty-four elements).

The inhabitants of Yakṣaloka prayed: O controller of the twenty-four elements, we are considered the best servants of Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of Hiraṇyakaśipu, the son of Diti. O Lord in the form of Nṛsiṁhadeva, You know how this demon gave trouble to everyone, but now You have killed him, and his body is mixing with the five material elements.

The Supreme Lord is the controller of the ten senses, the five material elements, the five sense objects, the mind, the intelligence, the false ego and the soul. Therefore He is addressed as pañca-viṁśa, the twenty-fifth element. The inhabitants of the Yakṣa planet are supposed to be the best of all servants, but Hiraṇyakaśipu engaged them as palanquin carriers. The entire universe was in trouble because of Hiraṇyakaśipu, but now that Hiraṇyakaśipu's body was mixing with the five material elements-earth, water, fire, air and sky-everyone felt relief. Upon Hiraṇyakaśipu's death, the Yakṣas were reinstated in their original service to the Supreme Personality of Godhead. Thus they felt obliged to the Lord and offered their prayers.

TEXT 53

śrī-kimpuruṣā ūcuḥ

vayaṁ kimpuruṣās tvaṁ tu

mahā-puruṣa īśvaraḥ

ayaṁ kupuruṣo naṣṭo

dhik-kṛtaḥ sādhubhir yadā

SYNONYMS

śrī-kimpuruṣāḥ ūcuḥ-the inhabitants of Kimpuruṣa-loka said; vayam-we; kimpuruṣāḥ-the inhabitants of Kimpuruṣa-loka, or insignificant living entities; tvam-Your Lordship; tu-however; mahā-puruṣaḥ-the Supreme Personality of Godhead; īśvaraḥ-the supreme controller; ayam-this; ku-puruṣaḥ-most sinful person, Hiraṇyakaśipu; naṣṭaḥ-slain; dhik-kṛtaḥ-being condemned; sādhubhiḥ-by the saintly persons; yadā-when.

The inhabitants of Kimpuruṣa-loka said: We are insignificant living entities, and You are the Supreme Personality of Godhead, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was condemned by devotees because they were disgusted with him, he was then killed by You.

The cause of the Supreme Lord's appearance upon this earth is stated in Bhagavad-gītā (4.7–8) by the Lord Himself:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
[Bg. 4.7]

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
[Bg. 4.8]

"Whenever and wherever there is a decrease in religious principles and a predominant rise in irreligion, at that time I descend Myself. To deliver the pious and annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself, millennium after millennium." The Lord appears in order to execute two kinds of activities-to kill the demons and to protect the devotees. When the devotees are too disturbed by the demons, the Lord certainly appears in different incarnations to give the devotees protection. The devotees following in the footsteps of Prahlāda Mahārāja should not be disturbed by the demoniac activities of the nondevotees. Rather, they should stick to their principles as sincere servants of the Lord and rest assured that the demoniac activities directed against them will not be able to stop their devotional service.

TEXT 54

śrī-vaitālikā ūcuḥ

sabhāsu satreṣu tavāmalaṁ yaśo

gītvā saparyāṁ mahatīṁ labhāmahe

yas tām anaiṣīd vaśam eṣa durjano

dviṣṭyā hatas te bhagavan yathāmayaḥ

SYNONYMS

śrī-vaitālikāḥ ūcuḥ-the inhabitants of Vaitālika-loka said; sabhāsu-in great assemblies; satreṣu-in the arenas of sacrifice; tava-Your; amalam-without any spot of material contamination; yaśaḥ-reputation; gītvā-singing; saparyām-respectful position; mahatīm-great; labhāmahe-we achieved; yaḥ-he who; tām-that (respectful position); anaiṣīt-brought under; vaśam-his control; eṣaḥ-this; durjanaḥ-crooked person; dviṣṭyā-by great fortune; hataḥ-killed; te-by You; bhagavan-O Lord; yathā-exactly like; āmayaḥ-a disease.

The inhabitants of Vaitālika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position. Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease.

TEXT 55

śrī-kinnarā ūcuḥ

vayam īśa kinnara-gaṇās tavānugā

ditijena viṣṭim amunānukāritāḥ

bhavatā hare sa vṛjino 'vasādito

narasiṁha nātha vibhavāya no bhava

SYNONYMS

śrī-kinnarāḥ ūcuḥ-the inhabitants of the Kinnara planet said; vayam-we; īśa-O Lord; kinnara-gaṇāḥ-the inhabitants of the Kinnara planet; tava-Your; anugāḥ-faithful servants; diti-jena-by the son of Diti; viṣṭim-service without remuneration; amunā-by that; anukāritāḥ-caused to perform; bhavatā-by You; hare-O Lord; saḥ-he; vṛjinaḥ-most sinful; avasāditaḥ-destroyed; narasiṁha-O Lord Nṛsiṁhadeva; nātha-O master; vibhavāya-for the happiness and opulence; naḥ-of us; bhava-You please be.

The Kinnaras said: O supreme controller, we are ever-existing servants of Your Lordship, but instead of rendering service to You, we were engaged by this demon in his service, constantly and without remuneration. This sinful man has now been killed by You. Therefore, O Lord Nṛsiṁhadeva, our master, we offer our respectful obeisances unto You. Please continue to be our patron.

TEXT 56

śrī-viṣṇu-pārṣadā ūcuḥ

adyaitad dhari-nara-rūpam adbhutaṁ te

dṛṣṭaṁ naḥ śaraṇada sarva-loka-śarma

so 'yaṁ te vidhikara īśa vipra-śaptas

tasyedaṁ nidhanam anugrahāya vidmaḥ

SYNONYMS

śrī-viṣṇu-pārṣadāḥ ūcuḥ-the associates of Lord Viṣṇu in Vaikuṇṭhaloka said; adya-today; etat-this; hari-nara-of half lion and half human being; rūpam-form; adbhutam-very wonderful; te-Your; dṛṣṭam-seen; naḥ-of us; śaraṇa-da-the everlasting bestower of shelter; sarva-loka-śarma-which brings good fortune to all the various planets; saḥ-he; ayam-this; te-of Your Lordship; vidhikaraḥ-order carrier (servant); īśa-O Lord; vipra-śaptaḥ-being cursed by the brāhmaṇas; tasya-of him; idam-this; nidhanam-killing; anugrahāya-for the special favor; vidmaḥ-we understand.

The associates of Lord Viṣṇu in Vaikuṇṭha offered this prayer: O Lord, our supreme giver of shelter, today we have seen Your wonderful form as Lord Nṛsiṁhadeva, meant for the good fortune of all the world. O Lord, we can understand that Hiraṇyakaśipu was the same Jaya who engaged in Your service but was cursed by brāhmaṇas and who thus received the body of a demon. We understand that his having now been killed is Your special mercy upon him.

Hiraṇyakaśipu's coming to this earth and acting as the Lord's enemy was prearranged. Jaya and Vijaya were cursed by the brāhmaṇas Sanaka, Sanat-kumāra, Sanandana and Sanātana because Jaya and Vijaya checked these four Kumāras. The Lord accepted this cursing of His servants and agreed that they would have to go to the material world and would then return to Vaikuṇṭha after serving the term of the curse. Jaya and Vijaya were very much perturbed, but the Lord advised them to act as enemies, for then they would return after three births; otherwise, ordinarily, they would have to take seven births. With this authority, Jaya and Vijaya acted as the Lord's enemies, and now that these two were dead, all the Viṣṇudūtas understood that the Lord's killing of Hiraṇyakaśipu was special mercy bestowed upon them.

Thus end the Bhaktivedanta purports of the Seventh Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Nṛsiṁhadeva Slays the King of the Demons."

Chapter Nine

Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers

As related in this chapter, Prahlāda Mahārāja, following the order of Lord Brahmā, pacified the Lord when the Lord was extremely angry after having killed Hiraṇyakaśipu.

After Hiraṇyakaśipu was killed, the Lord continued to be very angry, and the demigods, headed by Lord Brahmā, could not pacify Him. Even mother Lakṣmī, the goddess of fortune, the constant companion of Nārāyaṇa, could not dare come before Lord Nṛsiṁhadeva. Then Lord Brahmā asked Prahlāda Mahārāja to go forward and pacify the Lord's anger. Prahlāda Mahārāja, being confident of the affection of his master, Lord Nṛsiṁhadeva, was not afraid at all. He very gravely appeared before the Lord's lotus feet and offered Him respectful obeisances. Lord Nṛsiṁhadeva, being very much affectionate toward Prahlāda Mahārāja, put His hand on Prahlāda's head, and because of being personally touched by the Lord, Prahlāda Mahārāja immediately achieved brahma-jñāna, spiritual knowledge. Thus he offered his prayers to the Lord in full spiritual knowledge and full devotional ecstasy. The instructions given by Prahlāda Mahārāja in the form of his prayers are as follows.

Prahlāda said, "I am not proud of being able to offer prayers to the Supreme Personality of Godhead. I simply take shelter of the mercy of the Lord, for without devotion one cannot appease Him. One cannot please the Supreme Personality of Godhead simply by dint of high parentage or great opulence, learning, austerity, penance or mystic power. Indeed, these are never pleasing to the Supreme Lord, for nothing can please Him but pure devotional service. Even if a nondevotee is a brāhmaṇa qualified with the twelve brahminical symptoms, he cannot be very dear to the Lord, whereas if a person born in a family of dog-eaters is a devotee, the Lord can accept his prayers. The Lord does not need anyone's prayers, but if a devotee offers his prayers to the Lord, the devotee benefits greatly. Ignorant persons born in low families, therefore, can sincerely offer heartfelt prayers to the Lord, and the Lord will accept them. As soon as one offers his prayers to the Lord, he is immediately situated on the Brahman platform.

Lord Nṛsiṁhadeva appeared for the benefit of all human society, not only for Prahlāda's personal benefit. The fierce form of Lord Nṛsiṁhadeva may appear most awful to a nondevotee, but to the devotee the Lord is always affectionate as He is in other forms. Conditioned life in the material world is actually extremely fearful; indeed, a devotee is not afraid of anything else. Fear of material existence is due to false ego. Therefore the ultimate goal of life for every living entity is to attain the position of being servant of the servant of the Lord. The miserable condition of the living entities in the material world can be remedied only by the mercy of the Lord. Although there are so-called material protectors like Lord Brahmā and the other demigods, or even one's own father, they are unable to do anything if one is neglected by the Supreme Personality of Godhead. However, one who has fully taken shelter of the Lord's lotus feet can be saved from the onslaught of material nature. Therefore every living entity should be unattracted by material so-called happiness and should take shelter of the Lord by all means. That is the mission of human life. To be attracted by sense gratification is simply foolish. Whether one is a devotee of the Lord or is a nondevotee does not depend upon one's birth in a high or low family. Even Lord Brahmā and the goddess of fortune cannot achieve the full favor of the Lord, whereas a devotee can very easily attain such devotional service. The Lord's mercy is bestowed equally upon everyone, regardless of whether one is high or low. Because Prahlāda Mahārāja was blessed by Nārada Muni, Prahlāda became a great devotee. The Lord always saves the devotee from impersonalists and voidists. The Lord is present in everyone's heart as the Supersoul to give the living being protection and all benefits. Thus the Lord acts sometimes as the killer and sometimes as the protector. One should not accuse the Lord for any discrepancies. It is His plan that we see varieties of life within this material world. All of them are ultimately His mercy.

Although the entire cosmic manifestation is nondifferent, the material world is nonetheless different from the spiritual world. Only by the mercy of the Supreme Lord can one understand how the wonderful material nature acts. For example, although Lord Brahmā appeared from the lotus seat that had grown from the abdomen of Garbhodakaśāyī Viṣṇu, he could not understand what to do after his appearance. He was attacked by two demons, Madhu and Kaiṭabha, who took away Vedic knowledge, but the Lord killed them and entrusted to Lord Brahmā the Vedic knowledge. Thus the Lord appears in every millennium in the societies of demigods, human beings, animals, saints and aquatics. All such incarnations are meant to protect the devotees and kill the demons, but this killing and protecting does not reflect any sense of partiality on the part of the Supreme Lord. The conditioned soul is always attracted by the external energy. Therefore he is subjected to lust and greed, and he suffers under the conditions of material nature. The Lord's causeless mercy toward His devotee is the only means by which to get out of material existence. Anyone engaged in glorifying the Lord's activities is always unafraid of this material world, whereas one who cannot glorify the Lord in that way is subjected to all lamentation.

Those interested in silently worshiping the Lord in solitary places may be eligible for liberation themselves, but a pure devotee is always aggrieved to see others suffering. Therefore, not caring for his own liberation, he always engages in preaching by glorifying the Lord. Prahlāda Mahārāja, therefore, had tried to deliver his class friends by preaching and had never remained silent. Although being silent, observing austerities and penances, learning the Vedic literature, undergoing ritualistic ceremonies, living in a solitary place and performing japa and transcendental meditation are approved means of liberation, they are meant for nondevotees or for cheaters who want to live at the expense of others. A pure devotee, however, being freed from all such deceptive activities, is able to see the Lord face to face.

The atomic theory of the composition of the cosmic manifestation is not factual. The Lord is the cause of everything, and therefore He is the cause of this creation. One should therefore always engage in devotional service by offering respectful obeisances to the Lord, offering prayers, working for the Lord, worshiping the Lord in the temple, always remembering the Lord and always hearing about His transcendental activities. Without these six kinds of activity, one cannot attain to devotional service.

Prahlāda Mahārāja thus offered his prayers to the Supreme Lord, begging His mercy at every step. Lord Nṛsiṁhadeva was pacified by Prahlāda Mahārāja's prayers and wanted to give him benedictions by which Prahlāda could procure all kinds of material facilities. Prahlāda Mahārāja, however, was not misled by material facilities. Rather, he wanted to remain always a servant of the servant of the Lord.

TEXT 1

śrī-nārada uvāca

evaṁ surādayaḥ sarve

brahma-rudra-puraḥ sarāḥ

nopaitum aśakan manyu-

saṁrambhaṁ sudurāsadam

SYNONYMS

śrī-nārada uvāca-the great saintly sage Nārada Muni said; evam-thus; sura-ādayaḥ-the groups of demigods; sarve-all; brahma-rudra-puraḥ sarāḥ-represented by Lord Brahmā and Lord Śiva; na-not; upaitum-to go before the Lord; aśakan-able; manyu-saṁrambham-in a completely angry mood; su-durāsadam-very difficult to approach (Lord Nṛsiṁhadeva).

The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.

Śrīla Narottama dāsa Ṭhākura has sung in his prema-bhakti-candrikā, 'krodha' bhakta-dveṣi jane: anger should be used to punish a demon who is envious of devotees. Kāma, krodha, lobha, moha, mada and mātsarya-lust, anger, greed, illusion, pride and envy-all have their proper use for the Supreme Personality of Godhead and His devotee. A devotee of the Lord cannot tolerate blasphemy of the Lord or His other devotees, and the Lord also cannot tolerate blasphemy of a devotee. Thus Lord Nṛsiṁhadeva was so very angry that the great demigods like Lord Brahmā and Lord Śiva and even the goddess of fortune, who is the Lord's constant companion, could not pacify Him, even after offering prayers of glorification and praise. No one was able to pacify the Lord in His anger, but because the Lord was willing to exhibit His affection for Prahlāda Mahārāja, all the demigods and the others present before the Lord pushed Prahlāda Mahārāja forward to pacify Him.

TEXT 2

sākṣāt śrīḥ preṣitā devair

dṛṣṭvā taṁ mahad adbhutam

adṛṣṭāśruta-pūrvatvāt

sā nopeyāya śaṅkitā

SYNONYMS

sākṣāt-directly; śrīḥ-the goddess of fortune; preṣitā-being requested to go forward before the Lord; devaiḥ-by all the demigods (headed by Lord Brahmā and Lord Śiva); dṛṣṭvā-after seeing; tam-Him (Lord Nṛsiṁhadeva); mahat-very big; adbhutam-wonderful; adṛṣṭa-never seen; aśruta-never heard of; pūrvatvāt-due to being previously; sā-the goddess of fortune, Lakṣmī; na-not; upeyāya-went before the Lord; śaṅkitā-being very much afraid.

The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.

The Lord has unlimited forms and bodily features (advaitam acyutam anādim ananta-rūpam [Bs 5.33]). These are all situated in Vaikuṇṭha, yet Lakṣmīdevī, the goddess of fortune, being inspired by līlā-śakti, could not appreciate this unprecedented form of the Lord. In this regard, Śrīla Madhvācārya recites the following verses from the Brahmāṇḍa Purāṇa:

adṛṣṭāśruta-pūrvatvād
anyaiḥ sādhāraṇair janaiḥ
nṛsiṁhaṁ śaṅkiteva śrīr
loka-mohāyano yayau

prahrāde caiva vātsalya-
darśanāya harer api
jñātvā manas tathā brahmā
prahrādaṁ preṣayat tadā

ekatraikasya vātsalyaṁ
viśeṣād darśayed dhariḥ
avarasyāpi mohāya
krameṇaivāpi vatsalaḥ

In other words, for the common men the form of the Lord as Nṛsiṁhadeva is certainly unseen and wonderful, but for a devotee like Prahlāda Mahārāja such a fearsome form of the Lord is not at all extraordinary. By the grace of the Lord, a devotee can very easily understand how the Lord can appear in any form He likes. Therefore the devotee is never afraid of such a form. Because of special favor bestowed upon Prahlāda Mahārāja, he remained silent and unafraid, even though all the demigods, including even Lakṣmīdevī, were afraid of Lord Nṛsiṁhadeva. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28). Not only is a pure devotee of Nārāyaṇa like Prahlāda Mahārāja unafraid of any dangerous condition of material life, but also if the Lord appears to mitigate the fear of a devotee, the devotee maintains his status of fearlessness in all circumstances.

TEXT 3

prahrādaṁ preṣayām āsa

brahmāvasthitam antike

tāta praśamayopehi

sva-pitre kupitaṁ prabhum

SYNONYMS

prahrādam-Prahlāda Mahārāja; preṣayām āsa-requested; brahmā-Lord Brahmā; avasthitam-being situated; antike-very near; tāta-my dear son; praśamaya-just try to appease; upehi-go near; sva-pitre-because of your father's demoniac activities; kupitam-greatly angered; prabhum-the Lord.

Thereafter Lord Brahmā requested Prahlāda Mahārāja, who was standing very near him: My dear son, Lord Nṛsiṁhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.

TEXT 4

tatheti śanakai rājan

mahā-bhāgavato 'rbhakaḥ

upetya bhuvi kāyena

nanāma vidhṛtāñjaliḥ

SYNONYMS

tathā-so be it; iti-thus accepting the words of Lord Brahmā; śanakaiḥ-very slowly; rājan-O King (Yudhiṣṭhira); mahā-bhāgavataḥ-the great, exalted devotee (Prahlāda Mahārāja); arbhakaḥ-although only a small boy; upetya-gradually going near; bhuvi-on the ground; kāyena-by his body; nanāma-offered respectful obeisances; vidhṛta-añjaliḥ-folding his hands.

Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā's words. He gradually proceeded toward Lord Nṛsiṁhadeva and fell down to offer his respectful obeisances with folded hands.

TEXT 5

sva-pāda-mūle patitaṁ tam arbhakaṁ

vilokya devaḥ kṛpayā pariplutaḥ

utthāpya tac-chīrṣṇy adadhāt karāmbujaṁ

kālāhi-vitrasta-dhiyāṁ kṛtābhayam

SYNONYMS

sva-pāda-mūle-at His lotus feet; patitam-fallen; tam-him (Prahlāda Mahārāja); arbhakam-only a little boy; vilokya-seeing; devaḥ-Lord Nṛsiṁhadeva; kṛpayā-out of His causeless mercy; pariplutaḥ-very much afflicted (in ecstasy); utthāpya-raising; tat-śīrṣṇi-on his head; adadhāt-placed; kara-ambujam-His lotus hand; kāla-ahi-of the deadly snake of time, (which can cause immediate death); vitrasta-afraid; dhiyām-to all of those whose minds; kṛta-abhayam-which causes fearlessness.

When Lord Nṛsiṁhadeva saw the small boy Prahlāda Mahārāja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlāda, the Lord placed His lotus hand upon the boy's head because His hand is always ready to create fearlessness in all of His devotees.

The necessities of the material world are four-āhāra, nidrā, bhaya and maithuna (eating, sleeping, defending and mating). In this material world, everyone is in fearful consciousness (sadā samudvigna-dhiyām), and the only means to make everyone fearless is Kṛṣṇa consciousness. When Lord Nṛsiṁhadeva appeared, all the devotees became fearless. The devotee's hope of becoming fearless is to chant the holy name of Lord Nṛsiṁhadeva. Yato yato yāmi tato nṛsiṁhaḥ: wherever we go, we must always think of Lord Nṛsiṁhadeva. Thus there will be no fear for the devotee of the Lord.

TEXT 6

sa tat-kara-sparśa-dhutākhilāśubhaḥ

sapady abhivyakta-parātma-darśanaḥ

tat-pāda-padmaṁ hṛdi nirvṛto dadhau

hṛṣyat-tanuḥ klinna-hṛd-aśru-locanaḥ

SYNONYMS

saḥ-he (Prahlāda Mahārāja); tat-kara-sparśa-because of being touched on the head by the lotus hand of Nṛsiṁhadeva; dhuta-being cleansed; akhila-all; aśubhaḥ-inauspiciousness or material desires; sapadi-immediately; abhivyakta-manifested; para-ātma-darśanaḥ-realization of the Supreme Soul (spiritual knowledge); tat-pāda-padmam-Lord Nṛsiṁhadeva's lotus feet; hṛdi-within the core of the heart; nirvṛtaḥ-full of transcendental bliss; dadhau-captured; hṛṣyat-tanuḥ-having transcendental ecstatic bliss manifested in the body; klinna-hṛt-whose heart was softened due to transcendental ecstasy; aśru-locanaḥ-with tears in his eyes.

By the touch of Lord Nṛsiṁhadeva's hand on Prahlāda Mahārāja's head, Prahlāda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.

As stated in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Elsewhere in Bhagavad-gītā (9.32) the Lord says:

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination."

On the strength of these verses from Bhagavad-gītā, it is evident that although Prahlāda Mahārāja was born in a demoniac family and although virtually demoniac blood flowed within his body, he was cleansed of all material bodily contamination because of his exalted position as a devotee. In other words, such impediments on the spiritual path could not stop him from progressing, for he was directly in touch with the Supreme Personality of Godhead. Those who are physically and mentally contaminated by atheism cannot be situated on the transcendental platform, but as soon as one is freed from material contamination he is immediately fit to be situated in devotional service.

TEXT 7

astauṣīd dharim ekāgra-

manasā susamāhitaḥ

prema-gadgadayā vācā

tan-nyasta-hṛdayekṣaṇaḥ

SYNONYMS

astauṣīt-he began to offer prayers; harim-unto the Supreme Personality of Godhead; ekāgra-manasā-the mind being completely fixed upon the lotus feet of the Lord; su-samāhitaḥ-very attentive (without diversion to any other subject); prema-gadgadayā-faltering because of feeling transcendental bliss; vācā-with a voice; tat-nyasta-being fully dedicated to Him (Lord Nṛsiṁhadeva); hṛdaya-īkṣaṇaḥ-with heart and sight.

Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.

The word susamāhitaḥ means "very attentive" or "fully fixed." The ability to fix the mind in this way is a result of yoga-siddhi, mystic perfection. As it is stated in Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. One attains yogic perfection when he is freed from all material diversions and his mind is fixed upon the lotus feet of the Lord. This is called samādhi or trance. Prahlāda Mahārāja attained that stage beyond the senses. Because he was engaged in service, he felt transcendentally situated, and naturally his mind and attention became saturated in transcendence. In that condition, he began to offer his prayers as follows.

TEXT 8

śrī-prahrāda uvāca

brahmādayaḥ sura-gaṇā munayo 'tha siddhāḥ

sattvaikatāna-gatayo vacasāṁ pravāhaiḥ

nārādhituṁ puru-guṇair adhunāpi pipruḥ

kiṁ toṣṭum arhati sa me harir ugra-jāteḥ

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja prayed; brahma-ādayaḥ-headed by Lord Brahmā; sura-gaṇāḥ-the inhabitants of the upper planetary systems; munayaḥ-the great saintly persons; atha-as well (like the four Kumāras and others); siddhāḥ-who have attained perfection or full knowledge; sattva-to spiritual existence; ekatāna-gatayaḥ-who have taken without diversion to any material activities; vacasām-of descriptions or words; pravāhaiḥ-by streams; na-not; ārādhitum-to satisfy; puru-guṇaiḥ-although fully qualified; adhunā-until now; api-even; pipruḥ-were able; kim-whether; toṣṭum-to become pleased; arhati-is able; saḥ-He (the Lord); me-my; hariḥ-the Supreme Personality of Godhead; ugra-jāteḥ-who am born in an asuric family.

Prahlāda Mahārāja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.

A Vaiṣṇava who is fully qualified to serve the Lord still thinks himself extremely low while offering prayers to the Lord. For example, Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Caitanya-caritāmṛta, says:

jagāi mādhāi haite muñi se pāpiṣṭha
purīṣera kīṭa haite muñi se laghiṣṭha

(Cc. Ādi 5.205)

Thus he considers himself unqualified, lower than the worms in stool, and more sinful than Jagāi and Mādhāi. A pure Vaiṣṇava actually thinks of himself in this way. Similarly, although Prahlāda Mahārāja was a pure, exalted Vaiṣṇava, he thought himself most unqualified to offer prayers to the Supreme Lord. Mahājano yena gataḥ sa panthāḥ. Every pure Vaiṣṇava should think like this. One should not be falsely proud of his Vaiṣṇava qualifications. Śrī Caitanya Mahāprabhu has therefore instructed us:

tṛṇād api sunīcena
taror iva sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. adi 17.31]

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Unless one is meek and humble, to make progress in spiritual life is very difficult.

TEXT 9

manye dhanābhijana-rūpa-tapaḥ-śrutaujas-

tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ

nārādhanāya hi bhavanti parasya puṁso

bhaktyā tutoṣa bhagavān gaja-yūtha-pāya

SYNONYMS

manye-I consider; dhana-riches; abhijana-aristocratic family; rūpa-personal beauty; tapaḥ-austerity; śruta-knowledge from studying the Vedas; ojaḥ-sensory prowess; tejaḥ-bodily effulgence; prabhāva-influence; bala-bodily strength; pauruṣa-diligence; buddhi-intelligence; yogāḥ-mystic power; na-not; ārādhanāya-for satisfying; hi-indeed; bhavanti-are; parasya-of the transcendent; puṁsaḥ-Supreme Personality of Godhead; bhaktyā-simply by devotional service; tutoṣa-was satisfied; bhagavān-the Supreme Personality of Godhead; gaja-yūtha-pāya-unto the King of elephants (Gajendra).

Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.

No kind of material qualification is the means for satisfying the Supreme Personality of Godhead. As stated in Bhagavad-gītā, only by devotional service can the Lord be known (bhaktyā mām abhijānāti [Bg. 18.55]). Unless the Lord is pleased by the service of a devotee, the Lord does not reveal Himself (nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25]). This is the verdict of all śāstras. Neither by speculation nor by material qualifications can one understand or approach the Supreme Personality of Godhead.

TEXT 10

viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-

pādāravinda-vimukhāt śvapacaṁ variṣṭham

manye tad-arpita-mano-vacanehitārtha-

prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ

SYNONYMS

viprāt-than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt-qualified with twelve brahminical qualities; aravinda-nābha-Lord Viṣṇu, who has a lotus growing from His navel; pāda-aravinda-to the lotus feet of the Lord; vimukhāt-not interested in devotional service; śva-pacam-one born in a low family, or a dog-eater; variṣṭham-more glorious; manye- I consider; tat-arpita-surrendered unto the lotus feet of the Lord; manaḥ-his mind; vacana-words; īhita-every endeavor; artha-wealth; prāṇam-and life; punāti-purifies; saḥ-he (the devotee); kulam-his family; na-not; tu-but; bhūrimānaḥ-one who falsely thinks himself to be in a prestigious position.

If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything-mind, words, activities, wealth and life-to the Supreme Lord. Such a devotee is better than such a brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.

Here is a statement by Prahlāda Mahārāja, one of the twelve authorities, regarding the distinction between a devotee and a brāhmaṇa expert in karma-kāṇḍa, or Vedic ritualistic ceremonies. There are four varṇas and four āśramas, which divide human society, but the central principle is to become a first-class pure devotee. It is said in the Hari-bhakti-sudhodaya:

bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam

"If one is born in a high family like that of a brāhmaṇa, kṣatriya or vaiśya but is not a devotee of the Lord, all his good qualifications as a brāhmaṇa, kṣatriya or vaiśya are null and void. Indeed, they are considered decorations of a dead body."

In this verse Prahlāda Mahārāja speaks of the vipras, the learned brāhmaṇas. The learned brāhmaṇa is considered best among the divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra, but a devotee born in a low caṇḍāla family is better than such brāhmaṇas, not to speak of the kṣatriyas, vaiśyas and others. A devotee is better than anyone, for he is in the transcendental position on the Brahman platform.

māṁ ca yo vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) The twelve qualities of a first-class brāhmaṇa, as stated in the book called Sanat-sujāta, are as follows:

jñānaṁ ca satyaṁ ca damaḥ śrutaṁ ca
hy amātsaryaṁ hrīs titikṣānasūyā
yajñaś ca dānaṁ ca dhṛtiḥ śamaś ca
mahā-vratā dvādaśa brāhmaṇasya

The European and American devotees in the Kṛṣṇa consciousness movement are sometimes accepted as brāhmaṇas, but the so-called caste brāhmaṇas are very much envious of them. In answer to such envy, Prahlāda Mahārāja says that one who has been born in a brāhmaṇa family but is falsely proud of his prestigious position cannot even purify himself, not to speak of his family, whereas if a caṇḍāla, a lowborn person, is a devotee and has fully surrendered unto the lotus feet of the Lord, he can purify his entire family. We have had actual experience of how Americans and Europeans, because of their full Kṛṣṇa consciousness, have purified their whole families, so much so that a mother of a devotee, at the time of her death, inquired about Kṛṣṇa with her last breath. Therefore it is theoretically true and has been practically proven that a devotee can give the best service to his family, his community, his society and his nation. The foolish accuse a devotee of following the principle of escapism, but actually the fact is that a devotee is the right person to elevate his family. A devotee engages everything in the service of the Lord, and therefore he is always exalted.

TEXT 11

naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo

mānaṁ janād aviduṣaḥ karuṇo vṛṇīte

yad yaj jano bhagavate vidadhīta mānaṁ

tac cātmane prati-mukhasya yathā mukha-śrīḥ

SYNONYMS

na-nor; eva-certainly; ātmanaḥ-for His personal benefit; prabhuḥ-Lord; ayam-this; nija-lābha-pūrṇaḥ-is always satisfied in Himself (He does not need to be satisfied by the service of others); mānam-respect; janāt-from a person; aviduṣaḥ-who does not know that the aim of life is to please the Supreme Lord; karuṇaḥ-(the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vṛṇīte-accepts; yat yat-whatever; janaḥ-a person; bhagavate-unto the Supreme Personality of Godhead; vidadhīta-may offer; mānam-worship; tat-that; ca-indeed; ātmane-for his own benefit; prati-mukhasya-of the reflection of the face in the mirror; yathā-just as; mukha-śrīḥ-the decoration of the face.

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord's mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one's face is decorated, the reflection of one's face in a mirror is also seen to be decorated.

In bhakti-yoga it is recommended that a devotee follow nine principles; śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanam. vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. This service of glorifying the Lord by hearing, chanting and so on is not, of course, meant for the benefit of the Lord; this devotional service is recommended for the benefit of the devotee. The Lord is always glorious, whether the devotee glorifies Him or not, but if the devotee engages in glorifying the Lord, the devotee himself automatically becomes glorious. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. By glorifying the Lord constantly, the living entity becomes purified in the core of his heart, and thus he can understand that he does not belong to the material world but is a spirit soul whose actual activity is to advance in Kṛṣṇa consciousness so that he may become free from the material clutches. Thus the blazing fire of material existence is immediately extinguished (bhava-mahā-dāvāgni-nirvāpaṇam). A foolish person is amazed that Kṛṣṇa orders, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Abandon all varieties of religious activities and just surrender unto Me." Some foolish scholars even say that this is too much to demand. But this demand is not for the benefit of the Supreme Personality of Godhead; rather, it is for the benefit of human society. If human beings individually and collectively surrender everything to the Supreme Personality of Godhead in full Kṛṣṇa consciousness, all of human society will benefit. One who does not dedicate everything to the Supreme Lord is described in this verse as aviduṣa, a rascal. In Bhagavad-gītā (7.15), the Lord Himself speaks in the same way:

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvamāśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Because of ignorance and misfortune, the atheists and the narādhamas, the lowest of men, do not surrender unto the Supreme Personality of Godhead. Therefore although the Supreme Lord, Kṛṣṇa, is full in Himself, He appears in different yugas to demand the surrender of the conditioned souls so that they will benefit by becoming free from the material clutches. In conclusion, the more we engage in Kṛṣṇa consciousness and render service unto the Lord, the more we benefit. Kṛṣṇa does not need service from any of us.

TEXT 12

tasmād ahaṁ vigata-viklava īśvarasya

sarvātmanā mahi gṛṇāmi yathā manīṣam

nīco 'jayā guṇa-visargam anupraviṣṭaḥ

pūyeta yena hi pumān anuvarṇitena

SYNONYMS

tasmāt-therefore; aham-I; vigata-viklavaḥ-having given up contemplation of being unfit; īśvarasya-of the Supreme Personality of Godhead; sarva-ātmanā-in full surrender; mahi-glory; gṛṇāmi- I shall chant or describe; yathā manīṣam-according to my intelligence; nīcaḥ-although lowborn (my father being a great demon, devoid of all good qualities); ajayā-because of ignorance; guṇa-visargam-the material world (wherein the living entity takes birth according to the contamination of the modes of nature); anupraviṣṭaḥ-entered into; pūyeta-may be purified; yena-by which (the glory of the Lord); hi-indeed; pumān-a person; anuvarṇitena-being chanted or recited.

Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord's glories.

It is clearly understood that a devotee does not need to be born in a very high family, to be rich, to be aristocratic or to be very beautiful. None of these qualifications will engage one in devotional service. With devotion one should feel, "God is great, and I am very small. Therefore my duty is to offer my prayers to the Lord." Only on this basis can one understand and render service to the Lord. As the Lord says in Bhagavad-gītā (18.55):

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." Thus Prahlāda Mahārāja decided to offer his best prayers to the Lord, without consideration of his material position.

TEXT 13

sarve hy amī vidhi-karās tava sattva-dhāmno

brahmādayo vayam iveśa na codvijantaḥ

kṣemāya bhūtaya utātma-sukhāya cāsya

vikrīḍitaṁ bhagavato rucirāvatāraiḥ

SYNONYMS

sarve-all; hi-certainly; amī-these; vidhi-karāḥ-executors of orders; tava-Your; sattva-dhāmnaḥ-being always situated in the transcendental world; brahma-ādayaḥ-the demigods, headed by Lord Brahmā; vayam-we; iva-like; īśa-O my Lord; na-not; ca-and; udvijantaḥ-who are afraid (of Your fearful appearance); kṣemāya-for the protection; bhūtaye-for the increase; uta-it is said; ātma-sukhāya-for personal satisfaction by such pastimes; ca-also; asya-of this (material world); vikrīḍitam-manifested; bhagavataḥ-of Your Lordship; rucira-very pleasing; avatāraiḥ-by Your incarnations.

O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. Your appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.

Prahlāda Mahārāja wanted to assert that his father and the other members of his family were all unfortunate because they were demoniac, whereas the devotees of the Lord are always fortunate because they are always ready to follow the orders of the Lord. When the Supreme Lord appears in this material world in His various incarnations, He performs two functions-saving the devotee and vanquishing the demon (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). Lord Nṛsiṁhadeva, for example, appeared for the protection of His devotee. Such pastimes as those of Nṛsiṁhadeva are certainly not meant to create a fearful situation for the devotees, but nonetheless the devotees, being very simple and faithful, were afraid of the fierce incarnation of the Lord. Therefore Prahlāda Mahārāja, in the following prayer, requests the Lord to give up His anger.

TEXT 14

tad yaccha manyum asuraś ca hatas tvayādya

modeta sādhur api vṛścika-sarpa-hatyā

lokāś ca nirvṛtim itāḥ pratiyanti sarve

rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti

SYNONYMS

tat-therefore; yaccha-kindly give up; manyum-Your anger; asuraḥ-my father, Hiraṇyakaśipu, the great demon; ca-also; hataḥ-killed; tvayā-by You; adya-today; modeta-take pleasure; sādhuḥ api-even a saintly person; vṛścika-sarpa-hatyā-by killing a snake or a scorpion; lokāḥ-all the planets; ca-indeed; nirvṛtim-pleasure; itāḥ-have achieved; pratiyanti-are waiting (for pacification of Your anger); sarve-all of them; rūpam-this form; nṛsiṁha-O Lord Nṛsiṁhadeva; vibhayāya-for mitigating their fear; janāḥ-all the people of the universe; smaranti-will remember.

My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

The most important point in this verse is that although saintly persons never desire the killing of any living entity, they take pleasure in the killing of envious living entities like snakes and scorpions. Hiraṇyakaśipu was killed because he was worse than a snake or a scorpion, and therefore everyone was happy. Now there was no need for the Lord to be angry. The devotees can always remember the form of Nṛsiṁhadeva when they are in danger, and therefore the appearance of Nṛsiṁhadeva was not at all inauspicious. The Lord's appearance is always worshipable and auspicious for all sane persons and devotees.

TEXT 15

nāhaṁ bibhemy ajita te 'tibhayānakāsya-

jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt

āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān

nirhrāda-bhīta-digibhād ari-bhin-nakhāgrāt

SYNONYMS

na-not; aham-I; bibhemi-am afraid; ajita-O supreme victorious person, who are never conquered by anyone; te-Your; ati-very much; bhayānaka-fearful; āsya-mouth; jihvā-tongue; arka-netra-eyes shining like the sun; bhrukuṭī-frowning brows; rabhasa-strong; ugra-daṁṣṭrāt-ferocious teeth; āntra-srajaḥ-garlanded by intestines; kṣataja-bloody; keśara-manes; śaṅku-karṇāt-wedgelike ears; nirhrāda-by a roaring sound (caused by You); bhīta-frightened; digibhāt-from which even the great elephants; ari-bhit-piercing the enemy; nakha-agrāt-the tips of whose nails.

My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.

Lord Nṛsiṁhadeva's fierce appearance was certainly most dangerous for the nondevotees, but for Prahlāda Mahārāja such a fearful appearance was not at all disturbing. The lion is very fearsome for other animals, but its cubs are not at all afraid of the lion. The water of the sea is certainly dreadful for all living entities on the land, but within the sea even the small fish is unafraid. Why? Because the small fish has taken shelter of the big ocean. It is said that although great elephants are taken away by the flooding waters of the river, the small fish swim opposite the current. Therefore although the Lord sometimes assumes a fierce appearance to kill the duṣkṛtīs, the devotees worship Him. Keśava dhṛta-nara-hari-rūpa jaya jagadīśa hare. The devotee always takes pleasure in worshiping the Lord and glorifying the Lord in any form, either pleasing or fierce.

TEXT 16

trasto 'smy ahaṁ kṛpaṇa-vatsala duḥsahogra-

saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ

baddhaḥ sva-karmabhir uśattama te 'ṅghri-mūlaṁ

prīto 'pavarga-śaraṇaṁ hvayase kadā nu

SYNONYMS

trastaḥ-frightened; asmi-am; aham-I; kṛpaṇa-vatsala-O my Lord, who are so kind to the fallen souls (who have no spiritual knowledge); duḥsaha-intolerable; ugra-ferocious; saṁsāra-cakra-of the cycle of birth and death; kadanāt-from such a miserable condition; grasatām-among other conditioned souls, who devour one another; praṇītaḥ-being thrown; baddhaḥ-bound; sva-karmabhiḥ-the course by the reactions of my own activities; uśattama-O great insurmountable; te-Your; aṅghri-mūlam-to the soles of the lotus feet; prītaḥ-being pleased (with me); apavarga-śaraṇam-which are the shelter meant for liberation from this horrible condition of material existence; hvayase-You will call (me); kadā-when; nu-indeed.

O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?

Being in the material world is certainly miserable, but certainly when one is put into the association of asuras, or atheistic men, it is intolerably so. One may ask why the living entity is put into the material world. Indeed, sometimes foolish people deride the Lord for having put them here. Actually, everyone is put into conditional life according to his karma. Therefore Prahlāda Mahārāja, representing all the other conditioned souls, admits that he was put into life among the asuras because of the results of his karma. The Lord is known as kṛpaṇa-vatsala because He is extremely kind to the conditioned souls. As stated in Bhagavad-gītā, therefore, the Lord appears whenever there are discrepancies in the execution of religious principles (yadā yadā hi dharmasya glānir bhavati bhārata. .. tadātmānaṁ sṛjāmy aham [Bg. 4.7]). The Lord is extremely anxious to deliver the conditioned souls, and therefore He instructs all of us to return home, back to Godhead (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). Thus Prahlāda Mahārāja expected that the Lord, by His kindness, would call him again to the shelter of His lotus feet. In other words, everyone should be eager to return home, back to Godhead, taking shelter of the lotus feet of the Lord and thus being fully trained in Kṛṣṇa consciousness.

TEXT 17

yasmāt priyāpriya-viyoga-saṁyoga-janma-

śokāgninā sakala-yoniṣu dahyamānaḥ

duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ

bhūman bhramāmi vada me tava dāsya-yogam

SYNONYMS

yasmāt-because of which (because of existing in the material world); priya-pleasing; apriya-not pleasing; viyoga-by separation; saṁyoga-and combination; janma-whose birth; śoka-agninā-by the fire of lamentation; sakala-yoniṣu-in any type of body; dahyamānaḥ-being burned; duḥkha-auṣadham-remedial measures for miserable life; tat-that; api-also; duḥkham-suffering; a-tat-dhiyā-by accepting the body as the self; aham-I; bhūman-O great one; bhramāmi-am wandering (within the cycle of birth and death); vada-kindly instruct; me-unto me; tava-Your; dāsya-yogam-activities of service.

O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.

Prahlāda Mahārāja aspired to engage in the service of the lotus feet of the Lord. After the death of his father, who was materially very opulent, Prahlāda would have inherited his father's property, which extended throughout the world, but Prahlāda Mahārāja was not inclined to accept such material opulence, for whether one is in the heavenly or hellish planets or is a rich or a poor man's son, material conditions are everywhere. Therefore no condition of life is at all pleasing. If one wants the uncontaminated pleasure of blissful life, he must engage himself in the transcendental loving service of the Lord. Material opulence may be somewhat pleasing for the time being, but to come to that temporary pleasing condition one must work extremely hard. When a poor man is rich he may be better situated, but to come to that position he had to accept many miseries. The fact is that in material life, whether one is miserable or happy, both conditions are miserable. If one actually wants happy, blissful life, one must become Kṛṣṇa conscious and constantly engage in the transcendental loving service of the Lord. That is the real remedy. The entire world is under the illusion that people will be happy by advancing in materialistic measures to counteract the miseries of conditional life, but this attempt will never be successful. Humanity must be trained to engage in the transcendental loving service of the Lord. That is the purpose of the Kṛṣṇa consciousness movement. There can be no happiness in changing one's material conditions, for everywhere there is trouble and misery.

TEXT 18

so 'haṁ priyasya suhṛdaḥ paradevatāyā

līlā-kathās tava nṛsiṁha viriñca-gītāḥ

añjas titarmy anugṛṇan guṇa-vipramukto

durgāṇi te pada-yugālaya-haṁsa-saṅgaḥ

SYNONYMS

saḥ-that; aham-I (Prahlāda Mahārāja); priyasya-of the dearmost; suhṛdaḥ-well-wisher; paradevatāyāḥ-of the Supreme Personality of Godhead; līlā-kathāḥ-narrations of the pastimes; tava-Your; nṛsiṁha-O my Lord Nṛsiṁhadeva; viriñca-gītāḥ-given by Lord Brahmā by the disciplic succession; añjaḥ-easily; titarmi-I shall cross; anugṛṇan-constantly describing; guṇa-by the modes of material nature; vipramuktaḥ-specifically being uncontaminated; durgāṇi-all miserable conditions of life; te-of You; pada-yuga-ālaya-fully absorbed in meditation on the lotus feet; haṁsa-saṅgaḥ-having the association of the haṁsas, or liberated persons (who have no connection with material activities).

O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

A devotee's life and duty are very well explained herein. As soon as a devotee can chant the holy name and glories of the Supreme Lord, he certainly comes to the liberated position. Attachment for glorifying the Lord by hearing and chanting the holy name and activities of the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]) certainly brings one to the position where material contamination is absent. One should chant the bona fide songs received from the disciplic succession. In Bhagavad-gītā it is said that the chanting is powerful when one follows the disciplic succession (evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]). Manufacturing many ways of chanting will never be effective. However, chanting the song or the narration left by the previous ācāryas (mahājano yena gataḥ sa panthāḥ) is extremely effective, and this process is very easy. Therefore in this verse Prahlāda Mahārāja uses the word añjaḥ ("easily"). Accepting the thoughts of exalted authorities through disciplic succession is certainly much easier than the method of mental speculation, by which one tries to invent some means to understand the Absolute Truth. The best process is to accept the instructions of the previous ācāryas and follow them. Then God realization and self-realization become extremely easy. By following this easy method, one is liberated from the contamination of the material modes of nature, and thus one can certainly cross the ocean of nescience, in which there are many miserable conditions. By following in the footsteps of the great ācāryas, one associates with the haṁsas or paramahaṁsas, those who are completely freed from material contamination. Indeed, by following the instructions of the ācāryas one is always freed from all material contamination, and thus one's life becomes successful, for one reaches the goal of life. This material world is miserable, regardless of one's standard of life. Of this there is no doubt. Attempts to mitigate the miseries of material existence by material methods will never be successful. One must take to Kṛṣṇa consciousness to become really happy; otherwise happiness is impossible. One might say that becoming advanced in spiritual life also involves tapasya, voluntary acceptance of some inconvenience. However, such inconvenience is not as dangerous as material attempts to mitigate all miseries.

TEXT 19

bālasya neha śaraṇaṁ pitarau nṛsiṁha

nārtasya cāgadam udanvati majjato nauḥ

taptasya tat-pratividhir ya ihāñjaseṣṭas

tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām

SYNONYMS

bālasya-of a little child; na-not; iha-in this world; śaraṇam-shelter (protection); pitarau-the father and mother; nṛsiṁha-O my Lord Nṛsiṁhadeva; na-neither; ārtasya-of a person suffering from some disease; ca-also; agadam-medicine; udanvati-in the water of the ocean; majjataḥ-of a person who is drowning; nauḥ-the boat; taptasya-of a person suffering from a condition of material misery; tat-pratividhiḥ-the counteraction (invented for stopping the suffering of material existence); yaḥ-that which; iha-in this material world; añjasā-very easily; iṣṭaḥ-accepted (as a remedy); tāvat-similarly; vibho-O my Lord, O Supreme; tanu-bhṛtām-of the living entities who have accepted material bodies; tvat-upekṣitānām-who are neglected by You and not accepted by You.

My Lord Nṛsiṁhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

Through parental care, through remedies for different kinds of disease, and through means of protection on the water, in the air and on land, there is always an endeavor for relief from various kinds of suffering in the material world, but none of them are guaranteed measures for protection. They may be beneficial temporarily, but they afford no permanent benefit. Despite the presence of a father and mother, a child cannot be protected from accidental death, disease and various other miseries. No one can help, including the parents. Ultimately the shelter is the Lord, and one who takes shelter of the Lord is protected. This is guaranteed. As the Lord says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." Therefore, unless one is protected by the mercy of the Lord, no remedial measure can act effectively. One should consequently depend fully on the causeless mercy of the Lord. Although as a matter of routine duty one must of course accept other remedial measures, no one can protect one who is neglected by the Supreme Personality of Godhead. In this material world, everyone is trying to counteract the onslaught of material nature, but everyone is ultimately fully controlled by material nature. Therefore even though so-called philosophers and scientists try to surmount the onslaught of material nature, they have not been able to do so. Kṛṣṇa says in Bhagavad-gītā (13.9) that the real sufferings of the material world are four-janma-mṛtyu jarā-vyādhi (birth, death, old age and disease). In the history of the world, no one has been successful in conquering these miseries imposed by material nature. prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Nature (prakṛti) is so strong that no one can overcome her stringent laws. So-called scientists, philosophers, religionists and politicians should therefore conclude that they cannot offer facilities to the people in general. They should make vigorous propaganda to awaken the populace and raise them to the platform of Kṛṣṇa consciousness. Our humble attempt to propagate the Kṛṣṇa consciousness movement all over the world is the only remedy that can bring about a peaceful and happy life. We can never be happy without the mercy of the Supreme Lord (tvad-upekṣitānām). If we keep displeasing our supreme father, we shall never be happy within this material world, in either the upper or lower planetary systems.

TEXT 20

yasmin yato yarhi yena ca yasya yasmād

yasmai yathā yad uta yas tv aparaḥ paro vā

bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ

sañcoditas tad akhilaṁ bhavataḥ svarūpam

SYNONYMS

yasmin-in any condition of life; yataḥ-because of anything; yarhi-at any time (past, present or future); yena-by something; ca-also; yasya-in relationship with anyone; yasmāt-from any causal representative; yasmai-unto anyone (without discrimination in regard to place, person or time); yathā-in any manner; yat-whatever it may be; uta-certainly; yaḥ-anyone who; tu-but; aparaḥ-the other; paraḥ-the supreme; vā-or; bhāvaḥ-being; karoti-does; vikaroti-changes; pṛthak-separate; svabhāvaḥ-nature (under the influence of different modes of material nature); sañcoditaḥ-being influenced; tat-that; akhilam-all; bhavataḥ-of Your Lordship; svarūpam-emanated from Your different energies.

My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone-from the greatest personality, Lord Brahmā, down to the small ant-works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal-all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.

Whether one thinks himself protected by his parents, by the government, by some place or by some other cause, everything is due to the various potencies of the Supreme Personality of Godhead. Everything that is done, whether in the higher, middle or lower planetary systems, is due to the supervision or control of the Supreme Lord. It is therefore said, karmaṇā-daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. The Supreme Personality of Godhead, the Supersoul within the core of everyone's heart, gives inspirations for action according to one's mentality. All of these mentalities are merely facilities given by Kṛṣṇa to the person acting. Bhagavad-gītā therefore says, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] everyone works according to the inspiration given by the Supersoul. Because everyone has a different goal of life, everyone acts differently, as guided by the Supreme Personality of Godhead.

The words yasmin yato yarhi yena ca yasya yasmāt indicate that all activities, whatever they may be, are but different features of the Supreme Personality of Godhead. All of them are created by the living entity and fulfilled by the mercy of the Lord. Although all such activities are nondifferent from the Lord, the Lord nonetheless directs, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." When we accept this direction from the Lord, we can actually become happy. As long as we work according to our material senses we are in material life, but as soon as we act according to the real, transcendental direction of the Lord, our position is spiritual. The activities of bhakti, devotional service, are directly under the control of the Supreme Personality of Godhead. The Nārada-pañcarātra states:

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

When one gives up materially designated positions and works directly under the Supreme Personality of Godhead, one's spiritual life is revived. This is described as svarūpena avasthiti, being situated in one's original constitutional position. This is the real description of mukti, or liberation from material bondage.

TEXT 21

māyā manaḥ sṛjati karmamayaṁ balīyaḥ

kālena codita-guṇānumatena puṁsaḥ

chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ

saṁsāra-cakram aja ko 'titaret tvad-anyaḥ

SYNONYMS

māyā-the external energy of the Supreme Personality of Godhead; manaḥ-the mind; sṛjati-creates; karma-mayam-producing hundreds and thousands of desires and acting accordingly; balīyaḥ-extremely powerful, insurmountable; kālena-by time; codita-guṇa-whose three modes of material nature are agitated; anumatena-permitted by the mercy of the glance (time); puṁsaḥ-of the plenary portion, Lord Viṣṇu, the expansion of Lord Kṛṣṇa; chandaḥ-mayam-chiefly influenced by the directions in the Vedas; yat-which; ajayā-because of dark ignorance; arpita-offered; ṣoḍaśa-sixteen; aram-the spokes; saṁsāra-cakram-the wheel of repeated birth and death in different species of life; aja-O unborn Lord; kaḥ-who (is there); atitaret-able to get out; tvat-anyaḥ-without taking shelter at Your lotus feet.

O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

If the hand of the Supreme Personality of Godhead is present in everything, where is the question of being liberated from material encagement to spiritual, blissful life? Indeed, it is a fact that Kṛṣṇa is the source of everything, as we understand from Kṛṣṇa Himself in Bhagavad-gītā (ahaṁ sarvasya prabhavaḥ). All the activities in both the spiritual and material world are certainly conducted by the orders of the Supreme Personality of Godhead through the agency of either the material or spiritual nature. As further confirmed in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: without the direction of the Supreme Lord, material nature cannot do anything; it cannot act independently. Therefore, in the beginning the living entity wanted to enjoy the material energy, and to give the living entity all facility, Kṛṣṇa, the Supreme Personality of Godhead, created this material world and gave the living entity the facility to concoct different ideas and plans through the mind. These facilities offered by the Lord to the living entity constitute the sixteen kinds of perverted support in terms of the knowledge-gathering senses, the working senses, the mind and the five material elements. The wheel of repeated birth and death is created by the Supreme Personality of Godhead, but to direct the bewildered living entity in progress toward liberation according to varied stages of advancement, different directions are given in the Vedas (chandomayam). If one wants to be elevated to the higher planetary systems, he may follow the Vedic directions. As the Lord states in Bhagavad-gītā (9.25):

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." The real purpose of the Vedas is to direct one back home, back to Godhead, but the living entity, not knowing the real goal of his life, wants to go sometimes here and sometimes there and do sometimes this and sometimes that. In this way he wanders throughout the entire universe, imprisoned in various species and thus engaging in various activities for which he must suffer the reactions. Śrī Caitanya Mahāprabhu therefore says:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(Cc. Madhya 19.151)

The fallen, conditioned living entity, trapped by the external energy, loiters in the material world, but if by good fortune he meets a bona fide representative of the Lord who gives him the seed of devotional service, and if he takes advantage of such a guru, or representative of God, he receives the bhakti-latā-bīja, the seed of devotional service. If he properly cultivates Kṛṣṇa consciousness, he is then gradually elevated to the spiritual world. The ultimate conclusion is that one must surrender to the principles of bhakti-yoga, for then one will gradually attain liberation. No other method of liberation from the material struggle is at all possible.

TEXT 22

sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā

kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ

cakre visṛṣṭam ajayeśvara ṣoḍaśāre

niṣpīḍyamānam upakarṣa vibho prapannam

SYNONYMS

saḥ-that one (the supreme independent person who, through His external energy, has created the material mind, which is the cause of all suffering in this material world); tvam-You (are); hi-indeed; nitya-eternally; vijita-ātma-conquered; guṇaḥ-whose property of the intelligence; sva-dhāmnā-by Your personal spiritual energy; kālaḥ-the time element (which creates and annihilates); vaśī-kṛta-brought under Your control; visṛjya-by which all effects; visarga-and causes; śaktiḥ-the energy; cakre-in the wheel of time (the repetition of birth and death); visṛṣṭam-being thrown; ajayā-by Your external energy, the mode of ignorance; īśvara-O supreme controller; ṣoḍaśa-are-with sixteen spokes (the five material elements, the ten senses, and the leader of the senses, namely the mind); niṣpīḍyamānam-being crushed (under that wheel); upakarṣa-kindly take me (to the shelter of Your lotus feet); vibho-O supreme great; prapannam-who am fully surrendered unto You.

My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.

The wheel of material miseries is also a creation of the Supreme Personality of Godhead, but He is not under the control of the material energy. Rather, He is the controller of the material energy, whereas we, the living entities, are under its control. When we give up our constitutional position (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]), the Supreme Personality of Godhead creates this material energy and her influence over the conditioned soul. Therefore He is the Supreme, and only He can deliver the conditioned soul from the onslaught of material nature (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). Māyā, the external energy, continuously imposes upon the conditioned souls the suffering of the threefold miseries of this material world. Therefore, in the previous verse, Prahlāda Mahārāja prayed to the Lord, "But for Your Lordship, no one can save me." Prahlāda Mahārāja has also explained that a child's protectors, his parents, cannot save the child from the onslaught of birth and death, nor can medicine and a physician save one from death, nor can a boat or similar means of protection save a person drowning in the water, for everything is controlled by the Supreme Personality of Godhead. Therefore suffering humanity must surrender to Kṛṣṇa, as Kṛṣṇa Himself demands in the last instruction of Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." All of human society must take advantage of this offer and thus be saved by Kṛṣṇa from the danger of being crushed by the wheel of time, the wheel of past, present and future.

The word niṣpīḍyamānam ("being crushed") is very significant. Every living entity in the material condition is actually being crushed again and again, and to be saved from this position one must take shelter of the Supreme Personality of Godhead. Then one will be happy. The word prapannam is also very significant, for unless one fully surrenders to the Supreme Lord one cannot be saved from being crushed. A criminal is put in prison and punished by the government, but the same government, if it likes, can release the criminal from imprisoned life. Similarly, we must know conclusively that our material condition of suffering has been allotted to us by the Supreme Personality of Godhead, and if we want to be saved from this suffering, we must appeal to the same controller. Thus one can be saved from this material condition.

TEXT 23

dṛṣṭā mayā divi vibho 'khila-dhiṣṇya-pānām

āyuḥ śriyo vibhava icchati yāñ jano 'yam

ye 'smat pituḥ kupita-hāsa-vijṛmbhita-bhrū-

visphūrjitena lulitāḥ sa tu te nirastaḥ

SYNONYMS

dṛṣṭāḥ-have been seen practically; mayā-by me; divi-in the higher planetary systems; vibho-O my Lord; akhila-all; dhiṣṇya-pānām-of the chiefs of different states or planets; āyuḥ-the duration of life; śriyaḥ-the opulences; vibhavaḥ-glories, influence; icchati-desire; yān-all of which; janaḥ ayam-these people in general; ye-all of which (duration of life, opulence, etc.); asmat pituḥ-of our father, Hiraṇyakaśipu; kupita-hāsa-by his critical laughing when angry; vijṛmbhita-being expanded; bhrū-of the eyebrows; visphūrjitena-simply by the feature; lulitāḥ-pulled down or finished; saḥ-he (my father); tu-but; te-by You; nirastaḥ-completely vanquished.

My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.

Within this material world, one should understand by practical experience the value of material opulence, longevity and influence. We have actual experience that even on this planet there have been many great politicians and military commanders like Napoleon, Hitler, Shubhash Chandra Bose and Gandhi, but as soon as their lives were finished, their popularity, influence and everything else were finished also. Prahlāda Mahārāja formerly gathered the same experience by seeing the activities of Hiraṇyakaśipu, his great father. Therefore Prahlāda Mahārāja did not give any importance to anything in this material world. No one can maintain his body or material achievements forever. A Vaiṣṇava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead. Therefore one should conclusively understand that no one is greater than the Supreme Great. Since the Supreme Great demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], every intelligent man must agree to this proposal. One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease.

TEXT 24

tasmād amūs tanu-bhṛtām aham āśiṣo 'jña

āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt

necchāmi te vilulitān uruvikrameṇa

kālātmanopanaya māṁ nija-bhṛtya-pārśvam

SYNONYMS

tasmāt-therefore; amūḥ-all those (opulences); tanu-bhṛtām-with reference to living entities possessing material bodies; aham-I; āśiṣaḥ ajñaḥ-knowing well the results of such benedictions; āyuḥ-a long duration of life; śriyam-material opulences; vibhavam-influence and glories; aindriyam-all meant for sense gratification; āviriñcyāt-beginning from Lord Brahmā (down to the small ant); na-not; icchāmi-I want; te-by You; vilulitān-subject to be finished; uru-vikrameṇa-who are extremely powerful; kāla-ātmanā-as the master of the time factor; upanaya-kindly take to; mām-me; nija-bhṛtya-pārśvam-the association of Your faithful servant, Your devotee.

My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.

By studying Śrīmad-Bhāgavatam, every intelligent man can get experience like that of Prahlāda Mahārāja through the historical incidents mentioned in this great literature of spiritual knowledge. By following in the footsteps of Prahlāda Mahārāja, one should gain thorough experience that all material opulence is perishable at every moment. Even this body, for which we try to acquire so many sensual pleasures, may perish at any time. The soul, however, is eternal. Na hanyate hanyamāne śarīre: [Bg. 2.20] the soul is never vanquished, even when the body is destroyed. An intelligent man, therefore, should care for the happiness of the spirit soul, not of the body. Even if one receives a body with a long duration of life, like those of Lord Brahmā and the other great demigods, it will also be destroyed, and therefore an intelligent man should be concerned with the imperishable spirit soul.

To save oneself, one must take shelter of a pure devotee. Narottama dāsa Ṭhākura therefore says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā. If one wants to save himself from material nature's onslaughts, which arise because of the material body, one must become Kṛṣṇa conscious and try to fully understand Kṛṣṇa. As stated in Bhagavad-gītā (4.9), janma karma ca me divyam evaṁ yo vetti tattvataḥ. One should understand Kṛṣṇa in truth, and this one can do only by serving a pure devotee. Thus Prahlāda Mahārāja prays that Lord Nṛsiṁhadeva place him in touch with a pure devotee and servant instead of awarding him material opulence. Every intelligent man within this material world must follow Prahlāda Mahārāja. Mahājano yena gataḥ sa panthāḥ. Prahlāda Mahārāja did not want to enjoy the estate left by his father; rather, he wanted to become a servant of the servant of the Lord. The illusory human civilization that perpetually endeavors for happiness through material advancement is rejected by Prahlāda Mahārāja and those who strictly follow in his footsteps.

There are different types of material opulence, known technically as bhukti, mukti and siddhi. Bhukti refers to being situated in a very good position, like a position with the demigods in the higher planetary systems, where one can enjoy material sense gratification to the greatest extent. Mukti refers to being disgusted with material advancement and thus desiring to become one with the Supreme. Siddhi refers to executing a severe type of meditation, like that of the yogīs, to attain eight kinds of perfection (aṇimā, laghimā, mahimā, etc.). All who desire some material advancement through bhukti, mukti or siddhi are punishable in due course of time, and they return to material activities. Prahlāda Mahārāja rejected them all; he simply wanted to engage as an apprentice under the guidance of a pure devotee.

TEXT 25

kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ

kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ

nirvidyate na tu jano yad apīti vidvān

kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ

SYNONYMS

kutra-where; āśiṣaḥ-benedictions; śruti-sukhāḥ-simply pleasing to hear of; mṛgatṛṣṇi-rūpāḥ-exactly like a mirage in the desert; kva-where; idam-this; kalevaram-body; aśeṣa-unlimited; rujām-of diseases; virohaḥ-the place for generating; nirvidyate-become satiated; na-not; tu-but; janaḥ-people in general; yat api-although; iti-thus; vidvān-so-called learned philosophers, scientists and politicians; kāma-analam-the blazing fire of lusty desires; madhu-lavaiḥ-with drops of honey (happiness); śamayan-controlling; durāpaiḥ-very difficult to obtain.

In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.

There is a song in the Bengali language which states, "I constructed this home for happiness, but unfortunately there was a fire, and everything has now been burnt to ashes." This illustrates the nature of material happiness. Everyone knows it, but nonetheless one plans to hear or think something very pleasing. Unfortunately, all of one's plans are annihilated in due course of time. There were many politicians who planned empires, supremacy and control of the world, but in due time all their plans and empires-and even the politicians themselves-were vanquished. Everyone should take lessons from Prahlāda Mahārāja about how we are engaged in so-called temporary happiness through bodily exercises for sense enjoyment. All of us repeatedly make plans, which are all repeatedly frustrated. Therefore one should stop such planmaking.

As one cannot stop a blazing fire by constantly pouring ghee upon it, one cannot satisfy oneself by increasing plans for sense enjoyment. The blazing fire is bhava-mahā-dāvāgni, the forest fire of material existence. This forest fire occurs automatically, without endeavor. We want to be happy in the material world, but this will never be possible; we shall simply increase the blazing fire of desires. Our desires cannot be satisfied by illusory thoughts and plans; rather, we have to follow the instructions of Lord Kṛṣṇa: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Then we shall be happy. Otherwise, in the name of happiness, we shall continue to suffer miserable conditions.

TEXT 26

kvāhaṁ rajaḥ-prabhava īśa tamo 'dhike 'smin

jātaḥ suretara-kule kva tavānukampā

na brahmaṇo na tu bhavasya na vai ramāyā

yan me 'rpitaḥ śirasi padma-karaḥ prasādaḥ

SYNONYMS

kva-where; aham-I (am); rajaḥ-prabhavaḥ-being born in a body full of passion; īśa-O my Lord; tamaḥ-the mode of ignorance; adhike-surpassing in; asmin-in this; jātaḥ-born; sura-itara-kule-in a family of atheists or demons (who are subordinate to the devotees); kva-where; tava-Your; anukampā-causeless mercy; na-not; brahmaṇaḥ-of Lord Brahmā; na-not; tu-but; bhavasya-of Lord Śiva; na-nor; vai-even; ramāyāḥ-of the goddess of fortune; yat-which; me-of me; arpitaḥ-offered; śirasi-on the head; padma-karaḥ-lotus hand; prasādaḥ-the symbol of mercy.

O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.

Prahlāda Mahārāja was surprised at the causeless mercy of the Supreme Lord, the Personality of Godhead, for although Prahlāda was born in a demoniac family and although the Lord had never before placed His lotus hand on the head of Brahmā, Śiva or the goddess of fortune, His constant companion, Lord Nṛsiṁhadeva kindly placed His hand on the head of Prahlāda. This is the meaning of causeless mercy. The causeless mercy of the Supreme Personality of Godhead may be bestowed upon anyone, regardless of his position in this material world. Everyone is eligible to worship the Supreme Lord, irrespective of his material position. This is confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Anyone who engages in continuous devotional service to the Lord is situated in the spiritual world and has nothing to do with the material qualities (sattva-guṇa, rajo-guṇa and tamo-guṇa).

Because Prahlāda Mahārāja was situated on the spiritual platform, he had nothing to do with his body, which had been born of the modes of passion and ignorance. The symptoms of passion and ignorance are described in Śrīmad-Bhāgavatam (1.2.19) as lust and hankering (tadā rajas tamo-bhāvāḥ kāma-lobhādayaś ca ye). Prahlāda Mahārāja, being a great devotee, thought the body born of his father to be born of passion and ignorance, but because Prahlāda was fully engaged in the service of the Lord, his body did not belong to the material world. The pure Vaiṣṇava's body is spiritualized even in this life. For example, when iron is put into a fire it becomes red-hot and is no longer iron but fire. Similarly, the so-called material bodies of devotees who fully engage in the devotional service of the Lord, being constantly in the fire of spiritual life, have nothing to do with matter, but are spiritualized.

Śrīla Madhvācārya remarks that the goddess of fortune, the mother of the universe, could not get mercy similar to that which was offered to Prahlāda Mahārāja, for although the goddess of fortune is always a constant companion of the Supreme Lord, the Lord is more inclined to His devotees. In other words, devotional service is so great that when it is offered even by those born in low families, the Lord accepts it as being more valuable than the service offered by the goddess of fortune. Lord Brahmā, King Indra and the other demigods living in the upper planetary systems are situated in a different spirit of consciousness, and therefore they are sometimes troubled by demons, but a devotee, even if situated in the lower planets, enjoys life in Kṛṣṇa consciousness under any circumstances. parataḥ svataḥ karmataḥ: as he acts himself, as he is instructed by others or as he performs his material activities, he enjoys life in every respect. In this regard, Madhvācārya quotes the following verses, which are mentioned in the Brahma-tarka:

śrī-brahma-brāhmīvīndrādi-
tri-katat strī-puru-ṣṭutāḥ
tad anye ca kramādeva
sadā muktau smṛtāv api

hari-bhaktau ca taj-jñāne
sukhe ca niyamena tu
parataḥ svataḥ karmato vā
na kathañcit tad anyathā

TEXT 27

naiṣā parāvara-matir bhavato nanu syāj

jantor yathātma-suhṛdo jagatas tathāpi

saṁsevayā surataror iva te prasādaḥ

sevānurūpam udayo na parāvaratvam

SYNONYMS

na-not; eṣā-this; para-avara-of higher or lower; matiḥ-such discrimination; bhavataḥ-of Your Lordship; nanu-indeed; syāt-there can be; jantoḥ-of ordinary living entities; yathā-as; ātma-suhṛdaḥ-of one who is the friend; jagataḥ-of the whole material world; tathāpi-but still (there is such a demonstration of intimacy or difference); saṁsevayā-according to the degree of service rendered by the devotee; surataroḥ iva-like that of the desire tree in Vaikuṇṭhaloka (which offers fruits according to the desire of the devotee); te-Your; prasādaḥ-benediction or blessing; sevā-anurūpam-according to the category of service one renders to the Lord; udayaḥ-manifestation; na-not; para-avaratvam-discrimination due to higher or lower levels.

Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one's service, exactly as a desire tree delivers fruits according to one's desires and makes no distinction between the lower and the higher.

In Bhagavad-gītā (4.11) the Lord clearly says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "As one surrenders to Me, I reward him accordingly." As stated by Śrī Caitanya Mahāprabhu, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every living being is an eternal servant of Kṛṣṇa. According to the service the living entity renders, he automatically receives benedictions from Kṛṣṇa, who does not make distinctions, thinking, "Here is a person in an intimate relationship with Me, and here is a person I dislike." Kṛṣṇa advises everyone to surrender to Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). One's relationship with the Supreme Lord is in proportion to that surrender and the service one renders unto the Lord. Thus throughout the entire world the higher or lower positions of the living entities are selected by the living entities themselves. If one is inclined to dictate that the Lord grant something, one receives benedictions according to his desires. If one wants to be elevated to the higher planetary systems, the heavenly planets, he can be promoted to the place he desires, and if one wants to remain a hog or a pig on earth, the Lord fulfills that desire also. Therefore, one's position is determined by one's desires; the Lord is not responsible for the higher or lower grades of our existence. This is further explained quite definitely in Bhagavad-gītā (9.25) by the Lord Himself:

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

Some people want to be promoted to the heavenly planets, some want to be promoted to Pitṛloka, and some want to remain on earth, but if one is interested in returning home, back to Godhead, he can be promoted there also. According to the demands of a particular devotee, he receives a result by the grace of the Lord. The Lord does not discriminate, thinking, "Here is a person favorable to Me, and here is a person who is not favorable." Rather, He fulfills the desires of everyone. Therefore the śāstras enjoin:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one is without desire [the condition of the devotees], or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Kṛṣṇa consciousness." (Bhāg. 2.3.10) According to one's position, whether as a devotee, a karmī or a jñānī, whatever one wants one can get if one fully engages in the service of the Lord.

TEXT 28

evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe

kāmābhikāmam anu yaḥ prapatan prasaṅgāt

kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ

so 'haṁ kathaṁ nu visṛje tava bhṛtya-sevām

SYNONYMS

evam-thus; janam-people in general; nipatitam-fallen; prabhava-of material existence; ahi-kūpe-in a blind well full of snakes; kāma-abhikāmam-desiring the sense objects; anu-following; yaḥ-the person who; prapatan-falling down (in this condition); prasaṅgāt-because of bad association or increased association with material desires; kṛtvā ātmasāt-causing me (to acquire spiritual qualities like himself, Śrī Nārada); sura-ṛṣiṇā-by the great saintly person (Nārada); bhagavan-O my Lord; gṛhītaḥ-accepted; saḥ-that person; aham-I; katham-how; nu-indeed; visṛje-can give up; tava-Your; bhṛtya-sevām-the service of Your pure devotee.

My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?

As will be seen in later verses, even though Prahlāda Mahārāja was directly offered all the benedictions he might have desired, he refused to accept such offerings from the Supreme Personality of Godhead. On the contrary, he asked the Lord to engage him in the service of His servant Nārada Muni. This is the symptom of a pure devotee. One should serve the spiritual master first. It is not that one should bypass the spiritual master and desire to serve the Supreme Lord. This is not the principle for a Vaiṣṇava. Narottama dāsa Ṭhākura says:

tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa

One should not be anxious to offer direct service to the Lord. Śrī Caitanya Mahāprabhu advised that one become a servant of the servant of the servant of the Lord (gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ). This is the process for approaching the Supreme Lord. The first service should be rendered to the spiritual master so that by his mercy one can approach the Supreme Personality of Godhead to render service. While teaching Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu said, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: one can achieve the seed of devotional service by the mercy of the guru, the spiritual master, and then by the mercy of Kṛṣṇa. This is the secret of success. First one should try to please the spiritual master, and then one should attempt to please the Supreme Personality of Godhead. Viśvanātha Cakravartī Ṭhākura also says, yasya prasādād bhagavat-prasādo . One should not attempt to please the Supreme Personality of Godhead by concoction. One must first be prepared to serve the spiritual master, and when one is qualified he is automatically offered the platform of direct service to the Lord. Therefore Prahlāda Mahārāja proposed that he engage in the service of Nārada Muni. He never proposed that he engage directly in the service of the Lord. This is the right conclusion. Therefore he said, so 'haṁ kathaṁ nu visṛje tava bhṛtya-sevām: "How can I give up the service of my spiritual master, who has favored me in such a way that I am now able to see You face to face?" Prahlāda Mahārāja prayed to the Lord that he might continue to engage in the service of his spiritual master, Nārada Muni.

TEXT 29

mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca

manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum

khaḍgaṁ pragṛhya yad avocad asad-vidhitsus

tvām īśvaro mad-aparo 'vatu kaṁ harāmi

SYNONYMS

mat-prāṇa-rakṣaṇam-saving my life; ananta-O unlimited one, reservoir of unlimited transcendental qualities; pituḥ-of my father; vadhaḥ ca-and killing; manye-I consider; sva-bhṛtya-of Your unalloyed servants; ṛṣi-vākyam-and the words of the great saint Nārada; ṛtam-true; vidhātum-to prove; khaḍgam-sword; pragṛhya-taking in hand; yat-since; avocat-my father said; asat-vidhitsuḥ-desiring to act very impiously; tvām-You; īśvaraḥ-any supreme controller; mat-aparaḥ-other than me; avatu-let him save; kam-your head; harāmi-I shall now separate.

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, "If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body." Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.

In Bhagavad-gītā (9.29) the Lord says:

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

The Supreme Personality of Godhead is undoubtedly equal to everyone. He has no friend and no enemy, but as one desires benefits from the Lord, the Lord is very pleased to award them. The lower and higher positions of different living entities are due to their desires, for the Lord, being equal to all, fulfills everyone's desires. The killing of Hiraṇyakaśipu and saving of Prahlāda Mahārāja also strictly followed this law of the supreme controller's activities. When Prahlāda's mother, this law of the supreme controller's activities. When Prahlāda's mother, Hiraṇyakaśipu's wife, Kayādhu, was under the protection of Nārada, she prayed for the protection of her son from the enemy, and Nārada Muni gave assurance that Prahlāda Mahārāja would always be saved from the enemy's hands. Thus when Hiraṇyakaśipu was going to kill Prahlāda Mahārāja, the Lord saved Prahlāda to fulfill His promise in Bhagavad-gītā (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati) and to prove true the words of Nārada. The Lord can fulfill many purposes through one action. Thus the killing of Hiraṇyakaśipu and the saving of Prahlāda were enacted simultaneously to prove the truthfulness of the Lord's devotee and the fidelity of the Lord Himself to His own purpose. The Lord acts only to satisfy the desires of His devotees; otherwise He has nothing to do. As confirmed in the Vedic language, na tasya kāryaṁ karaṇaṁ ca vidyate: the Lord has nothing to do personally, for everything is done through His different potencies (parāsya śaktir vividhaiva śrūyate). The Lord has multifarious energies, through which everything is done. Thus when He personally does something, it is only to satisfy His devotee. The Lord is known as bhakta-vatsala because He very much favors His devoted servant.

TEXT 30

ekas tvam eva jagad etam amuṣya yat tvam

ādy-antayoḥ pṛthag avasyasi madhyataś ca

sṛṣṭvā guṇa-vyatikaraṁ nija-māyayedaṁ

nāneva tair avasitas tad anupraviṣṭaḥ

SYNONYMS

ekaḥ-one; tvam-You; eva-only; jagat-the cosmic manifestation; etam-this; amuṣya-of that (the whole universe); yat-since; tvam-You; ādi-in the beginning; antayoḥ-at the end; pṛthak-separately; avasyasi-exist (as the cause); madhyataḥ ca-also in the middle (the duration between the beginning and end); sṛṣṭvā-creating; guṇa-vyatikaram-the transformation of the three modes of material nature; nija-māyayā-by Your own external energy; idam-this; nānā iva-like many varieties; taiḥ-by them (the modes); avasitaḥ-experienced; tat-that; anupraviṣṭaḥ-entering into.

My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists-externally and internally-is You alone.

As stated in the Brahma-saṁhitā (5.35):

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the existence of every universe and every atomic particle and thus unlimitedly manifests His infinite energy all over the material creation." To create this cosmic manifestation, Govinda, the Supreme Personality of Godhead, expands His external energy and thus enters everything in the universe, including the atomic particles. In this way He exists in the entire cosmic manifestation. Therefore the activities of the Supreme Personality of Godhead in maintaining His devotees are transcendental, not material. He exists in everything as the cause and effect, yet He is separate, existing beyond this cosmic manifestation. This is also confirmed in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

The entire cosmic manifestation is but an expansion of the Lord's energy; everything rests in Him, yet He exists separately, beyond creation, maintenance and annihilation. The varieties of creation are performed by His external energy. Because the energy and energetic are one, everything is one (sarvaṁ khalv idaṁ brahma). Therefore without Kṛṣṇa, the Parabrahman, nothing can exist. The difference between the material and spiritual worlds is that His external energy is manifested in the material world whereas His spiritual energy exists in the spiritual world. Both energies, however, belong to the Supreme Lord, and therefore in a higher sense there is no exhibition of material energy because everything is spiritual energy. The energy in which the Lord's all-pervasiveness is not realized is called material. Otherwise, everything is spiritual. Therefore Prahlāda prays, ekas tvam eva jagad etam: "You are everything.

TEXT 31

tvaṁ vā idaṁ sadasad īśa bhavāṁs tato 'nyo

māyā yad ātma-para-buddhir iyaṁ hy apārthā

yad yasya janma nidhanaṁ sthitir īkṣaṇaṁ ca

tad vaitad eva vasukālavad aṣṭi-tarvoḥ

SYNONYMS

tvam-You; vā-either; idam-the whole universe; sat-asat-consisting of cause and effect (You are the cause, and Your energy is the effect); īśa-O my Lord, the supreme controller; bhavān-Yourself; tataḥ-from the universe; anyaḥ-separately situated (the creation is made by the Lord, yet He remains separate from the creation); māyā-the energy that appears as a separate creation; yat-of which; ātma-para-buddhiḥ-the conception of one's own and another's; iyam-this; hi-indeed; apārthā-has no meaning (everything is Your Lordship, and therefore there is no hope for understanding "my" and "your"); yat-the substance from which; yasya-of which; janma-creation; nidhanam-annihilation; sthitiḥ-maintenance; īkṣaṇam-manifestation; ca-and; tat-that; vā-or; etat-this; eva-certainly; vasukāla-vat-like the quality of being the earth and, beyond that, the subtle element of the earth (smell); aṣṭi-tarvoḥ-the seed (the cause) and the tree (the effect of the cause).

My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of "mine and yours," is certainly a type of illusion [māyā] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.

In Bhagavad-gītā (7.10) the Lord says:

bījaṁ māṁ sarva-bhūtānāṁ
viddhi pārtha sanātanam

"O son of Pṛthā, know that I am the original seed of all existences." In the Vedic literature it is said, īśāvāsyam idaṁ sarvam, yato vā imāni bhūtāni jāyante and sarvaṁ khalv idaṁ brahma. All this Vedic information indicates that there is only one God and that there is nothing else but Him. The Māyāvādī philosophers explain this in their own way, but the Supreme Personality of Godhead asserts the truth that He is everything and yet is separate from everything. This is the philosophy of Śrī Caitanya Mahāprabhu, which is called . Everything is one, the Supreme Lord, yet everything is separate from the Lord. This is the understanding of oneness and difference.

The example given in this regard-vasukālavad asti-tarvoḥ-is very easy to understand. Everything exists in time, yet there are different phases of the time factor-present, past and future. Present, past and future are one. Every day we can experience the time factor as morning, noon and evening, and although morning is different from noon, which is different from evening, all of them taken together are one. The time factor is the energy of the Supreme Personality of Godhead, but the Lord is separate from the time factor. Everything is created, maintained and annihilated by time, but the Supreme Lord, the Personality of Godhead, has no beginning and no end. He is nityaḥ śāśvataḥ-eternal, permanent. Everything passes through time's phases of present, past and future, yet the Lord is always the same. Thus there is undoubtedly a difference between the Lord and the cosmic manifestation, but actually they are not different. Accepting them to be different is called avidyā, ignorance.

True oneness, however, is not equivalent to the conception of the Māyāvādīs. The true understanding is that the differences are manifested by the energy of the Supreme Personality of Godhead. The seed is manifested as a tree, which displays varieties in its trunk, branches, leaves, flowers and fruits. Śrīla Bhaktivinoda Ṭhākura has therefore sung, keśava tuyā jagata vicitra: "My dear Lord, Your creation is full of varieties." The varieties are one and at the same time different. This is the philosophy of . The conclusion given in Brahma-saṁhitā [Bs. 5.1] is this:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." Because the Lord is the supreme cause, everything is one with Him, but when we consider varieties, we find that one thing is different from another.

We may conclude, therefore, that there is no difference between one thing and another, yet in varieties there are differences. In this regard, Madhvācārya gives an example concerning a tree and a tree in fire. Both trees are the same, but they look different because of the time factor. The time factor is under the control of the Supreme Lord, and therefore the Supreme Lord is different from time. An advanced devotee consequently does not distinguish between happiness and distress. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam

When a devotee is in a condition of so-called distress, he considers it a gift or blessing from the Supreme Personality of Godhead. When a devotee is always thus situated in Kṛṣṇa consciousness in any condition of life, he is described as mukti-pade sa dāya-bhāk, a perfect candidate for returning home, back to Godhead. The word dāya-bhāk means "inheritance." A son inherits the property of his father. Similarly, when the devotee is fully Kṛṣṇa conscious, undisturbed by dualities, he is sure that he will return home, back to Godhead, just as one inherits his father's property.

TEXT 32

nyasyedam ātmani jagad vilayāmbu-madhye

śeṣetmanā nija-sukhānubhavo nirīhaḥ

yogena mīlita-dṛg-ātma-nipīta-nidras

turye sthito na tu tamo na guṇāṁś ca yuṅkṣe

SYNONYMS

nyasya-throwing; idam-this; ātmani-in Your own self; jagat-cosmic manifestation created by You; vilaya-ambu-madhye-in the Causal Ocean, in which everything is preserved in a state of reserved energy; śeṣe-You act as if sleeping; ātmanā-by Yourself; nija-Your own personal; sukha-anubhavaḥ-experiencing the state of spiritual bliss; nirīhaḥ-appearing to be doing nothing; yogena-by the mystic power; mīlita-dṛk-the eyes appearing closed; ātma-by a manifestation of Yourself; nipīta-prevented; nidraḥ-whose sleeping; turye-in the transcendental stage; sthitaḥ-keeping (Yourself); na-not; tu-but; tamaḥ-the material condition of sleeping; na-nor; guṇān-the material modes; ca-and; yuṅkṣe-do You engage Yourself in.

O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

As explained very clearly in the Brahma-saṁhitā (5.47):

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahā-Viṣṇu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity." The ādi-puruṣa, the original Supreme Personality of Godhead-Kṛṣṇa, Govinda-expands Himself as Mahā-Viṣṇu. After the annihilation of this cosmic manifestation, He keeps Himself in transcendental bliss. The word yoga-nidrām is used in reference to the Supreme Personality of Godhead. One should understand that this nidrā, or sleep, is not like our nidrā in the mode of ignorance. The Lord is always situated in transcendence. He is sac-cid-ānanda-eternally in bliss-and thus He is not disturbed by sleep like ordinary human beings. It should be understood that the Supreme Personality of Godhead is in transcendental bliss in all stages. Śrīla Madhvācārya concisely states that the Lord is turya-sthitaḥ, always situated in transcendence. In transcendence there is no such thing as jāgaraṇa-nidrā-susupti-wakefulness, sleep and deep sleep.

The practice of yoga is similar to the yoga-nidrā of Mahā-Viṣṇu. Yogīs are advised to keep their eyes half closed, but this state is not at all one of sleep, although imitation yogīs, especially in the modern age, manifest their so-called yoga by sleeping. In the śāstra, yoga is described as dhyānāvasthita, a state of full meditation, but this is meditation upon the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā: the mind should always be situated at the lotus feet of the Lord. Yoga practice does not mean sleeping. The mind should always be actively fixed at the lotus feet of the Lord. Then one's practice of yoga will be successful.

TEXT 33

tasyaiva te vapur idaṁ nija-kāla-śaktyā

sañcodita-prakṛti-dharmaṇa ātma-gūḍham

ambhasy ananta-śayanād viramat-samādher

nābher abhūt sva-kaṇikā-vaṭavan-mahābjam

SYNONYMS

tasya-of that Supreme Personality of Godhead; eva-certainly; te-of You; vapuḥ-the cosmic body; idam-this (universe); nija-kāla-śaktyā-by the potent time factor; sañcodita-agitated; prakṛti-dharmaṇaḥ-of Him, by whom the three guṇas, or qualities of material nature; ātma-gūḍham-dormant in Yourself; ambhasi-in the water known as the Causal Ocean; ananta-śayanāt-from the bed known as Ananta (another feature of Yourself); viramat-samādheḥ-having awakened from the samādhi (yogic trance); nābheḥ-from the navel; abhūt-appeared; sva-kaṇikā-from the seed; vaṭa-vat-like the great banyan tree; mahā-abjam-the great lotus of the worlds (has similarly grown).

This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.

The three different forms of Mahā-Viṣṇu-namely Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, who are the origin of creation and maintenance-are gradually being described. From Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu is generated, and from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu gradually expands. Thus Mahā-Viṣṇu is the original cause of Garbhodakaśāyī Viṣṇu, and from Garbhodakaśāyī Viṣṇu comes the lotus flower from which Lord Brahmā is manifested. Thus the original cause of everything is Viṣṇu, and consequently the cosmic manifestation is not different from Viṣṇu. This is confirmed in Bhagavad-gītā (10.8), wherein Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Garbhodakaśāyī Viṣṇu is an expansion of Kāraṇodakaśāyī Viṣṇu, who is an expansion of Saṅkarṣaṇa. In this way, Kṛṣṇa is ultimately the cause of all causes (sarva-kāraṇa-kāraṇam [Bs. 5.1]). The conclusion is that both the material world and spiritual world are considered to be the body of the Supreme Lord. We can understand that the material body is caused by the spiritual body and is therefore an expansion of the spiritual body. Thus when one takes up spiritual activities, one's entire material body is spiritualized. Similarly, in this material world, when the Kṛṣṇa consciousness movement expands, the entire material world becomes spiritualized. As long as we do not realize this, we live in the material world, but when we are fully Kṛṣṇa conscious we live not in the material world but in the spiritual world.

TEXT 34

tat-sambhavaḥ kavir ato 'nyad apaśyamānas

tvāṁ bījam ātmani tataṁ sa bahir vicintya

nāvindad abda-śatam apsu nimajjamāno

jāte 'ṅkure katham uhopalabheta bījam

SYNONYMS

tat-sambhavaḥ-who was generated from that lotus flower; kaviḥ-he who can understand the subtle cause of creation (Lord Brahmā); ataḥ-from that (lotus); anyat-anything else; apaśyamānaḥ-not able to see; tvām-Your Lordship; bījam-the cause of the lotus; ātmani-in himself; tatam-expanded; saḥ-he (Lord Brahmā); bahiḥ vicintya-considering to be external; na-not; avindat-understood (You); abda-śatam-for a hundred years according to the demigods*; apsu-in the water; nimajjamānaḥ-diving; jāte aṅkure-when the seed fructifies and is manifested as a creeper; katham-how; uha-O my Lord; upalabheta-one can perceive; bījam-the seed that has already fructified.

From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.

This is the description of the cosmic manifestation. The development of the cosmic manifestation is like the fructification of a seed. When cotton is transformed into thread, the cotton is no longer visible, and when the thread is woven into cloth, the thread is no longer visible. Similarly, it is perfectly correct that when the seed that had generated from the navel of Garbhodakaśāyī Viṣṇu became manifested as the cosmic creation, one could no longer understand where the cause of the cosmic manifestation is. Modern scientists have tried to explain the origin of creation by a chunk theory, but no one can explain how such a chunk might have burst. The Vedic literature, however, explains clearly that the total material energy was agitated by the three modes of material nature because of the glance of the Supreme Lord. In other words, in terms of the chunk theory, the bursting of the chunk was caused by the Supreme Personality of Godhead. Thus one must accept the supreme cause, Lord Viṣṇu, as the cause of all causes.

TEXT 35

sa tv ātma-yonir ativismita āśrito 'bjaṁ

kālena tīvra-tapasā pariśuddha-bhāvaḥ

tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ

bhūtendriyāśayamaye vitataṁ dadarśa

SYNONYMS

saḥ-he (Lord Brahmā); tu-but; ātma-yoniḥ-who is born without a mother (directly begotten by the father, Lord Viṣṇu); ati-vismitaḥ-very much surprised (not finding the source of his birth); āśritaḥ-situated on; abjam-the lotus; kālena-in due course of time; tīvra-tapasā-by severe austerities; pariśuddha-bhāvaḥ-being completely purified; tvām-You; ātmani-in his body and existence; īśa-O my Lord; bhuvi-within the earth; gandham-aroma; iva-like; ati-sūkṣmam-very subtle; bhūta-indriya-composed of elements and senses; āśaya-maye-and that filled with desires (the mind); vitatam-spread out; dadarśa-found.

Lord Brahmā, who is celebrated as ātma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.

Here the statement of self-realization ahaṁ brahmāsmi, which is interpreted by the Māyāvāda philosophy to mean "I am the Supreme Lord," is explained. The Supreme Lord is the original seed of everything (janmādy asya yataḥ [SB 1.1.1]. ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]). Thus the Supreme Lord extends everywhere, even throughout our bodies, because our bodies are made of material energy, which is the Lord's separated energy. One should realize that since the Supreme Lord spreads throughout one's body and since the individual soul is a part of the Supreme Lord, everything is Brahman (sarvaṁ khalv idaṁ brahma). This realization was achieved by Lord Brahmā after he was purified, and it is possible for everyone. When one is completely in knowledge of ahaṁ brahmāsmi, he thinks, "I am part of the Supreme Lord, my body is made of His material energy, and therefore I have no separate existence. Yet although the Supreme Lord is spread everywhere, He is different from me." This is the philosophy of acintya-bhedābheda-tattva. An example given in this regard is that of the aroma within the earth. In the earth there are aromas and colors, but one cannot see them. Actually we find that when flowers grow from the earth, they appear with different colors and aromas, which they have certainly gathered from the earth, although in the earth we cannot see them. Similarly, the Supreme Lord, by His different energies, spreads throughout one's body and soul, although we cannot see Him. An intelligent man, however, can see the Supreme Lord existing everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham: the Lord is within the universe and within the atom by His different energies. This is the real vision of the Supreme Lord for the intelligent man. Brahmā, the first created being, became the most intelligent person by his tapasya, austerity, and thus he came to this realization. We must therefore take all knowledge from Brahmā, who became perfect by his tapasya.

TEXT 36

evaṁ sahasra-vadanāṅghri-śiraḥ-karoru-

nāsādya-karṇa-nayanābharaṇāyudhāḍhyam

māyāmayaṁ sad-upalakṣita-sanniveśaṁ

dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ

SYNONYMS

evam-in this way; sahasra-thousands and thousands; vadana-faces; aṅghri-feet; śiraḥ-heads; kara-hands; uru-thighs; nāsa-ādya-noses, etc.; karṇa-ears; nayana-eyes; ābharaṇa-varieties of ornaments; āyudha-varieties of weapons; āḍhyam-endowed with; māyā-mayam-all demonstrated by unlimited potency; sat-upalakṣita-appearing in different symptoms; sanniveśam-combined together; dṛṣṭvā-seeing; mahā-puruṣam-the Supreme Personality of Godhead; āpa-achieved; mudam-transcendental bliss; viriñcaḥ-Lord Brahmā.

Lord Brahmā could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.

Lord Brahmā, being completely pure, could see the original form of the Lord as Viṣṇu, having many thousands of faces and forms. This process is called self-realization. Genuine self-realization consists not of perceiving the impersonal effulgence of the Lord, but seeing face to face the transcendental form of the Lord. As distinctly mentioned here, Lord Brahmā saw the Supreme Lord as mahā-puruṣa, the Supreme Personality of Godhead. Arjuna also saw Kṛṣṇa in this same way. Therefore he told the Lord, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvataṁ divyam: [Bg. 10.12] "You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person." The Lord is parama-puruṣa, the supreme form. puruṣaṁ śāśvatam: He is everlastingly the supreme enjoyer. It is not that the impersonal Brahman assumes a form; on the contrary, the impersonal Brahman effulgence is an emanation from the supreme form of the Lord. Upon being purified, Brahmā could see the supreme form of the Lord. The impersonal Brahman cannot have heads, noses, ears, hands and legs. This is not possible, for these are attributes of the Lord's form.

The word māyāmayam means "spiritual knowledge." This is explained by Madhvācārya. Māyāmayaṁ jñāna-svarūpam. The word māyāmayam, describing the Lord's form, should not be taken to mean illusion. Rather, the Lord's form is factual, and seeing this form is the result of perfect knowledge. This is confirmed in Bhagavad-gītā: bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. The word jñānavān refers to one who is perfectly in knowledge. Such a person can see the Personality of Godhead, and therefore he surrenders unto the Lord. The Lord's being symptomized by a face, nose, ears and so on is eternal. Without such a form, no one can be blissful. The Lord, however, is sac-cid-ānanda-vigraha, as stated in the śāstra (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]). When one is in perfect transcendental bliss, he can see the Lord's supreme form (vigraha). In this regard, Śrīla Madhvācārya says:

gandhākhyā devatā yadvat
pṛthivīṁ vyāpya tiṣṭhati
evaṁ vyāptaṁ jagad viṣṇuṁ
brahmātma-sthaṁ dadarśa ha

Lord Brahmā saw that as aromas and colors spread throughout the earth, the Supreme Personality of Godhead pervades the cosmic manifestation in a subtle form.

TEXT 37

tasmai bhavān haya-śiras tanuvaṁ hi bibhrad

veda-druhāv atibalau madhu-kaiṭabhākhyau

hatvānayac chruti-gaṇāṁś ca rajas tamaś ca

sattvaṁ tava priyatamāṁ tanum āmananti

SYNONYMS

tasmai-unto Lord Brahmā; bhavān-Your Lordship; haya-śiraḥ-having the head and neck of a horse; tanuvam-the incarnation; hi-indeed; bibhrat-accepting; veda-druhau-two demons who were against the Vedic principles; ati-balau-extremely powerful; madhu-kaiṭabha-ākhyau-known as Madhu and Kaiṭabha; hatvā-killing; anayat-delivered; śruti-gaṇān-all the different Vedas (Sāma, Yajur, Ṛg and Atharva); ca-and; rajaḥ tamaḥ ca-by representing the modes of passion and ignorance; sattvam-pure transcendental goodness; tava-Your; priya-tamām-most dear; tanum-form (as Hayagrīva); āmananti-they honor.

My dear Lord, when You appeared as Hayagrīva, with the head of a horse, You killed two demons known as Madhu and Kaiṭabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord Brahmā. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.

The Supreme Personality of Godhead in His transcendental form is always ready to give protection to His devotees. As mentioned herein, the Lord in the form of Hayagrīva killed two demons named Madhu and Kaiṭabha when they attacked Lord Brahmā. Modern demons think that there was no life in the beginning of creation, but from Śrīmad-Bhāgavatam we understand that the first living creature created by the Supreme Personality of Godhead was Lord Brahmā, who is full of Vedic understanding. Unfortunately, those entrusted with distributing Vedic knowledge, such as the devotees engaged in spreading Kṛṣṇa consciousness, may sometimes be attacked by demons, but they must rest assured that demoniac attacks will not be able to harm them, for the Lord is always prepared to give them protection. The Vedas provide the knowledge by which we can understand the Supreme Personality of Godhead (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). The devotees of the Lord are always ready to spread knowledge by which one may understand the Lord through Kṛṣṇa consciousness, but the demons, being unable to understand the Supreme Lord, are full of ignorance and passion. Thus the Lord, whose form is transcendental, is always ready to kill the demons. By culturing the mode of goodness, one can understand the position of the transcendental Lord and how the Lord is always prepared to remove all obstacles on the path of understanding Him.

In summary, whenever the Lord incarnates, He appears in His original transcendental form. As the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendent of Bhārata, and a predominant rise of irreligion-at that time I descend Myself." It is simply foolish to think of the Lord as being originally impersonal but accepting a material body when He appears as a personal incarnation. Whenever the Lord appears, He appears in His original transcendental form, which is spiritual and blissful. But unintelligent men, such as the Māyāvādīs, cannot understand the transcendental form of the Lord, and therefore the Lord chastises them by saying, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] "Fools deride Me when I descend in the human form." Whenever the Lord appears, whether as a fish, a tortoise, a hog or any other form, one should understand that He maintains His transcendental position and that His only business, as stated here, is hatvā-to kill the demons. The Lord appears in order to protect the devotees and kill the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). Since the demons are always ready to oppose Vedic civilization, they are sure to be killed by the transcendental form of the Lord.

TEXT 38

itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haṁsi jagat pratīpān

dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ

channaḥ kalau yad abhavas tri-yugo 'tha sa tvam

SYNONYMS

ittham-in this way; nṛ-like a human being (such as Lord Kṛṣṇa and Lord Rāmacandra); tiryak-like animals (such as the boar); ṛṣi-as a great saint (Paraśurāma); deva-as demigods; jhaṣa-as an aquatic (such as the fish and tortoise); avatāraiḥ-by such different incarnations; lokān-all the different planetary systems; vibhāvayasi-You protect; haṁsi-You (sometimes) kill; jagat pratīpān-persons who have simply created trouble in this world; dharmam-the principles of religion; mahā-puruṣa-O great personality; pāsi-You protect; yuga-anuvṛttam-according to the different millenniums; channaḥ-covered; kalau-in the age of Kali; yat-since; abhavaḥ-have been (and will be in the future); tri-yugaḥ-named Triyuga; atha-therefore; saḥ-the same personality; tvam-You.

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

As the Lord appeared just to maintain Lord Brahmā from the attack of Madhu and Kaiṭabha, He also appeared to protect the great devotee Prahlāda Mahārāja. Similarly, Lord Caitanya appeared in order to protect the fallen souls of Kali-yuga. There are four yugas, or millenniums-Satya, Tretā, Dvāpara and Kali. In all the yugas but Kali-yuga, the Lord appears in various incarnations and asserts Himself as the Supreme Personality of Godhead, but although Lord Śrī Caitanya Mahāprabhu, who appears in Kali-yuga, is the Supreme Personality of Godhead, He never asserted Himself as such. On the contrary, whenever Śrī Caitanya Mahāprabhu was addressed as being as good as Kṛṣṇa, He blocked His ears with His hands, denying His identity with Kṛṣṇa, because He was playing the part of a devotee. Lord Caitanya knew that in Kali-yuga there would be many bogus incarnations pretending to be God, and therefore He avoided asserting Himself as the Supreme Personality of Godhead. Lord Caitanya Mahāprabhu is accepted as the Supreme Personality of Godhead, however, in many Vedic literatures, especially in Śrīmad-Bhāgavatam (11.5.32):

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ

In Kali-yuga, intelligent men worship the Supreme Personality of Godhead in the form of Śrī Caitanya Mahāprabhu, who is always accompanied by His associates such as Nityānanda, Advaita, Gadādhara and Śrīvāsa. The entire Kṛṣṇa consciousness movement is based on the principles of the saṅkīrtana movement inaugurated by Śrī Caitanya Mahāprabhu. Therefore one who tries to understand the Supreme Personality of Godhead through the medium of the saṅkīrtana movement knows everything perfectly. He is sumedhas, a person with substantial intelligence.

TEXT 39

naitan manas tava kathāsu vikuṇṭha-nātha

samprīyate durita-duṣṭam asādhu tīvram

kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ

tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ

SYNONYMS

na-certainly not; etat-this; manaḥ-mind; tava-Your; kathāsu-in transcendental topics; vikuṇṭha-nātha-O Lord of Vaikuṇṭha, where there is no anxiety; samprīyate-is pacified or interested in; durita-by sinful activities; duṣṭam-polluted; asādhu-dishonest; tīvram-very difficult to control; kāma-āturam-always full of different desires and lusty propensities; harṣa-śoka-sometimes by jubilation and sometimes by distress; bhaya-and sometimes by fear; eṣaṇā-and by desiring; ārtam-distressed; tasmin-in that mental status; katham-how; tava-Your; gatim-transcendental activities; vimṛśāmi-I shall consider and try to understand; dīnaḥ-who am most fallen and poor.

My dear Lord of the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

Here Prahlāda Mahārāja represents himself as a common man, although he actually has nothing to do with this material world. Prahlāda is always situated in the Vaikuṇṭha planets of the spiritual world, but on behalf of the fallen souls he asks how, when his mind is always disturbed by material things, he can discuss the transcendental position of the Lord. The mind becomes sinful because we are always engaged in sinful activities. Anything not connected with Kṛṣṇa consciousness should be understood to be sinful. Indeed, Kṛṣṇa demands in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." As soon as one surrenders unto the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa immediately relieves one of the reactions of sinful activities. Therefore one who is not surrendered to the lotus feet of the Lord should be understood to be sinful, foolish, degraded among men and bereft of all real knowledge because of atheistic propensities. This is confirmed in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

Therefore, especially in this age of Kali, the mind must be cleansed, and this is possible only by the chanting of the Hare Kṛṣṇa mahā-mantra. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. In this age, the process of chanting the Hare Kṛṣṇa mahā-mantra is the only method by which to cleanse the sinful mind. When the mind is completely cleansed of all sinful reactions, one can then understand his duty in the human form of life. The Kṛṣṇa consciousness movement is meant to educate sinful men so that they may become pious simply by chanting the Hare Kṛṣṇa mahā-mantra.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

To cleanse the heart so that one may become sober and wise in this age of Kali, there is no value to any method other than the chanting of the Hare Kṛṣṇa mahā-mantra. Prahlāda Mahārāja has confirmed this process in previous verses. Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. Prahlāda further confirms that if one's mind is always absorbed in thought of Kṛṣṇa, that very qualification will purify one and keep one purified always. To understand the Lord and His activities, one must free his mind from all contamination of the material world, and this one can achieve by simply chanting the Lord's holy name. Thus one becomes free from all material bondage.

TEXT 40

jihvaikato 'cyuta vikarṣati māvitṛptā

śiśno 'nyatas tvag-udaraṁ śravaṇaṁ kutaścit

ghrāṇo 'nyataś capala-dṛk kva ca karma-śaktir

bahvyaḥ sapatnya iva geha-patiṁ lunanti

SYNONYMS

jihvā-the tongue; ekataḥ-to one side; acyuta-O my infallible Lord; vikarṣati-attracts; mā-me; avitṛptā-not being satisfied; śiśnaḥ-the genitals; anyataḥ-to another side; tvak-the skin (for touching a soft thing); udaram-the belly (for various types of food); śravaṇam-the ear (for hearing some sweet music); kutaścit-to some other side; ghrāṇaḥ-the nose (for smelling); anyataḥ-to still another side; capala-dṛk-the restless eyesight; kva ca-somewhere; karma-śaktiḥ-the active senses; bahvyaḥ-many; sa-patnyaḥ-co-wives; iva-like; geha-patim-a householder; lunanti-annihilate.

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

The human form of life is meant for God realization, but this process, which begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]-hearing and chanting of the holy name of the Lord-is disturbed as long as our senses are materially attracted. Therefore devotional service means purifying the senses. In the conditioned state our senses are covered by material sense gratification, and as long as one is not trained in purifying the senses, one cannot become a devotee. In our Kṛṣṇa consciousness movement, therefore, we advise from the very beginning that one restrict the activities of the senses, especially the tongue, which is described by Śrīla Bhaktivinoda Ṭhākura as most greedy and unconquerable. To stop this attraction of the tongue, one is authoritatively advised not to accept meat or similar uneatable things nor to allow the tongue to hanker to drink or smoke. Even the drinking of tea and coffee is not permitted. Similarly, the genitals must be restricted from illicit sex. Without such restraint of the senses, one cannot make advancement in Kṛṣṇa consciousness. The only method of controlling the senses is to chant and hear the holy name of the Lord; otherwise, one will always be disturbed, as a householder with more than one wife would be disturbed by them for sense gratification.

TEXT 41

evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām

anyonya-janma-maraṇāśana-bhīta-bhītam

paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ

hanteti pāracara pīpṛhi mūḍham adya

SYNONYMS

evam-in this way; sva-karma-patitam-fallen because of the reactions of one's own material activities; bhava-compared to the world of nescience (birth, death, old age and disease); vaitaraṇyām-in the river known as Vaitaraṇī (which lies in front of the doorway of Yamarāja, the superintendent of death); anyaḥ anya-one after another; janma-birth; maraṇa-death; āśana-different types of eating; bhīta-bhītam-being exceedingly afraid; paśyan-seeing; janam-the living entity; sva-one's own; para-of others; vigraha-in the body; vaira-maitram-considering friendship and enmity; hanta-alas; iti-in this way; pāracara-O You, who are on the other side of the river of death; pīpṛhi-kindly save us all (from this dangerous condition); mūḍham-we are all foolish, bereft of spiritual knowledge; adya-today (because You are personally present here).

My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us-not only upon me but also upon all others who are suffering-and by Your causeless mercy and compassion, deliver us and maintain us.

Prahlāda Mahārāja, a pure Vaiṣṇava, prays to the Lord not only for himself but for all other suffering living entities. There are two classes of Vaiṣṇavas-the bhajanānandīs and goṣṭhy-ānandīs. The bhajanānandīs worship the Lord only for their own personal benefit, but the goṣṭhy-ānandīs try to elevate all others to Kṛṣṇa consciousness so that they may be saved. Fools who cannot perceive repeated birth and death and the other miseries of materialistic life cannot be sure of what will happen to them in their next birth. Indeed, these foolish, materially contaminated rascals have manufactured an irresponsible way of life that does not consider the next life. They do not know that according to one's own activities, one receives a body selected from 8,400,000 species. These rascals have been described in Bhagavad-gītā as duṣkṛtino mūḍhāḥ. Nondevotees, those who are not Kṛṣṇa conscious, must engage in sinful activities, and therefore they are mūḍhas-fools and rascals. They are such fools that they do not know what will happen to them in their next life. Although they see varieties of living creatures eating abominable things-pigs eating stool, crocodiles eating all kinds of flesh, and so on-they do not realize that they themselves, because of their practice of eating all kinds of nonsense in this life, will be destined to eat the most abominable things in their next life. A Vaiṣṇava is always afraid of such an abominable life, and to free himself from such horrible conditions, he engages himself in the devotional service of the Lord. The Lord is compassionate to them, and therefore He appears for their benefit.

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bhārata, and a predominant rise of irreligion-at that time I descend Myself." (Bg. 4.7) The Lord is always ready to help the fallen souls, but because they are fools and rascals, they do not take to Kṛṣṇa consciousness and abide by the instructions of Kṛṣṇa. Therefore although Śrī Caitanya Mahāprabhu is personally the Supreme Lord, Kṛṣṇa, He comes as a devotee to preach the Kṛṣṇa consciousness movement. Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa. One must therefore become a sincere servant of Kṛṣṇa. Āmāra ājñāya guru hañā tāra' ei deśa (Cc. Madhya 7.128). One should become a guru and spread Kṛṣṇa consciousness all over the world, simply by preaching the teachings of Bhagavad-gītā.

TEXT 42

ko nv atra te 'khila-guro bhagavan prayāsa

uttāraṇe 'sya bhava-sambhava-lopa-hetoḥ

mūḍheṣu vai mahad-anugraha ārta-bandho

kiṁ tena te priya-janān anusevatāṁ naḥ

SYNONYMS

kaḥ-what is that; nu-indeed; atra-in this matter; te-of Your Lordship; akhila-guro-O supreme spiritual master of the entire creation; bhagavan-O Supreme Lord, O Personality of Godhead; prayāsaḥ-endeavor; uttāraṇe-for the deliverance of these fallen souls; asya-of this; bhava-sambhava-of creation and maintenance; lopa-and of annihilation; hetoḥ-of the cause; mūḍheṣu-unto the foolish persons rotting in this material world; vai-indeed; mahat-anugrahaḥ-compassion by the Supreme; ārta-bandho-O friend of the suffering living entities; kim-what is the difficulty; tena-with that; te-of Your Lordship; priya-janān-the dear persons (devotees); anusevatām-of those always engaged in serving; naḥ-like us (who are so engaged).

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.

Here the words priya janān anusevatāṁ naḥ indicate that the Supreme Lord, the Supreme Personality of Godhead, is very favorable to devotees who act according to the instructions of His own pure devotee. In other words, one must become the servant of the servant of the servant of the Lord. If one wants to become the servant of the Lord directly, this is not as fruitful as engaging in the service of the Lord's servant. This is the direction of Śrī Caitanya Mahāprabhu, who shows us the way to become gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. One should not be proud of becoming directly the servant of the Supreme Personality of Godhead. Rather, one must seek a pure devotee, a servant of the Lord, and engage oneself in the service of such a servant. The more one becomes the servant of the servant, the more one becomes perfect in devotional service. This is also the injunction of Bhagavad-gītā: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. One can understand the science of the Supreme Personality of Godhead simply by the paramparā system. In this regard, Śrīla Narottama dāsa Ṭhākura says, tāṅdera caraṇa sevi bhakta-sane vāsa: "Let me serve the lotus feet of the devotees of the Lord, and let me live with devotees." Janame janame haya, ei abhilāṣa. Following Narottama dāsa Ṭhākura, one should aspire to be a servant of the Lord's servant, life after life. Śrīla Bhaktivinoda Ṭhākura also sings, tumi ta' ṭhākura, tomāra kukura, baliyā jānaha more: "O my Lord, O Vaiṣṇava, please consider me your dog." One must become the dog of a Vaiṣṇava, a pure devotee, for a pure devotee can deliver Kṛṣṇa without difficulty. Kṛṣṇa se tomāra, kṛṣṇa dite pāra. Kṛṣṇa is the property of His pure devotee, and if we take shelter of a pure devotee, he can deliver Kṛṣṇa very easily. Prahlāda wants to engage in the service of a devotee, and therefore he prays to Kṛṣṇa, "My dear Lord, kindly give me the shelter of Your very dear devotee so that I may engage in his service and You may then be pleased." Mad-bhakta-pūjābhyadhikā (Bhāg. 11.19.21). The Lord says, "Engaging in the service of My devotee is better than trying to engage in My devotional service."

Another significant point in this verse is that by devotional service Prahlāda Mahārāja does not want to benefit alone. Rather, he prays to the Lord that all of us fallen souls in this material world may, by the grace of the Lord, engage in the service of His servant and thus be delivered. The grace of the Lord is not at all difficult for the Lord to bestow, and thus Prahlāda Mahārāja wants to save the whole world by spreading Kṛṣṇa consciousness.

TEXT 43

naivodvije para duratyaya-vaitaraṇyās

tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

śoce tato vimukha-cetasa indriyārtha-

māyā-sukhāya bharam udvahato vimūḍhān

SYNONYMS

na-not; eva-certainly; udvije-I am disturbed or afraid; para-O Supreme; duratyaya-insurmountable or very difficult to cross; vaitaraṇyāḥ-of the Vaitaraṇī, the river of the material world; tvat-vīrya-of Your Lordship's glories and activities; gāyana-from chanting or distributing; mahā-amṛta-in the great ocean of nectarean spiritual bliss; magna-cittaḥ-whose consciousness is absorbed; śoce-I am simply lamenting; tataḥ-from that; vimukha-cetasaḥ-the fools and rascals who are bereft of Kṛṣṇa consciousness; indriya-artha-in sense gratification; māyā-sukhāya-for temporary, illusory happiness; bharam-the false burden or responsibility (of maintaining one's family, society and nation and elaborate arrangements for that purpose); udvahataḥ-who are lifting (by making grand plans for this arrangement); vimūḍhān-although all of them are nothing but fools and rascals (I am thinking of them also).

O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

Throughout the entire world, everyone is making big, big plans to adjust the miseries of the material world, and this is true at present, in the past and in the future. Nonetheless, although they make elaborate political, social and cultural plans, they have all been described herein as vimūḍha-fools. The material world has been described in Bhagavad-gītā as duḥkhālayam aśāśvatam [Bg. 8.15]-temporary and miserable-but these fools are trying to turn the material world into sukhālayam, a place of happiness, not knowing how everything acts by the arrangement of material nature, which works in her own way.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities that are in actuality carried out by nature." (Bg. 3.27)

There is a plan for material nature, personally known as Durgā, to punish the demons. Although the asuras, the godless demons, struggle for existence, they are directly attacked by the goddess Durgā, who is well equipped with ten hands with different types of weapons to punish them. She is carried by her lion carrier, or the modes of passion and ignorance. Everyone struggles very hard to fight through the modes of passion and ignorance and conquer material nature, but at the end everyone is vanquished by nature's laws.

There is a river known as Vaitaraṇī between the material and spiritual worlds, and one must cross this river to reach the other side, or the spiritual world. This is an extremely difficult task. As the Lord says in Bhagavad-gītā (7.14), daivī hy eṣā guṇa-mayī mama māyā duratyayā: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." The same word duratyaya, meaning "very difficult," is used here. Therefore one cannot surpass the stringent laws of material nature except by the mercy of the Supreme Lord. Nonetheless, although all materialists are baffled in their plans, they try again and again to become happy in this material world. Therefore they have been described as vimūḍha-first-class fools. As for Prahlāda Mahārāja, he was not at all unhappy, for although he was in the material world, he was full of Kṛṣṇa consciousness. Those who are Kṛṣṇa conscious, trying to serve the Lord, are not unhappy, whereas one who has no assets in Kṛṣṇa consciousness and is struggling for existence is not only foolish but extremely unhappy also. Prahlāda Mahārāja was happy and unhappy simultaneously. He felt happiness and transcendental bliss because of his being Kṛṣṇa conscious, yet he felt great unhappiness for the fools and rascals who make elaborate plans to be happy in this material world.

TEXT 44

prāyeṇa deva munayaḥ sva-vimukti-kāmā

maunaṁ caranti vijane na parārtha-niṣṭhāḥ

naitān vihāya kṛpaṇān vimumukṣa eko

nānyaṁ tvad asya śaraṇaṁ bhramato 'nupaśye

SYNONYMS

prāyeṇa-generally, in almost all cases; deva-O my Lord; munayaḥ-the great saintly persons; sva-personal, own; vimukti-kāmāḥ-ambitious for liberation from this material world; maunam-silently; caranti-they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane-in solitary places; na-not; para-artha-niṣṭhāḥ-interested in working for others by giving them the benefit of the Kṛṣṇa consciousness movement, by enlightening them with Kṛṣṇa consciousness; na-not; etān-these; vihāya-leaving aside; kṛpaṇān-fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukṣe-I desire to be liberated and to return home, back to Godhead; ekaḥ-alone; na-not; anyam-other; tvat-but for You; asya-of this; śaraṇam-shelter; bhramataḥ-of the living entity rotating and wandering throughout the material universes; anupaśye-do I see.

My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

This is the decision of the Vaiṣṇava, the pure devotee of the Lord. For himself he has no problems, even if he has to stay in this material world, because his only business is to remain in Kṛṣṇa consciousness. The Kṛṣṇa conscious person can go even to hell and still be happy. Therefore Prahlāda Mahārāja said, naivodvije para duratyaya-vaitaraṇyāḥ: "O best of the great personalities, I am not at all afraid of material existence." The pure devotee is never unhappy in any condition of life. This is confirmed in Śrīmad-Bhāgavatam (6.17.28):

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."

For a devotee, being situated in the heavenly planets and being in the hellish planets are equal, for a devotee lives neither in heaven nor in hell but with Kṛṣṇa in the spiritual world. The secret of success for the devotee is not understood by the karmīs and jñānīs. Karmīs therefore try to be happy by material adjustment, and jñānīs want to be happy by becoming one with the Supreme. The devotee has no such interest. He is not interested in so-called meditation in the Himalayas or the forest. Rather, his interest is in the busiest part of the world, where he teaches people Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement was started for this purpose. We do not teach one to meditate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation, although he engages in all sorts of foolish materialistic activity. A Vaiṣṇava like Prahlāda Mahārāja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Kṛṣṇa consciousness because that is the only way for them to become happy. Prahlāda Mahārāja says clearly, nānyaṁ tvad asya śaraṇaṁ bhramato'nupaśye: "I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy." One wanders within the universe, life after life, but by the grace of a devotee, a servant of Śrī Caitanya Mahāprabhu, one can get the clue to Kṛṣṇa consciousness and then not only become happy in this world but also return home, back to Godhead. That is the real target in life. The members of the Kṛṣṇa consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Kṛṣṇa consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gītā As It Is, the teachings of Lord Caitanya. That is the purpose of the Hare Kṛṣṇa movement. The members of the Kṛṣṇa consciousness movement must be fully convinced that without Kṛṣṇa one cannot be happy. Thus the Kṛṣṇa conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists.

TEXT 45

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

SYNONYMS

yat-that which (is meant for material sense gratification); maithuna-ādi-represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); gṛhamedhi-sukham-all types of material happiness based on attachment to family, society, friendship, etc.; hi-indeed; tuccham-insignificant; kaṇḍūyanena-with the itching; karayoḥ-of the two hands (to relieve the itching); iva-like; duḥkha-duḥkham-different types of unhappiness (into which one is put after such itching sense gratification); tṛpyanti-become satisfied; na-never; iha-in material sense gratification; kṛpaṇāḥ-the foolish persons; bahu-duḥkha-bhājaḥ-subjected to various types of material unhappiness; kaṇḍūti-vat-if one can learn from such itching; manasi-jam-which is simply a mental concoction (actually there is no happiness); viṣaheta-and tolerates (such itching); dhīraḥ-(he can become) a most perfect, sober person.

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

Materialists think that sexual indulgence is the greatest happiness in this material world, and therefore they make elaborate plans to satisfy their senses, especially the genitals. This is generally found everywhere, and specifically found in the Western world, where there are regular arrangements to satisfy sex life in different ways. Actually, however, this has not made anyone happy. Even the hippies, who have given up all the materialistic comforts of their fathers and grandfathers, cannot give up the sensational happiness of sex life. Such persons are described here as kṛpaṇas, misers. The human form of life is a great asset, for in this life one can fulfill the goal of existence. Unfortunately, however, because of a lack of education and culture, people are victimized by the false happiness of sex life. Prahlāda Mahārāja therefore advises one not to be misled by this civilization of sense gratification, and especially not by sex life. Rather, one should be sober, avoid sense gratification and be Kṛṣṇa conscious. The lusty person, who is compared to a foolish miser, never gets happiness by sense gratification. The influence of material nature is very difficult to surpass, but as stated by Kṛṣṇa in Bhagavad-gītā (7.14), mām eva ye prapadyante, māyām etāṁ taranti te: if one voluntarily submits to the lotus feet of Kṛṣṇa, he can be saved very easily.

In reference to the low-grade happiness of sex life, Yāmunācārya says in this connection:

yadāvadhi mama cetaḥ kṛṣṇa-padāravinde
nava-nava-rasa-dhāmanudyata rantum āsīt
tadāvadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca

"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." Yāmunācārya had formerly been a great king who enjoyed sexual happiness in various ways, but since he later engaged himself in the service of the Lord, he enjoyed spiritual bliss and hated to think of sex life. If sexual thoughts came to him, he would spit with disgust.

TEXT 46

mauna-vrata-śruta-tapo-'dhyayana-sva-dharma-

vyākhyā-raho-japa-samādhaya āpavargyāḥ

prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ

vārtā bhavanty uta na vātra tu dāmbhikānām

SYNONYMS

mauna-silence; vrata-vows; śruta-Vedic knowledge; tapaḥ-austerity; adhyayana-study of scripture; sva-dharma-executing varṇāśrama-dharma; vyākhyā-explaining the śāstras; rahaḥ-living in a solitary place; japa-chanting or reciting mantras; samādhayaḥ-remaining in trance; āpavargyāḥ-these are ten types of activities for advancing on the path of liberation; prāyaḥ-generally; param-the only means; puruṣa-O my Lord; te-all of them; tu-but; ajita-indriyāṇām-of persons who cannot control the senses; vārtāḥ-means of living; bhavanti-are; uta-so it is said; na-not; vā-or; atra-in this connection; tu-but; dāmbhikānām-of persons who are falsely proud.

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation-to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.

As stated in Śrīmad-Bhāgavatam (6.1.15):

kecit kevalayā bhaktyā
vāsudeva-parāyaṇāḥ
aghaṁ dhunvanti kārtsnyena
nīhāram iva bhāskaraḥ

"Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." The real purpose of human life is to attain liberation from material entanglement. Such liberation may be achieved by many methods (tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]), but all of them more or less depend on tapasya, austerity, which begins with celibacy. Śukadeva Gosvāmī says that those who are vāsudeva-parāyaṇa, who have fully surrendered to the lotus feet of Lord Vāsudeva, Kṛṣṇa, automatically achieve the results of mauna (silence), vrata (vows) and other such methods simply by discharging devotional service. In other words, these methods are not so powerful. If one takes to devotional service, all of them are very easily performed.

Mauna, for example, does not mean that one should just stop speaking. The tongue is meant for speaking, although sometimes, to make a big show, a person remains silent. There are many who observe silence some day in a week. Vaiṣṇavas, however, do not observe such silence. Silence means not speaking foolishly. Speakers at assemblies, conferences and meetings generally speak foolishly like toads. This is described by Śrīla Rūpa Gosvāmī as vāco vegam. One who wants to say something can show himself to be a big orator, but rather than go on speaking nonsense, better to remain silent. This method of silence, therefore, is recommended for persons very attached to speaking nonsense. One who is not a devotee must speak nonsensically because he does not have the power to speak about the glories of Kṛṣṇa. Thus whatever he says is influenced by the illusory energy and is compared to the croaking of a frog. One who speaks about the glories of the Lord, however, has no need to be silent. Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should go on chanting the glories of the Lord twenty-four hours a day. There is no question of becoming mauna, or silent.

The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalayā bhaktyā: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed. Prahlāda Mahārāja's proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] a devotee is already freed from material contamination. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore said:

duṣṭa mana! tumi kisera vaiṣṇava?
pratiṣṭhāra tare, nirjanera ghare,
tava hari-nāma kevala kaitava

There are many who like to chant the Hare Kṛṣṇa mantra in a silent, solitary place, but if one is not interested in preaching, talking constantly to the nondevotees, the influence of the modes of nature is very difficult to surpass. Therefore unless one is extremely advanced in Kṛṣṇa consciousness, one should not imitate Haridāsa Ṭhākura, who had no other business than chanting the holy name always, twenty-four hours a day. Prahlāda Mahārāja does not condemn such a process; he accepts it, but without active service to the Lord, simply by such methods one generally cannot attain liberation. One cannot attain liberation simply by false pride.

TEXT 47

rūpe ime sad-asatī tava veda-sṛṣṭe

bījāṅkurāv iva na cānyad arūpakasya

yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ

yogena vahnim iva dāruṣu nānyataḥ syāt

SYNONYMS

rūpe-in the forms; ime-these two; sat-asatī-the cause and the effect; tava-Your; veda-sṛṣṭe-explained in the Vedas; bīja-aṅkurau-the seed and the sprout; iva-like; na-never; ca-also; anyat-any other; arūpakasya-of You, who possess no material form; yuktāḥ-those engaged in Your devotional service; samakṣam-before the very eyes; ubhayatra-in both ways (spiritually and materially); vicakṣante-can actually see; tvām-You; yogena-simply by the method of devotional service; vahnim-fire; iva-like; dāruṣu-in wood; na-not; anyataḥ-from any other means; syāt-it is possible.

By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.

As described in previous verses, many so-called students of spiritual understanding follow the ten different methods known as mauna-vrata-śruta-tapo-'dhyayana-sva-dharma-vyākhyā-raho japa-samādhayaḥ. These may be very attractive, but by following such methods, one cannot actually understand the real cause and effect and the original cause of everything (janmādy asya yataḥ [SB 1.1.1]). The original source of everything is the Supreme Personality of Godhead Himself (sarva-kāraṇa-kāraṇam [Bs. 5.1]). This original source of everything is Kṛṣṇa, the supreme ruler. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He has His eternal spiritual form. Indeed, He is the root of everything (bījaṁ māṁ sarva-bhūtānām). Whatever manifestations exist, their cause is the Supreme Personality of Godhead. This cannot be understood by so-called silence or by any other hodgepodge method. The supreme cause can be understood only by devotional service, as stated in Bhagavad-gītā (bhaktyā mām abhijānāti [Bg. 18.55]). Elsewhere in Śrīmad-Bhāgavatam (11.14.21), the Supreme Godhead personally says, bhaktyāham ekayā grāhyaḥ: one can understand the original cause of all causes, the Supreme Person, only by devotional service, not by show-bottle exhibitionism.

TEXT 48

tvaṁ vāyur agnir avanir viyad ambu mātrāḥ

prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca

sarvaṁ tvam eva saguṇo viguṇaś ca bhūman

nānyat tvad asty api mano-vacasā niruktam

SYNONYMS

tvam-You (are); vāyuḥ-air; agniḥ-fire; avaniḥ-earth; viyat-sky; ambu-water; mātrāḥ-the sense objects; prāṇa-the life airs; indriyāṇi-the senses; hṛdayam-the mind; cit-consciousness; anugrahaḥ ca-and false ego or the demigods; sarvam-everything; tvam-You; eva-only; sa-guṇaḥ-material nature with its three modes; viguṇaḥ-the spiritual spark and Supersoul, which are beyond material nature; ca-and; bhūman-O my great Lord; na-not; anyat-other; tvat-than You; asti-is; api-although; manaḥ-vacasā-by mind and words; niruktam-everything manifested.

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.

This is the all-pervasive conception of the Supreme Personality of Godhead, which explains how He spreads everywhere and anywhere. Sarvaṁ khalv idaṁ brahma: everything is Brahman-the Supreme Brahman, Kṛṣṇa. Nothing exists without Him. As the Lord says in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"I exist everywhere, and everything exists in Me, yet I am not visible everywhere." The Lord can be visible only through devotional service. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ: the Supreme Lord stays only where His devotees chant His glories.

TEXT 49

naite guṇā na guṇino mahad-ādayo ye

sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ

ādy-antavanta urugāya vidanti hi tvām

evaṁ vimṛśya sudhiyo viramanti śabdāt

SYNONYMS

na-neither; ete-all these; guṇāḥ-three qualities of material nature; na-nor; guṇinaḥ-the predominating deities of the three modes of material nature (namely Lord Brahmā, the predominating deity of passion, and Lord Śiva, the predominating deity of ignorance); mahat-ādayaḥ-the five elements, the senses and the sense objects; ye-those which; sarve-all; manaḥ-the mind; prabhṛtayaḥ-and so on; saha-deva-martyāḥ-with the demigods and the mortal human beings; ādi-anta-vantaḥ-who all have a beginning and end; urugāya-O Supreme Lord, who are glorified by all saintly persons; vidanti-understand; hi-indeed; tvām-Your Lordship; evam-thus; vimṛśya-considering; sudhiyaḥ-all wise men; viramanti-cease; śabdāt-from studying or understanding the Vedas.

Neither the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.

As stated in several places, bhaktyā mām abhijānāti: [Bg. 18.55] only by devotional service can the Supreme Lord be understood. The intelligent person, the devotee, does not bother much about the practices mentioned in text 46 (mauna-vrata-śruta-tapo-'dhyayana-sva-dharma). After understanding the Supreme Lord through devotional service, such devotees are no longer interested in studies of the Vedas. Indeed, this is confirmed in the Vedas also. The Vedas say, kim arthā vayam adhyeṣyāmahe kim arthā vayam vakṣyāmahe. What is the use of studying so many Vedic literatures? What is the use of explaining them in different ways? Vayam vakṣyāmahe. No one needs to study any more Vedic literatures, nor does anyone need to describe them by philosophical speculation. Bhagavad-gītā (2.52) also says:

yadā te moha-kalilaṁ
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca

When one understands the Supreme Personality of Godhead by executing devotional service, one ceases the practice of studying the Vedic literature. Elsewhere it is said, ārādhito yadi haris tapasā tataḥ kim. If one can understand the Supreme Personality of Godhead and engage in His service, there is no more need of severe austerities, penances and so on. However, if after performing severe austerities and penances one does not understand the Supreme Personality of Godhead, such practices are useless.

TEXT 50

tat te 'rhattama namaḥ stuti-karma-pūjāḥ

karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām

saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ

bhaktiṁ janaḥ paramahaṁsa-gatau labheta

SYNONYMS

tat-therefore; te-unto You; arhat-tama-O supreme of all worshipable persons; namaḥ-respectful obeisances; stuti-karma-pūjāḥ-worshiping Your Lordship by offering prayers and other devotional activities; karma-activities being dedicated to You; smṛtiḥ-constant remembrance; caraṇayoḥ-of Your lotus feet; śravaṇam-always hearing; kathāyām-in topics (about You); saṁsevayā-such devotional service; tvayi-unto You; vinā-without; iti-thus; ṣaṭ-aṅgayā-having six different parts; kim-how; bhaktim-devotional service; janaḥ-a person; paramahaṁsa-gatau-obtainable by the paramahaṁsa; labheta-may attain.

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You-offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories-who can achieve that which is meant for the paramahaṁsas?

The Vedas enjoin: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. One cannot understand the Supreme Personality of Godhead simply by studying the Vedas and offering prayers. Only by the grace of the Supreme Lord can one understand Him. The process of understanding the Lord, therefore, is bhakti. Without bhakti, simply following the Vedic injunctions to understand the Absolute Truth will not be helpful at all. The process of bhakti is understood by the paramahaṁsa, one who has accepted the essence of everything. The results of bhakti are reserved for such a paramahaṁsa, and this stage cannot be obtained by any Vedic process other than devotional service. Other processes, such as jñāna and yoga, can be successful only when mixed with bhakti. When we speak of jñāna-yoga, karma-yoga and dhyāna-yoga the word yoga indicates bhakti. Bhakti-yoga, or buddhi-yoga, executed with intelligence and full knowledge, is the only successful method for going back home, back to Godhead. If one wants to be liberated from the pangs of material existence, he should take to devotional service for quick attainment of this goal.

TEXT 51

śrī-nārada uvāca

etāvad varṇita-guṇo

bhaktyā bhaktena nirguṇaḥ

prahrādaṁ praṇataṁ prīto

yata-manyur abhāṣata

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; etāvat-up to this; varṇita-described; guṇaḥ-transcendental qualities; bhaktyā-with devotion; bhaktena-by the devotee (Prahlāda Mahārāja); nirguṇaḥ-the transcendental Lord; prahrādam-unto Prahlāda Mahārāja; praṇatam-who was surrendered at the lotus feet of the Lord; prītaḥ-being pleased; yata-manyuḥ-controlling the anger; abhāṣata-began to speak (as follows).

The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows.

The word nirguṇa is important. The Māyāvādī philosophers accept the Absolute Truth as nirguṇa or nirākāra. The word nirguṇa refers to one who possesses no material qualities. The Lord, being full of spiritual qualities, gave up all His anger and spoke to Prahlāda.

TEXT 52

śrī-bhagavān uvāca

prahrāda bhadra bhadraṁ te

prīto 'haṁ te 'surottama

varaṁ vṛṇīṣvābhimataṁ

kāma-pūro 'smy ahaṁ nṛṇām

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; prahrāda-O My dear Prahlāda; bhadra-you are so gentle; bhadram-all good fortune; te-unto you; prītaḥ-pleased; aham-I (am); te-unto You; asura-uttama-O best devotee in the family of asuras (atheists); varam-benediction; vṛṇīṣva-just ask (from Me); abhimatam-desired; kāma-pūraḥ-who fulfills everyone's desire; asmi-am; aham-I; nṛṇām-of all men.

The Supreme Personality of Godhead said: My dear Prahlāda, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.

The Supreme Personality of Godhead is known as bhakta-vatsala, the Supreme Personality who is very much affectionate to His devotees. It is not very extraordinary that the Lord offered His devotee all benedictions. The Supreme Personality of Godhead said in effect, "I fulfill the desires of everyone. Since you are My devotee, whatever you want for yourself will naturally be given, but if you pray for anyone else, that prayer also will be fulfilled." Thus if we approach the Supreme Lord or His devotee, or if we are blessed by a devotee, naturally we will automatically achieve the benedictions of the Supreme Lord. Yasya prasādād bhagavat-prasādaḥ . Śrīla Viśvanātha Cakravartī Ṭhākura says that if one pleases the Vaiṣṇava spiritual master, all of one's desires will be fulfilled.

TEXT 53

mām aprīṇata āyuṣman

darśanaṁ durlabhaṁ hi me

dṛṣṭvā māṁ na punar jantur

ātmānaṁ taptum arhati

SYNONYMS

mām-Me; aprīṇataḥ-not pleasing; āyuṣman-O long-living Prahlāda; darśanam-seeing; durlabham-very rare; hi-indeed; me-of Me; dṛṣṭvā-after seeing; mām-Me; na-not; punaḥ-again; jantuḥ-the living entity; ātmānam-for himself; taptum-to lament; arhati-deserves.

My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.

One cannot be happy under any circumstances unless one pleases the Supreme Personality of Godhead, but one who has learned how to please the Supreme Lord need no longer lament for his material condition.

TEXT 54

prīṇanti hy atha māṁ dhīrāḥ

sarva-bhāvena sādhavaḥ

śreyas-kāmā mahā-bhāga

sarvāsām āśiṣāṁ patim

SYNONYMS

prīṇanti-try to please; hi-indeed; atha-because of this; mām-Me; dhīrāḥ-those who are sober and most intelligent; sarva-bhāvena-in all respects, in different modes of devotional service; sādhavaḥ-persons who are very well behaved (perfect in all respects); śreyas-kāmāḥ-desiring the best benefit in life; mahā-bhāga-O you who are so fortunate; sarvāsām-of all; āśiṣām-kinds of benedictions; patim-the master (Me).

My dear Prahlāda, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.

The words dhīrāḥ sarva-bhāvena do not mean "in whichever way you like." Bhāva is the preliminary condition of love of Godhead.

athāsaktis tato bhāvas
tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
prādurbhāve bhavet kramaḥ

(Bhakti-rasāmṛta-sindhu 1.4.16)

The bhāva stage is the final division before one reaches love of Godhead. The word sarva-bhāva means that one can love the Supreme Personality of Godhead in different transcendental modes of mellows, beginning with dāsya, sakhya, vātsalya and mādhurya. In the śānta stage, one is on the border of loving service to the Lord. Pure love of Godhead begins from dāsya and develops to sakhya, vātsalya and then mādhurya. Still, in any of these five mellows one can render loving service to the Supreme Lord. Since our main business is to love the Supreme Personality of Godhead, one can render service from any of the above-mentioned platforms of love.

TEXT 55

śrī-nārada uvāca

evaṁ pralobhyamāno 'pi

varair loka-pralobhanaiḥ

ekāntitvād bhagavati

naicchat tān asurottamaḥ

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada said; evam-thus; pralobhyamānaḥ-being allured or induced; api-although; varaiḥ-by benedictions; loka-of the world; pralobhanaiḥ-by different kinds of allurements; ekāntitvāt-because of being solely surrendered; bhagavati-unto the Supreme Personality of Godhead; na aicchat-did not want; tān-those benedictions; asura-uttamaḥ-Prahlāda Mahārāja, the best of the family of asuras.

Nārada Muni said: Prahlāda Mahārāja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Kṛṣṇa consciousness he did not want to take any material benefit for sense gratification.

Pure devotees like Prahlāda Mahārāja and Dhruva Mahārāja do not aspire for any material benefit at any stage of devotional service. When the Lord was present before Dhruva Mahārāja, Dhruva did not want to take any material benefit from the Lord: svāmin kṛtārtho 'smi varaṁ na yāce. As a pure devotee, he could not ask the Lord for any material benefit. In this regard, Śrī Caitanya Mahāprabhu instructed us:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

"O my Lord, Jagadīśa, I do not pray for benedictions by which to achieve material wealth, popularity or beauty. My only desire is to serve You. Kindly engage me in the service of the servant of Your servant."

Thus end the Bhaktivedanta purports of the Seventh Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers."

Chapter Ten

Prahlāda, the Best Among Exalted Devotees

This chapter describes how the Supreme Personality of Godhead Nṛsiṁhadeva disappeared, after pleasing Prahlāda Mahārāja. It also describes a benediction given by Lord Śiva.

Lord Nṛsiṁhadeva wanted to bestow benedictions upon Prahlāda Mahārāja, one after another, but Prahlāda Mahārāja, thinking them impediments on the path of spiritual progress, did not accept any of them. Instead, he fully surrendered at the Lord's lotus feet. He said: "If anyone engaged in the devotional service of the Lord prays for personal sense gratification, he cannot be called a pure devotee or even a devotee. He may be called only a merchant engaged in the business of give and take. Similarly, a master who wants to please his servant after taking service from him is also not a real master." Prahlāda Mahārāja, therefore, did not ask anything from the Supreme Personality of Godhead. Rather, he said that if the Lord wanted to give him a benediction, he wanted the Lord to assure him that he would never be induced to take any benedictions for the sake of material desires. Exchanges of devotional service for lusty desires are always very prominent. As soon as lusty desires awaken, one's senses, mind, life, soul, religious principles, patience, intelligence, shyness, beauty, strength, memory and truthfulness are all vanquished. One can render unalloyed devotional service only when there are no material desires in one's mind.

The Supreme Personality of Godhead was greatly pleased with Prahlāda Mahārāja for his unalloyed devotion, yet the Lord provided him one material benediction-that he would be perfectly happy in this world and live his next life in Vaikuṇṭha. The Lord gave him the benediction that he would be the king of this material world until the end of the manvantara millennium and that although in this material world, he would have the facility to hear the glories of the Lord and depend fully on the Lord, performing service to Him in uncontaminated bhakti-yoga. The Lord advised Prahlāda to perform sacrifices through bhakti-yoga, for this is the duty of a king.

Prahlāda Mahārāja accepted whatever the Lord had offered him, and he prayed for the Lord to deliver his father. In response to this prayer, the Lord assured him that in the family of such a pure devotee as he, not only the devotee's father but his forefathers for twenty-one generations are liberated. The Lord also asked Prahlāda to perform the ritualistic ceremonies appropriate after his father's death.

Then Lord Brahmā, who was also present, offered many prayers to the Lord, expressing his obligation to the Lord for having offered benedictions to Prahlāda Mahārāja. The Lord advised Lord Brahmā not to offer benedictions to asuras as he had to Hiraṇyakaśipu, for such benedictions indulge them. Then Lord Nṛsiṁhadeva disappeared. On that day, Prahlāda Mahārāja was installed on the throne of the world by Lord Brahmā and Śukrācārya.

Thus Nārada Muni described the character of Prahlāda Mahārāja for Yudhiṣṭhira Mahārāja, and he further described the killing of Rāvaṇa by Lord Rāmacandra and the killing of Śiśupāla and Dantavakra in Dvāpara-yuga. Śiśupāla, of course, had merged into the existence of the Lord and thus achieved sāyujya-mukti. Nārada Muni praised Yudhiṣṭhira Mahārāja because the Supreme Lord, Kṛṣṇa, was the greatest well-wisher and friend of the Pāṇḍavas and almost always stayed in their house. Thus the fortune of the Pāṇḍavas was greater than that of Prahlāda Mahārāja.

Later, Nārada Muni described how the demon Maya Dānava constructed Tripura for the demons, who became very powerful and defeated the demigods. Because of this defeat, Lord Rudra, Śiva, dismantled Tripura; thus he became famous as Tripurāri. For this, Rudra is very much appreciated and worshiped by the demigods. This narration occurs at the end of the chapter.

TEXT 1

śrī-nārada uvāca

bhakti-yogasya tat sarvam

antarāyatayārbhakaḥ

manyamāno hṛṣīkeśaṁ

smayamāna uvāca ha

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; bhakti-yogasya-of the principles of devotional service; tat-those (blessings or benedictions offered by Lord Nṛsiṁhadeva); sarvam-each and every one of them; antarāyatayā-because of being impediments (on the path of bhakti-yoga); arbhakaḥ-Prahlāda Mahārāja, although only a boy; manyamānaḥ-considering; hṛṣīkeśam-unto Lord Nṛsiṁhadeva; smayamānaḥ-smiling; uvāca-said; ha-in the past.

The saint Nārada Muni continued: Although Prahlāda Mahārāja was only a boy, when he heard the benedictions offered by Lord Nṛsiṁhadeva he considered them impediments on the path of devotional service. Thus he smiled very mildly and spoke as follows.

Material achievements are not the ultimate goal of devotional service. The ultimate goal of devotional service is love of Godhead. Therefore although Prahlāda Mahārāja, Dhruva Mahārāja, Ambarīṣa Mahārāja, Yudhiṣṭhira Mahārāja and many devotee kings were materially very opulent, they accepted their material opulence in the service of the Lord, not for their personal sense gratification. Of course, possessing material opulence is always fearful because under the influence of material opulence one may be misdirected from devotional service. Nonetheless, a pure devotee (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]) is never misdirected by material opulence. On the contrary, whatever he possesses he engages one hundred percent in the service of the Lord. When one is allured by material possessions, they are considered to be given by māyā, but when one uses material possessions fully for service, they are considered God's gifts, or facilities offered by Kṛṣṇa for enhancing one's devotional service.

TEXT 2

śrī-prahrāda uvāca

mā māṁ pralobhayotpattyā

saktaṁkāmeṣu tair varaiḥ

tat-saṅga-bhīto nirviṇṇo

mumukṣus tvām upāśritaḥ

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said (to the Supreme Personality of Godhead); mā-please do not; mām-me; pralobhaya-allure; utpattyā-because of my birth (in a demoniac family); saktam-(I am already) attached; kāmeṣu-to material enjoyment; taiḥ-by all those; varaiḥ-benedictions of material possessions; tat-saṅga-bhītaḥ-being afraid of such material association; nirviṇṇaḥ-completely detached from material desires; mumukṣuḥ-desiring to be liberated from material conditions of life; tvām-unto Your lotus feet; upāśritaḥ-I have taken shelter.

Prahlāda Mahārāja said: My dear Lord, O Supreme Personality of Godhead, because I was born in an atheistic family I am naturally attached to material enjoyment. Therefore, kindly do not tempt me with these illusions. I am very much afraid of material conditions, and I desire to be liberated from materialistic life. It is for this reason that I have taken shelter of Your lotus feet.

Materialistic life means attachment to the body and everything in relationship to the body. This attachment is based on lusty desires for sense gratification, specifically sexual enjoyment. Kāmais tais tair hṛta-jñānāḥ: [Bg. 7.20] when one is too attached to material enjoyment, he is bereft of all knowledge (hṛta jñānāḥ). As stated in Bhagavad-gītā, those who are attached to material enjoyment are mostly inclined to worship the demigods to procure various material opulences. They are especially attached to worship of the goddess Durgā and Lord Śiva because this transcendental couple can offer their devotees all material opulence. Prahlāda Mahārāja, however, was detached from all material enjoyment. He therefore took shelter of the lotus feet of Lord Nṛsiṁhadeva, and not the feet of any demigod. It is to be understood that if one really wants release from this material world, from the threefold miseries and from janma-mṛtyu jarā-vyādhi (birth, death, old age and disease), one must take shelter of the Supreme Personality of Godhead, for without the Supreme Personality of Godhead one cannot get release from materialistic life. Atheistic men are very much attached to material enjoyment. Therefore if they get some opportunity to achieve more and more material enjoyment, they take it. Prahlāda Mahārāja, however, was very careful in this regard. Although born of a materialistic father, because he was a devotee he had no material desires (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11]).

TEXT 3

bhṛtya-lakṣaṇa-jijñāsur

bhaktaṁ kāmeṣv acodayat

bhavān saṁsāra-bījeṣu

hṛdaya-granthiṣu prabho

SYNONYMS

bhṛtya-lakṣaṇa-jijñāsuḥ-desiring to exhibit the symptoms of a pure devotee; bhaktam-the devotee; kāmeṣu-in the material world, where lusty desires predominate; acodayat-has sent; bhavān-Your Lordship; saṁsāra-bījeṣu-the root cause of being present in this material world; hṛdaya-granthiṣu-which (desire for material enjoyment) is in the cores of the hearts of all conditioned souls; prabho-O my worshipable Lord.

O my worshipable Lord, because the seed of lusty desires, which is the root cause of material existence, is within the core of everyone's heart, You have sent me to this material world to exhibit the symptoms of a pure devotee.

Bhakti-rasāmṛta-sindhu has given considerable discussion about nitya-siddha and sādhana-siddha devotees. Nitya-siddha devotees come from Vaikuṇṭha to this material world to teach, by their personal example, how to become a devotee. The living entities in this material world can take lessons from such nitya-siddha devotees and thus become inclined to return home, back to Godhead. A nitya-siddha devotee comes from Vaikuṇṭha upon the order of the Supreme Personality of Godhead and shows by his example how to become a pure devotee (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]). In spite of coming to this material world, the nitya-siddha devotee is never attracted by the allurements of material enjoyment. A perfect example is Prahlāda Mahārāja, who was a nitya-siddha, a mahā-bhāgavata devotee. Although Prahlāda was born in the family of Hiraṇyakaśipu, an atheist, he was never attached to any kind of materialistic enjoyment. Desiring to exhibit the symptoms of a pure devotee, the Lord tried to induce Prahlāda Mahārāja to take material benedictions, but Prahlāda Mahārāja did not accept them. On the contrary, by his personal example he showed the symptoms of a pure devotee. In other words, the Lord Himself has no desire to send His pure devotee to this material world, nor does a devotee have any material purpose in coming. When the Lord Himself appears as an incarnation within this material world, He is not allured by the material atmosphere, and He has nothing to do with material activity, yet by His example He teaches the common man how to become a devotee. Similarly, a devotee who comes here in accordance with the order of the Supreme Lord shows by his personal behavior how to become a pure devotee. A pure devotee, therefore, is a practical example for all living entities, including Lord Brahmā.

TEXT 4

nānyathā te 'khila-guro

ghaṭeta karuṇātmanaḥ

yas ta āśiṣa āśāste

na sa bhṛtyaḥ sa vai vaṇik

SYNONYMS

na-not; anyathā-otherwise; te-of You; akhila-guro-O supreme instructor of the entire creation; ghaṭeta-such a thing can happen; karuṇā-ātmanaḥ-the Supreme Person, who is extremely kind to His devotees; yaḥ-any person who; te-from You; āśiṣaḥ-material benefits; āśāste-desires (in exchange for serving You); na-not; saḥ-such a person; bhṛtyaḥ-a servitor; saḥ-such a person; vai-indeed; vaṇik-a merchant (who wants to get material profit from his business).

Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange for service.

It is sometimes found that one comes to a devotee or a temple of the Lord just to get some material benefit. Such a person is described here as a mercantile man. Bhagavad-gītā speaks of ārto jijñāsur arthārthī. The word ārta refers to one who is physically distressed, and arthārthī refers to one in need of money. Such persons are forced to approach the Supreme Personality of Godhead for mitigation of their distress or to get some money by the benediction of the Lord. They have been described as sukṛtī, pious, because in their distress or need for money they have approached the Supreme Lord. Unless one is pious, one cannot approach the Supreme Personality of Godhead. However, although a pious man may receive some material benefit, one who is concerned with material benefits cannot be a pure devotee. When a pure devotee receives material opulences, this is not because of his pious activity but for the service of the Lord. When one engages in devotional service, one is automatically pious. Therefore, a pure devotee is anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11]. He has no desire for material profit, nor does the Lord induce him to try to profit materially. When a devotee needs something, the Supreme Personality of Godhead supplies it (yoga-kṣemaṁ vahāmy aham [Bg. 9.22]).

Sometimes materialists go to a temple to offer flowers and fruit to the Lord because they have learned from Bhagavad-gītā that if a devotee offers some flowers and fruits, the Lord accepts them. In Bhagavad-gītā (9.26) the Lord says:

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Thus a man with a mercantile mentality thinks that if he can get some material benefit, like a large amount of money, simply by offering a little fruit and flower, this is good business. Such persons are not accepted as pure devotees. Because their desires are not purified, they are still mercantile men, even though they go to temples to make a show of being devotees. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] only when one is fully freed from material desires can one be purified, and only in that purified state can one serve the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. This is the pure devotional platform.

TEXT 5

āśāsāno na vai bhṛtyaḥ

svāminy āśiṣa ātmanaḥ

na svāmī bhṛtyataḥ svāmyam

icchan yo rāti cāśiṣaḥ

SYNONYMS

āśāsānaḥ-a person who desires (in exchange for service); na-not; vai-indeed; bhṛtyaḥ-a qualified servant or pure devotee of the Lord; svāmini-from the master; āśiṣaḥ-material benefit; ātmanaḥ-for personal sense gratification; na-nor; svāmī-the master; bhṛtyataḥ-from the servant; svāmyam-the prestigious position of being the master; icchan-desiring; yaḥ-any such master who; rāti-bestows; ca-also; āśiṣaḥ-material profit.

A servant who desires material profits from his master is certainly not a qualified servant or pure devotee. Similarly, a master who bestows benedictions upon his servant because of a desire to maintain a prestigious position as master is also not a pure master.

As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ. "Those whose minds are distorted by material desires surrender unto demigods." A demigod cannot become master, for the real master is the Supreme Personality of Godhead. The demigods, to keep their prestigious positions, bestow upon their worshipers whatever benedictions the worshipers want. For example, once it was found that an asura took a benediction from Lord Śiva by which the asura would be able to kill someone simply by placing his hands on that person's head. Such benedictions are possible to receive from the demigods. If one worships the Supreme Personality of Godhead, however, the Lord will never offer him such condemned benedictions. On the contrary, it is said in the Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhnāmi hariṣye tad-dhanaṁ śanaiḥ. If one is too materialistic but at the same time wants to be a servant of the Supreme Lord, the Lord, because of His supreme compassion for the devotee, takes away all his material opulences and obliges him to be a pure devotee of the Lord. Prahlāda Mahārāja distinguishes between the pure devotee and the pure master. The Lord is the pure master, the supreme master, whereas an unalloyed devotee with no material motives is the pure servant. One who has materialistic motivations cannot become a servant, and one who unnecessarily bestows benedictions upon his servant to keep his own prestigious position is not a real master.

TEXT 6

ahaṁ tv akāmas tvad-bhaktas

tvaṁ ca svāmy anapāśrayaḥ

nānyathehāvayor artho

rāja-sevakayor iva

SYNONYMS

aham-as far as I am concerned; tu-indeed; akāmaḥ-without material desire; tvat-bhaktaḥ-fully attached to You without motivation; tvam ca-Your Lordship also; svāmī-the real master; anapāśrayaḥ-without motivation (You do not become the master with motivation); na-not; anyathā-without being in such a relationship as master and servant; iha-here; āvayoḥ-our; arthaḥ-any motivation (the Lord is the pure master, and Prahlāda Mahārāja is the pure devotee with no materialistic motivation); rāja-of a king; sevakayoḥ-and the servitor; iva-like (just as a king exacts taxes for the benefit of the servant or the citizens pay taxes for the benefit of the king).

O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship.

Śrī Caitanya Mahāprabhu said, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every living being is eternally a servant of the Supreme Lord, Kṛṣṇa. Lord Kṛṣṇa says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "I am the proprietor of all planets, and I am the supreme enjoyer." This is the natural position of the Lord, and the natural position of the living being is to surrender unto Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). If this relationship continues, then real happiness exists eternally between the master and servant. Unfortunately, when this eternal relationship is disturbed, the living entity wants to become separately happy and thinks that the master is his order supplier. In this way there cannot be happiness. Nor should the master cater to the desires of the servant. If he does, he is not the real master. The real master commands, "You must do this," and the real servant immediately obeys the order. Unless this relationship between the Supreme Lord and the subordinate living entity is established, there can be no real happiness. The living entity is āśraya, always subordinate, and the Supreme Personality of Godhead is viṣaya, the supreme objective, the goal of life. Unfortunate persons trapped in this material world do not know this. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] illusioned by the material energy, everyone in this material world is unaware that the only aim of life is to approach Lord Viṣṇu.

ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam

In the Padma Purāṇa Lord Śiva explains to his wife, Parvatī, the goddess Durgā, that the highest goal of life is to satisfy Lord Viṣṇu, who can be satisfied only when His servant is satisfied. Śrī Caitanya Mahāprabhu therefore teaches, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. One must become a servant of the servant. Prahlāda Mahārāja also prayed to Lord Nṛsiṁhadeva that he might be engaged as the servant of the Lord's servant. This is the prescribed method of devotional service. As soon as a devotee wants the Supreme Personality of Godhead to be his order supplier, the Lord immediately refuses to become the master of such a motivated devotee. In Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. "As one surrenders unto Me, I reward him accordingly." Materialistic persons are generally inclined to material profits. As long as one continues in such an adulterated position, he does not receive the benefit of returning home, back to Godhead.

TEXT 7

yadi dāsyasi me kāmān

varāṁs tvaṁ varadarṣabha

kāmānāṁ hṛdy asaṁrohaṁ

bhavatas tu vṛṇe varam

SYNONYMS

yadi-if; dāsyasi-want to give; me-me; kāmān-anything desirable; varān-as Your benediction; tvam-You; varada-ṛṣabha-O Supreme Personality of Godhead, who can give any benediction; kāmānām-of all desires for material happiness; hṛdi-within the core of my heart; asaṁroham-no growth; bhava taḥ-from You; tu-then; vṛṇe-I pray for; varam-such a benediction.

O my Lord, best of the givers of benediction, if You at all want to bestow a desirable benediction upon me, then I pray from Your Lordship that within the core of my heart there be no material desires.

Lord Śrī Caitanya Mahāprabhu taught us how to pray for benedictions from the Lord. He said:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

"O my Lord, I do not want from You any amount of wealth, nor many followers, nor a beautiful wife, for these are all materialistic desires. But if I have to ask You for any benediction, I pray that in whatever forms of life I may take my birth, under any circumstances, I will not be bereft of Your transcendental devotional service." Devotees are always on the positive platform, in contrast to the Māyāvādīs, who want to make everything impersonal or void. One cannot remain void (śūnyavādī); rather, one must possess something. Therefore, the devotee, on the positive side, wants to possess something, and this possession is very nicely described by Prahlāda Mahārāja, who says, "If I must take some benediction from You, I pray that within the core of my heart there may be no material desires." The desire to serve the Supreme Personality of Godhead is not at all material.

TEXT 8

indriyāṇi manaḥ prāṇa

ātmā dharmo dhṛtir matiḥ

hrīḥ śrīs tejaḥ smṛtiḥ satyaṁ

yasya naśyanti janmanā

SYNONYMS

indriyāṇi-the senses; manaḥ-the mind; prāṇaḥ-the life air; ātmā-the body; dharmaḥ-religion; dhṛtiḥ-patience; matiḥ-intelligence; hrīḥ-shyness; śrīḥ-opulence; tejaḥ-strength; smṛtiḥ-memory; satyam-truthfulness; yasya-of which lusty desires; naśyanti-are vanquished; janmanā-from the very beginning of birth.

O my Lord, because of lusty desires from the very beginning of one's birth, the functions of one's senses, mind, life, body, religion, patience, intelligence, shyness, opulence, strength, memory and truthfulness are vanquished.

As stated in Śrīmad-Bhāgavatam, kāmaṁ hṛd-rogam. Materialistic life means that one is afflicted by a formidable disease called lusty desire. Liberation means freedom from lusty desires because it is only due to such desires that one must accept repeated birth and death. As long as one's lusty desires are unfulfilled, one must take birth after birth to fulfill them. Because of material desires, therefore, one performs various types of activities and receives various types of bodies with which to try to fulfill desires that are never satisfied. The only remedy is to take to devotional service, which begins when one is free from all material desires. Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. Anya-abhilāṣitā means "material desire," and śūnyam means "free from." The spiritual soul has spiritual activities and spiritual desires, as described by Śrī Caitanya Mahāprabhu: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. Unalloyed devotion to the service of the Lord is the only spiritual desire. To fulfill this spiritual desire, however, one must be free from all material desires. Desirelessness means freedom from material desires. This is described by Śrīla Rūpa Gosvāmī as Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. As soon as one has material desires, one loses his spiritual identity. Then all the paraphernalia of one's life, including one's senses, body, religion, patience and intelligence, are deviated from one's original Kṛṣṇa consciousness. As soon as one has material desires, one cannot properly use his senses, intelligence, mind and so on for the satisfaction of the Supreme Personality of Godhead. Māyāvādī philosophers want to become impersonal, senseless and mindless, but that is not possible. The living entity must be living, always existing with desires, ambitions and so on. These should be purified, however, so that one can desire spiritually and be spiritually ambitious, without material contamination. In every living entity these propensities exist because he is a living entity. When materially contaminated, however, one is put into the hands of material misery (janma-mṛtyu jarā-vyādhi). If one wants to stop repeated birth and death, one must take to the devotional service of the Lord.

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

"Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one's senses are purified."

TEXT 9

vimuñcati yadā kāmān

mānavo manasi sthitān

tarhy eva puṇḍarīkākṣa

bhagavattvāya kalpate

SYNONYMS

vimuñcati-gives up; yadā-whenever; kāmān-all material desires; mānavaḥ-human society; manasi-within the mind; sthitān-situated; tarhi-at that time only; eva-indeed; puṇḍarīka-akṣa-O lotus-eyed Lord; bhagavattvāya-to be equally as opulent as the Lord; kalpate-becomes eligible.

O my Lord, when a human being is able to give up all the material desires in his mind, he becomes eligible to possess wealth and opulence like Yours.

Atheistic men sometimes criticize a devotee by saying, "If you do not want to take any benediction from the Lord and if the servant of the Lord is as opulent as the Lord Himself, why do you ask for the benediction of being engaged as the Lord's servant?" Śrīdhara Svāmī comments, bhagavattvāya bhagavat-samān aiśvaryāya. Bhagavattva, becoming as good as the Supreme Personality of Godhead, does not mean becoming one with Him or equal to Him, although in the spiritual world the servant is equally as opulent as the master. The servant of the Lord is engaged in the service of the Lord as a servant, friend, father, mother or conjugal lover, all of whom are equally as opulent as the Lord. This is . The master and servant are different yet equal in opulence. This is the meaning of simultaneous difference from the Supreme Lord and oneness with Him.

TEXT 10

oṁ namo bhagavate tubhyaṁ

puruṣāya mahātmane

haraye 'dbhuta-siṁhāya

brahmaṇe paramātmane

SYNONYMS

oṁ-O my Lord, O Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances; bhagavate-unto the Supreme Person; tubhyam-unto You; puruṣāya-unto the Supreme Person; mahā-ātmane-unto the Supreme Soul, or the Supersoul; haraye-unto the Lord, who vanquishes all the miseries of devotees; adbhuta-siṁhāya-unto Your wonderful lionlike form as Nṛsiṁhadeva; brahmaṇe-unto the Supreme Brahman; parama-ātmane-unto the Supreme Soul.

O my Lord, full of six opulences, O Supreme Person! O Supreme Soul, killer of all miseries! O Supreme Person in the form of a wonderful lion and man, let me offer my respectful obeisances unto You.

In the previous verse Prahlāda Mahārāja has explained that a devotee can achieve the platform of bhagavattva, being as good as the Supreme Person, but this does not mean that the devotee loses his position as a servant. A pure servant of the Lord, although as opulent as the Lord, is still meant to offer respectful obeisances to the Lord in service. Prahlāda Mahārāja was engaged in pacifying the Lord, and therefore he did not consider himself equal to the Lord. He defined his position as a servant and offered respectful obeisances unto the Lord.

TEXT 11

śrī-bhagavān uvāca

naikāntino me mayi jātv ihāśiṣa

āśāsate 'mutra ca ye bhavad-vidhāḥ

tathāpi manvantaram etad atra

daityeśvarāṇām anubhuṅkṣva bhogān

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; na-not; ekāntinaḥ-unalloyed, without desires except for the one desire for devotional service; me-from Me; mayi-unto Me; jātu-any time; iha-within this material world; āśiṣaḥ-benedictions; āśāsate-intent desire; amutra-in the next life; ca-and; ye-all such devotees who; bhavat-vidhāḥ-like you; tathāpi-still; manvantaram-the duration of time until the end of the life of one Manu; etat-this; atra-within this material world; daitya-īśvarāṇām-of the opulences of materialistic persons; anubhuṅkṣva-you can enjoy; bhogān-all material opulences.

The Supreme Personality of Godhead said: My dear Prahlāda, a devotee like you never desires any kind of material opulences, either in this life or in the next. Nonetheless, I order you to enjoy the opulences of the demons in this material world, acting as their king until the end of the duration of time occupied by Manu.

One Manu lives for a duration of time calculated to be an aggregate of seventy-one yuga cycles, each of which equals 4,300,000 years. Although atheistic men like to enjoy material opulences and they endeavor with great energy to build big residences, roads, cities and factories, unfortunately they cannot live more than eighty, ninety or at the utmost one hundred years. Although the materialist exerts so much energy to create a kingdom of hallucinations, he is unable to enjoy it for more than a few years. However, because Prahlāda Mahārāja was a devotee, the Lord allowed him to enjoy material opulence as the king of the materialists. Prahlāda Mahārāja had taken birth in the family of Hiraṇyakaśipu, who was the topmost materialist, and since Prahlāda was the bona fide heir of his father, the Supreme Lord allowed him to enjoy the kingdom created by his father for so many years that no materialist could calculate them. A devotee does not have to desire material opulence, but if he is a pure devotee, there is ample opportunity for him to enjoy material happiness also, without personal endeavor. Therefore, everyone is advised to take to devotional service under all circumstances. If one desires material opulence, he can also become a pure devotee, and his desires will be fulfilled. It is stated in Śrīmad-Bhāgavatam (2.3.10):

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service."

TEXT 12

kathā madīyā juṣamāṇaḥ priyās tvam

āveśya mām ātmani santam ekam

sarveṣu bhūteṣv adhiyajñam īśaṁ

yajasva yogena ca karma hinvan

SYNONYMS

kathāḥ-messages or instructions; madīyāḥ-given by Me; juṣamāṇaḥ-always hearing or contemplating; priyāḥ-extremely pleasing; tvam-yourself; āveśya-being fully absorbed in; mām-Me; ātmani-within the core of your heart; santam-existing; ekam-one (the same Supreme Soul); sarveṣu-in all; bhūteṣu-living entities; adhiyajñam-the enjoyer of all ritualistic ceremonies; īśam-the Supreme Lord; yajasva-worship; yogena-by bhakti-yoga, devotional service; ca-also; karma-fruitive activities; hinvan-giving up.

It does not matter that you are in the material world. You should always, continuously, hear the instructions and messages given by Me and always be absorbed in thought of Me, for I am the Supersoul existing in the core of everyone's heart. Therefore, give up fruitive activities and worship Me.

When a devotee becomes materially very opulent, one should not think that he is enjoying the results of his fruitive activities. A devotee in this material world uses all material opulences for the service of the Lord because he is planning how to serve the Lord with these opulences, as advised by the Lord Himself. Whatever material opulence is within his possession he engages to expand the glories and service of the Lord. A devotee never performs any fruitive or ritualistic ceremony to enjoy the results of such karma. Rather, a devotee knows that karma-kāṇḍa is meant for the less intelligent man. Narottama dāsa Ṭhākura says in his prema-bhakti-candrikā, karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa: both karma-kāṇḍa and jñāna-kāṇḍa-fruitive activities and speculation about the Supreme Lord-are like pots of poison. One who is attracted to karma-kāṇḍa and jñāna-kāṇḍa spoils his existence as a human being. Therefore a devotee is never interested in karma-kāṇḍa or jñāna-kāṇḍa, but is simply interested in favorable service to the Lord (ānukūlyena kṛṣṇānuśīlanam), or cultivation of spiritual activities in devotional service.

TEXT 13

bhogena puṇyaṁ kuśalena pāpaṁ

kalevaraṁ kāla-javena hitvā

kīrtiṁ viśuddhāṁ sura-loka-gītāṁ

vitāya mām eṣyasi mukta-bandhaḥ

SYNONYMS

bhogena-by feelings of material happiness; puṇyam-pious activities or their results; kuśalena-by acting piously (devotional service is the best of all pious activities); pāpam-all kinds of reactions to impious activities; kalevaram-the material body; kāla-javena-by the most powerful time factor; hitvā-giving up; kīrtim-reputation; viśuddhām-transcendental or fully purified; sura-loka-gītām-praised even in the heavenly planets; vitāya-spreading all through the universe; mām-unto Me; eṣyasi-you will come back; mukta-bandhaḥ-being liberated from all bondage.

My dear Prahlāda, while you are in this material world you will exhaust all the reactions of pious activity by feeling happiness, and by acting piously you will neutralize impious activity. Because of the powerful time factor, you will give up your body, but the glories of your activities will be sung in the upper planetary systems, and being fully freed from all bondage, you will return home, back to Godhead.

Śrīla Viśvanātha Cakravartī Ṭhākura says: evaṁ prahlādasyāṁśena sādhana-siddhatvaṁ nitya-siddhatvaṁ ca nāradādivaj jñeyam. There are two classes of devotees-the sādhana-siddha and the nitya-siddha. Prahlāda Mahārāja is a mixed siddha; that is, he is perfect partly because of executing devotional service and partly because of eternal perfection. Thus he is compared to such devotees as Nārada. Formerly, Nārada Muni was the son of a maidservant, and therefore in his next birth he attained perfection (sādhana-siddhi) because of having executed devotional service. Yet he is also a nitya-siddha because he never forgets the Supreme Personality of Godhead.

The word kuśalena is very important. One should live in the material world very expertly. The material world is known as the world of duality because one sometimes has to act impiously and sometimes has to act piously. Although one does not want to act impiously, the world is so fashioned that there is always danger (padaṁ padaṁ yad vipadām). Thus even when performing devotional service a devotee has to create many enemies. Prahlāda Mahārāja himself had experience of this, for even his father became his enemy. A devotee should expertly manage to think always of the Supreme Lord so that the reactions of suffering cannot touch him. This is the expert management of pāpa-puṇya-pious and impious activities. An exalted devotee like Prahlāda Mahārāja is jīvan-mukta; he is liberated even in this very life in the material body.

TEXT 14

ya etat kīrtayen mahyaṁ

tvayā gītam idaṁ naraḥ

tvāṁ ca māṁ ca smaran kāle

karma-bandhāt pramucyate

SYNONYMS

yaḥ-anyone who; etat-this activity; kīrtayet-chants; mahyam-unto Me; tvayā-by you; gītam-prayers offered; idam-this; naraḥ-human being; tvām-you; ca-as well as; mām ca-Me also; smaran-remembering; kāle-in due course of time; karma-bandhāt-from the bondage of material activities; pramucyate-becomes free.

One who always remembers your activities and My activities also, and who chants the prayers you have offered, becomes free, in due course of time, from the reactions of material activities.

Here it is stated that anyone who chants and hears about the activities of Prahlāda Mahārāja and, in relationship with Prahlāda's activities, the activities of Nṛsiṁhadeva, gradually becomes free from all the bondage of fruitive activities. As stated in Bhagavad-gītā (2.15, 2.56):

yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so 'mṛtatvāya kalpate

"O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
[Bg. 2.56]

"One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind." A devotee should not be aggrieved in an awkward position, nor should he feel extraordinarily happy in material opulence. This is the way of expert management of material life. Because a devotee knows how to manage expertly, he is called jīvan-mukta. As Rūpa Gosvāmī explains in Bhakti-rasāmṛta-sindhu:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within this material world, although he may be engaged in many so-called material activities." Because of constantly engaging in devotional service, in any condition of life, a devotee is free from all material bondage.

bhaktiḥ punāti man-niṣṭhā
śva-pākān api sambhavāt

"Even one born in a family of meat-eaters is purified if he engages in devotional service." (Bhāg. 11.14.21) Śrīla Jīva Gosvāmī cites this verse in logically supporting that anyone who chants about the pure life and activities of Prahlāda Mahārāja is freed from the reactions of material activities.

TEXTS 15–17

śrī-prahrāda uvāca

varaṁ varaya etat te

varadeśān maheśvara

yad anindat pitā me

tvām avidvāṁs teja aiśvaram

viddhāmarṣāśayaḥ sākṣāt

sarva-loka-guruṁ prabhum

bhrātṛ-heti mṛṣā-dṛṣṭis

tvad-bhakte mayi cāghavān

tasmāt pitā me pūyeta

durantād dustarād aghāt

pūtas te 'pāṅga-saṁdṛṣṭas

tadā kṛpaṇa-vatsala

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; varam-benediction; varaye-I pray; etat-this; te-from You; varada-īśāt-the Supreme Personality of Godhead, who offers benedictions even to such exalted demigods as Brahmā and Śiva; mahā-īśvara-O my Supreme Lord; yat-that; anindat-vilified; pitā-father; me-my; tvām-You; avidvān-without knowledge of; tejaḥ-strength; aiśvaram-supremacy; viddha-being polluted; amarṣa-with anger; āśayaḥ-within the heart; sākṣāt-directly; sarva-loka-gurum-unto the supreme spiritual master of all living beings; prabhum-unto the supreme master; bhrātṛ-hā-the killer of his brother; iti-thus; mṛṣā-dṛṣṭiḥ-falsely envious because of a false conception; tvat-bhakte-unto Your devotee; mayi-unto me; ca-and; agha-vān-who committed heavily sinful activities; tasmāt-from that; pitā-father; me-my; pūyeta-may be purified; durantāt-very great; dustarāt-difficult to pass over; aghāt-from all sinful activities; pūtaḥ-(although he was) purified; te-of You; apāṅga-by the glance over him; saṁdṛṣṭaḥ-being looked at; tadā-at that time; kṛpaṇa-vatsala-O You who are merciful to the materialistic.

Prahlāda Mahārāja said: O Supreme Lord, because You are so merciful to the fallen souls, I ask You for only one benediction. I know that my father, at the time of his death, had already been purified by Your glance upon him, but because of his ignorance of Your beautiful power and supremacy, he was unnecessarily angry at You, falsely thinking that You were the killer of his brother. Thus he directly blasphemed Your Lordship, the spiritual master of all living beings, and committed heavily sinful activities directed against me, Your devotee. I wish that he be excused for these sinful activities.

Although Hiraṇyakaśipu was purified as soon as he came in contact with the Lord's lap and the Lord saw him, Prahlāda Mahārāja still wanted to hear from the Lord's own mouth that his father had been purified by the Lord's causeless mercy. Prahlāda Mahārāja offered this prayer to the Lord for the sake of his father. As a Vaiṣṇava son, despite all the inconveniences imposed upon him by his father, he could not forget his father's affection.

TEXT 18

śrī-bhagavān uvāca

triḥ-saptabhiḥ pitā pūtaḥ

pitṛbhiḥ saha te 'nagha

yat sādho 'sya kule jāto

bhavān vai kula-pāvanaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; triḥ-saptabhiḥ-seven multiplied by three (that is to say, twenty-one); pitā-father; pūtaḥ-purified; pitṛbhiḥ-with your forefathers; saha-all together; te-your; anagha-O most sinless personality (Prahlāda Mahārāja); yat-because; sādho-O great saintly person; asya-of this person; kule-in the dynasty; jātaḥ-took birth; bhavān-you; vai-indeed; kula-pāvanaḥ-the purifier of the whole dynasty.

The Supreme Personality of Godhead said: My dear Prahlāda, O most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified.

The word triḥ-saptabhiḥ means seven multiplied by three. In one's family one can count back four or five generations-to one's great-grandfather or even one's great-grandfather's father-but since the Lord mentions twenty-one forefathers, this indicates that the benediction expands to other families also. Before the present family in which one has taken birth, one must have been born in other families. Thus when a Vaiṣṇava takes birth in a family, by the grace of the Lord he purifies not only that family but also the families of his previous births.

TEXT 19

yatra yatra ca mad-bhaktāḥ

praśāntāḥ sama-darśinaḥ

sādhavaḥ samudācārās

te pūyante 'pi kīkaṭāḥ

SYNONYMS

yatra yatra-wherever and whenever; ca-also; mat-bhaktāḥ-My devotees; praśāntāḥ-extremely peaceful; sama-darśinaḥ-equipoised; sādhavaḥ-decorated with all good qualities; samudācārāḥ-equally magnanimous; te-all of them; pūyante-are purified; api-even; kīkaṭāḥ-a degraded country or the inhabitants of such a place.

Whenever and wherever there are peaceful, equipoised devotees who are well behaved and decorated with all good qualities, that place and the dynasties there, even if condemned, are purified.

Wherever exalted devotees stay, not only they and their dynasties but the entire country is purified.

TEXT 20

sarvātmanā na hiṁsanti

bhūta-grāmeṣu kiñcana

uccāvaceṣu daityendra

mad-bhāva-vigata-spṛhāḥ

SYNONYMS

sarva-ātmanā-in all respects, even in the modes of anger and jealousy; na-never; hiṁsanti-they are envious; bhūta-grāmeṣu-among all species of life; kiñcana-toward any one of them; ucca-avaceṣu-the lower and higher living entities; daitya-indra-O my dear Prahlāda, King of the Daityas; mat-bhāva-because of devotional service unto Me; vigata-given up; spṛhāḥ-all material modes of anger and greed.

My dear Prahlāda, King of the Daityas, because of being attached to devotional service to Me, My devotee does not distinguish between lower and higher living entities. In all respects, he is never jealous of anyone.

TEXT 21

bhavanti puruṣā loke

mad-bhaktās tvām anuvratāḥ

bhavān me khalu bhaktānāṁ

sarveṣāṁ pratirūpa-dhṛk

SYNONYMS

bhavanti-become; puruṣāḥ-persons; loke-in this world; mat-bhaktāḥ-My pure devotees; tvām-you; anuvratāḥ-following in your footsteps; bhavān-you; me-My; khalu-indeed; bhaktānām-of all devotees; sarveṣām-in different mellows; pratirūpa-dhṛk-tangible example.

Those who follow your example will naturally become My pure devotees. You are the best example of My devotee, and others should follow in your footsteps.

In this connection, Śrīla Madhvācārya quotes a verse from the Skanda Purāṇa:

ṛte tu tāttvikān devān
nāradādīṁs tathaiva ca
prahrādād uttamaḥ ko nu
viṣṇu-bhaktau jagat-traye

There are many, many devotees of the Supreme Personality of Godhead, and they have been enumerated in Śrīmad-Bhāgavatam (6.3.20) as follows:

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

Of the twelve authorized devotees-Lord Brahmā, Nārada, Lord Śiva, Kapila, Manu and so on-Prahlāda Mahārāja is understood to be the best example.

TEXT 22

kuru tvaṁ preta-kṛtyāni

pituḥ pūtasya sarvaśaḥ

mad-aṅga-sparśanenāṅga

lokān yāsyati suprajāḥ

SYNONYMS

kuru-perform; tvam-you; preta-kṛtyāni-the ritualistic ceremony performed after death; pituḥ-of your father; pūtasya-already purified; sarvaśaḥ-in all respects; mat-aṅga-My body; sparśanena-by touching; aṅga-My dear child; lokān-to planets; yāsyati-he will be elevated; su-prajāḥ-to become a devotee-citizen.

My dear child, your father has already been purified just by the touch of My body at the time of his death. Nonetheless, the duty of a son is to perform the śrāddha ritualistic ceremony after his father's death so that his father may be promoted to a planetary system where he may become a good citizen and devotee.

In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura says that although Hiraṇyakaśipu was already purified, he had to take birth on a higher planetary system to become a devotee again. Prahlāda Mahārāja was advised to perform the ritualistic ceremony as a matter of etiquette, for the Supreme Personality of Godhead under no circumstances wants to stop the regulative principles. Madhva Muni also instructs:

madhu-kaiṭabhau bhakty-abhāvā
dūrau bhagavato mṛtau
tama eva kramād āptau
bhaktyā ced yo hariṁ yayau

When the demons Madhu and Kaiṭabha were killed by the Supreme Personality of Godhead, their kinsmen also observed the ritualistic ceremonies so that these demons could return home, back to Godhead.

TEXT 23

pitryaṁ ca sthānam ātiṣṭha

yathoktaṁ brahmavādibhiḥ

mayy āveśya manas tāta

kuru karmāṇi mat-paraḥ

SYNONYMS

pitryam-paternal; ca-also; sthānam-place, throne; ātiṣṭha-sit upon; yathā-uktam-as described; brahmavādibhiḥ-by the followers of Vedic civilization; mayi-unto Me; āveśya-being fully absorbed; manaḥ-the mind; tāta-My dear boy; kuru-just execute; karmāṇi-the regulative duties; mat-paraḥ-just for the sake of My work.

After performing the ritualistic ceremonies, take charge of your father's kingdom. Sit upon the throne and do not be disturbed by materialistic activities. Please keep your mind fixed upon Me. Without transgressing the injunctions of the Vedas, as a matter of formality you may perform your particular duties.

When one becomes a devotee, he no longer has any duty to the Vedic regulative principles. One has many duties to perform, but if one becomes fully devoted to the Lord, he no longer has any such obligations. As stated in Śrīmad-Bhāgavatam (11.5.41):

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam

One who has fully surrendered to the lotus feet of the Lord is no longer a debtor to his forefathers, the great sages, human society, the common man or any living entity.

The Supreme Personality of Godhead nonetheless advised Prahlāda Mahārāja to follow the regulative principles, for since he was going to be the king, others would follow his example. Thus Lord Nṛsiṁhadeva advised Prahlāda Mahārāja to engage in his political duties so that people would become the Lord's devotees.

yad yad ācarati śreṣṭhas
tad tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate

"Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." (Bg. 3.21) One should not be attached to any materialistic activities, but a devotee may perform such activities as an example to show the common man that one should not deviate from the Vedic injunctions.

TEXT 24

śrī-nārada uvāca

prahrādo 'pi tathā cakre

pitur yat sāmparāyikam

yathāha bhagavān rājann

abhiṣikto dvijātibhiḥ

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; prahrādaḥ-Prahlāda Mahārāja; api-also; tathā-in that way; cakre-executed; pituḥ-of his father; yat-whatever; sāmparāyikam-ritualistic ceremonies performed after death; yathā-even as; āha-order; bhagavān-the Supreme Personality of Godhead; rājan-O King Yudhiṣṭhira; abhiṣiktaḥ-he was enthroned in the kingdom; dvi-jātibhiḥ-by the brāhmaṇas present.

Śrī Nārada Muni continued: Thus, as the Supreme Personality of Godhead ordered, Prahlāda Mahārāja performed the ritualistic ceremonies for his father. O King Yudhiṣṭhira, he was then enthroned in the kingdom of Hiraṇyakaśipu, as directed by the brāhmaṇas.

It is essential that society be divided into four groups of men-brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Here we see that although Prahlāda was perfect in every respect, he nonetheless followed the instructions of the brāhmaṇas who performed the Vedic rituals. Therefore in society there must be a very intelligent class of leaders who are well versed in the Vedic knowledge so that they can guide the entire populace to follow the Vedic principles and thus gradually become most perfect and eligible to return home, back to Godhead.

TEXT 25

prasāda-sumukhaṁ dṛṣṭvā

brahmā narahariṁ harim

stutvā vāgbhiḥ pavitrābhiḥ

prāha devādibhir vṛtaḥ

SYNONYMS

prasāda-sumukham-whose face was bright because the Supreme Lord was pleased; dṛṣṭvā-seeing this situation; brahmā-Lord Brahmā; nara-harim-unto Lord Nṛsiṁhadeva; harim-the Supreme Personality of Godhead; stutvā-offering prayers; vāgbhiḥ-by transcendental words; pavitrābhiḥ-without any material contamination; prāha-addressed (the Lord); deva-ādibhiḥ-by other demigods; vṛtaḥ-surrounded.

Lord Brahmā, surrounded by the other demigods, was bright-faced because the Lord was pleased. Thus he offered prayers to the Lord with transcendental words.

TEXT 26

śrī-brahmovāca

deva-devākhilādhyakṣa

bhūta-bhāvana pūrvaja

diṣṭyā te nihataḥ pāpo

loka-santāpano 'suraḥ

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; deva-deva-O my Lord, Lord of all the demigods; akhila-adhyakṣa-owner of the whole universe; bhūta-bhāvana-O cause of all living entities; pūrva-ja-O original Personality of Godhead; diṣṭyā-by Your example or because of our good fortune; te-by You; nihataḥ-killed; pāpaḥ-most sinful; loka-santāpanaḥ-giving trouble to the entire universe; asuraḥ-the demon Hiraṇyakaśipu.

Lord Brahmā said: O Supreme Lord of all lords, proprietor of the entire universe, O benedictor of all living entities, O original person [ādi-puruṣa], because of our good fortune You have now killed this sinful demon, who was giving trouble to the entire universe.

The word pūrvaja is described in Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the demigods, including Lord Brahmā, are manifested from the Supreme Personality of Godhead. Therefore the original person, the cause of all causes, is Govinda, the ādi-puruṣam.

TEXT 27

yo 'sau labdha-varo matto

na vadhyo mama sṛṣṭibhiḥ

tapo-yoga-balonnaddhaḥ

samasta-nigamān ahan

SYNONYMS

yaḥ-the person who; asau-he (Hiraṇyakaśipu); labdha-varaḥ-being given the extraordinary benediction; mattaḥ-from me; na vadhyaḥ-not to be killed; mama sṛṣṭibhiḥ-by any living being created by me; tapaḥ-yoga-bala-by austerity, mystic power and strength; unnaddhaḥ-thus being very proud; samasta-all; nigamān-Vedic injunctions; ahan-disregarded, transgressed.

This demon, Hiraṇyakaśipu, received from me the benediction that he would not be killed by any living being within my creation. With this assurance and with strength derived from austerities and mystic power, he became excessively proud and transgressed all the Vedic injunctions.

TEXT 28

diṣṭyā tat-tanayaḥ sādhur

mahā-bhāgavato 'rbhakaḥ

tvayā vimocito mṛtyor

diṣṭyā tvāṁ samito 'dhunā

SYNONYMS

diṣṭyā-by fortune; tat-tanayaḥ-his son; sādhuḥ-who is a great saintly person; mahā-bhāgavataḥ-a great and exalted devotee; arbhakaḥ-although a child; tvayā-by Your Lordship; vimocitaḥ-released; mṛtyoḥ-from the clutches of death; diṣṭyā-also by great fortune; tvām samitaḥ-perfectly under Your shelter; adhunā-now.

By great fortune, Hiraṇyakaśipu's son Prahlāda Mahārāja has now been released from death, for although he is a child, he is an exalted devotee. Now he is fully under the protection of Your lotus feet.

TEXT 29

etad vapus te bhagavan

dhyāyataḥ paramātmanaḥ

sarvato goptṛ santrāsān

mṛtyor api jighāṁsataḥ

SYNONYMS

etat-this; vapuḥ-body; te-Your; bhagavan-O Supreme Personality of Godhead; dhyāyataḥ-those who meditate upon; parama-ātmanaḥ-of the Supreme Person; sarvataḥ-from everywhere; goptṛ-the protector; santrāsāt-from all kinds of fear; mṛtyoḥ api-even from fear of death; jighāṁsataḥ-if one is envied by an enemy.

My dear Lord, O Supreme Personality of Godhead, You are the Supreme Soul. If one meditates upon Your transcendental body, You naturally protect him from all sources of fear, even the imminent danger of death.

Everyone is sure to die, for no one is excused from the hands of death, which is but a feature of the Supreme Personality of Godhead (mṛtyuḥ sarva-haraś cāham). When one becomes a devotee, however, he is not destined to die according to a limited duration of life. Everyone has a limited duration of life, but a devotee's lifetime can be extended by the mercy of the Supreme Lord, who is able to nullify the results of one's karma. Karmāṇi nirdahati kintu ca bhakti-bhājāṁ [Bs. 5.54]. This is the statement of Brahma-saṁhitā (5.54). A devotee is not under the laws of karma. Therefore even a devotee's scheduled death can be avoided by the causeless mercy of the Supreme Lord. God protects the devotee even from the extreme danger of death.

TEXT 30

śrī-bhagavān uvāca

maivaṁ vibho 'surāṇāṁ te

pradeyaḥ padma-sambhava

varaḥ krūra-nisargāṇām

ahīnām amṛtaṁ yathā

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead replied (to Brahmā); mā-do not; evam-thus; vibho-O great person; asurāṇām-unto the demons; te-by you; pradeyaḥ-bestow benedictions; padma-sambhava-O Lord Brahmā, born from the lotus flower; varaḥ-benediction; krūra-nisargāṇām-persons who are by nature very cruel and jealous; ahīnām-to snakes; amṛtam-nectar or milk; yathā-just as.

The Personality of Godhead replied: My dear Lord Brahmā, O great lord born from the lotus flower, just as it is dangerous to feed milk to a snake, so it is dangerous to give benedictions to demons, who are by nature ferocious and jealous. I warn you not to give such benedictions to any demon again.

TEXT 31

śrī-nārada uvāca

ity uktvā bhagavān rājaṁs

tataś cāntardadhe hariḥ

adṛśyaḥ sarva-bhūtānāṁ

pūjitaḥ parameṣṭhinā

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; iti uktvā-saying this; bhagavān-the Supreme Personality of Godhead; rājan-O King Yudhiṣṭhira; tataḥ-from that place; ca-also; antardadhe-disappeared; hariḥ-the Lord; adṛśyaḥ-without being visible; sarva-bhūtānām-by all kinds of living entities; pūjitaḥ-being worshiped; parameṣṭhinā-by Lord Brahmā.

Nārada Muni continued: O King Yudhiṣṭhira, the Supreme Personality of Godhead, who is not visible to an ordinary human being, spoke in this way, instructing Lord Brahmā. Then, being worshiped by Brahmā, the Lord disappeared from that place.

TEXT 32

tataḥ sampūjya śirasā

vavande parameṣṭhinam

bhavaṁ prajāpatīn devān

prahrādo bhagavat-kalāḥ

SYNONYMS

tataḥ-thereafter; sampūjya-worshiping; śirasā-by bowing the head; vavande-offered prayers; parameṣṭhinam-to Lord Brahmā; bhavam-to Lord Śiva; prajāpatīn-to the great demigods entrusted with increasing the population; devān-to all the great demigods; prahrādaḥ-Prahlāda Mahārāja; bhagavat-kalāḥ-influential parts of the Lord.

Prahlāda Mahārāja then worshiped and offered prayers to all the demigods, such as Brahmā, Śiva and the Prajāpatis, who are all parts of the Lord.

TEXT 33

tataḥ kāvyādibhiḥ sārdhaṁ

munibhiḥ kamalāsanaḥ

daityānāṁ dānavānāṁ ca

prahrādam akarot patim

SYNONYMS

tataḥ-thereafter; kāvya-ādibhiḥ-with Śukrācārya and others; sārdham-and with; munibhiḥ-great saintly persons; kamala-āsanaḥ-Lord Brahmā; daityānām-of all the demons; dānavānām-of all the giants; ca-and; prahrādam-Prahlāda Mahārāja; akarot-created; patim-the master or king.

Thereafter, along with Śukrācārya and other great saints, Lord Brahmā, whose seat is on the lotus flower, made Prahlāda the king of all the demons and giants in the universe.

By the grace of Lord Nṛsiṁhadeva, Prahlāda Mahārāja became a greater king than his father, Hiraṇyakaśipu. Prahlāda's inauguration was performed by Lord Brahmā in the presence of other saintly persons and demigods.

TEXT 34

pratinandya tato devāḥ

prayujya paramāśiṣaḥ

sva-dhāmāni yayū rājan

brahmādyāḥ pratipūjitāḥ

SYNONYMS

pratinandya-congratulating; tataḥ-thereafter; devāḥ-all the demigods; prayujya-having offered; parama-āśiṣaḥ-exalted benedictions; sva-dhāmāni-to their respective abodes; yayuḥ-returned; rājan-O King Yudhiṣṭhira; brahma-ādyāḥ-all the demigods, headed by Lord Brahmā; pratipūjitāḥ-being thoroughly worshiped (by Prahlāda Mahārāja).

O King Yudhiṣṭhira, after all the demigods, headed by Lord Brahmā, were properly worshiped by Prahlāda Mahārāja, they offered Prahlāda their utmost benedictions and then returned to their respective abodes.

TEXT 35

evaṁ ca pārṣadau viṣṇoḥ

putratvaṁ prāpitau diteḥ

hṛdi sthitena hariṇā

vaira-bhāvena tau hatau

SYNONYMS

evam-in this way; ca-also; pārṣadau-the two personal associates; viṣṇoḥ-of Lord Viṣṇu; putratvam-becoming the sons; prāpitau-having gotten; diteḥ-of Diti; hṛdi-within the core of the heart; sthitena-being situated; hariṇā-by the Supreme Lord; vaira-bhāvena-by conceiving as an enemy; tau-both of them; hatau-were killed.

Thus the two associates of Lord Viṣṇu who had become Hiraṇyākṣa and Hiraṇyakaśipu, the sons of Diti, were both killed. By illusion they had thought that the Supreme Lord, who is situated in everyone's heart, was their enemy.

The discourse concerning Lord Nṛsiṁhadeva and Prahlāda Mahārāja began when Mahārāja Yudhiṣṭhira asked Nārada how Śiśupāla had merged into the body of Kṛṣṇa. Śiśupāla and Dantavakra were the same Hiraṇyākṣa and Hiraṇyakaśipu. Here Nārada Muni is relating how in three different births the associates of Lord Viṣṇu were killed by Lord Viṣṇu Himself. First they were the demons Hiraṇyākṣa and Hiraṇyakaśipu.

TEXT 36

punaś ca vipra-śāpena

rākṣasau tau babhūvatuḥ

kumbhakarṇa-daśa-grīvau

hatau tau rāma-vikramaiḥ

SYNONYMS

punaḥ-again; ca-also; vipra-śāpena-being cursed by the brāhmaṇas; rākṣasau-the two Rākṣasas; tau-both of them; babhūvatuḥ-incarnated as; kumbhakarṇa-daśa-grīvau-known as Kumbhakarṇa and the ten-headed Rāvaṇa (in their next birth); hatau-they also were killed; tau-both of them; rāma-vikramaiḥ-by the extraordinary strength of Lord Rāmacandra.

Being cursed by the brāhmaṇas, the same two associates took birth again as Kumbhakarṇa and the ten-headed Rāvaṇa. These two Rākṣasas were killed by Lord Rāmacandra's extraordinary power.

TEXT 37

śayānau yudhi nirbhinna-

hṛdayau rāma-śāyakaiḥ

tac-cittau jahatur dehaṁ

yathā prāktana-janmani

SYNONYMS

śayānau-being laid down; yudhi-on the battlefield; nirbhinna-being pierced; hṛdayau-in the core of the heart; rāma-śāyakaiḥ-by the arrows of Lord Rāmacandra; tat-cittau-thinking or being conscious of Lord Rāmacandra; jahatuḥ-gave up; deham-body; yathā-even as; prāktana-janmani-in their previous births.

Pierced by the arrows of Lord Rāmacandra, both Kumbhakarṇa and Rāvaṇa lay on the ground and left their bodies, fully absorbed in thought of the Lord, just as they had in their previous births as Hiraṇyākṣa and Hiraṇyakaśipu.

TEXT 38

tāv ihātha punar jātau

śiśupāla-karūṣa-jau

harau vairānubandhena

paśyatas te samīyatuḥ

SYNONYMS

tau-both of them; iha-in this human society; atha-in this way; punaḥ-again; jātau-took their births; śiśupāla-Śiśupāla; karūṣa-jau-Dantavakra; harau-unto the Supreme Personality of Godhead; vaira-anubandhena-by the bondage of considering the Lord an enemy; paśyataḥ-were looking on; te-while you; samīyatuḥ-merged or went into the lotus feet of the Lord.

They both took birth again in human society as Śiśupāla and Dantavakra and continued in the same enmity toward the Lord. It is they who merged into the body of the Lord in your presence.

Vairānubandhena. Acting like the Lord's enemy is also beneficial for the living entity. Kāmād dveṣād bhayāt snehād. Whether in lusty desire, anger, fear or envy of the Lord, somehow or other, as recommended by Śrīla Rūpa Gosvāmī (tasmāt kenāpy upāyena), one should become attached to the Supreme Personality of Godhead and ultimately achieve the goal of returning home, back to Godhead. What, then, is to be said of one who is related to the Supreme Personality of Godhead as a servant, friend, father, mother or conjugal lover?

TEXT 39

enaḥ pūrva-kṛtaṁ yat tad

rājānaḥ kṛṣṇa-vairiṇaḥ

jahus te 'nte tad-ātmānaḥ

kīṭaḥ peśaskṛto yathā

SYNONYMS

enaḥ-this sinful activity (of blaspheming the Supreme Lord); pūrva-kṛtam-executed in previous births; yat-which; tat-that; rājānaḥ-kings; kṛṣṇa-vairiṇaḥ-always acting as enemies of Kṛṣṇa; jahuḥ-gave up; te-all of them; ante-at the time of death; tat-ātmānaḥ-attaining the same spiritual body and form; kīṭaḥ-a worm; peśaskṛtaḥ-(captured by) a black drone; yathā-just like.

Not only Śiśupāla and Dantavakra but also many, many other kings who acted as enemies of Kṛṣṇa attained salvation at the time of death. Because they thought of the Lord, they received spiritual bodies and forms the same as His, just as worms captured by a black drone obtain the same type of body as the drone.

The mystery of yogic meditation is explained here. Real yogīs always meditate on the form of Viṣṇu within their hearts. Consequently, at the time of death they give up their bodies while thinking of the form of Viṣṇu and thus attain Viṣṇuloka, Vaikuṇṭhaloka, where they receive bodily features the same as those of the Lord. From the Sixth Canto we have already learned that when the Viṣṇudūtas came from Vaikuṇṭha to deliver Ajāmila, they looked exactly like Viṣṇu, with four hands and the same features as Viṣṇu. Therefore, we may conclude that if one practices thinking of Viṣṇu and is fully absorbed in thinking of Him at the time of death, one returns home, back to Godhead. Even enemies of Kṛṣṇa who thought of Kṛṣṇa in fear (bhaya), such as King Kaṁsa, received bodies in a spiritual identity similar to that of the Lord.

TEXT 40

yathā yathā bhagavato

bhaktyā paramayābhidā

nṛpāś caidyādayaḥ sātmyaṁ

hares tac-cintayā yayuḥ

SYNONYMS

yathā yathā-just as; bhagavataḥ-of the Supreme Personality of Godhead; bhaktyā-by devotional service; paramayā-supreme; abhidā-incessantly thinking of such activities; nṛpāḥ-kings; caidya-ādayaḥ-Śiśupāla, Dantavakra and others; sātmyam-the same form; hareḥ-of the Supreme Personality of Godhead; tat-cintayā-by constantly thinking of Him; yayuḥ-returned home, back to Godhead.

By devotional service, pure devotees who incessantly think of the Supreme Personality of Godhead receive bodies similar to His. This is known as sārūpya-mukti. Although Śiśupāla, Dantavakra and other kings thought of Kṛṣṇa as an enemy, they also achieved the same result.

In Caitanya-caritāmṛta, in connection with Lord Caitanya's instructions to Sanātana Gosvāmī, it is explained that a devotee should externally execute his routine devotional service in a regular way but should always inwardly think of the particular mellow in which he is attracted to the service of the Lord. This constant thought of the Lord makes the devotee eligible to return home, back to Godhead. As stated in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti mām eti: after giving up his body, a devotee does not again receive a material body, but goes back to Godhead and receives a spiritual body resembling those of the Lord's eternal associates whose activities he followed. However the devotee likes to serve the Lord, he may constantly think of the Lord's associates-the cowherd boys, the gopīs, the Lord's father and mother, His servants and the trees, land, animals, plants and water in the Lord's abode. Because of constantly thinking of these features, one acquires a transcendental position. Kings like Śiśupāla, Dantavakra, Kaṁsa, Pauṇḍraka, Narakāsura and Sālva were all similarly delivered. This is confirmed by Madhvācārya:

pauṇḍrake narake caiva
śālve kaṁse ca rukmiṇi
āviṣṭās tu harer bhaktās
tad-bhaktyā harim āpire

Pauṇḍraka, Narakāsura, Sālva and Kaṁsa were all inimical toward the Supreme Personality of Godhead, but because all these kings constantly thought of Him, they achieved the same liberation-sārūpya-mukti. The jñāna-bhakta, the devotee who follows the path of jñāna, also attains the same destination. If even the enemies of the Lord achieve salvation by constantly thinking about the Lord, what is to be said of pure devotees who always engage in the Lord's service and who think of nothing but the Lord in every activity?

TEXT 41

ākhyātaṁ sarvam etat te

yan māṁ tvaṁ paripṛṣṭavān

damaghoṣa-sutādīnāṁ

hareḥ sātmyam api dviṣām

SYNONYMS

ākhyātam-described; sarvam-everything; etat-this; te-unto you; yat-whatever; mām-unto me; tvam-you; paripṛṣṭavān-inquired; damaghoṣa-suta-ādīnām-of the son of Damaghoṣa (Śiśupāla) and others; hareḥ-of the Lord; sātmyam-equal bodily features; api-even; dviṣām-although they were inimical.

Everything you asked me about how Śiśupāla and others attained salvation although they were inimical has now been explained to you by me.

TEXT 42

eṣā brahmaṇya-devasya

kṛṣṇasya ca mahātmanaḥ

avatāra-kathā puṇyā

vadho yatrādi-daityayoḥ

SYNONYMS

eṣā-all this; brahmaṇya-devasya-of the Supreme Personality of Godhead, who is worshiped by all brāhmaṇas; kṛṣṇasya-of Kṛṣṇa, the original Supreme Personality of Godhead; ca-also; mahā-ātmanaḥ-the Supersoul; avatāra-kathā-narrations about His incarnations; puṇyā-pious, purifying; vadhaḥ-killing; yatra-wherein; ādi-in the beginning of the millennium; daityayoḥ-of the demons (Hiraṇyākṣa and Hiraṇyakaśipu).

In this narration about Kṛṣṇa, the Supreme Personality of Godhead, various expansions or incarnations of the Lord have been described, and the killing of the two demons Hiraṇyākṣa and Hiraṇyakaśipu has also been described.

Avatāras, or incarnations, are expansions of the Supreme Personality of Godhead-Kṛṣṇa, Govinda.

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda, who is the original person-nondual, infallible, and without beginning. Although He expands into unlimited forms, He is still the original, and although He is the oldest person, He always appears as a fresh youth. Such eternal, blissful and all-knowing forms of the Lord cannot be understood by the academic wisdom of the Vedas, but they are always manifest to pure, unalloyed devotees." (Brahma-saṁhitā 5.33) The Brahma-saṁhitā describes the avatāras. Indeed, all the avatāras are described in the authentic scriptures. No one can become an avatāra, or incarnation, although this has become fashionable in the age of Kali. The avatāras are described in the authentic scriptures (śāstras), and therefore before one risks accepting a pretender as an avatāra, one should refer to the śāstras. The śāstras say everywhere that Kṛṣṇa is the original Personality of Godhead and that He has innumerable avatāras, or incarnations. Elsewhere in the Brahma-saṁhitā it is said, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: [Bs. 5.39] Rāma, Nṛsiṁha, Varāha and many others are consecutive expansions of the Supreme Personality of Godhead. After Kṛṣṇa comes Balarāma, after Balarāma is Saṅkarṣaṇa, then Aniruddha, Pradyumna, Nārāyaṇa and then the puruṣa-avatāras-Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. All of them are avatāras.

One must hear about the avatāras. Narrations about such avatāras are called avatāra-kathā, the narrations of Kṛṣṇa's expansions. Hearing and chanting these narrations is completely pious. Sṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. One who hears and chants can become puṇya, purified of material contamination.

Whenever there are references to the avatāras, religious principles are established, and demons who are against Kṛṣṇa are killed. The Kṛṣṇa consciousness movement is spreading all over the world with two aims-to establish Kṛṣṇa as the Supreme Personality of Godhead and to kill all the pretenders who falsely present themselves as avatāras. The preachers of the Kṛṣṇa consciousness movement must carry this conviction very carefully within their hearts and kill the demons who in many tactful ways vilify the Supreme Personality of Godhead, Kṛṣṇa. If we take shelter of Nṛsiṁhadeva and Prahlāda Mahārāja, it will be easier to kill the demons who are against Kṛṣṇa and to thus reestablish Kṛṣṇa's supremacy. Kṛṣṇas tu bhagavān svayam: Kṛṣṇa is the Supreme Lord, the original Lord. Prahlāda Mahārāja is our guru, and Kṛṣṇa is our worshipable God. As advised by Śrī Caitanya Mahāprabhu, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. If we can be successful in getting the mercy of Prahlāda Mahārāja and also that of Nṛsiṁhadeva, then our Kṛṣṇa consciousness movement will be extremely successful.

The demon Hiraṇyakaśipu had so many ways to try to become God himself, but although Prahlāda Mahārāja was chastised and threatened in many ways, he rigidly refused to accept his powerful demoniac father as God. Following in the footsteps of Prahlāda Mahārāja, we should reject all the rascals who pretend to be God. We must accept Kṛṣṇa and His incarnations, and no one else.

TEXTS 43–44

prahrādasyānucaritaṁ

mahā-bhāgavatasya ca

bhaktir jñānaṁ viraktiś ca

yāthārthyaṁ cāsya vai hareḥ

sarga-sthity-apyayeśasya

guṇa-karmānuvarṇanam

parāvareṣāṁ sthānānāṁ

kālena vyatyayo mahān

SYNONYMS

prahrādasya-of Prahlāda Mahārāja; anucaritam-characteristics (understood by reading or describing his activities); mahā-bhāgavatasya-of the great and exalted devotee; ca-also; bhaktiḥ-devotional service unto the Supreme Personality of Godhead; jñānam-complete knowledge of the Transcendence (Brahman, Paramātmā and Bhagavān); viraktiḥ-renunciation of material existence; ca-also; yāthārthyam-just to understand each of them perfectly; ca-and; asya-of this; vai-indeed; hareḥ-always in reference to the Supreme Personality of Godhead; sarga-of creation; sthiti-maintenance; apyaya-and annihilation; īśasya-of the master (the Supreme Personality of Godhead); guṇa-of the transcendental qualities and opulences; karma-and activities; anuvarṇanam-description within the disciplic succession; para-avareṣām-of different types of living entities known as demigods and demons; sthānānām-of the various planets or places to live; kālena-in due course of time; vyatyayaḥ-the annihilation of everything; mahān-although very great.

This narration describes the characteristics of the great and exalted devotee Prahlāda Mahārāja, his staunch devotional service, his perfect knowledge, and his perfect detachment from material contamination. It also describes the Supreme Personality of Godhead as the cause of creation, maintenance and annihilation. Prahlāda Mahārāja, in his prayers, has described the transcendental qualities of the Lord and has also described how the various abodes of the demigods and demons, regardless of how materially opulent, are destroyed by the mere direction of the Lord.

Śrīmad-Bhāgavatam is filled with descriptions of the characteristics of various devotees, with reference to the service of the Lord. This Vedic literature is called Bhāgavatam because it deals with the Supreme Personality of Godhead and His devotee. By studying Śrīmad-Bhāgavatam under the direction of the bona fide spiritual master, one can perfectly understand the science of Kṛṣṇa, the nature of the material and spiritual worlds, and the aim of life. Śrīmad-Bhāgavatam amalaṁ purāṇam. Śrīmad-Bhāgavatam is the spotless Vedic literature, as we have discussed in the beginning of Śrīmad-Bhāgavatam. Therefore, simply by understanding Śrīmad-Bhāgavatam, one can understand the science of the activities of the devotees, the activities of the demons, the permanent abode and the temporary abode. Through Śrīmad-Bhāgavatam, everything is perfectly known.

TEXT 45

dharmo bhāgavatānāṁ ca

bhagavān yena gamyate

ākhyāne 'smin samāmnātam

ādhyātmikam aśeṣataḥ

SYNONYMS

dharmaḥ-religious principles; bhāgavatānām-of the devotees; ca-and; bhagavān-the Supreme Personality of Godhead; yena-by which; gamyate-one can understand; ākhyāne-in the narration; asmin-this; samāmnātam-is perfectly described; ādhyātmikam-transcendence; aśeṣataḥ-without reservations.

The principles of religion by which one can actually understand the Supreme Personality of Godhead are called bhāgavata-dharma. In this narration, therefore, which deals with these principles, actual transcendence is properly described.

Through the principles of religion, one can understand the Supreme Personality of Godhead, Brahman (the impersonal feature of the Supreme Lord) and Paramātmā (the localized aspect of the Lord). When one is well conversant with all these principles, he becomes a devotee and performs bhāgavata-dharma. Prahlāda Mahārāja, the spiritual master in the line of disciplic succession, advised that this bhāgavata-dharma be instructed to students from the very beginning of their education (kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]). To understand the science of the Supreme Personality of Godhead is the real purpose of education. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. One must simply hear about and describe Lord Viṣṇu and His various incarnations. This narration concerning Prahlāda Mahārāja and Lord Nṛsiṁhadeva, therefore, has properly described spiritual, transcendental subjects.

TEXT 46

ya etat puṇyam ākhyānaṁ

viṣṇor vīryopabṛṁhitam

kīrtayec chraddhayā śrutvā

karma-pāśair vimucyate

SYNONYMS

yaḥ-anyone who; etat-this; puṇyam-pious; ākhyānam-narration; viṣṇoḥ-of Lord Viṣṇu; vīrya-the supreme power; upabṛṁhitam-in which is described; kīrtayet-chants or repeats; śraddhayā-with great faith; śrutvā-after properly hearing (from the right source); karma-pāśaiḥ-from the bondage of fruitive activities; vimucyate-becomes liberated.

One who hears and chants this narration about the omnipotence of the Supreme Personality of Godhead, Viṣṇu, is certainly liberated from material bondage without fail.

TEXT 47

etad ya ādi-puruṣasya mṛgendra-līlāṁ

daityendra-yūtha-pa-vadhaṁ prayataḥ paṭheta

daityātmajasya ca satāṁ pravarasya puṇyaṁ

śrutvānubhāvam akuto-bhayam eti lokam

SYNONYMS

etat-this narration; yaḥ-anyone who; ādi-puruṣasya-of the original Personality of Godhead; mṛga-indra-līlām-pastimes as a lion and human being combined; daitya-indra-of the King of the demons; yūtha-pa-as strong as an elephant; vadham-the killing; prayataḥ-with great attention; paṭheta-reads; daitya-ātma-jasya-of Prahlāda Mahārāja, the son of the demon; ca-also; satām-among elevated devotees; pravarasya-the best; puṇyam-pious; śrutvā-hearing; anubhāvam-the activities; akutaḥ-bhayam-where there is no fear anywhere or at any time; eti-reaches; lokam-the spiritual world.

Prahlāda Mahārāja was the best among exalted devotees. Anyone who with great attention hears this narration concerning the activities of Prahlāda Mahārāja, the killing of Hiraṇyakaśipu, and the activities of the Supreme Personality of Godhead, Nṛsiṁhadeva, surely reaches the spiritual world, where there is no anxiety.

TEXT 48

yūyaṁ nṛ-loke bata bhūri-bhāgā

lokaṁ punānā munayo 'bhiyanti

yeṣāṁ gṛhān āvasatīti sākṣād

gūḍhaṁ paraṁ brahma manuṣya-liṅgam

SYNONYMS

yūyam-all of you (the Pāṇḍavas); nṛ-loke-within this material world; bata-however; bhūri-bhāgāḥ-extremely fortunate; lokam-all the planets; punānāḥ-who can purify; munayaḥ-great saintly persons; abhiyanti-almost always come to visit; yeṣām-of whom; gṛhān-the house; āvasati-resides in; iti-thus; sākṣāt-directly; gūḍham-very confidential; param brahma-the Supreme Personality of Godhead; manuṣya-liṅgam-appearing just like a human being.

Nārada Muni continued: My dear Mahārāja Yudhiṣṭhira, all of you [the Pāṇḍavas] are extremely fortunate, for the Supreme Personality of Godhead, Kṛṣṇa, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house.

After hearing about the activities of Prahlāda Mahārāja, a pure devotee should be very anxious to follow in his footsteps, but such a devotee might be disappointed, thinking that not every devotee can come to the standard of Prahlāda Mahārāja. This is the nature of a pure devotee; he always thinks himself to be the lowest, to be incompetent and unqualified. Thus after hearing the narration of Prahlāda Mahārāja's activities, Mahārāja Yudhiṣṭhira, who was on the same standard of devotional service as Prahlāda, might have been thinking of his own humble position. Nārada Muni, however, could understand Mahārāja Yudhiṣṭhira's mind, and therefore he immediately encouraged him by saying that the Pāṇḍavas were not less fortunate; they were as good as Prahlāda Mahārāja because although Lord Nṛsiṁhadeva appeared for Prahlāda, the Supreme Personality of Godhead in His original form as Kṛṣṇa was always living with the Pāṇḍavas. Although the Pāṇḍavas, because of the influence of Kṛṣṇa's yogamāyā, could not think of their fortunate position, every saintly person, including the great sage Nārada, could understand it, and therefore they constantly visited Mahārāja Yudhiṣṭhira.

Any pure devotee who is constantly conscious of Kṛṣṇa is naturally very fortunate. The word nṛ-loke, meaning "within the material world," indicates that before the Pāṇḍavas there had been many, many devotees, such as the descendants of the Yadu dynasty and Vasiṣṭha, Marīci, Kaśyapa, Lord Brahmā and Lord Śiva, who were all extremely fortunate. The Pāṇḍavas, however, were better than all of them because Kṛṣṇa Himself lived with them constantly. Nārada Muni therefore specifically mentioned that within this material world (nṛ-loke) the Pāṇḍavas were the most fortunate.

TEXT 49

sa vā ayaṁ brahma mahad-vimṛgya-

kaivalya-nirvāṇa-sukhānubhūtiḥ

priyaḥ suhṛd vaḥ khalu mātuleya

ātmārhaṇīyo vidhi-kṛd guruś ca

SYNONYMS

saḥ-that (Supreme Personality of Godhead, Kṛṣṇa); vā-also; ayam-this; brahma-the impersonal Brahman (which is an emanation from Kṛṣṇa); mahat-by great personalities; vimṛgya-searched for; kaivalya-oneness; nirvāṇa-sukha-of transcendental happiness; anubhūtiḥ-the source of practical experience; priyaḥ-very, very dear; suhṛt-well-wisher; vaḥ-of you; khalu-indeed; mātuleyaḥ-the son of a maternal uncle; ātmā-exactly like body and soul together; arhaṇīyaḥ-worshipable (because He is the Supreme Personality of Godhead); vidhi-kṛt-(yet He serves you as) an order carrier; guruḥ-your supreme advisor; ca-as well.

The impersonal Brahman is Kṛṣṇa Himself because Kṛṣṇa is the source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master.

There is always a difference of opinion about the Absolute Truth. One class of transcendentalists concludes that the Absolute Truth is impersonal, and another class concludes that the Absolute Truth is a person. In Bhagavad-gītā, the Absolute Truth is accepted as the Supreme Person. Indeed, that Supreme Person Himself, Lord Kṛṣṇa, instructs in Bhagavad-gītā, brahmaṇo hi pratiṣṭhāham [Bg. 14.27], mattaḥ parataraṁ nānyat [Bg. 7.7]. "The impersonal Brahman is My partial manifestation, and there is no truth superior to Me." That same Kṛṣṇa, the Supreme Personality of Godhead, acted as the supreme friend and relative of the Pāṇḍavas, and sometimes He even acted as their servant by carrying a letter from the Pāṇḍavas to Dhṛtarāṣṭra and Duryodhana. Because Kṛṣṇa was the well-wisher of the Pāṇḍavas, He also acted as guru by becoming the spiritual master of Arjuna. Arjuna accepted Kṛṣṇa as his spiritual master (śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam), and Kṛṣṇa sometimes chastised him. For example, the Lord said, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: [Bg. 2.11] "while speaking learned words, you are mourning for what is not worthy of grief." The Lord also said, kutas tvā kaśmalam idaṁ viṣame samupasthitam: "My dear Arjuna, how have these impurities come upon you?" Such was the intimate relationship between the Pāṇḍavas and Kṛṣṇa. In the same way, a pure devotee of the Lord is always with Kṛṣṇa through thick and thin; his way of life is Kṛṣṇa. This is the statement of the authority Śrī Nārada Muni.

TEXT 50

na yasya sākṣād bhava-padmajādibhī

rūpaṁ dhiyā vastutayopavarṇitam

maunena bhaktyopaśamena pūjitaḥ

prasīdatām eṣa sa sātvatāṁ patiḥ

SYNONYMS

na-not; yasya-of whom; sākṣāt-directly; bhava-Lord Śiva; padma-ja-Lord Brahmā (born from the lotus); ādibhiḥ-by them and others also; rūpam-the form; dhiyā-even by meditation; vastutayā-fundamentally; upavarṇitam-described and perceived; maunena-by samādhi, deep meditation; bhaktyā-by devotional service; upaśamena-by renunciation; pūjitaḥ-worshiped; prasīdatām-may He be pleased; eṣaḥ-this; saḥ-He; sātvatām-of the great devotees; patiḥ-the master.

Exalted persons like Lord Śiva and Lord Brahmā could not properly describe the truth of the Supreme Personality of Godhead, Kṛṣṇa. May the Lord, who is always worshiped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us.

The Absolute Truth is sought by different persons in different ways, yet He remains inconceivable. Nonetheless, devotees like the Pāṇḍavas, the gopīs, the cowherd boys, Mother Yaśodā, Nanda Mahārāja and all the inhabitants of Vṛndāvana do not need to practice conventional processes of meditation to attain the Supreme Personality of Godhead, for He remains with them through thick and thin. Therefore a saint like Nārada, understanding the difference between transcendentalists and pure devotees, always prays that the Lord will be pleased with him.

TEXT 51

sa eṣa bhagavān rājan

vyatanod vihataṁ yaśaḥ

purā rudrasya devasya

mayenānanta-māyinā

SYNONYMS

saḥ eṣaḥ bhagavān-the same Personality of Godhead, Kṛṣṇa, who is Parabrahman; rājan-my dear King; vyatanot-expanded; vihatam-lost; yaśaḥ-reputation; purā-formerly in history; rudrasya-of Lord Śiva (the most powerful among the demigods); devasya-the demigod; mayena-by a demon named Maya; ananta-unlimited; māyinā-possessing technical knowledge.

My dear King Yudhiṣṭhira, long, long ago in history, a demon known as Maya Dānava, who was very expert in technical knowledge, reduced the reputation of Lord Śiva. In that situation, Kṛṣṇa, the Supreme Personality of Godhead, saved Lord Śiva.

Lord Śiva is known as Mahādeva, the most exalted demigod. Thus Viśvanātha Cakravartī Ṭhākura says that although Lord Brahmā did not know the glories of the Supreme Personality of Godhead, Lord Śiva could have known them. This historical incident proves that Lord Śiva derives power from Lord Kṛṣṇa, the Parabrahman.

TEXT 52

rājovāca

kasmin karmaṇi devasya

mayo 'hañ jagad-īśituḥ

yathā copacitā kīrtiḥ

kṛṣṇenānena kathyatām

SYNONYMS

rājā uvāca-King Yudhiṣṭhira inquired; kasmin-for what reason; karmaṇi-by which activities; devasya-of Lord Mahādeva (Śiva); mayaḥ-the great demon Maya Dānava; ahan-vanquished; jagat-īśituḥ-of Lord Śiva, who controls the power of the material energy and is the husband of Durgādevī; yathā-just as; ca-and; upacitā-again expanded; kīrtiḥ-reputation; kṛṣṇena-by Lord Kṛṣṇa; anena-this; kathyatām-please describe.

Mahārāja Yudhiṣṭhira said: For what reason did the demon Maya Dānava vanquish Lord Śiva's reputation? How did Lord Kṛṣṇa save Lord Śiva and expand his reputation again? Kindly describe these incidents.

TEXT 53

śrī-nārada uvāca

nirjitā asurā devair

yudhy anenopabṛṁhitaiḥ

māyināṁ paramācāryaṁ

mayaṁ śaraṇam āyayuḥ

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; nirjitāḥ-being defeated; asurāḥ-all the demons; devaiḥ-by the demigods; yudhi-in battle; anena-by Lord Kṛṣṇa; upabṛṁhitaiḥ-increased in power; māyinām-of all the demons; parama-ācāryam-the best and largest; mayam-unto Maya Dānava; śaraṇam-shelter; āyayuḥ-took.

Nārada Muni said: When the demigods, who are always powerful by the mercy of Lord Kṛṣṇa, fought with the asuras, the asuras were defeated, and therefore they took shelter of Maya Dānava, the greatest of the demons.

TEXTS 54–55

sa nirmāya puras tisro

haimī-raupyāyasīr vibhuḥ

durlakṣyāpāya-saṁyogā

durvitarkya-paricchadāḥ

tābhis te 'sura-senānyo

lokāṁs trīn seśvarān nṛpa

smaranto nāśayāṁ cakruḥ

pūrva-vairam alakṣitāḥ

SYNONYMS

saḥ-that (great demon Maya Dānava); nirmāya-constructing; puraḥ-big residences; tisraḥ-three; haimī-made of gold; raupyā-made of silver; āyasīḥ-made of iron; vibhuḥ-very great, powerful; durlakṣya-immeasurable; apāya-saṁyogāḥ-whose movements in coming and going; durvitarkya-uncommon; paricchadāḥ-possessing paraphernalia; tābhiḥ-by all of them (the three residences, which resembled airplanes); te-they; asura-senā-anyaḥ-the commanders of the asuras; lokān trīn-the three worlds; sa-īśvarān-with their chief rulers; nṛpa-my dear King Yudhiṣṭhira; smarantaḥ-remembering; nāśayām cakruḥ-began to annihilate; pūrva-former; vairam-enmity; alakṣitāḥ-unseen by anyone else.

Maya Dānava, the great leader of the demons, prepared three invisible residences and gave them to the demons. These dwellings resembled airplanes made of gold, silver and iron, and they contained uncommon paraphernalia. My dear King Yudhiṣṭhira, because of these three dwellings the commanders of the demons remained invisible to the demigods. Taking advantage of this opportunity, the demons, remembering their former enmity, began to vanquish the three worlds-the upper, middle and lower planetary systems.

TEXT 56

tatas te seśvarā lokā

upāsādyeśvaraṁ natāḥ

trāhi nas tāvakān deva

vinaṣṭāṁs tripurālayaiḥ

SYNONYMS

tataḥ-thereafter; te-they (the demigods); sa-īśvarāḥ-with their rulers; lokāḥ-the planets; upāsādya-approaching; īśvaram-Lord Śiva; natāḥ-fell down in surrender; trāhi-please save; naḥ-us; tāvakān-near and dear to you and very frightened; deva-O Lord; vinaṣṭān-almost finished; tripura-ālayaiḥ-by the demons dwelling in those three planes.

Thereafter, when the demons had begun to destroy the higher planetary systems, the rulers of those planets went to Lord Śiva, fully surrendered unto him and said: Dear Lord, we demigods living in the three worlds are about to be vanquished. We are your followers. Kindly save us.

TEXT 57

athānugṛhya bhagavān

mā bhaiṣṭeti surān vibhuḥ

śaraṁ dhanuṣi sandhāya

pureṣv astraṁ vyamuñcata

SYNONYMS

atha-thereafter; anugṛhya-just to show them favor; bhagavān-the most powerful; mā-do not; bhaiṣṭa-be afraid; iti-thus; surān-unto the demigods; vibhuḥ-Lord Śiva; śaram-arrows; dhanuṣi-on the bow; sandhāya-fixing; pureṣu-at those three residences occupied by the demons; astram-weapons; vyamuñcata-released.

The most powerful and able Lord Śiva reassured them and said, "Do not be afraid." He then fixed his arrows to his bow and released them toward the three residences occupied by the demons.

TEXT 58

tato 'gni-varṇā iṣava

utpetuḥ sūrya-maṇḍalāt

yathā mayūkha-sandohā

nādṛśyanta puro yataḥ

SYNONYMS

tataḥ-thereafter; agni-varṇāḥ-as brilliant as fire; iṣavaḥ-arrows; utpetuḥ-released; sūrya-maṇḍalāt-from the sun globe; yathā-just as; mayūkha-sandohāḥ-beams of light; na adṛśyanta-could not be seen; puraḥ-the three residences; yataḥ-because of this (being covered by the arrows of Lord Śiva).

The arrows released by Lord Śiva appeared like fiery beams emanating from the sun globe and covered the three residential airplanes, which could then no longer be seen.

TEXT 59

taiḥ spṛṣṭā vyasavaḥ sarve

nipetuḥ sma puraukasaḥ

tān ānīya mahā-yogī

mayaḥ kūpa-rase 'kṣipat

SYNONYMS

taiḥ-by those (fiery arrows); spṛṣṭāḥ-being attacked or being touched; vyasavaḥ-without life; sarve-all the demons; nipetuḥ-fell down; sma-formerly; pura-okasaḥ-being the inhabitants of the above-mentioned three residential airplanes; tān-all of them; ānīya-bringing; mahā-yogī-the great mystic; mayaḥ-Maya Dānava; kūpa-rase-in the well of nectar (created by the great mystic Maya); akṣipat-put.

Attacked by Lord Śiva's golden arrows, all the demoniac inhabitants of those three dwellings lost their lives and fell down. Then the great mystic Maya Dānava dropped the demons into a nectarean well that he had created.

The asuras are generally extremely powerful because of their mystic yogic power. However, as Lord Kṛṣṇa says in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The actual purpose of mystic yoga is to concentrate one's attention fully on the Personality of Godhead, Kṛṣṇa, and always think of Him (mad-gatenāntarātmanā). To attain such perfection, one must undergo a certain process-haṭha-yoga-and through this yoga system the practitioner achieves some uncommon mystic power. The asuras, however, instead of becoming devotees of Kṛṣṇa, utilize this mystic power for their personal sense gratification. Maya Dānava, for example, is mentioned here as mahā-yogī, a great mystic, but his business was to help the asuras. Nowadays we are actually seeing that there are some yogīs who cater to the senses of materialists, and there are imposters who advertise themselves as God. Maya Dānava was such a person, a god among the demons, and he could perform some wonderful feats, one of which is described here: he made a well filled with nectar and dipped the asuras into that nectarean well. This nectar was known as mṛta-sanjīvayitari, for it could bring a dead body to life. Mṛta-sanjīvayitari is also an Āyur-vedic preparation. It is a kind of liquor that invigorates even a person on the verge of death.

TEXT 60

siddhāmṛta-rasa-spṛṣṭā

vajra-sārā mahaujasaḥ

uttasthur megha-dalanā

vaidyutā iva vahnayaḥ

SYNONYMS

siddha-amṛta-rasa-spṛṣṭāḥ-the demons, thus being touched by the powerful mystic nectarean liquid; vajra-sārāḥ-their bodies becoming invincible to thunderbolts; mahā-ojasaḥ-being extremely strong; uttasthuḥ-again got up; megha-dalanāḥ-that which goes through the clouds; vaidyutāḥ-lightning (which penetrates the clouds); iva-like; vahnayaḥ-fiery.

When the dead bodies of the demons came in touch with the nectar, their bodies became invincible to thunderbolts. Endowed with great strength, they got up like lightning penetrating clouds.

TEXT 61

vilokya bhagna-saṅkalpaṁ

vimanaskaṁ vṛṣa-dhvajam

tadāyaṁ bhagavān viṣṇus

tatropāyam akalpayat

SYNONYMS

vilokya-seeing; bhagna-saṅkalpam-disappointed; vimanaskam-extremely unhappy; vṛṣa-dhvajam-Lord Śiva; tadā-at that time; ayam-this; bhagavān-the Supreme Personality of Godhead; viṣṇuḥ-Lord Viṣṇu; tatra-about the well of nectar; upāyam-means (how to stop it); akalpayat-considered.

Seeing Lord Śiva very much aggrieved and disappointed, the Supreme Personality of Godhead, Lord Viṣṇu, considered how to stop this nuisance created by Maya Dānava.

TEXT 62

vatsaś cāsīt tadā brahmā

svayaṁ viṣṇur ayaṁ hi gauḥ

praviśya tripuraṁ kāle

rasa-kūpāmṛtaṁ papau

SYNONYMS

vatsaḥ-a calf; ca-also; āsīt-became; tadā-at that time; brahmā-Lord Brahmā; svayam-personally; viṣṇuḥ-Lord Viṣṇu, the Supreme Personality of Godhead; ayam-this; hi-indeed; gauḥ-a cow; praviśya-entering; tri-puram-the three residences; kāle-at noon; rasa-kūpa-amṛtam-the nectar contained in that well; papau-drank.

Then Lord Brahmā became a calf and Lord Viṣṇu a cow, and at noon they entered the residences and drank all the nectar in the well.

TEXT 63

te 'surā hy api paśyanto

na nyaṣedhan vimohitāḥ

tad vijñāya mahā-yogī

rasa-pālān idaṁ jagau

smayan viśokaḥ śokārtān

smaran daiva-gatiṁ ca tām

SYNONYMS

te-those; asurāḥ-demons; hi-indeed; api-although; paśyantaḥ-seeing (the calf and cow drinking the nectar); na-not; nyaṣedhan-forbade them; vimohitāḥ-being bewildered by illusion; tat vijñāya-knowing this fully; mahā-yogī-the great mystic Maya Dānava; rasa-pālān-unto the demons who guarded the nectar; idam-this; jagau-said; smayan-being bewildered; viśokaḥ-not being very unhappy; śoka-ārtān-greatly lamenting; smaran-remembering; daiva-gatim-spiritual power; ca-also; tām-that.

The demons could see the calf and cow, but because of the illusion created by the energy of the Supreme Personality of Godhead, the demons could not forbid them. The great mystic Maya Dānava became aware that the calf and cow were drinking the nectar, and he could understand this to be the unseen power of providence. Thus he spoke to the demons, who were grievously lamenting.

TEXT 64

devo 'suro naro 'nyo vā

neśvaro 'stīha kaścana

ātmano 'nyasya vā diṣṭaṁ

daivenāpohituṁ dvayoḥ

SYNONYMS

devaḥ-the demigods; asuraḥ-the demons; naraḥ-humans; anyaḥ-or anyone else; vā-either; na-not; īśvaraḥ-the supreme controller; asti-is; iha-in this world; kaścana-anyone; ātmanaḥ-one's own; anyasya-another's; vā-either; diṣṭam-destiny; daivena-which is given by the Supreme Lord; apohitum-to undo; dvayoḥ-of both of them.

Maya Dānava said: What has been destined by the Supreme Lord for oneself, for others, or for both oneself and others cannot be undone anywhere or by anyone, whether one be a demigod, a demon, a human being or anyone else.

The Supreme Lord is one-Kṛṣṇa, the viṣṇu-tattva. Kṛṣṇa expands Himself into viṣṇu-tattva personal expansions (svāṁśa), who control everything. Maya Dānava said, "However I plan, you plan or both of us plan, the Lord has planned what is to happen. No one's plan will be successful without His sanction." We may make our own various plans, but unless they are sanctioned by the Supreme Personality of Godhead, Viṣṇu, they will never be successful. Hundreds and millions of plans are made by all kinds of living entities, but without the sanction of the Supreme Lord they are futile.

TEXTS 65–66

athāsau śaktibhiḥ svābhiḥ

śambhoḥ prādhānikaṁ vyadhāt

dharma-jñāna-virakty-ṛddhi-

tapo-vidyā-kriyādibhiḥ

rathaṁ sūtaṁ dhvajaṁ vāhān

dhanur varma-śarādi yat

sannaddho ratham āsthāya

śaraṁ dhanur upādade

SYNONYMS

atha-thereafter; asau-He (Lord Kṛṣṇa); śaktibhiḥ-by His potencies; svābhiḥ-personal; śambhoḥ-of Lord Śiva; prādhānikam-ingredients; vyadhāt-created; dharma-religion; jñāna-knowledge; virakti-renunciation; ṛddhi-opulence; tapaḥ-austerity; vidyā-education; kriyā-activities; ādibhiḥ-by all these and other transcendental opulences; ratham-chariot; sūtam-charioteer; dhvajam-flag; vāhān-horses and elephants; dhanuḥ-bow; varma-shield; śara-ādi-arrows and so on; yat-everything that was required; sannaddhaḥ-equipped; ratham-on the chariot; āsthāya-seated; śaram-arrow; dhanuḥ-unto the bow; upādade-joined.

Nārada Muni continued: Thereafter, Lord Kṛṣṇa, by His own personal potency, consisting of religion, knowledge, renunciation, opulence, austerity, education and activities, equipped Lord Śiva with all the necessary paraphernalia, such as a chariot, a charioteer, a flag, horses, elephants, a bow, a shield and arrows. When Lord Śiva was fully equipped in this way, he sat down on the chariot with his arrows and bow to fight with the demons.

As stated in Śrīmad-Bhāgavatam (12.13.16): vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is the best of the Vaiṣṇavas, the devotees of Lord Kṛṣṇa. Indeed, he is one of the mahājanas, the twelve authorities on Vaiṣṇava philosophy (svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ, etc. [SB 6.3.20]). Lord Kṛṣṇa is always prepared to help all the mahājanas and devotees in every respect (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). Although Lord Śiva is very powerful, he lost a battle to the asuras, and therefore he was morose and disappointed. However, because he is one of the chief devotees of the Lord, the Lord personally equipped him with all the paraphernalia for war. The devotee, therefore, must serve the Lord sincerely, and Kṛṣṇa is always in the background to protect him and, if need be, to equip him fully to fight with his enemy. For devotees there is no scarcity of knowledge or material requisites for spreading the Kṛṣṇa consciousness movement.

TEXT 67

śaraṁ dhanuṣi sandhāya

muhūrte 'bhijitīśvaraḥ

dadāha tena durbhedyā

haro 'tha tripuro nṛpa

SYNONYMS

śaram-the arrows; dhanuṣi-on the bow; sandhāya-joining together; muhūrte abhijiti-at noon; īśvaraḥ-Lord Śiva; dadāha-set afire; tena-by them (the arrows); durbhedyāḥ-very difficult to pierce; haraḥ-Lord Śiva; atha-in this way; tri-puraḥ-the three residences of the demons; nṛpa-O King Yudhiṣṭhira.

My dear King Yudhiṣṭhira, the most powerful Lord Śiva joined the arrows to his bow, and at noon he set fire to all three residences of the demons and thus destroyed them.

TEXT 68

divi dundubhayo nedur

vimāna-śata-saṅkulāḥ

devarṣi-pitṛ-siddheśā

jayeti kusumotkaraiḥ

avākirañ jagur hṛṣṭā

nanṛtuś cāpsaro-gaṇāḥ

SYNONYMS

divi-in the sky; dundubhayaḥ-kettledrums; neduḥ-vibrated; vimāna-of airplanes; śata-hundreds and thousands; saṅkulāḥ-endowed; deva-ṛṣi-all the demigods and saints; pitṛ-the residents of Pitṛloka; siddha-the residents of Siddhaloka; īśāḥ-all the great personalities; jaya iti-vibrated the chant "let there be victory"; kusuma-utkaraiḥ-various kinds of flowers; avākiran-showered on the head of Lord Śiva; jaguḥ-chanted; hṛṣṭāḥ-in great pleasure; nanṛtuḥ-danced; ca-and; apsaraḥ-gaṇāḥ-the beautiful women of the heavenly planets.

Seated in their airplanes in the sky, the inhabitants of the higher planetary systems beat many kettledrums. The demigods, saints, Pitās, Siddhas and various great personalities showered flowers on the head of Lord Śiva, wishing him all victory, and the Apsarās began to chant and dance with great pleasure.

TEXT 69

evaṁ dagdhvā puras tisro

bhagavān pura-hā nṛpa

brahmādibhiḥ stūyamānaḥ

svaṁ dhāma pratyapadyata

SYNONYMS

evam-thus; dagdhvā-burning to ashes; puraḥ tisraḥ-the three residences of the demons; bhagavān-the supreme powerful; pura-hā-who annihilated the residences of the asuras; nṛpa-O King Yudhiṣṭhira; brahma-ādibhiḥ-by Lord Brahmā and other demigods; stūyamānaḥ-being worshiped; svam-to his own; dhāma-abode; pratyapadyata-returned.

O King Yudhiṣṭhira, thus Lord Śiva is known as Tripurāri, the annihilator of the three dwellings of the demons, because he burnt these dwellings to ashes. Being worshiped by the demigods, headed by Lord Brahmā, Lord Śiva returned to his own abode.

TEXT 70

evaṁ vidhāny asya hareḥ sva-māyayā

viḍambamānasya nṛ-lokam ātmanaḥ

vīryāṇi gītāny ṛṣibhir jagad-guror

lokaṁ punānāny aparaṁ vadāmi kim

SYNONYMS

evam vidhāni-in this way; asya-of Kṛṣṇa; hareḥ-of the Supreme Personality of Godhead; sva-māyayā-by His transcendental potencies; viḍambamānasya-acting like an ordinary human being; nṛ-lokam-within human society; ātmanaḥ-of Him; vīryāṇi-transcendental activities; gītāni-narrations; ṛṣibhiḥ-by great saintly persons; jagat-guroḥ-of the supreme master; lokam-all the planetary systems; punānāni-purifying; aparam-what else; vadāmi kim-can I say.

The Lord, Śrī Kṛṣṇa, appeared as a human being, yet He performed many uncommon and wonderful pastimes by His own potency. How can I say more about His activities than what has already been said by great saintly persons? Everyone can be purified by His activities, simply by hearing about them from the right source.

Bhagavad-gītā and all the Vedic literatures fully explain that the Supreme Personality of Godhead, Kṛṣṇa, appears in human society as an ordinary human being but acts very uncommonly for the well-being of the entire world. One should not be influenced by the illusory energy and think Lord Kṛṣṇa to be an ordinary human being. Those who really seek the Absolute Truth come to the understanding that Kṛṣṇa is everything (vāsudevaḥ samam iti). Such great souls are very rare. Nonetheless, if one studies the entire Bhagavad-gītā as it is, Kṛṣṇa is very easy to understand. The Kṛṣṇa consciousness movement is just trying to make Kṛṣṇa known all over the world as the Supreme Personality of Godhead (kṛṣṇas tu bhagavān svayam). If people take this movement seriously, their lives as human beings will be successful.

Thus end the Bhaktivedanta purports of the Seventh Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Prahlāda, the Best Among Exalted Devotees."

Chapter Eleven

The Perfect Society: Four Social Classes

This chapter describes the general principles by following which a human being, and specifically one who is interested in advancing in spiritual life, can become perfect.

By hearing about the characteristics of Prahlāda Mahārāja, Mahārāja Yudhiṣṭhira became extremely pleased. Now he inquired from Nārada Muni about the actual religion of a human being and about special characteristics of varṇāśrama-dharma, which marks the highest status of human civilization. When Mahārāja Yudhiṣṭhira asked Nārada Muni about these matters, Nārada Muni stopped giving his own statements and quoted statements by Lord Nārāyaṇa, for He is the supreme authority for giving religious codes (dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]). Every human being is expected to acquire thirty qualities, such as truthfulness, mercy and austerity. The process of following the priniples of religion is known as sanātana-dharma, the eternal religious system.

The varṇāśrama system delineates the divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra. It also sets forth the system of saṁskāras. The garbhādhāna saṁskāra, the ceremony for begetting a child, must be observed by the higher section of people, namely the dvijas. One who follows the garbhādhāna saṁskāra system is actually twice-born, but those who do not, who deviate from the principles of varṇāśrama-dharma, are called dvija-bandhus. The principal occupations for a brāhmaṇa are worshiping the Deity, teaching others how to worship the Deity, studying the Vedic literatures, teaching the Vedic literatures, accepting charity from others and again giving charity to others. A brāhmaṇa should make his livelihood from these six occupational duties. The duty of a kṣatriya is to give protection to the citizens and levy taxes upon them, but he is forbidden to tax the brāhmaṇas. The members of the Kṛṣṇa consciousness movement should therefore be exempt from government taxation. Kṣatriyas may tax everyone but the brāhmaṇas. Vaiśyas should cultivate the land, produce food grains and protect the cows, whereas the śūdras, who by quality never become brāhmaṇas, kṣatriyas or vaiśyas, should serve the three higher classes and be satisfied. Other means of livelihood are also prescribed for the brāhmaṇas, and these are four-śālīna, yāyāvara, śila, and uñchana. Each of these occupational duties is successively better.

One who is in a lower grade of social life cannot accept the profession of a higher class unless necessary. In times of emergency, all the classes but the kṣatriyas may accept professional duties of others. The means of livelihood known as ṛta (śiloñchana), amṛta (ayācita), mṛta (yācñā), pramṛta (karṣaṇa), and satyānṛta (vāṇijya) may be accepted by everyone but the kṣatriyas. For a brāhmaṇa or a kṣatriya, engaging in the service of the vaiśyas or śūdras is considered the profession of dogs.

Nārada Muni also described that the symptom of a brāhmaṇa is controlled senses, the symptoms of a kṣatriya are power and fame, the symptom of a vaiśya is service to the brāhmaṇas and kṣatriyas, and the symptom of a śūdra is service to the three higher classes. The qualification for a woman is to be a very faithful and chaste wife. In this way, Nārada Muni described the characteristics of higher and lower grades of people and recommended that one follow the principles of his caste or his hereditary occupation. One cannot suddenly give up a profession to which he is accustomed, and therefore it is recommended that one gradually be awakened. The symptoms of brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are very important, and therefore one should be designated only by these symptoms, and not by birth. Designation by birth is strictly forbidden by Nārada Muni and all great personalities.

TEXT 1

śrī-śuka uvāca

śrutvehitaṁ sādhu sabhā-sabhājitaṁ

mahattamāgraṇya urukramātmanaḥ

yudhiṣṭhiro daitya-pater mudānvitaḥ

papraccha bhūyas tanayaṁ svayambhuvaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śrutvā-hearing; īhitam-the narration; sādhu sabhā-sabhājitam-which is discussed in assemblies of great devotees like Lord Brahmā and Lord Śiva; mahat-tama-agraṇyaḥ-the best of the saintly persons (Yudhiṣṭhira); urukrama-ātmanaḥ-of he (Prahlāda Mahārāja) whose mind is always engaged upon the Supreme Personality of Godhead, who always acts uncommonly; yudhiṣṭhiraḥ-King Yudhiṣṭhira; daitya-pateḥ-of the master of the demons; mudā-anvitaḥ-in a pleasing mood; papraccha-inquired; bhūyaḥ-again; tanayam-unto the son; svayambhuvaḥ-of Lord Brahmā.

Śukadeva Gosvāmī continued: After hearing about the activities and character of Prahlāda Mahārāja, which are adored and discussed among great personalities like Lord Brahmā and Lord Śiva, Yudhiṣṭhira Mahārāja, the most respectful king among exalted personalities, again inquired from the great saint Nārada Muni in a mood of great pleasure.

TEXT 2

śrī-yudhiṣṭhira uvāca

bhagavan śrotum icchāmi

nṛṇāṁ dharmaṁ sanātanam

varṇāśramācāra-yutaṁ

yat pumān vindate param

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira inquired; bhagavan-O my lord; śrotum-to hear; icchāmi-I wish; nṛṇām-of human society; dharmam-the occupational duties; sanātanam-common and eternal (for everyone); varṇa-āśrama-ācāra-yutam-based on the principles of the four divisions of society and the four divisions of spiritual advancement; yat-from which; pumān-the people in general; vindate-can enjoy very peacefully; param-the supreme knowledge (by which one can attain devotional service).

Mahārāja Yudhiṣṭhira said: My dear lord, I wish to hear from you about the principles of religion by which one can attain the ultimate goal of life-devotional service. I wish to hear about the general occupational duties of human society and the system of social and spiritual advancement known as varṇāśrama-dharma.

Sanātana-dharma means devotional service. The word sanātana refers to that which is eternal, which does not change but continues in all circumstances. We have several times explained what the eternal occupational duty of the living being is. Indeed, it has been explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] the real occupational duty of the living entity is to serve the Supreme Personality of Godhead. Even if one prefers to deviate from this principle he remains a servant because that is his eternal position; but one serves māyā, the illusory, material energy. The Kṛṣṇa consciousness movement, therefore, is an attempt to guide human society to serving the Personality of Godhead instead of serving the material world with no real profit. Our actual experience is that every man, animal, bird and beast-indeed, every living entity-is engaged in rendering service. Even though one's body or one's superficial religion may change, every living entity is always engaged in the service of someone. Therefore, the mentality of service is called the eternal occupational duty. This eternal occupational duty can be organized through the institution of varṇāśrama, in which there are four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Thus, Yudhiṣṭhira Mahārāja inquired from Nārada Muni about the principles of sanātana-dharma for the benefit of human society.

TEXT 3

bhavān prajāpateḥ sākṣād

ātmajaḥ parameṣṭhinaḥ

sutānāṁ sammato brahmaṁs

tapo-yoga-samādhibhiḥ

SYNONYMS

bhavān-Your Lordship; prajāpateḥ-of Prajāpati (Lord Brahmā); sākṣāt-directly; ātma-jaḥ-the son; parameṣṭhinaḥ-of the supreme person within this universe (Lord Brahmā); sutānām-of all the sons; sammataḥ-agreed upon as the best; brahman-O best of the brāhmaṇas; tapaḥ-by austerity; yoga-by mystic practice; samādhibhiḥ-and by trance or meditation (in all respects, you are the best).

O best of the brāhmaṇas, you are directly the son of Prajāpati [Lord Brahmā]. Because of your austerities, mystic yoga and trance, you are considered the best of all of Lord Brahmā's sons.

TEXT 4

nārāyaṇa-parā viprā

dharmaṁ guhyaṁ paraṁ viduḥ

karuṇāḥ sādhavaḥ śāntās

tvad-vidhā na tathāpare

SYNONYMS

nārāyaṇa-parāḥ-those who are always devoted to the Supreme Personality of Godhead, Nārāyaṇa; viprāḥ-the best of the brāhmaṇas; dharmam-religious principle; guhyam-the most confidential; param-supreme; viduḥ-know; karuṇāḥ-such persons are very merciful (being devotees); sādhavaḥ-whose behavior is very exalted; śāntāḥ-peaceful; tvat-vidhāḥ-like Your Honor; na-not; tathā-so; apare-others (followers of methods other than devotional service).

No one is superior to you in peaceful life and mercy, and no one knows better than you how to execute devotional service or how to become the best of the brāhmaṇas. Therefore, you know all the principles of confidential religious life, and no one knows them better than you.

Yudhiṣṭhira Mahārāja knew that Nārada Muni is the supreme spiritual master of human society who can teach the path of spiritual liberation leading to the understanding of the Supreme Personality of Godhead. Actually, it is for this purpose that Nārada Muni compiled his Bhakti-sūtra and gave directions in the Nārada-pañcarātra. To learn about religious principles and the perfection of life, one must take instruction from the disciplic succession of Nārada Muni. Our Kṛṣṇa consciousness movement is directly in the line of the Brahma-sampradāya. Nārada Muni received instructions from Lord Brahmā and in turn transmitted the instructions to Vyāsadeva. Vyāsadeva instructed his son Śukadeva Gosvāmī, who spoke Śrīmad-Bhāgavatam. The Kṛṣṇa consciousness movement is based on Śrīmad-Bhāgavatam and Bhagavad-gītā. Because Śrīmad-Bhāgavatam was spoken by Śukadeva Gosvāmī and Bhagavad-gītā was spoken by Kṛṣṇa, there is no difference between them. If we strictly follow the principle of disciplic succession, we are certainly on the right path of spiritual liberation, or eternal engagement in devotional service.

TEXT 5

śrī-nārada uvāca

natvā bhagavate 'jāya

lokānāṁ dharma-setave

vakṣye sanātanaṁ dharmaṁ

nārāyaṇa-mukhāc chrutam

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; natvā-offering my obeisances; bhagavate-unto the Supreme Personality of Godhead; ajāya-ever existing, never born; lokānām-throughout the entire universe; dharma-setave-who protects religious principles; vakṣye-I shall explain; sanātanam-eternal; dharmam-occupational duty; nārāyaṇa-mukhāt-from the mouth of Nārāyaṇa; śrutam-which I have heard.

Śrī Nārada Muni said: After first offering my obeisances unto Lord Kṛṣṇa, the protector of the religious principles of all living entities, let me explain the principles of the eternal religious system, of which I have heard from the mouth of Nārāyaṇa.

The word aja refers to Kṛṣṇa, who explains in Bhagavad-gītā (4.6), ajo 'pi sann avyayātmā: "I am ever existing, and thus I never take birth. There is no change in My existence."

TEXT 6

yo 'vatīryātmano 'ṁśena

dākṣāyaṇyāṁ tu dharmataḥ

lokānāṁ svastaye 'dhyāste

tapo badarikāśrame

SYNONYMS

yaḥ-He who (Lord Nārāyaṇa); avatīrya-adventing; ātmanaḥ-of Himself; aṁśena-with a part (Nara); dākṣāyaṇyām-in the womb of Dākṣāyaṇī, the daughter of Mahārāja Dakṣa; tu-indeed; dharmataḥ-from Dharma Mahārāja; lokānām-of all people; svastaye-for the benefit of; adhyāste-executes; tapaḥ-austerity; badarikāśrame-in the place known as Badarikāśrama.

Lord Nārāyaṇa, along with His partial manifestation Nara, appeared in this world through the daughter of Dakṣa Mahārāja known as Mūrti. He was begotten by Dharma Mahārāja for the benefit of all living entities. Even now, He is still engaged in executing great austerities near the place known as Badarikāśrama.

TEXT 7

dharma-mūlaṁ hi bhagavān

sarva-vedamayo hariḥ

smṛtaṁ ca tad-vidāṁ rājan

yena cātmā prasīdati

SYNONYMS

dharma-mūlam-the root of religious principles; hi-indeed; bhagavān-the Supreme Personality of Godhead; sarva-veda-mayaḥ-the essence of all Vedic knowledge; hariḥ-the Supreme Being; smṛtam ca-and the scriptures; tat-vidām-of those who know the Supreme Lord; rājan-O King; yena-by which (religious principle); ca-also; ātmā-the soul, mind, body and everything; prasīdati-become fully satisfied.

The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhiṣṭhira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, including one's mind, soul and even one's body.

As stated by Yamarāja, dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Yamarāja, the representative of the Lord who takes care of the living beings after their death, gives his verdict as to how and when the living being will change his body. He is the authority, and he says that the religious principles consist of the codes and laws given by God. No one can manufacture religion, and therefore manufactured religious systems are rejected by the followers of the Vedic principles. In Bhagavad-gītā (15.15) it is said, vedaiś ca sarvair aham eva vedyaḥ: Vedic knowledge means to understand the Supreme Personality of Godhead, Kṛṣṇa. Therefore, whether one speaks of the Vedas, scriptures, religion or the principles of everyone's occupational duty, all of them must aim at understanding Kṛṣṇa, the Supreme Personality of Godhead. Śrīmad-Bhāgavatam (1.2.6) therefore concludes:

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati

In other words, religious principles aim at learning how to render transcendental loving service to the Lord. That service must be unmotivated and unchecked by material conditions. Then human society will be happy in all respects.

The smṛti, the scriptures following the principles of Vedic knowledge, are considered the evidence of Vedic principles. There are twenty different types of scripture for following religious principles, and among them the scriptures of Manu and Yājñavalkya are considered to be all-pervading authorities. In the Yājñavalkya-smṛti it is said:

śruti-smṛti-sadācāraḥ
svasya ca priyam ātmanaḥ
samyak saṅkalpajaḥ kāmo
dharma-mūlam idaṁ smṛtam

One should learn human behavior from śruti, the Vedas, and from smṛti, the scriptures following the Vedic principles. Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu says:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]

The purport is that to become a devotee one must follow the principles laid down in śruti and smṛti. One must follow the codes of the purāṇas and the pāñcarātrikī-vidhi. One cannot be a pure devotee without following the śruti and smṛti, and the śruti and smṛti without devotional service cannot lead one to the perfection of life.

Therefore, from all the evidence the conclusion is that without bhakti, devotional service, there is no question of religious principles. God is the central figure in the performance of religious principles. Almost everything going on in this world as religion is devoid of any idea of devotional service and is therefore condemned by the verdict of Śrīmad-Bhāgavatam. Without devotional service, so-called religious principles are only cheating.

TEXTS 8–12

satyaṁ dayā tapaḥ śaucaṁ

titikṣekṣā śamo damaḥ

ahiṁsā brahmacaryaṁ ca

tyāgaḥ svādhyāya ārjavam

santoṣaḥ samadṛk-sevā

grāmyehoparamaḥ śanaiḥ

nṛṇāṁ viparyayehekṣā

maunam ātma-vimarśanam

annādyādeḥ saṁvibhāgo

bhūtebhyaś ca yathārhataḥ

teṣv ātma-devatā-buddhiḥ

sutarāṁ nṛṣu pāṇḍava

śravaṇaṁ kīrtanaṁ cāsya

smaraṇaṁ mahatāṁ gateḥ

sevejyāvanatir dāsyaṁ

sakhyam ātma-samarpaṇam

nṛṇām ayaṁ paro dharmaḥ

sarveṣāṁ samudāhṛtaḥ

triṁśal-lakṣaṇavān rājan

sarvātmā yena tuṣyati

SYNONYMS

satyam-speaking the truth without distortion or deviation; dayā-sympathy to everyone suffering; tapaḥ-austerities (such as observing fasts at least twice in a month on the day of Ekādaśī); śaucam-cleanliness (bathing regularly at least twice a day, morning and evening, and remembering to chant the holy name of God); titikṣā-toleration (being unagitated by seasonal changes or inconvenient circumstances); īkṣā-distinguishing between good and bad; śamaḥ-control of the mind (not allowing the mind to act whimsically); damaḥ-control of the senses (not allowing the senses to act without control); ahiṁsā-nonviolence (not subjecting any living entity to the threefold miseries); brahmacaryam-continence or abstaining from misuse of one's semen (not indulging in sex with women other than one's own wife and not having sex with one's own wife when sex is forbidden, like during the period of menstruation); ca-and; tyāgaḥ-giving in charity at least fifty percent of one's income; svādhyāyaḥ-reading of transcendental literatures like Bhagavad-gītā, Śrīmad-Bhāgavatam, Rāmāyaṇa and Mahābhārata (or, for those not in Vedic culture, reading of the Bible or Koran); ārjavam-simplicity (freedom from mental duplicity); santoṣaḥ-being satisfied with that which is available without severe endeavor; samadṛk-sevā-rendering service to saintly persons who make no distinctions between one living being and another and who see every living being as a spirit soul (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]); grāmya-īha-uparamaḥ-not taking part in so-called philanthropic activities; śanaiḥ-gradually; nṛṇām-in human society; viparyaya-īhā-the unnecessary activities; īkṣā-discussing; maunam-being grave and silent; ātma-into the self; vimarśanam-research (as to whether one is the body or the soul); anna-ādya-ādeḥ-of food and drink, etc.; saṁvibhāgaḥ-equal distribution; bhūtebhyaḥ-to different living entities; ca-also; yathā-arhataḥ-as befitting; teṣu-all living entities; ātma-devatā-buddhiḥ-accepting as the self or the demigods; sutarām-preliminarily; nṛṣu-among all human beings; pāṇḍava-O Mahārāja Yudhiṣṭhira; śravaṇam-hearing; kīrtanam-chanting; ca-also; asya-of Him (the Lord); smaraṇam-remembering (His words and activities); mahatām-of great saintly persons; gateḥ-who is the shelter; sevā-service; ijyā-worship; avanatiḥ-offering obeisances; dāsyam-accepting the service; sakhyam-to consider as a friend; ātma-samarpaṇam-surrendering one's whole self; nṛṇām-of all human beings; ayam-this; paraḥ-the supermost; dharmaḥ-religious principle; sarveṣām-of all; samudāhṛtaḥ-described fully; triṁśat-lakṣaṇa-vān-possessing thirty characteristics; rājan-O King; sarva-ātmā-the Supreme Lord, the Supersoul of all; yena-by which; tuṣyati-is satisfied.

These are the general principles to be followed by all human beings: truthfulness, mercy, austerity (observing fasts on certain days of the month), bathing twice a day, tolerance, discrimination between right and wrong, control of the mind, control of the senses, nonviolence, celibacy, charity, reading of scripture, simplicity, satisfaction, rendering service to saintly persons, gradually taking leave of unnecessary engagements, observing the futility of the unnecessary activities of human society, remaining silent and grave and avoiding unnecessary talk, considering whether one is the body or the soul, distributing food equally to all living entities (both men and animals), seeing every soul (especially in the human form) as a part of the Supreme Lord, hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one's whole self. O King Yudhiṣṭhira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead.

In order that human beings be distinct from the animals, the great saint Nārada recommends that every human being be educated in terms of the above-mentioned thirty qualifications. Nowadays there is propaganda everywhere, all over the world, for a secular state, a state interested only in mundane activities. But if the citizens of the state are not educated in the above-mentioned good qualities, how can there be happiness? For example, if the total populace is untruthful, how can the state be happy? Therefore, without consideration of one's belonging to a sectarian religion, whether Hindu, Muslim, Christian, Buddhist or any other sect, everyone should be taught to become truthful. Similarly, everyone should be taught to be merciful, and everyone should observe fasting on certain days of the month. Everyone should bathe twice a day, cleanse his teeth and body externally, and cleanse his mind internally by remembering the holy name of the Lord. The Lord is one, whether one is Hindu, Muslim or Christian. Therefore, one should chant the holy name of the Lord, regardless of differences in linguistic pronunciation. Also, everyone should be taught to be very careful not to discharge semen unnecessarily. This is very important for all human beings. If semen is not discharged unnecessarily, one becomes extremely strong in memory, determination, activity and the vitality of one's bodily energy. Everyone should also be taught to be simple in thought and feeling and satisfied in body and mind. These are the general qualifications of a human being. There is no question of a secular state or an ecclesiastical state. Unless one is educated in the above-mentioned thirty qualities, there cannot be any peace. Ultimately it is recommended:

śravaṇaṁ kīrtanaṁ cāsya
smaraṇaṁ mahatāṁ gateḥ
sevejyāvanatir dāsyaṁ
sakhyam ātma-samarpaṇam

Everyone should become a devotee of the Lord, because by becoming a devotee of the Lord one automatically acquires the other qualities.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

"In one who has unflinching devotional service to Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord." (Bhāg. 5.18.12) Our Kṛṣṇa consciousness movement, therefore, is all-embracing. Human civilization should take it very seriously and practice its principles for the peace of the world.

TEXT 13

saṁskārā yatrāvicchinnāḥ

sa dvijo 'jo jagāda yam

ijyādhyayana-dānāni

vihitāni dvijanmanām

janma-karmāvadātānāṁ

kriyāś cāśrama-coditāḥ

SYNONYMS

saṁskārāḥ-reformatory processes; yatra-wherein; avicchinnāḥ-without interruption; saḥ-such a person; dvi-jaḥ-twice-born; ajaḥ-Lord Brahmā; jagāda-sanctioned; yam-who; ijyā-worshiping; adhyayana-studies of the Vedas; dānāni-and charity; vihitāni-prescribed; dvi-janmanām-of persons who are called twice-born; janma-by birth; karma-and activities; avadātānām-who are purified; kriyāḥ-activities; ca-also; āśrama-coditāḥ-recommended for the four āśramas.

Those who have been reformed by the garbhādhāna ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahmā, are dvijas, or twice-born. Such brāhmaṇas, kṣatriyas and vaiśyas, purified by their family traditions and by their behavior, should worship the Lord, study the Vedas and give charity. In this system, they should follow the principles of the four āśramas [brahmacarya, gṛhastha, vānaprastha and sannyāsa].

After giving a general list of thirty qualifications for one's behavior, Nārada Muni now describes the principles of the four varṇas and four āśramas. A human being must be trained in the above-mentioned thirty qualities; otherwise, he is not even a human being. Then, among such qualified persons, the varṇāśrama process should be introduced. In the varṇāśrama system, the first ceremony for purification is garbhādhāna, which is performed with mantras at the time of sex for propagating a good child. One who uses sex life not for sensual pleasures but only to beget children according to the reformatory method is also accepted as a brahmacārī. One should not waste semen on sensual pleasure, violating the principles of Vedic life. Restraint in sex is possible, however, only when the populace is trained in the above-mentioned thirty qualities; otherwise, it is not possible. Even if one is born in a family of dvijas, or twice-born, if they have not followed the reformatory process he is called a dvija-bandhu-not one of the twice-born, but a friend of the twice-born. The whole purpose of this system is to create good population. As stated in Bhagavad-gītā, when women are polluted the populace is varṇa-saṅkara, and when the varṇa-saṅkara population increases, the situation of the entire world becomes hellish. Therefore, all the Vedic literatures strongly warn against creating varṇa-saṅkara population. When there is varṇa-saṅkara population, the people cannot be properly controlled for peace and prosperity, regardless of great legislative assemblies, parliaments and similar bodies.

TEXT 14

viprasyādhyayanādīni

ṣaḍ-anyasyāpratigrahaḥ

rājño vṛttiḥ prajā-goptur

aviprād vā karādibhiḥ

SYNONYMS

viprasya-of the brāhmaṇa; adhyayana-ādīni-reading the Vedas, etc; ṣaṭ-six (to study the Vedas, to teach the Vedas, to worship the Deity, to teach others how to worship, to accept charity and to give charity); anyasya-of those other than the brāhmaṇas (the kṣatriyas); apratigrahaḥ-without accepting charity from others (the kṣatriyas may execute the five other occupational duties prescribed for the brāhmaṇas); rājñaḥ-of the kṣatriya; vṛttiḥ-the means of livelihood; prajā-goptuḥ-who maintain the subjects; aviprāt-from those who are not brāhmaṇas; vā-or; kara-ādibhiḥ-by levying revenue taxes, customs duties, fines for punishment, etc.

For a brāhmaṇa there are six occupational duties. A kṣatriya should not accept charity, but he may perform the other five of these duties. A king or kṣatriya is not allowed to levy taxes on brāhmaṇas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects.

Viśvanātha Cakravartī Ṭhākura explains the position of brāhmaṇas and kṣatriyas as follows. Brāhmaṇas have six occupational duties, of which three are compulsory-namely, studying the Vedas, worshiping the Deity and giving charity. By teaching, by inducing others to worship the Deity, and by accepting gifts, the brāhmaṇas receive the necessities of life. This is also confirmed in the Manu-saṁhitā:

ṣaṇṇāṁ tu karmaṇām asya
trīṇi karmāṇi jīvikā
yajanādhyāpane caiva
viśuddhāc ca pratigrahaḥ

Of the six occupational duties of the brāhmaṇas, three are compulsory-namely, worship of the Deity, study of the Vedas and the giving of charity. In exchange, a brāhmaṇa should receive charity, and this should be his means of livelihood. A brāhmaṇa cannot take up any professional occupational duty for his livelihood. The śāstras especially stress that if one claims to be a brāhmaṇa, he cannot engage in the service of anyone else; otherwise he at once falls from his position and becomes a śūdra. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī belonged to a very respectful family, but because they engaged in the service of Nawab Hussain Shah-not even as ordinary clerks, but as ministers-they were ostracized from brahminical society. Indeed, they became like Mohammedans and even changed their names. Unless a brāhmaṇa is very pure, he cannot accept charity from others. Charity should be given to those who are pure. Even if one is born in a family of brāhmaṇas, if one acts as a śūdra one cannot accept charity, for this is strictly prohibited. Although the kṣatriyas are almost as qualified as the brāhmaṇas, even they cannot accept charity. This is strictly prohibited in this verse by the word apratigraha. What to speak of the lower social orders, even the kṣatriyas must not accept charity. The king or government may levy taxes upon the citizens in various ways-by revenue duties, customs duties, realization of fines, and so on-provided the king is able to give full protection to his subjects to assure the security of their life and property. Unless he is able to give protection, he cannot levy taxes. However, a king must not levy any tax upon the brāhmaṇas and the Vaiṣṇavas fully engaged in Kṛṣṇa consciousness.

TEXT 15

vaiśyas tu vārtā-vṛttiḥ syān

nityaṁ brahma-kulānugaḥ

śūdrasya dvija-śuśrūṣā

vṛttiś ca svāmino bhavet

SYNONYMS

vaiśyaḥ-the mercantile community; tu-indeed; vārtā-vṛttiḥ-engaged in agriculture, cow protection, and trade; syāt-must be; nityam-always; brahma-kula-anugaḥ-following the directions of the brāhmaṇas; śūdrasya-of the fourth-grade persons, the workers; dvija-śuśrūṣā-the service of the three higher sections (the brāhmaṇas, kṣatriyas and vaiśyas); vṛttiḥ-means of livelihood; ca-and; svāminaḥ-of the master; bhavet-he must be.

The mercantile community should always follow the directions of the brāhmaṇas and engage in such occupational duties as agriculture, trade, and protection of cows. For the śūdras the only duty is to accept a master from a higher social order and engage in his service.

TEXT 16

vārtā vicitrā śālīna-

yāyāvara-śiloñchanam

vipra-vṛttiś caturdheyaṁ

śreyasī cottarottarā

SYNONYMS

vārtā-the occupational means of livelihood for the vaiśya (agriculture, cow protection, and trade); vicitrā-various types; śālīna-livelihood achieved without effort; yāyāvara-going to the field to beg for some paddy; śila-picking up the grains left in the field by the proprietor; uñchanam-picking up the grains that have fallen from bags in shops; vipra-vṛttiḥ-the means of livelihood for the brāhmaṇas; caturdhā-four different kinds; iyam-this; śreyasī-better; ca-also; uttara-uttarā-the latter compared to the former.

As an alternative, a brāhmaṇa may also take to the vaiśya's occupational duty of agriculture, cow protection, or trade. He may depend on that which he has received without begging, he may beg in the paddy field every day, he may collect paddy left in a field by its proprietor, or he may collect food grains left here and there in the shops of grain dealers. These are four means of livelihood that may also be adopted by brāhmaṇas. Among these four, each of them in succession is better than the one preceding it.

A brāhmaṇa is sometimes offered land and cows in charity, and thus for his livelihood he may act in the same way as a vaiśya, by cultivating land, giving protection to cows and trading off his surpluses. A better process, however, is to pick up grains from a field or from a dealer's shop without begging.

TEXT 17

jaghanyo nottamāṁ vṛttim

anāpadi bhajen naraḥ

ṛte rājanyam āpatsu

sarveṣām api sarvaśaḥ

SYNONYMS

jaghanyaḥ-low (person); na-not; uttamām-high; vṛttim-means of livelihood; anāpadi-when there is no social upheaval; bhajet-may accept; naraḥ-a man; ṛte-except; rājanyam-the profession of the kṣatriyas; āpatsu-at times of emergency; sarveṣām-of everyone in every status of life; api-certainly; sarvaśaḥ-all professions or occupational duties.

Except in a time of emergency, lower persons should not accept the occupational duties of those who are higher. When there is such an emergency, of course, everyone but the kṣatriya may accept the means of livelihood of others.

The occupational duty of a brāhmaṇa should not be accepted by persons in lower social orders, especially vaiśyas and śūdras. For example, an occupational duty of the brāhmaṇa is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the kṣatriyas, vaiśyas or śūdras. Even a kṣatriya cannot accept the duties of a brāhmaṇa unless there is an emergency, and then even if he does so he should not accept charity from anyone else. Sometimes brāhmaṇas protest against our Kṛṣṇa consciousness movement for creating brāhmaṇas from Europeans, or, in other words, from mlecchas and yavanas. This movement, however, is here supported in Śrīmad-Bhāgavatam. At the present moment, society is in a chaotic condition, and everyone has given up the cultivation of spiritual life, which is especially meant for the brāhmaṇas. Because spiritual culture has been stopped all over the world, there is now an emergency, and therefore it is now time to train those who are considered lower and condemned, so that they may become brāhmaṇas and take up the work of spiritual progress. The spiritual progress of human society has been stopped, and this should be considered an emergency. Here is solid support from Nārada Muni of the movement known as Kṛṣṇa consciousness.

TEXTS 18–20

ṛtāmṛtābhyāṁ jīveta

mṛtena pramṛtena vā

satyānṛtābhyām api vā

na śva-vṛttyā kadācana

ṛtam uñchaśilaṁ proktam

amṛtaṁ yad ayācitam

mṛtaṁ tu nitya-yācñā syāt

pramṛtaṁ karṣaṇaṁ smṛtam

satyānṛtaṁ ca vāṇijyaṁ

śva-vṛttir nīca-sevanam

varjayet tāṁ sadā vipro

rājanyaś ca jugupsitām

sarva-vedamayo vipraḥ

sarva-devamayo nṛpaḥ

SYNONYMS

ṛta-amṛtābhyām-of the means of livelihood known as ṛta and amṛta; jīveta-one may live; mṛtena-by the profession of mṛta; pramṛtena vā-or by the profession of pramṛta; satyānṛtābhyām api-even by the profession of satyānṛta; vā-or; na-never; śva-vṛttyā-by the profession of the dogs; kadācana-at any time; ṛtam-ṛta; uñchaśilam-the livelihood of collecting grains left in the field or marketplace; proktam-it is said; amṛtam-the profession of amṛta; yat-which; ayācitam-obtained without begging from anyone else; mṛtam-the profession of mṛta; tu-but; nitya-yācñā-begging grains every day from the farmers; syāt-should be; pramṛtam-the pramṛta means of livelihood; karṣaṇam-tilling the field; smṛtam-it is so remembered; satyānṛtam-the occupation of satyānṛta; ca-and; vāṇijyam-trade; śva-vṛttiḥ-the occupation of the dogs; nīca-sevanam-the service of low persons (the vaiśyas and śūdras); varjayet-should give up; tām-that (the profession of the dogs); sadā-always; vipraḥ-the brāhmaṇa; rājanyaḥ ca-and the kṣatriya; jugupsitām-very abominable; sarva-veda-mayaḥ-learned in all the Vedic understandings; vipraḥ-the brāhmaṇa; sarva-deva-mayaḥ-the embodiment of all the demigods; nṛpaḥ-the kṣatriya or king.

In time of emergency, one may accept any of the various types of professions known as ṛta, amṛta, mṛta, pramṛta and satyānṛta, but one should not at any time accept the profession of a dog. The profession of uñchaśila, collecting grains from the field, is called ṛta. Collecting without begging is called amṛta, begging grains is called mṛta, tilling the ground is called pramṛta, and trade is called satyānṛta. Engaging in the service of low-grade persons, however, is called śva-vṛtti, the profession of the dogs. Specifically, brāhmaṇas and kṣatriyas should not engage in the low and abominable service of śūdras. Brāhmaṇas should be well acquainted with all the Vedic knowledge, and kṣatriyas should be well acquainted with the worship of demigods.

As stated in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four divisions of human society were created by the Supreme Lord according to the three modes of material nature and the work ascribed to them. Formerly, the principle of dividing human society into four sections-brāhmaṇa, kṣatriya, vaiśya and śūdra-was strictly followed, but because of gradual neglect of the varṇāśrama principles, varṇa-saṅkara population developed, and the entire institution has now been lost. In this age of Kali, practically everyone is a śūdra (kalau śūdra-sambhavāḥ), and finding anyone who is a brāhmaṇa, kṣatriya or vaiśya is very difficult. Although the Kṛṣṇa consciousness movement is a movement of brāhmaṇas and Vaiṣṇavas, it is trying to reestablish the divine varṇāśrama institution, for without this division of society there cannot be peace and prosperity anywhere.

TEXT 21

śamo damas tapaḥ śaucaṁ

santoṣaḥ kṣāntir ārjavam

jñānaṁ dayācyutātmatvaṁ

satyaṁ ca brahma-lakṣaṇam

SYNONYMS

śamaḥ-control of the mind; damaḥ-control of the senses; tapaḥ-austerity and penance; śaucam-cleanliness; santoṣaḥ-satisfaction; kṣāntiḥ-forgiveness (being unagitated by anger); ārjavam-simplicity; jñānam-knowledge; dayā-mercy; acyuta-ātmatvam-accepting oneself as an eternal servant of the Lord; satyam-truthfulness; ca-also; brahma-lakṣaṇam-the symptoms of a brāhmaṇa.

The symptoms of a brāhmaṇa are control of the mind, control of the senses, austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, truthfulness, and complete surrender to the Supreme Personality of Godhead.

In the institution of varṇāśrama-dharma, the symptoms of a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsī are all described. The ultimate aim is acyutātmatvam-to think always of the Supreme Personality of Godhead, Kṛṣṇa, or Viṣṇu. To make advancement in Kṛṣṇa consciousness, one has to become a brāhmaṇa, with the above-mentioned symptoms.

TEXT 22

śauryaṁ vīryaṁ dhṛtis tejas

tyāgaś cātmajayaḥ kṣamā

brahmaṇyatā prasādaś ca

satyaṁ ca kṣatra-lakṣaṇam

SYNONYMS

śauryam-power in battle; vīryam-being unconquerable; dhṛtiḥ-patience (even in reverses, a kṣatriya is very grave); tejaḥ-ability to defeat others; tyāgaḥ-giving charity; ca-and; ātma-jayaḥ-not being overwhelmed by bodily necessities; kṣamā-forgiveness; brahmaṇyatā-faithfulness to the brahminical principles; prasādaḥ-jolliness in any condition of life; ca-and; satyam ca-and truthfulness; kṣatra-lakṣaṇam-these are the symptoms of a kṣatriya.

To be influential in battle, unconquerable, patient, challenging and charitable, to control the bodily necessities, to be forgiving, to be attached to the brahminical nature and to be always jolly and truthful-these are the symptoms of the kṣatriya.

TEXT 23

deva-gurv-acyute bhaktis

tri-varga-paripoṣaṇam

āstikyam udyamo nityaṁ

naipuṇyaṁ vaiśya-lakṣaṇam

SYNONYMS

deva-guru-acyute-unto the demigods, the spiritual master and Lord Viṣṇu; bhaktiḥ-engagement in devotional service; tri-varga-of the three principles of pious life (religion, economic development and sense gratification); paripoṣaṇam-execution; āstikyam-faith in the scriptures, the spiritual master and the Supreme Lord; udyamaḥ-active; nityam-without cessation, continuously; naipuṇyam-expertise; vaiśya-lakṣaṇam-the symptoms of a vaiśya.

Being always devoted to the demigods, the spiritual master and the Supreme Lord, Viṣṇu; endeavoring for advancement in religious principles, economic development and sense gratification [dharma, artha and kāma]; believing in the words of the spiritual master and scripture; and always endeavoring with expertise in earning money-these are the symptoms of the vaiśya.

TEXT 24

śūdrasya sannatiḥ śaucaṁ

sevā svāminy amāyayā

amantra-yajño hy asteyaṁ

satyaṁ go-vipra-rakṣaṇam

SYNONYMS

śūdrasya-of the śūdra (the fourth grade of man in society, the worker); sannatiḥ-obedience to the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas); śaucam-cleanliness; sevā-service; svāmini-to the master who maintains him; amāyayā-without duplicity; amantra-yajñaḥ-performance of sacrifices simply by offering obeisances (without mantras); hi-certainly; asteyam-practicing not to steal; satyam-truthfulness; go-cows; vipra-brahmaṇas; rakṣaṇam-protecting.

Offering obeisances to the higher sections of society [the brāhmaṇas, kṣatriyas and vaiśyas], being always very clean, being free from duplicity, serving one's master, performing sacrifices without uttering mantras, not stealing, always speaking the truth and giving all protection to the cows and brāhmaṇas-these are the symptoms of the śūdra.

It is everyone's experience that workers or servants are generally accustomed to stealing. A first-class servant is one who does not steal. Here it is recommended that a first-class śūdra must remain very clean, must not steal or speak lies, and must always render service to his master. A śūdra may attend sacrifices and Vedic ritualistic ceremonies along with his master, but he should not utter the mantras, for these may be uttered only by the members of the higher sections of society. Unless one is completely pure and has been raised to the standard of a brāhmaṇa, kṣatriya or vaiśya-in other words, unless one is dvija, twice-born-the chanting of mantras will not be fruitful.

TEXT 25

strīṇāṁ ca pati-devānāṁ

tac-chuśrūṣānukūlatā

tad-bandhuṣv anuvṛttiś ca

nityaṁ tad-vrata-dhāraṇam

SYNONYMS

strīṇām-of women; ca-also; pati-devānām-who have accepted their husbands as worshipable; tat-śuśrūṣā-readiness to render service to her husband; anukūlatā-being favorably disposed towards her husband; tat-bandhuṣu-unto the friends and relatives of the husband; anuvṛttiḥ-being similarly disposed (to treat them well for the satisfaction of the husband); ca-and; nityam-regularly; tat-vrata-dhāraṇam-accepting the vows of the husband or acting exactly as the husband acts.

To render service to the husband, to be always favorably disposed toward the husband, to be equally well disposed toward the husband's relatives and friends, and to follow the vows of the husband-these are the four principles to be followed by women described as chaste.

It is very important for peaceful householder life that a woman follow the vow of her husband. Any disagreement with the husband's vow will disrupt family life. In this regard, Cāṇakya Paṇḍita gives a very valuable instruction: dampatyoḥ kalaho nāsti tatra śrīḥ svayam āgatāḥ. When there are no fights between husband and wife, the goddess of fortune automatically comes to the home. A woman's education should be conducted along the lines indicated in this verse. The basic principle for a chaste woman is to be always favorably disposed toward her husband. In Bhagavad-gītā (1.40) it is said, strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ: if the women are polluted, there will be varṇa-saṅkara population. In modern terms, the varṇa-saṅkara are the hippies, who do not follow any regulative injunctions. Another explanation is that when the population is varṇa-saṅkara, no one can know who is on what platform. The varṇāśrama system scientifically divides society into four varṇas and four āśramas, but in varṇa-saṅkara society there are no such distinctions, and no one can know who is who. In such a society, no one can distinguish between a brāhmaṇa, a kṣatriya, a vaiśya and a śūdra. For peace and happiness in the material world, the varṇāśrama institution must be introduced. The symptoms of one's activities must be defined, and one must be educated accordingly. Then spiritual advancement will automatically be possible.

TEXTS 26–27

sammārjanopalepābhyāṁ

gṛha-maṇḍana-vartanaiḥ

svayaṁ ca maṇḍitā nityaṁ

parimṛṣṭa-paricchadā

kāmair uccāvacaiḥ sādhvī

praśrayeṇa damena ca

vākyaiḥ satyaiḥ priyaiḥ premṇā

kāle kāle bhajet patim

SYNONYMS

sammārjana-by cleaning; upalepābhyām-by smearing with water or other cleansing liquids; gṛha-the household; maṇḍana-decorating; vartanaiḥ-remaining at home and engaged in such duties; svayam-personally; ca-also; maṇḍitā-finely dressed; nityam-always; parimṛṣṭa-cleansed; paricchadā-garments and household utensils; kāmaiḥ-according to the desires of the husband; ucca-avacaiḥ-both great and small; sādhvī-a chaste woman; praśrayeṇa-with modesty; damena-by controlling the senses; ca-also; vākyaiḥ-by speech; satyaiḥ-truthful; priyaiḥ-very pleasing; premṇā-with love; kāle kāle-at appropriate times; bhajet-should worship; patim-her husband.

A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and flowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances.

TEXT 28

santuṣṭālolupā dakṣā

dharma-jñā priya-satya-vāk

apramattā śuciḥ snigdhā

patiṁ tv apatitaṁ bhajet

SYNONYMS

santuṣṭā-always satisfied; alolupā-without being greedy; dakṣā-very expert in serving; dharma-jñā-fully conversant with religious principles; priya-pleasing; satya-truthful; vāk-in speaking; apramattā-attentive in service to her husband; śuciḥ-always clean and pure; snigdhā-affectionate; patim-the husband; tu-but; apatitam-who is not fallen; bhajet-should worship.

A chaste woman should not be greedy, but satisfied in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen.

According to the injunction of Yājñavalkya, an authority on religious principles, āśuddheḥ sampratikṣyo hi mahāpātaka-dūṣitaḥ. One is considered contaminated by the reactions of great sinful activities when one has not been purified according to the methods of the daśa-vidhā-saṁskāra. In Bhagavad-gītā, however, the Lord says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ: [Bg. 7.15] "Those miscreants who do not surrender unto Me are the lowest of mankind." The word narādhama means "nondevotee." Śrī Caitanya Mahāprabhu also said, yei bhaje sei baḍa, abhakta-hīna, chāra. Anyone who is a devotee is sinless. One who is not a devotee, however, is the most fallen and condemned. It is recommended, therefore, that a chaste wife not associate with a fallen husband. A fallen husband is one who is addicted to the four principles of sinful activity-namely illicit sex, meat-eating, gambling and intoxication. Specifically, if one is not a soul surrendered to the Supreme Personality of Godhead, he is understood to be contaminated. Thus a chaste woman is advised not to agree to serve such a husband. It is not that a chaste woman should be like a slave while her husband is narādhama, the lowest of men. Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him. Similarly, a husband can separate himself from a woman who is not chaste according to the description of the śāstra. The conclusion is that a husband should be a pure Vaiṣṇava and that a woman should be a chaste wife with all the symptoms described in this regard. Then both of them will be happy and make spiritual progress in Kṛṣṇa consciousness.

TEXT 29

yā patiṁ hari-bhāvena

bhajet śrīr iva tat-parā

hary-ātmanā harer loke

patyā śrīr iva modate

SYNONYMS

yā-any woman who; patim-her husband; hari-bhāvena-mentally accepting him as equal to Hari, the Supreme Personality of Godhead; bhajet-worships or renders service to; śrīḥ iva-exactly like the goddess of fortune; tat-parā-being devoted; hari-ātmanā-completely absorbed in thoughts of Hari; hareḥ loke-in the spiritual world, the Vaikuṇṭha planets; patyā-with her husband; śrīḥ iva-exactly like the goddess of fortune; modate-enjoys spiritual, eternal life.

The woman who engages in the service of her husband, following strictly in the footsteps of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikuṇṭha planets.

The faithfulness of the goddess of fortune is the ideal for a chaste woman. The Brahma-saṁhitā (5.29) says, lakṣmī-sahasra-śata-sambhrama-sevyamānam. In the Vaikuṇṭha planets, Lord Viṣṇu is worshiped by many, many thousands of goddesses of fortune, and in Goloka Vṛndāvana, Lord Kṛṣṇa is worshiped by many, many thousands of gopīs, all of whom are goddesses of fortune. A woman should serve her husband as faithfully as the goddess of fortune. A man should be an ideal servant of the Lord, and a woman should be an ideal wife like the goddess of fortune. Then both husband and wife will be so faithful and strong that by acting together they will return home, back to Godhead, without a doubt. In this regard, Śrīla Madhvācārya gives this opinion:

harir asmin sthita iti
strīṇāṁ bhartari bhāvanā
śiṣyāṇāṁ ca gurau nityaṁ
śūdrāṇāṁ brāhmaṇādiṣu
bhṛtyānāṁ svāmini tathā
hari-bhāva udīritaḥ

A woman should think of her husband as the Supreme Lord. Similarly, a disciple should think of the spiritual master as the Supreme Personality of Godhead, a śūdra should think of a brāhmaṇa as the Supreme Personality of Godhead, and a servant should think of his master as the Supreme Personality of Godhead. In this way, all of them will automatically become devotees of the Lord. In other words, by thinking this way, all of them will become Kṛṣṇa conscious.

TEXT 30

vṛttiḥ saṅkara-jātīnāṁ

tat-tat-kula-kṛtā bhavet

acaurāṇām apāpānām

antyajāntevasāyinām

SYNONYMS

vṛttiḥ-occupational duty; saṅkara-jātīnām-of the mixed classes of men (those other than the four divisions); tat-tat-according to their respective; kula-kṛtā-family tradition; bhavet-should be; acaurāṇām-not thieves by profession; apāpānām-not sinful; antyaja-lower classes; antevasāyinām-known as antevasāyī or caṇḍāla.

Among the mixed classes known as saṅkara, those who are not thieves are known as antevasāyī or caṇḍālas [dog-eaters], and they also have their hereditary customs.

The four principal divisions of society-brāhmaṇa, kṣatriya, vaiśya and śūdra-have been defined, and now there is a description of the antyaja, the mixed classes. Among the mixed classes, there are two divisions-pratilomaja and anulomaja. If a woman of a high caste marries a man of a lower caste, their union is called pratilo. If a woman of a low caste, however, marries a man of a higher caste, their union is called anulo. The members of such dynasties have their traditional duties as barbers, washermen and so on. Among the antyajas, those who are still somewhat pure in that they do not steal and are not addicted to meat-eating, drinking, illicit sex and gambling are called antevasāyī. Among people of the lower classes, intermarriage and the drinking of wine are allowed, for these people do not recognize such conduct as sinful among themselves.

TEXT 31

prāyaḥ sva-bhāva-vihito

nṛṇāṁ dharmo yuge yuge

veda-dṛgbhiḥ smṛto rājan

pretya ceha ca śarma-kṛt

SYNONYMS

prāyaḥ-generally; sva-bhāva-vihitaḥ-prescribed, according to one's material modes of nature; nṛṇām-of human society; dharmaḥ-the occupational duty; yuge yuge-in every age; veda-dṛgbhiḥ-by brāhmaṇas well conversant in the Vedic knowledge; smṛtaḥ-recognized; rājan-O King; pretya-after death; ca-and; iha-here (in this body); ca-also; śarma-kṛt-auspicious.

My dear King, brāhmaṇas well conversant in Vedic knowledge have given their verdict that in every age [yuga] the conduct of different sections of people according to their material modes of nature is auspicious both in this life and after death.

In Bhagavad-gītā (3.35) it is said, śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt: "It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties." The antyajas, the men of the lower classes, are accustomed to stealing, drinking and illicit sex, but that is not considered sinful. For example, if a tiger kills a man, this is not sinful but if a man kills another man, this is considered sinful, and the killer is hanged. What is a daily affair among the animals is a sinful act in human society. Thus according to the symptoms of higher and lower sections of society, there are different varieties of occupational duties. According to the experts in Vedic knowledge, these duties are prescribed in terms of the age concerned.

TEXT 32

vṛttyā sva-bhāva-kṛtayā

vartamānaḥ sva-karma-kṛt

hitvā sva-bhāva-jaṁ karma

śanair nirguṇatām iyāt

SYNONYMS

vṛttyā-with the profession; sva-bhāva-kṛtayā-performed according to one's modes of material nature; vartamānaḥ-existing; sva-karma-kṛt-executing his own work; hitvā-giving up; sva-bhāva-jam-born from one's own modes of nature; karma-activities; śanaiḥ-gradually; nirguṇatām-transcendental position; iyāt-may attain.

If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he attains the niṣkāma stage.

If one gradually gives up his hereditary customs and duties and tries to serve the Supreme Personality of Godhead in his natural position, he is gradually able to become free from these activities, and he attains the stage of niṣkāma, freedom from material desires.

TEXTS 33–34

upyamānaṁ muhuḥ kṣetraṁ

svayaṁ nirvīryatām iyāt

na kalpate punaḥ sūtyai

uptaṁ bījaṁ ca naśyati

evaṁ kāmāśayaṁ cittaṁ

kāmānām atisevayā

virajyeta yathā rājann

agnivat kāma-bindubhiḥ

SYNONYMS

upyamānam-being cultivated; muhuḥ-again and again; kṣetram-a field; svayam-itself; nirvīryatām-barrenness; iyāt-may obtain; na kalpate-is not suitable; punaḥ-again; sūtyai-for growing further harvests; uptam-sown; bījam-the seed; ca-and; naśyati-is spoiled; evam-in this way; kāma-āśayam-full of lusty desires; cittam-the core of the heart; kāmānām-of the desirable objects; ati-sevayā-by enjoyment over and over again; virajyeta-may become detached; yathā-just as; rājan-O King; agni-vat-a fire; kāma-bindubhiḥ-by small drops of clarified butter.

My dear King, if an agricultural field is cultivated again and again, the power of its production decreases, and whatever seeds are sown there are lost. Just as drops of ghee on a fire never extinguish the fire but a flood of ghee will, similarly, overindulgence in lusty desires mitigates such desires entirely.

If one continuously sprinkles drops of ghee on a fire, the fire will not be extinguished, but if one suddenly puts a lump of ghee on a fire, the fire may possibly be extinguished entirely. Similarly, those who are too sinful and have thus been born in the lower classes are allowed to enjoy sinful activities fully, for thus there is a chance that these activities will become detestful to them, and they will get the opportunity to be purified.

TEXT 35

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

SYNONYMS

yasya-of whom; yat-which; lakṣaṇam-symptom; proktam-described (above); puṁsaḥ-of a person; varṇa-abhivyañjakam-indicating the classification (brāhmaṇa, kṣatriya, vaiśya, śūdra, etc.); yat-if; anyatra-elsewhere; api-also; dṛśyeta-is seen; tat-that; tena-by that symptom; eva-certainly; vinirdiśet-one should designate.

If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.

Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras. As stated in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. Thus the four divisions of society-brāhmaṇa, kṣatriya, vaiśya and śūdra-are to be ascertained according to qualities and activities. If one was born in a brāhmaṇa family and has acquired the brahminical qualifications, he is to be accepted as a brāhmaṇa; otherwise, he should be considered a brahma-bandhu. Similarly, if a śūdra acquires the qualities of a brāhmaṇa, although he was born in a śūdra family, he is not a śūdra; because he has developed the qualities of a brāhmaṇa, he should be accepted as a brāhmaṇa. The Kṛṣṇa consciousness movement is meant to develop these brahminical qualities. Regardless of the community in which one was born, if one develops the qualities of a brāhmaṇa he should be accepted as a brāhmaṇa, and he then may be offered the order of sannyāsa. Unless one is qualified in terms of the brahminical symptoms, one cannot take sannyāsa. In designating a person a brāhmaṇa, kṣatriya, vaiśya or śūdra, birth is not the essential symptom. This understanding is very important. Herein Nārada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not. One who has attained the qualifications of a brāhmaṇa, regardless of where he was born, should be accepted as a brāhmaṇa. Similarly, if one has developed the qualities of a śūdra or a caṇḍāla, regardless of where he was born, he should be accepted in terms of those symptoms.

Thus end the Bhaktivedanta purports of the Seventh Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Perfect Society: Four Social Classes."

Chapter Twelve

The Perfect Society: Four Spiritual Classes

This chapter particularly describes the brahmacārī and the person in the vānaprastha stage, and it also gives a general description of the four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. In the previous chapter, the great saint Nārada Muni has described the varṇa institution of society, and now, in this chapter, he will describe the stages of spiritual advancement in the four āśramas, which are known as brahmacarya, gṛhastha, vānaprastha and sannyāsa.

The brahmacāri should live under the care of the true spiritual master, giving him sincere respect and obeisances, acting as his menial servant, and always carrying out his order. The brahmacārī should engage himself in spiritual activities and study the Vedic literature under the direction of the spiritual master. According to the brahmacarya system, he should dress with a belt, deerskin, and matted hair and should bear a daṇḍa, waterpot and sacred thread. He should collect alms daily in the morning, and in the evening whatever alms he has collected he should offer to the spiritual master. A brahmacārī should accept prasāda upon the order of the spiritual master, and if the spiritual master sometimes forgets to order the disciple to eat, the disciple should not take prasāda on his own initiative; rather, he should fast. The brahmacārī should be trained to be satisfied with eating what is absolutely necessary, he should be very expert in executing responsibilities, he should be faithful, and he should control his senses and try to avoid the association of women as far as possible. A brahmacārī should very strictly abstain from living with women and should not meet with gṛhasthas and those too addicted to women. Nor should a brahmacārī speak in a lonely place with a woman.

After completing one's education as a brahmacārī in this way, one should give dakṣiṇā, an offering of gratitude, to one's guru, and then one may leave for home and accept the next āśrama-the gṛhastha-āśrama-or else one may continue in the brahmacarya-āśrama without adulteration. The duties for the gṛhastha-āśrama and brahmacarya-āśrama, as well as the duties for sannyāsīs, are prescribed in the śāstras. A gṛhastha is not meant to enjoy sex life without restriction. Indeed, the whole purpose of Vedic life is to become free from sexual indulgence. All the āśramas are recognized for spiritual progress, and therefore although the gṛhastha-āśrama gives a kind of license for sex life for a certain time, it does not allow unrestricted sex life. Therefore, in gṛhastha life also, there is no illicit sex. A gṛhastha should not accept a woman for sexual enjoyment. Wasting semen is also illicit sex.

After the gṛhastha-āśrama is another āśrama, known as vānaprastha, which is midway between gṛhastha and sannyāsa. A person in the vānaprastha order is restricted in eating food grains and forbidden to eat fruits that have not ripened on the tree. Nor should he cook food with fire, although he is allowed to eat caru, grains that have been offered in a sacrificial fire. He may also eat fruits and grains that have grown naturally. Living in a thatched cottage, the vānaprastha should endure all kinds of heat and cold. He should not cut his nails or hair, and he should give up cleaning his body and teeth. He should wear tree bark, accept a daṇḍa, and practice life in the forest, taking a vow to live there for twelve years, eight years, four years, two years or at least one year. At last, when because of old age he can no longer perform the activities of a vānaprastha, he should gradually stop everything and in this way give up his body.

TEXT 1

śrī-nārada uvāca

brahmacārī guru-kule

vasan dānto guror hitam

ācaran dāsavan nīco

gurau sudṛḍha-sauhṛdaḥ

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; brahmacārī-a brahmacārī, a student living at the residence of the guru; guru-kule-at the residence of the guru; vasan-by living; dāntaḥ-continuously practicing control of the senses; guroḥ hitam-only for the benefit of the guru (not for one's personal benefit); ācaran-practicing; dāsa-vat-very humbly, like a slave; nīcaḥ-submissive, obedient; gurau-unto the spiritual master; su-dṛḍha-firmly; sauhṛdaḥ-in friendship or good will.

Nārada Muni said: A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacārī should live at the guru-kula, only for the benefit of the guru.

TEXT 2

sāyaṁ prātar upāsīta

gurv-agny-arka-surottamān

sandhye ubhe ca yata-vāg

japan brahma samāhitaḥ

SYNONYMS

sāyam-in the evening; prātaḥ-in the morning; upāsīta-he should worship; guru-the spiritual master; agni-the fire (by a fire sacrifice); arka-the sun; sura-uttamān-and Lord Viṣṇu, Puruṣottama, the best of personalities; sandhye-morning and evening; ubhe-both; ca-also; yata-vāk-without talking, being silent; japan-murmuring; brahma-the Gāyatrī mantra; samāhitaḥ-being fully absorbed.

At both junctions of day and night, namely, in the early morning and in the evening, he should be fully absorbed in thoughts of the spiritual master, fire, the sun-god and Lord Viṣṇu and by chanting the Gāyatrī mantra he should worship them.

TEXT 3

chandāṁsy adhīyīta guror

āhūtaś cet suyantritaḥ

upakrame 'vasāne ca

caraṇau śirasā namet

SYNONYMS

chandāṁsi-mantras in the Vedas, like the Hare Kṛṣṇa mahā-mantra and the Gāyatrī mantra; adhīyīta-one should chant or read regularly; guroḥ-from the spiritual master; āhūtaḥ-being addressed or called (by him); cet-if; su-yantritaḥ-faithful, well behaved; upakrame-in the beginning; avasāne-at the end (of reading Vedic mantras); ca-also; caraṇau-at the lotus feet; śirasā-by the head; namet-one should offer obeisances.

Being called by the spiritual master, the student should study the Vedic mantras regularly. Every day, before beginning his studies and at the end of his studies, the disciple should respectfully offer obeisances unto the spiritual master.

TEXT 4

mekhalājina-vāsāṁsi

jaṭā-daṇḍa-kamaṇḍalūn

bibhṛyād upavītaṁ ca

darbha-pāṇir yathoditam

SYNONYMS

mekhalā-a belt made of straw; ajina-vāsāṁsi-garments made of deerskin; jaṭā-matted hair; daṇḍa-a rod; kamaṇḍalūn-and a waterpot known as a kamaṇḍalu; bibhṛyāt-he (the brahmacārī) should regularly carry or wear; upavītam ca-and a sacred thread; darbha-pāṇiḥ-taking purified kuśa in his hand; yathā uditam-as recommended in the śāstras.

Carrying pure kuśa grass in his hand, the brahmacārī should dress regularly with a belt of straw and with deerskin garments. He should wear matted hair, carry a rod and waterpot and be decorated with a sacred thread, as recommended in the śāstras.

TEXT 5

sāyaṁ prātaś cared bhaikṣyaṁ

gurave tan nivedayet

bhuñjīta yady anujñāto

no ced upavaset kvacit

SYNONYMS

sāyam-in the evening; prātaḥ-in the morning; caret-should go out; bhaikṣyam-to collect alms; gurave-unto the spiritual master; tat-all that he collects; nivedayet-should offer; bhuñjīta-he should eat; yadi-if; anujñātaḥ-ordered (by the spiritual master); no-otherwise; cet-if; upavaset-should observe fasting; kvacit-sometimes.

The brahmacārī should go out morning and evening to collect alms, and he should offer all that he collects to the spiritual master. He should eat only if ordered to take food by the spiritual master; otherwise, if the spiritual master does not give this order, he may sometimes have to fast.

TEXT 6

suśīlo mita-bhug dakṣaḥ

śraddadhāno jitendriyaḥ

yāvad-arthaṁ vyavaharet

strīṣu strī-nirjiteṣu ca

SYNONYMS

su-śīlaḥ-very polite and well behaved; mita-bhuk-eating only exactly what he needs, neither more nor less; dakṣaḥ-expert or without laziness, always busy; śraddadhānaḥ-possessing full faith in the instructions of the śāstra and the spiritual master; jita-indriyaḥ-having full control over the senses; yāvat-artham-as much as necessary; vyavaharet-should behave externally; strīṣu-unto women; strī-nirjiteṣu-men who are henpecked, controlled by women; ca-also.

A brahmacārī should be quite well behaved and gentle and should not eat or collect more than necessary. He must always be active and expert, fully believing in the instructions of the spiritual master and the śāstra. Fully controlling his senses, he should associate only as much as necessary with women or those controlled by women.

A brahmacārī should be very careful not to mix with women or with men addicted to women. Although when he goes out to beg alms it is necessary to talk with women and with men very much attached to women, this association should be very short, and he should talk with them only about begging alms, and not more. A brahmacārī should be very careful in associating with men who are attached to women.

TEXT 7

varjayet pramadā-gāthām

agṛhastho bṛhad-vrataḥ

indriyāṇi pramāthīni

haranty api yater manaḥ

SYNONYMS

varjayet-must give up; pramadā-gāthām-talking with women; agṛhasthaḥ-a person who has not accepted the gṛhastha-āśrama (a brahmacārī or sannyāsī); bṛhat-vrataḥ-invariably observing the vow of celibacy; indriyāṇi-the senses; pramāthīni-almost always unconquerable; haranti-take away; api-even; yateḥ-of the sannyāsī; manaḥ-the mind.

A brahmacārī, or one who has not accepted the gṛhastha-āśrama [family life], must rigidly avoid talking with women or about women, for the senses are so powerful that they may agitate even the mind of a sannyāsī, a member of the renounced order of life.

Brahmacarya essentially means the vow not to marry but to observe strict celibacy (bṛhad-vrata). A brahmacārī or sannyāsī should avoid talking with women or reading literature concerning talks between man and woman. The injunction restricting association with women is the basic principle of spiritual life. Associating or talking with women is never advised in any of the Vedic literatures. The entire Vedic system teaches one to avoid sex life so that one may gradually progress from brahmacarya to gṛhastha, from gṛhastha to vānaprastha, and from vānaprastha to sannyāsa and thus give up material enjoyment, which is the original cause of bondage to this material world. The word bṛhad-vrata refers to one who has decided not to marry, or in other words, not to indulge in sex life throughout his entire life.

TEXT 8

keśa-prasādhanonmarda-

snapanābhyañjanādikam

guru-strībhir yuvatibhiḥ

kārayen nātmano yuvā

SYNONYMS

keśa-prasādhana-brushing the hair; unmarda-massaging the body; snapana-bathing; abhyañjana-ādikam-massaging the body with oil and so on; guru-strībhiḥ-by the wife of the spiritual master; yuvatibhiḥ-very young; kārayet-should allow to do; na-never; ātmanaḥ-for personal service; yuvā-if the student is a young man.

If the wife of the spiritual master is young, a young brahmacārī should not allow her to care for his hair, massage his body with oil, or bathe him with affection like a mother.

The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother. A mother sometimes cares for her son by combing his hair, massaging his body with oil, or bathing him. Similarly, the wife of the teacher is also a mother (guru-patnī), and therefore she may also care for the disciple in a motherly way. If the wife of the teacher is a young woman, however, a young brahmacārī should not allow such a mother to touch him. This is strictly prohibited. There are seven kinds of mothers:

ātma-mātā guroḥ patnī
brāhmaṇī rāja-patnikā
dhenur dhātrī tathā pṛthvī
saptaitā mātaraḥ smṛtāḥ

These mothers are the original mother, the wife of the teacher or spiritual master, the wife of a brāhmaṇa, the king's wife, the cow, the nurse and the earth. Unnecessary association with women, even with one's mother, sister or daughter, is strictly prohibited. This is human civilization. A civilization that allows men to mix unrestrictedly with women is an animal civilization. In Kali-yuga, people are extremely liberal, but mixing with women and talking with them as equals actually constitutes an uncivilized way of life.

TEXT 9

nanv agniḥ pramadā nāma

ghṛta-kumbha-samaḥ pumān

sutām api raho jahyād

anyadā yāvad-artha-kṛt

SYNONYMS

nanu-certainly; agniḥ-the fire; pramadā-the woman (one who bewilders the mind of man); nāma-the very name; ghṛta-kumbha-a pot of butter; samaḥ-like; pumān-a man; sutām api-even one's daughter; rahaḥ-in a secluded place; jahyāt-one must not associate with; anyadā-with other women also; yāvat-as much as; artha-kṛt-required.

Woman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other women. One should associate with women only for important business and not otherwise.

If a butter pot and fire are kept together, the butter within the pot will certainly melt. Woman is compared to fire, and man is compared to a butter pot. However advanced one may be in restraining the senses, it is almost impossible for a man to keep himself controlled in the presence of a woman, even if she is his own daughter, mother or sister. Indeed, his mind is agitated even if one is in the renounced order of life. Therefore, Vedic civilization carefully restricts mingling between men and women. If one cannot understand the basic principle of restraining association between man and woman, he is to be considered an animal. That is the purport of this verse.

TEXT 10

kalpayitvātmanā yāvad

ābhāsam idam īśvaraḥ

dvaitaṁ tāvan na viramet

tato hy asya viparyayaḥ

SYNONYMS

kalpayitvā-ascertaining positively; ātmanā-by self-realization; yāvat-as long as; ābhāsam-reflection (of the original body and senses); idam-this (the body and senses); īśvaraḥ-completely independent of illusion; dvaitam-duality; tāvat-for that long; na-does not; viramet-see; tataḥ-by such duality; hi-indeed; asya-of the person; viparyayaḥ-counteraction.

As long as a living entity is not completely self-realized-as long as he is not independent of the misconception of identifying with his body, which is nothing but a reflection of the original body and senses-he cannot be relieved of the conception of duality, which is epitomized by the duality between man and woman. Thus there is every chance that he will fall down because his intelligence is bewildered.

Here is another important warning that a man must save himself from attraction to woman. Until one is self-realized, fully independent of the illusory conception of the material body, the duality of man and woman must undoubtedly continue, but when one is actually self-realized this distinction ceases.

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." (Bg. 5.18) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal. This is the test of self-realization. One must realize perfectly that the living being is spirit soul but is tasting various types of material bodies. One may theoretically understand this, but when one has practical realization, then he actually becomes a paṇḍita, one who knows. Until that time, the duality continues, and the conception of man and woman also continues. In this stage, one should be extremely careful about mixing with women. No one should think himself perfect and forget the śāstric instruction that one should be very careful about associating even with his daughter, mother or sister, not to speak of other women. Śrīla Madhvācārya cites the following ślokas in this regard:

bahutvenaiva vastūnāṁ
yathārtha-jñānam ucyate
advaita-jñānam ity etad
dvaita-jñānaṁ tad-anyathā

yathā jñānaṁ tathā vastu
yathā vastus tathā matiḥ
naiva jñānārthayor bhedas
tata ekatva-vedanam

Unity in variety is real knowledge, and therefore giving up variety artificially does not reflect perfect knowledge of monism. According to the acintya-bhedābheda philosophy of Śrī Caitanya Mahāprabhu, there are varieties, but all of them constitute one unit. Such knowledge is knowledge of perfect oneness.

TEXT 11

etat sarvaṁ gṛhasthasya

samāmnātaṁ yater api

guru-vṛttir vikalpena

gṛhasthasyartu-gāminaḥ

SYNONYMS

etat-this; sarvam-all; gṛhasthasya-of a householder; samāmnātam-described; yateḥ api-even of the person in the renounced order; guru-vṛttiḥ vikalpena-to follow the orders of the spiritual master; gṛhasthasya-of the householder; ṛtu-gāminaḥ-accepting sex only during the period favorable for procreation.

All the rules and regulations apply equally to the householder and the sannyāsī, the member of the renounced order of life. The gṛhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.

It is sometimes misunderstood that a gṛhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gṛhastha life. In spiritual life, whether one is a gṛhastha, vānaprastha, sannyāsī or brahmacārī, everyone is under the control of the spiritual master. For brahmacārīs and sannyāsīs there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gṛhasthas. Gṛhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-vṛttir vikalpena). When the spiritual master orders, the gṛhastha may accept sex life. This is confirmed in Bhagavad-gītā (7.11). Dharmāviruddho bhūteṣu kāmo 'smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gṛhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master's order. If the spiritual master's orders allow a gṛhastha to engage in sex life at a particular time, then the gṛhastha may do so; otherwise, if the spiritual master orders against it, the gṛhastha should abstain. The gṛhastha must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhādhāna-saṁskāra. Then he may approach his wife to beget children, otherwise not. A brāhmaṇa generally remains a brahmacārī throughout his entire life, but although some brāhmaṇas become gṛhasthas and indulge in sex life, they do so under the complete control of the spiritual master. The kṣatriya is allowed to marry more than one wife, but this also must be in accordance with the instructions of the spiritual master. It is not that because one is a gṛhastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one must conduct one's whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kṛṣṇa. Yasya prasādād bhagavat-prasādaḥ . If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyāprasādān na gatiḥ kuto 'pi. Without the spiritual master's order, even the gṛhastha should not indulge in sex life.

TEXT 12

añjanābhyañjanonmarda-

stry-avalekhāmiṣaṁ madhu

srag-gandha-lepālaṅkārāṁs

tyajeyur ye bṛhad-vratāḥ

SYNONYMS

añjana-ointment or powder for decorating the eyes; abhyañjana-massaging the head; unmarda-massaging the body; strī-avalekha-to glance over a woman or to paint a woman's picture; āmiṣam-meat-eating; madhu-drinking liquor or honey; srak-decorating the body with garlands of flowers; gandha-lepa-smearing the body with scented ointment; alaṅkārān-decorating the body with ornaments; tyajeyuḥ-must give up; ye-those who; bṛhat-vratāḥ-have taken the vow of celibacy.

Brahmacārīs or gṛhasthas who have taken the vow of celibacy as described above should not indulge in the following: applying powder or ointment to the eyes, massaging the head with oil, massaging the body with the hands, seeing a woman or painting a woman's picture, eating meat, drinking wine, decorating the body with flower garlands, smearing scented ointment on the body, or decorating the body with ornaments. These they should give up.

TEXTS 13–14

uṣitvaivaṁ guru-kule

dvijo 'dhītyāvabudhya ca

trayīṁ sāṅgopaniṣadaṁ

yāvad-arthaṁ yathā-balam

dattvā varam anujñāto

guroḥ kāmaṁ yadīśvaraḥ

gṛhaṁ vanaṁ vā praviśet

pravrajet tatra vā vaset

SYNONYMS

uṣitvā-residing; evam-in this way; guru-kule-under the care of the spiritual master; dvi-jaḥ-the twice-born, namely the brāhmaṇas, kṣatriyas and vaiśyas; adhītya-studying Vedic literature; avabudhya-understanding it properly; ca-and; trayīm-the Vedic literatures; sa-aṅga-along with supplementary parts; upaniṣadam-as well as the Upaniṣads; yāvat-artham-as far as possible; yathā-balam-as far as one can, according to one's ability; dattvā-giving; varam-remuneration; anujñātaḥ-being asked; guroḥ-of the spiritual master; kāmam-desires; yadi-if; īśvaraḥ-capable; gṛham-household life; vanam-retired life; vā-either; praviśet-one should enter; pravrajet-or get out of; tatra-there; vā-either; vaset-should reside.

According to the rules and regulations mentioned above, one who is twice-born, namely a brāhmaṇa, kṣatriya or vaiśya, should reside in the guru-kula under the care of the spiritual master. There he should study and learn all the Vedic literatures along with their supplements and the Upaniṣads, according to his ability and power to study. If possible, the student or disciple should reward the spiritual master with the remuneration the spiritual master requests, and then, following the master's order, the disciple should leave and accept one of the other āśramas, namely the gṛhastha-āśrama, vānaprastha-āśrama or sannyāsa-āśrama, as he desires.

To study the Vedas and understand them, of course, requires some special intelligence, but the members of the three higher sections of society-namely the brāhmaṇas, kṣatriyas and vaiśyas-must learn the Vedic literatures according to their capability and power to understand. In other words, studying the Vedic literatures is compulsory for everyone but the śūdras and antyajas. The Vedic literature gives the knowledge that can lead one to understand the Absolute Truth-Brahman, Paramātmā or Bhagavān. Guru-kula, or the reformatory educational institution, should be used only to understand Vedic knowledge. At the present time there are many educational institutions for training and technology, but such knowledge has nothing to do with understanding of the Absolute Truth. Technology, therefore, is meant for the śūdras, whereas the Vedas are meant for the dvijas. Consequently this verse states, dvijo 'dhītyāvabudhya ca trayīṁ sāṅgopaniṣadam. At the present time, in the age of Kali, practically everyone is a śūdra, and no one is a dvija. Therefore the condition of society has very much deteriorated.

Another point to be observed from this verse is that from the brahmacārī-āśrama one may accept the sannyāsa-āśrama, vānaprastha-āśrama or gṛhastha-āśrama. It is not compulsory for a brahmacārī to become a gṛhastha. Because the ultimate aim is to understand the Absolute Truth, there is no necessity of going through all the different āśramas. Thus one may proceed to the sannyāsa-āśrama directly from the brahmacārī-āśrama. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura accepted the sannyāsa-āśrama directly from the brahmacārī-āśrama. In other words, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura did not think it compulsory to accept the gṛhastha-āśrama or vānaprastha-āśrama.

TEXT 15

agnau gurāv ātmani ca

sarva-bhūteṣv adhokṣajam

bhūtaiḥ sva-dhāmabhiḥ paśyed

apraviṣṭaṁ praviṣṭavat

SYNONYMS

agnau-in the fire; gurau-in the spiritual master; ātmani-in one's self; ca-also; sarva-bhūteṣu-in every living entity; adhokṣajam-the Supreme Personality of Godhead, who cannot be seen or perceived with the material eyes or other material senses; bhūtaiḥ-with all living entities; sva-dhāmabhiḥ-along with His Lordship's paraphernalia; paśyet-one should see; apraviṣṭam-not entered; praviṣṭa-vat-also entered.

One should realize that in the fire, in the spiritual master, in one's self and in all living entities-in all circumstances and conditions-the Supreme Personality of Godhead, Viṣṇu, has simultaneously entered and not entered. He is situated externally and internally as the full controller of everything.

Realization of the Supreme Personality of Godhead's omnipresence is the perfect realization of the Absolute Truth to be attained through the study of the Vedic literatures. As stated in the Brahma-saṁhitā (5.35), aṇḍāntara-stha-paramāṇu-cayāntara-stham: the Lord is situated within the universe, within the heart of every living entity and also within the atom. We should understand that whenever the Supreme Personality of Godhead is present, He is present with all His paraphernalia, including His name, form, associates and servants. The living entity is part and parcel of the Supreme Personality of Godhead, and thus one should understand that since the Supreme Lord has entered the atom, the living entities are also there. One must accept the inconceivable quality of the Supreme Personality of Godhead, for no one can understand from the material point of view how the Lord is all-pervasive and yet is situated in His own abode, Goloka Vṛndāvana. This realization is possible if one strictly follows the regulative principles of āśrama (brahmacārī, gṛhastha, vānaprastha and sannyāsa). Śrīla Madhvācārya says in this regard:

apraviṣṭaḥ sarva-gataḥ
praviṣṭas tv anurūpavān
evaṁ dvi-rūpo bhagavān
harir eko janārdanaḥ

The Supreme Personality of Godhead, in His original form, has not entered everything (apraviṣṭaḥ), but in His impersonal form He has entered (praviṣṭaḥ). Thus He has entered and not entered simultaneously. This is also explained in Bhagavad-gītā (9.4), wherein the Lord says:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The Lord can defy Himself. Thus there is variety in unity (ekatvaṁ bahutvam).

TEXT 16

evaṁ vidho brahmacārī

vānaprastho yatir gṛhī

caran vidita-vijñānaḥ

paraṁ brahmādhigacchati

SYNONYMS

evam vidhaḥ-in this way; brahmacārī-whether one is a brahmacārī; vānaprasthaḥ-or one is in the vānaprastha-āśrama; yatiḥ-or in the sannyāsa-āśrama; gṛhī-or in the gṛhastha-āśrama; caran-by practice of self-realization and understanding of the Absolute Truth; vidita-vijñānaḥ-fully conversant with the science of the Absolute Truth; param-the Supreme; brahma-the Absolute Truth; adhigacchati-one can understand.

By practicing in this way, whether one be in the brahmacārī-āśrama, gṛhastha-āśrama, vānaprastha-āśrama or sannyāsa-āśrama, one must always realize the all-pervading presence of the Supreme Lord, for in this way it is possible to understand the Absolute Truth.

This is the beginning of self-realization. One must first understand how Brahman is present everywhere and how He is acting. This education is called brahma jijñāsā and is the real concern of human life. Without such knowledge, one cannot claim to be a human being; rather, he remains in the animal kingdom. As it is said, sa eva go-kharaḥ: [SB 10.84.13] without such knowledge, one is no better than a cow or an ass.

TEXT 17

vānaprasthasya vakṣyāmi

niyamān muni-sammatān

yān āsthāya munir gacched

ṛṣi-lokam uhāñjasā

SYNONYMS

vānaprasthasya-of a person in the vānaprastha-āśrama (retired life); vakṣyāmi-I shall now explain; niyamān-the rules and regulations; muni-sammatān-which are recognized by great munis, philosophers and saintly persons; yān-which; āsthāya-being situated in, or practicing; muniḥ-a saintly person; gacchet-is promoted; ṛṣi-lokam-to the planetary system where the seers and munis go (Maharloka); uha-O King; añjasā-without difficulty.

O King, I shall now describe the qualifications for a vānaprastha, one who has retired from family life. By rigidly following the rules and regulations for the vānaprastha, one can easily be elevated to the upper planetary system known as Maharloka.

TEXT 18

na kṛṣṭa-pacyam aśnīyād

akṛṣṭaṁ cāpy akālataḥ

agni-pakvam athāmaṁ vā

arka-pakvam utāharet

SYNONYMS

na-not; kṛṣṭa-pacyam-grains grown by tilling of the field; aśnīyāt-one should eat; akṛṣṭam-grains that have grown without tilling of the field; ca-and; api-also; akālataḥ-ripened untimely; agni-pakvam-grains prepared by being cooked in fire; atha-as well as; āmam-mango; vā-either; arka-pakvam-food ripened naturally by the sunshine; uta-it is so enjoined; āharet-the vānaprastha should eat.

A person in vānaprastha life should not eat grains grown by tilling of the fields. He should also not eat grains that have grown without tilling of the field but are not fully ripe. Nor should a vānaprastha eat grains cooked in fire. Indeed, he should eat only fruit ripened by the sunshine.

TEXT 19

vanyaiś caru-puroḍāśān

nirvapet kāla-coditān

labdhe nave nave 'nnādye

purāṇaṁ ca parityajet

SYNONYMS

vanyaiḥ-by fruits and grains produced in the forest without cultivation; caru-grains to be offered in a fire sacrifice; puroḍāśān-the cakes prepared from caru; nirvapet-one should execute; kāla-coditān-that which has grown naturally; labdhe-on obtaining; nave-new; nave anna-ādye-newly produced food grains; purāṇam-the stock of old grains; ca-and; parityajet-one should give up.

A vānaprastha should prepare cakes to be offered in sacrifice from fruits and grains grown naturally in the forest. When he obtains some new grains, he should give up his old stock of grains.

TEXT 20

agny-artham eva śaraṇam

uṭajaṁ vādri-kandaram

śrayeta hima-vāyv-agni-

varṣārkātapa-ṣāṭ svayam

SYNONYMS

agni-the fire; artham-to keep; eva-only; śaraṇam-a cottage; uṭa-jam-made of grass; vā-or; adri-kandaram-a cave in a mountain; śrayeta-the vānaprastha should take shelter of; hima-snow; vāyu-wind; agni-fire; varṣa-rain; arka-of the sun; ātapa-shining; ṣāṭ-enduring; svayam-personally.

A vānaprastha should prepare a thatched cottage or take shelter of a cave in a mountain only to keep the sacred fire, but he should personally practice enduring snowfall, wind, fire, rain and the shining of the sun.

TEXT 21

keśa-roma-nakha-śmaśru-

malāni jaṭilo dadhat

kamaṇḍalv-ajine daṇḍa-

valkalāgni-paricchadān

SYNONYMS

keśa-hair on the head; roma-hair on the body; nakha-nails; śmaśru-moustache; malāni-and dirt on the body; jaṭilaḥ-with matted locks of hair; dadhat-one should keep; kamaṇḍalu-a waterpot; ajine-and a deerskin; daṇḍa-rod; valkala-the bark of a tree; agni-fire; paricchadān-garments.

The vānaprastha should wear matted locks of hair on his head and let his body hair, nails and moustache grow. He should not cleanse his body of dirt. He should keep a waterpot, deerskin and rod, wear the bark of a tree as a covering, and use garments colored like fire.

TEXT 22

cared vane dvādaśābdān

aṣṭau vā caturo muniḥ

dvāv ekaṁ vā yathā buddhir

na vipadyeta kṛcchrataḥ

SYNONYMS

caret-should remain; vane-in the forest; dvādaśa-abdān-twelve years; aṣṭau-for eight years; vā-either; caturaḥ-four years; muniḥ-a saintly, thoughtful man; dvau-two; ekam-one; vā-either; yathā-as well as; buddhiḥ-intelligence; na-not; vipadyeta-bewildered; kṛcchrataḥ-because of hard austerities.

Being very thoughtful, a vānaprastha should remain in the forest for twelve years, eight years, four years, two years or at least one year. He should behave in such a way that he will not be disturbed or troubled by too much austerity.

TEXT 23

yadākalpaḥ sva-kriyāyāṁ

vyādhibhir jarayāthavā

ānvīkṣikyāṁ vā vidyāyāṁ

kuryād anaśanādikam

SYNONYMS

yadā-when; akalpaḥ-unable to act; sva-kriyāyām-in one's own prescribed duties; vyādhibhiḥ-because of disease; jarayā-or because of old age; athavā-either; ānvīkṣikyām-in spiritual advancement; vā-or; vidyāyām-in the advancement of knowledge; kuryāt-one must do; anaśana-ādikam-not take sufficient food.

When because of disease or old age one is unable to perform his prescribed duties for advancement in spiritual consciousness or study of the Vedas, he should practice fasting, not taking any food.

TEXT 24

ātmany agnīn samāropya

sannyasyāhaṁ mamātmatām

kāraṇeṣu nyaset samyak

saṅghātaṁ tu yathārhataḥ

SYNONYMS

ātmani-in one's self; agnīn-the fire elements within the body; samāropya-properly placing; sannyasya-giving up; aham-false identity; mama-false conception; ātmatām-of the body's being one's self or one's own; kāraṇeṣu-in the five elements that cause the material body; nyaset-one should merge; samyak-completely; saṅghātam-combination; tu-but; yathā-arhataḥ-as it befits.

He should properly place the fire element in his own self and in this way give up bodily affinity, by which one thinks the body to be one's self or one's own. One should gradually merge the material body into the five elements [earth, water, fire, air and sky].

The body is an effect of a cause, namely the five material elements (earth, water, fire, air and sky). In other words, one should know perfectly well that the material body is nothing but a combination of the five elements. This knowledge constitutes merging of the material body and the five material elements. Merging into Brahman in perfect knowledge means understanding perfectly that one is not the body but a spiritual soul.

TEXT 25

khe khāni vāyau niśvāsāṁs

tejaḥsūṣmāṇam ātmavān

apsv asṛk-śleṣma-pūyāni

kṣitau śeṣaṁ yathodbhavam

SYNONYMS

khe-in the sky; khāni-all the holes of the body; vāyau-in the air; niśvāsān-all the different airs moving within the body (prāṇa, apāna, etc.); tejaḥsu-in fire; uṣmāṇam-the heat of the body; ātma-vān-a person who knows the self; apsu-in water; asṛk-blood; śleṣma-mucus; pūyāni-and urine; kṣitau-in the earth; śeṣam-the remaining (namely skin, bones and the other hard things in the body); yathā-udbhavam-wherefrom all of them grew.

A sober, self-realized person who has full knowledge should merge the various parts of the body in their original sources. The holes in the body are caused by the sky, the process of breathing is caused by the air, the heat of the body is caused by fire, and semen, blood and mucus are caused by water. The hard substances, like skin, muscle and bone, are caused by earth. In this way all the constituents of the body are caused by various elements, and they should be merged again into those elements.

To be self-realized, one must understand the original sources of the various elements of the body. The body is a combination of skin, bone, muscle, blood, semen, urine, stool, heat, breath and so on, which all come from earth, water, fire, air and sky. One must be well conversant with the sources of all the bodily constituents. Then one becomes a self-realized person, or ātmavān, one who knows the self.

TEXTS 26–28

vācam agnau savaktavyām

indre śilpaṁ karāv api

padāni gatyā vayasi

ratyopasthaṁ prajāpatau

mṛtyau pāyuṁ visargaṁ ca

yathā-sthānaṁ vinirdiśet

dikṣu śrotraṁ sa-nādena

sparśenādhyātmani tvacam

rūpāṇi cakṣuṣā rājan

jyotiṣy abhiniveśayet

apsu pracetasā jihvāṁ

ghreyair ghrāṇaṁ kṣitau nyaset

SYNONYMS

vācam-speech; agnau-in the fire-god (the personified god controlling fire); sa-vaktavyām-with the subject matter of speaking; indre-unto King Indra; śilpam-craftsmanship or the capacity to work with the hands; karau-as well as the hands; api-indeed; padāni-the legs; gatyā-with the power to move; vayasi-unto Lord Viṣṇu; ratyā-sexual desire; upastham-with the genitals; prajāpatau-unto Prajāpati; mṛtyau-unto the demigod known as Mṛtyu; pāyum-the rectum; visargam-with its activity, evacuation; ca-also; yathā-sthānam-in the proper place; vinirdiśet-one should indicate; dikṣu-unto different directions; śrotram-the aural sense; sa-nādena-with sound vibration; sparśena-with touch; adhyātmani-unto the wind-god; tvacam-the sense of touch; rūpāṇi-form; cakṣuṣā-with eyesight; rājan-O King; jyotiṣi-in the sun; abhiniveśayet-one should endow; apsu-unto water; pracetasā-with the demigod known as Varuṇa; jihvām-the tongue; ghreyaiḥ-with the object of smell; ghrāṇam-the power to smell; kṣitau-in the earth; nyaset-one should give.

Thereafter, the object of speech, along with the sense of speech [the tongue], should be bestowed upon fire. Craftsmanship and the two hands should be given to the demigod Indra. The power of movement and the legs should be given to Lord Viṣṇu. Sensual pleasure, along with the genitals, should be bestowed upon Prajāpati. The rectum, with the power of evacuation, should be bestowed, in its proper place, unto Mṛtyu. The aural instrument, along with sound vibration, should be given to the deities presiding over the directions. The instrument of touch, along with the sense objects of touch, should be given to Vāyu. Form, with the power of sight, should be bestowed upon the sun. The tongue, along with the demigod Varuṇa, should be bestowed upon water, and the power of smell, along with the two Aśvinī-kumāra demigods, should be bestowed upon the earth.

TEXTS 29-30

mano manorathaiś candre

buddhiṁ bodhyaiḥ kavau pare

karmāṇy adhyātmanā rudre

yad-ahaṁ mamatā-kriyā

sattvena cittaṁ kṣetra-jñe

guṇair vaikārikaṁ pare

apsu kṣitim apo jyotiṣy

ado vāyau nabhasy amum

kūṭasthe tac ca mahati

tad avyakte 'kṣare ca tat

SYNONYMS

manaḥ-the mind; manorathaiḥ-along with material desires; candre-unto Candra, the mood demigod; buddhim-intelligence; bodhyaiḥ-with the subject matter of intelligence; kavau pare-unto the supreme learned person, Lord Brahmā; karmāṇi-material activities; adhyātmanā-with false ego; rudre-unto Lord Śiva (Rudra); yat-wherein; aham-I am the material body; mamatā-everything belonging to the material body is mine; kriyā-such activities; sattvena-along with the existential conception; cittam-consciousness; kṣetra-jñe-unto the individual soul; guṇaiḥ-along with the material activities conducted by the material qualities; vaikārikam-the living entities under the influence of the material modes; pare-in the Supreme Being; apsu-in the water; kṣitim-the earth; apaḥ-the water; jyotiṣi-in the luminaries, specifically in the sun; adaḥ-brightness; vāyau-in the air; nabhasi-in the sky; amum-that; kūṭasthe-in the materialistic conception of life; tat-that; ca-also; mahati-in the mahat-tattva, the total material energy; tat-that; avyakte-in the nonmanifested; akṣare-in the Supersoul; ca-also; tat-that.

The mind, along with all material desires, should be merged in the moon demigod. All the subject matters of intelligence, along with the intelligence itself, should be placed in Lord Brahmā. False ego, which is under the influence of the material modes of nature and which induces one to think, "I am this body, and everything connected with this body is mine," should be merged, along with material activities, in Rudra, the predominating deity of false ego. Material consciousness, along with the goal of thought, should be merged in the individual living being, and the demigods acting under the modes of material nature should be merged, along with the perverted living being, into the Supreme Being. The earth should be merged in water, water in the brightness of the sun, this brightness into the air, the air into the sky, the sky into the false ego, the false ego into the total material energy, the total material energy into the unmanifested ingredients [the pradhāna feature of the material energy], and at last the ingredient feature of material manifestation into the Supersoul.

TEXT 31

ity akṣaratayātmānaṁ

cin-mātram avaśeṣitam

jñātvādvayo 'tha viramed

dagdha-yonir ivānalaḥ

SYNONYMS

iti-thus; akṣaratayā-because of being spiritual; ātmānam-oneself (the individual soul); cit-mātram-completely spiritual; avaśeṣitam-the remaining balance (after the material elements are merged, one after another, into the original Supersoul); jñātvā-understanding; advayaḥ-without differentiation, or of the same quality as the Paramātmā; atha-thus; viramet-one should cease from material existence; dagdha-yoniḥ-whose source (the wood) has burnt up; iva-like; analaḥ-flames.

When all the material designations have thus merged into their respective material elements, the living beings, who are all ultimately completely spiritual, being one in quality with the Supreme Being, should cease from material existence, as flames cease when the wood in which they are burning is consumed. When the material body is returned to its various material elements, only the spiritual being remains. This spiritual being is Brahman and is equal in quality with Parabrahman.

Thus end the Bhaktivedanta purports of the Seventh Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Perfect Society: Four Spiritual Classes."

Chapter Thirteen

The Behavior of a Perfect Person

This Thirteenth Chapter describes the regulative principles for sannyāsīs and also describes the history of an avadhūta. It concludes with a description of perfection for the student in spiritual advancement.

Śrī Nārada Muni has been describing the symptoms of various āśramas and varṇas. Now, in this chapter, he specifically describes the regulative principles to be followed by sannyāsīs. After retiring from family life, one should accept the status of vānaprastha, in which he must formally accept the body as his means of existence but gradually forget the bodily necessities of life. After vānaprastha life, having left home, one should travel to different places as a sannyāsī. Without bodily comforts and free from dependence on anyone with respect to bodily necessities, one should travel everywhere, wearing almost nothing or actually walking naked. Without association with ordinary human society, one should beg alms and always be satisfied in himself. One should be a friend to every living entity and be very peaceful in Kṛṣṇa consciousness. A sannyāsī should travel alone in this way, not caring for life or death, waiting for the time when he will leave his material body. He should not indulge in unnecessary books or adopt professions like astrology, nor should he try to become a great orator. He should also give up the path of unnecessary argument and should not depend on anyone under any circumstances. He should not try to allure people into becoming his disciples just so that the number of his disciples may increase. He should give up the habit of reading many books as a means of livelihood, and he should not attempt to increase the number of temples and maṭhas, or monasteries. When a sannyāsī thus becomes completely independent, peaceful and equipoised, he can select the destination he desires after death and follow the principles by which to reach that destination. Although fully learned, he should always remain silent, like a dumb person, and travel like a restless child.

In this regard, Nārada Muni described a meeting between Prahlāda and a saintly person who had adopted the mode of life of a python. In this way he described the symptoms of a paramahaṁsa. A person who has attained the paramahaṁsa stage knows very well the distinction between matter and spirit. He is not at all interested in gratifying the material senses, for he is always deriving pleasure from devotional service to the Lord. He is not very anxious to protect his material body. Being satisfied with whatever he attains by the grace of the Lord, he is completely independent of material happiness and distress, and thus he is transcendental to all regulative principles. Sometimes he accepts severe austerities, and sometimes he accepts material opulence. His only concern is to satisfy Kṛṣṇa, and for that purpose he can do anything and everything, without reference to the regulative principles. He is never to be equated with materialistic men, nor is he subject to the judgments of such men.

TEXT 1

śrī-nārada uvāca

kalpas tv evaṁ parivrajya

deha-mātrāvaśeṣitaḥ

grāmaika-rātra-vidhinā

nirapekṣaś caren mahīm

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; kalpaḥ-a person who is competent to undergo the austerities of sannyāsa, the renounced order of life, or to prosecute studies in transcendental knowledge; tu-but; evam-in this way (as described previously); parivrajya-fully understanding his spiritual identity and thus traveling from one place to another; deha-mātra-keeping only the body; avaśeṣitaḥ-at last; grāma-in a village; eka-one only; rātra-of passing a night; vidhinā-in the process; nirapekṣaḥ-without dependence on any material thing; caret-should move from one place to another; mahīm-on the earth.

Śrī Nārada Muni said: A person able to cultivate spiritual knowledge should renounce all material connections, and merely keeping the body inhabitable, he should travel from one place to another, passing only one night in each village. In this way, without dependence in regard to the needs of the body, the sannyāsī should travel all over the world.

TEXT 2

bibhṛyād yady asau vāsaḥ

kaupīnācchādanaṁ param

tyaktaṁ na liṅgād daṇḍāder

anyat kiñcid anāpadi

SYNONYMS

bibhṛyāt-one should use; yadi-if; asau-a person in the renounced order; vāsaḥ-a garment or covering; kaupīna-a loincloth (just to cover the private parts); ācchādanam-for covering; param-that much only; tyaktam-given up; na-not; liṅgāt-than the distinguishing marks of a sannyāsī; daṇḍa-ādeḥ-like the rod (tridaṇḍa); anyat-other; kiñcit-anything; anāpadi-in ordinary undisturbed times.

A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyāsī should not even accept a daṇḍa. A sannyāsī should avoid carrying anything but a daṇḍa and kamaṇḍalu.

TEXT 3

eka eva cared bhikṣur

ātmārāmo 'napāśrayaḥ

sarva-bhūta-suhṛc-chānto

nārāyaṇa-parāyaṇaḥ

SYNONYMS

ekaḥ-alone; eva-only; caret-can move; bhikṣuḥ-a sannyāsī taking alms; ātma-ārāmaḥ-fully satisfied in the self; anapāśrayaḥ-without depending on anything; sarva-bhūta-suhṛt-becoming a well-wisher of all living entities; śāntaḥ-completely peaceful; nārāyaṇa-parāyaṇaḥ-becoming absolutely dependent on Nārāyaṇa and becoming His devotee.

The sannyāsī, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Nārāyaṇa. In this way he should move from one place to another.

TEXT 4

paśyed ātmany ado viśvaṁ

pare sad-asato 'vyaye

ātmānaṁ ca paraṁ brahma

sarvatra sad-asan-maye

SYNONYMS

paśyet-one should see; ātmani-in the Supreme Soul; adaḥ-this; viśvam-universe; pare-beyond; sat-asataḥ-the creation or cause of creation; avyaye-in the Absolute, which is free from deterioration; ātmānam-himself; ca-also; param-the supreme; brahma-absolute; sarvatra-everywhere; sat-asat-in the cause and in the effect; maye-all-pervading.

The sannyāsī should always try to see the Supreme pervading everything and see everything, including this universe, resting on the Supreme.

TEXT 5

supti-prabodhayoḥ sandhāv

ātmano gatim ātma-dṛk

paśyan bandhaṁ ca mokṣaṁ ca

māyā-mātraṁ na vastutaḥ

SYNONYMS

supti-in the state of unconsciousness; prabodhayoḥ-and in the state of consciousness; sandhau-in the state of marginal existence; ātmanaḥ-of oneself; gatim-the movement; ātma-dṛk-one who can actually see the self; paśyan-always trying to see or understand; bandham-the conditional state of life; ca-and; mokṣam-the liberated state of life; ca-also; māyā-mātram-only illusion; na-not; vastutaḥ-in fact.

During unconsciousness and consciousness, and between the two, he should try to understand the self and be fully situated in the self. In this way, he should realize that the conditional and liberated stages of life are only illusory and not actually factual. With such a higher understanding, he should see only the Absolute Truth pervading everything.

The unconscious state is nothing but ignorance, darkness or material existence, and in the conscious state one is awake. The marginal state, between consciousness and unconsciousness, has no permanent existence. Therefore one who is advanced in understanding the self should understand that unconsciousness and consciousness are but illusions, for they fundamentally do not exist. Only the Supreme Absolute Truth exists. As confirmed by the Lord in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Everything exists on the basis of Kṛṣṇa's impersonal feature; nothing can exist without Kṛṣṇa. Therefore the advanced devotee of Kṛṣṇa can see the Lord everywhere, without illusion.

TEXT 6

nābhinanded dhruvaṁ mṛtyum

adhruvaṁ vāsya jīvitam

kālaṁ paraṁ pratīkṣeta

bhūtānāṁ prabhavāpyayam

SYNONYMS

na-not; abhinandet-one should praise; dhruvam-sure; mṛtyum-death; adhruvam-not sure; vā-either; asya-of this body; jīvitam-the duration of life; kālam-eternal time; param-supreme; pratīkṣeta-one must observe; bhūtānām-of the living entities; prabhava-manifestation; apyayam-disappearance.

Since the material body is sure to be vanquished and the duration of one's life is not fixed, neither death nor life is to be praised. Rather, one should observe the eternal time factor, in which the living entity manifests himself and disappears.

The living entities in the material world, not only at the present but also in the past, have been involved in trying to solve the problem of birth and death. Some stress death and point to the illusory existence of everything material, whereas others stress life, trying to preserve it perpetually and enjoy it to the best of their ability. Both of them are fools and rascals. It is advised that one observe the eternal time factor, which is the cause of the material body's appearance and disappearance, and that one observe the living entity's entanglement in this time factor. Śrīla Bhaktivinoda Ṭhākura therefore sings in his Gītāvalī:

anādi karama-phale, paḍi' bhavārṇava-jale,
taribāre nā dekhi upāya

One should observe the activities of eternal time, which is the cause of birth and death. Before the creation of the present millennium, the living entities were under the influence of the time factor, and within the time factor the material world comes into existence and is again annihilated. Bhūtvā bhūtvā pralīyate. Being under the control of the time factor, the living entities appear and die, life after life. This time factor is the impersonal representation of the Supreme Personality of Godhead, who gives the living entities conditioned by material nature a chance to emerge from this nature by surrendering to Him.

TEXT 7

nāsac-chāstreṣu sajjeta

nopajīveta jīvikām

vāda-vādāṁs tyajet tarkān

pakṣaṁ kaṁca na saṁśrayet

SYNONYMS

na-not; asat-śāstreṣu-literature like newspapers, novels, dramas and fiction; sajjeta-one should be attached or should indulge in reading; na-nor; upajīveta-one should try to live; jīvikām-upon some professional literary career; vāda-vādān-unnecessary arguments on different aspects of philosophy; tyajet-one should give up; tarkān-arguments and counterarguments; pakṣam-faction; kaṁca-any; na-not; saṁśrayet-should take shelter of.

Literature that is a useless waste of time-in other words, literature without spiritual benefit-should be rejected. One should not become a professional teacher as a means of earning one's livelihood, nor should one indulge in arguments and counter-arguments. Nor should one take shelter of any cause or faction.

A person desiring to advance in spiritual understanding should be extremely careful to avoid reading ordinary literature. The world is full of ordinary literature that creates unnecessary agitation in the mind. Such literature, including newspapers, dramas, novels and magazines, is factually not meant for advancement in spiritual knowledge. Indeed, it has been described as a place of enjoyment for crows (tad vāyasaṁ tīrtham). Anyone advancing in spiritual knowledge must reject such literature. Furthermore, one should not concern oneself with the conclusions of various logicians or philosophers. Of course, those who preach sometimes need to argue with the contentions of opponents, but as much as possible one should avoid an argumentative attitude. In this connection, Śrīla Madhvācārya says:

aprayojana-pakṣaṁ na saṁśrayet
nāprayojana-pakṣī syān
na vṛthā śiṣya-bandha-kṛt
na codāsīnaḥ śāstrāṇi
na viruddhāni cābhyaset

na vyākhyayopajīveta
na niṣiddhān samācaret
evam-bhūto yatir yāti
tad-eka-śaraṇo harim

"There is no need to take shelter of unnecessary literature or concern oneself with many so-called philosophers and thinkers who are useless for spiritual advancement. Nor should one accept a disciple for the sake of fashion or popularity. One should be callous to these so-called śāstras, neither opposing nor favoring them, and one should not earn one's livelihood by taking money for explaining śāstra. A sannyāsī must always be neutral and seek the means to advance in spiritual life, taking full shelter under the lotus feet of the Lord."

TEXT 8

na śiṣyān anubadhnīta

granthān naivābhyased bahūn

na vyākhyām upayuñjīta

nārambhān ārabhet kvacit

SYNONYMS

na-not; śiṣyān-disciples; anubadhnīta-one should induce for material benefit; granthān-unnecessary literatures; na-not; eva-certainly; abhyaset-should try to understand or cultivate; bahūn-many; na-nor; vyākhyām-discourses; upayuñjīta-should make as a means of livelihood; na-nor; ārambhān-unnecessary opulences; ārabhet-should attempt to increase; kvacit-at any time.

A sannyāsī must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.

So-called svāmīs and yogīs generally make disciples by alluring them with material benefits. There are many so-called gurus who attract disciples by promising to cure their diseases or increase their material opulence by manufacturing gold. These are lucrative allurements for unintelligent men. A sannyāsī is prohibited from making disciples through such material allurements. Sannyāsīs sometimes indulge in material opulence by unnecessarily constructing many temples and monasteries, but actually such endeavors should be avoided. Temples and monasteries should be constructed for the preaching of spiritual consciousness or Kṛṣṇa consciousness, not to provide free hotels for persons who are useful for neither material nor spiritual purposes. Temples and monasteries should be strictly off limits to worthless clubs of crazy men. In the Kṛṣṇa consciousness movement we welcome everyone who agrees at least to follow the movement's regulative principles-no illicit sex, no intoxication, no meat-eating and no gambling. In the temples and monasteries, gatherings of unnecessary, rejected, lazy fellows should be strictly disallowed. The temples and monasteries should be used exclusively by devotees who are serious about spiritual advancement in Kṛṣṇa consciousness. Śrīla Viśvanātha Cakravartī Ṭhākura explains the word ārambhān as meaning maṭhādi-vyāpārān, which means "attempts to construct temples and monasteries." The first business of the sannyāsī is to preach Kṛṣṇa consciousness, but if, by the grace of Kṛṣṇa, facilities are available, then he may construct temples and monasteries to give shelter to the serious students of Kṛṣṇa consciousness. Otherwise such temples and monasteries are not needed.

TEXT 9

na yater āśramaḥ prāyo

dharma-hetur mahātmanaḥ

śāntasya sama-cittasya

bibhṛyād uta vā tyajet

SYNONYMS

na-not; yateḥ-of the sannyāsī; āśramaḥ-the symbolic dress (with daṇḍa and kamaṇḍalu); prāyaḥ-almost always; dharma-hetuḥ-the cause of advancement in spiritual life; mahā-ātmanaḥ-who is factually exalted and advanced; śāntasya-who is peaceful; sama-cittasya-who has attained the stage of being equipoised; bibhṛyāt-one may accept (such symbolic signs); uta-indeed; vā-or; tyajet-one may give up.

A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.

There are four stages of the renounced order of life-kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. Herein, Śrīmad-Bhāgavatam considers the paramahaṁsas among the sannyāsīs. The Māyāvādī impersonalist sannyāsīs cannot attain the paramahaṁsa stage. This is because of their impersonal conception of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is perceived in three stages, of which bhagavān, or realization of the Supreme Personality of Godhead, is meant for the paramahaṁsas. Indeed, Śrīmad-Bhāgavatam itself is meant for the paramahaṁsas (paramo nirmatsarāṇāṁ satām). Unless one is in the paramahaṁsa stage, he is not eligible to understand the Śrīmad-Bhāgavatam. For paramahaṁsas, or sannyāsīs in the Vaiṣṇava order, preaching is the first duty. To preach, such sannyāsīs may accept the symbols of sannyāsa, such as the daṇḍa and kamaṇḍalu, or sometimes they may not. Generally the Vaiṣṇava sannyāsīs, being paramahaṁsas, are automatically called bābājīs, and they do not carry a kamaṇḍalu or daṇḍa. Such a sannyāsī is free to accept or reject the marks of sannyāsa. His only thought is "Where is there an opportunity to spread Kṛṣṇa consciousness?" Sometimes the Kṛṣṇa consciousness movement sends its representative sannyāsīs to foreign countries where the daṇḍa and kamaṇḍalu are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Kṛṣṇa consciousness. We may do this in the dress of sannyāsīs or in the regular dress of gentlemen. Our only concern is to spread interest in Kṛṣṇa consciousness.

TEXT 10

avyakta-liṅgo vyaktārtho

manīṣy unmatta-bālavat

kavir mūkavad ātmānaṁ

sa dṛṣṭyā darśayen nṛṇām

SYNONYMS

avyakta-liṅgaḥ-whose symptoms of sannyāsa are unmanifested; vyakta-arthaḥ-whose purpose is manifested; manīṣī-such a great saintly person; unmatta-restless; bāla-vat-like a boy; kaviḥ-a great poet or orator; mūka-vat-like a dumb man; ātmānam-himself; saḥ-he; dṛṣṭyā-by example; darśayet-should present; nṛṇām-to human society.

Although a saintly person may not expose himself to the vision of human society, by his behavior his purpose is disclosed. To human society he should present himself like a restless child, and although he is the greatest thoughtful orator, he should present himself like a dumb man.

A great personality very much advanced in Kṛṣṇa consciousness may not expose himself by the signs of a sannyāsī. To cover himself, he may live like a restless child or a dumb person, although he is the greatest orator or poet.

TEXT 11

atrāpy udāharantīmam

itihāsaṁ purātanam

prahrādasya ca saṁvādaṁ

muner ājagarasya ca

SYNONYMS

atra-herein; api-although not exposed to common eyes; udāharanti-the learned sages recite as an example; imam-this; itihāsam-historical incident; purātanam-very, very old; prahrādasya-of Prahlāda Mahārāja; ca-also; saṁvādam-conversation; muneḥ-of the great saintly person; ājagarasya-who took the profession of a python; ca-also.

As a historical example of this, learned sages recite the story of an ancient discussion between Prahlāda Mahārāja and a great saintly person who was feeding himself like a python.

The saintly person met by Prahlāda Mahārāja was undergoing ājagara-vṛtti, the living conditions of a python, which does not go anywhere but sits in one place for years and eats whatever is automatically available. Prahlāda Mahārāja, along with his associates, met this great saint and spoke to him as follows.

TEXTS 12–13

taṁ śayānaṁ dharopasthe

kāveryāṁ sahya-sānuni

rajas-valais tanū-deśair

nigūḍhāmala-tejasam

dadarśa lokān vicaran

loka-tattva-vivitsayā

vṛto 'mātyaiḥ katipayaiḥ

prahrādo bhagavat-priyaḥ

SYNONYMS

tam-that (saintly person); śayānam-lying down; dharā-upasthe-on the ground; kāveryām-on the bank of the River Kāverī; sahya-sānuni-on a ridge of the mountain known as Sahya; rajaḥ-valaiḥ-covered with dust and dirt; tanū-deśaiḥ-with all the parts of the body; nigūḍha-very grave and deep; amala-spotless; tejasam-whose spiritual power; dadarśa-he saw; lokān-to all the different planets; vicaran-traveling; loka-tattva-the nature of the living beings (especially those who are trying to advance in Kṛṣṇa consciousness); vivitsayā-to try to understand; vṛtaḥ-surrounded; amātyaiḥ-by royal associates; katipayaiḥ-a few; prahrādaḥ-Mahārāja Prahlāda; bhagavat-priyaḥ-who is always very, very dear to the Supreme Personality of Godhead.

Prahlāda Mahārāja, the most dear servitor of the Supreme Personality of Godhead, once went out touring the universe with some of his confidential associates just to study the nature of saintly persons. Thus he arrived at the bank of the Kāverī, where there was a mountain known as Sahya. There he found a great saintly person who was lying on the ground, covered with dirt and dust, but who was deeply spiritually advanced.

TEXT 14

karmaṇākṛtibhir vācā

liṅgair varṇāśramādibhiḥ

na vidanti janā yaṁ vai

so 'sāv iti na veti ca

SYNONYMS

karmaṇā-by activities; ākṛtibhiḥ-by bodily features; vācā-by words; liṅgaiḥ-by symptoms; varṇa-āśrama-pertaining to the particular material and spiritual divisions of varṇa and āśrama; ādibhiḥ-and by other symptoms; na vidanti-could not understand; janāḥ-people in general; yam-whom; vai-indeed; saḥ-whether that person; asau-was the same person; iti-thus; na-not; vā-or; iti-thus; ca-also.

Neither by that saintly person's activities, by his bodily features, by his words nor by the symptoms of his varṇāśrama status could people understand whether he was the same person they had known.

The inhabitants of that particular place on the bank of the Kāverī in the valley of the mountain known as Sahya were unable to understand whether that saint was the same man they had known. It is therefore said, vaiṣṇavera kriyā mudrā vijñe nā bhujhaya. A highly advanced Vaiṣṇava lives in such a way that no one can understand what he is or what he was. Nor should attempts be made to understand the past of a Vaiṣṇava. Without asking the saintly person about his previous life, Prahlāda Mahārāja immediately offered him respectful obeisances.

TEXT 15

taṁ natvābhyarcya vidhivat

pādayoḥ śirasā spṛśan

vivitsur idam aprākṣīn

mahā-bhāgavato 'suraḥ

SYNONYMS

tam-him (the saintly person); natvā-after offering obeisances unto; abhyarcya-and worshiping; vidhi-vat-in terms of the rules and regulations of etiquette; pādayoḥ-the lotus feet of the saintly person; śirasā-with the head; spṛśan-touching; vivitsuḥ-desiring to know about him (the saintly person); idam-the following words; aprākṣīt-inquired; mahā-bhāgavataḥ-the very advanced devotee of the Lord; asuraḥ-although born in an asura family.

The advanced devotee Prahlāda Mahārāja duly worshiped and offered obeisances to the saintly person who had adopted a python's means of livelihood. After thus worshiping the saintly person and touching his own head to the saint's lotus feet, Prahlāda Mahārāja, in order to understand him, inquired very submissively as follows.

TEXTS 16–17

bibharṣi kāyaṁ pīvānaṁ

sodyamo bhogavān yathā

vittaṁ caivodyamavatāṁ

bhogo vittavatām iha

bhogināṁ khalu deho 'yaṁ

pīvā bhavati nānyathā

SYNONYMS

bibharṣi-you are maintaining; kāyam-a body; pīvānam-fat; sa-udyamaḥ-one who endeavors; bhogavān-one who enjoys; yathā-as; vittam-money; ca-also; eva-certainly; udyama-vatām-of persons always engaged in economic development; bhogaḥ-sense gratification; vitta-vatām-for persons who possess considerable wealth; iha-in this world; bhoginām-of the enjoyers, karmīs; khalu-indeed; dehaḥ-body; ayam-this; pīvā-very fat; bhavati-becomes; na-not; anyathā-otherwise.

Seeing the saintly person to be quite fat, Prahlāda Mahārāja said: My dear sir, you undergo no endeavor to earn your livelihood, but you have a stout body, exactly like that of a materialistic enjoyer. I know that if one is very rich and has nothing to do, he becomes extremely fat by eating and sleeping and performing no work.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura did not like his disciples to become very fat in the course of time. He would become very anxious upon seeing his fat disciples becoming bhogīs, or enjoyers of the senses. This attitude is herewith confirmed by Prahlāda Mahārāja, who was surprised to see a saintly person adopting ājagara-vṛtti and becoming very fat. In the material world also, we generally see that when a man who is poor and skinny gradually endeavors to earn money through business or some other means and he then gets the money, he enjoys the senses to his satisfaction. By enjoying the senses one becomes fat. Therefore in spiritual advancement becoming fat is not at all satisfactory.

TEXT 18

na te śayānasya nirudyamasya

brahman nu hārtho yata eva bhogaḥ

abhogino 'yaṁ tava vipra dehaḥ

pīvā yatas tad vada naḥ kṣamaṁ cet

SYNONYMS

na-not; te-of you; śayānasya-lying down; nirudyamasya-without activities; brahman-O saintly person; nu-indeed; ha-it is evident; arthaḥ-money; yataḥ-from which; eva-indeed; bhogaḥ-sense enjoyment; abhoginaḥ-of one who is not engaged in sense enjoyment; ayam-this; tava-your; vipra-O learned brāhmaṇa; dehaḥ-body; pīvā-fat; yataḥ-how is it; tat-that fact; vada-kindly tell; naḥ-us; kṣamam-excuse; cet-if I have asked an impudent question.

O brāhmaṇa, fully in knowledge of transcendence, you have nothing to do, and therefore you are lying down. It is also understood that you have no money for sense enjoyment. How then has your body become so fat? Under the circumstances, if you do not consider my question impudent, kindly explain how this has happened.

Generally those engaged in spiritual advancement take food only once, either in the afternoon or in the evening. If one takes food only once, naturally he does not become fat. The learned sage, however, was quite fat, and therefore Prahlāda Mahārāja was very much surprised. Because of being experienced in self-realization, a transcendentalist certainly becomes bright-faced. And one who is advanced in self-realization must be considered to possess the body of a brāhmaṇa. Because the bright-faced saintly person was lying down and not working and yet was quite fat, Prahlāda Mahārāja was puzzled and wanted to question him about this.

TEXT 19

kaviḥ kalpo nipuṇa-dṛk

citra-priya-kathaḥ samaḥ

lokasya kurvataḥ karma

śeṣe tad-vīkṣitāpi vā

SYNONYMS

kaviḥ-very learned; kalpaḥ-expert; nipuṇa-dṛk-intelligent; citra-priya-kathaḥ-able to speak palatable words that are pleasing to the heart; samaḥ-equipoised; lokasya-of the people in general; kurvataḥ-engaged in; karma-fruitive work; śeṣe-you lie down; tat-vīkṣitā-seeing them all; api-although; vā-either.

Your Honor appears learned, expert and intelligent in every way. You can speak very well, saying things that are pleasing to the heart. You see that people in general are engaged in fruitive activities, yet you are lying here inactive.

Prahlāda Mahārāja studied the bodily features of the saintly person, and through the saint's physiognomy Prahlāda Mahārāja could understand that he was intelligent and expert, although he was lying down and not doing anything. Prahlāda was naturally inquisitive about why he was lying there inactive.

TEXT 20

śrī-nārada uvāca

sa itthaṁ daitya-patinā

paripṛṣṭo mahā-muniḥ

smayamānas tam abhyāha

tad-vāg-amṛta-yantritaḥ

SYNONYMS

śrī-nāradaḥ uvāca-the great saint Nārada Muni said; saḥ-that saintly person (lying down); ittham-in this way; daitya-patinā-by the King of the Daityas (Prahlāda Mahārāja); paripṛṣṭaḥ-being sufficiently questioned; mahā-muniḥ-the great saintly person; smayamānaḥ-smiling; tam-unto him (Prahlāda Mahārāja); abhyāha-prepared to give answers; tat-vāk-of his words; amṛta-yantritaḥ-being captivated by the nectar.

Nārada Muni continued: When the saintly person was thus questioned by Prahlāda Mahārāja, the King of the Daityas, he was captivated by this shower of nectarean words, and he replied to the inquisitiveness of Prahlāda Mahārāja with a smiling face.

TEXT 21

śrī-brāhmaṇa uvāca

vededam asura-śreṣṭha

bhavān nanv ārya-sammataḥ

īhoparamayor nṝṇāṁ

padāny adhyātma-cakṣuṣā

SYNONYMS

śrī-brāhmaṇaḥ uvāca-the brāhmaṇa replied; veda-know very well; idam-all these things; asura-śreṣṭha-O best of the asuras; bhavān-you; nanu-indeed; ārya-sammataḥ-whose activities are approved by civilized men; īhā-of inclination; uparamayoḥ-of decreasing; nṝṇām-of the people in general; padāni-different stages; adhyātma-cakṣuṣā-by transcendental eyes.

The saintly brāhmaṇa said: O best of the asuras, Prahlāda Mahārāja, who are recognized by advanced and civilized men, you are aware of the different stages of life because of your inherent transcendental eyes, with which you can see a man's character and thus know clearly the results of acceptance and rejection of things as they are.

A pure devotee like Prahlāda Mahārāja can understand the minds of others because of his pure vision in devotional service. A devotee like Prahlāda Mahārāja can study another man's character without difficulty.

TEXT 22

yasya nārāyaṇo devo

bhagavān hṛd-gataḥ sadā

bhaktyā kevalayājñānaṁ

dhunoti dhvāntam arkavat

SYNONYMS

yasya-of whom; nārāyaṇaḥ devaḥ-the Supreme Personality of Godhead, Nārāyaṇa; bhagavān-the Lord; hṛt-gataḥ-in the core of the heart; sadā-always; bhaktyā-by devotional service; kevalayā-alone; ajñānam-ignorance; dhunoti-cleans; dhvāntam-darkness; arka-vat-as the sun.

Nārāyaṇa, the Supreme Personality of Godhead, who is full of all opulences, is predominant within the core of your heart because of your being a pure devotee. He always drives away all the darkness of ignorance, as the sun drives away the darkness of the universe.

The words bhaktyā kevalayā indicate that simply by executing devotional service one can become full of all knowledge. Kṛṣṇa is the master of all knowledge (aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ). The Lord is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), and when the Lord is pleased with a devotee, the Lord instructs him. Only to the devotees, however, does the Lord give instructions by which to advance further and further in devotional service. To others, the nondevotees, the Lord gives instructions according to the manner of their surrender. The pure devotee is described by the words bhaktyā kevalayā. Śrīla Viśvanātha Cakravartī Ṭhākura explains that bhaktyā kevalayā means jñāna-karmādy-amiśrayā, "unmixed with fruitive activities or speculative knowledge." Simply surrendering at the lotus feet is the cause of all a devotee's enlightenment and awareness.

TEXT 23

tathāpi brūmahe praśnāṁs

tava rājan yathā-śrutam

sambhāṣaṇīyo hi bhavān

ātmanaḥ śuddhim icchatā

SYNONYMS

tathāpi-still; brūmahe-I shall answer; praśnān-all the questions; tava-your; rājan-O King; yathā-śrutam-as I have learned by hearing from the authorities; sambhāṣaṇīyaḥ-fit for being addressed; hi-indeed; bhavān-you; ātmanaḥ-of the self; śuddhim-purification; icchatā-by one who desires.

My dear King, although you know everything, you have posed some questions, which I shall try to answer according to what I have learned by hearing from authorities. I cannot remain silent in this regard, for a personality like you is just fit to be spoken to by one who desires self-purification.

A saintly person doesn't wish to speak to anyone and everyone, and he is therefore grave and silent. Generally a common man does not need to be advised. Unless one is prepared to take instructions, it is said that a saintly person should not address him, although sometimes, because of great kindness, a saintly person speaks to ordinary men. As for Prahlāda Mahārāja, however, since he was not a common, ordinary man, whatever questions he posed would have to be answered, even by a great and exalted personality. Therefore the saintly brāhmaṇa did not remain silent, but began to answer. These answers, however, were not concocted by him. This is indicated by the words yathā-śrutam, meaning "as I have heard from the authorities." In the paramparā system, when the questions are bona fide the answers are bona fide. No one should attempt to create or manufacture answers. One must refer to the śāstras and give answers according to Vedic understanding. The words yathā-śrutam refer to Vedic knowledge. The Vedas are known as śruti because this knowledge is received from authorities. The statements of the Vedas are known as śruti-pramāṇa. One should quote evidence from the śruti-the Vedas or Vedic literature-and then one's statements will be correct. Otherwise one's words will proceed from mental concoction.

TEXT 24

tṛṣṇayā bhava-vāhinyā

yogyaiḥ kāmair apūryayā

karmāṇi kāryamāṇo 'haṁ

nānā-yoniṣu yojitaḥ

SYNONYMS

tṛṣṇayā-because of material desires; bhava-vāhinyā-under the sway of the material laws of nature; yogyaiḥ-as it is befitting; kāmaiḥ-by material desires; apūryayā-without end, one after another; karmāṇi-activities; kāryamāṇaḥ-constantly being compelled to perform; aham-I; nānā-yoniṣu-in various forms of life; yojitaḥ-engaged in the struggle for existence.

Because of insatiable material desires, I was being carried away by the waves of material nature's laws, and thus I was engaging in different activities, struggling for existence in various forms of life.

As long as a living entity wants to fulfill various types of material desire, he must continuously change from one body to accept another. Śrīla Viśvanātha Cakravartī Ṭhākura explains that as a small piece of grass falls in a river and is tossed about with different types of wood and tree branches, the living entity floats in the ocean of material existence and is dashed and tossed amidst material conditions. This is called the struggle for existence. One kind of fruitive activity causes the living being to take one form of body, and because of actions performed in that body, another body is created. One must therefore stop these material activities, and the chance to do so is given in the human form of life. Specifically, our energy to act should be engaged in the service of the Lord, for then materialistic activities will automatically stop. One must fulfill one's desires by surrendering unto the Supreme Lord, for He knows how to fulfill them. Even though one may have material desires, one should therefore engage in the devotional service of the Lord. That will purify one's struggle for existence.

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." (Bhāg. 2.3.10)

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." (Bhakti-rasāmṛta-sindhu 1.1.11)

TEXT 25

yadṛcchayā lokam imaṁ

prāpitaḥ karmabhir bhraman

svargāpavargayor dvāraṁ

tiraścāṁ punar asya ca

SYNONYMS

yadṛcchayā-carried by the waves of material nature; lokam-human form; imam-this; prāpitaḥ-achieved; karmabhiḥ-by the influence of different fruitive activities; bhraman-wandering from one form of life to another; svarga-to the heavenly planets; apavargayoḥ-to liberation; dvāram-the gate; tiraścām-lower species of life; punaḥ-again; asya-of the human beings; ca-and.

In the course of the evolutionary process, which is caused by fruitive activities due to undesirable material sense gratification, I have received this human form of life, which can lead to the heavenly planets, to liberation, to the lower species, or to rebirth among human beings.

All living entities within this material world are undergoing the cycle of birth and death according to the laws of nature. This struggle of birth and death in different species may be called the evolutionary process, but in the Western world it has been wrongly explained. Darwin's theory of evolution from animal to man is incomplete because the theory does not present the reverse condition, namely evolution from man to animal. In this verse, however, evolution has been very well explained on the strength of Vedic authority. Human life, which is obtained in the course of the evolutionary process, is a chance for elevation (svargāpavarga) or for degradation (tiraścām punar asya ca). If one uses this human form of life properly, he can elevate himself to the higher planetary systems, where material happiness is many thousands of times better than on this planet, or one may cultivate knowledge by which to become free from the evolutionary process and be reinstated in one's original spiritual life. This is called apavarga, or liberation.

Material life is called pavarga because here we are subject to five different states of suffering, represented by the letters pa, pha, ba, bha and ma. Pa means pariśrama, very hard labor. Pha means phena, or foam from the mouth. For example, sometimes we see a horse foaming at the mouth with heavy labor. Ba means byarthatā, disappointment. In spite of so much hard labor, at the end we find disappointment. Bha means bhaya, or fear. In material life, one is always in the blazing fire of fear, since no one knows what will happen next. Finally, ma means mṛtyu, or death. When one attempts to nullify these five different statuses of life-pa, pha, ba, bha and ma-one achieves apavarga, or liberation from the punishment of material existence.

The word tiraścām refers to degraded life. Human life, of course, provides an opportunity for the best living conditions. As Western people think, from the monkeys come the human beings, who are more comfortably situated. However, if one does not utilize his human life for svarga or apavarga, he falls again to the degraded life of animals like dogs and hogs. Therefore a sane human being must consider whether he will elevate himself to the higher planets, prepare to free himself from the evolutionary process, or travel again through the evolutionary process in higher and lower grades of life. If one works piously one may be elevated to the higher planetary systems or achieve liberation and return home, back to Godhead, but otherwise one may be degraded to a life as a dog, a hog and so on. As explained in Bhagavad-gītā (9.25), yānti deva-vratā devān. Those interested in being elevated to the higher planetary systems (Devaloka or Svargaloka) must prepare to do so. Similarly, if one wants liberation and wants to return home, back to Godhead, he should prepare himself for that purpose.

Our Kṛṣṇa consciousness movement is therefore the highest movement for the benediction of human society because this movement is teaching people how to go back home, back to Godhead. In Bhagavad-gītā (13.22) it is clearly stated that different forms of life are obtained by association with the three modes of material nature (kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu). According to one's association with the material qualities of goodness, passion and ignorance in this life, in one's next life one receives an appropriate body. Modern civilization does not know that because of varied association in material nature, the living entity, although eternal, is placed in different diseased conditions known as the many species of life. Modern civilization is unaware of the laws of nature.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the performer of activities that are in actuality carried out by nature." (Bg. 3.27) Every living entity is under the full control of the stringent laws of material nature, but rascals think themselves independent. Actually, however, they cannot be independent. This is foolishness. A foolish civilization is extremely risky, and therefore the Kṛṣṇa consciousness movement is trying to make people aware of their fully dependent condition under the stringent laws of nature and is trying to save them from being victimized by strong māyā, which is Kṛṣṇa's external energy. Behind the material laws is the supreme controller, Kṛṣṇa (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Therefore if one surrenders unto Kṛṣṇa (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]), one may immediately be freed from the control of external nature (sa guṇa-n samatītyaitān brahma-bhūyāya kalpate). This should be the aim of life.

TEXT 26

tatrāpi dam-patīnāṁ ca

sukhāyānyāpanuttaye

karmāṇi kurvatāṁ dṛṣṭvā

nivṛtto 'smi viparyayam

SYNONYMS

tatra-there; api-also; dam-patīnām-of men and women united by marriage; ca-and; sukhāya-for the sake of pleasure, specifically the pleasure of sex life; anya-apanuttaye-for avoiding misery; karmāṇi-fruitive activities; kurvatām-always engaged in; dṛṣṭvā-by observing; nivṛttaḥ asmi-I have now ceased (from such activities); viparyayam-the opposite.

In this human form of life, a man and women unite for the sensual pleasure of sex, but by actual experience we have observed that none of them are happy. Therefore, seeing the contrary results, I have stopped taking part in materialistic activities.

As stated by Prahlāda Mahārāja, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Man and woman both seek sexual enjoyment, and when they are united by the ritualistic ceremony of marriage, they are happy for some time, but finally there is dissension, and thus there are so many cases of separation and divorce. Although every man and woman is actually eager to enjoy life through sexual unity, the result is disunity and distress. Marriage is recommended to give men and women a concession for restricted sex life, which is also recommended in Bhagavad-gītā by the Supreme Personality of Godhead. Dharmāviruddho bhūteṣu kāmo 'smi: sex life not against the principles of religion is Kṛṣṇa. Every living entity is always eager to enjoy sex life because materialistic life consists of eating, sleeping, sex and fear. In animal life, eating, sleeping, sexual enjoyment and fear cannot be regulated, but for human society the plan is that although men, like animals, must be allowed to eat, sleep, enjoy sex and take protection from fear, they must be regulated. The Vedic plan for eating recommends that one take yajña-śiṣṭa, or prasāda, food offered to Kṛṣṇa. Yajña-śiṣṭāśinaḥ santo mucyante sama-kilbiṣaiḥ: "The devotees of the Lord are released from all kinds of sins because they eat food that is offered first for sacrifice." (Bg. 3.13) In material life, one commits sinful activities, especially in eating, and because of sinful activities one is condemned by nature's laws to accept another body, which is imposed as punishment. Sex and eating are essential, and therefore they are offered to human society under Vedic restrictions so that according to the Vedic injunctions people may eat, sleep, enjoy sex, be protected from fearful life and gradually be elevated and liberated from the punishment of material existence. Thus the Vedic injunctions for marriage offer a concession to human society, the idea being that a man and woman united in a ritualistic marriage ceremony should help one another advance in spiritual life. Unfortunately, especially in this age, men and women unite for unrestricted sexual enjoyment. Thus they are victimized, being obliged to take rebirth in the forms of animals to fulfill their animalistic propensities. The Vedic injunctions therefore warn, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate vid-bhujāṁ ye [SB 5.5.1]. One should not enjoy sex life like hogs, and eat everything, even to the limit of stool. A human being should eat prasāda offered to the Deity and should enjoy sex life according to the Vedic injunctions. He should engage himself in the business of Kṛṣṇa consciousness, he should save himself from the fearful condition of material existence, and he should sleep only to recover from fatigue due to working hard.

The learned brāhmaṇa said that since everything is misused by fruitive workers, he had retired from all fruitive activities.

TEXT 27

sukham asyātmano rūpaṁ

sarvehoparatis tanuḥ

manaḥ-saṁsparśajān dṛṣṭvā

bhogān svapsyāmi saṁviśan

SYNONYMS

sukham-happiness; asya-of him; ātmanaḥ-of the living entity; rūpam-the natural position; sarva-all; īha-material activities; uparatiḥ-completely stopping; tanuḥ-the medium of its manifestation; manaḥ-saṁsparśa-jān-produced from demands for sense gratification; dṛṣṭvā-after seeing; bhogān-sense enjoyment; svapsyāmi-I am sitting silently, thinking deeply about these material activities; saṁviśan-entering into such activities.

The actual form of life for the living entities is one of spiritual happiness, which is real happiness. This happiness can be achieved only when one stops all materialistic activities. Material sense enjoyment is simply imagination. Therefore, considering this subject matter, I have ceased from all material activities and am lying down here.

The difference between the philosophy of the Māyāvādīs and that of the Vaiṣṇavas is explained herein. Both the Māyāvādīs and Vaiṣṇavas know that in materialistic activities there is no happiness. The Māyāvādī philosophers, therefore, adhering to the slogan brahma satyaṁ jagan mithyā, want to refrain from false, materialistic activities. They want to stop all activities and merge in the Supreme Brahman. According to the Vaiṣṇava philosophy, however, if one simply ceases from materialistic activity one cannot remain inactive for very long, and therefore everyone should engage himself in spiritual activities, which will solve the problem of suffering in this material world. It is said, therefore, that although the Māyāvādī philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity (āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]). Thus the so-called renouncer, unable to remain in meditation upon Brahman, returns to materialistic activities by opening hospitals and schools and so on. Therefore, simply cultivating knowledge that materialistic activities cannot give one happiness, and that one should consequently cease from such activities, is insufficient. One should cease from materialistic activities and take up spiritual activities. Then the solution to the problem will be achieved. Spiritual activities are activities performed according to the order of Kṛṣṇa (ānukūlyena kṛṣṇānuśīlanam). If one does whatever Kṛṣṇa says, his activities are not material. For example, when Arjuna fought in response to the order of Kṛṣṇa, his activities were not material. Fighting for sense gratification is a materialistic activity, but fighting by the order of Kṛṣṇa is spiritual. By spiritual activities one becomes eligible to go back home, back to Godhead, and then enjoy blissful life eternally. Here, in the material world, everything is but a mental concoction that will never give us real happiness. The practical solution, therefore, is to cease from materialistic activities and engage in spiritual activities. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). If one works for the sake of pleasing the Supreme Lord-Yajña, or Viṣṇu-one is in liberated life. If one fails to do so, however, he remains in a life of bondage.

TEXT 28

ity etad ātmanaḥ svārthaṁ

santaṁ vismṛtya vai pumān

vicitrām asati dvaite

ghorām āpnoti saṁsṛtim

SYNONYMS

iti-in this way; etat-a person materially conditioned; ātmanaḥ-of his self; sva-artham-own interest; santam-existing within oneself; vismṛtya-forgetting; vai-indeed; pumān-the living entity; vicitrām-attractive false varieties; asati-in the material world; dvaite-other than the self; ghorām-very fearful (due to continuous acceptance of birth and death); āpnoti-one becomes entangled; saṁsṛtim-in material existence.

In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence.

Everyone is trying to be happy because, as explained in the previous verse, sukham asyātmano rūpaṁ sarvehoparatis tanuḥ: when the living entity is in his original spiritual form, he is happy by nature. There is no question of miseries for the spiritual being. As Kṛṣṇa is always happy, the living entities, who are His parts and parcels, are also happy by nature, but because of being put within this material world and forgetting their eternal relationship with Kṛṣṇa, they have forgotten their real nature. Because every one of us is a part of Kṛṣṇa, we have a very affectionate relationship with Him, but because we have forgotten our identities and are considering the body to be the self, we are afflicted by all the troubles of birth, death, old age and disease. This misconception in materialistic life continues unless and until one comes to understand his relationship with Kṛṣṇa. The happiness sought by the conditioned soul is certainly only illusion, as explained in the next verse.

TEXT 29

jalaṁ tad-udbhavaiś channaṁ

hitvājño jala-kāmyayā

mṛgatṛṣṇām upādhāvet

tathānyatrārtha-dṛk svataḥ

SYNONYMS

jalam-water; tat-udbhavaiḥ-by grass grown from that water; channam-covered; hitvā-giving up; ajñaḥ-a foolish animal; jala-kāmyayā-desiring to drink water; mṛgatṛṣṇām-a mirage; upādhāvet-runs after; tathā-similarly; anyatra-somewhere else; artha-dṛk-self-interested; svataḥ-in himself.

Just as a deer, because of ignorance, cannot see the water within a well covered by grass, but runs after water elsewhere, the living entity covered by the material body does not see the happiness within himself, but runs after happiness in the material world.

This is an accurate example depicting how the living entity, because of lack of knowledge, runs after happiness outside his own self. When one understands his real identity as a spiritual being, he can understand the supreme spiritual being, Kṛṣṇa, and the real happiness exchanged between Kṛṣṇa and one's self. It is very interesting to note how this verse points to the body's growth from the spirit soul. The modern materialistic scientist thinks that life grows from matter, but actually the fact is that matter grows from life. The life, or the spiritual soul, is compared herein to water, from which clumps of matter grow in the form of grass. One who is ignorant of scientific knowledge of the spirit soul does not look inside the body to find happiness in the soul; instead, he goes outside to search for happiness, just as a deer without knowledge of the water beneath the grass goes out to the desert to find water. The Kṛṣṇa consciousness movement is trying to remove the ignorance of misled human beings who are trying to find water outside the jurisdiction of life. Raso vai saḥ. Raso 'ham apsu kaunteya. The taste of water is Kṛṣṇa. To quench one's thirst, one must taste water by association with Kṛṣṇa. This is the Vedic injunction.

TEXT 30

dehādibhir daiva-tantrair

ātmanaḥ sukham īhataḥ

duḥkhātyayaṁ cānīśasya

kriyā moghāḥ kṛtāḥ kṛtāḥ

SYNONYMS

deha-ādibhiḥ-with the body, mind, ego and intelligence; daiva-tantraiḥ-under the control of superior power; ātmanaḥ-of the self; sukham-happiness; īhataḥ-searching after; duḥkha-atyayam-diminution of miserable conditions; ca-also; anīśasya-of the living entity fully under the control of material nature; kriyāḥ-plans and activities; moghāḥ kṛtāḥ kṛtāḥ-become baffled again and again.

The living entity tries to achieve happiness and rid himself of the causes of distress, but because the various bodies of the living entities are under the full control of material nature, all his plans in different bodies, one after another, are ultimately baffled.

Because the materialist is in gross ignorance of how the laws of material nature act upon him as a result of his fruitive activity, he mistakenly plans to enjoy bodily comfort in the human form of life through so-called economic development, through pious activities for elevation to the higher planetary systems, and in many other ways, but factually he becomes a victim of the reactions of his fruitive activities. The Supreme Personality of Godhead is situated as the Supersoul within the cores of the hearts of all living entities. As the Lord says in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The desires and activities of the living being are observed by the Supersoul, who is the upadraṣṭā, the overseer, and who orders material nature to fulfill the various desires of the living being. As clearly stated in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

The Lord is situated in everyone's heart, and as one desires, the Lord gives one various types of bodies, which are like machines. Riding on such a machine, the living entity wanders throughout the universe, under the control of material nature and its modes. Thus the living being is not at all free to act, but is fully under the control of material nature, which is fully under the control of the Supreme Personality of Godhead.

As soon as a living entity is victimized by material desires to lord it over material nature, he is subjected to the control of material nature, which is supervised by the Supreme Soul. The result is that one again and again makes plans and is baffled, but as foolish as he is he cannot see the cause of his bafflement. This cause is distinctly stated in Bhagavad-gītā: because one has not surrendered to the Supreme Personality of Godhead, he must work under the control of material nature and its stringent laws (daivī hy eṣā guṇa-mayī mama māyā duratyayā). The only means of becoming free from this entanglement is to surrender to the Supreme Lord. In the human form of life, the living entity must accept this instruction from the Supreme Person, Kṛṣṇa: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "Do not plan to achieve happiness and drive away distress. You will never be successful. Simply surrender unto Me." Unfortunately, however, the living entity does not accept the Supreme Lord's clearly stated instructions from Bhagavad-gītā, and thus he becomes a perpetual captive of the laws of material nature.

Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: [Bg. 3.9]) if one does not act for the satisfaction of Kṛṣṇa, who is known as Viṣṇu or Yajña, he must be entangled in the reactions of fruitive activities. These reactions are called pāpa and puṇya-sinful and pious. By pious activities one is elevated to the higher planetary systems, and by impious activities one is degraded to lower species of life, in which he is punished by the laws of nature. In the lower species of life there is an evolutionary process, and when the term of the living entity's imprisonment or punishment in the lower species is finished, he is again offered a human form and given a chance to decide for himself which way he should plan. If he again misses the opportunity, he is again put into the cycle of birth and death, going sometimes higher and sometimes lower, turning on the saṁsāra-cakra, the wheel of material existence. As a wheel sometimes goes up and sometimes comes down, the stringent laws of material nature make the living entity in material existence sometimes happy and sometimes distressed. How he suffers in the cycle of happiness and distress is described in the next verse.

TEXT 31

ādhyātmikādibhir duḥkhair

avimuktasya karhicit

martyasya kṛcchropanatair

arthaiḥ kāmaiḥ kriyeta kim

SYNONYMS

ādhyātmika-ādibhiḥ-adhyātmika, adhidaivika and adhibhautika; duḥkhaiḥ-by the threefold miseries of material life; avimuktasya-of one who is not freed from such miserable conditions (or one who is subjected to birth, death, old age and disease); karhicit-sometimes; martyasya-of the living entity subjected to death; kṛcchra-upanataiḥ-things obtained because of severe miseries; arthaiḥ-even if some benefit is derived; kāmaiḥ-which can fulfill one's material desires; kriyeta-what do they do; kim-and what is the value of such happiness.

Materialistic activities are always mixed with three kinds of miserable conditions-adhyātmika, adhidaivika and adhibautika. Therefore, even if one achieves some success by performing such activities, what is the benefit of this success? One is still subjected to birth, death, old age, disease and the reactions of his fruitive activities.

According to the materialistic way of life, if a poor man, after laboring very, very hard, gets some material profit at the end of his life, he is considered a success, even though he again dies while suffering the threefold miseries-adhyātmika, adhidaivika and adhibhautika. No one can escape the threefold miseries of materialistic life, namely miseries pertaining to the body and mind, miseries pertaining to the difficulties imposed by society, community, nation and other living entities, and miseries inflicted upon us by natural disturbances from earthquakes, famines, droughts, floods, epidemics, and so on. If one works very hard, suffering the threefold miseries, and then is successful in getting some small benefit, what is the value of this benefit? Besides that, even if a karmī is successful in accumulating some material wealth, he still cannot enjoy it, for he must die in bereavement. I have even seen a dying man begging a medical attendant to increase his life by four years so that he could complete his material plans. Of course, the medical man was unsuccessful in expanding the life of the man, who therefore died in great bereavement. Everyone must die in this way, and after one's mental condition is taken into account by the laws of material nature, he is given another chance to fulfill his desires in a different body. Material plans for material happiness have no value, but under the spell of the illusory energy we consider them extremely valuable. There were many politicians, social reformers and philosophers who died very miserably, without deriving any practical value from their material plans. Therefore, a sane and sensible man never desires to work hard under the conditions of threefold miseries, only to die in disappointment.

TEXT 32

paśyāmi dhanināṁ kleśaṁ

lubdhānām ajitātmanām

bhayād alabdha-nidrāṇāṁ

sarvato 'bhiviśaṅkinām

SYNONYMS

paśyāmi-I can practically see; dhaninām-of persons who are very rich; kleśam-the miseries; lubdhānām-who are extremely greedy; ajita-ātmanām-who are victims of their senses; bhayāt-because of fear; alabdha-nidrāṇām-who are suffering from insomnia; sarvataḥ-from all sides; abhiviśaṅkinām-being particularly afraid.

The brāhmaṇa continued: I am actually seeing how a rich man, who is a victim of his senses, is very greedy to accumulate wealth, and therefore suffers from insomnia due to fear from all sides, despite his wealth and opulence.

Greedy capitalists accumulate wealth under so many miserable conditions, the result being that because they collect money by questionable means, their minds are always agitated. Thus they are unable to sleep at night, and they have to take pills for mental tranquillity to invite sleep. And sometimes even the pills are a failure. Consequently the result of having accumulated money by so much labor is certainly not happiness, but only distress. What is the value of acquiring a comfortable position if one's mind is always disturbed? Narottama dāsa Ṭhākura has therefore sung:

saṁsāra-biṣānale, dibāniśi hiyā jvale,
juḍāite nā kainu upāya

"I am suffering from the poisonous effect of material enjoyment. Thus my heart is always burning and is almost on the verge of failure." The result of the greedy capitalist's unnecessary accumulation of wealth is that he must suffer from a blazing fire of anxiety and always be concerned with how to save his money and invest it properly to get more and more. Such a life is certainly not very happy, but because of the spell of the illusory energy, materialistic persons engage in such activities.

As far as our Kṛṣṇa consciousness movement is concerned, we are getting money naturally, by the grace of God, by selling our literature. This literature is not sold for our sense gratification; to spread the Kṛṣṇa consciousness movement we need so many things, and Kṛṣṇa is therefore supplying us the requisite money to advance this mission. The mission of Kṛṣṇa is to spread Kṛṣṇa consciousness all over the world, and for this purpose we naturally must have sufficient money. Therefore, according to the advice of Śrīla Rūpa Gosvāmī Prabhupāda, we should not give up attachment to money that can spread the Kṛṣṇa consciousness movement. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.2.256):

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairagyaṁ phalgu kathyate

"When persons eager to achieve liberation renounce things which are related to the Supreme Personality of Godhead, though they are material, this is called incomplete renunciation." Money that can help in spreading the Kṛṣṇa consciousness movement is not a part of the material world, and we should not give it up, thinking that it is material. Śrīla Rūpa Gosvāmī advises:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

"When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness." (Bhakti-rasāmṛta-sindhu 1.2.255) Money is undoubtedly coming in great quantities, but we should not be attached to this money for sense gratification; every cent should be spent for spreading the Kṛṣṇa consciousness movement, not for sense gratification. There is danger for a preacher when he receives great quantities of money, for as soon as he spends even a single cent of the collection for his personal sense gratification, he becomes a fallen victim. The preachers of the Kṛṣṇa consciousness movement should be extremely careful not to misuse the immense quantities of money needed to spread this movement. Let us not make this money the cause of our distress; it should be used for Kṛṣṇa, and that will cause our eternal happiness. Money is Lakṣmī, or the goddess of fortune, the companion of Nārāyaṇa. Lakṣmījī must always remain with Nārāyaṇa, and then there need be no fear of degradation.

TEXT 33

rājataś caurataḥ śatroḥ

sva-janāt paśu-pakṣitaḥ

arthibhyaḥ kālataḥ svasmān

nityaṁ prāṇārthavad bhayam

SYNONYMS

rājataḥ-from the government; caurataḥ-from thieves and rogues; śatroḥ-from enemies; sva-janāt-from relatives; paśu-pakṣitaḥ-from animals and birds; arthibhyaḥ-from beggars and persons seeking charity; kālataḥ-from the time factor; svasmāt-as well as from one's self; nityam-always; prāṇa-artha-vat-for one who has life or money; bhayam-fear.

Those who are considered materially powerful and rich are always full of anxieties because of governmental laws, thieves and rogues, enemies, family members, animals, birds, persons seeking charity, the inevitable time factor and even their own selves. Thus they are invariably afraid.

The word svasmāt means "from one's self." Because of attachment for money, the richest person is even afraid of himself. He fears that he may have locked his money in an unsafe manner or might have committed some mistake. Aside from the government and its income tax and aside from thieves, even a rich man's own relatives are always thinking of how to take advantage of him and take away his money. Sometimes these relatives are described as sva janaka-dasyu, which means "rogues and thieves in the guise of relatives." Therefore, there is no need to accumulate wealth or unnecessarily endeavor for more and more money. The real business of life is to ask "Who am I?" and to understand one's self. world and understand how to return home, back to Godhead.

TEXT 34

śoka-moha-bhaya-krodha-

rāga-klaibya-śramādayaḥ

yan-mūlāḥ syur nṛṇāṁ jahyāt

spṛhāṁ prāṇārthayor budhaḥ

SYNONYMS

śoka-lamentation; moha-illusion; bhaya-fear; krodha-anger; rāga-attachment; klaibya-poverty; śrama-unnecessary labor; ādayaḥ-and so on; yat-mūlāḥ-the original cause of all these; syuḥ-become; nṛṇām-of human beings; jahyāt-should give up; spṛhām-the desire; prāṇa-for bodily strength or prestige; arthayoḥ-and accumulating money; budhaḥ-an intelligent person.

Those in human society who are intelligent should give up the original cause of lamentation, illusion, fear, anger, attachment, poverty and unnecessary labor. The original cause of all of these is the desire for unnecessary prestige and money.

Here is the difference between Vedic civilization and the modern demoniac civilization. Vedic civilization concerned itself with how to achieve self-realization, and for this purpose one was recommended to have a small income to maintain body and soul together. The society was divided into brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and the members of this society would limit their endeavors to meeting their minimum demands. The brāhmaṇas, in particular, would have no material desires. Because the kṣatriyas had to rule the people, it was necessary for them to have money and prestige. But the vaiśyas were satisfied with agricultural produce and milk from the cow, and if by chance there were excess, trade was allowed. The śūdras were also happy, for they would get food and shelter from the three higher classes. In the demoniac civilization of the present day, however, there is no question of brāhmaṇas or kṣatriyas; there are only so-called workers and a flourishing mercantile class who have no goal in life.

According to Vedic civilization, the ultimate perfection of life is to take sannyāsa, but at the present moment people do not know why sannyāsa is accepted. Because of misunderstanding, they think that one accepts sannyāsa to escape social responsibilities. But one does not accept sannyāsa to escape from responsibility to society. Generally one accepts sannyāsa at the fourth stage of spiritual life. One begins as a brahmacārī then becomes a gṛhastha, a vānaprastha and finally a sannyāsī to take advantage of the duration of one's life by engaging oneself fully in self-realization. Sannyāsa does not mean begging from door to door to accumulate money for sense gratification. However, because in Kali-yuga people are more or less prone to sense gratification, immature sannyāsa is not recommended. Śrīla Rūpa Gosvāmī writes in his Nectar of Instruction (2):

atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati

"One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements." A sannyāsī should have an institution meant to preach Kṛṣṇa consciousness; he need not accumulate money for himself. We recommend that as soon as money accumulates in our Kṛṣṇa consciousness movement, fifty per cent of it should be invested in printing books, and fifty per cent for expenditures, especially in establishing centers all over the world. The managers of the Kṛṣṇa consciousness movement should be extremely cautious in regard to this point. Otherwise money will be the cause of lamentation, illusion, fear, anger, material attachment, material poverty, and unnecessary hard work. When I was alone in Vṛndāvana, I never attempted to construct maṭhās or temples; rather, I was fully satisfied with the small amount of money I could gather by selling Back to Godhead, and thus I would provide for myself and also print the literature. When I went to foreign countries, I lived according to the same principle, but when Europeans and Americans began to give money profusely, I started temples and Deity worship. The same principle should still be followed. Whatever money is collected should be spent for Kṛṣṇa, and not a farthing for sense gratification. This is the Bhāgavata principle.

TEXT 35

madhukāra-mahā-sarpau

loke 'smin no gurūttamau

vairāgyaṁ paritoṣaṁ ca

prāptā yac-chikṣayā vayam

SYNONYMS

madhukāra-bees that go from flower to flower to collect honey; mahā-sarpau-the big snake (the python, which does not move from one place to another); loke-in the world; asmin-this; naḥ-our; guru-spiritual masters; uttamau-first-class; vairāgyam-renunciation; paritoṣam ca-and satisfaction; prāptāḥ-obtained; yat-śikṣayā-by whose instruction; vayam-we.

The bee and the python are two excellent spiritual masters who give us exemplary instructions regarding how to be satisfied by collecting only a little and how to stay in one place and not move.

TEXT 36

virāgaḥ sarva-kāmebhyaḥ

śikṣito me madhu-vratāt

kṛcchrāptaṁ madhuvad vittaṁ

hatvāpy anyo haret patim

SYNONYMS

virāgaḥ-detachment; sarva-kāmebhyaḥ-from all material desires; śikṣitaḥ-has been taught; me-unto me; madhu-vratāt-from the bumblebee; kṛcchra-with great difficulties; āptam-acquired; madhu-vat-as good as honey ("money is honey"); vittam-money; hatvā-killing; api-even; anyaḥ-another; haret-takes away; patim-the owner.

From the bumblebee I have learned to be unattached to accumulating money, for although money is as good as honey, anyone can kill its owner and take it away.

The honey gathered in the comb is taken away by force. Therefore one who accumulates money should realize that he may be harassed by the government or by thieves or even killed by enemies. Especially in this age of Kali-yuga, it is said that instead of protecting the money of the citizens, the government itself will take away the money with the force of law. The learned brāhmaṇa had therefore decided that he should not accumulate any money. One should own as much as he immediately needs. There is no need to keep a big balance at hand, along with the fear that it may be plundered by the government or by thieves.

TEXT 37

anīhaḥ parituṣṭātmā

yadṛcchopanatād aham

no cec chaye bahv-ahāni

mahāhir iva sattvavān

SYNONYMS

anīhaḥ-with no desire to possess more; parituṣṭa-very satisfied; ātmā-self; yadṛcchā-in its own way, without endeavor; upanatāt-by things brought in by possession; aham-I; no-not; cet-if so; śaye-I lie down; bahu-many; ahāni-days; mahā-ahiḥ-a python; iva-like; sattva-vān-enduring.

I do not endeavor to get anything, but am satisfied with whatever is achieved in its own way. If I do not get anything, I am patient and unagitated like a python and lie down in this way for many days.

One should learn detachment from the bumblebees, for they collect drops of honey here and there and keep it in their honeycomb, but then someone comes and by force takes all the honey away, leaving the bumblebees with nothing. Therefore one should learn from the bumblebee not to keep more money than one needs. Similarly, one should learn from the python to stay in one place for many, many days without focal and then eat only if something comes in its own way. Thus the learned brāhmaṇa gave instructions gained from two creatures, namely the bumblebee and the python.

TEXT 38

kvacid alpaṁ kvacid bhūri

bhuñje 'nnaṁ svādv asvādu vā

kvacid bhūri guṇopetaṁ

guṇa-hīnam uta kvacit

śraddhayopahṛtaṁ kvāpi

kadācin māna-varjitam

bhuñje bhuktvātha kasmiṁś cid

divā naktaṁ yadṛcchayā

SYNONYMS

kvacit-sometimes; alpam-very little; kvacit-sometimes; bhūri-a great quantity; bhuñje-I eat; annam-food; svādu-palatable; asvādu-stale; vā-either; kvacit-sometimes; bhūri-great; guṇa-upetam-a nice flavor; guṇa-hīnam-without flavor; uta-whether; kvacit-sometimes; śraddhayā-respectfully; upahṛtam-brought by someone; kvāpi-sometimes; kadācit-sometimes; māna-varjitam-offered without respect; bhuñje-I eat; bhuktvā-after eating; atha-as such; kasmin cit-sometimes, in some place; divā-during the daytime; naktam-or at night; yadṛcchayā-as it is available.

Sometimes I eat a very small quantity and sometimes a great quantity. Sometimes the food is very palatable, and sometimes it is stale. Sometimes prasāda is offered with great respect, and sometimes food is given neglectfully. Sometimes I eat during the day and sometimes at night. Thus I eat what is easily available.

TEXT 39

kṣaumaṁ dukūlam ajinaṁ

cīraṁ valkalam eva vā

vase 'nyad api samprāptaṁ

diṣṭa-bhuk tuṣṭa-dhīr aham

SYNONYMS

kṣaumam-clothing made of linen; dukūlam-silk or cotton; ajinam-deerskin; cīram-loincloth; valkalam-bark; eva-as it is; vā-either; vase-I put on; anyat-something else; api-although; samprāptam-as available; diṣṭa-bhuk-because of destiny; tuṣṭa-satisfied; dhīḥ-mind; aham-I am.

To cover my body I use whatever is available, whether it be linen, silk, cotton, bark or deerskin, according to my destiny, and I am fully satisfied and unagitated.

TEXT 40

kvacic chaye dharopasthe

tṛṇa-parṇāśma-bhasmasu

kvacit prāsāda-paryaṅke

kaśipau vā parecchayā

SYNONYMS

kvacit-sometimes; śaye-I lie down; dhara-upasthe-on the surface of the earth; tṛṇa-on grass; parṇa-leaves; aśma-stone; bhasmasu-or a pile of ashes; kvacit-sometimes; prāsāda-in palaces; paryaṅke-on a first-class bedstead; kaśipau-on a pillow; vā-either; para-of another; icchayā-by the wish.

Sometimes I lie on the surface of the earth, sometimes on leaves, grass or stone, sometimes on a pile of ashes, or sometimes, by the will of others, in a palace on a first-class bed with pillows.

The learned brāhmaṇa's description indicates different types of births, for one lies down according to one's body. Sometimes one takes birth as an animal and sometimes as a king. When he takes birth as an animal he must lie down on the ground, and when he takes birth as a king or a very rich man he is allowed to lie in first-class rooms in huge palaces decorated with beds and other furniture. Such facilities are not available, however, at the sweet will of the living entity; rather, they are available by the supreme will (parecchayā), or by the arrangement of māyā. As stated in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The living entity, according to his material desires, receives different types of bodies, which are nothing but machines offered by material nature according to the order of the Supreme Personality of Godhead. By the will of the Supreme, one must take different bodies with different means for lying down.

TEXT 41

kvacit snāto 'nuliptāṅgaḥ

suvāsāḥ sragvy alaṅkṛtaḥ

rathebhāśvaiś care kvāpi

dig-vāsā grahavad vibho

SYNONYMS

kvacit-sometimes; snātaḥ-bathing very nicely; anulipta-aṅgaḥ-with sandalwood pulp smeared all over the body; su-vāsāḥ-dressing with very nice garments; sragvī-decorated with garlands of flowers; alaṅkṛtaḥ-bedecked with various types of ornaments; ratha-on a chariot; ibha-on an elephant; aśvaiḥ-or on the back of a horse; care-I wander; kvāpi-sometimes; dik-vāsāḥ-completely naked; graha-vat-as if haunted by a ghost; vibho-O lord.

O my lord, sometimes I bathe myself very nicely, smear sandalwood pulp all over my body, put on a flower garland, and dress in fine garments and ornaments. Then I travel like a king on the back of an elephant or on a chariot or horse. Sometimes, however, I travel naked, like a person haunted by a ghost.

TEXT 42

nāhaṁ ninde na ca staumi

sva-bhāva-viṣamaṁ janam

eteṣāṁ śreya āśāse

utaikātmyaṁ mahātmani

SYNONYMS

na-not; aham-I; ninde-blaspheme; na-nor; ca-also; staumi-praise; sva-bhāva-whose nature; viṣamam-contradictory; janam-a living entity or human being; eteṣām-of all of them; śreyaḥ-the ultimate benefit; āśāse-I pray for; uta-indeed; aikātmyam-oneness; mahā-ātmani-in the Supersoul, the Parabrahman (Kṛṣṇa).

Different people are of different mentalities. Therefore it is not my business either to praise them or to blaspheme them. I only desire their welfare, hoping that they will agree to become one with the Supersoul, the Supreme Personality of Godhead, Kṛṣṇa.

As soon as one comes to the platform of bhakti-yoga, one understands fully the Supreme Personality of Godhead, Vāsudeva, is the goal of life (vāsudevaḥ samam iti sa mahātmā sudurlabhaḥ). This is the instruction of all the Vedic literature (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15], sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). There is no use in praising someone for material qualifications or blaspheming him for material disqualifications. In the material world, good and bad have no meaning because if one is good he may be elevated to a higher planetary system and if one is bad he may be degraded to the lower planetary systems. People of different mentalities are sometimes elevated and sometimes degraded, but this is not the goal of life. Rather, the goal of life is to become free from elevation and degradation and take to Kṛṣṇa consciousness. Therefore a saintly person does not discriminate between that which is supposedly good and supposedly bad; rather, he desires for everyone to be happy in Kṛṣṇa consciousness, which is the ultimate goal of life.

TEXT 43

vikalpaṁ juhuyāc cittau

tāṁ manasy artha-vibhrame

mano vaikārike hutvā

taṁ māyāyāṁ juhoty anu

SYNONYMS

vikalpam-discrimination (between good and bad, one person and another, one nation and another, and all similar discrimination); juhuyāt-one should offer as oblations; cittau-in the fire of consciousness; tām-that consciousness; manasi-in the mind; artha-vibhrame-the root of all acceptance and rejection; manaḥ-that mind; vaikārike-in false ego, identification of oneself with matter; hutvā-offering as oblations; tam-this false ego; māyāyām-in the total material energy; juhoti-offers as oblations; anu-following this principle.

The mental concoction of discrimination between good and bad should be accepted as one unit and then invested in the mind, which should then be invested in the false ego. The false ego should be invested in the total material energy. This is the process of fighting false discrimination.

This verse describes how a yogī can become free from material affection. Because of material attraction, a karmī cannot see himself. Jñānīs can discriminate between matter and spirit, but the yogīs, the best of whom are the bhakti-yogīs, want to return home, back to Godhead. The karmīs are completely in illusion, the jñānīs are neither in illusion nor in positive knowledge, but the yogīs, especially the bhakti-yogīs, are completely on the spiritual platform. As confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down under any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." Thus a devotee's position is secure. A devotee is at once elevated to the spiritual platform. Others, such as jñānīs and haṭha-yogīs, can only gradually ascend to the spiritual platform by nullifying their material discrimination on the platform of psychology and nullifying the false ego, by which one thinks, "I am this body, a product of matter." One must merge the false ego into the total material energy and merge the total material energy into the supreme energetic. This is the process of becoming free from material attraction.

TEXT 44

ātmānubhūtau tāṁ māyāṁ

juhuyāt satya-dṛṅ muniḥ

tato nirīho viramet

svānubhūty-ātmani sthitaḥ

SYNONYMS

ātma-anubhūtau-unto self-realization; tām-that; māyām-the false ego of material existence; juhuyāt-should offer as an oblation; satya-dṛk-one who has actually realized the ultimate truth; muniḥ-such a thoughtful person; tataḥ-because of this self-realization; nirīhaḥ-without material desires; viramet-one must completely retire from material activities; sva-anubhūti-ātmani-in self-realization; sthitaḥ-thus being situated.

A learned, thoughtful person must realize that material existence is illusion. This is possible only by self-realization. A self-realized person, who has actually seen the truth, should retire from all material activities, being situated in self-realization.

By an analytical study of the entire constitution of the body, one can surely come to the conclusion that the soul is different from all the body's material constituents, such as earth, water, fire and air. Thus the difference between the body and soul can be realized by a person who is thoughtful (manīṣī or muni), and after this realization of the individual spirit soul one can very easily understand the supreme spirit soul. If one thus realizes that the individual soul is subordinate to the supreme spirit soul, he achieves self-realization. As explained in the Thirteenth Chapter of Bhagavad-gītā, there are two souls within the body. The body is called kṣetra, and there are two kṣetra jñas, or occupants of the body, namely the Supersoul (Paramātmā) and the individual soul. The Supersoul and the individual soul are like two birds sitting on the same tree (the material body). One bird, the individual, forgetful bird, is eating the fruit of the tree, not caring for the instructions of the other bird, which is only a witness to the activities of the first bird, who is his friend. When the forgetful bird comes to understand the supreme friend who is always with him and trying to give him guidance in different bodies, he takes shelter at the lotus feet of that supreme bird. As explained in the yoga process, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. When one actually becomes a perfect yogī, by meditation he can see the supreme friend and surrender unto Him. This is the beginning of bhakti-yoga, or actual life in Kṛṣṇa consciousness.

TEXT 45

svātma-vṛttaṁ mayetthaṁ te

suguptam api varṇitam

vyapetaṁ loka-śāstrābhyāṁ

bhavān hi bhagavat-paraḥ

SYNONYMS

sva-ātma-vṛttam-the information of the history of self-realization; mayā-by me; ittham-in this way; te-unto you; su-guptam-extremely confidential; api-although; varṇitam-explained; vyapetam-without; loka-śāstrābhyām-the opinion of the common man or common literatures; bhavān-your good self; hi-indeed; bhagavat-paraḥ-having fully realized the Personality of Godhead.

Prahlāda Mahārāja, you are certainly a self-realized soul and a devotee of the Supreme Lord. You do not care for public opinion or so-called scriptures. For this reason I have described to you without hesitation the history of my self-realization.

A person who is actually a devotee of Kṛṣṇa does not care about so-called public opinion and Vedic or philosophical literatures. Prahlāda Mahārāja, who is such a devotee, always defied the false instructions of his father and the so-called teachers who were appointed to teach him. Instead, he simply followed the instructions of Nārada Muni, his guru, and thus he always remained a stalwart devotee. This is the nature of an intelligent devotee. The Śrīmad-Bhāgavatam instructs, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. One who is actually very intelligent must join the Kṛṣṇa consciousness movement, realizing his own self as an eternal servant of Kṛṣṇa, and thus practice constant chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 46

śrī-nārada uvāca

dharmaṁ pāramahaṁsyaṁ vai

muneḥ śrutvāsureśvaraḥ

pūjayitvā tataḥ prīta

āmantrya prayayau gṛham

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni said; dharmam-the occupational duty; pāramahaṁsyam-of the paramahaṁsas, the most perfect human beings; vai-indeed; muneḥ-from the saintly person; śrutvā-thus hearing; asura-īśvaraḥ-the King of the asuras, Prahlāda Mahārāja; pūjayitvā-by worshiping the saintly person; tataḥ-thereafter; prītaḥ-being very pleased; āmantrya-taking permission; prayayau-left that place; gṛham-for his home.

Nārada Muni continued: After Prahlāda Mahārāja, the King of the demons, heard these instructions from the saint, he understood the occupational duties of a perfect person [paramahaṁsa]. Thus he duly worshiped the saint, took his permission and then left for his own home.

As quoted in Caitanya-caritāmṛta (Madhya 8.128), Śrī Caitanya Mahāprabhu said:

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā sei 'guru' haya

A guru, or spiritual master, can be anyone who is well conversant with the science of Kṛṣṇa. Therefore although Prahlāda Mahārāja was a gṛhastha ruling over the demons, he was a paramahaṁsa, the best of human beings, and thus he is our guru. In the list of gurus, or authorities, Prahlāda Mahārāja's name is therefore mentioned:

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

(�ṣ�jD툟��]��S3",RH>Bhāg. 6.3.20)

The conclusion is that a paramahaṁsa is an exalted devotee (bhagavat-priya). Such a paramahaṁsa may be in any stage of life-brahmacāri, gṛhastha, vānaprastha or sannyāsa-and be equally liberated and exalted.

Thus end the Bhaktivedanta purports of the Seventh Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Behavior of a Perfect Person."

Chapter Fourteen

Ideal Family Life

This chapter describes the occupational duties of the householder according to the time, the country and the performer. When Yudhiṣṭhira Mahārāja became very much inquisitive about the occupational duties for the householder, Nārada Muni advised him that a gṛhastha's first duty is to be fully dependent on Vāsudeva, Kṛṣṇa, and to try to satisfy Him in all respects by executing one's prescribed devotional service. This devotional service will depend on the instructions of authorities and the association of devotees who are actually engaged in devotional service. The beginning of devotional service is śravaṇam, or hearing. One must hear from the mouths of realized souls. In this way the gṛhastha's attraction to his wife and children will gradually be reduced.

As for the maintenance of his family, a gṛhastha, while earning what he requires for his living, must be very conscientious and must not undergo extraordinary endeavor simply to accumulate money and unnecessarily increase in material comforts. Although a gṛhastha should externally be very active in earning his livelihood, he should internally be situated as a fully self-realized person, without attachment for material gains. His dealings with family members or friends should be performed simply to fulfill their purpose; one should not be extravagantly engaged in this way. Instructions from family members and society should be accepted superficially, but in essence the gṛhastha should be engaged in occupational duties advised by the spiritual master and śāstra. Specifically a gṛhastha should engage in agricultural activities to earn money. As stated in Bhagavad-gītā (18.44), kṛṣi-go-rakṣya-vāṇijyam-agriculture, cow protection and trade-are special duties of gṛhasthas. If by chance or by the grace of the Lord more money comes, it should be properly engaged for the Kṛṣṇa consciousness movement. One should not be eager to earn more money simply for sensual pleasure. A gṛhastha should always remember that one who is endeavoring to accumulate more money than necessary is to be considered a thief and is punishable by the laws of nature.

A gṛhastha should be very much affectionate toward lower animals, birds and bees, treating them exactly like his own children. A gṛhastha should not indulge in killing animals or birds for sense gratification. He should provide the necessities of life even to the dogs and the lowest creatures and should not exploit others for sense gratification. Factually, according to the instructions of Śrīmad-Bhāgavatam, every gṛhastha is a great communist who provides the means of living for everyone. Whatever a gṛhastha may possess he should equally distribute to all living entities, without discrimination. The best process is to distribute prasāda.

A gṛhastha should not be very much attached to his wife; he should engage even his own wife in serving a guest with all attention. Whatever money a gṛhastha accumulates by the grace of God he should spend in five activities, namely worshiping the Supreme Personality of Godhead, receiving Vaiṣṇavas and saintly persons, distributing prasāda to the general public and to all living entities, offering prasāda to his forefathers, and also offering prasāda to his own self. Gṛhasthas should always be ready to worship everyone as mentioned above. The gṛhastha should not eat anything not offered to the Supreme Personality of Godhead. As it is said in the Bhagavad-gītā (3.13), yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ: "The devotees of the Lord are released from all kinds of sins because they eat food that is offered first for sacrifice." The gṛhastha should also visit the holy places of pilgrimage mentioned in the purāṇas. In this way he should fully engage in worshiping the Supreme Personality of Godhead for the benefit of his family, his society, his country, and humanity at large.

TEXT 1

śrī-yudhiṣṭhira uvāca

gṛhastha etāṁ padavīṁ

vidhinā yena cāñjasā

yāyād deva-ṛṣe brūhi

mādṛśo gṛha-mūḍha-dhīḥ

SYNONYMS

śrī-yudhiṣṭhiraḥ uvāca-Yudhiṣṭhira Mahārāja said; gṛhasthaḥ-a person living with his family; etām-this (the process mentioned in the previous chapter); padavīm-position of liberation; vidhinā-according to the instructions of Vedic scripture; yena-by which; ca-also; añjasā-easily; yāyāt-may get; deva-ṛṣe-O great sage among the demigods; brūhi-kindly explain; mādṛśaḥ-such as me; gṛha-mūḍha-dhīḥ-completely ignorant of the goal of life.

Mahārāja Yudhiṣṭhira inquired from Nārada Muni: O my lord, O great sage, kindly explain how we who are staying at home without knowledge of the goal of life may also easily attain liberation, according to the instructions of the Vedas.

In the previous chapters the great sage Nārada has explained how a brahmacārī, a vānaprastha and a sannyāsī should act. He first explained the dealings of a brahmacārī, vānaprastha and sannyāsī because these three āśramas, or statuses of life, are extremely important for fulfillment of the goal of life. One should note that in the brahmacārī-āśrama, vānaprastha-āśrama and sannyāsa-āśrama there is no scope for sex life, whereas sex is allowed in gṛhastha life under regulations. Nārada Muni, therefore, first described brahmacarya, vānaprastha and sannyāsa because he wanted to stress that sex is not at all necessary, although one who absolutely requires it is allowed to enter gṛhastha life, or household life, which is also regulated by the śāstras and guru. Yudhiṣṭhira Mahārāja could understand all this. Therefore, as a gṛhastha, he presented himself as gṛha-mūḍha-dhīḥ, one who is completely ignorant of the goal of life. A person who remains a householder in family life is certainly ignorant of life's goal; he is not very much advanced in intelligence. As soon as possible, one should give up his so-called comfortable life at home and prepare to undergo austerity, or tapasya. Tapo divyaṁ putrakā. According to the instructions given by Ṛṣabhadeva to His sons, we should not create a so-called comfortable situation, but must prepare to undergo austerity. This is how a human being should actually live to fulfill life's ultimate goal.

TEXT 2

śrī-nārada uvāca

gṛheṣv avasthito rājan

kriyāḥ kurvan yathocitāḥ

vāsudevārpaṇaṁ sākṣād

upāsīta mahā-munīn

SYNONYMS

śrī-nāradaḥ uvāca-Śrī Nārada Muni replied; gṛheṣu-at home; avasthitaḥ-staying (a householder generally stays home with his wife and children); rājan-O King; kriyāḥ-activities; kurvan-performing; yathocitāḥ-suitable (as instructed by the guru and śāstra); vāsudeva-unto Lord Vāsudeva; arpaṇam-dedicating; sākṣāt-directly; upāsīta-should worship; mahā-munīn-the great devotees.

Nārada Muni replied: My dear King, those who stay at home as householders must act to earn their livelihood, and instead of trying to enjoy the results of their work themselves, they should offer these results to Kṛṣṇa, Vāsudeva. How to satisfy Vāsudeva in this life can be perfectly understood through the association of great devotees of the Lord.

The format for gṛhastha life should be dedication to the Supreme Personality of Godhead. In Bhagavad-gītā (6.1) it is said:

anāśritaḥ karma-phalaṁ
kāryaṁ karma karoti yaḥ
sa sannyāsī ca yogī ca
na niragnir na cākriyaḥ

"One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work." Whether one acts as a brahmacārī, gṛhastha, vānaprastha or sannyāsī, he must act only for the satisfaction of the Supreme Personality of Godhead, Vāsudeva-Kṛṣṇa, the son of Vasudeva. This should be the principle for everyone's life. Nārada Muni has already described the principles of life for a brahmacāri, vānaprastha and sannyāsī, and now he is describing how a gṛhastha should live. The basic principle is to satisfy the Supreme Personality of Godhead.

The science of satisfying the Supreme Lord can be learned as described here: sākṣād upāsīta mahā-munīn. The word mahā-munīn refers to great saintly persons or devotees. Saintly persons are generally known as munis, or thoughtful philosophers concerned with transcendental subject matters, and mahā-munīn refers to those who have not only thoroughly studied the goal of life but who are actually engaged in satisfying the Supreme Personality of Godhead, Vāsudeva. These persons are known as devotees. Unless one associates with devotees, one cannot learn the science of vāsudevārpaṇa, or dedicating one's life to Vāsudeva, Kṛṣṇa, the Supreme Personality of Godhead.

In India the principles of this science were followed strictly. Even fifty years ago, I saw that in the villages of Bengal and the suburbs of Calcutta, people engaged in hearing Śrīmad-Bhāgavatam daily when all their activities ended, or at least in the evening before going to bed. Everyone would hear the Bhāgavatam. Bhāgavata classes were held in every village, and thus people had the advantage of hearing Śrīmad-Bhāgavatam, which describes everything about the aim of life-liberation or salvation. This will be clearly explained in the next verses.

TEXTS 3–4

śṛṇvan bhagavato 'bhīkṣṇam

avatāra-kathāmṛtam

śraddadhāno yathā-kālam

upaśānta-janāvṛtaḥ

sat-saṅgāc chanakaiḥ saṅgam

ātma-jāyātmajādiṣu

vimuñcen mucyamāneṣu

svayaṁ svapnavad utthitaḥ

SYNONYMS

śṛṇvan-hearing; bhagavataḥ-of the Lord; abhīkṣṇam-always; avatāra-of the incarnations; kathā-narrations; amṛtam-the nectar; śraddadhānaḥ-being very faithful in hearing about the Supreme Personality of Godhead; yathā-kālam-according to time (generally a gṛhastha can find time in the evening or in the afternoon); upaśānta-completely relieved of material activities; jana-by persons; āvṛtaḥ-being surrounded; sat-saṅgāt-from such good association; śanakaiḥ-gradually; saṅgam-association; ātma-in the body; jāyā-wife; ātma-ja-ādiṣu-as well as in children; vimuñcet-one should get free from the attachment for such association; mucyamāneṣu-being severed (from him); svayam-personally; svapna-vat-like a dream; utthitaḥ-awakened.

A gṛhastha must associate again and again with saintly persons, and with great respect he must hear the nectar of the activities of the Supreme Lord and His incarnations as these activities are described in Śrīmad-Bhāgavatam and other Purāṇas. Thus one should gradually become detached from affection for his wife and children, exactly like a man awakening from a dream.

The Kṛṣṇa consciousness movement has been established to give gṛhasthas all over the world an opportunity to hear Śrīmad-Bhāgavatam and Bhagavad-gītā specifically. The process, as described in many ways, is one of hearing and chanting (śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]). Everyone, especially the gṛhasthas, who are mūḍha-dhī, ignorant about the goal of life, should be given opportunities to hear about Kṛṣṇa. Simply by hearing, by attending lectures in the different centers of the Kṛṣṇa consciousness movement, where topics of Kṛṣṇa from Bhagavad-gītā and Śrīmad-Bhāgavatam are discussed, they will be purified of their sinful inclination for constant indulgence in illicit sex, meat-eating, intoxication and gambling, which have all become prominent in modern days. Thus they can be raised to the status of light. Puṇya-śravaṇa-kīrtanaḥ. Simply by joining the kīrtana-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-and by hearing about Kṛṣṇa from Bhagavad-gītā, one must be purified, especially if he also takes prasāda. This is all going on in the Kṛṣṇa consciousness movement.

Another specific description here is śṛṇvan bhagavato 'bhīkṣṇam avatāra-kathāmṛtam. It is not that because one has once finished Bhagavad-gītā he should not hear it again. The word abhīkṣṇam is very important. We should hear again and again. There is no question of stopping: even if one has read these topics many times, he should go on reading again and again because bhagavat-kathā, the words spoken by Kṛṣṇa and spoken by Kṛṣṇa's devotees about Kṛṣṇa, are amṛtam, nectar. The more one drinks this amṛtam, the more he advances in his eternal life.

The human form of life is meant for liberation, but unfortunately, due to the influence of Kali-yuga, every day the gṛhasthas are working hard like asses. Early in the morning they rise and travel even a hundred miles away to earn bread. Especially in the Western countries, I have seen that people awaken at five o'clock to go to offices and factories to earn their livelihood. People in Calcutta and Bombay also do this every day. They work very hard in the office or factory, and again they spend three or four hours in transportation returning home. Then they retire at ten o'clock and again rise early in the morning to go to their offices and factories. This kind of hard labor is described in the śāstras as the life of pigs and stool-eaters. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate vid-bhujāṁ ye: "Of all living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool." (Bhāg. 5.5.1) One must find some time for hearing Śrīmad-Bhāgavatam and Bhagavad-gītā. This is Vedic culture. One should work eight hours at the most to earn his livelihood, and either in the afternoon or in the evening a householder should associate with devotees to hear about the incarnations of Kṛṣṇa and His activities and thus be gradually liberated from the clutches of māyā. However, instead of finding time to hear about Kṛṣṇa, the householders, after working hard in offices and factories, find time to go to a restaurant or a club where instead of hearing about Kṛṣṇa and His activities they are very much pleased to hear about the political activities of demons and nondevotees and to enjoy sex, wine, women and meat and in this way waste their time. This is not gṛhastha life, but demoniac life. The Kṛṣṇa consciousness movement, however, with its centers all over the world, gives such fallen and condemned persons an opportunity to hear about Kṛṣṇa.

In a dream we form a society of friendship and love, and when we awaken we see that it has ceased to exist. Similarly, one's gross society, family and love are also a dream, and this dream will be over as soon as one dies. Therefore, whether one is dreaming in a subtle way or a gross way, these dreams are all false and temporary. One's real business is to understand that one is soul () and that his activities should therefore be different. Then one can be happy.

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service unto Me." (Bg. 18.54) One who is engaged in devotional service can very easily be liberated from the dream of materialistic life.

TEXT 5

yāvad-artham upāsīno

dehe gehe ca paṇḍitaḥ

virakto raktavat tatra

nṛ-loke naratāṁ nyaset

SYNONYMS

yāvat-artham-as much endeavor for one's livelihood as necessary; upāsīnaḥ-earning; dehe-in the body; gehe-in family matters; ca-also; paṇḍitaḥ-one who is learned; viraktaḥ-not at all attached; rakta-vat-as if very much attached; tatra-in this; nṛ-loke-human society; naratām-the human form of life; nyaset-one should depict.

While working to earn his livelihood as much as necessary to maintain body and soul together, one who is actually learned should live in human society unattached to family affairs, although externally appearing very much attached.

This is the picture of ideal family life. When Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya about the goal of life, Rāmānanda Rāya described it in different ways, according to the recommendations of the revealed scriptures, and finally Śrī Rāmānanda Rāya explained that one may stay in his own position, whether as a brāhmaṇa, a śūdra, a sannyāsī or whatever, but one must try to inquire about life's goal (athāto brahma jijñāsā). This is the proper utilization of the human form of life. When one misuses the gift of the human form by unnecessarily indulging in the animal propensities of eating, sleeping, mating and defending and does not try to get out of the clutches of māyā, which subjects one to repeated birth, death, old age and disease, one is again punished by being forced to descend to the lower species and undergo evolution according to the laws of nature. prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Being completely under the grip of material nature, the living entity must evolve again from the lower species to the higher species until he at last returns to human life and gets the chance to be freed from the material clutches. A wise man, however, learns from the śāstras and guru that we living entities are all eternal but are put into troublesome conditions because of associating with different modes under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according to one's varṇa and āśrama this means of livelihood is prescribed in the śāstras. One should be satisfied with this. Therefore, instead of hankering for more and more money, a sincere devotee of the Lord tries to invent some ways to earn his livelihood, and when he does so Kṛṣṇa helps him. Earning one's livelihood, therefore, is not a problem. The real problem is how to get free from the bondage of birth, death and old age. Attaining this freedom, and not inventing unnecessary necessities, is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every day the so-called leaders of modern society invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease.

TEXT 6

jñātayaḥ pitarau putrā

bhrātaraḥ suhṛdo 'pare

yad vadanti yad icchanti

cānumodeta nirmamaḥ

SYNONYMS

jñātayaḥ-relatives, family members; pitarau-the father and mother; putrāḥ-children; bhrātaraḥ-brothers; suhṛdaḥ-friends; apare-and others; yat-whatever; vadanti-they suggest (in regard to one's means of livelihood); yat-whatever; icchanti-they wish; ca-and; anumodeta-he should agree; nirmamaḥ-but without taking them seriously.

An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, "Yes, that is all right," but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulfilled.

TEXT 7

divyaṁ bhaumaṁ cāntarīkṣaṁ

vittam acyuta-nirmitam

tat sarvam upayuñjāna

etat kuryāt svato budhaḥ

SYNONYMS

divyam-easily obtained because of rainfall from the sky; bhaumam-obtained from the mines and the sea; ca-and; āntarīkṣam-obtained by chance; vittam-all property; acyuta-nirmitam-created by the Supreme Personality of Godhead; tat-those things; sarvam-all; upayuñjāna-utilizing (for all human society or all living beings); etat-this (maintaining body and soul together); kuryāt-one must do; svataḥ-obtained of itself, without extra endeavor; budhaḥ-the intelligent person.

The natural products created by the Supreme Personality of Godhead should be utilized to maintain the bodies and souls of all living entities. The necessities of life are of three types: those produced from the sky [from rainfall], from the earth [from the mines, the seas or the fields], and from the atmosphere [that which is obtained suddenly and unexpectedly].

We living entities in different forms are all children of the Supreme Personality of Godhead, as confirmed by the Lord in Bhagavad-gītā (14.4):

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad-yonir
ahaṁ bīja-pradaḥ pitā

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." The Supreme Lord, Kṛṣṇa, is the father of all living entities in different species and forms. One who is intelligent can see that all living entities in the 8,400,000 bodily forms are part of the Supreme Personality of Godhead and are His sons. Everything within the material and spiritual worlds is the property of the Supreme Lord (īśāvāsyam idaṁ sarvam), and therefore everything has a relationship with Him. Śrīla Rūpa Gosvāmī says in this regard:

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

"One who rejects anything without knowledge of its relationship to Kṛṣṇa is incomplete in his renunciation." (Bhakti-rasāmṛta-sindhu 1.2.256) Although Māyāvādī philosophers say that the material creation is false, actually it is not false; it is factual, but the idea that everything belongs to human society is false. Everything belongs to the Supreme Personality of Godhead, for everything is created by Him. All living entities, being the Lord's sons, His eternal parts and parcels, have the right to use their father's property by nature's arrangement. As stated in the Upaniṣads, tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam. Everyone should be satisfied with the things allotted him by the Supreme Personality of Godhead; no one should encroach upon another's rights or property.

In Bhagavad-gītā it is said:

annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ

"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties." (Bg. 3.14) When food grains are sufficiently produced, both animals and human beings can be nourished without difficulty for their maintenance. This is nature's arrangement. prakṛteḥ kriyamāṇa-ni guṇaiḥ karmāṇi sarvaśaḥ. Everyone is acting under the influence of material nature, and only fools think they can improve upon what God has created. The householders are specifically responsible for seeing that the laws of the Supreme Personality of Godhead are maintained, without fighting between men, communities, societies or nations. Human society should properly utilize the gifts of God, especially the food grains that grow because of rain falling from the sky. As stated in Bhagavad-gītā, yajñād bhavati parjanyaḥ [Bg. 3.14]. So that rainfall will be regulated, humanity should perform yajñas, sacrifices. Yajñas were previously performed with offerings of oblations of ghee and food grains, but in this age, of course, this is no longer possible, for the production of ghee and food grains has diminished because of the sinful life of human society. However, people should take to Kṛṣṇa consciousness and chant the Hare Kṛṣṇa mantra, as recommended in the śāstras (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]). If people throughout the world take to the Kṛṣṇa consciousness movement and chant the easy sound vibration of the transcendental name and fame of the Supreme Personality of Godhead, there will be no scarcity of rainfall; consequently food grains, fruits and flowers will be properly produced, and all the necessities of life will be easily obtained. Gṛhasthas, or householders, should take the responsibility for organizing such natural production. It is therefore said, tasyaiva hetoḥ prayateta kovidaḥ. An intelligent person should try to spread Kṛṣṇa consciousness through the chanting of the holy name of the Lord, and all the necessities of life will automatically follow.

TEXT 8

yāvad bhriyeta jaṭharaṁ

tāvat svatvaṁ hi dehinām

adhikaṁ yo 'bhimanyeta

sa steno daṇḍam arhati

SYNONYMS

yāvat-as much as; bhriyeta-may be filled; jaṭharam-the stomach; tāvat-that much; svatvam-proprietorship; hi-indeed; dehinām-of the living entities; adhikam-more than that; yaḥ-anyone who; abhimanyeta-may accept; saḥ-he; stenaḥ-a thief; daṇḍam-punishment; arhati-deserves.

One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature.

By God's favor we sometimes get large quantities of food grains or suddenly receive some contribution or unexpected profit in business. In this way we may get more money than needed. So, how should that be spent? There is no need to accumulate money in the bank merely to increase one's bank balance. Such a mentality is described in Bhagavad-gītā (16.13) as asuric, demoniac.

idam adya mayā labdham
imaṁ prāpsye manoratham
idam astīdam api me
bhaviṣyati punar dhanam

"The demoniac person thinks, 'So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more.' " The asura is concerned with how much wealth he has in the bank today and how it will increase tomorrow, but unrestricted accumulation of wealth is not permitted either by the śāstra or, in the modern age, by the government. Actually, if one has more than one requires for his necessities, the extra money should be spent for Kṛṣṇa. According to the Vedic civilization, it should all be given to the Kṛṣṇa consciousness movement, as ordered by the Lord Himself in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." Gṛhasthas should spend extra money only for the Kṛṣṇa consciousness movement.

The gṛhasthas should give contributions for constructing temples of the Supreme Lord and for preaching of Śrīmad Bhagavad-gītā, or Kṛṣṇa consciousness, all over the world. Śṛṇvan bhagavato'bhīkṣṇam avatāra-kathāmṛtam. In the śāstras-the purāṇas and other Vedic literatures-there are so many narrations describing the transcendental activities of the Supreme Personality of Godhead, and everyone should hear them again and again. For example, even if we read the entire Bhagavad-gītā every day, all eighteen chapters, in each reading we shall find a new explanation. That is the nature of transcendental literature. The Kṛṣṇa consciousness movement therefore affords one an opportunity to spend his extra earnings for the benefit of all human society by expanding Kṛṣṇa consciousness. In India especially we see hundreds and thousands of temples that were constructed by the wealthy men of society who did not want to be called thieves and be punished.

This verse is very important. As stated here, one who accumulates more money than needed is a thief, and by the laws of nature he will be punished. One who acquires more money than necessary becomes desirous of enjoying material comforts more and more. Materialists are inventing so many artificial necessities, and those who have money, being allured by such artificial necessities, try to accumulate money to possess more and more. This is the idea of modern economic development. Everyone is engaged in earning money, and the money is kept in the bank, which then offers money to the public. In this cycle of activities, everyone is engaged in getting more and more money, and therefore the ideal goal of human life is being lost. Concisely, it may be said that everyone is a thief and is liable to be punished. Punishment by the laws of nature takes place in the cycle of birth and death. No one dies fully satisfied by the fulfillment of material desires, for that is not possible. Therefore at the time of one's death one is very sorry, being unable to fulfill his desires. By the laws of nature one is then offered another body to fulfill his unsatisfied desires, and upon taking birth again, accepting another material body, one voluntarily accepts the threefold miseries of life.

TEXT 9

mṛgoṣṭra-khara-markākhu-

sarīsṛp khaga-makṣikāḥ

ātmanaḥ putravat paśyet

tair eṣām antaraṁ kiyat

SYNONYMS

mṛga-deer; uṣṭra-camels; khara-asses; marka-monkeys; ākhu-mice; sarīsṛp-snakes; khaga-birds; makṣikāḥ-flies; ātmanaḥ-of one's self; putra-vat-like the sons; paśyet-one should see; taiḥ-with those sons; eṣām-of these animals; antaram-difference; kiyat-how little.

One should treat animals such as deer, camels, asses, monkeys, mice, snakes, birds and flies exactly like one's own son. How little difference there actually is between children and these innocent animals.

One who is in Kṛṣṇa consciousness understands that there is no difference between the animals and the innocent children in one's home. Even in ordinary life, it is our practical experience that a household dog or cat is regarded on the same level as one's children, without any envy. Like children, the unintelligent animals are also sons of the Supreme Personality of Godhead, and therefore a Kṛṣṇa conscious person, even though a householder, should not discriminate between children and poor animals. Unfortunately, modern society has devised many means for killing animals in different forms of life. For example, in the agricultural fields there may be many mice, flies and other creatures that disturb production, and sometimes they are killed by pesticides. In this verse, however, such killing is forbidden. Every living entity should be nourished by the food given by the Supreme Personality of Godhead. Human society should not consider itself the only enjoyer of all the properties of God; rather, men should understand that all the other animals also have a claim to God's property. In this verse even the snake is mentioned, indicating that a householder should not be envious even of a snake. If everyone is fully satisfied by eating food that is a gift from the Lord, why should there be envy between one living being and another? In modern days people are very much inclined toward communistic ideas of society, but we do not think that there can be any better communistic idea than that which is explained in this verse of Śrīmad-Bhāgavatam. Even in the communistic countries the poor animals are killed without consideration, although they also should have the right to take their allotted food with which to live.

TEXT 10

tri-vargaṁ nātikṛcchreṇa

bhajeta gṛha-medhy api

yathā-deśaṁ yathā-kālaṁ

yāvad-daivopapāditam

SYNONYMS

tri-vargam-three principles, namely religiosity, economic development and sense gratification; na-not; ati-kṛcchreṇa-by very severe endeavor; bhajeta-should execute; gṛha-medhī-a person interested only in family life; api-although; yathā-deśam-according to the place; yathā-kālam-according to the time; yāvat-as much as; daiva-by the grace of the Lord; upapāditam-obtained.

Even if one is a householder rather than a brahmacārī, a sannyāsī or a vānaprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses. Even in householder life, one should be satisfied to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage oneself in ugra-karma.

In human life there are four principles to be fulfilled-dharma, artha, kāma and mokṣa (religion, economic development, sense gratification, and liberation). First one should be religious, observing various rules and regulations, and then one must earn some money for maintenance of his family and the satisfaction of his senses. The most important ceremony for sense gratification is marriage because sexual intercourse is one of the principal necessities of the material body. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Although sexual intercourse is not a very exalted requisite in life, both animals and men require some sense gratification because of material propensities. One should be satisfied with married life and not expend energy for extra sense gratification or sex life.

As for economic development, the responsibility for this should be entrusted mainly to the vaiśyas and gṛhasthas. Human society should be divided into varṇas and āśramas-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa. Economic development is necessary for gṛhasthas. Brāhmaṇa gṛhasthas should be satisfied with a life of adhyayana, adhyāpana, yajana and yājana-being learned scholars, teaching others to be scholars, learning how to worship the Supreme Personality of Godhead, Viṣṇu, and also teaching others how to worship Lord Viṣṇu, or even the demigods. A brāhmaṇa should do this without remuneration, but he is allowed to accept charity from a person whom he teaches how to be a human being. As for the kṣatriyas, they are supposed to be the kings of the land, and the land should be distributed to the vaiśyas for agricultural activities, cow protection and trade. Śūdras must work; sometimes they should engage in occupational duties as cloth manufacturers, weavers, blacksmiths, goldsmiths, brass-smiths, and so on, or else they should engage in hard labor to produce food grains.

These are the different occupational duties by which men should earn their livelihood, and in this way human society should be simple. At the present moment, however, everyone is engaged in technological advancement, which is described in Bhagavad-gītā as ugra-karma-extremely severe endeavor. This ugra-karma is the cause of agitation within the human mind. Men are engaging in many sinful activities and becoming degraded by opening slaughterhouses, breweries and cigarette factories, as well as nightclubs and other establishments for sense enjoyment. In this way they are spoiling their lives. In all of these activities, of course, householders are involved, and therefore it is advised here, with the use of the word api, that even though one is a householder, one should not engage himself in severe hardships. One's means of livelihood should be extremely simple. As for those who are not gṛhasthas-the brahmacārīs, vānaprasthas and sannyāsīs-they don't have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Kṛṣṇa consciousness. Only one fourth of the population should be gṛhastha, and that should be according to laws of restricted sense gratification. The gṛhasthas, vānaprasthas, brahmacārīs and sannyāsīs should endeavor together with their total energy to become Kṛṣṇa conscious. This type of civilization is called daiva-varṇāśrama. One of the objectives of the Kṛṣṇa consciousness movement is to establish this daiva-varṇāśrama, but not to encourage so-called varṇāśrama without scientifically organized endeavor by human society.

TEXT 11

āśvāghānte 'vasāyibhyaḥ

kāmān saṁvibhajed yathā

apy ekām ātmano dārāṁ

nṛṇāṁ svatva-graho yataḥ

SYNONYMS

ā-even up to; śva-the dog; agha-sinful animals or living entities; ante avasāyibhyaḥ-unto the caṇḍālas, the lowest of men (dog-eaters and hog-eaters); kāmān-the necessities of life; saṁvibhajet-should divide; yathā-as much as (deserved); api-even; ekām-one; ātmanaḥ-own; dārām-the wife; nṛṇām-of the people in general; svatva-grahaḥ-the wife is accepted as being identical with one's self; yataḥ-because of which.

Dogs, fallen persons and untouchables, including caṇḍālas [dog-eaters], should all be maintained with their proper necessities, which should be contributed by the householders. Even one's wife at home, with whom one is most intimately attached, should be offered for the reception of guests and people in general.

Although in modern society the dog is accepted as part of one's household paraphernalia, in the Vedic system of household life the dog is untouchable; as mentioned here, a dog may be maintained with proper food, but it cannot be allowed to enter one's house, what to speak of the bedroom. Outcastes or untouchable caṇḍālas should also be provided with the necessities for life. The word used in this connection is yathā, which means "as much as deserved." The outcastes should not be given money with which to indulge in more than they need, for otherwise they will misuse it. At the present moment, for example, low-class men are generally paid quite amply, but instead of using their money to cultivate knowledge and advance in life, such low-class men use their extra money for wine-drinking and similar sinful activities. As mentioned in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: there must be four divisions of human society according to the work and qualities of men. Men with the lowest qualities cannot do any work that requires higher intelligence. However, although such a division of men must exist according to their quality and work, it is suggested herewith that everyone must have the necessities of life. The communists of the present day are in favor of supplying the necessities of life to everyone, but they consider only the human beings and not the lower animals. The Bhāgavatam's principles are so broad, however, that it recommends that the necessities of life be supplied to everyone, man or animal, regardless of good or bad qualities.

The idea of giving even one's wife to the service of the public is that one's intimate relationship with his wife, or one's excessive attachment for his wife, by which one thinks his wife to be his better half or to be identical with himself, must gradually be given up. As formerly suggested, the idea of ownership, even of one's family, must be abandoned. The dream of material life is the cause of bondage in the cycle of birth and death, and therefore one should give up this dream. Consequently, in the human form of life one's attachment for his wife should be given up, as suggested herein.

TEXT 12

jahyād yad-arthe svān prāṇān

hanyād vā pitaraṁ gurum

tasyāṁ svatvaṁ striyāṁ jahyād

yas tena hy ajito jitaḥ

SYNONYMS

jahyāt-one may give up; yat-arthe-for whom; svān-one's own; prāṇān-life; hanyāt-one may kill; vā-or; pitaram-the father; gurum-the teacher or spiritual master; tasyām-unto her; svatvam-ownership; striyām-unto the wife; jahyāt-one must give up; yaḥ-one who (the Supreme Personality of Godhead); tena-by him; hi-indeed; ajitaḥ-cannot be conquered; jitaḥ-conquered.

One so seriously considers one's wife to be his own that he sometimes kills himself for her or kills others, including even his parents or his spiritual master or teacher. Therefore if one can give up his attachment to such a wife, he conquers the Supreme Personality of Godhead, who is never conquered by anyone.

Every husband is too much attached to his wife. Therefore, to give up one's connection with his wife is extremely difficult, but if one can somehow or other give it up for the service of the Supreme Personality of Godhead, then the Lord Himself, although not able to be conquered by anyone, comes very much under the control of the devotee. And if the Lord is pleased with a devotee, what is there that is unobtainable? Why should one not give up his affection for his wife and children and take shelter of the Supreme Personality of Godhead? Where is the loss of anything material? Householder life means attachment for one's wife, whereas sannyāsa means detachment from one's wife and attachment to Kṛṣṇa.

TEXT 13

kṛmi-viḍ-bhasma-niṣṭhāntaṁ

kvedaṁ tucchaṁ kalevaram

kva tadīya-ratir bhāryā

kvāyam ātmā nabhaś-chadiḥ

SYNONYMS

kṛmi-insects, germs; viṭ-stool; bhasma-ashes; niṣṭha-attachment; antam-at the end; kva-what is; idam-this (body); tuccham-very insignificant; kalevaram-material tabernacle; kva-what is that; tadīya-ratiḥ-attraction for that body; bhāryā-wife; kva ayam-what is the value of this body; ātmā-the Supreme Soul; nabhaḥ-chadiḥ-all-pervading like the sky.

Through proper deliberation, one should give up attraction to his wife's body because that body will ultimately be transformed into small insects, stool or ashes. What is the value of this insignificant body? How much greater is the Supreme Being, who is all-pervading like the sky?

Here also, the same point is stressed: one should give up attachment for his wife-or, in other words, for sex life. If one is intelligent, he can think of his wife's body as nothing but a lump of matter that will ultimately be transformed into small insects, stool or ashes. In different societies there are different ways of dealing with the human body at the time of the funeral ceremony. In some societies the body is given to the vultures to be eaten, and therefore the body ultimately turns to vulture stool. Sometimes the body is merely abandoned, and in that case the body is consumed by small insects. In some societies the body is immediately burned after death, and thus it becomes ashes. In any case, if one intelligently considers the constitution of the body and the soul beyond it, what is the value of the body? Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ: [Bg. 2.18] the body may perish at any moment, but the soul is eternal. If one gives up attachment for the body and increases his attachment for the spirit soul, his life is successful. It is merely a matter of deliberation.

TEXT 14

siddhair yajñāvaśiṣṭārthaiḥ

kalpayed vṛttim ātmanaḥ

śeṣe svatvaṁ tyajan prājñaḥ

padavīṁ mahatām iyāt

SYNONYMS

siddhaiḥ-things obtained by the grace of the Lord; yajñā-avaśiṣṭa-arthaiḥ-things obtained after a sacrifice is offered to the Lord or after the recommended pañca-sūnā yajña is performed; kalpayet-one should consider; vṛttim-the means of livelihood; ātmanaḥ-for the self; śeṣe-at the end; svatvam-so-called proprietorship over one's wife, children, home, business and so on; tyajan-giving up; prājñaḥ-those who are wise; padavīm-the position; mahatām-of the great personalities who are fully satisfied in spiritual consciousness; iyāt-should achieve.

An intelligent person should be satisfied with eating prasāda [food offered to the Lord] or with performing the five different kinds of yajña [pañca-sūnā]. By such activities, one can give up attachment for the body and so-called proprietorship with reference to the body. When one is able to do this, he is firmly fixed in the position of a mahātmā.

Nature already has an arrangement to feed us. By the order of the Supreme Personality of Godhead, there is an arrangement for eatables for every living entity within the 8,400,000 forms of life. Eko bahūnāṁ yo vidadhāti kāmān. Every living entity has to eat something, and in fact the necessities for his life have already been provided by the Supreme Personality of Godhead. The Lord has provided food for both the elephant and the ant. All living beings are living at the cost of the Supreme Lord, and therefore one who is intelligent should not work very hard for material comforts. Rather, one should save his energy for advancing in Kṛṣṇa consciousness. All created things in the sky, in the air, on land and in the sea belong to the Supreme Personality of Godhead, and every living being is provided with food. Therefore one should not be very much anxious about economic development and unnecessarily waste time and energy with the risk of falling down in the cycle of birth and death.

TEXT 15

devān ṛṣīn nṛ-bhūtāni

pitṝn ātmānam anvaham

sva-vṛttyāgata-vittena

yajeta puruṣaṁ pṛthak

SYNONYMS

devān-unto the demigods; ṛṣīn-unto the great sages; nṛ-unto human society; bhūtāni-unto the living entities in general; pitṝn-unto the forefathers; ātmānam-one's self or the Supreme Self; anvaham-daily; sva-vṛttyā-by one's means of livelihood; āgata-vittena-money that automatically comes; yajeta-one should worship; puruṣam-the person situated in everyone's heart; pṛthak-separately.

Every day, one should worship the Supreme Being who is situated in everyone's heart, and on this basis one should separately worship the demigods, the saintly persons, ordinary human beings and living entities, one's forefathers and one's self. In this way one is able to worship the Supreme Being in the core of everyone's heart.

TEXT 16

yarhy ātmano 'dhikārādyāḥ

sarvāḥ syur yajña-sampadaḥ

vaitānikena vidhinā

agni-hotrādinā yajet

SYNONYMS

yarhi-when; ātmanaḥ-of one's self; adhikāra-ādyāḥ-things possessed by him under full control; sarvāḥ-everything; syuḥ-becomes; yajña-sampadaḥ-paraphernalia for performing yajña, or the means for pleasing the Supreme Personality of Godhead; vaitānikena-with authorized books that direct the performance of yajña; vidhinā-according to regulative principles; agni-hotra-ādinā-by offering sacrifices to the fire, etc.; yajet-one should worship the Supreme Personality of Godhead.

When one is enriched with wealth and knowledge which are under his full control and by means of which he can perform yajña or please the Supreme Personality of Godhead, one must perform sacrifices, offering oblations to the fire according to the directions of the śāstras. In this way one should worship the Supreme Personality of Godhead.

If a gṛhastha, or householder, is sufficiently educated in Vedic knowledge and has become sufficiently rich to offer worship to please the Supreme Personality of Godhead, he must perform yajñas as directed by the authorized scriptures. Bhagavad-gītā (3.9) clearly says, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: everyone may be engaged in his occupational duties, but the result of these duties should be offered for sacrifice to satisfy the Supreme Lord. If one is fortunate enough to possess transcendental knowledge as well as the money with which to perform sacrifices, one must do it according to the directions given in the śāstras. It is said in Śrīmad-Bhāgavatam (12.3.52):

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt

The entire Vedic civilization aims at satisfying the Supreme Personality of Godhead. This was possible in Satya-yuga by meditation upon the Supreme Lord within the core of one's heart and in Tretā-yuga by the performance of costly yajñas. The same goal could be achieved in Dvāpara-yuga by worship of the Lord in the temple, and in this age of Kali one can achieve the same goal by performing saṅkīrtana-yajña. Therefore one who has education and wealth must use them to satisfy the Supreme Personality of Godhead by helping the saṅkīrtana movement that has already begun-the Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement. All educated and wealthy persons must join this movement, since money and education are meant for service to the Supreme Personality of Godhead. If money and education are not engaged in the service of the Lord, these valuable assets must be engaged in the service of māyā. The education of so-called scientists, philosophers and poets is now engaged in the service of māyā, and the wealth of the rich is also engaged in māyā's service. The service of māyā, however, creates a chaotic condition in the world. Therefore the wealthy man and the educated man should sacrifice their knowledge and opulence by dedicating them for the satisfaction of the Supreme Lord and joining this saṅkīrtana movement (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]).

TEXT 17

na hy agni-mukhato 'yaṁ vai

bhagavān sarva-yajña-bhuk

ijyeta haviṣā rājan

yathā vipra-mukhe hutaiḥ

SYNONYMS

na-not; hi-indeed; agni-fire; mukhataḥ-from the mouth or the flames; ayam-this; vai-certainly; bhagavān-Lord Śrī Kṛṣṇa; sarva-yajña-bhuk-the enjoyer of the results of all kinds of sacrifices; ijyeta-is worshiped; haviṣā-by offering of clarified butter; rājan-O King; yathā-as much as; vipra-mukhe-through the mouth of a brāhmaṇa; hutaiḥ-by offering him first-class food.

The Supreme Personality of Godhead, Śrī Kṛṣṇa, is the enjoyer of sacrificial offerings. Yet although His Lordship eats the oblations offered in the fire, my dear King, He is still more satisfied when nice food made of grains and ghee is offered to Him through the mouths of qualified brāhmaṇas.

As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: all fruitive activities should be performed for sacrifice, which should be directed toward pleasing Kṛṣṇa. As stated elsewhere in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: He is the Supreme Lord and enjoyer of everything. However, although sacrifice may be offered to please Kṛṣṇa, He is more pleased when grains and ghee, instead of being offered in the fire, are prepared as prasāda and distributed, first to the brāhmaṇas and then to others. This system pleases Kṛṣṇa more than anything else. Furthermore, at the present time there is very little chance to offer sacrifices by pouring oblations of food grains and ghee into the fire. Especially in India, there is practically no ghee; for everything that should be done with ghee, people use a certain type of oil preparation. Oil, however, is never recommended for offering in a sacrificial fire. In Kali-yuga, the available quantity of food grains and ghee is gradually diminishing, and people are embarrassed that they cannot produce sufficient ghee and food grains. Under the circumstances, the śāstras enjoin, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] in this age, those who are intellectual offer yajña, or perform sacrifices, through the saṅkīrtana movement. Everyone should join the saṅkīrtana movement, offering to the fire of this movement the oblations of his knowledge and riches. In our saṅkīrtana movement, or Hare Kṛṣṇa movement, we offer sumptuous prasāda to the Deity and later distribute the same prasāda to the brāhmaṇas, the Vaiṣṇavas and then to the people in general. Kṛṣṇa's prasāda is offered to the brāhmaṇas and Vaiṣṇavas, and the prasāda of the brāhmaṇas and Vaiṣṇavas is offered to the general populace. This kind of sacrifice-chanting of the Hare Kṛṣṇa mantra and distribution of prasāda-is the most perfect and bona fide way of offering sacrifice for the pleasure of Yajña, or Viṣṇu.

TEXT 18

tasmād brāhmaṇa-deveṣu

martyādiṣu yathārhataḥ

tais taiḥ kāmair yajasvainaṁ

kṣetra-jñaṁ brāhmaṇān anu

SYNONYMS

tasmāt-therefore; brāhmaṇa-deveṣu-through the brāhmaṇas and the demigods; martya-ādiṣu-through ordinary human beings and other living entities; yathā-arhataḥ-according to your ability; taiḥ taiḥ-with all those; kāmaiḥ-various objects of enjoyment such as sumptuous food, flower garlands, sandalwood paste, etc.; yajasva-you should worship; enam-this; kṣetra-jñam-Supreme Lord situated in the hearts of all beings; brāhmaṇān-the brāhmaṇas; anu-after.

Therefore, my dear King, first offer prasāda unto the brāhmaṇas and the demigods, and after sumptuously feeding them you may distribute prasāda to other living entities according to your ability. In this way you will be able to worship all living entities-or, in other words, the supreme living entity within every living entity.

To distribute prasāda to all living entities, the process is that we must first offer prasāda to the brāhmaṇas and the Vaiṣṇavas, for the demigods are represented by the brāhmaṇas. In this way the Supreme Personality of Godhead, who is situated in everyone's heart, will be worshiped. This is the Vedic system of offering prasāda. Whenever there is a ceremony for distribution of prasāda, the prasāda is offered first to the brāhmaṇas, then to the children and old men, then to the women, and then to animals like dogs and other domestic animals. When it is said that Nārāyaṇa, the Supreme Being, is situated in everyone's heart, this does not mean that everyone has become Nārāyaṇa or that a particular poor man has become Nārāyaṇa. Such a conclusion is rejected herein.

TEXT 19

kuryād apara-pakṣīyaṁ

māsi prauṣṭha-pade dvijaḥ

śrāddhaṁ pitror yathā-vittaṁ

tad-bandhūnāṁ ca vittavān

SYNONYMS

kuryāt-one should perform; apara-pakṣīyam-during the fortnight of the dark moon; māsi-in the month of Āśvina (October–November); prauṣṭha-pade-in the month of Bhādra (August–September); dvijaḥ-twice-born; śrāddham-oblations; pitroḥ-unto the forefathers; yathā-vittam-according to one's means of income; tat-bandhūnām ca-as well as relatives of forefathers; vitta-vān-one who is sufficiently rich.

A brāhmaṇa who is sufficiently rich must offer oblations to the forefathers during the dark-moon fortnight in the latter part of the month of Bhādra. Similarly, he should offer oblations to the relatives of the forefathers during the mahālayā ceremonies in the month of Āśvina.*

TEXTS 20–23

ayane viṣuve kuryād

vyatīpāte dina-kṣaye

candrādityoparāge ca

dvādaśyāṁ śravaṇeṣu ca

tṛtīyāyāṁ śukla-pakṣe

navamyām atha kārtike

catasṛṣv apy aṣṭakāsu

hemante śiśire tathā

māghe ca sita-saptamyāṁ

maghā-rākā-samāgame

rākayā cānumatyā ca

māsarkṣāṇi yutāny api

dvādaśyām anurādhā syāc

chravaṇas tisra uttarāḥ

tisṛṣv ekādaśī vāsu

janmarkṣa-śroṇa-yoga-yuk

SYNONYMS

ayane-on the day when the sun begins to move north, or Makara-saṅkrānti, and on the day when the sun begins to move south, or Karkaṭa-saṅkrānti; viṣuve-on the Meṣa-saṅkrānti and on the Tulā-saṅkrānti; kuryāt-one should perform; vyatīpāte-in the yoga named Vyatīpāta; dina-kṣaye-on that day in which three tithis are combined; candra-āditya-uparāge-at the time of the eclipse of either the moon or the sun; ca-and also; dvādaśyām śravaṇeṣu-on the twelfth lunar day and in the nakṣatra named Śravaṇa; ca-and; tṛtīyāyām-on the Akṣaya-tṛtīyā day; śukla-pakṣe-in the bright fortnight of the month; navamyām-on the ninth lunar day; atha-also; kārtike-in the month of Kārtika (October–November); catasṛṣu-on the four; api-also; aṣṭakāsu-on the Aṣṭakās; hemante-before the winter season; śiśire-in the winter season; tathā-and also; māghe-in the month of Māgha (January–February); ca-and; sita-saptamyām-on the seventh lunar day of the bright fortnight; maghā-rākā-samāgame-in the conjunction of Maghā-nakṣatra and the full-moon day; rākayā-with a day of the completely full moon; ca-and; anumatyā-with a full-moon day when the moon is slightly less than completely full; ca-and; māsa-ṛkṣāṇi-the nakṣatras that are the sources of the names of the various months; yutāni-are conjoined; api-also; dvādaśyām-on the twelfth lunar day; anurādhā-the nakṣatra named Anurādhā; syāt-may occur; śravaṇaḥ-the nakṣatra named Śravaṇa; tisraḥ-the three (nakṣatras); uttarāḥ-the nakṣatras named Uttarā (Uttara-phalgunī, Uttarāṣāḍhā and Uttara-bhādrapadā); tisṛṣu-on three; ekādaśī-the eleventh lunar day; vā-or; āsu-on these; janma-ṛkṣa-of one's own janma-nakṣatra, or birth star; śroṇa-of Śravaṇa-nakṣatra; yoga-by a conjunction; yuk-having.

One should perform the śrāddha ceremony on the Makara-saṅkrānti [the day when the sun begins to move north] or on the Karkaṭa-saṅkrānti [the day when the sun begins to move south]. One should also perform this ceremony on the Meṣa-saṅkrānti day and the Tulā-saṅkrānti day, in the yoga named Vyatīpāta, on that day in which three lunar tithis are conjoined, during an eclipse of either the moon or the sun, on the twelfth lunar day, and in the Śravaṇa-nakṣatra. One should perform this ceremony on the Akṣaya-tṛtīyā day, on the ninth lunar day of the bright fortnight of the month of Kārtika, on the four aṣṭakās in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Māgha, during the conjunction of Maghā-nakṣatra and the full-moon day, and on the days when the moon is completely full, or not quite completely full, when these days are conjoined with the nakṣatras from which the names of certain months are derived. One should also perform the śrāddha ceremony on the twelfth lunar day when it is in conjunction with any of the nakṣatras named Anurādhā, Śravaṇa, Uttara-phalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Again, one should perform this ceremony when the eleventh lunar day is in conjunction with either Uttara-phalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Finally, one should perform this ceremony on days conjoined with one's own birth star [janma-nakṣatra] or with Śravaṇa-nakṣatra.

The word ayana means "path" or "going." The six months when the sun moves toward the north are called uttarāyaṇa, or the northern path, and the six months when it moves south are called dakṣiṇāyana, or the southern path. These are mentioned in Bhagavad-gītā (8.24–25). The first day when the sun begins to move north and enter the zodiacal sign of Capricorn is called Makara-saṅkrānti, and the first day when the sun begins to move south and enter the sign of Cancer is called Karkaṭa-saṅkrānti. On these two days of the year, one should perform the śrāddha ceremony.

Viṣuva, or Viṣuva-saṅkrānti, means Meṣa-saṅkrānti, or the day on which the sun enters the sign Aries. Tulā-saṅkrānti is the day on which the sun enters the sign Libra. Both of these days occur only once within a year. The word yoga refers to a certain relationship between the sun and moon as they move in the sky. There are twenty-seven different degrees of yoga, of which the seventeenth is called Vyatīpāta. On the day when this occurs, one should perform the śrāddha ceremony. A tithi, or lunar day, consists of the distance between the longitude of the sun and that of the moon. Sometimes a tithi is less than twenty-four hours. When it starts after sunrise on a certain day and ends before the sunrise of the following day, the previous tithi and the following tithi both "touch" the twenty-four-hour day between the sunrises. This is called tryaha-sparśa, or a day touched by some portion of three tithis.

Śrīla Jīva Gosvāmī has given quotations from many śāstras stating that the śrāddha ceremony of oblations to the forefathers should not be performed on Ekādaśī tithi. When the tithi of the death anniversary falls on the Ekādaśī day, the śrāddha ceremony should be held not on Ekādaśī but on the next day, or dvādaśī. In the Brahma-vaivarta Purāṇa it is said:

ye kurvanti mahīpāla
śrāddhaṁ caikādaśi-dine
trayas te narakaṁ yānti
dātā bhoktā ca prerakaḥ

If one performs the śrāddha ceremony of oblations to the forefathers on the Ekādaśī tithi, then the performer, the forefathers for whom the śrāddha is observed, and the purohita, or the family priest who encourages the ceremony, all go to hell.

TEXT 24

ta ete śreyasaḥ kālā

nṝṇāṁ śreyo-vivardhanāḥ

kuryāt sarvātmanaiteṣu

śreyo 'moghaṁ tad-āyuṣaḥ

SYNONYMS

te-therefore; ete-all these (descriptions of astronomical calculations); śreyasaḥ-of auspiciousness; kālāḥ-times; nṝṇām-for human beings; śreyaḥ-auspiciousness; vivardhanāḥ-increase; kuryāt-one should perform; sarva-ātmanā-by other activities (not only the śrāddha ceremony); eteṣu-in these (seasons); śreyaḥ-(causing) auspiciousness; amogham-and success; tat-of a human being; āyuṣaḥ-of the duration of life.

All of these seasonal times are considered extremely auspicious for humanity. At such times, one should perform all auspicious activities, for by such activities a human being attains success in his short duration of life.

When one comes to the human form of life through natural evolution, one must then take the responsibility for further progress. As stated in Bhagavad-gītā (9.25), yānti deva-vratā devān: one who worships the demigods can be promoted to their planets. Yānti mad-yājino 'pi mām: and if one practices devotional service to the Lord, he goes back home, back to Godhead. In the human form of life, therefore, one is meant to act auspiciously in order to return home, back to Godhead. Devotional service, however, does not depend on material conditions. Ahaituky apratihatā. Of course, for those who are engaged in fruitive activities on the material platform, the times and seasons mentioned above are extremely congenial.

TEXT 25

eṣu snānaṁ japo homo

vrataṁ deva-dvijārcanam

pitṛ-deva-nṛ-bhūtebhyo

yad dattaṁ tad dhy anaśvaram

SYNONYMS

eṣu-in all these (seasonal times); snānam-bathing in the Ganges, Yamunā or any other sacred places; japaḥ-chanting; homaḥ-performing fire sacrifices; vratam-executing vows; deva-the Supreme Lord; dvija-arcanam-worshiping the brāhmaṇas or Vaiṣṇavas; pitṛ-unto the forefathers; deva-demigods; nṛ-human beings in general; bhūtebhyaḥ-and all other living entities; yat-whatever; dattam-offered; tat-that; hi-indeed; anaśvaram-permanently beneficial.

During these periods of seasonal change, if one bathes in the Ganges, in the Yamunā or in another sacred place, if one chants, offers fire sacrifices or executes vows, or if one worships the Supreme Lord, the brāhmaṇas, the forefathers, the demigods and the living entities in general, whatever he gives in charity yields a permanently beneficial result.

TEXT 26

saṁskāra-kālo jāyāyā

apatyasyātmanas tathā

preta-saṁsthā mṛtāhaś ca

karmaṇy abhyudaye nṛpa

SYNONYMS

saṁskāra-kālaḥ-at the proper time indicated for Vedic reformatory performances; jāyāyāḥ-for the wife; apatyasya-for the children; ātmanaḥ-and one's own self; tathā-as well as; preta-saṁsthā-funeral ceremonies; mṛta-ahaḥ-annual death ceremonies; ca-and; karmaṇi-of fruitive activity; abhyudaye-for furtherance; nṛpa-O King.

O King Yudhiṣṭhira, at the time prescribed for reformatory ritualistic ceremonies for one's self, one's wife or one's children, or during funeral ceremonies and annual death ceremonies, one must perform the auspicious ceremonies mentioned above in order to flourish in fruitive activities.

The Vedas recommend many ritualistic ceremonies to be performed with one's wife, on the birthdays of one's children, or during funeral ceremonies, and there are also personal reformatory methods like initiation. These must be observed according to time and circumstances and the directions of the śāstra. Bhagavad-gītā strongly recommends, jñātvā śāstra-vidhānoktam: everything must be performed as indicated in the śāstras. For Kali-yuga, the śāstras enjoin that saṅkīrtana-yajña be performed always: kīrtanīyaḥ sadā hariḥ [Cc. adi 17.31]. All the ritualistic ceremonies recommended in the śāstras must be preceded and followed by saṅkīrtana. This is the recommendation of Śrīla Jīva Gosvāmī.

TEXTS 27–28

atha deśān pravakṣyāmi

dharmādi-śreya-āvahān

sa vai puṇyatamo deśaḥ

sat-pātraṁ yatra labhyate

bimbaṁ bhagavato yatra

sarvam etac carācaram

yatra ha brāhmaṇa-kulaṁ

tapo-vidyā-dayānvitam

SYNONYMS

atha-thereafter; deśān-places; pravakṣyāmi-I shall describe; dharma-ādi-religious performances, etc.; śreya-auspiciousness; āvahān-which can bring; saḥ-that; vai-indeed; puṇya-tamaḥ-the most sacred; deśaḥ-place; sat-pātram-a Vaiṣṇava; yatra-wherein; labhyate-is available; bimbam-the Deity (in the temple); bhagavataḥ-of the Supreme Personality of Godhead (who is the support); yatra-where; sarvam etat-of this entire cosmic manifestation; cara-acaram-with all the moving and nonmoving living entities; yatra-wherein; ha-indeed; brāhmaṇa-kulam-association with brāhmaṇas; tapaḥ-austerities; vidyā-education; dayā-mercy; anvitam-endowed with.

Nārada Muni continued: Now I shall describe the places where religious performances may be well executed. Any place where a Vaiṣṇava is available is an excellent place for all auspicious activities. The Supreme Personality of Godhead is the support of this entire cosmic manifestation, with all its moving and nonmoving living entities, and the temple where the Deity of the Lord is installed is a most sacred place. Furthermore, places where learned brāhmaṇas observe Vedic principles by means of austerity, education and mercy are also most auspicious and sacred.

In this verse it is indicated that a Vaiṣṇava temple where the Supreme Personality of Godhead, Kṛṣṇa, is worshiped, and where Vaiṣṇavas are engaged in the service of the Lord, is the best sacred place for performing any religious ceremonies. At the present day, especially in big, big cities, people live in small apartments and are not able to establish a Deity or temple. Under the circumstances, therefore, the centers and temples being established by the expanding Kṛṣṇa consciousness movement are the best sacred places for performing religious ceremonies. Although people in general are no longer interested in religious ceremonies or Deity worship, the Kṛṣṇa consciousness movement gives everyone the chance to advance in spiritual life by becoming Kṛṣṇa conscious.

TEXT 29

yatra yatra harer arcā

sa deśaḥ śreyasāṁ padam

yatra gaṅgādayo nadyaḥ

purāṇeṣu ca viśrutāḥ

SYNONYMS

yatra yatra-wherever; hareḥ-of the Supreme Personality of Godhead, Kṛṣṇa; arcā-the Deity is worshiped; saḥ-that; deśaḥ-place, country or neighborhood; śreyasām-of all auspiciousness; padam-the place; yatra-wherever; gaṅgā-ādayaḥ-like the Ganges, Yamunā, Narmadā and Kāverī; nadyaḥ-sacred rivers; purāṇeṣu-in the purāṇas (supplementary Vedic literature); ca-also; viśrutāḥ-are celebrated.

Auspicious indeed are the places where there is a temple of the Supreme Personality of Godhead, Kṛṣṇa, in which He is duly worshiped, and also the places where there flow the celebrated sacred rivers mentioned in the Purāṇas, the supplementary Vedic literatures. Anything spiritual done there is certainly very effective.

There are many atheists who oppose the worship of the Deity of the Supreme Personality of Godhead in the temple. In this verse, however, it is authoritatively stated that any place where the Deity is worshiped is transcendental; it does not belong to the material world. It is also said that the forest is in the mode of goodness, and therefore those who want to cultivate spiritual life are advised to go to the forest (vanaṁ gato yad dharim āśrayeta [SB 7.5.5]). But one should not go to the forest simply to live like a monkey. Monkeys and other ferocious animals also live in the forest, but a person who goes to the forest for spiritual culture must accept the lotus feet of the Supreme Personality of Godhead as shelter (vanaṁ gato yad dharim āśrayeta [SB 7.5.5]). One should not be satisfied simply to go to the forest; one must take shelter of the lotus feet of the Supreme Personality of Godhead. In this age, therefore, since it is impossible to go to the forest for spiritual culture, one is recommended to live in the temple community as a devotee, regularly worship the Deity, follow the regulative principles and thus make the place like Vaikuṇṭha. The forest may be in goodness, the cities and villages in passion, and the brothels, hotels and restaurants in ignorance, but when one lives in the temple community he lives in Vaikuṇṭha. Therefore it is said here, śreyasāṁ padam: it is the best, most auspicious place.

In many places throughout the world we are constructing communities to give shelter to devotees and worship the Deity in the temple. The Deity cannot be worshiped except by devotees. Temple worshipers who fail to give importance to the devotees are third class. They are kaniṣṭha-adhikārīs in the lower stage of spiritual life. As it is said in Śrīmad-Bhāgavatam (11.2.47):

arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ

"A person who is very faithfully engaged in the worship of the Deity in the temple but does not know how to behave toward devotees or people in general is called a prākṛta-bhakta, or kaniṣṭha-adhikārī." Therefore, in the temple there must be the Deity of the Lord, and the Lord should be worshiped by the devotees. This combination of the devotees and the Deity creates a first-class transcendental place.

Aside from this, if a gṛhastha devotee worships the śālagrāma-śilā, or the form of the Deity at home, his home also becomes a very great place. It was therefore customary for members of the three higher classes-namely the brāhmaṇas, kṣatriyas and vaiśyas-to worship the śālagrāma-śilā, or a small Deity of Rādhā-Kṛṣṇa or Sītā-Rāma in each and every home. This made everything auspicious. But now they have given up the Deity worship. Men have become modernized and are consequently indulging in all sorts of sinful activities, and therefore they are extremely unhappy.

According to Vedic civilization, therefore, the holy places of pilgrimage are considered most sacred, and still there are hundreds and thousands of holy places like Jagannātha Purī, Vṛndāvana, Hardwar, Rāmeśvara, Prayāga and Mathurā. India is the place for worshiping or for cultivating spiritual life. The Kṛṣṇa consciousness movement invites everyone from all over the world, without discrimination as to caste or creed, to come to its centers and cultivate spiritual life perfectly.

TEXTS 30–33

sarāṁsi puṣkarādīni

kṣetrāṇy arhāśritāny uta

kurukṣetraṁ gaya-śiraḥ

prayāgaḥ pulahāśramaḥ

naimiṣaṁ phālgunaṁ setuḥ

prabhāso 'tha kuśa-sthalī

vārāṇasī madhu-purī

pampā bindu-saras tathā

nārāyaṇāśramo nandā

sītā-rāmāśramādayaḥ

sarve kulācalā rājan

mahendra-malayādayaḥ

ete puṇyatamā deśā

harer arcāśritāś ca ye

etān deśān niṣeveta

śreyas-kāmo hy abhīkṣṇaśaḥ

dharmo hy atrehitaḥ puṁsāṁ

sahasrādhi-phalodayaḥ

SYNONYMS

sarāṁsi-lakes; puṣkara-ādīni-such as Puṣkara; kṣetrāṇi-sacred places (like Kurukṣetra, Gayākṣetra and Jagannātha Purī); arha-for worshipable, saintly persons; āśritāni-places of shelter; uta-celebrated; kurukṣetram-a particular sacred place (dharma-kṣetra); gaya-śiraḥ-the place known as Gayā, where Gayāsura took shelter of the lotus feet of Lord Viṣṇu; prayāgaḥ-Allahabad, at the confluence of the two sacred rivers Ganges and Yamunā; pulaha-āśramaḥ-the residence of Pulaha Muni; naimiṣam-the place known as Naimiṣāraṇya (near Lucknow); phālgunam-the place where the Phālgu River flows; setuḥ-Setubandha, where Lord Rāmacandra constructed a bridge between India and Laṅkā; prabhāsaḥ-Prabhāsakṣetra; atha-as well as; kuśa-sthalī-Dvāravatī, or Dvārakā; vārāṇasī-Benares; madhu-purī-Mathurā; pampā-a place where there is a lake called Pampā; bindu-saraḥ-the place where Bindu-sarovara is situated; tathā-there; nārāyaṇa-āśramaḥ-known as Badarikāśrama; nandā-the place where the Nandā River flows; sītā-rāma-of Lord Rāmacandra and mother Sītā; āśrama-ādayaḥ-places of shelter like Citrakūṭa; sarve-all (such places); kulācalāḥ-hilly tracts of land; rājan-O King; mahendra-known as Mahendra; malaya-ādayaḥ-and others, like Malayācala; ete-all of them; puṇya-tamāḥ-extremely sacred; deśāḥ-places; hareḥ-of the Supreme Personality of Godhead; arca-āśritāḥ-places where the Deity of Rādhā-Kṛṣṇa is worshiped (such as big American cities like New York, Los Angeles and San Francisco, and European cities like London and Paris, or wherever there are centers of Kṛṣṇa consciousness); ca-as well as; ye-those which; etān deśān-all these countries; niṣeveta-should worship or visit; śreyaḥ-kāmaḥ-one who desires auspiciousness; hi-indeed; abhīkṣṇaśaḥ-again and again; dharmaḥ-religious activities; hi-from which; atra-in these places; īhitaḥ-performed; puṁsām-of the persons; sahasra-adhi-more than a thousand times; phala-udayaḥ-effective.

The sacred lakes like Puṣkara and places where saintly persons live, like Kurukṣetra, Gayā, Prayāga, Pulahāśrama, Naimiṣāraṇya, the banks of the Phālgu River, Setubandha, Prabhāsa, Dvārakā, Vārāṇasī, Mathurā, Pampā, Bindu-sarovara, Badarikāśrama [Nārāyaṇāśrama], the places where the Nandā River flows, the places where Lord Rāmacandra and mother Sītā took shelter, such as Citrakūṭa, and also the hilly tracts of land known as Mahendra and Malaya-all of these are to be considered most pious and sacred. Similarly, places outside India where there are centers of the Kṛṣṇa consciousness movement and where Rādhā-Kṛṣṇa Deities are worshiped must all be visited and worshiped by those who want to be spiritually advanced. One who intends to advance in spiritual life may visit all these places and perform ritualistic ceremonies to get results a thousand times better than the results of the same activities performed in any other place.

In these verses and in verse twenty-nine, stress is given to one point: harer arcāśritāś ca ye or harer arcā. In other words, any place where the Deity of the Supreme Personality of Godhead is worshiped by devotees is most significant. The Kṛṣṇa consciousness movement is giving the population of the entire world a chance to take advantage of Kṛṣṇa consciousness through the ISKCON centers, where one may perform Deity worship and chant the Hare Kṛṣṇa mahā-mantra and in this way obtain results with effectiveness increased a thousand times. This constitutes the best welfare activity for human society. This was Śrī Caitanya Mahāprabhu's mission as it was predicted by Him in the Caitanya-bhāgavata (Antya 4.126):

pṛthivīte āche yata nagarādi-grāma
sarvatra pracāra haibe mora nāma

Śrī Caitanya Mahāprabhu wanted the Hare Kṛṣṇa movement, with installed Deities, to spread to every village and town in the world, so that everyone in the world might take advantage of this movement and become all-auspicious in spiritual life. Without spiritual life, nothing is auspicious. Moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ (Bg. 9.12). No one can become successful in fruitive activities or speculative knowledge without being Kṛṣṇa conscious. As recommended in the śāstras, everyone should be very eagerly interested in taking part in the Kṛṣṇa consciousness movement and understanding the value of spiritual life.

TEXT 34

pātraṁ tv atra niruktaṁ vai

kavibhiḥ pātra-vittamaiḥ

harir evaika urvīśa

yan-mayaṁ vai carācaram

SYNONYMS

pātram-the true person to whom charity must be given; tu-but; atra-in the world; niruktam-decided; vai-indeed; kavibhiḥ-by learned scholars; pātra-vittamaiḥ-who are expert in finding the actual person to whom charity must be given; hariḥ-the Supreme Personality of Godhead; eva-indeed; ekaḥ-only one; urvī-īśa-O King of the earth; yat-mayam-in whom everything is resting; vai-from whom everything is coming; cara-acaram-all that is moving or nonmoving within this universe.

O King of the earth, it has been decided by expert, learned scholars that only the Supreme Personality of Godhead, Kṛṣṇa, in whom all that is moving or nonmoving within this universe is resting and from whom everything is coming, is the best person to whom everything must be given.

Whenever we perform some religious act in terms of dharma, artha, kāma and mokṣa, we must perform it according to the time, place and person (kāla, deśa, pātra). Nārada Muni has already described the deśa (place) and kāla (time). The kāla has been described in verses twenty through twenty-four, beginning with the words ayane viṣuve kuryād vyatīpāte dina-kṣaye. And the places for giving charity or performing ritualistic ceremonies have been described in verses thirty through thirty-three, beginning with sarāṁsi puṣkarādīni kṣetrāṇy arhāśritāny uta. Now, to whom everything must be given is decided in this verse. Harir evaika urvīśa yan-mayaṁ vai carācaram. The Supreme Personality of Godhead, Kṛṣṇa, is the root of everything, and therefore He is the best pātra, or person, to whom everything must be given. In Bhagavad-gītā (5.29) it is said:

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

If one wants to enjoy real peace and prosperity, he should give everything to Kṛṣṇa, who is the real enjoyer, real friend and real proprietor. It is therefore said:

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

(Bhāg. 4.31.14)

By worshiping or satisfying Acyuta, the Supreme Personality of Godhead, Kṛṣṇa, one can satisfy everyone, just as one can water the branches, leaves and flowers of a tree simply by watering its root or as one satisfies all the senses of the body by giving food to the stomach. Therefore, a devotee simply offers everything to the Supreme Personality of Godhead to receive the best results of charity, religious performances, sense gratification and even liberation (dharma, artha, kāma, mokṣa).

TEXT 35

devarṣy-arhatsu vai satsu

tatra brahmātmajādiṣu

rājan yad agra-pūjāyāṁ

mataḥ pātratayācyutaḥ

SYNONYMS

deva-ṛṣi-among the demigods and great saintly persons, including Nārada Muni; arhatsu-the most venerable and worshipable personalities; vai-indeed; satsu-the great devotees; tatra-there (at the Rājasūya-yajña); brahma-ātma-jādiṣu-and the sons of Lord Brahmā (such as Sanaka, Sanandana, Sanat and Sanātana); rājan-O King; yat-from whom; agra-pūjāyām-the first to be worshiped; mataḥ-decision; pātratayā-selected as the best person to preside over the Rājasūya-yajña; acyutaḥ-Kṛṣṇa.

O King Yudhiṣṭhira, the demigods, many great sages and saints including even the four sons of Lord Brahmā, and I myself were present at your Rājasūya sacrificial ceremony, but when there was a question of who should be the first person worshiped, everyone decided upon Lord Kṛṣṇa, the Supreme Person.

This is a reference to the Rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. In that meeting there was a great turmoil over selecting the best person to be worshiped first. Everyone decided to worship Śrī Kṛṣṇa. The only protest came from Śiśupāla, and because of his vehement opposition he was killed by the Supreme Personality of Godhead.

TEXT 36

jīva-rāśibhir ākīrṇa

aṇḍa-kośāṅghripo mahān

tan-mūlatvād acyutejyā

sarva-jīvātma-tarpaṇam

SYNONYMS

jīva-rāśibhiḥ-by millions and millions of living entities; ākīrṇaḥ-filled up or spread over; aṇḍa-kośa-the whole universe; aṅghripaḥ-like a tree; mahān-very, very great; tat-mūlatvāt-because of being the root of this tree; acyuta-ijyā-worship of the Supreme Personality of Godhead; sarva-of all; jīva-ātma-living entities; tarpaṇam-satisfaction.

The entire universe, which is full of living entities, is like a tree whose root is the Supreme Personality of Godhead, Acyuta [Kṛṣṇa]. Therefore simply by worshiping Lord Kṛṣṇa one can worship all living entities.

In Bhagavad-gītā (10.8) the Lord says:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts." People are very much anxious to give service to other living entities, especially to the poor, but although they have manufactured many ways to give such help, actually they are expert in killing the poor living entities. This sort of service or mercy is not recommended in the Vedic wisdom. As stated in a previous verse, it has been decided (niruktam) by expert saintly persons that Kṛṣṇa is the root of everything and that worshiping Kṛṣṇa is worshiping everyone, just as supplying water to the root of a tree means satisfying all of its branches and twigs.

Another point is that this universe is full of living entities from top to bottom, on every planet (jīva-rāśibhir ākīrṇaḥ). Modern scientists and so-called scholars think that there are no living entities on planets other than this one. Recently they have said that they have gone to the moon but did not find any living entities there. But Śrīmad-Bhāgavatam and the other Vedic literatures do not agree with this foolish conception. There are living entities everywhere, not only one or two but jīva-rāśibhiḥ-many millions of living entities. Even on the sun there are living entities, although it is a fiery planet. The chief living entity on the sun is called Vivasvān (imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]). All the different planets are filled with different types of living entities according to different living conditions. To suggest that only this planet is filled with living entities and that others are vacant is foolish. This betrays a lack of real knowledge.

TEXT 37

purāṇy anena sṛṣṭāni

nṛ-tiryag-ṛṣi-devatāḥ

śete jīvena rūpeṇa

pureṣu puruṣo hy asau

SYNONYMS

purāṇi-residential places or bodies; anena-by Him (the Supreme Personality of Godhead); sṛṣṭāni-among those creations; nṛ-man; tiryak-other than human beings (animals, birds, etc); ṛṣi-saintly persons; devatāḥ-and demigods; śete-lies down; jīvena-with the living entities; rūpeṇa-in the form of Paramātmā; pureṣu-within these residential places or bodies; puruṣaḥ-the Supreme Lord; hi-indeed; asau-He (the Personality of Godhead).

The Supreme Personality of Godhead has created many residential places like the bodies of human beings, animals, birds, saints and demigods. In all of these innumerable bodily forms, the Lord resides with the living being as Paramātmā. Thus He is known as the puruṣāvatāra.

In Bhagavad-gītā (18.61) it is said:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The living entity, who is part and parcel of the Supreme Personality of Godhead, exists on the mercy of the Lord, who is always with him in any form of body. The living entity desires a particular type of material enjoyment, and thus the Lord supplies him with a body, which is like a machine. Just to keep him alive in that body, the Lord remains with him as the puruṣa (Kṣīrodakaśāyī Viṣṇu). This is also confirmed in Brahma-saṁhitā (5.35):

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who enters the existence of every universe and every atom by one of His plenary portions and thus manifests His infinite energy throughout the material creation." The living entity, being part and parcel of the Lord, is known as jīva. The Supreme Lord puruṣa remains with the jīva to enable him to enjoy material facilities.

TEXT 38

teṣv eva bhagavān rājaṁs

tāratamyena vartate

tasmāt pātraṁ hi puruṣo

yāvān ātmā yatheyate

SYNONYMS

teṣu-among the different types of bodies (demigod, human, animal, bird, etc.); eva-indeed; bhagavān-the Supreme Personality of Godhead in His Paramātmā feature; rājan-O King; tāratamyena-comparatively, more or less; vartate-is situated; tasmāt-therefore; pātram-the Supreme Person; hi-indeed; puruṣaḥ-Paramātmā; yāvān-as far as; ātmā-the degree of understanding; yathā-development of austerity and penance; īyate-is manifest.

O King Yudhiṣṭhira, the Supersoul in every body gives intelligence to the individual soul according to his capacity for understanding. Therefore the Supersoul is the chief within the body. The Supersoul is manifested to the individual soul according to the individual's comparative development of knowledge, austerity, penance and so on.

In Bhagavad-gītā (15.15) it is said, mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead in His localized aspect gives intelligence to the individual soul as far as he is able to grasp it. Therefore we find the individual soul in different high and low positions. A living entity with the body of a bird or beast cannot take instructions from the Supreme Soul as adequately as an advanced human being. Thus there are gradations of bodily forms. In human society, the perfect brāhmaṇa is supposed to be the most advanced in spiritual consciousness, and further advanced than the brāhmaṇa is the Vaiṣṇava. Therefore the best persons are the Vaiṣṇavas and Viṣṇu. When charity is to be given, one should take instruction from Bhagavad-gītā (17.20):

dātavyam iti yad dānaṁ
dīyate 'nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam

"That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness." One should give charity to the brāhmaṇas and Vaiṣṇavas, for thus the Supreme Personality of Godhead will be worshiped. In this connection, Śrīla Madhvācārya comments:

brahmādi-sthāvarānteṣu
na viśeṣo hareḥ kvacit
vyakti-mātra-viśeṣeṇa
tāratamyaṁ vadanti ca

Beginning from Brahmā down to the ant, everyone is conducted by the Supersoul (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). But because of a particular person's advancement in spiritual consciousness, he is considered to be important. Therefore, the brāhmaṇa Vaiṣṇava is important, and, above all, the Supersoul, the Personality of Godhead, is the most important personality.

TEXT 39

dṛṣṭvā teṣāṁ mitho nṛṇām

avajñānātmatāṁ nṛpa

tretādiṣu harer arcā

kriyāyai kavibhiḥ kṛtā

SYNONYMS

dṛṣṭvā-after practically seeing; teṣām-among the brāhmaṇas and Vaiṣṇavas; mithaḥ-mutually; nṛṇām-of human society; avajñāna-ātmatām-the mutually disrespectful behavior; nṛpa-O King; tretā-ādiṣu-beginning from Tretā-yuga; hareḥ-of the Supreme Personality of Godhead; arcā-the Deity worship (in the temple); kriyāyai-for the purpose of introducing the method of worship; kavibhiḥ-by learned persons; kṛtā-has been done.

My dear King, when great sages and saintly persons saw mutually disrespectful dealings at the beginning of Tretā-yuga, Deity worship in the temple was introduced with all paraphernalia.

As it is said in Śrīmad-Bhāgavatam (12.3.52):

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt

"Whatever result one obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices and in Dvāpara-yuga by serving the Lord's lotus feet one can also obtain in Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra." In Satya-yuga, every person was spiritually advanced, and there was no envy between great personalities. Gradually, however, because of material contamination with the advance of the ages, disrespectful dealings appeared even among brāhmaṇas and Vaiṣṇavas. Actually, an advanced Vaiṣṇava is to be respected more than Viṣṇu. As stated in the Padma Purāṇa, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param: of all kinds of worship, worship of Lord Viṣṇu is the best. Tasmāt parataraṁ devi tadīyānāṁ samarcanam: and recommended more than worship of Viṣṇu is worship of the Vaiṣṇava.

Formerly, all activities were performed in connection with Viṣṇu, but after Satya-yuga there were symptoms of disrespectful dealings among Vaiṣṇavas. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is he who has helped others become Vaiṣṇavas. An example of one who has converted many others into Vaiṣṇavas is Nārada Muni. A powerful Vaiṣṇava who has converted others into Vaiṣṇavas is to be worshiped, but because of material contamination, sometimes such an exalted Vaiṣṇava is disrespected by other, minor Vaiṣṇavas. When great saintly persons saw this contamination, they introduced worship of the Deity in the temple. This began in Tretā-yuga and was especially prominent in Dvāpara-yuga (dvāpare paricaryāyāṁ). But in Kali-yuga, worship of the Deity is being neglected. Therefore chanting of the Hare Kṛṣṇa mantra is more powerful than Deity worship. Śrī Caitanya Mahāprabhu set a practical example in that He did not establish any temples or Deities, but He profusely introduced the saṅkīrtana movement. Therefore Kṛṣṇa consciousness preachers should give more stress to the saṅkīrtana movement, especially by distributing transcendental literature more and more. This helps the saṅkīrtana movement. Whenever there is a possibility to worship the Deity, we may establish many centers, but generally we should give more stress to the distribution of transcendental literature, for this will be more effective in converting people to Kṛṣṇa consciousness.

It is said in Śrīmad-Bhāgavatam (11.2.47):

arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ

"A person who is very faithfully engaged in the worship of the Deity in the temple but does not know how to behave toward devotees or people in general is called a prākṛta-bhakta, or kaniṣṭha-adhikārī." A prākṛta devotee, or neophyte devotee, is still on the material platform. He certainly engages in worshiping the Deity, but he cannot appreciate the activities of a pure devotee. It has actually been seen that even an authorized devotee who is engaged in the service of the Lord by preaching the mission of Kṛṣṇa consciousness is sometimes criticized by neophyte devotees. Such neophytes are described by Viśvanātha Cakravartī Ṭhākura: sarva-prāṇi-sammānanāsamarthānām avajñā spardhādimatāṁ tu bhagavat-pratimaiva pātram ity āha. For those who cannot properly appreciate the activities of authorized devotees, Deity worship is the only way for spiritual advancement. In the Caitanya-caritāmṛta (Antya 7.11) it is clearly said, kṛṣṇa-śakti vinā nahe tāra pravartana: without being authorized by Kṛṣṇa, one cannot preach the holy name of the Lord throughout the entire world. Nevertheless, a devotee who does so is criticized by neophyte devotees, kaniṣṭha-adhikārīs, who are on the lower stages of devotional service. For them, Deity worship is strongly recommended.

TEXT 40

tato 'rcāyāṁ hariṁ kecit

saṁśraddhāya saparyayā

upāsata upāstāpi

nārthadā puruṣa-dviṣām

SYNONYMS

tataḥ-thereafter; arcāyām-the Deity; harim-who is the Supreme Personality of Godhead (the form of the Lord being identical with the Lord); kecit-someone; saṁśraddhāya-with great faith; saparyayā-and with the required paraphernalia; upāsate-worships; upāstā api-although worshiping the Deity (with faith and regularity); na-not; artha-dā-beneficial; puruṣa-dviṣām-for those who are envious of Lord Viṣṇu and His devotees.

Sometimes a neophyte devotee offers all the paraphernalia for worshiping the Lord, and he factually worships the Lord as the Deity, but because he is envious of the authorized devotees of Lord Viṣṇu, the Lord is never satisfied with his devotional service.

Deity worship is especially meant for purifying the neophyte devotees. Actually, however, preaching is more important. In Bhagavad-gītā (18.69) it is said, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: if one wants to be recognized by the Supreme Personality of Godhead, he must preach the glories of the Lord. One who worships the Deity must therefore be extremely respectful to preachers; otherwise simply worshiping the Deity will keep one in the lower stage of devotion.

TEXT 41

puruṣeṣv api rājendra

supātraṁ brāhmaṇaṁ viduḥ

tapasā vidyayā tuṣṭyā

dhatte vedaṁ hares tanum

SYNONYMS

puruṣeṣu-among persons; api-indeed; rāja-indra-O best of kings; su-pātram-the best person; brāhmaṇam-the qualified brāhmaṇa; viduḥ-one should know; tapasā-due to austerity; vidyayā-education; tuṣṭyā-and satisfaction; dhatte-he assumes; vedam-the transcendental knowledge known as Veda; hareḥ-of the Supreme Personality of Godhead; tanum-body, or representation.

My dear King, of all persons a qualified brāhmaṇa must be accepted as the best within this material world because such a brāhmaṇa, by practicing austerity, Vedic studies and satisfaction, becomes the counterpart body of the Supreme Personality of Godhead.

From the Vedas we learn that the Personality of Godhead is the Supreme Person. Every living entity is an individual person, and the Supreme Personality of Godhead, Kṛṣṇa, is the Supreme Person. A brāhmaṇa who is well versed in Vedic knowledge and fully conversant with transcendental matters becomes a representative of the Supreme Personality of Godhead, and therefore one should worship such a brāhmaṇa or Vaiṣṇava. A Vaiṣṇava is superior to a brāhmaṇa because whereas a brāhmaṇa knows that he is Brahman, not matter, a Vaiṣṇava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman. Therefore, worship of a Vaiṣṇava is superior to worship of the Deity in the temple. Viśvanātha Cakravartī Ṭhākura says, sākṣād dharitvena samasta-śāstraiḥ: in all the scriptures the spiritual master, who is the best of the brāhmaṇas, the best of the Vaiṣṇavas, is considered to be as good as the Supreme Personality of Godhead. This does not mean, however, that the Vaiṣṇava thinks himself God, for this is blasphemous. Although a brāhmaṇa or Vaiṣṇava is worshiped as being as good as the Supreme Personality of Godhead, such a devotee always remains a faithful servant of the Lord and never tries to enjoy the prestige that might accrue to him from being the Supreme Lord's representative.

TEXT 42

nanv asya brāhmaṇā rājan

kṛṣṇasya jagad-ātmanaḥ

punantaḥ pāda-rajasā

tri-lokīṁ daivataṁ mahat

SYNONYMS

nanu-but; asya-by Him; brāhmaṇāḥ-the qualified brāhmaṇas; rājan-O King; kṛṣṇasya-by Lord Kṛṣṇa, the Supreme Personality of Godhead; jagat-ātmanaḥ-who is the life and soul of the whole creation; punantaḥ-sanctifying; pāda-rajasā-by the dust of their lotus feet; tri-lokīm-the three worlds; daivatam-worshipable; mahat-most exalted.

My dear King Yudhiṣṭhira, the brāhmaṇas, especially those engaged in preaching the glories of the Lord throughout the entire world, are recognized and worshiped by the Supreme Personality of Godhead, who is the heart and soul of all creation. The brāhmaṇas, by their preaching, sanctify the three worlds with the dust of their lotus feet, and thus they are worshipable even for Kṛṣṇa.

As admitted by Lord Kṛṣṇa in Bhagavad-gītā (18.69), na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. The brāhmaṇas preach the cult of Kṛṣṇa consciousness all around the world, and therefore, although they worship Kṛṣṇa, the Supreme Personality of Godhead, the Lord also recognizes them as worshipable. The relationship is reciprocal. The brāhmaṇas want to worship Kṛṣṇa, and similarly Kṛṣṇa wants to worship the brāhmaṇas. In conclusion, therefore, brāhmaṇas and Vaiṣṇavas who are engaged in preaching the glories of the Lord must be worshiped by religionists, philosophers and people in general. At the Rājasūya-yajña of Mahārāja Yudhiṣṭhira, many hundreds and thousands of brāhmaṇas were present, yet Kṛṣṇa was selected to be worshiped first. Therefore, Kṛṣṇa is always the Supreme Person, but by His causeless mercy He recognizes the brāhmaṇas as dearmost to Him.

Thus end the Bhaktivedanta purports of the Seventh Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Ideal Family Life."

Chapter Fifteen

Instructions for Civilized Human Beings

The summary of the Fifteenth Chapter is as follows. In the previous chapter, Śrī Nārada Muni proved the importance of the brāhmaṇa in society. Now, in this chapter, he will show the differences between different grades of brāhmaṇas. Among the brāhmaṇas, some are householders and are mostly attached to fruitive activities or the betterment of social conditions. Above them, however, are brāhmaṇas who are very much attracted by austerities and penances and who retire from family life. They are known as vānaprasthas. Other brāhmaṇas are very much interested in studying the Vedas and explaining the purport of the Vedas to others. Such brāhmaṇas are called brahmacārīs. And still other brāhmaṇas are interested in different types of yoga, especially bhakti-yoga and jñāna-yoga. Such brāhmaṇas are mostly sannyāsīs, members of the renounced order of life.

As far as householders are concerned, they engage in different types of scriptural activities, especially in offering oblations to their forefathers and giving as charity to other brāhmaṇas the paraphernalia engaged in such sacrifices. Generally the charity is given to sannyāsīs, brāhmaṇas in the renounced order of life. If such a sannyāsī is not available, the charity is given to brāhmaṇa householders engaged in fruitive activities.

One should not make very elaborate arrangements to perform the śrāddha ceremony of offering oblations to one's forefathers. The best process for the śrāddha ceremony is to distribute bhāgavata-prasāda (remnants of food that has first been offered to Kṛṣṇa) to all of one's forefathers and relatives. This makes a first-class śrāddha ceremony. In the śrāddha ceremony there is no need to offer meat or eat meat. Unnecessary killing of animals must be avoided. Those who are in the lower grades of society prefer to perform sacrifices by killing animals, but one who is advanced in knowledge must avoid such unnecessary violence.

Brāhmaṇas should execute their regulative duties in worshiping Lord Viṣṇu. Those who are advanced in knowledge of religious principles must avoid five kinds of irreligion, known as vidharma, para-dharma, dharmābhāsa, upadharma and chala-dharma. One must act according to the religious principles that suit his constitutional position; it is not that everyone must adhere to the same type of religion. A general principle is that a poor man should not unnecessarily endeavor for economic development. One who refrains from such endeavors but who engages in devotional service is most auspicious.

One who is not satisfied with the mind must fall to degradation. One must conquer lusty desires, anger, greed, fear, lamentation, illusion, fright, unnecessary talks on material subjects, violence, the four miseries of material existence, and the three material qualities. That is the objective of human life. One who has no faith in the spiritual master, who is identical with Śrī Kṛṣṇa, cannot get any benefit from reading śāstra. One should never consider the spiritual master an ordinary human being, even though the members of the spiritual master's family may think of him as such. Meditation and other processes of austerity are useful only if they help in advancement toward Kṛṣṇa consciousness; otherwise, they are simply a waste of time and labor. For those who are not devotees, such meditation and austerity cause falldown.

Every householder should be very careful because even though a householder may try to conquer the senses, he becomes a victim to the association of relatives and falls down. Thus a gṛhastha must become a vānaprastha or sannyāsī, live in a secluded place, and be satisfied with food gotten by begging from door to door. He must chant the oṁkāra mantra or Hare Kṛṣṇa mantra, and in this way he will perceive transcendental bliss within himself. After taking sannyāsa, however, if one returns to gṛhastha life, he is called a vāntāśī, which means "one who eats his own vomit." Such a person is shameless. A householder should not give up the ritualistic ceremonies, and a sannyāsī should not live in society. If a sannyāsī is agitated by the senses, he is a cheater influenced by the modes of passion and ignorance. When one assumes a role in goodness by starting philanthropic and altruistic activities, such activities become impediments on the path of devotional service.

The best process for advancing in devotional service is to abide by the orders of the spiritual master, for only by his direction can one conquer the senses. Unless one is completely Kṛṣṇa conscious, there is a chance of falling down. Of course, in performing ritualistic ceremonies and other fruitive activities there are also many dangers at every moment. Fruitive activities have been divided into twelve portions. Because of performing fruitive activities, which are called the path of dharma, one has to accept the cycle of birth and death, but when one takes the path of mokṣa, or liberation, which is described in Bhagavad-gītā as arcanā-mārga, one can get relief from the cycle of birth and death. The Vedas describe these two paths as pitṛ-yāna and deva-yāna. Those who follow the paths of pitṛ-yāna and deva-yāna are never bewildered, even while in the material body. A monistic philosopher who gradually develops control of the senses understands that the objective of all the different āśramas, the statuses of life, is salvation. One must live and act according to śāstras.

If one who is performing the Vedic ritualistic ceremonies becomes a devotee, even if he is a gṛhastha, he can receive the causeless mercy of Kṛṣṇa. The objective of a devotee is to return home, back to Godhead. Such a devotee, even though not performing ritualistic ceremonies, advances in spiritual consciousness by the supreme will of the Personality of Godhead. One may actually become successful in spiritual consciousness by the mercy of devotees, or one may fall from spiritual consciousness by being disrespectful to devotees. In this regard, Nārada Muni narrated the history of how he had fallen from the Gandharva kingdom, how he was born in a śūdra family, and how by serving exalted brāhmaṇas he become the son of Lord Brahmā and was reinstated in his transcendental position. After narrating all these stories, Nārada Muni praised the mercy received from the Lord by the Pāṇḍavas. Mahārāja Yudhiṣṭhira, after hearing from Nārada, become ecstatic in love of Kṛṣṇa, and then Nārada Muni left that place and returned to his own place. Thus Śukadeva Gosvāmī, having described various descendants of the daughters of Dakṣa, ends the Seventh Canto of Śrīmad-Bhāgavatam.

TEXT 1

śrī-nārada uvāca

karma-niṣṭhā dvijāḥ kecit

tapo-niṣṭhā nṛpāpare

svādhyāye 'nye pravacane

kecana jñāna-yogayoḥ

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni said; karma-niṣṭhāḥ-attached to ritualistic ceremonies (according to one's social status as a brāhmaṇa, kṣatriya, vaiśya or śūdra); dvi-jāḥ-the twice-born (especially the brāhmaṇas); kecit-some; tapaḥ-niṣṭhāḥ-very much attached to austerities and penances; nṛpa-O King; apare-others; svādhyāye-in studying Vedic literature; anye-others; pravacane-delivering speeches on Vedic literature; kecana-some; jñāna-yogayoḥ-in culturing knowledge and practicing bhakti-yoga.

Nārada Muni continued: My dear King, some brāhmaṇas are very much attached to fruitive activities, some are attached to austerities and penances, and still others study the Vedic literature, whereas some, although very few, cultivate knowledge and practice different yogas, especially bhakti-yoga.

TEXT 2

jñāna-niṣṭhāya deyāni

kavyāny ānantyam icchatā

daive ca tad-abhāve syād

itarebhyo yathārhataḥ

SYNONYMS

jñāna-niṣṭhāya-to the impersonalist or the transcendentalist desiring to merge into the Supreme; deyāni-to be given in charity; kavyāni-ingredients offered to the forefathers as oblations; ānantyam-liberation from material bondage; icchatā-by a person desiring; daive-the ingredients to be offered to the demigods; ca-also; tat-abhāve-in the absence of such advanced transcendentalists; syāt-it should be done; itarebhyaḥ-to others (namely, those addicted to fruitive activities); yathā-arhataḥ-comparatively or with discrimination.

A person desiring liberation for his forefathers or himself should give charity to a brāhmaṇa who adheres to impersonal monism [jñāna-niṣṭhā]. In the absence of such an advanced brāhmaṇa, charity may be given to a brāhmaṇa addicted to fruitive activities [karma-kāṇḍa].

There are two processes by which to get free from material bondage. One involves jñāna-kāṇḍa and karma-kāṇḍa, and the other involves upāsanā-kāṇḍa. Vaiṣṇavas never want to merge into the existence of the Supreme; rather, they want to be everlastingly servants of the Lord to render loving service unto Him. In this verse the words ānantyam icchatā refer to persons who desire to achieve liberation from material bondage and merge into the existence of the Lord. Devotees, however, whose objective is to associate personally with the Lord, have no desire to accept the activities of karma-kāṇḍa or jñāna-kāṇḍa, for pure devotional service is above both karma-kāṇḍa and jñāna-kāṇḍa. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. In pure devotional service there is not even a pinch of jñāna or karma. Consequently, when Vaiṣṇavas distribute charity, they do not need to find a brāhmaṇa performing the activities of jñāna-kāṇḍa or karma-kāṇḍa. The best example in this regard is provided by Advaita Gosvāmī, who, after performing the śrāddha ceremony for his father, offered charity to Haridāsa Ṭhākura, although it was known to everyone that Haridāsa Ṭhākura was born in a Mohammedan family, not a brāhmaṇa family, and was not interested in the activities of jñāna-kāṇḍa or karma-kāṇḍa.

Charity, therefore, should be given to the first-class transcendentalist, the devotee, because the śāstras recommend:

muktānām api siddhānāṁ
nārāyaṇa-parāyaṇaḥ
sudurlabhaḥ praśāntātmā
koṭiṣv api mahā-mune

"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare." (Bhāg. 6.14.5) A Vaiṣṇava is in a higher position than a jñānī, and therefore Advaita Ācārya selected Haridāsa Ṭhākura to be the person to accept His charity. The Supreme Lord also says:

na me 'bhaktaś catur-vedī
mad-bhaktaḥ śva-pacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ
sa ca pūjyo yathā hy aham

"Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am." (Hari-bhakti-vilāsa 10.127) Therefore, even if not born in a brāhmaṇa family, a devotee, because of his devotion to the Lord, is above all kinds of brāhmaṇas, whether they be karma-kāṇḍīs or jñāna-kāṇḍīs.

In this regard, it may be mentioned that brāhmaṇas in Vṛndāvana who are karma-kāṇḍīs and jñāna-kāṇḍīs sometimes decline to accept invitations to our temple because our temple is known as the aṅgarejī temple, or "Anglican temple." But in accordance with the evidence given in the śāstra and the example set by Advaita Ācārya, we give prasāda to devotees regardless of whether they come from India, Europe or America. It is the conclusion of the śāstra that instead of feeding many jñāna-kāṇḍī or karma-kāṇḍī brāhmaṇas, it is better to feed a pure Vaiṣṇava, regardless of where he comes from. This is also confirmed in Bhagavad-gītā (9.30):

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

"Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated." Thus it doesn't matter whether a devotee comes from a brāhmaṇa family or non-brāhmaṇa family; if he is fully devoted to Kṛṣṇa, he is a sādhu.

TEXT 3

dvau daive pitṛ-kārye trīn

ekaikam ubhayatra vā

bhojayet susamṛddho 'pi

śrāddhe kuryān na vistaram

SYNONYMS

dvau-two; daive-during the period when oblations are offered to the demigods; pitṛ-kārye-in the śrāddha ceremony, in which oblations are offered to the forefathers; trīn-three; eka-one; ekam-one; ubhayatra-for both occasions; vā-either; bhojayet-one should feed; su-samṛddhaḥ api-even though one is very rich; śrāddhe-when offering oblations to the forefathers; kuryāt-one should do; na-not; vistaram-very expensive arrangements.

During the period for offering oblations to the demigods, one should invite only two brāhmaṇas, and while offering oblations to the forefathers, one may invite three brāhmaṇas. Or, in either case, only one brāhmaṇa will suffice. Even though one is very opulent, he should not endeavor to invite more brāhmaṇas or make various expensive arrangements on those occasions.

As we have already mentioned, Śrīla Advaita Ācārya, during the generally observed ceremony to offer oblations to the forefathers, invited only Haridāsa Ṭhākura. Thus He followed this principle: na me'bhaktaś catur-vedī mad-bhaktaḥ śva-pacaḥ priyaḥ. The Lord says, "It is not necessary that one become very expert in Vedic knowledge before he can become My bhakta, or devotee. Even if one is born in a family of dog-eaters, he can become My devotee and be very dear to Me, in spite of having taken birth in such a family. Therefore, offerings should be given to My devotee, and whatever My devotee has offered Me should be accepted." Following this principle, one should invite a first-class brāhmaṇa or Vaiṣṇava-a realized soul-and feed him while observing the śrāddha ceremony to offer oblations to one's forefathers.

TEXT 4

deśa-kālocita-śraddhā-

dravya-pātrārhaṇāni ca

samyag bhavanti naitāni

vistarāt sva-janārpaṇāt

SYNONYMS

deśa-place; kāla-time; ucita-proper; śraddhā-respect; dravya-ingredients; pātra-a suitable person; arhaṇāni-paraphernalia for worship; ca-and; samyak-proper; bhavanti-are; na-not; etāni-all these; vistarāt-due to expansion; sva-jana-arpaṇāt-or due to inviting relatives.

If one arranges to feed many brāhmaṇas or relatives during the śrāddha ceremony, there will be discrepancies in the time, place, respectability and ingredients, the person to be worshiped, and the method of offering worship.

Nārada Muni has prohibited unnecessarily gorgeous arrangements to feed relatives or brāhmaṇas during the śrāddha ceremony. Those who are materially opulent spend lavishly during this ceremony. Indians spend especially lavishly on three occasions-at the birth of a child, at marriage and while observing the śrāddha ceremony-but the śāstras prohibit the excessive expenditures involved in inviting many brāhmaṇas and relatives, especially during the śrāddha ceremony.

TEXT 5

deśe kāle ca samprāpte

muny-annaṁ hari-daivatam

śraddhayā vidhivat pātre

nyastaṁ kāmadhug akṣayam

SYNONYMS

deśe-in a proper place, namely a holy place of pilgrimage; kāle-at an auspicious time; ca-also; samprāpte-when available; muni-annam-foodstuffs prepared with ghee and suitable to be eaten by great saintly persons; hari-daivatam-unto the Supreme Personality of Godhead, Hari; śraddhayā-with love and affection; vidhi-vat-according to the directions of the spiritual master and the śāstras; pātre-unto the suitable person; nyastam-if it is so offered; kāmadhuk-becomes a source of prosperity; akṣayam-everlasting.

When one gets the opportunity of a suitable auspicious time and place, one should, with love, offer food prepared with ghee to the Deity of the Supreme Personality of Godhead and then offer the prasāda to a suitable person-a Vaiṣṇava or brāhmaṇa. This will be the cause of everlasting prosperity.

TEXT 6

devarṣi-pitṛ-bhūtebhya

ātmane sva-janāya ca

annaṁ saṁvibhajan paśyet

sarvaṁ tat puruṣātmakam

SYNONYMS

deva-unto the demigods; ṛṣi-saintly persons; pitṛ-forefathers; bhūtebhyaḥ-the living entities in general; ātmane-relatives; sva-janāya-family members and friends; ca-and; annam-foodstuff (prasāda); saṁvibhajan-offering; paśyet-one should see; sarvam-all; tat-them; puruṣa-ātmakam-related to the Supreme Personality of Godhead.

One should offer prasāda to the demigods, the saintly persons, one's forefathers, the people in general, one's family members, one's relatives and one's friends, seeing them all as devotees of the Supreme Personality of Godhead.

As mentioned above, it is recommended that everyone distribute prasāda, considering every living being a part and parcel of the Supreme Lord. Even in feeding the poor, one should distribute prasāda. In Kali-yuga there is a scarcity of food almost every year, and thus philanthropists spend lavishly to feed the poor. For this they invent the term daridra-nārāyaṇa-sevā. This is prohibited. One should distribute sumptuous prasāda, considering everyone a part of the Supreme Lord, but one should not juggle words to make a poor man Nārāyaṇa. Everyone is related to the Supreme Lord, but one should not mistakenly think that because one is related to the Supreme Personality of Godhead, he has become the Supreme Personality of Godhead, Nārāyaṇa. Such a Māyāvāda philosophy is extremely dangerous, especially for a devotee. Śrī Caitanya Mahāprabhu has therefore strictly forbidden us to associate with Māyāvādī philosophers. Māyāvādi-bhāṣya śunile haya sarva-nāśa: if one associates with the Māyāvāda philosophy, his devotional life is doomed.

TEXT 7

na dadyād āmiṣaṁ śrāddhe

na cādyād dharma-tattvavit

muny-annaiḥ syāt parā prītir

yathā na paśu-hiṁsayā

SYNONYMS

na-never; dadyāt-should offer; āmiṣam-meat, fish, eggs and so on; śrāddhe-in the performance of the śrāddha ceremony; na-nor; ca-also; adyāt-one should eat personally; dharma-tattva-vit-one who is actually learned in regard to religious activities; muni-annaiḥ-by preparations made with ghee for saintly persons; syāt-should be; parā-first-class; prītiḥ-satisfaction; yathā-for the forefathers and the Supreme Personality of Godhead; na-not; paśu-hiṁsayā-by killing animals unnecessarily.

A person fully aware of religious principles should never offer anything like meat, eggs or fish in the śrāddha ceremony, and even if one is a kṣatriya, he himself should not eat such things. When suitable food prepared with ghee is offered to saintly persons, the function is pleasing to the forefathers and the Supreme Lord, who are never pleased when animals are killed in the name of sacrifice.

TEXT 8

naitādṛśaḥ paro dharmo

nṛṇāṁ sad-dharmam icchatām

nyāso daṇḍasya bhūteṣu

mano-vāk-kāyajasya yaḥ

SYNONYMS

na-never; etādṛśaḥ-like this; paraḥ-a supreme or superior; dharmaḥ-religion; nṛṇām-of persons; sat-dharmam-superior religion; icchatām-being desirous of; nyāsaḥ-giving up; daṇḍasya-causing trouble because of envy; bhūteṣu-unto the living entities; manaḥ-in terms of the mind; vāk-words; kāya-jasya-and body; yaḥ-which.

Persons who want to advance in superior religion are advised to give up all envy of other living entities, whether in relationship to the body, words or mind. There is no religion superior to this.

TEXT 9

eke karmamayān yajñān

jñānino yajña-vittamāḥ

ātma-saṁyamane 'nīhā

juhvati jñāna-dīpite

SYNONYMS

eke-some; karma-mayān-resulting in a reaction (such as the killing of animals); yajñān-sacrifices; jñāninaḥ-persons advanced in knowledge; yajña-vit-tamāḥ-who know perfectly well the purpose of sacrifice; ātma-saṁyamane-by self-control; anīhāḥ-who are without material desires; juhvati-execute sacrifice; jñāna-dīpite-enlightened in perfect knowledge.

Because of an awakening of spiritual knowledge, those who are intelligent in regard to sacrifice, who are actually aware of religious principles and who are free from material desires, control the self in the fire of spiritual knowledge, or knowledge of the Absolute Truth. They may give up the process of ritualistic ceremonies.

People are generally very much interested in karma-kāṇḍa ritualistic ceremonies for elevation to the higher planetary systems, but when one awakens his spiritual knowledge, he becomes uninterested in such elevation and engages himself fully in jñāna-yajña to find the objective of life. The objective of life is to stop completely the miseries of birth and death and to return home, back to Godhead. When one cultivates knowledge for this purpose, he is considered to be on a higher platform than one who is engaged in karma-yajña, or fruitive activities.

TEXT 10

dravya-yajñair yakṣyamāṇaṁ

dṛṣṭvā bhūtāni bibhyati

eṣa mākaruṇo hanyād

ataj-jño hy asu-tṛp dhruvam

SYNONYMS

dravya-yajñaiḥ-with animals and other eatable things; yakṣyamāṇam-the person engaged in such sacrifices; dṛṣṭvā-by seeing; bhūtāni-the living entities (animals); bibhyati-become afraid; eṣaḥ-this person (the performer of sacrifice); mā-us; akaruṇaḥ-who is inhumane and merciless; hanyāt-will kill; a-tat-jñaḥ-most ignorant; hi-indeed; asu-tṛp-who is most satisfied by killing others; dhruvam-certainly.

Upon seeing the person engaged in performing the sacrifice, animals meant to be sacrificed are extremely afraid, thinking, "This merciless performer of sacrifices, being ignorant of the purpose of sacrifice and being most satisfied by killing others, will surely kill us."

Animal sacrifice in the name of religion is current practically all over the world in every established religion. It is said that Lord Jesus Christ, when twelve years old, was shocked to see the Jews sacrificing birds and animals in the synagogues and that he therefore rejected the Jewish system of religion and started the religious system of Christianity, adhering to the Old Testament commandment "Thou shalt not kill." At the present day, however, not only are animals killed in the name of sacrifice, but the killing of animals has increased enormously because of the increasing number of slaughterhouses. Slaughtering animals, either for religion or for food, is most abominable and is condemned herein. Unless one is merciless, one cannot sacrifice animals, either in the name of religion or for food.

TEXT 11

tasmād daivopapannena

muny-annenāpi dharmavit

santuṣṭo 'har ahaḥ kuryān

nitya-naimittikīḥ kriyāḥ

SYNONYMS

tasmāt-therefore; daiva-upapannena-obtainable very easily by the grace of the Lord; muni-annena-with food (prepared in ghee and offered to the Supreme Lord); api-indeed; dharma-vit-one who is actually advanced in religious principles; santuṣṭaḥ-very happily; ahaḥ ahaḥ-day after day; kuryāt-one should perform; nitya-naimittikīḥ-regular and occasional; kriyāḥ-duties.

Therefore, day by day, one who is actually aware of religious principles and is not heinously envious of poor animals should happily perform daily sacrifices and those for certain occasions with whatever food is available easily by the grace of the Lord.

The word dharmavit, meaning "one who knows the actual purpose of religion," is very significant. As explained in Bhagavad-gītā (18.66), sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]: becoming Kṛṣṇa conscious is the topmost stage in understanding of religious principles. One who reaches this stage performs the arcanā process in devotional service. Anyone, whether a gṛhastha or a sannyāsī, can keep small Deities of the Lord suitably packed or, if possible, installed, and thus worship the Deities of Rādhā-Kṛṣṇa, Sītā-Rāma, Lakṣmī-Nārāyaṇa, Lord Jagannātha or Śrī Caitanya Mahāprabhu by offering food prepared in ghee and then offering the sanctified prasāda to the forefathers, demigods and other living entities as a matter of routine daily work. All the centers of our Kṛṣṇa consciousness movement have Deity worship programs very nicely going on in which food is offered to the Deity and distributed to the first-class brāhmaṇas and Vaiṣṇavas and even to the people in general. This performance of sacrifice brings complete satisfaction. The members of the Kṛṣṇa consciousness movement engage daily in such transcendental activities. Thus in our Kṛṣṇa consciousness movement there is no question at all of killing animals.

TEXT 12

vidharmaḥ para-dharmaś ca

ābhāsa upamā chalaḥ

adharma-śākhāḥ pañcemā

dharma-jño 'dharmavat tyajet

SYNONYMS

vidharmaḥ-irreligion; para-dharmaḥ-religious principles practiced by others; ca-and; ābhāsaḥ-pretentious religious principles; upamā-principles that appear religious but are not; chalaḥ-a cheating religion; adharma-śākhāḥ-which are different branches of irreligion; pañca-five; imāḥ-these; dharma-jñaḥ-one who is aware of religious principles; adharma-vat-accepting them as irreligious; tyajet-should give up.

There are five branches of irreligion, appropriately known as irreligion [vidharma], religious principles for which one is unfit [para-dharma], pretentious religion [ābhāsa], analogical religion [upadharma] and cheating religion [chala-dharma]. One who is aware of real religious life must abandon these five as irreligious.

Any religious principles opposed to the principle of surrendering to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, are to be considered religious principles of irregularity or cheating, and one who is actually interested in religion must give them up. One should simply follow the instructions of Kṛṣṇa and surrender unto Him. To do this, of course, one needs very good intelligence, which may be awakened after many, many births through good association with devotees and the practice of Kṛṣṇa consciousness. Everything but the principle of religion recommended by Kṛṣṇa-sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]-should be given up as irreligion.

TEXT 13

dharma-bādho vidharmaḥ syāt

para-dharmo 'nya-coditaḥ

upadharmas tu pākhaṇḍo

dambho vā śabda-bhic chalaḥ

SYNONYMS

dharma-bādhaḥ-obstructs the execution of one's own religious principles; vidharmaḥ-against the principles of religion; syāt-should be; para-dharmaḥ-imitating religious systems for which one is unfit; anya-coditaḥ-which is introduced by someone else; upadharmaḥ-concocted religious principles; tu-indeed; pākhaṇḍaḥ-by one who is against the principles of Vedas, standard scriptures; dambhaḥ-who is falsely proud; vā-or; śabda-bhit-by word jugglery; chalaḥ-a cheating religious system.

Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para-dharma. A new type of religion created by one who is falsely proud and who opposes the principles of the Vedas is called upadharma. And interpretation by one's jugglery of words is called chala-dharma.

To create a new type of dharma has become fashionable in this age. So-called svāmīs and yogīs support that one may follow any type of religious system, according to one's own choice, because all systems are ultimately the same. In Śrīmad-Bhāgavatam, however, such fashionable ideas are called vidharma because they go against one's own religious system. The real religious system is described by the Supreme Personality of Godhead: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. The real religious system is that of surrender to the lotus feet of the Lord. In the Sixth Canto of Śrīmad-Bhāgavatam, in connection with Ajāmila's deliverance, Yamarāja says, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] real religion is that which is given by the Supreme Personality of Godhead, just as real law is that which is given by the government. No one can manufacture actual law at home, nor can one manufacture actual religion. Elsewhere it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: [SB 1.2.6] the real religious system is that which leads one to become a devotee of the Supreme Lord. Therefore, anything opposed to this religious system of progressive Kṛṣṇa consciousness is called vidharma, para-dharma, upadharma or chala-dharma. Misinterpretation of Bhagavad-gītā is chala-dharma. When Kṛṣṇa directly says something and some rascal interprets it to mean something different, this is chala-dharma-a religious system of cheating-or śabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.

TEXT 14

yas tv icchayā kṛtaḥ pumbhir

ābhāso hy āśramāt pṛthak

sva-bhāva-vihito dharmaḥ

kasya neṣṭaḥ praśāntaye

SYNONYMS

yaḥ-that which; tu-indeed; icchayā-whimsically; kṛtaḥ-conducted; pumbhiḥ-by persons; ābhāsaḥ-dim reflection; hi-indeed; āśramāt-from one's own order of life; pṛthak-different; sva-bhāva-according to one's own nature; vihitaḥ-regulated; dharmaḥ-religious principle; kasya-in what respect; na-not; iṣṭaḥ-capable; praśāntaye-for relieving all kinds of distress.

A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called ābhāsa [a dim reflection or false similarity]. But if one performs the prescribed duties for his particular āśrama or varṇa, why are they not sufficient to mitigate all material distresses?

It is indicated here that everyone should strictly follow the principles of varṇa and āśrama as given in the śāstra. In the Viṣṇu Purāṇa (3.8.9) it is said:

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

One should focus upon the destination for progress, which is to become Kṛṣṇa conscious. This is the aim and end of all varṇas and āśramas. However, if Viṣṇu is not worshiped, the followers of the varṇāśrama institution manufacture some concocted God. Thus it has now become fashionable for any rascal or fool to be elected God, and there are many missionaries who have concocted their own gods, giving up their relationship with the real God. In Bhagavad-gītā it is clearly said that one who worships the demigods has lost his intelligence. Nonetheless we find that even an illiterate person who has lost all intelligence is elected God, and although he has a temple, it has meat-eating sannyāsīs, and many polluted activities go on there. This type of religious system, which misguides its poor followers, is strictly forbidden. Such pretentious religions should be stopped altogether.

The original system is that a brāhmaṇa should actually become a brāhmaṇa; he should not only take birth in a brāhmaṇa family, but must also be qualified. Also, even if one is not born in a brāhmaṇa family but has brahminical qualifications, he must be considered a brāhmaṇa. By strictly following this system, one can be happy without extra endeavor. Sva-bhāva-vihito dharmaḥ kasya neṣṭaḥ praśāntaye. The real aim of life is to mitigate distress, and one can do this very easily by following the principles of śāstra.

TEXT 15

dharmārtham api neheta

yātrārthaṁ vādhano dhanam

anīhānīhamānasya

mahāher iva vṛttidā

SYNONYMS

dharma-artham-in religion or economic development; api-indeed; na-not; īheta-should try to obtain; yātrā-artham-just to maintain the body and soul together; vā-either; adhanaḥ-one who has no wealth; dhanam-money; anīhā-the desirelessness; anīhamānasya-of a person who does not endeavor even to earn his livelihood; mahā-aheḥ-the great serpent known as the python; iva-like; vṛtti-dā-which obtains its livelihood without endeavor.

Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist. Just as a great python, although lying in one place, not endeavoring for its livelihood, gets the food it needs to maintain body and soul, one who is desireless also obtains his livelihood without endeavor.

Human life is simply meant for developing Kṛṣṇa consciousness. One need not even try to earn a livelihood to maintain body and soul together. This is illustrated here by the example of the great python, which lies in one place, never going here and there to earn a livelihood to maintain itself, and yet is maintained by the grace of the Lord. As advised by Nārada Muni (Bhāg. 1.5.18), tasyaiva hetoḥ prayateta kovidaḥ: one should simply endeavor to increase his Kṛṣṇa consciousness. One should not desire to do anything else, even to earn his livelihood. There are many, many examples of this attitude. Mādhavendra Purī, for instance, would never go to anyone to ask for food. Śukadeva Gosvāmī has also said, kasmād bhajanti kavayo dhana-durmadāndhān. Why should one approach a person who is blind with wealth? Rather, one should depend on Kṛṣṇa, and He will give everything. All the members of our Kṛṣṇa consciousness movement, whether they be gṛhasthas or sannyāsīs, should try to spread the Kṛṣṇa consciousness movement with determination, and Kṛṣṇa will supply all necessities. The process of ājagara-vṛtti, the means of livelihood of a python, is very much appreciated in this regard. Even though one may be very poor, he should simply try to advance in Kṛṣṇa consciousness and not endeavor to earn his livelihood.

TEXT 16

santuṣṭasya nirīhasya

svātmārāmasya yat sukham

kutas tat kāma-lobhena

dhāvato 'rthehayā diśaḥ

SYNONYMS

santuṣṭasya-of one who is fully satisfied in Kṛṣṇa consciousness; nirīhasya-who does not endeavor for his livelihood; sva-own; ātma-ārāmasya-who is self-satisfied; yat-that; sukham-happiness; kutaḥ-where; tat-such happiness; kāma-lobhena-impelled by lust and greed; dhāvataḥ-of one who is wandering here and there; artha-īhayā-with a desire for accumulating wealth; diśaḥ-in all directions.

One who is content and satisfied and who links his activities with the Supreme Personality of Godhead residing in everyone's heart enjoys transcendental happiness without endeavoring for his livelihood. Where is such happiness for a materialistic man who is impelled by lust and greed and who therefore wanders in all directions with a desire to accumulate wealth?

TEXT 17

sadā santuṣṭa-manasaḥ

sarvāḥ śivamayā diśaḥ

śarkarā-kaṇṭakādibhyo

yathopānat-padaḥ śivam

SYNONYMS

sadā-always; santuṣṭa-manasaḥ-for a person who is self-satisfied; sarvāḥ-everything; śiva-mayāḥ-auspicious; diśaḥ-in all directions; śarkarā-from pebbles; kaṇṭaka-ādibhyaḥ-and thorns, etc.; yathā-as; upānat-padaḥ-for a person who has suitable shoes; śivam-there is no danger (auspicious).

For a person who has suitable shoes on his feet, there is no danger even when he walks on pebbles and thorns. For him, everything is auspicious. Similarly, for one who is always self-satisfied there is no distress; indeed, he feels happiness everywhere.

TEXT 18

santuṣṭaḥ kena vā rājan

na vartetāpi vāriṇā

aupasthya-jaihvya-kārpaṇyād

gṛha-pālāyate janaḥ

SYNONYMS

santuṣṭaḥ-a person who is always self-satisfied; kena-why; vā-or; rājan-O King; na-not; varteta-should live (happily); api-even; vāriṇā-by drinking water; aupasthya-due to the genitals; jaihvya-and the tongue; kārpaṇyāt-because of a wretched or miserly condition; gṛha-pālāyate-he becomes exactly like a household dog; janaḥ-such a person.

My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.

According to the śāstras, a brāhmaṇa, or a cultured person in Kṛṣṇa consciousness, will not enter anyone's service to maintain body and soul together, and especially not for satisfaction of the senses. A true brāhmaṇa is always satisfied. Even if he has nothing to eat, he can drink a little water and be satisfied. This is only a matter of practice. Unfortunately, however, no one is educated in how to be satisfied in self-realization. As explained above, a devotee is always satisfied because he feels the presence of the Supersoul within his heart and thinks of Him twenty-four hours a day. That is real satisfaction. A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.

TEXT 19

asantuṣṭasya viprasya

tejo vidyā tapo yaśaḥ

sravantīndriya-laulyena

jñānaṁ caivāvakīryate

SYNONYMS

asantuṣṭasya-of one who is not self-satisfied; viprasya-of such a brāhmaṇa; tejaḥ-strength; vidyā-education; tapaḥ-austerity; yaśaḥ-fame; sravanti-dwindle; indriya-of the senses; laulyena-because of greed; jñānam-knowledge; ca-and; eva-certainly; avakīryate-gradually vanishes.

Because of greed for the sake of the senses, the spiritual strength, education, austerity and reputation of a devotee or brāhmaṇa who is not self-satisfied dwindle, and his knowledge gradually vanishes.

TEXT 20

kāmasyāntaṁ hi kṣut-tṛḍbhyāṁ

krodhasyaitat phalodayāt

jano yāti na lobhasya

jitvā bhuktvā diśo bhuvaḥ

SYNONYMS

kāmasya-of the desire for sense gratification or the urgent needs of the body; antam-end; hi-indeed; kṣut-tṛḍbhyām-by one who is very hungry or thirsty; krodhasya-of anger; etat-this; phala-udayāt-by venting chastisement and its reaction; janaḥ-a person; yāti-crosses over; na-not; lobhasya-greed; jitvā-conquering; bhuktvā-enjoying; diśaḥ-all directions; bhuvaḥ-of the globe.

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

In Bhagavad-gītā (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul's bondage in this material world. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guṇa, the mode of passion, how can one advance in Kṛṣṇa consciousness?

If one is very greedy to enhance his Kṛṣṇa consciousness, this is a great boon. Tatra laulyam ekalaṁ mūlam. This is the best path available.

TEXT 21

paṇḍitā bahavo rājan

bahu-jñāḥ saṁśaya-cchidaḥ

sadasas patayo 'py eke

asantoṣāt patanty adhaḥ

SYNONYMS

paṇḍitāḥ-very learned scholars; bahavaḥ-many; rājan-O King (Yudhiṣṭhira); bahu-jñāḥ-persons with varied experience; saṁśaya-cchidaḥ-expert in legal advice; sadasaḥ patayaḥ-persons eligible to become presidents of learned assemblies; api-even; eke-by one disqualification; asantoṣāt-simply by dissatisfaction or greed; patanti-fall down; adhaḥ-into hellish conditions of life.

O King Yudhiṣṭhira, many persons with varied experience, many legal advisers, many learned scholars and many persons eligible to become presidents of learned assemblies fall down into hellish life because of not being satisfied with their positions.

For spiritual advancement, one should be materially satisfied, for if one is not materially satisfied, his greed for material development will result in the frustration of his spiritual advancement. There are two things that nullify all good qualities. One is poverty. Daridra-doṣo guṇa-rāśi-nāśī. If one is poverty-stricken, all his good qualities become null and void. Similarly, if one becomes too greedy, his good qualifications are lost. Therefore the adjustment is that one should not be poverty-stricken, but one must try to be fully satisfied with the bare necessities of life and not be greedy. For a devotee to be satisfied with the bare necessities is therefore the best advice for spiritual advancement. Learned authorities in devotional life consequently advise that one not endeavor to increase the number of temples and maṭhas. Such activities can be undertaken only by devotees experienced in propagating the Kṛṣṇa consciousness movement. All the ācāryas in South India, especially Śrī Rāmānujācārya, constructed many big temples, and in North India all the Gosvāmīs of Vṛndāvana constructed large temples. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also constructed large centers, known as Gauḍīya Maṭhas. Therefore temple construction is not bad, provided proper care is taken for the propagation of Kṛṣṇa consciousness. Even if such endeavors are considered greedy, the greed is to satisfy Kṛṣṇa, and therefore these are spiritual activities.

TEXT 22

asaṅkalpāj jayet kāmaṁ

krodhaṁ kāma-vivarjanāt

arthānarthekṣayā lobhaṁ

bhayaṁ tattvāvamarśanāt

SYNONYMS

asaṅkalpāt-by determination; jayet-one should conquer; kāmam-lusty desire; krodham-anger; kāma-vivarjanāt-by giving up the objective of sense desire; artha-accumulation of wealth; anartha-a cause of trouble; īkṣayā-by considering; lobham-greed; bhayam-fear; tattva-the truth; avamarśanāt-by considering.

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

Śrīla Viśvanātha Cakravartī Ṭhākura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one's possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

TEXT 23

ānvīkṣikyā śoka-mohau

dambhaṁ mahad-upāsayā

yogāntarāyān maunena

hiṁsāṁ kāmādy-anīhayā

SYNONYMS

ānvīkṣikyā-by deliberation upon material and spiritual subject matters; śoka-lamentation; mohau-and illusion; dambham-false pride; mahat-a Vaiṣṇava; upāsayā-by serving; yoga-antarāyān-obstacles on the path of yoga; maunena-by silence; hiṁsām-envy; kāma-ādi-for sense gratification; anīhayā-without endeavor.

By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.

If one's son has died, one may certainly be affected by lamentation and illusion and cry for the dead son, but one may overcome lamentation and illusion by considering the verses of Bhagavad-gītā.

jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca

As the soul transmigrates, one who has taken birth must give up the present body, and then he must certainly accept another body. This should be no cause for lamentation. Therefore Lord Kṛṣṇa says, dhīras tatra na muhyati: one who is dhīra, or sober, who is learned in philosophy and established in knowledge, cannot be unhappy over the transmigration of the soul.

TEXT 24

kṛpayā bhūtajaṁ duḥkhaṁ

daivaṁ jahyāt samādhinā

ātmajaṁ yoga-vīryeṇa

nidrāṁ sattva-niṣevayā

SYNONYMS

kṛpayā-by being merciful to all other living entities; bhūta-jam-because of other living entities; duḥkham-suffering; daivam-sufferings imposed by providence; jahyāt-one should give up; samādhinā-by trance or meditation; ātma-jam-sufferings due to the body and mind; yoga-vīryeṇa-by practicing haṭha-yoga, prāṇāyāma and so forth; nidrām-sleeping; sattva-niṣevayā-by developing brahminical qualifications or the mode of goodness.

By good behavior and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing haṭha-yoga, prāṇāyāma and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.

By practice, one should avoid eating in such a way that other living entities will be disturbed and suffer. Since I suffer when pinched or killed by others, I should not attempt to pinch or kill any other living entity. People do not know that because of killing innocent animals they themselves will have to suffer severe reactions from material nature. Any country where people indulge in unnecessary killing of animals will have to suffer from wars and pestilence imposed by material nature. Comparing one's own suffering to the suffering of others, therefore, one should be kind to all living entities. One cannot avoid the sufferings inflicted by providence, and therefore when suffering comes one should fully absorb oneself in chanting the Hare Kṛṣṇa mantra. One can avoid sufferings from the body and mind by practicing mystic haṭha-yoga.

TEXT 25

rajas tamaś ca sattvena

sattvaṁ copaśamena ca

etat sarvaṁ gurau bhaktyā

puruṣo hy añjasā jayet

SYNONYMS

rajaḥ tamaḥ-the modes of passion and ignorance; ca-and; sattvena-by developing the mode of goodness; sattvam-the mode of goodness; ca-also; upaśamena-by giving up attachment; ca-and; etat-these; sarvam-all; gurau-unto the spiritual master; bhaktyā-by rendering service in devotion; puruṣaḥ-a person; hi-indeed; añjasā-easily; jayet-can conquer.

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.

Just by treating the root cause of an ailment, one can conquer all bodily pains and sufferings. Similarly, if one is devoted and faithful to the spiritual master, he can conquer the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa very easily. Yogīs and jñānīs practice in many ways to conquer the senses, but the bhakta immediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master. Yasya prasādād bhagavat-prasādo **. If the spiritual master is favorably inclined, one naturally receives the mercy of the Supreme Lord, and by the mercy of the Supreme Lord one immediately becomes transcendental, conquering all the influences of sattva-guṇa, rajo-guṇa and tamo-guṇa within this material world. This is confirmed in Bhagavad-gītā (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). If one is a pure devotee acting under the directions of the guru, one easily gets the mercy of the Supreme Lord and thus becomes immediately situated on the transcendental platform. This is explained in the next verse.

TEXT 26

yasya sākṣād bhagavati

jñāna-dīpa-prade gurau

martyāsad-dhīḥ śrutaṁ tasya

sarvaṁ kuñjara-śaucavat

SYNONYMS

yasya-one who; sākṣāt-directly; bhagavati-the Supreme Personality of Godhead; jñāna-dīpa-prade-who enlightens with the torch of knowledge; gurau-unto the spiritual master; martya-asat-dhīḥ-considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; śrutam-Vedic knowledge; tasya-for him; sarvam-everything; kuñjara-śauca-vat-like the bath of an elephant in a lake.

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Sākṣād dharitvena samasta-śāstraiḥ. This is enjoined in every scripture. Ācāryaṁ māṁ vijānīyāt. One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant. An elephant bathes in a lake quite thoroughly, but as soon as it comes on the shore it takes some dust from the ground and strews it over its body. Thus there is no meaning to the elephant's bath. One may argue by saying that since the spiritual master's relatives and the men of his neighborhood consider him an ordinary human being, what is the fault on the part of the disciple who considers the spiritual master an ordinary human being? This will be answered in the next verse, but the injunction is that the spiritual master should never be considered an ordinary man. One should strictly adhere to the instructions of the spiritual master, for if he is pleased, certainly the Supreme Personality of Godhead is pleased. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi .

TEXT 27

eṣa vai bhagavān sākṣāt

pradhāna-puruṣeśvaraḥ

yogeśvarair vimṛgyāṅghrir

loko yaṁ manyate naram

SYNONYMS

eṣaḥ-this; vai-indeed; bhagavān-Supreme Personality of Godhead; sākṣāt-directly; pradhāna-the chief cause of the material nature; puruṣa-of all living entities or of the puruṣāvatāra, Lord Viṣṇu; īśvaraḥ-the supreme controller; yoga-īśvaraiḥ-by great saintly persons, yogīs; vimṛgya-aṅghriḥ-Lord Kṛṣṇa's lotus feet, which are sought; lokaḥ-people in general; yam-Him; manyate-consider; naram-a human being.

The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyāsa. Nonetheless, there are fools who consider Lord Kṛṣṇa an ordinary human being.

The example of Lord Kṛṣṇa's being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavān, the servitor Personality of Godhead, and Kṛṣṇa is called sevya-bhagavān, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kṛṣṇa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

Another point: Bhagavad-gītā, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in Text 26, jñāna-dīpa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality-Kṛṣṇa or Lord Rāmacandra-to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple's Vedic studies and austerities.

TEXT 28

ṣaḍ-varga-saṁyamaikāntāḥ

sarvā niyama-codanāḥ

tad-antā yadi no yogān

āvaheyuḥ śramāvahāḥ

SYNONYMS

ṣaṭ-varga-the six elements, namely the five working senses and the mind; saṁyama-ekāntāḥ-the ultimate aim of subjugating; sarvāḥ-all such activities; niyama-codanāḥ-the regulative principles further meant for controlling the senses and mind; tat-antāḥ-the ultimate goal of such activities; yadi-if; no-not; yogān-the positive link with the Supreme; āvaheyuḥ-did lead to; śrama-āvahāḥ-a waste of time and labor.

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

One may argue that one may achieve the ultimate goal of life-realization of the Supersoul-by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: [SB 12.13.1] a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord.

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23) It is further stated, tuṣyeyaṁ sarva-bhūtātmā guru-śuśrūṣayā and taranty añjo bhavārṇavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one's so-called yoga practice is simply labor without any benefit.

TEXT 29

yathā vārtādayo hy arthā

yogasyārthaṁ na bibhrati

anarthāya bhaveyuḥ sma

pūrtam iṣṭaṁ tathāsataḥ

SYNONYMS

yathā-as; vārtā-ādayaḥ-activities like occupational or professional duties; hi-certainly; arthāḥ-income (from such occupational duties); yogasya-of mystic power for self-realization; artham-benefit; na-not; bibhrati-help; anarthāya-without value (binding one to repeated birth and death); bhaveyuḥ-they are; sma-at all times; pūrtam iṣṭam-ritualistic Vedic ceremonies; tathā-similarly; asataḥ-of a materialistic nondevotee.

As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead.

If one becomes very rich through his professional activities, through trade or through agriculture, this does not mean that he is spiritually advanced. To be spiritually advanced is different from being materially rich. Although the purpose of life is to become spiritually rich, unfortunate men, misguided as they are, are always engaged in trying to become materially rich. Such material engagements, however, do not help one in the actual fulfillment of the human mission. On the contrary, material engagements lead one to be attracted to many unnecessary necessities, which are accompanied by the risk that one may be born in a degraded condition. As confirmed in Bhagavad-gītā (14.18):

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds." Especially in this Kali-yuga, material advancement means degradation and attraction to many unwanted necessities that create a low mentality. Therefore, jaghanya-guṇa-vṛtti-sthā: since people are contaminated by the lower qualities, they will lead their next lives either as animals or in other degraded forms of life. Making a show of religion without Kṛṣṇa consciousness may make one popular in the estimation of unintelligent men, but factually such a materialistic display of spiritual advancement does not help one at all; it will not prevent one from missing the goal of life.

TEXT 30

yaś citta-vijaye yattaḥ

syān niḥsaṅgo 'parigrahaḥ

eko vivikta-śaraṇo

bhikṣur bhaikṣya-mitāśanaḥ

SYNONYMS

yaḥ-one who; citta-vijaye-conquering the mind; yattaḥ-is engaged; syāt-must be; niḥsaṅgaḥ-without contaminated association; aparigrahaḥ-without being dependent (on the family); ekaḥ-alone; vivikta-śaraṇaḥ-taking shelter of a solitary place; bhikṣuḥ-a renounced person; bhaikṣya-by begging alms just to maintain the body; mita-aśanaḥ-frugal in eating.

One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.

This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyāsa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smṛti literature:

dvandvāhatasya gārhasthyaṁ
dhyāna-bhaṅgādi-kāraṇam
lakṣayitvā gṛhī spaṣṭaṁ
sannyased avicārayan

In this world of duality, family life is the cause that spoils one's spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyāsa without hesitation.

TEXT 31

deśe śucau same rājan

saṁsthāpyāsanam ātmanaḥ

sthiraṁ sukhaṁ samaṁ tasminn

āsītarjv-aṅga om iti

SYNONYMS

deśe-in a place; śucau-very sacred; same-level; rājan-O King; saṁsthāpya-placing; āsanam-on the seat; ātmanaḥ-one's self; sthiram-very steady; sukham-comfortably; samam-equipoised; tasmin-on that sitting place; āsīta-one should sit down; ṛju-aṅgaḥ-the body perpendicularly straight; oṁ-The Vedic mantra praṇava; iti-in this way.

My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praṇava.

Generally the chanting of oṁ is recommended because in the beginning one cannot understand the Personality of Godhead. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." Unless one is fully convinced of the Supreme Personality of Godhead, one has the tendency to become an impersonalist yogī searching for the Supreme Lord within the core of his heart (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]). Here the chanting of oṁkāra is recommended because in the beginning of transcendental realization, instead of chanting the Hare Kṛṣṇa mahā-mantra, one may chant oṁkāra (praṇava). There is no difference between the Hare Kṛṣṇa mahā-mantra and oṁkāra because both of them are sound representations of the Supreme Personality of Godhead. praṇavaḥ sarva-vedeṣu. In all Vedic literatures, the sound vibration oṁkāra is the beginning. Oṁ namo bhagavate vāsudevāya. The difference between chanting oṁkāra and chanting the Hare Kṛṣṇa mantra is that the Hare Kṛṣṇa mantra may be chanted without consideration of the place or the sitting arrangements recommended in Bhagavad-gītā (6.11):

śucau deśe pratiṣṭhāpya
sthiram āsanam ātmanaḥ
nāty-ucchritaṁ nātinīcaṁ
cailājina-kuśottaram

"To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place." The Hare Kṛṣṇa mantra may be chanted by anyone, without consideration of the place or how one sits. Śrī Caitanya Mahāprabhu has openly declared, niyamitaḥ smaraṇe na kālaḥ. In chanting the Hare Kṛṣṇa mahā-mantra there are no particular injunctions regarding one's sitting place. The injunction niyamitaḥ smaraṇe na kālaḥ includes deśa, kāla and pātra-place, time and the individual. Therefore anyone may chant the Hare Kṛṣṇa mantra, without consideration of the time and place. Especially in this age, Kali-yuga, it is very difficult to find a suitable place according to the recommendations of Bhagavad-gītā. The Hare Kṛṣṇa mahā-mantra, however, may be chanted at any place and any time, and this will bring results very quickly. Yet even while chanting the Hare Kṛṣṇa mantra one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy.

TEXTS 32–33

prāṇāpānau sannirundhyāt

pūra-kumbhaka-recakaiḥ

yāvan manas tyajet kāmān

sva-nāsāgra-nirīkṣaṇaḥ

yato yato niḥsarati

manaḥ kāma-hataṁ bhramat

tatas tata upāhṛtya

hṛdi rundhyāc chanair budhaḥ

SYNONYMS

prāṇa-incoming breath; apānau-outgoing breath; sannirundhyāt-should stop; pūra-kumbhaka-recakaiḥ-by inhaling, exhaling and holding, which are technically known as pūraka, kumbhaka and recaka; yāvat-so long; manaḥ-the mind; tyajet-should give up; kāmān-all material desires; sva-one's own; nāsa-agra-the tip of the nose; nirīkṣaṇaḥ-looking at; yataḥ yataḥ-from whatever and wherever; niḥsarati-withdraws; manaḥ-the mind; kāma-hatam-being defeated by lusty desires; bhramat-wandering; tataḥ tataḥ-from here and there; upāhṛtya-after bringing it back; hṛdi-within the core of the heart; rundhyāt-should arrest (the mind); śanaiḥ-gradually, by practice; budhaḥ-a learned yogī.

While continuously staring at the tip of the nose, a learned yogī practices the breathing exercises through the technical means known as pūraka, kumbhaka and recaka-controlling inhalation and exhalation and then stopping them both. In this way the yogī restricts his mind from material attachments and gives up all mental desires. As soon as the mind, being defeated by lusty desires, drifts toward feelings of sense gratification, the yogī should immediately bring it back and arrest it within the core of his heart.

The practice of yoga is concisely explained herein. When this practice of yoga is perfect, one sees the Supersoul, the Paramātmā feature of the Supreme Personality of Godhead, within the core of one's heart. However, in Bhagavad-gītā (6.47) the Supreme Lord says:

yoginām api sarveṣām
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." A devotee can immediately become a perfect yogī because he practices keeping Kṛṣṇa constantly within the core of his heart. This is another way to practice yoga easily. The Lord says:

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me." (Bg. 18.65) If one practices devotional service by always keeping Kṛṣṇa within the core of his heart (man-manāḥ), he immediately becomes a first-class yogī. Furthermore, keeping Kṛṣṇa within the mind is not a difficult task for the devotee. For an ordinary man in the bodily concept of life, the practice of yoga may be helpful, but one who immediately takes to devotional service can immediately become a perfect yogī without difficulty.

TEXT 34

evam abhyasyataś cittaṁ

kālenālpīyasā yateḥ

aniśaṁ tasya nirvāṇaṁ

yāty anindhana-vahnivat

SYNONYMS

evam-in this way; abhyasyataḥ-of the person practicing this yoga system; cittam-the heart; kālena-in due course of time; alpīyasā-very shortly; yateḥ-of the person practicing yoga; aniśam-without cessation; tasya-of him; nirvāṇam-purification from all material contamination; yāti-reaches; anindhana-without flame or smoke; vahnivat-like a fire.

When the yogi regularly practices in this way, in a short time his heart becomes fixed and free from disturbance, like a fire without flames or smoke.

Nirvāṇa means the cessation of all material desires. Sometimes desirelessness is understood to imply an end to the workings of the mind, but this is not possible. The living entity has senses, and if the senses stopped working, the living entity would no longer be a living entity; he would be exactly like stone or wood. This is not possible. Because he is living, he is nitya and cetana-eternally sentient. For those who are not very advanced, the practice of yoga is recommended in order to stop the mind from being agitated by material desires, but if one fixes his mind on the lotus feet of Kṛṣṇa, his mind naturally becomes peaceful very soon. This peace is described in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

If one can understand Kṛṣṇa as the supreme enjoyer, the supreme proprietor of everything, and the supreme friend of everyone, one is established in peace and is free from material agitation. However, for one who cannot understand the Supreme Personality of Godhead, the practice of yoga is recommended.

TEXT 35

kāmādibhir anāviddhaṁ

praśāntākhila-vṛtti yat

cittaṁ brahma-sukha-spṛṣṭaṁ

naivottiṣṭheta karhicit

SYNONYMS

kāma-ādibhiḥ-by various lusty desires; anāviddham-unaffected; praśānta-calm and peaceful; akhila-vṛtti-in every respect, or in all activities; yat-that which; cittam-consciousness; brahma-sukha-spṛṣṭam-being situated on the transcendental platform in eternal bliss; na-not; eva-indeed; uttiṣṭheta-can come out; karhicit-at any time.

When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities.

Brahma-sukha-spṛṣṭam is also described in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord." Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: [SB 10.2.32] one may rise to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service.

TEXT 36

yaḥ pravrajya gṛhāt pūrvaṁ

tri-vargāvapanāt punaḥ

yadi seveta tān bhikṣuḥ

sa vai vāntāśy apatrapaḥ

SYNONYMS

yaḥ-one who; pravrajya-being finished for good and leaving for the forest (being situated in transcendental bliss); gṛhāt-from home; pūrvam-at first; tri-varga-the three principles of religion, economic development and sense gratification; āvapanāt-from the field in which they are sown; punaḥ-again; yadi-if; seveta-should accept; tān-materialistic activities; bhikṣuḥ-a person who has accepted the sannyāsa order; saḥ-that person; vai-indeed; vānta-āśī-one who eats his own vomit; apatrapaḥ-without shame.

One who accepts the sannyāsa order gives up the three principles of materialistic activities in which one indulges in the field of household life-namely religion, economic development and sense gratification. One who first accepts sannyāsa but then returns to such materialistic activities is to be called a vāntāśī, or one who eats his own vomit. He is indeed a shameless person.

Materialistic activities are regulated by the institution of varṇāśrama-dharma. Without varṇāśrama-dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varṇa and āśrama-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa-one must ultimately accept sannyāsa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyāsī. Otherwise, one should not accept the sannyāsa order. If one accepts sannyāsa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called gṛhastha or a victim of women. Such a person is most shameless, and he is called vāntāśī, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Kṛṣṇa consciousness movement it is advised, therefore, that the sannyāsīs and brahmacārīs keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

TEXT 37

yaiḥ sva-dehaḥ smṛto 'nātmā

martyo viṭ-kṛmi-bhasmavat

ta enam ātmasāt kṛtvā

ślāghayanti hy asattamāḥ

SYNONYMS

yaiḥ-by sannyāsīs who; sva-dehaḥ-own body; smṛtaḥ-consider; anātmā-different from the soul; martyaḥ-subjected to death; viṭ-becoming stool; kṛmi-worms; bhasma-vat-or ashes; te-such persons; enam-this body; ātmasāt kṛtvā-again identifying with the self; ślāghayanti-glorify as very important; hi-indeed; asat-tamāḥ-the greatest rascals.

Sannyāsīs who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.

A sannyāsī is one who has clearly understood, through advancement in knowledge, that Brahman-he, the person himself-is the soul, not the body. One who has this understanding may take sannyāsa, for he is situated in the "ahaṁ brahmāsmi" position. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. Such a person, who no longer laments or hankers to maintain his body and who can accept all living entities as spirit souls, can then enter the devotional service of the Lord. If one does not enter the devotional service of the Lord but artificially considers himself Brahman or Nārāyaṇa, not perfectly understanding that the soul and body are different, one certainly falls down (patanty adhaḥ). Such a person again gives importance to the body. There are many sannyāsīs in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-nārāyaṇa, as if Nārāyaṇa had a material body. Many other sannyāsīs stress the importance of the social position of the body as a brāhmaṇa, kṣatriya, vaiśya or śūdra. Such sannyāsīs are considered the greatest rascals (asattamāḥ). They are shameless because they have not yet understood the difference between the body and the soul and instead have accepted the body of a brāhmaṇa to be a brāhmaṇa. Brahmanism (brāhmaṇya) consists of the knowledge of Brahman. But actually the body of a brāhmaṇa is not Brahman. Similarly, the body is neither rich nor poor. If the body of a poor man were daridra-nārāyaṇa, this would mean that the body of a rich man, on the contrary, must be dhanī-nārāyaṇa. Therefore sannyāsīs who do not know the meaning of Nārāyaṇa, those who regard the body as Brahman or as Nārāyaṇa, are described here as asattamāḥ, the most abominable rascals. Following the bodily concept of life, such sannyāsīs make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society. These sannyāsīs have been described herein as apatrapaḥ and asattamāḥ-shameless and fallen from spiritual life.

TEXTS 38–39

gṛhasthasya kriyā-tyāgo

vrata-tyāgo vaṭorapi

tapasvino grāma-sevā

bhikṣor indriya-lolatā

āśramāpasadā hy ete

khalv āśrama-viḍambanāḥ

deva-māyā-vimūḍhāṁs tān

upekṣetānukampayā

SYNONYMS

gṛhasthasya-for a person situated in householder life; kriyā-tyāgaḥ-to give up the duty of a householder; vrata-tyāgaḥ-to give up vows and austerity; vaṭoḥ-for a brahmacārī; api-also; tapasvinaḥ-for a vānaprastha, one who has adopted a life of austerities; grāma-sevā-to live in a village and serve the people therein; bhikṣoḥ-for a sannyāsī who lived by begging alms; indriya-lolatā-addicted to sense enjoyment; āśrama-of the spiritual orders of life; apasadāḥ-the most abominable; hi-indeed; ete-all these; khalu-indeed; āśrama-viḍambanāḥ-imitating and therefore cheating the different spiritual orders; deva-māyā-vimūḍhān-who are bewildered by the external energy of the Supreme Lord; tān-them; upekṣeta-one should reject and not accept as genuine; anukampayā-or by compassion (teach them real life).

It is abominable for a person living in the gṛhastha-āśrama to give up the regulative principles, for a brahmacārī not to follow the brahmacārī vows while living under the care of the guru, for a vānaprastha to live in the village and engage in so-called social activities, or for a sannyāsī to be addicted to sense gratification. One who acts in this way is to be considered the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position.

We have repeatedly stressed that human culture does not begin unless one takes to the principles of varṇāśrama-dharma. Although gṛhastha life is a concession for the enjoyment of sex, one cannot enjoy sex without following the rules and regulations of householder life. Furthermore, as already instructed, a brahmacārī must live under the care of the guru: brahmacārī guru-kule vasan dānto guror hitam [SB 7.12.1]. If a brahmacārī does not live under the care of the guru, if a vānaprastha engages in ordinary activities, or if a sannyāsī is greedy and eats meat, eggs and all kinds of nonsense for the satisfaction of his tongue, he is a cheater and should immediately be rejected as unimportant. Such persons should be shown compassion, and if one has sufficient strength one should teach them to stop them from following the wrong path in life. Otherwise one should reject them and pay them no attention.

TEXT 40

ātmānaṁ ced vijānīyāt

paraṁ jñāna-dhutāśayaḥ

kim icchan kasya vā hetor

dehaṁ puṣṇāti lampaṭaḥ

SYNONYMS

ātmānam-the soul and the Supersoul; cet-if; vijānīyāt-can understand; param-who are transcendental, beyond this material world; jñāna-by knowledge; dhuta-āśayaḥ-one who has cleansed his consciousness; kim-what; icchan-desiring material comforts; kasya-for whom; vā-or; hetoḥ-for what reason; deham-the material body; puṣṇāti-he maintains; lampaṭaḥ-being unlawfully addicted to sense gratification.

The human form of body is meant for understanding the self and the Supreme Self, the Supreme Personality of Godhead, both of whom are transcendentally situated. If both of them can be understood when one is purified by advanced knowledge, for what reason and for whom does a foolish, greedy person maintain the body for sense gratification?

Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannyāsa. A sannyāsī, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Kṛṣṇa consciousness movement is meant for elevating the living being for promotion back home, back to Godhead. Seeking such elevation is one's duty in the human form of life. Unless one performs this duty, why should one maintain the body? Especially if a sannyāsī not only maintains the body by ordinary means but does everything to maintain the body, including even eating meat and other abominable things, he must be a lampaṭaḥ, a greedy person simply engaged in sense gratification. A sannyāsī must specifically remove himself from the urges of the tongue, belly and genitals, which disturb one as long as one is not fully aware that the body is separate from the soul.

TEXT 41

āhuḥ śarīraṁ ratham indriyāṇi

hayān abhīṣūn mana indriyeśam

vartmāni mātrā dhiṣaṇāṁ ca sūtaṁ

sattvaṁ bṛhad bandhuram īśa-sṛṣṭam

SYNONYMS

āhuḥ-it is said; śarīram-the body; ratham-the chariot; indriyāṇi-the senses; hayān-the horses; abhīṣūn-the reins; manaḥ-the mind; indriya-of the senses; īśam-the master; vartmāni-the destinations; mātrāḥ-the sense objects; dhiṣaṇām-the intelligence; ca-and; sūtam-the chariot driver; sattvam-consciousness; bṛhat-great; bandhuram-bondage; īśa-by the Supreme Personality of Godhead; sṛṣṭam-created.

Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.

For a bewildered person in the materialistic way of life, the body, the mind and the senses, which are engaged in sense gratification, are the cause of bondage to repeated birth, death, old age and disease. But for one who is advanced in spiritual knowledge, the same body, senses and mind are the cause of liberation. This is confirmed in the Kaṭha Upaniṣad (1.3.3–4,9) as follows:

ātmānaṁ rathinaṁ viddhi
śarīraṁ ratham eva ca
buddhiṁ tu sārathiṁ viddhi
manaḥ pragraham eva ca

indriyāṇi hayān āhur
viṣayāṁs teṣu gocarān

so 'dhvanaḥ pāram āpnoti
tad viṣṇoḥ paramaṁ padam

The soul is the occupant of the chariot of the body, of which the driver is the intelligence. The mind is the determination to reach the destination, the senses are the horses, and the sense objects are also included in that activity. Thus one can reach the destination, Viṣṇu, who is paramaṁ padam, the supreme goal of life. In conditioned life the consciousness in the body is the cause of bondage, but the same consciousness, when transformed into Kṛṣṇa consciousness, becomes the cause for one's returning home, back to Godhead.

The human body, therefore, may be used in two ways-for going to the darkest regions of ignorance or for going forward, back home, back to Godhead. To go back to Godhead, the path is mahat-sevā, to accept the self-realized spiritual master. Mahat-sevāṁ dvāram āhur vimukteḥ [SB 5.5.2]. For liberation, one should accept the direction of authorized devotees who can actually endow one with perfect knowledge. On the other hand, tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam: if one wants to go to the darkest regions of material existence, one may continue to associate with persons who are attached to women (yoṣitāṁ saṅgi-saṅgam). The word yoṣit means "woman." Persons who are too materialistic are attached to women.

It is said, therefore, ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca. The body is just like a chariot or car in which one may go anywhere. One may drive well, or else one may drive whimsically, in which case it is quite possible that he may have an accident and fall into a ditch. In other words, if one takes directions from the experienced spiritual master one can go back home, back to Godhead; otherwise, one may return to the cycle of birth and death. Therefore Kṛṣṇa personally advises:

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani

"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." (Bg. 9.3) The Supreme Personality of Godhead, Kṛṣṇa, personally gives instructions on how one can return home, back to Godhead, but if one does not care to listen to His instructions, the result will be that one will never go back to Godhead, but will continue life in this miserable condition of repeated birth and death in material existence (mṛtyu-saṁsāra-vartmani).

The advice of experienced transcendentalists, therefore, is that the body be fully engaged for achieving the ultimate goal of life (svārtha-gatim). The real interest or goal of life is to return home, back to Godhead. To enable one to fulfill this purpose, there are so many Vedic literatures, including Vedānta-sūtra, the Upaniṣads, Bhagavad-gītā, Mahābhārata and the Rāmāyaṇa. One should take lessons from these Vedic literatures and learn how to practice nivṛtti-mārga. Then one's life will be perfect. The body is important as long as it has consciousness. Without consciousness, the body is merely a lump of matter. Therefore, to return home, back to Godhead, one must change his consciousness from material consciousness to Kṛṣṇa consciousness. One's consciousness is the cause of material bondage, but if this consciousness is purified by bhakti-yoga, one can then understand the falsity of his upādhi, his designations as Indian, American, Hindu, Muslim, Christian and so on. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One must forget these designations and use this consciousness only for the service of Kṛṣṇa. Therefore if one takes advantage of the Kṛṣṇa consciousness movement, his life is certainly successful.

TEXT 42

akṣaṁ daśa-prāṇam adharma-dharmau

cakre 'bhimānaṁ rathinaṁ ca jīvam

dhanur hi tasya praṇavaṁ paṭhanti

śaraṁ tu jīvaṁ param eva lakṣyam

SYNONYMS

akṣam-the spokes (on the chariot wheel); daśa-ten; prāṇam-the ten kinds of air flowing within the body; adharma-irreligion; dharmau-religion (two sides of the wheel, up and down); cakre-in the wheel; abhimānam-false identification; rathinam-the charioteer or master of the body; ca-also; jīvam-the living entity; dhanuḥ-the bow; hi-indeed; tasya-his; praṇavam-the Vedic mantra oṁkāra; paṭhanti-it is said; śaram-an arrow; tu-but; jīvam-the living entity; param-the Supreme Lord; eva-indeed; lakṣyam-the target.

The ten kinds of air acting within the body are compared to the spokes of the chariot's wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic mantra praṇava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.

Ten kinds of life air always flow within the material body. They are called prāṇa, apāna, samāna, vyāna, udāna, nāga, kūrma, kṛkala, devadatta and dhanañjaya. They are compared here to the spokes of the chariot's wheels. The life air is the energy for all of a living being's activities, which are sometimes religious and sometimes irreligious. Thus religion and irreligion are said to be the upper and lower portions of the chariot's wheels. When the living entity decides to go back home, back to Godhead, his target is Lord Viṣṇu, the Supreme Personality of Godhead. In the conditioned state of life, one does not understand that the goal of life is the Supreme Lord. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]). Then he takes the arrow of his purified life, and with the help of the bow-the transcendental chanting of praṇava, or the Hare Kṛṣṇa mantra-he throws himself toward the Supreme Personality of Godhead.

Śrīla Viśvanātha Cakravartī Ṭhākura has commented that because the words "bow" and "arrow" are used in this verse, one might argue that the Supreme Personality of Godhead and the living entity have become enemies. However, although the Supreme Personality of Godhead may become the so-called enemy of the living being, this is His chivalrous pleasure. For example, the Lord fought with Bhīṣma, and when Bhīṣma pierced the Lord's body on the Battlefield of Kurukṣetra, this was a kind of humor or relationship, of which there are twelve. When the conditioned soul tries to reach the Lord by hurling an arrow at Him, the Lord takes pleasure, and the living entity gains the profit of going back home, back to Godhead. Another example given in this regard is that Arjuna, as a result of piercing the ādhāra-mīna, or the fish within the cakra, achieved the valuable gain of Draupadī. Similarly, if with the arrow of chanting the holy name of the Lord one pierces Lord Viṣṇu's lotus feet, by dint of performing this heroic activity of devotional service one receives the benefit of returning home, back to Godhead.

TEXTS 43–44

rāgo dveṣaś ca lobhaś ca

śoka-mohau bhayaṁ madaḥ

māno 'vamāno 'sūyā ca

māyā hiṁsā ca matsaraḥ

rajaḥ pramādaḥ kṣun-nidrā

śatravas tv evam ādayaḥ

rajas-tamaḥ-prakṛtayaḥ

sattva-prakṛtayaḥ kvacit

SYNONYMS

rāgaḥ-attachment; dveṣaḥ-hostility; ca-also; lobhaḥ-greed; ca-also; śoka-lamentation; mohau-illusion; bhayam-fear; madaḥ-madness; mānaḥ-false prestige; avamānaḥ-insult; asūyā-finding fault with others; ca-also; māyā-deception; hiṁsā-envy; ca-also; matsaraḥ-intolerance; rajaḥ-passion; pramādaḥ-bewilderment; kṣut-hunger; nidrā-sleep; śatravaḥ-enemies; tu-indeed; evam ādayaḥ-even other such conceptions of life; rajaḥ-tamaḥ-because of the conception of passion and ignorance; prakṛtayaḥ-causes; sattva-because of the conception of goodness; prakṛtayaḥ-causes; kvacit-sometimes.

In the conditioned stage, one's conceptions of life are sometimes polluted by passion and ignorance, which are exhibited by attachment, hostility, greed, lamentation, illusion, fear, madness, false prestige, insults, fault-finding, deception, envy, intolerance, passion, bewilderment, hunger and sleep. All of these are enemies. Sometimes one's conceptions are also polluted by goodness.

The actual aim of life is to go back home, back to Godhead, but there are many hindrances created by the three modes of material nature-sometimes by a combination of rajo-guṇa and tamo-guṇa, the modes of passion and ignorance, and sometimes by the mode of goodness. In the material world, even if one is a philanthropist, a nationalist and a good man according to materialistic estimations, these conceptions of life form a hindrance to spiritual advancement. How much more of a hindrance, then, are hostility, greed, illusion, lamentation and too much attachment to material enjoyment? To progress toward the target of Viṣṇu, which is our real self-interest, one must become very powerful in conquering these various hindrances or enemies. In other words, one should not be attached to being a good man or a bad man in this material world.

In this material world, so-called goodness and badness are the same because they consist of the three modes of material nature. One must transcend this material nature. Even the Vedic ritualistic ceremonies consist of the three modes of material nature. Therefore Kṛṣṇa advised Arjuna:

traiguṇya-viṣayā vedā
nistraiguṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self." (Bg. 2.45) Elsewhere in Bhagavad-gītā the Lord says, ūrdhvaṁ gacchanti sattva-sthāḥ: if one becomes a very good person-in other words, if one is in the mode of goodness-he may be elevated to the higher planetary systems. Similarly, if one is infected by rajo-guṇa and tamo-guṇa, he may remain in this world or go down to the animal kingdom. But all of these situations are hindrances on the path of spiritual salvation. Śrī Caitanya Mahāprabhu therefore says:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

If one is fortunate enough to transcend all this so-called goodness and badness and come to the platform of devotional service by the mercy of Kṛṣṇa and the guru, his life becomes successful. In this regard, one must be very bold so that he can conquer these enemies of Kṛṣṇa consciousness. Not caring for the good and bad of this material world, one must boldly propagate Kṛṣṇa consciousness.

TEXT 45

yāvan nṛ-kāya-ratham ātma-vaśopakalpaṁ

dhatte gariṣṭha-caraṇārcanayā niśātam

jñānāsim acyuta-balo dadhad asta-śatruḥ

svānanda-tuṣṭa upaśānta idaṁ vijahyāt

SYNONYMS

yāvat-as long as; nṛ-kāya-this human form of body; ratham-considered to be a chariot; ātma-vaśa-dependent upon one's own control; upakalpam-in which there are many other subordinate parts; dhatte-one possesses; gariṣṭha-caraṇa-the lotus feet of the superiors (namely the spiritual master and his predecessors); arcanayā-by serving; niśātam-sharpened; jñāna-asim-the sword or weapon of knowledge; acyuta-balaḥ-by the transcendental strength of Kṛṣṇa; dadhat-holding; asta-śatruḥ-until the enemy is defeated; sva-ānanda-tuṣṭaḥ-being fully self-satisfied by transcendental bliss; upaśāntaḥ-the consciousness being cleansed of all material contamination; idam-this body; vijahyāt-one should give up.

As long as one has to accept a material body, with its different parts and paraphernalia, which are not fully under one's control, one must have the lotus feet of his superiors, namely his spiritual master and the spiritual master's predecessors. By their mercy, one can sharpen the sword of knowledge, and with the power of the Supreme Personality of Godhead's mercy one must then conquer the enemies mentioned above. In this way, the devotee should be able to merge into his own transcendental bliss, and then he may give up his body and resume his spiritual identity.

In Bhagavad-gītā (4.9) the Lord says:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." This is the highest perfection of life, and the human body is meant for this purpose. It is said in Śrīmad-Bhāgavatam (11.20.17):

nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ
plavaṁ sukalpaṁ guru-karṇadhāram
mayānukūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā

This human form of body is a most valuable boat, and the spiritual master is the captain, guru-karṇadhāram, to guide the boat in plying across the ocean of nescience. The instruction of Kṛṣṇa is a favorable breeze. One must use all these facilities to cross over the ocean of nescience. Since the spiritual master is the captain, one must serve the spiritual master very sincerely so that by his mercy one will be able to get the mercy of the Supreme Lord.

A significant word here is acyuta-balaḥ. The spiritual master is certainly very merciful to his disciples, and consequently by satisfying him a devotee gets strength from the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu therefore says, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: one must first please the spiritual master, and then one automatically pleases Kṛṣṇa and gets the strength with which to cross the ocean of nescience. If one seriously desires to return home, back to Godhead, one must therefore become strong enough by pleasing the spiritual master, for thus one gets the weapon with which to conquer the enemy, and one also gets the grace of Kṛṣṇa. Simply getting the weapon of jñāna is insufficient. One must sharpen the weapon by serving the spiritual master and adhering to his instructions. Then the candidate will get the mercy of the Supreme Personality of Godhead. In general warfare one must take help from his chariot and horses in order to conquer his enemy, and after conquering his enemies he may give up the chariot and its paraphernalia. Similarly, as long as one has a human body, one should fully use it to obtain the highest perfection of life, namely going back home, back to Godhead.

The perfection of knowledge is certainly to become transcendentally situated (brahma-bhūta). As the Lord says in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service." Simply by cultivating knowledge as the impersonalists do, one cannot get out of the clutches of māyā. One must attain the platform of bhakti.

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55) Unless one has attained the stage of devotional service and the mercy of the spiritual master and Kṛṣṇa, there is a possibility that one may fall down and again accept a material body. Therefore Kṛṣṇa stresses in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

The word tattvataḥ, meaning "in reality," is very important. Tato māṁ tattvato jñātvā. Unless one understands Kṛṣṇa in truth by the mercy of the spiritual master, one is not free to give up his material body. As it is said, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: [SB 10.2.32] if one neglects to serve the lotus feet of Kṛṣṇa, one cannot become free from the material clutches simply by knowledge. Even if one attains the stage of brahma-padam, merging in Brahman, without bhakti he is prone to fall down. One must be very careful in regard to the danger of falling down again into material bondage. The only insurance is to come to the stage of bhakti, from which one is sure not to fall. Then one is free from the activities of the material world. In summary, as stated by Śrī Caitanya Mahāprabhu, one must get in touch with a bona fide spiritual master coming in the paramparā of Kṛṣṇa consciousness, for by his mercy and instructions one is able to get strength from Kṛṣṇa. Thus one engages in devotional service and attains the ultimate goal of life, the lotus feet of Viṣṇu.

Significant in this verse are the words jñānāsim acyuta-balaḥ. Jñānāsim, the sword of knowledge, is given by Kṛṣṇa, and when one serves the guru and Kṛṣṇa in order to hold the sword of Kṛṣṇa's instructions, Balarāma gives one strength. Balarāma is Nityānanda. Vrajendra-nandana yei, śacī-suta haila sei, balarāma ha-ila nitāi. This bala-Balarāma-comes with Śrī Caitanya Mahāprabhu, and both of Them are so merciful that in this age of Kali one may very easily take shelter of Their lotus feet. They come especially to deliver the fallen souls of this age. pāpī tāpī yata chila, hari-nāme uddhārila. Their weapon is saṅkīrtana, hari-nāma. Thus one should accept the sword of knowledge from Kṛṣṇa and be strong with the mercy of Balarāma. We are therefore worshiping Kṛṣṇa-Balarāma in Vṛndāvana. In the Muṇḍaka Upaniṣad (3.2.4) it is said:

nāyam ātmā bala-hīnena labhyo
na ca pramādāt tapaso vāpy aliṅgāt
etair upāyair yatate yas tu vidvāṁs
tasyaiṣa ātmā viśate brahma-dhāma

One cannot attain the goal of life without the mercy of Balarāma. Śrī Narottama dāsa Ṭhākura therefore says, nitāiyera karuṇā habe, vraje rādhā-kṛṣṇa pābe: when one receives the mercy of Balarāma, Nityānanda, one can attain the lotus feet of Rādhā and Kṛṣṇa very easily.

se sambandha nāhi yāra, bṛthā janma gela tāra,
vidyā-kule hi karibe tāra

If one has no connection with Nitāi, Balarāma, then even though one is a very learned scholar or jñānī or has taken birth in a very respectable family, these assets will not help him. We must therefore conquer the enemies of Kṛṣṇa consciousness with the strength received from Balarāma.

TEXT 46

nocet pramattam asad-indriya-vāji-sūtā

nītvotpathaṁ viṣaya-dasyuṣu nikṣipanti

te dasyavaḥ sahaya-sūtam amuṁ tamo 'ndhe

saṁsāra-kūpa uru-mṛtyu-bhaye kṣipanti

SYNONYMS

nocet-if we do not follow the instructions of Acyuta, Kṛṣṇa, and do not take shelter of Balarāma; pramattam-careless, inattentive; asat-which are always prone to material consciousness; indriya-the senses; vāji-acting as the horses; sūtāḥ-the chariot driver (intelligence); nītvā-bringing; utpatham-to the roadway of material desire; viṣaya-the sense objects; dasyuṣu-in the hands of the plunderers; nikṣipanti-throw; te-those; dasyavaḥ-plunderers; sa-with; haya-sūtam-the horses and chariot driver; amum-all of them; tamaḥ-dark; andhe-blind; saṁsāra-kūpe-into the well of material existence; uru-great; mṛtyu-bhaye-fear of death; kṣipanti-throw.

Otherwise, if one does not take shelter of Acyuta and Baladeva, then the senses, acting as the horses, and the intelligence, acting as the driver, both being prone to material contamination, inattentively bring the body, which acts as the chariot, to the path of sense gratification. When one is thus attracted again by the rogues of viṣaya-eating, sleeping and mating-the horses and chariot driver are thrown into the blinding dark well of material existence, and one is again put into a dangerous and extremely fearful situation of repeated birth and death.

Without the protection of Gaura-Nitāi-Kṛṣṇa and Balarāma-one cannot get out of the dark well of ignorance in material existence. This is indicated here by the word nocet, which means that one will always remain in the dark well of material existence. The living entity must get strength from Nitāi-Gaura, or Kṛṣṇa-Balarāma. Without the mercy of Nitāi-Gaura, there is no way to come out of this dark well of ignorance. As stated in the Caitanya-caritāmṛta (Ādi 1.2):

vande śrī-kṛṣṇa-caitanya-
nityānandau sahoditau
gauḍodaye puṣpavantau
citrau śandau tamo-nudau

"I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all." This material world is a dark well of ignorance. The fallen soul in this dark well must take shelter of the lotus feet of Gaura-Nitāi, for thus he can easily emerge from material existence. Without Their strength, simply attempting to get out of the clutches of matter by speculative knowledge will be insufficient.

TEXT 47

pravṛttaṁ ca nivṛttaṁ ca

dvi-vidhaṁ karma vaidikam

āvartate pravṛttena

nivṛttenāśnute 'mṛtam

SYNONYMS

pravṛttam-inclination for material enjoyment; ca-and; nivṛttam-cessation of material enjoyment; ca-and; dvi-vidham-these two varieties; karma-of activities; vaidikam-recommended in the Vedas; āvartate-one travels up and down through the cycle of saṁsāra; pravṛttena-by an inclination for enjoying material activities; nivṛttena-but by ceasing such activities; aśnute-one enjoys; amṛtam-eternal life.

According to the Vedas, there are two kinds of activities-pravṛtti and nivṛtti. Pravṛtti activities involve raising oneself from a lower to a higher condition of materialistic life, whereas nivṛtti means the cessation of material desire. Through pravṛtti activities one suffers from material entanglement, but by nivṛtti activities one is purified and becomes fit to enjoy eternal, blissful life.

As confirmed in Bhagavad-gītā (16.7), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras, nondevotees, cannot distinguish between pravṛtti and nivṛtti. Whatever they like they do. Such persons think themselves independent of the strong material nature, and therefore they are irresponsible and do not care to act piously. Indeed, they do not distinguish between pious and impious activity. Bhakti, of course, does not depend on pious or impious activity. As stated in Śrīmad-Bhāgavatam (1.2.6):

sa vai puṁsām paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati

"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self." Nonetheless, those who act piously have a better chance to become devotees. As Kṛṣṇa says in Bhagavad-gītā (7.16), catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna: "O Arjuna, four kinds of pious men render devotional service unto Me." One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Kṛṣṇa, he will gradually come to the stage of bhakti. Then, like Dhruva Mahārāja, he will refuse to accept any material benediction from the Lord (svāmin kṛtārtho 'smi varaṁ na yāce). Therefore, even if one is materially inclined, one may take to the shelter of the lotus feet of Kṛṣṇa and Balarāma, or Gaura and Nitāi, so that he will very soon be purified of all material desires (kṣipraṁ bhavati dharmātmā śaśvac chāntiṁ nigacchati). As soon as one is freed from inclinations toward pious and impious activities, he becomes a perfect candidate for returning home, back to Godhead.

TEXTS 48–49

hiṁsraṁ dravyamayaṁ kāmyam

agni-hotrādy-aśāntidam

darśaś ca pūrṇamāsaś ca

cāturmāsyaṁ paśuḥ sutaḥ

etad iṣṭaṁ pravṛttākhyaṁ

hutaṁ prahutam eva ca

pūrtaṁ surālayārāma-

kūpājīvyādi-lakṣaṇam

SYNONYMS

hiṁsram-a system of killing and sacrificing animals; dravya-mayam-requiring much paraphernalia; kāmyam-full of unlimited material desires; agni-hotra-ādi-ritualistic ceremonies such as the agni-hotra-yajña; aśānti-dam-causing anxieties; darśaḥ-the darśa ritualistic ceremony; ca-and; pūrṇamāsaḥ-the pūrṇamāsa ritualistic ceremony; ca-also; cāturmāsyam-observing four months of regulative principles; paśuḥ-the ceremony of sacrificing animals or paśu-yajña; sutaḥ-the soma-yajña; etat-of all this; iṣṭam-the goal; pravṛtta-ākhyam-known as material attachment; hutam-Vaiśvadeva, an incarnation of the Supreme Personality of Godhead; prahutam-a ceremony called Baliharaṇa; eva-indeed; ca-also; pūrtam-for the benefit of the public; sura-ālaya-constructing temples for demigods; ārāma-resting houses and gardens; kūpa-digging wells; ājīvya-ādi-activities like distributing food and water; lakṣaṇam-symptoms.

The ritualistic ceremonies and sacrifices known as agni-hotra–yajña, darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-yajña, paśu-yajña and soma-yajña are all symptomized by the killing of animals and the burning of many valuables, especially food grains, all for the fulfillment of material desires and the creation of anxiety. Performing such sacrifices, worshiping Vaiśvadeva, and performing the ceremony of Baliharaṇa, which all supposedly constitute the goal of life, as well as constructing temples for demigods, building resting houses and gardens, digging wells for the distribution of water, establishing booths for the distribution of food, and performing activities for public welfare-these are all symptomized by attachment to material desires.

TEXTS 50–51

dravya-sūkṣma-vipākaś ca

dhūmo rātrir apakṣayaḥ

ayanaṁ dakṣiṇaṁ somo

darśa oṣadhi-vīrudhaḥ

annaṁ reta iti kṣmeśa

pitṛ-yānaṁ punar-bhavaḥ

ekaikaśyenānupūrvaṁ

bhūtvā bhūtveha jāyate

SYNONYMS

dravya-sūkṣma-vipākaḥ-the paraphernalia offered as oblations in the fire, such as food grains mixed with ghee; ca-and; dhūmaḥ-turned to smoke, or the demigod in charge of smoke; rātriḥ-the demigod in charge of night; apakṣayaḥ-in the dark fortnight of the moon; ayanam-the demigod in charge of the passing of the sun; dakṣiṇam-in the southern zone; somaḥ-the moon; darśaḥ-returning; oṣadhi-plant life (on the surface of the earth); vīrudhaḥ-vegetation in general (the birth of lamentation); annam-food grains; retaḥ-semen; iti-in this way; kṣma-īśa-O King Yudhiṣṭhira, lord of the earth; pitṛ-yānam-the way of taking birth from the father's semen; punaḥ-bhavaḥ-again and again; eka-ekaśyena-one after another; anupūrvam-successively, according to the gradation; bhūtvā-taking birth; bhūtvā-again taking birth; iha-in this material world; jāyate-one exists in the materialistic way of life.

My dear King Yudhiṣṭhira, when oblations of ghee and food grains like barley and sesame are offered in sacrifice, they turn into celestial smoke, which carries one to successively higher planetary systems like the kingdoms of Dhumā, Rātri, Kṛṣṇapakṣa, Dakṣiṇam and ultimately the moon. Then, however, the performers of sacrifice descend again to earth to become herbs, creepers, vegetables and food grains. These are eaten by different living entities and turned to semen, which is injected into female bodies. Thus one takes birth again and again.

This is explained in Bhagavad-gītā (9.21):

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

"When those who follow the pravṛtti-mārga have enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness." Following the pravṛtti-mārga, the living entity who desires to be promoted to the higher planetary systems performs sacrifices regularly, and how he goes up and comes down again is described here in Śrīmad-Bhāgavatam, as well as in Bhagavad-gītā. It is also said, traiguṇya-viṣayā vedāḥ: "The Vedas deal mainly with the three modes of material nature." The Vedas, especially three Vedas, namely Sāma, Yajur and Ṛk, vividly describe this process of ascending to the higher planets and returning. But Kṛṣṇa advises Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: one has to transcend these three modes of material nature, and then one will be released from the cycle of birth and death. Otherwise, although one may be promoted to a higher planetary system such as Candraloka, one must again come down (kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]). After one's enjoyment due to pious activities is finished, one must return to this planet in rainfall and first take birth as a plant or creeper, which is eaten by various animals, including human beings, and turned to semen. This semen is injected into the female body, and thus the living entity takes birth. Those who return to earth in this way take birth especially in higher families like those of brāhmaṇas.

It may be remarked in this connection that even the modern so-called scientists who are going to the moon are not able to stay there, but are returning to their laboratories. Therefore, whether one goes to the moon by modern mechanical arrangements or by performing pious activities, one must return to earth. That is clearly stated in this verse and explained in Bhagavad-gītā. Even if one goes to the higher planetary systems (yānti deva-vratā devān [Bg. 9.25]), one's place there is not secure; one must return to martya-loka. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: [Bg. 8.16] aside from the moon, even if one goes to Brahmaloka, one must return. Yaṁ prāpya na nivartante tad dhāma paramaṁ mama: but if one goes back home, back to Godhead, he need not return to this material world.

TEXT 52

niṣekādi-śmaśānāntaiḥ

saṁskāraiḥ saṁskṛto dvijaḥ

indriyeṣu kriyā-yajñān

jñāna-dīpeṣu juhvati

SYNONYMS

niṣeka-ādi-the beginning of life (the purificatory process of garbhādhāna, performed when the father begets a child by discharging semen into the womb of the mother); śmaśāna-antaiḥ-and at death, when the body is put into a crematorium and burnt to ashes; saṁskāraiḥ-by such purificatory processes; saṁskṛtaḥ-purified; dvijaḥ-a twice-born brāhmaṇa; indriyeṣu-into the senses; kriyā-yajñān-activities and sacrifices (which elevate one to a higher planetary system); jñāna-dīpeṣu-by enlightenment in real knowledge; juhvati-offers.

A twice-born brāhmaṇa [dvija] gains his life by the grace of his parents through the process of purification known as garbhādhāna. There are also other processes of purification, until the end of life, when the funeral ceremony [antyeṣṭi-kriyā] is performed. Thus in due course a qualified brāhmaṇa becomes uninterested in materialistic activities and sacrifices, but he offers the sensual sacrifices, in full knowledge, into the working senses, which are illuminated by the fire of knowledge.

Those interested in materialistic activities remain in the cycle of birth and death. Pravṛtti-mārga, or the inclination to stay in the material world to enjoy varieties of sense gratification, has been explained in the previous verse. Now, in this verse, it is explained that one who has perfect brahminical knowledge rejects the process of elevation to higher planets and accepts nivṛtti-mārga; in other words, he prepares himself to go back home, back to Godhead. Those who are not brāhmaṇas but atheists do not know what is pravṛtti-mārga or nivṛtti-mārga; they simply want to obtain pleasure at any cost. Our Kṛṣṇa consciousness movement is therefore training devotees to give up the pravṛtti-mārga and accept the nivṛtti-mārga in order to return home, back to Godhead. This is a little difficult to understand, but it is very easy if one takes to Kṛṣṇa consciousness seriously and tries to understand Kṛṣṇa. A Kṛṣṇa conscious person can understand that performing yajña according to the karma-kāṇḍa system is a useless waste of time and that merely giving up the karma-kāṇḍa and accepting the process of speculation is also unfruitful. Therefore Narottama dāsa Ṭhākura has sung in his prema-bhakti-candrikā:

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa
'amṛta' baliyā yebā khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare,
tāra janma adhaḥ-pāte yāya

A life of karma-kāṇḍa or jñāna-kāṇḍa is like a poison pot, and one who takes to such a life is doomed. In the karma-kāṇḍa system, one is destined to accept birth and death again and again. Similarly, with jñāna-kāṇḍa one falls down again to this material world. Only worship of the Supreme Person offers one the safety of going back home, back to Godhead.

TEXT 53

indriyāṇi manasy ūrmau

vāci vaikārikaṁ manaḥ

vācaṁ varṇa-samāmnāye

tam oṁkāre svare nyaset

oṁkāraṁ bindau nāde taṁ

taṁ tu prāṇe mahaty amum

SYNONYMS

indriyāṇi-the senses (acting and knowledge-gathering); manasi-in the mind; ūrmau-in the waves of acceptance and rejection; vāci-in the words; vaikārikam-infected by changes; manaḥ-the mind; vācam-the words; varṇa-samāmnāye-in the aggregate of all alphabets; tam-that (aggregate of all alphabets); oṁkāre-in the concise form of oṁkāra; svare-in the vibration; nyaset-one should give up; oṁkāram-the concise sound vibration; bindau-in the point of oṁkāra; nāde-in the sound vibration; tam-that; tam-that (sound vibration); tu-indeed; prāṇe-in the life air; mahati-unto the Supreme; amum-the living entity.

The mind is always agitated by waves of acceptance and rejection. Therefore all the activities of the senses should be offered into the mind, which should be offered into one's words. Then one's words should be offered into the aggregate of all alphabets, which should be offered into the concise form oṁkāra. Oṁkāra should be offered into the point bindu, bindu into the vibration of sound, and that vibration into the life air. Then the living entity, who is all that remains, should be placed in Brahman, the Supreme. This is the process of sacrifice.

The mind is always agitated by acceptance and rejection, which are compared to mental waves that are constantly tossing. The living entity is floating in the waves of material existence because of his forgetfulness. Śrīla Bhaktivinoda Ṭhākura has therefore sung in his Gītāvalī: miche māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi. "My dear mind, under the influence of māyā you are being carried away by the waves of rejection and acceptance. Simply take shelter of Kṛṣṇa." Jīva kṛṣṇa-dāsa, ei viśvāsa, karle ta' āra duḥkha nāi: if we simply regard the lotus feet of Kṛṣṇa as our ultimate shelter, we shall be saved from all these waves of māyā, which are variously exhibited as mental and sensual activities and the agitation of rejection and acceptance. Kṛṣṇa instructs in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Therefore if we simply place ourselves at the lotus feet of Kṛṣṇa by taking to Kṛṣṇa consciousness and keeping always in touch with Him by chanting the Hare Kṛṣṇa mantra, we need not take much trouble in arranging to return to the spiritual world. By the mercy of Śrī Caitanya Mahāprabhu, this is very easy.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

TEXT 54

agniḥ sūryo divā prāhṇaḥ

śuklo rākottaraṁ sva-rāṭ

viśvo 'tha taijasaḥ prājñas

turya ātmā samanvayāt

SYNONYMS

agniḥ-fire; sūryaḥ-sun; divā-day; prāhṇaḥ-the end of the day; śuklaḥ-the bright fortnight of the moon; rāka-the full moon at the end of the śukla-pakṣa; uttaram-the period when the sun passes to the north; sva-rāṭ-the Supreme Brahman or Lord Brahmā; viśvaḥ-gross designation; atha-Brahmaloka, the ultimate in material enjoyment; taijasaḥ-subtle designation; prājñaḥ-the witness in the causal designation; turyaḥ-transcendental; ātmā-the soul; samanvayāt-as a natural consequence.

On his path of ascent, the progressive living entity enters the different worlds of fire, the sun, the day, the end of the day, the bright fortnight, the full moon, and the passing of the sun in the north, along with their presiding demigods. When he enters Brahmaloka, he enjoys life for many millions of years, and finally his material designation comes to an end. He then comes to a subtle designation, from which he attains the causal designation, witnessing all previous states. Upon the annihilation of this causal state, he attains his pure state, in which he identifies with the Supersoul. In this way the living entity becomes transcendental.

TEXT 55

deva-yānam idaṁ prāhur

bhūtvā bhūtvānupūrvaśaḥ

ātma-yājy upaśāntātmā

hy ātma-stho na nivartate

SYNONYMS

deva-yānam-the process of elevation known as deva-yāna; idam-on this (path); prāhuḥ-it is said; bhūtvā bhūtvā-having repeated birth; anupūrvaśaḥ-consecutively; ātma-yājī-one who is eager for self-realization; upaśānta-ātmā-completely free from all material desires; hi-indeed; ātma-sthaḥ-situated in his own self; na-not; nivartate-does return.

This gradual process of elevation for self-realization is meant for those who are truly aware of the Absolute Truth. After repeated birth on this path, which is known as deva-yāna, one attains these consecutive stages. One who is completely free from all material desires, being situated in the self, need not traverse the path of repeated birth and death.

TEXT 56

ya ete pitṛ-devānām

ayane veda-nirmite

śāstreṇa cakṣuṣā veda

jana-stho 'pi na muhyati

SYNONYMS

yaḥ-one who; ete-on this path (as recommended above); pitṛ-devānām-known as pitṛ-yāna and deva-yāna; ayane-on this path; veda-nirmite-recommended in the Vedas; śāstreṇa-by regular study of the scriptures; cakṣuṣā-by enlightened eyes; veda-is fully aware; jana-sthaḥ-a person situated in a material body; api-even though; na-never; muhyati-is bewildered.

Even though situated in a material body, one who is fully aware of the paths known as pitṛ-yāna and deva-yāna, and who thus opens his eyes in terms of Vedic knowledge, is never bewildered in this material world.

Ācāryavān puruṣo veda: one who is guided by the bona fide spiritual master knows everything as stated in the Vedas, which set forth the standard of infallible knowledge. As recommended in Bhagavad-gītā, ācāryopāsanam: one must approach the ācārya for real knowledge. Tad-vijñānārthaṁ sa gurum evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] one must approach the ācārya, for then one will receive perfect knowledge. When guided by the spiritual master, one attains the ultimate goal of life.

TEXT 57

ādāv ante janānāṁ sad

bahir antaḥ parāvaram

jñānaṁ jñeyaṁ vaco vācyaṁ

tamo jyotis tv ayaṁ svayam

SYNONYMS

ādau-in the beginning; ante-at the end; janānām-of all living entities; sat-always existing; bahiḥ-externally; antaḥ-internally; para-transcendental; avaram-material; jñānam-knowledge; jñeyam-the objective; vacaḥ-expression; vācyam-the ultimate object; tamaḥ-darkness; jyotiḥ-light; tu-indeed; ayam-this one (the Supreme Lord); svayam-Himself.

He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything.

Here the Vedic aphorism sarvaṁ khalv idaṁ brahma is explained. It is also explained in the catuḥ-ślokī Bhāgavatam. Aham evāsam evāgre. The Supreme Lord existed in the beginning, He exists after the creation and maintains everything, and after destruction everything merges in Him, as stated in Bhagavad-gītā (prakṛtiṁ yānti māmikām). Thus the Supreme Lord is actually everything. In the conditioned state, we are bewildered in our understanding, but in the perfect stage of liberation we can understand that Kṛṣṇa is the cause of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1) This is the perfection of knowledge.

TEXT 58

ābādhito 'pi hy ābhāso

yathā vastutayā smṛtaḥ

durghaṭatvād aindriyakaṁ

tadvad artha-vikalpitam

SYNONYMS

ābādhitaḥ-rejected; api-although; hi-certainly; ābhāsaḥ-a reflection; yathā-as; vastutayā-a form of reality; smṛtaḥ-accepted; durghaṭatvāt-because of being very difficult to prove the reality; aindriyakam-knowledge derived from the senses; tadvat-similarly; artha-reality; vikalpitam-speculated or doubtful.

Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.

The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false. The impersonalist philosophy, vivarta-vāda, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false. The Vaiṣṇavas say, however, that although the idea that the rope is a snake is false, the snake is not false; one has experience of a snake in reality, and therefore he knows that although the representation of the rope as a snake is false or illusory, there is a snake in reality. Similarly, this world, which is full of varieties, is not false; it is a reflection of the reality in the Vaikuṇṭha world, the spiritual world.

The reflection of the sun from a mirror is nothing but light within darkness. Thus although it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Māyāvādī philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all without a background of sunlight. Thus the jugglery of words used by the Māyāvādī philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Kṛṣṇa. Therefore a Vaiṣṇava insists on the platform of somehow or other accepting Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet).

When we raise our unmixed faith to the lotus feet of Kṛṣṇa, everything is revealed. Kṛṣṇa also says in Bhagavad-gītā (7.1):

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by raising one's staunch faith in Kṛṣṇa and His instructions, one can understand reality without a doubt (asaṁśayaṁ samagraṁ mām). One can understand how Kṛṣṇa's material and spiritual energies are working and how He is present everywhere although everything is not Him. This philosophy of acintya-bhedābheda, inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaiṣṇavas. Everything is an emanation from Kṛṣṇa, but it is not that everything must therefore be worshiped. Speculative knowledge cannot give us reality as it is, but will continue to be nefariously imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless directed by the Supreme Personality of Godhead. This is explained in Bhagavad-gītā (9.10) by the Lord Himself:

mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." In this regard, Śrīla Madhvācārya gives this note: durghaṭatvād arthatvena parameśvareṇaiva kalpitam. The background of everything is the Supreme Personality of Godhead, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. This can be understood by a mahātmā who is perfect in knowledge. Such a mahātmā is rarely seen.

TEXT 59

kṣity-ādīnām ihārthānāṁ

chāyā na katamāpi hi

na saṅghāto vikāro 'pi

na pṛthaṅ nānvito mṛṣā

SYNONYMS

kṣiti-ādīnām-of the five elements, beginning with the earth; iha-in this world; arthānām-of those five elements; chāyā-shadow; na-neither; katamā-which of them; api-indeed; hi-certainly; na-nor; saṅghātaḥ-combination; vikāraḥ-transformation; api-although; na pṛthak-nor separated; na anvitaḥ-nor inherent in; mṛṣā-all these theories are without substance.

In this world there are five elements-namely earth, water, fire, air and ether-but the body is not a reflection of them, nor a combination or transformation of them. Because the body and its ingredients are neither distinct nor amalgamated, all such theories are insubstantial.

A forest is certainly a transformation of the earth, but one tree does not depend on another tree; if one is cut down, this does not mean that the others are cut down. Therefore, the forest is neither a combination nor a transformation of the trees. The best explanation is given by Kṛṣṇa Himself:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4) Everything is an expansion of Kṛṣṇa's energy. As it is said, parāsya śaktir vividhaiva śrūyate: the Lord has multi-energies, which are expressed in different ways. The energies are existing, and the Supreme Personality of Godhead also exists simultaneously; because everything is His energy, He is simultaneously one with everything and different from everything. Thus our speculative theories that ātmā, the living force, is a combination of matter, that matter is a transformation of the soul, or that the body is part of the soul are all insubstantial.

Since all the Lord's energies are simultaneously existing, one must understand the Supreme Personality of Godhead. But although He is everything, He is not present in everything. The Lord must be worshiped in His original form as Kṛṣṇa. He can also present Himself in any one of His various expanded energies. When we worship the Deity of the Lord in the temple, the Deity appears to be stone or wood. Now, because the Supreme Lord does not have a material body, He is not stone or wood, yet stone and wood are not different from Him. Thus by worshiping stone or wood we get no result, but when the stone and wood are represented in the Lord's original form, by worshiping the Deity we get the desired result. This is supported by Śrī Caitanya Mahāprabhu's philosophy, acintya-bhedābheda, which explains how the Lord can present Himself everywhere and anywhere in a form of His energy to accept service from the devotee.

TEXT 60

dhātavo 'vayavitvāc ca

tan-mātrāvayavair vinā

na syur hy asaty avayaviny

asann avayavo 'ntataḥ

SYNONYMS

dhātavaḥ-the five elements; avayavitvāt-being the cause of the bodily conception; ca-and; tat-mātra-the sense objects (sound, taste, touch, etc.); avayavaiḥ-the subtle parts; vinā-without; na-not; syuḥ-can exist; hi-indeed; asati-unreal; avayavini-in the formation of the body; asan-not existing; avayavaḥ-the part of the body; antataḥ-at the end.

Because the body is formed of the five elements, it cannot exist without the subtle sense objects. Therefore, since the body is false, the sense objects are also naturally false or temporary.

TEXT 61

syāt sādṛśya-bhramas tāvad

vikalpe sati vastunaḥ

jāgrat-svāpau yathā svapne

tathā vidhi-niṣedhatā

SYNONYMS

syāt-it so becomes; sādṛśya-similarity; bhramaḥ-mistake; tāvat-as long as; vikalpe-in separation; sati-the part; vastunaḥ-from the substance; jāgrat-waking; svāpau-sleeping; yathā-as; svapne-in a dream; tathā-similarly; vidhi-niṣedhatā-the regulative principles, consisting of injunctions and prohibitions.

When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming, one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions, are recommended.

In material existence there are many regulative principles and formalities. If material existence is temporary or false, this does not mean that the spiritual world, although similar, is also false. That one's material body is false or temporary does not mean that the body of the Supreme Lord is also false or temporary. The spiritual world is real, and the material world is similar to it. For example, in the desert we sometimes find a mirage, but although the water in a mirage is false, this does not mean that there is no water in reality; water exists, but not in the desert. Similarly, nothing real is in this material world, but reality is in the spiritual world. The Lord's form and His abode-Goloka Vṛndāvana in the Vaikuṇṭha planets-are eternal realities.

From Bhagavad-gītā we understand that there is another prakṛti, or nature, which is real. This is explained by the Lord Himself in the Eighth Chapter of Bhagavad-gītā (8.19–21):

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame 'vaśaḥ pārtha
prabhavaty ahar-āgame

paras tasmāt tu bhāvo 'nyo
'vyakto 'vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati

avyakto 'kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama

"Again and again the day of Brahmā comes, and all living beings are active; and again the night falls, O Pārtha, and they are helplessly dissolved. Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode." The material world is a reflection of the spiritual world. The material world is temporary or false, but the spiritual world is an eternal reality.

TEXT 62

bhāvādvaitaṁ kriyādvaitaṁ

dravyādvaitaṁ tathātmanaḥ

vartayan svānubhūtyeha

trīn svapnān dhunute muniḥ

SYNONYMS

bhāva-advaitam-oneness in one's conception of life; kriyā-advaitam-oneness in activities; dravya-advaitam-oneness in different paraphernalia; tathā-as well as; ātmanaḥ-of the soul; vartayan-considering; sva-one's own; anubhūtyā-according to realization; iha-in this material world; trīn-the three; svapnān-living conditions (wakefulness, dreaming and sleep); dhunute-gives up; muniḥ-the philosopher or speculator.

After considering the oneness of existence, activity and paraphernalia and after realizing the self to be different from all actions and reactions, the mental speculator [muni], according to his own realization, gives up the three states of wakefulness, dreaming and sleep.

The three words bhāvādvaita, kriyādvaita and dravyādvaita are explained in the following verses. However, one has to give up all the nonduality of philosophical life in the material world and come to the actual life of reality in the spiritual world in order to attain perfection.

TEXT 63

kārya-kāraṇa-vastv-aikya-

darśanaṁ paṭa-tantuvat

avastutvād vikalpasya

bhāvādvaitaṁ tad ucyate

SYNONYMS

kārya-the result or effect; kāraṇa-the cause; vastu-substance; aikya-oneness; darśanam-observation; paṭa-the cloth; tantu-the thread; vat-like; avastutvāt-because of being ultimately unreality; vikalpasya-of differentiation; bhāva-advaitam-the conception of oneness; tat ucyate-that is called.

When one understands that result and cause are one and that duality is ultimately unreal, like the idea that the threads of a cloth are different from the cloth itself, one reaches the conception of oneness called bhāvādvaita.

TEXT 64

yad brahmaṇi pare sākṣāt

sarva-karma-samarpaṇam

mano-vāk-tanubhiḥ pārtha

kriyādvaitaṁ tad ucyate

SYNONYMS

yat-that which; brahmaṇi-in the Supreme Brahman; pare-transcendental; sākṣāt-directly; sarva-of all; karma-activities; samarpaṇam-dedication; manaḥ-by the mind; vāk-the words; tanubhiḥ-and the body; pārtha-O Mahārāja Yudhiṣṭhira; kriyā-advaitam-oneness in activities; tat ucyate-it is called.

My dear Yudhiṣṭhira [Pārtha], when all the activities one performs with his mind, words and body are dedicated directly to the service of the Supreme Personality of Godhead, one reaches oneness of activities, called kriyādvaita.

The Kṛṣṇa consciousness movement is teaching people how to come to the stage of dedicating everything to the service of the Supreme Personality of Godhead. Kṛṣṇa says in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." If whatever we do, whatever we eat, whatever we think and whatever we plan is for the advancement of the Kṛṣṇa consciousness movement, this is oneness. There is no difference between chanting for Kṛṣṇa consciousness and working for Kṛṣṇa consciousness. On the transcendental platform, they are one. But we must be guided by the spiritual master about this oneness; we should not manufacture our own oneness.

TEXT 65

ātma-jāyā-sutādīnām

anyeṣāṁ sarva-dehinām

yat svārtha-kāmayor aikyaṁ

dravyādvaitaṁ tad ucyate

SYNONYMS

ātma-of one's self; jāyā-wife; suta-ādīnām-and children; anyeṣām-of one's relatives, etc.; sarva-dehinām-of all other living entities; yat-whatever; sva-artha-kāmayoḥ-of one's ultimate goal and benefit; aikyam-oneness; dravya-advaitam-oneness of interest; tat ucyate-it is called.

When the ultimate goal and interest of one's self, one's wife, one's children, one's relatives and all other embodied living beings is one, this is called dravyādvaita, or oneness of interest.

The actual interest of all living entities-indeed, the goal of life-is to return home, back to Godhead. This is the interest of one's own self, one's wife, one's children, one's disciples and one's friends, relatives, countrymen and all humanity. The Kṛṣṇa consciousness movement can give directions for management by which everyone can partake in Kṛṣṇa conscious activities and reach the ultimate goal, which is known as svārtha-gatim. This objective of everyone's interest is Viṣṇu, but because people do not know this (na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]), they are making various plans by which to fulfill so many concocted interests in life. The Kṛṣṇa consciousness movement is trying to bring everyone to the highest interest. The process may be differently named, but if the aim is one, people should follow it to achieve the ultimate goal in life. Unfortunately, people are thinking of different interests, and blind leaders are misleading them. Everyone is trying to reach the goal of complete happiness materially; because people do not know what complete happiness is, they are materially diverted toward different interests.

TEXT 66

yad yasya vāniṣiddhaṁ syād

yena yatra yato nṛpa

sa teneheta kāryāṇi

naro nānyair anāpadi

SYNONYMS

yat-whatever; yasya-of a man; vā-either; aniṣiddham-not forbidden; syāt-it is so; yena-by which means; yatra-in place and time; yataḥ-from which; nṛpa-O King; saḥ-such a person; tena-by such a process; īheta-should perform; kāryāṇi-prescribed activities; naraḥ-a person; na-not; anyaiḥ-by other ways; anāpadi-in the absence of danger.

In normal conditions, in the absence of danger, O King Yudhiṣṭhira, a man should perform his prescribed activities according to his status of life with the things, endeavors, process and living place that are not forbidden for him, and not by any other means.

This instruction is given for men in all statuses of life. Generally society is divided into brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, vānaprasthas, sannyāsīs and gṛhasthas. Everyone must act according to his position and try to please the Supreme Personality of Godhead, for that will make one's life successful. This was instructed in Naimiṣāraṇya:

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please the Lord Hari." (Bhāg. 1.2.13) Everyone should act according to his occupational duties just to please the Supreme Personality of Godhead. Then everyone will be happy.

TEXT 67

etair anyaiś ca vedoktair

vartamānaḥ sva-karmabhiḥ

gṛhe 'py asya gatiṁ yāyād

rājaṁs tad-bhakti-bhāṅ naraḥ

SYNONYMS

etaiḥ-by these ways; anyaiḥ-by other ways; ca-and; veda-uktaiḥ-as directed in the Vedic literatures; vartamānaḥ-abiding; sva-karmabhiḥ-by one's occupational duties; gṛhe api-even at home; asya-of Lord Kṛṣṇa; gatim-destination; yāyāt-can reach; rājan-O King; tat-bhakti-bhāk-who renders devotional service unto the Supreme Personality of Godhead; naraḥ-any person.

O King, one should perform his occupational duties according to these instructions, as well as other instructions given in the Vedic literature, just to remain a devotee of Lord Kṛṣṇa. Thus, even while at home, one will be able to reach the destination.

The ultimate goal of life is Viṣṇu, Kṛṣṇa. Therefore, either by Vedic regulative principles or by materialistic activities, if one tries to reach the destination of Kṛṣṇa, that is the perfection of life. Kṛṣṇa should be the target; everyone should try to reach Kṛṣṇa, from any position of life.

Kṛṣṇa accepts service from anyone. The Lord says in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." It does not matter what one's position is; if one aims at reaching Kṛṣṇa by performing his occupational duty under the direction of the spiritual master, his life is successful. It is not that only sannyāsīs, vānaprasthas and brahmacārīs can reach Kṛṣṇa. A gṛhastha, a householder, can also reach Kṛṣṇa, provided he becomes a pure devotee without material desires. An example of this is cited in the next verse.

TEXT 68

yathā hi yūyaṁ nṛpa-deva dustyajād

āpad-gaṇād uttaratātmanaḥ prabhoḥ

yat-pāda-paṅkeruha-sevayā bhavān

ahāraṣīn nirjita-dig-gajaḥ kratūn

SYNONYMS

yathā-as; hi-indeed; yūyam-all of you (Pāṇḍavas); nṛpa-deva-O lord of the kings, human beings and demigods; dustyajāt-insurmountable; āpat-dangerous conditions; gaṇāt-from all; uttarata-escaped; ātmanaḥ-own; prabhoḥ-of the Lord; yat-pāda-paṅkeruha-whose lotus feet; sevayā-by serving; bhavān-yourself; ahāraṣīt-performed; nirjita-defeating; dik-gajaḥ-the most powerful enemies, who were like elephants; kratūn-ritualistic ceremonies.

O King Yudhiṣṭhira, because of your service to the Supreme Lord, all of you Pāṇḍavas defeated the greatest dangers posed by numerous kings and demigods. By serving the lotus feet of Kṛṣṇa, you conquered great enemies, who were like elephants, and thus you collected ingredients for sacrifice. By His grace, may you be delivered from material involvement.

Placing himself as an ordinary householder, Mahārāja Yudhiṣṭhira inquired from Nārada Muni how a gṛha-mūḍha-dhī, a person who is entangled in household life and who thus continues to remain a fool, can be delivered. Nārada Muni encouraged Mahārāja Yudhiṣṭhira by saying, "You are already on the safe side because you, along with your entire family, have become a pure devotee of Kṛṣṇa." By Kṛṣṇa's grace, the Pāṇḍavas conquered in the Battle of Kurukṣetra and were saved from many dangers posed not only by kings but sometimes even by the demigods. Thus they are a practical example of how to live in security and safety by the grace of Kṛṣṇa. Everyone should follow the example of the Pāṇḍavas, who showed how to be saved by the grace of Kṛṣṇa. Our Kṛṣṇa consciousness movement is intended to teach how everyone can live peacefully in this material world and at the end of life return home, back to Godhead. In the material world there are always dangers at every step (padaṁ padaṁ yad vipadāṁ na teṣām). Nonetheless, if one takes shelter of Kṛṣṇa without hesitation and keeps under the shelter of Kṛṣṇa, he can easily cross the ocean of nescience. Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ. To the devotee, this great ocean of nescience becomes like a puddle of water in the hoofprint of a cow. A pure devotee, without embarrassing himself by trying for elevation in so many ways, stays in the safest position as a servant of Kṛṣṇa, and thus his life is eternally safe without a doubt.

TEXT 69

ahaṁ purābhavaṁ kaścid

gandharva upabarhaṇaḥ

nāmnātīte mahā-kalpe

gandharvāṇāṁ susammataḥ

SYNONYMS

aham-I myself; purā-formerly; abhavam-existed as; kaścit gandharvaḥ-one of the denizens of Gandharvaloka; upabarhaṇaḥ-Upabarhaṇa; nāmnā-by the name; atīte-long, long ago; mahā-kalpe-in a life of Brahmā, which is known as a mahā-kalpa; gandharvāṇām-among the Gandharvas; su-sammataḥ-a very respectable person.

Long, long ago, in another mahā-kalpa [millennium of Brahmā], I existed as the Gandharva known as Upabarhaṇa. I was very respected by the other Gandharvas.

Śrīla Nārada Muni is giving a practical example from his past life. Formerly, during the previous lifetime of Lord Brahmā, Nārada Muni was one of the denizens of Gandharvaloka, but unfortunately, as will be explained, he fell from his exalted position in Gandharvaloka, where the inhabitants are extremely beautiful and expert in singing, to become a śūdra. Nonetheless, because of his association with devotees, he became more fortunate than he was in Gandharvaloka. Even though cursed by the prajāpatis to become a śūdra, in his next life he became the son of Lord Brahmā.

The word mahā-kalpe is described by Śrīla Madhvācārya as atīta-brahma-kalpe. Brahmā dies at the end of a life of many millions of years. The day of Brahmā is described in Bhagavad-gītā (8.17):

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ

"By human calculation, a thousand ages taken together is the duration of Brahmā's one day. And such also is the duration of his night." Bhagavān Śrī Kṛṣṇa can remember incidents from millions of years ago. Similarly, His pure devotee like Nārada Muni can also remember incidents from a past life millions and millions of years ago.

TEXT 70

rūpa-peśala-mādhurya-

saugandhya-priya-darśanaḥ

strīṇāṁ priyatamo nityaṁ

mattaḥ sva-pura-lampaṭaḥ

SYNONYMS

rūpa-beauty; peśala-formation of the body; mādhurya-attractiveness; saugandhya-very fragrant, being decorated with various flower garlands and sandalwood pulp; priya-darśanaḥ-very beautiful to see; strīṇām-of the women; priya-tamaḥ-naturally attracted; nityam-daily; mattaḥ-proud like a madman; sva-pura-in his own city; lampaṭaḥ-very much attached to women because of lusty desires.

I had a beautiful face and a pleasing, attractive bodily structure. Decorated with flower garlands and sandalwood pulp, I was most pleasing to the women of my city. Thus I was bewildered, always feeling lusty desires.

From the description of the beauty of Nārada Muni when he was one of the denizens of Gandharvaloka, it appears that everyone on that planet is extremely beautiful and pleasing and always decorated with flowers and sandalwood. Upabarhaṇa was Nārada Muni's name previously. Upabarhaṇa was specifically expert in decorating himself to attract the attention of women, and thus he became a playboy, as described in the next verse. To be a playboy in this life is unfortunate because too much attraction to women will lead one to fall into the association of śūdras, who can easily take advantage of mingling with women without restriction. In this present age of Kali, when people are mandāḥ sumanda-matayaḥ-very bad because of a śūdra mentality-such free mingling is prominent. Among the higher classes-brāhmaṇa, kṣatriya and vaiśya-there is no chance for men to mingle with women freely, but in the śūdra community such mingling is open. Because there is no cultural education in this age of Kali, everyone is spiritually untrained, and everyone is therefore to be considered śūdra (aśuddhāḥ śūdra-kalpā hi brāhmaṇāḥ kali-sambhavāḥ). When all the people become śūdras, certainly they are very bad (mandāḥ sumanda-matayaḥ). Thus they manufacture their own way of life, with the result that they gradually become unfortunate (manda-bhāgyāḥ), and furthermore they are always disturbed by various circumstances.

TEXT 71

ekadā deva-satre tu

gandharvāpsarasāṁ gaṇāḥ

upahūtā viśva-sṛgbhir

hari-gāthopagāyane

SYNONYMS

ekadā-once upon a time; deva-satre-in an assembly of the demigods; tu-indeed; gandharva-of the inhabitants of Gandharvaloka; apsarasām-and the inhabitants of Apsaroloka; gaṇāḥ-all; upahūtāḥ-were invited; viśva-sṛgbhiḥ-by the great demigods known as the prajāpatis; hari-gātha-upagāyane-on an occasion of kīrtana for glorifying the Supreme Lord.

Once there was a saṅkīrtana festival to glorify the Supreme Lord in an assembly of the demigods, and the Gandharvas and Apsarās were invited by the prajāpatis to take part in it.

Saṅkīrtana means chanting of the holy name of the Lord. The Hare Kṛṣṇa movement is not a new movement as people sometimes mistakenly think. The Hare Kṛṣṇa movement is present in every millennium of Lord Brahmā's life, and the holy name is chanted in all the higher planetary systems, including Brahmaloka and Candraloka, not to speak of Gandharvaloka and Apsaroloka. The saṅkīrtana movement that was started in this world five hundred years ago by Śrī Caitanya Mahāprabhu is therefore not a new movement. Sometimes, because of our bad luck, this movement is stopped, but Śrī Caitanya Mahāprabhu and His servants again start the movement for the benefit of the entire word or, indeed, the entire universe.

TEXT 72

ahaṁ ca gāyaṁs tad-vidvān

strībhiḥ parivṛto gataḥ

jñātvā viśva-sṛjas tan me

helanaṁ śepur ojasā

yāhi tvaṁ śūdratām āśu

naṣṭa-śrīḥ kṛta-helanaḥ

SYNONYMS

aham-I myself; ca-and; gāyan-singing the glories of other demigods rather than those of the Lord; tat-vidvān-knowing very well the art of singing; strībhiḥ-by women; parivṛtaḥ-being surrounded; gataḥ-went there; jñātvā-knowing well; viśva-sṛjaḥ-the prajāpatis, to whom the management of universal affairs was entrusted; tat-the attitude of my singing; me-my; helanam-negligence; śepuḥ-cursed; ojasā-with great force; yāhi-become; tvam-you; śūdratām-a śūdra; āśu-immediately; naṣṭa-devoid of; śrīḥ-beauty; kṛta-helanaḥ-because of transgressing the etiquette.

Nārada Muni continued: Being invited to that festival, I also joined, and, surrounded by women, I began musically singing the glories of the demigods. Because of this, the prajāpatis, the great demigods in charge of the affairs of the universe, forcefully cursed me with these words: "Because you have committed an offense, may you immediately become a śūdra, devoid of beauty."

As far as kīrtana is concerned, the śāstras say, śravaṇaṁ kīrtanaṁ viṣṇoḥ: [SB 7.5.23] one should chant the glories of the Supreme Lord and the holy name of the Supreme Lord. This is clearly stated. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: one should chant about and glorify Lord Viṣṇu, not any demigod. Unfortunately, there are foolish persons who invent some process of kīrtana on the basis of a demigod's name. This is an offense. Kīrtana means glorifying the Supreme Lord, not any demigod. Sometimes people invent kālī-kīrtana or śiva-kīrtana, and even big sannyāsīs in the Māyāvāda school say that one may chant any name and still get the same result. But here we find that millions and millions of years ago, when Nārada Muni was a Gandharva, he neglected the order to glorify the Lord, and being mad in the association of women, he began to chant otherwise. Thus he was cursed to become a śūdra. His first offense was that he went to join the saṅkīrtana party in the company of lusty women, and another offense was that he considered ordinary songs, like cinema songs and other such songs, to be equal to saṅkīrtana. For this offense he was punished with becoming a śūdra.

TEXT 73

tāvad dāsyām ahaṁ jajñe

tatrāpi brahma-vādinām

śuśrūṣayānuṣaṅgeṇa

prāpto 'haṁ brahma-putratām

SYNONYMS

tāvat-since being cursed; dāsyām-in the womb of a maidservant; aham-I; jajñe-took birth; tatrāpi-although (being a śūdra); brahma-vādinām-unto persons well conversant with the Vedic knowledge; śuśrūṣayā-by rendering service; anuṣaṅgeṇa-simultaneously; prāptaḥ-obtained; aham-I; brahma-putratām-a birth as the son of Lord Brahmā (in this life).

Although I took birth as a śūdra from the womb of a maidservant, I engaged in the service of Vaiṣṇavas who were well-versed in Vedic knowledge. Consequently, in this life I got the opportunity to take birth as the son of Lord Brahmā.

The Supreme Personality of Godhead says in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." It doesn't matter whether a person is born as a śūdra, a woman or a vaiśya; if he associates with devotees repeatedly or always (sādhu-saṅgena), he can be elevated to the highest perfection. Nārada Muni is explaining this in relation to his own life. The saṅkīrtana movement is important, for regardless of whether one is a śūdra, vaiśya, mleccha, yavana or whatever, if one associates with a pure devotee, follows his instructions and serves the pure devotee, his life is successful. This is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Bhakti consists of serving Kṛṣṇa and His devotees very favorably. Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11]. If one has no desire other than to serve Kṛṣṇa and His devotee, then his life is successful. This is explained by Nārada Muni through this practical example from his own life.

TEXT 74

dharmas te gṛha-medhīyo

varṇitaḥ pāpa-nāśanaḥ

gṛhastho yena padavīm

añjasā nyāsinām iyāt

SYNONYMS

dharmaḥ-that religious process; te-to you; gṛha-medhīyaḥ-although attached to household life; varṇitaḥ-explained (by me); pāpa-nāśanaḥ-the destruction of sinful reactions; gṛhasthaḥ-a person in household life; yena-by which; padavīm-the position; añjasā-very easily; nyāsinām-of those in the renounced order of life; iyāt-can obtain.

The process of chanting the holy name of the Lord is so powerful that by this chanting even householders [gṛhasthas] can very easily gain the ultimate result achieved by persons in the renounced order. Mahārāja Yudhiṣṭhira, I have now explained to you that process of religion.

This is a confirmation of the Kṛṣṇa consciousness movement. Anyone who takes part in this movement, regardless of what he is, can gain the topmost result achieved by a perfect sannyāsī, namely brahma jñāna (spiritual knowledge). Even more important, he can advance in devotional service. Mahārāja Yudhiṣṭhira thought that because he was a gṛhastha there was no hope of his being liberated, and therefore he asked Nārada Muni how he could get out of material entanglement. But Nārada Muni, citing a practical example from his own life, established that by associating with devotees and chanting the Hare Kṛṣṇa mantra, any man in any condition of life can achieve the highest perfection without a doubt.

TEXT 75

yūyaṁ nṛ-loke bata bhūri-bhāgā

lokaṁ punānā munayo 'bhiyanti

yeṣāṁ gṛhān āvasatīti sākṣād

gūḍhaṁ paraṁ brahma manuṣya-liṅgam

SYNONYMS

yūyam-all of you Pāṇḍavas; nṛ-loke-in this material world; bata-indeed; bhūri-bhāgāḥ-extremely fortunate; lokam-all the planets of the universe; punānāḥ-who can purify; munayaḥ-great saintly persons; abhiyanti-come to visit (just like ordinary persons); yeṣām-of whom; gṛhān-the house of the Pāṇḍavas; āvasati-resides; iti-thus; sākṣāt-directly; gūḍham-very confidential; param-transcendental; brahma-the Parabrahman, Kṛṣṇa; manuṣya-liṅgam-as if an ordinary human being.

My dear Mahārāja Yudhiṣṭhira, you Pāṇḍavas are so very fortunate in this world that many, many great saints, who can purify all the planets of the universe, come to your house just like ordinary visitors. Furthermore, the Supreme Personality of Godhead, Kṛṣṇa, is living confidentially with you in your house, just like your brother.

Here is a statement exalting a Vaiṣṇava. In human society, a brāhmaṇa is the most respected person. A brāhmaṇa is one who can understand Brahman, the impersonal Brahman, but hardly ever can one understand the Supreme Personality of Godhead, who is described by Arjuna in Bhagavad-gītā as paraṁ brahma. A brāhmaṇa may be extremely fortunate in having achieved brahma jñāna, but the Pāṇḍavas were so exalted that the Parabrahman, the Supreme Personality of Godhead, was living in their house like an ordinary human being. The word bhūri-bhāgāḥ indicates that the Pāṇḍavas were in a still higher position than brahmacārīs and brāhmaṇas. In the following verses, Nārada Muni repeatedly glorifies the position of the Pāṇḍavas.

TEXT 76

sa vā ayaṁ brahma mahad-vimṛgya-

kaivalya-nirvāṇa-sukhānubhūtiḥ

priyaḥ suhṛd vaḥ khalu mātuleya

ātmārhaṇīyo vidhi-kṛd guruś ca

SYNONYMS

saḥ-that Supreme Personality of Godhead; vā-either; ayam-Kṛṣṇa; brahma-the Supreme Brahman; mahat-vimṛgya-sought by great, great saintly persons (devotees of Kṛṣṇa); kaivalya-nirvāṇa-sukha-of liberation and transcendental bliss; anubhūtiḥ-for the realization; priyaḥ-very dear; suhṛt-the well-wisher; vaḥ-of all of you Pāṇḍavas; khalu-famous as; mātuleyaḥ-the son of your maternal uncle; ātmā-heart and soul; arhaṇīyaḥ-the most worshipable person; vidhi-kṛt-giving direction; guruḥ-your spiritual master; ca-and.

How wonderful it is that the Supreme Personality of Godhead, the Parabrahman, Kṛṣṇa, who is sought by great, great sages for the sake of liberation and transcendental bliss, is acting as your best well-wisher, your friend, your cousin, your heart and soul, your worshipable director, and your spiritual master.

Kṛṣṇa can become the director and spiritual master of anyone who is serious about getting the mercy of Kṛṣṇa. The Lord sends the spiritual master to train a devotee, and when the devotee is advanced, the Lord acts as the spiritual master within his heart.

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
[Bg. 10.10]

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." Kṛṣṇa does not become the direct spiritual master unless one is fully trained by His representative spiritual master. Therefore, as we have already discussed, the Lord's representative spiritual master should not be considered an ordinary human being. The representative spiritual master never gives any false knowledge to his disciple, but only perfect knowledge. Thus he is the representative of Kṛṣṇa. Kṛṣṇa helps as the guru, or spiritual master, from within and from without. From without He helps the devotee as His representative, and from within He talks personally with the pure devotee and gives him instructions by which he may return home, back to Godhead.

TEXT 77

na yasya sākṣād bhava-padmajādibhī

rūpaṁ dhiyā vastutayopavarṇitam

maunena bhaktyopaśamena pūjitaḥ

prasīdatām eṣa sa sātvatāṁ patiḥ

SYNONYMS

na-not; yasya-of whom (Lord Śrī Kṛṣṇa); sākṣāt-directly; bhava-by Lord Śiva; padma-ja-ādibhiḥ-Lord Brahmā and others; rūpam-the form; dhiyā-by meditation; vastutayā-factually; upavarṇitam-could be explained; maunena-by silence; bhaktyā-by devotional service; upaśamena-by finishing all material activities; pūjitaḥ-one who is so worshiped; prasīdatām-may be pleased with us; eṣaḥ-this; saḥ-the same Personality of Godhead; sātvatām-of the devotees; patiḥ-who is the maintainer, master and guide.

Present here now is the same Supreme Personality of Godhead whose true form cannot be understood even by such great personalities as Lord Brahmā and Lord Śiva. He is realized by devotees because of their unflinching surrender. May that same Personality of Godhead, who is the maintainer of His devotees and who is worshiped by silence, by devotional service and by cessation of material activities, be pleased with us.

Lord Kṛṣṇa is not properly understood even by such exalted personalities as Lord Śiva and Lord Brahmā, what to speak of ordinary men, but by His causeless mercy He bestows the benediction of devotion upon His devotees, who can thus understand Kṛṣṇa as He is. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. No one within this universe can understand Kṛṣṇa in truth, but if one engages in devotional service one can understand Him perfectly well. This is also confirmed by the Lord in the Seventh Chapter of Bhagavad-gītā (7.1):

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

"Now, hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Lord Kṛṣṇa Himself teaches how one can understand Him perfectly well, without a doubt. Not only the Pāṇḍavas but everyone who sincerely accepts the instructions of Kṛṣṇa can understand the Supreme Personality of Godhead as He is. After instructing Yudhiṣṭhira Mahārāja, Nārada Muni prays for the Lord's blessings that He be pleased with everyone and that everyone become perfect in God consciousness and return home, back to Godhead.

TEXT 78

śrī-śuka uvāca

iti devarṣiṇā proktaṁ

niśamya bharatarṣabhaḥ

pūjayām āsa suprītaḥ

kṛṣṇaṁ ca prema-vihvalaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; deva-ṛṣiṇā-by the great saint (Nārada Muni); proktam-described; niśamya-hearing; bharata-ṛṣabhaḥ-the best of the descendants in Bhārata Mahārāja's dynasty, namely Mahārāja Yudhiṣṭhira; pūjayām āsa-worshiped; su-prītaḥ-being extremely pleased; kṛṣṇam-unto Lord Kṛṣṇa; ca-also; prema-vihvalaḥ-in the ecstasy of love of Kṛṣṇa.

Śrī Śukadeva Gosvāmī said: Mahārāja Yudhiṣṭhira, the best member of the Bhārata dynasty, thus learned everything from the descriptions of Nārada Muni. After hearing these instructions, he felt great pleasure from within his heart, and in great ecstasy, love and affection, he worshiped Lord Kṛṣṇa.

It is natural that when someone belonging to one's family circle is understood to be very great, one becomes ecstatic in love, thinking, "Oh, such a great personality is our relative!" When Śrī Kṛṣṇa, who was already known to the Pāṇḍavas, was further described by Nārada Muni to be the Supreme Personality of Godhead, naturally the Pāṇḍavas were amazed, thinking, "The Supreme Personality of Godhead is with us as our cousin!" Certainly their ecstasy was extraordinary.

TEXT 79

kṛṣṇa-pārthāv upāmantrya

pūjitaḥ prayayau muniḥ

śrutvā kṛṣṇaṁ paraṁ brahma

pārthaḥ parama-vismitaḥ

SYNONYMS

kṛṣṇa-Lord Kṛṣṇa; pārthau-and Mahārāja Yudhiṣṭhira; upāmantrya-bidding farewell; pūjitaḥ-being worshiped by them; prayayau-left (that place); muniḥ-Nārada Muni; śrutvā-after hearing; kṛṣṇam-about Kṛṣṇa; param brahma-as the Supreme Personality of Godhead; pārthaḥ-Mahārāja Yudhiṣṭhira; parama-vismitaḥ-became most amazed.

Nārada Muni, being worshiped by Kṛṣṇa and Mahārāja Yudhiṣṭhira, bade them farewell and went away. Yudhiṣṭhira Mahārāja, having heard that Kṛṣṇa, his cousin, is the Supreme Personality of Godhead, was struck with wonder.

After hearing the conversation between Nārada and Yudhiṣṭhira, if one still has any doubts about Kṛṣṇa's being the Supreme Personality of Godhead, one should immediately give them up. Asaṁśayaṁ samagram. Without any doubt and without any defect, one should understand Kṛṣṇa to be the Supreme Personality of Godhead and thus surrender at His lotus feet. Ordinary persons do not do this, even after hearing all the Vedas, but if one is fortunate, although it may be even after many, many births, he comes to this conclusion (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]).

TEXT 80

iti dākṣāyaṇīnāṁ te

pṛthag vaṁśāḥ prakīrtitāḥ

devāsura-manuṣyādyā

lokā yatra carācarāḥ

SYNONYMS

iti-thus; dākṣāyaṇīnām-of the daughters of Mahārāja Dakṣa, like Aditi and Diti; te-to you; pṛthak-separately; vaṁśāḥ-the dynasties; prakīrtitāḥ-described (by me); deva-the demigods; asura-demons; manuṣya-and human beings; ādyāḥ-and so on; lokāḥ-all the planets within the universe; yatra-wherein; cara-acarāḥ-moving and nonmoving living entities.

On all the planets within this universe, the varieties of living entities, moving and nonmoving, including the demigods, demons and human beings, were all generated from the daughters of Mahārāja Dakṣa. I have now described them and their different dynasties.

Thus end the Bhaktivedanta purports of the Seventh Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Instructions for Civilized Human Beings."

-Completed on the night of Vaiśākhī Śukla Ekādaśī, the tenth of May, the mercy of śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Thus we may happily chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

END OF THE SEVENTH CANTO

Eighth Canto

Chapter One

The Manus, Administrators of the Universe

First of all, let me offer my humble, respectful obeisances unto the lotus feet of my spiritual master, His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. Sometime in the year 1935 when His Divine Grace was staying at Rādhā-kuṇḍa, I went to see him from Bombay. At that time, he gave me many important instructions in regard to constructing temples and publishing books. He personally told me that publishing books is more important than constructing temples. Of course, those same instructions remained within my mind for many years. In 1944 I began publishing my Back to Godhead, and when I retired from family life in 1958 I began publishing Śrīmad-Bhāgavatam in Delhi. When three parts of Śrīmad-Bhāgavatam had been published in India, I then started for the United States of America on the thirteenth of August, 1965.

I am continuously trying to publish books, as suggested by my spiritual master. Now, in this year, 1976, I have completed the Seventh Canto of Śrīmad-Bhāgavatam, and a summary of the Tenth Canto has already been published as Kṛṣṇa, the Supreme Personality of Godhead. Still, the Eighth Canto, Ninth Canto, Tenth Canto, Eleventh Canto and Twelfth Canto are yet to be published. On this occasion, therefore, I am praying to my spiritual master to give me strength to finish this work. I am neither a great scholar nor a great devotee; I am simply a humble servant of my spiritual master, and to the best of my ability I am trying to please him by publishing these books, with the cooperation of my disciples in America. Fortunately, scholars all over the world are appreciating these publications. Let us cooperatively publish more and more volumes of Śrīmad-Bhāgavatam just to please His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura.

This First Chapter of the Eighth Canto may be summarized as a description of four Manus, namely Svāyambhuva, Svārociṣa, Uttama and Tāmasa. After hearing descriptions of the dynasty of Svāyambhuva Manu until the end of the Seventh Canto, Mahārāja Parīkṣit desired to know about other Manus. He desired to understand how the Supreme Personality of Godhead descends-not only in the past but at the present and in the future-and how He acts in various pastimes as Manu. Since Parīkṣit Mahārāja was eager to know all this, Śukadeva Gosvāmī gradually described all the Manus, beginning with the six Manus who had appeared in the past.

The first Manu was Svāyambhuva Manu. His two daughters, namely Ākūti and Devahūti, gave birth to two sons, named Yajña and Kapila respectively. Because Śukadeva Gosvāmī had already described the activities of Kapila in the Third Canto, he now described the activities of Yajña. The original Manu, along with his wife, Śatarūpā, went into the forest to practice austerities on the bank of the River Sunandā. They practiced austerities for a hundred years, and then Manu, in a trance, formed prayers to the Supreme Personality of Godhead. Rākṣasas and asuras then attempted to devour him, but Yajña, accompanied by his sons the Yāmas and the demigods, killed them. Then Yajña personally took the post of Indra, the King of the heavenly planets.

The second Manu, whose name was Svārociṣa, was the son of Agni, and His sons were headed by Dyumat, Suṣeṇa and Rociṣmat. In the age of this Manu, Rocana became Indra, the ruler of the heavenly planets, and there were many demigods, headed by Tuṣita. There were also many saintly persons, such as Ūrja and Stambha. Among them was Vedaśirā, whose wife, Tuṣitā, gave birth to Vibhu. Vibhu instructed eighty-eight thousand dṛḍha-vratas, or saintly persons, on self-control and austerity.

Uttama, the son of Priyavrata, was the third Manu. Among his sons were Pavana, Sṛñjaya and Yajñahotra. During the reign of this Manu, the sons of Vasiṣṭha, headed by Pramada, became the seven saintly persons. The Satyas, Devaśrutas and Bhadras became the demigods, and Satyajit became Indra. From the womb of Sunṛtā, the wife of Dharma, the Lord appeared as Satyasena, and He killed all the Yakṣas and Rākṣasas who were fighting with Satyajit.

Tāmasa, the brother of the third Manu, was the fourth Manu, and he had ten sons, including Pṛthu, Khyāti, Nara and Ketu. During his reign, the Satyakas, Haris, Vīras and others were demigods, the seven great saints were headed by Jyotirdhāma, and Triśikha became Indra. Harimedhā begot a son named Hari in the womb of his wife Hariṇī. This Hari, an incarnation of God, saved the devotee Gajendra. This incident is described as gajendra-mokṣaṇa. At the end of this chapter, Parīkṣit Mahārāja particularly asks about this incident.

TEXT 1

śrī-rājovāca

svāyambhuvasyeha guro

vaṁśo 'yaṁ vistarāc chrutaḥ

yatra viśva-sṛjāṁ sargo

manūn anyān vadasva naḥ

SYNONYMS

śrī-rājā uvāca-the King (Mahārāja Parīkṣit) said; svāyambhuvasya-of the great personality Svāyambhuva Manu; iha-in this connection; guro-O my spiritual master; vaṁśaḥ-dynasty; ayam-this; vistarāt-extensively; śrutaḥ-I have heard (from you); yatra-wherein; viśva-sṛjām-of the great personalities known as the prajāpatis, such as Marīci; sargaḥ-creation, involving the birth of many sons and grandsons from the daughters of Manu; manūn-Manus; anyān-other; vadasva-kindly describe; naḥ-to us.

King Parīkṣit said: O my lord, my spiritual master, now I have fully heard from Your Grace about the dynasty of Svāyambhuva Manu. But there are also other Manus, and I want to hear about their dynasties. Kindly describe them to us.

TEXT 2

manvantare harer janma

karmāṇi ca mahīyasaḥ

gṛṇanti kavayo brahmaṁs

tāni no vada śṛṇvatām

SYNONYMS

manvantare-during the change of manvantaras (one Manu following another); hareḥ-of the Supreme Personality of Godhead; janma-appearance; karmāṇi-and activities; ca-also; mahīyasaḥ-of the supremely glorified; gṛṇanti-describe; kavayaḥ-the great learned persons who have perfect intelligence; brahman-O learned brāhmaṇa (Śukadeva Gosvāmī); tāni-all of them; naḥ-to us; vada-please describe; śṛṇvatām-who are very eager to hear.

O learned brāhmaṇa, Śukadeva Gosvāmī, the great learned persons who are completely intelligent describe the activities and appearance of the Supreme Personality of Godhead during the various manvantaras. We are very eager to hear about these narrations. Kindly describe them.

The Supreme Personality of Godhead has different varieties of incarnations, including the guṇa-avatāras, manvantara-avatāras, līlā-avatāras and yuga-avatāras, all of which are described in the śāstras. Without reference to the śāstras there can be no question of accepting anyone as an incarnation of the Supreme Personality of Godhead. Therefore, as especially mentioned here, gṛṇanti kavayaḥ: the descriptions of various incarnations are accepted by great learned scholars with perfect intelligence. At the present time, especially in India, so many rascals are claiming to be incarnations, and people are being misled. Therefore, the identity of an incarnation should be confirmed by the descriptions of the śāstras and by wonderful activities. As described in this verse by the word mahīyasaḥ, the activities of an incarnation are not ordinary magic or jugglery, but are wonderful activities. Thus any incarnation of the Supreme Personality of Godhead must be supported by the statements of the śāstra and must actually perform wonderful activities. Parīkṣit Mahārāja was eager to hear about the Manus of different ages. There are fourteen Manus during a day of Brahmā, and the age of each Manu lasts for seventy-one yugas. Thus there are thousands of Manus during the life of Brahmā.

TEXT 3

yad yasminn antare brahman

bhagavān viśva-bhāvanaḥ

kṛtavān kurute kartā

hy atīte 'nāgate 'dya vā

SYNONYMS

yat-whatever activities; yasmin-in a particular age; antare-manvantara; brahman-O great brāhmaṇa; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-who has created this cosmic manifestation; kṛtavān-has done; kurute-is doing; kartā-and will do; hi-indeed; atīte-in the past; anāgate-in the future; adya-at the present; vā-either.

O learned brāhmaṇa, kindly describe to us whatever activities the Supreme Personality of Godhead, who created this cosmic manifestation, has performed in the past manvantaras, is performing at present, and will perform in the future manvantaras.

In Bhagavad-gītā the Supreme Personality of Godhead said that both He and the other living entities present on the battlefield had existed in the past, they existed at present, and they would continue to exist in the future. Past, present and future always exist, both for the Supreme Personality of Godhead and for ordinary living entities. Nityo nityānāṁ cetanaś cetanānām. Both the Lord and the living entities are eternal and sentient, but the difference is that the Lord is unlimited whereas the living entities are limited. The Supreme Personality of Godhead is the creator of everything, and although the living entities are not created but exist with the Lord eternally, their bodies are created, whereas the Supreme Lord's body is never created. There is no difference between the Supreme Lord and His body, but the conditioned soul, although eternal, is different from his body.

TEXT 4

śrī-ṛṣir uvāca

manavo 'smin vyatītāḥ ṣaṭ

kalpe svāyambhuvādayaḥ

ādyas te kathito yatra

devādīnāṁ ca sambhavaḥ

SYNONYMS

śrī-ṛṣiḥ uvāca-the great saint Śukadeva Gosvāmī said; manavaḥ-Manus; asmin-during this period (one day of Brahmā); vyatītāḥ-already past; ṣaṭ-six; kalpe-in this duration of Brahmā's day; svāyambhuva-Svāyambhuva Manu; ādayaḥ-and others; ādyaḥ-the first one (Svāyambhuva); te-unto you; kathitaḥ-I have already described; yatra-wherein; deva-ādīnām-of all the demigods; ca-also; sambhavaḥ-the appearance.

Śukadeva Gosvāmī said: In the present kalpa there have already been six Manus. I have described to you Svāyambhuva Manu and the appearance of many demigods. In this kalpa of Brahmā, Svāyambhuva is the first Manu.

TEXT 5

ākūtyāṁ devahūtyāṁ ca

duhitros tasya vai manoḥ

dharma-jñānopadeśārthaṁ

bhagavān putratāṁ gataḥ

SYNONYMS

ākūtyām-from the womb of Ākūti; devahūtyām ca-and from the womb of Devahūti; duhitroḥ-of the two daughters; tasya-of him; vai-indeed; manoḥ-of Svāyambhuva Manu; dharma-religion; jñāna-and knowledge; upadeśa-artham-for instructing; bhagavān-the Supreme Personality of Godhead; putratām-sonhood under Ākūti and Devahūti; gataḥ-accepted.

Svāyambhuva Manu had two daughters, named Ākūti and Devahūti. From their wombs, the Supreme Personality of Godhead appeared as two sons named Yajñamūrti and Kapila respectively. These sons were entrusted with preaching about religion and knowledge.

Devahūti's son was known as Kapila, and Ākūti's son was known as Yajñamūrti. Both of Them taught about religion and philosophical knowledge.

TEXT 6

kṛtaṁ purā bhagavataḥ

kapilasyānuvarṇitam

ākhyāsye bhagavān yajño

yac cakāra kurūdvaha

SYNONYMS

kṛtam-already done; purā-before; bhagavataḥ-of the Supreme Personality of Godhead; kapilasya-Kapila, the son of Devahūti; anuvarṇitam-fully described; ākhyāsye-I shall describe now; bhagavān-the Supreme Personality of Godhead; yajñaḥ-of the name Yajñapati or Yajñamūrti; yat-whatever; cakāra-executed; kuru-udvaha-O best of the Kurus.

O best of the Kurus, I have already described [in the Third Canto] the activities of Kapila, the son of Devahūti. Now I shall describe the activities of Yajñapati, the son of Ākūti.

TEXT 7

viraktaḥ kāma-bhogeṣu

śatarūpā-patiḥ prabhuḥ

visṛjya rājyaṁ tapase

sabhāryo vanam āviśat

SYNONYMS

viraktaḥ-without attachment; kāma-bhogeṣu-in sense gratification (in gṛhastha life); śatarūpā-patiḥ-the husband of Śatarūpā, namely Svāyambhuva Manu; prabhuḥ-who was the master or king of the world; visṛjya-after renouncing totally; rājyam-his kingdom; tapase-for practicing austerities; sa-bhāryaḥ-with his wife; vanam-the forest; āviśat-entered.

Svāyambhuva Manu, the husband of Śatarūpā, was by nature not at all attached to enjoyment of the senses. Thus he gave up his kingdom of sense enjoyment and entered the forest with his wife to practice austerities.

As stated in Bhagavad-gītā (4.2), evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "The supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." All the Manus were perfect kings. They were rājarṣis. In other words, although they held posts as kings of the world, they were as good as great saints. Svāyambhuva Manu, for example, was the emperor of the world, yet he had no desire for sense gratification. This is the meaning of monarchy. The king of the country or the emperor of the empire must be so trained that by nature he renounces sense gratification. It is not that because one becomes king he should unnecessarily spend money for sense gratification. As soon as kings became degraded, spending money for sense gratification, they were lost. Similarly, at the present moment, monarchy having been lost, the people have created democracy, which is also failing. Now, by the laws of nature, the time is coming when dictatorship will put the citizens into more and more difficulty. If the king or dictator individually, or the members of the government collectively, cannot maintain the state or kingdom according to the rules of Manu-saṁhitā, certainly their government will not endure.

TEXT 8

sunandāyāṁ varṣa-śataṁ

padaikena bhuvaṁ spṛśan

tapyamānas tapo ghoram

idam anvāha bhārata

SYNONYMS

sunandāyām-on the bank of the River Sunandā; varṣa-śatam-for one hundred years; pada-ekena-on one leg; bhuvam-the earth; spṛśan-touching; tapyamānaḥ-he performed austerities; tapaḥ-austerities; ghoram-very severe; idam-the following; anvāha-and spoke; bhārata-O scion of Bharata.

O scion of Bharata, after Svāyambhuva Manu had thus entered the forest with his wife, he stood on one leg on the bank of the River Sunandā, and in this way, with only one leg touching the earth, he performed great austerities for one hundred years. While performing these austerities, he spoke as follows.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that the word anvāha means that he chanted or murmured to himself, not that he lectured to anyone.

TEXT 9

śrī-manur uvāca

yena cetayate viśvaṁ

viśvaṁ cetayate na yam

yo jāgarti śayāne 'smin

nāyaṁ taṁ veda veda saḥ

SYNONYMS

śrī-manuḥ uvāca-Svāyambhuva Manu chanted; yena-by whom (the personality of Godhead); cetayate-is brought into animation; viśvam-the whole universe; viśvam-the whole universe (the material world); cetayate-animates; na-not; yam-He whom; yaḥ-He who; jāgarti-is always awake (watching all activities); śayāne-while sleeping; asmin-in this body; na-not; ayam-this living entity; tam-Him; veda-knows; veda-knows; saḥ-He.

Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not know Him, but He knows everything.

Here is a distinction between the Supreme Personality of Godhead and the living entities. Nityo nityānāṁ cetanaś cetanānām. According to the Vedic version, the Lord is the supreme eternal, the supreme living being. The difference between the Supreme Being and the ordinary living being is that when this material world is annihilated, all the living entities remain silent in oblivion, in a dreaming or unconscious condition, whereas the Supreme Being stays awake as the witness of everything. This material world is created, it stays for some time, and then it is annihilated. Throughout these changes, however, the Supreme Being remains awake. In the material condition of all living entities, there are three stages of dreaming. When the material world is awake and put in working order, this is a kind of dream, a waking dream. When the living entities go to sleep, they dream again. And when unconscious at the time of annihilation, when this material world is unmanifested, they enter another stage of dreaming. At any stage in the material world, therefore, they are all dreaming. In the spiritual world, however, everything is awake.

TEXT 10

ātmāvāsyam idaṁ viśvaṁ

yat kiñcij jagatyāṁ jagat

tena tyaktena bhuñjīthā

mā gṛdhaḥ kasya svid dhanam

SYNONYMS

ātma-the Supersoul; āvāsyam-living everywhere; idam-this universe; viśvam-all universes, all places; yat-whatever; kiñcit-everything that exists; jagatyām-in this world, everywhere; jagat-everything, animate and inanimate; tena-by Him; tyaktena-allotted; bhuñjīthāḥ-you may enjoy; mā-do not; gṛdhaḥ-accept; kasya svit-of anyone else; dhanam-the property.

Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others.

Having described the situation of the Supreme Personality of Godhead as transcendental, Svāyambhuva Manu, for the instruction of the sons and grandsons in his dynasty, is now describing all the property of the universe as belonging to the Supreme Personality of Godhead. Manu's instructions are not only for his own sons and grandsons, but for all of human society. The word "man"-or, in Sanskrit, manuṣya-has been derived from the name Manu, for all the members of human society are descendants of the original Manu. Manu is also mentioned in Bhagavad-gītā (4.1), where the Lord says:

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt

"I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." Svāyambhuva Manu and Vaivasvata Manu have similar duties. Vaivasvata Manu was born of the sun-god, Vivasvān, and his son was Ikṣvāku, the King of the earth. Since Manu is understood to be the original father of humanity, human society should follow his instructions.

Svāyambhuva Manu instructs that whatever exists, not only in the spiritual world but even within this material world, is the property of the Supreme Personality of Godhead, who is present everywhere as the Superconsciousness. As confirmed in Bhagavad-gītā (13.3), kṣetra jñam. cāpi māṁ viddhi sarva-kṣetreṣu bhārata: in every field-in other words, in every body-the Supreme Lord is existing as the Supersoul. The individual soul is given a body in which to live and act according to the instructions of the Supreme Person, and therefore the Supreme Person also exists within every body. We should not think that we are independent; rather, we should understand that we are allotted a certain portion of the total property of the Supreme Personality of Godhead.

This understanding will lead to perfect communism. Communists think in terms of their own nations, but the spiritual communism instructed here is not only nationwide but universal. Nothing belongs to any nation or any individual person; everything belongs to the Supreme Personality of Godhead. That is the meaning of this verse. Ātmāvāsyam idaṁ viśvam: whatever exists within this universe is the property of the Supreme Personality of Godhead. The modern communistic theory, and also the idea of the United Nations, can be reformed-indeed, rectified-by the understanding that everything belongs to the Supreme Personality of Godhead. The Lord is not a creation of our intelligence; rather, He has created us. Ātmāvāsyam idaṁ viśvam. Īśāvāsyam idaṁ sarvam. This universal communism can solve all the problems of the world.

One should learn from the Vedic literature that one's body is also not the property of the individual soul, but is given to the individual soul according to his karma. Karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. The 8,400,000 different bodily forms are machines given to the individual soul. This is confirmed in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Lord, as the Supersoul, sits in everyone's heart and observes the various desires of the individual soul. The Lord is so merciful that He gives the living entity the opportunity to enjoy varieties of desires in suitable bodies, which are nothing but machines (yantrārūḍhāni māyayā). These machines are manufactured by the material ingredients of the external energy, and thus the living entity enjoys or suffers according to his desires. This opportunity is given by the Supersoul.

Everything belongs to the Supreme, and therefore one should not usurp another's property. We have a tendency to manufacture many things. Especially nowadays, we are building skyscrapers and developing other material facilities. We should know, however, that the ingredients of the skyscrapers and machines cannot be manufactured by anyone but the Supreme Personality of Godhead. The whole world is nothing but a combination of the five material elements (tejo-vāri-mṛdāṁ yathā vinimayaḥ). A skyscraper is a transformation of earth, water and fire. Earth and water are combined and burnt into bricks by fire, and a skyscraper is essentially a tall construction of bricks. Although the bricks may be manufactured by man, the ingredients of the bricks are not. Of course, man, as a manufacturer, may accept a salary from the Supreme Personality of Godhead. That is stated here: tena tyaktena bhuñjīthāḥ. One may construct a big skyscraper, but neither the constructor, the merchant nor the worker can claim proprietorship. Proprietorship belongs to the person who has spent for the building. The Supreme Personality of Godhead has manufactured water, earth, air, fire and the sky, and one can use these and take a salary (tena tyaktena bhuñjīthāḥ). However, one cannot claim proprietorship. This is perfect communism. Our tendency to construct great buildings should be used only for constructing large and valuable temples in which to install the Deity of the Supreme Personality of Godhead. Then our desire for construction will be fulfilled.

Since all property belongs to the Supreme Personality of Godhead, everything should be offered to the Lord, and we should take only prasāda (tena tyaktena bhuñjīthāḥ). We should not fight among ourselves to take more than we need. As Nārada said to Mahārāja Yudhiṣṭhira:

yāvad bhriyeta jaṭharaṁ
tāvat svatvaṁ hi dehinām
adhikaṁ yo 'bhimanyeta
sa steno daṇḍam arhati

"One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature." (Bhāg. 7.14.8) Of course, we need to be maintained in eating, sleeping, mating and defending (āhāra-nidra-bhaya-maithuna), but since the Supreme Lord, the Personality of Godhead, has provided these necessities of life for the birds and bees, why not for mankind? There is no need for economic development; everything is provided. Therefore one should understand that everything belongs to Kṛṣṇa, and with this idea, one may take prasāda. However, if one interferes with the allotments of others, he is a thief. We should not accept more than what we actually need. Therefore, if by chance we get an abundance of money, we should always consider that it belongs to the Supreme Personality of Godhead. In Kṛṣṇa consciousness we are getting sufficient money, but we should never think that the money belongs to us; it belongs to the Supreme Personality of Godhead and should be equally distributed to the workers, the devotees. No devotee should claim that any money or property belongs to him. If one thinks that any portion of property of this huge universe belongs to anyone, he is to be considered a thief and is punishable by the laws of nature. Daivī hy eṣā guṇa-mayī mama māyā duratyayā: no one can surpass the vigilance of material nature or hide his intentions from material nature. If human society unlawfully claims that the property of the universe, either partially or wholly, belongs to mankind, all of human society will be cursed as a society of thieves and will be punished by the laws of nature.

TEXT 11

yaṁ paśyati na paśyantaṁ

cakṣur yasya na riṣyati

taṁ bhūta-nilayaṁ devaṁ

suparṇam upadhāvata

SYNONYMS

yam-He who; paśyati-the living entity sees; na-not; paśyantam-although always seeing; cakṣuḥ-eye; yasya-whose; na-never; riṣyati-diminishes; tam-Him; bhūta-nilayam-the original source of all living entities; devam-the Supreme Personality of Godhead; suparṇam-who accompanies the living entity as a friend; upadhāvata-everyone should worship.

Although the Supreme Personality of Godhead constantly watches the activities of the world, no one sees Him. However, one should not think that because no one sees Him, He does not see, for His power to see is never diminished. Therefore, everyone should worship the Supersoul, who always stays with the individual soul as a friend.

Offering prayers to Kṛṣṇa, Śrīmatī Kuntīdevī, the mother of the Pāṇḍavas, said, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam: "Kṛṣṇa, You reside both inside and outside of everything, yet the unintelligent conditioned souls cannot see You." In Bhagavad-gītā it is said that one can see the Supreme Personality of Godhead through jñāna-cakṣuṣaḥ, eyes of knowledge. He who opens these eyes of knowledge is called a spiritual master. Thus we offer our prayers to the spiritual master with the following śloka:

om ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ

"I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance." (Gautamīya Tantra) The guru's task is to open the disciple's eyes of knowledge. When the disciple is awakened from ignorance to knowledge, he can see the Supreme Personality of Godhead everywhere because the Lord actually is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. The Lord resides within this universe, He resides within the hearts of all living entities, and He resides even within the atom. Because we lack perfect knowledge, we cannot see God, but a little deliberation can help us to see God everywhere. This requires training. With a little deliberation, even the most degraded person can perceive the presence of God. If we take into account whose property is the vast ocean, whose property is the vast land, how the sky exists, how the numberless millions of stars and planets are set in the sky, who has made this universe and whose property it is, we should certainly come to the conclusion that there is a proprietor of everything. When we claim proprietorship over a certain piece of land, whether individually or for our families or nations, we should also consider how we became the proprietors. The land was there before our birth, before we came to the land. How did it become our property? Such deliberation will help us understand that there is a supreme proprietor of everything-the Supreme Personality of Godhead.

The Supreme Godhead is always awake. In the conditioned stage we forget things because we change our bodies, but because the Supreme Personality of Godhead does not change His body, He remembers past, present and future. Kṛṣṇa says in Bhagavad-gītā (4.1), imaṁ vivasvate yogaṁ proktavān aham avyayam: "I spoke this science of God-Bhagavad-gītā-to the sun-god at least forty million years ago." When Arjuna inquired from Kṛṣṇa how He could remember incidents that had taken place so long ago, the Lord answered that Arjuna was also present at that time. Because Arjuna is Kṛṣṇa's friend, wherever Kṛṣṇa goes, Arjuna goes. But the difference is that Kṛṣṇa remembers everything, whereas the living entity like Arjuna, being a minute particle of the Supreme Lord, forgets. Therefore it is said, the Lord's vigilance is never diminished. This is also confirmed in Bhagavad-gītā (15.15). Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead in His Paramātmā feature is always present within the hearts of all living entities, and from Him come memory, knowledge and forgetfulness. This is also indicated in this verse by the word suparṇam, which means "friend." In the Śvetāśvatara Upaniṣad (4.6) it is therefore said, dvā suparṇa-sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte: two birds are sitting on the same tree as friends. One bird is eating the fruit of the tree, and the other is simply observing. This observing bird is always present as a friend to the eating bird and giving him remembrance of things he wanted to do. Thus if we take into account the Supreme Personality of Godhead in our daily affairs, we can see Him or at least perceive His presence everywhere.

The words cakṣur yasya na riṣyati mean that although we cannot see Him, this does not mean that He cannot see us. Nor does He die when the cosmic manifestation is annihilated. The example is given in this connection that the sunshine is present when the sun is present, but when the sun is not present, or when we cannot see the sun, this does not mean that the sun is lost. The sun is there, but we cannot see it. Similarly, although we cannot see the Supreme Personality of Godhead in our present darkness, our lack of knowledge, He is always present, seeing our activities. As the Paramātmā, He is the witness and adviser (upadraṣṭā and anumantā). Therefore, by following the instructions of the spiritual master and studying authorized literatures, one can understand that God is present before us, seeing everything, although we have no eyes with which to see Him.

TEXT 12

na yasyādy-antau madhyaṁ ca

svaḥ paro nāntaraṁ bahiḥ

viśvasyāmūni yad yasmād

viśvaṁ ca tad ṛtaṁ mahat

SYNONYMS

na-neither; yasya-of whom (the Supreme Personality of Godhead); ādi-a beginning; antau-end; madhyam-middle; ca-also; svaḥ-own; paraḥ-others; na-nor; antaram-inside; bahiḥ-outside; viśvasya-of the whole cosmic manifestation; amūni-all such considerations; yat-whose form; yasmāt-from He who is the cause of everything; viśvam-the whole universe; ca-and; tat-all of them; ṛtam-truth; mahat-very, very great.

The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness.

The Supreme Personality of Godhead, Kṛṣṇa, is described in the Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." For the Lord's existence there is no cause, for He is the cause of everything. He is in everything (mayā tatam idaṁ sarvam), He is expanded in everything, but He is not everything. He is acintya-bhedābheda, simultaneously one and different. That is explained in this verse. In the material condition we have a conception of beginning, end and middle, but for the Supreme Personality of Godhead there are no such things. The universal cosmic manifestation is also the virāṭ-rūpa that was shown to Arjuna in Bhagavad-gītā. Therefore, since the Lord is present everywhere and all the time, He is the Absolute Truth and the greatest. He is complete in greatness. God is great, and how He is great is explained here.

TEXT 13

sa viśva-kāyaḥ puru-hūta-īśaḥ

satyaḥ svayaṁ-jyotir ajaḥ purāṇaḥ

dhatte 'sya janmādy-ajayātma-śaktyā

tāṁ vidyayodasya nirīha āste

SYNONYMS

saḥ-that Supreme Personality of Godhead; viśva-kāyaḥ-the total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead); puru-hūtaḥ-known by so many names; īśaḥ-the supreme controller (with full power); satyaḥ-the ultimate truth; svayam-personally; jyotiḥ-self-effulgent; ajaḥ-unborn, beginningless; purāṇaḥ-the oldest; dhatte-He performs; asya-of this universe; janma-ādi-the creation, maintenance and annihilation; ajayā-by His external energy; ātma-śaktyā-by His personal potency; tām-that external material energy; vidyayā-by His spiritual potency; udasya-giving up; nirīhaḥ-without any desire or activity; āste-He is existing (untouched by the material energy).

The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by the activities of the material energy.

Śrī Caitanya Mahāprabhu says in His Śikṣāṣṭaka, nāmnām akāri bahudhā nija-sarva-śaktiḥ: the Supreme Personality of Godhead has many names, which are all nondifferent from the Supreme Person. This is spiritual existence. By chanting the Hare Kṛṣṇa mahā-mantra, consisting of names of the Supreme Lord, we find that the name has all the potencies of the person. The Lord's activities are many, and according to His activities He has many names. He appeared as the son of mother Yaśodā, and also as the son of mother Devakī, and therefore He is named Devakī-nandana and Yaśodā-nandana. Parāsya śaktir vividhaiva śrūyate: the Lord has a multitude of energies, and therefore He acts in multifarious ways. Yet He has a particular name. The śāstras recommend which names we should chant, such as Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. It is not that we have to search for some name or manufacture one. Rather, we must follow the saintly persons and the śāstras in chanting His holy name.

Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy. And when we come to the spiritual energy, He is very easy to know. As stated in Śrīmad-Bhāgavatam (1.7.23): māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani. Although the external energy belongs to the Lord, when one is in the external energy (mama māyā duratyayā) He is very difficult to understand. However, when one comes to the spiritual energy, one can understand Him. Therefore in Bhagavad-gītā (18.55) it is said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one who wants to understand the Supreme Personality of Godhead in reality must take to the platform of bhakti, or Kṛṣṇa consciousness. This bhakti consists of various activities (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]), and to understand the Lord one must take to this path of devotional service. Even though the people of the world have forgotten God and may say that God is dead, this is not a fact. One can understand God when one takes to the Kṛṣṇa consciousness movement, and thus one can be happy.

TEXT 14

athāgre ṛṣayaḥ karmāṇ-

īhante 'karma-hetave

īhamāno hi puruṣaḥ

prāyo 'nīhāṁ prapadyate

SYNONYMS

atha-therefore; agre-in the beginning; ṛṣayaḥ-all learned ṛṣis, saintly persons; karmāṇi-fruitive activities; īhante-execute; akarma-freedom from fruitive results; hetave-for the purpose of; īhamānaḥ-engaging in such activities; hi-indeed; puruṣaḥ-a person; prāyaḥ-almost always; anīhām-liberation from karma; prapadyate-attains.

Therefore, to enable people to reach the stage of activities that are not tinged by fruitive results, great saints first engage people in fruitive activities, for unless one begins by performing activities as recommended in the śāstras, one cannot reach the stage of liberation, or activities that produce no reactions.

In Bhagavad-gītā (3.9) Lord Kṛṣṇa advises, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Generally, everyone is attracted to hard labor for becoming happy in this material world, but although various activities are going on all over the world simply for the sake of happiness, unfortunately only problems are being created from such fruitive activities. Therefore it is advised that active persons engage in activities of Kṛṣṇa consciousness, which are called yajña, because then they will gradually come to the platform of devotional service. Yajña means Lord Viṣṇu, the yajña-puruṣa, the enjoyer of all sacrifices (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). The Supreme Personality of Godhead is actually the enjoyer, and therefore if we begin our activities for His satisfaction, we will gradually lose our taste for material activities.

Sūta Gosvāmī declared to the great assembly of sages at Naimiṣāraṇya:

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

"O best among the twice-born, it is concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please the Lord Hari." (Bhāg. 1.2.13) According to Vedic principles, everyone must act according to his classification as brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha or sannyāsī. Everyone should progress toward perfection by acting in such a way that Kṛṣṇa will be pleased (saṁsiddhir hari-toṣaṇam [SB 1.2.13]). One cannot please Kṛṣṇa by sitting idly; one must act according to the directions of the spiritual master for the sake of pleasing the Supreme Personality of Godhead, and then one will gradually come to the stage of pure devotional service. As confirmed in Śrīmad-Bhāgavatam (1.5.12):

naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam

"Knowledge of self-realization, even though freed from all material affinity, does not look well if devoid of a conception of the infallible [God]." Jñānīs recommend that one adopt naiṣkarmya by not doing anything but simply meditating and thinking of Brahman, but this is impossible unless one realizes Parabrahman, Kṛṣṇa. If there is no Kṛṣṇa consciousness, any kind of activity, be it philanthropic, political or social, simply causes karma-bandhana, bondage to material work.

As long as one is entangled in karma-bandhana, one must accept different types of bodies that spoil the human form of facility. Therefore, in Bhagavad-gītā (6.3) karma-yoga is recommended:

ārurukṣor muner yogaṁ
karma kāraṇam ucyate
yogārūḍhasya tasyaiva
śamaḥ kāraṇam ucyate

"For one who is a neophyte in the yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means." Nonetheless:

karmendriyāṇi saṁyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate

"One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender." (Bg. 3.6) One should act for Kṛṣṇa very seriously in order to become fully Kṛṣṇa conscious and should not sit down to imitate such great personalities as Haridāsa Ṭhākura. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura condemned such imitation. Me said:

duṣṭa mana! tumi kisera vaiṣṇava?
pratiṣṭhāra tare, nirjanera ghare,
tava hari-nāma kevala kaitava

"My dear mind, what kind of devotee are you? Simply for cheap adoration, you sit in a solitary place and pretend to chant the Hare Kṛṣṇa mahā-mantra, but this is all cheating." Recently at Māyāpur an African devotee wanted to imitate Haridāsa Ṭhākura, but after fifteen days he became restless and went away. Do not suddenly try to imitate Haridāsa Ṭhākura. Engage yourself in Kṛṣṇa conscious activities, and gradually you will come to the stage of liberation (muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ).

TEXT 15

īhate bhagavān īśo

na hi tatra visajjate

ātma-lābhena pūrṇārtho

nāvasīdanti ye 'nu tam

SYNONYMS

īhate-engages in activities of creation, maintenance and annihilation; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; īśaḥ-the supreme controller; na-not; hi-indeed; tatra-in such activities; visajjate-He becomes entangled; ātma-lābhena-because of His own gain; pūrṇa-arthaḥ-who is self-satisfied; na-not; avasīdanti-are disheartened; ye-persons who; anu-follow; tam-the Supreme Personality of Godhead.

The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled.

As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." If we do not act in Kṛṣṇa consciousness we shall be entangled, like silkworms in cocoons. The Supreme Personality of Godhead, Kṛṣṇa, appears in order to teach us how to work so that we will not be entangled in this material world. Our real problem is that we are entangled in materialistic activities, and because we are conditioned, our struggle continues through punishment in material existence in one body after another in different forms of life. As the Lord says in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." The living entities are actually minute forms who are part and parcel of the Supreme Lord. The Supreme Lord is full in everything, and the small particles of the Lord are also originally qualified like Him, but because of their minute existence, they are infected by material attraction and thus entangled. We must therefore follow the instructions of the Supreme Personality of Godhead, and then, like Kṛṣṇa, who is never entangled by His material activities of creation, maintenance and annihilation, we will have nothing for which to lament (nāvasīdanti ye 'nu tam). Kṛṣṇa personally gives instructions in Bhagavad-gītā, and anyone who follows these instructions is liberated.

Following Kṛṣṇa's instructions is possible when one is a devotee, for Kṛṣṇa instructs that one should become a devotee. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Always think of Me and become My devotee. Worship Me and offer your homage unto Me." (Bg. 18.65) Always thinking of Kṛṣṇa means chanting the Hare Kṛṣṇa mantra, but unless one is an initiated devotee he cannot do this. As soon as one becomes a devotee, he engages in Deity worship (mad-yājī). A devotee's business is to offer obeisances to the Lord and the spiritual master constantly. This principle is the recognized way to come to the platform of bhakti. As soon as one comes to this platform, he gradually understands the Supreme Personality of Godhead, and simply by understanding Kṛṣṇa one is liberated from material bondage.

TEXT 16

tam īhamānaṁ nirahaṅkṛtaṁ budhaṁ

nirāśiṣaṁ pūrṇam ananya-coditam

nṝñ śikṣayantaṁ nija-vartma-saṁsthitaṁ

prabhuṁ prapadye 'khila-dharma-bhāvanam

SYNONYMS

tam-unto the same Supreme Personality of Godhead; īhamānam-who is acting for our benefit; nirahaṅkṛtam-who is without entanglement or desire for gain; budham-who is completely in knowledge; nirāśiṣam-without desires to enjoy the fruits of His activities; pūrṇam-who is full and therefore has no need to fulfill desires; ananya-by others; coditam-induced or inspired; nṝn-all of human society; śikṣayantam-to teach (the real path of life); nija-vartma-His own personal way of life; saṁsthitam-to establish (without deviation); prabhum-unto the Supreme Lord; prapadye-I request everyone to surrender; akhila-dharma-bhāvanam-who is the master of all religious principles or the occupational duties for a human being.

The Supreme Personality of Godhead, Kṛṣṇa, works just like an ordinary human being, yet He does not desire to enjoy the fruits of work. He is full in knowledge, free from material desires and diversions, and completely independent. As the supreme teacher of human society, He teaches His own way of activities, and thus He inaugurates the real path of religion. I request everyone to follow Him.

This is the sum and substance of our Kṛṣṇa consciousness movement. We are simply requesting human society to follow in the footsteps of the teacher of Bhagavad-gītā. Follow the instructions of Bhagavad-gītā As It Is, and your life will be successful. That is the summary of the Kṛṣṇa consciousness movement. The organizer of the Kṛṣṇa consciousness movement is teaching everyone how to follow Lord Rāmacandra, how to follow Lord Kṛṣṇa, and how to follow Śrī Caitanya Mahāprabhu. In this material world, we need a leader for a monarchy or good government. Lord Śrī Rāmacandra, by His practical example, showed how to live for the benefit of all human society. He fought with demons like Rāvaṇa, He carried out the orders of His father, and He remained the faithful husband of mother Sītā. Thus there is no comparison to Lord Rāmacandra's acting as an ideal king. Indeed, people still hanker for rāma-rājya, a government conducted like that of Lord Rāmacandra. Similarly, although Lord Kṛṣṇa is the Supreme Personality of Godhead, He taught His disciple and devotee Arjuna how to lead a life ending in going back home, back to Godhead (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]). All teachings-political, economic, social, religious, cultural and philosophical-are to be found in Bhagavad-gītā. One only has to follow them strictly. The Supreme Personality of Godhead also comes as Lord Caitanya just to play the part of a pure devotee. Thus the Lord teaches us in different ways just to make our lives successful, and Svāyambhuva Manu requests us to follow Him.

Svāyambhuva Manu is the leader of mankind, and he has given a book called Manu-saṁhitā to guide human society. Herein he directs us to follow the Supreme Personality of Godhead in His different incarnations. These incarnations are described in Vedic literature, and Jayadeva Gosvāmī has described ten important incarnations in summary (keśava dhṛta-mīna-śarīra jaya jagad-īśa hare, keśava dhṛta-nara-hari-rūpa jaya jagad-īśa hare, keśava dhṛta-buddha-śarīra jaya jagad-īśa hare, etc.). Svāyambhuva Manu instructs us to follow the instructions of God's incarnations, especially Kṛṣṇa's instructions of Bhagavad-gītā As It Is.

Appreciating bhakti-mārga as instructed by Śrī Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya thus depicted the activities of Śrī Caitanya Mahāprabhu:

vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madya 6.254]

"Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet." (Caitanya-candrodaya-nāṭaka 6.74) In this age of Kali, people cannot follow the instructions of the Supreme Personality of Godhead, and therefore the Lord Himself takes the part of Śrī Kṛṣṇa Caitanya to teach personally how to become Kṛṣṇa conscious. He asks everyone to follow Him and to become a guru to deliver the fallen souls of Kali-yuga.

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
āmāra ājñāya guru hañā tāra' ei deśa

"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128) The coherent purpose of Lord Rāmacandra, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu is to teach human society how to be happy by following the instructions of the Supreme Lord.

TEXT 17

śrī-śuka uvāca

iti mantropaniṣadaṁ

vyāharantaṁ samāhitam

dṛṣṭvāsurā yātudhānā

jagdhum abhyadravan kṣudhā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; mantra-upaniṣadam-the Vedic mantra (uttered by Svāyambhuva Manu); vyāharantam-taught or chanted; samāhitam-concentrated the mind (without being agitated by material conditions); dṛṣṭvā-upon seeing (him); asurāḥ-the demons; yātudhānāḥ-the Rākṣasas; jagdhum-desired to devour; abhyadravan-running very fast; kṣudhā-to satisfy their appetite.

Śukadeva Gosvāmī continued: Svāyambhuva Manu was thus in a trance, chanting the mantras of Vedic instruction known as the Upaniṣads. Upon seeing him, the Rākṣasas and asuras, being very hungry, wanted to devour him. Therefore they ran after him with great speed.

TEXT 18

tāṁs tathāvasitān vīkṣya

yajñaḥ sarva-gato hariḥ

yāmaiḥ parivṛto devair

hatvāśāsat tri-viṣṭapam

SYNONYMS

tān-the demons and Rākṣasas; tathā-in that way; avasitān-who were determined to devour Svāyambhuva Manu; vīkṣya-upon observing; yajñaḥ-Lord Viṣṇu, known as Yajña; sarva-gataḥ-who is seated in everyone's heart; hariḥ-the Supreme Personality of Godhead; yāmaiḥ-with His sons named the Yāmas; parivṛtaḥ-surrounded; devaiḥ-by the demigods; hatvā-after killing (the demons); aśāsat-ruled (taking the post of Indra); tri-viṣṭapam-the heavenly planets.

The Supreme Lord, Viṣṇu, who sits in everyone's heart, appearing as Yajñapati, observed that the Rākṣasas and demons were going to devour Svāyambhuva Manu. Thus the Lord, accompanied by His sons named the Yāmas and by all the other demigods, killed the demons and Rākṣasas. He then took the post of Indra and began to rule the heavenly kingdom.

The various names of the demigods-Lord Brahmā, Lord Śiva, Lord Indra and so on-are not personal names; they are names of different posts. In this regard, we understand that Lord Viṣṇu sometimes becomes Brahmā or Indra when there is no suitable person to occupy these posts.

TEXT 19

svārociṣo dvitīyas tu

manur agneḥ suto 'bhavat

dyumat-suṣeṇa-rociṣmat

pramukhās tasya cātmajāḥ

SYNONYMS

svārociṣaḥ-Svārociṣa; dvitīyaḥ-the second; tu-indeed; manuḥ-Manu; agneḥ-of Agni; sutaḥ-the son; abhavat-became; dyumat-Dyumat; suṣeṇa-Suṣeṇa; rociṣmat-Rociṣmat; pramukhāḥ-beginning with them; tasya-of him (Svārociṣa); ca-also; ātma-jāḥ-sons.

The son of Agni named Svārociṣa became the second Manu. His several sons were headed by Dyumat, Suṣeṇa and Rociṣmat.

manvantaraṁ manur devā
manu-putrāḥ sureśvaraḥ
ṛṣayo 'ṁśāvatāraś ca
hareḥ ṣaḍ vidham ucyate

There are many incarnations of the Supreme Personality of Godhead. Manu, the manu-putrāḥ (the sons of Manu), the king of the heavenly planets, and the seven great sages are all partial incarnations of the Supreme Lord. Manu himself, his sons Priyavrata and Uttānapāda, the demigods created by Dakṣa, and the ṛṣis like Marīci were all partial incarnations of the Lord during the reign of Svāyambhuva Manu. During that time, the incarnation of the Lord as Yajña took charge of ruling the heavenly planets. The next Manu was Svārociṣa. The Manus and the sages and demigods are further described in the following eleven verses.

TEXT 20

tatrendro rocanas tv āsīd

devāś ca tuṣitādayaḥ

ūrja-stambhādayaḥ sapta

ṛṣayo brahma-vādinaḥ

SYNONYMS

tatra-in this manvantara; indraḥ-Indra; rocanaḥ-Rocana, the son of Yajña; tu-but; āsīt-became; devāḥ-demigods; ca-also; tuṣita-ādayaḥ-Tuṣita and others; ūrja-Ūrja; stambha-Stambha; ādayaḥ-and others; sapta-seven; ṛṣayaḥ-great saints; brahma-vādinaḥ-all faithful devotees.

During the reign of Svārociṣa, the post of Indra was assumed by Rocana, the son of Yajña. Tuṣita and others became the principal demigods, and Ūrja, Stambha and others became the seven saints. All of them were faithful devotees of the Lord.

TEXT 21

ṛṣes tu vedaśirasas

tuṣitā nāma patny abhūt

tasyāṁ jajñe tato devo

vibhur ity abhiviśrutaḥ

SYNONYMS

ṛṣeḥ-of the saintly person; tu-indeed; vedaśirasaḥ-Vedaśirā; tuṣitā-Tuṣitā; nāma-named; patnī-the wife; abhūt-begat; tasyām-in her (womb); jajñe-took birth; tataḥ-thereafter; devaḥ-the Lord; vibhuḥ-Vibhu; iti-thus; abhiviśrutaḥ-celebrated as.

Vedaśirā was a very celebrated ṛṣi. From the womb of his wife, whose name was Tuṣitā, came the avatāra named Vibhu.

TEXT 22

aṣṭāśīti-sahasrāṇi

munayo ye dhṛta-vratāḥ

anvaśikṣan vrataṁ tasya

kaumāra-brahmacāriṇaḥ

SYNONYMS

aṣṭāśīti-eighty-eight; sahasrāṇi-thousand; munayaḥ-great saintly persons; ye-those who; dhṛta-vratāḥ-fixed in vows; anvaśikṣan-took instructions; vratam-vows; tasya-from him (Vibhu); kaumāra-who was unmarried; brahmacāriṇaḥ-and fixed in the brahmacārī stage of life.

Vibhu remained a brahmacāri and never married throughout his life. From him, eighty-eight thousand other saintly persons took lessons on self-control, austerity and similar behavior.

TEXT 23

tṛtīya uttamo nāma

priyavrata-suto manuḥ

pavanaḥ sṛñjayo yajña-

hotrādyās tat-sutā nṛpa

SYNONYMS

tṛtīyaḥ-the third; uttamaḥ-Uttama; nāma-named; priyavrata-of King Priyavrata; sutaḥ-the son; manuḥ-he became the Manu; pavanaḥ-Pavana; sṛñjayaḥ-Sṛñjaya; yajñahotra-ādyāḥ-Yajñahotra and others; tat-sutāḥ-the sons of Uttama; nṛpa-O King.

O King, the third Manu, Uttama, was the son of King Priyavrata. Among the sons of this Manu were Pavana, Sṛñjaya and Yajñahotra.

TEXT 24

vasiṣṭha-tanayāḥ sapta

ṛṣayaḥ pramadādayaḥ

satyā vedaśrutā bhadrā

devā indras tu satyajit

SYNONYMS

vasiṣṭha-tanayāḥ-the sons of Vasiṣṭha; sapta-seven; ṛṣayaḥ-the sages; pramada-ādayaḥ-headed by Pramada; satyāḥ-the Satyas; vedaśrutāḥ-Vedaśrutas; bhadrāḥ-Bhadras; devāḥ-demigods; indraḥ-the King of heaven; tu-but; satyajit-Satyajit.

During the reign of the third Manu, Pramada and other sons of Vasiṣṭha became the seven sages. The Satyas, Vedaśrutas and Bhadras became demigods, and Satyajit was selected to be Indra, the King of heaven.

TEXT 25

dharmasya sūnṛtāyāṁ tu

bhagavān puruṣottamaḥ

satyasena iti khyāto

jātaḥ satyavrataiḥ saha

SYNONYMS

dharmasya-of the demigod in charge of religion; sūnṛtāyām-in the womb of his wife named Sūnṛtā; tu-indeed; bhagavān-the Supreme Personality of Godhead; puruṣa-uttamaḥ-the Supreme Personality of Godhead; satyasenaḥ-Satyasena; iti-thus; khyātaḥ-celebrated; jātaḥ-took birth; satyavrataiḥ-the Satyavratas; saha-with.

In this manvantara, the Supreme Personality of Godhead appeared from the womb of Sūnṛtā, who was the wife of Dharma, the demigod in charge of religion. The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas.

TEXT 26

so 'nṛta-vrata-duḥśīlān

asato yakṣa-rākṣasān

bhūta-druho bhūta-gaṇāṁś

cāvadhīt satyajit-sakhaḥ

SYNONYMS

saḥ-He (Satyasena); anṛta-vrata-who are fond of speaking lies; duḥśīlān-misbehaved; asataḥ-miscreant; yakṣa-rākṣasān-Yakṣas and Rākṣasas; bhūta-druhaḥ-who are always against the progress of other living beings; bhūta-gaṇān-the ghostly living entities; ca-also; avadhīt-killed; satyajit-sakhaḥ-with His friend Satyajit.

Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the untruthful, impious and misbehaved Yakṣas, Rākṣasas and ghostly living entities, who gave pains to other living beings.

TEXT 27

caturtha uttama-bhrātā

manur nāmnā ca tāmasaḥ

pṛthuḥ khyātir naraḥ ketur

ity ādyā daśa tat-sutāḥ

SYNONYMS

caturtha-the fourth Manu; uttama-bhrātā-the brother of Uttama; manuḥ-became the Manu; nāmnā-celebrated by the name; ca-also; tāmasaḥ-Tāmasa; pṛthuḥ-Pṛthu; khyātiḥ-Khyāti; naraḥ-Nara; ketuḥ-Ketu; iti-thus; ādyāḥ-headed by; daśa-ten; tat-sutāḥ-sons of Tāmasa Manu.

The brother of the third Manu, Uttama, was celebrated by the name Tāmasa, and he became the fourth Manu. Tāmasa had ten sons, headed by Pṛthu, Khyāti, Nara and Ketu.

TEXT 28

satyakā harayo vīrā

devās triśikha īśvaraḥ

jyotirdhāmādayaḥ sapta

ṛṣayas tāmase 'ntare

SYNONYMS

satyakāḥ-the Satyakas; harayaḥ-the Haris; vīrāḥ-the Vīras; devāḥ-the demigods; triśikhaḥ-Triśikha; īśvaraḥ-the King of heaven; jyotirdhāma-ādayaḥ-headed by the celebrated Jyotirdhāma; sapta-seven; ṛṣayaḥ-sages; tāmase-the reign of Tāmasa Manu; antare-within.

During the reign of Tāmasa Manu, among the demigods were the Satyakas, Haris and Vīras. The heavenly King, Indra, was Triśikha. The sages in saptarṣi-dhāma were headed by Jyotirdhāma.

TEXT 29

devā vaidhṛtayo nāma

vidhṛtes tanayā nṛpa

naṣṭāḥ kālena yair vedā

vidhṛtāḥ svena tejasā

SYNONYMS

devāḥ-the demigods; vaidhṛtayaḥ-the Vaidhṛtis; nāma-by the name; vidhṛteḥ-of Vidhṛti; tanayāḥ-who were the sons; nṛpa-O King; naṣṭāḥ-were lost; kālena-by the influence of time; yaiḥ-by whom; vedāḥ-the Vedas; vidhṛtāḥ-were protected; svena-by their own; tejasā-power.

O King, in the Tāmasa manvantara the sons of Vidhṛti, who were known as the Vaidhṛtis, also became demigods. Since in course of time the Vedic authority was lost, these demigods, by their own powers, protected the Vedic authority.

In the Tāmasa manvantara there were two kinds of demigods, and one of them was known as the Vaidhṛtis. The duty of the demigods is to protect the authority of the Vedas. The word devatā refers to one who carries the authority of the Vedas, whereas Rākṣasas are those who defy the Vedic authority. If the authority of the Vedas is lost, the entire universe becomes chaotic. Therefore, it is the duty of the demigods, as well as kings and aides of governments, to give full protection to the Vedic authority; otherwise human society will be in a chaotic condition in which there cannot be peace or prosperity.

TEXT 30

tatrāpi jajñe bhagavān

hariṇyāṁ harimedhasaḥ

harir ity āhṛto yena

gajendro mocito grahāt

SYNONYMS

tatrāpi-in that period; jajñe-appeared; bhagavān-the Supreme Personality of Godhead; hariṇyām-in the womb of Hariṇī; harimedhasaḥ-begotten by Harimedhā; hariḥ-Hari; iti-thus; āhṛtaḥ-called; yena-by whom; gaja-indraḥ-the King of the elephants; mocitaḥ-was freed; grahāt-from the mouth of a crocodile.

Also in this manvantara, the Supreme Lord, Viṣṇu, took birth from the womb of Hariṇī, the wife of Harimedhā, and He was known as Hari. Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile.

TEXT 31

śrī-rājovāca

bādarāyaṇa etat te

śrotum icchāmahe vayam

harir yathā gaja-patiṁ

grāha-grastam amūmucat

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; bādarāyaṇe-O son of Bādarāyaṇa (Vyāsadeva); etat-this; te-from you; śrotum icchāmahe-desire to hear; vayam-we; hariḥ-the Lord Hari; yathā-the manner in which; gaja-patim-the King of the elephants; grāha-grastam-when attacked by the crocodile; amūmucat-delivered.

King Parīkṣit said: My lord, Bādarāyaṇi, we wish to hear from you in detail how the King of the elephants, when attacked by a crocodile, was delivered by Hari.

TEXT 32

tat-kathāsu mahat puṇyaṁ

dhanyaṁ svastyayanaṁ śubham

yatra yatrottamaśloko

bhagavān gīyate hariḥ

SYNONYMS

tat-kathāsu-in those narrations; mahat-great; puṇyam-pious; dhanyam-glorious; svastyayanam-auspicious; śubham-all good; yatra-whenever; yatra-wherever; uttamaślokaḥ-the Lord, who is known as Uttamaśloka (He who is described by transcendental literature); bhagavān-the Supreme Personality of Godhead; gīyate-is glorified; hariḥ-the Supreme Personality of Godhead.

Any literature or narration in which the Supreme Personality of Godhead, Uttamaśloka, is described and glorified is certainly great, pure, glorious, auspicious and all good.

The Kṛṣṇa consciousness movement is spreading all over the world simply by describing Kṛṣṇa. We have published many books, including Śrī Caitanya-caritāmṛta in seventeen volumes, four hundred pages each, as well as Bhagavad-gītā and The Nectar of Devotion. We are also publishing Śrīmad-Bhāgavatam in sixty volumes. Wherever a speaker holds discourses from these books and an audience hears him, this will create a good and auspicious situation. Therefore the preaching of Kṛṣṇa consciousness must be done very carefully by the members of the Kṛṣṇa consciousness movement, especially the sannyāsīs. This will create an auspicious atmosphere.

TEXT 33

śrī-sūta uvāca

parīkṣitaivaṁ sa tu bādarāyaṇiḥ

prāyopaviṣṭena kathāsu coditaḥ

uvāca viprāḥ pratinandya pārthivaṁ

mudā munīnāṁ sadasi sma śṛṇvatām

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; parīkṣitā-by Mahārāja Parīkṣit; evam-thus; saḥ-he; tu-indeed; bādarāyaṇiḥ-Śukadeva Gosvāmī; prāya-upaviṣṭena-Parīkṣit Mahārāja, who was awaiting impending death; kathāsu-by the words; coditaḥ-being encouraged; uvāca-spoke; viprāḥ-O brāhmaṇas; pratinandya-after congratulating; pārthivam-Mahārāja Parīkṣit; mudā-with great pleasure; munīnām-of great sages; sadasi-in the assembly; sma-indeed; śṛṇvatām-who desired to hear.

Śrī Sūta Gosvāmī said: O brāhmaṇas, when Parīkṣit Mahārāja, who was awaiting impending death, thus requested Śukadeva Gosvāmī to speak, Śukadeva Gosvāmī, encouraged by the King's words, offered respect to the King and spoke with great pleasure in the assembly of sages, who desired to hear him.

Thus end the Bhaktivedanta purports of the Eighth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The Manus, Administrators of the Universe."

Chapter Two

The Elephant Gajendra's Crisis

The Second, Third and Fourth Chapters of this canto describe how the Lord, during the reign of the fourth Manu, gave protection to the king of the elephants. As described in this Second Chapter, when the King of the elephants, along with his female elephants, was enjoying in the water, a crocodile suddenly attacked him, and the elephant surrendered to the lotus feet of the Personality of Godhead for protection.

In the midst of the ocean of milk, there is a very high and beautiful mountain that has an altitude of ten thousand yojanas, or eighty thousand miles. This mountain is known as Trikūṭa. In a valley of Trikūṭa there is a nice garden named Ṛtumat, which was constructed by Varuṇa, and in that area there is a very nice lake. Once the chief of the elephants, along with female elephants, went to enjoy bathing in that lake, and they disturbed the inhabitants of the water. Because of this, the chief crocodile in that water, who was very powerful, immediately attacked the elephant's leg. Thus there ensued a great fight between the elephant and the crocodile. This fight continued for one thousand years. Neither the elephant nor the crocodile died, but since they were in the water, the elephant gradually became weak whereas the power of the crocodile increased more and more. Thus the crocodile became more and more encouraged. Then the elephant, being helpless and seeing that there was no other way for his protection, sought shelter at the lotus feet of the Supreme Personality of Godhead.

TEXT 1

śrī-śuka uvāca

āsīd girivaro rājaṁs

trikūṭa iti viśrutaḥ

kṣīrodenāvṛtaḥ śrīmān

yojanāyutam ucchritaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; āsīt-there was; girivaraḥ-a very big mountain; rājan-O King; tri-kūṭaḥ-Trikūṭa; iti-thus; viśrutaḥ-celebrated; kṣīra-udena-by the ocean of milk; āvṛtaḥ-surrounded; śrīmān-very beautiful; yojana-a measurement of eight miles; ayutam-ten thousand; ucchritaḥ-very high.

Śukadeva Gosvāmī said: My dear King, there is a very large mountain called Trikūṭa. It is ten thousand yojanas [eighty thousand miles] high. Being surrounded by the ocean of milk, it is very beautifully situated.

TEXTS 2–3

tāvatā vistṛtaḥ paryak

tribhiḥ śṛṅgaiḥ payo-nidhim

diśaḥ khaṁ rocayann āste

raupyāyasa-hiraṇmayaiḥ

anyaiś ca kakubhaḥ sarvā

ratna-dhātu-vicitritaiḥ

nānā-druma-latā-gulmair

nirghoṣair nirjharāmbhasām

SYNONYMS

tāvatā-in that way; vistṛtaḥ-length and breadth (eighty thousand miles); paryak-all around; tribhiḥ-with three; śṛṅgaiḥ-peaks; payaḥ-nidhim-situated on an island in the ocean of milk; diśaḥ-all directions; kham-the sky; rocayan-pleasing; āste-standing; raupya-made of silver; ayasa-iron; hiraṇmayaiḥ-and gold; anyaiḥ-with other peaks; ca-also; kakubhaḥ-directions; sarvāḥ-all; ratna-with jewels; dhātu-and minerals; vicitritaiḥ-decorated very nicely; nānā-with various; druma-latā-trees and creepers; gulmaiḥ-and shrubs; nirghoṣaiḥ-with the sounds of; nirjhara-waterfalls; ambhasām-of water.

The length and breadth of the mountain are of the same measurement [eighty thousand miles]. Its three principal peaks, which are made of iron, silver and gold, beautify all directions and the sky. The mountain also has other peaks, which are full of jewels and minerals and are decorated with nice trees, creepers and shrubs. The sounds of the waterfalls on the mountain create a pleasing vibration. In this way the mountain stands, increasing the beauty of all directions.

TEXT 4

sa cāvanijyamānāṅghriḥ

samantāt paya-ūrmibhiḥ

karoti śyāmalāṁ bhūmiṁ

harin-marakatāśmabhiḥ

SYNONYMS

saḥ-that mountain; ca-also; avanijyamāna-aṅghriḥ-whose foot is always washed; samantāt-all around; payaḥ-ūrmibhiḥ-by waves of milk; karoti-makes; śyāmalām-dark green; bhūmim-ground; harit-green; marakata-with emerald; aśmabhiḥ-stones.

The ground at the foot of the mountain is always washed by waves of milk that produce emeralds all around in the eight directions [north, south, east, west and the directions midway between them].

From Śrīmad-Bhāgavatam we understand that there are various oceans. Somewhere there is an ocean filled with milk, somewhere an ocean of liquor, an ocean of ghee, an ocean of oil, and an ocean of sweet water. Thus there are different varieties of oceans within this universe. The modern scientists, who have only limited experience, cannot defy these statements; they cannot give us full information about any planet, even the planet on which we live. From this verse, however, we can understand that if the valleys of some mountains are washed with milk, this produces emeralds. No one has the ability to imitate the activities of material nature as conducted by the Supreme Personality of Godhead.

TEXT 5

siddha-cāraṇa-gandharvair

vidyādhara-mahoragaiḥ

kinnarair apsarobhiś ca

krīḍadbhir juṣṭa-kandaraḥ

SYNONYMS

siddha-by the inhabitants of Siddhaloka; cāraṇa-the inhabitants of Cāraṇaloka; gandharvaiḥ-the inhabitants of Gandharvaloka; vidyādhara-the inhabitants of Vidyādhara-loka; mahā-uragaiḥ-the inhabitants of the serpent loka; kinnaraiḥ-the Kinnaras; apsarobhiḥ-the Apsarās; ca-and; krīḍadbhiḥ-who were engaged in sporting; juṣṭa-enjoyed; kandaraḥ-the caves.

The inhabitants of the higher planets-the Siddhas, Cāraṇas, Gandharvas, Vidyādharas, serpents, Kinnaras and Apsarās-go to that mountain to sport. Thus all the caves of the mountain are full of these denizens of the heavenly planets.

As ordinary men may play in the salty ocean, the inhabitants of the higher planetary systems go to the ocean of milk. They float in the ocean of milk and also enjoy various sports within the caves of Trikūṭa Mountain.

TEXT 6

yatra saṅgīta-sannādair

nadad-guham amarṣayā

abhigarjanti harayaḥ

ślāghinaḥ para-śaṅkayā

SYNONYMS

yatra-in that mountain (Trikūṭa); saṅgīta-of singing; sannādaiḥ-with the vibrations; nadat-resounding; guham-the caves; amarṣayā-because of unbearable anger or envy; abhigarjanti-roar; harayaḥ-the lions; ślāghinaḥ-being very proud of their strength; para-śaṅkayā-because of suspecting another lion.

Because of the resounding vibrations of the denizens of heaven singing in the caves, the lions there, being very proud of their strength, roar with unbearable envy, thinking that another lion is roaring in that way.

In the higher planetary systems, there are not only different types of human beings, but also animals like lions and elephants. There are trees, and the land is made of emeralds. Such is the creation of the Supreme Personality of Godhead. Śrīla Bhaktivinoda Ṭhākura has sung in this regard, keśava! tuyā jagata vicitra: "My Lord Keśava, Your creation is colorful and full of varieties." Geologists, botanists and other so-called scientists speculate about other planetary systems, but being unable to estimate the varieties on other planets, they falsely imagine that all planets but this one are vacant, uninhabited, and full of dust. Although they cannot even estimate the varieties existing throughout the universe, they are very proud of their knowledge, and they are accepted as learned by persons of a similar caliber. As described in Śrīmad-Bhāgavatam (2.3.19), śva-vid-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ: materialistic leaders are praised by dogs, hogs, camels and asses, and they themselves are also big animals. One should not be satisfied with the knowledge imparted by a big animal. Rather, one must take knowledge from a perfect person like Śukadeva Gosvāmī. Mahājano yena gataḥ sa panthāḥ: our duty is to follow the instructions of the mahājanas. There are twelve mahājanas, and Śukadeva Gosvāmī is one of them.

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

(Bhāg. 6.3.20)

Vaiyāsaki is Śukadeva Gosvāmī. Whatever he says we consider to be factual. That is perfect knowledge.

TEXT 7

nānāraṇya-paśu-vrāta-

saṅkula-droṇy-alaṅkṛtaḥ

citra-druma-surodyāna-

kalakaṇṭha-vihaṅgamaḥ

SYNONYMS

nānā-with varieties of; araṇya-paśu-jungle animals; vrāta-with a multitude; saṅkula-filled; droṇi-with valleys; alaṅkṛtaḥ-very beautifully decorated; citra-with varieties of; druma-trees; sura-udyāna-in gardens maintained by the demigods; kalakaṇṭha-sweetly chirping; vihaṅgamaḥ-birds.

The valleys beneath Trikūṭa Mountain are beautifully decorated by many varieties of jungle animals, and in the trees, which are maintained in gardens by the demigods, varieties of birds chirp with sweet voices.

TEXT 8

sarit-sarobhir acchodaiḥ

pulinair maṇi-vālukaiḥ

deva-strī-majjanāmoda-

saurabhāmbv-anilair yutaḥ

SYNONYMS

sarit-with rivers; sarobhiḥ-and lakes; acchodaiḥ-filled with crystal-clear water; pulinaiḥ-beaches; maṇi-with small gems; vālukaiḥ-resembling grains of sand; deva-strī-of the damsels of the demigods; majjana-by bathing (in that water); āmoda-bodily fragrance; saurabha-very fragrant; ambu-with the water; anilaiḥ-and the air; yutaḥ-enriched (the atmosphere of Trikūṭa Mountain).

Trikūṭa Mountain has many lakes and rivers, with beaches covered by small gems resembling grains of sand. The water is as clear as crystal, and when the demigod damsels bathe in it, their bodies lend fragrance to the water and the breeze, thus enriching the atmosphere.

Even in the material world, there are many grades of living entities. The human beings on earth generally cover themselves with external fragrances to stop their bad bodily odors, but here we find that because of the bodily fragrance of the demigod damsels, the rivers, the lakes, the breeze and the entire atmosphere of Trikūṭa Mountain also become fragrant. Since the bodies of the damsels in the upper planetary systems are so beautiful, we can just imagine how beautifully formed are the bodies of the Vaikuṇṭha damsels or the damsels in Vṛndāvana, the gopīs.

TEXTS 9–13

tasya droṇyāṁ bhagavato

varuṇasya mahātmanaḥ

udyānam ṛtuman nāma

ākrīḍaṁ sura-yoṣitām

sarvato 'laṅkṛtaṁ divyair

nitya-puṣpa-phala-drumaiḥ

mandāraiḥ pārijātaiś ca

pāṭalāśoka-campakaiḥ

cūtaiḥ piyālaiḥ panasair

āmrair āmrātakair api

kramukair nārikelaiś ca

kharjūrair bījapūrakaiḥ

madhukaiḥ śāla-tālaiś ca

tamālair asanārjunaiḥ

ariṣṭoḍumbara-plakṣair

vaṭaiḥ kiṁśuka-candanaiḥ

picumardaiḥ kovidāraiḥ

saralaiḥ sura-dārubhiḥ

drākṣekṣu-rambhā-jambubhir

badary-akṣābhayāmalaiḥ

SYNONYMS

tasya-of that mountain (Trikūṭa); droṇyām-in a valley; bhagavataḥ-of the great personality; varuṇasya-the demigod Varuṇa; mahā-ātmanaḥ-who is a great devotee of the Lord; udyānam-a garden; ṛtumat-Ṛtumat; nāma-of the name; ākrīḍam-a place of sporting pastimes; sura-yoṣitām-of the damsels of the demigods; sarvataḥ-everywhere; alaṅkṛtam-beautifully decorated; divyaiḥ-pertaining to the demigods; nitya-always; puṣpa-of flowers; phala-and fruits; drumaiḥ-by trees; mandāraiḥ-mandāra; pārijātaiḥ-pārijāta; ca-also; pāṭala-pāṭala; aśoka-aśoka; campakaiḥ-campaka; cūtaiḥ-cūta fruits; piyālaiḥ-piyāla fruits; panasaiḥ-panasa fruits; āmraiḥ-mangoes; āmrātakaiḥ-sour fruits called āmrātaka; api-also; kramukaiḥ-kramuka fruits; nārikelaiḥ-coconut trees; ca-and; kharjūraiḥ-date trees; bījapūrakaiḥ-pomegranates; madhukaiḥ-madhuka fruits; śāla-tālaiḥ-palm fruits; ca-and; tamālaiḥ-tamāla trees; asana-asana trees; arjunaiḥ-arjuna trees; ariṣṭa-ariṣṭa fruits; uḍumbara-big udumbara trees; plakṣaiḥ-plakṣa trees; vaṭaiḥ-banyan trees; kiṁśuka-red flowers with no scent; candanaiḥ-sandalwood trees; picumardaiḥ-picumarda flowers; kovidāraiḥ-kovidāra fruits; saralaiḥ-sarala trees; sura-dārubhiḥ-sura-dāru trees; drākṣā-grapes; ikṣuḥ-sugarcane; rambhā-bananas; jambubhiḥ-jambu fruits; badarī-badarī fruits; akṣa-akṣa fruits; abhaya-abhaya fruits; āmalaiḥ-āmalakī, a sour fruit.

In a valley of Trikūṭa Mountain there was a garden called Ṛtumat. This garden belonged to the great devotee Varuṇa and was a sporting place for the damsels of the demigods. Flowers and fruits grew there in all seasons. Among them were mandāras, pārijātas, pāṭalas, aśokas, campakas, cūtas, piyālas, panasas, mangoes, āmrātakas, kramukas, coconut trees, date trees and pomegranates. There were madhukas, palm trees, tamālas, asanas, arjunas, ariṣṭas, uḍumbaras, plakṣas, banyan trees, kiṁśukas and sandalwood trees. There were also picumardas, kovidāras, saralas, sura-dārus, grapes, sugarcane, bananas, jambu, badarīs, akṣas, abhayas and āmalakīs.

TEXTS 14–19

bilvaiḥ kapitthair jambīrair

vṛto bhallātakādibhiḥ

tasmin saraḥ suvipulaṁ

lasat-kāñcana-paṅkajam

kumudotpala-kahlāra-

śatapatra-śriyorjitam

matta-ṣaṭ-pada-nirghuṣṭaṁ

śakuntaiś ca kala-svanaiḥ

haṁsa-kāraṇḍavākīrṇaṁ

cakrāhvaiḥ sārasair api

jalakukkuṭa-koyaṣṭi-

dātyūha-kula-kūjitam

matsya-kacchapa-sañcāra-

calat-padma-rajaḥ-payaḥ

kadamba-vetasa-nala-

nīpa-vañjulakair vṛtam

kundaiḥ kurubakāśokaiḥ

śirīṣaiḥ kūṭajeṅgudaiḥ

kubjakaiḥ svarṇa-yūthībhir

nāga-punnāga-jātibhiḥ

mallikā-śatapatraiś ca

mādhavī-jālakādibhiḥ

śobhitaṁ tīra-jaiś cānyair

nityartubhir alaṁ drumaiḥ

SYNONYMS

bilvaiḥ-bilva trees; kapitthaiḥ-kapittha trees; jambīraiḥ-jambīra trees; vṛtaḥ-surrounded by; bhallātaka-ādibhiḥ-bhallātaka and other trees; tasmin-in that garden; saraḥ-a lake; su-vipulam-which was very large; lasat-shining; kāñcana-golden; paṅka-jam-filled with lotus flowers; kumuda-of kumuda flowers; utpala-utpala flowers; kahlāra-kahlāra flowers; śatapatra-and śatapatra flowers; śriyā-with the beauty; ūrjitam-excellent; matta-intoxicated; ṣaṭ-pada-bees; nirghuṣṭam-hummed; śakuntaiḥ-with the chirping of birds; ca-and; kala-svanaiḥ-whose songs were very melodious; haṁsa-swans; kāraṇḍava-kāraṇḍavas; ākīrṇam-crowded with; cakrāhvaiḥ-cakrāvakas; sārasaiḥ-cranes; api-as well as; jalakukkuṭa-water chickens; koyaṣṭi-koyaṣṭis; dātyūha-dātyūhas; kula-flocks of; kūjitam-murmured; matsya-of the fish; kacchapa-and tortoises; sañcāra-because of the movements; calat-agitating; padma-of the lotuses; rajaḥ-by the pollen; payaḥ-the water (was decorated); kadamba-kadambas; vetasa-vetasas; nala-nalas; nīpa-nīpas; vañjulakaiḥ-vañjulakas; vṛtam-surrounded by; kundaiḥ-kundas; kurubaka-kurubakas; aśokaiḥ-aśokas; śirīṣaiḥ-śirīṣas; kūṭaja-kūṭajas; iṅgudaiḥ-iṅgudas; kubjakaiḥ-kubjakas; svarṇa-yūthībhiḥ-svarṇa-yūthīs; nāga-nāgas; punnāga-punnāgas; jātibhiḥ-jātīs; mallikā-mallikās; śatapatraiḥ-śatapatras; ca-also; mādhavī-mādhavīs; jālakādibhiḥ-jālakās; śobhitam-adorned; tīrajaiḥ-growing on the banks; ca-and; anyaiḥ-others; nitya-ṛtubhiḥ-in all seasons; alam-abundantly; drumaiḥ-with trees (bearing flowers and fruits).

In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlāra, utpala and śatapatra, which added excellent beauty to the mountain. There were also bilva, kapittha, jambīra and bhallātaka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious. The lake was crowded with swans, kāraṇḍavas, cakrāvakas, cranes, and flocks of water chickens, dātyūhas, koyaṣṭis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers. The lake was surrounded by kadamba flowers, vetasa flowers, nalas, nīpas, vañjulakas, kundas, kurubakas, aśokas, śirīṣas, kūṭajas, iṅgudas, kubjakas, svarṇa-yūthīs, nāgas, punnāgas, jātīs, mallikās, śatapatras, jālakās and mādhavī-latās. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated.

Judging from the exhaustive description of the lakes and rivers on Trikūṭa Mountain, on earth there is no comparison to their super-excellence. On other planets, however, there are many such wonders. For instance, we understand that there are two million different types of trees, and not all of them are exhibited on earth. Śrīmad-Bhāgavatam presents the total knowledge of the affairs of the universe. It not only describes this universe, but also takes into account the spiritual world beyond the universe. No one can challenge the Śrīmad-Bhāgavatam's descriptions of the material and spiritual worlds. The attempts to go from the earth to the moon have failed, but the people of earth can understand what exists on other planets. There is no need of imagination; one may take actual knowledge from Śrīmad-Bhāgavatam and be satisfied.

TEXT 20

tatraikadā tad-giri-kānanāśrayaḥ

kareṇubhir vāraṇa-yūtha-paś caran

sakaṇṭakaṁ kīcaka-veṇu-vetravad

viśāla-gulmaṁ prarujan vanaspatīn

SYNONYMS

tatra-therein; ekadā-once upon a time; tat-giri-of that mountain (Trikūṭa); kānana-āśrayaḥ-who lives in the forest; kareṇubhiḥ-accompanied by female elephants; vāraṇa-yūtha-paḥ-the leader of the elephants; caran-while wandering (toward the lake); sa-kaṇṭakam-a place full of thorns; kīcaka-veṇu-vetra-vat-with plants and creepers of different names; viśāla-gulmam-many thickets; prarujan-breaking; vanaḥ-patīn-trees and plants.

The leader of the elephants who lived in the forest of the mountain Trikūṭa once wandered toward the lake with his female elephants. He broke many plants, creepers, thickets and trees, not caring for their piercing thorns.

TEXT 21

yad-gandha-mātrād dharayo gajendrā

vyāghrādayo vyāla-mṛgāḥ sakhaḍgāḥ

mahoragāś cāpi bhayād dravanti

sagaura-kṛṣṇāḥ sarabhāś camaryaḥ

SYNONYMS

yat-gandha-mātrāt-simply by the scent of that elephant; harayaḥ-lions; gaja-indrāḥ-other elephants; vyāghra-ādayaḥ-ferocious animals like tigers; vyāla-mṛgāḥ-other ferocious animals; sakhaḍgāḥ-rhinoceroses; mahā-uragāḥ-big, big serpents; ca-also; api-indeed; bhayāt-because of fear; dravanti-running away; sa-with; gaura-kṛṣṇāḥ-some of them white, some of them black; sarabhāḥ-sarabhas; camaryaḥ-also camarīs.

Simply by catching scent of that elephant, all the other elephants, the tigers and the other ferocious animals, such as lions, rhinoceroses, great serpents and black and white sarabhas, fled in fear. The camarī deer also fled.

TEXT 22

vṛkā varāhā mahiṣarkṣa-śalyā

gopuccha-śālāvṛka-markaṭāś ca

anyatra kṣudrā hariṇāḥ śaśādayaś

caranty abhītā yad-anugraheṇa

SYNONYMS

vṛkāḥ-foxes; varāhāḥ-boars; mahiṣa-buffalos; ṛkṣa-bears; śalyāḥ-porcupines; gopuccha-a type of deer; śālāvṛka-wolves; markaṭāḥ-monkeys; ca-and; anyatra-elsewhere; kṣudrāḥ-small animals; hariṇāḥ-deer; śaśa-ādayaḥ-rabbits and others; caranti-roaming (in the forest); abhītāḥ-without fear; yat-anugraheṇa-by the mercy of that elephant.

By the mercy of this elephant, animals like the foxes, wolves, buffalos, bears, boars, gopucchas, porcupines, monkeys, rabbits, the other deer and many other small animals loitered elsewhere in the forest. They were not afraid of him.

All the animals were practically controlled by this elephant, yet although they could move without fear, because of respect they did not stand before him.

TEXTS 23–24

sa gharma-taptaḥ karibhiḥ kareṇubhir

vṛto madacyut-karabhair anudrutaḥ

giriṁ garimṇā paritaḥ prakampayan

niṣevyamāṇo 'likulair madāśanaiḥ

saro 'nilaṁ paṅkaja-reṇu-rūṣitaṁ

jighran vidūrān mada-vihvalekṣaṇaḥ

vṛtaḥ sva-yūthena tṛṣārditena tat

sarovarābhyāsam athāgamad drutam

SYNONYMS

saḥ-he (the leader of the elephants); gharma-taptaḥ-perspiring; karibhiḥ-by other elephants; kareṇubhiḥ-as well as female elephants; vṛtaḥ-surrounded; mada-cyut-liquor dripping from his mouth; karabhaiḥ-by small elephants; anudrutaḥ-was followed; girim-that mountain; garimṇā-by the weight of the body; paritaḥ-all around; prakampayan-causing to tremble; niṣevyamāṇaḥ-being served; alikulaiḥ-by the bumblebees; mada-aśanaiḥ-who drank honey; saraḥ-from the lake; anilam-the breeze; paṅkaja-reṇu-rūṣitam-carrying the dust from the lotus flowers; jighran-smelling; vidūrāt-from a distance; mada-vihvala-being intoxicated; īkṣaṇaḥ-whose vision; vṛtaḥ-surrounded; sva-yūthena-by his own associates; tṛṣārditena-who were afflicted by thirst; tat-that; sarovara-abhyāsam-to the bank of the lake; atha-thus; agamat-went; drutam-very soon.

Surrounded by the herd's other elephants, including females, and followed by the young ones, Gajapati, the leader of the elephants, made Trikūṭa Mountain tremble all around because of the weight of his body. He was perspiring, liquor dripped from his mouth, and his vision was overwhelmed by intoxication. He was being served by bumblebees who drank honey, and from a distance he could smell the dust of the lotus flowers, which was carried from the lake by the breeze. Thus surrounded by his associates, who were afflicted by thirst, he soon arrived at the bank of the lake.

TEXT 25

vigāhya tasminn amṛtāmbu nirmalaṁ

hemāravindotpala-reṇu-rūṣitam

papau nikāmaṁ nija-puṣkaroddhṛtam

ātmānam adbhiḥ snapayan gata-klamaḥ

SYNONYMS

vigāhya-entering; tasmin-into the lake; amṛta-ambu-water as pure as nectar; nirmalam-crystal clear; hema-very cold; aravinda-utpala-from the lilies and lotuses; reṇu-with the dust; rūṣitam-which was mixed; papau-he drank; nikāmam-until fully satisfied; nija-own; puṣkara-uddhṛtam-drawing with his trunk; ātmānam-himself; adbhiḥ-with water; snapayan-bathing thoroughly; gata-klamaḥ-was relieved of all fatigue.

The King of the elephants entered the lake, bathed thoroughly and was relieved of his fatigue. Then, with the aid of his trunk, he drank the cold, clear, nectarean water, which was mixed with the dust of lotus flowers and water lilies, until he was fully satisfied.

TEXT 26

sa puṣkareṇoddhṛta-śīkarāmbubhir

nipāyayan saṁsnapayan yathā gṛhī

ghṛṇī kareṇuḥ karabhāṁś ca durmado

nācaṣṭa kṛcchraṁ kṛpaṇo 'ja-māyayā

SYNONYMS

saḥ-he (the leader of the elephants); puṣkareṇa-with his trunk; uddhṛta-by drawing out; śīkara-ambubhiḥ-and sprinkling the water; nipāyayan-causing them to drink; saṁsnapayan-and bathing them; yathā-as; gṛhī-a householder; ghṛṇī-always kind (to the members of his family); kareṇuḥ-to his wives, the female elephants; karabhān-to the children; ca-as well as; durmadaḥ-who is too attached to the members of his family; na-not; ācaṣṭa-considered; kṛcchram-hardship; kṛpaṇaḥ-being without spiritual knowledge; aja-māyayā-because of the influence of the external, illusory energy of the Supreme Personality of Godhead.

Like a human being who lacks spiritual knowledge and is too attached to the members of his family, the elephant, being illusioned by the external energy of Kṛṣṇa, had his wives and children bathe and drink the water. Indeed, he raised water from the lake with his trunk and sprayed it over them. He did not mind the hard labor involved in this endeavor.

TEXT 27

taṁ tatra kaścin nṛpa daiva-codito

grāho balīyāṁś caraṇe ruṣāgrahīt

yadṛcchayaivaṁ vyasanaṁ gato gajo

yathā-balaṁ so 'tibalo vicakrame

SYNONYMS

tam-him (Gajendra); tatra-there (in the water); kaścit-someone; nṛpa-O King; daiva-coditaḥ-inspired by providence; grāhaḥ-crocodile; balīyān-very powerful; caraṇe-his foot; ruṣā-angrily; agrahīt-captured; yadṛcchayā-occurring due to providence; evam-such; vyasanam-a dangerous position; gataḥ-having obtained; gajaḥ-the elephant; yathā-balam-according to his strength; saḥ-he; ati-balaḥ-with great endeavor; vicakrame-tried to get out.

By the arrangement of providence, O King, a strong crocodile was angry at the elephant and attacked the elephant's leg in the water. The elephant was certainly strong, and he tried his best to get free from this danger sent by providence.

TEXT 28

tathāturaṁ yūtha-patiṁ kareṇavo

vikṛṣyamāṇaṁ tarasā balīyasā

vicukruśur dīna-dhiyo 'pare gajāḥ

pārṣṇi-grahās tārayituṁ na cāśakan

SYNONYMS

tathā-then; āturam-that grave condition; yūtha-patim-the leader of the elephants; kareṇavaḥ-his wives; vikṛṣyamāṇam-being attacked; tarasā-by the strength; balīyasā-by the strength (of the crocodile); vicukruśuḥ-began to cry; dīna-dhiyaḥ-who were less intelligent; apare-the other; gajāḥ-elephants; pārṣṇi-grahāḥ-grasping him from behind; tārayitum-to free; na-not; ca-also; aśakan-were able.

Thereafter, seeing Gajendra in that grave condition, his wives felt very, very sorry and began to cry. The other elephants wanted to help Gajendra, but because of the crocodile's great strength, they could not rescue him by grasping him from behind.

TEXT 29

niyudhyator evam ibhendra-nakrayor

vikarṣator antarato bahir mithaḥ

samāḥ sahasraṁ vyagaman mahī-pate

saprāṇayoś citram amaṁsatāmarāḥ

SYNONYMS

niyudhyatoḥ-fighting; evam-in this way; ibha-indra-of the elephant; nakrayoḥ-and the crocodile; vikarṣatoḥ-pulling; antarataḥ-in the water; bahiḥ-outside the water; mithaḥ-one another; samāḥ-years; sahasram-one thousand; vyagaman-passed; mahī-pate-O King; sa-prāṇayoḥ-both alive; citram-wonderful; amaṁsata-considered; amarāḥ-the demigods.

O King, the elephant and the crocodile fought in this way, pulling one another in and out of the water, for one thousand years. Upon seeing the fight, the demigods were very surprised.

TEXT 30

tato gajendrasya mano-balaujasāṁ

kālena dīrgheṇa mahān abhūd vyayaḥ

vikṛṣyamāṇasya jale 'vasīdato

viparyayo 'bhūt sakalaṁ jalaukasaḥ

SYNONYMS

tataḥ-thereafter; gaja-indrasya-of the King of the elephants; manaḥ-of the strength of enthusiasm; bala-the physical strength; ojasām-and the strength of the senses; kālena-because of years of fighting; dīrgheṇa-prolonged; mahān-great; abhūt-became; vyayaḥ-the expenditure; vikṛṣyamāṇasya-who was being pulled (by the crocodile); jale-into the water (a foreign place); avasīdataḥ-reduced (mental, physical and sensory strength); viparyayaḥ-the opposite; abhūt-became; sakalam-all of them; jala-okasaḥ-the crocodile, whose home is the water.

Thereafter, because of being pulled into the water and fighting for many long years, the elephant became diminished in his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased in enthusiasm, physical strength and sensual power.

In the fighting between the elephant and the crocodile, the difference was that although the elephant was extremely powerful, he was in a foreign place, in the water. During one thousand years of fighting, he could not get any food, and under the circumstances his bodily strength diminished, and because his bodily strength diminished, his mind also became weak and his senses less powerful. The crocodile, however, being an animal of the water, had no difficulties. He was getting food and was therefore getting mental strength and sensual encouragement. Thus while the elephant became reduced in strength, the crocodile became more and more powerful. Now, from this we may take the lesson that in our fight with māyā we should not be in a position in which our strength, enthusiasm and senses will be unable to fight vigorously. Our Kṛṣṇa consciousness movement has actually declared war against the illusory energy, in which all the living entities are rotting in a false understanding of civilization. The soldiers in this Kṛṣṇa consciousness movement must always possess physical strength, enthusiasm and sensual power. To keep themselves fit, they must therefore place themselves in a normal condition of life. What constitutes a normal condition will not be the same for everyone, and therefore there are divisions of varṇāśrama-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa. Especially in this age, Kali-yuga, it is advised that no one take sannyāsa.

aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]

(Brahma-vaivarta Purāṇa)

From this we can understand that in this age the sannyāsa-āśrama is forbidden because people are not strong. Śrī Caitanya Mahāprabhu showed us an example in taking sannyāsa at the age of twenty-four years, but even Sārvabhauma Bhaṭṭācārya advised Śrī Caitanya Mahāprabhu to be extremely careful because He had taken sannyāsa at an early age. For preaching we give young boys sannyāsa, but actually it is being experienced that they are not fit for sannyāsa. There is no harm, however, if one thinks that he is unfit for sannyāsa; if he is very much agitated sexually, he should go to the āśrama where sex is allowed, namely the gṛhastha-āśrama. That one has been found to be very weak in one place does not mean that he should stop fighting the crocodile of māyā. One should take shelter of the lotus feet of Kṛṣṇa, as we shall see Gajendra do, and at the same time one can be a gṛhastha if he is satisfied with sexual indulgence. There is no need to give up the fight. Śrī Caitanya Mahāprabhu therefore recommended, sthāne sthitāḥ śruti-gatāṁ tanu-vān-manobhiḥ. One may stay in whichever āśrama is suitable for him; it is not essential that one take sannyāsa. If one is sexually agitated, he can enter the gṛhastha-āśrama. But one must continue fighting. For one who is not in a transcendental position, to take sannyāsa artificially is not a very great credit. If sannyāsa is not suitable, one may enter the gṛhastha-āśrama and fight māyā with great strength. But one should not give up the fighting and go away.

TEXT 31

itthaṁ gajendraḥ sa yadāpa saṅkaṭaṁ

prāṇasya dehī vivaśo yadṛcchayā

apārayann ātma-vimokṣaṇe ciraṁ

dadhyāv imāṁ buddhim athābhyapadyata

SYNONYMS

ittham-in this way; gaja-indraḥ-the King of the elephants; saḥ-he; yadā-when; āpa-obtained; saṅkaṭam-such a dangerous position; prāṇasya-of life; dehī-who is embodied; vivaśaḥ-circumstantially helpless; yadṛcchayā-by the will of providence; apārayan-being unable; ātma-vimokṣaṇe-to save himself; ciram-for a long time; dadhyau-began to think seriously; imām-this; buddhim-decision; atha-thereupon; abhyapadyata-reached.

When the King of the elephants saw that he was under the clutches of the crocodile by the will of providence and, being embodied and circumstantially helpless, could not save himself from danger, he was extremely afraid of being killed. He consequently thought for a long time and finally reached the following decision.

Everyone in the material world is engaged in a struggle for existence. Everyone tries to save himself from danger, but when one is unable to save himself, if he is pious, he then takes shelter of the lotus feet of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

Four kinds of pious men-namely, one who is in danger, one who is in need of money, one who is searching for knowledge and one who is inquisitive-begin to take shelter of the Supreme Personality of Godhead in order to be saved or to advance. The King of the elephants, in his condition of danger, decided to seek shelter of the lotus feet of the Lord. After considerable thought, he intelligently arrived at this correct decision. Such a decision is not reached by a sinful man. Therefore in Bhagavad-gītā it is said that those who are pious (sukṛtī) can decide that in a dangerous or awkward condition one should seek shelter of the lotus feet of Kṛṣṇa.

TEXT 32

na mām ime jñātaya āturaṁ gajāḥ

kutaḥ kariṇyaḥ prabhavanti mocitum

grāheṇa pāśena vidhātur āvṛto

'py ahaṁ ca taṁ yāmi paraṁ parāyaṇam

SYNONYMS

na-not; mām-me; ime-all these; jñātayaḥ-friends and relatives (the other elephants); āturam-in my distress; gajāḥ-the elephant; kutaḥ-how; kariṇyaḥ-my wives; prabhavanti-are able; mocitum-to deliver (from this dangerous position); grāheṇa-by the crocodile; pāśena-by the network of ropes; vidhātuḥ-of providence; āvṛtaḥ-captured; api-although (I am in such a position); aham-I; ca-also; tam-that (Supreme Personality of Godhead); yāmi-take shelter of; param-who is transcendental; parāyaṇam-and who is the shelter of even the exalted demigods like Brahmā and Śiva.

The other elephants, who are my friends and relatives, could not rescue me from this danger. What then to speak of my wives? They cannot do anything. It is by the will of providence that I have been attacked by this crocodile, and therefore I shall seek shelter of the Supreme Personality of Godhead, who is always the shelter of everyone, even of great personalities.

This material world is described as padaṁ padaṁ yad vipadām, which means that at every step there is danger. A fool wrongly thinks that he is happy in this material world, but in fact he is not, for one who thinks that way is only illusioned. At every step, at every moment, there is danger. In modern civilization one thinks that if he has a nice home and a nice car his life is perfect. In the Western countries, especially in America, it is very nice to possess a good car, but as soon as one is on the road, there is danger because at any moment an accident may take place and one will be killed. The record actually shows that so many people die in such accidents. Therefore if we actually think that this material world is a very happy place, this is our ignorance. Real knowledge is that this material world is full of danger. We may struggle for existence as far as our intelligence allows and may try to take care of ourselves, but unless the Supreme Personality of Godhead, Kṛṣṇa, ultimately saves us from danger, our attempts will be useless. Therefore Prahlāda Mahārāja says:

bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām

(Bhāg. 7.9.19)

We may invent so many ways to be happy or to counteract the dangers of this material world, but unless our attempts are sanctioned by the Supreme Personality of Godhead, they will never make us happy. Those who try to be happy without taking shelter of the Supreme Personality of Godhead are mūḍhas, rascals. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are the lowest of men refuse to take to Kṛṣṇa consciousness because they think that they will be able to protect themselves without Kṛṣṇa's care. This is their mistake. The decision of the King of the elephants, Gajendra, was correct. In such a dangerous position, he sought shelter of the Supreme Personality of Godhead.

TEXT 33

yaḥ kaścaneśo balino 'ntakoragāt

pracaṇḍa-vegād abhidhāvato bhṛśam

bhītaṁ prapannaṁ paripāti yad-bhayān

mṛtyuḥ pradhāvaty araṇaṁ tam īmahi

SYNONYMS

yaḥ-He who (the Supreme Personality of Godhead); kaścana-someone; īśaḥ-the supreme controller; balinaḥ-very powerful; antaka-uragāt-from the great serpent of time, which brings death; pracaṇḍa-vegāt-whose force is fearful; abhidhāvataḥ-who is chasing; bhṛśam-endlessly (every hour and every minute); bhītam-one who is afraid of death; prapannam-who is surrendered (to the Supreme Personality of Godhead); paripāti-He protects; yat-bhayāt-from fear of the Lord; mṛtyuḥ-death itself; pradhāvati-runs away; araṇam-the actual shelter of everyone; tam-unto Him; īmahi-I surrender or take shelter.

The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.

One who is intelligent understands that there is a great and supreme authority above everything. That great authority appears in different incarnations to save the innocent from disturbances. As confirmed in Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: [Bg. 4.8] the Lord appears in His various incarnations for two purposes-to annihilate the duṣkṛtī, the sinful, and to protect His devotees. The King of the elephants decided to surrender unto Him. This is intelligent. One must know that great Supreme Personality of Godhead and surrender unto Him. The Lord comes personally to instruct us how to be happy, and only fools and rascals do not see by intelligence this supreme authority, the Supreme Person. In the śruti-mantra it is said:

bhīṣāsmād vātaḥ pavate
bhīṣodeti sūryaḥ
bhīṣāsmād agniś candraś ca
mṛtyur dhāvati pañcamaḥ

(Taittirīya Upaniṣad 2.8)

It is out of fear of the Supreme Personality of Godhead that the wind is blowing, that the sun is distributing heat and light, and that death is chasing everyone. Thus there is a supreme controller, as confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. This material manifestation is working so well because of the supreme controller. Any intelligent person, therefore, can understand that there is a supreme controller. Furthermore, the supreme controller Himself appears as Lord Kṛṣṇa, as Lord Caitanya Mahāprabhu and as Lord Rāmacandra to give us instructions and to show us by example how to surrender unto the Supreme Personality of Godhead. Yet those who are duṣkṛtī, the lowest of men, do not surrender (na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]).

In Bhagavad-gītā the Lord clearly says, mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." Thus mṛtyu, or death, is the representative who takes everything away from the living entity who has accepted a material body. No one can say, "I do not fear death." This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death. One may argue, "Does the devotee not die?" The answer is that a devotee certainly must give up his body, for the body is material. The difference is, however, that for one who surrenders to Kṛṣṇa fully and who is protected by Kṛṣṇa, the present body is his last; he will not again receive a material body to be subjected to death. This is assured in Bhagavad-gītā (4.9). Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna: a devotee, after giving up his body, does not accept a material body, but returns home, back to Godhead. We are always in danger because at any moment death can take place. It is not that only Gajendra, the King of the elephants, was afraid of death. Everyone should fear death because everyone is caught by the crocodile of eternal time and may die at any moment. The best course, therefore, is to seek shelter of Kṛṣṇa, the Supreme Personality of Godhead, and be saved from the struggle for existence in this material world, in which one repeatedly takes birth and dies. To reach this understanding is the ultimate goal of life.

Thus end the Bhaktivedanta purports of the Eighth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Elephant Gajendra's Crisis."

Chapter Three

Gajendra's Prayers of Surrender

In this chapter, the prayers by Gajendra, the King of the elephants, are described. It appears that the King of the elephants was formerly a human being known as Indradyumna and that he learned a prayer to the Supreme Lord. Fortunately he remembered that prayer and began to chant it to himself. First he offered his respectful obeisances to the Supreme Personality of Godhead, and because of his awkward position in having been attacked by the crocodile, he expressed his inability to recite prayers nicely. Nonetheless, he tried to chant the mantra and expressed himself in appropriate words as follows.

"The Supreme Personality of Godhead is the cause of all causes, the original person from whom everything has emanated. He is the root cause of this cosmic manifestation, and the entire cosmos rests in Him, yet He is transcendental, for He does everything in relation to the material world through His external energy. He is eternally situated in the spiritual world-in Vaikuṇṭha or Goloka Vṛndāvana-where He engages in His eternal pastimes. The material world is a product of His external energy, or material nature, which works under His direction. It is thus that creation, maintenance and annihilation take place. The Lord exists at all times. This is extremely difficult for a nondevotee to understand. Although the transcendental Supreme Personality of Godhead is perceivable by everyone, only the pure devotees perceive His presence and activities. The Supreme Personality of Godhead is completely free from material birth, death, old age and disease. Indeed, if anyone in this material world takes shelter of Him, he also becomes situated in that transcendental position. For the satisfaction of the devotee (paritrāṇāya sādhūnām), the Lord appears and exhibits His activities. His appearance, disappearance and other pastimes are not at all material. One who knows this secret can enter the kingdom of God. In the Lord, all opposing elements are adjusted. The Lord is situated in everyone's heart. He is the controller of everything, He is the witness of all activities, and He is the original source of all living entities. Indeed, all living entities are parts of Him, for He is the origin of Mahā-Viṣṇu, who is the source of the living entities within this material world. The Lord can observe the activities of our senses, which can work and achieve material results because of His mercy. Although He is the original source of everything, He is untouched by any of His by-products. In this way He is like a gold mine, which is the source of gold in ornaments and yet is different from the ornaments themselves. The Lord is worshiped by the method prescribed in the Pañcarātras. He is the source of our knowledge, and He can give us liberation. Therefore it is our duty to understand Him according to the instructions of devotees, in particular the spiritual master. Although for us the mode of goodness is covered, by following the instructions of saintly persons and the spiritual master we can be freed from material clutches.

"The self-effulgent material form of the Supreme Personality of Godhead is adored by nondevotees, His impersonal form is adored by those advanced in spiritual knowledge, and His feature as the localized Supersoul is appreciated by yogīs. But His original form as a person is understood only by devotees. That Supreme Personality of Godhead is competent to dissipate the darkness of the conditioned soul through His instructions in Bhagavad-gītā. He is the ocean of transcendental qualities and can be understood only by liberated persons freed from the bodily concept of life. By His causeless mercy, the Lord can rescue the conditioned soul from the material clutches and enable him to return home, back to Godhead, to become His personal associate. Nonetheless, a pure devotee does not aspire to go back to Godhead; he is simply satisfied with executing his service in this material world. A pure devotee does not ask anything from the Supreme Personality of Godhead. His only prayer is to be freed from the material conception of life and to be engaged in the Lord's transcendental loving service."

In this way the King of the elephants, Gajendra, offered prayers directly to the Supreme Personality of Godhead, without mistaking Him for one of the demigods. None of the demigods came to see him, not even Brahmā or Śiva. Rather, the Supreme Personality of Godhead, Nārāyaṇa, seated on Garuḍa, personally appeared before him. Gajendra, by lifting his trunk, offered obeisances to the Lord, and the Lord immediately pulled him from the water along with the crocodile who had captured his leg. Then the Lord killed the crocodile and thus rescued Gajendra.

TEXT 1

śrī-bādarāyaṇir uvāca

evaṁ vyavasito buddhyā

samādhāya mano hṛdi

jajāpa paramaṁ jāpyaṁ

prāg-janmany anuśikṣitam

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; vyavasitaḥ-fixed; buddhyā-by intelligence; samādhāya-for concentration; manaḥ-the mind; hṛdi-in consciousness or in the heart; jajāpa-he chanted; paramam-a supreme; jāpyam-mantra he had learned from great devotees; prāk-janmani-in his previous birth; anuśikṣitam-practiced.

Śrī Śukadeva Gosvāmī continued: Thereafter, the King of the elephants, Gajendra, fixed his mind in his heart with perfect intelligence and chanted a mantra which he had learned in his previous birth as Indradyumna and which he remembered by the grace of Kṛṣṇa.

Such remembrance is described in Bhagavad-gītā (6.43–44):

tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana

pūrvābhyāsena tenaiva
hriyate hy avaśo 'pi saḥ

In these verses it is assured that even if a person engaged in devotional service falls down, he is not degraded, but is placed in a position in which he will in due course of time remember the Supreme Personality of Godhead. As explained later, Gajendra was formerly King Indradyumna, and somehow or other in his next life he became King of the elephants. Now Gajendra was in danger, and although he was in a body other than that of a human being, he remembered the stotra he had chanted in his previous life. Yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana. To enable one to achieve perfection, Kṛṣṇa gives one the chance to remember Him again. This is proved here, for although the King of the elephants, Gajendra, was put in danger, this was a chance for him to remember his previous devotional activities so that he could immediately be rescued by the Supreme Personality of Godhead.

It is imperative, therefore, that all devotees in Kṛṣṇa consciousness practice chanting some mantra. Certainly one should chant the Hare Kṛṣṇa mantra, which is the mahā-mantra, or great mantra, and also one should practice chanting cintāmaṇi-prakara-sadmasu or the Nṛsiṁha strotra (ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ). Every devotee should practice in order to chant some mantra perfectly so that even though he may be imperfect in spiritual consciousness in this life, in his next life he will not forget Kṛṣṇa consciousness, even if he becomes an animal. Of course, a devotee should try to perfect his Kṛṣṇa consciousness in this life, for simply by understanding Kṛṣṇa and His instructions, after giving up this body one can return home, back to Godhead. Even if there is some falldown, practice of Kṛṣṇa consciousness never goes in vain. For example, Ajāmila, in his boyhood, practiced chanting the name of Nārāyaṇa under the direction of his father, but later, in his youth, he fell down and became a drunkard, woman-hunter, rogue and thief. Nonetheless, because of chanting the name of Nārāyaṇa for the purpose of calling his son, whom he had named Nārāyaṇa, he became advanced, even though he was involved in sinful activities. Therefore, we should not forget the chanting of the Hare Kṛṣṇa mantra under any circumstances. It will help us in the greatest danger, as we find in the life of Gajendra.

TEXT 2

śrī-gajendra uvāca

oṁ namo bhagavate tasmai

yata etac cid-ātmakam

puruṣāyādi-bījāya

pareśāyābhidhīmahi

SYNONYMS

śrī-gajendraḥ uvāca-Gajendra, the King of elephants, said; oṁ-O my Lord; namaḥ-I offer my respectful obeisances unto You; bhagavate-unto the Supreme Personality of Godhead; tasmai-unto Him; yataḥ-from whom; etat-this body and the material manifestation; cit-ātmakam-is moving due to consciousness (the spirit soul); puruṣāya-unto the Supreme Person; ādi-bījāya-who is the origin or root cause of everything; para-īśāya-who is supreme, transcendental and worshipable for such exalted persons as Brahmā and Śiva; abhidhīmahi-let me meditate upon Him.

The King of the elephants, Gajendra, said: I offer my respectful obeisances unto the Supreme Person, Vāsudeva [oṁ namo bhagavate vāsudevāya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone. He is worshipable for such exalted persons as Brahmā and Śiva, and He has entered the heart of every living being. Let me meditate upon Him.

In this verse the words etac cid-ātmakam are very important. The material body certainly consists only of material elements, but when one awakens to Kṛṣṇa conscious understanding, the body is no longer material but spiritual. The material body is meant for sense enjoyment, whereas the spiritual body engages in the transcendental loving service of the Lord. Therefore, a devotee who engages in the service of the Supreme Lord and who constantly thinks of Him should never be considered to have a material body. It is therefore enjoined, guruṣu nara-matiḥ: one should stop thinking of the spiritual master as an ordinary human being with a material body. Arcye viṣṇau śilā-dhīḥ: everyone knows that the Deity in the temple is made of stone, but to think that the Deity is merely stone is an offense. Similarly, to think that the body of the spiritual master consists of material ingredients is offensive. Atheists think that devotees foolishly worship a stone statue as God and an ordinary man as the guru. The fact is, however, that by the grace of Kṛṣṇa's omnipotence, the so-called stone statue of the Deity is directly the Supreme Personality of Godhead, and the body of the spiritual master is directly spiritual. A pure devotee who is engaged in unalloyed devotional service should be understood to be situated on the transcendental platform (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Let us therefore offer our obeisances unto the Supreme Personality of Godhead, by whose mercy so-called material things also become spiritual when they are engaged in spiritual activity.

Oṁkāra (praṇava) is the symbolic sound representation of the Supreme Personality of Godhead. Oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ: the three words oṁ tat sat immediately invoke the Supreme Person. Therefore Kṛṣṇa says that He is oṁkāra in all the Vedic mantras (praṇavaḥ sarva-vedeṣu). The Vedic mantras are pronounced beginning with oṁkāra to indicate immediately the Supreme Personality of Godhead. Śrīmad-Bhāgavatam, for example, begins with the words oṁ namo bhagavate vāsudevāya. There is no difference between the Supreme Personality of Godhead, Vāsudeva, and oṁkāra (praṇava). We should be careful to understand that oṁkāra does not indicate anything nirākāra, or formless. Indeed, this verse immediately says, oṁ namo bhagavate. Bhagavān is a person. Thus oṁkāra is the representation of the Supreme Person. Oṁkāra is not meant to be impersonal, as the Māyāvādī philosophers consider it to be. This is distinctly expressed here by the word puruṣāya. The supreme truth addressed by oṁkāra is puruṣa, the Supreme Person; He is not impersonal. Unless He is a person, how can He control the great, stalwart controllers of this universe? Lord Viṣṇu, Lord Brahmā and Lord Śiva are the supreme controllers of this universe, but Lord Viṣṇu is offered obeisances even by Lord Śiva and Lord Brahmā. Therefore this verse uses the word pareśāya, which indicates that the Supreme Personality of Godhead is worshiped by exalted demigods. Pareśāya means parameśvara. Lord Brahmā and Lord Śiva are īśvaras, great controllers, but Lord Viṣṇu is parameśvara, the supreme controller.

TEXT 3

yasminn idaṁ yataś cedaṁ

yenedaṁ ya idaṁ svayam

yo 'smāt parasmāc ca paras

taṁ prapadye svayambhuvam

SYNONYMS

yasmin-the basic platform on which; idam-the universe rests; yataḥ-the ingredients from which; ca-and; idam-the cosmic manifestation is produced; yena-by whom; idam-this cosmic manifestation is created and maintained; yaḥ-He who; idam-this material world; svayam-is Himself; yaḥ-He who; asmāt-from the effect (this material world); parasmāt-from the cause; ca-and; paraḥ-transcendental or different; tam-unto Him; prapadye-I surrender; svayambhuvam-unto the supreme self-sufficient.

The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.

In Bhagavad-gītā (9.4) the Lord says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am the Supreme Personality of Godhead, but everything rests upon My energy, just as an earthen pot rests on the earth." The place where an earthen pot rests is also earth. Then again, the earthen pot is manufactured by a potter, whose body is a product of earth. The potter's wheel with which the pot is made is an expansion of earth, and the ingredients from which the pot are made are also earth. As confirmed in the śruti-mantra, yato vā imāni bhūtāni jāyante. yena jātāni jīvanti yat prayanty abhisaṁviśanti. The original cause of everything is the Supreme Personality of Godhead, and after being annihilated, everything enters into Him (prakṛtiṁ yānti māmikām). Thus the Supreme Lord, the Personality of Godhead-Lord Rāmacandra or Lord Kṛṣṇa-is the original cause of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1) The Lord is the cause for everything, but there is no cause for Him. Sarvaṁ khalv idaṁ brahma. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. Although He is everything, His personality is different from the cosmic manifestation.

TEXT 4

yaḥ svātmanīdaṁ nija-māyayārpitaṁ

kvacid vibhātaṁ kva ca tat tirohitam

aviddha-dṛk sākṣy ubhayaṁ tad īkṣate

sa ātma-mūlo 'vatu māṁ parāt-paraḥ

SYNONYMS

yaḥ-the Supreme Personality of Godhead who; sva-ātmani-in Him; idam-this cosmic manifestation; nija-māyayā-by His own potency; arpitam-invested; kvacit-sometimes, at the beginning of a kalpa; vibhātam-it is manifested; kva ca-sometimes, during dissolution; tat-that (manifestation); tirohitam-not visible; aviddha-dṛk-He sees everything (in all these circumstances); sākṣī-the witness; ubhayam-both (manifestation and annihilation); tat īkṣate-sees everything, without loss of sight; saḥ-that Supreme Personality of Godhead; ātma-mūlaḥ-self-sufficient, having no other cause; avatu-please give protection; mām-unto me; parāt-paraḥ-He is transcendental to transcendental, or above all transcendence.

The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.

The Supreme Personality of Godhead has multipotencies (parāsya śaktir vividhaiva śrūyate). Therefore, as soon as He likes, He uses one of His potencies, and by that expansion He creates this cosmic manifestation. Again, when the cosmic manifestation is annihilated, it rests in Him. Nonetheless, He is infallibly the supreme observer. Under any circumstances, the Supreme Lord is changeless. He is simply a witness and is aloof from all creation and annihilation.

TEXT 5

kālena pañcatvam iteṣu kṛtsnaśo

lokeṣu pāleṣu ca sarva-hetuṣu

tamas tadāsīd gahanaṁ gabhīraṁ

yas tasya pāre 'bhivirājate vibhuḥ

SYNONYMS

kālena-in due course of time (after millions and millions of years); pañcatvam-when everything illusory is annihilated; iteṣu-all transformations; kṛtsnaśaḥ-with everything within this cosmic manifestation; lokeṣu-all the planets, or everything that exists; pāleṣu-maintainers like Lord Brahmā; ca-also; sarva-hetuṣu-all causative existences; tamaḥ-great darkness; tadā-then; āsīt-was; gahanam-very dense; gabhīram-very deep; yaḥ-the Supreme Personality of Godhead who; tasya-this dark situation; pāre-over and above; abhivirājate-exists or shines; vibhuḥ-the Supreme.

In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet.

From the Vedic mantras we understand that the Supreme Personality of Godhead is above everything. He is supreme, above all the demigods, including Lord Brahmā and Lord Śiva. He is the supreme controller. When everything disappears by the influence of His energy, the cosmic situation is one of dense darkness. The Supreme Lord, however, is the sunshine, as confirmed in the Vedic mantras: āditya-varṇaṁ tamasaḥ parastāt. In our daily experience, when we on earth are in the darkness of night, the sun is always luminous somewhere in the sky. Similarly, the Supreme Personality of Godhead, the supreme sun, always remains luminous, even when the entire cosmic manifestation is annihilated in due course of time.

TEXT 6

na yasya devā ṛṣayaḥ padaṁ vidur

jantuḥ punaḥ ko 'rhati gantum īritum

yathā naṭasyākṛtibhir viceṣṭato

duratyayānukramaṇaḥ sa māvatu

SYNONYMS

na-neither; yasya-He of whom; devāḥ-the demigods; ṛṣayaḥ-great sages; padam-position; viduḥ-can understand; jantuḥ-unintelligent living beings like animals; punaḥ-again; kaḥ-who; arhati-is able; gantum-to enter into the knowledge; īritum-or to express by words; yathā-as; naṭasya-of the artist; ākṛtibhiḥ-by bodily features; viceṣṭataḥ-dancing in different ways; duratyaya-very difficult; anukramaṇaḥ-His movements; saḥ-that Supreme Personality of Godhead; mā-unto me; avatu-may give His protection.

An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality of Godhead give me protection.

A similar understanding was expressed by Kuntīdevī. The Supreme Lord exists everywhere, within and without. He even exists within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Thus it is indicated that one can find the Supreme Lord within one's heart. There are many, many yogīs trying to find Him. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Nonetheless, even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates to instruct us. We must simply accept the word of Lord Rāmacandra, Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu and follow in Their footsteps. Then it may be possible for us to know the purpose of Their incarnations.

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

(Bg. 4.9)

If by the Lord's grace one can understand Him, one will immediately be delivered, even within his material body. The material body will no longer have any function, and whatever activities take place with the body will be activities of Kṛṣṇa consciousness. In this way one may give up his body and return home, back to Godhead.

TEXT 7

didṛkṣavo yasya padaṁ sumaṅgalaṁ

vimukta-saṅgā munayaḥ susādhavaḥ

caranty aloka-vratam avraṇaṁ vane

bhūtātma-bhūtāḥ suhṛdaḥ sa me gatiḥ

SYNONYMS

didṛkṣavaḥ-those who desire to see (the Supreme Personality of Godhead); yasya-of Him; padam-the lotus feet; su-maṅgalam-all-auspicious; vimukta-saṅgāḥ-persons who are completely disinfected of material conditions; munayaḥ-great sages; su-sādhavaḥ-those who are highly elevated in spiritual consciousness; caranti-practice; aloka-vratam-vows of brahmacarya, vānaprastha or sannyāsa; avraṇam-without any fault; vane-in the forest; bhūta-ātma-bhūtāḥ-those who are equal to all living entities; suhṛdaḥ-those who are friends to everyone; saḥ-that same Supreme Personality of Godhead; me-my; gatiḥ-destination.

Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vānaprastha and sannyāsa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.

This verse describes the qualifications for devotees or persons highly elevated in spiritual consciousness. Devotees are always equal to everyone, seeing no distinction between lower and higher classes. paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. They look upon everyone as a spirit soul who is part and parcel of the Supreme Lord. Thus they are competent to search for the Supreme Personality of Godhead. Understanding that the Supreme Personality of Godhead is the friend of everyone (suhṛdaṁ sarva-bhūtānām), they act as friends of everyone on behalf of the Supreme Lord. Making no distinction between one nation and another or one community and another, they preach Kṛṣṇa consciousness, the teachings of Bhagavad-gītā, everywhere. Thus they are competent to see the lotus feet of the Lord. Such preachers in Kṛṣṇa consciousness are called paramahaṁsas. As indicated by the word vimukta-saṅga, they have nothing to do with material conditions. One must take shelter of such a devotee in order to see the Supreme Personality of Godhead.

TEXTS 8–9

na vidyate yasya ca janma karma vā

na nāma-rūpe guṇa-doṣa eva vā

tathāpi lokāpyaya-sambhavāya yaḥ

sva-māyayā tāny anukālam ṛcchati

tasmai namaḥ pareśāya

brahmaṇe 'nanta-śaktaye

arūpāyoru-rūpāya

nama āścarya-karmaṇe

SYNONYMS

na-not; vidyate-there is; yasya-of whom (the Supreme Personality of Godhead); ca-also; janma-birth; karma-activities; vā-or; na-nor; nāma-rūpe-any material name or material form; guṇa-qualities; doṣaḥ-fault; eva-certainly; vā-either; tathāpi-still; loka-of this cosmic manifestation; apyaya-who is the destruction; sambhavāya-and creation; yaḥ-He who; sva-māyayā-by His own potency; tāni-activities; anukālam-eternally; ṛcchati-accepts; tasmai-unto Him; namaḥ-I offer my obeisances; para-transcendental; īśāya-who is the supreme controller; brahmaṇe-who is the Supreme Brahman (Parabrahman); ananta-śaktaye-with unlimited potency; arūpāya-possessing no material form; uru-rūpāya-possessing various forms as incarnations; namaḥ-I offer my obeisances; āścarya-karmaṇe-whose activities are wonderful.

The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rāma or Lord Kṛṣṇa by His original internal potency. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.

In the Viṣṇu Purāṇa it is said, guṇāṁś ca doṣāṁś ca mune vyatīta samasta-kalyāṇa-guṇātmako hi. The Supreme Personality of Godhead has no material form, qualities or faults. He is spiritual and is the only reservoir of all spiritual qualities. As stated in Bhagavad-gītā (4.8) by the Supreme Personality of Godhead, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The Lord's activities of saving the devotees and annihilating the demons are transcendental. Anyone annihilated by the Supreme Personality of Godhead gets the same result as a devotee who is protected by the Lord; both of them are transcendentally promoted. The only difference is that a devotee goes directly to the spiritual planets and becomes an associate of the Supreme Lord, whereas demons are promoted to brahmaloka, the impersonal effulgence of the Lord. Both of them, however, are transcendentally promoted. The Lord's killing or annihilating of the demons is not exactly like the killing of this material world. Although He appears to act within the modes of material nature, He is nirguṇa, above the modes of nature. His name is not material; otherwise how could one get liberation by chanting Hare Kṛṣṇa, Hare Rāma? The names of the Lord like Rāma and Kṛṣṇa are nondifferent from the person Rāma and Kṛṣṇa. Thus by chanting the Hare Kṛṣṇa mantra one constantly associates with Rāma and Kṛṣṇa, the Supreme Personality of Godhead, and therefore becomes liberated. A practical example is Ajāmila, who always remained transcendental to his activities simply by chanting the name Nārāyaṇa. If this was true of Ajāmila, what is to be said of the Supreme Lord? When the Lord comes to this material world, He does not become a product of matter. This is confirmed throughout Bhagavad-gītā (janma-karma ca me divyam, avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritam [Bg. 4.9]). Therefore, when the Supreme Personality of Godhead-Rāma or Kṛṣṇa-descends to act transcendentally for our benefit, we should not consider Him an ordinary human being. When the Lord comes, He does so on the basis of His spiritual potency (sambhavāmy ātma-māyayā [Bg. 4.6]). Because He is not forced to come by the material energy, He is always transcendental. One should not consider the Supreme Lord an ordinary human being. Material names and forms are contaminated, but spiritual name and spiritual form are transcendental.

TEXT 10

nama ātma-pradīpāya

sākṣiṇe paramātmane

namo girāṁ vidūrāya

manasaś cetasām api

SYNONYMS

namaḥ-I offer my respectful obeisances; ātma-pradīpāya-unto He who is self-effulgent or who gives enlightenment to the living entities; sākṣiṇe-who is situated in everyone's heart as a witness; parama-ātmane-unto the Supreme Soul, the Supersoul; namaḥ-I offer my respectful obeisances; girām-by words; vidūrāya-who is impossible to reach; manasaḥ-by the mind; cetasām-or by consciousness; api-even.

I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the witness in everyone's heart, who enlightens the individual soul and who cannot be reached by exercises of the mind, words or consciousness.

The Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the individual soul through mental, physical or intellectual exercises. It is by the grace of the Supreme Personality of Godhead that the individual soul is enlightened. Therefore, the Lord is described here as ātma-pradīpa. The Lord is like the sun, which illuminates everything and cannot be illuminated by anyone. Therefore, if one is serious about understanding the Supreme, one must receive enlightenment from Him, as instructed in Bhagavad-gītā. One cannot understand the Supreme Personality of Godhead by one's mental, physical or intellectual powers.

TEXT 11

sattvena pratilabhyāya

naiṣkarmyeṇa vipaścitā

namaḥ kaivalya-nāthāya

nirvāṇa-sukha-saṁvide

SYNONYMS

sattvena-by pure devotional service; prati-labhyāya-unto the Supreme Personality of Godhead, who is achieved by such devotional activities; naiṣkarmyeṇa-by transcendental activities; vipaścitā-by persons who are sufficiently learned; namaḥ-I offer my respectful obeisances; kaivalya-nāthāya-unto the master of the transcendental world; nirvāṇa-for one completely freed from material activities; sukha-of happiness; saṁvide-who is the bestower.

The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.

As stated in Bhagavad-gītā, the Supreme Personality of Godhead can be understood only by devotional service. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead in truth, one must take to the activities of devotional service. These activities are called sattva or śuddha-sattva. In the material world, activities of goodness, which are symptomatic of a pure brāhmaṇa, are appreciated. But the activities of devotional service are śuddha-sattva; in other words, they are on the transcendental platform. Only by devotional service can one understand the Supreme.

Devotional service is called naiṣkarmya. Mere negation of material activity will not endure. Naiṣkarmyam apy acyuta-bhāva-varjitam. Unless one performs activities with reference to Kṛṣṇa consciousness, cessation of material activities will not be helpful. In hopes of achieving naiṣkarmya, freedom from material action, many highly elevated sannyāsīs stopped their activities, yet they failed and returned to the material platform to act as materialistic persons. But once one is engaged in the spiritual activities of bhakti-yoga, one does not fall down. Our Kṛṣṇa consciousness movement is therefore an attempt to engage everyone always in spiritual activity, by which one becomes transcendental to material actions. The spiritual activities of bhakti-mārga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]-lead one to understand the Supreme Personality of Godhead. Therefore, as stated here, sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā: "The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga."

The Gopāla-tāpanī Upaniṣad (15) says, bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenaivāmuṣmin manasaḥ kalpanam etad eva ca naiṣkarmyam. This is a definition of naiṣkarmya. One acts in naiṣkarmya when he fully engages in Kṛṣṇa conscious activities without material desires to enjoy, either here or in the upper planetary systems, in the present life or in a future life (iha-amutra). Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. When one is freed from all contamination and he acts in devotional service under the direction of the spiritual master, one is on the platform of naiṣkarma. By such transcendental devotional service, the Lord is served. I offer my respectful obeisances unto Him.

TEXT 12

namaḥ śāntāya ghorāya

mūḍhāya guṇa-dharmiṇe

nirviśeṣāya sāmyāya

namo jñāna-ghanāya ca

SYNONYMS

namaḥ-all obeisances; śāntāya-unto He who is above all material qualities and completely peaceful, or unto Vāsudeva, the Supersoul in every living entity; ghorāya-unto the fierce forms of the Lord like Jāmadagnya and Nṛsiṁhadeva; mūḍhāya-the form of the Lord as an animal, such as the boar; guṇa-dharmiṇe-who accepts different qualities within the material world; nirviśeṣāya-who is without material qualities, being fully spiritual; sāmyāya-Lord Buddha, the form of nirvāṇa, wherein the material qualities stop; namaḥ-I offer my respectful obeisances; jñāna-ghanāya-who is knowledge or the impersonal Brahman; ca-also.

I offer my respectful obeisances to Lord Vāsudeva, who is all-pervading, to the Lord's fierce form as Lord Nṛsiṁhadeva, to the Lord's form as an animal [Lord Varāhadeva], to Lord Dattātreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.

In the previous verses it has been described that although the Supreme Personality of Godhead has no material form, He accepts innumerable forms to favor His devotees and kill the demons. As stated in Śrīmad-Bhāgavatam, there are so many incarnations of the Supreme Personality of Godhead that they are like the waves of a river. The waves of a river flow incessantly, and no one can count how many waves there are. Similarly, no one can calculate when and how the different incarnations of the Lord appear according to the necessities of time, place and candidates. The Lord appears perpetually. As Kṛṣṇa says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." In the material world there is always the possibility of deviation from Kṛṣṇa consciousness, and therefore Kṛṣṇa and His devotees always act in various forms to curb such godlessness.

Even impersonalists who stress the knowledge feature of the Supreme Personality of Godhead want to merge in the effulgence of the Lord. Therefore, here the word jñāna-ghanāya indicates that for atheists who disbelieve in the form and existence of the Lord, all these various incarnations appear. Since the Lord comes to teach in so many forms, no one can say that there is no God. The word jñāna-ghanāya is especially used here to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding. Superficial knowledge is useless for understanding the Supreme Personality of Godhead, but when one's knowledge becomes extremely intense and deep, one understands Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). A jñānī attains this stage after many, many births. Therefore the word jñāna-ghanāya is used here. The word śantāya indicates that Lord Vāsudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jñānīs realize Vāsudeva when they are fully mature in knowledge (vāsudevaḥ samam iti sa mahātmā sudurlabhaḥ).

TEXT 13

kṣetra-jñāya namas tubhyaṁ

sarvādhyakṣāya sākṣiṇe

puruṣāyātma-mūlāya

mūla-prakṛtaye namaḥ

SYNONYMS

kṣetra-jñāya-unto the one who knows everything of the external body; namaḥ-I offer my respectful obeisances; tubhyam-unto You; sarva-everything; adhyakṣāya-who are superintending, managing; sākṣiṇe-who are the witness, Paramātmā, or antaryāmī; puruṣāya-the Supreme Person; ātma-mūlāya-who are the original source of everything; mūla-prakṛtaye-unto the puruṣa-avatāra, the origin of prakṛti and pradhāna; namaḥ-I offer my respectful obeisances.

I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.

In Bhagavad-gītā (13.3) the Lord says, kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." Every one of us is thinking, "I am this body" or "This is my body," but actually the truth is different. Our bodies are given to us by the supreme proprietor. The living entity, who is also kṣetra jña, or the knower of the body, is not the body's only proprietor; the actual proprietor of the body is the Supreme Personality of Godhead, who is the supreme kṣetra jña. For example, we may rent and occupy a house, but actually the owner of the house is the landlord. Similarly, we may be allotted a certain type of body as a facility with which to enjoy this material world, but the actual proprietor of the body is the Supreme Personality of Godhead. He is called sarvādhyakṣa because everything in the material world works under His supervision. This is confirmed in Bhagavad-gītā (9.10), wherein the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings." From prakṛti, or material nature, come so many varieties of living entities, including aquatics, plants, trees, insects, birds, animals, human beings and demigods. prakṛti is the mother, and the Supreme Personality of Godhead is the father (ahaṁ bīja-pradaḥ pitā).

Prakṛti can give us material bodies, but as spirit souls we are parts and parcels of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (15.7): mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ. The living entity, being part and parcel of God, is not a product of this material world. Therefore the Lord is described in this verse as ātma-mūla, the original source of everything. He is the seed of all existences (bījaṁ māṁ sarva-bhūtānām). In Bhagavad-gītā (14.4) the Lord says:

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

"It should be understood that all living entities, in all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." Plants, trees, insects, aquatics, demigods, beasts, birds and all other living entities are sons or parts and parcels of the Supreme Lord, but because they are struggling with different mentalities, they have been given different types of bodies (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]). Thus they have become sons of prakṛti, or material nature, which is impregnated by the Supreme Personality of Godhead. Every living entity in this material world is struggling for existence, and the only salvation or relief from the cycle of birth and death in the evolutionary process is full surrender. This is indicated by the word namaḥ, "I offer my respectful obeisances unto You."

TEXT 14

sarvendriya-guṇa-draṣṭre

sarva-pratyaya-hetave

asatā cchāyayoktāya

sad-ābhāsāya te namaḥ

SYNONYMS

sarva-indriya-guṇa-draṣṭre-unto the seer of all objectives pursued by the senses; sarva-pratyaya-hetave-who is the solution to all doubts (and without whose help one cannot solve all doubts and inabilities); asatā-with the manifestation of unreality or illusion; chāyayā-because of the resemblance; uktāya-called; sat-of reality; ābhāsāya-unto the reflection; te-unto You; namaḥ-I offer my respectful obeisances.

My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.

To paraphrase this verse: "The objectives of sensual activities are actually observed by You. Without Your direction, the living entity cannot take even a step forward. As confirmed in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. You are situated in everyone's heart, and only from You come remembrance and forgetfulness. Chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. The living entity under the clutches of māyā wants to enjoy this material world, but unless You give him directions and remind him, he cannot make progress in pursuing his shadowy objective in life. The conditioned soul wrongly progresses toward the wrong objective, life after life, and he is reminded of that objective by You. In one life the conditioned soul desires to progress toward a certain objective, but after his body changes, he forgets everything. Nonetheless, my Lord, because he wanted to enjoy something of this world, You remind him of this in his next birth. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Because the conditioned soul wants to forget You, by Your grace You give him opportunities, life after life, by which he can almost perpetually forget You. Therefore You are eternally the director of the conditioned souls. It is because You are the original cause of everything that everything appears real. The ultimate reality is Your Lordship, the Supreme Personality of Godhead. I offer my respectful obeisances unto You."

The word sarva-pratyaya-hetave is explained by Śrīla Viśvanātha Cakravartī Ṭhākura, who says that a result gives one a glimpse of its cause. For example, since an earthen pot is the result of the actions of a potter, by seeing the earthen pot one can guess at the existence of the potter. Similarly, this material world resembles the spiritual world, and any intelligent person can guess how it is acting. As explained in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The activities of the material world suggest that behind them is the superintendence of the Lord.

TEXT 15

namo namas te 'khila-kāraṇāya

niṣkāraṇāyādbhuta-kāraṇāya

sarvāgamāmnāya-mahārṇavāya

namo 'pavargāya parāyaṇāya

SYNONYMS

namaḥ-I offer my respectful obeisances; namaḥ-again I offer my respectful obeisances; te-unto You; akhila-kāraṇāya-unto the supreme cause of everything; niṣkāraṇāya-unto You who are causeless; adbhuta-kāraṇāya-the wonderful cause of everything; sarva-all; āgama-āmnāya-unto the source of the paramparā system of all Vedic knowledge; mahā-arṇavāya-the great ocean of knowledge, or the great ocean wherein all the rivers of knowledge merge; namaḥ-I offer my obeisances; apavargāya-unto You who can give deliverance or liberation; para-ayaṇāya-the shelter of all transcendentalists.

My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the śāstras like the Pañcarātras and Vedānta-sūtra, which are Your representations, and who are the source of the paramparā system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.

The Supreme Personality of Godhead is described herein as the wonderful cause. He is wonderful in the sense that although there may be unlimited emanations from the Supreme Personality of Godhead (janmādy asya yataḥ [SB 1.1.1]), He always remains complete (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate). In our experience in the material world, if we have a bank balance of one million dollars, as we withdraw money from the bank the balance gradually diminishes until it becomes nil. However, the Supreme Lord, the Personality of Godhead, is so complete that although innumerable Personalities of Godhead expand from Him, He remains the same Supreme Personality of Godhead. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. Therefore He is the wonderful cause. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1)

Even in this material world, we can understand that the sun has existed for millions of years and has given off heat and light since its creation, yet the sun still retains its power and never changes. What then is to be said of the supreme cause, paraṁ brahma, Kṛṣṇa? Everything emanates from Him perpetually, yet He maintains His original form (sac-cid-ānanda-vigrahaḥ). Kṛṣṇa personally says in Bhagavad-gītā (10.8), mattaḥ sarvaṁ pravartate: "Everything emanates from Me." Everything emanates from Kṛṣṇa eternally, yet He is the same Kṛṣṇa and does not change. Therefore He is the shelter of all transcendentalists who are eager to get free from material bondage.

Everyone must take shelter of Kṛṣṇa. It is therefore advised:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10) Paraṁ brahma, the Supreme Lord, and paraṁ dhāma, the supreme repose, is Kṛṣṇa. Therefore anyone who desires anything-whether he be a karmī, a jñānī or a yogī-should try to perceive the Supreme Personality of Godhead very seriously, and all of his desires will be fulfilled. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: [Bg. 4.11] "As the living entities surrender unto Me, I reward them accordingly." Even the karmī who wants everything for his enjoyment can get it from Kṛṣṇa. For Kṛṣṇa, supplying what he wants is not at all difficult. Actually, however, one should worship Kṛṣṇa, the Supreme Personality of Godhead, for the sake of getting liberation.

Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. By studying the Vedic literature, one should understand Kṛṣṇa. As confirmed here, sarvāgamāmnāya-mahārṇavāya. He is the ocean, and all Vedic knowledge flows toward Him. Therefore, intelligent transcendentalists take shelter of the Supreme Personality of Godhead (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). This is the ultimate goal.

TEXT 16

guṇāraṇi-cchanna-cid-uṣmapāya

tat-kṣobha-visphūrjita-mānasāya

naiṣkarmya-bhāvena vivarjitāgama-

svayaṁ-prakāśāya namas karomi

SYNONYMS

guṇa-by the three guṇas, the modes of material nature (sattva, rajas and tamas); araṇi-by araṇi wood; channa-covered; cit-of knowledge; uṣmapāya-unto He whose fire; tat-kṣobha-of the agitation of the modes of material nature; visphūrjita-outside; mānasāya-unto He whose mind; naiṣkarmya-bhāvena-because of the stage of spiritual understanding; vivarjita-in those who give up; āgama-Vedic principles; svayam-personally; prakāśāya-unto He who is manifest; namaḥ karomi-I offer my respectful obeisances.

My Lord, as the fire in araṇi wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.

In Bhagavad-gītā (10.11) it is said:

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva stho
jñāna-dīpena bhāsvatā

For a devotee who has taken the lotus feet of the Lord within his heart, the Lord gives spiritual enlightenment, known as jñāna-dīpa, by special mercy from within. This jñāna-dīpa is compared to the fire hidden within araṇi wood. To perform fire sacrifices, great sages previously did not ignite a fire directly; the fire would be invoked from araṇi wood. Similarly, all living entities are covered by the modes of material nature, and the fire of knowledge can be ignited only by the Supreme Personality of Godhead when one takes Him within one's heart. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. If one takes seriously the lotus feet of Kṛṣṇa, who is seated within one's heart, the Lord eradicates all ignorance. By the torch of knowledge, one immediately understands everything properly by the special mercy of the Supreme Lord and becomes self-realized. In other words, although a devotee may externally not be very well educated, because of his devotional service the Supreme Personality of Godhead gives him enlightenment from within. If the Lord gives enlightenment from within, how can one be in ignorance? Therefore the allegation of the Māyāvādīs that the devotional path is for the unintelligent or uneducated is untrue.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

If one becomes an unalloyed devotee of the Supreme Lord, he automatically manifests all good qualities. Such a devotee is above the instructions of the Vedas. He is a paramahaṁsa. Even without going through the Vedic literature, a devotee becomes pure and enlightened by the mercy of the Lord. "Therefore, my Lord," the devotee says, "I offer my respectful obeisances unto You."

TEXT 17

mādṛk prapanna-paśu-pāśa-vimokṣaṇāya

muktāya bhūri-karuṇāya namo 'layāya

svāṁśena sarva-tanu-bhṛn-manasi pratīta-

pratyag-dṛśe bhagavate bṛhate namas te

SYNONYMS

mādṛk-like me; prapanna-surrendered; paśu-an animal; pāśa-from entanglement; vimokṣaṇāya-unto He who releases; muktāya-unto the Supreme, who is untouched by the contamination of material nature; bhūri-karuṇāya-who are unlimitedly merciful; namaḥ-I offer my respectful obeisances; alayāya-who are never inattentive or idle (for the purpose of my deliverance); sva-aṁśena-by Your partial feature as Paramātmā; sarva-of all; tanu-bhṛt-the living entities embodied in material nature; manasi-in the mind; pratīta-who are acknowledged; pratyak-dṛśe-as the direct observer (of all activities); bhagavate-unto the Supreme Personality of Godhead; bṛhate-who are unlimited; namaḥ-I offer my respectful obeisances; te-unto You.

Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramātmā, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

The words bṛhate namas te have been explained by Śrīla Viśvanātha Cakravartī Ṭhākura: bṛhate śrī-kṛṣṇāya. The Supreme Personality of Godhead is Kṛṣṇa. There are many tattvas, such as viṣṇu-tattva, jīva-tattva and śakti-tattva, but above everything is the viṣṇu-tattva, which is all-pervading. This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gītā (10.42), wherein the Lord says:

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā. The Lord enters every universe as Garbhodakaśāyī Viṣṇu and then expands Himself as Kṣīrodakaśāyī Viṣṇu to enter the hearts of all living entities and even enter the atoms. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Every universe is full of atoms, and the Lord is not only within the universe but also within the atoms. Thus within every atom the Supreme Lord exists in His Viṣṇu feature as Paramātmā, but all the viṣṇu-tattvas emanate from Kṛṣṇa. As confirmed in Bhagavad-gītā (10.2), aham ādir hi devānām: Kṛṣṇa is the ādi, or beginning, of the devas of this material world-Brahmā, Viṣṇu and Maheśvara. Therefore He is described here as bhagavate bṛhate. Everyone is bhagavān-everyone possesses opulence-but Kṛṣṇa is bṛhān bhagavān, the possessor of unlimited opulence. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Kṛṣṇa is the origin of everyone. Ahaṁ sarvasya prabhavaḥ. Even Brahmā, Viṣṇu and Maheśvara come from Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] there is no personality superior to Kṛṣṇa. Therefore Viśvanātha Cakravartī Ṭhākura says that bhagavate bṛhate means "unto Śrī Kṛṣṇa."

In this material world, everyone is a paśu, an animal, because of the bodily conception of life.

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ

"A human being who identifies the body made of three elements as the self, who considers the by-products of the body to be his kinsmen, who considers the land of his birth to be worshipable, and who goes to a place of pilgrimage simply to bathe rather than to meet men of transcendental knowledge there is to be considered like a cow or an ass." (Bhāg. 10.84.13) Practically everyone, therefore, is a paśu, an animal, and everyone is attacked by the crocodile of material existence. Not only the King of the elephants but every one of us is being attacked by the crocodile and is suffering the consequences.

Only Kṛṣṇa can deliver us from this material existence. Indeed, He is always trying to deliver us. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. He is within our hearts and is not at all inattentive. His only aim is to deliver us from material life. It is not that He becomes attentive to us only when we offer prayers to Him. Even before we offer our prayers, He incessantly tries to deliver us. He is never lazy in regard to our deliverance. Therefore this verse says, bhūri-karuṇāya namo 'layāya. It is the causeless mercy of the Supreme Lord that He always tries to bring us back home, back to Godhead. God is liberated, and He tries to make us liberated, but although He is constantly trying, we refuse to accept His instructions (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). Nonetheless, He has not become angry. Therefore He is described here as bhūri-karuṇāya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead.

TEXT 18

ātmātma-jāpta-gṛha-vitta-janeṣu saktair

duṣprāpaṇāya guṇa-saṅga-vivarjitāya

muktātmabhiḥ sva-hṛdaye paribhāvitāya

jñānātmane bhagavate nama īśvarāya

SYNONYMS

ātma-the mind and body; ātma-ja-sons and daughters; āpta-friends and relatives; gṛha-home, community, society and nation; vitta-wealth; janeṣu-to various servants and assistants; saktaiḥ-by those who are too attached; duṣprāpaṇāya-unto You, who are very difficult to achieve; guṇa-saṅga-by the three modes of material nature; vivarjitāya-who are not contaminated; mukta-ātmabhiḥ-by persons who are already liberated; sva-hṛdaye-within the core of the heart; paribhāvitāya-unto You, who are always meditated upon; jñāna-ātmane-the reservoir of all enlightenment; bhagavate-unto the Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances; īśvarāya-unto the supreme controller.

My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.

Although the Supreme Personality of Godhead comes into the material world, He is unaffected by the modes of material nature. This is confirmed in Īśopaniṣad. Apāpa-viddham: He is not contaminated. This same fact is described here. Guṇa-saṅga-vivarjitāya. Although the Supreme Personality of Godhead appears as an incarnation within this material world, He is unaffected by the modes of material nature. As stated in Bhagavad-gītā (9.11), avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: foolish men with insufficient knowledge deride the Personality of Godhead because He appears just like a human being. Therefore the Supreme Personality of Godhead can be understood only by the muktātmā, the liberated soul. Muktātmabhiḥ sva-hṛdaye paribhāvitāya: only the liberated person can constantly think of Kṛṣṇa. Such a person is the greatest of all yogīs.

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47)

TEXT 19

yaṁ dharma-kāmārtha-vimukti-kāmā

bhajanta iṣṭāṁ gatim āpnuvanti

kiṁ cāśiṣo rāty api deham avyayaṁ

karotu me 'dabhra-dayo vimokṣaṇam

SYNONYMS

yam-the Supreme Personality of Godhead who; dharma-kāma-artha-vimukti-kāmāḥ-persons who desire the four principles of religion, economic development, sense gratification and salvation; bhajantaḥ-by worshiping; iṣṭām-the objective; gatim-destination; āpnuvanti-can achieve; kim-what to speak of; ca-also; āśiṣaḥ-other benedictions; rāti-He bestows; api-even; deham-a body; avyayam-spiritual; karotu-may He bestow benediction; me-unto me; adabhra-dayaḥ-the Supreme Personality of Godhead, who is unlimitedly merciful; vimokṣaṇam-liberation from the present danger and from the material world.

After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.

Some men within this material world are akāmī, free from material desire, some are ambitious to get more and more material profit, and some desire fulfillment in religious life, economic development, sense gratification and finally liberation.

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

(Bhāg. 2.3.10)

It is recommended that whatever one's position-whether one demands no material profit, all material profit or ultimately liberation-one should offer his obedient devotional service to the Lord, and one will get what he desires. Kṛṣṇa is so kind. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. The Lord reciprocates. Whatever even an ordinary living entity wants, Kṛṣṇa gives. Kṛṣṇa is situated in everyone's heart, and He gives that which is desired by the living entity.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The Lord gives everyone an opportunity to fulfill his ambitions. Even such a devotee as Dhruva Mahārāja wanted the material benediction of a kingdom greater than that of his father, and although he received a spiritual body, he also got the kingdom, for the Supreme Personality of Godhead does not disappoint anyone who takes shelter of His lotus feet. Therefore, since Gajendra, King of the elephants, had surrendered to the Supreme Personality of Godhead to get free from the present danger and, indirectly, from the present danger of materialistic life, why should the Supreme Personality of Godhead not fulfill his desire?

TEXTS 20–21

ekāntino yasya na kañcanārthaṁ

vāñchanti ye vai bhagavat-prapannāḥ

aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ

gāyanta ānanda-samudra-magnāḥ

tam akṣaraṁ brahma paraṁ pareśam

avyaktam ādhyātmika-yoga-gamyam

atīndriyaṁ sūkṣmam ivātidūram

anantam ādyaṁ paripūrṇam īḍe

SYNONYMS

ekāntinaḥ-unalloyed devotees (who have no desire other than Kṛṣṇa consciousness); yasya-the Lord, of whom; na-not; kañcana-some; artham-benediction; vāñchanti-desire; ye-those devotees who; vai-indeed; bhagavat-prapannāḥ-fully surrendered unto the lotus feet of the Lord; ati-adbhutam-which are wonderful; tat-caritam-the activities of the Lord; su-maṅgalam-and very auspicious (to hear); gāyantaḥ-by chanting and hearing; ānanda-of transcendental bliss; samudra-in the ocean; magnāḥ-who are immersed; tam-unto Him; akṣaram-eternally existing; brahma-the Supreme; param-transcendental; para-īśam-the Lord of the supreme personalities; avyaktam-invisible or not able to be realized by the mind and senses; ādhyātmika-transcendental; yoga-by bhakti-yoga, devotional service; gamyam-obtainable (bhaktyā mām abhijānāti); ati-indriyam-beyond the perception of material senses; sūkṣmam-minute; iva-like; ati-dūram-very far away; anantam-unlimited; ādyam-the original cause of everything; paripūrṇam-completely full; īḍe-I offer my obeisances.

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction. I, however, am in danger. Thus I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahmā, and who is available only by transcendental bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization. He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

(Bhakti-rasāmṛta-sindhu 1.1.11)

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Unalloyed devotees have nothing to ask from the Supreme Personality of Godhead, but Gajendra, the King of the elephants, was circumstantially asking for an immediate benediction because he had no other way to be rescued. Sometimes, when there is no alternative, a pure devotee, being fully dependent on the mercy of the Supreme Lord, prays for some benediction. But in such a prayer there is also regret. One who always hears and chants about the transcendental pastimes of the Lord is always situated on a platform on which he has nothing to ask in terms of material benefits. Unless one is a completely pure devotee, one cannot enjoy the transcendental bliss derived from chanting and dancing in the ecstasy of the saṅkīrtana movement. Such ecstasy is not possible for an ordinary devotee. Lord Śrī Caitanya Mahāprabhu showed us how one can enjoy transcendental bliss simply by chanting, hearing and dancing in ecstasy. This is bhakti-yoga. Therefore the King of the elephants, Gajendra, said, ādhyātmika-yoga-gamyam, indicating that unless one is situated on this transcendental platform, one cannot approach the Supreme Lord. The benediction of being able to approach the Lord can be achieved after many, many births, yet Śrī Caitanya Mahāprabhu has awarded this benediction to everyone, even to the fallen souls who have no heritage of anything in spiritual life. That is actually being seen in the Kṛṣṇa consciousness movement. Therefore the path of bhakti-yoga is the spotless process by which to approach the Supreme Personality of Godhead. Bhaktyāham ekayā grāhyaḥ: only through devotional service can one approach the Supreme Lord. The Lord says in Bhagavad-gītā (7.1):

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by being attached to Kṛṣṇa consciousness and by thinking of the lotus feet of Kṛṣṇa constantly, one can fully understand the Supreme Personality of Godhead, without a doubt.

TEXTS 22–24

yasya brahmādayo devā

vedā lokāś carācarāḥ

nāma-rūpa-vibhedena

phalgvyā ca kalayā kṛtāḥ

yathārciṣo 'gneḥ savitur gabhastayo

niryānti saṁyānty asakṛt sva-rociṣaḥ

tathā yato 'yaṁ guṇa-sampravāho

buddhir manaḥ khāni śarīra-sargāḥ

sa vai na devāsura-martya-tiryaṅ

na strī na ṣaṇḍho na pumān na jantuḥ

nāyaṁ guṇaḥ karma na san na cāsan

niṣedha-śeṣo jayatād aśeṣaḥ

SYNONYMS

yasya-of the Supreme Personality of Godhead who; brahma-ādayaḥ-the great demigods, headed by Lord Brahmā; devāḥ-and other demigods; vedāḥ-the Vedic knowledge; lokāḥ-different personalities; cara-acarāḥ-the moving and the nonmoving (like trees and plants); nāma-rūpa-of different names and different forms; vibhedena-by such divisions; phalgvyā-who are less important; ca-also; kalayā-by the parts; kṛtāḥ-created; yathā-as; arciṣaḥ-the sparks; agneḥ-of fire; savituḥ-from the sun; gabhastayaḥ-the shining particles; niryānti-emanate from; saṁyānti-and enter into; asakṛt-again and again; sva-rociṣaḥ-as parts and parcels; tathā-similarly; yataḥ-the Personality of Godhead from whom; ayam-this; guṇa-sampravāhaḥ-continuous manifestation of the different modes of nature; buddhiḥ manaḥ-the intelligence and mind; khāni-the senses; śarīra-of the body (gross and subtle); sargāḥ-the divisions; saḥ-that Supreme Personality of Godhead; vai-indeed; na-is not; deva-demigod; asura-demon; martya-human being; tiryak-bird or beast; na-neither; strī-woman; na-nor; ṣaṇḍhaḥ-neuter; na-neither; pumān-man; na-nor; jantuḥ-living being or animal; na ayam-nor is He; guṇaḥ-material quality; karma-fruitive activity; na-is not; sat-manifestation; na-nor; ca-also; asat-nonmanifestation; niṣedha-of the discrimination of neti neti ("not this, not this"); śeṣaḥ-He is the end; jayatāt-all glories unto Him; aśeṣaḥ-who is unlimited.

The Supreme Personality of Godhead creates His minor parts and parcels, the jīva-tattva, beginning with Lord Brahmā, the demigods and the expansions of Vedic knowledge [Sāma, Ṛg, Yajur and Atharva] and including all other living entities, moving and nonmoving, with their different names and characteristics. As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. He is neither demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of "not this, not this," and He is unlimited. All glories to the Supreme Personality of Godhead!

This is a summary description of the Supreme Personality of Godhead's unlimited potency. That supreme one is acting in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His different potencies (parāsya śaktir vividhaiva śrūyate). Each and every potency is acting quite naturally (svābhāvikī jñāna-bala-kriyā ca). Therefore the Lord is unlimited. Na tat-samaś cābhyadhikaś ca dṛśyate: nothing is equal to Him, nor is anything greater than Him. Although He manifests Himself in so many ways, personally He has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate), for everything is done by expansions of His unlimited energies.

TEXT 25

jijīviṣe nāham ihāmuyā kim

antar bahiś cāvṛtayebha-yonyā

icchāmi kālena na yasya viplavas

tasyātma-lokāvaraṇasya mokṣam

SYNONYMS

jijīviṣe-wish to live long; na-not; aham-I; iha-in this life; amuyā-or in the next life (I do not wish to live upon being saved from this dangerous position); kim-what is the value; antaḥ-internally; bahiḥ-externally; ca-and; āvṛtayā-covered by ignorance; ibha-yonyā-in this birth as an elephant; icchāmi-I desire; kālena-because of the influence of time; na-there is not; yasya-of which; viplavaḥ-annihilation; tasya-that; ātma-loka-āvaraṇasya-from the covering of self-realization; mokṣam-liberation.

I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant's body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.

In this material world, every living entity is covered by the darkness of ignorance. Therefore the Vedas enjoin that one should approach the Supreme Lord through the spiritual master, who is described and offered prayers in the Gautamīya-tantra as follows:

oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ

"I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance." Although one may struggle for existence in this material world, to live forever is impossible. One must understand, however, that this struggle for existence is due to ignorance, for otherwise every living being is an eternal part of the Supreme Lord. There is no need to live as an elephant or man, American or Indian; one should desire only to achieve liberation from the cycle of birth and death. Because of ignorance, we consider every life offered by nature to be happy and pleasing, but in the degraded life within this material world, from the life of Lord Brahmā down to that of an ant, no one can actually be happy. We are making so many plans to live happily, but there cannot be any happiness in this material world, however we may try to make a permanent settlement in this life or that.

TEXT 26

so 'haṁ viśva-sṛjaṁ viśvam

aviśvaṁ viśva-vedasam

viśvātmānam ajaṁ brahma

praṇato 'smi paraṁ padam

SYNONYMS

saḥ-that; aham-I (the person desiring release from material life); viśva-sṛjam-unto He who has created this cosmic manifestation; viśvam-who is Himself the whole cosmic presentation; aviśvam-although He is transcendental to the cosmic manifestation; viśva-vedasam-who is the knower or ingredient of this universal manifestation; viśva-ātmānam-the soul of the universe; ajam-who is never born, eternally existing; brahma-the Supreme; praṇataḥ asmi-I offer my respectful obeisances; param-who is transcendental; padam-the shelter.

Now, fully desiring release from material life, I offer my respectful obeisances unto that Supreme Person who is the creator of the universe, who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation. He is the supreme knower of everything in this world, the Supersoul of the universe. He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.

Sometimes when bhakti-yoga, Kṛṣṇa consciousness, is preached to the common man, people argue, "Where is Kṛṣṇa? Where is God? Can you show Him to us?" In this verse the answer is given that if we are sufficiently intelligent, we must know that there is someone who has created the entire cosmic manifestation, who has supplied and has become the ingredients for this cosmic manifestation, who is eternally existing, but who is not within the cosmic manifestation. Simply on the basis of this suggestion, one can offer respectful obeisances unto the Supreme Lord. This is the beginning of devotional life.

TEXT 27

yoga-randhita-karmāṇo

hṛdi yoga-vibhāvite

yogino yaṁ prapaśyanti

yogeśaṁ taṁ nato 'smy aham

SYNONYMS

yoga-randhita-karmāṇaḥ-persons whose reactions to fruitive activities have been burnt up by bhakti-yoga; hṛdi-within the core of the heart; yoga-vibhāvite-completely purified and clean; yoginaḥ-mystics who are competent; yam-unto the Personality of Godhead who; prapaśyanti-directly see; yoga-īśam-unto that Supreme Personality of Godhead, the master of all mystic yoga; tam-unto Him; nataḥ asmi-offering obeisances; aham-I.

I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga, who is seen in the core of the heart by perfect mystics when they are completely purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.

The King of the elephants, Gajendra, simply accepted that there must be someone who has created this cosmic manifestation and has supplied its ingredients. This should be admitted by everyone, even the most determined atheists. Why, then, do the nondevotees and atheists not admit this? The reason is that they are polluted by the reactions of their fruitive activities. One must be freed from all the dirt accumulated within the heart due to fruitive activities performed one after another. One must wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karmāṇaḥ. As long as one is covered by material nature's modes of ignorance and passion, there is no possibility of understanding the Supreme Lord. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one becomes free from the lowest qualities-kāma and lobha, lust and greed.

Nowadays there are so many yoga schools to encourage people in developing their lusty desires and greed through the practice of yoga. People are therefore very much fond of so-called yoga practice. The actual practice of yoga, however, is described here. As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." The bhakti-yogī constantly sees Śyāmasundara-beautiful Lord Kṛṣṇa with His blackish bodily hue. Because the King of the elephants, Gajendra, thought himself an ordinary animal, he thought himself unfit to see the Lord. In his humility, he thought that he could not practice yoga. In other words, how can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga? In the present day, people who have no control over their senses, who have no understanding of philosophy and who do not follow religious principles or rules and regulations are nonetheless pretending to be yogīs. This is the greatest anomaly in the practice of mystic yoga.

TEXT 28

namo namas tubhyam asahya-vega-

śakti-trayāyākhila-dhī-guṇāya

prapanna-pālāya duranta-śaktaye

kad-indriyāṇām anavāpya-vartmane

SYNONYMS

namaḥ-I offer my respectful obeisances; namaḥ-again I offer my respectful obeisances; tubhyam-unto You; asahya-formidable; vega-forces; śakti-trayāya-unto the Supreme Person, who has threefold potencies; akhila-of the universe; dhī-for the intelligence; guṇāya-who appears as the sense objects; prapanna-pālāya-unto the Supreme, who gives shelter to the surrendered; duranta-śaktaye-who possesses energies very difficult to overcome; kat-indriyāṇām-by persons unable to control their senses; anavāpya-who is unattainable; vartmane-on the path.

My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.

Attachment, greed and lust are three formidable forces that prevent one from concentrating upon the lotus feet of the Supreme Personality of Godhead. These forces act because the Supreme Lord does not like to be realized by nondevotees and atheists. However, when one surrenders unto the lotus feet of the Lord, these impediments are withdrawn, and one can realize the Supreme Personality of Godhead. Therefore the Lord is the protector of the surrendered soul. One cannot become a devotee until one surrenders unto the Lord's lotus feet. Then the Lord gives one the intelligence from within by which one can return home, back to Godhead.

TEXT 29

nāyaṁ veda svam ātmānaṁ

yac-chaktyāhaṁ-dhiyā hatam

taṁ duratyaya-māhātmyaṁ

bhagavantam ito 'smy aham

SYNONYMS

na-not; ayam-people in general; veda-know; svam-own; ātmānam-identity; yat-śaktyā-by whose influence; aham-I am independent; dhiyā-by this intelligence; hatam-defeated or covered; tam-unto Him; duratyaya-difficult to understand; māhātmyam-whose glories; bhagavantam-of the Supreme Personality of Godhead; itaḥ-taking shelter; asmi aham-I am.

I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory energy the jīva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand.

As stated in Bhagavad-gītā, every living entity-regardless of whether he be human, demigod, animal, bird, bee or whatever-is part and parcel of the Supreme Personality of Godhead. The Lord and the living entity are intimately related like father and son. Unfortunately, because of material contact, the living entity forgets this and wants to enjoy the material world independently, according to his own plan. This illusion (māyā) is very difficult to surmount. Māyā covers the living entity because of his willingness to forget the Supreme Personality of Godhead and make his own plan to enjoy this material world. As long as this contamination continues, the conditioned soul will be unable to understand his real identity and will perpetually continue under illusion, life after life. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (Bhāg. 5.5.8). As long as the living entity is not enlightened so that he may understand his real position, he will be attracted to materialistic life, to house, country or field, to society, sons, family, community, bank balance and so on. Covered by all this, he will continue to think, "I am this body, and everything related to this body is mine." This materialistic conception of life is extremely difficult to surmount, but one who surrenders to the Supreme Personality of Godhead, as did Gajendra, the King of the elephants, comes to enlightenment on the Brahman platform.

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service unto Me." (Bg. 18.54) Since a devotee is completely on the Brahman platform, he is not jealous of any other living entity (samaḥ sarveṣu bhūteṣu).

TEXT 30

śrī-śuka uvāca

evaṁ gajendram upavarṇita-nirviśeṣaṁ

brahmādayo vividha-liṅga-bhidābhimānāḥ

naite yadopasasṛpur nikhilātmakatvāt

tatrākhilāmara-mayo harir āvirāsīt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; gajendram-unto the King of the elephants, Gajendra; upavarṇita-whose description; nirviśeṣam-not directed to any particular person (but to the Supreme, although he did not know who the Supreme is); brahmā-ādayaḥ-the demigods, beginning with Brahmā, Śiva, Indra and Candra; vividha-varieties; liṅga-bhidā-with separate forms; abhimānāḥ-considering themselves separate authorities; na-not; ete-all of them; yadā-when; upasasṛpuḥ-approached; nikhila-ātmakatvāt-because the Supreme Personality of Godhead is the Supersoul of everyone; tatra-there; akhila-of the universe; amara-mayaḥ-consisting of the demigods (who are only external parts of the body); hariḥ-the Supreme Personality of Godhead, who can take away everything; āvirāsīt-appeared (before the elephant).

Śrī Śukadeva Gosvāmī continued: When the King of the elephants was describing the supreme authority, without mentioning any particular person, he did not invoke the demigods, headed by Lord Brahmā, Lord Śiva, Indra and Candra. Thus none of them approached him. However, because Lord Hari is the Supersoul, Puruṣottama, the Personality of Godhead, He appeared before Gajendra.

From the description of Gajendra, he apparently was aiming at the supreme authority although he did not know who the supreme authority is. He conjectured, "There is a supreme authority who is above everything." Under the circumstances, the Lord's various expansions, such as Lord Brahmā, Lord Śiva, Candra and Indra, all thought, "Gajendra is not asking our help. He is asking the help of the Supreme, who is above all of us." As Gajendra has described, the Supreme Lord has various parts and parcels, including the demigods, human beings and animals, all covered by separate forms. Although the demigods are in charge of maintaining different aspects of the universe, Gajendra thought that they were unable to rescue him. Hariṁ vinā naiva mṛtiṁ taranti: no one can rescue anyone from the dangers of birth, death, old age and disease. It is only the Supreme Personality of Godhead who can rescue one from the dangers of material existence. Therefore an intelligent person, to get free from this dangerous existence, approaches the Supreme Personality of Godhead, not any demigod. As confirmed in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: those who are unintelligent approach the various demigods for temporary material benefits. Actually, however, these demigods cannot rescue the living entity from the dangers of material existence. Like other living entities, the demigods are merely external parts of the Supreme Personality of Godhead's transcendental body. As stated in the Vedic mantras, sa ātma-aṅgāny anyā devatāḥ. Within the body is the ātmā, the soul, whereas the various parts of the body like the hands and legs are external. Similarly, the ātmā of the entire cosmic manifestation is Nārāyaṇa, Lord Viṣṇu, and all the demigods, human beings and other living entities are parts of His body.

It may also be concluded that since a tree lives on the strength of its root and when the root is nourished with water all the parts of the tree are nourished, one should worship the Supreme Personality of Godhead, who is the original root of everything. Although the Supreme Personality of Godhead is very difficult to approach, He is very near to us because He lives within our hearts. As soon as the Lord understands that one is seeking His favor by fully surrendering, naturally He immediately takes action. Therefore although the demigods did not come to the aid of Gajendra, the Supreme Personality of Godhead immediately appeared before him because of his fervent prayer. This does not mean that the demigods were angry with Gajendra, for actually when Lord Viṣṇu is worshiped, all the other demigods are also worshiped. Yasmin tuṣṭe jagat tuṣṭam: if the Supreme Personality of Godhead is satisfied, everyone is satisfied.

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

"As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, so simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality." (Bhāg. 4.31.14) When the Supreme Personality of Godhead is worshiped, all the demigods are satisfied.

TEXT 31

taṁ tadvad ārtam upalabhya jagan-nivāsaḥ

stotraṁ niśamya divijaiḥ saha saṁstuvadbhiḥ

chandomayena garuḍena samuhyamānaś

cakrāyudho 'bhyagamad āśu yato gajendraḥ

SYNONYMS

tam-unto him (Gajendra); tadvat-in that way; ārtam-who was very depressed (because of being attacked by the crocodile); upalabhya-understanding; jagat-nivāsaḥ-the Lord, who exists everywhere; stotram-the prayer; niśamya-hearing; divijaiḥ-the denizens of the heavenly planets; saha-with; saṁstuvadbhiḥ-who were offering their prayers also; chandomayena-with the speed He desired; garuḍena-by Garuḍa; samuhyamānaḥ-being carried; cakra-carrying His disc; āyudhaḥ-and other weapons, like the club; abhyagamat-arrived; āśu-immediately; yataḥ-where; gajendraḥ-the King of the elephants, Gajendra, was situated.

After understanding the awkward condition of Gajendra, who had offered his prayers, the Supreme Personality of Godhead, Hari, who lives everywhere, appeared with the demigods, who were offering prayers to Him. Carrying His disc and other weapons, He appeared there on the back of His carrier, Garuḍa, with great speed, according to His desire. Thus He appeared before Gajendra.

Śrīla Viśvanātha Cakravartī Ṭhākura specifically hints that since Gajendra was in such a difficult position and was praying for the mercy of the Supreme Personality of Godhead, the demigods, who could have immediately gone to his rescue, hesitated to go there. Since they considered Gajendra's prayer to be directed toward the Lord, they felt offended, and this in itself was offensive. Consequently, when the Lord went there, they also went and offered prayers to the Lord so that their offense might be excused.

TEXT 32

so 'ntaḥ-sarasy urubalena gṛhīta ārto

dṛṣṭvā garutmati hariṁ kha upātta-cakram

utkṣipya sāmbuja-karaṁ giram āha kṛcchrān

nārāyaṇākhila-guro bhagavan namas te

SYNONYMS

saḥ-he (Gajendra); antaḥ-sarasi-in the water; uru-balena-with great force; gṛhītaḥ-who had been captured by the crocodile; ārtaḥ-and severely suffering; dṛṣṭvā-upon seeing; garutmati-on the back of Garuḍa; harim-the Lord; khe-in the sky; upātta-cakram-wielding His disc; utkṣipya-raising; sa-ambuja-karam-his trunk, along with a lotus flower; giram-āha-uttered the words; kṛcchrāt-with great difficulty (because of his precarious position); nārāyaṇa-O my Lord Nārāyaṇa; akhila-guro-O universal Lord; bhagavan-O Supreme Personality of Godhead; namaḥ te-I offer my respectful obeisances unto You.

Gajendra had been forcefully captured by the crocodile in the water and was feeling acute pain, but when he saw that Nārāyaṇa, wielding His disc, was coming in the sky on the back of Garuḍa, he immediately took a lotus flower in his trunk, and with great difficulty due to his painful condition, he uttered the following words: "O my Lord, Nārāyaṇa, master of the universe, O Supreme Personality of Godhead, I offer my respectful obeisances unto You."

The King of the elephants was so very eager to see the Supreme Personality of Godhead that when he saw the Lord coming in the sky, with great pain and in a feeble voice he offered respect to the Lord. A devotee does not consider a dangerous position to be dangerous, for in such a dangerous position he can fervently pray to the Lord in great ecstasy. Thus a devotee regards danger as a good opportunity. Tat te'nukampāṁ susamīkṣamāṇaḥ. When a devotee is in great danger, he sees that danger to be the great mercy of the Lord because it is an opportunity to think of the Lord very sincerely and with undiverted attention. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (Bhāg. 10.14.8). He does not accuse the Supreme Personality of Godhead for having let His devotee fall into such a dangerous condition. Rather, he considers that dangerous condition to be due to his past misdeeds and takes it as an opportunity to pray to the Lord and offer thanks for having been given such an opportunity. When a devotee lives in this way, his salvation-his going back home, back to Godhead-is guaranteed. We can see this to be true from the example of Gajendra, who anxiously prayed to the Lord and thus received an immediate chance to return home, back to Godhead.

TEXT 33

taṁ vīkṣya pīḍitam ajaḥ sahasāvatīrya

sa-grāham āśu sarasaḥ kṛpayojjahāra

grāhād vipāṭita-mukhād ariṇā gajendraṁ

saṁpaśyatāṁ harir amūmucad ucchriyāṇām

SYNONYMS

tam-him (Gajendra); vīkṣya-after seeing (in that condition); pīḍitam-who was very aggrieved; ajaḥ-the unborn, the Supreme Personality of Godhead; sahasā-all of a sudden; avatīrya-getting down (from the back of Garuḍa); sa-grāham-with the crocodile; āśu-immediately; sarasaḥ-from the water; kṛpayā-out of great mercy; ujjahāra-took out; grāhāt-from the crocodile; vipāṭita-separated; mukhāt-from the mouth; ariṇā-with the disc; gajendram-Gajendra; sampaśyatām-who were looking on; hariḥ-the Supreme Personality of Godhead; amūm-him (Gajendra); ucat-saved; ucchriyāṇām-in the presence of all the demigods.

Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuḍa by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water. Then, in the presence of all the demigods, who were looking on, the Lord severed the crocodile's mouth from its body with His disc. In this way He saved Gajendra, the King of the elephants.

Thus end the Bhaktivedanta purports of the Eighth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Gajendra's Prayers of Surrender."

Chapter Four

Gajendra Returns to the Spiritual World

This Fourth Chapter describes the previous birth of Gajendra and the crocodile. It tells how the crocodile became a Gandharva and how Gajendra became an associate of the Supreme Personality of Godhead.

There was a king on the Gandharva planet whose name was Hūhū. Once this King Hūhū was enjoying with women in the water, and while enjoying he pulled the leg of Devala Ṛṣi, who was also taking a bath in the water. Upon this, the sage became very angry and immediately cursed him to become a crocodile. King Hūhū was very sorry when cursed in that way, and he begged pardon from the sage, who in compassion gave him the benediction that he would be freed when Gajendra was delivered by the Personality of Godhead. Thus the crocodile was delivered when killed by Nārāyaṇa.

When Gajendra, by the mercy of the Lord, became one of the Lord's associates in Vaikuṇṭha, he got four hands. This achievement is called sārūpya-mukti, or the liberation of receiving a spiritual body exactly like that of Nārāyaṇa. Gajendra, in his previous birth, had been a great devotee of Lord Viṣṇu. His name was Indradyumna, and he was the King of the Tāmila country. Following the Vedic principles, this King retired from family life and constructed a small cottage in the Malayācala Hills, where he always worshiped the Supreme Personality of Godhead in silence. Agastya Ṛṣi, along with many disciples, once approached King Indradyumna's āśrama, but because the King was meditating on the Supreme Personality of Godhead, he could not receive Agastya Ṛṣi properly. Thus the ṛṣi became very angry and cursed the King to become a dull elephant. In accordance with this curse, the King was born as an elephant, and he forgot all about his previous activities in devotional service. Nonetheless, in his birth as an elephant, when he was dangerously attacked by the crocodile, he remembered his past life in devotional service and remembered a prayer he had learned in that life. Because of this prayer, he again received the mercy of the Lord. Thus he was immediately delivered, and he became one of the Lord's four-handed associates.

Śukadeva Gosvāmī ends this chapter by describing the good fortune of the elephant. Śukadeva Gosvāmī says that by hearing the narration of Gajendra's deliverance, one can also get the opportunity to be delivered. Śukadeva Gosvāmī vividly describes this, and thus the chapter ends.

TEXT 1

śrī-śuka uvāca

tadā devarṣi-gandharvā

brahmeśāna-purogamāḥ

mumucuḥ kusumāsāraṁ

śaṁsantaḥ karma tad dhareḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tadā-at that time (when Gajendra was delivered); deva-ṛṣi-gandharvāḥ-the demigods, sages and Gandharvas; brahma-īśāna-purogamāḥ-headed by Lord Brahmā and Lord Śiva; mumucuḥ-showered; kusuma-āsāram-a covering of flowers; śaṁsantaḥ-while praising; karma-transcendental activity; tat-that (gajendra-mokṣaṇa); hareḥ-of the Supreme Personality of Godhead.

Śrī Śukadeva Gosvāmī said: When the Lord delivered Gajendra, King of the elephants, all the demigods, sages and Gandharvas, headed by Brahmā and Śiva, praised this activity of the Supreme Personality of Godhead and showered flowers upon both the Lord and Gajendra.

It is evident from this chapter that great sages like Devala Ṛṣi, Nārada Muni and Agastya Muni will sometimes curse someone. The curse of such a personality, however, is in fact a benediction. Both the crocodile, who had been a Gandharva in his previous life, and Gajendra, who had been a king named Indradyumna, were cursed, but both of them benefited. Indradyumna, in his birth as an elephant, attained salvation and became a personal associate of the Lord in Vaikuṇṭha, and the crocodile regained his status as a Gandharva. We find evidence in many places that the curse of a great saint or devotee is not a curse but a benediction.

TEXT 2

nedur dundubhayo divyā

gandharvā nanṛtur jaguḥ

ṛṣayaś cāraṇāḥ siddhās

tuṣṭuvuḥ puruṣottamam

SYNONYMS

neduḥ-vibrated; dundubhayaḥ-kettledrums; divyāḥ-in the sky of the higher planetary system; gandharvāḥ-residents of Gandharvaloka; nanṛtuḥ-danced; jaguḥ-and sang; ṛṣayaḥ-all the saintly sages; cāraṇāḥ-the inhabitants of the Cāraṇa planet; siddhāḥ-the inhabitants of the Siddha planet; tuṣṭuvuḥ-offered prayers; puruṣa-uttamam-to the Supreme Personality of Godhead, Puruṣottama, the best of males.

There was a beating of kettledrums in the heavenly planets, the inhabitants of Gandharvaloka began to dance and sing, while great sages and the inhabitants of Cāraṇaloka and Siddhaloka offered prayers to the Supreme Personality of Godhead, Puruṣottama.

TEXTS 3–4

yo 'sau grāhaḥ sa vai sadyaḥ

paramāścarya-rūpa-dhṛk

mukto devala-śāpena

hūhūr gandharva-sattamaḥ

praṇamya śirasādhīśam

uttama-ślokam avyayam

agāyata yaśo-dhāma

kīrtanya-guṇa-sat-katham

SYNONYMS

yaḥ-he who; asau-that; grāhaḥ-became a crocodile; saḥ-he; vai-indeed; sadyaḥ-immediately; parama-very nice; āścarya-wonderful; rūpa-dhṛk-possessing the form (of his original Gandharva position); muktaḥ-was delivered; devala-śāpena-by the cursing of Devala Ṛṣi; hūhūḥ-whose name was formerly Hūhū; gandharva-sattamaḥ-the best of Gandharvaloka; praṇamya-offering his obeisances; śirasā-by the head; adhīśam-unto the supreme master; uttama-ślokam-who is worshiped by the choicest verses; avyayam-who is the supreme eternal; agāyata-he began to chant; yaśaḥ-dhāma-the glories of the Lord; kīrtanya-guṇa-sat-katham-whose transcendental pastimes and qualities are glorious.

The best of the Gandharvas, King Hūhū, having been cursed by Devala Muni, had become a crocodile. Now, having been delivered by the Supreme Personality of Godhead, he assumed a very beautiful form as a Gandharva. Understanding by whose mercy this had happened, he immediately offered his respectful obeisances with his head and began chanting prayers just suitable for the transcendental Lord, the supreme eternal, who is worshiped by the choicest verses.

The story of how the Gandharva had become a crocodile will be described later. The curse by which the Gandharva took this position was actually a blessing, not a curse. One should not be displeased when a saintly person curses someone, for his curse, indirectly, is a blessing. The Gandharva had the mentality of an inhabitant of the celestial planetary system, and for him to become an associate of the Supreme Lord would have taken millions of long years. However, because he was cursed by Devala Ṛṣi, he became a crocodile and in only one life was fortunate enough to see the Supreme Personality of Godhead face to face and be promoted to the spiritual world to become one of the Lord's associates. Similarly, Gajendra was also delivered by the Supreme Personality of Godhead when he was freed from the curse of Agastya Muni.

TEXT 5

so 'nukampita īśena

parikramya praṇamya tam

lokasya paśyato lokaṁ

svam agān mukta-kilbiṣaḥ

SYNONYMS

saḥ-he (King Hūhū); anukampitaḥ-being favored; īśena-by the Supreme Lord; parikramya-circumambulating; praṇamya-offering his obeisances; tam-unto Him; lokasya-all the demigods and men; paśyataḥ-while seeing; lokam-to the planet; svam-his own; agāt-went back; mukta-being delivered; kilbiṣaḥ-from the reactions of his sin.

Having been favored by the causeless mercy of the Supreme Personality of Godhead and having regained his original form, King Hūhū circumambulated the Lord and offered his obeisances. Then, in the presence of all the demigods, headed by Brahmā, he returned to Gandharvaloka. He had been freed of all sinful reactions.

TEXT 6

gajendro bhagavat-sparśād

vimukto 'jñāna-bandhanāt

prāpto bhagavato rūpaṁ

pīta-vāsāś catur-bhujaḥ

SYNONYMS

gajendraḥ-the King of the elephants, Gajendra; bhagavat-sparśāt-because of being touched by the hand of the Supreme Personality of Godhead; vimuktaḥ-was immediately freed; ajñāna-bandhanāt-from all kinds of ignorance, especially the bodily concept of life; prāptaḥ-achieved; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-the same bodily features; pīta-vāsāḥ-wearing yellow garments; catuḥ-bhujaḥ-and four-handed, with conchshell, disc, club and lotus.

Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.

If one is favored by the Supreme Personality of Godhead by having his gross body touched by the Lord, his body turns into a spiritual body, and he can go back home, back to Godhead. Gajendra assumed a spiritual body when his body was touched by the Lord. Similarly, Dhruva Mahārāja assumed his spiritual body in this way. Arcanā-paddhati, daily worship of the Deity, provides an opportunity to touch the body of the Supreme Personality of Godhead, and thus it enables one to be fortunate enough to get a spiritual body and go back to Godhead. Not only by touching the body of the Supreme Lord, but simply by hearing about His pastimes, chanting His glories, touching His feet and offering worship-in other words, by serving the Lord somehow or other-one is purified of material contamination. This is the result of touching the Supreme Lord. One who is a pure devotee (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]), who acts according to the śāstra and the words of the Supreme Personality of Godhead, certainly becomes purified. Like Gajendra, he assumes a spiritual body and returns home, back to Godhead.

TEXT 7

sa vai pūrvam abhūd rājā

pāṇḍyo draviḍa-sattamaḥ

indradyumna iti khyāto

viṣṇu-vrata-parāyaṇaḥ

SYNONYMS

saḥ-this elephant (Gajendra); vai-indeed; pūrvam-formerly; abhūt-was; rājā-a king; pāṇḍyaḥ-of the country known as Pāṇḍya; draviḍa-sat-tamaḥ-the best of those born in Draviḍa-deśa, South India; indradyumnaḥ-by the name Mahārāja Indradyumna; iti-thus; khyātaḥ-celebrated; viṣṇu-vrata-parāyaṇaḥ-who was a first-class Vaiṣṇava, always engaged in the service of the Lord.

This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja.

TEXT 8

sa ekadārādhana-kāla ātmavān

gṛhīta-mauna-vrata īśvaraṁ harim

jaṭā-dharas tāpasa āpluto 'cyutaṁ

samarcayām āsa kulācalāśramaḥ

SYNONYMS

saḥ-that Indradyumna Mahārāja; ekadā-once upon a time; ārādhana-kāle-at the time of worshiping the Deity; ātmavān-engaged in devotional service in meditation with great attention; gṛhīta-taken; mauna-vrataḥ-the vow of silence (not talking with anyone); īśvaram-the supreme controller; harim-the Personality of Godhead; jaṭā-dharaḥ-with matted locks; tāpasaḥ-always engaged in austerity; āplutaḥ-always merged in love for the Supreme Personality of Godhead; acyutam-the infallible Lord; samarcayām āsa-was worshiping; kulācala-āśramaḥ-he made his āśrama in Kulācala (the Malaya Hills).

Indradyumna Mahārāja retired from family life and went to the Malaya Hills, where he had a small cottage for his āśrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead.

TEXT 9

yadṛcchayā tatra mahā-yaśā muniḥ

samāgamac chiṣya-gaṇaiḥ pariśritaḥ

taṁ vīkṣya tūṣṇīm akṛtārhaṇādikaṁ

rahasy upāsīnam ṛṣiś cukopa ha

SYNONYMS

yadṛcchayā-out of his own will (without being invited); tatra-there; mahā-yaśāḥ-very celebrated, well-known; muniḥ-Agastya Muni; samāgamat-arrived; śiṣya-gaṇaiḥ-by his disciples; pariśritaḥ-surrounded; tam-him; vīkṣya-seeing; tūṣṇīm-silent; akṛta-arhaṇa-ādikam-without offering a respectful reception; rahasi-in a secluded place; upāsīnam-sitting in meditation; ṛṣiḥ-the great sage; cukopa-became very angry; ha-it so happened.

While Indradyumna Mahārāja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Mahārāja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry.

TEXT 10

tasmā imaṁ śāpam adād asādhur

ayaṁ durātmākṛta-buddhir adya

viprāvamantā viśatāṁ tamisraṁ

yathā gajaḥ stabdha-matiḥ sa eva

SYNONYMS

tasmai-unto Mahārāja Indradyumna; imam-this; śāpam-curse; adāt-he gave; asādhuḥ-not at all gentle; ayam-this; durātmā-degraded soul; akṛta-without education; buddhiḥ-his intelligence; adya-now; vipra-of a brāhmaṇa; avamantā-insulter; viśatām-let him enter; tamisram-darkness; yathā-as; gajaḥ-an elephant; stabdha-matiḥ-possessing blunt intelligence; saḥ-he; eva-indeed.

Agastya Muni then spoke this curse against the King: This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brāhmaṇa. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant.

An elephant is very strong, it has a very big body, and it can work very hard and eat a large quantity of food, but its intelligence is not at all commensurate with its size and strength. Thus in spite of so much bodily strength, the elephant works as a menial servant for a human being. Agastya Muni thought it wise to curse the King to become an elephant because the powerful King did not receive Agastya Muni as one is obliged to receive a brāhmaṇa. Yet although Agastya Muni cursed Mahārāja Indradyumna to become an elephant, the curse was indirectly a benediction, for by undergoing one life as an elephant, Indradyumna Mahārāja ended the reactions for all the sins of his previous life. Immediately after the expiry of the elephant's life, he was promoted to Vaikuṇṭhaloka to become a personal associate of the Supreme Personality of Godhead, Nārāyaṇa, in a body exactly like that of the Lord. This is called sārūpya-mukti.

TEXTS 11–12

śrī-śuka uvāca

evaṁ śaptvā gato 'gastyo

bhagavān nṛpa sānugaḥ

indradyumno 'pi rājarṣir

diṣṭaṁ tad upadhārayan

āpannaḥ kauñjarīṁ yonim

ātma-smṛti-vināśinīm

hary-arcanānubhāvena

yad-gajatve 'py anusmṛtiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; śaptvā-after cursing; gataḥ-left that place; agastyaḥ-Agastya Muni; bhagavān-so powerful; nṛpa-O King; sa-anugaḥ-with his associates; indradyumnaḥ-King Indradyumna; api-also; rājarṣiḥ-although he was a rājarṣi; diṣṭam-because of past deeds; tat-that curse; upadhārayan-considering; āpannaḥ-got; kauñjarīm-of an elephant; yonim-the species; ātma-smṛti-remembrance of one's identity; vināśinīm-which destroys; hari-the Supreme Personality of Godhead; arcana-anubhāvena-because of worshiping; yat-that; gajatve-in the body of an elephant; api-although; anusmṛtiḥ-the opportunity to remember his past devotional service.

Śukadeva Gosvāmī continued: My dear King, after Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni's curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord.

This is the unique position of a devotee of the Supreme Personality of Godhead. Although the King was cursed, he welcomed the curse because a devotee is always aware that nothing can happen without the desire of the Supreme Lord. Although the King was not at fault, Agastya Muni cursed him, and when this happened the King considered it to be due to his past misdeeds. Tat te 'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). This is a practical example of how a devotee thinks. He regards any reverses in life as blessings of the Supreme Personality of Godhead. Therefore, instead of being agitated by such reverses, he continues his activities of devotional service, and Kṛṣṇa takes care of him and enables him to be promoted to the spiritual world, back to Godhead. If a devotee has to suffer the reactions of his past misdeeds, the Supreme Lord arranges for him to be given only a token of these reactions, and very soon he is freed from all the reactions of material contamination. One should therefore adhere to devotional service, and the Lord Himself will very soon see to one's promotion to the spiritual world. A devotee should not be disturbed by unfortunate circumstances, but must continue his regular program, depending on the Lord for everything. The word upadhārayan, "considering," is very significant in this verse. This word indicates that a devotee knows what is what; he understands what is happening in material, conditional life.

TEXT 13

evaṁ vimokṣya gaja-yūtha-pam abja-nābhas

tenāpi pārṣada-gatiṁ gamitena yuktaḥ

gandharva-siddha-vibudhair upagīyamāna-

karmādbhutaṁ sva-bhavanaṁ garuḍāsano 'gāt

SYNONYMS

evam-thus; vimokṣya-delivering; gaja-yūtha-pam-the King of the elephants, Gajendra; abja-nābhaḥ-the Supreme Personality of Godhead, from whose navel sprouts a lotus flower; tena-by him (Gajendra); api-also; pārṣada-gatim-the position of the Lord's associate; gamitena-who had already gotten; yuktaḥ-accompanied; gandharva-by the denizens of Gandharvaloka; siddha-the denizens of Siddhaloka; vibudhaiḥ-and by all great learned sages; upagīyamāna-were being glorified; karma-whose transcendental activities; adbhutam-all-wonderful; sva-bhavanam-to His own abode; garuḍa-āsanaḥ-sitting on the back of Garuḍa; agāt-returned.

Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sārūpya-mukti. In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuḍa, returned to His all-wonderful abode and took Gajendra with Him.

In this verse the word vimokṣya is significant. For a devotee, mokṣa or mukti-salvation-means getting the position of the Lord's associate. The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence, but for a devotee, mukti (liberation) means not to merge in the effulgence of the Lord, but to be directly promoted to the Vaikuṇṭha planets and to become an associate of the Lord. In this regard, there is a relevant verse in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You, is certainly a bona fide candidate for liberation." A devotee who tolerates everything in this material world and patiently executes his devotional service can become mukti-pade sa dāya-bhāk, a bona fide candidate for liberation. The word dāya-bhāk refers to a hereditary right to the Lord's mercy. A devotee must simply engage in devotional service, not caring about material situations. Then he automatically becomes a rightful candidate for promotion to Vaikuṇṭhaloka. The devotee who renders unalloyed service to the Lord gets the right to be promoted to Vaikuṇṭhaloka, just as a son inherits the property of his father.

When a devotee gets liberation, he becomes free from material contamination and engages as a servant of the Lord. This is explained in Śrīmad-Bhāgavatam (2.10.6): muktir hitvānyathā rūpaṁ svarūpena vyavasthitiḥ. The word svarūpa refers to sārūpya-mukti-going back home, back to Godhead, and remaining the Lord's eternal associate, having regained a spiritual body exactly resembling that of the Lord, with four hands, holding the śaṅkha, cakra, gadā and padma. The difference between the mukti of the impersonalist and that of the devotee is that the devotee is immediately appointed an eternal servant of the Lord, whereas the impersonalist, although merging in the effulgence of the brahmajyoti, is still insecure and therefore generally falls again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (Bhāg. 10.2.32). Although the impersonalist rises to the Brahman effulgence and enters into that effulgence, he has no engagement in the service of the Lord, and therefore he is again attracted to materialistic philanthropic activities. Thus he comes down to open hospitals and educational institutions, feed poor men and perform similar materialistic activities, which the impersonalist thinks are more precious than serving the Supreme Personality of Godhead. Anādṛta-yuṣmad-aṅghrayaḥ. The impersonalists do not think that the service of the Lord is more valuable than serving the poor man or starting a school or hospital. Although they say brahma satyaṁ jagan mithyā-"Brahman is real, and the material world is false"-they are nonetheless very eager to serve the false material world and neglect the service of the lotus feet of the Supreme Personality of Godhead.

TEXT 14

etan mahā-rāja taverito mayā

kṛṣṇānubhāvo gaja-rāja-mokṣaṇam

svargyaṁ yaśasyaṁ kali-kalmaṣāpahaṁ

duḥsvapna-nāśaṁ kuru-varya śṛṇvatām

SYNONYMS

etat-this; mahā-rāja-O King Parīkṣit; tava-unto you; īritaḥ-described; mayā-by me; kṛṣṇa-anubhāvaḥ-the unlimited potency of Lord Kṛṣṇa (by which He can deliver a devotee); gaja-rāja-mokṣaṇam-delivering the King of the elephants; svargyam-giving elevation to higher planetary systems; yaśasyam-increasing one's reputation as a devotee; kali-kalmaṣa-apaham-diminishing the contamination of the Kali-yuga; duḥsvapna-nāśam-counteracting the causes of bad dreams; kuru-varya-O best among the Kurus; śṛṇvatām-of persons who hear this narration.

My dear King Parīkṣit, I have now described the wonderful power of Kṛṣṇa, as displayed when the Lord delivered the King of the elephants. O best of the Kuru dynasty, those who hear this narration become fit to be promoted to the higher planetary systems. Simply because of hearing this narration, they gain a reputation as devotees, they are unaffected by the contamination of Kali-yuga, and they never see bad dreams.

TEXT 15

yathānukīrtayanty etac

chreyas-kāmā dvijātayaḥ

śucayaḥ prātar utthāya

duḥsvapnādy-upaśāntaye

SYNONYMS

yathā-without deviation; anukīrtayanti-they chant; etat-this narration of the deliverance of Gajendra; śreyaḥ-kāmāḥ-persons who desire their own auspiciousness; dvi-jātayaḥ-the twice-born (brāhmaṇas, kṣatriyas and vaiśyas); śucayaḥ-especially the brāhmaṇas, who are always clean; prātaḥ-in the morning; utthāya-after getting up from sleep; duḥsvapna-ādi-beginning with sleeping badly at night; upaśāntaye-to counteract all troublesome positions.

Therefore, after getting up from bed in the morning, those who desire their own welfare-especially the brāhmaṇas, kṣatriyas, vaiśyas and in particular the brāhmaṇa Vaiṣṇavas-should chant this narration as it is, without deviation, to counteract the troubles of bad dreams.

Every verse in the Vedic literature, especially in the Śrīmad-Bhāgavatam and Bhagavad-gītā, is a Vedic mantra. Here the words yathānukīrtayanti are used to recommend that this literature be presented as it is. Unscrupulous persons, however, deviate from the actual narration and interpret the text in their own way with grammatical jugglery. Such deviations are to be avoided. This is a Vedic injunction supported by Śukadeva Gosvāmī, one of the mahājanas, or authorities. He says, yathānukīrtayanti: one should recite the mantra as it is, without deviation, for then one will be eligible to rise to the platform of all good fortune. Śukadeva Gosvāmī especially recommends that those who are brāhmaṇas (śucayaḥ) recite all these mantras after rising from bed in the morning.

Because of sinful activities, at night we have bad dreams, which are very troublesome. Indeed, Mahārāja Yudhiṣṭhira was obliged to see hell because of a slight deviation from devotional service to the Lord. Therefore, duḥsvapna-bad dreams-occur because of sinful activities. A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga. After initiation, therefore, a disciple should be extremely careful not to commit again any sinful act that might cause difficulties for himself and the spiritual master. Before the Deity, before the fire, before the spiritual master and before the Vaiṣṇavas, the honest disciple promises to refrain from all sinful activity. Therefore he must not again commit sinful acts and thus create a troublesome situation.

TEXT 16

idam āha hariḥ prīto

gajendraṁ kuru-sattama

śṛṇvatāṁ sarva-bhūtānāṁ

sarva-bhūta-mayo vibhuḥ

SYNONYMS

idam-this; āha-said; hariḥ-the Supreme Personality of Godhead; prītaḥ-being pleased; gajendram-unto Gajendra; kuru-sat-tama-O best of the Kuru dynasty; śṛṇvatām-hearing; sarva-bhūtānām-in the presence of everyone; sarva-bhūta-mayaḥ-all-pervading Personality of Godhead; vibhuḥ-the great.

O best of the Kuru dynasty, the Supreme Personality of Godhead, the Supersoul of everyone, being thus pleased, addressed Gajendra in the presence of everyone there. He spoke the following blessings.

TEXTS 17–24

śrī-bhagavān uvāca

ye māṁ tvāṁ ca saraś cedaṁ

giri-kandara-kānanam

vetra-kīcaka-veṇūnāṁ

gulmāni sura-pādapān

śṛṅgāṇīmāni dhiṣṇyāni

brahmaṇo me śivasya ca

kṣīrodaṁ me priyaṁ dhāma

śveta-dvīpaṁ ca bhāsvaram

śrīvatsaṁ kaustubhaṁ mālāṁ

gadāṁ kaumodakīṁ mama

sudarśanaṁ pāñcajanyaṁ

suparṇaṁ patageśvaram

śeṣaṁ ca mat-kalāṁ sūkṣmāṁ

śriyaṁ devīṁ mad-āśrayām

brahmāṇaṁ nāradam ṛṣiṁ

bhavaṁ prahrādam eva ca

matsya-kūrma-varāhādyair

avatāraiḥ kṛtāni me

karmāṇy ananta-puṇyāni

sūryaṁ somaṁ hutāśanam

praṇavaṁ satyam avyaktaṁ

go-viprān dharmam avyayam

dākṣāyaṇīr dharma-patnīḥ

soma-kaśyapayor api

gaṅgāṁ sarasvatīṁ nandāṁ

kālindīṁ sita-vāraṇam

dhruvaṁ brahma-ṛṣīn sapta

puṇya-ślokāṁś ca mānavān

utthāyāpara-rātrānte

prayatāḥ susamāhitāḥ

smaranti mama rūpāṇi

mucyante te 'ṁhaso 'khilāt

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; ye-those who; mām-Me; tvām-you; ca-also; saraḥ-lake; ca-also; idam-this; giri-hill (Trikūṭa Mountain); kandara-caves; kānanam-gardens; vetra-of cane; kīcaka-hollow bamboo; veṇūnām-and of another kind of bamboo; gulmāni-clusters; sura-pādapān-celestial trees; śṛṅgāṇi-the peaks; imāni-these; dhiṣṇyāni-abodes; brahmaṇaḥ-of Lord Brahmā; me-of Me; śivasya-of Lord Śiva; ca-also; kṣīra-udam-the ocean of milk; me-My; priyam-very dear; dhāma-place; śveta-dvīpam-known as the white island; ca-also; bhāsvaram-always brilliant with spiritual rays; śrīvatsam-the mark named Śrīvatsa; kaustubham-the Kaustubha gem; mālām-garland; gadām-club; kaumodakīm-known as Kaumodakī; mama-My; sudarśanam-Sudarśana disc; pāñcajanyam-conchshell named Pāñcajanya; suparṇam-Garuḍa; pataga-īśvaram-the king of all birds; śeṣam-the resting place Śeṣa Nāga; ca-and; mat-kalām-My expanded part; sūkṣmām-very subtle; śriyam devīm-the goddess of fortune; mat-āśrayām-all dependent upon Me; brahmāṇam-Lord Brahmā; nāradam ṛṣim-the great saint Nārada Muni; bhavam-Lord Śiva; prahrādam eva ca-as well as Prahlāda; matsya-the Matsya incarnation; kūrma-the Kūrma incarnation; varāha-the boar incarnation; ādyaiḥ-and so on; avatāraiḥ-by different incarnations; kṛtāni-done; me-My; karmāṇi-activities; ananta-unlimited; puṇyāni-auspicious, pious; sūryam-the sun-god; somam-the moon-god; hutāśanam-the fire-god; praṇavam-the oṁkāra mantra; satyam-the Absolute Truth; avyaktam-the total material energy; go-viprān-the cows and brāhmaṇas; dharmam-devotional service; avyayam-never ending; dākṣāyaṇīḥ-the daughters of Dakṣa; dharma-patnīḥ-bona fide wives; soma-of the moon-god; kaśyapayoḥ-and of the great ṛṣi Kaśyapa; api-also; gaṅgām-the River Ganges; sarasvatīm-the River Sarasvatī; nandām-the River Nandā; kālindīm-the River Yamunā; sita-vāraṇam-the elephant Airāvata; dhruvam-Dhruva Mahārāja; brahma-ṛṣīn-great ṛṣis; sapta-seven; puṇya-ślokān-extremely pious; ca-and; mānavān-human beings; utthāya-getting up; apara-rātra-ante-at the end of the night; prayatāḥ-being very careful; su-samāhitāḥ-with concentrated minds; smaranti-remember; mama-My; rūpāṇi-forms; mucyante-are delivered; te-such persons; aṁhasaḥ-from sinful reactions; akhilāt-of all kinds.

The Supreme Personality of Godhead said: Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahmā and Lord Śiva; the three peaks of Trikūṭa Mountain, made of gold, silver and iron; My very pleasing abode [the ocean of milk]; the white island, Śvetadvīpa, which is always brilliant with spiritual rays; My mark of Śrīvatsa; the Kaustubha gem; My Vaijayantī garland; My club, Kaumodakī; My Sudarśana disc and Pāñcajanya conchshell; My bearer, Garuḍa, the king of the birds; My bed, Śeṣa Nāga; My expansion of energy the goddess of fortune; Lord Brahmā; Nārada Muni; Lord Śiva; Prahlāda; My incarnations like Matsya, Kūrma and Varāha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra oṁkāra; the Absolute Truth; the total material energy; the cows and brāhmaṇas; devotional service; the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa; the Rivers Ganges, Sarasvatī, Nandā and Yamunā [Kālindī]; the elephant Airāvata; Dhruva Mahārāja; the seven ṛṣis; and the pious human beings.

TEXT 25

ye māṁ stuvanty anenāṅga

pratibudhya niśātyaye

teṣāṁ prāṇātyaye cāhaṁ

dadāmi vipulāṁ gatim

SYNONYMS

ye-those who; mām-unto Me; stuvanti-offer prayers; anena-in this way; aṅga-O King; pratibudhya-getting up; niśa-atyaye-at the end of night; teṣām-for them; prāṇa-atyaye-at the time of death; ca-also; aham-I; dadāmi-give; vipulām-the eternal, unlimited; gatim-transferral to the spiritual world.

My dear devotee, unto those who rise from bed at the end of night and offer Me the prayers offered by you, I give an eternal residence in the spiritual world at the end of their lives.

TEXT 26

śrī-śuka uvāca

ity ādiśya hṛṣīkeśaḥ

prādhmāya jalajottamam

harṣayan vibudhānīkam

āruroha khagādhipam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ādiśya-advising; hṛṣīkeśaḥ-the Supreme Personality of Godhead, known as Hṛṣīkeśa; prādhmāya-blowing; jala-ja-uttamam-the conchshell, the best of the aquatics; harṣayan-pleasing; vibudha-anīkam-the host of demigods, headed by Lord Brahmā and Lord Śiva; āruroha-got up; khaga-adhipam-on the back of Garuḍa.

Śrī Śukadeva Gosvāmī continued: After giving this instruction, the Lord, who is known as Hṛṣīkeśa, bugled with His Pāñcajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahmā. Then He mounted the back of His carrier, Garuḍa.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Gajendra Returns to the Spiritual World."

Chapter Five

The Demigods Appeal to the Lord for Protection

This chapter describes the fifth and sixth Manus, and it also describes the prayers of the demigods and the curse of Durvāsā Muni.

The brother of Tāmasa, the fourth Manu, who has previously been described, was the fifth Manu, Raivata. The sons of Raivata included Arjuna, Bali and Vindhya. During the reign of this Manu, Indra, the King of heaven, was known as Vibhu. Among the demigods were the Bhūtarayas, and among the seven ṛṣis were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu. The ṛṣi known as Śubhra, by his wife, Vikuṇṭhā, gave birth to the Supreme Personality of Godhead, Vaikuṇṭha. This Supreme Personality of Godhead manifested a Vaikuṇṭha planet at the request of Ramādevī. His power and activities are mentioned in the Third Canto.

The sixth Manu was Cākṣuṣa, the son of Cakṣu Manu. Among the sons of the sixth Manu were Pūru, Pūruṣa and Sudyumna. During the reign of this Manu, Mantradruma was Indra, the King of the heavenly planets. Among the demigods were the Āpyas, and among the seven ṛṣis were Haviṣmān and Vīraka. The wife of Vairāja, whose name was Devasambhūti, gave birth to Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita, taking the shape of a tortoise and holding the mountain known as Mandara on His back, churned the ocean and produced nectar for the demigods.

Mahārāja Parīkṣit was very eager to hear about the churning of the ocean, and therefore Śukadeva Gosvāmī began to explain to him how the demigods, having been cursed by Durvāsā Muni, were defeated in battle by the asuras. When the demigods were deprived of their heavenly kingdom, they went to the assembly house of Lord Brahmā and informed Lord Brahmā of what had happened. Then Brahmā, along with all the demigods, went to the shore of the ocean of milk and offered prayers to Kṣīrodakaśāyī Viṣṇu.

TEXT 1

śrī-śuka uvāca

rājann uditam etat te

hareḥ karmāgha-nāśanam

gajendra-mokṣaṇaṁ puṇyaṁ

raivataṁ tv antaraṁ śṛṇu

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; rājan-O King; uditam-already described; etat-this; te-unto you; hareḥ-of the Lord; karma-activity; agha-nāśanam-by hearing which one can be freed from all misfortune; gajendra-mokṣaṇam-deliverance of Gajendra, the King of the elephants; puṇyam-very pious to hear and describe; raivatam-about Raivata Manu; tu-but; antaram-in this millennium; śṛṇu-kindly hear from me.

Śukadeva Gosvāmī continued: O King, I have described to you the pastime of Gajendra-mokṣaṇa, which is most pious to hear. By hearing of such activities of the Lord, one can be freed from all sinful reactions. Now please listen as I describe Raivata Manu.

TEXT 2

pañcamo raivato nāma

manus tāmasa-sodaraḥ

bali-vindhyādayas tasya

sutā hārjuna-pūrvakāḥ

SYNONYMS

pañcamaḥ-the fifth; raivataḥ-Raivata; nāma-by the name; manuḥ-Manu; tāmasa-sodaraḥ-the brother of Tāmasa Manu; bali-Bali; vindhya-Vindhya; ādayaḥ-and so on; tasya-his; sutāḥ-sons; ha-certainly; arjuna-Arjuna; pūrvakāḥ-heading all the sons.

The brother of Tāmasa Manu was the fifth Manu, named Raivata. His sons were headed by Arjuna, Bali and Vindhya.

TEXT 3

vibhur indraḥ sura-gaṇā

rājan bhūtarayādayaḥ

hiraṇyaromā vedaśirā

ūrdhvabāhv-ādayo dvijāḥ

SYNONYMS

vibhuḥ-Vibhu; indraḥ-the King of heaven; sura-gaṇāḥ-the demigods; rājan-O King; bhūtaraya-ādayaḥ-headed by the Bhūtarayas; hiraṇyaromā-Hiraṇyaromā; vedaśirā-Vedaśirā; ūrdhvabāhu-Ūrdhvabāhu; ādayaḥ-and others; dvijāḥ-the brāhmaṇas or ṛṣis who occupied the seven planets.

O King, in the millennium of Raivata Manu the King of heaven was known as Vibhu, among the demigods were the Bhūtarayas, and among the seven brāhmaṇas who occupied the seven planets were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu.

TEXT 4

patnī vikuṇṭhā śubhrasya

vaikuṇṭhaiḥ sura-sattamaiḥ

tayoḥ sva-kalayā jajñe

vaikuṇṭho bhagavān svayam

SYNONYMS

patnī-the wife; vikuṇṭhā-named Vikuṇṭhā; śubhrasya-of Śubhra; vaikuṇṭhaiḥ-with the Vaikuṇṭhas; sura-sat-tamaiḥ-demigods; tayoḥ-by Vikuṇṭhā and Śubhra; sva-kalayā-with plenary expansions; jajñe-appeared; vaikuṇṭhaḥ-the Lord; bhagavān-the Supreme Personality of Godhead; svayam-personally.

From the combination of Śubhra and his wife, Vikuṇṭhā, there appeared the Supreme Personality of Godhead, Vaikuṇṭha, along with demigods who were His personal plenary expansions.

TEXT 5

vaikuṇṭhaḥ kalpito yena

loko loka-namaskṛtaḥ

ramayā prārthyamānena

devyā tat-priya-kāmyayā

SYNONYMS

vaikuṇṭhaḥ-a Vaikuṇṭha planet; kalpitaḥ-was constructed; yena-by whom; lokaḥ-planet; loka-namaskṛtaḥ-worshiped by all people; ramayā-by Ramā, the goddess of fortune; prārthyamānena-being so requested; devyā-by the goddess; tat-her; priya-kāmyayā-just to please.

Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuṇṭha, at her request, created another Vaikuṇṭha planet, which is worshiped by everyone.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that this Vaikuṇṭha planet, like Śrīmad-Bhāgavatam, appears and is said to be born or created, but both Śrīmad-Bhāgavatam and Vaikuṇṭha eternally exist beyond the material universes, which are enveloped by eight kinds of coverings. As described in the Second Canto, Lord Brahmā saw Vaikuṇṭha before the creation of the universe. Vīrarāghava Ācārya mentions that this Vaikuṇṭha is within the universe. It is situated above the mountain known as Lokāloka. This planet is worshiped by everyone.

TEXT 6

tasyānubhāvaḥ kathito

guṇāś ca paramodayāḥ

bhaumān reṇūn sa vimame

yo viṣṇor varṇayed guṇān

SYNONYMS

tasya-of the Supreme Personality of Godhead appearing as Vaikuṇṭha; anubhāvaḥ-great activities; kathitaḥ-were explained; guṇāḥ-transcendental qualities; ca-also; parama-udayāḥ-greatly glorious; bhaumān-earthly; reṇūn-particles; saḥ-someone; vimame-can count; yaḥ-such a person; viṣṇoḥ-of Lord Viṣṇu; varṇayet-can count; guṇān-the transcendental qualities.

Although the great activities and transcendental qualities of the Supreme Personality of Godhead's various incarnations are wonderfully described, sometimes we are unable to understand them. Yet everything is possible for Lord Viṣṇu. If one could count the atoms of the universe, then he could count the qualities of the Supreme Personality of Godhead. But no one can count the atoms of the universe, nor can anyone count the transcendental qualities of the Lord.

The Lord's glorious activities referred to in this connection took place after His personal bodyguards Jaya and Vijaya became Daityas, having been cursed by the great sages Sanaka, Sanātana, Sanat-kumāra and Sanandana. Jaya, as Hiraṇyākṣa, had to fight with Varāhadeva, and that same Varāhadeva is mentioned in regard to the Raivata millennium. The fighting, however, took place during the reign of the first Manu, Svāyambhuva. Therefore according to some authorities there are two Varāhas. According to others, however, Varāha appeared during the regime of Svāyambhuva Manu and stayed in the water until that of Raivata Manu. Some may doubt that this could be possible, but the answer is that everything is possible. If one could count the atoms within the universe, one could count the qualities of Lord Viṣṇu. But the atoms of the universe are impossible for anyone to count, and similarly no one can count the transcendental qualities of the Lord.

TEXT 7

ṣaṣṭhaś ca cakṣuṣaḥ putraś

cākṣuṣo nāma vai manuḥ

pūru-pūruṣa-sudyumna-

pramukhāś cākṣuṣātmajāḥ

SYNONYMS

ṣaṣṭhaḥ-the sixth; ca-and; cakṣuṣaḥ-of Cakṣu; putraḥ-the son; cākṣuṣaḥ-Cākṣuṣa; nāma-named; vai-indeed; manuḥ-Manu; pūru-Pūru; pūruṣa-Pūruṣa; sudyumna-Sudyumna; pramukhāḥ-headed by; cākṣuṣa-ātma-jāḥ-the sons of Cākṣuṣa.

The son of Cakṣu known as Cākṣuṣa was the sixth Manu. He had many sons, headed by Pūru, Pūruṣa and Sudyumna.

TEXT 8

indro mantradrumas tatra

devā āpyādayo gaṇāḥ

munayas tatra vai rājan

haviṣmad-vīrakādayaḥ

SYNONYMS

indraḥ-the King of heaven; mantradrumaḥ-known as Mantradruma; tatra-in that sixth manvantara; devāḥ-the demigods; āpya-ādayaḥ-the Āpyas and others; gaṇāḥ-that assembly; munayaḥ-the seven sages; tatra-there; vai-indeed; rājan-O King; haviṣmat-of the name Haviṣmān; vīraka-ādayaḥ-Vīraka and others.

During the reign of Cākṣuṣa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Āpyas, and among the great sages were Haviṣmān and Vīraka.

TEXT 9

tatrāpi devasambhūtyāṁ

vairājasyābhavat sutaḥ

ajito nāma bhagavān

aṁśena jagataḥ patiḥ

SYNONYMS

tatra api-again in that sixth manvantara; devasambhūtyām-by Devasambhūti; vairājasya-by her husband, Vairāja; abhavat-there was; sutaḥ-a son; ajitaḥ nāma-by the name Ajita; bhagavān-the Supreme Personality of Godhead; aṁśena-partially; jagataḥ patiḥ-the master of the universe.

In this sixth manvantara millennium, Lord Viṣṇu, the master of the universe, appeared in His partial expansion. He was begotten by Vairāja in the womb of his wife, Devasambhūti, and His name was Ajita.

TEXT 10

payodhiṁ yena nirmathya

surāṇāṁ sādhitā sudhā

bhramamāṇo 'mbhasi dhṛtaḥ

kūrma-rūpeṇa mandaraḥ

SYNONYMS

payodhim-the ocean of milk; yena-by whom; nirmathya-by churning; surāṇām-of the demigods; sādhitā-produced; sudhā-nectar; bhramamāṇaḥ-moving here and there; ambhasi-within the water; dhṛtaḥ-was staying; kūrma-rūpeṇa-in the form of a tortoise; mandaraḥ-the mountain known as Mandara.

By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara.

TEXTS 11–12

śrī-rājovāca

yathā bhagavatā brahman

mathitaḥ kṣīra-sāgaraḥ

yad-arthaṁ vā yataś cādriṁ

dadhārāmbucarātmanā

yathāmṛtaṁ suraiḥ prāptaṁ

kiṁ cānyad abhavat tataḥ

etad bhagavataḥ karma

vadasva paramādbhutam

SYNONYMS

śrī-rājā uvāca-King Parīkṣit inquired; yathā-as; bhagavatā-by the Supreme Personality of Godhead; brahman-O learned brāhmaṇa; mathitaḥ-churned; kṣīra-sāgaraḥ-the ocean of milk; yat-artham-what was the purpose; vā-either; yataḥ-wherefrom, for what reason; ca-and; adrim-the mountain (Mandara); dadhāra-was staying; ambucara-ātmanā-in the form of a tortoise; yathā-as; amṛtam-nectar; suraiḥ-by the demigods; prāptam-was achieved; kim-what; ca-and; anyat-other; abhavat-became; tataḥ-thereafter; etat-all these; bhagavataḥ-of the Supreme Personality of Godhead; karma-pastimes, activities; vadasva-kindly describe; parama-adbhutam-because they are so wonderful.

King Parīkṣit inquired: O great brāhmaṇa, Śukadeva Gosvāmī, why and how did Lord Viṣṇu churn the ocean of milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? How did the demigods obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord.

TEXT 13

tvayā saṅkathyamānena

mahimnā sātvatāṁ pateḥ

nātitṛpyati me cittaṁ

suciraṁ tāpa-tāpitam

SYNONYMS

tvayā-by Your Holiness; saṅkathyamānena-being described; mahimnā-by all the glories; sātvatām pateḥ-of the Supreme Personality of Godhead, the master of the devotees; na-not; ati-tṛpyati-is sufficiently satisfied; me-my; cittam-heart; suciram-for such a long time; tāpa-by miseries; tāpitam-being distressed.

My heart, which is disturbed by the three miserable conditions of material life, is not yet sated with hearing you describe the glorious activities of the Lord, the Supreme Personality of Godhead, who is the master of the devotees.

TEXT 14

śrī-sūta uvāca

sampṛṣṭo bhagavān evaṁ

dvaipāyana-suto dvijāḥ

abhinandya harer vīryam

abhyācaṣṭuṁ pracakrame

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; sampṛṣṭaḥ-being questioned; bhagavān-Śukadeva Gosvāmī; evam-thus; dvaipāyana-sutaḥ-the son of Vyāsadeva; dvi-jāḥ-O brāhmaṇas assembled here; abhinandya-congratulating Mahārāja Parīkṣit; hareḥ vīryam-the glories of the Supreme Personality of Godhead; abhyācaṣṭum-to describe; pracakrame-endeavored.

Śrī Sūta Gosvāmī said: O learned brāhmaṇas assembled here at Naimiṣāraṇya, when Śukadeva Gosvāmī, the son of Dvaipāyana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead.

TEXTS 15–16

śrī-śuka uvāca

yadā yuddhe 'surair devā

badhyamānāḥ śitāyudhaiḥ

gatāsavo nipatitā

nottiṣṭheran sma bhūriśaḥ

yadā durvāsaḥ śāpena

sendrā lokās trayo nṛpa

niḥśrīkāś cābhavaṁs tatra

neśur ijyādayaḥ kriyāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yadā-when; yuddhe-in the fighting; asuraiḥ-by the demons; devāḥ-the demigods; badhyamānāḥ-besieged; śita-āyudhaiḥ-by serpent weapons; gata-āsavaḥ-almost dead; nipatitāḥ-some of them having fallen; na-not; uttiṣṭheran-got up again; sma-so became; bhūriśaḥ-the majority of them; yadā-when; durvāsaḥ-of Durvāsā Muni; śāpena-with the curse; sa-indrāḥ-with Indra; lokāḥ trayaḥ-the three worlds; nṛpa-O King; niḥśrīkāḥ-without any material opulence; ca-also; abhavan-became; tatra-at that time; neśuḥ-could not be performed; ijya-ādayaḥ-sacrifices; kriyāḥ-ritualistic ceremonies.

Śukadeva Gosvāmī said: When the asuras, with their serpent weapons, severely attacked the demigods in a fight, many of the demigods fell and lost their lives. Indeed, they could not be revived. At that time, O King, the demigods had been cursed by Durvāsā Muni, the three worlds were poverty-stricken, and therefore ritualistic ceremonies could not be performed. The effects of this were very serious.

It is described that while Durvāsā Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durvāsā Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durvāsā Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on one side by the fighting demons and on the other by the curse of Durvāsā Muni, lost all the material opulences in the three worlds.

To be extremely opulent in materialistic advancement is sometimes very risky. The materially opulent person does not care about anyone, and thus he commits offenses to great personalities, such as devotees and great saints. This is the way of material opulence. As described by Śukadeva Gosvāmī, dhana-durmadāndha: too much wealth makes one blind. This happens even to Indra in his heavenly kingdom, and what to speak of others in this material world? When one is materially opulent, he should learn to be sober and well-behaved toward Vaiṣṇavas and saintly persons; otherwise he will fall down.

TEXTS 17–18

niśāmyaitat sura-gaṇā

mahendra-varuṇādayaḥ

nādhyagacchan svayaṁ mantrair

mantrayanto viniścitam

tato brahma-sabhāṁ jagmur

meror mūrdhani sarvaśaḥ

sarvaṁ vijñāpayāṁ cakruḥ

praṇatāḥ parameṣṭhine

SYNONYMS

niśāmya-hearing; etat-this incident; sura-gaṇāḥ-all the demigods; mahā-indra-King Indra; varuṇa-ādayaḥ-Varuṇa and other demigods; na-not; adhyagacchan-reached; svayam-personally; mantraiḥ-by deliberation; mantrayantaḥ-discussing; viniścitam-a real conclusion; tataḥ-thereupon; brahma-sabhām-to the assembly of Lord Brahmā; jagmuḥ-they went; meroḥ-of Sumeru Mountain; mūrdhani-on the top; sarvaśaḥ-all of them; sarvam-everything; vijñāpayām cakruḥ-they informed; praṇatāḥ-offered obeisances; parameṣṭhine-unto Lord Brahmā.

Lord Indra, Varuṇa and the other demigods, seeing their lives in such a state, consulted among themselves, but they could not find any solution. Then all the demigods assembled and went together to the peak of Sumeru Mountain. There, in the assembly of Lord Brahmā, they fell down to offer Lord Brahmā their obeisances, and then they informed him of all the incidents that had taken place.

TEXTS 19–20

sa vilokyendra-vāyv-ādīn

niḥsattvān vigata-prabhān

lokān amaṅgala-prāyān

asurān ayathā vibhuḥ

samāhitena manasā

saṁsmaran puruṣaṁ param

uvācotphulla-vadano

devān sa bhagavān paraḥ

SYNONYMS

saḥ-Lord Brahmā; vilokya-looking over; indra-vāyu-ādīn-all the demigods, headed by Lord Indra and Vāyu; niḥsattvān-bereft of all spiritual potency; vigata-prabhān-bereft of all effulgence; lokān-all the three worlds; amaṅgala-prāyān-merged into misfortune; asurān-all the demons; ayathāḥ-flourishing; vibhuḥ-Lord Brahmā, the supreme within this material world; samāhitena-by full adjustment; manasā-of the mind; saṁsmaran-remembering again and again; puruṣam-the Supreme Person; param-transcendental; uvāca-said; utphulla-vadanaḥ-bright-faced; devān-unto the demigods; saḥ-he; bhagavān-the most powerful; paraḥ-of the demigods.

Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahmā, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows.

After hearing from the demigods the real situation, Lord Brahmā was very much concerned because the demons were unnecessarily so powerful. When demons become powerful, the entire world is placed in an awkward position because demons are simply interested in their own sense gratification and not in the welfare of the world. Demigods or devotees, however, are concerned with the welfare of all living beings. Śrīla Rūpa Gosvāmī, for example, left his ministership and went to Vṛndāvana for the benefit of the entire world (lokānāṁ hita-kāriṇau). This is the nature of a saintly person or demigod. Even impersonalists think of the welfare of all people. Thus Brahmā was very much concerned at seeing the demons in power.

TEXT 21

ahaṁ bhavo yūyam atho 'surādayo

manuṣya-tiryag-druma-gharma-jātayaḥ

yasyāvatārāṁśa-kalā-visarjitā

vrajāma sarve śaraṇaṁ tam avyayam

SYNONYMS

aham-I; bhavaḥ-Lord Śiva; yūyam-all of you demigods; atho-as well as; asura-ādayaḥ-demons and others; manuṣya-the human beings; tiryak-the animals; druma-the trees and plants; gharma-jātayaḥ-as well as the insects and germs born of perspiration; yasya-of whom (the Supreme Personality of Godhead); avatāra-of the puruṣa incarnation; aṁśa-of His part and parcel, the guṇa-avatāra, Brahmā; kalā-of Brahmā's sons; visarjitāḥ-produced by the generation; vrajāma-we shall go; sarve-all of us; śaraṇam-unto the shelter; tam-unto the Supreme; avyayam-the inexhaustible.

Lord Brahmā said: I, Lord Śiva, all of you demigods, the demons, the living entities born of perspiration, the living beings born of eggs, the trees and plants sprouting from the earth, and the living entities born from embryos-all come from the Supreme Lord, from His incarnation of rajo-guṇa [Lord Brahmā, the guṇa-avatāra] and from the great sages [ṛṣis] who are part of me. Let us therefore go to the Supreme Lord and take shelter of His lotus feet.

Some creatures are born from embryos, some from perspiration, and some from seeds. In this way, all living entities emanate from the guṇa-avatāra of the Supreme Personality of Godhead. Ultimately, the Supreme Personality of Godhead is the shelter of all living entities.

TEXT 22

na yasya vadhyo na ca rakṣaṇīyo

nopekṣaṇīyādaraṇīya-pakṣaḥ

tathāpi sarga-sthiti-saṁyamārthaṁ

dhatte rajaḥ-sattva-tamāṁsi kāle

SYNONYMS

na-not; yasya-by whom (the Lord); vadhyaḥ-anyone is to be killed; na-nor; ca-also; rakṣaṇīyaḥ-anyone is to be protected; na-nor; upekṣaṇīya-to be neglected; ādaraṇīya-to be worshiped; pakṣaḥ-part; tathāpi-still; sarga-creation; sthiti-maintenance; saṁyama-and annihilation; artham-for the sake of; dhatte-He accepts; rajaḥ-passion; sattva-goodness; tamāṁsi-and ignorance; kāle-in due course of time.

For the Supreme Personality of Godhead there is no one to be killed, no one to be protected, no one to be neglected and no one to be worshiped. Nonetheless, for the sake of creation, maintenance and annihilation according to time, He accepts different forms as incarnations either in the mode of goodness, the mode of passion or the mode of ignorance.

This verse explains that the Supreme Personality of Godhead is equal to everyone. This is confirmed by the Lord Himself in Bhagavad-gītā (9.29):

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." Although the Lord is impartial, He gives special attention to His devotees. Therefore the Lord says in Bhagavad-gītā (4.8):

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." The Lord has nothing to do with anyone's protection or destruction, but for the creation, maintenance and annihilation of this material world He apparently has to act either in goodness, in passion or in darkness. Actually, however, He is unaffected by these modes of material nature. He is the Supreme Lord of everyone. As a king sometimes punishes or rewards someone to maintain law and order, the Supreme Personality of Godhead, although having nothing to do with the activities of this material world, sometimes appears as various incarnations according to the time, place and object.

TEXT 23

ayaṁ ca tasya sthiti-pālana-kṣaṇaḥ

sattvaṁ juṣāṇasya bhavāya dehinām

tasmād vrajāmaḥ śaraṇaṁ jagad-guruṁ

svānāṁ sa no dhāsyati śaṁ sura-priyaḥ

SYNONYMS

ayam-this period; ca-also; tasya-of the Supreme Personality of Godhead; sthiti-pālana-kṣaṇaḥ-the time for maintenance, or for establishing His rule; sattvam-the mode of goodness; juṣāṇasya-accepting (now, without waiting); bhavāya-for the increased development or establishment; dehinām-of all living entities who accept material bodies; tasmāt-therefore; vrajāmaḥ-let us take; śaraṇam-shelter; jagat-gurum-at the lotus feet of the Supreme Personality of Godhead, who is the universal teacher; svānām-His own persons; saḥ-He (the Supreme Personality of Godhead); naḥ-unto us; dhāsyati-will give; śam-the good fortune we need; sura-priyaḥ-because He is naturally very dear to the devotees.

Now is the time to invoke the mode of goodness of the living entities who have accepted material bodies. The mode of goodness is meant to establish the Supreme Lord's rule, which will maintain the existence of the creation. Therefore, this is the opportune moment to take shelter of the Supreme Personality of Godhead. Because He is naturally very kind and dear to the demigods, He will certainly bestow good fortune upon us.

The material world is conducted by the three modes of nature, namely sattva-guṇa, rajo-guṇa and tamo-guṇa. By rajo-guṇa everything material is created, by sattva-guṇa everything material is maintained properly, and by tamo-guṇa, when the creation is improperly situated, everything is destroyed.

From this verse we can understand the situation of Kali-yuga, through which we are now passing. Just before the beginning of Kali-yuga-or, in other words, at the end of Dvāpara-yuga-Lord Śrī Kṛṣṇa appeared and left His instructions in the form of Bhagavad-gītā, in which He asked all living entities to surrender unto Him. Since the beginning of Kali-yuga, however, people have practically been unable to surrender to the lotus feet of Kṛṣṇa, and therefore, after some five thousand years, Kṛṣṇa came again as Śrī Caitanya Mahāprabhu just to teach the entire world how to surrender unto Him, unto Śrī Kṛṣṇa, and thus be purified.

Surrendering unto the lotus feet of Kṛṣṇa means achieving complete purification. Kṛṣṇa says in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Thus as soon as one surrenders unto the lotus feet of Kṛṣṇa, one certainly becomes free from all contamination.

Kali-yuga is full of contamination. This is described in the Śrīmad-Bhāgavatam (12.3.51):

kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet

This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of faults (doṣa-nidhi). But there is one chance, one opportunity. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: simply by chanting the Hare Kṛṣṇa mantra, one can be freed from the contamination of Kali-yuga and, in his original spiritual body, can return home, back to Godhead. This is the opportunity of Kali-yuga.

When Kṛṣṇa appeared, He gave His orders, and when Kṛṣṇa Himself appeared as a devotee, as Śrī Caitanya Mahāprabhu, He showed us the path by which to cross the ocean of Kali-yuga. That is the path of the Hare Kṛṣṇa movement. When Śrī Caitanya Mahāprabhu appeared, He ushered in the era for the saṅkīrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the saṅkīrtana movement and chanting the Hare Kṛṣṇa mahā-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come. Of these 427,000 years, the 10,000 years of the saṅkīrtana movement inaugurated by Śrī Caitanya Mahāprabhu 500 years ago provide the opportunity for the fallen souls of Kali-yuga to take to the Kṛṣṇa consciousness movement, chant the Hare Kṛṣṇa mahā-mantra and thus be delivered from the clutches of material existence and return home, back to Godhead.

Chanting of the Hare Kṛṣṇa mahā-mantra is potent always, but it is especially potent in this age of Kali. Therefore Śukadeva Gosvāmī, while instructing Mahārāja Parīkṣit, stressed this chanting of the Hare Kṛṣṇa mantra.

kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet

"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhāg. 12.3.51) Those who have accepted the task of spreading the Hare Kṛṣṇa mahā-mantra in full Kṛṣṇa consciousness should take this opportunity to deliver people very easily from the clutches of material existence. Our duty, therefore, is to follow the instructions of Śrī Caitanya Mahāprabhu and preach the Kṛṣṇa consciousness movement all over the world very sincerely. This is the best welfare activity for the peace and prosperity of human society.

Śrī Caitanya Mahāprabhu's movement consists of spreading kṛṣṇa-saṅkīrtana. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the Śrī Kṛṣṇa saṅkīrtana!" Why is it so glorious? This has also been explained by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by the chanting of the Hare Kṛṣṇa mahā-mantra, one's heart is cleansed. The whole difficulty is that in this age of Kali there is no sattva-guṇa and no clearance of the heart, and therefore people are making the mistake of identifying with their bodies. Even the big philosophers and scientists with whom we deal are practically all under the impression that they are their bodies. The other day we were discussing a prominent philosopher, Thomas Huxley, who was proud of being an Englishman. This means that he was in the bodily conception of life. Everywhere we find this same misunderstanding. As soon as one is in the bodily conception of life, one is nothing but an animal like a cat or a dog (sa eva go-kharaḥ [SB 10.84.13]). Thus the most dangerous of the dirty things within our hearts is this misidentification of the body as the self. Under the influence of this misunderstanding, one thinks, "I am this body. I am an Englishman. I am an Indian. I am an American. I am Hindu. I am Muslim." This misconception is the strongest impediment, and it must be removed. That is the instruction of Bhagavad-gītā and of Śrī Caitanya Mahāprabhu. Indeed, Bhagavad-gītā begins with this instruction:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Although the soul is within the body, nevertheless, because of misunderstanding and animal propensities one accepts the body as the self. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. To cleanse the core of the heart, which is full of misunderstanding, is possible only through śrī-kṛṣṇa-saṅkīrtana. The leaders of the Kṛṣṇa consciousness movement should very seriously take this opportunity to be kind to the fallen souls by delivering them from the misunderstanding of materialistic life.

One cannot be happy in any way within this material world. As stated in Bhagavad-gītā (8.16):

ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna

"From the highest planet in this material world down to the lowest, all are places of misery wherein repeated birth and death take place." Therefore, not to speak of going to the moon, even if one is promoted to the highest planetary system, Brahmaloka, there cannot be any happiness in this material world. If one actually wants happiness, one must go to the spiritual world. The material world is characterized by a struggle for existence, and survival of the fittest is a well-known principle, but the poor souls of this material world do not know what is survival and who is fit. Survival does not mean that one should die; survival means that one should not die, but should enjoy an everlastingly blissful life of knowledge. This is survival. The Kṛṣṇa consciousness movement is meant to make every person fit for survival. Indeed, it is meant to stop the struggle for existence. The Śrīmad-Bhāgavatam and Bhagavad-gītā give definite directions on how to stop the struggle for existence and how to survive in eternal life. The saṅkīrtana movement, therefore, is a great opportunity. Simply by hearing Bhagavad-gītā and chanting the Hare Kṛṣṇa mahā-mantra, one becomes completely purified. Thus the struggle for existence ceases, and one goes back home, back to Godhead.

TEXT 24

śrī-śuka uvāca

ity ābhāṣya surān vedhāḥ

saha devair arindama

ajitasya padaṁ sākṣāj

jagāma tamasaḥ param

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ābhāṣya-talking; surān-unto the demigods; vedhāḥ-Lord Brahmā, who is the head of this universe and who gives everyone good sense in Vedic knowledge; saha-with; devaiḥ-the demigods; arim-dama-O Mahārāja Parīkṣit, subduer of all kinds of enemies (such as the senses); ajitasya-of the Supreme Personality of Godhead; padam-to the place; sākṣāt-directly; jagāma-went; tamasaḥ-the world of darkness; param-transcendental to, beyond.

O Mahārāja Parīkṣit, subduer of all enemies, after Lord Brahmā finished speaking to the demigods, he took them with him to the abode of the Supreme Personality of Godhead, which is beyond this material world. The Lord's abode is on an island called Śvetadvīpa, which is situated in the ocean of milk.

Mahārāja Parīkṣit is addressed here as arindama, "subduer of all enemies." Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed. Mahārāja Parīkṣit is specifically addressed as arindama because in his political life he was able to subdue all kinds of enemies, and even though he was a young king, as soon as he heard that he was going to die within seven days, he immediately left his kingdom. He did not follow the dictates of enemies within his body, such as lust, greed and anger. He was not at all angry with the muni's son who had cursed him. Rather, he accepted the curse and prepared for his death in the association of Śukadeva Gosvāmī. Death is inevitable; no one can surpass the force of death. Therefore Mahārāja Parīkṣit, while fully alive, wanted to hear Śrīmad-Bhāgavatam. He is consequently addressed here as arindama.

Another word, sura-priya, is also significant. Although Kṛṣṇa, the Supreme Personality of Godhead, is equal toward everyone, He is especially inclined toward His devotees (ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham). The devotees are all demigods. There are two kinds of men within this world. One is called the deva, and the other is called the asura. The Padma Purāṇa states:

dvau bhūta-sargau loke 'smin
daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva
āsuras tad-viparyayaḥ

Anyone who is a devotee of Lord Kṛṣṇa is called a deva, and others, even though they may be devotees of demigods, are called asuras. Rāvaṇa, for example, was a great devotee of Lord Śiva, but he is described as an asura. Similarly, Hiraṇyakaśipu is described as a great devotee of Lord Brahmā, yet he was also an asura. Therefore, only the devotee of Lord Viṣṇu is called sura, not asura. Lord Kṛṣṇa is very much pleased with His devotees, even if they are not on the topmost stage of devotional service. Even on the lower stages of devotional service one is transcendental, and if one continues with devotional life, he continues to be a deva or sura. If one continues in this way, Kṛṣṇa will always be pleased with him and will give him all instructions so that he may very easily return home, back to Godhead.

Concerning ajitasya padam, the abode of the Supreme Personality of Godhead in the milk ocean of this material world, Śrīla Viśvanātha Cakravartī Ṭhākura says: padaṁ kṣīrodadhi-stha-śvetadvīpaṁ tamasaḥ prakṛteḥ param. The island known as Śvetadvīpa, which is in the ocean of milk, is transcendental. It has nothing to do with this material world. A city government may have a rest house where the governor and important government officers stay. Such a rest house is not an ordinary house. Similarly, although Śvetadvīpa, which is in the ocean of milk, is in this material world, it is paraṁ padam, transcendental.

TEXT 25

tatrādṛṣṭa-svarūpāya

śruta-pūrvāya vai prabhuḥ

stutim abrūta daivībhir

gīrbhis tv avahitendriyaḥ

SYNONYMS

tatra-there (at the Lord's abode known as Śvetadvīpa); adṛṣṭa-svarūpāya-unto the Supreme Personality of Godhead, who was not seen even by Lord Brahmā; śruta-pūrvāya-but who was heard about from the Vedas; vai-indeed; prabhuḥ-Lord Brahmā; stutim-prayers derived from Vedic literature; abrūta-performed; daivībhiḥ-by prayers mentioned in the Vedic literature or offered by persons strictly following Vedic principles; gīrbhiḥ-by such sound vibrations or songs; tu-then; avahita-indriyaḥ-fixed in mind, without deviation.

There [at Śvetadvīpa], Lord Brahmā offered prayers to the Supreme Personality of Godhead, even though he had never seen the Supreme Lord. Simply because Lord Brahmā had heard about the Supreme Personality of Godhead from Vedic literature, with a fixed mind he offered the Lord prayers as written or approved by Vedic literature.

It is said that when Brahmā and the other demigods go to see the Supreme Personality of Godhead in Śvetadvīpa, they cannot directly see Him, but their prayers are heard by the Lord, and the needful action is taken. This we have seen in many instances. The word śruta-pūrvāya is significant. We get experience by directly seeing or by hearing. If it is not possible to see someone directly, we can hear about him from authentic sources. Sometimes people ask whether we can show them God. This is ludicrous. It is not necessary for one to see God before he can accept God. Our sensory perception is always incomplete. Therefore, even if we see God, we may not be able to understand Him. When Kṛṣṇa was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Even though the rascals and fools saw Kṛṣṇa personally, they could not understand that He is the Supreme Personality of Godhead. Even upon seeing God personally, one who is unfortunate cannot understand Him. Therefore we have to hear about God, Kṛṣṇa, from the authentic Vedic literature and from persons who understand the Vedic version properly. Even though Brahmā had not seen the Supreme Personality of Godhead before, he was confident that the Lord was there in Śvetadvīpa. Thus he took the opportunity to go there and offer prayers to the Lord.

These prayers were not ordinary concocted prayers. Prayers must be approved by Vedic literature, as indicated in this verse by the words daivībhir gīrbhiḥ. In our Kṛṣṇa consciousness movement we do not allow any song that has not been approved or sung by bona fide devotees. We cannot allow cinema songs to be sung in the temple. We generally sing two songs. One is śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. This is bona fide. It is always mentioned in the Caitanya-caritāmṛta, and it is accepted by the ācāryas. The other, of course, is the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. We may also sing the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura and Locana dāsa Ṭhākura, but these two songs-"śrī-kṛṣṇa-caitanya" and the Hare Kṛṣṇa mahā-mantra-are sufficient to please the Supreme Personality of Godhead, although we cannot see Him. Seeing the Lord is not as important as appreciating Him from the authentic literature or the authentic statements of authorized persons.

TEXT 26

śrī-brahmovāca

avikriyaṁ satyam anantam ādyaṁ

guhā-śayaṁ niṣkalam apratarkyam

mano-'grayānaṁ vacasāniruktaṁ

namāmahe deva-varaṁ vareṇyam

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; avikriyam-unto the Personality of Godhead, who never changes (as opposed to material existence); satyam-the eternal supreme truth; anantam-unlimited; ādyam-the original cause of all causes; guhā-śayam-present in everyone's heart; niṣkalam-without any decrease in potency; apratarkyam-inconceivable, not within the jurisdiction of material arguments; manaḥ-agrayānam-more quick than the mind, inconceivable to mental speculation; vacasā-by jugglery of words; aniruktam-indescribable; namāmahe-all of us demigods offer our respectful obeisances; deva-varam-unto the Supreme Lord, who is not equalled or surpassed by anyone; vareṇyam-the supreme worshipable, who is worshiped by the Gāyatrī mantra.

Lord Brahmā said: O Supreme Lord, O changeless, unlimited supreme truth. You are the origin of everything. Being all-pervading, You are in everyone's heart and also in the atom. You have no material qualities. Indeed, You are inconceivable. The mind cannot catch You by speculation, and words fail to describe You. You are the supreme master of everyone, and therefore You are worshipable for everyone. We offer our respectful obeisances unto You.

The Supreme Personality of Godhead is not anything of material creation. Everything material must change from one form to another-for example, from earth to earthen pot and from earthen pot to earth again. All our creations are temporary, impermanent. The Supreme Personality of Godhead, however, is eternal, and similarly the living entities, who are parts of Him, are also eternal (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). The Supreme Personality of Godhead is sanātana, eternal, and the individual living entities are also eternal. The difference is that Kṛṣṇa, or God, is the supreme eternal, whereas the individual souls are minute, fragmental eternals. As stated in Bhagavad-gītā (13.3), kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Although the Lord is a living being and the individual souls are living beings, the Supreme Lord, unlike the individual souls, is vibhu, all-pervading, and ananta, unlimited. The Lord is the cause of everything. The living entities are innumerable, but the Lord is one. No one is greater than Him, and no one is equal to Him. Thus the Lord is the supreme worshipable object, as understood from the Vedic mantras (na tat-samaś cābhyadhikaś ca dṛśyate). The Lord is supreme because no one can evaluate Him by mental speculation or jugglery of words. The Lord can travel more quickly than the mind. In the śruti-mantras of Īśopaniṣad it is said:

anejad ekaṁ manaso javīyo
nainad devā āpnuvan pūrvam arṣat
tad dhāvato 'nyān atyeti tiṣṭhat
tasminn apo mātariśvā dadhāti

"Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence." (Īśopaniṣad 4) Thus the Supreme is never to be equaled by the subordinate living entities.

Because the Lord is situated in everyone's heart and the individual living entity is not, never should the individual living entity be equated with the Supreme Lord. In Bhagavad-gītā (15.15) the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." This does not mean, however, that everyone is equal to the Lord. In the śruti-mantras it is also said, hṛdi hy ayam ātmā pratiṣṭhitaḥ. In the beginning of Śrīmad-Bhāgavatam it is said, satyaṁ paraṁ dhīmahi. The Vedic mantras say, satyaṁ jñānam anantam and niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyam. God is supreme. Although naturally He does not do anything, He is doing everything. As the Lord says in Bhagavad-gītā:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)

mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate

"This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10) Thus although the Lord is silent in His abode, He is doing everything through His different energies (parāsya śaktir vividhaiva śrūyate).

All the Vedic mantras, or śruti-mantras, are included in this verse spoken by Lord Brahmā, for Brahmā and his followers, the Brahma-sampradāya, understand the Supreme Personality of Godhead through the paramparā system. We have to gain understanding through the words of our predecessors. There are twelve mahājanas, or authorities, of whom Brahmā is one.

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam

(Bhāg. 6.3.20)

We belong to the disciplic succession of Brahmā, and therefore we are known as the Brahma-sampradāya. As the demigods follow Lord Brahmā to understand the Supreme Personality of Godhead, we also have to follow the authorities of the paramparā system to understand the Lord.

TEXT 27

vipaścitaṁ prāṇa-mano-dhiyātmanām

arthendriyābhāsam anidram avraṇam

chāyātapau yatra na gṛdhra-pakṣau

tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe

SYNONYMS

vipaścitam-unto the omniscient; prāṇa-how the living force is working; manaḥ-how the mind is working; dhiya-how the intelligence is working; ātmanām-of all living entities; artha-the objects of the senses; indriya-the senses; ābhāsam-knowledge; anidram-always awake and free from ignorance; avraṇam-without a material body subject to pains and pleasures; chāyā-ātapau-the shelter for all who are suffering from ignorance; yatra-wherein; na-not; gṛdhra-pakṣau-partiality toward any living being; tam-unto Him; akṣaram-infallible; kham-all-pervading like the sky; tri-yugam-appearing with six opulences in three yugas (Satya, Tretā and Dvāpara); vrajāmahe-I take shelter.

The Supreme Personality of Godhead directly and indirectly knows how everything, including the living force, mind and intelligence, is working under His control. He is the illuminator of everything and has no ignorance. He does not have a material body subject to the reactions of previous activities, and He is free from the ignorance of partiality and materialistic education. I therefore take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading and as great as the sky and who appears with six opulences in three yugas [Satya, Tretā and Dvāpara].

In the beginning of Śrīmad-Bhāgavatam the Supreme Personality of Godhead is described in this way: janmādy asya yato'nvayād itarataś cārtheṣv abhijñaḥ [SB 1.1.1]. The Lord is the origin of all emanations, and He directly and indirectly knows everything about all the activities within His creation. Therefore the Lord is addressed here as vipaścitam, one who is full of all knowledge or who knows everything. The Lord is the Supreme Soul, and He knows everything about the living entities and their senses.

The word anidram, meaning "always awake and free from ignorance," is very important in this verse. As stated in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca: it is the Lord who gives intelligence to everyone and who causes everyone to forget. There are millions and millions of living entities, and the Lord gives them directions. Therefore He has no time to sleep, and He is never in ignorance of our activities. The Lord is the witness of everything; He sees what we are doing at every moment. The Lord is not covered by a body resulting from karma. Our bodies are formed as a result of our past deeds (karmaṇā daiva-netreṇa), but the Supreme Personality of Godhead does not have a material body, and therefore He has no avidyā, ignorance. He does not sleep, but is always alert and awake.

The Supreme Lord is described as tri-yuga because although He appeared variously in Satya-yuga, Tretā-yuga and Dvāpara-yuga, when He appeared in Kali-yuga He never declared Himself the Supreme Personality of Godhead.

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam

The Lord appears in Kali-yuga as a devotee. Thus although He is Kṛṣṇa, He chants the Hare Kṛṣṇa mantra like a devotee. Still, Śrīmad-Bhāgavatam (11.5.32) recommends:

yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ

Śrī Caitanya Mahāprabhu, whose complexion is not black like that of Kṛṣṇa but is golden (tviṣākṛṣṇam), is the Supreme Personality of Godhead. He is accompanied by associates like Nityānanda, Advaita, Gadādhara and Śrīvāsa. Those who are sufficiently intelligent worship this Supreme Personality of Godhead by performing saṅkīrtana-yajña. In this incarnation, the Supreme Lord declares Himself not to be the Supreme Lord, and therefore He is known as Tri-yuga.

TEXT 28

ajasya cakraṁ tv ajayeryamāṇaṁ

manomayaṁ pañcadaśāram āśu

tri-nābhi vidyuc-calam aṣṭa-nemi

yad-akṣam āhus tam ṛtaṁ prapadye

SYNONYMS

ajasya-of the living being; cakram-the wheel (the cycle of birth and death in this material world); tu-but; ajayā-by the external energy of the Supreme Lord; īryamāṇam-going around with great force; manaḥ-mayam-which is nothing but a mental creation depending chiefly on the mind; pañcadaśa-fifteen; aram-possessing spokes; āśu-very quick; tri-nābhi-having three naves (the three modes of material nature); vidyut-like electricity; calam-moving; aṣṭa-nemi-made of eight fellies (the eight external energies of the Lord-bhūmir āpo 'nalo vāyuḥ, etc.); yat-who; akṣam-the hub; āhuḥ-they say; tam-unto Him; ṛtam-the fact; prapadye-let us offer our respectful obeisances.

In the cycle of material activities, the material body resembles the wheel of a mental chariot. The ten senses [five for working and five for gathering knowledge] and the five life airs within the body form the fifteen spokes of the chariot's wheel. The three modes of nature [goodness, passion and ignorance] are its center of activities, and the eight ingredients of nature [earth, water, fire, air, sky, mind, intelligence and false ego] comprise the rim of the wheel. The external, material energy moves this wheel like electrical energy. Thus the wheel revolves very quickly around its hub or central support, the Supreme Personality of Godhead, who is the Supersoul and the ultimate truth. We offer our respectful obeisances unto Him.

The cycle of repeated birth and death is figuratively described herein. As stated in Bhagavad-gītā (7.5):

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

The entire world is going on because the living entity, who is part and parcel of the Supreme Lord, is utilizing the material energy. Under the clutches of the material energy, the jīvātmā is revolving on the wheel of birth and death under the direction of the Supreme Personality of Godhead. The central point is the Supersoul. As explained in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The material body of the living entity is a result of the conditioned soul's activities, and because the supporter is the Supersoul, the Supersoul is the true reality. Every one of us, therefore, should offer respectful obeisances to this central reality. One should not be misguided by the activities of this material world and forget the central point, the Absolute Truth. That is the instruction given here by Lord Brahmā.

TEXT 29

ya eka-varṇaṁ tamasaḥ paraṁ tad

alokam avyaktam ananta-pāram

āsāṁ cakāropasuparṇam enam

upāsate yoga-rathena dhīrāḥ

SYNONYMS

yaḥ-the Supreme Personality of Godhead who; eka-varṇam-absolute, situated in pure goodness; tamasaḥ-to the darkness of the material world; param-transcendental; tat-that; alokam-who cannot be seen; avyaktam-not manifested; ananta-pāram-unlimited, beyond the measurement of material time and space; āsām cakāra-situated; upa-suparṇam-on the back of Garuḍa; enam-Him; upāsate-worship; yoga-rathena-by the vehicle of mystic yoga; dhīrāḥ-persons who are sober, undisturbed by material agitation.

The Supreme Personality of Godhead is situated in pure goodness [śuddha-sattva], and therefore He is eka-varṇa-the oṁkāra [praṇava]. Because the Lord is beyond the cosmic manifestation, which is considered to be darkness, He is not visible to material eyes. Nonetheless, He is not separated from us by time or space, but is present everywhere. Seated on His carrier, Garuḍa, He is worshiped by means of mystical yogic power by those who have achieved freedom from agitation. Let us all offer our respectful obeisances unto Him.

Sattvaṁ viśuddhaṁ vasudeva-śabditam (Bhāg. 4.3.23). In this material world, the three modes of material nature-goodness, passion and ignorance-prevail. Among these three, goodness is the platform of knowledge, and passion brings about a mixture of knowledge and ignorance, but the mode of ignorance is full of darkness. Therefore the Supreme Personality of Godhead is beyond darkness and passion. He is on the platform where goodness or knowledge is not disturbed by passion and ignorance. This is called the vasudeva platform. It is on this platform of vasudeva that Vāsudeva, or Kṛṣṇa, can appear. Thus Kṛṣṇa appeared on this planet as the son of Vasudeva. Because the Lord is situated beyond the three modes of material nature, He is unseen by those who are dominated by these three modes. One must therefore become dhīra, or undisturbed by the modes of material nature. The process of yoga may be practiced by one who is free from the agitation of these modes. Therefore yoga is defined in this way: yoga indriya-saṁyamaḥ. As previously explained, we are disturbed by the indriyas, or senses. Moreover, we are agitated by the three modes of material nature, which are imposed upon us by the external energy. In conditional life, the living entity moves turbulently in the whirlpool of birth and death, but when one is situated on the transcendental platform of viśuddha-sattva, pure goodness, he can see the Supreme Personality of Godhead, who sits on the back of Garuḍa. Lord Brahmā offers his respectful obeisances unto that Supreme Lord.

TEXT 30

na yasya kaścātititarti māyāṁ

yayā jano muhyati veda nārtham

taṁ nirjitātmātma-guṇaṁ pareśaṁ

namāma bhūteṣu samaṁ carantam

SYNONYMS

na-not; yasya-of whom (the Supreme Personality of Godhead); kaśca-anyone; atititarti-is able to overcome; māyām-the illusory energy; yayā-by whom (by the illusory energy); janaḥ-people in general; muhyati-become bewildered; veda-understand; na-not; artham-the aim of life; tam-unto Him (the Supreme Personality of Godhead); nirjita-completely controlling; ātmā-the living entities; ātma-guṇam-and His external energy; para-īśam-the Lord, who is transcendentally situated; namāma-we offer our respectful obeisances; bhūteṣu-unto all living beings; samam-equally situated, or equipoised; carantam-controlling or ruling them.

No one can overcome the Supreme Personality of Godhead's illusory energy [māyā], which is so strong that it bewilders everyone, making one lose the sense to understand the aim of life. That same māyā, however, is subdued by the Supreme Personality of Godhead, who rules everyone and who is equally disposed toward all living entities. Let us offer our obeisances unto Him.

The prowess of the Supreme Personality of Godhead, Viṣṇu, certainly controls all living entities, so much so that the living entities have forgotten the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] the living entities have forgotten that the aim of life is to go back home, back to Godhead. The external energy of the Supreme Personality of Godhead gives all conditioned souls what appears to be an opportunity to be happy within this material world, but that is māyā; in other words, it is a dream that is never to be fulfilled. Thus every living being is illusioned by the external energy of the Supreme Lord. That illusory energy is undoubtedly very strong, but she is fully under the control of the transcendental person who is described in this verse as pareśam, the transcendental Lord. The Lord is not a part of the material creation, but is beyond the creation. Therefore, not only does He control the conditioned souls through His external energy, but He also controls the external energy itself. Bhagavad-gītā clearly says that the strong material energy controls everyone and that getting out of her control is extremely difficult. That controlling energy belongs to the Supreme Personality of Godhead and works under His control. The living entities, however, being subdued by the material energy, have forgotten the Supreme Personality of Godhead.

TEXT 31

ime vayaṁ yat-priyayaiva tanvā

sattvena sṛṣṭā bahir-antar-āviḥ

gatiṁ na sūkṣmām ṛṣayaś ca vidmahe

kuto 'surādyā itara-pradhānāḥ

SYNONYMS

ime-these; vayam-we (the demigods); yat-to whom; priyayā-appearing very near and dear; eva-certainly; tanvā-the material body; sattvena-by the mode of goodness; sṛṣṭāḥ-created; bahiḥ-antaḥ-āviḥ-although fully aware, internally and externally; gatim-destination; na-not; sūkṣmām-very subtle; ṛṣayaḥ-great saintly persons; ca-also; vidmahe-understand; kutaḥ-how; asura-ādyāḥ-the demons and atheists; itara-who are insignificant in their identities; pradhānāḥ-although they are leaders of their own societies.

Since our bodies are made of sattva-guṇa, we, the demigods, are internally and externally situated in goodness. All the great saints are also situated in that way. Therefore, if even we cannot understand the Supreme Personality of Godhead, what is to be said of those who are most insignificant in their bodily constitutions, being situated in the modes of passion and ignorance? How can they understand the Lord? Let us offer our respectful obeisances unto Him.

Atheists and demons cannot understand the Supreme Personality of Godhead, although He is situated within everyone. For them the Lord finally appears in the form of death, as confirmed in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). Atheists think that they are independent, and therefore they do not care about the supremacy of the Lord, yet the Lord asserts His supremacy when He overcomes them as death. At the time of death, their attempts to use their so-called scientific knowledge and philosophical speculation to deny the supremacy of the Lord cannot work. Hiraṇyakaśipu, for example, was an exalted representative of the atheistic class of men. He always challenged the existence of God, and thus he became inimical even toward his own son. Everyone was afraid of Hiraṇyakaśipu's atheistic principles. Nonetheless, when Lord Nṛsiṁhadeva appeared in order to kill him, Hiraṇyakaśipu's atheistic principles could not save him. Lord Nṛsiṁhadeva killed Hiraṇyakaśipu and took away all his power, influence and pride. Atheistic men, however, never understand how everything they create is annihilated. The Supersoul is situated within them, but because of the predominance of the modes of passion and ignorance, they cannot understand the supremacy of the Lord. Even the demigods, the devotees, who are transcendentally situated or situated on the platform of goodness, are not fully aware of the qualities and position of the Lord. How then can the demons and atheists understand the Supreme Personality of Godhead? It is not possible. Therefore, to gain this understanding, the demigods, headed by Lord Brahmā, offered their respectful obeisances to the Lord.

TEXT 32

pādau mahīyaṁ sva-kṛtaiva yasya

catur-vidho yatra hi bhūta-sargaḥ

sa vai mahā-pūruṣa ātma-tantraḥ

prasīdatāṁ brahma mahā-vibhūtiḥ

SYNONYMS

pādau-His lotus feet; mahī-the earth; iyam-this; sva-kṛta-created by Himself; eva-indeed; yasya-of whom; catuḥ-vidhaḥ-of four kinds of living entities; yatra-wherein; hi-indeed; bhūta-sargaḥ-material creation; saḥ-He; vai-indeed; mahā-pūruṣaḥ-the Supreme Person; ātma-tantraḥ-self-sufficient; prasīdatām-may He be merciful to us; brahma-the greatest; mahā-vibhūtiḥ-with unlimited potency.

On this earth there are four kinds of living entities, who are all created by Him. The material creation rests on His lotus feet. He is the great Supreme Person, full of opulence and power. May He be pleased with us.

The word mahī refers to the five material elements-earth, water, air, fire and sky-which rest upon the lotus feet of the Supreme Personality of Godhead. Mahat-padaṁ puṇya-yaśo murāreḥ. The mahat-tattva, the total material energy, rests on His lotus feet, for the cosmic manifestation is but another opulence of the Lord. In this cosmic manifestation there are four kinds of living entities-jarāyu ja (those born from embryos), aṇḍa ja (those born from eggs), sveda ja (those born from perspiration), and udbhijja (those born from seeds). Everything is generated from the Lord, as confirmed in the Vedānta-sūtra (janmādy asya yataḥ [SB 1.1.1]). No one is independent, but the Supreme Soul is completely independent. Janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ [SB 1.1.1]. The word sva-rāṭ means "independent." We are dependent, whereas the Supreme Lord is completely independent. Therefore the Supreme Lord is the greatest of all. Even Lord Brahmā, who created the cosmic manifestation, is but another opulence of the Supreme Personality of Godhead. The material creation is activated by the Lord, and therefore the Lord is not a part of the material creation. The Lord exists in His original, spiritual position. The universal form of the Lord, vairāja-mūrti, is another feature of the Supreme Personality of Godhead.

TEXT 33

ambhas tu yad-reta udāra-vīryaṁ

sidhyanti jīvanty uta vardhamānāḥ

lokā yato 'thākhila-loka-pālāḥ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

ambhaḥ-the masses of water seen on this planet or on others; tu-but; yat-retaḥ-His semen; udāra-vīryam-so powerful; sidhyanti-are generated; jīvanti-live; uta-indeed; vardhamānāḥ-flourish; lokāḥ-all the three worlds; yataḥ-from which; atha-also; akhila-loka-pālāḥ-all the demigods throughout the universe; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-a person with unlimited potency.

The entire cosmic manifestation has emerged from water, and it is because of water that all living entities endure, live and develop. This water is nothing but the semen of the Supreme Personality of Godhead. Therefore, may the Supreme Personality of Godhead, who has such great potency, be pleased with us.

Despite the theories of so-called scientists, the vast quantities of water on this planet and on other planets are not created by a mixture of hydrogen and oxygen. Rather, the water is sometimes explained to be the perspiration and sometimes the semen of the Supreme Personality of Godhead. It is from water that all living entities emerge, and because of water they live and grow. If there were no water, all life would cease. Water is the source of life for everyone. Therefore, by the grace of the Supreme Personality of Godhead, we have so much water all over the world.

TEXT 34

somaṁ mano yasya samāmananti

divaukasāṁ yo balam andha āyuḥ

īśo nagānāṁ prajanaḥ prajānāṁ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

somam-the moon; manaḥ-the mind; yasya-of whom (of the Supreme Personality of Godhead); samāmananti-they say; divaukasām-of the denizens of the upper planetary systems; yaḥ-who; balam-the strength; andhaḥ-the food grains; āyuḥ-the duration of life; īśaḥ-the Supreme Lord; nagānām-of the trees; prajanaḥ-the source of breeding; prajānām-of all living entities; prasīdatām-may He be pleased; naḥ-upon us; saḥ-that Supreme Personality of Godhead; mahā-vibhūtiḥ-the source of all opulences.

Soma, the moon, is the source of food grains, strength and longevity for all the demigods. He is also the master of all vegetation and the source of generation for all living entities. As stated by learned scholars, the moon is the mind of the Supreme Personality of Godhead. May that Supreme Personality of Godhead, the source of all opulences, be pleased with us.

Soma, the predominating deity of the moon, is the source of food grains and therefore the source of strength even for the celestial beings, the demigods. He is the vital force for all vegetation. Unfortunately, modern so-called scientists, who do not fully understand the moon, describe the moon as being full of deserts. Since the moon is the source for our vegetation, how can the moon be a desert? The moonshine is the vital force for all vegetation, and therefore we cannot possibly accept that the moon is a desert.

TEXT 35

agnir mukhaṁ yasya tu jāta-vedā

jātaḥ kriyā-kāṇḍa-nimitta-janmā

antaḥ-samudre 'nupacan sva-dhātūn

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

agniḥ-fire; mukham-the mouth through which the Supreme Personality of Godhead eats; yasya-of whom; tu-but; jāta-vedāḥ-the producer of wealth or of all necessities of life; jātaḥ-produced; kriyā-kāṇḍa-ritualistic ceremonies; nimitta-for the sake of; janmā-formed for this reason; antaḥ-samudre-within the depths of the ocean; anupacan-always digesting; sva-dhātūn-all elements; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.

Fire, which is born for the sake of accepting oblations in ritualistic ceremonies, is the mouth of the Supreme Personality of Godhead. Fire exists within the depths of the ocean to produce wealth, and fire is also present in the abdomen to digest food and produce various secretions for the maintenance of the body. May that supremely powerful Personality of Godhead be pleased with us.

TEXT 36

yac-cakṣur āsīt taraṇir deva-yānaṁ

trayīmayo brahmaṇa eṣa dhiṣṇyam

dvāraṁ ca mukter amṛtaṁ ca mṛtyuḥ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

yat-that which; cakṣuḥ-eye; āsīt-became; taraṇiḥ-the sun-god; deva-yānam-the predominating deity for the path of deliverance for the demigods; trayī-mayaḥ-for the sake of guidance in karma-kāṇḍa Vedic knowledge; brahmaṇaḥ-of the supreme truth; eṣaḥ-this; dhiṣṇyam-the place for realization; dvāram ca-as well as the gateway; mukteḥ-for liberation; amṛtam-the path of eternal life; ca-as well as; mṛtyuḥ-the cause of death; prasīdatām-may He be pleased; naḥ-upon us; saḥ-that Supreme Personality of Godhead; mahā-vibhūtiḥ-the all-powerful.

The sun-god marks the path of liberation, which is called arcirādi-vartma. He is the chief source for understanding of the Vedas, he is the abode where the Absolute Truth can be worshiped, He is the gateway to liberation, and he is the source of eternal life as well as the cause of death. The sun-god is the eye of the Lord. May that Supreme Lord, who is supremely opulent, be pleased with us.

The sun-god is considered to be the chief of the demigods. He is also considered to be the demigod who watches the northern side of the universe. He gives help for understanding the Vedas. As confirmed in Brahma-saṁhitā (5.52):

yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The sun, full of infinite effulgence, is the king of all the planets and the image of the good soul. The sun is like the eye of the Supreme Lord. I adore the primeval Lord Govinda, in pursuance of whose order the sun performs his journey, mounting the wheel of time." The sun is actually the eye of the Lord. In the Vedic mantras it is said that unless the Supreme Personality of Godhead sees, no one can see. Unless there is sunlight, no living entity on any planet can see. Therefore the sun is considered to be the eye of the Supreme Lord. That is confirmed here by the words yac-cakṣur āsīt and in the Brahma-saṁhitā by the words yac-cakṣur eṣa savitā. The word savitā means the sun-god.

TEXT 37

prāṇād abhūd yasya carācarāṇāṁ

prāṇaḥ saho balam ojaś ca vāyuḥ

anvāsma samrājam ivānugā vayaṁ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

prāṇāt-from the vital force; abhūt-generated; yasya-of whom; cara-acarāṇām-of all living entities, moving and nonmoving; prāṇaḥ-the vital force; sahaḥ-the basic principle of life; balam-strength; ojaḥ-the vital force; ca-and; vāyuḥ-the air; anvāsma-follow; samrājam-an emperor; iva-like; anugāḥ-followers; vayam-all of us; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.

All living entities, moving and nonmoving, receive their vital force, their bodily strength and their very lives from the air. All of us follow the air for our vital force, exactly as servants follow an emperor. The vital force of air is generated from the original vital force of the Supreme Personality of Godhead. May that Supreme Lord be pleased with us.

TEXT 38

śrotrād diśo yasya hṛdaś ca khāni

prajajñire khaṁ puruṣasya nābhyāḥ

prāṇendriyātmāsu-śarīra-ketaḥ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

śrotrāt-from the ears; diśaḥ-different directions; yasya-of whom; hṛdaḥ-from the heart; ca-also; khāni-the holes of the body; prajajñire-generated; kham-the sky; puruṣasya-of the Supreme Person; nābhyāḥ-from the navel; prāṇa-of the life force; indriya-senses; ātmā-mind; asu-vital force; śarīra-and body; ketaḥ-the shelter; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.

May the supremely powerful Personality of Godhead be pleased with us. The different directions are generated from His ears, the holes of the body come from His heart, and the vital force, the senses, the mind, the air within the body, and the ether, which is the shelter of the body, come from His navel.

TEXT 39

balān mahendras tri-daśāḥ prasādān

manyor girīśo dhiṣaṇād viriñcaḥ

khebhyas tu chandāṁsy ṛṣayo meḍhrataḥ kaḥ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

balāt-by His strength; mahā-indraḥ-King Indra became possible; tri-daśāḥ-as well as the demigods; prasādāt-by satisfaction; manyoḥ-by anger; giri-īśaḥ-Lord Śiva; dhiṣaṇāt-from sober intelligence; viriñcaḥ-Lord Brahmā; khebhyaḥ-from the bodily holes; tu-as well as; chandāṁsi-Vedic mantras; ṛṣayaḥ-great saintly persons; meḍhrataḥ-from the genitals; kaḥ-the prajāpatis; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the Supreme Personality of Godhead, who has extraordinary power.

Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the mercy of the Lord, Lord Śiva was generated from the anger of the Lord, and Lord Brahmā from His sober intelligence. The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajāpatis were generated from His genitals. May that supremely powerful Lord be pleased with us.

TEXT 40

śrīr vakṣasaḥ pitaraś chāyayāsan

dharmaḥ stanād itaraḥ pṛṣṭhato 'bhūt

dyaur yasya śīrṣṇo 'psaraso vihārāt

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

śrīḥ-the goddess of fortune; vakṣasaḥ-from His chest; pitaraḥ-the inhabitants of Pitṛloka; chāyayā-from His shadow; āsan-became possible; dharmaḥ-the principle of religion; stanāt-from His bosom; itaraḥ-irreligion (the opposite of dharma); pṛṣṭhataḥ-from the back; abhūt-became possible; dyauḥ-the heavenly planets; yasya-of whom; śīrṣṇaḥ-from the top of the head; apsarasaḥ-the inhabitants of Apsaroloka; vihārāt-by His sense enjoyment; prasīdatām-kindly be pleased; naḥ-upon us; saḥ-He (the Supreme Personality of Godhead); mahā-vibhūtiḥ-the greatest in all prowess.

The goddess of fortune was generated from His chest, the inhabitants of Pitṛloka from His shadow, religion from His bosom, and irreligion [the opposite of religion] from His back. The heavenly planets were generated from the top of His head, and the Apsarās from His sense enjoyment. May that supremely powerful Personality of Godhead be pleased with us.

TEXT 41

vipro mukhād brahma ca yasya guhyaṁ

rājanya āsīd bhujayor balaṁ ca

ūrvor viḍ ojo 'ṅghrir aveda-śūdrau

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

vipraḥ-the brāhmaṇas; mukhāt-from His mouth; brahma-the Vedic literatures; ca-also; yasya-of whom; guhyam-from His confidential knowledge; rājanyaḥ-the kṣatriyas; āsīt-became possible; bhujayoḥ-from His arms; balam ca-as well as bodily strength; ūrvoḥ-from the thighs; viṭ-vaiśyas; ojaḥ-and their expert productive knowledge; aṅghriḥ-from His feet; aveda-those who are beyond the jurisdiction of Vedic knowledge; śūdrau-the worker class; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful Personality of Godhead.

The brāhmaṇas and Vedic knowledge come from the mouth of the Supreme Personality of Godhead, the kṣatriyas and bodily strength come from His arms, the vaiśyas and their expert knowledge in productivity and wealth come from His thighs, and the śūdras, who are outside of Vedic knowledge, come from His feet. May that Supreme Personality of Godhead, who is full in prowess, be pleased with us.

TEXT 42

lobho 'dharāt prītir upary abhūd dyutir

nastaḥ paśavyaḥ sparśena kāmaḥ

bhruvor yamaḥ pakṣma-bhavas tu kālaḥ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

lobhaḥ-greed; adharāt-from the lower lip; prītiḥ-affection; upari-from the upper lip; abhūt-became possible; dyutiḥ-bodily luster; nastaḥ-from the nose; paśavyaḥ-fit for the animals; sparśena-by the touch; kāmaḥ-lusty desires; bhruvoḥ-from the eyebrows; yamaḥ-Yamarāja became possible; pakṣma-bhavaḥ-from the eyelashes; tu-but; kālaḥ-eternal time, which brings death; prasīdatām-be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the Supreme Personality of Godhead, who has great prowess.

Greed is generated from His lower lip, affection from His upper lip, bodily luster from His nose, animalistic lusty desires from His sense of touch, Yamarāja from His eyebrows, and eternal time from His eyelashes. May that Supreme Lord be pleased with us.

TEXT 43

dravyaṁ vayaḥ karma guṇān viśeṣaṁ

yad-yogamāyā-vihitān vadanti

yad durvibhāvyaṁ prabudhāpabādhaṁ

prasīdatāṁ naḥ sa mahā-vibhūtiḥ

SYNONYMS

dravyam-the five elements of the material world; vayaḥ-time; karma-fruitive activities; guṇān-the three modes of material nature; viśeṣam-the varieties caused by combinations of the twenty-three elements; yat-that which; yoga-māyā-by the Lord's creative potency; vihitān-all done; vadanti-all learned men say; yat durvibhāvyam-which is actually extremely difficult to understand; prabudha-apabādham-rejected by the learned, by those who are fully aware; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the controller of everything.

All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the varieties produced by these modes are all creations of yogamāyā. This material world is therefore extremely difficult to understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the controller of everything, be pleased with us.

The word durvibhāvyam is very important in this verse. No one can understand how everything is happening in this material world by the arrangement of the Supreme Personality of Godhead through His material energies. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: everything is actually happening under the direction of the Supreme Personality of Godhead. This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kṛṣṇa has also advised, that this material world is duḥkhālayam aśāśvatam; [Bg. 8.15] in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom. Even though we cannot understand what this material world is, we should be ready to reject it in accordance with the advice of learned persons, especially the advice of Kṛṣṇa. Kṛṣṇa says:

mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." (Bg. 8.15) One has to return home, back to Godhead, for this is the highest perfection of life. To go back to Godhead means to reject this material world. Although we cannot understand the functions of this material world and whether it is good for us or bad for us, in accordance with the advice of the supreme authority we must reject it and go back home, back to Godhead.

TEXT 44

namo 'stu tasmā upaśānta-śaktaye

svārājya-lābha-pratipūritātmane

guṇeṣu māyā-raciteṣu vṛttibhir

na sajjamānāya nabhasvad-ūtaye

SYNONYMS

namaḥ-our respectful obeisances; astu-let there be; tasmai-unto Him; upaśānta-śaktaye-who does not endeavor to achieve anything else, who is free from restlessness; svārājya-completely independent; lābha-of all gains; pratipūrita-fully achieved; ātmane-unto the Supreme Personality of Godhead; guṇeṣu-of the material world, which is moving because of the three modes of nature; māyā-raciteṣu-things created by the external energy; vṛttibhiḥ-by such activities of the senses; na sajjamānāya-one who does not become attached, or one who is above material pains and pleasures; nabhasvat-the air; ūtaye-unto the Lord, who has created this material world as His pastime.

Let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is completely silent, free from endeavor, and completely satisfied by His own achievements. He is not attached to the activities of the material world through His senses. Indeed, in performing His pastimes in this material world, He is just like the unattached air.

We can simply understand that behind the activities of material nature is the Supreme Lord, by whose indications everything takes place, although we cannot see Him. Even without seeing Him, we should offer Him our respectful obeisances. We should know that He is complete. Everything is done systematically by His energies (parāsya śaktir vividhaiva śrūyate), and therefore He has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate). As indicated here by the word upaśānta-śaktaye, His different energies act, but although He sets these energies in action, He Himself has nothing to do. He is not attached to anything, for He is the Supreme Personality of Godhead. Therefore, let us offer our respectful obeisances unto Him.

TEXT 45

sa tvaṁ no darśayātmānam

asmat-karaṇa-gocaram

prapannānāṁ didṛkṣūṇāṁ

sasmitaṁ te mukhāmbujam

SYNONYMS

saḥ-He (the Supreme Personality of Godhead); tvam-You are my Lord; naḥ-to us; darśaya-be visible; ātmānam-in Your original form; asmat-karaṇa-gocaram-appreciable by our direct senses, especially by our eyes; prapannānām-we are all surrendered unto You; didṛkṣūṇām-yet we wish to see You; sasmitam-smiling; te-Your; mukha-ambujam-lotuslike face.

O Supreme Personality of Godhead, we are surrendered unto You, yet we wish to see You. Please make Your original form and smiling lotus face visible to our eyes and appreciable to our other senses.

The devotees are always eager to see the Supreme Personality of Godhead in His original form, with His smiling lotuslike face. They are not interested in experiencing the impersonal form. The Lord has both impersonal and personal features. The impersonalists have no idea of the personal feature of the Lord, but Lord Brahmā and the members of his disciplic succession want to see the Lord in His personal form. Without a personal form there can be no question of a smiling face, which is clearly indicated here by the words sasmitam te mukhāmbujam. Those who are in the Vaiṣṇava sampradāya of Brahmā always want to see the Supreme Personality of Godhead. They are eager to realize the Lord's personal feature, not the impersonal feature. As clearly stated here, asmat-karaṇa-gocaram: the personal feature of the Lord can be directly perceived by our senses.

TEXT 46

tais taiḥ svecchā-bhūtai rūpaiḥ

kāle kāle svayaṁ vibho

karma durviṣahaṁ yan no

bhagavāṁs tat karoti hi

SYNONYMS

taiḥ-by such appearances; taiḥ-by such incarnations; sva-icchā-bhūtaiḥ-all appearing by Your personal sweet will; rūpaiḥ-by factual forms; kāle kāle-in different millenniums; svayam-personally; vibho-O Supreme; karma-activities; durviṣaham-uncommon (unable to be enacted by anyone else); yat-that which; naḥ-unto us; bhagavān-the Supreme Personality of Godhead; tat-that; karoti-executes; hi-indeed.

O Lord, O Supreme Personality of Godhead, by Your sweet will You appear in various incarnations, millennium after millennium, and act wonderfully, performing uncommon activities that would be impossible for us.

The Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." Thus it is not imagination but a fact that the Supreme Personality of Godhead, by His sweet will, appears in different incarnations, such as Matsya, Kūrma, Varāha, Nṛsiṁha, Vāmana, Paraśurāma, Rāmacandra, Balarāma, Buddha and many other forms. Devotees are always eager to see one of the Lord's innumerable forms. It is said that just as no one can count how many waves there are in the sea, no one can count the forms of the Lord. This does not mean, however, that anyone can claim to be a form of the Lord and be acceptable as an incarnation. The incarnation of the Supreme Personality of Godhead must be accepted in terms of the descriptions found in the śāstras. Lord Brahmā is eager to see the incarnation of the Lord, or the original source of all incarnations; he is not eager to see an imposter. The incarnation's activities are proof of His identity. All the incarnations described in the śāstras act wonderfully (keśava dhṛta-mīna-śarīra jaya jagadīśa hare). It is only by the personal sweet will of the Supreme Personality of Godhead that He appears and disappears, and only fortunate devotees can expect to see Him face to face.

TEXT 47

kleśa-bhūry-alpa-sārāṇi

karmāṇi viphalāni vā

dehināṁ viṣayārtānāṁ

na tathaivārpitaṁ tvayi

SYNONYMS

kleśa-hardship; bhūri-very much; alpa-very little; sārāṇi-good result; karmāṇi-activities; viphalāni-frustration; vā-either; dehinām-of persons; viṣaya-artānām-who are eager to enjoy the material world; na-not; tathā-like that; eva-indeed; arpitam-dedicated; tvayi-unto Your Lordship.

Karmīs are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations.

We can practically see how the devotees who have dedicated their lives for the service of the Lord in the Kṛṣṇa consciousness movement are getting immense opportunities for the service of the Supreme Personality of Godhead without working very hard. The Kṛṣṇa consciousness movement actually started with only forty rupees, but now it has more than forty crores worth of property, and all this opulence has been achieved within eight or ten years. No karmī can expect to improve his business so swiftly, and besides that, whatever a karmī acquires is temporary and sometimes frustrating. In Kṛṣṇa consciousness, however, everything is encouraging and improving. The Kṛṣṇa consciousness movement is not very popular with the karmīs because this movement recommends that one refrain from illicit sex, meat-eating, gambling and intoxication. These are restrictions that karmīs very much dislike. Nonetheless, in the presence of so many enemies, this movement is progressing, going forward without impediments. If the devotees continue to spread this movement, dedicating life and soul to the lotus feet of Kṛṣṇa, no one will be able to check it. The movement will go forward without limits. Chant Hare Kṛṣṇa!

TEXT 48

nāvamaḥ karma-kalpo 'pi

viphalāyeśvarārpitaḥ

kalpate puruṣasyaiva

sa hy ātmā dayito hitaḥ

SYNONYMS

na-not; avamaḥ-very little, or insignificant; karma-activities; kalpaḥ-rightly executed; api-even; viphalāya-go in vain; īśvara-arpitaḥ-because of being dedicated to the Supreme Personality of Godhead; kalpate-it is so accepted; puruṣasya-of all persons; eva-indeed; saḥ-the Supreme Personality of Godhead; hi-certainly; ātmā-the Supersoul, the supreme father; dayitaḥ-extremely dear; hitaḥ-beneficial.

Activities dedicated to the Supreme Personality of Godhead, even if performed in small measure, never go in vain. The Supreme Personality of Godhead, being the supreme father, is naturally very dear and always ready to act for the good of the living entities.

In Bhagavad-gītā (2.40), the Lord says svalpam apy asya dharmasya trāyate mahato bhayāt: this dharma, devotional service, is so important that even if performed to a very small, almost negligible extent, it can give one the supreme result. There are many instances in the history of the world in which even a slight service rendered to the Lord has saved a living entity from the greatest danger. Ajāmila, for example, was saved by the Supreme Personality of Godhead from the greatest danger, that of going to hell. He was saved simply because he chanted the name Nārāyaṇa at the end of his life. When Ajāmila chanted this holy name of the Lord, Nārāyaṇa, he did not chant knowingly; actually he was calling his youngest son, whose name was Nārāyaṇa. Nonetheless, Lord Nārāyaṇa took this chanting seriously, and thus Ajāmila achieved the result of ante nārāyaṇa-smṛtiḥ, remembering Nārāyaṇa at the end of life. If one somehow or other remembers the holy name of Nārāyaṇa, Kṛṣṇa or Rāma at the end of life, he immediately achieves the transcendental result of going back home, back to Godhead.

The Supreme Personality of Godhead is actually the only object of our love. As long as we are in this material world we have so many desires to fulfill, but when we come in touch with the Supreme Personality of Godhead, we immediately become perfect and fully satisfied, just as a child is fully satisfied when he comes to the lap of his mother. Dhruva Mahārāja went to the forest to achieve some material result by austerity and penance, but when he actually saw the Supreme Personality of Godhead he said, "I do not want any material benediction. I am completely satisfied." Even if one wants some material benefit from serving the Supreme Personality of Godhead, this can be achieved extremely easily, without hard labor. Therefore the śāstra recommends:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10) Even if one has material desires, one can undoubtedly achieve what he wants by rendering service to the Lord.

TEXT 49

yathā hi skandha-śākhānāṁ

taror mūlāvasecanam

evam ārādhanaṁ viṣṇoḥ

sarveṣām ātmanaś ca hi

SYNONYMS

yathā-as; hi-indeed; skandha-of the trunk; śākhānām-and of the branches; taroḥ-of a tree; mūla-the root; avasecanam-watering; evam-in this way; ārādhanam-worship; viṣṇoḥ-of Lord Viṣṇu; sarveṣām-of everyone; ātmanaḥ-of the Supersoul; ca-also; hi-indeed.

When one pours water on the root of a tree, the trunk and branches of the tree are automatically pleased. Similarly, when one becomes a devotee of Lord Viṣṇu, everyone is served, for the Lord is the Supersoul of everyone.

As stated in the Padma Purāṇa:

ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam

"Of all types of worship, worship of Lord Viṣṇu is best, and better than the worship of Lord Viṣṇu is the worship of His devotee, the Vaiṣṇava." There are many demigods worshiped by people who are attached to material desires (kāmais tais tair hṛta jñānāḥ prapadyante'nya-devatāḥ [Bg. 7.20]). Because people are embarrassed by so many material desires, they worship Lord Śiva, Lord Brahmā, the goddess Kālī, Durgā, Gaṇeśa and Sūrya to achieve different results. However, one can achieve all these results simultaneously just by worshiping Lord Viṣṇu. As stated elsewhere in the Bhāgavatam (4.31.14):

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

"Just by pouring water on the root of a tree, one nourishes its trunk and all of its branches, fruits and flowers, and just by supplying food to the stomach, one satisfies all the limbs of the body. Similarly, by worshiping Lord Viṣṇu one can satisfy everyone." Kṛṣṇa consciousness is not a sectarian religious movement. Rather, it is meant for all-embracing welfare activities for the world. One can enter this movement without discrimination in terms of caste, creed, religion or nationality. If one is trained to worship the Supreme Personality of Godhead, Kṛṣṇa, who is the origin of viṣṇu-tattva, one can become fully satisfied and perfect in all respects.

TEXT 50

namas tubhyam anantāya

durvitarkyātma-karmaṇe

nirguṇāya guṇeśāya

sattva-sthāya ca sāmpratam

SYNONYMS

namaḥ-all obeisances; tubhyam-unto You, my Lord; anantāya-who are everlasting, transcending the three phases of time (past, present and future); durvitarkya-ātma-karmaṇe-unto You, who perform inconceivable activities; nirguṇāya-which are all transcendental, free from the inebriety of material qualities; guṇa-īśāya-unto You, who control the three modes of material nature; sattva-sthāya-who are in favor of the material quality of goodness; ca-also; sāmpratam-at present.

My Lord, all obeisances unto You, who are eternal, beyond time's limits of past, present and future. You are inconceivable in Your activities, You are the master of the three modes of material nature, and, being transcendental to all material qualities, You are free from material contamination. You are the controller of all three of the modes of nature, but at the present You are in favor of the quality of goodness. Let us offer our respectful obeisances unto You.

The Supreme Personality of Godhead controls the material activities manifested by the three modes of material nature. As stated in Bhagavad-gītā, nirguṇaṁ guṇa-bhoktṛ ca: the Supreme Personality of Godhead is always transcendental to the material qualities (sattva-guṇa, rajo-guṇa and tamo-guṇa), but nonetheless He is their controller. The Lord manifests Himself in three features-as Brahmā, Viṣṇu and Maheśvara-to control these three qualities. He personally takes charge of sattva-guṇa as Lord Viṣṇu, and He entrusts the charge of rajo-guṇa and tamo-guṇa to Lord Brahmā and Lord Śiva. Ultimately, however, He is the controller of all three guṇas. Lord Brahmā, expressing his appreciation, said that because Lord Viṣṇu had now taken charge of the activities of goodness, there was every hope that the demigods would be successful in fulfilling their desires. The demigods were harassed by the demons, who were infested with tamo-guṇa. However, as Lord Brahmā has previously described, since the time of sattva-guṇa had now arrived, the demigods could naturally expect to fulfill their desires. The demigods are supposedly well advanced in knowledge, yet they could not understand the knowledge of the Supreme Personality of Godhead. Therefore the Lord is addressed here as anantāya. Although Lord Brahmā knows past, present and future, he is unable to understand the unlimited knowledge of the Supreme Personality of Godhead.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods Appeal to the Lord for Protection."

Chapter Six

The Demigods and Demons Declare a Truce

This chapter describes how the Lord appeared before the demigods when they offered Him their prayers. Following the advice of the Supreme Personality of Godhead, the demigods executed a truce with the demons for the purpose of churning nectar from the sea.

Because of the prayers offered by the demigods in the previous chapter, Lord Kṣīrodakaśāyī Viṣṇu was pleased with the demigods, and thus He appeared before them. The demigods were almost blinded by His transcendental bodily effulgence. At first, therefore, they could not even see any part of His body. After some time, however, when Brahmā could see the Lord, he, along with Lord Śiva, began to offer the Lord prayers.

Lord Brahmā said: "The Supreme Personality of Godhead, being beyond birth and death, is eternal. He has no material qualities. Yet He is the ocean of unlimited auspicious qualities. He is subtler than the most subtle, He is invisible, and His form is inconceivable. He is worshipable for all the demigods. Innumerable universes exist within His form, and therefore He is never separated from these universes by time, space or circumstances. He is the chief and the pradhāna. Although He is the beginning, the middle and the end of the material creation, the idea of pantheism conceived by Māyāvādī philosophers has no validity. The Supreme Personality of Godhead controls the entire material manifestation through His subordinate agent, the external energy. Because of His inconceivable transcendental position, He is always the master of the material energy. The Supreme Personality of Godhead, in His various forms, is always present even within this material world, but the material qualities cannot touch Him. One can understand His position only by His instructions, as given in Bhagavad-gītā." As stated in Bhagavad-gītā (10.10), dadāmi buddhi-yogaṁ tam. Buddhi-yoga means bhakti-yoga. Only through the process of bhakti-yoga can one understand the Supreme Lord.

When offered prayers by Lord Śiva and Lord Brahmā, the Supreme Personality of Godhead was pleased. Thus He gave appropriate instructions to all the demigods. The Supreme Personality of Godhead, who is known as Ajita, unconquerable, advised the demigods to make a peace proposal to the demons, so that after formulating a truce, the demigods and demons could churn the ocean of milk. The rope would be the biggest serpent, known as Vāsuki, and the churning rod would be Mandara Mountain. Poison would also be produced from the churning, but it would be taken by Lord Śiva, and so there would be no need to fear it. Many other attractive things would be generated by the churning, but the Lord warned the demigods not to be captivated by such things. Nor should the demigods be angry if there were some disturbances. After advising the demigods in this way, the Lord disappeared from the scene.

Following the instructions of the Supreme Personality of Godhead, the demigods established a peace with Mahārāja Bali, the King of the demons. Then both the demons and the demigods started for the ocean, taking Mandara Mountain with them. Because of the great heaviness of the mountain, the demigods and demons became fatigued, and some of them actually died. Then the Supreme Personality of Godhead, Viṣṇu, appeared there on the back of His carrier, Garuḍa, and by His mercy He brought these demigods and demons back to life. The Lord then lifted the mountain with one of His hands and placed it on the back of Garuḍa. The Lord sat on the mountain and was carried to the spot of the churning by Garuḍa, who placed the mountain in the middle of the sea. Then the Lord asked Garuḍa to leave that place because as long as Garuḍa was present, Vāsuki could not come there.

TEXT 1

śrī-śuka uvāca

evaṁ stutaḥ sura-gaṇair

bhagavān harir īśvaraḥ

teṣām āvirabhūd rājan

sahasrārkodaya-dyutiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; stutaḥ-being worshiped by prayers; sura-gaṇaiḥ-by the demigods; bhagavān-the Supreme Personality of Godhead; hariḥ-the vanquisher of all inauspiciousness; īśvaraḥ-the supreme controller; teṣām-in front of Lord Brahmā and all the demigods; āvirabhūt-appeared there; rājan-O King (Parīkṣit); sahasra-of thousands; arka-of suns; udaya-like the rising; dyutiḥ-His effulgence.

Śrī Śukadeva Gosvāmī said: O King Parīkṣit, the Supreme Personality of Godhead, Hari, being thus worshiped with prayers by the demigods and Lord Brahmā, appeared before them. His bodily effulgence resembled the simultaneous rising of thousands of suns.

TEXT 2

tenaiva sahasā sarve

devāḥ pratihatekṣaṇāḥ

nāpaśyan khaṁ diśaḥ kṣauṇīm

ātmānaṁ ca kuto vibhum

SYNONYMS

tena eva-because of this; sahasā-all of a sudden; sarve-all; devāḥ-the demigods; pratihata-īkṣaṇāḥ-their vision being blocked; na-not; apaśyan-could see; kham-the sky; diśaḥ-the directions; kṣauṇīm-land; ātmānam ca-also themselves; kutaḥ-and where is the question of seeing; vibhum-the Supreme Lord.

The vision of all the demigods was blocked by the Lord's effulgence. Thus they could see neither the sky, the directions, the land, nor even themselves, what to speak of seeing the Lord, who was present before them.

TEXTS 3–7

viriñco bhagavān dṛṣṭvā

saha śarveṇa tāṁ tanum

svacchāṁ marakata-śyāmāṁ

kañja-garbhāruṇekṣaṇām

tapta-hemāvadātena

lasat-kauśeya-vāsasā

prasanna-cāru-sarvāṅgīṁ

sumukhīṁ sundara-bhruvam

mahā-maṇi-kirīṭena

keyūrābhyāṁ ca bhūṣitām

karṇābharaṇa-nirbhāta-

kapola-śrī-mukhāmbujām

kāñcīkalāpa-valaya-

hāra-nūpura-śobhitām

kaustubhābharaṇāṁ lakṣmīṁ

bibhratīṁ vana-mālinīm

sudarśanādibhiḥ svāstrair

mūrtimadbhir upāsitām

tuṣṭāva deva-pravaraḥ

saśarvaḥ puruṣaṁ param

sarvāmara-gaṇaiḥ sākaṁ

sarvāṅgair avaniṁ gataiḥ

SYNONYMS

viriñcaḥ-Lord Brahmā; bhagavān-who is also addressed as bhagavān because of his powerful position; dṛṣṭvā-by seeing; saha-with; śarveṇa-Lord Śiva; tām-unto the Supreme Lord; tanum-His transcendental form; svacchām-without material contamination; marakata-śyāmām-with a bodily luster like the light of a blue gem; kañja-garbha-aruṇa-īkṣaṇām-with pinkish eyes like the womb of a lotus flower; tapta-hema-avadātena-with a luster like that of molten gold; lasat-shining; kauśeya-vāsasā-dressed in yellow silk garments; prasanna-cāru-sarva-aṅgīm-all the parts of whose body were graceful and very beautiful; su-mukhīm-with a smiling face; sundara-bhruvam-whose eyebrows were very beautifully situated; mahā-maṇi-kirīṭena-with a helmet bedecked with valuable jewels; keyūrābhyām ca bhūṣitām-decorated with all kinds of ornaments; karṇa-ābharaṇa-nirbhāta-illuminated by the rays of the jewels on His ears; kapola-with cheeks; śrī-mukha-ambujām-whose beautiful lotuslike face; kāñcī-kalāpa-valaya-ornaments like the belt on the waist and bangles on the hands; hāra-nūpura-with a necklace on the chest and ankle bells on the legs; śobhitām-all beautifully set; kaustubha-ābharaṇām-whose chest was decorated with the Kaustubha gem; lakṣmīm-the goddess of fortune; bibhratīm-moving; vana-mālinīm-with flower garlands; sudarśana-ādibhiḥ-bearing the Sudarśana cakra and others; sva-astraiḥ-with His weapons; mūrtimadbhiḥ-in His original form; upāsitām-being worshiped; tuṣṭāva-satisfied; deva-pravaraḥ-the chief of the demigods; sa-śarvaḥ-with Lord Śiva; puruṣam param-the Supreme Personality; sarva-amara-gaṇaiḥ-accompanied by all the demigods; sākam-with; sarva-aṅgaiḥ-with all the parts of the body; avanim-on the ground; gataiḥ-prostrated.

Lord Brahmā, along with Lord Śiva, saw the crystal-clear personal beauty of the Supreme Personality of Godhead, whose blackish body resembles a marakata gem, whose eyes are reddish like the depths of a lotus, who is dressed with garments that are yellow like molten gold, and whose entire body is attractively decorated. They saw His beautiful, smiling, lotuslike face, crowned by a helmet bedecked with valuable jewels. The Lord has attractive eyebrows, and His cheeks are adorned with earrings. Lord Brahmā and Lord Śiva saw the belt on the Lord's waist, the bangles on Mis arms, the necklace on His chest, and the ankle bells on His legs. The Lord is bedecked with flower garlands, His neck is decorated with the Kaustubha gem, and He carries with Him the goddess of fortune and His personal weapons, like His disc and club. When Lord Brahmā, along with Lord Śiva and the other demigods, thus saw the form of the Lord, they all immediately fell to the ground, offering their obeisances.

TEXT 8

śrī-brahmovāca

ajāta-janma-sthiti-saṁyamāyā-

guṇāya nirvāṇa-sukhārṇavāya

aṇor aṇimne 'parigaṇya-dhāmne

mahānubhāvāya namo namas te

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; ajāta-janma-sthiti-saṁyamāya-unto the Supreme Personality of Godhead, who is never born but whose appearance in different incarnations never ceases; aguṇāya-never affected by the material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); nirvāṇa-sukha-arṇavāya-unto the ocean of eternal bliss, beyond material existence; aṇoḥ aṇimne-smaller than the atom; aparigaṇya-dhāmne-whose bodily features are never to be conceived by material speculation; mahā-anubhāvāya-whose existence is inconceivable; namaḥ-offering our obeisances; namaḥ-again offering our obeisances; te-unto You.

Lord Brahmā said: Although You are never born, Your appearance and disappearance as an incarnation never cease. You are always free from the material qualities, and You are the shelter of transcendental bliss resembling an ocean. Eternally existing in Your transcendental form, You are the supreme subtle of the most extremely subtle. We therefore offer our respectful obeisances unto You, the Supreme, whose existence is inconceivable.

The Lord says in Bhagavad-gītā (4.6):

ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." In the following verse in Bhagavad-gītā (4.7), the Lord says:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time descend Myself." Thus although the Supreme Lord is unborn, there is no cessation to His appearance in different forms as incarnations like Lord Kṛṣṇa and Lord Rāma. Since His incarnations are eternal, the various activities performed by these incarnations are also eternal. The Supreme Personality of Godhead does not appear because He is forced to do so by karma like ordinary living entities who are forced to accept a certain type of body. It is to be understood that the Lord's body and activities are all transcendental, being free from the contamination of the material modes of nature. These pastimes are transcendental bliss to the Lord. The word aparigaṇya-dhāmne is very significant. There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge.

TEXT 9

rūpaṁ tavaitat puruṣarṣabhejyaṁ

śreyo 'rthibhir vaidika-tāntrikeṇa

yogena dhātaḥ saha nas tri-lokān

paśyāmy amuṣminn u ha viśva-mūrtau

SYNONYMS

rūpam-form; tava-Your; etat-this; puruṣa-ṛṣabha-O best of all personalities; ijyam-worshipable; śreyaḥ-ultimate auspiciousness; arthibhiḥ-by persons who desire; vaidika-under the direction of Vedic instructions; tāntrikeṇa-realized by followers of Tantras, like Nārada-pañcarātra; yogena-by practice of mystic yoga; dhātaḥ-O supreme director; saha-with; naḥ-us (the demigods); tri-lokān-controlling the three worlds; paśyāmi-we see directly; amuṣmin-in You; u-oh; ha-completely manifested; viśva-mūrtau-in You, who have the universal form.

O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your Lordship according to the Vedic Tantras. My Lord, we can see all the three worlds in You.

The Vedic mantras say: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. When the devotee sees the Supreme Personality of Godhead by his meditation, or when he sees the Lord personally, face to face, he becomes aware of everything within this universe. Indeed, nothing is unknown to him. Everything within this material world is fully manifested to a devotee who has seen the Supreme Personality of Godhead. Bhagavad-gītā (4.34) therefore advises:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Lord Brahmā is one of these self-realized authorities (svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ [SB 6.3.20]). One must therefore accept the disciplic succession from Lord Brahmā, and then one can understand the Supreme Personality of Godhead in fullness. Here the word viśva-mūrtau indicates that everything exists in the form of the Supreme Personality of Godhead. One who is able to worship Him can see everything in Him and see Him in everything.

TEXT 10

tvayy agra āsīt tvayi madhya āsīt

tvayy anta āsīd idam ātma-tantre

tvam ādir anto jagato 'sya madhyaṁ

ghaṭasya mṛtsneva paraḥ parasmāt

SYNONYMS

tvayi-unto You, the Supreme Personality of Godhead; agre-in the beginning; āsīt-there was; tvayi-unto You; madhye-in the middle; āsīt-there was; tvayi-unto You; ante-in the end; āsīt-there was; idam-all of this cosmic manifestation; ātma-tantre-fully under Your control; tvam-Your Lordship; ādiḥ-beginning; antaḥ-end; jagataḥ-of the cosmic manifestation; asya-of this; madhyam-middle; ghaṭasya-of an earthen pot; mṛtsnā iva-like the earth; paraḥ-transcendental; parasmāt-because of being the chief.

My dear Lord, who are always fully independent, this entire cosmic manifestation arises from You, rests upon You and ends in You. Your Lordship is the beginning, sustenance and end of everything, like the earth, which is the cause of an earthen pot, which supports the pot, and to which the pot, when broken, finally returns.

TEXT 11

tvaṁ māyayātmāśrayayā svayedaṁ

nirmāya viśvaṁ tad-anupraviṣṭaḥ

paśyanti yuktā manasā manīṣiṇo

guṇa-vyavāye 'py aguṇaṁ vipaścitaḥ

SYNONYMS

tvam-Your Lordship; māyayā-by Your eternal energy; ātma-āśrayayā-whose existence is under Your shelter; svayā-emanated from Yourself; idam-this; nirmāya-for the sake of creating; viśvam-the entire universe; tat-into it; anupraviṣṭaḥ-You enter; paśyanti-they see; yuktāḥ-persons in touch with You; manasā-by an elevated mind; manīṣiṇaḥ-people with advanced consciousness; guṇa-of material qualities; vyavāye-in the transformation; api-although; aguṇam-still untouched by the material qualities; vipaścitaḥ-those who are fully aware of the truth of śāstra.

O Supreme, You are independent in Your self and do not take help from others. Through Your own potency, You create this cosmic manifestation and enter into it. Those who are advanced in Kṛṣṇa consciousness, who are fully in knowledge of the authoritative śāstra, and who, through the practice of bhakti-yoga, are cleansed of all material contamination, can see with clear minds that although You exist within the transformations of the material qualities, Your presence is untouched by these qualities.

The Lord says in Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate

"This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." The material energy creates, maintains and devastates the entire cosmic manifestation because of directions given by the Supreme Personality of Godhead, who enters this universe as Garbhodakaśāyī Viṣṇu but is untouched by the material qualities. In Bhagavad-gītā the Lord refers to māyā, the external energy, which creates this material world, as mama māyā, "My energy," because this energy works under the full control of the Lord. These facts can be realized only by those who are well versed in Vedic knowledge and advanced in Kṛṣṇa consciousness.

TEXT 12

yathāgnim edhasy amṛtaṁ ca goṣu

bhuvy annam ambūdyamane ca vṛttim

yogair manuṣyā adhiyanti hi tvāṁ

guṇeṣu buddhyā kavayo vadanti

SYNONYMS

yathā-as; agnim-fire; edhasi-in wood; amṛtam-milk, which is like nectar; ca-and; goṣu-from cows; bhuvi-on the ground; annam-food grains; ambu-water; udyamane-in enterprise; ca-also; vṛttim-livelihood; yogaiḥ-by practice of bhakti-yoga; manuṣyāḥ-human beings; adhiyanti-achieve; hi-indeed; tvām-You; guṇeṣu-in the material modes of nature; buddhyā-by intelligence; kavayaḥ-great personalities; vadanti-say.

As one can derive fire from wood, milk from the milk bag of the cow, food grains and water from the land, and prosperity in one's livelihood from industrial enterprises, so, by the practice of bhakti-yoga, even within this material world, one can achieve Your favor or intelligently approach You. Those who are pious all affirm this.

Although the Supreme Personality of Godhead is nirguṇa, not to be found within this material world, the entire material world is pervaded by Him, as stated in Bhagavad-gītā (mayā tatam idaṁ sarvam). The material world is nothing but an expansion of the Lord's material energy, and the entire cosmic manifestation rests upon Him (mat-sthāni sarva-bhūtāni). Nonetheless, the Supreme Lord cannot be found here (na cāhaṁ teṣv avasthitaḥ). A devotee, however, can see the Supreme Personality of Godhead through the practice of bhakti-yoga. One ordinarily does not begin to practice bhakti-yoga unless he has practiced it in previous births. Moreover, one can begin bhakti-yoga only by the mercy of the spiritual master and Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. The seed of devotional service is obtainable by the mercy of guru, the spiritual master, and Kṛṣṇa, the Supreme Personality of Godhead.

Only by the practice of bhakti-yoga can one achieve the favor of the Supreme Personality of Godhead and see Him face to face (premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]). One cannot see the Lord by other methods, such as karma, jñāna or yoga. Under the direction of the spiritual master, one must cultivate bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). Then, even within this material world, although the Lord is not visible, a devotee can see Him. This is confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]) and in Śrīmad-Bhāgavatam (bhaktyāham ekayā grāhyaḥ). Thus by devotional service one can achieve the favor of the Supreme Personality of Godhead, although He is not visible or understandable to materialistic persons.

In this verse, the cultivation of bhakti-yoga is compared to many material activities. By friction one can get fire from wood, by digging the earth one can get food grains and water, and by agitating the milk bag of the cow one can get nectarean milk. Milk is compared to nectar, which one can drink to become immortal. Of course, simply drinking milk will not make one immortal, but it can increase the duration of one's life. In modern civilization, men do not think milk to be important, and therefore they do not live very long. Although in this age men can live up to one hundred years, their duration of life is reduced because they do not drink large quantities of milk. This is a sign of Kali-yuga. In Kali-yuga, instead of drinking milk, people prefer to slaughter an animal and eat its flesh. The Supreme Personality of Godhead, in His instructions of Bhagavad-gītā, advises go-rakṣya, which means cow protection. The cow should be protected, milk should be drawn from the cows, and this milk should be prepared in various ways. One should take ample milk, and thus one can prolong one's life, develop his brain, execute devotional service, and ultimately attain the favor of the Supreme Personality of Godhead. As it is essential to get food grains and water by digging the earth, it is also essential to give protection to the cows and take nectarean milk from their milk bags.

The people of this age are inclined toward industrial enterprises for comfortable living, but they refuse to endeavor to execute devotional service, by which they can achieve the ultimate goal of life by returning home, back to Godhead. Unfortunately, as it is said, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. People without spiritual education do not know that the ultimate goal of life is to go back home, back to Godhead. Forgetting this aim of life, they are working very hard in disappointment and frustration (moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ [Bg. 9.12]). The so-called vaiśyas-the industrialists or businessmen-are involved in big, big industrial enterprises, but they are not interested in food grains and milk. However, as indicated here, by digging for water, even in the desert, we can produce food grains; when we produce food grains and vegetables, we can give protection to the cows; while giving protection to the cows, we can draw from them abundant quantities of milk; and by getting enough milk and combining it with food grains and vegetables, we can prepare hundreds of nectarean foods. We can happily eat this food and thus avoid industrial enterprises and joblessness.

Agriculture and cow protection are the way to become sinless and thus be attracted to devotional service. Those who are sinful cannot be attracted by devotional service. As stated in Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." The majority of people in this age of Kali are sinful, short-living, unfortunate and disturbed (mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]). For them, Caitanya Mahāprabhu has advised:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way."

TEXT 13

taṁ tvāṁ vayaṁ nātha samujjihānaṁ

saroja-nābhāticirepsitārtham

dṛṣṭvā gatā nirvṛtam adya sarve

gajā davārtā iva gāṅgam ambhaḥ

SYNONYMS

tam-O Lord; tvām-Your Lordship; vayam-all of us; nātha-O master; samujjihānam-now appearing before us with all glories; saroja-nābha-O Lord, whose navel resembles a lotus flower, or from whose navel grows a lotus flower; ati-cira-for an extremely long time; īpsita-desiring; artham-for the ultimate goal of life; dṛṣṭvā-seeing; gatāḥ-in our vision; nirvṛtam-transcendental happiness; adya-today; sarve-all of us; gajāḥ-elephants; dava-artāḥ-being afflicted in a forest fire; iva-like; gāṅgam ambhaḥ-with water from the Ganges.

Elephants afflicted by a forest fire become very happy when they get water from the Ganges. Similarly, O my Lord, from whose navel grows a lotus flower, since You have now appeared before us, we have become transcendentally happy. By seeing Your Lordship, whom we have desired to see for a very long time, we have achieved our ultimate goal in life.

The devotees of the Lord are always very eager to see the Supreme Lord face to face, but they do not demand that the Lord come before them, for a pure devotee considers such a demand to be contrary to devotional service. Śrī Caitanya Mahāprabhu teaches this lesson in His Śikṣāṣṭaka. Adarśanān marma-hatāṁ karotu vā. The devotee is always eager to see the Lord face to face, but if he is brokenhearted because he cannot see the Lord, even life after life, he will never command the Lord to appear. This is a sign of pure devotion. Therefore in this verse we find the word ati-cira-īpsita-artham, meaning that the devotee aspires for a long, long time to see the Lord. If the Lord, by His own pleasure, appears before the devotee, the devotee feels extremely happy, as Dhruva Mahārāja felt when he personally saw the Supreme Personality of Godhead. When Dhruva Mahārāja saw the Lord, he had no desire to ask the Lord for any benediction. Indeed, simply by seeing the Lord, Dhruva Mahārāja felt so satisfied that he did not want to ask the Lord for any benediction (svāmin kṛtārtho 'smi varaṁ na yāce). A pure devotee, whether able or unable to see the Lord, always engages in the Lord's devotional service, always hoping that at some time the Lord may be pleased to appear before him so that he can see the Lord face to face.

TEXT 14

sa tvaṁ vidhatsvākhila-loka-pālā

vayaṁ yad arthās tava pāda-mūlam

samāgatās te bahir-antar-ātman

kiṁ vānya-vijñāpyam aśeṣa-sākṣiṇaḥ

SYNONYMS

saḥ-that; tvam-Your Lordship; vidhatsva-kindly do the needful; akhila-loka-pālāḥ-the demigods, directors of different departments of this universe; vayam-all of us; yat-that which; arthāḥ-purpose; tava-at Your Lordship's; pāda-mūlam-lotus feet; samāgatāḥ-we have arrived; te-unto You; bahiḥ-antaḥ-ātman-O Supersoul of everyone, O constant internal and external witness; kim-what; vā-either; anya-vijñāpyam-we have to inform You; aśeṣa-sākṣiṇaḥ-the witness and knower of everything.

My Lord, we, the various demigods, the directors of this universe, have come to Your lotus feet. Please fulfill the purpose for which we have come. You are the witness of everything, from within and without. Nothing is unknown to You, and therefore it is unnecessary to inform You again of anything.

As stated in Bhagavad-gītā (13.3), kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. The individual souls are proprietors of their individual bodies, but the Supreme Personality of Godhead is the proprietor of all bodies. Since He is the witness of everyone's body, nothing is unknown to Him. He knows what we need. Our duty, therefore, is to execute devotional service sincerely, under the direction of the spiritual master. Kṛṣṇa, by His grace, will supply whatever we need in executing our devotional service. In the Kṛṣṇa consciousness movement, we simply have to execute the order of Kṛṣṇa and guru. Then all necessities will be supplied by Kṛṣṇa, even if we do not ask for them.

TEXT 15

ahaṁ giritraś ca surādayo ye

dakṣādayo 'gner iva ketavas te

kiṁ vā vidāmeśa pṛthag-vibhātā

vidhatsva śaṁ no dvija-deva-mantram

SYNONYMS

aham-I (Lord Brahmā); giritraḥ-Lord Śiva; ca-also; sura-ādayaḥ-all the demigods; ye-as we are; dakṣa-ādayaḥ-headed by Mahārāja Dakṣa; agneḥ-of fire; iva-like; ketavaḥ-sparks; te-of You; kim-what; vā-either; vidāma-can we understand; īśa-O my Lord; pṛthak-vibhātāḥ-independently of You; vidhatsva-kindly bestow upon us; śam-good fortune; naḥ-our; dvija-deva-mantram-the means of deliverance suitable for the brāhmaṇas and demigods.

I [Lord Brahmā], Lord Śiva and all the demigods, accompanied by the prajāpatis like Dakṣa, are nothing but sparks illuminated by You, who are the original fire. Since we are particles of You, what can we understand about our welfare? O Supreme Lord, please give us the means of deliverance that is suitable for the brāhmaṇas and demigods.

In this verse, the word dvija-deva-mantram is very important. The word mantra means "that which delivers one from the material world." Only the dvijas (the brāhmaṇas) and the devas (the demigods) can be delivered from material existence by the instructions of the Supreme Personality of Godhead. Whatever is spoken by the Supreme Personality of Godhead is a mantra and is suitable for delivering the conditioned souls from mental speculation. The conditioned souls are engaged in a struggle for existence (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]). Deliverance from this struggle constitutes the highest benefit, but unless one gets a mantra from the Supreme Personality of Godhead, deliverance is impossible. The beginning mantra is the Gāyatrī mantra. Therefore, after purification, when one is qualified to become a brāhmaṇa (dvija), he is offered the Gāyatrī mantra. Simply by chanting the Gāyatrī mantra, one can be delivered. This mantra, however, is suitable only for the brāhmaṇas and demigods. In Kali-yuga, we are all in a very difficult position, in which we need a suitable mantra that can deliver us from the dangers of this age. Therefore the Supreme Personality of Godhead, in His incarnation as Lord Caitanya, gives us the Hare Kṛṣṇa mantra.

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." In His Śikṣāṣṭaka, Lord Caitanya says, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the chanting of śrī-kṛṣṇa-saṅkīrtana!" The mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-is directly chanted by the Lord Himself, who gives us this mantra for deliverance.

We cannot invent any means to be delivered from the dangers of material existence. Here, even the demigods, such as Lord Brahmā and Lord Śiva, and the prajāpatis, such as Dakṣa, are said to be like illuminating sparks in the presence of the Supreme Lord, who is compared to a great fire. Sparks are beautiful as long as they are in the fire. Similarly, we have to remain in the association of the Supreme Personality of Godhead and always engage in devotional service, for then we shall always be brilliant and illuminating. As soon as we fall from the service of the Lord, our brilliance and illumination will immediately be extinguished, or at least stopped for some time. When we living entities, who are like sparks of the original fire, the Supreme Lord, fall into a material condition, we must take the mantra from the Supreme Personality of Godhead as it is offered by Śrī Caitanya Mahāprabhu. By chanting this Hare Kṛṣṇa mantra, we shall be delivered from all the difficulties of this material world.

TEXT 16

śrī-śuka uvāca

evaṁ viriñcādibhir īḍitas tad

vijñāya teṣāṁ hṛdayaṁ yathaiva

jagāda jīmūta-gabhīrayā girā

baddhāñjalīn saṁvṛta-sarva-kārakān

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; viriñca-ādibhiḥ-by all the demigods, headed by Lord Brahmā; īḍitaḥ-being worshiped; tat vijñāya-understanding the expectation; teṣām-of all of them; hṛdayam-the core of the heart; yathā-as; eva-indeed; jagāda-replied; jīmūta-gabhīrayā-like the sound of clouds; girā-by words; baddha-añjalīn-unto the demigods, who stood with folded hands; saṁvṛta-restrained; sarva-all; kārakān-senses.

Śukadeva Gosvāmī continued: When the Lord was thus offered prayers by the demigods, headed by Lord Brahmā, He understood the purpose for which they had approached Him. Therefore, in a deep voice that resembled the rumbling of clouds, the Lord replied to the demigods, who all stood there attentively with folded hands.

TEXT 17

eka eveśvaras tasmin

sura-kārye sureśvaraḥ

vihartu-kāmas tān āha

samudronmathanādibhiḥ

SYNONYMS

ekaḥ-alone; eva-indeed; īśvaraḥ-the Supreme Personality of Godhead; tasmin-in that; sura-kārye-the activities of the demigods; sura-īśvaraḥ-the Lord of the demigods, the Supreme Personality of Godhead; vihartu-to enjoy pastimes; kāmaḥ-desiring; tān-unto the demigods; āha-said; samudra-unmathana-ādibhiḥ-by activities of churning the ocean.

Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the demigods by Himself, He wanted to enjoy pastimes in churning the ocean. Therefore He spoke as follows.

TEXT 18

śrī-bhagavān uvāca

hanta brahmann aho śambho

he devā mama bhāṣitam

śṛṇutāvahitāḥ sarve

śreyo vaḥ syād yathā surāḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; hanta-addressing them; brahman aho-O Lord Brahmā; śambho-O Lord Śiva; he-O; devāḥ-demigods; mama-My; bhāṣitam-statement; śṛṇuta-hear; avahitāḥ-with great attention; sarve-all of you; śreyaḥ-good fortune; vaḥ-for all of you; syāt-shall be; yathā-as; surāḥ-for the demigods.

The Supreme Personality of Godhead said: O Lord Brahmā, Lord Śiva and other demigods, please hear Me with great attention, for what I say will bring good fortune for all of you.

TEXT 19

yāta dānava-daiteyais

tāvat sandhir vidhīyatām

kālenānugṛhītais tair

yāvad vo bhava ātmanaḥ

SYNONYMS

yāta-just execute; dānava-with the demons; daiteyaiḥ-and the asuras; tāvat-so long; sandhiḥ-a truce; vidhīyatām-execute; kālena-by a favorable time (or kāvyena-by Śukrācārya); anugṛhītaiḥ-receiving benedictions; taiḥ-with them; yāvat-as long as; vaḥ-of you; bhavaḥ-good fortune; ātmanaḥ-of yourselves.

As long as you are not flourishing, you should make a truce with the demons and asuras, who are now being favored by time.

One word in this verse has two readings-kālena and kāvyena. Kālena means "favored by time," and kāvyena means "favored by Śukrācārya," Śukrācārya being the spiritual master of the Daityas. The demons and Daityas were favored in both ways, and therefore the demigods were advised by the Supreme Lord to execute a truce for the time being, until time favored them.

TEXT 20

arayo 'pi hi sandheyāḥ

sati kāryārtha-gaurave

ahi-mūṣikavad devā

hy arthasya padavīṁ gataiḥ

SYNONYMS

arayaḥ-enemies; api-although; hi-indeed; sandheyāḥ-eligible for a truce; sati-being so; kārya-artha-gaurave-in the matter of an important duty; ahi-snake; mūṣika-mouse; vat-like; devāḥ-O demigods; hi-indeed; arthasya-of interest; padavīm-position; gataiḥ-so being.

O demigods, fulfilling one's own interests is so important that one may even have to make a truce with one's enemies. For the sake of one's self-interest, one has to act according to the logic of the snake and the mouse.

A snake and a mouse were once caught in a basket. Now, since the mouse is food for the snake, this was a good opportunity for the snake. However, since both of them were caught in the basket, even if the snake ate the mouse, the snake would not be able to get out. Therefore, the snake thought it wise to make a truce with the mouse and ask the mouse to make a hole in the basket so that both of them could get out. The snake's intention was that after the mouse made the hole, the snake would eat the mouse and escape from the basket through the hole. This is called the logic of the snake and the mouse.

TEXT 21

amṛtotpādane yatnaḥ

kriyatām avilambitam

yasya pītasya vai jantur

mṛtyu-grasto 'maro bhavet

SYNONYMS

amṛta-utpādane-in generating nectar; yatnaḥ-endeavor; kriyatām-do; avilambitam-without delay; yasya-of which nectar; pītasya-anyone who drinks; vai-indeed; jantuḥ-living entity; mṛtyu-grastaḥ-although in imminent danger of death; amaraḥ-immortal; bhavet-can become.

Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal.

TEXTS 22–23

kṣiptvā kṣīrodadhau sarvā

vīrut-tṛṇa-latauṣadhīḥ

manthānaṁ mandaraṁ kṛtvā

netraṁ kṛtvā tu vāsukim

sahāyena mayā devā

nirmanthadhvam atandritāḥ

kleśa-bhājo bhaviṣyanti

daityā yūyaṁ phala-grahāḥ

SYNONYMS

kṣiptvā-putting; kṣīra-udadhau-in the ocean of milk; sarvāḥ-all kinds of; vīrut-creepers; tṛṇa-grass; latā-vegetables; auṣadhīḥ-and drugs; manthānam-the churning rod; mandaram-Mandara Mountain; kṛtvā-making; netram-the churning rope; kṛtvā-making; tu-but; vāsukim-the snake Vāsuki; sahāyena-with a helper; mayā-by Me; devāḥ-all the demigods; nirmanthadhvam-go on churning; atandritāḥ-very carefully, without diversion; kleśa-bhājaḥ-sharetakers of sufferings; bhaviṣyanti-will be; daityāḥ-the demons; yūyam-but all of you; phala-grahāḥ-gainers of the actual result.

O demigods, cast into the ocean of milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Vāsuki the rope for churning, churn the ocean of milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean.

It appears that when different kinds of drugs, creepers, grass and vegetables are put into this milk and the milk is churned, as milk is churned for butter, the active principles of the vegetables and drugs mix with the milk, and the result is nectar.

TEXT 24

yūyaṁ tad anumodadhvaṁ

yad icchanty asurāḥ surāḥ

na saṁrambheṇa sidhyanti

sarvārthāḥ sāntvayā yathā

SYNONYMS

yūyam-all of you; tat-that; anumodadhvam-should accept; yat-whatever; icchanti-they desire; asurāḥ-the demons; surāḥ-O demigods; na-not; saṁrambheṇa-by being agitated in anger; sidhyanti-are very successful; sarva-arthāḥ-all desired ends; sāntvayā-by peaceful execution; yathā-as.

My dear demigods, with patience and peace everything can be done, but if one is agitated by anger, the goal is not achieved. Therefore, whatever the demons ask, agree to their proposal.

TEXT 25

na bhetavyaṁ kālakūṭād

viṣāj jaladhi-sambhavāt

lobhaḥ kāryo na vo jātu

roṣaḥ kāmas tu vastuṣu

SYNONYMS

na-not; bhetavyam-should be afraid; kālakūṭāt-of kālakūṭa; viṣāt-from the poison; jaladhi-from the ocean of milk; sambhavāt-which will appear; lobhaḥ-greed; kāryaḥ-execution; na-not; vaḥ-unto you; jātu-at any time; roṣaḥ-anger; kāmaḥ-lust; tu-and; vastuṣu-in the products.

A poison known as kālakūṭa will be generated from the ocean of milk, but you should not fear it. And when various products are churned from the ocean, you should not be greedy for them or anxious to obtain them, nor should you be angry.

It appears that by the churning process many things would be generated from the ocean of milk, including poison, valuable gems, nectar and many beautiful women. The demigods were advised, however, not to be greedy for the gems or beautiful women, but to wait patiently for the nectar. The real purpose was to get the nectar.

TEXT 26

śrī-śuka uvāca

iti devān samādiśya

bhagavān puruṣottamaḥ

teṣām antardadhe rājan

svacchanda-gatir īśvaraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; devān-all the demigods; samādiśya-advising; bhagavān-the Supreme Personality of Godhead; puruṣa-uttamaḥ-the best of all persons; teṣām-from them; antardadhe-disappeared; rājan-O King; svacchanda-free; gatiḥ-whose movements; īśvaraḥ-the Personality of Godhead.

Śukadeva Gosvāmī continued: O King Parīkṣit, after advising the demigods in this way, the independent Supreme Personality of Godhead, the best of all living entities, disappeared from their presence.

TEXT 27

atha tasmai bhagavate

namaskṛtya pitāmahaḥ

bhavaś ca jagmatuḥ svaṁ svaṁ

dhāmopeyur baliṁ surāḥ

SYNONYMS

atha-after this; tasmai-unto Him; bhagavate-unto the Supreme Personality of Godhead; namaskṛtya-offering obeisances; pitā-mahaḥ-Lord Brahmā; bhavaḥ ca-as well as Lord Śiva; jagmatuḥ-returned; svam svam-to their own; dhāma-abodes; upeyuḥ-approached; balim-King Bali; surāḥ-all the other demigods.

Then Lord Brahmā and Lord Śiva, after offering their respectful obeisances to the Lord, returned to their abodes. All the demigods then approached Mahārāja Bali.

TEXT 28

dṛṣṭvārīn apy asaṁyattāñ

jāta-kṣobhān sva-nāyakān

nyaṣedhad daitya-rāṭ ślokyaḥ

sandhi-vigraha-kālavit

SYNONYMS

dṛṣṭvā-observing; arīn-the enemies; api-although; asaṁyattān-without any endeavor to fight; jāta-kṣobhān-who became agitated; sva-nāyakān-his own captains and commanders; nyaṣedhat-prevented; daitya-rāṭ-the Emperor of the Daityas, Mahārāja Bali; ślokyaḥ-very respectable and prominent; sandhi-for making negotiations; vigraha-as well as for fighting; kāla-the time; vit-completely aware of.

Mahārāja Bali, a most celebrated king of the demons, knew very well when to make peace and when to fight. Thus although his commanders and captains were agitated and were about to kill the demigods, Mahārāja Bali, seeing that the demigods were coming to him without a militant attitude, forbade his commanders to kill them.

Vedic etiquette enjoins: gṛhe śatrum api prāptaṁ viśvastam akutobhayam. When enemies come to their opponent's place, they should be received in such a way that they will forget that there is animosity between the two parties. Bali Mahārāja was well conversant with the arts of peacemaking and fighting. Thus he received the demigods very well, although his commanders and captains were agitated. This kind of treatment was prevalent even during the fight between the Pāṇḍavas and the Kurus. During the day, the Pāṇḍavas and Kurus would fight with the utmost strength, and when the day was over they would go to each other's camps as friends and be received as such. During such friendly meetings, one enemy would offer anything the other enemy wanted. That was the system.

TEXT 29

te vairocanim āsīnaṁ

guptaṁ cāsura-yūtha-paiḥ

śriyā paramayā juṣṭaṁ

jitāśeṣam upāgaman

SYNONYMS

te-all the demigods; vairocanim-unto Balirāja, the son of Virocana; āsīnam-sitting down; guptam-well protected; ca-and; asura-yūtha-paiḥ-by the commanders of the asuras; śriyā-by opulence; paramayā-supreme; juṣṭam-blessed; jita-aśeṣam-who became the proprietor of all the worlds; upāgaman-approached.

The demigods approached Bali Mahārāja, the son of Virocana, and sat down near him. Bali Mahārāja was protected by the commanders of the demons and was most opulent, having conquered all the universes.

TEXT 30

mahendraḥ ślakṣṇayā vācā

sāntvayitvā mahā-matiḥ

abhyabhāṣata tat sarvaṁ

śikṣitaṁ puruṣottamāt

SYNONYMS

mahā-indraḥ-the King of heaven, Indra; ślakṣṇayā-very mild; vācā-by words; sāntvayitvā-pleasing Bali Mahārāja very much; mahā-matiḥ-the most intelligent person; abhyabhāṣata-addressed; tat-that; sarvam-everything; śikṣitam-that was learned; puruṣa-uttamāt-from Lord Viṣṇu.

After pleasing Bali Mahārāja with mild words, Lord Indra, the King of the demigods, who was most intelligent, very politely submitted all the proposals he had learned from the Supreme Personality of Godhead, Lord Viṣṇu.

TEXT 31

tat tv arocata daityasya

tatrānye ye 'surādhipāḥ

śambaro 'riṣṭanemiś ca

ye ca tripura-vāsinaḥ

SYNONYMS

tat-all those words; tu-but; arocata-were very pleasing; daityasya-to Bali Mahārāja; tatra-as well as; anye-others; ye-who were; asura-adhipāḥ-the chiefs of the asuras; śambaraḥ-Śambara; ariṣṭanemiḥ-Ariṣṭanemi; ca-also; ye-others who; ca-and; tripura-vāsinaḥ-all the residents of Tripura.

The proposals submitted by King Indra were immediately accepted by Bali Mahārāja and his assistants, headed by Śambara and Ariṣṭanemi, and by all the other residents of Tripura.

It appears from this verse that politics, diplomacy, the propensity to cheat, and everything that we find in this world in individual and social negotiations between two parties are also present in the upper planetary systems. The demigods went to Bali Mahārāja with the proposal to manufacture nectar, and the Daityas, the demons, immediately accepted it, thinking that since the demigods were already weak, when the nectar was produced the demons would take it from them and use it for their own purposes. The demigods, of course, had similar intentions. The only difference is that the Supreme Personality of Godhead, Lord Viṣṇu, was on the side of the demigods because the demigods were His devotees, whereas the demons did not care about Lord Viṣṇu. All over the universe there are two parties-the Viṣṇu party, or God-conscious party, and the godless party. The godless party is never happy or victorious, but the God-conscious party is always happy and victorious.

TEXT 32

tato devāsurāḥ kṛtvā

saṁvidaṁ kṛta-sauhṛdāḥ

udyamaṁ paramaṁ cakrur

amṛtārthe parantapa

SYNONYMS

tataḥ-thereafter; deva-asurāḥ-both the demons and the demigods; kṛtvā-executing; saṁvidam-indicating; kṛta-sauhṛdāḥ-an armistice between them; udyamam-enterprise; paramam-supreme; cakruḥ-they did; amṛta-arthe-for the sake of nectar; parantapa-O Mahārāja Parīkṣit, chastiser of enemies.

O Mahārāja Parīkṣit, chastiser of enemies, the demigods and the demons thereafter made an armistice between them. Then, with great enterprise, they arranged to produce nectar, as proposed by Lord Indra.

The word saṁvidam is significant in this verse. The demigods and demons both agreed to stop fighting, at least for the time being, and endeavored to produce nectar. Śrīla Viśvanātha Cakravartī Ṭhākura notes in this connection:

saṁvid yuddhe pratijñāyām
ācāre nāmni toṣaṇe
sambhāṣaṇe kriyākāre
saṅketa-jñānayor api

The word saṁvit is variously used to mean "in fighting," "in promising," "for satisfying," "in addressing," "by practical action," "indication," and "knowledge."

TEXT 33

tatas te mandara-girim

ojasotpāṭya durmadāḥ

nadanta udadhiṁ ninyuḥ

śaktāḥ parigha-bāhavaḥ

SYNONYMS

tataḥ-thereafter; te-all the demigods and demons; mandara-girim-Mandara Mountain; ojasā-with great strength; utpāṭya-extracting; durmadāḥ-very powerful and competent; nadanta-cried very loudly; udadhim-toward the ocean; ninyuḥ-brought; śaktāḥ-very strong; parigha-bāhavaḥ-having long, strong arms.

Thereafter, with great strength, the demons and demigods, who were all very powerful and who had long, stout arms, uprooted Mandara Mountain. Crying very loudly, they brought it toward the ocean of milk.

TEXT 34

dūra-bhārodvaha-śrāntāḥ

śakra-vairocanādayaḥ

apārayantas taṁ voḍhuṁ

vivaśā vijahuḥ pathi

SYNONYMS

dūra-for a great distance; bhāra-udvaha-by carrying the great load; śrāntāḥ-being fatigued; śakra-King Indra; vairocana-ādayaḥ-and Mahārāja Bali (the son of Virocana) and others; apārayantaḥ-being unable; tam-the mountain; voḍhum-to bear; vivaśāḥ-being unable; vijahuḥ-gave up; pathi-on the way.

Because of conveying the great mountain for a long distance, King Indra, Mahārāja Bali and the other demigods and demons became fatigued. Being unable to carry the mountain, they left it on the way.

TEXT 35

nipatan sa giris tatra

bahūn amara-dānavān

cūrṇayām āsa mahatā

bhāreṇa kanakācalaḥ

SYNONYMS

nipatan-falling down; saḥ-that; giriḥ-mountain; tatra-there; bahūn-many; amara-dānavān-demigods and demons; cūrṇayām āsa-were smashed; mahatā-by great; bhāreṇa-weight; kanaka-acalaḥ-the golden mountain known as Mandara.

The mountain known as Mandara, which was extremely heavy, being made of gold, fell and smashed many demigods and demons.

By constitution, gold is heavier than stone. Since Mandara Mountain was made of gold and was therefore heavier than stone, the demigods and demons could not properly carry it to the ocean of milk.

TEXT 36

tāṁs tathā bhagna-manaso

bhagna-bāhūru-kandharān

vijñāya bhagavāṁs tatra

babhūva garuḍa-dhvajaḥ

SYNONYMS

tān-all the demigods and demons; tathā-thereafter; bhagna-manasaḥ-being brokenhearted; bhagna-bāhu-with broken arms; ūru-thighs; kandharān-and shoulders; vijñāya-knowing; bhagavān-the Supreme Personality of Godhead, Viṣṇu; tatra-there; babhūva-appeared; garuḍa-dhvajaḥ-being carried on Garuḍa.

The demigods and demons were frustrated and disheartened, and their arms, thighs and shoulders were broken. Therefore the Supreme Personality of Godhead, who knows everything, appeared there on the back of His carrier, Garuḍa.

TEXT 37

giri-pāta-viniṣpiṣṭān

vilokyāmara-dānavān

īkṣayā jīvayām āsa

nirjarān nirvraṇān yathā

SYNONYMS

giri-pāta-because of the falling of Mandara Mountain; viniṣpiṣṭān-crushed; vilokya-observing; amara-the demigods; dānavān-and the demons; īkṣayā-simply by His glance; jīvayām āsa-brought back to life; nirjarān-without aggrievement; nirvraṇān-without bruises; yathā-as.

Observing that most of the demons and the demigods had been crushed by the falling of the mountain, the Lord glanced over them and brought them back to life. Thus they became free from grief, and they even had no bruises on their bodies.

TEXT 38

giriṁ cāropya garuḍe

hastenaikena līlayā

āruhya prayayāv abdhiṁ

surāsura-gaṇair vṛtaḥ

SYNONYMS

girim-the mountain; ca-also; āropya-placing; garuḍe-on the back of Garuḍa; hastena-by the hand; ekena-one; līlayā-very easily as His pastime; āruhya-getting on; prayayau-He went; abdhim-to the ocean of milk; sura-asura-gaṇaiḥ-by the demigods and asuras; vṛtaḥ-surrounded.

The Lord very easily lifted the mountain with one hand and placed it on the back of Garuḍa. Then, He too got on the back of Garuḍa and went to the ocean of milk, surrounded by the demigods and demons.

Here is proof of the omnipotence of the Supreme Personality of Godhead, who is above everyone. There are two classes of living entities-the demons and the demigods-and the Supreme Personality of Godhead is above them both. The demons believe in the "chance" theory of creation, whereas the demigods believe in creation by the hand of the Supreme Personality of Godhead. The omnipotence of the Supreme Lord is proved here, for simply with one hand He lifted Mandara Mountain, the demigods and the demons, placed them on the back of Garuḍa and brought them to the ocean of milk. Now, the demigods, the devotees, would immediately accept this incident, knowing that the Lord can lift anything, however heavy it might be. But although demons were also carried along with the demigods, demons, upon hearing of this incident, would say that it is mythological. But if God is all-powerful, why would it be difficult for Him to lift a mountain? Since He is floating innumerable planets with many hundreds and thousands of Mandara Mountains, why can't He lift one of them with His hand? This is not mythology, but the difference between the believers and the faithless is that the devotees accept the incidents mentioned in the Vedic literatures to be true, whereas the demons simply argue and label all these historical incidents mythology. Demons would prefer to explain that everything happening in the cosmic manifestation takes place by chance, but demigods, or devotees, never consider anything to be chance. Rather, they know that everything is an arrangement of the Supreme Personality of Godhead. That is the difference between the demigods and the demons.

TEXT 39

avaropya giriṁ skandhāt

suparṇaḥ patatāṁ varaḥ

yayau jalānta utsṛjya

hariṇā sa visarjitaḥ

SYNONYMS

avaropya-unloading; girim-the mountain; skandhāt-from his shoulder; suparṇaḥ-Garuḍa; patatām-of all the birds; varaḥ-the biggest or most powerful; yayau-went; jala-ante-where the water is; utsṛjya-placing; hariṇā-by the Supreme Personality of Godhead; saḥ-he (Garuḍa); visarjitaḥ-discharged from that place.

Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left.

Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident. Carrying Mandara Mountain on the back of a bird and putting it in its right position might be difficult for anyone, whether demigod or demon, but for the Supreme Personality of Godhead everything is possible, as shown by this pastime. The Lord had no difficulty lifting the mountain with one hand, and Garuḍa, His carrier, carried all the demons and demigods together by the grace of the Supreme Lord. The Lord is known as Yogeśvara, the master of all mystic power, because of His omnipotence. If He likes, He can make anything lighter than cotton or heavier than the universe. Those who do not believe in the activities of the Lord cannot explain how things happen. Using words like "accident," they take shelter of ideas that are unbelievable. Nothing is accidental. Everything is done by the Supreme Personality of Godhead, as the Lord Himself confirms in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. Whatever actions and reactions occur within the cosmic manifestation all take place under the superintendence of the Supreme Personality of Godhead. However, because the demons do not understand the potency of the Lord, when wonderful things are done, the demons think that they are accidental.

Thus end the Bhaktivedanta purports of the Eighth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods and Demons Declare a Truce."

Chapter Seven

Lord Śiva Saves the Universe by Drinking Poison

The summary of the Seventh Chapter is as follows. As described in this chapter, the Supreme Personality of Godhead, appearing in His incarnation as a tortoise, dove deep into the ocean to carry Mandara Mountain on His back. At first the churning of the ocean produced kālakūṭa poison. Everyone feared this poison, but Lord Śiva satisfied them by drinking it.

With the understanding that when the nectar was generated from the churning they would share it equally, the demigods and the demons brought Vāsuki to be used as the rope for the churning rod. By the expert arrangement of the Supreme Personality of Godhead, the demons held the snake near the mouth, whereas the demigods held the tail of the great snake. Then, with great endeavor, they began pulling the snake in both directions. Because the churning rod, Mandara Mountain, was very heavy and was not held by any support in the water, it sank into the ocean, and in this way the prowess of both the demons and the demigods was vanquished. The Supreme Personality of Godhead then appeared in the form of a tortoise and supported Mandara Mountain on His back. Then the churning resumed with great force. As a result of the churning, a huge amount of poison was produced. The prajāpatis, seeing no one else to save them, approached Lord Śiva and offered him prayers full of truth. Lord Śiva is called Āśutoṣa because he is very pleased if one is a devotee. Therefore he easily agreed to drink all the poison generated by the churning. The goddess Durgā, Bhavānī, the wife of Lord Śiva, was not at all disturbed when Lord Śiva agreed to drink the poison, for she knew Lord Śiva's prowess. Indeed, she expressed her pleasure at this agreement. Then Lord Śiva gathered the devastating poison, which was everywhere. He took it in his hand and drank it. After he drank the poison, his neck became bluish. A small quantity of the poison dropped from his hands to the ground, and it is because of this poison that there are poisonous snakes, scorpions, toxic plants and other poisonous things in this world.

TEXT 1

śrī-śuka uvāca

te nāga-rājam āmantrya

phala-bhāgena vāsukim

parivīya girau tasmin

netram abdhiṁ mudānvitāḥ

ārebhire surā yattā

amṛtārthe kurūdvaha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-all of them (the demigods and the demons); nāga-rājam-the king of the Nāgas, snakes; āmantrya-inviting, or requesting; phala-bhāgena-by promising a share of the nectar; vāsukim-the snake Vāsuki; parivīya-encircling; girau-Mandara Mountain; tasmin-unto it; netram-the churning rope; abdhim-the ocean of milk; mudā anvitāḥ-all surcharged with great pleasure; ārebhire-began to act; surāḥ-the demigods; yattāḥ-with great endeavor; amṛta-arthe-for gaining nectar; kuru-udvaha-O King Parīkṣit, best of the Kurus.

Śukadeva Gosvāmī said: O best of the Kurus, Mahārāja Parīkṣit, the demigods and demons summoned Vāsuki, king of the serpents, requesting him to come and promising to give him a share of the nectar. They coiled Vāsuki around Mandara Mountain as a churning rope, and with great pleasure they endeavored to produce nectar by churning the ocean of milk.

TEXT 2

hariḥ purastāj jagṛhe

pūrvaṁ devās tato 'bhavan

SYNONYMS

hariḥ-the Supreme Personality of Godhead, Ajita; purastāt-from the front; jagṛhe-took; pūrvam-at first; devāḥ-the demigods; tataḥ-thereafter; abhavan-took the front portion of Vāsuki.

The Personality of Godhead, Ajita, grasped the front portion of the snake, and then the demigods followed.

TEXT 3

tan naicchan daitya-patayo

mahā-puruṣa-ceṣṭitam

na gṛhṇīmo vayaṁ puccham

aher aṅgam amaṅgalam

svādhyāya-śruta-sampannāḥ

prakhyātā janma-karmabhiḥ

SYNONYMS

tat-that arrangement; na aicchan-not liking; daitya-patayaḥ-the leaders of the demons; mahā-puruṣa-of the Supreme Personality of Godhead; ceṣṭitam-attempt; na-not; gṛhṇīmaḥ-shall take; vayam-all of us (the Daityas); puccham-the tail; aheḥ-of the serpent; aṅgam-part of the body; amaṅgalam-inauspicious, inferior; svādhyāya-with Vedic study; śruta-and Vedic knowledge; sampannāḥ-fully equipped; prakhyātāḥ-prominent; janma-karmabhiḥ-by birth and activities.

The leaders of the demons thought it unwise to hold the tail, the inauspicious portion of the snake. Instead, they wanted to hold the front, which had been taken by the Personality of Godhead and the demigods, because that portion was auspicious and glorious. Thus the demons, on the plea that they were all highly advanced students of Vedic knowledge and were all famous for their birth and activities, protested that they wanted to hold the front of the snake.

The demons thought that the front of the snake was auspicious and that catching hold of that portion would be more chivalrous. Moreover, Daityas must always do the opposite of the demigods. That is their nature. We have actually seen this in relation to our Kṛṣṇa consciousness movement. We are advocating cow protection and encouraging people to drink more milk and eat palatable preparations made of milk, but the demons, just to protest such proposals, are claiming that they are advanced in scientific knowledge, as described here by the words svādhyāya-śruta-sampannāḥ. They say that according to their scientific way, they have discovered that milk is dangerous and that the beef obtained by killing cows is very nutritious. This difference of opinion will always continue. Indeed, it has existed since days of yore. Millions of years ago, there was the same competition. The demons, as a result of their so-called Vedic study, preferred to hold the side of the snake near the mouth. The Supreme Personality of Godhead thought it wise to catch hold of the dangerous part of the snake and allow the demons to hold the tail, which was not dangerous, but because of a competitive desire, the demons thought it wise to hold the snake near the mouth. If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?"

In regard to the words svādhyāya-śruta-sampannāḥ prakhyātā janma-karmabhiḥ, another question may be raised. If one is actually educated in Vedic knowledge, is famous for performing prescribed activities and has been born in a great aristocratic family, why should he be called a demon? The answer is that one may be highly educated and may have been born in an aristocratic family, but if he is godless, if he does not listen to the instructions of God, then he is a demon. There are many examples in history of men like Hiraṇyakaśipu, Rāvaṇa and Kaṁsa who were well educated, who were born in aristocratic families and who were very powerful and chivalrous in fighting, but who, because of deriding the Supreme Personality of Godhead, were called Rākṣasas, or demons. One may be very well educated, but if he has no sense of Kṛṣṇa consciousness, no obedience to the Supreme Lord, he is a demon. That is described by the Lord Himself in Bhagavad-gītā (7.15):

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Āsuraṁ bhāvam refers to not accepting the existence of God or the transcendental instructions of the Personality of Godhead. Bhagavad-gītā clearly consists of transcendental instructions imparted directly by the Supreme Personality of Godhead. But asuras, instead of accepting these instructions directly, make commentaries according to their own whimsical ways and mislead everyone, without profit even for themselves. One should therefore be very careful of demoniac, godless persons. According to the words of Lord Kṛṣṇa, even if a godless demon is very well educated, he must be considered a mūḍha, narādhama and māyayāpahṛta jñāna.

TEXT 4

iti tūṣṇīṁ sthitān daityān

vilokya puruṣottamaḥ

smayamāno visṛjyāgraṁ

pucchaṁ jagrāha sāmaraḥ

SYNONYMS

iti-thus; tūṣṇīm-silently; sthitān-staying; daityān-the demons; vilokya-seeing; puruṣa-uttamaḥ-the Personality of Godhead; smayamānaḥ-smiling; visṛjya-giving up; agram-the front portion of the snake; puccham-the rear portion; jagrāha-grasped; sa-amaraḥ-with the demigods.

Thus the demons remained silent, opposing the desire of the demigods. Seeing the demons and understanding their motive, the Personality of Godhead smiled. Without discussion, He immediately accepted their proposal by grasping the tail of the snake, and the demigods followed Him.

TEXT 5

kṛta-sthāna-vibhāgās ta

evaṁ kaśyapa-nandanāḥ

mamanthuḥ paramaṁ yattā

amṛtārthaṁ payo-nidhim

SYNONYMS

kṛta-adjusting; sthāna-vibhāgāḥ-the division of the places they were to hold; te-they; evam-in this way; kaśyapa-nandanāḥ-the sons of Kaśyapa (both the demigods and the demons); mamanthuḥ-churned; paramam-with great; yattāḥ-endeavor; amṛta-artham-for getting nectar; payaḥ-nidhim-the ocean of milk.

After thus adjusting how the snake was to be held, the sons of Kaśyapa, both demigods and demons, began their activities, desiring to get nectar by churning the ocean of milk.

TEXT 6

mathyamāne 'rṇave so 'drir

anādhāro hy apo 'viśat

dhriyamāṇo 'pi balibhir

gauravāt pāṇḍu-nandana

SYNONYMS

mathyamāne-while the churning was going on; arṇave-in the ocean of milk; saḥ-that; adriḥ-hill; anādhāraḥ-without being supported by anything; hi-indeed; apaḥ-in the water; aviśat-drowned; dhriyamāṇaḥ-captured; api-although; balibhiḥ-by the powerful demigods and demons; gauravāt-from being very heavy; pāṇḍu-nandana-O son of Pāṇḍu (Mahārāja Parīkṣit).

O son of the Pāṇḍu dynasty, when Mandara Mountain was thus being used as a churning rod in the ocean of milk, it had no support, and therefore although held by the strong hands of the demigods and demons, it sank into the water.

TEXT 7

te sunirviṇṇa-manasaḥ

parimlāna-mukha-śriyaḥ

āsan sva-pauruṣe naṣṭe

daivenātibalīyasā

SYNONYMS

te-all of them (the demigods and demons); sunirviṇṇa-manasaḥ-their minds being very disappointed; parimlāna-dried up; mukha-śriyaḥ-the beauty of their faces; āsan-became; sva-pauruṣe-with their own prowess; naṣṭe-being lost; daivena-by a providential arrangement; ati-balīyasā-which is always stronger than anything else.

Because the mountain had been sunk by the strength of providence, the demigods and demons were disappointed, and their faces seemed to shrivel.

TEXT 8

vilokya vighneśa-vidhiṁ tadeśvaro

duranta-vīryo 'vitathābhisandhiḥ

kṛtvā vapuḥ kacchapam adbhutaṁ mahat

praviśya toyaṁ girim ujjahāra

SYNONYMS

vilokya-observing; vighna-the obstruction (the sinking of the mountain); īśa-vidhim-by the providential arrangement; tadā-then; īśvaraḥ-the Supreme Personality of Godhead; duranta-vīryaḥ-inconceivably powerful; avitatha-infallible; abhisandhiḥ-whose determination; kṛtvā-expanding; vapuḥ-body; kacchapam-tortoise; adbhutam-wonderful; mahat-very great; praviśya-entering; toyam-the water; girim-the mountain (Mandara); ujjahāra-lifted.

Seeing the situation that had been created by the will of the Supreme, the unlimitedly powerful Lord, whose determination is infallible, took the wonderful shape of a tortoise, entered the water, and lifted the great Mandara Mountain.

Here is evidence that the Supreme Personality of Godhead is the supreme controller of everything. As we have previously described, there are two classes of men-the demons and the demigods-but neither of them are supremely powerful. Everyone has experienced that hindrances are imposed upon us by the supreme power. The demons regard these hindrances as mere accidents or chance, but devotees accept them to be acts of the supreme ruler. When faced with hindrances, therefore, devotees pray to the Lord. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. Devotees endure hindrances, accepting them to be caused by the Supreme Personality of Godhead and regarding them as benedictions. Demons, however, being unable to understand the supreme controller, regard such hindrances as accidental. Here, of course, the Supreme Personality of Godhead was present personally. It was by His will that there were hindrances, and by His will those hindrances were removed. The Lord appeared as a tortoise to support the great mountain. Kṣitir iha vipulatare tava tiṣṭhati pṛṣṭhe. The Lord held the great mountain on His back. Keśava dhṛta-kūrma-śarīra jaya jagadīśa hare. Dangers can be created by the Supreme Personality of Godhead, and they can also be removed by Him. This is known to devotees, but demons cannot understand it.

TEXT 9

tam utthitaṁ vīkṣya kulācalaṁ punaḥ

samudyatā nirmathituṁ surāsurāḥ

dadhāra pṛṣṭhena sa lakṣa-yojana-

prastāriṇā dvīpa ivāparo mahān

SYNONYMS

tam-that mountain; utthitam-lifted; vīkṣya-observing; kulācalam-known as Mandara; punaḥ-again; samudyatāḥ-enlivened; nirmathitum-to churn the ocean of milk; sura-asurāḥ-the demigods and the demons; dadhāra-carried; pṛṣṭhena-by the back; saḥ-the Supreme Lord; lakṣa-yojana-one hundred thousand yojanas (eight hundred thousand miles); prastāriṇā-extending; dvīpaḥ-a big island; iva-like; aparaḥ-another; mahān-very big.

When the demigods and demons saw that Mandara Mountain had been lifted, they were enlivened and encouraged to begin churning again. The mountain rested on the back of the great tortoise, which extended for eight hundred thousand miles like a large island.

TEXT 10

surāsurendrair bhuja-vīrya-vepitaṁ

paribhramantaṁ girim aṅga pṛṣṭhataḥ

bibhrat tad-āvartanam ādi-kacchapo

mene 'ṅga-kaṇḍūyanam aprameyaḥ

SYNONYMS

sura-asura-indraiḥ-by the leaders of the demons and the demigods; bhuja-vīrya-by the strength of their arms; vepitam-moving; paribhramantam-rotating; girim-the mountain; aṅga-O Mahārāja Parīkṣit; pṛṣṭhataḥ-on His back; bibhrat-bore; tat-of that; āvartanam-the rotating; ādi-kacchapaḥ-as the supreme original tortoise; mene-considered; aṅga-kaṇḍūyanam-as pleasing scratching of the body; aprameyaḥ-unlimited.

O King, when the demigods and demons, by the strength of their arms, rotated Mandara Mountain on the back of the extraordinary tortoise, the tortoise accepted the rolling of the mountain as a means of scratching His body, and thus He felt a pleasing sensation.

The Supreme Personality of Godhead is always the unlimited. Although the Supreme Personality of Godhead, in His body as a tortoise, held on His back the largest of mountains, Mandara-parvata, He did not feel any inconvenience. On the contrary, He apparently felt some itching, and thus the rotation of the mountain was certainly very pleasing.

TEXT 11

tathāsurān āviśad āsureṇa

rūpeṇa teṣāṁ bala-vīryam īrayan

uddīpayan deva-gaṇāṁś ca viṣṇur

daivena nāgendram abodha-rūpaḥ

SYNONYMS

tathā-thereafter; asurān-unto the demons; āviśat-entered; āsureṇa-by the quality of passion; rūpeṇa-in such a form; teṣām-of them; bala-vīryam-strength and energy; īrayan-increasing; uddīpayan-encouraging; deva-gaṇān-the demigods; ca-also; viṣṇuḥ-Lord Viṣṇu; daivena-by the feature of goodness; nāga-indram-unto the King of the serpents, Vāsuki; abodha-rūpaḥ-by the quality of ignorance.

Thereafter, Lord Viṣṇu entered the demons as the quality of passion, the demigods as the quality of goodness, and Vāsuki as the quality of ignorance to encourage them and increase their various types of strength and energy.

Everyone in this material world is under the different modes of material nature. There were three different parties in the churning of Mandara Mountain-the demigods, who were in the mode of goodness, the demons, who were in the mode of passion, and the snake Vāsuki, who was in the mode of ignorance. Since they were all becoming tired (Vāsuki so much so that he was almost going to die), Lord Viṣṇu, to encourage them to continue the work of churning the ocean, entered into them according to their respective modes of nature-goodness, passion and ignorance.

TEXT 12

upary agendraṁ giri-rāḍ ivānya

ākramya hastena sahasra-bāhuḥ

tasthau divi brahma-bhavendra-mukhyair

abhiṣṭuvadbhiḥ sumano-'bhivṛṣṭaḥ

SYNONYMS

upari-on the top of; agendram-the big mountain; giri-rāṭ-the king of mountains; iva-like; anyaḥ-another; ākramya-catching; hastena-by one hand; sahasra-bāhuḥ-exhibiting thousands of hands; tasthau-situated; divi-in the sky; brahma-Lord Brahmā; bhava-Lord Śiva; indra-the King of heaven; mukhyaiḥ-headed by; abhiṣṭuvadbhiḥ-offered prayers to the Lord; sumanaḥ-by flowers; abhivṛṣṭaḥ-being showered.

Manifesting Himself with thousands of hands, the Lord then appeared on the summit of Mandara Mountain, like another great mountain, and held Mandara Mountain with one hand. In the upper planetary systems, Lord Brahmā and Lord Śiva, along with Indra, King of heaven, and other demigods, offered prayers to the Lord and showered flowers upon Him.

To balance Mandara Mountain while it was being pulled from both sides, the Lord Himself appeared on its summit like another great mountain. Lord Brahmā, Lord Śiva and King Indra then expanded themselves and showered flowers on the Lord.

TEXT 13

upary adhaś cātmani gotra-netrayoḥ

pareṇa te prāviśatā samedhitāḥ

mamanthur abdhiṁ tarasā madotkaṭā

mahādriṇā kṣobhita-nakra-cakram

SYNONYMS

upari-upward; adhaḥ ca-and downward; ātmani-unto the demons and demigods; gotra-netrayoḥ-unto the mountain and Vāsuki, who was used as a rope; pareṇa-the Supreme Personality of Godhead; te-they; prāviśatā-entering them; samedhitāḥ-sufficiently agitated; mamanthuḥ-churned; abdhim-the ocean of milk; tarasā-with great strength; mada-utkaṭāḥ-being mad; mahā-adriṇā-with the great Mandara Mountain; kṣobhita-agitated; nakra-cakram-all the alligators in the water.

The demigods and demons worked almost madly for the nectar, encouraged by the Lord, who was above and below the mountain and who had entered the demigods, the demons, Vāsuki and the mountain itself. Because of the strength of the demigods and demons, the ocean of milk was so powerfully agitated that all the alligators in the water were very much perturbed. Nonetheless the churning of the ocean continued in this way.

TEXT 14

ahīndra-sāhasra-kaṭhora-dṛṅ-mukha-

śvāsāgni-dhūmāhata-varcaso 'surāḥ

pauloma-kāleya-balīlvalādayo

davāgni-dagdhāḥ saralā ivābhavan

SYNONYMS

ahīndra-of the King of serpents; sāhasra-by thousands; kaṭhora-very, very hard; dṛk-all directions; mukha-by the mouth; śvāsa-breathing; agni-fire coming out; dhūma-smoke; āhata-being affected; varcasaḥ-by the rays; asurāḥ-the demons; pauloma-Pauloma; kāleya-Kāleya; bali-Bali; ilvala-Ilvala; ādayaḥ-headed by; dava-agni-by a forest fire; dagdhāḥ-burned; saralāḥ-sarala trees; iva-like; abhavan-all of them became.

Vāsuki had thousands of eyes and mouths. From his mouths he breathed smoke and blazing fire, which affected the demons, headed by Pauloma, Kāleya, Bali and Ilvala. Thus the demons, who appeared like sarala trees burned by a forest fire, gradually became powerless.

TEXT 15

devāṁś ca tac-chvāsa-śikhā-hata-prabhān

dhūmrāmbara-srag-vara-kañcukānanān

samabhyavarṣan bhagavad-vaśā ghanā

vavuḥ samudrormy-upagūḍha-vāyavaḥ

SYNONYMS

devān-all the demigods; ca-also; tat-of Vāsuki; śvāsa-from the breathing; śikhā-by the flames; hata-being affected; prabhān-their bodily luster; dhūmra-smoky; ambara-dress; srak-vara-excellent garlands; kañcuka-armaments; ānanān-and faces; samabhyavarṣan-sufficiently rained; bhagavat-vaśāḥ-under the control of the Supreme Personality of Godhead; ghanāḥ-clouds; vavuḥ-blew; samudra-of the ocean of milk; ūrmi-from the waves; upagūḍha-bearing fragments of water; vāyavaḥ-breezes.

Because the demigods were also affected by the blazing breath of Vāsuki, their bodily lusters diminished, and their garments, garlands, weapons and faces were blackened by smoke. However, by the grace of the Supreme Personality of Godhead, clouds appeared on the sea, pouring torrents of rain, and breezes blew, carrying particles of water from the sea waves, to give the demigods relief.

TEXT 16

mathyamānāt tathā sindhor

devāsura-varūtha-paiḥ

yadā sudhā na jāyeta

nirmamanthājitaḥ svayam

SYNONYMS

mathyamānāt-sufficiently being churned; tathā-in this way; sindhoḥ-from the ocean of milk; deva-of the demigods; asura-and the demons; varūtha-paiḥ-by the best; yadā-when; sudhā-nectar; na jāyeta-did not come out; nirmamantha-churned; ajitaḥ-the Supreme Personality of Godhead, Ajita; svayam-personally.

When nectar did not come from the ocean of milk, despite so much endeavor by the best of the demigods and demons, the Supreme Personality of Godhead, Ajita, personally began to churn the ocean.

TEXT 17

megha-śyāmaḥ kanaka-paridhiḥ karṇa-vidyota-vidyun

mūrdhni bhrājad-vilulita-kacaḥ srag-dharo rakta-netraḥ

jaitrair dorbhir jagad-abhaya-dair dandaśūkaṁ gṛhītvā

mathnan mathnā pratigirir ivāśobhatātho dhṛtādriḥ

SYNONYMS

megha-śyāmaḥ-blackish like a cloud; kanaka-paridhiḥ-wearing yellow garments; karṇa-on the ears; vidyota-vidyut-whose earrings shone like lightning; mūrdhni-on the head; bhrājat-gleaming; vilulita-disheveled; kacaḥ-whose hair; srak-dharaḥ-wearing a flower garland; rakta-netraḥ-with red eyes; jaitraiḥ-with victorious; dorbhiḥ-with arms; jagat-to the universe; abhaya-daiḥ-which give fearlessness; dandaśūkam-the snake (Vāsuki); gṛhītvā-after taking; mathnan-churning; mathnā-by the churning rod (Mandara Mountain); pratigiriḥ-another mountain; iva-like; aśobhata-He appeared; atho-then; dhṛta-adriḥ-having taken the mountain.

The Lord appeared like a blackish cloud. He was dressed with yellow garments, His earrings shone on His ears like lightning, and His hair spread over His shoulders. He wore a garland of flowers, and His eyes were pinkish. With His strong, glorious arms, which award fearlessness throughout the universe, He took hold of Vāsuki and began churning the ocean, using Mandara Mountain as a churning rod. When engaged in this way, the Lord appeared like a beautifully situated mountain named Indranīla.

TEXT 18

nirmathyamānād udadher abhūd viṣaṁ

maholbaṇaṁ hālahalāhvam agrataḥ

sambhrānta-mīnonmakarāhi-kacchapāt

timi-dvipa-grāha-timiṅgilākulāt

SYNONYMS

nirmathyamānāt-while the activities of churning were going on; udadheḥ-from the ocean; abhūt-there was; viṣam-poison; mahā-ulbaṇam-very fierce; hālahala-āhvam-by the name hālahala; agrataḥ-at first; sambhrānta-agitated and going here and there; mīna-various kinds of fish; unmakara-sharks; ahi-different kinds of snakes; kacchapāt-and many kinds of tortoises; timi-whales; dvipa-water elephants; grāha-crocodiles; timiṅgila-whales that can swallow whales; ākulāt-being very much agitated.

The fish, sharks, tortoises and snakes were most agitated and perturbed. The entire ocean became turbulent, and even the large aquatic animals like whales, water elephants, crocodiles and timiṅgila fish [large whales that can swallow small whales] came to the surface. While the ocean was being churned in this way, it first produced a fiercely dangerous poison called hālahala.

TEXT 19

tad ugra-vegaṁ diśi diśy upary adho

visarpad utsarpad asahyam aprati

bhītāḥ prajā dudruvur aṅga seśvarā

arakṣyamāṇāḥ śaraṇaṁ sadāśivam

SYNONYMS

tat-that; ugra-vegam-very fierce and potent poison; diśi diśi-in all directions; upari-upward; adhaḥ-downward; visarpat-curling; utsarpat-going upward; asahyam-unbearable; aprati-uncontrollable; bhītāḥ-being very much afraid; prajāḥ-the residents of all the worlds; dudruvuḥ-moved here and there; aṅga-O Mahārāja Parīkṣit; sa-īśvarāḥ-with the Supreme Lord; arakṣyamāṇāḥ-not being protected; śaraṇam-shelter; sadāśivam-unto the lotus feet of Lord Śiva.

O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Himself, approached Lord Śiva [Sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him.

One may question that since the Supreme Personality of Godhead was personally present, why did He accompany all the demigods and people in general to take shelter of Lord Sadāśiva, instead of intervening Himself. In this connection Śrīla Madhvācārya warns:

rudrasya yaśaso 'rthāya
svayaṁ viṣṇur viṣaṁ vibhuḥ
na sañjahre samartho 'pi
vāyuṁ coce praśāntaye

Lord Viṣṇu was competent to rectify the situation, but in order to give credit to Lord Śiva, who later drank all the poison and kept it in his neck, Lord Viṣṇu did not take action.

TEXT 20

vilokya taṁ deva-varaṁ tri-lokyā

bhavāya devyābhimataṁ munīnām

āsīnam adrāv apavarga-hetos

tapo juṣāṇaṁ stutibhiḥ praṇemuḥ

SYNONYMS

vilokya-observing; tam-him; deva-varam-the best of the demigods; tri-lokyāḥ-of the three worlds; bhavāya-for the flourishing; devyā-with his wife, Bhavānī; abhimatam-accepted by; munīnām-great saintly persons; āsīnam-sitting together; adrau-from the top of Kailāsa Hill; apavarga-hetoḥ-desiring liberation; tapaḥ-in austerity; juṣāṇam-being served by them; stutibhiḥ-by prayers; praṇemuḥ-offered their respectful obeisances.

The demigods observed Lord Śiva sitting on the summit of Kailāsa Hill with his wife, Bhavānī, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect.

TEXT 21

śrī-prajāpataya ūcuḥ

deva-deva mahā-deva

bhūtātman bhūta-bhāvana

trāhi naḥ śaraṇāpannāṁs

trailokya-dahanād viṣāt

SYNONYMS

śrī-prajāpatayaḥ ūcuḥ-the prajāpatis said; deva-deva-O Lord Mahādeva, best of the demigods; mahā-deva-O great demigod; bhūta-ātman-O life and soul of everyone in this world; bhūta-bhāvana-O the cause of the happiness and flourishing of all of them; trāhi-deliver; naḥ-us; śaraṇa-āpannān-who have taken shelter at your lotus feet; trailokya-of the three worlds; dahanāt-which is causing the burning; viṣāt-from this poison.

The prajāpatis said: O greatest of all demigods, Mahādeva, Supersoul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds.

Since Lord Śiva is in charge of annihilation, why should he be approached for protection, which is given by Lord Viṣṇu? Lord Brahmā creates, and Lord Śiva annihilates, but both Lord Brahmā and Lord Śiva are incarnations of Lord Viṣṇu and are known as śaktyāveśa-avatāras. They are endowed with a special power like that of Lord Viṣṇu, who is actually all-pervading in their activities. Therefore whenever prayers for protection are offered to Lord Śiva, actually Lord Viṣṇu is indicated, for otherwise Lord Śiva is meant for destruction. Lord Śiva is one of the īśvaras, or the controllers known as śaktyāveśa-avatāras. Therefore he can be addressed as having the qualities of Lord Viṣṇu.

TEXT 22

tvam ekaḥ sarva-jagata

īśvaro bandha-mokṣayoḥ

taṁ tvām arcanti kuśalāḥ

prapannārti-haraṁ gurum

SYNONYMS

tvam ekaḥ-Your Lordship is indeed; sarva-jagataḥ-of the three worlds; īśvaraḥ-the controller; bandha-mokṣayoḥ-of both bondage and liberation; tam-that controller; tvām arcanti-worship you; kuśalāḥ-persons who want good fortune; prapanna-ārti-haram-who can mitigate all the distresses of a sheltered devotee; gurum-you who act as a good advisor to all fallen souls.

O lord, you are the cause of bondage and liberation of the entire universe because you are its ruler. Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are also the cause of their liberation. We therefore worship Your Lordship.

Actually Lord Viṣṇu maintains and accomplishes all good fortune. If one has to take shelter of Lord Viṣṇu, why should the demigods take shelter of Lord Śiva? They did so because Lord Viṣṇu acts through Lord Śiva in the creation of the material world. Lord Śiva acts on behalf of Lord Viṣṇu. When the Lord says in Bhagavad-gītā (14.4) that He is the father of all living entities (ahaṁ bīja-pradaḥ pitā), this refers to actions performed by Lord Viṣṇu through Lord Śiva. Lord Viṣṇu is always unattached to material activities, and when material activities are to be performed, Lord Viṣṇu performs them through Lord Śiva. Lord Śiva is therefore worshiped on the level of Lord Viṣṇu. When Lord Viṣṇu is untouched by the external energy He is Lord Viṣṇu, but when He is in touch with the external energy, He appears in His feature as Lord Śiva.

TEXT 23

guṇa-mayyā sva-śaktyāsya

sarga-sthity-apyayān vibho

dhatse yadā sva-dṛg bhūman

brahma-viṣṇu-śivābhidhām

SYNONYMS

guṇa-mayyā-acting in three modes of activity; sva-śaktyā-by the external energy of Your Lordship; asya-of this material world; sarga-sthiti-apyayān-creation, maintenance and annihilation; vibho-O lord; dhatse-you execute; yadā-when; sva-dṛk-you manifest yourself; bhūman-O great one; brahma-viṣṇu-śiva-abhidhām-as Lord Brahmā, Lord Viṣṇu or Lord Śiva.

O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation.

This prayer is actually offered to Lord Viṣṇu, the puruṣa, who in His incarnations as the guṇa-avatāras assumes the names Brahmā, Viṣṇu and Maheśvara.

TEXT 24

tvaṁ brahma paramaṁ guhyaṁ

sad-asad-bhāva-bhāvanam

nānā-śaktibhir ābhātas

tvam ātmā jagad-īśvaraḥ

SYNONYMS

tvam-Your Lordship; brahma-impersonal Brahman; paramam-supreme; guhyam-confidential; sat-asat-bhāva-bhāvanam-the cause of varieties of creation, its cause and effect; nānā-śaktibhiḥ-with varieties of potencies; ābhātaḥ-manifest; tvam-you are; ātmā-the Supersoul; jagat-īśvaraḥ-the Supreme Personality of Godhead.

You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman. You manifest various potencies in this cosmic manifestation.

This prayer is offered to the impersonal Brahman, which consists of the effulgent rays of Parabrahman. Parabrahman is the Supreme Personality of Godhead (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). When Lord Śiva is worshiped as Parabrahman, the worship is meant for Lord Viṣṇu.

TEXT 25

tvaṁ śabda-yonir jagad-ādir ātmā

prāṇendriya-dravya-guṇaḥ svabhāvaḥ

kālaḥ kratuḥ satyam ṛtaṁ ca dharmas

tvayy akṣaraṁ yat tri-vṛd-āmananti

SYNONYMS

tvam-Your Lordship; śabda-yoniḥ-the origin and source of Vedic literature; jagat-ādiḥ-the original cause of material creation; ātmā-the soul; prāṇa-the living force; indriya-the senses; dravya-the material elements; guṇaḥ-the three qualities; sva-bhāvaḥ-material nature; kālaḥ-eternal time; kratuḥ-sacrifice; satyam-truth; ṛtam-truthfulness; ca-and; dharmaḥ-two different types of religion; tvayi-unto you; akṣaram-the original syllable, oṁkāra; yat-that which; tri-vṛt-consisting of the letters a, u and m; āmananti-they say.

O lord, you are the original source of Vedic literature. You are the original cause of material creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable oṁ, which consists of three letters a-u-m.

TEXT 26

agnir mukhaṁ te 'khila-devatātmā

kṣitiṁ vidur loka-bhavāṅghri-paṅkajam

kālaṁ gatiṁ te 'khila-devatātmano

diśaś ca karṇau rasanaṁ jaleśam

SYNONYMS

agniḥ-fire; mukham-mouth; te-of Your Lordship; akhila-devatā-ātmā-the origin of all demigods; kṣitim-the surface of the globe; viduḥ-they know; loka-bhava-O origin of all planets; aṅghri-paṅkajam-your lotus feet; kālam-eternal time; gatim-progress; te-of Your Lordship; akhila-devatā-ātmanaḥ-the total aggregate of all the demigods; diśaḥ-all directions; ca-and; karṇau-your ears; rasanam-taste; jala-īśam-the demigod controller of the water.

O father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue.

In the śruti-mantras it is said, agniḥ sarva-devatāḥ: "Fire is the aggregate of all demigods." Agni is the mouth of the Supreme Personality of Godhead. It is through Agni, or fire, that the Lord accepts all sacrificial oblations.

TEXT 27

nābhir nabhas te śvasanaṁ nabhasvān

sūryaś ca cakṣūṁṣi jalaṁ sma retaḥ

parāvarātmāśrayaṇaṁ tavātmā

somo mano dyaur bhagavan śiras te

SYNONYMS

nābhiḥ-navel; nabhaḥ-the sky; te-of Your Lordship; śvasanam-breathing; nabhasvān-the air; sūryaḥ ca-and the sun globe; cakṣūṁṣi-your eyes; jalam-the water; sma-indeed; retaḥ-semen; para-avara-ātma-āśrayaṇam-the shelter of all living entities, low and high; tava-your; ātmā-self; somaḥ-the moon; manaḥ-mind; dyauḥ-the higher planetary systems; bhagavan-O Your Lordship; śiraḥ-head; te-of you.

O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head.

TEXT 28

kukṣiḥ samudrā girayo 'sthi-saṅghā

romāṇi sarvauṣadhi-vīrudhas te

chandāṁsi sākṣāt tava sapta dhātavas

trayī-mayātman hṛdayaṁ sarva-dharmaḥ

SYNONYMS

kukṣiḥ-abdomen; samudrāḥ-the oceans; girayaḥ-the mountains; asthi-bones; saṅghāḥ-combination; romāṇi-the hairs of the body; sarva-all; auṣadhi-drugs; vīrudhaḥ-plants and creepers; te-your; chandāṁsi-Vedic mantras; sākṣāt-directly; tava-your; sapta-seven; dhātavaḥ-layers of the body; trayī-maya-ātman-O three Vedas personified; hṛdayam-core of the heart; sarva-dharmaḥ-all kinds of religion.

O lord, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gāyatrī are the seven layers of your body, and the Vedic religious system is the core of your heart.

TEXT 29

mukhāni pañcopaniṣadas taveśa

yais triṁśad-aṣṭottara-mantra-vargaḥ

yat tac chivākhyaṁ paramātma-tattvaṁ

deva svayaṁ-jyotir avasthitis te

SYNONYMS

mukhāni-faces; pañca-five; upaniṣadaḥ-Vedic literatures; tava-your; īśa-O lord; yaiḥ-by which; triṁśat-aṣṭa-uttara-mantra-vargaḥ-in the category of thirty-eight important Vedic mantras; yat-that; tat-as it is; śiva-ākhyam-celebrated by the name Śiva; paramātma-tattvam-which ascertain the truth about Paramātmā; deva-O lord; svayam-jyotiḥ-self-illuminated; avasthitiḥ-situation; te-of Your Lordship.

O lord, the five important Vedic mantras are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā.

The five mantras mentioned in this connection are as follows: (1) Puruṣa, (2) Aghora, (3) Sadyojāta, (4) Vāmadeva, and (5) Īśāna. These five mantras are within the category of thirty-eight special Vedic mantras chanted by Lord Śiva, who is therefore celebrated as Śiva or Mahādeva. Another reason why Lord Śiva is called Śiva, which means "all-auspicious," is that he is self-illuminated, exactly like Lord Viṣṇu, who is the Paramātmā. Because Lord Śiva is directly an incarnation of Lord Viṣṇu, he is situated as Lord Viṣṇu's direct representative. This fact is corroborated by a Vedic mantra: patiṁ viśvasyātmeśvaraṁ śāśvatam. śivam acyutam. The Supersoul is called by many names, of which Maheśvara, Śiva and Acyuta are especially mentioned.

TEXT 30

chāyā tv adharmormiṣu yair visargo

netra-trayaṁ sattva-rajas-tamāṁsi

sāṅkhyātmanaḥ śāstra-kṛtas tavekṣā

chandomayo deva ṛṣiḥ purāṇaḥ

SYNONYMS

chāyā-shadow; tu-but; adharma-ūrmiṣu-in the waves of irreligion, like kāma, krodha, lobha and moha; yaiḥ-by which; visargaḥ-so many varieties of creation; netra-trayam-three eyes; sattva-goodness; rajaḥ-passion; tamāṁsi-and darkness; sāṅkhya-ātmanaḥ-the origin of all Vedic literatures; śāstra-scriptures; kṛtaḥ-made; tava-by you; īkṣā-simply by glancing; chandaḥ-mayaḥ-full of Vedic verses; deva-O lord; ṛṣiḥ-all Vedic literatures; purāṇaḥ-and the purāṇas, the supplementary Vedas.

O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature-goodness, passion and ignorance-are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance.

TEXT 31

na te giri-trākhila-loka-pāla-

viriñca-vaikuṇṭha-surendra-gamyam

jyotiḥ paraṁ yatra rajas tamaś ca

sattvaṁ na yad brahma nirasta-bhedam

SYNONYMS

na-not; te-of Your Lordship; giri-tra-O King of the mountains; akhila-loka-pāla-all the directors of departments of material activities; viriñca-Lord Brahmā; vaikuṇṭha-Lord Viṣṇu; sura-indra-the King of heaven; gamyam-they can understand; jyotiḥ-effulgence; param-transcendental; yatra-wherein; rajaḥ-the mode of passion; tamaḥ ca-and the mode of ignorance; sattvam-the mode of goodness; na-not; yat brahma-which is impersonal Brahman; nirasta-bhedam-without distinction between demigods and human beings.

O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmā, Lord Viṣṇu or the King of heaven, Mahendra.

The brahmajyoti is actually the effulgence of the Supreme Personality of Godhead. As stated in Brahma-saṁhitā (5.40):

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahmajyoti. Kṛṣṇa says in Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal feature I pervade this entire universe." Thus the avyakta-mūrti, the impersonal feature, is certainly an expansion of Kṛṣṇa's energy. Māyāvādīs, who prefer to merge into this Brahman effulgence, worship Lord Śiva. The mantras referred to in text 29 are called mukhāni pañcopaniṣadas taveśa. Māyāvādīs take all these mantras seriously in worshiping Lord Śiva. These mantras are as follows: (1) tat puruṣāya vidmahe śāntyai, (2) mahā-devāya dhīmahi vidyāyai, (3) tan no rudraḥ pratiṣṭhāyai, (4) pracodayāt dhṛtyai, (5) aghorebhyas tamā. .., (6) atha ghorebhyo mohā. .., (7) aghorebhyo rakṣā. .., (8) aghoratarebhyo nidrā. .., (9) sarvebhyaḥ sarva-vyādhyai, (10) sarva-sarvebhyo mṛtyave, (11) namas te 'stu kṣudhā. .., (12) rudra-rūpebhyas tṛṣṇā. .., (13) vāmadevāya rajā. .., (14) jyeṣṭhāya svāhā. .., (15) śreṣṭhāya ratyai, (16) rudrāya kalyāṇyai, (17) kālāya kāmā. .., (18) kala-vikaraṇāya sandhinyai, (19) bala-vikaraṇāya kriyā. .., (20) balāya vṛddhyai, (21) balacchāyā. .., (22) pramathanāya dhātryai, (23) sarva-bhūta-damanāya bhrāmaṇyai, (24) manaḥ-śoṣiṇyai, (25) unmanāya jvarā. .., (26) sadyojātaṁ prapadyāmi siddhyai, (27) sadyojātāya vai namaḥ ṛddhyai, (28) bhave dityai, (29) abhave lakṣmyai, (30) nātibhave medhā. .., (31) bhajasva māṁ kāntyai, (32) bhava svadhā. .., (33) udbhavāya prabhā. .., (34) īśānaḥ sarva-vidyānāṁ śaśinyai, (35) īśvaraḥ sarva-bhūtānām abhaya-dā. .. [Bg. 18.61], (36) brahmādhipatir brahmaṇodhipatir brahman brahmeṣṭa-dā. .., (37) śivo me astu marīcyai, (38) sadāśivaḥ jvālinyai.

The impersonal Brahman is unknown even to the other directors of the material creation, including Lord Brahmā, Lord Indra and even Lord Viṣṇu. This does not mean, however, that Lord Viṣṇu is not omniscient. Lord Viṣṇu is omniscient, but He does not need to understand what is going on in His all-pervading expansion. Therefore in Bhagavad-gītā the Lord says that although everything is an expansion of Him (mayā tatam idaṁ sarvam), He does not need to take care of everything (na cāhaṁ teṣv avasthitaḥ), since there are various directors like Lord Brahmā, Lord Śiva and Indra.

TEXT 32

kāmādhvara-tripura-kālagarādy-aneka-

bhūta-druhaḥ kṣapayataḥ stutaye na tat te

yas tv anta-kāla idam ātma-kṛtaṁ sva-netra-

vahni-sphuliṅga-śikhayā bhasitaṁ na veda

SYNONYMS

kāma-adhvara-sacrifices for sense gratification (like Dakṣa-yajña, the sacrifices performed by Dakṣa); tripura-the demon named Tripurāsura; kālagara-Kālagara; ādi-and others; aneka-many; bhūta-druhaḥ-who are meant for giving trouble to the living entities; kṣapayataḥ-being engaged in their destruction; stutaye-your prayer; na-not; tat-that; te-speaking to you; yaḥ tu-because; anta-kāle-at the time of annihilation; idam-in this material world; ātma-kṛtam-done by yourself; sva-netra-by your eyes; vahni-sphuliṅga-śikhayā-by the sparks of fire; bhasitam-burned to ashes; na veda-I do not know how it is happening.

When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. Nonetheless, you do not know how this happens. What then is to be said of your destroying the Dakṣa-yajña, Tripurāsura and the kālakūṭa poison? Such activities cannot be subject matters for prayers offered to you.

Since Lord Śiva considers the great acts he performs to be very unimportant, what was to be said of counteracting the strong poison produced by the churning? The demigods indirectly prayed that Lord Śiva counteract the kālakūṭa poison, which was spreading throughout the universe.

TEXT 33

ye tv ātma-rāma-gurubhir hṛdi cintitāṅghri-

dvandvaṁ carantam umayā tapasābhitaptam

katthanta ugra-paruṣaṁ nirataṁ śmaśāne

te nūnam ūtim avidaṁs tava hāta-lajjāḥ

SYNONYMS

ye-persons who; tu-indeed; ātma-rāma-gurubhiḥ-by those who are self-satisfied and who are considered to be spiritual masters of the world; hṛdi-within the heart; cintita-aṅghri-dvandvam-thinking of your two lotus feet; carantam-moving; umayā-with your consort, Umā; tapasā abhitaptam-highly advanced through practice of austerity and penance; katthante-criticize your acts; ugra-paruṣam-not a gentle person; niratam-always; śmaśāne-in the crematorium; te-such persons; nūnam-indeed; ūtim-such activities; avidan-not knowing; tava-your activities; hāta-lajjāḥ-shameless.

Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your activities.

Lord Śiva is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). It is therefore said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even the most intelligent person cannot understand what a Vaiṣṇava like Lord Śiva is doing or how he is acting. Those who are conquered by lusty desires and anger cannot estimate the glories of Lord Śiva, whose position is always transcendental. In all the activities associated with lusty desires, Lord Śiva is an implement of ātma-rāma. Ordinary persons, therefore, should not try to understand Lord Śiva and his activities. One who tries to criticize the activities of Lord Śiva is shameless.

TEXT 34

tat tasya te sad-asatoḥ parataḥ parasya

nāñjaḥ svarūpa-gamane prabhavanti bhūmnaḥ

brahmādayaḥ kim uta saṁstavane vayaṁ tu

tat-sarga-sarga-viṣayā api śakti-mātram

SYNONYMS

tat-therefore; tasya-of that; te-of Your Lordship; sat-asatoḥ-of the living entities, moving and not moving; parataḥ-transcendentally situated; parasya-very difficult to understand; na-nor; añjaḥ-as it is; svarūpa-gamane-to approach your reality; prabhavanti-it is possible; bhūmnaḥ-O great one; brahma-ādayaḥ-even such persons as Lord Brahmā; kim uta-what to speak of others; saṁstavane-in offering prayers; vayam tu-as far as we are concerned; tat-of you; sarga-sarga-viṣayāḥ-creations of the creation; api-although; śakti-mātram-to our ability.

Even personalities like Lord Brahmā and other demigods cannot understand your position, for you are beyond the moving and nonmoving creation. Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmā's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows, we have expressed our feelings.

TEXT 35

etat paraṁ prapaśyāmo

na paraṁ te maheśvara

mṛḍanāya hi lokasya

vyaktis te 'vyakta-karmaṇaḥ

SYNONYMS

etat-all these things; param-transcendental; prapaśyāmaḥ-we can see; na-not; param-the actual transcendental position; te-of Your Lordship; mahā-īśvara-O great ruler; mṛḍanāya-for the happiness; hi-indeed; lokasya-of all the world; vyaktiḥ-manifested; te-of Your Lordship; avyakta-karmaṇaḥ-whose activities are unknown to everyone.

O greatest of all rulers, your actual identity is impossible for us to understand. As far as we can see, your presence brings flourishing happiness to everyone. Beyond this, no one can appreciate your activities. We can see this much, and nothing more.

When the demigods offered these prayers to Lord Śiva, their inner purpose was to please him so that he would rectify the disturbing situation created by the hālahala poison. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: when one worships demigods, this is certainly because of deep-rooted desires he wants fulfilled by the mercy of those demigods. People are generally attached to the worship of demigods for some motive.

TEXT 36

śrī-śuka uvāca

tad-vīkṣya vyasanaṁ tāsāṁ

kṛpayā bhṛśa-pīḍitaḥ

sarva-bhūta-suhṛd deva

idam āha satīṁ priyām

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tat-this situation; vīkṣya-seeing; vyasanam-dangerous; tāsām-of all the demigods; kṛpayā-out of compassion; bhṛśa-pīḍitaḥ-greatly aggrieved; sarva-bhūta-suhṛt-the friend of all living entities; devaḥ-Mahādeva; idam-this; āha-said; satīm-unto Satīdevī; priyām-his very dear wife.

Śrīla Śukadeva Gosvāmī continued: Lord Śiva is always benevolent toward all living entities. When he saw that the living entities were very much disturbed by the poison, which was spreading everywhere, he was very compassionate. Thus he spoke to his eternal consort, Satī, as follows.

TEXT 37

śrī-śiva uvāca

aho bata bhavāny etat

prajānāṁ paśya vaiśasam

kṣīroda-mathanodbhūtāt

kālakūṭād upasthitam

SYNONYMS

śrī-śivaḥ uvāca-Śrī Śiva said; aho bata-how pitiable; bhavāni-my dear wife, Bhavānī; etat-this situation; prajānām-of all living entities; paśya-just see; vaiśasam-very dangerous; kṣīra-uda-of the ocean of milk; mathana-udbhūtāt-produced by the churning; kālakūṭāt-because of the production of poison; upasthitam-the present situation.

Lord Śiva said: My dear Bhavānī, just see how all these living entities have been placed in danger because of the poison produced from the churning of the ocean of milk.

TEXT 38

āsāṁ prāṇa-parīpsūnāṁ

vidheyam abhayaṁ hi me

etāvān hi prabhor artho

yad dīna-paripālanam

SYNONYMS

āsām-all of these living entities; prāṇa-parīpsūnām-very strongly desiring to protect their lives; vidheyam-something must be done; abhayam-safety; hi-indeed; me-by me; etāvān-this much; hi-indeed; prabhoḥ-of the master; arthaḥ-duty; yat-that which; dīna-paripālanam-to give protection to suffering humanity.

It is my duty to give protection and safety to all living entities struggling for existence. Certainly it is the duty of the master to protect his suffering dependents.

TEXT 39

prāṇaiḥ svaiḥ prāṇinaḥ pānti

sādhavaḥ kṣaṇa-bhaṅguraiḥ

baddha-vaireṣu bhūteṣu

mohiteṣv ātma-māyayā

SYNONYMS

prāṇaiḥ-by lives; svaiḥ-their own; prāṇinaḥ-other living entities; pānti-protect; sādhavaḥ-devotees; kṣaṇa-bhaṅguraiḥ-temporary; baddha-vaireṣu-unnecessarily engaged in animosity; bhūteṣu-unto living entities; mohiteṣu-bewildered; ātma-māyayā-by the external energy of the Lord.

People in general, being bewildered by the illusory energy of the Supreme Personality of Godhead, are always engaged in animosity toward one another. But devotees, even at the risk of their own temporary lives, try to save them.

This is the characteristic of a Vaiṣṇava. Para-duḥkha-duḥkhī: a Vaiṣṇava is always unhappy to see the conditioned souls unhappy. Otherwise, he would have no business teaching them how to become happy. In materialistic life, people must certainly engage in activities of animosity. Materialistic life is therefore compared to saṁsāra-dāvānala, a blazing forest fire that automatically takes place. Lord Śiva and his followers in the paramparā system try to save people from this dangerous condition of materialistic life. This is the duty of devotees following the principles of Lord Śiva and belonging to the Rudra-sampradāya. There are four Vaiṣṇava sampradāyas, and the Rudra-sampradāya is one of them because Lord Śiva (Rudra) is the best of the Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Indeed, as we shall see, Lord Śiva drank all the poison for the benefit of humanity.

TEXT 40

puṁsaḥ kṛpayato bhadre

sarvātmā prīyate hariḥ

prīte harau bhagavati

prīye 'haṁ sacarācaraḥ

tasmād idaṁ garaṁ bhuñje

prajānāṁ svastir astu me

SYNONYMS

puṁsaḥ-with a person; kṛpayataḥ-engaged in benevolent activities; bhadre-O most gentle Bhavānī; sarva-ātmā-the Supersoul; prīyate-becomes pleased; hariḥ-the Supreme Personality of Godhead; prīte-because of His pleasure; harau-the Supreme Lord, Hari; bhagavati-the Personality of Godhead; prīye-also become pleased; aham-I; sa-cara-acaraḥ-with all others, moving and nonmoving; tasmāt-therefore; idam-this; garam-poison; bhuñje-let me drink; prajānām-of the living entities; svastiḥ-welfare; astu-let there be; me-by me.

My dear gentle wife Bhavānī, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me.

TEXT 41

śrī-śuka uvāca

evam āmantrya bhagavān

bhavānīṁ viśva-bhāvanaḥ

tad viṣaṁ jagdhum ārebhe

prabhāva-jñānvamodata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; āmantrya-addressing; bhagavān-Lord Śiva; bhavānīm-Bhavānī; viśva-bhāvanaḥ-the well-wisher of all the universe; tat viṣam-that poison; jagdhum-to drink; ārebhe-began; prabhāva-jñā-mother Bhavānī, who perfectly knew the capability of Lord Śiva; anvamodata-gave her permission.

Śrīla Śukadeva Gosvāmī continued: After informing Bhavānī in this way, Lord Śiva began to drink the poison, and Bhavānī, who knew perfectly well the capabilities of Lord Śiva, gave him her permission to do so.

TEXT 42

tataḥ karatalī-kṛtya

vyāpi hālāhalaṁ viṣam

abhakṣayan mahā-devaḥ

kṛpayā bhūta-bhāvanaḥ

SYNONYMS

tataḥ-thereafter; karatalī-kṛtya-taking in his hand; vyāpi-widespread; hālāhalam-called hālahala; viṣam-poison; abhakṣayat-drank; mahā-devaḥ-Lord Śiva; kṛpayā-out of compassion; bhūta-bhāvanaḥ-for the welfare of all living entities.

Thereafter, Lord Śiva, who is dedicated to auspicious, benevolent work for humanity, compassionately took the whole quantity of poison in his palm and drank it.

Although there was such a great quantity of poison that it spread all over the universe, Lord Śiva had such great power that he reduced the poison to a small quantity so that he could hold it in his palm. One should not try to imitate Lord Śiva. Lord Śiva can do whatever he likes, but those who try to imitate Lord Śiva by smoking ganja and other poisonous things will certainly be killed because of such activities.

TEXT 43

tasyāpi darśayām āsa

sva-vīryaṁ jala-kalmaṣaḥ

yac cakāra gale nīlaṁ

tac ca sādhor vibhūṣaṇam

SYNONYMS

tasya-of Lord Śiva; api-also; darśayām āsa-exhibited; sva-vīryam-its own potency; jala-kalmaṣaḥ-that poison born of the water; yat-which; cakāra-made; gale-on the neck; nīlam-bluish line; tat-that; ca-also; sādhoḥ-of the saintly person; vibhūṣaṇam-ornament.

As if in defamation, the poison born from the ocean of milk manifested its potency by marking Lord Śiva's neck with a bluish line. That line, however, is now accepted as an ornament of the Lord.

TEXT 44

tapyante loka-tāpena

sādhavaḥ prāyaśo janāḥ

paramārādhanaṁ tad dhi

puruṣasyākhilātmanaḥ

SYNONYMS

tapyante-voluntarily suffer; loka-tāpena-because of the suffering of people in general; sādhavaḥ-saintly persons; prāyaśaḥ-almost always; janāḥ-such persons; parama-ārādhanam-the topmost method of worshiping; tat-that activity; hi-indeed; puruṣasya-of the Supreme Person; akhila-ātmanaḥ-who is the Supersoul of everyone.

It is said that great personalities almost always accept voluntary suffering because of the suffering of people in general. This is considered the highest method of worshiping the Supreme Personality of Godhead, who is present in everyone's heart.

Here is an explanation of how those engaged in activities for the welfare of others are very quickly recognized by the Supreme Personality of Godhead. The Lord says in Bhagavad-gītā (18.68–69), ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati. .. na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: "One who preaches the message of Bhagavad-gītā to My devotees is most dear to Me. No one can excel him in satisfying Me by worship." There are different kinds of welfare activities in this material world, but the supreme welfare activity is the spreading of Kṛṣṇa consciousness. Other welfare activities cannot be effective, for the laws of nature and the results of karma cannot be checked. It is by destiny, or the laws of karma, that one must suffer or enjoy. For instance, if one is given a court order, he must accept it, whether it brings suffering or profit. Similarly, everyone is under obligations to karma and it reactions. No one can change this. Therefore the śāstra says:

tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ

(Bhāg. 1.5.18)

One should endeavor for that which is never obtained by wandering up and down the universe as a result of the reactions of karma. What is that? One should endeavor to become Kṛṣṇa conscious. If one tries to spread Kṛṣṇa consciousness all over the world, he should be understood to be performing the best welfare activity. The Lord is automatically very pleased with him. If the Lord is pleased with him, what is left for him to achieve? If one has been recognized by the Lord, even if he does not ask the Lord for anything, the Lord, who is within everyone, supplies him whatever he wants. This is also confirmed in Bhagavad-gītā (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]). Again, as stated here, tapyante loka-tāpena sādhavaḥ prāyaśo janāḥ. The best welfare activity is raising people to the platform of Kṛṣṇa consciousness, since the conditioned souls are suffering only for want of Kṛṣṇa consciousness. The Lord Himself also comes to mitigate the suffering of humanity.

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." (Bg. 4.7–8) All the śāstras conclude, therefore, that spreading the Kṛṣṇa consciousness movement is the best welfare activity in the world. Because of the ultimate benefit this bestows upon people in general, the Lord very quickly recognizes such service performed by a devotee.

TEXT 45

niśamya karma tac chambhor

deva-devasya mīḍhuṣaḥ

prajā dākṣāyaṇī brahmā

vaikuṇṭhaś ca śaśaṁsire

SYNONYMS

niśamya-after hearing; karma-the act; tat-that; śambhoḥ-of Lord Śiva; deva-devasya-who is worshipable even for the demigods; mīḍhuṣaḥ-he who bestows great benedictions upon people in general; prajāḥ-the people in general; dākṣāyaṇī-Bhavānī, the daughter of Dakṣa; brahmā-Lord Brahmā; vaikuṇṭhaḥ ca-Lord Viṣṇu also; śaśaṁsire-praised very much.

Upon hearing of this act, everyone, including Bhavānī [the daughter of Mahārāja Dakṣa], Lord Brahmā, Lord Viṣṇu, and the people in general, very highly praised this deed performed by Lord Śiva, who is worshiped by the demigods and who bestows benedictions upon the people.

TEXT 46

praskannaṁ pibataḥ pāṇer

yat kiñcij jagṛhuḥ sma tat

vṛścikāhi-viṣauṣadhyo

dandaśūkāś ca ye 'pare

SYNONYMS

praskannam-scattered here and there; pibataḥ-of Lord Śiva while drinking; pāṇeḥ-from the palm; yat-which; kiñcit-very little; jagṛhuḥ-took the opportunity to drink; sma-indeed; tat-that; vṛścika-the scorpions; ahi-the cobras; viṣa-auṣadhyaḥ-poisonous drugs; dandaśūkāḥ ca-and animals whose bites are poisonous; ye-who; apare-other living entities.

Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Śiva's hand while he was drinking.

Mosquitoes, jackals, dogs and other varieties of dandaśūka, or animals whose bites are poisonous, drank the poison of the samudra-manthana, the churned ocean, since it was available after it fell from the palms of Lord Śiva.

Thus end the Bhaktivedanta purports of the Eighth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Śiva Saves the Universe by Drinking Poison."

Chapter Eight

The Churning of the Milk Ocean

This chapter describes how the goddess of fortune appeared during the churning of the ocean of milk and how she accepted Lord Viṣṇu as her husband. As described later in the chapter, when Dhanvantari appeared with a pot of nectar the demons immediately snatched it from him, but Lord Viṣṇu appeared as the incarnation Mohinī, the most beautiful woman in the world, just to captivate the demons and save the nectar for the demigods.

After Lord Śiva drank all the poison, both the demigods and demons took courage and resumed their activities of churning. Because of this churning, first a surabhi cow was produced. Great saintly persons accepted this cow to derive clarified butter from its milk and offer this clarified butter in oblations for great sacrifices. Thereafter, a horse named Uccaiḥśravā was generated. This horse was taken by Bali Mahārāja. Then there appeared Airāvata and other elephants that could go anywhere in any direction, and she-elephants also appeared. The gem known as Kaustubha was also generated, and Lord Viṣṇu took that gem and placed it on His chest. Thereafter, a pārijāta flower and the Apsarās, the most beautiful women in the universe, were generated. Then the goddess of fortune, Lakṣmī, appeared. The demigods, great sages, Gandharvas and others offered her their respectful worship. The goddess of fortune could not find anyone to accept as her husband. At last she selected Lord Viṣṇu to be her master. Lord Viṣṇu gave her a place to stay everlastingly at His chest. Because of this combination of Lakṣmī and Nārāyaṇa, all who were present, including the demigods and people in general, were very pleased. The demons, however, being neglected by the goddess of fortune, were very depressed. Then Vāruṇī, the goddess of drinking, was generated, and by the order of Lord Viṣṇu the demons accepted her. Then the demons and demigods, with renewed energy, began to churn again. This time a partial incarnation of Lord Viṣṇu called Dhanvantari appeared. He was very beautiful, and he carried a jug containing nectar. The demons immediately snatched the jug from Dhanvantari's hand and began to run away, and the demigods, being very morose, took shelter of Viṣṇu. After the demons snatched the jug from Dhanvantari, they began to fight among themselves. Lord Viṣṇu solaced the demigods, who therefore did not fight, but remained silent. While the fighting was going on among the demons, the Lord Himself appeared as the incarnation Mohinī, the most beautiful woman in the universe.

TEXT 1

śrī-śuka uvāca

pīte gare vṛṣāṅkeṇa

prītās te 'mara-dānavāḥ

mamanthus tarasā sindhuṁ

havirdhānī tato 'bhavat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pīte-was drunk; gare-when the poison; vṛṣa-aṅkeṇa-by Lord Śiva, who sits on a bull; prītāḥ-being pleased; te-all of them; amara-the demigods; dānavāḥ-and the demons; mamanthuḥ-again began to churn; tarasā-with great force; sindhum-the ocean of milk; havirdhānī-the surabhi cow, who is the source of clarified butter; tataḥ-from that churning; abhavat-was generated.

Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.

The surabhi cow is described as havirdhānī, the source of butter. Butter, when clarified by melting, produces ghee, or clarified butter, which is inevitably necessary for performing great ritualistic sacrifices. As stated in Bhagavad-gītā (18. 5), yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat: sacrifice, charity and austerity are essential to keep human society perfect in peace and prosperity. Yajña, the performance of sacrifice, is essential; to perform yajña, clarified butter is absolutely necessary; and to get clarified butter, milk is necessary. Milk is produced when there are sufficient cows. Therefore in Bhagavad-gītā (18.44), cow protection is recommended (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva jam).

TEXT 2

tām agni-hotrīm ṛṣayo

jagṛhur brahma-vādinaḥ

yajñasya deva-yānasya

medhyāya haviṣe nṛpa

SYNONYMS

tām-that cow; agni-hotrīm-absolutely necessary for the production of yogurt, milk and ghee to offer as oblations in the fire; ṛṣayaḥ-sages who perform such sacrifices; jagṛhuḥ-took in charge; brahma-vādinaḥ-because such sages know the Vedic ritualistic ceremonies; yajñasya-of sacrifice; deva-yānasya-which fulfills the desire to be elevated to the higher planetary systems and to Brahmaloka; medhyāya-fit for offering oblations; haviṣe-for the sake of pure clarified butter; nṛpa-O King.

O King Parīkṣit, great sages who were completely aware of the Vedic ritualistic ceremonies took charge of that surabhi cow, which produced all the yogurt, milk and ghee absolutely necessary for offering oblations into the fire. They did this just for the sake of pure ghee, which they wanted for the performance of sacrifices to elevate themselves to the higher planetary systems, up to Brahmaloka.

Surabhi cows are generally found on the Vaikuṇṭha planets. As described in Brahma-saṁhitā, Lord Kṛṣṇa, on His planet, Goloka Vṛndāvana, engages in tending the surabhi cows (surabhīr abhipālayantam [Bs. 5.29]). These cows are the Lord's pet animals. From the surabhi cows one can take as much milk as one needs, and one may milk these cows as many times as he desires. In other words, the surabhi cow can yield milk unlimitedly. Milk is necessary for the performance of yajña. Sages know how to use milk to elevate human society to the perfection of life. Since cow protection is recommended everywhere in the śāstras, the brahmā vādīs took charge of the surabhi cow, in which the demons were not very interested.

TEXT 3

tata uccaiḥśravā nāma

hayo 'bhūc candra-pāṇḍuraḥ

tasmin baliḥ spṛhāṁ cakre

nendra īśvara-śikṣayā

SYNONYMS

tataḥ-thereafter; uccaiḥśravāḥ nāma-by the name Uccaiḥśravā; hayaḥ-a horse; abhūt-was generated; candra-pāṇḍuraḥ-being as white as the moon; tasmin-unto it; baliḥ-Mahārāja Bali; spṛhām cakre-desired to possess; na-not; indraḥ-the King of the demigods; īśvara-śikṣayā-by the previous advice of the Lord.

Thereafter, a horse named Uccaiḥśravā, which was as white as the moon, was generated. Bali Mahārāja desired to possess this horse, and Indra, the King of heaven, did not protest, for he had previously been so advised by the Supreme Personality of Godhead.

TEXT 4

tata airāvato nāma

vāraṇendro vinirgataḥ

dantaiś caturbhiḥ śvetādrer

haran bhagavato mahim

SYNONYMS

tataḥ-thereafter; airāvataḥ nāma-of the name Airāvata; vāraṇa-indraḥ-the king of elephants; vinirgataḥ-was generated; dantaiḥ-with its tusks; caturbhiḥ-four; śveta-white; adreḥ-of the mountain; haran-defying; bhagavataḥ-of Lord Śiva; mahim-the glories.

As the next result of the churning, the king of elephants, named Airāvata, was generated. This elephant was white, and with its four tusks it defied the glories of Kailāsa Mountain, the glorious abode of Lord Śiva.

TEXT 5

airāvaṇādayas tv aṣṭau

dig-gajā abhavaṁs tataḥ

abhramu-prabhṛtayo 'ṣṭau ca

kariṇyas tv abhavan nṛpa

SYNONYMS

airāvaṇa-ādayaḥ-headed by Airāvaṇa; tu-but; aṣṭau-eight; dik-gajāḥ-elephants that could go in any direction; abhavan-were generated; tataḥ-thereafter; abhramu-prabhṛtayaḥ-headed by the she-elephant named Abhramu; aṣṭau-eight; ca-also; kariṇyaḥ-female elephants; tu-indeed; abhavan-also generated; nṛpa-O King.

Thereafter, O King, eight great elephants, which could go in any direction, were generated. They were headed by Airāvaṇa. Eight she-elephants, headed by Abhramu, were also generated.

The names of the eight elephants were Airāvaṇa, Puṇḍarīka, Vāmana, Kumuda, Añjana, Puṣpadanta, Sārvabhauma and Supratīka.

TEXT 6

kaustubhākhyam abhūd ratnaṁ

padmarāgo mahodadheḥ

tasmin maṇau spṛhāṁ cakre

vakṣo-'laṅkaraṇe hariḥ

tato 'bhavat pārijātaḥ

sura-loka-vibhūṣaṇam

pūrayaty arthino yo 'rthaiḥ

śaśvad bhuvi yathā bhavān

SYNONYMS

kaustubha-ākhyam-known as Kaustubha; abhūt-was generated; ratnam-a valuable gem; padmarāgaḥ-another gem, named Padmarāga; mahā-udadheḥ-from that great ocean of milk; tasmin-that; maṇau-jewel; spṛhām cakre-desired to possess; vakṣaḥ-alaṅkaraṇe-to decorate His chest; hariḥ-the Lord, the Supreme Personality of Godhead; tataḥ-thereafter; abhavat-was generated; pārijātaḥ-the celestial flower named pārijāta; sura-loka-vibhūṣaṇam-which decorates the heavenly planets; pūrayati-fulfills; arthinaḥ-giving persons desiring material wealth; yaḥ-that which; arthaiḥ-by what is desired; śaśvat-always; bhuvi-on this planet; yathā-as; bhavān-Your Lordship (Mahārāja Parīkṣit).

Generated thereafter from the great ocean were the celebrated gems Kaustubha-maṇi and Padmarāga-maṇi. Lord Viṣṇu, to decorate His chest, desired to possess them. Generated next was the pārijāta flower, which decorates the celestial planets. O King, as you fulfill the desires of everyone on this planet by fulfilling all ambitions, the pārijāta fulfills the desires of everyone.

TEXT 7

tataś cāpsaraso jātā

niṣka-kaṇṭhyaḥ suvāsasaḥ

ramaṇyaḥ svargiṇāṁ valgu-

gati-līlāvalokanaiḥ

SYNONYMS

tataḥ-thereafter; ca-also; apsarasaḥ-the residents of Apsaroloka; jātāḥ-were generated; niṣka-kaṇṭhyaḥ-decorated with golden necklaces; su-vāsasaḥ-dressed with fine clothing; ramaṇyaḥ-extremely beautiful and attractive; svargiṇām-of the inhabitants of the heavenly planets; valgu-gati-līlā-avalokanaiḥ-moving very softly, they attract everyone's heart.

Next there appeared the Apsarās [who are used as prostitutes on the heavenly planets]. They were fully decorated with golden ornaments and lockets and were dressed in fine and attractive clothing. The Apsarās move very slowly in an attractive style that bewilders the inhabitants of the heavenly planets.

TEXT 8

tataś cāvirabhūt sākṣāc

chrī ramā bhagavat-parā

rañjayantī diśaḥ kāntyā

vidyut saudāmanī yathā

SYNONYMS

tataḥ-thereafter; ca-and; āvirabhūt-manifested; sākṣāt-directly; śrī-the goddess of fortune; ramā-known as Ramā; bhagavat-parā-absolutely inclined to be possessed by the Supreme Personality of Godhead; rañjayantī-illuminating; diśaḥ-all directions; kāntyā-by luster; vidyut-lightning; saudāmanī-Saudāmanī; yathā-as.

Then there appeared the goddess of fortune, Ramā, who is absolutely dedicated to being enjoyed by the Supreme Personality of Godhead. She appeared like electricity, surpassing the lightning that might illuminate a marble mountain.

Śrī means opulence. Kṛṣṇa is the owner of all opulences.

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

This peace formula for the world is given in Bhagavad-gītā (5.29). When people know that the Supreme Lord, Kṛṣṇa, is the supreme enjoyer, the supreme proprietor and the most intimate well-wishing friend of all living entities, peace and prosperity will ensue all over the world. Unfortunately, the conditioned souls, being placed into illusion by the external energy of the Lord, want to fight with one another, and therefore peace is disturbed. The first prerequisite for peace is that all the wealth presented by Śrī, the goddess of fortune, be offered to the Supreme Personality of Godhead. Everyone should give up his false proprietorship over worldly possessions and offer everything to Kṛṣṇa. This is the teaching of the Kṛṣṇa consciousness movement.

TEXT 9

tasyāṁ cakruḥ spṛhāṁ sarve

sasurāsura-mānavāḥ

rūpaudārya-vayo-varṇa-

mahimākṣipta-cetasaḥ

SYNONYMS

tasyām-unto her; cakruḥ-did; spṛhām-desire; sarve-everyone; sa-sura-asura-mānavāḥ-the demigods, the demons and the human beings; rūpa-audārya-by the exquisite beauty and bodily features; vayaḥ-youth; varṇa-complexion; mahimā-glories; ākṣipta-agitated; cetasaḥ-their minds.

Because of her exquisite beauty, her bodily features, her youth, her complexion and her glories, everyone, including the demigods, the demons and the human beings, desired her. They were attracted because she is the source of all opulences.

Who in this world does not want to possess wealth, beauty and the social respectability that come from these opulences? People generally desire material enjoyment, material opulence and the association of aristocratic family members (bhogaiśvarya-prasaktānām). Material enjoyment entails money, beauty and the reputation they bring, which can all be achieved by the mercy of the goddess of fortune. The goddess of fortune, however, never remains alone. As indicated in the previous verse by the word bhagavat-parā, she is the property of the Supreme Personality of Godhead and is enjoyable only by Him. If one wants the favor of the goddess of fortune, mother Lakṣmī, because she is by nature bhagavat-parā one must keep her with Nārāyaṇa. The devotees who always engage in the service of Nārāyaṇa (nārāyaṇa-parāyaṇa) can easily achieve the favor of the goddess of fortune without a doubt, but materialists who try to get the favor of the goddess of fortune only to possess her for personal enjoyment are frustrated. Theirs is not a good policy. The celebrated demon Rāvaṇa, for example, wanted to deprive Rāmacandra of Lakṣmī, Sītā, and thus be victorious, but the result was just the opposite. Sītā, of course, was taken by force by Lord Rāmacandra, and Rāvaṇa and his entire material empire were vanquished. The goddess of fortune is desirable for everyone, including human beings, but one should understand that the goddess of fortune is the exclusive property of the Supreme Personality of Godhead. One cannot achieve the mercy of the goddess of fortune unless one prays both to her and to the supreme enjoyer, the Personality of Godhead.

TEXT 10

tasyā āsanam āninye

mahendro mahad-adbhutam

mūrtimatyaḥ saric-chreṣṭhā

hema-kumbhair jalaṁ śuci

SYNONYMS

tasyāḥ-for her; āsanam-a sitting place; āninye-brought; mahā-indraḥ-the King of heaven, Indra; mahat-glorious; adbhutam-wonderful; mūrti-matyaḥ-accepting forms; sarit-śreṣṭhāḥ-the best of various sacred waters; hema-golden; kumbhaiḥ-with waterpots; jalam-water; śuci-pure.

The King of heaven, Indra, brought a suitable sitting place for the goddess of fortune. All the rivers of sacred water, such as the Ganges and Yamunā, personified themselves, and each of them brought pure water in golden waterpots for mother Lakṣmī, the goddess of fortune.

TEXT 11

ābhiṣecanikā bhūmir

āharat sakalauṣadhīḥ

gāvaḥ pañca pavitrāṇi

vasanto madhu-mādhavau

SYNONYMS

ābhiṣecanikāḥ-paraphernalia required for installing the Deity; bhūmiḥ-the land; āharat-collected; sakala-all kinds of; auṣadhīḥ-drugs and herbs; gāvaḥ-the cows; pañca-five different varieties of products from the cow, namely milk, yogurt, clarified butter, cow dung and cow urine; pavitrāṇi-uncontaminated; vasantaḥ-personified springtime; madhu-mādhavau-flowers and fruits produced during spring, or in the months of Caitra and Vaiśākha.

The land became a person and collected all the drugs and herbs needed for installing the Deity. The cows delivered five products, namely milk, yogurt, ghee, urine and cow dung, and spring personified collected everything produced in spring, during the months of Caitra and Vaiśākha [April and May].

Pañca-gavya, the five products received from the cow, namely milk, yogurt, ghee, cow dung and cow urine, are required in all ritualistic ceremonies performed according to the Vedic directions. Cow urine and cow dung are uncontaminated, and since even the urine and dung of a cow are important, we can just imagine how important this animal is for human civilization. Therefore the Supreme Personality of Godhead, Kṛṣṇa, directly advocates go-rakṣya, the protection of cows. Civilized men who follow the system of varṇāśrama, especially those of the vaiśya class, who engage in agriculture and trade, must give protection to the cows. Unfortunately, because people in Kali-yuga are mandāḥ, all bad, and sumanda-matayaḥ, misled by false conceptions of life, they are killing cows in the thousands. Therefore they are unfortunate in spiritual consciousness, and nature disturbs them in so many ways, especially through incurable diseases like cancer and through frequent wars and among nations. As long as human society continues to allow cows to be regularly killed in slaughterhouses, there cannot be any question of peace and prosperity.

TEXT 12

ṛṣayaḥ kalpayāṁ cakrur

ābhiṣekaṁ yathā-vidhi

jagur bhadrāṇi gandharvā

naṭyaś ca nanṛtur jaguḥ

SYNONYMS

ṛṣayaḥ-the great sages; kalpayām cakruḥ-executed; ābhiṣekam-the abhiṣeka ceremony, which is required during the installation of the Deity; yathā-vidhi-as directed in the authorized scriptures; jaguḥ-chanted Vedic mantras; bhadrāṇi-all good fortune; gandharvāḥ-and the inhabitants of Gandharvaloka; naṭyaḥ-the women who were professional dancers; ca-also; nanṛtuḥ-very nicely danced on the occasion; jaguḥ-and sang authorized songs prescribed in the Vedas.

The great sages performed the bathing ceremony of the goddess of fortune as directed in the authorized scriptures, the Gandharvas chanted all-auspicious Vedic mantras, and the professional women dancers very nicely danced and sang authorized songs prescribed in the Vedas.

TEXT 13

meghā mṛdaṅga-paṇava-

murajānaka-gomukhān

vyanādayan śaṅkha-veṇu-

vīṇās tumula-niḥsvanān

SYNONYMS

meghāḥ-personified clouds; mṛdaṅga-drums; paṇava-kettledrums; muraja-another kind of drum; ānaka-another type of drum; gomukhān-a type of bugle; vyanādayan-vibrated; śaṅkha-conchshells; veṇu-flutes; vīṇāḥ-stringed instruments; tumula-tumultuous; niḥsvanān-vibration.

The clouds in personified form beat various types of drums, known as mṛdaṅgas, paṇavas, murajas and ānakas. They also blew conchshells and bugles known as gomukhas and played flutes and stringed instruments. The combined sound of these instruments was tumultuous.

TEXT 14

tato 'bhiṣiṣicur devīṁ

śriyaṁ padma-karāṁ satīm

digibhāḥ pūrṇa-kalaśaiḥ

sūkta-vākyair dvijeritaiḥ

SYNONYMS

tataḥ-thereafter; abhiṣiṣicuḥ-poured all-auspicious water on the body; devīm-the goddess of fortune; śriyam-very beautiful; padma-karām-with a lotus in her hand; satīm-she who is most chaste, not knowing anyone but the Supreme Personality of Godhead; digibhāḥ-the great elephants; pūrṇa-kalaśaiḥ-by completely full water jugs; sūkta-vākyaiḥ-with Vedic mantras; dvi-ja-by brāhmaṇas; īritaiḥ-chanted.

Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brāhmaṇas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.

The goddess of fortune, Lakṣmī, is described in this verse as śriyam, which means that she has six opulences-wealth, strength, influence, beauty, knowledge and renunciation. These opulences are received from the goddess of fortune. Lakṣmī is addressed here as devī, the goddess, because in Vaikuṇṭha she supplies all opulences to the Supreme Personality of Godhead and His devotees, who in this way enjoy natural life in the Vaikuṇṭha planets. The Supreme Personality of Godhead is pleased with His consort, the goddess of fortune, who carries a lotus flower in her hand. Mother Lakṣmī is described in this verse as satī, the supremely chaste, because she never diverts her attention from the Supreme Personality of Godhead to anyone else.

TEXT 15

samudraḥ pīta-kauśeya-

vāsasī samupāharat

varuṇaḥ srajaṁ vaijayantīṁ

madhunā matta-ṣaṭpadām

SYNONYMS

samudraḥ-the ocean; pīta-kauśeya-yellow silk; vāsasī-both the upper and lower portions of a garment; samupāharat-presented; varuṇaḥ-the predominating deity of the water; srajam-garland; vaijayantīm-the most decorated and the biggest; madhunā-with honey; matta-drunken; ṣaṭ-padām-bumblebees, which have six legs.

The ocean, which is the source of all valuable jewels, supplied the upper and lower portions of a yellow silken garment. The predominating deity of the water, Varuṇa, presented flower garlands surrounded by six-legged bumblebees, drunken with honey.

When bathing the Deity in the abhiṣeka ceremony with various liquids, such as milk, honey, yogurt, ghee, cow dung and cow urine, it is customary to supply yellow garments. In this way the abhiṣeka ceremony for the goddess of fortune was performed according to the regular Vedic principles.

TEXT 16

bhūṣaṇāni vicitrāṇi

viśvakarmā prajāpatiḥ

hāraṁ sarasvatī padmam

ajo nāgāś ca kuṇḍale

SYNONYMS

bhūṣaṇāni-varieties of ornaments; vicitrāṇi-all very nicely decorated; viśvakarmā prajāpatiḥ-Viśvakarmā, one of the prajāpatis, the sons of Lord Brahmā who generate progeny; hāram-garland or necklace; sarasvatī-the goddess of education; padmam-a lotus flower; ajaḥ-Lord Brahmā; nāgāḥ ca-the inhabitants of Nāgaloka; kuṇḍale-two earrings.

Viśvakarmā, one of the prajāpatis, supplied varieties of decorated ornaments. The goddess of learning, Sarasvatī, supplied a necklace, Lord Brahmā supplied a lotus flower, and the inhabitants of Nāgaloka supplied earrings.

TEXT 17

tataḥ kṛta-svastyayanotpala-srajaṁ

nadad-dvirephāṁ parigṛhya pāṇinā

cacāla vaktraṁ sukapola-kuṇḍalaṁ

savrīḍa-hāsaṁ dadhatī suśobhanam

SYNONYMS

tataḥ-thereafter; kṛta-svastyayanā-being worshiped regularly by all-auspicious ritualistic ceremonies; utpala-srajam-a garland of lotuses; nadat-humming; dvirephām-surrounded by bumblebees; parigṛhya-capturing; pāṇinā-by the hand; cacāla-went on; vaktram-face; su-kapola-kuṇḍalam-her cheeks decorated with earrings; sa-vrīḍa-hāsam-smiling with shyness; dadhatī-expanding; su-śobhanam-her natural beauty.

Thereafter, mother Lakṣmī, the goddess of fortune, having been properly celebrated with an auspicious ritualistic ceremony, began moving about, holding in her hand a garland of lotus flowers, which were surrounded by humming bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she looked extremely beautiful.

The goddess of fortune, mother Lakṣmījī, accepted the ocean of milk as her father, but she perpetually rests on the bosom of Nārāyaṇa. She offers benedictions even to Lord Brahmā and other living entities in this material world, yet she is transcendental to all material qualities. Although she appeared to have been born of the ocean of milk, she immediately resorted to her eternal place on the bosom of Nārāyaṇa.

TEXT 18

stana-dvayaṁ cātikṛśodarī samaṁ

nirantaraṁ candana-kuṅkumokṣitam

tatas tato nūpura-valgu śiñjitair

visarpatī hema-lateva sā babhau

SYNONYMS

stana-dvayam-her two breasts; ca-also; ati-kṛśa-udarī-the middle portion of her body being very thin; samam-equally; nirantaram-constantly; candana-kuṅkuma-with sandalwood pulp and kuṅkuma, a reddish powder; ukṣitam-smeared; tataḥ tataḥ-here and there; nūpura-of ankle bells; valgu-very beautiful; śiñjitaiḥ-with the light resounding; visarpatī-walking; hema-latā-a golden creeper; iva-exactly like; sā-the goddess of fortune; babhau-appeared.

Her two breasts, which were symmetrical and nicely situated, were covered with sandalwood pulp and kuṅkuma powder, and her waist was very thin. As she walked here and there, her ankle bells jingling softly, she appeared like a creeper of gold.

TEXT 19

vilokayantī niravadyam ātmanaḥ

padaṁ dhruvaṁ cāvyabhicāri-sad-guṇam

gandharva-siddhāsura-yakṣa-cāraṇa-

traipiṣṭapeyādiṣu nānvavindata

SYNONYMS

vilokayantī-observing, examining; niravadyam-without any fault; ātmanaḥ-for herself; padam-position; dhruvam-eternal; ca-also; avyabhicāri-sat-guṇam-without any change of qualities; gandharva-among the inhabitants of Gandharvaloka; siddha-the inhabitants of Siddhaloka; asura-the demons; yakṣa-the Yakṣas; cāraṇa-the inhabitants of Cāraṇaloka; traipiṣṭapeya-ādiṣu-and among the demigods; na-not; anvavindata-could accept any one of them.

While walking among the Gandharvas, Yakṣas, asuras, Siddhas, Cāraṇas and denizens of heaven, Lakṣmīdevī, the goddess of fortune, was scrutinizingly examining them, but she could not find anyone naturally endowed with all good qualities. None of them was devoid of faults, and therefore she could not take shelter of any of them.

The goddess of fortune, Lakṣmīdevī, having been generated from the ocean of milk, was the daughter of the ocean. Thus she was allowed to select her own husband in a svayaṁvara ceremony. She examined every one of the candidates, but she could not find anyone suitably qualified to be her shelter. In other words, Nārāyaṇa, the natural husband of Lakṣmī, cannot be superseded by anyone in this material world.

TEXT 20

nūnaṁ tapo yasya na manyu-nirjayo

jñānaṁ kvacit tac ca na saṅga-varjitam

kaścin mahāṁs tasya na kāma-nirjayaḥ

sa īśvaraḥ kiṁ parato vyapāśrayaḥ

SYNONYMS

nūnam-certainly; tapaḥ-austerity; yasya-of someone; na-not; manyu-anger; nirjayaḥ-conquered; jñānam-knowledge; kvacit-in some saintly person; tat-that; ca-also; na-not; saṅga-varjitam-without the contamination of association; kaścit-someone; mahān-a very great exalted person; tasya-his; na-not; kāma-material desires; nirjayaḥ-conquered; saḥ-such a person; īśvaraḥ-controller; kim-how can he be; parataḥ-of others; vyapāśrayaḥ-under the control.

The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?

Here is an attempt to find the supreme controller, or īśvara. Everyone may be accepted as an īśvara, or controller, but still such controllers are controlled by others. For example, one may have undergone severe austerities but still be under the control of anger. By a scrutinizing analysis, we find that everyone is controlled by something else. No one, therefore, can be the true controller but the Supreme Personality of Godhead, Kṛṣṇa. This is supported by the śāstras. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the supreme controller is Kṛṣṇa. Kṛṣṇa is never controlled by anyone, for He is the controller of everyone (sarva-kāraṇa-kāraṇam [Bs. 5.1]).

TEXT 21

dharmaḥ kvacit tatra na bhūta-sauhṛdaṁ

tyāgaḥ kvacit tatra na mukti-kāraṇam

vīryaṁ na puṁso 'sty aja-vega-niṣkṛtaṁ

na hi dvitīyo guṇa-saṅga-varjitaḥ

SYNONYMS

dharmaḥ-religion; kvacit-one may have full knowledge of; tatra-therein; na-not; bhūta-sauhṛdam-friendship with other living entities; tyāgaḥ-renunciation; kvacit-one may possess; tatra-therein; na-not; mukti-kāraṇam-the cause of liberation; vīryam-power; na-not; puṁsaḥ-of any person; asti-there may be; aja-vega-niṣkṛtam-no release from the power of time; na-nor; hi-indeed; dvitīyaḥ-the second one; guṇa-saṅga-varjitaḥ-completely freed from the contamination of the modes of nature.

Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature.

The statement dharmaḥ kvacit tatra na bhūta-sauhṛdam is very important in this verse. We actually see that there are many Hindus, Muslims, Christians, Buddhists and religionists of other cults who adhere to their religious principles very nicely but are not equal to all living entities. Indeed, although they profess to be very religious, they kill poor animals. Such religion has no meaning. Śrīmad-Bhāgavatam (1.2.8) says:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

One may be very expert in following the religious principles of his own sect, but if he has no tendency to love the Supreme Personality of Godhead, his observance of religious principles is simply a waste of time. One must develop a sense of loving Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). The sign of a devotee is that he is a friend to everyone (suhṛdaṁ sarva-bhūtānām). A devotee will never allow a poor animal to be killed in the name of religion. This is the difference between a superficially religious person and a devotee of the Supreme Personality of Godhead.

We find that there have been many great heroes in history, but they could not escape from the cruel hands of death. Even the greatest hero cannot escape from the ruling power of the Supreme Personality of Godhead when Kṛṣṇa comes as death. That is described by Kṛṣṇa Himself: mṛtyuḥ sarva-haraś cāham. The Lord, appearing as death, takes away a hero's so-called power. Even Hiraṇyakaśipu could not be saved when Nṛsiṁhadeva appeared before him as death. One's material strength is nothing before the strength of the Supreme Personality of Godhead.

TEXT 22

kvacic cirāyur na hi śīla-maṅgalaṁ

kvacit tad apy asti na vedyam āyuṣaḥ

yatrobhayaṁ kutra ca so 'py amaṅgalaḥ

sumaṅgalaḥ kaśca na kāṅkṣate hi mām

SYNONYMS

kvacit-someone; cira-āyuḥ-has a long duration of life; na-not; hi-indeed; śīla-maṅgalam-good behavior or auspiciousness; kvacit-someone; tat api-although possessing good behavior; asti-is; na-not; vedyam āyuṣaḥ-aware of the duration of life; yatra ubhayam-if there are both (behavior and auspiciousness); kutra-somewhere; ca-also; saḥ-that person; api-although; amaṅgalaḥ-a little inauspicious in some other detail; su-maṅgalaḥ-auspicious in every respect; kaśca-someone; na-not; kāṅkṣate-desires; hi-indeed; mām-me.

Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord Śiva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead.

TEXT 23

evaṁ vimṛśyāvyabhicāri-sad-guṇair

varaṁ nijaikāśrayatayāguṇāśrayam

vavre varaṁ sarva-guṇair apekṣitaṁ

ramā mukundaṁ nirapekṣam īpsitam

SYNONYMS

evam-in this way; vimṛśya-after full deliberation; avyabhicāri-sat-guṇaiḥ-with extraordinary transcendental qualities; varam-superior; nija-eka-āśrayatayā-because of possessing all good qualities without depending on others; aguṇa-āśrayam-the reservoir of all transcendental qualities; vavre-accepted; varam-as a bridegroom; sarva-guṇaiḥ-with all transcendental qualities; apekṣitam-qualified; ramā-the goddess of fortune; mukundam-unto Mukunda; nirapekṣam-although He did not wait for her; īpsitam-the most desirable.

Śukadeva Gosvāmī continued: In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable.

The Supreme Personality of Godhead, Mukunda, is self-sufficient. Since He is fully independent, He was not in want of the support or association of Lakṣmīdevī. Nonetheless, Lakṣmīdevī, the goddess of fortune, accepted Him as her husband.

TEXT 24

tasyāṁsa-deśa uśatīṁ nava-kañja-mālāṁ

mādyan-madhuvrata-varūtha-giropaghuṣṭām

tasthau nidhāya nikaṭe tad-uraḥ sva-dhāma

savrīḍa-hāsa-vikasan-nayanena yātā

SYNONYMS

tasya-of Him (the Supreme Personality of Godhead); aṁsa-deśe-on the shoulders; uśatīm-very beautiful; nava-new; kañja-mālām-garland of lotus flowers; mādyat-maddened; madhuvrata-varūtha-of bumblebees; girā-with the vibrating; upaghuṣṭām-surrounded by their humming; tasthau-remained; nidhāya-after placing the garland; nikaṭe-nearby; tat-uraḥ-the bosom of the Lord; sva-dhāma-her real resort; sa-vrīḍa-hāsa-smiling with shyness; vikasat-glittering; nayanena-with the eyes; yātā-so situated.

Approaching the Supreme Personality of Godhead, the goddess of fortune placed upon His shoulders the garland of newly grown lotus flowers, which was surrounded by humming bumblebees searching for honey. Then, expecting to get a place on the bosom of the Lord, she remained standing by His side, her face smiling in shyness.

TEXT 25

tasyāḥ śriyas tri-jagato janako jananyā

vakṣo nivāsam akarot paramaṁ vibhūteḥ

śrīḥ svāḥ prajāḥ sakaruṇena nirīkṣaṇena

yatra sthitaidhayata sādhipatīṁs tri-lokān

SYNONYMS

tasyāḥ-of her; śriyaḥ-the goddess of fortune; tri-jagataḥ-of the three worlds; janakaḥ-the father; jananyāḥ-of the mother; vakṣaḥ-bosom; nivāsam-residence; akarot-made; paramam-supreme; vibhūteḥ-of the opulent; śrīḥ-the goddess of fortune; svāḥ-own; prajāḥ-descendants; sa-karuṇena-with favorable mercy; nirīkṣaṇena-by glancing over; yatra-wherein; sthitā-staying; aidhayata-increased; sa-adhipatīn-with the great directors and leaders; tri-lokān-the three worlds.

The Supreme Personality of Godhead is the father of the three worlds, and His bosom is the residence of mother Lakṣmī, the goddess of fortune, the proprietor of all opulences. The goddess of fortune, by her favorable and merciful glance, can increase the opulence of the three worlds, along with their inhabitants and their directors, the demigods.

According to the desire of Lakṣmīdevī, the goddess of fortune, the Supreme Personality of Godhead made His bosom her residence so that by her glance she could favor everyone, including the demigods and ordinary human beings. In other words, since the goddess of fortune stays on the bosom of Nārāyaṇa, she naturally sees any devotee who worships Nārāyaṇa. When the goddess of fortune understands that a devotee is in favor of devotional service to Nārāyaṇa, she is naturally inclined to bless the devotee with all opulences. The karmīs try to receive the favor and mercy of Lakṣmī, but because they are not devotees of Nārāyaṇa, their opulence is flickering. The opulence of devotees who are attached to the service of Nārāyaṇa is not like the opulence of karmīs. The opulence of devotees is as permanent as the opulence of Nārāyaṇa Himself.

TEXT 26

śaṅkha-tūrya-mṛdaṅgānāṁ

vāditrāṇāṁ pṛthuḥ svanaḥ

devānugānāṁ sastrīṇāṁ

nṛtyatāṁ gāyatām abhūt

SYNONYMS

śaṅkha-conchshells; tūrya-bugles; mṛdaṅgānām-and of different types of drums; vāditrāṇām-of the musical instruments; pṛthuḥ-very great; svanaḥ-sound; deva-anugānām-the inhabitants of the upper planets like the Gandharvas and Cāraṇas, who follow the demigods; sa-strīṇām-as along with their own wives; nṛtyatām-engaged in dancing; gāyatām-singing; abhūt-became.

The inhabitants of Gandharvaloka and Cāraṇaloka then took the opportunity to play their musical instruments, such as conchshells, bugles and drums. They began dancing and singing along with their wives.

TEXT 27

brahma-rudrāṅgiro-mukhyāḥ

sarve viśva-sṛjo vibhum

īḍire 'vitathair mantrais

tal-liṅgaiḥ puṣpa-varṣiṇaḥ

SYNONYMS

brahma-Lord Brahmā; rudra-Lord Śiva; aṅgiraḥ-the great sage Aṅgirā Muni; mukhyāḥ-headed by; sarve-all of them; viśva-sṛjaḥ-the directors of universal management; vibhum-the very great personality; īḍire-worshiped; avitathaiḥ-real; mantraiḥ-by chanting; tat-liṅgaiḥ-worshiping the Supreme Personality of Godhead; puṣpa-varṣiṇaḥ-throwing flowers like showers.

Lord Brahmā, Lord Śiva, the great sage Aṅgirā, and similar directors of universal management showered flowers and chanted mantras indicating the transcendental glories of the Supreme Personality of Godhead.

TEXT 28

śriyāvalokitā devāḥ

saprajāpatayaḥ prajāḥ

śīlādi-guṇa-sampannā

lebhire nirvṛtiṁ parām

SYNONYMS

śriyā-by the goddess of fortune, Lakṣmī; avalokitāḥ-being seen favorably with mercy; devāḥ-all the demigods; sa-prajāpatayaḥ-with all the prajāpatis; prajāḥ-and their generations; śīla-ādi-guṇa-sampannāḥ-all blessed with good behavior and good characteristics; lebhire-achieved; nirvṛtim-satisfaction; parām-the ultimate.

All the demigods, along with the prajāpatis and their descendants, being blessed by Lakṣmījī's glance upon them, were immediately enriched with good behavior and transcendental qualities. Thus they were very much satisfied.

TEXT 29

niḥsattvā lolupā rājan

nirudyogā gata-trapāḥ

yadā copekṣitā lakṣmyā

babhūvur daitya-dānavāḥ

SYNONYMS

niḥsattvāḥ-without strength; lolupāḥ-very greedy; rājan-O King; nirudyogāḥ-frustrated; gata-trapāḥ-shameless; yadā-when; ca-also; upekṣitāḥ-neglected; lakṣmyā-by the goddess of fortune; babhūvuḥ-they became; daitya-dānavāḥ-the demons and Rākṣasas.

O King, because of being neglected by the goddess of fortune, the demons and Rākṣasas were depressed, bewildered and frustrated, and thus they became shameless.

TEXT 30

athāsīd vāruṇī devī

kanyā kamala-locanā

asurā jagṛhus tāṁ vai

harer anumatena te

SYNONYMS

atha-thereafter (after the appearance of the goddess of fortune); āsīt-there was; vāruṇī-Vāruṇī; devī-the demigoddess who controls drunkards; kanyā-a young girl; kamala-locanā-lotus-eyed; asurāḥ-the demons; jagṛhuḥ-accepted; tām-her; vai-indeed; hareḥ-of the Supreme Personality of Godhead; anumatena-by the order; te-they (the demons).

Next appeared Vāruṇī, the lotus-eyed goddess who controls drunkards. With the permission of the Supreme Personality of Godhead, Kṛṣṇa, the demons, headed by Bali Mahārāja, took possession of this young girl.

TEXT 31

athodadher mathyamānāt

kāśyapair amṛtārthibhiḥ

udatiṣṭhan mahārāja

puruṣaḥ paramādbhutaḥ

SYNONYMS

atha-thereafter; udadheḥ-from the ocean of milk; mathyamānāt-while being churned; kāśyapaiḥ-by the sons of Kaśyapa, namely the demigods and the demons; amṛta-arthibhiḥ-anxious to get nectar from the churning; udatiṣṭhat-there appeared; mahārāja-O King; puruṣaḥ-a male person; parama-highly; adbhutaḥ-wonderful.

O King, thereafter, while the sons of Kaśyapa, both demons and demigods, were engaged in churning the ocean of milk, a very wonderful male person appeared.

TEXT 32

dīrgha-pīvara-dor-daṇḍaḥ

kambu-grīvo 'ruṇekṣaṇaḥ

śyāmalas taruṇaḥ sragvī

sarvābharaṇa-bhūṣitaḥ

SYNONYMS

dīrgha-long; pīvara-stout and strong; doḥ-daṇḍaḥ-the arms; kambu-like a conchshell; grīvaḥ-the neck; aruṇa-īkṣaṇaḥ-reddish eyes; śyāmalaḥ-blackish complexion; taruṇaḥ-very young; sragvī-wearing a flower garland; sarva-all; ābharaṇa-with ornaments; bhūṣitaḥ-decorated.

He was strongly built; his arms were long, stout and strong; his neck, which was marked with three lines, resembled a conchshell; his eyes were reddish; and his complexion was blackish. He was very young, he was garlanded with flowers, and his entire body was fully decorated with various ornaments.

TEXT 33

pīta-vāsā mahoraskaḥ

sumṛṣṭa-maṇi-kuṇḍalaḥ

snigdha-kuñcita-keśānta-

subhagaḥ siṁha-vikramaḥ

amṛtāpūrṇa-kalasaṁ

bibhrad valaya-bhūṣitaḥ

SYNONYMS

pīta-vāsāḥ-wearing yellow garments; mahā-uraskaḥ-his chest very broad; su-mṛṣṭa-maṇi-kuṇḍalaḥ-whose earrings were well polished and made of pearls; snigdha-polished; kuñcita-keśa-curling hair; anta-at the end; su-bhagaḥ-separated and beautiful; siṁha-vikramaḥ-strong like a lion; amṛta-with nectar; āpūrṇa-filled to the top; kalasam-a jar; bibhrat-moving; valaya-with bangles; bhūṣitaḥ-decorated.

He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with nectar.

TEXT 34

sa vai bhagavataḥ sākṣād

viṣṇor aṁśāṁśa-sambhavaḥ

dhanvantarir iti khyāta

āyur-veda-dṛg ijya-bhāk

SYNONYMS

saḥ-he; vai-indeed; bhagavataḥ-of the Supreme Personality of Godhead; sākṣāt-directly; viṣṇoḥ-of Lord Viṣṇu; aṁśa-aṁśa-sambhavaḥ-incarnation of the plenary portion of a plenary portion; dhanvantariḥ-Dhanvantari; iti-thus; khyātaḥ-celebrated; āyuḥ-veda-dṛk-fully conversant in the medical science; ijya-bhāk-one of the demigods eligible to share the benefits of sacrifices.

This person was Dhanvantari, a plenary portion of a plenary portion of Lord Viṣṇu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices.

Śrīla Madhvācārya remarks:

teṣāṁ satyāc cālanārthaṁ
harir dhanvantarir vibhuḥ
samartho 'py asurāṇāṁ tu
sva-hastād amucat sudhām

Dhanvantari, who was carrying the jug containing nectar, was a plenary incarnation of the Supreme Personality of Godhead, but although he was very strong, the asuras were able to take the jug of nectar from his hands.

TEXT 35

tam ālokyāsurāḥ sarve

kalasaṁ cāmṛtābhṛtam

lipsantaḥ sarva-vastūni

kalasaṁ tarasāharan

SYNONYMS

tam-him; ālokya-seeing; asurāḥ-the demons; sarve-all of them; kalasam-the container of nectar; ca-also; amṛta-ābhṛtam-filled with nectar; lipsantaḥ-desiring strongly; sarva-vastūni-all objects; kalasam-the jug; tarasā-immediately; aharan-snatched away.

Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force.

TEXT 36

nīyamāne 'surais tasmin

kalase 'mṛta-bhājane

viṣaṇṇa-manaso devā

hariṁ śaraṇam āyayuḥ

SYNONYMS

nīyamāne-being carried; asuraiḥ-by the demons; tasmin-that; kalase-jug; amṛta-bhājane-containing nectar; viṣaṇṇa-manasaḥ-aggrieved in mind; devāḥ-all the demigods; harim-unto the Supreme Lord; śaraṇam-to take shelter; āyayuḥ-went.

When the jug of nectar was carried off by the demons, the demigods were morose. Thus they sought shelter at the lotus feet of the Supreme Personality of Godhead, Hari.

TEXT 37

iti tad-dainyam ālokya

bhagavān bhṛtya-kāma-kṛt

mā khidyata mitho 'rthaṁ vaḥ

sādhayiṣye sva-māyayā

SYNONYMS

iti-in this way; tat-of the demigods; dainyam-moroseness; ālokya-seeing; bhagavān-the Supreme Personality of Godhead; bhṛtya-kāma-kṛt-who is always ready to fulfill the desires of His servants; mā khidyata-do not be aggrieved; mithaḥ-by a quarrel; artham-to get nectar; vaḥ-for all of you; sādhayiṣye-I shall execute; sva-māyayā-by My own energy.

When the Supreme Personality of Godhead, who always desires to fulfill the ambitions of His devotees, saw that the demigods were morose, He said to them, "Do not be aggrieved. By My own energy I shall bewilder the demons by creating a quarrel among them. In this way I shall fulfill your desire to have the nectar."

TEXT 38

mithaḥ kalir abhūt teṣāṁ

tad-arthe tarṣa-cetasām

ahaṁ pūrvam ahaṁ pūrvaṁ

na tvaṁ na tvam iti prabho

SYNONYMS

mithaḥ-among themselves; kaliḥ-disagreement and quarrel; abhūt-there was; teṣām-of all of them; tat-arthe-for the sake of nectar; tarṣa-cetasām-bewildered in heart and soul by the illusory energy of Viṣṇu; aham-I; pūrvam-first; aham-I; pūrvam-first; na-not; tvam-you; na-not; tvam-you; iti-thus; prabho-O King.

O King, a quarrel then arose among the demons over who would get the nectar first. Each of them said, "You cannot drink it first. I must drink it first. Me first, not you!"

This is the symptom of demons. The first concern of a nondevotee is how to enjoy his personal sense gratification at once, whereas the devotee's first concern is to satisfy the Lord. This is the distinction between the nondevotee and the devotee. In this material world, since most people are nondevotees, they regularly compete, fight, disagree and war among themselves, for everyone wants to enjoy and satisfy his own senses. Therefore, unless such demons become Kṛṣṇa conscious and are trained to satisfy the senses of the Lord, there can be no question of peace in human society or any society, even that of the demigods. The demigods and devotees, however, always surrender to the lotus feet of the Lord, and thus the Lord is always anxious to satisfy their ambitions. While the demons fight to satisfy their own senses, devotees engage in devotional service to satisfy the senses of the Lord. The members of the Kṛṣṇa consciousness movement must be alert in regard to this point, and then their preaching of the Kṛṣṇa consciousness movement will be successful.

TEXTS 39–40

devāḥ svaṁ bhāgam arhanti

ye tulyāyāsa-hetavaḥ

satra-yāga ivaitasminn

eṣa dharmaḥ sanātanaḥ

iti svān pratyaṣedhan vai

daiteyā jāta-matsarāḥ

durbalāḥ prabalān rājan

gṛhīta-kalasān muhuḥ

SYNONYMS

devāḥ-the demigods; svam bhāgam-their own share; arhanti-deserve to take; ye-all of them who; tulya-āyāsa-hetavaḥ-who made an equal endeavor; satra-yāge-in the performance of sacrifices; iva-similarly; etasmin-in this matter; eṣaḥ-this; dharmaḥ-religion; sanātanaḥ-eternal; iti-thus; svān-among themselves; pratyaṣedhan-forbade one another; vai-indeed; daiteyāḥ-the sons of Diti; jāta-matsarāḥ-envious; durbalāḥ-weak; prabalān-by force; rājan-O King; gṛhīta-possessing; kalasān-the jug containing nectar; muhuḥ-constantly.

Some of the demons said, "All the demigods have taken part in churning the ocean of milk. Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting that the demigods now have a share of the nectar." O King, in this way the weaker demons forbade the stronger demons to take the nectar.

Desiring to take the nectar, those among the demons who were less strong spoke in favor of the demigods. The weaker Daityas naturally pleaded on behalf of the demigods to stop the stronger Daityas from drinking the nectar without sharing it. In this way, disagreement and trouble arose as they forbade one another to drink the nectar.

TEXTS 41–46

etasminn antare viṣṇuḥ

sarvopāya-vid īśvaraḥ

yoṣid-rūpam anirdeśyaṁ

dadhāra-paramādbhutam

prekṣaṇīyotpala-śyāmaṁ

sarvāvayava-sundaram

samāna-karṇābharaṇaṁ

sukapolonnasānanam

nava-yauvana-nirvṛtta-

stana-bhāra-kṛśodaram

mukhāmodānuraktāli-

jhaṅkārodvigna-locanam

bibhrat sukeśa-bhāreṇa

mālām utphulla-mallikām

sugrīva-kaṇṭhābharaṇaṁ

su-bhujāṅgada-bhūṣitam

virajāmbara-saṁvīta-

nitamba-dvīpa-śobhayā

kāñcyā pravilasad-valgu-

calac-caraṇa-nūpuram

savrīḍa-smita-vikṣipta-

bhrū-vilāsāvalokanaiḥ

daitya-yūtha-pa-cetaḥsu

kāmam uddīpayan muhuḥ

SYNONYMS

etasmin antare-after this incident; viṣṇuḥ-Lord Viṣṇu; sarva-upāya-vit-one who knows how to deal with different situations; īśvaraḥ-the supreme controller; yoṣit-rūpam-the form of a beautiful woman; anirdeśyam-no one could ascertain who She was; dadhāra-assumed; parama-supremely; adbhutam-wonderful; prekṣaṇīya-pleasing to look at; utpala-śyāmam-blackish like a newly grown lotus; sarva-all; avayava-parts of the body; sundaram-very beautiful; samāna-equally adjusted; karṇa-ābharaṇam-ornaments on the ears; su-kapola-very beautiful cheeks; unnasa-ānanam-a raised nose on Her face; nava-yauvana-newly youthful; nirvṛtta-stana-breasts not agitated; bhāra-weight; kṛśa-very lean and thin; udaram-waist; mukha-face; āmoda-creating pleasure; anurakta-attracted; ali-bumblebees; jhaṅkāra-making a humming sound; udvigna-from anxiety; locanam-Her eyes; bibhrat-moving; su-keśa-bhāreṇa-by the weight of beautiful hair; mālām-with a flower garland; utphulla-mallikām-made of fully grown mallikā flowers; su-grīva-a nice neck; kaṇṭha-ābharaṇam-ornamented with beautiful jewelry; su-bhuja-very beautiful arms; aṅgada-bhūṣitam-decorated with bangles; viraja-ambara-very clean cloth; saṁvīta-spread; nitamba-breast; dvīpa-appearing like an island; śobhayā-by such beauty; kāñcyā-the belt on the waist; pravilasat-spreading over; valgu-very beautiful; calat-caraṇa-nūpuram-moving ankle bells; sa-vrīḍa-smita-smiling with shyness; vikṣipta-glancing; bhrū-vilāsa-activities of the eyebrows; avalokanaiḥ-glancing over; daitya-yūtha-pa-the leaders of the demons; cetaḥsu-in the core of the heart; kāmam-lusty desire; uddīpayat-awakening; muhuḥ-constantly.

The Supreme Personality of Godhead, Viṣṇu, who can counteract any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohinī-mūrti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallikā flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, Her arms were decorated with bangles, Her body was covered with a clean sari, and Her breasts seemed like islands in an ocean of beauty. Her legs were decorated with ankle bells. Because of the movements of Her eyebrows as She smiled with shyness and glanced over the demons, all the demons were saturated with lusty desires, and every one of them desired to possess Her.

Because of the Supreme Lord's assuming the form of a beautiful woman to arouse the lusty desires of the demons, a description of Her complete beauty is given here.

Thus end the Bhaktivedanta purports of the Eighth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Churning of the Milk Ocean."

Chapter Nine

The Lord Incarnates as Mohinī-Mūrti

This chapter describes how the demons, being enchanted by the beauty of the Mohinī form, agreed to hand over the container of nectar to Mohinīdevī, who tactfully delivered it to the demigods.

When the demons got possession of the container of nectar, an extraordinarily beautiful young woman appeared before them. All the demons became captivated by the young woman's beauty and became attached to Her. Now, because the demons were fighting among themselves to possess the nectar, they selected this beautiful woman as a mediator to settle their quarrel. Taking advantage of their weakness in this regard, Mohinī, the incarnation of the Supreme Personality of Godhead, got the demons to promise that whatever decision She might give, they would not refuse to accept it. When the demons made this promise, the beautiful woman, Mohinī-mūrti, had the demigods and demons sit in different lines so that She could distribute the nectar. She knew that the demons were quite unfit to drink the nectar. Therefore, by cheating them She distributed all the nectar to the demigods. When the demons saw this cheating of Mohinī-mūrti, they remained silent. But one demon, named Rāhu, dressed himself like a demigod and sat down in the line of the demigods. He sat beside the sun and the moon. When the Supreme Personality of Godhead understood how Rāhu was cheating, He immediately cut off the demon's head. Rāhu, however, had already tasted the nectar, and therefore although his head was severed, he remained alive. After the demigods finished drinking the nectar, the Supreme Personality of Godhead assumed His own form. Śukadeva Gosvāmī ends this chapter by describing how powerful is the chanting of the holy names, pastimes and paraphernalia of the Supreme Personality of Godhead.

TEXT 1

śrī-śuka uvāca

te 'nyonyato 'surāḥ pātraṁ

harantas tyakta-sauhṛdāḥ

kṣipanto dasyu-dharmāṇa

āyāntīṁ dadṛśuḥ striyam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-the demons; anyonyataḥ-among themselves; asurāḥ-the demons; pātram-the container of nectar; harantaḥ-snatching from one another; tyakta-sauhṛdāḥ-became inimical toward one another; kṣipantaḥ-sometimes throwing; dasyu-dharmāṇaḥ-sometimes snatching like robbers; āyāntīm-coming forward; dadṛśuḥ-saw; striyam-a very beautiful and attractive woman.

Śukadeva Gosvāmī said: Thereafter, the demons became inimical toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.

TEXT 2

aho rūpam aho dhāma

aho asyā navaṁ vayaḥ

iti te tām abhidrutya

papracchur jāta-hṛc-chayāḥ

SYNONYMS

aho-how wonderful; rūpam-Her beauty; aho-how wonderful; dhāma-Her bodily luster; aho-how wonderful; asyāḥ-of Her; navam-new; vayaḥ-beautiful age; iti-in this way; te-those demons; tām-unto the beautiful woman; abhidrutya-going before Her hastily; papracchuḥ-inquired from Her; jāta-hṛt-śayāḥ-their hearts being filled with lust to enjoy Her.

Upon seeing the beautiful woman, the demons said, "Alas, how wonderful is Her beauty, how wonderful the luster of Her body, and how wonderful the beauty of Her youthful age!" Speaking in this way, they quickly approached Her, full of lusty desires to enjoy Her, and began to inquire from Her in many ways.

TEXT 3

kā tvaṁ kañja-palāśākṣi

kuto vā kiṁ cikīrṣasi

kasyāsi vada vāmoru

mathnatīva manāṁsi naḥ

SYNONYMS

kā-who; tvam-are You; kañja-palāśa-akṣi-having eyes like the petals of a lotus; kutaḥ-from where; vā-either; kim cikīrṣasi-what is the purpose for which You have come here; kasya-of whom; asi-do You belong; vada-kindly tell us; vāma-ūru-O You whose thighs are extraordinarily beautiful; mathnatī-agitating; iva-like; manāṁsi-within our minds; naḥ-our.

O wonderfully beautiful girl, You have such nice eyes, resembling the petals of a lotus flower. Who are You? Where do You come from? What is Your purpose in coming here, and to whom do You belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing You.

The demons inquired from the wonderfully beautiful girl, "To whom do You belong?" A woman is supposed to belong to her father before her marriage, to her husband after her marriage, and to her grown sons in her old age. In regard to this inquiry, Śrīla Viśvanātha Cakravartī Ṭhākura says that the question "To whom do You belong?" means "Whose daughter are You?" Since the demons could understand that the beautiful girl was still unmarried, every one of them desired to marry Her. Thus they inquired, "Whose daughter are You?"

TEXT 4

na vayaṁ tvāmarair daityaiḥ

siddha-gandharva-cāraṇaiḥ

nāspṛṣṭa-pūrvāṁ jānīmo

lokeśaiś ca kuto nṛbhiḥ

SYNONYMS

na-it is not; vayam-we; tvā-unto You; amaraiḥ-by the demigods; daityaiḥ-by the demons; siddha-by the Siddhas; gandharva-by the Gandharvas; cāraṇaiḥ-and by the Cāraṇas; na-not; aspṛṣṭa-pūrvām-never enjoyed or touched by anyone; jānīmaḥ-know exactly; loka-īśaiḥ-by the various directors of the universe; ca-also; kutaḥ-what to speak of; nṛbhiḥ-by human society.

What to speak of human beings, even the demigods, demons, Siddhas, Gandharvas, Cāraṇas and the various directors of the universe, the Prajāpatis, have never touched You before. It is not that we are unable to understand Your identity.

Even the asuras observed the etiquette that no one should address a married woman with lust. The great analyst Cāṇakya Paṇḍita says, mātṛvat para-dāreṣu: one should consider another's wife to be one's mother. The asuras, the demons, took it for granted that the beautiful young woman, Mohinī-mūrti, who had arrived before them, was certainly not married. Therefore they assumed that no one in the world, including the demigods, the Gandharvas, the Cāraṇas and the Siddhas, had ever touched Her. The demons knew that the young girl was unmarried, and therefore they dared to address Her. They supposed that the young girl, Mohinī-mūrti, had come there to find a husband among all those present (the Daityas, the demigods, the Gandharvas and so on).

TEXT 5

nūnaṁ tvaṁ vidhinā subhrūḥ

preṣitāsi śarīriṇām

sarvendriya-manaḥ-prītiṁ

vidhātuṁ saghṛṇena kim

SYNONYMS

nūnam-indeed; tvam-You; vidhinā-by Providence; su-bhrūḥ-O You with the beautiful eyebrows; preṣitā-sent; asi-certainly You are so; śarīriṇām-of all embodied living entities; sarva-all; indriya-of the senses; manaḥ-and of the mind; prītim-what is pleasing; vidhātum-to administer; sa-ghṛṇena-by Your causeless mercy; kim-whether.

O beautiful girl with beautiful eyebrows, certainly Providence, by His causeless mercy, has sent You to please the senses and minds of all of us. Is this not a fact?

TEXT 6

sā tvaṁ naḥ spardhamānānām

eka-vastuni mānini

jñātīnāṁ baddha-vairāṇāṁ

śaṁ vidhatsva sumadhyame

SYNONYMS

sā-as such You are; tvam-Your good self; naḥ-of all of us demons; spardhamānānām-of those who are becoming increasingly inimical; eka-vastuni-in one subject matter (the container of nectar); mānini-O You who are most beautiful in Your prestigious position; jñātīnām-among our family members; baddha-vairāṇām-increasingly becoming enemies; śam-auspiciousness; vidhatsva-must execute; su-madhyame-O beautiful thin-waisted woman.

We are now all engaged in enmity among ourselves because of this one subject matter-the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in Your prestigious position, we therefore request You to favor us by settling our dispute.

The demons understood that the beautiful woman had attracted the attention of them all. Therefore they unanimously requested Her to become the arbiter to settle their dispute.

TEXT 7

vayaṁ kaśyapa-dāyādā

bhrātaraḥ kṛta-pauruṣāḥ

vibhajasva yathā-nyāyaṁ

naiva bhedo yathā bhavet

SYNONYMS

vayam-all of us; kaśyapa-dāyādāḥ-descendants of Kaśyapa Muni; bhrātaraḥ-we are all brothers; kṛta-pauruṣāḥ-who are all able and competent; vibhajasva-just divide; yathā-nyāyam-according to law; na-not; eva-certainly; bhedaḥ-partiality; yathā-as; bhavet-should so become.

All of us, both demons and demigods, have been born of the same father, Kaśyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess in dissension. Therefore we request You to settle our dispute and divide the nectar equally among us.

TEXT 8

ity upāmantrito daityair

māyā-yoṣid-vapur hariḥ

prahasya rucirāpāṅgair

nirīkṣann idam abravīt

SYNONYMS

iti-thus; upāmantritaḥ-being fervently requested; daityaiḥ-by the demons; māyā-yoṣit-the illusory woman; vapuḥ hariḥ-the incarnation of the Supreme Personality of Godhead; prahasya-smiling; rucira-beautiful; apāṅgaiḥ-by exhibiting attractive feminine features; nirīkṣan-looking at them; idam-these words; abravīt-said.

Having thus been requested by the demons, the Supreme Personality of Godhead, who had assumed the form of a beautiful woman, began to smile. Looking at them with attractive feminine gestures, She spoke as follows.

TEXT 9

śrī-bhagavān uvāca

kathaṁ kaśyapa-dāyādāḥ

puṁścalyāṁ mayi saṅgatāḥ

viśvāsaṁ paṇḍito jātu

kāminīṣu na yāti hi

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead in the form of Mohinī-mūrti said; katham-how is it so; kaśyapa-dāyādāḥ-you are all descendants of Kaśyapa Muni; puṁścalyām-unto a prostitute who agitates the minds of men; mayi-unto Me; saṅgatāḥ-you come in My association; viśvāsam-faith; paṇḍitaḥ-those who are learned; jātu-at any time; kāminīṣu-unto a woman; na-never; yāti-takes place; hi-indeed.

The Supreme Personality of Godhead, in the form of Mohinī, told the demons: O sons of Kaśyapa Muni, I am only a prostitute. How is it that you have so much faith in Me? A learned person never puts his faith in a woman.

Cāṇakya Paṇḍita, the great politician and moral instructor, said, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "Never put your faith in a woman or a politician." Thus the Supreme Personality of Godhead, who was pretending to be a woman, warned the demons against putting so much faith in Her, for She had appeared as an attractive woman ultimately to cheat them. Indirectly disclosing the purpose for which She had appeared before them, She said to the sons of Kaśyapa, "How is this? You were all born of a great ṛṣi, yet you are putting your faith in a woman who is loitering here and there like a prostitute, unprotected by father or husband. Women in general should not be trusted, and what to speak of a woman loitering like a prostitute?" The word kāminī is significant in this connection. Women, especially beautiful young women, invoke the dormant lusty desires of a man. Therefore, according to Manu-saṁhitā, every woman should be protected, either by her husband, by her father or by her grown sons. Without such protection, a woman will be exploited. Indeed, women like to be exploited by men. As soon as a woman is exploited by a man, she becomes a common prostitute. This is explained by Mohinī-mūrti, the Supreme Personality of Godhead.

TEXT 10

sālāvṛkāṇāṁ strīṇāṁ ca

svairiṇīnāṁ sura-dviṣaḥ

sakhyāny āhur anityāni

nūtnaṁ nūtnaṁ vicinvatām

SYNONYMS

sālāvṛkāṇām-of monkeys, jackals and dogs; strīṇām ca-and of women; svairiṇīnām-especially women who are independent; sura-dviṣaḥ-O demons; sakhyāni-friendship; āhuḥ-it is said; anityāni-temporary; nūtnam-new friends; nūtnam-new friends; vicinvatām-all of whom are thinking.

O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.

TEXT 11

śrī-śuka uvāca

iti te kṣvelitais tasyā

āśvasta-manaso 'surāḥ

jahasur bhāva-gambhīraṁ

daduś cāmṛta-bhājanam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; te-those demons; kṣvelitaiḥ-by speaking as if jokingly; tasyāḥ-of Mohinī-mūrti; āśvasta-grateful, with faith; manasaḥ-their minds; asurāḥ-all the demons; jahasuḥ-laughed; bhāva-gambhīram-although Mohinī-mūrti was full of gravity; daduḥ-delivered; ca-also; amṛta-bhājanam-the container of nectar.

Śrī Śukadeva Gosvāmī continued: After the demons heard the words of Mohinī-mūrti, who had spoken as if jokingly, they were all very confident. They laughed with gravity, and ultimately they delivered the container of nectar into Her hands.

The Personality of Godhead in His form of Mohinī was certainly not joking but talking seriously, with gravity. The demons, however, being captivated by Mohinī-mūrti's bodily features, took Her words as a joke and confidently delivered the container of nectar into Her hands. Thus Mohinī-mūrti resembles Lord Buddha, who appeared sammohāya sura-dviṣām [SB 1.3.24]-to cheat the asuras. The word sura-dviṣām refers to those who are envious of the demigods or devotees. Sometimes an incarnation of the Supreme Personality of Godhead cheats the atheists. Thus we see here that although Mohinī-mūrti was speaking factually to the asuras, the asuras took Her words to be facetious. Indeed, they were so confident of Mohinī-mūrti's honesty that they immediately delivered the container of nectar into Her hands, as if they would allow Her to do with the nectar whatever She liked, whether She distributed it, threw it away or drank it Herself without giving it to them.

TEXT 12

tato gṛhītvāmṛta-bhājanaṁ harir

babhāṣa īṣat-smita-śobhayā girā

yady abhyupetaṁ kva ca sādhv asādhu vā

kṛtaṁ mayā vo vibhaje sudhām imām

SYNONYMS

tataḥ-thereafter; gṛhītvā-taking possession of; amṛta-bhājanam-the pot containing the nectar; hariḥ-the Supreme Personality of Godhead, Hari, in the form of Mohinī; babhāṣa-spoke; īṣat-slightly; smita-śobhayā girā-with smiling beauty and by words; yadi-if; abhyupetam-promised to be accepted; kva ca-whatever it may be; sādhu asādhu vā-whether honest or dishonest; kṛtam mayā-is done by Me; vaḥ-unto you; vibhaje-I shall give you the proper share; sudhām-nectar; imām-this.

Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.

The Supreme Personality of Godhead cannot abide by anyone's dictation. Whatever He does is absolute. The demons, of course, were deluded by the illusory potency of the Supreme Personality of Godhead, and thus Mohinī-mūrti got them to promise that whatever She would do they would accept.

TEXT 13

ity abhivyāhṛtaṁ tasyā

ākarṇyāsura-puṅgavāḥ

apramāṇa-vidas tasyās

tat tathety anvamaṁsata

SYNONYMS

iti-thus; abhivyāhṛtam-the words that were spoken; tasyāḥ-Her; ākarṇya-after hearing; asura-puṅgavāḥ-the chiefs of the demons; apramāṇa-vidaḥ-because they were all foolish; tasyāḥ-of Her; tat-those words; tathā-let it be so; iti-thus; anvamaṁsata-agreed to accept.

The chiefs of the demons were not very expert in deciding things. Upon hearing the sweet words of Mohinī-mūrti, they immediately assented. "Yes," they answered. "What You have said is all right." Thus the demons agreed to accept Her decision.

TEXTS 14–15

athopoṣya kṛta-snānā

hutvā ca haviṣānalam

dattvā go-vipra-bhūtebhyaḥ

kṛta-svastyayanā dvijaiḥ

yathopajoṣaṁ vāsāṁsi

paridhāyāhatāni te

kuśeṣu prāviśan sarve

prāg-agreṣv abhibhūṣitāḥ

SYNONYMS

atha-thereafter; upoṣya-observing a fast; kṛta-snānāḥ-performing bathing; hutvā-offering oblations; ca-also; haviṣā-with clarified butter; analam-into the fire; dattvā-giving in charity; go-vipra-bhūtebhyaḥ-unto the cows, brāhmaṇas and living beings in general; kṛta-svastyayanāḥ-performing ritualistic ceremonies; dvijaiḥ-as dictated by the brāhmaṇas; yathā-upajoṣam-according to one's taste; vāsāṁsi-garments; paridhāya-putting on; āhatāni-first-class and new; te-all of them; kuśeṣu-on seats made of kuśa grass; prāviśan-sitting on them; sarve-all of them; prāk-agreṣu-facing east; abhibhūṣitāḥ-properly decorated with ornaments.

The demigods and demons then observed a fast. After bathing, they offered clarified butter and oblations into the fire and gave charity to the cows and to the brāhmaṇas and members of the other orders of society, namely the kṣatriyas, vaiśyas and śūdras, who were all rewarded as they deserved. Thereafter, the demigods and demons performed ritualistic ceremonies under the directions of the brāhmaṇas. Then they dressed themselves with new garments according to their own choice, decorated their bodies with ornaments, and sat facing east on seats made of kuśa grass.

The Vedas enjoin that for every ritualistic ceremony one must first become clean by bathing either in the water of the Ganges or Yamunā or in the sea. Then one may perform the ritualistic ceremony and offer clarified butter into the fire. In this verse the words paridhāya āhatāni are especially significant. A sannyāsī or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle.

TEXTS 16–17

prāṅ-mukheṣūpaviṣṭeṣu

sureṣu ditijeṣu ca

dhūpāmodita-śālāyāṁ

juṣṭāyāṁ mālya-dīpakaiḥ

tasyāṁ narendra karabhorur uśad-dukūla-

śroṇī-taṭālasa-gatir mada-vihvalākṣī

sā kūjatī kanaka-nūpura-śiñjitena

kumbha-stanī kalasa-pāṇir athāviveśa

SYNONYMS

prāk-mukheṣu-facing east; upaviṣṭeṣu-were sitting on their respective seats; sureṣu-all the demigods; diti-jeṣu-the demons; ca-also; dhūpa-āmodita-śālāyām-in the arena, which was full of the smoke of incense; juṣṭāyām-fully decorated; mālya-dīpakaiḥ-with flower garlands and lamps; tasyām-in that arena; nara-indra-O King; karabha-ūruḥ-having thighs resembling the trunks of elephants; uśat-dukūla-dressed with a very beautiful sari; śroṇī-taṭa-because of big hips; alasa-gatiḥ-stepping very slowly; mada-vihvala-akṣī-whose eyes were restless because of youthful pride; sā-She; kūjatī-tinkling; kanaka-nūpura-of golden ankle bells; śiñjitena-with the sound; kumbha-stanī-a woman whose breasts were like water jugs; kalasa-pāṇiḥ-holding a waterpot in Her hand; atha-thus; āviveśa-entered the arena.

O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.

TEXT 18

tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-

nāsā-kapola-vadanāṁ para-devatākhyām

saṁvīkṣya sammumuhur utsmita-vīkṣaṇena

devāsurā vigalita-stana-paṭṭikāntām

SYNONYMS

tām-unto Her; śrī-sakhīm-appearing like a personal associate of the goddess of fortune; kanaka-kuṇḍala-with golden earrings; cāru-very beautiful; karṇa-ears; nāsā-nose; kapola-cheeks; vadanām-face; para-devatā-ākhyām-the Supreme Lord, the Personality of Godhead, appearing in that form; saṁvīkṣya-looking at Her; sammumuhuḥ-all of them became enchanted; utsmita-slightly smiling; vīkṣaṇena-glancing over them; deva-asurāḥ-all the demigods and demons; vigalita-stana-paṭṭika-antām-the border of the sari on the breasts moved slightly.

Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari's border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohinī-mūrti, who was glancing at them and slightly smiling, they were all completely enchanted.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that Mohinī-mūrti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate. This form assumed by the Personality of Godhead challenged the goddess of fortune. The goddess of fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the goddess of fortune in beauty. It is not that the goddess of fortune, being female, is the most beautiful. The Lord is so beautiful that He can excel any beautiful goddess of fortune by assuming a female form.

TEXT 19

asurāṇāṁ sudhā-dānaṁ

sarpāṇām iva durnayam

matvā jāti-nṛśaṁsānāṁ

na tāṁ vyabhajad acyutaḥ

SYNONYMS

asurāṇām-of the demons; sudhā-dānam-giving of the nectar; sarpāṇām-of snakes; iva-like; durnayam-miscalculation; matvā-thinking like that; jāti-nṛśaṁsānām-of those who are by nature very envious; na-not; tām-the nectar; vyabhajat-delivered the share; acyutaḥ-the Supreme Personality of Godhead, who never falls down.

Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead, who never falls down, did not deliver a share of nectar to the demons.

It is said, sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ: "The snake is very crooked and envious, and so also is a person like a demon." Mantrauṣadhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate: "One can bring a snake under control with mantras, herbs and drugs, but an envious and crooked person cannot be brought under control by any means." Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons.

TEXT 20

kalpayitvā pṛthak paṅktīr

ubhayeṣāṁ jagat-patiḥ

tāṁś copaveśayām āsa

sveṣu sveṣu ca paṅktiṣu

SYNONYMS

kalpayitvā-after arranging; pṛthak paṅktīḥ-different seats; ubhayeṣām-of both the demigods and the demons; jagat-patiḥ-the master of the universe; tān-all of them; ca-and; upaveśayām āsa-seated; sveṣu sveṣu-in their own places; ca-also; paṅktiṣu-all in order.

The Supreme Personality of Godhead as Mohinī-mūrti, the master of the universe, arranged separate lines of sitting places and seated the demigods and demons according to their positions.

TEXT 21

daityān gṛhīta-kalaso

vañcayann upasañcaraiḥ

dūra-sthān pāyayām āsa

jarā-mṛtyu-harāṁ sudhām

SYNONYMS

daityān-the demons; gṛhīta-kalasaḥ-the Lord, who bore the container of nectar; vañcayan-by cheating; upasañcaraiḥ-with sweet words; dūra-sthān-the demigods, who were sitting at a distant place; pāyayām āsa-made them drink; jarā-mṛtyu-harām-which can counteract invalidity, old age and death; sudhām-such nectar.

Taking the container of nectar in Her hands, She first approached the demons, satisfied them with sweet words and thus cheated them of their share of the nectar. Then She administered the nectar to the demigods, who were sitting at a distant place, to make them free from invalidity, old age and death.

Mohinī-mūrti, the Personality of Godhead, gave the demigods seats at a distance. Then She approached the demons and spoke with them very graciously, so that they thought themselves very fortunate to talk with Her. Since Mohinī-mūrti had seated the demigods at a distant place, the demons thought that the demigods would get only a little of the nectar and that Mohinī-mūrti was so pleased with the demons that She would give the demons all the nectar. The words vañcayann upasañcaraiḥ indicate that the Lord's whole policy was to cheat the demons simply by speaking sweet words. The Lord's intention was to distribute the nectar only to the demigods.

TEXT 22

te pālayantaḥ samayam

asurāḥ sva-kṛtaṁ nṛpa

tūṣṇīm āsan kṛta-snehāḥ

strī-vivāda-jugupsayā

SYNONYMS

te-the demons; pālayantaḥ-keeping in order; samayam-equilibrium; asurāḥ-the demons; sva-kṛtam-made by them; nṛpa-O King; tūṣṇīm āsan-remained silent; kṛta-snehāḥ-because of having developed attachment to Mohinī-mūrti; strī-vivāda-disagreeing with a woman; jugupsayā-because of thinking such an action as abominable.

O King, since the demons had promised to accept whatever the woman did, whether just or unjust, now, to keep this promise, to show their equilibrium and to save themselves from fighting with a woman, they remained silent.

TEXT 23

tasyāṁ kṛtātipraṇayāḥ

praṇayāpāya-kātarāḥ

bahu-mānena cābaddhā

nocuḥ kiñcana vipriyam

SYNONYMS

tasyām-of Mohinī-mūrti; kṛta-ati-praṇayāḥ-because of staunch friendship; praṇaya-apāya-kātarāḥ-being afraid that their friendship with Her would be broken; bahu-mānena-by great respect and honor; ca-also; ābaddhāḥ-being too attached to Her; na-not; ūcuḥ-they said; kiñcana-even the slightest thing; vipriyam-by which Mohinī-mūrti might be displeased with them.

The demons had developed affection for Mohinī-mūrti and a kind of faith in Her, and they were afraid of disturbing their relationship. Therefore they showed respect and honor to Her words and did not say anything that might disturb their friendship with Her.

The demons were so captivated by the tricks and friendly words of Mohinī-mūrti that although the demigods were served first, the demons were pacified merely by sweet words. The Lord said to the demons, "The demigods are very miserly and are excessively anxious to take the nectar first. So let them have it first. Since you are not like them you can wait a little longer. You are all heroes and are so pleased with Me. It is better for you to wait until after the demigods drink."

TEXT 24

deva-liṅga-praticchannaḥ

svarbhānur deva-saṁsadi

praviṣṭaḥ somam apibac

candrārkābhyāṁ ca sūcitaḥ

SYNONYMS

deva-liṅga-praticchannaḥ-covering himself with the dress of a demigod; svarbhānuḥ-Rāhu (who attacks and eclipses the sun and moon); deva-saṁsadi-in the group of the demigods; praviṣṭaḥ-having entered; somam-the nectar; apibat-drank; candra-arkābhyām-by both the moon and the sun; ca-and; sūcitaḥ-was pointed out.

Rāhu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Rāhu, understood the situation. Thus Rāhu was detected.

The Supreme Personality of Godhead, Mohinī-mūrti, was able to bewilder all the demons, but Rāhu was so clever that he was not bewildered. Rāhu could understand that Mohinī-mūrti was cheating the demons, and therefore he changed his dress, disguised himself as a demigod, and sat down in the assembly of the demigods. Here one may ask why the Supreme Personality of Godhead could not detect Rāhu. The reason is that the Lord wanted to show the effects of drinking nectar. This will be revealed in the following verses. The moon and sun, however, were always alert in regard to Rāhu. Thus when Rāhu entered the assembly of the demigods, the moon and sun immediately detected him, and then the Supreme Personality of Godhead also became aware of him.

TEXT 25

cakreṇa kṣura-dhāreṇa

jahāra pibataḥ śiraḥ

haris tasya kabandhas tu

sudhayāplāvito 'patat

SYNONYMS

cakreṇa-by the disc; kṣura-dhāreṇa-which was sharp like a razor; jahāra-cut off; pibataḥ-while drinking nectar; śiraḥ-the head; hariḥ-the Supreme Personality of Godhead; tasya-of that Rāhu; kabandhaḥ tu-but the headless body; sudhayā-by the nectar; aplāvitaḥ-without being touched; apatat-immediately fell dead.

The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Rāhu's head. When Rāhu's head was severed from his body, the body, being untouched by the nectar, could not survive.

When the Personality of Godhead, Mohinī-mūrti, severed Rāhu's head from his body, the head remained alive although the body died. Rāhu had been drinking nectar through his mouth, and before the nectar entered his body, his head was cut off. Thus Rāhu's head remained alive whereas the body died. This wonderful act performed by the Lord was meant to show that nectar is miraculous ambrosia.

TEXT 26

śiras tv amaratāṁ nītam

ajo graham acīkḷpat

yas tu parvaṇi candrārkāv

abhidhāvati vaira-dhīḥ

SYNONYMS

śiraḥ-the head; tu-of course; amaratām-immortality; nītam-having obtained; ajaḥ-Lord Brahmā; graham-as one of the planets; acīkḷpat-recognized; yaḥ-the same Rāhu; tu-indeed; parvaṇi-during the periods of the full moon and dark moon; candra-arkau-both the moon and the sun; abhidhāvati-chases; vaira-dhīḥ-because of animosity.

Rāhu's head, however, having been touched by the nectar, became immortal. Thus Lord Brahmā accepted Rāhu's head as one of the planets. Since Rāhu is an eternal enemy of the moon and the sun, he always tries to attack them on the nights of the full moon and the dark moon.

Since Rāhu had become immortal, Lord Brahmā accepted him as one of the grahas, or planets, like the moon and the sun. Rāhu, however, being an eternal enemy of the moon and sun, attacks them periodically during the nights of the full moon and the dark moon.

TEXT 27

pīta-prāye 'mṛte devair

bhagavān loka-bhāvanaḥ

paśyatām asurendrāṇāṁ

svaṁ rūpaṁ jagṛhe hariḥ

SYNONYMS

pīta-prāye-when almost finished being drunk; amṛte-the nectar; devaiḥ-by the demigods; bhagavān-the Supreme Personality of Godhead as Mohinī-mūrti; loka-bhāvanaḥ-the maintainer and well-wisher of the three worlds; paśyatām-in the presence of; asura-indrāṇām-all the demons, with their chiefs; svam-own; rūpam-form; jagṛhe-manifested; hariḥ-the Supreme Personality of Godhead.

The Supreme Personality of Godhead is the best friend and well-wisher of the three worlds. Thus when the demigods had almost finished drinking the nectar, the Lord, in the presence of all the demons, disclosed His original form.

TEXT 28

evaṁ surāsura-gaṇāḥ sama-deśa-kāla-

hetv-artha-karma-matayo 'pi phale vikalpāḥ

tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur

yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ

SYNONYMS

evam-thus; sura-the demigods; asura-gaṇāḥ-and the demons; sama-equal; deśa-place; kāla-time; hetu-cause; artha-objective; karma-activities; matayaḥ-ambition; api-although one; phale-in the result; vikalpāḥ-not equal; tatra-thereupon; amṛtam-nectar; sura-gaṇāḥ-the demigods; phalam-the result; añjasā-easily, totally or directly; āpuḥ-achieved; yat-because of; pāda-paṅkaja-of the lotus feet of the Supreme Personality of Godhead; rajaḥ-of the saffron dust; śrayaṇāt-because of receiving benedictions or taking shelter; na-not; daityāḥ-the demons.

The place, the time, the cause, the purpose, the activity and the ambition were all the same for both the demigods and the demons, but the demigods achieved one result and the demons another. Because the demigods are always under the shelter of the dust of the Lord's lotus feet, they could very easily drink the nectar and get its result. The demons, however, not having sought shelter at the lotus feet of the Lord, were unable to achieve the result they desired.

In Bhagavad-gītā (4.11) it is said, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: the Supreme Personality of Godhead is the supreme judge who rewards or punishes different persons according to their surrender unto His lotus feet. Therefore it can actually be seen that although karmīs and bhaktas may work in the same place, at the same time, with the same energy and with the same ambition, they achieve different results. The karmīs transmigrate through different bodies in the cycle of birth and death, sometimes going upward and sometimes downward, thus suffering the results of their actions in the karma-cakra, the cycle of birth and death. The devotees, however, because of fully surrendering at the lotus feet of the Lord, are never baffled in their attempts. Although externally they work almost like the karmīs, the devotees go back home, back to Godhead, and achieve success in every effort. The demons or atheists have faith in their own endeavors, but although they work very hard day and night, they cannot get any more than their destiny. The devotees, however, can surpass the reactions of karma and achieve wonderful results, even without effort. It is also said, phalena paricīyate: one's success or defeat in any activity is understood by its result. There are many karmīs in the dress of devotees, but the Supreme Personality of Godhead can detect their purpose. The karmīs want to use the property of the Lord for their selfish sense gratification, but a devotee endeavors to use the Lord's property for God's service. Therefore a devotee is always distinct from the karmīs, although the karmīs may dress like devotees. As confirmed in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. One who works for Lord Viṣṇu is free from this material world, and after giving up his body he goes back home, back to Godhead. A karmī, however, although externally working like a devotee, is entangled in his nondevotional activity, and thus he suffers the tribulations of material existence. Thus from the results achieved by the karmīs and devotees, one can understand the presence of the Supreme Personality of Godhead, who acts differently for the karmīs and jñānīs than for the devotees. The author of Śrī Caitanya-caritāmṛta therefore says:

kṛṣṇa-bhakta--niṣkāma, ataeva 'śānta'
bhukti-mukti-siddhi-kāmī--sakali 'aśānta'

The karmīs who desire sense gratification, the jñānīs who aspire for the liberation of merging into the existence of the Supreme, and the yogīs who seek material success in mystic power are all restless, and ultimately they are baffled. But the devotee, who does not expect any personal benefit and whose only ambition is to spread the glories of the Supreme Personality of Godhead, is blessed with all the auspicious results of bhakti-yoga, without hard labor.

TEXT 29

yad yujyate 'su-vasu-karma-mano-vacobhir

dehātmajādiṣu nṛbhis tad asat pṛthaktvāt

tair eva sad bhavati yat kriyate 'pṛthaktvāt

sarvasya tad bhavati mūla-niṣecanaṁ yat

SYNONYMS

yat-whatever; yujyate-is performed; asu-for the protection of one's life; vasu-protection of wealth; karma-activities; manaḥ-by the acts of the mind; vacobhiḥ-by the acts of words; deha-ātma-ja-ādiṣu-for the sake of one's personal body or family, etc., with reference to the body; nṛbhiḥ-by the human beings; tat-that; asat-impermanent, transient; pṛthaktvāt-because of separation from the Supreme Personality of Godhead; taiḥ-by the same activities; eva-indeed; sat bhavati-becomes factual and permanent; yat-which; kriyate-is performed; apṛthaktvāt-because of nonseparation; sarvasya-for everyone; tat bhavati-becomes beneficial; mūla-niṣecanam-exactly like pouring water on the root of a tree; yat-which.

In human society there are various activities performed for the protection of one's wealth and life by one's words, one's mind and one's actions, but they are all performed for one's personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.

This is the distinction between materialistic activities and activities performed in Kṛṣṇa consciousness. The entire world is active, and this includes the karmīs, the jñānīs, the yogīs and the bhaktas. However, all activities except those of the bhaktas, the devotees, end in bafflement and a waste of time and energy. Moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ: [Bg. 9.12] if one is not a devotee, his hopes, his activities and his knowledge are all baffled. A nondevotee works for his personal sense gratification or for the sense gratification of his family, society, community or nation, but because all such activities are separate from the Supreme Personality of Godhead, they are considered asat. The word asat means bad or temporary, and sat means permanent and good. Activities performed for the satisfaction of Kṛṣṇa are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this "ism" or that "ism," will never produce any permanent result and is therefore all bad. Even a little work done in Kṛṣṇa consciousness is a permanent asset and is all-good because it is done for Kṛṣṇa, the all-good Supreme Personality of Godhead, who is everyone's friend (suhṛdaṁ sarva-bhūtānām). The Supreme Personality of Godhead is the only enjoyer and proprietor of everything (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). Therefore any activity performed for the Supreme Lord is permanent. As a result of such activities, the performer is immediately recognized. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ [Bg. 18.69]. Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one's own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead. By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.

Thus ends the Bhaktivedanta purports of the Eighth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord Incarnates as Mohinī-mūrti."

Chapter Ten

The Battle Between the Demigods and the Demons

The summary of Chapter Ten is as follows. Because of envy, the fight between the demons and the demigods continued. When the demigods were almost defeated by demoniac maneuvers and became morose, Lord Viṣṇu appeared among them.

Both the demigods and the demons are expert in activities involving the material energy, but the demigods are devotees of the Lord, whereas the demons are just the opposite. The demigods and demons churned the ocean of milk to get nectar from it, but the demons, not being devotees of the Lord, could derive no profit. After feeding nectar to the demigods, Lord Viṣṇu returned to His abode on the back of Garuḍa, but the demons, being most aggrieved, again declared war against the demigods. Bali Mahārāja, the son of Virocana, became the commander in chief of the demons. In the beginning of the battle, the demigods prepared to defeat the demons. Indra, King of heaven, fought with Bali, and other demigods, like Vāyu, Agni and Varuṇa, fought against other leaders of the demons. In this fight the demons were defeated, and to save themselves from death they began to manifest many illusions through material maneuvers, killing many soldiers on the side of the demigods. The demigods, finding no other recourse, surrendered again to the Supreme Personality of Godhead, Viṣṇu, who then appeared and counteracted all the illusions presented by the jugglery of the demons. Heroes among the demons such as Kālanemi, Mālī, Sumālī and Mālyavān fought the Supreme Personality of Godhead and were all killed by the Lord. The demigods were thus freed from all dangers.

TEXT 1

śrī-śuka uvāca

iti dānava-daiteyā

nāvindann amṛtaṁ nṛpa

yuktāḥ karmaṇi yattāś ca

vāsudeva-parāṅmukhāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; dānava-daiteyāḥ-the asuras and the demons; na-not; avindan-achieved (the desired result); amṛtam-nectar; nṛpa-O King; yuktāḥ-all being combined; karmaṇi-in the churning; yattāḥ-engaged with full attention and effort; ca-and; vāsudeva-of the Supreme Personality of Godhead, Kṛṣṇa; parāṅmukhāḥ-because of being nondevotees.

Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.

TEXT 2

sādhayitvāmṛtaṁ rājan

pāyayitvā svakān surān

paśyatāṁ sarva-bhūtānāṁ

yayau garuḍa-vāhanaḥ

SYNONYMS

sādhayitvā-after executing; amṛtam-generation of the nectar; rājan-O King; pāyayitvā-and feeding; svakān-to His own devotees; surān-to the demigods; paśyatām-in the presence of; sarva-bhūtānām-all living entities; yayau-went away; garuḍa-vāhanaḥ-the Supreme Personality of Godhead, carried by Garuḍa.

O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuḍa to His own abode.

TEXT 3

sapatnānāṁ parām ṛddhiṁ

dṛṣṭvā te diti-nandanāḥ

amṛṣyamāṇā utpetur

devān pratyudyatāyudhāḥ

SYNONYMS

sapatnānām-of their rivals, the demigods; parām-the best; ṛddhim-opulence; dṛṣṭvā-observing; te-all of them; diti-nandanāḥ-the sons of Diti, the Daityas; amṛṣyamāṇāḥ-being intolerant; utpetuḥ-ran toward (just to create a disturbance); devān-the demigods; pratyudyata-āyudhāḥ-their weapons raised.

Seeing the victory of the demigods, the demons became intolerant of their superior opulence. Thus they began to march toward the demigods with raised weapons.

TEXT 4

tataḥ sura-gaṇāḥ sarve

sudhayā pītayaidhitāḥ

pratisaṁyuyudhuḥ śastrair

nārāyaṇa-padāśrayāḥ

SYNONYMS

tataḥ-thereafter; sura-gaṇāḥ-the demigods; sarve-all of them; sudhayā-by the nectar; pītayā-which had been drunk; edhitāḥ-being enlivened by such drinking; pratisaṁyuyudhuḥ-they counterattacked the demons; śastraiḥ-by regular weapons; nārāyaṇa-pada-āśrayāḥ-their real weapon being shelter at the lotus feet of Nārāyaṇa.

Thereafter, being enlivened because of drinking the nectar, the demigods, who are always at the shelter of the lotus feet of Nārāyaṇa, used their various weapons to counterattack the demons in a fighting spirit.

TEXT 5

tatra daivāsuro nāma

raṇaḥ parama-dāruṇaḥ

rodhasy udanvato rājaṁs

tumulo roma-harṣaṇaḥ

SYNONYMS

tatra-there (at the beach of the ocean of milk); daiva-the demigods; asuraḥ-the demons; nāma-as they are celebrated; raṇaḥ-fighting; parama-very much; dāruṇaḥ-fierce; rodhasi-on the beach of the sea; udanvataḥ-of the ocean of milk; rājan-O King; tumulaḥ-tumultuous; roma-harṣaṇaḥ-hair standing on the body.

O King, a fierce battle on the beach of the ocean of milk ensued between the demigods and the demons. The fighting was so terrible that simply hearing about it would make the hair on one's body stand on end.

TEXT 6

tatrānyonyaṁ sapatnās te

saṁrabdha-manaso raṇe

samāsādyāsibhir bāṇair

nijaghnur vividhāyudhaiḥ

SYNONYMS

tatra-thereupon; anyonyam-one another; sapatnāḥ-all of them becoming fighters; te-they; saṁrabdha-very angry; manasaḥ-within their minds; raṇe-in that battle; samāsādya-getting the opportunity to fight between themselves; asibhiḥ-with swords; bāṇaiḥ-with arrows; nijaghnuḥ-began to beat one another; vividha-āyudhaiḥ-with varieties of weapons.

Both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons.

There are always two kinds of men in this universe, not only on this planet but also in higher planetary systems. All the kings dominating planets like the sun and moon also have enemies like Rāhu. It is because of occasional attacks upon the sun and moon by Rāhu that eclipses take place. The fighting between the demons and demigods is perpetual; it cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness.

TEXT 7

śaṅkha-tūrya-mṛdaṅgānāṁ

bherī-ḍamariṇāṁ mahān

hasty-aśva-ratha-pattīnāṁ

nadatāṁ nisvano 'bhavat

SYNONYMS

śaṅkha-of conchshells; tūrya-of big bugles; mṛdaṅgānām-and of drums; bherī-of bugles; ḍamariṇām-of kettledrums; mahān-great and tumultuous; hasti-of elephants; aśva-of horses; ratha-pattīnām-of fighters on chariots or on the ground; nadatām-all of them making sounds together; nisvanaḥ-a tumultuous sound; abhavat-so became.

The sounds of the conchshells, bugles, drums, bherīs and ḍamarīs [kettledrums], as well as the sounds made by the elephants, horses and soldiers, who were both on chariots and on foot, were tumultuous.

TEXT 8

rathino rathibhis tatra

pattibhiḥ saha pattayaḥ

hayā hayair ibhāś cebhaiḥ

samasajjanta saṁyuge

SYNONYMS

rathinaḥ-fighters on chariots; rathibhiḥ-with the charioteers of the enemy; tatra-in the battlefield; pattibhiḥ-with the infantry soldiers; saha-with; pattayaḥ-the infantry of the enemy soldiers; hayāḥ-the horses; hayaiḥ-with the enemy's soldiers; ibhāḥ-the soldiers fighting on the backs of elephants; ca-and; ibhaiḥ-with the enemy's soldiers on the backs of elephants; samasajjanta-began to fight together on an equal level; saṁyuge-on the battlefield.

On that battlefield, the charioteers fought with the opposing charioteers, the infantry soldiers with the opposing infantry, the soldiers on horseback with the opposing soldiers on horseback, and the soldiers on the backs of elephants with the enemy soldiers on elephants. In this way, the fighting took place between equals.

TEXT 9

uṣṭraiḥ kecid ibhaiḥ kecid

apare yuyudhuḥ kharaiḥ

kecid gaura-mukhair ṛkṣair

dvīpibhir haribhir bhaṭāḥ

SYNONYMS

uṣṭraiḥ-on the backs of camels; kecit-some persons; ibhaiḥ-on the backs of elephants; kecit-some persons; apare-others; yuyudhuḥ-engaged in fighting; kharaiḥ-on the backs of asses; kecit-some persons; gaura-mukhaiḥ-on white-faced monkeys; ṛkṣaiḥ-on red-faced monkeys; dvīpibhiḥ-on the backs of tigers; haribhiḥ-on the backs of lions; bhaṭāḥ-all the soldiers engaged in this way.

Some soldiers fought on the backs of camels, some on the backs of elephants, some on asses, some on white-faced and red-faced monkeys, some on tigers and some on lions. In this way, they all engaged in fighting.

TEXTS 10–12

gṛdhraiḥ kaṅkair bakair anye

śyena-bhāsais timiṅgilaiḥ

śarabhair mahiṣaiḥ khaḍgair

go-vṛṣair gavayāruṇaiḥ

śivābhir ākhubhiḥ kecit

kṛkalāsaiḥ śaśair naraiḥ

bastair eke kṛṣṇa-sārair

haṁsair anye ca sūkaraiḥ

anye jala-sthala-khagaiḥ

sattvair vikṛta-vigrahaiḥ

senayor ubhayo rājan

viviśus te 'grato 'grataḥ

SYNONYMS

gṛdhraiḥ-on the backs of vultures; kaṅkaiḥ-on the backs of eagles; bakaiḥ-on the backs of ducks; anye-others; śyena-on the backs of hawks; bhāsaiḥ-on the backs of bhāsas; timiṅgilaiḥ-on the backs of big fish known as timiṅgilas; śarabhaiḥ-on the backs of śarabhas; mahiṣaiḥ-on the backs of buffalo; khaḍgaiḥ-on the backs of rhinoceroses; go-on the backs of cows; vṛṣaiḥ-on the backs of bulls; gavaya-aruṇaiḥ-on the backs of gavayas and aruṇas; śivābhiḥ-on the backs of jackals; ākhubhiḥ-on the backs of big rats; kecit-some persons; kṛkalāsaiḥ-on the backs of big lizards; śaśaiḥ-on the backs of big rabbits; naraiḥ-on the backs of human beings; bastaiḥ-on the backs of goats; eke-some; kṛṣṇa-sāraiḥ-on the backs of black deer; haṁsaiḥ-on the backs of swans; anye-others; ca-also; sūkaraiḥ-on the backs of boars; anye-others; jala-sthala-khagaiḥ-animals moving on the water, on land and in the sky; sattvaiḥ-by creatures being used as vehicles; vikṛta-are deformed; vigrahaiḥ-by such animals whose bodies; senayoḥ-of the two parties of soldiers; ubhayoḥ-of both; rājan-O King; viviśuḥ-entered; te-all of them; agrataḥ agrataḥ-going forward face to face.

O King, some soldiers fought on the backs of vultures, eagles, ducks, hawks and bhāsa birds. Some fought on the backs of timiṅgilas, which can devour huge whales, some on the backs of śarabhas, and some on buffalo, rhinoceroses, cows, bulls, jungle cows and aruṇas. Others fought on the backs of jackals, rats, lizards, rabbits, human beings, goats, black deer, swans and boars. In this way, mounted on animals of the water, land and sky, including animals with deformed bodies, both armies faced each other and went forward.

TEXTS 13–15

citra-dhvaja-paṭai rājann

ātapatraiḥ sitāmalaiḥ

mahā-dhanair vajra-daṇḍair

vyajanair bārha-cāmaraiḥ

vātoddhūtottaroṣṇīṣair

arcirbhir varma-bhūṣaṇaiḥ

sphuradbhir viśadaiḥ śastraiḥ

sutarāṁ sūrya-raśmibhiḥ

deva-dānava-vīrāṇāṁ

dhvajinyau pāṇḍu-nandana

rejatur vīra-mālābhir

yādasām iva sāgarau

SYNONYMS

citra-dhvaja-paṭaiḥ-with very nicely decorated flags and canopies; rājan-O King; ātapatraiḥ-with umbrellas for protection from the sunshine; sita-amalaiḥ-most of them very clean and white; mahā-dhanaiḥ-by very valuable; vajra-daṇḍaiḥ-with rods made of valuable jewels and pearls; vyajanaiḥ-with fans; bārha-cāmaraiḥ-with other fans made of peacock feathers; vāta-uddhūta-flapping with the breeze; uttara-uṣṇīṣaiḥ-with upper and lower garments; arcirbhiḥ-by the effulgence; varma-bhūṣaṇaiḥ-with ornaments and shields; sphuradbhiḥ-shining; viśadaiḥ-sharp and clean; śastraiḥ-with weapons; sutarām-excessively; sūrya-raśmibhiḥ-with the dazzling illumination of the sunshine; deva-dānava-vīrāṇām-of all the heroes of the parties of both the demons and the demigods; dhvajinyau-the two parties of soldiers, each one bearing his own flag; pāṇḍu-nandana-O descendant of Mahārāja Pāṇḍu; rejatuḥ-distinctly recognized; vīra-mālābhiḥ-with garlands used by heroes; yādasām-of aquatics; iva-just like; sāgarau-two oceans.

O King, O descendant of Mahārāja Pāṇḍu, the soldiers of both the demigods and demons were decorated by canopies, colorful flags, and umbrellas with handles made of valuable jewels and pearls. They were further decorated by fans made of peacock feathers and by other fans also. The soldiers, their upper and lower garments waving in the breeze, naturally looked very beautiful, and in the light of the glittering sunshine their shields, ornaments and sharp, clean weapons appeared dazzling. Thus the ranks of soldiers seemed like two oceans with bands of aquatics.

TEXTS 16–18

vairocano baliḥ saṅkhye

so 'surāṇāṁ camū-patiḥ

yānaṁ vaihāyasaṁ nāma

kāma-gaṁ maya-nirmitam

sarva-sāṅgrāmikopetaṁ

sarvāścaryamayaṁ prabho

apratarkyam anirdeśyaṁ

dṛśyamānam adarśanam

āsthitas tad vimānāgryaṁ

sarvānīkādhipair vṛtaḥ

bāla-vyajana-chatrāgryai

reje candra ivodaye

SYNONYMS

vairocanaḥ-the son of Virocana; baliḥ-Mahārāja Bali; saṅkhye-in the battle; saḥ-he, so celebrated; asurāṇām-of the demons; camū-patiḥ-commander in chief; yānam-airplane; vaihāyasam-called Vaihāyasa; nāma-by the name; kāma-gam-able to fly anywhere he desired; maya-nirmitam-made by the demon Maya; sarva-all; sāṅgrāmika-upetam-equipped with all kinds of weapons required for fighting with all different types of enemies; sarva-āścarya-mayam-wonderful in every respect; prabho-O King; apratarkyam-inexplicable; anirdeśyam-indescribable; dṛśyamānam-sometimes visible; adarśanam-sometimes not visible; āsthitaḥ-being seated on such; tat-that; vimāna-agryam-excellent airplane; sarva-all; anīka-adhipaiḥ-by the commanders of soldiers; vṛtaḥ-surrounded; bāla-vyajana-chatra-agryaiḥ-protected by beautifully decorated umbrellas and the best of cāmaras; reje-brilliantly situated; candraḥ-the moon; iva-like; udaye-at the time of rising in the evening.

For that battle the most celebrated commander in chief, Mahārāja Bali, son of Virocana, was seated on a wonderful airplane named Vaihāyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of cāmaras, Mahārāja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions.

TEXTS 19–24

tasyāsan sarvato yānair

yūthānāṁ patayo 'surāḥ

namuciḥ śambaro bāṇo

vipracittir ayomukhaḥ

dvimūrdhā kālanābho 'tha

prahetir hetir ilvalaḥ

śakunir bhūtasantāpo

vajradaṁṣṭro virocanaḥ

hayagrīvaḥ śaṅkuśirāḥ

kapilo meghadundubhiḥ

tārakaś cakradṛk śumbho

niśumbho jambha utkalaḥ

ariṣṭo 'riṣṭanemiś ca

mayaś ca tripurādhipaḥ

anye pauloma-kāleyā

nivātakavacādayaḥ

alabdha-bhāgāḥ somasya

kevalaṁ kleśa-bhāginaḥ

sarva ete raṇa-mukhe

bahuśo nirjitāmarāḥ

siṁha-nādān vimuñcantaḥ

śaṅkhān dadhmur mahā-ravān

dṛṣṭvā sapatnān utsiktān

balabhit kupito bhṛśam

SYNONYMS

tasya-of him (Mahārāja Bali); āsan-situated; sarvataḥ-all around; yānaiḥ-by different vehicles; yūthānām-of the soldiers; patayaḥ-the commanders; asurāḥ-demons; namuciḥ-Namuci; śambaraḥ-Śambara; bāṇaḥ-Bāṇa; vipracittiḥ-Vipracitti; ayomukhaḥ-Ayomukha; dvimūrdhā-Dvimūrdhā; kālanābhaḥ-Kālanābha; atha-also; prahetiḥ-Praheti; hetiḥ-Heti; ilvalaḥ-Ilvala; śakuniḥ-Śakuni; bhūtasantāpaḥ-Bhūtasantāpa; vajra-daṁṣṭraḥ-Vajradaṁṣṭra; virocanaḥ-Virocana; hayagrīvaḥ-Hayagrīva; śaṅkuśirāḥ-Śaṅkuśirā; kapilaḥ-Kapila; megha-dundubhiḥ-Meghadundubhi; tārakaḥ-Tāraka; cakradṛk-Cakradṛk; śumbhaḥ-Śumbha; niśumbhaḥ-Niśumbha; jambhaḥ-Jambha; utkalaḥ-Utkala; ariṣṭaḥ-Ariṣṭa; ariṣṭanemiḥ-Ariṣṭanemi; ca-and; mayaḥ ca-and Maya; tripurādhipaḥ-Tripurādhipa; anye-others; pauloma-kāleyāḥ-the sons of Puloma and the Kāleyas; nivātakavaca-ādayaḥ-Nivātakavaca and other demons; alabdha-bhāgāḥ-all unable to take a share; somasya-of the nectar; kevalam-merely; kleśa-bhāginaḥ-the demons took a share of the labor; sarve-all of them; ete-the demons; raṇa-mukhe-in the front of the battle; bahuśaḥ-by excessive strength; nirjita-amarāḥ-being very troublesome to the demigods; siṁha-nādān-vibrations like those of lions; vimuñcantaḥ-uttering; śaṅkhān-conchshells; dadhmuḥ-blew; mahā-ravān-making a tumultuous sound; dṛṣṭvā-after seeing; sapatnān-their rivals; utsiktān-ferocious; balabhit-(Lord Indra) being afraid of the strength; kupitaḥ-having become angry; bhṛśam-extremely.

Surrounding Mahārāja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons: Namuci, Śambara, Bāṇa, Vipracitti, Ayomukha, Dvimūrdhā, Kālanābha, Praheti, Heti, Ilvala, Śakuni, Bhūtasantāpa, Vajradaṁṣṭra, Virocana, Hayagrīva, Śaṅkuśirā, Kapila, Meghadundubhi, Tāraka, Cakradṛk, Śumbha, Niśumbha, Jambha, Utkala, Ariṣṭa, Ariṣṭanemi, Tripurādhipa, Maya, the sons of Puloma, the Kāleyas and Nivātakavaca. All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry.

TEXT 25

airāvataṁ dik-kariṇam

ārūḍhaḥ śuśubhe sva-rāṭ

yathā sravat-prasravaṇam

udayādrim ahar-patiḥ

SYNONYMS

airāvatam-Airāvata; dik-kariṇam-the great elephant who could go everywhere; ārūḍhaḥ-mounted on; śuśubhe-became very beautiful to see; sva-rāṭ-Indra; yathā-just as; sravat-flowing; prasravaṇam-waves of wine; udaya-adrim-on Udayagiri; ahaḥ-patiḥ-the sun.

Sitting on Airāvata, an elephant who can go anywhere and who holds water and wine in reserve for showering, Lord Indra looked just like the sun rising from Udayagiri, where there are reservoirs of water.

On the top of the mountain called Udayagiri are large lakes from which water continuously pours in waterfalls. Similarly, Indra's carrier, Airāvata, holds water and wine in reserve and showers it in the direction of Lord Indra. Thus Indra, King of heaven, sitting on the back of Airāvata, appeared like the brilliant sun rising above Udayagiri.

TEXT 26

tasyāsan sarvato devā

nānā-vāha-dhvajāyudhāḥ

lokapālāḥ saha-gaṇair

vāyv-agni-varuṇādayaḥ

SYNONYMS

tasya-of Lord Indra; āsan-situated; sarvataḥ-all around; devāḥ-all the demigods; nānā-vāha-with varieties of carriers; dhvaja-āyudhāḥ-and with flags and weapons; loka-pālāḥ-all the chiefs of various higher planetary systems; saha-with; gaṇaiḥ-their associates; vāyu-the demigod controlling air; agni-the demigod controlling fire; varuṇa-the demigod controlling water; ādayaḥ-all of them surrounding Lord Indra.

Surrounding Lord Indra, King of heaven, were the demigods, seated on various types of vehicles and decorated with flags and weapons. Present among them were Vāyu, Agni, Varuṇa and other rulers of various planets, along with their associates.

TEXT 27

te 'nyonyam abhisaṁsṛtya

kṣipanto marmabhir mithaḥ

āhvayanto viśanto 'gre

yuyudhur dvandva-yodhinaḥ

SYNONYMS

te-all of them (the demigods and the demons); anyonyam-one another; abhisaṁsṛtya-having come forward face to face; kṣipantaḥ-chastising one another; marmabhiḥ mithaḥ-with much pain to the cores of the hearts of one another; āhvayantaḥ-addressing one another; viśantaḥ-having entered the battlefield; agre-in front; yuyudhuḥ-fought; dvandva-yodhinaḥ-two combatants chose each other.

The demigods and demons came before each other and reproached one another with words piercing to the heart. Then they drew near and began fighting face to face in pairs.

TEXT 28

yuyodha balir indreṇa

tārakeṇa guho 'syata

varuṇo hetināyudhyan

mitro rājan prahetinā

SYNONYMS

yuyodha-fought; baliḥ-Mahārāja Bali; indreṇa-with King Indra; tārakeṇa-with Tāraka; guhaḥ-Kārttikeya; asyata-engaged in fighting; varuṇaḥ-the demigod Varuṇa; hetinā-with Heti; ayudhyat-fought one another; mitraḥ-the demigod Mitra; rājan-O King; prahetinā-with Praheti.

O King, Mahārāja Bali fought with Indra, Kārttikeya with Tāraka, Varuṇa with Heti, and Mitra with Praheti.

TEXT 29

yamas tu kālanābhena

viśvakarmā mayena vai

śambaro yuyudhe tvaṣṭrā

savitrā tu virocanaḥ

SYNONYMS

yamaḥ-Yamarāja; tu-indeed; kālanābhena-with Kālanābha; viśvakarmā-Viśvakarmā; mayena-with Maya; vai-indeed; śambaraḥ-Śambara; yuyudhe-fought; tvaṣṭrā-with Tvaṣṭā; savitrā-with the sun-god; tu-indeed; virocanaḥ-the demon Virocana.

Yamarāja fought with Kālanābha, Viśvakarmā with Maya Dānava, Tvaṣṭā with Śambara, and the sun-god with Virocana.

TEXTS 30–31

aparājitena namucir

aśvinau vṛṣaparvaṇā

sūryo bali-sutair devo

bāṇa-jyeṣṭhaiḥ śatena ca

rāhuṇā ca tathā somaḥ

pulomnā yuyudhe 'nilaḥ

niśumbha-śumbhayor devī

bhadrakālī tarasvinī

SYNONYMS

aparājitena-with the demigod Aparājita; namuciḥ-the demon Namuci; aśvinau-the Aśvinī brothers; vṛṣaparvaṇā-with the demon Vṛṣaparvā; sūryaḥ-the sun-god; bali-sutaiḥ-with the sons of Bali; devaḥ-the god; bāṇa-jyeṣṭhaiḥ-the chief of whom is Bāṇa; śatena-numbering one hundred; ca-and; rāhuṇā-by Rāhu; ca-also; tathā-as well as; somaḥ-the moon-god; pulomnā-Puloma; yuyudhe-fought; anilaḥ-the demigod Anila, who controls air; niśumbha-the demon Niśumbha; śumbhayoḥ-with Śumbha; devī-the goddess Durgā; bhadrakālī-Bhadra Kālī; tarasvinī-extremely powerful.

The demigod Aparājita fought with Namuci, and the two Aśvinī-kumāra brothers fought with Vṛṣaparvā. The sun-god fought with the one hundred sons of Mahārāja Bali, headed by Bāṇa, and the moon-god fought with Rāhu. The demigod controlling air fought with Puloma, and Śumbha and Niśumbha fought the supremely powerful material energy, Durgādevī, who is called Bhadra Kālī.

TEXTS 32–34

vṛṣākapis tu jambhena

mahiṣeṇa vibhāvasuḥ

ilvalaḥ saha vātāpir

brahma-putrair arindama

kāmadevena durmarṣa

utkalo mātṛbhiḥ saha

bṛhaspatiś cośanasā

narakeṇa śanaiścaraḥ

maruto nivātakavacaiḥ

kāleyair vasavo 'marāḥ

viśvedevās tu paulomai

rudrāḥ krodhavaśaiḥ saha

SYNONYMS

vṛṣākapiḥ-Lord Śiva; tu-indeed; jambhena-with Jambha; mahiṣeṇa-with Mahiṣāsura; vibhāvasuḥ-the fire-god; ilvalaḥ-the demon Ilvala; saha vātāpiḥ-with his brother, Vātāpi; brahma-putraiḥ-with the sons of Brahmā, such as Vasiṣṭha; arim-dama-O Mahārāja Parīkṣit, suppressor of enemies; kāmadevena-with Kāmadeva; durmarṣaḥ-Durmarṣa; utkalaḥ-the demon Utkala; mātṛbhiḥ saha-with the demigoddesses known as the Mātṛkās; bṛhaspatiḥ-the demigod Bṛhaspati; ca-and; uśanasā-with Śukrācārya; narakeṇa-with the demon known as Naraka; śanaiścaraḥ-the demigod Śani, or Saturn; marutaḥ-the demigods of air; nivātakavacaiḥ-with the demon Nivātakavaca; kāleyaiḥ-with the Kālakeyas; vasavaḥ amarāḥ-the Vasus fought; viśvedevāḥ-the Viśvedeva demigods; tu-indeed; paulomaiḥ-with the Paulomas; rudrāḥ-the eleven Rudras; krodhavaśaiḥ saha-with the Krodhavaśa demons.

O Mahārāja Parīkṣit, suppressor of enemies [Arindama], Lord Śiva fought with Jambha, and Vibhāvasu fought with Mahiṣāsura. Ilvala, along with his brother Vātāpi, fought the sons of Lord Brahmā. Durmarṣa fought with Cupid, the demon Utkala with the Mātṛkā demigoddesses, Bṛhaspati with Śukrācārya, and Śanaiścara [Saturn] with Narakāsura. The Maruts fought Nivātakavaca, the Vasus fought the Kālakeya demons, the Viśvedeva demigods fought the Pauloma demons, and the Rudras fought the Krodhavaśa demons, who were victims of anger.

TEXT 35

ta evam ājāv asurāḥ surendrā

dvandvena saṁhatya ca yudhyamānāḥ

anyonyam āsādya nijaghnur ojasā

jigīṣavas tīkṣṇa-śarāsi-tomaraiḥ

SYNONYMS

te-all of them; evam-in this way; ājau-on the battlefield; asurāḥ-the demons; sura-indrāḥ-and the demigods; dvandvena-two by two; saṁhatya-mixing together; ca-and; yudhyamānāḥ-engaged in fighting; anyonyam-with one another; āsādya-approaching; nijaghnuḥ-slashed with weapons and killed; ojasā-with great strength; jigīṣavaḥ-everyone desiring victory; tīkṣṇa-sharp; śara-with arrows; asi-with swords; tomaraiḥ-with lances.

All of these demigods and demons assembled on the battlefield with a fighting spirit and attacked one another with great strength. All of them desiring victory, they fought in pairs, hitting one another severely with sharpened arrows, swords and lances.

TEXT 36

bhuśuṇḍibhiś cakra-gadarṣṭi-paṭṭiśaiḥ

śakty-ulmukaiḥ prāsa-paraśvadhair api

nistriṁśa-bhallaiḥ parighaiḥ samudgaraiḥ

sabhindipālaiś ca śirāṁsi cicchiduḥ

SYNONYMS

bhuśuṇḍibhiḥ-with weapons called bhuśuṇḍi; cakra-with discs; gadā-with clubs; ṛṣṭi-with the weapons called ṛṣṭi; paṭṭiśaiḥ-with the weapons called paṭṭiśa; śakti-with the śakti weapons; ulmukaiḥ-with the weapons called ulmukas; prāsa-with the prāsa weapons; paraśvadhaiḥ-with the weapons called paraśvadha; api-also; nistriṁśa-with nistriṁśas; bhallaiḥ-with lances; parighaiḥ-with the weapons named parighas; sa-mudgaraiḥ-with the weapons known as mudgara; sa-bhindipālaiḥ-with the bhindipāla weapons; ca-also; śirāṁsi-heads; cicchiduḥ-cut off.

They severed one another's heads, using weapons like bhuśuṇḍis, cakras, clubs, ṛṣṭis, paṭṭiśas, śaktis, ulmukas, prāsas, paraśvadhas, nistriṁśas, lances, parighas, mudgaras and bhindipālas.

TEXT 37

gajās turaṅgāḥ sarathāḥ padātayaḥ

sāroha-vāhā vividhā vikhaṇḍitāḥ

nikṛtta-bāhūru-śirodharāṅghrayaś

chinna-dhvajeṣvāsa-tanutra-bhūṣaṇāḥ

SYNONYMS

gajāḥ-elephants; turaṅgāḥ-horses; sa-rathāḥ-with chariots; padātayaḥ-infantry soldiers; sāroha-vāhāḥ-carriers with the riders; vividhāḥ-varieties; vikhaṇḍitāḥ-cut to pieces; nikṛtta-bāhu-cut off arms; ūru-thighs; śirodhara-necks; aṅghrayaḥ-legs; chinna-cut up; dhvaja-flags; iṣvāsa-bows; tanutra-armor; bhūṣaṇāḥ-ornaments.

The elephants, horses, chariots, charioteers, infantry soldiers and various kinds of carriers, along with their riders, were slashed to pieces. The arms, thighs, necks and legs of the soldiers were severed, and their flags, bows, armor and ornaments were torn apart.

TEXT 38

teṣāṁ padāghāta-rathāṅga-cūrṇitād

āyodhanād ulbaṇa utthitas tadā

reṇur diśaḥ khaṁ dyumaṇiṁ ca chādayan

nyavartatāsṛk-srutibhiḥ pariplutāt

SYNONYMS

teṣām-of all the people engaged on the battlefield; padāghāta-because of beating on the ground by the legs of the demons and demigods; ratha-aṅga-and by the wheels of the chariots; cūrṇitāt-which was made into pieces of dust; āyodhanāt-from the battlefield; ulbaṇaḥ-very forceful; utthitaḥ-rising; tadā-at that time; reṇuḥ-the dust particles; diśaḥ-all directions; kham-outer space; dyumaṇim-up to the sun; ca-also; chādayan-covering all of space up to that; nyavartata-dropped floating in the air; asṛk-of blood; srutibhiḥ-by particles; pariplutāt-because of being widely sprinkled.

Because of the impact on the ground of the legs of the demons and demigods and the wheels of the chariots, particles of dust flew violently into the sky and made a dust cloud that covered all directions of outer space, as far as the sun. But when the particles of dust were followed by drops of blood being sprinkled all over space, the dust cloud could no longer float in the sky.

The cloud of dust covered the entire horizon, but when drops of blood sprayed up as far as the sun, the dust cloud could no longer float in the sky. A point to be observed here is that although the blood is stated to have reached the sun, it is not said to have reached the moon. Apparently, therefore, as stated elsewhere in Śrīmad-Bhāgavatam, the sun, not the moon, is the planet nearest the earth. We have already discussed this point in many places. The sun is first, then the moon, then Mars, Jupiter and so on. The sun is supposed to be 93,000,000 miles above the surface of the earth, and from the Śrīmad-Bhāgavatam we understand that the moon is 1,600,000 miles above the sun. Therefore the distance between the earth and the moon would be about 95,000,000 miles. So if a space capsule were traveling at the speed of 18,000 miles per hour, how could it reach the moon in four days? At that speed, going to the moon would take at least seven months. That a space capsule on a moon excursion has reached the moon in four days is therefore impossible.

TEXT 39

śirobhir uddhūta-kirīṭa-kuṇḍalaiḥ

saṁrambha-dṛgbhiḥ paridaṣṭa-dacchadaiḥ

mahā-bhujaiḥ sābharaṇaiḥ sahāyudhaiḥ

sā prāstṛtā bhūḥ karabhorubhir babhau

SYNONYMS

śirobhiḥ-by the heads; uddhūta-separated, scattered from; kirīṭa-having their helmets; kuṇḍalaiḥ-and earrings; saṁrambha-dṛgbhiḥ-eyes staring in anger (although the heads were severed from their bodies); paridaṣṭa-having been bitten by the teeth; dacchadaiḥ-the lips; mahā-bhujaiḥ-with big arms; sa-ābharaṇaiḥ-decorated with ornaments; saha-āyudhaiḥ-and with weapons in their hands, although the hands were severed; sā-that battlefield; prāstṛtā-scattered; bhūḥ-the warfield; karabha-ūrubhiḥ-and with thighs and legs resembling the trunks of elephants; babhau-it so became.

In the course of the battle, the warfield became strewn with the severed heads of heroes, their eyes still staring and their teeth still pressed against their lips in anger. Helmets and earrings were scattered from these severed heads. Similarly, many arms, decorated with ornaments and clutching various weapons, were strewn here and there, as were many legs and thighs, which resembled the trunks of elephants.

TEXT 40

kabandhās tatra cotpetuḥ

patita-sva-śiro-'kṣibhiḥ

udyatāyudha-dordaṇḍair

ādhāvanto bhaṭān mṛdhe

SYNONYMS

kabandhāḥ-trunks (bodies without heads); tatra-there (on the battlefield); ca-also; utpetuḥ-generated; patita-fallen; sva-śiraḥ-akṣibhiḥ-by the eyes in one's head; udyata-raised; āyudha-equipped with weapons; dordaṇḍaiḥ-the arms of whom; ādhāvantaḥ-rushing toward; bhaṭān-the soldiers; mṛdhe-on the battlefield.

Many headless trunks were generated on that battlefield. With weapons in their arms, those ghostly trunks, which could see with the eyes in the fallen heads, attacked the enemy soldiers.

It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield.

TEXT 41

balir mahendraṁ daśabhis

tribhir airāvataṁ śaraiḥ

caturbhiś caturo vāhān

ekenāroham ārcchayat

SYNONYMS

baliḥ-Mahārāja Bali; mahā-indram-the King of heaven; daśabhiḥ-with ten; tribhiḥ-with three; airāvatam-Airāvata, carrying Indra; śaraiḥ-by arrows; caturbhiḥ-by four arrows; caturaḥ-the four; vāhān-mounted soldiers; ekena-by one; āroham-the driver of the elephants; ārcchayat-attacked.

Mahārāja Bali then attacked Indra with ten arrows and attacked Airāvata, Indra's carrier elephant, with three arrows. With four arrows he attacked the four horsemen guarding Airāvata's legs, and with one arrow he attacked the driver of the elephant.

The word vāhān refers to the soldiers on horseback who protected the legs of the carrier elephants. According to the system of military arrangement, the legs of the elephant bearing the commander were also protected.

TEXT 42

sa tān āpatataḥ śakras

tāvadbhiḥ śīghra-vikramaḥ

ciccheda niśitair bhallair

asamprāptān hasann iva

SYNONYMS

saḥ-he (Indra); tān-arrows; āpatataḥ-while moving toward him and falling down; śakraḥ-Indra; tāvadbhiḥ-immediately; śīghra-vikramaḥ-was practiced to oppress very soon; ciccheda-cut to pieces; niśitaiḥ-very sharp; bhallaiḥ-with another type of arrow; asamprāptān-the enemy's arrows not being received; hasan iva-as if smiling.

Before Bali Mahārāja's arrows could reach him, Indra, King of heaven, who is expert in dealing with arrows, smiled and counteracted the arrows with arrows of another type, known as bhalla, which were extremely sharp.

TEXT 43

tasya karmottamaṁ vīkṣya

durmarṣaḥ śaktim ādade

tāṁ jvalantīṁ maholkābhāṁ

hasta-sthām acchinad dhariḥ

SYNONYMS

tasya-of King Indra; karma-uttamam-the very expert service in military art; vīkṣya-after observing; durmarṣaḥ-being in a very angry mood; śaktim-the śakti weapon; ādade-took up; tām-that weapon; jvalantīm-blazing fire; mahā-ulkā-ābhām-appearing like a great firebrand; hasta-sthām-while still in the hand of Bali; acchinat-cut to pieces; hariḥ-Indra.

When Bali Mahārāja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as śakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali's hand.

TEXT 44

tataḥ śūlaṁ tataḥ prāsaṁ

tatas tomaram ṛṣṭayaḥ

yad yac chastraṁ samādadyāt

sarvaṁ tad acchinad vibhuḥ

SYNONYMS

tataḥ-thereafter; śūlam-lance; tataḥ-thereafter; prāsam-the prāsa weapon; tataḥ-thereafter; tomaram-the tomara weapon; ṛṣṭayaḥ-the ṛṣṭi weapons; yat yat-whatever and whichever; śastram-weapon; samādadyāt-Bali Mahārāja tried to use; sarvam-all of them; tat-those same weapons; acchinat-cut to pieces; vibhuḥ-the great Indra.

Thereafter, one by one, Bali Mahārāja used a lance, prāsa, tomara, ṛṣṭis and other weapons, but whatever weapons he took up, Indra immediately cut them to pieces.

TEXT 45

sasarjāthāsurīṁ māyām

antardhāna-gato 'suraḥ

tataḥ prādurabhūc chailaḥ

surānīkopari prabho

SYNONYMS

sasarja-released; atha-now; āsurīm-demoniac; māyām-illusion; antardhāna-out of vision; gataḥ-having gone; asuraḥ-Bali Mahārāja; tataḥ-thereafter; prādurabhūt-there appeared; śailaḥ-a big mountain; sura-anīka-upari-above the heads of the soldiers of the demigods; prabho-O my lord.

My dear King, Bali Mahārāja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers.

TEXT 46

tato nipetus taravo

dahyamānā davāgninā

śilāḥ saṭaṅka-śikharāś

cūrṇayantyo dviṣad-balam

SYNONYMS

tataḥ-from that great mountain; nipetuḥ-began to fall; taravaḥ-large trees; dahyamānāḥ-blazing in fire; dava-agninā-by the forest fire; śilāḥ-and stones; sa-ṭaṅka-śikharāḥ-having edges with points as sharp as stone picks; cūrṇayantyaḥ-smashing; dviṣat-balam-the strength of the enemies.

From that mountain fell trees blazing in a forest fire. Chips of stone, with sharp edges like picks, also fell and smashed the heads of the demigod soldiers.

TEXT 47

mahoragāḥ samutpetur

dandaśūkāḥ savṛścikāḥ

siṁha-vyāghra-varāhāś ca

mardayanto mahā-gajāḥ

SYNONYMS

mahā-uragāḥ-big serpents; samutpetuḥ-fell upon them; dandaśūkāḥ-other poisonous animals and insects; sa-vṛścikāḥ-with scorpions; siṁha-lions; vyāghra-tigers; varāhāḥ ca-and forest boars; mardayantaḥ-smashing; mahā-gajāḥ-great elephants.

Scorpions, large snakes and many other poisonous animals, as well as lions, tigers, boars and great elephants, all began falling upon the demigod soldiers, crushing everything.

TEXT 48

yātudhānyaś ca śataśaḥ

śūla-hastā vivāsasaḥ

chindhi bhindhīti vādinyas

tathā rakṣo-gaṇāḥ prabho

SYNONYMS

yātudhānyaḥ-carnivorous female demons; ca-and; śataśaḥ-hundreds upon hundreds; śūla-hastāḥ-every one of them with a trident in hand; vivāsasaḥ-completely naked; chindhi-cut to pieces; bhindhi-pierce; iti-thus; vādinyaḥ-talking; tathā-in that way; rakṣaḥ-gaṇāḥ-a band of Rākṣasas (a type of demon); prabho-O my King.

O my King, many hundreds of male and female carnivorous demons, completely naked and carrying tridents in their hands, then appeared, crying the slogans "Cut them to pieces! Pierce them!"

TEXT 49

tato mahā-ghanā vyomni

gambhīra-paruṣa-svanāḥ

aṅgārān mumucur vātair

āhatāḥ stanayitnavaḥ

SYNONYMS

tataḥ-thereafter; mahā-ghanāḥ-big clouds; vyomni-in the sky; gambhīra-paruṣa-svanāḥ-making very deep rumbling sounds; aṅgārān-embers; mumucuḥ-released; vātaiḥ-by the strong winds; āhatāḥ-harassed; stanayitnavaḥ-with the sound of thunder.

Fierce clouds, harassed by strong winds, then appeared in the sky. Rumbling very gravely with the sound of thunder, they began to shower live coals.

TEXT 50

sṛṣṭo daityena sumahān

vahniḥ śvasana-sārathiḥ

sāṁvartaka ivātyugro

vibudha-dhvajinīm adhāk

SYNONYMS

sṛṣṭaḥ-created; daityena-by the demon (Bali Mahārāja); su-mahān-very great, devastating; vahniḥ-a fire; śvasana-sārathiḥ-being carried by the blasting wind; sāṁvartakaḥ-the fire named Sāṁvartaka, which appears during the time of dissolution; iva-just like; ati-very much; ugraḥ-terrible; vibudha-of the demigods; dhvajinīm-the soldiers; adhāk-burned to ashes.

A great devastating fire created by Bali Mahārāja began burning all the soldiers of the demigods. This fire, accompanied by blasting winds, seemed as terrible as the Sāṁvartaka fire, which appears at the time of dissolution.

TEXT 51

tataḥ samudra udvelaḥ

sarvataḥ pratyadṛśyata

pracaṇḍa-vātair uddhūta-

taraṅgāvarta-bhīṣaṇaḥ

SYNONYMS

tataḥ-thereafter; samudraḥ-the sea; udvelaḥ-being agitated; sarvataḥ-everywhere; pratyadṛśyata-appeared before everyone's vision; pracaṇḍa-fierce; vātaiḥ-by the winds; uddhūta-agitated; taraṅga-of the waves; āvarta-whirling water; bhīṣaṇaḥ-ferocious.

Thereafter, whirlpools and sea waves, agitated by fierce blasts of wind, appeared everywhere, before everyone's vision, in a furious flood.

TEXT 52

evaṁ daityair mahā-māyair

alakṣya-gatibhī raṇe

sṛjyamānāsu māyāsu

viṣeduḥ sura-sainikāḥ

SYNONYMS

evam-thus; daityaiḥ-by the demons; mahā-māyaiḥ-who were expert in creating illusions; alakṣya-gatibhiḥ-but invisible; raṇe-in the fight; sṛjyamānāsu māyāsu-because of the creation of such an illusory atmosphere; viṣeduḥ-became morose; sura-sainikāḥ-the soldiers of the demigods.

While this magical atmosphere in the fight was being created by the invisible demons, who were expert in such illusions, the soldiers of the demigods became morose.

TEXT 53

na tat-pratividhiṁ yatra

vidur indrādayo nṛpa

dhyātaḥ prādurabhūt tatra

bhagavān viśva-bhāvanaḥ

SYNONYMS

na-not; tat-pratividhim-the counteraction of such an illusory atmosphere; yatra-wherein; viduḥ-could understand; indra-ādayaḥ-the demigods, headed by Indra; nṛpa-O King; dhyātaḥ-being meditated upon; prādurabhūt-appeared there; tatra-in that place; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-the creator of the universe.

O King, when the demigods could find no way to counteract the activities of the demons, they wholeheartedly meditated upon the Supreme Personality of Godhead, the creator of the universe, who then immediately appeared.

TEXT 54

tataḥ suparṇāṁsa-kṛtāṅghri-pallavaḥ

piśaṅga-vāsā nava-kañja-locanaḥ

adṛśyatāṣṭāyudha-bāhur ullasac-

chrī-kaustubhānarghya-kirīṭa-kuṇḍalaḥ

SYNONYMS

tataḥ-thereafter; suparṇa-aṁsa-kṛta-aṅghri-pallavaḥ-the Supreme Personality of Godhead, whose lotus feet spread over the two shoulders of Garuḍa; piśaṅga-vāsāḥ-whose dress is yellow; nava-kañja-locanaḥ-and whose eyes are just like the petals of a newly blossomed lotus; adṛśyata-became visible (in the presence of the demigods); aṣṭa-āyudha-equipped with eight kinds of weapons; bāhuḥ-arms; ullasat-brilliantly exhibiting; śrī-the goddess of fortune; kaustubha-the Kaustubha gem; anarghya-of incalculable value; kirīṭa-helmet; kuṇḍalaḥ-having earrings.

The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuḍa, spreading His lotus feet over Garuḍa's shoulders. Dressed in yellow, decorated by the Kaustubha gem and the goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme Lord, holding various weapons in His eight hands, became visible to the demigods.

TEXT 55

tasmin praviṣṭe 'sura-kūṭa-karmajā

māyā vineśur mahinā mahīyasaḥ

svapno yathā hi pratibodha āgate

hari-smṛtiḥ sarva-vipad-vimokṣaṇam

SYNONYMS

tasmin praviṣṭe-upon the entrance of the Supreme Personality of Godhead; asura-of the demons; kūṭa-karma-jā-because of the illusory, magical activities; māyā-the false manifestations; vineśuḥ-were immediately curbed; mahinā-by the superior power; mahīyasaḥ-of the Supreme Personality of Godhead, who is greater than the greatest; svapnaḥ-dreams; yathā-as; hi-indeed; pratibodhe-when awakening; āgate-has arrived; hari-smṛtiḥ-remembrance of the Supreme Personality of Godhead; sarva-vipat-of all kinds of dangerous situations; vimokṣaṇam-immediately vanquishes.

As the dangers of a dream cease when the dreamer awakens, the illusions created by the jugglery of the demons were vanquished by the transcendental prowess of the Supreme Personality of Godhead as soon as He entered the battlefield. Indeed, simply by remembrance of the Supreme Personality of Godhead, one becomes free from all dangers.

TEXT 56

dṛṣṭvā mṛdhe garuḍa-vāham ibhāri-vāha

āvidhya śūlam ahinod atha kālanemiḥ

tal līlayā garuḍa-mūrdhni patad gṛhītvā

tenāhanan nṛpa savāham ariṁ tryadhīśaḥ

SYNONYMS

dṛṣṭvā-seeing; mṛdhe-on the battlefield; garuḍa-vāham-the Supreme Personality of Godhead, carried by Garuḍa; ibhāri-vāhaḥ-the demon, who was carried by a big lion; āvidhya-whirling around; śūlam-trident; ahinot-discharged at him; atha-thus; kālanemiḥ-the demon Kālanemi; tat-such an attack by the demon against the Supreme Lord; līlayā-very easily; garuḍa-mūrdhni-on the head of His carrier, Garuḍa; patat-while falling down; gṛhītvā-after taking it immediately, without difficulty; tena-and by the same weapon; ahanat-killed; nṛpa-O King; sa-vāham-with his carrier; arim-the enemy; tri-adhīśaḥ-the Supreme Personality of Godhead, the proprietor of the three worlds.

O King, when the demon Kālanemi, who was carried by a lion, saw that the Supreme Personality of Godhead, carried by Garuḍa, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuḍa's head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kālanemi, along with his carrier, the lion.

In this regard, Śrīla Madhvācārya says:

kālanemy-ādayaḥ sarve
kariṇā nihatā api
śukreṇojjīvitāḥ santaḥ
punas tenaiva pātitāḥ

"Kālanemi and all the other demons were killed by the Supreme Personality of Godhead, Hari, and when Śukrācārya, their spiritual master, brought them back to life, they were again killed by the Supreme Personality of Godhead."

TEXT 57

mālī sumāly atibalau yudhi petatur yac-

cakreṇa kṛtta-śirasāv atha mālyavāṁs tam

āhatya tigma-gadayāhanad aṇḍajendraṁ

tāvac chiro 'cchinad arer nadato 'riṇādyaḥ

SYNONYMS

mālī sumālī-two demons named Mālī and Sumālī; ati-balau-very powerful; yudhi-on the battlefield; petatuḥ-fell down; yat-cakreṇa-by whose disc; kṛtta-śirasau-their heads having been cut off; atha-thereupon; mālyavān-Mālyavān; tam-the Supreme Personality of Godhead; āhatya-attacking; tigma-gadayā-with a very sharp club; ahanat-attempted to attack, kill; aṇḍa-ja-indram-Garuḍa, the king of all the birds, who are born from eggs; tāvat-at that time; śiraḥ-the head; acchinat-cut off; areḥ-of the enemy; nadataḥ-roaring like a lion; ariṇā-by the disc; ādyaḥ-the original Personality of Godhead.

Thereafter, two very powerful demons named Mālī and Sumālī were killed by the Supreme Lord, who severed their heads with His disc. Then Mālyavān, another demon, attacked the Lord. With his sharp club, the demon, who was roaring like a lion, attacked Garuḍa, the lord of the birds, who are born from eggs. But the Supreme Personality of Godhead, the original person, used His disc to cut off the head of that enemy also.

Thus end the Bhaktivedanta purports of the Eighth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between the Demigods and the Demons."

Chapter Eleven

King Indra Annihilates the Demons

As described in this chapter, the great saint Nārada Muni, being very compassionate to the demons who had been killed by the demigods, forbade the demigods to continue killing. Then Śukrācārya, by his mystic power, renewed the lives of all the demons.

Having been graced by the Supreme Personality of Godhead, the demigods began fighting the demons again, with renewed energy. King Indra released his thunderbolt against Bali, and when Bali fell, his friend Jambhāsura attacked Indra, who then cut off Jambhāsura's head with his thunderbolt. When Nārada Muni learned that Jambhāsura had been killed, he informed Jambhāsura's relatives Namuci, Bala and Pāka, who then went to the battlefield and attacked the demigods. Indra, King of heaven, severed the heads of Bala and Pāka and released the weapon known as kuliśa, the thunderbolt, against Namuci's shoulder. The thunderbolt, however, returned unsuccessful, and thus Indra became morose. At that time, an unseen voice came from the sky. The voice declared, "A dry or wet weapon cannot kill Namuci." Hearing this voice, Indra began to think of how Namuci could be killed. He then thought of foam, which is neither moist nor dry. Using a weapon of foam, he was able to kill Namuci. Thus Indra and the other demigods killed many demons. Then, at the request of Lord Brahmā, Nārada went to the demigods and forbade them to kill the demons any longer. All the demigods then returned to their abodes. Following the instructions of Nārada, whatever demons remained alive on the battlefield took Bali Mahārāja to Asta Mountain. There, by the touch of Śukrācārya's hand, Bali Mahārāja regained his senses and consciousness, and those demons whose heads and bodies had not been completely lost were brought back to life by the mystic power of Śukrācārya.

TEXT 1

śrī-śuka uvāca

atho surāḥ pratyupalabdha-cetasaḥ

parasya puṁsaḥ parayānukampayā

jaghnur bhṛśaṁ śakra-samīraṇādayas

tāṁs tān raṇe yair abhisaṁhatāḥ purā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atho-thereafter; surāḥ-all the demigods; pratyupalabdha-cetasaḥ-being enlivened again by revival of their consciousness; parasya-of the Supreme; puṁsaḥ-of the Personality of Godhead; parayā-supreme; anukampayā-by the mercy; jaghnuḥ-began to beat; bhṛśam-again and again; śakra-Indra; samīraṇa-Vāyu; ādayaḥ-and others; tān tān-to those demons; raṇe-in the fight; yaiḥ-by whom; abhisaṁhatāḥ-they were beaten; purā-before.

Śukadeva Gosvāmī said: Thereafter, by the supreme grace of the Supreme Personality of Godhead, Śrī Hari, all the demigods, headed by Indra and Vāyu, were brought back to life. Being enlivened, the demigods began severely beating the very same demons who had defeated them before.

TEXT 2

vairocanāya saṁrabdho

bhagavān pāka-śāsanaḥ

udayacchad yadā vajraṁ

prajā hā heti cukruśuḥ

SYNONYMS

vairocanāya-unto Bali Mahārāja (just to kill him); saṁrabdhaḥ-being very angry; bhagavān-the most powerful; pāka-śāsanaḥ-Indra; udayacchat-took in his hand; yadā-at which time; vajram-the thunderbolt; prajāḥ-all the demons; hā hā-alas, alas; iti-thus; cukruśuḥ-began to resound.

When the most powerful Indra became angry and took his thunderbolt in hand to kill Mahārāja Bali, the demons began lamenting, "Alas, alas!"

TEXT 3

vajra-pāṇis tam āhedaṁ

tiraskṛtya puraḥ-sthitam

manasvinaṁ susampannaṁ

vicarantaṁ mahā-mṛdhe

SYNONYMS

vajra-pāṇiḥ-Indra, who always carries in his hand the thunderbolt; tam-unto Bali Mahārāja; āha-addressed; idam-in this way; tiraskṛtya-chastising him; puraḥ-sthitam-standing before him; manasvinam-very sober and tolerant; su-sampannam-well equipped with paraphernalia for fighting; vicarantam-moving; mahā-mṛdhe-on the great battlefield.

Sober and tolerant and well equipped with paraphernalia for fighting, Bali Mahārāja moved before Indra on the great battlefield. King Indra, who always carries the thunderbolt in his hand, rebuked Bali Mahārāja as follows.

TEXT 4

naṭavan mūḍha māyābhir

māyeśān no jigīṣasi

jitvā bālān nibaddhākṣān

naṭo harati tad-dhanam

SYNONYMS

naṭa-vat-like a cheater or rogue; mūḍha-you rascal; māyābhiḥ-by exhibiting illusions; māyā-īśān-unto the demigods, who can control all such illusory manifestations; naḥ-unto us; jigīṣasi-you are trying to become victorious; jitvā-conquering; bālān-small children; nibaddha-akṣān-by binding the eyes; naṭaḥ-a cheater; harati-takes away; tat-dhanam-the property in the possession of a child.

Indra said: O rascal, as a cheater sometimes binds the eyes of a child and takes away his possessions, you are trying to defeat us by displaying some mystic power, although you know that we are the masters of all such mystic powers.

TEXT 5

ārurukṣanti māyābhir

utsisṛpsanti ye divam

tān dasyūn vidhunomy ajñān

pūrvasmāc ca padād adhaḥ

SYNONYMS

ārurukṣanti-persons who desire to come to the upper planetary systems; māyābhiḥ-by so-called mystic power or material advancement of science; utsisṛpsanti-or want to be liberated by such false attempts; ye-such persons who; divam-the higher planetary system known as Svargaloka; tān-such rogues and ruffians; dasyūn-such thieves; vidhunomi-I force to go down; ajñān-rascals; pūrvasmāt-previous; ca-also; padāt-from the position; adhaḥ-downward.

Those fools and rascals who want to ascend to the upper planetary system by mystic power or mechanical means, or who endeavor to cross even the upper planets and achieve the spiritual world or liberation, I cause to be sent to the lowest region of the universe.

There are undoubtedly different planetary systems for different persons. As stated in Bhagavad-gītā (14.18), ūrdhvaṁ gacchanti sattva-sthāḥ: persons in the mode of goodness can go to the upper planets. Those in the modes of darkness and passion, however, are not allowed to enter the higher planets. The word divam refers to the higher planetary system known as Svargaloka. Indra, King of the higher planetary system, has the power to push down any conditioned soul attempting to go from the lower to the higher planets without proper qualifications. The modern attempt to go to the moon is also an attempt by inferior men to go to Svargaloka by artificial, mechanical means. This attempt cannot be successful. From this statement of Indra it appears that anyone attempting to go to the higher planetary systems by mechanical means, which are here called māyā, is condemned to go the hellish planets in the lower portion of the universe. To go to the higher planetary system, one needs sufficient good qualities. A sinful person situated in the mode of ignorance and addicted to drinking, meat-eating and illicit sex will never enter the higher planets by mechanical means.

TEXT 6

so 'haṁ durmāyinas te 'dya

vajreṇa śata-parvaṇā

śiro hariṣye mandātman

ghaṭasva jñātibhiḥ saha

SYNONYMS

saḥ-I am the same powerful person; aham-I; durmāyinaḥ-of you, who can perform so much jugglery with illusions; te-of you; adya-today; vajreṇa-by the thunderbolt; śata-parvaṇā-which has hundreds of sharp edges; śiraḥ-the head; hariṣye-I shall separate; manda-ātman-O you with a poor fund of knowledge; ghaṭasva-just try to exist on this battlefield; jñātibhiḥ saha-with your relatives and assistants.

Today, with my thunderbolt, which has hundreds of sharp edges, I, the same powerful person, shall sever your head from your body. Although you can produce so much jugglery through illusion, you are endowed with a poor fund of knowledge. Now, try to exist on this battlefield with your relatives and friends.

TEXT 7

śrī-balir uvāca

saṅgrāme vartamānānāṁ

kāla-codita-karmaṇām

kīrtir jayo 'jayo mṛtyuḥ

sarveṣāṁ syur anukramāt

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; saṅgrāme-in the battlefield; vartamānānām-of all persons present here; kāla-codita-influenced by the course of time; karmaṇām-for persons engaged in fighting or any other activities; kīrtiḥ-reputation; jayaḥ-victory; ajayaḥ-defeat; mṛtyuḥ-death; sarveṣām-of all of them; syuḥ-must be done; anukramāt-one after another.

Bali Mahārāja replied: All those present on this battlefield are certainly under the influence of eternal time, and according to their prescribed activities, they are destined to receive fame, victory, defeat and death, one after another.

If one is victorious on the battlefield, he becomes famous; and if one is not victorious but is defeated, he may die. Both victory and defeat are possible, whether on such a battlefield as this or on the battlefield of the struggle for existence. Everything takes place according to the laws of nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Since everyone, without exception, is subject to the modes of material nature, whether one is victorious or defeated he is not independent, but is under the control of material nature. Bali Mahārāja, therefore, was very sensible. He knew that the fighting was arranged by eternal time and that under time's influence one must accept the results of one's own activities. Therefore even though Indra threatened that he would now kill Bali Mahārāja by releasing the thunderbolt, Bali Mahārāja was not at all afraid. This is the spirit of a kṣatriya: yuddhe cāpy apalāyanam (Bg. 18.43). A kṣatriya must be tolerant in all circumstances, especially on the battlefield. Thus Bali Mahārāja asserted that he was not at all afraid of death, although he was threatened by such a great personality as the King of heaven.

TEXT 8

tad idaṁ kāla-raśanaṁ

jagat paśyanti sūrayaḥ

na hṛṣyanti na śocanti

tatra yūyam apaṇḍitāḥ

SYNONYMS

tat-therefore; idam-this whole material world; kāla-raśanam-is moving because of time eternal; jagat-moving forward (this whole universe); paśyanti-observe; sūrayaḥ-those who are intelligent by admission of the truth; na-not; hṛṣyanti-become jubilant; na-nor; śocanti-lament; tatra-in such; yūyam-all of you demigods; apaṇḍitāḥ-not very learned (having forgotten that you are working under eternal time).

Seeing the movements of time, those who are cognizant of the real truth neither rejoice nor lament for different circumstances. Therefore, because you are jubilant due to your victory, you should be considered not very learned.

Bali Mahārāja knew that Indra, King of heaven, was extremely powerful, certainly more powerful than he himself. Nonetheless, Bali Mahārāja challenged Indra by saying that Indra was not a very learned person. In Bhagavad-gītā (2.11) Kṛṣṇa rebuked Arjuna by saying:

aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ

"While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead." Thus as Kṛṣṇa challenged Arjuna by saying that he was not a paṇḍita, or a learned person, Bali Mahārāja also challenged King Indra and his associates. In this material world, everything happens under the influence of time. Consequently, for a learned person who sees how things are taking place, there is no question of being sorry or happy because of the waves of material nature. After all, since we are being carried away by these waves, what is the meaning of being jubilant or morose? One who is fully conversant with the laws of nature is never jubilant or morose because of nature's activities. In Bhagavad-gītā (2.14), Kṛṣṇa advises that one be tolerant: tāṁs titikṣasva bhārata. Following this advice of Kṛṣṇa's, one should not be morose or unhappy because of circumstantial changes. This is the symptom of a devotee. A devotee carries out his duty in Kṛṣṇa consciousness and is never unhappy in awkward circumstances. He has full faith that in such circumstances, Kṛṣṇa protects His devotee. Therefore a devotee never deviates from his prescribed duty of devotional service. The material qualities of jubilation and moroseness are present even in the demigods, who are very highly situated in the upper planetary system. Therefore, when one is undisturbed by the so-called favorable and unfavorable circumstances of this material world, he should be understood to be brahma-bhūta, or self-realized. As stated in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: "One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful." When one is undisturbed by material circumstances, he should be understood to be on the transcendental stage, above the reactions of the three modes of material nature.

TEXT 9

na vayaṁ manyamānānām

ātmānaṁ tatra sādhanam

giro vaḥ sādhu-śocyānāṁ

gṛhṇīmo marma-tāḍanāḥ

SYNONYMS

na-not; vayam-we; manyamānānām-who are considering; ātmānam-the self; tatra-in victory or defeat; sādhanam-the cause; giraḥ-the words; vaḥ-of you; sādhu-śocyānām-who are to be pitied by the saintly persons; gṛhṇīmaḥ-accept; marma-tāḍanāḥ-which afflict the heart.

You demigods think that your own selves are the cause of your attaining fame and victory. Because of your ignorance, saintly persons feel sorry for you. Therefore, although your words afflict the heart, we do not accept them.

TEXT 10

śrī-śuka uvāca

ity ākṣipya vibhuṁ vīro

nārācair vīra-mardanaḥ

ākarṇa-pūrṇairahanad

ākṣepair āha taṁ punaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ākṣipya-chastising; vibhum-unto King Indra; vīraḥ-the valiant Bali Mahārāja; nārācaiḥ-by the arrows named nārācas; vīra-mardanaḥ-Bali Mahārāja, who could subdue even great heros; ākarṇa-pūrṇaiḥ-drawn up to his ear; ahanat-attacked; ākṣepaiḥ-by words of chastisement; āha-said; tam-unto him; punaḥ-again.

Śukadeva Gosvāmī said: After thus rebuking Indra, King of heaven, with sharp words, Bali Mahārāja, who could subdue any other hero, drew back to his ear the arrows known as nārācas and attacked Indra with these arrows. Then he again chastised Indra with strong words.

TEXT 11

evaṁ nirākṛto devo

vairiṇā tathya-vādinā

nāmṛṣyat tad-adhikṣepaṁ

totrāhata iva dvipaḥ

SYNONYMS

evam-thus; nirākṛtaḥ-being defeated; devaḥ-King Indra; vairiṇā-by his enemy; tathya-vādinā-who was competent to speak the truth; na-not; amṛṣyat-lamented; tat-of him (Bali); adhikṣepam-the chastisement; totra-by the scepter or rod; āhataḥ-being beaten; iva-just like; dvipaḥ-an elephant.

Since Mahārāja Bali's rebukes were truthful, King Indra did not at all become sorry, just as an elephant beaten by its driver's rod does not become agitated.

TEXT 12

prāharat kuliśaṁ tasmā

amoghaṁ para-mardanaḥ

sayāno nyapatad bhūmau

chinna-pakṣa ivācalaḥ

SYNONYMS

prāharat-inflicted; kuliśam-thunderbolt scepter; tasmai-unto him (Bali Mahārāja); amogham-infallible; para-mardanaḥ-Indra, who is expert in defeating the enemy; sa-yānaḥ-with his airplane; nyapatat-fell down; bhūmau-on the ground; chinna-pakṣaḥ-whose wings have been taken away; iva-like; acalaḥ-a mountain.

When Indra, the defeater of enemies, released his infallible thunderbolt scepter at Bali Mahārāja with a desire to kill him, Bali Mahārāja indeed fell to the ground with his airplane, like a mountain with its wings cut off.

In many descriptions in Vedic literature it is found that mountains also fly in the sky with wings. When such mountains are dead, they fall to the ground, where they stay as very large dead bodies.

TEXT 13

sakhāyaṁ patitaṁ dṛṣṭvā

jambho bali-sakhaḥ suhṛt

abhyayāt sauhṛdaṁ sakhyur

hatasyāpi samācaran

SYNONYMS

sakhāyam-his intimate friend; patitam-having fallen; dṛṣṭvā-after seeing; jambhaḥ-the demon Jambha; bali-sakhaḥ-a very intimate friend of Bali Mahārāja; suhṛt-and constant well-wisher; abhyayāt-appeared on the scene; sauhṛdam-very compassionate friendship; sakhyuḥ-of his friend; hatasya-who was injured and fallen; api-although; samācaran-just to perform friendly duties.

When the demon Jambhāsura saw that his friend Bali had fallen, he appeared before Indra, the enemy, just to serve Bali Mahārāja with friendly behavior.

TEXT 14

sa siṁha-vāha āsādya

gadām udyamya raṁhasā

jatrāv atāḍayac chakraṁ

gajaṁ ca sumahā-balaḥ

SYNONYMS

saḥ-Jambhāsura; siṁha-vāhaḥ-being carried by a lion; āsādya-coming before King Indra; gadām-his club; udyamya-taking up; raṁhasā-with great force; jatrau-on the base of the neck; atāḍayat-hit; śakram-Indra; gajam ca-as well as his elephant; su-mahā-balaḥ-the greatly powerful Jambhāsura.

The greatly powerful Jambhāsura, carried by a lion, approached Indra and forcefully struck him on the shoulder with his club. He also struck Indra's elephant.

TEXT 15

gadā-prahāra-vyathito

bhṛśaṁ vihvalito gajaḥ

jānubhyāṁ dharaṇīṁ spṛṣṭvā

kaśmalaṁ paramaṁ yayau

SYNONYMS

gadā-prahāra-vyathitaḥ-being aggrieved because of the blow from Jambhāsura's club; bhṛśam-very much; vihvalitaḥ-upset; gajaḥ-the elephant; jānubhyām-with its two knees; dharaṇīm-the earth; spṛṣṭvā-touching; kaśmalam-unconsciousness; paramam-ultimate; yayau-entered.

Being beaten by Jambhāsura's club, Indra's elephant was confused and aggrieved. Thus it touched its knees to the ground and fell unconscious.

TEXT 16

tato ratho mātalinā

haribhir daśa-śatair vṛtaḥ

ānīto dvipam utsṛjya

ratham āruruhe vibhuḥ

SYNONYMS

tataḥ-thereafter; rathaḥ-chariot; mātalinā-by his chariot driver named Mātali; haribhiḥ-with horses; daśa-śataiḥ-by ten times one hundred (one thousand); vṛtaḥ-yoked; ānītaḥ-being brought in; dvipam-the elephant; utsṛjya-keeping aside; ratham-the chariot; āruruhe-got up; vibhuḥ-the great Indra.

Thereafter, Mātali, Indra's chariot driver, brought Indra's chariot, which was drawn by one thousand horses. Indra then left his elephant and got onto the chariot.

TEXT 17

tasya tat pūjayan karma

yantur dānava-sattamaḥ

śūlena jvalatā taṁ tu

smayamāno 'hanan mṛdhe

SYNONYMS

tasya-of Mātali; tat-that service (bringing the chariot before Indra); pūjayan-appreciating; karma-such service to the master; yantuḥ-of the chariot driver; dānava-sat-tamaḥ-the best of the demons, namely Jambhāsura; śūlena-by his trident; jvalatā-which was blazing fire; tam-Mātali; tu-indeed; smayamānaḥ-smiling; ahanat-struck; mṛdhe-in the battle.

Appreciating Mātali's service, Jambhāsura, the best of the demons, smiled. Nonetheless, he struck Mātali in the battle with a trident of blazing fire.

TEXT 18

sehe rujaṁ sudurmarṣāṁ

sattvam ālambya mātaliḥ

indro jambhasya saṅkruddho

vajreṇāpāharac chiraḥ

SYNONYMS

sehe-tolerated; rujam-the pain; su-durmarṣām-intolerable; sattvam-patience; ālambya-taking shelter of; mātaliḥ-the charioteer Mātali; indraḥ-King Indra; jambhasya-of the great demon Jambha; saṅkruddhaḥ-being very angry at him; vajreṇa-with his thunderbolt; apāharat-separated; śiraḥ-the head.

Although the pain was extremely severe, Mātali tolerated it with great patience. Indra, however, became extremely angry at Jambhāsura. He struck Jambhāsura with his thunderbolt and thus severed his head from his body.

TEXT 19

jambhaṁ śrutvā hataṁ tasya

jñātayo nāradād ṛṣeḥ

namuciś ca balaḥ pākas

tatrāpetus tvarānvitāḥ

SYNONYMS

jambham-Jambhāsura; śrutvā-after hearing; hatam-had been killed; tasya-his; jñātayaḥ-friends and relatives; nāradāt-from the source Nārada; ṛṣeḥ-from the great saint; namuciḥ-the demon Namuci; ca-also; balaḥ-the demon Bala; pākaḥ-the demon Pāka; tatra-there; āpetuḥ-immediately arrived; tvarā-anvitāḥ-with great haste.

When Nārada Ṛṣi informed Jambhāsura's friends and relatives that Jambhāsura had been killed, the three demons named Namuci, Bala and Pāka arrived on the battlefield in great haste.

TEXT 20

vacobhiḥ paruṣair indram

ardayanto 'sya marmasu

śarair avākiran meghā

dhārābhir iva parvatam

SYNONYMS

vacobhiḥ-with harsh words; paruṣaiḥ-very rough and cruel; indram-King Indra; ardayantaḥ-chastising, piercing; asya-of Indra; marmasu-in the heart, etc.; śaraiḥ-with arrows; avākiran-covered all around; meghāḥ-clouds; dhārābhiḥ-with showers of rain; iva-just as; parvatam-a mountain.

Rebuking Indra with harsh, cruel words that were piercing to the heart, these demons showered him with arrows, just as torrents of rain wash a great mountain.

TEXT 21

harīn daśa-śatāny ājau

haryaśvasya balaḥ śaraiḥ

tāvadbhir ardayām āsa

yugapal laghu-hastavān

SYNONYMS

harīn-horses; daśa-śatāni-ten times one hundred (one thousand); ājau-on the battlefield; haryaśvasya-of King Indra; balaḥ-the demon Bala; śaraiḥ-with arrows; tāvadbhiḥ-with so many; ardayām āsa-put into tribulation; yugapat-simultaneously; laghu-hastavān-with quick handling.

Quickly handling the situation on the battlefield, the demon Bala put all of Indra's one thousand horses into tribulation by simultaneously piercing them all with an equal number of arrows.

TEXT 22

śatābhyāṁ mātaliṁ pāko

rathaṁ sāvayavaṁ pṛthak

sakṛt sandhāna-mokṣeṇa

tad adbhutam abhūd raṇe

SYNONYMS

śatābhyām-with two hundred arrows; mātalim-unto the chariot driver Mātali; pākaḥ-the demon named Pāka; ratham-the chariot; sa-avayavam-with all paraphernalia; pṛthak-separately; sakṛt-once, at one time; sandhāna-by yoking the arrows to the bow; mokṣeṇa-and releasing; tat-such an action; adbhutam-wonderful; abhūt-so became; raṇe-on the battlefield.

Pāka, another demon, attacked both the chariot, with all its paraphernalia, and the chariot driver, Mātali, by fitting two hundred arrows to his bow and releasing them all simultaneously. This was indeed a wonderful act on the battlefield.

TEXT 23

namuciḥ pañca-daśabhiḥ

svarṇa-puṅkhair maheṣubhiḥ

āhatya vyanadat saṅkhye

satoya iva toyadaḥ

SYNONYMS

namuciḥ-the demon named Namuci; pañca-daśabhiḥ-with fifteen; svarṇa-puṅkhaiḥ-with golden feathers attached; mahā-iṣubhiḥ-very powerful arrows; āhatya-piercing; vyanadat-resounded; saṅkhye-on the battlefield; sa-toyaḥ-bearing water; iva-like; toya-daḥ-a cloud that delivers rain.

Then Namuci, another demon, attacked Indra and injured him with fifteen very powerful golden-feathered arrows, which roared like a cloud full of water.

TEXT 24

sarvataḥ śara-kūṭena

śakraṁ saratha-sārathim

chādayām āsur asurāḥ

prāvṛṭ-sūryam ivāmbudāḥ

SYNONYMS

sarvataḥ-all around; śara-kūṭena-by a dense shower of arrows; śakram-Indra; sa-ratha-with his chariot; sārathim-and with his chariot driver; chādayām āsuḥ-covered; asurāḥ-all the demons; prāvṛṭ-in the rainy season; sūryam-the sun; iva-like; ambu-dāḥ-clouds.

Other demons covered Indra, along with his chariot and chariot driver, with incessant showers of arrows, just as clouds cover the sun in the rainy season.

TEXT 25

alakṣayantas tam atīva vihvalā

vicukruśur deva-gaṇāḥ sahānugāḥ

anāyakāḥ śatru-balena nirjitā

vaṇik-pathā bhinna-navo yathārṇave

SYNONYMS

alakṣayantaḥ-being unable to see; tam-King Indra; atīva-fiercely; vihvalāḥ-bewildered; vicukruśuḥ-began to lament; deva-gaṇāḥ-all the demigods; saha-anugāḥ-with their followers; anāyakāḥ-without any captain or leader; śatru-balena-by the superior power of their enemies; nirjitāḥ-oppressed severely; vaṇik-pathāḥ-traders; bhinna-navaḥ-whose ship is wrecked; yathā arṇave-as in the middle of the ocean.

The demigods, being severely oppressed by their enemies and being unable to see Indra on the battlefield, were very anxious. Having no captain or leader, they began lamenting like traders in a wrecked vessel in the midst of the ocean.

From this statement it appears that in the upper planetary system there is shipping and that traders there engage in navigation as their occupational duty. Sometimes, as on this planet, these traders are shipwrecked in the middle of the ocean. It appears that even in the upper planetary system, such calamities occasionally take place. The upper planetary system in the creation of the Lord is certainly not vacant or devoid of living entities. From Śrīmad-Bhāgavatam we understand that every planet is full of living entities, just as earth is. There is no reason to accept that on other planetary systems there are no living beings.

TEXT 26

tatas turāṣāḍ iṣu-baddha-pañjarād

vinirgataḥ sāśva-ratha-dhvajāgraṇīḥ

babhau diśaḥ khaṁ pṛthivīṁ ca rocayan

sva-tejasā sūrya iva kṣapātyaye

SYNONYMS

tataḥ-thereafter; turāṣāṭ-another name of Indra; iṣu-baddha-pañjarāt-from the cage of the network of arrows; vinirgataḥ-being released; sa-with; aśva-horses; ratha-chariot; dhvaja-flag; agraṇīḥ-and chariot driver; babhau-became; diśaḥ-all directions; kham-the sky; pṛthivīm-the earth; ca-and; rocayan-pleasing everywhere; sva-tejasā-by his personal effulgence; sūryaḥ-the sun; iva-like; kṣapā-atyaye-at the end of night.

Thereafter, Indra released himself from the cage of the network of arrows. Appearing with his chariot, flag, horses and chariot driver and thus pleasing the sky, the earth and all directions, he shone effulgently like the sun at the end of night. Indra was bright and beautiful in the vision of everyone.

TEXT 27

nirīkṣya pṛtanāṁ devaḥ

parair abhyarditāṁ raṇe

udayacchad ripuṁ hantuṁ

vajraṁ vajra-dharo ruṣā

SYNONYMS

nirīkṣya-after observing; pṛtanām-his own soldiers; devaḥ-the demigod Indra; paraiḥ-by the enemies; abhyarditām-put into great difficulties or oppressed; raṇe-in the battlefield; udayacchat-took up; ripum-the enemies; hantum-to kill; vajram-the thunderbolt; vajra-dharaḥ-the carrier of the thunderbolt; ruṣā-in great anger.

When Indra, who is known as Vajra-dhara, the carrier of the thunderbolt, saw his own soldiers so oppressed by the enemies on the battlefield, he became very angry. Thus he took up his thunderbolt to kill the enemies.

TEXT 28

sa tenaivāṣṭa-dhāreṇa

śirasī bala-pākayoḥ

jñātīnāṁ paśyatāṁ rājañ

jahāra janayan bhayam

SYNONYMS

saḥ-he (Indra); tena-by that; eva-indeed; aṣṭa-dhāreṇa-by the thunderbolt; śirasī-the two heads; bala-pākayoḥ-of the two demons known as Bala and Pāka; jñātīnām paśyatām-while their relatives and soldiers were watching; rājan-O King; jahāra-(Indra) cut off; janayan-creating; bhayam-fear (among them).

O King Parīkṣit, King Indra used his thunderbolt to cut off the heads of both Bala and Pāka in the presence of all their relatives and followers. In this way he created a very fearful atmosphere on the battlefield.

TEXT 29

namucis tad-vadhaṁ dṛṣṭvā

śokāmarṣa-ruṣānvitaḥ

jighāṁsur indraṁ nṛpate

cakāra paramodyamam

SYNONYMS

namuciḥ-the demon Namuci; tat-of those two demons; vadham-the massacre; dṛṣṭvā-after seeing; śoka-amarṣa-lamentation and grief; ruṣā-anvitaḥ-being very angry at this; jighāṁsuḥ-wanted to kill; indram-King Indra; nṛ-pate-O Mahārāja Parīkṣit; cakāra-made; parama-a great; udyamam-endeavor.

O King, when Namuci, another demon, saw the killing of both Bala and Pāka, he was full of grief and lamentation. Thus he angrily made a great attempt to kill Indra.

TEXT 30

aśmasāramayaṁ śūlaṁ

ghaṇṭāvad dhema-bhūṣaṇam

pragṛhyābhyadravat kruddho

hato 'sīti vitarjayan

prāhiṇod deva-rājāya

ninadan mṛga-rāḍ iva

SYNONYMS

aśmasāra-mayam-made of steel; śūlam-a spear; ghaṇṭā-vat-bound with bells; hema-bhūṣaṇam-decorated with ornaments of gold; pragṛhya-taking in his hand; abhyadravat-forcefully went; kruddhaḥ-in an angry mood; hataḥ asi iti-now you are killed; vitarjayan-roaring like that; prāhiṇot-struck; deva-rājāya-unto King Indra; ninadan-resounding; mṛga-rāṭ-a lion; iva-like.

Being angry and roaring like a lion, the demon Namuci took up a steel spear, which was bound with bells and decorated with ornaments of gold. He loudly cried, "Now you are killed!" Thus coming before Indra to kill him, Namuci released his weapon.

TEXT 31

tadāpatad gagana-tale mahā-javaṁ

vicicchide harir iṣubhiḥ sahasradhā

tam āhanan nṛpa kuliśena kandhare

ruṣānvitas tridaśa-patiḥ śiro haran

SYNONYMS

tadā-at that time; apatat-falling like a meteor; gagana-tale-beneath the sky or on the ground; mahā-javam-extremely powerful; vicicchide-cut to pieces; hariḥ-Indra; iṣubhiḥ-by his arrows; sahasradhā-into thousands of pieces; tam-that Namuci; āhanat-struck; nṛpa-O King; kuliśena-with his thunderbolt; kandhare-on the shoulder; ruṣā-anvitaḥ-being very angry; tridaśa-patiḥ-Indra, the King of the demigods; śiraḥ-the head; haran-to separate.

O King, when Indra, King of heaven, saw this very powerful spear falling toward the ground like a blazing meteor, he immediately cut it to pieces with his arrows. Then, being very angry, he struck Namuci's shoulder with his thunderbolt to cut off Namuci's head.

TEXT 32

na tasya hi tvacam api vajra ūrjito

bibheda yaḥ sura-patinaujaseritaḥ

tad adbhutaṁ param ativīrya-vṛtra-bhit

tiraskṛto namuci-śirodhara-tvacā

SYNONYMS

na-not; tasya-of him (Namuci); hi-indeed; tvacam api-even the skin; vajraḥ-the thunderbolt; ūrjitaḥ-very powerful; bibheda-could pierce; yaḥ-the weapon which; sura-patinā-by the king of the demigods; ojasā-very forcefully; īritaḥ-had been released; tat-therefore; adbhutam param-it was extraordinarily wonderful; ativīrya-vṛtra-bhit-so powerful that it could pierce the body of the very powerful Vṛtrāsura; tiraskṛtaḥ-(now in the future) which had been repelled; namuci-śirodhara-tvacā-by the skin of Namuci's neck.

Although King Indra hurled his thunderbolt at Namuci with great force, it could not even pierce his skin. It is very wonderful that the famed thunderbolt that had pierced the body of Vṛtrāsura could not even slightly injure the skin of Namuci's neck.

TEXT 33

tasmād indro 'bibhec chatror

vajraḥ pratihato yataḥ

kim idaṁ daiva-yogena

bhūtaṁ loka-vimohanam

SYNONYMS

tasmāt-therefore; indraḥ-the King of heaven; abibhet-became very fearful; śatroḥ-from the enemy (Namuci); vajraḥ-the thunderbolt; pratihataḥ-was unable to hit and returned; yataḥ-because; kim idam-what is this; daiva-yogena-by some superior force; bhūtam-it has happened; loka-vimohanam-so wonderful to the people in general.

When Indra saw the thunderbolt return from the enemy, he was very much afraid. He began to wonder whether this had happened because of some miraculous superior power.

Indra's thunderbolt is invincible, and therefore when Indra saw that it had returned without doing any injury to Namuci, he was certainly very much afraid.

TEXT 34

yena me pūrvam adrīṇāṁ

pakṣa-cchedaḥ prajātyaye

kṛto niviśatāṁ bhāraiḥ

patattraiḥ patatāṁ bhuvi

SYNONYMS

yena-by the same thunderbolt; me-by me; pūrvam-formerly; adrīṇām-of the mountains; pakṣa-cchedaḥ-the cutting of the wings; prajā-atyaye-when there was killing of the people in general; kṛtaḥ-was done; niviśatām-of those mountains which entered; bhāraiḥ-by the great weight; patattraiḥ-by wings; patatām-falling; bhuvi-on the ground.

Indra thought: Formerly, when many mountains flying in the sky with wings would fall to the ground and kill people, I cut their wings with this same thunderbolt.

TEXT 35

tapaḥ-sāramayaṁ tvāṣṭraṁ

vṛtro yena vipāṭitaḥ

anye cāpi balopetāḥ

sarvāstrair akṣata-tvacaḥ

SYNONYMS

tapaḥ-austerities; sāra-mayam-greatly powerful; tvāṣṭram-performed by Tvaṣṭā; vṛtraḥ-Vṛtrāsura; yena-by which; vipāṭitaḥ-was killed; anye-others; ca-also; api-indeed; bala-upetāḥ-very powerful persons; sarva-all kinds; astraiḥ-by weapons; akṣata-without being injured; tvacaḥ-their skin.

Vṛtrāsura was the essence of the austerities undergone by Tvaṣṭā, yet the thunderbolt killed him. Indeed, not only he but also many other stalwart heroes, whose very skin could not be injured even by all kinds of weapons, were killed by the same thunderbolt.

TEXT 36

so 'yaṁ pratihato vajro

mayā mukto 'sure 'lpake

nāhaṁ tad ādade daṇḍaṁ

brahma-tejo 'py akāraṇam

SYNONYMS

saḥ ayam-therefore, this thunderbolt; pratihataḥ-repelled; vajraḥ-thunderbolt; mayā-by me; muktaḥ-released; asure-unto that demon; alpake-less important; na-not; aham-I; tat-that; ādade-hold; daṇḍam-it is now just like a rod; brahma-tejaḥ-as powerful as a brahmāstra; api-although; akāraṇam-now it is useless.

But now, although the same thunderbolt has been released against a less important demon, it has been ineffectual. Therefore, although it was as good as a brahmāstra, it has now become useless like an ordinary rod. I shall therefore hold it no longer.

TEXT 37

iti śakraṁ viṣīdantam

āha vāg aśarīriṇī

nāyaṁ śuṣkair atho nārdrair

vadham arhati dānavaḥ

SYNONYMS

iti-in this way; śakram-unto Indra; viṣīdantam-lamenting; āha-spoke; vāk-a voice; aśarīriṇī-without any body, or from the sky; na-not; ayam-this; śuṣkaiḥ-by anything dry; atho-also; na-nor; ārdraiḥ-by anything moist; vadham-annihilation; arhati-is befitting; dānavaḥ-this demon (Namuci).

Śukadeva Gosvāmī continued: While the morose Indra was lamenting in this way, an ominous, unembodied voice said from the sky, "This demon Namuci is not to be annihilated by anything dry or moist."

TEXT 38

mayāsmai yad varo datto

mṛtyur naivārdra-śuṣkayoḥ

ato 'nyaś cintanīyas te

upāyo maghavan ripoḥ

SYNONYMS

mayā-by me; asmai-unto him; yat-because; varaḥ-a benediction; dattaḥ-has been granted; mṛtyuḥ-death; na-not; eva-indeed; ārdra-by either a moist; śuṣkayoḥ-or by a dry medium; ataḥ-therefore; anyaḥ-something else, another; cintanīyaḥ-has to be thought of; te-by you; upāyaḥ-means; maghavan-O Indra; ripoḥ-of your enemy.

The voice also said, "O Indra, because I have given this demon the benediction that he will never be killed by any weapon that is dry or moist, you have to think of another way to kill him."

TEXT 39

tāṁ daivīṁ giram ākarṇya

maghavān susamāhitaḥ

dhyāyan phenam athāpaśyad

upāyam ubhayātmakam

SYNONYMS

tām-that; daivīm-ominous; giram-voice; ākarṇya-after hearing; maghavān-Lord Indra; su-samāhitaḥ-becoming very careful; dhyāyan-meditating; phenam-appearance of foam; atha-thereafter; apaśyat-he saw; upāyam-the means; ubhaya-ātmakam-simultaneously dry and moist.

After hearing the ominous voice, Indra, with great attention, began to meditate on how to kill the demon. He then saw that foam would be the means, for it is neither moist nor dry.

TEXT 40

na śuṣkeṇa na cārdreṇa

jahāra namuceḥ śiraḥ

taṁ tuṣṭuvur muni-gaṇā

mālyaiś cāvākiran vibhum

SYNONYMS

na-neither; śuṣkeṇa-by dry means; na-nor; ca-also; ārdreṇa-by a moist weapon; jahāra-he separated; namuceḥ-of Namuci; śiraḥ-the head; tam-him (Indra); tuṣṭuvuḥ-satisfied; muni-gaṇāḥ-all the sages; mālyaiḥ-with flower garlands; ca-also; avākiran-covered; vibhum-that great personality.

Thus Indra, King of heaven, severed Namuci's head with a weapon of foam, which was neither dry nor moist. Then all the sages satisfied Indra, the exalted personality, by showering flowers and garlands upon him, almost covering him.

In this regard, the śruti-mantras say, apāṁ phenena namuceḥ śira indro 'dārayat: Indra killed Namuci with watery foam, which is neither moist nor dry.

TEXT 41

gandharva-mukhyau jagatur

viśvāvasu-parāvasū

deva-dundubhayo nedur

nartakyo nanṛtur mudā

SYNONYMS

gandharva-mukhyau-the two chiefs of the Gandharvas; jagatuḥ-began to sing nice songs; viśvāvasu-named Viśvāvasu; parāvasū-named Parāvasu; deva-dundubhayaḥ-the kettledrums beaten by the demigods; neduḥ-made their sound; nartakyaḥ-the dancers known as Apsarās; nanṛtuḥ-began to dance; mudā-in great happiness.

Viśvāvasu and Parāvasu, the two chiefs of the Gandharvas, sang in great happiness. The kettledrums of the demigods sounded, and the Apsarās danced in jubilation.

TEXT 42

anye 'py evaṁ pratidvandvān

vāyv-agni-varuṇādayaḥ

sūdayām āsur asurān

mṛgān kesariṇo yathā

SYNONYMS

anye-others; api-also; evam-in this way; pratidvandvān-the opposing party of belligerants; vāyu-the demigod known as Vāyu; agni-the demigod known as Agni; varuṇa-ādayaḥ-the demigod known as Varuṇa and others; sūdayām āsuḥ-began to kill vigorously; asurān-all the demons; mṛgān-deer; kesariṇaḥ-lions; yathā-just as.

Vāyu, Agni, Varuṇa and other demigods began killing the demons who opposed them, just as lions kill deer in a forest.

TEXT 43

brahmaṇā preṣito devān

devarṣir nārado nṛpa

vārayām āsa vibudhān

dṛṣṭvā dānava-saṅkṣayam

SYNONYMS

brahmaṇā-by Lord Brahmā; preṣitaḥ-sent; devān-unto the demigods; deva-ṛṣiḥ-the great sage of the heavenly planets; nāradaḥ-Nārada Muni; nṛpa-O King; vārayām āsa-forbade; vibudhān-all the demigods; dṛṣṭvā-after seeing; dānava-saṅkṣayam-the total annihilation of the demons.

O King, when Lord Brahmā saw the imminent total annihilation of the demons, he sent a message with Nārada, who went before the demigods to make them stop fighting.

TEXT 44

śrī-nārada uvāca

bhavadbhir amṛtaṁ prāptaṁ

nārāyaṇa-bhujāśrayaiḥ

śriyā samedhitāḥ sarva

upāramata vigrahāt

SYNONYMS

śrī-nāradaḥ uvāca-Nārada Muni prayed to the demigods; bhavadbhiḥ-by all of you; amṛtam-nectar; prāptam-has been obtained; nārāyaṇa-of the Supreme Personality of Godhead; bhuja-āśrayaiḥ-being protected by the arms; śriyā-by all fortune; samedhitāḥ-have flourished; sarve-all of you; upāramata-now cease; vigrahāt-from this fighting.

The great sage Nārada said: All of you demigods are protected by the arms of Nārāyaṇa, the Supreme Personality of Godhead, and by His grace you have gotten the nectar. By the grace of the goddess of fortune, you are glorious in every way. Therefore, please stop this fighting.

TEXT 45

śrī-śuka uvāca

saṁyamya manyu-saṁrambhaṁ

mānayanto muner vacaḥ

upagīyamānānucarair

yayuḥ sarve triviṣṭapam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saṁyamya-controlling; manyu-of anger; saṁrambham-the aggravation; mānayantaḥ-accepting; muneḥ vacaḥ-the words of Nārada Muni; upagīyamāna-being praised; anucaraiḥ-by their followers; yayuḥ-returned; sarve-all of the demigods; triviṣṭapam-to the heavenly planets.

Śrī Śukadeva Gosvāmī said: Accepting the words of Nārada, the demigods gave up their anger and stopped fighting. Being praised by their followers, they returned to their heavenly planets.

TEXT 46

ye 'vaśiṣṭā raṇe tasmin

nāradānumatena te

baliṁ vipannam ādāya

astaṁ girim upāgaman

SYNONYMS

ye-some of the demons who; avaśiṣṭāḥ-remained; raṇe-in the fight; tasmin-in that; nārada-anumatena-by the order of Nārada; te-all of them; balim-Mahārāja Bali; vipannam-in reverses; ādāya-taking; astam-named Asta; girim-to the mountain; upāgaman-went.

Following the order of Nārada Muni, whatever demons remained on the battlefield took Bali Mahārāja, who was in a precarious condition, to the hill known as Astagiri.

TEXT 47

tatrāvinaṣṭāvayavān

vidyamāna-śirodharān

uśanā jīvayām āsa

saṁjīvanyā sva-vidyayā

SYNONYMS

tatra-on that hill; avinaṣṭa-avayavān-the demons who had been killed but whose bodily parts had not been lost; vidyamāna-śirodharān-whose heads were still existing on their bodies; uśanāḥ-Śukrācārya; jīvayām āsa-brought to life; saṁjīvanyā-by the Saṁjīvanī mantra; sva-vidyayā-by his own achievement.

There, on that hill, Śukrācārya brought to life all the dead demoniac soldiers who had not lost their heads, trunks and limbs. He achieved this by his own mantra, known as Saṁjīvanī.

TEXT 48

baliś cośanasā spṛṣṭaḥ

pratyāpannendriya-smṛtiḥ

parājito 'pi nākhidyal

loka-tattva-vicakṣaṇaḥ

SYNONYMS

baliḥ-Mahārāja Bali; ca-also; uśanasā-by Śukrācārya; spṛṣṭaḥ-being touched; pratyāpanna-was brought back; indriya-smṛtiḥ-realization of the actions of the senses and memory; parājitaḥ-he was defeated; api-although; na akhidyat-he did not lament; loka-tattva-vicakṣaṇaḥ-because he was very experienced in universal affairs.

Bali Mahārāja was very experienced in universal affairs. When he regained his senses and memory by the grace of Śukrācārya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament.

It is significant that Bali Mahārāja is here said to be very experienced. Although defeated, he was not at all sorry, for he knew that nothing can take place without the sanction of the Supreme Personality of Godhead. Since he was a devotee, he accepted his defeat without lamentation. As stated by the Supreme Personality of Godhead in Bhagavad-gītā (2.47), karmaṇy evādhikāras te mā phaleṣu kadācana. Everyone in Kṛṣṇa consciousness should execute his duty, without regard for victory or defeat. One must execute his duty as ordered by Kṛṣṇa or His representative, the spiritual master. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. In first-class devotional service, one always abides by the orders and will of Kṛṣṇa.

Thus end the Bhaktivedanta purports of the Eighth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "King Indra Annihilates the Demons."

Chapter Twelve

The Mohinī-mūrti Incarnation Bewilders Lord Śiva

This chapter describes how Lord Śiva was bewildered upon seeing the beautiful Mohinī-mūrti incarnation of the Supreme Personality of Godhead and how he later came to his senses. When Lord Śiva heard about the pastimes performed by the Supreme Personality of Godhead, Hari, in the form of an attractive woman, he mounted his bull and went to see the Lord. Accompanied by his wife, Umā, and his servants, the bhūta-gaṇa, or ghosts, he approached the lotus feet of the Lord. Lord Śiva offered obeisances to the Supreme Lord as the all-pervading Lord, the universal form, the supreme controller of creation, the Supersoul, the resting place for everyone, and the completely independent cause of all causes. Thus he offered prayers giving truthful descriptions of the Lord. Then he expressed his desire. The Supreme Personality of Godhead is very kind to His devotees. Therefore, to fulfill the desire of His devotee Lord Śiva, He expanded His energy and manifested Himself in the form of a very beautiful and attractive woman. Upon seeing this form, even Lord Śiva was captivated. Later, by the grace of the Lord, he controlled himself. This demonstrates that by the power of the Lord's external energy, everyone is captivated by the form of woman in this material world. Again, however, by the grace of the Supreme Personality of Godhead, one can overcome the influence of māyā. This was evinced by Lord Śiva, the topmost devotee of the Lord. First he was captivated, but later, by the grace of the Lord, he restrained himself. It is declared in this connection that only a pure devotee can restrain himself from the attractive feature of māyā. Otherwise, once a living entity is trapped by the external feature of māyā, he cannot overcome it. After Lord Śiva was graced by the Supreme Lord, he circumambulated the Lord along with his wife, Bhavānī, and his companions, the ghosts. Then he left for his own abode. Śukadeva Gosvāmī concludes this chapter by describing the transcendental qualities of Uttamaśloka, the Supreme Personality of Godhead, and by declaring that one can glorify the Lord by nine kinds of devotional service, beginning with śravaṇaṁ kīrtanaṁ

TEXTS 1–2

śrī-bādarāyaṇir uvāca

vṛṣa-dhvajo niśamyedaṁ

yoṣid-rūpeṇa dānavān

mohayitvā sura-gaṇān

hariḥ somam apāyayat

vṛṣam āruhya giriśaḥ

sarva-bhūta-gaṇair vṛtaḥ

saha devyā yayau draṣṭuṁ

yatrāste madhusūdanaḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; vṛṣa-dhvajaḥ-Lord Śiva, who is carried by a bull; niśamya-hearing; idam-this (news); yoṣit-rūpeṇa-by assuming the form of a woman; dānavān-the demons; mohayitvā-enchanting; sura-gaṇān-unto the demigods; hariḥ-the Supreme Personality of Godhead; somam-nectar; apāyayat-caused to drink; vṛṣam-the bull; āruhya-mounting; giriśaḥ-Lord Śiva; sarva-all; bhūta-gaṇaiḥ-by the ghosts; vṛtaḥ-surrounded; saha devyā-with Umā; yayau-went; draṣṭum-to see; yatra-where; āste-stays; madhusūdanaḥ-Lord Viṣṇu.

Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, in the form of a woman, captivated the demons and enabled the demigods to drink the nectar. After hearing of these pastimes, Lord Śiva, who is carried by a bull, went to the place where Madhusūdana, the Lord, resides. Accompanied by his wife, Umā, and surrounded by his companions, the ghosts, Lord Śiva went there to see the Lord's form as a woman.

TEXT 3

sabhājito bhagavatā

sādaraṁ somayā bhavaḥ

sūpaviṣṭa uvācedaṁ

pratipūjya smayan harim

SYNONYMS

sabhājitaḥ-well received; bhagavatā-by the Supreme Personality of Godhead, Viṣṇu; sa-ādaram-with great respect (as befitting Lord Śiva); sa-umayā-with Umā; bhavaḥ-Lord Śambhu (Lord Śiva); su-upaviṣṭaḥ-being comfortably situated; uvāca-said; idam-this; pratipūjya-offering respect; smayan-smiling; harim-unto the Lord.

The Supreme Personality of Godhead welcomed Lord Śiva and Umā with great respect, and after being seated comfortably, Lord Śiva duly worshiped the Lord and smilingly spoke as follows.

TEXT 4

śrī-mahādeva uvāca

deva-deva jagad-vyāpiñ

jagad-īśa jagan-maya

sarveṣām api bhāvānāṁ

tvam ātmā hetur īśvaraḥ

SYNONYMS

śrī-mahādevaḥ uvāca-Lord Śiva (Mahādeva) said; deva-deva-O best demigod among the demigods; jagat-vyāpin-O all-pervading Lord; jagat-īśa-O master of the universe; jagat-maya-O my Lord, who are transformed by Your energy into this creation; sarveṣām api-all kinds of; bhāvānām-situations; tvam-You; ātmā-the moving force; hetuḥ-because of this; īśvaraḥ-the Supreme Lord, Parameśvara.

Lord Mahādeva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material. Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Parameśvara, the supreme controller of all controllers.

The Supreme Personality of Godhead, Viṣṇu, resides within the material world as the sattva-guṇa-avatāra. Lord Śiva is the tamo-guṇa-avatāra, and Lord Brahmā is the rajo-guṇa-avatāra, but although Lord Viṣṇu is among them, He is not in the same category. Lord Viṣṇu is deva-deva, the chief of all the demigods. Since Lord Śiva is in this material world, the energy of the Supreme Lord, Viṣṇu, includes Lord Śiva. Lord Viṣṇu is therefore called jagad-vyāpī, "the all-pervading Lord." Lord Śiva is sometimes called Maheśvara, and so people think that Lord Śiva is everything. But here Lord Śiva addresses Lord Viṣṇu as Jagad-īśa, "the master of the universe." Lord Śiva is sometimes called Viśveśvara, but here he addresses Lord Viṣṇu as Jagan-maya, indicating that even Viśveśvara is under Lord Viṣṇu's control. Lord Viṣṇu is the master of the spiritual world, yet He controls the material world also, as stated in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Lord Brahmā and Lord Śiva are also sometimes called īśvara, but the supreme īśvara is Lord Viṣṇu, Lord Kṛṣṇa. As stated in Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Lord is Kṛṣṇa, Lord Viṣṇu. Everything in existence works in proper order because of Lord Viṣṇu. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Even paramāṇu, the small atoms, work because of Lord Viṣṇu's presence within them.

TEXT 5

ādy-antāv asya yan madhyam

idam anyad ahaṁ bahiḥ

yato 'vyayasya naitāni

tat satyaṁ brahma cid bhavān

SYNONYMS

ādi-the beginning; antau-and the end; asya-of this manifested cosmos or of anything material or visible; yat-that which; madhyam-between the beginning and the end, the sustenance; idam-this cosmic manifestation; anyat-anything other than You; aham-the wrong mental conception; bahiḥ-outside of You; yataḥ-because of; avyayasya-the inexhaustible; na-not; etāni-all these differences; tat-that; satyam-the Absolute Truth; brahma-the Supreme; cit-spiritual; bhavān-Your Lordship.

The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You.

According to the Vedic mantras, yato vā imāni bhūtāni jāyante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gītā (7.4):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies." In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: "Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedābheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham ādir hi devānām: He is the original cause of all the devas, or demigods. Ahaṁ sarvasya prabhavaḥ: everything emanates from Him. In all cases-nominative, objective, positive, negative and so on-whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as "this is mine, and this belongs to someone else," because He is everything. He is therefore called avyaya-changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman.

TEXT 6

tavaiva caraṇāmbhojaṁ

śreyas-kāmā nirāśiṣaḥ

visṛjyobhayataḥ saṅgaṁ

munayaḥ samupāsate

SYNONYMS

tava-Your; eva-indeed; caraṇa-ambhojam-lotus feet; śreyaḥ-kāmāḥ-persons desiring the ultimate auspiciousness, the ultimate goal of life; nirāśiṣaḥ-without material desire; visṛjya-giving up; ubhayataḥ-in this life and the next; saṅgam-attachment; munayaḥ-great sages; samupāsate-worship.

Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.

One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayaḥ, saintly persons following in the footsteps of Nārada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called śreyas-kāmāḥ. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kāma (sense gratification). The only concern of such devotees is mokṣa, liberation. This mokṣa does not refer to becoming one with the Supreme like the Māyāvādī philosophers. Caitanya Mahāprabhu explained that real mokṣa means taking shelter of the lotus feet of the Personality of Godhead. The Lord clearly explained this fact while instructing Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya wanted to correct the word mukti-pade in Śrīmad-Bhāgavatam, but Caitanya Mahāprabhu informed him that there is no need to correct any word in Śrīmad-Bhāgavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Viṣṇu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord.

TEXT 7

tvaṁ brahma pūrṇam amṛtaṁ viguṇaṁ viśokam

ānanda-mātram avikāram ananyad anyat

viśvasya hetur udaya-sthiti-saṁyamānām

ātmeśvaraś ca tad-apekṣatayānapekṣaḥ

SYNONYMS

tvam-Your Lordship; brahma-the all-pervading Absolute Truth; pūrṇam-fully complete; amṛtam-never to be vanquished; viguṇam-spiritually situated, free from the material modes of nature; viśokam-without lamentation; ānanda-mātram-always in transcendental bliss; avikāram-changeless; ananyat-separated from everything; anyat-yet You are everything; viśvasya-of the cosmic manifestation; hetuḥ-the cause; udaya-of the beginning; sthiti-maintenance; saṁyamānām-and of all the directors controlling the various departments of the cosmic manifestation; ātma-īśvaraḥ-the Supersoul giving direction to everyone; ca-also; tat-apekṣatayā-everyone depends upon You; anapekṣaḥ-always fully independent.

My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent.

The Supreme Personality of Godhead says in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedābheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Lord is the supreme cause, and His form has nothing to do with the material modes of nature. The devotee prays: "As Your devotee is completely free from all desires, Your Lordship is also completely free from desires. You are fully independent. Although all living entities engage in Your service, You do not depend on the service of anyone. Although this material world is created complete by You, everything depends on Your sanction. As stated in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] remembrance, knowledge and forgetfulness come from You. Nothing can be done independently, yet You act independently of the service rendered by Your servants. The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called kṛpā-siddha. To reach the platform of perfection takes many, many lives (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihatā yayātmā suprasīdati). This is the position of nirāśiṣaḥ, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service."

TEXT 8

ekas tvam eva sad asad dvayam advayaṁ ca

svarṇaṁ kṛtākṛtam iveha na vastu-bhedaḥ

ajñānatas tvayi janair vihito vikalpo

yasmād guṇa-vyatikaro nirupādhikasya

SYNONYMS

ekaḥ-the only one; tvam-Your Lordship; eva-indeed; sat-which is existing, as the effect; asat-which is nonexistent, as the cause; dvayam-both of them; advayam-without duality; ca-and; svarṇam-gold; kṛta-manufactured into different forms; ākṛtam-the original source of gold (the gold mine); iva-like; iha-in this world; na-not; vastu-bhedaḥ-difference in the substance; ajñānataḥ-only because of ignorance; tvayi-unto You; janaiḥ-by the general mass of people; vihitaḥ-it should be done; vikalpaḥ-differentiation; yasmāt-because of; guṇa-vyatikaraḥ-free from the differences created by the material modes of nature; nirupādhikasya-without any material designation.

My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. Thus the conception that Brahman is true and the world false cannot be maintained.

Śrīla Viśvanātha Cakravartī Ṭhākura says that the living entities are representations of the Supreme Personality of Godhead's marginal potency whereas the various bodies accepted by the living entities are products of the material energy. Thus the body is considered material, and the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality of Godhead. As the Lord explains in Bhagavad-gītā (7.4–5):

bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Thus both matter and the living entities are manifestations of energy of the Supreme Lord. Since the energy and the energetic are not different and since the material and marginal energies are both energies of the supreme energetic, the Supreme Lord, ultimately the Supreme Personality of Godhead is everything. In this regard, the example may be given of gold that has not been molded and gold that has been molded into various ornaments. A gold earring and the gold in a mine are different only as cause and effect; otherwise they are the same. The Vedānta-sūtra describes that Brahman is the cause of everything. Janmādy asya yataḥ [SB 1.1.1]. Everything is born of the Supreme Brahman, from which everything emanates as different energies. None of these energies, therefore, should be considered false. The Māyāvādīs' differentiation between Brahman and māyā is only due to ignorance.

Śrīmad Vīrarāghava Ācārya, in his Bhāgavata-candra-candrikā, describes the Vaiṣṇava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit. According to this conception, the cosmic manifestation, consisting of both matter and spirit, is not different from the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him." In Bhagavad-gītā (9.4) the Lord says:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Thus although someone may say that the Supreme Person is different from the cosmic manifestation, actually He is not. The Lord says, mayā tatam idaṁ sarvam: "In My impersonal feature I am spread throughout the world." Therefore, this world is not different from Him. The difference is a difference in names. For example, whether we speak of gold earrings, gold bangles or gold necklaces, ultimately they are all gold. In a similar way, all the different manifestations of matter and spirit are ultimately one in the Supreme Personality of Godhead. ekam evādvitīyaṁ brahma. This is the Vedic version (Chāndogya Upaniṣad 6.2.1). There is oneness because everything emanates from the Supreme Brahman. The example already given is that there is no difference between a golden earring and the gold mine as it is. The Vaiśeṣika philosophers, however, because of their Māyāvāda conception, create differences. They say, brahma satyaṁ jagan mithyā: "The Absolute Truth is real, and the cosmic manifestation is false." But why should the jagat be considered mithyā? The jagat is an emanation from Brahman. Therefore the jagat is also truth.

Vaiṣṇavas, therefore, do not consider the jagat to be mithyā; rather, they regard everything as reality in connection with the Supreme Personality of Godhead.

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

"Things should be accepted for the Lord's service and not for one's personal sense gratification. If one accepts something without attachment and accepts it because it is related to Kṛṣṇa, one's renunciation is called yuktaṁ vairāgyam. Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing." (Bhakti-rasāmṛta-sindhu 1.2.255–256) The jagat should not be rejected as mithyā. It is truth, and the truth is realized when everything is engaged in the service of the Lord. A flower accepted for one's sense gratification is material, but when the same flower is offered to the Supreme Personality of Godhead by a devotee, it is spiritual. Food taken and cooked for oneself is material, but food cooked for the Supreme Lord is spiritual prasāda. This is a question of realization. Actually, everything is given by the Supreme Personality of Godhead, and therefore everything is spiritual, but those who are not advanced in proper knowledge make distinctions because of the interactions of the three modes of material nature. In this regard, Śrīla Jīva Gosvāmī says that although the sun is the only light, the sunshine, which is exhibited in seven colors, and darkness, which is the absence of sunshine, are not different from the sun, for without the existence of the sun such differentiations cannot exist. There may be varied nomenclature because of different conditions, but they are all the sun. The purāṇas therefore say:

eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

"Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe." (Viṣṇu Purāṇa 1.22.53) Materially, we can directly perceive the sunshine spreading itself according to different names and activities, but ultimately the sun is one. Similarly, sarvaṁ khalv idaṁ brahma: everything is an expansion of the Supreme Brahman. Therefore, the Supreme Lord is everything, and He is one without differentiation. There is no existence separate from the Supreme Personality of Godhead.

TEXT 9

tvāṁ brahma kecid avayanty uta dharmam eke

eke paraṁ sad-asatoḥ puruṣaṁ pareśam

anye 'vayanti nava-śakti-yutaṁ paraṁ tvāṁ

kecin mahā-puruṣam avyayam ātma-tantram

SYNONYMS

tvām-You; brahma-the supreme truth, the Absolute Truth, Brahman; kecit-some people, namely the group of Māyāvādīs known as the Vedāntists; avayanti-consider; uta-certainly; dharmam-religion; eke-some others; eke-some others; param-transcendental; sat-asatoḥ-to both cause and effect; puruṣam-the Supreme person; pareśam-the supreme controller; anye-others; avayanti-describe; nava-śakti-yutam-endowed with nine potencies; param-transcendental; tvām-unto You; kecit-some; mahā-puruṣam-the Supreme Personality of Godhead; avyayam-without loss of energy; ātma-tantram-supremely independent.

Those who are known as the impersonalist Vedāntists regard You as the impersonal Brahman. Others, known as the Mīmāṁsaka philosophers, regard You as religion. The Sāṅkhya philosophers regard You as the transcendental person who is beyond prakṛti and puruṣa and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pañcarātras regard You as being endowed with nine different potencies. And the Patañjala philosophers, the followers of Patañjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior.

TEXT 10

nāhaṁ parāyur ṛṣayo na marīci-mukhyā

jānanti yad-viracitaṁ khalu sattva-sargāḥ

yan-māyayā muṣita-cetasa īśa daitya-

martyādayaḥ kim uta śaśvad-abhadra-vṛttāḥ

SYNONYMS

na-neither; aham-I; para-āyuḥ-that personality who lives for millions and millions of years (Lord Brahmā); ṛṣayaḥ-the seven ṛṣis of the seven planets; na-nor; marīci-mukhyāḥ-headed by Marīci Ṛṣi; jānanti-know; yat-by whom (the Supreme Lord); viracitam-this universe, which has been created; khalu-indeed; sattva-sargāḥ-although born in the mode of material goodness; yat-māyayā-by the influence of whose energy; muṣita-cetasaḥ-their hearts are bewildered; īśa-O my Lord; daitya-the demons; martya-ādayaḥ-the human beings and others; kim uta-what to speak of; śaśvat-always; abhadra-vṛttāḥ-influenced by the base qualities of material nature.

O my Lord, I, who am considered to be the best of the demigods, and Lord Brahmā and the great ṛṣis, headed by Marīci, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guṇa and tamo-guṇa]? How will they know You?

Factually speaking, even those who are situated in the material mode of goodness cannot understand the position of the Supreme Personality of Godhead. What then is to be said of those who are situated in rajo-guṇa and tamo-guṇa, the base qualities of material nature? How can we even imagine the Supreme Personality of Godhead? There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pāñcarātrikī-vidhi as enunciated by Nārada Muni is the only hope. Śrīla Rūpa Gosvāmī, therefore, has quoted the following verse from the Brahma-yāmala:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." (Bhakti-rasāmṛta-sindhu 1.2.101) Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the śruti and smṛti and other religious scriptures, including the pāñcarātrikī-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi [BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101], they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth. It is said, pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam: the pañcarātra system is spoken by the Supreme Personality of Godhead, just like Bhagavad-gītā. Vāsudeva-śaraṇā vidur añjasaiva: the truth can be understood only by one who has taken shelter of the lotus feet of Vāsudeva.

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19) Only those who have surrendered to the lotus feet of Vāsudeva can understand the Absolute Truth.

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) Therefore, Vāsudeva, Bhagavān Śrī Kṛṣṇa, personally teaches in Bhagavad-gītā:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja

"Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ

"One can understand the Supreme Personality as He is only by devotional service." (Bg. 18.55) The Supreme Personality of Godhead is not properly understood even by Lord Śiva or Lord Brahmā, what to speak of others, but He can be understood by the process of bhakti-yoga.

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

(Bg. 7.1)

If one practices bhakti-yoga by taking shelter of Vāsudeva, Kṛṣṇa, simply by hearing Vāsudeva speak about Himself, one can understand everything about Him. Indeed, one can understand Him completely (samagram).

TEXT 11

sa tvaṁ samīhitam adaḥ sthiti-janma-nāśaṁ

bhūtehitaṁ ca jagato bhava-bandha-mokṣau

vāyur yathā viśati khaṁ ca carācarākhyaṁ

sarvaṁ tad-ātmakatayāvagamo 'varuntse

SYNONYMS

saḥ-Your Lordship; tvam-the Supreme Personality of Godhead; samīhitam-which has been created (by You); adaḥ-of this material cosmic manifestation; sthiti-janma-nāśam-creation, maintenance and annihilation; bhūta-of the living entities; īhitam ca-and the different activities or endeavors; jagataḥ-of the whole world; bhava-bandha-mokṣau-in being implicated and being liberated from material complications; vāyuḥ-the air; yathā-as; viśati-enters; kham-in the vast sky; ca-and; cara-acara-ākhyam-and everything, moving and nonmoving; sarvam-everything; tat-that; ātmakatayā-because of Your presence; avagamaḥ-everything is known to You; avaruntse-You are all-pervading and therefore know everything.

My Lord, You are the supreme knowledge personified. You know everything about this creation and its beginning, maintenance and annihilation, and You know all the endeavors made by the living entities, by which they are either implicated in this material world or liberated from it. As the air enters the vast sky and also enters the bodies of all moving and nonmoving entities, You are present everywhere, and therefore You are the knower of all.

As stated in the Brahma-saṁhitā:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who by one of His plenary portions enters the existence of every universe and every atomic particle and thus manifests His infinite energy unlimitedly throughout the material creation." (Brahma-saṁhitā 5.35)

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Brahma-saṁhitā 5.37)

Although Govinda is always present in His abode (goloka eva nivasati), He is simultaneously present everywhere. Nothing is unknown to Him, and nothing can be hidden from Him. The example given here compares the Lord to the air, which is within the vast sky and within every body but still is different from everything.

TEXT 12

avatārā mayā dṛṣṭā

ramamāṇasya te guṇaiḥ

so 'haṁ tad draṣṭum icchāmi

yat te yoṣid-vapur dhṛtam

SYNONYMS

avatārāḥ-incarnations; mayā-by me; dṛṣṭāḥ-have been seen; ramamāṇasya-while You demonstrate Your various pastimes; te-of You; guṇaiḥ-by the manifestations of transcendental qualities; saḥ-Lord Śiva; aham-I; tat-that incarnation; draṣṭum icchāmi-wish to see; yat-which; te-of You; yoṣit-vapuḥ-the body of a woman; dhṛtam-was accepted.

My Lord, I have seen all kinds of incarnations You have exhibited by Your transcendental qualities, and now that You have appeared as a beautiful young woman, I wish to see that form of Your Lordship.

When Lord Śiva approached Lord Viṣṇu, Lord Viṣṇu inquired about the purpose for Lord Śiva's coming there. Now Lord Śiva discloses his desire. He wanted to see the recent incarnation of Mohinī-mūrti, which Lord Viṣṇu had assumed to distribute the nectar generated from the churning of the ocean of milk.

TEXT 13

yena sammohitā daityāḥ

pāyitāś cāmṛtaṁ surāḥ

tad didṛkṣava āyātāḥ

paraṁ kautūhalaṁ hi naḥ

SYNONYMS

yena-by such an incarnation; sammohitāḥ-were captivated; daityāḥ-the demons; pāyitāḥ-were fed; ca-also; amṛtam-nectar; surāḥ-the demigods; tat-that form; didṛkṣavaḥ-desiring to see; āyātāḥ-we have come here; param-very much; kautūhalam-great eagerness; hi-indeed; naḥ-of ourselves.

My Lord, we have come here desiring to see that form of Your Lordship which You showed to the demons to captivate them completely and in this way enable the demigods to drink nectar. I am very eager to see that form.

TEXT 14

śrī-śuka uvāca

evam abhyarthito viṣṇur

bhagavān śūla-pāṇinā

prahasya bhāva-gambhīraṁ

giriśaṁ pratyabhāṣata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; abhyarthitaḥ-being requested; viṣṇuḥ bhagavān-Lord Viṣṇu, the Supreme Personality of Godhead; śūla-pāṇinā-by Lord Śiva, who carries a trident in his hand; prahasya-laughing; bhāva-gambhīram-with serious gravity; giriśam-unto Lord Śiva; pratyabhāṣata-replied.

Śukadeva Gosvāmī said: When Lord Viṣṇu was thus requested by Lord Śiva, who carries a trident in his hand, He smiled with gravity and replied to Lord Śiva as follows.

The Supreme Personality of Godhead, Viṣṇu, is known as Yogeśvara. Yatra yogeśvaraḥ kṛṣṇaḥ. Mystic yogīs want to acquire some power by practicing the yoga system, but Kṛṣṇa, the Supreme Personality of Godhead, is known as the Supreme Lord of all mystic power. Lord Śiva wanted to see the Mohinī-mūrti, which was captivating the entire world, and Lord Viṣṇu was gravely thinking of how to captivate Lord Śiva also. Therefore the word bhāva-gambhīram is used here. The illusory, material energy is represented by Durgādevī, who is the wife of Girīśa, or Lord Śiva. Durgādevī could not captivate Lord Śiva's mind, but now that Lord Śiva wanted to see Lord Viṣṇu's feminine form, Lord Viṣṇu, by His mystic power, would assume a form that would captivate even Lord Śiva. Therefore Lord Viṣṇu was grave and at the same time was smiling.

TEXT 15

śrī-bhagavān uvāca

kautūhalāya daityānāṁ

yoṣid-veṣo mayā dhṛtaḥ

paśyatā sura-kāryāṇi

gate pīyūṣa-bhājane

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; kautūhalāya-for the bewildering; daityānām-of the demons; yoṣit-veṣaḥ-the form of a beautiful woman; mayā-by Me; dhṛtaḥ-assumed; paśyatā-seeing that it is necessary for Me; sura-kāryāṇi-for executing the interests of the demigods; gate-having been taken away; pīyūṣa-bhājane-the jug of nectar.

The Supreme Personality of Godhead said: When the demons took away the jug of nectar, I assumed the form of a beautiful woman to bewilder them by directly cheating them and thus to act in the interest of the demigods.

When the Supreme Personality of Godhead assumed the form of the beautiful woman Mohinī-mūrti, the demons were certainly captivated, but the demigods present were not. In other words, those who maintain a demoniac mentality are bewildered by the beauty of a woman, but those who are advanced in Kṛṣṇa consciousness, or even those on the platform of goodness, are not bewildered. The Supreme Personality of Godhead knew that because Lord Śiva is not an ordinary person, he cannot be bewildered even by the most beautiful woman. Cupid himself tried to invoke Lord Śiva's lusty desires in the presence of Pārvatī, but Lord Śiva was never agitated. Rather, the blazing fire from Lord Śiva's eyes turned Cupid to ashes. Therefore, Lord Viṣṇu had to think twice about what kind of beautiful form would bewilder even Lord Śiva. Consequently He was smiling gravely, as stated in the previous verse (prahasya bhāva-gambhīram). A beautiful woman generally cannot induce Lord Śiva to be lusty, but Lord Viṣṇu was considering whether there was any form of woman who could enchant him.

TEXT 16

tat te 'haṁ darśayiṣyāmi

didṛkṣoḥ sura-sattama

kāmināṁ bahu mantavyaṁ

saṅkalpa-prabhavodayam

SYNONYMS

tat-that; te-unto you; aham-I; darśayiṣyāmi-shall show; didṛkṣoḥ-desirous of seeing; sura-sattama-O best of the demigods; kāminām-of persons who are very lusty; bahu-very much; mantavyam-an object of adoration; saṅkalpa-lusty desires; prabhava-udayam-causing to be strongly aroused.

O best of the demigods, I shall now show you My form that is very much appreciated by those who are lusty. Since you want to see that form, I shall reveal it in your presence.

Lord Śiva's desiring to see Lord Viṣṇu reveal the most attractive and beautiful form of a woman was certainly a joking affair. Lord Śiva knew that he could not be agitated by any so-called beautiful woman. "The Daityas may have been bewildered," he thought, "but since even the demigods could not be agitated, what to speak of me, who am the best of all the demigods?" However, because Lord Śiva wanted to see Lord Viṣṇu's form as a woman, Lord Viṣṇu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Viṣṇu told Lord Śiva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Kṛṣṇa consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Śiva could remain unagitated.

TEXT 17

śrī-śuka uvāca

iti bruvāṇo bhagavāṁs

tatraivāntaradhīyata

sarvataś cārayaṁś cakṣur

bhava āste sahomayā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇaḥ-while speaking; bhagavān-Lord Viṣṇu, the Supreme Personality of Godhead; tatra-there; eva-immediately; antaradhīyata-disappeared from the vision of Lord Śiva and his associates; sarvataḥ-everywhere; cārayan-moving; cakṣuḥ-the eyes; bhavaḥ-Lord Śiva; āste-remained; saha-umayā-with his wife, Umā.

Śukadeva Gosvāmī continued: After speaking in this way, the Supreme Personality of Godhead, Viṣṇu, immediately disappeared, and Lord Śiva remained there with Umā, looking for Him all around with moving eyes.

TEXT 18

tato dadarśopavane vara-striyaṁ

vicitra-puṣpāruṇa-pallava-drume

vikrīḍatīṁ kanduka-līlayā lasad-

dukūla-paryasta-nitamba-mekhalām

SYNONYMS

tataḥ-thereafter; dadarśa-Lord Śiva saw; upavane-in a nice forest; vara-striyam-a very beautiful woman; vicitra-of many varieties; puṣpa-flowers; aruṇa-pink; pallava-leaves; drume-in the midst of the trees; vikrīḍatīm-engaged in playing; kanduka-with a ball; līlayā-by pastimes of playing; lasat-shining; dukūla-by a sari; paryasta-covered; nitamba-on her hips; mekhalām-dressed with a belt.

Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord Śiva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt.

TEXT 19

āvartanodvartana-kampita-stana-

prakṛṣṭa-hāroru-bharaiḥ pade pade

prabhajyamānām iva madhyataś calat-

pada-pravālaṁ nayatīṁ tatas tataḥ

SYNONYMS

āvartana-by the falling down; udvartana-and springing up; kampita-trembling; stana-of the two breasts; prakṛṣṭa-beautiful; hāra-and of garlands; uru-bharaiḥ-because of the heavy load; pade pade-at every step; prabhajyamānām iva-as if breaking; madhyataḥ-in the middle portion of the body; calat-moving like that; pada-pravālam-feet reddish like coral; nayatīm-moving; tataḥ tataḥ-here and there.

Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there.

TEXT 20

dikṣu bhramat-kanduka-cāpalair bhṛśaṁ

prodvigna-tārāyata-lola-locanām

sva-karṇa-vibhrājita-kuṇḍalollasat-

kapola-nīlālaka-maṇḍitānanām

SYNONYMS

dikṣu-in all directions; bhramat-moving; kanduka-of the ball; cāpalaiḥ-restlessness; bhṛśam-now and then; prodvigna-full of anxieties; tāra-eyes; āyata-broad; lola-restless; locanām-with such eyes; sva-karṇa-on Her own two ears; vibhrājita-illuminating; kuṇḍala-earrings; ullasat-shining; kapola-cheeks; nīla-bluish; alaka-with hair; maṇḍita-was decorated; ānanām-face.

The woman's face was decorated by broad, beautiful, restless eyes, which moved as the ball bounced here and there from Her hand. The two brilliant earrings on Her ears decorated Her shining cheeks like bluish reflections, and the hair scattered on Her face made Her even more beautiful to see.

TEXT 21

ślathad dukūlaṁ kabarīṁ ca vicyutāṁ

sannahyatīṁ vāma-kareṇa valgunā

vinighnatīm anya-kareṇa kandukaṁ

vimohayantīṁ jagad-ātma-māyayā

SYNONYMS

ślathat-slipping or slackening; dukūlam-the sari; kabarīm ca-and the hair on the head; vicyutām-being slackened and scattered; sannahyatīm-trying to bind; vāma-kareṇa-with the left hand; valgunā-very beautifully attractive; vinighnatīm-striking; anya-kareṇa-with the right hand; kandukam-the ball; vimohayantīm-in this way captivating everyone; jagat-the whole world; ātma-māyayā-by the spiritual potency, the internal energy.

As She played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and at the same time She played with the ball by striking it with Her right hand. This was so attractive that the Supreme Lord, by His internal potency, in this way captivated everyone.

In Bhagavad-gītā (7.14) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the external potency of the Supreme Personality of Godhead is extremely strong. Indeed, everyone is fully captivated by her activities. Lord Śambhu (Śiva) was not to be captivated by the external potency, but because Lord Viṣṇu wanted to captivate Him also, He exhibited His internal potency to act the way that His external potency acts to captivate ordinary living entities. Lord Viṣṇu can captivate anyone, even such a strong personality as Lord Śambhu.

TEXT 22

tāṁ vīkṣya deva iti kanduka-līlayeṣad-

vrīḍāsphuṭa-smita-visṛṣṭa-kaṭākṣa-muṣṭaḥ

strī-prekṣaṇa-pratisamīkṣaṇa-vihvalātmā

nātmānam antika umāṁ sva-gaṇāṁś ca veda

SYNONYMS

tām-Her; vīkṣya-after observing; devaḥ-Lord Śambhu; iti-in this way; kanduka-līlayā-by playing with the ball; īṣat-slight; vrīḍā-by bashfulness; asphuṭa-not very distinct; smita-with smiling; visṛṣṭa-sent; kaṭākṣa-muṣṭaḥ-defeated by the glances; strī-prekṣaṇa-by glancing at that beautiful woman; pratisamīkṣaṇa-and by constantly being watched by Her; vihvala-ātmā-whose mind was agitated; na-not; ātmānam-himself; antike-(situated) nearby; umām-his wife, mother Umā; sva-gaṇān ca-and his associates; veda-Lord Śiva could understand.

While Lord Śiva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and She watched him, he forgot both himself and Umā, his most beautiful wife, as well as his associates nearby.

The material bondage of this world is that a beautiful woman can captivate a handsome man and that a handsome man can captivate a beautiful woman. Such are the affairs that began when Lord Śiva observed the beautiful girl playing with the ball. In such activities, the influence of Cupid is very prominent. As both parties move their eyebrows and glance at one another, their lusty desires increase more and more. Such reciprocations of lusty desire took place between Lord Śiva and the beautiful woman, even though Umā and Lord Śiva's associates were by Lord Śiva's side. Such is the attraction between man and woman in the material world. Lord Śiva was supposed to be above all this attraction, but he was victimized by the captivating power of Lord Viṣṇu. Ṛṣabhadeva thus explains the nature of lusty attraction:

puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti

"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhāg. 5.5.8) When a man and woman exchange feelings of lust, both of them are victimized, and thus they are bound to this material world in various ways.

TEXT 23

tasyāḥ karāgrāt sa tu kanduko yadā

gato vidūraṁ tam anuvrajat-striyāḥ

vāsaḥ sasūtraṁ laghu māruto 'harad

bhavasya devasya kilānupaśyataḥ

SYNONYMS

tasyāḥ-of the beautiful woman; kara-agrāt-from the hand; saḥ-that; tu-but; kandukaḥ-the ball; yadā-when; gataḥ-had gone; vidūram-far off; tam-that ball; anuvrajat-began to follow; striyāḥ-of that woman; vāsaḥ-the covering dress; sa-sūtram-with the belt; laghu-because of being very fine; mārutaḥ-the breeze; aharat-blew away; bhavasya-while Lord Śiva; devasya-the chief demigod; kila-indeed; anupaśyataḥ-was always looking.

When the ball leaped from Her hand and fell at a distance, the woman began to follow it, but as Lord Śiva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her.

TEXT 24

evaṁ tāṁ rucirāpāṅgīṁ

darśanīyāṁ manoramām

dṛṣṭvā tasyāṁ manaś cakre

viṣajjantyāṁ bhavaḥ kila

SYNONYMS

evam-in this way; tām-Her; rucira-apāṅgīm-possessing all attractive features; darśanīyām-pleasing to see; manoramām-beautifully formed; dṛṣṭvā-seeing; tasyām-upon Her; manaḥ cakre-thought; viṣajjantyām-to be attracted by him; bhavaḥ-Lord Śiva; kila-indeed.

Thus Lord Śiva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord Śiva became very much attracted to Her.

Lord Śiva was observing every part of the woman's body, and She was also glancing at him with restless eyes. Thus Śiva thought that She was also attracted to him, and now he wanted to touch Her.

TEXT 25

tayāpahṛta-vijñānas

tat-kṛta-smara-vihvalaḥ

bhavānyā api paśyantyā

gata-hrīs tat-padaṁ yayau

SYNONYMS

tayā-by Her; apahṛta-taken away; vijñānaḥ-good sense; tat-kṛta-done by Her; smara-by the smiling; vihvalaḥ-having become mad for Her; bhavānyāḥ-while Bhavānī, the wife of Lord Śiva; api-although; paśyantyāḥ-was seeing all these incidents; gata-hrīḥ-bereft of all shame; tat-padam-to the place where She was situated; yayau-went.

Lord Śiva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavānī he did not hesitate to approach Her.

TEXT 26

sā tam āyāntam ālokya

vivastrā vrīḍitā bhṛśam

nilīyamānā vṛkṣeṣu

hasantī nānvatiṣṭhata

SYNONYMS

sā-that woman; tam-Lord Śiva; āyāntam-who was coming near; ālokya-seeing; vivastrā-She was naked; vrīḍitā-very bashful; bhṛśam-so much; nilīyamānā-was hiding; vṛkṣeṣu-among the trees; hasantī-smiling; na-not; anvatiṣṭhata-stood in one place.

The beautiful woman was already naked, and when She saw Lord Śiva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place.

TEXT 27

tām anvagacchad bhagavān

bhavaḥ pramuṣitendriyaḥ

kāmasya ca vaśaṁ nītaḥ

kareṇum iva yūthapaḥ

SYNONYMS

tām-Her; anvagacchat-followed; bhagavān-Lord Śiva; bhavaḥ-known as Bhava; pramuṣita-indriyaḥ-whose senses were agitated; kāmasya-of lusty desires; ca-and; vaśam-victimized; nītaḥ-having become; kareṇum-a female elephant; iva-just as; yūthapaḥ-a male elephant.

His senses being agitated, Lord Śiva, victimized by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant.

TEXT 28

so 'nuvrajyātivegena

gṛhītvānicchatīṁ striyam

keśa-bandha upānīya

bāhubhyāṁ pariṣasvaje

SYNONYMS

saḥ-Lord Śiva; anuvrajya-following Her; ati-vegena-with great speed; gṛhītvā-catching; anicchatīm-although She was not willing to be caught; striyam-the woman; keśa-bandhe-on the cluster of hair; upānīya-dragging Her near; bāhubhyām-with his arms; pariṣasvaje-embraced Her.

After following Her with great speed, Lord Śiva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms.

TEXTS 29–30

sopagūḍhā bhagavatā

kariṇā kariṇī yathā

itas tataḥ prasarpantī

viprakīrṇa-śiroruhā

ātmānaṁ mocayitvāṅga

surarṣabha-bhujāntarāt

prādravat sā pṛthu-śroṇī

māyā deva-vinirmitā

SYNONYMS

sā-the woman; upagūḍhā-being captured and embraced; bhagavatā-by Lord Śiva; kariṇā-by a male elephant; kariṇī-a she-elephant; yathā-as; itaḥ tataḥ-here and there; prasarpantī-swirling like a snake; viprakīrṇa-scattered; śiroruhā-all the hair on Her head; ātmānam-Herself; mocayitvā-releasing; aṅga-O King; sura-ṛṣabha-of the best of the demigods (Lord Śiva); bhuja-antarāt-from the entanglement in the midst of the arms; prādravat-began to run very fast; sā-She; pṛthu-śroṇī-bearing very large hips; māyā-internal potency; deva-vinirmitā-exhibited by the Supreme Personality of Godhead.

Being embraced by Lord Śiva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamāyā presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Śiva's arms and ran away.

TEXT 31

tasyāsau padavīṁ rudro

viṣṇor adbhuta-karmaṇaḥ

pratyapadyata kāmena

vairiṇeva vinirjitaḥ

SYNONYMS

tasya-of He who is the Supreme Lord; asau-Lord Śiva; padavīm-the place; rudraḥ-Lord Śiva; viṣṇoḥ-of Lord Viṣṇu; adbhuta-karmaṇaḥ-of He who acts very wonderfully; pratyapadyata-began to follow; kāmena-by lusty desire; vairiṇā iva-as if by an enemy; vinirjitaḥ-being harassed.

As if harassed by an enemy in the form of lusty desires, Lord Śiva followed the path of Lord Viṣṇu, who acts very wonderfully and who had taken the form of Mohinī.

Lord Śiva cannot be victimized by māyā. Therefore it is to be understood that Lord Śiva was being thus harassed by Lord Viṣṇu's internal potency. Lord Viṣṇu can perform many wonderful activities through His various potencies.

parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

(Śvetāśvatara Upaniṣad 6.8)

The Supreme Lord has various potencies, by which He can act very efficiently. To do anything expertly, He doesn't even need to contemplate. Since Lord Śiva was being harassed by the woman, it is to be understood that this was being done not by a woman but by Lord Viṣṇu Himself.

TEXT 32

tasyānudhāvato retaś

caskandāmogha-retasaḥ

śuṣmiṇo yūthapasyeva

vāsitām anudhāvataḥ

SYNONYMS

tasya-of him (Lord Śiva); anudhāvataḥ-who was following; retaḥ-the semen; caskanda-discharged; amogha-retasaḥ-of that person whose discharge of semen never goes in vain; śuṣmiṇaḥ-mad; yūthapasya-of a male elephant; iva-just like; vāsitām-to a female elephant able to conceive pregnancy; anudhāvataḥ-following.

Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Śiva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain.

TEXT 33

yatra yatrāpatan mahyāṁ

retas tasya mahātmanaḥ

tāni rūpyasya hemnaś ca

kṣetrāṇy āsan mahī-pate

SYNONYMS

yatra-wherever; yatra-and wherever; apatat-fell; mahyām-on the surface of the world; retaḥ-the semen; tasya-of him; mahā-ātmanaḥ-of the great personality (Lord Śiva); tāni-all those places; rūpyasya-of silver; hemnaḥ-of gold; ca-and; kṣetrāṇi-mines; āsan-became; mahī-pate-O King.

O King, wheresoever on the surface of the globe fell the semen of the great personality of Lord Śiva, mines of gold and silver later appeared.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that those who seek gold and silver can worship Lord Śiva for material opulences. Lord Śiva lives under a bael tree and does not even construct a house in which to dwell, but although he is apparently poverty-stricken, his devotees are sometimes opulently endowed with large quantities of silver and gold. Parīkṣit Mahārāja later asks about this, and Śukadeva Gosvāmī replies.

TEXT 34

sarit-saraḥsu śaileṣu

vaneṣūpavaneṣu ca

yatra kva cāsann ṛṣayas

tatra sannihito haraḥ

SYNONYMS

sarit-near the shores of the rivers; saraḥsu-and near the lakes; śaileṣu-near the mountains; vaneṣu-in the forests; upavaneṣu-in the gardens or small forests; ca-also; yatra-wherever; kva-anywhere; ca-also; āsan-were exiting; ṛṣayaḥ-great sages; tatra-there; sannihitaḥ-was present; haraḥ-Lord Śiva.

Following Mohinī, Lord Śiva went everywhere-near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Mohinī-mūrti dragged Lord Śiva to so many places, especially to where the great sages lived, to instruct the sages that their Lord Śiva had become mad for a beautiful woman. Thus although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman. The śāstras enjoin:

mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati

"One should not stay in a solitary place with a woman, even if she be his mother, sister or daughter, for the senses are so uncontrollably powerful that in the presence of a woman one may become agitated, even if he is very learned and advanced." (Bhāg. 9.19.17)

TEXT 35

skanne retasi so 'paśyad

ātmānaṁ deva-māyayā

jaḍīkṛtaṁ nṛpa-śreṣṭha

sannyavartata kaśmalāt

SYNONYMS

skanne-when fully discharged; retasi-the semen; saḥ-Lord Śiva; apaśyat-saw; ātmānam-his own self; deva-māyayā-by the māyā of the Supreme Personality of Godhead; jaḍīkṛtam-had become victimized as a fool; nṛpa-śreṣṭha-O best of kings (Mahārāja Parīkṣit); sannyavartata-restrained himself further; kaśmalāt-from illusion.

O Mahārāja Parīkṣit, best of kings, when Lord Śiva had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further māyā.

Once one is agitated by lusty desires upon seeing a woman, those desires increase more and more, but when semen is discharged in the act of sex, the lusty desires diminish. The same principle acted upon Lord Śiva. He was allured by the beautiful woman Mohinī-mūrti, but when his semen had been fully discharged, he came to his senses and realized how he had been victimized as soon as he saw the woman in the forest. If one is trained to protect his semen by observing celibacy, naturally he is not attracted by the beauty of a woman. If one can remain a brahmacārī, he saves himself so much trouble in material existence. Material existence means enjoying the pleasure of sexual intercourse (yan maithunādi-gṛhamedhi-sukham [SB 7.9.45]). If one is educated about sex life and is trained to protect his semen, he is saved from the danger of material existence.

TEXT 36

athāvagata-māhātmya

ātmano jagad-ātmanaḥ

aparijñeya-vīryasya

na mene tad u hādbhutam

SYNONYMS

atha-thus; avagata-being fully convinced about; māhātmyaḥ-the greatness; ātmanaḥ-of himself; jagat-ātmanaḥ-and of the Supreme Personality of Godhead; aparijñeya-vīryasya-who has unlimited potency; na-not; mene-did consider; tat-the miraculous activities of the Supreme Personality of Godhead in bewildering him; u ha-certainly; adbhutam-as wonderful.

Thus Lord Śiva could understand his position and that of the Supreme Personality of Godhead, who has unlimited potencies. Having reached this understanding, he was not at all surprised by the wonderful way Lord Viṣṇu had acted upon him.

The Supreme Personality of Godhead is known as all-powerful because no one can excel Him in any activity. In Bhagavad-gītā (7.7) the Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth, there is no truth superior to Me." No one can equal the Lord or be greater than Him, for He is the master of everyone. As stated in Caitanya-caritāmṛta (Ādi 5.142), ekale īśvara kṛṣṇa, āra saba bhṛtya. The Supreme Personality of Godhead, Kṛṣṇa, is the only master of everyone, including even Lord Śiva, what to speak of others. Lord Śiva was already aware of the supreme power of Lord Viṣṇu, but when he was actually put into bewilderment, he felt proud to have such an exalted master.

TEXT 37

tam aviklavam avrīḍam

ālakṣya madhusūdanaḥ

uvāca parama-prīto

bibhrat svāṁ pauruṣīṁ tanum

SYNONYMS

tam-him (Lord Śiva); aviklavam-without being agitated by the incident that had taken place; avrīḍam-without being ashamed; ālakṣya-seeing; madhu-sūdanaḥ-the Supreme Personality of Godhead, who is known as Madhusūdana, the killer of the demon Madhu; uvāca-said; parama-prītaḥ-being very pleased; bibhrat-assuming; svām-His own; pauruṣīm-original; tanum-form.

Seeing Lord Śiva unagitated and unashamed, Lord Viṣṇu [Madhusūdana] was very pleased. Thus He resumed His original form and spoke as follows.

Although Lord Śiva was aghast at the potency of Lord Viṣṇu, he did not feel ashamed. Rather, he was proud to be defeated by Lord Viṣṇu. Nothing is hidden from the Supreme Personality of Godhead, for He is in everyone's heart. Indeed, the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Whatever happened had taken place under the direction of the Supreme Personality of Godhead, and therefore there was no cause to be sorry or ashamed. Although Lord Śiva is never defeated by anyone, when defeated by Lord Viṣṇu he felt proud that he had such an exalted and powerful master.

TEXT 38

śrī-bhagavān uvāca

diṣṭyā tvaṁ vibudha-śreṣṭha

svāṁ niṣṭhām ātmanā sthitaḥ

yan me strī-rūpayā svairaṁ

mohito 'py aṅga māyayā

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; diṣṭyā-all auspiciousness; tvam-unto you; vibudha-śreṣṭha-O best of all the demigods; svām-in your own; niṣṭhām-fixed situation; ātmanā-of your own self; sthitaḥ-you are situated; yat-as; me-Mine; strī-rūpayā-appearance like a woman; svairam-sufficiently; mohitaḥ-enchanted; api-in spite of; aṅga-O Lord Śiva; māyayā-by My potency.

The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you.

Since Lord Śiva is the best of the demigods, he is the best of all devotees (vaiṣṇavānāṁ yathā śambhuḥ). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding. After being amply harassed by Lord Viṣṇu's potency, Lord Śiva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gītā (6.22), yasmin sthito na duḥkhena guruṇāpi vicālyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Śambhu is one.

TEXT 39

ko nu me 'titaren māyāṁ

viṣaktas tvad-ṛte pumān

tāṁs tān visṛjatīṁ bhāvān

dustarām akṛtātmabhiḥ

SYNONYMS

kaḥ-what; nu-indeed; me-My; atitaret-can surpass; māyām-illusory energy; viṣaktaḥ-attached to material sense enjoyment; tvat-ṛte-except for you; pumān-person; tān-such conditions; tān-unto the materially attached persons; visṛjatīm-in surpassing; bhāvān-reactions of material activities; dustarām-very difficult to surmount; akṛta-ātmabhiḥ-by persons unable to control their senses.

My dear Lord Śambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount.

Of the three chief demigods-Brahmā, Viṣṇu and Maheśvara-all but Viṣṇu are under the influence of māyā. In Caitanya-caritāmṛta, they are described as māyī, which means "under māyā's influence." But even though Lord Śiva associates with māyā, he is not influenced. The living entities are affected by māyā, but although Lord Śiva apparently associates with māyā, he is not affected. In other words, all living entities within this material world except for Lord Śiva are swayed by māyā. Lord Śiva is therefore neither viṣṇu-tattva nor jīva-tattva. He is between the two.

TEXT 40

seyaṁ guṇa-mayī māyā

na tvām abhibhaviṣyati

mayā sametā kālena

kāla-rūpeṇa bhāgaśaḥ

SYNONYMS

sā-that insurmountable; iyam-this; guṇa-mayī-consisting of the three modes of material nature; māyā-illusory energy; na-not; tvām-you; abhibhaviṣyati-will be able to bewilder in the future; mayā-with Me; sametā-joined; kālena-eternal time; kāla-rūpeṇa-in the form of time; bhāgaśaḥ-with her different parts.

The material, external energy [māyā], who cooperates with Me in creation and who is manifested in the three modes of nature, will not be able to bewilder you any longer.

When Lord Śiva was present, his wife, Durgā, was also there. Durgā works in cooperation with the Supreme Personality of Godhead in creating the cosmic manifestation. The Lord says in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "The material energy [prakṛti] works under My direction, O son of Kuntī, and is producing all moving and unmoving beings." Prakṛti is Durgā.

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
[Bs. 5.44]

The entire cosmos is created by Durgā in cooperation with Lord Viṣṇu in the form of kāla, time. Sa īkṣata lokān nu sṛjā. Sa imāḹ lokān asṛjata. This is the version of the Vedas (Aitareya Upaniṣad 1.1.1–2). Māyā happens to be the wife of Lord Śiva, and thus Lord Śiva is in association with māyā, but Lord Viṣṇu here assures Lord Śiva that this māyā will no longer be able to captivate him.

TEXT 41

śrī-śuka uvāca

evaṁ bhagavatā rājan

śrīvatsāṅkena sat-kṛtaḥ

āmantrya taṁ parikramya

sagaṇaḥ svālayaṁ yayau

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; bhagavatā-by the Supreme Personality of Godhead; rājan-O King; śrīvatsa-aṅkena-who always carries the mark of Śrīvatsa on His breast; sat-kṛtaḥ-being very much applauded; āmantrya-taking permission from; tam-Him; parikramya-circumambulating; sa-gaṇaḥ-with his associates; sva-ālayam-to his own abode; yayau-went back.

Śukadeva Gosvāmī said: O King, having thus been praised by the Supreme Personality, who bears the mark of Śrīvatsa on His chest, Lord Śiva circumambulated Him. Then, after taking permission from Him, Lord Śiva returned to his abode, Kailāsa, along with his associates.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that when Lord Śiva was offering obeisances unto Lord Viṣṇu, Lord Viṣṇu arose and embraced him. Therefore the word śrīvatsāṅkena is used here. The mark of Śrīvatsa adorns the chest of Lord Viṣṇu, and therefore when Lord Viṣṇu embraced Lord Śiva while being circumambulated, the Śrīvatsa mark touched Lord Śiva's bosom.

TEXT 42

ātmāṁśa-bhūtāṁ tāṁ māyāṁ

bhavānīṁ bhagavān bhavaḥ

sammatām ṛṣi-mukhyānāṁ

prītyācaṣṭātha bhārata

SYNONYMS

ātma-aṁśa-bhūtām-a potency of the Supreme Soul; tām-unto her; māyām-the illusory energy; bhavānīm-who is the wife of Lord Śiva; bhagavān-the powerful; bhavaḥ-Lord Śiva; sammatām-accepted; ṛṣi-mukhyānām-by the great sages; prītyā-in jubilation; ācaṣṭa-began to address; atha-then; bhārata-O Mahārāja Parīkṣit, descendant of Bharata.

O descendant of Bharata Mahārāja, Lord Śiva, in jubilation, then addressed his wife, Bhavānī, who is accepted by all authorities as the potency of Lord Viṣṇu.

TEXT 43

ayi vyapaśyas tvam ajasya māyāṁ

parasya puṁsaḥ para-devatāyāḥ

ahaṁ kalānām ṛṣabho 'pi muhye

yayāvaśo 'nye kim utāsvatantrāḥ

SYNONYMS

ayi-oh; vyapaśyaḥ-have seen; tvam-you; ajasya-of the unborn; māyām-the illusory energy; parasya puṁsaḥ-of the Supreme Person; para-devatāyāḥ-the Absolute Truth; aham-myself; kalānām-of plenary portions; ṛṣabhaḥ-the chief; api-although; muhye-became bewildered; yayā-by her; avaśaḥ-imperceptibly; anye-others; kim uta-what to speak of; asvatantrāḥ-fully dependent on māyā.

Lord Śiva said: O Goddess, you have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on māyā?

TEXT 44

yaṁ mām apṛcchas tvam upetya yogāt

samā-sahasrānta upārataṁ vai

sa eṣa sākṣāt puruṣaḥ purāṇo

na yatra kālo viśate na vedaḥ

SYNONYMS

yam-about whom; mām-from me; apṛcchaḥ-inquired; tvam-you; upetya-coming near me; yogāt-from performing mystic yoga; samā-years; sahasra-ante-at the end of one thousand; upāratam-ceasing; vai-indeed; saḥ-He; eṣaḥ-here is; sākṣāt-directly; puruṣaḥ-the Supreme Person; purāṇaḥ-the original; na-not; yatra-where; kālaḥ-eternal time; viśate-can enter; na-nor; vedaḥ-the Vedas.

When I finished performing mystic yoga for one thousand years, you asked me upon whom I was meditating. Now, here is that Supreme Person to whom time has no entrance and who the Vedas cannot understand.

Eternal time enters anywhere and everywhere, but it cannot enter the kingdom of god. Nor can the Vedas understand the Supreme Personality of Godhead. This is an indication of the Lord's being omnipotent, omnipresent and omniscient.

TEXT 45

śrī-śuka uvāca

iti te 'bhihitas tāta

vikramaḥ śārṅga-dhanvanaḥ

sindhor nirmathane yena

dhṛtaḥ pṛṣṭhe mahācalaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; te-unto you; abhihitaḥ-explained; tāta-my dear King; vikramaḥ-prowess; śārṅga-dhanvanaḥ-of the Supreme Personality of Godhead, who carries the Śārṅga bow; sindhoḥ-of the ocean of milk; nirmathane-in the churning; yena-by whom; dhṛtaḥ-was held; pṛṣṭhe-on the back; mahā-acalaḥ-the great mountain.

Śukadeva Gosvāmī said: My dear King, the person who bore the great mountain on His back for the churning of the ocean of milk is the same Supreme Personality of Godhead, known as Śārṅga-dhanvā. I have now described to you His prowess.

TEXT 46

etan muhuḥ kīrtayato 'nuśṛṇvato

na riṣyate jātu samudyamaḥ kvacit

yad uttamaśloka-guṇānuvarṇanaṁ

samasta-saṁsāra-pariśramāpaham

SYNONYMS

etat-this narration; muhuḥ-constantly; kīrtayataḥ-of one who chants; anuśṛṇvataḥ-and also hears; na-not; riṣyate-annihilated; jātu-at any time; samudyamaḥ-the endeavor; kvacit-at any time; yat-because; uttamaśloka-of the Supreme Personality of Godhead; guṇa-anuvarṇanam-describing the transcendental qualities; samasta-all; saṁsāra-of material existence; pariśrama-misery; apaham-finishing.

The endeavor of one who constantly hears or describes this narration of the churning of the ocean of milk will never be fruitless. Indeed, chanting the glories of the Supreme Personality of Godhead is the only means to annihilate all sufferings in this material world.

TEXT 47

asad-aviṣayam aṅghriṁ bhāva-gamyaṁ prapannān

amṛtam amara-varyān āśayat sindhu-mathyam

kapaṭa-yuvati-veṣo mohayan yaḥ surārīṁs

tam aham upasṛtānāṁ kāma-pūraṁ nato 'smi

SYNONYMS

asat-aviṣayam-not understood by the atheists; aṅghrim-unto the lotus feet of the Supreme Personality of Godhead; bhāva-gamyam-understood by devotees; prapannān-fully surrendered; amṛtam-the nectar; amara-varyān-only unto the demigods; āśayat-gave to drink; sindhu-mathyam-produced from the ocean of milk; kapaṭa-yuvati-veṣaḥ-appearing as a false young girl; mohayan-captivating; yaḥ-He who; sura-arīn-the enemies of the demigods; tam-unto Him; aham-I; upasṛtānām-of the devotees; kāma-pūram-who fulfills all desires; nataḥ asmi-I offer my respectful obeisances.

Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the ocean of milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances.

The instruction of this narration concerning the churning of the milk ocean is clearly manifested by the Supreme Personality of Godhead. Although He is equal to everyone, because of natural affection He favors His devotees. The Lord says in Bhagavad-gītā (9.29):

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." This partiality of the Supreme Personality of Godhead is natural. A person cares for his children not because of partiality but in a reciprocation of love. The children depend on the father's affection, and the father affectionately maintains the children. Similarly, because devotees do not know anything but the lotus feet of the Lord, the Lord is always prepared to give protection to His devotees and fulfill their desires. He therefore says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes."

Thus end the Bhaktivedanta purports of the Eighth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Mohinī-mūrti Incarnation Bewilders Lord Śiva."

Chapter Thirteen

Description of Future Manus

Of the fourteen Manus, six Manus have already been described. Now, this chapter will consecutively describe each Manu from the seventh to the fourteenth.

The seventh Manu, who is the son of Vivasvān, is known as Śrāddhadeva. He has ten sons, named Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nābhāga, Diṣṭa, Tarūṣa, Pṛṣadhra and Vasumān. In this manvantara, or reign of Manu, among the demigods are the Ādityas, Vasus, Rudras, Viśvedevas, Maruts, Aśvinī-kumāras and Ṛbhus. The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. During this period of Manu, the Supreme Personality of Godhead Viṣṇu appears from the womb of Aditi in His incarnation as the son of Kaśyapa.

In the period of the eighth Manu, the Manu is Sāvarṇi. His sons are headed by Nirmoka, and among the demigods are the Sutapās. Bali, the son of Virocana, is Indra, and Gālava and Paraśurāma are among the seven sages. In this age of Manu, the incarnation of the Supreme Personality of Godhead appears as Sārvabhauma, the son of Devaguhya and Sarasvatī.

In the period of the ninth Manu, the Manu is Dakṣa-sāvarṇi. His sons are headed by Bhūtaketu, and among the demigods are the Marīcigarbhas. Adbhuta is Indra, and among the seven sages is Dyutimān. In this period of Manu, the incarnation Ṛṣabha is born of Āyuṣmān and Ambudhārā.

In the period of the tenth Manu, the Manu is Brahma-sāvarṇi. Among his sons is Bhūriṣeṇa, and the seven sages are Haviṣmān and others. Among the demigods are the Suvāsanas, and Śambhu is Indra. The incarnation in this period of Manu is Viṣvaksena, who is a friend of Śambhu and who is born from the womb of Viṣūcī in the house of a brāhmaṇa named Viśvasraṣṭā.

In the period of the eleventh Manu, the Manu is Dharma-sāvarṇi, who has ten sons, headed by Satyadharma. Among the demigods are the Vihaṅgamas, Indra is known as Vaidhṛta, and the seven sages are Aruṇa and others. In this manvantara, the incarnation is Dharmasetu, who is born of Vaidhṛtā and Āryaka.

In the period of the twelfth Manu, the Manu is Rudra-sāvarṇi, whose sons are headed by Devavān. The demigods are the Haritas and others, Indra is Ṛtadhāmā, and the seven sages are Tapomūrti and others. The incarnation in this manvantara is Sudhāmā, or Svadhāmā, who is born from the womb of Sunṛtā. His father's name is Satyasahā.

In the period of the thirteenth Manu, the Manu is Deva-sāvarṇi. Among his sons is Citrasena, the demigods are the Sukarmās and others, Indra is Divaspati, and Nirmoka is among the sages. The manvantara-avatāra is Yogeśvara, who is born of Devahotra and Bṛhatī.

In the period of the fourteenth Manu, the Manu is Indra-sāvarṇi. Among his sons are Uru and Gambhīra, the demigods are the Pavitras and others, Indra is Śuci, and among the sages are Agni and Bāhu. The incarnation of this manvantara is known as Bṛhadbhānu. He is born of Satrāyaṇa from the womb of Vitānā.

The total duration of the periods ruled by these Manus is calculated to be one thousand catur-yugas, or 4,300,000 times 1,000 years.

TEXT 1

śrī-śuka uvāca

manur vivasvataḥ putraḥ

śrāddhadeva iti śrutaḥ

saptamo vartamāno yas

tad-apatyāni me śṛṇu

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; manuḥ-Manu; vivasvataḥ-of the sun-god; putraḥ-son; śrāddhadevaḥ-as Śrāddhadeva; iti-thus; śrutaḥ-known, celebrated; saptamaḥ-seventh; vartamānaḥ-at the present moment; yaḥ-he who; tat-his; apatyāni-children; me-from me; śṛṇu-just hear.

Śukadeva Gosvāmī said: The present Manu, who is named Śrāddhadeva, is the son of Vivasvān, the predominating deity on the sun planet. Śrāddhadeva is the seventh Manu. Now please hear from me as I describe his sons.

TEXTS 2–3

ikṣvākur nabhagaś caiva

dhṛṣṭaḥ śaryātir eva ca

nariṣyanto 'tha nābhāgaḥ

saptamo diṣṭa ucyate

tarūṣaś ca pṛṣadhraś ca

daśamo vasumān smṛtaḥ

manor vaivasvatasyaite

daśa-putrāḥ parantapa

SYNONYMS

ikṣvākuḥ-Ikṣvāku; nabhagaḥ-Nabhaga; ca-also; eva-indeed; dhṛṣṭaḥ-Dhṛṣṭa; śaryātiḥ-Śaryāti; eva-certainly; ca-also; nariṣyantaḥ-Nariṣyanta; atha-as well as; nābhāgaḥ-Nābhāga; saptamaḥ-the seventh one; diṣṭaḥ-Diṣṭa; ucyate-is so celebrated; tarūṣaḥ ca-and Tarūṣa; pṛṣadhraḥ ca-and Pṛṣadhra; daśamaḥ-the tenth one; vasumān-Vasumān; smṛtaḥ-known; manoḥ-of Manu; vaivasvatasya-of Vaivasvata; ete-all these; daśa-putrāḥ-ten sons; parantapa-O King.

O King Parīkṣit, among the ten sons of Manu are Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta and Nābhāga. The seventh son is known as Diṣṭa. Then come Tarūṣa and Pṛṣadhra, and the tenth son is known as Vasumān.

TEXT 4

ādityā vasavo rudrā

viśvedevā marud-gaṇāḥ

aśvināv ṛbhavo rājann

indras teṣāṁ purandaraḥ

SYNONYMS

ādityāḥ-the Ādityas; vasavaḥ-the Vasus; rudrāḥ-the Rudras; viśvedevāḥ-the Viśvedevas; marut-gaṇāḥ-and the Maruts; aśvinau-the two Aśvinī brothers; ṛbhavaḥ-the Ṛbhus; rājan-O King; indraḥ-the king of heaven; teṣām-of them; purandaraḥ-Purandara.

In this manvantara, O King, the Ādityas, the Vasus, the Rudras, the Viśvedevas, the Maruts, the two Aśvinī-kumāra brothers and the Ṛbhus are the demigods. Their head king [Indra] is Purandara.

TEXT 5

kaśyapo 'trir vasiṣṭhaś ca

viśvāmitro 'tha gautamaḥ

jamadagnir bharadvāja

iti saptarṣayaḥ smṛtāḥ

SYNONYMS

kaśyapaḥ-Kaśyapa; atriḥ-Atri; vasiṣṭhaḥ-Vasiṣṭha; ca-and; viśvāmitraḥ-Viśvāmitra; atha-as well as; gautamaḥ-Gautama; jamadagniḥ-Jamadagni; bharadvājaḥ-Bharadvāja; iti-thus; sapta-ṛṣayaḥ-the seven sages; smṛtāḥ-celebrated.

Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja are known as the seven sages.

TEXT 6

atrāpi bhagavaj-janma

kaśyapād aditer abhūt

ādityānām avarajo

viṣṇur vāmana-rūpa-dhṛk

SYNONYMS

atra-in this Manu's reign; api-certainly; bhagavat-janma-appearance of the Supreme Personality of Godhead; kaśyapāt-by Kaśyapa Muni; aditeḥ-of mother Aditi; abhūt-became possible; ādityānām-of the Ādityas; avara-jaḥ-the youngest; viṣṇuḥ-Lord Viṣṇu Himself; vāmana-rūpa-dhṛk-appearing as Lord Vāmana.

In this manvantara, the Supreme Personality of Godhead appeared as the youngest of all the Ādityas, known as Vāmana, the dwarf. His father was Kaśyapa and His mother Aditi.

TEXT 7

saṅkṣepato mayoktāni

sapta-manvantarāṇi te

bhaviṣyāṇy atha vakṣyāmi

viṣṇoḥ śaktyānvitāni ca

SYNONYMS

saṅkṣepataḥ-in brief; mayā-by me; uktāni-explained; sapta-seven; manu-antarāṇi-changes of Manu; te-unto you; bhaviṣyāṇi-the future Manus; atha-also; vakṣyāmi-I shall speak; viṣṇoḥ-of Lord Viṣṇu; śaktyā anvitāni-empowered by the energy; ca-also.

I have briefly explained to you the position of the seven Manus. Now I shall describe the future Manus, along with the incarnations of Lord Viṣṇu.

TEXT 8

vivasvataś ca dve jāye

viśvakarma-sute ubhe

saṁjñā chāyā ca rājendra

ye prāg abhihite tava

SYNONYMS

vivasvataḥ-of Vivasvān; ca-also; dve-two; jāye-wives; viśvakarma-sute-the two daughters of Viśvakarmā; ubhe-both of them; saṁjñā-Saṁjñā; chāyā-Chāyā; ca-and; rāja-indra-O King; ye-both of whom; prāk-before; abhihite-described; tava-unto you.

O King, I have previously described [in the Sixth Canto] the two daughters of Viśvakarmā, named Saṁjñā and Chāyā, who were the first two wives of Vivasvān.

TEXT 9

tṛtīyāṁ vaḍavām eke

tāsāṁ saṁjñā-sutās trayaḥ

yamo yamī śrāddhadevaś

chāyāyāś ca sutāñ chṛṇu

SYNONYMS

tṛtīyām-the third wife; vaḍavām-Vaḍavā; eke-some people; tāsām-of all three wives; saṁjñā-sutāḥ trayaḥ-three issues of Saṁjñā; yamaḥ-one son named Yama; yamī-Yamī, a daughter; śrāddhadevaḥ-Śrāddhadeva, another son; chāyāyāḥ-of Chāyā; ca-and; sutān-the sons; śṛṇu-just hear about.

It is said that the sun-god had a third wife, named Vaḍavā. Of the three wives, the wife named Saṁjñā had three children-Yama, Yamī and Śrāddhadeva. Now let me describe the children of Chāyā.

TEXT 10

sāvarṇis tapatī kanyā

bhāryā saṁvaraṇasya yā

śanaiścaras tṛtīyo 'bhūd

aśvinau vaḍavātmajau

SYNONYMS

sāvarṇiḥ-Sāvarṇi; tapatī-Tapatī; kanyā-the daughter; bhāryā-the wife; saṁvaraṇasya-of King Saṁvaraṇa; yā-she who; śanaiścaraḥ-Śanaiścara; tṛtīyaḥ-the third issue; abhūt-took birth; aśvinau-the two Aśvinī-kumāras; vaḍavā-ātma-jau-the sons of the wife known as Vaḍavā.

Chāyā had a son named Sāvarṇi and a daughter named Tapatī, who later became the wife of King Saṁvaraṇa. Chāyā's third child is known as Śanaiścara [Saturn]. Vaḍavā gave birth to two sons, namely the Aśvinī brothers.

TEXT 11

aṣṭame 'ntara āyāte

sāvarṇir bhavitā manuḥ

nirmoka-virajaskādyāḥ

sāvarṇi-tanayā nṛpa

SYNONYMS

aṣṭame-the eighth; antare-Manu's period; āyāte-when arrived; sāvarṇiḥ-Sāvarṇi; bhavitā-will become; manuḥ-the eighth Manu; nirmoka-Nirmoka; virajaska-ādyāḥ-Virajaska and others; sāvarṇi-of Sāvarṇi; tanayāḥ-the sons; nṛpa-O King.

O King, when the period of the eighth Manu arrives, Sāvarṇi will become the Manu. Nirmoka and Virajaska will be among his sons.

The present reign is that of Vaivasvata Manu. According to astronomical calculations, we are now in the twenty-eighth yuga of Vaivasvata Manu. Each Manu lives for seventy-one yugas, and fourteen such Manus rule in one day of Lord Brahmā. We are now in the period of Vaivasvata Manu, the seventh Manu, and the eighth Manu will come into existence after many millions of years. But Śukadeva Gosvāmī, having heard from authorities, foretells that the eighth Manu will be Sāvarṇi and that Nirmoka and Virajaska will be among his sons. Śāstra can foretell what will happen millions and millions of years in the future.

TEXT 12

tatra devāḥ sutapaso

virajā amṛtaprabhāḥ

teṣāṁ virocana-suto

balir indro bhaviṣyati

SYNONYMS

tatra-in that period of Manu; devāḥ-the demigods; sutapasaḥ-the Sutapās; virajāḥ-the Virajas; amṛtaprabhāḥ-the Amṛtaprabhas; teṣām-of them; virocana-sutaḥ-the son of Virocana; baliḥ-Mahārāja Bali; indraḥ-the king of heaven; bhaviṣyati-will become.

In the period of the eighth Manu, among the demigods will be the Sutapās, the Virajas and the Amṛtaprabhas. The king of the demigods, Indra, will be Bali Mahārāja, the son of Virocana.

TEXT 13

dattvemāṁ yācamānāya

viṣṇave yaḥ pada-trayam

rāddham indra-padaṁ hitvā

tataḥ siddhim avāpsyati

SYNONYMS

dattvā-giving in charity; imām-this entire universe; yācamānāya-who was begging from him; viṣṇave-unto Lord Viṣṇu; yaḥ-Bali Mahārāja; pada-trayam-three paces of land; rāddham-achieved; indra-padam-the post of Indra; hitvā-giving up; tataḥ-thereafter; siddhim-perfection; avāpsyati-will achieve.

Bali Mahārāja gave a gift of three paces of land to Lord Viṣṇu, and because of this charity he lost all the three worlds. Later, however, when Lord Viṣṇu is pleased because of Bali's giving everything to Him, Bali Mahārāja will achieve the perfection of life.

In Bhagavad-gītā (7.3) it is stated, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: out of many millions of people, one may attempt to achieve success in life. This success is explained here. Rāddham indra-padaṁ hitvā tataḥ siddhim avāpsyati. Siddhi consists of achieving the favor of Lord Viṣṇu, not the yoga-siddhis. The yoga-siddhis-aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā-are temporary. The ultimate siddhi is to achieve the favor of Lord Viṣṇu.

TEXT 14

yo 'sau bhagavatā baddhaḥ

prītena sutale punaḥ

niveśito 'dhike svargād

adhunāste sva-rāḍ iva

SYNONYMS

yaḥ-Bali Mahārāja; asau-he; bhagavatā-by the Personality of Godhead; baddhaḥ-bound; prītena-because of favor; sutale-in the kingdom of Sutala; punaḥ-again; niveśitaḥ-situated; adhike-more opulent; svargāt-than the heavenly planets; adhunā-at the present moment; āste-is situated; sva-rāṭ iva-equal to the position of Indra.

With great affection, the Personality of Godhead bound Bali and then installed him in the kingdom of Sutala, which is more opulent than the heavenly planets. Mahārāja Bali now resides on that planet and is more comfortably situated than Indra.

TEXTS 15–16

gālavo dīptimān rāmo

droṇa-putraḥ kṛpas tathā

ṛṣyaśṛṅgaḥ pitāsmākaṁ

bhagavān bādarāyaṇaḥ

ime saptarṣayas tatra

bhaviṣyanti sva-yogataḥ

idānīm āsate rājan

sve sva āśrama-maṇḍale

SYNONYMS

gālavaḥ-Gālava; dīptimān-Dīptimān; rāmaḥ-Paraśurāma; droṇa-putraḥ-the son of Droṇācārya, namely Aśvatthāmā; kṛpaḥ-Kṛpācārya; tathā-as well; ṛṣyaśṛṅgaḥ-Ṛṣyaśṛṅga; pitā asmākam-our father; bhagavān-the incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; ime-all of them; sapta-ṛṣayaḥ-the seven sages; tatra-in the eighth manvantara; bhaviṣyanti-will become; sva-yogataḥ-as a result of their service to the Lord; idānīm-at the present moment; āsate-they are all existing; rājan-O King; sve sve-in their own; āśrama-maṇḍale-different hermitages.

O King, during the eighth manvantara, the great personalities Gālava, Dīptimān, Paraśurāma, Aśvatthāmā, Kṛpācārya, Ṛṣyaśṛṅga and our father, Vyāsadeva, the incarnation of Nārāyaṇa, will be the seven sages. For the present, they are all residing in their respective āśramas.

TEXT 17

devaguhyāt sarasvatyāṁ

sārvabhauma iti prabhuḥ

sthānaṁ purandarād dhṛtvā

balaye dāsyatīśvaraḥ

SYNONYMS

devaguhyāt-from His father, Devaguhya; sarasvatyām-in the womb of Sarasvatī; sārvabhaumaḥ-Sārvabhauma; iti-thus; prabhuḥ-the master; sthānam-place; purandarāt-from Lord Indra; hṛtvā-taking away by force; balaye-unto Bali Mahārāja; dāsyati-will give; īśvaraḥ-the master.

In the eighth manvantara, the greatly powerful Personality of Godhead Sārvabhauma will take birth. His father will be Devaguhya, and His mother will be Sarasvatī. He will take the kingdom away from Purandara [Lord Indra] and give it to Bali Mahārāja.

TEXT 18

navamo dakṣa-sāvarṇir

manur varuṇa-sambhavaḥ

bhūtaketur dīptaketur

ity ādyās tat-sutā nṛpa

SYNONYMS

navamaḥ-ninth; dakṣa-sāvarṇiḥ-Dakṣa-sāvarṇi; manuḥ-the Manu; varuṇa-sambhavaḥ-born as the son of Varuṇa; bhūtaketuḥ-Bhūtaketu; dīptaketuḥ-Dīptaketu; iti-thus; ādyāḥ-and so on; tat-his; sutāḥ-sons; nṛpa-O King.

O King, the ninth Manu will be Dakṣa-sāvarṇi, who is born of Varuṇa. Among his sons will be Bhūtaketu, and Dīptaketu.

TEXT 19

pārā-marīcigarbhādyā

devā indro 'dbhutaḥ smṛtaḥ

dyutimat-pramukhās tatra

bhaviṣyanty ṛṣayas tataḥ

SYNONYMS

pārā-the Pāras; marīcigarbha-the Marīcigarbhas; ādyāḥ-like that; devāḥ-the demigods; indraḥ-the king of heaven; adbhutaḥ-Adbhuta; smṛtaḥ-known; dyutimat-Dyutimān; pramukhāḥ-headed by; tatra-in that ninth period of Manu; bhaviṣyanti-will become; ṛṣayaḥ-the seven ṛṣis; tataḥ-then.

In this ninth manvantara, the Pāras and Marīcigarbhas will be among the demigods. The king of heaven, Indra, will be named Adbhuta, and Dyutimān will be among the seven sages.

TEXT 20

āyuṣmato 'mbudhārāyām

ṛṣabho bhagavat-kalā

bhavitā yena saṁrāddhāṁ

tri-lokīṁ bhokṣyate 'dbhutaḥ

SYNONYMS

āyuṣmataḥ-of the father, Āyuṣmān; ambudhārāyām-in the womb of the mother, Ambudhārā; ṛṣabhaḥ-Ṛṣabha; bhagavat-kalā-a partial incarnation of the Supreme Personality of Godhead; bhavitā-will be; yena-by whom; saṁrāddhām-all-opulent; tri-lokīm-the three worlds; bhokṣyate-will enjoy; adbhutaḥ-the Indra of the name Adbhuta.

Ṛṣabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Āyuṣmān, and his mother, Ambudhārā. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds.

TEXT 21

daśamo brahma-sāvarṇir

upaśloka-suto manuḥ

tat-sutā bhūriṣeṇādyā

haviṣmat pramukhā dvijāḥ

SYNONYMS

daśamaḥ-the tenth Manu; brahma-sāvarṇiḥ-Brahma-sāvarṇi; upaśloka-sutaḥ-born of Upaśloka; manuḥ-will be Manu; tat-sutāḥ-his sons; bhūriṣeṇa-ādyāḥ-Bhūriṣeṇa and others; haviṣmat-Haviṣmān; pramukhāḥ-headed by; dvijāḥ-the seven sages.

The son of Upaśloka known as Brahma-sāvarṇi will be the tenth Manu. Bhūriṣeṇa will be among his sons, and the brāhmaṇas headed by Haviṣmān will be the seven sages.

TEXT 22

haviṣmān sukṛtaḥ satyo

jayo mūrtis tadā dvijāḥ

suvāsana-viruddhādyā

devāḥ śambhuḥ sureśvaraḥ

SYNONYMS

haviṣmān-Haviṣmān; sukṛtaḥ-Sukṛta; satyaḥ-Satya; jayaḥ-Jaya; mūrtiḥ-Mūrti; tadā-at that time; dvijāḥ-the seven sages; suvāsana-the Suvāsanas; viruddha-the Viruddhas; ādyāḥ-and so on; devāḥ-the demigods; śambhuḥ-Śambhu; sura-īśvaraḥ-Indra, king of the demigods.

Haviṣmān, Sukṛta, Satya, Jaya, Mūrti and others will be the seven sages, the Suvāsanas and Viruddhas will be among the demigods, and Śambhu will be their king, Indra.

TEXT 23

viṣvakseno viṣūcyāṁ tu

śambhoḥ sakhyaṁ kariṣyati

jātaḥ svāṁśena bhagavān

gṛhe viśvasṛjo vibhuḥ

SYNONYMS

viṣvaksenaḥ-Viṣvaksena; viṣūcyām-in the womb of Viṣūcī; tu-then; śambhoḥ-of Śambhu; sakhyam-friendship; kariṣyati-will create; jātaḥ-being born; sva-aṁśena-by a plenary portion; bhagavān-the Supreme Personality of Godhead; gṛhe-in the home; viśvasṛjaḥ-of Viśvasraṣṭā; vibhuḥ-the supremely powerful Lord.

In the home of Viśvasraṣṭā, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Viṣūcī as the incarnation known as Viṣvaksena. He will make friends with Śambhu.

TEXT 24

manur vai dharma-sāvarṇir

ekādaśama ātmavān

anāgatās tat-sutāś ca

satyadharmādayo daśa

SYNONYMS

manuḥ-the Manu; vai-indeed; dharma-sāvarṇiḥ-Dharmasāvarṇi; ekādaśamaḥ-eleventh; ātmavān-the controller of the senses; anāgatāḥ-will come in the future; tat-his; sutāḥ-sons; ca-and; satyadharma-ādayaḥ-Satyadharma and others; daśa-ten.

In the eleventh manvantara, the Manu will be Dharma-sāvarṇi, who will be extremely learned in spiritual knowledge. From him there will come ten sons, headed by Satyadharma.

TEXT 25

vihaṅgamāḥ kāmagamā

nirvāṇarucayaḥ surāḥ

indraś ca vaidhṛtas teṣām

ṛṣayaś cāruṇādayaḥ

SYNONYMS

vihaṅgamāḥ-the Vihaṅgamas; kāmagamāḥ-the Kāmagamas; nirvāṇarucayaḥ-the Nirvāṇarucis; surāḥ-the demigods; indraḥ-the king of heaven, Indra; ca-also; vaidhṛtaḥ-Vaidhṛta; teṣām-of them; ṛṣayaḥ-the seven sages; ca-also; aruṇa-ādayaḥ-headed by Aruṇa.

The Vihaṅgamas, Kāmagamas, Nirvāṇarucis and others will be the demigods. The king of the demigods, Indra, will be Vaidhṛta, and the seven sages will be headed by Aruṇa.

TEXT 26

āryakasya sutas tatra

dharmasetur iti smṛtaḥ

vaidhṛtāyāṁ harer aṁśas

tri-lokīṁ dhārayiṣyati

SYNONYMS

āryakasya-of Āryaka; sutaḥ-the son; tatra-in that period (the eleventh manvantara); dharmasetuḥ-Dharmasetu; iti-thus; smṛtaḥ-celebrated; vaidhṛtāyām-from the mother, Vaidhṛtā; hareḥ-of the Supreme Personality of Godhead; aṁśaḥ-a partial incarnation; tri-lokīm-the three worlds; dhārayiṣyati-will rule.

The son of Āryaka known as Dharmasetu, a partial incarnation of the Supreme Personality of Godhead, will appear from the womb of Vaidhṛtā, the wife of Āryaka, and will rule the three worlds.

TEXT 27

bhavitā rudra-sāvarṇī

rājan dvādaśamo manuḥ

devavān upadevaś ca

devaśreṣṭhādayaḥ sutāḥ

SYNONYMS

bhavitā-will appear; rudra-sāvarṇiḥ-Rudra-sāvarṇi; rājan-O King; dvādaśamaḥ-the twelfth; manuḥ-Manu; devavān-Devavān; upadevaḥ-Upadeva; ca-and; devaśreṣṭha-Devaśreṣṭha; ādayaḥ-such persons; sutāḥ-sons of the Manu.

O King, the twelfth Manu will be named Rudra-sāvarṇi. Devavān, Upadeva and Devaśreṣṭha will be among his sons.

TEXT 28

ṛtadhāmā ca tatrendro

devāś ca haritādayaḥ

ṛṣayaś ca tapomūrtis

tapasvy āgnīdhrakādayaḥ

SYNONYMS

ṛtadhāmā-Ṛtadhāmā; ca-also; tatra-in that period; indraḥ-the king of heaven; devāḥ-the demigods; ca-and; harita-ādayaḥ-headed by the Haritas; ṛṣayaḥ ca-and the seven sages; tapomūrtiḥ-Tapomūrti; tapasvī-Tapasvī; āgnīdhraka-Āgnīdhraka; ādayaḥ-and so on.

In this manvantara, the name of Indra will be Ṛtadhāmā, and the demigods will be headed by the Haritas. Among the sages will be Tapomūrti, Tapasvī and Āgnīdhraka.

TEXT 29

svadhāmākhyo harer aṁśaḥ

sādhayiṣyati tan-manoḥ

antaraṁ satyasahasaḥ

sunṛtāyāḥ suto vibhuḥ

SYNONYMS

svadhāmā-ākhyaḥ-Svadhāmā; hareḥ aṁśaḥ-a partial incarnation of the Supreme Personality of Godhead; sādhayiṣyati-will rule; tat-manoḥ-of that Manu; antaram-the manvantara; satyasahasaḥ-of Satyasahā; sunṛtāyāḥ-of Sunṛtā; sutaḥ-the son; vibhuḥ-most powerful.

From the mother named Sunṛtā and the father named Satyasahā will come Svadhāmā, a partial incarnation of the Supreme Personality of Godhead. He will rule that manvantara.

TEXT 30

manus trayodaśo bhāvyo

deva-sāvarṇir ātmavān

citrasena-vicitrādyā

deva-sāvarṇi-dehajāḥ

SYNONYMS

manuḥ-the Manu; trayodaśaḥ-thirteenth; bhāvyaḥ-will become; deva-sāvarṇiḥ-Deva-sāvarṇi; ātmavān-well advanced in spiritual knowledge; citrasena-Citrasena; vicitra-ādyāḥ-and others, like Vicitra; deva-sāvarṇi-of Deva-sāvarṇi; deha-jāḥ-sons.

The thirteenth Manu will be named Deva-sāvarṇi, and he will be very advanced in spiritual knowledge. Among his sons will be Citrasena and Vicitra.

TEXT 31

devāḥ sukarma-sutrāma-

saṁjñā indro divaspatiḥ

nirmoka-tattvadarśādyā

bhaviṣyanty ṛṣayas tadā

SYNONYMS

devāḥ-the demigods; sukarma-the Sukarmās; sutrāma-saṁjñāḥ-and the Sutrāmas; indraḥ-the king of heaven; divaspatiḥ-Divaspati; nirmoka-Nirmoka; tattvadarśa-ādyāḥ-and others, like Tattvadarśa; bhaviṣyanti-will become; ṛṣayaḥ-the seven sages; tadā-at that time.

In the thirteenth manvantara, the Sukarmās and Sutrāmas will be among the demigods, Divaspati will be the king of heaven, and Nirmoka and Tattvadarśa will be among the seven sages.

TEXT 32

devahotrasya tanaya

upahartā divaspateḥ

yogeśvaro harer aṁśo

bṛhatyāṁ sambhaviṣyati

SYNONYMS

devahotrasya-of Devahotra; tanayaḥ-the son; upahartā-the benefactor; divaspateḥ-of Divaspati, the Indra at that time; yoga-īśvaraḥ-Yogeśvara, the master of mystic powers; hareḥ aṁśaḥ-a partial representation of the Supreme Personality of Godhead; bṛhatyām-in the womb of his mother, Bṛhatī; sambhaviṣyati-will appear.

The son of Devahotra known as Yogeśvara will appear as a partial incarnation of the Supreme Personality of Godhead. His mother's name will be Bṛhatī. He will perform activities for the welfare of Divaspati.

TEXT 33

manur vā indra-sāvarṇiś

caturdaśama eṣyati

uru-gambhīra-budhādyā

indra-sāvarṇi-vīryajāḥ

SYNONYMS

manuḥ-the Manu; vā-either; indra-sāvarṇiḥ-Indra-sāvarṇi; caturdaśamaḥ-fourteenth; eṣyati-will become; uru-Uru; gambhīra-Gambhīra; budha-ādyāḥ-and others, such as Budha; indra-sāvarṇi-of Indra-sāvarṇi; vīrya-jāḥ-born of the semen.

The name of the fourteenth Manu will be Indra-sāvarṇi. He will have sons like Uru, Gambhīra and Budha.

TEXT 34

pavitrāś cākṣuṣā devāḥ

śucir indro bhaviṣyati

agnir bāhuḥ śuciḥ śuddho

māgadhādyās tapasvinaḥ

SYNONYMS

pavitrāḥ-the Pavitras; cākṣuṣāḥ-the Cākṣuṣas; devāḥ-the demigods; śuciḥ-Śuci; indraḥ-the king of heaven; bhaviṣyati-will become; agniḥ-Agni; bāhuḥ-Bāhu; śuciḥ-Śuci; śuddhaḥ-Śuddha; māgadha-Māgadha; ādyāḥ-and so on; tapasvinaḥ-the sages.

The Pavitras and Cākṣuṣas will be among the demigods, and Śuci will be Indra, the king of heaven. Agni, Bāhu, Śuci, Śuddha, Māgadha and others of great austerity will be the seven sages.

TEXT 35

satrāyaṇasya tanayo

bṛhadbhānus tadā hariḥ

vitānāyāṁ mahārāja

kriyā-tantūn vitāyitā

SYNONYMS

satrāyaṇasya-of Satrāyaṇa; tanayaḥ-the son; bṛhadbhānuḥ-Bṛhadbhānu; tadā-at that time; hariḥ-the Supreme Personality of Godhead; vitānāyām-in the womb of Vitānā; mahā-rāja-O King; kriyā-tantūn-all spiritual activities; vitāyitā-will perform.

O King Parīkṣit, in the fourteenth manvantara the Supreme Personality of Godhead will appear from the womb of Vitānā, and His father's name will be Satrāyaṇa. This incarnation will be celebrated as Bṛhadbhānu, and He will administer spiritual activities.

TEXT 36

rājaṁś caturdaśaitāni

tri-kālānugatāni te

proktāny ebhir mitaḥ kalpo

yuga-sāhasra-paryayaḥ

SYNONYMS

rājan-O King; caturdaśa-fourteen; etāni-all these; tri-kāla-the three periods of time (past, present and future); anugatāni-covering; te-to you; proktāni-described; ebhiḥ-by these; mitaḥ-estimated; kalpaḥ-one day of Brahmā; yuga-sāhasra-one thousand cycles of four yugas; paryayaḥ-consisting of.

O King, I have now described to you the fourteen Manus appearing in the past, present and future. The total duration of time ruled by these Manus is one thousand yuga cycles. This is called a kalpa, or one day of Lord Brahmā.

Thus end the Bhaktivedanta purports of the Eighth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of Future Manus."

Chapter Fourteen

The System of Universal Management

This chapter describes the duties allotted to Manu by the Supreme Personality of Godhead. All the Manus, as well as their sons, the sages, the demigods and the Indras, act under the orders of various incarnations of the Supreme Personality of Godhead. At the end of every catur-yuga, consisting of Satya-yuga, Dvāpara-yuga, Tretā-yuga and Kali-yuga, the sages, acting under the orders of the Supreme Personality of Godhead, distribute the Vedic knowledge and thus reinstate eternal religious principles. Manu's duty is to reestablish the system of religion. Manu's sons execute Manu's orders, and thus the entire universe is maintained by Manu and his descendants. The Indras are various rulers of the heavenly planets. Assisted by the demigods, they rule the three worlds. The Supreme Personality of Godhead also appears as incarnations in different yugas. He appears as Sanaka, Sanātana, Yājñavalkya, Dattātreya and others, and thus He gives instructions in spiritual knowledge, prescribed duties, principles of mystic yoga, and so on. As Marīci and others, He creates progeny; as the king, He punishes the miscreants; and in the form of time, He annihilates the creation. One may argue, "If the all-powerful Supreme Personality of Godhead can do anything simply by His will, why has He arranged for so many personalities to manage?" How and why He does this cannot be understood by those who are under the clutches of māyā.

TEXT 1

śrī-rājovāca

manvantareṣu bhagavan

yathā manv-ādayas tv ime

yasmin karmaṇi ye yena

niyuktās tad vadasva me

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; manvantareṣu-in the reign of each Manu; bhagavan-O great sage; yathā-as; manu-ādayaḥ-the Manus and others; tu-but; ime-these; yasmin-in which; karmaṇi-activities; ye-which persons; yena-by whom; niyuktāḥ-appointed; tat-that; vadasva-kindly describe; me-to me.

Mahārāja Parīkṣit inquired: O most opulent Śukadeva Gosvāmī, please explain to me how Manu and the others in each manvantara are engaged in their respective duties, and by whose order they are so engaged.

TEXT 2

śrī-ṛṣir uvāca

manavo manu-putrāś ca

munayaś ca mahī-pate

indrāḥ sura-gaṇāś caiva

sarve puruṣa-śāsanāḥ

SYNONYMS

śrī-ṛṣiḥ uvāca-Śrī Śukadeva Gosvāmī said; manavaḥ-all the Manus; manu-putrāḥ-all the sons of Manu; ca-and; munayaḥ-all the great sages; ca-and; mahī-pate-O King; indrāḥ-all the Indras; sura-gaṇāḥ-the demigods; ca-and; eva-certainly; sarve-all of them; puruṣa-śāsanāḥ-under the rule of the Supreme person.

Śukadeva Gosvāmī said: The Manus, the sons of Manu, the great sages, the Indras and all the demigods, O King, are appointed by the Supreme Personality of Godhead in His various incarnations such as Yajña.

TEXT 3

yajñādayo yāḥ kathitāḥ

pauruṣyas tanavo nṛpa

manv-ādayo jagad-yātrāṁ

nayanty ābhiḥ pracoditāḥ

SYNONYMS

yajña-ādayaḥ-the Lord's incarnation known as Yajña and others; yāḥ-who; kathitāḥ-already spoken of; pauruṣyaḥ-of the Supreme Person; tanavaḥ-incarnations; nṛpa-O King; manu-ādayaḥ-the Manus and others; jagat-yātrām-universal affairs; nayanti-conduct; ābhiḥ-by the incarnations; pracoditāḥ-being inspired.

O King, I have already described to you various incarnations of the Lord, such as Yajña. The Manus and others are chosen by these incarnations, under whose direction they conduct the universal affairs.

The Manus execute the orders of the Supreme Personality of Godhead in His various incarnations.

TEXT 4

catur-yugānte kālena

grastāñ chruti-gaṇān yathā

tapasā ṛṣayo 'paśyan

yato dharmaḥ sanātanaḥ

SYNONYMS

catuḥ-yuga-ante-at the end of every four yugas (Satya, Dvāpara, Tretā and Kali); kālena-in due course of time; grastān-lost; śruti-gaṇān-the Vedic instruction; yathā-as; tapasā-by austerity; ṛṣayaḥ-great saintly persons; apaśyan-by seeing misuse; yataḥ-wherefrom; dharmaḥ-occupational duties; sanātanaḥ-eternal.

At the end of every four yugas, the great saintly persons, upon seeing that the eternal occupational duties of mankind have been misused, reestablish the principles of religion.

In this verse, the words dharmaḥ and sanātanaḥ are very important. Sanātana means "eternal," and dharma means "occupational duties." From Satya-yuga to Kali-yuga, the principles of religion and occupational duty gradually deteriorate. In Satya-yuga, the religious principles are observed in full, without deviation. In Tretā-yuga, however, these principles are somewhat neglected, and only three fourths of the religious duties continue. In Dvāpara-yuga only half of the religious principles continue, and in Kali-yuga only one fourth of the religious principles, which gradually disappear. At the end of Kali-yuga, the principles of religion, or the occupational duties of humanity, are almost lost. Indeed, in this Kali-yuga we have passed through only five thousand years, yet the decline of sanātana-dharma is very prominent. The duty of saintly persons, therefore, is to take up seriously the cause of sanātana-dharma and try to reestablish it for the benefit of the entire human society. The Kṛṣṇa consciousness movement has been started according to this principle. As stated in Śrīmad-Bhāgavatam (12.3.51):

kaler doṣa-nidhe rājan
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet

The entire Kali-yuga is full of faults. It is like an unlimited ocean of faults. But the Kṛṣṇa consciousness movement is very authorized. Therefore, following in the footsteps of Śrī Caitanya Mahāprabhu, who five hundred years ago inaugurated the movement of saṅkīrtana, kṛṣṇa-kīrtana, we are trying to introduce this movement, according to superior orders, all over the world. Now, if the inaugurators of this movement strictly follow the regulative principles and spread this movement for the benefit of all human society, they will certainly usher in a new way of life by reestablishing sanātana-dharma, the eternal occupational duties of humanity. The eternal occupational duty of the human being is to serve Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. This is the purport of sanātana-dharma. Sanātana means nitya, or "eternal," and kṛṣṇa-dāsa means "servant of Kṛṣṇa." The eternal occupational duty of the human being is to serve Kṛṣṇa. This is the sum and substance of the Kṛṣṇa consciousness movement.

TEXT 5

tato dharmaṁ catuṣpādaṁ

manavo hariṇoditāḥ

yuktāḥ sañcārayanty addhā

sve sve kāle mahīṁ nṛpa

SYNONYMS

tataḥ-thereafter (at the end of Kali-yuga); dharmam-the religious principle; catuḥ-pādam-in four parts; manavaḥ-all the Manus; hariṇā-by the Supreme Personality of Godhead; uditāḥ-being instructed; yuktāḥ-being engaged; sañcārayanti-reestablish; addhā-directly; sve sve-in their own; kāle-time; mahīm-within this world; nṛpa-O King.

Thereafter, O King, the Manus, being fully engaged according to the instructions of the Supreme Personality of Godhead, directly reestablish the principles of occupational duty in its full four parts.

Dharma, or occupational duty, can be established in its full four parts as explained in Bhagavad-gītā. In Bhagavad-gītā (4.1) the Lord says:

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt

"I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." This is the process of disciplic succession. Following the same process, the Kṛṣṇa consciousness movement is teaching the principles of Bhagavad-gītā as it is, without deviation, all over the world. If the fortunate people of this time accept the instructions of Lord Kṛṣṇa, they will certainly be happy in Śrī Caitanya Mahāprabhu's mission. Caitanya Mahāprabhu wanted everyone, at least in India, to become a preacher of this mission. In other words, one should become a guru and preach the Lord's instructions all over the world for the peace and prosperity of humanity.

TEXT 6

pālayanti prajā-pālā

yāvad antaṁ vibhāgaśaḥ

yajña-bhāga-bhujo devā

ye ca tatrānvitāś ca taiḥ

SYNONYMS

pālayanti-execute the order; prajā-pālāḥ-the rulers of the world, namely the sons and grandsons of Manu; yāvat antam-unto the end of Manu's reign; vibhāgaśaḥ-in divisions; yajña-bhāga-bhujaḥ-the enjoyers of the result of yajñas; devāḥ-the demigods; ye-others; ca-also; tatra anvitāḥ-engaged in that business; ca-also; taiḥ-by them.

To enjoy the results of sacrifices [yajñas], the rulers of the world, namely the sons and grandsons of Manu, discharge the orders of the Supreme Personality of Godhead until the end of Manu's reign. The demigods also share the results of these sacrifices.

As stated in Bhagavad-gītā (4.2):

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ

"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." This paramparā system extends from Manu to Ikṣvāku and from Ikṣvāku to his sons and grandsons. The rulers of the world in the line of hierarchy execute the order of the Supreme Personality of Godhead in the paramparā system. Anyone interested in peaceful life must participate in this paramparā system and perform yajñas. As Gauḍīya Vaiṣṇavas in the paramparā system of Śrī Caitanya Mahāprabhu, we must perform saṅkīrtana-yajña all over the world (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]). Śrī Caitanya Mahāprabhu is the incarnation of the Supreme Personality of Godhead in this age of Kali, and He will be easily satisfied if the saṅkīrtana movement is spread vigorously all over the world. This will also make people happy without a doubt.

TEXT 7

indro bhagavatā dattāṁ

trailokya-śriyam ūrjitām

bhuñjānaḥ pāti lokāṁs trīn

kāmaṁ loke pravarṣati

SYNONYMS

indraḥ-the King of heaven; bhagavatā-by the Supreme Personality of Godhead; dattām-given; trailokya-of the three worlds; śriyam ūrjitām-the great opulences; bhuñjānaḥ-enjoying; pāti-maintains; lokān-all the planets; trīn-within the three worlds; kāmam-as much as necessary; loke-within the world; pravarṣati-pours rain.

Indra, King of heaven, receiving benedictions from the Supreme Personality of Godhead and thus enjoying highly developed opulences, maintains the living entities all over the three worlds by pouring sufficient rain on all the planets.

TEXT 8

jñānaṁ cānuyugaṁ brūte

hariḥ siddha-svarūpa-dhṛk

ṛṣi-rūpa-dharaḥ karma

yogaṁ yogeśa-rūpa-dhṛk

SYNONYMS

jñānam-transcendental knowledge; ca-and; anuyugam-according to the age; brūte-explains; hariḥ-the Supreme Personality of Godhead; siddha-svarūpa-dhṛk-assuming the form of liberated persons like Sanaka and Sanātana; ṛṣi-rūpa-dharaḥ-assuming the form of great saintly persons like Yājñavalkya; karma-karma; yogam-the mystic yoga system; yoga-īśa-rūpa-dhṛk-by assuming the form of a great yogī like Dattātreya.

In every yuga, the Supreme Personality of Godhead, Hari, assumes the form of Siddhas such as Sanaka to preach transcendental knowledge, He assumes the form of great saintly persons such as Yājñavalkya to teach the way of karma, and He assumes the form of great yogīs such as Dattātreya to teach the system of mystic yoga.

For the benefit of all human society, not only does the Lord assume the form of Manu as an incarnation to rule the universe properly, but He also assumes the forms of a teacher, yogī, jñānī and so on, for the benefit of human society. The duty of human society, therefore, is to accept the path of action enunciated by the Supreme Lord. In the present age, the sum and substance of all Vedic knowledge is to be found in Bhagavad-gītā, which is personally taught by the Supreme Personality of Godhead, and the same Supreme Godhead, assuming the form of Śrī Caitanya Mahāprabhu, expands the teachings of Bhagavad-gītā all over the world. In other words, the Supreme Personality of Godhead, Hari, is so kind and merciful to human society that He is always anxious to take the fallen souls back home, back to Godhead.

TEXT 9

sargaṁ prajeśa-rūpeṇa

dasyūn hanyāt svarāḍ-vapuḥ

kāla-rūpeṇa sarveṣām

abhāvāya pṛthag guṇaḥ

SYNONYMS

sargam-creation of progeny; prajā-īśa-rūpeṇa-in the form of the Prajāpati Marīci and others; dasyūn-thieves and rogues; hanyāt-kills; sva-rāṭ-vapuḥ-in the form of the king; kāla-rūpeṇa-in the form of time; sarveṣām-of everything; abhāvāya-for the annihilation; pṛthak-different; guṇaḥ-possessing qualities.

In the form of Prajāpati Marīci, the Supreme Personality of Godhead creates progeny; becoming the king, He kills the thieves and rogues; and in the form of time, He annihilates everything. All the different qualities of material existence should be understood to be qualities of the Supreme Personality of Godhead.

TEXT 10

stūyamāno janair ebhir

māyayā nāma-rūpayā

vimohitātmabhir nānā-

darśanair na ca dṛśyate

SYNONYMS

stūyamānaḥ-being sought; janaiḥ-by people in general; ebhiḥ-by all of them; māyayā-under the influence of māyā; nāma-rūpayā-possessing different names and forms; vimohita-bewildered; ātmabhiḥ-by illusion; nānā-various; darśanaiḥ-by philosophical approaches; na-not; ca-and; dṛśyate-the Supreme Personality of Godhead can be found.

People in general are bewildered by the illusory energy, and therefore they try to find the Absolute Truth, the Supreme Personality of Godhead, through various types of research and philosophical speculation. Nonetheless, they are unable to see the Supreme Lord.

Whatever actions and reactions take place for the creation, maintenance and annihilation of this material world are actually brought about by the one Supreme Person. There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kṛṣṇa, who explains in Bhagavad-gītā that He is the origin of everything and the cause of all causes (ahaṁ sarvasya prabhavaḥ). This inability is due to the illusory energy of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of Godhead as He is and remain happy simply by chanting the glories of the Lord.

TEXT 11

etat kalpa-vikalpasya

pramāṇaṁ parikīrtitam

yatra manvantarāṇy āhuś

caturdaśa purāvidaḥ

SYNONYMS

etat-all these; kalpa-in one day of Lord Brahmā; vikalpasya-of the changes in a kalpa, such as the change of Manus; pramāṇam-evidences; parikīrtitam-described (by me); yatra-wherein; manvantarāṇi-periods of Manu; āhuḥ-said; caturdaśa-fourteen; purā-vidaḥ-learned scholars.

In one kalpa, or one day of Brahmā, there take place the many changes called vikalpas. O King, all of these have been previously described to you by me. Learned scholars who know the past, present and future have ascertained that in one day of Brahmā there are fourteen Manus.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The System of Universal Management."

Chapter Fifteen

Bali Mahārāja Conquers the Heavenly Planets

This chapter describes how Bali, after performing the Viśvajit-yajña, received the benediction of a chariot and various kinds of paraphernalia for war, with which he attacked the King of heaven. All the demigods, being afraid of him, left the heavenly planets and went away, following the instructions of their guru.

Mahārāja Parīkṣit wanted to understand how Lord Vāmanadeva, on the plea of taking three paces of land from Bali Mahārāja, took everything away from him and arrested him. Śukadeva Gosvāmī responded to this inquiry with the following explanation. In the fight between the demons and the demigods, as described in the Eleventh Chapter of this canto, Bali was defeated, and he died in the fight, but by the grace of Śukrācārya he regained his life. Thus he engaged himself in the service of Śukrācārya, his spiritual master. The descendants of Bhṛgu, being pleased with him, engaged him in the Viśvajit-yajña. When this yajña was performed, from the fire of yajña came a chariot, horses, a flag, a bow, armor and two quivers of arrows. Mahārāja Prahlāda, Bali Mahārāja's grandfather, gave Bali an eternal garland of flowers, and Śukrācārya gave him a conchshell. Bali Mahārāja, after offering obeisances to Prahlāda, the brāhmaṇas and his spiritual master, Śukrācārya, equipped himself to fight with Indra and went to Indrapurī with his soldiers. Blowing his conchshell, he attacked the outskirts of Indra's kingdom. When Indra saw Bali Mahārāja's prowess, he went to his own spiritual master, Bṛhaspati, told him about Bali's strength, and inquired about his duty. Bṛhaspati informed the demigods that because Bali had been endowed with extraordinary power by the brāhmaṇas, the demigods could not fight with him. Their only hope was to gain the favor of the Supreme Personality of Godhead. Indeed, there was no alternative. Under the circumstances, Bṛhaspati advised the demigods to leave the heavenly planets and keep themselves somewhere invisible. The demigods followed his orders, and Bali Mahārāja, along with his associates, gained the entire kingdom of Indra. The descendants of Bhṛgu Muni, being very affectionate to their disciple Bali Mahārāja, engaged him in performing one hundred aśvamedha-yajñas. In this way, Bali enjoyed the opulences of the heavenly planets.

TEXTS 1–2

śrī-rājovāca

baleḥ pada-trayaṁ bhūmeḥ

kasmād dharir ayācata

bhūteśvaraḥ kṛpaṇa-val

labdhārtho 'pi babandha tam

etad veditum icchāmo

mahat kautūhalaṁ hi naḥ

yācñeśvarasya pūrṇasya

bandhanaṁ cāpy anāgasaḥ

SYNONYMS

śrī-rājā uvāca-the King said; baleḥ-of Bali Mahārāja; pada-trayam-three steps; bhūmeḥ-of land; kasmāt-why; hariḥ-the Supreme Personality of Godhead (in the form of Vāmana); ayācata-begged; bhūta-īśvaraḥ-the proprietor of all the universe; kṛpaṇa-vat-like a poor man; labdha-arthaḥ-He got the gift; api-although; babandha-arrested; tam-him (Bali); etat-all this; veditum-to understand; icchāmaḥ-we desire; mahat-very great; kautūhalam-eagerness; hi-indeed; naḥ-our; yācñā-begging; īśvarasya-of the Supreme Personality of Godhead; pūrṇasya-who is full in everything; bandhanam-arresting; ca-also; api-although; anāgasaḥ-of he who was faultless.

Mahārāja Parīkṣit inquired: The Supreme Personality of Godhead is the proprietor of everything. Why did He beg three paces of land from Bali Mahārāja like a poor man, and when He got the gift for which He had begged, why did He nonetheless arrest Bali Mahārāja? I am very much anxious to know the mystery of these contradictions.

TEXT 3

śrī-śuka uvāca

parājita-śrīr asubhiś ca hāpito

hīndreṇa rājan bhṛgubhiḥ sa jīvitaḥ

sarvātmanā tān abhajad bhṛgūn baliḥ

śiṣyo mahātmārtha-nivedanena

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; parājita-being defeated; śrīḥ-opulences; asubhiḥ ca-of life also; hāpitaḥ-deprived; hi-indeed; indreṇa-by King Indra; rājan-O King; bhṛgubhiḥ-by the descendants of Bhṛgu Muni; saḥ-he (Bali Mahārāja); jīvitaḥ-brought back to life; sarva-ātmanā-in full submission; tān-them; abhajat-worshiped; bhṛgūn-the descendants of Bhṛgu Muni; baliḥ-Mahārāja Bali; śiṣyaḥ-a disciple; mahātmā-the great soul; artha-nivedanena-by giving them everything.

Śukadeva Gosvāmī said: O King, when Bali Mahārāja lost all his opulence and died in the fight, Śukrācārya, a descendant of Bhṛgu Muni, brought him back to life. Because of this, the great soul Bali Mahārāja became a disciple of Śukrācārya and began to serve him with great faith, offering everything he had.

TEXT 4

taṁ brāhmaṇā bhṛgavaḥ prīyamāṇā

ayājayan viśvajitā tri-ṇākam

jigīṣamāṇaṁ vidhinābhiṣicya

mahābhiṣekeṇa mahānubhāvāḥ

SYNONYMS

tam-upon him (Bali Mahārāja); brāhmaṇāḥ-all the brāhmaṇas; bhṛgavaḥ-the descendants of Bhṛgu Muni; prīyamāṇāḥ-being very pleased; ayājayan-engaged him in performing a sacrifice; viśvajitā-known as Viśvajit; tri-nākam-the heavenly planets; jigīṣamāṇam-desiring to conquer; vidhinā-according to regulative principles; abhiṣicya-after purifying; mahā-abhiṣekeṇa-by bathing him in a great abhiṣeka ceremony; mahā-anubhāvāḥ-the exalted brāhmaṇas.

The brāhmaṇa descendants of Bhṛgu Muni were very pleased with Bali Mahārāja, who desired to conquer the kingdom of Indra. Therefore, after purifying him and properly bathing him according to regulative principles, they engaged him in performing the yajña known as Viśvajit.

TEXT 5

tato rathaḥ kāñcana-paṭṭa-naddho

hayāś ca haryaśva-turaṅga-varṇāḥ

dhvajaś ca siṁhena virājamāno

hutāśanād āsa havirbhir iṣṭāt

SYNONYMS

tataḥ-thereafter; rathaḥ-a chariot; kāñcana-with gold; paṭṭa-and silk garments; naddhaḥ-wrapped; hayāḥ ca-horses also; haryaśva-turaṅga-varṇāḥ-exactly of the same color as the horses of Indra (yellow); dhvajaḥ ca-a flag also; siṁhena-with the mark of a lion; virājamānaḥ-existing; huta-aśanāt-from the blazing fire; āsa-there was; havirbhiḥ-by offerings of clarified butter; iṣṭāt-worshiped.

When ghee [clarified butter] was offered in the fire of sacrifice, there appeared from the fire a celestial chariot covered with gold and silk. There also appeared yellow horses like those of Indra, and a flag marked with a lion.

TEXT 6

dhanuś ca divyaṁ puraṭopanaddhaṁ

tūṇāv ariktau kavacaṁ ca divyam

pitāmahas tasya dadau ca mālām

amlāna-puṣpāṁ jalajaṁ ca śukraḥ

SYNONYMS

dhanuḥ-a bow; ca-also; divyam-uncommon; puraṭa-upanaddham-covered with gold; tūṇau-two quivers; ariktau-infallible; kavacam ca-and armor; divyam-celestial; pitāmahaḥ tasya-his grandfather, namely Prahlāda Mahārāja; dadau-gave; ca-and; mālām-a garland; amlāna-puṣpām-made of flowers that do not fade away; jala jam-a conchshell (which is born in water); ca-as well as; śukraḥ-Śukrācārya.

A gilded bow, two quivers of infallible arrows, and celestial armor also appeared. Bali Mahārāja's grandfather Prahlāda Mahārāja offered Bali a garland of flowers that would never fade, and Śukrācārya gave him a conchshell.

TEXT 7

evaṁ sa viprārjita-yodhanārthas

taiḥ kalpita-svastyayano 'tha viprān

pradakṣiṇī-kṛtya kṛta-praṇāmaḥ

prahrādam āmantrya namaś-cakāra

SYNONYMS

evam-in this way; saḥ-he (Bali Mahārāja); vipra-arjita-gained by the grace of the brāhmaṇas; yodhana-arthaḥ-possessing equipment for fighting; taiḥ-by them (the brāhmaṇas); kalpita-advice; svastyayanaḥ-ritualistic performance; atha-as; viprān-all the brāhmaṇas (Śukrācārya and others); pradakṣiṇī-kṛtya-circumambulating; kṛta-praṇāmaḥ-offered his respectful obeisances; prahrādam-unto Prahlāda Mahārāja; āmantrya-addressing; namaḥ-cakāra-offered him obeisances.

When Mahārāja Bali had thus performed the special ritualistic ceremony advised by the brāhmaṇas and had received, by their grace, the equipment for fighting, he circumambulated the brāhmaṇas and offered them obeisances. He also saluted Prahlāda Mahārāja and offered obeisances to him.

TEXTS 8–9

athāruhya rathaṁ divyaṁ

bhṛgu-dattaṁ mahārathaḥ

susrag-dharo 'tha sannahya

dhanvī khaḍgī dhṛteṣudhiḥ

hemāṅgada-lasad-bāhuḥ

sphuran-makara-kuṇḍalaḥ

rarāja ratham ārūḍho

dhiṣṇya-stha iva havyavāṭ

SYNONYMS

atha-thereupon; āruhya-getting on; ratham-the chariot; divyam-celestial; bhṛgu-dattam-given by Śukrācārya; mahā-rathaḥ-Bali Mahārāja, the great charioteer; su-srak-dharaḥ-decorated with a nice garland; atha-thus; sannahya-covering his body with armor; dhanvī-equipped with a bow; khaḍgī-taking a sword; dhṛta-iṣudhiḥ-taking a quiver of arrows; hema-aṅgada-lasat-bāhuḥ-decorated with golden bangles on his arms; sphurat-makara-kuṇḍalaḥ-decorated with brilliant earrings resembling sapphires; rarāja-was illuminating; ratham ārūḍhaḥ-getting on the chariot; dhiṣṇya-sthaḥ-situated on the altar of sacrifice; iva-like; havya-vāṭ-worshipable fire.

Then, after getting on the chariot given by Śukrācārya, Bali Mahārāja, decorated with a nice garland, put protective armor on his body, equipped himself with a bow, and took up a sword and a quiver of arrows. When he sat down on the seat of the chariot, his arms decorated with golden bangles and his ears with sapphire earrings, he shone like a worshipable fire.

TEXTS 10–11

tulyaiśvarya-bala-śrībhiḥ

sva-yūthair daitya-yūthapaiḥ

pibadbhir iva khaṁ dṛgbhir

dahadbhiḥ paridhīn iva

vṛto vikarṣan mahatīm

āsurīṁ dhvajinīṁ vibhuḥ

yayāv indra-purīṁ svṛddhāṁ

kampayann iva rodasī

SYNONYMS

tulya-aiśvarya-equal in opulence; bala-strength; śrībhiḥ-and in beauty; sva-yūthaiḥ-by his own men; daitya-yūtha-paiḥ-and by the chiefs of the demons; pibadbhiḥ-drinking; iva-as if; kham-the sky; dṛgbhiḥ-with the sight; dahadbhiḥ-burning; paridhīn-all directions; iva-as if; vṛtaḥ-surrounded; vikarṣan-attracting; mahatīm-very great; āsurīm-demoniac; dhvajinīm-soldiers; vibhuḥ-most powerful; yayau-went; indra-purīm-to the capital of King Indra; su-ṛddhām-very opulent; kampayan-causing to tremble; iva-as if; rodasī-the complete surface of the world.

When he assembled with his own soldiers and the demon chiefs, who were equal to him in strength, opulence and beauty, they appeared as if they would swallow the sky and burn all directions with their vision. After thus gathering the demoniac soldiers, Bali Mahārāja departed for the opulent capital of Indra. Indeed, he seemed to make the entire surface of the world tremble.

TEXT 12

ramyām upavanodyānaiḥ

śrīmadbhir nandanādibhiḥ

kūjad-vihaṅga-mithunair

gāyan-matta-madhuvrataiḥ

pravāla-phala-puṣporu-

bhāra-śākhāmara-drumaiḥ

SYNONYMS

ramyām-very pleasing; upavana-with orchards; udyānaiḥ-and gardens; śrīmadbhiḥ-very beautiful to see; nandana-ādibhiḥ-such as Nandana; kūjat-chirping; vihaṅga-birds; mithunaiḥ-with pairs; gāyat-singing; matta-mad; madhu-vrataiḥ-with bees; pravāla-of leaves; phala-puṣpa-fruits and flowers; uru-very great; bhāra-bearing the weight; śākhā-whose branches; amara-drumaiḥ-with eternal trees.

King Indra's city was full of pleasing orchards and gardens, such as the Nandana garden. Because of the weight of the flowers, leaves and fruit, the branches of the eternally existing trees were bending down. The gardens were visited by pairs of chirping birds and singing bees. The entire atmosphere was celestial.

TEXT 13

haṁsa-sārasa-cakrāhva-

kāraṇḍava-kulākulāḥ

nalinyo yatra krīḍanti

pramadāḥ sura-sevitāḥ

SYNONYMS

haṁsa-of swans; sārasa-cranes; cakrāhva-birds known as cakravākas; kāraṇḍava-and water fowl; kula-by groups; ākulāḥ-congested; nalinyaḥ-lotus flowers; yatra-where; krīḍanti-enjoyed sporting; pramadāḥ-beautiful women; sura-sevitāḥ-protected by the demigods.

Beautiful women protected by the demigods sported in the gardens, which had lotus ponds full of swans, cranes, cakravākas and ducks.

TEXT 14

ākāśa-gaṅgayā devyā

vṛtāṁ parikha-bhūtayā

prākāreṇāgni-varṇena

sāṭṭālenonnatena ca

SYNONYMS

ākāśa-gaṅgayā-by Ganges water known as Ākāśa-gaṅgā; devyā-the always-worshipable goddess; vṛtām-surrounded; parikha-bhūtayā-as a trench; prākāreṇa-by ramparts; agni-varṇena-resembling fire; sa-aṭṭālena-with places for fighting; unnatena-very high; ca-and.

The city was surrounded by trenches full of Ganges water, known as Ākāśa-gaṅgā, and by a high wall, which was the color of fire. Upon this wall were parapets for fighting.

TEXT 15

rukma-paṭṭa-kapāṭaiś ca

dvāraiḥ sphaṭika-gopuraiḥ

juṣṭāṁ vibhakta-prapathāṁ

viśvakarma-vinirmitām

SYNONYMS

rukma-paṭṭa-possessing plates made of gold; kapāṭaiḥ-the doors of which; ca-and; dvāraiḥ-with entrances; sphaṭika-gopuraiḥ-with gates made of excellent marble; juṣṭām-linked; vibhakta-prapathām-with many different public roads; viśvakarma-vinirmitām-constructed by Viśvakarmā, the heavenly architect.

The doors were made of solid gold plates, and the gates were of excellent marble. These were linked by various public roads. The entire city had been constructed by Viśvakarmā.

TEXT 16

sabhā-catvara-rathyāḍhyāṁ

vimānair nyarbudair yutām

śṛṅgāṭakair maṇimayair

vajra-vidruma-vedibhiḥ

SYNONYMS

sabhā-with assembly houses; catvara-courtyards; rathya-and public roads; āḍhyām-opulent; vimānaiḥ-by airplanes; nyarbudaiḥ-not less than ten crores (one hundred million); yutām-endowed; śṛṅga-āṭakaiḥ-with crossroads; maṇi-mayaiḥ-made of pearls; vajra-made of diamonds; vidruma-and coral; vedibhiḥ-with places to sit.

The city was full of courtyards, wide roads, assembly houses, and not less than one hundred million airplanes. The crossroads were made of pearl, and there were sitting places made of diamond and coral.

TEXT 17

yatra nitya-vayo-rūpāḥ

śyāmā viraja-vāsasaḥ

bhrājante rūpavan-nāryo

hy arcirbhir iva vahnayaḥ

SYNONYMS

yatra-in that city; nitya-vayaḥ-rūpāḥ-who were ever beautiful and young; śyāmāḥ-possessing the quality of śyāmā; viraja-vāsasaḥ-always dressed with clean garments; bhrājante-glitter; rūpa-vat-well decorated; nāryaḥ-women; hi-certainly; arcirbhiḥ-with many flames; iva-like; vahnayaḥ-fires.

Everlastingly beautiful and youthful women, who were dressed with clean garments, glittered in the city like fires with flames. They all possessed the quality of śyāmā.

Śrīla Viśvanātha Cakravartī Ṭhākura gives a hint of the quality of the śyāmā woman.

śīta-kāle bhaved uṣṇā
uṣma-kāle suśītalāḥ
stanau sukaṭhinau yāsāṁ
tāḥ śyāmāḥ parikīrtitāḥ

A woman whose body is very warm during the winter and cool during the summer and who generally has very firm breasts is called śyāmā.

TEXT 18

sura-strī-keśa-vibhraṣṭa-

nava-saugandhika-srajām

yatrāmodam upādāya

mārga āvāti mārutaḥ

SYNONYMS

sura-strī-of the women of the demigods; keśa-from the hair; vibhraṣṭa-fallen; nava-saugandhika-made of fresh, fragrant flowers; srajām-of the flower garlands; yatra-wherein; āmodam-the fragrance; upādāya-carrying; mārge-on the roads; āvāti-blows; mārutaḥ-the breeze.

The breezes blowing in the streets of the city bore the fragrance of the flowers falling from the hair of the women of the demigods.

TEXT 19

hema-jālākṣa-nirgacchad-

dhūmenāguru-gandhinā

pāṇḍureṇa praticchanna-

mārge yānti sura-priyāḥ

SYNONYMS

hema-jāla-akṣa-from dainty little windows made of networks of gold; nirgacchat-emanating; dhūmena-by smoke; aguru-gandhinā-fragrant due to burning incense known as aguru; pāṇḍureṇa-very white; praticchanna-covered; mārge-on the street; yānti-pass; sura-priyāḥ-beautiful public women known as Apsarās, celestial girls.

Apsarās passed on the streets, which were covered with the white, fragrant smoke of aguru incense emanating from windows with golden filigree.

TEXT 20

muktā-vitānair maṇi-hema-ketubhir

nānā-patākā-valabhībhir āvṛtām

śikhaṇḍi-pārāvata-bhṛṅga-nāditāṁ

vaimānika-strī-kala-gīta-maṅgalām

SYNONYMS

muktā-vitānaiḥ-by canopies decorated with pearls; maṇi-hema-ketubhiḥ-with flags made with pearls and gold; nānā-patākā-possessing various kinds of flags; valabhībhiḥ-with the domes of the palaces; āvṛtām-covered; śikhaṇḍi-of birds like peacocks; pārāvata-pigeons; bhṛṅga-bees; nāditām-vibrated by the respective sounds; vaimānika-getting on airplanes; strī-of women; kala-gīta-from the choral singing; maṅgalām-full of auspiciousness.

The city was shaded by canopies decorated with pearls, and the domes of the palaces had flags of pearl and gold. The city always resounded with the vibrations of peacocks, pigeons and bees, and above the city flew airplanes full of beautiful women who constantly chanted auspicious songs that were very pleasing to the ear.

TEXT 21

mṛdaṅga-śaṅkhānaka-dundubhi-svanaiḥ

satāla-vīṇā-murajeṣṭa-veṇubhiḥ

nṛtyaiḥ savādyair upadeva-gītakair

manoramāṁ sva-prabhayā jita-prabhām

SYNONYMS

mṛdaṅga-of drums; śaṅkha-conchshells; ānaka-dundubhi-and kettledrums; svanaiḥ-by the sounds; sa-tāla-in perfect tune; vīṇā-a stringed instrument; muraja-a kind of drum; iṣṭa-veṇubhiḥ-accompanied by the very nice sound of the flute; nṛtyaiḥ-with dancing; sa-vādyaiḥ-with concert instruments; upadeva-gītakaiḥ-with singing by the secondary demigods like the Gandharvas; manoramām-beautiful and pleasing; sva-prabhayā-by its own brilliance; jita-prabhām-the personification of beauty was conquered.

The city was filled with the sounds of mṛdaṅgas, conchshells, kettledrums, flutes and well-tuned stringed instruments all playing in concert. There was constant dancing and the Gandharvas sang. The combined beauty of Indrapurī defeated beauty personified.

TEXT 22

yāṁ na vrajanty adharmiṣṭhāḥ

khalā bhūta-druhaḥ śaṭhāḥ

māninaḥ kāmino lubdhā

ebhir hīnā vrajanti yat

SYNONYMS

yām-in the streets of the city; na-not; vrajanti-pass; adharmiṣṭhāḥ-irreligious persons; khalāḥ-envious persons; bhūta-druhaḥ-persons violent toward other living entities; śaṭhāḥ-cheaters; māninaḥ-falsely prestigious; kāminaḥ-lusty; lubdhāḥ-greedy; ebhiḥ-these; hīnāḥ-completely devoid of; vrajanti-walk; yat-on the street.

No one who was sinful, envious, violent toward other living entities, cunning, falsely proud, lusty or greedy could enter that city. The people who lived there were all devoid of these faults.

TEXT 23

tāṁ deva-dhānīṁ sa varūthinī-patir

bahiḥ samantād rurudhe pṛtanyayā

ācārya-dattaṁ jalajaṁ mahā-svanaṁ

dadhmau prayuñjan bhayam indra-yoṣitām

SYNONYMS

tām-that; deva-dhānīm-place where Indra lived; saḥ-he (Bali Mahārāja); varūthinī-patiḥ-the commander of the soldiers; bahiḥ-outside; samantāt-in all directions; rurudhe-attacked; pṛtanyayā-by soldiers; ācārya-dattam-given by Śukrācārya; jala-jam-the conchshell; mahā-svanam-a loud sound; dadhmau-resounded; prayuñjan-creating; bhayam-fear; indra-yoṣitām-of all the ladies protected by Indra.

Bali Mahārāja, who was the commander of numberless soldiers, gathered his soldiers outside this abode of Indra and attacked it from all directions. He sounded the conchshell given him by his spiritual master, Śukrācārya, thus creating a fearful situation for the women protected by Indra.

TEXT 24

maghavāṁs tam abhipretya

baleḥ paramam udyamam

sarva-deva-gaṇopeto

gurum etad uvāca ha

SYNONYMS

maghavān-Indra; tam-the situation; abhipretya-understanding; baleḥ-of Bali Mahārāja; paramam udyamam-great enthusiasm; sarva-deva-gaṇa-by all the demigods; upetaḥ-accompanied; gurum-unto the spiritual master; etat-the following words; uvāca-said; ha-indeed.

Seeing Bali Mahārāja's indefatigable endeavor and understanding his motive, King Indra, along with the other demigods, approached his spiritual master, Bṛhaspati, and spoke as follows.

TEXT 25

bhagavann udyamo bhūyān

baler naḥ pūrva-vairiṇaḥ

aviṣahyam imaṁ manye

kenāsīt tejasorjitaḥ

SYNONYMS

bhagavan-O my lord; udyamaḥ-enthusiasm; bhūyān-great; baleḥ-of Bali Mahārāja; naḥ-our; pūrva-vairiṇaḥ-past enemy; aviṣahyam-unbearable; imam-this; manye-I think; kena-by whom; āsīt-got; tejasā-prowess; ūrjitaḥ-achieved.

My lord, our old enemy Bali Mahārāja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess.

TEXT 26

nainaṁ kaścit kuto vāpi

prativyoḍhum adhīśvaraḥ

pibann iva mukhenedaṁ

lihann iva diśo daśa

dahann iva diśo dṛgbhiḥ

saṁvartāgnir ivotthitaḥ

SYNONYMS

na-not; enam-this arrangement; kaścit-anyone; kutaḥ-from anywhere; vā api-either; prativyoḍhum-to counteract; adhīśvaraḥ-capable; piban iva-as if drinking; mukhena-by the mouth; idam-this (world); lihan iva-as if licking up; diśaḥ daśa-all ten directions; dahan iva-as if burning; diśaḥ-all directions; dṛgbhiḥ-by his vision; saṁvarta-agniḥ-the fire known as saṁvarta; iva-like; utthitaḥ-now arisen.

No one anywhere can counteract this military arrangement of Bali's. It now appears that Bali is trying to drink up the entire universe with his mouth, lick up the ten directions with his tongue, and raise fire in every direction with his eyes. Indeed, he has arisen like the annihilating fire known as saṁvartaka.

TEXT 27

brūhi kāraṇam etasya

durdharṣatvasya mad-ripoḥ

ojaḥ saho balaṁ tejo

yata etat samudyamaḥ

SYNONYMS

brūhi-kindly inform us; kāraṇam-the cause; etasya-of all this; durdharṣatvasya-of the formidableness; mat-ripoḥ-of my enemy; ojaḥ-prowess; sahaḥ-energy; balam-strength; tejaḥ-influence; yataḥ-wherefrom; etat-all this; samudyamaḥ-endeavor.

Kindly inform me. What is the cause for Bali Mahārāja's strength, endeavor, influence and victory? How has he become so enthusiastic?

TEXT 28

śrī-gurur uvāca

jānāmi maghavañ chatror

unnater asya kāraṇam

śiṣyāyopabhṛtaṁ tejo

bhṛgubhir brahma-vādibhiḥ

SYNONYMS

śrī-guruḥ uvāca-Bṛhaspati said; jānāmi-I know; maghavan-O Indra; śatroḥ-of the enemy; unnateḥ-of the elevation; asya-of him; kāraṇam-the cause; śiṣyāya-unto the disciple; upabhṛtam-endowed; tejaḥ-power; bhṛgubhiḥ-by the descendants of Bhṛgu; brahma-vādibhiḥ-all-powerful brāhmaṇas.

Bṛhaspati, the spiritual master of the demigods, said: O Indra, I know the cause for your enemy's becoming so powerful. The brāhmaṇa descendants of Bhṛgu Muni, being pleased by Bali Mahārāja, their disciple, endowed him with such extraordinary power.

Bṛhaspati, the spiritual master of the demigods, informed Indra, "Ordinarily, Bali and his forces could not achieve such strength, but it appears that the brāhmaṇa descendants of Bhṛgu Muni, being pleased with Bali Mahārāja, endowed them with this spiritual power." In other words, Bṛhaspati informed Indra that Bali Mahārāja's prowess was not his own but that of his exalted guru, Śukrācārya. We sing in our daily prayers, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi . By the pleasure of the spiritual master, one can get extraordinary power, especially in spiritual advancement. The blessings of the spiritual master are more powerful than one's personal endeavor for such advancement. Narottama dāsa Ṭhākura therefore says:

guru-mukha-padma-vākya, cittete kariyā aikya,
āra nā kariha mane āśā

Especially for spiritual advancement, one should carry out the bona fide order of the spiritual master. By the paramparā system, one can thus be endowed with the original spiritual power coming from the Supreme Personality of Godhead (evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]).

TEXT 29

ojasvinaṁ baliṁ jetuṁ

na samartho 'sti kaścana

bhavad-vidho bhavān vāpi

varjayitveśvaraṁ harim

vijeṣyati na ko 'py enaṁ

brahma-tejaḥ-samedhitam

nāsya śaktaḥ puraḥ sthātuṁ

kṛtāntasya yathā janāḥ

SYNONYMS

ojasvinam-so powerful; balim-Bali Mahārāja; jetum-to conquer; na-not; samarthaḥ-able; asti-is; kaścana-anyone; bhavat-vidhaḥ-like you; bhavān-you yourself; vā api-either; varjayitvā-excepting; īśvaram-the supreme controller; harim-the Supreme Personality of Godhead; vijeṣyati-will conquer; na-not; kaḥ api-anyone; enam-him (Bali Mahārāja); brahma-tejaḥ-samedhitam-now empowered with brahma-tejas, extraordinary spiritual power; na-not; asya-of him; śaktaḥ-is able; puraḥ-in front; sthātum-to stay; kṛta-antasya-of Yamarāja; yathā-as; janāḥ-people.

Neither you nor your men can conquer the most powerful Bali. Indeed, no one but the Supreme Personality of Godhead can conquer him, for he is now equipped with the supreme spiritual power [brahma-tejas]. As no one can stand before Yamarāja, no one can now stand before Bali Mahārāja.

TEXT 30

tasmān nilayam utsṛjya

yūyaṁ sarve tri-viṣṭapam

yāta kālaṁ pratīkṣanto

yataḥ śatror viparyayaḥ

SYNONYMS

tasmāt-therefore; nilayam-not visible; utsṛjya-giving up; yūyam-you; sarve-all; tri-viṣṭapam-the heavenly kingdom; yāta-go somewhere else; kālam-time; pratīkṣantaḥ-waiting for; yataḥ-whereof; śatroḥ-of your enemy; viparyayaḥ-the reverse condition arrives.

Therefore, waiting until the situation of your enemies is reversed, you should all leave this heavenly planet and go elsewhere, where you will not be seen.

TEXT 31

eṣa vipra-balodarkaḥ

sampraty ūrjita-vikramaḥ

teṣām evāpamānena

sānubandho vinaṅkṣyati

SYNONYMS

eṣaḥ-this (Bali Mahārāja); vipra-bala-udarkaḥ-flourishing because of the brahminical power invested in him; samprati-at the present moment; ūrjita-vikramaḥ-extremely powerful; teṣām-of the same brāhmaṇas; eva-indeed; apamānena-by insult; sa-anubandhaḥ-with friends and assistants; vinaṅkṣyati-will be vanquished.

Bali Mahārāja has now become extremely powerful because of the benedictions given him by the brāhmaṇas, but when he later insults the brāhmaṇas, he will be vanquished, along with his friends and assistants.

Bali Mahārāja and Indra were enemies. Therefore, when Bṛhaspati, the spiritual master of the demigods, predicted that Bali Mahārāja would be vanquished when he insulted the brāhmaṇas by whose grace he had become so powerful, Bali Mahārāja's enemies were naturally anxious to know when that opportune moment would come. To pacify King Indra, Bṛhaspati assured him that the time would certainly come, for Bṛhaspati could see that in the future Bali Mahārāja would defy the orders of Śukrācārya in order to pacify Lord Viṣṇu, Vāmanadeva. Of course, to advance in Kṛṣṇa consciousness, one can take all risks. To please Vāmanadeva, Bali Mahārāja risked defying the orders of his spiritual master, Śukrācārya. Because of this, he would lose all his property, yet because of devotional service to the Lord, he would get more than he expected, and in the future, in the eighth manvantara, he would occupy the throne of Indra again.

TEXT 32

evaṁ sumantritārthās te

guruṇārthānudarśinā

hitvā tri-viṣṭapaṁ jagmur

gīrvāṇāḥ kāma-rūpiṇaḥ

SYNONYMS

evam-thus; su-mantrita-being well advised; arthāḥ-about duties; te-they (the demigods); guruṇā-by their spiritual master; artha-anudarśinā-whose instructions were quite befitting; hitvā-giving up; tri-viṣṭapam-the heavenly kingdom; jagmuḥ-went; gīrvāṇāḥ-the demigods; kāma-rūpiṇaḥ-who could assume any form they liked.

Śukadeva Gosvāmī continued: The demigods, being thus advised by Bṛhaspati for their benefit, immediately accepted his words. Assuming forms according to their desire, they left the heavenly kingdom and scattered, without being observed by the demons.

The word kāma-rūpiṇaḥ indicates that the demigods, the inhabitants of the heavenly planets, can assume any form they desire. Thus it was not at all difficult for them to remain incognito before the eyes of the demons.

TEXT 33

deveṣv atha nilīneṣu

balir vairocanaḥ purīm

deva-dhānīm adhiṣṭhāya

vaśaṁ ninye jagat-trayam

SYNONYMS

deveṣu-all the demigods; atha-in this way; nilīneṣu-when they disappeared; baliḥ-Bali Mahārāja; vairocanaḥ-the son of Virocana; purīm-the heavenly kingdom; deva-dhānīm-the residence of the demigods; adhiṣṭhāya-taking possession of; vaśam-under control; ninye-brought; jagat-trayam-the three worlds.

When the demigods had disappeared, Bali Mahārāja, the son of Virocana, entered the heavenly kingdom, and from there he brought the three worlds under his control.

TEXT 34

taṁ viśva-jayinaṁ śiṣyaṁ

bhṛgavaḥ śiṣya-vatsalāḥ

śatena hayamedhānām

anuvratam ayājayan

SYNONYMS

tam-unto him (Bali Mahārāja); viśva-jayinam-the conqueror of the entire universe; śiṣyam-because of his being a disciple; bhṛgavaḥ-the brāhmaṇas, descendants of Bhṛgu like Śukrācārya; śiṣya-vatsalāḥ-being very pleased with the disciple; śatena-by one hundred; haya-medhānām-sacrifices known as aśvamedha; anuvratam-following the instruction of the brāhmaṇas; ayājayan-caused to execute.

The brāhmaṇa descendants of Bhṛgu, being very pleased with their disciple, who had conquered the entire universe, now engaged him in performing one hundred aśvamedha sacrifices.

We have seen in the dispute between Mahārāja Pṛthu and Indra that when Mahārāja Pṛthu wanted to perform one hundred aśvamedha-yajñas, Indra wanted to impede him, for it is because of such great sacrifices that Indra was made King of heaven. Here the brāhmaṇa descendants of Bhṛgu decided that although Mahārāja Bali was situated on the throne of Indra, he would not be able to stay there unless he performed such sacrifices. Therefore they advised Mahārāja Bali to perform at least as many aśvamedha-yajñas as Indra. The word ayājayan indicates that all the brāhmaṇas induced Bali Mahārāja to perform such sacrifices.

TEXT 35

tatas tad-anubhāvena

bhuvana-traya-viśrutām

kīrtiṁ dikṣu-vitanvānaḥ

sa reja uḍurāḍ iva

SYNONYMS

tataḥ-thereafter; tat-anubhāvena-because of performing such great sacrifices; bhuvana-traya-throughout the three worlds; viśrutām-celebrated; kīrtim-reputation; dikṣu-in all directions; vitanvānaḥ-spreading; saḥ-he (Bali Mahārāja); reje-became effulgent; uḍurāṭ-the moon; iva-like.

When Bali Mahārāja performed these sacrifices, he gained a great reputation in all directions, throughout the three worlds. Thus he shone in his position, like the brilliant moon in the sky.

TEXT 36

bubhuje ca śriyaṁ svṛddhāṁ

dvija-devopalambhitām

kṛta-kṛtyam ivātmānaṁ

manyamāno mahāmanāḥ

SYNONYMS

bubhuje-enjoyed; ca-also; śriyam-opulence; su-ṛddhām-prosperity; dvija-of the brāhmaṇas; deva-as good as the demigods; upalambhitām-achieved because of the favor; kṛta-kṛtyam-very satisfied by his activities; iva-like that; ātmānam-himself; manyamānaḥ-thinking; mahā-manāḥ-the great-minded.

Because of the favor of the brāhmaṇas, the great soul Bali Mahārāja, thinking himself very satisfied, became very opulent and prosperous and began to enjoy the kingdom.

The brāhmaṇas are called dvija-deva, and kṣatriyas are generally called nara-deva. The word deva actually refers to the Supreme Personality of Godhead. The brāhmaṇas guide human society in becoming happy by satisfying Lord Viṣṇu, and according to their advice, the kṣatriyas, who are called nara-deva, keep law and order so that other people, namely the vaiśyas and śūdras, may properly follow regulative principles. In this way, people are gradually elevated to Kṛṣṇa consciousness.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Conquers the Heavenly Planets."

Chapter Sixteen

Executing the Payo-vrata Process of Worship

As described in this chapter, because Aditi, the mother of the demigods, was very afflicted, her husband, Kaśyapa Muni, told her how to observe vows in austerities for the benefit of her sons.

Since the demigods were not visible in the heavenly kingdom, their mother, Aditi, because of separation from them, was very much aggrieved. One day after many, many years, the great sage Kaśyapa emerged from a trance of meditation and returned to his āśrama. He saw that the āśrama was no longer beautiful and that his wife was very morose. Everywhere in the āśrama, he saw signs of lamentation. The great sage therefore inquired from his wife about the well-being of the āśrama and asked her why she looked so morose. After Aditi informed Kaśyapa Muni about the āśrama's well-being, she told him that she was lamenting for the absence of her sons. She then requested him to tell her how her sons could return and reoccupy their positions. She wanted all good fortune for her sons. Moved by Aditi's request, Kaśyapa Muni instructed her in the philosophy of self-realization, the difference between matter and spirit, and how to be unaffected by material loss. But when he saw that Aditi was not satisfied even after he had given these instructions, he advised her to worship Vāsudeva, Janārdana. He assured her that only Lord Vāsudeva could satisfy her and fulfill all her desires. When Aditi then expressed her desire to worship Lord Vāsudeva, Prajāpati Kaśyapa told her about a process of worship known as payo-vrata, which is executed in twelve days. Lord Brahmā had instructed him how to satisfy Lord Kṛṣṇa by this process, and thus he advised his wife to observe this vow and its regulative principles.

TEXT 1

śrī-śuka uvāca

evaṁ putreṣu naṣṭeṣu

deva-mātāditis tadā

hṛte tri-viṣṭape daityaiḥ

paryatapyad anāthavat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; putreṣu-when her sons; naṣṭeṣu-disappearing from their position; deva-mātā-the mother of the demigods; aditiḥ-Aditi; tadā-at that time; hṛte-because of being lost; tri-viṣṭape-the kingdom of heaven; daityaiḥ-by the influence of the demons; paryatapyat-began to lament; anātha-vat-as if she had no protector.

Śukadeva Gosvāmī said: O King, when Aditi's sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector.

TEXT 2

ekadā kaśyapas tasyā

āśramaṁ bhagavān agāt

nirutsavaṁ nirānandaṁ

samādher virataś cirāt

SYNONYMS

ekadā-one day; kaśyapaḥ-the great sage Kaśyapa Muni; tasyāḥ-of Aditi; āśramam-to the shelter; bhagavān-greatly powerful; agāt-went; nirutsavam-without enthusiasm; nirānandam-without jubilation; samādheḥ-his trance; virataḥ-stopping; cirāt-after a long time.

After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive.

TEXT 3

sa patnīṁ dīna-vadanāṁ

kṛtāsana-parigrahaḥ

sabhājito yathā-nyāyam

idam āha kurūdvaha

SYNONYMS

saḥ-Kaśyapa Muni; patnīm-unto his wife; dīna-vadanām-having a dry face; kṛta-āsana-parigrahaḥ-after accepting a sitting place; sabhājitaḥ-being honored by Aditi; yathā-nyāyam-according to time and place; idam āha-spoke as follows; kuru-udvaha-O Mahārāja Parīkṣit, the best of the Kurus.

O best of the Kurus, when Kaśyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very morose.

TEXT 4

apy abhadraṁ na viprāṇāṁ

bhadre loke 'dhunāgatam

na dharmasya na lokasya

mṛtyoś chandānuvartinaḥ

SYNONYMS

api-whether; abhadram-ill fortune; na-not; viprāṇām-of the brāhmaṇas; bhadre-O most gentle Aditi; loke-in this world; adhunā-at the present moment; āgatam-has come; na-not; dharmasya-of religious principles; na-not; lokasya-of the people in general; mṛtyoḥ-death; chanda-anuvartinaḥ-who are followers of the whims of death.

O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brāhmaṇas or the people in general, who are subject to the whims of death.

There are prescribed duties for all the inhabitants of this material world, especially for the brāhmaṇas but also for the people in general, who are subject to the whims of death. Kaśyapa Muni wondered whether the regulative principles, which are meant for the well-being of everyone, had been disobeyed. He accordingly continued his inquiries for seven verses.

TEXT 5

api vākuśalaṁ kiñcid

gṛheṣu gṛha-medhini

dharmasyārthasya kāmasya

yatra yogo hy ayoginām

SYNONYMS

api-I am wondering; vā-either; akuśalam-inauspiciousness; kiñcit-some; gṛheṣu-at home; gṛha-medhini-O my wife, who are attached to household life; dharmasya-of the principles of religion; arthasya-of the economic condition; kāmasya-of satisfaction of desires; yatra-at home; yogaḥ-the result of meditation; hi-indeed; ayoginām-even of those who are not transcendentalists.

O my wife, who are very much attached to household life, if the principles of religion, economic development and satisfaction of the senses are properly followed in household life, one's activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles.

In this verse, Aditi has been addressed by her husband, Kaśyapa Muni, as gṛha-medhini, which means "one who is satisfied in household life for sense gratification." Generally, those who are in household life pursue sense gratification in the field of activities performed for material results. Such gṛhamedhīs have only one aim in life-sense gratification. Therefore it is said, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] the householder's life is based on sense gratification, and therefore the happiness derived from it is very meager. Nonetheless, the Vedic process is so comprehensive that even in householder life one can adjust his activities according to the regulative principles of dharma, artha, kāma and mokṣa. One's aim should be to achieve liberation, but because one cannot at once give up sense gratification, in the śāstras there are injunctions prescribing how to follow the principles of religion, economic development and sense gratification. As explained in Śrīmad-Bhāgavatam (1.2.9), dharmasya hy āpavargyasya nārtho 'rthāyopakalpate: "All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain." Those who are in household life should not think that religion is meant to improve the process of the householder's sense gratification. Household life is also meant for advancement in spiritual understanding, by which one can ultimately gain liberation from the material clutches. One should remain in household life with the aim of understanding the ultimate goal of life (tattva jijñāsā). Then household life is as good as the life of a yogi. Kaśyapa Muni therefore inquired from his wife whether the principles of religion, economic development and sense gratification were being properly followed in terms of the śāstric injunctions. As soon as one deviates from the injunctions of the śāstra, the purpose of household life is immediately lost in confusion.

TEXT 6

api vātithayo 'bhyetya

kuṭumbāsaktayā tvayā

gṛhād apūjitā yātāḥ

pratyutthānena vā kvacit

SYNONYMS

api-whether; vā-either; atithayaḥ-guests who come without an invitation; abhyetya-coming to the home; kuṭumba-āsaktayā-who were too attached to the family members; tvayā-by you; gṛhāt-from the house; apūjitāḥ-without being properly welcomed; yātāḥ-went away; pratyutthānena-by standing up; vā-either; kvacit-sometimes.

I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away.

It is the duty of a householder to receive guests, even if a guest be an enemy. When a guest comes to one's home, one should properly receive him by standing up and offering him a seat. It is enjoined, gṛhe śatrum api prāptaṁ viśvastam akutobhayam: if even an enemy comes to one's home, one should receive him in such a way that the guest will forget that his host is an enemy. According to one's position, one should properly receive anyone who comes to one's home. At least a seat and a glass of water should be offered, so that the guest will not be displeased. Kaśyapa Muni inquired from Aditi whether disrespect had been shown to such guests, or atithis. The word atithi refers to one who comes without an invitation.

TEXT 7

gṛheṣu yeṣv atithayo

nārcitāḥ salilair api

yadi niryānti te nūnaṁ

pherurāja-gṛhopamāḥ

SYNONYMS

gṛheṣu-at home; yeṣu-which; atithayaḥ-uninvited guests; na-not; arcitāḥ-welcomed; salilaiḥ api-even by offering a glass of water; yadi-if; niryānti-they go away; te-such household life; nūnam-indeed; pheru-rāja-of jackals; gṛha-the homes; upamāḥ-like.

Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals.

In a field there may be holes made by snakes and mice, but when there are very big holes, it may be supposed that jackals live there. Certainly no one goes to take shelter in such homes. Thus the homes of human beings where atithis, uninvited guests, are not properly received are like the homes of jackals.

TEXT 8

apy agnayas tu velāyāṁ

na hutā haviṣā sati

tvayodvigna-dhiyā bhadre

proṣite mayi karhicit

SYNONYMS

api-whether; agnayaḥ-fires; tu-indeed; velāyām-in the fire sacrifice; na-not; hutāḥ-offered; haviṣā-by ghee; sati-O chaste woman; tvayā-by you; udvigna-dhiyā-because of some anxiety; bhadre-O auspicious woman; proṣite-was away from home; mayi-when I; karhicit-sometimes.

O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire?

TEXT 9

yat-pūjayā kāma-dughān

yāti lokān gṛhānvitaḥ

brāhmaṇo 'gniś ca vai viṣṇoḥ

sarva-devātmano mukham

SYNONYMS

yat-pūjayā-by worshiping the fire and brāhmaṇas; kāma-dughān-which fulfill one's desires; yāti-one goes; lokān-to the destination of the higher planetary system; gṛha-anvitaḥ-a person attached to household life; brāhmaṇaḥ-the brāhmaṇas; agniḥ ca-and the fire; vai-indeed; viṣṇoḥ-of Lord Viṣṇu; sarva-deva-ātmanaḥ-the soul of all the demigods; mukham-the mouth.

By worshiping the fire and the brāhmaṇas, a householder can achieve the desired goal of residing in the higher planets, for the sacrificial fire and the brāhmaṇas are to be considered the mouth of Lord Viṣṇu, who is the Supersoul of all the demigods.

According to the Vedic system, a fire sacrifice is held in order to offer oblations of ghee, grains, fruits, flowers and so on, so that Lord Viṣṇu may eat and be satisfied. The Lord says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Therefore, all these items may be offered in the sacrificial fire, and Lord Viṣṇu will be satisfied. Similarly, brāhmaṇa-bhojana, feeding of the brāhmaṇas, is also recommended, for when the brāhmaṇas eat sumptuous remnants of food after yajña, this is another way that Lord Viṣṇu Himself eats. Therefore the Vedic principles recommend that in every festival or ceremony one offer oblations to the fire and give sumptuous food for the brāhmaṇas to eat. By such activities, a householder may be elevated to the heavenly planets and similar places in the higher planetary systems.

TEXT 10

api sarve kuśalinas

tava putrā manasvini

lakṣaye 'svastham ātmānaṁ

bhavatyā lakṣaṇair aham

SYNONYMS

api-whether; sarve-all; kuśalinaḥ-in full auspiciousness; tava-your; putrāḥ-sons; manasvini-O great-minded lady; lakṣaye-I see; asvastham-not in tranquillity; ātmānam-the mind; bhavatyāḥ-of you; lakṣaṇaiḥ-by symptoms; aham-I.

O great-minded lady, are all your sons faring well? Seeing your withered face, I can perceive that your mind is not tranquil. How is this so?

TEXT 11

śrī-aditir uvāca

bhadraṁ dvija-gavāṁ brahman

dharmasyāsya janasya ca

tri-vargasya paraṁ kṣetraṁ

gṛhamedhin gṛhā ime

SYNONYMS

śrī-aditiḥ uvāca-Śrīmatī Aditi said; bhadram-all auspiciousness; dvija-gavām-of the brāhmaṇas and the cows; brahman-O brāhmaṇa; dharmasya asya-of the religious principles mentioned in śāstra; janasya-of the people in general; ca-and; tri-vargasya-of the three processes of elevation (dharma, artha and kāma); param-the supreme; kṣetram-field; gṛhamedhin-O my husband, who are attached to household life; gṛhāḥ-your home; ime-all these things.

Aditi said: O my respected brāhmaṇa husband, all is well with the brāhmaṇas, the cows, religion and the welfare of other people. O master of the house, the three principles of dharma, artha and kāma flourish in household life, which is consequently full of good fortune.

In household life one can develop the three principles of religion, economic development and sense gratification according to the regulations given in the śāstras, but to attain liberation one must give up household life and place himself in the transcendental renounced order. Kaśyapa Muni was not in the renounced order of life. Therefore he is addressed here once as brahman and another time as gṛhamedhin. Aditi, his wife, assured him that as far as household life was concerned, everything was going nicely, and the brāhmaṇas and cows were being honored and protected. In other words, there were no disturbances; household life was duly progressing.

TEXT 12

agnayo 'tithayo bhṛtyā

bhikṣavo ye ca lipsavaḥ

sarvaṁ bhagavato brahmann

anudhyānān na riṣyati

SYNONYMS

agnayaḥ-worshiping the fires; atithayaḥ-receiving the guests; bhṛtyāḥ-satisfying the servants; bhikṣavaḥ-pleasing the beggars; ye-all of them who; ca-and; lipsavaḥ-as they desire (are taken care of); sarvam-all of them; bhagavataḥ-of you, my lord; brahman-O brāhmaṇa; anudhyānāt-from always thinking; na riṣyati-nothing is missed (everything is properly done).

O beloved husband, the fires, guests, servants and beggars are all being properly cared for by me. Because I always think of you, there is no possibility that any of the religious principles will be neglected.

TEXT 13

ko nu me bhagavan kāmo

na sampadyeta mānasaḥ

yasyā bhavān prajādhyakṣa

evaṁ dharmān prabhāṣate

SYNONYMS

kaḥ-what; nu-indeed; me-my; bhagavan-O lord; kāmaḥ-desire; na-not; sampadyeta-can be fulfilled; mānasaḥ-within my mind; yasyāḥ-of me; bhavān-your good self; prajā-adhyakṣaḥ-Prajāpati; evam-thus; dharmān-religious principles; prabhāṣate-talks.

O my lord, since you are a Prajāpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled?

TEXT 14

tavaiva mārīca manaḥ-śarīrajāḥ

prajā imāḥ sattva-rajas-tamo-juṣaḥ

samo bhavāṁs tāsv asurādiṣu prabho

tathāpi bhaktaṁ bhajate maheśvaraḥ

SYNONYMS

tava-your; eva-indeed; mārīca-O son of Marīci; manaḥ-śarīra-jāḥ-born either of your body or of your mind (all the demons and demigods); prajāḥ-born of you; imāḥ-all of them; sattva-rajaḥ-tamaḥ-juṣaḥ-infected with sattva-guṇa, rajo-guṇa or tamo-guṇa; samaḥ-equal; bhavān-your good self; tāsu-to every one of them; asura-ādiṣu-beginning with the asuras; prabho-O my lord; tathā api-still; bhaktam-unto the devotees; bhajate-takes care of; mahā-īśvaraḥ-the Supreme Personality of Godhead, the supreme controller.

O son of Marīci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities-sattva-guṇa, rajo-guṇa or tamo-guṇa. But although the Supreme Personality of Godhead, the supreme controller, is equal toward all living entities, He is especially favorable to the devotees.

In Bhagavad-gītā (9.29) the Lord says:

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

Although the Supreme Personality of Godhead is equal toward everyone, He is especially inclined toward those who engage in His devotional service. The Lord says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "My dear son of Kuntī, please declare that My devotee will never be vanquished." Elsewhere, Kṛṣṇa also says:

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

(Bg. 4.11)

Actually, everyone is trying to please the Supreme Personality of Godhead in various ways, but according to their methods of approach, the Supreme Lord endows them with different benedictions. Thus Aditi appealed to her husband by saying that since even the supreme controller favors His devotees and since Indra, Kaśyapa's devoted son, was in difficulty, Kaśyapa should bestow his favor upon Indra.

TEXT 15

tasmād īśa bhajantyā me

śreyaś cintaya suvrata

hṛta-śriyo hṛta-sthānān

sapatnaiḥ pāhi naḥ prabho

SYNONYMS

tasmāt-therefore; īśa-O powerful controller; bhajantyāḥ-of your servitor; me-me; śreyaḥ-auspiciousness; cintaya-just consider; su-vrata-O most gentle one; hṛta-śriyaḥ-bereft of all opulence; hṛta-sthānān-bereft of a residence; sapatnaiḥ-by the competitors; pāhi-please protect; naḥ-us; prabho-O my lord.

Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection.

Aditi, the mother of the demigods, appealed to Kaśyapa Muni to give the demigods protection. When we speak of the demigods, this also includes their mother.

TEXT 16

parair vivāsitā sāhaṁ

magnā vyasana-sāgare

aiśvaryaṁ śrīr yaśaḥ sthānaṁ

hṛtāni prabalair mama

SYNONYMS

paraiḥ-by our enemies; vivāsitā-taken away from our residential quarters; sā-the same; aham-I; magnā-drowned; vyasana-sāgare-in an ocean of trouble; aiśvaryam-opulence; śrīḥ-beauty; yaśaḥ-reputation; sthānam-place; hṛtāni-all taken away; prabalaiḥ-very powerful; mama-my.

The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble.

TEXT 17

yathā tāni punaḥ sādho

prapadyeran mamātmajāḥ

tathā vidhehi kalyāṇaṁ

dhiyā kalyāṇa-kṛttama

SYNONYMS

yathā-as; tāni-all of our lost things; punaḥ-again; sādho-O great saintly person; prapadyeran-can regain; mama-my; ātmajāḥ-offspring (sons); tathā-so; vidhehi-kindly do; kalyāṇam-auspiciousness; dhiyā-by consideration; kalyāṇa-kṛt-tama-O you who are the best person to act for our welfare.

O best of sages, best of all those who grant auspicious benedictions, please consider our situation and bestow upon my sons the benedictions by which they can regain what they have lost.

TEXT 18

śrī-śuka uvāca

evam abhyarthito 'dityā

kas tām āha smayann iva

aho māyā-balaṁ viṣṇoḥ

sneha-baddham idaṁ jagat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; abhyarthitaḥ-being requested; adityā-by Aditi; kaḥ-Kaśyapa Muni; tām-unto her; āha-said; smayan-smiling; iva-just like; aho-alas; māyā-balam-the influence of the illusory energy; viṣṇoḥ-of Lord Viṣṇu; sneha-baddham-influenced by this affection; idam-this; jagat-whole world.

Śukadeva Gosvāmī continued: When Kaśyapa Muni was thus requested by Aditi, he slightly smiled. "Alas," he said, "how powerful is the illusory energy of Lord Viṣṇu, by which the entire world is bound by affection for children!"

Kaśyapa Muni was surely sympathetic to his wife's affliction, yet he was surprised at how the whole world is influenced by affection.

TEXT 19

kva deho bhautiko 'nātmā

kva cātmā prakṛteḥ paraḥ

kasya ke pati-putrādyā

moha eva hi kāraṇam

SYNONYMS

kva-where is; dehaḥ-this material body; bhautikaḥ-made of five elements; anātmā-not the spirit soul; kva-where is; ca-also; ātmā-the spirit soul; prakṛteḥ-to the material world; paraḥ-transcendental; kasya-of whom; ke-who is; pati-husband; putra-ādyāḥ-or son and so on; mohaḥ-illusion; eva-indeed; hi-certainly; kāraṇam-cause.

Kaśyapa Muni continued: What is this material body, made of five elements? It is different from the spirit soul. Indeed, the spirit soul is completely different from the material elements from which the body is made. But because of bodily attachment, one is regarded as a husband or son. These illusory relationships are caused by misunderstanding.

The spirit soul (ātmā or jīva) is certainly different from the body, which is a combination of five material elements. This is a simple fact, but it is not understood unless one is spiritually educated. Kaśyapa Muni met his wife, Aditi, in the heavenly planets, but the same misconception extends throughout the entire universe and is also here on earth. There are different grades of living entities, but all of them are more or less under the impression of the bodily conception of life. In other words, all living entities in this material world are more or less devoid of spiritual education. The Vedic civilization, however, is based on spiritual education, and spiritual education is the special basis on which Bhagavad-gītā was spoken to Arjuna. In the beginning of Bhagavad-gītā, Kṛṣṇa instructed Arjuna to understand that the spirit soul is different from the body.

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Unfortunately, this spiritual education is completely absent from modern human civilization. No one understands his real self-interest, which lies with the spirit soul, not with the material body. Education means spiritual education. To work hard in the bodily conception of life, without spiritual education, is to live like an animal. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate vid-bhujāṁ ye (Bhāg. 5.5.1). People are working so hard simply for bodily comforts, without education regarding the spirit soul. Thus they are living in a very risky civilization, for it is a fact that the spirit soul has to transmigrate from one body to another (tathā dehāntara-prāptiḥ). Without spiritual education, people are kept in dark ignorance and do not know what will happen to them after the annihilation of the present body. They are working blindly, and blind leaders are directing them. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ (Bhāg. 7.5.31). A foolish person does not know that he is completely under the bondage of material nature and that after death material nature will impose upon him a certain type of body, which he will have to accept. He does not know that although in his present body he may be a very important man, he may next get the body of an animal or tree because of his ignorant activities in the modes of material nature. Therefore the Kṛṣṇa consciousness movement is trying to give the true light of spiritual existence to all living entities. This movement is not very difficult to understand, and people must take advantage of it, for it will save them from the risky life of irresponsibility.

TEXT 20

upatiṣṭhasva puruṣaṁ

bhagavantaṁ janārdanam

sarva-bhūta-guhā-vāsaṁ

vāsudevaṁ jagad-gurum

SYNONYMS

upatiṣṭhasva-just try to worship; puruṣam-the Supreme Person; bhagavantam-the Personality of Godhead; janārdanam-who can kill all the enemies; sarva-bhūta-guhā-vāsam-living within the core of the heart of everyone; vāsudevam-Vāsudeva, Kṛṣṇa, who is all-pervading and is the son of Vasudeva; jagat-gurum-the spiritual master and teacher of the whole world.

My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone's enemies, and who sits within everyone's heart. Only that Supreme Person-Kṛṣṇa, or Vāsudeva-can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.

With these words, Kaśyapa Muni tried to pacify his wife. Aditi made her appeal to her material husband. Of course, that is nice, but actually a material relative cannot do anything good for anyone. If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies. There are three modes of material nature-goodness, passion and ignorance-and above material nature, transcendental to material nature, is another existence, which is called śuddha-sattva. In the material world, the mode of goodness is considered the best, but because of material contamination, even the mode of goodness is sometimes overpowered by the modes of passion and ignorance. But when one transcends the competition between these modes and engages himself in devotional service, he rises above the three modes of material nature. In that transcendental position, one is situated in pure consciousness. Sattvaṁ viśuddhaṁ vasudeva-śabditam (Bhāg. 4.3.23). Above material nature is the position called vasudeva, or freedom from material contamination. Only in that position can one perceive the Supreme Personality of Godhead, Vāsudeva. Thus the vasudeva condition fulfills a spiritual necessity. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. When one realizes Vāsudeva, the Supreme Personality of Godhead, he becomes most exalted.

Paramātmā (Vāsudeva) is situated in everyone's heart, as confirmed in Bhagavad-gītā. The Lord says:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati

"The Supreme Lord is situated in everyone's heart, O Arjuna." (Bg. 18.61)

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." (Bg. 5.29)

Whenever one is perplexed, let him take shelter of the lotus feet of Vāsudeva, Kṛṣṇa, who will give the devotee intelligence to help him surpass all difficulties and return home, back to Godhead. Kaśyapa Muni advised his wife to seek shelter at the lotus feet of Vāsudeva, Kṛṣṇa, so that all her problems would be very easily solved. Thus Kaśyapa Muni was an ideal spiritual master. He was not so foolish that he would present himself as an exalted personality, as good as God. He was actually a bona fide guru because he advised his wife to seek shelter at the lotus feet of Vāsudeva. One who trains his subordinate or disciple to worship Vāsudeva is the truly bona fide spiritual master. The word jagad-gurum is very important in this regard. Kaśyapa Muni did not falsely declare himself to be jagad-guru, although he actually was jagad-guru because he advocated the cause of Vāsudeva. Actually, Vāsudeva is jagad-guru, as clearly stated here (vāsudevaṁ jagad-gurum). One who teaches the instructions of Vāsudeva, Bhagavad-gītā, is as good as vāsudevaṁ jagad-gurum. But when one who does not teach this instruction-as it is-declares himself jagad-guru, he simply cheats the public. Kṛṣṇa is jagad-guru, and one who teaches the instruction of Kṛṣṇa as it is, on behalf of Kṛṣṇa, may be accepted as jagad-guru. One who manufactures his own theories cannot be accepted; he becomes jagad-guru falsely.

TEXT 21

sa vidhāsyati te kāmān

harir dīnānukampanaḥ

amoghā bhagavad-bhaktir

netareti matir mama

SYNONYMS

saḥ-he (Vāsudeva); vidhāsyati-will undoubtedly fulfill; te-your; kāmān-desires; hariḥ-the Supreme Personality of Godhead; dīna-unto the poor; anukampanaḥ-very merciful; amoghā-infallible; bhagavat-bhaktiḥ-devotional service unto the Supreme Personality of Godhead; na-not; itarā-anything but bhagavad-bhakti; iti-thus; matiḥ-opinion; mama-my.

The Supreme Personality of Godhead, who is very merciful to the poor, will fulfill all of your desires, for devotional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion.

There are three kinds of men, who are called akāma, mokṣa-kāma and sarva-kāma. One who tries to get liberation from this material world is called mokṣa-kāma, one who wants to enjoy this material world to its fullest extent is called sarva-kāma, and one who has fulfilled all his desires and has no further material desires is called akāma. A bhakta has no desire. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. He is purified and free from material desires. The mokṣa-kāmī wants to achieve liberation by merging into the existence of the Supreme Brahman, and because of this desire to merge into the existence of the Lord, he is not yet pure. And since those who want liberation are impure, what to speak of the karmīs, who have so many desires to fulfill? Nonetheless, the śāstra says:

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param

"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10)

Kaśyapa Muni saw that his wife, Aditi, had some material desires for the welfare of her sons, but still he advised her to render devotional service to the Supreme Personality of Godhead. In other words, everyone, regardless of whether he is a karmī, jñānī, yogī or bhakta, should invariably take shelter of the lotus feet of Vāsudeva and render transcendental loving service unto Him so that all his desires will be duly fulfilled. Kṛṣṇa is dīna-anukampana: He is very merciful to everyone. Therefore if one wants to fulfill his material desires, Kṛṣṇa helps him. Of course, sometimes if a devotee is very sincere, the Lord, as a special favor to him, refuses to fulfill his material desires and directly blesses him with pure, unalloyed devotional service. It is said in Caitanya-caritāmṛta (Madhya 22.38–39):

kṛṣṇa kahe,--'āmā bhaje, māge viṣaya-sukha
amṛta chāḍi' viṣa māge,--ei baḍa mūrkha

āmi--vijña, ei mūrkhe 'viṣaya' kene diba?
sva-caraṇāmṛta diyā 'viṣaya' bhulāiba

"Kṛṣṇa says, 'If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.' " If a devotee maintains some material desire and at the same time very sincerely desires to engage at the lotus feet of Kṛṣṇa, Kṛṣṇa may directly give him unalloyed devotional service and take away all his material desires and possessions. This is the Lord's special favor to devotees. Otherwise, if one takes to Kṛṣṇa's devotional service but still has material desires to fulfill, he may become free from all material desires, as Dhruva Mahārāja did, but this may take some time. However, if a very sincere devotee wants only Kṛṣṇa's lotus feet, Kṛṣṇa directly gives him the position of śuddha-bhakti, unalloyed devotional service.

TEXT 22

śrī-aditir uvāca

kenāhaṁ vidhinā brahmann

upasthāsye jagat-patim

yathā me satya-saṅkalpo

vidadhyāt sa manoratham

SYNONYMS

śrī-aditiḥ uvāca-Śrīmatī Aditi began to pray; kena-by which; aham-I; vidhinā-by regulative principles; brahman-O brāhmaṇa; upasthāsye-can please; jagat-patim-the Lord of the universe, Jagannātha; yathā-by which; me-my; satya-saṅkalpaḥ-desire may actually be fulfilled; vidadhyāt-may fulfill; saḥ-He (the Supreme Lord); manoratham-ambitions or desires.

Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that the Lord will be pleased with me and fulfill all my desires.

It is said, "Man proposes, God disposes." Thus a person may desire many things, but unless these desires are fulfilled by the Supreme Personality of Godhead, they cannot be fulfilled. Fulfillment of desire is called satya-saṅkalpa. Here the word satya-saṅkalpa is very important. Aditi placed herself at the mercy of her husband so that he would give her directions by which to worship the Supreme Personality of Godhead so that all her desires would be fulfilled. A disciple must first decide that he should worship the Supreme Lord, and then the spiritual master will give the disciple correct directions. One cannot dictate to the spiritual master, just as a patient cannot demand that his physician prescribe a certain type of medicine. Here is the beginning of worship of the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

"O best among the Bhāratas, four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute." Aditi was ārta, a person in distress. She was very much aggrieved because her sons, the demigods, were bereft of everything. Thus she wanted to take shelter of the Supreme Personality of Godhead under the direction of her husband, Kaśyapa Muni.

TEXT 23

ādiśa tvaṁ dvija-śreṣṭha

vidhiṁ tad-upadhāvanam

āśu tuṣyati me devaḥ

sīdantyāḥ saha putrakaiḥ

SYNONYMS

ādiśa-just instruct me; tvam-O my husband; dvija-śreṣṭha-O best of the brāhmaṇas; vidhim-the regulative principles; tat-the Lord; upadhāvanam-the process of worshiping; āśu-very soon; tuṣyati-becomes satisfied; me-unto me; devaḥ-the Lord; sīdantyāḥ-now lamenting; saha-with; putrakaiḥ-all my sons, the demigods.

O best of the brāhmaṇas, kindly instruct me in the perfect method of worshiping the Supreme Personality of Godhead in devotional service, by which the Lord may very soon be pleased with me and save me, along with my sons, from this most dangerous condition.

Sometimes less intelligent men ask whether one has to approach a guru to be instructed in devotional service for spiritual advancement. The answer is given here-indeed, not only here, but also in Bhagavad-gītā, where Arjuna accepted Kṛṣṇa as his guru (śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam). The Vedas also instruct, tad-vijñānārthaṁ sa guruṁ evābhigacchet: [MU
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]

1.2.12] one must accept a guru for proper direction if one is seriously inclined toward advancement in spiritual life. The Lord says that one must worship the ācārya, who is the representative of the Supreme Personality of Godhead (ācāryaṁ māṁ vijānīyāt). One should definitely understand this. In Caitanya-caritāmṛta it is said that the guru is the manifestation of the Supreme Personality of Godhead. Therefore, according to all the evidence given by the śāstra and by the practical behavior of devotees, one must accept a guru. Aditi accepted her husband as her guru, so that he would direct her how to advance in spiritual consciousness, devotional service, by worshiping the Supreme Lord.

TEXT 24

śrī-kaśyapa uvāca

etan me bhagavān pṛṣṭaḥ

prajā-kāmasya padmajaḥ

yad āha te pravakṣyāmi

vrataṁ keśava-toṣaṇam

SYNONYMS

śrī-kaśyapaḥ uvāca-Kaśyapa Muni said; etat-this; me-by me; bhagavān-the most powerful; pṛṣṭaḥ-when he was requested; prajā-kāmasya-desiring offspring; padma-jaḥ-Lord Brahmā, who was born of a lotus flower; yat-whatever; āha-he said; te-unto you; pravakṣyāmi-I shall explain; vratam-in the form of worship; keśava-toṣaṇam-by which Keśava, the Supreme Personality of Godhead, is satisfied.

Śrī Kaśyapa Muni said: When I desired offspring, I placed inquiries before Lord Brahmā, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmā instructed me, by which Keśava, the Supreme Personality of Godhead, is satisfied.

Here the process of devotional service is further explained. Kaśyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahmā for satisfying the Supreme Personality of Godhead. This is valuable. The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorized process received by the guru from his guru. This is called the system of disciplic succession (evaṁ paramparā-prāptaṁ imaṁ rājarṣayo viduḥ [Bg. 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased. Therefore, to approach a bona fide guru, or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparā system. Unless one follows this paramparā system, the mantra one receives will be chanted for no purpose. Nowadays there are so many rascal gurus who manufacture their mantras as a process for material advancement, not spiritual advancement. Still, the mantra cannot be successful if it is manufactured. Mantras and the process of devotional service have special power, provided they are received from the authorized person.

TEXT 25

phālgunasyāmale pakṣe

dvādaśāhaṁ payo-vratam

arcayed aravindākṣaṁ

bhaktyā paramayānvitaḥ

SYNONYMS

phālgunasya-of the month of Phālguna (February and March); amale-during the bright; pakṣe-fortnight; dvādaśa-aham-for twelve days, ending with Dvādaśī, the day after Ekādaśī; payaḥ-vratam-accepting the vow of taking only milk; arcayet-one should worship; aravinda-akṣam-the lotus-eyed Supreme Personality of Godhead; bhaktyā-with devotion; paramayā-unalloyed; anvitaḥ-surcharged.

In the bright fortnight of the month of Phālguna [February and March], for twelve days ending with Dvādaśī, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion.

Worshiping the Supreme Lord Viṣṇu with devotion means following arcana-mārga.

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]

One should install the Deity of Lord Viṣṇu or Kṛṣṇa and worship Him nicely by dressing Him, decorating Him with flower garlands, and offering Him all kinds of fruits, flowers and cooked food, nicely prepared with ghee, sugar and grains. One should also offer a flame, incense and so on, while ringing a bell, as prescribed. This is called worship of the Lord. Here it is recommended that one observe the vow of subsisting only by drinking milk. This is called payo-vrata. As we generally perform devotional service on Ekādaśī by not eating grains, it is generally recommended that on Dvādaśī one not consume anything but milk. payo-vrata and arcana devotional service to the Supreme Lord should be performed with a pure devotional attitude (bhaktyā). Without bhakti, one cannot worship the Supreme Personality of Godhead. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead and be directly connected with Him, knowing what He wants to eat and how He is satisfied, one must take to the process of bhakti. As recommended here also, bhaktyā paramayānvitaḥ: one should be surcharged with unalloyed devotional service.

TEXT 26

sinīvālyāṁ mṛdālipya

snāyāt kroḍa-vidīrṇayā

yadi labhyeta vai srotasy

etaṁ mantram udīrayet

SYNONYMS

sinīvālyām-on the dark-moon day; mṛdā-with dirt; ālipya-smearing the body; snāyāt-one should bathe; kroḍa-vidīrṇayā-dug up by the tusk of a boar; yadi-if; labhyeta-it is available; vai-indeed; srotasi-in a flowing river; etam mantram-this mantra; udīrayet-one should chant.

If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra.

TEXT 27

tvaṁ devy ādi-varāheṇa

rasāyāḥ sthānam icchatā

uddhṛtāsi namas tubhyaṁ

pāpmānaṁ me praṇāśaya

SYNONYMS

tvam-you; devi-O mother earth; ādi-varāheṇa-by the Supreme Personality of Godhead in the form of a boar; rasāyāḥ-from the bottom of the universe; sthānam-a place; icchatā-desiring; uddhṛtā asi-you have been raised; namaḥ tubhyam-I offer my respectful obeisances unto you; pāpmānam-all sinful activities and their reactions; me-of me; praṇāśaya-please undo.

O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisances unto you.

TEXT 28

nirvartitātma-niyamo

devam arcet samāhitaḥ

arcāyāṁ sthaṇḍile sūrye

jale vahnau gurāv api

SYNONYMS

nirvartita-finished; ātma-niyamaḥ-the daily duties of washing, chanting other mantras and so on, according to one's practice; devam-the Supreme Personality of Godhead; arcet-one should worship; samāhitaḥ-with full attention; arcāyām-unto the Deities; sthaṇḍile-unto the altar; sūrye-unto the sun; jale-unto the water; vahnau-unto the fire; gurau-unto the spiritual master; api-indeed.

Thereafter, one should perform his daily spiritual duties and then, with great attention, offer worship to the Deity of the Supreme Personality of Godhead, and also to the altar, the sun, water, fire and the spiritual master.

TEXT 29

namas tubhyaṁ bhagavate

puruṣāya mahīyase

sarva-bhūta-nivāsāya

vāsudevāya sākṣiṇe

SYNONYMS

namaḥ tubhyam-I offer my respectful obeisances unto You; bhagavate-unto the Supreme Personality of Godhead; puruṣāya-the Supreme Person; mahīyase-the best of all personalities; sarva-bhūta-nivāsāya-the person who lives in everyone's heart; vāsudevāya-the Lord who lives everywhere; sākṣiṇe-the witness of everything.

O Supreme Personality of Godhead, greatest of all, who lives in everyone's heart and in whom everyone lives, O witness of everything, O Vāsudeva, supreme and all-pervading person, I offer my respectful obeisances unto You.

TEXT 30

namo 'vyaktāya sūkṣmāya

pradhāna-puruṣāya ca

catur-viṁśad-guṇa-jñāya

guṇa-saṅkhyāna-hetave

SYNONYMS

namaḥ-I offer my respectful obeisances unto You; avyaktāya-who are never seen by material eyes; sūkṣmāya-transcendental; pradhāna-puruṣāya-the Supreme Person; ca-also; catuḥ-viṁśat-twenty-four; guṇa-jñāya-the knower of the elements; guṇa-saṅkhyāna-of the sāṅkhya-yoga system; hetave-the original cause.

I offer my respectful obeisances unto You, the Supreme Person. Being very subtle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sāṅkhya-yoga system.

Catur-viṁśad-guṇa, the twenty-four elements, are the five gross elements (earth, water, fire, air and ether), the three subtle elements (mind, intelligence and false ego), the ten senses (five for working and five for acquiring knowledge), the five sense objects, and contaminated consciousness. These are the subject matter of sāṅkhya-yoga, which was inaugurated by Lord Kapiladeva. This sāṅkhya-yoga was again propounded by another Kapila, but he was an atheist, and his system is not accepted as bona fide.

TEXT 31

namo dvi-śīrṣṇe tri-pade

catuḥ-śṛṅgāya tantave

sapta-hastāya yajñāya

trayī-vidyātmane namaḥ

SYNONYMS

namaḥ-I offer my respectful obeisances unto You; dvi-śīrṣṇe-who have two heads; tri-pade-who have three legs; catuḥ-śṛṅgāya-who have four horns; tantave-who expand; sapta-hastāya-who have seven hands; yajñāya-unto the yajña-puruṣa, the supreme enjoyer; trayī-the three modes of Vedic ritualistic ceremonies; vidyā-ātmane-the Personality of Godhead, the embodiment of all knowledge; namaḥ-I offer my respectful obeisances unto You.

I offer my respectful obeisances unto You, the Supreme Personality of Godhead, who have two heads [prāyaṇīya and udāyanīya], three legs [savana-traya], four horns [the four Vedas] and seven hands [the seven chandas, such as Gāyatrī]. I offer my obeisances unto You, whose heart and soul are the three Vedic rituals [karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa] and who expand these rituals in the form of sacrifice.

TEXT 32

namaḥ śivāya rudrāya

namaḥ śakti-dharāya ca

sarva-vidyādhipataye

bhūtānāṁ pataye namaḥ

SYNONYMS

namaḥ-I offer my respectful obeisances unto You; śivāya-the incarnation named Lord Śiva; rudrāya-the expansion named Rudra; namaḥ-obeisances; śakti-dharāya-the reservoir of all potencies; ca-and; sarva-vidyā-adhipataye-the reservoir of all knowledge; bhūtānām-of the living entities; pataye-the supreme master; namaḥ-I offer my respectful obeisances unto You.

I offer my respectful obeisances unto You, Lord Śiva, or Rudra, who are the reservoir of all potencies, the reservoir of all knowledge, and the master of everyone.

It is the system for one to offer obeisances unto the expansion or incarnation of the Lord. Lord Śiva is the incarnation of ignorance, one of the material modes of nature.

TEXT 33

namo hiraṇyagarbhāya

prāṇāya jagad-ātmane

yogaiśvarya-śarīrāya

namas te yoga-hetave

SYNONYMS

namaḥ-I offer my respectful obeisances unto You; hiraṇyagarbhāya-situated as the four-headed Hiraṇyagarbha, Brahmā; prāṇāya-the source of everyone's life; jagat-ātmane-the Supersoul of the entire universe; yoga-aiśvarya-śarīrāya-whose body is full of opulences and mystic power; namaḥ te-I offer my respectful obeisances unto You; yoga-hetave-the original master of all mystic power.

I offer my respectful obeisances unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisances unto You.

TEXT 34

namas ta ādi-devāya

sākṣi-bhūtāya te namaḥ

nārāyaṇāya ṛṣaye

narāya haraye namaḥ

SYNONYMS

namaḥ te-I offer my respectful obeisances unto You; ādi-devāya-who are the original Personality of Godhead; sākṣi-bhūtāya-the witness of everything within the heart of everyone; te-unto You; namaḥ- I offer my respectful obeisances; nārāyaṇāya-who take the incarnation of Nārāyaṇa; ṛṣaye-the sage; narāya-the incarnation of a human being; haraye-unto the Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances.

I offer my respectful obeisances unto You, who are the original Personality of Godhead, the witness in everyone's heart, and the incarnation of Nara-Nārāyaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisances unto You.

TEXT 35

namo marakata-śyāma-

vapuṣe 'dhigata-śriye

keśavāya namas tubhyaṁ

namas te pīta-vāsase

SYNONYMS

namaḥ-I offer my respectful obeisances unto You; marakata-śyāma-vapuṣe-whose bodily hue is blackish like the marakata gem; adhigata-śriye-under whose control is mother Lakṣmī, the goddess of fortune; keśavāya-Lord Keśava, who killed the Keśī demon; namaḥ tubhyam-I offer my respectful obeisances unto You; namaḥ te-again I offer my respectful obeisances unto You; pīta-vāsase-whose garment is yellow.

My Lord, I offer my respectful obeisances unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the goddess of fortune. O my Lord Keśava, I offer my respectful obeisances unto You.

TEXT 36

tvaṁ sarva-varadaḥ puṁsāṁ

vareṇya varadarṣabha

atas te śreyase dhīrāḥ

pāda-reṇum upāsate

SYNONYMS

tvam-You; sarva-vara-daḥ-who can give all kinds of benedictions; puṁsām-to all living entities; vareṇya-O most worshipable; vara-da-ṛṣabha-O most powerful of all givers of benediction; ataḥ-for this reason; te-Your; śreyase-the source of all auspiciousness; dhīrāḥ-the most sober; pāda-reṇum upāsate-worship the dust of the lotus feet.

O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet.

TEXT 37

anvavartanta yaṁ devāḥ

śrīś ca tat-pāda-padmayoḥ

spṛhayanta ivāmodaṁ

bhagavān me prasīdatām

SYNONYMS

anvavartanta-engaged in devotional service; yam-unto whom; devāḥ-all the demigods; śrīḥ ca-and the goddess of fortune; tat-pāda-padmayoḥ-of the lotus feet of His Lordship; spṛhayantaḥ-desiring; iva-exactly; āmodam-celestial bliss; bhagavān-the Supreme Personality of Godhead; me-upon me; prasīdatām-may be pleased.

All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me.

TEXT 38

etair mantrair hṛṣīkeśam

āvāhana-puraskṛtam

arcayec chraddhayā yuktaḥ

pādyopasparśanādibhiḥ

SYNONYMS

etaiḥ mantraiḥ-by chanting all these mantras; hṛṣīkeśam-unto the Supreme Personality of Godhead, the master of all senses; āvāhana-calling; puraskṛtam-honoring Him in all respects; arcayet-one should worship; śraddhayā-with faith and devotion; yuktaḥ-engaged; pādya-upasparśana-ādibhiḥ-with the paraphernalia of worship (pādya, arghya, etc.).

Kaśyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of Godhead with faith and devotion, and offering Him items of worship [such as pādya and arghya], one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, the Supreme Personality of Godhead.

TEXT 39

arcitvā gandha-mālyādyaiḥ

payasā snapayed vibhum

vastropavītābharaṇa-

pādyopasparśanais tataḥ

gandha-dhūpādibhiś cārced

dvādaśākṣara-vidyayā

SYNONYMS

arcitvā-worshiping in this way; gandha-mālya-ādyaiḥ-with incense, flower garlands, etc.; payasā-with milk; snapayet-should bathe; vibhum-the Lord; vastra-dress; upavīta-sacred thread; ābharaṇa-ornaments; pādya-water for washing the lotus feet; upasparśanaiḥ-touching; tataḥ-thereafter; gandha-fragrance; dhūpa-incense; ādibhiḥ-with all of these; ca-and; arcet-should worship; dvādaśa-akṣara-vidyayā-with the mantra of twelve syllables.

In the beginning, the devotee should chant the dvādaśākṣara-mantra and offer flower garlands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. After offering water to wash the Lord's feet, one should again worship the Lord with fragrant flowers, incense and other paraphernalia.

The dvādaśākṣara-mantra is oṁ namo bhagavate vāsudevāya. While worshiping the Deity, one should ring a bell with his left hand and offer pādya, arghya, vastra, gandha, mālā, ābharaṇa, bhūṣaṇa and so on. In this way, one should bathe the Lord with milk, dress Him and again worship Him with all paraphernalia.

TEXT 40

śṛtaṁ payasi naivedyaṁ

śāly-annaṁ vibhave sati

sasarpiḥ saguḍaṁ dattvā

juhuyān mūla-vidyayā

SYNONYMS

śṛtam-cooked; payasi-in milk; naivedyam-offering to the Deity; śāli-annam-fine rice; vibhave-if available; sati-in this way; sa-sarpiḥ-with ghee (clarified butter); sa-guḍam-with molasses; dattvā-offering Him; juhuyāt-should offer oblations in the fire; mūla-vidyayā-with chanting of the same dvādaśākṣara-mantra

If one can afford to, one should offer the Deity fine rice boiled in milk with clarified butter and molasses. While chanting the same original mantra, one should offer all this to the fire.

TEXT 41

niveditaṁ tad-bhaktāya

dadyād bhuñjīta vā svayam

dattvācamanam arcitvā

tāmbūlaṁ ca nivedayet

SYNONYMS

niveditam-this offering of prasāda; tat-bhaktāya-unto His devotee; dadyāt-should be offered; bhuñjīta-one should take; vā-either; svayam-personally; dattvā ācamanam-giving water to wash the hands and mouth; arcitvā-in this way worshiping the Deity; tāmbūlam-betel nuts with spices; ca-also; nivedayet-one should offer.

One should offer all the prasāda to a Vaiṣṇava or offer him some of the prasāda and then take some oneself. After this, one should offer the Deity ācamana and then betel nut and then again worship the Lord.

TEXT 42

japed aṣṭottara-śataṁ

stuvīta stutibhiḥ prabhum

kṛtvā pradakṣiṇaṁ bhūmau

praṇamed daṇḍavan mudā

SYNONYMS

japet-should silently murmur; aṣṭottara-śatam-108 times; stuvīta-should offer prayers; stutibhiḥ-by various prayers of glorification; prabhum-unto the Lord; kṛtvā-thereafter doing; pradakṣiṇam-circumambulation; bhūmau-on the ground; praṇamet-should offer obeisances; daṇḍavat-straight, with the whole body; mudā-with great satisfaction.

Thereafter, one should silently murmur the mantra 108 times and offer prayers to the Lord for His glorification. Then one should circumambulate the Lord and finally, with great delight and satisfaction, offer obeisances, falling straight like a rod [daṇḍavat].

TEXT 43

kṛtvā śirasi tac-cheṣāṁ

devam udvāsayet tataḥ

dvy-avarān bhojayed viprān

pāyasena yathocitam

SYNONYMS

kṛtvā-taking; śirasi-on the head; tat-śeṣām-all the remnants (the water and flowers offered to the Deity); devam-unto the Deity; udvāsayet-should be thrown into a sacred place; tataḥ-thereafter; dvi-avarān-a minimum of two; bhojayet-should feed; viprān-brāhmaṇas; pāyasena-with sweet rice; yathā-ucitam-as each deserves.

After touching to one's head all the flowers and water offered to the Deity, one should throw them into a sacred place. Then one should feed at least two brāhmaṇas with sweet rice.

TEXTS 44–45

bhuñjīta tair anujñātaḥ

seṣṭaḥ śeṣaṁ sabhājitaiḥ

brahmacāry atha tad-rātryāṁ

śvo bhūte prathame 'hani

snātaḥ śucir yathoktena

vidhinā susamāhitaḥ

payasā snāpayitvārced

yāvad vrata-samāpanam

SYNONYMS

bhuñjīta-should take the prasāda; taiḥ-by the brāhmaṇas; anujñātaḥ-being permitted; sa-iṣṭaḥ-with friends and relatives; śeṣam-the remnants; sabhājitaiḥ-properly honored; brahmacārī-observance of celibacy; atha-of course; tat-rātryām-at night; śvaḥ bhūte-at the end of the night, when the morning comes; prathame ahani-on the first day; snātaḥ-bathing; śuciḥ-becoming purified; yathā-uktena-as stated before; vidhinā-by following the regulative principles; su-samāhitaḥ-with great attention; payasā-with milk; snāpayitvā-bathing the Deity; arcet-should offer worship; yāvat-as long as; vrata-samāpanam-the period of worship is not over.

One should perfectly honor the respectable brāhmaṇas one has fed, and then, after taking their permission, one should take prasāda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viṣṇu with milk and worship Him according to the methods formerly stated in detail.

TEXT 46

payo-bhakṣo vratam idaṁ

cared viṣṇv-arcanādṛtaḥ

pūrvavaj juhuyād agniṁ

brāhmaṇāṁś cāpi bhojayet

SYNONYMS

payaḥ-bhakṣaḥ-one who drinks milk only; vratam idam-this process of worshiping with a vow; caret-one should execute; viṣṇu-arcana-ādṛtaḥ-worshiping Lord Viṣṇu with great faith and devotion; pūrva-vat-as prescribed previously; juhuyāt-one should offer oblations; agnim-into the fire; brāhmaṇān-unto the brāhmaṇas; ca api-as well as; bhojayet-should feed.

Worshiping Lord Viṣṇu with great faith and devotion and living only by drinking milk, one should follow this vow. One should also offer oblations to the fire and feed the brāhmaṇas as mentioned before.

TEXT 47

evaṁ tv ahar ahaḥ kuryād

dvādaśāhaṁ payo-vratam

harer ārādhanaṁ homam

arhaṇaṁ dvija-tarpaṇam

SYNONYMS

evam-in this way; tu-indeed; ahaḥ ahaḥ-day after day; kuryāt-should execute; dvādaśa-aham-until twelve days; payaḥ-vratam-the observance of the vrata known as payo-vrata; hareḥ ārādhanam-worshiping the Supreme Personality of Godhead; homam-by executing a fire sacrifice; arhaṇam-worshiping the Deity; dvija-tarpaṇam-and satisfying the brāhmaṇas by feeding them.

In this way, until twelve days have passed, one should observe this payo-vrata, worshiping the Lord every day, executing the routine duties, performing sacrifices and feeding the brāhmaṇas.

TEXT 48

pratipad-dinam ārabhya

yāvac chukla-trayodaśīm

brahmacaryam adhaḥ-svapnaṁ

snānaṁ tri-ṣavaṇaṁ caret

SYNONYMS

pratipat-dinam-on the day of pratipat; ārabhya-beginning; yāvat-until; śukla-of the bright fortnight; trayodaśīm-the thirteenth day of the moon (the second day after Ekādaśī); brahmacaryam-observing complete celibacy; adhaḥ-svapnam-lying down on the floor; snānam-bathing; tri-savanam-three times (morning, evening and noon); caret-one should execute.

From pratipat until the thirteenth day of the next bright moon [śukla-trayodaśī], one should observe complete celibacy, sleep on the floor, bathe three times a day and thus execute the vow.

TEXT 49

varjayed asad-ālāpaṁ

bhogān uccāvacāṁs tathā

ahiṁsraḥ sarva-bhūtānāṁ

vāsudeva-parāyaṇaḥ

SYNONYMS

varjayet-one should give up; asat-ālāpam-unnecessary talk on material subject matters; bhogān-sense gratification; ucca-avacān-superior or inferior; tathā-as well as; ahiṁsraḥ-without being envious; sarva-bhūtānām-of all living entities; vāsudeva-parāyaṇaḥ-simply being a devotee of Lord Vāsudeva.

During this period, one should not unnecessarily talk of material subjects or topics of sense gratification, one should be completely free from envy of all living entities, and one should be a pure and simple devotee of Lord Vāsudeva.

TEXT 50

trayodaśyām atho viṣṇoḥ

snapanaṁ pañcakair vibhoḥ

kārayec chāstra-dṛṣṭena

vidhinā vidhi-kovidaiḥ

SYNONYMS

trayodaśyām-on the thirteenth day of the moon; atho-thereafter; viṣṇoḥ-of Lord Viṣṇu; snapanam-bathing; pañcakaiḥ-by pañcāmṛta, five substances; vibhoḥ-the Lord; kārayet-one should execute; śāstra-dṛṣṭena-enjoined in the scripture; vidhinā-under regulative principles; vidhi-kovidaiḥ-assisted by the priests who know the regulative principles.

Thereafter, following the directions of the śāstra with help from brāhmaṇas who know the śāstra, on the thirteenth day of the moon one should bathe Lord Viṣṇu with five substances [milk, yogurt, ghee, sugar and honey].

TEXTS 51–52,

pūjāṁ ca mahatīṁ kuryād

vitta-śāṭhya-vivarjitaḥ

caruṁ nirūpya payasi

śipiviṣṭāya viṣṇave

sūktena tena puruṣaṁ

yajeta susamāhitaḥ

naivedyaṁ cātiguṇavad

dadyāt puruṣa-tuṣṭidam

SYNONYMS

pūjām-worship; ca-also; mahatīm-very gorgeous; kuryāt-should do; vitta-śāṭhya-miserly mentality (not spending sufficient money); vivarjitaḥ-giving up; carum-grains offered in the yajña; nirūpya-seeing properly; payasi-with milk; śipiviṣṭāya-unto the Supersoul, who is situated in the heart of every living entity; viṣṇave-unto Lord Viṣṇu; sūktena-by chanting the Vedic mantra known as puruṣa-sūkta; tena-by that; puruṣam-the Supreme Personality of Godhead; yajeta-one should worship; su-samāhitaḥ-with great attention; naivedyam-food offered to the Deity; ca-and; ati-guṇa-vat-prepared very gorgeously with all varieties of taste; dadyāt-should offer; puruṣa-tuṣṭi-dam-everything extremely pleasing to the Supreme Personality of Godhead.

Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead.

TEXT 53

ācāryaṁ jñāna-sampannaṁ

vastrābharaṇa-dhenubhiḥ

toṣayed ṛtvijaś caiva

tad viddhy ārādhanaṁ hareḥ

SYNONYMS

ācāryam-the spiritual master; jñāna-sampannam-very advanced in spiritual knowledge; vastra-ābharaṇa-dhenubhiḥ-with clothing, ornaments and many cows; toṣayet-should satisfy; ṛtvijaḥ-the priests recommended by the spiritual master; ca eva-as well as; tat viddhi-try to understand that; ārādhanam-worship; hareḥ-of the Supreme Personality of Godhead.

One should satisfy the spiritual master [ācārya], who is very learned in Vedic literature, and should satisfy his assistant priests [known as hotā, udgātā, adhvaryu and brahma]. One should please them by offering them clothing, ornaments and cows. This is the ceremony called viṣṇu-ārādhana, or worship of Lord Viṣṇu.

TEXT 54

bhojayet tān guṇavatā

sad-annena śuci-smite

anyāṁś ca brāhmaṇāñ chaktyā

ye ca tatra samāgatāḥ

SYNONYMS

bhojayet-should distribute prasāda; tān-unto all of them; guṇa-vatā-by rich foods; sat-annena-with food prepared with ghee and milk, which is supposed to be very pure; śuci-smite-O most pious lady; anyān ca-others also; brāhmaṇān-brāhmaṇas; śaktyā-as far as possible; ye-all of them who; ca-also; tatra-there (at the ceremonies); samāgatāḥ-assembled.

O most auspicious lady, one should perform all the ceremonies under the direction of learned ācāryas and should satisfy them and their priests. By distributing prasāda, one should also satisfy the brāhmaṇas and others who have assembled.

TEXT 55

dakṣiṇāṁ gurave dadyād

ṛtvigbhyaś ca yathārhataḥ

annādyenāśva-pākāṁś ca

prīṇayet samupāgatān

SYNONYMS

dakṣiṇām-some contribution of money or gold; gurave-unto the spiritual master; dadyāt-one should give; ṛtvigbhyaḥ ca-and to the priests engaged by the spiritual master; yathā-arhataḥ-as far as possible; anna-adyena-by distributing prasāda; āśva-pākān-even to the caṇḍālas, persons habituated to eating the flesh of dogs; ca-also; prīṇayet-one should please; samupāgatān-because they have assembled there for the ceremony.

One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasāda one should satisfy everyone assembled, including even the lowest of men, the caṇḍālas [eaters of dog flesh].

In the Vedic system, prasāda is distributed, as recommended here, without discrimination as to who may take the prasāda. Regardless of whether one be a brāhmaṇa, śūdra, vaiśya, kṣatriya, or even the lowest of men, a caṇḍāla, he should be welcome to accept prasāda. However, when the caṇḍālas, the lower class or poorer class, are taking prasāda, this does not mean that they have become Nārāyaṇa or Viṣṇu. Nārāyaṇa is situated in everyone's heart, but this does not mean Nārāyaṇa is a caṇḍāla or poor man. The Māyāvāda philosophy of accepting a poor man as Nārāyaṇa is the most envious and atheistic movement in Vedic culture. This mentality should be completely given up. Everyone should be given the opportunity to take prasāda, but this does not mean that everyone has the right to become Nārāyaṇa.

TEXT 56

bhuktavatsu ca sarveṣu

dīnāndha-kṛpaṇādiṣu

viṣṇos tat prīṇanaṁ vidvān

bhuñjīta saha bandhubhiḥ

SYNONYMS

bhuktavatsu-after feeding; ca-also; sarveṣu-everyone present there; dīna-very poor; andha-blind; kṛpaṇa-those who are not brāhmaṇas; ādiṣu-and so on; viṣṇoḥ-of Lord Viṣṇu, who is situated in everyone's heart; tat-that (prasāda); prīṇanam-pleasing; vidvān-one who understands this philosophy; bhuñjīta-should take prasāda himself; saha-with; bandhubhiḥ-friends and relatives.

One should distribute viṣṇu-prasāda to everyone, including the poor man, the blind man, the nondevotee and the non-brāhmaṇa. Knowing that Lord Viṣṇu is very pleased when everyone is sumptuously fed with viṣṇu-prasāda, the performer of yajña should then take prasāda with his friends and relatives.

TEXT 57

nṛtya-vāditra-gītaiś ca

stutibhiḥ svasti-vācakaiḥ

kārayet tat-kathābhiś ca

pūjāṁ bhagavato 'nvaham

SYNONYMS

nṛtya-by dancing; vāditra-by beating the drum; gītaiḥ-and by singing; ca-also; stutibhiḥ-by chanting auspicious mantras; svasti-vācakaiḥ-by offering prayers; kārayet-should execute; tat-kathābhiḥ-by reciting the Bhāgavatam, Bhagavad-gītā and similar literature; ca-also; pūjām-worship; bhagavataḥ-of the Supreme Personality of Godhead, Viṣṇu; anvaham-every day (from pratipat to trayodaśī).

Every day from pratipat to trayodaśī, one should continue the ceremony, to the accompaniment of dancing, singing, the beating of a drum, the chanting of prayers and all-auspicious mantras, and recitation of Śrīmad-Bhāgavatam. In this way, one should worship the Supreme Personality of Godhead.

TEXT 58

etat payo-vrataṁ nāma

puruṣārādhanaṁ param

pitāmahenābhihitaṁ

mayā te samudāhṛtam

SYNONYMS

etat-this; payaḥ-vratam-ceremony known as payo-vrata; nāma-by that name; puruṣa-ārādhanam-the process of worshiping the Supreme Personality of Godhead; param-the best; pitāmahena-by my grandfather, Lord Brahmā; abhihitam-stated; mayā-by me; te-unto you; samudāhṛtam-described in all details.

This is the religious ritualistic ceremony known as payo-vrata, by which one may worship the Supreme Personality of Godhead. I received this information from Brahmā, my grandfather, and now I have described it to you in all details.

TEXT 59

tvaṁ cānena mahā-bhāge

samyak cīrṇena keśavam

ātmanā śuddha-bhāvena

niyatātmā bhajāvyayam

SYNONYMS

tvam ca-you also; anena-by this process; mahā-bhāge-O greatly fortunate one; samyak cīrṇena-executed properly; keśavam-unto Lord Keśava; ātmanā-by oneself; śuddha-bhāvena-in a pure state of mind; niyata-ātmā-controlling oneself; bhaja-go on worshiping; avyayam-the Supreme Personality of Godhead, who is inexhaustible.

O most fortunate lady, establishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Supreme Personality of Godhead, Keśava, who is inexhaustible.

TEXT 60

ayaṁ vai sarva-yajñākhyaḥ

sarva-vratam iti smṛtam

tapaḥ-sāram idaṁ bhadre

dānaṁ ceśvara-tarpaṇam

SYNONYMS

ayam-this; vai-indeed; sarva-yajña-all kinds of religious rituals and sacrifices; ākhyaḥ-called; sarva-vratam-all religious ceremonies; iti-thus; smṛtam-understood; tapaḥ-sāram-the essence of all austerities; idam-this; bhadre-O good lady; dānam-acts of charity; ca-and; īśvara-the Supreme Personality of Godhead; tarpaṇam-the process of pleasing.

This payo-vrata is also known as sarva-yajña. In other words, by performing this sacrifice one can perform all other sacrifices automatically. This is also acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all austerities, and it is the process of giving charity and pleasing the supreme controller.

Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. This is a statement made by Lord Śiva to Pārvatī. Worshiping Lord Viṣṇu is the supreme process of worship. And how Lord Viṣṇu is worshiped in this payo-vrata ceremony has now been fully described. The ultimate goal of life is to please Lord Viṣṇu by varṇāśrama-dharma. The Vedic principles of four varṇas and four āśramas are meant for worship of Viṣṇu (viṣṇur ārādhyate puṁsāṁ nānyat tat-toṣa-kāraṇam). The Kṛṣṇa consciousness movement is also viṣṇu-ārādhanam, or worship of Lord Viṣṇu, according to the age. The payo-vrata method of viṣṇu-ārādhanam was enunciated long, long ago by Kaśyapa Muni to his wife, Aditi, in the heavenly planets, and the same process is bona fide on earth even now. Especially for this age of Kali, the process accepted by the Kṛṣṇa consciousness movement is to open hundreds and thousands of Viṣṇu temples (temples of Rādhā-Kṛṣṇa, Jagannātha, Balarāma, Sītā-Rāma, Gaura-Nitāi and so on). Performing prescribed worship in such temples of Viṣṇu and thus worshiping the Lord is as good as performing the payo-vrata ceremony recommended here. The payo-vrata ceremony is performed from the first to the thirteenth day of the bright fortnight of the moon, but in our Kṛṣṇa consciousness movement Lord Viṣṇu is worshiped in every temple according to a schedule of twenty-four hours of engagement in performing kīrtana, chanting the Hare Kṛṣṇa mahā-mantra, offering palatable food to Lord Viṣṇu and distributing this food to Vaiṣṇavas and others. These are authorized activities, and if the members of the Kṛṣṇa consciousness movement stick to these principles, they will achieve the same result one gains by observing the payo-vrata ceremony. Thus the essence of all auspicious activities, such as performing yajña, giving in charity, observing vratas, and undergoing austerities, is included in the Kṛṣṇa consciousness movement. The members of this movement should immediately and sincerely follow the processes already recommended. Of course, sacrifice is meant to please Lord Viṣṇu. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] in Kali-yuga, those who are intelligent perform the saṅkīrtana-yajña. One should follow this process conscientiously.

TEXT 61

ta eva niyamāḥ sākṣāt

ta eva ca yamottamāḥ

tapo dānaṁ vrataṁ yajño

yena tuṣyaty adhokṣajaḥ

SYNONYMS

te-that is; eva-indeed; niyamāḥ-all regulative principles; sākṣāt-directly; te-that is; eva-indeed; ca-also; yama-uttamāḥ-the best process of controlling the senses; tapaḥ-austerities; dānam-charity; vratam-observing vows; yajñaḥ-sacrifice; yena-by which process; tuṣyati-is very pleased; adhokṣajaḥ-the Supreme Lord, who is not perceived by material senses.

This is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacrifice.

The Supreme Lord says in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Unless one pleases the Supreme Personality of Godhead according to His demand, no good result will come from any of his actions.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

"The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead." (Bhāg. 1.2.8) If one is not interested in satisfying Lord Viṣṇu, Vāsudeva, all his so-called auspicious activities are fruitless. Moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ: [Bg. 9.12] because he is bewildered, he is baffled in his hopes, baffled in his activities, and baffled in his knowledge. In this regard, Śrīla Viśvanātha Cakravartī remarks, napuṁsakam anapuṁsakenety-ādinaikatvam. One cannot equate the potent and the impotent. Among modern Māyāvādīs it has become fashionable to say that whatever one does or whatever path one follows is all right. But these are all foolish statements. Here it is forcefully affirmed that this is the only method for success in life. Īśvara-tarpaṇaṁ vinā sarvam eva viphalam. Unless Lord Viṣṇu is satisfied, all of one's pious activities, ritualistic ceremonies and yajñas are simply for show and have no value. Unfortunately, foolish people do not know the secret of success. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know that real self-interest ends in pleasing Lord Viṣṇu.

TEXT 62

tasmād etad vrataṁ bhadre

prayatā śraddhayācara

bhagavān parituṣṭas te

varān āśu vidhāsyati

SYNONYMS

tasmāt-therefore; etat-this; vratam-observance of a vrata ceremony; bhadre-my dear gentle lady; prayatā-by observing rules and regulations; śraddhayā-with faith; ācara-execute; bhagavān-the Supreme Personality of Godhead; parituṣṭaḥ-being very satisfied; te-unto you; varān-benedictions; āśu-very soon; vidhāsyati-will bestow.

Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires.

Thus end the Bhaktivedanta purports of the Eighth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Executing the Payo-vrata Process of Worship."

Chapter Seventeen

The Supreme Lord Agrees to Become Aditi's Son

As explained in this chapter, the Supreme Personality of Godhead, being very pleased by the payo-vrata ceremony performed by Aditi, appeared before her in full opulence. At her request, the Lord agreed to become her son.

After Aditi performed the payo-vrata ceremony for twelve continuous days, the Lord, who was certainly very pleased with her, appeared before her with four hands and dressed in yellow garments. As soon as Aditi saw the Supreme Personality of Godhead present before her, she immediately got up, and with great ecstatic love for the Lord she fell to the ground to offer respectful obeisances. Aditi's throat was choked because of ecstatic feelings, and her entire body trembled with devotion. Although she wanted to offer suitable prayers to the Lord, she could not do anything, and thus she remained silent for some time. Then, feeling solace, observing the beauty of the Lord, she offered her prayers. The Supreme Personality of Godhead, the Supersoul of all living entities, was very pleased with her, and He agreed to become her son by incarnating as a plenary expansion. He was already pleased by Kaśyapa Muni's austerities, and thus He agreed to become their son and maintain the demigods. After giving His word of honor to this effect, the Lord disappeared. Following the order of the Supreme Personality of Godhead, Aditi engaged in the service of Kaśyapa Muni, who could see by samādhi that the Lord was within him and who thus placed his semen in the womb of Aditi. Lord Brahmā, who is known as Hiraṇyagarbha, understood that the Supreme Personality of Godhead had entered Aditi's womb. Thus he offered prayers to the Lord.

TEXT 1

śrī-śuka uvāca

ity uktā sāditī rājan

sva-bhartrā kaśyapena vai

anv atiṣṭhad vratam idaṁ

dvādaśāham atandritā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktā-being advised; sā-that lady; aditiḥ-Aditi; rājan-O King; sva-bhartrā-by her husband; kaśyapena-Kaśyapa Muni; vai-indeed; anu-similarly; atiṣṭhat-executed; vratam idam-this payo-vrata ritualistic ceremony; dvādaśa-aham-for twelve days; atandritā-without any laziness.

Śukadeva Gosvāmī said: O King, after Aditi was thus advised by her husband, Kaśyapa Muni, she strictly followed his instructions without laziness and in this way performed the payo-vrata ritualistic ceremony.

For advancement in anything, especially in spiritual life, one must strictly follow the bona fide instructions of the teacher. Aditi did this. She strictly followed the instructions of her husband and guru. As confirmed in the Vedic injunctions, yasya deve parā bhaktir yathā deve tathā gurau [ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ

"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]. One should have complete faith in the guru, who helps the disciple make progress in spiritual life. As soon as the disciple thinks independently, not caring for the instructions of the spiritual master, he is a failure (yasyāprasādān na gatiḥ kuto 'pi). Aditi very strictly followed the instructions of her husband and spiritual master, and thus she was successful.

TEXTS 2–3

cintayanty ekayā buddhyā

mahā-puruṣam īśvaram

pragṛhyendriya-duṣṭāśvān

manasā buddhi-sārathiḥ

manaś caikāgrayā buddhyā

bhagavaty akhilātmani

vāsudeve samādhāya

cacāra ha payo-vratam

SYNONYMS

cintayanti-constantly thinking; ekayā-with one attention; buddhyā-and intelligence; mahā-puruṣam-upon the Supreme Personality of Godhead; īśvaram-the supreme controller, Lord Viṣṇu; pragṛhya-completely controlling; indriya-the senses; duṣṭa-formidable, powerful; aśvān-horses; manasā-by the mind; buddhi-sārathiḥ-with the help of intelligence, the chariot driver; manaḥ-the mind; ca-also; eka-agrayā-with full attention; buddhyā-with the intelligence; bhagavati-unto the Supreme Personality of Godhead; akhila-ātmani-the Supreme Soul, the Supersoul of all living entities; vāsudeve-unto Lord Vāsudeva; samādhāya-keeping full attention; cacāra-executed; ha-thus; payaḥ-vratam-the ritualistic ceremony known as payo-vrata.

With full, undiverted attention, Aditi thought of the Supreme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concentrated her mind upon the Supreme Lord, Vāsudeva. Thus she performed the ritualistic ceremony known as payo-vrata.

This is the process of bhakti-yoga.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One simply has to concentrate upon the lotus feet of Vāsudeva, Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Then the mind and senses will be controlled, and one can engage himself fully in the devotional service of the Lord. The devotee does not need to practice the haṭha-yoga system to control the mind and senses; his mind and senses are automatically controlled because of unalloyed devotional service to the Lord.

TEXT 4

tasyāḥ prādurabhūt tāta

bhagavān ādi-puruṣaḥ

pīta-vāsāś catur-bāhuḥ

śaṅkha-cakra-gadā-dharaḥ

SYNONYMS

tasyāḥ-before her; prādurabhūt-appeared; tāta-my dear King; bhagavān-the Supreme Personality of Godhead; ādi-puruṣaḥ-the original person; pīta-vāsāḥ-dressed in yellow garments; catuḥ-bāhuḥ-with four arms; śaṅkha-cakra-gadā-dharaḥ-bearing the conchshell, disc, club and lotus flower.

My dear King, the original Supreme Personality of Godhead, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi.

TEXT 5

taṁ netra-gocaraṁ vīkṣya

sahasotthāya sādaram

nanāma bhuvi kāyena

daṇḍavat-prīti-vihvalā

SYNONYMS

tam-Him (the Supreme Personality of Godhead); netra-gocaram-visible by her eyes; vīkṣya-after seeing; sahasā-all of a sudden; utthāya-getting up; sa-ādaram-with great respect; nanāma-offered respectful obeisances; bhuvi-on the ground; kāyena-by the whole body; daṇḍa-vat-falling like a rod; prīti-vihvalā-almost puzzled because of transcendental bliss.

When the Supreme Personality of Godhead became visible to Aditi's eyes, Aditi was so overwhelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances.

TEXT 6

sotthāya baddhāñjalir īḍituṁ sthitā

notseha ānanda-jalākulekṣaṇā

babhūva tūṣṇīṁ pulakākulākṛtis

tad-darśanātyutsava-gātra-vepathuḥ

SYNONYMS

sā-she; utthāya-standing up; baddha-añjaliḥ-with folded hands; īḍitum-to worship the Lord; sthitā-situated; na utsehe-could not endeavor; ānanda-from transcendental bliss; jala-with water; ākula-īkṣaṇā-her eyes were filled; babhūva-remained; tūṣṇīm-silent; pulaka-with standing of the hairs of the body; ākula-overwhelmed; ākṛtiḥ-her form; tat-darśana-by seeing the Lord; ati-utsava-with great pleasure; gātra-her body; vepathuḥ-began to tremble.

Aditi stood silently with folded hands, unable to offer prayers to the Lord. Because of transcendental bliss, tears filled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trembled.

TEXT 7

prītyā śanair gadgadayā girā hariṁ

tuṣṭāva sā devy aditiḥ kurūdvaha

udvīkṣatī sā pibatīva cakṣuṣā

ramā-patiṁ yajña-patiṁ jagat-patim

SYNONYMS

prītyā-because of love; śanaiḥ-again and again; gadgadayā-faltering; girā-with a voice; harim-unto the Supreme Personality of Godhead; tuṣṭāva-pleased; sā-she; devī-the demigoddess; aditiḥ-Aditi; kuru-udvaha-O Mahārāja Parīkṣit; udvīkṣatī-while staring; sā-she; pibatī iva-appeared as if she were drinking; cakṣuṣā-through the eyes; ramā-patim-unto the Lord, the husband of the goddess of fortune; yajña-patim-unto the Lord, the enjoyer of all sacrificial ceremonies; jagat-patim-the master and Lord of the entire universe.

O Mahārāja Parīkṣit, the demigoddess Aditi then began offering her prayers to the Supreme Personality of Godhead in a faltering voice and with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies, and the master and Lord of the entire universe.

After observing the payo-vrata, Aditi was certain that the Lord had appeared before her as Ramā-pati, the husband of all good fortune, just to offer her sons all opulences. She had performed the yajña of payo-vrata under the direction of her husband, Kaśyapa, and therefore she thought of the Lord as Yajña-pati. She was completely satisfied to see the master and Lord of the entire universe come before her to fulfill her desire.

TEXT 8

śrī-aditir uvāca

yajñeśa yajña-puruṣācyuta tīrtha-pāda

tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya

āpanna-loka-vṛjinopaśamodayādya

śaṁ naḥ kṛdhīśa bhagavann asi dīna-nāthaḥ

SYNONYMS

śrī-aditiḥ uvāca-the demigoddess Aditi said; yajña-īśa-O controller of all sacrificial ceremonies; yajña-puruṣa-the person who enjoys the benefits of all sacrifices; acyuta-infallible; tīrtha-pāda-at whose lotus feet stand all the holy places of pilgrimage; tīrtha-śravaḥ-celebrated as the ultimate shelter of all saintly persons; śravaṇa-hearing about whom; maṅgala-is auspicious; nāmadheya-to chant His name is also auspicious; āpanna-surrendered; loka-of people; vṛjina-dangerous material position; upaśama-diminishing; udaya-who has appeared; ādya-the original Personality of Godhead; śam-auspiciousness; naḥ-our; kṛdhi-kindly bestow upon us; īśa-O supreme controller; bhagavan-O Lord; asi-You are; dīna-nāthaḥ-the only shelter of the down-trodden.

The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O infallible and most famous person, whose name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune.

The Supreme Personality of Godhead is the master of those who observe vows and austerities, and it is He who bestows benedictions upon them. He is worshipable for the devotee throughout the devotee's life, for He never breaks His promises. As He says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." The Lord is addressed here as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord. The Lord is the source of the Ganges water, and therefore He is addressed here as tīrtha-pāda, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place. Bhagavad-gītā, for example, begins with the words dharma-kṣetre kuru-kṣetre [Bg. 1.1]. Because the Lord was present on the Battlefield of Kurukṣetra, it became a dharma-kṣetra, a place of pilgrimage. Therefore the Pāṇḍavas, who were extremely religious, were assured of victory. Any place where the Supreme Personality of Godhead displays His pastimes, such as Vṛndāvana or Dvārakā, becomes a holy place. The chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-is pleasing to the ear, and it expands good fortune to the audience who hears it chanted. Owing to the presence of the Supreme Personality of Godhead, Aditi was fully assured that the troublesome condition created for her by the demons would now be ended.

TEXT 9

viśvāya viśva-bhavana-sthiti-saṁyamāya

svairaṁ gṛhīta-puru-śakti-guṇāya bhūmne

sva-sthāya śaśvad-upabṛṁhita-pūrṇa-bodha-

vyāpāditātma-tamase haraye namas te

SYNONYMS

viśvāya-unto the Supreme Personality of Godhead, who is actually the entire universe; viśva-of the universe; bhavana-creation; sthiti-maintenance; saṁyamāya-and annihilation; svairam-fully independent; gṛhīta-taking in hand; puru-completely; śakti-guṇāya-controlling the three modes of material nature; bhūmne-the supreme great; sva-sthāya-who is always situated in His original form; śaśvat-eternally; upabṛṁhita-achieved; pūrṇa-complete; bodha-knowledge; vyāpādita-completely vanquished; ātma-tamase-the illusory energy of Your Lordship; haraye-unto the Supreme Lord; namaḥ te-I offer my respectful obeisances unto You.

My Lord, You are the all-pervading universal form, the fully independent creator, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion. O my Lord, let me offer my respectful obeisances unto You.

In the Caitanya-caritāmṛta (Ādi 2.117) it is said:

siddhānta baliyā citte nā kara alasa
ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa

Anyone trying to become fully Kṛṣṇa conscious must know the Lord's glories as far as they are possible to understand. Here Aditi hints at these glories. The universe is nothing but the external potency of the Lord. This is confirmed in Bhagavad-gītā (9.4): mayā tatam idaṁ sarvam. Whatever we see in this universe is but an expansion of the potency of the Supreme Personality of Godhead, just as the sunshine and heat all over the universe are expansions of the sun. When one surrenders unto the Supreme Personality of Godhead, he surpasses the influence of the illusory energy, for the Supreme Lord, being fully wise and being situated in the heart of everyone, especially in the heart of the devotee, gives one intelligence by which one is sure never to fall into illusion.

TEXT 10

āyuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr

dyo-bhū-rasāḥ sakala-yoga-guṇās tri-vargaḥ

jñānaṁ ca kevalam ananta bhavanti tuṣṭāt

tvatto nṛṇāṁ kim u sapatna-jayādir āśīḥ

SYNONYMS

āyuḥ-duration of life; param-as long as that of Lord Brahmā; vapuḥ-a particular type of body; abhīṣṭam-the goal of life; atulya-lakṣmīḥ-unparalleled opulence in material existence; dyo-the upper planetary system; bhū-Bhūloka; rasāḥ-the lower planetary system; sakala-all kinds of; yoga-guṇāḥ-the eight mystic perfections; tri-vargaḥ-the principles of religiosity, economic development and sense gratification; jñānam-transcendental knowledge; ca-and; kevalam-complete; ananta-O unlimited one; bhavanti-all become possible; tuṣṭāt-by Your satisfaction; tvattaḥ-from You; nṛṇām-of all living entities; kim u-what to speak of; sapatna-enemies; jaya-conquering; ādiḥ-and others; āśīḥ-such benedictions.

O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā, a body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty achievements as conquering one's rivals.

TEXT 11

śrī-śuka uvāca

adityaivaṁ stuto rājan

bhagavān puṣkarekṣaṇaḥ

kṣetra-jñaḥ sarva-bhūtānām

iti hovāca bhārata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; adityā-by Aditi; evam-thus; stutaḥ-being worshiped; rājan-O King (Mahārāja Parīkṣit); bhagavān-the Supreme Personality of Godhead; puṣkara-īkṣaṇaḥ-whose eyes are like lotus flowers; kṣetra-jñaḥ-the Supersoul; sarva-bhūtānām-of all living entities; iti-thus; ha-indeed; uvāca-replied; bhārata-O best of the Bharata dynasty.

Śukadeva Gosvāmī said: O King Parīkṣit, best of the Bharata dynasty, when the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as follows.

TEXT 12

śrī-bhagavān uvāca

deva-mātar bhavatyā me

vijñātaṁ cira-kāṅkṣitam

yat sapatnair hṛta-śrīṇāṁ

cyāvitānāṁ sva-dhāmataḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; deva-mātaḥ-O mother of the demigods; bhavatyāḥ-of you; me-by Me; vijñātam-understood; cira-kāṅkṣitam-what You have desired for a long time; yat-because; sapatnaiḥ-by the rivals; hṛta-śrīṇām-of your sons, who are bereft of all opulences; cyāvitānām-vanquished; sva-dhāmataḥ-from their own residential quarters.

The Supreme Personality of Godhead said: O mother of the demigods, I have already understood your long-cherished desires for the welfare of your sons, who have been deprived of all opulences and driven from their residence by their enemies.

The Supreme Personality of Godhead, being situated in everyone's heart, and especially in the hearts of His devotees, is always ready to help devotees in adversity. Since He knows everything, He knows how things are to be adjusted, and He does the needful to relieve the suffering of His devotee.

TEXT 13

tān vinirjitya samare

durmadān asurarṣabhān

pratilabdha-jaya-śrībhiḥ

putrair icchasy upāsitum

SYNONYMS

tān-them; vinirjitya-defeating; samare-in the fight; durmadān-puffed up by strength; asura-ṛṣabhān-the leaders of the demons; pratilabdha-getting back; jaya-victory; śrībhiḥ-as well as the opulence; putraiḥ-with your sons; icchasi-you are desiring; upāsitum-to come together and worship Me.

O Devī, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulences.

TEXT 14

indra-jyeṣṭhaiḥ sva-tanayair

hatānāṁ yudhi vidviṣām

striyo rudantīr āsādya

draṣṭum icchasi duḥkhitāḥ

SYNONYMS

indra-jyeṣṭhaiḥ-persons of whom King Indra is the eldest; sva-tanayaiḥ-by your own sons; hatānām-who are killed; yudhi-in the fight; vidviṣām-of the enemies; striyaḥ-the wives; rudantīḥ-lamenting; āsādya-coming near the dead bodies of their husbands; draṣṭum icchasi-you want to see; duḥkhitāḥ-very much aggrieved.

You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief.

TEXT 15

ātmajān susamṛddhāṁs tvaṁ

pratyāhṛta-yaśaḥ-śriyaḥ

nāka-pṛṣṭham adhiṣṭhāya

krīḍato draṣṭum icchasi

SYNONYMS

ātma-jān-your own sons; su-samṛddhān-completely opulent; tvam-you; pratyāhṛta-having received back; yaśaḥ-reputation; śriyaḥ-opulence; nāka-pṛṣṭham-in the heavenly kingdom; adhiṣṭhāya-situated; krīḍataḥ-enjoying their life; draṣṭum-to see; icchasi-you are desiring.

You want your sons to regain their lost reputation and opulence and live again on their heavenly planet as usual.

TEXT 16

prāyo 'dhunā te 'sura-yūtha-nāthā

apāraṇīyā iti devi me matiḥ

yat te 'nukūleśvara-vipra-guptā

na vikramas tatra sukhaṁ dadāti

SYNONYMS

prāyaḥ-almost; adhunā-at the present moment; te-all of them; asura-yūtha-nāthāḥ-the chiefs of the demons; apāraṇīyāḥ-unconquerable; iti-thus; devi-O mother Aditi; me-My; matiḥ-opinion; yat-because; te-all the demons; anukūla-īśvara-vipra-guptāḥ-protected by brāhmaṇas, by whose favor the supreme controller is always present; na-not; vikramaḥ-the use of power; tatra-there; sukham-happiness; dadāti-can give.

O mother of the demigods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by brāhmaṇas, whom the Supreme Lord always favors. Thus the use of power against them now will not at all be a source of happiness.

When a person is favored by brāhmaṇas and Vaiṣṇavas, no one can defeat him. Even the Supreme Personality of Godhead does not interfere when one is protected by a brāhmaṇa. It is said, go-brāhmaṇa-hitāya ca. The Lord's first inclination is to give all benedictions to the cows and brāhmaṇas. Therefore if brāhmaṇas favor someone, the Lord does not interfere, nor can anyone interfere with the happiness of such a person.

TEXT 17

athāpy upāyo mama devi cintyaḥ

santoṣitasya vrata-caryayā te

mamārcanaṁ nārhati gantum anyathā

śraddhānurūpaṁ phala-hetukatvāt

SYNONYMS

atha-therefore; api-in spite of this situation; upāyaḥ-some means; mama-by Me; devi-O goddess; cintyaḥ-must be considered; santoṣitasya-very pleased; vrata-caryayā-observing the vow; te-by you; mama arcanam-worshiping Me; na-never; arhati-deserves; gantum anyathā-to become otherwise; śraddhā-anurūpam-according to one's faith and devotion; phala-of the result; hetukatvāt-from being the cause.

Yet because I have been satisfied by the activities of your vow, O goddess Aditi, I must find some means to favor you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves.

TEXT 18

tvayārcitaś cāham apatya-guptaye

payo-vratenānuguṇaṁ samīḍitaḥ

svāṁśena putratvam upetya te sutān

goptāsmi mārīca-tapasy adhiṣṭhitaḥ

SYNONYMS

tvayā-by you; arcitaḥ-being worshiped; ca-also; aham-I; apatya-guptaye-giving protection to your sons; payaḥ-vratena-by the payo-vrata vow; anuguṇam-as far as possible; samīḍitaḥ-properly worshiped; sva-aṁśena-by My plenary portion; putratvam-becoming your son; upetya-taking this opportunity; te sutān-to your other sons; goptā asmi-I shall give protection; mārīca-of Kaśyapa Muni; tapasi-in the austerity; adhiṣṭhitaḥ-situated.

You have prayed to Me and properly worshiped Me by performing the great payo-vrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni's austerities, I shall agree to become your son and thus protect your other sons.

TEXT 19

upadhāva patiṁ bhadre

prajāpatim akalmaṣam

māṁ ca bhāvayatī patyāv

evaṁ rūpam avasthitam

SYNONYMS

upadhāva-just go worship; patim-your husband; bhadre-O gentle woman; prajāpatim-who is a Prajāpati; akalmaṣam-very much purified because of his austerity; mām-Me; ca-as well as; bhāvayatī-thinking of; patyau-within your husband; evam-thus; rūpam-form; avasthitam-situated there.

Always thinking of Me as being situated within the body of your husband, Kaśyapa, go worship your husband, who has been purified by his austerity.

TEXT 20

naitat parasmā ākhyeyaṁ

pṛṣṭayāpi kathañcana

sarvaṁ sampadyate devi

deva-guhyaṁ susaṁvṛtam

SYNONYMS

na-not; etat-this; parasmai-to outsiders; ākhyeyam-is to be disclosed; pṛṣṭayā api-even though questioned; kathañcana-by anyone; sarvam-everything; sampadyate-becomes successful; devi-O lady; deva-guhyam-very confidential even to the demigods; su-saṁvṛtam-very carefully kept confidential.

O lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret.

TEXT 21

śrī-śuka uvāca

etāvad uktvā bhagavāṁs

tatraivāntaradhīyata

aditir durlabhaṁ labdhvā

harer janmātmani prabhoḥ

upādhāvat patiṁ bhaktyā

parayā kṛta-kṛtyavat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; etāvat-in this way; uktvā-saying (to her); bhagavān-the Supreme Personality of Godhead; tatra eva-in that very spot; antaḥ-adhīyata-disappeared; aditiḥ-Aditi; durlabham-a very rare achievement; labdhvā-getting; hareḥ-of the Supreme Personality of Godhead; janma-birth; ātmani-in herself; prabhoḥ-of the Lord; upādhāvat-immediately went; patim-unto her husband; bhaktyā-with devotion; parayā-great; kṛta-kṛtya-vat-thinking herself very successful.

Śukadeva Gosvāmī said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband.

TEXT 22

sa vai samādhi-yogena

kaśyapas tad abudhyata

praviṣṭam ātmani harer

aṁśaṁ hy avitathekṣaṇaḥ

SYNONYMS

saḥ-Kaśyapa Muni; vai-indeed; samādhi-yogena-by mystic meditation; kaśyapaḥ-Kaśyapa Muni; tat-then; abudhyata-could understand; praviṣṭam-entered; ātmani-within himself; hareḥ-of the Supreme Lord; aṁśam-a plenary portion; hi-indeed; avitatha-īkṣaṇaḥ-whose vision is never mistaken.

Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.

TEXT 23

so 'dityāṁ vīryam ādhatta

tapasā cira-sambhṛtam

samāhita-manā rājan

dāruṇy agniṁ yathānilaḥ

SYNONYMS

saḥ-Kaśyapa; adityām-unto Aditi; vīryam-semen; ādhatta-placed; tapasā-by austerity; cira-sambhṛtam-restrained for long, long years; samāhita-manāḥ-being fully in trance upon the Supreme Personality of Godhead; rājan-O King; dāruṇi-as in firewood; agnim-fire; yathā-as; anilaḥ-wind.

O King, as the wind promotes friction between two pieces of wood and thus gives rise to fire, Kaśyapa Muni, whose transcendental position was fully absorbed in the Supreme Personality of Godhead, transferred his potency into the womb of Aditi.

A forest fire begins when two pieces of wood rub against one another, being agitated by the wind. Actually, however, fire belongs neither to the wood nor to the wind; it is always different from both. Similarly, here it is to be understood that the union of Kaśyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings. The Supreme Personality of Godhead has nothing to do with the human secretions of sexual intercourse. He is always completely aloof from such material combinations.

The Lord says in Bhagavad-gītā (9.29), samo 'haṁ sarva-bhūteṣu: "I am equal toward all living entities." Nonetheless, to protect the devotees and kill the demons, who were a disturbing element, the Lord entered the womb of Aditi. Therefore this is a transcendental pastime of the Lord. This should not be misunderstood. One should not think that the Lord became the son of Aditi the way an ordinary child is born because of sexual intercourse between man and woman.

Here it may also be appropriate to explain, in these days of controversy, the origin of life. The life force of the living entity-the soul-is different from the ovum and semen of the human being. Although the conditioned soul has nothing to do with the reproductive cells of man and woman, he is placed into the proper situation because of his work (karmaṇā daiva-netreṇa). Life is not, however, a product of two secretions, but is independent of all material elements. As fully described in Bhagavad-gītā, the living entity is not subject to any material reactions. He can neither be burnt by fire, cut by sharp weapons, moistened by water, nor dried by the air. He is completely different from the physical elements, but by a superior arrangement he is put into these material elements. He is always aloof from material contact (asaṅgo hy ayaṁ puruṣaḥ) but because he is placed in a material condition, he suffers the reactions of the material modes of nature.

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." (Bg. 13.22) Although the living entity is aloof from the material elements, he is put into material conditions, and thus he must suffer the reactions of material activities.

TEXT 24

aditer dhiṣṭhitaṁ garbhaṁ

bhagavantaṁ sanātanam

hiraṇyagarbho vijñāya

samīḍe guhya-nāmabhiḥ

SYNONYMS

aditeḥ-into the womb of Aditi; dhiṣṭhitam-being established; garbham-pregnancy; bhagavantam-unto the Supreme Personality of Godhead; sanātanam-who is eternal; hiraṇyagarbhaḥ-Lord Brahmā; vijñāya-knowing this; samīḍe-offered prayers; guhya-nāmabhiḥ-with transcendental names.

When Lord Brahmā understood that the Supreme Personality of Godhead was now within the womb of Aditi, he began to offer prayers to the Lord by reciting transcendental names.

The Supreme Personality of Godhead exists everywhere (aṇḍāntara-stha-paramāṇu-cayāntara-stham). Therefore when one chants His transcendental names-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-the Supreme Personality of Godhead is automatically pleased by such saṅkīrtana. It is not that the Supreme Personality of Godhead is absent; He is present there. And when a devotee utters the transcendental name, it is not a material sound. Therefore, the Supreme Personality of Godhead is naturally pleased. A devotee knows that the Lord is present everywhere and that one can please Him simply by chanting His holy name.

TEXT 25

śrī-brahmovāca

jayorugāya bhagavann

urukrama namo 'stu te

namo brahmaṇya-devāya

tri-guṇāya namo namaḥ

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā offered prayers; jaya-all glories; urugāya-unto the Lord, who is constantly glorified; bhagavan-O my Lord; urukrama-whose activities are very glorious; namaḥ astu te-I offer my respectful obeisances unto You; namaḥ-my respectful obeisances; brahmaṇya-devāya-unto the Lord of the transcendentalists; tri-guṇāya-the controller of the three modes of nature; namaḥ namaḥ-I offer my respectful obeisances unto You again and again.

Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glorified by all and whose activities are all uncommon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, controller of the three modes of nature. I offer my respectful obeisances unto You again and again.

TEXT 26

namas te pṛśni-garbhāya

veda-garbhāya vedhase

tri-nābhāya tri-pṛṣṭhāya

śipi-viṣṭāya viṣṇave

SYNONYMS

namaḥ te-I offer my respectful obeisances unto You; pṛśni-garbhāya-who formerly lived within the womb of Pṛśni (Aditi in her previous birth); veda-garbhāya-who always remain within Vedic knowledge; vedhase-who are full of knowledge; tri-nābhāya-within the stem growing from whose navel live all the three worlds; tri-pṛṣṭhāya-who are transcendental to the three worlds; śipi-viṣṭāya-who are within the cores of the hearts of all living entities; viṣṇave-unto the all-pervading Supreme Personality of Godhead.

I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇu, who have entered the cores of the hearts of all living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my respectful obeisances.

TEXT 27

tvam ādir anto bhuvanasya madhyam

ananta-śaktiṁ puruṣaṁ yam āhuḥ

kālo bhavān ākṣipatīśa viśvaṁ

sroto yathāntaḥ patitaṁ gabhīram

SYNONYMS

tvam-Your Lordship; ādiḥ-the original cause; antaḥ-the cause of dissolution; bhuvanasya-of the universe; madhyam-maintenance of the present manifestation; ananta-śaktim-the reservoir of unlimited potencies; puruṣam-the Supreme Person; yam-whom; āhuḥ-they say; kālaḥ-the principle of eternal time; bhavān-Your Lordship; ākṣipati-attracting; īśa-the Supreme Lord; viśvam-the whole universe; srotaḥ-waves; yathā-as; antaḥ patitam-fallen within the water; gabhīram-very deep.

O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe.

The time factor is sometimes described as kāla-strota, waves of time. Everything in this material world is within the time factor and is being carried away by waves of attraction, which represent the Supreme Personality of Godhead.

TEXT 28

tvaṁ vai prajānāṁ sthira-jaṅgamānāṁ

prajāpatīnām asi sambhaviṣṇuḥ

divaukasāṁ deva divaś cyutānāṁ

parāyaṇaṁ naur iva majjato 'psu

SYNONYMS

tvam-Your Lordship; vai-indeed; prajānām-of all living entities; sthira-jaṅgamānām-either stationary or moving; prajāpatīnām-of all the Prajāpatis; asi-You are; sambhaviṣṇuḥ-the generator of everyone; diva-okasām-of the inhabitants of the upper planetary system; deva-O Supreme Lord; divaḥ cyutānām-of the demigods, who have now fallen from their residential quarters; parāyaṇam-the supreme shelter; nauḥ-boat; iva-like; majjataḥ-of one drowning; apsu-in the water.

My Lord, You are the original generator of all living entities, stationary or moving, and You are also the generator of the Prajāpatis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the demigods, who are now bereft of their heavenly position.

Thus end the Bhaktivedanta purports of the Eighth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Supreme Lord Agrees to Become Aditi's Son."

Chapter Eighteen

Lord Vāmanadeva, the Dwarf Incarnation

This chapter describes how Lord Vāmanadeva appeared and how He went to the sacrificial arena of Mahārāja Bali, who received Him well and fulfilled His desire by offering Him benedictions.

Lord Vāmanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viṣṇu appeared at an auspicious moment on Śravaṇa-dvādaśī when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brāhmaṇas and even the seasons were happy because of God's appearance. Therefore this auspicious day is called Vijayā. When the Supreme Personality of Godhead, who has a sac-cid-ānanda body, appeared as the son of Kaśyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vāmana). All the great sages expressed their jubilation, and with Kaśyapa Muni before them they performed the birthday ceremony of Lord Vāmana. At the time of Lord Vāmanadeva's sacred thread ceremony, He was honored by the sun-god, Bṛhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmā, Kuvera, the seven ṛṣis and others. Lord Vāmanadeva then visited the sacrificial arena on the northern side of the Narmadā River, at the field known as Bhṛgukaccha, where brāhmaṇas of the Bhṛgu dynasty were performing yajñas. Wearing a belt made of muñja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daṇḍa, an umbrella and a waterpot (kamaṇḍalu), Lord Vāmanadeva appeared in the sacrificial arena of Mahārāja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vāmanadeva. Even Lord Śiva accepts on his head the Ganges water generated from the toe of Lord Vāmanadeva. Therefore, after washing the Lord's feet, Bali Mahārāja immediately accepted the water from the Lord's feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahārāja inquired of Lord Vāmanadeva's welfare and requested the Lord to ask him for money, jewels or anything He might desire.

TEXT 1

śrī-śuka uvāca

itthaṁ viriñca-stuta-karma-vīryaḥ

prādurbabhūvāmṛta-bhūr adityām

catur-bhujaḥ śaṅkha-gadābja-cakraḥ

piśaṅga-vāsā nalināyatekṣaṇaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ittham-in this way; viriñca-stuta-karma-vīryaḥ-the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā; prādurbabhūva-became manifested; amṛta-bhūḥ-whose appearance is always deathless; adityām-from the womb of Aditi; catuḥ-bhujaḥ-having four arms; śaṅkha-gadā-abja-cakraḥ-decorated with conchshell, club, lotus and disc; piśaṅga-vāsāḥ-dressed in yellow garments; nalina-āyata-īkṣaṇaḥ-having blooming eyes like the petals of a lotus.

Śukadeva Gosvāmī said: After Lord Brahmā had thus spoken, glorifying the Supreme Lord's activities and prowess, the Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.

The word amṛta-bhūḥ is significant in this verse. The Lord sometimes appears like an ordinary child taking birth, but this does not mean that He is subject to birth, death or old age. One must be very intelligent to understand the appearance and activities of the Supreme Lord in His incarnations. This is confirmed in Bhagavad-gītā (4.9): janma karma ca me divyam evaṁ yo vetti tattvataḥ. One should try to understand that the Lord's appearance and disappearance and His activities are all divyam, or transcendental. The Lord has nothing to do with material activities. One who understands the appearance, disappearance and activities of the Lord is immediately liberated. After giving up his body, he never again has to accept a material body, but is transferred to the spiritual world (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).

TEXT 2

śyāmāvadāto jhaṣa-rāja-kuṇḍala-

tviṣollasac-chrī-vadanāmbujaḥ pumān

śrīvatsa-vakṣā balayāṅgadollasat-

kirīṭa-kāñcī-guṇa-cāru-nūpuraḥ

SYNONYMS

śyāma-avadātaḥ-whose body is blackish and free from inebriety; jhaṣa-rāja-kuṇḍala-of the two earrings, made in the shape of sharks; tviṣā-by the luster; ullasat-dazzling; śrī-vadana-ambujaḥ-having a beautiful lotus face; pumān-the Supreme Person; śrīvatsa-vakṣāḥ-with the mark of Śrīvatsa on His bosom; balaya-bracelets; aṅgada-arm bands; ullasat-dazzling; kirīṭa-helmet; kāñcī-belt; guṇa-sacred thread; cāru-beautiful; nūpuraḥ-ankle bells.

The body of the Supreme Personality of Godhead, blackish in complexion, was free from all inebrieties. His lotus face, decorated with earrings resembling sharks, appeared very beautiful, and on His bosom was the mark of Śrīvatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet.

TEXT 3

madhu-vrata-vrāta-vighuṣṭayā svayā

virājitaḥ śrī-vanamālayā hariḥ

prajāpater veśma-tamaḥ svarociṣā

vināśayan kaṇṭha-niviṣṭa-kaustubhaḥ

SYNONYMS

madhu-vrata-of bees always hankering for honey; vrāta-with a bunch; vighuṣṭayā-resounding; svayā-uncommon; virājitaḥ-situated; śrī-beautiful; vana-mālayā-with a flower garland; hariḥ-the Supreme Lord; prajāpateḥ-of Kaśyapa Muni, the Prajāpati; veśma-tamaḥ-the darkness of the house; sva-rociṣā-by His own effulgence; vināśayan-vanquishing; kaṇṭha-on the neck; niviṣṭa-worn; kaustubhaḥ-the Kaustubha gem.

An uncommonly beautiful garland of flowers decorated His bosom, and because the flowers were extremely fragrant, a large group of bees, making their natural humming sounds, invaded them for honey. When the Lord appeared, wearing the Kaustubha gem on His neck, His effulgence vanquished the darkness in the home of the Prajāpati Kaśyapa.

TEXT 4

diśaḥ praseduḥ salilāśayās tadā

prajāḥ prahṛṣṭā ṛtavo guṇānvitāḥ

dyaur antarīkṣaṁ kṣitir agni-jihvā

gāvo dvijāḥ sañjahṛṣur nagāś ca

SYNONYMS

diśaḥ-all directions; praseduḥ-became happy; salila-of water; āśayāḥ-the reservoirs; tadā-at that time; prajāḥ-all living entities; prahṛṣṭāḥ-very happy; ṛtavaḥ-the seasons; guṇa-anvitāḥ-full of their respective qualities; dyauḥ-the upper planetary system; antarīkṣam-outer space; kṣitiḥ-the surface of the earth; agni-jihvāḥ-the demigods; gāvaḥ-the cows; dvijāḥ-the brāhmaṇas; sañjahṛṣuḥ-all became happy; nagāḥ ca-and the mountains.

At that time, there was happiness in all directions, in the reservoirs of water like the rivers and oceans, and in the core of everyone's heart. The various seasons displayed their respective qualities, and all living entities in the upper planetary system, in outer space and on the surface of the earth were jubilant. The demigods, the cows, the brāhmaṇas and the hills and mountains were all filled with joy.

TEXT 5

śroṇāyāṁ śravaṇa-dvādaśyāṁ

muhūrte 'bhijiti prabhuḥ

sarve nakṣatra-tārādyāś

cakrus taj-janma dakṣiṇam

SYNONYMS

śroṇāyām-when the moon was situated in the Śravaṇa lunar mansion; śravaṇa-dvādaśyām-on the twelfth lunar day of the bright fortnight in the month of Bhādra, the day famous as the Śravaṇa-dvādaśī; muhūrte-in the auspicious moment; abhijiti-in the first portion of the Śravaṇa lunar mansion known as the Abhijit-nakṣatra and in the Abhijit-muhūrta (occurring at midday); prabhuḥ-the Lord; sarve-all; nakṣatra-stars; tārā-planets; ādyāḥ-beginning with the sun and followed by the other planets; cakruḥ-made; tat-janma-the birthday of the Lord; dakṣiṇam-very munificent.

On the day of Śravaṇa-dvādaśī [the twelfth day of the bright fortnight in the month of Bhādra], when the moon came into the lunar mansion Śravaṇa, at the auspicious moment of Abhijit, the Lord appeared in this universe. Considering the Lord's appearance very auspicious, all the stars and planets, from the sun to Saturn, were munificently charitable.

Śrīla Viśvanātha Cakravartī Ṭhākura, an expert astrologer, explains the word nakṣatra-tārādyāḥ. The word nakṣatra means "the stars," the word tāra in this context refers to the planets, and ādyāḥ means "the first one specifically mentioned." Among the planets, the first is Sūrya, the sun, not the moon. Therefore, according to the Vedic version, the modern astronomer's proposition that the moon is nearest to the earth should not be accepted. The chronological order in which people all over the world refer to the days of the week-Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday-corresponds to the Vedic order of the planets and thus circumstantiates the Vedic version. Apart from this, when the Lord appeared the planets and stars became situated very auspiciously, according to astrological calculations, to celebrate the birth of the Lord.

TEXT 6

dvādaśyāṁ savitātiṣṭhan

madhyandina-gato nṛpa

vijayā-nāma sā proktā

yasyāṁ janma vidur hareḥ

SYNONYMS

dvādaśyām-on the twelfth day of the moon; savitā-the sun; atiṣṭhat-was staying; madhyam-dina-gataḥ-on the meridian; nṛpa-O King; vijayā-nāma-by the name Vijayā; sā-that day; proktā-is called; yasyām-on which; janma-the appearance; viduḥ-they know; hareḥ-of Lord Hari.

O King, when the Lord appeared-on dvādaśī, the twelfth day of the moon-the sun was at the meridian, as every learned scholar knows. This dvādaśī is called Vijayā.

TEXT 7

śaṅkha-dundubhayo nedur

mṛdaṅga-paṇavānakāḥ

citra-vāditra-tūryāṇāṁ

nirghoṣas tumulo 'bhavat

SYNONYMS

śaṅkha-conchshells; dundubhayaḥ-kettledrums; neduḥ-vibrated; mṛdaṅga-drums; paṇava-ānakāḥ-drums named paṇavas and ānakas; citra-various; vāditra-of these vibrations of musical sound; tūryāṇām-and of other instruments; nirghoṣaḥ-the loud sound; tumulaḥ-tumultuous; abhavat-became.

Conchshells, kettledrums, drums, paṇavas and ānakas vibrated in concert. The sound of these and various other instruments was tumultuous.

TEXT 8

prītāś cāpsaraso 'nṛtyan

gandharva-pravarā jaguḥ

tuṣṭuvur munayo devā

manavaḥ pitaro 'gnayaḥ

SYNONYMS

prītāḥ-being very pleased; ca-also; apsarasaḥ-the celestial dancing girls; anṛtyan-danced; gandharva-pravarāḥ-the best of the Gandharvas; jaguḥ-sang; tuṣṭuvuḥ-satisfied the Lord by offering prayers; munayaḥ-the great sages; devāḥ-the demigods; manavaḥ-the Manus; pitaraḥ-the inhabitants of Pitṛloka; agnayaḥ-the fire-gods.

Being very pleased, the celestial dancing girls [Apsarās] danced in jubilation, the best of the Gandharvas sang songs, and the great sages, demigods, Manus, Pitās and fire-gods offered prayers to satisfy the Lord.

TEXTS 9–10

siddha-vidyādhara-gaṇāḥ

sakimpuruṣa-kinnarāḥ

cāraṇā yakṣa-rakṣāṁsi

suparṇā bhujagottamāḥ

gāyanto 'tipraśaṁsanto

nṛtyanto vibudhānugāḥ

adityā āśrama-padaṁ

kusumaiḥ samavākiran

SYNONYMS

siddha-the inhabitants of Siddhaloka; vidyādhara-gaṇāḥ-the inhabitants of Vidyādhara-loka; sa-with; kimpuruṣa-the inhabitants of Kimpuruṣa-loka; kinnarāḥ-the inhabitants of Kinnaraloka; cāraṇāḥ-the inhabitants of Cāraṇaloka; yakṣa-the Yakṣas; rakṣāṁsi-the Rākṣasas; suparṇāḥ-the Suparṇas; bhujaga-uttamāḥ-the best of the inhabitants of the serpent loka; gāyantaḥ-glorifying the Lord; ati-praśaṁsantaḥ-praising the Lord; nṛtyantaḥ-dancing; vibudhānugāḥ-the followers of the demigods; adityāḥ-of Aditi; āśrama-padam-the place of residence; kusumaiḥ-by flowers; samavākiran-covered.

The Siddhas, Vidyādharas, Kimpuruṣas, Kinnaras, Cāraṇas, Yakṣas, Rākṣasas, Suparṇas, the best of serpents, and the followers of the demigods all showered flowers on Aditi's residence, covering the entire house, while glorifying and praising the Lord and dancing.

TEXT 11

dṛṣṭvāditis taṁ nija-garbha-sambhavaṁ

paraṁ pumāṁsaṁ mudam āpa vismitā

gṛhīta-dehaṁ nija-yoga-māyayā

prajāpatiś cāha jayeti vismitaḥ

SYNONYMS

dṛṣṭvā-seeing; aditiḥ-mother Aditi; tam-Him (the Supreme Personality of Godhead); nija-garbha-sambhavam-born of her own womb; param-the Supreme; pumāṁsam-the Personality of Godhead; mudam-great happiness; āpa-conceived; vismitā-being very much astonished; gṛhīta-accepted; deham-body, or transcendental form; nija-yoga-māyayā-by His own spiritual potency; prajāpatiḥ-Kaśyapa Muni; ca-also; āha-said; jaya-all glories; iti-thus; vismitaḥ-being astonished.

When Aditi saw the Supreme Personality of Godhead, who had appeared from her own womb, having accepted a transcendental body by His own spiritual potency, she was struck with wonder and was very happy. Upon seeing the child, Prajāpati Kaśyapa exclaimed, "Jaya! Jaya!" in great happiness and wonder.

TEXT 12

yat tad vapur bhāti vibhūṣaṇāyudhair

avyakta-cid-vyaktam adhārayad dhariḥ

babhūva tenaiva sa vāmano vaṭuḥ

sampaśyator divya-gatir yathā naṭaḥ

SYNONYMS

yat-which; tat-that; vapuḥ-transcendental body; bhāti-manifests; vibhūṣaṇa-with regular ornaments; āyudhaiḥ-and with weapons; avyakta-unmanifested; cit-vyaktam-spiritually manifested; adhārayat-assumed; hariḥ-the Lord; babhūva-immediately became; tena-with that; eva-certainly; saḥ-He (the Lord); vāmanaḥ-dwarf; vaṭuḥ-a brāhmaṇa brahmacārī; sampaśyatoḥ-while both His father and mother were seeing; divya-gatiḥ-whose movements are wonderful; yathā-as; naṭaḥ-a theatrical actor.

The Lord appeared in His original form, with ornaments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Vāmana, a brāhmaṇa-dwarf, a brahmacārī, just like a theatrical actor.

The word naṭaḥ is significant. An actor changes dress to play different parts, but is always the same man. Similarly, as described in the Brahma-saṁhitā (5.33, 39), the Lord assumes many thousands and millions of forms (advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam). He is always present with innumerable incarnations (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu [Bs. 5.39]). Nonetheless, although He appears in various incarnations, they are not different from one another. He is the same person, with the same potency, the same eternity and the same spiritual existence, but He can simultaneously assume various forms. When Vāmanadeva appeared from the womb of His mother, He appeared in the form of Nārāyaṇa, with four hands equipped with the necessary symbolic weapons, and then immediately transformed Himself into a brahmacārī (vaṭu). This means that His body is not material. One who thinks that the Supreme Lord assumes a material body is not intelligent. He has to learn more about the Lord's position. As confirmed in Bhagavad-gītā (4.9), janma karma ca me divyam evaṁ yo vetti tattvataḥ. One has to understand the transcendental appearance of the Lord in His original transcendental body (sac-cid-ānanda-vigraha [Bs. 5.1]).

TEXT 13

taṁ vaṭuṁ vāmanaṁ dṛṣṭvā

modamānā maharṣayaḥ

karmāṇi kārayām āsuḥ

puraskṛtya prajāpatim

SYNONYMS

tam-Him; vaṭum-the brahmacārī; vāmanam-dwarf; dṛṣṭvā-seeing; modamānāḥ-in a happy mood; mahā-ṛṣayaḥ-the great saintly persons; karmāṇi-ritualistic ceremonies; kārayām āsuḥ-performed; puraskṛtya-keeping in front; prajāpatim-Kaśyapa Muni, the Prajāpati.

When the great sages saw the Lord as the brahmacārī-dwarf Vāmana, they were certainly very pleased. Thus they placed before them Kaśyapa Muni, the Prajāpati, and performed all the ritualistic ceremonies, such as the birthday ceremony.

According to Vedic civilization, when a child is born in the family of a brāhmaṇa, the birthday ceremony, known as jāta-karma, is first performed, and then other ceremonies are also gradually performed. But when this vāmana-rūpa appeared in the form of a vaṭu, or brahmacārī, His sacred thread ceremony was also performed immediately.

TEXT 14

tasyopanīyamānasya

sāvitrīṁ savitābravīt

bṛhaspatir brahma-sūtraṁ

mekhalāṁ kaśyapo 'dadāt

SYNONYMS

tasya-of Lord Vāmanadeva; upanīyamānasya-at the time of His being offered the sacred thread ceremony; sāvitrīm-the Gāyatrī mantra; savitā-the sun-god; abravīt-chanted; bṛhaspatiḥ-Bṛhaspati, the guru of the demigods; brahma-sūtram-the sacred thread; mekhalām-the belt of straw; kaśyapaḥ-Kaśyapa Muni; adadāt-offered.

At the sacred thread ceremony of Vāmanadeva, the sun-god personally uttered the Gāyatrī mantra, Bṛhaspati offered the sacred thread, and Kaśyapa Muni offered a straw belt.

TEXT 15

dadau kṛṣṇājinaṁ bhūmir

daṇḍaṁ somo vanaspatiḥ

kaupīnācchādanaṁ mātā

dyauś chatraṁ jagataḥ pateḥ

SYNONYMS

dadau-gave, offered; kṛṣṇa-ajinam-the skin of a deer; bhūmiḥ-mother earth; daṇḍam-a brahmacārī's rod; somaḥ-the moon-god; vanaḥ-patiḥ-the king of the forest; kaupīna-the underwear; ācchādanam-covering the body; mātā-His mother, Aditi; dyauḥ-the heavenly kingdom; chatram-an umbrella; jagataḥ-of the whole universe; pateḥ-of the master.

Mother earth gave Him a deerskin, and the demigod of the moon, who is the king of the forest, gave Him a brahma-daṇḍa [the rod of a brahmacārī]. His mother, Aditi, gave Him cloth for underwear, and the deity presiding over the heavenly kingdom offered Him an umbrella.

TEXT 16

kamaṇḍaluṁ veda-garbhaḥ

kuśān saptarṣayo daduḥ

akṣa-mālāṁ mahārāja

sarasvaty avyayātmanaḥ

SYNONYMS

kamaṇḍalum-a waterpot; veda-garbhaḥ-Lord Brahmā; kuśān-kuśa grass; sapta-ṛṣayaḥ-the seven sages; daduḥ-offered; akṣa-mālām-a string of Rudrākṣa beads; mahārāja-O King; sarasvatī-the goddess Sarasvatī; avyaya-ātmanaḥ-to the Supreme Personality of Godhead.

O King, Lord Brahmā offered a waterpot to the inexhaustible Supreme Personality of Godhead, the seven sages offered Him kuśa grass, and mother Sarasvatī gave Him a string of Rudrākṣa beads.

TEXT 17

tasmā ity upanītāya

yakṣa-rāṭ pātrikām adāt

bhikṣāṁ bhagavatī sākṣād

umādād ambikā satī

SYNONYMS

tasmai-unto Him (Lord Vāmanadeva); iti-in this way; upanītāya-who had undergone His sacred thread ceremony; yakṣa-rāṭ-Kuvera, the treasurer of heaven and King of the Yakṣas; pātrikām-a pot for begging alms; adāt-delivered; bhikṣām-alms; bhagavatī-mother Bhavānī, the wife of Lord Śiva; sākṣāt-directly; umā-Umā; adāt-gave; ambikā-the mother of the universe; satī-the chaste.

When Vāmanadeva had thus been given the sacred thread, Kuvera, King of the Yakṣas, gave Him a pot for begging alms, and mother Bhagavatī, the wife of Lord Śiva and most chaste mother of the entire universe, gave Him His first alms.

TEXT 18

sa brahma-varcasenaivaṁ

sabhāṁ sambhāvito vaṭuḥ

brahmarṣi-gaṇa-sañjuṣṭām

atyarocata māriṣaḥ

SYNONYMS

saḥ-He (Vāmanadeva); brahma-varcasena-by His Brahman effulgence; evam-in this way; sabhām-the assembly; sambhāvitaḥ-having been welcomed by everyone; vaṭuḥ-the brahmacārī; brahma-ṛṣi-gaṇa-sañjuṣṭām-filled with great brāhmaṇa sages; ati-arocata-surpassing, appeared beautiful; māriṣaḥ-the best of the brahmacārīs.

Having thus been welcomed by everyone, Lord Vāmanadeva, the best of the brahmacārīs, exhibited His Brahman effulgence. Thus He surpassed in beauty that entire assembly, which was filled with great saintly brāhmaṇas.

TEXT 19

samiddham āhitaṁ vahniṁ

kṛtvā parisamūhanam

paristīrya samabhyarcya

samidbhir ajuhod dvijaḥ

SYNONYMS

samiddham-blazing; āhitam-being situated; vahnim-the fire; kṛtvā-after making; parisamūhanam-properly; paristīrya-surpassing; samabhyarcya-after offering worship; samidbhiḥ-with sacrificial offerings; ajuhot-completed the fire sacrifice; dvijaḥ-the best of the brāhmaṇas.

After Lord Śrī Vāmanadeva set a sacrificial fire, He offered worship and performed a fire sacrifice on the sacrificial field.

TEXT 20

śrutvāśvamedhair yajamānam ūrjitaṁ

baliṁ bhṛgūṇām upakalpitais tataḥ

jagāma tatrākhila-sāra-sambhṛto

bhāreṇa gāṁ sannamayan pade pade

SYNONYMS

śrutvā-after hearing; aśvamedhaiḥ-by aśvamedha sacrifices; yajamānam-the performer; ūrjitam-very glorious; balim-Bali Mahārāja; bhṛgūṇām-under the guidance of the brāhmaṇas born in the Bhṛgu dynasty; upakalpitaiḥ-performed; tataḥ-from that place; jagāma-went; tatra-there; akhila-sāra-sambhṛtaḥ-the Supreme Personality of Godhead, the essence of all creation; bhāreṇa-with the weight; gām-the earth; sannamayan-depressing; pade pade-at every step.

When the Lord heard that Bali Mahārāja was performing aśvamedha sacrifices under the patronage of brāhmaṇas belonging to the Bhṛgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Mahārāja. By His weight, He pushed down the earth with every step.

The Supreme Personality of Godhead is akhila-sāra-sambhṛta. In other words, He is the proprietor of everything essential in this material world. Thus although the Lord was going to Bali Mahārāja to beg something, He is always complete and has nothing to beg from anyone. Indeed, He is so powerful that in His full opulence He pressed down the surface of the earth at every step.

TEXT 21

taṁ narmadāyās taṭa uttare baler

ya ṛtvijas te bhṛgukaccha-saṁjñake

pravartayanto bhṛgavaḥ kratūttamaṁ

vyacakṣatārād uditaṁ yathā ravim

SYNONYMS

tam-Him (Vāmanadeva); narmadāyāḥ-of the River Narmadā; taṭe-on the bank; uttare-northern; baleḥ-of Mahārāja Bali; ye-who; ṛtvijaḥ-the priests engaged in ritualistic ceremonies; te-all of them; bhṛgukaccha-saṁjñake-in the field named Bhṛgukaccha; pravartayantaḥ-performing; bhṛgavaḥ-all the descendants of Bhṛgu; kratu-uttamam-the most important sacrifice, named aśvamedha; vyacakṣata-they observed; ārāt-nearby; uditam-risen; yathā-like; ravim-the sun.

While engaged in performing the sacrifice in the field known as Bhṛgukaccha, on the northern bank of the Narmadā River, the brahminical priests, the descendants of Bhṛgu, saw Vāmanadeva to be like the sun rising nearby.

TEXT 22

te ṛtvijo yajamānaḥ sadasyā

hata-tviṣo vāmana-tejasā nṛpa

sūryaḥ kilāyāty uta vā vibhāvasuḥ

sanat-kumāro 'tha didṛkṣayā kratoḥ

SYNONYMS

te-all of them; ṛtvijaḥ-the priests; yajamānaḥ-as well as Bali Mahārāja, who had engaged them in performing the yajña; sadasyāḥ-all the members of the assembly; hata-tviṣaḥ-decreased in their bodily effulgence; vāmana-tejasā-by the brilliant effulgence of Lord Vāmana; nṛpa-O King; sūryaḥ-the sun; kila-whether; āyāti-is coming; uta vā-either; vibhāvasuḥ-the fire-god; sanat-kumāraḥ-the Kumāra known as Sanat-kumāra; atha-either; didṛkṣayā-with a desire to observe; kratoḥ-the sacrificial ceremony.

O King, because of Vāmanadeva's bright effulgence, the priests, along with Bali Mahārāja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumāra or the fire-god had personally come to see the sacrificial ceremony.

TEXT 23

itthaṁ saśiṣyeṣu bhṛguṣv anekadhā

vitarkyamāṇo bhagavān sa vāmanaḥ

chatraṁ sadaṇḍaṁ sajalaṁ kamaṇḍaluṁ

viveśa bibhrad dhayamedha-vāṭam

SYNONYMS

ittham-in this way; sa-śiṣyeṣu-with their disciples; bhṛguṣu-among the Bhṛgus; anekadhā-in many ways; vitarkyamāṇaḥ-being talked and argued about; bhagavān-the Supreme Personality of Godhead; saḥ-that; vāmanaḥ-Lord Vāmana; chatram-umbrella; sadaṇḍam-with the rod; sa-jalam-filled with water; kamaṇḍalum-waterpot; viveśa-entered; bibhrat-taking in hand; hayamedha-of the aśvamedha sacrifice; vāṭam-the arena.

While the priests of the Bhṛgu dynasty and their disciples talked and argued in various ways, the Supreme Personality of Godhead, Vāmanadeva, holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the aśvamedha sacrifice.

TEXTS 24–25

mauñjyā mekhalayā vītam

upavītājinottaram

jaṭilaṁ vāmanaṁ vipraṁ

māyā-māṇavakaṁ harim

praviṣṭaṁ vīkṣya bhṛgavaḥ

saśiṣyās te sahāgnibhiḥ

pratyagṛhṇan samutthāya

saṅkṣiptās tasya tejasā

SYNONYMS

mauñjyā-made of muñja straw; mekhalayā-with a belt; vītam-circled; upavīta-sacred thread; ajina-uttaram-wearing a deerskin upper garment; jaṭilam-having matted locks of hair; vāmanam-Lord Vāmana; vipram-a brāhmaṇa; māyā-māṇavakam-the illusory son of a human being; harim-the Supreme Personality of Godhead; praviṣṭam-entered; vīkṣya-seeing; bhṛgavaḥ-the priests who were descendants of Bhṛgu; sa-śiṣyāḥ-with their disciples; te-all of them; saha-agnibhiḥ-with the fire sacrifice; pratyagṛhṇan-properly welcomed; samutthāya-standing up; saṅkṣiptāḥ-being diminished; tasya-His; tejasā-by brilliance.

Appearing as a brāhmaṇa boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vāmanadeva entered the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the priests and their disciples, who thus stood from their seats and welcomed the Lord properly by offering obeisances.

TEXT 26

yajamānaḥ pramudito

darśanīyaṁ manoramam

rūpānurūpāvayavaṁ

tasmā āsanam āharat

SYNONYMS

yajamānaḥ-Bali Mahārāja, who had engaged all the priests in performing the sacrifice; pramuditaḥ-being very jubilant; darśanīyam-pleasing to see; manoramam-so beautiful; rūpa-with beauty; anurūpa-equal to His bodily beauty; avayavam-all the different parts of the body; tasmai-unto Him; āsanam-a sitting place; āharat-offered.

Bali Mahārāja, jubilant at seeing Lord Vāmanadeva, whose beautiful limbs contributed equally to the beauty of His entire body, offered Him a seat with great satisfaction.

TEXT 27

svāgatenābhinandyātha

pādau bhagavato baliḥ

avanijyārcayām āsa

mukta-saṅga-manoramam

SYNONYMS

su-āgatena-by words of welcome; abhinandya-welcoming; atha-thus; pādau-the two lotus feet; bhagavataḥ-of the Lord; baliḥ-Bali Mahārāja; avanijya-washing; arcayām āsa-worshiped; mukta-saṅga-manoramam-the Supreme Personality of Godhead, who is beautiful to the liberated souls.

Thus offering a proper reception to the Supreme Personality of Godhead, who is always beautiful to the liberated souls, Bali Mahārāja worshiped Him by washing His lotus feet.

TEXT 28

tat-pāda-śaucaṁ jana-kalmaṣāpahaṁ

sa dharma-vin mūrdhny adadhāt sumaṅgalam

yad deva-devo giriśaś candra-maulir

dadhāra mūrdhnā parayā ca bhaktyā

SYNONYMS

tat-pāda-śaucam-the water that washed the lotus feet of the Lord; jana-kalmaṣa-apaham-which washes away all the sinful reactions of the people in general; saḥ-he (Bali Mahārāja); dharma-vit-completely aware of religious principles; mūrdhni-on the head; adadhāt-carried; su-maṅgalam-all-auspicious; yat-which; deva-devaḥ-the best of the demigods; giriśaḥ-Lord Śiva; candra-mauliḥ-who carries on his forehead the emblem of the moon; dadhāra-carried; mūrdhnā-on the head; parayā-supreme; ca-also; bhaktyā-with devotion.

Lord Śiva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Viṣṇu. Being aware of religious principles, Bali Mahārāja knew this. Consequently, following in the footsteps of Lord Śiva, he also placed on his head the water that had washed the Lord's lotus feet.

Lord Śiva is known as Gaṅgā-dhara, or one who carries the water of the Ganges on his head. On Lord Śiva's forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Śiva placed the water of the Ganges above this emblem. This example should be followed by everyone, or at least by every devotee, because Lord Śiva is one of the mahājanas. Similarly, Mahārāja Bali also later became a mahājana. One mahājana follows another mahājana, and by following the paramparā system of mahājana activities one can become advanced in spiritual consciousness. The water of the Ganges is sanctified because it emanates from the toe of Lord Viṣṇu. Bali Mahārāja washed the lotus feet of Vāmanadeva, and the water with which he did so became equal to the Ganges. Bali Mahārāja, who perfectly knew all religious principles, therefore took that water on his head, following in the footsteps of Lord Śiva.

TEXT 29

śrī-balir uvāca

svāgataṁ te namas tubhyaṁ

brahman kiṁ karavāma te

brahmarṣīṇāṁ tapaḥ sākṣān

manye tvārya vapur-dharam

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; su-āgatam-all welcome; te-unto You; namaḥ tubhyam-I offer my respectful obeisances unto You; brahman-O brāhmaṇa; kim-what; karavāma-can we do; te-for You; brahma-ṛṣīṇām-of the great brāhmaṇa sages; tapaḥ-austerity; sākṣāt-directly; manye-I think; tvā-You; ārya-O noble one; vapuḥ-dharam-personified.

Bali Mahārāja then said to Lord Vāmanadeva: O brāhmaṇa, I offer You my hearty welcome and my respectful obeisances. Please let us know what we may do for You. We think of You as the personified austerity of the great brāhmaṇa-sages.

TEXT 30

adya naḥ pitaras tṛptā

adya naḥ pāvitaṁ kulam

adya sviṣṭaḥ kratur ayaṁ

yad bhavān āgato gṛhān

SYNONYMS

adya-today; naḥ-our; pitaraḥ-forefathers; tṛptāḥ-satisfied; adya-today; naḥ-our; pāvitam-purified; kulam-the whole family; adya-today; su-iṣṭaḥ-properly executed; kratuḥ-the sacrifice; ayam-this; yat-because; bhavān-Your Lordship; āgataḥ-arrived; gṛhān-at our residence.

O my Lord, because You have kindly arrived at our home, all my forefathers are satisfied, our family and entire dynasty have been sanctified, and the sacrifice we are performing is now complete because of Your presence.

TEXT 31

adyāgnayo me suhutā yathā-vidhi

dvijātmaja tvac-caraṇāvanejanaiḥ

hatāṁhaso vārbhir iyaṁ ca bhūr aho

tathā punītā tanubhiḥ padais tava

SYNONYMS

adya-today; agnayaḥ-the sacrificial fires; me-executed by me; su-hutāḥ-properly offered oblations; yathā-vidhi-in terms of the śāstric injunction; dvija-ātmaja-O son of a brāhmaṇa; tvat-caraṇa-avanejanaiḥ-which washed Your lotus feet; hata-aṁhasaḥ-who have become cleansed of all sinful reactions; vārbhiḥ-by the water; iyam-this; ca-also; bhūḥ-the surface of the globe; aho-oh; tathā-as well; punītā-sanctified; tanubhiḥ-small; padaiḥ-by the touch of the lotus feet; tava-Your.

O son of a brāhmaṇa, today the fire of sacrifice is ablaze according to the injunction of the śāstra, and I have been freed from all the sinful reactions of my life by the water that has washed Your lotus feet. O my Lord, by the touch of Your small lotus feet the entire surface of the world has been sanctified.

TEXT 32

yad yad vaṭo vāñchasi tat pratīccha me

tvām arthinaṁ vipra-sutānutarkaye

gāṁ kāñcanaṁ guṇavad dhāma mṛṣṭaṁ

tathānna-peyam uta vā vipra-kanyām

grāmān samṛddhāṁs turagān gajān vā

rathāṁs tathārhattama sampratīccha

SYNONYMS

yat yat-whatever; vaṭo-O brahmacārī; vāñchasi-You desire; tat-that; pratīccha-You may take; me-from me; tvām-You; arthinam-desiring something; vipra-suta-O son of a brāhmaṇa; anutarkaye-I consider; gām-a cow; kāñcanam-gold; guṇavat dhāma-a furnished residence; mṛṣṭam-palatable; tathā-as well as; anna-food grains; peyam-drink; uta-indeed; vā-either; vipra-kanyām-the daughter of a brāhmaṇa; grāmān-villages; samṛddhān-prosperous; turagān-horses; gajān-elephants; vā-either; rathān-chariots; tathā-as well as; arhat-tama-O best of those who are worshipable; sampratīccha-You may take.

O son of a brāhmaṇa, it appears that You have come here to ask me for something. Therefore, whatever You want You may take from me. O best of those who are worshipable. You may take from me a cow, gold, a furnished house, palatable food and drink, the daughter of a brāhmaṇa for Your wife, prosperous villages, horses, elephants, chariots or whatever You desire.

Thus end the Bhaktivedanta purports of the Eighth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Vāmanadeva, the Dwarf Incarnation."

Chapter Nineteen

Lord Vāmanadeva Begs Charity from Bali Mahārāja

This Nineteenth Chapter describes how Lord Vāmanadeva asked for three paces of land in charity, how Bali Mahārāja agreed to His proposal, and how Śukrācārya forbade Bali Mahārāja to fulfill Lord Vāmanadeva's request.

When Bali Mahārāja, thinking Vāmanadeva to be the son of a brāhmaṇa, told Him to ask for anything He liked, Lord Vāmanadeva praised Hiraṇyakaśipu and Hiraṇyākṣa for their heroic activities, and after thus praising the family in which Bali Mahārāja had been born, He begged the King for three paces of land. Bali Mahārāja agreed to give this land in charity, since this was very insignificant, but Śukrācārya, who could understand that Vāmanadeva was Viṣṇu, the friend of the demigods, forbade Bali Mahārāja to give this land. Śukrācārya advised Bali Mahārāja to withdraw his promise. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one's promise, and there would be no fault. By this philosophy, Śukrācārya tried to dissuade Bali Mahārāja from giving land to Lord Vāmanadeva.

TEXT 1

śrī-śuka uvāca

iti vairocaner vākyaṁ

dharma-yuktaṁ sa sūnṛtam

niśamya bhagavān prītaḥ

pratinandyedam abravīt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; vairocaneḥ-of the son of Virocana; vākyam-the words; dharma-yuktam-in terms of religious principles; saḥ-He; sū-nṛtam-very pleasing; niśamya-hearing; bhagavān-the Supreme Personality of Godhead; prītaḥ-completely pleased; pratinandya-congratulating him; idam-the following words; abravīt-said.

Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead, Vāmanadeva, heard Bali Mahārāja speaking in this pleasing way, He was very satisfied, for Bali Mahārāja had spoken in terms of religious principles. Thus the Lord began to praise him.

TEXT 2

śrī-bhagavān uvāca

vacas tavaitaj jana-deva sūnṛtaṁ

kulocitaṁ dharma-yutaṁ yaśas-karam

yasya pramāṇaṁ bhṛgavaḥ sāmparāye

pitāmahaḥ kula-vṛddhaḥ praśāntaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; vacaḥ-words; tava-your; etat-this kind of; jana-deva-O King of the people; sū-nṛtam-very true; kula-ucitam-exactly befitting your dynasty; dharma-yutam-completely in accord with the principles of religion; yaśaḥ-karam-fit for spreading your reputation; yasya-of whom; pramāṇam-the evidence; bhṛgavaḥ-the brāhmaṇas of the Bhṛgu dynasty; sāmparāye-in the next world; pitāmahaḥ-your grandfather; kula-vṛddhaḥ-the oldest in the family; praśāntaḥ-very peaceful (Prahlāda Mahārāja).

The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brāhmaṇas who are descendants of Bhṛgu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlāda Mahārāja. Your statements are very true, and they completely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation.

Prahlāda Mahārāja is a vivid example of a pure devotee. Someone might argue that since Prahlāda Mahārāja, even though very old, was attached to his family, and specifically to his grandson Bali Mahārāja, how could he be an ideal example? Therefore this verse uses the word praśāntaḥ. A devotee is always sober. He is never disturbed by any conditions. Even if a devotee remains in gṛhastha life and does not renounce material possessions, he should still be understood to be praśānta, sober, because of his pure devotion to the Lord. Śrī Caitanya Mahāprabhu therefore said:

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya

"Whether one is a brāhmaṇa, a sannyāsī or a śūdra-regardless of what he is-he can become a spiritual master if he knows the science of Kṛṣṇa." (Cc. Madhya 8.128) Anyone completely aware of the science of Kṛṣṇa, regardless of his status in life, is a guru. Thus Prahlāda Mahārāja is a guru in all circumstances.

Here His Lordship Vāmanadeva also teaches sannyāsīs and brahmacārīs that one should not ask more than necessary. He wanted only three paces of land, although Bali Mahārāja wanted to give Him anything He wanted.

TEXT 3

na hy etasmin kule kaścin

niḥsattvaḥ kṛpaṇaḥ pumān

pratyākhyātā pratiśrutya

yo vādātā dvijātaye

SYNONYMS

na-not; hi-indeed; etasmin-in this; kule-in the dynasty or family; kaścit-anyone; niḥsattvaḥ-poor-minded; kṛpaṇaḥ-miser; pumān-any person; pratyākhyātā-refuses; pratiśrutya-after promising to give; yaḥ vā-either; adātā-not being charitable; dvijātaye-unto the brāhmaṇas.

I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brāhmaṇas, nor after promising to give charity has anyone failed to fulfill his promise.

TEXT 4

na santi tīrthe yudhi cārthinārthitāḥ

parāṅmukhā ye tv amanasvino nṛpa

yuṣmat-kule yad yaśasāmalena

prahrāda udbhāti yathoḍupaḥ khe

SYNONYMS

na-not; santi-there are; tīrthe-in holy places (where charity is given); yudhi-in the battlefield; ca-also; arthinā-by a brāhmaṇa or a kṣatriya; arthitāḥ-who have been asked; parāṅmukhāḥ-who refused their prayers; ye-such persons; tu-indeed; amanasvinaḥ-such low-minded, low-grade kings; nṛpa-O King (Bali Mahārāja); yuṣmat-kule-in your dynasty; yat-therein; yaśasā amalena-by impeccable reputation; prahrādaḥ-Prahlāda Mahārāja; udbhāti-arises; yathā-as; uḍupaḥ-the moon; khe-in the sky.

O King Bali, never in your dynasty has the low-minded King been born who upon being requested has refused charity to brāhmaṇas in holy places or a fight to kṣatriyas on a battlefield. And your dynasty is even more glorious due to the presence of Prahlāda Mahārāja, who is like the beautiful moon in the sky.

The symptoms of a kṣatriya are given in Bhagavad-gītā. One of the qualifications is the willingness to give charity (dāna). A kṣatriya does not refuse to give charity when requested by a brāhmaṇa, nor can he refuse to fight another kṣatriya. A king who does refuse is called low-minded. In the dynasty of Bali Mahārāja there were no such low-minded kings.

TEXT 5

yato jāto hiraṇyākṣaś

carann eka imāṁ mahīm

prativīraṁ dig-vijaye

nāvindata gadāyudhaḥ

SYNONYMS

yataḥ-in which dynasty; jātaḥ-was born; hiraṇyākṣaḥ-the king named Hiraṇyākṣa; caran-wandering; ekaḥ-alone; imām-this; mahīm-surface of the globe; prativīram-a rival hero; dik-vijaye-for conquering all directions; na avindata-could not get; gadā-āyudhaḥ-bearing his own club.

It was in your dynasty that Hiraṇyākṣa was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all directions, and no hero he met could rival him.

TEXT 6

yaṁ vinirjitya kṛcchreṇa

viṣṇuḥ kṣmoddhāra āgatam

ātmānaṁ jayinaṁ mene

tad-vīryaṁ bhūry anusmaran

SYNONYMS

yam-whom; vinirjitya-after conquering; kṛcchreṇa-with great difficulty; viṣṇuḥ-Lord Viṣṇu in His incarnation as a boar; kṣmā-uddhāre-at the time when the earth was delivered; āgatam-appeared before Him; ātmānam-personally, Himself; jayinam-victorious; mene-considered; tat-vīryam-the prowess of Hiraṇyākṣa; bhūri-constantly, or more and more; anusmaran-thinking about.

When delivering the earth from the Garbhodaka Sea, Lord Viṣṇu, in His incarnation as a boar, killed Hiraṇyākṣa, who had appeared before Him. The fight was severe, and the Lord killed Hiraṇyākṣa with great difficulty. Later, as the Lord thought about the uncommon prowess of Hiraṇyākṣa, He felt Himself victorious indeed.

TEXT 7

niśamya tad-vadhaṁ bhrātā

hiraṇyakaśipuḥ purā

hantuṁ bhrātṛ-haṇaṁ kruddho

jagāma nilayaṁ hareḥ

SYNONYMS

niśamya-after hearing; tat-vadham-the killing of Hiraṇyākṣa; bhrātā-the brother; hiraṇyakaśipuḥ-Hiraṇyakaśipu; purā-formerly; hantum-just to kill; bhrātṛ-haṇam-the killer of his brother; kruddhaḥ-very angry; jagāma-went; nilayam-to the residence; hareḥ-of the Supreme Personality of Godhead.

When Hiraṇyakaśipu heard the news of his brother's being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu.

TEXT 8

tam āyāntaṁ samālokya

śūla-pāṇiṁ kṛtāntavat

cintayām āsa kāla-jño

viṣṇur māyāvināṁ varaḥ

SYNONYMS

tam-him (Hiraṇyakaśipu); āyāntam-coming forward; samālokya-observing minutely; śūla-pāṇim-with a trident in his hand; kṛtānta-vat-just like death personified; cintayām āsa-thought; kāla-jñaḥ-who knows the progress of time; viṣṇuḥ-Lord Viṣṇu; māyāvinām-of all kinds of mystics; varaḥ-the chief.

Seeing Hiraṇyakaśipu coming forward bearing a trident in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows.

TEXT 9

yato yato 'haṁ tatrāsau

mṛtyuḥ prāṇa-bhṛtām iva

ato 'ham asya hṛdayaṁ

pravekṣyāmi parāg-dṛśaḥ

SYNONYMS

yataḥ yataḥ-wheresoever; aham-I; tatra-there indeed; asau-this Hiraṇyakaśipu; mṛtyuḥ-death; prāṇa-bhṛtām-of all living entities; iva-just like; ataḥ-therefore; aham-I; asya-of him; hṛdayam-within the core of the heart; pravekṣyāmi-shall enter; parāk-dṛśaḥ-of a person who has only external vision.

Wheresoever I go, Hiraṇyakaśipu will follow Me, as death follows all living entities. Therefore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me.

TEXT 10

evaṁ sa niścitya ripoḥ śarīram

ādhāvato nirviviśe 'surendra

śvāsānilāntarhita-sūkṣma-dehas

tat-prāṇa-randhreṇa vivigna-cetāḥ

SYNONYMS

evam-in this way; saḥ-He (Lord Viṣṇu); niścitya-deciding; ripoḥ-of the enemy; śarīram-the body; ādhāvataḥ-who was running after Him with great force; nirviviśe-entered; asura-indra-O King of the demons (Mahārāja Bali); śvāsa-anila-through the breathing; antarhita-invisible; sūkṣma-dehaḥ-in his finer body; tat-prāṇa-randhreṇa-through the hole of the nostril; vivigna-cetāḥ-being very anxious.

Lord Vāmanadeva continued: O King of the demons, after Lord Viṣṇu made this decision, He entered the body of His enemy Hiraṇyakaśipu, who was running after Him with great force. In a subtle body inconceivable to Hiraṇyakaśipu, Lord Viṣṇu, who was in great anxiety, entered Hiraṇyakaśipu's nostril along with his breath.

The Supreme Personality of Godhead is already in the core of everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (Bg. 18.61). Logically, therefore, it was not at all difficult for Lord Viṣṇu to enter Hiraṇyakaśipu's body. The word vivigna-cetāḥ, "very anxious," is significant. It is not that Lord Viṣṇu was afraid of Hiraṇyakaśipu; rather, because of compassion, Lord Viṣṇu was in anxiety about how to act for his welfare.

TEXT 11

sa tan-niketaṁ parimṛśya śūnyam

apaśyamānaḥ kupito nanāda

kṣmāṁ dyāṁ diśaḥ khaṁ vivarān samudrān

viṣṇuṁ vicinvan na dadarśa vīraḥ

SYNONYMS

saḥ-that Hiraṇyakaśipu; tat-niketam-the residence of Lord Viṣṇu; parimṛśya-searching; śūnyam-vacant; apaśyamānaḥ-not seeing Lord Viṣṇu; kupitaḥ-being very angry; nanāda-cried very loudly; kṣmām-on the surface of the earth; dyām-in outer space; diśaḥ-in all directions; kham-in the sky; vivarān-in all the caves; samudrān-all the oceans; viṣṇum-Lord Viṣṇu; vicinvan-searching for; na-not; dadarśa-did see; vīraḥ-although he was very powerful.

Upon seeing that the residence of Lord Viṣṇu was vacant, Hiraṇyakaśipu began searching for Lord Viṣṇu everywhere. Angry at not seeing Him, Hiraṇyakaśipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiraṇyakaśipu, the greatest hero, did not see Viṣṇu anywhere.

TEXT 12

apaśyann iti hovāca

mayānviṣṭam idaṁ jagat

bhrātṛ-hā me gato nūnaṁ

yato nāvartate pumān

SYNONYMS

apaśyan-not seeing Him; iti-in this way; ha uvāca-uttered; mayā-by me; anviṣṭam-has been sought; idam-the whole; jagat-universe; bhrātṛ-hā-Lord Viṣṇu, who killed the brother; me-my; gataḥ-must have gone; nūnam-indeed; yataḥ-from where; na-not; āvartate-comes back; pumān-a person.

Unable to see Him, Hiraṇyakaśipu said, "I have searched the entire universe, but I could not find Viṣṇu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. [In other words, He must now be dead.]"

Atheists generally follow the Bauddha philosophical conclusion that at death everything is finished. Hiraṇyakaśipu, being an atheist, thought this way. Because Lord Viṣṇu was not visible to him, he thought that the Lord was dead. Even today, many people follow the philosophy that God is dead. But God is never dead. Even the living entity, who is part of God, never dies. Na jāyate mriyate vā kadācit: "For the soul there is never birth or death." This is the statement of Bhagavad-gītā (2.20). Even the ordinary living entity never takes birth or dies. What then is to be said of the Supreme Personality of Godhead, who is the chief of all living entities? He certainly never takes birth or dies. Ajo'pi sann avyayātmā (Bg. 4.6). Both the Lord and the living entity exist as unborn and inexhaustible personalities. Thus Hiraṇyakaśipu's conclusion that Viṣṇu was dead was wrong.

As indicated by the words yato nāvartate pumān, there is certainly a spiritual kingdom, and if the living entity goes there, he never returns to this material world. This is also confirmed in Bhagavad-gītā (4.9): tyaktvā dehaṁ punar janma naiti mām eti so'rjuna. Materially speaking, every living entity dies; death is inevitable. But those who are karmīs, jñānīs and yogīs return to this material world after death, whereas bhaktas do not. Of course, if a bhakta is not completely perfect he takes birth in the material world again, but in a very exalted position, either in a rich family or a family of the purest brāhmaṇas (śucīnām śrīmatāṁ gehe), just to finish his development in spiritual consciousness. Those who have completed the course of Kṛṣṇa consciousness and are free from material desire return to the abode of the Supreme Personality of Godhead (yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]). Here the same fact is stated: yato nāvartate pumān. Any person who goes back home, back to Godhead, does not return to this material world.

TEXT 13

vairānubandha etāvān

āmṛtyor iha dehinām

ajñāna-prabhavo manyur

ahaṁ-mānopabṛṁhitaḥ

SYNONYMS

vaira-anubandhaḥ-enmity; etāvān-so great; āmṛtyoḥ-up to the point of death; iha-in this; dehinām-of persons too involved in the bodily concept of life; ajñāna-prabhavaḥ-because of the great influence of ignorance; manyuḥ-anger; aham-māna-by egotism; upabṛṁhitaḥ-expanded.

Hiraṇyakaśipu's anger against Lord Viṣṇu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance.

Generally speaking, even though the conditioned soul is angry, his anger is not perpetual but temporary. It is due to the influence of ignorance. Hiraṇyakaśipu, however, maintained his enmity and his anger against Lord Viṣṇu until the point of death. He never forgot his vengeful attitude toward Viṣṇu for having killed his brother, Hiraṇyākṣa. Others in the bodily concept of life are angry at their enemies but not at Lord Viṣṇu. Hiraṇyakaśipu, however, was everlastingly angry. He was angry not only because of false prestige but also because of continuous enmity toward Viṣṇu.

TEXT 14

pitā prahrāda-putras te

tad-vidvān dvija-vatsalaḥ

svam āyur dvija-liṅgebhyo

devebhyo 'dāt sa yācitaḥ

SYNONYMS

pitā-father; prahrāda-putraḥ-the son of Mahārāja Prahlāda; te-your; tat-vidvān-although it was known to him; dvija-vatsalaḥ-still, because of his affinity for brāhmaṇas; svam-his own; āyuḥ-duration of life; dvija-liṅgebhyaḥ-who were dressed like brāhmaṇas; devebhyaḥ-unto the demigods; adāt-delivered; saḥ-he; yācitaḥ-being so requested.

Your father, Virocana, the son of Mahārāja Prahlāda, was very affectionate toward brāhmaṇas. Although he knew very well that it was the demigods who had come to him in the dress of brāhmaṇas, at their request he delivered to them the duration of his life.

Mahārāja Virocana, Bali's father, was so pleased with the brāhmaṇa community that even though he knew that those approaching him for charity were the demigods in the dress of brāhmaṇas, he nonetheless agreed to give it.

TEXT 15

bhavān ācaritān dharmān

āsthito gṛhamedhibhiḥ

brāhmaṇaiḥ pūrvajaiḥ śūrair

anyaiś coddāma-kīrtibhiḥ

SYNONYMS

bhavān-your good self; ācaritān-executed; dharmān-religious principles; āsthitaḥ-being situated; gṛhamedhibhiḥ-by persons in household life; brāhmaṇaiḥ-by the brāhmaṇas; pūrva-jaiḥ-by your forefathers; śūraiḥ-by great heroes; anyaiḥ ca-and others also; uddāma-kīrtibhiḥ-very highly elevated and famous.

You also have observed the principles followed by great personalities who are householder brāhmaṇas, by your forefathers and by great heroes who are extremely famous for their exalted activities.

TEXT 16

tasmāt tvatto mahīm īṣad

vṛṇe 'haṁ varadarṣabhāt

padāni trīṇi daityendra

sammitāni padā mama

SYNONYMS

tasmāt-from such a person; tvattaḥ-from Your Majesty; mahīm-land; īṣat-very little; vṛṇe-am asking for; aham-I; varada-ṛṣabhāt-from the personality who can give charity munificently; padāni-footsteps; trīṇi-three; daitya-indra-O King of the Daityas; sammitāni-to the measurement of; padā-by a foot; mama-My.

O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps.

Lord Vāmanadeva wanted three paces of land according to the measurement of His footsteps. He did not want more than necessary. But although He pretended to be an ordinary human child, He actually wanted the land comprising the upper, middle and lower planetary systems. This was just to show the prowess of the Supreme Personality of Godhead.

TEXT 17

nānyat te kāmaye rājan

vadānyāj jagad-īśvarāt

nainaḥ prāpnoti vai vidvān

yāvad-artha-pratigrahaḥ

SYNONYMS

na-not; anyat-anything else; te-from you; kāmaye-I beg; rājan-O King; vadānyāt-who are so munificent; jagat-īśvarāt-who are the king of the entire universe; na-not; enaḥ-distress; prāpnoti-gets; vai-indeed; vidvān-one who is learned; yāvat-artha-as much as one needs; pratigrahaḥ-taking charity from others.

O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brāhmaṇa takes charity from others only according to his needs, he does not become entangled in sinful activities.

A brāhmaṇa or sannyāsī is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord's property than necessary. Lord Vāmanadeva indirectly indicated to Bali Mahārāja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father's property, but one cannot take more than necessary. This principle should especially be followed by brāhmaṇas and sannyāsīs who live at the cost of others. Thus Vāmanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.

TEXT 18

śrī-balir uvāca

aho brāhmaṇa-dāyāda

vācas te vṛddha-sammatāḥ

tvaṁ bālo bāliśa-matiḥ

svārthaṁ praty abudho yathā

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; aho-alas; brāhmaṇa-dāyāda-O son of a brāhmaṇa; vācaḥ-the words; te-of You; vṛddha-sammatāḥ-are certainly acceptable to learned and elderly persons; tvam-You; bālaḥ-a boy; bāliśa-matiḥ-without sufficient knowledge; sva-artham-self-interest; prati-toward; abudhaḥ-not knowing sufficiently; yathā-as it should have been.

Bali Mahārāja said: O son of a brāhmaṇa, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest.

The Supreme Personality of Godhead, being full in Himself, actually has nothing to want for His self-interest. Lord Vāmanadeva, therefore, had not gone to Bali Mahārāja for His own self-interest. As stated in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. The Lord is the proprietor of all planets, in both the material and spiritual worlds. Why should He be in want of land? Bali Mahārāja rightly said that Lord Vāmanadeva was not at all prudent in regard to His own personal interests. Lord Vāmanadeva had approached Bali not for His personal welfare but for the welfare of His devotees. Devotees sacrifice all personal interests to satisfy the Supreme Personality of Godhead, and similarly the Supreme Lord, although having no personal interests, can do anything for the interests of His devotees. One who is full in himself has no personal interests.

TEXT 19

māṁ vacobhiḥ samārādhya

lokānām ekam īśvaram

pada-trayaṁ vṛṇīte yo

'buddhimān dvīpa-dāśuṣam

SYNONYMS

mām-me; vacobhiḥ-by sweet words; samārādhya-after sufficiently pleasing; lokānām-of all the planets in this universe; ekam-the one and only; īśvaram-master, controller; pada-trayam-three feet; vṛṇīte-is asking for; yaḥ-He who; abuddhimān-not very intelligent; dvīpa-dāśuṣam-because I can give You an entire island.

I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent.

According to Vedic understanding, the entire universe is regarded as an ocean of space. In that ocean there are innumerable planets, and each planet is called a dvīpa, or island. When approached by Lord Vāmanadeva, Bali Mahārāja was actually in possession of all the dvīpas, or islands in space. Bali Mahārāja was very pleased to see the features of Vāmanadeva and was ready to give Him as much land as He could ask, but because Lord Vāmanadeva asked only three paces of land, Bali Mahārāja considered Him not very intelligent.

TEXT 20

na pumān mām upavrajya

bhūyo yācitum arhati

tasmād vṛttikarīṁ bhūmiṁ

vaṭo kāmaṁ pratīccha me

SYNONYMS

na-not; pumān-any person; mām-unto me; upavrajya-after approaching; bhūyaḥ-again; yācitum-to beg; arhati-deserves; tasmāt-therefore; vṛtti-karīm-suitable to maintain Yourself; bhūmim-such land; vaṭo-O small brahmacārī; kāmam-according to the necessities of life; pratīccha-take; me-from me.

O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs.

TEXT 21

śrī-bhagavān uvāca

yāvanto viṣayāḥ preṣṭhās

tri-lokyām ajitendriyam

na śaknuvanti te sarve

pratipūrayituṁ nṛpa

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; yāvantaḥ-as far as possible; viṣayāḥ-the objects of sense enjoyment; preṣṭhāḥ-pleasing to anyone; tri-lokyām-within these three worlds; ajita-indriyam-a person who is not self-controlled; na śaknuvanti-are unable; te-all those; sarve-taken together; pratipūrayitum-to satisfy; nṛpa-O King.

The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one's senses cannot satisfy a person whose senses are uncontrolled.

The material world is an illusory energy to deviate the living entities from the path of self-realization. Anyone who is in this material world is extremely anxious to get more and more things for sense gratification. Actually, however, the purpose of life is not sense gratification but self-realization. Therefore, those who are too addicted to sense gratification are advised to practice the mystic yoga system, or aṣṭāṅga-yoga system, consisting of yama, niyama, āsana, prāṇāyāma, pratyāhāra and so on. In this way, one can control the senses. The purpose of controlling the senses is to stop one's implication in the cycle of birth and death. As stated by Ṛṣabhadeva:

nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
[SB 5.5.4]

"When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification, by which he perpetually gets material bodies one after another." (Bhāg. 5.5.4) Thus according to Ṛṣabhadeva the human beings in this material world are just like madmen engaged in activities which they should not perform but which they do perform only for sense gratification. Such activities are not good because in this way one creates another body for his next life, as punishment for his nefarious activities. And as soon as he gets another material body, he is put into repeated suffering in material existence. Therefore the Vedic culture or brahminical culture teaches one how to be satisfied with possessing the minimum necessities in life.

To teach this highest culture, varṇāśrama-dharma is recommended. The aim of the varṇāśrama divisions-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa-is to train one to control the senses and be content with the bare necessities. Here Lord Vāmanadeva, as an ideal brahmacārī, refuses Bali Mahārāja's offer to give Him anything He might want. He says that without contentment one could not be happy even if he possessed the property of the entire world or the entire universe. In human society, therefore, the brahminical culture, kṣatriya culture and vaiśya culture must be maintained, and people must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy. The Kṛṣṇa consciousness movement is therefore establishing various farms, especially in America, to show how to be happy and content with minimum necessities of life and to save time for self-realization, which one can very easily achieve by chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 22

tribhiḥ kramair asantuṣṭo

dvīpenāpi na pūryate

nava-varṣa-sametena

sapta-dvīpa-varecchayā

SYNONYMS

tribhiḥ-three; kramaiḥ-by steps; asantuṣṭaḥ-one who is dissatisfied; dvīpena-by a complete island; api-although; na pūryate-cannot be satisfied; nava-varṣa-sametena-even by possessing nine varṣas; sapta-dvīpa-vara-icchayā-by the desire to take possession of seven islands.

If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varṣas. Even if I possessed one island, I would hope to get others.

TEXT 23

sapta-dvīpādhipatayo

nṛpā vaiṇya-gayādayaḥ

arthaiḥ kāmair gatā nāntaṁ

tṛṣṇāyā iti naḥ śrutam

SYNONYMS

sapta-dvīpa-adhipatayaḥ-those who are proprietors of the seven islands; nṛpāḥ-such kings; vaiṇya-gaya-ādayaḥ-Mahārāja Pṛthu, Mahārāja Gaya and others; arthaiḥ-for fulfillment of ambition; kāmaiḥ-for satisfying one's desires; gatāḥ na-could not reach; antam-the end; tṛṣṇāyāḥ-of their ambitions; iti-thus; naḥ-by Us; śrutam-has been heard.

We have heard that although powerful kings like Mahārāja Pṛthu and Mahārāja Gaya achieved proprietorship over the seven dvīpas, they could not achieve satisfaction or find the end of their ambitions.

TEXT 24

yadṛcchayopapannena

santuṣṭo vartate sukham

nāsantuṣṭas tribhir lokair

ajitātmopasāditaiḥ

SYNONYMS

yadṛcchayā-as offered by the supreme authority according to one's karma; upapannena-by whatever is obtained; santuṣṭaḥ-one should be satisfied; vartate-there is; sukham-happiness; na-not; asantuṣṭaḥ-one who is dissatisfied; tribhiḥ lokaiḥ-even by possessing the three worlds; ajita-ātmā-one who cannot control his senses; upasāditaiḥ-even though obtained.

One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds.

If happiness is the ultimate goal of life, one must be satisfied with the position in which he is placed by providence. This instruction is also given by Prahlāda Mahārāja:

sukham aindriyakaṁ daityā
deha-yogena dehinām
sarvatra labhyate daivād
yathā duḥkham ayatnataḥ

"My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress." (Bhāg. 7.6.3) This philosophy is perfect in regard to obtaining happiness.

Real happiness is described in Bhagavad-gītā (6.21):

sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ

"In the spiritually joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth." One has to perceive happiness by the supersenses. The supersenses are not the senses of the material elements. Every one of us is a spiritual being (ahaṁ brahmāsmi), and every one of us is an individual person. Our senses are now covered by material elements, and because of ignorance we consider the material senses that cover us to be our real senses. The real senses, however, are within the material covering. Dehino'smin yathā dehe: [Bg. 2.13] within the covering of the material elements are the spiritual senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] when the spiritual senses are uncovered, by these senses we can be happy. Satisfaction of the spiritual senses is thus described: hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. When the senses are engaged in devotional service to Hṛṣīkeśa, then the senses are completely satisfied. Without this superior knowledge of sense gratification, one may try to satisfy his material senses, but happiness will never be possible. One may increase his ambition for sense gratification and even achieve what he desires for the gratification of his senses, but because this is on the material platform, he will never achieve satisfaction and contentment.

According to brahminical culture, one should be content with whatever he obtains without special endeavor and should cultivate spiritual consciousness. Then he will be happy. The purpose of the Kṛṣṇa consciousness movement is to spread this understanding. People who do not have scientific spiritual knowledge mistakenly think that the members of the Kṛṣṇa consciousness movement are escapists trying to avoid material activities. In fact, however, we are engaged in real activities for obtaining the ultimate happiness in life. If one is not trained to satisfy the spiritual senses and continues in material sense gratification, he will never obtain happiness that is eternal and blissful. Śrīmad-Bhāgavatam (5.5.1) therefore recommends:

tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam

One must practice austerity so that his existential position will be purified and he will achieve unlimited blissful life.

TEXT 25

puṁso 'yaṁ saṁsṛter hetur

asantoṣo 'rtha-kāmayoḥ

yadṛcchayopapannena

santoṣo muktaye smṛtaḥ

SYNONYMS

puṁsaḥ-of the living entity; ayam-this; saṁsṛteḥ-of the continuation of material existence; hetuḥ-the cause; asantoṣaḥ-dissatisfaction with his destined achievement; artha-kāmayoḥ-for the sake of lusty desires and getting more and more money; yadṛcchayā-with the gift of destiny; upapannena-which has been achieved; santoṣaḥ-satisfaction; muktaye-for liberation; smṛtaḥ-is considered fit.

Material existence causes discontent in regard to fulfilling one's lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence.

TEXT 26

yadṛcchā-lābha-tuṣṭasya

tejo viprasya vardhate

tat praśāmyaty asantoṣād

ambhasevāśuśukṣaṇiḥ

SYNONYMS

yadṛcchā-lābha-tuṣṭasya-who is satisfied by things obtained by the grace of God; tejaḥ-the brilliant effulgence; viprasya-of a brāhmaṇa; vardhate-increases; tat-that (effulgence); praśāmyati-is diminished; asantoṣāt-because of dissatisfaction; ambhasā-by pouring of water; iva-as; āśuśukṣaṇiḥ-a fire.

A brāhmaṇa who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brāhmaṇa decreases, as fire diminishes in potency when water is sprinkled upon it.

TEXT 27

tasmāt trīṇi padāny eva

vṛṇe tvad varadarṣabhāt

etāvataiva siddho 'haṁ

vittaṁ yāvat prayojanam

SYNONYMS

tasmāt-because of being satisfied by things easily obtained; trīṇi-three; padāni-steps; eva-indeed; vṛṇe-I ask; tvat-from your good self; varada-ṛṣabhāt-who are a munificent benedictor; etāvatā eva-merely by such an endowment; siddhaḥ aham-I shall feel full satisfaction; vittam-achievement; yāvat-as far as; prayojanam-is needed.

Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed.

TEXT 28

śrī-śuka uvāca

ity uktaḥ sa hasann āha

vāñchātaḥ pratigṛhyatām

vāmanāya mahīṁ dātuṁ

jagrāha jala-bhājanam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktaḥ-thus being addressed; saḥ-he (Bali Mahārāja); hasan-smiling; āha-said; vāñchātaḥ-as You have desired; pratigṛhyatām-now take from me; vāmanāya-unto Lord Vāmana; mahīm-land; dātum-to give; jagrāha-took; jala-bhājanam-the waterpot.

Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead had thus spoken to Bali Mahārāja, Bali smiled and told Him, "All right. Take whatever You like." To confirm his promise to give Vāmanadeva the desired land, he then took up his waterpot.

TEXT 29

viṣṇave kṣmāṁ pradāsyantam

uśanā asureśvaram

jānaṁś cikīrṣitaṁ viṣṇoḥ

śiṣyaṁ prāha vidāṁ varaḥ

SYNONYMS

viṣṇave-unto Lord Viṣṇu (Vāmanadeva); kṣmām-the land; pradāsyantam-who was ready to deliver; uśanāḥ-Śukrācārya; asura-īśvaram-unto the King of the demons (Bali Mahārāja); jānan-knowing well; cikīrṣitam-what was the plan; viṣṇoḥ-of Lord Viṣṇu; śiṣyam-unto his disciple; prāha-said; vidām varaḥ-the best of the knowers of everything.

Understanding Lord Viṣṇu's purpose, Śukrācārya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vāmanadeva.

TEXT 30

śrī-śukra uvāca

eṣa vairocane sākṣād

bhagavān viṣṇur avyayaḥ

kaśyapād aditer jāto

devānāṁ kārya-sādhakaḥ

SYNONYMS

śrī-śukraḥ uvāca-Śukrācārya said; eṣaḥ-this (boy in the form of a dwarf); vairocane-O son of Virocana; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; viṣṇuḥ-Lord Viṣṇu; avyayaḥ-without deterioration; kaśyapāt-from His father, Kaśyapa; aditeḥ-in the womb of His mother, Aditi; jātaḥ-was born; devānām-of the demigods; kārya-sādhakaḥ-working in the interest.

Śukrācārya said: O son of Virocana, this brahmacārī in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Viṣṇu. Accepting Kaśyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods.

TEXT 31

pratiśrutaṁ tvayaitasmai

yad anartham ajānatā

na sādhu manye daityānāṁ

mahān upagato 'nayaḥ

SYNONYMS

pratiśrutam-promised; tvayā-by you; etasmai-unto Him; yat anartham-which is repugnant; ajānatā-by you who have no knowledge; na-not; sādhu-very good; manye-I think; daityānām-of the demons; mahān-great; upagataḥ-has been achieved; anayaḥ-inauspiciousness.

You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons.

TEXT 32

eṣa te sthānam aiśvaryaṁ

śriyaṁ tejo yaśaḥ śrutam

dāsyaty ācchidya śakrāya

māyā-māṇavako hariḥ

SYNONYMS

eṣaḥ-this person falsely appearing as a brahmacārī; te-of you; sthānam-the land in possession; aiśvaryam-the riches; śriyam-the material beauty; tejaḥ-the material power; yaśaḥ-the reputation; śrutam-the education; dāsyati-will give; ācchidya-taking from you; śakrāya-unto your enemy, Lord Indra; māyā-falsely appearing; māṇavakaḥ-a brahmacārī son of a living being; hariḥ-He is actually the Supreme Personality of Godhead, Hari.

This person falsely appearing as a brahmacārī is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy.

Śrīla Viśvanātha Cakravartī Ṭhākura explains in this regard that the very word hariḥ means "one who takes away." If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord said to Mahārāja Yudhiṣṭhira, "The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money." This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Kṛṣṇa above everything but at the same time is attached to material possessions, which hinder his advancement in Kṛṣṇa consciousness, by tactics the Lord takes away all his possessions. Here Śukrācārya says that this dwarf brahmacārī would take away everything. Thus he indicates that the Lord will take away all one's material possessions and also one's mind. If one delivers his mind to the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ), one can naturally sacrifice everything to satisfy Him. Although Bali Mahārāja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vāmana to take away all his material possessions, and his mind as well.

TEXT 33

tribhiḥ kramair imāl lokān

viśva-kāyaḥ kramiṣyati

sarvasvaṁ viṣṇave dattvā

mūḍha vartiṣyase katham

SYNONYMS

tribhiḥ-three; kramaiḥ-by steps; imān-all these; lokān-three planetary systems; viśva-kāyaḥ-becoming the universal form; kramiṣyati-gradually He will expand; sarvasvam-everything; viṣṇave-unto Lord Viṣṇu; dattvā-after giving charity; mūḍha-O you rascal; vartiṣyase-you will execute your means of livelihood; katham-how.

You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Viṣṇu, you will have no means of livelihood. How then shall you live?

Bali Mahārāja might argue that he had promised only three steps of land. But Śukrācārya, being a very learned brāhmaṇa, immediately understood that this was a plan of Hari, who had falsely appeared there as a brahmacārī. The words mūḍha vartiṣyase katham reveal that Śukrācārya was a brāhmaṇa of the priestly class. Such priestly brāhmaṇas are mostly interested in receiving remuneration from their disciples. Therefore when Śukrācārya saw that Bali Mahārāja had risked all of his possessions, he understood that this would cause havoc not only to the King but also to the family of Śukrācārya, who was dependent on Mahārāja Bali's mercy. This is the difference between a Vaiṣṇava and a smārta-brāhmaṇa. A smārta-brāhmaṇa is always interested in material profit, whereas a Vaiṣṇava is interested only in satisfying the Supreme Personality of Godhead. From the statement of Śukrācārya, it appears that he was in all respects a smārta-brāhmaṇa interested only in personal gain.

TEXT 34

kramato gāṁ padaikena

dvitīyena divaṁ vibhoḥ

khaṁ ca kāyena mahatā

tārtīyasya kuto gatiḥ

SYNONYMS

kramataḥ-gradually; gām-the surface of the land; padā ekena-by one step; dvitīyena-by the second step; divam-the whole of outer space; vibhoḥ-of the universal form; kham ca-the sky also; kāyena-by the expansion of His transcendental body; mahatā-by the universal form; tārtīyasya-as far as the third step is concerned; kutaḥ-where is; gatiḥ-to keep His step.

Vāmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step?

Śukrācārya wanted to tell Bali Mahārāja how he would be cheated by Lord Vāmana. "You have promised three steps," he said. "But with only two steps, all your possessions will be finished. How then will you give Him a place for His third step?" Śukrācārya did not know how the Lord protects His devotee. The devotee must risk everything in his possession for the service of the Lord, but he is always protected and never defeated. By materialistic calculations, Śukrācārya thought that Bali Mahārāja would under no circumstances be able to keep his promise to the brahmacārī, Lord Vāmanadeva.

TEXT 35

niṣṭhāṁ te narake manye

hy apradātuḥ pratiśrutam

pratiśrutasya yo 'nīśaḥ

pratipādayituṁ bhavān

SYNONYMS

niṣṭhām-perpetual residence; te-of you; narake-in hell; manye-I think; hi-indeed; apradātuḥ-of a person who cannot fulfill; pratiśrutam-what has been promised; pratiśrutasya-of the promise one has made; yaḥ anīśaḥ-one who is unable; pratipādayitum-to fulfill properly; bhavān-you are that person.

You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell.

TEXT 36

na tad dānaṁ praśaṁsanti

yena vṛttir vipadyate

dānaṁ yajñas tapaḥ karma

loke vṛttimato yataḥ

SYNONYMS

na-not; tat-that; dānam-charity; praśaṁsanti-the saintly persons praise; yena-by which; vṛttiḥ-one's livelihood; vipadyate-becomes endangered; dānam-charity; yajñaḥ-sacrifice; tapaḥ-austerity; karma-fruitive activities; loke-in this world; vṛttimataḥ-according to one's means of livelihood; yataḥ-as it is so.

Learned scholars do not praise that charity which endangers one's own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.]

TEXT 37

dharmāya yaśase 'rthāya

kāmāya sva-janāya ca

pañcadhā vibhajan vittam

ihāmutra ca modate

SYNONYMS

dharmāya-for religion; yaśase-for one's reputation; arthāya-for increasing one's opulence; kāmāya-for increasing sense gratification; sva-janāya ca-and for maintaining one's family members; pañcadhā-for these five different objectives; vibhajan-dividing; vittam-his accumulated wealth; iha-in this world; amutra-the next world; ca-and; modate-he enjoys.

Therefore one who is in full knowledge should divide his accumulated wealth in five parts-for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.

The śāstras enjoin that if one has money one should divide all that he has accumulated into five divisions-one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Śrīla Rūpa Gosvāmī taught us by his own example by using fifty percent of his accumulated wealth for Kṛṣṇa, twenty-five percent for his own self, and twenty-five percent for the members of his family. One's main purpose should be to advance in Kṛṣṇa consciousness. This will include dharma, artha and kāma. However, because one's family members expect some profit, one should also satisfy them by giving them a portion of one's accumulated wealth. This is a śāstric injunction.

TEXT 38

atrāpi bahvṛcair gītaṁ

śṛṇu me 'sura-sattama

satyam om iti yat proktaṁ

yan nety āhānṛtaṁ hi tat

SYNONYMS

atra api-in this regard also (in deciding what is truth and what is not truth); bahu-ṛcaiḥ-by the śruti-mantras known as Bahvṛca-śruti, which are evidence from the Vedas; gītam-what has been spoken; śṛṇu-just hear; me-from me; asura-sattama-O best of the asuras; satyam-the truth is; om iti-preceded by the word oṁ; yat-that which; proktam-has been spoken; yat-that which is; na-not preceded by oṁ; iti-thus; āha-it is said; anṛtam-untruth; hi-indeed; tat-that.

One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word oṁ and untruthful if not.

TEXT 39

satyaṁ puṣpa-phalaṁ vidyād

ātma-vṛkṣasya gīyate

vṛkṣe 'jīvati tan na syād

anṛtaṁ mūlam ātmanaḥ

SYNONYMS

satyam-the factual truth; puṣpa-phalam-the flower and the fruit; vidyāt-one should understand; ātma-vṛkṣasya-of the tree of the body; gīyate-as described in the Vedas; vṛkṣe ajīvati-if the tree is not living; tat-that (puṣpa-phalam); na-not; syāt-is possible; anṛtam-untruth; mūlam-the root; ātmanaḥ-of the body.

The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree.

This śloka explains that in relation to the material body even the factual truth cannot exist without a touch of untruth. The Māyāvādīs say, brahma satyaṁ jagan mithyā: "The spirit soul is truth, and the external energy is untruth." The Vaiṣṇava philosophers, however, do not agree with the Māyāvāda philosophy. Even if for the sake of argument the material world is accepted as untruth, the living entity entangled in the illusory energy cannot come out of it without the help of the body. Without the help of the body, one cannot follow a system of religion, nor can one speculate on philosophical perfection. Therefore, the flower and fruit (puṣpa-phalam) have to be obtained as a result of the body. Without the help of the body, that fruit cannot be gained. The Vaiṣṇava philosophy therefore recommends yukta-vairāgya. It is not that all attention should be diverted for the maintenance of the body, but at the same time one's bodily maintenance should not be neglected. As long as the body exists one can thoroughly study the Vedic instructions, and thus at the end of life one can achieve perfection. This is explained in Bhagavad-gītā [Bg. 8.6]: yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. Everything is examined at the time of death. Therefore, although the body is temporary, not eternal, one can take from it the best service and make one's life perfect.

TEXT 40

tad yathā vṛkṣa unmūlaḥ

śuṣyaty udvartate 'cirāt

evaṁ naṣṭānṛtaḥ sadya

ātmā śuṣyen na saṁśayaḥ

SYNONYMS

tat-therefore; yathā-as; vṛkṣaḥ-a tree; unmūlaḥ-being uprooted; śuṣyati-dries up; udvartate-falls down; acirāt-very soon; evam-in this way; naṣṭa-lost; anṛtaḥ-the temporary body; sadyaḥ-immediately; ātmā-the body; śuṣyet-dries up; na-not; saṁśayaḥ-any doubt.

When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn't take care of the body, which is supposed to be untruth-in other words, if the untruth is uprooted-the body undoubtedly becomes dry.

In this regard, Śrīla Rūpa Gosvāmī says:

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

"One who rejects things without knowledge of their relationship to Kṛṣṇa is incomplete in his renunciation." (Bhakti-rasāmṛta-sindhu 1.2.66) When the body is engaged in the service of the Lord, one should not consider the body material. Sometimes the spiritual body of the spiritual master is misunderstood. But Śrīla Rūpa Gosvāmī instructs, prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. The body fully engaged in Kṛṣṇa's service should not be neglected as material. One who does neglect it is false in his renunciation. If the body is not properly maintained, it falls down and dries up like an uprooted tree, from which flowers and fruit can no longer be obtained. The Vedas therefore enjoin:

om iti satyaṁ nety anṛtaṁ tad etat-puṣpaṁ phalaṁ vāco yat satyaṁ saheśvaro yaśasvī kalyāṇa-kīrtir bhavitā; puṣpaṁ hi phalaṁ vācaḥ satyaṁ vadaty athaitan-mūlaṁ vāco yad anṛtaṁ yad yathā vṛkṣa āvirmūlaḥ śuṣyati, sa udvartata evam evānṛtaṁ vadann āvirmūlam ātmanāṁ karoti, sa śuṣyati sa udvartate, tasmād anṛtaṁ na vaded dayeta tv etena.

The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (oṁ tat sat) are never temporary, although performed by the temporary body. Indeed, such activities are everlasting. Therefore, the body should be properly cared for. Because the body is temporary, not permanent, one cannot expose the body to being devoured by a tiger or killed by an enemy. All precautions should be taken to protect the body.

TEXT 41

parāg riktam apūrṇaṁ vā

akṣaraṁ yat tad om iti

yat kiñcid om iti brūyāt

tena ricyeta vai pumān

bhikṣave sarvam oṁ kurvan

nālaṁ kāmena cātmane

SYNONYMS

parāk-that which separates; riktam-that which makes one free from attachment; apūrṇam-that which is insufficient; vā-either; akṣaram-this syllable; yat-that; tat-which; om-oṁkāra; iti-thus stated; yat-which; kiñcit-whatever; oṁ-this word oṁ; iti-thus; brūyāt-if you say; tena-by such an utterance; ricyeta-one becomes free; vai-indeed; pumān-a person; bhikṣave-unto a beggar; sarvam-everything; oṁ kurvan-giving charity by uttering the word oṁ; na-not; alam-sufficiently; kāmena-for sense gratification; ca-also; ātmane-for self-realization.

The utterance of the word oṁ signifies separation from one's monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one's desires. In other words, by using the word oṁ one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.

Mahārāja Bali wanted to give everything to Vāmanadeva, who had appeared as a beggar, but Śukrācārya, being Mahārāja Bali's familial spiritual master in the line of seminal succession, could not appreciate Mahārāja Bali's promise. Śukrācārya gave Vedic evidence that one should not give everything to a poor man. Rather, when a poor man comes for charity one should untruthfully say, "Whatever I have I have given you. I have no more." It is not that one should give everything to him. Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth. Oṁkāra is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane. One should not give everything to the beggars among the poor.

The best solution is that of the Kṛṣṇa consciousness movement. This movement is always kind to the poor, not only because it feeds them but also because it gives them enlightenment by teaching them how to become Kṛṣṇa conscious. We are therefore opening hundreds and thousands of centers for those who are poor, both in money and in knowledge, to enlighten them in Kṛṣṇa consciousness and reform their character by teaching them how to avoid illicit sex, intoxication, meat-eating and gambling, which are the most sinful activities and which cause people to suffer, life after life. The best way to use money is to open such a center, where all may come live and reform their character. They may live very comfortably, without denial of any of the body's necessities, but they live under spiritual control, and thus they live happily and save time for advancement in Kṛṣṇa consciousness. If one has money, it should not be squandered away on nothing. It should be used to push forward the Kṛṣṇa consciousness movement so that all of human society will become happy, prosperous and hopeful of being promoted back home, back to Godhead. The Vedic mantra in this regard reads as follows:

parāg vā etad riktam akṣaraṁ yad etad om iti tad yat kiñcid om iti āhātraivāsmai tad ricyate; sa yat sarvam oṁ kuryād ricyād ātmānaṁ sa kāmebhyo nālaṁ syāt.

TEXT 42

athaitat pūrṇam abhyātmaṁ

yac ca nety anṛtaṁ vacaḥ

sarvaṁ nety anṛtaṁ brūyāt

sa duṣkīrtiḥ śvasan mṛtaḥ

SYNONYMS

atha-therefore; etat-that; pūrṇam-completely; abhyātmam-drawing the compassion of others by presenting oneself as always poverty-stricken; yat-that; ca-also; na-not; iti-thus; anṛtam-false; vacaḥ-words; sarvam-completely; na-not; iti-thus; anṛtam-falsity; brūyāt-who should say; saḥ-such a person; duṣkīrtiḥ-infamous; śvasan-while breathing or while alive; mṛtaḥ-is dead or should be killed.

Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed.

Beggars always present themselves as possessing nothing, and this may be very good for them because in this way they are assured of not losing their money and of always drawing the attention and compassion of others for the sake of collection. But this is also condemned. If one purposely continues this professional begging, he is supposed to be dead while breathing, or, according to another interpretation, such a man of falsity should be killed while still breathing. The Vedic injunction in this regard is as follows: athaitat pūrṇam abhyātmaṁ yan neti sa yat sarvaṁ neti brūyāt pāpikāsya kīrtir jāyate. sainaṁ tatraiva hanyāt. If one continuously poses himself as possessing nothing and collects money by begging, he should be killed (sainaṁ tatraiva hanyāt).

TEXT 43

strīṣu narma-vivāhe ca

vṛtty-arthe prāṇa-saṅkaṭe

go-brāhmaṇārthe hiṁsāyāṁ

nānṛtaṁ syāj jugupsitam

SYNONYMS

strīṣu-to encourage a woman and bring her under control; narma-vivāhe-in joking or in a marriage ceremony; ca-also; vṛtti-arthe-for earning one's livelihood, as in business; prāṇa-saṅkaṭe-or in time of danger; go-brāhmaṇa-arthe-for the sake of cow protection and brahminical culture; hiṁsāyām-for any person who is going to be killed because of enmity; na-not; anṛtam-falsity; syāt-becomes; jugupsitam-abominable.

In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one's livelihood, when one's life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy's hand, falsity is never condemned.

Thus end the Bhaktivedanta purports of the Eighth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Lord Vāmanadeva Begs Charity from Bali Mahārāja."

Chapter Twenty

Bali Mahārāja Surrenders the Universe

The summary of this Twentieth Chapter is as follows. Despite his knowledge that Lord Vāmanadeva was cheating him, Bali Mahārāja gave everything to the Lord in charity, and thus the Lord extended His body and assumed a gigantic form as Lord Viṣṇu.

After hearing the instructive advice of Śukrācārya, Bali Mahārāja became contemplative. Because it is the duty of a householder to maintain the principles of religion, economic development and sense gratification, Bali Mahārāja thought it improper to withdraw his promise to the brahmacārī. To lie or fail to honor a promise given to a brahmacārī is never proper, for lying is the most sinful activity. Everyone should be afraid of the sinful reactions to lying, for mother earth cannot even bear the weight of a sinful liar. The spreading of a kingdom or empire is temporary; if there is no benefit for the general public, such expansion has no value. Previously, all the great kings and emperors expanded their kingdoms with a regard for the welfare of the people in general. Indeed, while engaged in such activities for the benefit of the general public, eminent men sometimes even sacrificed their lives. It is said that one who is glorious in his activities is always living and never dies. Therefore, fame should be the aim of life, and even if one becomes poverty-stricken for the sake of a good reputation, that is not a loss. Bali Mahārāja thought that even if this brahmacārī, Vāmanadeva, were Lord Viṣṇu, if the Lord accepted his charity and then again arrested him, Bali Mahārāja would not envy Him. Considering all these points, Bali Mahārāja finally gave in charity everything he possessed.

Lord Vāmanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vāmanadeva, Bali Mahārāja could see that the Lord is all-pervading and that everything rests in His body. Bali Mahārāja could see Lord Vāmanadeva as the supreme Viṣṇu, wearing a helmet, yellow garments, the mark of Śrīvatsa, the Kaustubha jewel, a flower garland, and ornaments decorating His entire body. The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore there was no vacant place where He could take His third footstep.

TEXT 1

śrī-śuka uvāca

balir evaṁ gṛha-patiḥ

kulācāryeṇa bhāṣitaḥ

tūṣṇīṁ bhūtvā kṣaṇaṁ rājann

uvācāvahito gurum

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; baliḥ-Bali Mahārāja; evam-thus; gṛha-patiḥ-the master of the household affairs, although guided by the priests; kula-ācāryeṇa-by the family ācārya or guide; bhāṣitaḥ-being thus addressed; tūṣṇīm-silent; bhūtvā-becoming; kṣaṇam-for a moment; rājan-O King (Mahārāja Parīkṣit); uvāca-said; avahitaḥ-after full deliberation; gurum-unto his spiritual master.

Śrī Śukadeva Gosvāmī said: O King Parīkṣit, when Bali Mahārāja was thus advised by his spiritual master, Śukrācārya, his family priest, he remained silent for some time, and then, after full deliberation, he replied to his spiritual master as follows.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Bali Mahārāja remained silent at a critical point. How could he disobey the instruction of Śukrācārya, his spiritual master? It is the duty of such a sober personality as Bali Mahārāja to abide by the orders of his spiritual master immediately, as his spiritual master had advised. But Bali Mahārāja also considered that Śukrācārya was no longer to be accepted as a spiritual master, for he had deviated from the duty of a spiritual master. According to śāstra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syāt (Bhāg. 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kṛṣṇa consciousness. The goal of life is to become a devotee of Lord Kṛṣṇa so that one may be freed from the bondage of material existence (tyaktvā dehaṁ punar janma naiti mam eti so 'rjuna [Bg. 4.9]). The spiritual master helps the disciple attain this stage by developing Kṛṣṇa consciousness. Now Śukrācārya has advised Bali Mahārāja to deny the promise to Vāmanadeva. Under the circumstances, therefore, Bali Mahārāja thought that there would be no fault if he disobeyed the order of his spiritual master. He deliberated on this point-should he refuse to accept the advise of his spiritual master, or should he independently do everything to please the Supreme Personality of Godhead? He took some time. Therefore it is said, tūṣṇīṁ bhūtvā kṣaṇaṁ rajann uvācāvahito gurum. After deliberating on this point, he decided that Lord Viṣṇu should be pleased in all circumstances, even at the risk of ignoring the guru's advice to the contrary.

Anyone who is supposed to be a guru but who goes against the principle of viṣṇu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru, one should reject him. Such a guru is described as follows (Mahābhārata, Udyoga 179.25):

guror apy avaliptasya
kāryākāryam ajānataḥ
utpatha-pratipannasya
parityāgo vidhīyate

Śrīla Jīva Gosvāmī has advised that such a useless guru, a family priest acting as guru, should be given up, and that the proper, bona-fide guru should be accepted.

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śvapaco guruḥ

"A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but if a person born in a family of a lower caste is a Vaiṣṇava, he can become a spiritual master." (Padma Purāṇa)

TEXT 2

śrī-balir uvāca

satyaṁ bhagavatā proktaṁ

dharmo 'yaṁ gṛhamedhinām

arthaṁ kāmaṁ yaśo vṛttiṁ

yo na bādheta karhicit

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; satyam-it is truth; bhagavatā-by Your Greatness; proktam-what has already been spoken; dharmaḥ-a religious principle; ayam-that is; gṛhamedhinām-especially for the householders; artham-economic development; kāmam-sense gratification; yaśaḥ vṛttim-reputation and means of livelihood; yaḥ-which religious principle; na-not; bādheta-hinders; karhicit-at any time.

Bali Mahārāja said: As you have already stated, the principle of religion that does not hinder one's economic development, sense gratification, fame and means of livelihood is the real occupational duty of the householder. I also think that this religious principle is correct.

Bali Mahārāja's grave answer to Śukrācārya is meaningful. Śukrācārya stressed that one's material means of livelihood and one's material reputation, sense gratification and economic development must continue properly. To see to this is the first duty of a man who is a householder, especially one who is interested in material affairs. If a religious principle does not affect one's material condition, it is to be accepted. At the present time, in this age of Kali, this idea is extremely prominent. No one is prepared to accept any religious principle if it hampers material prosperity. Śukrācārya, being a person of this material world, did not know the principles of a devotee. A devotee is determined to serve the Supreme Personality of Godhead to His full satisfaction. Anything that hampers such determination should certainly be rejected. This is the principle of bhakti. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam (Cc. Madhya 22.100). To perform devotional service, one must accept only that which is favorable and reject that which is unfavorable. Bali Mahārāja had the opportunity to contribute everything he possessed to the lotus feet of Lord Vāmanadeva, but Śukrācārya was putting forward a material argument to hamper this process of devotional service. Under the circumstances, Bali Mahārāja decided that such hindrances should certainly be avoided. In other words, he decided immediately to reject the advice of Śukrācārya and go on with his duty. Thus he gave all his possessions to Lord Vāmanadeva.

TEXT 3

sa cāhaṁ vitta-lobhena

pratyācakṣe kathaṁ dvijam

pratiśrutya dadāmīti

prāhrādiḥ kitavo yathā

SYNONYMS

saḥ-such a person as I am; ca-also; aham-I am; vitta-lobhena-for being allured by greed for money; pratyācakṣe-I shall cheat or say no when I have already said yes; katham-how; dvijam-especially to a brāhmaṇa; pratiśrutya-after already having promised; dadāmi-that I shall give; iti-thus; prāhrādiḥ-I who am famous as the grandson of Mahārāja Prahlāda; kitavaḥ-an ordinary cheater; yathā-just like.

I am the grandson of Mahārāja Prahlāda. How can I withdraw my promise because of greed for money when I have already said that I shall give this land? How can I behave like an ordinary cheater, especially toward a brāhmaṇa?

Bali Mahārāja had already been blessed by his grandfather Prahlāda Mahārāja. Therefore, he was a pure devotee, although born in a family of demons. There are two kinds of highly elevated devotees, called sādhana-siddha and kṛpā-siddha. Sādhana-siddha refers to one who has become a devotee by regular execution of the regulative principles mentioned in the śāstras, as ordered and directed by the spiritual master. If one regularly executes such devotional service, he will certainly attain perfection in due course of time. But there are other devotees, who may not have undergone all the required details of devotional service but who, by the special mercy of guru and Kṛṣṇa-the spiritual master and the Supreme Personality of Godhead-have immediately attained the perfection of pure devotional service. Examples of such devotees are the yajña-patnīs, Mahārāja Bali and Śukadeva Gosvāmī. The yajña-patnīs were the wives of ordinary brāhmaṇas engaged in fruitive activities. Although the brāhmaṇas were very learned and advanced in Vedic knowledge, they could not achieve the mercy of Kṛṣṇa-Balarāma, whereas their wives achieved complete perfection in devotional service, despite their being women. Similarly, Vairocani, Bali Mahārāja, received the mercy of Prahlāda Mahārāja, and by Prahlāda Mahārāja's mercy he also received the mercy of Lord Viṣṇu, who appeared before him as a brahmacārī beggar. Thus Bali Mahārāja became a kṛpā-siddha because of the special mercy of both guru and Kṛṣṇa. Caitanya Mahāprabhu confirms this favor: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (Cc. Madhya 19.151). Bali Mahārāja, by the grace of Prahlāda Mahārāja, got the seed of devotional service, and when that seed developed, he achieved the ultimate fruit of that service, namely love of Godhead (premā pum-artho mahān), immediately upon the appearance of Lord Vāmanadeva. Bali Mahārāja regularly maintained devotion for the Lord, and because he was purified, the Lord appeared before him. Because of unalloyed love for the Lord, he then immediately decided, "I shall give this little dwarf brāhmaṇa whatever He asks from me." This is a sign of love. Thus Bali Mahārāja is understood to be one who received the highest perfection of devotional service by special mercy.

TEXT 4

na hy asatyāt paro 'dharma

iti hovāca bhūr iyam

sarvaṁ soḍhum alaṁ manye

ṛte 'līka-paraṁ naram

SYNONYMS

na-not; hi-indeed; asatyāt-than compulsion to untruthfulness; paraḥ-more; adharmaḥ-irreligion; iti-thus; ha uvāca-indeed had spoken; bhūḥ-mother earth; iyam-this; sarvam-everything; soḍhum-to bear; alam-I am able; manye-although I think; ṛte-except; alīka-param-the most heinous liar; naram-a human being.

There is nothing more sinful than untruthfulness. Because of this, mother earth once said, "I can bear any heavy thing except a person who is a liar."

On the surface of the earth there are many great mountains and oceans that are very heavy, and mother earth has no difficulty carrying them. But she feels very much overburdened when she carries even one person who is a liar. It is said that in Kali-yuga lying is a common affair: māyaiva vyāvahārike (Bhāg. 12.2.3). Even in the most common dealings, people are accustomed to speaking so many lies. No one is free from the sinful reactions of speaking lies. Under the circumstances, one can just imagine how this has overburdened the earth, and indeed the entire universe.

TEXT 5

nāhaṁ bibhemi nirayān

nādhanyād asukhārṇavāt

na sthāna-cyavanān mṛtyor

yathā vipra-pralambhanāt

SYNONYMS

na-not; aham-I; bibhemi-am afraid of; nirayāt-from a hellish condition of life; na-nor; adhanyāt-from a poverty-stricken condition; asukha-arṇavāt-nor from an ocean of distresses; na-nor; sthāna-cyavanāt-from falling from a position; mṛtyoḥ-nor from death; yathā-as; vipra-pralambhanāt-from the cheating of a brāhmaṇa.

I do not fear hell, poverty, an ocean of distress, falldown from my position or even death itself as much as I fear cheating a brāhmaṇa.

TEXT 6

yad yad dhāsyati loke 'smin

samparetaṁ dhanādikam

tasya tyāge nimittaṁ kiṁ

vipras tuṣyen na tena cet

SYNONYMS

yat yat-whatsoever; hāsyati-will leave; loke-in the world; asmin-in this; samparetam-one who is already dead; dhana-ādikam-his wealth and riches; tasya-of such wealth; tyāge-in renunciation; nimittam-the purpose; kim-what is; vipraḥ-the brāhmaṇa who is confidentially Lord Viṣṇu; tuṣyet-must be pleased; na-is not; tena-by such (riches); cet-if there is a possibility.

My lord, you can also see that all the material opulences of this world are certainly separated from their possessor at death. Therefore, if the brāhmaṇa Vāmanadeva is not satisfied by whatever gifts one has given, why not please Him with the riches one is destined to lose at death?

The word vipra means brāhmaṇa, and at the same time "confidential." Bali Mahārāja had confidentially decided to give the gift to Lord Vāmanadeva without discussion, but because such a decision would hurt the hearts of the asuras and his spiritual master, Śukrācārya, he spoke equivocally. Bali Mahārāja, as a pure devotee, had already decided to give all the land to Lord Viṣṇu.

TEXT 7

śreyaḥ kurvanti bhūtānāṁ

sādhavo dustyajāsubhiḥ

dadhyaṅ-śibi-prabhṛtayaḥ

ko vikalpo dharādiṣu

SYNONYMS

śreyaḥ-activities of the utmost importance; kurvanti-execute; bhūtānām-of the general mass of people; sādhavaḥ-the saintly persons; dustyaja-which are extremely hard to give up; asubhiḥ-by their lives; dadhyaṅ-Mahārāja Dadhīci; śibi-Mahārāja Śibi; prabhṛtayaḥ-and similar great personalities; kaḥ-what; vikalpaḥ-consideration; dharā-ādiṣu-in giving the land to the brāhmaṇa.

Dadhīci, Śibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this insignificant land? What is the serious consideration against it?

Bali Mahārāja was prepared to give everything to Lord Viṣṇu, and Śukrācārya, being a professional priest, might have been anxiously waiting, doubting whether there had been any such instance in history in which one had given everything in charity. Bali Mahārāja, however, cited the tangible examples of Mahārāja Śibi and Mahārāja Dadhīci, who had given up their lives for the benefit of the general public. Certainly one has attachment for everything material, especially one's land, but land and other possessions are forcibly taken away at the time of death, as stated in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). The Lord personally appeared to Bali Mahārāja to take away everything he had, and thus he was so fortunate that he could see the Lord face to face. Nondevotees, however, cannot see the Lord face to face; to such persons the Lord appears as death and takes away all their possessions by force. Under the circumstances, why should we not part with our possessions and deliver them to Lord Viṣṇu for His satisfaction? Śrī Cāṇakya Paṇḍita says in this regard, san-nimitte varaṁ tyāgo vināśe niyate sati (Cāṇakya-śloka 36). Since our money and possessions do not last but will somehow or other be taken away, as long as they are in our possession it is better to use them for charity to a noble cause. Therefore Bali Mahārāja defied the order of his so-called spiritual master.

TEXT 8

yair iyaṁ bubhuje brahman

daityendrair anivartibhiḥ

teṣāṁ kālo 'grasīl lokān

na yaśo 'dhigataṁ bhuvi

SYNONYMS

yaiḥ-by whom; iyam-this world; bubhuje-was enjoyed; brahman-O best of the brāhmaṇas; daitya-indraiḥ-by great heroes and kings born in demoniac families; anivartibhiḥ-by those who were determined to fight, either to lay down their lives or to win victory; teṣām-of such persons; kālaḥ-the time factor; agrasīt-took away; lokān-all possessions, all objects of enjoyment; na-not; yaśaḥ-the reputation; adhigatam-achieved; bhuvi-in this world.

O best of the brāhmaṇas, certainly the great demoniac kings who were never reluctant to fight enjoyed this world, but in due course of time everything they had was taken away, except their reputation, by which they continue to exist. In other words, one should try to achieve a good reputation instead of anything else.

In this regard, Cāṇakya Paṇḍita (Cāṇakya-śloka 34) also says, āyuṣaḥ kṣaṇa eko 'pi na labhya svarṇa-koṭibhiḥ. The duration of one's life is extremely short, but if in that short lifetime one can do something that enhances his good reputation, that may continue to exist for many millions of years. Bali Mahārāja therefore decided not to follow his spiritual master's instruction that he deny his promise to Vāmanadeva; instead, he decided to give the land according to the promise and be everlastingly celebrated as one of the twelve mahājanas (balir vaiyāsakir vayam).

TEXT 9

sulabhā yudhi viprarṣe

hy anivṛttās tanu-tyajaḥ

na tathā tīrtha āyāte

śraddhayā ye dhana-tyajaḥ

SYNONYMS

su-labhāḥ-very easily obtained; yudhi-in the battlefield; vipra-ṛṣe-O best of the brāhmaṇas; hi-indeed; anivṛttāḥ-not being afraid of fighting; tanu-tyajaḥ-and thus lay down their lives; na-not; tathā-as; tīrthe āyāte-on the arrival of a saintly person who creates holy places; śraddhayā-with faith and devotion; ye-those who; dhana-tyajaḥ-can give up their accumulated wealth.

O best of the brāhmaṇas, many men have laid down their lives on the battlefield, being unafraid of fighting, but rarely has one gotten the chance to give his accumulated wealth faithfully to a saintly person who creates holy places.

Many kṣatriyas have laid down their lives on the battlefield for their nations, but hardly a person can be found who has given up all his property and his accumulated wealth in charity to a person worthy of the gift. As stated in Bhagavad-gītā (17.20):

dātavyam iti yad dānaṁ
dīyate 'nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam

"That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return is considered to be charity in the mode of goodness." Thus charity given in the proper place is called sāttvika. And above this charity in goodness is transcendental charity, in which everything is sacrificed for the sake of the Supreme Personality of Godhead. Vāmanadeva, the Supreme Personality of Godhead, had come to Bali Mahārāja for alms. How could one get such an opportunity to give charity? Therefore, Bali Mahārāja decided without hesitation to give the Lord whatever He wanted. One may get various opportunities to lay down his life on the battlefield, but such an opportunity as this is hardly ever obtained.

TEXT 10

manasvinaḥ kāruṇikasya śobhanaṁ

yad arthi-kāmopanayena durgatiḥ

kutaḥ punar brahma-vidāṁ bhavādṛśāṁ

tato vaṭor asya dadāmi vāñchitam

SYNONYMS

manasvinaḥ-of persons who are greatly munificent; kāruṇikasya-of persons celebrated as very merciful; śobhanam-very auspicious; yat-that; arthi-of persons in need of money; kāma-upanayena-by satisfying; durgatiḥ-becoming poverty-stricken; kutaḥ-what; punaḥ-again (is to be said); brahma-vidām-of persons well versed in transcendental science (brahma-vidyā); bhavādṛśām-like your good self; tataḥ-therefore; vaṭoḥ-of the brahmacārī; asya-of this Vāmanadeva; dadāmi-I shall give; vāñchitam-whatever He wants.

By giving charity, a benevolent and merciful person undoubtedly becomes even more auspicious, especially when he gives charity to a person like your good self. Under the circumstances, I must give this little brahmacārī whatever charity He wants from me.

If one accepts a poverty-stricken position because of losing money in business, gambling, prostitution or intoxication, no one will praise him, but if one becomes poverty-stricken by giving all of his possessions in charity, he becomes adored all over the world. Aside from this, if a benevolent and merciful person exhibits his pride in becoming poverty-stricken by giving his possessions in charity for good causes, his poverty is a welcome and auspicious sign of a great personality. Bali Mahārāja decided that even though he would become poverty-stricken by giving everything to Vāmanadeva, this is what he would prefer.

TEXT 11

yajanti yajñaṁ kratubhir yam ādṛtā

bhavanta āmnāya-vidhāna-kovidāḥ

sa eva viṣṇur varado 'stu vā paro

dāsyāmy amuṣmai kṣitim īpsitāṁ mune

SYNONYMS

yajanti-worship; yajñam-who is the enjoyer of sacrifice; kratubhiḥ-by the different paraphernalia for sacrifice; yam-unto the Supreme Person; ādṛtāḥ-very respectfully; bhavantaḥ-all of you; āmnāya-vidhāna-kovidāḥ-great saintly persons fully aware of the Vedic principles of performing sacrifice; saḥ-that; eva-indeed; viṣṇuḥ-is Lord Viṣṇu, the Supreme Personality of Godhead; varadaḥ-either He is prepared to give benedictions; astu-He becomes; vā-or; paraḥ-comes as an enemy; dāsyāmi-I shall give; amuṣmai-unto Him (unto Lord Viṣṇu, Vāmanadeva); kṣitim-the tract of land; īpsitām-whatever He has desired; mune-O great sage.

O great sage, great saintly persons like you, being completely aware of the Vedic principles for performing ritualistic ceremonies and yajñas, worship Lord Viṣṇu in all circumstances. Therefore, whether that same Lord Viṣṇu has come here to give me all benedictions or to punish me as an enemy, I must carry out His order and give Him the requested tract of land without hesitation.

As stated by Lord Śiva:

ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam

(Padma Purāṇa)

Although in the Vedas there are recommendations for worshiping many demigods, Lord Viṣṇu is the Supreme Person, and worship of Viṣṇu is the ultimate goal of life. The Vedic principles of the varṇāśrama institution are meant to organize society to prepare everyone to worship Lord Viṣṇu.

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam

"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead." (Viṣṇu Purāṇa 3.8.9) One must ultimately worship Lord Viṣṇu, and for that purpose the varṇāśrama system organizes society into brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. Bali Mahārāja, having been perfectly educated in devotional service by his grandfather Prahlāda Mahārāja, knew how things are to be done. He was never to be misguided by anyone, even by a person who happened to be his so-called spiritual master. This is the sign of full surrender. Bhaktivinoda Ṭhākura said:

mārabi rākhabi--yo icchā tohārā
nitya-dāsa-prati tuyā adhikārā

When one surrenders to Lord Viṣṇu, one must be prepared to abide by His orders in all circumstances, whether He kills one or gives one protection. Lord Viṣṇu must be worshiped in all circumstances.

TEXT 12

yadyapy asāv adharmeṇa

māṁ badhnīyād anāgasam

tathāpy enaṁ na hiṁsiṣye

bhītaṁ brahma-tanuṁ ripum

SYNONYMS

yadyapi-although; asau-Lord Viṣṇu; adharmeṇa-crookedly, without reference to the straight way; mām-me; badhnīyāt-kills; anāgasam-although I am not sinful; tathāpi-still; enam-against Him; na-not; hiṁsiṣye-I shall take any retaliation; bhītam-because He is afraid; brahma-tanum-having assumed the form of a brāhmaṇa-brahmacārī; ripum-even though He is my enemy.

Although He is Viṣṇu Himself, out of fear He has covered Himself in the form of a brāhmaṇa to come to me begging. Under the circumstances, because He has assumed the form of a brāhmaṇa, even if He irreligiously arrests me or even kills me, I shall not retaliate, although He is my enemy.

If Lord Viṣṇu as He is had come to Bali Mahārāja and asked him to do something, Bali Mahārāja certainly would not have refused His request. But to enjoy a little humor between Himself and His devotee, the Lord covered Himself as a brāhmaṇa-brahmacārī and thus came to Bali Mahārāja to beg for only three feet of land.

TEXT 13

eṣa vā uttamaśloko

na jihāsati yad yaśaḥ

hatvā maināṁ hared yuddhe

śayīta nihato mayā

SYNONYMS

eṣaḥ-this (brahmacārī); vā-either; uttama-ślokaḥ-is Lord Viṣṇu, who is worshiped by Vedic prayers; na-not; jihāsati-desires to give up; yat-because; yaśaḥ-perpetual fame; hatvā-after killing; mā-me; enām-all this land; haret-will take away; yuddhe-in the fight; śayīta-will lie down; nihataḥ-being killed; mayā-by me.

If this brāhmaṇa really is Lord Viṣṇu, who is worshiped by Vedic hymns, He would never give up His widespread reputation; either He would lie down having been killed by me, or He would kill me in a fight.

Bali Mahārāja's statement that Viṣṇu would lie down having been killed is not the direct meaning, for Viṣṇu cannot be killed by anyone. Lord Viṣṇu can kill everyone, but He cannot be killed. Thus the real meaning of the words "lie down" is that Lord Viṣṇu would reside within the core of Bali Mahārāja's heart. Lord Viṣṇu is defeated by a devotee through devotional service; otherwise, no one can defeat Lord Viṣṇu.

TEXT 14

śrī-śuka uvāca

evam aśraddhitaṁ śiṣyam

anādeśakaraṁ guruḥ

śaśāpa daiva-prahitaḥ

satya-sandhaṁ manasvinam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; aśraddhitam-who was not very respectful to the instruction of the spiritual master; śiṣyam-unto such a disciple; anādeśa-karam-who was not prepared to carry out the order of his spiritual master; guruḥ-the spiritual master (Śukrācārya); śaśāpa-cursed; daiva-prahitaḥ-being inspired by the Supreme Lord; satya-sandham-one who was fixed in his truthfulness; manasvinam-who was of a highly elevated character.

Śrī Śukadeva Gosvāmī continued: Thereafter, the spiritual master, Śukrācārya, being inspired by the Supreme Lord, cursed his exalted disciple Bali Mahārāja, who was so magnanimous and fixed in truthfulness that instead of respecting his spiritual master's instructions, he wanted to disobey his order.

The difference between the behavior of Bali Mahārāja and that of his spiritual master, Śukrācārya, was that Bali Mahārāja had already developed love of Godhead, whereas Śukrācārya, being merely a priest of routine rituals, had not. Thus Śukrācārya was never inspired by the Supreme Personality of Godhead to develop in devotional service. As stated by the Lord Himself in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Devotees who actually engage in devotional service with faith and love are inspired by the Supreme Personality of Godhead. Vaiṣṇavas are never concerned with ritualistic smārta-brāhmaṇas. Śrīla Sanātana Gosvāmī has therefore compiled Hari-bhakti-vilāsa to guide the Vaiṣṇavas, who never follow the smārta-viddhi. Although the Supreme Lord is situated in the core of everyone's heart, unless one is a Vaiṣṇava, unless one is engaged in devotional service, one does not get sound advice by which to return home, back to Godhead. Such instructions are meant only for devotees. Therefore in this verse the word daiva-prahitaḥ, "being inspired by the Supreme Lord," is important. Śukrācārya should have encouraged Bali Mahārāja to give everything to Lord Viṣṇu. This would have been a sign of love for the Supreme Lord. But he did not do so. On the contrary, he wanted to punish his devoted disciple by cursing him.

TEXT 15

dṛḍhaṁ paṇḍita-māny ajñaḥ

stabdho 'sy asmad-upekṣayā

mac-chāsanātigo yas tvam

acirād bhraśyase śriyaḥ

SYNONYMS

dṛḍham-so firmly convinced or fixed in your decision; paṇḍita-mānī-considering yourself very learned; ajñaḥ-at the same time foolish; stabdhaḥ-impudent; asi-you have become; asmat-of us; upekṣayā-by disregarding; mat-śāsana-atigaḥ-surpassing the jurisdiction of my administration; yaḥ-such a person (as you); tvam-yourself; acirāt-very soon; bhraśyase-will fall down; śriyaḥ-from all opulence.

Although you have no knowledge, you have become a so-called learned person, and therefore you dare be so impudent as to disobey my order. Because of disobeying me, you shall very soon be bereft of all your opulence.

Śrīla Viśvanātha Cakravartī Ṭhākura says that Bali Mahārāja was not paṇḍita-mānī, or one who falsely assumes himself learned; rather, he was paṇḍita-mānya-jñaḥ, one who is so learned that all other learned persons worship him. Aid because he was so learned, he could disobey the order of his so-called spiritual master. He had no fear of any condition of material existence. Anyone cared for by Lord Viṣṇu does not need to care about anyone else. Thus Bali Mahārāja could never be bereft of all opulences. The opulences offered by the Supreme Personality of Godhead are not to be compared to the opulences obtained by karma-kāṇḍa. In other words, if a devotee becomes very opulent, it is to be understood that his opulence is a gift of the Supreme Personality of Godhead. Such opulence will never be vanquished, whereas the opulence achieved by one's fruitive activity may be vanquished at any moment.

TEXT 16

evaṁ śaptaḥ sva-guruṇā

satyān na calito mahān

vāmanāya dadāv enām

arcitvodaka-pūrvakam

SYNONYMS

evam-in this way; śaptaḥ-being cursed; sva-guruṇā-by his own spiritual master; satyāt-from truthfulness; na-not; calitaḥ-who moved; mahān-the great personality; vāmanāya-unto Lord Vāmanadeva; dadau-gave in charity; enām-all the land; arcitvā-after worshiping; udaka-pūrvakam-preceded by offering of water.

Śukadeva Gosvāmī continued: Even after being cursed in this way by his own spiritual master, Bali Mahārāja, being a great personality, never deviated from his determination. Therefore, according to custom, he first offered water to Vāmanadeva and then offered Him the gift of land he had promised.

TEXT 17

vindhyāvalis tadāgatya

patnī jālaka-mālinī

āninye kalaśaṁ haimam

avanejany-apāṁ bhṛtam

SYNONYMS

vindhyāvaliḥ-Vindhyāvali; tadā-at that time; āgatya-coming there; patnī-the wife of Mahārāja Bali; jālaka-mālinī-decorated with a necklace of pearls; āninye-caused to be brought; kalaśam-a waterpot; haimam-made of gold; avanejani-apām-with water for the sake of washing the Lord's feet; bhṛtam-filled.

Bali Mahārāja's wife, known as Vindhyāvali, who was decorated with a necklace of pearls, immediately came and had a large golden waterpot brought there, full of water with which to worship the Lord by washing His feet.

TEXT 18

yajamānaḥ svayaṁ tasya

śrīmat pāda-yugaṁ mudā

avanijyāvahan mūrdhni

tad apo viśva-pāvanīḥ

SYNONYMS

yajamānaḥ-the worshiper (Bali Mahārāja); svayam-personally; tasya-of Lord Vāmanadeva; śrīmat pāda-yugam-the most auspicious and beautiful pair of lotus feet; mudā-with great jubilation; avanijya-properly washing; avahat-took; mūrdhni-on his head; tat-that; apaḥ-water; viśva-pāvanīḥ-which gives liberation to the whole universe.

Bali Mahārāja, the worshiper of Lord Vāmanadeva, jubilantly washed the Lord's lotus feet and then took the water on his head, for that water delivers the entire universe.

TEXT 19

tadāsurendraṁ divi devatā-gaṇā

gandharva-vidyādhara-siddha-cāraṇāḥ

tat karma sarve 'pi gṛṇanta ārjavaṁ

prasūna-varṣair vavṛṣur mudānvitāḥ

SYNONYMS

tadā-at that time; asura-indram-unto the King of the demons, Bali Mahārāja; divi-in the higher planetary system; devatā-gaṇāḥ-the residents known as the demigods; gandharva-the Gandharvas; vidyādhara-the Vidyādharas; siddha-the residents of Siddhaloka; cāraṇāḥ-the residents of Cāraṇaloka; tat-that; karma-action; sarve api-all of them; gṛṇantaḥ-declaring; ārjavam-plain and simple; prasūna-varṣaiḥ-with a shower of flowers; vavṛṣuḥ-released; mudā-anvitāḥ-being very pleased with him.

At that time, the residents of the higher planetary system, namely the demigods, the Gandharvas, the Vidyādharas, the Siddhas and the Cāraṇas, all being very pleased by Bali Mahārāja's simple, nonduplicitous act, praised his qualities and showered upon him millions of flowers.

Ārjavam-simplicity or freedom from duplicity-is a qualification of a brāhmaṇa and a Vaiṣṇava. A Vaiṣṇava automatically acquires all the qualities of a brāhmaṇa.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ

(Bhāg. 5.18.12)

A Vaiṣṇava should possess the brahminical qualities such as satya, śama, dama, titikṣā and ārjava. There cannot be any duplicity in the character of a Vaiṣṇava. When Bali Mahārāja acted with unflinching faith and devotion unto the lotus feet of Lord Viṣṇu, this was very much appreciated by all the residents of the higher planetary system.

TEXT 20

nedur muhur dundubhayaḥ sahasraśo

gandharva-kimpūruṣa-kinnarā jaguḥ

manasvinānena kṛtaṁ suduṣkaraṁ

vidvān adād yad ripave jagat-trayam

SYNONYMS

neduḥ-began to beat; muhuḥ-again and again; dundubhayaḥ-trumpets and kettledrums; sahasraśaḥ-by thousands and thousands; gandharva-the residents of Gandharvaloka; kimpūruṣa-the residents of Kimpuruṣaloka; kinnarāḥ-and the residents of Kinnaraloka; jaguḥ-began to sing and declare; manasvinā-by the most exalted personality; anena-by Bali Mahārāja; kṛtam-was done; su-duṣkaram-an extremely difficult task; vidvān-because of his being the most learned person; adāt-gave Him a gift; yat-that; ripave-unto the enemy, Lord Viṣṇu, who was siding with Bali Mahārāja's enemies, the demigods; jagat-trayam-the three worlds.

The Gandharvas, the Kimpuruṣas and the Kinnaras sounded thousands and thousands of kettledrums and trumpets again and again, and they sang in great jubilation, declaring, "How exalted a person is Bali Mahārāja, and what a difficult task he has performed! Even though he knew that Lord Viṣṇu was on the side of his enemies, he nonetheless gave the Lord the entire three worlds in charity."

TEXT 21

tad vāmanaṁ rūpam avardhatādbhutaṁ

harer anantasya guṇa-trayātmakam

bhūḥ khaṁ diśo dyaur vivarāḥ payodhayas

tiryaṅ-nṛ-devā ṛṣayo yad-āsata

SYNONYMS

tat-that; vāmanam-incarnation of Lord Vāmana; rūpam-form; avardhata-began to increase more and more; adbhutam-certainly very wonderful; hareḥ-of the Supreme Personality of Godhead; anantasya-of the unlimited; guṇa-traya-ātmakam-whose body is expanded by the material energy, consisting of three modes (goodness, passion and ignorance); bhūḥ-the land; kham-the sky; diśaḥ-all directions; dyauḥ-the planetary systems; vivarāḥ-different holes of the universe; payodhayaḥ-great seas and oceans; tiryak-lower animals, birds and beasts; nṛ-human beings; devāḥ-demigods; ṛṣayaḥ-great saintly persons; yat-wherein; āsata-lived.

The unlimited Supreme Personality of Godhead, who had assumed the form of Vāmana, then began increasing in size, acting in terms of the material energy, until everything in the universe was within His body, including the earth, the planetary systems, the sky, the directions, the various holes in the universe, the seas, the oceans, the birds, beasts, human beings, the demigods and the great saintly persons.

Bali Mahārāja wanted to give charity to Vāmanadeva, but the Lord expanded His body in such a way that He showed Bali Mahārāja that everything in the universe is already in His body. Actually, no one can give anything to the Supreme Personality of Godhead, for He is full in everything. Sometimes we see a devotee offering Ganges water to the Ganges. After taking his bath in the Ganges, a devotee takes a palmful of water and offers it back to the Ganges. Actually, when one takes a palmful of water from the Ganges, the Ganges does not lose anything, and similarly if a devotee offers a palmful of water to the Ganges, the Ganges does not increase in any way. But by such an offering, the devotee becomes celebrated as a devotee of mother Ganges. Similarly, when we offer anything with devotion and faith, what we offer does not belong to us, nor does it enrich the opulence of the Supreme Personality of Godhead. But if one offers whatever he has in his possession, he becomes a recognized devotee. In this regard, the example is given that when one's face is decorated with a garland and sandalwood pulp, the reflection of one's face in a mirror automatically becomes beautiful. The original source of everything is the Supreme Personality of Godhead, who is our original source also. Therefore when the Supreme Personality of Godhead is decorated, the devotees and all living entities are decorated automatically.

TEXT 22

kāye balis tasya mahā-vibhūteḥ

sahartvig-ācārya-sadasya etat

dadarśa viśvaṁ tri-guṇaṁ guṇātmake

bhūtendriyārthāśaya-jīva-yuktam

SYNONYMS

kāye-in the body; baliḥ-Mahārāja Bali; tasya-of the Personality of Godhead; mahā-vibhūteḥ-of that person who is equipped with all wonderful opulences; saha-ṛtvik-ācārya-sadasyaḥ-with all the priests, ācāryas and members of the holy assembly; etat-this; dadarśa-saw; viśvam-the whole universe; tri-guṇam-made of three modes of material nature; guṇa-ātmake-in that which is the source of all such qualities; bhūta-with all the gross material elements; indriya-with the senses; artha-with the sense objects; āśaya-with mind, intelligence and false ego; jīva-yuktam-with all the living entities.

Bali Mahārāja, along with all the priests, ācāryas and members of the assembly, observed the Supreme Personality of Godhead's universal body, which was full of six opulences. That body contained everything within the universe, including all the gross material elements, the senses, the sense objects, the mind, intelligence and false ego, the various kinds of living entities, and the actions and reactions of the three modes of material nature.

In Bhagavad-gītā, the Supreme Personality of Godhead says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: [Bg. 10.8] Kṛṣṇa is the origin of everything. Vāsudevaḥ sarvam iti: [Bg. 7.19] Kṛṣṇa is everything. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: everything rests in the body of the Lord, yet the Lord is not everywhere. Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually, however, their philosophy is not correct. Here, Bali Mahārāja was the seer of the Personality of Godhead's universal body, and that body was that which was seen. Thus there is dvaita-vāda; there are always two entities-the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete whole at any time. This acintya-bhedābheda-simultaneous oneness and difference-is the perfect philosophy propounded by Lord Śrī Caitanya Mahāprabhu.

TEXT 23

rasām acaṣṭāṅghri-tale 'tha pādayor

mahīṁ mahīdhrān puruṣasya jaṅghayoḥ

patattriṇo jānuni viśva-mūrter

ūrvor gaṇaṁ mārutam indrasenaḥ

SYNONYMS

rasām-the lower planetary system; acaṣṭa-observed; aṅghri-tale-beneath the feet, or on the sole; atha-thereafter; pādayoḥ-on the feet; mahīm-the surface of the land; mahīdhrān-the mountains; puruṣasya-of the giant Personality of Godhead; jaṅghayoḥ-on the calves; patattriṇaḥ-the flying living entities; jānuni-on the knees; viśva-mūrteḥ-of the form of the gigantic Lord; ūrvoḥ-on the thighs; gaṇam mārutam-varieties of air; indra-senaḥ-Bali Mahārāja, who had obtained the soldiers of King Indra and who was situated in the post of Indra.

Thereafter, Bali Mahārāja, who was occupying the seat of King Indra, could see the lower planetary systems, such as Rasātala, on the soles of the feet of the Lord's universal form. He saw on the Lord's feet the surface of the globe, on the surface of His calves all the mountains, on His knees the various birds, and on His thighs the varieties of air.

The universal situation is described herein in regard to the complete constitution of the Lord's gigantic universal form. The study of this universal form begins from the sole. Above the soles are the feet, above the feet are the calves, above the calves are the knees, and above the knees are the thighs. Thus the parts of the universal body, one after another, are described herein. The knees are the place of birds, and above that are varieties of air. The birds can fly over the mountains, and above the birds are varieties of air.

TEXT 24

sandhyāṁ vibhor vāsasi guhya aikṣat

prajāpatīñ jaghane ātma-mukhyān

nābhyāṁ nabhaḥ kukṣiṣu sapta-sindhūn

urukramasyorasi carkṣa-mālām

SYNONYMS

sandhyām-the evening twilight; vibhoḥ-of the Supreme; vāsasi-in the garment; guhye-on the private parts; aikṣat-he saw; prajāpatīn-the various Prajāpatis, who had given birth to all living entities; jaghane-on the hips; ātma-mukhyān-the confidential ministers of Bali Mahārāja; nābhyām-on the navel; nabhaḥ-the whole sky; kukṣiṣu-on the waist; sapta-seven; sindhūn-oceans; urukramasya-of the Supreme Personality of Godhead, who was acting wonderfully; urasi-on the bosom; ca-also; ṛkṣa-mālām-the clusters of stars.

Bali Mahārāja saw beneath the garments of the Lord, who acts wonderfully, the evening twilight. In the Lord's private parts he saw the Prajāpatis, and in the round portion of the waist he saw himself with his confidential associates. In the Lord's navel he saw the sky, on the Lord's waist he saw the seven oceans, and on the Lord's bosom he saw all the clusters of stars.

TEXTS 25–29

hṛdy aṅga dharmaṁ stanayor murārer

ṛtaṁ ca satyaṁ ca manasy athendum

śriyaṁ ca vakṣasy aravinda-hastāṁ

kaṇṭhe ca sāmāni samasta-rephān

indra-pradhānān amarān bhujeṣu

tat-karṇayoḥ kakubho dyauś ca mūrdhni

keśeṣu meghāñ chvasanaṁ nāsikāyām

akṣṇoś ca sūryaṁ vadane ca vahnim

vāṇyāṁ ca chandāṁsi rase jaleśaṁ

bhruvor niṣedhaṁ ca vidhiṁ ca pakṣmasu

ahaś ca rātriṁ ca parasya puṁso

manyuṁ lalāṭe 'dhara eva lobham

sparśe ca kāmaṁ nṛpa retasāmbhaḥ

pṛṣṭhe tv adharmaṁ kramaṇeṣu yajñam

chāyāsu mṛtyuṁ hasite ca māyāṁ

tanū-ruheṣv oṣadhi-jātayaś ca

nadīś ca nāḍīṣu śilā nakheṣu

buddhāv ajaṁ deva-gaṇān ṛṣīṁś ca

prāṇeṣu gātre sthira-jaṅgamāni

sarvāṇi bhūtāni dadarśa vīraḥ

SYNONYMS

hṛdi-within the heart; aṅga-my dear King Parīkṣit; dharmam-religion; stanayoḥ-on the bosom; murāreḥ-of Murāri, the Supreme Personality of Godhead; ṛtam-very pleasing words; ca-also; satyam-truthfulness; ca-also; manasi-in the mind; atha-thereafter; indum-the moon; śriyam-the goddess of fortune; ca-also; vakṣasi-on the chest; aravinda-hastām-who always carries a lotus flower in her hand; kaṇṭhe-on the neck; ca-also; sāmāni-all the Vedas (Sāma, Yajur, Ṛg and Atharva); samasta-rephān-all sound vibrations; indra-pradhānān-headed by King Indra; amarān-all the demigods; bhujeṣu-on the arms; tat-karṇayoḥ-on the ears; kakubhaḥ-all the directions; dyauḥ ca-the luminaries; mūrdhni-on the top of the head; keśeṣu-within the hair; meghān-the clouds; śvasanam-breathing air; nāsikāyām-on the nostrils; akṣṇoḥ ca-in the eyes; sūryam-the sun; vadane-in the mouth; ca-also; vahnim-fire; vāṇyām-in His speech; ca-also; chandāṁsi-the Vedic hymns; rase-in the tongue; jala-īśam-the demigod of the water; bhruvoḥ-on the eyebrows; niṣedham-warnings; ca-also; vidhim-regulative principles; ca-also; pakṣmasu-in the eyelids; ahaḥ ca-daytime; rātrim-night; ca-also; parasya-of the supreme; puṁsaḥ-of the person; manyum-anger; lalāṭe-on the forehead; adhare-on the lips; eva-indeed; lobham-greed; sparśe-in His touch; ca-also; kāmam-lusty desires; nṛpa-O King; retasā-by semen; ambhaḥ-water; pṛṣṭhe-on the back; tu-but; adharmam-irreligion; kramaṇeṣu-in the wonderful activities; yajñam-fire sacrifice; chāyāsu-in the shadows; mṛtyum-death; hasite-in His smiling; ca-also; māyām-the illusory energy; tanū-ruheṣu-in the hair on the body; oṣadhi-jātayaḥ-all species of drugs, herbs and plants; ca-and; nadīḥ-the rivers; ca-also; nāḍīṣu-in the veins; śilāḥ-stones; nakheṣu-in the nails; buddhau-in the intelligence; ajam-Lord Brahmā; deva-gaṇān-the demigods; ṛṣīn ca-and the great sages; prāṇeṣu-in the senses; gātre-in the body; sthira-jaṅgamāni-moving and stationary; sarvāṇi-all of them; bhūtāni-living entities; dadarśa-saw; vīraḥ-Bali Mahārāja.

My dear King, on the heart of Lord Murāri he saw religion; on the chest, both pleasing words and truthfulness; in the mind, the moon; on the bosom, the goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas and all sound vibrations; on the arms, all the demigods, headed by King Indra; in both ears, all the directions; on the head, the upper planetary systems; on the hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the mouth, fire. From His words came all the Vedic mantras, on His tongue was the demigod of water, Varuṇadeva, on His eyebrows were the regulative principles, and on His eyelids were day and night. [When His eyes were open it was daytime, and when they were closed it was night.] On His forehead was anger, and on His lips was greed. O King, in His touch were lusty desires, in His semen were all the waters, on His back was irreligion, and in His wonderful activities or steps was the fire of sacrifice. On His shadow was death, in His smile was the illusory energy, and on the hairs of His body were all the drugs and herbs. In His veins were all the rivers, on His nails were all the stones, in His intelligence were Lord Brahmā, the demigods and the great saintly persons, and throughout His entire body and senses were all living entities, moving and stationary. Bali Mahārāja thus saw everything in the gigantic body of the Lord.

TEXT 30

sarvātmanīdaṁ bhuvanaṁ nirīkṣya

sarve 'surāḥ kaśmalam āpur aṅga

sudarśanaṁ cakram asahya-tejo

dhanuś ca śārṅgaṁ stanayitnu-ghoṣam

SYNONYMS

sarva-ātmani-in the supreme whole, the Supreme Personality of Godhead; idam-this universe; bhuvanam-the three worlds; nirīkṣya-by observing; sarve-all; asurāḥ-the demons, the associates of Bali Mahārāja; kaśmalam-lamentation; āpuḥ-received; aṅga-O King; sudarśanam-named Sudarśana; cakram-the disc; asahya-unbearable; tejaḥ-the heat of which; dhanuḥ ca-and the bow; śārṅgam-named Śārṅga; stanayitnu-the resounding of assembled clouds; ghoṣam-sounding like.

O King, when all the demons, the followers of Mahārāja Bali, saw the universal form of the Supreme Personality of Godhead, who held everything within His body, when they saw in the Lord's hand His disc, known as the Sudarśana cakra, which generates intolerable heat, and when they heard the tumultuous sound of His bow, all of these caused lamentation within their hearts.

TEXT 31

parjanya-ghoṣo jalajaḥ pāñcajanyaḥ

kaumodakī viṣṇu-gadā tarasvinī

vidyādharo 'siḥ śata-candra-yuktas

tūṇottamāv akṣayasāyakau ca

SYNONYMS

parjanya-ghoṣaḥ-having a sound vibration like that of the clouds; jalajaḥ-the Lord's conchshell; pāñcajanyaḥ-which is known as Pāñcajanya; kaumodakī-known by the name Kaumodakī; viṣṇu-gadā-the club of Lord Viṣṇu; tarasvinī-with great force; vidyādharaḥ-named Vidyādhara; asiḥ-the sword; śata-candra-yuktaḥ-with a shield decorated with hundreds of moons; tūṇa-uttamau-the best of quivers; akṣayasāyakau-named Akṣayasāyaka; ca-also.

The Lord's conchshell, named Pāñcajanya, which made sounds like that of a cloud; the very forceful club named Kaumodakī; the sword named Vidyādhara, with a shield decorated with hundreds of moonlike spots; and also Akṣayasāyaka, the best of quivers-all of these appeared together to offer prayers to the Lord.

TEXTS 32–33

sunanda-mukhyā upatasthur īśaṁ

pārṣada-mukhyāḥ saha-loka-pālāḥ

sphurat-kirīṭāṅgada-mīna-kuṇḍalaḥ

śrīvatsa-ratnottama-mekhalāmbaraiḥ

madhuvrata-srag-vanamālayāvṛto

rarāja rājan bhagavān urukramaḥ

kṣitiṁ padaikena baler vicakrame

nabhaḥ śarīreṇa diśaś ca bāhubhiḥ

SYNONYMS

sunanda-mukhyāḥ-the associates of the Lord headed by Sunanda; upatasthuḥ-began to offer prayers; īśam-unto the Supreme Personality of Godhead; pārṣada-mukhyāḥ-other chiefs of the associates; saha-loka-pālāḥ-with the predominant deities of all the planets; sphurat-kirīṭa-with a brilliant helmet; aṅgada-bracelets; mīna-kuṇḍalaḥ-and earrings in the shape of fish; śrīvatsa-the hair named Śrīvatsa on His bosom; ratna-uttama-the best of jewels (Kaustubha); mekhalā-belt; ambaraiḥ-with yellow garments; madhu-vrata-of bees; srak-in which there was a garland; vanamālayā-by a flower garland; āvṛtaḥ-covered; rarāja-predominantly manifested; rājan-O King; bhagavān-the Supreme Personality of Godhead; urukramaḥ-who is prominent by His wonderful activities; kṣitim-the whole surface of the world; padā ekena-by one footstep; baleḥ-of Bali Mahārāja; vicakrame-covered; nabhaḥ-the sky; śarīreṇa-by His body; diśaḥ ca-and all directions; bāhubhiḥ-by His arms.

These associates, headed by Sunanda and other chief associates and accompanied by all the predominating deities of the various planets, offered prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering earrings that resembled fish. On the Lord's bosom were the lock of hair called Śrīvatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifesting Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms.

One might argue, "Since Bali Mahārāja promised Vāmanadeva only the land occupied by His steps, why did Lord Vāmanadeva occupy the sky also?" In this regard, Śrīla Jīva Gosvāmī says that the steps include everything, downward and upward. When one stands up, he certainly occupies certain parts of the sky and certain portions of the earth below his feet. Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body.

TEXT 34

padaṁ dvitīyaṁ kramatas triviṣṭapaṁ

na vai tṛtīyāya tadīyam aṇv api

urukramasyāṅghrir upary upary atho

mahar-janābhyāṁ tapasaḥ paraṁ gataḥ

SYNONYMS

padam-step; dvitīyam-second; kramataḥ-advancing; tri-viṣṭapam-all of the heavenly planets; na-not; vai-indeed; tṛtīyāya-for the third step; tadīyam-of the Lord; aṇu api-only a spot of land remained; urukramasya-of the Supreme Personality of Godhead, who performs uncommon activities; aṅghriḥ-steps occupying above and below; upari upari-higher and higher; atho-now; mahaḥ-janābhyām-than Maharloka and Janaloka; tapasaḥ-that Tapoloka; param-beyond that; gataḥ-approached.

As the Lord took His second step, He covered the heavenly planets. And not even a spot remained for the third step, for the Lord's foot extended higher and higher, beyond Maharloka, Janaloka, Tapoloka and even Satyaloka.

When the Lord's footstep exceeded the height of all the lokas, including Maharloka, Janaloka, Tapoloka and Satyaloka, His nails certainly pierced the covering of the universe. The universe is covered by the five material elements (bhūmir āpo 'nalo vāyuḥ kham). As stated in the śāstra, these elements are in layers, each ten times thicker than the previous one. Nonetheless, the nails of the Lord pierced through all these layers and made a hole penetrating into the spiritual world. From this hole, the water of the Ganges infiltrated into this material world, and therefore it is said, pada-nakha-nīra janita jana-pāvana (Daśāvatāra-stotra 5). Because the Lord kicked a hole in the covering of the universe, the water of the Ganges came into this material world to deliver all the fallen souls.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Surrenders the Universe."

Chapter Twenty-one

Bali Mahārāja Arrested by the Lord

This chapter describes how Lord Viṣṇu, desiring to advertise the glories of Bali Mahārāja, arrested him for not fulfilling his promise in regard to the Lord's third step.

With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmā, accompanied by great sages like Marīci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord's feet and worshiped Him with all paraphernalia. Ṛkṣarāja, Jāmbavān, played his bugle to vibrate the glories of the Lord. When Bali Mahārāja was deprived of all his possessions, the demons were very angry. Although Bali Mahārāja warned them not to do so, they took up weapons against Lord Viṣṇu. All of them were defeated, however, by Lord Viṣṇu's eternal associates, and, in accordance with Bali Mahārāja's order, they all entered the lower planets of the universe. Understanding Lord Viṣṇu's purpose, Garuḍa, the carrier of Lord Viṣṇu, immediately arrested Bali Mahārāja with the ropes of Varuṇa. When Bali Mahārāja was thus reduced to a helpless position, Lord Viṣṇu asked him for the third step of land. Because Lord Viṣṇu appreciated Bali Mahārāja's determination and integrity, when Bali Mahārāja was unable to fulfill his promise, Lord Viṣṇu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven.

TEXT 1

śrī-śuka uvāca

satyaṁ samīkṣyābja-bhavo nakhendubhir

hata-svadhāma-dyutir āvṛto 'bhyagāt

marīci-miśrā ṛṣayo bṛhad-vratāḥ

sanandanādyā nara-deva yoginaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; satyam-the planet Satyaloka; samīkṣya-by observing; abja-bhavaḥ-Lord Brahmā, who appeared on the lotus flower; nakha-indubhiḥ-by the effulgence of the nails; hata-having been reduced; sva-dhāma-dyutiḥ-the illumination of his own residence; āvṛtaḥ-being covered; abhyagāt-came; marīci-miśrāḥ-with sages like Marīci; ṛṣayaḥ-great saintly persons; bṛhat-vratāḥ-all of them absolutely brahmacārī; sanandana-ādyāḥ-like Sanaka, Sanātana, Sanandana and Sanat-kumāra; nara-deva-O King; yoginaḥ-greatly powerful mystics.

Śukadeva Gosvāmī continued: When Lord Brahmā, who was born of a lotus flower, saw that the effulgence of his residence, Brahmaloka, had been reduced by the glaring effulgence from the toenails of Lord Vāmanadeva, he approached the Supreme Personality of Godhead. Lord Brahmā was accompanied by all the great sages, headed by Marīci, and by yogīs like Sanandana, but in the presence of that glaring effulgence, O King, even Lord Brahmā and his associates seemed insignificant.

TEXTS 2–3

vedopavedā niyamā yamānvitās

tarketihāsāṅga-purāṇa-saṁhitāḥ

ye cāpare yoga-samīra-dīpita-

jñānāgninā randhita-karma-kalmaṣāḥ

vavandire yat-smaraṇānubhāvataḥ

svāyambhuvaṁ dhāma gatā akarmakam

athāṅghraye pronnamitāya viṣṇor

upāharat padma-bhavo 'rhaṇodakam

samarcya bhaktyābhyagṛṇāc chuci-śravā

yan-nābhi-paṅkeruha-sambhavaḥ svayam

SYNONYMS

veda-the four Vedas (Sāma, Yajur, Ṛg and Atharva), the original knowledge given by the Supreme Personality of Godhead; upavedāḥ-the complementary and supplementary Vedic knowledge, like Āyur-veda and Dhanur-veda; niyamāḥ-regulative principles; yama-controlling processes; anvitāḥ-fully expert in such matters; tarka-logic; itihāsa-history; aṅga-Vedic education; purāṇa-old history recorded in the stories of the purāṇas; saṁhitāḥ-Vedic complementary studies like the Brahma-saṁhitā; ye-others; ca-also; apare-other than Lord Brahmā and his associates; yoga-samīra-dīpita-ignited by the air of mystic yoga practice; jñāna-agninā-by the fire of knowledge; randhita-karma-kalmaṣāḥ-those for whom all pollution of fruitive activities has been stopped; vavandire-offered their prayers; yat-smaraṇa-anubhāvataḥ-simply by meditating on whom; svāyambhuvam-of Lord Brahmā; dhāma-the residence; gatāḥ-had achieved; akarmakam-which cannot be achieved by fruitive activities; atha-thereupon; aṅghraye-unto the lotus feet; pronnamitāya-offered obeisances; viṣṇoḥ-of Lord Viṣṇu; upāharat-offered worship; padma-bhavaḥ-Lord Brahmā, who appeared from the lotus flower; arhaṇa-udakam-oblation by water; samarcya-worshiping; bhaktyā-in devotional service; abhyagṛṇāt-pleased him; śuci-śravāḥ-the most celebrated Vedic authority; yat-nābhi-paṅkeruha-sambhavaḥ svayam-Lord Brahmā, who personally appeared from the lotus in the navel of whom (the Personality of Godhead).

Among the great personalities who came to worship the lotus feet of the Lord were those who had attained perfection in self-control and regulative principles, as well as experts in logic, history, general education and the Vedic literature known as kalpe [dealing with old historical incidents]. Others were experts in the Vedic corollaries like Brahma-saṁhitā, all the other knowledge of the Vedas [Sāma, Yajur, Ṛg and Atharva], and also the supplementary Vedic knowledge [Āyur-veda, Dhanur-veda, etc.]. Others were those who had been freed of the reactions to fruitive activities by transcendental knowledge awakened by practice of yoga. And still others were those who had attained residence in Brahmaloka not by ordinary karma but by advanced Vedic knowledge. After devotedly worshiping the upraised lotus feet of the Supreme Lord with oblations of water, Lord Brahmā, who was born of the lotus emanating from Lord Viṣṇu's navel, offered prayers to the Lord.

TEXT 4

dhātuḥ kamaṇḍalu-jalaṁ tad urukramasya

pādāvanejana-pavitratayā narendra

svardhuny abhūn nabhasi sā patatī nimārṣṭi

loka-trayaṁ bhagavato viśadeva kīrtiḥ

SYNONYMS

dhātuḥ-of Lord Brahmā; kamaṇḍalu-jalam-water from the kamaṇḍalu; tat-that; urukramasya-of Lord Viṣṇu; pāda-avanejana-pavitratayā-because of washing the lotus feet of Lord Viṣṇu and thus being transcendentally pure; nara-indra-O King; svardhunī-the river named Svardhunī of the celestial world; abhūt-so became; nabhasi-in outer space; sā-that water; patatī-flowing down; nimārṣṭi-purifying; loka-trayam-the three worlds; bhagavataḥ-of the Supreme Personality of Godhead; viśadā-so purified; iva-just like; kīrtiḥ-the fame or the glorious activities.

O King, the water from Lord Brahmā's kamaṇḍalu washed the lotus feet of Lord Vāmanadeva, who is known as Urukrama, the wonderful actor. Thus that water became so pure that it was transformed into the water of the Ganges, which went flowing down from the sky, purifying the three worlds like the pure fame of the Supreme Personality of Godhead.

Here we understand that the Ganges began when the water from Lord Brahmā's kamaṇḍalu washed the lotus feet of Lord Vāmanadeva. But in the Fifth Canto it is stated that the Ganges began when Vāmanadeva's left foot pierced the covering of the universe so that the transcendental water of the Causal Ocean leaked through. And elsewhere it is also stated that Lord Nārāyaṇa appeared as the water of the Ganges. The water of the Ganges, therefore, is a combination of three transcendental waters, and thus the Ganges is able to purify the three worlds. This is the description given by Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 5

brahmādayo loka-nāthāḥ

sva-nāthāya samādṛtāḥ

sānugā balim ājahruḥ

saṅkṣiptātma-vibhūtaye

SYNONYMS

brahma-ādayaḥ-great personalities, headed by Lord Brahmā; loka-nāthāḥ-the predominating deities of various planets; sva-nāthāya-unto their supreme master; samādṛtāḥ-with great respect; sa-anugāḥ-with their respective followers; balim-different paraphernalia of worship; ājahruḥ-collected; saṅkṣipta-ātma-vibhūtaye-unto the Lord, who had expanded His personal opulence but had now reduced His size to the Vāmana form.

Lord Brahmā and all the predominating deities of the various planetary systems began to worship Lord Vāmanadeva, their supreme master, who had reduced Himself from His all-pervading form to His original form. They collected all the ingredients and paraphernalia for this worship.

Vāmanadeva first expanded Himself to the universal form and then reduced Himself to the original Vāmana-rūpa. Thus He acted exactly like Lord Kṛṣṇa, who, at the request of Arjuna, first showed His universal form and later resumed His original form as Kṛṣṇa. The Lord can assume any form He likes, but His original form is that of Kṛṣṇa (kṛṣṇas tu bhagavān svayam). According to the capacity of the devotee, the Lord assumes various forms so that the devotee can handle Him. This is His causeless mercy. When Lord Vāmanadeva resumed His original form, Lord Brahmā and his associates collected various paraphernalia for worship with which to please Him.

TEXTS 6–7

toyaiḥ samarhaṇaiḥ sragbhir

divya-gandhānulepanaiḥ

dhūpair dīpaiḥ surabhibhir

lājākṣata-phalāṅkuraiḥ

stavanair jaya-śabdaiś ca

tad-vīrya-mahimāṅkitaiḥ

nṛtya-vāditra-gītaiś ca

śaṅkha-dundubhi-niḥsvanaiḥ

SYNONYMS

toyaiḥ-by water required for washing the lotus feet and bathing; samarhaṇaiḥ-by pādya, arghya and other such items for worshiping the Lord; sragbhiḥ-by flower garlands; divya-gandha-anulepanaiḥ-by many kinds of pulp, like sandalwood and aguru, to smear upon the body of Lord Vāmanadeva; dhūpaiḥ-by incense; dīpaiḥ-by lamps; surabhibhiḥ-all of them extremely fragrant; lāja-by fried paddies; akṣata-by unbroken grains; phala-by fruits; aṅkuraiḥ-by roots and sprouts; stavanaiḥ-by offering prayers; jaya-śabdaiḥ-by saying "jaya, jaya"; ca-also; tat-vīrya-mahimā-aṅkitaiḥ-which indicated the glorious activities of the Lord; nṛtya-vāditra-gītaiḥ ca-by dancing, playing various musical instruments, and singing songs; śaṅkha-of vibrating conchshells; dundubhi-of the beating on kettledrums; niḥsvanaiḥ-by the sound vibrations.

They worshiped the Lord by offering fragrant flowers, water, pādya and arghya, sandalwood pulp and aguru pulp, incense, lamps, fused rice, unbroken grains, fruits, roots and sprouts. While so doing, they offered prayers indicating the glorious activities of the Lord and shouted "Jaya! Jaya!" They also danced, played instruments, sang, sounded conchshells and beat kettledrums, in this way worshiping the Lord.

TEXT 8

jāmbavān ṛkṣa-rājas tu

bherī-śabdair mano-javaḥ

vijayaṁ dikṣu sarvāsu

mahotsavam aghoṣayat

SYNONYMS

jāmbavān-who was named Jāmbavān; ṛkṣa-rājaḥ tu-the king in the form of a bear also; bherī-śabdaiḥ-by sounding the bugle; manaḥ-javaḥ-in mental ecstasy; vijayam-victory; dikṣu-in all directions; sarvāsu-everywhere; mahā-utsavam-festival; aghoṣayat-declared.

Jāmbavān, king of the bears, also joined in the ceremony. Sounding his bugle in all directions, he declared a great festival for Lord Vāmanadeva's victory.

TEXT 9

mahīṁ sarvāṁ hṛtāṁ dṛṣṭvā

tripada-vyāja-yācñayā

ūcuḥ sva-bhartur asurā

dīkṣitasyātyamarṣitāḥ

SYNONYMS

mahīm-land; sarvām-all; hṛtām-lost; dṛṣṭvā-after seeing; tri-pada-vyāja-yācñayā-by simply asking three steps of land; ūcuḥ-said; sva-bhartuḥ-of their master; asurāḥ-the demons; dīkṣitasya-of Bali Mahārāja, who was so determined in the sacrifice; ati-very much; amarṣitāḥ-for whom the function was unbearable.

When the demoniac followers of Mahārāja Bali saw that their master, who had been determined in performing sacrifice, had lost all his possessions to Vāmanadeva, who had taken them away on the plea of begging three paces of land, they were very angry and spoke as follows.

TEXT 10

na vāyaṁ brahma-bandhur

viṣṇur māyāvināṁ varaḥ

dvija-rūpa-praticchanno

deva-kāryaṁ cikīrṣati

SYNONYMS

na-not; vā-either; ayam-this; brahma-bandhuḥ-Vāmanadeva, in the form of a brāhmaṇa; viṣṇuḥ-He is Lord Viṣṇu Himself; māyāvinām-of all cheaters; varaḥ-the greatest; dvija-rūpa-by assuming the form of a brāhmaṇa; praticchannaḥ-is disguised for the purpose of cheating; deva-kāryam-the interest of the demigods; cikīrṣati-He is trying for.

"This Vāmana is certainly not a brāhmaṇa but the best of cheaters, Lord Viṣṇu. Assuming the form of a brāhmaṇa, He has covered His own form, and thus He is working for the interests of the demigods.

TEXT 11

anena yācamānena

śatruṇā vaṭu-rūpiṇā

sarvasvaṁ no hṛtaṁ bhartur

nyasta-daṇḍasya barhiṣi

SYNONYMS

anena-by Him; yācamānena-who is in the position of a beggar; śatruṇā-by the enemy; vaṭu-rūpiṇā-in the form of a brahmacārī; sarvasvam-everything; naḥ-our; hṛtam-has been taken away; bhartuḥ-of our master; nyasta-had been given up; daṇḍasya-of whom the power of giving punishment; barhiṣi-because of taking the vow of a ritualistic ceremony.

"Our lord, Bali Mahārāja, because of his position in performing the yajña, has given up the power to punish. Taking advantage of this, our eternal enemy, Viṣṇu, dressed in the form of a brahmacārī beggar, has taken away all his possessions.

TEXT 12

satya-vratasya satataṁ

dīkṣitasya viśeṣataḥ

nānṛtaṁ bhāṣituṁ śakyaṁ

brahmaṇyasya dayāvataḥ

SYNONYMS

satya-vratasya-of Mahārāja Bali, who is fixed in truthfulness; satatam-always; dīkṣitasya-of he who was initiated into performing yajña; viśeṣataḥ-specifically; na-not; anṛtam-untruth; bhāṣitum-to speak; śakyam-is able; brahmaṇyasya-to the brahminical culture, or to the brāhmaṇa; dayā-vataḥ-of he who is always kind.

"Our lord, Bali Mahārāja, is always fixed in truthfulness, and this is especially so at present, since he has been initiated into performing a sacrifice. He is always kind and merciful toward the brāhmaṇas, and he cannot at any time speak lies.

TEXT 13

tasmād asya vadho dharmo

bhartuḥ śuśrūṣaṇaṁ ca naḥ

ity āyudhāni jagṛhur

baler anucarāsurāḥ

SYNONYMS

tasmāt-therefore; asya-of this brahmacārī Vāmana; vadhaḥ-the killing; dharmaḥ-is our duty; bhartuḥ-of our master; śuśrūṣaṇam ca-and it is the way of serving; naḥ-our; iti-thus; āyudhāni-all kinds of weapons; jagṛhuḥ-they took up; baleḥ-of Bali Mahārāja; anucara-followers; asurāḥ-all the demons.

"Therefore it is our duty to kill this Vāmanadeva, Lord Viṣṇu. It is our religious principle and the way to serve our master." After making this decision, the demoniac followers of Mahārāja Bali took up their various weapons with a view to killing Vāmanadeva.

TEXT 14

te sarve vāmanaṁ hantuṁ

śūla-paṭṭiśa-pāṇayaḥ

anicchanto bale rājan

prādravañ jāta-manyavaḥ

SYNONYMS

te-the demons; sarve-all of them; vāmanam-Lord Vāmanadeva; hantum-to kill; śūla-tridents; paṭṭiśa-lances; pāṇayaḥ-all taking in hand; anicchantaḥ-against the will; baleḥ-of Bali Mahārāja; rājan-O King; prādravan-they pushed forward; jāta-manyavaḥ-aggravated by usual anger.

O King, the demons, aggravated by their usual anger, took their lances and tridents in hand, and against the will of Bali Mahārāja they pushed forward to kill Lord Vāmanadeva.

TEXT 15

tān abhidravato dṛṣṭvā

ditijānīkapān nṛpa

prahasyānucarā viṣṇoḥ

pratyaṣedhann udāyudhāḥ

SYNONYMS

tān-them; abhidravataḥ-thus going forward; dṛṣṭvā-seeing; ditija-anīka-pān-the soldiers of the demons; nṛpa-O King; prahasya-smiling; anucarāḥ-the associates; viṣṇoḥ-of Lord Viṣṇu; pratyaṣedhan-forbade; udāyudhāḥ-taking up their weapons.

O King, when the associates of Lord Viṣṇu saw the soldiers of the demons coming forward in violence, they smiled. Taking up their weapons, they forbade the demons to continue their attempt.

TEXTS 16–17

nandaḥ sunando 'tha jayo

vijayaḥ prabalo balaḥ

kumudaḥ kumudākṣaś ca

viṣvaksenaḥ patattrirāṭ

jayantaḥ śrutadevaś ca

puṣpadanto 'tha sātvataḥ

sarve nāgāyuta-prāṇāś

camūṁ te jaghnur āsurīm

SYNONYMS

nandaḥ sunandaḥ-the associates of Lord Viṣṇu such as Nanda and Sunanda; atha-in this way; jayaḥ vijayaḥ prabalaḥ balaḥ kumudaḥ kumudākṣaḥ ca viṣvaksenaḥ-as well as Jaya, Vijaya, Prabala, Bala, Kumada, Kumudākṣa and Viṣvaksena; patattri-rāṭ-Garuḍa, the king of the birds; jayantaḥ śrutadevaḥ ca puṣpadantaḥ atha sātvataḥ-Jayanta, Śrutadeva, Puṣpadanta and Sātvata; sarve-all of them; nāga-ayuta-prāṇāḥ-as powerful as ten thousand elephants; camūm-the soldiers of the demons; te-they; jaghnuḥ-killed; āsurīm-demoniac.

Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sātvata were all associates of Lord Viṣṇu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons.

TEXT 18

hanyamānān svakān dṛṣṭvā

puruṣānucarair baliḥ

vārayām āsa saṁrabdhān

kāvya-śāpam anusmaran

SYNONYMS

hanyamānān-being killed; svakān-his own soldiers; dṛṣṭvā-after seeing; puruṣa-anucaraiḥ-by the associates of the Supreme Person; baliḥ-Bali Mahārāja; vārayām āsa-forbade; saṁrabdhān-even though they were very angry; kāvya-śāpam-the curse given by Śukrācārya; anusmaran-remembering.

When Bali Mahārāja saw that his own soldiers were being killed by the associates of Lord Viṣṇu, he remembered the curse of Śukrācārya and forbade his soldiers to continue fighting.

TEXT 19

he vipracitte he rāho

he neme śrūyatāṁ vacaḥ

mā yudhyata nivartadhvaṁ

na naḥ kālo 'yam artha-kṛt

SYNONYMS

he vipracitte-O Vipracitti; he rāho-O Rāhu; he neme-O Nemi; śrūyatām-kindly hear; vacaḥ-my words; mā-do not; yudhyata-fight; nivartadhvam-stop this fighting; na-not; naḥ-our; kālaḥ-favorable time; ayam-this; artha-kṛt-which can give us success.

O Vipracitti, O Rāhu, O Nemi, please hear my words! Don't fight. Stop immediately, for the present time is not in our favor.

TEXT 20

yaḥ prabhuḥ sarva-bhūtānāṁ

sukha-duḥkhopapattaye

taṁ nātivartituṁ daityāḥ

pauruṣair īśvaraḥ pumān

SYNONYMS

yaḥ prabhuḥ-that Supreme Person, the master; sarva-bhūtānām-of all living entities; sukha-duḥkha-upapattaye-for administering happiness and distress; tam-Him; na-not; ativartitum-to overcome; daityāḥ-O demons; pauruṣaiḥ-by human endeavors; īśvaraḥ-the supreme controller; pumān-a person.

O Daityas, by human efforts no one can supersede the Supreme Personality of Godhead, who can bring happiness and distress to all living entities.

TEXT 21

yo no bhavāya prāg āsīd

abhavāya divaukasām

sa eva bhagavān adya

vartate tad-viparyayam

SYNONYMS

yaḥ-the time factor, which represents the Supreme Personality of Godhead; naḥ-of us; bhavāya-for the improvement; prāk-formerly; āsīt-was situated; abhavāya-for the defeat; diva-okasām-of the demigods; saḥ-that time factor; eva-indeed; bhagavān-the representative of the Supreme Person; adya-today; vartate-is existing; tat-viparyayam-just the opposite of our favor.

The supreme time factor, which represents the Supreme Person, was previously in our favor and not in favor of the demigods, but now that same time factor is against us.

TEXT 22

balena sacivair buddhyā

durgair mantrauṣadhādibhiḥ

sāmādibhir upāyaiś ca

kālaṁ nātyeti vai janaḥ

SYNONYMS

balena-by material power; sacivaiḥ-by the counsel of ministers; buddhyā-by intelligence; durgaiḥ-by fortresses; mantra-auṣadha-ādibhiḥ-by mystic chanting or the influence of drugs and herbs; sāma-ādibhiḥ-by diplomacy and other such means; upāyaiḥ ca-by similar other attempts; kālam-the time factor, representing the Supreme Lord; na-never; atyeti-can overcome; vai-indeed; janaḥ-any person.

No one can surpass the time representation of the Supreme Personality of Godhead by material power, by the counsel of ministers, by intelligence, by diplomacy, by fortresses, by mystic mantras, by drugs, by herbs or by any other means.

TEXT 23

bhavadbhir nirjitā hy ete

bahuśo 'nucarā hareḥ

daivenarddhais ta evādya

yudhi jitvā nadanti naḥ

SYNONYMS

bhavadbhiḥ-by all of you demons; nirjitāḥ-have been defeated; hi-indeed; ete-all these soldiers of the demigods; bahuśaḥ-in great number; anucarāḥ-followers; hareḥ-of Lord Viṣṇu; daivena-by providence; ṛddhaiḥ-whose opulence was increased; te-they (the demigods); eva-indeed; adya-today; yudhi-in the fight; jitvā-defeating; nadanti-are vibrating in jubilation; naḥ-us.

Previously, being empowered by providence, you defeated a great number of such followers of Lord Viṣṇu. But today those same followers, having defeated us, are roaring in jubilation like lions.

Bhagavad-gītā mentions five causes of defeat or victory. Of these five, daiva (providence) is the most powerful (na ca daivāt paraṁ balam). Bali Mahārāja knew the secret of how he had formerly been victorious because providence was in his favor. Now, since that same providence was not in his favor, there was no possibility of his victory. Thus he very intelligently forbade his associates to fight.

TEXT 24

etān vayaṁ vijeṣyāmo

yadi daivaṁ prasīdati

tasmāt kālaṁ pratīkṣadhvaṁ

yo no 'rthatvāya kalpate

SYNONYMS

etān-all these soldiers of the demigods; vayam-we; vijeṣyāmaḥ-shall gain victory over them; yadi-if; daivam-providence; prasīdati-is in favor; tasmāt-therefore; kālam-that favorable time; pratīkṣadhvam-wait until; yaḥ-which; naḥ-our; arthatvāya kalpate-should be considered in our favor.

Unless providence is in our favor, we shall not be able to gain victory. Therefore we must wait for that favorable time when our defeating them will be possible.

TEXT 25

śrī-śuka uvāca

patyur nigaditaṁ śrutvā

daitya-dānava-yūthapāḥ

rasāṁ nirviviśū rājan

viṣṇu-pārṣada tāḍitāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; patyuḥ-of their master (Bali Mahārāja); nigaditam-what had been thus described; śrutvā-after hearing; daitya-dānava-yūtha-pāḥ-the leaders of the Daityas and demons; rasām-the lower regions of the universe; nirviviśūḥ-entered; rājan-O King; viṣṇu-pārṣada-by the associates of Lord Viṣṇu; tāḍitāḥ-driven.

Śukadeva Gosvāmī continued: O King, in accordance with the order of their master, Bali Mahārāja, all the chiefs of the demons and the Daityas entered the lower regions of the universe, to which they were driven by the soldiers of Viṣṇu.

TEXT 26

atha tārkṣya-suto jñātvā

virāṭ prabhu-cikīrṣitam

babandha vāruṇaiḥ pāśair

baliṁ sūtye 'hani kratau

SYNONYMS

atha-thereafter; tārkṣya-sutaḥ-Garuḍa; jñātvā-knowing; virāṭ-the king of birds; prabhu-cikīrṣitam-the desire of Lord Viṣṇu as Vāmanadeva; babandha-arrested; vāruṇaiḥ-belonging to Varuṇa; pāśaiḥ-by the ropes; balim-Bali; sūtye-when soma-rasa is taken; ahani-on the day; kratau-at the time of sacrifice.

Thereafter, on the day of soma-pāna, after the sacrifice was finished, Garuḍa, king of the birds, understanding the desire of his master, arrested Bali Mahārāja with the ropes of Varuṇa.

Garuḍa, the constant companion of the Supreme Personality of Godhead, knows the confidential part of the Lord's desire. Bali Mahārāja's tolerance and devotion were undoubtedly superexcellent. Garuḍa arrested Bali Mahārāja to show the entire universe the greatness of the King's tolerance.

TEXT 27

hāhākāro mahān āsīd

rodasyoḥ sarvato diśam

nigṛhyamāṇe 'sura-patau

viṣṇunā prabhaviṣṇunā

SYNONYMS

hāhā-kāraḥ-a tumultuous roar of lamentation; mahān-great; āsīt-there was; rodasyoḥ-in both the lower and upper planetary systems; sarvataḥ-everywhere; diśam-all directions; nigṛhyamāṇe-because of being suppressed; asura-patau-when Bali Mahārāja, the King of the demons; viṣṇunā-by Lord Viṣṇu; prabhaviṣṇunā-who is the most powerful everywhere.

When Bali Mahārāja was thus arrested by Lord Viṣṇu, who is the most powerful, there was a great roar of lamentation in all directions throughout the upper and lower planetary systems of the universe.

TEXT 28

taṁ baddhaṁ vāruṇaiḥ pāśair

bhagavān āha vāmanaḥ

naṣṭa-śriyaṁ sthira-prajñam

udāra-yaśasaṁ nṛpa

SYNONYMS

tam-unto him; baddham-who was so arrested; vāruṇaiḥ pāśaiḥ-by the ropes of Varuṇa; bhagavān-the Supreme Personality of Godhead; āha-said; vāmanaḥ-Vāmanadeva; naṣṭa-śriyam-unto Bali Mahārāja, who had lost his bodily luster; sthira-prajñam-but was all the same determined in his decision; udāra-yaśasam-the most magnanimous and celebrated; nṛpa-O King.

O King, the Supreme Personality of Godhead, Vāmanadeva, then spoke to Bali Mahārāja, the most liberal and celebrated personality whom He had arrested with the ropes of Varuṇa. Bali Mahārāja had lost all bodily luster, but he was nonetheless fixed in his determination.

When one is bereft of all his possessions, he is certainly reduced in bodily luster. But although Bali Mahārāja had lost everything, he was fixed in his determination to satisfy Vāmanadeva, the Supreme Personality of Godhead. In Bhagavad-gītā, such a person is called sthita-prajña. A pure devotee is never deviated from the service of the Lord, despite all difficulties and impediments offered by the illusory energy. Generally men who have wealth and opulence are famous, but Bali Mahārāja became famous for all time by being deprived of all his possessions. This is the special mercy of the Supreme Personality of Godhead toward His devotees. The Lord says, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. As the first installment of His special favor, the Lord takes away all the possessions of His devotee. A devotee, however, is never disturbed by such a loss. He continues his service, and the Lord amply rewards him, beyond the expectations of any common man.

TEXT 29

padāni trīṇi dattāni

bhūmer mahyaṁ tvayāsura

dvābhyāṁ krāntā mahī sarvā

tṛtīyam upakalpaya

SYNONYMS

padāni-footsteps; trīṇi-three; dattāni-have been given; bhūmeḥ-of land; mahyam-unto Me; tvayā-by you; asura-O King of the demons; dvābhyām-by two steps; krāntā-have been occupied; mahī-all the land; sarvā-completely; tṛtīyam-for the third step; upakalpaya-now find the means.

O King of the demons, you have promised to give Me three steps of land, but I have occupied the entire universe with two steps. Now think about where I should put My third.

TEXT 30

yāvat tapaty asau gobhir

yāvad induḥ sahoḍubhiḥ

yāvad varṣati parjanyas

tāvatī bhūr iyaṁ tava

SYNONYMS

yāvat-as far as; tapati-is shining; asau-the sun; gobhiḥ-by the sunshine; yāvat-as long or as far as; induḥ-the moon; saha-uḍubhiḥ-with the luminaries or stars; yāvat-as far as; varṣati-are pouring rain; parjanyaḥ-the clouds; tāvatī-to that much distance; bhūḥ-land; iyam-this; tava-in your possession.

As far as the sun and moon shine with the stars and as far as the clouds pour rain, all the land throughout the universe is in your possession.

TEXT 31

padaikena mayākrānto

bhūrlokaḥ khaṁ diśas tanoḥ

svarlokas te dvitīyena

paśyatas te svam ātmanā

SYNONYMS

padā ekena-by one step only; mayā-by Me; ākrāntaḥ-have been covered; bhūrlokaḥ-the entire planetary system known as Bhūrloka; kham-the sky; diśaḥ-and all directions; tanoḥ-by My body; svarlokaḥ-the upper planetary system; te-in your possession; dvitīyena-by the second step; paśyataḥ te-while you were seeing; svam-your own; ātmanā-by Myself.

Of these possessions, with one step I have occupied Bhūrloka, and with My body I have occupied the entire sky and all directions. And in your presence, with My second step, I have occupied the upper planetary system.

According to the Vedic description of the planetary system, all the planets move from east to west. The sun, the moon and five other planets, such as Mars and Jupiter, orbit one above another. Vāmanadeva, however, expanding His body and extending His steps, occupied the entire planetary system.

TEXT 32

pratiśrutam adātus te

niraye vāsa iṣyate

viśa tvaṁ nirayaṁ tasmād

guruṇā cānumoditaḥ

SYNONYMS

pratiśrutam-what had been promised; adātuḥ-who could not give; te-of you; niraye-in hell; vāsaḥ-residence; iṣyate-prescribed; viśa-now enter; tvam-yourself; nirayam-the hellish planet; tasmāt-therefore; guruṇā-by your spiritual master; ca-also; anumoditaḥ-approved.

Because you have been unable to give charity according to your promise, the rule is that you should go down to live in the hellish planets. Therefore, in accordance with the order of Śukrācārya, your spiritual master, now go down and live there.

It is said:

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord." (Bhāg. 6.12.28) A devotee engaged in the service of Nārāyaṇa is always in equilibrium. A devotee actually lives transcendentally. Although he may appear to have gone to hell or heaven, he does not live in either place; rather, he always lives in Vaikuṇṭha (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Vāmanadeva asked Bali Mahārāja to go to the hellish planets, apparently just to show the entire universe how tolerant he was, and Bali Mahārāja did not hesitate to carry out the order. A devotee does not live alone. Of course, everyone lives with the Supreme Personality of Godhead, but because the devotee is engaged in His service, he actually does not live in any material condition. Bhaktivinoda Ṭhākura says, kīṭa janma hao yathā tuyā dāsa. Thus he prays to take birth as an insignificant insect in the association of devotees. Because devotees are engaged in the service of the Lord, anyone who lives with them also lives in Vaikuṇṭha.

TEXT 33

vṛthā manorathas tasya

dūraḥ svargaḥ pataty adhaḥ

pratiśrutasyādānena

yo 'rthinaṁ vipralambhate

SYNONYMS

vṛthā-without any good result; manorathaḥ-mental concoction; tasya-of him; dūraḥ-far away; svargaḥ-elevation to the higher planetary system; patati-falls down; adhaḥ-to a hellish condition of life; pratiśrutasya-things promised; adānena-being unable to give; yaḥ-anyone who; arthinam-a beggar; vipralambhate-cheats.

Far from being elevated to the heavenly planets or fulfilling one's desire, one who does not properly give a beggar what he has promised falls down to a hellish condition of life.

TEXT 34

vipralabdho dadāmīti

tvayāhaṁ cāḍhya-māninā

tad vyalīka-phalaṁ bhuṅkṣva

nirayaṁ katicit samāḥ

SYNONYMS

vipralabdhaḥ-now I am cheated; dadāmi-I promise I shall give you; iti-thus; tvayā-by you; aham-I am; ca-also; āḍhya-māninā-by being very proud of your opulence; tat-therefore; vyalīka-phalam-as a result of cheating; bhuṅkṣva-you enjoy; nirayam-in hellish life; katicit-a few; samāḥ-years.

Being falsely proud of your possessions, you promised to give Me land, but you could not fulfill your promise. Therefore, because your promise was false, you must live for a few years in hellish life.

The false prestige of thinking "I am very rich, and I possess such vast property" is another side of material life. Everything belongs to the Supreme Personality of Godhead, and no one else possesses anything. This is the real fact. Īśāvāsyam idaṁ samaṁ yat kiñca jagatyāṁ jagat. Bali Mahārāja was undoubtedly the most exalted devotee, whereas previously he had maintained a misunderstanding due to false prestige. By the supreme will of the Lord, he now had to go to the hellish planets, but because he went there by the order of the Supreme Personality of Godhead, he lived there more opulently than one could expect to live in the planets of heaven. A devotee always lives with the Supreme Personality of Godhead, engaging in His service, and therefore he is always transcendental to hellish or heavenly residences.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Arrested by the Lord"

Chapter Twenty-two

Bali Mahārāja Surrenders His Life

The summary of this Twenty-second Chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Mahārāja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman.

Bali Mahārāja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Mahārāja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. In Bali Mahārāja's dynasty there were many asuras who because of their enmity toward Viṣṇu had achieved a destination more exalted than that of many mystic yogīs. Bali Mahārāja specifically remembered the determination of Prahlāda Mahārāja in devotional service. Considering all these points, he decided to give his head in charity as the place for Viṣṇu's third step. Bali Mahārāja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous ācāryas and devotees, Bali Mahārāja perceived himself successful.

While Bali Mahārāja, having been arrested by the ropes of Varuṇa, was offering prayers to the Lord, his grandfather Prahlāda Mahārāja appeared there and described how the Supreme Personality of Godhead had delivered Bali Mahārāja by taking his possessions in a tricky way. While Prahlāda Mahārāja was present, Lord Brahmā and Bali's wife, Vindhyāvali, described the supremacy of the Supreme Lord. Since Bali Mahārāja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee's possession of wealth is a danger whereas a devotee's opulence is a benediction from the Lord. Then, being pleased with Bali Mahārāja, the Supreme Lord offered His disc to protect Bali Mahārāja and promised to remain with him.

TEXT 1

śrī-śuka uvāca

evaṁ viprakṛto rājan

balir bhagavatāsuraḥ

bhidyamāno 'py abhinnātmā

pratyāhāviklavaṁ vacaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus, as aforementioned; viprakṛtaḥ-having been put into difficulty; rājan-O King; baliḥ-Mahārāja Bali; bhagavatā-by the Personality of Godhead Vāmanadeva; asuraḥ-the King of the asuras; bhidyamānaḥ api-although situated in this uncomfortable position; abhinna-ātmā-without being disturbed in body or mind; pratyāha-replied; aviklavam-undisturbed; vacaḥ-the following words.

Śukadeva Gosvāmī said: O King, although the Supreme Personality of Godhead was superficially seen to have acted mischievously toward Bali Mahārāja, Bali Mahārāja was fixed in his determination. Considering himself not to have fulfilled his promise, he spoke as follows.

TEXT 2

śrī-balir uvāca

yady uttamaśloka bhavān mameritaṁ

vaco vyalīkaṁ sura-varya manyate

karomy ṛtaṁ tan na bhavet pralambhanaṁ

padaṁ tṛtīyaṁ kuru śīrṣṇi me nijam

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; yadi-if; uttamaśloka-O Supreme Lord; bhavān-Your good self; mama-my; īritam-promised; vacaḥ-words; vyalīkam-false; sura-varya-O greatest of all suras (demigods); manyate-You think so; karomi-I shall make it; ṛtam-truth; tat-that (promise); na-not; bhavet-will become; pralambhanam-cheating; padam-step; tṛtīyam-the third; kuru-just do it; śīrṣṇi-on the head; me-my; nijam-Your lotus feet.

Bali Mahārāja said: O best Personality of Godhead, most worshipable for all the demigods, if You think that my promise has become false, I shall certainly rectify matters to make it truthful. I cannot allow my promise to be false. Please, therefore, place Your third lotus footstep on my head.

Bali Mahārāja could understand the pretense of Lord Vāmanadeva, who had taken the side of the demigods and come before him as a beggar. Although the Lord's purpose was to cheat him, Bali Mahārāja took pleasure in understanding how the Lord will cheat His devotee to glorify the devotee's position. It is said that God is good, and this is a fact. Whether He cheats or rewards, He is always good. Bali Mahārāja therefore addressed Him as Uttamaśloka. "Your Lordship," he said, "You are always praised with the best of selected verses. On behalf of the demigods, You disguised Yourself to cheat me, saying that You wanted only three paces of land, but later You expanded Your body to such an extent that with two footsteps You covered the entire universe. Because You were working on behalf of Your devotees, You do not regard this as cheating. Never mind. I cannot be considered a devotee. Nonetheless, because although You are the husband of the goddess of fortune You have come to me to beg, I must satisfy You to the best of my ability. So please do not think that I wanted to cheat You; I must fulfill my promise. I still have my body. When I place my body for Your satisfaction, please put Your third step on my head." Since the Lord had covered the entire universe with two steps, one might ask how Bali Mahārāja's head could be sufficient for His third step? Bali Mahārāja, however, thought that the possessor of wealth must be greater than the possession. Therefore although the Lord had taken all his possessions, the head of Bali Mahārāja, the possessor, would provide adequate place for the Lord's third step.

TEXT 3

bibhemi nāhaṁ nirayāt pada-cyuto

na pāśa-bandhād vyasanād duratyayāt

naivārtha-kṛcchrād bhavato vinigrahād

asādhu-vādād bhṛśam udvije yathā

SYNONYMS

bibhemi-I do fear; na-not; aham-I; nirayāt-from a position in hell; pada-cyutaḥ-nor do I fear being deprived of my position; na-nor; pāśa-bandhāt-from being arrested by the ropes of Varuṇa; vyasanāt-nor from the distress; duratyayāt-which was unbearable for me; na-nor; eva-certainly; artha-kṛcchrāt-because of poverty, or scarcity of money; bhavataḥ-of Your Lordship; vinigrahāt-from the punishment I am now suffering; asādhu-vādāt-from defamation; bhṛśam-very much; udvije-I become anxious; yathā-as.

I do not fear being deprived of all my possessions, living in hellish life, being arrested for poverty by the ropes of Varuṇa or being punished by You as much as I fear defamation.

Although Bali Mahārāja fully surrendered to the Supreme Personality of Godhead, he could not tolerate being defamed for cheating a brāhmaṇa-brahmacārī, Being quite alert in regard to his reputation, he thought deeply about how to prevent being defamed. The Lord, therefore, gave him the good counsel to prevent defamation by offering his head. A Vaiṣṇava does not fear any punishment. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28).

TEXT 4

puṁsāṁ ślāghyatamaṁ manye

daṇḍam arhattamārpitam

yaṁ na mātā pitā bhrātā

suhṛdaś cādiśanti hi

SYNONYMS

puṁsām-of men; ślāghya-tamam-the most exalted; manye-I consider; daṇḍam-punishment; arhattama-arpitam-given by You, the supreme worshipable Lord; yam-which; na-neither; mātā-mother; pitā-father; bhrātā-brother; suhṛdaḥ-friends; ca-also; ādiśanti-offer; hi-indeed.

Although a father, mother, brother or friend may sometimes punish one as a well-wisher, they never punish their subordinate like this. But because You are the most worshipable Lord, I regard the punishment You have given me as most exalted.

Punishment meted out by the Supreme Personality of Godhead is accepted by the devotee as the greatest mercy.

tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances to You is certainly a bona fide candidate for liberation." (Bhāg. 10.14.8) A devotee knows that so-called punishment by the Supreme Personality of Godhead is only His favor to correct His devotee and bring him to the right path. Therefore the punishment awarded by the Supreme Personality of Godhead cannot be compared to even the greatest benefit awarded by one's material father, mother, brother or friend.

TEXT 5

tvaṁ nūnam asurāṇāṁ naḥ

parokṣaḥ paramo guruḥ

yo no 'neka-madāndhānāṁ

vibhraṁśaṁ cakṣur ādiśat

SYNONYMS

tvam-Your Lordship; nūnam-indeed; asurāṇām-of the demons; naḥ-as we are; parokṣaḥ-indirect; paramaḥ-the supreme; guruḥ-spiritual master; yaḥ-Your Lordship; naḥ-of us; aneka-many; mada-andhānām-blinded by material opulences; vibhraṁśam-destroying our false prestige; cakṣuḥ-the eye of knowledge; ādiśat-gave.

Since Your Lordship is indirectly the greatest well-wisher of us demons, You act for our best welfare by posing as if our enemy. Because demons like us always aspire for a position of false prestige, by chastising us You give us the eyes by which to see the right path.

Bali Mahārāja considered the Supreme Personality of Godhead a better friend to the demons than to the demigods. In the material world, the more one gets material possessions, the more he becomes blind to spiritual life. The demigods are devotees of the Lord for the sake of material possessions, but although the demons apparently do not have the Supreme Personality of Godhead on their side, He always acts as their well-wisher by depriving them of their positions of false prestige. By false prestige one is misguided, so the Supreme Lord takes away their position of false prestige as a special favor.

TEXTS 6–7

yasmin vairānubandhena

vyūḍhena vibudhetarāḥ

bahavo lebhire siddhiṁ

yām u haikānta-yoginaḥ

tenāhaṁ nigṛhīto 'smi

bhavatā bhūri-karmaṇā

baddhaś ca vāruṇaiḥ pāśair

nātivrīḍe na ca vyathe

SYNONYMS

yasmin-unto You; vaira-anubandhena-by continuously treating as an enemy; vyūḍhena-firmly fixed by such intelligence; vibudha-itarāḥ-the demons (those other than the demigods); bahavaḥ-many of them; lebhire-achieved; siddhim-perfection; yām-which; u ha-it is well known; ekānta-yoginaḥ-equal to the achievements of the greatly successful mystic yogīs; tena-therefore; aham-I; nigṛhītaḥ asmi-although I am being punished; bhavatā-by Your Lordship; bhūri-karmaṇā-who can do many wonderful things; baddhaḥ ca-I am arrested and bound; vāruṇaiḥ pāśaiḥ-by the ropes of Varuṇa; na ati-vrīḍe-I am not at all ashamed of this; na ca vyathe-nor am I suffering very much.

Many demons who were continuously inimical toward You finally achieved the perfection of great mystic yogīs. Your Lordship can perform one work to serve many purposes, and consequently, although You have punished me in many ways, I do not feel ashamed of having been arrested by the ropes of Varuṇa, nor do I feel aggrieved.

Bali Mahārāja appreciated the Lord's mercy not only upon him but upon many other demons. Because this mercy is liberally distributed, the Supreme Lord is called all-merciful. Bali Mahārāja was indeed a fully surrendered devotee, but even some demons who were not at all devotees but merely enemies of the Lord attained the same exalted position achieved by many mystic yogīs. Thus Bali Mahārāja could understand that the Lord had some hidden purpose in punishing him. Consequently he was neither unhappy nor ashamed because of the awkward position in which he had been put by the Supreme Personality of Godhead.

TEXT 8

pitāmaho me bhavadīya-sammataḥ

prahrāda āviṣkṛta-sādhu-vādaḥ

bhavad-vipakṣeṇa vicitra-vaiśasaṁ

samprāpitas tvaṁ paramaḥ sva-pitrā

SYNONYMS

pitāmahaḥ-grandfather; me-my; bhavadīya-sammataḥ-approved by the devotees of Your Lordship; prahrādaḥ-Prahlāda Mahārāja; āviṣkṛta-sādhu-vādaḥ-famous, being celebrated everywhere as a devotee; bhavat-vipakṣeṇa-simply going against You; vicitra-vaiśasam-inventing different kinds of harassments; samprāpitaḥ-suffered; tvam-You; paramaḥ-the supreme shelter; sva-pitrā-by his own father.

My grandfather Prahlāda Mahārāja is famous, being recognized by all Your devotees. Although harassed in many ways by his father, Hiraṇyakaśipu, he still remained faithful, taking shelter at Your lotus feet.

A pure devotee like Prahlāda Mahārāja, although harassed circumstantially in many ways, never gives up the shelter of the Supreme Personality of Godhead to take shelter of anyone else. A pure devotee never complains against the mercy of the Supreme Personality of Godhead. A vivid example is Prahlāda Mahārāja. Examining the life of Prahlāda Mahārāja, we can see how severely he was harassed by his own father, Hiraṇyakaśipu, yet he did not divert his attention from the Lord even to the smallest extent. Bali Mahārāja, following in the footsteps of his grandfather Prahlāda Mahārāja, remained fixed in his devotion to the Lord, despite the Lord's having punished him.

TEXT 9

kim ātmanānena jahāti yo 'ntataḥ

kiṁ riktha-hāraiḥ svajanākhya-dasyubhiḥ

kiṁ jāyayā saṁsṛti-hetu-bhūtayā

martyasya gehaiḥ kim ihāyuṣo vyayaḥ

SYNONYMS

kim-what is the use; ātmanā anena-of this body; jahāti-gives up; yaḥ-which (body); antataḥ-at the end of life; kim-what is the use; riktha-hāraiḥ-the plunderers of wealth; svajana-ākhya-dasyubhiḥ-they who are actually plunderers but who pass by the name of relatives; kim-what is the use; jāyayā-of a wife; saṁsṛti-hetu-bhūtayā-who is the source of increasing material conditions; martyasya-of a person sure to die; gehaiḥ-of houses, family and community; kim-what is the use; iha-in which house; āyuṣaḥ-of the duration of life; vyayaḥ-simply wasting.

What is the use of the material body, which automatically leaves its owner at the end of life? And what is the use of all one's family members, who are actually plunderers taking away money that is useful for the service of the Lord in spiritual opulence? What is the use of a wife? She is only the source of increasing material conditions. And what is the use of family, home, country and community? Attachment for them merely wastes the valuable energy of one's lifetime.

The Supreme Personality of Godhead, Kṛṣṇa, advises, sama-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Give up all other varieties of religion and just surrender unto Me." The common man does not appreciate such a statement by the Supreme Personality of Godhead because he thinks that during his lifetime his family, society, country, body and relatives are everything. Why should one give up any one of them and take shelter of the Supreme Personality of Godhead? But from the behavior of great personalities like Prahlāda Mahārāja and Bali Mahārāja we understand that surrendering to the Lord is the right action for an intelligent person. Prahlāda Mahārāja took shelter of Viṣṇu against the will of his father. Similarly, Bali Mahārāja took shelter of Vāmanadeva against the will of his spiritual master, Śukrācārya, and all the leading demons. People may be surprised that devotees like Prahlāda Mahārāja and Bali Mahārāja could seek shelter of the side of the enemy, giving up the natural affinity for family, hearth and home. In this connection, Bali Mahārāja explains that the body, which is the center of all material activities, is also a foreign element. Even though we want to keep the body fit and helpful to our activities, the body cannot continue eternally. Although I am the soul, which is eternal, after using the body for some time I have to accept another body (tathā dehāntara-prāptiḥ), according to the laws of nature, unless I render some service with the body for advancement in devotional service. One should not use the body for any other purpose. One must know that if he uses the body for any other purpose he is simply wasting time, for as soon as the time is ripe, the soul will automatically leave the body.

We are very interested in society, friendship and love, but what are they? Those in the garb of friends and relatives merely plunder the hard-earned money of the bewildered soul. Everyone is affectionate toward his wife and is attached to her, but what is this wife? The wife is called strī, which means, "one who expands the material condition." If a person lives without a wife, his material conditions are less extensive. As soon as one marries and is connected with a wife, his material necessities increase.

puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti

"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhāg. 5.5.8) Human life is meant for self-realization, not for increasing unwanted things. Actually, a wife increases unwanted things. One's lifetime, one's home and everything one has, if not properly used in the service of the Lord, are all sources of material conditions of perpetual suffering under the threefold miseries (adhyātmika, adhibhautika and adhidaivika). Unfortunately, there is no institution in human society for education on this subject. People are kept in darkness about the goal of life, and thus there is a continuous struggle for existence. We speak of "survival of the fittest," but no one survives, for no one is free under material conditions.

TEXT 10

itthaṁ sa niścitya pitāmaho mahān

agādha-bodho bhavataḥ pāda-padmam

dhruvaṁ prapede hy akutobhayaṁ janād

bhītaḥ svapakṣa-kṣapaṇasya sattama

SYNONYMS

ittham-because of this (as stated above); saḥ-he, Prahlāda Mahārāja; niścitya-definitely deciding on this point; pitāmahaḥ-my grandfather; mahān-the great devotee; agādha-bodhaḥ-my grandfather, who received unlimited knowledge because of his devotional service; bhavataḥ-of Your Lordship; pāda-padmam-the lotus feet; dhruvam-the infallible, eternal shelter; prapede-surrendered; hi-indeed; akutaḥ-bhayam-completely free of fear; janāt-from ordinary common people; bhītaḥ-being afraid; svapakṣa-kṣapaṇasya-of Your Lordship, who kill the demons on our own side; sat-tama-O best of the best.

My grandfather, the best of all men, who achieved unlimited knowledge and was worshipable for everyone, was afraid of the common men in this world. Being fully convinced of the substantiality afforded by shelter at Your lotus feet, He took shelter of Your lotus feet, against the will of his father and demoniac friends, who were killed by Your own self.

TEXT 11

athāham apy ātma-ripos tavāntikaṁ

daivena nītaḥ prasabhaṁ tyājita-śrīḥ

idaṁ kṛtāntāntika-varti jīvitaṁ

yayādhruvaṁ stabdha-matir na budhyate

SYNONYMS

atha-therefore; aham-I; api-also; ātma-ripoḥ-who are the traditional enemy of the family; tava-of Your good self; antikam-the shelter; daivena-by providence; nītaḥ-brought in; prasabham-by force; tyājita-bereft of; śrīḥ-all opulence; idam-this philosophy of life; kṛta-anta-antika-varti-always given the facility for death; jīvitam-the duration of life; yayā-by such material opulence; adhruvam-as temporary; stabdha-matiḥ-such an unintelligent person; na budhyate-cannot understand.

Only by providence have I been forcibly brought under Your lotus feet and deprived of all my opulence. Because of the illusion created by temporary opulence, people in general, who live under material conditions, facing accidental death at every moment, do not understand that this life is temporary. Only by providence have I been saved from that condition.

Bali Mahārāja appreciated the actions of the Supreme Personality of Godhead, although all the members of the demoniac families except Prahlāda Mahārāja and Bali Mahārāja considered Viṣṇu their eternal traditional enemy. As described by Bali Mahārāja, Lord Viṣṇu was actually not the enemy of the family but the best friend of the family. The principle of this friendship has already been stated. Yasyāham anugṛhnāmi hariṣye tad-dhanaṁ śanaiḥ: the Lord bestows special favor upon His devotee by taking away all his material opulences. Bali Mahārāja appreciated this behavior by the Lord. Therefore he said, daivena nītaḥ prasabhaṁ tyājita-śrīḥ: "It is to bring me to the right platform of eternal life that You have put me into these circumstances."

Actually, everyone should fear the so-called society, friendship and love for which he works so hard all day and night. As indicated by Bali Mahārāja by the words janād bhītaḥ, every devotee in Kṛṣṇa consciousness should always be afraid of the common man engaged in pursuing material prosperity. Such a person is described as pramatta, a madman chasing the will-o'-the-wisp. Such men do not know that after a hard struggle for life one must change his body, with no certainty of what kind of body he will receive next. Those who are completely established in Kṛṣṇa conscious philosophy and who therefore understand the aim of life will never take to the activities of the materialistic dog race. But if a sincere devotee somehow does fall down, the Lord corrects him and saves him from gliding down to the darkest region of hellish life.

adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

(Bhāg. 7.5.30)

The materialistic way of life is nothing but the repeated chewing of that which has already been chewed. Although there is no profit in such a life, people are enamored of it because of uncontrolled senses. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Because of uncontrolled senses, people fully engage in sinful activities by which they get a body full of suffering. Bali Mahārāja appreciated how the Lord had saved him from such a bewildered life of ignorance. He therefore said that his intelligence had been stunned. Stabdha-matir na budhyate. He could not understand how the Supreme Personality of Godhead favors His devotees by forcibly stopping their materialistic activities.

TEXT 12

śrī-śuka uvāca

tasyetthaṁ bhāṣamāṇasya

prahrādo bhagavat-priyaḥ

ājagāma kuru-śreṣṭha

rākā-patir ivotthitaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-Bali Mahārāja; ittham-in this way; bhāṣamāṇasya-while describing his fortunate position; prahrādaḥ-Mahārāja Prahlāda, his grandfather; bhagavat-priyaḥ-the most favored devotee of the Supreme Personality of Godhead; ājagāma-appeared there; kuru-śreṣṭha-O best of the Kurus, Mahārāja Parīkṣit; rākā-patiḥ-the moon; iva-like; utthitaḥ-having risen.

Śukadeva Gosvāmī said: O best of the Kurus, while Bali Mahārāja was describing his fortunate position in this way, the most dear devotee of the Lord, Prahlāda Mahārāja, appeared there, like the moon rising in the nighttime.

TEXT 13

tam indra-senaḥ sva-pitāmahaṁ śriyā

virājamānaṁ nalināyatekṣaṇam

prāṁśuṁ piśaṅgāmbaram añjana-tviṣaṁ

pralamba-bāhuṁ śubhagarṣabham aikṣata

SYNONYMS

tam-that Prahlāda Mahārāja; indra-senaḥ-Bali Mahārāja, who now possessed all the military force of Indra; sva-pitāmaham-unto his grandfather; śriyā-present with all beautiful features; virājamānam-standing there; nalina-āyata-īkṣaṇam-with eyes as broad as the petals of a lotus; prāṁśum-a very beautiful body; piśaṅga-ambaram-dressed in yellow garments; añjana-tviṣam-with his body resembling black ointment for the eyes; pralamba-bāhum-very long arms; śubhaga-ṛṣabham-the best of all auspicious persons; aikṣata-he saw.

Then Bali Mahārāja saw his grandfather Prahlāda Mahārāja, the most fortunate personality, whose dark body resembled black ointment for the eyes. His tall, elegant figure was dressed in yellow garments, he had long arms, and his beautiful eyes were like the petals of a lotus. He was very dear and pleasing to everyone.

TEXT 14

tasmai balir vāruṇa-pāśa-yantritaḥ

samarhaṇaṁ nopajahāra pūrvavat

nanāma mūrdhnāśru-vilola-locanaḥ

sa-vrīḍa-nīcīna-mukho babhūva ha

SYNONYMS

tasmai-unto Prahlāda Mahārāja; baliḥ-Bali Mahārāja; vāruṇa-pāśa-yantritaḥ-being bound by the ropes of Varuṇa; samarhaṇam-befitting respect; na-not; upajahāra-offered; pūrva-vat-like before; nanāma-he offered obeisances; mūrdhnā-with the head; aśru-vilola-locanaḥ-eyes inundated with tears; sa-vrīḍa-with shyness; nīcīna-downward; mukhaḥ-face; babhūva ha-he so became.

Being bound by the ropes of Varuṇa, Bali Mahārāja could not offer befitting respect to Prahlāda Mahārāja as he had before. Rather, he simply offered respectful obeisances with his head, his eyes being inundated with tears and his face lowered in shame.

Since Bali Mahārāja had been arrested by Lord Vāmanadeva, he was certainly to be considered an offender. Bali Mahārāja seriously felt that he was an offender to the Supreme Personality of Godhead. Certainly Prahlāda Mahārāja would not like this. Therefore Bali Mahārāja was ashamed and hung his head.

TEXT 15

sa tatra hāsīnam udīkṣya sat-patiṁ

hariṁ sunandādy-anugair upāsitam

upetya bhūmau śirasā mahā-manā

nanāma mūrdhnā pulakāśru-viklavaḥ

SYNONYMS

saḥ-Prahlāda Mahārāja; tatra-there; ha āsīnam-seated; udīkṣya-after seeing; sat-patim-the Supreme Personality of Godhead, master of the liberated souls; harim-Lord Hari; sunanda-ādi-anugaiḥ-by His followers, like Sunanda; upāsitam-being worshiped; upetya-reaching nearby; bhūmau-on the ground; śirasā-with his head (bowed down); mahā-manāḥ-the great devotee; nanāma-offered obeisances; mūrdhnā-with his head; pulaka-aśru-viklavaḥ-agitated by tears of jubilation.

When the great personality Prahlāda Mahārāja saw that the Supreme Lord was sitting there, surrounded and worshiped by His intimate associates like Sunanda, he was overwhelmed with tears of jubilation. Approaching the Lord and falling to the ground, he offered obeisances to the Lord with his head.

TEXT 16

śrī-prahrāda uvāca

tvayaiva dattaṁ padam aindram ūrjitaṁ

hṛtaṁ tad evādya tathaiva śobhanam

manye mahān asya kṛto hy anugraho

vibhraṁśito yac chriya ātma-mohanāt

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; tvayā-by Your Lordship; eva-indeed; dattam-which had been given; padam-this position; aindram-of the King of heaven; ūrjitam-very, very great; hṛtam-has been taken away; tat-that; eva-indeed; adya-today; tathā-as; eva-indeed; śobhanam-beautiful; manye-I consider; mahān-very great; asya-of him (Bali Mahārāja); kṛtaḥ-has been done by You; hi-indeed; anugrahaḥ-mercy; vibhraṁśitaḥ-being bereft of; yat-because; śriyaḥ-from that opulence; ātma-mohanāt-which was covering the process of self-realization.

Prahlāda Mahārāja said: My Lord, it is Your Lordship who gave this Bali the very great opulence of the post of heavenly king, and now, today, it is You who have taken it all away. I think You have acted with equal beauty in both ways. Because his exalted position as King of heaven was putting him in the darkness of ignorance, You have done him a very merciful favor by taking away all his opulence.

As it is said, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ (Bhāg. 10.88.8). It is by the mercy of the Lord that one gets all material opulence, but if such material opulence causes one to become puffed up and forget the process of self-realization, the Lord certainly takes all the opulence away. The Lord bestows mercy upon His devotee by helping him find out his constitutional position. For that purpose, the Lord is always ready to help the devotee in every way. But material opulence is sometimes dangerous because it diverts one's attention to false prestige by giving one the impression that he is the owner and master of everything he surveys, although actually this is not the fact. To protect the devotee from such a misunderstanding, the Lord, showing special mercy, sometimes takes away his material possessions. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ.

TEXT 17

yayā hi vidvān api muhyate yatas

tat ko vicaṣṭe gatim ātmano yathā

tasmai namas te jagad-īśvarāya vai

nārāyaṇāyākhila-loka-sākṣiṇe

SYNONYMS

yayā-by which material opulence; hi-indeed; vidvān api-even a person fortunately advanced in education; muhyate-becomes bewildered; yataḥ-self-controlled; tat-that; kaḥ-who; vicaṣṭe-can search for; gatim-the progress; ātmanaḥ-of the self; yathā-properly; tasmai-unto Him; namaḥ-I offer my respectful obeisances; te-unto You; jagat-īśvarāya-unto the Lord of the universe; vai-indeed; nārāyaṇāya-unto His Lordship Nārāyaṇa; akhila-loka-sākṣiṇe-who are the witness of all creation.

Material opulence is so bewildering that it makes even a learned, self-controlled man forget to search for the goal of self-realization. But the Supreme Personality of Godhead, Nārāyaṇa, the Lord of the universe, can see everything by His will. Therefore I offer my respectful obeisances unto Him.

The words ko vicaṣṭe gatim ātmano yathā indicate that when one is puffed up by the false prestige of possessing material opulence, he certainly neglects the goal of self-realization. This is the position of the modern world. Because of so-called scientific improvements in material opulence, people have entirely given up the path of self-realization. Practically no one is interested in God, one's relationship with God or how one should act. Modern men have altogether forgotten such questions because they are mad for material possessions. If this kind of civilization continues, the time will soon come when the Supreme Personality of Godhead will take away all the material opulences. Then people will come to their senses.

TEXT 18

śrī-śuka uvāca

tasyānuśṛṇvato rājan

prahrādasya kṛtāñjaleḥ

hiraṇyagarbho bhagavān

uvāca madhusūdanam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-of Prahlāda Mahārāja; anuśṛṇvataḥ-so that he could hear; rājan-O King Parīkṣit; prahrādasya-of Prahlāda Mahārāja; kṛta-añjaleḥ-who was standing with folded hands; hiraṇyagarbhaḥ-Lord Brahmā; bhagavān-the most powerful; uvāca-said; madhusūdanam-unto Madhusūdana, the Personality of Godhead.

Śukadeva Gosvāmī continued: O King Parīkṣit, Lord Brahmā then began to speak to the Supreme Personality of Godhead, within the hearing of Prahlāda Mahārāja, who stood nearby with folded hands.

TEXT 19

baddhaṁ vīkṣya patiṁ sādhvī

tat-patnī bhaya-vihvalā

prāñjaliḥ praṇatopendraṁ

babhāṣe 'vāṅ-mukhī nṛpa

SYNONYMS

baddham-arrested; vīkṣya-seeing; patim-her husband; sādhvī-the chaste woman; tat-patnī-Bali Mahārāja's wife; bhaya-vihvalā-being very disturbed by fear; prāñjaliḥ-with folded hands; praṇatā-having offered obeisances; upendram-unto Vāmanadeva; babhāṣe-addressed; avāk-mukhī-with face downward; nṛpa-O Mahārāja Parīkṣit.

But Bali Mahārāja's chaste wife, afraid and aggrieved at seeing her husband arrested, immediately offered obeisances to Lord Vāmanadeva [Upendra]. She folded her hands and spoke as follows.

Although Lord Brahmā was speaking, he had to stop for a while because Bali Mahārāja's wife, Vindhyāvali, who was very agitated and afraid, wanted to say something.

TEXT 20

śrī-vindhyāvalir uvāca

krīḍārtham ātmana idaṁ tri-jagat kṛtaṁ te

svāmyaṁ tu tatra kudhiyo 'para īśa kuryuḥ

kartuḥ prabhos tava kim asyata āvahanti

tyakta-hriyas tvad-avaropita-kartṛ-vādāḥ

SYNONYMS

śrī-vindhyāvaliḥ uvāca-Vindhyāvali, the wife of Bali Mahārāja, said; krīḍā-artham-for the sake of pastimes; ātmanaḥ-of Yourself; idam-this; tri-jagat-the three worlds (this universe); kṛtam-was created; te-by You; svāmyam-proprietorship; tu-but; tatra-thereon; kudhiyaḥ-foolish rascals; apare-others; īśa-O my Lord; kuryuḥ-have established; kartuḥ-for the supreme creator; prabhoḥ-for the supreme maintainer; tava-for Your good self; kim-what; asyataḥ-for the supreme annihilator; āvahanti-they can offer; tyakta-hriyaḥ-shameless, without intelligence; tvat-by You; avaropita-falsely imposed because of a poor fund of knowledge; kartṛ-vādāḥ-the proprietorship of such foolish agnostics.

Śrīmatī Vindhyāvali said: O my Lord, You have created the entire universe for the enjoyment of Your personal pastimes, but foolish, unintelligent men have claimed proprietorship for material enjoyment. Certainly they are shameless agnostics. Falsely claiming proprietorship, they think they can give charity and enjoy. In such a condition, what good can they do for You, who are the independent creator, maintainer and annihilator of this universe?

Bali Mahārāja's wife, who was most intelligent, supported the arrest of her husband and accused him of having no intelligence because he had claimed proprietorship of the property of the Lord. Such a claim is a sign of demoniac life. Although the demigods, who are officials appointed by the Lord for management, are attached to materialistic enjoyment, they never claim to be proprietors of the universe, for they know that the actual proprietor of everything is the Supreme Personality of Godhead. This is the qualification of the demigods. But the demons, instead of accepting the exclusive proprietorship of the Supreme Personality of Godhead, claim the property of the universe for themselves through demarcations of nationalism. "This part is mine, and that part is yours," they say. "This part I can give in charity, and this part I can keep for my enjoyment." These are all demoniac conceptions. This is described in Bhagavad-gītā (16.13): idam adya mayā labdham imaṁ prāpsye manoratham. "Thus far I have acquired so much money and land. Now I have to add more and more. In this way I shall be the greatest proprietor of everything. Who can compete with me?" These are all demoniac conceptions.

Bali Mahārāja's wife accused Bali Mahārāja by saying that although the Supreme Personality of Godhead had arrested him, showing him extraordinary mercy, and although Bali Mahārāja was offering his body to the Supreme Lord for the Lord's third step, he was still in the darkness of ignorance. Actually the body did not belong to him, but because of his long-standing demoniac mentality he could not understand this. He thought that since he had been defamed for his inability to fulfill his promise of charity, and since the body belonged to him, he would free himself from defamation by offering his body. Actually, however, the body does not belong to anyone but the Supreme Personality of Godhead, by whom the body is given. As stated in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

The Lord is situated in the core of everyone's heart, and, according to the material desires of the living entity, the Lord offers a particular type of machine-the body-through the agency of the material energy. The body actually does not belong to the living entity; it belongs to the Supreme Personality of Godhead. Under the circumstances, how could Bali Mahārāja claim that the body belonged to him?

Thus Vindhyāvali, Bali Mahārāja's intelligent wife, prayed that her husband be released, by the Lord's causeless mercy. Otherwise, Bali Mahārāja was nothing but a shameless demon, specifically described as tyakta-hriyas tvad-avaropita-kartṛ-vādāḥ, a foolish person claiming proprietorship over the property of the Supreme Person. In the present age, Kali-yuga, the number of such shameless men, who are agnostics disbelieving in the existence of God, has increased. Trying to defy the authority of the Supreme Personality of Godhead, so-called scientists, philosophers and politicians manufacture plans and schemes for the destruction of the world. They cannot do anything good for the world, and unfortunately, because of Kali-yuga, they have plunged the affairs of the world into mismanagement. Thus there is a great need for the Kṛṣṇa consciousness movement for the benefit of innocent people who are being carried away by propaganda of such demons. If the present status quo is allowed to continue, people will certainly suffer more and more under the leadership of these demoniac agnostics.

TEXT 21

śrī-brahmovāca

bhūta-bhāvana bhūteśa

deva-deva jaganmaya

muñcainaṁ hṛta-sarvasvaṁ

nāyam arhati nigraham

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; bhūta-bhāvana-O Supreme Being, well-wisher of everyone, who can cause one to flourish; bhūta-īśa-O master of everyone; deva-deva-O worshipable Deity of the demigods; jagat-maya-O all-pervading one; muñca-please release; enam-this poor Bali Mahārāja; hṛta-sarvasvam-now bereft of everything; na-not; ayam-such a poor man; arhati-deserves; nigraham-punishment.

Lord Brahmā said: O well-wisher and master of all living entities, O worshipable Deity of all the demigods, O all-pervading Personality of Godhead, now this man has been sufficiently punished, for You have taken everything. Now You can release him. He does not deserve to be punished more.

When Lord Brahmā saw that Prahlāda Mahārāja and Vindhyāvali had already approached the Lord to ask mercy for Bali Mahārāja, he joined them and recommended Bali Mahārāja's release on the grounds of worldly calculations.

TEXT 22

kṛtsnā te 'nena dattā bhūr

lokāḥ karmārjitāś ca ye

niveditaṁ ca sarvasvam

ātmāviklavayā dhiyā

SYNONYMS

kṛtsnāḥ-all; te-unto You; anena-by Bali Mahārāja; dattāḥ-have been given or returned; bhūḥ lokāḥ-all land and all planets; karma-arjitāḥ ca-whatever he achieved by his pious activities; ye-all of which; niveditam ca-have been offered to You; sarvasvam-everything he possessed; ātmā-even his body; aviklavayā-without hesitation; dhiyā-by such intelligence.

Bali Mahārāja had already offered everything to Your Lordship. Without hesitation, he has offered his land, the planets and whatever else he earned by his pious activities, including even his own body.

TEXT 23

yat-pādayor aśaṭha-dhīḥ salilaṁ pradāya

dūrvāṅkurair api vidhāya satīṁ saparyām

apy uttamāṁ gatim asau bhajate tri-lokīṁ

dāśvān aviklava-manāḥ katham ārtim ṛcchet

SYNONYMS

yat-pādayoḥ-at the lotus feet of Your Lordship; aśaṭha-dhīḥ-a great-minded person who is without duplicity; salilam-water; pradāya-offering; dūrvā-with fully grown grass; aṅkuraiḥ-and with buds of flowers; api-although; vidhāya-offering; satīm-most exalted; saparyām-with worship; api-although; uttamām-the most highly elevated; gatim-destination; asau-such a worshiper; bhajate-deserves; tri-lokīm-the three worlds; dāśvān-giving to You; aviklava-manāḥ-without mental duplicity; katham-how; ārtim-the distressed condition of being arrested; ṛcchet-he deserves.

By offering even water, newly grown grass, or flower buds at Your lotus feet, those who maintain no mental duplicity can achieve the most exalted position within the spiritual world. This Bali Mahārāja, without duplicity, has now offered everything in the three worlds. How then can he deserve to suffer from arrest?

In Bhagavad-gītā (9.26) it is stated:

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

The Supreme Personality of Godhead is so kind that if an unsophisticated person, with devotion and without duplicity, offers at the lotus feet of the Lord a little water, a flower, a fruit or a leaf, the Lord accepts it. Then the devotee is promoted to Vaikuṇṭha, the spiritual world. Brahmā drew the Lord's attention to this subject and requested that He release Bali Mahārāja, who was suffering, being bound by the ropes of Varuṇa, and who had already given everything, including the three worlds and whatever he possessed.

TEXT 24

śrī-bhagavān uvāca

brahman yam anugṛhṇāmi

tad-viśo vidhunomy aham

yan-madaḥ puruṣaḥ stabdho

lokaṁ māṁ cāvamanyate

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; brahman-O Lord Brahmā; yam-unto anyone to whom; anugṛhṇāmi-I show My mercy; tat-his; viśaḥ-material opulence or riches; vidhunomi-take away; aham-I; yat-madaḥ-having false prestige due to this money; puruṣaḥ-such a person; stabdhaḥ-being dull-minded; lokam-the three worlds; mām ca-unto Me also; avamanyate-derides.

The Supreme Personality of Godhead said: My dear Lord Brahmā, because of material opulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My authority. To such a person I show special favor by first taking away all his possessions.

A civilization that has become godless because of material advancement in opulence is extremely dangerous. Because of great opulence, a materialist becomes so proud that he has no regard for anyone and even refuses to accept the authority of the Supreme Personality of Godhead. The result of such a mentality is certainly very dangerous. To show special favor, the Lord sometimes makes an example of someone like Bali Mahārāja, who was now bereft of all his possessions.

TEXT 25

yadā kadācij jīvātmā

saṁsaran nija-karmabhiḥ

nānā-yoniṣv anīśo 'yaṁ

pauruṣīṁ gatim āvrajet

SYNONYMS

yadā-when; kadācit-sometimes; jīva-ātmā-the living entity; saṁsaran-rotating in the cycle of birth and death; nija-karmabhiḥ-because of his own fruitive activities; nānā-yoniṣu-in different species of life; anīśaḥ-not independent (completely under the control of material nature); ayam-this living entity; pauruṣīm gatim-the situation of being human; āvrajet-wants to obtain.

While rotating in the cycle of birth and death again and again in different species because of his own fruitive activities, the dependent living entity, by good fortune, may happen to become a human being. This human birth is very rarely obtained.

The Supreme Personality of Godhead is fully independent. Thus it is not always a fact that a living being's loss of all opulence is a sign of the Supreme Lord's mercy upon him. The Lord can act any way He likes. He may take away one's opulence, or He may not. There are varieties of forms of life, and the Lord treats them according to the circumstances, as He chooses. Generally it is to be understood that the human form of life is one of great responsibility.

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu

"The living entity in material nature follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." (Bg. 13.22) After thus rotating through many, many forms of life in the cycle of birth and death, the living being gets a chance for a human form. Therefore every human being, especially one belonging to a civilized nation or culture, must be extremely responsible in his activities. He should not risk degradation in the next life. Because the body will change (tathā dehāntara-prāptir), we should be extremely careful. To see to the proper use of life is the purpose of Kṛṣṇa consciousness. The foolish living entity declares freedom from all control, but factually he is not free; he is fully under the control of material nature. He must therefore be most careful and responsible in the activities of his life.

TEXT 26

janma-karma-vayo-rūpa-

vidyaiśvarya-dhanādibhiḥ

yady asya na bhavet stambhas

tatrāyaṁ mad-anugrahaḥ

SYNONYMS

janma-by birth in an aristocratic family; karma-by wonderful activities, pious activities; vayaḥ-by age, especially youth, when one is capable of doing many things; rūpa-by personal beauty, which attracts everyone; vidyā-by education; aiśvarya-by opulence; dhana-by wealth; ādibhiḥ-by other opulences also; yadi-if; asya-of the possessor; na-not; bhavet-there is; stambhaḥ-pride; tatra-in such a condition; ayam-a person; mat-anugrahaḥ-should be considered to have received My special mercy.

If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youthful, if he has personal beauty, a good education and good wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead.

When in spite of possessing all these opulences a person is not proud, this means that he is fully aware that all his opulences are due to the mercy of the Supreme Personality of Godhead. He therefore engages all his possessions in the service of the Lord. A devotee knows very well that everything, even his body, belongs to the Supreme Lord. If one lives perfectly in such Kṛṣṇa consciousness, it is to be understood that he is especially favored by the Supreme Personality of Godhead. The conclusion is that one's being deprived of his wealth is not to be considered the special mercy of the Lord. If one continues in his opulent position but does not become unnecessarily proud, falsely thinking that he is the proprietor of everything, this is the Lord's special mercy.

TEXT 27

māna-stambha-nimittānāṁ

janmādīnāṁ samantataḥ

sarva-śreyaḥ-pratīpānāṁ

hanta muhyen na mat-paraḥ

SYNONYMS

māna-of false prestige; stambha-because of this impudence; nimittānām-which are the causes; janma-ādīnām-such as birth in a high family; samantataḥ-taken together; sarva-śreyaḥ-for the supreme benefit of life; pratīpānām-which are impediments; hanta-also; muhyet-becomes bewildered; na-not; mat-paraḥ-My pure devotee.

Although aristocratic birth and other such opulences are impediments to advancement in devotional service because they are causes of false prestige and pride, these opulences never disturb a pure devotee of the Supreme Personality of Godhead.

Devotees like Dhruva Mahārāja, who was given unlimited material opulence, have the special mercy of the Supreme Personality of Godhead. Once Kuvera wanted to give Dhruva Mahārāja a benediction, but although Dhruva Mahārāja could have asked him for any amount of material opulence, he instead begged Kuvera that he might continue his devotional service to the Supreme Personality of Godhead. When a devotee is fixed in his devotional service, there is no need for the Lord to deprive him of his material opulences. The Supreme Personality of Godhead never takes away material opulences achieved because of devotional service, although He sometimes takes away opulences achieved by pious activities. He does this to make a devotee prideless or put him in a better position in devotional service. If a special devotee is meant for preaching but does not give up his family life or material opulences to take to the service of the Lord, the Lord surely takes away his material opulences and establishes him in devotional service. Thus the pure devotee becomes fully engaged in propagating Kṛṣṇa consciousness.

TEXT 28

eṣa dānava-daityānām

agranīḥ kīrti-vardhanaḥ

ajaiṣīd ajayāṁ māyāṁ

sīdann api na muhyati

SYNONYMS

eṣaḥ-this Bali Mahārāja; dānava-daityānām-among the demons and unbelievers; agranīḥ-the foremost devotee; kīrti-vardhanaḥ-the most famous; ajaiṣīt-has already surpassed; ajayām-the insurmountable; māyām-material energy; sīdan-being bereft (of all material opulences); api-although; na-not; muhyati-is bewildered.

Bali Mahārāja has become the most famous among the demons and nonbelievers, for in spite of being bereft of all material opulences, he is fixed in his devotional service.

In this verse, the words sīdann api na muhyati are very important. A devotee is sometimes put into adversity while executing devotional service. In adversity, everyone laments and becomes aggrieved, but by the grace of the Supreme Personality of Godhead, a devotee, even in the worst condition, can understand that he is going through a severe examination by the Personality of Godhead. Bali Mahārāja passed all such examinations, as explained in the following verses.

TEXTS 29–30

kṣīṇa-rikthaś cyutaḥ sthānāt

kṣipto baddhaś ca śatrubhiḥ

jñātibhiś ca parityakto

yātanām anuyāpitaḥ

guruṇā bhartsitaḥ śapto

jahau satyaṁ na suvrataḥ

chalair ukto mayā dharmo

nāyaṁ tyajati satya-vāk

SYNONYMS

kṣīṇa-rikthaḥ-although bereft of all riches; cyutaḥ-fallen; sthānāt-from his superior position; kṣiptaḥ-forcefully thrown away; baddhaḥ ca-and forcefully bound; śatrubhiḥ-by his enemies; jñātibhiḥ ca-and by his family members or relatives; parityaktaḥ-deserted; yātanām-all kinds of suffering; anuyāpitaḥ-unusually severely suffered; guruṇā-by his spiritual master; bhartsitaḥ-rebuked; śaptaḥ-and cursed; jahau-gave up; satyam-truthfulness; na-not; su-vrataḥ-being fixed in his vow; chalaiḥ-pretentiously; uktaḥ-spoken; mayā-by Me; dharmaḥ-the religious principles; na-not; ayam-this Bali Mahārāja; tyajati-does give up; satya-vāk-being true to his word.

Although bereft of his riches, fallen from his original position, defeated and arrested by his enemies, rebuked and deserted by his relatives and friends, although suffering the pain of being bound and although rebuked and cursed by his spiritual master, Bali Mahārāja, being fixed in his vow, did not give up his truthfulness. It was certainly with pretension that I spoke about religious principles, but he did not give up religious principles, for he is true to his word.

Bali Mahārāja passed the severe test put before him by the Supreme Personality of Godhead. This is further proof of the Lord's mercy toward His devotee. The Supreme Personality of Godhead sometimes puts a devotee to severe tests that are almost unbearable. One could hardly even live under the conditions forced upon Bali Mahārāja. That Bali Mahārāja endured all these severe tests and austerities is the mercy of the Supreme Lord. The Lord certainly appreciates the devotee's forbearance, and it is recorded for the future glorification of the devotee. This was not an ordinary test. As described in this verse, hardly anyone could survive such a test, but for the future glorification of Bali Mahārāja, one of the mahājanas, the Supreme Personality of Godhead not only tested him but also gave him the strength to tolerate such adversity. The Lord is so kind to His devotee that when severely testing him the Lord gives him the necessary strength to be tolerant and continue to remain a glorious devotee.

TEXT 31

eṣa me prāpitaḥ sthānaṁ

duṣprāpam amarair api

sāvarṇer antarasyāyaṁ

bhavitendro mad-āśrayaḥ

SYNONYMS

eṣaḥ-Bali Mahārāja; me-by Me; prāpitaḥ-has achieved; sthānam-a place; duṣprāpam-extremely difficult to obtain; amaraiḥ api-even by the demigods; sāvarṇeḥ antarasya-during the period of the Manu known as Sāvarṇi; ayam-this Bali Mahārāja; bhavitā-will become; indraḥ-the lord of the heavenly planet; mat-āśrayaḥ-completely under My protection.

The Lord continued: Because of his great tolerance, I have given him a place not obtainable even by the demigods. He will become King of the heavenly planets during the period of the Manu known as Sāvarṇi.

This is the mercy of the Supreme Personality of Godhead. Even if the Lord takes away a devotee's material opulences, the Lord immediately offers him a position of which the demigods cannot even dream. There are many examples of this in the history of devotional service. One of them is the opulence of Sudāmā Vipra. Sudāmā Vipra suffered severe material scarcity, but he was not disturbed and did not deviate from devotional service. Thus he was ultimately given an exalted position by the mercy of Lord Kṛṣṇa. Here the word mad-āśrayaḥ is very significant. Because the Lord wanted to give Bali Mahārāja the exalted position of Indra, the demigods might naturally have been envious of him and might have fought to disturb his position. But the Supreme Personality of Godhead assured Bali Mahārāja that he would always remain under the Lord's protection (mad-āśrayaḥ).

TEXT 32

tāvat sutalam adhyāstāṁ

viśvakarma-vinirmitam

yad ādhayo vyādhayaś ca

klamas tandrā parābhavaḥ

nopasargā nivasatāṁ

sambhavanti mamekṣayā

SYNONYMS

tāvat-as long as you are not in the post of Lord Indra; sutalam-in the planet known as Sutala; adhyāstām-go live there and occupy the place; viśvakarma-vinirmitam-which is especially created by Viśvakarmā; yat-wherein; ādhayaḥ-miseries pertaining to the mind; vyādhayaḥ-miseries pertaining to the body; ca-also; klamaḥ-fatigue; tandrā-dizziness or laziness; parābhavaḥ-becoming defeated; na-not; upasargāḥ-symptoms of other disturbances; nivasatām-of those who live there; sambhavanti-become possible; mama-of Me; īkṣayā-by the special vigilance.

Until Bali Mahārāja achieves the position of King of heaven, he shall live on the planet Sutala, which was made by Viśvakarmā according to My order. Because it is especially protected by Me, it is free from mental and bodily miseries, fatigue, dizziness, defeat and all other disturbances. Bali Mahārāja, you may now go live there peacefully.

Viśvakarmā is the engineer or architect for the palatial buildings in the heavenly planets. Therefore, since he was engaged to construct the residential quarters of Bali Mahārāja, the buildings and palaces on the planet Sutala must at least equal those on the heavenly planets. A further advantage of this place designed for Bali Mahārāja was that he would not be disturbed by any outward calamity. Moreover, he would not be disturbed by mental or bodily miseries. These are all extraordinary features of the planet Sutala, where Bali Mahārāja would live.

In the Vedic literatures we find descriptions of many different planets where there are many, many palaces, hundreds and thousands of times better than those of which we have experience on this planet earth. When we speak of palaces, this naturally includes the idea of great cities and towns. Unfortunately, when modern scientists try to explore other planets they see nothing but rocks and sand. Of course, they may go on their frivolous excursions, but the students of the Vedic literature will never believe them or give them any credit for exploring other planets.

TEXT 33

indrasena mahārāja

yāhi bho bhadram astu te

sutalaṁ svargibhiḥ prārthyaṁ

jñātibhiḥ parivāritaḥ

SYNONYMS

indrasena-O Mahārāja Bali; mahārāja-O King; yāhi-better go; bhoḥ-O King; bhadram-all auspiciousness; astu-let there be; te-unto you; sutalam-in the planet known as Sutala; svargibhiḥ-by the demigods; prārthyam-desirable; jñātibhiḥ-by your family members; parivāritaḥ-surrounded.

O Bali Mahārāja [Indrasena], now you may go to the planet Sutala, which is desired even by the demigods. Live there peacefully, surrounded by your friends and relatives. All good fortune unto you.

Bali Mahārāja was transferred from the heavenly planet to the planet Sutala, which is hundreds of times better than heaven, as indicated by the words svargibhiḥ prārthyam. When the Supreme Personality of Godhead deprives His devotee of material opulences, this does not mean that the Lord puts him into poverty; rather, the Lord promotes him to a higher position. The Supreme Personality of Godhead did not ask Bali Mahārāja to separate from his family; instead, the Lord allowed him to stay with his family members (jñātibhiḥ parivāritaḥ).

TEXT 34

na tvām abhibhaviṣyanti

lokeśāḥ kim utāpare

tvac-chāsanātigān daityāṁś

cakraṁ me sūdayiṣyati

SYNONYMS

na-not; tvām-unto you; abhibhaviṣyanti-will be able to conquer; loka-īśāḥ-the predominating deities of the various planets; kim uta apare-what to speak of ordinary people; tvat-śāsana-atigān-who transgress your rulings; daityān-such demons; cakram-disc; me-My; sūdayiṣyati-will kill.

On the planet Sutala, not even the predominating deities of other planets, what to speak of ordinary people, will be able to conquer you. As far as the demons are concerned, if they transgress your rule, My disc will kill them.

TEXT 35

rakṣiṣye sarvato 'haṁ tvāṁ

sānugaṁ saparicchadam

sadā sannihitaṁ vīra

tatra māṁ drakṣyate bhavān

SYNONYMS

rakṣiṣye-shall protect; sarvataḥ-in all respects; aham-I; tvām-you; sa-anugam-with your associates; sa-paricchadam-with your paraphernalia; sadā-always; sannihitam-situated nearby; vīra-O great hero; tatra-there, in your place; mām-Me; drakṣyate-will be able to see; bhavān-you.

O great hero, I shall always be with you and give you protection in all respects along with your associates and paraphernalia. Moreover, you will always be able to see Me there.

TEXT 36

tatra dānava-daityānāṁ

saṅgāt te bhāva āsuraḥ

dṛṣṭvā mad-anubhāvaṁ vai

sadyaḥ kuṇṭho vinaṅkṣyati

SYNONYMS

tatra-in that place; dānava-daityānām-of the demons and the Dānavas; saṅgāt-because of the association; te-your; bhāvaḥ-mentality; āsuraḥ-demoniac; dṛṣṭvā-by observing; mat-anubhāvam-My superexcellent power; vai-indeed; sadyaḥ-immediately; kuṇṭhaḥ-anxiety; vinaṅkṣyati-will be destroyed.

Because there you will see My supreme prowess, your materialistic ideas and anxieties that have arisen from your association with the demons and Dānavas will immediately be vanquished.

The Lord assured Bali Mahārāja of all protection, and finally the Lord assured him of protection from the effects of bad association with the demons. Bali Mahārāja certainly became an exalted devotee, but he was somewhat anxious because his association was not purely devotional. The Supreme Personality of Godhead therefore assured him that his demoniac mentality would be annihilated. In other words, by the association of devotees, the demoniac mentality is vanquished.

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

(Bhāg. 3.25.25)

When a demon associates with devotees engaged in glorifying the Supreme Personality of Godhead, he gradually becomes a pure devotee.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Surrenders His Life."

Chapter Twenty-three

The Demigods Regain the Heavenly Planets

This chapter describes how Bali Mahārāja, along with his grandfather Prahlāda Mahārāja, entered the planet Sutala and how the Supreme Personality of Godhead allowed Indra to reenter the heavenly planet.

The great soul Bali Mahārāja experienced that the highest gain in life is to attain devotional service under the shelter of the Lord's lotus feet in full surrender. Being fixed in this conclusion, his heart full of ecstatic devotion and his eyes full of tears, he offered obeisances to the Personality of Godhead and then, with his associates, entered the planet known as Sutala. Thus the Supreme Personality of Godhead satisfied the desire of Aditi and reinstalled Lord Indra. Prahlāda Mahārāja, being aware of Bali's release from arrest, then described the transcendental pastimes of the Supreme Personality of Godhead in this material world. Prahlāda Mahārāja praised the Supreme Lord for creating the material world, for being equal to everyone and for being extremely liberal to the devotees, just like a desire tree. Indeed, Prahlāda Mahārāja said that the Lord is kind not only to His devotees but also to the demons. In this way he described the unlimited causeless mercy of the Supreme Personality of Godhead. Then, with folded hands, he offered his respectful obeisances unto the Lord, and after circumambulating the Lord he also entered the planet Sutala in accordance with the Lord's order. The Lord then ordered Śukrācārya to describe Bali Mahārāja's faults and discrepancies in executing the sacrificial ceremony. Śukrācārya became free from fruitive actions by chanting the holy name of the Lord, and he explained how chanting can diminish all the faults of the conditioned soul. He then completed Bali Mahārāja's sacrificial ceremony. All the great saintly persons accepted Lord Vāmanadeva as the benefactor of Lord Indra because He had returned Indra to his heavenly planet. They accepted the Supreme Personality of Godhead as the maintainer of all the affairs of the universe. Being very happy, Indra, along with his associates, placed Vāmanadeva before him and reentered the heavenly planet in their airplane. Having seen the wonderful activities of Lord Viṣṇu in the sacrificial arena of Bali Mahārāja, all the demigods, saintly persons, Pitās, Bhūtas and Siddhas glorified the Lord again and again. The chapter concludes by saying that the most auspicious function of the conditioned soul is to chant and hear about the glorious activities of Lord Viṣṇu.

TEXT 1

śrī-śuka uvāca

ity uktavantaṁ puruṣaṁ purātanaṁ

mahānubhāvo 'khila-sādhu-sammataḥ

baddhāñjalir bāṣpa-kalākulekṣaṇo

bhakty-utkalo gadgadayā girābravīt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktavantam-upon the order of the Supreme Personality of Godhead; puruṣam-unto the Supreme Personality of Godhead; purātanam-the oldest of everyone; mahā-anubhāvaḥ-Bali Mahārāja, who was a great and exalted soul; akhila-sādhu-sammataḥ-as approved by all saintly persons; baddha-añjaliḥ-with folded hands; bāṣpa-kala-ākula-īkṣaṇaḥ-whose eyes were filled with tears; bhakti-utkalaḥ-full of ecstatic devotion; gadgadayā-which were faltering in devotional ecstasy; girā-by such words; abravīt-said.

Śukadeva Gosvāmī said: When the supreme, ancient, eternal Personality of Godhead had thus spoken to Bali Mahārāja, who is universally accepted as a pure devotee of the Lord and therefore a great soul, Bali Mahārāja, his eyes filled with tears, his hands folded and his voice faltering in devotional ecstasy, responded as follows.

TEXT 2

śrī-balir uvāca

aho praṇāmāya kṛtaḥ samudyamaḥ

prapanna-bhaktārtha-vidhau samāhitaḥ

yal loka-pālais tvad-anugraho 'marair

alabdha-pūrvo 'pasade 'sure 'rpitaḥ

SYNONYMS

śrī-baliḥ uvāca-Bali Mahārāja said; aho-alas; praṇāmāya-to offer my respectful obeisances; kṛtaḥ-I did; samudyamaḥ-only an endeavor; prapanna-bhakta-artha-vidhau-in the regulative principles observed by pure devotees; samāhitaḥ-is capable; yat-that; loka-pālaiḥ-by the leaders of various planets; tvat-anugrahaḥ-Your causeless mercy; amaraiḥ-by the demigods; alabdha-pūrvaḥ-not achieved previously; apasade-unto a fallen person like me; asure-belonging to the asura community; arpitaḥ-endowed.

Bali Mahārāja said: What a wonderful effect there is in even attempting to offer respectful obeisances to You! I merely endeavored to offer You obeisances, but nonetheless the attempt was as successful as those of pure devotees. The causeless mercy You have shown to me, a fallen demon, was never achieved even by the demigods or the leaders of the various planets.

When Vāmanadeva appeared before Bali Mahārāja, Bali Mahārāja immediately wanted to offer Him respectful obeisances, but he was unable to do so because of the presence of Śukrācārya and other demoniac associates. The Lord is so merciful, however, that although Bali Mahārāja did not actually offer obeisances but only endeavored to do so within his mind, the Supreme Personality of Godhead blessed him with more mercy than even the demigods could ever expect. As confirmed in Bhagavad-gītā (2.40), svalpam apy asya dharmasya trāyate mahato bhayāt: "Even a little advancement on this path can protect one from the most dangerous type of fear." The Supreme Personality of Godhead is known as bhāva-grāhī janārdana because He takes only the essence of a devotee's attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone's heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhāva-grāhī janārdana because He takes the essence of one's devotional mentality.

TEXT 3

śrī-śuka uvāca

ity uktvā harim ānatya

brahmāṇaṁ sabhavaṁ tataḥ

viveśa sutalaṁ prīto

balir muktaḥ sahāsuraiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktvā-saying this; harim-unto the Supreme Personality of Godhead, Hari; ānatya-offering obeisances; brahmāṇam-unto Lord Brahmā; sa-bhavam-with Lord Śiva; tataḥ-thereafter; viveśa-he entered; sutalam-the planet Sutala; prītaḥ-being fully satisfied; baliḥ-Bali Mahārāja; muktaḥ-thus released; saha asuraiḥ-with his asura associates.

Śukadeva Gosvāmī continued: After speaking in this way, Bali Mahārāja offered his obeisances first to the Supreme Personality of Godhead, Hari, and then to Lord Brahmā and Lord Śiva. Thus he was released from the bondage of the nāga-pāśa [the ropes of Varuṇa], and in full satisfaction he entered the planet known as Sutala.

TEXT 4

evam indrāya bhagavān

pratyānīya triviṣṭapam

pūrayitvāditeḥ kāmam

aśāsat sakalaṁ jagat

SYNONYMS

evam-in this way; indrāya-unto King Indra; bhagavān-the Supreme Personality of Godhead; pratyānīya-giving back; tri-viṣṭapam-his supremacy in the heavenly planets; pūrayitvā-fulfilling; aditeḥ-of Aditi; kāmam-the desire; aśāsat-ruled; sakalam-complete; jagat-universe.

Thus having delivered the proprietorship of the heavenly planets to Indra and having fulfilled the desire of Aditi, mother of the demigods, the Supreme Personality of Godhead ruled the affairs of the universe.

TEXT 5

labdha-prasādaṁ nirmuktaṁ

pautraṁ vaṁśa-dharaṁ balim

niśāmya bhakti-pravaṇaḥ

prahrāda idam abravīt

SYNONYMS

labdha-prasādam-who had achieved the blessings of the Lord; nirmuktam-who was released from bondage; pautram-his grandson; vaṁśa-dharam-the descendant; balim-Bali Mahārāja; niśāmya-after overhearing; bhakti-pravaṇaḥ-in fully ecstatic devotion; prahrādaḥ-Prahlāda Mahārāja; idam-this; abravīt-spoke.

When Prahlāda Mahārāja heard how Bali Mahārāja, his grandson and descendant, had been released from bondage and had achieved the benediction of the Lord, he spoke as follows in a tone of greatly ecstatic devotion.

TEXT 6

śrī-prahrāda uvāca

nemaṁ viriñco labhate prasādaṁ

na śrīr na śarvaḥ kim utāpare 'nye

yan no 'surāṇām asi durga-pālo

viśvābhivandyair abhivanditāṅghriḥ

SYNONYMS

śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; na-not; imam-this; viriñcaḥ-even Lord Brahmā; labhate-can achieve; prasādam-benediction; na-nor; śrīḥ-the goddess of fortune; na-nor; śarvaḥ-Lord Śiva; kim uta-what to speak of; apare anye-others; yat-which benediction; naḥ-of us; asurāṇām-the demons; asi-You have become; durga-pālaḥ-the maintainer; viśva-abhivandyaiḥ-by personalities like Lord Brahmā and Lord Śiva, who are worshiped all over the universe; abhivandita-aṅghriḥ-whose lotus feet are worshiped.

Prahlāda Mahārāja said: O Supreme Personality of Godhead, You are universally worshiped; even Lord Brahmā and Lord Śiva worship Your lotus feet. Yet although You are such a great personality, You have kindly promised to protect us, the demons. I think that such kindness has never been achieved even by Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī, what to speak of other demigods or common people.

The word durga-pāla is significant. The word durga means "that which does not go very easily." Generally durga refers to a fort, which one cannot very easily enter. Another meaning of durga is "difficulty." Because the Supreme Personality of Godhead promised to protect Bali Mahārāja and his associates from all dangers, He is addressed here as durga-pāla, the Lord who gives protection from all miserable conditions.

TEXT 7

yat-pāda-padma-makaranda-niṣevaṇena

brahmādayaḥ śaraṇadāśnuvate vibhūtīḥ

kasmād vayaṁ kusṛtayaḥ khala-yonayas te

dākṣiṇya-dṛṣṭi-padavīṁ bhavataḥ praṇītāḥ

SYNONYMS

yat-of whom; pāda-padma-of the lotus flower of the feet; makaranda-of the honey; niṣevaṇena-by tasting the sweetness of rendering service; brahma-ādayaḥ-great personalities like Lord Brahmā; śaraṇa-da-O my Lord, supreme shelter of everyone; aśnuvate-enjoy; vibhūtīḥ-benedictions given by You; kasmāt-how; vayam-we; ku-sṛtayaḥ-all the rogues and thieves; khala-yonayaḥ-born of an envious dynasty, namely that of the demons; te-those asuras; dākṣiṇya-dṛṣṭi-padavīm-the position bestowed by the merciful glance; bhavataḥ-of Your Lordship; praṇītāḥ-have achieved.

O supreme shelter of everyone, great personalities like Brahmā enjoy their perfection simply by tasting the honey of rendering service at Your lotus feet. But as for us, who are all rogues and debauchees born of an envious family of demons, how have we received Your mercy? It has been possible only because Your mercy is causeless.

TEXT 8

citraṁ tavehitam aho 'mita-yogamāyā-

līlā-visṛṣṭa-bhuvanasya viśāradasya

sarvātmanaḥ samadṛśo 'viṣamaḥ svabhāvo

bhakta-priyo yad asi kalpataru-svabhāvaḥ

SYNONYMS

citram-very wonderful; tava īhitam-all Your activities; aho-alas; amita-unlimited; yogamāyā-of Your spiritual potency; līlā-by the pastimes; visṛṣṭa-bhuvanasya-of Your Lordship, by whom all the universes have been created; viśāradasya-of Your Lordship, who are expert in all respects; sarva-ātmanaḥ-of Your Lordship, who pervade all; sama-dṛśaḥ-and who are equal toward all; aviṣamaḥ-without differentiation; svabhāvaḥ-that is Your characteristic; bhakta-priyaḥ-under the circumstances You become favorable to the devotees; yat-because; asi-You are; kalpataru-svabhāvaḥ-having the characteristic of a desire tree.

O my Lord, Your pastimes are all wonderfully performed by Your inconceivable spiritual energy; and by her perverted reflection, the material energy, You have created all the universes. As the Supersoul of all living entities, You are aware of everything, and therefore You are certainly equal toward everyone. Nonetheless, You favor Your devotees. This is not partiality, however, for Your characteristic is just like that of a desire tree, which yields everything according to one's desire.

The Lord says in Bhagavad-gītā (9.29):

samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." The Supreme Personality of Godhead is certainly equal toward all living entities, but a devotee who fully surrenders at the lotus feet of the Lord is different from a nondevotee. In other words, everyone can take shelter at the lotus feet of the Lord to enjoy equal benedictions from the Lord, but nondevotees do not do so, and therefore they suffer the consequences created by the material energy. We can understand this fact by a simple example. The king or government is equal to all citizens. Therefore, if a citizen capable of receiving special favors from the government is offered such favors, this does not mean that the government is partial. One who knows how to receive favors from the authority can receive them, but one who does not neglects these favors and does not receive them. There are two classes of men-the demons and the demigods. The demigods are fully aware of the Supreme Lord's position, and therefore they are obedient to Him, but even if demons know about the supremacy of the Lord they purposely defy His authority. Therefore, the Lord makes distinctions according to the mentality of the living being, but otherwise He is equal to everyone. Like a desire tree, the Lord fulfills the desires of one who takes shelter of Him, but one who does not take such shelter is distinct from the surrendered soul. One who takes shelter at the lotus feet of the Lord is favored by the Lord, regardless of whether such a person is a demon or a demigod.

TEXT 9

śrī-bhagavān uvāca

vatsa prahrāda bhadraṁ te

prayāhi sutalālayam

modamānaḥ sva-pautreṇa

jñātīnāṁ sukham āvaha

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; vatsa-O My dear son; prahrāda-O Prahlāda Mahārāja; bhadram te-all auspiciousness unto you; prayāhi-please go; sutala-ālayam-to the place known as Sutala; modamānaḥ-in a spirit of jubilation; sva-pautreṇa-with your grandson (Bali Mahārāja); jñātīnām-of your relatives and friends; sukham-happiness; āvaha-just enjoy.

The Supreme Personality of Godhead said: My dear son Prahlāda, all good fortune unto you. For the time being, please go to the place known as Sutala and there enjoy happiness with your grandson and your other relatives and friends.

TEXT 10

nityaṁ draṣṭāsi māṁ tatra

gadā-pāṇim avasthitam

mad-darśana-mahāhlāda-

dhvasta-karma-nibandhanaḥ

SYNONYMS

nityam-constantly; draṣṭā-the seer; asi-you shall be; mām-unto Me; tatra-there (in Sutalaloka); gadā-pāṇim-with a club in My hand; avasthitam-situated there; mat-darśana-by seeing Me in that form; mahā-āhlāda-by the great transcendental bliss; dhvasta-having been vanquished; karma-nibandhanaḥ-the bondage of fruitive activities.

The Supreme Personality of Godhead assured Prahlāda Mahārāja: You shall be able to see Me there in My usual feature with conchshell, disc, club and lotus in My hand. Because of your transcendental bliss due to always personally seeing Me, you will have no further bondage to fruitive activities.

Karma-bandha, the bondage of fruitive activities, entails the repetition of birth and death. One performs fruitive activities in such a way that he creates another body for his next life. As long as one is attached to fruitive activities, he must accept another material body. This repeated acceptance of material bodies is called saṁsāra-bandhana. To stop this, a devotee is advised to see the Supreme Lord constantly. The kaniṣṭha-adhikārī, or neophyte devotee, is therefore advised to visit the temple every day and see the form of the Lord regularly. Thus the neophyte devotee can be freed from the bondage of fruitive activities.

TEXTS 11–12

śrī-śuka uvāca

ājñāṁ bhagavato rājan

prahrādo balinā saha

bāḍham ity amala-prajño

mūrdhny ādhāya kṛtāñjaliḥ

parikramyādi-puruṣaṁ

sarvāsura-camūpatiḥ

praṇatas tad-anujñātaḥ

praviveśa mahā-bilam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ājñām-the order; bhagavataḥ-of the Supreme Personality of Godhead; rājan-O King (Mahārāja Parīkṣit); prahrādaḥ-Mahārāja Prahlāda; balinā saha-accompanied by Bali Mahārāja; bāḍham-yes, sir, what You say is all right; iti-thus; amala-prajñaḥ-Prahlāda Mahārāja, who had clear intelligence; mūrdhni-on his head; ādhāya-accepting; kṛta-añjaliḥ-with folded hands; parikramya-after circumambulating; ādi-puruṣam-the supreme original person, Bhagavān; sarva-asura-camūpatiḥ-the master of all the chiefs of the demons; praṇataḥ-after offering obeisances; tat-anujñātaḥ-being permitted by Him (Lord Vāmana); praviveśa-entered; mahā-bilam-the planet known as Sutala.

Śrīla Śukadeva Gosvāmī said: Accompanied by Bali Mahārāja, my dear King Parīkṣit, Prahlāda Mahārāja, the master of all the chiefs of the demons, took the Supreme Lord's order on his head with folded hands. After saying yes to the Lord, circumambulating Him and offering Him respectful obeisances, he entered the lower planetary system known as Sutala.

TEXT 13

athāhośanasaṁ rājan

harir nārāyaṇo 'ntike

āsīnam ṛtvijāṁ madhye

sadasi brahma-vādinām

SYNONYMS

atha-thereafter; āha-said; uśanasam-unto Śukrācārya; rājan-O King; hariḥ-the Supreme Personality of Godhead; nārāyaṇaḥ-the Lord; antike-nearby; āsīnam-who was sitting; ṛtvijām madhye-in the group of all the priests; sadasi-in the assembly; brahma-vādinām-of the followers of Vedic principles.

Hari, the Supreme Personality of Godhead, Nārāyaṇa, thereafter addressed Śukrācārya, who was sitting nearby in the midst of the assembly with the priests [brahma, hotā, udgātā and adhvaryu]. O Mahārāja Parīkṣit, these priests were all brahma-vādīs, followers of the Vedic principles for performing sacrifices.

TEXT 14

brahman santanu śiṣyasya

karma-cchidraṁ vitanvataḥ

yat tat karmasu vaiṣamyaṁ

brahma-dṛṣṭaṁ samaṁ bhavet

SYNONYMS

brahman-O brāhmaṇa; santanu-please describe; śiṣyasya-of your disciple; karma-chidram-the discrepancies in the fruitive activities; vitanvataḥ-of he who was performing sacrifices; yat tat-that which; karmasu-in the fruitive activities; vaiṣamyam-discrepancy; brahma-dṛṣṭam-when it is judged by the brāhmaṇas; samam-equipoised; bhavet-it so becomes.

O best of the brāhmaṇas, Śukrācārya, please describe the fault or discrepancy in your disciple Bali Mahārāja, who engaged in performing sacrifices. This fault will be nullified when judged in the presence of qualified brāhmaṇas.

When Bali Mahārāja and Prahlāda Mahārāja had departed for the planet Sutala, Lord Viṣṇu asked Śukrācārya what the fault was in Bali Mahārāja for which Śukrācārya had cursed him. It might be argued that since Bali Mahārāja had now left the scene, how could his faults be judged? In reply to this, Lord Viṣṇu informed Śukrācārya that there was no need for Bali Mahārāja's presence, for his faults and discrepancies could be nullified if judged before the brāhmaṇas. As will be seen in the next verse, Bali Mahārāja had no faults; Śukrācārya had unnecessarily cursed him. Nonetheless, this was better for Bali Mahārāja. Being cursed by Śukrācārya, Bali Mahārāja was deprived of all his possessions, with the result that the Supreme Personality of Godhead favored him for his strong faith in devotional service. Of course, a devotee is not required to engage in fruitive activities. As stated in the śāstra, sarvārhaṇam acyutejyā (Bhāg. 4.31.14). By worshiping Acyuta, the Supreme Personality of Godhead, one satisfies everyone. Because Bali Mahārāja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices.

TEXT 15

śrī-śukra uvāca

kutas tat-karma-vaiṣamyaṁ

yasya karmeśvaro bhavān

yajñeśo yajña-puruṣaḥ

sarva-bhāvena pūjitaḥ

SYNONYMS

śrī-śukraḥ uvāca-Śrī Śukrācārya said; kutaḥ-where is that; tat-of him (Bali Mahārāja); karma-vaiṣamyam-discrepancy in discharging fruitive activities; yasya-of whom (Bali Mahārāja); karma-īśvaraḥ-the master of all fruitive activities; bhavān-Your Lordship; yajña-īśaḥ-You are the enjoyer of all sacrifices; yajña-puruṣaḥ-You are the person for whose pleasure all sacrifices are offered; sarva-bhāvena-in all respects; pūjitaḥ-having worshiped.

Śukrācārya said: My Lord, You are the enjoyer and lawgiver in all performances of sacrifice, and You are the yajña-puruṣa, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of discrepancies or faults in his performances of sacrifice?

In Bhagavad-gītā (5.29) the Lord says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the Lord, the supreme proprietor, is the actual person to he satisfied by the performance of yajñas. The Viṣṇu Purāṇa (3.8.9) says:

varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nanyat tat-toṣa-kāraṇam

All the Vedic ritualistic sacrifices are performed for the purpose of satisfying Lord Viṣṇu, the yajña-puruṣa. The divisions of society-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa-are all meant to satisfy the Supreme Lord, Viṣṇu. To act according to this principle of the varṇāśrama institution is called varṇāśramācaraṇa. In Śrīmad-Bhāgavatam (1.2.13), Sūta Gosvāmī says:

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam

"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead." Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahārāja had satisfied the Lord, he had no faults, and Śukrācārya admitted that cursing him was not good.

TEXT 16

mantratas tantrataś chidraṁ

deśa-kālārha-vastutaḥ

sarvaṁ karoti niśchidram

anusaṅkīrtanaṁ tava

SYNONYMS

mantrataḥ-in pronouncing the Vedic mantras improperly; tantrataḥ-in insufficient knowledge for following regulative principles; chidram-discrepancy; deśa-in the matter of country; kāla-and time; arha-and recipient; vastutaḥ-and paraphernalia; sarvam-all these; karoti-makes; niśchidram-without discrepancy; anusaṅkīrtanam-constantly chanting the holy name; tava-of Your Lordship.

There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship's holy name is chanted, everything becomes faultless.

Śrī Caitanya Mahāprabhu has recommended:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Bṛhan-nāradīya Purāṇa 38.126) In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saṅkīrtana, constant chanting of the holy name of the Lord. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.29). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord's holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajñas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Śrī Caitanya Mahāprabhu (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ). Although Śukrācārya was a strict brāhmaṇa addicted to ritualistic activities, he also admitted, niśchidram anusaṅkīrtanaṁ tava: "My Lord, constant chanting of the holy name of Your Lordship makes everything perfect." In Kali-yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Śrīla Jīva Gosvāmī has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Kṛṣṇa consciousness movement we therefore give special stress to the chanting of the Hare Kṛṣṇa mantra in all activities.

TEXT 17

tathāpi vadato bhūman

kariṣyāmy anuśāsanam

etac chreyaḥ paraṁ puṁsāṁ

yat tavājñānupālanam

SYNONYMS

tathāpi-although there was no fault on the part of Bali Mahārāja; vadataḥ-because of your order; bhūman-O Supreme; kariṣyāmi- I must execute; anuśāsanam-because it is Your order; etat-this is; śreyaḥ-that which is the most auspicious; param-supreme; puṁsām-of all persons; yat-because; tava ājñā-anupālanam-to obey Your order.

Lord Viṣṇu, I must nonetheless act in obedience to Your order because obeying Your order is most auspicious and is the first duty of everyone.

TEXT 18

śrī-śuka uvāca

pratinandya harer ājñām

uśanā bhagavān iti

yajña-cchidraṁ samādhatta

baler viprarṣibhiḥ saha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pratinandya-offering all obeisances; hareḥ-of the Personality of Godhead; ājñām-the order; uśanāḥ-Śukrācārya; bhagavān-the most powerful; iti-thus; yajña-chidram-discrepancies in the performance of sacrifices; samādhatta-made it a point to fulfill; baleḥ-of Bali Mahārāja; vipra-ṛṣibhiḥ-the best brāhmaṇas; saha-along with.

Śukadeva Gosvāmī continued: In this way, the most powerful Śukrācārya accepted the order of the Supreme Personality of Godhead with full respect. Along with the best brāhmaṇas, he began to compensate for the discrepancies in the sacrifices performed by Bali Mahārāja.

TEXT 19

evaṁ baler mahīṁ rājan

bhikṣitvā vāmano hariḥ

dadau bhrātre mahendrāya

tridivaṁ yat parair hṛtam

SYNONYMS

evam-thus; baleḥ-from Bali Mahārāja; mahīm-the land; rājan-O King Parīkṣit; bhikṣitvā-after begging; vāmanaḥ-His Lordship Vāmana; hariḥ-the Supreme Personality of Godhead; dadau-delivered; bhrātre-unto His brother; mahā-indrāya-Indra, the King of heaven; tridivam-the planetary system of the demigods; yat-which; paraiḥ-by others; hṛtam-was taken.

O King Parīkṣit, thus having taken all the land of Bali Mahārāja by begging, the Supreme Personality of Godhead, Lord Vāmanadeva, delivered to His brother Indra all the land taken away by Indra's enemy.

TEXTS 20–21

prajāpati-patir brahmā

devarṣi-pitṛ-bhūmipaiḥ

dakṣa-bhṛgv-aṅgiro-mukhyaiḥ

kumāreṇa bhavena ca

kaśyapasyāditeḥ prītyai

sarva-bhūta-bhavāya ca

lokānāṁ loka-pālānām

akarod vāmanaṁ patim

SYNONYMS

prajāpati-patiḥ-the master of all Prajāpatis; brahmā-Lord Brahmā; deva-with the demigods; ṛṣi-with the great saintly persons; pitṛ-with the inhabitants of Pitṛloka; bhūmipaiḥ-with the Manus; dakṣa-with Dakṣa; bhṛgu-with Bhṛgu Muni; aṅgiraḥ-with Aṅgirā Muni; mukhyaiḥ-with all the chiefs of the various planetary systems; kumāreṇa-with Kārttikeya; bhavena-with Lord Śiva; ca-also; kaśyapasya-of Kaśyapa Muni; aditeḥ-of Aditi; prītyai-f or the pleasure; sarva-bhūta-bhavāya-for the auspiciousness of all living entities; ca-also; lokānām-of all planetary systems; loka-pālānām-of the predominating persons in all planets; akarot-made; vāmanam-Lord Vāmana; patim-the supreme leader.

Lord Brahmā [the master of King Dakṣa and all other Prajāpatis], accompanied by all the demigods, the great saintly persons, the inhabitants of Pitṛloka, the Manus, the munis, and such leaders as Dakṣa, Bhṛgu and Aṅgirā, as well as Kārttikeya and Lord Śiva, accepted Lord Vāmanadeva as the protector of everyone. He did this for the pleasure of Kaśyapa Muni and his wife Aditi and for the welfare of all the inhabitants of the universe, including their various leaders.

TEXTS 22–23

vedānāṁ sarva-devānāṁ

dharmasya yaśasaḥ śriyaḥ

maṅgalānāṁ vratānāṁ ca

kalpaṁ svargāpavargayoḥ

upendraṁ kalpayāṁ cakre

patiṁ sarva-vibhūtaye

tadā sarvāṇi bhūtāni

bhṛśaṁ mumudire nṛpa

SYNONYMS

vedānām-(for the protection) of all the Vedas; sarva-devānām-of all the demigods; dharmasya-of all principles of religion; yaśasaḥ-of all fame; śriyaḥ-of all opulences; maṅgalānām-of all auspiciousness; vratānām ca-and of all vows; kalpam-the most expert; svarga-apavargayoḥ-of elevation to the heavenly planets or liberation from material bondage; upendram-Lord Vāmanadeva; kalpayām cakre-they made it the plan; patim-the master; sarva-vibhūtaye-for all purposes; tadā-at that time; sarvāṇi-all; bhūtāni-living entities; bhṛśam-very much; mumudire-became happy; nṛpa-O King.

O King Parīkṣit, Indra was considered the King of all the universe, but the demigods, headed by Lord Brahmā, wanted Upendra, Lord Vāmanadeva, as the protector of the Vedas, the principles of religion, fame, opulence, auspiciousness, vows, elevation to the higher planetary system, and liberation. Thus they accepted Upendra, Lord Vāmanadeva, as the supreme master of everything. This decision made all living entities extremely happy.

TEXT 24

tatas tv indraḥ puraskṛtya

deva-yānena vāmanam

loka-pālair divaṁ ninye

brahmaṇā cānumoditaḥ

SYNONYMS

tataḥ-thereafter; tu-but; indraḥ-the King of heaven; puraskṛtya-keeping forward; deva-yānena-by an airplane used by the demigods; vāmanam-Lord Vāmana; loka-pālaiḥ-with the chiefs of all other planets; divam-to the heavenly planets; ninye-brought; brahmaṇā-by Lord Brahmā; ca-also; anumoditaḥ-being approved.

Thereafter, along with all the leaders of the heavenly planets, Indra, the King of heaven, placed Lord Vāmanadeva before him and, with the approval of Lord Brahmā, brought Him to the heavenly planet in a celestial airplane.

TEXT 25

prāpya tri-bhuvanaṁ cendra

upendra-bhuja-pālitaḥ

śriyā paramayā juṣṭo

mumude gata-sādhvasaḥ

SYNONYMS

prāpya-after obtaining; tri-bhuvanam-the three worlds; ca-also; indraḥ-the King of heaven; upendra-bhuja-pālitaḥ-being protected by the arms of Vāmanadeva, Upendra; śriyā-by opulence; paramayā-by supreme; juṣṭaḥ-thus being served; mumude-enjoyed; gata-sādhvasaḥ-without fear of the demons.

Indra, King of heaven, being protected by the arms of Vāmanadeva, the Supreme Personality of Godhead, thus regained his rule of the three worlds and was reinstated in his own position, supremely opulent, fearless and fully satisfied.

TEXTS 26–27

brahmā śarvaḥ kumāraś ca

bhṛgv-ādyā munayo nṛpa

pitaraḥ sarva-bhūtāni

siddhā vaimānikāś ca ye

sumahat karma tad viṣṇor

gāyantaḥ param adbhutam

dhiṣṇyāni svāni te jagmur

aditiṁ ca śaśaṁsire

SYNONYMS

brahmā-Lord Brahmā; śarvaḥ-Lord Śiva; kumāraḥ ca-also Lord Kārttikeya; bhṛgu-ādyāḥ-headed by Bhṛgu Muni, one of the seven ṛṣis; munayaḥ-the saintly persons; nṛpa-O King; pitaraḥ-the inhabitants of Pitṛloka; sarva-bhūtāni-other living entities; siddhāḥ-the residents of Siddhaloka; vaimānikāḥ ca-human beings who can travel everywhere in outer space by airplane; ye-such persons; sumahat-highly praiseworthy; karma-activities; tat-all those (activities); viṣṇoḥ-done by Lord Viṣṇu; gāyantaḥ-glorifying; param adbhutam-uncommon and wonderful; dhiṣṇyāni-to their respective planets; svāni-own; te-all of them; jagmuḥ-departed; aditim ca-as well as Aditi; śaśaṁsire-praised all these activities of the Lord.

Lord Brahmā, Lord Śiva, Lord Kārttikeya, the great sage Bhṛgu, other saintly persons, the inhabitants of Pitṛloka and all other living entities present, including the inhabitants of Siddhaloka and living entities who travel in outer space by airplane, all glorified the uncommon activities of Lord Vāmanadeva. O King, while chanting about and glorifying the Lord, they returned to their respective heavenly planets. They also praised the position of Aditi.

TEXT 28

sarvam etan mayākhyātaṁ

bhavataḥ kula-nandana

urukramasya caritaṁ

śrotṝṇām agha-mocanam

SYNONYMS

sarvam-all; etat-these incidents; mayā-by me; ākhyātam-have been described; bhavataḥ-of you; kula-nandana-O Mahārāja Parīkṣit, the pleasure of your dynasty; urukramasya-of the Supreme Personality of Godhead; caritam-activities; śrotṝṇām-of the audience; agha-mocanam-such hearing of the Lord's activities certainly vanquishes the results of sinful activities.

O Mahārāja Parīkṣit, pleasure of your dynasty, I have now described to you everything about the wonderful activities of the Supreme Personality of Godhead Vāmanadeva. Those who hear about this are certainly freed from all the results of sinful activities.

TEXT 29

pāraṁ mahimna uruvikramato gṛṇāno

yaḥ pārthivāni vimame sa rajāṁsi martyaḥ

kiṁ jāyamāna uta jāta upaiti martya

ity āha mantra-dṛg ṛṣiḥ puruṣasya yasya

SYNONYMS

pāram-the measurement; mahimnaḥ-of the glories; uruvikramataḥ-of the Supreme Personality of Godhead, who acts wonderfully; gṛṇānaḥ-can count; yaḥ-a person who; pārthivāni-of the whole planet earth; vimame-can count; saḥ-he; rajāṁsi-the atoms; martyaḥ-a human being who is subject to death; kim-what; jāyamānaḥ-one who will take birth in the future; uta-either; jātaḥ-one who is already born; upaiti-can do; martyaḥ-a person subject to death; iti-thus; āha-said; mantra-dṛk-who could foresee the Vedic mantras; ṛṣiḥ-the great saintly Vasiṣṭha Muni; puruṣasya-of the supreme person; yasya-of whom.

One who is subject to death cannot measure the glories of the Supreme Personality of Godhead, Trivikrama, Lord Viṣṇu, any more than he can count the number of atoms on the entire planet earth. No one, whether born already or destined to take birth, is able to do this. This has been sung by the great sage Vasiṣṭha.

Vasiṣṭha Muni has given a mantra about Lord Viṣṇu: na te viṣṇor jāyamāno na jāto mahimnaḥ pāram anantam āpa. No one can estimate the extent of the uncommonly glorious activities of Lord Viṣṇu. Unfortunately, there are so-called scientists who are subject to death at every moment but are trying to understand by speculation the wonderful creation of the cosmos. This is a foolish attempt. Long, long ago, Vasiṣṭha Muni said that no one in the past could measure the glories of the Lord and that no one can do so in the future. One must simply be satisfied with seeing the glorious activities of the Supreme Lord's creation. The Lord therefore says in Bhagavad-gītā (10.42), viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: "With a single fragment of Myself, I pervade and support this entire universe." The material world consists of innumerable universes, each one full of innumerable planets, which are all considered to be products of the Supreme Personality of Godhead's material energy. Yet this is only one fourth of God's creation. The other three fourths of creation constitute the spiritual world. Among the innumerable planets in only one universe, the so-called scientists cannot understand even the moon and Mars, but they try to defy the creation of the Supreme Lord and His uncommon energy. Such men have been described as crazy. Nūnaṁ pramattaḥ kurute vikarma (Bhāg. 5.5.4). Such crazy men unnecessarily waste time, energy and money in attempting to defy the glorious activities of Urukrama, the Supreme Personality of Godhead.

TEXT 30

ya idaṁ deva-devasya

harer adbhuta-karmaṇaḥ

avatārānucaritaṁ

śṛṇvan yāti parāṁ gatim

SYNONYMS

yaḥ-anyone who; idam-this; deva-devasya-of the Supreme Personality of Godhead, who is worshiped by the demigods; hareḥ-of Lord Kṛṣṇa, Hari; adbhuta-karmaṇaḥ-whose activities are all wonderful; avatāra-anucaritam-activities performed in His different incarnations; śṛṇvan-if one continues to hear; yāti-he goes; parām gatim-to the supreme perfection, back home, back to Godhead.

If one hears about the uncommon activities of the Supreme Personality of Godhead in His various incarnations, he is certainly elevated to the higher planetary system or even brought back home, back to Godhead.

TEXT 31

kriyamāṇe karmaṇīdaṁ

daive pitrye 'tha mānuṣe

yatra yatrānukīrtyeta

tat teṣāṁ sukṛtaṁ viduḥ

SYNONYMS

kriyamāṇe-upon the performance; karmaṇi-of a ritualistic ceremony; idam-this description of the characteristics of Vāmanadeva; daive-to please the demigods; pitrye-or to please the forefathers, as in a śrāddha ceremony; atha-either; mānuṣe-for the pleasure of human society, as in marriages; yatra-wherever; yatra-whenever; anukīrtyeta-is described; tat-that; teṣām-for them; sukṛtam-auspicious; viduḥ-everyone should understand.

Whenever the activities of Vāmanadeva are described in the course of a ritualistic ceremony, whether the ceremony be performed to please the demigods, to please one's forefathers in Pitṛloka, or to celebrate a social event like a marriage, that ceremony should be understood to be extremely auspicious.

There are three kinds of ceremonies-specifically, ceremonies to please the Supreme Personality of Godhead or the demigods, those performed for social celebrations like marriages and birthdays, and those meant to please the forefathers, like the śrāddha ceremony. In all these ceremonies, large amounts of money are spent for various activities, but here it is suggested that if along with this there is recitation of the wonderful activities of Vāmanadeva, certainly the ceremony will be carried out successfully and will be free of all discrepancies.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods Regain the Heavenly planets."

Chapter Twenty-four

Matsya, the Lord's Fish Incarnation

This chapter describes the Supreme Personality of Godhead's incarnation as a fish, and it also describes the saving of Mahārāja Satyavrata from an inundation.

The Supreme Personality of Godhead expands Himself by svāṁśa (His personal expansions) and vibhinnāṁśa (His expansions as the living entities). As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Supreme Personality of Godhead appears on this planet for the protection of the sādhus, or devotees, and for the destruction of the miscreants, or nondevotees. He especially descends to give protection to the cows, the brāhmaṇas, the demigods, the devotees and the Vedic system of religion. Thus He appears in various forms-sometimes as a fish, sometimes a boar, sometimes Nṛsiṁhadeva, sometimes Vāmanadeva and so on-but in any form or incarnation, although He comes within the atmosphere of the material modes of nature, He is unaffected. This is a sign of His supreme controlling power. Although He comes within the material atmosphere, māyā cannot touch Him. Therefore, no material qualities can be attributed to Him in any degree.

Once, at the end of the previous kalpa, a demon named Hayagrīva wanted to take the Vedic knowledge away from Lord Brahmā at the time of annihilation. Therefore the Supreme Personality of Godhead took the incarnation of a fish at the beginning of the period of Svāyambhuva Manu and saved the Vedas. During the reign of Cākṣuṣa Manu there was a king named Satyavrata, who was a great pious ruler. To save him, the Lord appeared as the fish incarnation for a second time. King Satyavrata later became the son of the sun-god and was known as Śrāddhadeva. He was established as Manu by the Supreme Personality of Godhead.

To receive the favor of the Supreme Personality of Godhead, King Satyavrata engaged in the austerity of subsisting only by drinking water. Once, while performing this austerity on the bank of the Kṛtamālā River and offering oblations of water with the palm of his hand, he found a small fish. The fish appealed to the King for protection, asking the King to keep Him in a safe place. Although the King did not know that the small fish was the Supreme Personality of Godhead Himself, as a king he gave shelter to the fish and kept Him in a water jug. The fish, being the Supreme Personality of Godhead, wanted to show His potency to King Satyavrata, and thus He immediately expanded His body in such a way that He could no longer be kept in the jug of water. The King then put the fish in a big well, but the well was also too small. Then the King put the fish in a lake, but the lake was also unsuitable. Finally the King put the fish in the sea, but even the sea could not accommodate Him. Thus the King understood that the fish was no one else but the Supreme Personality of Godhead, and he requested the Lord to describe His incarnation as a fish. The Personality of Godhead, being pleased with the King, informed him that within a week there would be an inundation throughout the universe and that the fish incarnation would protect the King, along with the ṛṣis, herbs, seeds and other living entities, in a boat, which would be attached to the fish's horn. After saying this, the Lord disappeared. King Satyavrata offered respectful obeisances to the Supreme Lord and continued to meditate upon Him. In due course of time, annihilation took place, and the King saw a boat coming near. After getting aboard with learned brāhmaṇas and saintly persons, he offered prayers to worship the Supreme Personality of Godhead. The Supreme Lord is situated in everyone's heart, and thus he taught Mahārāja Satyavrata and the saintly persons about Vedic knowledge from the core of the heart. King Satyavrata took his next birth as Vaivasvata Manu, who is mentioned in Bhagavad-gītā. Vivasvān manave prāha: the sun-god spoke the science of Bhagavad-gītā to his son Manu. Because of being the son of Vivasvān, this Manu is known as Vaivasvata Manu.

TEXT 1

śrī-rājovāca

bhagavañ chrotum icchāmi

harer adbhuta-karmaṇaḥ

avatāra-kathām ādyāṁ

māyā-matsya-viḍambanam

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; bhagavan-O most powerful; śrotum-to hear; icchāmi-I desire; hareḥ-of the Supreme Personality of Godhead, Hari; adbhuta-karmaṇaḥ-whose activities are wonderful; avatāra-kathām-pastimes of the incarnation; ādyām-first; māyā-matsya-viḍambanam-which is simply an imitation of a fish.

Mahārāja Parīkṣit said: The Supreme Personality of Godhead, Hari, is eternally situated in His transcendental position, yet He descends to this material world and manifests Himself in various incarnations. His first incarnation was that of a great fish. O most powerful Śukadeva Gosvāmī, I wish to hear from you the pastimes of that fish incarnation.

The Supreme Personality of Godhead is all-powerful, yet He accepted the form of an uncommon fish. This is one of the ten original incarnations of the Lord.

TEXTS 2–3

yad-artham adadhād rūpaṁ

mātsyaṁ loka-jugupsitam

tamaḥ-prakṛti-durmarṣaṁ

karma-grasta iveśvaraḥ

etan no bhagavan sarvaṁ

yathāvad vaktum arhasi

uttamaśloka-caritaṁ

sarva-loka-sukhāvaham

SYNONYMS

yat-artham-for what purpose; adadhāt-accepted; rūpam-form; mātsyam-of a fish; loka-jugupsitam-which is certainly not very favorable in this world; tamaḥ-in the mode of ignorance; prakṛti-such behavior; durmarṣam-which is certainly very painful and condemned; karma-grastaḥ-one who is under the laws of karma; iva-like; īśvaraḥ-the Supreme Personality of Godhead; etat-all these facts; naḥ-unto us; bhagavan-O most powerful sage; sarvam-everything; yathāvat-properly; vaktum arhasi-kindly describe; uttamaśloka-caritam-the pastimes of the Supreme Personality of Godhead; sarva-loka-sukha-āvaham-by hearing of which everyone becomes happy.

What was the purpose for which the Supreme Personality of Godhead accepted the abominable form of a fish, exactly as an ordinary living being accepts different forms under the laws of karma? The form of a fish is certainly condemned and full of terrible pain. O my lord, what was the purpose of this incarnation? Kindly explain this to us, for hearing about the pastimes of the Lord is auspicious for everyone.

Parīkṣit Mahārāja's question to Śukadeva Gosvāmī was based on this principle stated by the Lord Himself in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." The Lord appears in each incarnation to save the world from irreligious principles and especially to protect His devotees (paritrāṇāya sādhūnām). Vāmanadeva, for example, appeared to save the devotee Bali Mahārāja. Similarly, when the Supreme Personality of Godhead accepted the abominable form of a fish, He must have done so to favor some devotee. Parīkṣit Mahārāja was eager to know about the devotee for whom the Supreme Lord accepted this form.

TEXT 4

śrī-sūta uvāca

ity ukto viṣṇu-rātena

bhagavān bādarāyaṇiḥ

uvāca caritaṁ viṣṇor

matsya-rūpeṇa yat kṛtam

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; iti uktaḥ-thus being questioned; viṣṇu-rātena-by Mahārāja Parīkṣit, known as Viṣṇurāta; bhagavān-the most powerful; bādarāyaṇiḥ-the son of Vyāsadeva, Śukadeva Gosvāmī; uvāca-said; caritam-the pastimes; viṣṇoḥ-of Lord Viṣṇu; matsya-rūpeṇa-by Him in the form of a fish; yat-whatever; kṛtam-was done.

Sūta Gosvāmī said: When Parīkṣit Mahārāja thus inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes of the Lord's incarnation as a fish.

TEXT 5

śrī-śuka uvāca

go-vipra-sura-sādhūnāṁ

chandasām api ceśvaraḥ

rakṣām icchaṁs tanūr dhatte

dharmasyārthasya caiva hi

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; go-of the cows; vipra-of the brāhmaṇas; sura-of the demigods; sādhūnām-and of the devotees; chandasām api-even of the Vedic literature; ca-and; īśvaraḥ-the supreme controller; rakṣām-the protection; icchan-desiring; tanūḥ dhatte-accepts the forms of incarnations; dharmasya-of the principles of religion; arthasya-of the principles of the purpose of life; ca-and; eva-indeed; hi-certainly.

Śrī Śukadeva Gosvāmī said: O King, for the sake of protecting the cows, brāhmaṇas, demigods, devotees, the Vedic literature, religious principles, and principles to fulfill the purpose of life, the Supreme Personality of Godhead accepts the forms of incarnations.

The Supreme Personality of Godhead generally appears in various types of incarnations to give protection to the cows and brāhmaṇas. The Lord is described as go-brāhmaṇa-hitāya ca; in other words, He is always eager to benefit the cows and brāhmaṇas. When Lord Kṛṣṇa appeared, He purposefully became a cowherd boy and showed personally how to give protection to the cows and calves. Similarly, He showed respect to Sudāmā Vipra, a real brāhmaṇa. From the Lord's personal activities, human society should learn how to give protection specifically to the brāhmaṇas and cows. Then the protection of religious principles, fulfillment of the aim of life and protection of Vedic knowledge can be achieved. Without protection of cows, brahminical culture cannot be maintained; and without brahminical culture, the aim of life cannot be fulfilled. The Lord, therefore, is described as go-brāhmaṇa-hitāya because His incarnation is only for the protection of the cows and brāhmaṇas. Unfortunately, because in Kali-yuga there is no protection of the cows and brahminical culture, everything is in a precarious position. If human society wants to be exalted, the leaders of society must follow the instructions of Bhagavad-gītā and give protection to the cows, the brāhmaṇas and brahminical culture.

TEXT 6

uccāvaceṣu bhūteṣu

caran vāyur iveśvaraḥ

noccāvacatvaṁ bhajate

nirguṇatvād dhiyo guṇaiḥ

SYNONYMS

ucca-avaceṣu-having higher or lower bodily forms; bhūteṣu-among the living entities; caran-behaving; vāyuḥ iva-exactly like the air; īśvaraḥ-the Supreme Lord; na-not; ucca-avacatvam-the quality of higher or lower grades of life; bhajate-accepts; nirguṇatvāt-because of being transcendental, above all material qualities; dhiyaḥ-generally; guṇaiḥ-by the modes of material nature.

Like the air passing through different types of atmosphere, the Supreme Personality of Godhead, although appearing sometimes as a human being and sometimes as a lower animal, is always transcendental. Because He is above the material modes of nature, He is unaffected by higher and lower forms.

The Supreme Personality of Godhead is the master of the material nature (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Therefore, being the supreme controller of the laws of nature, the Lord cannot be under their influence. An example given in this regard is that although the wind blows through many places, the air is not affected by the qualities of these places. Although the air sometimes carries the odor of a filthy place, the air has nothing to do with such a place. Similarly, the Supreme Personality of Godhead, being all-good and all-auspicious, is never affected by the material qualities like an ordinary living entity. puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān (Bg. 13.21). When the living entity is in the material nature, he is affected by its qualities. The Supreme Personality of Godhead, however, is not affected. Disrespectfully, one who does not know this considers the Supreme Personality of Godhead an ordinary living being (avajānanti māṁ mūḍhāḥ). Paraṁ bhāvam ajānantaḥ: such a conclusion is reached by the unintelligent because they are unaware of the transcendental qualities of the Lord.

TEXT 7

āsīd atīta-kalpānte

brāhmo naimittiko layaḥ

samudropaplutās tatra

lokā bhūr-ādayo nṛpa

SYNONYMS

āsīt-there was; atīta-past; kalpa-ante-at the end of the kalpa; brāhmaḥ-of Lord Brahmā's day; naimittikaḥ-because of that; layaḥ-inundation; samudra-in the ocean; upaplutāḥ-were inundated; tatra-there; lokāḥ-all the planets; bhūḥ-ādayaḥ-Bhūḥ, Bhuvaḥ and Svaḥ, the three lokas; nṛpa-O King.

O King Parīkṣit, at the end of the past millennium, at the end of Brahmā's day, because Lord Brahmā sleeps during the night, annihilation took place, and the three worlds were covered by the water of the ocean.

TEXT 8

kālenāgata-nidrasya

dhātuḥ śiśayiṣor balī

mukhato niḥsṛtān vedān

hayagrīvo 'ntike 'harat

SYNONYMS

kālena-because of time (the end of Brahmā's day); āgata-nidrasya-when he felt sleepy; dhātuḥ-of Brahmā; śiśayiṣoḥ-desiring to lie down to sleep; balī-very powerful; mukhataḥ-from the mouth; niḥsṛtān-emanating; vedān-the Vedic knowledge; hayagrīvaḥ-the great demon named Hayagrīva; antike-nearby; aharat-stole.

At the end of Brahmā's day, when Brahmā felt sleepy and desired to lie down, the Vedas were emanating from his mouth, and the great demon named Hayagrīva stole the Vedic knowledge.

TEXT 9

jñātvā tad dānavendrasya

hayagrīvasya ceṣṭitam

dadhāra śapharī-rūpaṁ

bhagavān harir īśvaraḥ

SYNONYMS

jñātvā-after understanding; tat-that; dānava-indrasya-of the great demon; hayagrīvasya-of Hayagrīva; ceṣṭitam-activity; dadhāra-accepted; śapharī-rūpam-the form of a fish; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; īśvaraḥ-the supreme controller.

Understanding the acts of the great demon Hayagrīva, the Supreme Personality of Godhead, Hari, who is full of all opulences, assumed the form of a fish and saved the Vedas by killing the demon.

Because everything was inundated by water, to save the Vedas it was necessary for the Lord to assume the form of a fish.

TEXT 10

tatra rāja-ṛṣiḥ kaścin

nāmnā satyavrato mahān

nārāyaṇa-paro 'tapat

tapaḥ sa salilāśanaḥ

SYNONYMS

tatra-in that connection; rāja-ṛṣiḥ-a king equally qualified as a great saintly person; kaścit-someone; nāmnā-by the name; satyavrataḥ-Satyavrata; mahān-a great personality; nārāyaṇa-paraḥ-a great devotee of Lord Nārāyaṇa, the Supreme Personality of Godhead; atapat-performed austerities; tapaḥ-penances; saḥ-he; salila-āśanaḥ-only drinking water.

During the Cākṣuṣa-manvantara there was a great king named Satyavrata who was a great devotee of the Supreme Personality of Godhead. Satyavrata performed austerities by subsisting only on water.

The Lord assumed one fish incarnation to save the Vedas at the beginning of the Svāyambhuva-manvantara, and at the end of the Cākṣuṣa-manvantara the Lord again assumed the form of a fish just to favor the great king named Satyavrata. As there were two incarnations of Varāha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagrīva, and He assumed the other fish incarnation to show favor to King Satyavrata.

TEXT 11

yo 'sāv asmin mahā-kalpe

tanayaḥ sa vivasvataḥ

śrāddhadeva iti khyāto

manutve hariṇārpitaḥ

SYNONYMS

yaḥ-one who; asau-He (the Supreme Person); asmin-in this; mahā-kalpe-great millennium; tanayaḥ-son; saḥ-he; vivasvataḥ-of the sun-god; śrāddhadevaḥ-by the name Śrāddhadeva; iti-thus; khyātaḥ-celebrated; manutve-in the position of Manu; hariṇā-by the Supreme Personality of Godhead; arpitaḥ-was situated.

In this [the present] millennium King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Personality of Godhead, he was given the post of Manu.

TEXT 12

ekadā kṛtamālāyāṁ

kurvato jala-tarpaṇam

tasyāñjaly-udake kācic

chaphary ekābhyapadyata

SYNONYMS

ekadā-one day; kṛtamālāyām-on the bank of the Kṛtamālā River; kurvataḥ-executing; jala-tarpaṇam-the offering of oblations of water; tasya-his; añjali-palmful; udake-in the water; kācit-some; śapharī-a small fish; ekā-one; abhyapadyata-was generated.

One day while King Satyavrata was performing austerities by offering water on the bank of the River Kṛtamālā, a small fish appeared in the water in his palms.

TEXT 13

satyavrato 'ñjali-gatāṁ

saha toyena bhārata

utsasarja nadī-toye

śapharīṁ draviḍeśvaraḥ

SYNONYMS

satyavrataḥ-King Satyavrata; añjali-gatām-in the water held in the palms of the King; saha-with; toyena-water; bhārata-O King Parīkṣit; utsasarja-threw; nadī-toye-in the water of the river; śapharīm-that small fish; draviḍa-īśvaraḥ-Satyavrata, the King of Draviḍa.

Satyavrata, the King of Draviḍadeśa, threw the fish into the water of the river along with the water in his palm, O King Parīkṣit, descendant of Bharata.

TEXT 14

tam āha sātikaruṇaṁ

mahā-kāruṇikaṁ nṛpam

yādobhyo jñāti-ghātibhyo

dīnāṁ māṁ dīna-vatsala

kathaṁ visṛjase rājan

bhītām asmin sarij-jale

SYNONYMS

tam-unto him (Satyavrata); āha-said; sā-that small fish; ati-karuṇam-extremely compassionate; mahā-kāruṇikam-extremely merciful; nṛpam-unto King Satyavrata; yādobhyaḥ-to the aquatics; jñāti-ghātibhyaḥ-who are always eager to kill the smaller fish; dīnām-very poor; mām-me; dīna-vatsala-O protector of the poor; katham-why; visṛjase-you are throwing; rājan-O King; bhītām-very much afraid; asmin-within this; sarit-jale-in the water of the river.

With an appealing voice, the poor small fish said to King Satyavrata, who was very merciful: My dear King, protector of the poor, why are you throwing Me in the water of the river, where there are other aquatics who can kill Me? I am very much afraid of them.

In the Matsya Purāṇa it is said:

ananta-śaktir bhagavān
matsya-rūpī janārdanaḥ
krīḍārthaṁ yācayām āsa
svayaṁ satyavrataṁ nṛpam

"The Supreme Personality of Godhead possesses unlimited potency. Nonetheless, in His pastime in the form of a fish He begged protection from King Satyavrata."

TEXT 15

tam ātmano 'nugrahārthaṁ

prītyā matsya-vapur-dharam

ajānan rakṣaṇārthāya

śapharyāḥ sa mano dadhe

SYNONYMS

tam-unto the fish; ātmanaḥ-personal; anugraha-artham-to show favor; prītyā-very much pleased; matsya-vapuḥ-dharam-the Supreme Personality of Godhead, who had assumed the form of a fish; ajānan-without knowledge of this; rakṣaṇa-arthāya-just to give protection; śapharyāḥ-of the fish; saḥ-the King; manaḥ-mind; dadhe-decided.

To please himself, King Satyavrata, not knowing that the fish was the Supreme Personality of Godhead, decided with great pleasure to give the fish protection.

Here is an example of giving service to the Supreme Personality of Godhead even without knowledge. Such service is called ajñāta-sukṛti. King Satyavrata wanted to show his own mercy, not knowing that the fish was Lord Viṣṇu. By such unknowing devotional service, one is favored by the Supreme Personality of Godhead. Service rendered to the Supreme Lord, knowingly or unknowingly, never goes in vain.

TEXT 16

tasyā dīnataraṁ vākyam

āśrutya sa mahīpatiḥ

kalaśāpsu nidhāyaināṁ

dayālur ninya āśramam

SYNONYMS

tasyāḥ-of the fish; dīna-taram-pitiable; vākyam-words; āśrutya-hearing; saḥ-that; mahī-patiḥ-the King; kalaśa-apsu-in the water contained in the water jug; nidhāya-taking; enām-the fish; dayāluḥ-merciful; ninye-brought; āśramam-to his residence.

The merciful King, being moved by the pitiable words of the fish, placed the fish in a water jug and brought Him to his own residence.

TEXT 17

sā tu tatraika-rātreṇa

vardhamānā kamaṇḍalau

alabdhvātmāvakāśaṁ vā

idam āha mahīpatim

SYNONYMS

sā-that fish; tu-but; tatra-therein; eka-rātreṇa-in one night; vardhamānā-expanding; kamaṇḍalau-in the waterpot; alabdhvā-without attaining; ātma-avakāśam-a comfortable position for His body; vā-either; idam-this; āha-said; mahī-patim-unto the King.

But in one night that fish grew so much that He could not move His body comfortably in the water of the pot. He then spoke to the King as follows.

TEXT 18

nāhaṁ kamaṇḍalāv asmin

kṛcchraṁ vastum ihotsahe

kalpayaukaḥ suvipulaṁ

yatrāhaṁ nivase sukham

SYNONYMS

na-not; aham-I; kamaṇḍalau-in this waterpot; asmin-in this; kṛcchram-with great difficulty; vastum-to live; iha-here; utsahe-like; kalpaya-just consider; okaḥ-residential place; su-vipulam-more expanded; yatra-wherein; aham-I; nivase-can live; sukham-in pleasure.

O My dear King, I do not like living in this waterpot with such great difficulty. Therefore, please find some better reservoir of water where I can live comfortably.

TEXT 19

sa enāṁ tata ādāya

nyadhād audañcanodake

tatra kṣiptā muhūrtena

hasta-trayam avardhata

SYNONYMS

saḥ-the King; enām-unto the fish; tataḥ-thereafter; ādāya-taking out; nyadhāt-placed; audañcana-udake-in a well of water; tatra-therein; kṣiptā-being thrown; muhūrtena-within a moment; hasta-trayam-three cubits; avardhata-immediately developed.

Then, taking the fish out of the waterpot, the King threw Him in a large well. But within a moment the fish developed to the length of three cubits.

TEXT 20

na ma etad alaṁ rājan

sukhaṁ vastum udañcanam

pṛthu dehi padaṁ mahyaṁ

yat tvāhaṁ śaraṇaṁ gatā

SYNONYMS

na-not; me-unto Me; etat-this; alam-fit; rājan-O King; sukham-in happiness; vastum-to live; udañcanam-reservoir of water; pṛthu-very great; dehi-give; padam-a place; mahyam-unto Me; yat-which; tvā-unto you; aham-I; śaraṇam-shelter; gatā-have taken.

The fish then said: My dear King, this reservoir of water is not fit for My happy residence. Please give Me a more extensive pool of water, for I have taken shelter of you.

TEXT 21

tata ādāya sā rājñā

kṣiptā rājan sarovare

tad āvṛtyātmanā so 'yaṁ

mahā-mīno 'nvavardhata

SYNONYMS

tataḥ-from there; ādāya-taking away; sā-the fish; rājñā-by the King; kṣiptā-being thrown; rājan-O King (Mahārāja Parīkṣit); sarovare-in a lake; tat-that; āvṛtya-covering; ātmanā-by the body; saḥ-the fish; ayam-this; mahā-mīnaḥ-gigantic fish; anvavardhata-immediately developed.

O Mahārāja Parīkṣit, the King took the fish from the well and threw Him in a lake, but the fish then assumed a gigantic form exceeding the extent of the water.

TEXT 22

naitan me svastaye rājann

udakaṁ salilaukasaḥ

nidhehi rakṣā-yogena

hrade mām avidāsini

SYNONYMS

na-not; etat-this; me-unto Me; svastaye-comfortable; rājan-O King; udakam-water; salila-okasaḥ-because I am a big aquatic; nidhehi-put; rakṣā-yogena-by some means; hrade-in a lake; mām-Me; avidāsini-perpetual.

The fish then said: O King, I am a large aquatic, and this water is not at all suitable for Me. Now kindly find some way to save Me. It would be better to put Me in the water of a lake that will never reduce.

TEXT 23

ity uktaḥ so 'nayan matsyaṁ

tatra tatrāvidāsini

jalāśaye 'sammitaṁ taṁ

samudre prākṣipaj jhaṣam

SYNONYMS

iti uktaḥ-thus being requested; saḥ-the King; anayat-brought; matsyam-the fish; tatra-therein; tatra-therein; avidāsini-where the water never diminishes; jala-āśaye-in the reservoir of water; asammitam-unlimited; tam-unto the fish; samudre-in the ocean; prākṣipat-threw; jhaṣam-the gigantic fish.

When thus requested, King Satyavrata took the fish to the largest reservoir of water. But when that also proved insufficient, the King at last threw the gigantic fish into the ocean.

TEXT 24

kṣipyamāṇas tam āhedam

iha māṁ makarādayaḥ

adanty atibalā vīra

māṁ nehotsraṣṭum arhasi

SYNONYMS

kṣipyamāṇaḥ-being thrown in the ocean; tam-unto the King; āha-the fish said; idam-this; iha-in this place; mām-Me; makara-ādayaḥ-dangerous aquatics like sharks; adanti-will eat; ati-balāḥ-because of being too powerful; vīra-O heroic King; mām-Me; na-not; iha-in this water; utsraṣṭum-to throw; arhasi-you deserve.

While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water there are very powerful and dangerous sharks that will eat Me. Therefore you should not throw Me in this place.

TEXT 25

evaṁ vimohitas tena

vadatā valgu-bhāratīm

tam āha ko bhavān asmān

matsya-rūpeṇa mohayan

SYNONYMS

evam-thus; vimohitaḥ-bewildered; tena-by the fish; vadatā-speaking; valgu-bhāratīm-sweet words; tam-unto him; āha-said; kaḥ-who; bhavān-You; asmān-us; matsya-rūpeṇa-in the form of a fish; mohayan-bewildering.

After hearing these sweet words from the Supreme Personality of Godhead in the form of a fish, the King, being bewildered, asked Him: Who are You, sir? You simply bewilder us.

TEXT 26

naivaṁ vīryo jalacaro

dṛṣṭo 'smābhiḥ śruto 'pi vā

yo bhavān yojana-śatam

ahnābhivyānaśe saraḥ

SYNONYMS

na-not; evam-thus; vīryaḥ-powerful; jala-caraḥ-aquatic; dṛṣṭaḥ-seen; asmābhiḥ-by us; śrutaḥ api-nor heard of; vā-either; yaḥ-who; bhavān-Your Lordship; yojana-śatam-hundreds of miles; ahnā-in one day; abhivyānaśe-expanding; saraḥ-water.

My Lord, in one day You have expanded Yourself for hundreds of miles, covering the water of the river and the ocean. Before this I had never seen or heard of such an aquatic animal.

TEXT 27

nūnaṁ tvaṁ bhagavān sākṣād

dharir nārāyaṇo 'vyayaḥ

anugrahāya bhūtānāṁ

dhatse rūpaṁ jalaukasām

SYNONYMS

nūnam-certainly; tvam-You (are); bhagavān-the Supreme Personality of Godhead; sākṣāt-directly; hariḥ-the Lord; nārāyaṇaḥ-the Personality of Godhead; avyayaḥ-inexhaustible; anugrahāya-to show mercy; bhūtānām-to all living entities; dhatse-You have assumed; rūpam-a form; jala-okasām-like an aquatic.

My Lord, You are certainly the inexhaustible Supreme Personality of Godhead, Nārāyaṇa, Śrī Hari. It is to show Your mercy to the living entities that You have now assumed the form of an aquatic.

TEXT 28

namas te puruṣa-śreṣṭha

sthity-utpatty-apyayeśvara

bhaktānāṁ naḥ prapannānāṁ

mukhyo hy ātma-gatir vibho

SYNONYMS

namaḥ-I offer my respectful obeisances; te-unto You; puruṣa-śreṣṭha-the best of all living entities, the best of all enjoyers; sthiti-of maintenance; utpatti-creation; apyaya-and destruction; īśvara-the Supreme Lord; bhaktānām-of Your devotees; naḥ-like us; prapannānām-those who are surrendered; mukhyaḥ-the supreme; hi-indeed; ātma-gatiḥ-the supreme destination; vibho-Lord Viṣṇu.

O my Lord, master of creation, maintenance and annihilation, O best of enjoyers, Lord Viṣṇu, You are the leader and destination of surrendered devotees like us. Therefore let me offer my respectful obeisances unto You.

TEXT 29

sarve līlāvatārās te

bhūtānāṁ bhūti-hetavaḥ

jñātum icchāmy ado rūpaṁ

yad-arthaṁ bhavatā dhṛtam

SYNONYMS

sarve-everything; līlā-pastimes; avatārāḥ-incarnations; te-of Your Lordship; bhūtānām-of all living entities; bhūti-of a flourishing condition; hetavaḥ-the causes; jñātum-to know; icchāmi-I wish; adaḥ-this; rūpam-form; yat-artham-for what purpose; bhavatā-by Your Lordship; dhṛtam-assumed.

All Your pastimes and incarnations certainly appear for the welfare of all living entities. Therefore, my Lord, I wish to know the purpose for which You have assumed this form of a fish.

TEXT 30

na te 'ravindākṣa padopasarpaṇaṁ

mṛṣā bhavet sarva-suhṛt-priyātmanaḥ

yathetareṣāṁ pṛthag-ātmanāṁ satām

adīdṛśo yad vapur adbhutaṁ hi naḥ

SYNONYMS

na-never; te-of Your Lordship; aravinda-akṣa-My Lord, whose eyes are like the petals of a lotus; pada-upasarpaṇam-worship of the lotus feet; mṛṣā-useless; bhavet-can become; sarva-suhṛt-the friend of everyone; priya-dear to everyone; ātmanaḥ-the Supersoul of everyone; yathā-as; itareṣām-of others (the demigods); pṛthak-ātmanām-living entities who have material bodies different from the soul; satām-of those who are spiritually fixed; adīdṛśaḥ-You have manifested; yat-that; vapuḥ-body; adbhutam-wonderful; hi-indeed; naḥ-unto us.

O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish.

The demigods like Indra, Candra and Sūrya are ordinary living entities who are differentiated parts and parcels of the Supreme Personality of Godhead. The Lord expands Himself through the living beings (nityo nityānāṁ cetanaś cetanānām). His personal viṣṇu-tattva forms, which are all spiritual, are called svāṁśa, and the living entities who are differentiated parts are called vibhinnāṁśa. Some of the vibhinnāṁśa forms are spiritual, and some are a combination of matter and spirit. The conditioned souls in the material world are different from their external bodies made of material energy. Thus the demigods living in the upper planetary systems and the living entities living in the lower planetary system are of the same nature. Nonetheless, those living as human beings on this planet are sometimes attracted to worshiping the demigods in the higher planetary systems. Such worship is temporary. As the human beings on this planet have to change their bodies (tathā dehāntara-prāptiḥ), the living entities known as Indra, Candra, Varuṇa and so on will also have to change their bodies in due course of time. As stated in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: [Bg. 7.20] those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareṣāṁ pṛthag-ātmanāṁ satām, padopasarpaṇaṁ mṛṣā bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a slight attempt to worship the Supreme Personality of Godhead is a permanent asset. Therefore, as recommended in Śrīmad-Bhāgavatam, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ. One should take to the worship of the lotus feet of Hari, even if this means giving up the so-called occupational duty assigned because of the particular body one has accepted. Because worship in terms of the body is temporary, it does not bear any permanent fruit. But worship of the Supreme Personality of Godhead gives immense benefit.

TEXT 31

śrī-śuka uvāca

iti bruvāṇaṁ nṛpatiṁ jagat-patiḥ

satyavrataṁ matsya-vapur yuga-kṣaye

vihartu-kāmaḥ pralayārṇave 'bravīc

cikīrṣur ekānta-jana-priyaḥ priyam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇam-speaking like that; nṛpatim-unto the King; jagat-patiḥ-the master of the entire universe; satyavratam-unto Satyavrata; matsya-vapuḥ-the Lord, who had assumed the form of a fish; yuga-kṣaye-at the end of a yuga; vihartu-kāmaḥ-to enjoy His own pastimes; pralaya-arṇave-in the water of inundation; abravīt-said; cikīrṣuḥ-desiring to do; ekānta-jana-priyaḥ-most beloved by the devotees; priyam-something very beneficial.

Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Personality of Godhead, who at the end of the yuga had assumed the form of a fish to benefit His devotee and enjoy His pastimes in the water of inundation, responded as follows.

TEXT 32

śrī-bhagavān uvāca

saptame hy adyatanād ūrdhvam

ahany etad arindama

nimaṅkṣyaty apyayāmbhodhau

trailokyaṁ bhūr-bhuvādikam

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; saptame-on the seventh; hi-indeed; adyatanāt-from today; ūrdhvam-forward; ahani-on the day; etat-this creation; arimdama-O King who can subdue your enemies; nimaṅkṣyati-shall be inundated; apyaya-ambhodhau-in the ocean of destruction; trailokyam-the three lokas; bhūḥ-bhuva-ādikam-namely Bhūrloka, Bhuvarloka and Svarloka.

The Supreme Personality of Godhead said: O King, who can subdue your enemies, on the seventh day from today the three worlds-Bhūḥ, Bhuvaḥ and Svaḥ-will all merge into the water of inundation.

TEXT 33

tri-lokyāṁ līyamānāyāṁ

saṁvartāmbhasi vai tadā

upasthāsyati nauḥ kācid

viśālā tvāṁ mayeritā

SYNONYMS

tri-lokyām-the three lokas; līyamānāyām-upon being merged; saṁvarta-ambhasi-in the water of destruction; vai-indeed; tadā-at that time; upasthāsyati-will appear; nauḥ-boat; kācit-one; viśālā-very big; tvām-unto you; mayā-by Me; īritā-sent.

When all the three worlds merge into the water, a large boat sent by Me will appear before you.

TEXTS 34–35

tvaṁ tāvad oṣadhīḥ sarvā

bījāny uccāvacāni ca

saptarṣibhiḥ parivṛtaḥ

sarva-sattvopabṛṁhitaḥ

āruhya bṛhatīṁ nāvaṁ

vicariṣyasy aviklavaḥ

ekārṇave nirāloke

ṛṣīṇām eva varcasā

SYNONYMS

tvam-you; tāvat-until that time; oṣadhīḥ-herbs; sarvāḥ-all kinds of; bījāni-seeds; ucca-avacāni-lower and higher; ca-and; sapta-ṛṣibhiḥ-by the seven ṛṣis; parivṛtaḥ-surrounded; sarva-sattva-all kinds of living entities; upabṛṁhitaḥ-surrounded by; āruhya-getting on; bṛhatīm-very large; nāvam-boat; vicariṣyasi-shall travel; aviklavaḥ-without moroseness; eka-arṇave-in the ocean of inundation; nirāloke-without being illuminated; ṛṣīṇām-of the great ṛṣis; eva-indeed; varcasā-by the effulgence.

Thereafter, O King, you shall collect all types of herbs and seeds and load them on that great boat. Then, accompanied by the seven ṛṣis and surrounded by all kinds of living entities, you shall get aboard that boat, and without moroseness you shall easily travel with your companions on the ocean of inundation, the only illumination being the effulgence of the great ṛṣis.

TEXT 36

dodhūyamānāṁ tāṁ nāvaṁ

samīreṇa balīyasā

upasthitasya me śṛṅge

nibadhnīhi mahāhinā

SYNONYMS

dodhūyamānām-being tossed about; tām-that; nāvam-boat; samīreṇa-by the wind; balīyasā-very powerful; upasthitasya-situated nearby; me-of Me; śṛṅge-to the horn; nibadhnīhi-bind; mahā-ahinā-by the large serpent (Vāsuki).

Then, as the boat is tossed about by the powerful winds, attach the vessel to My horn by means of the great serpent Vāsuki, for I shall be present by your side.

TEXT 37

ahaṁ tvām ṛṣibhiḥ sārdhaṁ

saha-nāvam udanvati

vikarṣan vicariṣyāmi

yāvad brāhmī niśā prabho

SYNONYMS

aham-I; tvām-unto you; ṛṣibhiḥ-with all the saintly persons; sārdham-all together; saha-with; nāvam-the boat; udanvati-in the water of devastation; vikarṣan-contacting; vicariṣyāmi-I shall travel; yāvat-as long as; brāhmī-pertaining to Lord Brahmā; niśā-night; prabho-O King.

Pulling the boat, with you and all the ṛṣis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā's slumber is over.

This particular devastation actually took place not during the night of Lord Brahmā but during his day, for it was during the time of Cākṣuṣa Manu. Brahmā's night takes place when Brahmā goes to sleep, but in the daytime there are fourteen Manus, one of whom is Cākṣuṣa Manu. Therefore, Śrīla Viśvanātha Cakravartī Ṭhākura comments that although it was daytime for Lord Brahmā, Brahmā felt sleepy for a short time by the supreme will of the Lord. This short period is regarded as Lord Brahmā's night. This has been elaborately discussed by Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta. The following is a summary of his analysis. Because Agastya Muni cursed Svāyambhuva Manu, during the time of Svāyambhuva Manu a devastation took place. This devastation is mentioned in the Matsya Purāṇa. During the time of Cākṣuṣa Manu, by the supreme will of the Lord, there was suddenly another pralaya, or devastation. This is mentioned by Mārkaṇḍeya Ṛṣi in the Viṣṇu-dharmottara. At the end of Manu's time there is not necessarily a devastation, but at the end of the Cākṣuṣa-manvantara, the Supreme Personality of Godhead, by His illusory energy, wanted to show Satyavrata the effects of devastation. Śrīla Śrīdhara Svāmī also agrees with this opinion. The Laghu-bhāgavatāmṛta says:

madhye manvantarasyaiva
muneḥ śāpān manuṁ prati
pralayo 'sau babhūveti
purāṇe kvacid īryate

ayam ākasmiko jātaś
cākṣuṣasyāntare manoḥ
pralayaḥ padmanābhasya
līlayeti ca kutracit

sarva-manvantarasyānte
pralayo niścitaṁ bhavet
viṣṇu-dharmottare tv etat
mārkaṇḍeyeṇa bhāṣitam

manor ante layo nāsti
manave 'darśi māyayā
viṣṇuneti bruvāṇais tu
svāmibhir naiṣa manyate

TEXT 38

madīyaṁ mahimānaṁ ca

paraṁ brahmeti śabditam

vetsyasy anugṛhītaṁ me

sampraśnair vivṛtaṁ hṛdi

SYNONYMS

madīyam-pertaining to Me; mahimānam-glories; ca-and; param brahma-the Supreme Brahman, the Absolute Truth; iti-thus; śabditam-celebrated; vetsyasi-you shall understand; anugṛhītam-being favored; me-by Me; sampraśnaiḥ-by inquiries; vivṛtam-thoroughly explained; hṛdi-within the heart.

You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. Thus you will know everything about Me.

As stated in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead, Paramātmā, is situated in everyone's heart, and from Him come remembrance, knowledge and forgetfulness. The Lord reveals Himself in proportion to one's surrender to Him. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. In responsive cooperation, the Lord reveals Himself in proportion to one's surrender. That which is revealed to one who fully surrenders is different from what is revealed to one who surrenders partially. Everyone naturally surrenders to the Supreme Personality of Godhead, either directly or indirectly. The conditioned soul surrenders to the laws of nature in material existence, but when one fully surrenders to the Lord, material nature does not act upon him. Such a fully surrendered soul is favored by the Supreme Personality of Godhead directly. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. One who has fully surrendered to the Lord has no fear of the modes of material nature, for everything is but an expansion of the Lord's glories (sarvaṁ khalv idaṁ brahma), and these glories are gradually revealed and realized. The Lord is the supreme purifier (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). The more one is purified and the more he wants to know about the Supreme, the more the Lord reveals to him. Full knowledge of Brahman, Paramātmā and Bhagavān is revealed to the pure devotees. The Lord says in Bhagavad-gītā (10.11):

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā

"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

TEXT 39

ittham ādiśya rājānaṁ

harir antaradhīyata

so 'nvavaikṣata taṁ kālaṁ

yaṁ hṛṣīkeśa ādiśat

SYNONYMS

ittham-as aforementioned; ādiśya-instructing; rājānam-the King (Satyavrata); hariḥ-the Supreme Personality of Godhead; antaradhīyata-disappeared from that place; saḥ-he (the King); anvavaikṣata-began to wait for; tam kālam-that time; yam-which; hṛṣīka-īśaḥ-Lord Hṛṣīkeśa, the master of all the senses; ādiśat-instructed.

After thus instructing the King, the Supreme Personality of Godhead immediately disappeared. Then King Satyavrata began to wait for that time of which the Lord had instructed.

TEXT 40

āstīrya darbhān prāk-kūlān

rājarṣiḥ prāg-udaṅ-mukhaḥ

niṣasāda hareḥ pādau

cintayan matsya-rūpiṇaḥ

SYNONYMS

āstīrya-spreading; darbhān-kuśa grass; prāk-kūlān-the upper portion facing east; rāja-ṛṣiḥ-Satyavrata, the saintly King; prāk-udak-mukhaḥ-looking toward the northeast (īśāna); niṣasāda-sat down; hareḥ-of the Supreme Personality of Godhead; pādau-upon the lotus feet; cintayan-meditating; matsya-rūpiṇaḥ-who had assumed the form of a fish.

After spreading kuśa with its tips pointing east, the saintly King, himself facing the northeast, sat down on the grass and began to meditate upon the Supreme Personality of Godhead, Viṣṇu, who had assumed the form of a fish.

TEXT 41

tataḥ samudra udvelaḥ

sarvataḥ plāvayan mahīm

vardhamāno mahā-meghair

varṣadbhiḥ samadṛśyata

SYNONYMS

tataḥ-thereafter; samudraḥ-the ocean; udvelaḥ-overflowing; sarvataḥ-everywhere; plāvayan-inundating; mahīm-the earth; vardhamānaḥ-increasing more and more; mahā-meghaiḥ-by gigantic clouds; varṣadbhiḥ-incessantly pouring rain; samadṛśyata-King Satyavrata saw it.

Thereafter, gigantic clouds pouring incessant water swelled the ocean more and more. Thus the ocean began to overflow onto the land and inundate the entire world.

TEXT 42

dhyāyan bhagavad-ādeśaṁ

dadṛśe nāvam āgatām

tām āruroha viprendrair

ādāyauṣadhi-vīrudhaḥ

SYNONYMS

dhyāyan-remembering; bhagavat-ādeśam-the order of the Supreme Personality of Godhead; dadṛśe-he saw; nāvam-a boat; āgatām-coming near; tām-aboard the boat; āruroha-got up; vipra-indraiḥ-with the saintly brāhmaṇas; ādāya-taking; auṣadhi-herbs; vīrudhaḥ-and creepers.

As Satyavrata remembered the order of the Supreme Personality of Godhead, he saw a boat coming near him. Thus he collected herbs and creepers, and, accompanied by saintly brāhmaṇas, he got aboard the boat.

TEXT 43

tam ūcur munayaḥ prītā

rājan dhyāyasva keśavam

sa vai naḥ saṅkaṭād asmād

avitā śaṁ vidhāsyati

SYNONYMS

tam-unto the King; ūcuḥ-said; munayaḥ-all the saintly brāhmaṇas; prītāḥ-being pleased; rājan-O King; dhyāyasva-meditate; keśavam-upon the Supreme Lord, Keśava; saḥ-His Lordship; vai-indeed; naḥ-us; saṅkaṭāt-from the great danger; asmāt-as now visible; avitā-will save; śam-auspiciousness; vidhāsyati-He will arrange.

The saintly brāhmaṇas, being pleased with the King, said to him: O King, please meditate upon the Supreme Personality of Godhead, Keśava. He will save us from this impending danger and arrange for our well-being.

TEXT 44

so 'nudhyātas tato rājñā

prādurāsīn mahārṇave

eka-śṛṅga-dharo matsyo

haimo niyuta-yojanaḥ

SYNONYMS

saḥ-the Lord; anudhyātaḥ-being meditated upon; tataḥ-thereafter (hearing the words of the saintly brāhmaṇas); rājñā-by the King; prādurāsīt-appeared (before him); mahā-arṇave-in the great ocean of inundation; eka-śṛṅga-dharaḥ-with one horn; matsyaḥ-a big fish; haimaḥ-made of gold; niyuta-yojanaḥ-eight million miles long.

Then, while the King constantly meditated upon the Supreme Personality of Godhead, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.

TEXT 45

nibadhya nāvaṁ tac-chṛṅge

yathokto hariṇā purā

varatreṇāhinā tuṣṭas

tuṣṭāva madhusūdanam

SYNONYMS

nibadhya-anchoring; nāvam-the boat; tat-śṛṅge-onto the horn of the big fish; yathā-uktaḥ-as advised; hariṇā-by the Supreme Personality of Godhead; purā-before; varatreṇa-used as a rope; ahinā-by the great serpent (of the name Vāsuki); tuṣṭaḥ-being pleased; tuṣṭāva-he satisfied; madhusūdanam-the Supreme Lord, the killer of Madhu.

Following the instructions formerly given by the Supreme Personality of Godhead, the King anchored the boat to the fish's horn, using the serpent Vāsuki as a rope. Thus being satisfied, he began offering prayers to the Lord.

TEXT 46

śrī-rājovāca

anādy-avidyopahatātma-saṁvidas

tan-mūla-saṁsāra-pariśramāturāḥ

yadṛcchayopasṛtā yam āpnuyur

vimuktido naḥ paramo gurur bhavān

SYNONYMS

śrī-rājā uvāca-the King offered prayers as follows; anādi-from time immemorial; avidyā-by ignorance; upahata-has been lost; ātma-saṁvidaḥ-knowledge about the self; tat-that is; mūla-the root; saṁsāra-material bondage; pariśrama-full of miserable conditions and hard work; āturāḥ-suffering; yadṛcchayā-by the supreme will; upasṛtāḥ-being favored by the ācārya; yam-the Supreme Personality of Godhead; āpnuyuḥ-can achieve; vimukti-daḥ-the process of liberation; naḥ-our; paramaḥ-the supreme; guruḥ-spiritual master; bhavān-Your Lordship.

The King said: By the grace of the Lord, those who have lost their self-knowledge since time immemorial, and who because of this ignorance are involved in a material, conditional life full of miseries, obtain the chance to meet the Lord's devotee. I accept that Supreme Personality of Godhead as the supreme spiritual master.

The Supreme Personality of Godhead is actually the supreme spiritual master. The Supreme Lord knows everything about the suffering of the conditioned soul, and therefore He appears in this material world, sometimes personally, sometimes by an incarnation and sometimes by authorizing a living being to act on His behalf. In all cases, however, He is the original spiritual master who enlightens the conditioned souls who are suffering in the material world. The Lord is always busy helping the conditioned souls in many ways. Therefore He is addressed here as paramo gurur bhavān. The representative of the Supreme Personality of Godhead who acts to spread Kṛṣṇa consciousness is also guided by the Supreme Lord to act properly in executing the Lord's order. Such a person may appear to be an ordinary human being, but because he acts on behalf of the Supreme Personality of Godhead, the supreme spiritual master, he is not to be neglected as ordinary. It is therefore said, ācāryaṁ māṁ vijānīyāt: an ācārya who acts on behalf of the Supreme Personality of Godhead should be understood to be as good as the Supreme Lord Himself.

sākṣād dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam

Viśvanātha Cakravartī Ṭhākura has advised that the spiritual master acting on the Supreme Lord's behalf must be worshiped as being as good as the Supreme Lord, for he is the Lord's most confidential servant in broadcasting the Lord's message for the benefit of the conditioned souls involved in the material world.

TEXT 47

jano 'budho 'yaṁ nija-karma-bandhanaḥ

sukhecchayā karma samīhate 'sukham

yat-sevayā tāṁ vidhunoty asan-matiṁ

granthiṁ sa bhindyād dhṛdayaṁ sa no guruḥ

SYNONYMS

janaḥ-the conditioned soul subjected to birth and death; abudhaḥ-most foolish because of accepting the body as the self; ayam-he; nija-karma-bandhanaḥ-accepting different bodily forms as a result of his sinful activities; sukha-icchayā-desiring to be happy within this material world; karma-fruitive activities; samīhate-plans; asukham-but it is for distress only; yat-sevayā-by rendering service unto whom; tām-the entanglement of karma; vidhunoti-clears up; asat-matim-the unclean mentality (accepting the body as the self); granthim-hard knot; saḥ-His Lordship the Supreme Personality of Godhead; bhindyāt-being cut off; hṛdayam-in the core of the heart; saḥ-He (the Lord); naḥ-our; guruḥ-the supreme spiritual master.

In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Supreme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart.

For material happiness, the conditioned soul involves himself in fruitive activities, which actually put him into material distress. Because the conditioned soul does not know this, he is said to be in avidyā, or ignorance. Because of a false hope for happiness, the conditioned soul becomes involved in various plans for material activity. Here Mahārāja Satyavrata prays that the Lord sever this hard knot of false happiness and thus become his supreme spiritual master.

TEXT 48

yat-sevayāgner iva rudra-rodanaṁ

pumān vijahyān malam ātmanas tamaḥ

bhajeta varṇaṁ nijam eṣa so 'vyayo

bhūyāt sa īśaḥ paramo guror guruḥ

SYNONYMS

yat-sevayā-the Supreme Personality of Godhead, by serving whom; agneḥ-in touch with fire; iva-as it is; rudra-rodanam-a block of silver or gold becomes purified; pumān-a person; vijahyāt-can give up; malam-all the dirty things of material existence; ātmanaḥ-of one's self; tamaḥ-the mode of ignorance, by which one performs pious and impious activities; bhajeta-may revive; varṇam-his original identity; nijam-one's own; eṣaḥ-such; saḥ-He; avyayaḥ-inexhaustible; bhūyāt-let Him become; saḥ-He; īśaḥ-the Supreme Personality of Godhead; paramaḥ-the supreme; guroḥ guruḥ-the spiritual master of all other spiritual masters.

One who wants to be free of material entanglement should take to the service of the Supreme Personality of Godhead and give up the contamination of ignorance, involving pious and impious activities. Thus one regains his original identity, just as a block of gold or silver sheds all dirt and becomes purified when treated with fire. May that inexhaustible Supreme Personality of Godhead become our spiritual master, for He is the original spiritual master of all other spiritual masters.

In human life one is meant to undergo austerity to purify one's existence. Tapo divyaṁ putrakā yena sattvaṁ śuddhyet. Because of contamination by the modes of material nature, one continues in the cycle of birth and death (kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu). Therefore the purpose of human life is to purify oneself of this contamination so that one can regain his spiritual form and not undergo this cycle of birth and death. The recommended process of decontamination is devotional service to the Lord. There are various processes for self-realization, such as karma, jñāna and yoga, but none of them is equal to the process of devotional service. As gold and silver can be freed from all dirty contamination by being put into a fire but not merely by being washed, the living entity can be awakened to his own identity by performing devotional service (yat-sevayā), but not by karma, jñāna or yoga. Cultivation of speculative knowledge or practice of yogic gymnastics will not be helpful.

The word varṇam refers to the luster of one's original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-ānanda-vigraha [Bs. 5.1], is the luster of ānanda, or pleasure. Ānandamayo bhyāsāt. Every living entity has the right to become ānandamaya, joyful, because he is part of the sac-cid-ānanda-vigraha [Bs. 5.1], Kṛṣṇa. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarūpa, his original identity. This he can do only by devotional service. Therefore, one should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruḥ, the spiritual master of all other spiritual masters.

Even though we may not have the fortune to contact the Supreme Lord personally, the Lord's representative is as good as the Lord Himself because such a representative does not say anything unless it is spoken by the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu therefore gives a definition of guru. Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa: [Cc. Madhya 7.128] the bona fide guru is he who advises his disciples exactly in accordance with the principles spoken by Kṛṣṇa. The bona fide guru is he who has accepted Kṛṣṇa as guru. This is the guru-paramparā system. The original guru is Vyāsadeva because he is the speaker of Bhagavad-gītā and Śrīmad-Bhāgavatam, wherein everything spoken relates to Kṛṣṇa. Therefore guru-pūjā is known as Vyāsa-pūjā. In the final analysis, the original guru is Kṛṣṇa, His disciple is Nārada, whose disciple is Vyāsa, and in this way we gradually come in touch with the guru-paramparā. One cannot become a guru if he does not know what the Personality of Godhead Kṛṣṇa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kṛṣṇa consciousness all over the world.

TEXT 49

na yat-prasādāyuta-bhāga-leśam

anye ca devā guravo janāḥ svayam

kartuṁ sametāḥ prabhavanti puṁsas

tam īśvaraṁ tvāṁ śaraṇaṁ prapadye

SYNONYMS

na-not; yat-prasāda-of the mercy of the Supreme Personality of Godhead; ayuta-bhāga-leśam-only one ten-thousandth; anye-others; ca-also; devāḥ-even the demigods; guravaḥ-the so-called gurus; janāḥ-the total population; svayam-personally; kartum-to execute; sametāḥ-all together; prabhavanti-can become equally able; puṁsaḥ-by the Supreme Personality of Godhead; tam-unto Him; īśvaram-unto the Supreme Personality of Godhead; tvām-unto You; śaraṇam-shelter; prapadye-let me surrender.

Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet.

It is said, kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: [Bg. 7.20] people in general, being motivated by material desires, worship the demigods to get fruitive results very quickly. People generally do not become devotees of Lord Viṣṇu, since Lord Viṣṇu never becomes the order-supplier of His devotee. Lord Viṣṇu does not give a devotee benedictions that will create a further demand for benedictions. By worshiping the demigods one may get results, but, as described in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: whatever great benedictions one may achieve from the demigods are all temporary. Because the demigods themselves are temporary, their benedictions are also temporary and have no permanent value. Those who aspire for such benedictions have a poor fund of knowledge (tad bhavaty alpa-medhasām). The benedictions of Lord Viṣṇu are different. By the mercy of the Lord Viṣṇu, one can be completely freed from material contamination and go back home, back to Godhead. Therefore the benedictions offered by the demigods cannot compare to even one ten-thousandth of the Lord's benedictions. One should not, therefore, try to obtain benedictions from the demigods or false gurus. One should aspire only for the benediction offered by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (18.66):

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." This is the greatest benediction.

TEXT 50

acakṣur andhasya yathāgraṇīḥ kṛtas

tathā janasyāviduṣo 'budho guruḥ

tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo

vṛto gurur naḥ sva-gatiṁ bubhutsatām

SYNONYMS

acakṣuḥ-one who does not have his power of sight; andhasya-for such a blind person; yathā-as; agraṇīḥ-the leader, who goes first; kṛtaḥ-accepted; tathā-similarly; janasya-such a person; aviduṣaḥ-who has no knowledge of the goal of life; abudhaḥ-a foolish rascal; guruḥ-the spiritual master; tvam-Your Lordship; arka-dṛk-appear like the sun; sarva-dṛśām-of all sources of knowledge; samīkṣaṇaḥ-the complete seer; vṛtaḥ-accepted; guruḥ-the spiritual master; naḥ-our; sva-gatim-one who knows his real self-interest; bubhutsatām-such an enlightened person.

As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool. But we are interested in self-realization. Therefore we accept You, the Supreme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun.

The conditioned soul, being wrapped in ignorance and therefore not knowing the goal of life, accepts a guru who can juggle words and make some display of magic that is wonderful to a fool. Sometimes a foolish person accepts someone as a guru because he can manufacture a small quantity of gold by mystic yogic power. Because such a disciple has a poor fund of knowledge, he cannot judge whether the manufacture of gold is the criterion for a guru. Why should one not accept the Supreme Personality of Godhead, Kṛṣṇa, from whom unlimited numbers of gold mines come into being? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. All the gold mines are created by the energy of the Supreme Personality of Godhead. Therefore, why should one accept a magician who can manufacture only a small portion of gold? Such gurus are accepted by those who are blind, not knowing the goal of life. Mahārāja Satyavrata, however, knew the goal of life. He knew the Supreme Personality of Godhead, and therefore he accepted the Lord as his guru. Either the Supreme Lord or His representative can become guru. The Lord says, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] "One can get relief from the clutches of māyā as soon as he surrenders unto Me." Therefore it is the guru's business to instruct his disciple to surrender to the Supreme Personality of Godhead if he wants relief from the material clutches. This is the symptom of the guru. This same principle was instructed by Śrī Caitanya Mahāprabhu: yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. In other words, one is advised not to accept a guru who does not follow the path of instruction given by Lord Kṛṣṇa.

TEXT 51

jano janasyādiśate 'satīṁ gatiṁ

yayā prapadyeta duratyayaṁ tamaḥ

tvaṁ tv avyayaṁ jñānam amogham añjasā

prapadyate yena jano nijaṁ padam

SYNONYMS

janaḥ-a person who is not a bona fide guru (an ordinary person); janasya-of an ordinary person who does not know the goal of life; ādiśate-instructs; asatīm-impermanent, material; gatim-the goal of life; yayā-by such knowledge; prapadyeta-he surrenders; duratyayam-insurmountable; tamaḥ-to ignorance; tvam-Your Lordship; tu-but; avyayam-indestructible; jñānam-knowledge; amogham-without material contamination; añjasā-very soon; prapadyate-achieves; yena-by such knowledge; janaḥ-a person; nijam-his own; padam-original position.

A materialistic so-called guru instructs his materialistic disciples about economic development and sense gratification, and because of such instructions the foolish disciples continue in the materialistic existence of ignorance. But Your Lordship gives knowledge that is eternal, and the intelligent person receiving such knowledge is quickly situated in his original constitutional position.

So-called gurus instruct their disciples for the sake of material profit. Some guru advises that one meditate in such a way that his intelligence will increase in regard to keeping his body fit for sense gratification. Another guru advises that sex is the ultimate goal of life and that one should therefore engage in sex to the best of his ability. These are the instructions of foolish gurus. In other words, because of the instructions of a foolish guru one remains perpetually in material existence and suffers its tribulations. But if one is intelligent enough to take instructions from the Supreme Personality of Godhead, as enunciated in Bhagavad-gītā or the Sāṅkhya philosophy of Kapiladeva, one can very soon attain liberation and be situated in his original position of spiritual life. The words nijaṁ padam are significant. The living entity, being part and parcel of the Supreme Personality of Godhead, has the birthright to a position in Vaikuṇṭhaloka, or the spiritual world, where there is no anxiety. Therefore, one should follow the instructions of the Supreme Personality of Godhead. Then, as stated in Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna: [Bg. 4.9] after giving up one's body, one will return home, back to Godhead. The Lord lives in the spiritual world in His original personality, and a devotee who follows the instructions of the Lord approaches Him (mām eti). As a spiritual person, such a devotee returns to the Personality of Godhead and plays and dances with Him. That is the ultimate goal of life.

TEXT 52

tvaṁ sarva-lokasya suhṛt priyeśvaro

hy ātmā gurur jñānam abhīṣṭa-siddhiḥ

tathāpi loko na bhavantam andha-dhīr

jānāti santaṁ hṛdi baddha-kāmaḥ

SYNONYMS

tvam-You, my dear Lord; sarva-lokasya-of all planets and their inhabitants; suhṛt-the most well-wishing friend; priya-the most dear; īśvaraḥ-the supreme controller; hi-also; ātmā-the supreme soul; guruḥ-the supreme teacher; jñānam-the supreme knowledge; abhīṣṭa-siddhiḥ-the fulfillment of all desires; tathā api-still; lokaḥ-persons; na-not; bhavantam-unto You; andha-dhīḥ-because of blind intelligence; jānāti-can know; santam-situated; hṛdi-in his heart; baddha-kāmaḥ-because of being bewildered by material lusty desires.

My Lord, You are the supreme well-wishing friend of everyone, the dearmost friend, the controller, the Supersoul, the supreme instructor and the giver of supreme knowledge and the fulfillment of all desires. But although You are within the heart, the foolish, because of lusty desires in the heart, cannot understand You.

Herein the reason for foolishness is described. Because the conditioned soul in this material world is full of materialistic lusty desires, he cannot understand the Supreme Personality of Godhead, although the Lord is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati [Bg. 18.61]). It is because of this foolishness that one cannot take instructions from the Lord, although the Lord is ready to instruct everyone both externally and internally. The Lord says, dadāmi buddhi-yogaṁ tam yena mām upayānti te. In other words, the Lord can give instructions on devotional service by which one can return home, back to Godhead. Unfortunately, however, people do not take this devotional service. The Lord, being situated in everyone's heart, can give one complete instructions on going back to Godhead, but because of lusty desires one engages himself in materialistic activities and does not render service to the Lord. Therefore one is bereft of the value of the Lord's instructions. By mental speculation one can understand that one is not the body but a spirit soul, but unless one engages in devotional service, the real purpose of life is never fulfilled. The real purpose of life is to go back home, back to Godhead, and live with the Supreme Personality of Godhead, play with the Supreme Personality of Godhead, dance with the Supreme Personality of Godhead and eat with the Supreme Personality of Godhead. These are different items of ānanda, spiritual happiness in spiritual variegatedness. Even though one may come to the platform of brahma-bhūta and understand his spiritual identity by speculative knowledge, one cannot enjoy spiritual life without understanding the Supreme Personality of Godhead. This is indicated here by the word abhīṣṭa-siddhiḥ. One can fulfill the ultimate goal of life only by engaging in devotional service to the Lord. Then the Lord will give one proper instructions on how to go back home, back to Godhead.

TEXT 53

tvaṁ tvām ahaṁ deva-varaṁ vareṇyaṁ

prapadya īśaṁ pratibodhanāya

chindhy artha-dīpair bhagavan vacobhir

granthīn hṛdayyān vivṛṇu svam okaḥ

SYNONYMS

tvam-how exalted You are; tvām-unto You; aham-myself; deva-varam-worshiped by the demigods; vareṇyam-the greatest of all; prapadye-fully surrendering; īśam-unto the supreme controller; pratibodhanāya-for understanding the real purpose of life; chindhi-cut off; artha-dīpaiḥ-by the light of purposeful instruction; bhagavan-O Supreme Lord; vacobhiḥ-by Your words; granthīn-knots; hṛdayyān-fixed within the core of the heart; vivṛṇu-kindly explain; svam okaḥ-my destination in life.

O Supreme Lord, for self-realization I surrender unto You, who are worshiped by the demigods as the supreme controller of everything. By Your instructions, exposing life's purpose, kindly cut the knot from the core of my heart and let me know the destination of my life.

Sometimes it is argued that people do not know who is a spiritual master and that finding a spiritual master from whom to get enlightenment in regard to the destination of life is very difficult. To answer all these questions, King Satyavrata shows us the way to accept the Supreme Personality of Godhead as the real spiritual master. The Supreme Lord has given full directions in Bhagavad-gītā about how to deal with everything in this material world and how to return home, back to Godhead. Therefore, one should not be misled by so-called gurus who are rascals and fools. Rather, one should directly see the Supreme Personality of Godhead as the guru or instructor. It is difficult, however, to understand Bhagavad-gītā without the help of the guru. Therefore the guru appears in the paramparā system. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead recommends:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Lord Kṛṣṇa directly instructed Arjuna. Arjuna is therefore tattva-darśī or guru. Arjuna accepted the Supreme Personality of Godhead (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Similarly, following in the footsteps of Śrī Arjuna, who is a personal devotee of the Lord, one should accept the supremacy of Lord Kṛṣṇa, as supported by Vyāsa, Devala, Asita, Nārada and later by the ācāryas Rāmānujācārya, Madhvācārya, Nimbārka and Viṣṇusvāmī and still later by the greatest ācārya, Śrī Caitanya Mahāprabhu. Where, then, is the difficulty in finding a guru? If one is sincere he can find the guru and learn everything. One should take lessons from the guru and find out the goal of life. Mahārāja Satyavrata, therefore, shows us the way of the mahājana. Mahājano yena gataḥ sa panthāḥ. One should surrender to the Supreme Personality of Godhead (daśāvatāra) and learn from Him about the spiritual world and the goal of life.

TEXT 54

śrī-śuka uvāca

ity uktavantaṁ nṛpatiṁ

bhagavān ādi-pūruṣaḥ

matsya-rūpī mahāmbhodhau

viharaṁs tattvam abravīt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktavantam-being addressed by Mahārāja Satyavrata; nṛpatim-unto the King; bhagavān-the Supreme Personality of Godhead; ādi-pūruṣaḥ-the original person; matsya-rūpī-who had assumed the form of a fish; mahā-ambhodhau-in that water of inundation; viharan-while moving; tattvam abravīt-explained the Absolute Truth.

Śukadeva Gosvāmī continued: When Satyavrata had thus prayed to the Supreme Personality of Godhead, who had assumed the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth.

TEXT 55

purāṇa-saṁhitāṁ divyāṁ

sāṅkhya-yoga-kriyāvatīm

satyavratasya rājarṣer

ātma-guhyam aśeṣataḥ

SYNONYMS

purāṇa-the subject matter explained in the Purāṇas, the old histories, especially the Matsya Purāṇa; saṁhitām-the Vedic instructions contained in Brahma-saṁhitā and other saṁhitās; divyām-all transcendental literatures; sāṅkhya-the philosophical way of sāṅkhya-yoga; yoga-the science of self-realization or bhakti-yoga; kriyāvatīm-practically applied in life; satyavratasya-of King Satyavrata; rāja-ṛṣeḥ-the great king and saint; ātma-guhyam-all the mysteries of self-realization; aśeṣataḥ-including all branches.

The Supreme Personality of Godhead thus explained to King Satyavrata the spiritual science known as sāṅkhya-yoga, the science by which one distinguishes between matter and spirit [in other words, bhakti-yoga], along with the instructions contained in the Purāṇas [the old histories] and the saṁhitās. The Lord explained Himself in all these literatures.

TEXT 56

aśrauṣīd ṛṣibhiḥ sākam

ātma-tattvam asaṁśayam

nāvy āsīno bhagavatā

proktaṁ brahma sanātanam

SYNONYMS

aśrauṣīt-he heard; ṛṣibhiḥ-the great saintly persons; sākam-with; ātma-tattvam-the science of self-realization; asaṁśayam-without any doubt (because it was spoken by the Supreme Lord); nāvi āsīnaḥ-sitting in the boat; bhagavatā-by the Supreme Personality of Godhead; proktam-explained; brahma-all transcendental literatures; sanātanam-eternally existing.

While sitting in the boat, King Satyavrata, accompanied by the great saintly persons, listened to the instructions of the Supreme Personality of Godhead in regard to self-realization. These instructions were all from the eternal Vedic literature [brahma]. Thus the King and sages had no doubt about the Absolute Truth.

TEXT 57

atīta-pralayāpāya

utthitāya sa vedhase

hatvāsuraṁ hayagrīvaṁ

vedān pratyāharad dhariḥ

SYNONYMS

atīta-passed; pralaya-apāye-at the end of the inundation; utthitāya-to bring him to his senses after sleeping; saḥ-the Supreme Lord; vedhase-unto Lord Brahmā; hatvā-after killing; asuram-the demon; hayagrīvam-by the name Hayagrīva; vedān-all the Vedic records; pratyāharat-delivered; hariḥ-the Supreme Personality of Godhead.

At the end of the last inundation [during the period of Svāyambhuva Manu] the Supreme Personality of Godhead killed the demon named Hayagrīva and delivered all the Vedic literatures to Lord Brahmā when Lord Brahmā awakened from sleeping.

TEXT 58

sa tu satyavrato rājā

jñāna-vijñāna-saṁyutaḥ

viṣṇoḥ prasādāt kalpe 'sminn

āsīd vaivasvato manuḥ

SYNONYMS

saḥ-he; tu-indeed; satyavrataḥ-Satyavrata; rājā-the King; jñāna-vijñāna-saṁyutaḥ-enlightened in full knowledge and its practical use; viṣṇoḥ-of Lord Viṣṇu; prasādāt-by the mercy; kalpe asmin-in this period (ruled by Vaivasvata Manu); āsīt-became; vaivasvataḥ manuḥ-Vaivasvata Manu.

King Satyavrata was illuminated with all Vedic knowledge by the mercy of Lord Viṣṇu, and in this period he has now taken birth as Vaivasvata Manu, the son of the sun-god.

Śrīla Viśvanātha Cakravartī Ṭhākura gives his verdict that Satyavrata appeared in the Cākṣuṣa-manvantara. When the Cākṣuṣa-manvantara ended, the period of Vaivasvata Manu began. By the grace of Lord Viṣṇu, Satyavrata received instructions from the second fish incarnation and was thus enlightened in all spiritual knowledge.

TEXT 59

satyavratasya rājarṣer

māyā-matsyasya śārṅgiṇaḥ

saṁvādaṁ mahad-ākhyānaṁ

śrutvā mucyeta kilbiṣāt

SYNONYMS

satyavratasya-of King Satyavrata; rāja-ṛṣeḥ-of the great king; māyā-matsyasya-and the fish incarnation; śārṅgiṇaḥ-who had one horn on His head; saṁvādam-the description or dealings; mahat-ākhyānam-the great story; śrutvā-by hearing; mucyeta-is delivered; kilbiṣāt-from all sinful reactions.

This story concerning the great King Satyavrata and the fish incarnation of the Supreme Personality of Godhead, Viṣṇu, is a great transcendental narration. Anyone who hears it is delivered from the reactions of sinful life.

TEXT 60

avatāraṁ harer yo 'yaṁ

kīrtayed anvahaṁ naraḥ

saṅkalpās tasya sidhyanti

sa yāti paramāṁ gatim

SYNONYMS

avatāram-incarnation; hareḥ-of the Supreme Personality of Godhead; yaḥ-whoever; ayam-he; kīrtayet-narrates and chants; anvaham-daily; naraḥ-such a person; saṅkalpāḥ-all ambitions; tasya-of him; sidhyanti-become successful; saḥ-such a person; yāti-goes back; paramām gatim-back home to Godhead, the supreme place.

One who narrates this description of the Matsya incarnation and King Satyavrata will certainly have all his ambitions fulfilled, and he will undoubtedly return home, back to Godhead.

TEXT 61

pralaya-payasi dhātuḥ supta-śakter mukhebhyaḥ

śruti-gaṇam apanītaṁ pratyupādatta hatvā

ditijam akathayad yo brahma satyavratānāṁ

tam aham akhila-hetuṁ jihma-mīnaṁ nato 'smi

SYNONYMS

pralaya-payasi-in the water of inundation; dhātuḥ-from Lord Brahmā; supta-śakteḥ-who was inert because of sleeping; mukhebhyaḥ-from the mouths; śruti-gaṇam-Vedic records; apanītam-stolen; pratyupādatta-gave back to him; hatvā-by killing; ditijam-the great demon; akathayat-explained; yaḥ-one who; brahma-Vedic knowledge; satyavratānām-for the enlightenment of Satyavrata and the great saintly persons; tam-unto Him; aham-I; akhila-hetum-unto the cause of all causes; jihma-mīnam-appearing as and pretending to be a great fish; nataḥ asmi-I offer my respectful obeisances.

I offer my respectful obeisances unto the Supreme Personality of Godhead, who pretended to be a gigantic fish, who restored the Vedic literature to Lord Brahmā when Lord Brahmā awakened from sleep, and who explained the essence of Vedic literature to King Satyavrata and the great saintly persons.

Here is a summary of Satyavrata's meeting with the fish incarnation of Lord Viṣṇu. Lord Viṣṇu's purpose was to take back all the Vedic literatures from the demon Hayagrīva and restore them to Lord Brahmā. Incidentally, by His causeless mercy, the Lord spoke with Satyavrata. The word satyavratānām is significant because it indicates that those on the level of Satyavrata can take knowledge from the Vedas delivered by the Supreme Personality of Godhead. Whatever is spoken by the Supreme Lord is accepted as Veda. As stated in Bhagavad-gītā, vedānta-kṛd veda-vit: the Supreme Personality of Godhead is the compiler of all Vedic knowledge, and He knows the purport of the Vedas. Therefore, anyone who takes knowledge from the Supreme Personality of Godhead, Kṛṣṇa, or from Bhagavad-gītā as it is, knows the purpose of the Vedas (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). One cannot understand Vedic knowledge from the veda-vāda-ratās, who read the Vedas and misconstrue their subject matter. One has to know the Vedas from the Supreme Personality of Godhead.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Matsya, the Lord's Fish Incarnation."

-This commentation has been finished in our New Delhi center today, the first of September, 1976, the day of Rādhāṣṭamī, by the grace of the Supreme Personality of Godhead and the ācāryas. Śrīla Narottama dāsa Ṭhākura says, tāṅdera caraṇa sevi bhakta-sane vāsa janame janame haya, ei abhilāṣa. I am attempting to present Śrīmad-Bhāgavatam in the English language by the order of my spiritual master, Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, and by his grace the work of translation is gradually progressing, and the European and American devotees who have joined the Kṛṣṇa consciousness movement are helping me considerably. Thus we have expectations of finishing the great task before my passing away. All glories to Śrī Guru and Gaurāṅga.

END OF THE EIGHTH CANTO

Ninth Canto

Chapter One

King Sudyumna Becomes a Woman

This chapter describes how Sudyumna became a woman and how the dynasty of Vaivasvata Manu was amalgamated with the Soma-vaṁśa, the dynasty coming from the moon.

By the desire of Mahārāja Parīkṣit, Śukadeva Gosvāmī told about the dynasty of Vaivasvata Manu, who was formerly King Satyavrata, the ruler of Draviḍa. While describing this dynasty, he also described how the Supreme Personality of Godhead, while lying down in the waters of devastation, gave birth to Lord Brahmā from a lotus generated from His navel. From the mind of Lord Brahmā, Marīci was generated, and his son was Kaśyapa. From Kaśyapa, through Aditi, Vivasvān was generated, and from Vivasvān came Śrāddhadeva Manu, who was born from the womb of Saṁjñā. Śrāddhadeva's wife, Śraddhā, gave birth to ten sons, such as Ikṣvāku and Nṛga.

Śrāddhadeva, or Vaivasvata Manu, the father of Mahārāja Ikṣvāku, was sonless before Ikṣvāku's birth, but by the grace of the great sage Vasiṣṭha he performed a yajña to satisfy Mitra and Varuṇa. Then, although Vaivasvata Manu wanted a son, by the desire of his wife he got a daughter named Ilā. Manu, however, was not satisfied with the daughter. Consequently, for Manu's satisfaction, the great sage Vasiṣṭha prayed for Ilā to be transformed into a boy, and his prayer was fulfilled by the Supreme Personality of Godhead. Thus Ilā became a beautiful young man named Sudyumna.

Once upon a time, Sudyumna went on tour with his ministers. At the foot of the mountain Sumeru there is a forest named Sukumāra, and as soon as they entered that forest, they were all transformed into women. When Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī about the reason for this transformation, Śukadeva Gosvāmī described how Sudyumna, being transformed into a woman, accepted Budha, the son of the moon, as her husband and had a son named Purūravā. By the grace of Lord Śiva, Sudyumna received the benediction that he would live one month as a woman and one month as a man. Thus he regained his kingdom and had three sons, named Utkala, Gaya and Vimala, who were all very religious. Thereafter, he entrusted his kingdom to Purūravā and took the order of vānaprastha life.

TEXT 1

śrī-rājovāca

manvantarāṇi sarvāṇi

tvayoktāni śrutāni me

vīryāṇy ananta-vīryasya

hares tatra kṛtāni ca

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; manvantarāṇi-all about the periods of the various Manus; sarvāṇi-all of them; tvayā-by you; uktāni-have been described; śrutāni-have been listened to; me-by me; vīryāṇi-wonderful activities; ananta-vīryasya-of the Supreme Personality of Godhead, who has unlimited potency; hareḥ-of the Supreme Lord, Hari; tatra-in those manvantara periods; kṛtāni-which have been performed; ca-also.

King Parīkṣit said: My lord, Śukadeva Gosvāmī, you have elaborately described all the periods of the various Manus and, within those periods, the wonderful activities of the Supreme Personality of Godhead, who has unlimited potency. I am fortunate to have heard all of this from you.

TEXTS 2–3

yo 'sau satyavrato nāma

rājarṣir draviḍeśvaraḥ

jñānaṁ yo 'tīta-kalpānte

lebhe puruṣa-sevayā

sa vai vivasvataḥ putro

manur āsīd iti śrutam

tvattas tasya sutāḥ proktā

ikṣvāku-pramukhā nṛpāḥ

SYNONYMS

yaḥ asau-he who was known; satyavrataḥ-Satyavrata; nāma-by the name; rāja-ṛṣiḥ-the saintly king; draviḍa-īśvaraḥ-the ruler of the Draviḍa countries; jñānam-knowledge; yaḥ-one who; atīta-kalpa-ante-at the end of the period of the last Manu, or at the end of the last millennium; lebhe-received; puruṣa-sevayā-by rendering service to the Supreme Personality of Godhead; saḥ-he; vai-indeed; vivasvataḥ-of Vivasvān; putraḥ-son; manuḥ āsīt-became the Vaivasvata Manu; iti-thus; śrutam-I have already heard; tvattaḥ-from you; tasya-his; sutāḥ-sons; proktāḥ-have been explained; ikṣvāku-pramukhāḥ-headed by Ikṣvāku; nṛpāḥ-many kings.

Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last millennium by the grace of the Supreme, later became Vaivasvata Manu, the son of Vivasvān, in the next manvantara [period of Manu]. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained.

TEXT 4

teṣāṁ vaṁśaṁ pṛthag brahman

vaṁśānucaritāni ca

kīrtayasva mahā-bhāga

nityaṁ śuśrūṣatāṁ hi naḥ

SYNONYMS

teṣām-of all those kings; vaṁśam-the dynasties; pṛthak-separately; brahman-O great brāhmaṇa (Śukadeva Gosvāmī); vaṁśa-anucaritāni ca-and their dynasties and characteristics; kīrtayasva-kindly describe; mahā-bhāga-O greatly fortunate one; nityam-eternally; śuśrūṣatām-who are engaged in your service; hi-indeed; naḥ-of ourselves.

O greatly fortunate Śukadeva Gosvāmī, O great brāhmaṇa, kindly describe to us separately the dynasties and characteristics of all those kings, for we are always eager to hear such topics from you.

TEXT 5

ye bhūtā ye bhaviṣyāś ca

bhavanty adyatanāś ca ye

teṣāṁ naḥ puṇya-kīrtīnāṁ

sarveṣāṁ vada vikramān

SYNONYMS

ye-all of whom; bhūtāḥ-have already appeared; ye-all of whom; bhaviṣyāḥ-will appear in the future; ca-also; bhavanti-are existing; adyatanāḥ-at present; ca-also; ye-all of whom; teṣām-of all of them; naḥ-unto us; puṇya-kīrtīnām-who were all pious and celebrated; sarveṣām-of all of them; vada-kindly explain; vikramān-about the abilities.

Kindly tell us about the abilities of all the celebrated kings born in the dynasty of Vaivasvata Manu, including those who have already passed, those who may appear in the future, and those who exist at present.

TEXT 6

śrī-sūta uvāca

evaṁ parīkṣitā rājñā

sadasi brahma-vādinām

pṛṣṭaḥ provāca bhagavāñ

chukaḥ parama-dharma-vit

SYNONYMS

śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-in this way; parīkṣitā-by Mahārāja Parīkṣit; rājñā-by the King; sadasi-in the assembly; brahma-vādinām-of all the great saintly experts in Vedic knowledge; pṛṣṭaḥ-having been asked; provāca-answered; bhagavān-the most powerful; śukaḥ-Śuka Gosvāmī; parama-dharma-vit-the most learned scholar in religious principles.

Sūta Gosvāmī said: When Śukadeva Gosvāmī, the greatest knower of religious principles, was thus requested by Mahārāja Parīkṣit in the assembly of all the scholars learned in Vedic knowledge, he then proceeded to speak.

TEXT 7

śrī-śuka uvāca

śrūyatāṁ mānavo vaṁśaḥ

prācuryeṇa parantapa

na śakyate vistarato

vaktuṁ varṣa-śatair api

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śrūyatām-just hear from me; mānavaḥ vaṁśaḥ-the dynasty of Manu; prācuryeṇa-as expansive as possible; parantapa-O King, who can subdue your enemies; na-not; śakyate-one is able; vistarataḥ-very broadly; vaktum-to speak; varṣa-śataiḥ api-even if he does so for hundreds of years.

Śukadeva Gosvāmī continued: O King, subduer of your enemies, now hear from me in great detail about the dynasty of Manu. I shall explain as much as possible, although one could not say everything about it, even in hundreds of years.

TEXT 8

parāvareṣāṁ bhūtānām

ātmā yaḥ puruṣaḥ paraḥ

sa evāsīd idaṁ viśvaṁ

kalpānte 'nyan na kiñcana

SYNONYMS

para-avareṣām-of all living entities, in higher or lower statuses of life; bhūtānām-of those who have taken material bodies (the conditioned souls); ātmā-the Supersoul; yaḥ-one who is; puruṣaḥ-the Supreme Person; paraḥ-transcendental; saḥ-He; eva-indeed; āsīt-was existing; idam-this; viśvam-universe; kalpa-ante-at the end of the millennium; anyat-anything else; na-not; kiñcana-anything whatsoever.

The transcendental Supreme Person, the Supersoul of all living entities, who are in different statuses of life, high and low, existed at the end of the millennium, when neither this manifested cosmos nor anything else but Him existed.

Taking the proper position from which to describe the dynasty of Manu, Śukadeva Gosvāmī begins by saying that when the entire world is inundated, only the Supreme Personality of Godhead exists, and nothing else. Śukadeva Gosvāmī will now describe how the Lord creates other things, one after another.

TEXT 9

tasya nābheḥ samabhavat

padma-koṣo hiraṇmayaḥ

tasmiñ jajñe mahārāja

svayambhūś catur-ānanaḥ

SYNONYMS

tasya-of Him (the Supreme Personality of Godhead); nābheḥ-from the navel; samabhavat-generated; padma-koṣaḥ-a lotus; hiraṇmayaḥ-known as Hiraṇmaya, or golden; tasmin-on that golden lotus; jajñe-appeared; mahārāja-O King; svayambhūḥ-one who is self-manifested, who takes birth without a mother; catuḥ-ānanaḥ-with four heads.

O King Parīkṣit, from the navel of the Supreme Personality of Godhead was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.

TEXT 10

marīcir manasas tasya

jajñe tasyāpi kaśyapaḥ

dākṣāyaṇyāṁ tato 'dityāṁ

vivasvān abhavat sutaḥ

SYNONYMS

marīciḥ-the great saintly person known as Marīci; manasaḥ tasya-from the mind of Lord Brahmā; jajñe-took birth; tasya api-from Marīci; kaśyapaḥ-Kaśyapa (took birth); dākṣāyaṇyām-in the womb of the daughter of Mahārāja Dakṣa; tataḥ-thereafter; adityām-in the womb of Aditi; vivasvān-Vivasvān; abhavat-took birth; sutaḥ-a son.

From the mind of Lord Brahmā, Marīci took birth, and from the semen of Marīci, Kaśyapa appeared from the womb of the daughter of Dakṣa Mahārāja. From Kaśyapa, by the womb of Aditi, Vivasvān took birth.

TEXTS 11–12

tato manuḥ śrāddhadevaḥ

saṁjñāyām āsa bhārata

śraddhāyāṁ janayām āsa

daśa putrān sa ātmavān

ikṣvāku-nṛga-śaryāti-

diṣṭa-dhṛṣṭa-karūṣakān

nariṣyantaṁ pṛṣadhraṁ ca

nabhagaṁ ca kaviṁ vibhuḥ

SYNONYMS

tataḥ-from Vivasvān; manuḥ śrāddhadevaḥ-the Manu named Śrāddhadeva; saṁjñāyām-in the womb of Saṁjñā (the wife of Vivasvān); āsa-was born; bhārata-O best of the Bhārata dynasty; śraddhāyām-in the womb of Śraddhā (the wife of Śrāddhadeva); janayām āsa-begot; daśa-ten; putrān-sons; saḥ-that Śrāddhadeva; ātmavān-having conquered his senses; ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān-named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka; nariṣyantam-Nariṣyanta; pṛṣadhram ca-and Pṛṣadhra; nabhagam ca-and Nabhaga; kavim-Kavi; vibhuḥ-the great.

O King, best of the Bhārata dynasty, from Vivasvān, by the womb of Saṁjñā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.

TEXT 13

aprajasya manoḥ pūrvaṁ

vasiṣṭho bhagavān kila

mitrā-varuṇayor iṣṭiṁ

prajārtham akarod vibhuḥ

SYNONYMS

aprajasya-of he who had no son; manoḥ-of Manu; pūrvam-formerly; vasiṣṭhaḥ-the great saint Vasiṣṭha; bhagavān-powerful; kila-indeed; mitrā-varuṇayoḥ-of the demigods named Mitra and Varuṇa; iṣṭim-a sacrifice; prajā-artham-for the sake of getting sons; akarot-executed; vibhuḥ-the great person.

Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuṇa.

TEXT 14

tatra śraddhā manoḥ patnī

hotāraṁ samayācata

duhitrartham upāgamya

praṇipatya payovratā

SYNONYMS

tatra-in that sacrifice; śraddhā-Śraddhā; manoḥ-of Manu; patnī-the wife; hotāram-to the priest performing the yajña; samayācata-begged properly; duhitṛ-artham-for a daughter; upāgamya-coming near; praṇipatya-offering obeisances; payaḥ-vratā-who was observing the vow of drinking only milk.

During that sacrifice, Śraddhā, Manu's wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter.

TEXT 15

preṣito 'dhvaryuṇā hotā

vyacarat tat samāhitaḥ

gṛhīte haviṣi vācā

vaṣaṭ-kāraṁ gṛṇan dvijaḥ

SYNONYMS

preṣitaḥ-being told to execute the sacrifice; adhvaryuṇā-by the ṛtvik priest; hotā-the priest in charge of offering oblations; vyacarat-executed; tat-that (sacrifice); samāhitaḥ-with great attention; gṛhīte haviṣi-upon taking the clarified butter for the first oblation; vācā-by chanting the mantra; vaṣaṭ-kāram-the mantra beginning with the word vaṣaṭ; gṛṇan-reciting; dvijaḥ-the brāhmaṇa.

Told by the chief priest "Now offer oblations," the person in charge of oblations took clarified butter to offer. He then remembered the request of Manu's wife and performed the sacrifice while chanting the word "vaṣaṭ."

TEXT 16

hotus tad-vyabhicāreṇa

kanyelā nāma sābhavat

tāṁ vilokya manuḥ prāha

nātituṣṭamanā gurum

SYNONYMS

hotuḥ-of the priest; tat-of the yajña; vyabhicāreṇa-by that transgression; kanyā-a daughter; ilā-Ilā; nāma-by the name; sā-that daughter; abhavat-was born; tām-unto her; vilokya-seeing; manuḥ-Manu; prāha-said; na-not; atituṣṭamanāḥ-very much satisfied; gurum-unto his guru.

Manu had begun that sacrifice for the sake of getting a son, but because the priest was diverted by the request of Manu's wife, a daughter named Ilā was born. Upon seeing the daughter, Manu was not very satisfied. Thus he spoke to his guru, Vasiṣṭha, as follows.

Because Manu had no issue, he was pleased at the birth of the child, even though a daughter, and gave her the name Ilā. Later, however, he was not very satisfied to see the daughter instead of a son. Because he had no issue, he was certainly very glad at the birth of Ilā, but his pleasure was temporary.

TEXT 17

bhagavan kim idaṁ jātaṁ

karma vo brahma-vādinām

viparyayam aho kaṣṭaṁ

maivaṁ syād brahma-vikriyā

SYNONYMS

bhagavan-O my lord; kim idam-what is this; jātam-born; karma-fruitive activities; vaḥ-of all of you; brahma-vādinām-of you, who are expert in chanting the Vedic mantras; viparyayam-deviation; aho-alas; kaṣṭam-painful; mā evam syāt-thus it should not have been; brahma-vikriyā-this opposite action of the Vedic mantras.

My lord, all of you are expert in chanting the Vedic mantras. How then has the result been opposite to the one desired? This is a matter for lamentation. There should not have been such a reversal of the results of the Vedic mantras.

In this age, the performance of yajña has been forbidden because no one can properly chant the Vedic mantras. If Vedic mantras are chanted properly, the desire for which a sacrifice is performed must be successful. Therefore the Hare Kṛṣṇa chant is called the mahā-mantra, the great, exalted mantra above all other Vedic mantras, because simply chanting the Hare Kṛṣṇa mahā-mantra brings so many beneficial effects. As explained by Śrī Caitanya Mahāprabhu (Śikṣāṣṭaka 1):

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
[Cc. Antya 20.12]

"Glory to the Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious."

Therefore, the best performance of yajña given to us is the saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). Those who are intelligent take advantage of the greatest yajña in this age by chanting the Hare Kṛṣṇa mahā-mantra in congregation. When the Hare Kṛṣṇa mantra is chanted by many men together, the chanting is called saṅkīrtana, and as a result of such a yajña there will be clouds in the sky (yajñād bhavati parjanyaḥ [Bg. 3.14]). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Kṛṣṇa yajña. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Kṛṣṇa consciousness movement seriously, if they stop their sinful activities and chant the Hare Kṛṣṇa mahā-mantra, all their problems will be solved without difficulty. In other processes of yajña there are difficulties because there are no learned scholars who can chant the mantras perfectly well, nor is it possible to secure the ingredients to perform the yajña. Because human society is poverty-stricken and men are devoid of Vedic knowledge and the power to chant the Vedic mantras, the Hare Kṛṣṇa mahā-mantra is the only shelter. people should be intelligent enough to chant it. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. Those whose brains are dull cannot understand this chanting, nor can they take to it.

TEXT 18

yūyaṁ brahma-vido yuktās

tapasā dagdha-kilbiṣāḥ

kutaḥ saṅkalpa-vaiṣamyam

anṛtaṁ vibudheṣv iva

SYNONYMS

yūyam-of all you; brahma-vidaḥ-completely in awareness of the Absolute Truth; yuktāḥ-self-controlled and well balanced; tapasā-by dint of austerity and penances; dagdha-kilbiṣāḥ-all kinds of material contamination having been burnt out; kutaḥ-then how; saṅkalpa-vaiṣamyam-discrepancy in the matter of determination; anṛtam-false promise, false statement; vibudheṣu-in the society of the demigods; iva-or.

You are all self-controlled, well balanced in mind, and aware of the Absolute Truth. And because of austerities and penances you are completely cleansed of all material contamination. Your words, like those of the demigods, are never baffled. Then how is it possible that your determination has failed?

We have learned from many Vedic literatures that a benediction or curse given by the demigods never proves false. By performing austerities and penances, by controlling the senses and mind, and by achieving full knowledge of the Absolute Truth, one is fully cleansed of material contamination. Then one's words and blessings, like those of the demigods, are never a failure.

TEXT 19

niśamya tad vacas tasya

bhagavān prapitāmahaḥ

hotur vyatikramaṁ jñātvā

babhāṣe ravi-nandanam

SYNONYMS

niśamya-after hearing; tat vacaḥ-those words; tasya-of him (Manu); bhagavān-the most powerful; prapitāmahaḥ-the great-grandfather Vasiṣṭha; hotuḥ vyatikramam-discrepancy on the part of the hotā priest; jñātvā-understanding; babhāṣe-spoke; ravi-nandanam-unto Vaivasvata Manu, son of the sun-god.

The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu, understood the discrepancy on the part of the priest. Thus he spoke as follows to the son of the sun-god.

TEXT 20

etat saṅkalpa-vaiṣamyaṁ

hotus te vyabhicārataḥ

tathāpi sādhayiṣye te

suprajāstvaṁ sva-tejasā

SYNONYMS

etat-this; saṅkalpa-vaiṣamyam-discrepancy in the objective; hotuḥ-of the priest; te-your; vyabhicārataḥ-from deviating from the prescribed purpose; tathā api-still; sādhayiṣye-I shall execute; te-for you; su-prajāstvam-a very nice son; sva-tejasā-by my own prowess.

This discrepancy in the objective is due to your priest's deviation from the original purpose. However, by my own prowess I shall give you a good son.

TEXT 21

evaṁ vyavasito rājan

bhagavān sa mahā-yaśāḥ

astauṣīd ādi-puruṣam

ilāyāḥ puṁstva-kāmyayā

SYNONYMS

evam-thus; vyavasitaḥ-deciding; rājan-O King Parīkṣit; bhagavān-the most powerful; saḥ-Vasiṣṭha; mahā-yaśāḥ-very famous; astauṣīt-offered prayers; ādi-puruṣam-unto the Supreme Person, Lord Viṣṇu; ilāyāḥ-of Ilā; puṁstva-kāmyayā-for the transformation into a male.

Śukadeva Gosvāmī said: O King Parīkṣit, after the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, to transform Ilā into a male.

TEXT 22

tasmai kāma-varaṁ tuṣṭo

bhagavān harir īśvaraḥ

dadāv ilābhavat tena

sudyumnaḥ puruṣarṣabhaḥ

SYNONYMS

tasmai-unto him (Vasiṣṭha); kāma-varam-the desired benediction; tuṣṭaḥ-being pleased; bhagavān-the Supreme Personality; hariḥ īśvaraḥ-the supreme controller, the Lord; dadau-gave; ilā-the girl, Ilā; abhavat-became; tena-because of this benediction; sudyumnaḥ-by the name Sudyumna; puruṣa-ṛṣabhaḥ-a nice male.

The Supreme Personality of Godhead, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a very fine male named Sudyumna.

TEXTS 23–24

sa ekadā mahārāja

vicaran mṛgayāṁ vane

vṛtaḥ katipayāmātyair

aśvam āruhya saindhavam

pragṛhya ruciraṁ cāpaṁ

śarāṁś ca paramādbhutān

daṁśito 'numṛgaṁ vīro

jagāma diśam uttarām

SYNONYMS

saḥ-Sudyumna; ekadā-once upon a time; mahārāja-O King Parīkṣit; vicaran-touring; mṛgayām-for hunting; vane-in the forest; vṛtaḥ-accompanied; katipaya-a few; amātyaiḥ-by ministers or associates; aśvam-upon a horse; āruhya-riding; saindhavam-born in the Sindhupradeśa; pragṛhya-holding in hand; ruciram-beautiful; cāpam-bow; śarān ca-and arrows; parama-adbhutān-very wonderful, uncommon; daṁśitaḥ-wearing armor; anumṛgam-behind the animals; vīraḥ-the hero; jagāma-went toward; diśam uttarām-the north.

O King Parīkṣit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, once went into the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest.

TEXT 25

sukumāra-vanaṁ meror

adhastāt praviveśa ha

yatrāste bhagavāñ charvo

ramamāṇaḥ sahomayā

SYNONYMS

sukumāra-vanam-the forest known as Sukumāra; meroḥ adhastāt-at the foot of Mount Meru; praviveśa ha-he entered; yatra-wherein; āste-was; bhagavān-the most powerful (demigod); śarvaḥ-Lord Śiva; ramamāṇaḥ-engaged in enjoyment; saha umayā-with Umā, his wife.

There in the north, at the bottom of Mount Meru, is a forest known as Sukumāra where Lord Śiva always enjoys with Umā. Sudyumna entered that forest.

TEXT 26

tasmin praviṣṭa evāsau

sudyumnaḥ para-vīra-hā

apaśyat striyam ātmānam

aśvaṁ ca vaḍavāṁ nṛpa

SYNONYMS

tasmin-in that forest; praviṣṭaḥ-having entered; eva-indeed; asau-he; sudyumnaḥ-Prince Sudyumna; para-vīra-hā-who could very well subdue his enemies; apaśyat-observed; striyam-female; ātmānam-himself; aśvam ca-and his horse; vaḍavām-a mare; nṛpa-O King Parīkṣit.

O King Parīkṣit, as soon as Sudyumna, who was expert in subduing enemies, entered the forest, he saw himself transformed into a female and his horse transformed into a mare.

TEXT 27

tathā tad-anugāḥ sarve

ātma-liṅga-viparyayam

dṛṣṭvā vimanaso 'bhūvan

vīkṣamāṇāḥ parasparam

SYNONYMS

tathā-similarly; tat-anugāḥ-the companions of Sudyumna; sarve-all of them; ātma-liṅga-viparyayam-the transformation of their sex into the opposite; dṛṣṭvā-seeing; vimanasaḥ-morose; abhūvan-they became; vīkṣamāṇāḥ-looking over; parasparam-one another.

When his followers also saw their identities transformed and their sex reversed, they were all very morose and just looked at one another.

TEXT 28

śrī-rājovāca

katham evaṁ guṇo deśaḥ

kena vā bhagavan kṛtaḥ

praśnam enaṁ samācakṣva

paraṁ kautūhalaṁ hi naḥ

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit said; katham-how; evam-this; guṇaḥ-quality; deśaḥ-the country; kena-why; vā-either; bhagavan-O most powerful; kṛtaḥ-it was so done; praśnam-question; enam-this; samācakṣva-just deliberate; param-very much; kautūhalam-eagerness; hi-indeed; naḥ-our.

Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very eager to hear about this.

TEXT 29

śrī-śuka uvāca

ekadā giriśaṁ draṣṭum

ṛṣayas tatra suvratāḥ

diśo vitimirābhāsāḥ

kurvantaḥ samupāgaman

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-once upon a time; giriśam-Lord Śiva; draṣṭum-to see; ṛṣayaḥ-very saintly persons; tatra-in that forest; su-vratāḥ-highly elevated in spiritual power; diśaḥ-all directions; vitimira-ābhāsāḥ-having been cleared of all darkness whatsoever; kurvantaḥ-doing so; samupāgaman-arrived.

Śukadeva Gosvāmī answered: Great saintly persons who strictly observed the spiritual rules and regulations and whose own effulgence dissipated all the darkness of all directions once came to see Lord Śiva in that forest.

TEXT 30

tān vilokyāmbikā devī

vivāsā vrīḍitā bhṛśam

bhartur aṅkāt samutthāya

nīvīm āśv atha paryadhāt

SYNONYMS

tān-all the saintly persons; vilokya-seeing them; ambikā-mother Durgā; devī-the goddess; vivāsā-because she was naked; vrīḍitā-ashamed; bhṛśam-highly; bhartuḥ-of her husband; aṅkāt-from the lap; samutthāya-getting up; nīvīm-breast; āśu atha-very quickly; paryadhāt-covered with cloth.

When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast.

TEXT 31

ṛṣayo 'pi tayor vīkṣya

prasaṅgaṁ ramamāṇayoḥ

nivṛttāḥ prayayus tasmān

nara-nārāyaṇāśramam

SYNONYMS

ṛṣayaḥ-all the great saintly persons; api-also; tayoḥ-of both of them; vīkṣya-seeing; prasaṅgam-engagement in sexual matters; ramamāṇayoḥ-who were enjoying in that way; nivṛttāḥ-desisted from going further; prayayuḥ-immediately departed; tasmāt-from that place; nara-nārāyaṇa-āśramam-to the āśrama of Nara-Nārāyaṇa.

Seeing Lord Śiva and Pārvatī engaged in sexual affairs, all the great saintly persons immediately desisted from going further and departed for the āśrama of Nara-Nārāyaṇa.

TEXT 32

tad idaṁ bhagavān āha

priyāyāḥ priya-kāmyayā

sthānaṁ yaḥ praviśed etat

sa vai yoṣid bhaved iti

SYNONYMS

tat-because; idam-this; bhagavān-Lord Śiva; āha-said; priyāyāḥ-of his dear wife; priya-kāmyayā-for the pleasure; sthānam-place; yaḥ-anyone who; praviśet-will enter; etat-here; saḥ-that person; vai-indeed; yoṣit-female; bhavet-shall become; iti-thus.

Thereupon, just to please his wife, Lord Śiva said, "Any male entering this place shall immediately become a female!"

TEXT 33

tata ūrdhvaṁ vanaṁ tad vai

puruṣā varjayanti hi

sā cānucara-saṁyuktā

vicacāra vanād vanam

SYNONYMS

tataḥ ūrdhvam-from that time onward; vanam-forest; tat-that; vai-in particular; puruṣāḥ-males; varjayanti-do not enter; hi-indeed; sā-Sudyumna in the form of a woman; ca-also; anucara-saṁyuktā-accompanied by his companions; vicacāra-walked; vanāt vanam-within the forest from one place to another.

Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another.

In Bhagavad-gītā (2.22) it is said:

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā sarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī

"As a person puts on new garments, giving up old ones, the soul accepts new material bodies, giving up the old and useless ones."

The body is just like a dress, and here this is proved. Sudyumna and his associates were all male, which means that their souls were covered by male dress, but now they became female, which means that their dress was changed. The soul, however, remains the same. It is said that by modern medical treatment a male can be transformed into a female, and a female into a male. The body, however, has no connection with the soul. The body can be changed, either in this life or the next. Therefore, one who has knowledge of the soul and how the soul transmigrates from one body to another does not pay attention to the body, which is nothing but a covering dress. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Such a person sees the soul, which is part and parcel of the Supreme Lord. Therefore he is a sama-darśi, a learned person.

TEXT 34

atha tām āśramābhyāśe

carantīṁ pramadottamām

strībhiḥ parivṛtāṁ vīkṣya

cakame bhagavān budhaḥ

SYNONYMS

atha-in this way; tām-her; āśrama-abhyāśe-in the neighborhood of his āśrama; carantīm-loitering; pramadā-uttamām-the best of beautiful women who excite sex; strībhiḥ-by other women; parivṛtām-surrounded; vīkṣya-seeing her; cakame-desired sex; bhagavān-the most powerful; budhaḥ-Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.

Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his āśrama, Budha, the son of the moon, immediately desired to enjoy her.

TEXT 35

sāpi taṁ cakame subhrūḥ

somarāja-sutaṁ patim

sa tasyāṁ janayām āsa

purūravasam ātmajam

SYNONYMS

sā-Sudyumna, transformed into a woman; api-also; tam-unto him (Budha); cakame-desired sex; su-bhrūḥ-very beautiful; somarāja-sutam-unto the son of the king of the moon; patim-as her husband; saḥ-he (Budha); tasyām-in her womb; janayām āsa-begot; purūravasam-named Purūravā; ātma-jam-a son.

The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purūravā.

TEXT 36

evaṁ strītvam anuprāptaḥ

sudyumno mānavo nṛpaḥ

sasmāra sa kulācāryaṁ

vasiṣṭham iti śuśruma

SYNONYMS

evam-in this way; strītvam-femininity; anuprāptaḥ-having achieved in that way; sudyumnaḥ-the male named Sudyumna; mānavaḥ-the son of Manu; nṛpaḥ-the king; sasmāra-remembered; saḥ-he; kula-ācāryam-the familial spiritual master; vasiṣṭham-the most powerful Vasiṣṭha; iti śuśruma-I have heard it (from reliable sources).

I heard from reliable sources that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his familial spiritual master, Vasiṣṭha.

TEXT 37

sa tasya tāṁ daśāṁ dṛṣṭvā

kṛpayā bhṛśa-pīḍitaḥ

sudyumnasyāśayan puṁstvam

upādhāvata śaṅkaram

SYNONYMS

saḥ-he, Vasiṣṭha; tasya-of Sudyumna; tām-that; daśām-condition; dṛṣṭvā-seeing; kṛpayā-out of mercy; bhṛśa-pīḍitaḥ-being very much aggrieved; sudyumnasya-of Sudyumna; āśayan-desiring; puṁstvam-the maleness; upādhāvata-began to worship; śaṅkaram-Lord Śiva.

Upon seeing Sudyumna's deplorable condition, Vasiṣṭha was very much aggrieved. Desiring for Sudyumna to regain his maleness, Vasiṣṭha again began to worship Lord Śaṅkara [Śiva].

TEXTS 38–39

tuṣṭas tasmai sa bhagavān

ṛṣaye priyam āvahan

svāṁ ca vācam ṛtāṁ kurvann

idam āha viśāmpate

māsaṁ pumān sa bhavitā

māsaṁ strī tava gotrajaḥ

itthaṁ vyavasthayā kāmaṁ

sudyumno 'vatu medinīm

SYNONYMS

tuṣṭaḥ-being pleased; tasmai-unto Vasiṣṭha; saḥ-he (Lord Śiva); bhagavān-the most powerful; ṛṣaye-unto the great sage; priyam āvahan-just to please him; svām ca-his own; vācam-word; ṛtām-true; kurvan-and keeping; idam-this; āha-said; viśāmpate-O King Parīkṣit; māsam-one month; pumān-male; saḥ-Sudyumna; bhavitā-will become; māsam-an other month; strī-female; tava-your; gotra-jaḥ-disciple born in your disciplic succession; ittham-in this way; vyavasthayā-by settlement; kāmam-according to desire; sudyumnaḥ-King Sudyumna; avatu-may rule; medinīm-the world.

O King Parīkṣit, Lord Śiva was pleased with Vasiṣṭha. Therefore, to satisfy him and to keep his own word to Pārvatī, Lord Śiva said to that saintly person, "Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes."

The word gotrajaḥ is significant in this connection. Brāhmaṇas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brāhmaṇas and kṣatriyas and even vaiśyas come in the disciplic succession of the same ṛṣis. Because the gotra and dynasty are one, there is no difference between the disciples and the family born of the semen. The same system still prevails in Indian society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaḥ refers to those born in the same dynasty, whether they be disciples or members of the family.

TEXT 40

ācāryānugrahāt kāmaṁ

labdhvā puṁstvaṁ vyavasthayā

pālayām āsa jagatīṁ

nābhyanandan sma taṁ prajāḥ

SYNONYMS

ācārya-anugrahāt-by the mercy of the spiritual master; kāmam-desired; labdhvā-having achieved; puṁstvam-maleness; vyavasthayā-by this settlement of Lord Śiva; pālayām āsa-he ruled; jagatīm-the whole world; na abhyanandan sma-were not satisfied with; tam-to the king; prajāḥ-the citizens.

Thus being favored by the spiritual master, according to the words of Lord Śiva, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this.

The citizens could understand that the king was transformed into a female every alternate month and therefore could not discharge his royal duty. Consequently they were not very satisfied.

TEXT 41

tasyotkalo gayo rājan

vimalaś ca trayaḥ sutāḥ

dakṣiṇā-patha-rājāno

babhūvur dharma-vatsalāḥ

SYNONYMS

tasya-of Sudyumna; utkalaḥ-by the name Utkala; gayaḥ-by the name Gaya; rājan-O King Parīkṣit; vimalaḥ ca-and Vimala; trayaḥ-three; sutāḥ-sons; dakṣiṇā-patha-of the southern part of the world; rājānaḥ-kings; babhūvuḥ-they became; dharma-vatsalāḥ-very religious.

O King, Sudyumna had three very pious sons, named Utkala, Gaya and Vimala, who became the kings of the Dakṣiṇā-patha.

TEXT 42

tataḥ pariṇate kāle

pratiṣṭhāna-patiḥ prabhuḥ

purūravasa utsṛjya

gāṁ putrāya gato vanam

SYNONYMS

tataḥ-thereafter; pariṇate kāle-when the time was ripe; pratiṣṭhāna-patiḥ-the master of the kingdom; prabhuḥ-very powerful; purūravase-unto Purūravā; utsṛjya-delivering; gām-the world; putrāya-unto his son; gataḥ-departed; vanam-to the forest.

Thereafter, when the time was ripe, when Sudyumna, the king of the world, was sufficiently old, he delivered the entire kingdom to his son Purūravā and entered the forest.

According to the Vedic system, one within the institution of varṇa and āśrama must leave his family life after he reaches fifty years of age (pañcāśad ūrdhvaṁ vanaṁ vrajet). Thus Sudyumna followed the prescribed regulations of varṇāśrama by leaving the kingdom and going to the forest to complete his spiritual life.

Thus end the Bhaktivedanta purports of the Ninth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "King Sudyumna Becomes a Woman."

Chapter Two

The Dynasties of the Sons of Manu

This Second Chapter describes the dynasties of the sons of Manu, headed by Karūṣa.

After Sudyumna accepted the order of vānaprastha and departed for the forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme Personality of Godhead and consequently begot ten sons like Mahārāja Ikṣvāku, all of whom were like their father. One of these sons, Pṛṣadhra, was engaged in the duty of protecting cows at night with a sword in his hand. Following the order of his spiritual master, he would stand in this way for the entire night. Once, in the darkness of night, a tiger seized a cow from the cowshed, and when Pṛṣadhra came to know this, he took a sword in his hand and followed the tiger. Unfortunately, when he finally approached the tiger, he could not distinguish between the cow and the tiger in the dark, and thus he killed the cow. Because of this, his spiritual master cursed him to take birth in a śūdra family, but Pṛṣadhra practiced mystic yoga, and in bhakti-yoga he worshiped the Supreme Personality of Godhead. Then he voluntarily entered a blazing forest fire, thus relinquishing his material body and going back home, back to Godhead.

Kavi, the youngest son of Manu, was a great devotee of the Supreme Personality of Godhead from his very childhood. From Manu's son known as Karūṣa, a sect of kṣatriyas known as Kārūṣas was generated. Manu also had a son known as Dhṛṣṭa, from whom another sect of kṣatriyas was generated, but although they were born of one who had the qualities of a kṣatriya, they became brāhmaṇas. From Nṛga, another son of Manu, came the sons and grandsons known as Sumati, Bhūtajyoti and Vasu. From Vasu, in succession, came Pratīka, and from him came Oghavān. Descending in order from the seminal dynasty of Nariṣyanta, another son of Manu, were Citrasena, Ṛkṣa, Mīḍhvān, Pūrṇa, Indrasena, Vītihotra, Satyaśravā, Uruśravā, Devadatta and Agniveśya. From the kṣatriya known as Agniveśya came the celebrated brāhmaṇa dynasty known as Āgniveśyāyana. From the seminal dynasty of Diṣṭa, another son of Manu, came Nābhāga, and from him in succession came Bhalandana, Vatsaprīti, Prāṁśu, Pramati, Khanitra, Cākṣuṣa, Viviṁśati, Rambha, Khanīnetra, Karandhama, Avīkṣit, Marutta, Dama, Rājyavardhana, Sudhṛti, Nara, Kevala, Dhundhumān, Vegavān, Budha and Tṛṇabindu. In this way, many sons and grandsons were born in this dynasty. From Tṛṇabindu came a daughter named Ilavilā, from whom Kuvera took birth. Tṛṇabindu also had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. The son of Viśāla was Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama. The sons of Saṁyama were Devaja and Kṛśāśva. Kṛśāśva's son, Somadatta, performed an Aśvamedha sacrifice, and by worshiping the Supreme Personality of Godhead, Viṣṇu, he achieved the supreme perfection of going back home, back to Godhead.

TEXT 1

śrī-śuka uvāca

evaṁ gate 'tha sudyumne

manur vaivasvataḥ sute

putra-kāmas tapas tepe

yamunāyāṁ śataṁ samāḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; gate-had accepted the order of vānaprastha; atha-thereafter; sudyumne-when Sudyumna; manuḥ vaivasvataḥ-Vaivasvata Manu, known as Śrāddhadeva; sute-his son; putra-kāmaḥ-desiring to get sons; tapaḥ tepe-executed severe austerities; yamunāyām-on the bank of the Yamunā; śatam samāḥ-for one hundred years.

Śukadeva Gosvāmī said: Thereafter, when his son Sudyumna had thus gone to the forest to accept the order of vānaprastha, Vaivasvata Manu [Śrāddhadeva], being desirous of getting more sons, performed severe austerities on the bank of the Yamunā for one hundred years.

TEXT 2

tato 'yajan manur devam

apatyārthaṁ hariṁ prabhum

ikṣvāku-pūrvajān putrān

lebhe sva-sadṛśān daśa

SYNONYMS

tataḥ-thereafter; ayajat-worshiped; manuḥ-Vaivasvata Manu; devam-unto the Supreme Personality of Godhead; apatya-artham-with a desire to get sons; harim-unto Hari, the Supreme Personality of Godhead; prabhum-the Lord; ikṣvāku-pūrva-jān-of whom the eldest was named Ikṣvāku; putrān-sons; lebhe-got; sva-sadṛśān-exactly like himself; daśa-ten.

Then, because of this desire for sons, the Manu known as Śrāddhadeva worshiped the Supreme Lord, the Personality of Godhead, the Lord of the demigods. Thus he got ten sons exactly like himself. Among them all, Ikṣvāku was the eldest.

TEXT 3

pṛṣadhras tu manoḥ putro

go-pālo guruṇā kṛtaḥ

pālayām āsa gā yatto

rātryāṁ vīrāsana-vrataḥ

SYNONYMS

pṛṣadhraḥ tu-among them, Pṛṣadhra; manoḥ-of Manu; putraḥ-the son; go-pālaḥ-herding cows; guruṇā-by the order of his spiritual master; kṛtaḥ-having been engaged; pālayām āsa-he protected; gāḥ-cows; yattaḥ-so engaged; rātryām-at night; vīrāsana-vrataḥ-taking the vow of vīrāsana, standing with a sword.

Among these sons, Pṛṣadhra, following the order of his spiritual master, was engaged as a protector of cows. He would stand all night with a sword to give the cows protection.

One who becomes vīrāsana takes the vow to stand all night with a sword to give protection to the cows. Because Pṛṣadhra was engaged in this way, it is to be understood that he had no dynasty. We can further understand from this vow accepted by Pṛṣadhra how essential it is to protect the cows. Some son of a kṣatriya would take this vow to protect the cows from ferocious animals, even at night. What then is to be said of sending cows to slaughterhouses? This is the most sinful activity in human society.

TEXT 4

ekadā prāviśad goṣṭhaṁ

śārdūlo niśi varṣati

śayānā gāva utthāya

bhītās tā babhramur vraje

SYNONYMS

ekadā-once upon a time; prāviśat-entered; goṣṭham-the land of the cowshed; śārdūlaḥ-a tiger; niśi-at night; varṣati-while it was raining; śayānāḥ-lying down; gāvaḥ-cows; utthāya-getting up; bhītāḥ-fearing; tāḥ-all of them; babhramuḥ-scattered here and there; vraje-in the land surrounding the cowshed.

Once at night, while it was raining, a tiger entered the land of the cowshed. Upon seeing the tiger, all the cows, who were lying down, got up in fear and scattered here and there on the land.

TEXTS 5–6

ekāṁ jagrāha balavān

sā cukrośa bhayāturā

tasyās tu kranditaṁ śrutvā

pṛṣadhro 'nusasāra ha

khaḍgam ādāya tarasā

pralīnoḍu-gaṇe niśi

ajānann acchinod babhroḥ

śiraḥ śārdūla-śaṅkayā

SYNONYMS

ekām-one of the cows; jagrāha-seized; balavān-the strong tiger; sā-that cow; cukrośa-began to cry; bhaya-āturā-in distress and fear; tasyāḥ-of her; tu-but; kranditam-the screaming; śrutvā-hearing; pṛṣadhraḥ-Pṛṣadhra; anusasāra ha-followed; khaḍgam-sword; ādāya-taking; tarasā-very hastily; pralīna-uḍu-gaṇe-when the stars were covered by clouds; niśi-at night; ajānan-without knowledge; acchinot-cut off; babhroḥ-of the cow; śiraḥ-the head; śārdūla-śaṅkayā-mistaking it for the head of the tiger.

When the very strong tiger seized the cow, the cow screamed in distress and fear, and Pṛṣadhra, hearing the screaming, immediately followed the sound. He took up his sword, but because the stars were covered by clouds, he mistook the cow for the tiger and mistakenly cut off the cows' head with great force.

TEXT 7

vyāghro 'pi vṛkṇa-śravaṇo

nistriṁśāgrāhatas tataḥ

niścakrāma bhṛśaṁ bhīto

raktaṁ pathi samutsṛjan

SYNONYMS

vyāghraḥ-the tiger; api-also; vṛkṇa-śravaṇaḥ-its ear being cut off; nistriṁśa-agra-āhataḥ-because of being cut by the tip of the sword; tataḥ-thereafter; niścakrāma-fled (from that place); bhṛśam-very much; bhītaḥ-being afraid; raktam-blood; pathi-on the road; samutsṛjan-discharging.

Because the tiger's ear had been cut by the edge of the sword, the tiger was very afraid, and it fled from that place, while bleeding on the street.

TEXT 8

manyamāno hataṁ vyāghraṁ

pṛṣadhraḥ para-vīra-hā

adrākṣīt sva-hatāṁ babhruṁ

vyuṣṭāyāṁ niśi duḥkhitaḥ

SYNONYMS

manyamānaḥ-thinking that; hatam-has been killed; vyāghram-the tiger; pṛṣadhraḥ-Manu's son Pṛṣadhra; para-vīra-hā-although quite able to punish the enemy; adrākṣīt-saw; sva-hatām-had been killed by him; babhrum-the cow; vyuṣṭāyām niśi-when the night had passed (in the morning); duḥkhitaḥ-became very much unhappy.

In the morning, when Pṛṣadhra, who was quite able to subdue his enemy, saw that he had killed the cow although at night he thought he had killed the tiger, he was very unhappy.

TEXT 9

taṁ śaśāpa kulācāryaḥ

kṛtāgasam akāmataḥ

na kṣatra-bandhuḥ śūdras tvaṁ

karmaṇā bhavitāmunā

SYNONYMS

tam-him (Pṛṣadhra); śaśāpa-cursed; kula-ācāryaḥ-the family priest, Vasiṣṭha; kṛta-āgasam-because of committing the great sin of killing a cow; akāmataḥ-although he did not want to do it; na-not; kṣatra-bandhuḥ-the family member of a kṣatriya; śūdraḥ tvam-you have behaved like a śūdra; karmaṇā-therefore by your fruitive reaction; bhavitā-you shall become a śūdra; amunā-because of killing the cow.

Although Pṛṣadhra had committed the sin unknowingly, his family priest, Vasiṣṭha, cursed him, saying, "In your next life you shall not be able to become a kṣatriya. Instead, you shall take birth as a śūdra because of killing the cow."

It appears that Vasiṣṭha was not free from tamo-guṇa, the mode of ignorance. As the family priest or spiritual master of Pṛṣadhra, Vasiṣṭha should have taken Pṛṣadhra's offense very lightly, but instead Vasiṣṭha cursed him to become a śūdra. It is the duty of a family priest not to curse a disciple but to give him relief through the performance of some sort of atonement. Vasiṣṭha, however, did just the opposite. Therefore Śrīla Viśvanātha Cakravartī Ṭhākura says that he was durmati; in other words, his intelligence was not very good.

TEXT 10

evaṁ śaptas tu guruṇā

pratyagṛhṇāt kṛtāñjaliḥ

adhārayad vrataṁ vīra

ūrdhva-retā muni-priyam

SYNONYMS

evam-in this way; śaptaḥ-having been cursed; tu-but; guruṇā-by his spiritual master; pratyagṛhṇāt-he (Pṛṣadhra) accepted; kṛta-añjaliḥ-with folded hands; adhārayat-took up, assumed; vratam-the vow of brahmacarya; vīraḥ-that hero; ūrdhva-retāḥ-having controlled his senses; muni-priyam-which is approved by the great sages.

When the hero Pṛṣadhra was thus cursed by his spiritual master, he accepted the curse with folded hands. Then, having controlled his senses, he took the vow of brahmacarya, which is approved by all great sages.

TEXTS 11–13

vāsudeve bhagavati

sarvātmani pare 'male

ekāntitvaṁ gato bhaktyā

sarva-bhūta-suhṛt samaḥ

vimukta-saṅgaḥ śāntātmā

saṁyatākṣo 'parigrahaḥ

yad-ṛcchayopapannena

kalpayan vṛttim ātmanaḥ

ātmany ātmānam ādhāya

jñāna-tṛptaḥ samāhitaḥ

vicacāra mahīm etāṁ

jaḍāndha-badhirākṛtiḥ

SYNONYMS

vāsudeve-unto the Supreme Personality of Godhead; bhagavati-unto the Lord; sarva-ātmani-unto the Supersoul; pare-unto the Transcendence; amale-unto the Supreme person, who is without material contamination; ekāntitvam-rendering devotional service without diversion; gataḥ-being situated in that position; bhaktyā-because of pure devotion; sarva-bhūta-suhṛt samaḥ-because of being a devotee, friendly and equal to everyone; vimukta-saṅgaḥ-without material contamination; śānta-ātmā-a peaceful attitude; saṁyata-self-controlled; akṣaḥ-the vision of whom; aparigrahaḥ-without accepting any charity from anyone else; yat-ṛcchayā-by the grace of the Lord; upapannena-by whatever was available for bodily necessities; kalpayan-in this way arranging; vṛttim-the necessities of the body; ātmanaḥ-for the benefit of the soul; ātmani-within the mind; ātmānam-the Supreme Soul, the Personality of Godhead; ādhāya-keeping always; jñāna-tṛptaḥ-fully satisfied in transcendental knowledge; samāhitaḥ-always in trance; vicacāra-traveled all over; mahīm-the earth; etām-this; jaḍa-dumb; andha-blind; badhira-deaf; ākṛtiḥ-appearing as if.

Thereafter, Pṛṣadhra gained relief from all responsibilities, became peaceful in mind, and established control over all his senses. Being unaffected by material conditions, being pleased with whatever was available by the grace of the Lord to maintain body and soul together, and being equal toward everyone, he gave full attention to the Supreme Personality of Godhead, Vāsudeva, who is the transcendental Supersoul, free from material contamination. Thus Pṛṣadhra, fully satisfied in pure knowledge, always keeping his mind on the Supreme Personality of Godhead, achieved pure devotional service to the Lord and began traveling all over the world, without affection for material activities, as if he were deaf, dumb and blind.

TEXT 14

evaṁ vṛtto vanaṁ gatvā

dṛṣṭvā dāvāgnim utthitam

tenopayukta-karaṇo

brahma prāpa paraṁ muniḥ

SYNONYMS

evam vṛttaḥ-being situated in such an order of life; vanam-to the forest; gatvā-after going; dṛṣṭvā-when he saw; dāva-agnim-a forest fire; utthitam-existing there; tena-by that (fire); upayukta-karaṇaḥ-engaging all the senses of the body by burning; brahma-transcendence; prāpa-he achieved; param-the ultimate goal; muniḥ-as a great saintly person.

With this attitude, Pṛṣadhra became a great saint, and when he entered the forest and saw a blazing forest fire, he took this opportunity to burn his body in the fire. Thus he achieved the transcendental, spiritual world.

The Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Pṛṣadhra, because of his karma, was cursed to take his next birth as a śūdra, but because he took to saintly life, specifically concentrating his mind always upon the Supreme Personality of Godhead, he became a pure devotee. Immediately after giving up his body in the fire, he reached the spiritual world, as mentioned in Bhagavad-gītā (mām eti), as a result of his devotional situation. Devotional service performed by thinking of the Supreme Personality of Godhead is so powerful that although Pṛṣadhra was cursed he avoided the terrible consequence of becoming a śūdra and instead returned home, back to Godhead. As stated in Brahma-saṁhitā (5.54):

yas tv indra-gopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Those who engage in devotional service are unaffected by the results of their material activities. Otherwise, everyone, from the smallest microbe up to the King of heaven, Indra, is subject to the laws of karma. A pure devotee, being always engaged in the service of the Lord, is exempt from these laws.

TEXT 15

kaviḥ kanīyān viṣayeṣu niḥspṛho

visṛjya rājyaṁ saha bandhubhir vanam

niveśya citte puruṣaṁ sva-rociṣaṁ

viveśa kaiśora-vayāḥ paraṁ gataḥ

SYNONYMS

kaviḥ-another son, known as Kavi; kanīyān-who was the youngest; viṣayeṣu-in material enjoyments; niḥspṛhaḥ-being without attachment; visṛjya-after giving up; rājyam-his father's property, the kingdom; saha bandhubhiḥ-accompanied by friends; vanam-the forest; niveśya-keeping always; citte-within the core of the heart; puruṣam-the Supreme Person; sva-rociṣam-self-effulgent; viveśa-entered; kaiśora-vayāḥ-a young man not fully in youth; param-the transcendental world; gataḥ-entered.

Being reluctant to accept material enjoyment, Manu's youngest son, whose name was Kavi, gave up the kingdom before attaining full youth. Accompanied by his friends, he went to the forest, always thinking of the self-effulgent Supreme Personality of Godhead within the core of his heart. Thus he attained perfection.

TEXT 16

karūṣān mānavād āsan

kārūṣāḥ kṣatra-jātayaḥ

uttarā-patha-goptāro

brahmaṇyā dharma-vatsalāḥ

SYNONYMS

karūṣāt-from Karūṣa; mānavāt-from the son of Manu; āsan-there was; kārūṣāḥ-called the Kārūṣas; kṣatra-jātayaḥ-a group of kṣatriyas; uttarā-northern; patha-of the direction; goptāraḥ-kings; brahmaṇyāḥ-celebrated protectors of the brahminical culture; dharma-vatsalāḥ-extremely religious.

From Karūṣa, another son of Manu, came the Kārūṣa dynasty, a family of kṣatriyas. The Kārūṣa kṣatriyas were the kings of the northern direction. They were celebrated protectors of brahminical culture and were all firmly religious.

TEXT 17

dhṛṣṭād dhārṣṭam abhūt kṣatraṁ

brahma-bhūyaṁ gataṁ kṣitau

nṛgasya vaṁśaḥ sumatir

bhūtajyotis tato vasuḥ

SYNONYMS

dhṛṣṭāt-from Dhṛṣṭa, another son of Manu; dhārṣṭam-a caste of the name Dhārṣṭa; abhūt-was produced; kṣatram-belonging to the kṣatriya group; brahma-bhūyam-the position of brāhmaṇas; gatam-had achieved; kṣitau-on the surface of the world; nṛgasya-of Nṛga, another son of Manu; vaṁśaḥ-the dynasty; sumatiḥ-of the name Sumati; bhūtajyotiḥ-of the name Bhūtajyoti; tataḥ-thereafter; vasuḥ-by the name Vasu.

From the son of Manu named Dhṛṣṭa came a kṣatriya caste called Dhārṣṭa, whose members achieved the position of brāhmaṇas in this world. Then, from the son of Manu named Nṛga came Sumati. From Sumati came Bhūtajyoti, and from Bhūtajyoti came Vasu.

Here it is said, kṣatraṁ brahma-bhūyaṁ gataṁ kṣitau: although the Dhārṣṭas belonged to the kṣatriya caste, they were able to convert themselves into brāhmaṇas. This gives clear evidence supporting the following statement by Nārada (Bhāg. 7.11.35):

yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

If the qualities of one group are found in the men of another, those men should be recognized by their qualities, by their symptoms, not by the caste of the family in which they were born. Birth is not at all important; it is one's qualities that are stressed in all Vedic literature.

TEXT 18

vasoḥ pratīkas tat-putra

oghavān oghavat-pitā

kanyā caughavatī nāma

sudarśana uvāha tām

SYNONYMS

vasoḥ-of Vasu; pratīkaḥ-named Pratīka; tat-putraḥ-his son; oghavān-named Oghavān; oghavat-pitā-who was the father of Oghavān; kanyā-his daughter; ca-also; oghavatī-Oghavatī; nāma-by the name; sudarśanaḥ-Sudarśana; uvāha-married; tām-that daughter (Oghavatī).

The son of Vasu was Pratīka, whose son was Oghavān. Oghavān's son was also known as Oghavān, and his daughter was Oghavatī. Sudarśana married that daughter.

TEXT 19

citraseno nariṣyantād

ṛkṣas tasya suto 'bhavat

tasya mīḍhvāṁs tataḥ pūrṇa

indrasenas tu tat-sutaḥ

SYNONYMS

citrasenaḥ-one named Citrasena; nariṣyantāt-from Nariṣyanta, another son of Manu; ṛkṣaḥ-Ṛkṣa; tasya-of Citrasena; sutaḥ-the son; abhavat-became; tasya-of him (Ṛkṣa); mīḍhvān-Mīḍhvān; tataḥ-from him (Mīḍhvān); pūrṇaḥ-Pūrṇa; indrasenaḥ-Indrasena; tu-but; tat-sutaḥ-the son of him (Pūrṇa).

From Nariṣyanta came a son named Citrasena and from him a son named Ṛkṣa. From Ṛkṣa came Mīḍhvān, from Mīḍhvān came Pūrṇa, and from Pūrṇa came Indrasena.

TEXT 20

vītihotras tv indrasenāt

tasya satyaśravā abhūt

uruśravāḥ sutas tasya

devadattas tato 'bhavat

SYNONYMS

vītihotraḥ-Vītihotra; tu-but; indrasenāt-from Indrasena; tasya-of Vītihotra; satyaśravāḥ-known by the name Satyaśravā; abhūt-there was; uruśravāḥ-Uruśravā; sutaḥ-was the son; tasya-of him (Satyaśravā); devadattaḥ-Devadatta; tataḥ-from Uruśravā; abhavat-there was.

From Indrasena came Vītihotra, from Vītihotra came Satyaśravā, from Satyaśravā came the son named Uruśravā, and from Uruśravā came Devadatta.

TEXT 21

tato 'gniveśyo bhagavān

agniḥ svayam abhūt sutaḥ

kānīna iti vikhyāto

jātūkarṇyo mahān ṛṣiḥ

SYNONYMS

tataḥ-from Devadatta; agniveśyaḥ-a son named Agniveśya; bhagavān-the most powerful; agniḥ-the fire-god; svayam-personally; abhūt-became; sutaḥ-the son; kānīnaḥ-Kānīna; iti-thus; vikhyātaḥ-was celebrated; jātūkarṇyaḥ-Jātūkarṇya; mahān ṛṣiḥ-the great saintly person.

From Devadatta came a son known as Agniveśya, who was the fire-god Agni himself. This son, who was a celebrated saint, was well known as Kānīna and Jātūkarṇya.

Agniveśya was also known as Kānīna and Jātūkarṇya.

TEXT 22

tato brahma-kulaṁ jātam

āgniveśyāyanaṁ nṛpa

nariṣyantānvayaḥ prokto

diṣṭa-vaṁśam ataḥ śṛṇu

SYNONYMS

tataḥ-from Agniveśya; brahma-kulam-a dynasty of brāhmaṇas; jātam-was generated; āgniveśyāyanam-known as Āgniveśyāyana; nṛpa-O King Parīkṣit; nariṣyanta-of Nariṣyanta; anvayaḥ-descendants; proktaḥ-have been explained; diṣṭa-vaṁśam-the dynasty of Diṣṭa; ataḥ-hereafter; śṛṇu-hear.

O King, from Agniveśya came a brahminical dynasty known as Āgniveśyāyana. Now that I have described the descendants of Nariṣyanta, let me describe the descendants of Diṣṭa. Please hear from me.

TEXTS 23–24

nābhāgo diṣṭa-putro 'nyaḥ

karmaṇā vaiśyatāṁ gataḥ

bhalandanaḥ sutas tasya

vatsaprītir bhalandanāt

vatsaprīteḥ sutaḥ prāṁśus

tat-sutaṁ pramatiṁ viduḥ

khanitraḥ pramates tasmāc

cākṣuṣo 'tha viviṁśatiḥ

SYNONYMS

nābhāgaḥ-by the name Nābhāga; diṣṭa-putraḥ-the son of Diṣṭa; anyaḥ-another; karmaṇā-by occupation; vaiśyatām-the order of the vaiśyas; gataḥ-achieved; bhalandanaḥ-by the name Bhalandana; sutaḥ-son; tasya-of him (Nābhāga); vatsaprītiḥ-by the name Vatsaprīti; bhalandanāt-from Bhalandana; vatsaprīteḥ-from Vatsaprīti; sutaḥ-the son; prāṁśuḥ-was named Prāṁśu; tat-sutam-the son of him (Prāṁśu); pramatim-was named Pramati; viduḥ-you should understand; khanitraḥ-was named Khanitra; pramateḥ-from Pramati; tasmāt-from him (Khanitra); cākṣuṣaḥ-was named Cākṣuṣa; atha-thus (from Cākṣuṣa); viviṁśatiḥ-the son named Viviṁśati.

Diṣṭa had a son by the name Nābhāga. This Nābhāga, who was different from the Nābhāga described later, became a vaiśya by occupational duty. The son of Nābhāga was known as Bhalandana, the son of Bhalandana was Vatsaprīti, and his son was Prāṁśu. Prāṁśu's son was Pramati, Pramati's son was Khanitra, Khanitra's son was Cākṣuṣa, and his son was Viviṁśati.

From Manu, one son became a kṣatriya, another a brāhmaṇa, and another a vaiśya. This confirms the statement by Nārada Muni, yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam (Bhāg. 7.11.35). One should always remember that brāhmaṇas, kṣatriyas and vaiśyas should never be regarded as members of a caste by birth. A brāhmaṇa may be changed into a kṣatriya, and a kṣatriya into a brāhmaṇa. Similarly, a brāhmaṇa or kṣatriya may be changed into a vaiśya, and a vaiśya into a brāhmaṇa or kṣatriya. This is confirmed in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). So one is a brāhmaṇa, kṣatriya or vaiśya never by birth, but by quality. There is a great need of brāhmaṇas. Therefore, in the Kṛṣṇa consciousness movement, we are trying to train some brāhmaṇas to guide human society. Because at present there is a scarcity of brāhmaṇas, the brain of human society is lost. Because practically everyone is a śūdra, no one at the present moment can guide the members of society to the proper path by which to achieve perfection in life.

TEXT 25

viviṁśateḥ suto rambhaḥ

khanīnetro 'sya dhārmikaḥ

karandhamo mahārāja

tasyāsīd ātmajo nṛpa

SYNONYMS

viviṁśateḥ-from Viviṁśati; sutaḥ-the son; rambhaḥ-named Rambha; khanīnetraḥ-named Khanīnetra; asya-of Rambha; dhārmikaḥ-very religious; karandhamaḥ-named Karandhama; mahārāja-O King; tasya-of him (Khanīnetra); āsīt-was; ātmajaḥ-the son; nṛpa-O King.

The son of Viviṁśati was Rambha, whose son was the great and religious King Khanīnetra. O King, the son of Khanīnetra was King Karandhama.

TEXT 26

tasyāvīkṣit suto yasya

maruttaś cakravarty abhūt

saṁvarto 'yājayad yaṁ vai

mahā-yogy aṅgiraḥ-sutaḥ

SYNONYMS

tasya-of him (Karandhama); avīkṣit-named Avīkṣit; sutaḥ-the son; yasya-of whom (Avīkṣit); maruttaḥ-(the son) named Marutta; cakravartī-the emperor; abhūt-became; saṁvartaḥ-Saṁvarta; ayājayat-engaged in performing sacrifice; yam-unto whom (Marutta); vai-indeed; mahā-yogī-the great mystic; aṅgiraḥ-sutaḥ-the son of Aṅgirā.

From Karandhama came a son named Avīkṣit, and from Avīkṣit a son named Marutta, who was the emperor. The great mystic Saṁvarta, the son of Aṅgirā, engaged Marutta in performing a sacrifice [yajña].

TEXT 27

maruttasya yathā yajño

na tathānyo 'sti kaścana

sarvaṁ hiraṇmayaṁ tv āsīd

yat kiñcic cāsya śobhanam

SYNONYMS

maruttasya-of Marutta; yathā-as; yajñaḥ-performance of sacrifice; na-not; tathā-like that; anyaḥ-any other; asti-there is; kaścana-anything; sarvam-everything; hiraṇ-mayam-made of gold; tu-indeed; āsīt-there was; yat kiñcit-whatever he had; ca-and; asya-of Marutta; śobhanam-extremely beautiful.

The sacrificial paraphernalia of King Marutta was extremely beautiful, for everything was made of gold. Indeed, no other sacrifice could compare to his.

TEXT 28

amādyad indraḥ somena

dakṣiṇābhir dvijātayaḥ

marutaḥ pariveṣṭāro

viśvedevāḥ sabhā-sadaḥ

SYNONYMS

amādyat-became intoxicated; indraḥ-the King of heaven, Lord Indra; somena-by drinking the intoxicant soma-rasa; dakṣiṇābhiḥ-by receiving sufficient contributions; dvijātayaḥ-the brahminical group; marutaḥ-the airs; pariveṣṭāraḥ-offering the foodstuffs; viśvedevāḥ-universal demigods; sabhā-sadaḥ-members of the assembly.

In that sacrifice, King Indra became intoxicated by drinking a large quantity of soma-rasa. The brāhmaṇas received ample contributions, and therefore they were satisfied. For that sacrifice, the various demigods who control the winds offered foodstuffs, and the Viśvedevas were members of the assembly.

Because of the yajña performed by Marutta, everyone was pleased, especially the brāhmaṇas and kṣatriyas. Brāhmaṇas are interested in receiving contributions as priests, and kṣatriyas are interested in drinking. All of them, therefore, were satisfied with their different engagements.

TEXT 29

maruttasya damaḥ putras

tasyāsīd rājyavardhanaḥ

sudhṛtis tat-suto jajñe

saudhṛteyo naraḥ sutaḥ

SYNONYMS

maruttasya-of Marutta; damaḥ-(was named) Dama; putraḥ-the son; tasya-of him (Dama); āsīt-there was; rājya-vardhanaḥ-named Rājyavardhana, or one who can expand the kingdom; sudhṛtiḥ-was named Sudhṛti; tat-sutaḥ-the son of him (Rājyavardhana); jajñe-was born; saudhṛteyaḥ-from Sudhṛti; naraḥ-named Nara; sutaḥ-the son.

Marutta's son was Dama, Dama's son was Rājyavardhana, Rājyavardhana's son was Sudhṛti, and his son was Nara.

TEXT 30

tat-sutaḥ kevalas tasmād

dhundhumān vegavāṁs tataḥ

budhas tasyābhavad yasya

tṛṇabindur mahīpatiḥ

SYNONYMS

tat-sutaḥ-the son of him (Nara); kevalaḥ-was named Kevala; tasmāt-from him (Kevala); dhundhumān-a son was born named Dhundhumān; vegavān-named Vegavān; tataḥ-from him (Dhundhumān); budhaḥ-named Budha; tasya-of him (Vegavān); abhavat-there was; yasya-of whom (Budha); tṛṇabinduḥ-a son named Tṛṇabindu; mahīpatiḥ-the king.

The son of Nara was Kevala, and his son was Dhundhumān, whose son was Vegavān. Vegavān's son was Budha, and Budha's son was Tṛṇabindu, who became the king of this earth.

TEXT 31

taṁ bheje 'lambuṣā devī

bhajanīya-guṇālayam

varāpsarā yataḥ putrāḥ

kanyā celavilābhavat

SYNONYMS

tam-him (Tṛṇabindu); bheje-accepted as husband; alambuṣā-the girl Alambuṣā; devī-goddess; bhajanīya-worthy of accepting; guṇa-ālayam-the reservoir of all good qualities; vara-apsarāḥ-the best of the Apsarās; yataḥ-from whom (Tṛṇabindu); putrāḥ-some sons; kanyā-a daughter; ca-and; ilavilā-named Ilavilā; abhavat-was born.

The best of the Apsarās, the highly qualified girl named Alambuṣā, accepted the similarly qualified Tṛṇabindu as her husband. She gave birth to a few sons and a daughter known as Ilavilā.

TEXT 32

yasyām utpādayām āsa

viśravā dhanadaṁ sutam

prādāya vidyāṁ paramām

ṛṣir yogeśvaraḥ pituḥ

SYNONYMS

yasyām-in whom (Ilavilā); utpādayām āsa-gave birth; viśravāḥ-Viśravā; dhana-dam-Kuvera, or one who gives money; sutam-to a son; prādāya-after receiving; vidyām-absolute knowledge; paramām-supreme; ṛṣiḥ-the great saintly person; yoga-īśvaraḥ-master of mystic yoga; pituḥ-from his father.

After the great saint Viśravā, the master of mystic yoga, received absolute knowledge from his father, he begot in the womb of Ilavilā the greatly celebrated son known as Kuvera, the giver of money.

TEXT 33

viśālaḥ śūnyabandhuś ca

dhūmraketuś ca tat-sutāḥ

viśālo vaṁśa-kṛd rājā

vaiśālīṁ nirmame purīm

SYNONYMS

viśālaḥ-named Viśāla; śūnyabandhuḥ-named Śūnyabandhu; ca-also; dhūmraketuḥ-named Dhūmraketu; ca-also; tat-sutāḥ-the sons of Tṛṇabindu; viśālaḥ-among the three, King Viśāla; vaṁśa-kṛt-made a dynasty; rājā-the king; vaiśālīm-by the name Vaiśālī; nirmame-constructed; purīm-a palace.

Tṛṇabindu had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. Among these three, Viśāla created a dynasty and constructed a palace called Vaiśālī.

TEXT 34

hemacandraḥ sutas tasya

dhūmrākṣas tasya cātmajaḥ

tat-putrāt saṁyamād āsīt

kṛśāśvaḥ saha-devajaḥ

SYNONYMS

hemacandraḥ-was named Hemacandra; sutaḥ-the son; tasya-of him (Viśāla); dhūmrākṣaḥ-was named Dhūmrākṣa; tasya-of him (Hemacandra); ca-also; ātmajaḥ-the son; tat-putrāt-from the son of him (Dhūmrākṣa); saṁyamāt-from he who was named Saṁyama; āsīt-there was; kṛśāśvaḥ-Kṛśāśva; saha-along with; devajaḥ-Devaja.

The son of Viśāla was known as Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama, whose sons were Devaja and Kṛśāśva.

TEXTS 35–36

kṛśāśvāt somadatto 'bhūd

yo 'śvamedhair iḍaspatim

iṣṭvā puruṣam āpāgryāṁ

gatiṁ yogeśvarāśritām

saumadattis tu sumatis

tat-putro janamejayaḥ

ete vaiśāla-bhūpālās

tṛṇabindor yaśodharāḥ

SYNONYMS

kṛśāśvāt-from Kṛśāśva; somadattaḥ-a son named Somadatta; abhūt-there was; yaḥ-he who (Somadatta); aśvamedhaiḥ-by the performance of aśvamedha sacrifices; iḍaspatim-unto Lord Viṣṇu; iṣṭvā-after worshiping; puruṣam-Lord Viṣṇu; āpa-achieved; agryām-the best of all; gatim-the destination; yogeśvara-āśritām-the place occupied by great mystic yogīs; saumadattiḥ-the son of Somadatta; tu-but; sumatiḥ-a son named Sumati; tat-putraḥ-the son of him (Sumati); janamejayaḥ-was named Janamejaya; ete-all of them; vaiśāla-bhūpālāḥ-the kings in the dynasty of Vaiśāla; tṛṇabindoḥ yaśaḥ-dharāḥ-continued the fame of King Tṛṇabindu.

The son of Kṛśāśva was Somadatta, who performed aśvamedha sacrifices and thus satisfied the Supreme Personality of Godhead, Viṣṇu. By worshiping the Supreme Lord, he achieved the most exalted post, a residence on the planet to which great mystic yogīs are elevated. The son of Somadatta was Sumati, whose son was Janamejaya. All these kings appearing in the dynasty of Viśāla properly maintained the celebrated position of King Tṛṇabindu.

Thus end the Bhaktivedanta purports of the Ninth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Manu."

Chapter Three

The Marriage of Sukanyā and Cyavana Muni

This chapter describes the dynasty of Śaryāti, another son of Manu, and also tells about Sukanyā and Revatī.

Devajña Śaryāti gave instructions about what to do in the ritualistic ceremony observed on the second day of the yajña of the Aṅgirasas. One day, Śaryāti, along with his daughter, known as Sukanyā, went to the āśrama of Cyavana Muni. There Sukanyā saw two glowing substances within a hole of earthworms, and by chance she pierced those two glowing substances. As soon as she did this, blood began to ooze from that hole. Consequently, King Śaryāti and his companions suffered from constipation and inability to pass urine. When the King asked why circumstances had suddenly changed, he found that Sukanyā was the cause of this misfortune. Then they all offered prayers to Cyavana Muni just to satisfy him according to his own desire, and Devajña Śaryāti offered his daughter to Cyavana Muni, who was a very old man.

When the heavenly physicians the Aśvinī-kumāra brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanyā could not distinguish her husband. She then surrendered unto the Aśvinī-kumāras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Śaryāti in performing the soma-yajña and gave the Aśvinī-kumāras the privilege to drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to Śaryāti. Henceforward, the Aśvinī-kumāra physicians were able to share in the soma-rasa.

Śaryāti later had three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. Ānarta had one son, whose name was Revata. Revata had one hundred sons, of whom the eldest was Kakudmī. Kakudmī was advised by Lord Brahmā to offer his beautiful daughter, Revatī, to Baladeva, who belongs to the viṣṇu-tattva category. After doing this, Kakudmī retired from family life and entered the forest of Badarikāśrama to execute austerities and penances.

TEXT 1

śrī-śuka uvāca

śaryātir mānavo rājā

brahmiṣṭhaḥ sambabhūva ha

yo vā aṅgirasāṁ satre

dvitīyam ahar ūcivān

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śaryātiḥ-the king named Śaryāti; mānavaḥ-the son of Manu; rājā-ruler; brahmiṣṭhaḥ-completely in awareness of Vedic knowledge; sambabhūva ha-so he became; yaḥ-one who; vā-either; aṅgirasām-of the descendants of Aṅgirā; satre-in the arena of sacrifice; dvitīyam ahaḥ-the functions to be performed on the second day; ūcivān-narrated.

Śrī Śukadeva Gosvāmī continued: O King, Śaryāti, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajña to be performed by the descendants of Aṅgirā.

TEXT 2

sukanyā nāma tasyāsīt

kanyā kamala-locanā

tayā sārdhaṁ vana-gato

hy agamac cyavanāśramam

SYNONYMS

sukanyā-Sukanyā; nāma-by name; tasya-of him (Śaryāti); āsīt-there was; kanyā-a daughter; kamala-locanā-lotus-eyed; tayā sārdham-with her; vana-gataḥ-having entered the forest; hi-indeed; agamat-he went; cyavana-āśramam-to the āśrama cottage of Cyavana Muni.

Śaryāti had a beautiful lotus-eyed daughter named Sukanyā, with whom he went to the forest to see the āśrama of Cyavana Muni.

TEXT 3

sā sakhībhiḥ parivṛtā

vicinvanty aṅghripān vane

valmīka-randhre dadṛśe

khadyote iva jyotiṣī

SYNONYMS

sā-that Sukanyā; sakhībhiḥ-by her friends; parivṛtā-surrounded; vicinvantī-collecting; aṅghripān-fruits and flowers from the trees; vane-in the forest; valmīka-randhre-in the hole of an earthworm; dadṛśe-observed; khadyote-two luminaries; iva-like; jyotiṣī-two shining things.

While that Sukanyā, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries.

TEXT 4

te daiva-coditā bālā

jyotiṣī kaṇṭakena vai

avidhyan mugdha-bhāvena

susrāvāsṛk tato bahiḥ

SYNONYMS

te-those two; daiva-coditā-as if impelled by providence; bālā-that young daughter; jyotiṣī-two glowworms within the hole of the earthworm; kaṇṭakena-with a thorn; vai-indeed; avidhyat-pierced; mugdha-bhāvena-as if without knowledge; susrāva-came out; asṛk-blood; tataḥ-from there; bahiḥ-outside.

As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them.

TEXT 5

śakṛn-mūtra-nirodho 'bhūt

sainikānāṁ ca tat-kṣaṇāt

rājarṣis tam upālakṣya

puruṣān vismito 'bravīt

SYNONYMS

śakṛt-of stool; mūtra-and of urine; nirodhaḥ-stoppage; abhūt-so became; sainikānām-of all the soldiers; ca-and; tat-kṣaṇāt-immediately; rājarṣiḥ-the King; tam upālakṣya-seeing the incident; puruṣān-to his men; vismitaḥ-being surprised; abravīt-began to speak.

Thereupon, all the soldiers of Śaryāti were immediately obstructed from passing urine and stool. Upon perceiving this, Śaryāti spoke to his associates in surprise.

TEXT 6

apy abhadraṁ na yuṣmābhir

bhārgavasya viceṣṭitam

vyaktaṁ kenāpi nas tasya

kṛtam āśrama-dūṣaṇam

SYNONYMS

api-alas; abhadram-something mischievous; naḥ-among us; yuṣmābhiḥ-by ourselves; bhārgavasya-of Cyavana Muni; viceṣṭitam-has been attempted; vyaktam-now it is clear; kena api-by someone; naḥ-among ourselves; tasya-of him (Cyavana Muni); kṛtam-has been done; āśrama-dūṣaṇam-pollution of the āśrama.

How strange it is that one of us has attempted to do something wrong to Cyavana Muni, the son of Bhṛgu. It certainly appears that someone among us has polluted this āśrama.

TEXT 7

sukanyā prāha pitaraṁ

bhītā kiñcit kṛtaṁ mayā

dve jyotiṣī ajānantyā

nirbhinne kaṇṭakena vai

SYNONYMS

sukanyā-the girl Sukanyā; prāha-said; pitaram-unto her father; bhītā-being afraid; kiñcit-something; kṛtam-has been done; mayā-by me; dve-two; jyotiṣī-luminous objects; ajānantyā-because of ignorance; nirbhinne-have been pierced; kaṇṭakena-with a thorn; vai-indeed.

Being very much afraid, the girl Sukanyā said to her father: I have done something wrong, for I have ignorantly pierced these two luminous substances with a thorn.

TEXT 8

duhitus tad vacaḥ śrutvā

śaryātir jāta-sādhvasaḥ

muniṁ prasādayām āsa

valmīkāntarhitaṁ śanaiḥ

SYNONYMS

duhituḥ-of his daughter; tat vacaḥ-that statement; śrutvā-after hearing; śaryātiḥ-King Śaryāti; jāta-sādhvasaḥ-becoming afraid; munim-unto Cyavana Muni; prasādayām āsa-tried to appease; valmīka-antarhitam-who was sitting within the hole of the earthworm; śanaiḥ-gradually.

After hearing this statement by his daughter, King Śaryāti was very much afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat within the hole of the earthworm.

TEXT 9

tad-abhiprāyam ājñāya

prādād duhitaraṁ muneḥ

kṛcchrān muktas tam āmantrya

puraṁ prāyāt samāhitaḥ

SYNONYMS

tat-of Cyavana Muni; abhiprāyam-the purpose; ājñāya-understanding; prādāt-delivered; duhitaram-his daughter; muneḥ-unto Cyavana Muni; kṛcchrāt-with great difficulty; muktaḥ-released; tam-the muni; āmantrya-taking permission; puram-to his own place; prāyāt-went away; samāhitaḥ-being very contemplative.

King Śaryāti, being very contemplative and thus understanding Cyavana Muni's purpose, gave his daughter in charity to the sage. Thus released from danger with great difficulty, he took permission from Cyavana Muni and returned home.

The King, after hearing the statement of his daughter, certainly told the great sage Cyavana Muni everything about how his daughter had ignorantly committed such an offense. The muni, however, inquired from the King whether the daughter was married. In this way, the King, understanding the purpose of the great sage Cyavana Muni (tad-abhiprāyam ājñāya), immediately gave the muni his daughter in charity and escaped the danger of being cursed. Thus with the permission of the great sage the King returned home.

TEXT 10

sukanyā cyavanaṁ prāpya

patiṁ parama-kopanam

prīṇayām āsa citta-jñā

apramattānuvṛttibhiḥ

SYNONYMS

sukanyā-the girl named Sukanyā, the daughter of King Śaryāti; cyavanam-the great sage Cyavana Muni; prāpya-after obtaining; patim-as her husband; parama-kopanam-who was always very angry; prīṇayām āsa-she satisfied him; citta-jñā-understanding the mind of her husband; apramattā anuvṛttibhiḥ-by executing services without being bewildered.

Cyavana Muni was very irritable, but since Sukanyā had gotten him as her husband, she dealt with him carefully, according to his mood. Knowing his mind, she performed service to him without being bewildered.

This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanyā, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband's temperament and please him. This is victory for a woman. Even in the dealings of Lord Kṛṣṇa with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Kṛṣṇa as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband's orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanyā's grandfather and was also very irritable, Sukanyā, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife.

TEXT 11

kasyacit tv atha kālasya

nāsatyāv āśramāgatau

tau pūjayitvā provāca

vayo me dattam īśvarau

SYNONYMS

kasyacit-after some (time); tu-but; atha-in this way; kālasya-time having passed; nāsatyau-the two Aśvinī-kumāras; āśrama-that place of Cyavana Muni; āgatau-reached; tau-unto those two; pūjayitvā-offering respectful obeisances; provāca-said; vayaḥ-youth; me-unto me; dattam-please give; īśvarau-because you two are able to do so.

Thereafter, some time having passed, the Aśvinī-kumāra brothers, the heavenly physicians, happened to come to Cyavana Muni's āśrama. After offering them respectful obeisances, Cyavana Muni requested them to give him youthful life, for they were able to do so.

The heavenly physicians like the Aśvinī-kumāras could give youthful life even to one who was advanced in age. Indeed, great yogīs, with their mystic powers, can even bring a dead body back to life if the structure of the body is in order. We have already discussed this in connection with Bali Mahārāja's soldiers and their treatment by Śukrācārya. Modern medical science has not yet discovered how to bring a dead body back to life or bring youthful energy to an old body, but from these verses we can understand that such treatment is possible if one is able to take knowledge from the Vedic information. The Aśvinī-kumāras were expert in Āyur-veda, as was Dhanvantari. In every department of material science, there is a perfection to be achieved, and to achieve it one must consult the Vedic literature. The highest perfection is to become a devotee of the Lord. To attain this perfection, one must consult Śrīmad-Bhāgavatam, which is understood to be the ripe fruit of the Vedic desire tree (nigama-kalpa-taror galitaṁ phalam [SB 1.1.3]).

TEXT 12

grahaṁ grahīṣye somasya

yajñe vām apy asoma-poḥ

kriyatāṁ me vayo-rūpaṁ

pramadānāṁ yad īpsitam

SYNONYMS

graham-a full pot; grahīṣye-I shall give; somasya-of soma-rasa; yajñe-in sacrifice; vām-of both of you; api-although; asoma-poḥ-of you two, who are not eligible to drink soma-rasa; kriyatām-just execute; me-my; vayaḥ-young age; rūpam-beauty of a young man; pramadānām-of women as a class; yat-which is; īpsitam-desirable.

Cyavana Muni said: Although you are ineligible to drink soma-rasa in sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth for me, because they are attractive to young women.

TEXT 13

bāḍham ity ūcatur vipram

abhinandya bhiṣaktamau

nimajjatāṁ bhavān asmin

hrade siddha-vinirmite

SYNONYMS

bāḍham-yes, we shall act; iti-thus; ūcatuḥ-they both replied, accepting the proposal of Cyavana; vipram-unto the brāhmaṇa (Cyavana Muni); abhinandya-congratulating him; bhiṣak-tamau-the two great physicians, the Aśvinī-kumāras; nimajjatām-just dive; bhavān-yourself; asmin-in this; hrade-lake; siddha-vinirmite-which is especially meant for all kinds of perfection.

The great physicians, the Aśvinī-kumāras, very gladly accepted Cyavana Muni's proposal. Thus they told the brāhmaṇa, "Just dive into this lake of successful life." [One who bathes in this lake has his desires fulfilled.]

TEXT 14

ity ukto jarayā grasta-

deho dhamani-santataḥ

hradaṁ praveśito 'śvibhyāṁ

valī-palita-vigrahaḥ

SYNONYMS

iti uktaḥ-thus being addressed; jarayā-by old age and invalidity; grasta-dehaḥ-the body being so diseased; dhamani-santataḥ-whose veins were visible everywhere on the body; hradam-the lake; praveśitaḥ-entered; aśvibhyām-helped by the Aśvinī-kumāras; valī-palita-vigrahaḥ-whose body had loose skin and white hair.

After saying this, the Aśvinī-kumāras caught hold of Cyavana Muni, who was an old, diseased invalid with loose skin, white hair, and veins visible all over his body, and all three of them entered the lake.

Cyavana Muni was so old that he could not enter the lake alone. Thus the Aśvinī-kumāras caught hold of his body, and the three of them entered the lake.

TEXT 15

puruṣās traya uttasthur

apīvyā vanitā-priyāḥ

padma-srajaḥ kuṇḍalinas

tulya-rūpāḥ suvāsasaḥ

SYNONYMS

puruṣāḥ-men; trayaḥ-three; uttasthuḥ-arose (from the lake); apīvyāḥ-extremely beautiful; vanitā-priyāḥ-as a man becomes very attractive to women; padma-srajaḥ-decorated with garlands of lotuses; kuṇḍalinaḥ-with earrings; tulya-rūpāḥ-all of them had the same bodily features; su-vāsasaḥ-very nicely dressed.

Thereafter, three men with very beautiful bodily features emerged from the lake. They were nicely dressed and decorated with earrings and garlands of lotuses. All of them were of the same standard of beauty.

TEXT 16

tān nirīkṣya varārohā

sarūpān sūrya-varcasaḥ

ajānatī patiṁ sādhvī

aśvinau śaraṇaṁ yayau

SYNONYMS

tān-unto them; nirīkṣya-after observing; vara-ārohā-that beautiful Sukanyā; sa-rūpān-all of them equally beautiful; sūrya-varcasaḥ-with a bodily effulgence like the effulgence of the sun; ajānatī-not knowing; patim-her husband; sādhvī-that chaste woman; aśvinau-unto the Aśvinī-kumāras; śaraṇam-shelter; yayau-took.

The chaste and very beautiful Sukanyā could not distinguish her husband from the two Aśvinī-kumāras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Aśvinī-kumāras.

Sukanyā could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Aśvinī-kumāras so that they could inform her who her actual husband was. A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified.

TEXT 17

darśayitvā patiṁ tasyai

pāti-vratyena toṣitau

ṛṣim āmantrya yayatur

vimānena triviṣṭapam

SYNONYMS

darśayitvā-after showing; patim-her husband; tasyai-unto Sukanyā; pāti-vratyena-because of her strong faith in her husband; toṣitau-being very pleased with her; ṛṣim-unto Cyavana Muni; āmantrya-taking his permission; yayatuḥ-they went away; vimānena-taking their own airplane; triviṣṭapam-to the heavenly planets.

The Aśvinī-kumāras were very pleased to see Sukanyā's chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane.

TEXT 18

yakṣyamāṇo 'tha śaryātiś

cyavanasyāśramaṁ gataḥ

dadarśa duhituḥ pārśve

puruṣaṁ sūrya-varcasam

SYNONYMS

yakṣyamāṇaḥ-desiring to perform a yajña; atha-thus; śaryātiḥ-King Śaryāti; cyavanasya-of Cyavana Muni; āśramam-to the residence; gataḥ-having gone; dadarśa-he saw; duhituḥ-of his daughter; pārśve-by the side; puruṣam-a man; sūrya-varcasam-beautiful and effulgent like the sun.

Thereafter, King Śaryāti, desiring to perform a sacrifice, went to the residence of Cyavana Muni. There he saw by the side of his daughter a very beautiful young man, as bright as the sun.

TEXT 19

rājā duhitaraṁ prāha

kṛta-pādābhivandanām

āśiṣaś cāprayuñjāno

nātiprīti-manā iva

SYNONYMS

rājā-the King (Śaryāti); duhitaram-unto the daughter; prāha-said; kṛta-pāda-abhivandanām-who had already finished offering respectful obeisances to her father; āśiṣaḥ-blessings upon her; ca-and; aprayuñjānaḥ-without offering to the daughter; na-not; atiprīti-manāḥ-very much pleased; iva-like that.

After receiving obeisances from his daughter, the King, instead of offering blessings to her, appeared very displeased and spoke as follows.

TEXT 20

cikīrṣitaṁ te kim idaṁ patis tvayā

pralambhito loka-namaskṛto muniḥ

yat tvaṁ jarā-grastam asaty asammataṁ

vihāya jāraṁ bhajase 'mum adhvagam

SYNONYMS

cikīrṣitam-which you desire to do; te-of you; kim idam-what is this; patiḥ-your husband; tvayā-by you; pralambhitaḥ-has been cheated; loka-namaskṛtaḥ-who is honored by all people; muniḥ-a great sage; yat-because; tvam-you; jarā-grastam-very old and invalid; asati-O unchaste daughter; asammatam-not very attractive; vihāya-giving up; jāram-paramour; bhajase-you have accepted; amum-this man; adhvagam-comparable to a street beggar.

O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street.

This shows the values of Vedic culture. According to the circumstances, Sukanyā had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Śaryāti. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asatī, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture. According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Śaryāti was surprised to see a young man by the side of Sukanyā.

TEXT 21

kathaṁ matis te 'vagatānyathā satāṁ

kula-prasūte kula-dūṣaṇaṁ tv idam

bibharṣi jāraṁ yad apatrapā kulaṁ

pituś ca bhartuś ca nayasy adhas tamaḥ

SYNONYMS

katham-how; matiḥ te-your consciousness; avagatā-has gone down; anyathā-otherwise; satām-of the most respectable; kula-prasūte-O my daughter, born in the family; kula-dūṣaṇam-who are the degradation of the family; tu-but; idam-this; bibharṣi-you are maintaining; jāram-a paramour; yat-as it is; apatrapā-without shame; kulam-the dynasty; pituḥ-of your father; ca-and; bhartuḥ-of your husband; ca-and; nayasi-you are bringing down; adhaḥ tamaḥ-downward into darkness or hell.

O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? How is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life.

It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father's family and the family of her husband. The rules of Vedic culture in this regard are strictly observed in the respectable families of brāhmaṇas, kṣatriyas and vaiśyas even today; only the śūdras are degraded in this matter. For a woman of the brāhmaṇa, kṣatriya or vaiśya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Śaryāti, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter.

TEXT 22

evaṁ bruvāṇaṁ pitaraṁ

smayamānā śuci-smitā

uvāca tāta jāmātā

tavaiṣa bhṛgu-nandanaḥ

SYNONYMS

evam-in this way; bruvāṇam-who was talking and chastising her; pitaram-unto her father; smayamānā-smiling (because she was chaste); śuci-smitā-laughingly; uvāca-replied; tāta-O my dear father; jāmātā-son-in-law; tava-your; eṣaḥ-this young man; bhṛgu-nandanaḥ-is Cyavana Muni (and no one else).

Sukanyā, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, "My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in the family of Bhṛgu."

Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father.

TEXT 23

śaśaṁsa pitre tat sarvaṁ

vayo-rūpābhilambhanam

vismitaḥ parama-prītas

tanayāṁ pariṣasvaje

SYNONYMS

śaśaṁsa-she described; pitre-unto her father; tat-that; sarvam-everything; vayaḥ-of the change of age; rūpa-and of beauty; abhilambhanam-how there was achievement (by her husband); vismitaḥ-being surprised; parama-prītaḥ-was extremely pleased; tanayām-unto his daughter; pariṣasvaje-embraced with pleasure.

Thus Sukanyā explained how her husband had received the beautiful body of a young man. When the King heard this he was very surprised, and in great pleasure he embraced his beloved daughter.

TEXT 24

somena yājayan vīraṁ

grahaṁ somasya cāgrahīt

asoma-por apy aśvinoś

cyavanaḥ svena tejasā

SYNONYMS

somena-with the soma; yājayan-causing to perform the sacrifice; vīram-the King (Śaryāti); graham-the full pot; somasya-of the soma-rasa; ca-also; agrahīt-delivered; asoma-poḥ-who were not allowed to drink the soma-rasa; api-although; aśvinoḥ-of the Aśvinī-kumāras; cyavanaḥ-Cyavana Muni; svena-his own; tejasā-by prowess.

Cyavana Muni, by his own prowess, enabled King Śaryāti to perform the soma-yajña. The muni offered a full pot of soma-rasa to the Aśvinī-kumāras, although they were unfit to drink it.

TEXT 25

hantuṁ tam ādade vajraṁ

sadyo manyur amarṣitaḥ

savajraṁ stambhayām āsa

bhujam indrasya bhārgavaḥ

SYNONYMS

hantum-to kill; tam-him (Cyavana); ādade-Indra took up; vajram-his thunderbolt; sadyaḥ-immediately; manyuḥ-because of great anger, without consideration; amarṣitaḥ-being very much perturbed; sa-vajram-with the thunderbolt; stambhayām āsa-paralyzed; bhujam-the arm; indrasya-of Indra; bhārgavaḥ-Cyavana Muni, the descendant of Bhṛgu.

King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his powers, paralyzed Indra's arm that held the thunderbolt.

TEXT 26

anvajānaṁs tataḥ sarve

grahaṁ somasya cāśvinoḥ

bhiṣajāv iti yat pūrvaṁ

somāhutyā bahiṣ-kṛtau

SYNONYMS

anvajānan-with their permission; tataḥ-thereafter; sarve-all the demigods; graham-a full pot; somasya-of soma-rasa; ca-also; aśvinoḥ-of the Aśvinī-kumāras; bhiṣajau-although only physicians; iti-thus; yat-because; pūrvam-before this; soma-āhutyā-with a share in the soma-yajña; bahiḥ-kṛtau-who had been disallowed or excluded.

Although the Aśvinī-kumāras were only physicians and were therefore excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow them henceforward to drink it.

TEXT 27

uttānabarhir ānarto

bhūriṣeṇa iti trayaḥ

śaryāter abhavan putrā

ānartād revato 'bhavat

SYNONYMS

uttānabarhiḥ-Uttānabarhi; ānartaḥ-Ānarta; bhūriṣeṇaḥ-Bhūriṣeṇa; iti-thus; trayaḥ-three; śaryāteḥ-of King Śaryāti; abhavan-were begotten; putrāḥ-sons; ānartāt-from Ānarta; revataḥ-Revata; abhavat-was born.

King Śaryāti begot three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. From Ānarta came a son named Revata.

TEXT 28

so 'ntaḥ-samudre nagarīṁ

vinirmāya kuśasthalīm

āsthito 'bhuṅkta viṣayān

ānartādīn arindama

tasya putra-śataṁ jajñe

kakudmi-jyeṣṭham uttamam

SYNONYMS

saḥ-Revata; antaḥ-samudre-in the depths of the ocean; nagarīm-a town; vinirmāya-after constructing; kuśasthalīm-named Kuśasthalī; āsthitaḥ-lived there; abhuṅkta-enjoyed material happiness; viṣayān-kingdoms; ānarta-ādīn-Ānarta and others; arim-dama-O Mahārāja Parīkṣit, subduer of enemies; tasya-his; putra-śatam-one hundred sons; jajñe-were born; kakudmi-jyeṣṭham-of whom the eldest was Kakudmī; uttamam-most powerful and opulent.

O Mahārāja Parīkṣit, subduer of enemies, this Revata constructed a kingdom known as Kuśasthalī in the depths of the ocean. There he lived and ruled such tracts of land as Ānarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmī.

TEXT 29

kakudmī revatīṁ kanyāṁ

svām ādāya vibhuṁ gataḥ

putryā varaṁ paripraṣṭuṁ

brahmalokam apāvṛtam

SYNONYMS

kakudmī-King Kakudmī; revatīm-named Revatī; kanyām-the daughter of Kakudmī; svām-his own; ādāya-taking; vibhum-before Lord Brahmā; gataḥ-he went; putryāḥ-of his daughter; varam-a husband; paripraṣṭum-to inquire about; brahmalokam-Brahmaloka; apāvṛtam-transcendental to the three qualities.

Taking his own daughter, Revatī, Kakudmī went to Lord Brahmā in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her.

It appears that Brahmaloka, the abode of Lord Brahmā, is also transcendental, above the three modes of material nature (apāvṛtam).

TEXT 30

āvartamāne gāndharve

sthito 'labdha-kṣaṇaḥ kṣaṇam

tad-anta ādyam ānamya

svābhiprāyaṁ nyavedayat

SYNONYMS

āvartamāne-because of being engaged; gāndharve-in hearing songs from the Gandharvas; sthitaḥ-situated; alabdha-kṣaṇaḥ-there was no time to talk; kṣaṇam-even a moment; tat-ante-when it ended; ādyam-unto the original teacher of the universe (Lord Brahmā); ānamya-after offering obeisances; sva-abhiprāyam-his own desire; nyavedayat-Kakudmī submitted.

When Kakudmī arrived there, Lord Brahmā was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore Kakudmī waited, and at the end of the musical performances he offered his obeisances to Lord Brahmā and thus submitted his long-standing desire.

TEXT 31

tac chrutvā bhagavān brahmā

prahasya tam uvāca ha

aho rājan niruddhās te

kālena hṛdi ye kṛtāḥ

SYNONYMS

tat-that; śrutvā-hearing; bhagavān-the most powerful; brahmā-Lord Brahmā; prahasya-after laughing; tam-unto King Kakudmī; uvāca ha-said; aho-alas; rājan-O King; niruddhāḥ-all gone; te-all of them; kālena-by the course of time; hṛdi-within the core of the heart; ye-all of them; kṛtāḥ-who have been decided upon for acceptance as your son-in-law.

After hearing his words, Lord Brahmā, who is most powerful, laughed loudly and said to Kakudmī: O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time.

TEXT 32

tat putra-pautra-naptṝṇāṁ

gotrāṇi ca na śṛṇmahe

kālo 'bhiyātas tri-ṇava-

catur-yuga-vikalpitaḥ

SYNONYMS

tat-there; putra-of the sons; pautra-of the grandsons; naptṝṇām-and of the descendants; gotrāṇi-the family dynasties; ca-also; na-not; śṛṇmahe-we do hear of; kālaḥ-time; abhiyātaḥ-have passed; tri-three; nava-nine; catur-yuga-four yugas (Satya, Tretā, Dvāpara and Kali); vikalpitaḥ-thus measured.

Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons and other descendants. You cannot even hear about their names.

During Lord Brahmā's day, fourteen Manus or one thousand mahā-yugas pass away. Brahmā informed King Kakudmī that twenty-seven mahā-yugas, each consisting of the four periods Satya, Tretā, Dvāpara and Kali, had already passed. All the kings and other great personalities born in those yugas had now departed from memory into obscurity. This is the way of time as it moves through past, present and future.

TEXT 33

tad gaccha deva-devāṁśo

baladevo mahā-balaḥ

kanyā-ratnam idaṁ rājan

nara-ratnāya dehi bhoḥ

SYNONYMS

tat-therefore; gaccha-you go; deva-deva-aṁśaḥ-whose plenary portion is Lord Viṣṇu; baladevaḥ-known as Baladeva; mahā-balaḥ-the supreme powerful; kanyā-ratnam-your beautiful daughter; idam-this; rājan-O King; nara-ratnāya-unto the Supreme Personality of Godhead, who is always youthful; dehi-just give to Him (in charity); bhoḥ-O King.

O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Viṣṇu. Your daughter is fit to be given to Him in charity.

TEXT 34

bhuvo bhārāvatārāya

bhagavān bhūta-bhāvanaḥ

avatīrṇo nijāṁśena

puṇya-śravaṇa-kīrtanaḥ

SYNONYMS

bhuvaḥ-of the world; bhāra-avatārāya-to lessen the burden; bhagavān-the Supreme Personality of Godhead; bhūta-bhāvanaḥ-always the well-wisher of all the living entities; avatīrṇaḥ-now He has descended; nija-aṁśena-with all the paraphernalia that is part of Him; puṇya-śravaṇa-kīrtanaḥ-He is simply worshiped by hearing and chanting, by which one becomes purified.

Lord Baladeva is the Supreme Personality of Godhead. One who hears and chants about Him is purified. Because He is always the well-wisher of all living entities, He has descended with all His paraphernalia to purify the entire world and lessen its burden.

TEXT 35

ity ādiṣṭo 'bhivandyājaṁ

nṛpaḥ sva-puram āgataḥ

tyaktaṁ puṇya-jana-trāsād

bhrātṛbhir dikṣv avasthitaiḥ

SYNONYMS

iti-thus; ādiṣṭaḥ-being ordered by Lord Brahmā; abhivandya-after offering obeisances; ajam-unto Lord Brahmā; nṛpaḥ-the King; sva-puram-to his own residence; āgataḥ-returned; tyaktam-which was vacant; puṇya-jana-of higher living entities; trāsāt-because of their fear; bhrātṛbhiḥ-by his brothers; dikṣu-in different directions; avasthitaiḥ-who were residing.

Having received this order from Lord Brahmā, Kakudmī offered obeisances unto him and returned to his own residence. He then saw that his residence was vacant, having been abandoned by his brothers and other relatives, who were living in all directions because of fear of such higher living beings as the Yakṣas.

TEXT 36

sutāṁ dattvānavadyāṅgīṁ

balāya bala-śāline

badary-ākhyaṁ gato rājā

taptuṁ nārāyaṇāśramam

SYNONYMS

sutām-his daughter; dattvā-after delivering; anavadya-aṅgīm-having a perfect body; balāya-unto Lord Baladeva; bala-śāline-unto the most powerful, the supreme powerful; badarī-ākhyam-named Badarikāśrama; gataḥ-he went; rājā-the King; taptum-to perform austerities; nārāyaṇa-āśramam-to the place of Nara-Nārāyaṇa.

Thereafter, the King gave his most beautiful daughter in charity to the supremely powerful Baladeva and then retired from worldly life and went to Badarikāśrama to please Nara-Nārāyaṇa.

Thus end the Bhaktivedanta purports of the Ninth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Marriage of Sukanyā and Cyavana Muni."

Chapter Four

Ambarīṣa Mahārāja Offended by Durvāsā Muni

This chapter describes the history of Mahārāja Nabhaga, of his son Nābhāga, and of Mahārāja Ambarīṣa.

The son of Manu was Nabhaga, and his son Nābhāga lived for many years in the gurukula. In Nābhāga's absence, his brothers did not consider his share of the kingdom, but instead divided the property among themselves. When Nābhāga returned home, his brothers bestowed upon him their father as his share, but when Nābhāga went to his father and told him about the dealings of the brothers, his father informed him that this was cheating and advised him that for his livelihood he should go to the sacrificial arena and describe two mantras to be chanted there. Nābhāga executed the order of his father, and thus Aṅgirā and other great saintly persons gave him all the money collected in that sacrifice. To test Nābhāga, Lord Śiva challenged his claim to the wealth, but when Lord Śiva was satisfied by Nābhāga's behavior, Lord Śiva offered him all the riches.

From Nābhāga was born Ambarīṣa, the most powerful and celebrated devotee. Mahārāja Ambarīṣa was the emperor of the entire world, but he considered his opulence temporary. Indeed, knowing that such material opulence is the cause of downfall into conditional life, he was unattached to this opulence. He engaged his senses and mind in the service of the Lord. This process is called yukta-vairāgya, or feasible renunciation, which is quite suitable for worship of the Supreme Personality of Godhead. Because Mahārāja Ambarīṣa, as the emperor, was immensely opulent, he performed devotional service with great opulence, and therefore, despite his wealth, he had no attachment to his wife, children or kingdom. He constantly engaged his senses and mind in the service of the Lord. Therefore, to say nothing of enjoying material opulence, he never desired even liberation.

Once Mahārāja Ambarīṣa was worshiping the Supreme Personality of Godhead in Vṛndāvana, observing the vow of Dvādaśī. On Dvādaśī, the day after Ekādaśī, when he was about to break his Ekādaśī fast, the great mystic yogī Durvāsā appeared in his house and became his guest. King Ambarīṣa respectfully received Durvāsā Muni, and Durvāsā Muni, after accepting his invitation to eat there, went to bathe in the Yamunā River at noontime. Because he was absorbed in samādhi, he did not come back very soon. Mahārāja Ambarīṣa, however, upon seeing that the time to break the fast was passing, drank a little water, in accordance with the advice of learned brāhmaṇas, just to observe the formality of breaking the fast. By mystic power, Durvāsā Muni could understand that this had happened, and he was very angry. When he returned he began to chastise Mahārāja Ambarīṣa, but he was not satisfied, and finally he created from his hair a demon appearing like the fire of death. The Supreme Personality of Godhead, however, is always the protector of His devotee, and to protect Mahārāja Ambarīṣa, He sent His disc, the Sudarśana cakra, which immediately vanquished the fiery demon and then pursued Durvāsā, who was so envious of Mahārāja Ambarīṣa. Durvāsā fled to Brahmaloka, Śivaloka and all the other higher planets, but he could not protect himself from the wrath of the Sudarśana cakra. Finally he went to the spiritual world and surrendered to Lord Nārāyaṇa, but Lord Nārāyaṇa could not excuse a person who had offended a Vaiṣṇava. To be excused from such an offense, one must submit to the Vaiṣṇava whom he has offended. There is no other way to be excused. Thus Lord Nārāyaṇa advised Durvāsā to return to Mahārāja Ambarīṣa and beg his pardon.

TEXT 1

śrī-śuka uvāca

nābhāgo nabhagāpatyaṁ

yaṁ tataṁ bhrātaraḥ kavim

yaviṣṭhaṁ vyabhajan dāyaṁ

brahmacāriṇam āgatam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nābhāgaḥ-Nābhāga; nabhaga-apatyam-was the son of Mahārāja Nabhaga; yam-unto whom; tatam-the father; bhrātaraḥ-the elder brothers; kavim-the learned; yaviṣṭham-the youngest; vyabhajan-divided; dāyam-the property; brahmacāriṇam-having accepted the life of a brahmacārī perpetually (naiṣṭhika); āgatam-returned.

Śukadeva Gosvāmī said: The son of Nabhaga named Nābhāga lived for a long time at the place of his spiritual master. Therefore, his brothers thought that he was not going to become a gṛhastha and would not return. Consequently, without providing a share for him, they divided the property of their father among themselves. When Nābhāga returned from the place of his spiritual master, they gave him their father as his share.

There are two kinds of brahmacārīs. One may return home, marry and become a householder, whereas the other, known as bṛhad-vrata, takes a vow to remain a brahmacārī perpetually. The bṛhad-vrata brahmacārī does not return from the place of the spiritual master; he stays there, and later he directly takes sannyāsa. Because Nābhāga did not return from the place of his spiritual master, his brothers thought that he had taken bṛhadvrata-brahmacarya. Therefore, they did not preserve his share, and when he returned they gave him their father as his share.

TEXT 2

bhrātaro 'bhāṅkta kiṁ mahyaṁ

bhajāma pitaraṁ tava

tvāṁ mamāryās tatābhāṅkṣur

mā putraka tad ādṛthāḥ

SYNONYMS

bhrātaraḥ-O my brothers; abhāṅkta-have you given as the share of our father's property; kim-what; mahyam-unto me; bhajāma-we allot; pitaram-the father himself; tava-as your share; tvām-you; mama-unto me; āryāḥ-my elder brothers; tata-O my father; abhāṅkṣuḥ-have given the share; mā-do not; putraka-O my dear son; tat-to this statement; ādṛthāḥ-give any importance.

Nābhāga inquired, "My dear brothers, what have you given to me as my share of our father's property?" His elder brothers answered, "We have kept our father as your share." But when Nābhāga went to his father and said, "My dear father, my elder brothers have given you as my share of property," the father replied, "My dear son, do not rely upon their cheating words. I am not your property."

TEXT 3

ime aṅgirasaḥ satram

āsate 'dya sumedhasaḥ

ṣaṣṭhaṁ ṣaṣṭham upetyāhaḥ

kave muhyanti karmaṇi

SYNONYMS

ime-all these; aṅgirasaḥ-descendants of the dynasty of Aṅgirā; satram-sacrifice; āsate-are performing; adya-today; sumedhasaḥ-who are all very intelligent; ṣaṣṭham-sixth; ṣaṣṭham-sixth; upetya-after achieving; ahaḥ-day; kave-O best of learned men; muhyanti-become bewildered; karmaṇi-in discharging fruitive activities.

Nābhāga's father said: All the descendants of Aṅgirā are now going to perform a great sacrifice, but although they are very intelligent, on every sixth day they will be bewildered in performing sacrifice and will make mistakes in their daily duties.

Nābhāga was very simple hearted. Therefore when he went to his father, the father, in compassion for his son, suggested that as a means of livelihood Nābhāga could go to the descendants of Aṅgirā and take advantage of their misgivings in performing yajña.

TEXTS 4–5

tāṁs tvaṁ śaṁsaya sūkte dve

vaiśvadeve mahātmanaḥ

te svar yanto dhanaṁ satra-

pariśeṣitam ātmanaḥ

dāsyanti te 'tha tān arccha

tathā sa kṛtavān yathā

tasmai dattvā yayuḥ svargaṁ

te satra-pariśeṣaṇam

SYNONYMS

tān-to all of them; tvam-yourself; śaṁsaya-describe; sūkte-Vedic hymns; dve-two; vaiśvadeve-in connection with Vaiśvadeva, the Supreme Personality of Godhead; mahātmanaḥ-to all of those great souls; te-they; svaḥ yantaḥ-while going to their respective destinations in the heavenly planets; dhanam-the wealth; satra-pariśeṣitam-which remains after the end of the yajña; ātmanaḥ-their own property; dāsyanti-will deliver; te-unto you; atha-therefore; tān-to them; arccha-go there; tathā-in that way (according to his father's orders); saḥ-he (Nābhāga); kṛtavān-executed; yathā-as advised by his father; tasmai-unto him; dattvā-after giving; yayuḥ-went; svargam-to the heavenly planets; te-all of them; satra-pariśeṣaṇam-remnants of yajña.

Nābhāga's father continued: "Go to those great souls and describe two Vedic hymns pertaining to Vaiśvadeva. When the great sages have completed the sacrifice and are going to the heavenly planets, they will give you the remnants of the money they have received from the sacrifice. Therefore, go there immediately." Thus Nābhāga acted exactly according to the advice of his father, and the great sages of the Aṅgirā dynasty gave him all their wealth and then went to the heavenly planets.

TEXT 6

taṁ kaścit svīkariṣyantaṁ

puruṣaḥ kṛṣṇa-darśanaḥ

uvācottarato 'bhyetya

mamedaṁ vāstukaṁ vasu

SYNONYMS

tam-unto Nābhāga; kaścit-someone; svīkariṣyantam-while accepting the riches given by the great sages; puruṣaḥ-a person; kṛṣṇa-darśanaḥ-black-looking; uvāca-said; uttarataḥ-from the north; abhyetya-coming; mama-my; idam-these; vāstukam-remnants of the sacrifice; vasu-all the riches.

Thereafter, while Nābhāga was accepting the riches, a black-looking person from the north came to him and said, "All the wealth from this sacrificial arena belongs to me."

TEXT 7

mamedam ṛṣibhir dattam

iti tarhi sma mānavaḥ

syān nau te pitari praśnaḥ

pṛṣṭavān pitaraṁ yathā

SYNONYMS

mama-my; idam-all these; ṛṣibhiḥ-by the great saintly persons; dattam-have been delivered; iti-thus; tarhi-therefore; sma-indeed; mānavaḥ-Nābhāga; syāt-let there be; nau-of ourselves; te-your; pitari-unto the father; praśnaḥ-an inquiry; pṛṣṭavān-he also inquired; pitaram-from his father; yathā-as requested.

Nābhāga then said, "These riches belong to me. The great saintly persons have delivered them to me." When Nābhāga said this, the black-looking person replied, "Let us go to your father and ask him to settle our disagreement." In accordance with this, Nābhāga inquired from his father.

TEXT 8

yajña-vāstu-gataṁ sarvam

ucchiṣṭam ṛṣayaḥ kvacit

cakrur hi bhāgaṁ rudrāya

sa devaḥ sarvam arhati

SYNONYMS

yajña-vāstu-gatam-things belonging to the sacrificial arena; sarvam-everything; ucchiṣṭam-remnants; ṛṣayaḥ-the great sages; kvacit-sometimes, in the Dakṣa-yajña; cakruḥ-did so; hi-indeed; bhāgam-share; rudrāya-unto Lord Śiva; saḥ-that; devaḥ-demigod; sarvam-everything; arhati-deserves.

The father of Nābhāga said: Whatever the great sages sacrificed in the arena of the Dakṣa-yajña, they offered to Lord Śiva as his share. Therefore, everything in the sacrificial arena certainly belongs to Lord Śiva.

TEXT 9

nābhāgas taṁ praṇamyāha

taveśa kila vāstukam

ity āha me pitā brahmañ

chirasā tvāṁ prasādaye

SYNONYMS

nābhāgaḥ-Nābhāga; tam-unto him (Lord Śiva); praṇamya-offering obeisances; āha-said; tava-yours; īśa-O lord; kila-certainly; vāstukam-everything in the arena of sacrifice; iti-thus; āha-said; me-my; pitā-father; brahman-O brāhmaṇa; śirasā-bowing my head; tvām-unto you; prasādaye-I am begging your mercy.

Thereupon, after offering obeisances to Lord Śiva, Nābhāga said: O worshipable lord, everything in this arena of sacrifice is yours. This is the assertion of my father. Now, with great respect, I bow my head before you, begging your mercy.

TEXT 10

yat te pitāvadad dharmaṁ

tvaṁ ca satyaṁ prabhāṣase

dadāmi te mantra-dṛśo

jñānaṁ brahma sanātanam

SYNONYMS

yat-whatever; te-your; pitā-father; avadat-explained; dharmam-truth; tvam ca-you also; satyam-truth; prabhāṣase-are speaking; dadāmi-I shall give; te-unto you; mantra-dṛśaḥ-who know the science of mantra; jñānam-knowledge; brahma-transcendental; sanātanam-eternal.

Lord Śiva said: Whatever your father has said is the truth, and you also are speaking the same truth. Therefore, I, who know the Vedic mantras, shall explain transcendental knowledge to you.

TEXT 11

gṛhāṇa draviṇaṁ dattaṁ

mat-satra-pariśeṣitam

ity uktvāntarhito rudro

bhagavān dharma-vatsalaḥ

SYNONYMS

gṛhāṇa-please take now; draviṇam-all the wealth; dattam-is given (to you by me); mat-satra-pariśeṣitam-the remnants of the sacrifice executed on my behalf; iti uktvā-after speaking like this; antarhitaḥ-disappeared; rudraḥ-Lord Śiva; bhagavān-the most powerful demigod; dharma-vatsalaḥ-adherent to the principles of religion.

Lord Śiva said, "Now you may take all the wealth remaining from the sacrifice, for I give it to you." After saying this, Lord Śiva, who is most adherent to the religious principles, disappeared from that place.

TEXT 12

ya etat saṁsmaret prātaḥ

sāyaṁ ca susamāhitaḥ

kavir bhavati mantra-jño

gatiṁ caiva tathātmanaḥ

SYNONYMS

yaḥ-anyone who; etat-about this incident; saṁsmaret-may remember; prātaḥ-in the morning; sāyam ca-and in the evening; susamāhitaḥ-with great attention; kaviḥ-learned; bhavati-becomes; mantra-jñaḥ-well aware of all Vedic mantras; gatim-the destination; ca-also; eva-indeed; tathā ātmanaḥ-like that of the self-realized soul.

If one hears and chants or remembers this narration in the morning and evening with great attention, he certainly becomes learned, experienced in understanding the Vedic hymns, and expert in self-realization.

TEXT 13

nābhāgād ambarīṣo 'bhūn

mahā-bhāgavataḥ kṛtī

nāspṛśad brahma-śāpo 'pi

yaṁ na pratihataḥ kvacit

SYNONYMS

nābhāgāt-from Nābhāga; ambarīṣaḥ-Mahārāja Ambarīṣa; abhūt-took birth; mahā-bhāgavataḥ-the most exalted devotee; kṛtī-very celebrated; na aspṛśat-could not touch; brahma-śāpaḥ api-even the curse of a brāhmaṇa; yam-unto whom (Ambarīṣa Mahārāja); na-neither; pratihataḥ-failed; kvacit-at any time.

From Nābhāga, Mahārāja Ambarīṣa took birth. Mahārāja Ambarīṣa was an exalted devotee, celebrated for his great merits. Although he was cursed by an infallible brāhmaṇa, the curse could not touch him.

TEXT 14

śrī-rājovāca

bhagavañ chrotum icchāmi

rājarṣes tasya dhīmataḥ

na prābhūd yatra nirmukto

brahma-daṇḍo duratyayaḥ

SYNONYMS

śrī-rājā uvāca-King Parīkṣit inquired; bhagavan-O great brāhmaṇa; śrotum icchāmi-I wish to hear (from you); rājarṣeḥ-of the great King Ambarīṣa; tasya-of him; dhīmataḥ-who was such a greatly sober personality; na-not; prābhūt-could act; yatra-upon whom (Mahārāja Ambarīṣa); nirmuktaḥ-being released; brahma-daṇḍaḥ-the curse of a brāhmaṇa; duratyayaḥ-which is insurmountable.

King Parīkṣit inquired: O great personality, Mahārāja Ambarīṣa was certainly most exalted and meritorious in character. I wish to hear about him. How surprising it is that the curse of a brāhmaṇa, which is insurmountable, could not act upon him.

TEXTS 15–16

śrī-śuka uvāca

ambarīṣo mahā-bhāgaḥ

sapta-dvīpavatīṁ mahīm

avyayāṁ ca śriyaṁ labdhvā

vibhavaṁ cātulaṁ bhuvi

mene 'tidurlabhaṁ puṁsāṁ

sarvaṁ tat svapna-saṁstutam

vidvān vibhava-nirvāṇaṁ

tamo viśati yat pumān

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ambarīṣaḥ-King Ambarīṣa; mahā-bhāgaḥ-the greatly fortunate king; sapta-dvīpavatīm-consisting of seven islands; mahīm-the whole world; avyayām ca-and inexhaustible; śriyam-beauty; labdhvā-after achieving; vibhavam ca-and opulences; atulam-unlimited; bhuvi-in this earth; mene-he decided; ati-durlabham-which is rarely obtained; puṁsām-of many persons; sarvam-everything (he had obtained); tat-that which; svapna-saṁstutam-as if imagined in a dream; vidvān-completely understanding; vibhava-nirvāṇam-the annihilation of that opulence; tamaḥ-ignorance; viśati-fallen into; yat-because of which; pumān-a person.

Śukadeva Gosvāmī said: Mahārāja Ambarīṣa, the most fortunate personality, achieved the rule of the entire world, consisting of seven islands, and achieved inexhaustible, unlimited opulence and prosperity on earth. Although such a position is rarely obtained, Mahārāja Ambarīṣa did not care for it at all, for he knew very well that all such opulence is material. Like that which is imagined in a dream, such opulence will ultimately be destroyed. The King knew that any nondevotee who attains such opulence merges increasingly into material nature's mode of darkness.

For a devotee material opulence is insignificant, whereas for a nondevotee material opulence is the cause of increasing bondage, for a devotee knows that anything material is temporary, whereas a nondevotee regards the temporary so-called happiness as everything and forgets the path of self-realization. Thus for the nondevotee material opulence is a disqualification for spiritual advancement.

TEXT 17

vāsudeve bhagavati

tad-bhakteṣu ca sādhuṣu

prāpto bhāvaṁ paraṁ viśvaṁ

yenedaṁ loṣṭravat smṛtam

SYNONYMS

vāsudeve-unto the all-pervading Supreme Personality; bhagavati-unto the Supreme Personality of Godhead; tat-bhakteṣu-unto His devotees; ca-also; sādhuṣu-unto the saintly persons; prāptaḥ-one who has achieved; bhāvam-reverence and devotion; param-transcendental; viśvam-the whole material universe; yena-by which (spiritual consciousness); idam-this; loṣṭra-vat-as insignificant as a piece of stone; smṛtam-is accepted (by such devotees).

Mahārāja Ambarīṣa was a great devotee of the Supreme Personality of Godhead, Vāsudeva, and of the saintly persons who are the Lord's devotees. Because of this devotion, he thought of the entire universe as being as insignificant as a piece of stone.

TEXTS 18–20

sa vai manaḥ kṛṣṇa-padāravindayor

vacāṁsi vaikuṇṭha-guṇānuvarṇane

karau harer mandira-mārjanādiṣu

śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau

tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam

ghrāṇaṁ ca tat-pāda-saroja-saurabhe

śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe

śiro hṛṣīkeśa-padābhivandane

kāmaṁ ca dāsye na tu kāma-kāmyayā

yathottamaśloka-janāśrayā ratiḥ

SYNONYMS

saḥ-he (Mahārāja Ambarīṣa); vai-indeed; manaḥ-his mind; kṛṣṇa-pada-aravindayoḥ-(fixed) upon the two lotus feet of Lord Kṛṣṇa; vacāṁsi-his words; vaikuṇṭha-guṇa-anuvarṇane-describing the glories of Kṛṣṇa; karau-his two hands; hareḥ mandira-mārjana-ādiṣu-in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; śrutim-his ear; cakāra-engaged; acyuta-of or about Kṛṣṇa, who never falls down; sat-kathā-udaye-in hearing the transcendental narrations; mukunda-liṅga-ālaya-darśane-in seeing the Deity and temples and holy dhāmas of Mukunda; dṛśau-his two eyes; tat-bhṛtya-of the servants of Kṛṣṇa; gātra-sparśe-in touching the bodies; aṅga-saṅgamam-contact of his body; ghrāṇam ca-and his sense of smell; tat-pāda-of His lotus feet; saroja-of the lotus flower; saurabhe-in (smelling) the fragrance; śrīmat-tulasyāḥ-of the tulasī leaves; rasanām-his tongue; tat-arpite-in the prasāda offered to the Lord; pādau-his two legs; hareḥ-of the Personality of Godhead; kṣetra-holy places like the temple or Vṛndāvana and Dvārakā; pada-anusarpaṇe-walking to those places; śiraḥ-the head; hṛṣīkeśa-of Kṛṣṇa, the master of the senses; pada-abhivandane-in offering obeisances to the lotus feet; kāmam ca-and his desires; dāsye-in being engaged as a servant; na-not; tu-indeed; kāma-kāmyayā-with a desire for sense gratification; yathā-as; uttamaśloka-jana-āśrayā-if one takes shelter of a devotee such as Prahlāda; ratiḥ-attachment.

Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the Deity of Kṛṣṇa, Kṛṣṇa's temples and Kṛṣṇa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.

In Bhagavad-gītā (7.1) the Lord recommends, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of Śrīla Rūpa Gosvāmī, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord. The Lord also says in Bhagavad-gītā (7.1), asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by Kṛṣṇa by following in the footsteps of Mahārāja Ambarīṣa. It is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] bhakti means to engage the senses in the service of the master of the senses, Kṛṣṇa, who is called Hṛṣīkeśa or Acyuta. These words are used in these verses. Acyuta-sat-kathodaye, hṛṣīkeśa-padābhivandane. The words Acyuta and Hṛṣīkeśa are also used in Bhagavad-gītā. Bhagavad-gītā is kṛṣṇa-kathā spoken directly by Kṛṣṇa, and Śrīmad-Bhāgavatam is also kṛṣṇa-kathā because everything described in the Bhāgavatam is in relationship with Kṛṣṇa.

TEXT 21

evaṁ sadā karma-kalāpam ātmanaḥ

pare 'dhiyajñe bhagavaty adhokṣaje

sarvātma-bhāvaṁ vidadhan mahīm imāṁ

tan-niṣṭha-viprābhihitaḥ śaśāsa ha

SYNONYMS

evam-thus (living a devotional life); sadā-always; karma-kalāpam-the prescribed occupational duties as a kṣatriya king; ātmanaḥ-of himself, personally (the head of the state); pare-unto the supreme transcendence; adhiyajñe-unto the supreme proprietor, the supreme enjoyer; bhagavati-unto the Supreme Personality of Godhead; adhokṣaje-unto He who is beyond material sense perception; sarva-ātma-bhāvam-all different varieties of devotional service; vidadhat-executing, offering; mahīm-the planet earth; imām-this; tat-niṣṭha-who are faithful devotees of the Lord; vipra-by such brāhmaṇas; abhihitaḥ-directed; śaśāsa-ruled; ha-in the past.

In performing his prescribed duties as king, Mahārāja Ambarīṣa always offered the results of his royal activities to the Supreme Personality of Godhead, Kṛṣṇa, who is the enjoyer of everything and is beyond the perception of material senses. He certainly took advice from brāhmaṇas who were faithful devotees of the Lord, and thus he ruled the planet earth without difficulty.

As stated in Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

People are very much anxious to live in peace and prosperity in this material world, and here in Bhagavad-gītā the peace formula is given personally by the Supreme Personality of Godhead: everyone should understand that Kṛṣṇa, the Supreme Personality of Godhead, is the ultimate proprietor of all the planets and is therefore the enjoyer of all activities, political, social, cultural, religious, economic and so on. The Lord has given perfect advice in Bhagavad-gītā, and Ambarīṣa Mahārāja, as the ideal executive head, ruled the entire world as a Vaiṣṇava, taking advice from Vaiṣṇava brāhmaṇas. The śāstras enjoin that even though a brāhmaṇa may be well versed in the occupational brahminical duties and may be very learned in Vedic knowledge, he cannot give advice as a guru until he is a Vaiṣṇava.

ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ

Therefore, as indicated here by the words tan-niṣṭha-viprābhihitaḥ, Mahārāja Ambarīṣa took advice from brāhmaṇas who were pure devotees of the Lord, for ordinary brāhmaṇas who are merely learned scholars or experts in performing ritualistic ceremonies are not competent to give advice.

In modern times, there are legislative assemblies whose members are authorized to make laws for the welfare of the state, but according to this description of the kingdom of Mahārāja Ambarīṣa, the country or the world should be ruled by a chief executive whose advisors are all devotee brāhmaṇas. Such advisors or members of the legislative assembly should not be professional politicians, nor should they be selected by the ignorant public. Rather, they should be appointed by the king. When the king, the executive head of the state, is a devotee and he follows the instructions of devotee brāhmaṇas in ruling the country, everyone will be peaceful and prosperous. When the king and his advisors are perfect devotees, nothing can be wrong in the state. All the citizens should become devotees of the Lord, and then their good character will automatically follow.

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

"One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (Bhāg. 5.18.12) Citizens under the guidance of a Kṛṣṇa conscious king will become devotees, and then there will be no need to enact new laws every day to reform the way of life in the state. If the citizens are trained to become devotees, they will automatically become peaceful and honest, and if they are guided by a devoted king advised by devotees, the state will not be in the material world but in the spiritual world. All the states of the world should therefore follow the ideal of the rule or administration of Mahārāja Ambarīṣa, as described here.

TEXT 22

īje 'śvamedhair adhiyajñam īśvaraṁ

mahā-vibhūtyopacitāṅga-dakṣiṇaiḥ

tatair vasiṣṭhāsita-gautamādibhir

dhanvany abhisrotam asau sarasvatīm

SYNONYMS

īje-worshiped; aśvamedhaiḥ-by performing the horse sacrifice yajñas; adhiyajñam-to satisfy the master of all yajñas; īśvaram-the Supreme Personality of Godhead; mahā-vibhūtyā-with great opulence; upacita-aṅga-dakṣiṇaiḥ-with all prescribed paraphernalia and contributions of dakṣiṇā to the brāhmaṇas; tataiḥ-executed; vasiṣṭha-asita-gautama-ādibhiḥ-by such brāhmaṇas as Vasiṣṭha, Asita and Gautama; dhanvani-in the desert; abhisrotam-inundated by the water of the river; asau-Mahārāja Ambarīṣa; sarasvatīm-on the bank of the Sarasvatī.

In desert countries where there flowed the River Sarasvatī, Mahārāja Ambarīṣa performed great sacrifices like the aśvamedha-yajña and thus satisfied the master of all yajñas, the Supreme Personality of Godhead. Such sacrifices were performed with great opulence and suitable paraphernalia and with contributions of dakṣiṇā to the brāhmaṇas, who were supervised by great personalities like Vasiṣṭha, Asita and Gautama, representing the king, the performer of the sacrifices.

When one performs ritualistic sacrifices as prescribed in the Vedas, one needs expert brāhmaṇas known as yājñika-brāhmaṇas. In Kali-yuga, however, there is a scarcity of such brāhmaṇas. Therefore in Kali-yuga the sacrifice recommended in śāstra is saṅkīrtana-yajña (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]). Instead of spending money unnecessarily on performing yajñas impossible to perform in this age of Kali because of the scarcity of yājñika-brāhmaṇas, one who is intelligent performs saṅkīrtana-yajña. Without properly performed yajñas to satisfy the Supreme Personality of Godhead, there will be scarcity of rain (yajñād bhavati parjanyaḥ [Bg. 3.14]). Therefore the performance of yajña is essential. Without yajña there will be a scarcity of rain, and because of this scarcity, no food grains will be produced, and there will be famines. It is the duty of the king, therefore, to perform different types of yajñas, such as the aśvamedha-yajña, to maintain the production of food grains. Annād bhavanti bhūtāni. Without food grains, both men and animals will starve. Therefore yajña is necessary for the state to perform because by yajña the people in general will be fed sumptuously. The brāhmaṇas and yājñika priests should be sufficiently paid for their expert service. This payment is called dakṣiṇā. Ambarīṣa Mahārāja, as the head of the state, performed all these yajñas through great personalities like Vasiṣṭha, Gautama and Asita. Personally, however, he was engaged in devotional service, as mentioned before (sa vai manaḥ kṛṣṇa-padāravindayoḥ). The king or head of state must see that things go on well under proper guidance, and he must be an ideal devotee, as exemplified by Mahārāja Ambarīṣa. It is the duty of the king to see that food grains are produced even in desert countries, what to speak of elsewhere.

TEXT 23

yasya kratuṣu gīrvāṇaiḥ

sadasyā ṛtvijo janāḥ

tulya-rūpāś cānimiṣā

vyadṛśyanta suvāsasaḥ

SYNONYMS

yasya-of whom (Mahārāja Ambarīṣa); kratuṣu-in sacrifices (performed by him); gīrvāṇaiḥ-with the demigods; sadasyāḥ-members for executing the sacrifice; ṛtvijaḥ-the priests; janāḥ-and other expert men; tulya-rūpāḥ-appearing exactly like; ca-and; animiṣāḥ-with unblinking eyes like those of the demigods; vyadṛśyanta-being seen; su-vāsasaḥ-well dressed with valuable garments.

In the sacrifice arranged by Mahārāja Ambarīṣa, the members of the assembly and the priests [especially hotā, udgātā, brahmā and adhvaryu] were gorgeously dressed, and they all looked exactly like demigods. They eagerly saw to the proper performance of the yajña.

TEXT 24

svargo na prārthito yasya

manujair amara-priyaḥ

śṛṇvadbhir upagāyadbhir

uttamaśloka-ceṣṭitam

SYNONYMS

svargaḥ-life in the heavenly planets; na-not; prārthitaḥ-a subject for aspiration; yasya-of whom (Ambarīṣa Mahārāja); manujaiḥ-by the citizens; amara-priyaḥ-very dear even to the demigods; śṛṇvadbhiḥ-who were accustomed to hear; upagāyadbhiḥ-and accustomed to chant; uttamaśloka-of the Supreme Personality of Godhead; ceṣṭitam-about the glorious activities.

The citizens of the state of Mahārāja Ambarīṣa were accustomed to chanting and hearing about the glorious activities of the Personality of Godhead. Thus they never aspired to be elevated to the heavenly planets, which are extremely dear even to the demigods.

A pure devotee who has been trained in the practice of chanting and hearing the holy name of the Lord and His fame, qualities, form, paraphernalia and so on is never interested in elevation to the heavenly planets, even though such places are extremely dear even to the demigods.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. The heavenly planets, liberation and the hellish planets are all the same to a devotee." (Bhāg. 6.17.28) A devotee is always situated in the spiritual world. Therefore he does not desire anything. He is known as akāma, or desireless, because he has nothing to desire except to render transcendental loving service to the Supreme Personality of Godhead. Because Mahārāja Ambarīṣa was a most exalted devotee of the Lord, he trained his subjects in such a way that the citizens in his state were not interested in anything material, including even the happiness of the heavenly planets.

TEXT 25

saṁvardhayanti yat kāmāḥ

svārājya-paribhāvitāḥ

durlabhā nāpi siddhānāṁ

mukundaṁ hṛdi paśyataḥ

SYNONYMS

saṁvardhayanti-increase happiness; yat-because; kāmāḥ-such aspirations; svā-rājya-situated in his own constitutional position of rendering service to the Lord; paribhāvitāḥ-saturated with such aspirations; durlabhāḥ-very rarely obtained; na-not; api-also; siddhānām-of the great mystics; mukundam-Kṛṣṇa, the Supreme Personality of Godhead; hṛdi-within the core of the heart; paśyataḥ-persons always accustomed to seeing Him.

Those who are saturated with the transcendental happiness of rendering service to the Supreme Personality of Godhead are uninterested even in the achievements of great mystics, for such achievements do not enhance the transcendental bliss felt by a devotee who always thinks of Kṛṣṇa within the core of his heart.

A pure devotee is uninterested not only in elevation to the higher planetary systems but even in the perfections of mystic yoga. Real perfection is devotional service. The happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (aṇimā, laghimā, prāpti and so on) do not give any pleasure to the devotee. As stated by Śrīla Prabodhānanda Sarasvatī:

kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

(Caitanya-candrāmṛta 5)

When a devotee has achieved the position of rendering transcendental loving service to the Lord through the mercy of Lord Caitanya, he thinks the impersonal Brahman to be no better than hell, and he regards material happiness in the heavenly planets to be like a will-o'-the-wisp. As far as the perfection of mystic powers is concerned, a devotee compares it to a venomous snake with no teeth. A mystic yogī is especially concerned with controlling the senses, but because the senses of a devotee are engaged in the service of the Lord (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]) there is no need for separate control of the senses. For those who are materially engaged, control of the senses is required, but a devotee's senses are all engaged in the service of the Lord, which means that they are already controlled. paraṁ dṛṣṭvā nivartate (Bg. 2.59). A devotee's senses are not attracted by material enjoyment. And even though the material world is full of misery, the devotee considers this material world to be also spiritual because everything is engaged in the service of the Lord. The difference between the spiritual world and material world is the mentality of service. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. When there is no mentality of service to the Supreme Personality of Godhead, one's activities are material.

prāpañci-katayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

(Bhakti-rasāmṛta-sindhu 1.2.256)

That which is not engaged in the service of the Lord is material, and nothing thus engaged should be given up. In the construction of a high skyscraper and the construction of a temple, there may be the same enthusiasm, but the endeavors are different, for one is material and the other spiritual. Spiritual activities should not be confused with material activities and given up. Nothing connected with Hari, the Supreme Personality of Godhead, is material. A devotee who considers all this is always situated in spiritual activities, and therefore he is no longer attracted by material activities (paraṁ dṛṣṭvā nivartate).

TEXT 26

sa itthaṁ bhakti-yogena

tapo-yuktena pārthivaḥ

sva-dharmeṇa hariṁ prīṇan

sarvān kāmān śanair jahau

SYNONYMS

saḥ-he (Ambarīṣa Mahārāja); ittham-in this way; bhakti-yogena-by performing transcendental loving service to the Lord; tapaḥ-yuktena-which is simultaneously the best process of austerity; pārthivaḥ-the King; sva-dharmeṇa-by his constitutional activities; harim-unto the Supreme Lord; prīṇan-satisfying; sarvān-all varieties of; kāmān-material desires; śanaiḥ-gradually; jahau-gave up.

The king of this planet, Mahārāja Ambarīṣa, thus performed devotional service to the Lord and in this endeavor practiced severe austerity. Always satisfying the Supreme Personality of Godhead by his constitutional activities, he gradually gave up all material desires.

Severe austerities in the practice of devotional service are of many varieties. For example, in worshiping the Deity in the temple there are certainly laborious activities. Śrī-vigrahārādhana-nitya-nānā śṛṅgāra-tan-mandira-mārjanādau . One must decorate the Deity, cleanse the temple, bring water from the Ganges and Yamunā, continue the routine work, perform ārati many times, prepare first-class food for the Deity, prepare dresses and so on. In this way, one must constantly be engaged in various activities, and the hard labor involved is certainly an austerity. Similarly, the hard labor involved in preaching, preparing literature, preaching to atheistic men and distributing literature door to door is of course an austerity (tapo-yuktena). Tapo divyaṁ putrakā. Such austerity is necessary. Yena sattvaṁ śuddhyet. By such austerity in devotional service, one is purified of material existence (kāmān śanair jahau). Indeed, such austerity leads one to the constitutional position of devotional service. In this way one can give up material desires, and as soon as one is freed from material desires, he is free from the repetition of birth and death, old age and disease.

TEXT 27

gṛheṣu dāreṣu suteṣu bandhuṣu

dvipottama-syandana-vāji-vastuṣu

akṣayya-ratnābharaṇāmbarādiṣv

ananta-kośeṣv akarod asan-matim

SYNONYMS

gṛheṣu-in the homes; dāreṣu-in wives; suteṣu-in children; bandhuṣu-in friends and relatives; dvipa-uttama-in the best of powerful elephants; syandana-in nice chariots; vāji-in first-class horses; vastuṣu-in all such things; akṣayya-whose value never decreases; ratna-in jewels; ābharaṇa-in ornaments; ambara-ādiṣu-in such dresses and ornaments; ananta-kośeṣu-in an inexhaustible treasury; akarot-accepted; asat-matim-no attachment.

Mahārāja Ambarīṣa gave up all attachment to household affairs, wives, children, friends and relatives, to the best of powerful elephants, to beautiful chariots, carts, horses and inexhaustible jewels, and to ornaments, garments and an inexhaustible treasury. He gave up attachment to all of them, regarding them as temporary and material.

Anāsaktasya viṣayān yathārham upayuñjataḥ. Material possessions can be accepted as far as they can be used in devotional service. Ānukūlyena kṛṣṇānuśīlanam. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam. In preaching, many things considered material are needed. A devotee should not have any attachment for such material involvements as house, wife, children, friends and cars. Mahārāja Ambarīṣa, for example, had all such things, but he was not attached to them. This is the effect of bhakti-yoga. Bhaktiḥ pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). One who is advanced in devotional service has no attachment for material things for sense enjoyment, but for preaching, to spread the glories of the Lord, he accepts such things without attachment. Anāsaktasya viṣayān yathārham upayuñjataḥ. Everything can be used to the extent that it can be engaged in Kṛṣṇa's service.

TEXT 28

tasmā adād dhariś cakraṁ

pratyanīka-bhayāvaham

ekānta-bhakti-bhāvena

prīto bhaktābhirakṣaṇam

SYNONYMS

tasmai-unto him (Ambarīṣa Mahārāja); adāt-gave; hariḥ-the Supreme Personality of Godhead; cakram-His disc; pratyanīka-bhaya-āvaham-the Lord's disc, which was extremely fearful to the enemies of the Lord and His devotees; ekānta-bhakti-bhāvena-because of his performing unalloyed devotional service; prītaḥ-the Lord being so pleased; bhakta-abhirakṣaṇam-for the protection of His devotees.

Being very pleased by the unalloyed devotion of Mahārāja Ambarīṣa, the Supreme Personality of Godhead gave the King His disc, which is fearful to enemies and which always protects the devotee from enemies and adversities.

A devotee, being always engaged in the service of the Lord, may not be expert in self-defense, but because a devotee fully depends on the lotus feet of the Supreme Personality of Godhead, he is always sure of protection by the Lord. Prahlāda Mahārāja said:

naivodvije para duratyaya-vaitaraṇyās
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

(Bhāg. 7.9.43)

A devotee is always merged in the ocean of the transcendental bliss of rendering service to the Lord. Therefore he is not at all afraid of any adverse situation in the material world. The Lord also promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O Arjuna, you may declare to the world that the devotees of the Lord are never vanquished." (Bg. 9.31) For the protection of the devotees, Kṛṣṇa's disc, the Sudarśana cakra, is always ready. This disc is extremely fearful to the nondevotees (pratyanīka-bhayāvaham). Therefore although Mahārāja Ambarīṣa was fully engaged in devotional service, his kingdom was free of all fear of adversity.

TEXT 29

ārirādhayiṣuḥ kṛṣṇaṁ

mahiṣyā tulya-śīlayā

yuktaḥ sāṁvatsaraṁ vīro

dadhāra dvādaśī-vratam

SYNONYMS

ārirādhayiṣuḥ-aspiring to worship; kṛṣṇam-the Supreme Lord, Kṛṣṇa; mahiṣyā-with his queen; tulya-śīlayā-who was equally as qualified as Mahārāja Ambarīṣa; yuktaḥ-together; sāṁvatsaram-for one year; vīraḥ-the King; dadhāra-accepted; dvādaśī-vratam-the vow for observing Ekādaśī and Dvādaśī.

To worship Lord Kṛṣṇa, Mahārāja Ambarīṣa, along with his queen, who was equally qualified, observed the vow of Ekādaśī and Dvādaśī for one year.

To observe Ekādaśī-vrata and Dvādaśī-vrata means to please the Supreme Personality of Godhead. Those interested in advancing in Kṛṣṇa consciousness must observe Ekādaśī-vrata regularly. Mahārāja Ambarīṣa's queen was equally as qualified as the King. Therefore it was possible for Mahārāja Ambarīṣa to engage his life in household affairs. In this regard, the word tulya-śīlayā is very significant. Unless a wife is equally as qualified as her husband, household affairs are very difficult to continue. Cāṇakya Paṇḍita advises that a person in such a situation should immediately give up household life and become a vānaprastha or sannyāsī:

mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham

A person who has no mother at home and whose wife is not agreeable with him should immediately go away to the forest. Because human life is meant for spiritual advancement only, one's wife must be helpful in this endeavor. Otherwise there is no need of household life.

TEXT 30

vratānte kārtike māsi

tri-rātraṁ samupoṣitaḥ

snātaḥ kadācit kālindyāṁ

hariṁ madhuvane 'rcayat

SYNONYMS

vrata-ante-at the end of observing the vow; kārtike-in the month of Kārtika (October–November); māsi-in that month; tri-rātram-for three nights; samupoṣitaḥ-after completely observing the fast; snātaḥ-after bathing; kadācit-once upon a time; kālindyām-on the bank of the Yamunā; harim-unto the Supreme Personality of Godhead; madhuvane-in that part of the Vṛndāvana area known as Madhuvana; arcayat-worshiped the Lord.

In the month of Kārtika, after observing that vow for one year, after observing a fast for three nights and after bathing in the Yamunā, Mahārāja Ambarīṣa worshiped the Supreme Personality of Godhead, Hari, in Madhuvana.

TEXTS 31–32

mahābhiṣeka-vidhinā

sarvopaskara-sampadā

abhiṣicyāmbarākalpair

gandha-mālyārhaṇādibhiḥ

tad-gatāntara-bhāvena

pūjayām āsa keśavam

brāhmaṇāṁś ca mahā-bhāgān

siddhārthān api bhaktitaḥ

SYNONYMS

mahā-abhiṣeka-vidhinā-by the regulative principles for bathing the Deity; sarva-upaskara-sampadā-by all the paraphernalia for worshiping the Deity; abhiṣicya-after bathing; ambara-ākalpaiḥ-with nice clothing and ornaments; gandha-mālya-with fragrant flower garlands; arhaṇa-ādibhiḥ-and with other paraphernalia to worship the Deity; tat-gata-antara-bhāvena-his mind saturated with devotional service; pūjayām āsa-he worshiped; keśavam-unto Kṛṣṇa; brāhmaṇān ca-and the brāhmaṇas; mahā-bhāgān-who were greatly fortunate; siddha-arthān-self-satisfied, without waiting for any worship; api-even; bhaktitaḥ-with great devotion.

Following the regulative principles of mahābhiṣeka, Mahārāja Ambarīṣa performed the bathing ceremony for the Deity of Lord Kṛṣṇa with all paraphernalia, and then he dressed the Deity with fine clothing, ornaments, fragrant flower garlands and other paraphernalia for worship of the Lord. With attention and devotion, he worshiped Kṛṣṇa and all the greatly fortunate brāhmaṇas who were free from material desires.

TEXTS 33–35

gavāṁ rukma-viṣāṇīnāṁ

rūpyāṅghrīṇāṁ suvāsasām

payaḥśīla-vayo-rūpa-

vatsopaskara-sampadām

prāhiṇot sādhu-viprebhyo

gṛheṣu nyarbudāni ṣaṭ

bhojayitvā dvijān agre

svādv annaṁ guṇavattamam

labdha-kāmair anujñātaḥ

pāraṇāyopacakrame

tasya tarhy atithiḥ sākṣād

durvāsā bhagavān abhūt

SYNONYMS

gavām-cows; rukma-viṣāṇīnām-whose horns were covered with gold plate; rūpya-aṅghrīṇām-whose hooves were covered with silver plate; su-vāsasām-very nicely decorated with garments; payaḥ-śīla-with full milk bags; vayaḥ-young; rūpa-beautiful; vatsa-upaskara-sampadām-with nice calves; prāhiṇot-gave in charity; sādhu-viprebhyaḥ-unto the brāhmaṇas and saintly persons; gṛheṣu-(who arrived) in his house; nyarbudāni-ten crores (one hundred million); ṣaṭ-six times; bhojayitvā-feeding them; dvijān agre-first the brāhmaṇas; svādu annam-very tasteful eatables; guṇavat-tamam-highly delicious; labdha-kāmaiḥ-by those brāhmaṇas, being fully satisfied; anujñātaḥ-by their permission; pāraṇāya-for completing the Dvādaśī; upacakrame-was just about to observe the final ceremony; tasya-of him (Ambarīṣa); tarhi-immediately; atithiḥ-unwanted or uncalled-for guest; sākṣāt-directly; durvāsāḥ-the great mystic Durvāsā; bhagavān-very powerful; abhūt-appeared on the scene as a guest.

Thereafter, Mahārāja Ambarīṣa satisfied all the guests who arrived at his house, especially the brāhmaṇas. He gave in charity sixty crores of cows whose horns were covered with gold plate and whose hooves were covered with silver plate. All the cows were well decorated with garments and had full milk bags. They were mild-natured, young and beautiful and were accompanied by their calves. After giving these cows, the King first sumptuously fed all the brāhmaṇas, and when they were fully satisfied, he was about to observe the end of Ekādaśī, with their permission, by breaking the fast. Exactly at that time, however, Durvāsā Muni, the great and powerful mystic, appeared on the scene as an uninvited guest.

TEXT 36

tam ānarcātithiṁ bhūpaḥ

pratyutthānāsanārhaṇaiḥ

yayāce 'bhyavahārāya

pāda-mūlam upāgataḥ

SYNONYMS

tam-unto him (Durvāsā); ānarca-worshiped; atithim-although an uninvited guest; bhūpaḥ-the King (Ambarīṣa); pratyutthāna-by standing up; āsana-by offering a seat; arhaṇaiḥ-and by paraphernalia for worship; yayāce-requested; abhyavahārāya-for eating; pāda-mūlam-at the root of his feet; upāgataḥ-fell down.

After standing up to receive Durvāsā Muni, King Ambarīṣa offered him a seat and paraphernalia of worship. Then, sitting at his feet, the King requested the great sage to eat.

TEXT 37

pratinandya sa tāṁ yācñāṁ

kartum āvaśyakaṁ gataḥ

nimamajja bṛhad dhyāyan

kālindī-salile śubhe

SYNONYMS

pratinandya-gladly accepting; saḥ-Durvāsā Muni; tām-that; yācñām-request; kartum-to perform; āvaśyakam-the necessary ritualistic ceremonies; gataḥ-went; nimamajja-dipped his body in the water; bṛhat-the Supreme Brahman; dhyāyan-meditating on; kālindī-of the Yamunā; salile-in the water; śubhe-very auspicious.

Durvāsā Muni gladly accepted the request of Mahārāja Ambarīṣa, but to perform the regulative ritualistic ceremonies he went to the River Yamunā. There he dipped into the water of the auspicious Yamunā and meditated upon the impersonal Brahman.

TEXT 38

muhūrtārdhāvaśiṣṭāyāṁ

dvādaśyāṁ pāraṇaṁ prati

cintayām āsa dharma-jño

dvijais tad-dharma-saṅkaṭe

SYNONYMS

muhūrta-ardha-avaśiṣṭāyām-was remaining only for half a moment; dvādaśyām-when the Dvādaśī day; pāraṇam-the breaking of the fast; prati-to observe; cintayām āsa-began to think about; dharma-jñaḥ-one who knows the principles of religion; dvijaiḥ-by the brāhmaṇas; tat-dharma-concerning that religious principle; saṅkaṭe-in such a dangerous condition.

In the meantime, only a muhūrta of the Dvādaśī day was left on which to break the fast. Consequently, it was imperative that the fast be broken immediately. In this dangerous situation, the King consulted learned brāhmaṇas.

TEXTS 39–40

brāhmaṇātikrame doṣo

dvādaśyāṁ yad apāraṇe

yat kṛtvā sādhu me bhūyād

adharmo vā na māṁ spṛśet

ambhasā kevalenātha

kariṣye vrata-pāraṇam

āhur ab-bhakṣaṇaṁ viprā

hy aśitaṁ nāśitaṁ ca tat

SYNONYMS

brāhmaṇa-atikrame-in surpassing the rules of respect to the brāhmaṇas; doṣaḥ-there is a fault; dvādaśyām-on the Dvādaśī day; yat-because; apāraṇe-in not breaking the fast in due time; yat kṛtvā-after doing which action; sādhu-what is auspicious; me-unto me; bhūyāt-may so become; adharmaḥ-what is irreligious; vā-either; na-not; mām-unto me; spṛśet-may touch; ambhasā-by water; kevalena-only; atha-therefore; kariṣye-I shall execute; vrata-pāraṇam-the completion of the vow; āhuḥ-said; ap-bhakṣaṇam-drinking water; viprāḥ-O brāhmaṇas; hi-indeed; aśitam-eating; na aśitam ca-as well as not eating; tat-such an action.

The King said: "To transgress the laws of respectful behavior toward the brāhmaṇas is certainly a great offense. On the other hand, if one does not observe the breaking of the fast within the time of Dvādaśī, there is a flaw in one's observance of the vow. Therefore, O brāhmaṇas, if you think that it will be auspicious and not irreligious, I shall break the fast by drinking water." In this way, after consulting with the brāhmaṇas, the King reached this decision, for according to brahminical opinion, drinking water may be accepted as eating and also as not eating.

When Mahārāja Ambarīṣa, in his dilemma, consulted the brāhmaṇas about whether he should break the fast or wait for Durvāsā Muni, apparently they could not give a definite answer about what to do. A Vaiṣṇava, however, is the most intelligent personality. Therefore Mahārāja Ambarīṣa himself decided, in the presence of the brāhmaṇas, that he would drink a little water, for this would confirm that the fast was broken but would not transgress the laws for receiving a brāhmaṇa. In the Vedas it is said, apo 'śnāti tan naivāśitaṁ naivānaśitam. This Vedic injunction declares that the drinking of water may be accepted as eating or as not eating. Sometimes in our practical experience we see that some political leader adhering to satyāgraha will not eat but will drink water. Considering that drinking water would not be eating, Mahārāja Ambarīṣa decided to act in this way.

TEXT 41

ity apaḥ prāśya rājarṣiś

cintayan manasācyutam

pratyacaṣṭa kuru-śreṣṭha

dvijāgamanam eva saḥ

SYNONYMS

iti-thus; apaḥ-water; prāśya-after drinking; rājarṣiḥ-the great King Ambarīṣa; cintayan-meditating upon; manasā-by the mind; acyutam-the Supreme Personality of Godhead; pratyacaṣṭa-began to wait; kuru-śreṣṭha-O best of the Kuru kings; dvija-āgamanam-the return of Durvāsā Muni, the great mystic brāhmaṇa; eva-indeed; saḥ-the King.

O best of the Kuru dynasty, after he drank some water, King Ambarīṣa, meditating upon the Supreme Personality of Godhead within his heart, waited for the return of the great mystic Durvāsā Muni.

TEXT 42

durvāsā yamunā-kūlāt

kṛtāvaśyaka āgataḥ

rājñābhinanditas tasya

bubudhe ceṣṭitaṁ dhiyā

SYNONYMS

durvāsāḥ-the great sage; yamunā-kūlāt-from the bank of the River Yamunā; kṛta-had been performed; āvaśyakaḥ-he by whom the necessary ritualistic ceremonies; āgataḥ-returned; rājñā-by the King; abhinanditaḥ-being well received; tasya-his; bubudhe-could understand; ceṣṭitam-performance; dhiyā-by intelligence.

After executing the ritualistic ceremonies to be performed at noon, Durvāsā returned from the bank of the Yamunā. The King received him well, offering all respects, but Durvāsā Muni, by his mystic power, could understand that King Ambarīṣa had drunk water without his permission.

TEXT 43

manyunā pracalad-gātro

bhru-kuṭī-kuṭilānanaḥ

bubhukṣitaś ca sutarāṁ

kṛtāñjalim abhāṣata

SYNONYMS

manyunā-agitated by great anger; pracalat-gātraḥ-his body trembling; bhru-kuṭī-by the eyebrows; kuṭila-curved; ānanaḥ-face; bubhukṣitaḥ ca-and hungry at the same time; sutarām-very much; kṛta-añjalim-to Ambarīṣa Mahārāja, who stood there with folded hands; abhāṣata-he addressed.

Still hungry, Durvāsā Muni, his body trembling, his face curved and his eyebrows crooked in a frown, angrily spoke as follows to King Ambarīṣa, who stood before him with folded hands.

TEXT 44

aho asya nṛ-śaṁsasya

śriyonmattasya paśyata

dharma-vyatikramaṁ viṣṇor

abhaktasyeśa-māninaḥ

SYNONYMS

aho-alas; asya-of this man; nṛ-śaṁsasya-who is so cruel; śriyā unmattasya-puffed up because of great opulence; paśyata-everyone just see; dharma-vyatikramam-the transgression of the regulative principles of religion; viṣṇoḥ abhaktasya-who is not a devotee of Lord Viṣṇu; īśa-māninaḥ-considering himself the Supreme Lord, independent of everything.

Alas, just see the behavior of this cruel man! He is not a devotee of Lord Viṣṇu. Being proud of his material opulence and his position, he considers himself God. Just see how he has transgressed the laws of religion.

Śrīla Viśvanātha Cakravartī Ṭhākura has diverted the entire meaning of this verse as spoken by Durvāsā Muni. Durvāsā Muni used the word nṛ-śaṁsasya to indicate that the King was cruel, but Viśvanātha Cakravartī Ṭhākura interprets it to mean that the King's character was glorified by all the local people. He says that the word nṛ means "by all the local people" and that śaṁsasya means "of he (Ambarīṣa) whose character was glorified." Similarly, one who is very rich becomes mad because of his wealth and is therefore called śriyā-unmattasya, but Śrīla Viśvanātha Cakravartī Ṭhākura interprets these words to mean that although Mahārāja Ambarīṣa was such an opulent king, he was not mad after money, for he had already surpassed the madness of material opulence. Similarly, the word īśa-māninaḥ is interpreted to mean that he was so respectful to the Supreme Personality of Godhead that he did not transgress the laws for observing Ekādaśī-pāraṇa, despite the thinking of Durvāsā Muni, for he only took water. In this way, Śrīla Viśvanātha Cakravartī Ṭhākura has supported Ambarīṣa Mahārāja and all his activities.

TEXT 45

yo mām atithim āyātam

ātithyena nimantrya ca

adattvā bhuktavāṁs tasya

sadyas te darśaye phalam

SYNONYMS

yaḥ-this man who; mām-unto me; atithim-who, being an uninvited guest; āyātam-had come here; ātithyena-with the reception of a guest; nimantrya-after inviting me; ca-also; adattvā-without giving (food); bhuktavān-has himself eaten; tasya-of him; sadyaḥ-immediately; te-of you; darśaye-I shall show; phalam-the result.

Mahārāja Ambarīṣa, you have invited me to eat as a guest, but instead of feeding me, you yourself have eaten first. Because of your misbehavior, I shall show you something to punish you.

A devotee cannot be defeated by a so-called mystic yogī. This will be proved by the failure of Durvāsā Muni's endeavor to chastise Mahārāja Ambarīṣa. Harāv abhaktasya kuto mahad-guṇāḥ (Bhāg. 5.18.12). One who is not a pure devotee of the Supreme Lord has no good qualifications, however great a mystic, philosopher or fruitive worker he may be. Only a devotee emerges victorious in all circumstances, as will be shown in this incident involving the rivalry between Durvāsā and Mahārāja Ambarīṣa.

TEXT 46

evaṁ bruvāṇa utkṛtya

jaṭāṁ roṣa-pradīpitaḥ

tayā sa nirmame tasmai

kṛtyāṁ kālānalopamām

SYNONYMS

evam-thus; bruvāṇaḥ-speaking (Durvāsā Muni); utkṛtya-uprooting; jaṭām-a bunch of hair; roṣa-pradīpitaḥ-being reddish because he was very angry; tayā-by that bunch of hair from his head; saḥ-Durvāsā Muni; nirmame-created; tasmai-to punish Mahārāja Ambarīṣa; kṛtyām-a demon; kāla-anala-upamām-appearing just like the blazing fire of devastation.

As Durvāsā Muni said this, his face became red with anger. Uprooting a bunch of hair from his head, he created a demon resembling the blazing fire of devastation to punish Mahārāja Ambarīṣa.

TEXT 47

tām āpatantīṁ jvalatīm

asi-hastāṁ padā bhuvam

vepayantīṁ samudvīkṣya

na cacāla padān nṛpaḥ

SYNONYMS

tām-that (demon); āpatantīm-coming forward to attack him; jvalatīm-blazing like fire; asi-hastām-with a trident in his hand; padā-with his footstep; bhuvam-the surface of the earth; vepayantīm-causing to tremble; samudvīkṣya-seeing him perfectly; na-not; cacāla-moved; padāt-from his place; nṛpaḥ-the King.

Taking a trident in his hand and making the surface of the earth tremble with his footsteps, that blazing creature came before Mahārāja Ambarīṣa. But the King, upon seeing him, was not at all disturbed and did not move even slightly from his position.

Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28). A pure devotee of Nārāyaṇa is never afraid of any material danger. There are many examples of devotees such as Prahlāda Mahārāja, who was tortured by his father but was not at all afraid, although he was only a five-year-old boy. Therefore, following the examples of Ambarīṣa Mahārāja and Prahlāda Mahārāja, a devotee should learn how to tolerate all such awkward positions in this world. Devotees are often tortured by nondevotees, yet the pure devotee, depending fully on the mercy of the Supreme Personality of Godhead, is never disturbed by such inimical activities.

TEXT 48

prāg diṣṭaṁ bhṛtya-rakṣāyāṁ

puruṣeṇa mahātmanā

dadāha kṛtyāṁ tāṁ cakraṁ

kruddhāhim iva pāvakaḥ

SYNONYMS

prāk diṣṭam-as previously arranged; bhṛtya-rakṣāyām-for the protection of his servants; puruṣeṇa-by the Supreme Person; mahā-ātmanā-by the Supersoul; dadāha-burnt to ashes; kṛtyām-that created demon; tām-him; cakram-the disc; kruddha-angry; ahim-a serpent; iva-like; pāvakaḥ-fire.

As fire in the forest immediately burns to ashes an angry snake, so, by the previous order of the Supreme Personality of Godhead, His disc, the Sudarśana cakra, immediately burnt to ashes the created demon to protect the Lord's devotee.

As a pure devotee, Mahārāja Ambarīṣa, although in such danger, did not move an inch from his position, nor did he request the Supreme Personality of Godhead to give him protection. He was fixed in understanding, and it was certain that he was simply thinking of the Supreme Personality of Godhead in the core of his heart. A devotee is never fearful of his death, for he meditates on the Supreme Personality of Godhead always, not for any material profit, but as his duty. The Lord, however, knows how to protect His devotee. As indicated by the words prāg diṣṭam, the Lord knew everything. Therefore, before anything happened, He had already arranged for His cakra to protect Mahārāja Ambarīṣa. This protection is offered to a devotee even from the very beginning of his devotional service. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (Bg. 9.31). If one simply begins devotional service, he is immediately protected by the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (18.66): ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. Protection begins immediately. The Lord is so kind and merciful that He gives the devotee proper guidance and all protection, and thus the devotee very peacefully makes solid progress in Kṛṣṇa consciousness without outward disturbances. A serpent may be very angry and ready to bite, but the furious snake is helpless when faced by a blazing fire in the forest. Although an enemy of a devotee may be very strong, he is compared to an angry serpent before the fire of devotional service.

TEXT 49

tad-abhidravad udvīkṣya

sva-prayāsaṁ ca niṣphalam

durvāsā dudruve bhīto

dikṣu prāṇa-parīpsayā

SYNONYMS

tat-of that disc; abhidravat-moving toward him; udvīkṣya-after seeing; sva-prayāsam-his own attempt; ca-and; niṣphalam-having failed; durvāsāḥ-Durvāsā Muni; dudruve-began to run; bhītaḥ-full of fear; dikṣu-in every direction; prāṇa-parīpsayā-with a desire to save his life.

Upon seeing that his own attempt had failed and that the Sudarśana cakra was moving toward him, Durvāsā Muni became very frightened and began to run in all directions to save his life.

TEXT 50

tam anvadhāvad bhagavad-rathāṅgaṁ

dāvāgnir uddhūta-śikho yathāhim

tathānuṣaktaṁ munir īkṣamāṇo

guhāṁ vivikṣuḥ prasasāra meroḥ

SYNONYMS

tam-unto Durvāsā; anvadhāvat-began to follow; bhagavat-ratha-aṅgam-the disc appearing from the wheel of the Lord's chariot; dāva-agniḥ-like a forest fire; uddhūta-blazing high; śikhaḥ-having flames; yathā ahim-as it follows a snake; tathā-in the same way; anuṣaktam-as if touching Durvāsā Muni's back; muniḥ-the sage; īkṣamāṇaḥ-seeing like that; guhām-a cave; vivikṣuḥ-wanted to enter; prasasāra-began to move quickly; meroḥ-of Meru Mountain.

As the blazing flames of a forest fire pursue a snake, the disc of the Supreme Personality of Godhead began following Durvāsā Muni. Durvāsā Muni saw that the disc was almost touching his back, and thus he ran very swiftly, desiring to enter a cave of Sumeru Mountain.

TEXT 51

diśo nabhaḥ kṣmāṁ vivarān samudrān

lokān sapālāṁs tridivaṁ gataḥ saḥ

yato yato dhāvati tatra tatra

sudarśanaṁ duṣprasahaṁ dadarśa

SYNONYMS

diśaḥ-all directions; nabhaḥ-in the sky; kṣmām-on the surface of the earth; vivarān-within the holes; samudrān-within the seas; lokān-all places; sa-pālān-as well as their rulers; tridivam-the heavenly planets; gataḥ-gone; saḥ-Durvāsā Muni; yataḥ yataḥ-wheresoever; dhāvati-he went; tatra tatra-there, everywhere; sudarśanam-the disc of the Lord; duṣprasaham-extremely fearful; dadarśa-Durvāsā Muni saw.

Just to protect himself, Durvāsā Muni fled everywhere, in all directions-in the sky, on the surface of the earth, in caves, in the ocean, on different planets of the rulers of the three worlds, and even on the heavenly planets-but wherever he went he immediately saw following him the unbearable fire of the Sudarśana cakra.

TEXT 52

alabdha-nāthaḥ sa sadā kutaścit

santrasta-citto 'raṇam eṣamāṇaḥ

devaṁ viriñcaṁ samagād vidhātas

trāhy ātma-yone 'jita-tejaso mām

SYNONYMS

alabdha-nāthaḥ-without getting the shelter of a protector; saḥ-Durvāsā Muni; sadā-always; kutaścit-somewhere; santrasta-cittaḥ-with a fearful heart; araṇam-a person who can give shelter; eṣamāṇaḥ-seeking; devam-at last to the chief demigod; viriñcam-Lord Brahmā; samagāt-approached; vidhātaḥ-O my lord; trāhi-kindly protect; ātma-yone-O Lord Brahmā; ajita-tejasaḥ-from the fire released by Ajita, the Supreme Personality of Godhead; mām-unto me.

With a fearful heart, Durvāsā Muni went here and there seeking shelter, but when he could find no shelter, he finally approached Lord Brahmā and said, "O my lord, O Lord Brahmā, kindly protect me from the blazing Sudarśana cakra sent by the Supreme Personality of Godhead."

TEXTS 53–54

śrī-brahmovāca

sthānaṁ madīyaṁ saha-viśvam etat

krīḍāvasāne dvi-parārdha-saṁjñe

bhrū-bhaṅga-mātreṇa hi sandidhakṣoḥ

kālātmano yasya tirobhaviṣyati

ahaṁ bhavo dakṣa-bhṛgu-pradhānāḥ

prajeśa-bhūteśa-sureśa-mukhyāḥ

sarve vayaṁ yan-niyamaṁ prapannā

mūrdhnyārpitaṁ loka-hitaṁ vahāmaḥ

SYNONYMS

śrī-brahmā uvāca-Lord Brahmā said; sthānam-the place where I am; madīyam-my residence, Brahmaloka; saha-with; viśvam-the whole universe; etat-this; krīḍā-avasāne-at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saṁjñe-the time known as the end of a dvi-parārdha; bhrū-bhaṅga-mātreṇa-simply by the flicking of the eyebrows; hi-indeed; sandidhakṣoḥ-of the Supreme Personality of Godhead, when He desires to burn the whole universe; kāla-ātmanaḥ-of the form of destruction; yasya-of whom; tirobhaviṣyati-will be vanquished; aham-I; bhavaḥ-Lord Śiva; dakṣa-Prajāpati Dakṣa; bhṛgu-the great saint Bhṛgu; pradhānāḥ-and others headed by them; prajā-īśa-the controllers of the prajās; bhūta-īśa-the controllers of the living entities; sura-īśa-the controllers of the demigods; mukhyāḥ-headed by them; sarve-all of them; vayam-we also; yat-niyamam-whose regulative principle; prapannāḥ-are surrendered; mūrdhnyā arpitam-bowing our heads; loka-hitam-for the benefit of all living entities; vahāmaḥ-carry out the orders ruling over the living entities.

Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods-all of us surrender to that Supreme Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.

In Bhagavad-gītā (10.34) it is said, mṛtyuḥ sama-haraś cāham: when the Supreme Personality of Godhead approaches as death, or the supreme controller of time, He takes everything away. In other words, all opulence, prestige and everything we possess is given by the Supreme Lord for some purpose. It is the duty of the surrendered soul to execute the orders of the Supreme. No one can disregard Him. Under the circumstances, Lord Brahmā refused to give shelter to Durvāsā Muni from the powerful Sudarśana cakra sent by the Lord.

TEXT 55

pratyākhyāto viriñcena

viṣṇu-cakropatāpitaḥ

durvāsāḥ śaraṇaṁ yātaḥ

śarvaṁ kailāsa-vāsinam

SYNONYMS

pratyākhyātaḥ-being refused; viriñcena-by Lord Brahmā; viṣṇu-cakra-upatāpitaḥ-being scorched by the blazing fire of Lord Viṣṇu's disc; durvāsāḥ-the great mystic named Durvāsā; śaraṇam-f or shelter; yātaḥ-went; śarvam-unto Lord Śiva; kailāsa-vāsinam-the resident of the place known as Kailāsa.

When Durvāsā, who was greatly afflicted by the blazing fire of the Sudarśana cakra, was thus refused by Lord Brahmā, he tried to take shelter of Lord Śiva, who always resides on his planet, known as Kailāsa.

TEXT 56

śrī-śaṅkara uvāca

vayaṁ na tāta prabhavāma bhūmni

yasmin pare 'nye 'py aja-jīva-kośāḥ

bhavanti kāle na bhavanti hīdṛśāḥ

sahasraśo yatra vayaṁ bhramāmaḥ

SYNONYMS

śrī-śaṅkaraḥ uvāca-Lord Śiva said; vayam-we; na-not; tāta-O my dear son; prabhavāmaḥ-sufficiently able; bhūmni-unto the great Supreme Personality of Godhead; yasmin-in whom; pare-in the Transcendence; anye-others; api-even; aja-Lord Brahmā; jīva-living entities; kośāḥ-the universes; bhavanti-can become; kāle-in due course of time; na-not; bhavanti-can become; hi-indeed; īdṛśāḥ-like this; sahasraśaḥ-many thousands and millions; yatra-wherein; vayam-all of us; bhramāmaḥ-are rotating.

Lord Śiva said: My dear son, I, Lord Brahmā and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord.

There are innumerable universes in the material world, and there are innumerable Lord Brahmās, Lord Śivas and other demigods. All of them rotate within this material world under the supreme direction of the Personality of Godhead. Therefore no one is able to compete with the strength of the Lord. Lord Śiva also refused to protect Durvāsā, for Lord Śiva also was under the rays of the Sudarśana cakra sent by the Supreme Personality of Godhead.

TEXTS 57–59

ahaṁ sanat-kumāraś ca

nārado bhagavān ajaḥ

kapilo 'pāntaratamo

devalo dharma āsuriḥ

marīci-pramukhāś cānye

siddheśāḥ pāra-darśanāḥ

vidāma na vayaṁ sarve

yan-māyāṁ māyayāvṛtāḥ

tasya viśveśvarasyedaṁ

śastraṁ durviṣahaṁ hi naḥ

tam evaṁ śaraṇaṁ yāhi

haris te śaṁ vidhāsyati

SYNONYMS

aham-I; sanat-kumāraḥ ca-and the four Kumāras (Sanaka, Sanātana, Sanat-kumāra and Sananda); nāradaḥ-the heavenly sage Nārada; bhagavān ajaḥ-the supreme creature of the universe, Lord Brahmā; kapilaḥ-the son of Devahūti; apāntaratamaḥ-Vyāsadeva; devalaḥ-the great sage Devala; dharmaḥ-Yamarāja; āsuriḥ-the great saint Āsuri; marīci-the great saint Marīci; pramukhāḥ-headed by; ca-also; anye-others; siddha-īśāḥ-all of them perfect in their knowledge; pāra-darśanāḥ-they have seen the end of all knowledge; vidāmaḥ-can understand; na-not; vayam-all of us; sarve-totally; yat-māyām-the illusory energy of whom; māyayā-by that illusory energy; āvṛtāḥ-being covered; tasya-His; viśva-īśvarasya-of the Lord of the universe; idam-this; śastram-weapon (the disc); durviṣaham-even intolerable; hi-indeed; naḥ-of us; tam-to Him; evam-therefore; śaraṇam yāhi-go to take shelter; hariḥ-the Supreme Personality of Godhead; te-for you; śam-auspiciousness; vidhāsyati-certainly will perform.

Past, present and future are known to me [Lord Śiva], Sanat-kumāra, Nārada, the most revered Lord Brahmā, Kapila [the son of Devahūti], Apāntaratama [Lord Vyāsadeva], Devala, Yamarāja, Āsuri, Marīci and many saintly persons headed by him, as well as many others who have achieved perfection. Nonetheless, because we are covered by the illusory energy of the Lord, we cannot understand how expansive that illusory energy is. You should simply approach that Supreme Personality of Godhead to get relief, for this Sudarśana cakra is intolerable even to us. Go to Lord Viṣṇu. He will certainly be kind enough to bestow all good fortune upon you.

TEXT 60

tato nirāśo durvāsāḥ

padaṁ bhagavato yayau

vaikuṇṭhākhyaṁ yad adhyāste

śrīnivāsaḥ śriyā saha

SYNONYMS

tataḥ-thereafter; nirāśaḥ-disappointed; durvāsāḥ-the great mystic Durvāsā; padam-to the place; bhagavataḥ-of the Supreme Personality of Godhead, Viṣṇu; yayau-went; vaikuṇṭha-ākhyam-the place known as Vaikuṇṭha; yat-wherein; adhyāste-lives perpetually; śrīnivāsaḥ-Lord Viṣṇu; śriyā-with the goddess of fortune; saha-with.

Thereafter, being disappointed even in taking shelter of Lord Śiva, Durvāsā Muni went to Vaikuṇṭha-dhāma, where the Supreme Personality of Godhead, Nārāyaṇa, resides with His consort, the goddess of fortune.

TEXT 61

sandahyamāno 'jita-śastra-vahninā

tat-pāda-mūle patitaḥ savepathuḥ

āhācyutānanta sad-īpsita prabho

kṛtāgasaṁ māvahi viśva-bhāvana

SYNONYMS

sandahyamānaḥ-being burned by the heat; ajita-śastra-vahninā-by the blazing fire of the Supreme Personality of Godhead's weapon; tat-pāda-mūle-at His lotus feet; patitaḥ-falling down; sa-vepathuḥ-with trembling of the body; āha-said; acyuta-O my Lord, O infallible one; ananta-O You of unlimited prowess; sat-īpsita-O Lord desired by saintly persons; prabho-O Supreme; kṛta-āgasam-the greatest offender; mā-to me; avahi-give protection; viśva-bhāvana-O well-wisher of the whole universe.

Durvāsā Muni, the great mystic, scorched by the heat of the Sudarśana cakra, fell at the lotus feet of Nārāyaṇa. His body trembling, he spoke as follows: O infallible, unlimited Lord, protector of the entire universe, You are the only desirable objective for all devotees. I am a great offender, my Lord. Please give me protection.

TEXT 62

ajānatā te paramānubhāvaṁ

kṛtaṁ mayāghaṁ bhavataḥ priyāṇām

vidhehi tasyāpacitiṁ vidhātar

mucyeta yan-nāmny udite nārako 'pi

SYNONYMS

ajānatā-without knowledge; te-of Your Lordship; parama-anubhāvam-the inconceivable prowess; kṛtam-has been committed; mayā-by me; agham-a great offense; bhavataḥ-of Your Lordship; priyāṇām-at the feet of the devotees; vidhehi-now kindly do the needful; tasya-of such an offense; apacitim-counteraction; vidhātaḥ-O supreme controller; mucyeta-can be delivered; yat-of whose; nāmni-when the name; udite-is awakened; nārakaḥ api-even a person fit for going to hell.

O my Lord, O supreme controller, without knowledge of Your unlimited prowess I have offended Your most dear devotee. Very kindly save me from the reaction of this offense. You can do everything, for even if a person is fit for going to hell, You can deliver him simply by awakening within his heart the holy name of Your Lordship.

TEXT 63

śrī-bhagavān uvāca

ahaṁ bhakta-parādhīno

hy asvatantra iva dvija

sādhubhir grasta-hṛdayo

bhaktair bhakta-jana-priyaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; aham-I; bhakta-parādhīnaḥ-am dependent on the will of My devotees; hi-indeed; asvatantraḥ-am not independent; iva-exactly like that; dvija-O brāhmaṇa; sādhubhiḥ-by pure devotees, completely free from all material desires; grasta-hṛdayaḥ-My heart is controlled; bhaktaiḥ-because they are devotees; bhakta-jana-priyaḥ-I am dependent not only on My devotee but also on My devotee's devotee (the devotee's devotee is extremely dear to Me).

The Supreme Personality of Godhead said to the brāhmaṇa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.

All the great stalwart personalities in the universe, including Lord Brahmā and Lord Śiva, are fully under the control of the Supreme Personality of Godhead, but the Supreme Personality of Godhead is fully under the control of His devotee. Why is this? Because the devotee is anyābhilāṣitā-śūnya; in other words, he has no material desires in his heart. His only desire is to think always of the Supreme Personality of Godhead and how to serve Him best. Because of this transcendental qualification, the Supreme Lord is extremely favorable to the devotees-indeed, not only the devotees, but also the devotees of the devotees. Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without being a devotee of a devotee, one cannot be released from material entanglement. Therefore Caitanya Mahāprabhu identified Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. Thus he instructed us to become not directly servants of Kṛṣṇa but servants of the servant of Kṛṣṇa. Devotees like Brahmā, Nārada, Vyāsadeva and Śukadeva Gosvāmī are directly servants of Kṛṣṇa, and one who becomes a servant of Nārada, Vyāsadeva and Śukadeva, like the six Gosvāmīs, is still more devoted. Śrīla Viśvanātha Cakravartī Ṭhākura therefore says, yasya prasādād bhagavat-prasādaḥ: if one very sincerely serves the spiritual master, Kṛṣṇa certainly becomes favorable to such a devotee. Following the instructions of a devotee is more valuable than following the instructions of the Supreme Personality of Godhead directly.

TEXT 64

nāham ātmānam āśāse

mad-bhaktaiḥ sādhubhir vinā

śriyaṁ cātyantikīṁ brahman

yeṣāṁ gatir ahaṁ parā

SYNONYMS

na-not; aham-I; ātmānam-transcendental bliss; āśāse-desire; mat-bhaktaiḥ-with My devotees; sādhubhiḥ-with the saintly persons; vinā-without them; śriyam-all My six opulences; ca-also; ātyantikīm-the supreme; brahman-O brāhmaṇa; yeṣām-of whom; gatiḥ-destination; aham-I am; parā-the ultimate.

O best of the brāhmaṇas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.

The Supreme Personality of Godhead is self-sufficient, but to enjoy His transcendental bliss He requires the cooperation of His devotees. In Vṛndāvana, for example, although Lord Kṛṣṇa is full in Himself, He wants the cooperation of His devotees like the cowherd boys and the gopīs to increase His transcendental bliss. Such pure devotees, who can increase the pleasure potency of the Supreme Personality of Godhead, are certainly most dear to Him. Not only does the Supreme Personality of Godhead enjoy the company of His devotees, but because He is unlimited He wants to increase His devotees unlimitedly. Thus, He descends to the material world to induce the nondevotees and rebellious living entities to return home, back to Godhead. He requests them to surrender unto Him because, unlimited as He is, He wants to increase His devotees unlimitedly. The Kṛṣṇa consciousness movement is an attempt to increase the number of pure devotees of the Supreme Lord more and more. It is certain that a devotee who helps in this endeavor to satisfy the Supreme Personality of Godhead becomes indirectly a controller of the Supreme Lord. Although the Supreme Lord is full in six opulences, He does not feel transcendental bliss without His devotees. An example that may be cited in this regard is that if a very rich man does not have sons in a family he does not feel happiness. Indeed, sometimes a rich man adopts a son to complete his happiness. The science of transcendental bliss is known to the pure devotee. Therefore the pure devotee is always engaged in increasing the transcendental happiness of the Lord.

TEXT 65

ye dārāgāra-putrāpta-

prāṇān vittam imaṁ param

hitvā māṁ śaraṇaṁ yātāḥ

kathaṁ tāṁs tyaktum utsahe

SYNONYMS

ye-those devotees of Mine who; dāra-wife; agāra-house; putra-children, sons; āpta-relatives, society; prāṇān-even life; vittam-wealth; imam-all these; param-elevation to the heavenly planets or becoming one by merging into Brahman; hitvā-giving up (all these ambitions and paraphernalia); mām-unto Me; śaraṇam-shelter; yātāḥ-having taken; katham-how; tān-such persons; tyaktum-to give them up; utsahe-I can be enthusiastic in that way (it is not possible).

Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?

The Supreme Personality of Godhead is worshiped by the words brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Thus He is the well-wisher of the brāhmaṇas. Durvāsā Muni was certainly a very great brāhmaṇa, but because he was a nondevotee, he could not sacrifice everything in devotional service. Great mystic yogīs are actually self-interested. The proof is that when Durvāsā Muni created a demon to kill Mahārāja Ambarīṣa, the King stayed fixed in his place, praying to the Supreme Personality of Godhead and depending solely and wholly on Him, whereas when Durvāsā Muni was chased by the Sudarśana cakra by the supreme will of the Lord, he was so perturbed that he fled all over the world and tried to take shelter in every nook and corner of the universe. At last, in fear of his life, he approached Lord Brahmā, Lord Śiva and ultimately the Supreme Personality of Godhead. He was so interested in his own body that he wanted to kill the body of a Vaiṣṇava. Therefore, he did not have very good intelligence, and how can an unintelligent person be delivered by the Supreme Personality of Godhead? The Lord certainly tries to give all protection to His devotees who have given up everything for the sake of serving Him.

Another point in this verse is that attachment to dārāgāra-putrāpta-home, wife, children, friendship, society and love-is not the way to achieve the favor of the Supreme Personality of Godhead. One who is attached to hearth and home for material pleasure cannot become a pure devotee. Sometimes a pure devotee may have a habit or attraction for wife, children and home but at the same time want to serve the Supreme Lord to the best of his ability. For such a devotee, the Lord makes a special arrangement to take away the objects of his false attachment and thus free him from attachment to wife, home, children, friends and so on. This is special mercy bestowed upon the devotee to bring him back home, back to Godhead.

TEXT 66

mayi nirbaddha-hṛdayāḥ

sādhavaḥ sama-darśanāḥ

vaśe kurvanti māṁ bhaktyā

sat-striyaḥ sat-patiṁ yathā

SYNONYMS

mayi-unto Me; nirbaddha-hṛdayāḥ-firmly attached in the core of the heart; sādhavaḥ-the pure devotees; sama-darśanāḥ-who are equal to everyone; vaśe-under control; kurvanti-they make; mām-unto Me; bhaktyā-by devotional service; sat-striyaḥ-chaste women; sat-patim-unto the gentle husband; yathā-as.

As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.

In this verse, the word sama-darśanāḥ is significant. The pure devotee is actually equal toward everyone, as confirmed in Bhagavad-gītā (18.54): brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati/ samaḥ sarveṣu bhūteṣu. Universal brotherhood is possible when one is a pure devotee (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]). A pure devotee is actually learned because he knows his constitutional position, he knows the position of the Supreme Personality of Godhead, and he knows the relationship between the living entity and the Supreme Lord. Thus he has full spiritual knowledge and is automatically liberated (brahma-bhūtaḥ). He can therefore see everyone on the spiritual platform. He can comprehend the happiness and distress of all living entities. He understands that what is happiness to him is also happiness to others and that what is distress to him is distressing for others. Therefore he is sympathetic to everyone. As Prahlāda Mahārāja said:

śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān

(Bhāg. 7.9.43)

People suffer from material distress because they are not attached to the Supreme Personality of Godhead. A pure devotee's chief concern, therefore, is to raise the ignorant mass of people to the sense of Kṛṣṇa consciousness.

TEXT 67

mat-sevayā pratītaṁ te

sālokyādi-catuṣṭayam

necchanti sevayā pūrṇāḥ

kuto 'nyat kāla-viplutam

SYNONYMS

mat-sevayā-by being engaged fully in My transcendental loving service; pratītam-automatically achieved; te-such pure devotees are fully satisfied; sālokya-ādi-catuṣṭayam-the four different types of liberation (sālokya, sārūpya, sāmīpya and sārṣṭi, what to speak of sāyujya); na-not; icchanti-desire; sevayā-simply by devotional service; pūrṇāḥ-fully complete; kutaḥ-where is the question; anyat-other things; kāla-viplutam-which are finished in the course of time.

My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [sālokya, sārūpya, sāmīpya and sārṣṭi], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?

Śrīla Bilvamaṅgala Ṭhākura has estimated the value of liberation as follows:

muktiḥ svayaṁ mukulitāñjaliḥ sevate 'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

Bilvamaṅgala Ṭhākura realized that if one develops his natural devotional service to the Supreme Personality of Godhead, mukti stands before him with folded hands to offer all kinds of service. In other words, the devotee is already liberated. There is no need for him to aspire for different types of liberation. The pure devotee automatically achieves liberation, even without desiring it.

TEXT 68

sādhavo hṛdayaṁ mahyaṁ

sādhūnāṁ hṛdayaṁ tv aham

mad-anyat te na jānanti

nāhaṁ tebhyo manāg api

SYNONYMS

sādhavaḥ-the pure devotees; hṛdayam-in the core of the heart; mahyam-of Me; sādhūnām-of the pure devotees also; hṛdayam-in the core of the heart; tu-indeed; aham-I am; mat-anyat-anything else but me; te-they; na-not; jānanti-know; na-not; aham-I; tebhyaḥ-than them; manāk api-even by a little fraction.

The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.

Since Durvāsā Muni wanted to chastise Mahārāja Ambarīṣa, it is to be understood that he wanted to give pain to the heart of the Supreme Personality of Godhead, for the Lord says, sādhavo hṛdayaṁ mahyam: "The pure devotee is always within the core of My heart." The Lord's feelings are like those of a father, who feels pain when his child is in pain. Therefore, offenses at the lotus feet of a devotee are serious. Caitanya Mahāprabhu has very strongly recommended that one not commit any offense at the lotus feet of a devotee. Such offenses are compared to a mad elephant because when a mad elephant enters a garden it causes devastation. Therefore one should be extremely careful not to commit offenses at the lotus feet of a pure devotee. Actually Mahārāja Ambarīṣa was not at all at fault; Durvāsā Muni unnecessarily wanted to chastise him on flimsy grounds. Mahārāja Ambarīṣa wanted to complete the Ekādaśī-pāraṇa as part of devotional service to please the Supreme Personality of Godhead, and therefore he drank a little water. But although Durvāsā Muni was a great mystic brāhmaṇa, he did not know what is what. That is the difference between a pure devotee and a so-called learned scholar of Vedic knowledge. The devotees, being always situated in the core of the Lord's heart, surely get all instructions directly from the Lord, as confirmed by the Lord Himself in Bhagavad-gītā (10.11):

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā

"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." The devotee does not do anything not sanctioned by the Supreme Personality of Godhead. As it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya. Even the most learned or experienced person cannot understand the movements of a Vaiṣṇava, a pure devotee. No one, therefore, should criticize a pure Vaiṣṇava. A Vaiṣṇava knows his own business; whatever he does is precisely right because he is always guided by the Supreme Personality of Godhead.

TEXT 69

upāyaṁ kathayiṣyāmi

tava vipra śṛṇuṣva tat

ayaṁ hy ātmābhicāras te

yatas taṁ yāhi mā ciram

sādhuṣu prahitaṁ tejaḥ

prahartuḥ kurute 'śivam

SYNONYMS

upāyam-the means of protection in this dangerous position; kathayiṣyāmi-I shall speak to you; tava-of your deliverance from this danger; vipra-O brāhmaṇa; śṛṇuṣva-just hear from me; tat-what I say; ayam-this action taken by you; hi-indeed; ātma-abhicāraḥ-self-envy or envious of yourself (your mind has become your enemy); te-for you; yataḥ-because of whom; tam-to him (Mahārāja Ambarīṣa); yāhi-immediately go; mā ciram-do not wait even a moment; sādhuṣu-unto devotees; prahitam-applied; tejaḥ-power; prahartuḥ-of the executor; kurute-does; aśivam-inauspiciousness.

O brāhmaṇa, let Me now advise you for your own protection. Please hear from Me. By offending Mahārāja Ambarīṣa, you have acted with self-envy. Therefore you should go to him immediately, without a moment's delay. One's so-called prowess, when employed against the devotee, certainly harms he who employs it. Thus it is the subject, not the object, who is harmed.

A Vaiṣṇava is always an object of envy for nondevotees, even when the nondevotee happens to be his father. To give a practical example, Hiraṇyakaśipu was envious of Prahlāda Mahārāja, but this envy of the devotee was harmful to Hiraṇyakaśipu, not to Prahlāda. Every action taken by Hiraṇyakaśipu against his son Prahlāda Mahārāja was taken very seriously by the Supreme Personality of Godhead, and thus when Hiraṇyakaśipu was on the verge of killing Prahlāda, the Lord personally appeared and killed Hiraṇyakaśipu. Service to a Vaiṣṇava gradually accumulates and becomes an asset for the devotee. Similarly, harmful activities directed against the devotee gradually become the ultimate cause of the performer's falldown. Even such a great brāhmaṇa and mystic yogī as Durvāsā was in a most dangerous situation because of his offense at the lotus feet of Mahārāja Ambarīṣa, a pure devotee.

TEXT 70

tapo vidyā ca viprāṇāṁ

niḥśreyasa-kare ubhe

te eva durvinītasya

kalpete kartur anyathā

SYNONYMS

tapaḥ-austerities; vidyā-knowledge; ca-also; viprāṇām-of the brāhmaṇas; niḥśreyasa-of what is certainly very auspicious for upliftment; kare-are causes; ubhe-both of them; te-such austerity and knowledge; eva-indeed; durvinītasya-when such a person is an upstart; kalpete-become; kartuḥ-of the performer; anyathā-just the opposite.

For a brāhmaṇa, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are most dangerous.

It is said that a jewel is very valuable, but when it is on the hood of a serpent, it is dangerous despite its value. Similarly, when a materialistic nondevotee achieves great success in learning and austerity, that success is dangerous for all of society. So-called learned scientists, for example, invented atomic weapons that are dangerous for all humanity. It is therefore said, maṇinā bhūṣitaḥ sarpaḥ kim asau na bhayaṅkaraḥ. A serpent with a jewel on its hood is as dangerous as a serpent without such a jewel. Durvāsā Muni was a very learned brāhmaṇa equipped with mystic power, but because he was not a gentleman, he did not know how to use his power. He was therefore extremely dangerous. The Supreme Personality of Godhead is never inclined toward a dangerous person who uses his mystic power for some personal design. By the laws of nature, therefore, such misuse of power is ultimately dangerous not for society but for the person who misuses it.

TEXT 71

brahmaṁs tad gaccha bhadraṁ te

nābhāga-tanayaṁ nṛpam

kṣamāpaya mahā-bhāgaṁ

tataḥ śāntir bhaviṣyati

SYNONYMS

brahman-O brāhmaṇa; tat-therefore; gaccha-you go; bhadram-all auspiciousness; te-unto you; nābhāga-tanayam-to the son of Mahārāja Nābhāga; nṛpam-the King (Ambarīṣa); kṣamāpaya-just try to pacify him; mahā-bhāgam-a great personality, a pure devotee; tataḥ-thereafter; śāntiḥ-peace; bhaviṣyati-there will be.

O best of the brāhmaṇas, you should therefore go immediately to King Ambarīṣa, the son of Mahārāja Nābhāga. I wish you all good fortune. If you can satisfy Mahārāja Ambarīṣa, then there will be peace for you.

In this regard, Madhva Muni quotes from the Garuḍa Purāṇa:

brahmādi-bhakti-koṭy-aṁśād
aṁśo naivāmbarīṣake
naivanyasya cakrasyāpi
tathāpi harir īśvaraḥ

tātkālikopaceyatvāt
teṣāṁ yaśasa ādirāṭ
brahmādayaś ca tat-kīrtiṁ
vyañjayām āsur uttamām

mohanāya ca daityānāṁ
brahmāde nindanāya ca
anyārthaṁ ca svayaṁ viṣṇur
brahmādyāś ca nirāśiṣaḥ

mānuṣeṣūttamātvāc ca
teṣāṁ bhaktyādibhir guṇaiḥ
brahmāder viṣṇv-adhīnatva-
jñāpanāya ca kevalam

durvāsāś ca svayaṁ rudras
tathāpy anyāyām uktavān
tasyāpy anugrahārthāya
darpa-nāśārtham eva ca

The lesson to be derived from this narration concerning Mahārāja Ambarīṣa and Durvāsā Muni is that all the demigods, including Lord Brahmā and Lord Śiva, are under the control of Lord Viṣṇu. Therefore, when a Vaiṣṇava is offended, the offender is punished by Viṣṇu, the Supreme Lord. No one can protect such a person, even Lord Brahmā or Lord Śiva.

Thus end the Bhaktivedanta purports of the Ninth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Ambarīṣa Mahārāja Offended by Durvāsā Muni."

Chapter Five

Durvāsā Muni's Life Spared

In this chapter we find Mahārāja Ambarīṣa offering prayers to the Sudarśana cakra and we find how the Sudarśana cakra became merciful to Durvāsā Muni.

By the order of the Supreme Personality of Godhead, Viṣṇu, Durvāsā Muni immediately went to Mahārāja Ambarīṣa and fell at his lotus feet. Mahārāja Ambarīṣa, being naturally very humble and meek, felt shy and ashamed because Durvāsā Muni had fallen at his feet, and thus he began to offer prayers to the Sudarśana cakra just to save Durvāsā. What is this Sudarśana cakra? The Sudarśana cakra is the glance of the Supreme Personality of Godhead by which He creates the entire material world. Sa aikṣata, sa asṛjata. This is the Vedic version. The Sudarśana cakra, which is the origin of creation and is most dear to the Lord, has thousands of spokes. This Sudarśana cakra is the killer of the prowess of all other weapons, the killer of darkness, and the manifester of the prowess of devotional service; it is the means of establishing religious principles, and it is the killer of all irreligious activities. Without his mercy, the universe cannot be maintained, and therefore the Sudarśana cakra is employed by the Supreme Personality of Godhead. When Mahārāja Ambarīṣa thus prayed that the Sudarśana cakra be merciful, the Sudarśana cakra, being appeased, refrained from killing Durvāsā Muni, who thus achieved the Sudarśana cakra's mercy. Durvāsā Muni thus learned to give up the nasty idea of considering a Vaiṣṇava an ordinary person (vaiṣṇave jāti-buddhi). Mahārāja Ambarīṣa belonged to the kṣatriya group, and therefore Durvāsā Muni considered him lower than the brāhmaṇas and wanted to exercise brahminical power against him. By this incident, everyone should learn how to stop mischievous ideas of neglecting Vaiṣṇavas. After this incident, Mahārāja Ambarīṣa gave Durvāsā Muni sumptuous food to eat, and then the King, who had been standing in the same place for one year without eating anything, also took prasāda. Mahārāja Ambarīṣa later divided his property among his sons and went to the bank of the Mānasa-sarovara to execute devotional meditation.

TEXT 1

śrī-śuka uvāca

evaṁ bhagavatādiṣṭo

durvāsāś cakra-tāpitaḥ

ambarīṣam upāvṛtya

tat-pādau duḥkhito 'grahīt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; bhagavatā ādiṣṭaḥ-being ordered by the Supreme Personality of Godhead; durvāsāḥ-the great mystic yogī named Durvāsā; cakra-tāpitaḥ-being very much harassed by the Sudarśana cakra; ambarīṣam-unto Mahārāja Ambarīṣa; upāvṛtya-approaching; tat-pādau-at his lotus feet; duḥkhitaḥ-being very much aggrieved; agrahīt-he caught.

Śukadeva Gosvāmī said: When thus advised by Lord Viṣṇu, Durvāsā Muni, who was very much harassed by the Sudarśana cakra, immediately approached Mahārāja Ambarīṣa. Being very much aggrieved, the muni fell down and clasped the King's lotus feet.

TEXT 2

tasya sodyamam āvīkṣya

pāda-sparśa-vilajjitaḥ

astāvīt tad dharer astraṁ

kṛpayā pīḍito bhṛśam

SYNONYMS

tasya-of Durvāsā; saḥ-he, Mahārāja Ambarīṣa; udyamam-the endeavor; āvīkṣya-after seeing; pāda-sparśa-vilajjitaḥ-being ashamed because Durvāsā was touching his lotus feet; astāvīt-offered prayers; tat-to that; hareḥ astram-weapon of the Supreme Personality of Godhead; kṛpayā-with mercy; pīḍitaḥ-aggrieved; bhṛśam-very much.

When Durvāsā touched his lotus feet, Mahārāja Ambarīṣa was very much ashamed, and when he saw Durvāsā attempting to offer prayers, because of mercy he was aggrieved even more. Thus he immediately began offering prayers to the great weapon of the Supreme Personality of Godhead.

TEXT 3

ambarīṣa uvāca

tvam agnir bhagavān sūryas

tvaṁ somo jyotiṣāṁ patiḥ

tvam āpas tvaṁ kṣitir vyoma

vāyur mātrendriyāṇi ca

SYNONYMS

ambarīṣaḥ-Mahārāja Ambarīṣa; uvāca-said; tvam-you (are); agniḥ-the fire; bhagavān-the most powerful; sūryaḥ-the sun; tvam-you (are); somaḥ-the moon; jyotiṣām-of all the luminaries; patiḥ-the master; tvam-you (are); āpaḥ-water; tvam-you (are); kṣitiḥ-earth; vyoma-sky; vāyuḥ-the air; mātra-the objects of the senses; indriyāṇi-and the senses; ca-also.

Mahārāja Ambarīṣa said: O Sudarśana cakra, you are fire, you are the most powerful sun, and you are the moon, the master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects [sound, touch, form, taste and smell], and you are the senses also.

TEXT 4

sudarśana namas tubhyaṁ

sahasrārācyuta-priya

sarvāstra-ghātin viprāya

svasti bhūyā iḍaspate

SYNONYMS

sudarśana-O original vision of the Supreme Personality of Godhead; namaḥ-respectful obeisances; tubhyam-unto you; sahasra-ara-O you who have thousands of spokes; acyuta-priya-O most favorite of the Supreme Personality of Godhead, Acyuta; sarva-astra-ghātin-O destroyer of all weapons; viprāya-unto this brāhmaṇa; svasti-very auspicious; bhūyāḥ-just become; iḍaspate-O master of the material world.

O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of spokes. O master of the material world, destroyer of all weapons, original vision of the Personality of Godhead, I offer my respectful obeisances unto you. Kindly give shelter and be auspicious to this brāhmaṇa.

TEXT 5

tvaṁ dharmas tvam ṛtaṁ satyaṁ

tvaṁ yajño 'khila-yajña-bhuk

tvaṁ loka-pālaḥ sarvātmā

tvaṁ tejaḥ pauruṣaṁ param

SYNONYMS

tvam-you; dharmaḥ-religion; tvam-you; ṛtam-encouraging statements; satyam-the ultimate truth; tvam-you; yajñaḥ-sacrifice; akhila-universal; yajña-bhuk-the enjoyer of the fruits resulting from sacrifice; tvam-you; loka-pālaḥ-the maintainer of the various planets; sarva-ātmā-all-pervading; tvam-you; tejaḥ-prowess; pauruṣam-of the Supreme Personality of Godhead; param-transcendental.

O Sudarśana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you are known as Sudarśana. Everything has been created by your activities, and therefore you are all-pervading.

The word sudarśana means "auspicious vision." From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead (sa aikṣata, sa asṛjata). The Supreme Personality of Godhead glanced over the mahat-tattva, or the total material energy, and when it was agitated, everything came into existence. Western philosophers sometimes think that the original cause of creation was a chunk that exploded. If one thinks of this chunk as the total material energy, the mahat-tattva, one can understand that the chunk was agitated by the glance of the Lord, and thus the Lord's glance is the original cause of material creation.

TEXT 6

namaḥ sunābhākhila-dharma-setave

hy adharma-śīlāsura-dhūma-ketave

trailokya-gopāya viśuddha-varcase

mano-javāyādbhuta-karmaṇe gṛṇe

SYNONYMS

namaḥ-all respectful obeisances unto you; su-nābha-O you who have an auspicious hub; akhila-dharma-setave-whose spokes are considered to be a breech of the entire universe; hi-indeed; adharma-śīla-who are irreligious; asura-for the demons; dhūma-ketave-unto you who are like fire or an inauspicious comet; trailokya-of the three material worlds; gopāya-the maintainer; viśuddha-transcendental; varcase-whose effulgence; manaḥ-javāya-as speedy as the mind; adbhuta-wonderful; karmaṇe-so active; gṛṇe-I simply utter.

O Sudarśana, you have a very auspicious hub, and therefore you are the upholder of all religion. You are just like an inauspicious comet for the irreligious demons. Indeed, you are the maintainer of the three worlds, you are full of transcendental effulgence, you are as quick as the mind, and you are able to work wonders. I can simply utter the word namaḥ, offering all obeisances unto you.

The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras. As stated in the śāstras, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] the word dharma refers to the orders or laws given by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] real dharma is surrender unto the Supreme Personality of Godhead. Therefore real dharma means bhakti, or devotional service to the Lord. The Sudarśana cakra is here addressed as dharma-setave, the protector of dharma. Mahārāja Ambarīṣa was a truly religious person, and consequently for his protection the Sudarśana cakra was ready to punish even such a strict brāhmaṇa as Durvāsā Muni because he had acted like a demon. There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.

TEXT 7

tvat-tejasā dharma-mayena saṁhṛtaṁ

tamaḥ prakāśaś ca dṛśo mahātmanām

duratyayas te mahimā girāṁ pate

tvad-rūpam etat sad-asat parāvaram

SYNONYMS

tvat-tejasā-by your effulgence; dharma-mayena-which is full of religious principles; saṁhṛtam-dissipated; tamaḥ-darkness; prakāśaḥ ca-illumination also; dṛśaḥ-of all directions; mahā-ātmanām-of great, learned personalities; duratyayaḥ-insurmountable; te-your; mahimā-glories; girām pate-O master of speech; tvat-rūpam-your manifestation; etat-this; sat-asat-manifested and unmanifested; para-avaram-superior and inferior.

O master of speech, by your effulgence, full of religious principles, the darkness of the world is dissipated, and the knowledge of learned persons or great souls is manifested. Indeed, no one can surpass your effulgence, for all things, manifested and unmanifested, gross and subtle, superior and inferior, are but various forms of you that are manifested by your effulgence.

Without illumination, nothing can be seen, especially in this material world. The illumination in this world emanates from the effulgence of Sudarśana, the original vision of the Supreme Personality of Godhead. The illuminating principles of the sun, the moon and fire emanate from Sudarśana. Similarly, illumination by knowledge also comes from Sudarśana because with the illumination of Sudarśana one can distinguish one thing from another, the superior from the inferior. Generally people accept a powerful yogi like Durvāsā Muni as wonderfully superior, but if such a person is chased by the Sudarśana cakra, we can see his real identity and understand how inferior he is because of his dealings with devotees.

TEXT 8

yadā visṛṣṭas tvam anañjanena vai

balaṁ praviṣṭo 'jita daitya-dānavam

bāhūdarorv-aṅghri-śirodharāṇi

vṛścann ajasraṁ pradhane virājase

SYNONYMS

yadā-when; visṛṣṭaḥ-sent; tvam-your good self; anañjanena-by the transcendental Supreme Personality of Godhead; vai-indeed; balam-the soldiers; praviṣṭaḥ-entering among; ajita-O indefatigable and unconquerable one; daitya-dānavam-of the Daityas and Dānavas, the demons; bāhu-arms; udara-bellies; ūru-thighs; aṅghri-legs; śiraḥ-dharāṇi-necks; vṛścan-separating; ajasram-incessantly; pradhane-in the battlefield; virājase-you stay.

O indefatigable one, when you are sent by the Supreme Personality of Godhead to enter among the soldiers of the Daityas and the Dānavas, you stay on the battlefield and unendingly separate their arms, bellies, thighs, legs and heads.

TEXT 9

sa tvaṁ jagat-trāṇa khala-prahāṇaye

nirūpitaḥ sarva-saho gadā-bhṛtā

viprasya cāsmat-kula-daiva-hetave

vidhehi bhadraṁ tad anugraho hi naḥ

SYNONYMS

saḥ-that person; tvam-your good self; jagat-trāṇa-O protector of the whole universe; khala-prahāṇaye-in killing the envious enemies; nirūpitaḥ-are engaged; sarva-sahaḥ-all-powerful; gadā-bhṛtā-by the Supreme Personality of Godhead; viprasya-of this brāhmaṇa; ca-also; asmat-our; kula-daiva-hetave-for the good fortune of the dynasty; vidhehi-kindly do; bhadram-all-good; tat-that; anugrahaḥ-favor; hi-indeed; naḥ-our.

O protector of the universe, you are engaged by the Supreme Personality of Godhead as His all-powerful weapon in killing the envious enemies. For the benefit of our entire dynasty, kindly favor this poor brāhmaṇa. This will certainly be a favor for all of us.

TEXT 10

yady asti dattam iṣṭaṁ vā

sva-dharmo vā svanuṣṭhitaḥ

kulaṁ no vipra-daivaṁ ced

dvijo bhavatu vijvaraḥ

SYNONYMS

yadi-if; asti-there is; dattam-charity; iṣṭam-worshiping the Deity; vā-either; sva-dharmaḥ-occupational duty; vā-either; su-anuṣṭhitaḥ-perfectly performed; kulam-dynasty; naḥ-our; vipra-daivam-favored by the brāhmaṇas; cet-if so; dvijaḥ-this brāhmaṇa; bhavatu-may become; vijvaraḥ-without a burning (from the Sudarśana cakra).

If our family has given charity to the proper persons, if we have performed ritualistic ceremonies and sacrifices, if we have properly carried out our occupational duties, and if we have been guided by learned brāhmaṇas, I wish, in exchange, that this brāhmaṇa be freed from the burning caused by the Sudarśana cakra.

TEXT 11

yadi no bhagavān prīta

ekaḥ sarva-guṇāśrayaḥ

sarva-bhūtātma-bhāvena

dvijo bhavatu vijvaraḥ

SYNONYMS

yadi-if; naḥ-unto us; bhagavān-the Supreme Personality of Godhead; prītaḥ-is satisfied; ekaḥ-without any duplicate; sarva-guṇa-āśrayaḥ-the reservoir of all transcendental qualities; sarva-bhūta-ātma-bhāvena-by a merciful attitude toward all living entities; dvijaḥ-this brāhmaṇa; bhavatu-may become; vijvaraḥ-freed from all burning.

If the Supreme Personality of Godhead, who is one without a second, who is the reservoir of all transcendental qualities, and who is the life and soul of all living entities, is pleased with us, we wish that this brāhmaṇa, Durvāsā Muni, be freed from the pain of being burned.

TEXT 12

śrī-śuka uvāca

iti saṁstuvato rājño

viṣṇu-cakraṁ sudarśanam

aśāmyat sarvato vipraṁ

pradahad rāja-yācñayā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; saṁstuvataḥ-being prayed to; rājñaḥ-by the King; viṣṇu-cakram-the disc weapon of Lord Viṣṇu; sudarśanam-of the name Sudarśana cakra; aśāmyat-became no longer disturbing; sarvataḥ-in every respect; vipram-unto the brāhmaṇa; pradahat-causing to burn; rāja-of the King; yācñayā-by the begging.

Śukadeva Gosvāmī continued: When the King offered prayers to the Sudarśana cakra and Lord Viṣṇu, because of his prayers the Sudarśana cakra became peaceful and stopped burning the brāhmaṇa known as Durvāsā Muni.

TEXT 13

sa mukto 'strāgni-tāpena

durvāsāḥ svastimāṁs tataḥ

praśaśaṁsa tam urvīśaṁ

yuñjānaḥ paramāśiṣaḥ

SYNONYMS

saḥ-he, Durvāsā Muni; muktaḥ-being freed; astra-agni-tāpena-from the heat of the fire of the Sudarśana cakra; durvāsāḥ-the great mystic Durvāsā; svastimān-fully satisfied, relieved of the burning; tataḥ-then; praśaśaṁsa-offered praise; tam-unto him; urvī-īśam-the King; yuñjānaḥ-performing; parama-āśiṣaḥ-the highest benedictions.

Durvāsā Muni, the greatly powerful mystic, was indeed satisfied when freed from the fire of the Sudarśana cakra. Thus he praised the qualities of Mahārāja Ambarīṣa and offered him the highest benedictions.

TEXT 14

durvāsā uvāca

aho ananta-dāsānāṁ

mahattvaṁ dṛṣṭam adya me

kṛtāgaso 'pi yad rājan

maṅgalāni samīhase

SYNONYMS

durvāsāḥ uvāca-Durvāsā Muni said; aho-alas; ananta-dāsānām-of the servants of the Supreme Personality of Godhead; mahattvam-greatness; dṛṣṭam-seen; adya-today; me-by me; kṛta-āgasaḥ api-although I was an offender; yat-still; rājan-O King; maṅgalāni-good fortune; samīhase-you are praying for.

Durvāsā Muni said: My dear King, today I have experienced the greatness of devotees of the Supreme Personality of Godhead, for although I have committed an offense, you have prayed for my good fortune.

TEXT 15

duṣkaraḥ ko nu sādhūnāṁ

dustyajo vā mahātmanām

yaiḥ saṅgṛhīto bhagavān

sātvatām ṛṣabho hariḥ

SYNONYMS

duṣkaraḥ-difficult to do; kaḥ-what; nu-indeed; sādhūnām-of the devotees; dustyajaḥ-impossible to give up; vā-either; mahā-ātmanām-of the great persons; yaiḥ-by which persons; saṅgṛhītaḥ-achieved (by devotional service); bhagavān-the Supreme Personality of Godhead; sātvatām-of the pure devotees; ṛṣabhaḥ-the leader; hariḥ-the Lord.

For those who have achieved the Supreme Personality of Godhead, the master of the pure devotees, what is impossible to do, and what is impossible to give up?

TEXT 16

yan-nāma-śruti-mātreṇa

pumān bhavati nirmalaḥ

tasya tīrtha-padaḥ kiṁ vā

dāsānām avaśiṣyate

SYNONYMS

yat-nāma-the holy name of the Lord; śruti-mātreṇa-simply by hearing; pumān-a person; bhavati-becomes; nirmalaḥ-purified; tasya-of Him; tīrtha-padaḥ-the Lord, at whose feet are the holy places; kim vā-what; dāsānām-by the servants; avaśiṣyate-remains to be done.

What is impossible for the servants of the Lord? By the very hearing of His holy name one is purified.

TEXT 17

rājann anugṛhīto 'haṁ

tvayātikaruṇātmanā

mad-aghaṁ pṛṣṭhataḥ kṛtvā

prāṇā yan me 'bhirakṣitāḥ

SYNONYMS

rājan-O King; anugṛhītaḥ-very much favored; aham-I (am); tvayā-by you; ati-karuṇa-ātmanā-because of your being extremely merciful; mat-agham-my offenses; pṛṣṭhataḥ-to the back; kṛtvā-doing so; prāṇāḥ-life; yat-that; me-my; abhirakṣitāḥ-saved.

O King, overlooking my offenses, you have saved my life. Thus I am very much obliged to you because you are so merciful.

TEXT 18

rājā tam akṛtāhāraḥ

pratyāgamana-kāṅkṣayā

caraṇāv upasaṅgṛhya

prasādya samabhojayat

SYNONYMS

rājā-the King; tam-unto him, Durvāsā Muni; akṛta-āhāraḥ-who refrained from taking food; pratyāgamana-returning; kāṅkṣayā-desiring; caraṇau-the feet; upasaṅgṛhya-approaching; prasādya-pleasing in all respects; samabhojayat-fed sumptuously.

Expecting the return of Durvāsā Muni, the King had not taken his food. Therefore, when the sage returned, the King fell at his lotus feet, pleasing him in all respects, and fed him sumptuously.

TEXT 19

so 'śitvādṛtam ānītam

ātithyaṁ sārva-kāmikam

tṛptātmā nṛpatiṁ prāha

bhujyatām iti sādaram

SYNONYMS

saḥ-he (Durvāsā); aśitvā-after eating sumptuously; ādṛtam-with great respect; ānītam-received; ātithyam-offered different varieties of food; sārva-kāmikam-fulfilling all kinds of tastes; tṛpta-ātmā-thus being fully satisfied; nṛpatim-unto the King; prāha-said; bhujyatām-my dear King, you eat also; iti-in this way; sa-ādaram-with great respect.

Thus the King respectfully received Durvāsā Muni, who after eating varieties of palatable food was so satisfied that with great affection he requested the King to eat also, saying, "Please take your meal."

TEXT 20

prīto 'smy anugṛhīto 'smi

tava bhāgavatasya vai

darśana-sparśanālāpair

ātithyenātma-medhasā

SYNONYMS

prītaḥ-very much satisfied; asmi-I am; anugṛhītaḥ-very much favored; asmi-I am; tava-your; bhāgavatasya-because of your being a pure devotee; vai-indeed; darśana-by seeing you; sparśana-and touching your feet; ālāpaiḥ-by talking with you; ātithyena-by your hospitality; ātma-medhasā-by my own intelligence.

Durvāsā Muni said: I am very pleased with you, my dear King. At first I thought of you as an ordinary human being and accepted your hospitality, but later I could understand, by my own intelligence, that you are the most exalted devotee of the Lord. Therefore, simply by seeing you, touching your feet and talking with you, I have been pleased and have become obliged to you.

It is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even a very intelligent man cannot understand the activities of a pure Vaiṣṇava. Therefore, because Durvāsā Muni was a great mystic yogī, he first mistook Mahārāja Ambarīṣa for an ordinary human being and wanted to punish him. Such is the mistaken observation of a Vaiṣṇava. When Durvāsā Muni was persecuted by the Sudarśana cakra, however, his intelligence developed. Therefore the word ātma-medhasā is used to indicate that by his personal experience he would understand how great a Vaiṣṇava the King was. When Durvāsā Muni was chased by the Sudarśana cakra, he wanted to take shelter of Lord Brahmā and Lord Śiva, and he was even able to go to the spiritual world, meet the Personality of Godhead and talk with Him face to face, yet he was unable to be rescued from the attack of the Sudarśana cakra. Thus he could understand the influence of a Vaiṣṇava by personal experience. Durvāsā Muni was certainly a great yogī and a very learned brāhmaṇa, but despite his being a real yogī he was unable to understand the influence of a Vaiṣṇava. Therefore it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even the most learned person cannot understand the value of a Vaiṣṇava. There is always a possibility for so-called jñānīs and yogīs to be mistaken when studying the character of a Vaiṣṇava. A Vaiṣṇava can be understood by how much he is favored by the Supreme Personality of Godhead in terms of his inconceivable activities.

TEXT 21

karmāvadātam etat te

gāyanti svaḥ-striyo muhuḥ

kīrtiṁ parama-puṇyāṁ ca

kīrtayiṣyati bhūr iyam

SYNONYMS

karma-activity; avadātam-without any tinge; etat-all this; te-your; gāyanti-will sing; svaḥ-striyaḥ-women from the heavenly planets; muhuḥ-always; kīrtim-glories; parama-puṇyām-highly glorified and pious; ca-also; kīrtayiṣyati-will continuously chant; bhūḥ-the whole world; iyam-this.

All the blessed women in the heavenly planets will continuously chant about your spotless character at every moment, and the people of this world will also chant your glories continuously.

TEXT 22

śrī-śuka uvāca

evaṁ saṅkīrtya rājānaṁ

durvāsāḥ paritoṣitaḥ

yayau vihāyasāmantrya

brahmalokam ahaitukam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; saṅkīrtya-glorifying; rājānam-the King; durvāsāḥ-the great mystic yogī Durvāsā Muni; paritoṣitaḥ-being satisfied in all respects; yayau-left that place; vihāyasā-by the spaceways; āmantrya-taking permission; brahmalokam-to the topmost planet of this universe; ahaitukam-where there is no dry philosophical speculation.

Śrī Śukadeva Gosvāmī continued: Thus being satisfied in all respects, the great mystic yogī Durvāsā took permission and left, continuously glorifying the King. Through the skyways, he went to Brahmaloka, which is devoid of agnostics and dry philosophical speculators.

Although Durvāsā Muni went back to Brahmaloka through the spaceways, he did not need an airplane, for great mystic yogīs can transport themselves from any planet to any other without any machine. There is a planet named Siddhaloka whose inhabitants can go to any other planet because they naturally have all the perfection of yoga practice. Thus Durvāsā Muni, the great mystic yogī, could go through the skyways to any planet, even to Brahmaloka. In Brahmaloka, everyone is self-realized, and thus there is no need of philosophical speculation to come to the conclusion of the Absolute Truth. Durvāsā Muni's purpose in going to Brahmaloka was apparently to speak to the residents of Brahmaloka about how powerful a devotee is and how a devotee can surpass every living entity within this material world. The so-called jñānīs and yogīs cannot compare to a devotee.

TEXT 23

saṁvatsaro 'tyagāt tāvad

yāvatā nāgato gataḥ

munis tad-darśanākāṅkṣo

rājāb-bhakṣo babhūva ha

SYNONYMS

saṁvatsaraḥ-one complete year; atyagāt-passed; tāvat-as long as; yāvatā-so long; na-not; āgataḥ-returned; gataḥ-Durvāsā Muni, who had left that place; muniḥ-the great sage; tat-darśana-ākāṅkṣaḥ-desiring to see him again; rājā-the King; ap-bhakṣaḥ-taking only water; babhūva-remained; ha-indeed.

Durvāsā Muni had left the place of Mahārāja Ambarīṣa, and as long as he had not returned-for one complete year-the King had fasted, maintaining himself simply by drinking water.

TEXT 24

gate 'tha durvāsasi so 'mbarīṣo

dvijopayogātipavitram āharat

ṛṣer vimokṣaṁ vyasanaṁ ca vīkṣya

mene sva-vīryaṁ ca parānubhāvam

SYNONYMS

gate-on his return; atha-then; durvāsasi-the great mystic yogī Durvāsā; saḥ-he, the King; ambarīṣaḥ-Mahārāja Ambarīṣa; dvija-upayoga-most suitable for a pure brāhmaṇa; ati-pavitram-very pure food; āharat-gave him to eat and he also ate; ṛṣeḥ-of the great sage; vimokṣam-release; vyasanam-from the great danger of being burned by the Sudarśana cakra; ca-and; vīkṣya-seeing; mene-considered; sva-vīryam-about his own power; ca-also; para-anubhāvam-because of his pure devotion to the Supreme Lord.

After one year, when Durvāsā Muni had returned, King Ambarīṣa sumptuously fed him all varieties of pure food, and then he himself also ate. When the King saw that the brāhmaṇa Durvāsā had been released from the great danger of being burned, he could understand that by the grace of the Lord he himself was also powerful, but he did not take any credit, for everything had been done by the Lord.

A devotee like Mahārāja Ambarīṣa is certainly always busy in many activities. Of course, this material world is full of dangers that one has to meet, but a devotee, because of his full dependence on the Supreme Personality of Godhead, is never disturbed. The vivid example is Mahārāja Ambarīṣa. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.

TEXT 25

evaṁ vidhāneka-guṇaḥ sa rājā

parātmani brahmaṇi vāsudeve

kriyā-kalāpaiḥ samuvāha bhaktiṁ

yayāviriñcyān nirayāṁś cakāra

SYNONYMS

evam-in this way; vidhā-aneka-guṇaḥ-endowed with varieties of good qualities; saḥ-he, Mahārāja Ambarīṣa; rājā-the King; para-ātmani-unto the Supersoul; brahmaṇi-unto Brahman; vāsudeve-unto the Supreme Personality of Godhead, Kṛṣṇa, Vāsudeva; kriyā-kalāpaiḥ-by practical activities; samuvāha-executed; bhaktim-devotional service; yayā-by such activities; āviriñcyān-beginning from the topmost planet; nirayān-down to the hellish planets; cakāra-he experienced that there is danger everywhere.

In this way, because of devotional service, Mahārāja Ambarīṣa, who was endowed with varieties of transcendental qualities, was completely aware of Brahman, Paramātmā and the Supreme Personality of Godhead, and thus he executed devotional service perfectly. Because of his devotion, he thought even the topmost planet of this material world no better than the hellish planets.

An exalted and pure devotee like Mahārāja Ambarīṣa is in full awareness of Brahman, Paramātmā and Bhagavān; in other words, a devotee of Vāsudeva, Kṛṣṇa, is in full knowledge of the other features of the Absolute Truth. The Absolute Truth is realized in three features-Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate). A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything (vāsudevaḥ sarvam iti [Bg. 7.19]) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī (yoginām api sarveṣām [Bg. 6.47]). And as far as jñāna is concerned, if one is a perfect devotee of Vāsudeva, he is the greatest mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). A mahātmā is one who has full knowledge of the Absolute Truth. Thus Mahārāja Ambarīṣa, being a devotee of the personality of Godhead, was in full awareness of Paramātmā, Brahman, māyā, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. Because the devotee knows Vāsudeva, he knows everything within the creation of Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). Such a devotee does not give much value to the highest standard of happiness within this material world.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ

(Bhāg. 6.17.28)

Because he is fixed in devotional service, a devotee does not regard any position in the material world as important. Śrīla Prabodhānanda Sarasvatī has therefore written (Caitanya-candrāmṛta 5):

kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-katākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahāprabhu, kaivalya, or merging into Brahman, appears no better than hell. As far as the heavenly planets are concerned, to a devotee they are like a phantasmagoria or will-o'-the-wisp, and as far as yogic perfection is concerned, a devotee does not care a fig for such perfection, since the purpose of yogic perfection is achieved automatically by the devotee. This is all possible when one becomes a devotee of the Lord through the medium of Caitanya Mahāprabhu's instructions.

TEXT 26

śrī-śuka uvāca

athāmbarīṣas tanayeṣu rājyaṁ

samāna-śīleṣu visṛjya dhīraḥ

vanaṁ viveśātmani vāsudeve

mano dadhad dhvasta-guṇa-pravāhaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-in this way; ambarīṣaḥ-King Ambarīṣa; tanayeṣu-unto his sons; rājyam-the kingdom; samāna-śīleṣu-who were equally as qualified as their father; visṛjya-dividing; dhīraḥ-the most learned person, Mahārāja Ambarīṣa; vanam-into the forest; viveśa-entered; ātmani-unto the Supreme Lord; vāsudeve-Lord Kṛṣṇa, who is known as Vāsudeva; manaḥ-mind; dadhat-concentrating; dhvasta-vanquished; guṇa-pravāhaḥ-the waves of the material modes of nature.

Śrīla Śukadeva Gosvāmī continued: Thereafter, because of his advanced position in devotional life, Mahārāja Ambarīṣa, who no longer desired to live with material things, retired from active family life. He divided his property among his sons, who were equally as qualified, and he himself took the order of vānaprastha and went to the forest to concentrate his mind fully upon Lord Vāsudeva.

As a pure devotee, Mahārāja Ambarīṣa was liberated in any condition of life because, as enunciated by Śrīla Rūpa Gosvāmī, a devotee is always liberated.

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī thus instructs that if one's only desire is service to the Lord, he is liberated in any condition of life. Mahārāja Ambarīṣa was undoubtedly liberated in any condition, but as an ideal king he accepted the vānaprastha order of retirement from family life. It is essential for one to renounce family responsibilities and fully concentrate on the lotus feet of Vāsudeva. Therefore Mahārāja Ambarīṣa divided the kingdom among his sons and retired from family life.

TEXT 27

ity etat puṇyam ākhyānam

ambarīṣasya bhūpate

saṅkīrtayann anudhyāyan

bhakto bhagavato bhavet

SYNONYMS

iti-thus; etat-this; puṇyam ākhyānam-most pious activity in history; ambarīṣasya-of Mahārāja Ambarīṣa; bhūpate-O King (Mahārāja Parīkṣit); saṅkīrtayan-by chanting, repeating; anudhyāyan-or by meditating upon; bhaktaḥ-a devotee; bhagavataḥ-of the Supreme Personality of Godhead; bhavet-one can become.

Anyone who chants this narration or even thinks of this narration about the activities of Mahārāja Ambarīṣa certainly becomes a pure devotee of the Lord.

Śrīla Viśvanātha Cakravartī Ṭhākura herein gives a very good example. When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means. The same mentality is present in a devotee. The devotee is never satisfied, thinking, "This is the limit of my devotional service." The more he engages in the service of the Lord, the more service he wants to give. This is the position of a devotee. Mahārāja Ambarīṣa, in his family life, was certainly a pure devotee, complete in every respect, because his mind and all his senses were engaged in devotional service (sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane). Mahārāja Ambarīṣa was self-satisfied because all of his senses were engaged in devotional service (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam/ hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]). Nonetheless, although Mahārāja Ambarīṣa had engaged all his senses in devotional service, he left his home and went to the forest to concentrate his mind fully at the lotus feet of Kṛṣṇa, exactly as a mercantile man, even though complete in wealth, tries to earn more and more. This mentality of getting more and more engaged in devotional service puts one in the most exalted position. Whereas on the karma platform the mercantile man who wants more and more money becomes increasingly bound and entangled, the devotee becomes increasingly liberated.

TEXT 28

ambarīṣasya caritaṁ

ye śṛṇvanti mahātmanaḥ

muktiṁ prayānti te sarve

bhaktyā viṣṇoḥ prasādataḥ

SYNONYMS

ambarīṣasya-of Mahārāja Ambarīṣa; caritam-character; ye-persons who; śṛṇvanti-hear; mahā-ātmanaḥ-of the great personality, the great devotee; muktim-liberation; prayānti-certainly they attain; te-such persons; sarve-all of them; bhaktyā-simply by devotional service; viṣṇoḥ-of Lord Viṣṇu; prasādataḥ-by the mercy.

By the grace of the Lord, those who hear about the activities of Mahārāja Ambarīṣa, the great devotee, certainly become liberated or become devotees without delay.

Thus end the Bhaktivedanta purports of the Ninth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Durvāsā Muni's Life Spared."

Chapter Six

The Downfall of Saubhari Muni

After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the great sage Saubhari married the daughters of Māndhātā.

Mahārāja Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. The son of Virūpa was Pṛṣadaśva, and his son was Rathītara. Rathītara had no sons, but when he requested the favor of the great sage Aṅgirā, the sage begot several sons in the womb of Rathītara's wife. When the sons were born, they became the dynasty of Aṅgirā Ṛṣi and of Rathītara.

The son of Manu was Ikṣvāku, who had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the eldest. The sons of Mahārāja Ikṣvāku became kings of different parts of the world. Because of violating sacrificial rules and regulations, one of these sons, Vikukṣi, was banished from the kingdom. By the mercy of Vasiṣṭha and the power of mystic yoga, Mahārāja Ikṣvāku attained liberation after giving up his material body. When Mahārāja Ikṣvāku expired, his son Vikukṣi returned and took charge of the kingdom. He performed various types of sacrifices, and thus he pleased the Supreme Personality of Godhead. This Vikukṣi later became celebrated as Saśāda.

Vikukṣi's son fought with the demons for the sake of the demigods, and because of his valuable service he became famous as Purañjaya, Indravāha and Kakutstha. The son of Purañjaya was Anenā, the son of Anenā was Pṛthu, and the son of Pṛthu was Viśvagandhi. The son of Viśvagandhi was Candra, the son of Candra was Yuvanāśva, and his son was Śrāvasta, who constructed Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva. Bṛhadaśva's son Kuvalayāśva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumāra, "the killer of Dhundhu." The sons of the killer of Dhundhu were Dṛḍhāśva, Kapilāśva and Bhadrāśva. He also had thousands of other sons, but they burned to ashes in the fire emanating from Dhundhu. The son of Dṛḍhāśva was Haryaśva, the son of Haryaśva was Nikumbha, the son of Nikumbha was Bahulāśva, and the son of Bahulāśva was Kṛśāśva. The son of Kṛśāśva was Senajit, and his son was Yuvanāśva.

Yuvanāśva married one hundred wives, but he had no sons, and therefore he entered the forest. In the forest, the sages performed a sacrifice known as Indra-yajña on his behalf. Once, however, the King became so thirsty in the forest that he drank the water kept for performing yajña. Consequently, after some time, a son came forth from the right side of his abdomen. The son, who was very beautiful, was crying to drink breast milk, and Indra gave the child his index finger to suck. Thus the son became known as Māndhātā. In due course of time, Yuvanāśva achieved perfection by performing austerities.

Thereafter, Māndhātā became the emperor and ruled the earth, which consists of seven islands. Thieves and rogues were very much afraid of this powerful king, and therefore the king was known as Trasaddasyu, meaning "one who is very fearful to rogues and thieves." Māndhātā begot sons in the womb of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari.

In this connection, Śukadeva Gosvāmī described the history of Saubhari Muni, who, because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Māndhātā for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vānaprastha, performed very severe austerities, and thus attained perfection. In this regard, Śukadeva Gosvāmī described how Saubhari Muni's wives also became perfect.

TEXT 1

śrī-śuka uvāca

virūpaḥ ketumāñ chambhur

ambarīṣa-sutās trayaḥ

virūpāt pṛṣadaśvo 'bhūt

tat-putras tu rathītaraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; virūpaḥ-by the name Virūpa; ketumān-by the name Ketumān; śambhuḥ-by the name Śambhu; ambarīṣa-of Ambarīṣa Mahārāja; sutāḥ trayaḥ-the three sons; virūpāt-from Virūpa; pṛṣadaśvaḥ-of the name Pṛṣadaśva; abhūt-there was; tat-putraḥ-his son; tu-and; rathītaraḥ-of the name Rathītara.

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. From Virūpa came a son named Pṛṣadaśva, and from Pṛṣadaśva came a son named Rathītara.

TEXT 2

rathītarasyāprajasya

bhāryāyāṁ tantave 'rthitaḥ

aṅgirā janayām āsa

brahma-varcasvinaḥ sutān

SYNONYMS

rathītarasya-of Rathītara; aprajasya-who had no sons; bhāryāyām-unto his wife; tantave-for increasing offspring; arthitaḥ-being requested; aṅgirāḥ-the great sage Aṅgirā; janayām āsa-caused to take birth; brahma-varcasvinaḥ-who had brahminical qualities; sutān-sons.

Rathītara had no sons, and therefore he requested the great sage Aṅgirā to beget sons for him. Because of this request, Aṅgirā begot sons in the womb of Rathītara's wife. All these sons were born with brahminical prowess.

In the Vedic age a man was sometimes called upon to beget sons in the womb of a lesser man's wife for the sake of better progeny. In such an instance, the woman is compared to an agricultural field. A person possessing an agricultural field may employ another person to produce food grains from it, but because the grains are produced from the land, they are considered the property of the owner of the land. Similarly, a woman was sometimes allowed to be impregnated by someone other than her husband, but the sons born of her would then become her husband's sons. Such sons were called kṣetra jāta. Because Rathītara had no sons, he took advantage of this method.

TEXT 3

ete kṣetra-prasūtā vai

punas tv āṅgirasāḥ smṛtāḥ

rathītarāṇāṁ pravarāḥ

kṣetropetā dvi-jātayaḥ

SYNONYMS

ete-the sons begotten by Aṅgirā; kṣetra-prasūtāḥ-became the children of Rathītara and belonged to his family (because they were born from the womb of his wife); vai-indeed; punaḥ-again; tu-but; āṅgirasāḥ-of the dynasty of Aṅgirā; smṛtāḥ-they were called; rathītarāṇām-of all the sons of Rathītara; pravarāḥ-the chief; kṣetra-upetāḥ-because of being born of the kṣetra (field); dvi-jātayaḥ-called brāhmaṇa (being a mixture of brāhmaṇa and kṣatriya).

Having been born from the womb of Rathītara's wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas.

Śrīla Viśvanātha Cakravartī Ṭhākura gives the meaning of dvi jātayaḥ as "mixed caste," indicating a mixture of brāhmaṇa and kṣatriya.

TEXT 4

kṣuvatas tu manor jajñe

ikṣvākur ghrāṇataḥ sutaḥ

tasya putra-śata-jyeṣṭhā

vikukṣi-nimi-daṇḍakāḥ

SYNONYMS

kṣuvataḥ-while sneezing; tu-but; manoḥ-of Manu; jajñe-was born; ikṣvākuḥ-by the name Ikṣvāku; ghrāṇataḥ-from the nostrils; sutaḥ-the son; tasya-of Ikṣvāku; putra-śata-one hundred sons; jyeṣṭhāḥ-prominent; vikukṣi-of the name Vikukṣi; nimi-by the name Nimi; daṇḍakāḥ-by the name Daṇḍakā.

The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.

According to Śrīdhara Svāmī, although the Bhāgavatam (9.1.11–12) has previously included Ikṣvāku among the ten sons begotten by Manu in his wife Śraddhā, this was a generalization. It is here specifically explained that Ikṣvāku was born simply from the sneezing of Manu.

TEXT 5

teṣāṁ purastād abhavann

āryāvarte nṛpā nṛpa

pañca-viṁśatiḥ paścāc ca

trayo madhye 'pare 'nyataḥ

SYNONYMS

teṣām-among all of those sons; purastāt-on the eastern side; abhavan-they became; āryāvarte-in the place within the Himalaya and Vindhya mountains known as Āryāvarta; nṛpāḥ-kings; nṛpa-O King (Mahārāja Parīkṣit); pañca-viṁśatiḥ-twenty-five; paścāt-on the western side; ca-also; trayaḥ-three of them; madhye-in the middle (between east and west); apare-others; anyataḥ-in other places.

Of the one hundred sons, twenty-five became kings in the western side of Āryāvarta, a place between the Himalaya and Vindhya mountains. Another twenty-five sons became kings in the east of Āryāvarta, and the three principal sons became kings in the middle. The other sons became kings in various other places.

TEXT 6

sa ekadāṣṭakā-śrāddhe

ikṣvākuḥ sutam ādiśat

māṁsam ānīyatāṁ medhyaṁ

vikukṣe gaccha mā ciram

SYNONYMS

saḥ-that king (Mahārāja Ikṣvāku); ekadā-once upon a time; aṣṭakā-śrāddhe-during January, February and March, when offerings are made to the forefathers; ikṣvākuḥ-King Ikṣvāku; sutam-to his son; ādiśat-ordered; māṁsam-flesh; ānīyatām-bring here; medhyam-pure (obtained by hunting); vikukṣe-O Vikukṣi; gaccha-immediately go; mā ciram-without delay.

During the months of January, February and March, oblations offered to the forefathers are called aṣṭakā-śrāddha. The śrāddha ceremony is held during the dark fortnight of the month. When Mahārāja Ikṣvāku was performing his oblations in this ceremony, he ordered his son Vikukṣi to go immediately to the forest to bring some pure flesh.

TEXT 7

tatheti sa vanaṁ gatvā

mṛgān hatvā kriyārhaṇān

śrānto bubhukṣito vīraḥ

śaśaṁ cādad apasmṛtiḥ

SYNONYMS

tathā-according to the direction; iti-thus; saḥ-Vikukṣi; vanam-to the forest; gatvā-going; mṛgān-animals; hatvā-killing; kriyā-arhaṇān-suitable for offering to the yajña in the śrāddha ceremony; śrāntaḥ-when he was fatigued; bubhukṣitaḥ-and hungry; vīraḥ-the hero; śaśam-a rabbit; ca-also; ādat-he ate; apasmṛtiḥ-forgetting (that the flesh was meant for offering in the śrāddha).

Thereafter, Ikṣvāku's son Vikukṣi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed.

It is evident that kṣatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajña. Offering oblations to the forefathers in the ceremony known as śrāddha is also a kind of yajña. In this yajña, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden. Quoting from the Brahma-vaivarta Purāṇa, Śrī Caitanya Mahāprabhu said:

aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]

"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." The word pala-paitṛkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are śūdras, not kṣatriyas. According to Vedic injunctions, however, only kṣatriyas are allowed to hunt, whereas śūdras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kālī or similar demigods. On the whole, meat-eating is not completely forbidden; a particular class of men is allowed to eat meat according to various circumstances and injunctions. As far as eating beef is concerned, however, it is strictly prohibited to everyone. Thus in Bhagavad-gītā Kṛṣṇa personally speaks of go-rakṣyam, cow protection. Meat-eaters, according to their different positions and the directions of the śāstra, are allowed to eat flesh, but never the flesh of cows. Cows must be given all protection.

TEXT 8

śeṣaṁ nivedayām āsa

pitre tena ca tad-guruḥ

coditaḥ prokṣaṇāyāha

duṣṭam etad akarmakam

SYNONYMS

śeṣam-the remnants; nivedayām āsa-he offered; pitre-to his father; tena-by him; ca-also; tat-guruḥ-their priest or spiritual master; coditaḥ-being requested; prokṣaṇāya-for purifying; āha-said; duṣṭam-polluted; etat-all this flesh; akarmakam-not fit to be used for offering in śrāddha.

Vikukṣi offered the remnants of the flesh to King Ikṣvāku, who gave it to Vasiṣṭha for purification. But Vasiṣṭha could immediately understand that part of the flesh had already been taken by Vikukṣi, and therefore he said that it was unfit to be used in the śrāddha ceremony.

That which is meant to be offered in yajña cannot be tasted by anyone before being offered to the Deity. In our temples, this regulation is in effect. One cannot eat food from the kitchen unless it is offered to the Deity. If something is taken before being offered to the Deity, the entire preparation is polluted and can no longer be offered. Those engaged in Deity worship must know this very well so that they may be saved from committing offenses in Deity worship.

TEXT 9

jñātvā putrasya tat karma

guruṇābhihitaṁ nṛpaḥ

deśān niḥsārayām āsa

sutaṁ tyakta-vidhiṁ ruṣā

SYNONYMS

jñātvā-knowing; putrasya-of his son; tat-that; karma-action; guruṇā-by the spiritual master (Vasiṣṭha); abhihitam-informed; nṛpaḥ-the King (Ikṣvāku); deśāt-from the country; niḥsārayām āsa-drove away; sutam-his son; tyakta-vidhim-because he violated the regulative principles; ruṣā-out of anger.

When King Ikṣvāku, thus informed by Vasiṣṭha, understood what his son Vikukṣi had done, he was extremely angry. Thus he ordered Vikukṣi to leave the country because Vikukṣi had violated the regulative principles.

TEXT 10

sa tu vipreṇa saṁvādaṁ

jñāpakena samācaran

tyaktvā kalevaraṁ yogī

sa tenāvāpa yat param

SYNONYMS

saḥ-Mahārāja Ikṣvāku; tu-indeed; vipreṇa-with the brāhmaṇa (Vasiṣṭha); saṁvādam-discussion; jñāpakena-with the informer; samācaran-doing accordingly; tyaktvā-giving up; kalevaram-this body; yogī-being a bhakti-yogī in the order of renunciation; saḥ-the King; tena-by such instruction; avāpa-achieved; yat-that position which; param-supreme.

Having been instructed by the great and learned brāhmaṇa Vasiṣṭha, who discoursed about the Absolute Truth, Mahārāja Ikṣvāku became renounced. By following the principles for a yogī, he certainly achieved the supreme perfection after giving up his material body.

TEXT 11

pitary uparate 'bhyetya

vikukṣiḥ pṛthivīm imām

śāsad īje hariṁ yajñaiḥ

śaśāda iti viśrutaḥ

SYNONYMS

pitari-when his father; uparate-upon being relieved of the kingdom; abhyetya-having come back; vikukṣiḥ-the son named Vikukṣi; pṛthivīm-the planet earth; imām-this; śāsat-ruling; īje-worshiped; harim-the Supreme Personality of Godhead; yajñaiḥ-by performing various sacrifices; śaśa-adaḥ-Saśāda ("the eater of a rabbit"); iti-thus; viśrutaḥ-celebrated.

After his father's disappearance, Vikukṣi returned to the country and thus became the king, ruling the planet earth and performing various sacrifices to satisfy the Supreme Personality of Godhead. Vikukṣi later became celebrated as Saśāda.

TEXT 12

purañjayas tasya suta

indravāha itīritaḥ

kakutstha iti cāpy uktaḥ

śṛṇu nāmāni karmabhiḥ

SYNONYMS

puram-jayaḥ-Purañjaya ("the conqueror of the residence"); tasya-his (Vikukṣi's); sutaḥ-son; indra-vāhaḥ-Indravāha ("he whose carrier is Indra"); iti-thus; īritaḥ-known as such; kakutsthaḥ-Kakutstha ("situated on the hump of a bull"); iti-thus; ca-also; api-indeed; uktaḥ-known as such; śṛṇu-just hear; nāmāni-all the names; karmabhiḥ-according to one's work.

The son of Saśāda was Purañjaya, who is also known as Indravāha and sometimes as Kakutstha. Please hear from me how he received different names for different activities.

TEXT 13

kṛtānta āsīt samaro

devānāṁ saha dānavaiḥ

pārṣṇigrāho vṛto vīro

devair daitya-parājitaiḥ

SYNONYMS

kṛta-antaḥ-a devastating war; āsīt-there was; samaraḥ-a fight; devānām-of the demigods; saha-with; dānavaiḥ-the demons; pārṣṇigrāhaḥ-a very good assistant; vṛtaḥ-accepted; vīraḥ-a hero; devaiḥ-by the demigods; daitya-by the demons; parājitaiḥ-who had been conquered.

Formerly, there was a devastating war between the demigods and the demons. The demigods, having been defeated, accepted Purañjaya as their assistant and then conquered the demons. Therefore this hero is known as Purañjaya, "he who conquered the residence of the demons."

TEXT 14

vacanād deva-devasya

viṣṇor viśvātmanaḥ prabhoḥ

vāhanatve vṛtas tasya

babhūvendro mahā-vṛṣaḥ

SYNONYMS

vacanāt-by the order or the words; deva-devasya-of the Supreme Lord of all demigods; viṣṇoḥ-Lord Viṣṇu; viśva-ātmanaḥ-the Supersoul of the entire creation; prabhoḥ-the Lord, the controller; vāhanatve-because of becoming the carrier; vṛtaḥ-engaged; tasya-in the service of Purañjaya; babhūva-he became; indraḥ-the King of heaven; mahā-vṛṣaḥ-a great bull.

Purañjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Viṣṇu, Indra did accept it and became a great bull carrier for Purañjaya.

TEXTS 15–16

sa sannaddho dhanur divyam

ādāya viśikhāñ chitān

stūyamānas tam āruhya

yuyutsuḥ kakudi sthitaḥ

tejasāpyāyito viṣṇoḥ

puruṣasya mahātmanaḥ

pratīcyāṁ diśi daityānāṁ

nyaruṇat tridaśaiḥ puram

SYNONYMS

saḥ-he, Purañjaya; sannaddhaḥ-being well equipped; dhanuḥ divyam-a first-class or transcendental bow; ādāya-taking; viśikhān-arrows; śitān-very sharp; stūyamānaḥ-being praised very much; tam-him (the bull); āruhya-getting on; yuyutsuḥ-prepared to fight; kakudi-on the hump of the bull; sthitaḥ-being situated; tejasā-by the power; āpyāyitaḥ-being favored; viṣṇoḥ-of Lord Viṣṇu; puruṣasya-the Supreme Person; mahā-ātmanaḥ-the Supersoul; pratīcyām-on the western; diśi-direction; daityānām-of the demons; nyaruṇat-captured; tridaśaiḥ-surrounded by the demigods; puram-the residence.

Well protected by armor and desiring to fight, Purañjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Viṣṇu, who is the Supersoul and the Supreme Person, Purañjaya sat on the great bull and is therefore known as Indravāha. Surrounded by the demigods, he attacked the residence of the demons in the west.

TEXT 17

tais tasya cābhūt pradhanaṁ

tumulaṁ loma-harṣaṇam

yamāya bhallair anayad

daityān abhiyayur mṛdhe

SYNONYMS

taiḥ-with the demons; tasya-of him, Purañjaya; ca-also; abhūt-there was; pradhanam-a fight; tumulam-very fierce; loma-harṣaṇam-the hearing of which makes one's hairs stand on end; yamāya-to the residence of Yamarāja; bhallaiḥ-by arrows; anayat-sent; daityān-the demons; abhiyayuḥ-who came toward him; mṛdhe-in that fight.

There was a fierce battle between the demons and Purañjaya. Indeed, it was so fierce that when one hears about it one's hairs stand on end. All the demons bold enough to come before Purañjaya were immediately sent to the residence of Yamarāja by his arrows.

TEXT 18

tasyeṣu-pātābhimukhaṁ

yugāntāgnim ivolbaṇam

visṛjya dudruvur daityā

hanyamānāḥ svam ālayam

SYNONYMS

tasya-his (Purañjaya's); iṣu-pāta-the throwing of the arrows; abhimukham-in front of; yuga-anta-at the end of the millennium; agnim-the flames; iva-exactly like; ulbaṇam-fierce; visṛjya-giving up the attack; dudruvuḥ-ran away; daityāḥ-all the demons; hanyamānāḥ-being killed (by Purañjaya); svam-own; ālayam-to the residence.

To save themselves from the blazing arrows of Indravāha, which resembled the flames of devastation at the end of the millennium, the demons who remained when the rest of their army was killed fled very quickly to their respective homes.

TEXT 19

jitvā paraṁ dhanaṁ sarvaṁ

sastrīkaṁ vajra-pāṇaye

pratyayacchat sa rājarṣir

iti nāmabhir āhṛtaḥ

SYNONYMS

jitvā-conquering; param-enemies; dhanam-wealth; sarvam-everything; sa-strīkam-with their wives; vajra-pāṇaye-unto Indra, who carries the thunderbolt; pratyayacchat-returned and delivered; saḥ-that; rāja-ṛṣiḥ-saintly king (Purañjaya); iti-thus; nāmabhiḥ-by names; āhṛtaḥ-was called.

After conquering the enemy, the saintly king Purañjaya gave everything, including the enemy's riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Purañjaya. Thus Purañjaya is known by different names because of his different activities.

TEXT 20

purañjayasya putro 'bhūd

anenās tat-sutaḥ pṛthuḥ

viśvagandhis tataś candro

yuvanāśvas tu tat-sutaḥ

SYNONYMS

purañjayasya-of Purañjaya; putraḥ-son; abhūt-was born; anenāḥ-by the name Anenā; tat-sutaḥ-his son; pṛthuḥ-of the name Pṛthu; viśvagandhiḥ-of the name Viśvagandhi; tataḥ-his son; candraḥ-by the name Candra; yuvanāśvaḥ-of the name Yuvanāśva; tu-indeed; tat-sutaḥ-his son.

The son of Purañjaya was known as Anenā, Anenā's son was Pṛthu, and Pṛthu's son was Viśvagandhi. Viśvagandhi's son was Candra, and Candra's son was Yuvanāśva.

TEXT 21

śrāvastas tat-suto yena

śrāvastī nirmame purī

bṛhadaśvas tu śrāvastis

tataḥ kuvalayāśvakaḥ

SYNONYMS

śrāvastaḥ-by the name Śrāvasta; tat-sutaḥ-the son of Yuvanāśva; yena-by whom; śrāvastī-of the name Śrāvastī; nirmame-was constructed; purī-the great township; bṛhadaśvaḥ-Bṛhadaśva; tu-however; śrāvastiḥ-begotten by Śrāvasta; tataḥ-from him; kuvalayāśvakaḥ-of the name Kuvalayāśva.

The son of Yuvanāśva was Śrāvasta, who constructed a township known as Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva, and his son was Kuvalayāśva. In this way the dynasty increased.

TEXT 22

yaḥ priyārtham utaṅkasya

dhundhu-nāmāsuraṁ balī

sutānām eka-viṁśatyā

sahasrair ahanad vṛtaḥ

SYNONYMS

yaḥ-he who; priya-artham-for the satisfaction; utaṅkasya-of the great sage Utaṅka; dhundhu-nāma-of the name Dhundhu; asuram-a demon; balī-very powerful (Kuvalayāśva); sutānām-of sons; eka-viṁśatyā-by twenty-one; sahasraiḥ-thousands; ahanat-killed; vṛtaḥ-surrounded.

To satisfy the sage Utaṅka, the greatly powerful Kuvalayāśva killed a demon named Dhundhu. He did this with the assistance of his twenty-one thousand sons.

TEXTS 23–24

dhundhumāra iti khyātas

tat-sutās te ca jajvaluḥ

dhundhor mukhāgninā sarve

traya evāvaśeṣitāḥ

dṛḍhāśvaḥ kapilāśvaś ca

bhadrāśva iti bhārata

dṛḍhāśva-putro haryaśvo

nikumbhas tat-sutaḥ smṛtaḥ

SYNONYMS

dhundhu-māraḥ-the killer of Dhundhu; iti-thus; khyātaḥ-celebrated; tat-sutāḥ-his sons; te-all of them; ca-also; jajvaluḥ-burned; dhundhoḥ-of Dhundhu; mukha-agninā-by the fire emanating from the mouth; sarve-all of them; trayaḥ-three; eva-only; avaśeṣitāḥ-remained alive; dṛḍhāśvaḥ-Dṛḍhāśva; kapilāśvaḥ-Kapilāśva; ca-and; bhadrāśvaḥ-Bhadrāśva; iti-thus; bhārata-O Mahārāja Parīkṣit; dṛḍhāśva-putraḥ-the son of Dṛḍhāśva; haryaśvaḥ-named Haryaśva; nikumbhaḥ-Nikumbha; tat-sutaḥ-his son; smṛtaḥ-well known.

O Mahārāja Parīkṣit, for this reason Kuvalayāśva is celebrated as Dhundhumāra ["the killer of Dhundhu"]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu's mouth. The remaining sons were Dṛḍhāśva, Kapilāśva and Bhadrāśva. From Dṛḍhāśva came a son named Haryaśva, whose son is celebrated as Nikumbha.

TEXT 25

bahulāśvo nikumbhasya

kṛśāśvo 'thāsya senajit

yuvanāśvo 'bhavat tasya

so 'napatyo vanaṁ gataḥ

SYNONYMS

bahulāśvaḥ-of the name Bahulāśva; nikumbhasya-of Nikumbha; kṛśāśvaḥ-of the name Kṛśāśva; atha-thereafter; asya-of Kṛśāśva; senajit-Senajit; yuvanāśvaḥ-of the name Yuvanāśva; abhavat-was born; tasya-of Senajit; saḥ-he; anapatyaḥ-without any sons; vanam gataḥ-retired to the forest as a vānaprastha.

The son of Nikumbha was Bahulāśva, the son of Bahulāśva was Kṛśāśva, the son of Kṛśāśva was Senajit, and the son of Senajit was Yuvanāśva. Yuvanāśva had no sons, and thus he retired from family life and went to the forest.

TEXT 26

bhāryā-śatena nirviṇṇa

ṛṣayo 'sya kṛpālavaḥ

iṣṭiṁ sma vartayāṁ cakrur

aindrīṁ te susamāhitāḥ

SYNONYMS

bhāryā-śatena-with one hundred wives; nirviṇṇaḥ-very morose; ṛṣayaḥ-the sages (in the forest); asya-upon him; kṛpālavaḥ-very merciful; iṣṭim-a ritualistic ceremony; sma-in the past; vartayām cakruḥ-began to execute; aindrīm-known as an Indra-yajña; te-all of them; su-samāhitāḥ-being very careful and attentive.

Although Yuvanāśva went into the forest with his one hundred wives, all of them were very morose. The sages in the forest, however, being very kind to the King, began very carefully and attentively performing an Indra-yajña so that the King might have a son.

One may enter the vānaprastha order of life with his wife, but the vānaprastha order means complete retirement from household life. Although King Yuvanāśva retired from family life, he and his wives were always morose because he had no son.

TEXT 27

rājā tad-yajña-sadanaṁ

praviṣṭo niśi tarṣitaḥ

dṛṣṭvā śayānān viprāṁs tān

papau mantra-jalaṁ svayam

SYNONYMS

rājā-the King (Yuvanāśva); tat-yajña-sadanam-the arena of sacrifice; praviṣṭaḥ-entered; niśi-at night; tarṣitaḥ-being thirsty; dṛṣṭvā-seeing; śayānān-lying down; viprān-all the brāhmaṇas; tān-all of them; papau-drank; mantra-jalam-water sanctified by mantras; svayam-personally.

Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brāhmaṇas lying down, he personally drank the sanctified water meant to be drunk by his wife.

Yajñas performed by brāhmaṇas according to Vedic ritualistic ceremonies are so potent that the sanctifying of water by Vedic mantras can bring about the desired result. In this instance, the brāhmaṇas sanctified the water so that the King's wife might drink it in the yajña, but by providence the King himself went there at night and, being thirsty, drank the water.

TEXT 28

utthitās te niśamyātha

vyudakaṁ kalaśaṁ prabho

papracchuḥ kasya karmedaṁ

pītaṁ puṁsavanaṁ jalam

SYNONYMS

utthitāḥ-after awakening; te-all of them; niśamya-seeing; atha-thereafter; vyudakam-empty; kalaśam-the waterpot; prabho-O King Parīkṣit; papracchuḥ-inquired; kasya-whose; karma-act; idam-this; pītam-drunk; puṁsavanam-which was to cause the birth of a child; jalam-water.

When the brāhmaṇas got up from bed and saw the waterpot empty, they inquired who had done this work of drinking the water meant for begetting a child.

TEXT 29

rājñā pītaṁ viditvā vai

īśvara-prahitena te

īśvarāya namaś cakrur

aho daiva-balaṁ balam

SYNONYMS

rājñā-by the King; pītam-drunk; viditvā-understanding this; vai-indeed; īśvara-prahitena-inspired by providence; te-all of them; īśvarāya-unto the Supreme Personality of Godhead, the supreme controller; namaḥ cakruḥ-offered respectful obeisances; aho-alas; daiva-balam-providential power; balam-is actual power.

When the brāhmaṇas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is real power. No one can counteract the power of the Supreme." In this way they offered their respectful obeisances unto the Lord.

TEXT 30

tataḥ kāla upāvṛtte

kukṣiṁ nirbhidya dakṣiṇam

yuvanāśvasya tanayaś

cakravartī jajāna ha

SYNONYMS

tataḥ-thereafter; kāle-time; upāvṛtte-being mature; kukṣim-the lower part of the abdomen; nirbhidya-piercing; dakṣiṇam-the right side; yuvanāśvasya-of King Yuvanāśva; tanayaḥ-a son; cakravartī-with all the good symptoms of a king; jajāna-generated; ha-in the past.

Thereafter, in due course of time, a son with all the good symptoms of a powerful king came forth from the lower right side of King Yuvanāśva's abdomen.

TEXT 31

kaṁ dhāsyati kumāro 'yaṁ

stanye rorūyate bhṛśam

māṁ dhātā vatsa mā rodīr

itīndro deśinīm adāt

SYNONYMS

kam-by whom; dhāsyati-will he be cared for by being supplied breast milk; kumāraḥ-child; ayam-this; stanye-for drinking breast milk; rorūyate-is crying; bhṛśam-so much; mām dhātā-just drink me; vatsa-my dear child; mā rodīḥ-do not cry; iti-thus; indraḥ-King Indra; deśinīm-the index finger; adāt-gave him to suck.

The baby cried so much for breast milk that all the brāhmaṇas were very unhappy. "Who will take care of this baby?" they said. Then Indra, who was worshiped in that yajña, came and solaced the baby. "Do not cry," Indra said. Then Indra put his index finger in the baby's mouth and said, "You may drink me."

TEXT 32

na mamāra pitā tasya

vipra-deva-prasādataḥ

yuvanāśvo 'tha tatraiva

tapasā siddhim anvagāt

SYNONYMS

na-not; mamāra-died; pitā-the father; tasya-of the baby; vipra-deva-prasādataḥ-because of the mercy and blessings of the brāhmaṇas; yuvanāśvaḥ-King Yuvanāśva; atha-thereafter; tatra eva-in that very place; tapasā-by executing austerity; siddhim-perfection; anvagāt-achieved.

Because Yuvanāśva, the father of the baby, was blessed by the brāhmaṇas, he did not fall a victim to death. After this incident, he performed severe austerities and achieved perfection in that very spot.

TEXTS 33–34

trasaddasyur itīndro 'ṅga

vidadhe nāma yasya vai

yasmāt trasanti hy udvignā

dasyavo rāvaṇādayaḥ

yauvanāśvo 'tha māndhātā

cakravarty avanīṁ prabhuḥ

sapta-dvīpavatīm ekaḥ

śaśāsācyuta-tejasā

SYNONYMS

trasat-dasyuḥ-of the name Trasaddasyu ("one who threatens thieves and rogues"); iti-thus; indraḥ-the King of heaven; aṅga-my dear King; vidadhe-gave; nāma-the name; yasya-whom; vai-indeed; yasmāt-from whom; trasanti-are afraid; hi-indeed; udvignāḥ-the cause of anxiety; dasyavaḥ-thieves and rogues; rāvaṇa-ādayaḥ-headed by great Rākṣasas like Rāvaṇa; yauvanāśvaḥ-the son of Yuvanāśva; atha-thus; māndhātā-known as Māndhātā; cakravartī-the emperor of the world; avanīm-this surface of the world; prabhuḥ-the master; sapta-dvīpa-vatīm-consisting of seven islands; ekaḥ-one alone; śaśāsa-ruled; acyuta-tejasā-being powerful by the favor of the Supreme Personality of Godhead.

Māndhātā, the son of Yuvanāśva, was the cause of fear for Rāvaṇa and other thieves and rogues who caused anxiety. O King Parīkṣit, because they feared him, the son of Yuvanāśva was known as Trasaddasyu. This name was given by King Indra. By the mercy of the Supreme Personality of Godhead, the son of Yuvanāśva was so powerful that when he became emperor he ruled the entire world, consisting of seven islands, without any second ruler.

TEXTS 35–36

īje ca yajñaṁ kratubhir

ātma-vid bhūri-dakṣiṇaiḥ

sarva-devamayaṁ devaṁ

sarvātmakam atīndriyam

dravyaṁ mantro vidhir yajño

yajamānas tathartvijaḥ

dharmo deśaś ca kālaś ca

sarvam etad yad ātmakam

SYNONYMS

īje-he worshiped; ca-also; yajñam-the Lord of sacrifices; kratubhiḥ-by great ritualistic performances; ātma-vit-fully conscious by self-realization; bhūri-dakṣiṇaiḥ-by giving large contributions to the brāhmaṇas; sarva-deva-mayam-consisting of all the demigods; devam-the Lord; sarva-ātmakam-the Supersoul of everyone; ati-indriyam-transcendentally situated; dravyam-ingredients; mantraḥ-chanting of the Vedic hymns; vidhiḥ-regulative principles; yajñaḥ-worshiping; yajamānaḥ-the performer; tathā-with; ṛtvijaḥ-the priests; dharmaḥ-religious principles; deśaḥ-the country; ca-and; kālaḥ-the time; ca-also; sarvam-everything; etat-all these; yat-that which is; ātmakam-favorable for self-realization.

The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Māndhātā worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Viṣṇu, who comprises all the demigods. He also gave immense charity to the brāhmaṇas, and thus he performed yajña to worship the Lord.

TEXT 37

yāvat sūrya udeti sma

yāvac ca pratitiṣṭhati

tat sarvaṁ yauvanāśvasya

māndhātuḥ kṣetram ucyate

SYNONYMS

yāvat-as long as; sūryaḥ-the sun; udeti-has risen on the horizon; sma-in the past; yāvat-as long as; ca-also; pratitiṣṭhati-continues to stay; tat-all those things mentioned above; sarvam-everything; yauvanāśvasya-of the son of Yuvanāśva; māndhātuḥ-called Māndhātā; kṣetram-location; ucyate-is said to be.

All places, from where the sun rises on the horizon, shining brilliantly, to where the sun sets, are known as the possession of the celebrated Māndhātā, the son of Yuvanāśva.

TEXT 38

śaśabindor duhitari

bindumatyām adhān nṛpaḥ

purukutsam ambarīṣaṁ

mucukundaṁ ca yoginam

teṣāṁ svasāraḥ pañcāśat

saubhariṁ vavrire patim

SYNONYMS

śaśabindoḥ-of a king known as Śaśabindu; duhitari-unto the daughter; bindumatyām-whose name was Bindumatī; adhāt-begot; nṛpaḥ-the King (Māndhātā); purukutsam-Purukutsa; ambarīṣam-Ambarīṣa; mucukundam-Mucukunda; ca-and; yoginam-a highly elevated mystic; teṣām-of them; svasāraḥ-the sisters; pañcāśat-fifty; saubharim-unto the great sage Saubhari; vavrire-accepted; patim-as husband.

Māndhātā begot three sons in the womb of Bindumatī, the daughter of Śaśabindu. These sons were Purukutsa, Ambarīṣa, and Mucukunda, a great mystic yogī. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

TEXTS 39–40

yamunāntar-jale magnas

tapyamānaḥ paraṁ tapaḥ

nirvṛtiṁ mīna-rājasya

dṛṣṭvā maithuna-dharmiṇaḥ

jāta-spṛho nṛpaṁ vipraḥ

kanyām ekām ayācata

so 'py āha gṛhyatāṁ brahman

kāmaṁ kanyā svayaṁvare

SYNONYMS

yamunā-antaḥ-jale-in the deep water of the River Yamunā; magnaḥ-merged completely; tapyamānaḥ-executing austerities; param-uncommon; tapaḥ-austerity; nirvṛtim-pleasure; mīna-rājasya-of a big fish; dṛṣṭvā-seeing; maithuna-dharmiṇaḥ-engaged in sexual affairs; jāta-spṛhaḥ-became sexually inclined; nṛpam-unto the King (Māndhātā); vipraḥ-the brāhmaṇa (Saubhari Ṛṣi); kanyām ekām-one daughter; ayācata-begged for; saḥ-he, the King; api-also; āha-said; gṛhyatām-you can take; brahman-O brāhmaṇa; kāmam-as she desires; kanyā-daughter; svayaṁvare-a personal selection.

Saubhari Ṛṣi was engaged in austerity, deep in the water of the River Yamunā, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Māndhātā and begged for one of the King's daughters. In response to this request, the King said, "O brāhmaṇa, any of my daughters may accept any husband according to her personal selection."

This is the beginning of the story of Saubhari Ṛṣi. According to Viśvanātha Cakravartī Ṭhākura, Māndhātā was the king of Mathurā, and Saubhari Ṛṣi was engaged in austerity while submerged deep within the River Yamunā. When the ṛṣi felt sexual desire, he emerged from the water and went to King Māndhātā to ask that one of the King's daughters become his wife.

TEXTS 41–42

sa vicintyāpriyaṁ strīṇāṁ

jaraṭho 'ham asan-mataḥ

valī-palita ejat-ka

ity ahaṁ pratyudāhṛtaḥ

sādhayiṣye tathātmānaṁ

sura-strīṇām abhīpsitam

kiṁ punar manujendrāṇām

iti vyavasitaḥ prabhuḥ

SYNONYMS

saḥ-he, Saubhari Muni; vicintya-thinking to himself; apriyam-not liked; strīṇām-by the women; jaraṭhaḥ-being infirm because of old age; aham-I; asat-mataḥ-not desired by them; valī-wrinkled; palitaḥ-grey-haired; ejat-kaḥ-with the head always trembling; iti-in this way; aham-I; pratyudāhṛtaḥ-rejected (by them); sādhayiṣye-I shall act in such a way; tathā-as; ātmānam-my body; sura-strīṇām-to the celestial women of the heavenly planets; abhīpsitam-desirable; kim-what to speak of; punaḥ-yet; manuja-indrāṇām-of the daughters of worldly kings; iti-in this way; vyavasitaḥ-determined; prabhuḥ-Saubhari, the greatly powerful mystic.

Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogī. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings.

TEXT 43

muniḥ praveśitaḥ kṣatrā

kanyāntaḥpuram ṛddhimat

vṛtaḥ sa rāja-kanyābhir

ekaṁ pañcāśatā varaḥ

SYNONYMS

muniḥ-Saubhari Muni; praveśitaḥ-admitted; kṣatrā-by the palace messenger; kanyā-antaḥpuram-into the residential quarters of the princesses; ṛddhi-mat-extremely opulent in all respects; vṛtaḥ-accepted; saḥ-he; rāja-kanyābhiḥ-by all the princesses; ekam-he alone; pañcāśatā-by all fifty; varaḥ-the husband.

Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.

TEXT 44

tāsāṁ kalir abhūd bhūyāṁs

tad-arthe 'pohya sauhṛdam

mamānurūpo nāyaṁ va

iti tad-gata-cetasām

SYNONYMS

tāsām-of all the princesses; kaliḥ-disagreement and quarrel; abhūt-there was; bhūyān-very much; tat-arthe-for the sake of Saubhari Muni; apohya-giving up; sauhṛdam-a good relationship; mama-mine; anurūpaḥ-the fit person; na-not; ayam-this; vaḥ-yours; iti-in this way; tat-gata-cetasām-being attracted by him.

Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement.

TEXTS 45–46

sa bahv-ṛcas tābhir apāraṇīya-

tapaḥ-śriyānarghya-paricchadeṣu

gṛheṣu nānopavanāmalāmbhaḥ-

saraḥsu saugandhika-kānaneṣu

mahārha-śayyāsana-vastra-bhūṣaṇa-

snānānulepābhyavahāra-mālyakaiḥ

svalaṅkṛta-strī-puruṣeṣu nityadā

reme 'nugāyad-dvija-bhṛṅga-vandiṣu

SYNONYMS

saḥ-he, Saubhari Ṛṣi; bahu-ṛcaḥ-quite expert in utilizing Vedic mantras; tābhiḥ-with his wives; apāraṇīya-unlimited; tapaḥ-the result of austerity; śriyā-by opulences; anarghya-paraphernalia for enjoyment; paricchadeṣu-equipped with different garments and dresses; gṛheṣu-in the house and rooms; nānā-varieties of; upavana-parks; amala-clean; ambhaḥ-water; saraḥsu-in lakes; saugandhika-very fragrant; kānaneṣu-in gardens; mahā-arha-very costly; śayyā-bedding; āsana-sitting places; vastra-clothing; bhūṣaṇa-ornaments; snāna-bathing places; anulepa-sandalwood; abhyavahāra-palatable dishes; mālyakaiḥ-and with garlands; su-alaṅkṛta-properly dressed and decorated; strī-women; puruṣeṣu-with men also; nityadā-constantly; reme-enjoyed; anugāyat-followed by the singing of; dvija-birds; bhṛṅga-bumblebees; vandiṣu-and professional singers.

Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.

Saubhari Ṛṣi was a great yogī. Yogic perfection makes available eight material opulences-aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-ṛca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vānaprastha order and achieved final success. Those who are not ātma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ātma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.

TEXT 47

yad-gārhasthyaṁ tu saṁvīkṣya

sapta-dvīpavatī-patiḥ

vismitaḥ stambham ajahāt

sārvabhauma-śriyānvitam

SYNONYMS

yat-he whose; gārhasthyam-family life, householder life; tu-but; saṁvīkṣya-observing; sapta-dvīpa-vatī-patiḥ-Māndhātā, who was the King of the entire world, consisting of seven islands; vismitaḥ-was struck with wonder; stambham-pride due to a prestigious position; ajahāt-he gave up; sārva-bhauma-the emperor of the entire world; śriyā-anvitam-blessed with all kinds of opulence.

Māndhātā, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as emperor of the world.

Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.

TEXT 48

evaṁ gṛheṣv abhirato

viṣayān vividhaiḥ sukhaiḥ

sevamāno na cātuṣyad

ājya-stokair ivānalaḥ

SYNONYMS

evam-in this way; gṛheṣu-in household affairs; abhirataḥ-being always engaged; viṣayān-material paraphernalia; vividhaiḥ-with varieties of; sukhaiḥ-happiness; sevamānaḥ-enjoying; na-not; ca-also; atuṣyat-satisfied him; ājya-stokaiḥ-by drops of fat; iva-like; analaḥ-a fire.

In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat.

Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one's material demands will never be successful. In modern civilization, everyone is engaged in economic development, which is another way of constantly dropping fat into the material fire. The Western countries have reached the summit of material civilization, but people are still dissatisfied. Real satisfaction is Kṛṣṇa consciousness. This is confirmed in Bhagavad-gītā (5.29), where Kṛṣṇa says:

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." One must therefore take to Kṛṣṇa consciousness and advance in Kṛṣṇa consciousness by properly following the regulative principles. Then one can attain an eternal, blissful life in peace and knowledge.

TEXT 49

sa kadācid upāsīna

ātmāpahnavam ātmanaḥ

dadarśa bahv-ṛcācāryo

mīna-saṅga-samutthitam

SYNONYMS

saḥ-he, Saubhari Muni; kadācit-one day; upāsīnaḥ-sitting down; ātma-apahnavam-degrading oneself from the platform of tapasya; ātmanaḥ-self-caused; dadarśa-observed; bahu-ṛca-ācāryaḥ-Saubhari Muni, who was expert in chanting mantras; mīna-saṅga-the sexual affairs of fish; samutthitam-caused by this incident.

Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.

Viśvanātha Cakravartī Ṭhākura remarks that Saubhari Muni had fallen from his austerity because of a vaiṣṇava-aparādha. The history is that when Garuḍa wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuḍa's plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaiṣṇava. Because of this vaiṣṇava-aparādha, an offense at the lotus feet of a Vaiṣṇava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaiṣṇava. This is the lesson we must learn from this incident concerning Saubhari Muni.

TEXT 50

aho imaṁ paśyata me vināśaṁ

tapasvinaḥ sac-carita-vratasya

antarjale vāri-cara-prasaṅgāt

pracyāvitaṁ brahma ciraṁ dhṛtaṁ yat

SYNONYMS

aho-alas; imam-this; paśyata-just see; me-of me; vināśam-falldown; tapasvinaḥ-who was such a great mystic performing austerity; sat-carita-of very good character, observing all necessary rules and regulations; vratasya-of one who has taken a vow strictly; antaḥ-jale-in the depths of the water; vāri-cara-prasaṅgāt-because of the affairs of the aquatics; pracyāvitam-fallen; brahma-from the activities of Brahman realization or austerity; ciram-for a long time; dhṛtam-executed; yat-which.

Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it.

TEXT 51

saṅgaṁ tyajeta mithuna-vratīnāṁ mumukṣuḥ

sarvātmanā na visṛjed bahir-indriyāṇi

ekaś caran rahasi cittam ananta īśe

yuñjīta tad-vratiṣu sādhuṣu cet prasaṅgaḥ

SYNONYMS

saṅgam-association; tyajeta-must give up; mithuna-vratīnām-of a person engaged in sexual affairs, legal or illegal; mumukṣuḥ-persons who desire liberation; sarva-ātmanā-in all respects; na-do not; visṛjet-employ; bahiḥ-indriyāṇi-external senses; ekaḥ-alone; caran-moving; rahasi-in a secluded place; cittam-the heart; anante īśe-fixed at the lotus feet of the unlimited Supreme Personality of Godhead; yuñjīta-one can engage himself; tat-vratiṣu-with persons of the same category (desiring liberation from material bondage); sādhuṣu-such saintly persons; cet-if; prasaṅgaḥ-one wants association.

A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.

Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money. This is also advised by Śrī Caitanya Mahāprabhu:

niṣkiñcanasya bhagavad-bhajanonmukasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato 'py asādhu

(Caitanya-candrodaya-nāṭaka 8.27)

"Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly."

One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with viṣayī-materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Śrīla Narottama dāsa Ṭhākura also recommends that one engage in the service of the ācāryas, and if one wants to live in association, he must live in the association of devotees (tāṅdera caraṇa sevi bhakta-sane vāsa). The Kṛṣṇa consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Śrī Caitanya Mahāprabhu. By gradually associating with the members of the Kṛṣṇa consciousness movement, simply by taking prasāda and taking part in chanting of the Hare Kṛṣṇa mantra, ordinary persons are being considerably elevated. Saubhari Muni regrets that he had bad association even in the deepest part of the water. Because of the bad association of the sexually engaged fish, he fell down. A secluded place is also not secure unless there is good association.

TEXT 52

ekas tapasvy aham athāmbhasi matsya-saṅgāt

pañcāśad āsam uta pañca-sahasra-sargaḥ

nāntaṁ vrajāmy ubhaya-kṛtya-manorathānāṁ

māyā-guṇair hṛta-matir viṣaye 'rtha-bhāvaḥ

SYNONYMS

ekaḥ-one only; tapasvī-great sage; aham-I; atha-thus; ambhasi-in the deep water; matsya-saṅgāt-by associating with the fish; pañcāśat-fifty; āsam-got wives; uta-and what to speak of begetting one hundred sons in each of them; pañca-sahasra-sargaḥ-procreation of five thousand; na antam-no end; vrajāmi-I can find; ubhaya-kṛtya-duties of this life and the next; manorathānām-mental concoctions; māyā-guṇaiḥ-influenced by the modes of material nature; hṛta-lost; matiḥ viṣaye-great attraction for material things; artha-bhāvaḥ-matters of self-interest.

In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.

TEXT 53

evaṁ vasan gṛhe kālaṁ

virakto nyāsam āsthitaḥ

vanaṁ jagāmānuyayus

tat-patnyaḥ pati-devatāḥ

SYNONYMS

evam-in this way; vasan-living; gṛhe-at home; kālam-passing away time; viraktaḥ-became detached; nyāsam-in the renounced order of life; āsthitaḥ-became situated; vanam-in the forest; jagāma-he went; anuyayuḥ-was followed by; tat-patnyaḥ-all his wives; pati-devatāḥ-because their only worshipable object was their husband.

In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. To renounce material association, he accepted the vānaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband.

TEXT 54

tatra taptvā tapas tīkṣṇam

ātma-darśanam ātmavān

sahaivāgnibhir ātmānaṁ

yuyoja paramātmani

SYNONYMS

tatra-in the forest; taptvā-executing austerity; tapaḥ-the regulative principles of austerity; tīkṣṇam-very severely; ātma-darśanam-which helps self-realization; ātmavān-conversant with the self; saha-with; eva-certainly; agnibhiḥ-fires; ātmānam-the personal self; yuyoja-he engaged; parama-ātmani-dealing with the Supreme Soul.

When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead.

At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gītā (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). If one is free from the bondage of both the gross and subtle material bodies and remains a pure soul, he returns home, back to Godhead, to be engaged in the service of the Lord. Tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage.

TEXT 55

tāḥ sva-patyur mahārāja

nirīkṣyādhyātmikīṁ gatim

anvīyus tat-prabhāveṇa

agniṁ śāntam ivārciṣaḥ

SYNONYMS

tāḥ-all the wives of Saubhari; sva-patyuḥ-with their own husband; mahārāja-O King Parīkṣit; nirīkṣya-observing; adhyātmikīm-spiritual; gatim-progress; anvīyuḥ-followed; tat-prabhāveṇa-by the influence of their husband (although they were unfit, by the influence of their husband they also could go to the spiritual world); agnim-the fire; śāntam-completely merged; iva-like; arciṣaḥ-the flames.

O Mahārāja Parīkṣit, by observing their husband progressing in spiritual existence, Saubhari Muni's wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished.

As stated in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. Women are not considered very powerful in following spiritual principles, but if a woman is fortunate enough to get a suitable husband who is spiritually advanced and if she always engages in his service, she also gets the same benefit as her husband. Here it is clearly said that the wives of Saubhari Muni also entered the spiritual world by the influence of their husband. They were unfit, but because they were faithful followers of their husband, they also entered the spiritual world with him. Thus a woman should be a faithful servant of her husband, and if the husband is spiritually advanced, the woman will automatically get the opportunity to enter the spiritual world.

Thus end the Bhaktivedanta purports of the Ninth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Downfall of Saubhari Muni."

Chapter Seven

The Descendants of King Māndhātā

In this chapter the descendants of King Māndhātā are described, and in this connection the histories of Purukutsa and Hariścandra are also given.

The most prominent son of Māndhātā was Ambarīṣa, his son was Yauvanāśva, and Yauvanāśva's son was Hārīta. These three personalities were the best in the dynasty of Māndhātā. Purukutsa, another son of Māndhātā, married the sister of the snakes (sarpa-gaṇa) named Narmadā. The son of Purukutsa was Trasaddasyu, whose son was Anaraṇya. Anaraṇya's son was Haryaśva, Haryaśva's son was Prāruṇa, Prāruṇa's son was Tribandhana, and Tribandhana's son was Satyavrata, also known as Triśaṅku. When Triśaṅku kidnapped the daughter of a brāhmaṇa, his father cursed him for this sinful act, and Triśaṅku became a caṇḍāla, worse than a śūdra. Later, by the influence of Viśvāmitra, he was brought to the heavenly planets, but by the influence of the demigods he fell back downward. He was stopped in his fall, however, by the influence of Viśvāmitra. The son of Triśaṅku was Hariścandra. Hariścandra once performed a Rājasūya-yajña, but Viśvāmitra cunningly took all of Hariścandra's possessions as a dakṣiṇa contribution and chastised Hariścandra in various ways. Because of this, a quarrel arose between Viśvāmitra and Vasiṣṭha. Hariścandra had no sons, but on the advice of Nārada he worshiped Varuṇa and in this way got a son named Rohita. Hariścandra promised that Rohita would be used to perform a Varuṇa-yajña. Varuṇa reminded Hariścandra repeatedly about this yajña, but the King, because of affection for his son, gave various arguments to avoid sacrificing him. Thus time passed, and gradually the son grew up. To safeguard his life, the boy then took bow and arrows in hand and went to the forest. Meanwhile, at home, Hariścandra suffered from dropsy because of an attack from Varuṇa. When Rohita received the news that his father was suffering, he wanted to return to the capital, but King Indra prevented him from doing so. Following the instructions of Indra, Rohita lived in the forest for six years and then returned home. Rohita purchased Śunaḥśepha, the second son of Ajīgarta, and gave him to his father, Hariścandra, as the sacrificial animal. In this way, the sacrifice was performed, Varuṇa and the other demigods were pacified, and Hariścandra was freed from disease. In this sacrifice, Viśvāmitra was the hotā priest, Jamadagni was the adhvaryu, Vasiṣṭha was the brahmā, and Ayāsya was the udgātā. King Indra, being very satisfied by the sacrifice, gave Hariścandra a golden chariot, and Viśvāmitra gave him transcendental knowledge. Thus Śukadeva Gosvāmī describes how Hariścandra achieved perfection.

TEXT 1

śrī-śuka uvāca

māndhātuḥ putra-pravaro

yo 'mbarīṣaḥ prakīrtitaḥ

pitāmahena pravṛto

yauvanāśvas tu tat-sutaḥ

hārītas tasya putro 'bhūn

māndhātṛ-pravarā ime

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; māndhātuḥ-of Māndhātā; putra-pravaraḥ-the prominent son; yaḥ-the one who; ambarīṣaḥ-by the name Ambarīṣa; prakīrtitaḥ-celebrated; pitāmahena-by his grandfather Yuvanāśva; pravṛtaḥ-accepted; yauvanāśvaḥ-named Yauvanāśva; tu-and; tat-sutaḥ-the son of Ambarīṣa; hārītaḥ-by the name Hārīta; tasya-of Yauvanāśva; putraḥ-the son; abhūt-became; māndhātṛ-in the dynasty of Māndhātā; pravarāḥ-most prominent; ime-all of them.

Śukadeva Gosvāmī said: The most prominent among the sons of Māndhātā was he who is celebrated as Ambarīṣa. Ambarīṣa was accepted as son by his grandfather Yuvanāśva. Ambarīṣa's son was Yauvanāśva, and Yauvanāśva's son was Hārīta. In Māndhātā's dynasty, Ambarīṣa, Hārīta and Yauvanāśva were very prominent.

TEXT 2

narmadā bhrātṛbhir dattā

purukutsāya yoragaiḥ

tayā rasātalaṁ nīto

bhujagendra-prayuktayā

SYNONYMS

narmadā-by the name Narmadā; bhrātṛbhiḥ-by her brothers; dattā-was given in charity; purukutsāya-unto Purukutsa; yā-she who; uragaiḥ-by the serpents (sarpa-gaṇa); tayā-by her; rasātalam-to the lower region of the universe; nītaḥ-was brought; bhujaga-indra-prayuktayā-engaged by Vāsuki, the King of the serpents.

The serpent brothers of Narmadā gave Narmadā to Purukutsa. Being sent by Vāsuki, she took Purukutsa to the lower region of the universe.

Before describing the descendants of Purukutsa, the son of Māndhātā, Śukadeva Gosvāmī first describes how Purukutsa was married to Narmadā, who was induced to take him to the lower region of the universe.

TEXT 3

gandharvān avadhīt tatra

vadhyān vai viṣṇu-śakti-dhṛk

nāgāl labdha-varaḥ sarpād

abhayaṁ smaratām idam

SYNONYMS

gandharvān-the inhabitants of Gandharvaloka; avadhīt-he killed; tatra-there (in the lower region of the universe); vadhyān-who deserved to be killed; vai-indeed; viṣṇu-śakti-dhṛk-being empowered by Lord Viṣṇu; nāgāt-from the Nāgas; labdha-varaḥ-having received a benediction; sarpāt-from the snakes; abhayam-assurances; smaratām-of those who remember; idam-this incident.

There in Rasātala, the lower region of the universe, Purukutsa, being empowered by Lord Viṣṇu, was able to kill all the Gandharvas who deserved to be killed. Purukutsa received the benediction from the serpents that anyone who remembers this history of his being brought by Narmadā to the lower region of the universe will be assured of safety from the attack of snakes.

TEXT 4

trasaddasyuḥ paurukutso

yo 'naraṇyasya deha-kṛt

haryaśvas tat-sutas tasmāt

prāruṇo 'tha tribandhanaḥ

SYNONYMS

trasaddasyuḥ-by the name Trasaddasyu; paurukutsaḥ-the son of Purukutsa; yaḥ-who; anaraṇyasya-of Anaraṇya; deha-kṛt-the father; haryaśvaḥ-by the name Haryaśva; tat-sutaḥ-the son of Anaraṇya; tasmāt-from him (Haryaśva); prāruṇaḥ-by the name Prāruṇa; atha-then, from Prāruṇa; tribandhanaḥ-his son, Tribandhana.

The son of Purukutsa was Trasaddasyu, who was the father of Anaraṇya. Anaraṇya's son was Haryaśva, the father of Prāruṇa. Prāruṇa was the father of Tribandhana.

TEXTS 5–6

tasya satyavrataḥ putras

triśaṅkur iti viśrutaḥ

prāptaś cāṇḍālatāṁ śāpād

guroḥ kauśika-tejasā

saśarīro gataḥ svargam

adyāpi divi dṛśyate

pātito 'vāk-śirā devais

tenaiva stambhito balāt

SYNONYMS

tasya-of Tribandhana; satyavrataḥ-by the name Satyavrata; putraḥ-the son; triśaṅkuḥ-by the name Triśaṅku; iti-thus; viśrutaḥ-celebrated; prāptaḥ-had obtained; cāṇḍālatām-the quality of a caṇḍāla, lower than a śūdra; śāpāt-from the curse; guroḥ-of his father; kauśika-tejasā-by the prowess of Kauśika (Viśvāmitra); saśarīraḥ-while in this body; gataḥ-went; svargam-to the heavenly planet; adya api-until today; divi-in the sky; dṛśyate-can be seen; pātitaḥ-having fallen down; avāk-śirāḥ-with his head hanging downward; devaiḥ-by the prowess of the demigods; tena-by Viśvāmitra; eva-indeed; stambhitaḥ-fixed; balāt-by superior power.

The son of Tribandhana was Satyavrata, who is celebrated by the name Triśaṅku. Because he kidnapped the daughter of a brāhmaṇa when she was being married, his father cursed him to become a caṇḍāla, lower than a śūdra. Thereafter, by the influence of Viśvāmitra, he went to the higher planetary system, the heavenly planets, in his material body, but because of the prowess of the demigods he fell back downward. Nonetheless, by the power of Viśvāmitra, he did not fall all the way down; even today he can still be seen hanging in the sky, head downward.

TEXT 7

traiśaṅkavo hariścandro

viśvāmitra-vasiṣṭhayoḥ

yan-nimittam abhūd yuddhaṁ

pakṣiṇor bahu-vārṣikam

SYNONYMS

traiśaṅkavaḥ-the son of Triśaṅku; hariścandraḥ-by the name Hariścandra; viśvāmitra-vasiṣṭhayoḥ-between Viśvāmitra and Vasiṣṭha; yat-nimittam-because of Hariścandra; abhūt-there was; yuddham-a great fight; pakṣiṇoḥ-both of whom had been converted into birds; bahu-vārṣikam-for many years.

The son of Triśaṅku was Hariścandra. Because of Hariścandra there was a quarrel between Viśvāmitra and Vasiṣṭha, who for many years fought one another, having been transformed into birds.

Viśvāmitra and Vasiṣṭha were always inimical. Formerly, Viśvāmitra was a kṣatriya, and by undergoing severe austerities he wanted to become a brāhmaṇa, but Vasiṣṭha would not agree to accept him. In this way there was always disagreement between the two. Later, however, Vasiṣṭha accepted him because of Viśvāmitra's quality of forgiveness. Once Hariścandra performed a yajña for which Viśvāmitra was the priest, but Viśvāmitra, being angry at Hariścandra, took away all his possessions, claiming them as a contribution of dakṣiṇā. Vasiṣṭha, however, did not like this, and therefore a fight arose between Vasiṣṭha and Viśvāmitra. The fighting became so severe that each of them cursed the other. One of them said, "May you become a bird," and the other said, "May you become a duck." Thus both of them became birds and continued fighting for many years because of Hariścandra. We can see that such a great mystic yogī as Saubhari became a victim of sense gratification, and such great sages as Vasiṣṭha and Viśvāmitra became birds. This is the material world. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Within this material world, or within this universe, however elevated one may be in material qualities, one must suffer the conditions of birth, death, old age and disease (janma-mṛtyu jarā-vyādhi). Therefore Kṛṣṇa says that this material world is simply miserable (duḥkhālayam aśāśvatam [Bg. 8.15]). The Bhāgavatam says, padaṁ padaṁ yad vipadām: at every step here there is danger. Therefore, because the Kṛṣṇa consciousness movement provides the opportunity for the human being to get out of this material world simply by chanting the Hare Kṛṣṇa mantra, this movement is the greatest benediction in human society.

TEXT 8

so 'napatyo viṣaṇṇātmā

nāradasyopadeśataḥ

varuṇaṁ śaraṇaṁ yātaḥ

putro me jāyatāṁ prabho

SYNONYMS

saḥ-that Hariścandra; anapatyaḥ-being without a son; viṣaṇṇa-ātmā-therefore very morose; nāradasya-of Nārada; upadeśataḥ-by the advice; varuṇam-unto Varuṇa; śaraṇam yātaḥ-took shelter; putraḥ-a son; me-of me; jāyatām-let there be born; prabho-O my lord.

Hariścandra had no son and was therefore extremely morose. Once, therefore, following the advice of Nārada, he took shelter of Varuṇa and said to him "My lord I have no son. Would you kindly give me one?"

TEXT 9

yadi vīro mahārāja

tenaiva tvāṁ yaje iti

tatheti varuṇenāsya

putro jātas tu rohitaḥ

SYNONYMS

yadi-if; vīraḥ-there is a son; mahārāja-O Mahārāja Parīkṣit; tena eva-even by that son; tvām-unto you; yaje-I shall offer sacrifice; iti-thus; tathā-as you desire; iti-thus accepted; varuṇena-by Varuṇa; asya-of Mahārāja Hariścandra; putraḥ-a son; jātaḥ-was born; tu-indeed; rohitaḥ-by the name Rohita.

O King Parīkṣit, Hariścandra begged Varuṇa, "My lord, if a son is born to me, with that son I shall perform a sacrifice for your satisfaction." When Hariścandra said this, Varuṇa replied, "Let it be so." Because of Varuṇa's benediction, Hariścandra begot a son named Rohita.

TEXT 10

jātaḥ suto hy anenāṅga

māṁ yajasveti so 'bravīt

yadā paśur nirdaśaḥ syād

atha medhyo bhaved iti

SYNONYMS

jātaḥ-has been born; sutaḥ-a son; hi-indeed; anena-by this son; aṅga-O Hariścandra; mām-unto me; yajasva-offer sacrifice; iti-thus; saḥ-he, Varuṇa; abravīt-said; yadā-when; paśuḥ-an animal; nirdaśaḥ-has passed ten days; syāt-should become; atha-then; medhyaḥ-suitable for offering in sacrifice; bhavet-becomes; iti-thus (Hariścandra said).

Thereafter, when the child was born, Varuṇa approached Hariścandra and said, "Now you have a son. With this son you can offer me a sacrifice." In answer to this, Hariścandra said, "After ten days have passed since an animal's birth, the animal becomes fit to be sacrificed."

TEXT 11

nirdaśe ca sa āgatya

yajasvety āha so 'bravīt

dantāḥ paśor yaj jāyerann

atha medhyo bhaved iti

SYNONYMS

nirdaśe-after ten days; ca-also; saḥ-he, Varuṇa; āgatya-coming there; yajasva-now sacrifice; iti-thus; āha-said; saḥ-he, Hariścandra; abravīt-replied; dantāḥ-the teeth; paśoḥ-of the animal; yat-when; jāyeran-have appeared; atha-then; medhyaḥ-fit for being sacrificed; bhavet-will become; iti-thus.

After ten days, Varuṇa came again and said to Hariścandra, "Now you can perform the sacrifice." Hariścandra replied, "When an animal grows teeth, then it becomes pure enough to be sacrificed."

TEXT 12

dantā jātā yajasveti

sa pratyāhātha so 'bravīt

yadā patanty asya dantā

atha medhyo bhaved iti

SYNONYMS

dantāḥ-the teeth; jātāḥ-have grown; yajasva-now sacrifice; iti-thus; saḥ-he, Varuṇa; pratyāha-said; atha-thereupon; saḥ-he, Hariścandra; abravīt-replied; yadā-when; patanti-fall out; asya-his; dantāḥ-teeth; atha-then; medhyaḥ-fit for sacrifice; bhavet-will become; iti-thus.

When the teeth grew, Varuṇa came and said to Hariścandra, "Now the animal has grown teeth, and you can perform the sacrifice." Hariścandra replied, "When all its teeth have fallen out, then it will be fit for sacrifice."

TEXT 13

paśor nipatitā dantā

yajasvety āha so 'bravīt

yadā paśoḥ punar dantā

jāyante 'tha paśuḥ śuciḥ

SYNONYMS

paśoḥ-of the animal; nipatitāḥ-have fallen out; dantāḥ-the teeth; yajasva-now sacrifice him; iti-thus; āha-said (Varuṇa); saḥ-he, Hariścandra; abravīt-replied; yadā-when; paśoḥ-of the animal; punaḥ-again; dantāḥ-the teeth; jāyante-grow; atha-then; paśuḥ-the animal; śuciḥ-is purified for being sacrificed.

When the teeth had fallen out, Varuṇa returned and said to Hariścandra, "Now the animal's teeth have fallen out, and you can perform the sacrifice." But Hariścandra replied, "When the animal's teeth grow in again, then he will be pure enough to be sacrificed."

TEXT 14

punar jātā yajasveti

sa pratyāhātha so 'bravīt

sānnāhiko yadā rājan

rājanyo 'tha paśuḥ śuciḥ

SYNONYMS

punaḥ-again; jātāḥ-have grown; yajasva-now you offer the sacrifice; iti-thus; saḥ-he, Varuṇa; pratyāha-replied; atha-thereafter; saḥ-he, Hariścandra; abravīt-said; sānnāhikaḥ-able to equip himself with a shield; yadā-when; rājan-O King Varuṇa; rājanyaḥ-the kṣatriya; atha-then; paśuḥ-the sacrificial animal; śuciḥ-becomes purified.

When the teeth grew in again, Varuṇa came and said to Hariścandra, "Now you can perform the sacrifice." But Hariścandra then said, "O King, when the sacrificial animal becomes a kṣatriya and is able to shield himself to fight with the enemy, then he will be purified."

TEXT 15

iti putrānurāgeṇa

sneha-yantrita-cetasā

kālaṁ vañcayatā taṁ tam

ukto devas tam aikṣata

SYNONYMS

iti-in this way; putra-anurāgeṇa-because of affection for the son; sneha-yantrita-cetasā-his mind being controlled by such affection; kālam-time; vañcayatā-cheating; tam-unto him; tam-that; uktaḥ-said; devaḥ-the demigod Varuṇa; tam-unto him, Hariścandra; aikṣata-waited for the fulfillment of his promise.

Hariścandra was certainly very much attached to his son. Because of this affection, he asked the demigod Varuṇa to wait. Thus Varuṇa waited and waited for the time to come.

TEXT 16

rohitas tad abhijñāya

pituḥ karma cikīrṣitam

prāṇa-prepsur dhanuṣ-pāṇir

araṇyaṁ pratyapadyata

SYNONYMS

rohitaḥ-the son of Hariścandra; tat-this fact; abhijñāya-having thoroughly understood; pituḥ-of his father; karma-action; cikīrṣitam-which he was practically doing; prāṇa-prepsuḥ-wishing to save his life; dhanuḥ-pāṇiḥ-taking his bow and arrows; araṇyam-to the forest; pratyapadyata-left.

Rohita could understand that his father intended to offer him as the animal for sacrifice. Therefore, just to save himself from death, he equipped himself with bow and arrows and went to the forest.

TEXT 17

pitaraṁ varuṇa-grastaṁ

śrutvā jāta-mahodaram

rohito grāmam eyāya

tam indraḥ pratyaṣedhata

SYNONYMS

pitaram-about his father; varuṇa-grastam-having been attacked with dropsy by Varuṇa; śrutvā-after hearing; jāta-had grown; mahā-udaram-inflated abdomen; rohitaḥ-his son Rohita; grāmam eyāya-wanted to come back to the capital; tam-unto him (Rohita); indraḥ-King Indra; pratyaṣedhata-forbade to go there.

When Rohita heard that his father had been attacked by dropsy due to Varuṇa and that his abdomen had grown very large, he wanted to return to the capital, but King Indra forbade him to do so.

TEXT 18

bhūmeḥ paryaṭanaṁ puṇyaṁ

tīrtha-kṣetra-niṣevaṇaiḥ

rohitāyādiśac chakraḥ

so 'py araṇye 'vasat samām

SYNONYMS

bhūmeḥ-of the surface of the world; paryaṭanam-traveling; puṇyam-holy places; tīrtha-kṣetra-places of pilgrimage; niṣevaṇaiḥ-by serving or going to and coming from such places; rohitāya-unto Rohita; ādiśat-ordered; śakraḥ-King Indra; saḥ-he, Rohita; api-also; araṇye-in the forest; avasat-lived; samām-for one year.

King Indra advised Rohita to travel to different pilgrimage sites and holy places, for such activities are pious indeed. Following this instruction, Rohita went to the forest for one year.

TEXT 19

evaṁ dvitīye tṛtīye

caturthe pañcame tathā

abhyetyābhyetya sthaviro

vipro bhūtvāha vṛtra-hā

SYNONYMS

evam-in this way; dvitīye-on the second year; tṛtīye-on the third year; caturthe-on the fourth year; pañcame-on the fifth year; tathā-as well as; abhyetya-coming before him; abhyetya-again coming before him; sthaviraḥ-a very old man; vipraḥ-a brāhmaṇa; bhūtvā-becoming so; āha-said; vṛtra-hā-Indra.

In this way, at the end of the second, third, fourth and fifth years, when Rohita wanted to return to his capital, the King of heaven, Indra, approached him as an old brāhmaṇa and forbade him to return, repeating the same words as in the previous year.

TEXT 20

ṣaṣṭhaṁ saṁvatsaraṁ tatra

caritvā rohitaḥ purīm

upavrajann ajīgartād

akrīṇān madhyamaṁ sutam

śunaḥśephaṁ paśuṁ pitre

pradāya samavandata

SYNONYMS

ṣaṣṭham-the sixth; saṁvatsaram-year; tatra-in the forest; caritvā-wandering; rohitaḥ-the son of Hariścandra; purīm-in his capital; upavrajan-went there; ajīgartāt-from Ajīgarta; akrīṇāt-purchased; madhyamam-the second; sutam-son; śunaḥśepham-whose name was Śunaḥśepha; paśum-to use as the sacrificial animal; pitre-unto his father; pradāya-offering; samavandata-respectfully offered his obeisances.

Thereafter, in the sixth year, after wandering in the forest, Rohita returned to the capital of his father. He purchased from Ajīgarta his second son, named Śunaḥśepha. Then he offered Śunaḥśepha to his father, Hariścandra, to be used as the sacrificial animal and offered Hariścandra his respectful obeisances.

It appears that in those days a man could be purchased for any purpose. Hariścandra was in need of a person to sacrifice as the animal in a yajña and thus fulfill his promise to Varuṇa, and a man was purchased from another man for this purpose. Millions of years ago, animal sacrifice and slave trade both existed. Indeed, they have existed since time immemorial.

TEXT 21

tataḥ puruṣa-medhena

hariścandro mahā-yaśāḥ

muktodaro 'yajad devān

varuṇādīn mahat-kathaḥ

SYNONYMS

tataḥ-thereafter; puruṣa-medhena-by sacrificing a man in the yajña; hariścandraḥ-King Hariścandra; mahā-yaśāḥ-very famous; mukta-udaraḥ-became free from dropsy; ayajat-offered sacrifices; devān-unto the demigods; varuṇa-ādīn-headed by Varuṇa and others; mahat-kathaḥ-famous in history with other exalted personalities.

Thereafter, the famous King Hariścandra, one of the exalted persons in history, performed grand sacrifices by sacrificing a man and pleased all the demigods. In this way his dropsy created by Varuṇa was cured.

TEXT 22

viśvāmitro 'bhavat tasmin

hotā cādhvaryur ātmavān

jamadagnir abhūd brahmā

vasiṣṭho 'yāsyaḥ sāma-gaḥ

SYNONYMS

viśvāmitraḥ-the great sage and mystic Viśvāmitra; abhavat-became; tasmin-in that great sacrifice; hotā-the chief priest to offer oblations; ca-also; adhvaryuḥ-a person who recites hymns from the Yajur Veda and performs ritualistic ceremonies; ātmavān-fully self-realized; jamadagniḥ-Jamadagni; abhūt-became; brahmā-acting as the chief brāhmaṇa; vasiṣṭhaḥ-the great sage; ayāsyaḥ-another great sage; sāma-gaḥ-engaged as the reciter of the Sāma Veda mantras.

In that great human sacrifice, Viśvāmitra was the chief priest to offer oblations, the perfectly self-realized Jamadagni had the responsibility for chanting the mantras from the Yajur Veda, Vasiṣṭha was the chief brahminical priest, and the sage Ayāsya was the reciter of the hymns of the Sāma Veda.

TEXT 23

tasmai tuṣṭo dadāv indraḥ

śātakaumbhamayaṁ ratham

śunaḥśephasya māhātmyam

upariṣṭāt pracakṣyate

SYNONYMS

tasmai-unto him, King Hariścandra; tuṣṭaḥ-being very pleased; dadau-delivered; indraḥ-the King of heaven; śātakaumbha-mayam-made of gold; ratham-a chariot; śunaḥśephasya-about Śunaḥśepha; māhātmyam-glories; upariṣṭāt-in the course of describing the sons of Viśvāmitra; pracakṣyate-will be narrated.

King Indra, being very pleased with Hariścandra, offered him a gift of a golden chariot. Śunaḥśepha's glories will be presented along with the description of the son of Viśvāmitra.

TEXT 24

satyaṁ sāraṁ dhṛtiṁ dṛṣṭvā

sabhāryasya ca bhūpateḥ

viśvāmitro bhṛśaṁ prīto

dadāv avihatāṁ gatim

SYNONYMS

satyam-truthfulness; sāram-firmness; dhṛtim-forbearance; dṛṣṭvā-by seeing; sa-bhāryasya-with his wife; ca-and; bhūpateḥ-of Mahārāja Hariścandra; viśvāmitraḥ-the great sage Viśvāmitra; bhṛśam-very much; prītaḥ-being pleased; dadau-gave him; avihatām gatim-imperishable knowledge.

The great sage Viśvāmitra saw that Mahārāja Hariścandra, along with his wife, was truthful, forbearing and concerned with the essence. Thus he gave them imperishable knowledge for fulfillment of the human mission.

TEXTS 25–26

manaḥ pṛthivyāṁ tām adbhis

tejasāpo 'nilena tat

khe vāyuṁ dhārayaṁs tac ca

bhūtādau taṁ mahātmani

tasmiñ jñāna-kalāṁ dhyātvā

tayājñānaṁ vinirdahan

hitvā tāṁ svena bhāvena

nirvāṇa-sukha-saṁvidā

anirdeśyāpratarkyeṇa

tasthau vidhvasta-bandhanaḥ

SYNONYMS

manaḥ-the mind (full of material desires for eating, sleeping, mating and defending); pṛthivyām-in the earth; tām-that; adbhiḥ-with water; tejasā-and with fire; apaḥ-the water; anilena-in the fire; tat-that; khe-in the sky; vāyum-the air; dhārayan-amalgamating; tat-that; ca-also; bhūta-ādau-in the false ego, the origin of material existence; tam-that (false ego); mahā-ātmani-in the mahat-tattva, the total material energy; tasmin-in the total material energy; jñāna-kalām-spiritual knowledge and its different branches; dhyātvā-by meditating; tayā-by this process; ajñānam-ignorance; vinirdahan-specifically subdued; hitvā-giving up; tām-material ambition; svena-by self-realization; bhāvena-in devotional service; nirvāṇa-sukha-saṁvidā-by transcendental bliss, putting an end to material existence; anirdeśya-imperceptible; apratarkyeṇa-inconceivable; tasthau-remained; vidhvasta-completely freed from; bandhanaḥ-material bondage.

Mahārāja Hariścandra first purified his mind, which was full of material enjoyment, by amalgamating it with the earth. Then he amalgamated the earth with water, the water with fire, the fire with the air, and the air with the sky. Thereafter, he amalgamated the sky with the total material energy, and the total material energy with spiritual knowledge. This spiritual knowledge is realization of one's self as part of the Supreme Lord. When the self-realized spiritual soul is engaged in service to the Lord, he is eternally imperceptible and inconceivable. Thus established in spiritual knowledge, he is completely freed from material bondage.

Thus end the Bhaktivedanta purports of the Ninth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Descendants of King Māndhātā."

Chapter Eight

The Sons of Sagara Meet Lord Kapiladeva

In this Eighth Chapter the descendants of Rohita are described. In the dynasty of Rohita there was a king named Sagara, whose history is described in relation to Kapiladeva and the destruction of the sons of Sagara.

The son of Rohita was known as Harita, and the son of Harita was Campa, who constructed a township known as Campāpurī. The son of Campa was Sudeva, the son of Sudeva was Vijaya, the son of Vijaya was Bharuka, and the son of Bharuka was Vṛka. Bāhuka, the son of Vṛka, was greatly disturbed by his enemies, and therefore he left home with his wife and went to the forest. When he died there, his wife wanted to accept the principles of satī, dying with her husband, but when she was about to die a sage named Aurva found that she was pregnant and forbade her to do so. The co-wives of this wife of Bāhuka gave her poison with her food, but still her son was born with the poison. The son was therefore named Sagara (sa means "with," and gara means "poison"). Following the instructions of the great sage Aurva, King Sagara reformed many clans, including the Yavanas, Śakas, Haihayas and Barbaras. The king did not kill them, but reformed them. Then, again following the instructions of Aurva, King Sagara performed aśvamedha sacrifices, but the horse needed for such a sacrifice was stolen by Indra, the King of heaven. King Sagara had two wives, named Sumati and Keśinī. While searching for the horse, the sons of Sumati extensively dug up the surface of the earth and in this way dug a trench, which later became known as the Sāgara Ocean. In the course of this search, they came upon the great personality Kapiladeva and thought Him to have stolen the horse. With this offensive understanding, they attacked Him and were all burned to ashes. Keśinī, the second wife of King Sagara, had a son named Asamañjasa, whose son Aṁśumān later searched for the horse and delivered his uncles. Upon approaching Kapiladeva, Aṁśumān saw both the horse meant for sacrifice and a pile of ashes. Aṁśumān offered prayers to Kapiladeva, who was very pleased by his prayers and who returned the horse. After getting back the horse, however, Aṁśumān still stood before Kapiladeva, and Kapiladeva could understand that Aṁśumān was praying for the deliverance of his forefathers. Thus Kapiladeva offered the instruction that they could be delivered by water from the Ganges. Aṁśumān then offered respectful obeisances to Kapiladeva, circumambulated Him, and left that place with the horse for sacrifice. When King Sagara finished his yajña, he handed over the kingdom to Aṁśumān and, following the advice of Aurva, attained salvation.

TEXT 1

śrī-śuka uvāca

harito rohita-sutaś

campas tasmād vinirmitā

campāpurī sudevo 'to

vijayo yasya cātmajaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; haritaḥ-the king named Harita; rohita-sutaḥ-the son of King Rohita; campaḥ-by the name Campa; tasmāt-from Harita; vinirmitā-was constructed; campā-purī-the township known as Campāpurī; sudevaḥ-by the name Sudeva; ataḥ-thereafter (from Campa); vijayaḥ-by the name Vijaya; yasya-of whom (Sudeva); ca-also; ātma-jaḥ-the son.

Śukadeva Gosvāmī continued: The son of Rohita was Harita, and Harita's son was Campa, who constructed the town of Campāpurī. The son of Campa was Sudeva, and his son was Vijaya.

TEXT 2

bharukas tat-sutas tasmād

vṛkas tasyāpi bāhukaḥ

so 'ribhir hṛta-bhū rājā

sabhāryo vanam āviśat

SYNONYMS

bharukaḥ-by the name Bharuka; tat-sutaḥ-the son of Vijaya; tasmāt-from him (Bharuka); vṛkaḥ-by the name Vṛka; tasya-his; api-also; bāhukaḥ-by the name Bāhuka; saḥ-he, the King; aribhiḥ-by his enemies; hṛta-bhūḥ-his land having been taken away; rājā-the King (Bāhuka); sa-bhāryaḥ-with his wife; vanam-the forest; āviśat-entered.

The son of Vijaya was Bharuka, Bharuka's son was Vṛka, and Vṛka's son was Bāhuka. The enemies of King Bāhuka took away all his possessions, and therefore the King entered the order of vānaprastha and went to the forest with his wife.

TEXT 3

vṛddhaṁ taṁ pañcatāṁ prāptaṁ

mahiṣy anumariṣyatī

aurveṇa jānatātmānaṁ

prajāvantaṁ nivāritā

SYNONYMS

vṛddham-when he was old; tam-him; pañcatām-death; prāptam-who had obtained; mahiṣī-the queen; anumariṣyatī-who wanted to die with him and become satī; aurveṇa-by the great sage Aurva; jānatā-understanding that; ātmānam-the body of the queen; prajā-vantam-bore a son within the womb; nivāritā-was forbidden.

Bāhuka died when he was old, and one of his wives wanted to die with him, following the satī rite. At that time, however, Aurva Muni, knowing her to be pregnant, forbade her to die.

TEXT 4

ājñāyāsyai sapatnībhir

garo datto 'ndhasā saha

saha tenaiva sañjātaḥ

sagarākhyo mahā-yaśāḥ

sagaraś cakravarty āsīt

sāgaro yat-sutaiḥ kṛtaḥ

SYNONYMS

ājñāya-knowing (this); asyai-unto that pregnant queen; sapatnībhiḥ-by the co-wives of the wife of Bāhuka; garaḥ-poison; dattaḥ-was given; andhasā saha-with her food; saha tena-with that poison; eva-also; sañjātaḥ-was born; sagara-ākhyaḥ-by the name Sagara; mahā-yaśāḥ-having a great reputation; sagaraḥ-King Sagara; cakravartī-the emperor; āsīt-became; sāgaraḥ-the place known as Gaṅgāsāgara; yat-sutaiḥ-by the sons of whom; kṛtaḥ-was excavated.

Knowing that she was pregnant, the co-wives of the wife of Bāhuka conspired to give her poison with her food, but it did not act. Instead, the son was born along with the poison. Therefore he became famous as Sagara ["one who is born with poison"]. Sagara later became the emperor. The place known as Gaṅgāsāgara was excavated by his sons.

TEXTS 5–6

yas tālajaṅghān yavanāñ

chakān haihaya-barbarān

nāvadhīd guru-vākyena

cakre vikṛta-veṣiṇaḥ

muṇḍāñ chmaśru-dharān kāṁścin

mukta-keśārdha-muṇḍitān

anantar-vāsasaḥ kāṁścid

abahir-vāsaso 'parān

SYNONYMS

yaḥ-Mahārāja Sagara who; tālajaṅghān-the uncivilized clan named Tālajaṅgha; yavanān-persons averse to the Vedic literature; śakān-another class of atheist; haihaya-the uncivilized; barbarān-and the Barbaras; na-not; avadhīt-did kill; guru-vākyena-by the order of his spiritual master; cakre-made them; vikṛta-veṣiṇaḥ-dressed awkwardly; muṇḍān-shaved clean; śmaśru-dharān-wearing mustaches; kāṁścit-some of them; mukta-keśa-loose hair; ardha-muṇḍitān-half-shaven; anantaḥ-vāsasaḥ-without underwear; kāṁścit-some of them; abahiḥ-vāsasaḥ-without covering garments; aparān-others.

Sagara Mahārāja, following the order of his spiritual master, Aurva, did not kill the uncivilized men like the Tālajaṅghas, Yavanas, Śakas, Haihayas and Barbaras. Instead, some of them he made dress awkwardly, some of them he shaved clean but allowed to wear mustaches, some of them he left wearing loose hair, some he half shaved, some he left without underwear, and some without external garments. Thus these different clans were made to dress differently, but King Sagara did not kill them.

TEXT 7

so 'śvamedhair ayajata

sarva-veda-surātmakam

aurvopadiṣṭa-yogena

harim ātmānam īśvaram

tasyotsṛṣṭaṁ paśuṁ yajñe

jahārāśvaṁ purandaraḥ

SYNONYMS

saḥ-he, Mahārāja Sagara; aśvamedhaiḥ-by performing aśvamedha-yajñas; ayajata-worshiped; sarva-veda-of all Vedic knowledge; sura-and of all learned sages; ātmakam-the Supersoul; aurva-upadiṣṭa-yogena-by the mystic yoga practice advised by Aurva; harim-unto the Supreme Personality of Godhead; ātmānam-unto the Supersoul; īśvaram-unto the supreme controller; tasya-of him (Sagara Mahārāja); utsṛṣṭam-which was meant for offering; paśum-the sacrificial animal; yajñe-in the sacrifice; jahāra-stole; aśvam-the horse; purandaraḥ-the King of heaven, Indra.

Following the instructions of the great sage Aurva, Sagara Mahārāja performed aśvamedha sacrifices and thus satisfied the Supreme Lord, who is the supreme controller, the Supersoul of all learned scholars, and the knower of all Vedic knowledge, the Supreme Personality of Godhead. But Indra, the King of heaven, stole the horse meant to be offered at the sacrifice.

TEXT 8

sumatyās tanayā dṛptāḥ

pitur ādeśa-kāriṇaḥ

hayam anveṣamāṇās te

samantān nyakhanan mahīm

SYNONYMS

sumatyāḥ tanayāḥ-the sons born of Queen Sumati; dṛptāḥ-very proud of their prowess and influence; pituḥ-of their father (Mahārāja Sagara); ādeśa-kāriṇaḥ-following the order; hayam-the horse (stolen by Indra); anveṣamāṇāḥ-while seeking; te-all of them; samantāt-everywhere; nyakhanan-dug; mahīm-the earth.

[King Sagara had two wives, Sumati and Keśinī.] The sons of Sumati, who were very proud of their prowess and influence, following the order of their father, searched for the lost horse. While doing so, they dug into the earth very extensively.

TEXTS 9–10

prāg-udīcyāṁ diśi hayaṁ

dadṛśuḥ kapilāntike

eṣa vāji-haraś caura

āste mīlita-locanaḥ

hanyatāṁ hanyatāṁ pāpa

iti ṣaṣṭi-sahasriṇaḥ

udāyudhā abhiyayur

unmimeṣa tadā muniḥ

SYNONYMS

prāk-udīcyām-in the northeastern; diśi-direction; hayam-the horse; dadṛśuḥ-they saw; kapila-antike-near the āśrama of Kapila; eṣaḥ-here is; vāji-haraḥ-the horse thief; cauraḥ-the thief; āste-existing; mīlita-locanaḥ-with closed eyes; hanyatām hanyatām-kill him, kill him; pāpaḥ-a most sinful person; iti-in this way; ṣaṣṭi-sahasriṇaḥ-the sixty thousand sons of Sagara; udāyudhāḥ-raising their respective weapons; abhiyayuḥ-they approached; unmimeṣa-opened His eyes; tadā-at that time; muniḥ-Kapila Muni.

Thereafter, in the northeastern direction, they saw the horse near the āśrama of Kapila Muni. "Here is the man who has stolen the horse," they said. "He is staying there with closed eyes. Certainly he is very sinful. Kill him! Kill him!" Shouting like this, the sons of Sagara, sixty thousand all together, raised their weapons. When they approached the sage, the sage opened His eyes.

TEXT 11

sva-śarīrāgninā tāvan

mahendra-hṛta-cetasaḥ

mahad-vyatikrama-hatā

bhasmasād abhavan kṣaṇāt

SYNONYMS

sva-śarīra-agninā-by the fire emanating from their own bodies; tāvat-immediately; mahendra-by the tricks of Indra, the King of heaven; hṛta-cetasaḥ-their consciousness having been taken away; mahat-a great personality; vyatikrama-hatāḥ-defeated by the fault of insulting; bhasmasāt-turned to ashes; abhavan-became; kṣaṇāt-immediately.

By the influence of Indra, the King of heaven, the sons of Sagara had lost their intelligence and disrespected a great personality. Consequently, fire emanated from their own bodies, and they were immediately burned to ashes.

The material body is a combination of earth, water, fire, air and ether. There is already fire within the body, and our practical experience is that the heat of this fire sometimes increases and sometimes decreases. The fire within the bodies of the sons of Sagara Mahārāja became so much hotter that all of them burned to ashes. The fire's increased heat was due to their misbehavior toward a great personality. Such misbehavior is called mahad-vyatikrama. They were killed by the fire of their own bodies because of insulting a great personality.

TEXT 12

na sādhu-vādo muni-kopa-bharjitā

nṛpendra-putrā iti sattva-dhāmani

kathaṁ tamo roṣamayaṁ vibhāvyate

jagat-pavitrātmani khe rajo bhuvaḥ

SYNONYMS

na-not; sādhu-vādaḥ-the opinion of learned persons; muni-kopa-by the anger of Kapila Muni; bharjitāḥ-were burned to ashes; nṛpendra-putrāḥ-all the sons of Sagara Mahārāja; iti-thus; sattva-dhāmani-in Kapila Muni, in whom the mode of goodness was predominant; katham-how; tamaḥ-the mode of ignorance; roṣa-mayam-manifested in the form of anger; vibhāvyate-can be manifested; jagat-pavitra-ātmani-in He whose body can purify the whole world; khe-in the sky; rajaḥ-dust; bhuvaḥ-earthly.

It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni's body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth.

TEXT 13

yasyeritā sāṅkhyamayī dṛḍheha naur

yayā mumukṣus tarate duratyayam

bhavārṇavaṁ mṛtyu-pathaṁ vipaścitaḥ

parātma-bhūtasya kathaṁ pṛthaṅ-matiḥ

SYNONYMS

yasya-by whom; īritā-had been explained; sāṅkhya-mayī-having the form of the philosophy analyzing the material world (Sāṅkhya philosophy); dṛḍhā-very strong (to deliver people from this material world); iha-in this material world; nauḥ-a boat; yayā-by which; mumukṣuḥ-a person desiring to be liberated; tarate-can cross over; duratyayam-very difficult to cross; bhava-arṇavam-the ocean of nescience; mṛtyu-patham-a material life of repeated birth and death; vipaścitaḥ-of a learned person; parātma-bhūtasya-who has been elevated to the transcendental platform; katham-how; pṛthak-matiḥ-a sense of distinction (between enemy and friend).

Kapila Muni enunciated in this material world the Sāṅkhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?

One who is promoted to the transcendental position (brahma-bhūta) is always jubilant (prasannātmā). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhūta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies.

TEXT 14

yo 'samañjasa ity uktaḥ

sa keśinyā nṛpātmajaḥ

tasya putro 'ṁśumān nāma

pitāmaha-hite rataḥ

SYNONYMS

yaḥ-one of the sons of Sagara Mahārāja; asamañjasaḥ-whose name was Asamañjasa; iti-as such; uktaḥ-known; saḥ-he; keśinyāḥ-in the womb of Keśinī, the other queen of Sagara Mahārāja; nṛpa-ātmajaḥ-the son of the King; tasya-of him (Asamañjasa); putraḥ-the son; aṁśumān nāma-was known as Aṁśumān; pitāmaha-hite-in doing good for his grandfather, Sagara Mahārāja; rataḥ-always engaged.

Among the sons of Sagara Mahārāja was one named Asamañjasa, who was born from the King's second wife, Keśinī. The son of Asamañjasa was known as Aṁśumān, and he was always engaged in working for the good of Sagara Mahārāja, his grandfather.

TEXTS 15–16

asamañjasa ātmānaṁ

darśayann asamañjasam

jāti-smaraḥ purā saṅgād

yogī yogād vicālitaḥ

ācaran garhitaṁ loke

jñātīnāṁ karma vipriyam

sarayvāṁ krīḍato bālān

prāsyad udvejayañ janam

SYNONYMS

asamañjasaḥ-the son of Sagara Mahārāja; ātmānam-personally; darśayan-exhibiting; asamañjasam-very disturbing; jāti-smaraḥ-able to remember his past life; purā-formerly; saṅgāt-from bad association; yogī-although he was a great mystic yogī; yogāt-from the path of executing mystic yoga; vicālitaḥ-fell down; ācaran-behaving; garhitam-very badly; loke-in the society; jñātīnām-of his relatives; karma-activities; vipriyam-not very favorable; sarayvām-in the River Sarayū; krīḍataḥ-while engaged in sports; bālān-all the boys; prāsyat-would throw; udvejayan-giving trouble; janam-to people in general.

Formerly, in his previous birth, Asamañjasa had been a great mystic yogi, but by bad association he had fallen from his exalted position. Now, in this life, he was born in a royal family and was a jāti-smara; that is, he had the special advantage of being able to remember his past birth. Nonetheless, he wanted to display himself as a miscreant, and therefore he would do things that were abominable in the eyes of the public and unfavorable to his relatives. He would disturb the boys sporting in the River Sarayū by throwing them into the depths of the water.

TEXT 17

evaṁ vṛttaḥ parityaktaḥ

pitrā sneham apohya vai

yogaiśvaryeṇa bālāṁs tān

darśayitvā tato yayau

SYNONYMS

evam vṛttaḥ-thus engaged (in abominable activities); parityaktaḥ-condemned; pitrā-by his father; sneham-affection; apohya-giving up; vai-indeed; yoga-aiśvaryeṇa-by mystic power; bālān tān-all those boys (thrown in the water and killed); darśayitvā-after again showing them all to their parents; tataḥ yayau-he left that place.

Because Asamañjasa engaged in such abominable activities, his father gave up affection for him and had him exiled. Then Asamañjasa exhibited his mystic power by reviving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhyā.

Asamañjasa was a jāti-smara; because of his mystic power, he did not forget his previous consciousness. Thus he could give life to the dead. By exhibiting wonderful activities in relation to the dead children, he certainly attracted the attention of the King and the people in general. Then he left that place immediately.

TEXT 18

ayodhyā-vāsinaḥ sarve

bālakān punar āgatān

dṛṣṭvā visismire rājan

rājā cāpy anvatapyata

SYNONYMS

ayodhyā-vāsinaḥ-the inhabitants of Ayodhyā; sarve-all of them; bālakān-their sons; punaḥ-again; āgatān-having come back to life; dṛṣṭvā-after seeing this; visismire-became astounded; rājan-O King Parīkṣit; rājā-King Sagara; ca-also; api-indeed; anvatapyata-very much lamented (the absence of his son).

O King Parīkṣit, when all the inhabitants of Ayodhyā saw that their boys had come back to life, they were astounded, and King Sagara greatly lamented the absence of his son.

TEXT 19

aṁśumāṁś codito rājñā

turagānveṣaṇe yayau

pitṛvya-khātānupathaṁ

bhasmānti dadṛśe hayam

SYNONYMS

aṁśumān-the son of Asamañjasa; coditaḥ-being ordered; rājñā-by the King; turaga-the horse; anveṣaṇe-to search for; yayau-went out; pitṛvya-khāta-as described by his father's brothers; anupatham-following that path; bhasma-anti-near the stack of ashes; dadṛśe-he saw; hayam-the horse.

Thereafter, Aṁśumān, the grandson of Mahārāja Sagara, was ordered by the King to search for the horse. Following the same path traversed by his uncles, Aṁśumān gradually reached the stack of ashes and found the horse nearby.

TEXT 20

tatrāsīnaṁ muniṁ vīkṣya

kapilākhyam adhokṣajam

astaut samāhita-manāḥ

prāñjaliḥ praṇato mahān

SYNONYMS

tatra-there; āsīnam-seated; munim-the great sage; vīkṣya-seeing; kapila-ākhyam-known as Kapila Muni; adhokṣajam-the incarnation of Viṣṇu; astaut-offered prayers; samāhita-manāḥ-with great attention; prāñjaliḥ-with folded hands; praṇataḥ-falling down, offered obeisances; mahān-Aṁśumān, the great personality.

The great Aṁśumān saw the sage named Kapila, the saint who is an incarnation of Viṣṇu, sitting there by the horse. Aṁśumān offered Him respectful obeisances, folded his hands and offered Him prayers with great attention.

TEXT 21

aṁśumān uvāca

na paśyati tvāṁ param ātmano 'jano

na budhyate 'dyāpi samādhi-yuktibhiḥ

kuto 'pare tasya manaḥ-śarīra-dhī-

visarga-sṛṣṭā vayam aprakāśāḥ

SYNONYMS

aṁśumān uvāca-Aṁśumān said; na-not; paśyati-can see; tvām-Your Lordship; param-transcendental; ātmanaḥ-of us living beings; ajanaḥ-Lord Brahmā; na-not; budhyate-can understand; adya api-even today; samādhi-by meditation; yuktibhiḥ-or by mental speculation; kutaḥ-how; apare-others; tasya-his; manaḥ-śarīra-dhī-who consider the body or mind to be the self; visarga-sṛṣṭāḥ-created beings within the material world; vayam-we; aprakāśāḥ-without transcendental knowledge.

Aṁśumān said: My Lord, even Lord Brahmā is to this very day unable to understand Your position, which is far beyond himself, either by meditation or by mental speculation. So what to speak of others like us, who have been created by Brahmā in various forms as demigods, animals, human beings, birds and beasts? We are completely in ignorance. Therefore, how can we know You, who are the Transcendence?

icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa

"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." (Bg. 7.27) All living beings in the material world are influenced by the three modes of material nature. Even Lord Brahmā is in the mode of goodness. Similarly, the demigods are generally in the mode of passion, and living entities lower than the demigods, such as human beings and animals, are in the mode of ignorance, or in mixed goodness, passion and ignorance. Therefore Aṁśumān wanted to explain that because his uncles, who had burnt to ashes, were under the modes of material nature, they could not understand Lord Kapiladeva. "Because You are beyond even the direct and indirect intelligence of Lord Brahmā," he prayed, "unless we are enlightened by Your Lordship it will not be possible for us to understand You."

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan

"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." (Bhāg. 10.14.29) The Lord, the Supreme Personality of Godhead, can be understood by one who is favored by the Lord; the Lord cannot be understood by others.

TEXT 22

ye deha-bhājas tri-guṇa-pradhānā

guṇān vipaśyanty uta vā tamaś ca

yan-māyayā mohita-cetasas tvāṁ

viduḥ sva-saṁsthaṁ na bahiḥ-prakāśāḥ

SYNONYMS

ye-those persons who; deha-bhājaḥ-have accepted the material body; tri-guṇa-pradhānāḥ-influenced by the three modes of material nature; guṇān-the manifestation of the three modes of material nature; vipaśyanti-can see only; uta-it is so said; vā-either; tamaḥ-the mode of ignorance; ca-and; yat-māyayā-by the illusory energy of whom; mohita-has been bewildered; cetasaḥ-the core of whose heart; tvām-Your Lordship; viduḥ-know; sva-saṁstham-situated in one's own body; na-not; bahiḥ-prakāśāḥ-those who can see only the products of external energy.

My Lord, You are fully situated in everyone's heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being covered by sattva-guṇa, rajo-guṇa and tamo-guṇa, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.

Unless one is situated in the transcendental loving service of the Lord, one is unable to understand the Supreme Personality of Godhead. The Lord is situated in everyone's heart. However, because the conditioned souls are influenced by material nature, they can see only the actions and reactions of material nature, but not the Supreme Personality of Godhead. One therefore must purify himself internally and externally:

apavitraḥ pavitro vā
sarvāvasthāṁ gato 'pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantaraḥ śuciḥ

To keep ourselves externally clean we should bathe three times daily, and for internal cleanliness we must cleanse the heart by chanting the Hare Kṛṣṇa mantra. The members of the Kṛṣṇa consciousness movement must always follow this principle (bāhyābhyantaraḥ śuciḥ). Then it will one day be possible to see the Supreme Personality of Godhead face to face.

TEXT 23

taṁ tvāṁ ahaṁ jñāna-ghanaṁ svabhāva-

pradhvasta-māyā-guṇa-bheda-mohaiḥ

sanandanādyair munibhir vibhāvyaṁ

kathaṁ vimūḍhaḥ paribhāvayāmi

SYNONYMS

tam-that personality; tvām-unto You; aham-I; jñāna-ghanam-Your Lordship, who are concentrated knowledge; svabhāva-by spiritual nature; pradhvasta-free from contamination; māyā-guṇa-caused by the three modes of material nature; bheda-mohaiḥ-by exhibition of the bewilderment of differentiation; sanandana-ādyaiḥ-by such personalities as the four Kumāras (Sanat-kumāra, Sanaka, Sanandana and Sanātana); munibhiḥ-by such great sages; vibhāvyam-worshipable; katham-how; vimūḍhaḥ-being fooled by the material nature; paribhāvayāmi-can I think of You.

O my Lord, sages freed from the influence of the three modes of material nature-sages such as the four Kumāras [Sanat, Sanaka, Sanandana and Sanātana]-are able to think of You, who are concentrated knowledge. But how can an ignorant person like me think of You?

The word svabhāva refers to one's own spiritual nature or original constitutional position. When situated in this original position, the living entity is unaffected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (Bg. 14.26). As soon as one is freed from the influence of the three modes of material nature, he is situated on the Brahman platform. Vivid examples of personalities thus situated are the four Kumāras and Nārada. Such authorities can by nature understand the position of the Supreme Personality of Godhead, but a conditioned soul not freed from the influence of material nature is unable to realize the Supreme. In Bhagavad-gītā (2.45), therefore, Kṛṣṇa advises Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: one must rise above the influence of the three modes of material nature. One who stays within the influence of the three material modes is unable to understand the Supreme Personality of Godhead.

TEXT 24

praśānta māyā-guṇa-karma-liṅgam

anāma-rūpaṁ sad-asad-vimuktam

jñānopadeśāya gṛhīta-dehaṁ

namāmahe tvāṁ puruṣaṁ purāṇam

SYNONYMS

praśānta-O completely peaceful one; māyā-guṇa-the modes of material nature; karma-liṅgam-symptomized by fruitive activities; anāma-rūpam-one who has no material name or form; sat-asat-vimuktam-transcendental to the manifested and nonmanifested modes of material nature; jñāna-upadeśāya-for distributing transcendental knowledge (as in Bhagavad-gītā); gṛhīta-deham-has assumed a form like a material body; namāmahe-I offer my respectful obeisances; tvām-unto You; puruṣam-the Supreme Person; purāṇam-the original.

O completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcendental name is different from material names, and Your form is different from material forms. You assume a form resembling a material body just to give us instructions like those of Bhagavad-gītā, but actually You are the supreme original person. I therefore offer my respectful obeisances unto You.

Śrīla Yāmunācārya has recited this verse in his Stotra-ratna (43):

bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-manorathāntaraḥ
kadāham aikāntika-nitya-kiṅkaraḥ
praharṣayiṣyāmi sanātha-jīvitam

"By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?"

Manorathenāsati dhāvato bahiḥ: [SB 5.18.12] one who acts on the mental platform must descend to material activities. Material contamination, however, is completely absent from the Supreme Personality of Godhead and His pure devotee. Therefore the Lord is addressed as praśānta, completely peaceful, free from the disturbances of material existence. The Supreme Lord has no material name or form; only the foolish think that the Lord's name and form are material (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). The identity of the Supreme Lord is that He is the original person. Nonetheless, those who have but a poor fund of knowledge think that the Lord is formless. The Lord is formless in the material sense, but He has His transcendental form (sac-cid-ānanda-vigraha [Bs. 5.1]).

TEXT 25

tvan-māyā-racite loke

vastu-buddhyā gṛhādiṣu

bhramanti kāma-lobherṣyā-

moha-vibhrānta-cetasaḥ

SYNONYMS

tvat-māyā-through Your material energy; racite-which is manufactured; loke-in this world; vastu-buddhyā-accepting as factual; gṛha-ādiṣu-in hearth and home, etc.; bhramanti-wander; kāma-by lusty desires; lobha-by greed; īrṣyā-by envy; moha-and by illusion; vibhrānta-is bewildered; cetasaḥ-the cores of whose hearts.

O my Lord, those whose hearts are bewildered by the influence of lust, greed, envy and illusion are interested only in false hearth and home in this world created by Your māyā. Attached to home, wife and children, they wander in this material world perpetually.

TEXT 26

adya naḥ sarva-bhūtātman

kāma-karmendriyāśayaḥ

moha-pāśo dṛḍhaś chinno

bhagavaṁs tava darśanāt

SYNONYMS

adya-today; naḥ-our; sarva-bhūta-ātman-O You, who are the Supersoul; kāma-karma-indriya-āśayaḥ-being under the influence of lusty desires and fruitive activities; moha-pāśaḥ-this hard knot of illusion; dṛḍhaḥ-very strong; chinnaḥ-broken; bhagavan-O my Lord; tava darśanāt-simply by seeing You.

O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty desires, which are the root cause of insurmountable illusion and bondage in the material world.

TEXT 27

śrī-śuka uvāca

itthaṁ gītānubhāvas taṁ

bhagavān kapilo muniḥ

aṁśumantam uvācedam

anugrāhya dhiyā nṛpa

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ittham-in this way; gīta-anubhāvaḥ-whose glories are described; tam-unto Him; bhagavān-the Personality of Godhead; kapilaḥ-named Kapila Muni; muniḥ-the great sage; aṁśumantam-unto Aṁśumān; uvāca-said; idam-this; anugrāhya-being very merciful; dhiyā-with the path of knowledge; nṛpa-O King Parīkṣit.

O King Parīkṣit, when Aṁśumān had glorified the Lord in this way, the great sage Kapila, the powerful incarnation of Viṣṇu, being very merciful to him, explained to him the path of knowledge.

TEXT 28

śrī-bhagavān uvāca

aśvo 'yaṁ nīyatāṁ vatsa

pitāmaha-paśus tava

ime ca pitaro dagdhā

gaṅgāmbho 'rhanti netarat

SYNONYMS

śrī-bhagavān uvāca-the great personality Kapila Muni said; aśvaḥ-horse; ayam-this; nīyatām-take; vatsa-O My son; pitāmaha-of your grandfather; paśuḥ-this animal; tava-your; ime-all these; ca-also; pitaraḥ-bodies of forefathers; dagdhāḥ-burnt to ashes; gaṅgā-ambhaḥ-the water of the Ganges; arhanti-can be saved; na-not; itarat-any other means.

The Personality of Godhead said: My dear Aṁśumān, here is the animal sought by your grandfather for sacrifice. Please take it. As for your forefathers, who have been burnt to ashes, they can be delivered only by Ganges water, and not by any other means.

TEXT 29

taṁ parikramya śirasā

prasādya hayam ānayat

sagaras tena paśunā

yajña-śeṣaṁ samāpayat

SYNONYMS

tam-that great sage; parikramya-after circumambulating; śirasā-(by bowing down) with his head; prasādya-making Him fully satisfied; hayam-the horse; ānayat-brought back; sagaraḥ-King Sagara; tena-by that; paśunā-animal; yajña-śeṣam-the last ritualistic ceremony of the sacrifice; samāpayat-executed.

Thereafter, Aṁśumān circumambulated Kapila Muni and offered Him respectful obeisances, bowing his head. After fully satisfying Him in this way, Aṁśumān brought back the horse meant for sacrifice, and with this horse Mahārāja Sagara performed the remaining ritualistic ceremonies.

TEXT 30

rājyam aṁśumate nyasya

niḥspṛho mukta-bandhanaḥ

aurvopadiṣṭa-mārgeṇa

lebhe gatim anuttamām

SYNONYMS

rājyam-his kingdom; aṁśumate-unto Aṁśumān; nyasya-after delivering; niḥspṛhaḥ-without further material desires; mukta-bandhanaḥ-completely freed from material bondage; aurva-upadiṣṭa-instructed by the great sage Aurva; mārgeṇa-by following that path; lebhe-achieved; gatim-destination; anuttamām-supreme.

After delivering charge of his kingdom to Aṁśumān and thus being freed from all material anxiety and bondage, Sagara Mahārāja, following the means instructed by Aurva Muni, achieved the supreme destination.

Thus end the Bhaktivedanta purports of the Ninth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Sons of Sagara Meet Lord Kapiladeva."

Chapter Nine

The Dynasty of Aṁśumān

This chapter describes the history of the dynasty of Aṁśumān, up to Khaṭvāṅga, and it also describes how Bhagīratha brought the water of the Ganges to this earth.

The son of Mahārāja Aṁśumān was Dilīpa, who tried to bring the Ganges to this world but who died without success. Bhagīratha, the son of Dilīpa, was determined to bring the Ganges to the material world, and for this purpose he underwent severe austerities. Mother Ganges, being fully satisfied by his austerities, made herself visible to him, wanting to give him a benediction. Bhagīratha then asked her to deliver his forefathers. Although mother Ganges agreed to come down to earth, she made two conditions: first, she wanted some suitable male to be able to control her waves; second, although all sinful men would be freed from sinful reactions by bathing in the Ganges, mother Ganges did not want to keep all these sinful reactions. These two conditions were subject matters for consideration. Bhagīratha replied to mother Ganges, "The Personality of Godhead Lord Śiva will be completely able to control the waves of your water, and when pure devotees bathe in your water, the sinful reactions left by sinful men will be counteracted." Bhagīratha then performed austerities to satisfy Lord Śiva, who is called Āśutoṣa because he is naturally satisfied very easily. Lord Śiva agreed to Bhagīratha's proposal to check the force of the Ganges. In this way, simply by the touch of the Ganges, Bhagīratha's forefathers were delivered and allowed to go to the heavenly planets.

The son of Bhagīratha was Śruta, the son of Śruta was Nābha, and Nābha's son was Sindhudvīpa. The son of Sindhudvīpa was Ayutāyu, and the son of Ayutāyu was Ṛtūparṇa, who was a friend of Nala. Ṛtūparṇa gave Nala the art of gambling and learned from him the art of aśva-vidyā. The son of Ṛtūparṇa was known as Sarvakāma, the son of Sarvakāma was Sudāsa, and his son was Saudāsa. The wife of Saudāsa was named Damayantī or Madayantī, and Saudāsa was also known as Kalmāṣapāda. Because of some defect in his fruitive activities, Saudāsa was cursed by Vasiṣṭha to become a Rākṣasa. While walking through the forest, he saw a brāhmaṇa engaged in sex with his wife, and because he had become a Rākṣasa he wanted to devour the brāhmaṇa. Although the brāhmaṇa's wife pleaded with him in many ways, Saudāsa devoured the brāhmaṇa, and the wife therefore cursed him, saying, "As soon as you engage in sex you will die." After twelve years, therefore, even though Saudāsa was released from the curse of Vasiṣṭha Muni, he remained sonless. At that time, with Saudāsa's permission, Vasiṣṭha impregnated Saudāsa's wife, Madayantī. Because Madayantī bore the child for many years but still could not give birth, Vasiṣṭha struck her abdomen with a stone, and thus a son was born. The son was named Aśmaka.

The son of Aśmaka was known as Bālika. He was protected from the curse of Paraśurāma because of being surrounded by many women, and therefore he is also known as Nārīkavaca. When the entire world was devoid of kṣatriyas, he became the original father of more kṣatriyas. He is therefore sometimes called Mūlaka. From Bālika, Daśaratha was born, from Daśaratha came Aiḍaviḍi, and from Aiḍaviḍi came Viśvasaha. The son of Viśvasaha was Mahārāja Khaṭvāṅga. Mahārāja Khaṭvāṅga joined the demigods in fighting the demons and was victorious, and the demigods therefore wanted to give him a benediction. But when the King inquired how long he would live and understood that his life would last only a few seconds more, he immediately left the heavenly planets and returned to his own abode by airplane. He could understand that everything in this material world is insignificant, and thus he fully engaged in worshiping the Supreme Personality of Godhead, Hari.

TEXT 1

śrī-śuka uvāca

aṁśumāṁś ca tapas tepe

gaṅgānayana-kāmyayā

kālaṁ mahāntaṁ nāśaknot

tataḥ kālena saṁsthitaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; aṁśumān-the king named Aṁśumān; ca-also; tapaḥ tepe-executed austerity; gaṅgā-the Ganges; ānayana-kāmyayā-with a desire to bring the Ganges to this material world to deliver his forefathers; kālam-time; mahāntam-for a long duration; na-not; aśaknot-was successful; tataḥ-thereafter; kālena-in due course of time; saṁsthitaḥ-died.

Śukadeva Gosvāmī continued: King Aṁśumān, like his grandfather, performed austerities for a very long time. Nonetheless, he could not bring the Ganges to this material world, and thereafter, in due course of time, he died.

TEXT 2

dilīpas tat-sutas tadvad

aśaktaḥ kālam eyivān

bhagīrathas tasya sutas

tepe sa sumahat tapaḥ

SYNONYMS

dilīpaḥ-named Dilīpa; tat-sutaḥ-the son of Aṁśumān; tat-vat-like his father; aśaktaḥ-being unable to bring the Ganges to the material world; kālam eyivān-became a victim of time and died; bhagīrathaḥ tasya sutaḥ-his son Bhagīratha; tepe-executed penance; saḥ-he; su-mahat-very great; tapaḥ-austerity.

Like Aṁśumān himself, Dilīpa, his son, was unable to bring the Ganges to this material world, and he also became a victim of death in due course of time. Then Dilīpa's son, Bhagīratha, performed very severe austerities to bring the Ganges to this material world.

TEXT 3

darśayām āsa taṁ devī

prasannā varadāsmi te

ity uktaḥ svam abhiprāyaṁ

śaśaṁsāvanato nṛpaḥ

SYNONYMS

darśayām āsa-appeared; tam-unto him, King Bhagīratha; devī-mother Ganges; prasannā-being very much satisfied; varadā asmi-I shall bless with my benediction; te-unto you; iti uktaḥ-thus being addressed; svam-his own; abhiprāyam-desire; śaśaṁsa-explained; avanataḥ-very respectfully bowing down; nṛpaḥ-the King (Bhagīratha).

Thereafter, mother Ganges appeared before King Bhagīratha and said, "I am very much satisfied with your austerities and am now prepared to give you benedictions as you desire." Being thus addressed by Gaṅgādevī, mother Ganges, the King bowed his head before her and explained his desire.

The King's desire was to deliver his forefathers, who had been burnt to ashes because of disrespecting Kapila Muni.

TEXT 4

ko 'pi dhārayitā vegaṁ

patantyā me mahī-tale

anyathā bhū-talaṁ bhittvā

nṛpa yāsye rasātalam

SYNONYMS

kaḥ-who is that person; api-indeed; dhārayitā-who can sustain; vegam-the force of the waves; patantyāḥ-while falling down; me-of me; mahī-tale-upon this earth; anyathā-otherwise; bhū-talam-the surface of the earth; bhittvā-piercing; nṛpa-O King; yāsye-I shall go down; rasātalam-to Pātāla, the lower part of the universe.

Mother Ganges replied: When I fall from the sky to the surface of the planet earth, the water will certainly be very forceful. Who will sustain that force? If I am not sustained, I shall pierce the surface of the earth and go down to Rasātala, the Pātāla area of the universe.

TEXT 5

kiṁ cāhaṁ na bhuvaṁ yāsye

narā mayy āmṛjanty agham

mṛjāmi tad aghaṁ kvāhaṁ

rājaṁs tatra vicintyatām

SYNONYMS

kim ca-also; aham-I; na-not; bhuvam-to the planet earth; yāsye-shall go; narāḥ-the people in general; mayi-in me, in my water; āmṛjanti-cleanse; agham-the reactions of their sinful activity; mṛjāmi-I shall wash; tat-that; agham-accumulation of sinful reactions; kva-unto whom; aham-I; rājan-O King; tatra-on this fact; vicintyatām-please consider carefully and decide.

O King, I do not wish to go down to the planet earth, for there the people in general will bathe in my water to cleanse themselves of the reactions of their sinful deeds. When all these sinful reactions accumulate in me, how shall I become free from them? You must consider this very carefully.

The Supreme Personality of Godhead says:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) The Supreme Personality of Godhead can accept the reactions of anyone's sinful deeds and neutralize them because He is pavitra, pure, like the sun, which is never contaminated by any worldly infection. Tejīyasāṁ na doṣāya vahneḥ sama-bhujo yathā (Bhāg. 10.33.29). One who is very powerful is not affected by any sinful activity. But here we see that mother Ganges fears being burdened with the sins of the people in general who would bathe in her waters. This indicates that no one but the Supreme Personality of Godhead is able to neutralize the reactions of sinful deeds, whether one's own or those of others. Sometimes the spiritual master, after accepting a disciple, must take charge of that disciple's past sinful activities and, being overloaded, must sometimes suffer-if not fully, then partially-for the sinful acts of the disciple. Every disciple, therefore, must be very careful not to commit sinful activities after initiation. The poor spiritual master is kind and merciful enough to accept a disciple and partially suffer for that disciple's sinful activities, but Kṛṣṇa, being merciful to His servant, neutralizes the reactions of sinful deeds for the servant who engages in preaching His glories. Even mother Ganges feared the sinful reactions of the people in general and was anxious about how she would counteract the burden of these sins.

TEXT 6

śrī-bhagīratha uvāca

sādhavo nyāsinaḥ śāntā

brahmiṣṭhā loka-pāvanāḥ

haranty aghaṁ te 'ṅga-saṅgāt

teṣv āste hy agha-bhid dhariḥ

SYNONYMS

śrī-bhagīrathaḥ uvāca-Bhagīratha said; sādhavaḥ-saintly persons; nyāsinaḥ-sannyāsīs; śāntāḥ-peaceful, free from material disturbances; brahmiṣṭhāḥ-expert in following the regulative principles of Vedic scripture; loka-pāvanāḥ-who are engaged in delivering the entire world from a fallen condition; haranti-shall remove; agham-the reactions of sinful life; te-of you (mother Ganges); aṅga-saṅgāt-by bathing in the Ganges water; teṣu-within themselves; āste-there is; hi-indeed; agha-bhit-the Supreme Personality, who can vanquish all sinful activities; hariḥ-the Lord.

Bhagīratha said: Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behavior and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions.

Mother Ganges is available to everyone for bathing. Therefore, not only will sinful persons bathe in the Ganges water, but in Hardwar and other holy places where the Ganges flows, saintly persons and devotees will also bathe in the waters of the Ganges. Devotees and saintly persons advanced in the renounced order can deliver even the Ganges. Tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā (Bhāg. 1.13.10). Because saintly devotees always keep the Lord within the core of their hearts, they can perfectly cleanse the holy places of all sinful reactions. Therefore, people in general must always respectfully honor saintly persons. It is ordered that as soon as one sees a Vaiṣṇava, or even a sannyāsī, one should immediately offer respects to such a holy man. If one forgets to show respect in this way, one must observe a fast for that day. This is a Vedic injunction. One must be extremely careful to refrain from committing offenses at the lotus feet of a devotee or saintly person.

There are methods of prāyaścitta, or atonement, but they are inadequate to cleanse one of sinful reactions. One can be cleansed of sinful reactions only by devotional service, as stated in regard to the history of Ajāmila:

kecit kevalayā bhaktyā
vāsudeva-parāyaṇāḥ
aghaṁ dhunvanti kārtsnyena
nīhāram iva bhāskaraḥ

"Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." (Bhāg. 6.1.15) If one is under the protection of a devotee and sincerely renders service unto him, by this process of bhakti-yoga one is certainly able to counteract all sinful reactions.

TEXT 7

dhārayiṣyati te vegaṁ

rudras tv ātmā śarīriṇām

yasminn otam idaṁ protaṁ

viśvaṁ śāṭīva tantuṣu

SYNONYMS

dhārayiṣyati-will sustain; te-your; vegam-force of the waves; rudraḥ-Lord Śiva; tu-indeed; ātmā-the Supersoul; śarīriṇām-of all embodied souls; yasmin-in whom; otam-is situated in its longitude; idam-this whole universe; protam-latitude; viśvam-the whole universe; śāṭī-a cloth; iva-as; tantuṣu-in threads.

Like a cloth woven of threads extending for its length and breadth, this entire universe, in all its latitude and longitude, is situated under different potencies of the Supreme Personality of Godhead. Lord Śiva is the incarnation of the Lord, and thus he represents the Supersoul in the embodied soul. He can sustain your forceful waves on his head.

The water of the Ganges is supposed to rest on the head of Lord Śiva. Lord Śiva is an incarnation of the Supreme Personality of Godhead, who sustains the entire universe by different potencies. Lord Śiva is described in the Brahma-saṁhitā (5.45):

kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Milk changes into yogurt when mixed with a yogurt culture, but actually yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva for the special purpose of material transactions. I offer my obeisances at Lord Govinda's lotus feet." Lord Śiva is the Supreme Personality of Godhead in the same sense that yogurt is also milk although at the same time it is not milk. For the maintenance of the material world there are three incarnations-Brahmā, Viṣṇu and Maheśvara (Lord Śiva). Lord Śiva is Viṣṇu in an incarnation for the mode of ignorance. The material world exists predominantly in the mode of ignorance. Therefore Lord Śiva is compared here to the longitude and latitude of the entire universe, which resembles a cloth woven of threads extending for both its length and breadth.

TEXT 8

ity uktvā sa nṛpo devaṁ

tapasātoṣayac chivam

kālenālpīyasā rājaṁs

tasyeśaś cāśv atuṣyata

SYNONYMS

iti uktvā-after saying this; saḥ-he; nṛpaḥ-the King (Bhagīratha); devam-unto Lord Śiva; tapasā-by executing austerities; atoṣayat-pleased; śivam-Lord Śiva, the all-auspicious; kālena-by time; alpīyasā-which was not very long; rājan-O King; tasya-upon him (Bhagīratha); īśaḥ-Lord Śiva; ca-indeed; āśu-very soon; atuṣyata-became satisfied.

After saying this, Bhagīratha satisfied Lord Śiva by performing austerities. O King Parīkṣit, Lord Śiva was very quickly satisfied with Bhagīratha.

The words āśv atuṣyata indicate that Lord Śiva was satisfied very soon. Therefore another name for Lord Śiva is Āśutoṣa. Materialistic persons become attached to Lord Śiva because Lord Śiva bestows benedictions upon anyone and everyone very quickly, not caring to know how his devotees prosper or suffer. Although materialistic persons know that material happiness is nothing but another side of suffering, they want it, and to get it very quickly they worship Lord Śiva. We find that materialists are generally devotees of many demigods, especially Lord Śiva and mother Durgā. They do not actually want spiritual happiness, for it is almost unknown to them. But if one is serious about being happy spiritually, he must take shelter of Lord Viṣṇu, as the Lord personally demands:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)

TEXT 9

tatheti rājñābhihitaṁ

sarva-loka-hitaḥ śivaḥ

dadhārāvahito gaṅgāṁ

pāda-pūta-jalāṁ hareḥ

SYNONYMS

tathā-(let it be) so; iti-thus; rājñā abhihitam-having been addressed by the King (Bhagīratha); sarva-loka-hitaḥ-the Personality of Godhead, who is always auspicious to everyone; śivaḥ-Lord Śiva; dadhāra-sustained; avahitaḥ-with great attention; gaṅgām-the Ganges; pāda-pūta-jalām hareḥ-whose water is transcendentally pure because of emanating from the toes of the Supreme Personality of Godhead Viṣṇu.

When King Bhagīratha approached Lord Śiva and requested him to sustain the forceful waves of the Ganges, Lord Śiva accepted the proposal by saying, "Let it be so." Then, with great attention, he sustained the Ganges on his head, for the water of the Ganges is purifying, having emanated from the toes of Lord Viṣṇu.

TEXT 10

bhagīrathaḥ sa rājarṣir

ninye bhuvana-pāvanīm

yatra sva-pitṝṇāṁ dehā

bhasmībhūtāḥ sma śerate

SYNONYMS

bhagīrathaḥ-King Bhagīratha; saḥ-he; rāja-ṛṣiḥ-the great saintly king; ninye-carried or brought; bhuvana-pāvanīm-mother Ganges, who can deliver the whole universe; yatra-in that place where; sva-pitṝṇām-of his forefathers; dehāḥ-the bodies; bhasmībhūtāḥ-having been burnt to ashes; sma śerate-were lying.

The great and saintly king Bhagīratha brought the Ganges, which can deliver all the fallen souls, to that place on earth where the bodies of his forefathers lay burnt to ashes.

TEXT 11

rathena vāyu-vegena

prayāntam anudhāvatī

deśān punantī nirdagdhān

āsiñcat sagarātmajān

SYNONYMS

rathena-on a chariot; vāyu-vegena-driving at the speed of the wind; prayāntam-Mahārāja Bhagīratha, who was going in front; anudhāvatī-running after; deśān-all the countries; punantī-sanctifying; nirdagdhān-who had been burnt to ashes; āsiñcat-sprinkled over; sagara-ātmajān-the sons of Sagara.

Bhagīratha mounted a swift chariot and drove before mother Ganges, who followed him, purifying many countries, until they reached the ashes of Bhagīratha's forefathers, the sons of Sagara, who were thus sprinkled with water from the Ganges.

TEXT 12

yaj-jala-sparśa-mātreṇa

brahma-daṇḍa-hatā api

sagarātmajā divaṁ jagmuḥ

kevalaṁ deha-bhasmabhiḥ

SYNONYMS

yat-jala-whose water; sparśa-mātreṇa-simply by touching; brahma-daṇḍa-hatāḥ-those who were condemned for offending brahma, the self; api-although; sagara-ātmajāḥ-the sons of Sagara; divam-to the heavenly planets; jagmuḥ-went; kevalam-only; deha-bhasmabhiḥ-by the remaining ashes of their burnt bodies.

Because the sons of Sagara Mahārāja had offended a great personality, the heat of their bodies had increased, and they were burnt to ashes. But simply by being sprinkled with water from the Ganges, all of them became eligible to go to the heavenly planets. What then is to be said of those who use the water of mother Ganges to worship her?

Mother Ganges is worshiped by the water of the Ganges: a devotee takes a little water from the Ganges and offers it back to the Ganges. When the devotee takes the water, mother Ganges does not lose anything, and when the water is offered back, mother Ganges does not increase, but in this way the worshiper of the Ganges is benefited. Similarly, a devotee of the Lord offers the Lord patraṁ puṣpaṁ phalaṁ toyam-a leaf, flower, fruit or water-in great devotion, but everything, including the leaf, flower, fruit and water, belongs to the Lord, and therefore there is nothing to renounce or to accept. One must simply take advantage of the bhakti process because by following this process one does not lose anything but one gains the favor of the Supreme Person.

TEXT 13

bhasmībhūtāṅga-saṅgena

svar yātāḥ sagarātmajāḥ

kiṁ punaḥ śraddhayā devīṁ

sevante ye dhṛta-vratāḥ

SYNONYMS

bhasmībhūta-aṅga-by the body which had been burnt to ashes; saṅgena-by contacting the water of the Ganges; svaḥ yātāḥ-went to the heavenly planets; sagara-ātmajāḥ-the sons of Sagara; kim-what to speak of; punaḥ-again; śraddhayā-with faith and devotion; devīm-unto mother Ganges; sevante-worship; ye-those persons who; dhṛta-vratāḥ-with vows of determination.

Simply by having water from the Ganges come in contact with the ashes of their burnt bodies, the sons of Sagara Mahārāja were elevated to the heavenly planets. Therefore, what is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee.

TEXT 14

na hy etat param āścaryaṁ

svardhunyā yad ihoditam

ananta-caraṇāmbhoja-

prasūtāyā bhava-cchidaḥ

SYNONYMS

na-not; hi-indeed; etat-this; param-ultimate; āścaryam-wonderful thing; svardhunyāḥ-of the water of the Ganges; yat-which; iha-herewith; uditam-has been described; ananta-of the Supreme Lord; caraṇa-ambhoja-from the lotus of the feet; prasūtāyāḥ-of that which emanates; bhava-chidaḥ-which can liberate from material bondage.

Because mother Ganges emanates from the lotus toe of the Supreme Personality of Godhead, Anantadeva, she is able to liberate one from material bondage. Therefore whatever is described herewith about her is not at all wonderful.

It has actually been seen that anyone who regularly worships mother Ganges simply by bathing in her water keeps very good health and gradually becomes a devotee of the Lord. This is the effect of bathing in the water of the Ganges. Bathing in the Ganges is recommended in all Vedic śāstras, and one who takes to this path will certainly be completely freed from all sinful reactions. The practical example of this is that the sons of Mahārāja Sagara went to the heavenly planets when water from the Ganges merely touched the ashes of their burnt bodies.

TEXT 15

sanniveśya mano yasmiñ

chraddhayā munayo 'malāḥ

traiguṇyaṁ dustyajaṁ hitvā

sadyo yātās tad-ātmatām

SYNONYMS

sanniveśya-giving full attention; manaḥ-the mind; yasmin-unto whom; śraddhayā-with faith and devotion; munayaḥ-great saintly persons; amalāḥ-freed from all contamination of sins; traiguṇyam-the three modes of material nature; dustyajam-very difficult to give up; hitvā-they can nonetheless give up; sadyaḥ-immediately; yātāḥ-achieved; tat-ātmatām-the spiritual quality of the Supreme.

Great sages, completely freed from material lusty desires, devote their minds fully to the service of the Lord. Such persons are liberated from material bondage without difficulty, and they become transcendentally situated, acquiring the spiritual quality of the Lord. This is the glory of the Supreme Personality of Godhead.

TEXTS 16–17

śruto bhagīrathāj jajñe

tasya nābho 'paro 'bhavat

sindhudvīpas tatas tasmād

ayutāyus tato 'bhavat

ṛtūparṇo nala-sakho

yo 'śva-vidyām ayān nalāt

dattvākṣa-hṛdayaṁ cāsmai

sarvakāmas tu tat-sutam

SYNONYMS

śrutaḥ-a son named Śruta; bhagīrathāt-from Bhagīratha; jajñe-was born; tasya-of Śruta; nābhaḥ-by the name Nābha; aparaḥ-different from the Nābha previously described; abhavat-was born; sindhudvīpaḥ-by the name Sindhudvīpa; tataḥ-from Nābha; tasmāt-from Sindhudvīpa; ayutāyuḥ-a son named Ayutāyu; tataḥ-thereafter; abhavat-was born; ṛtūparṇaḥ-a son named Ṛtūparṇa; nala-sakhaḥ-who was a friend of Nala; yaḥ-one who; aśva-vidyām-the art of controlling horses; ayāt-achieved; nalāt-from Nala; dattvā-after giving in exchange; akṣa-hṛdayam-the secrets of the art of gambling; ca-and; asmai-unto Nala; sarvakāmaḥ-by the name Sarvakāma; tu-indeed; tat-sutam-his son (the son of Ṛtūparṇa).

Bhagīratha had a son named Śruta, whose son was Nābha. This son was different from the Nābha previously described. Nābha had a son named Sindhudvīpa, from Sindhudvīpa came Ayutāyu, and from Ayutāyu came Ṛtūparṇa, who became a friend of Nalarāja. Ṛtūparṇa taught Nalarāja the art of gambling, and Nalarāja gave Ṛtūparṇa lessons in controlling and maintaining horses. The son of Ṛtūparṇa was Sarvakāma.

Gambling is also an art. Kṣatriyas are allowed to exhibit talent in this art of gambling. By the grace of Kṛṣṇa, the Pāṇḍavas lost everything by gambling and were deprived of their kingdom, wife, family and home because they were not expert in the gambling art. In other words, a devotee may not be expert in materialistic activities. It is therefore advised in the śāstra that materialistic activities are not at all suitable for the living entities, especially the devotees. A devotee should therefore be satisfied to eat whatever is sent as prasāda by the Supreme Lord. A devotee remains pure because he does not take to sinful activities such as gambling, intoxication, meat-eating and illicit sex.

TEXT 18

tataḥ sudāsas tat-putro

damayantī-patir nṛpaḥ

āhur mitrasahaṁ yaṁ vai

kalmāṣāṅghrim uta kvacit

vasiṣṭha-śāpād rakṣo 'bhūd

anapatyaḥ sva-karmaṇā

SYNONYMS

tataḥ-from Sarvakāma; sudāsaḥ-Sudāsa was born; tat-putraḥ-the son of Sudāsa; damayantī-patiḥ-the husband of Damayantī; nṛpaḥ-he became king; āhuḥ-it is said; mitrasaham-Mitrasaha; yam vai-also; kalmāṣāṅghrim-by Kalmāṣapāda; uta-known; kvacit-sometimes; vasiṣṭha-śāpāt-being cursed by Vasiṣṭha; rakṣaḥ-a man-eater; abhūt-became; anapatyaḥ-without any son; sva-karmaṇā-by his own sinful act.

Sarvakāma had a son named Sudāsa, whose son, known as Saudāsa, was the husband of Damayantī. Saudāsa is sometimes known as Mitrasaha or Kalmāṣapāda. Because of his own misdeed, Mitrasaha was sonless and was cursed by Vasiṣṭha to become a man-eater [Rākṣasa].

TEXT 19

śrī-rājovāca

kiṁ nimitto guroḥ śāpaḥ

saudāsasya mahātmanaḥ

etad veditum icchāmaḥ

kathyatāṁ na raho yadi

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; kim nimittaḥ-for what reason; guroḥ-of the spiritual master; śāpaḥ-curse; saudāsasya-of Saudāsa; mahā-ātmanaḥ-of the great soul; etat-this; veditum-to know; icchāmaḥ-I wish; kathyatām-please tell me; na-not; rahaḥ-confidential; yadi-if.

King Parīkṣit said: O Śukadeva Gosvāmī, why did Vasiṣṭha, the spiritual master of Saudāsa, curse that great soul? I wish to know of this. If it is not a confidential matter, please describe it to me.

TEXTS 20–21

śrī-śuka uvāca

saudāso mṛgayāṁ kiñcic

caran rakṣo jaghāna ha

mumoca bhrātaraṁ so 'tha

gataḥ praticikīrṣayā

sañcintayann aghaṁ rājñaḥ

sūda-rūpa-dharo gṛhe

gurave bhoktu-kāmāya

paktvā ninye narāmiṣam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saudāsaḥ-King Saudāsa; mṛgayām-in hunting; kiñcit-sometimes; caran-wandering; rakṣaḥ-a Rākṣasa, or man-eater; jaghāna-killed; ha-in the past; mumoca-released; bhrātaram-the brother of that Rākṣasa; saḥ-that brother; atha-thereafter; gataḥ-went; praticikīrṣayā-for taking revenge; sañcintayan-he thought; agham-to do some harm; rājñaḥ-of the King; sūda-rūpa-dharaḥ-disguised himself as a cook; gṛhe-in the house; gurave-unto the King's spiritual master; bhoktu-kāmāya-who came there to take dinner; paktvā-after cooking; ninye-gave him; nara-āmiṣam-the flesh of a human being.

Śukadeva Gosvāmī said: Once Saudāsa went to live in the forest, where he killed a man-eater [Rākṣasa] but forgave and released the man-eater's brother. That brother, however, decided to take revenge. Thinking to harm the King, he became the cook at the King's house. One day, the King's spiritual master, Vasiṣṭha Muni, was invited for dinner, and the Rākṣasa cook served him human flesh.

TEXT 22

parivekṣyamāṇaṁ bhagavān

vilokyābhakṣyam añjasā

rājānam aśapat kruddho

rakṣo hy evaṁ bhaviṣyasi

SYNONYMS

parivekṣyamāṇam-while examining the eatables; bhagavān-the most powerful; vilokya-when he saw; abhakṣyam-unfit for consumption; añjasā-very easily by his mystic power; rājānam-unto the King; aśapat-cursed; kruddhaḥ-being very angry; rakṣaḥ-a man-eater; hi-indeed; evam-in this way; bhaviṣyasi-you shall become.

While examining the food given to him, Vasiṣṭha Muni, by his mystic power, could understand that it was unfit to eat, being the flesh of a human being. He was very angry at this and immediately cursed Saudāsa to become a man-eater.

TEXTS 23–24

rakṣaḥ-kṛtaṁ tad viditvā

cakre dvādaśa-vārṣikam

so 'py apo-'ñjalim ādāya

guruṁ śaptuṁ samudyataḥ

vārito madayantyāpo

ruśatīḥ pādayor jahau

diśaḥ kham avanīṁ sarvaṁ

paśyañ jīvamayaṁ nṛpaḥ

SYNONYMS

rakṣaḥ-kṛtam-having been done by the Rākṣasa only; tat-that serving of human flesh; viditvā-after understanding; cakre-(Vasiṣṭha) performed; dvādaśa-vārṣikam-twelve years of penance for atonement; saḥ-that Saudāsa; api-also; apaḥ-añjalim-a palmful of water; ādāya-taking; gurum-his spiritual master, Vasiṣṭha; śaptum-to curse; samudyataḥ-was preparing; vāritaḥ-being forbidden; madayantyā-by his wife, who was also known as Madayantī; apaḥ-water; ruśatīḥ-strong by chanting of a mantra; pādayoḥ jahau-threw on his legs; diśaḥ-all directions; kham-in the sky; avanīm-on the surface of the world; sarvam-everywhere; paśyan-seeing; jīva-mayam-full of living entities; nṛpaḥ-the King.

When Vasiṣṭha understood that the human flesh had been served by the Rākṣasa, not by the King, he undertook twelve years of austerity to cleanse himself for having cursed the faultless King. Meanwhile, King Saudāsa took water and chanted the śapa-mantra, preparing to curse Vasiṣṭha, but his wife, Madayantī, forbade him to do so. Then the King saw that the ten directions, the sky and the surface of the globe were full of living entities everywhere.

TEXT 25

rākṣasaṁ bhāvam āpannaḥ

pāde kalmāṣatāṁ gataḥ

vyavāya-kāle dadṛśe

vanauko-dampatī dvijau

SYNONYMS

rākṣasam-man-eating; bhāvam-propensity; āpannaḥ-having gotten; pāde-on the leg; kalmāṣatām-a black spot; gataḥ-obtained; vyavāya-kāle-at the time of sexual intercourse; dadṛśe-he saw; vana-okaḥ-living in the forest; dam-patī-a husband and wife; dvijau-who were brāhmaṇas.

Saudāsa thus acquired the propensity of a man-eater and received on his leg a black spot, for which he was known as Kalmāṣapāda. Once King Kalmāṣapāda saw a brāhmaṇa couple engaged in sexual intercourse in the forest.

TEXTS 26–27

kṣudhārto jagṛhe vipraṁ

tat-patny āhākṛtārthavat

na bhavān rākṣasaḥ sākṣād

ikṣvākūṇāṁ mahā-rathaḥ

madayantyāḥ patir vīra

nādharmaṁ kartum arhasi

dehi me 'patya-kāmāyā

akṛtārthaṁ patiṁ dvijam

SYNONYMS

kṣudhā-ārtaḥ-being aggrieved by hunger; jagṛhe-caught; vipram-the brāhmaṇa; tat-patnī-his wife; āha-said; akṛta-artha-vat-being unsatisfied, poor and hungry; na-not; bhavān-yourself; rākṣasaḥ-a man-eater; sākṣāt-directly or factually; ikṣvākūṇām-among the descendants of Mahārāja Ikṣvāku; mahā-rathaḥ-a great fighter; madayantyāḥ-of Madayantī; patiḥ-the husband; vīra-O hero; na-not; adharmam-irreligious act; kartum-to do; arhasi-you deserve; dehi-please deliver; me-my; apatya-kāmāyāḥ-desiring to get a son; akṛta-artham-whose desire has not been fulfilled; patim-husband; dvijam-who is a brāhmaṇa.

Being influenced by the propensity of a Rākṣasa and being very hungry, King Saudāsa seized the brāhmaṇa. Then the poor woman, the brāhmaṇa's wife, said to the King: O hero, you are not actually a man-eater; rather, you are among the descendants of Mahārāja Ikṣvāku. Indeed, you are a great fighter, the husband of Madayantī. You should not act irreligiously in this way. I desire to have a son. Please, therefore, return my husband, who has not yet impregnated me.

TEXT 28

deho 'yaṁ mānuṣo rājan

puruṣasyākhilārthadaḥ

tasmād asya vadho vīra

sarvārtha-vadha ucyate

SYNONYMS

dehaḥ-body; ayam-this; mānuṣaḥ-human; rājan-O King; puruṣasya-of the living being; akhila-universal; artha-daḥ-beneficial; tasmāt-therefore; asya-of the body of my husband; vadhaḥ-the killing; vīra-O hero; sarva-artha-vadhaḥ-killing all beneficial opportunities; ucyate-it is said.

O King, O hero, this human body is meant for universal benefits. If you kill this body untimely, you will kill all the benefits of human life.

Śrīla Narottama dāsa Ṭhākura has sung:

hari hari viphale janama goṅāinu
manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā viṣa khāinu

The body of a human being is extremely valuable because in this body one can understand the instructions of Kṛṣṇa and attain the ultimate destination of the living entity. The living entity is within the material world to fulfill the mission of going back home, back to Godhead. In the material world, one hankers for happiness, but because one does not know the ultimate destination, one changes bodies one after another. However, if one gets the opportunity to possess a human form of body, in this body he can fulfill the four principles of dharma, artha, kāma and mokṣa, and if one is properly regulated he makes further progress, after liberation, to engage in the service of Rādhā and Kṛṣṇa. This is the success of life: to stop the process of repeated birth and death and go back home, back to Godhead (mām eti), to be engaged in the service of Rādhā and Kṛṣṇa. Therefore, taking a human body is meant for completing one's progress in life. Throughout human society, killing of a human being is taken very seriously. Hundreds and thousands of animals are killed in slaughterhouses, and no one cares about them, but the killing of even one human being is taken very seriously. Why? Because the human form of body is extremely important in executing the mission of life.

TEXT 29

eṣa hi brāhmaṇo vidvāṁs

tapaḥ-śīla-guṇānvitaḥ

ārirādhayiṣur brahma

mahā-puruṣa-saṁjñitam

sarva-bhūtātma-bhāvena

bhūteṣv antarhitaṁ guṇaiḥ

SYNONYMS

eṣaḥ-this; hi-indeed; brāhmaṇaḥ-a qualified brāhmaṇa; vidvān-learned in Vedic knowledge; tapaḥ-austerity; śīla-good behavior; guṇa-anvitaḥ-endowed with all good qualities; ārirādhayiṣuḥ-desiring to be engaged in worshiping; brahma-the Supreme Brahman; mahā-puruṣa-the Supreme Person, Kṛṣṇa; saṁjñitam-known as; sarva-bhūta-of all living entities; ātma-bhāvena-as the Supersoul; bhūteṣu-in every living entity; antarhitam-within the core of the heart; guṇaiḥ-by qualities.

Here is a learned, highly qualified brāhmaṇa, engaged in performing austerity and eagerly desiring to worship the Supreme Lord, the Supersoul who lives within the core of the heart in all living entities.

The wife of the brāhmaṇa did not regard her husband as a superficial brāhmaṇa who was called a brāhmaṇa merely because he was born of a brāhmaṇa family. Rather, this brāhmaṇa was actually qualified with the brahminical symptoms. Yasya yal lakṣaṇaṁ proktam (Bhāg. 7.11.35). The symptoms of a brāhmaṇa are stated in the śāstra:

śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāvajam

"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42) Not only must a brāhmaṇa be qualified, but he must also engage in actual brahminical activities. Simply to be qualified is not enough; one must engage in a brāhmaṇa's duties. The duty of a brāhmaṇa is to know the paraṁ brahma, Kṛṣṇa (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Because this brāhmaṇa was actually qualified and was also engaged in brahminical activities (brahma-karma), killing him would be a greatly sinful act, and the brāhmaṇa's wife requested that he not be killed.

TEXT 30

so 'yaṁ brahmarṣi-varyas te

rājarṣi-pravarād vibho

katham arhati dharma-jña

vadhaṁ pitur ivātmajaḥ

SYNONYMS

saḥ-he, the brāhmaṇa; ayam-this; brahma-ṛṣi-varyaḥ-not only a brāhmaṇa but the best of great sages, or brahmarṣis; te-also from you; rāja-ṛṣi-pravarāt-who are the best of all saintly kings, or rājarṣis; vibho-O master of the state; katham-how; arhati-he deserves; dharma-jña-O you, who are quite aware of religious principles; vadham-killing; pituḥ-from the father; iva-like; ātmajaḥ-the son.

My lord, you are completely aware of the religious principles. As a son never deserves to be killed by his father, here is a brāhmaṇa who should be protected by the king, and never killed. How does he deserve to be killed by a rājarṣi like you?

The word rājarṣi refers to a king who behaves like a ṛṣi, or sage. Such a king is also called naradeva because he is considered a representative of the Supreme Lord. Because his duty is to rule the kingdom to maintain brahminical culture, he never desires to kill a brāhmaṇa. Generally, a brāhmaṇa, woman, child, old man or cow is never regarded as punishable. Thus the wife of the brāhmaṇa requested the King to refrain from this sinful act.

TEXT 31

tasya sādhor apāpasya

bhrūṇasya brahma-vādinaḥ

kathaṁ vadhaṁ yathā babhror

manyate san-mato bhavān

SYNONYMS

tasya-of him; sādhoḥ-of the great saintly person; apāpasya-of one who has no sinful life; bhrūṇasya-of the embryo; brahma-vādinaḥ-of one who is well versed in Vedic knowledge; katham-how; vadham-the killing; yathā-as; babhroḥ-of a cow; manyate-you are thinking; sat-mataḥ-well recognized by higher circles; bhavān-your good self.

You are well known and worshiped in learned circles. How dare you kill this brāhmaṇa, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be like destroying the embryo within the womb or killing a cow.

As stated in the Amara-kośa dictionary, bhrūṇo'rbhake bāla-garbhe: the word bhrūṇa refers either to the cow or to the living entity in embryo. According to Vedic culture, destroying the undeveloped embryo of the soul in the womb is as sinful as killing a cow or a brāhmaṇa. In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs. The idea that scientists can develop a chemical situation resembling that of an egg and bring life from it is nonsensical. Their theory that a chemical combination can have life may be accepted, but these rascals cannot create such a combination. This verse refers to bhrūṇasya vadham-the killing of a bhrūṇa or destruction of the embryo. Here is a challenge from the Vedic literature. The crude, atheistic understanding that the living entity is a combination of matter belongs to the grossest ignorance.

TEXT 32

yady ayaṁ kriyate bhakṣyas

tarhi māṁ khāda pūrvataḥ

na jīviṣye vinā yena

kṣaṇaṁ ca mṛtakaṁ yathā

SYNONYMS

yadi-if; ayam-this brāhmaṇa; kriyate-is accepted; bhakṣyaḥ-as eatable; tarhi-then; mām-me; khāda-eat; pūrvataḥ-before that; na-not; jīviṣye-I shall live; vinā-without; yena-whom (my husband); kṣaṇam ca-even for a moment; mṛtakam-a dead body; yathā-like.

Without my husband, I cannot live for a moment. If you want to eat my husband, it would be better to eat me first, for without my husband I am as good as a dead body.

In the Vedic culture there is a system known as satī or saha-maraṇa, in which a woman dies with her husband. According to this system, if the husband dies, the wife will voluntarily die by falling in the blazing funeral pyre of her husband. Here, in this verse, the feelings inherent in this culture are expressed by the wife of the brāhmaṇa. A woman without a husband is like a dead body. Therefore according to Vedic culture a girl must be married. This is the responsibility of her father. A girl may be given in charity, and a husband may have more than one wife, but a girl must be married. This is Vedic culture. A woman is supposed to be always dependent-in her childhood she is dependent on her father, in youth on her husband, and in old age on her elderly sons. According to Manu-saṁhitā, she is never independent. Independence for a woman means miserable life. In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here is an instance in which a woman felt that without her husband she was nothing but a dead body.

TEXT 33

evaṁ karuṇa-bhāṣiṇyā

vilapantyā anāthavat

vyāghraḥ paśum ivākhādat

saudāsaḥ śāpa-mohitaḥ

SYNONYMS

evam-in this way; karuṇa-bhāṣiṇyāḥ-while the brāhmaṇa's wife was speaking very pitiably; vilapantyāḥ-lamenting severely; anātha-vat-exactly like a woman who has no protector; vyāghraḥ-a tiger; paśum-prey animal; iva-like; akhādat-ate up; saudāsaḥ-King Saudāsa; śāpa-by the curse; mohitaḥ-because of being condemned.

Being condemned by the curse of Vasiṣṭha, King Saudāsa devoured the brāhmaṇa, exactly as a tiger eats its prey. Even though the brāhmaṇa's wife spoke so pitiably, Saudāsa was unmoved by her lamentation.

This is an example of destiny. King Saudāsa was condemned by the curse of Vasiṣṭha, and therefore even though he was well qualified he could not restrain himself from becoming a tigerlike Rākṣasa, for this was his destiny. Tal labhyate duḥkhavad anyataḥ sukham (Bhāg. 1.5.18). As one is put into distress by destiny, destiny can also put one in a happy situation. Destiny is extremely strong, but one can change destiny if one comes to the platform of Kṛṣṇa consciousness. Karmāṇi nirdahati kintu ca bhakti-bhājām (Brahma-saṁhitā 5.54).

TEXT 34

brāhmaṇī vīkṣya didhiṣuṁ

puruṣādena bhakṣitam

śocanty ātmānam urvīśam

aśapat kupitā satī

SYNONYMS

brāhmaṇī-the wife of the brāhmaṇa; vīkṣya-after seeing; didhiṣum-her husband, who was about to give the seed of a child; puruṣa-adena-by the man-eater (Rākṣasa); bhakṣitam-having been eaten up; śocantī-lamenting very much; ātmānam-for her body or her self; urvīśam-unto the King; aśapat-cursed; kupitā-being angry; satī-the chaste woman.

When the chaste wife of the brāhmaṇa saw that her husband, who was about to discharge semen, had been eaten by the man-eater, she was overwhelmed with grief and lamentation. Thus she angrily cursed the King.

TEXT 35

yasmān me bhakṣitaḥ pāpa

kāmārtāyāḥ patis tvayā

tavāpi mṛtyur ādhānād

akṛta-prajña darśitaḥ

SYNONYMS

yasmāt-because; me-my; bhakṣitaḥ-was eaten up; pāpa-O sinful one; kāma-ārtāyāḥ-of a woman very much bereaved because of sexual desire; patiḥ-husband; tvayā-by you; tava-your; api-also; mṛtyuḥ-death; ādhānāt-when you try to discharge semen in your wife; akṛta-prajña-O foolish rascal; darśitaḥ-this curse is placed upon you.

O foolish, sinful person, because you have eaten my husband when I was sexually inclined and desiring to have the seed of a child, I shall also see you die when you attempt to discharge semen in your wife. In other words, whenever you attempt to sexually unite with your wife, you shall die.

TEXT 36

evaṁ mitrasahaṁ śaptvā

pati-loka-parāyaṇā

tad-asthīni samiddhe 'gnau

prāsya bhartur gatiṁ gatā

SYNONYMS

evam-in this way; mitrasaham-King Saudāsa; śaptvā-after cursing; pati-loka-parāyaṇā-because of being inclined to go with her husband; tat-asthīni-her husband's bones; samiddhe agnau-in the burning fire; prāsya-after placing; bhartuḥ-of her husband; gatim-to the destination; gatā-she also went.

Thus the wife of the brāhmaṇa cursed King Saudāsa, known as Mitrasaha. Then, being inclined to go with her husband, she set fire to her husband's bones, fell into the fire herself, and went with him to the same destination.

TEXT 37

viśāpo dvādaśābdānte

maithunāya samudyataḥ

vijñāpya brāhmaṇī-śāpaṁ

mahiṣyā sa nivāritaḥ

SYNONYMS

viśāpaḥ-being released from the period of the curse; dvādaśa-abda-ante-after twelve years; maithunāya-for sexual intercourse with his wife; samudyataḥ-when Saudāsa was prepared to do it; vijñāpya-reminding him about; brāhmaṇī-śāpam-the curse given by the brāhmaṇī; mahiṣyā-by the Queen; saḥ-he (the King); nivāritaḥ-checked.

After twelve years, when King Saudāsa was released from the curse by Vasiṣṭha, he wanted to have sexual intercourse with his wife. But the Queen reminded him about the curse by the brāhmaṇī, and thus he was checked from sexual intercourse.

TEXT 38

ata ūrdhvaṁ sa tatyāja

strī-sukhaṁ karmaṇāprajāḥ

vasiṣṭhas tad-anujñāto

madayantyāṁ prajām adhāt

SYNONYMS

ataḥ-in this way; ūrdhvam-in the near future; saḥ-he, the King; tatyāja-gave up; strī-sukham-the happiness of sexual intercourse; karmaṇā-by destiny; aprajāḥ-remained sonless; vasiṣṭhaḥ-the great saint Vasiṣṭha; tat-anujñātaḥ-being permitted by the King to beget a son; madayantyām-in the womb of Madayantī, King Saudāsa's wife; prajām-a child; adhāt-begot.

After being thus instructed, the King gave up the future happiness of sexual intercourse and by destiny remained sonless. Later, with the King's permission, the great saint Vasiṣṭha begot a child in the womb of Madayantī.

TEXT 39

sā vai sapta samā garbham

abibhran na vyajāyata

jaghne 'śmanodaraṁ tasyāḥ

so 'śmakas tena kathyate

SYNONYMS

sā-she, Queen Madayantī; vai-indeed; sapta-seven; samāḥ-years; garbham-the child within the womb; abibhrat-continued to bear; na-not; vyajāyata-gave delivery; jaghne-struck; aśmanā-by a stone; udaram-abdomen; tasyāḥ-of her; saḥ-a son; aśmakaḥ-by the name Aśmaka; tena-because of this; kathyate-was called.

Madayantī bore the child within the womb for seven years and did not give birth. Therefore Vasiṣṭha struck her abdomen with a stone, and then the child was born. Consequently, the child was known as Aśmaka ["the child born of a stone"].

TEXT 40

aśmakād bāliko jajñe

yaḥ strībhiḥ parirakṣitaḥ

nārī-kavaca ity ukto

niḥkṣatre mūlako 'bhavat

SYNONYMS

aśmakāt-from that son named Aśmaka; bālikaḥ-a son named Bālika; jajñe-was born; yaḥ-this child Bālika; strībhiḥ-by women; parirakṣitaḥ-was protected; nārī-kavacaḥ-having a shield of women; iti uktaḥ-was known as such; niḥkṣatre-when there were no kṣatriyas (all kṣatriyas having been vanquished by Paraśurāma); mūlakaḥ-Mūlaka, the progenitor of the kṣatriyas; abhavat-he became.

From Aśmaka, Bālika took birth. Because Bālika was surrounded by women and was therefore saved from the anger of Paraśurāma, he was known as Nārīkavaca ["one who is protected by women"]. When Paraśurāma vanquished all the kṣatriyas, Bālika became the progenitor of more kṣatriyas. Therefore he was known as Mūlaka, the root of the kṣatriya dynasty.

TEXT 41

tato daśarathas tasmāt

putra aiḍaviḍis tataḥ

rājā viśvasaho yasya

khaṭvāṅgaś cakravarty abhūt

SYNONYMS

tataḥ-from Bālika; daśarathaḥ-a son named Daśaratha; tasmāt-from him; putraḥ-a son; aiḍaviḍiḥ-named Aiḍaviḍi; tataḥ-from him; rājā viśvasahaḥ-the famous King Viśvasaha was born; yasya-of whom; khaṭvāṅgaḥ-the king named Khaṭvāṅga; cakravartī-emperor; abhūt-became.

From Bālika came a son named Daśaratha, from Daśaratha came a son named Aiḍaviḍi, and from Aiḍaviḍi came King Viśvasaha. The son of King Viśvasaha was the famous Mahārāja Khaṭvāṅga.

TEXT 42

yo devair arthito daityān

avadhīd yudhi durjayaḥ

muhūrtam āyur jñātvaitya

sva-puraṁ sandadhe manaḥ

SYNONYMS

yaḥ-King Khaṭvāṅga who; devaiḥ-by the demigods; arthitaḥ-being requested; daityān-the demons; avadhīt-killed; yudhi-in a fight; durjayaḥ-very fierce; muhūrtam-for a second only; āyuḥ-duration of life; jñātvā-knowing; etya-approached; sva-puram-his own abode; sandadhe-fixed; manaḥ-the mind.

King Khaṭvāṅga was unconquerable in any fight. Requested by the demigods to join them in fighting the demons, he won victory, and the demigods, being very pleased, wanted to give him a benediction. The King inquired from them about the duration of his life and was informed that he had only one moment more. Thus he immediately left his palace and went to his own residence, where he engaged his mind fully on the lotus feet of the Lord.

The example of Mahārāja Khaṭvāṅga in performing devotional service is brilliant. Mahārāja Khaṭvāṅga engaged himself for only a moment in devotional service to the Lord, but he was promoted back to Godhead. Therefore, if one practices devotional service from the beginning of his life, surely he will return home, back to Godhead, without a doubt (asaṁśaya).

In Bhagavad-gītā the word asaṁśaya is used to describe the devotee. There the Lord Himself gives this instruction:

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." (Bg. 7.1)

The Lord also instructs:

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (Bg. 4.9)

Therefore, from the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Kṛṣṇa. If one daily sees the Deity in the temple, makes offerings by worshiping the Deity, chants the holy name of the Personality of Godhead, and preaches about the glorious activities of the Lord as much as possible, he thus becomes attached to Kṛṣṇa. This attachment is called āsakti. When one's mind is attached to Kṛṣṇa (mayy āsakta-manāḥ), one can fulfill the mission of life in one human birth. If one misses this opportunity, one does not know where he is going, how long he will remain in the cycle of birth and death, and when he will again achieve the human form of life and the chance to return home, back to Godhead. The most intelligent person, therefore, uses every moment of his life to render loving service to the Lord.

TEXT 43

na me brahma-kulāt prāṇāḥ

kula-daivān na cātmajāḥ

na śriyo na mahī rājyaṁ

na dārāś cātivallabhāḥ

SYNONYMS

na-not; me-my; brahma-kulāt-than the groups of brāhmaṇas; prāṇāḥ-life; kula-daivāt-than the personalities worshipable for my family; na-not; ca-also; ātmajāḥ-sons and daughters; na-nor; śriyaḥ-opulence; na-nor; mahī-the earth; rājyam-kingdom; na-nor; dārāḥ-wife; ca-also; ati-vallabhāḥ-extremely dear.

Mahārāja Khaṭvāṅga thought: Not even my life is dearer to me than the brahminical culture and the brāhmaṇas, who are worshiped by my family. What then is to be said of my kingdom, land, wife, children and opulence? Nothing is dearer to me than the brāhmaṇas.

Mahārāja Khaṭvāṅga, being in favor of the brahminical culture, wanted to utilize one moment's time by fully surrendering unto the Supreme Personality of Godhead. The Lord is worshiped with this prayer:

namo brāhmaṇya-devāya
go brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ

"I offer my respectful obeisances to the Supreme Absolute Truth, Kṛṣṇa, who is the well-wisher of the cows and the brāhmaṇas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses." A devotee of Kṛṣṇa is very much attached to brahminical culture. Indeed, an expert personality who knows who Kṛṣṇa is and what He wants is a real brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. Kṛṣṇa is the Parabrahman, and therefore all Kṛṣṇa conscious persons, or devotees of Kṛṣṇa, are exalted brāhmaṇas. Khaṭvāṅga Mahārāja regarded the devotees of Kṛṣṇa as the real brāhmaṇas and the real light for human society. One who desires to advance in Kṛṣṇa consciousness and spiritual understanding must give the utmost importance to brahminical culture and must understand Kṛṣṇa (kṛṣṇāya govindāya). Then his life will be successful.

TEXT 44

na bālye 'pi matir mahyam

adharme ramate kvacit

nāpaśyam uttamaślokād

anyat kiñcana vastv aham

SYNONYMS

na-not; bālye-in childhood; api-indeed; matiḥ-attraction; mahyam-of me; adharme-in irreligious principles; ramate-enjoys; kvacit-at any time; na-nor; apaśyam-I saw; uttamaślokāt-than the Personality of Godhead; anyat-anything else; kiñcana-anything; vastu-substance; aham-I.

I was never attracted, even in my childhood, by insignificant things or irreligious principles. I did not find anything more substantial than the Supreme Personality of Godhead.

Mahārāja Khaṭvāṅga provides a typical example of a Kṛṣṇa conscious person. A Kṛṣṇa conscious person does not see anything to be important but the Supreme Personality of Godhead, nor does he accept anything within this material world as being unconnected to the Supreme Lord. As stated in Caitanya-caritāmṛta (Madhya 8.274):

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti

"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord." Although a devotee is within the material world, he has no connection with it. Nirbandhaḥ kṛṣṇa-sambandhe. He accepts this material world in relationship with the Supreme Personality of Godhead. A devotee may be engaged in earning money, but he uses that money for propagating the Kṛṣṇa consciousness movement by constructing large temples and establishing worship of the Supreme Personality of Godhead. Khaṭvāṅga Mahārāja, therefore, was not a materialist. A materialist is always attached to wife, children, home, property and many other things for sense gratification, but, as stated above, Khaṭvāṅga Mahārāja was not attached to such things, nor could he think of anything existing without the purpose of the Supreme Lord. Īśāvāsyam idaṁ sarvam: everything is related to the Supreme Personality of Godhead. Of course, this consciousness is not for the ordinary person, but if one takes to the path of devotional service, as prescribed in The Nectar of Devotion, he can be trained in this consciousness and attain perfect understanding. For a Kṛṣṇa conscious person, nothing is palatable without a relationship with Kṛṣṇa.

TEXT 45

devaiḥ kāma-varo datto

mahyaṁ tri-bhuvaneśvaraiḥ

na vṛṇe tam ahaṁ kāmaṁ

bhūtabhāvana-bhāvanaḥ

SYNONYMS

devaiḥ-by the demigods; kāma-varaḥ-the benediction to have whatever he wanted; dattaḥ-was given; mahyam-unto me; tri-bhuvana-īśvaraiḥ-by the demigods, the protectors of the three worlds (who can do whatever they like within this material world); na vṛṇe-did not accept; tam-that; aham-I; kāmam-everything desirable within this material world; bhūtabhāvana-bhāvanaḥ-being fully absorbed in the Supreme Personality of Godhead (and therefore not interested in anything material).

The demigods, the directors of the three worlds, wanted to give me whatever benediction I desired. I did not want their benedictions, however, because I am interested in the Supreme Personality of Godhead, who created everything in this material world. I am more interested in the Supreme Personality of Godhead than in all material benedictions.

A devotee is always transcendentally situated. paraṁ dṛṣṭvā nivartate: one who has seen the Supreme Personality of Godhead is no longer interested in material sense enjoyment. Even such an exalted devotee as Dhruva Mahārāja went to the forest for the sake of material benefit, but when he actually saw the Supreme Personality of Godhead, he refused to accept any material benediction. He said, svāmin kṛtārtho 'smi varaṁ na yāce: "My dear Lord, I am fully satisfied with whatever You have given me or not given me. I have nothing to ask from You, for I am fully satisfied to be engaged in Your service." This is the mentality of a pure devotee, who does not want anything, material or spiritual, from the Personality of Godhead. Our Kṛṣṇa consciousness movement is therefore called kṛṣṇa-bhāvanāmṛta-saṅgha, the association of persons who are simply satisfied in thoughts of Kṛṣṇa. Being absorbed in thoughts of Kṛṣṇa is neither expensive nor troublesome. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Engage your mind always in thinking of Me, offer obeisances and worship Me." (Bg. 9.34) Anyone can always think of Kṛṣṇa, without difficulties or obstacles. This is called kṛṣṇa-bhāvanāmṛta. One who is absorbed in kṛṣṇa-bhāvanāmṛta has no material benefits to ask from Kṛṣṇa. Instead, such a person prays to the Lord for the benediction of being able to spread His glories all over the world. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. A Kṛṣṇa conscious person does not even want to stop his cycle of birth and death. He simply prays, "I may take birth as You like, but my only prayer is that I may be engaged in Your service."

TEXT 46

ye vikṣiptendriya-dhiyo

devās te sva-hṛdi sthitam

na vindanti priyaṁ śaśvad

ātmānaṁ kim utāpare

SYNONYMS

ye-which personalities; vikṣipta-indriya-dhiyaḥ-whose senses, mind and intelligence are always agitated because of material conditions; devāḥ-like the demigods; te-such persons; sva-hṛdi-in the core of the heart; sthitam-situated; na-not; vindanti-know; priyam-the dearmost Personality of Godhead; śaśvat-constantly, eternally; ātmānam-the Supreme Personality of Godhead; kim uta-what to speak of; apare-others (like human beings).

Even though the demigods have the advantages of being situated in the higher planetary system, their minds, senses and intelligence are agitated by material conditions. Therefore, even such elevated persons fail to realize the Supreme Personality of Godhead, who is eternally situated in the core of the heart. What then is to be said of others, such as human beings, who have fewer advantages?

It is a fact that the Supreme Personality of Godhead is always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). But because of our material anxieties, which are inevitable in this material world, we cannot understand the Supreme Lord, although He is situated so near to us. For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Because in material conditions the mind and senses are always agitated, by the yogic procedures like dhāraṇā, āsana and dhyāna one must quiet the mind and concentrate it upon the Supreme Personality of Godhead. In other words, the yogic process is a material attempt to realize the Lord, whereas bhakti, devotional service, is the spiritual process by which to realize Him. Mahārāja Khaṭvāṅga accepted the spiritual path, and therefore he was no longer interested in anything material. Kṛṣṇa says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: "Only by devotional service can I be understood." One can understand Kṛṣṇa, the Parabrahman, the Supreme Personality of Godhead, only through devotional service. The Lord never says that one can understand Him by performing mystic yoga or by philosophically speculating. Bhakti is above all such material attempts. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11]. Bhakti is uncontaminated, being unalloyed even by jñāna or pious activities.

TEXT 47

atheśa-māyā-raciteṣu saṅgaṁ

guṇeṣu gandharva-puropameṣu

rūḍhaṁ prakṛtyātmani viśva-kartur

bhāvena hitvā tam ahaṁ prapadye

SYNONYMS

atha-therefore; īśa-māyā-by the external potency of the Supreme Personality of Godhead; raciteṣu-in things manufactured; saṅgam-attachment; guṇeṣu-in the modes of material nature; gandharva-pura-upameṣu-which are compared to the illusion of a gandharva-pura, a town or houses seen in the forest or on a hill; rūḍham-very powerful; prakṛtyā-by material nature; ātmani-unto the Supersoul; viśva-kartuḥ-of the creator of the whole universe; bhāvena-by devotional service; hitvā-giving up; tam-unto Him (the Lord); aham-I; prapadye-surrender.

Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead.

When passing through a mountainous region in an airplane, one may sometimes see a city in the sky with towers and palaces, or one may see similar things in a big forest. This is called a gandharva-pura, a phantasmagoria. This entire world resembles such a phantasmagoria, and every materially situated person has attachment for it. But Khaṭvāṅga Mahārāja, because of his advanced Kṛṣṇa consciousness, was not interested in such things. Even though a devotee may engage in apparently materialistic activities, he knows his position very well. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. If one engages all material things in relation with the loving service of the Lord, one is situated in yukta-vairāgya, proper renunciation. In this material world, nothing should be accepted for one's sense gratification: everything should be accepted for the service of the Lord. This is the mentality of the spiritual world. Mahārāja Khaṭvāṅga advises that one give up material attachments and surrender unto the Supreme Personality of Godhead. Thus one achieves success in life. This is pure bhakti-yoga, which involves vairāgya-vidyā-renunciation and knowledge.

vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madya 6.254]

"Let me surrender unto the Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He is the ocean of all mercy and has come down to teach us material detachment, learning and devotional service to Himself." (Caitanya-candrodaya-nāṭaka 6.74) Śrī Kṛṣṇa Caitanya Mahāprabhu inaugurated this movement of vairāgya-vidyā, by which one detaches himself from material existence and engages in loving devotional service. The Kṛṣṇa consciousness movement of devotional service is the only process by which to counteract our false prestige in this material world.

TEXT 48

iti vyavasito buddhyā

nārāyaṇa-gṛhītayā

hitvānya-bhāvam ajñānaṁ

tataḥ svaṁ bhāvam āsthitaḥ

SYNONYMS

iti-thus; vyavasitaḥ-having firmly decided; buddhyā-by proper intelligence; nārāyaṇa-gṛhītayā-completely controlled by the mercy of Nārāyaṇa, the Supreme Personality of Godhead; hitvā-giving up; anya-bhāvam-consciousness other than Kṛṣṇa consciousness; ajñānam-which is nothing but constant ignorance and darkness; tataḥ-thereafter; svam-his original position as an eternal servant of Kṛṣṇa; bhāvam-devotional service; āsthitaḥ-situated.

Thus Mahārāja Khaṭvāṅga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord.

When one actually becomes purely Kṛṣṇa conscious, no one has any right to rule over him. When situated in Kṛṣṇa consciousness, one is no longer in the darkness of ignorance, and when freed from all such darkness, one is situated in his original position. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. The living entity is eternally the servant of the Lord, and thus when he engages himself in the service of the Lord in all respects, he enjoys the perfection of life.

TEXT 49

yat tad brahma paraṁ sūkṣmam

aśūnyaṁ śūnya-kalpitam

bhagavān vāsudeveti

yaṁ gṛṇanti hi sātvatāḥ

SYNONYMS

yat-that which; tat-such; brahma param-Parabrahman, the Supreme Personality of Godhead, Kṛṣṇa; sūkṣmam-spiritual, beyond all material conceptions; aśūnyam-not impersonal or void; śūnya-kalpitam-imagined to be void by less intelligent men; bhagavān-the Supreme Personality of Godhead; vāsudeva-Kṛṣṇa; iti-thus; yam-whom; gṛṇanti-sing about; hi-indeed; sātvatāḥ-pure devotees.

The Supreme Personality of Godhead, Vāsudeva, Kṛṣṇa, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees.

As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

The Absolute Truth is realized in three phases-as Brahman, Paramātmā and Bhagavān. Bhagavān is the origin of everything. Brahman is a partial representation of Bhagavān, and Vāsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vāsudevaḥ samam iti), when one realizes that Vāsudeva is both Paramātmā and the impersonal Brahman, he is then in perfect knowledge. Kṛṣṇa is therefore described by Arjuna as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. The words paraṁ brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9], this means that the perfect devotee, after perfect realization, returns home, back to Godhead. Mahārāja Khaṭvāṅga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection.

Thus end the Bhaktivedanta purports of the Ninth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Aṁśumān."

Chapter Ten

The Pastimes of the Supreme Lord, Rāmacandra

This Tenth Chapter describes how Lord Rāmacandra appeared in the dynasty of Mahārāja Khaṭvāṅga. It also describes the Lord's activities, telling how He killed Rāvaṇa and returned to Ayodhyā, the capital of His kingdom.

The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was Raghu. The son of Raghu was Aja, the son of Aja was Daśaratha, and the son of Daśaratha was Lord Rāmacandra, the Supreme Personality of Godhead. When the Lord descended into this world in His full quadruple expansion-as Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna-great sages like Vālmīki who were actually in knowledge of the Absolute Truth described His transcendental pastimes. Śrīla Śukadeva Gosvāmī describes these pastimes in brief.

Lord Rāmacandra went with Viśvāmitra and killed Rākṣasas like Mārīca. After breaking the stout and strong bow known as Haradhanu, the Lord married mother Sītā and cut down the prestige of Paraśurāma. To obey the order of His father, He entered the forest, accompanied by Lakṣmaṇa and Sītā. There He cut off the nose of Śūrpaṇakhā and killed the associates of Rāvaṇa, headed by Khara and Dūṣaṇa. Rāvaṇa's kidnapping of Sītādevī was the beginning of this demon's misfortune. When Mārīca assumed the form of a golden deer, Lord Rāmacandra went to bring the deer to please Sītādevī, but in the meantime Rāvaṇa took advantage of the Lord's absence to kidnap her. When Sītādevī was kidnapped, Lord Rāmacandra, accompanied by Lakṣmaṇa, searched for her throughout the forest. In the course of this search, They met Jaṭāyu. Then the Lord killed the demon Kabandha and the commander Vāli and established a friendly relationship with Sugrīva. After organizing the military strength of the monkeys and going with them to the shore of the sea, the Lord awaited the arrival of Samudra, the ocean personified, but when Samudra did not come, the Lord, the master of Samudra, became angry. Then Samudra came to the Lord with great haste and surrendered to Him, wanting to help Him in every way. The Lord then attempted to bridge the ocean, and, with the help of advice from Vibhīṣaṇa, He attacked Rāvaṇa's capital, Laṅkā. Previously, Hanumān, the eternal servant of the Lord, had set fire to Laṅkā, and now, with the help of Lakṣmaṇa, the forces of Lord Rāmacandra killed all the Rākṣasa soldiers. Then Lord Rāmacandra personally killed Rāvaṇa. Mandodarī and other wives lamented for Rāvaṇa, and in accordance with Lord Rāmacandra's order, Vibhīṣaṇa performed the funeral ceremonies for all the dead in the family. Lord Rāmacandra then gave Vibhīṣaṇa the right to rule Laṅkā and also granted him a long duration of life. The Lord delivered Sītādevī from the Aśoka forest and carried her in a flower airplane to His capital Ayodhyā, where He was received by His brother Bharata. When Lord Rāmacandra entered Ayodhyā, Bharata brought His wooden shoes, Vibhīṣaṇa and Sugrīva held a whisk and fan, Hanumān carried an umbrella, Śatrughna carried the Lord's bow and two quivers, and Sītādevī carried a waterpot containing water from holy places. Aṅgada carried a sword, and Jāmbavān (Ṛkṣarāja) carried a shield. After Lord Rāmacandra, accompanied by Lord Lakṣmaṇa and mother Sītādevī, met all His relatives, the great sage Vasiṣṭha enthroned Him as King. The chapter ends with a short description of Lord Rāmacandra's rule in Ayodhyā.

TEXT 1

śrī-śuka uvāca

khaṭvāṅgād dīrghabāhuś ca

raghus tasmāt pṛthu-śravāḥ

ajas tato mahā-rājas

tasmād daśaratho 'bhavat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; khaṭvāṅgāt-from Mahārāja Khaṭvāṅga; dīrghabāhuḥ-the son named Dīrghabāhu; ca-and; raghuḥ tasmāt-from him Raghu was born; pṛthu-śravāḥ-saintly and celebrated; ajaḥ-the son named Aja; tataḥ-from him; mahā-rājaḥ-the great king called Mahārāja Daśaratha; tasmāt-from Aja; daśarathaḥ-by the name Daśaratha; abhavat-was born.

Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.

TEXT 2

tasyāpi bhagavān eṣa

sākṣād brahmamayo hariḥ

aṁśāṁśena caturdhāgāt

putratvaṁ prārthitaḥ suraiḥ

rāma-lakṣmaṇa-bharata-

śatrughnā iti saṁjñayā

SYNONYMS

tasya-of him, Mahārāja Daśaratha; api-also; bhagavān-the Supreme Personality of Godhead; eṣaḥ-all of them; sākṣāt-directly; brahma-mayaḥ-the Supreme Parabrahman, the Absolute Truth; hariḥ-the Supreme Personality of Godhead; aṁśa-aṁśena-by an expansion of a plenary portion; caturdhā-by fourfold expansions; agāt-accepted; putratvam-sonhood; prārthitaḥ-being prayed for; suraiḥ-by the demigods; rāma-Lord Rāmacandra; lakṣmaṇa-Lord Lakṣmaṇa; bharata-Lord Bharata; śatrughnāḥ-and Lord Śatrughna; iti-thus; saṁjñayā-by different names.

Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.

Lord Rāmacandra and His brothers, Lakṣmaṇa, Bharata and Śatrughna, are all viṣṇu-tattva, not jīva-tattva. The Supreme Personality of Godhead expands into many, many forms. Advaitam acyutam anādim ananta-rūpam [Bs 5.33]. Although they are one and the same, viṣṇu-tattva has many forms and incarnations. As confirmed in the Brahma-saṁhitā (5.39), rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. The Lord is situated in many forms, such as Rāma, Lakṣmaṇa, Bharata and Śatrughna, and these forms may exist in any part of His creation. All these forms exist permanently, eternally, as individual Personalities of Godhead, and they resemble many candles, all equally powerful. Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna, who, being viṣṇu-tattva, are all equally powerful, became the sons of Mahārāja Daśaratha in response to prayers by the demigods.

TEXT 3

tasyānucaritaṁ rājann

ṛṣibhis tattva-darśibhiḥ

śrutaṁ hi varṇitaṁ bhūri

tvayā sītā-pater muhuḥ

SYNONYMS

tasya-of Him, the Supreme Personality of Godhead Lord Rāmacandra and His brothers; anucaritam-transcendental activities; rājan-O King (Mahārāja Parīkṣit); ṛṣibhiḥ-by great sages or saintly persons; tattva-darśibhiḥ-by persons who know the Absolute Truth; śrutam-have all been heard; hi-indeed; varṇitam-as they have been so nicely described; bhūri-many; tvayā-by you; sītā-pateḥ-of Lord Rāmacandra, the husband of mother Sītā; muhuḥ-more than often.

O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.

Modern Rākṣasas, posing as educationally advanced merely because they have doctorates, have tried to prove that Lord Rāmacandra is not the Supreme Personality of Godhead but an ordinary person. But those who are learned and spiritually advanced will never accept such notions; they will accept the descriptions of Lord Rāmacandra and His activities only as presented by tattva-darśīs, those who know the Absolute Truth. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead advises:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Unless one is tattva-darśī, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead. Therefore although there are many so-called Rāmāyaṇas, or histories of Lord Rāmacandra's activities, some of them are not actually authoritative. Sometimes Lord Rāmacandra's activities are described in terms of one's own imaginations, speculations or material sentiments. But the characteristics of Lord Rāmacandra should not be handled as something imaginary. While describing the history of Lord Rāmacandra, Śukadeva Gosvāmī told Mahārāja Parīkṣit, "You have already heard about the activities of Lord Rāmacandra." Apparently, therefore, five thousand years ago there were many Rāmāyaṇas, or histories of Lord Rāmacandra's activities, and there are many still. But we must select only those books written by tattva-darśīs (jñāninas tattva-darśinaḥ), not the books of so-called scholars who claim knowledge only on the basis of a doctorate. This is a warning by Śukadeva Gosvāmī. Ṛṣibhis tattva-darśibhiḥ. Although the Rāmāyaṇa composed by Vālmīki is a huge literature, the same activities are summarized here by Śukadeva Gosvāmī in a few verses.

TEXT 4

gurv-arthe tyakta-rājyo vyacarad anuvanaṁ padma-padbhyāṁ priyāyāḥ

pāṇi-sparśākṣamābhyāṁ mṛjita-patha-rujo yo harīndrānujābhyām

vairūpyāc chūrpaṇakhyāḥ priya-viraha-ruṣāropita-bhrū-vijṛmbha-

trastābdhir baddha-setuḥ khala-dava-dahanaḥ kosalendro 'vatān naḥ

SYNONYMS

guru-arthe-for the sake of keeping the promise of His father; tyakta-rājyaḥ-giving up the position of king; vyacarat-wandered; anuvanam-from one forest to another; padma-padbhyām-by His two lotus feet; priyāyāḥ-with His very dear wife, mother Sītā; pāṇi-sparśa-akṣamābhyām-which were so delicate that they were unable to bear even the touch of Sītā's palm; mṛjita-patha-rujaḥ-whose fatigue due to walking on the street was diminished; yaḥ-the Lord who; harīndra-anujābhyām-accompanied by the king of the monkeys, Hanumān, and His younger brother Lakṣmaṇa; vairūpyāt-because of being disfigured; śūrpaṇakhyāḥ-of the Rākṣasī (demoness) named Śūrpaṇakhā; priya-viraha-being aggrieved by separation from His very dear wife; ruṣā āropita-bhrū-vijṛmbha-by flickering of His raised eyebrows in anger; trasta-fearing; abdhiḥ-the ocean; baddha-setuḥ-one who constructed a bridge over the ocean; khala-dava-dahanaḥ-killer of envious persons like Rāvaṇa, like a fire devouring a forest; kosala-indraḥ-the King of Ayodhyā; avatāt-be pleased to protect; naḥ-us.

To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā's palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.

TEXT 5

viśvāmitrādhvare yena

mārīcādyā niśā-carāḥ

paśyato lakṣmaṇasyaiva

hatā nairṛta-puṅgavāḥ

SYNONYMS

viśvāmitra-adhvare-in the sacrificial arena of the great sage Viśvāmitra; yena-by whom (Lord Rāmacandra); mārīca-ādyāḥ-headed by Mārīca; niśā-carāḥ-the uncivilized persons wandering at night in the darkness of ignorance; paśyataḥ lakṣmaṇasya-being seen by Lakṣmaṇa; eva-indeed; hatāḥ-were killed; nairṛta-puṅgavāḥ-the great chiefs of the Rākṣasas.

In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.

TEXTS 6–7

yo loka-vīra-samitau dhanur aiśam ugraṁ

sītā-svayaṁvara-gṛhe triśatopanītam

ādāya bāla-gaja-līla ivekṣu-yaṣṭiṁ

sajjyī-kṛtaṁ nṛpa vikṛṣya babhañja madhye

jitvānurūpa-guṇa-śīla-vayo 'ṅga-rūpāṁ

sītābhidhāṁ śriyam urasy abhilabdhamānām

mārge vrajan bhṛgupater vyanayat prarūḍhaṁ

darpaṁ mahīm akṛta yas trir arāja-bījām

SYNONYMS

yaḥ-Lord Rāmacandra who; loka-vīra-samitau-in the society or in the midst of many heroes of this world; dhanuḥ-the bow; aiśam-of Lord Śiva; ugram-very fierce; sītā-svayaṁvara-gṛhe-in the hall where mother Sītā stood to select her husband; triśata-upanītam-the bow carried by three hundred men; ādāya-taking (that bow); bāla-gaja-līlaḥ-acting like a baby elephant in a forest of sugarcane; iva-like that; ikṣu-yaṣṭim-a stick of sugarcane; sajjyī-kṛtam-fastened the string of the bow; nṛpa-O King; vikṛṣya-by bending; babhañja-broke it; madhye-in the middle; jitvā-gaining by victory; anurūpa-just befitting His position and beauty; guṇa-qualities; śīla-behavior; vayaḥ-age; aṅga-body; rūpām-beauty; sītā-abhidhām-the girl named Sītā; śriyam-the goddess of fortune; urasi-on the chest; abhilabdhamānām-had gotten her previously; mārge-on the way; vrajan-while walking; bhṛgupateḥ-of Bhṛgupati; vyanayat-destroyed; prarūḍham-rooted very deep; darpam-pride; mahīm-the earth; akṛta-finished; yaḥ-one who; triḥ-three times (seven); arāja-without a royal dynasty; bījām-seed.

O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā's home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.

TEXT 8

yaḥ satya-pāśa-parivīta-pitur nideśaṁ

straiṇasya cāpi śirasā jagṛhe sabhāryaḥ

rājyaṁ śriyaṁ praṇayinaḥ suhṛdo nivāsaṁ

tyaktvā yayau vanam asūn iva mukta-saṅgaḥ

SYNONYMS

yaḥ-Lord Rāmacandra who; satya-pāśa-parivīta-pituḥ-of His father, who was bound by the promise to his wife; nideśam-the order; straiṇasya-of the father who was very much attached to his wife; ca-also; api-indeed; śirasā-on His head; jagṛhe-accepted; sa-bhāryaḥ-with His wife; rājyam-the kingdom; śriyam-opulence; praṇayinaḥ-relatives; suhṛdaḥ-friends; nivāsam-residence; tyaktvā-giving up; yayau-went; vanam-to the forest; asūn-life; iva-like; mukta-saṅgaḥ-a liberated soul.

Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.

Mahārāja Daśaratha had three wives. One of them, Kaikeyī, served him very pleasingly, and he therefore wanted to give her a benediction. Kaikeyī, however, said that she would ask for the benediction when it was necessary. At the time of the coronation of Prince Rāmacandra, Kaikeyī requested her husband to enthrone her son Bharata and send Rāmacandra to the forest. Mahārāja Daśaratha, being bound by his promise, ordered Rāmacandra to go to the forest, according to the dictation of his beloved. And the Lord, as an obedient son, accepted the order immediately. He left everything without hesitation, just as a liberated soul or great yogī gives up his life without material attraction.

TEXT 9

rakṣaḥ-svasur vyakṛta rūpam aśuddha-buddhes

tasyāḥ khara-triśira-dūṣaṇa-mukhya-bandhūn

jaghne caturdaśa-sahasram apāraṇīya-

kodaṇḍa-pāṇir aṭamāna uvāsa kṛcchram

SYNONYMS

rakṣaḥ-svasuḥ-of Śūrpaṇakhā, the sister of the Rākṣasa (Rāvaṇa); vyakṛta-(Lord Rāma) deformed; rūpam-the form; aśuddha-buddheḥ-because her intelligence was polluted by lusty desires; tasyāḥ-of her; khara-triśira-dūṣaṇa-mukhya-bandhūn-many friends, headed by Khara, Triśira and Dūṣaṇa; jaghne-He (Lord Rāmacandra) killed; caturdaśa-sahasram-fourteen thousand; apāraṇīya-invincible; kodaṇḍa-bows and arrows; pāṇiḥ-in His hand; aṭamānaḥ-wandering in the forest; uvāsa-lived there; kṛcchram-with great difficulties.

While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa's sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.

TEXT 10

sītā-kathā-śravaṇa-dīpita-hṛc-chayena

sṛṣṭaṁ vilokya nṛpate daśa-kandhareṇa

jaghne 'dbhutaiṇa-vapuṣāśramato 'pakṛṣṭo

mārīcam āśu viśikhena yathā kam ugraḥ

SYNONYMS

sītā-kathā-topics about Sītādevī; śravaṇa-by hearing; dīpita-agitated; hṛt-śayena-lusty desires within the mind of Rāvaṇa; sṛṣṭam-created; vilokya-seeing that; nṛpate-O King Parīkṣit; daśa-kandhareṇa-by Rāvaṇa, who had ten heads; jaghne-the Lord killed; adbhuta-eṇa-vapuṣā-by a deer made of gold; āśramataḥ-from His residence; apakṛṣṭaḥ-distracted to a distance; mārīcam-the demon Mārīca, who assumed the form of a golden deer; āśu-immediately; viśikhena-by a sharp arrow; yathā-as; kam-Dakṣa; ugraḥ-Lord Śiva.

O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.

TEXT 11

rakṣo-'dhamena vṛkavad vipine 'samakṣaṁ

vaideha-rāja-duhitary apayāpitāyām

bhrātrā vane kṛpaṇavat priyayā viyuktaḥ

strī-saṅgināṁ gatim iti prathayaṁś cacāra

SYNONYMS

rakṣaḥ-adhamena-by the most wicked among Rākṣasas, Rāvaṇa; vṛka-vat-like a tiger; vipine-in the forest; asamakṣam-unprotected; vaideha-rāja-duhitari-by this condition of mother Sītā, the daughter of the King of Videha; apayāpitāyām-having been kidnapped; bhrātrā-with His brother; vane-in the forest; kṛpaṇa-vat-as if a very distressed person; priyayā-by his dear wife; viyuktaḥ-separated; strī-saṅginām-of persons attracted to or connected with women; gatim-destination; iti-thus; prathayan-giving an example; cacāra-wandered.

When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.

In this verse the words strī-saṅgināṁ gatim iti indicate that the condition of a person attached to women was shown by the Lord Himself. According to moral instructions, gṛhe nārīṁ vivarjayet: when one goes on a tour, one should not bring his wife. Formerly men used to travel without conveyances, but still, as far as possible, when one leaves home one should not take his wife with him, especially if one is in such a condition as Lord Rāmacandra when banished by the order of His father. Whether in the forest or at home, if one is attached to women this attachment is always troublesome, as shown by the Supreme Personality of Godhead by His personal example.

Of course, this is the material side of strī-saṅgī, but the situation of Lord Rāmacandra is spiritual, for He does not belong to the material world. Nārāyaṇaḥ paro 'vyaktāt: Nārāyaṇa is beyond the material creation. Because He is the creator of the material world, He is not subject to the conditions of the material world. The separation of Lord Rāmacandra from Sītā is spiritually understood as vipralambha, which is an activity of the hlādinī potency of the Supreme Personality of Godhead belonging to the śṛṅgāra-rasa, the mellow of conjugal love in the spiritual world. In the spiritual world the Supreme Personality of Godhead has all the dealings of love, displaying the symptoms called sāttvika, sañcārī, vilāpa, mūrcchā and unmāda. Thus when Lord Rāmacandra was separated from Sītā, all these spiritual symptoms were manifested. The Lord is neither impersonal nor impotent. Rather, He is sac-cid-ānanda-vigraha [Bs. 5.1], the eternal form of knowledge and bliss. Thus He has all the symptoms of spiritual bliss. Feeling separation from one's beloved is also an item of spiritual bliss. As explained by Śrīla Svarūpa Dāmodara Gosvāmī, rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ: the dealings of love between Rādhā and Kṛṣṇa are displayed as the pleasure potency of the Lord. The Lord is the original source of all pleasure, the reservoir of all pleasure. Lord Rāmacandra, therefore, manifested the truth both spiritually and materially. Materially those who are attached to women suffer, but spiritually when there are feelings of separation between the Lord and His pleasure potency the spiritual bliss of the Lord increases. This is further explained in Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

One who does not know the spiritual potency of the Supreme Personality of Godhead thinks of the Lord as an ordinary human being. But the Lord's mind, intelligence and senses can never be affected by material conditions. This fact is further explained in the Skanda Purāṇa, as quoted by Madhvācārya:

nitya-pūrṇa-sukha-jñāna-
svarūpo 'sau yato vibhuḥ
ato 'sya rāma ity ākhyā
tasya duḥkhaṁ kuto 'ṇv api

tathāpi loka-śikṣārtham
aduḥkho duḥkha-vartivat
antarhitāṁ loka-dṛṣṭyā
sītām āsīt smarann iva

jñāpanārthaṁ punar nitya-
sambandhaḥ svātmanaḥ śriyāḥ
ayodhyāyā vinirgacchan
sarva-lokasya ceśvaraḥ
pratyakṣaṁ tu śriyā sārdhaṁ
jagāmānādir avyayaḥ

nakṣatra-māsa-gaṇitaṁ
trayodaśa-sahasrakam
brahmaloka-samaṁ cakre
samastaṁ kṣiti-maṇḍalam

rāmo rāmo rāma iti
sarveṣām abhavat tadā
sarvoramamayo loko
yadā rāmas tv apālayat

It was actually impossible for Rāvaṇa to take away Sītā. The form of Sītā taken by Rāvaṇa was an illusory representation of mother Sītā-maya-sītā. When Sītā was tested in the fire, this māyā-sītā was burnt, and the real Sītā came out of the fire.

A further understanding to be derived from this example is that a woman, however powerful she may be in the material world, must be given protection, for as soon as she is unprotected she will be exploited by Rākṣasas like Rāvaṇa. Here the words vaideha-rāja-duhitari indicate that before mother Sītā was married to Lord Rāmacandra she was protected by her father, Vaideha-rāja. And when she was married she was protected by her husband. Therefore the conclusion is that a woman should always be protected. According to the Vedic rule, there is no scope for a woman's being independent (asamakṣam), for a woman cannot protect herself independently.

TEXT 12

dagdhvātma-kṛtya-hata-kṛtyam ahan kabandhaṁ

sakhyaṁ vidhāya kapibhir dayitā-gatiṁ taiḥ

buddhvātha vālini hate plavagendra-sainyair

velām agāt sa manujo 'ja-bhavārcitāṅghriḥ

SYNONYMS

dagdhvā-by burning; ātma-kṛtya-hata-kṛtyam-after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's cause; ahan-killed; kabandham-the demon Kabandha; sakhyam-friendship; vidhāya-after creating; kapibhiḥ-with the monkey chiefs; dayitā-gatim-the arrangement for delivering Sītā; taiḥ-by them; buddhvā-knowing; atha-thereafter; vālini hate-when Vāli had been killed; plavaga-indra-sainyaiḥ-with the help of the soldiers of the monkeys; velām-to the beach of the ocean; agāt-went; saḥ-He, Lord Rāmacandra; manu-jaḥ-appearing as a human being; aja-by Lord Brahmā; bhava-and by Lord Śiva; arcita-aṅghriḥ-whose lotus feet are worshiped.

Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.

When Rāvaṇa kidnapped Sītā, he was obstructed on the way by Jaṭāyu, a large bird. But the powerful Rāvaṇa defeated Jaṭāyu in the fight and cut his wing. When Rāmacandra was searching for Sītā, He found Jaṭāyu almost dead and was informed that Sītā has been carried off by Rāvaṇa. When Jaṭāyu died, Lord Rāmacandra did the duty of a son by performing the funeral ceremony, and then He made friends with the monkeys to deliver Sītādevī.

TEXT 13

yad-roṣa-vibhrama-vivṛtta-kaṭākṣa-pāta-

sambhrānta-nakra-makaro bhaya-gīrṇa-ghoṣaḥ

sindhuḥ śirasy arhaṇaṁ parigṛhya rūpī

pādāravindam upagamya babhāṣa etat

SYNONYMS

yat-roṣa-whose anger; vibhrama-induced by; vivṛtta-turned; kaṭākṣa-pāta-by the glance; sambhrānta-agitated; nakra-crocodiles; makaraḥ-and sharks; bhaya-gīrṇa-ghoṣaḥ-whose loud sound was silenced through fear; sindhuḥ-the ocean; śirasi-on his head; arhaṇam-all paraphernalia for worshiping the Lord; parigṛhya-carrying; rūpī-taking form; pāda-aravindam-the lotus feet of the Lord; upagamya-reaching; babhāṣa-said; etat-the following.

After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord's lotus feet, the personified ocean spoke as follows.

TEXT 14

na tvāṁ vayaṁ jaḍa-dhiyo nu vidāma bhūman

kūṭa-stham ādi-puruṣaṁ jagatām adhīśam

yat-sattvataḥ sura-gaṇā rajasaḥ prajeśā

manyoś ca bhūta-patayaḥ sa bhavān guṇeśaḥ

SYNONYMS

na-not; tvām-Your Lordship; vayam-we; jaḍa-dhiyaḥ-dull-minded, possessing blunt intelligence; nu-indeed; vidāmaḥ-can know; bhūman-O Supreme; kūṭa-stham-within the core of the heart; ādi-puruṣam-the original Personality of Godhead; jagatām-of the universes, which progressively go on; adhīśam-the supreme master; yat-fixed under Your direction; sattvataḥ-infatuated with sattva-guṇa; sura-gaṇāḥ-such demigods; rajasaḥ-infatuated with rajo-guṇa; prajā-īśāḥ-the Prajāpatis; manyoḥ-influenced by tamo-guṇa; ca-and; bhūta-patayaḥ-rulers of ghosts; saḥ-such a personality; bhavān-Your Lordship; guṇa-īśaḥ-the master of all three modes of material nature.

O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.

The word jaḍa-dhiyaḥ refers to intelligence like that of an animal. A person with such intelligence cannot understand the Supreme Personality of Godhead. Without being beaten, an animal cannot understand the purpose of a man. Similarly, those who are dull-minded cannot understand the Supreme Personality of Godhead, but when punished severely by the modes of material nature, they begin to understand Him. A Hindi poet has said:

duḥkha se saba hari bhaje
sukha se bhaje koī
sukha se agar hari bhaje
duḥkha kāthāṅ se haya

When one is distressed he goes to the church or temple to worship the Lord, but when opulent he forgets the Lord. Therefore, punishment by the Lord through material nature is necessary in human society, for without it men forget the supremacy of the Lord due to their dull, blunt intelligence.

TEXT 15

kāmaṁ prayāhi jahi viśravaso 'vamehaṁ

trailokya-rāvaṇam avāpnuhi vīra patnīm

badhnīhi setum iha te yaśaso vitatyai

gāyanti dig-vijayino yam upetya bhūpāḥ

SYNONYMS

kāmam-as You like; prayāhi-You may go over my water; jahi-just conquer; viśravasaḥ-of Viśravā Muni; avameham-pollution, like urine; trailokya-for the three worlds; rāvaṇam-the person known as Rāvaṇa, the cause of weeping; avāpnuhi-regain; vīra-O great hero; patnīm-Your wife; badhnīhi-just construct; setum-a bridge; iha-here (on this water); te-of Your good self; yaśasaḥ-fame; vitatyai-to expand; gāyanti-will glorify; dik-vijayinaḥ-great heroes who have conquered all directions; yam-which (bridge); upetya-coming near; bhūpāḥ-great kings.

My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.

It is said that a son and urine emanate from the same source-the genitals. When a son is a devotee or a great learned person, the seminal discharge for begetting a son is successful, but if the son is unqualified and brings no glory to his family, he is no better than urine. Here Rāvaṇa is compared to urine because he was a cause of disturbances to the three worlds. Thus the ocean personified wanted him killed by Lord Rāmacandra.

One feature of the Supreme Personality of Godhead Lord Rāmacandra is omnipotence. The Lord can act without regard to material impediments or inconveniences, but to prove that He is the Supreme Personality of Godhead and was not merely advertised as Godhead or elected by popular vote, He constructed a wonderful bridge over the ocean. Nowadays it has become fashionable to create some artificial God who performs no uncommon activities; a little magic will bewilder a foolish person into selecting an artificial God because he does not understand how powerful God is. Lord Rāmacandra, however, constructed a bridge over the water with stone by making the stone float. This is proof of God's uncommonly wonderful power. Why should someone be accepted as God without displaying extraordinary potency by doing something never to be done by any common man? We accept Lord Rāmacandra as the Supreme Personality of Godhead because He constructed this bridge, and we accept Lord Kṛṣṇa as the Supreme Personality of Godhead because He lifted Govardhana Hill when He was only seven years old. We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord's activities are all mentioned in the śāstras, and after one understands them one can accept the Lord as He is.

TEXT 16

baddhvodadhau raghu-patir vividhādri-kūṭaiḥ

setuṁ kapīndra-kara-kampita-bhūruhāṅgaiḥ

sugrīva-nīla-hanumat-pramukhair anīkair

laṅkāṁ vibhīṣaṇa-dṛśāviśad agra-dagdhām

SYNONYMS

baddhvā-after constructing; udadhau-in the water of the ocean; raghu-patiḥ-Lord Rāmacandra; vividha-varieties of; adri-kūṭaiḥ-with peaks of great mountains; setum-a bridge; kapi-indra-of powerful monkeys; kara-kampita-moved by the great hands; bhūruha-aṅgaiḥ-with the trees and plants; sugrīva-Sugrīva; nīla-Nīla; hanumat-Hanumān; pramukhaiḥ-led by; anīkaiḥ-with such soldiers; laṅkām-Laṅkā, the kingdom of Rāvaṇa; vibhīṣaṇa-dṛśā-by the direction of Vibhīṣaṇa, the brother of Rāvaṇa; āviśat-entered; agra-dagdhām-which was previously burnt (by the monkey soldier Hanumān).

Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa's brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa's kingdom, Laṅkā, which had previously been burnt by Hanumān.

Great mountain peaks covered with trees and plants were thrown into the sea by the monkey soldiers and began to float by the supreme will of the Lord. By the supreme will of the Lord, many great planets float weightlessly in space like swabs of cotton. If this is possible, why should great mountain peaks not be able to float on water? This is the omnipotence of the Supreme Personality of Godhead. He can do anything and everything He likes, because He is not under the control of the material nature; indeed, material nature is controlled by Him. Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: [Bg. 9.10] only under His direction does prakṛti, or material nature, work. Similar information is given in the Brahma-saṁhitā (5.52):

yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Describing how material nature works, the Brahma-saṁhitā says that the sun moves as desired by the Supreme Personality of Godhead. Consequently, for Lord Rāmacandra to construct a bridge over the Indian Ocean with the help of monkey soldiers who threw great mountain peaks into the water is not at all wonderful; it is wonderful only in the sense that it has kept the name and fame of Lord Rāmacandra eternally celebrated.

TEXT 17

sā vānarendra-bala-ruddha-vihāra-koṣṭha-

śrī-dvāra-gopura-sado-valabhī-viṭaṅkā

nirbhajyamāna-dhiṣaṇa-dhvaja-hema-kumbha-

śṛṅgāṭakā gaja-kulair hradinīva ghūrṇā

SYNONYMS

sā-the place known as Laṅkā; vānara-indra-of the great chiefs of the monkeys; bala-by the strength; ruddha-stopped, encircled; vihāra-pleasure houses; koṣṭha-the places where food grains were stocked; śrī-the treasury houses; dvāra-the doors of palaces; gopura-the gates of the city; sadaḥ-the assembly houses; valabhī-the frontage of great palaces; viṭaṅkā-the rest houses for the pigeons; nirbhajyamāna-in the process of being dismantled; dhiṣaṇa-platforms; dhvaja-the flags; hema-kumbha-golden waterpots on the domes; śṛṅgāṭakā-and the crossroads; gaja-kulaiḥ-by herds of elephants; hradinī-a river; iva-like; ghūrṇā-agitated.

After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city's crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.

TEXT 18

rakṣaḥ-patis tad avalokya nikumbha-kumbha-

dhūmrākṣa-durmukha-surāntaka-narāntakādīn

putraṁ prahastam atikāya-vikampanādīn

sarvānugān samahinod atha kumbhakarṇam

SYNONYMS

rakṣaḥ-patiḥ-the master of the Rākṣasas (Rāvaṇa); tat-such disturbances; avalokya-after seeing; nikumbha-Nikumbha; kumbha-Kumbha; dhūmrākṣa-Dhūmrākṣa; durmukha-Durmukha; surāntaka-Surāntaka; narāntaka-Narāntaka; ādīn-all of them together; putram-his son, Indrajit; prahastam-Prahasta; atikāya-Atikāya; vikampana-Vikampana; ādīn-all of them together; sarva-anugān-all followers of Rāvaṇa; samahinot-ordered (to fight with the enemies); atha-at last; kumbhakarṇam-Kumbhakarṇa, the most important brother.

When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.

TEXT 19

tāṁ yātudhāna-pṛtanām asi-śūla-cāpa-

prāsarṣṭi-śaktiśara-tomara-khaḍga-durgām

sugrīva-lakṣmaṇa-marutsuta-gandhamāda-

nīlāṅgadarkṣa-panasādibhir anvito 'gāt

SYNONYMS

tām-all of them; yātudhāna-pṛtanām-the soldiers of the Rākṣasas; asi-by swords; śūla-by lances; cāpa-by bows; prāsa-ṛṣṭi-prāsa weapons and ṛṣṭi weapons; śakti-śara-śakti arrows; tomara-tomara weapons; khaḍga-by a type of sword; durgām-all invincible; sugrīva-by the monkey named Sugrīva; lakṣmaṇa-by Lord Rāmacandra's younger brother; marut-suta-by Hanumān; gandhamāda-by Gandhamāda, another monkey; nīla-by the monkey named Nīla; aṅgada-Aṅgada; ṛkṣa-Ṛkṣa; panasa-Panasa; ādibhiḥ-and by other soldiers; anvitaḥ-being surrounded, Lord Rāmacandra; agāt-came in front of (for the sake of fighting).

Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.

TEXT 20

te 'nīkapā raghupater abhipatya sarve

dvandvaṁ varūtham ibha-patti-rathāśva-yodhaiḥ

jaghnur drumair giri-gadeṣubhir aṅgadādyāḥ

sītābhimarṣa-hata-maṅgala-rāvaṇeśān

SYNONYMS

te-all of them; anīka-pāḥ-the commanders of the soldiers; raghupateḥ-of Lord Śrī Rāmacandra; abhipatya-chasing the enemy; sarve-all of them; dvandvam-fighting; varūtham-the soldiers of Rāvaṇa; ibha-by elephants; patti-by infantry; ratha-by chariots; aśva-by horses; yodhaiḥ-by such warriors; jaghnuḥ-killed them; drumaiḥ-by throwing big trees; giri-by peaks of mountains; gadā-by clubs; iṣubhiḥ-by arrows; aṅgada-ādyāḥ-all the soldiers of Lord Rāmacandra, headed by Aṅgada and others; sītā-of mother Sītā; abhimarṣa-by the anger; hata-had been condemned; maṅgala-whose auspiciousness; rāvaṇa-īśān-the followers or dependents of Rāvaṇa.

Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa's soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.

The soldiers Lord Rāmacandra recruited in the jungle were all monkeys and did not have proper equipment with which to fight the soldiers of Rāvaṇa, for Rāvaṇa's soldiers were equipped with weapons of modern warfare whereas the monkeys could only throw stones, mountain peaks and trees. It was only Lord Rāmacandra and Lakṣmaṇa who shot some arrows. But because the soldiers of Rāvaṇa were condemned by the curse of mother Sītā, the monkeys were able to kill them simply by throwing stones and trees. There are two kinds of strength-daiva and puruṣākāra. Daiva refers to the strength achieved from the Transcendence, and puruṣākāra refers to the strength organized by one's own intelligence and power. Transcendental power is always superior to the power of the materialist. Depending on the mercy of the Supreme Lord, one must fight one's enemies even though one may not be equipped with modern weapons. Therefore Kṛṣṇa instructed Arjuna, mām anusmara yudhya ca: [Bg. 8.7] "Think of Me and fight." We should fight our enemy to the best of our ability, but for victory we must depend on the mercy of the Supreme Personality of Godhead.

TEXT 21

rakṣaḥ-patiḥ sva-bala-naṣṭim avekṣya ruṣṭa

āruhya yānakam athābhisasāra rāmam

svaḥ-syandane dyumati mātalinopanīte

vibhrājamānam ahanan niśitaiḥ kṣurapraiḥ

SYNONYMS

rakṣaḥ-patiḥ-the leader of the Rākṣasas, Rāvaṇa; sva-bala-naṣṭim-the destruction of his own soldiers; avekṣya-after observing; ruṣṭaḥ-became very angry; āruhya-riding on; yānakam-his beautiful airplane decorated with flowers; atha-thereafter; abhisasāra-proceeded toward; rāmam-Lord Rāmacandra; svaḥ-syandane-in the celestial chariot of Indra; dyumati-glittering; mātalinā-by Mātali, the chariot driver of Indra; upanīte-having been brought; vibhrājamānam-Lord Rāmacandra, as if brilliantly illuminating; ahanat-Rāvaṇa struck him; niśitaiḥ-very sharp; kṣurapraiḥ-with arrows.

Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.

TEXT 22

rāmas tam āha puruṣāda-purīṣa yan naḥ

kāntāsamakṣam asatāpahṛtā śvavat te

tyakta-trapasya phalam adya jugupsitasya

yacchāmi kāla iva kartur alaṅghya-vīryaḥ

SYNONYMS

rāmaḥ-Lord Rāmacandra; tam-unto him, Rāvaṇa; āha-said; puruṣa-ada-purīṣa-you are the stool of the man-eaters (Rākṣasas); yat-because; naḥ-My; kāntā-wife; asamakṣam-helpless because of My absence; asatā-by you, the most sinful; apahṛtā-was kidnapped; śva-vat-like a dog who takes food from the kitchen in the absence of the proprietor; te-of you; tyakta-trapasya-because you are shameless; phalam adya-I shall give you the result today; jugupsitasya-of you, the most abominable; yacchāmi-I shall punish you; kālaḥ iva-like death; kartuḥ-of you, who are the performer of all sinful activities; alaṅghya-vīryaḥ-but I, being omnipotent, never fail in My attempt.

Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.

Na ca daivāt paraṁ balam: no one can surpass the strength of the Transcendence. Rāvaṇa was so sinful and shameless that he did not know what the result would be of kidnapping mother Sītā, the pleasure potency of Rāmacandra. This is the disqualification of the Rākṣasas. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram [Bg. 16.8]. The Rākṣasas are unaware that the Supreme Lord is the ruler of the creation. They think that everything has come about by chance or accident and that there is no ruler, king or controller. Therefore the Rākṣasas act independently, as they like, going even so far as to kidnap the goddess of fortune. This policy of Rāvaṇa's is extremely dangerous for the materialist; indeed, it brings ruin to the materialistic civilization. Nonetheless, because atheists are Rākṣasas, they dare to do things that are most abominable, and thus they are punished without fail. Religion consists of the orders of the Supreme Lord, and one who carries out these orders is religious. One who fails to carry out the Lord's orders is irreligious, and he is to be punished.

TEXT 23

evaṁ kṣipan dhanuṣi sandhitam utsasarja

bāṇaṁ sa vajram iva tad-dhṛdayaṁ bibheda

so 'sṛg vaman daśa-mukhair nyapatad vimānād

dhāheti jalpati jane sukṛtīva riktaḥ

SYNONYMS

evam-in this way; kṣipan-chastising (Rāvaṇa); dhanuṣi-on the bow; sandhitam-fixed an arrow; utsasarja-released (toward him); bāṇam-the arrow; saḥ-that arrow; vajram iva-like a thunderbolt; tat-hṛdayam-the heart of Rāvaṇa; bibheda-pierced; saḥ-he, Rāvaṇa; asṛk-blood; vaman-vomiting; daśa-mukhaiḥ-through the ten mouths; nyapatat-fell down; vimānāt-from his airplane; hāhā-alas, what happened; iti-thus; jalpati-roaring; jane-when all the people present there; sukṛtī iva-like a pious man; riktaḥ-when the results of his pious activities are finished.

After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa's heart like a thunderbolt. Upon seeing this, Rāvaṇa's followers raised a tumultuous sound, crying, "Alas! Alas! What has happened? What has happened?" as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.

In Bhagavad-gītā (9.21) it is said, kṣīṇe puṇye martya-lokaṁ viśanti: "When the results of their pious activities are exhausted, those who have enjoyed in the heavenly planets fall again to earth." The fruitive activities of this material world are such that whether one acts piously or impiously one must remain within the material world according to different conditions, for neither pious nor impious actions can relieve one from māyā's clutches of repeated birth and death. Somehow or other, Rāvaṇa was raised to an exalted position as the king of a great kingdom with all material opulences, but because of his sinful act of kidnapping mother Sītā, all the results of his pious activities were destroyed. If one offends an exalted personality, especially the Supreme Personality of Godhead, one certainly becomes most abominable; bereft of the results of pious activities, one must fall down like Rāvaṇa and other demons. It is therefore advised that one transcend both pious and impious activities and remain in the pure state of freedom from all designations (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]). When one is fixed in devotional service, he is above the material platform. On the material platform there are higher and lower positions, but when one is above the material platform he is always fixed in a spiritual position (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Rāvaṇa or those like him may be very powerful and opulent in this material world, but theirs is not a secure position, because, after all, they are bound by the results of their karma (karmaṇā daiva-netreṇa). We should not forget that we are completely dependent on the laws of nature.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." (Bg. 3.27) One should not be proud of one's exalted position and act like Rāvaṇa, thinking oneself independent of material nature's laws.

TEXT 24

tato niṣkramya laṅkāyā

yātudhānyaḥ sahasraśaḥ

mandodaryā samaṁ tatra

prarudantya upādravan

SYNONYMS

tataḥ-thereafter; niṣkramya-coming out; laṅkāyāḥ-from Laṅkā; yātudhānyaḥ-the wives of the Rākṣasas; sahasraśaḥ-by thousands and thousands; mandodaryā-headed by Mandodarī, the wife of Rāvaṇa; samam-with; tatra-there; prarudantyaḥ-crying in lamentation; upādravan-came near (their dead husbands).

Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.

TEXT 25

svān svān bandhūn pariṣvajya

lakṣmaṇeṣubhir arditān

ruruduḥ susvaraṁ dīnā

ghnantya ātmānam ātmanā

SYNONYMS

svān svān-their own respective husbands; bandhūn-friends; pariṣvajya-embracing; lakṣmaṇa-iṣubhiḥ-by the arrows of Lakṣmaṇa; arditān-who were killed; ruruduḥ-all the wives cried piteously; su-svaram-it was very sweet to hear; dīnāḥ-very poor; ghnantyaḥ-striking; ātmānam-their breasts; ātmanā-by themselves.

Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.

TEXT 26

hā hatāḥ sma vayaṁ nātha

loka-rāvaṇa rāvaṇa

kaṁ yāyāc charaṇaṁ laṅkā

tvad-vihīnā parārditā

SYNONYMS

hā-alas; hatāḥ-killed; sma-in the past; vayam-all of us; nātha-O protector; loka-rāvaṇa-O husband, who created the crying of so many other people; rāvaṇa-O Rāvaṇa, one who can cause crying of others; kam-unto whom; yāyāt-will go; śaraṇam-shelter; laṅkā-the state of Laṅkā; tvat-vihīnā-being bereft of your good self; para-arditā-being defeated by the enemies.

O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?

Rāvaṇa's wife Mandodarī and the other wives knew very well how cruel a person Rāvaṇa was. The very word "Rāvaṇa" means "one who causes crying for others." Rāvaṇa continuously caused trouble for others, but when his sinful activities culminated in giving trouble to Sītādevī, he was killed by Lord Rāmacandra.

TEXT 27

na vai veda mahā-bhāga

bhavān kāma-vaśaṁ gataḥ

tejo 'nubhāvaṁ sītāyā

yena nīto daśām imām

SYNONYMS

na-not; vai-indeed; veda-did know; mahā-bhāga-O greatly fortunate one; bhavān-yourself; kāma-vaśam-influenced by lusty desires; gataḥ-having become; tejaḥ-by influence; anubhāvam-as a result of such influence; sītāyāḥ-of mother Sītā; yena-by which; nītaḥ-brought into; daśām-condition; imām-like this (destruction).

O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.

Not only was mother Sītā powerful, but any woman who follows in the footsteps of mother Sītā can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, mother Sītā is among them. Mandodarī, the wife of Rāvaṇa, was also very chaste. Similarly, Draupadī was one of five exalted chaste women. As a man must follow great personalities like Brahmā and Nārada, a woman must follow the path of such ideal women as Sītā, Mandodarī and Draupadī. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power. It is a moral principle that one should not be influenced by lusty desires for another's wife. Mātṛvat para-dāreṣu: an intelligent person must look upon another's wife as being like his mother. This is a moral injunction from Cāṇakya-śloka (10).

mātṛvat para-dāreṣu
para-dravyeṣu loṣṭravat
ātmavat sarva-bhūteṣu
yaḥ paśyati sa paṇḍitaḥ

"One who considers another's wife as his mother, another's possessions as a lump of dirt and treats all other living beings as he would himself, is considered to be learned." Thus Rāvaṇa was condemned not only by Lord Rāmacandra but even by his own wife, Mandodarī. Because she was a chaste woman, she knew the power of another chaste woman, especially such a wife as mother Sītādevī.

TEXT 28

kṛtaiṣā vidhavā laṅkā

vayaṁ ca kula-nandana

dehaḥ kṛto 'nnaṁ gṛdhrāṇām

ātmā naraka-hetave

SYNONYMS

kṛtā-made by you; eṣā-all of this; vidhavā-without a protector; laṅkā-the state of Laṅkā; vayam ca-and us; kula-nandana-O pleasure of the Rākṣasas; dehaḥ-the body; kṛtaḥ-made by you; annam-eatable; gṛdhrāṇām-of the vultures; ātmā-and your soul; naraka-hetave-for going to hell.

O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.

One who follows the path of Rāvaṇa is condemned in two ways: his body is fit to be eaten by dogs and vultures, and the soul goes to hell. As stated by the Lord Himself in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." Thus the destination of godless atheists such as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and Dantavakra is a hellish condition of life. Mandodarī, the wife of Rāvaṇa, could understand all this because she was a chaste woman. Although lamenting for the death of her husband, she knew what would happen to his body and soul, for although one cannot see directly with one's material eyes, one can see with eyes of knowledge (paśyanti jñāna-cakṣuṣaḥ). In Vedic history there are many instances of how one becomes godless and is condemned by the laws of nature.

TEXT 29

śrī-śuka uvāca

svānāṁ vibhīṣaṇaś cakre

kosalendrānumoditaḥ

pitṛ-medha-vidhānena

yad uktaṁ sāmparāyikam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; svānām-of his own family members; vibhīṣaṇaḥ-Vibhīṣaṇa, the brother of Rāvaṇa and devotee of Lord Rāmacandra; cakre-executed; kosala-indra-anumoditaḥ-approved by the King of Kosala, Lord Rāmacandra; pitṛ-medha-vidhānena-by the funeral ceremony performed by the son after the death of his father or some family member; yat uktam-which have been prescribed; sāmparāyikam-duties to be performed after a person's death to save him from the path to hell.

Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.

After giving up the body, one is transferred to another body, but sometimes, if one is too sinful, he is checked from transmigrating to another body, and thus he becomes a ghost. To save a diseased person from ghostly life, the funeral ceremony, or śrāddha ceremony, as prescribed in authorized śāstra, must be performed. Rāvaṇa was killed by Lord Rāmacandra and was destined for hellish life, but by Lord Rāmacandra's advice, Vibhīṣaṇa, Rāvaṇa's brother, performed all the duties prescribed in relation to the dead. Thus Lord Rāmacandra was kind to Rāvaṇa even after Rāvaṇa's death.

TEXT 30

tato dadarśa bhagavān

aśoka-vanikāśrame

kṣāmāṁ sva-viraha-vyādhiṁ

śiṁśapā-mūlam-āśritām

SYNONYMS

tataḥ-thereafter; dadarśa-saw; bhagavān-the Supreme Personality of Godhead; aśoka-vanika-āśrame-in a small cottage in the forest of Aśoka trees; kṣāmām-very lean and thin; sva-viraha-vyādhim-suffering from the disease of separation from Lord Rāmacandra; śiṁśapā-of the tree known as Siṁśapā; mūlam-the root; āśritām-taking shelter of.

Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.

TEXT 31

rāmaḥ priyatamāṁ bhāryāṁ

dīnāṁ vīkṣyānvakampata

ātma-sandarśanāhlāda-

vikasan-mukha-paṅkajām

SYNONYMS

rāmaḥ-Lord Rāmacandra; priya-tamām-upon His dearmost; bhāryām-wife; dīnām-so poorly situated; vīkṣya-looking; anvakampata-became very compassionate; ātma-sandarśana-when one sees his beloved; āhlāda-an ecstasy of joyful life; vikasat-manifesting; mukha-mouth; paṅkajām-like a lotus.

Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.

TEXT 32

āropyāruruhe yānaṁ

bhrātṛbhyāṁ hanumad-yutaḥ

vibhīṣaṇāya bhagavān

dattvā rakṣo-gaṇeśatām

laṅkām āyuś ca kalpāntaṁ

yayau cīrṇa-vrataḥ purīm

SYNONYMS

āropya-keeping or placing; āruruhe-got up; yānam-on the airplane; bhrātṛbhyām-with His brother Lakṣmaṇa and the commander Sugrīva; hanumat-yutaḥ-accompanied by Hanumān; vibhīṣaṇāya-unto Vibhīṣaṇa, the brother of Rāvaṇa; bhagavān-the Lord; dattvā-gave charge; rakṣaḥ-gaṇa-īśatām-the power to rule over the Rākṣasa population of Laṅkā; laṅkām-the state of Laṅkā; āyuḥ ca-and the duration of life; kalpa-antam-for many, many years, until the end of one kalpa; yayau-returned home; cīrṇa-vrataḥ-finishing the duration of time living in the forest; purīm-to Ayodhyā-purī.

After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.

TEXT 33

avakīryamāṇaḥ sukusumair

lokapālārpitaiḥ pathi

upagīyamāna-caritaḥ

śatadhṛty-ādibhir mudā

SYNONYMS

avakīryamāṇaḥ-being overflooded; su-kusumaiḥ-by fragrant and beautiful flowers; loka-pāla-arpitaiḥ-offered by the princely order; pathi-on the road; upagīyamāna-caritaḥ-being glorified for His uncommon activities; śatadhṛti-ādibhiḥ-by personalities like Lord Brahmā and other demigods; mudā-with great jubilation.

When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.

TEXT 34

go-mūtra-yāvakaṁ śrutvā

bhrātaraṁ valkalāmbaram

mahā-kāruṇiko 'tapyaj

jaṭilaṁ sthaṇḍile-śayam

SYNONYMS

go-mūtra-yāvakam-eating barley boiled in the urine of a cow; śrutvā-hearing; bhrātaram-His brother Bharata; valkala-ambaram-covered with the bark of trees; mahā-kāruṇikaḥ-the supremely merciful Lord Rāmacandra; atapyat-lamented very much; jaṭilam-wearing matted locks of hair; sthaṇḍile-śayam-lying down on a grass mattress, or kuśāsana.

Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.

TEXTS 35–38

bharataḥ prāptam ākarṇya

paurāmātya-purohitaiḥ

pāduke śirasi nyasya

rāmaṁ pratyudyato 'grajam

nandigrāmāt sva-śibirād

gīta-vāditra-niḥsvanaiḥ

brahma-ghoṣeṇa ca muhuḥ

paṭhadbhir brahmavādibhiḥ

svarṇa-kakṣa-patākābhir

haimaiś citra-dhvajai rathaiḥ

sad-aśvai rukma-sannāhair

bhaṭaiḥ puraṭa-varmabhiḥ

śreṇībhir vāra-mukhyābhir

bhṛtyaiś caiva padānugaiḥ

pārameṣṭhyāny upādāya

paṇyāny uccāvacāni ca

pādayor nyapatat premṇā

praklinna-hṛdayekṣaṇaḥ

SYNONYMS

bharataḥ-Lord Bharata; prāptam-coming back home; ākarṇya-hearing; paura-all kinds of citizens; amātya-all the ministers; purohitaiḥ-accompanied by all the priests; pāduke-the two wooden shoes; śirasi-on the head; nyasya-keeping; rāmam-unto Lord Rāmacandra; pratyudyataḥ-going forward to receive; agrajam-His eldest brother; nandigrāmāt-from His residence, known as Nandigrāma; sva-śibirāt-from His own camp; gīta-vāditra-songs and vibrations of drums and other musical instruments; niḥsvanaiḥ-accompanied by such sounds; brahma-ghoṣeṇa-by the sound of chanting of Vedic mantras; ca-and; muhuḥ-always; paṭhadbhiḥ-reciting from the Vedas; brahma-vādibhiḥ-by first-class brāhmaṇas; svarṇa-kakṣa-patākābhiḥ-decorated with flags with golden embroidery; haimaiḥ-golden; citra-dhvajaiḥ-with decorated flags; rathaiḥ-with chariots; sat-aśvaiḥ-having very beautiful horses; rukma-golden; sannāhaiḥ-with harnesses; bhaṭaiḥ-by soldiers; puraṭa-varmabhiḥ-covered with armor made of gold; śreṇībhiḥ-by such a line or procession; vāra-mukhyābhiḥ-accompanied by beautiful, well-dressed prostitutes; bhṛtyaiḥ-by servants; ca-also; eva-indeed; pada-anugaiḥ-by infantry; pārameṣṭhyāni-other paraphernalia befitting a royal reception; upādāya-taking all together; paṇyāni-valuable jewels, etc.; ucca-avacāni-of different values; ca-also; pādayoḥ-at the lotus feet of the Lord; nyapatat-fell down; premṇā-in ecstatic love; praklinna-softened, moistened; hṛdaya-the core of the heart; īkṣaṇaḥ-whose eyes.

When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra's wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.

TEXTS 39–40

pāduke nyasya purataḥ

prāñjalir bāṣpa-locanaḥ

tam āśliṣya ciraṁ dorbhyāṁ

snāpayan netrajair jalaiḥ

rāmo lakṣmaṇa-sītābhyāṁ

viprebhyo ye 'rha-sattamāḥ

tebhyaḥ svayaṁ namaścakre

prajābhiś ca namaskṛtaḥ

SYNONYMS

pāduke-the two wooden shoes; nyasya-after placing; purataḥ-before Lord Rāmacandra; prāñjaliḥ-with folded hands; bāṣpa-locanaḥ-with tears in the eyes; tam-unto Him, Bharata; āśliṣya-embracing; ciram-for a long time; dorbhyām-with His two arms; snāpayan-bathing; netra-jaiḥ-coming from His eyes; jalaiḥ-with the water; rāmaḥ-Lord Rāmacandra; lakṣmaṇa-sītābhyām-with Lakṣmaṇa and mother Sītā; viprebhyaḥ-unto the learned brāhmaṇas; ye-also others who; arha-sattamāḥ-worthy of being worshiped; tebhyaḥ-unto them; svayam-personally; namaḥ-cakre-offered respectful obeisances; prajābhiḥ-by the citizens; ca-and; namaḥ-kṛtaḥ-was offered obeisances.

After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.

TEXT 41

dhunvanta uttarāsaṅgān

patiṁ vīkṣya cirāgatam

uttarāḥ kosalā mālyaiḥ

kiranto nanṛtur mudā

SYNONYMS

dhunvantaḥ-waving; uttara-āsaṅgān-the upper cloths covering the body; patim-the Lord; vīkṣya-seeing; cira-āgatam-returned after many years of banishment; uttarāḥ kosalāḥ-the citizens of Ayodhyā; mālyaiḥ kirantaḥ-offering Him garlands; nanṛtuḥ-began to dance; mudā-in great jubilation.

The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.

TEXTS 42–43

pāduke bharato 'gṛhṇāc

cāmara-vyajanottame

vibhīṣaṇaḥ sasugrīvaḥ

śveta-cchatraṁ marut-sutaḥ

dhanur-niṣaṅgāñ chatrughnaḥ

sītā tīrtha-kamaṇḍalum

abibhrad aṅgadaḥ khaḍgaṁ

haimaṁ carmarkṣa-rāṇ nṛpa

SYNONYMS

pāduke-the two wooden shoes; bharataḥ-Lord Bharata; agṛhṇāt-carried; cāmara-whisk; vyajana-fan; uttame-very opulent; vibhīṣaṇaḥ-the brother of Rāvaṇa; sa-sugrīvaḥ-with Sugrīva; śveta-chatram-a white umbrella; marut-sutaḥ-Hanumān, the son of the wind-god; dhanuḥ-the bow; niṣaṅgān-with two quivers; śatrughnaḥ-one of the brothers of Lord Rāmacandra; sītā-mother Sītā; tīrtha-kamaṇḍalum-the waterpot filled with water from holy places; abibhrat-carried; aṅgadaḥ-the monkey commander named Aṅgada; khaḍgam-the sword; haimam-made of gold; carma-shield; ṛkṣa-rāṭ-the King of the Ṛkṣas, Jāmbavān; nṛpa-O King.

O King, Lord Bharata carried Lord Rāmacandra's wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.

TEXT 44

puṣpaka-stho nutaḥ strībhiḥ

stūyamānaś ca vandibhiḥ

vireje bhagavān rājan

grahaiś candra ivoditaḥ

SYNONYMS

puṣpaka-sthaḥ-seated on the airplane made of flowers; nutaḥ-worshiped; strībhiḥ-by the women; stūyamānaḥ-being offered prayers; ca-and; vandibhiḥ-by the reciters; vireje-beautified; bhagavān-the Supreme Personality of Godhead, Lord Rāmacandra; rājan-O King Parīkṣit; grahaiḥ-among the planets; candraḥ-the moon; iva-like; uditaḥ-risen.

O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.

TEXTS 45–46

bhrātrābhinanditaḥ so 'tha

sotsavāṁ prāviśat purīm

praviśya rāja-bhavanaṁ

guru-patnīḥ sva-mātaram

gurūn vayasyāvarajān

pūjitaḥ pratyapūjayat

vaidehī lakṣmaṇaś caiva

yathāvat samupeyatuḥ

SYNONYMS

bhrātrā-by His brother (Bharata); abhinanditaḥ-being welcomed properly; saḥ-He, Lord Rāmacandra; atha-thereafter; sa-utsavām-in the midst of a festival; prāviśat-entered; purīm-the city of Ayodhyā; praviśya-after entering; rāja-bhavanam-the royal palace; guru-patnīḥ-Kaikeyī and other stepmothers; sva-mātaram-His own mother (Kauśalyā); gurūn-the spiritual masters (Śrī Vasiṣṭha and others); vayasya-unto friends of the same age; avara-jān-and those who were younger than He; pūjitaḥ-being worshiped by them; pratyapūjayat-He returned the obeisances; vaidehī-mother Sītā; lakṣmaṇaḥ-Lakṣmaṇa; ca eva-and; yathā-vat-in a befitting way; samupeyatuḥ-being welcomed, entered the palace.

Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.

TEXT 47

putrān sva-mātaras tās tu

prāṇāṁs tanva ivotthitāḥ

āropyāṅke 'bhiṣiñcantyo

bāṣpaughair vijahuḥ śucaḥ

SYNONYMS

putrān-the sons; sva-mātaraḥ-Their mothers; tāḥ-they, headed by Kauśalyā and Kaikeyī; tu-but; prāṇān-life; tanvaḥ-bodies; iva-like; utthitāḥ-arisen; āropya-keeping; aṅke-on the lap; abhiṣiñcantyaḥ-moistening (the bodies of their sons); bāṣpa-by tears; oghaiḥ-continuously pouring; vijahuḥ-gave up; śucaḥ-lamentation due to separation from their sons.

Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.

TEXT 48

jaṭā nirmucya vidhivat

kula-vṛddhaiḥ samaṁ guruḥ

abhyaṣiñcad yathaivendraṁ

catuḥ-sindhu-jalādibhiḥ

SYNONYMS

jaṭāḥ-the matted locks of hair on the head; nirmucya-shaving clean; vidhi-vat-according to regulative principles; kula-vṛddhaiḥ-the elderly persons in the family; samam-with; guruḥ-the family priest or spiritual master, Vasiṣṭha; abhyaṣiñcat-performed the abhiṣeka ceremony of Lord Rāmacandra; yathā-as; eva-like; indram-unto King Indra; catuḥ-sindhu-jala-with the water of the four oceans; ādibhiḥ-and with other paraphernalia for bathing.

The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.

TEXT 49

evaṁ kṛta-śiraḥ-snānaḥ

suvāsāḥ sragvy-alaṅkṛtaḥ

svalaṅkṛtaiḥ suvāsobhir

bhrātṛbhir bhāryayā babhau

SYNONYMS

evam-thus; kṛta-śiraḥ-snānaḥ-having completely bathed, washing the head; su-vāsāḥ-being nicely dressed; sragvi-alaṅkṛtaḥ-being decorated with a garland; su-alaṅkṛtaiḥ-decorated nicely; su-vāsobhiḥ-dressed nicely; bhrātṛbhiḥ-with His brothers; bhāryayā-and with His wife, Sītā; babhau-the Lord became very brilliant.

Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.

TEXT 50

agrahīd āsanaṁ bhrātrā

praṇipatya prasāditaḥ

prajāḥ sva-dharma-niratā

varṇāśrama-guṇānvitāḥ

jugopa pitṛvad rāmo

menire pitaraṁ ca tam

SYNONYMS

agrahīt-accepted; āsanam-the throne of the state; bhrātrā-by His brother (Bharata); praṇipatya-after fully surrendering unto Him; prasāditaḥ-having been pleased; prajāḥ-and the citizens; sva-dharma-niratāḥ-fully engaged in their respective occupational duties; varṇāśrama-according to the system of varṇa and āśrama; guṇa-anvitāḥ-all of them being qualified in that process; jugopa-the Lord protected them; pitṛ-vat-exactly like a father; rāmaḥ-Lord Rāmacandra; menire-they considered; pitaram-exactly like a father; ca-also; tam-Him, Lord Rāmacandra.

Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.

People are very fond of the pattern of Rāma-rājya, and even today politicians sometimes form a party called Rāma-rājya, but unfortunately they have no obedience to Lord Rāma. It is sometimes said that people want the kingdom of God without God. Such an aspiration, however, is never to be fulfilled. Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom exactly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son. When the sons in a family are well trained, they are obedient to the father and mother, and when the father is well qualified, he takes good care of the children. As indicated here by the words sva-dharma-niratā varṇāśrama-guṇān-vitāḥ, the people were good citizens because they accepted the institution of varṇa and āśrama, which arranges society in the varṇa divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra and the āśrama divisions of brahmacarya, gṛhastha, vānaprastha and sannyāsa. This is actual human civilization. People must be trained according to the different varṇāśrama occupational duties. As confirmed in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas must be established according to varying qualities and work. The first principle for good government is that it must institute this varṇāśrama system. The purpose of varṇāśrama is to enable people to become God conscious. Varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate. The entire varṇāśrama scheme is intended to enable people to become Vaiṣṇavas. Viṣṇur asya devatā. When people worship Lord Viṣṇu as the Supreme Lord, they become Vaiṣṇavas. Thus people should be trained to become Vaiṣṇavas through the system of varṇa and āśrama, as they were during the reign of Lord Rāmacandra, when everyone was fully trained to follow the varṇāśrama principles.

Simply enforcing laws and ordinances cannot make the citizens obedient and lawful. That is impossible. Throughout the entire world there are so many states, legislative assemblies and parliaments, but still the citizens are rogues and thieves. Good citizenship, therefore, cannot be enforced; the citizens must be trained. As there are schools and colleges to train students to become chemical engineers, lawyers or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. This will provide the preliminary condition for good citizenship (varṇāśrama-guṇān-vitāḥ). Generally speaking, if the king or president is a rājarṣi, the relationship between the citizens and the chief executive will be clear, and there will be no possibility of disruption in the state, because the number of thieves and rogues will decrease. In Kali-yuga, however, because the varṇāśrama system is neglected, people are generally thieves and rogues. In the system of democracy, such thieves and rogues naturally collect money from other thieves and rogues, and thus there is chaos in every government, and no one is happy. But here the example of good government is to be found in the reign of Lord Rāmacandra. If people follow this example, there will be good government all over the world.

TEXT 51

tretāyāṁ vartamānāyāṁ

kālaḥ kṛta-samo 'bhavat

rāme rājani dharma-jñe

sarva-bhūta-sukhāvahe

SYNONYMS

tretāyām-in the Tretā-yuga; vartamānāyām-although situated in that period; kālaḥ-the period; kṛta-with Satya-yuga; samaḥ-equal; abhavat-it so became; rāme-because of Lord Rāmacandra's being present; rājani-as the ruling king; dharma-jñe-because He was fully religious; sarva-bhūta-of all living entities; sukha-āvahe-giving full happiness.

Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.

Among the four yugas-Satya, Tretā, Dvāpara and Kali-the Kali-yuga is the worst, but if the process of varṇāśrama-dharma is introduced, even in this age of Kali, the situation of Satya-yuga can be invoked. The Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is meant for this purpose.

kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet

"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age: simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhāg. 12.3.51) If people take to this saṅkīrtana movement of chanting Hare Kṛṣṇa, Hare Rāma, they will certainly be freed from the contamination of Kali-yuga, and the people of this age will be happy, as people were in Satya-yuga, the golden age. Anyone, anywhere, can easily take to this Hare Kṛṣṇa movement; one need only chant the Hare Kṛṣṇa mahā-mantra, observe the rules and regulations, and stay free from the contamination of sinful life. Even if one is sinful and cannot give up sinful life immediately, if he chants the Hare Kṛṣṇa mahā-mantra with devotion and faith he will certainly be freed from all sinful activities, and his life will be successful. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. This is the blessing of Lord Rāmacandra, who has appeared in this age of Kali as Lord Gaurasundara.

TEXT 52

vanāni nadyo girayo

varṣāṇi dvīpa-sindhavaḥ

sarve kāma-dughā āsan

prajānāṁ bharatarṣabha

SYNONYMS

vanāni-the forests; nadyaḥ-the rivers; girayaḥ-the hills and mountains; varṣāṇi-various parts of the states or divisions on the surface of the earth; dvīpa-islands; sindhavaḥ-the oceans and seas; sarve-all of them; kāma-dughāḥ-full of their respective opulences; āsan-existed like that; prajānām-of all the living beings; bharata-ṛṣabha-O Mahārāja Parīkṣit, best of the Bharata dynasty.

O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.

TEXT 53

nādhi-vyādhi-jarā-glāni-

duḥkha-śoka-bhaya-klamāḥ

mṛtyuś cānicchatāṁ nāsīd

rāme rājany adhokṣaje

SYNONYMS

na-not; ādhi-adhyātmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature); vyādhi-diseases; jarā-old age; glāni-bereavement; duḥkha-grief; śoka-lamentation; bhaya-fear; klamāḥ-and fatigue; mṛtyuḥ-death; ca-also; anicchatām-of those who did not like it; na āsīt-there was not; rāme-during the rule of Lord Rāmacandra; rājani-because of His being the king; adhokṣaje-the Supreme Personality of Godhead, who is beyond this material world.

When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.

All these facilities existed because of Lord Rāmacandra's presence as the King of the entire world. A similar situation could be introduced immediately, even in this age called Kali, the worst of all ages. It is said, kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa descends in this Kali-yuga in the form of His holy name-Hare Kṛṣṇa, Hare Rāma. If we chant offenselessly, Rāma and Kṛṣṇa are still present in this age. The kingdom of Rāma was immensely popular and beneficial, and the spreading of this Hare Kṛṣṇa movement can immediately introduce a similar situation, even in this Kali-yuga.

TEXT 54

eka-patnī-vrata-dharo

rājarṣi-caritaḥ śuciḥ

sva-dharmaṁ gṛha-medhīyaṁ

śikṣayan svayam ācarat

SYNONYMS

eka-patnī-vrata-dharaḥ-taking a vow not to accept a second wife or to have any connection with any other woman; rāja-ṛṣi-like a saintly king; caritaḥ-whose character; śuciḥ-pure; sva-dharmam-one's own occupational duty; gṛha-medhīyam-especially of persons situated in household life; śikṣayan-teaching (by personal behavior); svayam-personally; ācarat-executed His duty.

Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.

Eka-patnī-vrata, accepting only one wife, was the glorious example set by Lord Rāmacandra. One should not accept more than one wife. In those days, of course, people did marry more than one wife. Even Lord Rāmacandra's father accepted more wives than one. But Lord Rāmacandra, as an ideal king, accepted only one wife, mother Sītā. When mother Sītā was kidnapped by Rāvaṇa and the Rākṣasas, Lord Rāmacandra, as the Supreme Personality of Godhead, could have married hundreds and thousands of Sītās, but to teach us how faithful He was to His wife, He fought with Rāvaṇa and finally killed him. The Lord punished Rāvaṇa and rescued His wife to instruct men to have only one wife. Lord Rāmacandra accepted only one wife and manifested sublime character, thus setting an example for householders. A householder should live according to the ideal of Lord Rāmacandra, who showed how to be a perfect person. Being a householder or living with a wife and children is never condemned, provided one lives according to the regulative principles of varṇāśrama-dharma. Those who live in accordance with these principles, whether as householders, brahmacārīs or vānaprasthas, are all equally important.

TEXT 55

premṇānuvṛttyā śīlena

praśrayāvanatā satī

bhiyā hriyā ca bhāva-jñā

bhartuḥ sītāharan manaḥ

SYNONYMS

premṇā anuvṛttyā-because of service rendered to the husband with love and faith; śīlena-by such good character; praśraya-avanatā-always very submissive and ready to satisfy the husband; satī-chaste; bhiyā-by being afraid; hriyā-by shyness; ca-also; bhāva-jñā-understanding the attitude (of the husband); bhartuḥ-of her husband, Lord Rāmacandra; sītā-mother Sītā; aharat-simply captivated; manaḥ-the mind.

Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.

As Lord Rāmacandra is the ideal husband (eka-patnī-vrata), mother Sītā is the ideal wife. Such a combination makes family life very happy. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: whatever example a great man sets, common people follow. If the kings, the leaders, and the brāhmaṇas, the teachers, would set forth the examples we receive from Vedic literature, the entire world would be heaven; indeed, there would no longer be hellish conditions within this material world.

Thus end the Bhaktivedanta purports of the Ninth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Pastimes of the Supreme Lord, Rāmacandra."

Chapter Eleven

Lord Rāmacandra Rules the World

This chapter describes how Lord Rāmacandra resided in Ayodhyā with His younger brothers and performed various sacrifices.

Lord Rāmacandra, the Supreme Personality of Godhead, performed various sacrifices by which to worship Himself, and at the end of these sacrifices He gave land to the hotā, adhvaryu, udgātā and brahmā priests. He gave them the eastern, western, northern and southern directions respectively, and the balance He gave to the ācārya. Lord Rāmacandra's faith in the brāhmaṇas and affection for His servants was observed by all the brāhmaṇas, who then offered their prayers to the Lord and returned whatever they had taken from Him. They regarded the enlightenment given to them by the Lord within the core of their hearts as a sufficient contribution. Lord Rāmacandra subsequently dressed Himself like an ordinary person and began wandering within the capital to understand what impression the citizens had of Him. By chance, one night He heard a man talking to his wife, who had gone to another man's house. In the course of rebuking his wife, the man spoke suspiciously of the character of Sītādevī. The Lord immediately returned home, and, fearing such rumors, He superficially decided to give up Sītādevī's company. Thus He banished Sītādevī, who was pregnant, to the shelter of Vālmīki Muni, where she gave birth to twin sons, named Lava and Kuśa. In Ayodhyā, Lakṣmaṇa begot two sons named Aṅgada and Citraketu, Bharata begot two sons named Takṣa and Puṣkala, and Śatrughna begot two sons named Subāhu and Śrutasena. When Bharata went out to conquer various lands on behalf of the emperor, Lord Rāmacandra, He fought many millions of Gandharvas. By killing them in the fight, He acquired immense wealth, which He then brought home. Śatrughna killed a demon named Lavaṇa at Madhuvana and thus established the capital of Mathurā. Meanwhile, Sītādevī placed her two sons in the care of Vālmīki Muni and then entered into the earth. Upon hearing of this, Lord Rāmacandra was very much aggrieved, and thus He performed sacrifices for thirteen thousand years. After describing the pastimes of Lord Rāmacandra's disappearance and establishing that the Lord appears for His pastimes only, Śukadeva Gosvāmī ends this chapter by describing the results of hearing about the activities of Lord Rāmacandra and by describing how the Lord protected His citizens and displayed affection for His brothers.

TEXT 1

śrī-śuka uvāca

bhagavān ātmanātmānaṁ

rāma uttama-kalpakaiḥ

sarva-devamayaṁ devam

īje 'thācāryavān makhaiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bhagavān-the Supreme Personality of Godhead; ātmanā-by Himself; ātmānam-Himself; rāmaḥ-Lord Rāmacandra; uttama-kalpakaiḥ-with very opulent paraphernalia; sarva-deva-mayam-the heart and soul of all the demigods; devam-the Supreme Lord Himself; īje-worshiped; atha-thus; ācāryavān-under the guidance of an ācārya; makhaiḥ-by performing sacrifices.

Śukadeva Gosvāmī said: Thereafter, the Supreme Personality of Godhead, Lord Rāmacandra, accepted an ācārya and performed sacrifices [yajñas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods.

Sarvārhaṇam acyutejyā. If Acyuta, the Supreme Personality of Godhead, is worshiped, then everyone is worshiped. As stated in Śrīmad-Bhāgavatam (4.31.14):

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

"As pouring water on the root of a tree nourishes the trunk, branches, twigs and leaves, and as supplying food to the stomach enlivens the senses and limbs of the body, worshiping the Supreme Personality of Godhead satisfies the demigods, who are part of that Supreme Personality." Performing yajña involves worshiping the Supreme Lord. Here the Supreme Lord worshiped the Supreme Lord. Therefore it is said, bhagavān ātmanātmānam īje: the Lord worshiped Himself by Himself. This does not, of course, justify the Māyāvāda philosophy, by which one thinks himself the Supreme Personality of Godhead. The jīva, the living entity, is always different from the Supreme Lord. The living entities (vibhinnāṁśa) never become one with the Lord, although Māyāvādīs sometimes imitate the Lord's worship of Himself. Lord Kṛṣṇa meditated upon Himself every morning as a gṛhastha, and similarly Lord Rāmacandra performed yajñas to satisfy Himself, but this does not mean that an ordinary living being should imitate the Lord by accepting the process of ahaṅgraha-upāsanā. Such unauthorized worship is not recommended herein.

TEXT 2

hotre 'dadād diśaṁ prācīṁ

brahmaṇe dakṣiṇāṁ prabhuḥ

adhvaryave pratīcīṁ vā

uttarāṁ sāmagāya saḥ

SYNONYMS

hotre-unto the hotā priest, who offers oblations; adadāt-gave; diśam-direction; prācīm-the whole eastern side; brahmaṇe-unto the brahmā priest, who supervises what is done in the sacrificial arena; dakṣiṇām-the southern side; prabhuḥ-Lord Rāmacandra; adhvaryave-unto the adhvaryu priest; pratīcīm-the whole western side; vā-also; uttarām-the northern side; sāma-gāya-unto the udgātā priest, who sings the Sāma Veda; saḥ-He (Lord Rāmacandra).

Lord Rāmacandra gave the entire east to the hotā priest, the entire south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda. In this way, He donated His kingdom.

TEXT 3

ācāryāya dadau śeṣāṁ

yāvatī bhūs tad-antarā

manyamāna idaṁ kṛtsnaṁ

brāhmaṇo 'rhati niḥspṛhaḥ

SYNONYMS

ācāryāya-unto the ācārya, the spiritual master; dadau-gave; śeṣām-the balance; yāvatī-whatever; bhūḥ-land; tat-antarā-existing between the east, west, north and south; manyamānaḥ-thinking; idam-all this; kṛtsnam-wholly; brāhmaṇaḥ-the brāhmaṇas; arhati-deserve to possess; niḥspṛhaḥ-having no desire.

Thereafter, thinking that because the brāhmaṇas have no material desires they should possess the entire world, Lord Rāmacandra delivered the land between the east, west, north and south to the ācārya.

TEXT 4

ity ayaṁ tad-alaṅkāra-

vāsobhyām avaśeṣitaḥ

tathā rājñy api vaidehī

saumaṅgalyāvaśeṣitā

SYNONYMS

iti-in this way (after giving everything to the brāhmaṇas); ayam-Lord Rāmacandra; tat-His; alaṅkāra-vāsobhyām-with personal ornaments and garments; avaśeṣitaḥ-remained; tathā-as well as; rājñī-the Queen (mother Sītā); api-also; vaidehī-the daughter of the King of Videha; saumaṅgalyā-with only the nose ring; avaśeṣitā-remained.

After thus giving everything in charity to the brāhmaṇas, Lord Rāmacandra retained only His personal garments and ornaments, and similarly the Queen, mother Sītā, was left with only her nose ring, and nothing else.

TEXT 5

te tu brāhmaṇa-devasya

vātsalyaṁ vīkṣya saṁstutam

prītāḥ klinna-dhiyas tasmai

pratyarpyedaṁ babhāṣire

SYNONYMS

te-the hotā, brahmā and other priests; tu-but; brāhmaṇa-devasya-of Lord Rāmacandra, who loved the brāhmaṇas so much; vātsalyam-the paternal affection; vīkṣya-after seeing; saṁstutam-worshiped with prayers; prītāḥ-being very pleased; klinna-dhiyaḥ-with melted hearts; tasmai-unto Him (Lord Rāmacandra); pratyarpya-returning; idam-this (all the land given to them); babhāṣire-spoke.

All the brāhmaṇas who were engaged in the various activities of the sacrifice were very pleased with Lord Rāmacandra, who was greatly affectionate and favorable to the brāhmaṇas. Thus with melted hearts they returned all the property received from Him and spoke as follows.

In the previous chapter it was said that the prajās, the citizens, strictly followed the system of varṇāśrama-dharma. The brāhmaṇas acted exactly like brāhmaṇas, the kṣatriyas exactly like kṣatriyas, and so on. Therefore, when Lord Rāmacandra gave everything in charity to the brāhmaṇas, the brāhmaṇas, being qualified, wisely considered that brāhmaṇas are not meant to possess property to make a profit from it. The qualifications of a brāhmaṇa are given in Bhagavad-gītā (18.42):.

śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāvajam

"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." The brahminical character offers no scope for possessing land and ruling citizens; these are the duties of a kṣatriya. Therefore, although the brāhmaṇas did not refuse Lord Rāmacandra's gift, after accepting it they returned it to the King. The brāhmaṇas were so pleased with Lord Rāmacandra's affection toward them that their hearts melted. They saw that Lord Rāmacandra, aside from being the Supreme Personality of Godhead, was fully qualified as a kṣatriya and was exemplary in character. One of the qualifications of a kṣatriya is to be charitable. A kṣatriya, or ruler, levies taxes upon the citizens not for his personal sense gratification but to give charity in suitable cases. Dānam īśvara-bhāvaḥ. On one hand, kṣatriyas have the propensity to rule, but on the other they are very liberal with charity. When Mahārāja Yudhiṣṭhira gave charity, he engaged Karṇa to take charge of distributing it. Karṇa was very famous as Dātā Karṇa. The word dātā refers to one who gives charity very liberally. The kings always kept a large quantity of food grains in stock, and whenever there was any scarcity of grains, they would distribute grains in charity. A kṣatriya's duty is to give charity, and a brāhmaṇa's duty is to accept charity, but not more than needed to maintain body and soul together. Therefore, when the brāhmaṇas were given so much land by Lord Rāmacandra, they returned it to Him and were not greedy.

TEXT 6

aprattaṁ nas tvayā kiṁ nu

bhagavan bhuvaneśvara

yan no 'ntar-hṛdayaṁ viśya

tamo haṁsi sva-rociṣā

SYNONYMS

aprattam-not given; naḥ-unto us; tvayā-by Your Lordship; kim-what; nu-indeed; bhagavan-O Supreme Lord; bhuvana-īśvara-O master of the whole universe; yat-because; naḥ-our; antaḥ-hṛdayam-within the core of the heart; viśya-entering; tamaḥ-the darkness of ignorance; haṁsi-You annihilate; sva-rociṣā-by Your own effulgence.

O Lord, You are the master of the entire universe. What have You not given to us? You have entered the core of our hearts and dissipated the darkness of our ignorance by Your effulgence. This is the supreme gift. We do not need a material donation.

When Dhruva Mahārāja was offered a benediction by the Supreme Personality of Godhead, he replied, "O my Lord, I am fully satisfied. I do not need any material benediction." Similarly, when Prahlāda Mahārāja was offered a benediction by Lord Nṛsiṁhadeva, he also refused to accept it and instead declared that a devotee should not be like a vaṇik, a mercantile man who gives something in exchange for some profit. One who becomes a devotee for some material profit is not a pure devotee. Brāhmaṇas are always enlightened by the Supreme Personality of Godhead within the heart (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). And because the brāhmaṇas and Vaiṣṇavas are always directed by the Supreme Personality of Godhead, they are not greedy for material wealth. What is absolutely necessary they possess, but they do not want an expanded kingdom. An example of this was given by Vāmanadeva. Acting as a brahmacārī, Lord Vāmanadeva wanted only three paces of land. Aspiring to possess more and more for personal sense gratification is simply ignorance, and this ignorance is conspicuous by its absence from the heart of a brāhmaṇa or Vaiṣṇava.

TEXT 7

namo brahmaṇya-devāya

rāmāyākuṇṭha-medhase

uttamaśloka-dhuryāya

nyasta-daṇḍārpitāṅghraye

SYNONYMS

namaḥ-we offer our respectful obeisances; brahmaṇya-devāya-unto the Supreme Personality of Godhead, who accepts the brāhmaṇas as His worshipable deity; rāmāya-unto Lord Rāmacandra; akuṇṭha-medhase-whose memory and knowledge are never disturbed by anxiety; uttamaśloka-dhuryāya-the best of very famous persons; nyasta-daṇḍa-arpita-aṅghraye-whose lotus feet are worshiped by sages beyond the jurisdiction of punishment.

O Lord, You are the Supreme Personality of Godhead, who have accepted the brāhmaṇas as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of punishment. O Lord Rāmacandra, let us offer our respectful obeisances unto You.

TEXT 8

kadācil loka-jijñāsur

gūḍho rātryām alakṣitaḥ

caran vāco 'śṛṇod rāmo

bhāryām uddiśya kasyacit

SYNONYMS

kadācit-once upon a time; loka-jijñāsuḥ-desiring to know about the public; gūḍhaḥ-hiding Himself by a disguise; rātryām-at night; alakṣitaḥ-without being identified by anyone else; caran-walking; vācaḥ-speaking; aśṛṇot-heard; rāmaḥ-Lord Rāmacandra; bhāryām-unto His wife; uddiśya-indicating; kasyacit-of someone.

Śukadeva Gosvāmī continued: Once while Lord Rāmacandra was walking at night incognito, hiding Himself by a disguise to find out the people's opinion of Himself, He heard a man speaking unfavorably about His wife, Sītādevī.

TEXT 9

nāhaṁ bibharmi tvāṁ duṣṭām

asatīṁ para-veśma-gām

straiṇo hi bibhṛyāt sītāṁ

rāmo nāhaṁ bhaje punaḥ

SYNONYMS

na-not; aham-I; bibharmi-can maintain; tvām-you; duṣṭām-because you are polluted; asatīm-unchaste; para-veśma-gām-one who has gone to another man's house and committed adultery; straiṇaḥ-a person who is henpecked; hi-indeed; bibhṛyāt-can accept; sītām-even Sītā; rāmaḥ-like Lord Rāmacandra; na-not; aham-I; bhaje-shall accept; punaḥ-again.

[Speaking to his unchaste wife, the man said] You go to another man's house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man's house, but I am not henpecked like Him, and therefore I shall not accept you again.

TEXT 10

iti lokād bahu-mukhād

durārādhyād asaṁvidaḥ

patyā bhītena sā tyaktā

prāptā prācetasāśramam

SYNONYMS

iti-thus; lokāt-from persons; bahu-mukhāt-who can talk nonsensically in various ways; durārādhyāt-whom it is very difficult to stop; asaṁvidaḥ-who are without full knowledge; patyā-by the husband; bhītena-being afraid; sā-mother Sītā; tyaktā-was abandoned; prāptā-went; prācetasa-āśramam-to the hermitage of Prācetasa (Vālmīki Muni).

Śukadeva Gosvāmī said: Men with a poor fund of knowledge and a heinous character speak nonsensically. Fearing such rascals, Lord Rāmacandra abandoned His wife, Sītādevī, although she was pregnant. Thus Sītādevī went to the āśrama of Vālmīki Muni.

TEXT 11

antarvatny āgate kāle

yamau sā suṣuve sutau

kuśo lava iti khyātau

tayoś cakre kriyā muniḥ

SYNONYMS

antarvatnī-the pregnant wife; āgate-arrived; kāle-in due course of time; yamau-twins; sā-Sītādevī; suṣuve-gave birth to; sutau-two sons; kuśaḥ-Kuśa; lavaḥ-Lava; iti-thus; khyātau-celebrated; tayoḥ-of them; cakre-performed; kriyāḥ-the ritualistic ceremonies of birth; muniḥ-the great sage Vālmīki.

When the time came, the pregnant mother Sītādevī gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki Muni.

TEXT 12

aṅgadaś citraketuś ca

lakṣmaṇasyātmajau smṛtau

takṣaḥ puṣkala ity āstāṁ

bharatasya mahīpate

SYNONYMS

aṅgadaḥ-Aṅgada; citraketuḥ-Citraketu; ca-also; lakṣmaṇasya-of Lord Lakṣmaṇa; ātmajau-two sons; smṛtau-were said to be; takṣaḥ-Takṣa; puṣkalaḥ-Puṣkala; iti-thus; āstām-were; bharatasya-of Lord Bharata; mahīpate-O King Parīkṣit.

O Mahārāja Parīkṣit, Lord Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Lord Bharata also had two sons, named Takṣa and Puṣkala.

TEXTS 13–14

subāhuḥ śrutasenaś ca

śatrughnasya babhūvatuḥ

gandharvān koṭiśo jaghne

bharato vijaye diśām

tadīyaṁ dhanam ānīya

sarvaṁ rājñe nyavedayat

śatrughnaś ca madhoḥ putraṁ

lavaṇaṁ nāma rākṣasam

hatvā madhuvane cakre

mathurāṁ nāma vai purīm

SYNONYMS

subāhuḥ-Subāhu; śrutasenaḥ-Śrutasena; ca-also; śatrughnasya-of Lord Śatrughna; babhūvatuḥ-were born; gandharvān-persons related with the Gandharvas, who are mostly pretenders; koṭiśaḥ-by the tens of millions; jaghne-killed; bharataḥ-Lord Bharata; vijaye-while conquering; diśām-all directions; tadīyam-of the Gandharvas; dhanam-riches; ānīya-bringing; sarvam-everything; rājñe-unto the King (Lord Rāmacandra); nyavedayat-offered; śatrughnaḥ-Śatrughna; ca-and; madhoḥ-of Madhu; putram-the son; lavaṇam-Lavaṇa; nāma-by the name; rākṣasam-a man-eater; hatvā-by killing; madhuvane-in the great forest known as Madhuvana; cakre-constructed; mathurām-Mathurā; nāma-by the name; vai-indeed; purīm-a great town.

Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, He had to kill many millions of Gandharvas, who are generally pretenders. Taking all their wealth, He offered it to Lord Rāmacandra. Śatrughna also killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus He established in the great forest known as Madhuvana the town known as Mathurā.

TEXT 15

munau nikṣipya tanayau

sītā bhartrā vivāsitā

dhyāyantī rāma-caraṇau

vivaraṁ praviveśa ha

SYNONYMS

munau-unto the great sage Vālmīki; nikṣipya-giving in charge; tanayau-the two sons Lava and Kuśa; sītā-mother Sītādevī; bhartrā-by her husband; vivāsitā-banished; dhyāyantī-meditating upon; rāma-caraṇau-the lotus feet of Lord Rāmacandra; vivaram-within the earth; praviveśa-she entered; ha-indeed.

Being forsaken by her husband, Sītādevī entrusted her two sons to the care of Vālmīki Muni. Then, meditating upon the lotus feet of Lord Rāmacandra, she entered into the earth.

It was impossible for Sītādevī to live in separation from Lord Rāmacandra. Therefore, after entrusting her two sons to the care of Vālmīki Muni, she entered into the earth.

TEXT 16

tac chrutvā bhagavān rāmo

rundhann api dhiyā śucaḥ

smaraṁs tasyā guṇāṁs tāṁs tān

nāśaknod roddhum īśvaraḥ

SYNONYMS

tat-this (the news of Sītādevī's entering the earth); śrutvā-hearing; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; rundhan-trying to reject; api-although; dhiyā-by intelligence; śucaḥ-grief; smaran-remembering; tasyāḥ-of her; guṇān-qualities; tān tān-under different circumstances; na-not; aśaknot-was able; roddhum-to check; īśvaraḥ-although the supreme controller.

After hearing the news of mother Sītā's entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of mother Sītā, He could not check His grief in transcendental love.

Lord Rāmacandra's grief at the news of Sītādevī's entering the earth is not to be considered material. In the spiritual world also there are feelings of separation, but such feelings are considered spiritual bliss. Grief in separation exists even in the Absolute, but such feelings of separation in the spiritual world are transcendentally blissful. Such feelings are a sign of tasya prema-vaśyatva-svabhāva, being under the influence of hlādinī-śakti and being controlled by love. In the material world such feelings of separation are only a perverted reflection.

TEXT 17

strī-puṁ-prasaṅga etādṛk

sarvatra trāsam-āvahaḥ

apīśvarāṇāṁ kim uta

grāmyasya gṛha-cetasaḥ

SYNONYMS

strī-pum-prasaṅgaḥ-attraction between husband and wife, or man and woman; etādṛk-like this; sarvatra-everywhere; trāsam-āvahaḥ-the cause of fear; api-even; īśvarāṇām-of controllers; kim uta-and what to speak of; grāmyasya-of ordinary men of this material world; gṛha-cetasaḥ-who are attached to materialistic household life.

The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahmā and Lord Śiva and is the cause of fear for them, what to speak of others who are attached to household life in this material world.

As explained above, when the feelings of love and transcendental bliss from the spiritual world are pervertedly reflected in this material world, they are certainly the cause of bondage. As long as men feel attracted to women in this material world and women feel attracted to men, the bondage of repeated birth and death will continue. But in the spiritual world, where there is no fear of birth and death, such feelings of separation are the cause of transcendental bliss. In the absolute reality there are varieties of feeling, but all of them are of the same quality of transcendental bliss.

TEXT 18

tata ūrdhvaṁ brahmacaryaṁ

dhāryann ajuhot prabhuḥ

trayodaśābda-sāhasram

agnihotram akhaṇḍitam

SYNONYMS

tataḥ-thereafter; ūrdhvam-after mother Sītā's going into the earth; brahmacaryam-complete celibacy; dhārayan-observing; ajuhot-performed a ritualistic ceremony and sacrifice; prabhuḥ-Lord Rāmacandra; trayodaśa-abda-sāhasram-for thirteen thousand years; agnihotram-the sacrifice known as Agnihotra-yajña; akhaṇḍitam-without ceasing.

After mother Sītā entered the earth, Lord Rāmacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajña for thirteen thousand years.

TEXT 19

smaratāṁ hṛdi vinyasya

viddhaṁ daṇḍaka-kaṇṭakaiḥ

sva-pāda-pallavaṁ rāma

ātma-jyotir agāt tataḥ

SYNONYMS

smaratām-of persons who always think of Him; hṛdi-in the core of the heart; vinyasya-placing; viddham-pierced; daṇḍaka-kaṇṭakaiḥ-by thorns in the forest of Daṇḍakāraṇya (while Lord Rāmacandra was living there); sva-pāda-pallavam-the petals of Mis lotus feet; rāmaḥ-Lord Rāmacandra; ātma-jyotiḥ-the rays of His bodily luster, known as the brahmajyoti; agāt-entered; tataḥ-beyond the brahmajyoti, or in His own Vaikuṇṭha planet.

After completing the sacrifice, Lord Rāmacandra, whose lotus feet were sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond the brahmajyoti.

The lotus feet of the Lord are always a subject matter for meditation for devotees. Sometimes when Lord Rāmacandra wandered in the forest of Daṇḍakāraṇya, thorns pricked His lotus feet. The devotees, upon thinking of this, would faint. The Lord does not feel pain or pleasure from any action or reaction of this material world, but the devotees cannot tolerate even the pricking of the Lord's lotus feet by a thorn. This was the attitude of the gopīs when they thought of Kṛṣṇa wandering in the forest, with pebbles and grains of sand pricking His lotus feet. This tribulation in the heart of a devotee cannot be understood by karmīs, jñānīs or yogīs. The devotees, who could not tolerate even thinking of the Lord's lotus feet being pricked by a thorn, were again put into tribulation by thinking of the Lord's disappearance, for the Lord had to return to His abode after finishing His pastimes in this material world.

The word ātma-jyotiḥ is significant. The brahmajyoti, which is greatly appreciated by jñānīs, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord's body.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." (Brahma-saṁhitā 5.40) The brahmajyoti is the beginning of the spiritual world, and beyond the brahmajyoti are the Vaikuṇṭha planets. In other words, the brahmajyoti stays outside the Vaikuṇṭha planets, just as the sunshine stays outside the sun. To enter the sun planet, one must go through the sunshine. Similarly, when the Lord or His devotees enter the Vaikuṇṭha planets, they go through the brahmajyoti. The jñānīs, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahmajyoti. Thus after some time they fall again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (Bhāg. 10.2.32). The Vaikuṇṭha planets are covered by the brahmajyoti, and therefore one cannot properly understand what those Vaikuṇṭha planets are unless one is a pure devotee.

TEXT 20

nedaṁ yaśo raghupateḥ sura-yācñayātta-

līlā-tanor adhika-sāmya-vimukta-dhāmnaḥ

rakṣo-vadho jaladhi-bandhanam astra-pūgaiḥ

kiṁ tasya śatru-hanane kapayaḥ sahāyāḥ

SYNONYMS

na-not; idam-all these; yaśaḥ-fame; raghu-pateḥ-of Lord Rāmacandra; sura-yācñayā-by the prayers of the demigods; ātta-līlā-tanoḥ-whose spiritual body is always engaged in various pastimes; adhika-sāmya-vimukta-dhāmnaḥ-no one is greater than or equal to Him; rakṣaḥ-vadhaḥ-killing the Rākṣasa (Rāvaṇa); jaladhi-bandhanam-bridging the ocean; astra-pūgaiḥ-with bow and arrows; kim-whether; tasya-His; śatru-hanane-in killing the enemies; kapayaḥ-the monkeys; sahāyāḥ-assistants.

Lord Rāmacandra's reputation for having killed Rāvaṇa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa.

As stated in the Vedas (Śvetāśvatara Upaniṣad 6.8):

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

"The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies." The Lord has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate); whatever He does is His pastime. The Lord has no duty to perform to oblige anyone. Nonetheless, He appears to act to protect His devotees or kill His enemies. Of course, no one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy, but when the Lord wants to take pleasure in pastimes, He comes down to this material world and acts like a human being, thus showing His wonderful, glorious activities to please the devotees. His devotees always want to see the Lord victorious in varied activities, and therefore, to please Himself and them, the Lord sometimes agrees to act as a human being and perform wonderful, uncommon pastimes for the satisfaction of the devotees.

TEXT 21

yasyāmalaṁ nṛpa-sadaḥsu yaśo 'dhunāpi

gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam

taṁ nākapāla-vasupāla-kirīṭa-juṣṭa-

pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye

SYNONYMS

yasya-whose (Lord Rāmacandra's); amalam-spotless, free from material qualities; nṛpa-sadaḥsu-in the assembly of great emperors like Mahārāja Yudhiṣṭhira; yaśaḥ-famous glories; adhunā api-even today; gāyanti-glorify; agha-ghnam-which vanquish all sinful reactions; ṛṣayaḥ-great saintly persons like Mārkaṇḍeya; dik-ibha-indra-paṭṭam-as the ornamental cloth covering the elephant that conquers the directions; tam-that; nāka-pāla-of heavenly demigods; vasu-pāla-of earthly kings; kirīṭa-by the helmets; juṣṭa-are worshiped; pāda-ambujam-whose lotus feet; raghu-patim-unto Lord Rāmacandra; śaraṇam-surrender; prapadye-I offer.

Lord Rāmacandra's spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mārkaṇḍeya Ṛṣi still glorify His characteristics in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. Similarly, all the saintly kings and all the demigods, including Lord Śiva and Lord Brahmā, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet.

TEXT 22

sa yaiḥ spṛṣṭo 'bhidṛṣṭo vā

saṁviṣṭo 'nugato 'pi vā

kosalās te yayuḥ sthānaṁ

yatra gacchanti yoginaḥ

SYNONYMS

saḥ-He, Lord Rāmacandra; yaiḥ-by which persons; spṛṣṭaḥ-touched; abhidṛṣṭaḥ-seen; vā-either; saṁviṣṭaḥ-eating together, lying together; anugataḥ-followed as servants; api vā-even; kosalāḥ-all those inhabitants of Kosala; te-they; yayuḥ-departed; sthānam-to the place; yatra-wherein; gacchanti-they go; yoginaḥ-all the bhakti-yogis.

Lord Rāmacandra returned to His abode, to which bhakti-yogīs are promoted. This is the place to which all the inhabitants of Ayodhyā went after they served the Lord in His manifest pastimes by offering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him.

The Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Here this is confirmed. All the inhabitants of Ayodhyā who saw Lord Rāmacandra as citizens, served Him as servants, sat and talked with Him as friends or were somehow or other present during His reign went back home, back to Godhead. After giving up the body, the devotee who becomes perfect in devotional service enters that particular universe where Lord Rāmacandra or Lord Kṛṣṇa is engaged in His pastimes. Then, after being trained to serve the Lord in various capacities in that prakaṭa-līlā, the devotee is finally promoted to sanātana-dhāma, the supreme abode in the spiritual world. This sanātana-dhāma is also mentioned in Bhagavad-gītā (paras tasmāt tu bhāvo 'nyo'vyakto'vyaktāt sanātanaḥ [Bg. 8.20]). One who enters the transcendental pastimes of the Lord is called nitya-līlā-praviṣṭa. To understand clearly why Lord Rāmacandra returned, it is mentioned herewith that the Lord went to that particular place where the bhakti-yogīs go. The impersonalists misunderstand the statements of Śrīmad-Bhāgavatam to mean that the Lord entered His own effulgence and therefore become impersonal. But the Lord is a person, and His devotees are persons. Indeed, the living entities, like the Lord, were persons in the past, they are persons in the present, and they will continue to be persons even after giving up the body. This is also confirmed in Bhagavad-gītā.

TEXT 23

puruṣo rāma-caritaṁ

śravaṇair upadhārayan

ānṛśaṁsya-paro rājan

karma-bandhair vimucyate

SYNONYMS

puruṣaḥ-any person; rāma-caritam-the narration concerning the activities of the Supreme Personality of Godhead Lord Rāmacandra; śravaṇaiḥ-by aural reception; upadhārayan-simply by this process of hearing; ānṛśaṁsya-paraḥ-becomes completely free from envy; rājan-O King Parīkṣit; karma-bandhaiḥ-by the bondage of fruitive activities; vimucyate-one becomes liberated.

O King Parīkṣit, anyone who aurally receives the narrations concerning the characteristics of Lord Rāmacandra's pastimes will ultimately be freed from the disease of envy and thus be liberated from the bondage of fruitive activities.

Here in this material world, everyone is envious of someone else. Even in religious life, it is sometimes found that if one devotee has advanced in spiritual activities, other devotees are envious of him. Such envious devotees are not completely freed from the bondage of birth and death. As long as one is not completely free from the cause of birth and death, one cannot enter the sanātana-dhāma or the eternal pastimes of the Lord. One becomes envious because of being influenced by the designations of the body, but the liberated devotee has nothing to do with the body, and therefore he is completely on the transcendental platform. A devotee is never envious of anyone, even his enemy. Because the devotee knows that the Lord is his supreme protector, he thinks, "What harm can the so-called enemy do?" Thus a devotee is confident about his protection. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: [Bg. 4.11] "According to the proportion of one's surrender unto Me, I respond accordingly." A devotee must therefore be completely free from envy, especially of other devotees. To envy other devotees is a great offense, a vaiṣṇava-aparādha. A devotee who constantly engages in hearing and chanting (śravaṇa-kīrtana) is certainly freed from the disease of envy, and thus he becomes eligible to go back home, back to Godhead.

TEXT 24

śrī-rājovāca

kathaṁ sa bhagavān rāmo

bhrātṝn vā svayam ātmanaḥ

tasmin vā te 'nvavartanta

prajāḥ paurāś ca īśvare

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit inquired; katham-how; saḥ-He, the Lord; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; bhrātṝn-unto the brothers (Lakṣmaṇa, Bharata and Śatrughna); vā-either; svayam-personally; ātmanaḥ-expansions of His person; tasmin-unto the Lord; vā-either; te-they (all the inhabitants and the brothers); anvavartanta-behaved; prajāḥ-all the inhabitants; paurāḥ-the citizens; ca-and; īśvare-unto the Supreme Lord.

Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: How did the Lord conduct Himself, and how did He behave in relationship with His brothers, who were expansions of His own self? And how did His brothers and the inhabitants of Ayodhyā treat Him?

TEXT 25

śrī-bādarāyaṇir uvāca

athādiśad dig-vijaye

bhrātṝṁs tri-bhuvaneśvaraḥ

ātmānaṁ darśayan svānāṁ

purīm aikṣata sānugaḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-hereafter (when the Lord accepted the throne on the request of Bharata); ādiśat-ordered; dik-vijaye-to conquer all the world; bhrātṝn-His younger brothers; tri-bhuvana-īśvaraḥ-the Lord of the universe; ātmānam-personally, Himself; darśayan-giving audience; svānām-to the family members and the citizens; purīm-the city; aikṣata-supervised; sa-anugaḥ-with other assistants.

Śukadeva Gosvāmī replied: After accepting the throne of the government by the fervent request of His younger brother Bharata, Lord Rāmacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audience to all the citizens and residents of the palace and supervise the governmental affairs with His other assistants.

The Supreme Personality of Godhead does not allow any of His devotees or assistants to be engaged in sense gratification. The younger brothers of Lord Rāmacandra were at home enjoying the personal presence of the Supreme Personality of Godhead, but the Lord ordered Them to go out and achieve victory all over the world. It was the custom (and this custom, in some places, is still current) that all other kings would have to accept the supremacy of the emperor. If the king of a small state did not accept the emperor's supremacy, there would be a fight, and the king of the small state would be obliged to accept the emperor as supreme; otherwise, it would not be possible for the emperor to rule the country.

Lord Rāmacandra showed His favor to His brothers by ordering Them to go out. Many of the Lord's devotees residing in Vṛndāvana have taken the vow not to leave Vṛndāvana to preach Kṛṣṇa consciousness. But the Lord says that Kṛṣṇa consciousness should be spread all over the world, in every village and every town. This is the open order of Lord Caitanya Mahāprabhu.

pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma

A pure devotee, therefore, must execute the order of the Lord and must not gratify his senses by remaining stagnant in one place, falsely proud, thinking that because he does not leave Vṛndāvana but chants in a solitary place he has become a great devotee. A devotee must carry out the order of the Supreme Personality of Godhead. Caitanya Mahāprabhu said, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. Every devotee, therefore, should spread Kṛṣṇa consciousness by preaching, asking whomever he meets to accept the order of the Supreme Personality of Godhead. The Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Abandon all varieties of religion and just surrender unto Me." This is the order of the Lord, who speaks as the supreme emperor. Everyone should be induced to accept this order, for this is victory (dig-vijaya). And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life.

Of course, those who are kaniṣṭha-adhikārīs do not preach, but the Lord shows mercy to them also, as He did by staying personally in Ayodhyā to give audience to the people in general. One should not mistakenly think that the Lord asked His younger brothers to leave Ayodhyā because He especially favored the citizens. The Lord is merciful to everyone, and He knows how to show His favor to each individual person according to his capacity. One who abides by the order of the Lord is a pure devotee.

TEXT 26

āsikta-mārgāṁ gandhodaiḥ

kariṇāṁ mada-śīkaraiḥ

svāminaṁ prāptam ālokya

mattāṁ vā sutarām iva

SYNONYMS

āsikta-mārgām-the streets were sprinkled; gandha-udaiḥ-with perfumed water; kariṇām-of elephants; mada-śīkaraiḥ-with particles of perfumed liquor; svāminam-the master or proprietor; prāptam-present; ālokya-seeing personally; mattām-very opulent; vā-either; sutarām-highly; iva-as if.

During the reign of Lord Rāmacandra, the streets of the capital, Ayodhyā, were sprinkled with perfumed water and drops of perfumed liquor, thrown about by elephants from their trunks. When the citizens saw the Lord personally supervising the affairs of the city in such opulence, they appreciated this opulence very much.

We have simply heard about the opulence of Rāma-rājya during the reign of Lord Rāmacandra. Now, here is one example of the opulence of the Lord's kingdom. The streets of Ayodhyā were not only cleaned but also sprinkled with perfumed water and drops of perfumed liquor, which were distributed by elephants through their trunks. There was no need of sprinkling machines, for the elephant has a natural ability to suck water through its trunk and again throw it out in a shower. We can understand the opulence of the city from this one example: it was actually sprinkled with perfumed water. Moreover, the citizens had the opportunity to see the Lord personally supervising the affairs of the state. He was not a sleeping monarch, as we can understand from His activities in sending His brothers to see to affairs outside the capital and punish anyone who did not obey the emperor's orders. This is called dig-vijaya. The citizens were all given facilities for peaceful life, and they were also qualified with appropriate attributes according to varṇāśrama. As we have seen from the previous chapter, varṇāśrama-guṇānvitāḥ: the citizens were trained according to the varṇāśrama system. A class of men were brāhmaṇas, a class of men were kṣatriyas, a class were vaiśyas, and a class were śūdras. Without this scientific division, there can be no question of good citizenship. The King, being magnanimous and perfect in His duty, performed many sacrifices and treated the citizens as His sons, and the citizens, being trained in the varṇāśrama system, were obedient and perfectly ordered. The entire monarchy was so opulent and peaceful that the government was even able to sprinkle the street with perfumed water, what to speak of other management. Since the city was sprinkled with perfumed water, we can simply imagine how opulent it was in other respects. Why should the citizens not have felt happy during the reign of Lord Rāmacandra.

TEXT 27

prāsāda-gopura-sabhā-

caitya-deva-gṛhādiṣu

vinyasta-hema-kalaśaiḥ

patākābhiś ca maṇḍitām

SYNONYMS

prāsāda-in palaces; gopura-palace gates; sabhā-assembly houses; caitya-raised platforms; deva-gṛha-temples wherein deities are worshiped; ādiṣu-and so on; vinyasta-placed; hema-kalaśaiḥ-with golden waterpots; patākābhiḥ-by flags; ca-also; maṇḍitām-bedecked.

The palaces, the palace gates, the assembly houses, the platforms for meeting places, the temples and all such places were decorated with golden waterpots and bedecked with various types of flags.

TEXT 28

pūgaiḥ savṛntai rambhābhiḥ

paṭṭikābhiḥ suvāsasām

ādarśair aṁśukaiḥ sragbhiḥ

kṛta-kautuka-toraṇām

SYNONYMS

pūgaiḥ-by trees of betel nut; sa-vṛntaiḥ-with bunches of flowers and fruits; rambhābhiḥ-with banana trees; paṭṭikābhiḥ-with flags; su-vāsasām-decorated with colorful cloth; ādarśaiḥ-with mirrors; aṁśukaiḥ-with cloths; sragbhiḥ-with garlands; kṛta-kautuka-made auspicious; toraṇām-possessing reception gates.

Wherever Lord Rāmacandra visited, auspicious welcome gates were constructed, with banana trees and betel nut trees, full of flowers and fruits. The gates were decorated with various flags made of colorful cloth and with tapestries, mirrors and garlands.

TEXT 29

tam upeyus tatra tatra

paurā arhaṇa-pāṇayaḥ

āśiṣo yuyujur deva

pāhīmāṁ prāk tvayoddhṛtām

SYNONYMS

tam-unto Him, Lord Rāmacandra; upeyuḥ-approached; tatra tatra-wherever He visited; paurāḥ-the inhabitants of the neighborhood; arhaṇa-pāṇayaḥ-carrying paraphernalia to worship the Lord; āśiṣaḥ-blessings from the Lord; yuyujuḥ-came down; deva-O my Lord; pāhi-just maintain; imām-this land; prāk-as before; tvayā-by You; uddhṛtām-rescued (from the bottom of the sea in Your incarnation as Varāha).

Wherever Lord Rāmacandra visited, the people approached Him with paraphernalia of worship and begged the Lord's blessings. "O Lord," they said, "as You rescued the earth from the bottom of the sea in Your incarnation as a boar, may You now maintain it. Thus we beg Your blessings."

TEXT 30

tataḥ prajā vīkṣya patiṁ cirāgataṁ

didṛkṣayotsṛṣṭa-gṛhāḥ striyo narāḥ

āruhya harmyāṇy aravinda-locanam

atṛpta-netrāḥ kusumair avākiran

SYNONYMS

tataḥ-thereafter; prajāḥ-the citizens; vīkṣya-by seeing; patim-the King; cira-āgatam-returned after a long time; didṛkṣayā-desiring to see; utsṛṣṭa-gṛhāḥ-vacating their respective residences; striyaḥ-the women; narāḥ-the men; āruhya-getting on top of; harmyāṇi-great palaces; aravinda-locanam-Lord Rāmacandra, whose eyes are like the petals of a lotus; atṛpta-netrāḥ-whose eyes were not fully satisfied; kusumaiḥ-by flowers; avākiran-showered the Lord.

Thereafter, not having seen the Lord for a long time, the citizens, both men and women, being very eager to see Him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Lord Rāmacandra, they showered flowers upon Him.

TEXTS 31–34

atha praviṣṭaḥ sva-gṛhaṁ

juṣṭaṁ svaiḥ pūrva-rājabhiḥ

anantākhila-koṣāḍhyam

anarghyoruparicchadam

vidrumodumbara-dvārair

vaidūrya-stambha-paṅktibhiḥ

sthalair mārakataiḥ svacchair

bhrājat-sphaṭika-bhittibhiḥ

citra-sragbhiḥ paṭṭikābhir

vāso-maṇi-gaṇāṁśukaiḥ

muktā-phalaiś cid-ullāsaiḥ

kānta-kāmopapattibhiḥ

dhūpa-dīpaiḥ surabhibhir

maṇḍitaṁ puṣpa-maṇḍanaiḥ

strī-pumbhiḥ sura-saṅkāśair

juṣṭaṁ bhūṣaṇa-bhūṣaṇaiḥ

SYNONYMS

atha-thereafter; praviṣṭaḥ-He entered; sva-gṛham-His own palace; juṣṭam-occupied; svaiḥ-by His own family members; pūrva-rājabhiḥ-by the previous members of the royal family; ananta-unlimited; akhila-everywhere; koṣa-treasury; āḍhyam-prosperous; anarghya-priceless; uru-high; paricchadam-paraphernalia; vidruma-of coral; udumbara-dvāraiḥ-with the two sides of the doors; vaidūrya-stambha-with pillars of vaidūrya-maṇi; paṅktibhiḥ-in a line; sthalaiḥ-with floors; mārakataiḥ-made of marakata stone; svacchaiḥ-very cleanly polished; bhrājat-dazzling; sphaṭika-marble; bhittibhiḥ-foundations; citra-sragbhiḥ-with varieties of flower garlands; paṭṭikābhiḥ-with flags; vāsaḥ-clothing; maṇi-gaṇa-aṁśukaiḥ-by various effulgent and valuable stones; muktā-phalaiḥ-with pearls; cit-ullāsaiḥ-increasing celestial pleasure; kānta-kāma-fulfilling one's desires; upapattibhiḥ-by such paraphernalia; dhūpa-dīpaiḥ-with incense and lamps; surabhibhiḥ-very fragrant; maṇḍitam-decorated; puṣpa-maṇḍanaiḥ-by bunches of various flowers; strī-pumbhiḥ-by men and women; sura-saṅkāśaiḥ-appearing like the demigods; juṣṭam-full of; bhūṣaṇa-bhūṣaṇaiḥ-whose bodies beautified their ornaments.

Thereafter, Lord Rāmacandra entered the palace of His forefathers. Within the palace were various treasures and valuable wardrobes. The sitting places on the two sides of the entrance door were made of coral, the yards were surrounded by pillars of vaidūrya-maṇi, the floor was made of highly polished marakata-maṇi, and the foundation was made of marble. The entire palace was decorated with flags and garlands and bedecked with valuable stones, shining with a celestial effulgence. The palace was fully decorated with pearls and surrounded by lamps and incense. The men and women within the palace all resembled demigods and were decorated with various ornaments, which seemed beautiful because of being placed on their bodies.

TEXT 35

tasmin sa bhagavān rāmaḥ

snigdhayā priyayeṣṭayā

reme svārāma-dhīrāṇām

ṛṣabhaḥ sītayā kila

SYNONYMS

tasmin-in that celestial palace; saḥ-He; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; snigdhayā-always pleased by her behavior; priyayā iṣṭayā-with His dearmost wife; reme-enjoyed; sva-ārāma-personal pleasure; dhīrāṇām-of the greatest learned persons; ṛṣabhaḥ-the chief; sītayā-with mother Sītā; kila-indeed.

Lord Rāmacandra, the Supreme Personality of Godhead, chief of the best learned scholars, resided in that palace with His pleasure potency, mother Sītā, and enjoyed complete peace.

TEXT 36

bubhuje ca yathā-kālaṁ

kāmān dharmam apīḍayan

varṣa-pūgān bahūn nṝṇām

abhidhyātāṅghri-pallavaḥ

SYNONYMS

bubhuje-He enjoyed; ca-also; yathā-kālam-as long as required; kāmān-all enjoyment; dharmam-religious principles; apīḍayan-without transgressing; varṣa-pūgān-duration of years; bahūn-many; nṝṇām-of the people in general; abhidhyāta-being meditated upon; aṅghri-pallavaḥ-His lotus feet.

Without transgressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed.

Thus end the Bhaktivedanta purports of the Ninth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Rāmacandra Rules the World."

Chapter Twelve

The Dynasty of Kuśa, the Son of Lord Rāmacandra

This chapter describes the dynasty of Kuśa, the son of Lord Rāmacandra. The members of this dynasty are descendants of Saśāda, the son of Mahārāja Ikṣvāku.

Following in the genealogical table of Lord Rāmacandra's dynasty, Kuśa, the Lord's son, was followed consecutively by Atithi, Niṣadha, Nabha, Puṇḍarīka, Kṣemadhanvā, Devānīka, Anīha, Pāriyātra, Balasthala, Vajranābha, Sagaṇa and Vidhṛti. These personalities ruled the world. From Vidhṛti came Hiraṇyanābha, who later became the disciple of Jaimini and propounded the system of mystic yoga in which Yājñavalkya was initiated. Following in this dynasty were Puṣpa, Dhruvasandhi, Sudarśana, Agnivarṇa, Śīghra and Maru. Maru attained full perfection in the practice of yoga, and he still lives in the village of Kalāpa. At the end of this age of Kali, he will revive the dynasty of the sun-god. Next in the dynasty were Prasuśruta, Sandhi, Amarṣaṇa, Mahasvān, Viśvabāhu, Prasenajit, Takṣaka and Bṛhadbala, who was later killed by Abhimanyu. Śukadeva Gosvāmī said that these were all kings who had passed away. The future descendants of Bṛhadbala will be Bṛhadraṇa, Ūrukriya, Vatsavṛddha, Prativyoma, Bhānu, Divāka, Sahadeva, Bṛhadaśva, Bhānumān, Pratīkāśva, Supratīka, Marudeva, Sunakṣatra, Puṣkara, Antarikṣa, Sutapā, Amitrajit, Bṛhadrāja, Barhi, Kṛtañjaya, Raṇañjaya, Sañjaya, Śākya, Śuddhoda, Lāṅgala, Prasenajit, Kṣudraka, Raṇaka, Suratha and Sumitra. All of them will become kings one after another. Sumitra, coming in this age of Kali, will be the last king in the Ikṣvāku dynasty; after him, the dynasty will be extinguished.

TEXT 1

śrī-śuka uvāca

kuśasya cātithis tasmān

niṣadhas tat-suto nabhaḥ

puṇḍarīko 'tha tat-putraḥ

kṣemadhanvābhavat tataḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; kuśasya-of Kuśa, the son of Lord Rāmacandra; ca-also; atithiḥ-Atithi; tasmāt-from him; niṣadhaḥ-Niṣadha; tat-sutaḥ-his son; nabhaḥ-Nabha; puṇḍarīkaḥ-Puṇḍarīka; atha-thereafter; tat-putraḥ-his son; kṣemadhanvā-Kṣemadhanvā; abhavat-became; tataḥ-thereafter.

Śukadeva Gosvāmī said: The son of Rāmacandra was Kuśa, the son of Kuśa was Atithi, the son of Atithi was Niṣadha, and the son of Niṣadha was Nabha. The son of Nabha was Puṇḍarīka, and from Puṇḍarīka came a son named Kṣemadhanvā.

TEXT 2

devānīkas tato 'nīhaḥ

pāriyātro 'tha tat-sutaḥ

tato balasthalas tasmād

vajranābho 'rka-sambhavaḥ

SYNONYMS

devānīkaḥ-Devānīka; tataḥ-from Kṣemadhanvā; anīhaḥ-from Devānīka came the son named Anīha; pāriyātraḥ-Pāriyātra; atha-thereafter; tat-sutaḥ-the son of Anīha; tataḥ-from Pāriyātra; balasthalaḥ-Balasthala; tasmāt-from Balasthala; vajranābhaḥ-Vajranābha; arka-sambhavaḥ-derived from the sun-god.

The son of Kṣemadhanvā was Devānīka, Devānīka's son was Anīha, Anīha's son was Pāriyātra, and Pāriyātra's son was Balasthala. The son of Balasthala was Vajranābha, who was said to have been born from the effulgence of the sun-god.

TEXTS 3–4

sagaṇas tat-sutas tasmād

vidhṛtiś cābhavat sutaḥ

tato hiraṇyanābho 'bhūd

yogācāryas tu jaimineḥ

śiṣyaḥ kauśalya ādhyātmaṁ

yājñavalkyo 'dhyagād yataḥ

yogaṁ mahodayam ṛṣir

hṛdaya-granthi-bhedakam

SYNONYMS

sagaṇaḥ-Sagaṇa; tat-this (Vajranābha's); sutaḥ-son; tasmāt-from him; vidhṛtiḥ-Vidhṛti; ca-also; abhavat-was born; sutaḥ-his son; tataḥ-from him; hiraṇyanābhaḥ-Hiraṇyanābha; abhūt-became; yoga-ācāryaḥ-the propounder of the philosophy of yoga; tu-but; jaimineḥ-because of accepting Jaimini as his spiritual master; śiṣyaḥ-disciple; kauśalyaḥ-Kauśalya; ādhyātmam-spiritual; yājñavalkyaḥ-Yājñavalkya; adhyagāt-studied; yataḥ-from him (Hiraṇyanābha); yogam-the mystic performances; mahā-udayam-highly elevated; ṛṣiḥ-Yājñavalkya Ṛṣi; hṛdaya-granthi-bhedakam-mystic yoga, which can loosen the knots of material attachment in the heart.

The son of Vajranābha was Sagaṇa, and his son was Vidhṛti. The son of Vidhṛti was Hiraṇyanābha, who became a disciple of Jaimini and became a great ācārya of mystic yoga. It is from Hiraṇyanābha that the great saint Yājñavalkya learned the highly elevated system of mystic yoga known as ādhyātma-yoga, which can loosen the knots of material attachment in the heart.

TEXT 5

puṣpo hiraṇyanābhasya

dhruvasandhis tato 'bhavat

sudarśano 'thāgnivarṇaḥ

śīghras tasya maruḥ sutaḥ

SYNONYMS

puṣpaḥ-Puṣpa; hiraṇyanābhasya-the son of Hiraṇyanābha; dhruvasandhiḥ-Dhruvasandhi; tataḥ-from him; abhavat-was born; sudarśanaḥ-from Dhruvasandhi, Sudarśana was born; atha-thereafter; agnivarṇaḥ-Agnivarṇa, the son of Sudarśana; śīghraḥ-Śīghra; tasya-his (Agnivarṇa's); maruḥ-Maru; sutaḥ-son.

The son of Hiraṇyanābha was Puṣpa, and the son of Puṣpa was Dhruvasandhi. The son of Dhruvasandhi was Sudarśana, whose son was Agnivarṇa. The son of Agnivarṇa was named Śīghra, and his son was Maru.

TEXT 6

so 'sāv āste yoga-siddhaḥ

kalāpa-grāmam āsthitaḥ

kaler ante sūrya-vaṁśaṁ

naṣṭaṁ bhāvayitā punaḥ

SYNONYMS

saḥ-he; asau-the personality known as Maru; āste-still existing; yoga-siddhaḥ-perfection in the power of mystic yoga; kalāpa-grāmam-the place named Kalāpa-grāma; āsthitaḥ-he is still living there; kaleḥ-of this Kali-yuga; ante-at the end; sūrya-vaṁśam-the descendants of the sun-god; naṣṭam-after being lost; bhāvayitā-Maru will begin by begetting a son; punaḥ-again.

Having achieved perfection in the power of mystic yoga, Maru still lives in a place known as Kalāpa-grāma. At the end of Kali-yuga, he will revive the lost Sūrya dynasty by begetting a son.

At least five thousand years ago, Śrīla Śukadeva Gosvāmī ascertained the existence of Maru in Kalāpa-grāma and said that Maru, having achieved a yoga-siddha body, would continue to exist until the end of Kali-yuga, which is calculated to continue for 432,000 years. Such is the perfection of mystic power. By controlling the breath, the perfect yogī can continue his life for as long as he likes. Sometimes we hear from the Vedic literature that some personalities from the Vedic age, such as Vyāsadeva and Aśvatthāmā, are still living. Here we understand that Maru is also still living. We are sometimes surprised that a mortal body can live for such a long time. The explanation of this longevity is given here by the word yoga-siddha. If one becomes perfect in the practice of yoga, he can live as long as he likes. The demonstration of some trifling yoga-siddha does not constitute perfection. Here is a factual example of perfection: a yoga-siddha can live as long as he likes.

TEXT 7

tasmāt prasuśrutas tasya

sandhis tasyāpy amarṣaṇaḥ

mahasvāṁs tat-sutas tasmād

viśvabāhur ajāyata

SYNONYMS

tasmāt-from Maru; prasuśrutaḥ-Prasuśruta, his son; tasya-of Prasuśruta; sandhiḥ-a son named Sandhi; tasya-his (Sandhi's); api-also; amarṣaṇaḥ-a son named Amarṣaṇa; mahasvān-the son of Amarṣaṇa; tat-his; sutaḥ-son; tasmāt-from him (Mahasvān); viśvabāhuḥ-Viśvabāhu; ajāyata-took birth.

From Maru was born a son named Prasuśruta, from Prasuśruta came Sandhi, from Sandhi came Amarṣaṇa, and from Amarṣaṇa a son named Mahasvān. From Mahasvān, Viśvabāhu took his birth.

TEXT 8

tataḥ prasenajit tasmāt

takṣako bhavitā punaḥ

tato bṛhadbalo yas tu

pitrā te samare hataḥ

SYNONYMS

tataḥ-from Viśvabāhu; prasenajit-a son named Prasenajit was born; tasmāt-from him; takṣakaḥ-Takṣaka; bhavitā-would take birth; punaḥ-again; tataḥ-from him; bṛhadbalaḥ-a son named Bṛhadbala; yaḥ-he who; tu-but; pitrā-by father; te-your; samare-in the fight; hataḥ-killed.

From Viśvabāhu came a son named Prasenajit, from Prasenajit came Takṣaka, and from Takṣaka came Bṛhadbala, who was killed in a fight by your father.

TEXT 9

ete hīkṣvāku-bhūpālā

atītāḥ śṛṇv anāgatān

bṛhadbalasya bhavitā

putro nāmnā bṛhadraṇaḥ

SYNONYMS

ete-all of them; hi-indeed; ikṣvāku-bhūpālāḥ-kings in the dynasty of Ikṣvāku; atītāḥ-all of them are dead and gone; śṛṇu-just hear; anāgatān-those who will come in the future; bṛhadbalasya-of Bṛhadbala; bhavitā-there will be; putraḥ-a son; nāmnā-by the name; bṛhadraṇaḥ-Bṛhadraṇa.

All these kings in the dynasty of Ikṣvāku have passed away. Now please listen as I describe the kings who will be born in the future. From Bṛhadbala will come Bṛhadraṇa.

TEXT 10

ūrukriyaḥ sutas tasya

vatsavṛddho bhaviṣyati

prativyomas tato bhānur

divāko vāhinī-patiḥ

SYNONYMS

ūrukriyaḥ-Ūrukriya; sutaḥ-son; tasya-of Ūrukriya; vatsavṛddhaḥ-Vatsavṛddha; bhaviṣyati-will take birth; prativyomaḥ-Prativyoma; tataḥ-from Vatsavṛddha; bhānuḥ-(from Prativyoma) a son named Bhānu; divākaḥ-from Bhānu a son named Divāka; vāhinī-patiḥ-a great commander of soldiers.

The son of Bṛhadraṇa will be Ūrukriya, who will have a son named Vatsavṛddha. Vatsavṛddha will have a son named Prativyoma, and Prativyoma will have a son named Bhānu, from whom Divāka, a great commander of soldiers, will take birth.

TEXT 11

sahadevas tato vīro

bṛhadaśvo 'tha bhānumān

pratīkāśvo bhānumataḥ

supratīko 'tha tat-sutaḥ

SYNONYMS

sahadevaḥ-Sahadeva; tataḥ-from Divāka; vīraḥ-a great hero; bṛhadaśvaḥ-Bṛhadaśva; atha-from him; bhānumān-Bhānumān; pratīkāśvaḥ-Pratīkāśva; bhānumataḥ-from Bhānumān; supratīkaḥ-Supratīka; atha-thereafter; tat-sutaḥ-the son of Pratīkāśva.

Thereafter, from Divāka will come a son named Sahadeva, and from Sahadeva a great hero named Bṛhadaśva. From Bṛhadaśva will come Bhānumān, and from Bhānumān will come Pratīkāśva. The son of Pratīkāśva will be Supratīka.

TEXT 12

bhavitā marudevo 'tha

sunakṣatro 'tha puṣkaraḥ

tasyāntarikṣas tat-putraḥ

sutapās tad amitrajit

SYNONYMS

bhavitā-will be born; marudevaḥ-Marudeva; atha-thereafter; sunakṣatraḥ-Sunakṣatra; atha-thereafter; puṣkaraḥ-Puṣkara, a son of Sunakṣatra; tasya-of Puṣkara; antarikṣaḥ-Antarikṣa; tat-putraḥ-his son; sutapāḥ-Sutapā; tat-from him; amitrajit-a son named Amitrajit.

Thereafter, from Supratīka will come Marudeva; from Marudeva, Sunakṣatra; from Sunakṣatra, Puṣkara; and from Puṣkara, Antarikṣa. The son of Antarikṣa will be Sutapā, and his son will be Amitrajit.

TEXT 13

bṛhadrājas tu tasyāpi

barhis tasmāt kṛtañjayaḥ

raṇañjayas tasya sutaḥ

sañjayo bhavitā tataḥ

SYNONYMS

bṛhadrājaḥ-Bṛhadrāja; tu-but; tasya api-of Amitrajit; barhiḥ-Barhi; tasmāt-from Barhi; kṛtañjayaḥ-Kṛtañjaya; raṇañjayaḥ-Raṇañjaya; tasya-of Kṛtañjaya; sutaḥ-son; sañjayaḥ-Sañjaya; bhavitā-will take birth; tataḥ-from Raṇañjaya.

From Amitrajit will come a son named Bṛhadrāja, from Bṛhadrāja will come Barhi, and from Barhi will come Kṛtañjaya. The son of Kṛtañjaya will be known as Raṇañjaya, and from him will come a son named Sañjaya.

TEXT 14

tasmāc chākyo 'tha śuddhodo

lāṅgalas tat-sutaḥ smṛtaḥ

tataḥ prasenajit tasmāt

kṣudrako bhavitā tataḥ

SYNONYMS

tasmāt-from Sañjaya; śākyaḥ-Śākya; atha-thereafter; śuddhodaḥ-Śuddhoda; lāṅgalaḥ-Lāṅgala; tat-sutaḥ-the son of Śuddhoda; smṛtaḥ-is well known; tataḥ-from him; prasenajit-Prasenajit; tasmāt-from Prasenajit; kṣudrakaḥ-Kṣudraka; bhavitā-will take birth; tataḥ-thereafter.

From Sañjaya will come Śākya, from Śākya will come Śuddhoda, and from Śuddhoda will come Lāṅgala. From Lāṅgala will come Prasenajit, and from Prasenajit, Kṣudraka.

TEXT 15

raṇako bhavitā tasmāt

surathas tanayas tataḥ

sumitro nāma niṣṭhānta

ete bārhadbalānvayāḥ

SYNONYMS

raṇakaḥ-Raṇaka; bhavitā-will take birth; tasmāt-from Kṣudraka; surathaḥ-Suratha; tanayaḥ-the son; tataḥ-thereafter; sumitraḥ-Sumitra, the son of Suratha; nāma-by the name; niṣṭha-antaḥ-the end of the dynasty; ete-all the above-mentioned kings; bārhadbala-anvayāḥ-in the dynasty of King Bṛhadbala.

From Kṣudraka will come Raṇaka, from Raṇaka will come Suratha, and from Suratha will come Sumitra, ending the dynasty. This is a description of the dynasty of Bṛhadbala.

TEXT 16

ikṣvākūṇām ayaṁ vaṁśaḥ

sumitrānto bhaviṣyati

yatas taṁ prāpya rājānaṁ

saṁsthāṁ prāpsyati vai kalau

SYNONYMS

ikṣvākūṇām-of the dynasty of King Ikṣvāku; ayam-this (what has been described); vaṁśaḥ-descendants; sumitra-antaḥ-Sumitra being the last king of this dynasty; bhaviṣyati-will appear in the future, while the Kali-yuga still continues; yataḥ-because; tam-him, Mahārāja Sumitra; prāpya-getting; rājānam-as a king in that dynasty; saṁsthām-culmination; prāpsyati-gets; vai-indeed; kalau-at the end of Kali-yuga.

The last king in the dynasty of Ikṣvāku will be Sumitra; after Sumitra there will be no more sons in the dynasty of the sun-god, and thus the dynasty will end.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Kuśa, the Son of Lord Rāmacandra."

Chapter Thirteen

The Dynasty of Mahārāja Nimi

This chapter describes the dynasty in which the great and learned scholar Janaka was born. This is the dynasty of Mahārāja Nimi, who is said to have been the son of Ikṣvāku.

When Mahārāja Nimi began performing great sacrifices, he appointed Vasiṣṭha to be chief priest, but Vasiṣṭha refused, for he had already agreed to be priest in performing a yajña for Lord Indra. Vasiṣṭha therefore requested Mahārāja Nimi to wait until Lord Indra's sacrifice was finished, but Mahārāja Nimi did not wait. He thought, "Life is very short, so there is no need to wait." He therefore appointed another priest to perform the yajña. Vasiṣṭha was very angry at King Nimi and cursed him, saying, "May your body fall down." Cursed in that way, Mahārāja Nimi also became very angry, and he retaliated by saying, "May your body also fall down." As a result of this cursing and countercursing, both of them died. After this incident, Vasiṣṭha took birth again, begotten by Mitra and Varuṇa, who were agitated by Urvaśī.

The priests who were engaged in the sacrifice for King Nimi preserved Nimi's body in fragrant chemicals. When the sacrifice was over, the priests prayed for Nimi's life to all the demigods who had come to the arena of yajña, but Mahārāja Nimi refused to take birth again in a material body because he considered the material body obnoxious. The great sages then churned Nimi's body, and as a result of this churning, Janaka was born.

The son of Janaka was Udāvasu, and the son of Udāvasu was Nandivardhana. The son of Nandivardhana was Suketu, and his descendants continued as follows: Devarāta, Bṛhadratha, Mahāvīrya, Sudhṛti, Dhṛṣṭaketu, Haryaśva, Maru, Pratīpaka, Kṛtaratha, Devamīḍha, Viśruta, Mahādhṛti, Kṛtirāta, Mahāromā, Svarṇaromā, Hrasvaromā and Śīradhvaja. All these sons appeared in the dynasty one after another. From Śīradhvaja, mother Sītādevī was born. Śīradhvaja's son was Kuśadhvaja, and the son of Kuśadhvaja was Dharmadhvaja. The sons of Dharmadhvaja were Kṛtadhvaja and Mitadhvaja. The son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. Keśidhvaja was a self-realized soul, and his son was Bhānumān, whose descendants were as follows: Śatadyumna, Śuci, Sanadvāja, Ūrjaketu, Aja, Purujit, Ariṣṭanemi, Śrutāyu, Supārśvaka, Citraratha, Kṣemādhi, Samaratha, Satyaratha, Upaguru, Upagupta, Vasvananta, Yuyudha, Subhāṣaṇa, Śruta, Jaya, Vijaya, Ṛta, Śunaka, Vītahavya, Dhṛti, Bahulāśva, Kṛti and Mahāvaśī. All of these sons were great self-controlled personalities. This completes the list of the entire dynasty.

TEXT 1

śrī-śuka uvāca

nimir ikṣvāku-tanayo

vasiṣṭham avṛtartvijam

ārabhya satraṁ so 'py āha

śakreṇa prāg vṛto 'smi bhoḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nimiḥ-King Nimi; ikṣvāku-tanayaḥ-the son of Mahārāja Ikṣvāku; vasiṣṭham-the great sage Vasiṣṭha; avṛta-appointed; ṛtvijam-the chief priest of the sacrifice; ārabhya-beginning; satram-the sacrifice; saḥ-he, Vasiṣṭha; api-also; āha-said; śakreṇa-by Lord Indra; prāk-before; vṛtaḥ asmi-I was appointed; bhoḥ-O Mahārāja Nimi.

Śrīla Śukadeva Gosvāmī said: After beginning sacrifices, Mahārāja Nimi, the son of Ikṣvāku, requested the great sage Vasiṣṭha to take the post of chief priest. At that time, Vasiṣṭha replied, "My dear Mahārāja Nimi, I have already accepted the same post in a sacrifice begun by Lord Indra.

TEXT 2

taṁ nirvartyāgamiṣyāmi

tāvan māṁ pratipālaya

tūṣṇīm āsīd gṛha-patiḥ

so 'pīndrasyākaron makham

SYNONYMS

tam-that sacrifice; nirvartya-after finishing; āgamiṣyāmi-I shall come back; tāvat-until that time; mām-me (Vasiṣṭha); pratipālaya-wait for; tūṣṇīm-silent; āsīt-remained; gṛha-patiḥ-Mahārāja Nimi; saḥ-he, Vasiṣṭha; api-also; indrasya-of Lord Indra; akarot-executed; makham-the sacrifice.

"I shall return here after finishing the yajña for Indra. Kindly wait for me until then." Mahārāja Nimi remained silent, and Vasiṣṭha began to perform the sacrifice for Lord Indra.

TEXT 3

nimiś calam idaṁ vidvān

satram ārabhatātmavān

ṛtvigbhir aparais tāvan

nāgamad yāvatā guruḥ

SYNONYMS

nimiḥ-Mahārāja Nimi; calam-flickering, subject to end at any moment; idam-this (life); vidvān-being completely aware of this fact; satram-the sacrifice; ārabhata-inaugurated; ātmavān-self-realized person; ṛtvigbhiḥ-by priests; aparaiḥ-other than Vasiṣṭha; tāvat-for the time being; na-not; āgamat-returned; yāvatā-so long; guruḥ-his spiritual master (Vasiṣṭha).

Mahārāja Nimi, being a self-realized soul, considered that this life is flickering. Therefore, instead of waiting long for Vasiṣṭha, he began performing the sacrifice with other priests.

Cāṇakya Paṇḍita says, śarīraṁ kṣaṇa-vidhvāṁsi kalpānta-sthāyino guṇāḥ: "The duration of one's life in the material world may end at any moment, but if within this life one does something worthy, that qualification is depicted in history eternally." Here is a great personality, Mahārāja Nimi, who knew this fact. In the human form of life one should perform activities in such a way that at the end he goes back home, back to Godhead. This is self-realization.

TEXT 4

śiṣya-vyatikramaṁ vīkṣya

taṁ nirvartyāgato guruḥ

aśapat patatād deho

nimeḥ paṇḍita-māninaḥ

SYNONYMS

śiṣya-vyatikramam-the disciple's deviation from the order of the guru; vīkṣya-observing; tam-the performance of yajña by Indra; nirvartya-after finishing; āgataḥ-when he returned; guruḥ-Vasiṣṭha Muni; aśapat-he cursed Nimi Mahārāja; patatāt-may it fall down; dehaḥ-the material body; nimeḥ-of Mahārāja Nimi; paṇḍita-māninaḥ-who considers himself so learned (as to disobey the order of his spiritual master).

After completing the sacrificial performance for King Indra, the spiritual master Vasiṣṭha returned and found that his disciple Mahārāja Nimi had disobeyed his instructions. Thus Vasiṣṭha cursed him, saying, "May the material body of Nimi, who considers himself learned, immediately fall."

TEXT 5

nimiḥ pratidadau śāpaṁ

gurave 'dharma-vartine

tavāpi patatād deho

lobhād dharmam ajānataḥ

SYNONYMS

nimiḥ-Mahārāja Nimi; pratidadau śāpam-countercursed; gurave-unto his spiritual master, Vasiṣṭha; adharma-vartine-who was induced to irreligious principles (because he cursed his offenseless disciple); tava-of you; api-also; patatāt-let it fall; dehaḥ-the body; lobhāt-because of greed; dharmam-religious principles; ajānataḥ-not knowing.

For unnecessarily cursing him when he had committed no offense, Mahārāja Nimi countercursed his spiritual master. "For the sake of getting contributions from the King of heaven," he said, "you have lost your religious intelligence. Therefore I pronounce this curse: your body also will fall."

The religious principle for a brāhmaṇa is that he should not be greedy at all. In this case, however, for the sake of more lucrative remunerations from the King of heaven, Vasiṣṭha neglected Mahārāja Nimi's request on this planet, and when Nimi performed the sacrifices with other priests, Vasiṣṭha unnecessarily cursed him. When one is infected by contaminated activities, his power, material or spiritual, reduces. Although Vasiṣṭha was the spiritual master of Mahārāja Nimi, because of his greed he became fallen.

TEXT 6

ity utsasarja svaṁ dehaṁ

nimir adhyātma-kovidaḥ

mitrā-varuṇayor jajñe

urvaśyāṁ prapitāmahaḥ

SYNONYMS

iti-thus; utsasarja-gave up; svam-his own; deham-body; nimiḥ-Mahārāja Nimi; adhyātma-kovidaḥ-fully conversant with spiritual knowledge; mitrā-varuṇayoḥ-from the semen of Mitra and Varuṇa (discharged from seeing the beauty of Urvaśī); jajñe-was born; urvaśyām-through Urvaśī, a prostitute of the heavenly kingdom; prapitāmahaḥ-Vasiṣṭha, who was known as the great-grandfather.

After saying this, Mahārāja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasiṣṭha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuṇa when they saw Urvaśī, he was born again.

Mitra and Varuṇa chanced to meet Urvaśī, the most beautiful prostitute of the heavenly kingdom, and they became lusty. Because they were great saints, they tried to control their lust, but they could not do so, and thus they discharged semen. This semen was kept carefully in a waterpot, and Vasiṣṭha was born from it.

TEXT 7

gandha-vastuṣu tad-dehaṁ

nidhāya muni-sattamāḥ

samāpte satra-yāge ca

devān ūcuḥ samāgatān

SYNONYMS

gandha-vastuṣu-in things very fragrant; tat-deham-the body of Mahārāja Nimi; nidhāya-having preserved; muni-sattamāḥ-all the great sages gathered there; samāpte satra-yāge-at the end of the sacrifice known by the name Satra; ca-also; devān-to all the demigods; ūcuḥ-requested or spoke; samāgatān-who were assembled there.

During the performance of the yajña, the body relinquished by Mahārāja Nimi was preserved in fragrant substances, and at the end of the Satra-yāga the great saints and brāhmaṇas made the following request to all the demigods assembled there.

TEXT 8

rājño jīvatu deho 'yaṁ

prasannāḥ prabhavo yadi

tathety ukte nimiḥ prāha

mā bhūn me deha-bandhanam

SYNONYMS

rājñaḥ-of the King; jīvatu-may again be enlivened; dehaḥ ayam-this body (now preserved); prasannāḥ-very much pleased; prabhavaḥ-all able to do it; yadi-if; tathā-let it be so; iti-thus; ukte-when it was replied (by the demigods); nimiḥ-Mahārāja Nimi; prāha-said; mā bhūt-do not do it; me-my; deha-bandhanam-imprisonment again in a material body.

"If you are satisfied with this sacrifice and if you are actually able to do so, kindly bring Mahārāja Nimi back to life in this body." The demigods said yes to this request by the sages, but Mahārāja Nimi said, "Please do not imprison me again in a material body."

The demigods are in a position many times higher than that of human beings. Therefore, although the great saints and sages were also powerful brāhmaṇas, they requested the demigods to revive Mahārāja Nimi's body, which had been preserved in various perfumed balms. One should not think that the demigods are powerful only in enjoying the senses; they are also powerful in such deeds as bringing life back to a dead body. There are many similar instances in the Vedic literature. For example, according to the history of Sāvitrī and Satyavān, Satyavān died and was being taken away by Yamarāja, but on the request of his wife, Sāvitrī, Satyavān was revived in the same body. This is an important fact about the power of the demigods.

TEXT 9

yasya yogaṁ na vāñchanti

viyoga-bhaya-kātarāḥ

bhajanti caraṇāmbhojaṁ

munayo hari-medhasaḥ

SYNONYMS

yasya-with the body; yogam-contact; na-do not; vāñchanti-jñānīs desire; viyoga-bhaya-kātarāḥ-being afraid of giving up the body again; bhajanti-offer transcendental loving service; caraṇa-ambhojam-to the lotus feet of the Lord; munayaḥ-great saintly persons; hari-medhasaḥ-whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead.

Mahārāja Nimi continued: Māyāvādīs generally want freedom from accepting a material body because they fear having to give it up again. But devotees whose intelligence is always filled with the service of the Lord are unafraid. Indeed, they take advantage of the body to render transcendental loving service.

Mahārāja Nimi did not want to accept a material body, which would be a cause of bondage; because he was a devotee, he wanted a body by which he could render devotional service to the Lord. Śrīla Bhaktivinoda Ṭhākura sings:

janmāobi more icchā yadi tora
bhakta-gṛhe jani janma ha-u mora
kīṭa-janma ha-u yathā tuyā dāsa

"My Lord, if You want me to take birth and accept a material body again, kindly do me this favor: allow me to take birth in the home of Your servant, Your devotee. I do not mind being born there even as an insignificant creature like an insect." Śrī Caitanya Mahāprabhu also said:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukyī tvayi

"O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You." (Śikṣāṣṭaka 4) By saying "life after life" (janmani janmani), the Lord referred not to an ordinary birth but a birth in which to remember the lotus feet of the Lord. Such a body is desirable. A devotee does not think like yogīs and jñānīs, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve the Lord. This is real liberation.

If one has a strong desire to serve the Lord, even if he accepts a material body, there is no cause of anxiety, since a devotee, even in a material body, is a liberated soul. This is confirmed by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.

For a devotee there is no pain, pleasure or material perfection. One may argue that at the time of death a devotee also suffers because of giving up his material body. But in this connection the example may be given that a cat carries a mouse in its mouth and also carries a kitten in its mouth. Both the mouse and the kitten are carried in the same mouth, but the perception of the mouse is different from that of the kitten. When a devotee gives up his body (tyaktvā deham), he is ready to go back home, back to Godhead. Thus his perception is certainly different from that of a person being taken away by Yamarāja for punishment. A person whose intelligence is always concentrated upon the service of the Lord is unafraid of accepting a material body, whereas a nondevotee, having no engagement in the service of the Lord, is very much afraid of accepting a material body or giving up his present one. Therefore, we should follow the instruction of Caitanya Mahāprabhu: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. It doesn't matter whether we accept a material body or a spiritual body; our only ambition should be to serve the Supreme Personality of Godhead.

TEXT 10

dehaṁ nāvarurutse 'haṁ

duḥkha-śoka-bhayāvaham

sarvatrāsya yato mṛtyur

matsyānām udake yathā

SYNONYMS

deham-a material body; na-not; avarurutse-desire to accept; aham-I; duḥkha-śoka-bhaya-āvaham-which is the cause of all kinds of distress, lamentation and fear; sarvatra-always and everywhere within this universe; asya-of the living entities who have accepted material bodies; yataḥ-because; mṛtyuḥ-death; matsyānām-of the fish; udake-living within the water; yathā-like.

I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear, everywhere in the universe, just as it is for a fish in the water, which lives always in anxiety because of fear of death.

The material body, whether in the higher or lower planetary system, is destined to die. In the lower planetary system or lower species of life one may die soon, and in the higher planets or higher species one may live for a long, long time, but death is inevitable. This fact should be understood. In the human form of life one should take the opportunity to put an end to birth, death, old age and disease by performing tapasya. This is the aim of human civilization: to stop the repetition of birth and death, which is called mṛtyu-saṁsāra-vartmani. This can be done only when one is Kṛṣṇa conscious, or has achieved the service of the lotus feet of the Lord. Otherwise one must rot in this material world and accept a material body subject to birth, death, old age and disease.

The example given here is that water is a very nice place for a fish, but the fish is never free from anxiety about death, since big fish are always eager to eat the small fish. phalgūni tatra mahatām: all living entities are eaten by bigger living entities. This is the way of material nature.

ahastāni sahastānām
apadāni catuṣ-padām
phalgūni tatra mahatāṁ
jīvo jīvasya jīvanam

"Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another." (Bhāg. 1.13.47) The Supreme Personality of Godhead has created the material world in such a way that one living entity is food for another. Thus there is a struggle for existence, but although we speak of survival of the fittest, no one can escape death without becoming a devotee of the Lord. Hariṁ vinā naiva sṛtiṁ taranti: one cannot escape the cycle of birth and death without becoming a devotee. This is also confirmed in Bhagavad-gītā (9.3). Aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani. One who does not attain shelter at the lotus feet of Kṛṣṇa must certainly wander up and down within the cycle of birth and death.

TEXT 11

devā ūcuḥ

videha uṣyatāṁ kāmaṁ

locaneṣu śarīriṇām

unmeṣaṇa-nimeṣābhyāṁ

lakṣito 'dhyātma-saṁsthitaḥ

SYNONYMS

devāḥ ūcuḥ-the demigods said; videhaḥ-without any material body; uṣyatām-you live; kāmam-as you like; locaneṣu-in the vision; śarīriṇām-of those who have material bodies; unmeṣaṇa-nimeṣābhyām-become manifest and unmanifest as you desire; lakṣitaḥ-being seen; adhyātma-saṁsthitaḥ-situated in a spiritual body.

The demigods said: Let Mahārāja Nimi live without a material body. Let him live in a spiritual body as a personal associate of the Supreme Personality of Godhead, and, according to his desire, let him be manifest or unmanifest to common materially embodied people.

The demigods wanted Mahārāja Nimi to come to life, but Mahārāja Nimi did not want to accept another material body. Under the circumstances, the demigods, having been requested by the saintly persons, gave him the benediction that he would be able to stay in his spiritual body. There are two kinds of spiritual bodies, as generally understood by common men. The term "spiritual body" is sometimes taken to refer to a ghostly body. An impious man who dies after sinful activities is sometimes condemned so that he cannot possess a gross material body of five material elements, but must live in a subtle body of mind, intelligence and ego. However, as explained in Bhagavad-gītā, devotees can give up the material body and attain a spiritual body free from all material tinges, gross and subtle (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]). Thus the demigods gave King Nimi the benediction that he would be able to stay in a purely spiritual body, free from all gross and subtle material contamination.

The Supreme Personality of Godhead can be seen or unseen according to His own transcendental desire; similarly, a devotee, being jīvan-mukta, can be seen or not, as he chooses. As stated in Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ: [Bg. 7.25] the Supreme Personality of Godhead, Kṛṣṇa, is not manifest to everyone and anyone. To the common man He is unseen. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [BRS. 1.2.234] Kṛṣṇa and His name, fame, qualities and paraphernalia cannot be materially understood. Unless one is advanced in spiritual life (sevonmukhe hi jihvādau), one cannot see Kṛṣṇa. Therefore the ability to see Kṛṣṇa depends on Kṛṣṇa's mercy. The same privilege of being seen or unseen according to one's own desire was given to Mahārāja Nimi. Thus he lived in his original, spiritual body as an associate of the Supreme Personality of Godhead.

TEXT 12

arājaka-bhayaṁ nṝṇāṁ

manyamānā maharṣayaḥ

dehaṁ mamanthuḥ sma nimeḥ

kumāraḥ samajāyata

SYNONYMS

arājaka-bhayam-due to fear of the danger of an unregulated government; nṝṇām-for the people in general; manyamānāḥ-considering this situation; mahā-ṛṣayaḥ-the great sages; deham-the body; mamanthuḥ-churned; sma-in the past; nimeḥ-of Mahārāja Nimi; kumāraḥ-one son; samajāyata-was thus born.

Thereafter, to save the people from the danger of an unregulated government, the sages churned Mahārāja Nimi's material body, from which, as a result, a son was born.

Arājaka-bhayam. If the government is unsteady and unregulated, there is danger of fear for the people. At the present moment this danger always exists because of government by the people. Here we can see that the great sages got a son from Nimi's material body to guide the citizens properly, for such guidance is the duty of a kṣatriya king. A kṣatriya is one who saves the citizens from being injured. In the so-called people's government there is no trained kṣatriya king; as soon as someone strong accumulates votes, he becomes the minister or president, without training from the learned brāhmaṇas expert in the śāstras. Indeed, we see that in some countries the government changes from party to party, and therefore the men in charge of the government are more eager to protect their position than to see that the citizens are happy. The Vedic civilization prefers monarchy. People liked the government of Lord Rāmacandra, the government of Mahārāja Yudhiṣṭhira and the governments of Mahārāja Parīkṣit, Mahārāja Ambarīṣa and Mahārāja Prahlāda. There are many instances of excellent government under a monarch. Gradually the democratic government is becoming unfit for the needs of the people, and therefore some parties are trying to elect a dictator. A dictatorship is the same as a monarchy, but without a trained leader. Actually people will be happy when a trained leader, whether a monarch or a dictator, takes control of the government and rules the people according to the standard regulations of the authorized scriptures.

TEXT 13

janmanā janakaḥ so 'bhūd

vaidehas tu videhajaḥ

mithilo mathanāj jāto

mithilā yena nirmitā

SYNONYMS

janmanā-by birth; janakaḥ-born uncommonly, not by the usual process; saḥ-he; abhūt-became; vaidehaḥ-also known as Vaideha; tu-but; videha-jaḥ-because of being born from the body of Mahārāja Nimi, who had left his material body; mithilaḥ-he also became known as Mithila; mathanāt-because of being born from the churning of his father's body; jātaḥ-thus born; mithilā-the kingdom called Mithilā; yena-by whom (Janaka); nirmitā-was constructed.

Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithilā.

TEXT 14

tasmād udāvasus tasya

putro 'bhūn nandivardhanaḥ

tataḥ suketus tasyāpi

devarāto mahīpate

SYNONYMS

tasmāt-from Mithila; udāvasuḥ-a son named Udāvasu; tasya-of him (Udāvasu); putraḥ-son; abhūt-was born; nandivardhanaḥ-Nandivardhana; tataḥ-from him (Nandivardhana); suketuḥ-a son named Suketu; tasya-of him (Suketu); api-also; devarātaḥ-a son named Devarāta; mahīpate-O King Parīkṣit.

O King Parīkṣit, from Mithila came a son named Udāvasu; from Udāvasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarāta.

TEXT 15

tasmād bṛhadrathas tasya

mahāvīryaḥ sudhṛt-pitā

sudhṛter dhṛṣṭaketur vai

haryaśvo 'tha marus tataḥ

SYNONYMS

tasmāt-from Devarāta; bṛhadrathaḥ-a son named Bṛhadratha; tasya-of him (Bṛhadratha); mahāvīryaḥ-a son named Mahāvīrya; sudhṛt-pitā-he became the father of King Sudhṛti; sudhṛteḥ-from Sudhṛti; dhṛṣṭaketuḥ-a son named Dhṛṣṭaketu; vai-indeed; haryaśvaḥ-his son was Haryaśva; atha-thereafter; maruḥ-Maru; tataḥ-thereafter.

From Devarāta came a son named Bṛhadratha and from Bṛhadratha a son named Mahāvīrya, who became the father of Sudhṛti. The son of Sudhṛti was known as Dhṛṣṭaketu, and from Dhṛṣṭaketu came Haryaśva. From Haryaśva came a son named Maru.

TEXT 16

maroḥ pratīpakas tasmāj

jātaḥ kṛtaratho yataḥ

devamīḍhas tasya putro

viśruto 'tha mahādhṛtiḥ

SYNONYMS

maroḥ-of Maru; pratīpakaḥ-a son named Pratīpaka; tasmāt-from Pratīpaka; jātaḥ-was born; kṛtarathaḥ-a son named Kṛtaratha; yataḥ-and from Kṛtaratha; devamīḍhaḥ-Devamīḍha; tasya-of Devamīḍha; putraḥ-a son; viśrutaḥ-Viśruta; atha-from him; mahādhṛtiḥ-a son named Mahādhṛti.

The son of Maru was Pratīpaka, and the son of Pratīpaka was Kṛtaratha. From Kṛtaratha came Devamīḍha; from Devamīḍha, Viśruta; and from Viśruta, Mahādhṛti.

TEXT 17

kṛtirātas tatas tasmān

mahāromā ca tat-sutaḥ

svarṇaromā sutas tasya

hrasvaromā vyajāyata

SYNONYMS

kṛtirātaḥ-Kṛtirāta; tataḥ-from Mahādhṛti; tasmāt-from Kṛtirāta; mahāromā-a son named Mahāromā; ca-also; tat-sutaḥ-his son; svarṇaromā-Svarṇaromā; sutaḥ tasya-his son; hrasvaromā-Hrasvaromā; vyajāyata-were all born.

From Mahādhṛti was born a son named Kṛtirāta, from Kṛtirāta was born Mahāromā, from Mahāromā came a son named Svarṇaromā, and from Svarṇaromā came Hrasvaromā.

TEXT 18

tataḥ śīradhvajo jajñe

yajñārthaṁ karṣato mahīm

sītā śīrāgrato jātā

tasmāt śīradhvajaḥ smṛtaḥ

SYNONYMS

tataḥ-from Hrasvaromā; śīradhvajaḥ-a son named Śīradhvaja; jajñe-was born; yajña-artham-for performing sacrifices; karṣataḥ-while plowing the field; mahīm-the earth; sītā-mother Sītā, the wife of Lord Rāmacandra; śīra-agrataḥ-from the front portion of the plow; jātā-was born; tasmāt-therefore; śīradhvajaḥ-was known as Śīradhvaja; smṛtaḥ-celebrated.

From Hrasvaromā came a son named Śīradhvaja [also called Janaka]. When Śīradhvaja was plowing a field, from the front of his plow [śīra] appeared a daughter named Sītādevī, who later became the wife of Lord Rāmacandra. Thus he was known as Śīradhvaja.

TEXT 19

kuśadhvajas tasya putras

tato dharmadhvajo nṛpaḥ

dharmadhvajasya dvau putrau

kṛtadhvaja-mitadhvajau

SYNONYMS

kuśadhvajaḥ-Kuśadhvaja; tasya-of Śīradhvaja; putraḥ-son; tataḥ-from him; dharmadhvajaḥ-Dharmadhvaja; nṛpaḥ-the king; dharmadhvajasya-from this Dharmadhvaja; dvau-two; putrau-sons; kṛtadhvaja-mitadhvajau-Kṛtadhvaja and Mitadhvaja.

The son of Śīradhvaja was Kuśadhvaja, and the son of Kuśadhvaja was King Dharmadhvaja, who had two sons, namely Kṛtadhvaja and Mitadhvaja.

TEXTS 20–21

kṛtadhvajāt keśidhvajaḥ

khāṇḍikyas tu mitadhvajāt

kṛtadhvaja-suto rājann

ātma-vidyā-viśāradaḥ

khāṇḍikyaḥ karma-tattva-jño

bhītaḥ keśidhvajād drutaḥ

bhānumāṁs tasya putro 'bhūc

chatadyumnas tu tat-sutaḥ

SYNONYMS

kṛtadhvajāt-from Kṛtadhvaja; keśidhvajaḥ-a son named Keśidhvaja; khāṇḍikyaḥ tu-also a son named Khāṇḍikya; mitadhvajāt-from Mitadhvaja; kṛtadhvaja-sutaḥ-the son of Kṛtadhvaja; rājan-O King; ātma-vidyā-viśāradaḥ-expert in transcendental science; khāṇḍikyaḥ-King Khāṇḍikya; karma-tattva-jñaḥ-expert in Vedic ritualistic ceremonies; bhītaḥ-fearing; keśidhvajāt-because of Keśidhvaja; drutaḥ-he fled; bhānumān-Bhānumān; tasya-of Keśidhvaja; putraḥ-son; abhūt-there was; śatadyumnaḥ-Śatadyumna; tu-but; tat-sutaḥ-the son of Bhānumān.

O Mahārāja Parīkṣit, the son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. The son of Kṛtadhvaja was expert in spiritual knowledge, and the son of Mitadhvaja was expert in Vedic ritualistic ceremonies. Khāṇḍikya fled in fear of Keśidhvaja. The son of Keśidhvaja was Bhānumān, and the son of Bhānumān was Śatadyumna.

TEXT 22

śucis tu tanayas tasmāt

sanadvājaḥ suto 'bhavat

ūrjaketuḥ sanadvājād

ajo 'tha purujit sutaḥ

SYNONYMS

śuciḥ-Śuci; tu-but; tanayaḥ-a son; tasmāt-from him; sanadvājaḥ-Sanadvāja; sutaḥ-a son; abhavat-was born; ūrjaketuḥ-Ūrjaketu; sanadvājāt-from Sanadvāja; ajaḥ-Aja; atha-thereafter; purujit-Purujit; sutaḥ-a son.

The son of Śatadyumna was named Śuci. From Śuci, Sanadvāja was born, and from Sanadvāja came a son named Ūrjaketu. The son of Ūrjaketu was Aja, and the son of Aja was Purujit.

TEXT 23

ariṣṭanemis tasyāpi

śrutāyus tat supārśvakaḥ

tataś citraratho yasya

kṣemādhir mithilādhipaḥ

SYNONYMS

ariṣṭanemiḥ-Ariṣṭanemi; tasya api-of Purujit also; śrutāyuḥ-a son named Śrutāyu; tat-and from him; supārśvakaḥ-Supārśvaka; tataḥ-from Supārśvaka; citrarathaḥ-Citraratha; yasya-of whom (Citraratha); kṣemādhiḥ-Kṣemādhi; mithilā-adhipaḥ-became the king of Mithilā.

The son of Purujit was Ariṣṭanemi, and his son was Śrutāyu. Śrutāyu begot a son named Supārśvaka, and Supārśvaka begot Citraratha. The son of Citraratha was Kṣemādhi, who became the king of Mithilā.

TEXT 24

tasmāt samarathas tasya

sutaḥ satyarathas tataḥ

āsīd upagurus tasmād

upagupto 'gni-sambhavaḥ

SYNONYMS

tasmāt-from Kṣemādhi; samarathaḥ-a son named Samaratha; tasya-from Samaratha; sutaḥ-son; satyarathaḥ-Satyaratha; tataḥ-from him (Satyaratha); āsīt-was born; upaguruḥ-Upaguru; tasmāt-from him; upaguptaḥ-Upagupta; agni-sambhavaḥ-a partial expansion of the demigod Agni.

The son of Kṣemādhi was Samaratha, and his son was Satyaratha. The son of Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial expansion of the fire-god.

TEXT 25

vasvananto 'tha tat-putro

yuyudho yat subhāṣaṇaḥ

śrutas tato jayas tasmād

vijayo 'smād ṛtaḥ sutaḥ

SYNONYMS

vasvanantaḥ-Vasvananta; atha-thereafter (the son of Upagupta); tat-putraḥ-his son; yuyudhaḥ-by the name Yuyudha; yat-from Yuyudha; subhāṣaṇaḥ-a son named Subhāṣaṇa; śrutaḥ tataḥ-and the son of Subhāṣaṇa was Śruta; jayaḥ tasmāt-the son of Śruta was Jaya; vijayaḥ-a son named Vijaya; asmāt-from Jaya; ṛtaḥ-Ṛta; sutaḥ-a son.

The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha, the son of Yuyudha was Subhāṣaṇa, and the son of Subhāṣaṇa was Śruta. The son of Śruta was Jaya, from whom there came Vijaya. The son of Vijaya was Ṛta.

TEXT 26

śunakas tat-suto jajñe

vītahavyo dhṛtis tataḥ

bahulāśvo dhṛtes tasya

kṛtir asya mahāvaśī

SYNONYMS

śunakaḥ-Śunaka; tat-sutaḥ-the son of Ṛta; jajñe-was born; vītahavyaḥ-Vītahavya; dhṛtiḥ-Dhṛti; tataḥ-the son of Vītahavya; bahulāśvaḥ-Bahulāśva; dhṛteḥ-from Dhṛti; tasya-his son; kṛtiḥ-Kṛti; asya-of Kṛti; mahāvaśī-there was a son named Mahāvaśī.

The son of Ṛta was Śunaka, the son of Śunaka was Vītahavya, the son of Vītahavya was Dhṛti, and the son of Dhṛti was Bahulāśva. The son of Bahulāśva was Kṛti, and his son was Mahāvaśī.

TEXT 27

ete vai maithilā rājann

ātma-vidyā-viśāradāḥ

yogeśvara-prasādena

dvandvair muktā gṛheṣv api

SYNONYMS

ete-all of them; vai-indeed; maithilāḥ-the descendants of Mithila; rājan-O King; ātma-vidyā-viśāradāḥ-expert in spiritual knowledge; yogeśvara-prasādena-by the grace of Yogeśvara, the Supreme Personality of Godhead, Kṛṣṇa; dvandvaiḥ muktāḥ-they were all freed from the duality of the material world; gṛheṣu api-even though staying at home.

Śukadeva Gosvāmī said: My dear King Parīkṣit, all the kings of the dynasty of Mithila were completely in knowledge of their spiritual identity. Therefore, even though staying at home, they were liberated from the duality of material existence.

This material world is called dvaita, or duality. The Caitanya-caritāmṛta (Antya 4.176) says:

'dvaite 'bhadrābhadra-jñāna, saba--'manodharma'
'ei bhāla, ei manda,'--ei saba 'bhrama'

In the world of duality-that is to say, in the material world-so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Kṛṣṇa conscious by tolerating so-called happiness and distress. This is also confirmed in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkhadāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress. Because the soul within the body is in the bodily concept of life, he suffers happiness and distress, but these come and go. It is understood herewith that the kings born in the dynasty of Mithila were all liberated persons, unaffected by the so-called happiness and distress of this world.

Thus end the Bhaktivedanta purports of the Ninth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Mahārāja Nimi."

Chapter Fourteen

King Purūravā Enchanted by Urvaśī

The summary of this Fourteenth Chapter is given as follows. This chapter describes Soma and how he kidnapped the wife of Bṛhaspati and begot in her womb a son named Budha. Budha begot Purūravā, who begot six sons, headed by Āyu, in the womb of Urvaśī.

Lord Brahmā was born from the lotus that sprouted from the navel of Garbhodakaśāyī Viṣṇu. Brahmā had a son named Atri, and Atri's son was Soma, the king of all drugs and stars. Soma became the conqueror of the entire universe, and, being inflated with pride, he kidnapped Tārā, who was the wife of Bṛhaspati, the spiritual master of the demigods. A great fight ensued between the demigods and the asuras, but Brahmā rescued Bṛhaspati's wife from the clutches of Soma and returned her to her husband, thus stopping the fighting. In the womb of Tārā, Soma begot a son named Budha, who later begot in the womb of Ilā a son named Aila, or Purūravā. Urvaśī was captivated by Purūravā's beauty, and therefore she lived with him for some time, but when she left his company he became almost like a madman. While traveling all over the world, he met Urvaśī again at Kurukṣetra, but she agreed to join with him for only one night in a year.

One year later, Purūravā saw Urvaśī at Kurukṣetra and was glad to be with her for one night, but when he thought of her leaving him again, he was overwhelmed by grief. Urvaśī then advised Purūravā to worship the Gandharvas. Being satisfied with Purūravā, the Gandharvas gave him a woman known as Agnisthālī. Purūravā mistook Agnisthālī for Urvaśī, but while he was wandering in the forest his misunderstanding was cleared, and he immediately gave up her company. After returning home and meditating upon Urvaśī all night, he wanted to perform a Vedic ritualistic ceremony to satisfy his desire. Thereafter he went to the same place where he had left Agnisthālī, and there he saw that from the womb of a śamī tree had come an aśvattha tree. Purūravā made two sticks from this tree and thus produced a fire. By such a fire one can satisfy all lusty desires. The fire was considered the son of Purūravā. In Satya-yuga there was only one social division, called haṁsa; there were no divisions of varṇa like brāhmaṇa, kṣatriya, vaiśya and śūdra. The Veda was the oṁkāra. The various demigods were not worshiped, for only the Supreme Personality of Godhead was the worshipable Deity.

TEXT 1

śrī-śuka uvāca

athātaḥ śrūyatāṁ rājan

vaṁśaḥ somasya pāvanaḥ

yasminn ailādayo bhūpāḥ

kīrtyante puṇya-kīrtayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-now (after hearing the history of the dynasty of the sun); ataḥ-therefore; śrūyatām-just hear from me; rājan-O King (Mahārāja Parīkṣit); vaṁśaḥ-the dynasty; somasya-of the moon-god; pāvanaḥ-which is purifying to hear about; yasmin-in which (dynasty); aila-ādayaḥ-headed by Aila (Purūravā); bhūpāḥ-kings; kīrtyante-are described; puṇya-kīrtayaḥ-persons of whom it is glorious to hear.

Śrīla Śukadeva Gosvāmī said to Mahārāja Parīkṣit: O King, thus far you have heard the description of the dynasty of the sun-god. Now hear the most glorious and purifying description of the dynasty of the moon-god. This description mentions kings like Aila [Purūravā] of whom it is glorious to hear.

TEXT 2

sahasra-śirasaḥ puṁso

nābhi-hrada-saroruhāt

jātasyāsīt suto dhātur

atriḥ pitṛ-samo guṇaiḥ

SYNONYMS

sahasra-śirasaḥ-who has thousands of heads; puṁsaḥ-of Lord Viṣṇu (Garbhodakaśāyī Viṣṇu); nābhi-hrada-saroruhāt-from the lotus produced from the lake of the navel; jātasya-who appeared; āsīt-there was; sutaḥ-a son; dhātuḥ-of Lord Brahmā; atriḥ-by the name Atri; pitṛ-samaḥ-like his father; guṇaiḥ-qualified.

Lord Viṣṇu [Garbhodakaśāyī Viṣṇu] is also known as Sahasra-śīrṣā Puruṣa. From the lake of His navel sprang a lotus, on which Lord Brahmā was generated. Atri, the son of Lord Brahmā, was as qualified as his father.

TEXT 3

tasya dṛgbhyo 'bhavat putraḥ

somo 'mṛtamayaḥ kila

viprauṣadhy-uḍu-gaṇānāṁ

brahmaṇā kalpitaḥ patiḥ

SYNONYMS

tasya-of him, Atri, the son of Brahmā; dṛgbhyaḥ-from the tears of jubilation from the eyes; abhavat-was born; putraḥ-a son; somaḥ-the moon-god; amṛta-mayaḥ-full of soothing rays; kila-indeed; vipra-of the brāhmaṇas; oṣadhi-of the drugs; uḍu-gaṇānām-and of the luminaries; brahmaṇā-by Lord Brahmā; kalpitaḥ-was appointed or designated; patiḥ-the supreme director.

From Atri's tears of jubilation was born a son named Soma, the moon, who was full of soothing rays. Lord Brahmā appointed him the director of the brāhmaṇas, drugs and luminaries.

According to the Vedic description, Soma, the moon-god, was born from the mind of the Supreme Personality of Godhead (candramā manaso jātaḥ). But here we find that Soma was born from the tears in the eyes of Atri. This appears contradictory to the Vedic information, but actually it is not, for this birth of the moon is understood to have taken place in another millennium. When tears appear in the eyes because of jubilation, the tears are soothing. Śrīla Viśvanātha Cakravartī Ṭhākura says, dṛgbhya ānandāśrubhya ata evāmṛtamayaḥ: "Here the word dṛgbhyaḥ means 'from tears of jubilation.' Therefore the moon-god is called amṛtamayaḥ, 'full of soothing rays.' " In the Fourth Canto of Śrīmad-Bhāgavatam (4.1.15) we find this verse:

atreḥ patny anasūyā trīñ
jajñe suyaśasaḥ sutān
dattaṁ durvāsasaṁ somam
ātmeśa-brahma-sambhavān

This verse describes that Anasūyā, the wife of Atri Ṛṣi, bore three sons-Soma, Durvāsā and Dattātreya. It is said that at the time of conception Anasūyā was impregnated by the tears of Atri.

TEXT 4

so 'yajad rājasūyena

vijitya bhuvana-trayam

patnīṁ bṛhaspater darpāt

tārāṁ nāmāharad balāt

SYNONYMS

saḥ-he, Soma; ayajat-performed; rājasūyena-the sacrifice known as Rājasūya; vijitya-after conquering; bhuvana-trayam-the three worlds (Svarga, Martya and Pātāla); patnīm-the wife; bṛhaspateḥ-of Bṛhaspati, the spiritual master of the demigods; darpāt-out of pride; tārām-Tārā; nāma-by name; aharat-took away; balāt-by force.

After conquering the three worlds [the upper, middle and lower planetary systems], Soma, the moon-god, performed a great sacrifice known as the Rājasūya-yajña. Because he was very much puffed up, he forcibly kidnapped Bṛhaspati's wife, whose name was Tārā.

TEXT 5

yadā sa deva-guruṇā

yācito 'bhīkṣṇaśo madāt

nātyajat tat-kṛte jajñe

sura-dānava-vigrahaḥ

SYNONYMS

yadā-when; saḥ-he (Soma, the moon-god); deva-guruṇā-by the spiritual master of the demigods, Bṛhaspati; yācitaḥ-was begged; abhīkṣṇaśaḥ-again and again; madāt-because of false pride; na-not; atyajat-did deliver; tat-kṛte-because of this; jajñe-there was; sura-dānava-between the demigods and the demons; vigrahaḥ-a fight.

Although requested again and again by Bṛhaspati, the spiritual master of the demigods, Soma did not return Tārā. This was due to his false pride. Consequently, a fight ensued between the demigods and the demons.

TEXT 6

śukro bṛhaspater dveṣād

agrahīt sāsuroḍupam

haro guru-sutaṁ snehāt

sarva-bhūta-gaṇāvṛtaḥ

SYNONYMS

śukraḥ-the demigod named Śukra; bṛhaspateḥ-unto Bṛhaspati; dveṣāt-because of enmity; agrahīt-took; sa-asura-with the demons; uḍupam-the side of the moon-god; haraḥ-Lord Śiva; guru-sutam-the side of his spiritual master's son; snehāt-because of affection; sarva-bhūta-gaṇa-āvṛtaḥ-accompanied by all kinds of ghosts and hobgoblins.

Because of enmity between Bṛhaspati and Śukra, Śukra took the side of the moon-god and was joined by the demons. But Lord Śiva, because of affection for the son of his spiritual master, joined the side of Bṛhaspati and was accompanied by all the ghosts and hobgoblins.

The moon-god is one of the demigods, but to fight against the other demigods he took the assistance of the demons. Śukra, being an enemy of Bṛhaspati, also joined the moon-god to retaliate in wrath against Bṛhaspati. To counteract this situation, Lord Śiva, who was affectionate toward Bṛhaspati, joined Bṛhaspati. The father of Bṛhaspati was Aṅgirā, from whom Lord Śiva had received knowledge. Therefore Lord Śiva had some affection for Bṛhaspati and joined his side in this fight. Śrīdhara Svāmī remarks, aṅgirasaḥ sakāśāt prāpta-vidyo hara iti prasiddhaḥ: "Lord Śiva is well known to have received knowledge from Aṅgirā."

TEXT 7

sarva-deva-gaṇopeto

mahendro gurum anvayāt

surāsura-vināśo 'bhūt

samaras tārakāmayaḥ

SYNONYMS

sarva-deva-gaṇa-by all the different demigods; upetaḥ-joined; mahendraḥ-Mahendra, the King of heaven, Indra; gurum-his spiritual master; anvayāt-followed; sura-of the demigods; asura-and of the demons; vināśaḥ-causing destruction; abhūt-there was; samaraḥ-a fight; tārakā-mayaḥ-simply because of Tārā, a woman, the wife of Bṛhaspati.

King Indra, accompanied by all kinds of demigods, joined the side of Bṛhaspati. Thus there was a great fight, destroying both demons and demigods, only for the sake of Tārā, Bṛhaspati's wife.

TEXT 8

nivedito 'thāṅgirasā

somaṁ nirbhartsya viśva-kṛt

tārāṁ sva-bhartre prāyacchad

antarvatnīm avait patiḥ

SYNONYMS

niveditaḥ-being fully informed; atha-thus; aṅgirasā-by Aṅgirā Muni; somam-the moon-god; nirbhartsya-chastising severely; viśva-kṛt-Lord Brahmā; tārām-Tārā, the wife of Bṛhaspati; sva-bhartre-unto her husband; prāyacchat-delivered; antarvatnīm-pregnant; avait-could understand; patiḥ-the husband (Bṛhaspati).

When Lord Brahmā was fully informed by Aṅgirā about the entire incident, he severely chastised the moon-god, Soma. Thus Lord Brahmā delivered Tārā to her husband, who could then understand that she was pregnant.

TEXT 9

tyaja tyajāśu duṣprajñe

mat-kṣetrād āhitaṁ paraiḥ

nāhaṁ tvāṁ bhasmasāt kuryāṁ

striyaṁ sāntānike 'sati

SYNONYMS

tyaja-deliver; tyaja-deliver; āśu-immediately; duṣprajñe-you foolish woman; mat-kṣetrāt-from the womb meant for me to impregnate; āhitam-begotten; paraiḥ-by others; na-not; aham-I; tvām-you; bhasmasāt-burnt to ashes; kuryām-shall make; striyam-because you are a woman; sāntānike-wanting a child; asati-although you are unchaste.

Bṛhaspati said: You foolish woman, your womb, which was meant for me to impregnate, has been impregnated by someone other than me. Immediately deliver your child! Immediately deliver it! Be assured that after the child is delivered, I shall not burn you to ashes. I know that although you are unchaste, you wanted a son. Therefore I shall not punish you.

Tārā was married to Bṛhaspati, and therefore as a chaste woman she should have been impregnated by him. But instead she preferred to be impregnated by Soma, the moon-god, and therefore she was unchaste. Although Bṛhaspati accepted Tārā from Brahmā, when he saw that she was pregnant he wanted her to deliver a son immediately. Tārā certainly very much feared her husband, and she thought she might be punished after giving birth. Thus Bṛhaspati assured her that he would not punish her, for although she was unchaste and had become pregnant illicitly, she wanted a son.

TEXT 10

tatyāja vrīḍitā tārā

kumāraṁ kanaka-prabham

spṛhām āṅgirasaś cakre

kumāre soma eva ca

SYNONYMS

tatyāja-gave delivery; vrīḍitā-being very much ashamed; tārā-Tārā, the wife of Bṛhaspati; kumāram-to a child; kanaka-prabham-having a bodily effulgence like gold; spṛhām-aspiration; āṅgirasaḥ-Bṛhaspati; cakre-made; kumāre-unto the child; somaḥ-the moon-god; eva-indeed; ca-also.

Śukadeva Gosvāmī continued: By Bṛhaspati's order, Tārā, who was very much ashamed, immediately gave birth to the child, who was very beautiful, with a golden bodily hue. Both Bṛhaspati and the moon-god, Soma, desired the beautiful child.

TEXT 11

mamāyaṁ na tavety uccais

tasmin vivadamānayoḥ

papracchur ṛṣayo devā

naivoce vrīḍitā tu sā

SYNONYMS

mama-mine; ayam-this (child); na-not; tava-yours; iti-thus; uccaiḥ-very loudly; tasmin-for the child; vivadamānayoḥ-when the two parties were fighting; papracchuḥ-inquired (from Tārā); ṛṣayaḥ-all the saintly persons; devāḥ-all the demigods; na-not; eva-indeed; uce-said anything; vrīḍitā-being ashamed; tu-indeed; sā-Tārā.

Fighting again broke out between Bṛhaspati and the moon-god, both of whom claimed, "This is my child, not yours!" All the saints and demigods present asked Tārā whose child the newborn baby actually was, but because she was ashamed she could not immediately answer.

TEXT 12

kumāro mātaraṁ prāha

kupito 'līka-lajjayā

kiṁ na vacasy asad-vṛtte

ātmāvadyaṁ vadāśu me

SYNONYMS

kumāraḥ-the child; mātaram-unto his mother; prāha-said; kupitaḥ-being very angry; alīka-unnecessary; lajjayā-with shame; kim-why; na-not; vacasi-you say; asat-vṛtte-O unchaste woman; ātma-avadyam-the fault you have committed; vada-say; āśu-immediately; me-unto me.

The child then became very angry and demanded that his mother immediately tell the truth. "You unchaste woman," he said, "what is the use of your unnecessary shame? Why do you not admit your fault? Immediately tell me about your faulty behavior."

TEXT 13

brahmā tāṁ raha āhūya

samaprākṣīc ca sāntvayan

somasyety āha śanakaiḥ

somas taṁ tāvad agrahīt

SYNONYMS

brahmā-Lord Brahmā; tām-unto her, Tārā; rahaḥ-in a secluded place; āhūya-putting her; samaprākṣīt-inquired in detail; ca-and; sāntvayan-pacifying; somasya-this son belongs to Soma, the moon-god; iti-thus; āha-she replied; śanakaiḥ-very slowly; somaḥ-Soma; tam-the child; tāvat-immediately; agrahīt-took charge of.

Lord Brahmā then brought Tārā to a secluded place, and after pacifying her he asked to whom the child actually belonged. She replied very slowly, "This is the son of Soma, the moon-god." Then the moon-god immediately took charge of the child.

TEXT 14

tasyātma-yonir akṛta

budha ity abhidhāṁ nṛpa

buddhyā gambhīrayā yena

putreṇāpoḍurāṇ mudam

SYNONYMS

tasya-of the child; ātma-yoniḥ-Lord Brahmā; akṛta-made; budhaḥ-Budha; iti-thus; abhidhām-the name; nṛpa-O King Parīkṣit; buddhyā-by intelligence; gambhīrayā-very deeply situated; yena-by whom; putreṇa-by such a son; āpa-he got; uḍurāṭ-the moon-god; mudam-jubilation.

O Mahārāja Parīkṣit, when Lord Brahmā saw that the child was deeply intelligent, he gave the child the name Budha. The moon-god, the ruler of the stars, enjoyed great jubilation because of this son.

TEXTS 15–16

tataḥ purūravā jajñe

ilāyāṁ ya udāhṛtaḥ

tasya rūpa-guṇaudārya-

śīla-draviṇa-vikramān

śrutvorvaśīndra-bhavane

gīyamānān surarṣiṇā

tad-antikam upeyāya

devī smara-śarārditā

SYNONYMS

tataḥ-from him (Budha); purūravāḥ-the son named Purūravā; jajñe-was born; ilāyām-in the womb of Ilā; yaḥ-one who; udāhṛtaḥ-has already been described (in the beginning of the Ninth Canto); tasya-his (Purūravā's); rūpa-beauty; guṇa-qualities; audārya-magnanimity; śīla-behavior; draviṇa-wealth; vikramān-power; śrutvā-by hearing; urvaśī-the celestial woman named Urvaśī; indra-bhavane-in the court of King Indra; gīyamānān-when they were being described; sura-ṛṣiṇā-by Nārada; tat-antikam-near him; upeyāya-approached; devī-Urvaśī; smara-śara-by the arrows of Cupid; arditā-being stricken.

Thereafter, from Budha, through the womb of Ilā, a son was born named Purūravā, who was described in the beginning of the Ninth Canto. When his beauty, personal qualities, magnanimity, behavior, wealth and power were described by Nārada in the court of Lord Indra, the celestial woman Urvaśī was attracted to him. Pierced by the arrow of Cupid, she thus approached him.

TEXTS 17–18

mitrā-varuṇayoḥ śāpād

āpannā nara-lokatām

niśamya puruṣa-śreṣṭhaṁ

kandarpam iva rūpiṇam

dhṛtiṁ viṣṭabhya lalanā

upatasthe tad-antike

sa tāṁ vilokya nṛpatir

harṣeṇotphulla-locanaḥ

uvāca ślakṣṇayā vācā

devīṁ hṛṣṭa-tanūruhaḥ

SYNONYMS

mitrā-varuṇayoḥ-of Mitra and Varuṇa; śāpāt-by the curse; āpannā-having obtained; nara-lokatām-the habits of a human being; niśamya-thus seeing; puruṣa-śreṣṭham-the best of males; kandarpam iva-like Cupid; rūpiṇam-having beauty; dhṛtim-patience, forbearance; viṣṭabhya-accepting; lalanā-that woman; upatasthe-approached; tat-antike-near to him; saḥ-he, Purūravā; tām-her; vilokya-by seeing; nṛpatiḥ-the King; harṣeṇa-with great jubilation; utphulla-locanaḥ-whose eyes became very bright; uvāca-said; ślakṣṇayā-very mild; vācā-by words; devīm-unto the demigoddess; hṛṣṭa-tanūruhaḥ-the hairs on whose body were standing in jubilation.

Having been cursed by Mitra and Varuṇa, the celestial woman Urvaśī had acquired the habits of a human being. Therefore, upon seeing Purūravā, the best of males, whose beauty resembled that of Cupid, she controlled herself and then approached him. When King Purūravā saw Urvaśī, his eyes became jubilant in the ecstasy of joy, and the hairs on his body stood on end. With mild, pleasing words, he spoke to her as follows.

TEXT 19

śrī-rājovāca

svāgataṁ te varārohe

āsyatāṁ karavāma kim

saṁramasva mayā sākaṁ

ratir nau śāśvatīḥ samāḥ

SYNONYMS

śrī-rājā uvāca-the King (Purūravā) said; svāgatam-welcome; te-unto you; varārohe-O best of beautiful women; āsyatām-kindly take your seat; karavāma kim-what can I do for you; saṁramasva-just become my companion; mayā sākam-with me; ratiḥ-a sexual relationship; nau-between us; śāśvatīḥ samāḥ-for many years.

King Purūravā said: O most beautiful woman, you are welcome. Please sit here and tell me what I can do for you. You may enjoy with me as long as you desire. Let us pass our life happily in a sexual relationship.

TEXT 20

urvaśy uvāca

kasyās tvayi na sajjeta

mano dṛṣṭiś ca sundara

yad-aṅgāntaram āsādya

cyavate ha riraṁsayā

SYNONYMS

urvaśī uvāca-Urvaśī replied; kasyāḥ-of which woman; tvayi-unto you; na-not; sajjeta-would become attracted; manaḥ-the mind; dṛṣṭiḥ ca-and sight; sundara-O most beautiful man; yat-aṅgāntaram-whose chest; āsādya-enjoying; cyavate-gives up; ha-indeed; riraṁsayā-for sexual enjoyment.

Urvaśī replied: O most handsome man, who is the woman whose mind and sight would not be attracted by you? If a woman takes shelter of your chest, she cannot refuse to enjoy with you in a sexual relationship.

When a beautiful man and a beautiful woman unite together and embrace one another, how within these three worlds can they check their sexual relationship? Therefore Śrīmad-Bhāgavatam (7.9.45) says, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham.

TEXT 21

etāv uraṇakau rājan

nyāsau rakṣasva mānada

saṁraṁsye bhavatā sākaṁ

ślāghyaḥ strīṇāṁ varaḥ smṛtaḥ

SYNONYMS

etau-to these two; uraṇakau-lambs; rājan-O King Purūravā; nyāsau-who have fallen down; rakṣasva-please give protection; māna-da-O one who gives all honor to a guest or visitor; saṁraṁsye-I shall enjoy sexual union; bhavatā sākam-in your company; ślāghyaḥ-superior; strīṇām-of a woman; varaḥ-husband; smṛtaḥ-it is said.

My dear King Purūravā, please give protection to these two lambs, who have fallen down with me. Although I belong to the heavenly planets and you belong to earth, I shall certainly enjoy sexual union with you. I have no objection to accepting you as my husband, for you are superior in every respect.

As stated in the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. There are various planets and various atmospheres within this universe. The atmosphere of the heavenly planet from which Urvaśī descended after being cursed by Mitra and Varuṇa was different from the atmosphere of this earth. Indeed, the inhabitants of the heavenly planets are certainly far superior to the inhabitants of earth. Nonetheless, Urvaśī agreed to remain the consort of Purūravā, although she belonged to a superior community. A woman who finds a man with superior qualities may accept such a man as her husband. Similarly, if a man finds a woman who is from an inferior family but who has good qualities, he can accept such a brilliant wife, as advised by Śrī Cāṇakya Paṇḍita (strī-ratnaṁ duṣkulād api). The combination of male and female is worthwhile if the qualities of both are on an equal level.

TEXT 22

ghṛtaṁ me vīra bhakṣyaṁ syān

nekṣe tvānyatra maithunāt

vivāsasaṁ tat tatheti

pratipede mahāmanāḥ

SYNONYMS

ghṛtam-clarified butter or nectar; me-my; vīra-O hero; bhakṣyam-eatable; syāt-shall be; na-not; īkṣe-I shall see; tvā-you; anyatra-any other time; maithunāt-except at the time of sexual intercourse; vivāsasam-without any dress (naked); tat-that; tathā iti-shall be like that; pratipede-promised; mahāmanāḥ-King Purūravā.

Urvaśī said: "My dear hero, only preparations made in ghee [clarified butter] will be my eatables, and I shall not want to see you naked at any time, except at the time of sexual intercourse." The great-minded King Purūravā accepted these proposals.

TEXT 23

aho rūpam aho bhāvo

nara-loka-vimohanam

ko na seveta manujo

devīṁ tvāṁ svayam āgatām

SYNONYMS

aho-wonderful; rūpam-beauty; aho-wonderful; bhāvaḥ-postures; nara-loka-in human society or on the planet earth; vimohanam-so attractive; kaḥ-who; na-not; seveta-can accept; manujaḥ-among human beings; devīm-a demigoddess; tvām-like you; svayam āgatām-who has personally arrived.

Purūravā replied: O beautiful one, your beauty is wonderful and your gestures are also wonderful. Indeed, you are attractive to all human society. Therefore, since you have come of your own accord from the heavenly planets, who on earth would not agree to serve a demigoddess such as you.

It appears from the words of Urvaśī that the standard of living, eating, behavior and speech are all different on the heavenly planets from the standards on this planet earth. The inhabitants of the heavenly planets do not eat such abominable things as meat and eggs; everything they eat is prepared in clarified butter. Nor do they like to see either men or women naked, except at the time of sexual intercourse. To live naked or almost naked is uncivilized, but on this planet earth it has now become fashionable to dress half naked, and sometimes those like hippies live completely naked. Indeed, there are many clubs and societies for this purpose. Such conduct is not allowed, however, on the heavenly planets. The inhabitants of the heavenly planets, aside from being very beautiful, both in complexion and bodily features, are well behaved and long-living, and they eat first-class food in goodness. These are some of the distinctions between the inhabitants of the heavenly planets and the inhabitants of earth.

TEXT 24

tayā sa puruṣa-śreṣṭho

ramayantyā yathārhataḥ

reme sura-vihāreṣu

kāmaṁ caitrarathādiṣu

SYNONYMS

tayā-with her; saḥ-he; puruṣa-śreṣṭhaḥ-the best of human beings (Purūravā); ramayantyā-enjoying; yathā-arhataḥ-as far as possible; reme-enjoyed; sura-vihāreṣu-in places resembling the heavenly parks; kāmam-according to his desire; caitraratha-ādiṣu-in the best gardens, like Caitraratha.

Śukadeva Gosvāmī continued: The best of human beings, Purūravā, began freely enjoying the company of Urvaśī, who engaged in sexual activities with him in many celestial places, such as Caitraratha and Nandana-kānana, where the demigods enjoy.

TEXT 25

ramamāṇas tayā devyā

padma-kiñjalka-gandhayā

tan-mukhāmoda-muṣito

mumude 'har-gaṇān bahūn

SYNONYMS

ramamāṇaḥ-enjoying sex; tayā-with her; devyā-the heavenly goddess; padma-of a lotus; kiñjalka-like the saffron; gandhayā-the fragrance of whom; tat-mukha-her beautiful face; āmoda-by the fragrance; muṣitaḥ-being enlivened more and more; mumude-enjoyed life; ahaḥ-gaṇān-days after days; bahūn-many.

Urvaśī's body was as fragrant as the saffron of a lotus. Being enlivened by the fragrance of her face and body, Purūravā enjoyed her company for many days with great jubilation.

TEXT 26

apaśyann urvaśīm indro

gandharvān samacodayat

urvaśī-rahitaṁ mahyam

āsthānaṁ nātiśobhate

SYNONYMS

apaśyan-without seeing; urvaśīm-Urvaśī; indraḥ-the King of the heavenly planet; gandharvān-unto the Gandharvas; samacodayat-instructed; urvaśī-rahitam-without Urvaśī; mahyam-my; āsthānam-place; na-not; atiśobhate-appears beautiful.

Not seeing Urvaśī in his assembly, the King of heaven, Lord Indra, said, "Without Urvaśī my assembly is no longer beautiful." Considering this, he requested the Gandharvas to bring her back to his heavenly planet.

TEXT 27

te upetya mahā-rātre

tamasi pratyupasthite

urvaśyā uraṇau jahrur

nyastau rājani jāyayā

SYNONYMS

te-they, the Gandharvas; upetya-coming there; mahā-rātre-in the dead of night; tamasi-when the darkness; pratyupasthite-appeared; urvaśyā-by Urvaśī; uraṇau-two lambs; jahruḥ-stole; nyastau-given in charge; rājani-unto the King; jāyayā-by his wife, Urvaśī.

Thus the Gandharvas came to earth, and at midnight, when everything was dark, they appeared in the house of Purūravā and stole the two lambs entrusted to the King by his wife, Urvaśī.

"The dead of night" refers to midnight. The mahā-niśā is described in this smṛti-mantra: mahā-niśā dve ghaṭike rātrer madhyama-yāmayoḥ, "Twelve o'clock midnight is called the dead of night."

TEXT 28

niśamyākranditaṁ devī

putrayor nīyamānayoḥ

hatāsmy ahaṁ kunāthena

napuṁsā vīra-māninā

SYNONYMS

niśamya-by hearing; ākranditam-crying (because of being stolen); devī-Urvaśī; putrayoḥ-of those two lambs, which she treated as sons; nīyamānayoḥ-as they were being taken away; hatā-killed; asmi-am; aham-I; ku-nāthena-under the protection of a bad husband; na-puṁsā-by the eunuch; vīra-māninā-although considering himself a hero.

Urvaśī treated the two lambs like her own sons. Therefore, when they were being taken by the Gandharvas and began crying, Urvaśī heard them and rebuked her husband. "Now I am being killed," she said, "under the protection of an unworthy husband, who is a coward and a eunuch although he thinks himself a great hero.

TEXT 29

yad-viśrambhād ahaṁ naṣṭā

hṛtāpatyā ca dasyubhiḥ

yaḥ śete niśi santrasto

yathā nārī divā pumān

SYNONYMS

yat-viśrambhāt-because of depending upon whom; aham-I (am); naṣṭā-lost; hṛta-apatyā-bereft of my two sons, the lambs; ca-also; dasyubhiḥ-by the plunderers; yaḥ-he who (my so-called husband); śete-lies down; niśi-at night; santrastaḥ-being afraid; yathā-as; nārī-a woman; divā-during the daytime; pumān-male.

"Because I depended on him, the plunderers have deprived me of my two sons the lambs, and therefore I am now lost. My husband lies down at night in fear, exactly like a woman, although he appears to be a man during the day."

TEXT 30

iti vāk-sāyakair biddhaḥ

pratottrair iva kuñjaraḥ

niśi nistriṁśam ādāya

vivastro 'bhyadravad ruṣā

SYNONYMS

iti-thus; vāk-sāyakaiḥ-by the arrows of strong words; biddhaḥ-being pierced; pratottraiḥ-by the goads; iva-like; kuñjaraḥ-an elephant; niśi-in the night; nistriṁśam-a sword; ādāya-taking in hand; vivastraḥ-naked; abhyadravat-went out; ruṣā-in anger.

Purūravā, stricken by the sharp words of Urvaśī like an elephant struck by its driver's pointed rod, became very angry. Not even dressing himself properly, he took a sword in hand and went out naked into the night to follow the Gandharvas who had stolen the lambs.

TEXT 31

te visṛjyoraṇau tatra

vyadyotanta sma vidyutaḥ

ādāya meṣāv āyāntaṁ

nagnam aikṣata sā patim

SYNONYMS

te-they, the Gandharvas; visṛjya-after giving up; uraṇau-the two lambs; tatra-on the spot; vyadyotanta sma-illuminated; vidyutaḥ-shining like lightning; ādāya-taking in hand; meṣau-the two lambs; āyāntam-returning; nagnam-naked; aikṣata-saw; sā-Urvaśī; patim-her husband.

After giving up the two lambs, the Gandharvas shone brightly like lightning, thus illuminating the house of Purūravā. Urvaśī then saw her husband returning with the lambs in hand, but he was naked, and therefore she left.

TEXT 32

ailo 'pi śayane jāyām

apaśyan vimanā iva

tac-citto vihvalaḥ śocan

babhrāmonmattavan mahīm

SYNONYMS

ailaḥ-Purūravā; api-also; śayane-on the bedstead; jāyām-his wife; apaśyan-not seeing; vimanāḥ-morose; iva-like that; tat-cittaḥ-being too much attached to her; vihvalaḥ-disturbed in mind; śocan-lamenting; babhrāma-traveled; unmatta-vat-like a madman; mahīm-on the earth.

No longer seeing Urvaśī on his bed, Purūravā was most aggrieved. Because of his great attraction for her, he was very much disturbed. Thus, lamenting, he began traveling about the earth like a madman.

TEXT 33

sa tāṁ vīkṣya kurukṣetre

sarasvatyāṁ ca tat-sakhīḥ

pañca prahṛṣṭa-vadanaḥ

prāha sūktaṁ purūravāḥ

SYNONYMS

saḥ-he, Purūravā; tām-Urvaśī; vīkṣya-observing; kurukṣetre-at the place known as Kurukṣetra; sarasvatyām-on the bank of the Sarasvatī; ca-also; tat-sakhīḥ-her companions; pañca-five; prahṛṣṭa-vadanaḥ-being very happy and smiling; prāha-said; sūktam-sweet words; purūravāḥ-King Purūravā.

Once during his travels all over the world, Purūravā saw Urvaśī, accompanied by five companions, on the bank of the Sarasvatī at Kurukṣetra. With jubilation in his face, he then spoke to her in sweet words as follows.

TEXT 34

aho jāye tiṣṭha tiṣṭha

ghore na tyaktum arhasi

māṁ tvam adyāpy anirvṛtya

vacāṁsi kṛṇavāvahai

SYNONYMS

aho-hello; jāye-O my dear wife; tiṣṭha tiṣṭha-kindly stay, stay; ghore-O most cruel one; na-not; tyaktum-to give up; arhasi-you ought; mām-me; tvam-you; adya api-until now; anirvṛtya-having not gotten any happiness from me; vacāṁsi-some words; kṛṇavāvahai-let us talk for some time.

O my dear wife, O most cruel one, kindly stay, kindly stay. I know that I have never made you happy until now, but you should not give me up for that reason. This is not proper for you. Even if you have decided to give up my company, let us nonetheless talk for some time.

TEXT 35

sudeho 'yaṁ pataty atra

devi dūraṁ hṛtas tvayā

khādanty enaṁ vṛkā gṛdhrās

tvat-prasādasya nāspadam

SYNONYMS

su-dehaḥ-very beautiful body; ayam-this; patati-will now fall down; atra-on the spot; devi-O Urvaśī; dūram-far, far away from home; hṛtaḥ-taken away; tvayā-by you; khādanti-they will eat; enam-this (body); vṛkāḥ-foxes; gṛdhrāḥ-vultures; tvat-your; prasādasya-in mercy; na-not; āspadam-suitable.

O goddess, now that you have refused me, my beautiful body will fall down here, and because it is unsuitable for your pleasure, it will be eaten by foxes and vultures.

TEXT 36

urvaśy uvāca

mā mṛthāḥ puruṣo 'si tvaṁ

mā sma tvādyur vṛkā ime

kvāpi sakhyaṁ na vai strīṇāṁ

vṛkāṇāṁ hṛdayaṁ yathā

SYNONYMS

urvaśī uvāca-Urvaśī said; mā-do not; mṛthāḥ-give up your life; puruṣaḥ-male; asi-are; tvam-you; mā sma-do not allow it; tvā-unto you; adyuḥ-may eat; vṛkāḥ-the foxes; ime-these senses (do not be under the control of your senses); kva api-anywhere; sakhyam-friendship; na-not; vai-indeed; strīṇām-of women; vṛkāṇām-of the foxes; hṛdayam-the heart; yathā-as.

Urvaśī said: My dear King, you are a man, a hero. Don't be impatient and give up your life. Be sober and don't allow the senses to overcome you like foxes. Don't let the foxes eat you. In other words, you should not be controlled by your senses. Rather, you should know that the heart of a woman is like that of a fox. There is no use making friendship with women.

Cāṇakya Paṇḍita has advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "Never place your faith in a woman or a politician." Unless elevated to spiritual consciousness, everyone is conditioned and fallen, what to speak of women, who are less intelligent than men. Women have been compared to śūdras and vaiśyas (striyo vaiśyās tathā śūdrāḥ). On the spiritual platform, however, when one is elevated to the platform of Kṛṣṇa consciousness, whether one is a man, woman, śūdra or whatever, everyone is equal. Otherwise, Urvaśī, who was a woman herself and who knew the nature of women, said that a woman's heart is like that of a sly fox. If a man cannot control his senses, he becomes a victim of such sly foxes. But if one can control the senses, there is no chance of his being victimized by sly, foxlike women. Cāṇakya Paṇḍita has also advised that if one has a wife like a sly fox, he must immediately give up his life at home and go to the forest.

mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham

(Cāṇakya-śloka 57)

Kṛṣṇa conscious gṛhasthas must be very careful of the sly fox woman. If the wife at home is obedient and follows her husband in Kṛṣṇa consciousness, the home is welcome. Otherwise one should give up one's home and go to the forest.

hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta

(Bhāg. 7.5.5)

One should go to the forest and take shelter of the lotus feet of Hari, the Supreme Personality of Godhead.

TEXT 37

striyo hy akaruṇāḥ krūrā

durmarṣāḥ priya-sāhasāḥ

ghnanty alpārthe 'pi viśrabdhaṁ

patiṁ bhrātaram apy uta

SYNONYMS

striyaḥ-women; hi-indeed; akaruṇāḥ-merciless; krūrāḥ-cunning; durmarṣāḥ-intolerant; priya-sāhasāḥ-for their own pleasure they can do anything; ghnanti-they kill; alpa-arthe-for a slight reason; api-indeed; viśrabdham-faithful; patim-husband; bhrātaram-brother; api-also; uta-it is said.

Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother.

King Purūravā was greatly attached to Urvaśī. Yet despite his faithfulness to her, she had left him. Now, considering that the King was wasting his rarely achieved human form of life, Urvaśī frankly explained the nature of a woman. Because of her nature, a woman can respond to even a slight offense from her husband by not only leaving him but even killing him if required. To say nothing of her husband, she can even kill her brother. That is a woman's nature. Therefore, in the material world, unless women are trained to be chaste and faithful to their husbands, there cannot be peace or prosperity in society.

TEXT 38

vidhāyālīka-viśrambham

ajñeṣu tyakta-sauhṛdāḥ

navaṁ navam abhīpsantyaḥ

puṁścalyaḥ svaira-vṛttayaḥ

SYNONYMS

vidhāya-by establishing; alīka-false; viśrambham-faithfulness; ajñeṣu-unto the foolish men; tyakta-sauhṛdāḥ-who have given up the company of well-wishers; navam-new; navam-new; abhīpsantyaḥ-desiring; puṁścalyaḥ-women very easily allured by other men; svaira-independently; vṛttayaḥ-professional.

Women are very easily seduced by men. Therefore, polluted women give up the friendship of a man who is their well-wisher and establish false friendship among fools. Indeed, they seek newer and newer friends, one after another.

Because women are easily seduced, the Manu-saṁhitā enjoins that they should not be given freedom. A woman must always be protected, either by her father, by her husband, or by her elderly son. If women are given freedom to mingle with men like equals, which they now claim to be, they cannot keep their propriety. The nature of a woman, as personally described by Urvaśī, is to establish false friendship with someone and then seek new male companions, one after another, even if this means giving up the company of a sincere well-wisher.

TEXT 39

saṁvatsarānte hi bhavān

eka-rātraṁ mayeśvaraḥ

raṁsyaty apatyāni ca te

bhaviṣyanty aparāṇi bhoḥ

SYNONYMS

saṁvatsara-ante-at the end of every year; hi-indeed; bhavān-your good self; eka-rātram-one night only; mayā-with me; īśvaraḥ-my husband; raṁsyati-will enjoy sex life; apatyāni-children; ca-also; te-your; bhaviṣyanti-will generate; aparāṇi-others, one after another; bhoḥ-O my dear King.

O my dear King, you will be able to enjoy with me as my husband at the end of every year, for one night only. In this way you will have other children, one after another.

Although Urvaśī had adversely explained the nature of woman, Mahārāja Purūravā was very much attached to her, and therefore she wanted to give the King some concession by agreeing to be his wife for one night at the end of each year.

TEXT 40

antarvatnīm upālakṣya

devīṁ sa prayayau purīm

punas tatra gato 'bdānte

urvaśīṁ vīra-mātaram

SYNONYMS

antarvatnīm-pregnant; upālakṣya-by observing; devīm-Urvaśī; saḥ-he, King Purūravā; prayayau-returned; purīm-to his palace; punaḥ-again; tatra-at that very spot; gataḥ-went; abda-ante-at the end of the year; urvaśīm-Urvaśī; vīra-mātaram-the mother of one kṣatriya son.

Understanding that Urvaśī was pregnant, Purūravā returned to his palace. At the end of the year, there at Kurukṣetra, he again obtained the association of Urvaśī, who was then the mother of a heroic son.

TEXT 41

upalabhya mudā yuktaḥ

samuvāsa tayā niśām

athainam urvaśī prāha

kṛpaṇaṁ virahāturam

SYNONYMS

upalabhya-getting the association; mudā-in great jubilation; yuktaḥ-being united; samuvāsa-enjoyed her company in sex; tayā-with her; niśām-that night; atha-thereafter; enam-unto King Purūravā; urvaśī-the woman named Urvaśī; prāha-said; kṛpaṇam-to he who was poor-hearted; viraha-āturam-afflicted by the thought of separation.

Having regained Urvaśī at the end of the year, King Purūravā was most jubilant, and he enjoyed her company in sex for one night. But then he was very sorry at the thought of separation from her, so Urvaśī spoke to him as follows.

TEXT 42

gandharvān upadhāvemāṁs

tubhyaṁ dāsyanti mām iti

tasya saṁstuvatas tuṣṭā

agni-sthālīṁ dadur nṛpa

urvaśīṁ manyamānas tāṁ

so 'budhyata caran vane

SYNONYMS

gandharvān-unto the Gandharvas; upadhāva-go take shelter; imān-these; tubhyam-unto you; dāsyanti-will deliver; mām iti-exactly like me, or me factually; tasya-by him; saṁstuvataḥ-offering prayers; tuṣṭāḥ-being satisfied; agni-sthālīm-a girl produced from fire; daduḥ-delivered; nṛpa-O King; urvaśīm-Urvaśī; manya-mānaḥ-thinking; tām-her; saḥ-he (Purūravā); abudhyata-understood factually; caran-while walking; vane-in the forest.

Urvaśī said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthālī girl who looked exactly like Urvaśī. Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but Agnisthālī.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Purūravā was very lusty. Immediately after getting the Agnisthālī girl, he wanted to have sex with her, but during sexual intercourse he could understand that the girl was Agnisthālī, not Urvaśī. This indicates that every man attached to a particular woman knows the particular characteristics of that woman during sex life. Thus Purūravā understood during sexual intercourse that the Agnisthālī girl was not Urvaśī.

TEXT 43

sthālīṁ nyasya vane gatvā

gṛhān ādhyāyato niśi

tretāyāṁ sampravṛttāyāṁ

manasi trayy avartata

SYNONYMS

sthālīm-the woman Agnisthālī; nyasya-immediately giving up; vane-in the forest; gatvā-on returning; gṛhān-at home; ādhyāyataḥ-began to meditate; niśi-the whole night; tretāyām-when the Tretā millennium; sampravṛttāyām-was just on the point of beginning; manasi-in his mind; trayī-the principles of the three Vedas; avartata-became revealed.

King Purūravā then left Agnisthālī in the forest and returned home, where he meditated all night upon Urvaśī. In the course of his meditation, the Tretā millennium began, and therefore the principles of the three Vedas, including the process of performing yajña to fulfill fruitive activities, appeared within his heart.

It is said, tretāyāṁ yajato makhaiḥ: in Tretā-yuga, if one performed yajñas, he would get the results of those yajñas. By performing viṣṇu-yajña specifically, one could even achieve the lotus feet of the Supreme Personality of Godhead. Of course, yajña is intended to please the Supreme Personality of Godhead. While Purūravā was meditating upon Urvaśī, the Tretā-yuga began, and therefore the Vedic yajñas were revealed in his heart. But Purūravā was a materialistic man, especially interested in enjoying the senses. Yajñas for enjoyment of the senses are called karma-kāṇḍīya-yajñas. Therefore, he decided to perform karma-kāṇḍīya-yajñas to fulfill his lusty desires. In other words, karma-kāṇḍīya-yajñas are meant for sensuous persons, whereas yajña should actually be performed to please the Supreme Personality of Godhead. To please the Supreme Personality of Godhead in Kali-yuga, the saṅkīrtana-yajña is recommended. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. Only those who are very intelligent take to saṅkīrtana-yajña to fulfill all their desires, material and spiritual, whereas those who are lusty for sense enjoyment perform karma-kāṇḍīya-yajñas.

TEXTS 44–45

sthālī-sthānaṁ gato 'śvatthaṁ

śamī-garbhaṁ vilakṣya saḥ

tena dve araṇī kṛtvā

urvaśī-loka-kāmyayā

urvaśīṁ mantrato dhyāyann

adharāraṇim uttarām

ātmānam ubhayor madhye

yat tat prajananaṁ prabhuḥ

SYNONYMS

sthālī-sthānam-the place where Agnisthālī was left; gataḥ-going there; aśvattham-an aśvattha tree; śamī-garbham-produced from the womb of the śamī tree; vilakṣya-seeing; saḥ-he, Purūravā; tena-from that; dve-two; araṇī-pieces of wood required for igniting a fire for sacrifice; kṛtvā-making; urvaśī-loka-kāmyayā-desiring to go to the planet where Urvaśī was present; urvaśīm-Urvaśī; mantrataḥ-by chanting the required mantra; dhyāyan-meditating upon; adhara-lower; araṇim-araṇi wood; uttarām-and the upper one; ātmānam-himself; ubhayoḥ madhye-in between the two; yat tat-that which (he meditated upon); prajananam-as a son; prabhuḥ-the King.

When the process of fruitive yajña became manifest within his heart, King Purūravā went to the same spot where he had left Agnisthālī. There he saw that from the womb of a śamī tree, an aśvattha tree had grown. He then took a piece of wood from that tree and made it into two araṇis. Desiring to go to the planet where Urvaśī resided, he chanted mantras, meditating upon the lower araṇi as Urvaśī, the upper one as himself, and the piece of wood between them as his son. In this way he began to ignite a fire.

The Vedic fire for performing yajña was not ignited with ordinary matches or similar devices. Rather, the Vedic sacrificial fire was ignited by the araṇis, or two sacred pieces of wood, which produced fire by friction with a third. Such a fire is necessary for the performance of yajña. If successful, a yajña will fulfill the desire of its performer. Thus Purūravā took advantage of the process of yajña to fulfill his lusty desires. He thought of the lower araṇi as Urvaśī, the upper one as himself, and the middle one as his son. A relevant Vedic mantra quoted herein by Viśvanātha Cakravartī Ṭhākura is śamī-garbhād agniṁ mantha. A similar mantra is urvaśyām urasi purūravāḥ. Purūravā wanted to have children continuously by the womb of Urvaśī. His only ambition was to have sex life with Urvaśī and thereby get a son. In other words, he had so much lust in his heart that even while performing yajña he thought of Urvaśī, instead of thinking of the master of yajña, Yajñeśvara, Lord Viṣṇu.

TEXT 46

tasya nirmanthanāj jāto

jāta-vedā vibhāvasuḥ

trayyā sa vidyayā rājñā

putratve kalpitas tri-vṛt

SYNONYMS

tasya-of Purūravā; nirmanthanāt-because of interaction; jātaḥ-was born; jāta-vedāḥ-meant for material enjoyment according to the Vedic principles; vibhāvasuḥ-a fire; trayyā-following the Vedic principles; saḥ-the fire; vidyayā-by such a process; rājñā-by the King; putratve-a son's being born; kalpitaḥ-it so became; tri-vṛt-the three letters a-u-m combined together as oṁ.

From Purūravā's rubbing of the araṇis came a fire. By such a fire one can achieve all success in material enjoyment and be purified in seminal birth, initiation and in the performance of sacrifice, which are invoked with the combined letters a-u-m. Thus the fire was considered the son of King Purūravā.

According to the Vedic process, one can get a son through semen (śukra), one can get a bona fide disciple through initiation (sāvitra), or one can get a son or disciple through the fire of sacrifice (yajña). Thus when Mahārāja Purūravā generated the fire by rubbing the araṇis, the fire became his son. Either by semen, by initiation or by yajña one may get a son. The Vedic mantra oṁkāra, or praṇava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanāj jātaḥ indicate that by the rubbing of the araṇis a son was born.

TEXT 47

tenāyajata yajñeśaṁ

bhagavantam adhokṣajam

urvaśī-lokam anvicchan

sarva-devamayaṁ harim

SYNONYMS

tena-by generating such a fire; ayajata-he worshiped; yajña-īśam-the master or enjoyer of the yajña; bhagavantam-the Supreme Personality of Godhead; adhokṣajam-beyond the perception of the senses; urvaśī-lokam-to the planet where Urvaśī was staying; anvicchan-although desiring to go; sarva-deva-mayam-the reservoir of all demigods; harim-the Supreme Personality of Godhead.

By means of that fire, Purūravā, who desired to go to the planet where Urvaśī resided, performed a sacrifice, by which he satisfied the Supreme Personality of Godhead, Hari, the enjoyer of the results of sacrifice. Thus he worshiped the Lord, who is beyond the perception of the senses and is the reservoir of all the demigods.

As stated in Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: [Bg. 5.29] any loka, or planet, to which one wants to go is the property of the Supreme Personality of Godhead, the enjoyer of the performance of sacrifice. The purpose of yajña is to satisfy the Supreme Personality of Godhead. In this age, as we have explained many times, the yajña of chanting the Hare Kṛṣṇa mahā-mantra is the only sacrifice that can satisfy the Supreme Lord. When the Lord is satisfied, one can fulfill any desire, material or spiritual. Bhagavad-gītā (3.14) also says, yajñād bhavati parjanyaḥ: by offering sacrifices to Lord Viṣṇu, one can have sufficient rainfall. When there is sufficient rainfall, the earth becomes fit to produce everything (sama-kāma-dughā mahī). If one can utilize the land properly, one can get all the necessities of life from the land, including food grains, fruits, flowers and vegetables. Everything one gets for material wealth is produced from the earth, and therefore it is said, sarva-kāma-dughā mahī (Bhāg. 1.10.4). Everything is possible by performing yajña. Therefore although Purūravā desired something material, he factually performed yajña to please the Supreme Personality of Godhead. The Lord is adhokṣaja, beyond the perception of Purūravā and everyone else. Consequently, some kind of yajña must be performed to fulfill the desires of the living entity. Yajñas can be performed in human society only when society is divided by varṇāśrama-dharma into four varṇas and four āśramas. Without such a regulative process, no one can perform yajñas, and without the performance of yajñas, no material plans can make human society happy at any time. Everyone should therefore be induced to perform yajñas. In this age of Kali, the yajña recommended is saṅkīrtana, the individual or collective chanting of the Hare Kṛṣṇa mahā-mantra. This will bring the fulfillment of all necessities for human society.

TEXT 48

eka eva purā vedaḥ

praṇavaḥ sarva-vāṅmayaḥ

devo nārāyaṇo nānya

eko 'gnir varṇa eva ca

SYNONYMS

ekaḥ-only one; eva-indeed; purā-formerly; vedaḥ-book of transcendental knowledge; praṇavaḥ-oṁkāra; sarva-vāk-mayaḥ-consisting of all Vedic mantras; devaḥ-the Lord, God; nārāyaṇaḥ-only Nārāyaṇa (was worshipable in the Satya-yuga); na anyaḥ-no other; ekaḥ agniḥ-one division only for agni; varṇaḥ-order of life; eva ca-and certainly.

In the Satya-yuga, the first millennium, all the Vedic mantras were included in one mantra-praṇava, the root of all Vedic mantras. In other words, the Atharva Veda alone was the source of all Vedic knowledge. The Supreme Personality of Godhead Nārāyaṇa was the only worshipable Deity; there was no recommendation for worship of the demigods. Fire was one only, and the only order of life in human society was known as haṁsa.

In Satya-yuga there was only one Veda, not four. Later, before the beginning of Kali-yuga, this one Veda, the Atharva Veda (or, some say, the Yajur Veda), was divided into four-Sāma, Yajur, Ṛg and Atharva-for the facility of human society. In Satya-yuga the only mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a brāhmaṇa, one cannot utter oṁkāra and get the desired result. But in Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, oṁkāra. Therefore the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Oṁkāra is a mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing oṁkāra is to address the Supreme Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: "O energy of the Lord!" Kṛṣṇa: "O Lord Kṛṣṇa!" Hare: "O energy of the Lord!" Rāma: "O Supreme Lord, O supreme enjoyer!" The only worshipable Lord is Hari, who is the goal of the Vedas (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). By worshiping the demigods, one worships the different parts of the Lord, just as one might water the branches and twigs of a tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served in this age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. Simply by chanting the Hare Kṛṣṇa mantra, one becomes free from the bondage of material existence and thus becomes eligible to return home, back to Godhead.

TEXT 49

purūravasa evāsīt

trayī tretā-mukhe nṛpa

agninā prajayā rājā

lokaṁ gāndharvam eyivān

SYNONYMS

purūravasaḥ-from King Purūravā; eva-thus; āsīt-there was; trayī-the Vedic principles of karma, jñāna and upāsanā; tretā-mukhe-in the beginning of the Tretā-yuga; nṛpa-O King Parīkṣit; agninā-simply by generating the fire of sacrifice; prajayā-by his son; rājā-King Purūravā; lokam-to the planet; gāndharvam-of the Gandharvas; eyivān-achieved.

O Mahārāja Parīkṣit, at the beginning of Tretā-yuga, King Purūravā inaugurated a karma-kāṇḍa sacrifice. Thus Purūravā, who considered the yajñic fire his son, was able to go to Gandharvaloka as he desired.

In Satya-yuga, Lord Nārāyaṇa was worshiped by meditation (kṛte yad dhyāyato viṣṇum). Indeed, everyone always meditated upon Lord Viṣṇu, Nārāyaṇa, and achieved every success by this process of meditation. In the next yuga, Tretā-yuga, the performance of yajña began (tretāyāṁ yajato mukhaiḥ). Therefore this verse says, trayī tretā-mukhe. Ritualistic ceremonies are generally called fruitive activities. Śrīla Viśvanātha Cakravartī Ṭhākura says that in Tretā-yuga, beginning in the Svāyambhuva-manvantara, ritualistic fruitive activities were similarly manifested from Priyavrata, etc.

Thus end the Bhaktivedanta purports of the Ninth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Purūravā Enchanted by Urvaśī."

Chapter Fifteen

Paraśurāma, the Lord's Warrior Incarnation

This chapter describes the history of Gādhi in the dynasty of Aila.

From the womb of Urvaśī came six sons, named Āyu, Śrutāyu, Satyāyu, Raya, Jaya and Vijaya. The son of Śrutāyu was Vasumān, the son of Satyāyu was Śrutañjaya, the son of Raya was Eka, the son of Jaya was Amita, and the son of Vijaya was Bhīma. Bhīma's son was named Kāñcana, the son of Kāñcana was Hotraka, and the son of Hotraka was Jahnu, who was celebrated for having drunk all the water of the Ganges in one sip. The descendants of Jahnu, one after another, were Puru, Balāka, Ajaka and Kuśa. The sons of Kuśa were Kuśāmbu, Tanaya, Vasu and Kuśanābha. From Kuśāmbu came Gādhi, who had a daughter named Satyavatī. Satyavatī married Ṛcīka Muni after the muni contributed a substantial dowry, and from the womb of Satyavatī by Ṛcīka Muni, Jamadagni was born. The son of Jamadagni was Rāma, or Paraśurāma. When a king named Kārtavīryārjuna stole Jamadagni's desire cow, Paraśurāma, who is ascertained by learned experts to be a saktyāveśa incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna. Later, he annihilated the kṣatriya dynasty twenty-one times. After Paraśurāma killed Kārtavīryārjuna, Jamadagni told him that killing a king is sinful and that as a brāhmaṇa he should have tolerated the offense. Therefore Jamadagni advised Paraśurāma to atone for his sin by traveling to various holy places.

TEXT 1

śrī-bādarāyaṇir uvāca

ailasya corvaśī-garbhāt

ṣaḍ āsann ātmajā nṛpa

āyuḥ śrutāyuḥ satyāyū

rayo 'tha vijayo jayaḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; ailasya-of Purūravā; ca-also; urvaśī-garbhāt-from the womb of Urvaśī; ṣaṭ-six; āsan-there were; ātmajāḥ-sons; nṛpa-O King Parīkṣit; āyuḥ-Āyu; śrutāyuḥ-Śrutāyu; satyāyuḥ-Satyāyu; rayaḥ-Raya; atha-as well as; vijayaḥ-Vijaya; jayaḥ-Jaya.

Śukadeva Gosvāmī continued: O King Parīkṣit, from the womb of Urvaśī, six sons were generated by Purūravā. Their names were Āyu, Śrutāyu, Satyāyu, Raya, Vijaya and Jaya.

TEXTS 2–3

śrutāyor vasumān putraḥ

satyāyoś ca śrutañjayaḥ

rayasya suta ekaś ca

jayasya tanayo 'mitaḥ

bhīmas tu vijayasyātha

kāñcano hotrakas tataḥ

tasya jahnuḥ suto gaṅgāṁ

gaṇḍūṣī-kṛtya yo 'pibat

SYNONYMS

śrutāyoḥ-of Śrutāyu; vasumān-Vasumān; putraḥ-a son; satyāyoḥ-of Satyāyu; ca-also; śrutañjayaḥ-a son named Śrutañjaya; rayasya-of Raya; sutaḥ-a son; ekaḥ-by the name Eka; ca-and; jayasya-of Jaya; tanayaḥ-the son; amitaḥ-by the name Amita; bhīmaḥ-by the name Bhīma; tu-indeed; vijayasya-of Vijaya; atha-thereafter; kāñcanaḥ-Kāñcana, the son of Bhīma; hotrakaḥ-Hotraka, the son of Kāñcana; tataḥ-then; tasya-of Hotraka; jahnuḥ-by the name Jahnu; sutaḥ-a son; gaṅgām-all the water of the Ganges; gaṇḍūṣī-kṛtya-by one sip; yaḥ-he who (Jahnu); apibat-drank.

The son of Śrutāyu was Vasumān; the son of Satyāyu, Śrutañjaya; the son of Raya, Eka; the son of Jaya, Amita; and the son of Vijaya, Bhīma. The son of Bhīma was Kāñcana; the son of Kāñcana was Hotraka; and the son of Hotraka was Jahnu, who drank all the water of the Ganges in one sip.

TEXT 4

jahnos tu purus tasyātha

balākaś cātmajo 'jakaḥ

tataḥ kuśaḥ kuśasyāpi

kuśāmbus tanayo vasuḥ

kuśanābhaś ca catvāro

gādhir āsīt kuśāmbujaḥ

SYNONYMS

jahnoḥ-of Jahnu; tu-indeed; puruḥ-a son named Puru; tasya-of Puru; atha-thereafter; balākaḥ-a son named Balāka; ca-and; ātmajaḥ-Balāka's son; ajakaḥ-of the name Ajaka; tataḥ-thereafter; kuśaḥ-Kuśa; kuśasya-of Kuśa; api-then; kuśāmbuḥ-Kuśāmbu; tanayaḥ-Tanaya; vasuḥ-Vasu; kuśanābhaḥ-Kuśanābha; ca-and; catvāraḥ-four (sons); gādhiḥ-Gādhi; āsīt-there was; kuśāmbujaḥ-the son of Kuśāmbu.

The son of Jahnu was Puru, the son of Puru was Balāka, the son of Balāka was Ajaka, and the son of Ajaka was Kuśa. Kuśa had four sons, named Kuśāmbu, Tanaya, Vasu and Kuśanābha. The son of Kuśāmbu was Gādhi.

TEXTS 5–6

tasya satyavatīṁ kanyām

ṛcīko 'yācata dvijaḥ

varaṁ visadṛśaṁ matvā

gādhir bhārgavam abravīt

ekataḥ śyāma-karṇānāṁ

hayānāṁ candra-varcasām

sahasraṁ dīyatāṁ śulkaṁ

kanyāyāḥ kuśikā vayam

SYNONYMS

tasya-of Gādhi; satyavatīm-Satyavatī; kanyām-the daughter; ṛcīkaḥ-the great sage Ṛcīka; ayācata-requested; dvijaḥ-the brāhmaṇa; varam-as her husband; visadṛśam-not equal or fit; matvā-thinking like that; gādhiḥ-King Gādhi; bhārgavam-unto Ṛcīka; abravīt-replied; ekataḥ-by one; śyāma-karṇānām-whose ear is black; hayānām-horses; candra-varcasām-as brilliant as the moonshine; sahasram-one thousand; dīyatām-please deliver; śulkam-as a dowry; kanyāyāḥ-to my daughter; kuśikāḥ-in the family of Kuśa; vayam-we (are).

King Gādhi had a daughter named Satyavatī, whom a brāhmaṇa sage named Ṛcīka requested from the King to be his wife. King Gādhi, however, regarded Ṛcīka as an unfit husband for his daughter, and therefore he told the brāhmaṇa, "My dear sir, I belong to the dynasty of Kuśa. Because we are aristocratic kṣatriyas, you have to give some dowry for my daughter. Therefore, bring at least one thousand horses, each as brilliant as moonshine and each having one black ear, whether right or left."

The son of King Gādhi was Viśvāmitra, who was said to be a brāhmaṇa and kṣatriya combined. Viśvāmitra attained the status of a brahmarṣi, as explained later. From the marriage of Satyavatī with Ṛcīka Muni would come a son with the spirit of a kṣatriya. King Gādhi demanded that an uncommon request be fulfilled before the brāhmaṇa Ṛcīka could marry his daughter.

TEXT 7

ity uktas tan-mataṁ jñātvā

gataḥ sa varuṇāntikam

ānīya dattvā tān aśvān

upayeme varānanām

SYNONYMS

iti-thus; uktaḥ-having been requested; tat-matam-his mind; jñātvā-(the sage) could understand; gataḥ-went; saḥ-he; varuṇa-antikam-to the place of Varuṇa; ānīya-having brought; dattvā-and after delivering; tān-those; aśvān-horses; upayeme-married; vara-ānanām-the beautiful daughter of King Gādhi.

When King Gādhi made this demand, the great sage Ṛcīka could understand the King's mind. Therefore he went to the demigod Varuṇa and brought from him the one thousand horses that Gādhi had demanded. After delivering these horses, the sage married the King's beautiful daughter.

TEXT 8

sa ṛṣiḥ prārthitaḥ patnyā

śvaśrvā cāpatya-kāmyayā

śrapayitvobhayair mantraiś

caruṁ snātuṁ gato muniḥ

SYNONYMS

saḥ-he (Ṛcīka); ṛṣiḥ-the great saint; prārthitaḥ-being requested; patnyā-by his wife; śvaśrvā-by his mother-in-law; ca-also; apatya-kāmyayā-desiring a son; śrapayitvā-after cooking; ubhayaiḥ-both; mantraiḥ-by chanting particular mantras; carum-a preparation for offering in a sacrifice; snātum-to bathe; gataḥ-went out; muniḥ-the great sage.

Thereafter, Ṛcīka Muni's wife and mother-in-law, each desiring a son, requested the Muni to prepare an oblation. Thus Ṛcīka Muni prepared one oblation for his wife with a brāhmaṇa mantra and another for his mother-in-law with a kṣatriya mantra. Then he went out to bathe.

TEXT 9

tāvat satyavatī mātrā

sva-caruṁ yācitā satī

śreṣṭhaṁ matvā tayāyacchan

mātre mātur adat svayam

SYNONYMS

tāvat-in the meantime; satyavatī-Satyavatī, the wife of Ṛcīka; mātrā-by her mother; sva-carum-the oblation meant for herself (Satyavatī); yācitā-asked to give; satī-being; śreṣṭham-better; matvā-thinking; tayā-by her; ayacchat-delivered; mātre-to her mother; mātuḥ-of the mother; adat-ate; svayam-personally.

Meanwhile, because Satyavatī's mother thought that the oblation prepared for her daughter, Ṛcīka's wife, must be better, she asked her daughter for that oblation. Satyavatī therefore gave her own oblation to her mother and ate her mother's oblation herself.

A husband naturally has some affection for his wife. Therefore Satyavatī's mother thought that the oblation prepared for Satyavatī by the sage Ṛcīka must have been better than her own oblation. In Ṛcīka's absence, the mother took the better oblation from Satyavatī and ate it.

TEXT 10

tad viditvā muniḥ prāha

patnīṁ kaṣṭam akāraṣīḥ

ghoro daṇḍa-dharaḥ putro

bhrātā te brahma-vittamaḥ

SYNONYMS

tat-this fact; viditvā-having learned; muniḥ-the great sage; prāha-said; patnīm-unto his wife; kaṣṭam-very regrettable; akāraṣīḥ-you have done; ghoraḥ-fierce; daṇḍa-dharaḥ-a great personality who can punish others; putraḥ-such a son; bhrātā-brother; te-your; brahma-vittamaḥ-a learned scholar in spiritual science.

When the great sage Ṛcīka returned home after bathing and understood what had happened in his absence, he said to his wife, Satyavatī, "You have done a great wrong. Your son will be a fierce kṣatriya, able to punish everyone, and your brother will be a learned scholar in spiritual science."

A brāhmaṇa is highly qualified when he can control his senses and mind, when he is a learned scholar in spiritual science and when he is tolerant and forgiving. A kṣatriya, however, is highly qualified when he is fierce in giving punishment to wrongdoers. These qualities are stated in Bhagavad-gītā (18.42–43). Because Satyavatī, instead of eating her own oblation, had eaten that which was meant for her mother, she would give birth to a son imbued with the kṣatriya spirit. This was undesirable. The son of a brāhmaṇa is generally expected to become a brāhmaṇa, but if such a son becomes fierce like a kṣatriya, he is designated according to the description of the four varṇas in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). If the son of a brāhmaṇa does not become like a brāhmaṇa, he may be called a kṣatriya, vaiśya or śūdra, according to his qualifications. The basic principle for dividing society is not a person's birth but his qualities and actions.

TEXT 11

prasāditaḥ satyavatyā

maivaṁ bhūr iti bhārgavaḥ

atha tarhi bhavet pautro

jamadagnis tato 'bhavat

SYNONYMS

prasāditaḥ-pacified; satyavatyā-by Satyavatī; mā-not; evam-thus; bhūḥ-let it be; iti-thus; bhārgavaḥ-the great sage; atha-if your son should not become like that; tarhi-then; bhavet-should become like that; pautraḥ-the grandson; jamadagniḥ-Jamadagni; tataḥ-thereafter; abhavat-was born.

Satyavatī, however, pacified Ṛcīka Muni with peaceful words and requested that her son not be like a fierce kṣatriya. Ṛcīka Muni replied, "Then your grandson will be of a kṣatriya spirit." Thus Jamadagni was born as the son of Satyavatī.

The great sage Ṛcīka was very angry, but somehow or other Satyavatī pacified him, and at her request he changed his mind. It is indicated here that the son of Jamadagni would be born as Paraśurāma.

TEXTS 12–13

sā cābhūt sumahat-puṇyā

kauśikī loka-pāvanī

reṇoḥ sutāṁ reṇukāṁ vai

jamadagnir uvāha yām

tasyāṁ vai bhārgava-ṛṣeḥ

sutā vasumad-ādayaḥ

yavīyāñ jajña eteṣāṁ

rāma ity abhiviśrutaḥ

SYNONYMS

sā-she (Satyavatī); ca-also; abhūt-became; sumahat-puṇyā-very great and sacred; kauśikī-the river by the name Kauśikī; loka-pāvanī-purifying the whole world; reṇoḥ-of Reṇu; sutām-the daughter; reṇukām-by the name Reṇukā; vai-indeed; jamadagniḥ-Satyavatī's son, Jamadagni; uvāha-married; yām-whom; tasyām-in the womb of Reṇukā; vai-indeed; bhārgava-ṛṣeḥ-by the semen of Jamadagni; sutāḥ-sons; vasumat-ādayaḥ-many, headed by Vasumān; yavīyān-the youngest; jajñe-was born; eteṣām-among them; rāmaḥ-Paraśurāma; iti-thus; abhiviśrutaḥ-was known everywhere.

Satyavatī later became the sacred river Kauśikī to purify the entire world, and her son, Jamadagni, married Reṇukā, the daughter of Reṇu. By the semen of Jamadagni, many sons, headed by Vasumān, were born from the womb of Reṇukā. The youngest of them was named Rāma, or Paraśurāma.

TEXT 14

yam āhur vāsudevāṁśaṁ

haihayānāṁ kulāntakam

triḥ-sapta-kṛtvo ya imāṁ

cakre niḥkṣatriyāṁ mahīm

SYNONYMS

yam-whom (Paraśurāma); āhuḥ-all the learned scholars say; vāsudeva-aṁśam-an incarnation of Vāsudeva, the Supreme Personality of Godhead; haihayānām-of the Haihayas; kula-antakam-the annihilator of the dynasty; triḥ-sapta-kṛtvaḥ-twenty-one times; yaḥ-who (Paraśurāma); imām-this; cakre-made; niḥkṣatriyām-devoid of kṣatriyas; mahīm-the earth.

Learned scholars accept this Paraśurāma as the celebrated incarnation of Vāsudeva who annihilated the dynasty of Kārtavīrya. Paraśurāma killed all the kṣatriyas on earth twenty-one times.

TEXT 15

dṛptaṁ kṣatraṁ bhuvo bhāram

abrahmaṇyam anīnaśat

rajas-tamo-vṛtam ahan

phalguny api kṛte 'ṁhasi

SYNONYMS

dṛptam-very proud; kṣatram-the kṣatriyas, the ruling class; bhuvaḥ-of the earth; bhāram-burden; abrahmaṇyam-sinful, not caring for the religious principles enunciated by the brāhmaṇas; anīnaśat-drove away or annihilated; rajaḥ-tamaḥ-by the qualities of passion and ignorance; vṛtam-covered; ahan-he killed; phalguni-not very great; api-although; kṛte-had been committed; aṁhasi-an offense.

When the royal dynasty, being excessively proud because of the material modes of passion and ignorance, became irreligious and ceased to care for the laws enacted by the brāhmaṇas, Paraśurāma killed them. Although their offense was not very severe, he killed them to lessen the burden of the world.

The kṣatriyas, or the ruling class, must govern the world in accordance with the rules and regulations enacted by great brāhmaṇas and saintly persons. As soon as the ruling class becomes irresponsible in regard to the religious principles, it becomes a burden on the earth. As stated here, rajas-tamo-vṛtaṁ, bhāram abrahmaṇyam: when the ruling class is influenced by the lower modes of nature, namely ignorance and passion, it becomes a burden to the world and must then be annihilated by superior power. We actually see from modern history that monarchies have been abolished by various revolutions, but unfortunately the monarchies have been abolished to establish the supremacy of third-class and fourth-class men. Although monarchies overpowered by the modes of passion and ignorance have been abolished in the world, the inhabitants of the world are still unhappy, for although the qualities of the former monarchs were degraded by taints of ignorance, these monarchs have been replaced by men of the mercantile and worker classes whose qualities are even more degraded. When the government is actually guided by brāhmaṇas, or God conscious men, then there can be real happiness for the people. Therefore in previous times, when the ruling class was degraded to the modes of passion and ignorance, the brāhmaṇas, headed by such a kṣatriya-spirited brāhmaṇa as Paraśurāma, killed them twenty-one consecutive times.

In Kali-yuga, as stated in Śrīmad-Bhāgavatam (12.2.13), dasyu-prāyeṣu rājasu: the ruling class (rājanya) will be no better than plunderers (dasyus) because the third-class and fourth-class men will monopolize the affairs of the government. Ignoring the religious principles and brahminical rules and regulations, they will certainly try to plunder the riches of the citizens without consideration. As stated elsewhere in Śrīmad-Bhāgavatam (12.1.40):

asaṁskṛtāḥ kriyā-hīnā
rajasā tamasāvṛtāḥ
prajās te bhakṣayiṣyanti
mlecchā rājanya-rūpiṇaḥ

Being unpurified, neglecting to discharge human duties properly, and being influenced by the modes of passion (rajas) and ignorance (tamas), unclean people (mlecchas), posing as members of the government (rājanya-rūpiṇaḥ), will swallow the citizens (prājas te bhakṣayiṣyanti). And in still another place, Śrīmad-Bhāgavatam (12.2.7–8) says:

evaṁ prajābhir duṣṭābhir
ākīrṇe kṣiti-maṇḍale
brahma-viṭ-kṣatra-śūdrāṇāṁ
yo balī bhavitā nṛpaḥ

prajā hi lubdhai rājanyair
nirghṛṇair dasyu-dharmabhiḥ
ācchinna-dāra-draviṇā
yāsyanti giri-kānanam

Human society is naturally grouped into four divisions, as stated in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). But if this system is neglected and the qualities and divisions of society are not considered, the result will be brahma-viṭ-kṣatra-śūdrāṇāṁ yo balī bhavitā nṛpaḥ: the so-called caste system of brāhmaṇa, kṣatriya, vaiśya and śūdra will be meaningless. As a result, whoever somehow or other becomes powerful will be the king or president, and thus the prajās, or citizens, will be so harassed that they will give up hearth and home and will go to the forest (yāsyanti giri-kānanam) to escape harassment by government officials who have no mercy and are addicted to the ways of plunderers. Therefore the prajās, or the people in general, must take to the Kṛṣṇa consciousness movement, the Hare Kṛṣṇa movement, which is the sound incarnation of the Supreme Personality of Godhead. Kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa, the Supreme Personality of Godhead, has now appeared as an incarnation by His holy name. Therefore, when the prajās become Kṛṣṇa conscious, they can then expect a good government and good society, a perfect life, and liberation from the bondage of material existence.

TEXT 16

śrī-rājovāca

kiṁ tad aṁho bhagavato

rājanyair ajitātmabhiḥ

kṛtaṁ yena kulaṁ naṣṭaṁ

kṣatriyāṇām abhīkṣṇaśaḥ

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit inquired; kim-what; tat aṁhaḥ-that offense; bhagavataḥ-unto the Supreme Personality of Godhead; rājanyaiḥ-by the royal family; ajita-ātmabhiḥ-who could not control their senses and thus were degraded; kṛtam-which had been done; yena-by which; kulam-the dynasty; naṣṭam-was annihilated; kṣatriyāṇām-of the royal family; abhīkṣṇaśaḥ-again and again.

King Parīkṣit inquired from Śukadeva Gosvāmī: What was the offense that the kṣatriyas who could not control their senses committed before Lord Paraśurāma, the incarnation of the Supreme Personality of Godhead, for which the Lord annihilated the kṣatriya dynasty again and again?

TEXTS 17–19

śrī-bādarāyaṇir uvāca

haihayānām adhipatir

arjunaḥ kṣatriyarṣabhaḥ

dattaṁ nārāyaṇāṁśāṁśam

ārādhya parikarmabhiḥ

bāhūn daśa-śataṁ lebhe

durdharṣatvam arātiṣu

avyāhatendriyaujaḥ śrī-

tejo-vīrya-yaśo-balam

yogeśvaratvam aiśvaryaṁ

guṇā yatrāṇimādayaḥ

cacārāvyāhata-gatir

lokeṣu pavano yathā

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī replied; haihayānām adhipatiḥ-the King of the Haihayas; arjunaḥ-by the name Kārtavīryārjuna; kṣatriya-ṛṣabhaḥ-the best of the kṣatriyas; dattam-unto Dattātreya; nārāyaṇa-aṁśa-aṁśam-the plenary portion of the plenary portion of Nārāyaṇa; ārādhya-after worshiping; parikarmabhiḥ-by worship according to the regulative principles; bāhūn-arms; daśa-śatam-one thousand (ten times one hundred); lebhe-achieved; durdharṣatvam-the quality of being very difficult to conquer; arātiṣu-in the midst of enemies; avyāhata-undefeatable; indriya-ojaḥ-strength of the senses; śrī-beauty; tejaḥ-influence; vīrya-power; yaśaḥ-fame; balam-bodily strength; yoga-īśvaratvam-controlling power gained by the practice of mystic yoga; aiśvaryam-opulence; guṇāḥ-qualities; yatra-wherein; aṇimā-ādayaḥ-eight kinds of yogic perfection (aṇimā, laghimā, etc.); cacāra-he went; avyāhata-gatiḥ-whose progress was indefatigable; lokeṣu-all over the world or universe; pavanaḥ-the wind; yathā-like.

Śukadeva Gosvāmī said: The best of the kṣatriyas, Kārtavīryārjuna, the King of the Haihayas, received one thousand arms by worshiping Dattātreya, the plenary expansion of the Supreme Personality of Godhead, Nārāyaṇa. He also became undefeatable by enemies and received unobstructed sensory power, beauty, influence, strength, fame and the mystic power by which to achieve all the perfections of yoga, such as aṇimā and laghimā. Thus having become fully opulent, he roamed all over the universe without opposition, just like the wind.

TEXT 20

strī-ratnair āvṛtaḥ krīḍan

revāmbhasi madotkaṭaḥ

vaijayantīṁ srajaṁ bibhrad

rurodha saritaṁ bhujaiḥ

SYNONYMS

strī-ratnaiḥ-by beautiful women; āvṛtaḥ-surrounded; krīḍan-enjoying; revā-ambhasi-in the water of the River Revā, or Narmadā; mada-utkaṭaḥ-too puffed up because of opulence; vaijayantīm srajam-the garland of victory; bibhrat-being decorated with; rurodha-stopped the flow; saritam-of the river; bhujaiḥ-with his arms.

Once while enjoying in the water of the River Narmadā, the puffed-up Kārtavīryārjuna, surrounded by beautiful women and garlanded with a garland of victory, stopped the flow of the water with his arms.

TEXT 21

viplāvitaṁ sva-śibiraṁ

pratisrotaḥ-sarij-jalaiḥ

nāmṛṣyat tasya tad vīryaṁ

vīramānī daśānanaḥ

SYNONYMS

viplāvitam-having been inundated; sva-śibiram-his own camp; pratisrotaḥ-which was flowing in the opposite direction; sarit-jalaiḥ-by the water of the river; na-not; amṛṣyat-could tolerate; tasya-of Kārtavīryārjuna; tat vīryam-that influence; vīramānī-considering himself very heroic; daśa-ānanaḥ-the ten-headed Rāvaṇa.

Because Kārtavīryārjuna made the water flow in the opposite direction, the camp of Rāvaṇa, which was set up on the bank of the Narmadā near the city of Māhiṣmatī, was inundated. This was unbearable to the ten-headed Rāvaṇa, who considered himself a great hero and could not tolerate Kārtavīryārjuna's power.

Rāvaṇa was out touring to gain victory over all other countries (dig-vijaya), and he had camped on the bank of the Narmadā River near the city of Māhiṣmatī.

TEXT 22

gṛhīto līlayā strīṇāṁ

samakṣaṁ kṛta-kilbiṣaḥ

māhiṣmatyāṁ sanniruddho

mukto yena kapir yathā

SYNONYMS

gṛhītaḥ-was arrested by force; līlayā-very easily; strīṇām-of the women; samakṣam-in the presence; kṛta-kilbiṣaḥ-thus becoming an offender; māhiṣmatyām-in the city known as Māhiṣmatī; sanniruddhaḥ-was arrested; muktaḥ-released; yena-by whom (Kārtavīryārjuna); kapiḥ yathā-exactly as done to a monkey.

When Rāvaṇa attempted to insult Kārtavīryārjuna in the presence of the women and thus offended him, Kārtavīryārjuna easily arrested Rāvaṇa and put him in custody in the city of Māhiṣmatī, just as one captures a monkey, and then released him neglectfully.

TEXT 23

sa ekadā tu mṛgayāṁ

vicaran vijane vane

yadṛcchayāśrama-padaṁ

jamadagner upāviśat

SYNONYMS

saḥ-he, Kārtavīryārjuna; ekadā-once upon a time; tu-but; mṛgayām-while hunting; vicaran-wandering; vijane-solitary; vane-in a forest; yadṛcchayā-without any program; āśrama-padam-the residential place; jamadagneḥ-of Jamadagni Muni; upāviśat-he entered.

Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.

Kārtavīryārjuna had no business going to the residence of Jamadagni, but because he was puffed-up by his extraordinary power, he went there and offended Paraśurāma. This was the prelude to his being killed by Paraśurāma for his offensive act.

TEXT 24

tasmai sa naradevāya

munir arhaṇam āharat

sasainyāmātya-vāhāya

haviṣmatyā tapo-dhanaḥ

SYNONYMS

tasmai-unto him; saḥ-he (Jamadagni); naradevāya-unto King Kārtavīryārjuna; muniḥ-the great sage; arhaṇam-paraphernalia for worship; āharat-offered; sa-sainya-with his soldiers; amātya-his ministers; vāhāya-and the chariots, the elephants, the horses or the men who carried the palanquins; haviṣmatyā-because of possessing a kāmadhenu, a cow that could supply everything; tapaḥ-dhanaḥ-the great sage, whose only power was his austerity, or who was engaged in austerity.

The sage Jamadagni, who was engaged in great austerities in the forest, received the King very well, along with the King's soldiers, ministers and carriers. He supplied all the necessities to worship these guests, for he possessed a kāmadhenu cow that was able to supply everything.

The Brahma-saṁhitā informs us that the spiritual world, and especially the planet Goloka Vṛndāvana, where Kṛṣṇa lives, is full of surabhi cows (surabhīr abhipālayantam [Bs. 5.29]). The surabhi cow is also called kāmadhenu. Although Jamadagni possessed only one kāmadhenu, he was able to get from it everything desirable. Thus he was able to receive the King, along with the King's great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King's followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense. Paraśurāma, the incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna because Kārtavīryārjuna was too proud. One may possess unusual opulence in this material world, but if one becomes puffed up and acts whimsically he will be punished by the Supreme Personality of Godhead. This is the lesson to learn from this history, in which Paraśurāma became angry at Kārtavīryārjuna and killed him and rid the entire world of kṣatriyas twenty-one times.

TEXT 25

sa vai ratnaṁ tu tad dṛṣṭvā

ātmaiśvaryātiśāyanam

tan nādriyatāgnihotryāṁ

sābhilāṣaḥ sahaihayaḥ

SYNONYMS

saḥ-he (Kārtavīryārjuna); vai-indeed; ratnam-a great source of wealth; tu-indeed; tat-the kāmadhenu in the possession of Jamadagni; dṛṣṭvā-by observing; ātma-aiśvarya-his own personal opulence; ati-śāyanam-which was exceeding; tat-that; na-not; ādriyata-appreciated very much; agnihotryām-in that cow, which was useful for executing the agnihotra sacrifice; sa-abhilāṣaḥ-became desirous; sa-haihayaḥ-with his own men, the Haihayas.

Kārtavīryārjuna thought that Jamadagni was more powerful and wealthy than himself because of possessing a jewel in the form of the kāmadhenu. Therefore he and his own men, the Haihayas, were not very much appreciative of Jamadagni's reception. On the contrary, they wanted to possess that kāmadhenu, which was useful for the execution of the agnihotra sacrifice.

Jamadagni was more powerful than Kārtavīryārjuna because of performing the agnihotra-yajña with clarified butter received from the kāmadhenu. Not everyone can be expected to possess such a cow. Nonetheless, an ordinary man may possess an ordinary cow, give protection to this animal, take sufficient milk from it, and engage the milk to produce butter and clarified ghee, especially for performing the agnihotra-yajña. This is possible for everyone. Thus we find that in Bhagavad-gītā Lord Kṛṣṇa advises go-rakṣya, the protection of cows. This is essential because if cows are cared for properly they will surely supply sufficient milk. We have practical experience in America that in our various ISKCON farms we are giving proper protection to the cows and receiving more than enough milk. In other farms the cows do not deliver as much milk as in our farms; because our cows know very well that we are not going to kill them, they are happy, and they give ample milk. Therefore this instruction given by Lord Kṛṣṇa-go-rakṣya-is extremely meaningful. The whole world must learn from Kṛṣṇa how to live happily without scarcity simply by producing food grains (annād bhavanti bhūtāni) and giving protection to the cows (go-rakṣya). Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam [Bg. 18.44]. Those who belong to the third level of human society, namely the mercantile people, must keep land for producing food grains and giving protection to cows. This is the injunction of Bhagavad-gītā. In the matter of protecting the cows, the meat-eaters will protest, but in answer to them we may say that since Kṛṣṇa gives stress to cow protection, those who are inclined to eat meat may eat the flesh of unimportant animals like hogs, dogs, goats and sheep, but they should not touch the life of the cows, for this is destructive to the spiritual advancement of human society.

TEXT 26

havirdhānīm ṛṣer darpān

narān hartum acodayat

te ca māhiṣmatīṁ ninyuḥ

sa-vatsāṁ krandatīṁ balāt

SYNONYMS

haviḥ-dhānīm-the kāmadhenu; ṛṣeḥ-of the great sage Jamadagni; darpāt-because of his being puffed up with material power; narān-all his men (soldiers); hartum-to steal or take away; acodayat-encouraged; te-the men of Kārtavīryārjuna; ca-also; māhiṣmatīm-to the capital of Kārtavīryārjuna; ninyuḥ-brought; sa-vatsām-with the calf; krandatīm-crying; balāt-because of being taken away by force.

Being puffed up by material power, Kārtavīryārjuna encouraged his men to steal Jamadagni's kāmadhenu. Thus the men forcibly took away the crying kāmadhenu, along with her calf, to Māhiṣmatī, Kārtavīryārjuna's capital.

The word havirdhānīm is significant in this verse. Havirdhānīm refers to a cow required for supplying havis, or ghee, for the performance of ritualistic ceremonies in sacrifices. In human life, one should be trained to perform yajñas. As we are informed in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: if we do not perform yajña, we shall simply work very hard for sense gratification like dogs and hogs. This is not civilization. A human being should be trained to perform yajña. Yajñād bhavati parjanyaḥ [Bg. 3.14]. If yajñas are regularly performed, there will be proper rain from the sky, and when there is regular rainfall, the land will be fertile and suitable for producing all the necessities of life. Yajña, therefore, is essential. For performing yajña, clarified butter is essential, and for clarified butter, cow protection is essential. Therefore, if we neglect the Vedic way of civilization, we shall certainly suffer. So-called scholars and philosophers do not know the secret of success in life, and therefore they suffer in the hands of prakṛti, nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Nonetheless, although they are forced to suffer, they think they are advancing in civilization (ahaṅkāra-vimūḍhātmā kartāham iti manyate). The Kṛṣṇa consciousness movement is therefore meant to revive a mode of civilization in which everyone will be happy. This is the motive of our Kṛṣṇa consciousness movement. Yajñe sukhena bhavantu.

TEXT 27

atha rājani niryāte

rāma āśrama āgataḥ

śrutvā tat tasya daurātmyaṁ

cukrodhāhir ivāhataḥ

SYNONYMS

atha-thereafter; rājani-when the King; niryāte-had gone away; rāmaḥ-Paraśurāma, the youngest son of Jamadagni; āśrame-in the cottage; āgataḥ-returned; śrutvā-when he heard; tat-that; tasya-of Kārtavīryārjuna; daurātmyam-nefarious act; cukrodha-became extremely angry; ahiḥ-a snake; iva-like; āhataḥ-trampled or injured.

Thereafter, Kārtavīryārjuna having left with the kāmadhenu, Paraśurāma returned to the āśrama. When Paraśurāma, the youngest son of Jamadagni, heard about Kārtavīryārjuna's nefarious deed, he became as angry as a trampled snake.

TEXT 28

ghoram ādāya paraśuṁ

satūṇaṁ varma kārmukam

anvadhāvata durmarṣo

mṛgendra iva yūthapam

SYNONYMS

ghoram-extremely fierce; ādāya-taking in hand; paraśum-a chopper; sa-tūṇam-along with a quiver; varma-a shield; kārmukam-a bow; anvadhāvata-followed; durmarṣaḥ-Lord Paraśurāma, being exceedingly angry; mṛgendraḥ-a lion; iva-like; yūthapam-(goes to attack) an elephant.

Taking up his fierce chopper, his shield, his bow and a quiver of arrows, Lord Paraśurāma, exceedingly angry, chased Kārtavīryārjuna just as a lion chases an elephant.

TEXT 29

tam āpatantaṁ bhṛgu-varyam ojasā

dhanur-dharaṁ bāṇa-paraśvadhāyudham

aiṇeya-carmāmbaram arka-dhāmabhir

yutaṁ jaṭābhir dadṛśe purīṁ viśan

SYNONYMS

tam-that Lord Paraśurāma; āpatantam-coming after him; bhṛgu-varyam-the best of the Bhṛgu dynasty, Lord Paraśurāma; ojasā-very fiercely; dhanuḥ-dharam-carrying a bow; bāṇa-arrows; paraśvadha-chopper; āyudham-having all these weapons; aiṇeya-carma-blackish deerskin; ambaram-the covering of his body; arka-dhāmabhiḥ-appearing like the sunshine; yutam jaṭābhiḥ-with locks of hair; dadṛśe-he saw; purīm-into the capital; viśan-entering.

As King Kārtavīryārjuna entered his capital, Māhiṣmatī Purī, he saw Lord Paraśurāma, the best of the Bhṛgu dynasty, coming after him, holding a chopper, shield, bow and arrows. Lord Paraśurāma was covered with a black deerskin, and his matted locks of hair appeared like the sunshine.

TEXT 30

acodayad dhasti-rathāśva-pattibhir

gadāsi-bāṇarṣṭi-śataghni-śaktibhiḥ

akṣauhiṇīḥ sapta-daśātibhīṣaṇās

tā rāma eko bhagavān asūdayat

SYNONYMS

acodayat-he sent for fighting; hasti-with elephants; ratha-with chariots; aśva-with horses; pattibhiḥ-and with infantry; gadā-with clubs; asi-with swords; bāṇa-with arrows; ṛṣṭi-with the weapons called ṛṣṭis; śataghni-with weapons called śataghnis; śaktibhiḥ-with weapons called śaktis; akṣauhiṇīḥ-whole groups of akṣauhiṇīs; sapta-daśa-seventeen; ati-bhīṣaṇāḥ-very fierce; tāḥ-all of them; rāmaḥ-Lord Paraśurāma; ekaḥ-alone; bhagavān-the Supreme Personality of Godhead; asūdayat-killed.

Upon seeing Paraśurāma, Kārtavīryārjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis, and many similar weapons to fight against him. Kārtavīryārjuna sent seventeen full akṣauhiṇīs of soldiers to check Paraśurāma. But Lord Paraśurāma alone killed all of them.

The word akṣauhiṇī refers to a military phalanx consisting of 21,870 chariots and elephants, 109,350 infantry soldiers and 65,610 horses. An exact description is given in the Mahābhārata, Ādi parva, Second Chapter, as follows:

eko ratho gajaś caikaḥ
narāḥ pañca padātayaḥ
trayaś ca turagās taj-jñaiḥ
pattir ity abhidhīyate

pattiṁ tu triguṇām etāṁ
viduḥ senāmukhaṁ budhāḥ
trīṇi senāmukhāny eko
gulma ity adhidhīyate

trayo gulmā gaṇo nāma
vāhinī tu gaṇās trayaḥ
śrutās tisras tu vāhinyaḥ
pṛtaneti vicakṣaṇaiḥ

camūs tu pṛtanās tisraś
caṁvas tisras tv anīkinī
anīkinīṁ daśa-guṇām
āhur akṣauhiṇīṁ budhāḥ

akṣauhiṇyas tu saṅkhyātā
rathānāṁ dvija-sattamāḥ
saṅkhyā-gaṇita-tattvajñaiḥ
sahasrāṇy eka-viṁśati

śatāny upari cāṣṭau ca
bhūyas tathā ca saptatiḥ
gajānāṁ tu parīmāṇaṁ
tāvad evātra nirdiśet

jñeyaṁ śata-sahasraṁ tu
sahasrāṇi tathā nava
narāṇām adhi pañcāśac
chatāni trīṇi cānaghāḥ

pañca-ṣaṣṭi-sahasrāṇi
tathāśvānāṁ śatāni ca
daśottarāṇi ṣaṭ cāhur
yathāvad abhisaṅkhyayā

etām akṣauhiṇīṁ prāhuḥ
saṅkhyā-tattva-vido janāḥ

"One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senāmukha is three times what a patti is. Three senāmukhas are known as one gulma, three gulmas are called a gaṇa, and three gaṇas are called a vāhinī. Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī. The chariots of an akṣauhiṇī have been calculated at 21,870 by those who know the science of such calculations, O best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109,350, and the number of horses is 65,610. This is called an akṣauhiṇī."

TEXT 31

yato yato 'sau praharat-paraśvadho

mano-'nilaujāḥ para-cakra-sūdanaḥ

tatas tataś chinna-bhujoru-kandharā

nipetur urvyāṁ hata-sūta-vāhanāḥ

SYNONYMS

yataḥ-wherever; yataḥ-wherever; asau-Lord Paraśurāma; praharat-slashing; paraśvadhaḥ-being expert in using his weapon, the paraśu, or chopper; manaḥ-like the mind; anila-like the wind; ojāḥ-being forceful; para-cakra-of the enemies' military strength; sūdanaḥ-killer; tataḥ-there; tataḥ-and there; chinna-scattered and cut off; bhuja-arms; ūru-legs; kandharāḥ-shoulders; nipetuḥ-fell down; urvyām-on the ground; hata-killed; sūta-chariot drivers; vāhanāḥ-carrier horses and elephants.

Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper [paraśu]. Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.

In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.

TEXT 32

dṛṣṭvā sva-sainyaṁ rudhiraugha-kardame

raṇājire rāma-kuṭhāra-sāyakaiḥ

vivṛkṇa-varma-dhvaja-cāpa-vigrahaṁ

nipātitaṁ haihaya āpatad ruṣā

SYNONYMS

dṛṣṭvā-by seeing; sva-sainyam-his own soldiers; rudhira-ogha-kardame-which had become muddy due to the flow of blood; raṇa-ajire-on the battlefield; rāma-kuṭhāra-by the axe of Lord Paraśurāma; sāyakaiḥ-and by the arrows; vivṛkṇa-scattered; varma-the shields; dhvaja-the flags; cāpa-bows; vigraham-the bodies; nipātitam-fallen; haihayaḥ-Kārtavīryārjuna; āpatat-forcefully came there; ruṣā-being very angry.

By manipulating his axe and arrows, Lord Paraśurāma cut to pieces the shields, flags, bows and bodies of Kārtavīryārjuna's soldiers, who fell on the battlefield, muddying the ground with their blood. Seeing these reverses, Kārtavīryārjuna, infuriated, rushed to the battlefield.

TEXT 33

athārjunaḥ pañca-śateṣu bāhubhir

dhanuḥṣu bāṇān yugapat sa sandadhe

rāmāya rāmo 'stra-bhṛtāṁ samagraṇīs

tāny eka-dhanveṣubhir ācchinat samam

SYNONYMS

atha-thereafter; arjunaḥ-Kārtavīryārjuna; pañca-śateṣu-five hundred; bāhubhiḥ-with his arms; dhanuḥṣu-on the bows; bāṇān-arrows; yugapat-simultaneously; saḥ-he; sandadhe-fixed; rāmāya-just to kill Lord Paraśurāma; rāmaḥ-Lord Paraśurāma; astra-bhṛtām-of all the soldiers who could use weapons; samagraṇīḥ-the very best; tāni-all the bows of Kārtavīryārjuna; eka-dhanvā-possessing one bow; iṣubhiḥ-the arrows; ācchinat-cut to pieces; samam-with.

Then Kārtavīryārjuna, with his one thousand arms, simultaneously fixed arrows on five hundred bows to kill Lord Paraśurāma. But Lord Paraśurāma, the best of fighters, released enough arrows with only one bow to cut to pieces immediately all the arrows and bows in the hands of Kārtavīryārjuna.

TEXT 34

punaḥ sva-hastair acalān mṛdhe 'ṅghripān

utkṣipya vegād abhidhāvato yudhi

bhujān kuṭhāreṇa kaṭhora-neminā

ciccheda rāmaḥ prasabhaṁ tv aher iva

SYNONYMS

punaḥ-again; sva-hastaiḥ-by his own hands; acalān-hills; mṛdhe-in the battlefield; aṅghripān-trees; utkṣipya-after uprooting; vegāt-with great force; abhidhāvataḥ-of he who was running very forcefully; yudhi-in the battlefield; bhujān-all the arms; kuṭhāreṇa-by his axe; kaṭhora-neminā-which was very sharp; ciccheda-cut to pieces; rāmaḥ-Lord Paraśurāma; prasabham-with great force; tu-but; aheḥ iva-just like the hoods of a serpent.

When his arrows were cut to pieces, Kārtavīryārjuna uprooted many trees and hills with his own hands and again rushed strongly toward Lord Paraśurāma to kill him. But Paraśurāma then used his axe with great force to cut off Kārtavīryārjuna's arms, just as one might lop off the hoods of a serpent.

TEXTS 35–36

kṛtta-bāhoḥ śiras tasya

gireḥ śṛṅgam ivāharat

hate pitari tat-putrā

ayutaṁ dudruvur bhayāt

agnihotrīm upāvartya

savatsāṁ para-vīra-hā

samupetyāśramaṁ pitre

parikliṣṭāṁ samarpayat

SYNONYMS

kṛtta-bāhoḥ-of Kārtavīryārjuna, whose arms were cut off; śiraḥ-the head; tasya-of him (Kārtavīryārjuna); gireḥ-of a mountain; śṛṅgam-the peak; iva-like; āharat-(Paraśurāma) cut from his body; hate pitari-when their father was killed; tat-putrāḥ-his sons; ayutam-ten thousand; dudruvuḥ-fled; bhayāt-out of fear; agnihotrīm-the kāmadhenu; upāvartya-bringing near; sa-vatsām-with her calf; para-vīra-hā-Paraśurāma, who could kill the heroes of the enemies; samupetya-after returning; āśramam-to the residence of his father; pitre-unto his father; parikliṣṭām-which had undergone extreme suffering; samarpayat-delivered.

Thereafter, Paraśurāma cut off like a mountain peak the head of Kārtavīryārjuna, who had already lost his arms. When Kārtavīryārjuna's ten thousand sons saw their father killed, they all fled in fear. Then Paraśurāma, having killed the enemy, released the kāmadhenu, which had undergone great suffering, and brought it back with its calf to his residence, where he gave it to his father, Jamadagni.

TEXT 37

sva-karma tat kṛtaṁ rāmaḥ

pitre bhrātṛbhya eva ca

varṇayām āsa tac chrutvā

jamadagnir abhāṣata

SYNONYMS

sva-karma-his own activities; tat-all those deeds; kṛtam-which had been performed; rāmaḥ-Paraśurāma; pitre-unto his father; bhrātṛbhyaḥ-unto his brothers; eva ca-as well as; varṇayām āsa-described; tat-that; śrutvā-after hearing; jamadagniḥ-the father of Paraśurāma; abhāṣata-said as follows.

Paraśurāma described to his father and brothers his activities in killing Kārtavīryārjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows.

TEXT 38

rāma rāma mahābāho

bhavān pāpam akāraṣīt

avadhīn naradevaṁ yat

sarva-devamayaṁ vṛthā

SYNONYMS

rāma rāma-my dear son Paraśurāma; mahābāho-O great hero; bhavān-you; pāpam-sinful activities; akāraṣīt-have executed; avadhīt-have killed; naradevam-the king; yat-who is; sarva-deva-mayam-the embodiment of all the demigods; vṛthā-unnecessarily.

O great hero, my dear son Paraśurāma, you have unnecessarily killed the king, who is supposed to be the embodiment of all the demigods. Thus you have committed a sin.

TEXT 39

vayaṁ hi brāhmaṇās tāta

kṣamayārhaṇatāṁ gatāḥ

yayā loka-gurur devaḥ

pārameṣṭhyam agāt padam

SYNONYMS

vayam-we; hi-indeed; brāhmaṇāḥ-are qualified brāhmaṇas; tāta-O my dear son; kṣamayā-with the quality of forgiveness; arhaṇatām-the position of being worshiped; gatāḥ-we have achieved; yayā-by this qualification; loka-guruḥ-the spiritual master of this universe; devaḥ-Lord Brahmā; pārameṣṭhyam-the supreme person within this universe; agāt-achieved; padam-the position.

My dear son, we are all brāhmaṇas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahmā, the supreme spiritual master of this universe, has achieved his post.

TEXT 40

kṣamayā rocate lakṣmīr

brāhmī saurī yathā prabhā

kṣamiṇām āśu bhagavāṁs

tuṣyate harir īśvaraḥ

SYNONYMS

kṣamayā-simply by forgiving; rocate-becomes pleasing; lakṣmīḥ-the goddess of fortune; brāhmī-in connection with brahminical qualifications; saurī-the sun-god; yathā-as; prabhā-the sunshine; kṣamiṇām-unto the brāhmaṇas, who are so forgiving; āśu-very soon; bhagavān-the Supreme Personality of Godhead; tuṣyate-becomes pleased; hariḥ-the Lord; īśvaraḥ-the supreme controller.

The duty of a brāhmaṇa is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving.

Different personalities become beautiful by possessing different qualities. Cāṇakya Paṇḍita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brāhmaṇas, kṣatriyas, vaiśyas and śūdras become beautiful by their qualities. Brāhmaṇas are beautiful when they are forgiving, kṣatriyas when they are heroic and never retreat from fighting, vaiśyas when they enrich cultural activities and protect cows, and śūdras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. And the special quality of the brāhmaṇa, as described here, is forgiveness.

TEXT 41

rājño mūrdhābhiṣiktasya

vadho brahma-vadhād guruḥ

tīrtha-saṁsevayā cāṁho

jahy aṅgācyuta-cetanaḥ

SYNONYMS

rājñaḥ-of the king; mūrdha-abhiṣiktasya-who is noted as the emperor; vadhaḥ-the killing; brahma-vadhāt-than killing a brāhmaṇa; guruḥ-more severe; tīrtha-saṁsevayā-by worshiping the holy places; ca-also; aṁhaḥ-the sinful act; jahi-wash out; aṅga-O my dear son; acyuta-cetanaḥ-being fully Kṛṣṇa conscious.

My dear son, killing a king who is an emperor is more severely sinful than killing a brāhmaṇa. But now, if you become Kṛṣṇa conscious and worship the holy places, you can atone for this great sin.

One who fully surrenders to the Supreme Personality of Godhead is freed from all sins (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi). From the very day or moment he fully surrenders to Śrī Kṛṣṇa, even the most sinful person is freed. Nonetheless, as an example, Jamadagni advised his son Paraśurāma to worship the holy places. Because an ordinary person cannot immediately surrender to the Supreme Personality of Godhead, he is advised to go from one holy place to another to find saintly persons and thus gradually be released from sinful reactions.

Thus end the Bhaktivedanta purports of the Ninth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Paraśurāma, the Lord's Warrior Incarnation."

Chapter Sixteen

Lord Paraśurāma Destroys the World's Ruling Class

When Jamadagni was killed by the sons of Kārtavīryārjuna, as described in this chapter, Paraśurāma rid the entire world of kṣatriyas twenty-one times. This chapter also describes the descendants of Viśvāmitra.

When Jamadagni's wife, Reṇukā, went to bring water from the Ganges and saw the King of the Gandharvas enjoying the company of Apsarās, she was captivated, and she slightly desired to associate with him. Because of this sinful desire, she was punished by her husband. Paraśurāma killed his mother and brothers, but later, by dint of the austerities of Jamadagni, they were revived. The sons of Kārtavīryārjuna, however, remembering the death of their father, wanted to take revenge against Lord Paraśurāma, and therefore when Paraśurāma was absent from the āśrama, they killed Jamadagni, who was meditating on the Supreme Personality of Godhead. When Paraśurāma returned to the āśrama and saw his father killed, he was very sorry, and after asking his brothers to take care of the dead body, he went out with determination to kill all the kṣatriyas on the surface of the world. Taking up his axe, he went to Māhiṣmatī-pura, the capital of Kārtavīryārjuna, and killed all of Kārtavīryārjuna's sons, whose blood became a great river. Paraśurāma, however, was not satisfied with killing only the sons of Kārtavīryārjuna; later, when the kṣatriyas became disturbing, he killed them twenty-one times, so that there were no kṣatriyas on the surface of the earth. Thereafter, Paraśurāma joined the head of his father to the dead body and performed various sacrifices to please the Supreme Lord. Thus Jamadagni got life again in his body, and later he was promoted to the higher planetary system known as Saptarṣi-maṇḍala. Paraśurāma, the son of Jamadagni, still lives in Mahendra-parvata. In the next manvantara, he will become a preacher of Vedic knowledge.

In the dynasty of Gādhi, the most powerful Viśvāmitra took birth. By dint of his austerity and penance, he became a brāhmaṇa. He had 101 sons, who were celebrated as the Madhucchandās. In the sacrificial arena of Hariścandra, the son of Ajīgarta named Śunaḥśepha was meant to be sacrificed, but by the mercy of the Prajāpatis he was released. Thereafter, he became Devarāta in the dynasty of Gādhi. The fifty elder sons of Viśvāmitra, however, did not accept Śunaḥśepha as their elder brother, and therefore Viśvāmitra cursed them to become mlecchas, unfaithful to the Vedic civilization. Viśvāmitra's fifty-first son, along with his younger brothers, then accepted Śunaḥśepha as their eldest brother, and their father, Viśvāmitra, being satisfied, blessed them. Thus Devarāta was accepted in the dynasty of Kauśika, and consequently there are different divisions of that dynasty.

TEXT 1

śrī-śuka uvāca

pitropaśikṣito rāmas

tatheti kuru-nandana

saṁvatsaraṁ tīrtha-yātrāṁ

caritvāśramam āvrajat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pitrā-by his father; upaśikṣitaḥ-thus advised; rāmaḥ-Lord Paraśurāma; tathā iti-let it be so; kuru-nandana-O son of the Kuru dynasty, Mahārāja Parīkṣit; saṁvatsaram-for one complete year; tīrtha-yātrām-traveling to all the holy places; caritvā-after executing; āśramam-to his own residence; āvrajat-returned.

Śukadeva Gosvāmī said: My dear Mahārāja Parīkṣit, son of the Kuru dynasty, when Lord Paraśurāma was given this order by his father, he immediately agreed, saying, "Let it be so." For one complete year he traveled to holy places. Then he returned to his father's residence.

TEXT 2

kadācid reṇukā yātā

gaṅgāyāṁ padma-mālinam

gandharva-rājaṁ krīḍantam

apsarobhir apaśyata

SYNONYMS

kadācit-once upon a time; reṇukā-Jamadagni's wife, the mother of Lord Paraśurāma; yātā-went; gaṅgāyām-to the bank of the River Ganges; padma-mālinam-decorated with a garland of lotus flowers; gandharva-rājam-the King of the Gandharvas; krīḍantam-sporting; apsarobhiḥ-with the Apsarās (heavenly society girls); apaśyata-she saw.

Once when Reṇukā, the wife of Jamadagni, went to the bank of the Ganges to get water, she saw the King of the Gandharvas, decorated with a garland of lotuses and sporting in the Ganges with celestial women [Apsarās].

TEXT 3

vilokayantī krīḍantam

udakārthaṁ nadīṁ gatā

homa-velāṁ na sasmāra

kiñcic citraratha-spṛhā

SYNONYMS

vilokayantī-while looking at; krīḍantam-the King of the Gandharvas, engaged in such activities; udaka-artham-for getting some water; nadīm-to the river; gatā-as she went; homa-velām-the time for performing the homa, fire sacrifice; na sasmāra-did not remember; kiñcit-very little; citraratha-of the King of the Gandharvas, known as Citraratha; spṛhā-did desire the company.

She had gone to bring water from the Ganges, but when she saw Citraratha, the King of the Gandharvas, sporting with the celestial girls, she was somewhat inclined toward him and failed to remember that the time for the fire sacrifice was passing.

TEXT 4

kālātyayaṁ taṁ vilokya

muneḥ śāpa-viśaṅkitā

āgatya kalaśaṁ tasthau

purodhāya kṛtāñjaliḥ

SYNONYMS

kāla-atyayam-passing the time; tam-that; vilokya-observing; muneḥ-of the great sage Jamadagni; śāpa-viśaṅkitā-being afraid of the curse; āgatya-returning; kalaśam-the waterpot; tasthau-stood; purodhāya-putting in front of the sage; kṛta-añjaliḥ-with folded hands.

Later, understanding that the time for offering the sacrifice had passed, Reṇukā feared a curse from her husband. Therefore when she returned she simply put the waterpot before him and stood there with folded hands.

TEXT 5

vyabhicāraṁ munir jñātvā

patnyāḥ prakupito 'bravīt

ghnataināṁ putrakāḥ pāpām

ity uktās te na cakrire

SYNONYMS

vyabhicāram-adultery; muniḥ-the great sage Jamadagni; jñātvā-could understand; patnyāḥ-of his wife; prakupitaḥ-he became angry; abravīt-he said; ghnata-kill; enām-her; putrakāḥ-my dear sons; pāpām-sinful; iti uktāḥ-being thus advised; te-all the sons; na-did not; cakrire-carry out his order.

The great sage Jamadagni understood the adultery in the mind of his wife. Therefore he was very angry and told his sons, "My dear sons, kill this sinful woman!" But the sons did not carry out his order.

TEXT 6

rāmaḥ sañcoditaḥ pitrā

bhrātṝn mātrā sahāvadhīt

prabhāva-jño muneḥ samyak

samādhes tapasaś ca saḥ

SYNONYMS

rāmaḥ-Lord Paraśurāma; sañcoditaḥ-being encouraged (to kill his mother and brothers); pitrā-by his father; bhrātṝn-all his brothers; mātrā saha-with the mother; avadhīt-killed immediately; prabhāva-jñaḥ-aware of the prowess; muneḥ-of the great sage; samyak-completely; samādheḥ-by meditation; tapasaḥ-by austerity; ca-also; saḥ-he.

Jamadagni then ordered his youngest son, Paraśurāma, to kill his brothers, who had disobeyed this order, and his mother, who had mentally committed adultery. Lord Paraśurāma, knowing the power of his father, who was practiced in meditation and austerity, killed his mother and brothers immediately.

The word prabhāva jñaḥ is significant. Paraśurāma knew the prowess of his father, and therefore he agreed to carry out his father's order. He thought that if he refused to carry out the order he would be cursed, but if he carried it out his father would be pleased, and when his father was pleased, Paraśurāma would ask the benediction of having his mother and brothers brought back to life. Paraśurāma was confident in this regard, and therefore he agreed to kill his mother and brothers.

TEXT 7

vareṇa cchandayām āsa

prītaḥ satyavatī-sutaḥ

vavre hatānāṁ rāmo 'pi

jīvitaṁ cāsmṛtiṁ vadhe

SYNONYMS

vareṇa cchandayām āsa-asked to take a benediction as he liked; prītaḥ-being very pleased (with him); satyavatī-sutaḥ-Jamadagni, the son of Satyavatī; vavre-said; hatānām-of my dead mother and brothers; rāmaḥ-Paraśurāma; api-also; jīvitam-let them be alive; ca-also; asmṛtim-no remembrance; vadhe-of their having been killed by me.

Jamadagni, the son of Satyavatī, was very much pleased with Paraśurāma and asked him to take any benediction he liked. Lord Paraśurāma replied, "Let my mother and brothers live again and not remember having been killed by me. This is the benediction I ask."

TEXT 8

uttasthus te kuśalino

nidrāpāya ivāñjasā

pitur vidvāṁs tapo-vīryaṁ

rāmaś cakre suhṛd-vadham

SYNONYMS

uttasthuḥ-got up immediately; te-Lord Paraśurāma's mother and brothers; kuśalinaḥ-being happily alive; nidrā-apāye-at the end of sound sleep; iva-like; añjasā-very soon; pituḥ-of his father; vidvān-being aware of; tapaḥ-austerity; vīryam-power; rāmaḥ-Lord Paraśurāma; cakre-executed; suhṛt-vadham-killing of his family members.

Thereafter, by the benediction of Jamadagni, Lord Paraśurāma's mother and brothers immediately came alive and were very happy, as if awakened from sound sleep. Lord Paraśurāma had killed his relatives in accordance with his father's order because he was fully aware of his father's power, austerity and learning.

TEXT 9

ye 'rjunasya sutā rājan

smarantaḥ sva-pitur vadham

rāma-vīrya-parābhūtā

lebhire śarma na kvacit

SYNONYMS

ye-those who; arjunasya-of Kārtavīryārjuna; sutāḥ-sons; rājan-O Mahārāja Parīkṣit; smarantaḥ-always remembering; sva-pituḥ vadham-their father's having been killed (by Paraśurāma); rāma-vīrya-parābhūtāḥ-defeated by the superior power of Lord Paraśurāma; lebhire-achieved; śarma-happiness; na-not; kvacit-at any time.

My dear King Parīkṣit, the sons of Kārtavīryārjuna, who were defeated by the superior strength of Paraśurāma, never achieved happiness, for they always remembered the killing of their father.

Jamadagni was certainly very powerful due to his austerities, but because of a slight offense by his poor wife, Reṇukā, he ordered that she be killed. This certainly was a sinful act, and therefore Jamadagni was killed by the sons of Kārtavīryārjuna, as described herein. Lord Paraśurāma was also infected by sin because of killing Kārtavīryārjuna, although this was not very offensive. Therefore, whether one be Kārtavīryārjuna, Lord Paraśurāma, Jamadagni or whoever one may be, one must act very cautiously and sagaciously; otherwise one must suffer the results of sinful activities. This is the lesson we receive from Vedic literature.

TEXT 10

ekadāśramato rāme

sabhrātari vanaṁ gate

vairaṁ siṣādhayiṣavo

labdha-cchidrā upāgaman

SYNONYMS

ekadā-once upon a time; āśramataḥ-from the āśrama of Jamadagni; rāme-when Lord Paraśurāma; sa-bhrātari-with his brothers; vanam-into the forest; gate-having gone; vairam-revenge for past enmity; siṣādhayiṣavaḥ-desiring to fulfill; labdha-chidrāḥ-taking the opportunity; upāgaman-they came near the residence of Jamadagni.

Once when Paraśurāma left the āśrama for the forest with Vasumān and his other brothers, the sons of Kārtavīryārjuna took the opportunity to approach Jamadagni's residence to seek vengeance for their grudge.

TEXT 11

dṛṣṭvāgny-āgāra āsīnam

āveśita-dhiyaṁ munim

bhagavaty uttamaśloke

jaghnus te pāpa-niścayāḥ

SYNONYMS

dṛṣṭvā-by seeing; agni-āgāre-at the place where the fire sacrifice is performed; āsīnam-sitting; āveśita-completely absorbed; dhiyam-by intelligence; munim-the great sage Jamadagni; bhagavati-unto the Supreme Personality of Godhead; uttama-śloke-who is praised by the best of selected prayers; jaghnuḥ-killed; te-the sons of Kārtavīryārjuna; pāpa-niścayāḥ-determined to commit a greatly sinful act, or the personified sins.

The sons of Kārtavīryārjuna were determined to commit sinful deeds. Therefore when they saw Jamadagni sitting by the side of the fire to perform yajña and meditating upon the Supreme Personality of Godhead, who is praised by the best of selected prayers, they took the opportunity to kill him.

TEXT 12

yācyamānāḥ kṛpaṇayā

rāma-mātrātidāruṇāḥ

prasahya śira utkṛtya

ninyus te kṣatra-bandhavaḥ

SYNONYMS

yācyamānāḥ-being begged for the life of her husband; kṛpaṇayā-by the poor unprotected woman; rāma-mātrā-by the mother of Lord Paraśurāma; ati-dāruṇāḥ-very cruel; prasahya-by force; śiraḥ-the head of Jamadagni; utkṛtya-having separated; ninyuḥ-took away; te-the sons of Kārtavīryārjuna; kṣatra-bandhavaḥ-not kṣatriyas, but the most abominable sons of kṣatriyas.

With pitiable prayers, Reṇukā, the mother of Paraśurāma and wife of Jamadagni, begged for the life of her husband. But the sons of Kārtavīryārjuna, being devoid of the qualities of kṣatriyas, were so cruel that despite her prayers they forcibly cut off his head and took it away.

TEXT 13

reṇukā duḥkha-śokārtā

nighnanty ātmānam ātmanā

rāma rāmeti tāteti

vicukrośoccakaiḥ satī

SYNONYMS

reṇukā-Reṇukā, the wife of Jamadagni; duḥkha-śoka-artā-being very much aggrieved in lamentation (over her husband's death); nighnantī-striking; ātmānam-her own body; ātmanā-by herself; rāma-O Paraśurāma; rāma-O Paraśurāma; iti-thus; tāta-O my dear son; iti-thus; vicukrośa-began to cry; uccakaiḥ-very loudly; satī-the most chaste woman.

Lamenting in grief for the death of her husband, the most chaste Reṇukā struck her own body with her hands and cried very loudly, "O Rāma, my dear son Rāma!"

TEXT 14

tad upaśrutya dūrasthā

hā rāmety ārtavat svanam

tvarayāśramam āsādya

dadṛśuḥ pitaraṁ hatam

SYNONYMS

tat-that crying of Reṇukā; upaśrutya-upon hearing; dūra-sthāḥ-although staying a long distance away; hā rāma-O Rāma, O Rāma; iti-thus; ārta-vat-very aggrieved; svanam-the sound; tvarayā-very hastily; āśramam-to the residence of Jamadagni; āsādya-coming; dadṛśuḥ-saw; pitaram-the father; hatam-killed.

Although the sons of Jamadagni, including Lord Paraśurāma, were a long distance from home, as soon as they heard Reṇukā loudly calling "O Rāma, O my son," they hastily returned to the āśrama, where they saw their father already killed.

TEXT 15

te duḥkha-roṣāmarṣārti-

śoka-vega-vimohitāḥ

hā tāta sādho dharmiṣṭha

tyaktvāsmān svar-gato bhavān

SYNONYMS

te-all the sons of Jamadagni; duḥkha-of grief; roṣa-anger; amarṣa-indignation; ārti-affliction; śoka-and lamentation; vega-with the force; vimohitāḥ-bewildered; hā tāta-O father; sādho-the great saint; dharmiṣṭha-the most religious person; tyaktvā-leaving; asmān-us; svaḥ-gataḥ-have gone to the heavenly planets; bhavān-you.

Virtually bewildered by grief, anger, indignation, affliction and lamentation, the sons of Jamadagni cried, "O father, most religious, saintly person, you have left us and gone to the heavenly planets !"

TEXT 16

vilapyaivaṁ pitur dehaṁ

nidhāya bhrātṛṣu svayam

pragṛhya paraśuṁ rāmaḥ

kṣatrāntāya mano dadhe

SYNONYMS

vilapya-lamenting; evam-like this; pituḥ-of his father; deham-the body; nidhāya-entrusting; bhrātṛṣu-to his brothers; svayam-personally; pragṛhya-taking; paraśum-the axe; rāmaḥ-Lord Paraśurāma; kṣatra-antāya-to put an end to all the kṣatriyas; manaḥ-the mind; dadhe-fixed.

Thus lamenting, Lord Paraśurāma entrusted his father's dead body to his brothers and personally took up his axe, having decided to put an end to all the kṣatriyas on the surface of the world.

TEXT 17

gatvā māhiṣmatīṁ rāmo

brahma-ghna-vihata-śriyam

teṣāṁ sa śīrṣabhī rājan

madhye cakre mahā-girim

SYNONYMS

gatvā-going; māhiṣmatīm-to the place known as Māhiṣmatī; rāmaḥ-Lord Paraśurāma; brahma-ghna-because of the killing of a brāhmaṇa; vihata-śriyam-doomed, bereft of all opulences; teṣām-of all of them (the sons of Kārtavīryārjuna and the other kṣatriya inhabitants); saḥ-he, Lord Paraśurāma; śīrṣabhiḥ-by the heads cut off from their bodies; rājan-O Mahārāja Parīkṣit; madhye-within the jurisdiction of Māhiṣmatī; cakre-made; mahā-girim-a great mountain.

O King, Lord Paraśurāma then went to Māhiṣmatī, which was already doomed by the sinful killing of a brāhmaṇa. In the midst of that city he made a mountain of heads, severed from the bodies of the sons of Kārtavīryārjuna.

TEXTS 18–19

tad-raktena nadīṁ ghorām

abrahmaṇya-bhayāvahām

hetuṁ kṛtvā pitṛ-vadhaṁ

kṣatre 'maṅgala-kāriṇi

triḥ-sapta-kṛtvaḥ pṛthivīṁ

kṛtvā niḥkṣatriyāṁ prabhuḥ

samanta-pañcake cakre

śoṇitodān hradān nava

SYNONYMS

tat-raktena-by the blood of the sons of Kārtavīryārjuna; nadīm-a river; ghorām-fierce; abrahmaṇya-bhaya-āvahām-causing fear to the kings who had no respect for brahminical culture; hetum-cause; kṛtvā-accepting; pitṛ-vadham-the killing of his father; kṣatre-when the whole royal class; amaṅgala-kāriṇi-was acting very inauspiciously; triḥ-sapta-kṛtvaḥ-twenty-one times; pṛthivīm-the entire world; kṛtvā-making; niḥkṣatriyām-without a kṣatriya dynasty; prabhuḥ-the Supreme Lord, Paraśurāma; samanta-pañcake-at the place known as Samanta-pañcaka; cakre-he made; śoṇita-udān-filled with blood instead of water; hradān-lakes; nava-nine.

With the blood of the bodies of these sons, Lord Paraśurāma created a ghastly river, which brought great fear to the kings who had no respect for brahminical culture. Because the kṣatriyas, the men of power in government, were performing sinful activities, Lord Paraśurāma, on the plea of retaliating for the murder of his father, rid all the kṣatriyas from the face of the earth twenty-one times. Indeed, in the place known as Samanta-pañcaka he created nine lakes filled with their blood.

Paraśurāma is the Supreme Personality of Godhead, and his eternal mission is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-to protect the devotees and annihilate the miscreants. To kill all the sinful men is one among the tasks of the incarnation of Godhead. Lord Paraśurāma killed all the kṣatriyas twenty-one times consecutively because they were disobedient to the brahminical culture. That the kṣatriyas had killed his father was only a plea; the real fact is that because the kṣatriyas, the ruling class, had become polluted, their position was inauspicious. Brahminical culture is enjoined in the śāstra, especially in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). According to the laws of nature, whether at the time of Paraśurāma or at the present, if the government becomes irresponsible and sinful, not caring for brahminical culture, there will certainly be an incarnation of God like Paraśurāma to create a devastation by fire, famine, pestilence or some other calamity. Whenever the government disrespects the supremacy of the personality of Godhead and fails to protect the institution of varṇāśrama-dharma, it will certainly have to face such catastrophes as formerly brought about by Lord Paraśurāma.

TEXT 20

pituḥ kāyena sandhāya

śira ādāya barhiṣi

sarva-deva-mayaṁ devam

ātmānam ayajan makhaiḥ

SYNONYMS

pituḥ-of his father; kāyena-with the body; sandhāya-joining; śiraḥ-the head; ādāya-keeping; barhiṣi-upon kuśa grass; sarva-deva-mayam-the all-pervading Supreme Personality of Godhead, the master of all the demigods; devam-Lord Vāsudeva; ātmānam-who is present everywhere as the Supersoul; ayajat-he worshiped; makhaiḥ-by offering sacrifices.

Thereafter, Paraśurāma joined his father's head to the dead body and placed the whole body and head upon kuśa grass. By offering sacrifices, he began to worship Lord Vāsudeva, who is the all-pervading Supersoul of all the demigods and of every living entity.

TEXTS 21–22

dadau prācīṁ diśaṁ hotre

brahmaṇe dakṣiṇāṁ diśam

adhvaryave pratīcīṁ vai

udgātre uttarāṁ diśam

anyebhyo 'vāntara-diśaḥ

kaśyapāya ca madhyataḥ

āryāvartam upadraṣṭre

sadasyebhyas tataḥ param

SYNONYMS

dadau-gave as a gift; prācīm-eastern; diśam-direction; hotre-unto the priest known as hotā; brahmaṇe-unto the priest known as brahmā; dakṣiṇām-southern; diśam-direction; adhvaryave-unto the priest known as adhvaryu; pratīcīm-the western side; vai-indeed; udgātre-unto the priest known as udgātā; uttarām-northern; diśam-side; anyebhyaḥ-unto the others; avāntara-diśaḥ-the different corners (northeast, southeast, northwest and southwest); kaśyapāya-unto Kaśyapa Muni; ca-also; madhyataḥ-the middle portion; āryāvartam-the portion known as Āryāvarta; upadraṣṭre-unto the upadraṣṭā, the priest acting as overseer to hear and check the mantras; sadasyebhyaḥ-unto the sadasyas, the associate priests; tataḥ param-whatever remained.

After completing the sacrifice, Lord Paraśurāma gave the eastern direction to the hotā as a gift, the south to the brahmā, the west to the adhvaryu, the north to the udgātā, and the four corners-northeast, southeast, northwest and southwest-to the other priests. He gave the middle to Kaśyapa and the place known as Āryāvarta to the upadraṣṭā. Whatever remained he distributed among the sadasyas, the associate priests.

The tract of land in India between the Himalaya Mountains and the Vindhya Hills is called Āryāvarta.

TEXT 23

tataś cāvabhṛtha-snāna-

vidhūtāśeṣa-kilbiṣaḥ

sarasvatyāṁ mahā-nadyāṁ

reje vyabbhra ivāṁśumān

SYNONYMS

tataḥ-thereafter; ca-also; avabhṛtha-snāna-by bathing after finishing the sacrifice; vidhūta-cleansed; aśeṣa-unlimited; kilbiṣaḥ-whose reactions of sinful activities; sarasvatyām-on the bank of the great river Sarasvatī; mahā-nadyām-one of the biggest rivers in India; reje-Lord Paraśurāma appeared; vyabbhraḥ-cloudless; iva aṁśumān-like the sun.

Thereafter, having completed the ritualistic sacrificial ceremonies, Lord Paraśurāma took the bath known as the avabhṛtha-snāna. Standing on the bank of the great river Sarasvatī, cleared of all sins, Lord Paraśurāma appeared like the sun in a clear, cloudless sky.

As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Karma-bandhanaḥ refers to the repeated acceptance of one material body after another. The whole problem of life is this repetition of birth and death. Therefore one is advised to work to perform yajña meant for satisfying Lord Viṣṇu. Although Lord Paraśurāma was an incarnation of the Supreme Personality of Godhead, he had to account for sinful activities. Anyone in this material world, however careful he may be, must commit some sinful activities, even though he does not want to. For example, one may trample many small ants and other insects while walking on the street and kill many living beings unknowingly. Therefore the Vedic principle of pañca-yajña, five kinds of recommended sacrifice, is compulsory. In this age of Kali, however, there is a great concession given to people in general. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] we may worship Lord Caitanya, the hidden incarnation of Kṛṣṇa. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam: although He is Kṛṣṇa Himself, He always chants Hare Kṛṣṇa and preaches Kṛṣṇa consciousness. One is recommended to worship this incarnation by chanting, the saṅkīrtana-yajña. The performance of saṅkīrtana-yajña is a special concession for human society to save people from being affected by known or unknown sinful activities. We are surrounded by unlimited sins, and therefore it is compulsory that one take to Kṛṣṇa consciousness and chant the Hare Kṛṣṇa mahā-mantra.

TEXT 24

sva-dehaṁ jamadagnis tu

labdhvā saṁjñāna-lakṣaṇam

ṛṣīṇāṁ maṇḍale so 'bhūt

saptamo rāma-pūjitaḥ

SYNONYMS

sva-deham-his own body; jamadagniḥ-the great sage Jamadagni; tu-but; labdhvā-regaining; saṁjñāna-lakṣaṇam-showing full symptoms of life, knowledge and remembrance; ṛṣīṇām-of the great ṛṣis; maṇḍale-in the group of seven stars; saḥ-he, Jamadagni; abhūt-later became; saptamaḥ-the seventh; rāma-pūjitaḥ-because of being worshiped by Lord Paraśurāma.

Thus Jamadagni, being worshiped by Lord Paraśurāma, was brought back to life with full remembrance, and he became one of the seven sages in the group of seven stars.

The seven stars revolving around the polestar at the zenith are called saptarṣi-maṇḍala. On these seven stars, which form the topmost part of our planetary system, reside seven sages: Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. These seven stars are seen every night, and they each make a complete orbit around the polestar within twenty-four hours. Along with these seven stars, all the others stars also orbit from east to west. The upper portion of the universe is called the north, and the lower portion is called the south. Even in our ordinary dealings, while studying a map, we regard the upper portion of the map as north.

TEXT 25

jāmadagnyo 'pi bhagavān

rāmaḥ kamala-locanaḥ

āgāminy antare rājan

vartayiṣyati vai bṛhat

SYNONYMS

jāmadagnyaḥ-the son of Jamadagni; api-also; bhagavān-the Personality of Godhead; rāmaḥ-Lord Paraśurāma; kamala-locanaḥ-whose eyes are like lotus petals; āgāmini-coming; antare-in the manvantara, the time of one Manu; rājan-O King Parīkṣit; vartayiṣyati-will propound; vai-indeed; bṛhat-Vedic knowledge.

My dear King Parīkṣit, in the next manvantara the lotus-eyed Personality of Godhead Lord Paraśurāma, the son of Jamadagni, will be a great propounder of Vedic knowledge. In other words, he will be one of the seven sages.

TEXT 26

āste 'dyāpi mahendrādrau

nyasta-daṇḍaḥ praśānta-dhīḥ

upagīyamāna-caritaḥ

siddha-gandharva-cāraṇaiḥ

SYNONYMS

āste-is still existing; adya api-even now; mahendra-adrau-in the hilly country known as Mahendra; nyasta-daṇḍaḥ-having given up the weapons of a kṣatriya (the bow, arrows and axe); praśānta-now fully satisfied as a brāhmaṇa; dhīḥ-in such intelligence; upagīyamāna-caritaḥ-being worshiped and adored for his exalted character and activities; siddha-gandharva-cāraṇaiḥ-by such celestial persons as the inhabitants of Gandharvaloka, Siddhaloka and Cāraṇaloka.

Lord Paraśurāma still lives as an intelligent brāhmaṇa in the mountainous country known as Mahendra. Completely satisfied, having given up all the weapons of a kṣatriya, he is always worshiped, adored and offered prayers for his exalted character and activities by such celestial beings as the Siddhas, Cāraṇas and Gandharvas.

TEXT 27

evaṁ bhṛguṣu viśvātmā

bhagavān harir īśvaraḥ

avatīrya paraṁ bhāraṁ

bhuvo 'han bahuśo nṛpān

SYNONYMS

evam-in this way; bhṛguṣu-in the dynasty of Bhṛgu; viśva-ātmā-the soul of the universe, the Supersoul; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; īśvaraḥ-the supreme controller; avatīrya-appearing as an incarnation; param-great; bhāram-the burden; bhuvaḥ-of the world; ahan-killed; bahuśaḥ-many times; nṛpān-kings.

In this way the supreme soul, the Supreme Personality of Godhead, the Lord and the supreme controller, descended as an incarnation in the Bhṛgu dynasty and released the universe from the burden of undesirable kings by killing them many times.

TEXT 28

gādher abhūn mahā-tejāḥ

samiddha iva pāvakaḥ

tapasā kṣātram utsṛjya

yo lebhe brahma-varcasam

SYNONYMS

gādheḥ-from Mahārāja Gādhi; abhūt-was born; mahā-tejāḥ-very powerful; samiddhaḥ-inflamed; iva-like; pāvakaḥ-fire; tapasā-by austerities and penances; kṣātram-the position of a kṣatriya; utsṛjya-giving up; yaḥ-one who (Viśvāmitra); lebhe-achieved; brahma-varcasam-the quality of a brāhmaṇa.

Viśvāmitra, the son of Mahārāja Gādhi, was as powerful as the flames of fire. From the position of a kṣatriya, he achieved the position of a powerful brāhmaṇa by undergoing penances and austerities.

Now, having narrated the history of Lord Paraśurāma, Śukadeva Gosvāmī begins the history of Viśvāmitra. From the history of Paraśurāma we can understand that although Paraśurāma belonged to the brahminical group, he circumstantially had to work as a kṣatriya. Later, after finishing his work as a kṣatriya, he again became a brāhmaṇa and returned to Mahendra-parvata. Similarly, we can see that although Viśvāmitra was born in a kṣatriya family, by austerities and penances he achieved the position of a brāhmaṇa. These histories confirm the statements in śāstra that a brāhmaṇa may become a kṣatriya, a kṣatriya may become a brāhmaṇa or vaiśya, and a vaiśya may become a brāhmaṇa, by achieving the required qualities. One's status does not depend upon birth. As confirmed in Śrīmad-Bhāgavatam (7.11.35) by Nārada:

yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

"If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." To know who is a brāhmaṇa and who is a kṣatriya, one must consider a man's quality and work. If all the unqualified śūdras become so-called brāhmaṇas and kṣatriyas, social order will be impossible to maintain. Thus there will be discrepancies, human society will turn into a society of animals, and the situation all over the world will be hellish.

TEXT 29

viśvāmitrasya caivāsan

putrā eka-śataṁ nṛpa

madhyamas tu madhucchandā

madhucchandasa eva te

SYNONYMS

viśvāmitrasya-of Viśvāmitra; ca-also; eva-indeed; āsan-there were; putrāḥ-sons; eka-śatam-101; nṛpa-O King Parīkṣit; madhyamaḥ-the middle one; tu-indeed; madhucchandāḥ-known as Madhucchandā; madhucchandasaḥ-named the Madhucchandās; eva-indeed; te-all of them.

O King Parīkṣit, Viśvāmitra had 101 sons, of whom the middle one was known as Madhucchandā. In relation to him, all the other sons were celebrated as the Madhucchandās.

In this connection, Śrīla Viśvanātha Cakravartī Ṭhākura quotes this statement from the Vedas: tasya ha viśvāmitrasyaika-śataṁ putrā āsuḥ pañcāśad eva jyāyāṁso madhucchandasaḥ pañcāśat kanīyāṁsaḥ. "Viśvāmitra had 101 sons. Fifty were older than Madhucchandā and fifty younger."

TEXT 30

putraṁ kṛtvā śunaḥśephaṁ

devarātaṁ ca bhārgavam

ājīgartaṁ sutān āha

jyeṣṭha eṣa prakalpyatām

SYNONYMS

putram-a son; kṛtvā-accepting; śunaḥśepham-whose name was Śunaḥśepha; devarātam-Devarāta, whose life was saved by the demigods; ca-also; bhārgavam-born in the Bhṛgu dynasty; ājīgartam-the son of Ajīgarta; sutān-to his own sons; āha-ordered; jyeṣṭhaḥ-the eldest; eṣaḥ-Śunaḥśepha; prakalpyatām-accept as such.

Viśvāmitra accepted the son of Ajīgarta known as Śunaḥśepha, who was born in the Bhṛgu dynasty and was also known as Devarāta, as one of his own sons. Viśvāmitra ordered his other sons to accept Śunaḥśepha as their eldest brother.

TEXT 31

yo vai hariścandra-makhe

vikrītaḥ puruṣaḥ paśuḥ

stutvā devān prajeśādīn

mumuce pāśa-bandhanāt

SYNONYMS

yaḥ-he who (Śunaḥśepha); vai-indeed; hariścandra-makhe-in the sacrifice performed by King Hariścandra; vikrītaḥ-was sold; puruṣaḥ-man; paśuḥ-sacrificial animal; stutvā-offering prayers; devān-to the demigods; prajā-īśa-ādīn-headed by Lord Brahmā; mumuce-was released; pāśa-bandhanāt-from being bound with ropes like an animal.

Śunaḥśepha's father sold Śunaḥśepha to be sacrificed as a man-animal in the yajña of King Hariścandra. When Śunaḥśepha was brought into the sacrificial arena, he prayed to the demigods for release and was released by their mercy.

Here is a description of Śunaḥśepha. When Hariścandra was to sacrifice his son Rohita, Rohita arranged to save his own life by purchasing Śunaḥśepha from Śunaḥśepha's father to be sacrificed in the yajña. Śunaḥśepha was sold to Mahārāja Hariścandra because he was the middle son, between the oldest and the youngest. It appears that the sacrifice of a man as an animal in yajña has been practiced for a very long time.

TEXT 32

yo rāto deva-yajane

devair gādhiṣu tāpasaḥ

deva-rāta iti khyātaḥ

śunaḥśephas tu bhārgavaḥ

SYNONYMS

yaḥ-he who (Śunaḥśepha); rātaḥ-was protected; deva-yajane-in the arena for worshiping the demigods; devaiḥ-by the same demigods; gādhiṣu-in the dynasty of Gādhi; tāpasaḥ-advanced in executing spiritual life; deva-rātaḥ-protected by the demigods; iti-thus; khyātaḥ-celebrated; śunaḥśephaḥ tu-as well as Śunaḥśepha; bhārgavaḥ-in the dynasty of Bhṛgu.

Although Śunaḥśepha was born in the Bhārgava dynasty, he was greatly advanced in spiritual life, and therefore the demigods involved in the sacrifice protected him. Consequently he was also celebrated as the descendant of Gādhi named Devarāta.

TEXT 33

ye madhucchandaso jyeṣṭhāḥ

kuśalaṁ menire na tat

aśapat tān muniḥ kruddho

mlecchā bhavata durjanāḥ

SYNONYMS

ye-those who; madhucchandasaḥ-sons of Viśvāmitra, celebrated as the Madhucchandās; jyeṣṭhāḥ-eldest; kuśalam-very good; menire-accepting; na-not; tat-that (the proposal that he be accepted as the eldest brother); aśapat-cursed; tān-all the sons; muniḥ-Viśvāmitra Muni; kruddhaḥ-being angry; mlecchāḥ-disobedient to the Vedic principles; bhavata-all of you become; durjanāḥ-very bad sons.

When requested by their father to accept Śunaḥśepha as the eldest son, the elder fifty of the Madhucchandās, the sons of Viśvāmitra, did not agree. Therefore Viśvāmitra, being angry, cursed them. "May all of you bad sons become mlecchas," he said, "being opposed to the principles of Vedic culture."

In Vedic literature there are names like mleccha and yavana. The mlecchas are understood to be those who do not follow the Vedic principles. In former days, the mlecchas were fewer, and Viśvāmitra Muni cursed his sons to become mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for people are automatically mlecchas. This is only the beginning of Kali-yuga, but at the end of Kali-yuga the entire population will consist of mlecchas because no one will follow the Vedic principles. At that time the incarnation Kalki will appear. Mleccha-nivaha-nidhane kalayasi kara-bālam. He will kill all the mlecchas indiscriminately with his sword.

TEXT 34

sa hovāca madhucchandāḥ

sārdhaṁ pañcāśatā tataḥ

yan no bhavān sañjānīte

tasmiṁs tiṣṭhāmahe vayam

SYNONYMS

saḥ-the middle son of Viśvāmitra; ha-indeed; uvāca-said; madhucchandāḥ-Madhucchandā; sārdham-with; pañcāśatā-the second fifty of the sons known as the Madhucchandās; tataḥ-then, after the first half were thus cursed; yat-what; naḥ-unto us; bhavān-O father; sañjānīte-as you please; tasmin-in that; tiṣṭhāmahe-shall remain; vayam-all of us.

When the elder Madhucchandās were cursed, the younger fifty, along with Madhucchandā himself, approached their father and agreed to accept his proposal. "Dear father," they said, "we shall abide by whatever arrangement you like."

TEXT 35

jyeṣṭhaṁ mantra-dṛśaṁ cakrus

tvām anvañco vayaṁ sma hi

viśvāmitraḥ sutān āha

vīravanto bhaviṣyatha

ye mānaṁ me 'nugṛhṇanto

vīravantam akarta mām

SYNONYMS

jyeṣṭham-the eldest; mantra-dṛśam-a seer of mantras; cakruḥ-they accepted; tvām-you; anvañcaḥ-have agreed to follow; vayam-we; sma-indeed; hi-certainly; viśvāmitraḥ-the great sage Viśvāmitra; sutān-to the obedient sons; āha-said; vīra-vantaḥ-fathers of sons; bhaviṣyatha-become in the future; ye-all of you who; mānam-honor; me-my; anugṛhṇantaḥ-accepted; vīra-vantam-the father of good sons; akarta-you have made; mām-me.

Thus the younger Madhucchandās accepted Śunaḥśepha as their eldest brother and told him, "We shall follow your orders." Viśvāmitra then said to his obedient sons, "Because you have accepted Śunaḥśepha as your eldest brother, I am very satisfied. By accepting my order, you have made me a father of worthy sons, and therefore I bless all of you to become the fathers of sons also."

Of the one hundred sons, half disobeyed Viśvāmitra by not accepting Śunaḥśepha as their eldest brother, but the other half accepted his order. Therefore the father blessed the obedient sons to become the fathers of sons. Otherwise they too would have been cursed to be sonless mlecchas.

TEXT 36

eṣa vaḥ kuśikā vīro

devarātas tam anvita

anye cāṣṭaka-hārīta-

jaya-kratumad-ādayaḥ

SYNONYMS

eṣaḥ-this (Śunaḥśepha); vaḥ-like you; kuśikāḥ-O Kuśikas; vīraḥ-my son; devarātaḥ-he is known as Devarāta; tam-him; anvita-just obey; anye-others; ca-also; aṣṭaka-Aṣṭaka; hārīta-Hārīta; jaya-Jaya; kratumat-Kratumān; ādayaḥ-and others.

Viśvāmitra said, "O Kuśikas [descendants of Kauśika], this Devarāta is my son and is one of you. Please obey his orders." O King Parīkṣit, Viśvāmitra had many other sons, such as Aṣṭaka, Hārīta, Jaya and Kratumān.

TEXT 37

evaṁ kauśika-gotraṁ tu

viśvāmitraiḥ pṛthag-vidham

pravarāntaram āpannaṁ

tad dhi caivaṁ prakalpitam

SYNONYMS

evam-in this way (some sons having been cursed and some blessed); kauśika-gotram-the dynasty of Kauśika; tu-indeed; viśvāmitraiḥ-by the sons of Viśvāmitra; pṛthak-vidham-in different varieties; pravara-antaram-differences between one another; āpannam-obtained; tat-that; hi-indeed; ca-also; evam-thus; prakalpitam-ascertained.

Viśvāmitra cursed some of his sons and blessed the others, and he also adopted a son. Thus there were varieties in the Kauśika dynasty, but among all the sons, Devarāta was considered the eldest.

Thus end the Bhaktivedanta purports of the Ninth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Paraśurāma Destroys the World's Ruling Class."

Chapter Seventeen

The Dynasties of the Sons of Purūravā

Āyu, the eldest son of Purūravā, had five sons. This chapter describes the dynasties of four of them, beginning with Kṣatravṛddha.

Āyu, the son of Purūravā, had five sons- Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. The son of Kṣatravṛddha was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. The son of Gṛtsamada was Śunaka, and his son was Śaunaka. The son of Kāśya was Kāśi. From Kāśi came the sons and grandsons known as Rāṣṭra, Dīrghatama and then Dhanvantari, who was the inaugurator of medical science and was a śaktyāveśa incarnation of the Supreme Personality of Godhead, Vāsudeva. The descendants of Dhanvantari were Ketumān, Bhīmaratha, Divodāsa and Dyumān, who was also known as Pratardana, Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. The son of Dyumān was Alarka, who reigned over the kingdom for many, many years. Following in the dynasty of Alarka were Santati, Sunītha, Niketana, Dharmaketu, Satyaketu, Dhṛṣṭaketu, Sukumāra, Vītihotra, Bharga and Bhārgabhūmi. All of them belonged to the dynasty of Kāśi, the descendant of Kṣatravṛddha.

The son of Rābha was Rabhasa, and his son was Gambhīra. Gambhīra's son was Akriya, and from Akriya came Brahmavit. The son of Anenā was Śuddha, and his son was Śuci. The son of Śuci was Citrakṛt, whose son was Śāntaraja. Rajī had five hundred sons, all of extraordinary strength. Rajī was personally very powerful and was given the kingdom of heaven by Lord Indra. Later, after Rajī's death, when the sons of Rajī refused to return the kingdom to Indra, by Bṛhaspati's arrangement they became unintelligent, and Lord Indra conquered them.

The grandson of Kṣatravṛddha named Kuśa gave birth to a son named Prati. From Prati came Sañjaya; from Sañjaya, Jaya; from Jaya, Kṛta; and from Kṛta, Haryabala. The son of Haryabala was Sahadeva; the son of Sahadeva, Hīna; the son of Hīna, Jayasena; the son of Jayasena, Saṅkṛti; and the son of Saṅkṛti, Jaya.

TEXTS 1–3

śrī-bādarāyaṇir uvāca

yaḥ purūravasaḥ putra

āyus tasyābhavan sutāḥ

nahuṣaḥ kṣatravṛddhaś ca

rajī rābhaś ca vīryavān

anenā iti rājendra

śṛṇu kṣatravṛdho 'nvayam

kṣatravṛddha-sutasyāsan

suhotrasyātmajās trayaḥ

kāśyaḥ kuśo gṛtsamada

iti gṛtsamadād abhūt

śunakaḥ śaunako yasya

bahvṛca-pravaro muniḥ

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; yaḥ-one who; purūravasaḥ-of Purūravā; putraḥ-son; āyuḥ-his name was Āyu; tasya-of him; abhavan-there were; sutāḥ-sons; nahuṣaḥ-Nahuṣa; kṣatravṛddhaḥ ca-and Kṣatravṛddha; rajī-Rajī; rābhaḥ-Rābha; ca-also; vīryavān-very powerful; anenāḥ-Anenā; iti-thus; rāja-indra-O Mahārāja Parīkṣit; śṛṇu-just hear from me; kṣatravṛdhaḥ-of Kṣatravṛddha; anvayam-the dynasty; kṣatravṛddha-of Kṣatravṛddha; sutasya-of the son; āsan-there were; suhotrasya-of Suhotra; ātmajāḥ-sons; trayaḥ-three; kāśyaḥ-Kāśya; kuśaḥ-Kuśa; gṛtsamadaḥ-Gṛtsamada; iti-thus; gṛtsamadāt-from Gṛtsamada; abhūt-there was; śunakaḥ-Śunaka; śaunakaḥ-Śaunaka; yasya-of whom (Śunaka); bahu-ṛca-pravaraḥ-the best of those conversant with the Ṛg Veda; muniḥ-a great saintly person.

Śukadeva Gosvāmī said: From Purūravā came a son named Āyu, whose very powerful sons were Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. O Mahārāja Parīkṣit, now hear about the dynasty of Kṣatravṛddha. Kṣatravṛddha's son was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. From Gṛtsamada came Śunaka, and from him came Śaunaka, the great saint, the best of those conversant with the Ṛg Veda.

TEXT 4

kāśyasya kāśis tat-putro

rāṣṭro dīrghatamaḥ-pitā

dhanvantarir dīrghatamasa

āyur-veda-pravartakaḥ

yajña-bhug vāsudevāṁśaḥ

smṛta-mātrārti-nāśanaḥ

SYNONYMS

kāśyasya-of Kāśya; kāśiḥ-Kāśi; tat-putraḥ-his son; rāṣṭraḥ-Rāṣṭra; dīrghatamaḥ-pitā-he became the father of Dīrghatama; dhanvantariḥ-Dhanvantari; dīrghatamasaḥ-from Dīrghatama; āyuḥ-veda-pravartakaḥ-the inaugurator of medical science, Āyur Veda; yajña-bhuk-the enjoyer of the results of sacrifice; vāsudeva-aṁśaḥ-incarnation of Lord Vāsudeva; smṛta-mātra-if he is remembered; ārti-nāśanaḥ-it immediately vanquishes all kinds of disease.

The son of Kāśya was Kāśi, and his son was Rāṣṭra, the father of Dīrghatama. Dīrghatama had a son named Dhanvantari, who was the inaugurator of the medical science and an incarnation of Lord Vāsudeva, the enjoyer of the results of sacrifices. One who remembers the name of Dhanvantari can be released from all disease.

TEXT 5

tat-putraḥ ketumān asya

jajñe bhīmarathas tataḥ

divodāso dyumāṁs tasmāt

pratardana iti smṛtaḥ

SYNONYMS

tat-putraḥ-his son (the son of Dhanvantari); ketumān-Ketumān; asya-his; jajñe-took birth; bhīmarathaḥ-a son named Bhīmaratha; tataḥ-from him; divodāsaḥ-a son named Divodāsa; dyumān-Dyumān; tasmāt-from him; pratardanaḥ-Pratardana; iti-thus; smṛtaḥ-known.

The son of Dhanvantari was Ketumān, and his son was Bhīmaratha. The son of Bhīmaratha was Divodāsa, and the son of Divodāsa was Dyumān, also known as Pratardana.

TEXT 6

sa eva śatrujid vatsa

ṛtadhvaja itīritaḥ

tathā kuvalayāśveti

prokto 'larkādayas tataḥ

SYNONYMS

saḥ-that Dyumān; eva-indeed; śatrujit-Śatrujit; vatsaḥ-Vatsa; ṛtadhvajaḥ-Ṛtadhvaja; iti-like that; īritaḥ-known; tathā-as well as; kuvalayāśva-Kuvalayāśva; iti-thus; proktaḥ-well known; alarka-ādayaḥ-Alarka and other sons; tataḥ-from him.

Dyumān was also known as Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. From him were born Alarka and other sons.

TEXT 7

ṣaṣṭiṁ varṣa-sahasrāṇi

ṣaṣṭiṁ varṣa-śatāni ca

nālarkād aparo rājan

bubhuje medinīṁ yuvā

SYNONYMS

ṣaṣṭim-sixty; varṣa-sahasrāṇi-such thousands of years; ṣaṣṭim-sixty; varṣa-śatāni-hundreds of years; ca-also; na-not; alarkāt-except for Alarka; aparaḥ-anyone else; rājan-O King Parīkṣit; bubhuje-enjoyed; medinīm-the surface of the world; yuvā-as a young man.

Alarka, the son of Dyumān, reigned over the earth for sixty-six thousand years, my dear King Parīkṣit. No one other than him has reigned over the earth for so long as a young man.

TEXT 8

alarkāt santatis tasmāt

sunītho 'tha niketanaḥ

dharmaketuḥ sutas tasmāt

satyaketur ajāyata

SYNONYMS

alarkāt-from Alarka; santatiḥ-a son known as Santati; tasmāt-from him; sunīthaḥ-Sunītha; atha-from him; niketanaḥ-a son named Niketana; dharmaketuḥ-Dharmaketu; sutaḥ-a son; tasmāt-and from Dharmaketu; satyaketuḥ-Satyaketu; ajāyata-was born.

From Alarka came a son named Santati, and his son was Sunītha. The son of Sunītha was Niketana, the son of Niketana was Dharmaketu, and the son of Dharmaketu was Satyaketu.

TEXT 9

dhṛṣṭaketus tatas tasmāt

sukumāraḥ kṣitīśvaraḥ

vītihotro 'sya bhargo 'to

bhārgabhūmir abhūn nṛpa

SYNONYMS

dhṛṣṭaketuḥ-Dhṛṣṭaketu; tataḥ-thereafter; tasmāt-from Dhṛṣṭaketu; sukumāraḥ-a son named Sukumāra; kṣiti-īśvaraḥ-the emperor of the entire world; vītihotraḥ-a son named Vītihotra; asya-his son; bhargaḥ-Bharga; ataḥ-from him; bhārgabhūmiḥ-a son named Bhārgabhūmi; abhūt-generated; nṛpa-O King.

O King Parīkṣit, from Satyaketu came a son named Dhṛṣṭaketu, and from Dhṛṣṭaketu came Sukumāra, the emperor of the entire world. From Sukumāra came a son named Vītihotra; from Vītihotra, Bharga; and from Bharga, Bhārgabhūmi.

TEXT 10

itīme kāśayo bhūpāḥ

kṣatravṛddhānvayāyinaḥ

rābhasya rabhasaḥ putro

gambhīraś cākriyas tataḥ

SYNONYMS

iti-thus; ime-all of them; kāśayaḥ-born in the dynasty of Kāśi; bhūpāḥ-kings; kṣatravṛddha-anvaya-āyinaḥ-also within the dynasty of Kṣatravṛddha; rābhasya-from Rābha; rabhasaḥ-Rabhasa; putraḥ-a son; gambhīraḥ-Gambhīra; ca-also; akriyaḥ-Akriya; tataḥ-from him.

O Mahārāja Parīkṣit, all of these kings were descendants of Kāśi, and they could also be called descendants of Kṣatravṛddha. The son of Rābha was Rabhasa, from Rabhasa came Gambhīra, and from Gambhīra came a son named Akriya.

TEXT 11

tad-gotraṁ brahmavij jajñe

śṛṇu vaṁśam anenasaḥ

śuddhas tataḥ śucis tasmāc

citrakṛd dharmasārathiḥ

SYNONYMS

tat-gotram-the descendant of Akriya; brahmavit-Brahmavit; jajñe-took birth; śṛṇu-just hear from me; vaṁśam-descendants; anenasaḥ-of Anenā; śuddhaḥ-a son known as Śuddha; tataḥ-from him; śuciḥ-Śuci; tasmāt-from him; citrakṛt-Citrakṛt; dharma-sārathiḥ-Dharmasārathi.

The son of Akriya was known as Brahmavit, O King. Now hear about the descendants of Anenā. From Anenā came a son named Śuddha, and his son was Śuci. The son of Śuci was Dharmasārathi, also called Citrakṛt.

TEXT 12

tataḥ śāntarajo jajñe

kṛta-kṛtyaḥ sa ātmavān

rajeḥ pañca-śatāny āsan

putrāṇām amitaujasām

SYNONYMS

tataḥ-from Citrakṛt; śāntarajaḥ-a son named Śāntaraja; jajñe-was born; kṛta-kṛtyaḥ-performed all kinds of ritualistic ceremonies; saḥ-he; ātmavān-a self-realized soul; rajeḥ-of Rajī; pañca-śatāni-five hundred; āsan-there were; putrāṇām-sons; amita-ojasām-very, very powerful.

From Citrakṛt was born a son named Śāntaraja, a self-realized soul who performed all kinds of Vedic ritualistic ceremonies and therefore did not beget any progeny. The sons of Rajī were five hundred, all very powerful.

TEXT 13

devair abhyarthito daityān

hatvendrāyādadād divam

indras tasmai punar dattvā

gṛhītvā caraṇau rajeḥ

ātmānam arpayām āsa

prahrādādy-ari-śaṅkitaḥ

SYNONYMS

devaiḥ-by the demigods; abhyarthitaḥ-being requested; daityān-the demons; hatvā-killing; indrāya-to Indra, the King of heaven; adadāt-delivered; divam-the kingdom of heaven; indraḥ-the King of heaven; tasmai-unto him, Rajī; punaḥ-again; dattvā-returning; gṛhītvā-capturing; caraṇau-the feet; rajeḥ-of Rajī; ātmānam-the self; arpayām āsa-surrendered; prahrāda-ādi-Prahlāda and others; ari-śaṅkitaḥ-being afraid of such enemies.

On the request of the demigods, Rajī killed the demons and thus returned the kingdom of heaven to Lord Indra. But Indra, fearing such demons as Prahlāda, returned the kingdom of heaven to Rajī and surrendered himself at Rajī's lotus feet.

TEXT 14

pitary uparate putrā

yācamānāya no daduḥ

triviṣṭapaṁ mahendrāya

yajña-bhāgān samādaduḥ

SYNONYMS

pitari-when their father; uparate-passed away; putrāḥ-the sons; yācamānāya-although requesting from them; no-not; daduḥ-returned; triviṣṭapam-the heavenly kingdom; mahendrāya-unto Mahendra; yajña-bhāgān-the shares of ritualistic ceremonies; samādaduḥ-gave.

Upon Rajī's death, Indra begged Rajī's sons for the return of the heavenly planet. They did not return it, however, although they agreed to return Indra's shares in ritualistic ceremonies.

Rajī conquered the kingdom of heaven, and therefore when Indra, the heavenly king, begged Rajī's sons to return it, they refused. Because they had not taken the heavenly kingdom from Indra but had inherited it from their father, they considered it their paternal property. Why then should they return it to the demigods?

TEXT 15

guruṇā hūyamāne 'gnau

balabhit tanayān rajeḥ

avadhīd bhraṁśitān mārgān

na kaścid avaśeṣitaḥ

SYNONYMS

guruṇā-by the spiritual master (Bṛhaspati); hūyamāne agnau-while oblations were being offered in the fire of sacrifice; balabhit-Indra; tanayān-the sons; rajeḥ-of Rajī; avadhīt-killed; bhraṁśitān-fallen; mārgāt-from the moral principles; na-not; kaścit-anyone; avaśeṣitaḥ-remained alive.

Thereafter, Bṛhaspati, the spiritual master of the demigods, offered oblations in the fire so that the sons of Rajī would fall from moral principles. When they fell, Lord Indra killed them easily because of their degradation. Not a single one of them remained alive.

TEXT 16

kuśāt pratiḥ kṣātravṛddhāt

sañjayas tat-suto jayaḥ

tataḥ kṛtaḥ kṛtasyāpi

jajñe haryabalo nṛpaḥ

SYNONYMS

kuśāt-from Kuśa; pratiḥ-a son named Prati; kṣātravṛddhāt-the grandson of Kṣatravṛddha; sañjayaḥ-a son named Sañjaya; tat-sutaḥ-his son; jayaḥ-Jaya; tataḥ-from him; kṛtaḥ-Kṛta; kṛtasya-from Kṛta; api-as well as; jajñe-was born; haryabalaḥ-Haryabala; nṛpaḥ-the king.

From Kuśa, the grandson of Kṣatravṛddha, was born a son named Prati. The son of Prati was Sañjaya, and the son of Sañjaya was Jaya. From Jaya, Kṛta was born, and from Kṛta, King Haryabala.

TEXT 17

sahadevas tato hīno

jayasenas tu tat-sutaḥ

saṅkṛtis tasya ca jayaḥ

kṣatra-dharmā mahā-rathaḥ

kṣatravṛddhānvayā bhūpā

ime śṛṇv atha nāhuṣān

SYNONYMS

sahadevaḥ-Sahadeva; tataḥ-from Sahadeva; hīnaḥ-a son named Hīna; jayasenaḥ-Jayasena; tu-also; tat-sutaḥ-the son of Hīna; saṅkṛtiḥ-Saṅkṛti; tasya-of Saṅkṛti; ca-also; jayaḥ-a son named Jaya; kṣatra-dharmā-expert in the duties of a kṣatriya; mahā-rathaḥ-a greatly powerful fighter; kṣatravṛddha-anvayāḥ-in the dynasty of Kṣatravṛddha; bhūpāḥ-kings; ime-all these; śṛṇu-hear from me; atha-now; nāhuṣān-the descendants of Nahuṣa.

From Haryabala came a son named Sahadeva, and from Sahadeva came Hīna. The son of Hīna was Jayasena, and the son of Jayasena was Saṅkṛti. The son of Saṅkṛti was the powerful and expert fighter named Jaya. These kings were the members of the Kṣatravṛddha dynasty. Now let me describe to you the dynasty of Nahuṣa.

Thus end the Bhaktivedanta purports of the Ninth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Purūravā."

Chapter Eighteen

King Yayāti Regains His Youth

This chapter gives the history of King Yayāti, the son of Nahuṣa. Among Yayāti's five sons, the youngest son, Pūru, accepted Yayāti's invalidity.

When Nahuṣa, who had six sons, was cursed to become a python, his eldest son, Yati, took sannyāsa, and therefore the next son, Yayāti, was enthroned as king. By providence, Yayāti married the daughter of Śukrācārya. Śukrācārya was a brāhmaṇa and Yayāti a kṣatriya, but Yayāti married her nonetheless. Śukrācārya's daughter, named Devayānī, had a girl friend named Śarmiṣṭhā, who was the daughter of Vṛṣaparvā. King Yayāti married Śarmiṣṭhā also. The history of this marriage is as follows. Once Śarmiṣṭhā was sporting in the water with thousands of her girl friends, and Devayānī was also there. When the young girls saw Lord Śiva, seated on his bull with Umā, they immediately dressed themselves, but Śarmiṣṭhā mistakenly put on Devayānī's clothes. Devayānī, being very angry, rebuked Śarmiṣṭhā, who also became very angry and responded by rebuking Devayānī and throwing her into a well. By chance, King Yayāti came to that well to drink water, and he found Devayānī and rescued her. Thus Devayānī accepted Mahārāja Yayāti as her husband. Thereafter, Devayānī, crying loudly, told her father about Śarmiṣṭhā's behavior. Upon hearing of this incident, Śukrācārya was very angry and wanted to chastise Vṛṣaparvā, Śarmiṣṭhā's father. Vṛṣaparvā, however, satisfied Śukrācārya by offering Śarmiṣṭhā as Devayānī's maidservant. Thus Śarmiṣṭhā, as the maidservant of Devayānī, also went to the house of Devayānī's husband. When Śarmiṣṭhā found her friend Devayānī with a son she also desired to have a son. Therefore, at the proper time for conception, she also requested Mahārāja Yayāti for sex. When Śarmiṣṭhā became pregnant also, Devayānī was very envious. In great anger, she immediately left for her father's house and told her father everything. Śukrācārya again became angry and cursed Mahārāja Yayāti to become old, but when Yayāti begged Śukrācārya to be merciful to him, Śukrācārya gave him the benediction that he could transfer his old age and invalidity to some young man. Yayāti exchanged his old age for the youth of his youngest son, Pūru, and thus he was able to enjoy with young girls.

TEXT 1

śrī-śuka uvāca

yatir yayātiḥ saṁyātir

āyatir viyatiḥ kṛtiḥ

ṣaḍ ime nahuṣasyāsann

indriyāṇīva dehinaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yatiḥ-Yati; yayātiḥ-Yayāti; saṁyātiḥ-Saṁyāti; āyatiḥ-Āyati; viyatiḥ-Viyati; kṛtiḥ-Kṛti; ṣaṭ-six; ime-all of them; nahuṣasya-of King Nahuṣa; āsan-were; indriyāṇi-the (six) senses; iva-like; dehinaḥ-of an embodied soul.

Śukadeva Gosvāmī said: O King Parīkṣit, as the embodied soul has six senses, King Nahuṣa had six sons, named Yati, Yayāti, Saṁyāti, Āyati, Viyati and Kṛti.

TEXT 2

rājyaṁ naicchad yatiḥ pitrā

dattaṁ tat-pariṇāmavit

yatra praviṣṭaḥ puruṣa

ātmānaṁ nāvabudhyate

SYNONYMS

rājyam-the kingdom; na aicchat-did not accept; yatiḥ-the eldest son, Yati; pitrā-by his father; dattam-offered; tat-pariṇāma-vit-knowing the result of becoming powerful as a king; yatra-wherein; praviṣṭaḥ-having entered; puruṣaḥ-such a person; ātmānam-self-realization; na-not; avabudhyate-will take seriously and understand.

When one enters the post of king or head of the government, one cannot understand the meaning of self-realization. Knowing this, Yati, the eldest son of Nahuṣa, did not accept the power to rule, although it was offered by his father.

Self-realization is the prime objective of human civilization, and it is regarded seriously by those who are situated in the mode of goodness and have developed the brahminical qualities. Kṣatriyas are generally endowed with material qualities conducive to gaining material wealth and enjoying sense gratification, but those who are spiritually advanced are not interested in material opulence. Indeed, they accept only the bare necessities for a life of spiritual advancement in self-realization. It is specifically mentioned here that if one enters political life, especially in the modern day, one looses the chance for human perfection. Nonetheless, one can attain the highest perfection if one hears Śrīmad-Bhāgavatam. This hearing is described as nityaṁ bhāgavata-sevayā [SB 1.2.18]. Mahārāja Parīkṣit was involved in politics, but because at the end of his life he heard Śrīmad-Bhāgavatam from Śukadeva Gosvāmī, he attained perfection very easily. Śrī Caitanya Mahāprabhu has therefore suggested:

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām

(Bhāg. 10.14.3)

Regardless of whether one is in the mode of passion, ignorance or goodness, if one regularly hears Śrīmad-Bhāgavatam from the self-realized soul, one is freed from the bondage of material involvement.

TEXT 3

pitari bhraṁśite sthānād

indrāṇyā dharṣaṇād dvijaiḥ

prāpite 'jagaratvaṁ vai

yayātir abhavan nṛpaḥ

SYNONYMS

pitari-when his father; bhraṁśite-was caused to fall down; sthānāt-from the heavenly planets; indrāṇyāḥ-of Śacī, the wife of Indra; dharṣaṇāt-from offending; dvijaiḥ-by them (upon her lodging a complaint with the brāhmaṇas); prāpite-being degraded to; ajagaratvam-the life of a snake; vai-indeed; yayātiḥ-the son named Yayāti; abhavat-became; nṛpaḥ-the king.

Because Nahuṣa, the father of Yayāti, molested Indra's wife, Śacī, who then complained to Agastya and other brāhmaṇas, these saintly brāhmaṇas cursed Nahuṣa to fall from the heavenly planets and be degraded to the status of a python. Consequently, Yayāti became the king.

TEXT 4

catasṛṣv ādiśad dikṣu

bhrātṝn bhrātā yavīyasaḥ

kṛta-dāro jugoporvīṁ

kāvyasya vṛṣaparvaṇaḥ

SYNONYMS

catasṛṣu-over the four; ādiśat-allowed to rule; dikṣu-directions; bhrātṝn-four brothers; bhrātā-Yayāti; yavīyasaḥ-young; kṛta-dāraḥ-married; jugopa-ruled; ūrvīm-the world; kāvyasya-the daughter of Śukrācārya; vṛṣaparvaṇaḥ-the daughter of Vṛṣaparvā.

King Yayāti had four younger brothers, whom he allowed to rule the four directions. Yayāti himself married Devayānī, the daughter of Śukrācārya, and Śarmiṣṭhā, the daughter of Vṛṣaparvā, and ruled the entire earth.

TEXT 5

śrī-rājovāca

brahmarṣir bhagavān kāvyaḥ

kṣatra-bandhuś ca nāhuṣaḥ

rājanya-viprayoḥ kasmād

vivāhaḥ pratilomakaḥ

SYNONYMS

śrī-rājā uvāca-Mahārāja Parīkṣit inquired; brahma-ṛṣiḥ-the best of the brāhmaṇas; bhagavān-very powerful; kāvyaḥ-Śukrācārya; kṣatra-bandhuḥ-belonged to the kṣatriya class; ca-also; nāhuṣaḥ-King Yayāti; rājanya-viprayoḥ-of a brāhmaṇa and a kṣatriya; kasmāt-how; vivāhaḥ-a marital relationship; pratilomakaḥ-against the customary regulative principles.

Mahārāja Parīkṣit said: Śukrācārya was a very powerful brāhmaṇa, and Mahārāja Yayāti was a kṣatriya. Therefore I am curious to know how there occurred this pratiloma marriage between a kṣatriya and a brāhmaṇa.

According to the Vedic system, marriages between kṣatriyas and kṣatriyas or between brāhmaṇas and brāhmaṇas are the general custom. If marriages sometimes take place between different classes, these marriages are of two types, namely anuloma and pratiloma. Anuloma, marriage between a brāhmaṇa and the daughter of a kṣatriya, is permissible, but pratiloma, marriage between a kṣatriya and the daughter of a brāhmaṇa, is not generally allowed. Therefore Mahārāja Parīkṣit was curious about how Śukrācārya, a powerful brāhmaṇa, could accept the principle of pratiloma. Mahārāja Parīkṣit was eager to know the cause for this uncommon marriage.

TEXTS 6–7

śrī-śuka uvāca

ekadā dānavendrasya

śarmiṣṭhā nāma kanyakā

sakhī-sahasra-saṁyuktā

guru-putryā ca bhāminī

devayānyā purodyāne

puṣpita-druma-saṅkule

vyacarat kala-gītāli-

nalinī-puline 'balā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-once upon a time; dānava-indrasya-of Vṛṣaparvā; śarmiṣṭhā-Śarmiṣṭhā; nāma-by name; kanyakā-a daughter; sakhī-sahasra-saṁyuktā-accompanied by thousands of friends; guru-putryā-with the daughter of the guru, Śukrācārya; ca-also; bhāminī-very easily irritated; devayānyā-with Devayānī; pura-udyāne-within the palace garden; puṣpita-full of flowers; druma-with nice trees; saṅkule-congested; vyacarat-was walking; kala-gīta-with very sweet sounds; ali-with bumblebees; nalinī-with lotuses; puline-in such a garden; abalā-innocent.

Śukadeva Gosvāmī said: One day Vṛṣaparvā's daughter Śarmiṣṭhā, who was innocent but angry by nature, was walking with Devayānī, the daughter of Śukrācārya, and with thousands of friends, in the palace garden. The garden was full of lotuses and trees of flowers and fruits and was inhabited by sweetly singing birds and bumblebees.

TEXT 8

tā jalāśayam āsādya

kanyāḥ kamala-locanāḥ

tīre nyasya dukūlāni

vijahruḥ siñcatīr mithaḥ

SYNONYMS

tāḥ-they; jala-āśayam-to the lakeside; āsādya-coming; kanyāḥ-all the girls; kamala-locanāḥ-with eyes like lotus petals; tīre-on the bank; nyasya-giving up; dukūlāni-their dresses; vijahruḥ-began to sport; siñcatīḥ-throwing water; mithaḥ-on one another.

When the young, lotus-eyed girls came to the bank of a reservoir of water, they wanted to enjoy by bathing. Thus they left their clothing on the bank and began sporting, throwing water on one another.

TEXT 9

vīkṣya vrajantaṁ giriśaṁ

saha devyā vṛṣa-sthitam

sahasottīrya vāsāṁsi

paryadhur vrīḍitāḥ striyaḥ

SYNONYMS

vīkṣya-seeing; vrajantam-passing by; giriśam-Lord Śiva; saha-with; devyā-Pārvatī, the wife of Lord Śiva; vṛṣa-sthitam-seated upon his bull; sahasā-quickly; uttīrya-getting out of the water; vāsāṁsi-garments; paryadhuḥ-put on the body; vrīḍitāḥ-being ashamed; striyaḥ-the young girls.

While sporting in the water, the girls suddenly saw Lord Śiva passing by, seated on the back of his bull with his wife, Pārvatī. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments.

TEXT 10

śarmiṣṭhājānatī vāso

guru-putryāḥ samavyayat

svīyaṁ matvā prakupitā

devayānīdam abravīt

SYNONYMS

śarmiṣṭhā-the daughter of Vṛṣaparvā; ajānatī-without knowledge; vāsaḥ-the dress; guru-putryāḥ-of Devayānī, the daughter of the guru; samavyayat-put on the body; svīyam-her own; matvā-thinking; prakupitā-irritated and angry; devayānī-the daughter of Śukrācārya; idam-this; abravīt-said.

Śarmiṣṭhā unknowingly put Devayānī's dress on her own body, thus angering Devayānī, who then spoke as follows.

TEXT 11

aho nirīkṣyatām asyā

dāsyāḥ karma hy asāmpratam

asmad-dhāryaṁ dhṛtavatī

śunīva havir adhvare

SYNONYMS

aho-alas; nirīkṣyatām-just see; asyāḥ-of her (Śarmiṣṭhā); dāsyāḥ-just like our servant; karma-activities; hi-indeed; asāmpratam-without any etiquette; asmat-dhāryam-the garment meant for me; dhṛtavatī-she has put on; śunī iva-like a dog; haviḥ-clarified butter; adhvare-meant for offering in the sacrifice.

Oh, just see the activities of this servant-maid Śarmiṣṭhā! Disregarding all etiquette, she has put on my dress, just like a dog snatching clarified butter meant for use in a sacrifice.

TEXTS 12–14

yair idaṁ tapasā sṛṣṭaṁ

mukhaṁ puṁsaḥ parasya ye

dhāryate yair iha jyotiḥ

śivaḥ panthāḥ pradarśitaḥ

yān vandanty upatiṣṭhante

loka-nāthāḥ sureśvarāḥ

bhagavān api viśvātmā

pāvanaḥ śrī-niketanaḥ

vayaṁ tatrāpi bhṛgavaḥ

śiṣyo 'syā naḥ pitāsuraḥ

asmad-dhāryaṁ dhṛtavatī

śūdro vedam ivāsatī

SYNONYMS

yaiḥ-by which persons; idam-this entire universe; tapasā-by austerity; sṛṣṭam-was created; mukham-the face; puṁsaḥ-of the Supreme Person; parasya-transcendental; ye-those who (are); dhāryate-is always born; yaiḥ-by which persons; iha-here; jyotiḥ-the brahmajyoti, the effulgence of the Supreme Lord; śivaḥ-auspicious; panthāḥ-way; pradarśitaḥ-is directed; yān-to whom; vandanti-offer prayers; upatiṣṭhante-honor and follow; loka-nāthāḥ-the directors of the various planets; sura-īśvarāḥ-the demigods; bhagavān-the Supreme Personality of Godhead; api-even; viśva-ātmā-the Supersoul; pāvanaḥ-the purifier; śrī-niketanaḥ-the husband of the goddess of fortune; vayam-we (are); tatra api-even greater than other brāhmaṇas; bhṛgavaḥ-descendants of Bhṛgu; śiṣyaḥ-disciple; asyāḥ-of her; naḥ-our; pitā-father; asuraḥ-belong to the demoniac group; asmat-dhāryam-meant to be worn by us; dhṛtavatī-she has put on; śūdraḥ-a non-brāhmaṇa worker; vedam-the Vedas; iva-like; asatī-unchaste.

We are among the qualified brāhmaṇas, who are accepted as the face of the Supreme Personality of Godhead. The brāhmaṇas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhṛgu. Yet although this woman's father, being among the demons, is our disciple, she has put on my dress, exactly like a śūdra taking charge of Vedic knowledge.

TEXT 15

evaṁ kṣipantīṁ śarmiṣṭhā

guru-putrīm abhāṣata

ruṣā śvasanty uraṅgīva

dharṣitā daṣṭa-dacchadā

SYNONYMS

evam-thus; kṣipantīm-chastising; śarmiṣṭhā-the daughter of Vṛṣaparvā; guru-putrīm-unto the daughter of the guru, Śukrācārya; abhāṣata-said; ruṣā-being very angry; śvasantī-breathing very heavily; uraṅgī iva-like a serpent; dharṣitā-offended, trampled; daṣṭa-dat-chadā-biting her lip with her teeth.

Śukadeva Gosvāmī said: When thus rebuked in cruel words, Śarmiṣṭhā was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of Śukrācārya as follows.

TEXT 16

ātma-vṛttam avijñāya

katthase bahu bhikṣuki

kiṁ na pratīkṣase 'smākaṁ

gṛhān balibhujo yathā

SYNONYMS

ātma-vṛttam-one's own position; avijñāya-without understanding; katthase-you are talking madly; bahu-so much; bhikṣuki-beggar; kim-whether; na-not; pratīkṣase-you wait; asmākam-our; gṛhān-at the house; balibhujaḥ-crows; yathā-like.

You beggar, since you don't understand your position, why should you unnecessarily talk so much? Don't all of you wait at our house, depending on us for your livelihood like crows?

Crows have no independent life; they fully depend on the remnants of foodstuffs thrown by householders into the garbage tank. Therefore, because a brāhmaṇa depends on his disciples, when Śarmiṣṭhā was heavily rebuked by Devayānī she charged Devayānī with belonging to a family of crowlike beggars. It is the nature of women to fight verbally at even a slight provocation. As we see from this incident, this has been their nature for a long, long time.

TEXT 17

evaṁ-vidhaiḥ suparuṣaiḥ

kṣiptvācārya-sutāṁ satīm

śarmiṣṭhā prākṣipat kūpe

vāsaś cādāya manyunā

SYNONYMS

evam-vidhaiḥ-such; su-paruṣaiḥ-by unkind words; kṣiptvā-after chastising; ācārya-sutām-the daughter of Śukrācārya; satīm-Devayānī; śarmiṣṭhā-Śarmiṣṭhā; prākṣipat-threw (her); kūpe-into a well; vāsaḥ-the garments; ca-and; ādāya-taking away; manyunā-because of anger.

Using such unkind words, Śarmiṣṭhā rebuked Devayānī, the daughter of Śukrācārya. In anger, she took away Devayānī's garments and threw Devayānī into a well.

TEXT 18

tasyāṁ gatāyāṁ sva-gṛhaṁ

yayātir mṛgayāṁ caran

prāpto yadṛcchayā kūpe

jalārthī tāṁ dadarśa ha

SYNONYMS

tasyām-when she; gatāyām-went; sva-gṛham-to her home; yayātiḥ-King Yayāti; mṛgayām-hunting; caran-wandering; prāptaḥ-arrived; yadṛcchayā-by chance; kūpe-in the well; jala-arthī-desiring to drink water; tām-her (Devayānī); dadarśa-saw; ha-indeed.

After throwing Devayānī into the well, Śarmiṣṭhā went home. Meanwhile, King Yayāti, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayānī.

TEXT 19

dattvā svam uttaraṁ vāsas

tasyai rājā vivāsase

gṛhītvā pāṇinā pāṇim

ujjahāra dayā-paraḥ

SYNONYMS

dattvā-giving; svam-his own; uttaram-upper; vāsaḥ-cloth; tasyai-unto her (Devayānī); rājā-the King; vivāsase-because she was naked; gṛhītvā-catching; pāṇinā-with his hand; pāṇim-her hand; ujjahāra-delivered; dayā-paraḥ-being very kind.

Seeing Devayānī naked in the well, King Yayāti immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out.

TEXTS 20–21

taṁ vīram āhauśanasī

prema-nirbharayā girā

rājaṁs tvayā gṛhīto me

pāṇiḥ para-purañjaya

hasta-grāho 'paro mā bhūd

gṛhītāyās tvayā hi me

eṣa īśa-kṛto vīra

sambandho nau na pauruṣaḥ

SYNONYMS

tam-unto him; vīram-Yayāti; āha-said; auśanasī-the daughter of Uśanā Kavi, Śukrācārya; prema-nirbharayā-saturated with love and kindness; girā-by such words; rājan-O King; tvayā-by you; gṛhītaḥ-accepted; me-my; pāṇiḥ-hand; para-purañjaya-the conqueror of the kingdoms of others; hasta-grāhaḥ-he who accepted my hand; aparaḥ-another; mā-may not; bhūt-become; gṛhītāyāḥ-accepted; tvayā-by you; hi-indeed; me-of me; eṣaḥ-this; īśa-kṛtaḥ-arranged by providence; vīra-O great hero; sambandhaḥ-relationship; nau-our; na-not; pauruṣaḥ-anything man-made.

With words saturated with love and affection, Devayānī said to King Yayāti: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being.

While taking Devayānī out of the well, King Yayāti must certainly have appreciated her youthful beauty, and therefore he might have asked her which caste she belonged to. Thus Devayānī would have immediately replied, "We are already married because you have accepted my hand." Uniting the hands of the bride and bridegroom is a system perpetually existing in all societies. Therefore, as soon as Yayāti accepted Devayānī's hand, they could be regarded as married. Because Devayānī was enamored with the hero Yayāti, she requested him not to change his mind and let another come to marry her.

TEXT 22

yad idaṁ kūpa-magnāyā

bhavato darśanaṁ mama

na brāhmaṇo me bhavitā

hasta-grāho mahā-bhuja

kacasya bārhaspatyasya

śāpād yam aśapaṁ purā

SYNONYMS

yat-because of; idam-this; kūpa-magnāyāḥ-fallen in the well; bhavataḥ-of your good self; darśanam-meeting; mama-with me; na-not; brāhmaṇaḥ-a qualified brāhmaṇa; me-my; bhavitā-will become; hasta-grāhaḥ-husband; mahā-bhuja-O great mighty-armed one; kacasya-of Kaca; bārhaspatyasya-the son of the learned brāhmaṇa and celestial priest Bṛhaspati; śāpāt-because of the curse; yam-whom; aśapam-I cursed; purā-in the past.

Because of falling in the well, I met you. Indeed, this has been arranged by providence. After I cursed Kaca, the son of the learned scholar Bṛhaspati, he cursed me by saying that I would not have a brāhmaṇa for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brāhmaṇa.

Kaca, the son of the learned celestial priest Bṛhaspati, had been a student of Śukrācārya, from whom he had learned the art of reviving a man who has died untimely. This art, called mṛta-sañjīvanī, was especially used during wartime. When there was a war, soldiers would certainly die untimely, but if a soldier's body was intact, he could be brought to life again by this art of mṛta-sañjīvanī. This art was known to Śukrācārya and many others, and Kaca, the son of Bṛhaspati, became Śukrācārya's student to learn it. Devayānī desired to have Kaca as her husband, but Kaca, out of regard for Śukrācārya, looked upon the guru's daughter as a respectable superior and therefore refused to marry her. Devayānī angrily cursed Kaca by saying that although he had learned the art of mṛta-sañjīvanī from her father, it would be useless. When cursed in this way, Kaca retaliated by cursing Devayānī never to have a husband who was a brāhmaṇa. Because Devayānī liked Yayāti, who was a kṣatriya, she requested him to accept her as his bona fide wife. Although this would be pratiloma-vivāha, a marriage between the daughter of a high family and the son of a lower family, she explained that this arrangement was made by providence.

TEXT 23

yayātir anabhipretaṁ

daivopahṛtam ātmanaḥ

manas tu tad-gataṁ buddhvā

pratijagrāha tad-vacaḥ

SYNONYMS

yayātiḥ-King Yayāti; anabhipretam-not liked; daiva-upahṛtam-brought about by providential arrangements; ātmanaḥ-his personal interest; manaḥ-mind; tu-however; tat-gatam-being attracted to her; buddhvā-by such intelligence; pratijagrāha-accepted; tat-vacaḥ-the words of Devayānī.

Śukadeva Gosvāmī continued: Because such a marriage is not sanctioned by regular scriptures, King Yayāti did not like it, but because it was arranged by providence and because he was attracted by Devayānī's beauty, he accepted her request.

According to the Vedic system, the parents would consider the horoscopes of the boy and girl who were to be married. If according to astrological calculations the boy and girl were compatible in every respect, the match was called yoṭaka and the marriage would be accepted. Even fifty years ago, this system was current in Hindu society. Regardless of the affluence of the boy or the personal beauty of the girl, without this astrological compatibility the marriage would not take place. A person is born in one of three categories, known as deva-gaṇa, manuṣya-gaṇa and rakṣasa-gaṇa. In different parts of the universe there are demigods and demons, and in human society also some people resemble demigods whereas others resemble demons. If according to astrological calculations there was conflict between a godly and a demoniac nature, the marriage would not take place. Similarly, there were calculations of pratiloma and anuloma. The central idea is that if the boy and girl were on an equal level the marriage would be happy, whereas inequality would lead to unhappiness. Because care is no longer taken in marriage, we now find many divorces. Indeed, divorce has now become a common affair, although formerly one's marriage would continue lifelong, and the affection between husband and wife was so great that the wife would voluntarily die when her husband died or would remain a faithful widow throughout her entire life. Now, of course, this is no longer possible, for human society has fallen to the level of animal society. Marriage now takes place simply by agreement. Dāmpatye 'bhirucir hetuḥ (Bhāg. 12.2.3). The word abhiruci means "agreement." If the boy and girl simply agree to marry, the marriage takes place. But when the Vedic system is not rigidly observed, marriage frequently ends in divorce.

TEXT 24

gate rājani sā dhīre

tatra sma rudatī pituḥ

nyavedayat tataḥ sarvam

uktaṁ śarmiṣṭhayā kṛtam

SYNONYMS

gate rājani-after the departure of the King; sā-she (Devayānī); dhīre-learned; tatra sma-returning to her home; rudatī-crying; pituḥ-before her father; nyavedayat-submitted; tataḥ-thereafter; sarvam-all; uktam-mentioned; śarmiṣṭhayā-by Śarmiṣṭhā; kṛtam-done.

Thereafter, when the learned King returned to his palace, Devayānī returned home crying and told her father, Śukrācārya, about all that had happened because of Śarmiṣṭhā. She told how she had been thrown into the well but was saved by the King.

TEXT 25

durmanā bhagavān kāvyaḥ

paurohityaṁ vigarhayan

stuvan vṛttiṁ ca kāpotīṁ

duhitrā sa yayau purāt

SYNONYMS

durmanāḥ-being very unhappy; bhagavān-the most powerful; kāvyaḥ-Śukrācārya; paurohityam-the business of priesthood; vigarhayan-condemning; stuvan-praising; vṛttim-the profession; ca-and; kāpotīm-of collecting grains from the field; duhitrā-with his daughter; saḥ-he (Śukrācārya); yayau-went; purāt-from his own residence.

As Śukrācārya listened to what had happened to Devayānī, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uñcha-vṛtti [collecting grains from the fields], he left home with his daughter.

When a brāhmaṇa adopts the profession of a kapota, or pigeon, he lives by collecting grains from the field. This is called uñcha-vṛtti. A brāhmaṇa who takes to this uñcha-vṛtti profession is called first class because he depends completely on the mercy of the Supreme Personality of Godhead and does not beg from anyone. Although the profession of begging is allowed for a brāhmaṇa or sannyāsī, one does better if he can avoid such a profession and completely depend on the mercy of the Supreme Personality of Godhead for maintenance. Śukrācārya was certainly very sorry that because of his daughter's complaint he had to go to his disciple to beg some mercy, which he was obliged to do because he had accepted the profession of priesthood. In his heart, Śukrācārya did not like his profession, but since he had accepted it, he was obliged to go unwillingly to his disciple to settle the grievance submitted by his daughter.

TEXT 26

vṛṣaparvā tam ājñāya

pratyanīka-vivakṣitam

guruṁ prasādayan mūrdhnā

pādayoḥ patitaḥ pathi

SYNONYMS

vṛṣaparvā-the King of the demons; tam ājñāya-understanding the motive of Śukrācārya; pratyanīka-some curse; vivakṣitam-desiring to speak; gurum-his spiritual master, Śukrācārya; prasādayat-he satisfied immediately; mūrdhnā-with his head; pādayoḥ-at the feet; patitaḥ-fell down; pathi-on the road.

King Vṛṣaparvā understood that Śukrācārya was coming to chastise or curse him. Consequently, before Śukrācārya came to his house, Vṛṣaparvā went out and fell down in the street at the feet of his guru and satisfied him, checking his wrath.

TEXT 27

kṣaṇārdha-manyur bhagavān

śiṣyaṁ vyācaṣṭa bhārgavaḥ

kāmo 'syāḥ kriyatāṁ rājan

naināṁ tyaktum ihotsahe

SYNONYMS

kṣaṇa-ardha-lasting only a few moments; manyuḥ-whose anger; bhagavān-the most powerful; śiṣyam-unto his disciple, Vṛṣaparvā; vyācaṣṭa-said; bhārgavaḥ-Śukrācārya, the descendant of Bhṛgu; kāmaḥ-the desire; asyāḥ-of this Devayānī; kriyatām-please fulfill; rājan-O King; na-not; enām-this girl; tyaktum-to give up; iha-in this world; utsahe-I am able.

The powerful Śukrācārya was angry for a few moments, but upon being satisfied he said to Vṛṣaparvā: My dear King, kindly fulfill the desire of Devayānī, for she is my daughter and in this world I cannot give her up or neglect her.

Sometimes a great personality like Śukrācārya cannot neglect sons and daughters, for sons and daughters are by nature dependent on their father and the father has affection for them. Although Śukrācārya knew that the quarrel between Devayānī and Śarmiṣṭhā was childish, as Devayānī's father he had to side with his daughter. He did not like to do this, but he was obliged to because of affection. He plainly admitted that although he should not have asked the King for mercy for his daughter, because of affection he could not avoid doing so.

TEXT 28

tathety avasthite prāha

devayānī manogatam

pitrā dattā yato yāsye

sānugā yātu mām anu

SYNONYMS

tathā iti-when King Vṛṣaparvā agreed to Śukrācārya's proposal; avasthite-the situation being settled in this way; prāha-said; devayānī-the daughter of Śukrācārya; manogatam-her desire; pitrā-by the father; dattā-given; yataḥ-to whomever; yāsye-I shall go; sa-anugā-with her friends; yātu-shall go; mām anu-as my follower or servant.

After hearing Śukrācārya's request, Vṛṣaparvā agreed to fulfill Devayānī's desire, and he awaited her words. Devayānī then expressed her desire as follows: "Whenever I marry by the order of my father, my friend Śarmiṣṭhā must go with me as my maidservant, along with her friends."

TEXT 29

pitrā dattā devayānyai

śarmiṣṭhā sānugā tadā

svānāṁ tat saṅkaṭaṁ vīkṣya

tad-arthasya ca gauravam

devayānīṁ paryacarat

strī-sahasreṇa dāsavat

SYNONYMS

pitrā-by the father; dattā-given; devayānyai-unto Devayānī, the daughter of Śukrācārya; śarmiṣṭhā-the daughter of Vṛṣaparvā; sa-anugā-with her friends; tadā-at that time; svānām-of his own; tat-that; saṅkaṭam-dangerous position; vīkṣya-observing; tat-from him; arthasya-of the benefit; ca-also; gauravam-the greatness; devayānīm-unto Devayānī; paryacarat-served; strī-sahasreṇa-with thousands of other women; dāsa-vat-acting as a slave.

Vṛṣaparvā wisely thought that Śukrācārya's displeasure would bring danger and that his pleasure would bring material gain. Therefore he carried out Śukrācārya's order and served him like a slave. He gave his daughter Śarmiṣṭhā to Devayānī, and Śarmiṣṭhā served Devayānī like a slave, along with thousands of other women.

In the beginning of these affairs concerning Śarmiṣṭhā and Devayānī, we saw that Śarmiṣṭhā had many friends. Now these friends became maidservants of Devayānī. When a girl married a kṣatriya king, it was customary for all her girl friends to go with her to her husband's house. For instance, when Vasudeva married Devakī, the mother of Kṛṣṇa, he married all six of her sisters, and she also had many friends who accompanied her. A king would maintain not only his wife but also the many friends and maidservants of his wife. Some of these maidservants would become pregnant and give birth to children. Such children were accepted as dāsī-putra, the sons of the maidservants, and the king would maintain them. The female population is always greater than the male, but since a woman needs to be protected by a man, the king would maintain many girls, who acted either as friends or as maidservants of the queen. In the history of Kṛṣṇa's household life we find that Kṛṣṇa married 16,108 wives. These were not maidservants but direct queens, and Kṛṣṇa expanded Himself into 16,108 forms to maintain different establishments for each and every wife. This is not possible for ordinary men. Therefore although the kings had to maintain many, many servants and wives, not all of them had different establishments.

TEXT 30

nāhuṣāya sutāṁ dattvā

saha śarmiṣṭhayośanā

tam āha rājañ charmiṣṭhām

ādhās talpe na karhicit

SYNONYMS

nāhuṣāya-unto King Yayāti, the descendant of Nahuṣa; sutām-his daughter; dattvā-giving in marriage; saha-with; śarmiṣṭhayā-Śarmiṣṭhā, the daughter of Vṛṣaparvā and servant of Devayānī; uśanā-Śukrācārya; tam-unto him (King Yayāti); āha-said; rājan-my dear King; śarmiṣṭhām-Śarmiṣṭhā, the daughter of Vṛṣaparvā; ādhāḥ-allow; talpe-on your bed; na-not; karhicit-at any time.

When Śukrācārya gave Devayānī in marriage to Yayāti, he had Śarmiṣṭhā go with her, but he warned the King, "My dear King, never allow this girl Śarmiṣṭhā to lie with you in your bed."

TEXT 31

vilokyauśanasīṁ rājañ

charmiṣṭhā suprajāṁ kvacit

tam eva vavre rahasi

sakhyāḥ patim ṛtau satī

SYNONYMS

vilokya-by seeing; auśanasīm-Devayānī, the daughter of Śukrācārya; rājan-O King Parīkṣit; śarmiṣṭhā-the daughter of Vṛṣaparvā; su-prajām-possessing nice children; kvacit-at some time; tam-him (King Yayāti); eva-indeed; vavre-requested; rahasi-in a secluded place; sakhyāḥ-of her friend; patim-the husband; ṛtau-at the appropriate time; satī-being in that position.

O King Parīkṣit, upon seeing Devayānī with a nice son, Śarmiṣṭhā once approached King Yayāti at the appropriate time for conception. In a secluded place, she requested the King, the husband of her friend Devayānī, to enable her to have a son also.

TEXT 32

rāja-putryārthito 'patye

dharmaṁ cāvekṣya dharmavit

smarañ chukra-vacaḥ kāle

diṣṭam evābhyapadyata

SYNONYMS

rāja-putryā-by Śarmiṣṭhā, who was the daughter of a king; arthitaḥ-being requested; apatye-for a son; dharmam-religious principles; ca-as well as; avekṣya-considering; dharma-vit-aware of all religious principles; smaran-remembering; śukra-vacaḥ-the warning of Śukrācārya; kāle-at the time; diṣṭam-circumstantially; eva-indeed; abhyapadyata-accepted (to fulfill the desire of Śarmiṣṭhā).

When Princess Śarmiṣṭhā begged King Yayāti for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of Śukrācārya, he thought of this union as the desire of the Supreme, and thus he had sex with Śarmiṣṭhā.

King Yayāti was completely aware of the duty of a kṣatriya. When a kṣatriya is approached by a woman, he cannot deny her. This is a religious principle. Consequently, when Dharmarāja, Yudhiṣṭhira, saw Arjuna unhappy after Arjuna returned from Dvārakā, he asked whether Arjuna had refused a woman who had begged for a son. Although Mahārāja Yayāti remembered Śukrācārya's warning, he could not refuse Śarmiṣṭhā. He thought it wise to give her a son, and thus he had sexual intercourse with her after her menstrual period. This kind of lust is not against religious principles. As stated in Bhagavad-gītā (7.11), dharmāviruddho bhūteṣu kāmo 'smi: sex life not contrary to the principles of religion is sanctioned by Kṛṣṇa. Because Śarmiṣṭhā, the daughter of a king, had begged Yayāti for a son, their combination was not lust but an act of religion.

TEXT 33

yaduṁ ca turvasuṁ caiva

devayānī vyajāyata

druhyuṁ cānuṁ ca pūruṁ ca

śarmiṣṭhā vārṣaparvaṇī

SYNONYMS

yadum-Yadu; ca-and; turvasum-Turvasu; ca eva-as well as; devayānī-the daughter of Śukrācārya; vyajāyata-gave birth to; druhyum-Druhyu; ca-and; anum-Anu; ca-also; pūrum-Pūru; ca-also; śarmiṣṭhā-Śarmiṣṭhā; vārṣaparvaṇī-the daughter of Vṛṣaparvā.

Devayānī gave birth to Yadu and Turvasu, and Śarmiṣṭhā gave birth to Druhyu, Anu and Pūru.

TEXT 34

garbha-sambhavam āsuryā

bhartur vijñāya māninī

devayānī pitur gehaṁ

yayau krodha-vimūrchitā

SYNONYMS

garbha-sambhavam-pregnancy; āsuryāḥ-of Śarmiṣṭhā; bhartuḥ-made possible by her husband; vijñāya-knowing (from the brāhmaṇa astrologers); māninī-being very proud; devayānī-the daughter of Śukrācārya; pituḥ-of her father; geham-to the house; yayau-departed; krodha-vimūrchitā-frenzied because of anger.

When the proud Devayānī understood from outside sources that Śarmiṣṭhā was pregnant by her husband, she was frenzied with anger. Thus she departed for her father's house.

TEXT 35

priyām anugataḥ kāmī

vacobhir upamantrayan

na prasādayituṁ śeke

pāda-saṁvāhanādibhiḥ

SYNONYMS

priyām-his beloved wife; anugataḥ-following; kāmī-very, very lusty; vacobhiḥ-by great words; upamantrayan-appeasing; na-not; prasādayitum-to appease; śeke-was able; pāda-saṁvāhana-ādibhiḥ-even by massaging her feet.

King Yayāti, who was very lusty, followed his wife, caught her and tried to appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means.

TEXT 36

śukras tam āha kupitaḥ

strī-kāmānṛta-pūruṣa

tvāṁ jarā viśatāṁ manda

virūpa-karaṇī nṛṇām

SYNONYMS

śukraḥ-Śukrācārya; tam-unto him (King Yayāti); āha-said; kupitaḥ-being very angry at him; strī-kāma-O you who have lusty desires for women; anṛta-pūruṣa-O untruthful person; tvām-unto you; jarā-old age, invalidity; viśatām-may enter; manda-you fool; virūpa-karaṇī-which disfigures; nṛṇām-the bodies of human beings.

Śukrācārya was extremely angry. "You untruthful fool, lusting after women! You have done a great wrong," he said. "I therefore curse you to be attacked and disfigured by old age and invalidity."

TEXT 37

śrī-yayātir uvāca

atṛpto 'smy adya kāmānāṁ

brahman duhitari sma te

vyatyasyatāṁ yathā-kāmaṁ

vayasā yo 'bhidhāsyati

SYNONYMS

śrī-yayātiḥ uvāca-King Yayāti said; atṛptaḥ-unsatisfied; asmi-I am; adya-till now; kāmānām-to satisfy my lusty desires; brahman-O learned brāhmaṇa; duhitari-in connection with the daughter; sma-in the past; te-your; vyatyasyatām-just exchange; yathā-kāmam-as long as you are lusty; vayasā-with youth; yaḥ abhidhāsyati-of one who agrees to exchange your old age for his youth.

King Yayāti said, "O learned, worshipable brāhmaṇa, I have not yet satisfied my lusty desires with your daughter." Śukrācārya then replied, "You may exchange your old age with someone who will agree to transfer his youth to you."

When King Yayāti said that he had not yet satisfied his lusty desires with Śukrācārya's daughter, Śukrācārya saw that it was against the interests of his own daughter for Yayāti to continue in old age and invalidity, for certainly his lusty daughter would not be satisfied. Therefore Śukrācārya blessed his son-in-law by saying that he could exchange his old age for someone else's youth. He indicated that if Yayāti's son would exchange his youth for Yayāti's old age, Yayāti could continue to enjoy sex with Devayānī.

TEXT 38

iti labdha-vyavasthānaḥ

putraṁ jyeṣṭham avocata

yado tāta pratīcchemāṁ

jarāṁ dehi nijaṁ vayaḥ

SYNONYMS

iti-thus; labdha-vyavasthānaḥ-getting the opportunity to exchange his old age; putram-unto his son; jyeṣṭham-the eldest; avocata-he requested; yado-O Yadu; tāta-you are my beloved son; pratīccha-kindly exchange; imām-this; jarām-invalidity; dehi-and give; nijam-your own; vayaḥ-youth.

When Yayāti received this benediction from Śukrācārya, he requested his eldest son: My dear son Yadu, please give me your youth in exchange for my old age and invalidity.

TEXT 39

mātāmaha-kṛtāṁ vatsa

na tṛpto viṣayeṣv aham

vayasā bhavadīyena

raṁsye katipayāḥ samāḥ

SYNONYMS

mātāmaha-kṛtām-given by your maternal grandfather, Śukrācārya; vatsa-my dear son; na-not; tṛptaḥ-satisfied; viṣayeṣu-in sex life, sense gratification; aham-I (am); vayasā-by age; bhavadīyena-of your good self; raṁsye-I shall enjoy sex life; katipayāḥ-for a few; samāḥ-years.

My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more.

This is the nature of lusty desires. In Bhagavad-gītā (7.20) it is said, kāmais tais tair hṛta jñānāḥ: when one is too attached to sense gratification, he actually loses his sense. The word hṛta jñānāḥ refers to one who has lost his sense. Here is an example: the father shamelessly asked his son to exchange youth for old age. Of course, the entire world is under such illusion. Therefore it is said that everyone is pramattaḥ, or exclusively mad. Nūnaṁ pramattaḥ kurute vikarma: [SB 5.5.4] when one becomes almost like a madman, he indulges in sex and sense gratification. Sex and sense gratification can be controlled, however, and one achieves perfection when he has no desires for sex. This is possible only when one is fully Kṛṣṇa conscious.

yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt
tadavadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu-niṣṭhīvanaṁ ca

"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." Sexual desire can be stopped only when one is fully Kṛṣṇa conscious, and not otherwise. As long as one has desires for sex, one must change his body and transmigrate from one body to another to enjoy sex in different species or forms. But although the forms may differ, the business of sex is the same. Therefore it is said, punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Those who are very much attached to sex transmigrate from one body to another, with the same business of "chewing the chewed," tasting sex enjoyment as a dog, sex enjoyment as a hog, sex enjoyment as a demigod, and so on.

TEXT 40

śrī-yadur uvāca

notsahe jarasā sthātum

antarā prāptayā tava

aviditvā sukhaṁ grāmyaṁ

vaitṛṣṇyaṁ naiti pūruṣaḥ

SYNONYMS

śrī-yaduḥ uvāca-Yadu, the eldest son to Yayāti, replied; na utsahe-I am not enthusiastic; jarasā-with your old age and invalidity; sthātum-to remain; antarā-while in youth; prāptayā-accepted; tava-your; aviditvā-without experiencing; sukham-happiness; grāmyam-material or bodily; vaitṛṣṇyam-indifference to material enjoyment; na-does not; eti-attain; pūruṣaḥ-a person.

Yadu replied: My dear father, you have already achieved old age, although you also were a young man. But I do not welcome your old age and invalidity, for unless one enjoys material happiness, one cannot attain renunciation.

Renunciation of material enjoyment is the ultimate goal of human life. Therefore the varṇāśrama institution is most scientific. It aims at giving one the facility to return home, back to Godhead, which one cannot do without completely renouncing all connections with the material world. Śrī Caitanya Mahāprabhu said, niṣkiñcanasya bhagavad-bhajanonmukhasya: one who wants to go back home, back to Godhead, must be niṣkiñcana, free from all affinity for material enjoyment. Brahmaṇy upaśamāśrayam: unless one is fully renounced, one cannot engage in devotional service or stay in Brahman. Devotional service is rendered on the Brahman platform. Therefore, unless one attains the Brahman platform, or spiritual platform, one cannot engage in devotional service; or, in other words, a person engaged in devotional service is already on the Brahman platform.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) If one attains devotional service, therefore, he is certainly liberated. Generally, unless one enjoys material happiness, one cannot attain renunciation. Varṇāśrama therefore gives the opportunity for gradual elevation. Yadu, the son of Mahārāja Yayāti, explained that he was unable to give up his youth, for he wanted to use it to attain the renounced order in the future.

Mahārāja Yadu was different from his brothers. As stated in the next verse, turvasuś coditaḥ pitrā druhyuś cānuś ca bhārata/ pratyācakhyur adharmajñāḥ. Mahārāja Yadu's brothers refused to accept their father's proposal because they were not completely aware of dharma. To accept orders that follow religious principles, especially the orders of one's father, is very important. Therefore when the brothers of Mahārāja Yadu refused their father's order, this was certainly irreligious. Mahārāja Yadu's refusal, however, was religious. As stated in the Tenth Canto, yadoś ca dharma-śīlāya: Mahārāja Yadu was completely aware of the principles of religion. The ultimate principle of religion is to engage oneself in devotional service to the Lord. Mahārāja Yadu was very eager to engage himself in the Lord's service, but there was an impediment: during youth the material desire to enjoy the material senses is certainly present, and unless one fully satisfies these lusty desires in youth, there is a chance of one's being disturbed in rendering service to the Lord. We have actually seen that many sannyāsīs who accept sannyāsa prematurely, not having satisfied their material desires, fall down because they are disturbed. Therefore the general process is to go through gṛhastha life and vānaprastha life and finally come to sannyāsa and devote oneself completely to the service of the Lord. Mahārāja Yadu was ready to accept his father's order and exchange youth for old age because he was confident that the youth taken by his father would be returned. But because this exchange would delay his complete engagement in devotional service, he did not want to accept his father's old age, for he was eager to achieve freedom from disturbances. Moreover, among the descendants of Yadu would be Lord Kṛṣṇa. Therefore, because Yadu was eager to see the Lord's appearance in his dynasty as soon as possible, Yadu refused to accept his father's proposal. This was not irreligious, however, because Yadu's purpose was to serve the Lord. Because Yadu was a faithful servant of the Lord, Lord Kṛṣṇa appeared in his dynasty. As confirmed in the prayers of Kuntī, yadoḥ priyasyānvavāye. Yadu was very dear to Kṛṣṇa, who was therefore eager to descend in Yadu's dynasty. In conclusion, Mahārāja Yadu should not be considered adharma jña, ignorant of religious principles, as the next verse designates his brothers. He was like the four Sanakas (catuḥ-sana), who refused the order of their father, Brahmā, for the sake of a better cause. Because the four Kumāras wanted to engage themselves completely in the service of the Lord as brahmacārīs, their refusal to obey their father's order was not irreligious.

TEXT 41

turvasuś coditaḥ pitrā

druhyuś cānuś ca bhārata

pratyācakhyur adharmajñā

hy anitye nitya-buddhayaḥ

SYNONYMS

turvasuḥ-Turvasu, another son; coditaḥ-requested; pitrā-by the father (to exchange old age and invalidity for his youth); druhyuḥ-Druhyu, another son; ca-and; anuḥ-Anu, another son; ca-also; bhārata-O King Parīkṣit; pratyācakhyuḥ-refused to accept; adharma-jñāḥ-because they did not know religious principles; hi-indeed; a-nitye-temporary youth; nitya-buddhayaḥ-thinking to be permanent.

O Mahārāja Parīkṣit, Yayāti similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father's order.

TEXT 42

apṛcchat tanayaṁ pūruṁ

vayasonaṁ guṇādhikam

na tvam agrajavad vatsa

māṁ pratyākhyātum arhasi

SYNONYMS

apṛcchat-requested; tanayam-the son; pūrum-Pūru; vayasā-by age; ūnam-although younger; guṇa-adhikam-better than the others by quality; na-not; tvam-you; agraja-vat-like your older brothers; vatsa-my dear son; mām-me; pratyākhyātum-to refuse; arhasi-ought.

King Yayāti then requested Pūru, who was younger than these three brothers but more qualified, "My dear son, do not be disobedient like your elder brothers, for that is not your duty."

TEXT 43

śrī-pūrur uvāca

ko nu loke manuṣyendra

pitur ātma-kṛtaḥ pumān

pratikartuṁ kṣamo yasya

prasādād vindate param

SYNONYMS

śrī-pūruḥ uvāca-Pūru said; kaḥ-what; nu-indeed; loke-in this world; manuṣya-indra-O Your Majesty, best of human beings; pituḥ-the father; ātma-kṛtaḥ-who has given this body; pumān-a person; pratikartum-to repay; kṣamaḥ-is able; yasya-of whom; prasādāt-by the mercy; vindate-one enjoys; param-superior life.

Pūru replied: O Your Majesty, who in this world can repay his debt to his father? By the mercy of one's father, one gets the human form of life, which can enable one to become an associate of the Supreme Lord.

The father gives the seed of the body, and this seed gradually grows and develops until one ultimately attains the developed human body, with consciousness higher than that of the animals. In the human body one can be elevated to the higher planets, and, furthermore, if one cultivates Kṛṣṇa consciousness, one can return home, back to Godhead. This important human body is obtained by the grace of the father, and therefore everyone is indebted to his father. Of course, in other lives one also gets a father and mother; even cats and dogs have fathers and mothers. But in the human form of life the father and mother can award their son the greatest benediction by teaching him to become a devotee. When one becomes a devotee, he achieves the greatest benediction because he completely averts the repetition of birth and death. Therefore the father who trains his child in Kṛṣṇa consciousness is the most benevolent father in this world. It is said:

janame janame sabe pitā mātā pāya
kṛṣṇa guru nahi mile bhaja hari ei

Everyone gets a father and mother, but if one gets the benediction of Kṛṣṇa and guru, he can conquer material nature and return home, back to Godhead.

TEXT 44

uttamaś cintitaṁ kuryāt

prokta-kārī tu madhyamaḥ

adhamo 'śraddhayā kuryād

akartoccaritaṁ pituḥ

SYNONYMS

uttamaḥ-the best; cintitam-considering the father's idea; kuryāt-acts accordingly; prokta-kārī-one who acts on the order of the father; tu-indeed; madhyamaḥ-mediocre; adhamaḥ-lower class; aśraddhayā-without any faith; kuryāt-acts; akartā-unwilling to do; uccaritam-like stool; pituḥ-of the father.

A son who acts by anticipating what his father wants him to do is first class, one who acts upon receiving his father's order is second class, and one who executes his father's order irreverently is third class. But a son who refuses his father's order is like his father's stool.

Pūru, Yayāti's last son, immediately accepted his father's proposal, for although he was the youngest, he was very qualified. Pūru thought, "I should have accepted my father's proposal before he asked, but I did not. Therefore I am not a first-class son. I am second class. But I do not wish to become the lowest type of son, who is compared to his father's stool." One Indian poet has spoken of putra and mūtra. putra means "son," and mūtra means "urine." Both a son and urine come from the same genitals. If a son is an obedient devotee of the Lord he is called putra, or a real son; otherwise, if he is not learned and is not a devotee, a son is nothing better than urine.

TEXT 45

iti pramuditaḥ pūruḥ

pratyagṛhṇāj jarāṁ pituḥ

so 'pi tad-vayasā kāmān

yathāvaj jujuṣe nṛpa

SYNONYMS

iti-in this way; pramuditaḥ-very pleased; pūruḥ-Pūru; pratyagṛhṇāt-accepted; jarām-the old age and invalidity; pituḥ-of his father; saḥ-that father (Yayāti); api-also; tat-vayasā-by the youth of his son; kāmān-all desires; yathā-vat-as required; jujuṣe-satisfied; nṛpa-O Mahārāja Parīkṣit.

Śukadeva Gosvāmī said: In this way, O Mahārāja Parīkṣit, the son named Pūru was very pleased to accept the old age of his father, Yayāti, who took the youth of his son and enjoyed this material world as he required.

TEXT 46

sapta-dvīpa-patiḥ saṁyak

pitṛvat pālayan prajāḥ

yathopajoṣaṁ viṣayāñ

jujuṣe 'vyāhatendriyaḥ

SYNONYMS

sapta-dvīpa-patiḥ-the master of the entire world, consisting of seven islands; saṁyak-completely; pitṛ-vat-exactly like a father; pālayan-ruling; prajāḥ-the subjects; yathā-upajoṣam-as much as he wanted; viṣayān-material happiness; jujuṣe-enjoyed; avyāhata-without being disturbed; indriyaḥ-his senses.

Thereafter, King Yayāti became the ruler of the entire world, consisting of seven islands, and ruled the citizens exactly like a father. Because he had taken the youth of his son, his senses were unimpaired, and he enjoyed as much material happiness as he desired.

TEXT 47

devayāny apy anudinaṁ

mano-vāg-deha-vastubhiḥ

preyasaḥ paramāṁ prītim

uvāha preyasī rahaḥ

SYNONYMS

devayānī-Mahārāja Yayāti's wife, the daughter of Śukrācārya; api-also; anudinam-twenty-four hours, day after day; manaḥ-vāk-by her mind and words; deha-body; vastubhiḥ-with all requisite things; preyasaḥ-of her beloved husband; paramām-transcendental; prītim-bliss; uvāha-executed; preyasī-very dear to her husband; rahaḥ-in seclusion, without any disturbance.

In secluded places, engaging her mind, words, body and various paraphernalia, Devayānī, the dear wife of Mahārāja Yayāti, always brought her husband the greatest possible transcendental bliss.

TEXT 48

ayajad yajña-puruṣaṁ

kratubhir bhūri-dakṣiṇaiḥ

sarva-devamayaṁ devaṁ

sarva-vedamayaṁ harim

SYNONYMS

ayajat-worshiped; yajña-puruṣam-the yajña-puruṣa, the Lord; kratubhiḥ-by performing various sacrifices; bhūri-dakṣiṇaiḥ-giving abundant gifts to the brāhmaṇas; sarva-deva-mayam-the reservoir of all the demigods; devam-the Supreme Lord; sarva-veda-mayam-the ultimate object of all Vedic knowledge; harim-the Lord, the Supreme Personality of Godhead.

King Yayāti performed various sacrifices, in which he offered abundant gifts to the brāhmaṇas to satisfy the Supreme Lord, Hari, who is the reservoir of all the demigods and the object of all Vedic knowledge.

TEXT 49

yasminn idaṁ viracitaṁ

vyomnīva jaladāvaliḥ

nāneva bhāti nābhāti

svapna-māyā-manorathaḥ

SYNONYMS

yasmin-in whom; idam-this entire cosmic manifestation; viracitam-created; vyomni-in the sky; iva-just like; jalada-āvaliḥ-clouds; nānā iva-as if in different varieties; bhāti-is manifested; na ābhāti-is unmanifested; svapna-māyā-illusion, like a dream; manaḥ-rathaḥ-created to be traversed by the chariot of the mind.

The Supreme Lord, Vāsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Viṣṇu, and varieties are no longer manifested.

As stated by the Lord Himself in Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." The Supreme Personality of Godhead, Vāsudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ). And from Him everything has emanated (janmādy asya yataḥ [SB 1.1.1]). All material manifestations, however, are temporary. The word svapna means "dreams," māyā means "illusion," and manoratha means "mental creations." Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vāsudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth.

TEXT 50

tam eva hṛdi vinyasya

vāsudevaṁ guhāśayam

nārāyaṇam aṇīyāṁsaṁ

nirāśīr ayajat prabhum

SYNONYMS

tam eva-Him only; hṛdi-within the heart; vinyasya-placing; vāsudevam-Lord Vāsudeva; guha-āśayam-who exists in everyone's heart; nārāyaṇam-who is Nārāyaṇa, or an expansion of Nārāyaṇa; aṇīyāṁsam-invisible to material eyes, although existing everywhere; nirāśīḥ-Yayāti, without any material desires; ayajat-worshiped; prabhum-the Supreme Lord.

Without material desires, Mahārāja Yayāti worshiped the Supreme Lord, who is situated in everyone's heart as Nārāyaṇa and is invisible to material eyes, although existing everywhere.

King Yayāti, although externally seeming very fond of material enjoyment, was internally thinking of becoming an eternal servant of the Lord.

TEXT 51

evaṁ varṣa-sahasrāṇi

manaḥ-ṣaṣṭhair manaḥ-sukham

vidadhāno 'pi nātṛpyat

sārva-bhaumaḥ kad-indriyaiḥ

SYNONYMS

evam-in this way; varṣa-sahasrāṇi-for one thousand years; manaḥ-ṣaṣṭhaiḥ-by the mind and five knowledge-acquiring senses; manaḥ-sukham-temporary happiness created by the mind; vidadhānaḥ-executing; api-although; na atṛpyat-could not be satisfied; sārva-bhaumaḥ-although he was the king of the entire world; kat-indriyaiḥ-because of possessing impure senses.

Although Mahārāja Yayāti was the king of the entire world and he engaged his mind and five senses in enjoying material possessions for one thousand years, he was unable to be satisfied.

The kad-indriya, or unpurified senses, can be purified if one engages the senses and the mind in Kṛṣṇa consciousness. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One must be freed from all designations. When one identifies himself with the material world, his senses are impure. But when one achieves spiritual realization and identifies himself as a servant of the Lord, his senses are purified immediately. Engagement of the purified senses in the service of the Lord is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. One may enjoy the senses for many thousands of years, but unless one purifies the senses, one cannot be happy.

Thus end the Bhaktivedanta purports of the Ninth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Yayāti Regains His Youth."

Chapter Nineteen

King Yayāti Achieves Liberation

This Nineteenth Chapter describes how Mahārāja Yayāti achieved liberation after he recounted the figurative story of the he-goat and she-goat.

After many, many years of sexual relationships and enjoyment in the material world, King Yayāti finally became disgusted with such materialistic happiness. When satiated with material enjoyment, he devised a story of a he-goat and she-goat, corresponding to his own life, and narrated the story before his beloved Devayānī. The story is as follows. Once upon a time, while a goat was searching in a forest for different types of vegetables to eat, by chance he came to a well, in which he saw a she-goat. He became attracted to this she-goat and somehow or other delivered her from the well, and thus they were united. One day thereafter, when the she-goat saw the he-goat enjoying sex with another she-goat, she became angry, abandoned the he-goat, and returned to her brāhmaṇa owner, to whom she described her husband's behavior. The brāhmaṇa became very angry and cursed the he-goat to lose his sexual power. Thereupon, the he-goat begged the brāhmaṇa's pardon and was given back the power for sex. Then the he-goat enjoyed sex with the she-goat for many years, but still he was not satisfied. If one is lusty and greedy, even the total stock of gold in this world cannot satisfy one's lusty desires. These desires are like a fire. One may pour clarified butter on a blazing fire, but one cannot expect the fire to be extinguished. To extinguish such a fire, one must adopt a different process. The śāstra therefore advises that by intelligence one renounce the life of enjoyment. Without great endeavor, those with a poor fund of knowledge cannot give up sense enjoyment, especially in relation to sex, because a beautiful woman bewilders even the most learned man. King Yayāti, however, renounced worldly life and divided his property among his sons. He personally adopted the life of a mendicant, or sannyāsī, giving up all attraction to material enjoyment, and engaged himself fully in devotional service to the Lord. Thus he attained perfection. Later, when his beloved wife, Devayānī, was freed from her mistaken way of life, she also engaged herself in the devotional service of the Lord.

TEXT 1

śrī-śuka uvāca

sa ittham ācaran kāmān

straiṇo 'pahnavam ātmanaḥ

buddhvā priyāyai nirviṇṇo

gāthām etām agāyata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-Mahārāja Yayāti; ittham-in this way; ācaran-behaving; kāmān-in regard to lusty desires; straiṇaḥ-very much attached to woman; apahnavam-counteraction; ātmanaḥ-of his own welfare; buddhvā-understanding with intelligence; priyāyai-unto his beloved wife, Devayānī; nirviṇṇaḥ-disgusted; gāthām-story; etām-this (as follows); agāyata-narrated.

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Yayāti was very much attached to woman. In due course of time, however, when disgusted with sexual enjoyment and its bad effects, he renounced this way of life and narrated the following story to his beloved wife.

TEXT 2

śṛṇu bhārgavy amūṁ gāthāṁ

mad-vidhācaritāṁ bhuvi

dhīrā yasyānuśocanti

vane grāma-nivāsinaḥ

SYNONYMS

śṛṇu-please hear; bhārgavi-O daughter of Śukrācārya; amūm-this; gāthām-history; mat-vidhā-exactly resembling my behavior; ācaritām-behavior; bhuvi-within this world; dhīrāḥ-those who are sober and intelligent; yasya-of whom; anuśocanti-lament very much; vane-in the forest; grāma-nivāsinaḥ-very much attached to materialistic enjoyment.

My dearly beloved wife, daughter of Śukrācārya, in this world there was someone exactly like me. Please listen as I narrate the history of his life. By hearing about the life of such a householder, those who have retired from householder life always lament.

Persons who live in the village or town are called grāma-nivāsī, and those who live in the forest are called vana-vāsī or vānaprastha. The vānaprasthas, who have retired from family life, generally lament about their past family life because it engaged them in trying to fulfill lusty desires. Prahlāda Mahārāja said that one should retire from family life as soon as possible, and he described family life as the darkest well (hitvātma-pātaṁ gṛham andha-kūpam). If one continuously or permanently concentrates on living with his family, he should be understood to be killing himself. In the Vedic civilization, therefore, it is recommended that one retire from family life at the end of his fiftieth year and go to vana, the forest. When he becomes expert or accustomed to forest life, or retired life as a vānaprastha, he should accept sannyāsa. Vanaṁ gato yad dharim āśrayeta [SB 7.5.5]. Sannyāsa means accepting unalloyed engagement in the service of the Lord. Vedic civilization therefore recommends four different stages of life-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should be very much ashamed of remaining a householder and not promoting oneself to the two higher stages, namely vānaprastha and sannyāsa.

TEXT 3

basta eko vane kaścid

vicinvan priyam ātmanaḥ

dadarśa kūpe patitāṁ

sva-karma-vaśagām ajām

SYNONYMS

bastaḥ-goat; ekaḥ-one; vane-in a forest; kaścit-some; vicinvan-searching for food; priyam-very dear; ātmanaḥ-for himself; dadarśa-saw by chance; kūpe-within a well; patitām-fallen; sva-karma-vaśa-gām-under the influence of the results of fruitive activities; ajām-a she-goat.

While wandering in the forest, eating to satisfy his senses, a he-goat by chance approached a well, in which he saw a she-goat standing helplessly, having fallen into it by the influence of the results of fruitive activities.

Here Mahārāja Yayāti compares himself to a he-goat and Devayānī to a she-goat and describes the nature of man and woman. Like a he-goat, a man searches for sense gratification, wandering here and there, and a woman without the shelter of a man or husband is like a she-goat that has fallen into a well. Without being cared for by a man, a woman cannot be happy. Indeed, she is just like a she-goat that has fallen into a well and is struggling for existence. Therefore a woman must take shelter of her father, as Devayānī did when under the care of Śukrācārya, and then the father must give the daughter in charity to a suitable man, or a suitable man should help the woman by placing her under the care of a husband. This is shown vividly by the life of Devayānī. When King Yayāti delivered Devayānī from the well, she felt great relief and requested Yayāti to accept her as his wife. But when Mahārāja Yayāti accepted Devayānī, he became too attached and had sex life not only with her but with others, like Śarmiṣṭhā. Yet still he was dissatisfied. Therefore one should retire by force from such family life as Yayāti's. When one is fully convinced of the degrading nature of worldly family life, one should completely renounce this way of life, take sannyāsa, and engage himself fully in the service of the Lord. Then one's life will be successful.

TEXT 4

tasyā uddharaṇopāyaṁ

bastaḥ kāmī vicintayan

vyadhatta tīrtham uddhṛtya

viṣāṇāgreṇa rodhasī

SYNONYMS

tasyāḥ-of the she-goat; uddharaṇa-upāyam-the means of deliverance (from the well); bastaḥ-the he-goat; kāmī-having lusty desires; vicintayan-planning; vyadhatta-executed; tīrtham-a way to come out; uddhṛtya-digging the earth; viṣāṇa-agreṇa-by the point of the horns; rodhasī-at the edge of the well.

After planning how to get the she-goat out of the well, the lusty he-goat dug up the earth on the well's edge with the point of his horns in such a way that she was able to come out very easily.

Attraction for woman is the impetus for economic development, housing and many other things meant for living comfortably in this material world. Digging up the earth to make a way out for the she-goat was a laborious task, but before accepting the she-goat, the he-goat underwent this labor. Aho gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. The union between male and female provides the impetus for gaining a nice apartment, a good income, children and friends. Thus one becomes entangled in this material world.

TEXTS 5–6

sottīrya kūpāt suśroṇī

tam eva cakame kila

tayā vṛtaṁ samudvīkṣya

bahvyo 'jāḥ kānta-kāminīḥ

pīvānaṁ śmaśrulaṁ preṣṭhaṁ

mīḍhvāṁsaṁ yābha-kovidam

sa eko 'javṛṣas tāsāṁ

bahvīnāṁ rati-vardhanaḥ

reme kāma-graha-grasta

ātmānaṁ nāvabudhyata

SYNONYMS

sā-the she-goat; uttīrya-getting out; kūpāt-from the well; su-śroṇī-possessing very nice hips; tam-unto the he-goat; eva-indeed; cakame-desired to get as her husband; kila-indeed; tayā-by her; vṛtam-accepted; samudvīkṣya-seeing; bahvyaḥ-many others; ajāḥ-she-goats; kānta-kāminīḥ-desiring to get the he-goat as their husband; pīvānam-very stout and strong; śmaśrulam-having a very nice mustache and beard; preṣṭham-first-class; mīḍhvāṁsam-expert in discharging semen; yābha-kovidam-expert in the art of sexual intercourse; saḥ-that he-goat; ekaḥ-alone; aja-vṛṣaḥ-the hero of the goats; tāsām-of all the she-goats; bahvīnām-a great number; rati-vardhanaḥ-could increase the lusty desire; reme-he enjoyed; kāma-graha-grastaḥ-being haunted by the ghost of lusty desire; ātmānam-his own self; na-not; avabudhyata-could understand.

When the she-goat, who had very nice hips, got out of the well and saw the very handsome he-goat, she desired to accept him as her husband. When she did so, many other she-goats also desired him as their husband because he had a very beautiful bodily structure and a nice mustache and beard and was expert in discharging semen and in the art of sexual intercourse. Therefore, just as a person haunted by a ghost exhibits madness, the best of the he-goats, attracted by the many she-goats, engaged in erotic activities and naturally forgot his real business of self-realization.

Materialists are certainly very much attracted by sexual intercourse. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Although one becomes a gṛhastha, or householder, to enjoy sex life to his heart's content, one is never satisfied. Such a lusty materialist is like a goat, for it is said that if goats meant for slaughter get the opportunity, they enjoy sex before being killed. Human beings, however, are meant for self-realization.

tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam

Human life is meant for realization of the self, the spiritual soul within the body (dehino 'smin yathā dehe [Bg. 2.13]). A materialistic rascal does not know that he is not the body but a spiritual soul within the body. However, one should understand his real position and cultivate knowledge by which to get free from bodily entanglement. Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life.

TEXT 7

tam eva preṣṭhatamayā

ramamāṇam ajānyayā

vilokya kūpa-saṁvignā

nāmṛṣyad basta-karma tat

SYNONYMS

tam-the he-goat; eva-indeed; preṣṭhatamayā-beloved; ramamāṇam-engaged in sexual activities; ajā-the she-goat; anyayā-with another she-goat; vilokya-by seeing; kūpa-saṁvignā-the she-goat who had fallen into the well; na-not; amṛṣyat-tolerated; basta-karma-the business of the goat; tat-that (sex is accepted here as the business of the goat).

When the she-goat who had fallen into the well saw her beloved goat engaged in sexual affairs with another she-goat, she could not tolerate the goat's activities.

TEXT 8

taṁ durhṛdaṁ suhṛd-rūpaṁ

kāminaṁ kṣaṇa-sauhṛdam

indriyārāmam utsṛjya

svāminaṁ duḥkhitā yayau

SYNONYMS

tam-him (the he-goat); durhṛdam-cruel hearted; suhṛt-rūpam-pretending to be a friend; kāminam-very lusty; kṣaṇa-sauhṛdam-having friendship for the time being; indriya-ārāmam-interested only in sense gratification or sensuality; utsṛjya-giving up; svāminam-to her present husband, or to the former maintainer; duḥkhitā-being very much aggrieved; yayau-she left.

Aggrieved by her husband's behavior with another, the she-goat thought that the he-goat was not actually her friend but was hardhearted and was her friend only for the time being. Therefore, because her husband was lusty, she left him and returned to her former maintainer.

The word svāminam is significant. Svāmī means "caretaker" or "master." Devayānī was cared for by Śukrācārya before her marriage, and after her marriage she was cared for by Yayāti, but here the word svāminam indicates that Devayānī left the protection of her husband, Yayāti, and returned to her former protector, Śukrācārya. Vedic civilization recommends that a woman stay under the protection of a man. During childhood she should be cared for by her father, in youth by her husband, and in old age by a grown son. In any stage of life, a woman should not have independence.

TEXT 9

so 'pi cānugataḥ straiṇaḥ

kṛpaṇas tāṁ prasāditum

kurvann iḍaviḍā-kāraṁ

nāśaknot pathi sandhitum

SYNONYMS

saḥ-that he-goat; api-also; ca-also; anugataḥ-following the she-goat; straiṇaḥ-hen pecked; kṛpaṇaḥ-very poor; tām-her; prasāditum-to satisfy; kurvan-making; iḍaviḍā-kāram-an utterance in the language of the goats; na-not; aśaknot-was able; pathi-on the road; sandhitum-to satisfy.

Being very sorry, the he-goat, who was subservient to his wife, followed the she-goat on the road and tried his best to flatter her, but he could not pacify her.

TEXT 10

tasya tatra dvijaḥ kaścid

ajā-svāmy acchinad ruṣā

lambantaṁ vṛṣaṇaṁ bhūyaḥ

sandadhe 'rthāya yogavit

SYNONYMS

tasya-of the he-goat; tatra-thereupon; dvijaḥ-brāhmaṇa; kaścit-some; ajā-svāmī-the maintainer of another she-goat; acchinat-castrated, made effeminate; ruṣā-out of anger; lambantam-long; vṛṣaṇam-testicles; bhūyaḥ-again; sandadhe-joined; arthāya-for self-interest; yoga-vit-expert in the power of mystic yoga.

The she-goat went to the residence of a brāhmaṇa who was the maintainer of another she-goat, and that brāhmaṇa angrily cut off the he-goat's dangling testicles. But at the he-goat's request, the brāhmaṇa later rejoined them by the power of mystic yoga.

Here Śukrācārya is figuratively described as the husband of another she-goat. This indicates that the relationship between husband and wife in any society, whether higher or lower than human society, is nothing but the same relationship between he-goat and she-goat, for the material relationship between man and woman is one of sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Śukrācārya was an ācārya, or expert, in family affairs, which involve the transfer of semen from he-goat to she-goat, The words kaścid ajā-svāmī expressly indicate herein that Śukrācārya was no better than Yayāti, for both of them were interested in family affairs generated by śukra, or semen. Śukrācārya first cursed Yayāti to become old so that he could no longer indulge in sex, but when Śukrācārya saw that Yayāti's emasculation would make his own daughter a victim of punishment, he used his mystic power to restore Yayāti's masculinity. Because he used his power of mystic yoga for family affairs and not to realize the Supreme Personality of Godhead, this exercise in the magic of yoga was no better than the affairs of he-goats and she-goats. Yogic power should properly be used to realize the Supreme Personality of Godhead. As the Lord Himself recommends in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."

TEXT 11

sambaddha-vṛṣaṇaḥ so 'pi

hy ajayā kūpa-labdhayā

kālaṁ bahu-tithaṁ bhadre

kāmair nādyāpi tuṣyati

SYNONYMS

sambaddha-vṛṣaṇaḥ-rejoined with his testicles; saḥ-he; api-also; hi-indeed; ajayā-with the she-goat; kūpa-labdhayā-whom he got from the well; kālam-for a time; bahu-titham-of a long, long duration; bhadre-O my dear wife; kāmaiḥ-with such lusty desires; na-not; adya api-even until now; tuṣyati-is satisfied.

My dear wife, when the he-goat had his testicles restored, he enjoyed the she-goat he had gotten from the well, but although he continued to enjoy for many, many years, even now he has not been fully satisfied.

When one is bound by affection for one's wife, one is attached to sexual desires that are very difficult to overcome. Therefore, according to Vedic civilization, one must voluntarily leave his so-called home and go to the forest. Pañcāśordhvaṁ vanaṁ vrajet. Human life is meant for such tapasya, or austerity. By the austerity of voluntarily stopping sex life at home and going to the forest to engage in spiritual activities in the association of devotees, one achieves the actual purpose of human life.

TEXT 12

tathāhaṁ kṛpaṇaḥ subhru

bhavatyāḥ prema-yantritaḥ

ātmānaṁ nābhijānāmi

mohitas tava māyayā

SYNONYMS

tathā-exactly like the he-goat; aham-I; kṛpaṇaḥ-a miser with no sense of the importance of life; su-bhru-O my wife, with beautiful eyebrows; bhavatyāḥ-in your company; prema-yantritaḥ-as if tied in love, although it is actually lust; ātmānam-self-realization (what I am and what my duty is); na abhijānāmi-I could not realize even until now; mohitaḥ-being bewildered; tava-your; māyayā-by the materially attractive feature.

O my dear wife with beautiful eyebrows, I am exactly like that he-goat, for I am so poor in intelligence that I am captivated by your beauty and have forgotten the real task of self-realization.

If one remains a victim of the so-called beauty of his wife, his family life is nothing but a dark well. Hitvātma-pātaṁ gṛham andha-kūpam. Existence in such a dark well is certainly suicidal. If one wants relief from the miserable condition of material life, one must voluntarily give up his lusty relationship with his wife; otherwise there is no question of self-realization. Unless one is extremely advanced in spiritual consciousness, household life is nothing but a dark well in which one commits suicide. Prahlāda Mahārāja therefore recommended that in due time, at least after one's fiftieth year, one must give up household life and go to the forest. Vanaṁ gato yad dharim āśrayeta [SB 7.5.5]. There one should seek shelter at the lotus feet of Hari.

TEXT 13

yat pṛthivyāṁ vrīhi-yavaṁ

hiraṇyaṁ paśavaḥ striyaḥ

na duhyanti manaḥ-prītiṁ

puṁsaḥ kāma-hatasya te

SYNONYMS

yat-what; pṛthivyām-within this world; vrīhi-food grains, rice; yavam-barley; hiraṇyam-gold; paśavaḥ-animals; striyaḥ-wives or other women; na duhyanti-do not give; manaḥ-prītim-satisfaction of the mind; puṁsaḥ-to a person; kāma-hatasya-because of being victimized by lusty desires; te-they.

A person who is lusty cannot satisfy his mind even if he has enough of everything in this world, including rice, barley and other food grains, gold, animals and women. Nothing can satisfy him.

Improvement of one's economic condition is the aim and object of a materialist, but there is no end to this material advancement, for if one cannot control his lusty desires, he will never be pleased, even if he gets all the material wealth of the world. In this age we see much material improvement, but still people are struggling to get more and more material opulence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. Although every living entity is a part of the Supreme Being, because of lusty desires one continuously struggles for so-called betterment of one's economic condition. To have a satisfied mind, one must give up his heart disease of lusty desires. This can be done only when one is Kṛṣṇa conscious.

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

(Bhāg. 10.33.39)

If one becomes Kṛṣṇa conscious, then he can give up this heart disease; otherwise this disease of lusty desires will continue, and one cannot have peace in his mind.

TEXT 14

na jātu kāmaḥ kāmānām

upabhogena śāṁyati

haviṣā kṛṣṇa-vartmeva

bhūya evābhivardhate

SYNONYMS

na-not; jātu-at any time; kāmaḥ-lusty desires; kāmānām-of persons who are very lusty; upabhogena-by enjoyment of lusty desires; śāṁyati-can be pacified; haviṣā-by supplying butter; kṛṣṇa-vartmā-fire; iva-like; bhūyaḥ-again and again; eva-indeed; abhivardhate-increases more and more.

As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

One may have enough money and enough resources to satisfy the senses but still not be satisfied, for the endeavor to stop lusty desires by enjoying can never be successful. The example given here is very appropriate. One cannot stop a blazing fire by trying to extinguish it with butter.

TEXT 15

yadā na kurute bhāvaṁ

sarva-bhūteṣv amaṅgalam

sama-dṛṣṭes tadā puṁsaḥ

sarvāḥ sukhamayā diśaḥ

SYNONYMS

yadā-when; na-not; kurute-does; bhāvam-a different attitude of attachment or envy; sarva-bhūteṣu-to all living entities; amaṅgalam-inauspicious; sama-dṛṣṭeḥ-because of being equipoised; tadā-at that time; puṁsaḥ-of the person; sarvāḥ-all; sukha-mayāḥ-in a happy condition; diśaḥ-directions.

When a man is nonenvious and does not desire ill fortune for anyone, he is equipoised. For such a person, all directions appear happy.

Prabodhānanda Sarasvatī said, viśvaṁ pūrṇa-sukhāyate: when one becomes Kṛṣṇa conscious by the mercy of Lord Caitanya, for him the entire world appears happy, and he has nothing for which to hanker. On the brahma-bhūta stage, or the platform of spiritual realization, there is no lamentation and no material hankering (na śocati na kāṅkṣati). As long as one lives in the material world, actions and reactions will continue, but when one is unaffected by such material actions and reactions, he is to be considered free from the danger of being victimized by material desires. The symptoms of those who are satiated with lusty desires are described in this verse. As explained by Śrīla Viśvanātha Cakravartī Ṭhākura, when one is not envious even of his enemy, does not expect honor from anyone, but instead desires all well-being even for his enemy, he is understood to be a paramahaṁsa, one who has fully subdued the lusty desires for sense gratification.

TEXT 16

yā dustyajā durmatibhir

jīryato yā na jīryate

tāṁ tṛṣṇāṁ duḥkha-nivahāṁ

śarma-kāmo drutaṁ tyajet

SYNONYMS

yā-that which; dustyajā-extremely difficult to give up; durmatibhiḥ-by persons too attached to material enjoyment; jīryataḥ-even by one who is an invalid because of old age; yā-that which; na-not; jīryate-is vanquished; tām-such; tṛṣṇām-desire; duḥkha-nivahām-which is the cause of all tribulations; śarma-kāmaḥ-a person desiring his own happiness; drutam-very soon; tyajet-should give up.

For those who are too attached to material enjoyment, sense gratification is very difficult to give up. Even when one is an invalid because of old age, one cannot give up such desires for sense gratification. Therefore, one who actually desires happiness must give up such unsatisfied desires, which are the cause of all tribulations.

We have actually seen, especially in the Western countries, that men who have reached more than eighty years of age still go to nightclubs and pay heavy fees to drink wine and associate with women. Although such men are too old to enjoy anything, their desires have not ceased. Time deteriorates even the body itself, which is the medium for all sensual satisfaction, but even when a man becomes old and invalid, his desires are strong enough to dictate that he go here and there to satisfy the desires of his senses. Therefore, by the practice of bhakti-yoga, one should give up his lusty desires. As explained by Śrī Yāmunācārya:

yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt
tadavadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu-niṣṭhīvanaṁ ca

When one is Kṛṣṇa conscious, he gets more and more happiness by discharging duties for Kṛṣṇa. Such a person spits on sense gratification, especially that of sexual enjoyment. An experienced, advanced devotee is no longer interested in sex life. The strong desire for sex can be subdued only by advancement in Kṛṣṇa consciousness.

TEXT 17

mātrā svasrā duhitrā vā

nāviviktāsano bhavet

balavān indriya-grāmo

vidvāṁsam api karṣati

SYNONYMS

mātrā-with one's mother; svasrā-with one's sister; duhitrā-with ones own daughter; vā-either; na-not; avivikta-āsanaḥ-seated closely on one seat; bhavet-one should be; balavān-very strong; indriya-grāmaḥ-the group of senses; vidvāṁsam-the very learned and advanced person; api-even; karṣati-agitates.

One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

Learning the etiquette of how to deal with women does not free one from sexual attraction. As specifically mentioned herewith, such attraction is possible even with one's mother, sister or daughter. Generally, of course, one is not sexually attracted to his mother, sister or daughter, but if one allows himself to sit very close to such a woman, one may be attracted. This is a psychological fact. It may be said that one is liable to be attracted if he is not very advanced in civilized life; however, as specifically mentioned here, vidvāṁsam api karṣati: even if one is highly advanced, materially or spiritually, he may be attracted by lusty desires. The object of attraction may even be one's mother, sister or daughter. Therefore, one should be extremely careful in dealings with women. Śrī Caitanya Mahāprabhu was most strict in such dealings, especially after He accepted the sannyāsa order. Indeed, no woman could come near Him to offer Him respect. Again, one is warned herewith that one should be extremely careful in dealings with women. A brahmacārī is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacārī is forbidden to render service to her.

TEXT 18

pūrṇaṁ varṣa-sahasraṁ me

viṣayān sevato 'sakṛt

tathāpi cānusavanaṁ

tṛṣṇā teṣūpajāyate

SYNONYMS

pūrṇam-completely; varṣa-sahasram-one thousand years; me-my; viṣayān-sense gratification; sevataḥ-enjoying; asakṛt-without cessation, continuously; tathā api-still; ca-indeed; anusavanam-more and more; tṛṣṇā-lusty desires; teṣu-in sense gratification; upajāyate-are increased.

I have spent a full one thousand years enjoying sense gratification, yet my desire to enjoy such pleasure increases daily.

Mahārāja Yayāti is explaining, in terms of his actual experience, how strong are sexual desires, even in old age.

TEXT 19

tasmād etām ahaṁ tyaktvā

brahmaṇy adhyāya mānasam

nirdvandvo nirahaṅkāraś

cariṣyāmi mṛgaiḥ saha

SYNONYMS

tasmāt-therefore; etām-such strong desires for lusty affairs; aham-I; tyaktvā-giving up; brahmaṇi-upon the Supreme Absolute Truth; adhyāya-fixing; mānasam-the mind; nirdvandvaḥ-without duality; nirahaṅkāraḥ-without an identity of false prestige; cariṣyāmi-I shall loiter or wander in the forest; mṛgaiḥ saha-with the forest animals.

Therefore, I shall now give up all these desires and meditate upon the Supreme Personality of Godhead. Free from the dualities of mental concoction and free from false prestige, I shall wander in the forest with the animals.

To go to the forest and live there with the animals, meditating upon the Supreme Personality of Godhead, is the only means by which to give up lusty desires. Unless one gives up such desires, one's mind cannot be freed from material contamination. Therefore, if one is at all interested in being freed from the bondage of repeated birth, death, old age and disease, after a certain age one must go to the forest. pañcāśordhvaṁ vanaṁ vrajet. After fifty years of age, one should voluntarily give up family life and go to the forest. The best forest is Vṛndāvana, where one need not live with the animals but can associate with the Supreme Personality of Godhead, who never leaves Vṛndāvana. Cultivating Kṛṣṇa consciousness in Vṛndāvana is the best means of being liberated from material bondage, for in Vṛndāvana one can automatically meditate upon Kṛṣṇa. Vṛndāvana has many temples, and in one or more of these temples one may see the form of the Supreme Lord as Rādhā-Kṛṣṇa or Kṛṣṇa-Balarāma and meditate upon this form. As expressed here by the words brahmaṇy adhyāya, one should concentrate one's mind upon the Supreme Lord, Parabrahman. This Parabrahman is Kṛṣṇa, as confirmed by Arjuna in Bhagavad-gītā (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Kṛṣṇa and His abode, Vṛndāvana, are not different. Śrī Caitanya Mahāprabhu said, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam. Vṛndāvana is as good as Kṛṣṇa. Therefore, if one somehow or other gets the opportunity to live in Vṛndāvana, and if one is not a pretender but simply lives in Vṛndāvana and concentrates his mind upon Kṛṣṇa, one is liberated from material bondage. One's mind is not purified, however, even in Vṛndāvana, if one is agitated by lusty desires. One should not live in Vṛndāvana and commit offenses, for a life of offenses in Vṛndāvana is no better than the lives of the monkeys and hogs there. Many monkeys and hogs live in Vṛndāvana, and they are concerned with their sexual desires. Men who have gone to Vṛndāvana but who still hanker for sex should immediately leave Vṛndāvana and stop their grievous offenses at the lotus feet of the Lord. There are many misguided men who live in Vṛndāvana to satisfy their sexual desires, but they are certainly no better than the monkeys and hogs. Those who are under the control of māyā, and specifically under the control of lusty desires, are called māyā-mṛga. Indeed, everyone in the conditional stage of material life is a māyā-mṛga. It is said, māyā-mṛgaṁ dayitayepsitam anvadhāvad: [SB 11.5.34] Śrī Caitanya Mahāprabhu took sannyāsa to show His causeless mercy to the māyā-mṛgas, the people of this material world, who suffer because of lusty desires. One should follow the principles of Śrī Caitanya Mahāprabhu and always think of Kṛṣṇa in full Kṛṣṇa consciousness. Then one will be eligible to live in Vṛndāvana, and his life will be successful.

TEXT 20

dṛṣṭaṁ śrutam asad buddhvā

nānudhyāyen na sandiśet

saṁsṛtiṁ cātma-nāśaṁ ca

tatra vidvān sa ātma-dṛk

SYNONYMS

dṛṣṭam-the material enjoyment we experience in our present life; śrutam-material enjoyment as promised to the fruitive workers for future happiness (either in this life or in the next, in the heavenly planets and so on); asat-all temporary and bad; buddhvā-knowing; na-not; anudhyāyet-one should even think of; na-nor; sandiśet-should actually enjoy; saṁsṛtim-prolongation of material existence; ca-and; ātma-nāśam-forgetfulness of one's own constitutional position; ca-as well as; tatra-in such a subject matter; vidvān-one who is completely aware; saḥ-such a person; ātma-dṛk-a self-realized soul.

One who knows that material happiness, whether good or bad, in this life or in the next, on this planet or on the heavenly planets, is temporary and useless, and that an intelligent person should not try to enjoy or even think of such things, is the knower of the self. Such a self-realized person knows quite well that material happiness is the very cause of continued material existence and forgetfulness of one's own constitutional position.

The living entity is a spiritual soul, and the material body is his encagement. This is the beginning of spiritual understanding.

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) The real mission of human life is to get free from encagement in the material body. Therefore Kṛṣṇa descends to teach the conditioned soul about spiritual realization and how to become free from material bondage. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. The words dharmasya glāniḥ mean "pollution of one's existence." Our existence is now polluted, and it must be purified (sattvaṁ śuddhyet). The human life is meant for this purification, not for thinking of happiness in terms of the external body, which is the cause of material bondage. Therefore, in this verse, Mahārāja Yayāti advises that whatever material happiness we see and whatever is promised for enjoyment is all merely flickering and temporary. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if one is promoted to Brahmaloka, if one is not freed from material bondage one must return to this planet earth and continue in the miserable condition of material existence (bhūtvā bhūtvā pralīyate). One should always keep this understanding in mind so as not to be allured by any kind of sense enjoyment, in this life or in the next. One who is fully aware of this truth is self-realized (sa ātma-dṛk), but aside from him, everyone suffers in the cycle of birth and death (mṛtyu-saṁsāra-vartmani). This understanding is one of true intelligence, and anything contrary to this is but a cause of unhappiness. Kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta.' Only a Kṛṣṇa conscious person, who knows the aim and object of life, is peaceful. All others, whether karmīs, jñānīs or yogīs, are restless and cannot enjoy real peace.

TEXT 21

ity uktvā nāhuṣo jāyāṁ

tadīyaṁ pūrave vayaḥ

dattvā sva-jarasaṁ tasmād

ādade vigata-spṛhaḥ

SYNONYMS

iti uktvā-saying this; nāhuṣaḥ-Mahārāja Yayāti, the son of King Nahuṣa; jāyām-unto his wife, Devayānī; tadīyam-his own; pūrave-unto his son Pūru; vayaḥ-youth; dattvā-delivering; sva-jarasam-his own invalidity and old age; tasmāt-from him; ādade-took back; vigata-spṛhaḥ-being freed from all material lusty desires.

Śukadeva Gosvāmī said: After speaking in this way to his wife, Devayānī, King Yayāti, who was now free from all material desires, called his youngest son, Pūru, and returned Pūru's youth in exchange for his own old age.

TEXT 22

diśi dakṣiṇa-pūrvasyāṁ

druhyuṁ dakṣiṇato yadum

pratīcyāṁ turvasuṁ cakra

udīcyām anum īśvaram

SYNONYMS

diśi-in the direction; dakṣiṇa-pūrvasyām-southeast; druhyum-his son named Druhyu; dakṣiṇataḥ-in the southern side of the world; yadum-Yadu; pratīcyām-in the western side of the world; turvasum-his son known as Turvasu; cakre-he made; udīcyām-in the northern side of the world; anum-his son named Anu; īśvaram-the King.

King Yayāti gave the southeast to his son Druhyu, the south to his son Yadu, the west to his son Turvasu, and the north to his son Anu. In this way he divided the kingdom.

TEXT 23

bhū-maṇḍalasya sarvasya

pūrum arhattamaṁ viśām

abhiṣicyāgrajāṁs tasya

vaśe sthāpya vanaṁ yayau

SYNONYMS

bhū-maṇḍalasya-of the entire planet earth; sarvasya-of all wealth and riches; pūrum-his youngest son, Pūru; arhat-tamam-the most worshipable person, the king; viśām-of the citizens or the subjects of the world; abhiṣicya-crowning on the throne of the emperor; agrajān-all his elder brothers, beginning from Yadu; tasya-of Pūru; vaśe-under the control; sthāpya-establishing; vanam-in the forest; yayau-he went away.

Yayāti enthroned his youngest son, Pūru, as the emperor of the entire world and the proprietor of all its riches, and he placed all the other sons, who were older than Pūru, under Pūru's control.

TEXT 24

āsevitaṁ varṣa-pūgān

ṣaḍ-vargaṁ viṣayeṣu saḥ

kṣaṇena mumuce nīḍaṁ

jāta-pakṣa iva dvijaḥ

SYNONYMS

āsevitam-being always engaged in; varṣa-pūgān-for many, many years; ṣaṭ-vargam-the six senses, including the mind; viṣayeṣu-in sense enjoyment; saḥ-King Yayāti; kṣaṇena-within a moment; mumuce-gave up; nīḍam-nest; jāta-pakṣaḥ-one that has grown its wings; iva-like; dvijaḥ-a bird.

Having enjoyed sense gratification for many, many years, O King Parīkṣit, Yayāti was accustomed to it, but he gave it up entirely in a moment, just as a bird flies away from the nest as soon as its wings have grown.

That Mahārāja Yayāti was immediately liberated from the bondage of conditioned life is certainly astonishing. But the example given herewith is appropriate. A tiny baby bird, dependent fully on its father and mother even to eat, suddenly flies away from the nest when its wings have grown. Similarly, if one fully surrenders to the Supreme Personality of Godhead, one is immediately liberated from the bondage of conditioned life, as promised by the Lord Himself (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi). As stated in Śrīmad-Bhāgavatam (2.4.18):

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ

"Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." Lord Viṣṇu is so powerful that He can deliver anyone at once if He is pleased to do so. And Lord Viṣṇu, the Supreme Personality of Godhead, Kṛṣṇa, can be pleased immediately if we accept His order by surrendering unto Him, as Mahārāja Yayāti did. Mahārāja Yayāti was eager to serve Vāsudeva, Kṛṣṇa, and therefore as soon as he wanted to renounce material life, Lord Vāsudeva helped him. We must therefore be very sincere in surrendering ourselves unto the lotus feet of the Lord. Then we can immediately be liberated from all the bondage of conditioned life. This is clearly expressed in the next verse.

TEXT 25

sa tatra nirmukta-samasta-saṅga

ātmānubhūtyā vidhuta-triliṅgaḥ

pare 'male brahmaṇi vāsudeve

lebhe gatiṁ bhāgavatīṁ pratītaḥ

SYNONYMS

saḥ-Mahārāja Yayāti; tatra-upon doing this; nirmukta-was immediately liberated from; samasta-saṅgaḥ-all contamination; ātma-anubhūtyā-simply by understanding his constitutional position; vidhuta-was cleansed of; tri-liṅgaḥ-the contamination caused by the three modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); pare-unto the Transcendence; amale-without material contact; brahmaṇi-the Supreme Lord; vāsudeve-Vāsudeva, Kṛṣṇa, the Absolute Truth, Bhagavān; lebhe-achieved; gatim-the destination; bhāgavatīm-as an associate of the Supreme Personality of Godhead; pratītaḥ-famous.

Because King Yayāti completely surrendered unto the Supreme Personality of Godhead, Vāsudeva, he was freed from all contamination of the material modes of nature. Because of his self-realization, he was able to fix his mind upon the Transcendence [Parabrahman, Vāsudeva], and thus he ultimately achieved the position of an associate of the Lord.

The word vidhuta, meaning "cleansed," is very significant. Everyone in this material world is contaminated (kāraṇaṁ guṇa-saṅgo 'sya). Because we are in a material condition, we are contaminated either by sattva-guṇa, by rajo-guṇa or by tamo-guṇa. Even if one becomes a qualified brāhmaṇa in the mode of goodness (sattva-guṇa), he is still materially contaminated. One must come to the platform of śuddha-sattva, transcending the sattva-guṇa. Then one is vidhuta-triliṅga, cleansed of the contamination caused by the three modes of material nature. This is possible by the mercy of Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt-satām

"Śrī Kṛṣṇa, the personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted." A person trying to be perfectly Kṛṣṇa conscious by hearing the words of Kṛṣṇa from Śrīmad-Bhāgavatam or Bhagavad-gītā certainly has all the dirty things cleansed from the core of his heart. Caitanya Mahāprabhu also says, ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] the process of hearing and chanting the glories of the Supreme Lord washes away the dirty things accumulated in the core of the heart. As soon as one is freed from all the dirt of material contamination, as Mahārāja Yayāti was, one's original position as an associate of the Lord is revealed. This is called , or personal perfection.

TEXT 26

śrutvā gāthāṁ devayānī

mene prastobham ātmanaḥ

strī-puṁsoḥ sneha-vaiklavyāt

parihāsam iveritam

SYNONYMS

śrutvā-hearing; gāthām-the narration; devayānī-Queen Devayānī, the wife of Mahārāja Yayāti; mene-understood; prastobham ātmanaḥ-when instructed for her self-realization; strī-puṁsoḥ-between the husband and wife; sneha-vaiklavyāt-from an exchange of love and affection; parihāsam-a funny joke or story; iva-like; īritam-spoken (by Mahārāja Yayāti).

When Devayānī heard Mahārāja Yayāti's story of the he-goat and she-goat, she understood that this story, which was presented as if a funny joke for entertainment between husband and wife, was intended to awaken her to her constitutional position.

When one actually awakens from material life, one understands his real position as an eternal servant of Kṛṣṇa. This is called liberation. Muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ (Bhāg. 2.10.6). Under the influence of māyā, everyone living in this material world thinks that he is the master of everything (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). One thinks that there is no God or controller and that one is independent and can do anything. This is the material condition, and when one awakens from this ignorance, he is called liberated. Mahārāja Yayāti had delivered Devayānī from the well, and finally, as a dutiful husband, he instructed her with the story about the he-goat and she-goat and thus delivered her from the misconception of material happiness. Devayānī was quite competent to understand her liberated husband, and therefore she decided to follow him as his faithful wife.

TEXTS 27–28

sā sannivāsaṁ suhṛdāṁ

prapāyām iva gacchatām

vijñāyeśvara-tantrāṇāṁ

māyā-viracitaṁ prabhoḥ

sarvatra saṅgam utsṛjya

svapnaupamyena bhārgavī

kṛṣṇe manaḥ samāveśya

vyadhunol liṅgam ātmanaḥ

SYNONYMS

sā-Devayānī; sannivāsam-living in the association; suhṛdām-of friends and relatives; prapāyām-in a place where water is supplied; iva-like; gacchatām-of tourists on a program for going from one place to another; vijñāya-understanding; īśvara-tantrāṇām-under the influence of the rigid laws of nature; māyā-viracitam-the laws enforced by māyā, the illusory energy; prabhoḥ-of the Supreme Personality of Godhead; sarvatra-everywhere in this material world; saṅgam-association; utsṛjya-giving up; svapna-aupamyena-by the analogy of a dream; bhārgavī-Devayānī, the daughter of Śukrācārya; kṛṣṇe-unto Lord Kṛṣṇa; manaḥ-complete attention; samāveśya-fixing; vyadhunot-gave up; liṅgam-the gross and subtle bodies; ātmanaḥ-of the soul.

Thereafter, Devayānī, the daughter of Śukrācārya, understood that the materialistic association of husband, friends and relatives is like the association in a hotel full of tourists. The relationships of society, friendship and love are created by the māyā of the Supreme Personality of Godhead, exactly as in a dream. By the grace of Kṛṣṇa, Devayānī gave up her imaginary position in the material world. Completely fixing her mind upon Kṛṣṇa, she achieved liberation from the gross and subtle bodies.

One should be convinced that he is a spirit soul, part and parcel of the Supreme Brahman, Kṛṣṇa, but has somehow or other been entrapped by the material coverings of the gross and subtle bodies, consisting of earth, water, fire, air, ether, mind, intelligence and false ego. One should know that the association of society, friendship, love, nationalism, religion and so on are nothing but creations of māyā. One's only business is to become Kṛṣṇa conscious and render service unto Kṛṣṇa as extensively as possible for a living being. In this way one is liberated from material bondage. By the grace of Kṛṣṇa, Devayānī attained this state through the instructions of her husband.

TEXT 29

namas tubhyaṁ bhagavate

vāsudevāya vedhase

sarva-bhūtādhivāsāya

śāntāya bṛhate namaḥ

SYNONYMS

namaḥ-I offer my respectful obeisances; tubhyam-unto You; bhagavate-the Supreme Personality of Godhead; vāsudevāya-Lord Vāsudeva; vedhase-the creator of everything; sarva-bhūta-adhivāsāya-present everywhere (within the heart of every living entity and within the atom also); śāntāya-peaceful, as if completely inactive; bṛhate-the greatest of all; namaḥ-I offer my respectful obeisances.

O Lord Vāsudeva, O Supreme Personality of Godhead, You are the creator of the entire cosmic manifestation. You live as the Supersoul in everyone's heart and are smaller than the smallest, yet You are greater than the greatest and are all-pervading. You appear completely silent, having nothing to do, but this is due to Your all-pervading nature and Your fullness in all opulences. I therefore offer my respectful obeisances unto You.

How Devayānī became self-realized by the grace of her great husband, Mahārāja Yayāti, is described here. Describing such realization is another way of performing the bhakti process.

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]

"Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service." (Bhāg. 7.5.23) śravaṇaṁ kīrtanam, hearing and chanting, are especially important. By hearing from her husband about the greatness of Lord Vāsudeva, Devayānī certainly became convinced and surrendered herself unto the lotus feet of the Lord (oṁ namo bhagavate vāsudevāya). This is knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Surrender to Vāsudeva is the result of hearing about Him for many, many births. As soon as one surrenders unto Vāsudeva, one is liberated immediately. Because of her association with her great husband, Mahārāja Yayāti, Devayānī became purified, adopted the means of bhakti-yoga, and thus became liberated.

Thus end the Bhaktivedanta purports of the Ninth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Yayāti Achieves Liberation."

Chapter Twenty

The Dynasty of Pūru

This chapter describes the history of Pūru and his descendant Duṣmanta. The son of Pūru was Janamejaya, and his son was Pracinvān. The sons and grandsons in the line of Pracinvān, one after another, were Pravīra, Manusyu, Cārupada, Sudyu, Bahugava, Saṁyāti, Ahaṁyāti and Raudrāśva. Raudrāśva had ten sons-Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. The son of Ṛteyu was Rantināva, who had three sons-Sumati, Dhruva and Apratiratha. The son of Apratiratha was Kaṇva, and Kaṇva's son was Medhātithi. The sons of Medhātithi, headed by Praskanna, were all brāhmaṇas. The son of Rantināva named Sumati had a son named Rebhi, and his son was Duṣmanta.

While hunting in the forest, Duṣmanta once approached the āśrama of Mahāṛṣi Kaṇva, where he saw an extremely beautiful woman and became attracted to her. That woman was the daughter of Viśvāmitra, and her name was Śakuntalā. Her mother was Menakā, who had left her in the forest, where Kaṇva Muni found her. Kaṇva Muni brought her to his āśrama, where he raised and maintained her. When Śakuntalā accepted Mahārāja Duṣmanta as her husband, he married her according to the gāndharva-vidhi. Śakuntalā later became pregnant by her husband, who left her in the āśrama of Kaṇva Muni and returned to his kingdom.

In due course of time, Śakuntalā gave birth to a Vaiṣṇava son, but Duṣmanta, having returned to the capital, forgot what had taken place. Therefore, when Śakuntalā approached him with her newly born child, Mahārāja Duṣmanta refused to accept them as his wife and son. Later, however, after a mysterious omen, the King accepted them. After Mahārāja Duṣmanta's death, Bharata, the son of Śakuntalā, was enthroned. He performed many great sacrifices, in which he gave great riches in charity to the brāhmaṇas. This chapter ends by describing the birth of Bharadvāja and how Mahārāja Bharata accepted Bharadvāja as his son.

TEXT 1

śrī-bādarāyaṇir uvāca

pūror vaṁśaṁ pravakṣyāmi

yatra jāto 'si bhārata

yatra rājarṣayo vaṁśyā

brahma-vaṁśyāś ca jajñire

SYNONYMS

śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; pūroḥ vaṁśam-the dynasty of Mahārāja Pūru; pravakṣyāmi-now I shall narrate; yatra-in which dynasty; jātaḥ asi-you were born; bhārata-O Mahārāja Parīkṣit, descendant of Mahārāja Bharata; yatra-in which dynasty; rāja-ṛṣayaḥ-all the kings were saintly; vaṁśyāḥ-one after another; brahma-vaṁśyāḥ-many brāhmaṇa dynasties; ca-also; jajñire-grew up.

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, descendant of Mahārāja Bharata, I shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began.

There are many historical instances by which we can understand that from kṣatriyas many brāhmaṇas have been born and that from brāhmaṇas many kṣatriyas have been born. The Lord Himself says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Therefore, regardless of the family in which one takes birth, when one is qualified with the symptoms of a particular section, he is to be described accordingly. Yal-lakṣaṇaṁ proktam. One's place in the varṇa divisions of society is determined according to one's symptoms or qualities. This is maintained everywhere in the śāstra. Birth is a secondary consideration; the first consideration is one's qualities and activities.

TEXT 2

janamejayo hy abhūt pūroḥ

pracinvāṁs tat-sutas tataḥ

pravīro 'tha manusyur vai

tasmāc cārupado 'bhavat

SYNONYMS

janamejayaḥ-King Janamejaya; hi-indeed; abhūt-appeared; pūroḥ-from Pūru; pracinvān-Pracinvān; tat-his (Janamejaya's); sutaḥ-son; tataḥ-from him (Pracinvān); pravīraḥ-Pravīra; atha-thereafter; manusyuḥ-Pravīra's son Manusyu; vai-indeed; tasmāt-from him (Manusyu); cārupadaḥ-King Cārupada; abhavat-appeared.

King Janamejaya was born of this dynasty of Pūru. Janamejaya's son was Pracinvān, and his son was Pravīra. Thereafter, Pravīra's son was Manusyu, and from Manusyu came the son named Cārupada.

TEXT 3

tasya sudyur abhūt putras

tasmād bahugavas tataḥ

saṁyātis tasyāhaṁyātī

raudrāśvas tat-sutaḥ smṛtaḥ

SYNONYMS

tasya-of him (Cārupada); sudyuḥ-by the name Sudyu; abhūt-appeared; putraḥ-a son; tasmāt-from him (Sudyu); bahugavaḥ-a son named Bahugava; tataḥ-from him; saṁyātiḥ-a son named Saṁyāti; tasya-and from him; ahaṁyātiḥ-a son named Ahaṁyāti; raudrāśvaḥ-Raudrāśva; tat-sutaḥ-his son; smṛtaḥ-well known.

The son of Cārupada was Sudyu, and the son of Sudyu was Bahugava. Bahugava's son was Saṁyāti. From Saṁyāti came a son named Ahaṁyāti, from whom Raudrāśva was born.

TEXTS 4–5

ṛteyus tasya kakṣeyuḥ

sthaṇḍileyuḥ kṛteyukaḥ

jaleyuḥ sannateyuś ca

dharma-satya-vrateyavaḥ

daśaite 'psarasaḥ putrā

vaneyuś cāvamaḥ smṛtaḥ

ghṛtācyām indriyāṇīva

mukhyasya jagad-ātmanaḥ

SYNONYMS

ṛteyuḥ-Ṛteyu; tasya-of him (Raudrāśva); kakṣeyuḥ-Kakṣeyu; sthaṇḍileyuḥ-Sthaṇḍileyu; kṛteyukaḥ-Kṛteyuka; jaleyuḥ-Jaleyu; sannateyuḥ-Sannateyu; ca-also; dharma-Dharmeyu; satya-Satyeyu; vrateyavaḥ-and Vrateyu; daśa-ten; ete-all of them; apsarasaḥ-born of an Apsarā; putrāḥ-sons; vaneyuḥ-the son named Vaneyu; ca-and; avamaḥ-the youngest; smṛtaḥ-known; ghṛtācyām-Ghṛtācī; indriyāṇi iva-exactly like the ten senses; mukhyasya-of the living force; jagat-ātmanaḥ-the living force of the entire universe.

Raudrāśva had ten sons, named Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. Of these ten sons, Vaneyu was the youngest. As the ten senses, which are products of the universal life, act under the control of life, these ten sons of Raudrāśva acted under Raudrāśva's full control. All of them were born of the Apsarā named Ghṛtācī.

TEXT 6

ṛteyo rantināvo 'bhūt

trayas tasyātmajā nṛpa

sumatir dhruvo 'pratirathaḥ

kaṇvo 'pratirathātmajaḥ

SYNONYMS

ṛteyoḥ-from the son named Ṛteyu; rantināvaḥ-the son named Rantināva; abhūt-appeared; trayaḥ-three; tasya-his (Rantināva's); ātmajāḥ-sons; nṛpa-O King; sumatiḥ-Sumati; dhruvaḥ-Dhruva; apratirathaḥ-Apratiratha; kaṇvaḥ-Kaṇva; apratiratha-ātmajaḥ-the son of Apratiratha.

Ṛteyu had a son named Rantināva, who had three sons, named Sumati, Dhruva and Apratiratha. Apratiratha had only one son, whose name was Kaṇva.

TEXT 7

tasya medhātithis tasmāt

praskannādyā dvijātayaḥ

putro 'bhūt sumate rebhir

duṣmantas tat-suto mataḥ

SYNONYMS

tasya-of him (Kaṇva); medhātithiḥ-a son named Medhātithi; tasmāt-from him (Medhātithi); praskanna-ādyāḥ-sons headed by Praskanna; dvijātayaḥ-all brāhmaṇas; putraḥ-a son; abhūt-there was; sumateḥ-from Sumati; rebhiḥ-Rebhi; duṣmantaḥ-Mahārāja Duṣmanta; tat-sutaḥ-the son of Rebhi; mataḥ-is well-known.

The son of Kaṇva was Medhātithi, whose sons, all brāhmaṇas, were headed by Praskanna. The son of Rantināva named Sumati had a son named Rebhi. Mahārāja Duṣmanta is well known as the son of Rebhi.

TEXTS 8–9

duṣmanto mṛgayāṁ yātaḥ

kaṇvāśrama-padaṁ gataḥ

tatrāsīnāṁ sva-prabhayā

maṇḍayantīṁ ramām iva

vilokya sadyo mumuhe

deva-māyām iva striyam

babhāṣe tāṁ varārohāṁ

bhaṭaiḥ katipayair vṛtaḥ

SYNONYMS

duṣmantaḥ-Mahārāja Duṣmanta; mṛgayām yātaḥ-when he went hunting; kaṇva-āśrama-padam-to the residence of Kaṇva; gataḥ-he came; tatra-there; āsīnām-a woman sitting; sva-prabhayā-by her own beauty; maṇḍayantīm-illuminating; ramām iva-exactly like the goddess of fortune; vilokya-by observing; sadyaḥ-immediately; mumuhe-he became enchanted; deva-māyām iva-exactly like the illusory energy of the Lord; striyam-a beautiful woman; babhāṣe-he addressed; tām-her (the woman); vara-ārohām-who was the best of beautiful women; bhaṭaiḥ-by soldiers; katipayaiḥ-a few; vṛtaḥ-surrounded.

Once when King Duṣmanta went to the forest to hunt and was very much fatigued, he approached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the entire āśrama by her effulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her.

TEXT 10

tad-darśana-pramuditaḥ

sannivṛtta-pariśramaḥ

papraccha kāma-santaptaḥ

prahasañ ślakṣṇayā girā

SYNONYMS

tat-darśana-pramuditaḥ-being very much enlivened by seeing the beautiful woman; sannivṛtta-pariśramaḥ-being relieved of the fatigue of the hunting excursion; papraccha-he inquired from her; kāma-santaptaḥ-being agitated by lusty desires; prahasan-in a joking mood; ślakṣṇayā-very beautiful and pleasing; girā-with words.

Seeing the beautiful woman, the King was very much enlivened, and the fatigue of his hunting excursion was relieved. He was of course very much attracted because of lusty desires, and thus he inquired from her as follows, in a joking mood.

TEXT 11

kā tvaṁ kamala-patrākṣi

kasyāsi hṛdayaṅ-game

kiṁ svic cikīrṣitaṁ tatra

bhavatyā nirjane vane

SYNONYMS

kā-who; tvam-are you; kamala-patra-akṣi-O beautiful woman with eyes like the petals of a lotus; kasya asi-with whom are you related; hṛdayam-game-O most beautiful one, pleasing to the heart; kim svit-what kind of business; cikīrṣitam-is being thought of; tatra-there; bhavatyāḥ-by you; nirjane-solitary; vane-in the forest.

O beautiful lotus-eyed woman, who are you? Whose daughter are you? What purpose do you have in this solitary forest? Why are you staying here?

TEXT 12

vyaktaṁ rājanya-tanayāṁ

vedmy ahaṁ tvāṁ sumadhyame

na hi cetaḥ pauravāṇām

adharme ramate kvacit

SYNONYMS

vyaktam-it appears; rājanya-tanayām-the daughter of a kṣatriya; vedmi-can realize; aham-I; tvām-your good self; su-madhyame-O most beautiful; na-not; hi-indeed; cetaḥ-the mind; pauravāṇām-of persons who have taken birth in the Pūru dynasty; adharme-in irreligion; ramate-enjoys; kvacit-at any time.

O most beautiful one, it appears to my mind that you must be the daughter of a kṣatriya. Because I belong to the Pūru dynasty, my mind never endeavors to enjoy anything irreligiously.

Mahārāja Duṣmanta indirectly expressed his desire to marry Śakuntalā, for she appeared to his mind to be the daughter of some kṣatriya king.

TEXT 13

śrī-śakuntalovāca

viśvāmitrātmajaivāhaṁ

tyaktā menakayā vane

vedaitad bhagavān kaṇvo

vīra kiṁ karavāma te

SYNONYMS

śrī-śakuntalā uvāca-Śrī Śakuntalā replied; viśvāmitra-ātmajā-the daughter of Viśvāmitra; eva-indeed; aham-I (am); tyaktā-left; menakayā-by Menakā; vane-in the forest; veda-knows; etat-all these incidents; bhagavān-the most powerful saintly person; kaṇvaḥ-Kaṇva Muni; vīra-O hero; kim-what; karavāma-can I do; te-for you.

Śakuntalā said: I am the daughter of Viśvāmitra. My mother, Menakā, left me in the forest. O hero, the most powerful saint Kaṇva Muni knows all about this. Now let me know, how may I serve you?

Śakuntalā informed Mahārāja Duṣmanta that although she never saw or knew her father or mother, Kaṇva Muni knew everything about her, and she had heard from him that she was the daughter of Viśvāmitra and that her mother was Menakā, who had left her in the forest.

TEXT 14

āsyatāṁ hy aravindākṣa

gṛhyatām arhaṇaṁ ca naḥ

bhujyatāṁ santi nīvārā

uṣyatāṁ yadi rocate

SYNONYMS

āsyatām-please come sit here; hi-indeed; aravinda-akṣa-O great hero with eyes like the petals of a lotus; gṛhyatām-please accept; arhaṇam-humble reception; ca-and; naḥ-our; bhujyatām-please eat; santi-what there is in stock; nīvārāḥ-nīvārā rice; uṣyatām-stay here; yadi-if; rocate-you so desire.

O King with eyes like the petals of a lotus, kindly come sit down and accept whatever reception we can offer. We have a supply of nīvārā rice that you may kindly take. And if you so desire, stay here without hesitation.

TEXT 15

śrī-duṣmanta uvāca

upapannam idaṁ subhru

jātāyāḥ kuśikānvaye

svayaṁ hi vṛṇute rājñāṁ

kanyakāḥ sadṛśaṁ varam

SYNONYMS

śrī-duṣmantaḥ uvāca-King Duṣmanta replied; upapannam-just befitting your position; idam-this; su-bhru-O Śakuntalā, with beautiful eyebrows; jātāyāḥ-because of your birth; kuśika-anvaye-in the family of Viśvāmitra; svayam-personally; hi-indeed; vṛṇute-select; rājñām-of a royal family; kanyakāḥ-daughters; sadṛśam-on an equal level; varam-husbands.

King Duṣmanta replied: O Śakuntalā, with beautiful eyebrows, you have taken your birth in the family of the great saint Viśvāmitra, and your reception is quite worthy of your family. Aside from this, the daughters of a king generally select their own husbands.

In her reception of Mahārāja Duṣmanta, Śakuntalā clearly said, "Your Majesty may stay here, and you may accept whatever reception I can offer." Thus she indicated that she wanted Mahārāja Duṣmanta as her husband. As far as Mahārāja Duṣmanta was concerned, he desired Śakuntalā as his wife from the very beginning, as soon as he saw her, so the agreement to unite as husband and wife was natural. To induce Śakuntalā to accept the marriage, Mahārāja Duṣmanta reminded her that as the daughter of a king she could select her husband in an open assembly. In the history of Āryan civilization there have been many instances in which famous princesses have selected their husbands in open competitions. For example, it was in such a competition that Sītādevī accepted Lord Rāmacandra as her husband and that Draupadī accepted Arjuna, and there are many other instances. So marriage by agreement or by selecting one's own husband in an open competition is allowed. There are eight kinds of marriage, of which marriage by agreement is called gāndharva marriage. Generally the parents select the husband or wife for their daughter or son, but gāndharva marriage takes place by personal selection. Still, although marriage by personal selection or by agreement took place in the past, we find no such thing as divorce by disagreement. Of course, divorce by disagreement took place among low-class men, but marriage by agreement was found even in the very highest classes, especially in the royal kṣatriya families. Mahārāja Duṣmanta's acceptance of Śakuntalā as his wife was sanctioned by Vedic culture. How the marriage took place is described in the next verse.

TEXT 16

om ity ukte yathā-dharmam

upayeme śakuntalām

gāndharva-vidhinā rājā

deśa-kāla-vidhānavit

SYNONYMS

om iti ukte-by reciting the Vedic praṇava, invoking the Supreme Personality of Godhead to witness the marriage; yathā-dharmam-exactly according to the principles of religion (because Nārāyaṇa becomes the witness in an ordinary religious marriage also); upayeme-he married; śakuntalām-the girl Śakuntalā; gāndharva-vidhinā-by the regulative principle of the Gandharvas, without deviation from religious principles; rājā-Mahārāja Duṣmanta; deśa-kāla-vidhāna-vit-completely aware of duties according to time, position and objective.

When Śakuntalā responded to Mahārāja Duṣmanta's proposal with silence, the agreement was complete. Then the King, who knew the laws of marriage, immediately married her by chanting the Vedic praṇava [oṁkāra], in accordance with the marriage ceremony as performed among the Gandharvas.

The oṁkāra, praṇava, is the Supreme Personality of Godhead represented by letters. Bhagavad-gītā says that the letters a-u-m, combined together as oṁ, represent the Supreme Lord. Religious principles are meant to invoke the blessings and mercy of the Supreme Personality of Godhead, Kṛṣṇa, who says in Bhagavad-gītā that He is personally present in sexual desires that are not contrary to religious principles. The word vidhinā means, "according to religious principles." The association of men and women according to religious principles is allowed in the Vedic culture. In our Kṛṣṇa consciousness movement we allow marriage on the basis of religious principles, but the sexual combination of men and women as friends is irreligious and is not allowed.

TEXT 17

amogha-vīryo rājarṣir

mahiṣyāṁ vīryam ādadhe

śvo-bhūte sva-puraṁ yātaḥ

kālenāsūta sā sutam

SYNONYMS

amogha-vīryaḥ-a person who discharges semen without being baffled, or, in other words, who must beget a child; rāja-ṛṣiḥ-the saintly King Duṣmanta; mahiṣyām-into the Queen, Śakuntalā (after her marriage, Śakuntalā became the Queen); vīryam-semen; ādadhe-placed; śvaḥ-bhūte-in the morning; sva-puram-to his own place; yātaḥ-returned; kālena-in due course of time; asūta-gave birth; sā-she (Śakuntalā); sutam-to a son.

King Duṣmanta, who never discharged semen without a result, placed his semen at night in the womb of his Queen, Śakuntalā, and in the morning he returned to his palace. Thereafter, in due course of time, Śakuntalā gave birth to a son.

TEXT 18

kaṇvaḥ kumārasya vane

cakre samucitāḥ kriyāḥ

baddhvā mṛgendraṁ tarasā

krīḍati sma sa bālakaḥ

SYNONYMS

kaṇvaḥ-Kaṇva Muni; kumārasya-of the son born of Śakuntalā; vane-in the forest; cakre-executed; samucitāḥ-prescribed; kriyāḥ-ritualistic ceremonies; baddhvā-capturing; mṛga-indram-a lion; tarasā-by force; krīḍati-playing; sma-in the past; saḥ-he; bālakaḥ-the child.

In the forest, Kaṇva Muni performed all the ritualistic ceremonies concerning the newborn child. Later, the boy became so powerful that he would capture a lion and play with it.

TEXT 19

taṁ duratyaya-vikrāntam

ādāya pramadottamā

harer aṁśāṁśa-sambhūtaṁ

bhartur antikam āgamat

SYNONYMS

tam-him; duratyaya-vikrāntam-whose strength was insurmountable; ādāya-taking with her; pramadā-uttamā-the best of women, Śakuntalā; hareḥ-of God; aṁśa-aṁśa-sambhūtam-a partial plenary incarnation; bhartuḥ antikam-unto her husband; āgamat-approached.

Śakuntalā, the best of beautiful women, along with her son, whose strength was insurmountable and who was a partial expansion of the Supreme Godhead, approached her husband, Duṣmanta.

TEXT 20

yadā na jagṛhe rājā

bhāryā-putrāv aninditau

śṛṇvatāṁ sarva-bhūtānāṁ

khe vāg āhāśarīriṇī

SYNONYMS

yadā-when; na-not; jagṛhe-accepted; rājā-the King (Duṣmanta); bhāryā-putrau-his real son and real wife; aninditau-not abominable, not accused by anyone; śṛṇvatām-while hearing; sarva-bhūtānām-all the people; khe-in the sky; vāk-a sound vibration; āha-declared; aśarīriṇī-without a body.

When the King refused to accept his wife and son, who were both irreproachable, an unembodied voice spoke from the sky as an omen and was heard by everyone present.

Mahārāja Duṣmanta knew that Śakuntalā and the boy were his own wife and son, but because they came from outside and were unknown to the citizens, he at first declined to accept them. Śakuntalā, however, was so chaste that an omen from the sky declared the truth so that others could hear. When everyone heard from the omen that Śakuntalā and her child were truly the King's wife and son, the King gladly accepted them.

TEXT 21

mātā bhastrā pituḥ putro

yena jātaḥ sa eva saḥ

bharasva putraṁ duṣmanta

māvamaṁsthāḥ śakuntalām

SYNONYMS

mātā-the mother; bhastrā-just like the skin of a bellows containing air; pituḥ-of the father; putraḥ-the son; yena-by whom; jātaḥ-one is born; saḥ-the father; eva-indeed; saḥ-the son; bharasva-just maintain; putram-your son; duṣmanta-O Mahārāja Duṣmanta; mā-do not; avamaṁsthāḥ-insult; śakuntalām-Śakuntalā.

The voice said: O Mahārāja Duṣmanta, a son actually belongs to his father, whereas the mother is only a container, like the skin of a bellows. According to Vedic injunctions, the father is born as the son. Therefore, maintain your own son and do not insult Śakuntalā.

According to the Vedic injunction ātmā vai putra-nāmāsi, the father becomes the son. The mother is simply like a storekeeper, because the seed of the child is placed in her womb, but it is the father who is responsible for maintaining the son. In Bhagavad-gītā the Lord says that He is the seed-giving father of all living entities (ahaṁ bīja-pradaḥ pitā), and therefore He is responsible for maintaining them. This is also confirmed in the Vedas. Eko bahūnāṁ yo vidadhāti kāmān: although God is one, He maintains all living entities with their necessities for life. The living entities in different forms are sons of the Lord, and therefore the father, the Supreme Lord, supplies them food according to their different bodies. The small ant is supplied a grain of sugar, and the elephant is supplied tons of food, but everyone is able to eat. Therefore there is no question of overpopulation. Because the father, Kṛṣṇa, is fully opulent, there is no scarcity of food, and because there is no scarcity, the propaganda of overpopulation is only a myth. Actually one suffers for want of food when material nature, under the order of the father, refuses to supply him food. It is the living entity's position that determines whether food will be supplied or not. When a diseased person is forbidden to eat, this does not mean that there is a scarcity of food; rather, the diseased person requires the treatment of not being supplied with food. In Bhagavad-gītā (7.10) the Lord also says, bījaṁ māṁ sama-bhūtānām: "I am the seed of all living entities." A particular type of seed is sown within the earth, and then a particular type of tree or plant comes out. The mother resembles the earth, and when a particular type of seed is sown by the father, a particular type of body takes birth.

TEXT 22

reto-dhāḥ putro nayati

naradeva yama-kṣayāt

tvaṁ cāsya dhātā garbhasya

satyam āha śakuntalā

SYNONYMS

retaḥ-dhāḥ-a person who discharges semen; putraḥ-the son; nayati-saves; nara-deva-O King (Mahārāja Duṣmanta); yama-kṣayāt-from punishment by Yamarāja, or from the custody of Yamarāja; tvam-your good self; ca-and; asya-of this child; dhātā-the creator; garbhasya-of the embryo; satyam-truthfully; āha-said; śakuntalā-your wife, Śakuntalā.

O King Duṣmanta, he who discharges semen is the actual father, and his son saves him from the custody of Yamarāja. You are the actual procreator of this child. Indeed, Śakuntalā is speaking the truth.

Upon hearing the omen, Mahārāja Duṣmanta accepted his wife and child. According to Vedic smṛti:

pun-nāmno narakād yasmāt
pitaraṁ trāyate sutaḥ
tasmāt putra iti proktaḥ
svayam eva svayambhuvā

Because a son delivers his father from punishment in the hell called put, the son is called putra. According to this principle, when there is a disagreement between the father and mother, it is the father, not the mother, who is delivered by the son. But if the wife is faithful and firmly adherent to her husband, when the father is delivered the mother is also delivered. Consequently, there is no such thing as divorce in the Vedic literature. A wife is always trained to be chaste and faithful to her husband, for this helps her achieve deliverance from any abominable material condition. This verse clearly says, putro nayati naradeva yama-kṣayāt: "The son saves his father from the custody of Yamarāja." It never says, putro nayati mātaram: "The son saves his mother." The seed-giving father is delivered, not the storekeeper mother. Consequently, husband and wife should not separate under any condition, for if they have a child whom they raise to be a Vaiṣṇava, he can save both the father and mother from the custody of Yamarāja and punishment in hellish life.

TEXT 23

pitary uparate so 'pi

cakravartī mahā-yaśāḥ

mahimā gīyate tasya

harer aṁśa-bhuvo bhuvi

SYNONYMS

pitari-after his father; uparate-passed away; saḥ-the King's son; api-also; cakravartī-the emperor; mahā-yaśāḥ-very famous; mahimā-glories; gīyate-are glorified; tasya-his; hareḥ-of the Supreme Personality of Godhead; aṁśa-bhuvaḥ-a partial representation; bhuvi-upon this earth.

Śukadeva Gosvāmī said: When Mahārāja Duṣmanta passed away from this earth, his son became the emperor of the world, the proprietor of the seven islands. He is referred to as a partial representation of the Supreme Personality of Godhead in this world.

In Bhagavad-gītā (10.41) it is said:

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo 'ṁśa-sambhavam

Anyone extraordinarily powerful must be considered a partial representation of the opulence of the Supreme Godhead. Therefore when the son of Mahārāja Duṣmanta became the emperor of the entire world, he was celebrated in this way.

TEXTS 24–26

cakraṁ dakṣiṇa-haste 'sya

padma-kośo 'sya pādayoḥ

īje mahābhiṣekeṇa

so 'bhiṣikto 'dhirāḍ vibhuḥ

pañca-pañcāśatā medhyair

gaṅgāyām anu vājibhiḥ

māmateyaṁ purodhāya

yamunām anu ca prabhuḥ

aṣṭa-saptati-medhyāśvān

babandha pradadad vasu

bharatasya hi dauṣmanter

agniḥ sācī-guṇe citaḥ

sahasraṁ badvaśo yasmin

brāhmaṇā gā vibhejire

SYNONYMS

cakram-the mark of Kṛṣṇa's disc; dakṣiṇa-haste-on the palm of the right hand; asya-of him (Bharata); padma-kośaḥ-the mark of the whorl of a lotus; asya-of him; pādayoḥ-on the soles of the feet; īje-worshiped the Supreme Personality of Godhead; mahā-abhiṣekeṇa-by a grand Vedic ritualistic ceremony; saḥ-he (Mahārāja Bharata); abhiṣiktaḥ-being promoted; adhirāṭ-to the topmost position of a ruler; vibhuḥ-the master of everything; pañca-pañcāśatā-fifty-five; medhyaiḥ-fit for sacrifices; gaṅgāyām anu-from the mouth of the Ganges to the source; vājibhiḥ-with horses; māmateyam-the great sage Bhṛgu; purodhāya-making him the great priest; yamunām-on the bank of the Yamunā; anu-in regular order; ca-also; prabhuḥ-the supreme master, Mahārāja Bharata; aṣṭa-saptati-seventy-eight; medhya-aśvān-horses fit for sacrifice; babandha-he bound; pradadat-gave in charity; vasu-riches; bharatasya-of Mahārāja Bharata; hi-indeed; dauṣmanteḥ-the son of Mahārāja Duṣmanta; agniḥ-the sacrificial fire; sācī-guṇe-on an excellent site; citaḥ-established; sahasram-thousands; badvaśaḥ-by the number of one badva (one badva equals 13,084); yasmin-in which sacrifices; brāhmaṇāḥ-all the brāhmaṇas present; gāḥ-the cows; vibhejire-received their respective share.

Mahārāja Bharata, the son of Duṣmanta, had the mark of Lord Kṛṣṇa's disc on the palm of his right hand, and he had the mark of a lotus whorl on the soles of his feet. By worshiping the Supreme Personality of Godhead with a grand ritualistic ceremony, he became the emperor and master of the entire world. Then, under the priesthood of Māmateya, Bhṛgu Muni, he performed fifty-five horse sacrifices on the bank of the Ganges, beginning from its mouth and ending at its source, and seventy-eight horse sacrifices on the bank of the Yamunā, beginning from the confluence at Prayāga and ending at the source. He established the sacrificial fire on an excellent site, and he distributed great wealth to the brāhmaṇas. Indeed, he distributed so many cows that each of thousands of brāhmaṇas had one badva [13,084] as his share.

As indicated here by the words dauṣmanter agniḥ sācī-guṇe citaḥ, Bharata, the son of Mahārāja Duṣmanta, arranged for many ritualistic ceremonies all over the world, especially all over India on the banks of the Ganges and Yamunā, from the mouth to the source, and all such sacrifices were performed in very distinguished places. As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Everyone should engage in the performance of yajña, and the sacrificial fire should be ignited everywhere, the entire purpose being to make people happy, prosperous and progressive in spiritual life. Of course, these things were possible before the beginning of Kali-yuga because there were qualified brāhmaṇas who could perform such yajñas. For the present, however, the Brahma-vaivarta Purāṇa enjoins:

aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]

"In this age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting the order of sannyāsa, offering oblations of flesh to the forefathers, and begetting children in the wife of one's brother." In this age, such yajñas as the aśvamedha-yajña and gomedha-yajña are impossible to perform because there are neither sufficient riches nor qualified brāhmaṇas. This verse says, māmateyaṁ purodhāya: Mahārāja Bharata engaged the son of Mamatā, Bhṛgu Muni, to take charge of performing this yajña. Now, however, such brāhmaṇas are impossible to find. Therefore the śāstras recommend, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: those who are intelligent should perform the saṅkīrtana-yajña inaugurated by Lord Śrī Caitanya Mahāprabhu.

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
saṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ

"In this age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtana-yajña." (Bhāg. 11.5.32) Yajña must be performed, for otherwise people will be entangled in sinful activities and will suffer immensely. Therefore the Kṛṣṇa consciousness movement has taken charge of introducing the chanting of Hare Kṛṣṇa all over the world. This Hare Kṛṣṇa movement is also yajña, but without the difficulties involved in securing paraphernalia and qualified brāhmaṇas. This congregational chanting can be performed anywhere and everywhere. If people somehow or other assemble together and are induced to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, all the purposes of yajña will be fulfilled. The first purpose is that there must be sufficient rain, for without rain there cannot be any produce (annād bhavanti bhūtāni parjanyād anna-sambhavaḥ). All our necessities can be produced simply by rainfall (kāmaṁ vavarṣa parjanyaḥ [SB 1.10.4]), and the earth is the original source of all necessities (sarva-kāma-dughā mahī). In conclusion, therefore, in this age of Kali people all over the world should refrain from the four principles of sinful life-illicit sex, meat-eating, intoxication and gambling-and in a pure state of existence should perform the simple yajña of chanting the Hare Kṛṣṇa mahā-mantra. Then the earth will certainly produce all the necessities for life, and people will be happy economically, politically, socially, religiously and culturally. Everything will be in proper order.

TEXT 27

trayas-triṁśac-chataṁ hy aśvān

baddhvā vismāpayan nṛpān

dauṣmantir atyagān māyāṁ

devānāṁ gurum āyayau

SYNONYMS

trayaḥ-three; triṁśat-thirty; śatam-hundred; hi-indeed; aśvān-horses; baddhvā-arresting in the yajña; vismāpayan-astonishing; nṛpān-all other kings; dauṣmantiḥ-the son of Mahārāja Duṣmanta; atyagāt-surpassed; māyām-material opulences; devānām-of the demigods; gurum-the supreme spiritual master; āyayau-achieved.

Bharata, the son of Mahārāja Duṣmanta, bound thirty-three hundred horses for those sacrifices, and thus he astonished all other kings. He surpassed even the opulence of the demigods, for he achieved the supreme spiritual master, Hari.

One who achieves the lotus feet of the Supreme Personality of Godhead certainly surpasses all material wealth, even that of the demigods in the heavenly planets. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. The achievement of the lotus feet of the Supreme Personality of Godhead is the most exalted achievement in life.

TEXT 28

mṛgāñ chukla-dataḥ kṛṣṇān

hiraṇyena parīvṛtān

adāt karmaṇi maṣṇāre

niyutāni caturdaśa

SYNONYMS

mṛgān-first-class elephants; śukla-dataḥ-with very white tusks; kṛṣṇān-with black bodies; hiraṇyena-with gold ornaments; parīvṛtān-completely covered; adāt-give in charity; karmaṇi-in the sacrifice; maṣṇāre-by the name Maṣṇāra, or in the place known as Maṣṇāra; niyutāni-lakhs (one lakh equals one hundred thousand); caturdaśa-fourteen.

When Mahārāja Bharata performed the sacrifice known as Maṣṇāra [or a sacrifice in the place known as Maṣṇāra], he gave in charity fourteen lakhs of excellent elephants with white tusks and black bodies, completely covered with golden ornaments.

TEXT 29

bharatasya mahat karma

na pūrve nāpare nṛpāḥ

naivāpur naiva prāpsyanti

bāhubhyāṁ tridivaṁ yathā

SYNONYMS

bharatasya-of Mahārāja Bharata, the son of Mahārāja Duṣmanta; mahat-very great, exalted; karma-activities; na-neither; pūrve-previously; na-nor; apare-after his time; nṛpāḥ-kings as a class; na-neither; eva-certainly; āpuḥ-attained; na-nor; eva-certainly; prāpsyanti-will get; bāhubhyām-by the strength of his arms; tri-divam-the heavenly planets; yathā-as.

As one cannot approach the heavenly planets simply by the strength of his arms (for who can touch the heavenly planets with his hands?), one cannot imitate the wonderful activities of Mahārāja Bharata. No one could perform such activities in the past, nor will anyone be able to do so in the future.

TEXT 30

kirāta-hūṇān yavanān

pauṇḍrān kaṅkān khaśāñ chakān

abrahmaṇya-nṛpāṁś cāhan

mlecchān dig-vijaye 'khilān

SYNONYMS

kirāta-the black people called Kirātas (mostly the Africans); hūṇān-the Huns, the tribes from the far north; yavanān-the meat-eaters; pauṇḍrān-the Pauṇḍras; kaṅkān-the Kaṅkas; khaśān-the Mongolians; śakān-the Śakas; abrahmaṇya-against the brahminical culture; nṛpān-kings; ca-and; ahan-he killed; mlecchān-such atheists, who had no respect for Vedic civilization; dik-vijaye-while conquering all directions; akhilān-all of them.

When Mahārāja Bharata was on tour, he defeated or killed all the Kirātas, Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, Śakas and the kings who were opposed to the Vedic principles of brahminical culture.

TEXT 31

jitvā purāsurā devān

ye rasaukāṁsi bhejire

deva-striyo rasāṁ nītāḥ

prāṇibhiḥ punar āharat

SYNONYMS

jitvā-conquering; purā-formerly; asurāḥ-the demons; devān-the demigods; ye-all who; rasa-okāṁsi-in the lower planetary system known as Rasātala; bhejire-took shelter; deva-striyaḥ-the wives and daughters of the demigods; rasām-in the lower planetary system; nītāḥ-were brought; prāṇibhiḥ-with their own dear associates; punaḥ-again; āharat-brought back to their original places.

Formerly, after conquering the demigods, all the demons had taken shelter in the lower planetary system known as Rasātala and had brought all the wives and daughters of the demigods there also. Mahārāja Bharata, however, rescued all those women, along with their associates, from the clutches of the demons, and he returned them to the demigods.

TEXT 32

sarvān kāmān duduhatuḥ

prajānāṁ tasya rodasī

samās tri-ṇava-sāhasrīr

dikṣu cakram avartayat

SYNONYMS

sarvān kāmān-all necessities or desirable things; duduhatuḥ-fulfilled; prajānām-of the subjects; tasya-his; rodasī-this earth and the heavenly planets; samāḥ-years; tri-nava-sāhasrīḥ-three times nine thousand (that is, twenty-seven thousand); dikṣu-in all directions; cakram-soldiers or orders; avartayat-circulated.

Mahārāja Bharata provided all necessities for his subjects, both on this earth and in the heavenly planets, for twenty-seven thousand years. He circulated his orders and distributed his soldiers in all directions.

TEXT 33

sa saṁrāḍ loka-pālākhyam

aiśvaryam adhirāṭ śriyam

cakraṁ cāskhalitaṁ prāṇān

mṛṣety upararāma ha

SYNONYMS

saḥ-he (Mahārāja Bharata); saṁrāṭ-the emperor; loka-pāla-ākhyam-known as the ruler of all the lokas, or planets; aiśvaryam-such opulences; adhirāṭ-thoroughly in power; śriyam-kingdom; cakram-soldiers or orders; ca-and; askhalitam-without failure; prāṇān-life or sons and family; mṛṣā-all false; iti-thus; upararāma-ceased to enjoy; ha-in the past.

As the ruler of the entire universe, Emperor Bharata had the opulences of a great kingdom and unconquerable soldiers. His sons and family had seemed to him to be his entire life. But finally he thought of all this as an impediment to spiritual advancement, and therefore he ceased from enjoying it.

Mahārāja Bharata had incomparable opulence in sovereignty, soldiers, sons, daughters and everything for material enjoyment, but when he realized that all such material opulences were useless for spiritual advancement, he retired from material enjoyment. The Vedic civilization enjoins that after a certain age, following in the footsteps of Mahārāja Bharata, one should cease to enjoy material opulences and should take the order of vānaprastha.

TEXT 34

tasyāsan nṛpa vaidarbhyaḥ

patnyas tisraḥ susammatāḥ

jaghnus tyāga-bhayāt putrān

nānurūpā itīrite

SYNONYMS

tasya-of him (Mahārāja Bharata); āsan-there were; nṛpa-O King (Mahārāja Parīkṣit); vaidarbhyaḥ-daughters of Vidarbha; patnyaḥ-wives; tisraḥ-three; su-sammatāḥ-very pleasing and suitable; jaghnuḥ-killed; tyāga-bhayāt-fearing rejection; putrān-their sons; na anurūpāḥ-not exactly like the father; iti-like this; īrite-considering.

O King Parīkṣit, Mahārāja Bharata had three pleasing wives, who were daughters of the King of Vidarbha. When all three of them bore children who did not resemble the King, these wives thought that he would consider them unfaithful queens and reject them, and therefore they killed their own sons.

TEXT 35

tasyaivaṁ vitathe vaṁśe

tad-arthaṁ yajataḥ sutam

marut-stomena maruto

bharadvājam upādaduḥ

SYNONYMS

tasya-his (Mahārāja Bharata's); evam-thus; vitathe-being baffled; vaṁśe-in generating progeny; tat-artham-to get sons; yajataḥ-performing sacrifices; sutam-a son; marut-stomena-by performing a marut-stoma sacrifice; marutaḥ-the demigods named the Maruts; bharadvājam-Bharadvāja; upādaduḥ-presented.

The King, his attempt for progeny frustrated in this way, performed a sacrifice named marut-stoma to get a son. The demigods known as the Maruts, being fully satisfied with him, then presented him a son named Bharadvāja.

TEXT 36

antarvatnyāṁ bhrātṛ-patnyāṁ

maithunāya bṛhaspatiḥ

pravṛtto vārito garbhaṁ

śaptvā vīryam upāsṛjat

SYNONYMS

antaḥ-vatnyām-pregnant; bhrātṛ-patnyām-with the brother's wife; maithunāya-desiring sexual enjoyment; bṛhaspatiḥ-the demigod named Bṛhaspati; pravṛttaḥ-so inclined; vāritaḥ-when forbidden to do so; garbham-the son within the abdomen; śaptvā-by cursing; vīryam-semen; upāsṛjat-discharged.

When the demigod named Bṛhaspati was attracted by his brother's wife, Mamatā, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbid this, but Bṛhaspati cursed him and forcibly discharged semen into the womb of Mamatā.

The sex impulse is so strong in this material world that even Bṛhaspati, who is supposed to be the priest of the demigods and a very learned scholar, wanted to have a sexual relationship with his brother's pregnant wife. This can happen even in the society of the higher demigods, so what to speak of human society? The sex impulse is so strong that it can agitate even a learned personality like Bṛhaspati.

TEXT 37

taṁ tyaktu-kāmāṁ mamatāṁ

bhartus tyāga-viśaṅkitām

nāma-nirvācanaṁ tasya

ślokam enaṁ surā jaguḥ

SYNONYMS

tam-that newly born baby; tyaktu-kāmām-who was trying to avoid; mamatām-unto Mamatā; bhartuḥ tyāga-viśaṅkitām-very much afraid of being forsaken by her husband because of giving birth to an illegitimate son; nāma-nirvācanam-a name-giving ceremony, or nāma-karaṇa; tasya-to the child; ślokam-verse; enam-this; surāḥ-the demigods; jaguḥ-enunciated.

Mamatā very much feared being forsaken by her husband for giving birth to an illegitimate son, and therefore she considered giving up the child. But then the demigods solved the problem by enunciating a name for the child.

According to Vedic scripture, whenever a child is born there are some ceremonies known as jāta-karma and nāma-karaṇa, in which learned brāhmaṇas, immediately after the birth of the child, make a horoscope according to astrological calculations. But the child to which Mamatā gave birth was begotten by Bṛhaspati irreligiously, for although Mamatā was the wife of Utathya, Bṛhaspati made her pregnant by force. Therefore Bṛhaspati became bhartā. According to Vedic culture, a wife is considered the property of her husband, and a son born by illicit sex is called dvāja. The common word still current in Hindu society for such a son is doglā, which refers to a son not begotten by the husband of his mother. In such a situation, it is difficult to give the child a name according to proper regulative principles. Mamatā, therefore, was perplexed, but the demigods gave the child the appropriate name Bharadvāja, which indicated that the child born illegitimately should be maintained by both Mamatā and Bṛhaspati.

TEXT 38

mūḍhe bhara dvājam imaṁ

bhara dvājaṁ bṛhaspate

yātau yad uktvā pitarau

bharadvājas tatas tv ayam

SYNONYMS

mūḍhe-O foolish woman; bhara-just maintain; dvājam-although born by an illicit connection between two; imam-this child; bhara-maintain; dvājam-although born by an illicit connection between two; bṛhaspate-O Bṛhaspati; yātau-left; yat-because; uktvā-having said; pitarau-both the father and mother; bharadvājaḥ-by the name Bharadvāja; tataḥ-thereafter; tu-indeed; ayam-this child.

Bṛhaspati said to Mamatā, "You foolish woman, although this child was born from the wife of one man through the semen discharged by another, you should maintain him." Upon hearing this, Mamatā replied, "O Bṛhaspati, you maintain him!" After speaking in this way, Bṛhaspati and Mamatā both left. Thus the child was known as Bharadvāja.

TEXT 39

codyamānā surair evaṁ

matvā vitatham ātmajam

vyasṛjan maruto 'bibhran

datto 'yaṁ vitathe 'nvaye

SYNONYMS

codyamānā-although Mamatā was encouraged (to maintain the child); suraiḥ-by the demigods; evam-in this way; matvā-considering; vitatham-purposeless; ātmajam-her own child; vyasṛjat-rejected; marutaḥ-the demigods known as the Maruts; abibhran-maintained (the child); dattaḥ-the same child was given; ayam-this; vitathe-was disappointed; anvaye-when the dynasty of Mahārāja Bharata.

Although encouraged by the demigods to maintain the child, Mamatā considered him useless because of his illicit birth, and therefore she left him. Consequently, the demigods known as the Maruts maintained the child, and when Mahārāja Bharata was disappointed for want of a child, this child was given to him as his son.

From this verse it is understood that those who are rejected from the higher planetary system are given a chance to take birth in the most exalted families on this planet earth.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Pūru."

Chapter Twenty-one

The Dynasty of Bharata

This Twenty-first Chapter describes the dynasty born from Mahārāja Bharata, the son of Mahārāja Duṣmanta, and it also describes the glories of Rantideva, Ajamīḍha and others.

The son of Bharadvāja was Manyu, and Manyu's sons were Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, Nara had a son named Saṅkṛti, who had two sons, named Guru and Rantideva. As an exalted devotee, Rantideva saw every living entity in relationship with the Supreme Personality of Godhead, and therefore he completely engaged his mind, his words and his very self in the service of the Supreme Lord and His devotees. Rantideva was so exalted that he would sometimes give away his own food in charity, and he and his family would fast. Once, after Rantideva spent forty-eight days fasting, not even drinking water, excellent food made with ghee was brought to him, but when he was about to eat it a brāhmaṇa guest appeared. Rantideva, therefore, did not eat the food, but instead immediately offered a portion of it to the brāhmaṇa. When the brāhmaṇa left and Rantideva was just about to eat the remnants of the food, a śūdra appeared. Rantideva therefore divided the remnants between the śūdra and himself. Again, when he was just about to eat the remnants of the food, another guest appeared. Rantideva therefore gave the rest of the food to the new guest and was about to content himself with drinking the water to quench his thirst, but this also was precluded, for a thirsty guest came and Rantideva gave him the water. This was all ordained by the Supreme Personality of Godhead just to glorify His devotee and show how tolerant a devotee is in rendering service to the Lord. The Supreme Personality of Godhead, being extremely pleased with Rantideva, entrusted him with very confidential service. The special power to render the most confidential service is entrusted by the Supreme Personality of Godhead to a pure devotee, not to ordinary devotees.

Garga, the son of Bharadvāja, had a son named Śini, and Śini's son was Gārgya. Although Gārgya was a kṣatriya by birth, his sons became brāhmaṇas. The son of Mahāvīrya was Duritakṣaya, whose sons were of a kṣatriya king, they also achieved the position of brāhmaṇas. The son of Bṛhatkṣatra constructed the city of Hastināpura and was known as Hastī. His sons were Ajamīḍha, Dvimīḍha and Purumīḍha.

From Ajamīḍha came Priyamedha and other brāhmaṇas and also a son named Bṛhadiṣu. The sons, grandsons and further descendants of Bṛhadiṣu were Bṛhaddhanu, Bṛhatkāya, Jayadratha, Viśada and Syenajit. From Syenajit came four sons-Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa. From Rucirāśva came a son named Pāra, whose sons were Pṛthusena and Nīpa, and from Nīpa came one hundred sons. Another son of Nīpa was Brahmadatta. From Brahmadatta came Viṣvaksena; from Viṣvaksena, Udaksena; and from Udaksena, Bhallāṭa.

The son of Dvimīḍha was Yavīnara, and from Yavīnara came many sons and grandsons, such as Kṛtimān, Satyadhṛti, Dṛḍhanemi, Supārśva, Sumati, Sannatimān, Kṛtī, Nīpa, Udgrāyudha, Kṣemya, Suvīra, Ripuñjaya and Bahuratha. Purumīḍha had no sons, but Ajamīḍha, in addition to his other sons, had a son named Nīla, whose son was Śānti. The descendants of Śānti were Suśānti, Puruja, Arka and Bharmyāśva. Bharmyāśva had five sons, one of whom, Mudgala, begot a dynasty of brāhmaṇas. Mudgala had twins-a son, Divodāsa, and a daughter, Ahalyā. From Ahalyā, by her husband, Gautama, Śatānanda was born. The son of Śatānanda was Satyadhṛti, and his son was Śaradvān. Śaradvān's son was known as Kṛpa, and Śaradvān's daughter, known as Kṛpī, became the wife of Droṇācārya.

TEXT 1

śrī-śuka uvāca

vitathasya sutān manyor

bṛhatkṣatro jayas tataḥ

mahāvīryo naro gargaḥ

saṅkṛtis tu narātmajaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; vitathasya-of Vitatha (Bharadvāja), who was accepted in the family of Mahārāja Bharata under special circumstances of disappointment; sutāt-from the son; manyoḥ-named Manyu; bṛhatkṣatraḥ-Bṛhatkṣatra; jayaḥ-Jaya; tataḥ-from him; mahāvīryaḥ-Mahāvīrya; naraḥ-Nara; gargaḥ-Garga; saṅkṛtiḥ-Saṅkṛti; tu-certainly; nara-ātmajaḥ-the son of Nara.

Śukadeva Gosvāmī said: Because Bharadvāja was delivered by the Marut demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from Manyu came five sons-Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, the one known as Nara had a son named Saṅkṛti.

TEXT 2

guruś ca rantidevaś ca

saṅkṛteḥ pāṇḍu-nandana

rantidevasya mahimā

ihāmutra ca gīyate

SYNONYMS

guruḥ-a son named Guru; ca-and; rantidevaḥ ca-and a son named Rantideva; saṅkṛteḥ-from Saṅkṛti; pāṇḍu-nandana-O Mahārāja Parīkṣit, descendant of Pāṇḍu; rantidevasya-of Rantideva; mahimā-the glories; iha-in this world; amutra-and in the next world; ca-also; gīyate-are glorified.

O Mahārāja Parīkṣit, descendant of Pāṇḍu, Saṅkṛti had two sons, named Guru and Rantideva. Rantideva is famous in both this world and the next, for he is glorified not only in human society but also in the society of the demigods.

TEXTS 3–5

viyad-vittasya dadato

labdhaṁ labdhaṁ bubhukṣataḥ

niṣkiñcanasya dhīrasya

sakuṭumbasya sīdataḥ

vyatīyur aṣṭa-catvāriṁśad

ahāny apibataḥ kila

ghṛta-pāyasa-saṁyāvaṁ

toyaṁ prātar upasthitam

kṛcchra-prāpta-kuṭumbasya

kṣut-tṛḍbhyāṁ jāta-vepathoḥ

atithir brāhmaṇaḥ kāle

bhoktu-kāmasya cāgamat

SYNONYMS

viyat-vittasya-of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the sky; dadataḥ-who distributed to others; labdham-whatever he got; labdham-such gains; bubhukṣataḥ-he enjoyed; niṣkiñcanasya-always penniless; dhīrasya-yet very sober; sa-kuṭumbasya-even with his family members; sīdataḥ-suffering very much; vyatīyuḥ-passed by; aṣṭa-catvāriṁśat-forty-eight; ahāni-days; apibataḥ-without even drinking water; kila-indeed; ghṛta-pāyasa-food prepared with ghee and milk; saṁyāvam-varieties of food grains; toyam-water; prātaḥ-in the morning; upasthitam-arrived by chance; kṛcchra-prāpta-undergoing suffering; kuṭumbasya-whose family members; kṣut-tṛḍbhyām-by thirst and hunger; jāta-became; vepathoḥ-trembling; atithiḥ-a guest; brāhmaṇaḥ-a brāhmaṇa; kāle-just at that time; bhoktu-kāmasya-of Rantideva, who desired to eat something; ca-also; āgamat-arrived there.

Rantideva never endeavored to earn anything. He would enjoy whatever he got by the arrangement of providence, but when guests came he would give them everything. Thus he underwent considerable suffering, along with the members of his family. Indeed, he and his family members shivered for want of food and water, yet Rantideva always remained sober. Once, after fasting for forty-eight days, in the morning Rantideva received some water and some foodstuffs made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived.

TEXT 6

tasmai saṁvyabhajat so 'nnam

ādṛtya śraddhayānvitaḥ

hariṁ sarvatra sampaśyan

sa bhuktvā prayayau dvijaḥ

SYNONYMS

tasmai-unto him (the brāhmaṇa); saṁvyabhajat-after dividing, gave his share; saḥ-he (Rantideva); annam-the food; ādṛtya-with great respect; śraddhayā anvitaḥ-and with faith; harim-the Supreme Lord; sarvatra-everywhere, or in the heart of every living being; sampaśyan-conceiving; saḥ-he; bhuktvā-after eating the food; prayayau-left that place; dvijaḥ-the brāhmaṇa.

Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.

Rantideva perceived the presence of the Supreme Personality of Godhead in every living being, but he never thought that because the Supreme Lord is present in every living being, every living being must be God. Nor did he distinguish between one living being and another. He perceived the presence of the Lord both in the brāhmaṇa and in the caṇḍāla. This is the true vision of equality, as confirmed by the Lord Himself in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-nārāyaṇa, or "poor Nārāyaṇa," Rantideva had no reason to give preference to any one person. The idea that because Nārāyaṇa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-nārāyaṇa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Nārāyaṇa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead (hari-sambandhi-vastunaḥ). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Māyāvāda philosophy, is always misleading, and Rantideva would never have accepted it.

TEXT 7

athānyo bhokṣyamāṇasya

vibhaktasya mahīpateḥ

vibhaktaṁ vyabhajat tasmai

vṛṣalāya hariṁ smaran

SYNONYMS

atha-thereafter; anyaḥ-another guest; bhokṣyamāṇasya-who was just about to eat; vibhaktasya-after setting aside the share for the family; mahīpateḥ-of the King; vibhaktam-the food allotted for the family; vyabhajat-he divided and distributed; tasmai-unto him; vṛṣalāya-unto a śūdra; harim-the Supreme Personality of Godhead; smaran-remembering.

Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a śūdra guest arrived. Seeing the śūdra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food.

Because King Rantideva saw everyone as part of the Supreme Personality of Godhead, he never distinguished between the brāhmaṇa and the śūdra, the poor and the rich. Such equal vision is called sama-darśinaḥ (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]). One who has actually realized that the Supreme Personality of Godhead is situated in everyone's heart and that every living being is part of the Lord does not make any distinction between the brāhmaṇa and the śūdra, the poor (daridra) and the rich (dhanī). Such a person sees all living beings equally and treats them equally, without discrimination.

TEXT 8

yāte śūdre tam anyo 'gād

atithiḥ śvabhir āvṛtaḥ

rājan me dīyatām annaṁ

sagaṇāya bubhukṣate

SYNONYMS

yāte-when he went away; śūdre-the śūdra guest; tam-unto the King; anyaḥ-another; agāt-arrived there; atithiḥ-guest; śvabhiḥ āvṛtaḥ-accompanied by dogs; rājan-O King; me-unto me; dīyatām-deliver; annam-eatables; sa-gaṇāya-with my company of dogs; bubhukṣate-hankering for food.

When the śūdra went away, another guest arrived, surrounded by dogs, and said, "O King, I and my company of dogs are very hungry. Please give us something to eat."

TEXT 9

sa ādṛtyāvaśiṣṭaṁ yad

bahu-māna-puraskṛtam

tac ca dattvā namaścakre

śvabhyaḥ śva-pataye vibhuḥ

SYNONYMS

saḥ-he (King Rantideva); ādṛtya-after honoring them; avaśiṣṭam-the food that remained after the brāhmaṇa and śūdra were fed; yat-whatever there was; bahu-māna-puraskṛtam-offering him much respect; tat-that; ca-also; dattvā-giving away; namaḥ-cakre-offered obeisances; śvabhyaḥ-unto the dogs; śva-pataye-unto the master of the dogs; vibhuḥ-the all-powerful King.

With great respect, King Rantideva offered the balance of the food to the dogs and the master of the dogs, who had come as guests. The King offered them all respects and obeisances.

TEXT 10

pānīya-mātram uccheṣaṁ

tac caika-paritarpaṇam

pāsyataḥ pulkaso 'bhyāgād

apo dehy aśubhāya me

SYNONYMS

pānīya-mātram-only the drinking water; uccheṣam-what remained of the food; tat ca-that also; eka-for one; paritarpaṇam-satisfying; pāsyataḥ-when the King was about to drink; pulkasaḥ-a caṇḍāla; abhyāgāt-came there; apaḥ-water; dehi-please give; aśubhāya-although I am a lowborn caṇḍāla; me-to me.

Thereafter, only the drinking water remained, and there was only enough to satisfy one person, but when the King was just about to drink it, a caṇḍāla appeared and said, "O King, although I am lowborn, kindly give me some drinking water."

TEXT 11

tasya tāṁ karuṇāṁ vācaṁ

niśamya vipula-śramām

kṛpayā bhṛśa-santapta

idam āhāmṛtaṁ vacaḥ

SYNONYMS

tasya-of him (the caṇḍāla); tām-those; karuṇām-pitiable; vācam-words; niśamya-hearing; vipula-very much; śramām-fatigued; kṛpayā-out of compassion; bhṛśa-santaptaḥ-very much aggrieved; idam-these; āha-spoke; amṛtam-very sweet; vacaḥ-words.

Aggrieved at hearing the pitiable words of the poor fatigued caṇḍāla, Mahārāja Rantideva spoke the following nectarean words.

Mahārāja Rantideva's words were like amṛta, or nectar, and therefore, aside from rendering bodily service to an aggrieved person, by his words alone the King could save the life of anyone who might hear him.

TEXT 12

na kāmaye 'haṁ gatim īśvarāt parām

aṣṭarddhi-yuktām apunar-bhavaṁ vā

ārtiṁ prapadye 'khila-deha-bhājām

antaḥ-sthito yena bhavanty aduḥkhāḥ

SYNONYMS

na-not; kāmaye-desire; aham-I; gatim-destination; īśvarāt-from the Supreme Personality of Godhead; parām-great; aṣṭa-ṛddhi-yuktām-composed of the eight kinds of mystic perfection; apunaḥ-bhavam-cessation of repeated birth (liberation, salvation); vā-either; ārtim-sufferings; prapadye-I accept; akhila-deha-bhājām-of all living entities; antaḥ-sthitaḥ-staying among them; yena-by which; bhavanti-they become; aduḥkhāḥ-without distress.

I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering.

Vāsudeva Datta made a similar statement to Śrī Caitanya Mahāprabhu, requesting the Lord to liberate all living entities in His presence. Vāsudeva Datta submitted that if they were unfit to be liberated, he himself would take all their sinful reactions and suffer personally so that the Lord might deliver them. A Vaiṣṇava is therefore described as being para-duḥkha-duḥkhī, very much aggrieved by the sufferings of others. As such, a Vaiṣṇava engages in activities for the real welfare of human society.

TEXT 13

kṣut-tṛṭ-śramo gātra-paribhramaś ca

dainyaṁ klamaḥ śoka-viṣāda-mohāḥ

sarve nivṛttāḥ kṛpaṇasya jantor

jijīviṣor jīva-jalārpaṇān me

SYNONYMS

kṣut-from hunger; tṛṭ-and thirst; śramaḥ-fatigue; gātra-paribhramaḥ-trembling of the body; ca-also; dainyam-poverty; klamaḥ-distress; śoka-lamentation; viṣāda-moroseness; mohāḥ-and bewilderment; sarve-all of them; nivṛttāḥ-finished; kṛpaṇasya-of the poor; jantoḥ-living entity (the caṇḍāla); jijīviṣoḥ-desiring to live; jīva-maintaining life; jala-water; arpaṇāt-by delivering; me-mine.

By offering my water to maintain the life of this poor caṇḍāla, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation and illusion.

TEXT 14

iti prabhāṣya pānīyaṁ

mriyamāṇaḥ pipāsayā

pulkasāyādadād dhīro

nisarga-karuṇo nṛpaḥ

SYNONYMS

iti-thus; prabhāṣya-giving his statement; pānīyam-drinking water; mriyamāṇaḥ-although on the verge of death; pipāsayā-because of thirst; pulkasāya-unto the low-class caṇḍāla; adadāt-delivered; dhīraḥ-sober; nisarga-karuṇaḥ-by nature very kind; nṛpaḥ-the King.

Having spoken thus, King Rantideva, although on the verge of death because of thirst, gave his own portion of water to the caṇḍāla without hesitation, for the King was naturally very kind and sober.

TEXT 15

tasya tribhuvanādhīśāḥ

phaladāḥ phalam icchatām

ātmānaṁ darśayāṁ cakrur

māyā viṣṇu-vinirmitāḥ

SYNONYMS

tasya-before him (King Rantideva); tri-bhuvana-adhīśāḥ-the controllers of the three worlds (demigods like Brahmā and Śiva); phaladāḥ-who can bestow all fruitive results; phalam icchatām-of persons who desire material benefit; ātmānam-their own identities; darśayām cakruḥ-manifested; māyāḥ-the illusory energy; viṣṇu-by Lord Viṣṇu; vinirmitāḥ-created.

Demigods like Lord Brahmā and Lord Śiva, who can satisfy all materially ambitious men by giving them the rewards they desire, then manifested their own identities before King Rantideva, for it was they who had presented themselves as the brāhmaṇa, śūdra, caṇḍāla and so on.

TEXT 16

sa vai tebhyo namaskṛtya

niḥsaṅgo vigata-spṛhaḥ

vāsudeve bhagavati

bhaktyā cakre manaḥ param

SYNONYMS

saḥ-he (King Rantideva); vai-indeed; tebhyaḥ-unto Lord Brahmā, Lord Śiva and the other demigods; namaḥ-kṛtya-offering obeisances; niḥsaṅgaḥ-with no ambition to take any benefit from them; vigata-spṛhaḥ-completely free from desires for material possessions; vāsudeve-unto Lord Vāsudeva; bhagavati-the Supreme Lord; bhaktyā-by devotional service; cakre-fixed; manaḥ-the mind; param-as the ultimate goal of life.

King Rantideva had no ambition to enjoy material benefits from the demigods. He offered them obeisances, but because he was factually attached to Lord Viṣṇu, Vāsudeva, the Supreme Personality of Godhead, he fixed his mind at Lord Viṣṇu's lotus feet.

Śrīla Narottama dāsa Ṭhākura has sung:

anya devāśraya nāi, tomāre kahinu bhāi,
ei bhakti parama karaṇa

If one wants to become a pure devotee of the Supreme Lord, one should not hanker to take benedictions from the demigods. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: those befooled by the illusion of the material energy worship gods other than the Supreme Personality of Godhead. Therefore, although Rantideva was personally able to see Lord Brahmā and Lord Śiva, he did not hanker to take material benefits from them. Rather, he fixed his mind upon Lord Vāsudeva and rendered devotional service unto Him. This is the sign of a pure devotee, whose heart is not adulterated by material desires.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

TEXT 17

īśvarālambanaṁ cittaṁ

kurvato 'nanya-rādhasaḥ

māyā guṇa-mayī rājan

svapnavat pratyalīyata

SYNONYMS

īśvara-ālambanam-completely taking shelter at the lotus feet of the Supreme Lord; cittam-his consciousness; kurvataḥ-fixing; ananya-rādhasaḥ-for Rantideva, who was undeviating and desired nothing other than to serve the Supreme Lord; māyā-the illusory energy; guṇa-mayī-consisting of the three modes of nature; rājan-O Mahārāja Parīkṣit; svapna-vat-like a dream; pratyalīyata-merged.

O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord's illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream.

As it is said:

kṛṣṇa--sūrya-sama; māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā. The Lord Himself says in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." If one wants to be free from the influence of māyā, the illusory energy, one must become Kṛṣṇa conscious and always keep Kṛṣṇa prominent within the core of his heart. In Bhagavad-gītā (9.34) the Lord advises that one always think of Him (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru). In this way, by always being Kṛṣṇa-minded or Kṛṣṇa conscious, one can surpass the influence of māyā (māyām etāṁ taranti te [Bg. 7.14]). Because Rantideva was Kṛṣṇa conscious, he was not under the influence of the illusory energy. The word svapnavat is significant in this connection. Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one's dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.

TEXT 18

tat-prasaṅgānubhāvena

rantidevānuvartinaḥ

abhavan yoginaḥ sarve

nārāyaṇa-parāyaṇāḥ

SYNONYMS

tat-prasaṅga-anubhāvena-because of associating with King Rantideva (when talking with him about bhakti-yoga); rantideva-anuvartinaḥ-the followers of King Rantideva (that is, his servants, his family members, his friends and others); abhavan-became; yoginaḥ-first-class mystic yogīs, or bhakti-yogīs; sarve-all of them; nārāyaṇa-parāyaṇāḥ-devotees of the Supreme Personality of Godhead, Nārāyaṇa.

All those who followed the principles of King Rantideva were totally favored by his mercy and became pure devotees, attached to the Supreme Personality of Godhead, Nārāyaṇa. Thus they all became the best of yogis.

The best yogīs or mystics are the devotees, as confirmed by the Lord Himself in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The best yogī is he who constantly thinks of the Supreme Personality of Godhead within the core of the heart. Because Rantideva was the king, the chief executive in the state, all the residents of the state became devotees of the Supreme Personality of Godhead, Nārāyaṇa, by the king's transcendental association. This is the influence of a pure devotee. If there is one pure devotee, his association can create hundreds and thousands of pure devotees. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is meritorious in proportion to the number of devotees he has created. A Vaiṣṇava becomes superior not simply by jugglery of words but by the number of devotees he has created for the Lord. Here the word rantidevānuvartinaḥ indicates that Rantideva's officers, friends, relatives and subjects all became first-class Vaiṣṇavas by his association. In other words, Rantideva is confirmed herein to be a first-class devotee, or mahā-bhāgavata. Mahat-sevāṁ dvāram āhur vimukteḥ: [SB 5.5.2] one should render service to such mahātmās, for then one will automatically achieve the goal of liberation. Śrīla Narottama dāsa Ṭhākura has also said, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be liberated by his own effort, but if one becomes subordinate to a pure Vaiṣṇava, the door to liberation is open.

TEXTS 19–20

gargāc chinis tato gārgyaḥ

kṣatrād brahma hy avartata

duritakṣayo mahāvīryāt

tasya trayyāruṇiḥ kaviḥ

puṣkarāruṇir ity atra

ye brāhmaṇa-gatiṁ gatāḥ

bṛhatkṣatrasya putro 'bhūd

dhastī yad-dhastināpuram

SYNONYMS

gargāt-from Garga (another grandson of Bharadvāja); śiniḥ-a son named Śini; tataḥ-from him (Śini); gārgyaḥ-a son named Gārgya; kṣatrāt-although he was a kṣatriya; brahma-the brāhmaṇas; hi-in deed; avartata-became possible; duritakṣayaḥ-a son named Duritakṣaya; mahāvīryāt-from Mahāvīrya (another grandson of Bharadvāja); tasya-his; trayyāruṇiḥ-the son named Trayyāruṇi; kaviḥ-a son named Kavi; puṣkarāruṇiḥ-a son named Puṣkarāruṇi; iti-thus; atra-therein; ye-all of them; brāhmaṇa-gatim-the position of brāhmaṇas; gatāḥ-achieved; bṛhatkṣatrasya-of the grandson of Bharadvāja named Bṛhatkṣatra; putraḥ-the son; abhūt-became; hastī-Hastī; yat-from whom; hastināpuram-the city of Hastināpura (New Delhi) was established.

From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣatriya, there came from him a generation of brahmaṇas. From Mahāvīrya came a son named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura [now New Delhi].

TEXT 21

ajamīḍho dvimīḍhaś ca

purumīḍhaś ca hastinaḥ

ajamīḍhasya vaṁśyāḥ syuḥ

priyamedhādayo dvijāḥ

SYNONYMS

ajamīḍhaḥ-Ajamīḍha; dvimīḍhaḥ-Dvimīḍha; ca-also; purumīḍhaḥ-Purumīḍha; ca-also; hastinaḥ-became the sons of Hastī; ajamīḍhasya-of Ajamīḍha; vaṁśyāḥ-descendants; syuḥ-are; priyamedha-ādayaḥ-headed by Priyamedha; dvijāḥ-brāhmaṇas.

From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas.

This verse gives evidence confirming the statement of Bhagavad-gītā that the orders of society-brāhmaṇa, kṣatriya, vaiśya and śūdra-are calculated in terms of qualities and activities (guṇa-karma-vibhāgaśaḥ). All the descendants of Ajamīḍha, who was a kṣatriya, became brāhmaṇas. This was certainly because of their qualities and activities. Similarly, sometimes the sons of brāhmaṇas or kṣatriyas become vaiśyas (brāhmaṇa-vaiśyatāṁ gatāḥ). When a kṣatriya or brāhmaṇa adopts the occupation or duty of a vaiśya (kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]), he is certainly counted as a vaiśya. On the other hand, if one is born a vaiśya, by his activities he can become a brāhmaṇa. This is confirmed by Nārada Muni. Yasya yal-lakṣaṇaṁ proktam. The members of the varṇas, or social orders-brāhmaṇa, kṣatriya, vaiśya and śūdra-must be ascertained by their symptoms, not by birth. Birth is immaterial; quality is essential.

TEXT 22

ajamīḍhād bṛhadiṣus

tasya putro bṛhaddhanuḥ

bṛhatkāyas tatas tasya

putra āsīj jayadrathaḥ

SYNONYMS

ajamīḍhāt-from Ajamīḍha; bṛhadiṣuḥ-a son named Bṛhadiṣu; tasya-his; putraḥ-son; bṛhaddhanuḥ-Bṛhaddhanu; bṛhatkāyaḥ-Bṛhatkāya; tataḥ-thereafter; tasya-his; putraḥ-son; āsīt-was; jayadrathaḥ-Jayadratha.

From Ajamīḍha came a son named Bṛhadiṣu, from Bṛhadiṣu came a son named Bṛhaddhanu, from Bṛhaddhanu a son named Bṛhatkāya, and from Bṛhatkāya a son named Jayadratha.

TEXT 23

tat-suto viśadas tasya

syenajit samajāyata

rucirāśvo dṛḍhahanuḥ

kāśyo vatsaś ca tat-sutāḥ

SYNONYMS

tat-sutaḥ-the son of Jayadratha; viśadaḥ-Viśada; tasya-the son of Viśada; syenajit-Syenajit; samajāyata-was born; rucirāśvaḥ-Rucirāśva; dṛḍhahanuḥ-Dṛḍhahanu; kāśyaḥ-Kāśya; vatsaḥ-Vatsa; ca-also; tat-sutāḥ-sons of Syenajit.

The son of Jayadratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa.

TEXT 24

rucirāśva-sutaḥ pāraḥ

pṛthusenas tad-ātmajaḥ

pārasya tanayo nīpas

tasya putra-śataṁ tv abhūt

SYNONYMS

rucirāśva-sutaḥ-the son of Rucirāśva; pāraḥ-Pāra; pṛthusenaḥ-Pṛthusena; tat-his; ātmajaḥ-son; pārasya-from Pāra; tanayaḥ-a son; nīpaḥ-Nīpa; tasya-his; putra-śatam-one hundred sons; tu-indeed; abhūt-generated.

The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons.

TEXT 25

sa kṛtvyāṁ śuka-kanyāyāṁ

brahmadattam ajījanat

yogī sa gavi bhāryāyāṁ

viṣvaksenam adhāt sutam

SYNONYMS

saḥ-he (King Nīpa); kṛtvyām-in his wife, Kṛtvī; śuka-kanyāyām-who was the daughter of Śuka; brahmadattam-a son named Brahmadatta; ajījanat-begot; yogī-a mystic yogī; saḥ-that Brahmadatta; gavi-by the name Gau or Sarasvatī; bhāryāyām-in the womb of his wife; viṣvaksenam-Viṣvaksena; adhāt-begot; sutam-a son.

King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogi, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.

The Śuka mentioned here is different from the Śukadeva Gosvāmī who spoke Śrīmad-Bhāgavatam. Śukadeva Gosvāmī, the son of Vyāsadeva, is described in great detail in the Brahma-vaivarta Purāṇa. There it is said that Vyāsadeva maintained the daughter of Jābāli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of māyā. Vyāsadeva then assured the child that he would not be influenced by māyā, but the child did not believe his father, for the father was still attached to his wife and children. Vyāsadeva then went to Dvārakā and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyāsadeva's request, went to Vyāsadeva's cottage, where He assured the child in the womb that he would not be influenced by māyā. Thus assured, the child came out, but he immediately went away as a parivrājakācārya. When the father, very much aggrieved, began to follow his saintly boy, Śukadeva Gosvāmī, the boy created a duplicate Śukadeva, who later entered family life. Therefore, the śuka-kanyā, or daughter of Śukadeva, mentioned in this verse is the daughter of the duplicate or imitation Śukadeva. The original Śukadeva was a lifelong brahmacārī.

TEXT 26

jaigīṣavyopadeśena

yoga-tantraṁ cakāra ha

udaksenas tatas tasmād

bhallāṭo bārhadīṣavāḥ

SYNONYMS

jaigīṣavya-of the great ṛṣi named Jaigīṣavya; upadeśena-by the instruction; yoga-tantram-an elaborate description of the mystic yoga system; cakāra-compiled; ha-in the past; udaksenaḥ-Udaksena; tataḥ-from him (Viṣvaksena); tasmāt-from him (Udaksena); bhallāṭaḥ-a son named Bhallāṭa; bārhadīṣavāḥ-(all of these are known as) descendants of Bṛhadiṣu.

Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the mystic yoga system. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu.

TEXT 27

yavīnaro dvimīḍhasya

kṛtimāṁs tat-sutaḥ smṛtaḥ

nāmnā satyadhṛtis tasya

dṛḍhanemiḥ supārśvakṛt

SYNONYMS

yavīnaraḥ-Yavīnara; dvimīḍhasya-the son of Dvimīḍha; kṛtimān-Kṛtimān; tat-sutaḥ-the son of Yavīnara; smṛtaḥ-is well known; nāmnā-by name; satyadhṛtiḥ-Satyadhṛti; tasya-of him (Satyadhṛti); dṛḍhanemiḥ-Dṛḍhanemi; supārśva-kṛt-the father of Supārśva.

The son of Dvimīḍha was Yavīnara, whose son was Kṛtimān. The son of Kṛtimān was well known as Satyadhṛti. From Satyadhṛti came a son named Dṛḍhanemi, who became the father of Supārśva.

TEXTS 28–29

supārśvāt sumatis tasya

putraḥ sannatimāṁs tataḥ

kṛtī hiraṇyanābhād yo

yogaṁ prāpya jagau sma ṣaṭ

saṁhitāḥ prācyasāmnāṁ vai

nīpo hy udgrāyudhas tataḥ

tasya kṣemyaḥ suvīro 'tha

suvīrasya ripuñjayaḥ

SYNONYMS

supārśvāt-from Supārśva; sumatiḥ-a son named Sumati; tasya putraḥ-his son (Sumati's son); sannatimān-Sannatimān; tataḥ-from him; kṛtī-a son named Kṛtī; hiraṇyanābhāt-from Lord Brahmā; yaḥ-he who; yogam-mystic power; prāpya-getting; jagau-taught; sma-in the past; ṣaṭ-six; saṁhitāḥ-descriptions; prācyasāmnām-of the Prācyasāma verses of the Sāma Veda; vai-indeed; nīpaḥ-Nīpa; hi-indeed; udgrāyudhaḥ-Udgrāyudha; tataḥ-from him; tasya-his; kṣemyaḥ-Kṣemya; suvīraḥ-Suvīra; atha-thereafter; suvīrasya-of Suvīra; ripuñjayaḥ-a son named Ripuñjaya.

From Supārśva came a son named Sumati, from Sumati came Sannatimān, and from Sannatimān came Kṛtī, who achieved mystic power from Brahmā and taught six saṁhitās of the Prācyasāma verses of the Sāma Veda. The son of Kṛtī was Nīpa; the son of Nīpa, Udgrāyudha; the son of Udgrāyudha, Kṣemya; the son of Kṣemya, Suvīra; and the son of Suvīra, Ripuñjaya.

TEXT 30

tato bahuratho nāma

purumīḍho 'prajo 'bhavat

nalinyām ajamīḍhasya

nīlaḥ śāntis tu tat-sutaḥ

SYNONYMS

tataḥ-from him (Ripuñjaya); bahurathaḥ-Bahuratha; nāma-named; purumīḍhaḥ-Purumīḍha, the younger brother of Dvimīḍha; aprajaḥ-sonless; abhavat-became; nalinyām-through Nalinī; ajamīḍhasya-of Ajamīḍha; nīlaḥ-Nīla; śāntiḥ-Śānti; tu-then; tat-sutaḥ-the son of Nīla.

From Ripuñjaya came a son named Bahuratha. Purumīḍha was sonless. Ajamīḍha had a son named Nīla by his wife known as Nalinī, and the son of Nīla was Śānti.

TEXTS 31–33

śānteḥ suśāntis tat-putraḥ

purujo 'rkas tato 'bhavat

bharmyāśvas tanayas tasya

pañcāsan mudgalādayaḥ

yavīnaro bṛhadviśvaḥ

kāmpillaḥ sañjayaḥ sutāḥ

bharmyāśvaḥ prāha putrā me

pañcānāṁ rakṣaṇāya hi

viṣayāṇām alam ime

iti pañcāla-saṁjñitāḥ

mudgalād brahma-nirvṛttaṁ

gotraṁ maudgalya-saṁjñitam

SYNONYMS

śānteḥ-of Śānti; suśāntiḥ-Suśānti; tat-putraḥ-his son; purujaḥ-Puruja; arkaḥ-Arka; tataḥ-from him; abhavat-generated; bharmyāśvaḥ-Bharmyāśva; tanayaḥ-son; tasya-of him; pañca-five sons; āsan-were; mudgala-ādayaḥ-headed by Mudgala; yavīnaraḥ-Yavīnara; bṛhadviśvaḥ-Bṛhadviśva; kāmpillaḥ-Kāmpilla; sañjayaḥ-Sañjaya; sutāḥ-sons; bharmyāśvaḥ-Bharmyāśva; prāha-said; putrāḥ-sons; me-my; pañcānām-of five; rakṣaṇāya-for protection; hi-indeed; viṣayāṇām-of different states; alam-competent; ime-all of them; iti-thus; pañcāla-Pañcāla; saṁjñitāḥ-designated; mudgalāt-from Mudgala; brahma-nirvṛttam-consisting of brāhmaṇas; gotram-a dynasty; maudgalya-Maudgalya; saṁjñitam-so designated.

The son of Śānti was Suśānti, the son of Suśānti was Puruja, and the son of Puruja was Arka. From Arka came Bharmyāśva, and from Bharmyāśva came five sons-Mudgala, Yavīnara, Bṛhadviśva, Kāmpilla and Sañjaya. Bharmyāśva prayed to his sons, "O my sons, please take charge of my five states, for you are quite competent to do so." Thus his five sons were known as the Pañcālas. From Mudgala came a dynasty of brāhmaṇas known as Maudgalya.

TEXT 34

mithunaṁ mudgalād bhārmyād

divodāsaḥ pumān abhūt

ahalyā kanyakā yasyāṁ

śatānandas tu gautamāt

SYNONYMS

mithunam-twins, one male and one female; mudgalāt-from Mudgala; bhārmyāt-the son of Bharmyāśva; divodāsaḥ-Divodāsa; pumān-the male one; abhūt-generated; ahalyā-Ahalyā; kanyakā-the female; yasyām-through whom; śatānandaḥ-Śatānanda; tu-indeed; gautamāt-generated by her husband, Gautama.

Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the female child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gautama, came a son named Śatānanda.

TEXT 35

tasya satyadhṛtiḥ putro

dhanur-veda-viśāradaḥ

śaradvāṁs tat-suto yasmād

urvaśī-darśanāt kila

śara-stambe 'patad reto

mithunaṁ tad abhūc chubham

SYNONYMS

tasya-of him (Śatānanda); satyadhṛtiḥ-Satyadhṛti; putraḥ-a son; dhanuḥ-veda-viśāradaḥ-very expert in the art of archery; śaradvān-Śaradvān; tat-sutaḥ-the son of Satyadhṛti; yasmāt-from whom; urvaśī-darśanāt-simply by seeing the celestial Urvaśī; kila-indeed; śara-stambe-on a clump of śara grass; apatat-fell; retaḥ-semen; mithunam-a male and female; tat abhūt-there were born; śubham-all-auspicious.

The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he discharged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female.

TEXT 36

tad dṛṣṭvā kṛpayāgṛhṇāc

chāntanur mṛgayāṁ caran

kṛpaḥ kumāraḥ kanyā ca

droṇa-patny abhavat kṛpī

SYNONYMS

tat-those twin male and female babies; dṛṣṭvā-seeing; kṛpayā-out of compassion; agṛhṇāt-took; śāntanuḥ-King Śāntanu; mṛgayām-while hunting in the forest; caran-wandering in that way; kṛpaḥ-Kṛpa; kumāraḥ-the male child; kanyā-the female child; ca-also; droṇa-patnī-the wife of Droṇācārya; abhavat-became; kṛpī-named Kṛpī.

While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Bharata."

Chapter Twenty-two

The Descendants of Ajamīḍha

This chapter describes the descendants of Divodāsa. It also describes Jarāsandha, who belonged to the Ṛkṣa dynasty, as well as Duryodhana, Arjuna and others.

The son of Divodāsa was Mitrāyu, who had four sons, one after another-Cyavana, Sudāsa, Sahadeva and Somaka. Somaka had one hundred sons, of whom the youngest was Pṛṣata, from whom Drupada was born. Drupada's daughter was Draupadī, and his sons were headed by Dhṛṣṭadyumna. Dhṛṣṭadyumna's son was Dhṛṣṭaketu.

Another son of Ajamīḍha was named Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa came Kuru, the king of Kurukṣetra. Kuru had four sons-Parīkṣi, Sudhanu, Jahnu and Niṣadha. Among the descendants in the dynasty from Sudhanu were Suhotra, Cyavana, Kṛtī and Uparicara Vasu. The sons of Uparicara Vasu, including Bṛhadratha, Kuśāmba, Matsya, Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty from Bṛhadratha came Kuśāgra, Ṛṣabha, Satyahita, Puṣpavān and Jahu, and from Bṛhadratha through the womb of another wife came Jarāsandha, who was followed by Sahadeva, Somāpi and Śrutaśravā. Parīkṣi, the son of Kuru, had no sons. Among the descendants of Jahnu were Suratha, Vidūratha, Sārvabhauma, Jayasena, Rādhika, Ayutāyu, Akrodhana, Devātithi, Ṛkṣa, Dilīpa and Pratīpa.

The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. When Devāpi retired to the forest, his younger brother Śāntanu became the king. Although Śāntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brāhmaṇas, Śāntanu was ready to return the kingdom to Devāpi, but by the intrigue of Śāntanu's minister, Devāpi became unfit to be king. Therefore Śāntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Devāpi still lives in the village known as Kalāpa-grāma. In this Kali-yuga, when the descendants of Soma known as the candra-vaṁśa (the lunar dynasty) die out, Devāpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of Śāntanu named Gaṅgā gave birth to Bhīṣma, one of the twelve authorities. Two sons named Citrāṅgada and Vicitravīrya were also born from the womb of Satyavatī by the semen of Śāntanu, and Vyāsadeva was born from Satyavatī by the semen of Parāśara, Vyāsadeva instructed the history of the Bhāgavatam to his son Śukadeva. Through the womb of the two wives and the maidservant of Vicitravīrya, Vyāsadeva begot Dhṛtarāṣṭra, Pāṇḍu and Vidura.

Dhṛtarāṣṭra had one hundred sons, headed by Duryodhana, and one daughter named Duḥśalā. Pāṇḍu had five sons, headed by Yudhiṣṭhira, and each of these five sons had one son from Draupadī. The names of these sons of Draupadī were Prativindhya, Śrutasena, Śrutakīrti, Śatānīka and Śrutakarmā. Besides these five sons, by other wives the Pāṇḍavas had many other sons, such as Devaka, Ghaṭotkaca, Sarvagata, Suhotra, Naramitra, Irāvān, Babhruvāhana and Abhimanyu. From Abhimanyu, Mahārāja Parīkṣit was born, and Mahārāja Parīkṣit had four sons-Janamejaya, Śrutasena, Bhīmasena and Ugrasena.

Next Śukadeva Gosvāmī described the future sons of the Pāṇḍu family. From Janamejaya, he said, would come a son named Śatānīka, and following in the dynasty would be Sahasrānīka, Aśvamedhaja, Asīmakṛṣṇa, Nemicakra, Citraratha, Śuciratha, Vṛṣṭimān, Suṣeṇa, Sunītha, Nṛcakṣu, Sukhīnala, Pariplava, Sunaya, Medhāvī, Nṛpañjaya, Dūrva, Timi, Bṛhadratha, Sudāsa, Śatānīka, Durdamana, Mahīnara, Daṇḍapāṇi, Nimi and Kṣemaka.

Śukadeva Gosvāmī then predicted the kings of the māgadha-vaṁśa, or Māgadha dynasty. Sahadeva, the son of Jarāsandha, would beget Mārjāri, and from him would come Śrutaśravā. Subsequently taking birth in the dynasty will be Yutāyu, Niramitra, Sunakṣatra, Bṛhatsena, Karmajit, Sutañjaya, Vipra, Śuci, Kṣema, Suvrata, Dharmasūtra, Sama, Dyumatsena, Sumati, Subala, Sunītha, Satyajit, Viśvajit and Ripuñjaya.

TEXT 1

śrī-śuka uvāca

mitrāyuś ca divodāsāc

cyavanas tat-suto nṛpa

sudāsaḥ sahadevo 'tha

somako jantu-janmakṛt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; mitrāyuḥ-Mitrāyu; ca-and; divodāsāt-was born from Divodāsa; cyavanaḥ-Cyavana; tat-sutaḥ-the son of Mitrāyu; nṛpa-O King; sudāsaḥ-Sudāsa; sahadevaḥ-Sahadeva; atha-thereafter; somakaḥ-Somaka; jantu-janma-kṛt-the father of Jantu.

Śukadeva Gosvāmī said: O King, the son of Divodāsa was Mitrāyu, and from Mitrāyu came four sons, named Cyavana, Sudāsa, Sahadeva and Somaka. Somaka was the father of Jantu.

TEXT 2

tasya putra-śataṁ teṣāṁ

yavīyān pṛṣataḥ sutaḥ

sa tasmād drupado jajñe

sarva-sampat-samanvitaḥ

SYNONYMS

tasya-of him (Somaka); putra-śatam-one hundred sons; teṣām-of all of them; yavīyān-the youngest; pṛṣataḥ-Pṛṣata; sutaḥ-the son; saḥ-he; tasmāt-from him (Pṛṣata); drupadaḥ-Drupada; jajñe-was born; sarva-sampat-with all opulences; samanvitaḥ-decorated.

Somaka had one hundred sons, of whom the youngest was Pṛṣata. From Pṛṣata was born King Drupada, who was opulent in all supremacy.

TEXT 3

drupadād draupadī tasya

dhṛṣṭadyumnādayaḥ sutāḥ

dhṛṣṭadyumnād dhṛṣṭaketur

bhārmyāḥ pāñcālakā ime

SYNONYMS

drupadāt-from Drupada; draupadī-Draupadī, the famous wife of the Pāṇḍavas; tasya-of him (Drupada); dhṛṣṭadyumna-ādayaḥ-headed by Dhṛṣṭadyumna; sutāḥ-sons; dhṛṣṭadyumnāt-from Dhṛṣṭadyumna; dhṛṣṭaketuḥ-the son named Dhṛṣṭaketu; bhārmyāḥ-all descendants of Bharmyāśva; pāñcālakāḥ-they are known as the Pāñcālakas; ime-all of these.

From Mahārāja Drupada, Draupadī was born. Mahārāja Drupada also had many sons, headed by Dhṛṣṭadyumna. From Dhṛṣṭadyumna came a son named Dhṛṣṭaketu. All these personalities are known as descendants of Bharmyāśva or as the dynasty of Pāñcāla.

TEXTS 4–5

yo 'jamīḍha-suto hy anya

ṛkṣaḥ saṁvaraṇas tataḥ

tapatyāṁ sūrya-kanyāyāṁ

kurukṣetra-patiḥ kuruḥ

parīkṣiḥ sudhanur jahnur

niṣadhaś ca kuroḥ sutāḥ

suhotro 'bhūt sudhanuṣaś

cyavano 'tha tataḥ kṛtī

SYNONYMS

yaḥ-who; ajamīḍha-sutaḥ-was a son born from Ajamīḍha; hi-indeed; anyaḥ-another; ṛkṣaḥ-Ṛkṣa; saṁvaraṇaḥ-Saṁvaraṇa; tataḥ-from him (Ṛkṣa); tapatyām-Tapatī; sūrya-kanyāyām-in the womb of the daughter of the sun-god; kurukṣetra-patiḥ-the King of Kurukṣetra; kuruḥ-Kuru was born; parīkṣiḥ sudhanuḥ jahnuḥ niṣadhaḥ ca-Parīkṣi, Sudhanu, Jahnu and Niṣadha; kuroḥ-of Kuru; sutāḥ-the sons; suhotraḥ-Suhotra; abhūt-was born; sudhanuṣaḥ-from Sudhanu; cyavanaḥ-Cyavana; atha-from Suhotra; tataḥ-from him (Cyavana); kṛtī-a son named Kṛtī.

Another son of Ajamīḍha was known as Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa through the womb of his wife, Tapatī, the daughter of the sun-god, came Kuru, the King of Kurukṣetra. Kuru had four sons-Parīkṣi, Sudhanu, Jahnu and Niṣadha. From Sudhanu, Suhotra was born, and from Suhotra, Cyavana. From Cyavana, Kṛtī was born.

TEXT 6

vasus tasyoparicaro

bṛhadratha-mukhās tataḥ

kuśāmba-matsya-pratyagra-

cedipādyāś ca cedipāḥ

SYNONYMS

vasuḥ-a son named Vasu; tasya-of him (Kṛtī); uparicaraḥ-the surname of Vasu; bṛhadratha-mukhāḥ-headed by Bṛhadratha; tataḥ-from him (Vasu); kuśāmba-Kuśāmba; matsya-Matsya; pratyagra-Pratyagra; cedipa-ādyāḥ-Cedipa and others; ca-also; cedi-pāḥ-all of them became rulers of the Cedi state.

The son of Kṛtī was Uparicara Vasu, and among his sons, headed by Bṛhadratha, were Kuśāmba, Matsya, Pratyagra and Cedipa. All the sons of Uparicara Vasu became rulers of the Cedi state.

TEXT 7

bṛhadrathāt kuśāgro 'bhūd

ṛṣabhas tasya tat-sutaḥ

jajñe satyahito 'patyaṁ

puṣpavāṁs tat-suto jahuḥ

SYNONYMS

bṛhadrathāt-from Bṛhadratha; kuśāgraḥ-Kuśāgra; abhūt-a son was born; ṛṣabhaḥ-Ṛṣabha; tasya-of him (Kuśāgra); tat-sutaḥ-his (Ṛṣabha's) son; jajñe-was born; satyahitaḥ-Satyahita; apatyam-offspring; puṣpavān-Puṣpavān; tat-sutaḥ-his (Puṣpavān's) son; jahuḥ-Jahu.

From Bṛhadratha, Kuśāgra was born; from Kuśāgra, Ṛṣabha; and from Ṛṣabha, Satyahita. The son of Satyahita was Puṣpavān, and the son of Puṣpavān was Jahu.

TEXT 8

anyasyām api bhāryāyāṁ

śakale dve bṛhadrathāt

ye mātrā bahir utsṛṣṭe

jarayā cābhisandhite

jīva jīveti krīḍantyā

jarāsandho 'bhavat sutaḥ

SYNONYMS

anyasyām-in another; api-also; bhāryāyām-wife; śakale-parts; dve-two; bṛhadrathāt-from Bṛhadratha; ye-which two parts; mātrā-by the mother; bahiḥ utsṛṣṭe-because of rejection; jarayā-by the demoness named Jarā; ca-and; abhisandhite-when they were joined together; jīva jīva iti-O living entity, be alive; krīḍantyā-playing like that; jarāsandhaḥ-Jarāsandha; abhavat-was generated; sutaḥ-a son.

Through the womb of another wife, Bṛhadratha begot two halves of a son. When the mother saw those two halves she rejected them, but later a she-demon named Jarā playfully joined them and said, "Come to life, come to life!" Thus the son named Jarāsandha was born.

TEXT 9

tataś ca sahadevo 'bhūt

somāpir yac chrutaśravāḥ

parīkṣir anapatyo 'bhūt

suratho nāma jāhnavaḥ

SYNONYMS

tataḥ ca-and from him (Jarāsandha); sahadevaḥ-Sahadeva; abhūt-was born; somāpiḥ-Somāpi; yat-of him (Somāpi); śrutaśravāḥ-a son named Śrutaśravā; parīkṣiḥ-the son of Kuru named Parīkṣi; anapatyaḥ-without any son; abhūt-became; surathaḥ-Suratha; nāma-named; jāhnavaḥ-was the son of Jahnu.

From Jarāsandha came a son named Sahadeva; from Sahadeva, Somāpi; and from Somāpi, Śrutaśravā. The son of Kuru called Parīkṣi had no sons, but the son of Kuru called Jahnu had a son named Suratha.

TEXT 10

tato vidūrathas tasmāt

sārvabhaumas tato 'bhavat

jayasenas tat-tanayo

rādhiko 'to 'yutāyv abhūt

SYNONYMS

tataḥ-from him (Suratha); vidūrathaḥ-a son named Vidūratha; tasmāt-from him (Vidūratha); sārvabhaumaḥ-a son named Sārvabhauma; tataḥ-from him (Sārvabhauma); abhavat-was born; jayasenaḥ-Jayasena; tat-tanayaḥ-the son of Jayasena; rādhikaḥ-Rādhika; ataḥ-and from him (Rādhika); ayutāyuḥ-Ayutāyu; abhūt-was born.

From Suratha came a son named Vidūratha, from whom Sārvabhauma was born. From Sārvabhauma came Jayasena; from Jayasena, Rādhika; and from Rādhika, Ayutāyu.

TEXT 11

tataś cākrodhanas tasmād

devātithir amuṣya ca

ṛkṣas tasya dilīpo 'bhūt

pratīpas tasya cātmajaḥ

SYNONYMS

tataḥ-from him (Ayutāyu); ca-and; akrodhanaḥ-a son named Akrodhana; tasmāt-from him (Akrodhana); devātithiḥ-a son named Devātithi; amuṣya-of him (Devātithi); ca-also; ṛkṣaḥ-Ṛkṣa; tasya-of him (Ṛkṣa); dilīpaḥ-a son named Dilīpa; abhūt-was born; pratīpaḥ-Pratīpa; tasya-of him (Dilīpa); ca-and; ātma-jaḥ-the son.

From Ayutāyu came a son named Akrodhana, and his son was Devātithi. The son of Devātithi was Ṛkṣa, the son of Ṛkṣa was Dilīpa, and the son of Dilīpa was Pratīpa.

TEXTS 12–13

devāpiḥ śāntanus tasya

bāhlīka iti cātmajāḥ

pitṛ-rājyaṁ parityajya

devāpis tu vanaṁ gataḥ

abhavac chāntanū rājā

prāṅ mahābhiṣa-saṁjñitaḥ

yaṁ yaṁ karābhyāṁ spṛśati

jīrṇaṁ yauvanam eti saḥ

SYNONYMS

devāpiḥ-Devāpi; śāntanuḥ-Śāntanu; tasya-of him (Pratīpa); bāhlīkaḥ-Bāhlīka; iti-thus; ca-also; ātma-jāḥ-the sons; pitṛ-rājyam-the father's property, the kingdom; parityajya-rejecting; devāpiḥ-Devāpi, the eldest; tu-indeed; vanam-to the forest; gataḥ-left; abhavat-was; śāntanuḥ-Śāntanu; rājā-the king; prāk-before; mahābhiṣa-Mahābhiṣa; saṁjñitaḥ-most celebrated; yam yam-whomever; karābhyām-with his hands; spṛśati-touched; jīrṇam-although very old; yauvanam-youth; eti-attained; saḥ-he.

The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. Devāpi left the kingdom of his father and went to the forest, and therefore Śāntanu became the king. Śāntanu, who in his previous birth was known as Mahābhiṣa, had the ability to transform anyone from old age to youth simply by touching that person with his hands.

TEXTS 14–15

śāntim āpnoti caivāgryāṁ

karmaṇā tena śāntanuḥ

samā dvādaśa tad-rājye

na vavarṣa yadā vibhuḥ

śāntanur brāhmaṇair uktaḥ

parivettāyam agrabhuk

rājyaṁ dehy agrajāyāśu

pura-rāṣṭra-vivṛddhaye

SYNONYMS

śāntim-youthfulness for sense gratification; āpnoti-one gets; ca-also; eva-indeed; agryām-principally; karmaṇā-by the touch of his hand; tena-because of this; śāntanuḥ-known as Śāntanu; samāḥ-years; dvādaśa-twelve; tat-rājye-in his kingdom; na-not; vavarṣa-sent rain; yadā-when; vibhuḥ-the controller of the rain, namely the King of heaven, Indra; śāntanuḥ-Śāntanu; brāhmaṇaiḥ-by the learned brāhmaṇas; uktaḥ-when advised; parivettā-faulty because of being a usurper; ayam-this; agra-bhuk-enjoying in spite of your elder brother's being present; rājyam-the kingdom; dehi-give; agrajāya-to your elder brother; āśu-immediately; pura-rāṣṭra-of your home and the kingdom; vivṛddhaye-for elevation.

Because the King was able to make everyone happy for sense gratification, primarily by the touch of his hand, his name was Śāntanu. Once, when there was no rainfall in the kingdom for twelve years and the King consulted his learned brahminical advisors, they said, "You are faulty for enjoying the property of your elder brother. For the elevation of your kingdom and home, you should return the kingdom to him."

One cannot enjoy sovereignty or perform an agnihotra-yajña in the presence of one's elder brother, or else one becomes a usurper, known as parivettā.

TEXTS 16–17

evam ukto dvijair jyeṣṭhaṁ

chandayām āsa so 'bravīt

tan-mantri-prahitair viprair

vedād vibhraṁśito girā

veda-vādātivādān vai

tadā devo vavarṣa ha

devāpir yogam āsthāya

kalāpa-grāmam āśritaḥ

SYNONYMS

evam-thus (as above mentioned); uktaḥ-being advised; dvijaiḥ-by the brāhmaṇas; jyeṣṭham-unto his eldest brother, Devāpi; chandayām āsa-requested to take charge of the kingdom; saḥ-he (Devāpi); abravīt-said; tat-mantri-by Śāntanu's minister; prahitaiḥ-instigated; vipraiḥ-by the brāhmaṇas; vedāt-from the principles of the Vedas; vibhraṁśitaḥ-fallen; girā-by such words; veda-vāda-ativādān-words blaspheming the Vedic injunctions; vai-indeed; tadā-at that time; devaḥ-the demigod; vavarṣa-showered rains; ha-in the past; devāpiḥ-Devāpi; yogam āsthāya-accepting the process of mystic yoga; kalāpa-grāmam-the village known as Kalāpa; āśritaḥ-took shelter of (and is living in even now).

When the brāhmaṇas said this, Mahārāja Śāntanu went to the forest and requested his elder brother Devāpi to take charge of the kingdom, for it is the duty of a king to maintain his subjects. Previously, however, Śāntanu's minister Aśvavāra had instigated some brāhmaṇas to induce Devāpi to transgress the injunctions of the Vedas and thus make himself unfit for the post of ruler. The brāhmaṇas deviated Devāpi from the path of the Vedic principles, and therefore when asked by Śāntanu he did not agree to accept the post of ruler. On the contrary, he blasphemed the Vedic principles and therefore became fallen. Under the circumstances, Śāntanu again became the king, and Indra, being pleased, showered rains. Devāpi later took to the path of mystic yoga to control his mind and senses and went to the village named Kalāpagrāma, where he is still living.

TEXTS 18–19

soma-vaṁśe kalau naṣṭe

kṛtādau sthāpayiṣyati

bāhlīkāt somadatto 'bhūd

bhūrir bhūriśravās tataḥ

śalaś ca śāntanor āsīd

gaṅgāyāṁ bhīṣma ātmavān

sarva-dharma-vidāṁ śreṣṭho

mahā-bhāgavataḥ kaviḥ

SYNONYMS

soma-vaṁśe-when the dynasty of the moon-god; kalau-in this age of Kali; naṣṭe-being lost; kṛta-ādau-at the beginning of the next Satya-yuga; sthāpayiṣyati-will reestablish; bāhlīkāt-from Bāhlīka; somadattaḥ-Somadatta; abhūt-generated; bhūriḥ-Bhūri; bhūri-śravāḥ-Bhūriśravā; tataḥ-thereafter; śalaḥ ca-a son named Śala; śāntanoḥ-from Śāntanu; āsīt-generated; gaṅgāyām-in the womb of Gaṅgā, the wife of Śāntanu; bhīṣmaḥ-a son named Bhīṣma; ātmavān-self-realized; sarva-dharma-vidām-of all religious persons; śreṣṭhaḥ-the best; mahā-bhāgavataḥ-an exalted devotee; kaviḥ-and a learned scholar.

After the dynasty of the moon-god comes to an end in this age of Kali, Devāpi, in the beginning of the next Satya-yuga, will reestablish the Soma dynasty in this world. From Bāhlīka [the brother of Śāntanu] came a son named Somadatta, who had three sons, named Bhūri, Bhūriśravā and Śala. From Śāntanu, through the womb of his wife named Gaṅgā, came Bhīṣma, the exalted, self-realized devotee and learned scholar.

TEXT 20

vīra-yūthāgraṇīr yena

rāmo 'pi yudhi toṣitaḥ

śāntanor dāsa-kanyāyāṁ

jajñe citrāṅgadaḥ sutaḥ

SYNONYMS

vīra-yūtha-agraṇīḥ-Bhīṣmadeva, the foremost of all warriors; yena-by whom; rāmaḥ api-even Paraśurāma, the incarnation of God; yudhi-in a fight; toṣitaḥ-was satisfied (when defeated by Bhīṣmadeva); śāntanoḥ-by Śāntanu; dāsa-kanyāyām-in the womb of Satyavatī, who was known as the daughter of a śūdra; jajñe-was born; citrāṅgadaḥ-Citrāṅgada; sutaḥ-a son.

Bhīṣmadeva was the foremost of all warriors. When he defeated Lord Paraśurāma in a fight, Lord Paraśurāma was very satisfied with him. By the semen of Śāntanu in the womb of Satyavatī, the daughter of a fisherman, Citrāṅgada took birth.

Satyavatī was actually the daughter of Uparicara Vasu by the womb of a fisherwoman known as Matsyagarbhā. Later, Satyavatī was raised by a fisherman.

The fight between Paraśurāma and Bhīṣmadeva concerns three daughters of Kāśīrāja-Ambikā, Ambālikā and Ambā-who were forcibly abducted by Bhīṣmadeva, acting on behalf of his brother Vicitravīrya. Ambā thought that Bhīṣmadeva would marry her and became attached to him, but Bhīṣmadeva refused to marry her, for he had taken the vow of brahmacarya. Ambā therefore approached Bhīṣmadeva's military spiritual master, Paraśurāma, who instructed Bhīṣma to marry her. Bhīṣmadeva refused, and therefore Paraśurāma fought with him to force him to accept the marriage. But Paraśurāma was defeated, and he was pleased with Bhīṣma.

TEXTS 21–24

vicitravīryaś cāvarajo

nāmnā citrāṅgado hataḥ

yasyāṁ parāśarāt sākṣād

avatīrṇo hareḥ kalā

veda-gupto muniḥ kṛṣṇo

yato 'ham idam adhyagām

hitvā sva-śiṣyān pailādīn

bhagavān bādarāyaṇaḥ

mahyaṁ putrāya śāntāya

paraṁ guhyam idaṁ jagau

vicitravīryo 'thovāha

kāśīrāja-sute balāt

svayaṁvarād upānīte

ambikāmbālike ubhe

tayor āsakta-hṛdayo

gṛhīto yakṣmaṇā mṛtaḥ

SYNONYMS

vicitravīryaḥ-Vicitravīrya, the son of Śāntanu; ca-and; avarajaḥ-the younger brother; nāmnā-by a Gandharva named Citrāṅgada; citrāṅgadaḥ-Citrāṅgada; hataḥ-was killed; yasyām-in the womb of Satyavatī previous to her marriage to Śāntanu; parāśarāt-by the semen of Parāśara Muni; sākṣāt-directly; avatīrṇaḥ-incarnated; hareḥ-of the Supreme Personality of Godhead; kalā-expansion; veda-guptaḥ-the protector of the Vedas; muniḥ-the great sage; kṛṣṇaḥ-Kṛṣṇa Dvaipāyana; yataḥ-from whom; aham-I (Śukadeva Gosvāmī); idam-this (Śrīmad-Bhāgavatam); adhyagām-studied thoroughly; hitvā-rejecting; sva-śiṣyān-his disciples; paila-ādīn-headed by Paila; bhagavān-the incarnation of the Lord; bādarāyaṇaḥ-Vyāsadeva; mahyam-unto me; putrāya-a son; śāntāya-who was truly controlled from sense gratification; param-the supreme; guhyam-the most confidential; idam-this Vedic literature (Śrīmad-Bhāgavatam); jagau-instructed; vicitravīryaḥ-Vicitravīrya; atha-thereafter; uvāha-married; kāśīrāja-sute-two daughters of Kāśīrāja; balāt-by force; svayaṁvarāt-from the arena of the svayaṁvara; upānīte-being brought; ambikā-ambālike-Ambikā and Ambālikā; ubhe-both of them; tayoḥ-unto them; āsakta-being too attached; hṛdayaḥ-his heart; gṛhītaḥ-being contaminated; yakṣmaṇā-by tuberculosis; mṛtaḥ-he died.

Citrāṅgada, of whom Vicitravīrya was the younger brother, was killed by a Gandharva who was also named Citrāṅgada. Satyavatī, before her marriage to Śāntanu, gave birth to the master authority of the Vedas, Vyāsadeva, known as Kṛṣṇa Dvaipāyana, who was begotten by Parāśara Muni. From Vyāsadeva, I [Śukadeva Gosvāmī] was born, and from him I studied this great work of literature, Śrīmad-Bhāgavatam. The incarnation of Godhead Vedavyāsa, rejecting his disciples, headed by Paila, instructed Śrīmad-Bhāgavatam to me because I was free from all material desires. After Ambikā and Ambālikā, the two daughters of Kāśīrāja, were taken away by force, Vicitravīrya married them, but because he was too attached to these two wives, he had a heart attack and died of tuberculosis.

TEXT 25

kṣetre 'prajasya vai bhrātur

mātrokto bādarāyaṇaḥ

dhṛtarāṣṭraṁ ca pāṇḍuṁ ca

viduraṁ cāpy ajījanat

SYNONYMS

kṣetre-in the wives and maidservant; aprajasya-of Vicitravīrya, who had no progeny; vai-indeed; bhrātuḥ-of the brother; mātrā uktaḥ-being ordered by the mother; bādarāyaṇaḥ-Vedavyāsa; dhṛtarāṣṭram-a son named Dhṛtarāṣṭra; ca-and; pāṇḍum-a son named Pāṇḍu; ca-also; viduram-a son named Vidura; ca-also; api-indeed; ajījanat-begot.

Bādarāyaṇa, Śrī Vyāsadeva, following the order of his mother, Satyavatī, begot three sons, two by the womb of Ambikā and Ambālikā, the two wives of his brother Vicitravīrya, and the third by Vicitravīrya's maidservant. These sons were Dhṛtarāṣṭra, Pāṇḍu and Vidura.

Vicitravīrya died of tuberculosis, and his wives, Ambikā and Ambālikā, had no issue. Therefore, after Vicitravīrya's death, his mother, Satyavatī, who was also the mother of Vyāsadeva, asked Vyāsadeva to beget children through the wives of Vicitravīrya. In those days, the brother of the husband could beget children through the womb of his sister-in-law. This was known as devareṇa sutotpatti. If the husband was somehow unable to beget children, his brother could do so through the womb of his sister-in-law. This devareṇa sutotpatti and the sacrifices of aśvamedha and gomedha are forbidden in the age of Kali.

aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]

"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." (Brahma-vaivarta Purāṇa).

TEXT 26

gāndhāryāṁ dhṛtarāṣṭrasya

jajñe putra-śataṁ nṛpa

tatra duryodhano jyeṣṭho

duḥśalā cāpi kanyakā

SYNONYMS

gāndhāryām-in the womb of Gāndhārī; dhṛtarāṣṭrasya-of Dhṛtarāṣṭra; jajñe-were born; putra-śatam-one hundred sons; nṛpa-O King Parīkṣit; tatra-among the sons; duryodhanaḥ-the son named Duryodhana; jyeṣṭhaḥ-the eldest; duḥśalā-Duḥśalā; ca api-also; kanyakā-one daughter.

Dhṛtarāṣṭra's wife, Gāndhārī, gave birth to one hundred sons and one daughter, O King. The oldest of the sons was Duryodhana, and the daughter's name was Duḥśalā.

TEXTS 27–28

śāpān maithuna-ruddhasya

pāṇḍoḥ kuntyāṁ mahā-rathāḥ

jātā dharmānilendrebhyo

yudhiṣṭhira-mukhās trayaḥ

nakulaḥ sahadevaś ca

mādryāṁ nāsatya-dasrayoḥ

draupadyāṁ pañca pañcabhyaḥ

putrās te pitaro 'bhavan

SYNONYMS

śāpāt-due to being cursed; maithuna-ruddhasya-who had to restrain sexual life; pāṇḍoḥ-of Pāṇḍu; kuntyām-in the womb of Kuntī; mahā-rathāḥ-great heroes; jātāḥ-took birth; dharma-by Mahārāja Dharma, or Dharmarāja; anila-by the demigod controlling the wind; indrebhyaḥ-and by the demigod Indra, the controller of rain; yudhiṣṭhira-Yudhiṣṭhira; mukhāḥ-headed by; trayaḥ-three sons (Yudhiṣṭhira, Bhīma and Arjuna); nakulaḥ-Nakula; sahadevaḥ-Sahadeva; ca-also; mādryām-in the womb of Mādrī; nāsatya-dasrayoḥ-by Nāsatya and Dasra, the Aśvinī-kumāras; draupadyām-in the womb of Draupadī; pañca-five; pañcabhyaḥ-from the five brothers (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva); putrāḥ-sons; te-they; pitaraḥ-uncles; abhavan-became.

Pāṇḍu was restrained from sexual life because of having been cursed by a sage, and therefore his three sons Yudhiṣṭhira, Bhīma and Arjuna were begotten through the womb of his wife, Kuntī, by Dharmarāja, by the demigod controlling the wind, and by the demigod controlling the rain. Pāṇḍu's second wife, Mādrī, gave birth to Nakula and Sahadeva, who were begotten by the two Aśvinī-kumāras. The five brothers, headed by Yudhiṣṭhira, begot five sons through the womb of Draupadī. These five sons were your uncles.

TEXT 29

yudhiṣṭhirāt prativindhyaḥ

śrutaseno vṛkodarāt

arjunāc chrutakīrtis tu

śatānīkas tu nākuliḥ

SYNONYMS

yudhiṣṭhirāt-from Mahārāja Yudhiṣṭhira; prativindhyaḥ-a son named Prativindhya; śrutasenaḥ-Śrutasena; vṛkodarāt-begotten by Bhīma; arjunāt-from Arjuna; śrutakīrtiḥ-a son named Śrutakīrti; tu-indeed; śatānīkaḥ-a son named Śatānīka; tu-indeed; nākuliḥ-of Nakula.

From Yudhiṣṭhira came a son named Prativindhya, from Bhīma a son named Śrutasena, from Arjuna a son named Śrutakīrti, and from Nakula a son named Śatānīka.

TEXTS 30–31

sahadeva-suto rājañ

chrutakarmā tathāpare

yudhiṣṭhirāt tu pauravyāṁ

devako 'tha ghaṭotkacaḥ

bhīmasenād dhiḍimbāyāṁ

kālyāṁ sarvagatas tataḥ

sahadevāt suhotraṁ tu

vijayāsūta pārvatī

SYNONYMS

sahadeva-sutaḥ-the son of Sahadeva; rājan-O King; śrutakarmā-Śrutakarmā; tathā-as well as; apare-others; yudhiṣṭhirāt-from Yudhiṣṭhira; tu-indeed; pauravyām-in the womb of Pauravī; devakaḥ-a son named Devaka; atha-as well as; ghaṭotkacaḥ-Ghaṭotkaca; bhīmasenāt-from Bhīmasena; hiḍimbāyām-in the womb of Hiḍimbā; kālyām-in the womb of Kālī; sarvagataḥ-Sarvagata; tataḥ-thereafter; sahadevāt-from Sahadeva; suhotram-Suhotra; tu-indeed; vijayā-Vijayā; asūta-gave birth to; pārvatī-the daughter of the Himalayan king.

O King, the son of Sahadeva was Śrutakarmā. Furthermore, Yudhiṣṭhira and his brothers begot other sons in other wives. Yudhiṣṭhira begot a son named Devaka through the womb of Pauravī, and Bhīmasena begot a son named Ghaṭotkaca through his wife Hiḍimbā and a son named Sarvagata through his wife Kālī. Similarly, Sahadeva had a son named Suhotra through his wife named Vijayā, who was the daughter of the king of the mountains.

TEXT 32

kareṇumatyāṁ nakulo

naramitraṁ tathārjunaḥ

irāvantam ulupyāṁ vai

sutāyāṁ babhruvāhanam

maṇipura-pateḥ so 'pi

tat-putraḥ putrikā-sutaḥ

SYNONYMS

kareṇumatyām-in the wife named Kareṇumatī; nakulaḥ-Nakula; naramitram-a son named Naramitra; tathā-also; arjunaḥ-Arjuna; irāvantam-Irāvān; ulupyām-in the womb of the Nāga-kanyā named Ulupī; vai-indeed; sutāyām-in the daughter; babhruvāhanam-a son named Babhruvāhana; maṇipura-pateḥ-of the king of Maṇipura; saḥ-he; api-although; tat-putraḥ-the son of Arjuna; putrikā-sutaḥ-the son of his maternal grandfather.

Nakula begot a son named Naramitra through his wife named Kareṇumatī. Similarly, Arjuna begot a son named Irāvān through his wife known as Ulupī, the daughter of the Nāgas, and a son named Babhruvāhana by the womb of the princess of Maṇipura. Babhruvāhana became the adopted son of the king of Maṇipura.

It is to be understood that Pārvatī is the daughter of the king of the very, very old mountainous country known as the Maṇipura state. Five thousand years ago, therefore, when the Pāṇḍavas ruled, Maṇipura existed, as did its king. Therefore this kingdom is a very old, aristocratic Vaiṣṇava kingdom. If this kingdom is organized as a Vaiṣṇava state, this revitalization will be a great success because for five thousand years this state has maintained its identity. If the Vaiṣṇava spirit is revived there, it will be a wonderful place, renowned throughout the entire world. Maṇipuri Vaiṣṇavas are very famous in Vaiṣṇava society. In Vṛndāvana and Navadvīpa there are many temples constructed by the king of Maṇipura. Some of our devotees belong to the Maṇipura state. The Kṛṣṇa consciousness movement, therefore, can be well spread in the state of Maṇipura by the cooperative efforts of the Kṛṣṇa conscious devotees.

TEXT 33

tava tātaḥ subhadrāyām

abhimanyur ajāyata

sarvātirathajid vīra

uttarāyāṁ tato bhavān

SYNONYMS

tava-your; tātaḥ-father; subhadrāyām-in the womb of Subhadrā; abhimanyuḥ-Abhimanyu; ajāyata-was born; sarva-atiratha-jit-a great fighter who could defeat the atirathas; vīraḥ-a great hero; uttarāyām-in the womb of Uttarā; tataḥ-from Abhimanyu; bhavān-your good self.

My dear King Parīkṣit, your father, Abhimanyu, was born from the womb of Subhadrā as the son of Arjuna. He was the conqueror of all atirathas [those who could fight with one thousand charioteers]. From him, by the womb of Uttarā, the daughter of Virāḍrāja, you were born.

TEXT 34

parikṣīṇeṣu kuruṣu

drauṇer brahmāstra-tejasā

tvaṁ ca kṛṣṇānubhāvena

sajīvo mocito 'ntakāt

SYNONYMS

parikṣīṇeṣu-because of being annihilated in the Kurukṣetra war; kuruṣu-the members of the Kuru dynasty, such as Duryodhana; drauṇeḥ-Aśvatthāmā, the son of Droṇācārya; brahmāstra-tejasā-because of the heat of the brahmāstra nuclear weapon; tvam ca-your good self also; kṛṣṇa-anubhāvena-because of the mercy of Lord Kṛṣṇa; sajīvaḥ-with your life; mocitaḥ-released; antakāt-from death.

After the Kuru dynasty was annihilated in the Battle of Kurukṣetra, you also were about to be destroyed by the brahmāstra atomic weapon released by the son of Droṇācārya, but by the mercy of the Supreme Personality of Godhead, Kṛṣṇa, you were saved from death.

TEXT 35

taveme tanayās tāta

janamejaya-pūrvakāḥ

śrutaseno bhīmasena

ugrasenaś ca vīryavān

SYNONYMS

tava-your; ime-all these; tanayāḥ-sons; tāta-my dear King Parīkṣit; janamejaya-Janamejaya; pūrvakāḥ-headed by; śrutasenaḥ-Śrutasena; bhīmasenaḥ-Bhīmasena; ugrasenaḥ-Ugrasena; ca-also; vīryavān-all very powerful.

My dear King, your four sons-Janamejaya, Śrutasena, Bhīmasena and Ugrasena-are very powerful. Janamejaya is the eldest.

TEXT 36

janamejayas tvāṁ viditvā

takṣakān nidhanaṁ gatam

sarpān vai sarpa-yāgāgnau

sa hoṣyati ruṣānvitaḥ

SYNONYMS

janamejayaḥ-the eldest son; tvām-about you; viditvā-knowing; takṣakāt-by the Takṣaka serpent; nidhanam-death; gatam-undergone; sarpān-the snakes; vai-indeed; sarpa-yāga-agnau-in the fire of the sacrifice for killing all the snakes; saḥ-he (Janamejaya); hoṣyati-will offer as a sacrifice; ruṣā-anvitaḥ-because of being very angry.

Because of your death by the Takṣaka snake, your son Janamejaya will be very angry and will perform a sacrifice to kill all the snakes in the world.

TEXT 37

kālaṣeyaṁ purodhāya

turaṁ turaga-medhaṣāṭ

samantāt pṛthivīṁ sarvāṁ

jitvā yakṣyati cādhvaraiḥ

SYNONYMS

kālaṣeyam-the son of Kalaṣa; purodhāya-accepting as the priest; turam-Tura; turaga-medhaṣāṭ-he will be known as Turaga-medhaṣāṭ (a performer of many horse sacrifices); samantāt-including all parts; pṛthivīm-the world; sarvām-everywhere; jitvā-conquering; yakṣyati-will execute sacrifices; ca-and; adhvaraiḥ-by performing aśvamedha-yajñas.

After conquering throughout the world and after accepting Tura, the son of Kalaṣa, as his priest, Janamejaya will perform aśvamedha-yajñas, for which he will be known as Turaga-medhaṣāṭ.

TEXT 38

tasya putraḥ śatānīko

yājñavalkyāt trayīṁ paṭhan

astra-jñānaṁ kriyā-jñānaṁ

śaunakāt param eṣyati

SYNONYMS

tasya-of Janamejaya; putraḥ-the son; śatānīkaḥ-Śatānīka; yājñavalkyāt-from the great sage known as Yājñavalkya; trayīm-the three Vedas (Sāma, Yajur and Ṛg); paṭhan-studying thoroughly; astra-jñānam-the art of military administration; kriyā-jñānam-the art of performing ritualistic ceremonies; śaunakāt-from Śaunaka Ṛṣi; param-transcendental knowledge; eṣyati-will achieve.

The son of Janamejaya known as Śatānīka will learn from Yājñavalkya the three Vedas and the art of performing ritualistic ceremonies. He will also learn the military art from Kṛpācārya and the transcendental science from the sage Śaunaka.

TEXT 39

sahasrānīkas tat-putras

tataś caivāśvamedhajaḥ

asīmakṛṣṇas tasyāpi

nemicakras tu tat-sutaḥ

SYNONYMS

sahasrānīkaḥ-Sahasrānīka; tat-putraḥ-the son of Śatānīka; tataḥ-from him (Sahasrānīka); ca-also; eva-indeed; aśvamedhajaḥ-Aśvamedhaja; asīmakṛṣṇaḥ-Asīmakṛṣṇa; tasya-from him (Aśvamedhaja); api-also; nemicakraḥ-Nemicakra; tu-indeed; tat-sutaḥ-his son.

The son of Śatānīka will be Sahasrānīka, and from him will come the son named Aśvamedhaja. From Aśvamedhaja will come Asīmakṛṣṇa, and his son will be Nemicakra.

TEXT 40

gajāhvaye hṛte nadyā

kauśāmbyāṁ sādhu vatsyati

uktas tataś citrarathas

tasmāc chucirathaḥ sutaḥ

SYNONYMS

gajāhvaye-on the town of Hastināpura (New Delhi); hṛte-being inundated; nadyā-by the river; kauśāmbyām-in the place known as Kauśāmbī; sādhu-duly; vatsyati-will live there; uktaḥ-celebrated; tataḥ-thereafter; citrarathaḥ-Citraratha; tasmāt-from him; śucirathaḥ-Śuciratha; sutaḥ-the son.

When the town of Hastināpura [New Delhi] is inundated by the river, Nemicakra will live in the place known as Kauśāmbī. His son will be celebrated as Citraratha, and the son of Citraratha will be Śuciratha.

TEXT 41

tasmāc ca vṛṣṭimāṁs tasya

suṣeṇo 'tha mahīpatiḥ

sunīthas tasya bhavitā

nṛcakṣur yat sukhīnalaḥ

SYNONYMS

tasmāt-from him (Śuciratha); ca-also; vṛṣṭimān-the son known as Vṛṣṭimān; tasya-his (son); suṣeṇaḥ-Suṣeṇa; atha-thereafter; mahī-patiḥ-the emperor of the whole world; sunīthaḥ-Sunītha; tasya-his; bhavitā-will be; nṛcakṣuḥ-his son, Nṛcakṣu; yat-from him; sukhīnalaḥ-Sukhīnala.

From Śuciratha will come the son named Vṛṣṭimān, and his son, Suṣeṇa, will be the emperor of the entire world. The son of Suṣeṇa will be Sunītha, his son will be Nṛcakṣu, and from Nṛcakṣu will come a son named Sukhīnala.

TEXT 42

pariplavaḥ sutas tasmān

medhāvī sunayātmajaḥ

nṛpañjayas tato dūrvas

timis tasmāj janiṣyati

SYNONYMS

pariplavaḥ-Pariplava; sutaḥ-the son; tasmāt-from him (Pariplava); medhāvī-Medhāvī; sunaya-ātmajaḥ-the son of Sunaya; nṛpañjayaḥ-Nṛpañjaya; tataḥ-from him; dūrvaḥ-Dūrva; timiḥ-Timi; tasmāt-from him; janiṣyati-will take birth.

The son of Sukhīnala will be Pariplava, and his son will be Sunaya. From Sunaya will come a son named Medhāvī; from Medhāvī, Nṛpañjaya; from Nṛpañjaya, Dūrva; and from Dūrva, Timi.

TEXT 43

timer bṛhadrathas tasmāc

chatānīkaḥ sudāsajaḥ

śatānīkād durdamanas

tasyāpatyaṁ mahīnaraḥ

SYNONYMS

timeḥ-of Timi; bṛhadrathaḥ-Bṛhadratha; tasmāt-from him (Bṛhadratha); śatānīkaḥ-Śatānīka; sudāsa-jaḥ-the son of Sudāsa; śatānīkāt-from Śatānīka; durdamanaḥ-a son named Durdamana; tasya apatyam-his son; mahīnaraḥ-Mahīnara.

From Timi will come Bṛhadratha; from Bṛhadratha, Sudāsa; and from Sudāsa, Śatānīka. From Śatānīka will come Durdamana, and from him will come a son named Mahīnara.

TEXTS 44–45

daṇḍapāṇir nimis tasya

kṣemako bhavitā yataḥ

brahma-kṣatrasya vai yonir

vaṁśo devarṣi-satkṛtaḥ

kṣemakaṁ prāpya rājānaṁ

saṁsthāṁ prāpsyati vai kalau

atha māgadha-rājāno

bhāvino ye vadāmi te

SYNONYMS

daṇḍapāṇiḥ-Daṇḍapāṇi; nimiḥ-Nimi; tasya-from him (Mahīnara); kṣemakaḥ-a son named Kṣemaka; bhavitā-will take birth; yataḥ-from whom (Nimi); brahma-kṣatrasya-of brāhmaṇas and kṣatriyas; vai-indeed; yoniḥ-the source; vaṁśaḥ-the dynasty; deva-ṛṣi-satkṛtaḥ-respected by great saintly persons and demigods; kṣemakam-King Kṣemaka; prāpya-up to this point; rājānam-the monarch; saṁsthām-an end to them; prāpsyati-there will be; vai-indeed; kalau-in this Kali-yuga; atha-thereafter; māgadha-rājānaḥ-the kings in the Māgadha dynasty; bhāvinaḥ-the future; ye-all those who; vadāmi-I shall explain; te-unto you.

The son of Mahīnara will be Daṇḍapāṇi, and his son will be Nimi, from whom King Kṣemaka will be born. I have now described to you the moon-god's dynasty, which is the source of brāhmaṇas and kṣatriyas and is worshiped by demigods and great saints. In this Kali-yuga, Kṣemaka will be the last monarch. Now I shall describe to you the future of the Māgadha dynasty. Please listen.

TEXTS 46–48

bhavitā sahadevasya

mārjārir yac chrutaśravāḥ

tato yutāyus tasyāpi

niramitro 'tha tat-sutaḥ

sunakṣatraḥ sunakṣatrād

bṛhatseno 'tha karmajit

tataḥ sutañjayād vipraḥ

śucis tasya bhaviṣyati

kṣemo 'tha suvratas tasmād

dharmasūtraḥ samas tataḥ

dyumatseno 'tha sumatiḥ

subalo janitā tataḥ

SYNONYMS

bhavitā-will take birth; sahadevasya-the son of Sahadeva; mārjāriḥ-Mārjāri; yat-his son; śrutaśravāḥ-Śrutaśravā; tataḥ-from him; yutāyuḥ-Yutāyu; tasya-his son; api-also; niramitraḥ-Niramitra; atha-thereafter; tat-sutaḥ-his son; sunakṣatraḥ-Sunakṣatra; sunakṣatrāt-from Sunakṣatra; bṛhatsenaḥ-Bṛhatsena; atha-from him; karmajit-Karmajit; tataḥ-from him; sutañjayāt-from Sutañjaya; vipraḥ-Vipra; śuciḥ-a son named Śuci; tasya-from him; bhaviṣyati-will take birth; kṣemaḥ-a son named Kṣema; atha-thereafter; suvrataḥ-a son named Suvrata; tasmāt-from him; dharmasūtraḥ-Dharmasūtra; samaḥ-Sama; tataḥ-from him; dyumatsenaḥ-Dyumatsena; atha-thereafter; sumatiḥ-Sumati; subalaḥ-Subala; janitā-will take birth; tataḥ-thereafter.

Sahadeva, the son of Jarāsandha, will have a son named Mārjāri. From Mārjāri will come Śrutaśravā; from Śrutaśravā, Yutāyu; and from Yutāyu, Niramitra. The son of Niramitra will be Sunakṣatra, from Sunakṣatra will come Bṛhatsena, and from Bṛhatsena, Karmajit. The son of Karmajit will be Sutañjaya, the son of Sutañjaya will be Vipra, and his son will be Śuci. The son of Śuci will be Kṣema, the son of Kṣema will be Suvrata, and the son of Suvrata will be Dharmasūtra. From Dharmasūtra will come Sama; from Sama, Dyumatsena; from Dyumatsena, Sumati; and from Sumati, Subala.

TEXT 49

sunīthaḥ satyajid atha

viśvajid yad ripuñjayaḥ

bārhadrathāś ca bhūpālā

bhāvyāḥ sāhasra-vatsaram

SYNONYMS

sunīthaḥ-from Subala will come Sunītha; satyajit-Satyajit; atha-from him; viśvajit-from Viśvajit; yat-from whom; ripuñjayaḥ-Ripuñjaya; bārhadrathāḥ-all in the line of Bṛhadratha; ca-also; bhūpālāḥ-all those kings; bhāvyāḥ-will take birth; sāhasra-vatsaram-continuously for one thousand years.

From Subala will come Sunītha; from Sunītha, Satyajit; from Satyajit, Viśvajit; and from Viśvajit, Ripuñjaya. All of these personalities will belong to the dynasty of Bṛhadratha, which will rule the world for one thousand years.

This is the history of a monarchy that began with Jarāsandha and continues for one thousand years as the above-mentioned kings appear on the surface of the globe.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Descendants of Ajamīḍha."

Chapter Twenty-three

The Dynasties of the Sons of Yayāti

In this Twenty-third Chapter the dynasties of Anu, Druhyu, Turvasu and Yadu, as well as the story of Jyāmagha, are described.

The sons of Yayāti's fourth son, Anu, were Sabhānara, Cakṣu and Pareṣṇu. Of these three, the sons and grandsons of Sabhānara were, in succession, Kālanara, Sṛñjaya, Janamejaya, Mahāśāla and Mahāmanā. The sons of Mahāmanā were Uśīnara and Titikṣu. Uśīnara had four sons, namely Śibi, Vara, Kṛmi and Dakṣa. Śibi also had four sons-Vṛṣādarbha, Sudhīra, Madra and Kekaya. The son of Titikṣu was Ruṣadratha, who begot a son named Homa. From Homa came Sutapā and from Sutapā, Bali. In this way the dynasty continued. Begotten by Dīrghatamā in the womb of the wife of Bali were Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra, all of whom became kings.

From Aṅga came Khalapāna, whose dynasty included Diviratha, Dharmaratha and Citraratha, also called Romapāda, one after another. Mahārāja Daśaratha gave in charity one of his daughters, by the name Śāntā, to his friend Romapāda because Romapāda had no sons. Romapāda accepted Śāntā as his daughter, and the great sage Ṛṣyaśṛṅga married her. By the mercy of Ṛṣyaśṛṅga, Romapāda had a son named Caturaṅga. The son of Caturaṅga was Pṛthulākṣa, who had three sons-Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From Bṛhadratha came a son named Bṛhadmanā, whose sons and grandsons in succession were Jayadratha, Vijaya, Dhṛti, Dhṛtavrata, Satkarmā and Adhiratha. Adhiratha accepted the son rejected by Kuntī, namely Karṇa, and Karṇa's son was Vṛṣasena.

The son of Yayāti's third son, Druhyu, was Babhru, whose son and grandsons were Setu, Ārabdha, Gāndhāra, Dharma, Dhṛta, Durmada and Pracetā.

The son of Yayāti's second son, Turvasu, was Vahni, whose seminal dynasty included Bharga, Bhānumān, Tribhānu, Karandhama and Maruta. The childless Maruta accepted Duṣmanta, who belonged to the Pūru dynasty, as his adopted son. Mahārāja Duṣmanta was anxious to have his kingdom returned, and so he went back to the Pūru-vaṁśa.

Of the four sons of Yadu, Sahasrajit was the eldest. The son of Sahasrajit was named Śatajit. He had three sons, of whom one was Haihaya. The sons and grandsons in the dynasty of Haihaya were Dharma, Netra, Kunti, Sohañji, Mahiṣmān, Bhadrasenaka, Dhanaka, Kṛtavīrya, Arjuna, Jayadhvaja, Tālajaṅgha and Vītihotra.

The son of Vītihotra was Madhu, whose eldest son was Vṛṣṇi. Because of Yadu, Madhu and Vṛṣṇi, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. Another son of Yadu was Kroṣṭā, and from him came Vṛjinavān, Svāhita, Viṣadgu, Citraratha, Śaśabindu, Pṛthuśravā, Dharma, Uśanā and Rucaka. Rucaka had five sons, one of whom was known as Jyāmagha. Jyāmagha was sonless, but by the mercy of the demigods his childless wife gave birth to a son named Vidarbha.

TEXT 1

śrī-śuka uvāca

anoḥ sabhānaraś cakṣuḥ

pareṣṇuś ca trayaḥ sutāḥ

sabhānarāt kālanaraḥ

sṛñjayas tat-sutas tataḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; anoḥ-of Anu, the fourth of the four sons of Yayāti; sabhānaraḥ-Sabhānara; cakṣuḥ-Cakṣu; pareṣṇuḥ-Pareṣṇu; ca-also; trayaḥ-three; sutāḥ-sons; sabhānarāt-from Sabhānara; kālanaraḥ-Kālanara; sṛñjayaḥ-Sṛñjaya; tat-sutaḥ-son of Kālanara; tataḥ-thereafter.

Śukadeva Gosvāmī said: Anu, the fourth son of Yayāti, had three sons, named Sabhānara, Cakṣu and Pareṣṇu. O King, from Sabhānara came a son named Kālanara, and from Kālanara came a son named Sṛñjaya.

TEXT 2

janamejayas tasya putro

mahāśālo mahāmanāḥ

uśīnaras titikṣuś ca

mahāmanasa ātmajau

SYNONYMS

janamejayaḥ-Janamejaya; tasya-of him (Janamejaya); putraḥ-a son; mahāśālaḥ-Mahāśāla; mahāmanāḥ-(from Mahāśāla) a son named Mahāmanā; uśīnaraḥ-Uśīnara; titikṣuḥ-Titikṣu; ca-and; mahāmanasaḥ-from Mahāmanā; ātmajau-two sons.

From Sṛñjaya came a son named Janamejaya. From Janamejaya came Mahāśāla; from Mahāśāla, Mahāmanā; and from Mahāmanā two sons, named Uśīnara and Titikṣu.

TEXTS 3–4

śibir varaḥ kṛmir dakṣaś

catvārośīnarātmajāḥ

vṛṣādarbhaḥ sudhīraś ca

madraḥ kekaya ātmavān

śibeś catvāra evāsaṁs

titikṣoś ca ruṣadrathaḥ

tato homo 'tha sutapā

baliḥ sutapaso 'bhavat

SYNONYMS

śibiḥ-Śibi; varaḥ-Vara; kṛmiḥ-Kṛmi; dakṣaḥ-Dakṣa; catvāraḥ-four; uśīnara-ātmajāḥ-the sons of Uśīnara; vṛṣādarbhaḥ-Vṛṣādarbha; sudhīraḥ ca-as well as Sudhīra; madraḥ-Madra; kekayaḥ-Kekaya; ātmavān-self-realized; śibeḥ-of Śibi; catvāraḥ-four; eva-indeed; āsan-there were; titikṣoḥ-of Titikṣu; ca-also; ruṣadrathaḥ-a son named Ruṣadratha; tataḥ-from him (Ruṣadratha); homaḥ-Homa; atha-from him (Homa); sutapāḥ-Sutapā; baliḥ-Bali; sutapasaḥ-of Sutapā; abhavat-there was.

The four sons of Uśīnara were Śibi, Vara, Kṛmi and Dakṣa, and from Śibi again came four sons, named Vṛṣādarbha, Sudhīra, Madra and ātma-tattva-vit Kekaya. The son of Titikṣu was Ruṣadratha. From Ruṣadratha came Homa; from Homa, Sutapā; and from Sutapā, Bali.

TEXT 5

aṅga-vaṅga-kaliṅgādyāḥ

suhma-puṇḍrauḍra-saṁjñitāḥ

jajñire dīrghatamaso

baleḥ kṣetre mahīkṣitaḥ

SYNONYMS

aṅga-Aṅga; vaṅga-Vaṅga; kaliṅga-Kaliṅga; ādyāḥ-headed by; suhma-Suhma; puṇḍra-Puṇḍra; oḍra-Oḍra; saṁjñitāḥ-known as such; jajñire-were born; dīrghatamasaḥ-by the semen of Dīrghatama; baleḥ-of Bali; kṣetre-in the wife; mahī-kṣitaḥ-of the king of the world.

By the semen of Dīrghatama in the wife of Bali, the emperor of the world, six sons took birth, namely Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra.

TEXT 6

cakruḥ sva-nāmnā viṣayān

ṣaḍ imān prācyakāṁś ca te

khalapāno 'ṅgato jajñe

tasmād divirathas tataḥ

SYNONYMS

cakruḥ-they created; sva-nāmnā-by their own names; viṣayān-different states; ṣaṭ-six; imān-all these; prācyakān ca-on the eastern side (of India); te-those (six kings); khalapānaḥ-Khalapāna; aṅgataḥ-from King Aṅga; jajñe-took birth; tasmāt-from him (Khalapāna); divirathaḥ-Diviratha; tataḥ-thereafter.

These six sons, headed by Aṅga, later became kings of six states in the eastern side of India. These states were known according to the names of their respective kings. From Aṅga came a son named Khalapāna, and from Khalapāna came Diviratha.

TEXTS 7–10

suto dharmaratho yasya

jajñe citraratho 'prajāḥ

romapāda iti khyātas

tasmai daśarathaḥ sakhā

śāntāṁ sva-kanyāṁ prāyacchad

ṛṣyaśṛṅga uvāha yām

deve 'varṣati yaṁ rāmā

āninyur hariṇī-sutam

nāṭya-saṅgīta-vāditrair

vibhramāliṅganārhaṇaiḥ

sa tu rājño 'napatyasya

nirūpyeṣṭiṁ marutvate

prajām adād daśaratho

yena lebhe 'prajāḥ prajāḥ

caturaṅgo romapādāt

pṛthulākṣas tu tat-sutaḥ

SYNONYMS

sutaḥ-a son; dharmarathaḥ-Dharmaratha; yasya-of whom (Diviratha); jajñe-was born; citrarathaḥ-Citraratha; aprajāḥ-without any sons; romapādaḥ-Romapāda; iti-thus; khyātaḥ-celebrated; tasmai-unto him; daśarathaḥ-Daśaratha; sakhā-friend; śāntām-Śāntā; sva-kanyām-Daśaratha's own daughter; prāyacchat-delivered; ṛṣyaśṛṅgaḥ-Ṛṣyaśṛṅga; uvāha-married; yām-unto her (Śāntā); deve-the demigod in charge of rainfall; avarṣati-did not shower any rain; yam-unto whom (Ṛṣyaśṛṅga); rāmāḥ-prostitutes; āninyuḥ-brought; hariṇī-sutam-that Ṛṣyaśṛṅga, who was the son of a doe; nāṭya-saṅgīta-vāditraiḥ-by dancing, by singing and by a musical display; vibhrama-bewildering; āliṅgana-by embracing; arhaṇaiḥ-by worshiping; saḥ-he (Ṛṣyaśṛṅga); tu-indeed; rājñaḥ-from Mahārāja Daśaratha; anapatyasya-who was without issue; nirūpya-after establishing; iṣṭim-a sacrifice; marutvate-of the demigod named Marutvān; prajām-issue; adāt-delivered; daśarathaḥ-Daśaratha; yena-by which (as a result of the yajña); lebhe-achieved; aprajāḥ-although he had no sons; prajāḥ-sons; caturaṅgaḥ-Caturaṅga; romapādāt-from Citraratha; pṛthulākṣaḥ-Pṛthulākṣa; tu-indeed; tat-sutaḥ-the son of Caturaṅga.

From Diviratha came a son named Dharmaratha, and his son was Citraratha, who was celebrated as Romapāda. Romapāda, however, was without issue, and therefore his friend Mahārāja Daśaratha gave him his own daughter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married Ṛṣyaśṛṅga. When the demigods from the heavenly planets failed to shower rain, Ṛṣyaśṛṅga was appointed the priest for performing a sacrifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by music, and embraced and worshiped him. After Ṛṣyaśṛṅga came, the rain fell. Thereafter, Ṛṣyaśṛṅga performed a son-giving sacrifice on behalf of Mahārāja Daśaratha, who had no issue, and then Mahārāja Daśaratha had sons. From Romapāda, by the mercy of Ṛṣyaśṛṅga, Caturaṅga was born, and from Caturaṅga came Pṛthulākṣa.

TEXT 11

bṛhadratho bṛhatkarmā

bṛhadbhānuś ca tat-sutāḥ

ādyād bṛhanmanās tasmāj

jayadratha udāhṛtaḥ

SYNONYMS

bṛhadrathaḥ-Bṛhadratha; bṛhatkarmā-Bṛhatkarmā; bṛhadbhānuḥ-Bṛhadbhānu; ca-also; tat-sutāḥ-the sons of Pṛthulākṣa; ādyāt-from the eldest (Bṛhadratha); bṛhanmanāḥ-Bṛhanmanā was born; tasmāt-from him (Bṛhanmanā); jayadrathaḥ-a son named Jayadratha; udāhṛtaḥ-celebrated as his son.

The sons of Pṛthulākṣa were Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From the eldest, Bṛhadratha, came a son named Bṛhanmanā, and from Bṛhanmanā came a son named Jayadratha.

TEXT 12

vijayas tasya sambhūtyāṁ

tato dhṛtir ajāyata

tato dhṛtavratas tasya

satkarmādhirathas tataḥ

SYNONYMS

vijayaḥ-Vijaya; tasya-of him (Jayadratha); sambhūtyām-in the womb of the wife; tataḥ-thereafter (from Vijaya); dhṛtiḥ-Dhṛti; ajāyata-took birth; tataḥ-from him (Dhṛti); dhṛtavrataḥ-a son named Dhṛtavrata; tasya-of him (Dhṛtavrata); satkarmā-Satkarmā; adhirathaḥ-Adhiratha; tataḥ-from him (Satkarmā).

The son of Jayadratha, by the womb of his wife Sambhūti, was Vijaya, and from Vijaya, Dhṛti was born. From Dhṛti came Dhṛtavrata; from Dhṛtavrata, Satkarmā; and from Satkarmā, Adhiratha.

TEXT 13

yo 'sau gaṅgā-taṭe krīḍan

mañjūṣāntargataṁ śiśum

kuntyāpaviddhaṁ kānīnam

anapatyo 'karot sutam

SYNONYMS

yaḥ asau-one who (Adhiratha); gaṅgā-taṭe-on the bank of the Ganges; krīḍan-while playing; mañjūṣa-antaḥgatam-packed in a basket; śiśum-a baby was found; kuntyā apaviddham-this baby had been abandoned by Kuntī; kānīnam-because the baby was born during her maiden state, before her marriage; anapatyaḥ-this Adhiratha, being sonless; akarot-accepted the baby; sutam-as his son.

While playing on the bank of the Ganges, Adhiratha found a baby wrapped up in a basket. The baby had been left by Kuntī because he was born before she was married. Because Adhiratha had no sons, he raised this baby as his own. [This son was later known as Karṇa.]

TEXT 14

vṛṣasenaḥ sutas tasya

karṇasya jagatīpate

druhyoś ca tanayo babhruḥ

setus tasyātmajas tataḥ

SYNONYMS

vṛṣasenaḥ-Vṛṣasena; sutaḥ-a son; tasya karṇasya-of that same Karṇa; jagatī pate-O Mahārāja Parīkṣit; druhyoḥ ca-of Druhyu, the third son of Yayāti; tanayaḥ-a son; babhruḥ-Babhru; setuḥ-Setu; tasya-of him (Babhru); ātmajaḥ tataḥ-a son thereafter.

O King, the only son of Karṇa was Vṛṣasena. Druhyu, the third son of Yayāti, had a son named Babhru, and the son of Babhru was known as Setu.

TEXT 15

ārabdhas tasya gāndhāras

tasya dharmas tato dhṛtaḥ

dhṛtasya durmadas tasmāt

pracetāḥ prācetasaḥ śatam

SYNONYMS

ārabdhaḥ-Ārabdha (was the son of Setu); tasya-of him (Ārabdha); gāndhāraḥ-a son named Gāndhāra; tasya-of him (Gāndhāra); dharmaḥ-a son known as Dharma; tataḥ-from him (Dharma); dhṛtaḥ-a son named Dhṛta; dhṛtasya-of Dhṛta; durmadaḥ-a son named Durmada; tasmāt-from him (Durmada); pracetāḥ-a son named Pracetā; prācetasaḥ-of Pracetā; śatam-there were one hundred sons.

The son of Setu was Ārabdha, Ārabdha's son was Gāndhāra, and Gāndhāra's son was Dharma. Dharma's son was Dhṛta, Dhṛta's son was Durmada, and Durmada's son was Pracetā, who had one hundred sons.

TEXT 16

mlecchādhipatayo 'bhūvann

udīcīṁ diśam āśritāḥ

turvasoś ca suto vahnir

vahner bhargo 'tha bhānumān

SYNONYMS

mleccha-of the lands known as Mlecchadeśa (where Vedic civilization was not present); adhipatayaḥ-the kings; abhūvan-became; udīcīm-on the northern side of India; diśam-the direction; āśritāḥ-accepting as the jurisdiction; turvasoḥ ca-of Turvasu, the second son of Mahārāja Yayāti; sutaḥ-the son; vahniḥ-Vahni; vahneḥ-of Vahni; bhargaḥ-the son named Bharga; atha-thereafter, his son; bhānumān-Bhānumān.

The Pracetās [the sons of Pracetā] occupied the northern side of India, which was devoid of Vedic civilization, and became kings there. Yayāti's second son was Turvasu. The son of Turvasu was Vahni; the son of Vahni, Bharga; the son of Bharga, Bhānumān.

TEXT 17

tribhānus tat-suto 'syāpi

karandhama udāra-dhīḥ

marutas tat-suto 'putraḥ

putraṁ pauravam anvabhūt

SYNONYMS

tribhānuḥ-Tribhānu; tat-sutaḥ-the son of Bhānumān; asya-of him (Tribhānu); api-also; karandhamaḥ-Karandhama; udāra-dhīḥ-who was very magnanimous; marutaḥ-Maruta; tat-sutaḥ-the son of Karandhama; aputraḥ-being without issue; putram-as his son; pauravam-a son of the Pūru dynasty, Mahārāja Duṣmanta; anvabhūt-adopted.

The son of Bhānumān was Tribhānu, and his son was the magnanimous Karandhama. Karandhama's son was Maruta, who had no sons and who therefore adopted a son of the Pūru dynasty [Mahārāja Duṣmanta] as his own.

TEXTS 18–19

duṣmantaḥ sa punar bheje

sva-vaṁśaṁ rājya-kāmukaḥ

yayāter jyeṣṭha-putrasya

yador vaṁśaṁ nararṣabha

varṇayāmi mahā-puṇyaṁ

sarva-pāpa-haraṁ nṛṇām

yador vaṁśaṁ naraḥ śrutvā

sarva-pāpaiḥ pramucyate

SYNONYMS

duṣmantaḥ-Mahārāja Duṣmanta; saḥ-he; punaḥ bheje-again accepted; sva-vaṁśam-his original dynasty (the Pūru dynasty); rājya-kāmukaḥ-because of desiring the royal throne; yayāteḥ-of Mahārāja Yayāti; jyeṣṭha-putrasya-of the first son, Yadu; yadoḥ vaṁśam-the dynasty of Yadu; nara-ṛṣabha-O best of human beings, Mahārāja Parīkṣit; varṇayāmi-I shall describe; mahā-puṇyam-supremely pious; sarva-pāpa-haram-vanquishes the reactions of sinful activities; nṛṇām-of human society; yadoḥ vaṁśam-the description of the dynasty of Yadu; naraḥ-any person; śrutvā-simply by hearing; sarva-pāpaiḥ-from all reactions of sinful activities; pramucyate-is freed.

Mahārāja Duṣmanta, desiring to occupy the throne, returned to his original dynasty [the Pūru dynasty], even though he had accepted Maruta as his father. O Mahārāja Parīkṣit, let me now describe the dynasty of Yadu, the eldest son of Mahārāja Yayāti. This description is supremely pious, and it vanquishes the reactions of sinful activities in human society. Simply by hearing this description, one is freed from all sinful reactions.

TEXTS 20–21

yatrāvatīrṇo bhagavān

paramātmā narākṛtiḥ

yadoḥ sahasrajit kroṣṭā

nalo ripur iti śrutāḥ

catvāraḥ sūnavas tatra

śatajit prathamātmajaḥ

mahāhayo reṇuhayo

haihayaś ceti tat-sutāḥ

SYNONYMS

yatra-wherein, in which dynasty; avatīrṇaḥ-descended; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; paramātmā-who is the Supersoul of all living entities; nara-ākṛtiḥ-a person, exactly resembling a human being; yadoḥ-of Yadu; sahasrajit-Sahasrajit; kroṣṭā-Kroṣṭā; nalaḥ-Nala; ripuḥ-Ripu; iti śrutāḥ-thus they are celebrated; catvāraḥ-four; sūnavaḥ-sons; tatra-therein; śatajit-Śatajit; prathama-ātmajaḥ-of the first sons; mahāhayaḥ-Mahāhaya; reṇuhayaḥ-Reṇuhaya; haihayaḥ-Haihaya; ca-and; iti-thus; tat-sutāḥ-his sons (the sons of Śatajit).

The Supreme Personality of Godhead, Kṛṣṇa, the Supersoul in the hearts of all living entities, descended in His original form as a human being in the dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kroṣṭā, Nala and Ripu. Of these four, the eldest, Sahasrajit, had a son named Śatajit, who had three sons, named Mahāhaya, Reṇuhaya and Haihaya.

As confirmed in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The majority of transcendentalists understand only the impersonal Brahman or localized Paramātmā, for the Personality of Godhead is very difficult to understand. As the Lord says in Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." The yogīs and jñānīs-that is, the mystic yogīs and the impersonalists-can understand the Absolute Truth as impersonal or localized, but although such realized souls are above ordinary human beings, they cannot understand how the Supreme Absolute Truth can be a person. Therefore it is said that out of many siddhas, the souls who have already realized the Absolute Truth, one may understand Kṛṣṇa, who exactly resembles a human being (narākṛti). This human form was explained by Kṛṣṇa Himself after He manifested the virāṭ-rūpa. The virāṭ-rūpa is not the original form of the Lord; the Lord's original form is Dvibhuja-śyāmasundara, Muralīdhara, the Lord with two hands, playing a flute (yaṁ śyāmasundaram acintya-guṇa-svarūpam). The Lord's forms are proof of His inconceivable qualities. Although the Lord maintains innumerable universes within the period of His breath, He is dressed with a form exactly like that of a human being. That does not mean, however, that He is a human being. This is His original form, but because He looks like a human being, those with a poor fund of knowledge consider Him an ordinary man. The Lord says:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11) By the Lord's paraṁ bhāvam, or transcendental nature, He is the all-pervading Paramātmā living in the core of the hearts of all living entities, yet He looks like a human being. Māyāvāda philosophy says that the Lord is originally impersonal but assumes a human form and many other forms when He descends. Actually, however, He is originally like a human being, and the impersonal Brahman consists of the rays of His body (yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]).

TEXT 22

dharmas tu haihaya-suto

netraḥ kunteḥ pitā tataḥ

sohañjir abhavat kunter

mahiṣmān bhadrasenakaḥ

SYNONYMS

dharmaḥ tu-Dharma, however; haihaya-sutaḥ-became the son of Haihaya; netraḥ-Netra; kunteḥ-of Kunti; pitā-the father; tataḥ-from him (Dharma); sohañjiḥ-Sohañji; abhavat-became; kunteḥ-the son of Kunti; mahiṣmān-Mahiṣmān; bhadrasenakaḥ-Bhadrasenaka.

The son of Haihaya was Dharma, and the son of Dharma was Netra, the father of Kunti. From Kunti came a son named Sohañji, from Sohañji came Mahiṣmān, and from Mahiṣmān, Bhadrasenaka.

TEXT 23

durmado bhadrasenasya

dhanakaḥ kṛtavīryasūḥ

kṛtāgniḥ kṛtavarmā ca

kṛtaujā dhanakātmajāḥ

SYNONYMS

durmadaḥ-Durmada; bhadrasenasya-of Bhadrasena; dhanakaḥ-Dhanaka; kṛtavīrya-sūḥ-giving birth to Kṛtavīrya; kṛtāgniḥ-by the name Kṛtāgni; kṛtavarmā-Kṛtavarmā; ca-also; kṛtaujāḥ-Kṛtaujā; dhanaka-ātmajāḥ-sons of Dhanaka.

The sons of Bhadrasena were known as Durmada and Dhanaka. Dhanaka was the father of Kṛtavīrya and also of Kṛtāgni, Kṛtavarmā and Kṛtaujā.

TEXT 24

arjunaḥ kṛtavīryasya

sapta-dvīpeśvaro 'bhavat

dattātreyād dharer aṁśāt

prāpta-yoga-mahāguṇaḥ

SYNONYMS

arjunaḥ-Arjuna; kṛtavīryasya-of Kṛtavīrya; sapta-dvīpa-of the seven islands (the whole world); īśvaraḥ abhavat-became the emperor; dattātreyāt-from Dattātreya; hareḥ aṁśāt-from he who was the incarnation of the Supreme Personality of Godhead; prāpta-obtained; yoga-mahāguṇaḥ-the quality of mystic power.

The son of Kṛtavīrya was Arjuna. He [Kārtavīryārjuna] became the emperor of the entire world, consisting of seven islands, and received mystic power from Dattātreya, the incarnation of the Supreme Personality of Godhead. Thus he obtained the mystic perfections known as asta-siddhi.

TEXT 25

na nūnaṁ kārtavīryasya

gatiṁ yāsyanti pārthivāḥ

yajña-dāna-tapo-yogaiḥ

śruta-vīrya-dayādibhiḥ

SYNONYMS

na-not; nūnam-indeed; kārtavīryasya-of Emperor Kārtavīrya; gatim-the activities; yāsyanti-could understand or achieve; pārthivāḥ-everyone on the earth; yajña-sacrifices; dāna-charity; tapaḥ-austerities; yogaiḥ-mystic powers; śruta-education; vīrya-strength; dayā-mercy; ādibhiḥ-by all these qualities.

No other king in this world could equal Kārtavīryārjuna in sacrifices, charity, austerity, mystic power, education, strength or mercy.

TEXT 26

pañcāśīti sahasrāṇi

hy avyāhata-balaḥ samāḥ

anaṣṭa-vitta-smaraṇo

bubhuje 'kṣayya-ṣaḍ-vasu

SYNONYMS

pañcāśīti-eighty-five; sahasrāṇi-thousands; hi-indeed; avyāhata-inexhaustible; balaḥ-the strength of whom; samāḥ-years; anaṣṭa-without deterioration; vitta-material opulences; smaraṇaḥ-and memory; bubhuje-enjoyed; akṣayya-without deterioration; ṣaṭ-vasu-six kinds of enjoyable material opulence.

For eighty-five thousand years, Kārtavīryārjuna continuously enjoyed material opulences with full bodily strength and unimpaired memory. In other words, he enjoyed inexhaustible material opulences with his six senses.

TEXT 27

tasya putra-sahasreṣu

pañcaivorvaritā mṛdhe

jayadhvajaḥ śūraseno

vṛṣabho madhur ūrjitaḥ

SYNONYMS

tasya-of him (Kārtavīryārjuna); putra-sahasreṣu-among the one thousand sons; pañca-five; eva-only; urvaritāḥ-remained alive; mṛdhe-in a fight (with Paraśurāma); jayadhvajaḥ-Jayadhvaja; śūrasenaḥ-Śūrasena; vṛṣabhaḥ-Vṛṣabha; madhuḥ-Madhu; ūrjitaḥ-and Ūrjita.

Of the one thousand sons of Kārtavīryārjuna, only five remained alive after the fight with Paraśurāma. Their names were Jayadhvaja, Śūrasena, Vṛṣabha, Madhu and Ūrjita.

TEXT 28

jayadhvajāt tālajaṅghas

tasya putra-śataṁ tv abhūt

kṣatraṁ yat tālajaṅghākhyam

aurva-tejopasaṁhṛtam

SYNONYMS

jayadhvajāt-of Jayadhvaja; tālajaṅghaḥ-a son named Tālajaṅgha; tasya-of him (Tālajaṅgha); putra-śatam-one hundred sons; tu-indeed; abhūt-were born; kṣatram-a dynasty of kṣatriyas; yat-which; tālajaṅgha-ākhyam-were known as the Tālajaṅghas; aurva-tejaḥ-being very powerful; upasaṁhṛtam-were killed by Mahārāja Sagara.

Jayadhvaja had a son named Tālajaṅgha, who had one hundred sons. All the kṣatriyas in that dynasty, known as Tālajaṅgha, were annihilated by the great power received by Mahārāja Sagara from Aurva Ṛṣi.

TEXT 29

teṣāṁ jyeṣṭho vītihotro

vṛṣṇiḥ putro madhoḥ smṛtaḥ

tasya putra-śataṁ tv āsīd

vṛṣṇi-jyeṣṭhaṁ yataḥ kulam

SYNONYMS

teṣām-of all of them; jyeṣṭhaḥ-the eldest son; vītihotraḥ-a son named Vītihotra; vṛṣṇiḥ-Vṛṣṇi; putraḥ-the son; madhoḥ-of Madhu; smṛtaḥ-was well known; tasya-of him (Vṛṣṇi); putra-śatam-one hundred sons; tu-indeed; āsīt-there were; vṛṣṇi-Vṛṣṇi; jyeṣṭham-the eldest; yataḥ-from him; kulam-the dynasty.

Of the sons of Tālajaṅgha, Vītihotra was the eldest. The son of Vītihotra named Madhu had a celebrated son named Vṛṣṇi. Madhu had one hundred sons, of whom Vṛṣṇi was the eldest. The dynasties known as Yādava, Mādhava and Vṛṣṇi had their origin from Yadu, Madhu and Vṛṣṇi.

TEXTS 30–31

mādhavā vṛṣṇayo rājan

yādavāś ceti saṁjñitāḥ

yadu-putrasya ca kroṣṭoḥ

putro vṛjinavāṁs tataḥ

svāhito 'to viṣadgur vai

tasya citrarathas tataḥ

śaśabindur mahā-yogī

mahā-bhāgo mahān abhūt

caturdaśa-mahāratnaś

cakravarty aparājitaḥ

SYNONYMS

mādhavāḥ-the dynasty beginning from Madhu; vṛṣṇayaḥ-the dynasty beginning from Vṛṣṇi; rājan-O King (Mahārāja Parīkṣit); yādavāḥ-the dynasty beginning from Yadu; ca-and; iti-thus; saṁjñitāḥ-are so-called because of those different persons; yadu-putrasya-of the son of Yadu; ca-also; kroṣṭoḥ-of Kroṣṭā; putraḥ-the son; vṛjinavān-his name was Vṛjinavān; tataḥ-from him (Vṛjinavān); svāhitaḥ-Svāhita; ataḥ-thereafter; viṣadguḥ-a son named Viṣadgu; vai-indeed; tasya-of him; citrarathaḥ-Citraratha; tataḥ-from him; śaśabinduḥ-Śaśabindu; mahā-yogī-a great mystic; mahā-bhāgaḥ-most fortunate; mahān-a great personality; abhūt-he became; caturdaśa-mahāratnaḥ-fourteen kinds of great opulences; cakravartī-he possessed as the emperor; aparājitaḥ-not defeated by anyone else.

O Mahārāja Parīkṣit, because Yadu, Madhu and Vṛṣṇi each inaugurated a dynasty, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. The son of Yadu named Kroṣṭā had a son named Vṛjinavān. The son of Vṛjinavān was Svāhita; the son of Svāhita, Viṣadgu; the son of Viṣadgu, Citraratha; and the son of Citraratha, Śaśabindu. The greatly fortunate Śaśabindu, who was a great mystic, possessed fourteen opulences and was the owner of fourteen great jewels. Thus he became the emperor of the world.

In the Mārkaṇḍeya Purāṇa the fourteen kinds of great jewels are described as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles. To be the emperor, one must possess all fourteen of these opulences. Śaśabindu possessed them all.

TEXT 32

tasya patnī-sahasrāṇāṁ

daśānāṁ sumahā-yaśāḥ

daśa-lakṣa-sahasrāṇi

putrāṇāṁ tāsv ajījanat

SYNONYMS

tasya-of Śaśabindu; patnī-wives; sahasrāṇām-of thousands; daśānām-ten; su-mahā-yaśāḥ-greatly famous; daśa-ten; lakṣa-lakhs (one lakh equals one hundred thousand); sahasrāṇi-thousands; putrāṇām-of sons; tāsu-in them; ajījanat-he begot.

The famous Śaśabindu had ten thousand wives, and by each he begot a lakh of sons. Therefore the number of his sons was ten thousand lakhs.

TEXT 33

teṣāṁ tu ṣaṭ pradhānānāṁ

pṛthuśravasa ātmajaḥ

dharmo nāmośanā tasya

hayamedha-śatasya yāṭ

SYNONYMS

teṣām-out of so many sons; tu-but; ṣaṭ pradhānānām-of whom there were six foremost sons; pṛthuśravasaḥ-of Pṛthuśravā; ātmajaḥ-the son; dharmaḥ-Dharma; nāma-by the name; uśanā-Uśanā; tasya-his; hayamedha-śatasya-of one hundred aśvamedha sacrifices; yāṭ-he was the performer.

Among these many sons, six were the foremost, such as Pṛthuśravā and Pṛthukīrti. The son of Pṛthuśravā was known as Dharma, and his son was known as Uśanā. Uśanā was the performer of one hundred horse sacrifices.

TEXT 34

tat-suto rucakas tasya

pañcāsann ātmajāḥ śṛṇu

purujid-rukma-rukmeṣu-

pṛthu-jyāmagha-saṁjñitāḥ

SYNONYMS

tat-sutaḥ-the son of Uśanā; rucakaḥ-Rucaka; tasya-of him; pañca-five; āsan-there were; ātmajāḥ-sons; śṛṇu-please hear (their names); purujit-Purujit; rukma-Rukma; rukmeṣu-Rukmeṣu; pṛthu-Pṛthu; jyāmagha-Jyāmagha; saṁjñitāḥ-these five sons were named.

The son of Uśanā was Rucaka, who had five sons-Purujit, Rukma, Rukmeṣu, Pṛthu and Jyāmagha. Please hear of these sons from me.

TEXTS 35–36

jyāmaghas tv aprajo 'py anyāṁ

bhāryāṁ śaibyā-patir bhayāt

nāvindac chatru-bhavanād

bhojyāṁ kanyām ahāraṣīt

ratha-sthāṁ tāṁ nirīkṣyāha

śaibyā patim amarṣitā

keyaṁ kuhaka mat-sthānaṁ

ratham āropiteti vai

snuṣā tavety abhihite

smayantī patim abravīt

SYNONYMS

jyāmaghaḥ-King Jyāmagha; tu-indeed; aprajaḥ api-although issueless; anyām-another; bhāryām-wife; śaibyā-patiḥ-because he was the husband of Śaibyā; bhayāt-out of fear; na avindat-did not accept; śatru-bhavanāt-from the enemy's camp; bhojyām-a prostitute used for sense gratification; kanyām-girl; ahāraṣīt-brought; ratha-sthām-who was seated on the chariot; tām-her; nirīkṣya-seeing; āha-said; śaibyā-Śaibyā, the wife of Jyāmagha; patim-unto her husband; amarṣitā-being very angry; kā iyam-who is this; kuhaka-you cheater; mat-sthānam-my place; ratham-on the chariot; āropitā-has been allowed to sit; iti-thus; vai-indeed; snuṣā-daughter-in-law; tava-your; iti-thus; abhihite-being informed; smayantī-smilingly; patim-unto her husband; abravīt-said.

Jyāmagha had no sons, but because he was fearful of his wife, Śaibyā, he could not accept another wife. Jyāmagha once took from the house of some royal enemy a girl who was a prostitute, but upon seeing her Śaibyā was very angry and said to her husband, "My husband, you cheater, who is this girl sitting upon my seat on the chariot?" Jyāmagha then replied, "This girl will be your daughter-in-law." Upon hearing these joking words, Śaibyā smilingly replied.

TEXT 37

ahaṁ bandhyāsapatnī ca

snuṣā me yujyate katham

janayiṣyasi yaṁ rājñi

tasyeyam upayujyate

SYNONYMS

aham-I am; bandhyā-sterile; asa-patnī-I have no co-wife; ca-also; snuṣā-daughter-in-law; me-my; yujyate-could be; katham-how; janayiṣyasi-you will give birth to; yam-which son; rājñi-O my dear Queen; tasya-for him; iyam-this girl; upayujyate-will be very suitable.

Śaibyā said, "I am sterile and have no co-wife. How can this girl be my daughter-in-law? Please tell me." Jyāmagha replied, "My dear Queen, I shall see that you indeed have a son and that this girl will be your daughter-in-law."

TEXT 38

anvamodanta tad viśve-

devāḥ pitara eva ca

śaibyā garbham adhāt kāle

kumāraṁ suṣuve śubham

sa vidarbha iti prokta

upayeme snuṣāṁ satīm

SYNONYMS

anvamodanta-accepted; tat-that statement predicting the birth of a son; viśvedevāḥ-the Viśvedeva demigods; pitaraḥ-the Pitās or forefathers; eva-indeed; ca-also; śaibyā-the wife of Jyāmagha; garbham-pregnancy; adhāt-conceived; kāle-in due course of time; kumāram-a son; suṣuve-gave birth to; śubham-very auspicious; saḥ-that son; vidarbhaḥ-Vidarbha; iti-thus; proktaḥ-was well known; upayeme-later married; snuṣām-who was accepted as daughter-in-law; satīm-very chaste girl.

Long, long ago, Jyāmagha had satisfied the demigods and Pitās by worshiping them. Now, by their mercy, Jyāmagha's words came true. Although Śaibyā was barren, by the grace of the demigods she became pregnant and in due course of time gave birth to a child named Vidarbha. Before the child's birth, the girl had been accepted as a daughter-in-law, and therefore Vidarbha actually married her when he grew up.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Yayāti."

Chapter Twenty-four

Kṛṣṇa the Supreme Personality of Godhead

Vidarbha had three sons, named Kuśa, Kratha and Romapāda. Of these three, Romapāda expanded his dynasty by the sons and grandsons named Babhru, Kṛti, Uśika, Cedi and Caidya, all of whom later became kings. From the son of Vidarbha named Kratha came a son named Kunti, from whose dynasty came the descendants named Vṛṣṇi, Nirvṛti, Daśārha, Vyoma, Jīmūta, Vikṛti, Bhīmaratha, Navaratha, Daśaratha, Śakuni, Karambhi, Devarāta, Devakṣatra, Madhu, Kuruvaśa, Anu, Puruhotra, Ayu and Sātvata. Sātvata had seven sons. One of them was Devāvṛdha, whose son was Babhru. Another son of Sātvata was Mahābhoja, by whom the Bhoja dynasty was inaugurated. Another was Vṛṣṇi, who had a son named Yudhājit. From Yudhājit came Anamitra and Śini, and from Anamitra came Nighna and another Śini. The descendants in succession from Śini were Satyaka, Yuyudhāna, Jaya, Kuṇi and Yugandhara. Another son of Anamitra was Vṛṣṇi. From Vṛṣṇi came Śvaphalka, by whom Akrūra and twelve other sons were generated. From Akrūra came two sons, named Devavān and Upadeva. The son of Andhaka named Kukura was the origin of the descendants known as Vahni, Vilomā, Kapotaromā, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu and Āhuka. Āhuka had two sons, named Devaka and Ugrasena. The four sons of Devaka were known as Devavān, Upadeva, Sudeva and Devavardhana, and his seven daughters were Dhṛtadevā, Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā and Devakī. Vasudeva married all seven daughters of Devaka. Ugrasena had nine sons named Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān, and he had five daughters named Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā. The younger brothers of Vasudeva married all the daughters of Ugrasena.

Vidūratha, the son of Citraratha, had a son named Śūra, who had ten other sons, of whom Vasudeva was the chief. Śūra gave one of his five daughters, Pṛthā, to his friend Kunti, and therefore she was also named Kuntī. In her maiden state she gave birth to a child named Karṇa, and later she married Mahārāja Pāṇḍu.

Vṛddhaśarmā married the daughter of Śūra named Śrutadevā, from whose womb Dantavakra was born. Dhṛṣṭaketu married Śūra's daughter named Śrutakīrti, who had five sons. Jayasena married Śūra's daughter named Rājādhidevī. The king of Cedi-deśa, Damaghoṣa, married the daughter of Śūra named Śrutaśravā, from whom Śiśupāla was born.

Devabhāga, through the womb of Kaṁsā, begot Citraketu and Bṛhadbala; and Devaśravā, through the womb of Kaṁsavatī, begot Suvīra and Iṣumān. From Kaṅka, through the womb of Kaṅkā, came Baka, Satyajit and Purujit, and from Sṛñjaya, through the womb of Rāṣṭrapālikā, came Vṛṣa and Durmarṣaṇa. Śyāmaka, through the womb of Śūrabhūmi, begot Harikeśa and Hiraṇyākṣa. Vatsaka, through the womb of Miśrakeśī, begot Vṛka, who begot the sons named Takṣa, Puṣkara and Śāla. From Samīka came Sumitra and Arjunapāla, and from Ānaka came Ṛtadhāmā and Jaya.

Vasudeva had many wives, of whom Devakī and Rohiṇī were the most important. From the womb of Rohiṇī, Baladeva was born, along with Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others. Vasudeva had many other sons by his other wives, and the eighth son to appear from the womb of Devakī was the Supreme Personality of Godhead, who delivered the entire world from the burden of demons. This chapter ends by glorifying the Supreme Personality of Godhead Vāsudeva.

TEXT 1

śrī-śuka uvāca

tasyāṁ vidarbho 'janayat

putrau nāmnā kuśa-krathau

tṛtīyaṁ romapādaṁ ca

vidarbha-kula-nandanam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasyām-in that girl; vidarbhaḥ-the son born of Śaibyā named Vidarbha; ajanayat-gave birth; putrau-to two sons; nāmnā-by the name; kuśa-krathau-Kuśa and Kratha; tṛtīyam-and a third son; romapādam ca-Romapāda also; vidarbha-kula-nandanam-the favorite in the dynasty of Vidarbha.

Śukadeva Gosvāmī said: By the womb of the girl brought by his father, Vidarbha begot three sons, named Kuśa, Kratha and Romapāda. Romapāda was the favorite in the dynasty of Vidarbha.

TEXT 2

romapāda-suto babhrur

babhroḥ kṛtir ajāyata

uśikas tat-sutas tasmāc

cediś caidyādayo nṛpāḥ

SYNONYMS

romapāda-sutaḥ-the son of Romapāda; babhruḥ-Babhru; babhroḥ-from Babhru; kṛtiḥ-Kṛti; ajāyata-was born; uśikaḥ-Uśika; tat-sutaḥ-the son of Kṛti; tasmāt-from him (Uśika); cediḥ-Cedi; caidya-Caidya (Damaghoṣa); ādayaḥ-and others; nṛpāḥ-kings.

The son of Romapāda was Babhru, from whom there came a son named Kṛti. The son of Kṛti was Uśika, and the son of Uśika was Cedi. From Cedi was born the king known as Caidya and others.

TEXTS 3–4

krathasya kuntiḥ putro 'bhūd

vṛṣṇis tasyātha nirvṛtiḥ

tato daśārho nāmnābhūt

tasya vyomaḥ sutas tataḥ

jīmūto vikṛtis tasya

yasya bhīmarathaḥ sutaḥ

tato navarathaḥ putro

jāto daśarathas tataḥ

SYNONYMS

krathasya-of Kratha; kuntiḥ-Kunti; putraḥ-a son; abhūt-was born; vṛṣṇiḥ-Vṛṣṇi; tasya-his; atha-then; nirvṛtiḥ-Nirvṛti; tataḥ-from him; daśārhaḥ-Daśārha; nāmnā-by name; abhūt-was born; tasya-of him; vyomaḥ-Vyoma; sutaḥ-a son; tataḥ-from him; jīmūtaḥ-Jīmūta; vikṛtiḥ-Vikṛti; tasya-his (Jīmūta's son); yasya-of whom (Vikṛti); bhīmarathaḥ-Bhīmaratha; sutaḥ-a son; tataḥ-from him (Bhīmaratha); navarathaḥ-Navaratha; putraḥ-a son; jātaḥ-was born; daśarathaḥ-Daśaratha; tataḥ-from him.

The son of Kratha was Kunti; the son of Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the son of Nirvṛti, Daśārha. From Daśārha came Vyoma; from Vyoma came Jīmūta; from Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from Bhīmaratha, Navaratha; and from Navaratha, Daśaratha.

TEXT 5

karambhiḥ śakuneḥ putro

devarātas tad-ātmajaḥ

devakṣatras tatas tasya

madhuḥ kuruvaśād anuḥ

SYNONYMS

karambhiḥ-Karambhi; śakuneḥ-from Śakuni; putraḥ-a son; devarātaḥ-Devarāta; tat-ātmajaḥ-the son of him (Karambhi); devakṣatraḥ-Devakṣatra; tataḥ-thereafter; tasya-from him (Devakṣatra); madhuḥ-Madhu; kuruvaśāt-from Kuruvaśa, the son of Madhu; anuḥ-Anu.

From Daśaratha came a son named Śakuni and from Śakuni a son named Karambhi. The son of Karambhi was Devarāta, and his son was Devakṣatra. The son of Devakṣatra was Madhu, and his son was Kuruvaśa, from whom there came a son named Anu.

TEXTS 6–8

puruhotras tv anoḥ putras

tasyāyuḥ sātvatas tataḥ

bhajamāno bhajir divyo

vṛṣṇir devāvṛdho 'ndhakaḥ

sātvatasya sutāḥ sapta

mahābhojaś ca māriṣa

bhajamānasya nimlociḥ

kiṅkaṇo dhṛṣṭir eva ca

ekasyām ātmajāḥ patnyām

anyasyāṁ ca trayaḥ sutāḥ

śatājic ca sahasrājid

ayutājid iti prabho

SYNONYMS

puruhotraḥ-Puruhotra; tu-indeed; anoḥ-of Anu; putraḥ-the son; tasya-of him (Puruhotra); ayuḥ-Ayu; sātvataḥ-Sātvata; tataḥ-from him (Ayu); bhajamānaḥ-Bhajamāna; bhajiḥ-Bhaji; divyaḥ-Divya; vṛṣṇiḥ-Vṛṣṇi; devāvṛdhaḥ-Devāvṛdha; andhakaḥ-Andhaka; sātvatasya-of Sātvata; sutāḥ-son s; sapta-seven; mahābhojaḥ ca-as well as Mahābhoja; māriṣa-O great King; bhajamānasya-of Bhajamāna; nimlociḥ-Nimloci; kiṅkaṇaḥ-Kiṅkaṇa; dhṛṣṭiḥ-Dhṛṣṭi; eva-indeed; ca-also; ekasyām-born from one wife; ātmajāḥ-sons; patnyām-by a wife; anyasyām-another; ca-also; trayaḥ-three; sutāḥ-sons; śatājit-Śatājit; ca-also; sahasrājit-Sahasrājit; ayutājit-Ayutājit; iti-thus; prabho-O King.

The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son of Ayu was Sātvata. O great Āryan King, Sātvata had seven sons, named Bhajamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha, Andhaka and Mahābhoja. From Bhajamāna by one wife came three sons-Nimloci, Kiṅkaṇa and Dhṛṣṭi. And from his other wife came three other sons-Śatājit, Sahasrājit and Ayutājit.

TEXT 9

babhrur devāvṛdha-sutas

tayoḥ ślokau paṭhanty amū

yathaiva śṛṇumo dūrāt

sampaśyāmas tathāntikāt

SYNONYMS

babhruḥ-Babhru; devāvṛdha-of Devāvṛdha; sutaḥ-the son; tayoḥ-of them; ślokau-two verses; paṭhanti-all the members of the old generation recite; amū-those; yathā-as; eva-indeed; śṛṇumaḥ-we have heard; dūrāt-from a distance; sampaśyāmaḥ-are actually seeing; tathā-similarly; antikāt-presently also.

The son of Devāvṛdha was Babhru. Concerning Devāvṛdha and Babhru there are two famous songs of prayer, which were sung by our predecessors and which we have heard from a distance. Even now I hear the same prayers about their qualities [because that which was heard before is still sung continuously].

TEXTS 10–11

babhruḥ śreṣṭho manuṣyāṇāṁ

devair devāvṛdhaḥ samaḥ

puruṣāḥ pañca-ṣaṣṭiś ca

ṣaṭ-sahasrāṇi cāṣṭa ca

ye 'mṛtatvam anuprāptā

babhror devāvṛdhād api

mahābhojo 'tidharmātmā

bhojā āsaṁs tad-anvaye

SYNONYMS

babhruḥ-King Babhru; śreṣṭhaḥ-the best of all kings; manuṣyāṇām-of all human beings; devaiḥ-with the demigods; devāvṛdhaḥ-King Devāvṛdha; samaḥ-equally situated; puruṣāḥ-persons; pañca-ṣaṣṭiḥ-sixty-five; ca-also; ṣaṭ-sahasrāṇi-six thousand; ca-also; aṣṭa-eight thousand; ca-also; ye-all of them who; amṛtatvam-liberation from material bondage; anuprāptāḥ-achieved; babhroḥ-because of association with Babhru; devāvṛdhāt-and because of association with Devāvṛdha; api-indeed; mahābhojaḥ-King Mahābhoja; ati-dharma-ātmā-exceedingly religious; bhojāḥ-the kings known as Bhoja; āsan-existed; tat-anvaye-in the dynasty of him (Mahābhoja).

"It has been decided that among human beings Babhru is the best and that Devāvṛdha is equal to the demigods. Because of the association of Babhru and Devāvṛdha, all of their descendants, numbering 14,065, achieved liberation." In the dynasty of King Mahābhoja, who was exceedingly religious, there appeared the Bhoja kings.

TEXT 12

vṛṣṇeḥ sumitraḥ putro 'bhūd

yudhājic ca parantapa

śinis tasyānamitraś ca

nighno 'bhūd anamitrataḥ

SYNONYMS

vṛṣṇeḥ-of Vṛṣṇi, the son of Sātvata; sumitraḥ-Sumitra; putraḥ-a son; abhūt-appeared; yudhājit-Yudhājit; ca-also; param-tapa-O king who can suppress enemies; śiniḥ-Śini; tasya-his; anamitraḥ-Anamitra; ca-and; nighnaḥ-Nighna; abhūt-appeared; anamitrataḥ-from Anamitra.

O King, Mahārāja Parīkṣit, who can suppress your enemies, the sons of Vṛṣṇi were Sumitra and Yudhājit. From Yudhājit came Śini and Anamitra, and from Anamitra came a son named Nighna.

TEXT 13

satrājitaḥ prasenaś ca

nighnasyāthāsatuḥ sutau

anamitra-suto yo 'nyaḥ

śinis tasya ca satyakaḥ

SYNONYMS

satrājitaḥ-Satrājita; prasenaḥ ca-Prasena also; nighnasya-the sons of Nighna; atha-thus; asatuḥ-existed; sutau-two sons; anamitra-sutaḥ-the son of Anamitra; yaḥ-one who; anyaḥ-another; śiniḥ-Śini; tasya-his; ca-also; satyakaḥ-the son named Satyaka.

The two sons of Nighna were Satrājita and Prasena. Another son of Anamitra was another Śini, and his son was Satyaka.

TEXT 14

yuyudhānaḥ sātyakir vai

jayas tasya kuṇis tataḥ

yugandharo 'namitrasya

vṛṣṇiḥ putro 'paras tataḥ

SYNONYMS

yuyudhānaḥ-Yuyudhāna; sātyakiḥ-the son of Satyaka; vai-indeed; jayaḥ-Jaya; tasya-of him (Yuyudhāna); kuṇiḥ-Kuṇi; tataḥ-from him (Jaya); yugandharaḥ-Yugandhara; anamitrasya-a son of Anamitra; vṛṣṇiḥ-Vṛṣṇi; putraḥ-a son; aparaḥ-other; tataḥ-from him.

The son of Satyaka was Yuyudhāna, whose son was Jaya. From Jaya came a son named Kuṇi and from Kuṇi a son named Yugandhara. Another son of Anamitra was Vṛṣṇi.

TEXT 15

śvaphalkaś citrarathaś ca

gāndinyāṁ ca śvaphalkataḥ

akrūra-pramukhā āsan

putrā dvādaśa viśrutāḥ

SYNONYMS

śvaphalkaḥ-Śvaphalka; citrarathaḥ ca-and Citraratha; gāndinyām-through the wife named Gāndinī; ca-and; śvaphalkataḥ-from Śvaphalka; akrūra-Akrūra; pramukhāḥ-headed by; āsan-there were; putrāḥ-sons; dvādaśa-twelve; viśrutāḥ-most celebrated.

From Vṛṣṇi came the sons named Śvaphalka and Citraratha. From Śvaphalka by his wife Gāndinī came Akrūra. Akrūra was the eldest, but there were twelve other sons, all of whom were most celebrated.

TEXTS 16–18

āsaṅgaḥ sārameyaś ca

mṛduro mṛduvid giriḥ

dharmavṛddhaḥ sukarmā ca

kṣetropekṣo 'rimardanaḥ

śatrughno gandhamādaś ca

pratibāhuś ca dvādaśa

teṣāṁ svasā sucārākhyā

dvāv akrūra-sutāv api

devavān upadevaś ca

tathā citrarathātmajāḥ

pṛthur vidūrathādyāś ca

bahavo vṛṣṇi-nandanāḥ

SYNONYMS

āsaṅgaḥ-Āsaṅga; sārameyaḥ-Sārameya; ca-also; mṛduraḥ-Mṛdura; mṛduvit-Mṛduvit; giriḥ-Giri; dharmavṛddhaḥ-Dharmavṛddha; sukarmā-Sukarmā; ca-also; kṣetropekṣaḥ-Kṣetropekṣa; arimardanaḥ-Arimardana; śatrughnaḥ-Śatrughna; gandhamādaḥ-Gandhamāda; ca-and; pratibāhuḥ-Pratibāhu; ca-and; dvādaśa-twelve; teṣām-of them; svasā-sister; sucārā-Sucārā; ākhyā-well known; dvau-two; akrūra-of Akrūra; sutau-sons; api-also; devavān-Devavān; upadevaḥ ca-and Upadeva; tathā-thereafter; citraratha-ātmajāḥ-the sons of Citraratha; pṛthuḥ vidūratha-Pṛthu and Vidūratha; ādyāḥ-beginning with; ca-also; bahavaḥ-many; vṛṣṇi-nandanāḥ-the sons of Vṛṣṇi.

The names of these twelve were Āsaṅga, Sārameya, Mṛdura, Mṛduvit, Giri, Dharmavṛddha, Sukarmā, Kṣetropekṣa, Arimardana, Śatrughna, Gandhamāda and Pratibāhu. These brothers also had a sister named Sucārā. From Akrūra came two sons, named Devavān and Upadeva. Citraratha had many sons, headed by Pṛthu and Vidūratha, all of whom were known as belonging to the dynasty of Vṛṣṇi.

TEXT 19

kukuro bhajamānaś ca

śuciḥ kambalabarhiṣaḥ

kukurasya suto vahnir

vilomā tanayas tataḥ

SYNONYMS

kukuraḥ-Kukura; bhajamānaḥ-Bhajamāna; ca-also; śuciḥ-Śuci; kambalabarhiṣaḥ-Kambalabarhiṣa; kukurasya-of Kukura; sutaḥ-a son; vahniḥ-Vahni; vilomā-Vilomā; tanayaḥ-son; tataḥ-from him (Vahni).

Kukura, Bhajamāna, Śuci and Kambalabarhiṣa were the four sons of Andhaka. The son of Kukura was Vahni, and his son was Vilomā.

TEXT 20

kapotaromā tasyānuḥ

sakhā yasya ca tumburuḥ

andhakād dundubhis tasmād

avidyotaḥ punarvasuḥ

SYNONYMS

kapotaromā-Kapotaromā; tasya-his (son); anuḥ-Anu; sakhā-friend; yasya-whose; ca-also; tumburuḥ-Tumburu; andhakāt-of Andhaka, the son of Anu; dundubhiḥ-a son named Dundubhi; tasmāt-from him (Dundubhi); avidyotaḥ-a son named Avidyota; punarvasuḥ-a son named Punarvasu.

The son of Vilomā was Kapotaromā, and his son was Anu, whose friend was Tumburu. From Anu came Andhaka; from Andhaka, Dundubhi; and from Dundubhi, Avidyota. From Avidyota came a son named Punarvasu.

TEXTS 21–23

tasyāhukaś cāhukī ca

kanyā caivāhukātmajau

devakaś cograsenaś ca

catvāro devakātmajāḥ

devavān upadevaś ca

sudevo devavardhanaḥ

teṣāṁ svasāraḥ saptāsan

dhṛtadevādayo nṛpa

śāntidevopadevā ca

śrīdevā devarakṣitā

sahadevā devakī ca

vasudeva uvāha tāḥ

SYNONYMS

tasya-from him (Punarvasu); āhukaḥ-Āhuka; ca-and; āhukī-Āhukī; ca-also; kanyā-a daughter; ca-also; eva-indeed; āhuka-of Āhuka; ātmajau-two sons; devakaḥ-Devaka; ca-and; ugrasenaḥ-Ugrasena; ca-also; catvāraḥ-four; devaka-ātmajāḥ-sons of Devaka; devavān-Devavān; upadevaḥ-Upadeva; ca-and; sudevaḥ-Sudeva; devavardhanaḥ-Devavardhana; teṣām-of all of them; svasāraḥ-sisters; sapta-seven; āsan-existed; dhṛtadevā-ādayaḥ-headed by Dhṛtadevā; nṛpa-O King (Mahārāja Parīkṣit); śāntidevā-Śāntidevā; upadevā-Upadevā; ca-also; śrīdevā-Śrīdevā; devarakṣitā-Devarakṣitā; sahadevā-Sahadevā; devakī-Devakī; ca-and; vasudevaḥ-Śrī Vasudeva, the father of Kṛṣṇa; uvāha-married; tāḥ-them.

Punarvasu had a son and a daughter, named Āhuka and Āhukī respectively, and Āhuka had two sons, named Devaka and Ugrasena. Devaka had four sons, named Devavān, Upadeva, Sudeva and Devavardhana, and he also had seven daughters, named Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā, Devakī and Dhṛtadevā. Dhṛtadevā was the eldest. Vasudeva, the father of Kṛṣṇa, married all these sisters.

TEXT 24

kaṁsaḥ sunāmā nyagrodhaḥ

kaṅkaḥ śaṅkuḥ suhūs tathā

rāṣṭrapālo 'tha dhṛṣṭiś ca

tuṣṭimān augrasenayaḥ

SYNONYMS

kaṁsaḥ-Kaṁsa; sunāmā-Sunāmā; nyagrodhaḥ-Nyagrodha; kaṅkaḥ-Kaṅka; śaṅkuḥ-Śaṅku; suhūḥ-Suhū; tathā-as well as; rāṣṭrapālaḥ-Rāṣṭrapāla; atha-thereafter; dhṛṣṭiḥ-Dhṛṣṭi; ca-also; tuṣṭimān-Tuṣṭimān; augrasenayaḥ-the sons of Ugrasena.

Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were the sons of Ugrasena.

TEXT 25

kaṁsā kaṁsavatī kaṅkā

śūrabhū rāṣṭrapālikā

ugrasena-duhitaro

vasudevānuja-striyaḥ

SYNONYMS

kaṁsā-Kaṁsā; kaṁsavatī-Kaṁsavatī; kaṅkā-Kaṅkā; śūrabhū-Śūrabhū; rāṣṭrapālikā-Rāṣṭrapālikā; ugrasena-duhitaraḥ-the daughters of Ugrasena; vasudeva-anuja-of the younger brothers of Vasudeva; striyaḥ-the wives.

Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the daughters of Ugrasena. They became the wives of Vasudeva's younger brothers.

TEXT 26

śūro vidūrathād āsīd

bhajamānas tu tat-sutaḥ

śinis tasmāt svayaṁ bhojo

hṛdikas tat-suto mataḥ

SYNONYMS

śūraḥ-Śūra; vidūrathāt-from Vidūratha, the son of Citraratha; āsīt-was born; bhajamānaḥ-Bhajamāna; tu-and; tat-sutaḥ-the son of him (Śūra); śiniḥ-Śini; tasmāt-from him; svayam-personally; bhojaḥ-the famous King Bhoja; hṛdikaḥ-Hṛdika; tat-sutaḥ-the son of him (Bhoja); mataḥ-is celebrated.

The son of Citraratha was Vidūratha, the son of Vidūratha was Śūra, and his son was Bhajamāna. The son of Bhajamāna was Śini, the son of Śini was Bhoja, and the son of Bhoja was Hṛdika.

TEXT 27

devamīḍhaḥ śatadhanuḥ

kṛtavarmeti tat-sutāḥ

devamīḍhasya śūrasya

māriṣā nāma patny abhūt

SYNONYMS

devamīḍhaḥ-Devamīḍha; śatadhanuḥ-Śatadhanu; kṛtavarmā-Kṛtavarmā; iti-thus; tat-sutāḥ-the sons of him (Hṛdika); devamīḍhasya-of Devamīḍha; śūrasya-of Śūra; māriṣā-Māriṣā; nāma-named; patnī-wife; abhūt-there was.

The three sons of Hṛdika were Devamīḍha, Śatadhanu and Kṛtavarmā. The son of Devamīḍha was Śūra, whose wife was named Māriṣā.

TEXTS 28–31

tasyāṁ sa janayām āsa

daśa putrān akalmaṣān

vasudevaṁ devabhāgaṁ

devaśravasam ānakam

sṛñjayaṁ śyāmakaṁ kaṅkaṁ

śamīkaṁ vatsakaṁ vṛkam

deva-dundubhayo nedur

ānakā yasya janmani

vasudevaṁ hareḥ sthānaṁ

vadanty ānakadundubhim

pṛthā ca śrutadevā ca

śrutakīrtiḥ śrutaśravāḥ

rājādhidevī caiteṣāṁ

bhaginyaḥ pañca kanyakāḥ

kunteḥ sakhyuḥ pitā śūro

hy aputrasya pṛthām adāt

SYNONYMS

tasyām-in her (Māriṣā); saḥ-he (Śūra); janayām āsa-begot; daśa-ten; putrān-sons; akalmaṣān-spotless; vasudevam-Vasudeva; devabhāgam-Devabhāga; devaśravasam-Devaśravā; ānakam-Ānaka; sṛñjayam-Sṛñjaya; śyāmakam-Śyāmaka; kaṅkam-Kaṅkā; śamīkam-Śamīka; vatsakam-Vatsaka; vṛkam-Vṛka; deva-dundubhayaḥ-kettledrums sounded by the demigods; neduḥ-were beaten; ānakāḥ-a kind of kettledrum; yasya-whose; janmani-at the time of birth; vasudevam-unto Vasudeva; hareḥ-of the Supreme Personality of Godhead; sthānam-that place; vadanti-they call; ānakadundubhim-Ānakadundubhi; pṛthā-Pṛthā; ca-and; śrutadevā-Śrutadevā; ca-also; śrutakīrtiḥ-Śrutakīrti; śrutaśravāḥ-Śrutaśravā; rājādhidevī-Rājādhidevī; ca-also; eteṣām-of all these; bhaginyaḥ-sisters; pañca-five; kanyakāḥ-daughters (of Śūra); kunteḥ-of Kunti; sakhyuḥ-a friend; pitā-father; śūraḥ-Śūra; hi-indeed; aputrasya-(of Kunti) who was sonless; pṛthām-Pṛthā; adāt-delivered.

Through Māriṣā, King Śūra begot Vasudeva, Devabhāga, Devaśravā, Ānaka, Sṛñjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka and Vṛka. These ten sons were spotlessly pious personalities. When Vasudeva was born, the demigods from the heavenly kingdom sounded kettledrums. Therefore Vasudeva, who provided the proper place for the appearance of the Supreme Personality of Godhead, Kṛṣṇa, was also known as Ānakadundubhi. The five daughters of King Śūra, named Pṛthā, Śrutadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī, were Vasudeva's sisters. Śūra gave Pṛthā to his friend Kunti, who had no issue, and therefore another name of Pṛthā was Kuntī.

TEXT 32

sāpa durvāsaso vidyāṁ

deva-hūtīṁ pratoṣitāt

tasyā vīrya-parīkṣārtham

ājuhāva raviṁ śuciḥ

SYNONYMS

sā-she (Kuntī, or Pṛthā); āpa-achieved; durvāsasaḥ-from the great sage Durvāsā; vidyām-mystic power; deva-hūtīm-calling any demigod; pratoṣitāt-who was satisfied; tasyāḥ-with that (particular mystic power); vīrya-potency; parīkṣa-artham-just to examine; ājuhāva-called for; ravim-the sun-god; śuciḥ-the pious (Pṛthā).

Once when Durvāsā was a guest at the house of Pṛthā's father, Kunti, Pṛthā satisfied Durvāsā by rendering service. Therefore she received a mystic power by which she could call any demigod. To examine the potency of this mystic power, the pious Kuntī immediately called for the sun-god.

TEXT 33

tadaivopāgataṁ devaṁ

vīkṣya vismita-mānasā

pratyayārthaṁ prayuktā me

yāhi deva kṣamasva me

SYNONYMS

tadā-at that time; eva-indeed; upāgatam-appeared (before her); devam-the sun-god; vīkṣya-seeing; vismita-mānasā-very much surprised; pratyaya-artham-just to see the potency of the mystic power; prayuktā-I have used it; me-me; yāhi-please return; deva-O demigod; kṣamasva-forgive; me-me.

As soon as Kuntī called for the demigod of the sun, he immediately appeared before her, and she was very much surprised. She told the sun-god, "I was simply examining the effectiveness of this mystic power. I am sorry I have called you unnecessarily. Please return and excuse me."

TEXT 34

amoghaṁ deva-sandarśam

ādadhe tvayi cātmajam

yonir yathā na duṣyeta

kartāhaṁ te sumadhyame

SYNONYMS

amogham-without failure; deva-sandarśam-meeting with the demigods; ādadhe-I shall give (my semen); tvayi-unto you; ca-also; ātmajam-a son; yoniḥ-the source of birth; yathā-as; na-not; duṣyeta-becomes polluted; kartā-shall arrange; aham-I; te-unto you; sumadhyame-O beautiful girl.

The sun-god said: O beautiful Pṛthā, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl.

According to Vedic civilization, if a girl gives birth to a child before she is married, no one will marry her. Therefore although the sun-god, after appearing before Pṛthā, wanted to give her a child, Pṛthā hesitated because she was still unmarried. To keep her virginity undisturbed, the sun-god arranged to give her a child that came from her ear, and therefore the child was known as Karṇa. The custom is that a girl should be married akṣata-yoni, that is, with her virginity undisturbed. A girl should never bear a child before her marriage.

TEXT 35

iti tasyāṁ sa ādhāya

garbhaṁ sūryo divaṁ gataḥ

sadyaḥ kumāraḥ sañjajñe

dvitīya iva bhāskaraḥ

SYNONYMS

iti-in this way; tasyām-unto her (Pṛthā); saḥ-he (the sun-god); ādhāya-discharging semen; garbham-pregnancy; sūryaḥ-the sun-god; divam-in the celestial planets; gataḥ-returned; sadyaḥ-immediately; kumāraḥ-a child; sañjajñe-was born; dvitīyaḥ-second; iva-like; bhāskaraḥ-the sun-god.

After saying this, the sun-god discharged his semen into the womb of Pṛthā and then returned to the celestial kingdom. Immediately thereafter, from Kuntī a child was born, who was like a second sun-god.

TEXT 36

taṁ sātyajan nadī-toye

kṛcchrāl lokasya bibhyatī

prapitāmahas tām uvāha

pāṇḍur vai satya-vikramaḥ

SYNONYMS

tam-that child; sā-she (Kuntī); atyajat-gave up; nadī-toye-in the water of the river; kṛcchrāt-with great repentance; lokasya-of the people in general; bibhyatī-fearing; prapitāmahaḥ-(your) great-grandfather; tām-her (Kuntī); uvāha-married; pāṇḍuḥ-the king known as Pāṇḍu; vai-indeed; satya-vikramaḥ-very pious and chivalrous.

Because Kuntī feared people's criticisms, with great difficulty she had to give up her affection for her child. Unwillingly, she packed the child in a basket and let it float down the waters of the river. O Mahārāja Parīkṣit, your great-grandfather the pious and chivalrous King Pāṇḍu later married Kuntī.

TEXT 37

śrutadevāṁ tu kārūṣo

vṛddhaśarmā samagrahīt

yasyām abhūd dantavakra

ṛṣi-śapto diteḥ sutaḥ

SYNONYMS

śrutadevām-unto Śrutadevā, a sister of Kuntī's; tu-but; kārūṣaḥ-the King of Karūṣa; vṛddhaśarmā-Vṛddhaśarmā; samagrahīt-married; yasyām-through whom; abhūt-was born; dantavakraḥ-Dantavakra; ṛṣi-śaptaḥ-was formerly cursed by the sages Sanaka and Sanātana; diteḥ-of Diti; sutaḥ-son.

Vṛddhaśarmā, the King of Karūṣa, married Kuntī's sister Śrutadevā, and from her womb Dantavakra was born. Having been cursed by the sages headed by Sanaka, Dantavakra had formerly been born as the son of Diti named Hiraṇyākṣa.

TEXT 38

kaikeyo dhṛṣṭaketuś ca

śrutakīrtim avindata

santardanādayas tasyāṁ

pañcāsan kaikayāḥ sutāḥ

SYNONYMS

kaikeyaḥ-the King of Kekaya; dhṛṣṭaketuḥ-Dhṛṣṭaketu; ca-also; śrutakīrtim-a sister of Kuntī's named Śrutakīrti; avindata-married; santardana-ādayaḥ-headed by Santardana; tasyām-through her (Śrutakīrti); pañca-five; āsan-there were; kaikayāḥ-the sons of the King of Kekaya; sutāḥ-sons.

King Dhṛṣṭaketu, the King of Kekaya, married Śrutakīrti, another sister of Kuntī's. Śrutakīrti had five sons, headed by Santardana.

TEXT 39

rājādhidevyām āvantyau

jayaseno 'janiṣṭa ha

damaghoṣaś cedi-rājaḥ

śrutaśravasam agrahīt

SYNONYMS

rājādhidevyām-through Rājādhidevī, another sister of Kuntī's; āvantyau-the sons (named Vinda and Anuvinda); jayasenaḥ-King Jayasena; ajaniṣṭa-gave birth to; ha-in the past; damaghoṣaḥ-Damaghoṣa; cedi-rājaḥ-the king of the state of Cedi; śrutaśravasam-Śrutaśravā, another sister; agrahīt-married.

Through the womb of Rājādhidevī, another sister of Kuntī's, Jayasena begot two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state married Śrutaśravā. This king's name was Damaghoṣa.

TEXT 40

śiśupālaḥ sutas tasyāḥ

kathitas tasya sambhavaḥ

devabhāgasya kaṁsāyāṁ

citraketu-bṛhadbalau

SYNONYMS

śiśupālaḥ-Śiśupāla; sutaḥ-the son; tasyāḥ-of her (Śrutaśravā); kathitaḥ-already described (in the Seventh Canto); tasya-his; sambhavaḥ-birth; devabhāgasya-from Devabhāga, a brother of Vasudeva's; kaṁsāyām-in the womb of Kaṁsā, his wife; citraketu-Citraketu; bṛhadbalau-and Bṛhadbala.

The son of Śrutaśravā was Śiśupāla, whose birth has already been described [in the Seventh Canto of Śrīmad-Bhāgavatam]. Vasudeva's brother named Devabhāga had two sons born of his wife, Kaṁsā. These two sons were Citraketu and Bṛhadbala.

TEXT 41

kaṁsavatyāṁ devaśravasaḥ

suvīra iṣumāṁs tathā

bakaḥ kaṅkāt tu kaṅkāyāṁ

satyajit purujit tathā

SYNONYMS

kaṁsavatyām-in the womb of Kaṁsavatī; devaśravasaḥ-from Devaśravā, a brother of Vasudeva's; suvīraḥ-Suvīra; iṣumān-Iṣumān; tathā-as well as; bakaḥ-Baka; kaṅkāt-from Kaṅka; tu-indeed; kaṅkāyām-in his wife, named Kaṅkā; satyajit-Satyajit; purujit-Purujit; tathā-as well as.

Vasudeva's brother named Devaśravā married Kaṁsavatī, by whom he begot two sons, named Suvīra and Iṣumān. Kaṅka, by his wife Kaṅkā, begot three sons, named Baka, Satyajit and Purujit.

TEXT 42

sṛñjayo rāṣṭrapālyāṁ ca

vṛṣa-durmarṣaṇādikān

harikeśa-hiraṇyākṣau

śūrabhūmyāṁ ca śyāmakaḥ

SYNONYMS

sṛñjayaḥ-Sṛñjaya; rāṣṭrapālyām-through his wife, Rāṣṭrapālikā; ca-and; vṛṣa-durmarṣaṇa-ādikān-begot sons headed by Vṛṣa and Durmarṣaṇa; harikeśa-Harikeśa; hiraṇyākṣau-and Hiraṇyākṣa; śūrabhūmyām-in the womb of Śūrabhūmi; ca-and; śyāmakaḥ-King Śyāmaka.

King Sṛñjaya, by his wife, Rāṣṭrapālikā, begot sons headed by Vṛṣa and Durmarṣaṇa. King Śyāmaka, by his wife, Śūrabhūmi, begot two sons, named Harikeśa and Hiraṇyākṣa.

TEXT 43

miśrakeśyām apsarasi

vṛkādīn vatsakas tathā

takṣa-puṣkara-śālādīn

durvākṣyāṁ vṛka ādadhe

SYNONYMS

miśrakeśyām-in the womb of Miśrakeśī; apsarasi-who belonged to the Apsarā group; vṛka-ādīn-Vṛka and other sons; vatsakaḥ-Vatsaka; tathā-as well; takṣa-puṣkara-śāla-ādīn-sons headed by Takṣa, Puṣkara and Śāla; durvākṣyām-in the womb of his wife, Durvākṣī; vṛkaḥ-Vṛka; ādadhe-begot.

Thereafter, King Vatsaka, by the womb of his wife, Miśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Vṛka, by his wife, Durvākṣī, begot Takṣa, Puṣkara, Śāla and so on.

TEXT 44

sumitrārjunapālādīn

samīkāt tu sudāmanī

ānakaḥ karṇikāyāṁ vai

ṛtadhāmā-jayāv api

SYNONYMS

sumitra-Sumitra; arjunapāla-Arjunapāla; ādīn-headed by; samīkāt-from King Śamīka; tu-indeed; sudāmanī-in the womb of Sudāmanī, his wife; ānakaḥ-King Ānaka; karṇikāyām-in the womb of his wife Karṇikā; vai-indeed; ṛtadhāmā-Ṛtadhāmā; jayau-and Jaya; api-indeed.

From Śamīka, by the womb of his wife, Sudāmanī, came Sumitra, Arjunapāla and other sons. King Ānaka, by his wife, Karṇikā, begot two sons, namely Ṛtadhāmā and Jaya.

TEXT 45

pauravī rohiṇī bhadrā

madirā rocanā ilā

devakī-pramukhāś cāsan

patnya ānakadundubheḥ

SYNONYMS

pauravī-Pauravī; rohiṇī-Rohiṇī; bhadrā-Bhadrā; madirā-Madirā; rocanā-Rocanā; ilā-Ilā; devakī-Devakī; pramukhāḥ-headed by; ca-and; āsan-existed; patnyaḥ-wives; ānakadundubheḥ-of Vasudeva, who was known as Ānakadundubhi.

Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā, Rocanā, Ilā and others were all wives of Ānakadundubhi [Vasudeva]. Among them all, Devakī was the chief.

TEXT 46

balaṁ gadaṁ sāraṇaṁ ca

durmadaṁ vipulaṁ dhruvam

vasudevas tu rohiṇyāṁ

kṛtādīn udapādayat

SYNONYMS

balam-Bala; gadam-Gada; sāraṇam-Sāraṇa; ca-also; durmadam-Durmada; vipulam-Vipula; dhruvam-Dhruva; vasudevaḥ-Vasudeva (the father of Kṛṣṇa); tu-indeed; rohiṇyām-in the wife named Rohiṇī; kṛta-ādīn-the sons headed by Kṛta; udapādayat-begot.

Vasudeva, by the womb of his wife Rohiṇī, begot sons such as Bala, Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others.

TEXTS 47–48

subhadro bhadrabāhuś ca

durmado bhadra eva ca

pauravyās tanayā hy ete

bhūtādyā dvādaśābhavan

nandopananda-kṛtaka-

śūrādyā madirātmajāḥ

kauśalyā keśinaṁ tv ekam

asūta kula-nandanam

SYNONYMS

subhadraḥ-Subhadra; bhadrabāhuḥ-Bhadrabāhu; ca-and; durmadaḥ-Durmada; bhadraḥ-Bhadra; eva-indeed; ca-also; pauravyāḥ-of the wife named Pauravī; tanayāḥ-sons; hi-indeed; ete-all of them; bhūta-ādyāḥ-headed by Bhūta; dvādaśa-twelve; abhavan-were born; nanda-upananda-kṛtaka-śūra-ādyāḥ-Nanda, Upananda, Kṛtaka, Śūra and others; madirā-ātmajāḥ-the sons of Madirā; kauśalyā-Kauśalyā; keśinam-a son named Keśī; tu ekam-only one; asūta-gave birth to; kula-nandanam-a son.

From the womb of Pauravī came twelve sons, including Bhūta, Subhadra, Bhadrabāhu, Durmada and Bhadra. Nanda, Upananda, Kṛtaka, Śūra and others were born from the womb of Madirā. Bhadrā [Kauśalyā] gave birth to only one son, named Keśī.

TEXT 49

rocanāyām ato jātā

hasta-hemāṅgadādayaḥ

ilāyām uruvalkādīn

yadu-mukhyān ajījanat

SYNONYMS

rocanāyām-in another wife, whose name was Rocanā; ataḥ-thereafter; jātāḥ-were born; hasta-Hasta; hemāṅgada-Hemāṅgada; ādayaḥ-and others; ilāyām-in another wife, named Ilā; uruvalka-ādīn-sons headed by Uruvalka; yadu-mukhyān-principal personalities in the Yadu dynasty; ajījanat-he begot.

Vasudeva, by another of his wives, whose name was Rocanā, begot Hasta, Hemāṅgada and other sons. And by his wife named Ilā he begot sons headed by Uruvalka, all of whom were chief personalities in the dynasty of Yadu.

TEXT 50

vipṛṣṭho dhṛtadevāyām

eka ānakadundubheḥ

śāntidevātmajā rājan

praśama-prasitādayaḥ

SYNONYMS

vipṛṣṭhaḥ-Vipṛṣṭha; dhṛtadevāyām-in the womb of the wife named Dhṛtadevā; ekaḥ-one son; ānakadundubheḥ-of Ānakadundubhi, Vasudeva; śāntidevā-ātmajāḥ-the sons of another wife, named Śāntidevā; rājan-O Mahārāja Parīkṣit; praśama-prasita-ādayaḥ-Praśama, Prasita and other sons.

From the womb of Dhṛtadevā, one of the wives of Ānakadundubhi [Vasudeva], came a son named Vipṛṣṭha. The sons of Śāntidevā, another wife of Vasudeva, were Praśama, Prasita and others.

TEXT 51

rājanya-kalpa-varṣādyā

upadevā-sutā daśa

vasu-haṁsa-suvaṁśādyāḥ

śrīdevāyās tu ṣaṭ sutāḥ

SYNONYMS

rājanya-Rājanya; kalpa-Kalpa; varṣa-ādyāḥ-Varṣa and others; upadevā-sutāḥ-sons of Upadevā, another wife of Vasudeva's; daśa-ten; vasu-Vasu; haṁsa-Haṁsa; suvaṁśa-Suvaṁśa; ādyāḥ-and others; śrīdevāyāḥ-born of another wife, named Śrīdevā; tu-but; ṣaṭ-six; sutāḥ-sons.

Vasudeva also had a wife named Upadevā, from whom came ten sons, headed by Rājanya, Kalpa and Varṣa. From Śrīdevā, another wife, came six sons, such as Vasu, Haṁsa and Suvaṁśa.

TEXT 52

devarakṣitayā labdhā

nava cātra gadādayaḥ

vasudevaḥ sutān aṣṭāv

ādadhe sahadevayā

SYNONYMS

devarakṣitayā-by the wife named Devarakṣitā; labdhāḥ-achieved; nava-nine; ca-also; atra-here; gadā-ādayaḥ-sons headed by Gadā; vasudevaḥ-Śrīla Vasudeva; sutān-sons; aṣṭau-eight; ādadhe-begot; sahadevayā-in the wife named Sahadevā.

By the semen of Vasudeva in the womb of Devarakṣitā, nine sons were born, headed by Gadā. Vasudeva, who was religion personified, also had a wife named Sahadevā, by whose womb he begot eight sons, headed by Śruta and Pravara.

TEXTS 53–55

pravara-śruta-mukhyāṁś ca

sākṣād dharmo vasūn iva

vasudevas tu devakyām

aṣṭa putrān ajījanat

kīrtimantaṁ suṣeṇaṁ ca

bhadrasenam udāra-dhīḥ

ṛjuṁ sammardanaṁ bhadraṁ

saṅkarṣaṇam ahīśvaram

aṣṭamas tu tayor āsīt

svayam eva hariḥ kila

subhadrā ca mahābhāgā

tava rājan pitāmahī

SYNONYMS

pravara-Pravara (in some readings, Pauvara); śruta-Śruta; mukhyān-headed by; ca-and; sākṣāt-directly; dharmaḥ-religion personified; vasūn iva-exactly like the chief Vasus in the heavenly planets; vasudevaḥ-Śrīla Vasudeva, the father of Kṛṣṇa; tu-indeed; devakyām-in the womb of Devakī; aṣṭa-eight; putrān-sons; ajījanat-begot; kīrtimantam-Kīrtimān; suṣeṇam ca-and Suṣeṇa; bhadrasenam-Bhadrasena; udāra-dhīḥ-all fully qualified; ṛjum-Ṛju; sammardanam-Sammardana; bhadram-Bhadra; saṅkarṣaṇam-Saṅkarṣaṇa; ahi-īśvaram-the supreme controller and serpent incarnation; aṣṭamaḥ-the eighth one; tu-but; tayoḥ-of both (Devakī and Vasudeva); āsīt-appeared; svayam eva-directly, personally; hariḥ-the Supreme Personality of Godhead; kila-what to speak of; subhadrā-a sister, Subhadrā; ca-and; mahābhāgā-highly fortunate; tava-your; rājan-O Mahārāja Parīkṣit; pitāmahī-grandmother.

The eight sons born of Sahadevā such as Pravara and Śruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devakī. These included Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the controller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself-Kṛṣṇa. The highly fortunate Subhadrā, the one daughter, was your grandmother.

The fifty-fifth verse says, svayam eva hariḥ kila, indicating that Kṛṣṇa, the eighth son of Devakī, is the Supreme Personality of Godhead. Kṛṣṇa is not an incarnation. Although there is no difference between the Supreme Personality of Godhead Hari and His incarnation, Kṛṣṇa is the original Supreme Person, the complete Godhead. Incarnations exhibit only a certain percentage of the potencies of Godhead; the complete Godhead is Kṛṣṇa Himself, who appeared as the eighth son of Devakī.

TEXT 56

yadā yadā hi dharmasya

kṣayo vṛddhiś ca pāpmanaḥ

tadā tu bhagavān īśa

ātmānaṁ sṛjate hariḥ

SYNONYMS

yadā-whenever; yadā-when ever; hi-indeed; dharmasya-of the principles of religion; kṣayaḥ-deterioration; vṛddhiḥ-increasing; ca-and; pāpmanaḥ-of sinful activities; tadā-at that time; tu-indeed; bhagavān-the Supreme Personality of Godhead; īśaḥ-the supreme controller; ātmānam-personally; sṛjate-descends; hariḥ-the Supreme Personality of Godhead.

Whenever the principles of religion deteriorate and the principles of irreligion increase, the supreme controller, the Personality of Godhead Śrī Hari, appears by His own will.

The principles by which an incarnation of the Supreme Personality of Godhead descends upon earth are explained in this verse. The same principles are also explained in Bhagavad-gītā (4.7) by the Lord Himself:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."

In the present age, the Supreme Personality of Godhead has appeared as Śrī Caitanya Mahāprabhu to inaugurate the Hare Kṛṣṇa movement. At the present time, in Kali-yuga, people are extremely sinful and bad (manda). They have no idea of spiritual life and are misusing the benefits of the human form to live like cats and dogs. Under these circumstances Śrī Caitanya Mahāprabhu has inaugurated the Hare Kṛṣṇa movement, which is not different from Kṛṣṇa, the Supreme Personality of Godhead. If one associates with this movement, he directly associates with the Supreme Personality of Godhead. People should take advantage of the chanting of the Hare Kṛṣṇa mantra and thus gain relief from all the problems created in this age of Kali.

TEXT 57

na hy asya janmano hetuḥ

karmaṇo vā mahīpate

ātma-māyāṁ vineśasya

parasya draṣṭur ātmanaḥ

SYNONYMS

na-not; hi-indeed; asya-of Him (the Supreme Personality of Godhead); janmanaḥ-of the appearance, or taking birth; hetuḥ-there is any cause; karmaṇaḥ-or for acting; vā-either; mahīpate-O King (Mahārāja Parīkṣit); ātma-māyām-His supreme compassion for the fallen souls; vinā-without; īśasya-of the supreme controller; parasya-of the Personality of Godhead, who is beyond the material world; draṣṭuḥ-of the Supersoul, who witnesses everyone's activities; ātmanaḥ-of the Supersoul of everyone.

O King, Mahārāja Parīkṣit, but for the Lord's personal desire, there is no cause for His appearance, disappearance or activities. As the Supersoul, He knows everything. Consequently there is no cause that affects Him, not even the results of fruitive activities.

This verse points out the difference between the Supreme Personality of Godhead and an ordinary living being. An ordinary living being receives a particular type of body according to his past activities (karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]). A living being is never independent and can never appear independently. Rather, one is forced to accept a body imposed upon him by māyā according to his past karma. As explained in Bhagavad-gītā (18.61), yantrārūḍhāni māyayā. The body is a kind of machine created and offered to the living entity by the material energy under the direction of the Supreme Personality of Godhead. Therefore the living entity must accept a particular type of body awarded to him by māyā, the material energy, according to his karma. One cannot independently say, "Give me a body like this" or "Give me a body like that." One must accept whatever body is offered by the material energy. This is the position of the ordinary living being.

When Kṛṣṇa descends, however, He does so out of His merciful compassion for the fallen souls. As the Lord says in Bhagavad-gītā (4.8):

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." The Supreme Lord is not forced to appear. Indeed, no one can subject Him to force, for He is the Supreme Personality of Godhead. Everyone is under His control, and He is not under the control of anyone else. Foolish people who because of a poor fund of knowledge think that one can equal Kṛṣṇa or become Kṛṣṇa are condemned in every way. No one can equal or surpass Kṛṣṇa, who is therefore described as asamaurdhva. According to the Viśva-kośa dictionary, the word māyā is used in the sense of "false pride" and also in the sense of "compassion." For an ordinary living being, the body in which he appears is his punishment. As the Lord says in Bhagavad-gītā (7.14), daivī hy eṣā guṇa-mayī mama māyā duratyayā: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." But when Kṛṣṇa comes the word māyā refers to His compassion or mercy upon the devotees and fallen souls. By His potency, the Lord can deliver everyone, whether sinful or pious.

TEXT 58

yan māyā-ceṣṭitaṁ puṁsaḥ

sthity-utpatty-apyayāya hi

anugrahas tan-nivṛtter

ātma-lābhāya ceṣyate

SYNONYMS

yat-whatever; māyā-ceṣṭitam-the laws of material nature enacted by the Supreme Personality of Godhead; puṁsaḥ-of the living entities; sthiti-duration of life; utpatti-birth; apyayāya-annihilation; hi-indeed; anugrahaḥ-compassion; tat-nivṛtteḥ-the creation and manifestation of cosmic energy to stop the repetition of birth and death; ātma-lābhāya-thus going home, back to Godhead; ca-indeed; iṣyate-for this purpose the creation is there.

The Supreme Personality of Godhead acts through His material energy in the creation, maintenance and annihilation of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity's birth, death and duration of materialistic life. Thus He enables the living being to return home, back to Godhead.

Materialistic men sometimes ask why God has created the material world for the suffering of the living entities. The material creation is certainly meant for the suffering of the conditioned souls, who are part of the Supreme Personality of Godhead, as confirmed by the Lord Himself in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." All the living entities are part and parcel of the Supreme Personality of Godhead and are as good as the Lord qualitatively, but quantitatively there is a great difference between them, for the Lord is unlimited whereas the living entities are limited. Thus the Lord possesses unlimited potency for pleasure, and the living entities have a limited pleasure potency. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Kṛṣṇa, he is put into the material world, where he begins his life as Brahmā and is gradually degraded to the status of an ant or a worm in stool. This is called manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. There is a great struggle for existence because the living entity conditioned by material nature is under nature's full control (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Because of his limited knowledge, however, the living entity thinks he is enjoying in this material world. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. He is actually under the full control of material nature, but still he thinks himself independent (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). Even when he is elevated by speculative knowledge and tries to merge into the existence of Brahman, the same disease continues.

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (Bhāg. 10.2.32). Even having attained that paraṁ padam, having merged into the impersonal Brahman, he falls again to the material world.

In this way, the conditioned soul undergoes a great struggle for existence in this material world, and therefore the Lord, out of compassion for him, appears in this world and instructs him. Thus the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." The real dharma is to surrender unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in a struggle for existence to become like Kṛṣṇa. Therefore out of compassion Kṛṣṇa creates this material world to give the living entity a chance to understand his real position. Bhagavad-gītā and similar Vedic literatures are presented so that the living being may understand his relationship with Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (Bg. 15.15). All these Vedic literatures are meant to enable the human being to understand what he is, what his actual position is, and what his relationship is with the Supreme Personality of Godhead. This is called brahma-jijñāsā. Every conditioned soul is struggling, but human life provides the best chance for him to understand his position. Therefore this verse says, anugrahas tan-nivṛtteḥ, indicating that the false life of repeated birth and death must be stopped and the conditioned soul should be educated. This is the purpose of the creation.

The creation does not arise whimsically, as atheistic men think.

asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam

"They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust." (Bg. 16.8) Atheistic rascals think that there is no God and that the creation has taken place by chance, just as a man and woman meet by chance and the woman becomes pregnant and gives birth to a child. Actually, however, this is not the fact. The fact is that there is a purpose for this creation: to give the conditioned soul a chance to return to his original consciousness, Kṛṣṇa consciousness, and then return home, back to Godhead, and be completely happy in the spiritual world. In the material world the conditioned soul is given a chance to satisfy his senses, but at the same time he is informed by Vedic knowledge that this material world is not his actual place for happiness. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (Bg. 13.9). One must stop the repetition of birth and death. Every human being, therefore, should take advantage of this creation by understanding Kṛṣṇa and his relationship with Kṛṣṇa and in this way return home, back to Godhead.

TEXT 59

akṣauhiṇīnāṁ patibhir

asurair nṛpa-lāñchanaiḥ

bhuva ākramyamāṇāyā

abhārāya kṛtodyamaḥ

SYNONYMS

akṣauhiṇīnām-of kings possessing great military power; patibhiḥ-by such kings or government; asuraiḥ-actually demons (because they do not need such military power but create it unnecessarily); nṛpa-lāñchanaiḥ-who are actually unfit to be kings (although they have somehow taken possession of the government); bhuvaḥ-on the surface of the earth; ākramyamāṇāyāḥ-aiming at attacking one another; abhārāya-paving the way for diminishing the number of demons on the surface of the earth; kṛta-udyamaḥ-enthusiastic (they spend all the revenue of the state to increase military power).

Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness.

As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The sādhus, the devotees of the Lord, are always eager to advance the cause of Kṛṣṇa consciousness so that the conditioned souls may be released from the bondage of birth and death. But the asuras, the demons, impede the advancement of the Kṛṣṇa consciousness movement, and therefore Kṛṣṇa arranges occasional fights between different asuras who are very much interested in increasing their military power. The duty of the government or king is not to increase military power unnecessarily; the real duty of the government is to see that the people of the state advance in Kṛṣṇa consciousness. For this purpose, Kṛṣṇa says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." There should be an ideal class of men who are bona fide brāhmaṇas, and they should be given all protection. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is very fond of brāhmaṇas and cows, The brāhmaṇas promulgate the cause of advancement in Kṛṣṇa consciousness, and the cows give enough milk to maintain the body in the mode of goodness. The kṣatriyas and the government should be advised by the brāhmaṇas. Next, the vaiśyas should produce enough foodstuffs, and the śūdras, who cannot do anything beneficial on their own, should serve the three higher classes (the brāhmaṇas, kṣatriyas and vaiśyas). This is the arrangement of the Supreme Personality of Godhead so that the conditioned souls will be released from the material condition and return home, back to Godhead. This is the purpose of Kṛṣṇa's descent on the surface of the earth (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]).

Everyone must understand Kṛṣṇa's activities (janma karma ca me divyam [Bg. 4.9]). If one understands the purpose of Kṛṣṇa's coming to this earth and performing His activities, one is immediately liberated. This liberation is the purpose of the creation and Kṛṣṇa's descent upon the surface of the earth. Demons are very much interested in advancing a plan by which people will labor hard like cats, dogs and hogs, but Kṛṣṇa's devotees want to teach Kṛṣṇa consciousness so that people will be satisfied with plain living and Kṛṣṇa conscious advancement. Although demons have created many plans for industry and hard labor so that people will work day and night like animals, this is not the purpose of civilization. Such endeavors are jagato'hitaḥ; that is, they are meant for the misfortune of the people in general. Kṣayāya: such activities lead to annihilation. One who understands the purpose of Kṛṣṇa, the Supreme Personality of Godhead, should seriously understand the importance of the Kṛṣṇa consciousness movement and seriously take part in it. One should not endeavor for ugra-karma, or unnecessary work for sense gratification. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti (Bhāg. 5.5.4). Simply for sense gratification, people make plans for material happiness. Māyā-sukhāya bharam udvahato vimūḍhān (Bhāg. 7.9.43). They do this because they are all vimūḍhas, rascals. For flickering happiness, people waste their human energy, not understanding the importance of the Kṛṣṇa consciousness movement but instead accusing the simple devotees of brainwashing. Demons may falsely accuse the preachers of the Kṛṣṇa consciousness movement, but Kṛṣṇa will arrange a fight between the demons in which all their military power will be engaged and both parties of demons will be annihilated.

TEXT 60

karmāṇy aparimeyāṇi

manasāpi sureśvaraiḥ

saha-saṅkarṣaṇaś cakre

bhagavān madhusūdanaḥ

SYNONYMS

karmāṇi-activities; aparimeyāṇi-immeasurable, unlimited; manasā api-even by such plans perceived within the mind; sura-īśvaraiḥ-by the controllers of the universe like Brahmā and Śiva; saha-saṅkarṣaṇaḥ-along with Saṅkarṣaṇa (Baladeva); cakre-performed; bhagavān-the Supreme Personality of Godhead; madhu-sūdanaḥ-the killer of the Madhu demon.

The Supreme Personality of Godhead, Kṛṣṇa, with the cooperation of Saṅkarṣaṇa, Balarāma, performed activities beyond the mental comprehension of even such personalities as Lord Brahmā and Lord Śiva. [For instance, Kṛṣṇa arranged the Battle of Kurukṣetra to kill many demons for the relief of the entire world.]

TEXT 61

kalau janiṣyamāṇānāṁ

duḥkha-śoka-tamo-nudam

anugrahāya bhaktānāṁ

supuṇyaṁ vyatanod yaśaḥ

SYNONYMS

kalau-in this age of Kali; janiṣyamāṇānām-of the conditioned souls who will take birth in the future; duḥkha-śoka-tamaḥ-nudam-to minimize their unlimited unhappiness and lamentation, which are caused by ignorance; anugrahāya-just to show mercy; bhaktānām-to the devotees; su-puṇyam-very pious, transcendental activities; vyatanot-expanded; yaśaḥ-His glories or reputation.

To show causeless mercy to the devotees who would take birth in the future in this age of Kali, the Supreme Personality of Godhead, Kṛṣṇa, acted in such a way that simply by remembering Him one will be freed from all the lamentation and unhappiness of material existence. [In other words, He acted so that all future devotees, by accepting the instructions of Kṛṣṇa consciousness stated in Bhagavad-gītā, could be relieved from the pangs of material existence.]

The Lord's activities of saving the devotees and killing the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]) take place side by side. Kṛṣṇa actually appears for the deliverance of the sādhus, or bhaktas, but by killing the demons He shows them mercy also, for anyone killed by Kṛṣṇa is liberated. Whether the Lord kills or gives protection, He is kind to both the demons and the devotees.

TEXT 62

yasmin sat-karṇa-pīyuṣe

yaśas-tīrtha-vare sakṛt

śrotrāñjalir upaspṛśya

dhunute karma-vāsanām

SYNONYMS

yasmin-in the history of the transcendental activities of Kṛṣṇa upon the surface of the earth; sat-karṇa-pīyuṣe-who pleases the demands of the transcendental, purified ears; yaśaḥ-tīrtha-vare-keeping oneself in the best of holy places by hearing the transcendental activities of the Lord; sakṛt-once only, immediately; śrotra-añjaliḥ-in the form of hearing the transcendental message; upaspṛśya-touching (exactly like the water of the Ganges); dhunute-destroys; karma-vāsanām-the strong desire for fruitive activities.

Simply by receiving the glories of the Lord through purified transcendental ears, the devotees of the Lord are immediately freed from strong material desires and engagement in fruitive activities.

When the devotees aurally receive the activities of the Supreme Personality of Godhead as enacted in Bhagavad-gītā and Śrīmad-Bhāgavatam, they immediately achieve a transcendental vision in which they are no longer interested in materialistic activities. Thus they achieve freedom from the material world. For sense gratification practically everyone is engaged in materialistic activities, which prolong the process of janma-mṛtyu jarā-vyādhi-birth, death, old age and disease-but the devotee, simply by hearing the message of Bhagavad-gītā and further relishing the narrations of Śrīmad-Bhāgavatam, becomes so pure that he no longer takes interest in materialistic activities. At the moment, devotees in the Western countries are being attracted by Kṛṣṇa consciousness and becoming uninterested in materialistic activities, and therefore people are trying to oppose this movement. But they cannot possibly check this movement or stop the activities of the devotees in Europe and America by their artificial impositions. Here the words śrotrāñjalir upaspṛśya indicate that simply by hearing the transcendental activities of the Lord the devotees become so pure that they are immediately immune to the contamination of materialistic fruitive activities. Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11] Materialistic activities are unnecessary for the soul, and therefore the devotees are freed from such activities. The devotees are situated in liberation (brahma-bhūyāya kalpate), and therefore they cannot be called back to their material homes and materialistic activities.

TEXTS 63–64

bhoja-vṛṣṇy-andhaka-madhu-

śūrasena-daśārhakaiḥ

ślāghanīyehitaḥ śaśvat

kuru-sṛñjaya-pāṇḍubhiḥ

snigdha-smitekṣitodārair

vākyair vikrama-līlayā

nṛlokaṁ ramayām āsa

mūrtyā sarvāṅga-ramyayā

SYNONYMS

bhoja-assisted by the Bhoja dynasty; vṛṣṇi-and by the Vṛṣṇis; andhaka-and by the Andhakas; madhu-and by the Madhus; śūrasena-and by the Śūrasenas; daśārhakaiḥ-and by the Daśārhakas; ślāghanīya-by the praiseworthy; īhitaḥ-endeavoring; śaśvat-always; kuru-sṛñjaya-pāṇḍubhiḥ-assisted by the Pāṇḍavas, Kurus and Sṛñjayas; snigdha-affectionate; smita-smiling; īkṣita-being regarded as; udāraiḥ-magnanimous; vākyaiḥ-the instructions; vikrama-līlayā-the pastimes of heroism; nṛ-lokam-human society; ramayām āsa-pleased; mūrtyā-by His personal form; sarva-aṅga-ramyayā-the form that pleases everyone by all parts of the body.

Assisted by the descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu, Śūrasena, Daśārha, Kuru, Sṛñjaya and Pāṇḍu, Lord Kṛṣṇa performed various activities. By His pleasing smiles, His affectionate behavior, His instructions and His uncommon pastimes like raising Govardhana Hill, the Lord, appearing in His transcendental body, pleased all of human society.

The words nṛlokaṁ ramayām āsa mūrtyā sarvāṅga-ramyayā are significant. Kṛṣṇa is the original form. Bhagavān, the Supreme Personality of Godhead, is therefore described here by the word mūrtyā. The word mūrti means "form." Kṛṣṇa, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body (yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]). The Lord is narākṛti, exactly resembling the form of a human being, but His form is different from ours. Therefore the word sarvāṅga-ramyayā informs us that every part of His body is pleasing for everyone to see. Apart from His smiling face, every part of His body-His hands, His legs, His chest-is pleasing to the devotees, who cannot at any time stop seeing the beautiful form of the Lord.

TEXT 65

yasyānanaṁ makara-kuṇḍala-cāru-karṇa-

bhrājat-kapola-subhagaṁ savilāsa-hāsam

nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo

nāryo narāś ca muditāḥ kupitā nimeś ca

SYNONYMS

yasya-whose; ānanam-face; makara-kuṇḍala-cāru-karṇa-decorated by earrings resembling sharks and by beautiful ears; bhrājat-brilliantly decorated; kapola-forehead; subhagam-declaring all opulences; sa-vilāsa-hāsam-with smiles of enjoyment; nitya-utsavam-whenever one sees Him, one feels festive; na tatṛpuḥ-they could not be satisfied; dṛśibhiḥ-by seeing the form of the Lord; pibantyaḥ-as if drinking through the eyes; nāryaḥ-all the women of Vṛndāvana; narāḥ-all the male devotees; ca-also; muditāḥ-fully satisfied; kupitāḥ-angry; nimeḥ-the moment they are disturbed by the blinking of the eyes; ca-also.

Kṛṣṇa's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Kṛṣṇa sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes.

As stated by the Lord Himself in the Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." Unless one is qualified to understand Kṛṣṇa, one cannot appreciate the presence of Kṛṣṇa on earth. Among the Bhojas, Vṛṣṇis, Andhakas, Pāṇḍavas and many other kings intimately related with Kṛṣṇa, the intimate relationship between Kṛṣṇa and the inhabitants of Vṛndāvana is especially to be noted. That relationship is described in this verse by the words nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyaḥ. The inhabitants of Vṛndāvana especially, such as the cowherd boys, the cows, the calves, the gopīs and Kṛṣṇa's father and mother, were never fully satisfied, although they saw Kṛṣṇa's beautiful features constantly. Seeing Kṛṣṇa is described here as nitya-utsava, a daily festival. The inhabitants of Vṛndāvana saw Kṛṣṇa almost every moment, but when Kṛṣṇa left the village for the pasturing grounds, where He tended the cows and calves, the gopīs were very much afflicted because they saw Kṛṣṇa walking on the sand and thought that Kṛṣṇa's lotus feet, which they dared not place on their breasts because they thought their breasts not soft enough, were being pierced by broken chips of stone. By even thinking of this, the gopīs were affected, and they cried at home. These gopīs, who were therefore the exalted friends of Kṛṣṇa, saw Kṛṣṇa constantly, but because their eyelids disturbed their vision of Kṛṣṇa, the gopīs condemned the creator, Lord Brahmā. Therefore the beauty of Kṛṣṇa, especially the beauty of His face, is described here. At the end of the Ninth Canto, in the Twenty-fourth Chapter, we find a hint of Kṛṣṇa's beauty. Now we are proceeding to the Tenth Canto, which is considered Kṛṣṇa's head. The entire Śrīmad-Bhāgavata Purāṇa is the embodiment of Kṛṣṇa's form, and the Tenth Canto is His face. This verse gives a hint of how beautiful His face is. Kṛṣṇa's smiling face, with His cheeks, His lips, the ornaments in His ears, His chewing of betel nuts-all this was minutely observed by the gopīs, who thus enjoyed transcendental bliss, so much so that they were never fully satisfied to see Kṛṣṇa's face, but instead condemned the creator of the body for making eyelids that obstructed their vision. The beauty of Kṛṣṇa's face was therefore much more appreciated by the gopīs than by His friends the cowherd boys or even by Yaśodā Mātā, who was also interested in decorating the face of Kṛṣṇa.

TEXT 66

jāto gataḥ pitṛ-gṛhād vrajam edhitārtho

hatvā ripūn suta-śatāni kṛtorudāraḥ

utpādya teṣu puruṣaḥ kratubhiḥ samīje

ātmānam ātma-nigamaṁ prathayañ janeṣu

SYNONYMS

jātaḥ-after taking birth as the son of Vasudeva; gataḥ-went away; pitṛ-gṛhāt-from the houses of His father; vrajam-to Vṛndāvana; edhita-arthaḥ-to exalt the position (of Vṛndāvana); hatvā-killing there; ripūn-many demons; suta-śatāni-hundreds of sons; kṛta-urudāraḥ-accepting many thousands of wives, the best of women; utpādya-begot; teṣu-in them; puruṣaḥ-the Supreme Person, who exactly resembles a human being; kratubhiḥ-by many sacrifices; samīje-worshiped; ātmānam-Himself (because He is the person worshiped by all sacrifices); ātma-nigamam-exactly according to the ritualistic ceremonies of the Vedas; prathayan-expanding the Vedic principles; janeṣu-among the people in general.

The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father's home and went to Vṛndāvana to expand His loving relationship with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterwards He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life.

As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, it is Kṛṣṇa who is to be known. Lord Śrī Kṛṣṇa, setting an example by His own behavior, performed many ritualistic ceremonies described in the Vedas and established the principles of gṛhastha life by marrying many wives and begetting many children just to show people in general how to be happy by living according to Vedic principles. The center of Vedic sacrifice is Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). To advance in human life, human society must follow the Vedic principles personally demonstrated by Lord Kṛṣṇa in His householder life. The real purpose of Kṛṣṇa's appearance, however, was to manifest how one can take part in loving affairs with the Supreme Personality of Godhead. Reciprocations of loving affairs in ecstasy are possible only in Vṛndāvana. Therefore just after His appearance as the son of Vasudeva, the Lord immediately left for Vṛndāvana. In Vṛndāvana, the Lord not only took part in loving affairs with His father and mother, the gopīs and the cowherd boys, but also gave liberation to many demons by killing them. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Lord appears in order to protect the devotees and kill the demons. This was fully exhibited by His personal behavior. In Bhagavad-gītā the Lord is understood by Arjuna to be puruṣaṁ śāśvataṁ divyam-the eternal, transcendental Supreme Person. Here also we find the words utpādya teṣu puruṣaḥ. Therefore it is to be concluded that the Absolute Truth is puruṣa, a person. The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not only is He puruṣa, a person, but He is the līlā-puruṣottama, the best of all persons.

TEXT 67

pṛthvyāḥ sa vai guru-bharaṁ kṣapayan kurūṇām

antaḥ-samuttha-kalinā yudhi bhūpa-camvaḥ

dṛṣṭyā vidhūya vijaye jayam udvighoṣya

procyoddhavāya ca paraṁ samagāt sva-dhāma

SYNONYMS

pṛthvyāḥ-on the earth; saḥ-He (Lord Kṛṣṇa); vai-indeed; guru-bharam-a great burden; kṣapayan-completely finishing; kurūṇām-of the personalities born in the Kuru dynasty; antaḥ-samuttha-kalinā-by creating enmity between the brothers by disagreement; yudhi-in the Battle of Kurukṣetra; bhūpa-camvaḥ-all the demoniac kings; dṛṣṭyā-by His glance; vidhūya-cleansing their sinful activities; vijaye-in victory; jayam-victory; udvighoṣya-declaring (the victory for Arjuna); procya-giving instructions; uddhavāya-unto Uddhava; ca-also; param-transcendental; samagāt-returned; sva-dhāma-to His own place.

Thereafter, Lord Śrī Kṛṣṇa created a misunderstanding between family members just to diminish the burden of the world. Simply by His glance, He annihilated all the demoniac kings on the Battlefield of Kurukṣetra and declared victory for Arjuna. Finally, He instructed Uddhava about transcendental life and devotion and then returned to His abode in His original form.

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. The mission of Lord Kṛṣṇa was performed on the Battlefield of Kurukṣetra, for by the Lord's mercy Arjuna was victorious due to being a great devotee whereas the others were killed simply by the Lord's glance, which cleansed them of all sinful activities and enabled them to attain sārūpya. Finally, Lord Kṛṣṇa instructed Uddhava about the transcendental life of devotional service, and then, in due course of time, He returned to His abode. The Lord's instructions in the form of Bhagavad-gītā are full of jñāna and vairāgya, knowledge and renunciation. In the human form of life, one must learn these two things-how to become detached from the material world and how to acquire full knowledge in spiritual life. This is the Lord's mission (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). After executing His complete mission, the Lord returned to His home, Goloka Vṛndāvana.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa, the Supreme Personality of Godhead"

END OF THE NINTH CANTO

Tenth Canto

SUMMARY OF THE TENTH CANTO

A short description of each chapter of this Tenth Canto is as follows. The First Chapter, which has sixty-nine verses, describes Mahārāja Parīkṣit's eagerness to learn about the incarnation of Lord Kṛṣṇa, and it also tells how Kaṁsa killed the six sons of Devakī because of his fear of being killed by her eighth child. The Second Chapter contains forty-two verses, describing the entrance of the Supreme Personality of Godhead, Kṛṣṇa, into the womb of Devakī to fulfill His mission of killing Kaṁsa. When Lord Kṛṣṇa was within Devakī's womb, all the demigods, headed by Brahmā, offered prayers to the Lord. The Third Chapter contains fifty-three verses. This chapter describes the appearance of Lord Kṛṣṇa as He is. The Lord's father and mother, understanding the Lord's appearance, offered prayers. Fearing Kaṁsa, the Lord's father brought the child from Mathurā to Gokula Vṛndāvana. The Fourth Chapter contains forty-six verses, which tell of a prophecy by the goddess Caṇḍikā. After consulting demoniac friends, Kaṁsa began killing all the children born at that time, since he thought this would be to his benefit.

The Fifth Chapter contains thirty-two verses, describing how Nanda Mahārāja performed the birth ceremony of Kṛṣṇa and then went to Mathurā, where he met Vasudeva. The Sixth Chapter contains forty-four verses. In this chapter, Nanda Mahārāja, following the advice of his friend Vasudeva, returns to Gokula and on the way sees the dead body of the Pūtanā demoness and is astonished at her having been killed by Kṛṣṇa. The Seventh Chapter, which contains thirty-seven verses, describes Mahārāja Parīkṣit's enthusiasm to hear about the boyhood pastimes of Lord Kṛṣṇa, who killed Śakaṭāsura and Tṛṇāvartāsura and showed within His mouth the entire cosmic manifestation. In the Eighth Chapter there are fifty-two verses, which describe Gargamuni's performing the name-giving ceremony of Kṛṣṇa and Balarāma and how Kṛṣṇa and Balarāma performed playful childish activities, crawling on the ground, trying to walk with Their small legs, and stealing butter and breaking the pots. This chapter also describes the vision of the universal form.

The Ninth Chapter, which has twenty-three verses, describes how Kṛṣṇa disturbed His mother while she was churning butter. Because she left Kṛṣṇa to see to the stove, where the milk was boiling, and did not allow Him to suck her breast, Kṛṣṇa was very angry and broke a pot of yogurt. To chastise her naughty child, mother Yaśodā wanted to bind Him with rope, but every time she tried she failed because of a shortage of rope when the time came to knot it. In the Tenth Chapter there are forty-three verses. This chapter describes how Kṛṣṇa, as Dāmodara, caused the twin Yamalārjuna trees to fall and how the two demigods within the trees were delivered by the mercy of Kṛṣṇa. In the Eleventh Chapter there are fifty-nine verses. This chapter describes how Nanda Mahārāja released Kṛṣṇa from the ropes, how Kṛṣṇa showed His mercy to a fruit seller while exchanging grains for fruit, and how Nanda Mahārāja and others decided to leave Gokula for Vṛndāvana, where Kṛṣṇa killed Vatsāsura and Bakāsura.

Chapter Twelve contains forty-four verses, describing Kṛṣṇa's pastimes with the cowherd boys in the forest and the killing of the demon named Aghāsura. Chapter Thirteen contains sixty-four verses, describing how Brahmā stole Kṛṣṇa's calves and His friends, the cowherd boys. Kṛṣṇa expanded His pastimes for one year, representing Himself as the calves and boys in forms exactly like their own. In this way He bewildered Brahmā, who at last surrendered when his illusion was over. The Fourteenth Chapter contains sixty-one verses. In this chapter, Brahmā offers prayers to Kṛṣṇa after fully understanding Him to be the Supreme Personality of Godhead. The Fifteenth Chapter contains fifty-two verses. This chapter describes how Kṛṣṇa entered Tālavana Forest with Balarāma, how Balarāma killed Dhenukāsura, and how Kṛṣṇa protected the cowherd boys and cows from the poisonous effects of Kāliya.

The Sixteenth Chapter contains sixty-seven verses. This chapter describes the chastisement of Kāliya by Kṛṣṇa, and it also describes the prayers offered by Kāliya's wives. In the Seventeenth Chapter there are twenty-five verses. This chapter describes why Kāliya entered the River Yamunā after leaving his home, Nāgālaya, one of the dvīpas, which according to some corresponds to the Fiji Islands. This chapter also describes how Garuḍa was cursed by Saubhari Ṛṣi, how the cowherd boys, Kṛṣṇa's friends, were enlivened when Kṛṣṇa emerged from the Yamunā, and how Kṛṣṇa stopped the forest fire and saved the sleeping inhabitants of Vraja.

The Eighteenth Chapter contains thirty-two verses, giving a description of Kṛṣṇa and Balarāma, Their picnics within the forest, the climate of Vṛndāvana in the summer and the spring, and Lord Balarāma's killing of Pralambāsura. Chapter Nineteen contains sixteen verses, describing Kṛṣṇa's entering the forest known as Muñjāraṇya, saving the cowherd boys and cows from the forest fire, and bringing them to Bhāṇḍīravana. Chapter Twenty contains forty-nine verses. This chapter describes the enjoyment of Balarāma and Kṛṣṇa in the forest with the cowherd boys during the rainy season, and it gives various instructions through analogies concerning the rainy season and autumn.

Chapter Twenty-one contains twenty verses, describing how Kṛṣṇa entered the forest of Vṛndāvana in the autumn, playing His flute, and how He attracted the gopīs, who were singing His glories. The Twenty-second Chapter contains thirty-eight verses, describing how the gopīs prayed to the goddess Kātyāyanī to obtain Kṛṣṇa as their husband and how Kṛṣṇa later stole the garments of the gopīs while the gopīs were bathing in the Yamunā. The Twenty-third Chapter contains fifty-two verses, describing how the cowherd boys, being very hungry, followed Kṛṣṇa's directions by begging some food for Him and themselves from brāhmaṇas engaged in performing yajñas. The brāhmaṇas refused to give food to Kṛṣṇa and Balarāma, although the boys begged for it, but the wives of the brāhmaṇas agreed, and therefore Kṛṣṇa bestowed His mercy upon them.

The Twenty-fourth Chapter contains thirty-eight verses, describing how Kṛṣṇa defied King Indra, despite Indra's position of prestige, by stopping the indra-yajña and instead worshiping Govardhana. The Twenty-fifth Chapter contains thirty-three verses. As described in this chapter, because the indra-yajña was stopped, King Indra was very angry, and to kill the inhabitants of Vṛndāvana, Vraja, he flooded the entire area with rain. Kṛṣṇa, however, accepted King Indra's challenge by lifting Govardhana Hill as an umbrella to protect Vṛndāvana and all the cows. The Twenty-sixth Chapter contains twenty-five verses, describing how Nanda Mahārāja, seeing the extraordinary activities of Kṛṣṇa, was struck with wonder and how he thus narrated for all the cowherd men the whole story of Kṛṣṇa's opulence, as foretold by Gargamuni. Chapter Twenty-seven, which contains twenty-eight verses, describes how King Indra, upon seeing Kṛṣṇa's unlimited power, worshiped Lord Kṛṣṇa, who was fully washed with milk supplied by the surabhi and who thus became known as Govinda. The Twenty-eighth Chapter contains seventeen verses. In this chapter Kṛṣṇa saves His father, Nanda Mahārāja, from the custody of Varuṇa and shows the cowherd men how Vaikuṇṭhaloka is situated.

The Twenty-ninth Chapter contains forty-eight verses, describing how Kṛṣṇa talked to the gopīs before performing the rāsa-līlā and how, after the beginning of the rāsa-līlā, Kṛṣṇa disappeared from the scene. Chapter Thirty contains forty-four verses, describing how the gopīs, being separated from Kṛṣṇa, went mad and began to wander in the forest in search of Him. The gopīs met Śrīmatī Rādhārāṇī, the daughter of King Vṛṣabhānu, and they all wandered on the bank of the Yamunā searching for Krishna. Chapter Thirty-one contains nineteen verses, describing how the bereaved gopīs waited in great anxiety to meet Kṛṣṇa. Chapter Thirty-two contains twenty-two verses. In this chapter, Kṛṣṇa appears among the gopīs, who are fully satisfied in ecstatic love for Him. Chapter Thirty-three contains thirty-nine verses. In this chapter Kṛṣṇa appears in multiforms in the midst of the gopīs, with whom He dances in the rāsa dance. Then they all bathe in the River Yamunā. Also in this chapter, Śukadeva mitigates the doubts of Parīkṣit concerning the performance of the rāsa-līlā.

Chapter Thirty-four contains thirty-two verses. This chapter describes how Nanda Mahārāja, Kṛṣṇa's father, was swallowed by a big python, who had been a demigod named Vidyādhara but was cursed by Aṅgirā Ṛṣi. Kṛṣṇa rescued His father and saved this demigod simultaneously. Chapter Thirty-five contains twenty-six verses. This chapter describes how Kṛṣṇa went to the pasturing grounds with the cows and how the gopīs sang in separation from Him.

Chapter Thirty-six contains forty verses. This chapter describes Kṛṣṇa's killing of Ariṣṭāsura. It also describes Nārada's disclosure to Kaṁsa that both Rāma and Kṛṣṇa were sons of Vasudeva. Because of this disclosure, Kaṁsa arranged to kill both Rāma and Kṛṣṇa. He sent his assistant Keśī to Vṛndāvana, and later he sent Akrūra to bring Rāma and Kṛṣṇa to Mathurā. Chapter Thirty-seven contains thirty-three verses. In this chapter Kṛṣṇa kills the Keśī demon, Nārada worships Kṛṣṇa by narrating His future activities, and Kṛṣṇa kills the demon named Vyomāsura. Chapter Thirty-eight contains forty-three verses. This chapter describes how Akrūra went to Vṛndāvana and how he was received by Rāma-Kṛṣṇa and Nanda Mahārāja. Chapter Thirty-nine contains fifty-seven verses. This chapter describes how Rāma and Kṛṣṇa, having been invited by Kaṁsa started for Mathurā. While They were ready on the chariot, the gopīs began to cry, and Kṛṣṇa sent His messenger to pacify them. Thus He was able to travel toward Mathurā. On the way, Akrūra was shown the entire Viṣṇuloka within the water of the Yamunā.

Chapter Forty contains thirty verses, in which the prayers of Akrūra are described. Chapter Forty-one, which contains fifty-two verses, describes the entrance of Rāma and Kṛṣṇa into the city of Mathurā, where the ladies were very jubilant to see these two brothers. Kṛṣṇa killed a washerman, glorified Sudāmā and gave Sudāmā His benediction. Chapter Forty-two, which contains thirty-eight verses, describes how Kṛṣṇa delivered Kubjā and how He broke Kaṁsa's gigantic bow and killed its caretakers. Thus Kaṁsa and Kṛṣṇa met. Chapter Forty-three contains forty verses. Outside the sporting arena of Kaṁsa, Kṛṣṇa killed an elephant named Kuvalayāpīḍa. Then He entered the arena and spoke with Cāṇūra. Chapter Forty-four, which contains fifty-one verses, describes how Kṛṣṇa and Balarāma killed the wrestlers named Cāṇūra and Muṣṭika and thereafter killed Kaṁsa and his eight brothers. Kṛṣṇa, however, pacified Kaṁsa's wives and His own father and mother, Vasudeva and Devakī.

Chapter Forty-five contains fifty verses. This chapter describes how Kṛṣṇa pacified His father and mother and celebrated the enthronement of His grandfather Ugrasena. After promising the inhabitants of Vṛndāvana that He would return very soon, Kṛṣṇa underwent ritualistic ceremonies as a kṣatriya. He took the vow of brahmacarya and lived in the guru-kula, where He studied regularly. By killing the demon named Pañcajana, He received a conchshell named Pāñcajanya. Krishna rescued the son of His guru from the custody of Yamarāja and returned him. After thus offering guru-dakṣiṇā to repay His teacher, Lord Kṛṣṇa returned to Mathurā-purī. Chapter Forty-six contains forty-nine verses. As described in this chapter, Kṛṣṇa sent Uddhava to Vṛndāvana to pacify His father and mother, Nanda Mahārāja and Yaśodā. Chapter Forty-seven contains sixty-nine verses, describing how Uddhava, following Kṛṣṇa's order, went to pacify the gopīs and then returned to Mathurā. Thus Uddhava appreciated the ecstatic love felt for Kṛṣṇa by the inhabitants of Vṛndāvana.

Chapter Forty-eight contains thirty-six verses. This chapter describes how Kṛṣṇa fulfilled the desire of Kubjā by going to her house and enjoying her. Kṛṣṇa then went to the home of Akrūra. Satisfied by Akrūra's prayers, Kṛṣṇa praised him very much and sent him to Hastināpura to gather information about the Pāṇḍavas. Chapter Forty-nine contains thirty-one verses. As described in this chapter, Akrūra, following Kṛṣṇa's orders, went to Hastināpura, where he met Vidura and Kuntī and heard from them about Dhṛtarāṣṭra's mistreatment of the Pāṇḍavas. Informed of the Pāṇḍavas' faith in Kṛṣṇa, Akrūra advised Dhṛtarāṣṭra, and after understanding Dhṛtarāṣṭra's mind, he returned to Mathurā, where he described everything about the situation in Hastināpura.

Chapter Fifty contains fifty-seven verses. In this chapter, Jarāsandha, having heard that his son-in-law Kaṁsa was killed, attacked Mathurā to kill Rāma and Kṛṣṇa but was defeated seventeen times. When Jarāsandha was about to attack for the eighteenth time, Kālayavana, having been advised by Nārada, also attacked Mathurā. Thus the Yādava dynasty entered a fort in the midst of the water and lived there by mystic power. After giving full protection to the Yādava dynasty and conferring with Lord Baladeva, Lord Kṛṣṇa emerged from Dvārakā. Chapter Fifty-one, which contains sixty-three verses, describes how Mucukunda killed Kālayavana simply by glancing upon him.

Chapter Fifty-two contains forty-four verses. In this chapter, Mucukunda offers prayers to Kṛṣṇa, and then Kṛṣṇa kills all the soldiers of Kālayavana and returns to Dvārakā with their booty. When Jarāsandha attacked Mathurā again, Rāma and Kṛṣṇa, as if afraid of him, fled to the top of a mountain, to which Jarāsandha then set fire. Unseen by Jarāsandha, Kṛṣṇa and Balarāma jumped from the mountain and entered Dvārakā, which was surrounded by the sea. Jarāsandha, thinking that Kṛṣṇa and Balarāma had been killed, returned with his soldiers to his own country, and Kṛṣṇa continued to live in Dvārakā. Rukmiṇī, the daughter of Vidarbha, was very much attracted to Kṛṣṇa, and she sent Kṛṣṇa a letter through a brāhmaṇa. Chapter Fifty-three contains fifty-seven verses. Following Rukmiṇī's request, Kṛṣṇa went to the city of Vidarbha and kidnapped her in the presence of such enemies as Jarāsandha. Chapter Fifty-four contains sixty verses. As described in this chapter, Kṛṣṇa defeated all the opposing princes and disfigured Rukmiṇī's brother Rukmī. Then Kṛṣṇa returned with Rukmiṇī to Dvārakā, where they were united in a regular marriage. Rukmī, however, remained in a place known as Bhojakaṭa, being angry at his brother-in-law, Kṛṣṇa. Chapter Fifty-five, containing forty verses, describes the birth of Pradyumna, how Pradyumna was kidnapped by Śambarāsura, and how Pradyumna later killed Śambarāsura and returned to Dvārakā with his wife, Ratidevī.

Chapter Fifty-six contains forty-five verses. As described in this chapter, King Satrājit, by the mercy of the sun-god, received a jewel called Syamantaka. Later, when this jewel was stolen, Satrājit unnecessarily became doubtful of Kṛṣṇa, but Kṛṣṇa, to vindicate His position, retrieved the jewel, along with the daughter of Jāmbavān. Kṛṣṇa later married Satrājit's daughter and received a full dowry. As described in Chapter Fifty-seven, which contains forty-two verses, both Balarāma and Kṛṣṇa went to Hastināpura, having heard about the fire in the shellac house of the Pāṇḍavas. After Satrājit was killed by Śatadhanvā at the instigation of Akrūra and Kṛtavarmā, Balarāma and Kṛṣṇa returned to Dvārakā. Śatadhanvā left the Syamantaka jewel with Akrūra and fled to the forest. Thus although Kṛṣṇa killed Śatadhanvā, He was unable to retrieve the jewel. Finally the jewel was discovered and awarded to Akrūra. Chapter Fifty-eight contains fifty-eight verses. After the Pāṇḍavas finished living incognito in the forest, Kṛṣṇa went to Indraprastha to see them. He then married five wives, headed by Kālindī. After Kṛṣṇa and Arjuna set fire to the Khāṇḍava Forest, Arjuna received the Gāṇḍīva bow. The demon Maya Dānava constructed an assembly house for the Pāṇḍavas, and Duryodhana was very much aggrieved.

Chapter Fifty-nine contains forty-five verses. In this chapter, Kṛṣṇa, at the request of Indra, kills the demon Narakāsura, the son of the earth personified, along with the demon's associates, headed by Mura. The earth personified offers prayers to Kṛṣṇa and returns to Him all the paraphernalia that Narakāsura has stolen. Kṛṣṇa then bestows fearlessness upon the son of Narakāsura and marries the sixteen thousand princesses whom the demon kidnapped. Also in this chapter, Kṛṣṇa takes away the pārijāta plant from the heavenly planets, and the foolishness of Indra and others is described.

Chapter Sixty contains fifty-nine verses. In this chapter, Kṛṣṇa makes Rukmiṇī angry with His joking words. Kṛṣṇa pacifies Rukmiṇī, and there is a lover's quarrel between them. Chapter Sixty-one contains forty verses. This chapter contains a description of the sons and grandsons of Kṛṣṇa. At the time of Aniruddha's marriage, Balarāma kills Rukmī and breaks the teeth of the King of Kaliṅga.

Chapter Sixty-two contains thirty-three verses. This chapter begins the discourse concerning the abduction of Ūṣā, the daughter of Bāṇāsura, and the amorous pastimes between Ūṣā and Aniruddha. It also describes a fight between Aniruddha and Bāṇāsura and how Bāṇāsura seized Aniruddha with a snake-noose. Chapter Sixty-three, which contains fifty-three verses, describes how the strength of Lord Śiva was defeated in a battle between Bāṇāsura and the Yādavas. The Raudra-jvara, having been defeated by the Vaiṣṇava-jvara, offered prayers to Krishna. Kṛṣṇa severed all but four of Bāṇa's one thousand arms and thus showed him mercy. Kṛṣṇa then returned to Dvārakā with Ūṣā and Aniruddha.

Chapter Sixty-four contains forty-four verses. In this chapter, Kṛṣṇa liberates King Nṛga, the son of Ikṣvāku, from a curse and instructs all kings by explaining the fault in misappropriating the property of a brāhmaṇa. In connection with the deliverance of King Nṛga, there are instructions for the Yādavas, who were puffed up with pride due to wealth, opulence, enjoyment and so on.

Chapter Sixty-five contains thirty-four verses. As described in this chapter, Lord Baladeva, desiring to see His friends and relatives, went to Gokula. In the months of Caitra and Vaiśākha, in the groves by the Yamunā, Lord Balarāma performed the rāsa-rasotsava and yamunā-karṣaṇa līlās in the association of His gopīs.

As described in Chapter Sixty-six, which contains forty-three verses, Krishna went to Kāśī and then killed Pauṇḍraka, as well as his friend the King of Kāśī, Sudakṣiṇa and others. Chapter Sixty-seven, which contains twenty-eight verses, describes how Lord Baladeva, while enjoying with many young girls on Raivataka Mountain, vanquished the extremely mischievous ape Dvivida, who was the brother of Mainda and a friend of Narakāsura's.

Chapter Sixty-eight has fifty-four verses. As described in this chapter, when Sāmba, the son of Jāmbavatī, kidnapped Lakṣmaṇā, the daughter of Duryodhana, he was captured in a fight with the Kauravas. In order to free him and establish peace, Lord Baladeva went to Hastināpura as a well-wisher. The Kauravas, however, were uncooperative, and upon seeing their arrogance, Lord Baladeva began pulling their city of Hastināpura with His plow. The Kauravas, headed by Duryodhana, offered prayers to Lord Baladeva, who then returned to Dvārakā with Sāmba and Lakṣmaṇā.

Chapter Sixty-nine contains forty-five verses. As described in this chapter, Kṛṣṇa exhibited His householder life with His sixteen thousand wives. Even the great sage Nārada was astonished at how Kṛṣṇa, having expanded Himself into sixteen thousand forms, was conducting His householder life. Thus Nārada offered prayers to Lord Kṛṣṇa, and Kṛṣṇa was very much pleased with him.

Chapter Seventy, which contains forty-seven verses, describes how Kṛṣṇa exhibited His daily ritualistic ceremonies and how He released the kings arrested by Jarāsandha. While Lord Kṛṣṇa was receiving a messenger sent by these kings, Nārada came to see Kṛṣṇa and told Him news of the Pāṇḍavas. Nārada informed Kṛṣṇa that the Pāṇḍavas desired to perform a rājasūya sacrifice, and Kṛṣṇa agreed to attend it, but He first asked for Uddhava's decision about whether to give preference to killing King Jarāsandha or performing the rājasūya-yajña. Chapter Seventy-one contains forty-five verses, describing the happiness of the Pāṇḍavas when Kṛṣṇa went to Indraprastha. By the inconceivable desire of Kṛṣṇa, Jarāsandha would be killed, and the rājasūya-yajña would be performed by Mahārāja Yudhiṣṭhira.

Chapter Seventy-two contains forty-six verses. By agreeing to perform the rājasūya-yajña, Krishna gave Mahārāja Yudhiṣṭhira great pleasure. This chapter also describes the killing of Jarāsandha, the enthroning of his son, and the release of the kings whom Jarāsandha had arrested. Chapter Seventy-three contains thirty-five verses. After Lord Kṛṣṇa released the kings and restored their royal power, He was worshiped by Sahadeva, the son of Jarāsandha, and then He returned to Indraprastha with Bhīma and Arjuna. Chapter Seventy-four contains fifty-four verses. Mahārāja Yudhiṣṭhira offered prayers to Kṛṣṇa and offered Him the first worship in the rājasūya-yajña. To honor the Lord in this way is the foremost duty of every man, but this was intolerable to Śiśupāla, the King of Cedi. Śiśupāla began to blaspheme Kṛṣṇa, who thus severed the King's head from his body and awarded him the salvation called sārūpya-mukti. After the conclusion of the rājasūya sacrifice, Kṛṣṇa returned to Dvārakā with His queens. Chapter Seventy-five contains forty verses. As described in this chapter, Mahārāja Yudhiṣṭhira, after the rājasūya-yajña, performed the final ritualistic bathing ceremonies. Duryodhana was bewildered in the palace constructed by Maya Dānava, and thus he felt insulted.

Chapter Seventy-six contains thirty-three verses, describing how Śālva, one of the kings Kṛṣṇa defeated when He kidnapped Rukmiṇī, decided to rid the entire world of the Yādavas. To defeat the Yādavas, Śālva worshiped Lord Śiva, who rewarded him with an aerial car named Saubha. When Śālva fought with the Vṛṣṇis, Pradyumna smashed the car designed by Maya Dānava, but he was attacked by Śālva's brother, whose name was Dyumān. Beaten unconscious by Dyumān's club, Pradyumna was carried some distance away from the warfield by his charioteer, but later he lamented having been removed from the battlefield. Chapter Seventy-seven contains thirty-seven verses. In this chapter, Pradyumna recovers from his injuries and begins fighting with Śālva. When Kṛṣṇa returned to Dvārakā from Indraprastha, He immediately went to the battlefield where Śālva and Pradyumna were fighting. There He killed Śālva, although Śālva was powerfully equipped with illusory weapons.

Chapter Seventy-eight contains forty verses. As described in this chapter, a friend of Śālva's named Dantavakra and Dantavakra's brother Vidūratha were killed by Śrī Kṛṣṇa. Instead of taking part in the fighting between the Kauravas and the Pāṇḍavas, Baladeva, who had been staying at Dvārakā-purī, went touring holy places. Because of the misbehavior of Romaharṣaṇa, Baladeva killed him at Naimiṣāraṇya and appointed his son Ugraśravā, Sūta Gosvāmī, the speaker of Śrīmad-Bhāgavatam, to continue the discourses on the Purāṇas. Chapter Seventy-nine contains thirty-four verses. This chapter describes how the brāhmaṇas of Naimiṣāraṇya advised Baladeva to atone for the death of Romaharṣaṇa. After killing a demon named Balvala, Baladeva traveled and bathed in holy places until He at last came to the Battlefield of Kurukṣetra, where Bhīma and Duryodhana were fighting. Then He returned to Dvārakā and went again to Naimiṣāraṇya, where He instructed the ṛṣis. Then He left with His wife Revatī.

Chapter Eighty, which contains forty-five verses, describes how Sudāmā Vipra, a friend of Kṛṣṇa's, approached Kṛṣṇa for money and was worshiped by Kṛṣṇa, who reminisced with him about their boyhood at the guru-kula. Chapter Eighty-one contains forty-one verses. This chapter describes the friendly talks between Kṛṣṇa and His friend Sudāmā. Kṛṣṇa very gladly accepted a gift of flat rice from Sudāmā Vipra. When Sudāmā Vipra returned home, he saw that everything there was wonderfully opulent, and he praised the friendship of the Supreme Personality of Godhead. With the gifts of the Lord, he enjoyed material opulence, and later he was promoted back home, back to Godhead.

Chapter Eighty-two contains forty-eight verses. This chapter describes how the Yādavas went to Kurukṣetra because of a solar eclipse and how other kings spoke to them of Kṛṣṇa. At this meeting, Kṛṣṇa satisfied Nanda Mahārāja and the residents of Vṛndāvana, who had also come there. Chapter Eighty-three contains forty-three verses, describing how the women assembled at Kurukṣetra engaged in topics of Śrī Kṛṣṇa and how Draupadī asked all Kṛṣṇa's queens about how they had married Him. Chapter Eighty-four contains seventy-one verses. As described in this chapter, when great sages went to see Kṛṣṇa at Kurukṣetra, Kṛṣṇa took this opportunity to praise them. Because Vasudeva desired to perform a great sacrifice on this occasion, the sages advised him regarding worship of Kṛṣṇa, the Supreme Personality of Godhead. After the yajña was performed, all who were present dispersed to their respective abodes. Chapter Eighty-five contains fifty-nine verses. At the request of His father and mother, Kṛṣṇa, by His mercy, returned their dead sons, all of whom were liberated. Chapter Eighty-six contains fifty-nine verses. This chapter describes how Arjuna kidnapped Subhadrā with a great fight. It also describes how Kṛṣṇa went to Mithilā to favor His devotee Bahulāśva and stay at the house of Śrutadeva and advise them about spiritual advancement.

Chapter Eighty-seven contains fifty verses, describing the prayers offered to Nārāyaṇa by the Vedas. Chapter Eighty-eight contains forty verses. This chapter describes how Vaiṣṇavas become transcendental by worshiping Lord Viṣṇu and then return home, back to Godhead. By worship of demigods, one may get material power, but this chapter describes how an ordinary living being in the material world can be favored by Lord Śrī Kṛṣṇa, and it establishes Lord Viṣṇu's supremacy above Lord Brahmā and Lord Śiva. Chapter Eighty-nine contains sixty-five verses, disclosing who is the best among the material deities. Although Viṣṇu is among the three deities-Brahmā, Viṣṇu and Maheśvara-He is transcendental and supreme. In this chapter we also find a description of how Kṛṣṇa and Arjuna went to Mahākāla-pura to deliver the son of a Dvārakā brāhmaṇa and how Arjuna was astonished. Chapter Ninety contains fifty verses. This chapter summarizes Kṛṣṇa's līlās and presents the logic of madhureṇa samāpayet, establishing that everything ends well in transcendental bliss.

Chapter One

The Advent of Lord Kṛṣṇa: Introduction

The summary of the First Chapter is as follows. This chapter describes how Kaṁsa, frightened by hearing an omen about his being killed by the eighth son of Devakī, killed Devakī's sons one after another.

When Śukadeva Gosvāmī finished describing the dynasty of Yadu, as well as the dynasties of the moon-god and sun-god, Mahārāja Parīkṣit requested him to describe Lord Kṛṣṇa, who appeared with Baladeva in the Yadu dynasty, and how Kṛṣṇa performed His activities within this world. Kṛṣṇa is transcendental, the King said, and therefore to understand His activities is the occupation of liberated persons. Hearing of kṛṣṇa-līlā is the boat by which to achieve the ultimate goal of life. Except for an animal killer or one who is following a policy of suicide, every intelligent person must strive to understand Kṛṣṇa and His activities.

Kṛṣṇa was the only worshipable Deity for the Pāṇḍavas. When Mahārāja Parīkṣit was in the womb of his mother, Uttarā, Kṛṣṇa saved him from the attack of the brahma-śastra. Now Mahārāja Parīkṣit asked Śukadeva Gosvāmī how His Lordship Baladeva, the son of Rohiṇī, could have appeared in the womb of Devakī. Why did Kṛṣṇa transfer Himself from Mathurā to Vṛndāvana, King Parīkṣit asked, and how did He live there with His family members? What did Kṛṣṇa do in Mathurā and Vṛndāvana, and why did He kill His maternal uncle Kaṁsa? For how many years did Kṛṣṇa reside in Dvārakā, and how many queens did He have? Mahārāja Parīkṣit asked Śukadeva Gosvāmī all these questions. He also requested Śukadeva Gosvāmī to describe other activities of Kṛṣṇa about which he could not inquire.

When Śukadeva Gosvāmī began to speak about Kṛṣṇa consciousness, Mahārāja Parīkṣit forgot the fatigue brought about by his fasting. Enthusiastic to describe Kṛṣṇa, Śukadeva Gosvāmī said, "Like the waters of the Ganges, descriptions of the activities of Kṛṣṇa can purify the entire universe. The speaker, the inquirer and the audience all become purified."

Once when the entire world was overburdened by the increasing military power of demons in the form of kings, mother earth assumed the shape of a cow and approached Lord Brahmā for relief, Sympathetic to mother earth's lamentation, Brahmā, accompanied by Lord Śiva and other demigods, took the cow-shaped mother earth to the shore of the milk ocean, where he offered prayers to please Lord Viṣṇu, who lay there on an island in transcendental ecstasy. Brahmā thereafter understood the advice of Mahā-Viṣṇu, who informed him that He would appear on the surface of the earth to mitigate the burden created by the demons. The demigods, along with their wives, should appear there as associates of Lord Kṛṣṇa in the family of Yadu to increase the sons and grandsons in that dynasty. By the will of Lord Kṛṣṇa, Anantadeva would appear first, as Balarāma, and Kṛṣṇa's potency, yogamāyā, would also appear. Brahmā informed mother earth about all this, and then he returned to his own abode.

After marrying Devakī, Vasudeva was returning home with her on a chariot driven by Kaṁsa, her brother, when an ominous voice addressed Kaṁsa, warning him that Devakī's eighth son would kill him. Upon hearing this omen, Kaṁsa was immediately ready to kill Devakī, but Vasudeva diplomatically began to instruct him. Vasudeva stressed that it would not be good for Kaṁsa to kill his younger sister, especially at the time of her marriage. Anyone who possesses a material body must die, Vasudeva advised him. Every living entity lives in a body for some time and then transmigrates to another body, but one is unfortunately misled into accepting the body as the soul. If a person under this mistaken conception wants to kill another body, he is condemned as hellish.

Because Kaṁsa was not satisfied by Vasudeva's instructions, Vasudeva devised a plan. He offered to bring Kaṁsa all of Devakī's children so that Kaṁsa could kill them. Why then should Kaṁsa kill Devakī now? Kaṁsa was satisfied by this proposal. In due course of time, when Devakī gave birth to a child, Vasudeva brought the newborn baby to Kaṁsa, who, upon seeing Vasudeva's magnanimity, was struck with wonder. When Vasudeva gave Kaṁsa the child, Kaṁsa, showing some intelligence, said that since he was to be killed by the eighth child, why should he kill the first? Although Vasudeva did not trust him, Kaṁsa requested Vasudeva to take the child back. Later, however, after Nārada approached Kaṁsa and disclosed to him that the demigods were appearing in the Yadu and Vṛṣṇi dynasties and conspiring to kill him, Kaṁsa decided to kill all the children born in these families, and he also decided that any child born from the womb of Devakī must be killed. Thus he arrested and imprisoned both Devakī and Vasudeva and killed six of their sons, one after another. Nārada had also informed Kaṁsa that in his previous birth Kaṁsa was Kālanemi, a demon killed by Viṣṇu. Consequently, Kaṁsa became a great enemy to all the descendants of the yadu-vaṁśa, the Yadu dynasty. He even arrested and imprisoned his own father, Ugrasena, for Kaṁsa wanted to enjoy the kingdom alone.

Kṛṣṇa has threefold pastimes-the Vraja-līlā, Māthura-līlā and Dvārakā-līlā. As already mentioned, in the Tenth Canto of Śrīmad-Bhāgavatam there are ninety chapters, which describe all these līlās. The first four chapters describe Brahmā's prayers for the relief of the earth's burden, and they also describe the appearance of the Supreme Personality of Godhead. Chapters Five through Thirty-nine recount Kṛṣṇa's pastimes in Vṛndāvana. The Fortieth Chapter describes how Kṛṣṇa enjoyed in the water of the Yamunā and how Akrūra offered prayers. Chapters Forty-one through Fifty-one, eleven chapters, tell of Kṛṣṇa's pastimes in Māthura, and Chapters Fifty-two through Ninety, thirty-nine chapters, relate Kṛṣṇa's pastimes in Dvārakā.

Chapters Twenty-nine through Thirty-three describe Kṛṣṇa's dancing with the gopīs, known as the rāsa-līlā. Therefore these five chapters are known as rāsa-pañcādhyāya. The Forty-seventh Chapter of the Tenth Canto is a description known as the bhramara-gītā.

TEXT 1

śrī-rājovāca

kathito vaṁśa-vistāro

bhavatā soma-sūryayoḥ

rājñāṁ cobhaya-vaṁśyānāṁ

caritaṁ paramādbhutam

SYNONYMS

śrī-rājā uvāca-King Parīkṣit said; kathitaḥ-has already been described; vaṁśa-vistāraḥ-a broad description of the dynasties; bhavatā-by Your Lordship; soma-sūryayoḥ-of the moon-god and the sun-god; rājñām-of the kings; ca-and; ubhaya-both; vaṁśyānām-of the members of the dynasties; caritam-the character; parama-exalted; adbhutam-and wonderful.

King Parīkṣit said: My dear lord, you have elaborately described the dynasties of both the moon-god and the sun-god, with the exalted and wonderful character of their kings.

At the end of the Ninth Canto, Twenty-fourth Chapter, Śukadeva Gosvāmī summarized the activities of Kṛṣṇa. He spoke of how Kṛṣṇa had personally appeared to reduce the burden on the earth, how He had manifested His pastimes as a householder, and how, soon after His birth, He had transferred Himself to His Vrajabhūmi-līlā. Parīkṣit Mahārāja, being naturally a devotee of Kṛṣṇa, wanted to hear more about Lord Kṛṣṇa. Therefore, to encourage Śukadeva Gosvāmī to continue speaking about Kṛṣṇa and give further details, he thanked Śukadeva Gosvāmī for having described the activities of Kṛṣṇa in brief. Śukadeva Gosvāmī had said:

jāto gataḥ pitṛ-gṛhād vrajam edhitārtho
hatvā ripūn suta-śatāni kṛtorudāraḥ
utpādya teṣu puruṣaḥ kratubhiḥ samīje
ātmānam ātma-nigamaṁ prathayañ janeṣu

"The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father's home and went to Vṛndāvana to expand His loving relationships with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterward He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life." (Bhāg. 9.24.66)

The Yadu dynasty belonged to the family descending from Soma, the moon-god. Although the planetary systems are so arranged that the sun comes first, before the moon, Parīkṣit Mahārāja gave more respect to the dynasty of the moon-god, the soma-vaṁśa, because in the Yādava dynasty, descending from the moon, Kṛṣṇa had appeared. There are two different kṣatriya families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun. Whenever the Supreme Personality of Godhead appears, He generally appears in a kṣatriya family because He comes to establish religious principles and the life of righteousness. According to the Vedic system, the kṣatriya family is the protector of the human race. When the Supreme Personality of Godhead appeared as Lord Rāmacandra, He appeared in the sūrya-vaṁśa, the family descending from the sun-god, and when He appeared as Lord Kṛṣṇa, He did so in the Yadu dynasty, or yadu-vaṁśa, whose descent was from the moon-god. In the Ninth Canto, Twenty-fourth Chapter, of Śrīmad-Bhāgavatam, there is a long list of the kings of the yadu-vaṁśa. All the kings in both the soma-vaṁśa and sūrya-vaṁśa were great and powerful, and Mahārāja Parīkṣit praised them very highly (rājñāṁ cobhaya-vaṁśyānāṁ caritaṁ paramādbhutam). Nonetheless, he wanted to hear more about the soma-vaṁśa because that was the dynasty in which Kṛṣṇa had appeared.

The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in Brahma-saṁhitā as the abode of cintāmaṇi: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. The Vṛndāvana-dhāma on this earth is a replica of that same abode. As stated in Bhagavad-gītā (8.20), in the spiritual sky there is another, eternal nature, transcendental to manifested and unmanifested matter. The manifested world can be seen in the form of many stars and planets such as the sun and moon, but beyond this is the unmanifested, which is imperceptible to those who are embodied. And beyond this unmanifested matter is the spiritual kingdom, which is described in Bhagavad-gītā as supreme and eternal. That kingdom is never annihilated. Although material nature is subject to repeated creation and annihilation, that spiritual nature remains as it is eternally. In the Tenth Canto of Śrīmad-Bhāgavatam, that spiritual nature, the spiritual world, is described as Vṛndāvana, Goloka Vṛndāvana or Vraja-dhāma. The elaborate description of the above-mentioned śloka from the Ninth Canto-jāto gataḥ pitṛ-gṛhād-will be found here, in the Tenth Canto.

TEXT 2

yadoś ca dharma-śīlasya

nitarāṁ muni-sattama

tatrāṁśenāvatīrṇasya

viṣṇor vīryāṇi śaṁsa naḥ

SYNONYMS

yadoḥ-of Yadu or the Yadu dynasty; ca-also; dharma-śīlasya-who were strictly attached to religious principles; nitarām-highly qualified; muni-sattama-O best of all munis, king of the munis (Śukadeva Gosvāmī); tatra-in that dynasty; aṁśena-with His plenary expansion Baladeva; avatīrṇasya-who appeared as an incarnation; viṣṇoḥ-of Lord Viṣṇu; vīryāṇi-the glorious activities; śaṁsa-kindly describe; naḥ-unto us.

O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Viṣṇu, or Kṛṣṇa, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.

The Brahma-saṁhitā (5.1) explains that Kṛṣṇa is the origin of the viṣṇu-tattva.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The Brahmās, the heads of the innumerable universes, live only for the duration of one breath of Mahā-Viṣṇu. I worship Govinda, the original Lord, of whom Mahā-Viṣṇu is but a portion of a plenary portion." (Brahma-saṁhitā 5.48)

Govinda, Kṛṣṇa, is the original Personality of Godhead. Kṛṣṇas tu bhagavān svayam. Even Lord Mahā-Viṣṇu, who by His breathing creates many millions upon millions of universes, is Lord Kṛṣṇa's kalā-viśeṣa, or plenary portion of a plenary portion. Mahā-Viṣṇu is a plenary expansion of Saṅkarṣaṇa, who is a plenary expansion of Nārāyaṇa. Nārāyaṇa is a plenary expansion of the catur-vyūha, and the catur-vyūha are plenary expansions of Baladeva, the first manifestation of Kṛṣṇa. Therefore when Kṛṣṇa appeared with Baladeva, all the viṣṇu-tattvas appeared with Him.

Mahārāja Parīkṣit requested Śukadeva Gosvāmī to describe Kṛṣṇa and His glorious activities. Another meaning may be derived from this verse as follows, Although Śukadeva Gosvāmī was the greatest muni, he could describe Kṛṣṇa only partially (aṁśena), for no one can describe Kṛṣṇa fully. It is said that Anantadeva has thousands of heads, but although He tries to describe Kṛṣṇa with thousands of tongues, His descriptions are still incomplete.

TEXT 3

avatīrya yador vaṁśe

bhagavān bhūta-bhāvanaḥ

kṛtavān yāni viśvātmā

tāni no vada vistarāt

SYNONYMS

avatīrya-after descending; yadoḥ vaṁśe-in the dynasty of Yadu; bhagavān-the Supreme Personality of Godhead; bhūta-bhāvanaḥ-who is the cause of the cosmic manifestation; kṛtavān-executed; yāni-whatever (activities); viśva-ātmā-the Supersoul of the entire universe; tāni-all of those (activities); naḥ-unto us; vada-kindly say; vistarāt-elaborately.

The Supersoul, the Supreme Personality of Godhead, Śrī Kṛṣṇa, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.

In this verse the words kṛtavān yāni indicate that all the different activities Kṛṣṇa performed while present on earth are beneficial to human society. If religionists, philosophers and people in general simply hear the activities of Kṛṣṇa, they will be liberated. We have described several times that there are two kinds of kṛṣṇa-kathā, represented by Bhagavad-gītā, spoken personally by Kṛṣṇa about Himself, and Śrīmad-Bhāgavatam, spoken by Śukadeva Gosvāmī about the glories of Kṛṣṇa. Anyone who becomes even slightly interested in kṛṣṇa-kathā is liberated. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (Bhāg. 12.3.51). Simply by chanting or repeating kṛṣṇa-kathā, one is liberated from the contamination of Kali-yuga. Caitanya Mahāprabhu therefore advised, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa (Cc. Madhya 7.128). This is the mission of Kṛṣṇa consciousness: to hear about Kṛṣṇa and thus be liberated from material bondage.

TEXT 4

nivṛtta-tarṣair upagīyamānād

bhavauṣadhāc chrotra-mano-'bhirāmāt

ka uttamaśloka-guṇānuvādāt

pumān virajyeta vinā paśughnāt

SYNONYMS

nivṛtta-released from; tarṣaiḥ-lust or material activities; upagīyamānāt-which is described or sung; bhava-auṣadhāt-which is the right medicine for the material disease; śrotra-the process of aural reception; manaḥ-the subject matter of thought for the mind; abhirāmāt-from the pleasing vibrations from such glorification; kaḥ-who; uttamaśloka-of the Supreme Personality of Godhead; guṇa-anuvādāt-from describing such activities; pumān-a person; virajyeta-can keep himself aloof; vinā-except; paśu-ghnāt-either a butcher or one who is killing his own personal existence.

Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?

In India it is the practice among the general populace to hear about Kṛṣṇa, either from Bhagavad-gītā or from Śrīmad-Bhāgavatam, in order to gain relief from the disease of repeated birth and death. Although India is now fallen, when there is a message that someone will speak about Bhagavad-gītā or Śrīmad-Bhāgavatam, thousands of people still gather to hear. This verse indicates, however, that such recitation of Bhagavad-gītā and Śrīmad-Bhāgavatam must be done by persons completely freed from material desires (nivṛtta-tarṣaiḥ). Everyone within this material world, beginning from Brahmā down to the insignificant ant, is full of material desires for sense enjoyment, and everyone is busy in sense gratification, but when thus engaged one cannot fully understand the value of kṛṣṇa-kathā, either in the form of Bhagavad-gītā or in Śrīmad-Bhāgavatam.

If we hear the glories of the Supreme Personality of Godhead from liberated persons, this hearing will certainly free us from the bondage of material activities, but hearing Śrīmad-Bhāgavatam spoken by a professional reciter cannot actually help us achieve liberation. Kṛṣṇa-kathā is very simple. In Bhagavad-gītā it is said that Kṛṣṇa is the Supreme Personality of Godhead. As He Himself explains, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O Arjuna, there is no truth superior to Me." (Bg. 7.7) Simply by understanding this fact-that Kṛṣṇa is the Supreme Personality of Godhead-one can become a liberated person. But, especially in this age, because people are interested in hearing Bhagavad-gītā from unscrupulous persons who depart from the simple presentation of Bhagavad-gītā and distort it for their personal satisfaction, they fail to derive the real benefit. There are big scholars, politicians, philosophers and scientists who speak on Bhagavad-gītā in their own polluted way, and people in general hear from them, being uninterested in hearing the glories of the Supreme Personality of Godhead from a devotee. A devotee is one who has no other motive for reciting Bhagavad-gītā and Śrīmad-Bhāgavatam than to serve the Lord. Śrī Caitanya Mahāprabhu has therefore advised us to hear the glories of the Lord from a realized person (bhāgavata paro diya bhāgavata sthane). Unless one is personally a realized soul in the science of Kṛṣṇa consciousness, a neophyte should not approach him to hear about the Lord, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the Padma Purāṇa:

avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ

One should avoid hearing from a person not situated in Vaiṣṇava behavior. A Vaiṣṇava is nivṛtta-tṛṣṇa; that is, he has no material purpose, for his only purpose is to preach Kṛṣṇa consciousness. So-called scholars, philosophers and politicians exploit the importance of Bhagavad-gītā by distorting its meaning for their own purposes. Therefore this verse warns that kṛṣṇa-kathā should be recited by a person who is nivṛtta-tṛṣṇa. Śukadeva Gosvāmī epitomizes the proper reciter for Śrīmad-Bhāgavatam, and Parīkṣit Mahārāja, who purposefully left his kingdom and family prior to meeting death, epitomizes the person fit to hear it. A qualified reciter of Śrīmad-Bhāgavatam gives the right medicine (bhavauṣadhi) for the conditioned souls. The Kṛṣṇa consciousness movement is therefore trying to train qualified preachers to recite Śrīmad-Bhāgavatam and Bhagavad-gītā throughout the entire world, so that people in general in all parts of the world may take advantage of this movement and thus be relieved of the threefold miseries of material existence.

The instructions of Bhagavad-gītā and the descriptions of Śrīmad-Bhāgavatam are so pleasing that almost anyone suffering from the threefold miseries of material existence will desire to hear the glories of the Lord from these books and thus benefit on the path of liberation. Two classes of men, however, will never be interested in hearing the message of Bhagavad-gītā and Śrīmad-Bhāgavatam-those who are determined to commit suicide and those determined to kill cows and other animals for the satisfaction of their own tongues. Although such persons may make a show of hearing Śrīmad-Bhāgavatam at a Bhāgavata-saptāha, this is but another creation of the karmīs, who cannot derive any benefit from such a performance. The word paśu-ghnāt is important in this connection. paśu-ghna means "butcher." Persons fond of performing ritualistic ceremonies for elevation to the higher planetary systems must offer sacrifices (yajñas) by killing animals. Lord Buddhadeva therefore rejected the authority of the Vedas because his mission was to stop animal sacrifices, which are recommended in Vedic ritualistic ceremonies.

nindasi yajña-vidher ahaha śruti-jātaṁ
sa-daya-hṛdaya darśita-paśu-ghātaṁ
keśava dhṛta-buddha-śarīra jaya jagadīśa hare

(Gīta-govinda)

Even though animal sacrifices are sanctioned in Vedic ceremonies, men who kill animals for such ceremonies are considered butchers. Butchers cannot be interested in Kṛṣṇa consciousness, for they are already materially allured. Their only interest lies in developing comforts for the temporary body.

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place." (Bg. 2.44) Śrīla Narottama dāsa Ṭhākura says:

manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā viṣa khāinu

Anyone who is not Kṛṣṇa conscious and who therefore does not engage in the service of the Lord is also paśu-ghna, for he is willingly drinking poison. Such a person cannot be interested in kṛṣṇa-kathā because he still has a desire for material sense gratification; he is not nivṛtta-tṛṣṇa. As it is said, traivargikās te puruṣā vimukhā hari-medhasaḥ. Those interested in trivarga-that is, in dharma, artha and kāma-are religious for the sake of achieving a material position with which to gain better facilities for sense gratification. Such persons are killing themselves by willingly keeping themselves in the cycle of birth and death. They cannot be interested in Kṛṣṇa consciousness.

For kṛṣṇa-kathā, topics about Kṛṣṇa consciousness, there must be a speaker and a hearer, both of whom can be interested in Kṛṣṇa consciousness if they are no longer interested in material topics. One can actually see how this attitude automatically develops in persons who are Kṛṣṇa conscious. Although the devotees of the Kṛṣṇa consciousness movement are quite young men, they no longer read materialistic newspapers, magazines and so on, for they are no longer interested in such topics (nivṛtta-tarṣaiḥ). They completely give up the bodily understanding of life. For topics concerning Uttamaśloka, the Supreme Personality of Godhead, the spiritual master speaks, and the disciple hears with attention. Unless both of them are free from material desires, they cannot be interested in topics of Kṛṣṇa consciousness. The spiritual master and disciple do not need to understand anything more than Kṛṣṇa because simply by understanding Kṛṣṇa and talking about Kṛṣṇa, one becomes a perfectly learned person (yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati). The Lord sits within everyone's heart, and by the grace of the Lord the devotee receives instructions directly from the Lord Himself, who says in Bhagavad-gītā (15.15):

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas." Kṛṣṇa consciousness is so exalted that one who is perfectly situated in Kṛṣṇa consciousness, under the direction of the spiritual master, is fully satisfied by reading kṛṣṇa-kathā as found in Śrīmad-Bhāgavatam, Bhagavad-gītā and similar Vedic literatures. Since merely talking about Kṛṣṇa is so pleasing, we can simply imagine how pleasing it is to render service to Kṛṣṇa.

When discourses on kṛṣṇa-kathā take place between a liberated spiritual master and his disciple, others also sometimes take advantage of hearing these topics and also benefit. These topics are the medicine to stop the repetition of birth and death. The cycle of repeated birth and death, by which one takes on different bodies again and again, is called bhava or bhava-roga. If anyone, willingly or unwillingly, hears kṛṣṇa-kathā, his bhava-roga, the disease of birth and death, will certainly stop. Therefore kṛṣṇa-kathā is called bhavauṣadha, the remedy to stop the repetition of birth and death. Karmīs, or persons attached to material sense enjoyment, generally cannot give up their material desires, but kṛṣṇa-kathā is such a potent medicine that if one is induced to hear kṛṣṇa-kīrtana, he will certainly be freed from this disease. A practical example is Dhruva Mahārāja, who at the end of his tapasya was fully satisfied. When the Lord wanted to give Dhruva a benediction, Dhruva refused it. Svāmin kṛtārtho'smi varaṁ na yāce. "My dear Lord," he said, "I am fully satisfied. I do not ask for any benediction for material sense gratification." We actually see that even young boys and girls in the Kṛṣṇa consciousness movement have given up their long practice of bad habits like illicit sex, meat-eating, intoxication and gambling. Because Kṛṣṇa consciousness is so potent that it gives them full satisfaction, they are no longer interested in material sense gratification.

TEXTS 5–7

pitāmahā me samare 'marañjayair

devavratādyātirathais timiṅgilaiḥ

duratyayaṁ kaurava-sainya-sāgaraṁ

kṛtvātaran vatsa-padaṁ sma yat-plavāḥ

drauṇy-astra-vipluṣṭam idaṁ mad-aṅgaṁ

santāna-bījaṁ kuru-pāṇḍavānām

jugopa kukṣiṁ gata ātta-cakro

mātuś ca me yaḥ śaraṇaṁ gatāyāḥ

vīryāṇi tasyākhila-deha-bhājām

antar bahiḥ pūruṣa-kāla-rūpaiḥ

prayacchato mṛtyum utāmṛtaṁ ca

māyā-manuṣyasya vadasva vidvan

SYNONYMS

pitāmahāḥ-my grandfathers, the five Pāṇḍavas (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva); me-my; samare-on the Battlefield of Kurukṣetra; amaram jayaiḥ-with fighters who could gain victory over the demigods on the battlefield; devavrata-ādya-Bhīṣmadeva and others; atirathaiḥ-great commanders in chief; timiṅgilaiḥ-resembling great timiṅgila fish, which can easily eat large sharks; duratyayam-very difficult to cross; kaurava-sainya-sāgaram-the ocean of the assembled soldiers of the Kauravas; kṛtvā-considering such an ocean; ataran-crossed it; vatsa-padam-exactly as one steps over a small hoofprint of a calf; sma-in the past; yat-plavāḥ-the shelter of the boat of Kṛṣṇa's lotus feet; drauṇi-of Aśvatthāmā; astra-by the brahmāstra; vipluṣṭam-being attacked and burned; idam-this; mat-aṅgam-my body; santāna-bījam-the only seed left, the last descendant of the family; kuru-pāṇḍavānām-of the Kurus and the Pāṇḍavas (because no one but me lived after the Battle of Kurukṣetra); jugopa-gave protection; kukṣim-within the womb; gataḥ-being placed; ātta-cakraḥ-taking in hand the disc; mātuḥ-of my mother; ca-also; me-my; yaḥ-the Lord who; śaraṇam-the shelter; gatāyāḥ-who had taken; vīryāṇi-the glorification of the transcendental characteristics; tasya-of Him (the Supreme Personality of Godhead); akhila-deha-bhājām-of all the materially embodied living entities; antaḥ bahiḥ-inside and outside; pūruṣa-of the Supreme Person; kāla-rūpaiḥ-in the forms of eternal time; prayacchataḥ-who is the giver; mṛtyum-of death; uta-it is so said; amṛtam ca-and eternal life; māyā-manuṣyasya-of the Lord, who appeared as an ordinary human being by His own potency; vadasva-kindly describe; vidvan-O learned speaker (Śukadeva Gosvāmī).

Taking the boat of Kṛṣṇa's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kurukṣetra, in which such commanders as Bhīṣmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Kṛṣṇa, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Kṛṣṇa's lotus feet, the Lord, Sudarśana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pāṇḍavas, which was almost destroyed by the fiery weapon of Aśvatthāmā. Lord Śrī Kṛṣṇa, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time-that is, as Paramātmā and as virāṭ-rūpa-gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing His transcendental characteristics.

As stated in Śrīmad-Bhāgavatam (10.14.58):

samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām

"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, or the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is paraṁ padam, or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step."

One who seeks shelter at the lotus feet of Lord Kṛṣṇa is immediately protected by the Lord. As the Lord promises in Bhagavad-gītā (18.66), ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reactions. Do not fear." By taking shelter of Lord Kṛṣṇa, one comes under the safest protection. Thus when the Pāṇḍavas took shelter at the lotus feet of Kṛṣṇa, all of them were on the safe side of the Battlefield of Kurukṣetra. Parīkṣit Mahārāja, therefore, felt obliged to think of Kṛṣṇa in the last days of his life. This is the ideal result of Kṛṣṇa consciousness: ante nārāyaṇa-smṛtiḥ. If at the time of death one can remember Kṛṣṇa, one's life is successful. Parīkṣit Mahārāja, therefore, because of his many obligations to Kṛṣṇa, intelligently decided to think of Kṛṣṇa constantly during the last days of his life. Kṛṣṇa had saved the Pāṇḍavas, Mahārāja Parīkṣit's grandfathers, on the Battlefield of Kurukṣetra, and Kṛṣṇa had saved Mahārāja Parīkṣit himself when he was attacked by the brahmāstra of Aśvatthāmā. Kṛṣṇa acted as the friend and worshipable Deity of the Pāṇḍava family. Moreover, apart from Lord Kṛṣṇa's personal contact with the Pāṇḍavas, Kṛṣṇa is the Supersoul of all living entities, and He gives everyone liberation, even if one is not a pure devotee. Kaṁsa, for example, was not at all a devotee, yet Kṛṣṇa, after killing him, gave him salvation. Kṛṣṇa consciousness is beneficial to everyone, whether one is a pure devotee or a nondevotee. This is the glory of Kṛṣṇa consciousness. Considering this, who will not take shelter at the lotus feet of Kṛṣṇa. Kṛṣṇa is described in this verse as māyā-manuṣya because He descends exactly like a human being. He is not obliged to come here, like karmīs, or ordinary living beings; rather, He appears by His own internal energy (sambhavāmy ātma-māyayā [Bg. 4.6]) just to show favor to the fallen conditioned souls. Kṛṣṇa is always situated in His original position as sac-cid-ānanda-vigraha [Bs. 5.1], and anyone who renders service to Him is also situated in his original, spiritual identity (svarūpeṇa vyavasthitiḥ). This is the highest perfection of human life.

TEXT 8

rohiṇyās tanayaḥ prokto

rāmaḥ saṅkarṣaṇas tvayā

devakyā garbha-sambandhaḥ

kuto dehāntaraṁ vinā

SYNONYMS

rohiṇyāḥ-of Rohiṇīdevī, the mother of Baladeva; tanayaḥ-the son; proktaḥ-is well known; rāmaḥ-Balarāma; saṅkarṣaṇaḥ-Balarāma is none other than Saṅkarṣaṇa, the first Deity in the quadruple group (Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva); tvayā-by you (it is so said); devakyāḥ-of Devakī, the mother of Kṛṣṇa; garbha-sambandhaḥ-connected with the womb; kutaḥ-how; deha-antaram-transferring bodies; vinā-without.

My dear Śukadeva Gosvāmī, you have already explained that Saṅkarṣaṇa, who belongs to the second quadruple, appeared as the son of Rohiṇī named Balarāma. If Balarāma was not transferred from one body to another, how is it possible that He was first in the womb of Devakī and then in the womb of Rohiṇī? Kindly explain this to me.

Here is a question particularly directed at understanding Balarāma, who is Saṅkarṣaṇa Himself. Balarāma is well known as the son of Rohiṇī, yet it is also known that He was the son of Devakī. Parīkṣit Mahārāja wanted to understand the mystery of Balarāma's being the son of both Devakī and Rohiṇī.

TEXT 9

kasmān mukundo bhagavān

pitur gehād vrajaṁ gataḥ

kva vāsaṁ jñātibhiḥ sārdhaṁ

kṛtavān sātvatāṁ patiḥ

SYNONYMS

kasmāt-why; mukundaḥ-Kṛṣṇa, who can award liberation to everyone; bhagavān-the Supreme Personality of Godhead; pituḥ-of His father (Vasudeva); gehāt-from the house; vrajam-to Vrajadhāma, Vrajabhūmi; gataḥ-went; kva-where; vāsam-placed Himself to live; jñātibhiḥ-His relatives; sārdham-with; kṛtavān-did so; sātvatām patiḥ-the master of all Vaiṣṇava devotees.

Why did Kṛṣṇa, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vṛndāvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vṛndāvana?

These are inquiries about the itinerary of Kṛṣṇa. Just after His birth in the house of Vasudeva in Mathurā, Kṛṣṇa transferred Himself to Gokula, on the other side of the Yamunā, and after some days He moved with His father, mother and other relatives to Nanda-grāma, Vṛndāvana. Mahārāja Parīkṣit was very much eager to hear about Kṛṣṇa's activities in Vṛndāvana. This entire canto of Śrīmad-Bhāgavatam is full of activities performed in Vṛndāvana and Dvārakā. The first forty chapters describe Kṛṣṇa's Vṛndāvana affairs, and the next fifty describe Kṛṣṇa's activities in Dvārakā. Mahārāja Parīkṣit, to fulfill his desire to hear about Kṛṣṇa, requested Śukadeva Gosvāmī to describe these activities in full detail.

TEXT 10

vraje vasan kim akaron

madhupuryāṁ ca keśavaḥ

bhrātaraṁ cāvadhīt kaṁsaṁ

mātur addhātad-arhaṇam

SYNONYMS

vraje-at Vṛndāvana; vasan-while residing; kim akarot-what did He do; madhupuryām-in Mathurā; ca-and; keśavaḥ-Kṛṣṇa, the killer of Keśī; bhrātaram-the brother; ca-and; avadhīt-killed; kaṁsam-Kaṁsa; mātuḥ-of His mother; addhā-directly; a-tat-arhaṇam-which was not at all sanctioned by the śāstras.

Lord Kṛṣṇa lived both in Vṛndāvana and in Mathurā. What did He do there? Why did He kill Kaṁsa, His mother's brother? Such killing is not at all sanctioned in the śāstras.

One's maternal uncle, the brother of one's mother, is on the level of one's father. When a maternal uncle has no son, his nephew legally inherits his property. Therefore, why did Kṛṣṇa directly kill Kaṁsa, the brother of His mother? Mahārāja Parīkṣit was very much inquisitive about the facts in this regard.

TEXT 11

dehaṁ mānuṣam āśritya

kati varṣāṇi vṛṣṇibhiḥ

yadu-puryāṁ sahāvātsīt

patnyaḥ katy abhavan prabhoḥ

SYNONYMS

deham-body; mānuṣam-exactly like a man; āśritya-accepting; kati varṣāṇi-how many years; vṛṣṇibhiḥ-in the company of the Vṛṣṇis, those who were born in the Vṛṣṇi family; yadu-puryām-in Dvārakā, in the residential quarters of the Yadus; saha-with; avātsīt-the Lord lived; patnyaḥ-wives; kati-how many; abhavan-were there; prabhoḥ-of the Lord.

Kṛṣṇa, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vṛṣṇi? How many wives did He marry, and for how many years did He live in Dvārakā?

In many places the Supreme Personality of Godhead is described as sac-cid-ānanda-vigraha [Bs. 5.1], possessing a spiritual, blissful body. His bodily feature is narākṛti, that is, exactly like that of a human being. Here the same idea is repeated in the words mānuṣam āśritya, which indicate that He accepts a body exactly like that of a man. Everywhere it is confirmed that Kṛṣṇa is never nirākāra, or formless. He has His form, exactly like that of a human being. There is no doubt about this.

TEXT 12

etad anyac ca sarvaṁ me

mune kṛṣṇa-viceṣṭitam

vaktum arhasi sarvajña

śraddadhānāya vistṛtam

SYNONYMS

etat-all these details; anyat ca-and others also; sarvam-everything; me-unto me; mune-O great sage; kṛṣṇa-viceṣṭitam-the activities of Lord Kṛṣṇa; vaktum-to describe; arhasi-you are able; sarva-jña-because you know everything; śraddadhānāya-because I am not envious but have all faith in Him; vistṛtam-in full detail.

O great sage, who know everything about Kṛṣṇa, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.

TEXT 13

naiṣātiduḥsahā kṣun māṁ

tyaktodam api bādhate

pibantaṁ tvan-mukhāmbhoja-

cyutaṁ hari-kathāmṛtam

SYNONYMS

na-not; eṣā-all this; ati-duḥsahā-extremely difficult to bear; kṣut-hunger; mām-unto me; tyakta-udam-even after giving up drinking water; api-also; bādhate-does not hinder; pibantam-while drinking; tvat-mukha-ambhoja-cyutam-emanating from your lotus mouth; hari-kathā-amṛtam-the nectar of topics concerning Kṛṣṇa.

Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Kṛṣṇa, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me.

To prepare to meet death in seven days, Mahārāja Parīkṣit gave up all food and drink. As a human being, he was certainly both hungry and thirsty, and therefore Śukadeva Gosvāmī might have wanted to stop narrating the transcendental topics of Kṛṣṇa; but despite his fast, Mahārāja Parīkṣit was not at all fatigued. "The hunger and thirst from my fast do not disturb me," he said. "Once when I felt very thirsty, I went to the āśrama of Śamīka Muni to drink water, but the muni did not supply it. I therefore wrapped a dead snake over his shoulder, and that is why I was cursed by the brāhmaṇa boy. Now, however, I am quite fit. I am not at all disturbed by my hunger and thirst." This indicates that although on the material platform there are disturbances from hunger and thirst, on the spiritual platform there is no such thing as fatigue.

The entire world is suffering because of spiritual thirst. Every living being is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger and thirst. Unfortunately, however, the world is completely unaware of the nectar of kṛṣṇa-kathā. The Kṛṣṇa consciousness movement is therefore a boon to philosophers, religionists and people in general. There is certainly a charming attraction in Kṛṣṇa and kṛṣṇa-kathā. Therefore the Absolute Truth is called Kṛṣṇa, the most attractive.

The word amṛta is also an important reference to the moon, and the word ambuja means "lotus." The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing kṛṣṇa-kathā from the mouth of Śukadeva Gosvāmī. As it is said:

matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

"Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both." (Bhāg. 7.5.30) At the present moment, all of human society is engaged in the business of chewing the chewed (punaḥ punaś carvita-carvaṇānām [SB 7.5.30]). People are prepared to undergo mṛtyu-saṁsāra-vartmani, taking birth in one form, dying, accepting another form and dying again. To stop this repetition of birth and death, kṛṣṇa-kathā, or Kṛṣṇa consciousness, is absolutely necessary. But unless one hears kṛṣṇa-kathā from a realized soul like Śukadeva Gosvāmī, one cannot relish the nectar of kṛṣṇa-kathā, which puts an end to all material fatigue, and enjoy the blissful life of transcendental existence. In relation to the Kṛṣṇa consciousness movement, we actually see that those who have tasted the nectar of kṛṣṇa-kathā lose all material desires, whereas those who cannot understand Kṛṣṇa or kṛṣṇa-kathā regard the Kṛṣṇa conscious life as "brainwashing" and "mind control." While the devotees enjoy spiritual bliss, the nondevotees are surprised that the devotees have forgotten material hankerings.

TEXT 14

sūta uvāca

evaṁ niśamya bhṛgu-nandana sādhu-vādaṁ

vaiyāsakiḥ sa bhagavān atha viṣṇu-rātam

pratyarcya kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ

vyāhartum ārabhata bhāgavata-pradhānaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; niśamya-hearing; bhṛgu-nandana-O son of the Bhṛgu dynasty, Śaunaka; sādhu-vādam-pious questions; vaiyāsakiḥ-Śukadeva Gosvāmī, the son of Vyāsadeva; saḥ-he; bhagavān-the most powerful; atha-thus; viṣṇu-rātam-unto Parīkṣit Mahārāja, who was always protected by Viṣṇu; pratyarcya-offering him respectful obeisances; kṛṣṇa-caritam-topics of Lord Kṛṣṇa; kali-kalmaṣa-ghnam-which diminish the troubles of this age of Kali; vyāhartum-to describe; ārabhata-began; bhāgavata-pradhānaḥ-Śukadeva Gosvāmī, the chief among the pure devotees.

Sūta Gosvāmī said: O son of Bhṛgu [Śaunaka Ṛṣi], after Śukadeva Gosvāmī, the most respectable devotee, the son of Vyāsadeva, heard the pious questions of Mahārāja Parīkṣit, he thanked the King with great respect. Then he began to discourse on topics concerning Kṛṣṇa, which are the remedy for all sufferings in this age of Kali.

In this verse the words kṛṣṇa-caritaṁ kali-kalmaṣa-ghnam indicate that the activities of Lord Kṛṣṇa are certainly the greatest panacea for all miseries, especially in this age of Kali. It is said that in Kali-yuga people have only short lives, and they have no culture of spiritual consciousness. If anyone is at all interested in spiritual culture, he is misled by many bogus svāmīs and yogīs who do not refer to kṛṣṇa-kathā. Therefore most people are unfortunate and disturbed by many calamities. Śrīla Vyāsadeva prepared Śrīmad-Bhāgavatam at the request of Nārada Muni in order to give relief to the suffering people of this age (kali-kalmaṣa-ghnam). The Kṛṣṇa consciousness movement is seriously engaged in enlightening people through the pleasing topics of Śrīmad-Bhāgavatam. All over the world, the message of Śrīmad-Bhāgavatam and Bhagavad-gītā is being accepted in all spheres of life, especially in advanced, educated circles.

Śrīla Śukadeva Gosvāmī is described in this verse as bhāgavata-pradhānaḥ, whereas Mahārāja Parīkṣit is described as viṣṇu-rātam. Both words bear the same meaning; that is, Mahārāja Parīkṣit was a great devotee of Kṛṣṇa, and Śukadeva Gosvāmī was also a great saintly person and a great devotee of Kṛṣṇa. Combined together to present kṛṣṇa-kathā, they give great relief to suffering humanity.

anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām

"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, Śrīmad-Bhāgavatam, which is in relation to the Supreme Truth." (Bhāg. 1.7.6) People in general are unaware that the message of Śrīmad-Bhāgavatam can give all of human society relief from the pangs of Kali-yuga (kali-kalmaṣa-ghnam).

TEXT 15

śrī-śuka uvāca

samyag vyavasitā buddhis

tava rājarṣi-sattama

vāsudeva-kathāyāṁ te

yaj jātā naiṣṭhikī ratiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; samyak-completely; vyavasitā-fixed; buddhiḥ-intelligence; tava-of Your Majesty; rāja-ṛṣi-sattama-O best of rājarṣis, saintly kings; vāsudeva-kathāyām-in hearing about the topics of Vāsudeva, Kṛṣṇa; te-your; yat-because; jātā-developed; naiṣṭhikī-without cessation; ratiḥ-attraction or ecstatic devotional service.

Śrīla Śukadeva Gosvāmī said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vāsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime.

Kṛṣṇa-kathā is compulsory for the rājarṣi, or executive head of government. This is also mentioned in Bhagavad-gītā (imaṁ rājarṣayo viduḥ). Unfortunately, however, in this age the governmental power is gradually being captured by third-class and fourth-class men who have no spiritual understanding, and society is therefore very quickly becoming degraded. Kṛṣṇa-kathā must be understood by the executive heads of government, for otherwise how will people be happy and gain relief from the pangs of materialistic life? One who has fixed his mind in Kṛṣṇa consciousness should be understood to have very sharp intelligence in regard to the value of life. Mahārāja Parīkṣit was rājarṣi-sattama, the best of all saintly kings, and Śukadeva Gosvāmī was muni-sattama, the best of munis. Both of them were elevated because of their common interest in kṛṣṇa-kathā. The exalted position of the speaker and the audience will be explained very nicely in the next verse. Kṛṣṇa-kathā is so enlivening that Mahārāja Parīkṣit forgot everything material, even his personal comfort in relation to food and drink. This is an example of how the Kṛṣṇa consciousness movement should spread all over the world to bring both the speaker and the audience to the transcendental platform and back home, back to Godhead.

TEXT 16

vāsudeva-kathā-praśnaḥ

puruṣāṁs trīn punāti hi

vaktāraṁ pracchakaṁ śrotṝṁs

tat-pāda-salilaṁ yathā

SYNONYMS

vāsudeva-kathā-praśnaḥ-questions about the pastimes and characteristics of Vāsudeva, Kṛṣṇa; puruṣān-persons; trīn-three; punāti-purify; hi-indeed; vaktāram-the speaker, such as Śukadeva Gosvāmī; pracchakam-and an inquisitive hearer like Mahārāja Parīkṣit; śrotṝn-and, between them, the listeners hearing about the topics; tat-pāda-salilam yathā-exactly as the entire world is purified by the Ganges water emanating from the toe of Lord Viṣṇu.

The Ganges, emanating from the toe of Lord Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vāsudeva, Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen.

It is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (Bhāg. 11.3.21). Those interested in understanding transcendental subject matters as the goal of life must approach the bona fide spiritual master. Tasmād guruṁ prapadyeta. One must surrender to such a guru, who can give right information about Kṛṣṇa. Herein, Mahārāja Parīkṣit has surrendered to the right personality, Śukadeva Gosvāmī, for enlightenment in vāsudeva-kathā. Vāsudeva is the original Personality of Godhead, who has unlimited spiritual activities. Śrīmad-Bhāgavatam is a record of such activities, and Bhagavad-gītā is the record of Vāsudeva speaking personally. Therefore, since the Kṛṣṇa consciousness movement is full of vāsudeva-kathā, anyone who hears, anyone who joins the movement and anyone who preaches will be purified.

TEXT 17

bhūmir dṛpta-nṛpa-vyāja-

daityānīka-śatāyutaiḥ

ākrāntā bhūri-bhāreṇa

brahmāṇaṁ śaraṇaṁ yayau

SYNONYMS

bhūmiḥ-mother earth; dṛpta-puffed up; nṛpa-vyāja-posing as kings, or the supreme power personified in the state; daitya-of demons; anīka-of military phalanxes of soldiers; śata-ayutaiḥ-unlimitedly, by many hundreds of thousands; ākrāntā-being overburdened; bhūri-bhāreṇa-by a burden of unnecessary fighting power; brahmāṇam-unto Lord Brahmā; śaraṇam-to take shelter; yayau-went.

Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahmā for relief.

When the world is overburdened by unnecessary military arrangements and when various demoniac kings are the executive heads of state, this burden causes the appearance of the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I appear Myself." When the residents of this earth become atheistic and godless, they descend to the status of animals like dogs and hogs, and thus their only business is to bark among themselves. This is dharmasya glāni, deviation from the goal of life. Human life is meant for attaining the highest perfection of Kṛṣṇa consciousness, but when people are godless and the presidents or kings are unnecessarily puffed up with military power, their business is to fight and increase the military strength of their different states. Nowadays, therefore, it appears that every state is busy manufacturing atomic weapons to prepare for a third world war. Such preparations are certainly unnecessary; they reflect the false pride of the heads of state. The real business of a chief executive is to see to the happiness of the mass of people by training them in Kṛṣṇa consciousness in different divisions of life. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (Bg. 4.13). A leader should train the people as brāhmaṇas, kṣatriyas, vaiśyas and śūdras and engage them in various occupational duties, thus helping them progress toward Kṛṣṇa consciousness. Instead, however, rogues and thieves in the guise of protectors arrange for a voting system, and in the name of democracy they come to power by hook or crook and exploit the citizens. Even long, long ago, asuras, persons devoid of God consciousness, became the heads of state, and now this is happening again. The various states of the world are preoccupied with arranging for military strength. Sometimes they spend sixty-five percent of the government's revenue for this purpose. But why should people's hard-earned money be spent in this way? Because of the present world situation, Kṛṣṇa has descended in the form of the Kṛṣṇa consciousness movement. This is quite natural, for without the Kṛṣṇa consciousness movement the world cannot be peaceful and happy.

TEXT 18

gaur bhūtvāśru-mukhī khinnā

krandantī karuṇaṁ vibhoḥ

upasthitāntike tasmai

vyasanaṁ samavocata

SYNONYMS

gauḥ-the shape of a cow; bhūtvā-assuming; aśru-mukhī-with tears in the eyes; khinnā-very much distressed; krandantī-weeping; karuṇam-piteously; vibhoḥ-of Lord Brahmā; upasthitā-appeared; antike-in front; tasmai-unto him (Lord Brahmā); vyasanam-her distress; samavocata-submitted.

Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahmā and told him about her misfortune.

TEXT 19

brahmā tad-upadhāryātha

saha devais tayā saha

jagāma sa-tri-nayanas

tīraṁ kṣīra-payo-nidheḥ

SYNONYMS

brahmā-Lord Brahmā; tat-upadhārya-understanding everything rightly; atha-thereafter; saha-with; devaiḥ-the demigods; tayā saha-with mother earth; jagāma-approached; sa-tri-nayanaḥ-with Lord Śiva, who has three eyes; tīram-the shore; kṣīra-payaḥ-nidheḥ-of the ocean of milk.

Thereafter, having heard of the distress of mother earth, Lord Brahmā, with mother earth, Lord Śiva and all the other demigods, approached the shore of the ocean of milk.

After Lord Brahmā understood the precarious condition of the earth, he first visited the demigods headed by Lord Indra, who are in charge of the various affairs of this universe, and Lord Śiva, who is responsible for annihilation. Both maintenance and annihilation go on perpetually, under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. Those who are obedient to the laws of God are protected by different servants and demigods, whereas those who are undesirable are vanquished by Lord Śiva. Lord Brahmā first met all the demigods, including Lord Śiva. Then, along with mother earth, they went to the shore of the ocean of milk, where Lord Viṣṇu lies on a white island, Śvetadvīpa.

TEXT 20

tatra gatvā jagannāthaṁ

deva-devaṁ vṛṣākapim

puruṣaṁ puruṣa-sūktena

upatasthe samāhitaḥ

SYNONYMS

tatra-there (on the shore of the ocean of milk); gatvā-after going; jagannātham-unto the master of the entire universe, the Supreme Being; deva-devam-the Supreme God of all gods; vṛṣākapim-the Supreme Person, Viṣṇu, who provides for everyone and diminishes everyone's suffering; puruṣam-the Supreme Person; puruṣa-sūktena-with the Vedic mantra known as puruṣa-sūkta; upatasthe-worshiped; samāhitaḥ-with full attention.

After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone's suffering. With great attention, they worshiped Lord Viṣṇu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Puruṣa-sūkta.

The demigods, such as Lord Brahmā, Lord Śiva, King Indra, Candra and Sūrya, are all subordinate to the Supreme Personality of Godhead. Aside from the demigods, even in human society there are many influential personalities supervising various businesses or establishments. Lord Viṣṇu, however, is the God of gods (parameśvara). He is parama-puruṣa, the Supreme Being, Paramātmā. As confirmed in the Brahma-saṁhitā (5.1), īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ: "Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body." No one is equal to or greater than the Supreme Personality of Godhead, and therefore He is described here by many words: jagannātha, deva-deva, vṛṣākapi and puruṣa. The supremacy of Lord Viṣṇu is also confirmed in Bhagavad-gītā (10.12) in this statement by Arjuna:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." Kṛṣṇa is ādi-puruṣa, the original Personality of Godhead (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **). Viṣṇu is a plenary expansion of Lord Kṛṣṇa, and all the viṣṇu-tattvas are parameśvara, deva-deva.

TEXT 21

giraṁ samādhau gagane samīritāṁ

niśamya vedhās tridaśān uvāca ha

gāṁ pauruṣīṁ me śṛṇutāmarāḥ punar

vidhīyatām āśu tathaiva mā ciram

SYNONYMS

giram-a vibration of words; samādhau-in trance; gagane-in the sky; samīritām-vibrated; niśamya-hearing; vedhāḥ-Lord Brahmā; tridaśān-unto the demigods; uvāca-said; ha-oh; gām-the order; pauruṣīm-received from the Supreme Person; me-from me; śṛṇuta-just hear; amarāḥ-O demigods; punaḥ-again; vidhīyatām-execute; āśu-immediately; tathā eva-just so; mā-do not; ciram-delay.

While in trance, Lord Brahmā heard the words of Lord Viṣṇu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, and execute it attentively without delay.

It appears that the words of the Supreme Personality of Godhead can be heard in trance by competent persons. Modern science gives us telephones, by which one can hear sound vibrations from a distant place. Similarly, although other persons cannot hear the words of Lord Viṣṇu, Lord Brahmā is able to hear the Lord's words within himself. This is confirmed in the beginning of Śrīmad-Bhāgavatam (1.1.1): tene brahma hṛdā ya ādi-kavaye. Ādi-kavi is Lord Brahmā. In the beginning of the creation, Lord Brahmā received the instructions of Vedic knowledge from Lord Viṣṇu through the medium of the heart (hṛdā). The same principle is confirmed herewith. While Brahmā was in trance, he was able to hear the words of Kṣīrodakaśāyī Viṣṇu, and he carried the Lord's message to the demigods. Similarly, in the beginning, Brahmā first received the Vedic knowledge from the Supreme Personality of Godhead through the core of the heart. In both instances the same process was used in transmitting the message to Lord Brahmā. In other words, although Lord Viṣṇu was invisible even to Lord Brahmā, Lord Brahmā could hear Lord Viṣṇu's words through the heart. The Supreme Personality of Godhead is invisible even to Lord Brahmā, yet He descends on this earth and becomes visible to people in general. This is certainly an act of His causeless mercy, but fools and nondevotees think that Kṛṣṇa is an ordinary historical person. Because they think that the Lord is an ordinary person like them, they are described as mūḍha (avajānanti māṁ mūḍhāḥ). The causeless mercy of the Supreme Personality of Godhead is neglected by such demoniac persons, who cannot understand the instructions of Bhagavad-gītā and who therefore misinterpret them.

TEXT 22

puraiva puṁsāvadhṛto dharā-jvaro

bhavadbhir aṁśair yaduṣūpajanyatām

sa yāvad urvyā bharam īśvareśvaraḥ

sva-kāla-śaktyā kṣapayaṁś cared bhuvi

SYNONYMS

purā-even before this; eva-indeed; puṁsā-by the Supreme Personality of Godhead; avadhṛtaḥ-was certainly known; dharā-jvaraḥ-the distress on the earth; bhavadbhiḥ-by your good selves; aṁśaiḥ-expanding as plenary portions; yaduṣu-in the family of King Yadu; upajanyatām-take your birth and appear there; saḥ-He (the Supreme Personality of Godhead); yāvat-as long as; urvyāḥ-of the earth; bharam-the burden; īśvara-īśvaraḥ-the Lord of lords; sva-kāla-śaktyā-by His own potency the time factor; kṣapayan-diminishing; caret-should move; bhuvi-on the surface of the earth.

Lord Brahmā informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.

As stated in the Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda, who is always situated in various incarnations such as Rāma, Nṛsiṁha and many sub-incarnations as well, but who is the original personality of Godhead, known as Kṛṣṇa, and who incarnates personally also."

In this verse from Śrīmad-Bhāgavatam we find the words puraiva puṁsāvadhṛto dharā jvaraḥ. The word puṁsā refers to Kṛṣṇa, who was already aware of how the whole world was suffering because of the increase of demons. Without reference to the supreme power of the Personality of Godhead, demons assert themselves to be independent kings and presidents, and thus they create a disturbance by increasing their military power. When such disturbances are very prominent, Kṛṣṇa appears. At present also, various demoniac states all over the world are increasing their military power in many ways, and the whole situation has become distressful. Therefore Kṛṣṇa has appeared by His name, in the Hare Kṛṣṇa movement, which will certainly diminish the burden of the world. Philosophers, religionists, and people in general must take to this movement very seriously, for man-made plans and devices will not help bring peace on earth. The transcendental sound Hare Kṛṣṇa is not different from the person Kṛṣṇa.

nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ

(Padma Purāṇa)

There is no difference between the sound Hare Kṛṣṇa and Kṛṣṇa the person.

TEXT 23

vasudeva-gṛhe sākṣād

bhagavān puruṣaḥ paraḥ

janiṣyate tat-priyārthaṁ

sambhavantu sura-striyaḥ

SYNONYMS

vasudeva-gṛhe-in the house of Vasudeva (who would be the father of Kṛṣṇa when the Lord appeared); sākṣāt-personally; bhagavān-the Supreme Personality of Godhead, who has full potency; puruṣaḥ-the original person; paraḥ-who is transcendental; janiṣyate-will appear; tat-priya-artham-and for His satisfaction; sambhavantu-should take birth; sura-striyaḥ-all the wives of the demigods.

The Supreme Personality of Godhead, Śrī Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.

In Bhagavad-gītā (4.9) the Lord says, tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] after giving up the material body, the devotee of the Lord returns home, back to Godhead. This means that the devotee is first transferred to the particular universe where the Lord is at that time staying to exhibit His pastimes. There are innumerable universes, and the Lord is appearing in one of these universes at every moment. Therefore His pastimes are called nitya-līlā, eternal pastimes. The Lord's appearance as a child in the house of Devakī takes place continuously in one universe after another. Therefore, the devotee is first transferred to that particular universe where the pastimes of the Lord are current. As stated in Bhagavad-gītā, even if a devotee does not complete the course of devotional service, he enjoys the happiness of the heavenly planets, where the most pious people dwell, and then takes birth in the house of a śuci or śrīmān, a pious brāhmaṇa or a wealthy vaiśya (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Thus a pure devotee, even if unable to execute devotional service completely, is transferred to the upper planetary system, where pious people reside. From there, if his devotional service is complete, such a devotee is transferred to the place where the Lord's pastimes are going on. Herein it is said, sambhavantu sura-striyaḥ. Sura-strī, the women of the heavenly planets, were thus ordered to appear in the Yadu dynasty in Vṛndāvana to enrich the pastimes of Lord Kṛṣṇa. These sura-strī, when further trained to live with Kṛṣṇa, would be transferred to the original Goloka Vṛndāvana. During Lord Kṛṣṇa's pastimes within this world, the sura-strī were to appear in different ways in different families to give pleasure to the Lord, just so that they would be fully trained before going to the eternal Goloka Vṛndāvana. With the association of Lord Kṛṣṇa, either at Dvārakā-purī, Mathurā-purī or Vṛndāvana, they would certainly return home, back to Godhead. Among the sura-strī, the women of the heavenly planets, there are many devotees, such as the mother of the Upendra incarnation of Kṛṣṇa. It was such devoted women who were called for in this connection.

TEXT 24

vāsudeva-kalānantaḥ

sahasra-vadanaḥ svarāṭ

agrato bhavitā devo

hareḥ priya-cikīrṣayā

SYNONYMS

vāsudeva-kalā anantaḥ-the plenary expansion of Lord Kṛṣṇa known as Anantadeva or Saṅkarṣaṇa Ananta, the all-pervasive incarnation of the Supreme Lord; sahasra-vadanaḥ-having thousands of hoods; svarāṭ-fully independent; agrataḥ-previously; bhavitā-will appear; devaḥ-the Lord; hareḥ-of Lord Kṛṣṇa; priya-cikīrṣayā-with the desire to act for the pleasure.

The foremost manifestation of Kṛṣṇa is Saṅkarṣaṇa, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Kṛṣṇa, this original Saṅkarṣaṇa will appear as Baladeva, just to please the Supreme Lord Kṛṣṇa in His transcendental pastimes.

Śrī Baladeva is the Supreme Personality of Godhead Himself. He is equal in supremacy to the Supreme Godhead, yet wherever Kṛṣṇa appears, Śrī Baladeva appears as His brother, sometimes elder and sometimes younger. When Kṛṣṇa appears, all His plenary expansions and other incarnations appear with Him. This is elaborately explained in Caitanya-caritāmṛta. This time, Baladeva would appear before Kṛṣṇa as Kṛṣṇa's elder brother.

TEXT 25

viṣṇor māyā bhagavatī

yayā sammohitaṁ jagat

ādiṣṭā prabhuṇāṁśena

kāryārthe sambhaviṣyati

SYNONYMS

viṣṇoḥ māyā-the potency of the Supreme Personality of Godhead, Viṣṇu; bhagavatī-as good as Bhagavān and therefore known as Bhagavatī; yayā-by whom; sammohitam-captivated; jagat-all the worlds, both material and spiritual; ādiṣṭā-being ordered; prabhuṇā-by the master; aṁśena-with her different potential factors; kārya-arthe-for executing business; sambhaviṣyati-would also appear.

The potency of the Lord, known as viṣṇu-māyā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.

Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8). In the Vedas it is said that the potencies of the Supreme Personality of Godhead are called by different names, such as yogamāyā and mahāmāyā. Ultimately, however, the Lord's potency is one, exactly as electric potency is one although it can act both to cool and to heat. The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as yogamāyā, and in the material world the same potency works as mahāmāyā, exactly as electricity works in both a heater and a cooler. In the material world, this potency, working as mahāmāyā, acts upon the conditioned souls to deprive them more and more of devotional service. It is said, yayā sammohito jīva ātmānaṁ tri-guṇātmakam. In the material world the conditioned soul thinks of himself as a product of tri-guṇa, the three modes of material nature. This is the bodily conception of life. Because of associating with the three guṇas of the material potency, everyone identifies himself with his body. Someone is thinking he is a brāhmaṇa, someone a kṣatriya, and someone a vaiśya or śūdra. Actually, however, one is neither a brāhmaṇa, a kṣatriya, a vaiśya nor a śūdra; one is part and parcel of the Supreme Lord (mamaivāṁśaḥ), but because of being covered by the material energy, mahāmāyā, one identifies himself in these different ways. When the conditioned soul becomes liberated, however, he thinks himself an eternal servant of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. When he comes to that position, the same potency, acting as yogamāyā, increasingly helps him become purified and devote his energy to the service of the Lord.

In either case, whether the soul is conditioned or liberated, the Lord is supreme. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: it is by the order of the Supreme Personality of Godhead that the material energy, mahāmāyā, works upon the conditioned soul.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature." (Bg. 3.27) Within conditioned life, no one has freedom, but because one is bewildered, being subject to the rule of mahāmāyā, one foolishly thinks himself independent (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). But when the conditioned soul becomes liberated by executing devotional service, he is given a greater and greater chance to relish a relationship with the Supreme Personality of Godhead in different transcendental statuses, such as dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa.

Thus the Lord's potency, viṣṇu-māyā, has two features-āvaraṇikā and unmukha. When the Lord appeared, His potency came with Him and acted in different ways. She acted as yogamāyā with Yaśodā, Devakī and other intimate relations of the Lord, and she acted in a different way with Kaṁsa, Śālva and other asuras. By the order of Lord Kṛṣṇa, His potency yogamāyā came with Him and exhibited different activities according to the time and circumstances. Kāryārthe sambhaviṣyati. Yogamāyā acted differently to execute different purposes desired by the Lord. As confirmed in Bhagavad-gītā (9.13), mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. The mahātmās, who fully surrender to the lotus feet of the Lord, are directed by yogamāyā, whereas the durātmās, those who are devoid of devotional service, are directed by mahāmāyā.

TEXT 26

śrī-śuka uvāca

ity ādiśyāmara-gaṇān

prajāpati-patir vibhuḥ

āśvāsya ca mahīṁ gīrbhiḥ

sva-dhāma paramaṁ yayau

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ādiśya-after informing; amara-gaṇān-all the demigods; prajāpati-patiḥ-Lord Brahmā, the master of the Prajāpatis; vibhuḥ-all-powerful; āśvāsya-after pacifying; ca-also; mahīm-mother earth; gīrbhiḥ-by sweet words; sva-dhāma-his own planet, known as Brahmaloka; paramam-the best (within the universe); yayau-returned.

Śukadeva Gosvāmī continued: After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahmā, who is the master of all other Prajāpatis and is therefore known as Prajāpati-pati, returned to his own abode, Brahmaloka.

TEXT 27

śūraseno yadupatir

mathurām āvasan purīm

māthurāñ chūrasenāṁś ca

viṣayān bubhuje purā

SYNONYMS

śūrasenaḥ-King Śūrasena; yadu-patiḥ-the chief of the Yadu dynasty; mathurām-at the place known as Mathurā; āvasan-went to live; purīm-in that city; māthurān-at the place known as the Māthura district; śūrasenān ca-and the place known as Śūrasena; viṣayān-such kingdoms; bubhuje-enjoyed; purā-formerly.

Formerly, Śūrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurā. There he enjoyed the places known as Māthura and Śūrasena.

TEXT 28

rājadhānī tataḥ sābhūt

sarva-yādava-bhūbhujām

mathurā bhagavān yatra

nityaṁ sannihito hariḥ

SYNONYMS

rājadhānī-the capital; tataḥ-from that time; sā-the country and the city known as Mathurā; abhūt-became; sarva-yādava-bhūbhujām-of all the kings who appeared in the Yadu dynasty; mathurā-the place known as Mathurā; bhagavān-the Supreme Personality of Godhead; yatra-wherein; nityam-eternally; sannihitaḥ-intimately connected, living eternally; hariḥ-the Lord, the Supreme Personality of Godhead.

Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally.

It is understood that Mathurā City is the transcendental abode of Lord Kṛṣṇa; it is not an ordinary material city, for it is eternally connected with the Supreme Personality of Godhead. Vṛndāvana is within the jurisdiction of Mathurā, and it still continues to exist. Because Mathurā and Vṛndāvana are intimately connected with Kṛṣṇa eternally, it is said that Lord Kṛṣṇa never leaves Vṛndāvana (vṛndāvanaṁ parityajya padam ekaṁ na gacchati). At present, the place known as Vṛndāvana, in the district of Mathurā, continues its position as a transcendental place, and certainly anyone who goes there becomes transcendentally purified. Navadvīpa-dhāma is also intimately connected with Vrajabhūmi. Śrīla Narottama dāsa Ṭhākura therefore says:

śrī gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi,
tā'ra haya vrajabhūme vāsa

"Vrajabhūmi" refers to Mathurā-Vṛndāvana, and Gauḍa-maṇḍala-bhūmi includes Navadvīpa. These two places are nondifferent. Therefore, anyone living in Navadvīpa-dhāma, knowing Kṛṣṇa and Śrī Caitanya Mahāprabhu to be the same personality, lives in Vrajabhūmi, Mathurā-Vṛndāvana. The Lord has made it convenient for the conditioned soul to live in Mathurā, Vṛndāvana and Navadvīpa and thus be directly connected with the Supreme Personality of Godhead. Simply by living in these places, one can immediately come in contact with the Lord. There are many devotees who vow never to leave Vṛndāvana and Mathurā. This is undoubtedly a good vow, but if one leaves Vṛndāvana, Mathurā or Navadvīpa-dhāma for the service of the Lord, he is not disconnected from the Supreme Personality of Godhead. At any rate, we must understand the transcendental importance of Mathurā-Vṛndāvana and Navadvīpa-dhāma. Anyone who executes devotional service in these places certainly goes back home, back to Godhead, after giving up his body. Thus the words mathurā bhagavān yatra nityaṁ sannihito hariḥ are particularly important. A devotee should fully utilize this instruction to the best of his ability. Whenever the Supreme Lord personally appears, He appears in Mathurā because of His intimate connection with this place. Therefore although Mathurā and Vṛndāvana are situated on this planet earth, they are transcendental abodes of the Lord.

TEXT 29

tasyāṁ tu karhicic chaurir

vasudevaḥ kṛtodvahaḥ

devakyā sūryayā sārdhaṁ

prayāṇe ratham āruhat

SYNONYMS

tasyām-in that place known as Mathurā; tu-indeed; karhicit-some time ago; śauriḥ-the demigod, descendant of Śūra; vasudevaḥ-who appeared as Vasudeva; kṛta-udvahaḥ-after being married; devakyā-Devakī; sūryayā-his newly married wife; sārdham-along with; prayāṇe-for returning home; ratham-the chariot; āruhat-mounted.

Some time ago, Vasudeva, who belonged to the demigod family [or to the Śūra dynasty], married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife.

TEXT 30

ugrasena-sutaḥ kaṁsaḥ

svasuḥ priya-cikīrṣayā

raśmīn hayānāṁ jagrāha

raukmai ratha-śatair vṛtaḥ

SYNONYMS

ugrasena-sutaḥ-the son of Ugrasena; kaṁsaḥ-by the name Kaṁsa; svasuḥ-of his own sister Devakī; priya-cikīrṣayā-to please her on the occasion of her marriage; raśmīn-the reins; hayānām-of the horses; jagrāha-took; raukmaiḥ-made of gold; ratha-śataiḥ-by hundreds of chariots; vṛtaḥ-surrounded.

Kaṁsa, the son of King Ugrasena, in order to please his sister Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.

TEXTS 31–32

catuḥ-śataṁ pāribarhaṁ

gajānāṁ hema-mālinām

aśvānām ayutaṁ sārdhaṁ

rathānāṁ ca tri-ṣaṭ-śatam

dāsīnāṁ sukumārīṇāṁ

dve śate samalaṅkṛte

duhitre devakaḥ prādād

yāne duhitṛ-vatsalaḥ

SYNONYMS

catuḥ-śatam-four hundred; pāribarham-dowry; gajānām-of elephants; hema-mālinām-decorated with garlands of gold; aśvānām-of horses; ayutam-ten thousand; sārdham-along with; rathānām-of chariots; ca-and; tri-ṣaṭ-śatam-three times six hundred (eighteen hundred); dāsīnām-of maidservants; su-kumārīṇām-very young and beautiful unmarried girls; dve-two; śate-hundred; samalaṅkṛte-fully decorated with ornaments; duhitre-unto his daughter; devakaḥ-King Devaka; prādāt-gave as a gift; yāne-while going away; duhitṛ-vatsalaḥ-who was very fond of his daughter Devakī.

Devakī's father, King Devaka, was very much affectionate to his daughter. Therefore, while she and her husband were leaving home, he gave her a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maidservants, fully decorated with ornaments.

The system of giving a dowry to one's daughter has existed in Vedic civilization for a very long time. Even today, following the same system, a father who has money will give his daughter an opulent dowry. A daughter would never inherit the property of her father, and therefore an affectionate father, during the marriage of his daughter, would give her as much as possible. A dowry, therefore, is never illegal according to the Vedic system. Here, of course, the gift offered as a dowry by Devaka to Devakī was not ordinary. Because Devaka was a king, he gave a dowry quite suitable to his royal position. Even an ordinary man, especially a high-class brāhmaṇa, kṣatriya or vaiśya, is supposed to give his daughter a liberal dowry. Immediately after the marriage, the daughter goes to her husband's house, and it is also a custom for the brother of the bride to accompany his sister and brother-in-law to exhibit affection for her. This system was followed by Kaṁsa. These are all old customs in the society of varṇāśrama-dharma, which is now wrongly designated as Hindu. These long-standing customs are nicely described here.

TEXT 33

śaṅkha-tūrya-mṛdaṅgāś ca

nedur dundubhayaḥ samam

prayāṇa-prakrame tāta

vara-vadhvoḥ sumaṅgalam

SYNONYMS

śaṅkha-conchshells; tūrya-bugles; mṛdaṅgāḥ-drums; ca-also; neduḥ-vibrated; dundubhayaḥ-kettledrums; samam-in concert; prayāṇa-prakrame-at the time of departure; tāta-O beloved son; vara-vadhvoḥ-of the bridegroom and the bride; su-maṅgalam-for the purpose of their auspicious departure.

O beloved son, Mahārāja Parīkṣit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.

TEXT 34

pathi pragrahiṇaṁ kaṁsam

ābhāṣyāhāśarīra-vāk

asyās tvām aṣṭamo garbho

hantā yāṁ vahase 'budha

SYNONYMS

pathi-on the way; pragrahiṇam-who was managing the reins of the horses; kaṁsam-unto Kaṁsa; ābhāṣya-addressing; āha-said; a-śarīra-vāk-a voice coming from someone whose body was invisible; asyāḥ-of this girl (Devakī); tvām-you; aṣṭamaḥ-the eighth; garbhaḥ-pregnancy; hantā-killer; yām-her whom; vahase-you are carrying; abudha-you foolish rascal.

While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, "You foolish rascal, the eighth child of the woman you are carrying will kill you!"

The omen spoke of aṣṭamo garbhaḥ, referring to the eighth pregnancy, but did not clearly say whether the child was to be a son or a daughter. Even if Kaṁsa were to see that the eighth child of Devakī was a daughter, he should have no doubt that the eighth child was to kill him. According to the Viśva-kośa dictionary, the word garbha means "embryo" and also arbhaka, or "child." Kaṁsa was affectionate toward his sister, and therefore he had become the chariot driver to carry her and his brother-in-law to their home. The demigods, however, did not want Kaṁsa to be affectionate toward Devakī, and therefore, from an unseen position, they encouraged Kaṁsa to offend her. Moreover, the six sons of Marīci had been cursed to take birth from the womb of Devakī, and upon being killed by Kaṁsa they would be delivered. When Devakī understood that Kaṁsa would be killed by the Supreme Personality of Godhead, who would appear from her womb, she felt great joy. The word vahase is also significant because it indicates that the ominous vibration condemned Kaṁsa for acting just like a beast of burden by carrying his enemy's mother.

TEXT 35

ity uktaḥ sa khalaḥ pāpo

bhojānāṁ kula-pāṁsanaḥ

bhaginīṁ hantum ārabdhaṁ

khaḍga-pāṇiḥ kace 'grahīt

SYNONYMS

iti uktaḥ-thus being addressed; saḥ-he (Kaṁsa); khalaḥ-envious; pāpaḥ-sinful; bhojānām-of the Bhoja dynasty; kula-pāṁsanaḥ-one who can degrade the reputation of his family; bhaginīm-unto his sister; hantum ārabdham-being inclined to kill; khaḍga-pāṇiḥ-taking a sword in his hand; kace-hair; agrahīt-took up.

Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister's hair with his left hand and took up his sword with his right hand to sever her head from her body.

Kaṁsa was driving the chariot and controlling the reins with his left hand, but as soon as he heard the omen that his sister's eighth child would kill him, he gave up the reins, caught hold of his sister's hair, and with his right hand took up a sword to kill her. Before, he had been so affectionate that he was acting as his sister's chariot driver, but as soon as he heard that his self-interest or his life was at risk, he forgot all affection for her and immediately became a great enemy. This is the nature of demons. No one should trust a demon, despite any amount of affection. Aside from this, a king, a politician or a woman cannot be trusted, since they can do anything abominable for their personal interest. Cāṇakya Paṇḍita therefore says, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca.

TEXT 36

taṁ jugupsita-karmāṇaṁ

nṛśaṁsaṁ nirapatrapam

vasudevo mahā-bhāga

uvāca parisāntvayan

SYNONYMS

tam-unto him (Kaṁsa); jugupsita-karmāṇam-who was ready to commit such an offensive act; nṛśaṁsam-very cruel; nirapatrapam-shameless; vasudevaḥ-Vasudeva; mahā-bhāgaḥ-the greatly fortunate father of Vāsudeva; uvāca-said; parisāntvayan-pacifying.

Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words.

Vasudeva, who was to be the father of Kṛṣṇa, is described here as mahā-bhāga, a very upright and sober personality, because although Kaṁsa was ready to kill Vasudeva's wife, Vasudeva remained sober and unagitated. In a peaceful attitude, Vasudeva began to address Kaṁsa by putting forward reasonable arguments. Vasudeva was a great personality because he knew how to pacify a cruel person and how to forgive even the bitterest enemy. One who is fortunate is never caught, even by tigers or snakes.

TEXT 37

śrī-vasudeva uvāca

ślāghanīya-guṇaḥ śūrair

bhavān bhoja-yaśaskaraḥ

sa kathaṁ bhaginīṁ hanyāt

striyam udvāha-parvaṇi

SYNONYMS

śrī-vasudevaḥ uvāca-the great personality Vasudeva said; ślāghanīya-guṇaḥ-a person who possesses praiseworthy qualities; śūraiḥ-by great heroes; bhavān-your good self; bhoja-yaśaḥ-karaḥ-a brilliant star in the Bhoja dynasty; saḥ-one such as your good self; katham-how; bhaginīm-your sister; hanyāt-can kill; striyam-especially a woman; udvāha-parvaṇi-at the time of the marriage ceremony.

Vasudeva said: My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?

According to Vedic principles, a brāhmaṇa, an old man, a woman, a child or a cow cannot be killed under any circumstances. Vasudeva stressed that Devakī was not only a woman but a member of Kaṁsa s family. Because she was now married to Vasudeva, she was para-strī, another man's wife, and if such a woman were killed, not only would Kaṁsa be implicated in sinful activities, but his reputation as king of the Bhoja dynasty would be damaged. Thus Vasudeva tried in many ways to convince Kaṁsa in order to stop him from killing Devakī.

TEXT 38

mṛtyur janmavatāṁ vīra

dehena saha jāyate

adya vābda-śatānte vā

mṛtyur vai prāṇināṁ dhruvaḥ

SYNONYMS

mṛtyuḥ-death; janma-vatām-of the living entities who have taken birth; vīra-O great hero; dehena saha-along with the body; jāyate-is born (one who has taken birth is sure to die); adya-today; vā-either; abda-śata-of hundreds of years; ante-at the end; vā-or; mṛtyuḥ-death; vai-indeed; prāṇinām-for every living entity; dhruvaḥ-is assured.

O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.

Vasudeva wanted to impress upon Kaṁsa that although Kaṁsa feared dying and therefore wanted to kill even a woman, he could not avoid death. Death is sure. Why then should Kaṁsa do something that would be detrimental to his reputation and that of his family? As confirmed in Bhagavad-gītā (2.27):

jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye 'rthe
na tvaṁ śocitum arhasi

"For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament." One should not fear death. Rather, one should prepare oneself for the next birth. One should utilize one's time in this human form to end the process of birth and death. It is not that to save oneself from death one should entangle oneself in sinful activities. This is not good.

TEXT 39

dehe pañcatvam āpanne

dehī karmānugo 'vaśaḥ

dehāntaram anuprāpya

prāktanaṁ tyajate vapuḥ

SYNONYMS

dehe-when the body; pañcatvam āpanne-turns into five elements; dehī-the proprietor of the body, the living being; karma-anugaḥ-following the reactions of his own fruitive activities; avaśaḥ-spontaneously, automatically; deha-antaram-another body (made of material elements); anuprāpya-receiving as a result; prāktanam-the former; tyajate-gives up; vapuḥ-body.

When the present body turns to dust and is again reduced to five elements-earth, water, fire, air and ether-the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body.

This is confirmed in Bhagavad-gītā, which presents the beginning of spiritual understanding.

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) A person or an animal is not the material body; rather, the material body is the covering of the living being. Bhagavad-gītā compares the body to a dress and elaborately explains how one changes dresses one after another. The same Vedic knowledge is confirmed here. The living being, the soul, is constantly changing bodies one after another. Even in the present life, the body changes from childhood to boyhood, from boyhood to youth, and from youth to old age; similarly, when the body is too old to continue, the living being gives up this body and, by the laws of nature, automatically gets another body according to his fruitive activities, desires and ambitions. The laws of nature control this sequence, and therefore as long as the living entity is under the control of the external, material energy, the process of bodily change takes place automatically, according to one's fruitive activities. Vasudeva therefore wanted to impress upon Kaṁsa that if he committed this sinful act of killing a woman, in his next life he would certainly get a material body still more conditioned to the sufferings of material existence. Thus Vasudeva advised Kaṁsa not to commit sinful activities.

One who commits sinful activities because of ignorance, tamo-guṇa, obtains a lower body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). There are hundreds and thousands of different species of life. Why are there higher and lower bodies? One receives these bodies according to the contaminations of material nature. If in this life one is contaminated by the mode of ignorance and sinful activities (duṣkṛtī), in the next life, by the laws of nature, one will certainly get a body full of suffering. The laws of nature are not subservient to the whimsical desires of the conditioned soul. Our endeavor, therefore, should be to associate always with sattva-guṇa and not indulge in rajo-guṇa or tamo-guṇa (rajas-tamo-bhāvāḥ). Lusty desires and greed keep the living entity perpetually in ignorance and prevent him from being elevated to the platform of sattva-guṇa or śuddha-sattva-guṇa. One is advised to be situated in śuddha-sattva-guṇa, devotional service, for thus one is immune to the reactions of the three modes of material nature.

TEXT 40

vrajaṁs tiṣṭhan padaikena

yathaivaikena gacchati

yathā tṛṇa-jalaukaivaṁ

dehī karma-gatiṁ gataḥ

SYNONYMS

vrajan-a person, while traveling on the road; tiṣṭhan-while standing; padā ekena-on one foot; yathā-as; eva-indeed; ekena-by another foot; gacchati-goes; yathā-as; tṛṇa-jalaukā-a worm on a vegetable; evam-in this way; dehī-the living entity; karma-gatim-the reactions of fruitive activities; gataḥ-undergoes.

Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.

This is the process of the soul's transmigration from one body to another. At the time of death, according to his mental condition, the living being is carried by the subtle body, consisting of mind, intelligence and ego, to another gross body. When higher authorities have decided what kind of gross body the living entity will have, he is forced to enter such a body, and thus he automatically gives up his previous body. Dull-minded persons who do not have the intelligence to understand this process of transmigration take for granted that when the gross body is finished, one's life is finished forever. Such persons have no brains with which to understand the process of transmigration. At the present moment there is great opposition to the Hare Kṛṣṇa movement, which is being called a "brainwashing" movement. But actually the so-called scientists, philosophers and other leaders in the Western countries have no brains at all. The Hare Kṛṣṇa movement is trying to elevate such foolish persons by enlightening their intelligence so that they will take advantage of the human body. Unfortunately, because of gross ignorance, they regard the Hare Kṛṣṇa movement as a brainwashing movement. They do not know that without God consciousness one is forced to continue transmigrating from one body to another. Because of their devilish brains, they will next be forced to accept an abominable life and practically never be able to liberate themselves from the conditional life of material existence. How this transmigration of the soul takes place is very clearly explained in this verse.

TEXT 41

svapne yathā paśyati deham īdṛśaṁ

manorathenābhiniviṣṭa-cetanaḥ

dṛṣṭa-śrutābhyāṁ manasānucintayan

prapadyate tat kim api hy apasmṛtiḥ

SYNONYMS

svapne-in a dream; yathā-as; paśyati-one sees; deham-the kind of body; īdṛśam-similarly; manorathena-by mental speculation; abhiniviṣṭa-is fully absorbed; cetanaḥ-he whose consciousness; dṛṣṭa-by whatever has been experienced by seeing with the eyes; śrutābhyām-and by hearing a description of something else; manasā-by the mind; anucintayan-thinking, feeling and willing; prapadyate-surrenders; tat-to that situation; kim api-what to speak of; hi-indeed; apasmṛtiḥ-experiencing forgetfulness of the present body.

Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process, one gives up his present body and accepts another [tathā dehāntara-prāptiḥ].

Transmigration of the soul is very clearly explained in this verse. One sometimes forgets his present body and thinks of his childhood body, a body of the past, and of how one was playing, jumping, talking and so on. When the material body is no long workable, it becomes dust: "For dust thou art, and unto dust shalt thou return." But when the body again mixes with the five material elements-earth, water, fire, air and ether-the mind continues to work. The mind is the subtle substance in which the body is created, as we actually experience in our dreams and also when we are awake in contemplation. One must understand that the process of mental speculation develops a new type of body that does not actually exist. If one can understand the nature of the mind (manorathena) and its thinking, feeling and willing, one can very easily understand how from the mind different types of bodies develop.

The Kṛṣṇa consciousness movement, therefore, offers a process of transcendental activities wherein the mind is fully absorbed in affairs pertaining to Kṛṣṇa. The presence of the soul is perceived by consciousness, and one must purify his consciousness from material to spiritual, or, in other words, to Kṛṣṇa consciousness. That which is spiritual is eternal, and that which is material is temporary. Without Kṛṣṇa consciousness, one's consciousness is always absorbed in temporary things. For everyone, therefore, Kṛṣṇa recommends in Bhagavad-gītā (9.34), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. One should always be absorbed in thought of Kṛṣṇa, one should become His devotee, one should always engage in His service and worship Him as the supreme great, and one should always offer Him obeisances. In the material world one is always a servant of a greater person, and in the spiritual world our constitutional position is to serve the Supreme, the greatest, paraṁ brahma. This is the instruction of Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (Cc. Madhya 20.108).

To act in Kṛṣṇa consciousness is the perfection of life and the highest perfection of yoga. As Lord Kṛṣṇa says in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."

The condition of the mind, which flickers between saṅkalpa and vikalpa, accepting something and rejecting it, is very important in transferring the soul to another material body at the time of death.

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6) Therefore one must train the mind in the system of bhakti-yoga, as did Mahārāja Ambarīṣa, who kept himself always in Kṛṣṇa consciousness. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. One must fix the mind at the lotus feet of Kṛṣṇa twenty-four hours a day. If the mind is fixed upon Kṛṣṇa's lotus feet, the activities of the other senses will be engaged in Kṛṣṇa's service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] to serve Hṛṣīkeśa, the master of the senses, with purified senses is called bhakti. Those who constantly engage in devotional service are situated in a transcendental state, above the material modes of nature. As Kṛṣṇa says in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." One must learn the secret of success from the Vedic literatures, especially when the cream of Vedic knowledge is presented by Bhagavad-gītā as it is.

Because the mind is ultimately controlled by the Supreme Personality of Godhead, Kṛṣṇa, the word apasmṛtiḥ is significant. Forgetfulness of one's own identity is called apasmṛtiḥ. This apasmṛtiḥ can be controlled by the Supreme Lord, for the Lord says, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me come remembrance, knowledge and forgetfulness." Instead of allowing one to forget one's real position, Kṛṣṇa can revive one's original identity at the time of one's death, even though the mind may be flickering. Although the mind may work imperfectly at the time of death, Kṛṣṇa gives a devotee shelter at His lotus feet. Therefore when a devotee gives up his body, the mind does not take him to another material body (tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]); rather, Kṛṣṇa takes the devotee to that place where He is engaged in His pastimes (mām eti), as we have already discussed in previous verses. One's consciousness, therefore, must always be absorbed in Kṛṣṇa, and then one's life will be successful. Otherwise the mind will carry the soul to another material body. The soul will be placed in the semen of a father and discharged into the womb of a mother. The semen and ovum create a particular type of body according to the form of the father and mother, and when the body is mature, the soul emerges in that body and begins a new life. This is the process of transmigration of the soul from one body to another (tathā dehāntara-prāptiḥ). Unfortunately, those who are less intelligent think that when the body disappears, everything is finished. The entire world is being misled by such fools and rascals. But as stated in Bhagavad-gītā (2.20), na hanyate hanyamāne śarīre. The soul does not die when the body is destroyed. Rather, the soul takes on another body.

TEXT 42

yato yato dhāvati daiva-coditaṁ

mano vikārātmakam āpa pañcasu

guṇeṣu māyā-rociteṣu dehy asau

prapadyamānaḥ saha tena jāyate

SYNONYMS

yataḥ yataḥ-from one place to another or from one position to another; dhāvati-speculates; daiva-coditam-impelled by accident or deliberation; manaḥ-the mind; vikāra-ātmakam-changing from one type of thinking, feeling and willing to another; āpa-at the end, he obtains (a mentality); pañcasu-at the time of death (when the material body turns totally into matter); guṇeṣu-(the mind, not being liberated, becomes attached) to the material qualities; māyā-rociteṣu-where the material energy creates a similar body; dehī-the spirit soul who accepts such a body; asau-he; prapadyamānaḥ-being surrendered (to such a condition); saha-with; tena-a similar body; jāyate-takes birth.

At the time of death, according to the thinking, feeling and willing of the mind, which is involved in fruitive activities, one receives a particular body. In other words, the body develops according to the activities of the mind. Changes of body are due to the flickering of the mind, for otherwise the soul could remain in its original, spiritual body.

One can very easily understand that the mind is constantly flickering, changing in the quality of its thinking, feeling and willing. This is explained by Arjuna in Bhagavad-gītā (6.34):

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram

The mind is cañcala, flickering, and it changes very strongly. Therefore Arjuna admitted that controlling the mind is not at all possible; this would be as difficult as controlling the wind. For example, if one were in a boat moving according to the wind on a river or the sea, and the wind were uncontrollable, the tilting boat would be very much disturbed and extremely difficult to control. It might even capsize. Therefore, in the bhava-samudra, the ocean of mental speculation and transmigration to different types of bodies, one must first control the mind.

By regulative practice one can control the mind, and this is the purpose of the yoga system (abhyāsa-yoga-yuktena [Bg. 8.8]). But there is a chance of failure with the yoga system, especially in this age of Kali, because the yoga system uses artificial means. If the mind is engaged in bhakti-yoga, however, by the grace of Kṛṣṇa one can very easily control it. Therefore Śrī Caitanya Mahāprabhu has recommended, harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]. One should chant the holy name of the Lord constantly, for the holy name of the Lord is nondifferent from Hari, the Supreme Person.

By chanting the Hare Kṛṣṇa mantra constantly, one can fix the mind on the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ) and in this way achieve the perfection of yoga. Otherwise, the flickering mind will hover on the platform of mental speculation for sense enjoyment, and one will have to transmigrate from one type of body to another because the mind is trained only in relation to the material elements, or, in other words, to sense gratification, which is false. Māyā-sukhāya bharam udvahato vimūḍhān (Bhāg. 7.9.43). Rascals (vimūḍhān), being controlled by mental speculation, make huge arrangements by which to enjoy life temporarily, but they must give up the body at the time of death, when everything is taken away by Kṛṣṇa's external energy (mṛtyuḥ sarva-haraś cāham). At that time, whatever one has created in this life is lost, and one must automatically accept a new body by the force of material nature. In this life one may have constructed a very tall skyscraper, but in the next life, because of one's mentality, one may have to accept a body like that of a cat, a dog, a tree or perhaps a demigod. Thus the body is offered by the laws of material nature. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). The spirit soul takes birth in higher and lower species of life only because of his association with the three qualities of material nature.

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds." (Bg. 14.18)

In conclusion, the Kṛṣṇa consciousness movement offers the topmost welfare activity for human society. The saner section of human society must therefore take this movement very seriously for the benefit of all humanity. To save oneself from the repetition of birth and death, one must purify his consciousness. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One must be freed from all designations-"I am American," "I am Indian," "I am this," "I am that"-and come to the platform of understanding that Kṛṣṇa is the original master and we are His eternal servants. When the senses are purified and engaged in Kṛṣṇa's service, one achieves the highest perfection. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. The Kṛṣṇa consciousness movement is a movement of bhakti-yoga. Vairāgya-vidyā-nija-bhakti-yoga [Cc. Madya 6.254]. By following the principles of this movement, one becomes disassociated from material mental concoctions and is established on the original platform of the eternal relationship between the living entity and the Supreme Personality of Godhead as servant and master. This, in summary, is the purpose of the Kṛṣṇa consciousness movement.

TEXT 43

jyotir yathaivodaka-pārthiveṣv adaḥ

samīra-vegānugataṁ vibhāvyate

evaṁ sva-māyā-raciteṣv asau pumān

guṇeṣu rāgānugato vimuhyati

SYNONYMS

jyotiḥ-the luminaries in the sky, such as the sun, the moon and the stars; yathā-as; eva-indeed; udaka-in water; pārthiveṣu-or in other liquids, like oil; adaḥ-directly; samīra-vega-anugatam-being forced by the movements of the wind; vibhāvyate-appear in different shapes; evam-in this way; sva-māyā-raciteṣu-in the situation created by one's mental concoctions; asau-the living entity; pumān-person; guṇeṣu-in the material world, manifested by the modes of nature; rāga-anugataḥ-according to his attachment; vimuhyati-becomes bewildered by identification.

When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes-sometimes round, sometimes long, and so on-because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. In other words, one is bewildered by mental concoctions because of agitation from the material modes of nature.

This verse gives a very good example by which to understand the different positions of the eternal spiritual soul in the material world and how the soul takes on different bodies (dehāntara-prāptiḥ). The moon is stationary and is one, but when it is reflected in water or oil, it appears to take different shapes because of the movements of the wind. Similarly, the soul is the eternal servant of Kṛṣṇa, the Supreme Personality of Godhead, but when put into the material modes of nature, it takes different bodies, sometimes as a demigod, sometimes a man, a dog, a tree and so on. By the influence of māyā, the illusory potency of the Supreme Personality of Godhead, the living entity thinks that he is this person, that person, American, Indian, cat, dog, tree or whatever. This is called māyā. When one is freed from this bewilderment and understands that the soul does not belong to any shape of this material world, one is situated on the spiritual platform (brahma-bhūta).

This realization is sometimes explained as nirākāra, or formlessness. This formlessness, however, does not mean that the soul has no form. The soul has form, but the external, agitating form he has acquired because of material contamination is false. Similarly, God is also described as nirākāra, which means that God has no material form but is sac-cid-ānanda-vigraha [Bs. 5.1]. The living entity is part and parcel of the supreme sac-cid-ānanda-vigraha, but his material forms are temporary, or illusory. Both the living entity and the Supreme Lord have original, spiritual forms (sac-cid-ānanda-vigraha), but the Lord, the Supreme, does not change His form. The Lord appears as He is, whereas the living entity appears because material nature forces him to accept different forms. When the living entity receives these different forms, he identifies with them, and not with his original, spiritual form. As soon as the living entity returns to his original, spiritual form and understanding, he immediately surrenders to the supreme form, the Personality of Godhead. This is explained in Bhagavad-gītā (7.19). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. When the living entity, after many, many births in different forms, returns to his original form of Kṛṣṇa consciousness, he immediately surrenders unto the lotus feet of the supreme form, Kṛṣṇa. This is liberation. As the Lord says in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." Surrender unto the supreme form is the result of bhakti. This bhakti, or understanding of one's own position, is the complete liberation. As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (Bg. 12.5). Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words kleśo 'dhikataraḥ, which mean "greater suffering." A devotee, however, easily attains his original position as a spiritual form and understands the Supreme Personality of Godhead in His original form.

Kṛṣṇa Himself explains the forms of the living entities in the Second Chapter of Bhagavad-gītā, where He clearly says to Arjuna that He, Arjuna and all other living entities, who were previously in their original forms, are separate individual identities. They were individuals in the past, they are now situated in individuality, and in the future they will all continue to maintain their individual forms. The only difference is that the conditioned living entity appears in various material forms, whereas Kṛṣṇa appears in His original, spiritual form. Unfortunately, those who are not advanced in spiritual knowledge think that Kṛṣṇa is like one of them and that His form is like their material forms. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (Bg. 9.11). Kṛṣṇa is never puffed up by material knowledge and is therefore called acyuta, whereas the living entities fall down and are agitated by material nature. This is the difference between the Supreme Lord and the living entities.

In this connection it is to be noted that Vasudeva, who was situated in a transcendental position, advised Kaṁsa not to commit further sinful activities. Kaṁsa, a representative of the demons, was always ready to kill Kṛṣṇa, or God, whereas Vasudeva represents a transcendentally situated person to whom Kṛṣṇa is born (Vāsudeva is the son of Vasudeva). Vasudeva wanted his brother-in-law Kaṁsa to refrain from the sinful act of killing his sister, since the result of being agitated by material nature would be that Kaṁsa would have to accept a body in which to suffer again and again. Elsewhere in Śrīmad-Bhāgavatam (5.5.4), Ṛṣabhadeva also says:

na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ

As long as the living entity is entangled in the fruitive activities of so-called happiness and distress, he will receive a particular type of body in which to endure the three kinds of suffering due to material nature (tri-tāpa-yantraṇā). An intelligent person, therefore, must free himself from the influence of the three modes of material nature and revive his original, spiritual body by engaging in the service of the Supreme Person, Kṛṣṇa. As long as one is materially attached, one must accept the process of birth, death, old age and disease. One is therefore advised that an intelligent person, instead of being entangled in so-called good and bad fruitive activities, should engage his life in advancing in Kṛṣṇa consciousness so that instead of accepting another material body (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]), he will return home, back to Godhead.

TEXT 44

tasmān na kasyacid droham

ācaret sa tathā-vidhaḥ

ātmanaḥ kṣemam anvicchan

drogdhur vai parato bhayam

SYNONYMS

tasmāt-therefore; na-not; kasyacit-of anyone; droham-envy; ācaret-one should act; saḥ-a person (Kaṁsa); tathā-vidhaḥ-who has been advised in such a way (by Vasudeva); ātmanaḥ-his own; kṣemam-welfare; anvicchan-if he desires; drogdhuḥ-of one who is envious of others; vai-indeed; parataḥ-from others; bhayam-there is a cause of fear.

Therefore, since envious, impious activities cause a body in which one suffers in the next life, why should one act impiously? Considering one's welfare, one should not envy anyone, for an envious person must always fear harm from his enemies, either in this life or in the next.

Instead of being inimical toward other living entities, one should act piously by engaging in the service of the Supreme Lord, thus avoiding a fearful situation both in this life and in the next. In this regard, the following moral instruction by the great politician Cāṇakya Paṇḍita is very meaningful:

tyaja durjana-saṁsargaṁ
bhaja sādhu-samāgamam
kuru puṇyam aho rātraṁ
smara nityam anityatām

One should give up the company of devils, demons and nondevotees and should always associate with devotees and saintly persons. One should always act piously, thinking that this life is temporary, and not be attached to temporary happiness and distress. The Kṛṣṇa consciousness movement is teaching all of human society this principle of becoming Kṛṣṇa conscious and thus solving the problems of life forever (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).

TEXT 45

eṣā tavānujā bālā

kṛpaṇā putrikopamā

hantuṁ nārhasi kalyāṇīm

imāṁ tvaṁ dīna-vatsalaḥ

SYNONYMS

eṣā-this; tava-your; anujā-younger sister; bālā-innocent woman; kṛpaṇā-completely dependent on you; putrikā-upamā-exactly like your own daughter; hantum-to kill her; na-not; arhasi-you deserve; kalyāṇīm-who is under your affection; imām-her; tvam-you; dīna-vatsalaḥ-very compassionate to the poor and innocent.

As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection.

TEXT 46

śrī-śuka uvāca

evaṁ sa sāmabhir bhedair

bodhyamāno 'pi dāruṇaḥ

na nyavartata kauravya

puruṣādān anuvrataḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; saḥ-he (Kaṁsa); sāmabhiḥ-by attempts to pacify him (Kaṁsa); bhedaiḥ-by moral instructions that one should not be cruel to anyone else; bodhyamānaḥ api-even being pacified; dāruṇaḥ-he who was the most fiercely cruel; na nyavartata-could not be stopped (from the grievous act); kauravya-O Mahārāja Parīkṣit; puruṣa-adān-the Rākṣasas, man-eaters; anuvrataḥ-following in their footsteps.

Śukadeva Gosvāmī continued: O best of the Kuru dynasty, Kaṁsa was fiercely cruel and was actually a follower of the Rākṣasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities, either in this life or in the next.

TEXT 47

nirbandhaṁ tasya taṁ jñātvā

vicintyānakadundubhiḥ

prāptaṁ kālaṁ prativyoḍhum

idaṁ tatrānvapadyata

SYNONYMS

nirbandham-determination to do something; tasya-of him (Kaṁsa); tam-that (determination); jñātvā-understanding; vicintya-thinking deeply; ānakadundubhiḥ-Vasudeva; prāptam-had arrived; kālam-imminent danger of death; prativyoḍhum-to stop him from such activities; idam-this; tatra-thereupon; anvapadyata-thought of other ways.

When Vasudeva saw that Kaṁsa was determined to kill his sister Devakī, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kaṁsa.

Although Vasudeva saw the imminent danger that his wife Devakī would be killed, he was convinced of his welfare because at his birth the demigods had played drums and kettledrums. He therefore attempted another way to save Devakī.

TEXT 48

mṛtyur buddhimatāpohyo

yāvad buddhi-balodayam

yady asau na nivarteta

nāparādho 'sti dehinaḥ

SYNONYMS

mṛtyuḥ-death; buddhi-matā-by an intelligent person; apohyaḥ-should be avoided; yāvat-as long as; buddhi-bala-udayam-intelligence and bodily strength are present; yadi-if; asau-that (death); na nivarteta-cannot be checked; na-not; aparādhaḥ-offense; asti-there is; dehinaḥ-of the person in danger of death.

As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one's endeavors, a person facing death commits no offense.

It is natural for a person facing untimely death to try his best to save himself. This is one's duty. Although death is sure, everyone should try to avoid it and not meet death without opposition because every living soul is by nature eternal. Because death is a punishment imposed in the condemned life of material existence, the Vedic culture is based on avoiding death (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). Everyone should try to avoid death and rebirth by cultivating spiritual life and should not submit to death without struggling to survive. One who is not trying to stop death is not an intelligent human being. Because Devakī was face to face with imminent death, it was Vasudeva's duty to save her, as he was trying his best to do. He therefore considered another way to approach Kaṁsa so that Devakī would be saved.

TEXTS 49–50

pradāya mṛtyave putrān

mocaye kṛpaṇām imām

sutā me yadi jāyeran

mṛtyur vā na mriyeta cet

viparyayo vā kiṁ na syād

gatir dhātur duratyayā

upasthito nivarteta

nivṛttaḥ punar āpatet

SYNONYMS

pradāya-promising to deliver; mṛtyave-unto Kaṁsa, who is death personified for Devakī; putrān-my sons; mocaye-I am releasing her from imminent danger; kṛpaṇām-innocent; imām-Devakī; sutāḥ-sons; me-my; yadi-whether; jāyeran-should take birth; mṛtyuḥ-Kaṁsa; vā-or; na-not; mriyeta-should die; cet-if; viparyayaḥ-just the opposite; vā-or; kim-whether; na-not; syāt-it may happen; gatiḥ-the movement; dhātuḥ-of providence; duratyayā-very difficult to understand; upasthitaḥ-that which is presently obtained; nivarteta-may stop; nivṛttaḥ-Devakī's death being stopped; punaḥ āpatet-in the future it may happen again (but what can I do).

Vasudeva considered: By delivering all my sons to Kaṁsa, who is death personified, I shall save the life of Devakī. Perhaps Kaṁsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kaṁsa will give up this immediate threat, and if in due course of time Kaṁsa dies, I shall have nothing to fear.

Vasudeva wanted to save the life of Devakī by promising to deliver his sons to Kaṁsa. "In the future," he thought, "Kaṁsa may die, or I may not beget any sons. Even if a son is born and I deliver him to Kaṁsa, Kaṁsa may die at his hands, for by providence anything could happen. It is very difficult to understand how things are managed by providence." Thus Vasudeva decided that he would promise to deliver his sons to the hands of Kaṁsa in order to save Devakī from the imminent danger of death.

TEXT 51

agner yathā dāru-viyoga-yogayor

adṛṣṭato 'nyan na nimittam asti

evaṁ hi jantor api durvibhāvyaḥ

śarīra-saṁyoga-viyoga-hetuḥ

SYNONYMS

agneḥ-of a fire in the forest; yathā-as; dāru-of wood; viyoga-yogayoḥ-of both the escaping and the capturing; adṛṣṭataḥ-than unseen providence; anyat-some other reason or accident; na-not; nimittam-a cause; asti-there is; evam-in this way; hi-certainly; jantoḥ-of the living being; api-indeed; durvibhāvyaḥ-cannot be found out; śarīra-of the body; saṁyoga-of the accepting; viyoga-or of the giving up; hetuḥ-the cause.

When a fire, for some unseen reason, leaps over one piece of wood and sets fire to the next, the reason is destiny. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason than unseen destiny.

When there is a fire in a village, the fire sometimes jumps over one house and burns another. Similarly, when there is a forest fire, the fire sometimes jumps over one tree and catches another. Why this happens, no one can say. One may set forth some imaginary reason why the nearest tree or house did not catch fire whereas a tree or house in a distant place did, but actually the reason is destiny. This reason also applies to the transmigration of the soul, by which a prime minister in one life may become a dog in the next. The work of unseen destiny cannot be ascertained by practical experimental knowledge, and therefore one must be satisfied by reasoning that everything is done by supreme providence.

TEXT 52

evaṁ vimṛśya taṁ pāpaṁ

yāvad-ātmani-darśanam

pūjayām āsa vai śaurir

bahu-māna-puraḥsaram

SYNONYMS

evam-in this way; vimṛśya-after contemplating; tam-unto Kaṁsa; pāpam-the most sinful; yāvat-as far as possible; ātmani-darśanam-with all the intelligence possible within himself; pūjayām āsa-praised; vai-indeed; śauriḥ-Vasudeva; bahu-māna-offering all respect; puraḥsaram-before him.

After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kaṁsa with great respect.

TEXT 53

prasanna-vadanāmbhojo

nṛśaṁsaṁ nirapatrapam

manasā dūyamānena

vihasann idam abravīt

SYNONYMS

prasanna-vadana-ambhojaḥ-Vasudeva, who externally presented himself as if very happy; nṛśaṁsam-unto the most cruel; nirapatrapam-shameless Kaṁsa; manasā-with the mind; dūyamānena-which was full of anxiety and sorrow; vihasan-smiling externally; idam abravīt-and spoke as follows.

Vasudeva's mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kaṁsa, he externally smiled and spoke to him as follows.

Sometimes one must act duplicitously in a dangerous position, as Vasudeva did to save his wife. The material world is complicated, and to execute one's duties, one cannot avoid adopting such diplomacy. Vasudeva did everything possible to save his wife for the sake of begetting Kṛṣṇa. This indicates that one may act duplicitously for the purpose of saving Kṛṣṇa and His interests. According to the arrangement already foretold, Kṛṣṇa was to appear through Vasudeva and Devakī to kill Kaṁsa. Vasudeva, therefore, had to do everything to save the situation. Although all the events were prearranged by Kṛṣṇa, a devotee must try his best to serve the purpose of Kṛṣṇa. Kṛṣṇa Himself is all-powerful, but it is not that a devotee should therefore sit idly and leave everything to Him. This instruction is also found in Bhagavad-gītā. Although Kṛṣṇa was doing everything for Arjuna, Arjuna never sat down idly as a nonviolent gentleman. Rather, he tried his best to fight the battle and be victorious.

TEXT 54

śrī-vasudeva uvāca

na hy asyās te bhayaṁ saumya

yad vai sāhāśarīra-vāk

putrān samarpayiṣye 'syā

yatas te bhayam utthitam

SYNONYMS

śrī-vasudevaḥ uvāca-Śrī Vasudeva said; na-not; hi-indeed; asyāḥ-from Devakī; te-of you; bhayam-fear; saumya-O most sober; yat-which; vai-indeed; sā-that omen; āha-dictated; a-śarīra-vāk-a vibration without a body; putrān-all my sons; samarpayiṣye-I shall deliver to you; asyāḥ-of her (Devakī); yataḥ-from whom; te-your; bhayam-fear; utthitam-has arisen.

Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands.

Kaṁsa feared Devakī's existence because after her eighth pregnancy she would give birth to a son who would kill him. Vasudeva, therefore, to assure his brother-in-law the utmost safety, promised to bring him all the sons. He would not wait for the eighth son, but from the very beginning would deliver to the hands of Kaṁsa all the sons to which Devakī would give birth. This was the most liberal proposition offered by Vasudeva to Kaṁsa.

TEXT 55

śrī-śuka uvāca

svasur vadhān nivavṛte

kaṁsas tad-vākya-sāra-vit

vasudevo 'pi taṁ prītaḥ

praśasya prāviśad gṛham

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; svasuḥ-of his sister (Devakī); vadhāt-from the act of killing; nivavṛte-stopped for the time being; kaṁsaḥ-Kaṁsa; tat-vākya-the words of Vasudeva; sāra-vit-knowing to be perfectly correct; vasudevaḥ-Vasudeva; api-also; tam-to him (Kaṁsa); prītaḥ-being satisfied; praśasya-pacifying more; prāviśat gṛham-entered his own house.

Śrīla Śukadeva Gosvāmī continued: Kaṁsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva's words, he refrained from killing his sister. Vasudeva, being pleased with Kaṁsa, pacified him further and entered his own house.

Although Kaṁsa was a sinful demon, he believed that Vasudeva would never deviate from his word. The character of a pure devotee like Vasudeva is such that even so great a demon as Kaṁsa firmly believed in his words and was satisfied. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (Bhāg. 5.18.12). All good attributes are present in a devotee, so much so that even Kaṁsa believed in Vasudeva's words without a doubt.

TEXT 56

atha kāla upāvṛtte

devakī sarva-devatā

putrān prasuṣuve cāṣṭau

kanyāṁ caivānuvatsaram

SYNONYMS

atha-thereafter; kāle-in due course of time; upāvṛtte-when it was ripe; devakī-Devakī, the wife of Vasudeva, Kṛṣṇa's father; sarva-devatā-Devakī, to whom all the demigods and God Himself appeared; putrān-sons; prasuṣuve-gave birth to; ca-and; aṣṭau-eight; kanyāṁ ca-and one daughter named Subhadrā; eva-indeed; anuvatsaram-year after year.

Each year thereafter, in due course of time, Devakī, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrā.

The spiritual master is sometimes glorified as sarva-devamayo guruḥ (Bhāg. 11.7.27). By the grace of the guru, the spiritual master, one can understand the different kinds of devas. The word deva refers to God, the Supreme Personality of Godhead, who is the original source of all the demigods, who are also called devas. In Bhagavad-gītā (10.2) the Lord says, aham ādir hi devānām: "I am the source of all the devas." The Supreme Lord, Viṣṇu, the Original person, expands in different forms. Tad aikṣata bahu syām (Chāndogya Upaniṣad 6.2.3). He alone has expanded into many. Advaitam acyutam anādim ananta-rūpam (Brahma-saṁhitā 5.33). There are different grades of forms, known as svāṁśa and vibhinnāṁśa. The svāṁśa expansions, or viṣṇu-tattva, are the Supreme Personality of Godhead, whereas the vibhinnāṁśa are jīva-tattva, who are part and parcel of the Lord (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). If we accept Kṛṣṇa as the Supreme Personality of Godhead and worship Him, all the parts and expansions of the Lord are automatically worshiped. Sarvārhaṇam acyutejyā (Bhāg. 4.31.14). Kṛṣṇa is known as Acyuta (senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta). By worshiping Acyuta, Kṛṣṇa, one automatically worships all the demigods. There is no need of separately worshiping either the viṣṇu-tattva or jīva-tattva. If one concentrates upon Kṛṣṇa, one worships everyone. Therefore, because mother Devakī gave birth to Kṛṣṇa, she is described here as sarva-devatā.

TEXT 57

kīrtimantaṁ prathamajaṁ

kaṁsāyānakadundubhiḥ

arpayām āsa kṛcchreṇa

so 'nṛtād ativihvalaḥ

SYNONYMS

kīrtimantam-by the name Kīrtimān; prathama-jam-the first-born baby; kaṁsāya-unto Kaṁsa; ānakadundubhiḥ-Vasudeva; arpayām āsa-delivered; kṛcchreṇa-with great pain; saḥ-he (Vasudeva); anṛtāt-from the breaking of the promise, or from fear of being a liar; ati-vihvalaḥ-was very much disturbed, being afraid.

Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kīrtimān, into the hands of Kaṁsa.

In the Vedic system, as soon as a child is born, especially a male child, the father calls for learned brāhmaṇas, and according to the description of the child's horoscope, the child is immediately given a name. This ceremony is called nāma-karaṇa. There are ten different saṁskāras, or reformatory methods, adopted in the system of varṇāśrama-dharma, and the name-giving ceremony is one of them. Although Vasudeva's first son was to be delivered into the hands of Kaṁsa, the nāma-karaṇa ceremony was performed, and thus the child was named Kīrtimān. Such names are given immediately after birth.

TEXT 58

kiṁ duḥsahaṁ nu sādhūnāṁ

viduṣāṁ kim apekṣitam

kim akāryaṁ kadaryāṇāṁ

dustyajaṁ kiṁ dhṛtātmanām

SYNONYMS

kim-what is; duḥsaham-painful; nu-indeed; sādhūnām-for saintly persons; viduṣām-of learned persons; kim apekṣitam-what is dependence; kim akāryam-what is forbidden work; kadaryāṇām-of persons in the lowest grade; dustyajam-very difficult to give up; kim-what is; dhṛta-ātmanām-of persons who are self-realized.

What is painful for saintly persons who strictly adhere to the truth? How could there not be independence for pure devotees who know the Supreme Lord as the substance? What deeds are forbidden for persons of the lowest character? And what cannot be given up for the sake of Lord Kṛṣṇa by those who have fully surrendered at His lotus feet?

Since the eighth son of Devakī was to kill Kaṁsa, one might ask what the need was for Vasudeva to deliver the first-born child. The answer is that Vasudeva had promised Kaṁsa that he would deliver all the children born of Devakī. Kaṁsa, being an asura, did not believe that the eighth child would kill him; he took it for granted that he might be killed by any of the children of Devakī. Vasudeva, therefore, to save Devakī, promised to give Kaṁsa every child, whether male or female. From another point of view, Vasudeva and Devakī were very pleased when they understood that the Supreme Personality of Godhead, Kṛṣṇa, would come as their eighth son. Vasudeva, a pure devotee of the Lord, was eager to see Kṛṣṇa appear as his child from the eighth pregnancy of Devakī. Therefore he wanted to deliver all the children quickly so that the eighth turn would come and Kṛṣṇa would appear. He begot one child every year so that Kṛṣṇa's turn to appear would come as soon as possible.

TEXT 59

dṛṣṭvā samatvaṁ tac chaureḥ

satye caiva vyavasthitim

kaṁsas tuṣṭa-manā rājan

prahasann idam abravīt

SYNONYMS

dṛṣṭvā-by seeing; samatvam-being equipoised, undisturbed in distress or happiness; tat-that; śaureḥ-of Vasudeva; satye-in truthfulness; ca-indeed; eva-certainly; vyavasthitim-the firm situation; kaṁsaḥ-Kaṁsa; tuṣṭa-manāḥ-being very satisfied (with Vasudeva's behavior in delivering the first child to keep his promise); rājan-O Mahārāja Parīkṣit; prahasan-with a smiling face; idam-this; abravīt-said.

My dear King Parīkṣit, when Kaṁsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the child, he was very happy. Therefore, with a smiling face, he spoke as follows.

The word samatvam is very significant in this verse. Samatvam refers to one who is always equipoised, unaffected by either happiness or distress. Vasudeva was so steadily equipoised that he did not seem in the least agitated when delivering his first-born child into the hands of Kaṁsa to be killed. In Bhagavad-gītā (2.56) it is said, duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ. In the material world, one should not be very eager to be happy, nor should one be very much disturbed by material distress. Lord Kṛṣṇa advised Arjuna:

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (Bg. 2.14) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.

TEXT 60

pratiyātu kumāro 'yaṁ

na hy asmād asti me bhayam

aṣṭamād yuvayor garbhān

mṛtyur me vihitaḥ kila

SYNONYMS

pratiyātu-my dear Vasudeva, take back your child and go home; kumāraḥ-newborn child; ayam-this; na-not; hi-indeed; asmāt-from him; asti-there is; me-my; bhayam-fear; aṣṭamāt-from the eighth; yuvayoḥ-of both you and your wife; garbhāt-from the pregnancy; mṛtyuḥ-death; me-my; vihitaḥ-has been ordained; kila-indeed.

O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed.

TEXT 61

tatheti sutam ādāya

yayāv ānakadundubhiḥ

nābhyanandata tad-vākyam

asato 'vijitātmanaḥ

SYNONYMS

tathā-very well; iti-thus; sutam ādāya-taking back his child; yayau-left that place; ānakadundubhiḥ-Vasudeva; na abhyanandata-did not very much value; tat-vākyam-the words (of Kaṁsa); asataḥ-who was without character; avijita-ātmanaḥ-and without self-control.

Vasudeva agreed and took his child back home, but because Kaṁsa had no character and no self-control, Vasudeva knew that he could not rely on Kaṁsa's word.

TEXTS 62–63

nandādyā ye vraje gopā

yāś cāmīṣāṁ ca yoṣitaḥ

vṛṣṇayo vasudevādyā

devaky-ādyā yadu-striyaḥ

sarve vai devatā-prāyā

ubhayor api bhārata

jñātayo bandhu-suhṛdo

ye ca kaṁsam anuvratāḥ

SYNONYMS

nanda-ādyāḥ-beginning from Nanda Mahārāja; ye-all of which persons; vraje-in Vṛndāvana; gopāḥ-the cowherd men; yāḥ-which; ca-and; amīṣām-of all those (inhabitants of Vṛndāvana); ca-as well as; yoṣitaḥ-the women; vṛṣṇayaḥ-members of the Vṛṣṇi family; vasudeva-ādyāḥ-headed by Vasudeva; devakī-ādyāḥ-headed by Devakī; yadu-striyaḥ-all the women of the Yadu dynasty; sarve-all of them; vai-indeed; devatā-prāyāḥ-were inhabitants of heaven; ubhayoḥ-of both Nanda Mahārāja and Vasudeva; api-indeed; bhārata-O Mahārāja Parīkṣit; jñātayaḥ-the relatives; bandhu-friends; suhṛdaḥ-well-wishers; ye-all of whom; ca-and; kaṁsam anuvratāḥ-even though apparently followers of Kaṁsa.

The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahārāja Parīkṣit, best of the descendants of Bharata, and so too were the descendants of the Vṛṣṇi dynasty, headed by Vasudeva, and Devakī and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who externally appeared to be followers of Kaṁsa were all demigods.

As previously discussed, the Supreme Personality of Godhead, Viṣṇu, informed Lord Brahmā that Lord Kṛṣṇa would personally descend to mitigate the suffering on the earth. The Lord ordered all the denizens of the heavenly planets to take birth in different families of the Yadu and Vṛṣṇi dynasties and in Vṛndāvana. Now this verse informs us that all the family and friends of the Yadu dynasty, the Vṛṣṇi dynasty, Nanda Mahārāja and the gopas descended from the heavenly planets to see the pastimes of the Lord. As confirmed in Bhagavad-gītā (4.8), the Lord's pastimes consist of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām-saving the devotees and killing the demons. To demonstrate these activities, the Lord called for devotees from different parts of the universe.

There are many devotees who are elevated to the higher planetary systems.

prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate

"The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy." (Bg. 6.41) Some devotees, having failed to complete the process of devotional service, are promoted to the heavenly planets, to which the pious are elevated, and after enjoying there they may be directly promoted to the place where the Lord's pastimes are going on. When Lord Kṛṣṇa was to appear, the denizens of the heavenly planets were invited to see the pastimes of the Lord, and thus it is stated here that the members of the Yadu and Vṛṣṇi dynasties and the inhabitants of Vṛndāvana were demigods or almost as good as demigods. Even those who externally helped the activities of Kaṁsa belonged to the higher planetary systems. The imprisonment and release of Vasudeva and the killing of various demons were all manifestations of the pastimes of the Lord, and because the devotees would be pleased to see these activities personally, they were all invited to take birth as friends and relatives of these families. As confirmed in the prayers of Kuntī (Bhāg. 1.8.19), nato nāṭya-dharo yathā. The Lord was to play the part of a demon-killer, and a friend, son and brother to His devotees, and thus these devotees were all summoned.

TEXT 64

etat kaṁsāya bhagavāñ

chaśaṁsābhyetya nāradaḥ

bhūmer bhārāyamāṇānāṁ

daityānāṁ ca vadhodyamam

SYNONYMS

etat-all these words about the Yadu family and Vṛṣṇi family; kaṁsāya-unto King Kaṁsa; bhagavān-the most powerful representative of the Supreme Personality of Godhead; śaśaṁsa-informed (Kaṁsa, who was in doubt); abhyetya-after approaching him; nāradaḥ-the great sage Nārada; bhūmeḥ-on the surface of the earth; bhārāyamāṇānām-of those who were a burden; daityānām ca-and of the demons; vadha-udyamam-the endeavor to kill.

Once the great saint Nārada approached Kaṁsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kaṁsa was placed into great fear and doubt.

It has already been discussed that mother earth implored Lord Brahmā to give her relief from the distress created by the burdensome demons and that Lord Brahmā informed her that Lord Kṛṣṇa Himself was going to appear. Kṛṣṇa says in Bhagavad-gītā (4.8):

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

Whenever there is a burden created by the demons and whenever the innocent devotees are distressed by demoniac rulers, the Lord appears in due course of time to kill the demons with the assistance of His real representatives, who are technically called demigods. In the Upaniṣads it is stated that the demigods are different parts of the Supreme Personality of Godhead. As it is the duty of the parts of the body to serve the whole, it is the duty of Kṛṣṇa's devotees to serve Kṛṣṇa as He wants. Kṛṣṇa's business is to kill the demons, and therefore this should be a devotee's business also. Because the people of Kali-yuga are fallen, however, Śrī Caitanya Mahāprabhu, out of kindness for them, did not bring any weapon to kill them. Rather, by spreading Kṛṣṇa consciousness, love of Kṛṣṇa, He wanted to kill their nefarious, demoniac activities. This is the purpose of the Kṛṣṇa consciousness movement. Unless the demoniac activities on the surface of the world are diminished or vanquished, no one can be happy. The program for the conditioned soul is fully described in Bhagavad-gītā, and one simply has to follow these instructions to become happy. Śrī Caitanya Mahāprabhu has therefore prescribed:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

Let people chant the Hare Kṛṣṇa mantra constantly. Then their demoniac tendencies will be killed, and they will become first-class devotees, happy in this life and in the next.

TEXTS 65–66

ṛṣer vinirgame kaṁso

yadūn matvā surān iti

devakyā garbha-sambhūtaṁ

viṣṇuṁ ca sva-vadhaṁ prati

devakīṁ vasudevaṁ ca

nigṛhya nigaḍair gṛhe

jātaṁ jātam ahan putraṁ

tayor ajana-śaṅkayā

SYNONYMS

ṛṣeḥ-of the great sage Nārada; vinirgame-on the departure (after giving information); kaṁsaḥ-Kaṁsa; yadūn-all the members of the Yadu dynasty; matvā-thinking of; surān-as demigods; iti-thus; devakyāḥ-of Devakī; garbha-sambhūtam-the children born from the womb; viṣṇum-(accepting) as Viṣṇu; ca-and; sva-vadham prati-fearing his own death from Viṣṇu; devakīm-Devakī; vasudevam ca-and her husband, Vasudeva; nigṛhya-arresting; nigaḍaiḥ-by iron shackles; gṛhe-confined at home; jātam jātam-each one who was born, one after another; ahan-killed; putram-the sons; tayoḥ-of Vasudeva and Devakī; ajana-śaṅkayā-with the doubt that they would be Viṣṇu.

After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.

Śrīla Jīva Gosvāmī, in his notes on this verse, has mentioned how Nārada Muni gave Kaṁsa this information. This incident is described in the Hari-vaṁśa. Nārada Muni went to see Kaṁsa by providence, and Kaṁsa received him very well. Nārada, therefore, informed him that any one of the sons of Devakī might be Viṣṇu. Because Viṣṇu was to kill him, Kaṁsa should not spare any of Devakī's children, Nārada Muni advised. Nārada's intention was that Kaṁsa, by killing the children, would increase his sinful activities so that Kṛṣṇa would soon appear to kill him. Upon receiving the instructions of Nārada Muni, Kaṁsa killed all the children of Devakī one after another.

The word ajana-śaṅkayā indicates that Lord Viṣṇu never takes birth (ajana) and that He therefore appeared as Kṛṣṇa, taking birth just like a human being (mānuṣīṁ tanum āśritam). Kaṁsa attempted to kill all the babies born of Devakī and Vasudeva, although he knew that if Viṣṇu were born, He would not be killed. Actually it came to pass that when Viṣṇu appeared as Kṛṣṇa, Kaṁsa could not kill Him; rather, as foretold, it was He who killed Kaṁsa. One should know in truth how Kṛṣṇa, who takes His birth transcendentally, acts to kill the demons but is never killed. When one perfectly understands Kṛṣṇa in this way, through the medium of śāstra, one becomes immortal. As the Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

TEXT 67

mātaraṁ pitaraṁ bhrātṝn

sarvāṁś ca suhṛdas tathā

ghnanti hy asutṛpo lubdhā

rājānaḥ prāyaśo bhuvi

SYNONYMS

mātaram-unto the mother; pitaram-unto the father; bhrātṝn-unto brothers; sarvān ca-and anyone else; suhṛdaḥ-friends; tathā-as well as; ghnanti-they kill (as it is practically seen); hi-indeed; asu-tṛpaḥ-those who envy the lives of others for their personal sense gratification; lubdhāḥ-greedy; rājānaḥ-such kings; prāyaśaḥ-almost always; bhuvi-on the earth.

Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends.

We have seen in the history of India that Aurangzeb killed his brother and nephews and imprisoned his father to fulfill political ambitions. There have been many similar instances, and Kaṁsa was the same type of king. Kaṁsa did not hesitate to kill his nephews and imprison his sister and his father. For demons to do such things is not astonishing. Nonetheless, although Kaṁsa was a demon, he was aware that Lord Viṣṇu cannot be killed, and thus he attained salvation. Even partial understanding of the activities of Lord Viṣṇu makes one eligible for salvation. Kaṁsa knew a little about Kṛṣṇa-that He could not be killed-and therefore he attained salvation although he thought of Viṣṇu, Kṛṣṇa, as an enemy. What then is to be said of one who knows Kṛṣṇa perfectly from the descriptions of śāstras like Bhagavad-gītā? It is therefore the duty of everyone to read Bhagavad-gītā and understand Kṛṣṇa perfectly. This will make one's life successful.

TEXT 68

ātmānam iha sañjātaṁ

jānan prāg viṣṇunā hatam

mahāsuraṁ kālanemiṁ

yadubhiḥ sa vyarudhyata

SYNONYMS

ātmānam-personally; iha-in this world; sañjātam-born again; jānan-understanding well; prāk-previously, before this birth; viṣṇunā-by Lord Viṣṇu; hatam-was killed; mahā-asuram-a great demon; kālanemim-by the name Kālanemi; yadubhiḥ-with the members of the Yadu dynasty; saḥ-he (Kaṁsa); vyarudhyata-acted inimically.

In his previous birth, Kaṁsa had been a great demon named Kālanemi and been killed by Viṣṇu. Upon learning this information from Nārada, Kaṁsa became envious of everyone connected with the Yadu dynasty.

Persons who are demons, enemies of the Supreme Personality of Godhead, are called asuras. As stated in Bhagavad-gītā, the asuras, because of their enmity toward the Supreme Personality of Godhead, take birth after birth in asura families and therefore glide down to the darkest hellish regions.

TEXT 69

ugrasenaṁ ca pitaraṁ

yadu-bhojāndhakādhipam

svayaṁ nigṛhya bubhuje

śūrasenān mahā-balaḥ

SYNONYMS

ugrasenam-unto Ugrasena; ca-and; pitaram-who was his own father; yadu-of the Yadu dynasty; bhoja-of the Bhoja dynasty; andhaka-of the Andhaka dynasty; adhipam-the king; svayam-personally; nigṛhya-subduing; bubhuje-enjoyed; śūrasenān-all the states known as Śūrasena; mahā-balaḥ-the extremely powerful Kaṁsa.

Kaṁsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as Śūrasena.

The state known as Mathurā was also included within the states known as Śūrasena.

ADDITIONAL NOTES FOR THIS CHAPTER

Regarding transmigration of the soul, Śrīla Madhvācārya gives the following notes. When one is awake, whatever one sees or hears is impressed upon the mind, which later works in dreams to show one different experiences, although in dreams one appears to accept a different body. For example, when one is awake one does business and talks with customers, and similarly in dreams one meets various customers, talks about business and gives quotations. Madhvācārya says, therefore, that dreams take place according to what one sees, hears and remembers. When one reawakens, of course, one forgets the body of the dream. This forgetfulness is called apasmṛti. Thus we are changing bodies because we are sometimes dreaming, sometimes awake and sometimes forgetful. Forgetfulness of our previously created body is called death, and our work in the present body is called life. After death, one cannot remember the activities of one's previous body, whether imaginary or factual.

The agitated mind is compared to agitated water reflecting the sun and the moon. Actually the sun and moon reflected on the water do not exist there; nonetheless, they are reflected according to the movements of the water. Similarly, when our minds are agitated, we wander in different material atmospheres and receive different types of bodies. This is described in Bhagavad-gītā as guṇa-saṅga. Kāraṇaṁ guṇa-saṅgo 'sya. Madhvācārya says, guṇa-nubaddhaḥ san. And Śrī Caitanya Mahāprabhu says, brahmāṇḍa bhramite kona bhāgyavān jīva (Cc. Madhya 19.151). The living entity rotates up and down throughout the universe, sometimes in the upper planetary system, sometimes in the middle and lower planetary systems, sometimes as a man, sometimes a god, a dog, a tree and so on. This is all due to the agitation of the mind. The mind must therefore be steadily fixed. As it is said, sa vai manaḥ kṛṣṇa-padāravindayoḥ. One should fix one's mind at the lotus feet of Kṛṣṇa, and then one will become free from agitation. This is the instruction of the Garuḍa Purāṇa, and in the Nāradīya Purāṇa the same process is described. As stated in Bhagavad-gītā, yānti deva-vratā devān [Bg. 9.25]. The agitated mind goes to different planetary systems because it is attached to different kinds of demigods, but one does not go to the abode of the Supreme Personality of Godhead by worshiping the demigods, for this is not supported by any Vedic literature. Man is the architect of his own fortune. In this human life one has the facility with which to understand one's real situation, and one can decide whether to wander around the universe forever or return home, back to Godhead. This is also confirmed in Bhagavad-gītā (aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani).

There is no such thing as chance. When a tree is burning in a forest fire and although the nearest tree is spared a distant tree catches fire, this may appear to be chance. Similarly, one may seem to get different types of bodies by chance, but actually one receives these bodies because of the mind. The mind flickers between accepting and rejecting, and according to the acceptance and rejection of the mind, we receive different types of bodies, although we superficially seem to obtain these bodies by chance. Even if we accept the theory of chance, the immediate cause for the change of body is the agitation of the mind.

Notes on aṁśa. This chapter describes that Kṛṣṇa appeared aṁśena, with His parts and parcels or His partial manifestation. In this connection, Śrīdhara Svāmī says that Kṛṣṇa is one hundred percent Bhagavān (kṛṣṇas tu bhagavān svayam). Because of our imperfections, however, we cannot appreciate Kṛṣṇa in fullness, and therefore whatever Kṛṣṇa exhibited when present on earth was but a partial manifestation of His opulence. Again, Kṛṣṇa appeared with His plenary expansion Baladeva. Kṛṣṇa, however, is full; there is no question of His appearing partially. In the Vaiṣṇava-toṣaṇī, Śrīla Sanātana Gosvāmī says that to accept that Kṛṣṇa was partially manifested would contradict the statement kṛṣṇas tu bhagavān svayam. Śrīla Jīva Gosvāmī says that the word aṁśena means that Kṛṣṇa appeared with all His plenary expansions. The words aṁśena viṣṇoḥ do not mean that Kṛṣṇa is a partial representative of Viṣṇu. Rather, Kṛṣṇa appeared in fullness, and He manifests Himself partially in the Vaikuṇṭhalokas. In other words, Lord Viṣṇu is a partial representation of Kṛṣṇa; Kṛṣṇa is not a partial representation of Viṣṇu. In the Caitanya-caritāmṛta, Ādi-līlā, Chapter Four, this subject matter is explained very clearly. Śrīla Viśvanātha Cakravartī Ṭhākura also notes that no one can describe Kṛṣṇa in fullness. Whatever descriptions we find in Śrīmad-Bhāgavatam are partial explanations of Kṛṣṇa. In conclusion, therefore, the word aṁśena indicates that Lord Viṣṇu is a partial representation of Kṛṣṇa, not that Kṛṣṇa is a partial representation of Viṣṇu.

Śrīla Sanātana Gosvāmī's Vaiṣṇava-toṣaṇī has explained the word dharma-śīlasya. The exact meaning of dharma-śīla is "an unadulterated devotee." Real dharma consists of full surrender to Kṛṣṇa (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). One who has fully surrendered to Kṛṣṇa is actually religious. One such religious person was Mahārāja Parīkṣit. Anyone who accepts the principle of surrender to the lotus feet of the Lord, giving up all other systems of religion, is actually dharma-śīla, perfectly religious.

The word nivṛtta-tarṣaiḥ refers to one who no longer has any material desires (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]). One may have many material desires because of contamination in this material world, but when one is completely free from all material desires, he is called nivṛtta-tṛṣṇa, which indicates that he no longer has any thirst for material enjoyment. Svāmin kṛtārtho 'smi varaṁ na yāce (Hari-bhakti-sudhodaya). Materialistic persons want some material profit from executing devotional service, but this is not the purpose of service. The perfection of devotional service lies in complete surrender unto the lotus feet of Kṛṣṇa, with no material desires. One who surrenders in this way is already liberated. Jīvan-muktaḥ sa ucyate. One who is always busy serving Kṛṣṇa, in whatever condition he may live, is understood to be liberated even in this life. Such a person, who is a pure devotee, does not need to change his body; indeed, he does not possess a material body, for his body has already been spiritualized. An iron rod kept constantly within a fire will ultimately become fire, and whatever it touches will burn. Similarly, the pure devotee is in the fire of spiritual existence, and therefore his body is cin-maya; that is, it is spiritual, not material, because the pure devotee has no desire but the transcendental desire to serve the Lord. In text four the word upagīyamānāt is used: nivṛtta-tarṣair upagīyamānāt. Who will chant the glories of the Lord unless he is a devotee? Therefore the word nivṛtta-tarṣaiḥ indicates the devotee, and no one else. These are the remarks of ācāryas like Vīrarāghava Ācārya and Vijayadhvaja. To desire anything other than devotional service will diminish one's freedom from material desires, but when one is free from all such desires one is called nivṛtta-tarṣaiḥ.

Vinā paśu-ghnāt. The word paśu means "animal." An animal killer, paśu-ghna, cannot enter into Kṛṣṇa consciousness. In our Kṛṣṇa consciousness movement, therefore, animal killing is completely prohibited.

Uttamaśloka-guṇānuvādāt. The word uttamaśloka means "one who is famous as the best of those who are good." The Lord is good in all circumstances. That is His natural reputation. His goodness is unlimited, and He uses it unlimitedly. A devotee is also sometimes described as uttamaśloka, meaning that he is eager to glorify the Supreme Personality of Godhead or the Lord's devotees. Glorifying the Lord and glorifying the Lord's devotees are the same. Or, rather, glorifying the devotee is more important than glorifying the Lord directly. Narottama dāsa Ṭhākura explains this fact: chāḍiyā vaiṣṇava-sevā, nistāra pāyeche kebā. One cannot be liberated from material contamination without sincerely serving a devotee of Kṛṣṇa.

Bhavauṣadhāt means "from the universal remedy." Chanting the holy name and glorifying the Supreme Lord are the universal remedy for all the miseries of materialistic life. Persons who desire to be freed from this material world are called mumukṣu. Such persons can understand the miseries of materialistic life, and by glorifying the activities of the Lord they can be released from all these miseries. The transcendental sound vibrations concerning the Lord's name, fame, form, qualities and paraphernalia are all nondifferent from the Lord. Therefore the very sound vibration of the Lord's glorification and name are pleasing to the ears, and by understanding the absolute nature of the Lord's name, form and qualities the devotee becomes joyful. Even those who are not devotees, however, enjoy the pleasing narrations of the Lord's transcendental activities. Even ordinary persons not very much advanced in Kṛṣṇa consciousness take pleasure in describing the narrations depicted in Śrīmad-Bhāgavatam. When a materialistic person is purified in this way, he engages in hearing and chanting the glories of the Lord. Because glorification of the Lord's pastimes is very pleasing to the ear and heart of the devotee, it is simultaneously his subject and object.

In this world there are three kinds of men: those who are liberated, those trying to be liberated, and those entangled in sense enjoyment. Of these three, those who are already liberated chant and hear the holy name of the Lord, knowing perfectly that to glorify the Lord is the only way to keep oneself in a transcendental position. Those who are trying to be liberated, the second class, may regard the chanting and hearing of the Lord's holy name as a process of liberation, and they too will feel the transcendental pleasure of this chanting. As for karmīs and persons engaged in sense gratification, they also may take pleasure in hearing the pastimes of the Lord, like His fighting on the Battlefield of Kurukṣetra and His dancing in Vṛndāvana with the gopīs.

The word uttamaśloka-guṇānuvāda refers to the transcendental qualities of the Supreme Lord, such as His affection for mother Yaśodā and His friends the cowherd boys and His loving attitude toward the gopīs. The Lord's devotees like Mahārāja Yudhiṣṭhira are also described by the qualification uttamaśloka-guṇānuvāda. The word anuvāda refers to describing the qualities of the Supreme Lord or His devotees. When these qualities are described, other devotees are interested in hearing them. The more one is interested in hearing about these transcendental qualities, the more one transcendentally enjoys. Everyone, therefore, including the mumukṣus, the vimuktas and the karmīs, should chant and hear the glories of the Lord, and in this way everyone will benefit.

Although the sound vibration of the transcendental qualities of the Lord is equally beneficial to all, for those who are muktas, liberated, it is especially pleasing. As described in Śrīmad-Bhāgavatam, Eighth Canto, Third Chapter, verse twenty, because pure devotees, who no longer have any material desires, surrender fully to the lotus feet of the Lord, they always merge in the ocean of bliss by chanting and hearing the Lord's holy name. According to this verse, devotees like Nārada and other residents of Śvetadvīpa are seen always engaged in chanting the holy name of the Lord because by such chanting they are always externally and internally blissful. The mumukṣus, persons desiring to be liberated, do not depend on the pleasures of the senses; instead, they concentrate fully on becoming liberated by chanting the holy name of the Lord. Karmīs like to create something pleasing to their ears and hearts, and although they sometimes like to chant or hear the glories of the Lord, they do not do it openly. Devotees, however, always spontaneously hear, chant about and remember the activities of the Lord, and by this process they are fully satisfied, even though these may seem like topics of sense gratification. Simply by hearing the transcendental narrations of the Lord's activities, Parīkṣit Mahārāja was liberated. He was therefore śrotramano-'bhirāma; that is, he glorified the process of hearing. This process should be accepted by all living entities.

To distinguish persons who are bereft of these transcendental pleasures, Parīkṣit Mahārāja has used the words virajyeta pumān. The word pumān refers to any person, whether man, woman or in-between. Because of the bodily conception of life, we are subject to lamentation, but one who has no such bodily conceptions can take pleasure in transcendental hearing and chanting. Therefore a person fully absorbed in the bodily concept of life is surely killing himself by not making spiritual progress. Such a person is called paśu-ghna. Especially excluded from spiritual life are the animal hunters, who are not interested in hearing and chanting the holy name of the Lord. Such hunters are always unhappy, both in this life and in the next. It is therefore said that a hunter should neither die nor live because for such persons both living and dying are troublesome. Animal hunters are completely different from ordinary karmīs, and thus they have been excluded from the process of hearing and chanting. Vinā paśu-ghnāt. They cannot enter into the transcendental pleasure of chanting and hearing the holy name of the Lord.

The word mahā-ratha refers to a great hero who can fight alone against eleven thousand other heroes, and the word atiratha, as found in text five, refers to one who can fight against an unlimited number. This is mentioned in the Mahābhārata as follows:

ekādaśa-sahasrāṇi
yodhayed yas tu dhanvinām
astra-śastra-pravīṇaś ca
mahā-ratha iti smṛtaḥ
amitān yodhayed yas tu
samprokto 'tirathas tu saḥ

This is the description given in the Bṛhad-vaiṣṇava-toṣaṇī by Śrīla Sanātana Gosvāmī.

Māyā-manuṣyasya (10.1.17). Because of being covered by yogamāyā (nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]), Kṛṣṇa is sometimes called māyā-manuṣya, indicating that although He is the Supreme Personality of Godhead, He appears like an ordinary person. A misunderstanding arises because yogamāyā covers the vision of the general public. The Lord's position is actually different from that of an ordinary person, for although He appears to act like an ordinary man, He is always transcendental. The word māyā also indicates "mercy," and sometimes it also means "knowledge." The Lord is always full of all transcendental knowledge, and therefore although He acts like a human being, He is the Supreme Personality of Godhead, full of knowledge. In His original identity, the Lord is the controller of māyā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). Therefore the Lord may be called māyā-manuṣya, or the Supreme Personality of Godhead playing like an ordinary human being, although He is the controller of both the material and spiritual energies. The Lord is the Supreme Person, Puruṣottama, but because we are deluded by yogamāyā, He appears to be an ordinary person. Ultimately, however, yogamāyā induces even a nondevotee to understand the Lord as the Supreme Person, Puruṣottama. In Bhagavad-gītā we find two statements given by the Supreme Personality of Godhead. For the devotees, the Lord says:

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10) Thus for the willing devotee the Lord gives intelligence by which to understand Him and return home, back to Godhead. For others, for nondevotees, the Lord says, mṛtyuḥ sarva-haraś cāham: "I am all-plundering, inevitable death." A devotee like Prahlāda enjoys the activities of Lord Nṛsiṁhadeva, whereas nondevotees like Prahlāda's father, Hiraṇyakaśipu, meet death before Lord Nṛsiṁhadeva. The Lord therefore acts in two ways, by sending some onto the path of repeated birth and death and sending others back home, back to Godhead.

The word kāla, meaning "black," indicates the color of the Supreme Personality of Godhead, Kṛṣṇa. Lord Kṛṣṇa and Lord Rāmacandra, who both look blackish, give liberation and transcendental bliss to Their devotees. Among persons possessing material bodies, sometimes someone is able to subject death to his own will. For such a person, death is almost impossible because no one wants to die. But although Bhīṣmadeva possessed this power, Bhīṣma, by the supreme will of the Lord, died very easily in the Lord's presence. There have also been many demons who had no hope of salvation, yet Kaṁsa attained salvation by the supreme will of the Lord. Not to speak of Kaṁsa, even Pūtanā attained salvation and reached the level of the Lord's mother. Parīkṣit Mahārāja, therefore, was very eager to hear about the Lord, who has inconceivable qualities by which to give liberation to anyone. Parīkṣit Mahārāja, at the point of his death, was certainly interested in his liberation. When such a great and exalted personality as the Lord behaves like an ordinary human being although possessing inconceivable qualities, His behavior is called māyā. Therefore the Lord is described as māyā-manuṣya. This is the opinion of Śrīla Jīva Gosvāmī. Mu refers to mukti, or salvation, and ku refers to that which is bad or very obnoxious. Thus muku refers to the Supreme Personality of Godhead, who saves one from the bad condition of material existence. The Lord is called mukunda because He not only saves the devotee from material existence but offers him transcendental bliss in love and service.

As for Keśava, ka means Brahmā, and īśa means Lord Śiva. The personality of Godhead captivates both Lord Brahmā and Lord Mahādeva, or Śiva, by His transcendental qualities. Therefore He is called Keśava. This opinion is given by Sanātana Gosvāmī in his Vaiṣṇava-toṣaṇī commentary.

It is said that all the demigods, accompanied by Tri-nayana, Lord Śiva, went to the shore of the ocean of milk and offered their prayers through the mantra known as puruṣa-sūkta. From this statement it is understood that the demigods cannot directly approach Lord Viṣṇu, who lies on the ocean of milk, or enter His abode. This is also clearly stated in the Mahābhārata, Mokṣa-dharma, and the next chapter of Śrīmad-Bhāgavatam. Kṛṣṇa, the Supreme Personality of Godhead, has His abode in Goloka (goloka-nāmni nija-dhāmni tale ca tasya [Bs. 5.43]). From Lord Kṛṣṇa come the catur-vyūha, the quadruple expansions Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. There are innumerable brahmāṇḍas, all of which emanate from the pores of Kāraṇodakaśāyī Viṣṇu, and in every brahmāṇḍa there is a Garbhodakaśāyī Viṣṇu, who is a partial expansion of Aniruddha. This Aniruddha is a partial expansion of Pradyumna, who is partially represented as Kṣīrodakaśāyī Viṣṇu, the Supersoul of all living entities. These Viṣṇu expansions are different from Kṛṣṇa, who resides in Goloka Vṛndāvana. When it is said that the demigods offered prayers to the Lord by chanting the puruṣa-sūkta, this indicates that they pleased the Lord by enunciating prayers of bhakti.

The word vṛṣākapi refers to one who satisfies His devotee in every way and frees His devotee from all material anxieties. Vṛṣa refers to religious performances like sacrifices. Even without the execution of sacrifices, the Lord can still enjoy the supermost comforts of the heavenly planets. The statement that Puruṣottama, Jagannātha, would appear in the house of Vasudeva distinguishes the Supreme Personality of Godhead from ordinary persons. The statement that He personally appeared indicates that He did not send His plenary expansion. The word priyārtham indicates that the Lord appeared to please Rukmiṇī and Rādhārāṇī. Priyā means "the most beloved."

In the commentary of Śrī Vīrarāghava Ācārya, the following extra verse is accepted after text twenty-three:

ṛṣayo 'pi tad-ādeśāt
kalpyantāṁ paśu-rūpiṇaḥ
payo-dāna-mukhenāpi
viṣṇuṁ tarpayituṁ surāḥ

"O demigods, even great sages, following the order of Viṣṇu, appeared in the forms of cows and calves to please the Supreme Personality of Godhead by delivering milk."

Rāmānujācārya sometimes accepts Baladeva as a śaktyāveśa-avatāra, but Śrīla Jīva Gosvāmī has explained that Baladeva is an expansion of Kṛṣṇa and that a part of Baladeva is Saṅkarṣaṇa. Although Baladeva is identical with Saṅkarṣaṇa, He is the origin of Saṅkarṣaṇa. Therefore the word svarāṭ has been used to indicate that Baladeva always exists in His own independence. The word svarāṭ also indicates that Baladeva is beyond the material conception of existence. Māyā cannot attract Him, but because He is fully independent, He can appear by His spiritual potency wherever He likes. Māyā is fully under the control of Viṣṇu. Because the material potency and yogamāyā mingle in the Lord's appearance, they are described as ekānaṁśā. Sometimes ekānaṁśā is interpreted to mean "without differentiation." Saṅkarṣaṇa and Śeṣa-nāga are identical. As stated by Yamunādevī, "O Rāma, O great-armed master of the world, who have extended Yourself throughout the entire universe by one plenary expansion, it is not possible to understand You fully." Therefore ekāṁśā refers to Śeṣa-nāga. In other words, Baladeva, merely by His partial expansion, sustains the entire universe.

The word kāryārthe refers to one who attracted the pregnancy of Devakī and bewildered mother Yaśodā. These pastimes are very confidential. The Supreme Personality of Godhead ordered yogamāyā to bewilder His associates in His pastimes and bewilder demons like Kaṁsa. As stated previously, yogamāyāṁ samādiśat. To give service to the Lord, yogamāyā appeared along with mahāmāyā. Mahāmāyā refers to yayā sammohitaṁ jagat, "one who bewilders the entire material world." From this statement it is to be understood that yogamāyā, in her partial expansion, becomes mahāmāyā and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material. Yogamāyā manages the spiritual world, and by her partial expansion as mahāmāyā she manages the material world. As stated in the Nārada-pañcarātra, mahāmāyā is a partial expansion of yogamāyā. The Nārada-pañcarātra clearly states that the Supreme Personality has one potency, which is sometimes described as Durgā. The Brahma-saṁhitā says, chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. Durgā is not different from yogamāyā. When one understands Durgā properly, he is immediately liberated, for Durgā is originally the spiritual potency, hlādinī-śakti, by whose mercy one can understand the Supreme Personality of Godhead very easily. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād [Adi 1.5]. The mahāmāyā-śakti, however, is a covering of yogamāyā, and she is therefore called the covering potency. By this covering potency, the entire material world is bewildered (yayā sammohitaṁ jagat). In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to yogamāyā. Transferring the pregnancy of Devakī and keeping mother Yaśodā in deep sleep were both done by yogamāyā; mahāmāyā cannot act upon such devotees, for they are always liberated. But although it is not possible for mahāmāyā to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaṁsa. The action of yogamāyā in presenting herself before Kaṁsa was the action of mahāmāyā, not yogamāyā. Yogamāyā cannot even see or touch such polluted persons as Kaṁsa. In Caṇḍī, in the Mārkaṇḍeya Purāṇa, Eleventh Chapter, Mahāmāyā says, "During the twenty-eighth yuga in the period of Vaivasvata Manu, I shall take birth as the daughter of Yaśodā and be known as Vindhyācala-vāsinī."

The distinction between the two māyās-yogamāyā and mahā-māyā-is described as follows. Kṛṣṇa's rāsa-līlā with the gopīs and the gopīs' bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of yogamāyā in which mahāmāyā had no influence. The Bhāgavatam gives sufficient evidence of this when it clearly says, yogamāyām upāśritaḥ. On the other hand, there were asuras headed by Śālva and kṣatriyas like Duryodhana who were bereft of devotional service in spite of seeing Kṛṣṇa's carrier Garuḍa and the universal form, and who could not understand Kṛṣṇa to be the Supreme Personality of Godhead. This was also bewilderment, but this bewilderment was due to mahāmāyā. Therefore it is to be concluded that the māyā which drags a person from the Supreme Personality of Godhead is called jaḍamāyā, and the māyā which acts on the transcendental platform is called yogamāyā. When Nanda Mahārāja was taken away by Varuṇa, he saw Kṛṣṇa's opulence, but nonetheless he thought of Kṛṣṇa as his son. Such feelings of parental love in the spiritual world are acts of yogamāyā, not of jaḍamāyā, or mahāmāyā. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.

Śūrasenāṁś ca. The son of Kārtavīryārjuna was Śūrasena, and the countries he ruled were also called Śūrasena. This is noted by Sanātana Gosvāmī in his Vaiṣṇava-toṣaṇī commentary.

In regard to Mathurā, we find this quotation:

mathyate tu jagat sarvaṁ
brahma-jñānena yena vā
tat-sāra-bhūtaṁ yad yasyāṁ
mathurā sā nigadyate

When a self-realized soul acts in his transcendental position, his situation is called Mathurā. In other words, when one acts in the process of bhakti-yoga, he may live anywhere, but actually he lives in Mathurā, Vṛndāvana. Devotion to Kṛṣṇa, the son of Nanda Mahārāja, is the essence of all knowledge, and wherever such knowledge is manifested is called Mathurā. Also, when one establishes bhakti-yoga, excluding all other methods, one's situation is called Mathurā. Yatra nityaṁ sannihito hariḥ: the place where Hari, the Supreme Personality of Godhead, lives eternally is called Mathurā. The word nitya indicates eternality. The Supreme Lord is eternal, and His abode is also eternal. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Although the Lord is always stationed in His abode, Goloka Vṛndāvana, He is present everywhere in fullness. This means that when the Supreme Lord descends on the surface of the world, His original abode is not vacant, for He can remain in His original abode and simultaneously descend upon Mathurā, Vṛndāvana, Ayodhyā and other places. He does not need to descend, since He is already present there; He simply manifests Himself.

Śrīla Śukadeva Gosvāmī has addressed Mahārāja Parīkṣit as tāta, or "beloved son." This is due to parental love in the heart of Śukadeva Gosvāmī. Because Kṛṣṇa was soon coming as the son of Vasudeva and Devakī, out of parental affection Śukadeva Gosvāmī addressed Mahārāja Parīkṣit as tāta, "my dear son."

In the Viśva-kośa dictionary, the word garbha is explained: garbho bhrūṇe arbhake kukṣāv ity ādi. When Kaṁsa was about to kill Devakī, Vasudeva wanted to dissuade him by the diplomacy of sāma and bheda. Sāma means "pacifying." Vasudeva wanted to pacify Kaṁsa by indicating relations, gain, welfare, identity and glorification. Reference to these five concerns constitutes sāma, and Vasudeva's presentation of fear in two situations-in this life and the next-is called bheda. Thus Vasudeva used both sāma and bheda to pacify Kaṁsa. praising Kaṁsa's qualifications was glorification, and praising him as a descendant of the bhoja-vaṁśa appealed to sambandha, relationship. Speaking of "your sister" was an appeal to identity. Speaking about killing a woman raises questions about fame and welfare, and arousing fear of the sinful act of killing one's sister during her marriage ceremony is an aspect of bheda. The Bhoja dynasty refers to those who were simply interested in sense gratification and were therefore not very aristocratic. Another meaning of bhoja is "fighting." These were indications of defamation for Kaṁsa. When Vasudeva addressed Kaṁsa as dīna-vatsala, this was excessive praise. Kaṁsa would accept calves as a form of revenue from his poor constituents, and therefore he was called dīna-vatsala. Vasudeva knew very well that he could not by force rescue Devakī from the imminent danger. Devakī was actually the daughter of Kaṁsa's uncle, and therefore she is described as suhṛt, meaning "relative." It is stated that Kaṁsa refrained from killing his close relation Devakī because if he had killed her, a great fight would have ensued among the other members of the family. Kaṁsa refrained from provoking this great danger of a family fight, for it would have caused many persons to lose their lives.

Formerly an asura named Kālanemi had six sons, named Haṁsa, Suvikrama, Krātha, Damana, Ripurmardana and Krodhahantā. They were known as the ṣaḍ-garbhas, or six garbhas, and they were all equally powerful and expert in military affairs. These ṣaḍ-garbhas gave up the association of Hiraṇyakaśipu, their grandfather, and underwent great austerities to satisfy Lord Brahmā, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmā to state what they wanted, the ṣāḍ-garbhas replied, "Dear Lord Brahmā, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, mahā-roga, Yakṣa, Gandharva-pati, Siddha, Cāraṇa or human being, nor by great sages who are perfect in their penances and austerities." Brahmā understood their purpose and fulfilled their desire. But when Hiraṇyakaśipu came to know of these events, he was very angry at his grandsons. "You have given up my association and have gone to worship Lord Brahmā," he said, "and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, but I curse you in this way: Your father will take birth as Kaṁsa and kill all of you because you will take birth as sons of Devakī." Because of this curse, the grandsons of Hiraṇyakaśipu had to take birth from the womb of Devakī and be killed by Kaṁsa, although he was previously their father. This description is mentioned in the Hari-vaṁśa, Viṣṇu-parva, Second Chapter. According to the comments of the Vaiṣṇava-toṣaṇī, the son of Devakī known as Kīrtimān was the third incarnation. In his first incarnation he was known as Smara and was the son of Marīci, and later he became the son of Kālanemi. This is mentioned in the histories.

An additional verse in this chapter of Śrīmad-Bhāgavatam is accepted by the Madhvācārya-sampradāya, represented by Vijayadhvaja Tīrtha. The verse is as follows:

atha kaṁsam upāgamya
nārado brahma-nandanaḥ
ekāntam upasaṅgamya
vākyam etad uvāca ha

atha-in this way; kaṁsam-unto Kaṁsa; upāgamya-after going; nāradaḥ-the great sage Nārada; brahma-nandanaḥ-who is the son of Brahmā; ekāntam upasaṅgamya-after going to a very solitary place; vākyam-the following instruction; etat-this; uvāca-said; ha-in the past.

Translation: "Thereafter, Nārada, the mental son of Lord Brahmā, approached Kaṁsa and, in a very solitary place, informed him of the following news."

The great saint Nārada descended from the heavenly planets to the forest of Mathurā and sent his messenger to Kaṁsa. When the messenger approached Kaṁsa and informed him of Nārada's arrival, Kaṁsa, the leader of the asuras, was very happy and immediately came out of his palace to receive Nārada, who was as bright as the sun, as powerful as fire, and free from all tinges of sinful activities. Kaṁsa accepted Nārada as his guest, offered him respectful obeisances and gave him a golden seat, brilliant like the sun. Nārada was a friend of the King of heaven, and thus he told Kaṁsa, the son of Ugrasena, "My dear hero, you have satisfied me with a proper reception, and therefore I shall tell you something secret and confidential. While I was coming here from Nandakānana through the Caitraratha forest, I saw a great meeting of the demigods, who followed me to Sumeru Parvata. We traveled through many holy places, and finally we saw the holy Ganges. While Lord Brahmā was consulting the other demigods at the top of Sumeru Hill, I was also present with my stringed instrument, the vīṇā. I shall tell you confidentially that the meeting was held just to plan to kill the asuras, headed by you. You have a younger sister named Devakī, and it is a fact that her eighth son will kill you." (reference: Hari-vaṁśa, Viṣṇu-parva 1.2–16)

No one can blame Nāradajī for encouraging Kaṁsa to kill the sons of Devakī. The saint Nārada is always a well-wisher for human society, and he wanted the Supreme Personality of Godhead, Kṛṣṇa, to descend to this world as soon as possible so that the society of demigods would be pleased and would see Kaṁsa and his friends killed by Kṛṣṇa. Kaṁsa would also attain salvation from his nefarious activities, and this too would very much please the demigods and their followers. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that Nārada Muni sometimes did things that were beneficial to the demigods and the demons simultaneously. Śrī Vīrarāghava Ācārya, in his commentary, has included the following half-verse in this regard: asurāḥ sarva evaita lokopadrava-kāriṇaḥ. Asuras are always disturbing elements for human society.

Thus end the Bhaktivedanta purports of the Tenth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The Advent of Lord Kṛṣṇa: Introduction."

Chapter Two

Prayers by the Demigods for Lord Kṛṣṇa in the Womb

As described in this chapter, when the Supreme Personality of Godhead entered the womb of Devakī to kill Kaṁsa, all the demigods understood that the Lord was living within Devakī's womb, and therefore in veneration they offered Him the Garbha-stuti prayers.

Kaṁsa, under the protection of his father-in-law, Jarāsandha, and with the help of his demoniac friends like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Bāṇa and Bhaumāsura, began oppressing the members of the Yadu dynasty. Therefore, the members of the Yadu dynasty left their homes and sought shelter in such states as Kuru, Pañcāla, Kekaya, Śālva and Vidarbha. Only some of them stayed with Kaṁsa, as nominal friends.

After Kaṁsa killed the ṣaḍ-garbhas, the six sons of Devakī, one after another, Anantadeva entered Devakī's womb and was transferred to the womb of Rohiṇī by the manipulation of Yogamāyā, who was following the order of the Supreme Personality of Godhead. The Lord Himself, who was soon to appear as the eighth son of Devakī, ordered Yogamāyā to take birth from the womb of Yaśodādevī. Because Kṛṣṇa and His potency, Yogamāyā, appeared simultaneously as brother and sister, the world is full of Vaiṣṇavas and śāktas, and there is certainly some rivalry between them. Vaiṣṇavas worship the Supreme Lord, whereas śāktas, according to their desires, worship Yogamāyā in forms like Durgā, Bhadrakālī and Caṇḍikā. Following the orders of the Supreme Personality of Godhead, Yogamāyā transferred Baladeva, Saṅkarṣaṇa, the seventh child of Devakī, from the womb of Devakī to the womb of Rohiṇī. Because Saṅkarṣaṇa appears in order to increase love of Kṛṣṇa, He is known as Baladeva. One may take auspicious strength from Him to become a devotee of the Lord, and therefore He is also known as Balabhadra.

After Yogamāyā transferred the seventh child of Devakī to the womb of Rohiṇī, the Supreme Personality of Godhead appeared within the heart of Vasudeva and transferred Himself into the heart of Devakī. Because the Lord was present in her heart, Devakī, as her pregnancy continued, appeared effulgent. Upon seeing this effulgence, Kaṁsa was full of anxiety, but he could not harm Devakī because of their family relationship. Thus he began indirectly thinking of Kṛṣṇa and became fully Kṛṣṇa conscious.

Meanwhile, because of the Lord's presence within the womb of Devakī, all the demigods came to offer the Lord their prayers. The Supreme Personality of Godhead, they said, is eternally the Absolute Truth. The spiritual soul is more important than the gross body, and the Supersoul, Paramātmā, is still more important than the soul. The Supreme Godhead is absolutely independent, and His incarnations are transcendental. The prayers of the demigods glorify and exalt devotees and explain the fate of persons who superficially consider themselves liberated from the conditions of material nature. A devotee is always safe. When a devotee fully surrenders at the lotus feet of the Lord, he is completely liberated from the fear of material existence. By explaining why the Supreme Personality of Godhead descends, the prayers of the demigods clearly confirm the Lord's statement in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."

TEXTS 1–2

śrī-śuka uvāca

pralamba-baka-cāṇūra-

tṛṇāvarta-mahāśanaiḥ

muṣṭikāriṣṭa-dvivida-

pūtanā-keśī-dhenukaiḥ

anyaiś cāsura-bhūpālair

bāṇa-bhaumādibhir yutaḥ

yadūnāṁ kadanaṁ cakre

balī māgadha-saṁśrayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pralamba-by the asura named Pralamba; baka-by the asura named Baka; cāṇūra-by the asura named Cāṇūra; tṛṇāvarta-by the asura named Tṛṇāvarta; mahāśanaiḥ-by Aghāsura; muṣṭika-by the asura named Muṣṭika; ariṣṭa-by the asura Ariṣṭa; dvivida-by the asura named Dvivida; pūtanā-by Pūtanā; keśī-by Keśī; dhenukaiḥ-by Dhenuka; anyaiḥ ca-and by many others; asura-bhūpālaiḥ-by demoniac kings on the surface of the globe; bāṇa-by King Bāṇa; bhauma-by Bhaumāsura; ādibhiḥ-and by others as well; yutaḥ-being assisted; yadūnām-of the kings of the Yadu dynasty; kadanam-persecution; cakre-regularly performed; balī-very powerful; māgadha-saṁśrayaḥ-under the protection of Jarāsandha, the King of Magadha.

Śukadeva Gosvāmī said: Under the protection of Magadharāja, Jarāsandha, the powerful Kaṁsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśī, Dhenuka, Bāṇāsura, Narakāsura and many other demoniac kings on the surface of the earth.

This verse supports the following statement given by the Lord in Bhagavad-gītā (4.7–8):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."

The Lord's purpose in maintaining this material world is to give everyone a chance to go back home, back to Godhead, but kings and political leaders unfortunately try to hinder the purpose of the Lord, and therefore the Lord appears, either personally or with His plenary portions, to set things right. It is therefore said:

garbhaṁ sañcārya rohiṇyāṁ
devakyā yogamāyayā
tasyāḥ kukṣiṁ gataḥ kṛṣṇo
dvitīyo vibudhaiḥ stutaḥ

"Kṛṣṇa appeared in the womb of Devakī after transferring Baladeva to the womb of Rohiṇī by the power of Yogamāyā." Yadubhiḥ sa vyarudhyata. The kings of the Yadu dynasty were all devotees, but there were many powerful demons, such as Śālva, who began to persecute them. At that time, Jarāsandha, who was Kaṁsa's father-in-law, was extremely powerful, and therefore Kaṁsa took advantage of his protection and the help of the demons in persecuting the kings of the Yadu dynasty. The demons naturally appeared more powerful than the demigods, but ultimately, because of help received from the Supreme Personality of Godhead, the demons were defeated and the demigods triumphant.

TEXT 3

te pīḍitā niviviśuḥ

kuru-pañcāla-kekayān

śālvān vidarbhān niṣadhān

videhān kośalān api

SYNONYMS

te-they (the kings of the Yadu dynasty); pīḍitāḥ-being persecuted; niviviśuḥ-took shelter or entered (the kingdoms); kuru-pañcāla-the countries occupied by the Kurus and Pañcālas; kekayān-the countries of the Kekayas; śālvān-the countries occupied by the Śālvas; vidarbhān-the countries occupied by the Vidarbhas; niṣadhān-the countries occupied by the Niṣadhas; videhān-the country of Videha; kośalān api-as well as the countries occupied by the Kośalas.

Persecuted by the demoniac kings, the Yadavas left their own kingdom and entered various others, like those of the Kurus, Pañcālas, Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kośalas.

TEXTS 4–5

eke tam anurundhānā

jñātayaḥ paryupāsate

hateṣu ṣaṭsu bāleṣu

devakyā augraseninā

saptamo vaiṣṇavaṁ dhāma

yam anantaṁ pracakṣate

garbho babhūva devakyā

harṣa-śoka-vivardhanaḥ

SYNONYMS

eke-some of them; tam-unto Kaṁsa; anurundhānāḥ-exactly following his policy; jñātayaḥ-relatives; paryupāsate-began to agree with him; hateṣu-having been killed; ṣaṭsu-six; bāleṣu-children; devakyāḥ-born of Devakī; augraseninā-by the son of Ugrasena (Kaṁsa); saptamaḥ-the seventh; vaiṣṇavam-of Lord Viṣṇu; dhāma-a plenary expansion; yam-unto whom; anantam-by the name Ananta; pracakṣate-is celebrated; garbhaḥ-embryo; babhūva-there was; devakyāḥ-of Devakī; harṣa-śoka-vivardhanaḥ-simultaneously arousing pleasure and lamentation.

Some of their relatives, however, began to follow Kaṁsa's principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa's second quadruple expansion.

Some of the chief devotees, such as Akrūra, stayed with Kaṁsa to satisfy him. This they did for various purposes. They all expected the Supreme Personality of Godhead to appear as the eighth child as soon as Devakī's other children were killed by Kaṁsa, and they were eagerly awaiting His appearance. By remaining in Kaṁsa's association, they would be able to see the Supreme Personality of Godhead take birth and display His childhood pastimes, and Akrūra would later go to Vṛndāvana to bring Kṛṣṇa and Balarāma to Mathurā. The word paryupāsate is significant because it indicates that some devotees wanted to stay near Kaṁsa in order to see all these pastimes of the Lord. The six children killed by Kaṁsa had formerly been sons of Marīci, but because of having been cursed by a brāhmaṇa, they were obliged to take birth as grandsons of Hiraṇyakaśipu. Kaṁsa had taken birth as Kālanemi, and now he was obliged to kill his own sons. This was a mystery. As soon as the sons of Devakī were killed, they would return to their original place. The devotees wanted to see this also. Generally speaking, no one kills his own nephews, but Kaṁsa was so cruel that he did so without hesitation. Ananta, Saṅkarṣaṇa, belongs to the second catur-vyūha, or quadruple expansion. This is the opinion of experienced commentators.

TEXT 6

bhagavān api viśvātmā

viditvā kaṁsajaṁ bhayam

yadūnāṁ nija-nāthānāṁ

yogamāyāṁ samādiśat

SYNONYMS

bhagavān-Śrī Kṛṣṇa, the Supreme Personality of Godhead; api-also; viśvātmā-who is the Supersoul of everyone; viditvā-understanding the position of the Yadus and His other devotees; kaṁsa-jam-because of Kaṁsa; bhayam-fear; yadūnām-of the Yadus; nija-nāthānām-who had accepted Him, the Supreme Lord, as their supreme shelter; yogamāyām-unto Yogamāyā, the spiritual potency of Kṛṣṇa; samādiśat-ordered as follows.

To protect the Yadus, His personal devotees, from Kaṁsa's attack, the Personality of Godhead, Viśvātmā, the Supreme Soul of everyone, ordered Yogamāyā as follows.

The words bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam are commented upon by Śrīla Sanātana Gosvāmī. Bhagavān svayam is Kṛṣṇa (kṛṣṇas tu bhagavān svayam). He is Viśvātmā, the original Supersoul of everyone, because his plenary portion expands as the Supersoul. This is confirmed in Bhagavad-gītā (13.3): kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Lord Kṛṣṇa is the kṣetra jña, or Supersoul, of all living entities. He is the original source of all expansions of the Personality of Godhead. There are hundreds and thousands of plenary expansions of Viṣṇu, such as Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva, but here in this material world, the Viśvātmā, the Supersoul for all living entities, is Kṣīrodakaśāyī Viṣṇu. As stated in Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati: "The Supreme Lord is situated in the heart of all living entities, O Arjuna." Kṛṣṇa is actually Viśvātmā by His plenary expansion as viṣṇu-tattva, yet because of His affection for His devotees, He acts as Supersoul to give them directions (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]).

The affairs of the Supersoul pertain to Kṣīrodakaśāyī Viṣṇu, but Kṛṣṇa took compassion on Devakī, His devotee, because He understood her fear of Kaṁsa's persecution. A pure devotee is always fearful of material existence. No one knows what will happen next, for one may have to change his body at any moment (tathā dehāntara-prāptiḥ). Knowing this fact, a pure devotee acts in such a way that he will not have his life spoiled by being obliged to accept another body and undergo the tribulations of material existence. This is bhayam, or fear. Bhayaṁ dvitīyābhiniveśataḥ syāt (Bhāg. 11.2.37). This fear is due to material existence. Properly speaking, everyone should always be alert and fearful of material existence, but although everyone is prone to be affected by the ignorance of material existence, the Supreme Personality of Godhead, Kṛṣṇa, is always alert to the protection of His devotees. Kṛṣṇa is so kind and affectionate toward His devotees that He helps them by giving them the intelligence by which to exist in this material world without forgetting Him even for a moment. The Lord says:

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā

"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (Bg. 10.11)

The word yoga means "link." Any system of yoga is an attempt to reconnect our broken relationship with the Supreme Personality of Godhead. There are different types of yoga, of which bhakti-yoga is the best. In other yoga systems, one must undergo various processes before attaining perfection, but bhakti-yoga is direct. The Lord says in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." For the bhakti-yogī, a human body is guaranteed in his next existence, as stated by Lord Kṛṣṇa (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Yogamāyā is the spiritual potency of the Lord. Out of affection for His devotees, the Lord always stays in spiritual touch with them, although otherwise His māyā potency is so strong that she bewilders even exalted demigods like Brahmā. Therefore the Lord's potency is called yogamāyā. Since the Lord is Viśvātmā, He immediately ordered Yogamāyā to give protection to Devakī.

TEXT 7

gaccha devi vrajaṁ bhadre

gopa-gobhir alaṅkṛtam

rohiṇī vasudevasya

bhāryāste nanda-gokule

anyāś ca kaṁsa-saṁvignā

vivareṣu vasanti hi

SYNONYMS

gaccha-now go; devi-O you who are worshipable for the whole world; vrajam-to the land of Vraja; bhadre-O you who are auspicious for all living entities; gopa-gobhiḥ-with cowherds and cows; alaṅkṛtam-decorated; rohiṇī-by the name Rohiṇī; vasudevasya-of Vasudeva, Kṛṣṇa's father; bhāryā-one of the wives; āste-is living; nanda-gokule-in the estate of Nanda Mahārāja known as Gokula, where hundreds and thousands of cows are maintained; anyāḥ ca-and other wives; kaṁsa-saṁvignāḥ-being afraid of Kaṁsa; vivareṣu-in secluded places; vasanti-are living; hi-indeed.

The Lord ordered Yogamāyā: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Please go there.

Nanda-gokula, the residence of King Nanda, was itself very beautiful, and when Yogamāyā was ordered to go there and encourage the devotees with fearlessness, it became even more beautiful and safe. Because Yogamāyā had the ability to create such an atmosphere, the Lord ordered her to go to Nanda-gokula.

TEXT 8

devakyā jaṭhare garbhaṁ

śeṣākhyaṁ dhāma māmakam

tat sannikṛṣya rohiṇyā

udare sanniveśaya

SYNONYMS

devakyāḥ-of Devakī; jaṭhare-within the womb; garbham-the embryo; śeṣa-ākhyam-known as Śeṣa, the plenary expansion of Kṛṣṇa; dhāma-the plenary expansion; māmakam-of Me; tat-Him; sannikṛṣya-attracting; rohiṇyāḥ-of Rohiṇī; udare-within the womb; sanniveśaya-transfer without difficulty.

Within the womb of Devakī is My partial plenary expansion known as Saṅkarṣaṇa or Śeṣa. Without difficulty, transfer Him into the womb of Rohiṇī.

The first plenary expansion of Kṛṣṇa is Baladeva, also known as Śeṣa. The Śeṣa incarnation of the Supreme Personality of Godhead supports the entire universe, and the eternal mother of this incarnation is mother Rohiṇī. "Because I am going into the womb of Devakī," the Lord told Yogamāyā, "the Śeṣa incarnation has already gone there and made suitable arrangements so that I may live there. Now He should enter the womb of Rohiṇī, His eternal mother."

In this connection, one may ask how the Supreme Personality of Godhead, who is always situated transcendentally, could enter the womb of Devakī, which had previously been entered by the six asuras, the ṣaḍ-garbhas. Does this mean that the Ṣaḍ-garbhāsuras were equal to the transcendental body of the Supreme Personality of Godhead? The following answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura.

The entire creation, as well as its individual parts, is an expansion of the energy of the Supreme Personality of Godhead. Therefore, even though the Lord enters the material world, He does not do so. This is explained by the Lord Himself in Bhagavad-gītā (9.4–5):

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

na ca mat-sthāni bhūtāni
paśya me yogam aiśvaram
bhūta-bhṛn na ca bhūta-stho
mamātmā bhūta-bhāvanaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, My Self is the very source of creation." Sarvaṁ khalv idaṁ brahma. Everything is an expansion of Brahman, the Supreme Personality of Godhead, yet everything is not the Supreme Godhead, and He is not everywhere. Everything rests upon Him and yet does not rest upon Him. This can be explained only through the acintya-bhedābheda philosophy. Such truths cannot be understood, however, unless one is a pure devotee, for the Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality as He is only by devotional service." Even though the Lord cannot be understood by ordinary persons, this principle should be understood from the statement of the śāstras.

A pure devotee is always transcendentally situated because of executing nine different processes of bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaranaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]). Thus situated in devotional service, a devotee, although in the material world, is not in the material world. Yet a devotee always fears, "Because I am associated with the material world, so many contaminations affect me." Therefore he is always alert in fear, which gradually diminishes his material association.

Symbolically, mother Devakī's constant fear of Kaṁsa was purifying her. A pure devotee should always fear material association, and in this way all the asuras of material association will be killed, as the ṣaḍ-garbhāsuras were killed by Kaṁsa. It is said that from the mind, Marīci appears. In other words, Marīci is an incarnation of the mind. Marīci has six sons: Kāma, Krodha, Lobha, Moha, Mada and Mātsarya (lust, anger, greed, illusion, madness and envy). The Supreme Personality of Godhead appears in pure devotional service. This is confirmed in the Vedas: bhaktir evainaṁ darśayati. Only bhakti can bring one in contact with the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared from the womb of Devakī, and therefore Devakī symbolically represents bhakti, and Kaṁsa symbolically represents material fear. When a pure devotee always fears material association, his real position of bhakti is manifested, and he naturally becomes uninterested in material enjoyment. When the six sons of Marīci are killed by such fear and one is freed from material contamination, within the womb of bhakti the Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devakī signifies the appearance of the Supreme Personality of Godhead. After the six sons Kāma, Krodha, Lobha, Moha, Mada and Mātsarya are killed, the Śeṣa incarnation creates a suitable situation for the appearance of the Supreme Personality of Godhead. In other words, when one awakens his natural Kṛṣṇa consciousness, Lord Kṛṣṇa appears. This is the explanation given by Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 9

athāham aṁśa-bhāgena

devakyāḥ putratāṁ śubhe

prāpsyāmi tvaṁ yaśodāyāṁ

nanda-patnyāṁ bhaviṣyasi

SYNONYMS

atha-therefore; aham-I; aṁśa-bhāgena-by My plenary expansion; devakyāḥ-of Devakī; putratām-the son; śubhe-O all-auspicious Yogamāyā; prāpsyāmi-I shall become; tvam-you; yaśodāyām-in the womb of mother Yaśodā; nanda-patnyām-in the wife of Mahārāja Nanda; bhaviṣyasi-shall also appear.

O all-auspicious Yogamāyā, I shall then appear with My full six opulences as the son of Devakī, and you will appear as the daughter of mother Yaśodā, the queen of Mahārāja Nanda.

The word aṁśa-bhāgena is important in this verse. In Bhagavad-gītā (10.42) the Lord says:

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Everything is situated as a part of the Supreme Lord's potency. In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead. Similarly, Yogamāyā, who appeared as the daughter of mother Yaśodā, also played a part. Thus jīva-tattva, viṣṇu-tattva and śakti-tattva are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts. As explained in previous verses, Yogamāyā was requested to attract Saṅkarṣaṇa, Baladeva, from the womb of Devakī to the womb of Rohiṇī, and this was a very heavy task for her. Yogamāyā naturally could not see how it was possible for her to attract Saṅkarṣaṇa. Therefore Kṛṣṇa addressed her as śubhe, auspicious, and said, "Be blessed. Take power from Me, and you will be able to do it." By the grace of the Supreme Personality of Godhead, anyone can do anything, for the Lord is present in everything, all things being His parts and parcels (aṁśa-bhāgena) and increasing or decreasing by His supreme will. Balarāma was only fifteen days older than Kṛṣṇa. By the blessings of Kṛṣṇa, Yogamāyā became the daughter of mother Yaśodā, but by the supreme will she was not able to enjoy the parental love of her father and mother. Kṛṣṇa, however, although not actually born from the womb of mother Yaśodā, enjoyed the parental love of mother Yaśodā and Nanda. By the blessings of Kṛṣṇa, Yogamāyā was able to achieve the reputation of being the daughter of mother Yaśodā, who also became famous by the blessings of Kṛṣṇa. Yaśodā means "one who gives fame."

TEXT 10

arciṣyanti manuṣyās tvāṁ

sarva-kāma-vareśvarīm

dhūpopahāra-balibhiḥ

sarva-kāma-vara-pradām

SYNONYMS

arciṣyanti-will worship; manuṣyāḥ-human society; tvām-unto you; sarva-kāma-vara-īśvarīm-because you are the best of the demigods who can fulfill all material desires; dhūpa-by incense; upahāra-by presentations; balibhiḥ-by different types of worship through sacrifice; sarva-kāma-of all material desires; vara-the blessings; pradām-one who can bestow.

By sacrifices of animals, ordinary human beings will worship you gorgeously, with various paraphernalia, because you are supreme in fulfilling the material desires of everyone.

As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: "Those whose minds are distorted by material desires surrender unto demigods." Therefore the word manuṣya, meaning "human being," here refers to one who does not know the actual goal of life. Such a person wants to enjoy the material world by taking birth in a highly elevated family with the benefits of education, beauty and immense wealth, which in this material world are desirable. One who has forgotten the real aim of life may worship goddess Durgā, māyā-śakti, under various names, for different purposes, and in different places. As there are many holy places for the worship of Kṛṣṇa, there are also many holy places in India for the worship of Durgādevī, or Māyādevī, who took birth as the daughter of Yaśodā. After cheating Kaṁsa, Māyādevī dispersed herself to various places, especially in Vindhyācala, to accept regular worship from ordinary men. A human being should actually be interested in understanding ātma-tattva, the truth of ātmā, the spirit soul, and Paramātmā, the supreme soul. Those who are interested in ātma-tattva worship the Supreme Personality of Godhead (yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati). However, as explained in the next verse of this chapter, those who cannot understand ātma-tattva (apaśyatām ātma-tattvam) worship Yogamāyā in her different features. Therefore Śrīmad-Bhāgavatam (2.1.2) says:

śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām

"Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor." Those who are interested in remaining in this material world and are not interested in spiritual salvation have many duties, but for one who is interested in spiritual salvation, the only duty is to surrender fully unto Kṛṣṇa (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). Such a person is not interested in material enjoyment.

TEXTS 11–12

nāmadheyāni kurvanti

sthānāni ca narā bhuvi

durgeti bhadrakālīti

vijayā vaiṣṇavīti ca

kumudā caṇḍikā kṛṣṇā

mādhavī kanyaketi ca

māyā nārāyaṇīśānī

śāradety ambiketi ca

SYNONYMS

nāmadheyāni-different names; kurvanti-will give; sthānāni-in different places; ca-also; narāḥ-persons interested in material enjoyment; bhuvi-on the surface of the globe; durgā iti-the name Durgā; bhadrakālī iti-the name Bhadrakālī; vijayā-the name Vijayā; vaiṣṇavī iti-the name Vaiṣṇavī; ca-also; kumudā-the name Kumudā; caṇḍikā-the name Caṇḍikā; kṛṣṇā-the name Kṛṣṇā; mādhavī-the name Mādhavī; kanyakā iti-the name Kanyakā or Kanyā-kumārī; ca-also; māyā-the name Māyā; nārāyaṇī-the name Nārāyaṇī; īśānī-the name Īśānī; śāradā-the name Śāradā; iti-thus; ambikā-the name Ambikā; iti-also; ca-and.

Lord Kṛṣṇa blessed Māyādevī by saying: In different places on the surface of the earth, people will give you different names, such as Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā.

Because Kṛṣṇa and His energy appeared simultaneously, people have generally formed two groups-the śāktas and the Vaiṣṇavas-and sometimes there is rivalry between them. Essentially, those who are interested in material enjoyment are śāktas, and those interested in spiritual salvation and attaining the spiritual kingdom are Vaiṣṇavas. Because people are generally interested in material enjoyment, they are interested in worshiping Māyādevī, the energy of the Supreme Personality of Godhead. Vaiṣṇavas, however, are śuddha-śāktas, or pure bhaktas, because the Hare Kṛṣṇa mahā-mantra indicates worship of the Supreme Lord's energy, Harā. A Vaiṣṇava prays to the energy of the Lord for the opportunity to serve the Lord along with His spiritual energy. Thus Vaiṣṇavas all worship such Deities as Rādhā-Kṛṣṇa, Sītā-Rāma, Lakṣmī-Nārāyaṇa and Rukmiṇī-Dvārakādhīśa, whereas durgā-śāktas worship the material energy under different names.

The names by which Māyādevī is known in different places have been listed by Vallabhācārya as follows. In Vārāṇasī she is known as Durgā, in Avantī she is known as Bhadrakālī, in Orissa she is known as Vijayā, and in Kulahāpura she is known as Vaiṣṇavī or Mahālakṣmī. (The representatives of Mahālakṣmī and Ambikā are present in Bombay.) In the country known as Kāmarūpa she is known as Caṇḍikā, in Northern India as Śāradā, and in Cape Comorin as Kanyakā. Thus she is distributed according to various names in various places.

Śrīla Vijayadhvaja Tīrthapāda, in his pada-ratnāvalī-ṭīkā, has explained the meanings of the different representations. Māyā is known as Durgā because she is approached with great difficulty, as Bhadrā because she is auspicious, and as Kālī because she is deep blue. Because she is the most powerful energy, she is known as Vijayā; because she is one of the different energies of Viṣṇu, she is known as Vaiṣṇavī; and because she enjoys in this material world and gives facilities for material enjoyment, she is known as Kumudā. Because she is very severe to her enemies, the asuras, she is known as Caṇḍikā, and because she gives all sorts of material facilities, she is called Kṛṣṇā. In this way the material energy is differently named and situated in different places on the surface of the globe.

TEXT 13

garbha-saṅkarṣaṇāt taṁ vai

prāhuḥ saṅkarṣaṇaṁ bhuvi

rāmeti loka-ramaṇād

balabhadraṁ balocchrayāt

SYNONYMS

garbha-saṅkarṣaṇāt-because He will be taken from the womb of Devakī to that of Rohiṇī; tam-Him (Rohiṇī-nandana, the son of Rohiṇī); vai-indeed; prāhuḥ-people will call; saṅkarṣaṇam-by the name Saṅkarṣaṇa; bhuvi-in the world; rāma iti-He will also be called Rāma; loka-ramaṇāt-because of His special mercy in enabling people in general to become devotees; balabhadram-He will also be called Balabhadra; bala-ucchrayāt-because of extensive bodily strength.

The son of Rohiṇī will also be celebrated as Saṅkarṣaṇa because of being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.

These are some of the reasons why Balarāma is known as Saṅkarṣaṇa, Balarāma or sometimes Rāma. In the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-people sometimes object when Rāma is accepted as Balarāma. But although devotees of Lord Rāma may object, they should know that there is no difference between Balarāma and Lord Rāma. Here Śrīmad-Bhāgavatam clearly states that Balarāma is also known as Rāma (rāmeti). Therefore, it is not artificial for us to speak of Lord Balarāma as Lord Rāma. Jayadeva Gosvāmī also speaks of three Rāmas: Paraśurāma, Raghupati Rāma and Balarāma. All of them are Rāmas.

TEXT 14

sandiṣṭaivaṁ bhagavatā

tathety om iti tad-vacaḥ

pratigṛhya parikramya

gāṁ gatā tat tathākarot

SYNONYMS

sandiṣṭā-having been ordered; evam-thus; bhagavatā-by the Supreme Personality of Godhead; tathā iti-so be it; oṁ-affirmation by the mantra oṁ; iti-thus; tat-vacaḥ-His words; pratigṛhya-accepting the order; parikramya-after circumambulating Him; gām-to the surface of the globe; gatā-she immediately went; tat-the order, as given by the Supreme Personality of Godhead; tathā-just so; akarot-executed.

Thus instructed by the Supreme Personality of Godhead, Yogamāyā immediately agreed. With the Vedic mantra oṁ, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.

After receiving the orders of the Supreme Personality of Godhead, Yogamāyā twice confirmed her acceptance by saying, "Yes, sir, I shall do as You order," and then saying oṁ. Śrīla Viśvanātha Cakravartī Ṭhākura comments that oṁ signifies Vedic confirmation. Thus Yogamāyā very faithfully received the Lord's order as a Vedic injunction. It is a fact that whatever is spoken by the Supreme Personality of Godhead is a Vedic injunction that no one should neglect. In Vedic injunctions there are no mistakes, illusions, cheating or imperfection. Unless one understands the authority of the Vedic version, there is no purpose in quoting śāstra. No one should violate the Vedic injunctions. Rather, one should strictly execute the orders given in the Vedas. As stated in Bhagavad-gītā (16.24):

tasmāc chāstraṁ pramāṇaṁ te
kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ
karma kartum ihārhasi

"One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that one may gradually be elevated."

TEXT 15

garbhe praṇīte devakyā

rohiṇīṁ yoga-nidrayā

aho visraṁsito garbha

iti paurā vicukruśuḥ

SYNONYMS

garbhe-when the embryo; praṇīte-was carried from the womb; devakyāḥ-of Devakī; rohiṇīm-to the womb of Rohiṇī; yoga-nidrayā-by the spiritual energy called Yogamāyā; aho-alas; visraṁsitaḥ-is lost; garbhaḥ-the embryo; iti-thus; paurāḥ-all the inhabitants of the house; vicukruśuḥ-lamented.

When the child of Devakī was attracted and transferred into the womb of Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the inhabitants of the palace loudly lamented, "Alas, Devakī has lost her child!"

"All the inhabitants of the palace" includes Kaṁsa. When everyone lamented, Kaṁsa joined in compassion, thinking that perhaps because of drugs or some other external means, Devakī had undergone this abortion. The real story of what happened after Yogamāyā attracted the child of Devakī into the womb of Rohiṇī in the seventh month of Rohiṇī's pregnancy is described as follows in the Hari-vaṁśa. At midnight, while Rohiṇī was deeply sleeping, she experienced, as if in a dream, that she had undergone a miscarriage. After some time, when she awoke, she saw that this had indeed happened, and she was in great anxiety. But Yogamāyā then informed her, "O auspicious lady, your child is now being replaced. I am attracting a child from the womb of Devakī, and therefore your child will be known as Saṅkarṣaṇa."

The word yoga-nidrā is significant. When one is spiritually reconnected through self-realization, one regards his material life as having been like a dream. As stated in Bhagavad-gītā (2.69):

yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ

"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage." The stage of self-realization is called yoga-nidrā. All material activities appear to be a dream when one is spiritually awakened. Thus yoga-nidrā may be explained to be Yogamāyā.

TEXT 16

bhagavān api viśvātmā

bhaktānām abhayaṅkaraḥ

āviveśāṁśa-bhāgena

mana ānakadundubheḥ

SYNONYMS

bhagavān-the Supreme Personality of Godhead; api-also; viśvātmā-the Supersoul of all living entities; bhaktānām-of His devotees; abhayam-karaḥ-always killing the causes of fear; āviveśa-entered; aṁśa-bhāgena-with all of His potential opulences (Ṣaḍ-aiśvarya-pūrṇa); manaḥ-in the mind; ānakadundubheḥ-of Vasudeva.

Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.

The word viśvātmā refers to one who is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). Another meaning of viśvātmā is "the only lovable object for everyone." Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows: parāvareśo mahad-aṁśa-yukto hy ajo 'pi jāto bhagavān. Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. The Lord is already there within the mind, and consequently it is not astonishing for Him to appear as if born from a devotee's body. The word āviveśa signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Śrīpāda Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī Ṭhākura. In the Vaiṣṇava-toṣaṇī, Śrīla Sanātana Gosvāmī says that consciousness was awakened within the mind of Vasudeva. Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness.

TEXT 17

sa bibhrat pauruṣaṁ dhāma

bhrājamāno yathā raviḥ

durāsado 'tidurdharṣo

bhūtānāṁ sambabhūva ha

SYNONYMS

saḥ-he (Vasudeva); bibhrat-carried; pauruṣam-pertaining to the Supreme Person; dhāma-the spiritual effulgence; bhrājamānaḥ-illuminating; yathā-as; raviḥ-the sunshine; durāsadaḥ-very difficult even to look at, difficult to understand by sensory perception; ati-durdharṣaḥ-approachable with great difficulty; bhūtānām-of all living entities; sambabhūva-so he became; ha-positively.

While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord's transcendentally illuminating effulgence, and thus he became as bright as the sun. He was therefore very difficult to see or approach through sensory perception. Indeed, he was unapproachable and unperceivable even for such formidable men as Kaṁsa, and not only for Kaṁsa but for all living entities.

The word dhāma is significant. Dhāma refers to the place where the Supreme Personality of Godhead resides. In the beginning of Śrīmad-Bhāgavatam (1.1.1) it is said, dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi. In the abode of the Supreme Personality of Godhead, there is no influence of material energy (dhāmnā svena sadā nirasta-kuhakam). Any place where the Supreme Personality of Godhead is present by His name, form, qualities or paraphernalia immediately becomes a dhāma. For example, we speak of Vṛndāvana-dhāma, Dvārakā-dhāma and Mathurā-dhāma because in these places the name, fame, qualities and paraphernalia of the Supreme Godhead are always present. Similarly, if one is empowered by the Supreme Personality of Godhead to do something, the core of his heart becomes a dhāma, and thus he becomes so extraordinarily powerful that not only his enemies but also people in general are astonished to observe his activities. Because he is unapproachable, his enemies are simply struck with wonder, as explained here by the words durāsado 'tidurdharsaḥ.

The words pauruṣaṁ dhāma have been explained by various ācāryas. Śrī Vīrarāghava Ācārya says that these words refer to the effulgence of the Supreme Personality of Godhead. Vijayadhvaja says that they signify viṣṇu-tejas, and Śukadeva says bhagavat-svarūpa. The Vaiṣṇava-toṣaṇī says that these words indicate the influence of the Supreme Lord's effulgence, and Viśvanātha Cakravartī Ṭhākura says that they signify the appearance of the Supreme Personality of Godhead.

TEXT 18

tato jagan-maṅgalam acyutāṁśaṁ

samāhitaṁ śūra-sutena devī

dadhāra sarvātmakam ātma-bhūtaṁ

kāṣṭhā yathānanda-karaṁ manastaḥ

SYNONYMS

tataḥ-thereafter; jagat-maṅgalam-auspiciousness for all living entities in all the universes of the creation; acyuta-aṁśam-the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions; samāhitam-fully transferred; śūra-sutena-by Vasudeva, the son of Śūrasena; devī-Devakī-devī; dadhāra-carried; sarva-ātmakam-the Supreme Soul of everyone; ātma-bhūtam-the cause of all causes; kāṣṭhā-the east; yathā-just as; ānanda-karam-the blissful (moon); manastaḥ-being placed within the mind.

Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛṣṇa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

As indicated here by the word manastaḥ, the Supreme Personality of Godhead was transferred from the core of Vasudeva's mind or heart to the core of the heart of Devakī. We should note carefully that the Lord was transferred to Devakī not by the ordinary way for a human being, but by dīkṣā, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one's own heart.

The word acyutāṁśam is used because the Supreme Personality of Godhead is Ṣaḍ-aiśvarya-pūrṇa, full in the opulences of wealth, strength, fame, knowledge, beauty and renunciation. The Supreme Godhead is never separated from His personal opulences. As stated in the Brahma-saṁhitā (5.39), rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: the Lord is always situated with all His plenary expansions, such as Rāma, Nṛsiṁha and Varāha. Therefore the word acyutāṁśam is specifically used here, signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as yogīs do. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). Yogīs meditate upon the Supreme person within the mind. For a devotee, however, the Lord is present, and His presence need only be awakened through initiation by a bona fide spiritual master. The Lord did not need to live within the womb of Devakī, for His presence within the core of her heart was sufficient to carry Him. One is here forbidden to think that Kṛṣṇa was begotten by Vasudeva within the womb of Devakī and that she carried the child within her womb.

When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called dhāma. Dhāma refers not only to Kṛṣṇa's form, but to His name, His form, His quality and His paraphernalia. Everything becomes manifest simultaneously.

Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devakī, exactly as the setting sun's rays are transferred to the full moon rising in the east.

Kṛṣṇa, the Supreme Personality of Godhead, entered the body of Devakī from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Kṛṣṇa is there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha and Varāha, are with Him, and they are not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. Devakī became the residence of the Absolute Truth, but because she was within the house of Kaṁsa, she looked just like a suppressed fire, or like misused education. When fire is covered by the walls of a pot or is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appreciated. So Devakī was kept within the prison walls of Kaṁsa's palace, and no one could see her transcendental beauty, which resulted from her conceiving the Supreme Personality of Godhead.

Commenting upon this verse, Śrī Vīrarāghava Ācārya writes, vasudeva-devakī jaṭharayor hṛdayayor bhagavataḥ sambandhaḥ. The Supreme Lord's entrance into the womb of Devakī from the heart of Vasudeva was a heart-to-heart relationship.

TEXT 19

sā devakī sarva-jagan-nivāsa-

nivāsa-bhūtā nitarāṁ na reje

bhojendra-gehe 'gni-śikheva ruddhā

sarasvatī jñāna-khale yathā satī

SYNONYMS

sā devakī-that Devakīdevī; sarva-jagat-nivāsa-of the Supreme Personality of Godhead, the sustainer of all the universes (mat-sthāni sarva-bhūtāni); nivāsa-bhūtā-the womb of Devakī has now become the residence; nitarām-extensively; na-not; reje-became illuminated; bhojendra-gehe-within the limits of the house of Kaṁsa; agni-śikhā iva-like the flames of a fire; ruddhā-covered; sarasvatī-knowledge; jñāna-khale-in a person known as jñāna-khala, one who possesses knowledge but cannot distribute it; yathā-or just as; satī-so being.

Devakī then kept within herself the Supreme Personality of Godhead, the cause of all causes, the foundation of the entire cosmos, but because she was under arrest in the house of Kaṁsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.

In this verse the word jñāna-khala is most significant. Knowledge is meant for distribution. Although there is already much scientific knowledge, whenever scientists or philosophers awaken to a particular type of knowledge, they try to distribute it throughout the world, for otherwise the knowledge gradually dries up and no one benefits from it. India has the knowledge of Bhagavad-gītā, but unfortunately, for some reason or other, this sublime knowledge of the science of God was not distributed throughout the world, although it is meant for all of human society. Therefore Kṛṣṇa Himself appeared as Śrī Caitanya Mahāprabhu and ordered all Indians to take up the cause of distributing the knowledge of Bhagavad-gītā throughout the entire world.

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
āmāra ājñāya guru hañā tāra' ei deśa

"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128) Although India has the sublime knowledge of Bhagavad-gītā, Indians have not done their proper duty of distributing it. Now, therefore, the Kṛṣṇa consciousness movement has been set up to distribute this knowledge as it is, without distortion. Although previously there were attempts to distribute the knowledge of Bhagavad-gītā, these attempts involved distortion and compromise with mundane knowledge. But now the Kṛṣṇa consciousness movement, without mundane compromises, is distributing Bhagavad-gītā as it is, and people are deriving the benefits of awakening to Kṛṣṇa consciousness and becoming devotees of Lord Kṛṣṇa. Therefore the proper distribution of knowledge has begun by which not only will the whole world benefit, but India's glory will be magnified in human society. Kaṁsa tried to arrest Kṛṣṇa consciousness within his house (bhojendra-gehe), with the result that Kaṁsa, with all his opulences, was later vanquished. Similarly, the real knowledge of Bhagavad-gītā was being choked by unscrupulous Indian leaders, with the result that India's culture, and knowledge of the Supreme were being lost. Now, however, because Kṛṣṇa consciousness is spreading, the proper use of Bhagavad-gītā is being attempted.

TEXT 20

tāṁ vīkṣya kaṁsaḥ prabhayājitāntarāṁ

virocayantīṁ bhavanaṁ śuci-smitām

āhaiṣa me prāṇa-haro harir guhāṁ

dhruvaṁ śrito yan na pureyam īdṛśī

SYNONYMS

tām-her (Devakī); vīkṣya-after seeing; kaṁsaḥ-her brother Kaṁsa; prabhayā-with the enhancement of her beauty and influence; ajita-antarām-because of keeping Ajita, the Supreme Personality of Godhead, Viṣṇu, within herself; virocayantīm-illuminating; bhavanam-the whole atmosphere of the house; śuci-smitām-smiling and brilliant; āha-said to himself; eṣaḥ-this (Supreme Person); me-my; prāṇa-haraḥ-who will kill me; hariḥ-Lord Viṣṇu; guhām-within the womb of Devakī; dhruvam-certainly; śritaḥ-has taken shelter; yat-because; na-was not; purā-formerly; iyam-Devakī; īdṛśī-like this.

Because the Supreme Personality of Godhead was within her womb, Devakī illuminated the entire atmosphere in the place where she was confined. Seeing her jubilant, pure and smiling, Kaṁsa thought, "The Supreme Personality of Godhead, Viṣṇu, who is now within her, will kill me. Devakī has never before looked so brilliant and jubilant."

The Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." In this age, at the present moment, there are inordinate discrepancies in the discharge of human duties. Human life is meant for God realization, but unfortunately the materialistic civilization is stressing only the senses of the body, not understanding the living force within the body. As clearly stated in Bhagavad-gītā (dehino 'smin yathā dehe [Bg. 2.13]), within the body is the body's proprietor, the living force, which is more important. But human society has become so fallen that instead of understanding the living force within the body, people have become busy with external things. This is a discrepancy in human duties. Therefore Kṛṣṇa has taken birth or taken shelter within the womb of the Kṛṣṇa consciousness movement. Men of Kaṁsa's class, therefore, are very much afraid and are busy trying to stop this movement, especially in the Western countries. One politician has remarked that the Kṛṣṇa consciousness movement is spreading like an epidemic and that if not checked immediately, within ten years it may capture governmental power. There is, of course, such potency in the Kṛṣṇa consciousness movement. As stated by authorities (Cc. Ādi 17.22), kali-kāle nāma-rūpe kṛṣṇa-avatāra: in this age, Kṛṣṇa has appeared in the Hare Kṛṣṇa mahā-mantra. The Kṛṣṇa consciousness movement is spreading like wildfire all over the world, and it will go on doing so. Men who are like Kaṁsa are very much afraid of the movement's progress and acceptance by the younger generation, but as Kṛṣṇa could not be killed by Kaṁsa, this movement cannot be checked by men of Kaṁsa's class. The movement will go on increasing more and more, provided the leaders of the movement remain firmly Kṛṣṇa conscious by following the regulative principles and the primary activities of chanting the Hare Kṛṣṇa mantra regularly.

TEXT 21

kim adya tasmin karaṇīyam āśu me

yad artha-tantro na vihanti vikramam

striyāḥ svasur gurumatyā vadho 'yaṁ

yaśaḥ śriyaṁ hanty anukālam āyuḥ

SYNONYMS

kim-what; adya-now, immediately; tasmin-in this situation; karaṇīyam-is to be done; āśu-without delay; me-my duty; yat-because; artha-tantraḥ-the Supreme Personality of Godhead, who is always determined to protect the sādhus and kill the asādhus; na-does not; vihanti-give up; vikramam-His prowess; striyāḥ-of a woman; svasuḥ-of my sister; guru-matyāḥ-especially when she is pregnant; vadhaḥ ayam-the killing; yaśaḥ-fame; śriyam-opulence; hanti-will vanquish; anukālam-forever; āyuḥ-and the duration of life.

Kaṁsa thought: What is my duty now? The Supreme Lord, who knows His purpose [paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām Bg. 4.8], will not give up His prowess. Devakī is a woman, she is my sister, and moreover she is now pregnant. If I kill her, my reputation, opulence and duration of life will certainly be vanquished.

According to Vedic principles, a woman, a brāhmaṇa, an old man, a child and a cow should never be killed. It appears that Kaṁsa, although a great enemy of the Supreme Personality of Godhead, was aware of the Vedic culture and conscious of the fact that the soul transmigrates from one body to another and that one suffers in the next life according to the karmas of this life. Therefore he was afraid of killing Devakī, since she was a woman, she was his sister, and she was pregnant. A kṣatriya becomes famous by performing heroic acts. But what would be heroic about killing a woman who, while confined in his custody, was under his shelter? Therefore, he did not want to act drastically by killing Devakī. Kaṁsa's enemy was within Devakī's womb, but killing an enemy in such a nescient state would not be an exhibition of prowess. According to kṣatriya rules, an enemy should be fought face to face and with proper weapons. Then if the enemy is killed, the victor becomes famous. Kaṁsa very conscientiously deliberated upon these facts and therefore refrained from killing Devakī, although he was completely confident that his enemy had already appeared within her womb.

TEXT 22

sa eṣa jīvan khalu sampareto

varteta yo 'tyanta-nṛśaṁsitena

dehe mṛte taṁ manujāḥ śapanti

gantā tamo 'ndhaṁ tanu-mānino dhruvam

SYNONYMS

saḥ-he; eṣaḥ-that jealous person; jīvan-while living; khalu-even; samparetaḥ-is dead; varteta-continues to live; yaḥ-anyone who; atyanta-very much; nṛśaṁsitena-by executing cruel activities; dehe-when the body; mṛte-is finished; tam-him; manujāḥ-all human beings; śapanti-condemn; gantā-he will go; tamaḥ andham-to hellish life; tanu-māninaḥ-of a person in the bodily concept of life; dhruvam-without a doubt.

A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.

Kaṁsa considered that if he killed his sister, while living he would be condemned by everyone, and after death he would go to the darkest region of hellish life because of his cruelty. It is said that a cruel person like a butcher is advised not to live and not to die. While living, a cruel person creates a hellish condition for his next birth, and therefore he should not live; but he is also advised not to die, because after death he must go to the darkest region of hell. Thus in either circumstance he is condemned. Kaṁsa, therefore, having good sense about the science of the soul's transmigration, deliberately refrained from killing Devakī.

In this verse the words gantā tamo 'ndhaṁ tanu-mānino dhruvam are very important and require extensive understanding. Śrīla Jīva Gosvāmī, in his Vaiṣṇava-toṣaṇī-ṭīkā, says: tatra tanu-māninaḥ pāpina iti dehātma-buddhyaiva pāpābhiniveśo bhavati. One who lives in the bodily concept, thinking, "I am this body," involves himself, by the very nature of this conception, in a life of sinful activities. Anyone living in such a conception is to be considered a candidate for hell.

adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
[SB 7.5.30]

One who is in a bodily concept of life has no control over sense gratification. Such a person can do anything sinful to eat, drink, be merry and enjoy a life of sense gratification, not knowing of the soul's transmigration from one body to another. Such a person does whatever he likes, whatever he imagines, and therefore, being subject to the laws of nature, he suffers miserably again and again in different material bodies.

yāvat kriyās tāvad idaṁ mano vai
karmātmakaṁ yena śarīra-bandhaḥ

(Bhāg. 5.5.5)

In the bodily concept of life, a person is karmānubandha, or conditioned by karma, and as long as the mind is absorbed in karma, one must accept a material body. Śarīra-bandha, bondage to the material body, is a source of misery (kleśa-da).

na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
[SB 5.5.4]

Although the body is temporary, it always gives one trouble in many ways, but human civilization is now unfortunately based on tanu-mānī, the bodily concept of life, by which one thinks, "I belong to this nation," "I belong to this group," "I belong to that group," and so on. Each of us has his own ideas, and we are becoming increasingly involved, individually, socially, communally and nationally, in the complexities of karmānubandha, sinful activities. For the maintenance of the body, men are killing so many other bodies and becoming implicated in karmānubandha. Therefore Śrīla Jīva Gosvāmī says that tanu-mānī, those in the bodily concept of life, are pāpī, sinful persons. For such sinful persons, the ultimate destination is the darkest region of hellish life (gantā tamo 'ndham). In particular, a person who wants to maintain his body by killing animals is most sinful and cannot understand the value of spiritual life. In Bhagavad-gītā (16.19–20) the Lord says:

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." A human being is meant to understand the value of human life, which is a boon obtained after many, many births. Therefore one must free oneself from tanu-mānī, the bodily concept of life, and realize the Supreme Personality of Godhead.

TEXT 23

iti ghoratamād bhāvāt

sannivṛttaḥ svayaṁ prabhuḥ

āste pratīkṣaṁs taj-janma

harer vairānubandha-kṛt

SYNONYMS

iti-thus (thinking in the above-mentioned way); ghora-tamāt bhāvāt-from the most ghastly contemplation of how to kill his sister; sannivṛttaḥ-refrained; svayam-personally deliberating; prabhuḥ-one who was in full knowledge (Kaṁsa); āste-remained; pratīkṣan-awaiting the moment; tat-janma-until the birth of Him; hareḥ-of the Supreme Personality of Godhead, Hari; vaira-anubandha-kṛt-determined to continue such enmity.

Śukadeva Gosvāmī said: Deliberating in this way, Kaṁsa, although determined to continue in enmity toward the Supreme Personality of Godhead, refrained from the vicious killing of his sister. He decided to wait until the Lord was born and then do what was needed.

TEXT 24

āsīnaḥ saṁviśaṁs tiṣṭhan

bhuñjānaḥ paryaṭan mahīm

cintayāno hṛṣīkeśam

apaśyat tanmayaṁ jagat

SYNONYMS

āsīnaḥ-while sitting comfortably in his sitting room or on the throne; saṁviśan-or lying on his bed; tiṣṭhan-or staying anywhere; bhuñjānaḥ-while eating; paryaṭan-while walking or moving; mahīm-on the ground, going hither and thither; cintayānaḥ-always inimically thinking of; hṛṣīkeśam-the Supreme Personality of Godhead, the controller of everything; apaśyat-observed; tat-mayam-consisting of Him (Kṛṣṇa), and nothing more; jagat-the entire world.

While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kaṁsa saw only his enemy, the Supreme Lord, Hṛṣīkeśa. In other words, by thinking of his all-pervading enemy, Kaṁsa became unfavorably Kṛṣṇa conscious.

Śrīla Rūpa Gosvāmī has described the finest pattern of devotional service as ānukūlyena kṛṣṇānuśīlanam, or cultivating Kṛṣṇa consciousness favorably. Kaṁsa, of course, was also Kṛṣṇa conscious, but because he regarded Kṛṣṇa as his enemy, even though he was fully absorbed in Kṛṣṇa consciousness, his Kṛṣṇa consciousness was not favorable for his existence. Kṛṣṇa consciousness, favorably cultivated, makes one completely happy, so much so that a Kṛṣṇa conscious person does not consider kaivalya-sukham, or merging into the existence of Kṛṣṇa, to be a great gain. Kaivalyaṁ narakāyate. For a Kṛṣṇa conscious person, even merging into the existence of Kṛṣṇa, or Brahman, as impersonalists aspire to do, is uncomfortable. Kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate. Karmīs hanker to be promoted to the heavenly planets, but a Kṛṣṇa conscious person considers such promotion a will-o'-the-wisp, good for nothing. Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. Yogīs try to control their senses and thus become happy, but a Kṛṣṇa conscious person neglects the methods of yoga. He is unconcerned with the greatest of enemies, the senses, which are compared to snakes. For a Kṛṣṇa conscious person who is cultivating Kṛṣṇa consciousness favorably, the happiness conceived by the karmīs, jñānīs and yogīs is treated as less than a fig. Kaṁsa, however, because of cultivating Kṛṣṇa consciousness in a different way-that is, inimically-was uncomfortable in all the affairs of his life; whether sitting, sleeping, walking or eating, he was always in danger. This is the difference between a devotee and a nondevotee. A nondevotee or atheist also cultivates God consciousness-by trying to avoid God in everything. For example, so-called scientists who want to create life by a combination of chemicals regard the external, material elements as supreme. Such scientists do not like the idea that life is part and parcel of the Supreme Lord. As clearly stated in Bhagavad-gītā (mamaivāṁśo jīva-loke jīva-bhūtaḥ), the living entities do not arise from a combination of material elements, such as earth, water, air and fire, but are separated portions of the Supreme Personality of Godhead. If one can understand the position of the living entity as a separated portion of the Supreme Personality of Godhead, by studying the nature of the living entity one can understand the nature of the Supreme Godhead, since the living entity is a fragmental sample of the Godhead. But because atheists are not interested in God consciousness, they try to be happy by cultivating Kṛṣṇa consciousness in various unfavorable ways.

Although Kaṁsa was always absorbed in thoughts of Hari, the Supreme Personality of Godhead, he was not happy. A devotee, however, whether sitting on a throne or beneath a tree, is always happy. Śrīla Rūpa Gosvāmī resigned from office as a government minister to sit beneath a tree, yet he was happy. Tyaktvā tūrṇam aśeṣa-maṇḍalapati-śreṇīṁ sadā tucchavat (Ṣaḍ-gosvāmy-aṣṭaka 4). He did not care for his comfortable position as minister; he was happy even beneath a tree in Vṛndāvana, favorably serving the Supreme Personality of Godhead. This is the difference between a devotee and a nondevotee. For a nondevotee, the world is full of problems, whereas for a devotee the entire world is full of happiness.

viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

(Caitanya-candrāmṛta 95)

This comfortable position of a devotee can be established by the mercy of Lord Caitanya Mahāprabhu. Yasmin sthito na duḥkhena guruṇāpi vicālyate (Bg. 6.22). Even when a devotee is superficially put into great difficulty, he is never disturbed.

TEXT 25

brahmā bhavaś ca tatraitya

munibhir nāradādibhiḥ

devaiḥ sānucaraiḥ sākaṁ

gīrbhir vṛṣaṇam aiḍayan

SYNONYMS

brahmā-the supreme four-headed demigod; bhavaḥ ca-and Lord Śiva; tatra-there; etya-arriving; munibhiḥ-accompanied by great sages; nārada-ādibhiḥ-by Nārada and others; devaiḥ-and by demigods like Indra, Candra and Varuṇa; sa-anucaraiḥ-with their followers; sākam-all together; gīrbhiḥ-by their transcendental prayers; vṛṣaṇam-the Supreme Personality of Godhead, who can bestow blessings upon everyone; aiḍayan-pleased.

Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada, Devala and Vyāsa and by other demigods like Indra, Candra and Varuṇa, invisibly approached the room of Devakī, where they all joined in offering their respectful obeisances and prayers to please the Supreme Personality of Godhead, who can bestow blessings upon everyone.

Dvau bhūta-sargau loke 'smin daiva āsura eva ca (Padma Purāṇa). There are two classes of men-the daivas and the asuras-and there is a great difference between them. Kaṁsa, being an asura, was always planning how to kill the Supreme Personality of Godhead or His mother, Devakī. Thus he was also Kṛṣṇa conscious. But devotees are Kṛṣṇa conscious favorably (viṣṇu-bhaktaḥ smṛto daivaḥ). Brahmā is so powerful that he is in charge of creating an entire universe, yet he personally came to receive the Supreme Personality of Godhead. Bhava, Lord Śiva, is always jubilant in chanting the holy name of the Lord. And what to speak of Nārada? Nārada-muni, bājāya vīṇā, rādhikā-ramaṇa-nāme. Nārada Muni is always chanting the glories of the Lord, and his engagement is to travel all over the universe and find a devotee or make someone a devotee. Even a hunter was made a devotee by the grace of Nārada. Śrīla Sanātana Gosvāmī, in his Toṣaṇī, says that the word nārada-ādibhiḥ means that Nārada and the demigods were accompanied by other saintly persons, like Sanaka and Sanātana, all of whom came to congratulate or welcome the Supreme Personality of Godhead. Even though Kaṁsa was planning to kill Devakī, he too awaited the arrival of the Supreme Personality of Godhead (pratīkṣaṁs taj janma).

TEXT 26

satya-vrataṁ satya-paraṁ tri-satyaṁ

satyasya yoniṁ nihitaṁ ca satye

satyasya satyam ṛta-satya-netraṁ

satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ

SYNONYMS

satya-vratam-the Personality of Godhead, who never deviates from His vow
The Lord vows:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

(Bg. 4.7).

To honor this vow, the Lord appeared.

*; satya-param-who is the Absolute Truth (as stated in the beginning of Śrīmad-Bhāgavatam, satyaṁ paraṁ dhīmahi); tri-satyam-He is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasya-of all relative truths, which are emanations from the Absolute Truth, Kṛṣṇa; yonim-t;he cause; nihitam-entered*; ca-and; satye-in the factors that create this material world (namely, the five elements-earth, water, fire, air and ether); satyasya-of all that is accepted as the truth; satyam-the Lord is the original truth; ṛta-satya-netram-He is the origin of whatever truth is pleasing (sunetram); satya-ātmakam-everything pertaining to the Lord is truth (sac-cid-ānanda: His body is truth, His knowledge is truth, and His pleasure is truth); tvām-unto you, O Lord; śaraṇam-offering our full surrender; prapannāḥ-we are completely under Your protection.

The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation-creation, maintenance and annihilation-You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.

The demigods or devotees know perfectly well that the Supreme Personality of Godhead is the true substance, whether within this material world or in the spiritual world. Śrīmad-Bhāgavatam begins, therefore, with the words oṁ namo bhagavate vāsudevāya. .. satyaṁ paraṁ dhīmahi. Vāsudeva, Kṛṣṇa, is the paraṁ satyam, the Supreme Truth. The Supreme Truth can be approached or understood by the supreme method, as declared by the Supreme Truth: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (Bg. 18.55). Bhakti, devotional service, is the only way to understand the Absolute Truth. For protection, therefore, the demigods surrender to the Supreme Truth, not to the relative truth. There are persons who worship various demigods, but the Supreme Truth, Kṛṣṇa, declares in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Worship of demigods may be useful for a limited time, but the result is antavat, perishable. This material world is impermanent, the demigods are impermanent, and the benedictions derived from the demigods are also impermanent, whereas the living entity is eternal (nityo nityānāṁ cetanaś cetanānām). Every living entity, therefore, must search for eternal happiness, not temporary happiness. The words satyaṁ paraṁ dhīmahi indicate that one should search for the Absolute Truth, not the relative truth.

While offering prayers to the Supreme Personality of Godhead, Nṛsiṁhadeva, Prahlāda Mahārāja said:

bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ

Generally it is understood that the protectors for a child are his parents, but this is not actually the fact. The real protector is the Supreme Personality of Godhead.

taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām

(Bhāg. 7.9.19)

If neglected by the Supreme Personality of Godhead, a child, despite the presence of his parents, will suffer, and a diseased person, despite all medical help, will die. In this material world, where there is a struggle for existence, men have invented many means for protection, but these are useless if the Supreme Personality of Godhead rejects them. Therefore the demigods purposefully say, satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ: "Real protection can be obtained from You, O Lord, and therefore we surrender unto You,"

The Lord demands that one surrender unto Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]), and He further says:

sakṛd eva prapanno yas
tavāsmīti ca yācate
abhayaṁ sarvadā tasmai
dadāmy etad vrataṁ mama

"If one surrenders unto Me sincerely, saying, 'My Lord, from this day I am fully surrendered unto You,' I always give him protection. That is My vow." (Rāmāyaṇa, Yuddha-kāṇḍa 18.33) The demigods offered their prayers to the Supreme Personality of Godhead because He had now appeared in the womb of His devotee Devakī to protect all the devotees harassed by Kaṁsa and his lieutenants. Thus the Lord acts as satyavrata. The protection given by the Supreme Personality of Godhead cannot be compared to the protection given by the demigods. It is said that Rāvaṇa was a great devotee of Lord Śiva, but when Lord Rāmacandra went to kill him, Lord Śiva could not give him protection.

Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada and followed by many other demigods, had now invisibly appeared in the house of Kaṁsa. They began to pray for the Supreme Personality of Godhead in select prayers which are very pleasing to the devotees and which award fulfillment of devotional desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the Bhagavad-gītā, Kṛṣṇa descends upon this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of Devakī to fulfill this vow. They were very glad that the Lord was appearing to fulfill His mission, and they addressed Him as satyaṁ param, or the Supreme Absolute Truth.

Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth. Relative truth is not truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always, past, present and future. In the material world, everything is being controlled by supreme time, in the course of past, present and future. But before the creation, Kṛṣṇa was existing, and when there is creation, everything is resting in Kṛṣṇa, and when this creation is finished, Kṛṣṇa will remain. Therefore, He is Absolute Truth in all circumstances, If there is any truth within this material world, it emanates from the Supreme Truth, Kṛṣṇa. If there is any opulence within this material world, the cause of the opulence is Kṛṣṇa. If there is any reputation within this material world, the cause of the reputation is Kṛṣṇa. If there is any strength within this material world, the cause of such strength is Kṛṣṇa. If there is any wisdom and education within this material world, the cause of such wisdom and education is Kṛṣṇa. Therefore Kṛṣṇa is the source of all relative truths.

Devotees, therefore, following in the footsteps of Lord Brahmā, pray, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **, worshiping the ādi-puruṣa, the supreme truth, Govinda. Everything, everywhere, is performed in terms of three principles, jñāna-bala-kriyā-knowledge, strength and activity. In every field, if there is not full knowledge, full strength and full activity, an endeavor is never successful. Therefore, if one wants success in everything, one must be backed by these three principles. In the Vedas (Śvetāśvatara Upaniṣad 6.8) there is this statement about the Supreme Personality of Godhead:

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

The Supreme Personality of Godhead does not need to do anything personally, for He has such potencies that anything He wants done will be done perfectly well through the control of material nature (svābhāvikī jñāna-bala-kriyā ca). Similarly, those who are engaged in the service of the Lord are not meant to struggle for existence. The devotees who are fully engaged in spreading the Kṛṣṇa consciousness movement, more than ten thousand men and women all over the world, have no steady or permanent occupation, yet we actually see that they are maintained very opulently. The Lord says in Bhagavad-gītā (9.22):

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

"For those who worship Me with devotion, meditating on My transcendental form, I carry to them what they lack and preserve what they have." The devotees have no anxiety over what will happen next, where they will stay or what they will eat, for everything is maintained and supplied by the Supreme Personality of Godhead, who has promised, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." (Bg. 9.31) From all angles of vision, therefore, in all circumstances, if one fully surrenders unto the Supreme Personality of Godhead, there is no question of one's struggling for existence. In this connection, the commentary by Śrīpāda Madhvācārya, who quotes from the Tantra-bhāgavata, is very meaningful:

sac-chadba uttamaṁ brūyād
ānandantīti vai vadet
yetijñānaṁ samuddiṣṭaṁ
pūrṇānanda-dṛśis tataḥ

attṛtvāc ca tadā dānāt
satyāttya cocyate vibhuḥ

Explaining the words satyasya yonim, Śrīla Viśvanātha Cakravartī Ṭhākura says that Kṛṣṇa is the avatārī, the origin of all incarnations. All incarnations are the Absolute Truth, yet the Supreme Personality of Godhead Kṛṣṇa is the origin of all incarnations. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate (Brahma-saṁhitā 5.46). There may be many lamps, all equal in power, yet there is a first lamp, a second lamp, a third lamp and so on. Similarly, there are many incarnations, who are compared to lamps, but the first lamp, the original Personality of Godhead, is Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

The demigods must offer worship in obedience to the Supreme Personality of Godhead, but one might argue that since the Supreme Godhead was within the womb of Devakī, He was also coming in a material body. Why then should He be worshiped? Why should one make a distinction between an ordinary living entity and the Supreme Personality of Godhead? These questions are answered in the following verses.

TEXT 27

ekāyano 'sau dvi-phalas tri-mūlaś

catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā

sapta-tvag aṣṭa-viṭapo navākṣo

daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ

SYNONYMS

eka-ayanaḥ-the body of an ordinary living being is fully dependent on the material elements; asau-that; dvi-phalaḥ-in this body we are subject to material happiness and distress, which result from karma; tri-mūlaḥ-having three roots, the three modes of nature (goodness, passion and ignorance), upon which the body is created; catuḥ-rasaḥ-four rasas, or tastes; pañca-vidhaḥ-consisting of five senses for acquiring knowledge (the eyes, ears, nose, tongue and touch); ṣaṭ-ātmā-six circumstances (lamentation, illusion, old age, death, hunger and thirst); sapta-tvak-having seven coverings (skin, blood, muscle, fat, bone, marrow and semen); aṣṭa-viṭapaḥ-eight branches (the five gross elements-earth, water, fire, air and ether-and also the mind, intelligence and ego); nava-akṣaḥ-nine holes; daśa-chadī-ten kinds of life air, resembling the leaves of a tree; dvi-khagaḥ-two birds (the individual soul and the Supersoul); hi-indeed; ādi-vṛkṣaḥ -this is the original tree or construction of the material body, whether individual or universal.

The body [the total body and the individual body are of the same composition] may figuratively be called "the original tree." From this tree, which fully depends on the ground of material nature, come two kinds of fruit-the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature-goodness, passion and ignorance. The fruits of bodily happiness have four tastes-religiosity, economic development, sense gratification and liberation-which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements-earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows-the eyes, the ears, the nostrils, the mouth, the rectum and the genitals-and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul.

This material world is composed of five principal elements-earth, water, fire, air and ether-all of which are emanations from Kṛṣṇa. Although materialistic scientists may accept these five primary elements as the cause of the material manifestation, these elements in their gross and subtle states are produced by Kṛṣṇa, whose marginal potency also produces the living entities working within this material world. The Seventh Chapter of Bhagavad-gītā clearly states that the entire cosmic manifestation is a combination of two of Kṛṣṇa's energies-the superior energy and the inferior energy. The living entities are the superior energy, and the inanimate material elements are His inferior energy. In the dormant stage, everything rests in Kṛṣṇa.

Material scientists cannot give such a thorough analysis of the material structure of the body. The analysis of the material scientists concerns itself only with inanimate matter, but this is inadequate because the living entity is completely separate from the material bodily structure. In Bhagavad-gītā (7.5) the Lord says:

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all the living entities who are struggling with material nature and are sustaining the universe." Although the material elements emanate from the Supreme Personality of Godhead, Kṛṣṇa, they are separated elements and are sustained by the living elements.

As indicated by the word dvi-khagaḥ, the living elements within the body resemble two birds in a tree. Kha means "sky," and ga means "one who flies." Thus the word dvi-khagaḥ refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In Bhagavad-gītā (13.3), the Lord says, kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." The kṣetra jña, the owner of the body, is also called the khaga, the living entity. Within the body there are two such kṣetra jñas-the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.

When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (asaṅgo hy ayaṁ puruṣaḥ), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.

Vedic knowledge has been kept imprisoned or concealed, but every human being needs to understand it in truth. The modern civilization of ignorance is simply engaged in analyzing the body, and thus people come to the erroneous conclusion that the living force within the body is generated under certain material conditions. People have no information of the soul, but this verse gives the perfect explanation that there are two living forces (dvi-khaga): the individual soul and the Supersoul. The Supersoul is present in every body (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), whereas the individual soul is situated only in his own body (dehī) and is transmigrating from one body to another.

TEXT 28

tvam eka evāsya sataḥ prasūtis

tvaṁ sannidhānaṁ tvam anugrahaś ca

tvan-māyayā saṁvṛta-cetasas tvāṁ

paśyanti nānā na vipaścito ye

SYNONYMS

tvam-You (O Lord); ekaḥ-being one without a second, You are everything; eva-indeed; asya sataḥ-of this cosmic manifestation now visible; prasūtiḥ-the original source; tvam-Your Lordship; sannidhānam-the conservation of all such energy when everything is annihilated; tvam-Your Lordship; anugrahaḥ ca-and the maintainer; tvat-māyayā-by Your illusory, external energy; saṁvṛta-cetasaḥ-those whose intelligence is covered by such illusory energy; tvām-unto You; paśyanti-observe; nānā-many varieties; na-not; vipaścitaḥ-learned scholars or devotees; ye-who are.

The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees.

Various demigods, beginning from Lord Brahmā, Lord Śiva and even Viṣṇu, are supposed to be the creator, maintainer and annihilator of this material world, but actually they are not. The fact is that everything is the Supreme Personality of Godhead, manifested in varieties of energy. Ekam evādvitīyaṁ brahma. There is no second existence. Those who are truly vipaścit, learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life. premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Brahma-saṁhitā 5.38). Learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Tat te'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). A devotee, therefore, regards distress as a great favor of the Lord because he understands that he is being cleansed of contamination. Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt (Bg. 12.7). The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mṛtyu-saṁsāra, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is vipaścit, or learned. A nondevotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. Sarvaṁ khalv idaṁ brahma. A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. Ekam evādvitīyam. There is only the Lord, who presents Himself in different energies.

Persons who are not in real knowledge think that Brahmā is the creator, Viṣṇu the maintainer and Śiva the annihilator and that the different demigods are intended to fulfill diverse purposes. Thus they create diverse purposes and worship various demigods to have these purposes fulfilled (kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]). A devotee, however, knows that these various demigods are but different parts of the Supreme Personality of Godhead and that these parts need not be worshiped. As the Lord says in Bhagavad-gītā (9.23):

ye 'py anya-devatā bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding." There is no need to worship the demigods, for this is avidhi, not in order. Simply by surrendering oneself at the lotus feet of Kṛṣṇa, one can completely discharge one's duties; there is no need to worship various deities or demigods. These various divinities are observed by the mūḍhas, fools, who are bewildered by the three modes of material nature (tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat). Such fools cannot understand that the real source of everything is the Supreme Personality of Godhead (mohitaṁ nābhijānāti mām ebhyaḥ param avyayam). Not being disturbed by the Lord's various features, one should concentrate upon and worship the Supreme Lord (mām ekaṁ śaraṇaṁ vraja). This should be the guiding principle of one's life.

TEXT 29

bibharṣi rūpāṇy avabodha ātmā

kṣemāya lokasya carācarasya

sattvopapannāni sukhāvahāni

satām abhadrāṇi muhuḥ khalānām

SYNONYMS

bibharṣi-You accept; rūpāṇi-varieties of forms, such as Matsya, Kūrma, Varāha, Rāma and Nṛsiṁha; avabodhaḥ ātmā-in spite of having different incarnations, You remain the Supreme, full of knowledge; kṣemāya-for the benefit of everyone, and especially the devotees; lokasya-of all living entities; cara-acarasya-moving and nonmoving; sattva-upapannāni-all such incarnations are transcendental (śuddha-sattva); sukha-avahāni-full of transcendental bliss; satām-of the devotees; abhadrāṇi-all inauspiciousness or annihilation; muhuḥ-again and again; khalānām-of the nondevotees.

O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing to the pious and religious devotees, but for nondevotees You are the annihilator.

This verse explains why the Supreme Personality of Godhead appears as an incarnation again and again. The incarnations of the Supreme Personality of Godhead all function differently, but their main purpose is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-to protect the devotees and annihilate the miscreants. Yet even though the duṣkṛtīs, or miscreants, are annihilated, this is ultimately good for them.

TEXT 30

tvayy ambujākṣākhila-sattva-dhāmni

samādhināveśita-cetasaike

tvat-pāda-potena mahat-kṛtena

kurvanti govatsa-padaṁ bhavābdhim

SYNONYMS

tvayi-in You; ambuja-akṣa-O lotus-eyed Lord; akhila-sattva-dhāmni-who are the original cause of all existence, from whom everything emanates and in whom all potencies reside; samādhinā-by constant meditation and complete absorption (in thoughts of You, the Supreme Personality of Godhead); āveśita-fully absorbed, fully engaged; cetasā-but by such a mentality; eke-the one process of always thinking of Your lotus feet; tvat-pāda-potena-by boarding such a boat as Your lotus feet; mahat-kṛtena-by that action which is considered the most powerful original existence or which is executed by mahājanas; kurvanti-they make; govatsa-padam-like the hoofprint of a calf; bhava-abdhim-the great ocean of nescience.

O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.

The true mission in life is to cross the ocean of nescience, of repeated birth and death. Those in the darkness of ignorance, however, do not know this mission. Instead, being carried away by the waves of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]), they are undergoing the tribulations of mṛtyu-saṁsāra-vartmani, repeated birth and death. But persons who have achieved knowledge by the association of devotees follow the mahājanas (mahat-kṛtena). Such a person always concentrates his mind upon the lotus feet of the Lord and executes one or more of the nine varieties of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). Simply by this process, one can cross the insurmountable ocean of nescience.

Devotional service is powerful in any form. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane (Bhakti-rasāmṛta-sindhu 1.2.265). According to this verse, Mahārāja Parīkṣit became liberated by fully concentrating his mind on hearing the Lord's holy name, attributes and pastimes. Similarly, Śukadeva Gosvāmī simply glorified the Lord, and by speaking on the subject matters of Kṛṣṇa that constitute the entire Śrīmad-Bhāgavatam, he too was liberated. One may also be liberated simply by sakhya, friendly behavior with the Lord. Such is the power of devotional service, as we learn from the examples set by the Lord's many pure devotees.

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
[SB 6.3.20]

We have to follow in the footsteps of such devotees, for by this one easy process one can cross the great ocean of nescience just as one might cross a small hole created by the hoof of a calf.

Here the Lord is described as ambujākṣa, or lotus-eyed. By seeing the eyes of the Lord, which are compared to lotus flowers, one becomes so satisfied that one does not want to turn his eyes to anything else. Simply by seeing the transcendental form of the Lord, a devotee is at once fully absorbed in the Lord in his heart. This absorption is called samādhi. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). A yogī is fully absorbed in thoughts of the Supreme Personality of Godhead, for he has no other business than to think of the Lord always within the heart. It is also said:

samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām

"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the demon Mura, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is paraṁ padam, or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step." (Bhāg. 10.14.58) This process is recommended here by authorities like Lord Brahmā and Lord Śiva (svayambhūr nāradaḥ śambhuḥ [SB 6.3.20]), and therefore we must take to this process in order to transcend nescience. This is very easy, but we must follow in the footsteps of great personalities, and then success will be possible.

In regard to the word mahat-kṛtena, it is also significant that the process shown by great devotees is not only for them but also for others. If things are made easy, this affords facility for the person who has made them easy and also for others who follow the same principles. The process recommended in this verse for crossing the ocean of nescience is easy not only for the devotee but also for common persons who follow the devotee (mahājano yena gataḥ sa panthāḥ).

TEXT 31

svayaṁ samuttīrya sudustaraṁ dyuman

bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ

bhavat-padāmbhoruha-nāvam atra te

nidhāya yātāḥ sad-anugraho bhavān

SYNONYMS

svayam-personally; samuttīrya-perfectly crossing; su-dustaram-which is very difficult to cross; dyuman-O Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance; bhava-arṇavam-the ocean of nescience; bhīmam-which is extremely fierce; adabhra-sauhṛdāḥ-devotees who are incessantly friendly to the fallen souls; bhavat-pada-ambhoruha-Your lotus feet; nāvam-the boat for crossing; atra-in this world; te-they (the Vaiṣṇavas); nidhāya-leaving behind; yātāḥ-on to the ultimate destination, Vaikuṇṭha; sat-anugrahaḥ-who are always kind and merciful to the devotees; bhavān-You.

O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.

This statement reveals how the merciful ācāryas and the merciful Supreme Personality of Godhead together help the serious devotee who wants to return home, back to Godhead. Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī, said:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(Cc. Madhya 19.151)

One can achieve the seed of bhakti-latā, devotional service, by the mercy of guru and Kṛṣṇa. The duty of the guru is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Kṛṣṇa accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a guru, or ācārya, who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. This makes it easier for the candidate to reach the ultimate destination. The ācārya's duty, therefore, is to find the means by which devotees may render service according to references from śāstra. Rūpa Gosvāmī, for example, in order to help subsequent devotees, published such devotional books as Bhakti-rasāmṛta-sindhu. Thus it is the duty of the ācārya to publish books that will help future candidates take up the method of service and become eligible to return home, back to Godhead, by the mercy of the Lord. In our Kṛṣṇa consciousness movement, this same path is being prescribed and followed. Thus the devotees have been advised to refrain from four sinful activities-illicit sex, intoxication, meat-eating and gambling-and to chant sixteen rounds a day. These are bona fide instructions. Because in the Western countries constant chanting is not possible, one should not artificially imitate Haridāsa Ṭhākura, but should follow this method. Kṛṣṇa will accept a devotee who strictly follows the regulative principles and the method prescribed in the various books and literatures published by the authorities. The ācārya gives the suitable method for crossing the ocean of nescience by accepting the boat of the Lord's lotus feet, and if this method is strictly followed, the followers will ultimately reach the destination, by the grace of the Lord. This method is called ācārya-sampradāya. It is therefore said, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ (Padma Purāṇa). The ācārya-sampradāya is strictly bona fide. Therefore one must accept the ācārya-sampradāya; otherwise one's endeavor will be futile. Śrīla Narottama dāsa Ṭhākura therefore sings:

tāṅdera caraṇa sevi bhakta sane vāsa
janame janame haya, ei abhilāṣa

One must worship the lotus feet of the ācārya and live within the society of devotees. Then one's endeavor to cross over nescience will surely be successful.

TEXT 32

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

SYNONYMS

ye anye-anyone, or all others; aravinda-akṣa-O lotus-eyed one; vimukta-māninaḥ-falsely considering themselves free from the bondage of material contamination; tvayi-unto You; asta-bhāvāt-speculating in various ways but not knowing or desiring more information of Your lotus feet; aviśuddha-buddhayaḥ-whose intelligence is still not purified and who do not know the goal of life; āruhya-even though achieving; kṛcchreṇa-by undergoing severe austerities, penances and hard labor; param padam-the highest position (according to their imagination and speculation); tataḥ-from that position; patanti-they fall; adhaḥ-down into material existence again; anādṛta-neglecting devotion to; yuṣmat-Your; aṅghrayaḥ-lotus feet.

[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

Aside from devotees, there are many others, nondevotees, known as karmīs, jñānīs or yogīs, philanthropists, altruists, politicians, impersonalists and voidists. There are many varieties of nondevotees who have their respective ways of liberation, but simply because they do not know the shelter of the Lord's lotus feet, although they falsely think that they have been liberated and elevated to the highest position, they fall down. As clearly stated by the Lord Himself in Bhagavad-gītā (9.3):

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani

"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." It doesn't matter whether one is a karmī, jñānī, yogī, philanthropist, politician or whatever; if one has no love for the lotus feet of the Lord, one falls down. That is the verdict given by Lord brahma in this verse.

There are persons who advocate accepting any process and who say that whatever process one accepts will lead to the same goal, but that is refuted in this verse, where such persons are referred to as vimukta-māninaḥ, signifying that although they think they have attained the highest perfection, in fact they have not. In the present day, big, big politicians all over the world think that by scheming they can occupy the highest political post, that of president or prime minister, but we actually see that even in this life such big prime ministers, presidents and other politicians, because of being nondevotees, fall down (patanty adhaḥ). To become president or prime minister is not easy; one must work very hard (āruhya kṛcchreṇa) to achieve the post. And even though one may reach his goal, at any moment one may be kicked down by material nature. In human society there have been many instances in which great, exalted politicians have fallen from government and become lost in historical oblivion. The cause of this is aviśuddha-buddhayaḥ: their intelligence is impure. The śāstra says, na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31). One achieves the perfection of life by becoming a devotee of Viṣṇu, but people do not know this. Therefore, as stated in Bhagavad-gītā (12.5), kleśo 'dhikataras teṣām avyaktāsakta-cetasām. Persons who do not ultimately accept the Supreme Personality of Godhead and take to devotional service, but who instead are attached to impersonalism and voidism, must undergo great labor to achieve their goals.

śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye

(Bhāg. 10.14.4)

To achieve understanding, such persons work very hard and undergo severe austerities, but their hard labor and austerities themselves are their only achievement, for they do not actually achieve the real goal of life.

Dhruva Mahārāja at first wanted to achieve the greatest material kingdom and greater material possessions than his father, but when he was actually favored by the Lord, who appeared before him to give him the benediction he desired, Dhruva Mahārāja refused it, saying, svāmin kṛtārtho'smi varaṁ na yāce: "Now I am fully satisfied. I do not want any material benediction." (Hari-bhakti-sudhodaya 7.28) This is the perfection of life. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (Bg. 6.22). If one achieves the shelter of the Lord's lotus feet, one is fully satisfied and does not need to ask for any material benediction.

At night, no one can see a lotus, for lotuses blossom only during the daytime. Therefore the word aravindākṣa is significant. One who is not captivated by the lotus eyes or transcendental form of the Supreme Lord is in darkness, exactly like one who cannot see a lotus. One who has not come to the point of seeing the lotus eyes and transcendental form of Śyāmasundara is a failure. premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Those who are attached to the Supreme Personality of Godhead in love always see the Lord's lotus eyes and lotus feet, whereas others cannot see the Lord's beauty and are therefore classified as anādṛta-yuṣmad-aṅghrayaḥ, or neglectful of the Lord's personal form. Those who neglect the Lord's form are surely failures on every path in life, but if one develops even a little love for the Supreme Personality of Godhead, one is liberated without difficulty (svalpam apy asya dharmasya trāyate mahato bhayāt). Therefore the Supreme Personality of Godhead recommends in Bhagavad-gītā (9.34), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Simply think of Me, become My devotee, worship Me and offer some slight homage to Me." Simply by this process, one is guaranteed to return home, back to Godhead, and thus attain the highest perfection. The Lord further affirms in Bhagavad-gītā (18.54–55):

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me. One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

TEXT 33

tathā na te mādhava tāvakāḥ kvacid

bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ

tvayābhiguptā vicaranti nirbhayā

vināyakānīkapa-mūrdhasu prabho

SYNONYMS

tathā-like them (the nondevotees); na-not; te-they (the devotees); mādhava-O Lord, husband of the goddess of fortune; tāvakāḥ-the followers of the devotional path, the devotees; kvacit-in any circumstances; bhraśyanti-fall down; mārgāt-from the path of devotional service; tvayi-unto You; baddha-sauhṛdāḥ-because of being fully attached to Your lotus feet; tvayā-by You; abhiguptāḥ-always protected from all dangers; vicaranti-they move; nirbhayāḥ-without fear; vināyaka-anīkapa-the enemies who maintain paraphernalia to oppose the bhakti cult; mūrdhasu-on their heads; prabho-O Lord.

O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.

Devotees generally do not fall down, but if circumstantially they do, the Lord, because of their strong attachment to Him, gives them protection in all circumstances. Thus even if devotees fall down, they are still strong enough to traverse the heads of their enemies. We have actually seen that our Kṛṣṇa consciousness movement has many opponents, such as the "deprogrammers," who instituted a strong legal case against the devotees. We thought that this case would take a long time to settle, but because the devotees were protected by the Supreme Personality of Godhead, we unexpectedly won the case in one day. Thus a case that was expected to continue for years was settled in a day because of the protection of the Supreme Personality of Godhead, who has promised in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." In history there are many instances of devotees like Citraketu, Indradyumna and Mahārāja Bharata who circumstantially fell down but were still protected. Mahārāja Bharata, for example, because of his attachment to a deer, thought of the deer at the time of death, and therefore in his next life he became a deer (yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]). Because of protection by the Supreme Personality of Godhead, however, the deer remembered his relationship with the Lord and next took birth in a good brahminical family and performed devotional service (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Similarly, Citraketu fell down and became a demon, Vṛtrāsura, but he too was protected. Thus even if one falls down from the path of bhakti-yoga, one is ultimately saved. If a devotee is strongly situated in devotional service, the Supreme Personality of Godhead has promised to protect him (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). But even if a devotee circumstantially falls down, he is protected by Mādhava.

The word Mādhava is significant. Mā, mother Lakṣmī, the mother of all opulences, is always with the Supreme Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all the opulences of the Lord are ready to help him.

yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama

(Bg. 18.78)

Wherever there is the Supreme Personality of Godhead, Kṛṣṇa, and His devotee Arjuna, Pārtha, there is victory, opulence, extraordinary power and morality. The opulences of a devotee are not a result of karma-kāṇḍa-vicāra. A devotee is always protected by all of the Supreme Lord's opulences, of which no one can deprive him (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]). Thus a devotee cannot be defeated by any opponents. A devotee, therefore, should not deviate knowingly from the path of devotion. The adherent devotee is assured all protection from the Supreme Personality of Godhead.

TEXT 34

sattvaṁ viśuddhaṁ śrayate bhavān sthitau

śarīriṇāṁ śreya-upāyanaṁ vapuḥ

veda-kriyā-yoga-tapaḥ-samādhibhis

tavārhaṇaṁ yena janaḥ samīhate

SYNONYMS

sattvam-existence; viśuddham-transcendental, beyond the three modes of material nature; śrayate-accepts; bhavān-Your Lordship; sthitau-during the maintenance of this material world; śarīriṇām-of all living entities; śreyaḥ-of supreme auspiciousness; upāyanam-for the benefit; vapuḥ-a transcendental form or body; veda-kriyā-by ritualistic ceremonies according to the directions of the Vedas; yoga-by practice of devotion; tapaḥ-by austerities; samādhibhiḥ-by becoming absorbed in transcendental existence; tava-Your; arhaṇam-worship; yena-by such activities; janaḥ-human society; samīhate-offers (its obligation unto You).

O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samādhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

As stated in Bhagavad-gītā (18.3), yajña-dāna-tapaḥ-karma na tyājyam: the Vedic ritualistic ceremonies, charity, austerity and all such prescribed duties are never to be given up. Yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām (18.5): even one who is very much advanced in spiritual realization must still execute the Vedic principles. Even in the lowest stage, the karmīs are advised to work for the sake of the Lord.

yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ

"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." (Bg. 3.9) The words yajñārthāt karmaṇaḥ indicate that while performing all kinds of duties, one should remember that these duties should be performed to satisfy the Supreme Lord (sva-karmaṇā tam abhyarcya). According to Vedic principles, there must be divisions of human society (cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]). There should be brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and everyone should learn to worship the Supreme Personality of Godhead (tam abhyarcya). This is real human society, and without this system we are left with animal society.

The modern activities of human society are described in Śrīmad-Bhāgavatam as the activities of go-khara, cows and asses (sa eva go-kharaḥ [SB 10.84.13]). Everyone is acting in a bodily concept of life involving society, friendship and love for the improvement of economic and political conditions, and thus all activities are enacted in ignorance. The Supreme Personality therefore comes to teach us how to act according to the Vedic principles. In this age of Kali, the Supreme Personality of Godhead appeared as Śrī Caitanya Mahāprabhu and preached that in this age the Vedic activities cannot be systematically performed because people are so fallen. He gave this recommendation from the śāstras:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." The Kṛṣṇa consciousness movement is therefore teaching people all over the world how to chant the Hare Kṛṣṇa mantra, and this has proved very much effective in all places at all times. The Supreme Personality of Godhead appears in order to teach us Vedic principles intended for understanding Him (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). We should always know that when Kṛṣṇa and Lord Caitanya appeared, They appeared in śuddha-sattva bodies. One should not mistake the body of Kṛṣṇa or Caitanya Mahāprabhu to be a material body like ours, for Kṛṣṇa and Caitanya Mahāprabhu appeared as needed for the benefit of the entire human society. Out of causeless mercy, the Lord appears in different ages in His original śuddha-sattva transcendental body to elevate human society to the spiritual platform upon which they can truly benefit. Unfortunately, modern politicians and other leaders stress the bodily comforts of life (yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]) and concentrate on the activities of this ism and that ism, which they describe in different kinds of flowery language. Essentially such activities are the activities of animals (sa eva go-kharaḥ [SB 10.84.13]). We should learn how to act from Bhagavad-gītā, which explains everything for human understanding. Thus we can become happy even in this age of Kali.

TEXT 35

sattvaṁ na ced dhātar idaṁ nijaṁ bhaved

vijñānam ajñāna-bhidāpamārjanam

guṇa-prakāśair anumīyate bhavān

prakāśate yasya ca yena vā guṇaḥ

SYNONYMS

sattvam-śuddha-sattva, transcendental; na-not; cet-if; dhātaḥ-O reservoir of all energies, cause of all causes; idam-this; nijam-personal, spiritual; bhavet-could have been; vijñānam-transcendental knowledge; ajñāna-bhidā-which drives away the ignorance of the material modes; apamārjanam-completely vanquished; guṇa-prakāśaiḥ-by the awakening of such transcendental knowledge; anumīyate-becomes manifested; bhavān-Your Lordship; prakāśate-exhibit; yasya-whose; ca-and; yena-by which; vā-either; guṇaḥ-quality or intelligence.

O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.

It is said, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan

Only by the mercy of the Supreme Personality of Godhead can one understand Him. Those who are in the modes of material nature, although speculating for thousands of years, cannot understand Him. The Lord has innumerable forms (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]), and unless these forms, such as Lord Rāmacandra, Nṛsiṁhadeva, Kṛṣṇa and Balarāma, were transcendental, how could they be worshiped by devotees since time immemorial? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (Bg. 18.55). Devotees who awaken their transcendental nature in the presence of the Lord and who follow the rules and regulations of devotional service can understand Lord Kṛṣṇa, Lord Rāmacandra and other incarnations, who are not of this material world but who come from the spiritual world for the benefit of people in general. If one does not take to this process, one imagines or manufactures some form of God according to material qualities and can never awaken a real understanding of the Supreme Personality of Godhead. The words bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ signify that unless one worships the Lord according to the regulative devotional principles, one cannot awaken the transcendental nature. Deity worship, even in the absence of the Supreme Personality of Godhead, awakens the transcendental nature of the devotee, who thus becomes increasingly attached to the Lord's lotus feet.

The appearance of Kṛṣṇa is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the Brahma-saṁhitā it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same Brahma-saṁhitā, that is contradicted; although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in the Śrīmad-Bhāgavatam are vijñānam ajñāna-bhidāpamārjanam. Vijñāna means transcendental knowledge of the Supreme Personality; vijñāna is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession as Brahmā presents the knowledge of Kṛṣṇa in the Brahma-saṁhitā. Brahma-saṁhitā is vijñāna as realized by Brahmā's transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode. Ajñāna-bhidā means "that which can match all kinds of speculation." In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations. But the presentation of Kṛṣṇa in the Brahma-saṁhitā is vijñāna-scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Śrī Kṛṣṇa's form, Śrī Kṛṣṇa's flute, Kṛṣṇa's color-everything is reality. Here it is said that this vijñānam is always defeating all kinds of speculative knowledge. "Therefore," the demigods prayed, "without Your appearing as Kṛṣṇa, as You are, neither ajñāna-bhidā (the nescience of speculative knowledge) nor vijñānam would be realized. Ajñāna-bhidāpamārjanam-by Your appearance the speculative knowledge of ignorance will be vanquished, and the real, experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is."

The highest blunder committed by the impersonalist is to think that when the incarnation of God comes, He accepts a form of matter in the mode of goodness. Actually the form of Kṛṣṇa or Nārāyaṇa is transcendental to any material idea. Even the greatest impersonalist, Śaṅkarācārya, has admitted, nārāyaṇaḥ paro 'vyaktāt: the material creation is caused by the avyakta, the impersonal manifestation of matter or the nonphenomenal total reservoir of matter, and Kṛṣṇa is transcendental to that material conception. This is expressed in the Śrīmad-Bhāgavatam as śuddha-sattva, or transcendental. The Lord does not belong to the material mode of goodness, for He is above the position of material goodness. He belongs to the transcendental, eternal status of bliss and knowledge.

"Dear Lord," the demigods prayed, "when You appear in Your different incarnations, You take different names and forms according to different situations. Lord Kṛṣṇa is Your name because You are all-attractive; You are called Śyāmasundara because of Your transcendental beauty. Śyāma means blackish, yet they say that You are more beautiful than thousands of cupids. Kandarpa-koṭi-kamanīya. Although You appear in a color which is compared to that of a blackish cloud, You are the transcendental Absolute, and therefore Your beauty is many, many times more attractive than the delicate body of Cupid. Sometimes You are called Giridhārī because You lifted the hill known as Govardhana. You are sometimes called Nanda-nandana or Vāsudeva or Devakī-nandana because You appear as the son of Mahārāja Nanda or Devakī or Vasudeva. Impersonalists think that Your many names or forms are according to a particular type of work and quality because they accept You from the position of a material observer.

"Our dear Lord, the way of understanding is not to study Your absolute nature, form and activities by mental speculation. One must engage himself in devotional service; then one can understand Your absolute nature and Your transcendental form, name and quality. Actually, only a person who has a little taste for the service of Your lotus feet can understand Your transcendental nature or form and quality. Others may go on speculating for millions of years, but it is not possible for them to understand even a single part of Your actual position." In other words, the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the nondevotees because there is a curtain of yogamāyā which covers Kṛṣṇa's actual features. As confirmed in the Bhagavad-gītā (7.25), nāhaṁ prakāśaḥ sarvasya. The Lord says, "I am not exposed to anyone and everyone." When Kṛṣṇa came, He was actually present on the battlefield of Kurukṣetra, and everyone saw Him. But not everyone could understand that He was the Supreme Personality of Godhead. Still, everyone who died in His presence attained complete liberation from material bondage and was transferred to the spiritual world.

Because foolish mūḍhas do not awaken their spiritual nature, they do not understand Kṛṣṇa or Rāma (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). Even big academic scholars, not considering the endeavors of the ācāryas who have recommended devotional service in many elaborate commentaries and notes, think that Kṛṣṇa is fictitious. This is due to a lack of transcendental knowledge and a failure to awaken Kṛṣṇa consciousness. One should have the common sense to ask why, if Kṛṣṇa or Rāma were fictitious, stalwart scholars like Śrīdhara Svāmī, Rūpa Gosvāmī, Sanātana Gosvāmī, Vīrarāghava, Vijayadhvaja, Vallabhācārya and many other recognized ācāryas would have spent so much time to write about Kṛṣṇa in notes and commentaries on Śrīmad-Bhāgavatam.

TEXT 36

na nāma-rūpe guṇa-janma-karmabhir

nirūpitavye tava tasya sākṣiṇaḥ

mano-vacobhyām anumeya-vartmano

deva kriyāyāṁ pratiyanty athāpi hi

SYNONYMS

na-not; nāma-rūpe-the name and form; guṇa-with attributes; janma-appearance; karmabhiḥ-activities or pastimes; nirūpitavye-are not able to be ascertained; tava-Your; tasya-of Him; sākṣiṇaḥ-who is the direct observer; manaḥ-of the mind; vacobhyām-words; anumeya-hypothesis; vartmanaḥ-the path; deva-O Lord; kriyāyām-in devotional activities; pratiyanti-they realize; atha api-still; hi-indeed (You can be realized by the devotees).

O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.

As stated in the Padma Purāṇa:

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[BRS.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ

"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]

"One cannot understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." Since Kṛṣṇa and His transcendental name, form and activities are all of a transcendental nature, ordinary persons or those who are only slightly advanced cannot understand them. Even big scholars who are nondevotees think that Kṛṣṇa is fictitious. Yet although so-called scholars and commentators do not believe that Kṛṣṇa was factually a historical person whose presence on the Battlefield of Kurukṣetra is recorded in the history of Mahābhārata, they feel compelled to write commentaries on Bhagavad-gītā and other historical records. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: Kṛṣṇa's transcendental name, form, attributes and activities can be revealed only when one engages in His service in full consciousness. This confirms Kṛṣṇa's own words in Bhagavad-gītā (18.55):

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

"One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." Only by sevonmukha, by engaging oneself in the Lord's service, can one realize the name, form and qualities of the Supreme Personality of Godhead.

"O Lord," the demigods say, "the impersonalists, who are nondevotees, cannot understand that Your name is identical with Your form." Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting, "Mango, mango, mango." But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and realizes that he is always in Kṛṣṇa's company.

For persons who are not very advanced in absolute knowledge of the Supreme, Lord Kṛṣṇa exhibits His transcendental pastimes. They can simply think of the pastimes of the Lord and get the full benefit. Since there is no difference between the transcendental name and form of the Lord, there is no difference between the transcendental pastimes and the form of the Lord. For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote Mahābhārata. In the Mahābhārata, Kṛṣṇa is present in His different activities. Mahābhārata is history, and simply by studying, hearing, and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.

The pure devotees, who are always absorbed in the thought of the transcendental lotus feet of Kṛṣṇa and who are always engaged in devotional service in full Kṛṣṇa consciousness, are never to be considered to be in the material world. Śrīla Rūpa Gosvāmī has explained that those who are always engaged in Kṛṣṇa consciousness by body, mind and activities are to be considered liberated even within this body. This is also confirmed in the Bhagavad-gītā: those who are engaged in the devotional service of the Lord have already transcended the material position.

Kṛṣṇa appears in order to give a chance to both the devotees and the nondevotees for realization of the ultimate goal of life. The devotees get the direct chance to see Him and worship Him. Those who are not on that platform get the chance to become acquainted with His activities and thus become elevated to the same position.

The Brahma-saṁhitā (5.38) says:

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Although Kṛṣṇa's transcendental form is presented as black, devotees who are in love with the Supreme Personality of Godhead appreciate the Lord as Śyāmasundara, having a very beautiful blackish form. The Lord's form is so beautiful that the Brahma-saṁhitā (5.30) also states:

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles the color of a fresh black cloud, although His bodily features are more beautiful than millions of Cupids." This beauty of the Supreme Lord can be seen by devotees who are in love with Him, devotees whose eyes are anointed with love of Godhead (premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]).

The Lord is also known as Giridhārī or Girivara-dhārī. Because Kṛṣṇa, for the sake of His devotees, lifted Govardhana Hill, the devotees appreciate the Lord's inconceivable strength; but nondevotees, in spite of directly perceiving the Lord's inconceivable strength and power, regard the Lord's activities as fictitious. This is the difference between a devotee and a nondevotee. Nondevotees cannot give any nomenclature for the Supreme Personality of Godhead, yet the Lord is known as Śyāmasundara and Giridhārī. Similarly, the Lord is known as Devakī-nandana and Yaśodā-nandana because He accepted the role of son for mother Devakī and mother Yaśodā, and He is known as Gopāla because He enjoyed the sport of maintaining the cows and calves. Therefore, although He has no mundane name, He is addressed by devotees as Devakī-nandana, Yaśodā-nandana, Gopāla and Śyāmasundara. These are all transcendental names that only devotees can appreciate and nondevotees cannot.

The history of Kṛṣṇa the person has been openly seen by everyone, yet only those who are in love with the Supreme Personality of Godhead can appreciate this history, whereas nondevotees, who have not developed their loving qualities, think that the activities, form and attributes of the Supreme Personality of Godhead are fictitious. Therefore this verse explains, na nāma-rūpe guṇa janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ. In this connection, Śrīla Viśvanātha Cakravartī Ṭhākura has given the example that persons suffering from jaundice cannot taste the sweetness of sugar candy, although everyone knows that sugar candy is sweet. Similarly, because of the material disease, nondevotees cannot understand the transcendental name, form, attributes and activities of the Supreme Personality of Godhead, although they actually see the Lord's activities, either through authority or through history. The Purāṇas are old, authentic histories, but nondevotees cannot understand them, especially Śrīmad-Bhāgavatam, which is the essence of Vedic knowledge. Nondevotees cannot understand even the preliminary study of transcendental knowledge, Bhagavad-gītā. They simply speculate and present commentaries with absurd distortions. In conclusion, unless one elevates himself to the transcendental platform by practicing bhakti-yoga, one cannot understand the Supreme Personality of Godhead or His name, form, attributes or activities. But if by chance, by the association of devotees, one can actually understand the Lord and His features, one immediately becomes a liberated person. As the Lord says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

Śrīla Rūpa Gosvāmī has therefore said that by affection and love for the Supreme Personality of Godhead, devotees can express their mind to Him with their words. Others, however, cannot do this, as confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]).

TEXT 37

śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan

nāmāni rūpāṇi ca maṅgalāni te

kriyāsu yas tvac-caraṇāravindayor

āviṣṭa-cetā na bhavāya kalpate

SYNONYMS

śṛṇvan-constantly hearing about the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ); gṛṇan-chanting or reciting (the holy name of the Lord and His activities); saṁsmarayan-remembering (constantly thinking of the Lord's lotus feet and His form); ca-and; cintayan-contemplating (the transcendental activities of the Lord); nāmāni-His transcendental names; rūpāṇi-His transcendental forms; ca-also; maṅgalāni-which are all transcendental and therefore auspicious; te-of Your Lordship; kriyāsu-in being engaged in the devotional service; yaḥ-he who; tvat-caraṇa-aravindayoḥ-at Your lotus feet; āviṣṭa-cetāḥ-the devotee who is completely absorbed (in such activities); na-not; bhavāya-for the material platform; kalpate-is fit.

Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.

How bhakti-yoga can be practiced is explained in this verse. Śrīla Rūpa Gosvāmī has said that anyone who has dedicated his life to the service of the Lord (īhā yasya harer dāsye) by his activities, his mind and his words (karmaṇā manasā girā) may stay in any condition of life (nikhilāsv apy avasthāsu) and yet is no longer actually conditioned but is liberated (jīvan-muktaḥ sa ucyate). Even though such a devotee is in a material body, he has nothing to do with this body, for he is transcendentally situated. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati: because a devotee is engaged in transcendental activities, he is not afraid of being materially embodied. (Bhāg. 6.17.28) Illustrating this liberated position, Śrī Caitanya Mahāprabhu prayed, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "All I want is Your causeless devotional service in My life, birth after birth." (Śikṣāṣṭaka 4) Even if a devotee, by the supreme will of the Lord, takes birth in this material world, he continues his devotional service. When King Bharata made a mistake and in his next life became a deer, his devotional service did not stop, although some slight chastisement was given to him because of his negligence. Nārada Muni says that even if one falls from the platform of devotional service, he is not lost, whereas nondevotees are lost entirely because they are not engaged in service. Bhagavad-gītā (9.14) therefore recommends that one always engage at least in chanting the Hare Kṛṣṇa mahā-mantra:

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion."

One should not give up the process of devotional service, which is performed in nine different ways (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, etc. [SB 7.5.23]). The most important process is hearing (śravaṇam) from the guru, sādhu and śāstra-the spiritual master, the saintly ācāryas and the Vedic literature. Sādhu-śāstra-guru-vākya, cittete kariyā aikya. We should not hear the commentaries and explanations of nondevotees, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the Padma Purāṇa:

avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ

We should strictly follow this injunction and never try to hear from Māyāvādīs, impersonalists, voidists, politicians or so-called scholars. Strictly avoiding such inauspicious association, we should simply hear from pure devotees. Śrīla Rūpa Gosvāmī therefore recommends, śrī-guru-padāśrayaḥ: one must seek shelter at the lotus feet of a pure devotee who can be one's guru. Caitanya Mahāprabhu advises that a guru is one who strictly follows the instructions of Bhagavad-gītā: yare dekha, tare kaha, 'kṛṣṇa'-upadeśa (Cc. Madhya 7.128). A juggler, a magician or one who speaks nonsense as an academic career is not a guru. Rather, a guru is one who presents Bhagavad-gītā, Kṛṣṇa's instructions, as it is. Śravaṇa is very important; one must hear from the Vaiṣṇava sādhu, guru and śāstra.

The word kriyāsu, meaning "by manual labor" or "by work," is important in this verse. One should engage in practical service to the Lord. In our Kṛṣṇa consciousness movement, all our activities are concentrated upon distributing Kṛṣṇa literature. This is very important. One may approach any person and induce him to read Kṛṣṇa literature so that in the future he also may become a devotee. Such activities are recommended in this verse. Kriyāsu yas tvac-caraṇāravindayoḥ. Such activities will always remind the devotees of the Lord's lotus feet. By fully concentrating on distributing books for Kṛṣṇa, one is fully absorbed in Kṛṣṇa. This is samādhi.

TEXT 38

diṣṭyā hare 'syā bhavataḥ pado bhuvo

bhāro 'panītas tava janmaneśituḥ

diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair

drakṣyāma gāṁ dyāṁ ca tavānukampitām

SYNONYMS

diṣṭyā-by fortune; hare-O Lord; asyāḥ-of this (world); bhavataḥ-of Your Lordship; padaḥ-of the place; bhuvaḥ-on this earth; bhāraḥ-the burden created by the demons; apanītaḥ-now removed; tava-of Your Lordship; janmanā-by appearance as an incarnation; īśituḥ-You, the controller of everything; diṣṭyā-and by fortune; aṅkitām-marked; tvat-padakaiḥ-by Your lotus feet; su-śobhanaiḥ-which are transcendentally decorated with the marks of conchshell, disc, lotus and club; drakṣyāma-we shall surely observe; gām-upon this earth; dyām ca-in heaven also; tava anukampitām-due to Your causeless mercy upon us.

O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club and disc that adorn Your lotus feet.

The soles of the Lord's lotus feet are marked with śaṅkha-cakra-gadā-padma-conchshell, disc, club and lotus-and also by a flag and a thunderbolt. When Kṛṣṇa walks on this earth or in the heavenly planets, these marks are visible wherever He goes. Vṛndāvana-dhāma is a transcendental place because of Kṛṣṇa's walking on this land frequently. The inhabitants of Vṛndāvana were fortunate to see these marks here and there. When Akrūra went to Vṛndāvana to take Kṛṣṇa and Balarāma away to the festival arranged by Kaṁsa, upon seeing the marks of the Lord's lotus feet on the ground of Vṛndāvana, he fell down and began to groan. These marks are visible to devotees who receive the causeless mercy of the Supreme Personality of Godhead (tavānukampitām). The demigods were jubilant not only because the appearance of the Supreme Lord would do away with the burdensome demons, but also because they would be able to see upon the ground the transcendental marks from the soles of the Lord's lotus feet. The gopīs always thought of the Lord's lotus feet when He was walking in the pasturing grounds, and, as described in the previous verse, simply by thinking of the Lord's lotus feet, the gopīs were fully absorbed in transcendence (āviṣṭa-cetā na bhavāya kalpate). Like the gopīs, one who is always absorbed in thought of the Lord is beyond the material platform and will not remain in this material world. It is our duty, therefore, always to hear, chant and think about the Lord's lotus feet, as actually done by Vaiṣṇavas who have decided to live in Vṛndāvana always and think of the Lord's lotus feet twenty-four hours a day.

TEXT 39

na te 'bhavasyeśa bhavasya kāraṇaṁ

vinā vinodaṁ bata tarkayāmahe

bhavo nirodhaḥ sthitir apy avidyayā

kṛtā yatas tvayy abhayāśrayātmani

SYNONYMS

na-not; te-of Your Lordship; abhavasya-of whom there is no birth, death or maintenance as for an ordinary being; īśa-O Supreme Lord; bhavasya-of Your appearance, Your birth; kāraṇam-the cause; vinā-without; vinodam-the pastimes (despite what is said, You are not forced to come to this world by any cause); bata-however; tarkayāmahe-we cannot argue (but must simply understand that these are Your pastimes); bhavaḥ-birth; nirodhaḥ-death; sthitiḥ-maintenance; api-also; avidyayā-by the external, illusory energy; kṛtāḥ-done; yataḥ-because; tvayi-unto You; abhaya-āśraya-O fearless shelter of all; ātmani-of the ordinary living entity.

O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.

As stated in Bhagavad-gītā (15.7), mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are parts and parcels of the Supreme Lord, and thus they are qualitatively one with the Lord. We can understand that when the Supreme Lord appears or disappears as an incarnation, there is no other cause than His pleasure potency. We cannot force the Supreme Personality of Godhead to appear. As He says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." When there is a need to diminish a burden created by the demons, the Supreme Godhead can do it in many ways because He has multifarious energies. There is no need for Him to come as an incarnation, since He is not forced to do anything like ordinary living entities. The living entities come to this material world in the spirit of enjoyment, but because they want to enjoy without Kṛṣṇa (kṛṣṇa-bahirmukha haiyā bhoja-vāñchā kare), they suffer birth, death, old age and disease under the control of the illusory energy. When the Supreme Personality of Godhead appears, however, no such causes are involved; His descent is an act of His pleasure potency. We should always remember this distinction between the Lord and the ordinary living entity and not uselessly argue that the Lord cannot come. There are philosophers who do not believe in the Lord's incarnation and who ask, "Why should the Supreme Lord come?" But the answer is, "Why should He not come? Why should He be controlled by the desire of the living entity?" The Lord is free to do whatever He likes. Therefore this verse says, vinā vinodaṁ bata tarkayāmahe. It is only for His pleasure that He comes although He does not need to come.

When the living entities come to this world for material enjoyment, they are entangled in karma and karma-phala by the Lord's illusory energy. But if one seeks shelter at the Lord's lotus feet, one is again situated in his original, liberated state. As stated here, kṛtā yatas tvayy abhayāśrayātmani: one who seeks shelter at the lotus feet of the Lord is always fearless. Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kṛṣṇa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord's lotus feet. This shelter is described as abhaya, or fearless. Since Kṛṣṇa is not subject to birth, death, old age or disease, and since we are part and parcel of Kṛṣṇa, we also are not subject to birth, death, old age and disease, but we have become subject to these illusory problems because of our forgetfulness of Kṛṣṇa and our position as His eternal servants (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]). Therefore, if we practice devotional service by always thinking of the Lord, always glorifying Him and always chanting about Him, as described in text 37 (śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan), we will be reinstated in our original, constitutional position and thus be saved. The demigods, therefore, encouraged Devakī not to fear Kaṁsa, but to think of the Supreme Personality of Godhead, who was already within her womb.

TEXT 40

matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-

rājanya-vipra-vibudheṣu kṛtāvatāraḥ

tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa

bhāraṁ bhuvo hara yadūttama vandanaṁ te

SYNONYMS

matsya-the fish incarnation; aśva-the horse incarnation; kacchapa-the tortoise incarnation; nṛsiṁha-the Narasiṁha incarnation; varāha-the Varāha incarnation; haṁsa-the swan incarnation; rājanya-incarnations as Lord Rāmacandra and other kṣatriyas; vipra-incarnations as brāhmaṇas like Vāmanadeva; vibudheṣu-among the demigods; kṛta-avatāraḥ-appeared as incarnations; tvam-Your Lordship; pāsi-please save; naḥ-us; tri-bhuvanam ca-and the three worlds; yathā-as well as; adhunā-now; īśa-O Supreme Lord; bhāram-burden; bhuvaḥ-of the earth; hara-please diminish; yadu-uttama-O Lord Kṛṣṇa, best of the Yadus; vandanam te-we offer our prayers unto You.

O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁhadeva, a boar, a swan, Lord Rāmacandra, Paraśurāma and, among the demigods, Vāmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Kṛṣṇa, best of the Yadus, we respectfully offer our obeisances unto You.

In every incarnation, the Supreme Personality of Godhead has a particular mission to execute, and this was true in His appearance as the son of Devakī in the family of the Yadus. Thus all the demigods offered their prayers to the Lord, bowing down before Him, and requested the Lord to do the needful. We cannot order the Supreme Personality of Godhead to do anything for us. We can simply offer Him our obeisances, as advised in Bhagavad-gītā (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]), and pray to Him for annihilation of dangers.

TEXT 41

diṣṭyāmba te kukṣi-gataḥ paraḥ pumān

aṁśena sākṣād bhagavān bhavāya naḥ

mābhūd bhayaṁ bhoja-pater mumūrṣor

goptā yadūnāṁ bhavitā tavātmajaḥ

SYNONYMS

diṣṭyā-by fortune; amba-O mother; te-your; kukṣi-gataḥ-in the womb; paraḥ-the Supreme; pumān-Personality of Godhead; aṁśena-with all His energies, His parts and parcels; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; bhavāya-for the auspiciousness; naḥ-of all of us; mā abhūt-never be; bhayam-fearful; bhoja-pateḥ-from Kaṁsa, King of the Bhoja dynasty; mumūrṣoḥ-who has decided to be killed by the Lord; goptā-the protector; yadūnām-of the Yadu dynasty; bhavitā-will become; tava ātmajaḥ-your son.

O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.

The words paraḥ pumān aṁśena signify that Kṛṣṇa is the original Supreme Personality of Godhead. This is the verdict of the śāstra (kṛṣṇas tu bhagavān svayam). Thus the demigods assured Devakī, "Your son is the Supreme Personality of Godhead, and He is appearing with Baladeva, His plenary portion. He will give you all protection and kill Kaṁsa, who has decided to continue his enmity toward the Lord and thus be killed by Him."

TEXT 42

śrī-śuka uvāca

ity abhiṣṭūya puruṣaṁ

yad-rūpam anidaṁ yathā

brahmeśānau purodhāya

devāḥ pratiyayur divam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-in this way; abhiṣṭūya-offering prayers; puruṣam-unto the Supreme Personality; yat-rūpam-whose form; anidam-transcendental; yathā-as; brahma-Lord Brahmā; īśānau-and Lord Śiva; purodhāya-keeping them in front; devāḥ-all the demigods; pratiyayuḥ-returned; divam-to their heavenly homes.

After thus offering prayers to the Supreme Personality of Godhead, Lord Viṣṇu, the Transcendence, all the demigods, with Lord Brahmā and Lord Śiva before them, returned to their homes in the heavenly planets.

It is said:

adyāpiha caitanya ei saba līlā kare
yāṅ'ra bhāgye thāke, se dekhaye nirantare

(Caitanya-bhāgavata, Madhya 23.513)

The incarnations of the Supreme Personality of Godhead appear continuously, like the waves of a river or an ocean. There is no limit to the Lord's incarnations, but they can be perceived only by devotees who are fortunate. The devatās, the demigods, fortunately understood the incarnation of the Supreme Personality of Godhead, and thus they offered their prayers. Then Lord Śiva and Lord Brahmā led the demigods in returning to their homes.

The word kukṣi-gataḥ, meaning "within the womb of Devakī," has been discussed by Śrī Jīva Gosvāmī in his Krama-sandarbha commentary. Since it was said at first that Kṛṣṇa was present within the heart of Vasudeva and was transferred to the heart of Devakī, Śrī Jīva Gosvāmī writes, how is it that Kṛṣṇa was now in the womb? He replies that there is no contradiction. From the heart the Lord can go to the womb, or from the womb He can go to the heart. Indeed, He can go or stay anywhere. As confirmed in the Brahma-saṁhitā (5.35), aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. The Lord can stay wherever He likes. Devakī, therefore, in accordance with the desire of her former life, now had the opportunity to seek the benediction of having the Supreme Personality of Godhead as her son, Devakī-nandana.

Thus end the Bhaktivedanta purports of the Tenth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Prayers by the Demigods for Lord Kṛṣṇa in the Womb."

Chapter Three

The Birth of Lord Kṛṣṇa

As described in this chapter, the Supreme Personality of Godhead, Kṛṣṇa, Hari in His original form, appeared as Viṣṇu so that His father and mother could understand that their son was the Supreme Personality of Godhead. Because they were afraid of Kaṁsa, when the Lord appeared as an ordinary child they took Him to Gokula, the home of Nanda Mahārāja.

Mother Devakī, being fully transcendental, sac-cid-ānanda, does not belong to this material world. Thus the Supreme Personality of Godhead appeared with four hands, as if born from her womb. Upon seeing the Lord in that Viṣṇu form, Vasudeva was struck with wonder, and in transcendental happiness he and Devakī mentally gave ten thousand cows in charity to the brāhmaṇas. Vasudeva then offered prayers to the Lord, addressing Him as the Supreme Person, Parabrahman, the Supersoul, who is beyond duality and who is internally and externally all-pervading. The Lord, the cause of all causes, is beyond material existence, although He is the creator of this material world. When He enters this world as Paramātmā, He is all-pervading (aṇḍāntara-stha-paramāṇu-cayāntara-stham), yet He is transcendentally situated. For the creation, maintenance and annihilation of this material world, the Lord appears as the guṇa-avatāras-Brahmā, Viṣṇu and Maheśvara. Thus Vasudeva offered prayers full of meaning to the Supreme Personality of Godhead. Devakī followed her husband by offering prayers describing the transcendental nature of the Lord. Fearing Kaṁsa and desiring that the Lord not be understood by atheistic and materialistic nondevotees, she prayed that the Lord withdraw His transcendental four-armed form and appear like an ordinary child with two hands.

The Lord reminded Vasudeva and Devakī of two other incarnations in which He had appeared as their son. He had appeared as Pṛśnigarbha and Vāmanadeva, and now this was the third time He was appearing as the son of Devakī to fulfill their desire. The Lord then decided to leave the residence of Vasudeva and Devakī, in the prison house of Kaṁsa, and at this very time, Yogamāyā took birth as the daughter of Yaśodā. By the arrangement of Yogamāyā, Vasudeva was able to leave the prison house and save the child from the hands of Kaṁsa. When Vasudeva brought Kṛṣṇa to the house of Nanda Mahārāja, he saw that by Yogamāyā's arrangement, Yaśodā, as well as everyone else, was deeply asleep. Thus he exchanged the babies, taking Yogamāyā from Yaśodā's lap and placing Kṛṣṇa there instead. Then Vasudeva returned to his own place, having taken Yogamāyā as his daughter. He placed Yogamāyā on Devakī's bed and prepared to be a prisoner as before. In Gokula, Yaśodā could not understand whether she had given birth to a male or a female child.

TEXTS 1–5

śrī-śuka uvāca

atha sarva-guṇopetaḥ

kālaḥ parama-śobhanaḥ

yarhy evājana-janmarkṣaṁ

śāntarkṣa-graha-tārakam

diśaḥ prasedur gaganaṁ

nirmaloḍu-gaṇodayam

mahī maṅgala-bhūyiṣṭha-

pura-grāma-vrajākarā

nadyaḥ prasanna-salilā

hradā jalaruha-śriyaḥ

dvijāli-kula-sannāda-

stavakā vana-rājayaḥ

vavau vāyuḥ sukha-sparśaḥ

puṇya-gandhavahaḥ śuciḥ

agnayaś ca dvijātīnāṁ

śāntās tatra samindhata

manāṁsy āsan prasannāni

sādhūnām asura-druhām

jāyamāne 'jane tasmin

nedur dundubhayaḥ samam

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-on the occasion of the Lord's appearance; sarva-all around; guṇa-upetaḥ-endowed with material attributes or facilities; kālaḥ-a favorable time; parama-śobhanaḥ-all-auspicious and very favorable from all points of view; yarhi-when; eva-certainly; ajana janma-ṛkṣam-the constellation of stars known as Rohiṇī; śānta-ṛkṣa-none of the constellations were fierce (all of them were peaceful); graha-tārakam-and the planets and stars like Aśvinī; diśaḥ-all directions; praseduḥ-appeared very auspicious and peaceful; gaganam-all of outer space or the sky; nirmala-uḍu-gaṇa-udayam-in which all the auspicious stars were visible (in the upper strata of the universe); mahī-the earth; maṅgala-bhūyiṣṭha-pura-grāma-vraja-ākarāḥ-whose many cities, towns, pasturing grounds and mines became auspicious and very neat and clean; nadyaḥ-the rivers; prasanna-salilāḥ-the waters became clear; hradāḥ-the lakes or large reservoirs of water; jalaruha-śriyaḥ-appeared very beautiful because of blooming lotuses all around; dvija-ali-kula-sannāda-stavakāḥ-the birds, especially the cuckoos, and swarms of bees began to chant in sweet voices, as if praying to the Supreme Personality of Godhead; vana-rājayaḥ-the green trees and plants were also very pleasing to see; vavau-blew; vāyuḥ-the breeze; sukha-sparśaḥ-very pleasing to the touch; puṇya-gandha-vahaḥ-which was full of fragrance; śuciḥ-without pollution by dust; agnayaḥ ca-and the fires (at the places of sacrifice); dvijātīnām-of the brāhmaṇas; śāntāḥ-undisturbed, steady, calm and quiet; tatra-there; samindhata-blazed; manāṁsi-the minds of the brāhmaṇas (who because of Kaṁsa had always been afraid); āsan-became; prasannāni-fully satisfied and free from disturbances; sādhūnām-of the brāhmaṇas, who were all Vaiṣṇava devotees; asura-druhām-who had been oppressed by Kaṁsa and other demons disturbing the discharge of religious rituals; jāyamāne-because of the appearance or birth; ajane-of Lord Viṣṇu, who is always unborn; tasmin-in that situation; neduḥ-resounded; dundubhayaḥ-kettledrums; samam-simultaneously (from the upper planets).

Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.